A00395	----	The great mystery of godliness Jesus Christ our Lord God and man, and man with God; one in Jesus Christ our Lord. By Mr. Erbury minister of the word. Erbery, William, 1604-1654. This text is an enriched version of the TCP digital transcription A00395 of text S120456 in the English Short Title Catalog (STC 10511.5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 42 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A00395 STC 10511.5 ESTC S120456 99855653 99855653 21155 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A00395) Transcribed from: (Early English Books Online ; image set 21155) Images scanned from microfilm: (Early English books, 1475-1640 ; 738:10) The great mystery of godliness Jesus Christ our Lord God and man, and man with God; one in Jesus Christ our Lord. By Mr. Erbury minister of the word. Erbery, William, 1604-1654. [4], 43, [1] p. Printed by M. F[lesher] for Rob. Milbourne, in little Britain, at the signe of the Holy Lambe, London : 1640. An edition of: The great mystery of godlinesse. Printer's name from STC. Helps to devotion, partly in outline form. Identified as STC 10511a on UMI microfilm, reel 738. Reproduction of the original in the Folger Shakespeare Library. eng Jesus Christ -- Mystical body -- Early works to 1800. A00395 S120456 (STC 10511.5). civilwar no The great mystery of godliness: Jesus Christ our Lord God and man, and man with God; one in Jesus Christ our Lord. By Mr. Erbury minister of Erbery, William 1640 7922 15 0 0 0 0 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-11 TCP Assigned for keying and markup 2006-11 Aptara Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE GREAT MYSTERY OF GODLINESS : JESUS CHRIST our Lord GOD and MAN , and MAN with GOD ; One in JESUS CHRIST our LORD . By Mr. ERBURY Minister of the Word . 1 COR. 2. 6 , 7 , 14. We speak wisdome among them that are perfect ; yet not the wisdome of this world , nor of the Princes of this world that come to nought ; But we speak the wisdome of God in a Mystery . But the naturall man receiveth not the things of the Spirit of God ; for they are foolishnesse unto him : neither can he know them because they are spiritually discerned . Gal. 3. 28. Ye are All , One , in Jesus Christ . LONDON , Printed by M. F. for ROB. MILBOURNE , in little Britain , at the signe of the Holy Lamb . 1640. THE MYSTICALL Union of CHRIST and his CHURCH ; Grace , Mercy and Peace with all spirituall and speciall blessings of Heaven be multiplied upon you and in you , by the blessed Spirit from God the Father through CHRIST JESUS our Lord . Amen . Q. WHat must you do to be holy here , and happy hereafter ? A. Two things ; First , Know CHRIST , John , 17. 3. Secondly , Be knit unto him , John●7 . 21 , 22 , 23 , 24. Q. By what meanes may we come ●o this ? A. First , Outwardly . 1. In the Word I am taught to know him Joh. 17. 8. 2. In the Sacraments I am tied and knit to him , 1 Cor. 10. 61. Secondly , inwardly 1. By Faith on my part , Ephe. 3. 17. Gal. 3. 27 , 28 , 29. 1. Grounded on the Word wherein I receive him . 2. Growing in the Sacrament wherein I am received into him . 2. By the Spirit on Gods part , 1 Cor. 6. 17. and 12. 13. 1. Assuring Christ unto me in the Word , Eph. 1. 13. 2. Sealing Christ unto me in the Sacrament , Rom. 4. 11. This is my Body , so the Word saies without , when the bread is given in the Sacrament , and so the Spirit speaks within , assuring , yea , making 1. The Body of Christ as verily present to the faithfull , as the bread is to the receiver , 1 Cor. 11. 24 , 26. 2. The faithfull partaker of Christs Body as verily as of the bread which he eates , 1 Cor. 10. 16. 3. The faithfull one with Christs Body as verily as the bread received & eaten is one with his body that feeds upon it , 1 Cor. 12. 12. PART . I. Quest . WHat is it to know Christ ? A. To find 1. The want of Christ , Phil. 3. 7. 2. The worth of Christ , Phil. 3. 8. 3. A willingnesse in me to receive Christ , Phil. 3. 9 , 10 , 12 , 14. First , when I feele the want of Christ in respect of the guilt and filth of sin in me . Secondly , find the worth of Christ to pardon and purge my sin . Thirdly , feele and find a willingnesse in me to receive , Christ , that is , to accept of him on his own conditions . 1 Not only to be my Priest and Jesus to save me by his blood , Heb. 2. 17 2 Nor only to be my Prophet and Christ , to teach me by his Word , Act. 3. 22. 3 But also to be my Prince & Lord to rule mee by his Spirit , leaving my old lust , and living by his laws , denying my selfe , and delighting to do whatever he commands , Act. 5. 31. Then I know Christ , and this is to beleeve in him . Read 1 Joh. 1. 6 , 7. and cha. 2. 1 , 2 , 3 , 4. So Mat. 28. 20. Mar. 9. from v. 43. to the end . Luke 6. 46. Joh. 15. 14. §. 1. Q. HOw do you know the want of Christ ? A. 1 I am far and for ever in my selfe separated from God by my sin naturall and actuall , Isa. 59. 2. Psal. 58 3. Ephe. 2. 13 , 14. 2 I am foully stained and stinking with all sin in my whole nature , soule and body , Psal. 14. 3. and 51. 5. Rom. 3 from ver. 10. to 20. 3 There is no power in me to think a good thought , or to keep any one of Gods commandements once in all my life , 2 Cor. 3. 5. Rom. 3. 9 , 10. James 3. 2. 4 There is no plague but is upon me , and for the sinfulnesse of my nature & sins of my life , every curse of God is on my soule and body in this life , and that which is to come , Deut. 27. 26. & 28. 16 Mat. 25. 41. 5 There is no good dwelling in my flesh , nay not onely an emptinesse of all good , but an enmity against it , Gen. 6. 5. Rom. 7. 18. & 8. 7. 6 I have no power to please God in any good I doe , Rom. 8. 8. Prov. 15. 8. Heb. 11. 6. 7 I have no hope to goe to heaven when I die , 1 Cor. 15. 50. Rev. 21. 27. O how miserable and wretched is that man or woman that lives and dies ( as many doe , Mat. 7. 13. ) in this corrupt and cursed condition without Christ ! §. 2. Q. VVHat worth do you find in Christ ? A. 1. The excellency of his person , being the onely begotten , beloved Son of God , the heire of all things , the head of his Church , Angels , Principalities and Powers , being subject unto him , Eph. 1. 21 , 22. Col. 1. 15 , 16 , 17 , 18 , 19. Heb. 1 , 2 , 3 , 4. 1 Pet. 3. 22. 2 The exceeding riches of his grace freely offered , and fully given unto me in the Gospel , Eph. 2. 7. & 3. 8. Isay 61. 1 , &c. 3 The blessings that he brings , Acts 3. 26. Eph. 1. 3. 4 The graces that he gives , John 1. 14. 16. O how happy is that man or woman that is made one with the Son of God! ( how few are they Christ knowes , Mat. 7. 14. ) yet thrice happy is hee or shee that have him for their head and husband , who hath all power in his hands , all heavenly blessings to bestow upon them , all spirituall graces to give unto them , and an unsearchable riches of grace to endow them to eternall glory . Q. What is the grace of Christ ? A. It is an honourable , holy and happy condition that Christ hath called me unto by the Gospel ; who being the second Adam , received my nature unto himselfe , restored it with himselfe into favour with God againe from whom I fell , and raised my faln nature into a higher favour and grace with God the Father then it was in the first Adam before his fall , Eph. 2. 5 , 6. 1 He hath taken my nature separated from God , and hath now united it to the Godhead for ever , Joh. 1. 14. Heb. 2. 11 , 14. 2 He hath sanctified my nature sinfull in me , but perfectly holy in him , Luke 1. 35. Joh. 17. 19. Heb. 7. 26. 3 He hath in my nature fulfilled the whole Law for me , which I could never doe , Rom. 10. 5. & 8. 4. 4 Hee hath for my sin in my stead suffered the whole wrath of the Lord , the curse of the Law which I could never suffer , Isa. 53. 4 , 5. 2 Cor. 5. 21. Gal. 3. 13. 1 Pet. 2. 24. 5 He filled my nature in himselfe with all grace , God gave him not the Spirit by measure , but being made flesh , we beheld his glory , the glory as of the only begotten of the Father , full of grace and truth , John 1. 14. and 3. 34 , 35. 6 He fulfilled all righteousnesse that was to be done or suffered in life or death by me , in my nature , in whom God was well pleased , Mat. 3. 15 , 17. Mat. 12. 18. 7 He raignes in my nature glorified above all in heaven , Ephes. 1. 20. §. 3. Q. VVHy are you so willing to receive Christ ? A. That I may be knit unto him , Gal , 3. 26. 28. PART . II. Q. VVHat is it to bee knit unto Christ . A. To become one with him by his Spirit , and my faith looking up and laying hold on my nature in him , that as hee tooke my flesh and made it his , so I take his flesh and make it mine , that thus I might bee one with him and he with me . I dwell in him and he in me ; hee dwelleth in me by faith , and I dwell in him in my flesh ; that as my nature is become his , so all his might be mine , Joh. 17. 21. and 6. 56. Ephes. 3. 17. Cant. 6. 7. Q. How are you one with Christ Jesus ? A. 1. Not one in conceit and imagination . 2 Nor one in consent and affection . 3 Nor one in substance and transfusion , as if the Godhead or manhood of Christ were mixt with any substance . 4 But one in spirit , or rather one spirit , that is more , the self-same spirit dwelling in him , dwels in me : so uniting me unto him , that through his manhood from his Godhead , it conveyes , and I receive all spirituall life in soule and body for ever , 1 Cor. 6. 17 Rom. 8. 11. 1 Joh. 3. 23. John 6. 60. Q. What union then is this that is betweene Christ and you ? A. The nearest that may be imagined : for there is an union , first , of linage or flesh ; thus many kinsmen are one . 2 Of love or friendship ; thus many men are one , Acts 4. 32. the soule of Jonathan was knit to David , and this union of Spirits is nearer then the first of bodies . 3 Matrimoniall ; thus man and wife are one , and this union is nearer then both the former , seeing married persons are not onely one in flesh , but in highest love and friendship ; besides a man must forsake father , nearest flesh and friends to follow and cleave to his wife . 4 Mysticall , thus Christ and his Church are one by a nearer union then all the three ; for Christ is not onely , first , partaker of flesh and blood with us , Heb. 2. 14. Secondly , We are his friends , John 15. 14. Thirdly , he is our husband also , Isay 54. 5. Fourthly , But also he is our head , and we are members of his body , of his flesh , and of his bone ; and this union is called Mysticall , because it is more then any , unconceivable in thought , and unutterable by tongue ; kinsmen , friends , and married ones must die , and then their union ends . But Christ hath so taken my flesh as never to be divided from it ; such a friend as not life nor death can divide me from him , whose love passeth all knowledge and time , loving me unto the end , and after all ; and not onely beloved , but I am betrothed and married to him for ever , and not onely betrothed , but I am of his body , of his flesh , and of his bones , nay , by faith I eate his flesh and drink his blood , what nearer union can be ? Q. What is it to eat his flesh ? A. 1. To apprehend , apply , and partake of his flesh as my owne , as the meat I eat is mine . 2 To beleeve that I am truely and really ( though spiritually ) united unto him , and one with him , of his bone , and of his flesh , as the meat I eat becomes one with my substance . 3 To expect in faith for all grace and growth in good strength in his services , quickning and comfort , and eternall life from the flesh of Christ : as the meat I eat maintaines life , gives nourishment and enables mee for all naturall actions , so doth Christ , for spirituall bread strengthens mans heart , and wine cheares it , so , and more in mee doth Christs flesh and blood . Q. How shall I make this knowledge of Christ effectuall , and the knot fast for ever ? A. 1. By a faithfull humble meditating on the grace of Christ , Joh. 6. 43 , 44 , 45 , 55 , 56. 2 By an affectionate hearty thanksgiving to God the Father who hath blessed me with all spirituall blessings in Christ , Eph. 1. 3. 3 By a fruitfull diligent growing in all the graces of the Spirit , Joh. 15. 3. 4 By fervent daily prayer to God the Father through Christ Jesus by the Spirit to enlighten and lead me to the love of God unto eternall life , Eph. 1. 17. and 3. 19. 2 Thess. 3. 5. §. 4. Q. HOw doe you meditate on Christ ? A. I desire to know Christ , not as one farre from mee , but as one with me , and I in him , and from him , or rather through my flesh in him , receiving all things from God the Father for my salvation . This is the meaning of that , Joh. 6. 56. spoken of before , to eate the flesh of Christ ( i. e. ) by faith to apply and truly to partake of Christs flesh as mine owne , and being out of my self , in it to have life , and through it to have all things that concerne grace and glory . This is that S. Paul determined to know , onely Jesus Christ , and him crucified , 1 Cor. 2. 2. Gal. 2. 20. for this excellent knowledge S. Paul counted all things but dung , that he might win Christ ; what is that ? That I might bee found in him not having mine owne righteousnesse but his , not my selfe , but him , Phil. 3. 8 , 9 , 10. Q. What doe you meditate of in Christ ? A. 1. I finde my nature , soule and body united to God in him , and therefore feele my self reconciled , and at one with God the Father ; his Father , my Father , his God my God , Joh. 14. 20. 21 , 23. & 20. 17. 2 I see my nature sanctified perfectly in his person , from which I seek a power to sanctifie mine more and more in my person , Heb. 2. 11. John 17. 10. 3 As hee hath fulfilled the law for me , so 1 In him God accounts me righteous , Rom. 3. 22. 2 Cor. 5. 21. 2 In me God accepts of my upright purpose to please him in all things for perfect righteousnesse , Psal. 119. 1 , 2 , 3 , 4 , 5 , 6. 3 From him I receive a power to perform the whole law in every point , though not perfectly in the highest pitch and purity that the Law requires , yet ( seeking and striving to perfection ) pleasingly as God accepts in Christ Jesus ; who fulfilling the Law for me in my flesh , which he took , writes the Law in me by his Spirit , which he gives , making me to delight ●n the Law of God in the inward man , to be ready to doe his will , to have respect to all his Commandements , to refrain my feet from every evill way , to purge my self from all filthinesse of flesh and Spirit , perfecting holinesse in his fear , Jer. 31. 33. & 32. 40. Heb. 8. 10. Rom. 7. 22. Psal. 40. 8. & 119. 6. 101. 2. 2 Cor. 7. 1 Phil. 3. 12 , 13 , 14 , 15. 4 He hath satisfied Gods justice in suffering in my stead , being made a curse for me , and in his own self bearing my sins in his own body upon the tree ; so I look for 1 Peace in my self from above , being crucified with Christ , Gal. 2. 20 2 Power over sin within , being crucified with Christ in my corrupt nature , Rom. 6. 6. Christ stood on the Crosse as my surety in my stead . 1 As a sinner ; for he was made sin for me , 2 Cor. 5. 2. 2 As accursed , for hee was made a curse for me , Gal. 3. 13. So being one with him . 1 As hee in my nature is full o● grace , so out of his fulnesse I looke to receive grace for grace , Joh. 1. 16. Col. 1. 9. & 2. 3 , 9 , 10. 2 My best duties are in me damnable , but in Christ Jesus , God and Man , my Mediator and Master , my person is accepted , and all my actions pleasing , Eph. 1. 6. 3 I see my self shut out of Paradise , I have no hope of heaven in my selfe , a dead dog , a damned creature , an heir of hell ; but God which is rich in mercy , for his great love wherewith hee hath loved me when I was dead in sin , hath quickned me together with Christ , and raised mee up with him , and made me sit together in heavenly places with Christ Jesus . So then in Christ I rose , and in Christ now I raign in heaven being now on earth , ( i. e. ) I see by faith my own nature in Christ sitting at the right hand of God , who is my good and great high Priest , In 1 Presenting my person to the Father and making mee pleasing unto him , Heb. 4. 14. 2 Perfuming my prayers , and praying for mee to his Father , Heb. 7. 25. Revel. 8. 3 , 4. 3 Preparing a place for me , and me for that place by his Spirit , John 14. 2 , 16. Col. 1. 12. §. 5. Q. VVHat are the blessings that Christ Jesus brings ? A. First , Eternall election to life in his Fathers love , Eph. 1. 4. 2 Adoption to become the son of God with himselfe , Eph. 1. 5. 3 Acceptation of my person , and all my actions in him , Eph. 1. 6. 4 Redemption of my soule and body by his blood ; and justification , whereby I am fully cleared from Gods judgement , freed from Gods wrath , my sins forgiven , and I freely accounted as just , Eph. 1. 7. 5 Vocation , whereby I am the called of Christ Jesus , Rom. 1. 6. in the Gospel , wherein he hath abounded to me in all wisdome and prudence , having made knowne unto mee the mystery of his will , Eph. 1. 8 , 9. 6 Eternall salvation , and an immortall inheritance in heaven with all Angels and Saints that ever were or shall be , Eph. 1. 10 , 11. And all this to the praise of the glory of his grace , Eph. 1. 6 , 12. §. 6. Q. VVHat are the graces that Christ Jesus gives ? A. 1. Knowledge , Col. 2. 3. to understand , 1 The Word of God and meaning of the Scriptures , Luke 24. 45. 2 The will of God , Iohn 15. 15. and the minde of Christ , 1 Cor. 2. 16. 3 The mysteries , of the kingdome of heaven , Mat. 13. 11. 4 The misery , wretchednesse , blindnesse , poverty , nakednesse of my naughty nature , Rev. 3. 17 , 18. Rom. 7. 18. 5 The graces of the Spirit in me , and the good things which are freely given unto mee of God through Christ Jesus , 1 Cor. 2. 12. 2 Faith , with the beginning and increase thereof , Mark 9. 24. Luke 17. 5. Eph. 2. 8. 3 Repentance with a mourning melting spirit , Acts 5. 31. for every sin in my self and others by Christs look on me , Luke 22. 61 , 62. and mine on Christ , Zech. 12. 10. 4 Love to God and men , good and bad , Deut. 30. 6. Rom. 5. 5. 1 Thes. 4. 9. Mat. 5. 44. 5 The feare of the Lord God , Ier. 32. 40. This covenant is made in Christ , Heb. 8. 8. therefore he gives it , working it in mee by his Spirit , and warning me of it by his Word , Luke 12. 5. 6 Hope of my inheritance in heaven , Rom. 15. 13. 2 Thess. 2. 16. 7 In a word all other graces springing from the Father , the fountaine of grace , conveied in Christ , through his flesh by his Spirit into my heart , shed abroad and streaming on to everlasting life , Iohn 4. 14. & 7. 37 , 38. Gal. 5. 22 , 23 , 24. §. 7. Q. VVHat must you doe on your part to continue your communion with God the Father in Christ Jesus by the Spirit ? A. 1. Generally . 1 Fly for my life every sin open or secret , and every appearance of evill that may separate betweene God and me , or make mee faile of his grace in Christ , or grieve his holy Spirit , Esay 59. 2. Heb. 12. 15. Eph. 4. 30. 2 Follow after holinesse , and in all holy occasions , company and courses , commanded by God and commended by good men , continue and increase in all goodnesse & all good duties , cleansing my selfe continually from all filthinesse of flesh and spirit , perfecting holinesse in his feare , 2 Cor. 7. 1. 2 Particularly . 1 I give all diligence alwayes to make my calling and election sure , 2 Pet. 1. 10. 2 Walke humbly with my God hourely , with a reverend awfull respect of his presence , fearing to offend his Majesty in any thing , Mich. 6. 8 Psal. 139. 2 , 3. 3 Renew my repentance daily for my hourely offences or frailty , confessing them in particular , and craving pardon , and purging , 1 Joh. 1. 9. 4 I humble my selfe weekly in fasting for some speciall sins and daily slips in his service , or my calling ; put aside some houres , if I cannot a whole day , Mat. 5. 20. and 6. 17. 5 Remember to covenant monthly with my Lord in the Sacrament of the Body and Bloud of Christ Jesus , or as oft as it is administred , 1 Cor. 11. 26. 6 Once in the yeare cast up all my accounts , see how my Communion is increased , and my corruptions lessened , and how far I am gone and grown in grace , and in the knowledge of Christ , Lev. 16. 34. Once a yeare Merchants cast up their whole accounts , and Husbandmen know their increase of corne and cattell ; So they who are wise Merchants and working Christians , may observe in themselves a change or increase in a yeares space , what cannot be so sensibly perceived in a short time . 7 The Christian Sabbaths and Saints must be my delight , holy and honorable , when , and with whom I have more opportunity and time to have communion with thy God , Isa. 58. 13. Psal. 16. 3. 8 The Word of God must abide & dwell in me richly , wherein I may acquaint my selfe with my Masters will , my Fathers love , and communicate both to my fellow servants and brethren , Col. 3. 16. 9 Take heed of omitting any occasion of doing good , or receiving good in conference or company with men , or my good duty in publicke or private before God , Mal. 3. 16. 10 Beware of carelesse and customary performance of any holy duty , but do it in love of Communion with my God , that by every prayer I make , every word I heare , &c. I may come neerer to him in Christ Jesus , Jer. 48. 10. Psal. 73. 28. 11 Weane my selfe from the world , use the world as not using it , entangle not my self in other mens matters nor mine own , draw heavenly thoughts from earthly things , deny my selfe not only in indifferent , but in lawfull , yea necessary things , 1 Cor. 7. 31. & 6. 12. 12 Watch my heart with all diligence , the rising of my lust , the checks of my conscience , the motions of the Spirit , &c ▪ Pro. 4. 23. 13 Worke out my salvation with feare and trembling , striving harder ▪ running faster , and pressing on to the prize of the high calling of God in Christ Jesus , Phil. 2. 12. and 3. 14. 14 Observe still my present estate ▪ the tempter of my soule , my spirituall decayes , deadnesse , dulnesse , hardnesse of heart , security , strangenesse from God , I suffer not these to stay long upon me , but stir up my selfe by repentance and prayer , and strengthen the things which remaine and are ready to die , Rev. 3. 2 , 17. and 2. 4 , 5. 15 Goe forward in good duties , fruitfull in good works , fervent in spirit , zealous in Gods cause , sensible of the least sinne , and above all things beward of barrennesse and back-sliding , and an evill heart of unbeliefe in departing from the living God , 1 Cor. 15. 58. Col. 1. 10. Rom. 12. 11. 1 Thes. 5. 22. Heb. 10. 16 Stir up my faith continually , seek to the Lord , strengthen it , study the promises , apply them perfectly , and in them Christ to thy selfe , sticke very fast unto the Lord , cleave unto him , cling about him , depart not from him , depend upon him , delight in him , and be thankfull to him , beleeve and live in the light of his countenance , and of his Commandements , Isa. 64. 7. 2 Tim. 1. 6. 1 Pet. 1. 13. Act. 11. 23. 17 In my nearest approaches , and dearest imbraces by him , I am not too bold , but in my strongest feelings , sweetest refreshments , spirituall consolations in Christ , comforts of the spirit , joy in Gods face and favour , I feare and tremble before him , Psal. 2 11. 1 Pet. 1. 17. 18 Feare the Lord my God all my dayes , a feare not of distrust but of diligence to work , & jealousie to watch my selfe , a feare not servile only of his justice , but sonnelike of his goodnesse , a feare not to drive me from God , but to draw mee to him ; wee cannot beleeve or love the Lord too much , but yet God doth not cocker his children , therefore when thou most beleeves● that thou liest in the arms of his love , feare the more , lest then thou fall asleep , secure and sweetly sin : Satan seeks but this , to find thee thus , hee cares not then , but rocks , sits by , and sings , and keeps thee fast asleep , with the sweet sound of faith and assurance Pro. 28. 14. Oh the slights of Satan , the methods , mysteries , and depths of the Devill , in our neerest communion with God to cast us farthest from him ! 19 Continue constant in prayer , watching thereunto with all perseverance , present my selfe oft before the Lord upon my knees , in my Closet , or some corner , if it bee but a word or two , 't will increase my acquaintance and my communion with him ; have my heart ever upward , heavenly and humble , sending up sometimes strong groanes , sudden sighs , short ejaculations , petitions or prayses in the midst of worldly affairs , callings and company , &c. when they think not of it , steale a secret thought to the throne of grace , and my Father which seeth in secret , &c. Luk. 18. 1. Eph. 6. 18. Col. 4. 2. 1 Pet. 4. 7. Neh. 2. 4. §. 8. Q. VVHat should you especially pray for ? A. 1 That the God of our Lord ●esus Christ , the Father of glory may give unto me the spirit of wisdom and revelation in the knowledge of him ; The eye of my understanding being enlightened , that I may know what is the hope of his calling , and what the riches of the glory of his inheritance in the Saints : And what is the exceeding greatnesse of his power to us-ward , who beleeves according to the working of his mighty power . In 1 pardoning all my sinnes against him , Num. 14. 17. 2 Subduing the power of every sin in me , Mich. 7. 19. 3 Sanctifying me more and more in spirit , soule , and body blamelesse , 1 Thes. 5. 23. 4 Strengthening mee in all hi● services , Isa. 40. 29. 5 Supporting me in all my sufferings , faintings , feares , Isa. 41. 1● 6 Supplying all my wants exceeding abundantly above all tha● I can aske or think , Eph. 3. 20. 7 Saving me to the uttermo●● from all evill , Heb. 7. 25. 8 Preserving me to salvation , tha● I fall not from good , 1 Pet. 1. 5 ▪ 9 Presenting me faultlesse before his glorious presence with joy , Jude 24. 10 Raising me at the last day , and changing my vile body that it may be like unto his glorious Body , according to his mighty working , &c. Phil. 3. 21. Which he wrought in Christ when he raised him from the dead , and set him at his own right hand in the heavenly places , far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come : And hath put all things under his feet , and gave him to be the head over all things to the Church ; which is his Body , the fulnesse of him that filleth all in all , Eph. 1. 17 , 18 , &c. 2 That God would grant me according to the riches of his glory , to be strengthened with might by his Spirit in the inner man , that Christ may dwell in my heart by faith , that being rooted and grounded in love , I may be able to comprehend with all Saints what is the breadth , and length , and depth , and height : And to know the love of Christ which passeth knowledge , that I may be filled with all the fulnesse of God , Eph. 3. 16 , 17 , 18. 1 The fulnesse of the knowledge of his Will , Col. 1. 9. 2 The full assurance of his favour , Col. 2. 2. 3 The fulnesse of all grace in Christ Jesus . 4 The fulnesse of all joy in the holy Ghost , unspeakeable and glorious , not only in the feelings of faith , but of afflictions , 1 Pet. 1. 6 , 8. Rom. 5. 3. 5 The fulnesse of glory in his haevenly kingdome at his right hand , when he sits to intercede for mee and his whole mysticall body , to raigne in us his members , and over his and our enemies , till the last day , when he shall deliver up the kingdome to God the Father , 1 Cor. 15. 28. Then God shall be all in all , when wee shall bee filled with the fulnesse of God , and see him face to face . Now we see God the Father mediately in the face of Christ , then we shal see him immediately face to face with Christ : yet without a Mediator ; now we are filled with the fulnesse of Christ only , then we shall be filled with the fulnesse of God alone . 1 We are the fulnesse of Christ who being his members , he accounts himselfe but maimed without us , Eph. 1. 23 1 Cor. 12. 12. 2 We have the fulnesse of God , in Christ , who being our head , supplies by his Spirit all things unto us , that can be had in God the Father , or from him , what ever can make us : 1 Holy in him here , 2 Happy with him hereafter . Ephe. 3. 19. 1 John 1. 3. Now unto him who is able to do exceeding abundantly above all that we aske or thinke , according to the power that worketh in us : unto him be glory in the Church by Christ Jesus , throughout all ages , world without end , Amen , Eph. 3. 20 , 21. In him ( that is Christ ) we actually are by our actuall incorporation into that society which hath him for their head , and doth make together with him one body ( he and they in that respect having one name , 1 Cor. 12. 12. ) for which cause by vertue of this mysticall conjunction , we are of him and in him , even as though our flesh and bones should be made continuate with his . Hooker pag. 123. Ergo gratulemur & agamus gratias , non solumnos Christianos factos esse , sed etiam Christum . Intelligitis , fratres , gratiam Dei super nos ; capitis , admiramini , gaudete . Christus facti sumus ; Si enim ille caput est , & nos membra , totus ille homo & nos . August . in Iohan. tract. 31. Let us rejoyce and give thankes , that we are not onely made Christian men , but also made Christs Brethren ; yee understand the grace of God , that is upon us ; ye understand it , ye wonder at it . Rejoyce ye , we are made Christ . For if he be the head and we the members , both he and we are one whole man . The Mystery of JESUS CHRIST , Emmanuel GOD with us . The Mystery of Incarnation . God with us : receiving us into himself , uniting our nature with his into the person of his Son , Mat. 1. 23. Ioh. 1. 14. Heb. 2. 16. 1 Tim. 3. 16. God with us . The Mystery of Reconciliation . God with us : reconciling us unto himselfe , accepting our persons , not imputing our sins by the blood of his Son , 2 Cor. 5. 18 , 19. God in Christ . The Mystery of Regeneration . God with us : renewing our natures to bee like himselfe , partakers of the divine nature , changing us into his owne Image by the Spirit of his Son , Col. 1. 27 , 28. 2 Cor. 3. 18. 2 Pet. 1. 4. Christ in us . The Mystery of mysticall Vnion . God with us : uniting our persons to his Son by his Spirit and our faith , wherby we are members of Christs body , of his bone , and of his flesh , which we feed on , finding life , grace , and spirituall strength , conveyed through it by the Spirit from God the Father , Eph. 5. 30 , 32. Ioh. 6. 56 , 60. We in Christ . The Mystery of the Gospel . God with us : who were without God , without Christ , without hope or mercy , no people , strangers from the Common-weale of Israel , and covenant of promise , enemies of God , children of his wrath , in the power of the Devil , sitting in darknesse and shadow of death , dead in sins , and the damnation of hell , at that time we were thus , being Gentiles , till Christ came in the flesh : and at this time we are thus , being as Gentiles , till our effectuall Calling by Christs Spirit , Eph. 2. 12. & 3. 3 , 5. We with Israel . The Mystery of the first Resurrection . God with us : in calling home his old people Israel ( who are now as wee were ) into one Church with us to confesse , professe and praise Christ Jesus our Lord , together on earth , Rom. 11. 25. The Jewes restoring a resurrection , Rom. 11. 15. ( that is ) the first resurrection , Rev. 20. 5 , 6. Israel with us . The Mystery of the second Resurrection . God with us : In calling us all up by the sound of a Trump , at the second comming of Christ , changing our bodies and carrying us up both body and soule to meet the Lord Jesus in the aire , where and when the whole Church militant and triumphant , the family in heaven and earth , both Jew and Gentile , and all the Israel of God shall meet at once , and so wee shall ever bee with the Lord , 1 Cor. 15. 51. 1 Thess. 4. 17. All Israel , and we with God . The first Mystery was God with us , The last Mystery shall bee , we with God , And God All in All . 1 Cor. 15. 28. Though I understand all Mysteries , and have not love , I am nothing , 1 Cor 13. A plaine tryall by the Word of God of Mans spirituall estate whether he be in Christ Jesus , or no . In The state of Nature-Damnation — or In The state of grace — Salvation . Flesh . Spirit . 1 There is therefore now no condemnation to — — them that are in Christ Jesus . Who walke not after the flesh — — but after the Spirit , Rom. 8. 1. They that are after the flesh do mind the things of flesh . — But they that are after the Spirit , mind the things of the Spirit , v. 5. The carnall mind is enmity against God , for it is not subject unto the Law of God , neither in deed can be : so then they that are in the flesh cannot please God , ver. 7 , 8. But to bee spiritually minded , is life and peace , v. 6. but ye are not in the flesh , but the spirit , if so bee that the Spirit of God dwell in you ; but if any have not the Spirit of Christ , he is none of his , v. 9. Now then Brethren wee are debtors not to the flesh , to live after the flesh , but yet if ye live after the flesh , yee shall die , ver. 12. But if through the Spirit yee mortifie the deeds of the flesh , yee shall live , v. 13. Now the works of the flesh are manifest , which are adultery , fornication , uncleannesse , lasciviousnesse , idolatry , witchcraft , hatred , variance , emulation , wrath , strife , seditions , heresies , , envyings , murthers , drunkennesse , revellings , and such like ; of which I tell you before , as I have told you in time past , that they which do such shall not inherit the kingdome of God , Gal. 5. 19 , 20 , 21. But the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance , against such there is no law ; and they that are CHRISTS have crucified the flesh , with the affections and lusts thereof . If we live in the Spirit , let us walke in the Spirit , Galat. 5. 22 , 23 , 24 , 25. 2 If any man be — in Christ , he is a new creature — Old things are passed away , — — All things are become new , 2 Cor. 5. 17. If wee say wee have fellowship with with him , and walke in darknesse , we lie , 1 Joh. 1. 6 , 7. He that saith he abideth in him , ought himselfe also to walke , as he walked , 1 Ioh. 2. 7. He that saith I know him , and keepeth not his Commandements , is a lyar 1 John 2. 4. But who so keepeth his word , in him verily is the love of God perfected : hereby know we that we are in him , 1 Ioh. 2. 5. He that committeth sin , is of the Devill , 1 Joh. 3. 8. Whosoever abideth in him , sinneth not , 1 Ioh. 3. 6. Ye are of your father the Devill , and the lusts of your father ye will do , he also is a lyar , Joh. 8. 44. Whosoever is borne of God , doth not commit sin , for his seed remaineth in him , so that he cannot sin , because he is borne of God , 1 Ioh. 3. 9. Caine was of the wicked one , and slew his brother ; and wherefore slew hee him ? because his own works were evill , and his brothers good , 1 John 3. 12. Marvaile not my brethren if the world hate you . We know we have passed from death to life , because we love the brethren , 1 Ioh. 3. 13. The wicked shall be turned into hell , and all the nations that forget God , upon the sinners , he will raine snares , fire , and brimstone , storme and tempest ; this shall bee their portion for ever , Psal. 9. 17. and 11. 6. Blessed are they that do his Commandements , that they may have right to the tree of life , ( Christ Jesus our Lord ) and enter in through the gates of the City , Ioh. 20. 14. The hypocrites hope shall perish , and the eyes of the wicked shall faile , their hope shall be as the giving up of the Ghost , Iohn . 8. 13. and 11. 20. But the righteous hath hope in his death ; and he that hath the hope purifyeth himselfe as he is pure , Pro. 24. 32. 1 Iohn 3. 3. 3 Shall I take the members of Christ , and make — — them the members of an Harlot ? God forbid , 1 Cor. 6. 15. Shall I take the tongue of Christ and make it — — The tongue of a swearer ? &c. Psal. 12. 4. Mat. 5. 37. Hee that yeelds any one of his members to — — Sinne , is no member of Christ Jesus , but — — a limbe of the Devill , of the mystery of iniquity , — — and has no part in the Mysticall union of Christ and his Church , Rom. 6 , 13. 14. FINIS . 
A01747	----	A treatise concerning the trinitie of persons in vnitie of the deitie Written to Thomas Mannering an Anabaptist, who denyed that Iesus is very God of very God: but man onely, yet endued with the infinite power of God. Gill, Alexander, 1565-1635. 1601 Approx. 74 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A01747 STC 11879 ESTC S118376 99853583 99853583 18973 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01747) Transcribed from: (Early English Books Online ; image set 18973) Images scanned from microfilm: (Early English books, 1475-1640 ; 1100:09) A treatise concerning the trinitie of persons in vnitie of the deitie Written to Thomas Mannering an Anabaptist, who denyed that Iesus is very God of very God: but man onely, yet endued with the infinite power of God. Gill, Alexander, 1565-1635. [6], 74 p. By Simon Stafford, dwelling on Adling hill neere Carter-lane, Imprinted at London : 1601. Signed at end: Alecsander Gil. The Bodleian copy has date in imprint changed by pen to read 1603. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Divinity -- Early works to 1800. Trinity -- Early works to 1800. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A TREATISE concerning the Trinitie of Persons in Vnitie of the Deitie . Written to Thomas Mannering an Anabaptist , who denyed that Iesus is very God of very God : but man onely , yet endued with the infinite power of God. ( ⸪ ) Imprinted at London by Simon Stafford , dwelling on Adling hill neere Carter-lane . 160● . TO MY VERY LOuing and deare friend Master Thomas White , a Citizen of Bristow . WHile I was at Norwich , in the yeere 1597. I writ this Treatise vpon such occasiō as appears therein , and deliuered it vnto that Heretike , that by himselfe , if God would , he might consider and be perswaded Since which time I haue kept it by me : and though some of my priuate friends desired copies ; yet allowing that wisdome of Solon , who would make no law against Patricide , least the mention of the fact might giue occasion to commit it : and withall considering that it is too s●mple and poore for the publike view ; I haue hitherto refused to make it common . Yet now perceiuing a present necessitie , because that s ●me of late haue wandered in this labyrinth : & withall remembring , that of any weakling shall hereafter entertaine this opinion , he may , before he be wholy possessed therewith , find the absurditie of it and be reformed ▪ that many a nouice in Christianitie , who therefore doubts of the truenesse of his Religion , because he findes no familiar reason to perswade , but onely the racke of authorities to 〈◊〉 him to acknowledge it ; may perhaps be hereby satisfied and find comfort : and that they who are already strong , may by this ouerplus , triumph in the goodnesse of God , who requires them to beleeue no more , then they may by that vnderstanding , which he hath giuen them , be perswaded of : I haue for their sakes , who may reape benefite thereby , set at nought all other Censurers , not guilty vnto my selfe of any offence which I can commit in making it publike . Such as it is , accept ( good master White ) as a parcell of that assertion , which may hereafter follow , of euery article of our Christian faith ; if God shall vouchsafe me vnderstanding , leasure , and maintenance thereto . I therefore offer it vnto you , both because I know you are diligent in reading bookes of good argument ; and because I haue none other meanes , whereby to shew my selfe thankefull for your manifold kindnesses and your loue . At London , this 20. of April . 1601. Your louing and assured friend , A. G. THE TREATISE . THough many things discouraged mee to write vnto you of this Argument in such sort as I intend ; considering that neither your daily reading of the Scripture , neither the perswasion of learned Diuines can moue you to accord vnto the trueth ; though by manifest testimonie of Scripture they conuince your heresie : and most of all , that God hath left you to beleeue that lying spirit of Antichrist , who denyeth that Iesus is that Christ : Yet neuerthelesse , hauing some hope that God of his goodnes will at last pull you as a brand out of the fire , and quench you with the dew of his grace , that you may grow in the knowledge of his Sonne ; I wil as briefly as I can , lay down some few reasons of that faith , which euery one that will be saued must hold . Whereby if I perswade you nothing , yet shall I obtayne thus much ; that you , who neither beleeued his word , nor yet opened your eyes to see the light of reasonable vnderstanding , shall at last confesse , that his word and iudgements are holy and true . But before I come to the point , let mee first perswade you , that although the knowledge of the holy Trinity be one of the most high mysteries which can be knowne or beleeued , and that it is the onely work of the holy Ghost to work this faith and knowledge in the heart of man , yet neuertheles , God hath not left vs destitute of meanes , whereby to come to this faith and knowledge ; but hath also with his word , giuē vs a reasonable soule & vnderstanding , whereby to grow in the knowledge of himself & his will. For whē Adam was created , he had giuen vnto him all perfite knowledge meete for him . Now God , who created the world for no other purpose , thē the manifestation of his owne glory , might not leaue that creature without vnderstanding of the Godhead , who being by nature & creatiō the most excellent in this world , was made for that purpose especially aboue al other , to set forth his prayse and to call on him . Now how could he do this , if he knew him not ? But ( I think that ) seeing it is said , that mā was created in the Image of God , you wil not deny that man before his fal , had much more perfit vnderstanding of the Godhead , thē it is possible for him to haue , till he come to know euen as he is knowen , but that by him ( you may say ) this knowledge was lost : not lost , but corrupted onely , euen as mans will. For then it should follow that wee were inferiour to bruit beasts , who haue in thē a sensible knowledge meete for that ende whereto they were created . Furthermore , it is not possible that mans sin should frustrate the ende which God intended in his creation , but it is manifest , that man was created to know and honour the creator . Againe , seeing in Christ al things consist , hee being ordained of the Father before all worldes , in whom the world should be both created and restored ; it is plaine that this light of our vnderstanding both proceedeth from him , and is restored in him , as it is said , Ioh. 1. He is that light which lightneth euery man that commeth into the world , not onely his chosen with knowledge of his sauing trueth , but euen generally euery man with reasonable vnderstanding , whereby wee may know whatsoeuer is to be known of God : & how ? euen by the works of God , as it is plainely concluded , Rom. 1. 19 , 20. Therefore are they not to bee heard , who hold any thing without the compasse of Faith , which is without the compasse of Knowledge . For Faith ought so to be grounded on Knowledge , as Hope is grounded vpon Faith. So that as Faith , Heb. 11. 1. is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an euiction or proofe of things hoped for , though they bee not seene ▪ so may I say that Knowledge is the proofe of things which are beleeued . For Faith is nothing els but the Conclusion of a particular Syllogisme , drawen from the conclusion of an vniuersall , which the knowledge of God had cōcluded , as it is manifest , Iam. 2. 19. & Heb. 11. 3. By conference of which two places it appeareth , that this knowledge , of which I speake , this Historicall Faith , as to beleeue that there is one God which made all things of nought , is onely such a knowledge , as the deuils & wicked men haue : but to beleeue , and haue confidence in this God , is that particular conclusion , & that faith which causeth vs to haue hope in his promises . Therefore said Christ , Haue fayth in God : that is , striue to know God , that knowing , you may haue faith , and beleeue in him . And wee see that in these things , where a bare faith without knowledge might seeme to be most required , because as a man would thinke , there were no reason to be giuen of them , namely , concerning the maintenance of this life , and the resurrection to the life to come ; both Christ and his Apostles vse no other reasons , but such as euery reasonable man may easily be perswaded by , though authorities of Scripture were not wanting to both purposes , as it is manifest , Mat. 6. and 1. Cor 15. yea Paul at Athens , or wheresoeuer he perswaded the worship of the true God among the Gentiles , hee perswaded not by authority of Scripture , which amongst thē had bene very weake ; but by such argumēts as they knew to be sufficient euē in thēselues . If these things were not so ; how thē could the Gentiles which knew not the Scriptures , he without excuse for their ignorance of God ? Therefore I conclude , that there is nothing which is beleeued , but it may also be knowen . Now knowledge ( we know ) is ingendred by such principles as haue truth in thē , the which is euident of it selfe . So that by plaine and reasonable vnderstanding , a man may knowe whatsoeuer he beleeueth . You wil say , To what purpose then serue the Scriptures ? I answere : That God , infinite in goodnesse , hath together with this vnderstanding & light of Nature , giuen vs withall his word , as a greater light whereby our lesser lights might become more shining : That he hath giuen vnto vs not only an inward word , to wit , our natural vnderstanding ; but also an outward worde , as a most illustrious Commētary , both of declaration and amplification of that text ; whereby we may the better vnderstand , whatsoeuer wee ought to vnderstand without it . But how thē commeth it to passe , that all men haue not Faith ? And how is Faith sayd to bee the gift of God ? The first is answered , Rom. 1 21. and Ephe. 4. 18 For hardnes of their heart , who when they knew God , did not glorifie him as they ought : therefore their imaginations ▪ became vaine , & their foolish heart was ful of darkenes . And for this cause is Faith also sayd to bee the gift of God. First , in respect of that knowledge whence it doeth proceede , which knowledge is his gift . Secondly , because it is the onely worke of God , to make that knowledge to become fruitful , by laying it so vnto mans heart , that the hardnesse thereof may bee remoued , that when wee know God to bee good and iust , we also beleeue and worship him as we ought . Thirdly and most especially , because that God oftentimes pardoning the ignorance which men haue of himselfe and the creature , doth so illumine the heart with 〈◊〉 holy Spirit , that it is suddenly 〈◊〉 without any previant knowledge , to faith and obedience . The trueth whereof neuertheles doth not any whit impugne that which I say , That God hath giuen vnto euery man so much vnderstanding as to know what he ought to beleeue , and to bee satisfied for the reasons of his Fayth , if he could open his eyes to see in the middest of what wonderous light hee were placed . This point is manifest both by many Scripture-authorities , and by many reasons which I omit . But taking this as either granted , or sufficiently prooued , that God hath giuen vs light of vnderstanding , whereby to yeeld a reason of the Hope that is in vs ; a reason I say euen of euery article of our Faith : let vs with holy reuerence come vnto the thing in question , and see what reason wee haue for our defence . I will therefore a while forbeare to vse the authoritie of holy Scripture ; not that I esteeme the waight or euidence of any reason comparable thereto : but onely perceiuing by that talke I had with you , that you had read the Scripture , as one of those whom Peter noteth , 2. Epist . 3. 16. Not intending to wrangle about your wrested interpretations ; I wil first propone the euidence of reasonable proofe : and afterwards bring in the assent of holy Scripture , that you may perceiue in what wondrous cleare light you striue to be blinde . And because I know not what your opinion is concerning God , ( for he that denieth the Godhead of Christ , may as well denie the Godhead absolutely : ) that beeing one steppe toward the question , I will proceed orderly , and giue you also a reason of our faith , concerning that matter : taking this onely as granted , which is rife in euery mans knowledge , that both the termes of Contradiction , cannot bee affirmed of the same Subiect : that is , that one and the same thing cannot be both affirmed and denied , of the same Subiect , at one time , and in the same respect . But first , by the Name of God , know that I meane an Eternall Being , infinite in goodnesse , in power , in wisedome , in glory , in vertue , and onely worthie of endlesse loue and honour . My reason is thus . If there be not a Being which had no beginning , then of necessitie , that which was first existent or begunne , must be a beginning vnto it selfe , by causing of it selfe to be , when it was not . But this is impossible , that any thing should bee a cause , and not bee : for so should it both bee and not be ; therefore there is an eternall Being , which is the beginning , middle and ende of all things , and himselfe without beginning , and this eternall Beeing wee call God. My reason is plaine to bee vnderstood ; and remember what I haue said , that I may goe on . Whatsoeuer is without beginning , is also without ending ; because it hath no Superiour which might bring it to nothing : therefore God is eternall . Againe , whatsoeuer comes to nothing , is corrupted by his contrary ; but nothing can be opposite to God , therefore hee is Eternall . Or else I might thus reason . Being and Not Being are such contraries , as one of them cannot spring out of another : for euery thing , for the preseruations sake of it selfe , doth represse and corrupt the contrary . Seing then that there is Beeing , which could not possibly raise it selfe out of Not Being , it followes that Being had a primacy or prioritie before Not Beeing : and therefore of necessitie must be eternall ; for otherwise there was a time , wherein it might be said , that Being is Not Being , & so Not Being should haue been first , and contradictories might haue stood together : but both these are impossible , therefore there is an eternall Being ; and this eternall Being , wee call God. Furthermore wee know , that the greatest excellencie or perfection of euery thing , is in the proximitie or approch thereof vnto the first cause . But euery thing is more excellent in the Being thereof , then in the Not Being : therefore Beeing was before Not Being ; and for that cause Eternall . Now Eternitie is an Infinite Continuance : therefore whatsoeuer is Eternall , must of necessitie be Infinite : and this Infinite Being , we call God. Moreouer , whatsoeuer hath Infinite continuance , hath Infinite Power to continue infinitely ; and this omnipotent or endlesse Power we call God. I might reason likewise of his Goodnes , of his Wisedome , Trueth , Glory , &c. but one shall serue in stead of the rest , and I will take his Wisedome for my example , and proue vnto you , that likewise to be Infinite , and that not onely in existence , but in action also . And first that hee is wise ; God is most worthy to be such as he is : but if he were not wise , he were not worthy to bee God : ergo hee is wise . Now marke how these depende one on another . In God is Wisedome , which by reason of his Infinitie , is also infinite : and by his Eternitie , is also eternal : so that there is no time , wherein it may be said , that this infinite Wisdom is not infinitely exercised , for then were it not eternally infinite . Therefore his wisedome is infinite , not in existence onely , but also in action . Againe , the wisedome of God is such , as hath no defect or imbecillitie therein . But if it were not Infinite both in action and in existence , a man might find defect therein , and imagine a more Infinite wisedome then that is , but this is impossible . So might I conclude of all the other Dignities of God , but I haste to the purpose , and I thinke that you will not vnwillingly graunt what I haue said , but vnderstand the rest . All the Dignities of God beeing actuated or brought into working , require of necessitie an Infinite Obiect , whereon they worke , because they thēselues are Infinite : but nothing can be Infinite , but God alone , therfore it followeth that these Dignities are obiected or exercised in God alone . And this is that Eternal Sonne , begottē before the worlds , in whome the Father resteth : or as the Prophet speaketh , His beloued , in whome his soule delighteth ; which cannot be applyed to any creature , without which , God is happy in him selfe : therefore saith the Apostle , that in him dwelleth the Godhead bodily . How is that ? not in his manly body eternally ; for his humane body tooke beginning of the flesh of the Virgin , when the fulnes of time came , but yet bodily , that is , as essentially , or substantially , as the body of a man is substantiall to the man. For euery Dignity of God being infinite in action ( as was proued ) must of necessitie produce such as it selfe is . As for example ; the Wisdome of God or his Infinite Vnderstanding , must haue an Infinite intelligible or vnderstandable obiect , which is produced thereby , by an infinite vnderstanding . So that ye must know of necessitie , and marke three Termes , as I will a while call them : the Terme from whence : the Terme whereto , or wherein : and the middle Terme betweene them . I will for your capacitie , which I know not to bee much exercised in these matters , make a comparison meet for your vnderstanding . When the minde or vnderstanding of a man conceiueth any vnderstandable obiect , then is ( you know ) first the vnderstanding in the minde it selfe , secondly the obiect vnderstood , and thirdly , the discourse or vnderstanding , whereby that obiect is apprehended . Now giue me leaue to tell you , what differences you must make , betweene the vnderstanding of God , and the vnderstanding of man in this comparison . First , the minde of man beeing finite , the vnderstanding is not able to view al that which can be vnderstood thereby at one time , or with one action of vnderstanding , but must conceiue of one thing after another : whereas the vnderstanding and wisedome of God is such , as at one sight seeth himselfe , and euery thing els , past , present , and to come ; and this not once onely , but euen continually , because it is eternally infinite . Secondly , the intendement of man worketh nothing in the thing conceiued , to make it either to be , if it be a meere conceit , or to be other then it is , if it be existent : but the vnderstanding of God , is by reason of his power so actiue , as that it causeth that wherein it is exercised , both to be , and that according to his maner of apprehension or vnderstanding of it : which vnderstanding is by his Infinitie so infinite , and by his Eternitie so continuall , as that of necessitie there must bee a subsistence or a person , wherein it must be exercised , which must also be Infinite and Eternall . And this is that glorious Sonne of God , who is thus begotten or produced eternally , both before the world was , euen as hee is now , and shall not cease to be produced after the world shall cease eternally . Thus you see two of the termes spoken of : from whence , & wherein : now you must know the middle terme betweene them . The terme whence , is the Wisedome intelligent , God the Father . The terme wherein , is the Wisedome intelligible , God the Sonne . The middle terme is , ipsum intelligere , which in my Comparison I called , The discomse it selfe , which also in this must needs bee Infinite . For an Infinite intelligible , cannot bee conceiued of an Infinite intelligent , but by an Infinite intelligere ; and this is that Holy Ghost , which as you may easily vnderstand , must of necessitie proceede from both the Father and the Sonne , and be also infinite and eternall , and therefore God. Now because they are all Infinite , and of Infinite , essentially there can bee but one : therefore are these three in Essence or Being , one , but in Subsistence or cleare distinction of Persons , three . Vnderstande my comparison which I made : I will yet cleare the matter further for your conceyuing . If you take in a myrrour , the light of the Sunne , and reflect it directly thereon againe , in the Sunne it is one , in the glasse another , and yet the reflection of the beames , is also a third , but for all this , there is but one nature and worde of light , which comprehends al three : so is it in this Tri-Vnitie of which I speake . My leisure serues me not to dilate these things , but I hope you are able to vnderstand what I say , therefore I will proceed . It is said , that Powers are knowne by their actions , and actions are limitted by their obiects . I know the meaning of it , and it is not vnfitte in this place . But to my reason : The Power of God is infinite , and by his infinite wisedome hee knoweth it to be infinite : but God could not know that his Power were infinite , vnlesse he were able thereby to bring forth an infinite action ; and euery infinite action must of necessitie be exercised in an infinite subiect . ( For whatsoeuer is receiued , is receiued according to the capacitie of the receiuer : ) therefore there is an infinite subiect , wherein the power of God is exercised : that is the Sonne of whom I speake . And here againe behold the Tri-Vnitie ; an infinite power the Father ; an infinite action the Holy Ghost ; an infinite subiect the glorious Sonne ; all three one infinite Being . Returne to your comparison . As the vnderstanding of man could no way know his owne power , but by his actions , neither can there be any actions of vnderstanding , where there is nothing to be vnderstood , no more is it possible to bee in the Deitie . Now vnderstand that , as I haue reasoned from the Wisedome and Power of God : so might I reason from all his other Dignities : so that for one reason which I haue brought . I might haue brought you fiftie . But I shew you the way , if you be guided by the Spirit of Trueth , how you may strengthen your selfe in the way of Trueth : therefore I wil goe on , and shew you yet more plainely by more familiar reasons . An Infinite power is not more weake then a finite : but euery finite creature which we can cast our eies vnto , doth by nature produce his like , as much as in it is ; as a man begetteth a man ; trees bring forth seed , whereof their like in nature may spring , and in likewise euery other thing . Therefore the Infinite Power of God begetteth his like also , which is the Sonne , the image of the inuisible God , the first begotten of euery creature , Col. 1. 15. But none can bee like vnto God in his Being , who is not very God : therefore Christ the onely begotten of the Father is also very God. Maruel not , that I make this argument from the creature to the Creator ; for in this very point of the Power & Godhead , the Holy ghost himselfe teacheth me to reason of the inuisible things of God ▪ by the things visible , Rom. 1. 20. And hereby also learne to helpe your ignorance , and put away your wonder , how God should bee one , and yet three . See you not how the vnderstanding ? the Sun-light also , is one in nature , and yet three in euident and cleare distinction ? though in so base and imperfect order , as that which is aboue all perfection , is possible to be aboue it . And further , see you not in euerie thing a bodie , a spirite and a life , which is the knot betweene them ? Or rather , see you not how the very bodily composition is both one , and three ? one body which is vnited of three bodies ? that is , earth , water , and ayre , or oyle , which yet again in the root of their nature are but one . For oyle is but a due mixture of water and earth , meanely fixt , and meanely volatil ; and earth is but fixed water ; so that water which is but one , is the root of the three : as it is manifest , Genesis 1. and 2. Pet. 3. 5. They which vnderstand the rules of Pyronomy , know what I say ; and if you vnderstand me wel , you would confesse , that not onely this instance which I haue brought , of earth , water and ayre ; but euen the whole frame of Nature did proclaime the Trinitie in the Vnitie . You would , I say , confesse , that whatsoeuer may be knowne of God , is manifested in the creature . If I should here tell you , how the Heauen , the Earth , & the Deepe , Gen. 1. might be vnderstood mystically , and the Analogie betweene the Creator and the creature therein : and then tell you , what Let the earth bring forth liuing soule , might meane , and compare it with that place , That which was made in him was life ; and then particularly for man , The Lord God also made the man of the dust of the earth , and tell you , that it was so necessary , because that Christ is Terra ●●●enti●●… : and inforce an argument to proue the Tri-Vnitie , by that treble repetition of the man made in the image of God ; comparing it with that place , 1. Cor. 11. 3. and 7. If I should then tell you , that it was necessarie that the Sonne of God must become flesh , as well that the infinite Iustice of God might be actuated in him , which could not bee actuated in him beeing onely GOD : as for many other reasons , both from the Iustice , and Mercie , and Wisedome of GOD , though to a well sighted vnderstanding I might seeme to haue layd a precious foundation of Philosophie diuine and natural : yet to you I might rather seeme perhaps to haue proponed Cabalisticall dreames , then any sound argument to the thing in question . Yet this will I tell you , and holde it for good Diuinitie : that the mayne drift and scope of the whole Scripture , is to shew the Creation of all things in Christ , through him and for him : and the restoring of the whole creature in man by him : That in al things he might haue the preeminence , Col. 1. Neyther doth this any whit derogate from the honour of the Father . For first , It hath pleased the Father , that in him should all fulnesse dwell : and besides , it is an honour aboue all honours vnto the Father , to be the Father of so glorious a Sonne . Therefore is this world and all the things therein , created to the Image of Christ , to expresse his glory , euen as he is the expressed Image and glory of the Father . And here is the worlds Eternitie , which had in Christ an eternall Being ; according to that his Name , Esay . 9. 6. The Father of Eternitie . Here are those separate Ideas , about which Plato and Aristotle could neuer agree , and which neyther both of them , nor many of their followers did perfectly vnderstand : not that they might not by the frame of nature , and the wisedome which GOD had giuen to man , be vnderstood . For is not this world as a booke wherein wee may reade and vnderstand by the created trueths , what is the Trueth which is increated ? but all true knowledge is the gift of GOD. Therefore wrest not that place , Coloss . 2. 8. against the Christian search after the knowledge of Nature , whereby aboue all other humane knowledges a man is brought to know GOD , and to honour him as he ought : but rather be sory , that your knowledge of Nature is no more . For that will I tell you , to teach you to know your selfe , that there is nothing in the creature , which may be knowne , ( and all may bee knowne that is in the creature ) but man ought to know it , and to glorifie the Creator thereby . And this great labour hath GOD giuen to men , that knowing how short they are of that they ought to be , they might bee humbled thereby , Psal . 1. 11. Eccles. 1. 13. And why ought this to seeme strange ? doth not God require that perfectiō at mans hand wherein he did create him ? and was he not created with perfect discourse to know the creature , that hee might therein behold the Creator , and so glorifie his wondrous Power and goodnesse ? But this question would draw mee from the question in hand : & therefore I wil briefly adde one reason more : and because my leisure is little , I will be as short as I can : but I pray you lend mee your eare ; for it is hard in English , an inartificiall language , to expresse my mind : but because you told me , you could a little Latine , I will be bold here and there , to vse a word : my reason is thus . The whole and perfect nature of a Principle or Beginning is in God , who is alone the beginner of all things . Now a Principle is of three sortes , whereof euery one is so clearely distinct from another , as that one cannot possibly be that other : therefore in the Vnitie of the Deitie there is also such cleare distinction into a Trinitie , as that one distinct cannot possibly be that other , from which hee is distinguished , yet in the Vnitie of essence they are all one . The differences of a Beginning stand thus ; It is either Principium principians , non principiatum ; that is , a beginning , which is a Beginner vnto another ; yet hath not his beginning from another , lest there should be a processe into Infinitie a parte ante : this is God the Father , to whom it is peculiar to beget the Sonne , yet is himselfe neyther made ▪ nor created , nor begotten of any other . Secondly , there is Principium principiatum principians ; to witte , a Beginning which hath his beginning of another , and is also a beginning to another , lest there should be any defect or imbecillitie in the Beginning : and this is the Euerlasting Sonne , very God of very God , begotten of the substance of his Father alone before thē worlds , neither made nor created . Thirdly , there is Principium principiatum non principians ; that is , a Beginning , which is also begun , but is not a beginner vnto another : lest there should be a processe into Infinitie a parte post : and this is the Holy Ghost , who proceedeth from the very substance and Being of the Father and the Sonne , and is with them one GOD coeternall and coequall . But you will say , Is not the Holy Ghost a Beginner vnto any other ? how is he then the Authour of our consolation ? and how is hee said to leade vs into all trueth , & c ? Vnderstand what I meane : Hee is not a Beginner vnto any other of the same Infinite Essence or Being with himselfe . For the beginnings which I spake of before , are in the Essence of God alone now our spiritual consolation , whereof the Holy Ghost is said to be the Beginner , is but an or effluence from that Being , which he himselfe is ; as the light of the Sunne doth illuminate euery bright body exposed to his light , and yet imparteth not his being thereto . You will againe obiect , that Eternitie hath no beginning nor ending : how then can Christ be both eternall and begun ? and how againe can he be equall to the Father , whereas hee beeing begotten of the Father , the Father hath a prioritie before him ? I answere , that this beginning is none other , then that production or begetting , which I before declared , to haue been heretofore none other , then it is now and shall be eternally : as the Sunne hath brought forth light since his creation , and shall still bring forth light till the worlds dissolution . For this action of GOD , whereby hee begetteth his Sonne , is not a transeant action , to cause a passion in the subiect , and a repassion in the agent , for in such the subiect of necessitie should haue been existent before the action ; but this action is immanent , and therefore of necessitie of the same nature with the agent ; which agent because it is eternall , therefore the production is also eternal , and consequently the product , and so of necessitie very GOD. But you must euer remember what difference I made betweene the action of God , infinite in power , & therefore able to actuate the obiect ; and the immanent actions of our minde . Now for the Prioritie or Posterioritie , you may obiect . I graunt there is Prioritie among the persons of the Godhead ; but of what kinde ? not of Being ; for their Essence is one , and therein is none afore or after another , neither is any one of the Trinitie more or lesse God then another : not of time ; for they are all one Eternitie : not of dignitie , for they are all one Infinitie : and the Sonne himselfe being very God , thinketh it no robberie to bee equall with God. But yet there is Prioritie , and that of order onely ; for the Father is in order before the Sonne , because the Sonne is begotten of the Father : and the Sonne likewise is before the Holy Ghost , because the Holy Ghost is the mutuall loue betweene the Father and the Sonne : and so proceeding from them both . I will make a comparison vnmeet for the matter of which I speake ; for to whom shall wee assimulate the Highest ? but yet meete to helpe your vnderstanding . When a man doth dreame and imagine things which are not , there is , you know , the phantasie , the phantasme or thing imagined or dreamed , and the phansying or working of the phantasie about that obiect . Now these three are all of one nature , and are one after another onely in order , and not in time . For the particular phantasie of such an obiect , is before the obiect , and makes it to haue an intentionall being ; then the obiect being , the discourse of the phantasie followeth in order , which neuerthelesse was in time as soone as it , obseruing euer the cautions that are to bee obserued . Thus haue I very briefly showne not many reasons , but rather how that many reasons may bee showen for this Christian assertion : yet haue I showen ynough to perswade any reasonable man , to yeelde meekely vnto the trueth of that doctrine , which is so euident both in the booke of GOD , and in euerie faithfull and true Christian mans confession , and according to that discourse which is euident to euery mans vnderstanding . Now giue me leaue to speake a little to those arguments which haue throwen the most learned of the Iewes head-long to the feet of Christ , to make thē acknowledge that the Messiab must be both God and man. I will not herein doe any thing contrary to that , which in the beginning I protested , that is , not to compel you by authoritie of Scripture , but to intreate you by reasonable perswasion , to encline your eare to the trueth . But because I may not without iniurie to the cause , leaue altogether out such manifest proofe , and without iniurie also to your selfe , who might thinke that I went about to sophisticate a true seeming vntrueth , which would not abide the touch : I will onely intend my finger to some very few , of many thousandes of axiomes of the Scripture for this purpose , & leaue you to make the conclusion by your selfe , hoping that the Iewes example may prouoke you to follow them , so farre forth as they haue followed the trueth . Exod. 13. 21 , it is said , The Lord went before thē , &c. Chap. 14. 19. The Angel of God , which went before them , remoued : where Christ the Angell of the Couenant , is called The Lord Iehouah . Againe , Exod. 15. 3. The Lorde is a man of warre , his name is Iehouah : therefore Christ is God and man : who by his conflict vpon the crosse , triumphed ouer Death and Hell , as it is written in the Gospell , the booke of the warres of the Lord. Againe , Esay . 9. 6. Vnto vs a childe is borne , there is his Manhood : and vnto vs a Sonne is given , and they shall call his name , The mightie God. And Esay 35. vers . 4. Your God will come and saue you . Ierem. 23. 5. &c. I will rayse vp vnto Dauid a righteous branch and a King shal raigne ▪ and this is the Name whereby they shall call him , The Lord our righteousnesse . And Ierem. 33. vers . 16. Iudah shall be saued , and be that shall saue her , is the Lorde our righteousnesse . Where the name vsed , is that great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehouah , which is neuer giuen to any creature . Zach. 9. 9. proues him God and man. What shall I cyte vnto you that of the second Pslam ? Thou art my Sonne , this day haue I begotten thee : which place with many more , is brought in the Epistle to the Hebrewes , to this purpose , which is your question . These authorities the Thalmadists , who sticke onely to the killing letter and apparant sense of the law , hold sufficient to put this matter out of doubt . Now , if leauing this outward sense of the Scripture , we should desire to know what is the quickning spirit thereof , and should ransacke the treasuries of the Cabalists , remembring that place of our Sauiour , Matth. 5. 18. One iod , or tittle of the Law shall not passe , till all bee fulfilled ; and should examine the question by the letters and pricks of the Scripture , wee should more easily find an entrance , then an end thereto . Yet for a taste take only the first 3. words of the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breshith , bará , elohim : which may not vnfitly be thus turned : In the beginning , they the mighty God created . And of that againe , take the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bresbith , and see what it may signifie by that part of the Cabala which they call Notariacon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. the first letter of ben , signifieth the Sonne : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. the first of ruach , signifies the Holy Ghost : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n a. the beginning of av . is the Father : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. the first of Sabbath importeth rest : ●●… the beginning of the ineffable name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not there onely , but euen of it selfe it imports the Deitie . For we consider of things not obuious to our senses and vnderstanding , as if they were not : and therefore this least of all the letters , neerest vnto nothing , doth signifie GOD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . th . the first of Ta. or Thom. is construed a Closet or a Depth . Which construction if you put together , according to the rules of that excellent Grammar of Diuinitie , with reference to that which followes , may import thus much . The Word , the Spirit , and the Father , resting eternally in the Closet , or vnconceiueable abysse , or as Paul calls it , the inaccessible light of the infinite Deitie , manifested their almighty power in creating the heauē and the earth . Neither is it without a great mysterie that the Son is here put in the first place : for In the beginning was the word : because the chiefe honour both of the Creation , and restauration of the world is giuen vnto Christ , as the Apostle doth comment vpon this text , Coloss . 1. And in another place , In him is all the treasure both of the wisedome and knowledge of God. As Psal . 104. vers . 24. In wisedome hast thou made them all . For in Christ were al things together one infinite wisedome , till in the Creation he made them seuerall , according to their distinct Ideas . Therefore saith the Apostle , He sustayneth euery thing by his powerfull word : that is , the Sonne : and elsewhere , In him ( Christ ) wee liue and moue ( after the Creation ) and haue our Being ( before the Creation . ) And for this cause doth Iohn begin the law of mercie and grace , in the very same words wherewith Moses began the law of Iustice and condemnation : In the beginning . For we know nothing of God , neyther of iustice , nor of mercie , &c. but onely by Christ ; as he saith , No man knoweth the Father , but the Son , and he to whom the Sonne wil reueile him . And in another place , No man commeth to the Father , but by me . Now , the Holy Ghost is put in the second place , because hee is the mutuall loue of the Father and the Sonne , and as I may say , the instrument of their actions , both in manent , and transeunt . Go forward now , if you will , to the next word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bará ; you see , it affords the same argument for the Tri-Vnitie , by the three letters before explained , and the number which is the singular . Thinke not this a fancie , neither reproch the diuine Cabala , as the ignorant Sophisters vse to doe , not knowing how aboue all other knowledges , it doth aduance a mans meditation on high . And to the present purpose , they which know any thing in the holy language , know that this sentence can no way agree in Grammatical construction , vnlesse the singular verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bará , be thus made plurall , that it may haue concordance with the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim . You will aske , why these letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b. r. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a. are twice put , seeing in this precisenesse , no such superfluitie should haue needed . I tell you , that it is not done , but to intimate vnto vs a most high mysterie . For in the first place it imports that Eternall and Infinite Being of the Father , the Sonne , and the Holy Ghost , which they had before the worlds in their endlesse glorie & felicitie , in that silence of the Deitie , in that super-supreme Entity which is vnto the Godhead , perfect aboue perfection , without any respect vnto the creature , it imports that Infinitie , that Eternitie , that Power , that Wisedome , which is aboue all things , and giues vnto it selfe , to be such as it is : that Nothing , as the diuine Areopagite seemes to speake , which is before and aboue al things , that may be spoken or thought , without any respect of any emanation , or effluence whatsoeuer . And therefore followes that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of vnitie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that of perfection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now in the second place , it signifies the Deitie , as exercised in the creature : and therefore followes that Epithyte Elohim , which shewes that emanation of Power or Strength ; and is sometimes giuen vnto the creatures , Angels , and men . It were an endlesse thing , to speake that of these mysteries , which may be spoken , neither can I ; For the Law of the Lord is perfect , and man is full of weakenesse . I haue said so much as I thinke meete concerning the Tri-Vnitie . Now a word to that point , that Christ is GOD : which although it appeare sufficiently in the Tri-Vnity before proued , by this anagogicall doctrine : yet to that second person in particular , is that which followeth . Esay 7. 14 , it is said of Christ , that his name should bee called Immanuel ; but in the historie of the Gospell , in Matthew and Luke , both before his Conception , and at his Circumcision , he is called Iesus . It is therefore meete that you know , how Iesus is Immanuel or God with vs. The writing of the Name of IESVS is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihsuh , though according to the rules of the pronunciation of that tongue , Iesu , and according to the ancient abbreuiation following the Hebrue orthography IHTS . In which Name you see , are al the letters of the greatest ineffable Name of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehouah ; with the interposition of that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. for then was God reconciled to the world ; then was euerlasting righteousnesse brought in , when the Word became flesh . This is that glorious Name , of which God spake by the Prophet , Behold , I will make my Name new in the earth . For you see how of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , IESVS . This is that Name , which is meet for the Sonne of GOD alone , and cannot bee giuen to any creature , because it is a Name of the DEITIE , as it is Hebr. 1. It is that Name , which is aboue all names : in which the Angels and the righteous soules triumph ; at which the powers of Hell are agast and tremble ; to which the whole creature yeeldeth meek obedience . This is that Name , of which our Lord spake , Father , I haue manifested thy Name vnto men , the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For so long as the mysterie of the Incarnation of God was hidde , so long that Name remained vnsoundable : but when the Word became flesh , and dwelt amongst men , so that the mysterie was reueiled ; then the Name , which was before not to be pronounced , was lawfully pronounceable . That as the Word of life was to bee seene with eyes , and handled with handes ; so that glorious Name might also be beaten betweene our lippes and teeth ; and this by the interposition of that letter of rest . The Iewes knowing this reason of this great mysterie , & moued with the reuerence thereof , durst neuer pronounce that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in stead thereof , Adonai or Elohim . Let it not trouble you , that Iudah the sonne of Iacob was called by such a name , as had these foure letters therein , with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehudah : but rather wonder and learne , how by these sacramentes the children of GOD before the Incarnation , exercised their faith , saluted the promises afarre off , and saw that our Lord should enter into our earthly tabernacle , by the doore of Iudahs flesh ; for so much the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth importeth . To which mysterie the heauenly Poet alluding , triumphed with that double ioy , Psal . 24. Lift vp your heads yee gates , and be ye lift vp yee euerlasting doores , &c. foreseeing the descension of GOD the Sonne , by the gate of our flesh , and the ascension of our flesh by Christ , into the heauenly places : both which he celebrated by that repetition . Compare with this place , Gen. 39. 35. and 49. 8. 9. 10. 11. 12. and Reuelat . 5. 5. and other places as you shal reade , and vnderstand them : and with all consider , how the ancient Fathers haue prided themselues with the seuerall letters of this Name , to keepe in remembrance by their owne names , a thing neuer to bee forgotten , The Incarnation of our Lord. As Abram assumed h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was called Abraham . Oshea tooke i. and was called Ioshua , as you know . Neyther againe let it trouble you , that some do write this name thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ISV , because ( say they ) the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. turned vpward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the double he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omitted . I know no reason for this , but many authorities against it , as you may know by that which is and shall be said , though I let passe a very great number . Now consider the name in euery letter , and see what cloudes of witnesses there are , that Christ is God and man : and learne by the Name it selfe , how Christ is the Character or ingraued Image of the person or subsistence of the Father , Hebrewes 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Is the Crowne or Diademe of the ineffable Name of GOD , and signifies the Godhead . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u. Pretends the Tree of life : for it is a thing much noted among the learned of the Hebrue tongue , that this letter is neuer put radically in any naturall Hebrue word , either in the beginning or end thereof , but is as the Tree of life , in the middest of the Paradise of God. The double letter h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . signifieth , that Christ , concerning his Deitie , is essentially vnited to the Humanitie ; and concerning his Humanitie , vnited also essentially to the Deitie ; and that by the Holy Ghost . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h. is a spirit or breath : therefore is Christ in himselfe , or in respect of his Deitie , the superiour Wisedome of the Father , and the Sonne of GOD , not made , but begotten . Prou. 8. 22. In the creature , or with respect of his Humanitie , the inferiour wisedome of GOD ; not begotten , but made , and created , Ecclus. 24. 11. 12. Now the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s. hath many things therein to bee considered . For you may not thinke , that it was taken by chaunce into this Name ; but for the Notory , and for the Geometrie . For the Notory , I haue obserued that the Theologians , both of the old and new Testament , haue celebrated thereby ; first , the rest or dwelling of the Godhead in him , as Esay . 42. vers . 1. and ●o . 1. vers . 33. Then the rest , or ●ie all beeing of the world in Christ before the creation : and the restoring of the world by his suffering : wherein the iustice of God rested , or came to a period , as Esay . 53. 11. He shall see the trauell of his soule , and be satisfied . Lastly , that great Iubile or Sabbath of Sabbaths in the world to come , when all the creature shall rest from corruption . Secondly , they learned thereby , the euerlasting Anointing of Christ to bee our King , our Priest and our Prophet . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the head of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to anoint . Hitherto belongs that of the 45. Psal . Thou art anointed with the oyle of gladnesse aboue thy fellowes . And in particular ; I have found Dauid ( or my beloued ) seruant , with my holy oyle haue I anointed him : that for his Kingdome . Dan. 9. 24 , speakes of his Priesthood : To finish the wickednesse , to seale vp the sinnes , &c. and to ancint the most Holy. Esay . 61. of his Prophecie ; Therefore hath the Lord anointed mee , hee hath sent mee to preach , &c. For this cause was there no Anointing in the old Testament , but typicall , as a shadow of the good things that were to come ; so that when He came , all these anoyntings ceased ; both of the Leuiticall Priesthood , for Thou art a Priest for euer . Heb. 7 : and of the Kingdome ; for Hee shall raigne ouer the house of Iacob for euer : Luk. 1. 33. And for his Prophecie he saith , Whatsoeuer I haue heard of my Father , I haue made knowen vnto you . The whole scope of the new Testament is to this effect . Now the Geometrie hath also many mysteries : first , it is one semicircle with three branches ; the mysterie of the Trinitie in the Vnitie : all whose dignities of Vertue and Power , &c. are coequall in all , and in euery person , intirely , and indiuisibly ; and therefore in our Lord also : according to that saying of the Angell , The holy Ghost shall come vpon thee , and the power of the most High shall euershadow thee ; therefore also that holy thing which shall be borne of thee , shall be called the SONNE of GOD. Shall I tell you what Lectures the Diuines haue made vpon the text of this letter : Z●ch . 11. 13 , did reade herein that goodly price , at which the wicked Iewes did value him . For ● . i. in the Hebrue Arithmeticke is tenne ; so the three tennes in the triple Crowne of this letter , are the thirtie pieces of siluer , which the traytour tooke to betray that precious blood , which was too deare a raunsome for the whole world . And one in another place said ; They haue sold the Iust for siluer . Consider the letter and euerie part thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This inferiour semicircle is the creature , the earthly Paradise , in the middest of which is the Tree of life . And that thus the letter vau● is one part , and signifies in that tongue , a nayle , if you will , that nayle , that pierced his tender handes and his beauteous feete , to which if you adde the iod reuersed , you may well perceiue the figure of the whole Crosse , that Tree of life , which bare that heauenly fruite ; that spirituall food , whereof Adam and his faithfull children , which ouercome , may cate and liue for euer . Reuel . 2. 7. Thus you may see , how the Word became flesh , and dwelt among vs. You may see that riddle of the Angel to Esdras , 2. Booke , chap. 5. vers . 37. expounded : The image of that Word , from which , and whereto , the bookes of both the Testaments do found . You may see what confidence wee may haue in that promise of Christ , who in the dayes of his flesh said , Whatsoeuer you shall aske the Father in my name , hee will giue is you , Ioh. 16. 23 But after his Ascension , the myracles that are to bee done in that Name , are more stupēdious , Mark. 16. 17. And againe , He that beleeueth in me , greater workes then these shal he do , for I goe to the Father . Beholde the mysterie of it , cause it to ascend , and describe that circle , whose center is euery where , whose circumference is no where . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now are the superior and inferior conduit-pipes soudered together , ( as the Hebrues speake ) now the higher influences , the Spirit and Graces of God are not giuen by measure : and the refluences so great , as that Whosoeuer beleeueth , out of his bellie shall arise fountaine : of liuing water , springing vp vnto eternall life . O glorious Name ! O sacred Mysterie ! by which you may wel perceiue , that there is greater Vnitie betweene the Deitie and the Humanitie , then by any wordes of Contiguitie , or Continuitie , may bee expressed . You may well perceiue , how according to that place of the 89. Psalme , He the first borne ; or as Iohn saith , Chap. 1. The onely begotten of the Father , is made higher then the Kings of the earth . Here is our righteousnesse , our sanctification , and redemption complete : here is our adoption and reward : our consolation , our life , and religion : our reuerence , and our feare : yet our ioy and boldnesse : all in all : The presence of God. I may not say what experience hath taught mee , by this magnificent and admirable Name ; neyther am I able to giue due honour thereunto . My thoughts are swallowed vp , when I consider the other great mysteries which this one letter doth import : the mysterie of the triple world ; the mysterie of mercy and of Iustice ; of Election , and Reprobation ; of that great Iubile , or Sabbath of Sabbaths , when that which is aboue , shal again descend , to restore the creature from corruption and change , into that nimietie or excesse of Goodnes , wherein it was created . But these things are therefore here to bee omitted , because the discourse thereof were long , and because they are rather consequents , then premises to the question . To tell you at once , & to make an end of this argument : The whole Nation of the learned Iewes confesse , that the Messiha should bee called by this great Name : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To which purpose , there are , besides these which haue been brought , many places of Scripture , which in the Hebrue veritie are most direct , though by our translations they might seeme somewhat harsh . They hold , I say , that Hee must be both God and Man : and in a word , there is nothing which wee Christians doe affirme concerning our Lord , but the euidence of Scripture doth compell them to confesse it . Onely they differ in this , from vs ; whether This Iesus be that Christ that should come into the worlde ; though this also be a thing not questionable , as you may learne of Daniel 9. vers . 24. 25. 26. & 2. Esd . 7. vers . 28. 29. Although the common errour and expectation of the Iewes , was of a terrestriall Monarchy ; yet the best learned of them agree , that the Kingdome of Christ is not of this world . For they remember that place in the Testament of Iacob : The Scepter shal not depart from Iuda , till Shiloh come . By which it followes , that whē Messiha shal come , there should bee no more shew of an earthly kingdome . That of Zach. 9. 9. is as direct , Ierusalem , behold , thy king commeth vnto thee poore . They remember also that in the 21. Psalme , I am a worme and no man , a shame of men and the contempt of the people . And that also of Esay . 53. Hee hath neyther forme nor beautie : when we see him , there shall be no forme that we should desire him . He is despised & reiected of men , &c. Reade the whole Chapter and the Psalme , compare them with the histories of his Passion , and behold Him on the Crosse , in the horror of his anguish , & extreme perplexitie . 'S' superimposed on 'T' Were it to any purpose to make you know , what the ancient Philosophers , who knew not the Scriptures , haue thought of this matter ? all speaking this one thing , which the light that GOD hath giuen to mankind , did make them know , although they concealed their intendiment by diuers names . Yet Hermes called him plainely the Sonne of GOD. Zoroaster , the Vnderstanding of his Father . Pythagoras , Wisedome ; as Paul and Salomon , euery where , and particularly , Prouerb . 8. and in the booke of that title . Parmenides named him The Sphere of Vnderstanding . Orpheus termed him Pallas , to the same effect as the other , if you know the fable : and yet hee speakes more plainely to the Trinitie , in his Hymnes of the Night , of the Heauen , and of the Ayre . Platoes separate Ideas meane nothing else : and in fumme , as many of the Philosophers , as were worth any thing , were not ignorant of this thing . But I feare , these authorities are with you of little worth : yet haue I brought them , that you may see how wee are furnished with all kinde of proofes , and how you doe contemne all maner of testimony . If this which I haue said , perswade you to looke better to the foundation of your faith , it is sufficient : if it perswade you nothing , then haue I done contrary to the Commandement , which forbiddeth to cast pearles before swine . But yet I hope , that God will not suffer you to bee ledde any longer by that Spirit of Antichrist , against which S. Iohn doth so often warne vs. For I doe you to witte , that this your heresie is no new thing , but euen as ancient as the Apostles time . For , the reason of Iohns writing of his Gospell , was , to proue the Godhead of Christ , against the Heretikes that denied it in his owne time . And truely , I maruell that you , who haue receyued this Heresie from the rotten bones of Arrius , should not prouide for your safetie as he did . He denied the authoritie of S. Iohns writings to be authenticall . And why ? because this earth-bred Gyant , which would pul Christ , out of the throne of his Deitie , should with his lightening be suddenly burnt . Beleeue you the Scripture ? Is Iohns authoritie sufficient ? then the case is plaine . We are in him that is true , in his Sonne Iesus Christ , who is very God , and eternall life . 1. Ioh. 5. 20. Can you now confer this Scripture with that place , I haue said ye are Gods , and not be ashamed ? I and the Father are one . The Iewes vnderstood , that hee herein professed himselfe to be very GOD : and are you his enemie more then they ? Read Ioh. 10. vers . 30. and 33. and 34. and you may vnderstand the meaning of both places . The diuels acknowledged him to be GOD of Infinite power : I know thee who thou art , euen that Holy one of God : And wil not you cōfesse as much as the diuels ? But this is more then I thought to say , only you may see hereby , that we speake no other thing then Christ himselfe , euen in his enemies vnderstanding , said . Now if you could see a little the folly of your owne opinion ; that were inough to cause you to put on a better mind . I wil touch it as lightning doth touch the ground : for if you be willing to be reformed , there is no doubt , but you may propound it to the learned Diuines , and be fully satisfied . You say Christ is onely man , but yet indued with the infinite Power of GOD. Here first you doe iniurie to the Highest , to make the Power of God to bee accidentall vnto him : whereas hee is purus actus , absolute perfection , and without shadow of change : his Beeing is most simple and pure , not capable of accidents . Then his Being is such , as no addition can be made thereto , to make it more thē it is : therfore it is necessary , that he be euer actually whatsoeuer he may be . Besides , His Being is infinitely distant from Not Being ; therfore his Power is inseparable . Again , if there come any thing to God as an accident , it must come vnto him frō himselfe , or els frō another : not frō another , for he is impassible , or such as cānot suffer violence : not frō himselfe ; for all such accidents do proceed a potentia , that is , frō the imbecillity , or imperfection of the subiect : but his Being is most simple , & infinitely perfect . Again , all accidents do rise frō the matter , forme or composition of the subiect . In him is neither matter , forme , nor composition . Now all things we see in this world , do consist , ex actu & potentiâ , of Perfection from God , & imperfection frō thēselues : for of thēselues they are non entia , absolutely nothing . Yea , euen the very Angels , and the soule it selfe , are partakers of this compositiō : ( for nothing is purus actus , but God alone ) therefore are they subiect to accidents ; yet they which come neerest to perfection , are most free from accidents ; as that which is meere perfection , hath no accidents at al. Know then , that all the dignities of God are in him essentially one God. For the Goodnes of God , his Power , his Wisedome , his glory , &c. beeing all infinite , do of necessity concur in the nature of Infinity . Whence it followeth , that whatsoeuer is in him , is essentially himselfe : therefore the power of God is not accidentall , or such as may be imparted to a man. The learned Hebrues according to this do hold , that Eusoph or Infinitie , is not to bee numbred among the other attributes of God : because it is that abstract Vnity , wherinto they all essentially concurre , & from which they al essentially proceed . And hēce by the way take another strong argument to the former question : for if GOD bee essentially a Father , then the terme correlatiue a Sonne , must bee in the Godhead also , and that essentially . But now againe see another folly in your supposition . The worke of our redemption is a worke of infinite goodnesse , mercie , power , wisedome and glory ; therefore it followeth , that Christ the worker , had infinite mercie , power , wisedome , &c. Now I demaund ; had Christ this infinite goodnesse and power , so giuen to him of God , that the Father himselfe had in the meane time none ? This you dare not say , for that were to say , that GOD did cease to bee GOD ; which cannot stand with his Eternitie . Now if GOD the Father had , notwithstanding this absolute infinite Power of Christ , of which he spake , All power is giuen vnto me , both in heauen and in earth : then it followeth that either there were two infinities of Power ; or else that these two which had this infinite Power , were all one Infinite . The first is against the nature of Infinitie : or that is absolutely infinite , which so comprehendeth all things , as that it leaueth nothing without it selfe , and yet is not comprehended of any other . Besides , if you would say , that the Father and the Sonne had each of them seuerall indiuisible infinite Powers ; it must follow , that neither of their Powers were absolutely infinite : because each of them had not the infinite Power of the other : And besides , that both these infinite Powers must bee conioyned with infinite weakenesse , because they must be mutually subiected to the infinite Power one of the other . but both these things are impossible . So you see , that two Infinities can by no meanes stand together : therefore it followeth , that these two , to wit , the Father and the Sonne , are in Being one , and that of infinite Power ; and this is that which I striue for : which , as you see , I haue concluded by your owne assertion . The time would faile mee , to lay before your eyes the manifold vntrueths , which would insue of your position which sauoureth neyther of witte , iudgement , nor learning : And therefore I see , how they which haue once departed from the trueth , must of necessitie runne into infinite absurdities . Therefore looke backe , and be ashamed of such new-fangled toyes , as you do dayly imagine , which in trueth doe argue the great inconstancie and vanitie of your minde , and withall , such palpable blindnesse of vnderstanding , as the darknesse of Egypt . For tell mee without selfe-liking , what sound iudgement doth this argue , to be driuen about with euery wind of doctrine ? a Protestant , a Brownist , an Anabaptist , an Antichrist . What bringing vp ? what gift of learning and knowledge haue you , that you should presume to oppose your sentence , against the faith and doctrine of all the Christian Churches in the world ? Blush , and learne with meekenesse the trueth of that Word , which is able to saue your soule . You may see by your owne miserable experience , what it is to forsake the Vnitie of Faith , and the Communion of the Saints , who imbrace the trueth of Gods word , and haue manifest tokens that they are the true Church , to wit , The word of God truely taught , and the Sacraments duely administered . What if there want perfection ? The Church militant must euer confesse ; I am louely , yet blacke ▪ For it is impossible that any Church should be without imperfectiō , so long as the world standeth : but at the end it shall bee presented without spotte or wrinkle . Therfore remēber from whence you are fallen , & repēt , & do the works of righteousnes , lest Christ , whō you so despite , come against you shortly . The worke of Christianitie is not in foolish questions , and disputing about needlesse subtilties , but in doing the workes of trueth and righteousnesse . Pray and endeuour your selfe thereto . And till such time as GOD for his Christs sake , vouchsafe to haue mercie on you , the enemie of his SONNE , and giue you grace to repent of this great wickednesse , I am neither your friend , nor yet your foe . Alecsander Gil. FINIS . 
A03325	----	An ansvvere to master William Perkins, concerning Christs descension into Hell: By John Higins Higins, John, controversialist. 1602 Approx. 58 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A03325 STC 13442 ESTC S117336 99852551 99852551 17876 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03325) Transcribed from: (Early English Books Online ; image set 17876) Images scanned from microfilm: (Early English books, 1475-1640 ; 1144:02) An ansvvere to master William Perkins, concerning Christs descension into Hell: By John Higins Higins, John, controversialist. Higgins, John, fl. 1570-1602, attributed name. [4], 52 p. By Ioseph Barnes, printer to the Vniuersitie, At Oxford : 1602. A reply to: Perkins, William. An exposition of the symbole or creed of the apostles. Line 3 of title ends: William. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Perkins, William, 1558-1602. -- Exposition of the symbole or creed of the apostles -- Early works to 1800. Jesus Christ -- Descent into hell -- Early works to 1800. Apostles' Creed -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Ali Jakobson Sampled and proofread 2006-10 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion AN ANSVVERE TO MASTER WILLIAM PERKINS , CONCERning Christs Descension into Hell : By JOHN HIGINS . AT OXFORD , By IOSEPH BARNES , Printer to the Vniversitie . 1602. TO THE CHRISTIAN Reader Iohn Higins wisheth perfect knowledge of the Creed in Christ Iesu ▪ AT first ( Christian Reader ) I vvrote these things more at large , interposed with the other which I tooke vpō mee to aunswere . But now I thought it farre better thus to set them at view after this maner , which I could not with out the much abridging of that my first copie . And this I did for two causes ; the one to saue my labor in writing them out : the other to ease thee in reading thē over . I haue prefixed each of our names , and by the letters , A. B. C. D. E. &c. applied the reasons and answers of the one to the other , that so thou maiest the easier compare the places of both togither , and better consider & sentence of both . This I doe because I thinke plaine dealing a Iewell , and this order is better . Now ( if it please thee ) I pray thee on kindenesse , with conscience and charity to read thē : read , regard , and then iudge ; but beware thou iudge not amisse , least thy iudgment endamage thy selfe . And so wishing thee to beleeue all the Articles of the Creede , and withall wishing thy health in Christ Iesu , Iende . At Winsam the 22. of Iune . 1602. Iohn Higins . WILLIAM PERKINS . It seems very likely that these words ( hee descended into hell ) were not placed in the Creed at the first , or as some thinke they crept in by negligence . Because aboue threescore Creedes of the most Ancient Councels , and Fathers want this clause , and amongst the rest the Nicen Creede . But if the Ancient learned Fathers assembled in those Counsels had beene perswaded , or at least had imagined that these wordes had bin set downe at the first by the Apostles , no doubt they would not in any wise haue left thē out . And an Ancient father saith directly , that these wordes ( He descended into hell ) are not found in the Creede of the Romane Church , nor vsed in the churches of the East , & if they be , that then they signifie the Buriall of Christ . IOHN HIGINS . It seemed to some men that certaine bookes of the Newe Testament were not Canonical , but in that seming their thoughts were not worthy to be made accoumpt of . Wherefore these words : some mē ( of yesterday ) thinke they crept in : are no sufficiēt groūd to build on in matters of such antiquity , weight & authority as these are . I reckon not of Erasmus in the imitatiō of Luciās Dialogues , but I know he writeth on the Acts of the Apostles , that Christ descēded into hel . If we deny al the clauses which those 60. Creedes want , the Creed wil be very short . For example , your Nicen Creed hath not these , borne of the Virgin Mary , he was buried , he sitteth on the right hand of God , the Catholike church ; the Cōmunion of Saints ; the resurrectiō of the body ; and the life everlasting : did al these therefore creepe in by negligēce ? I thinke not . The Ancient Fathers were perswaded of the descension , as they were of the other Articles which they left out . But in that Counsell they chiefely hādled the herisie of Arrius cōcerning the two natures of Christ , applying al their saying in that Creed vnto the plague of that time . The same Ancient father saith there : but that hee descended into hell is evidently foretolde in the Psalmes , alleadging certaine places , and a little after he saith : Peter also hath said : for Christ vvas mortified in the flesh , but quickened in the spirite , in which he went and preached to the spirits also which vvere shut vp in prison in the daies of Noah , in which text is declared what work he did in hel . But the Lord himselfe saith by the Prophet , as of the time to come : because thou wilt not leaue my soule in hell , neither vvilt thou suffer thine holy one to see corruption . Which againe he sheweth prophetically to bee fulfilled when he saith : Lorde thou hast led forth my soule out of hell , thou hast saved mee from them which go downe into the lake . Thus your Ruffinus expoundeth this clause ( he de scended into hell ) WILLIAM PERKINS . And it must not seeme strange to any that a worde or two in processe of time , should creepe into the Creede . Considering that the Originall Copies of the old and new testament haue in them sundry varieties of readings & words otherwhiles , which frō the margin crept into the texte . Neverthelesse considering that this clause hath long cōtinued in the Creed & that by the common consent of the Catholike Church of God , and that it may carry a fit sense ▪ and exposition , it is not ( as some would haue it ) to be put forth of the Creede . Therefore that we may come to the meaning thereof ; we must know that it hath foure vsual expositions , which we will rehearse in order , and then make choise of that , which shall be thoughte to be fittest . The first exposition , is that Christes soule after his passion vpon the crosse did really and locally descende into the place of the damned . But this seemes not to be true . IOHN HIGINS . It seemes both strange and vnture . For Irenaeus beleeued the same clause 1400. yeares since : Athanasius Creede had the same clause 1200 yeares since . Chrysostome and Ruffinus expounded the same 1100. yeares since : Fulgētius beleeved the same aboue 1000. yeares since , & it was in the prophetical Scriptures aboue 1000. yeares before Christ , and hath continued in the newe Testament , And in the Creede 1550 ▪ yeares since Christ ; & in this processe of aboue 1550 years these words crept out of the Scriptures into the Creede ▪ and yet they remaine in both still . The olde and new Testaments in a 1000. pages , haue a fewe diverse readings ; but the old and new scarse 60 pages of Creeds haue no such sundry readings at all . But you note in your Margin Ieremy put for Zacharie . Mat. 27. 9. Loe , thus is the text . Then was fulfilled , that vvhich vvas said by the Prophet Ieremy , saying , , &c. The holy Ghost in S. Matthew knew who said it , saying , and who wrote it , writing . For Zachary livedafter Ieremy and might as Baruch &c. write that which Ieremy spake or prophesied before him . It is neither to bee put foorth of our Creede , not to be expounded by sense , because it is a matter of faith . These fowre expositions as in order you place them , shall in order bee examined , and refuted , or aunswered : because as I take it they are handled amisse . The first exposition . Christ descended into hell , that is , Christ in his humane Soule after his death , did really and locally , actuallie , and effectually descend into hell where the wicked are tormēted . This is a true exposition . WILLIAM PERKINS . The reasons why this first exposition seemes not to be true are these . All the Evangelistes and among the rest S. Luke intending to make an exact Narration of the life and death of Christ , haue set downe at large his Passion , death , buriall , resurrection , and ascension , and withall they make rehearsal of small circumstances ; therefore no doubte they woulde not haue omitted Christs Locall descension to the place of the damned , if there had bin any such thing . And the ende why they penned this historie , was that we might beleeue that Iesus is Christ the Sonne of God , and that in beleeuing wee might haue life everlasting . Now there could not haue bin a greater matter for the confirmation of our faith then this , that Iesus Christ the son of Mary , who went downe to the place of the damned , returned thence to liue in happines for ever . IOHN HIGINS The Reasons why this first expositiō is true are these . The Evangelists and especially St. Matthew , report that CHRIST who is the truth it selfe , prophetically spake twice therof in the signe of Ionas . And St. Luke saith , that the same truth told after his Resurrection , howe all must bee fulfilled which were prophesied of him . St. Luke also reportes howe the holie Ghost expoūdeth the prophecy of David , and againe St. Paule and St. Peter spake thereof in their Epistles . Assure your selfe then there was such a thing , as in places fitte ( God willing ) shall plainely appeare ere we end with this our worke . We must not then confute , but beleeue this great matter for the confirmatiō of our faith , as the scriptures do teach vs , Cōsidering that if he had not in Soule descended , the Devil and the damned might haue bragged of the force of that their kingdome . But as the 3. young men in the hoate Oven , Daniel in the den of the Lions , and Ionas in the belly of the Whale , beeing the signes and figures of CHRISTS Descension , came forth without hurte : so Christ from that furnace , from that denne of the Lyon , from that belly of hel , victoriously , as he descended , came forth with valour , with freedome , with triumph . WILLIAM PERKINS . The second reason why this first exposition seemeth not to be true is this . If Christ did goe to the place of the dāned , then either in soule , or in body , or in his godhead : but the godhead could not descēd because it was every where , and his body was in the graue ; And as for his soule , it went not to hel , but presently after his death it went to Paradise , that is , the third heaven , a place of ioie and happinesse . Luk. 23 ▪ 43. This day thou shalt be with me in Paradise . Which words of Christ must be vnderstood of his manhoode or soule , and not of his godhead : for they are an answere to a demande , and therefore vnto it they must be sutable . Nowe the theefe seeing that Christ was first of al crucified , and therefore in all likelyhoode shoulde first of all die ; maketh his request to this effect : Lord thou shalt shortly enter into thy kingdome , remember me then . To which Christs answere ( as the very words importe ) is thus much : I shall enter into Paradise this day , and there shalt thou bee with mee . Now there is no entrance but in regard of his soule , or manhood . For the godhead , which is at all times in al places , cannot be said properly to enter into a place . IOHN HIGINS . Your second reason standes on this place : to day thou shalt bee with mee in Paradise . Christ spake this as God , who only hath power to giue Paradise , and whose to daie as Augustine saith is eternity : and hee speaketh it as man to that happy mā , who after that evening never since saw night nor darknes . For they blessed departing hēce , haue their evening at their death , and being dead presently see in soule the day spring visiring them from an high , of that to day which after is nightlesse . Then hee that lookes for a sublimary day of light and darcknesse , amongst the blessed soules in Paradise , is darkely deceived . For if the theefes soule went that same night to Paradise , as wee beleeue it did , yet went it the same to day of Christes eterne nature , and was in Paradise the same to day of Christs glorious humane natures ascēsiō , which with the theefe was yet the same to day & lasteth nightlesse till now and for ever . Christ was not bounde by necessitie of must , nor did in custome suite everie demaunde or petition with aunswere . For sometimes hee questioned againe , and sometimes hee did not answere at all . But to this petition he answered as God and Man , and therefore your tvvo musts , assigning the same to the manhoode , and cutting it of from the godheade , are more then the scriptures allowe . This supposition with the fiction of two Enters , interferres it selfe . For the text is not so , but thus : Lorde remember me when thou commest into they kingdom . And Iesus saide vnto him : to day thou shalt be with me in Paradise . He spake ( saith Euthymius ) as God which filleth al , and was togither every where ; in the Sepulcher , in hell , in Paradise , and in heauen . Also if the soule of Christ was in Paradise before his resurrection , thē it was not in the graue ; if not in the graue , then that translation is false , thou vvilte not leaue my soule in graue . Now your concluding no entrance with the fiction of two enters , interres nothing . The texte of S. Luke is true , yours is not so . WILLIAM PERKINS . Againe when Christ saith , thou shalt bee with mee to day in Paradise , hee doeth intimate a resemblaunce , vvhich is betweene the first Adam , and the second Adam . The first Adam sinned and was presently cast out of Paradise . Christ the seconde Adam , having made the satisfaction for sin , must immediatly enter into Paradise . Now to say that Christ in soule descended locally into hell , is to abolish this Analogie , betweene the first , and the second Adam . The ende of the second reason . JOHN HIGINS . In this matter there can be no resemblaunce betweene them ; for the first Adam vvas not presently cast out of paradise after his death , but nine hundred yeares before he died , or was buried . The second Adam ascended into the heauenlye Paradise after his death , buriall , descension and resurrection . The first Adam vvente out of the earthly Paradise with a mortall body ; the seconde Adam went into the heauenly with a glorified body . And whosoever will read Gen. 3. the 7. verse , and the verses after ( considering vvell the particulars there ) shal plainly perceiue , that Adam was not presently cast out ( as you say ) for that presently is not in the third of Genesis . Neither must Christ immediatly after satisfaction , &c. ( as you say ) enter into Paradise ; this immediately is not in all the new Testament . Now to say that Christes Soule descended not into Hell , is to abolish the authorities of the Scriptures and to cashire the Creede , which proue the descension . The end of the second Reason . WILLIAM PERKINS . The third reason why the first exposition seemes not to be true . Auncient Councels in their cōfessions & Creeds omitting this clause , shew that they did not acknowledge any real descent ; And the true meaning of these wordes ( hee descended into hell ) was sufficiently included in some of the former , and that may appeare , because when they set downe it , they omitte some of the former . As Athanasius in his Creed , setting downe these wordes ( he descended into hel ) omittes the buriall ; putting thē both for one , as hee expoundeth himselfe els where . Nowe let vs see the reasons which may be alleadged to the contrary . Ob. 1 : Mat. 12. 40. The sonne of man must bee three daies and three nightes in the hart of the earth , that is , in hell . Answer . 1. This exposition is directly against the scope of the place . For the Pharises desired to see a signe , that is , some sensible and manifest miracle . And heereunto Christ answered , that hee woulde giue them the signe of the prophet Jonas , which cannot bee the descent of his soule into the place of the damned , because it was insensible , but rather of his buriall , and after it his glorious ascension . IOHN HIGINS . Of Ancient Councels &c. omitting of causes , we spake pag. 1. in ●C . they could not but beleeue that which the spirit of God foretolde , the Son of God pe●formed ; and the same sprit witnessed to be fulfilled . Now to say that ( he descended into hell ) was sufficiently included in some of the former ▪ this cannot be ; for the former ( he was curcified , dead , and buried ) are of passiō ; but these latter ( he descended into hell , he rose againe the third day : hee ascended into heaven ) are mere actions of Christ secluded frō those , not included in them ▪ Athanasius saith , he descended into hel ▪ He is not against it ; Chrysostome saith he descended into hell ; that there also he might not be voide of a miracle . He is not against it . Now let vs see the scriptures which proue the descenision . The evill and adulterous generation requests a signe , but a signe shall not be given vnto it , vnlesse the signe of the Prophet Ionas . For as Ionas vvas 3. dares and 3. nightes in the whales belly ; so shall the sonne of man bee 3. daies and three nights in the heart of the earth , that is , in hell . These places of the Gospel are plain . Wherein by the signe of , Ionas in the whales belly , Iesus fore-sheweth his owne descension into hell . For the evil & adulterous generatiō , the Phareses and Saduces tempting him required a signe from heaven , and therefore Iesus gaue them no signe frō heaven , but a signe in hel . WILLIAM PERKINS . The second Answere . The hart of the earth may as well signifie the graue , as the center of the earth . For Tyrus bordering vpon the sea , is saide to be in the heart of the seas . The third answere . This exposition takes it for graunted that hell is seated in the middle of the earth ; Wheras the Scriptures reveale no such thing , but this , that hell is in the lower partes ; but where those lower parts be , no man is able to define . The 2. obiectiō . Act. 2. 27. thou wilt not leaue my soule in hell ; neither vvilt thou suffer thine holy one to see corruption . These words cannot proue any local descent of Christs Soule . For Peters drift in all eadging this , is to proue the resurrection , and hee saith expressely , that the words must be vnderstoode of the resurrection of Christ . What ? namely these wordes , that his soule was not left in hell . Nowe there is no resurrection of the soule , but of the body only , as the soule cannot be saide to fall , but the body . IOHN HIGINS . The heart of the earth may as well signifie hell , as it may signifie the midle or center of the earth . For Tyrus being an Iland foure furlongs , or seavē hundred pases from the land , was therfore saide of God to haue her limites in the heart , or middle of the seas Again the proud king therof said , I am God , I sit in the throne of God , in the hart or middle of the seas . These words of Christ : for as Ionas was 3. daies &c. so shall the Son of man be 3. daies & 3. nights in the hart of the earth : giue vs to vnderstand where hell is sited , they reveale the place in question . But if hel & the graue , & the hart of the earth be alone , they which site hell so shallow , & the graue so deepe , confound the he●l of the Damned , and the graues of the blessed togither . This prophecy : thou vvilt not leaue my soule in hell , neither suffer thine holy one to see corruption : was one of al those things of which Christ said , it behooved all things to be fulfilled which are written of me in the Lawe of Moses , and in the Prophets , and in the Psalmes . And if this Prophesie proue not the Local discēsion of Christs soule by reason , it cōfirms it in faith , because Christ saide : it behooved all things to bee fulfilled &c. Peter is plaine , he saith , David foreseing spake of the resurrectiō of Christ , for why , his soule was not left in hel , neither saw his flesh corruption . If your translation or exposition bee true , thou wilt not leaue my soul in graue , then the person or the soule of Christ is risen , or els Christ is not risen . And for your fall , I aske first , whether it may be said , that christs body fel into the graue secondly whether if it fel not , but was buried therein , it may not yet be said to haue risen ; thirdly , whether Christ rose without a soule , because it fell not into the graue . For many bodies of Saintes arose which fell not ; neither did they arise without soules , which soules yet fell not into the granes ▪ So I say , if nōe arise at the last day , but the bodies of them which fell , there wil be a very small resurrectiō in respect of the whole number of the departed . WILLIAM PERKINS . It will be replied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) soule , cannot signifie the body . And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) hell , cannot signifie the graue . The first word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not only the spiritual parte of man , i , the soule : but also the whole person , or the man himselfe . Rom. 13. 1. 1. Cor. 15. 45. And the second word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is aswel taken for the graue , as for hell . Apoc. 20. 14. Death and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are cast into the lake of fire . Now we cannot say that hel is cast into hell , but the graue into hell . And the very same worde ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in this text , must needes haue this sense , i. his soule or person was not left in graue For Peter makes an opposition betweene the graue into which David is shut vp , & the hell , out of which Christ was delivered . verse . 29. 31. IOHN HIGINS The word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. soule in these places alleadged Act. 2. 27. 31. cannot signifie the body of Christ , as shal appeare in this page . And the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. hell , cannot signifie the graue , tombe , monument , or sepulcher of a dead body . This graue is not found in al the scriptures . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. soule , sometimes signifies the whole person , the man a liue , as in these places : and there vvere added that day about three thousand soules : let every soule submitte it selfe to the authority of the higher povvers : the first man Adam vvas made a living soule , these were not whole persons of dead men buried , but Christians newly converted , and Romane subiects aliue . So Adam was made a living soule , but he was not so buried ; the whole person so signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not buried in hell . If it were , then by these texts , ( to day shalt thou be vvith mee in Paradise ; thou wilt not leaue my person in hell ; and his soule was not left in graue ) the whole person was in Paradise , in hell , & in the graue the same day that hee was buried . The second word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hel , is not taken for the graue or toomb of the dead ; the text truely translated is thus : death and hell vvere sent into the lake of fire , this is the second death ▪ And whosoever was not founde vvritten in the booke of life , was sent into the lake of fire . That is , the Devil and his Angels & the wicked were sent into everlasting fire , as in Mat. 25. 41. Christ doth p●ainly shew ; but the prophet heere speaketh it more dar●kly . Also if your speach heere bee true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as well taken for the graue , as for hell , then this translation is tollerable . And the rich man died and was buried and in the graue , lifting vp his eies being in tormentes , for ( saith he ) I am tormented in this flame . You first cast the graue into hel , and nowe you site the Paradi●'de soule in the graue . Peter makes an opposition between the dead entombed body of David not risen , and the humane nature of Christ risen ; affirming that David prophecied thereof long before . And saith , his soule was not left in hel , as you here translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hel , and not graue . VVill. Perkins . Againe it wil be said that in this text there be two distinct partes ; the first of the soules comming foorth of hell in these words : thou wilt not leaue my soule in hell . And the second of the body rising out of the graue , in the next words following : Neither wilt thou suffer my flesh to see corruption . It is not so . For the flesh in this place signifieth not the body alone , but the humane nature of Christ : as appeareth Act. 2. verse . 30. vnlesse wee shall say that one & the same worde in the same sentence is taken two waies , flesh ( you meane ) in the 30. and in the 31. verses . And the words rather cary this sense ; thou wilt not suffer me to cōtinue long in the grane ; nay which is more , in the time of my cōtinuance there , thou wilt not suffer me so much as to see corruption , because I am thy holy one . JOHN HIGINS . Here in the Psalm . 16. 10. Thou wilt not leaue my soule in hell , neither vvilt thou suffer thy holy one to see corruption , the two parts & places of Christs humanity are plainly distinguished a sunder . So also Peter interpreteth , Act. 2. 31. and so Fulgentius bringeth these places distinguished against the Ar●ians , expounding them of the soule and flesh apart . In the first , 30. verse , Peter explaines a Prophecy of the regall humane generation of Christ thus : he then , that is , David , sith he was a Prophet , and knewe that God had sworn vnto him by an othe , of the fruit of his loines , according to the flesh , to raise vp the Christ , that he might place him on his seate . Here the Apostle addeth ( according to the flesh , ) to distinguish and to tell vs , that the soule is not ex traduce ; but that the flesh & it be of different natures , which immediatly after ( expounding the other prophecy ) he clearely explaines thus . 31. vers . David foreseeing spake of the resurrection of Christ , that his soule was not le●t in hell , neither did his flesh see corruption . There in the 30. vers . Peter spake of the flesh ( not of the soule ) generated : and here in the 31. of the flesh & of the soul seperated by death . In both yet by flesh , meaning one & the same flesh of christ . S. Peters words are of credit enough : a rather carriage of sēse , comes to late . WIL. PERKINS . Obiect . 3. Christ was quickned in the spirit , by the which spirit he went & preached vnto the spirits which are in prisō . Answere . This place is not for this purpose , for by the spirit is not meant the soule of Christ , but his godhead which in the ministery of Noe preached repentance to the old world . And I thinke that Peter in this place alludes to another in Genesis 6. 3. where the Lord saith , my spirit shall not alwaies striue vvith man , because hee is but flesh . And if the spirit do signifie the soule , then Christ was quickened in his soule , or by his soule , but neither is true . IOHN HIGINS . We must not alledge , nor take the text lamely . It is thus : for Christ once suffered for sins , the iust for the vniust , that he might bring vs to God , hee vvas mortified in the flesh , but was quickened in the spirite , in which spirite hee vvent and preached vnto the spirites vvhich are in prison . Heere is the suffering of Christ , his death , immortality of soule , with the descension therof , and ( as Ruffinus saith ) what worke it did in hell . And therfore this place is pregnant for the descension . For by the spirite is mēt the soule of Christ , & not his godhead ( as you say . ) For then your texte should be thus : Christ was quickened in the godhead , by which godhead hee went and preached to the spirites which are in prison , which you said in Noe preached to the old world . But this cannot be ; it was after Christes mortification in the flesh , not in the olde world but in that which is nowe . That which is saide in Genesis 6. 3. my spirit shall not alwaies contend vvith man , because he is but flesh , and his daies shall be an hundred & twenty yeares was fiftie generations before Christ , this in Peter was after Christs death ; that was in spirit divine , this was in the soule humane ; that was on earth with men in the flesh ; this was in hel with the spirits of the dead ; Peter therfore in this place alludes not to that in Genesis . Of Christs quickening in the spirite shal be more saide in the next page . WIL. PERKINS . For the first , it cannot be saide , that Christ was quickened by his soule , because it did not ioyne it selfe vnto the body ; but the Godhead ioyned thē both . Neither was he quickened in soule . For the soule died not . It could not die the first death , which belongeth to the body ; & it did not die the second death , which is a total seperation from God. Onely it suffered the sorrowes of the second death , which is the apprehension of the wrath of God , as a man may feele the panges of the first death , & yet not die the first death , but liue . Againe , it is to no end that Christes Soule , should goe to hel to preach . Considering it was never heard of , that one soul should preach to another , especially in hel , where al are condemned , & in conscience cōvicted to their iust damnation ; and where there is no hope of repentance , or redemption . IOHN HIGINS . To say that Christ was quickened by his soule , is to reason vpon no text , and so we leaue it . So was the descension of Christ also . Christ was mortified in the flesh , but he was quickened in the spirite , that is , in soule ; not that it died , but that in anguish it suffered the sorrowes of death which cōpast his body . And therfore he said : my soule is very sad evē to the death . But when that death was past , the sorrow , anguish , & sadnes were ended ; and the ioy , the comforte and solace which his soule immediately after receiued , may very fitlie be named , a reviving or quickening . And of this reviving or quickning al the blessed souls departed haue presently after this life , a ioyful & most happy feeling . There is an end why Christ went & preached in hell , and why Peter wrote that he preached there . We must beleeue the word , though wee knowe not the ende . Considering it was ever hearde of , since Christs time , that the soule of Abraham had a speech with the soule of the rich man in hell , and tolde him his owne , and besides how that his brethrē had Moses and the Prophets , &c. And the borne blind said : It was neuer heard of , that any man opened the eies of one that was borne blinde . But yet the cure was to some end , & so was the descension of Christ also . WILLIAM PERKINS . It wil bee answered that this preaching ( whereof Peter speaketh . 1. Pet. 3. 19. ) is only reall or experimentall , because Christ shewed himselfe there to convince the vnbeliefe of his enemies . But this is flat against reason . For when a man is iustly condemned by God , and therefore sufficiently convicted ; what neede the Iudge himselfe come to the place of execution to convict him ? And it is flat against the text . For the preaching spokē of here ( 1. Pet. 3. 19. ) is that which is performed by men in the ministery of the word , as Peter expoūdeth himselfe elsewhere ( 1. Pet. 4. 6. ) to this purpose also was the Gospell preached to the dead , that they might bee condemned according to men in the flesh ; but that they might line according to God in the spirite . JOHN HIGINS . The preaching of Christ in hell , was real ; that is , in re , indeed : not experimētal , as to proue an experiment , or conclusiō . For al the prophesies must needs be fulfilled , so as the Councel of God decreed , and as the Scriptures reporte . It was then a powerful passage , in his sin-lesse soules , freedome and valour ; for so he went to conquer the devil , and to confound the damned in hel , from whence he returned with triumphant victory . But these matters of faith are not to bee measured by the shallow flattes of reason ? for al thinges vvhatsoever the Lord would , that did be in heaven , and in earth , and in the sea , & in all deepe places . This prerogatiude Iudge might go where he would , and convict whom he list , hee could bee no more exempted from hel , then hee could bee payned thereby , or detained therein . These two texts are not flat of one nature ▪ For there in 1. Pet. 3 ▪ 19. the spirit of Christ went and preached to the spirites in hel : here in 1. Pet. 4. 6. the Gospel is saide to be preached to the deade &c. that is to the Gentiles or ●entilized Iewes , vnto such as Christ ment when hee saide , let the deade bury their dead ▪ WILL. PERKINS . Lastly there is no reason why Christ should rather preach & shew himselfe in hel to them that were disobedient in the daies of Noe ; then to the rest of the damned . And this is the first exposition The second followeth . IOHN HIGINS . If we shal runne from faith to no reason , I wil conferre like reason with your reason thus : there is no reason why Abraham should rather shew himselfe to the rich glutton in hell , then to the rest of the damned ; this is as wise a reasō as that . But all thinges are possible to him that beleeveth . The text is , hee went in spirite , and preached to the spirits which are in prison . And this the faithfull beleeue , because it is Scripture ; and they beleeue the descēsion , because they are Christians . And thus much touching the first exposition . The second followeth . WILLIAM PERKINS . The second vsuall exposition of this clause ( he descended into hell ) is , that Christ descēded into the graue , or was buried . This exposition is agreeable to the truth , yet it is not meete or convenient . For the clause next before ( he was buried ) contained this point , and therfore if the next words following yeelde the same sense , there must bee a vaine and needlesse repetition of one & the same thing twice ; which is not to be allowed in so short a Creede as this . If it be saide , that , these words are an exposition of the former ; the aunswere is , that then they should be more plaine then the former . For when one sentēce expoūdeth another , the latter must alwaies be the plainer . But of these two sentēces : he was buried ; he descended into hel : the first is very plaine & easy , but the latter very obscure and hard . And therefore it can be no exposition thereof , and for this cause this exposition neither is to be receiued . And thus endeth the 2. expositiō IOHN HIGINS . If Christ descended into the graue , it was in his body aliue : for to descend is a liuely action . This cannot stand with the Scriptures , for all the Evangelistes say , he yeelded vp the Ghost , & also they say , he was taken downe & was shrowded & buried in a new sepulcher by Joseph of Arimathea , &c. his body could not descende except it were aliue , and they would not haue buried it , if he had not beene dead . That seconde exposition then is not agreeable to the word : and as you say it is not meete nor convenient , so say I , because it is false . For it makes a vaine and needlesse repetition of one thing twice , &c. Wherefore it is not to be allowed nor liked of . His buriall was sensible , it was done and seene here on earth , his descension was an invisible action of the immortal soule perfourmed in hel , only comprehended by faith , not by sense , nor by reason , and therefore ( as you say ) this seconde exposition is not to bee receiued , as expounding the burial , and in this we somewhat agree . And thus much touching the second exposition , now followeth the third . WILL. PERKINS . Thirdly others there bee who expounde it thus , hee descended into hel , that is , Christ Iesus when he was dying vpon the Crosse felte and suffered the pangs of hel , and the full wrath of God seazing vpon his Ioule . This exposition hath his warrant in Gods word , where hell oftentimes signifieth the sorrowes and paines of hel . As Hanna in her song to the Lorde saith : the Lord killeth and maketh aliue , and he bringeth downe to hell & raiseth vp againe . That is , he maketh men feele woe and misery in their soules even the pangs of hell , and after restoreth them . And David saith : the sorrowes of death compassed me , and the terrours of hel laid hold on me . This is an vsuall exposition received in the Church , & they which expounde this Article thus , giue this reason thereof . The former words , was crucified , dead , and buried , doe containe ( say they ) the outwarde suffrings of Christ . Now because hee suffered not only outwardly in body , but also inwardly in soule ; therefore these words , he descended into hell , doe set forth vnto vs his inward sufferings in soule , whē he felt vpon the crosse the pangs of hel and the ful wrath of God seazing vpon him . This exposition is good and true , & whosoeuer wil , may receiue it ; yet neverthelesse it seemeth not so fitly to agree with the order of the former Articles . For these wordes : was crucified , dead , & buried , must not be vnderstood of any ordinary death , but of a cursed death , in which Christ suffered the full wrath of God , even the pangs of hell , both in soule and body . Seeing then this exposition is contained in the former wordes ; it cannot fitly stande with the order of the shorte Creede , vnlesse there shoulde bee a distinct Article of things repeated before . And thus endeth the 3. exposition . IOHN HIGINS . We must hold that Iesus Christ the sonne of God , dying vpon the crosse , could neither feele not suffer the pangs of hel , nor the ful wrath of God seazing vpon his soule ; because it was neither seperated from the godhead ; nor subiect vnto sin ; and also because that laying downe his life , he vsed these wordes of deliuery : Father into thy handes I cōmende my spirite . By which wee vnderstand , that hee was then seazed and did possesse his owne soule , and yeelded the possession and seazen thereof vnto his father , and neither the devill , nor the pangs of hel had any seazen , holde , interest , or possession therein . This exposition , that Christ after his death descended into hell in soule , hath many warrants in the old testament , of which one is in these words of Hanna : the Lorde mortifieth and quickeneth ; hee causeth to descende into hell and causeth to ascend . And this was a prophecie of the death , descension , resurrection , and ascension of Christ . So the saide Hanna in the 10. verse after prophecied of the kingdome of Christ also thus : Iehovah will iudge the endes of the earth ; and hee will giue fortitude to his king , & he will exalt the horne of his Christ . And David saith : the sorrows of death compassed me , and the land flowdes of vngodlines made me afraide . These were the sorrowes of the first death in the flesh , and not the pangs of hel , which seaze only vpon the wicked , but not on the iust . He was crucified , deade , and buried ▪ these were of his passion , cōcerning the body mortal , and did not ( but in his death ) concerne the soule . For neither could the Iewes hurt it , neither coulde Ioseph bury it : but these , hee descended into hell ; he rose againe from the dead , he ascended into heaven , are actions perfourmed by Christ , the first in his soule , and the other two in his whole humane triumphing nature . The death of his holy ones , or of his mercifull mē , is precious in the sight of God : God then is not wroth with them , neither doth he inflict the pangs of hel vpon them , much lesse vpon his most holy , vpō his most iust one . In these words of S. Peter . Act. 2. 23. 24. hunc interemistis , there is the death , quem Deus suscitavit solutis doloribus Inferni , there is the resurrection from hel and from the sepulcher . These places plainly demonstrate that the Apostle spake of that which Christ suffered and did in his death , buriall , descension , &c. and that his descension was not before his death but after , Ergo Christus non resurrexit ab inferno ante mortem suam : and also Peeter expoundeth it even so in these words : Providens ( David ) locutus est de resurrectione Christi ; quia neque derelicta est anima eius in inferno , &c. Thus much touching the 3. exposition . Now followeth the 4. and last . WILLIAM PERKINS . But let vs come to the fourth exposition . Hee descended into hell , that is , when he was dead and buried , hee was held captiue in the graue , and lay in bōdage vnder death for the space of three daies . This exposition also may bee gathered forth of the scriptures . So Peter saith , God hath raised him vp ( speaking of Christ ) and loosed the sorrowes of death , because it was impossible that hee should be holden of it . Where we may see , that betweene the death & the resurrection of Christ , there is placed a third matter , which is not mentioned in any clause of the Apostles Creede saue in this ; and that is his bondage vnder death , which commeth in betweene his death and his rising againe , and the words themselues doe most fitly beare this sense . As the speech of Iacob sheweth . I wil go down into hel to my son mourning . And this exposition doth also best agree with the order of the Creede . First he was crucified and died ; secondly hee was buried ; thirdly laid in the graue and was therein holden in captivity & bondage vnder death . And these three degrees of Christes humiliation are most fitly correspondent to the 3. degrees of his exaltation . The first degree of his exaltation ; [ he rose again the third day ] answering to the first degree of his humiliation [ he died ] the 2. degree of his exaltation ; [ hee ascended into heaven , ] answering to his going into the graue , or he was buried . And thirdly his sitting at the right hand of God ( which is the highest degree of his exaltation ) answering to the lowest degree of his humiliation , he descended into hell . These two last expositions are commonly receiued , & we may indifferently make choise of either . But the last ( as I take it ) is most agreeable to the order and words of the Creede . Thus endeth the 4. exposition . IOHN HIGINS Christ was buried and descended into hel : but in the graue his body was free from paine , free from bondage , and free from corruption : and his soule in hel was free from torments ; free from bondage , and free from detention . He was captiue to neither of both , though hee would for a time bee contained of both , who in his divine nature cōtaines all , and cannot at all be contained . So we find that Christ was free among the dead ▪ whom God hath raised vp , loosing the sorrowes of hell , because it vvas impossible he should bee holden of it . VVhy was it impossible ? because he is free , & because the gates of hel cānot prevaile against his church , much-lesse against himselfe which is the head thereof . In the graue then & in hel , he would be for 3. daies & 3. nights without corruption and torments ; to declare his mortality , his immortality & his innocēcy . But the body did not descend , it was buried in the sepulcher : the soul descended into hell , it was not buried in the graue . And this descension was after his death and before his resurrection . And this was an Acte of his freedome , the other of freedome in patience , and both were in prophecy and in promise . That which Iacob propheticallie spake of his own descēsion into Aegypt , and of Christs descension into hell well weighed by the state of the Church in Aegypte , and by the speech of his gransire Abraham in blisse , & by the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so full of question as men doe make it . Wherfore the best expositiō agrees best with the order of the Creede thus : first he was crucified by the Iews : secōdly he died when he gaue vp the ghost ; thirdly he was buried by Ioseph of Arymathea &c. fourthly he descēded into hel , that was in spirit , or soule : fiftly the third day he rose againe frō the dead , & sixtly he ascended into heaven &c. but your secondly he was buried , and thirdly laide in the graue , make two burials . Thus haue I briefely delivered , what I thought meete to be said , concerning the descension of Christ into hel . In all which I referre my selfe to the iudgmēt of those who may & can best descerne of these matters , as by the word of God , and her Maiesties Lawes I am bound . Faultes escaped in the printing . P. 3. lin . 10. for is declared reade is also declared P. 8. in the margin , for Jam. 20 reade John 20. P. 18. lin . 9. for curcified read crucified P. 24. lin . vlt. for this page read this next page P. 25. in the margin for Ge● . 27 read Gen. 2. 7. FINIS . Notes, typically marginal, from the original text Notes for div A03325-e120 Pet. Vire● in Symbo● Erasmus 〈◊〉 Colloquij● Ruffinus i● exposit . Symbol . ●rasmus in ●is paraphrase vpō●he Acts of ●he Apo●tles . ca. 2. Ruffinus i● exposit . Symbol . 1. Pet. 3. 1 ▪ Psal . 16. 1● Psal . 30. ● Psal . 30. 4. ●arietas ●ctionis . ●at . 27. 9. ●remie for ●acharie . Mat. 27. 9. Ierem. 36. Iuke . 1. 3. Iam. 20. 31. Mat. 12 , 40. Math. 16. 4. Luk. 23. 43. Acts. 2. 31. Ephes . 4. 9. 10. 1. Pet. 3. 18. 19. Dan. 3. 21. Dan. 14. 30. Ioh. 2. 1. 2. 3. Luk. 23. 43. Luk. 23. 42. 43. Luk. 23. 43. Aug. lib. 11. confess . ca. 13. in fine . Luk ▪ 1. 78. Luk. 23. 42 ▪ 43. Euthymius super hunc locum . Gen. 3. 7. Gen. 3. 7. Athana . lib● de incarn ▪ Chrysost . hom ▪ 2. in Symb. Mat. 12. 40 ▪ ●sal . 16. 10. ●ath . 12. 40 ●ct . 1. 31. Athanas . in ●●mb . ●hersost . 〈◊〉 ●●super ●●mb . ●at●h 12. 〈◊〉 ▪ 40. Matth. 16. 24. Mat. 16. 24. Ezech. 27. 4. 〈◊〉 c●rde ma●is . [ Sunt ●ermini tu● ] Act. 2. 27. Ionas 2. 1. 2. Act. 2. 27. Ezec 27. 4. Ezec. 28. 2. Mat. 12. 40. Psal . 16. 10. Luk. 24. 44. Act. 2. 31. Act. 2. 27. Mat. 27. 52. Rom. 13. 1. 1. Cor. 15. 45. Apoc. 20. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . Act. 2. 41. Rom. 13. 1 ▪ 1. Cor. 15. 45. Genes . 27. Luk. 23. 43. Act. 2. 27. 31. Apoc. 20. 14 Mat. 25. 41 Luk 16. 22. 23. ●er . 24. Act. 2. 29. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue . Act. 2. 30. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . Psal . 16. 10. Fulgen. lib. 3. ad Thrasimund . Act. 2. 30. Psal . 3. 32. 11. Act. 2. 31. Psal . 16. 10. 1. Pet. 3. 18. 19. Gen. 6. 3. 1. Pet. 3. 18. 19. 1. Pet. 3. 18. Genes . 6. 3. 1. Pet. 3. 18. 19. Ruffinus in Symbol . Genes . 6. 3. 1 Pet. 3. 19. 1. Pet. 4. 6. 1. Pet. 3 , 19. 1. Pet. 4. 6. Psal . 18. 5. Mat. 26. 38. Luk. 16. 25. Io. 9. 32. 1. Pet. 3. 19. ●sal . 135. 6. Math. 8. 22. Hee descended into the graue . He descended into hell . Luk. 16. 25. Math. 9. 23. Mat. 27. 50. Mar. 15. 37. Luk. 23. 46. ●o . 19 ▪ 30. vpō the crosse Christ dyinge felt & suffered the pangs of hell & the full wrath of God. 1. Sam. 2. 6. Psal . 88. 5. Luk. 23. 46. 1. Sam. 2. 6. vers . 10. Psal . 18. 5. Psal . 116. 13 Act. 2. 23. 24. Act. 24. Gen. 37. 53. death or the graue . Asal . 88. 6. Act. 2. 24. Variae Lectiones Grae●●● . Syra uer●● . Hieromi●●i translat . Gen. 37. 53 Luk. 16. 25. 
A02567	----	The Passion sermon preached at Paules Crosse, on Good-Friday. Apr. 14. 1609. By I.H. Passion-sermon Hall, Joseph, 1574-1656. 1609 Approx. 86 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A02567 STC 12694A ESTC S120929 99856122 99856122 21644 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02567) Transcribed from: (Early English Books Online ; image set 21644) Images scanned from microfilm: (Early English books, 1475-1640 ; 1104:4b, 595:7) The Passion sermon preached at Paules Crosse, on Good-Friday. Apr. 14. 1609. By I.H. Passion-sermon Hall, Joseph, 1574-1656. 96 p. Printed by W. S[tansby] for Samuell Macham, and are to be sold at his shop in Pauls Church-yard at the Signe of the Bull-head, London : 1609. I.H. = Joseph Hall. Printer's name from STC. A variant of the edition with E. Edgar's name in the imprint (STC 12694). Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Passion -- Sermons. Sermons, English -- 17th century. 2005-11 TCP Assigned for keying and markup 2006-04 SPi Global Keyed and coded from ProQuest page images 2007-04 Ali Jakobson Sampled and proofread 2007-04 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE PASSION SERMON , PREACHED AT PAVLES CROSSE on Good-Friday . Apr. 14. 1609. By I. H. LONDON Printed by W. S. for Samuell Macham , and are to be sold at his Shop in Pauls Church-Yard at the Signe of the Bull-head . ANNO. 1609. TO THE ONELY HONOVR AND GLORIE OF GOD MY DEARE AND BLESSED SAVIOVR ( WHICH HATH DONE AND SVFFERED ALL THESE THINGES FOR MY SOVLE . ) HIS WEAKE AND VNWORTHIE SERVANT HVMBLIE DESIRES TO CONSECRATE HIMSELFE AND HIS POORE LABOVRS : BESEECHING HIM TO ACCEPT AND BLESSE THEM TO THE PVBLIKE GOOD , AND TO THE PRAISE OF HIS OVVNE GLORIOVS NAME . To the Reader . I Desire not to make any Apologie for the Edition of this my Sermon : It is motiue enough , that herein I affect a more publike and more induring good . Spirituall nicenesse , is the next degree to vnfaithfulnesse : This point cannot be too much vrged , eyther by the tongue , or presse . Religion and our soules depend vpon it , yet are our thoughts too much beside it . The Church of Rome , so fixes her selfe ( in her adoration ) vpon the Crosse of Christ , as if shee forgat his glory : Many of vs so conceiue of him glorious , that we neglect the meditation of his Crosse , the way to his glory and ours . If we would proceede aright , wee must passe from his Golgotha , to the mount of Oliues , and from thence to heauen , and there seeke and settle our rest . According to my weake ability , I haue led this way in my speech , beseeching my Readers to follow mee with their hearts , that we may ouertake him which is entred into the true sanctuarie , euen the highest heauens , to appeare now in the sight of God for vs. THE PASSION SERMON . IOHN . 19. VERSE 30. When Iesus therefore had receiued the Vineger , he said ; It is finished : and bowing the head , he gaue vp the ghost . THE bitter and yet victorious Passion of the Sonne of GOD ( right Honourable and beloued Christians ) as it was the strangest thing that euer befell the earth : So , is both of most soueraigne vse , and lookes for the most frequent and carefull meditation . It is one of those thinges , which was once done , that it might be thought of for euer . Euery day therefore must be the Good-friday of a Christian ▪ who , with that great Doctor of the Gentiles , must desire to know nothing but Iesus Christ , and him crucified . There is no branch or circumstance in this wonderful businesse , which yeeldes not infinite matter of discourse . According to the solemnity of this time and place , I haue chosen to commend vnto your Christian attention , our Sauiours Farewell to Nature ( for his reuiuing was aboue it ) in his last word in his last act . His last word , Jt is finished , his last act , Hee gaue vp the ghost : That which hee said , hee did . If there be any theam that may challenge and command our eares and hearts , this is it ; for , beholde ; the sweetest word that euer Christ spake , and the most meritorious act that euer hee did , are met together in this his last breath . In the one yee shall see him triumphing ; yeelding in the other , yet so as hee ouercomes . Imagine therefore , that you saw Christ ●esus , in this day of his passion ( who is euery day here crucified before your eyes ) aduanced vpon the chariot of his Crosse , and now , after a weary conflict , cheerefully ouerlooking the despight and shame of men , the wrath of his Father , the law , sinne , death , hell ; which all lie gasping at his foote : and then you shall conceiue , with what spirite hee saith , Consummatum est , It is finished . What is finished ? Shortly ; All the prophesies , that were of him ; All legall obseruations , that prefigured him ; his own sufferings ; Our saluation . The prophesies are accomplisht , the ceremonies abolisht , his sufferings ended , our saluation wrought : these foure heades shall limit this first part of my speech , onely let them find and leaue you attentiue . Euen this very word is prophesied of ; All things that are written of me haue an end , saith Christ . What end ? this , It is finished : this very end hath his end here . What therefore is finished ? not this prediction only of his last draught , as Augustine , that were too particular . Let our Sauiour himselfe say , All things that are written of mee by the Prophets . It is a sure and conuertible rule ; Nothing was done by Christ , which was not for tolde , nothing was euer foretolde by the Prophets of Christ , which was not done . It would take vp a life to compare the Prophets and Euangelists , the predictions and the history , & largely to discourse how the one foretels , and the other aunsweres ; let it suffice to look at them running . Of all the Euangelists , S. Mathew hath beene most studious , in making these references and correspondences ; with whom , the burden or vndersong of euery euent , is still ( vt impleretur ) That it might bee fulfilled . Thus hath hee noted ( if I haue reckoned them aright ) two and thirty seuerall prophesies concerning Christ , fulfilled in his birth , life , death . ☞ ☜ ☞ ☜ Esay 7.14 . Mat. 1.23 . Zach. 9.9 . Mat. Ibidem . Mich. 5.2 . Mat. 2.6 . Iere. 7.11 . Mat. 21.13 . Esay . 11.1 . Mat. 2.15 . Psalm . 8.2 . Mat. 21.16 . Ier. 31.15 . Mat. 2.18 . Esay . 5.8 . Mat. 21.33 . Iudg. 13.5 . Mat. 2. vlt. Psal . 118.22 . Mat. 21.44 . Esa . 40.3 . Mat. 3.2 . Psal . 110.1 . Mat. 22.44 . Esay 9.1 . Mat. 4.15 . Esay . 8.14 . Mat. 21.44 . Leu. 14.4 . Mat. 8.4 . Psal . 41.9 . Mat. 26.31 . Esay 53.4 . Mat. 8.17 . Esay . 53.10 . Mat. 26.54 . Esay 61.1 . Mat. 11.4 . Zach. 13.7 . Mat. 26.31 . Esay 42.1 . Mat. 12.17 , Lam. 4.20 . Mat. 26.56 . Iona. 1.17 . Mat. 12.40 . Esay . 50.6 . Mat. 26.67 . Esay 6.9 . Mat. 13.14 . Zac. 11.13 . Mat. 27.9 . Psal . 78.2 . Mat. 13.35 . Psal . 22.18 . Mat. 27.35 . Es . 35.5.6 . Mat. 15.30 . Psal . 22.2 . Mat. 27.46 . Es . 62.11 . Mat. 21.5 . Psal . 69.22 . Mat. 27.48 . To which Saint Iohn adds many more . Our speech must be directed to his Passion ; omitting the rest , let vs insist in those . He must bee apprehended : it was fore-prophesied ; The Annointed of the Lord was taken in their nets , sayeth Ieremie : but how ? he must be sold : for what ? thirty siluer peeces , and what must those doe ? buy a fielde , all foretolde ; And they tooke thirty siluer peeces , the price of him that was valued , and gaue them for the Potters field , saith Zacharie ( miswritten Ieremy , by one letter mistaken in the abbreuiation , by whom ? that childe of perdition , that the Scripture might bee fulfilled . Which was hee ? It is foretold ; He that eateth bread with mee , saith the Psalmist . And what shall his Disciples doe ? Runne away , so saith the prophesie : I will smite the shepheard , and the sheepe shall bee scattered , saith Zacharie . What shall be done to him ? hee must be scourged and spit vpon : behold , not those filthy excrements could haue light vpon his sacred face , without a prophesie ; I hid not my face from shame and spitting , saith Esay . what shall be the issue ? In short , hee shall bee led to death : it is the prophesie , the Messias shall be slaine , saith Daniel : what death ? hee must bee lift vp ▪ Like as Moses lift vp the Serpent in the wildenesse , so shall the sonne of man be lift vp . Chrysostome saith well , that some actions are parables ; so may I say , some actions are prophesies , such are all types of Christ , and this with the formost . Lift vp , whither ? to the Crosse , it is the prophesie , hanging vpon a tree , saith Moses , how lift vp ? nayled to it , so is the prophesie , foderunt manus , they haue pierced my hands and my feet , sayth the Psalmist : with what company ? two theeues , with the wicked was hee numbred , sayth Esay : where ? without the gates saith the prophesie : what becomes of his garments ? they cannot so much as cast the dice for his coate , but it is prophesied , They diuided my garments , and on my vestures cast lots , saith the Psalmist : hee must die then on the Crosse , but how ? voluntarily . Not a bone of him shall be broken : what hinders it ? loe , there he hangs , as it were neglected , and at mercy , yet all the raging Iewes , no , all the Diuels in hell cannot stirre one bone in his blessed body : It was prophesied in the Easter-Lambe , and it must be fulfilled in him , that is the true Passeouer , in spight of fiendes and men : how then ? he must be thrust in the side : behold not the very speare could touch his pretious side being dead , but it must bee guided by a prophesie ; They shall see him whome they haue thrust thorough , saith Zacharie : what shall he say the while ? not his very words but are forespoken : his complaint , Eli Eli lamma sabactani , as the Chalde , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrew , Psalme 22.2 . his resignation : In manus tuas , Into thy bandes I commend my spirit , Psalme 31.5 . His request , Father forgiue them : Hee prayed for the transgressors , sayth Esay . And now when he saw al these prophesies were fulfilled , knowing that one remained , he said , I thirst , Domine , quid sitis ? saith one , O LORD , what thirstest thou for ? A strange hearing , that a man , yea that GOD and MAN dying should complaine of thirst . Could he endure the scorching flames of the wrath of his Father , the curse of our sins , those tortures of body , those horrours of soule , & doth he shrinke at his thirst ? no , no : he could haue borne his drought , he could not beare the Scripture not fulfilled . It was not necessity of nature , but the necessity of his Fathers decree , that drew forth this word , I thirst . They offered it before , hee refused it : whether it were an ordinarie potion for the condemned to hastē death ( as in the story of M. Anthonie ) which is the most receiued construction , or whether it were that Iewish potion , whereof the Rabbines speake ; whose tradition was , that the malefactor to bee executed , should after some good counsell from two of their Teachers , be taught to say ; Let my death bee to the remission of all my sinnes ; and then , that hee should haue giuen him a boule of mixt wine , with a graine of Frankincense , to bereaue him both of reason and paine . I durst be confident in this latter ; the rather for that Saint Marke calls this draught , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Myrrhe wine , mingled ( as is like ) with other ingredients . And Montanus agrees with me in the end , ad stuporē & mentis alienationem ; A fashion which Galatine obserues out of the Sannedrim , to bee grounded vpon Prouerbs , 31.6 . Giue strong drinke to him that is readie to perish , I leaue it modestly in the middest ; let the learneder iudge ▪ whatsoeuer it were , hee would not die till hee had complained of thirst , and in his thirst tasted it : Neither would hee haue thirsted for , or tasted any but this bitter draught ; that the Scripture might bee fulfilled ; They gaue me vineger to drinke : And loe , now Consūmatum est ; all is finished . If there bee any Iew amongst you , that like one of Iohns vnseasonable Disciples , shall aske , Art thou hee , or shall wee looke for another ? Hee hath his aunswere ; yee men of Israel , why stand you gazing and gaping for another Messias ? In this alone , all the Prophesies are finished ; and of him alone , all was prophesied , that was finished . Paules old rule holdes still . To the Jewes a stumbling blocke ; and that more auncient Curse of Dauid , Let their table bee made a snare ; And Steuens two brands sticks still in the flesh of these wretched men : One in their necke , stiffe-necked , the other in their heart ; vncircumcised ; the one , Obstinacie , the other Vnbeliefe : stiffe neckes indeede , that will not stoope and relent with the yoke of sixeteen hundred yeares iudgement and seruility ; vncircumcised hearts , the fi●me of whose vnbeliefe , would not be cut off with so infinit conuictions . Oh mad & miserable nation : let them shew vs one prophesie that is not fulfilled , let them shew vs one other in whome all the prophesies can be fulfilled , and wee will mixe pitty with our hate : If they cannot , and yet resist ; their doome is past ; Those mine enemies , that would not haue me to raigne ouer them , bring them hither , & slay them before me . So let thine enemies perish , O Lord. But what goe I so farre ? euen amongst vs ( to our shame ) this riotous age hath bred a monstrous generation ( I pray God I be not now in some of your bosoms , that heare me this day ) compounded , much like to the Turkish Religion , of one part ▪ Christian ; another , lew ; a third , worldling , a fourth , Atheist : a Christians face ; a Iewes heart , a worldlings life ; and therefore Atheous in the whole ; that acknowledge a God , and know him not ; that professe a Christ , but doubt of him ; yea , belieue him not : The foole hath said in his heart , there is no Christ . What shall I say of these men ? they are worse then Deuils : that yeelding euill spirite , could say , Iesus I know : and these miscreants are still in the old tune of that tempting Deuil ; Si tu es filius Dei , if thou be the Christ : Oh God that after so cleare a Gospell , so many miraculous confirmations , so many thousand martyrdomes , so many glorious victories of truth , so many open confessions of Angels , men , diuels , friendes , enemies ; such conspirations of heauen and earth , such vniuersall contestations of all ages and people ; there should bee left any sparke of this damnable infidelitie in the false harts of men . Behold then , yee despisers , & wonder , and vanish away : whome haue all the Prophets fore-told ? or what haue the prophesies of so many hundreds , yea thousands of yeeres foresaid , that is not with this word finished ? who could foretell these thinges , but the spirite of God ? who could accomplish them , but the Sonne of God ? Hee spake by the mouth of his holy Prophets , saith Zacharie : hee hath spoken , and he hath done ; one true God in both : none other spirit could foresay these things should be done , none other power could doe these things , thus fore shewed this word therefore , can fit none but the mouth of God our Sauiour , It is finished . Wee know whome wee haue beleeued ; Thou art the Christ the Sonne of the liuing GOD. Let him that loues not the Lord Iesus , bee accursed to the death . Thus the prophesies are finished : Of the legall obseruations , with more breuity . Christ is the end of the Law : what law ? Ceremoniall , Morall . Of the Morall , it was kept perfectly by himselfe , satisfied fully for vs : Of the Ceremoniall , it was referred to him , obserued of him , fulfilled in him , abolisht by him . There were nothing more easie , then to shew you how all those Iewish Ceremonies lookt at Christ , how Circumcision , Passeouer , the Tabernacle , both outer and inner , the Temple , the Lauer , both the Altars , the tables of Shew-bread , the Candlestickes , the Vaile , the Holy of holies , the Arke , the Propitiatory , the potte of Manna , Aarons rod , the high Priest , his order and line , his habites , his inaugurations , his washings , annointings , sprincklings , offerings , the sacrifices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what euer Iewish rite ; had their vertue from Christ , relation to him , and their end in him . This was then their last gaspe ; for , now straight they dyed with Christ , now the vayle of the Temple rent : As Austen well notes out of Mathewes order ; It tore then , when Christs last breath passed : That conceit of Theophilact is witty ; that as the Iewes were wont to rend their garments , when they heard blasphemie : so the Temple not enduring these execrable blasphemies against the Sonne of God , tore his vaile in peeces . But that is not all , the vaile rent , is the obligation of the rituall law cancelled ; the way into the heauenly Sanctuarie opened ; the shadow giuing roome to the substance : in a word , it dooth that which Christ saith ; Consummatum est . Euen now then the law of ceremonies died : It had along & solemne buriall , as Augustine sayeth well , perhaps figured in Moses , who died not lingringly , but was thirtie dayes mourned for : what meanes the Church of Rome to dig them vp , now rotten in their graues ? & that , not as if they had been buried , but sown , with a plenteous increase ; yea , with the inuerted vsurie of too many of you Citizens ; ten for one . It is a graue and deep censure of that resolute Hierome ; Ego è contrario loquar . &c. I say , saith he , and in spite of all the world dare maintaine , that now the Iewish ceremonies are pernitious and deadly , and whosoeuer shall obserue them , whether he be Iew or Gentile , in barathrum Diaboli deuolutum ; shal frie in hell for it . Still Altars ? Still Priestes ? sacrifices still ? still washings ? still vnctions ? sprinkling , shauing , purifying ? still all , and more then all ? Let them heare but Augustines censure , Quisquis nunc &c. Whosoeuer shall now vse them , as it were , raking them vp out of their dust ; he shal not be Pius deductor corporis , sed impius sepulturae violator ; an impious and sacrilegious wretch , that ran sackes the quiet tombes of the dead . I say not that all Ceremonies are dead ; but the Law of Ceremonies , and of Iewish . It is a sound distinction of them , that profound Peter Martyr hath in his Epistle , to that worthy Martyr , Father , Bishop Hooper : Some are typicall , fore-signifying Christ to come : some , of order and decencie . Those are abrogated , not these : the Iewes had a fashion of prophesying in the Churches ; so the Christians from them , as Ambrose : the Iewes had an eminent pulpit of wood ; so wee : they gaue names at their Circumcision ; so wee at Baptisme : they sung Psalmes melodiously in Churches , so doe wee , they paide and receiued tithes , so do we , they wrapt their dead in linnen , with odors ; so we ; the Iewes had sureties at their admission into the church ; so we : these Instances might be infinite : the Spouse of Christ cannot be without her laces , and chaines , and borders . Christ came not to dissolue order . But thou Lorde , how long ? how long shall thy poore Church find her ornamentes , her sorrows ? and see the deare sonnes of her wombe , bleeding about these apples of strife , let me so name them not for their value ( euē small things , when they are commaunded , looke for no small respect ) but for their euent : the enemy is at the gates of our Syracuse ; how long will wee suffer our selues , taken vp with angles and circles in the dust : yee men brethren , & fathers , helpe ; for Gods sake put to your hands , to the quenching of this common flame ▪ the one side by humility & obedience ; the other , by compassion ; both by prayers and teares : who am I , that I should reuiue to you the sweete spirit of that diuine Augustine , who when he heard and saw the bitter contentions betwixt two graue & famous Diuines , Jerome and Ruffine ; Heu mihi , saith he , qui vos ali cubi simul inuenire non possum , Alas that I should neuer find you two together , how I would fall at your feete , how I would embrace them and weepe vpon them , and beseech you , eyther of you for other , and each for himselfe , both of you for the Church of God , but especially , for the weake , for whome Christ died , who not without their owne great danger , see you two fighting in this Theater of the world . Yet let me do what he said hee would doe ; begge for peace , as for life : by your filiall piety to the Church of GOD , whose ruines follow vpon our diuisions ; by your loue of Gods truth ; by the graces of that one blessed Spirite , whereby we are all enformed and quickened , by the pretious bloud of that sonne of God , which this day , and this howre , was shed for our redemption , bee enclined to peace & loue , & though our brains bee different , yet let our hearts bee one . It was , as I heard , the dying speech of our late reuerend , worthy and gracious Diocesan ; Modo me moriente viuat ac floreat Ecclesia ; Oh , yet if , when I am dead , the Church may liue and flourish . What a spirit was here ? what a speech ? how worthy neuer to die ? how worthy of a soule so neere to his heauen ? how worthie of so happie a succession ? Yee whome God hath made inheritors of this blessed care , who do no lesse long for the prosperity of Siō , liue you to effect , what he did but liue to wish ; all peace with our selues , and warre with none but Rome and Hell. And if there bee any weyward Seperatist , whose soule professeth to hate peace ; I feare to tell him Pauls message , yet I must : Would to God those were cut off that trouble you . How cut off ? As good Theodosius saide to Demophilus , a contentious Prelate ; Si tu pacem fugis , &c. If thou flie peace , I will make thee flie the Church . Alas , they doe flie it : that which should be their punishment , they make their contentment , how are they worthy of pitty ? As Optatus of his Donatists ; they are Brethren , might be companions , and will not . Oh wilfull men ; whither do they runne ? from one Christ to another ? Is Christ diuided ? wee haue him , thanks be to our good God , and we heare him dayly ; and whither shall wee goe from thee ? thou hast the wordes of eternall life . Thus the Ceremonies are finished , : now heare the end of his sufferings , with like patience and deuotion : his death is here included ; it was so neare , that he spake of it as done ; and when it was done , all was done . How easie is it to lose our selues in this discourse : how hard , not to be ouerwhelmed with matter of wonder ; and to find eyther beginning or end : his sufferings found an end , our thoughts cannot . Lo , with this word , hee is happily waded out of those deepes of sorrowes , whereof our conceites can finde no bottome : yet let vs with Peter , gird our coat , and cast our selues a little into this sea . All his life was but a perpetuall Passion : In that hee became man , hee suffered more then wee can doe , eyther while wee are men , or when we cease to be men ; hee humbled , yea , he emptied himselfe . Wee , when wee cease to bee here , are cloathed vpon . 2. Cor. 5. Wee both winne by our being , and gaine by our losse ; hee lost , by taking our more or lesse to himselfe , that is , manhood . For , though euer as God , J and my Father are one : yet as man , My Father is greater then I. That man should bee turned into a beast , into a worme , into dust , into nothing ; is not so great a disparagement , as that GOD should become man : and yet it is not finished ; it is but begunne . But what man ? If , as the absolute Monarch of the worlde , hee had commaunded the vassalage of all Emperours and Princes , and had trod on nothing but Crowns and Scepters , and the necks of Kinges , and bidden all the Potentates of the earth to attend his traine ; this had carried some port with it ; sutable to the heroicall Maiesty of Gods Sonne . No such matter , here is neither Forme nor Beautie ; vnlesse perhappes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the forme of a seruant : you haue made me to serue , with your sinnes . Behold , he is a man to God ; a seruant to man ; and , be it spoken with holy reuerence , a drudge to his seruantes . Hee is despised and reiected of men ; yea ( as himselfe , of himselfe ) a worme , and no man , the shame of men , and contempt of the people . Who is the King of glory ? the Lord of hoastes , he is the King of glory . Set these two together ; the King of glory ; the shame of men : the more honour , the more abasement . Looke backe to his Cradle , there you find him re●ected of the Bethlemites ; borne and laid , alas , how homely , how vnworthily ; sought for by Herod , exiled to Aegypt , obscurely brought vppe in the Cottage of a poore Foster-Father , transported and tempted by Sathan , derided of his kindred , blasphemously traduced by the Iewes , pinched with hunger , restlesse , harbourlesse , sorrowfull , persecuted by the Elders , and Pharisies , solde by his owne seruant , apprehended , arraigned , scourged , condemned , and yet it is not finished . Let vs , with that Disciple , follow him a far off ; and passing ouer all his contemptuous vsage in the way , see him brought to his Crosse . Still the further wee looke , the more wonder : euery thing addes to this ignominie of suffering , & triumph of ouercomming : where was it ? not in a corner , as Paul saith to Festus , but in Ierusalem , the eye , the heart of the world . Obscurity abateth shame : publique notice heightens it : Before all Israel and before this Sunne , saith GOD to Dauid , when he would throughly shame him : In Ierusalem , which he had honoured with his presence ; taught with his preachings , astonisht with his miracles , bewailed with his teares ; O Ierusalem , Ierusalem , how oft would I , and thou wouldest not : O yet , if in this thy day . Cruelty and vnkindnesse , after good desert , afflict so much more , as our merite hath beene greater . Where abouts ? without the gates : in Caluary , among the stinking bones of execrable Malefactors . Before , the glory of the place , bred shame , now the vilenesse of it . When ? but in the Passeouer ; a time of greatest frequence , and concourse of all Iewes and Proselites : An holy time , when they should receiue the figure , they reiect the substance : when they should kill and eate the Sacramentall Lambe , in faith , in thankefulnesse , they kill the Lambe of GOD , our true Passeouer , in cruelty and contempt . With whome ? The quality of our company , either increases or lessens shame . In the midst of thieues ( saith one ) as the Prince of thieues : there was no guile in his mouth , much lesse in his handes : yet beholde hee that thought it no robbery to be equal with God , is made equall to robbers and murderers ; yea superiour in euil . What suffered hee ? As all liues are not alike pleasant , so all deathes are not equally fearefull ▪ there is not more difference betwixt some life and death , then betwixt one death and another . See the Apostles gradation ? Hee was made obedient to the death , euen the death of the Crosse . The Crosse , a lingring , tormenting , ignominious death . The Iewes had foure kinds of death for malefactors ; the towell , the sword , fire , stones ; each of these aboue other in extremity . Strangling with the towel , they accounted easiest ▪ the sword worse then the towell ; the fire worse then the sword : stoning worse then the fire , but this Romaine death was worst of all . Cursed is euery one that hangeth on Tree . Yet ( as Ierome well ) hee is not therefore accursed , because hee hangeth ; but therefore he hangeth , because he is accursed . Hee was made ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a Curse for vs. The curse was more then the shame : yet the shame is vnspeakable ; and yet not more then the paine . Yet all that die the same death , are not equally miserable : the very thieues fared better in their death then he . I heare of no irrision , no inscription , no taunts , no insultation on them : they had nothing but paine to incounter , he paine and scorne . An ingenuous and Noble nature , can worse brooke this then the other ; any thing rather then disdainfulnesse and derision : especially , from a base enemy . I remember , that learned Father beginnes Israels affliction , with Ismaels persecuting laughter . The Iewes , the Souldiers , yea , the very Thieues flouted him , and triumpht ouer his miserie ; his bloud cannot satisfie them , without his reproach . Which of his senses now was not a window to let in sorrow ? his eyes saw the teares of his Mother , and friends , the vnthankfull demeanure of Mankinde , the cruell despight of his enemies , his eares heard the reuilings and blasphemies of the multitude ; and ( whether the place were noysome to his sent ) his touch felt the nayles , his tast the gall . Looke vp O all ye beholders , looke vpon this pretious body , and see what part ye can find free ? that head which is adored and trembled at by the Angelicall spirits , is all raked and harrowed with thorns : that face , of whome is said ; Thou art fairer then the children of men , is all besmeared with the filthy spet●le of the Iewes , and furrowed with his teares ; those eyes , clearer then the Sunne , are darkened with the shadow of death ; those eares that heare the heauenly consorts of Angels , now are filled with the cursed speakings & scoffes of wretched men : those lips that spake as neuer man spake , that commaund the spirits both of light and darkenesse , are scornfully wet with vinegar and gall : those feet that trample on all the powers of hell ( his enemies are made his footstoole ) are now nayled to the footstoole of the Crosse : those hands that freelie sway the scepter of the heauens , now carry the reede of reproach , & are nayled to the tree of reproch : that whole body , which was conceiued by the holy Ghost , was all scourged , wounded , mangled : This is the outside of his sufferings . Was his heart free ? Oh no , the inner part or soule of this paine , which was vnseene , is as farre beyond these outward and sensible , as the soule is beyond the body ; Gods wrath beyond the malice of men : these were but loue-tricks to what his soule endured . O all yee that passe by the way , behold and see , if there bee any sorrow like to my sorrow : Alas , Lord , what can we see of thy sorrows ? we cannot conceiue so much as the hainousnes and desert of one of those sinnes , which thou barest : wee can no more see thy paine , then we could vndergoe it ; onely this wee see , that what the infinite sins , of almost infinite men , committed against an infinite Maiesty , deserued in infinite continuance ; all this thou in the short time of thy passion hast sustained . We may behold and see ; but all the glorious spirites in Heauen , cannot looke into the depth of this suffering . Doe but looke yet a little into the passions of this his Passion : for , by the maner of his sufferings , we shall best see , what he suffered . Wise and resolute men do not complaine of a little ; holy Martyrs haue beene racked , and would not bee loosed ; what shall we say , if the author of their strength , God & man , bewray passions ? what would not haue ouerwhelmed men , would not haue made him shrinke ; and what made him complaine , could neuer haue beene sustained by men ▪ VVhat shall we then thinke , if he were affrighted with terrors , perplexed with sorrowes , and distracted with both these ? And lo , he was all these : for , first , here was an amazed feare ; for millions of men to dispaire , was not so much as for him to feare : and yet it was no sleight feare : he beganne ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be astonished with terrour . Which in the dayes of his flesh , offered vp prayers and supplications , with strong cries and teares , to him that was able to helpe him , and was heard in that hee feared . Neuer man was so afraide of the torments of hell , as Christ ( standing in our roome ) of his fathers wrath . Feare is still sutable to apprehension . Neuer man could so perfectly apprehend this cause of feare ; hee felt the chastisements of our peace , yea , the curse of our sins ; and therefore might well say with Dauid ; I suffer thy terrours with a troubled mind ; yea , with Iob , The arrows of God are in mee , and the terrors of God fight against mee . VVith feare , there was a deiecting sorow ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) My soule is on all sides heauy to the death : his strong cries ; his many teares are witnesses of this Passion : hee had formerly shed teares of pity , and teares of loue , but now of anguish : he had before sent foorth cries of mercy ; neuer of complaint til now : when the Son of God weeps and cries , what shall we say or thinke ? yet further , betwixt both these and his loue , what a conflict was there ? It is not amisse distinguished , that he was alwayes in Agone ; but now in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a strugling passion of mixed griefe . Behold , this field was not without sweate and bloud ; yea a sweate of bloud . Oh what man or Angell can conceiue the taking of that heart , that without all outward violence , meerely , out of the extremity of his owne Passion , bled ( thorough the flesh and skinne ) not some faint dew , but solid droppes of bloud ? No thornes , no nailes , fetcht bloud from him , with so much paine as his own thoughts : he saw the fierce wrath of his Father , and therefore feared : he saw the heauy burden of our sinnes to bee vndertaken ; and thereupon , besides feare , iustly grieued ; hee saw the necessity of our eternall damnation , if hee suffered not : if he did suffer , of our redemption , and therefore his loue incountered both griefe and feare . In it selfe , hee would not drinke of that cuppe : in respect of our good , and his decree , he would and did ; and while he thus striueth , hee sweates and bleedes . There was neuer such a combat , neuer such a bloudshed , and yet it is not finished ; I dare not say with some Schoole-men , that the sorrow of his Passion , was not so great as the sorrow of his compassion : yet that was surely exceeding great . To see the vngratious carelesnesse of mankind , the slender fruit of his sufferings , the sorrowes of his mother , Disciples , friends ; to foresee from the watch-tower of his Crosse , the future temptations of his children , desolations of his Church ; all these must needs strike deepe into a tender heart . These hee still sees and pitties , but without passion ; then he suffered in seeing them . Can we yet say any more ? Loe , al these sufferings are aggrauated by his fulnes of knowledge , and want of comfort ▪ for , he did not shut his eyes , as one saith , when he drunke this cuppe : he saw how dreggish , and knew how bitter it was . Sodaine euils afflict , if not lesse , shorter . He foresaw , and foresaid euery particular he should suffer : so long as he foresaw , he suffered : the expectation of euill , is not lesse then the sense : to looke long for good , is a punishment ; but for euill is a torment . No passion works vpon an vnknown obiect : as no loue , so no feare is of what we know not . Hence men feare not hell , because they foresee it not : if we could see that pit opē before we come at it , it would make vs tremble at our sins , and our knees to knocke together , as Baltazars , and perhaps , without faith , to run mad at the horror of iudgement . He saw the burden of all particular sinnes to be laid vpon him ; euery dramme of his fathers wrath , was measured out to him , ere he toucht this potion ; this cup was full , and hee knew that it must bee wringd , not a drop left : it must bee finished . Oh yet , if as he foresaw all his sorrows , so he could haue seene some mixture of refreshing . But I found none to comfort me , no , none to pitie me . And yet it is a poore comfort that arises from pitty . Euen so , O Lord , thou treadest this wine-presse alone , none to accompany , none to assist thee . I remember , Ruffinus in his Ecclesiasticall storie reports , that one Theodorus a Martyr , tolde him , that when he was hanging ten howres vpon the racke for religion , vnder Iulians persecution , his ioyntes distended and distorted , his body exquisitely tortured with change of Executioners ; so as neuer age ( sayth hee ) could remember the like : hee felt no paine at all , but continued indeede , all the while in the sight of all men , singing and smiling ▪ for there stood a comely young man by him on his libbet ( an Angell rather , in forme of a man ) which with a clean towell , still wipt off his sweat , and powred coole water vpon his racked limbs ▪ wherewith he was so refreshed , that it grieued him to bee let downe . Euen the greatest torments are easie , when they haue answerable comforts : but a wounded and comfortlesse spirit , who can beare ? If yet but the same Messenger of GOD , might haue attended his Crosse , that appeared in his agony ; and might haue giuen ease to their Lord , as hee did to his seruant . And yet , what can the Angels helpe , where God will smite ? Against the violence of men , against the fury of Sathan , they haue preuailed in the Cause of GOD , for men : they dare not , they cannot comfort , where God will afflict . VVhen our Sauiour had bin wrestling with Sathan in the end of his Lent , then they appeared to him , and serued ; but now , while about the same time ; he is wrestling with the wrath of his Father for vs , not an Angell dare bee seene , to looke out of the windowes of heauen to relieue him ; for men , much lesse could they , if they would ; but what did they ? Miserable comforters are yee all : the Souldiers , they stript him , scorned him with his purple , crowne , reede , spat on him , smote him ; the passengers , they reui●ed him , and insulting , wagging their heads and hands at him ; Hey , thou that destroyest the Temple , come downe , &c The Elders and Scribes ; alas , they haue bought his bloud , suborned witnesses , incensed Pilate preferred Barabbas , vndertooke the guilte of his death , cryed out , Crucifie , crucifie : Ho , thou that sauedst others . His Disciples , alas : they forsooke him , one of them forsweares him ; another runs away naked , rather then hee will stay and confesse him . His mother and other friendes : they looke on indeed , and sorrow with him ; but to his discomfort . Where the griefe is extreame , and respectes neere , partnership doth but increase sorrow . Paul chides this loue : what doe you weeping and breaking my heart ? The teares of those we loue , doe eyther slacken out hearts , or wound them . Who then shall comfort him ? himselfe ? Sometimes our owne thoughts find a way to succour vs , vnknowne to others : no , not himselfe . Doubtles ( as Aquinas ) the influence of the higher part of the soule , was restrained from the aid of the inferiour : My soule is filled with euils . Psalm . 87.4 . Who then ? his Father ? here , here ; was his hope : If the Lord had not holpen me , my soule had almost dwelt in silence : I and my Father are one . But now ( alas , ) he , euen he , deliuers him into the hands of his enemies ; when he hath done , turnes his backe vpon him as a stranger ; yea ; he woundeth him as an enemy . The Lord would breake him . Esay , 53. 10. Yet any thing is light to the Soule , whiles the comfortes of God sustaine it : who can dismay , where God will relieue ? But here , My God , my God , why hast thou forsaken mee ? VVhat a word was here , to come from the mouth of the Sonne of GOD ? My Disciples are men , weake and fearefull ; No maruell , if they forsake mee . The Iewes are themselues , cruell and obstinate . Men are men , gracelesse , and vnthankefull . Diuels are according to their nature , spightfull and malitious . All these doe but their kind ; and let them doe it : but thou , O Father , thou that hast said ; This is my welbeloued sonne , in whome I am well pleased : thou of whome I haue said , It is my father that glorifies mee , what ? forsaken me ? Not onely brought me to this shame , smitten me , vnregarded me ; but , as it were , forgotten , yea , forsaken me ? What , euen me , my Father ? How many of thy constant seruants haue suffered heauie things : yet in the multitudes of the sorrowes of their hearts , thy presence and comforts haue refreshed their souls . Hast thou relieued them , and doest thou forsake me ? mee , thine onely , deare , naturall , eternall sonne . O yee heauens and earth , how could you stand , whiles the Maker of you thus complained . Yee stoode ; but partaking after a sort of his Passion : the earth trembled and shooke , her rockes tore , her graues opened , the heauens withdrew their light , as not daring to behold this sad and fearefull spectacle . Oh deare Christians , how should these earthen and rocky hearts of ours shake , and rend in peeces at this Meditation ? how should our faces be couered with darkenesse , and our ioy be turned into heauinesse ? All these voyces and teares , and sweats , & pangs are for vs , yea , from vs. Shall the Sonne of God thus smart for our sinnes , yea with our sinnes and shall not we grieue for our owne ? shall hee weepe to vs in this Market place , and shall not we mourne ? Nay , shall ●e sweat and bleed for vs , and shall not we weepe for our selues ? Shall he thus lamentably shrieke out , vnder his Fathers wrath , and shall not wee tremble ? Shall the heauens and earth suffer with him , and we suffer nothing ? I call you not to a weake & idle pitty of our glorious Sauiour : to what purpose ? His iniurie was our glory . No , no ; Yee daughters of Ierusalem , weepe not for me ; but weepe for your selues : for our sins , that haue done this ; not for his sorrow that suffered it : not for his pangs , that were ; but for our own , that should haue been , and ( if wee repent not ) shall be . Oh how grieuous , how deadly are our sinnes , that cost the sonne of God ( besides blood ) so much torment ? how farre are our soules gone , that could not be ransomed with any easier price ? that that tooke so much of this infinite Redeemer of men , God and man , how can it chuse but swallow vp and confound thy soule , which is but finite and sinfull ? If thy soule had been in his soules stead , what had become of it ? it shall be , if his were not in steade of thine . This weight that lies thus heauy on the Son of God , and wrung from him these teares , sweat , bloud , and these vnconceiueable grones of his afflicted spirit , how should it chuse but presse downe thy soule to the bottome of hell ? & so it will doe , if he haue not suffered it for thee , thou must and shalt suffer it for thy selfe . Goe now thou lewde man , and make thy selfe merry with thy sins ; laugh at the vncleanenesses , or bloodinesse of thy youth : thou little knowest the price of a sinne : thy soule shall do , thy Sauiour did , when he cryed out , to the amazement of Angels , & horror of men ; My God , my God , why hast thou forsaken me ? But now no more of this ; It is finished : the greater conflict , the more happy victory . Well doth he find and feele of his Father , what his type said before , He will not chide alwayes , nor keepe his anger for euer . It is fearefull ; but in him , short : eternal to sinners ; short to his Sonne , in whome the Godhead dwelt bodily . Behold ; this storme , wherewith all the powers of the world were shaken , is now ouer . The Elders , Pharisies , Iudas , the soldiers , Priests , witnesses , Iudges , thieues , Executioners , diuels , haue all tired them selues in vaine , with their owne malice ; and he triumphs ouer them all , vpon the throne of his Crosse : his enemies are vanquisht , his father satisfied , his soule with this word at rest and glory ; It is finished . Now there is no more betraying , agonies , araignements , scourgings , scoffing , crucifying , conflicts , terrors ; all is finished . Alas beloued , and will we not yet let the sonne of God be at rest ? do we now againe goe about to fetch him out of his glory , to scorne and crucifie him ? I feare to say it : Gods spirit dare and doth ; They crucifie againe to themselues the Sonne of God , and make a mocke of him . To themselues , not in himselfe : that they cannot , it is no thanke to them ; they would doe it . See and consider , the notoriously-sinfull conuersations of those , that should be Christians , offer violence vnto our glorified Sauiour , they stretch their hands to heauen , and pull him downe from his throne , to his Crosse : they teare him with thornes , pearce him with nayles , load him with reproches . Thou hatest the Iewes , spittest at the name of Iudas , railest on Pilate , condemnest the cruel butchers of Christ ; yet , thou canst blaspheme , and sweare him quite ouer , curse , swagger , lie , oppresse , boile with lust , scoffe , riot , and liuest like a debauched man ; yea , like an humaine Beast ; yea , like an vncleane Diuell . Cry Hosanna as long as thou wilt ; thou art a Pilate , a Iew , a Iudas , an Executioner of the Lord of life ; and so much greater shall thy iudgement be , by how much thy light and his glory , is more . Oh , beloued , is it not enough that he died once for vs ? VVere those paines so light , that wee should euery day redouble them ? Is this the entertainment that so gracious a Sauiour hath deserued of vs by dying ? Is this the recompence of that infinite loue of his , that thou shouldest thus cruelly vexe and wound him with thy sinnes ? Euery of our sinnes is a thorne ; and nayle , and speare to him : while thou pourest down thy drunken carowses , thou giuest thy Sauiour a potion of gall ; while thou despisest his poore seruants , thou spittest on his face , while thou puttest on thy proud dresses , and liftest vp thy vaine heart with high conceites , thou s●ttest a Crowne of thornes on his heade : while thou wringest and oppressest his poore children , thou whippest him , and drawest bloud of his hands & feet . Thou hypocrite , how darest thou offer to receiue the Sacrament of GOD , with that hand , which is thus imbrued with the bloud of him whome thou receiuest ? In euery Ordinary , thy prophane tong walkes , in the disgrace of the religious and conscionable . Thou makest no scruple of thine owne sins , and scornest those that doe : Not to be wicked , is crime enough : heare him that saith , Saul , Saul why persecutest thou me ? Saul strikes at Damascus : Christ suffers in heauen . Thou strikest ; Christ Iesus smarteth , and will reuenge . These are the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) afterings of Christs sufferings : in himselfe it is finished ; in his members it is not , till the world be finished . We must toile , & grone , and bleed ; that we may raigne ; if he had not done so , Jt had not beene finished . This is our warfare ; this is the region of our sorow and death . Now are we set vpon the sandie pauement of our Theater , and are matched with all sortes of euills ; euill men , euill spirits , euill accidents ; and ( which are worst ) our owne euill heartes ; tentations , crosses , persecutions , siknesses , wants , infamies , death ; all these must in our courses , be incountered by the law of our profession . What should we doe but striue & suffer , as our Generall hath done ; that we may raigne as he doth , and once triumph in our Consummatum est ? God and his Angells sit vpon the Scaffolds of heauen , and behold vs : our Crowne is ready ; our day of deliuerance shall come ; yea , our redemption is neare : when all teares shall be wipt from our eyes ; and we that haue sowne in teares , shall reape in ioy . In the mean time , let vs possesse our soules , not in patience onely , but in comfort : let vs adore and magnifie our Sauiour in his sufferings , and imitate him in our owne : our sorrowes shall haue an end ; our ioyes shall not : our paines shall soone bee finished ; our glory shall bee finished , but neuer ended . Thus his sufferinges are finished ; now together with them , Mans saluation . Who knowes not , that man had made himselfe a deepe debter , a bankrupt , an out-law to GOD ? Our sinnes are our debts , & by sinnes , death . Now , in this word and act , our sinnes are discharged , death endured , & therefore we cleared : the debt is paid , the score is crossed , the Creditor satisfied , the Debters acquitted , and since there was no other quarrell saued : we are all sicke and that mortally : Sinne is the disease of the soule : Quot vitia , ●●t febres , saith Chrysostome ; so many sinnes , so many Feauers , and those pestilent . What wonder is it , that wee haue so much plague , while wee haue so much sinne ? Our Sauiour is the Physitian ? The whole need not the Physitian , but the sicke : wherein ? Hee healeth all our infirmities : he healeth them after a miraculous manner ; not by giuing vs receites , but by taking our receites for vs. A wonderfull Physition ; a wonder full course of cure One while he would cure vs by abstinence ; our superfluity , by his forty dayes emptinesse ▪ according to that old Rule ; Hunger cures the diseases of Gluttony . Another while , by Exercise : Hee went vpp ▪ and downe from Citie to Citie , and in the day was preaching in the Temple , in the night , praying in the Mount. Then , by dyet ; Take , eate , this is my body : and , Let this cuppe passe . After that yet , by sweat ; such a sweate as neuer was ; a bloudy one : yet more by incision ; they pearced his hands , feet , side : and yet againe by potion ; a bitter potion of vineger and gall . And lastly , which is both the strangest , and strongest receit of all , by dying : Which dyed for vs ; that whether we wake or sleepe , wee should liue together with him . We need no more , we can go no further ; there can bee no more physicke of this kind ▪ there are cordials after these , of his Resurrection and Ascension ; no more penall receites . By this bloud we haue redemption , Ephes , 1.7 . Iustification , Rom. 3.24 . Reconciliation , Colos . 1 20. Sanctification , 1. Pet. 1.2 . Entrance into glory , Heb. 10.19 . Is it not now finished ? Woe were vs , if hee had left but one mite of satisfaction vpon our score , to be discharged by our soules : and woe bee to them that derogate from Christ , that they may charge themselues ; that botch vp these al-sufficiently meritorious sufferinges of Christ , as imperfect with the superfluities of flesh and bloud . Maledictus homo , qui spem ponit in homine . We may not with patience see Christ wrongde by his false friendes : As that heroical Luther said in the like ; Cursed be the silence that here forbeareth . To be short , here be two iniuries intollerable ; both giue Christ the lie vpon his Crosse : It is finished . No , somewhat remaines : the fault is discharged , not the punishment . Of punishments , the eternall is quit , not the temporall . It is finished by Christ : No , there wants yet much ; the satisfactions of Saints applyed by his Vicar ; adde mens sufferings to Christs , then the treasure is full ; till then , It is not finished . Two qualities striue for the first place in these two opinions ; Impietie and absurdity ; I know not whither to prefer . For impietie ; here is GOD taxed of iniustice , vnmercifulnesse , insufficiencie , falshood . Of iniustice , that he forgiues a sinne , and yet punishes for that which he hath forgiuen : vnmercifulnesse , that hee forgiues not while he forgiues , but dooth it by halfes ; insufficiencie , that his raunsome must bee supplyed by men : Falshood , in that hee sayth , It is finished , when it is not . For Absurdity , how grosse and monstrous are these Positions ? that at once the same sinne should bee remitted and retained ; that there should bee a punishment , where there is no fault : that , what could strike off our eternall punishment , did not wipe off the temporall ; that hee which paid our pounds , sticks at our farthings , that God will retain what man may discharge , that it is , and is not finished . If there bee any opinions , whose mention confutes them , these are they . None can be more vaine , none had more neede of soliditie : for , this proppe beares vppe alone , the weight of all those millions of Indulgences , which Rome creates and selles to the worlde . That Strumpet would well neere goe naked , if this were not . These spirituall Treasures , fetch in the Temporall : which yet our reuerend and learned Fulke , iustly cals a most blasphemous & beggerly principle : it bringes in whole chests , yea mines of gold , like the Popes Indies : and hath not so much as a ragge of proofe to couer it , whether of Antiquity , of Reason , of Scripture . Not of Antiquity , for , these Iubilie Proclamations beganne but about three hundred yeares agoe . Not of Reason , how should one meere man pay for another , dispense with another , to another , by another ? Not of Scripture , which hath flatly said , The bloud of Iesus Christ his sonne , purgeth vs from all sinne : and yet I remember , that acute Sadeel hath taught mee , that this practise is according to Scripture : what Scripture ? Hee cast the money-changers out of the Temple , and said ; Yee haue made my house a denne of thieues . VVhich also Joachim , their propheticall Abbot , well applies to this purpose . Some modest Doctors of Louan , would faine haue minced this Antichristian blasphemie ; who beganne to teach , that the passions of the Saints are not so by Indulgences applyed , that they become true satisfactions ; but that they onely serue to moue God , by the sight of them , to apply vnto vs Christes satisfaction . But these meal-mouthed Diuines , were soon charmed ; foure seuerall Popes ( as their Cardinall confesseth ) fell vpon the necke of them , and their opinion ; Leo the tenth , Pius the fift , Gregorie the thirteenth , and Clemens the sixt : and with their furious Bulles , bellow out threates against them , and tosse them in the ayre for hereticks , and teach them , vpon paine of a Curse , to speake home with Bellarmine , Passionibus sanctorum expiari delicta : and straight , Applicari nobis sanctorum passiones ad redimendas poenas , quas pro peccatis Deo de bemus : that by the sufferinges of Saintes , our sinnes are expiated ; and that , by them applyed ; wee are redeemed from those punishmentes , which wee yet owe to God. Blasphemy , worthy the tearing of garments : how is it finished by Christ , if men must supply ? Oh blessed Sauiour , was euery drop of thy bloud enough to redeeme a world , and doe we yet need the helpe of men ? How art thou a perfect Sauiour , if our Brethren also must be our redeemers ? Oh ye blessed Saints , how would you abhorre this sacrilegious glory ? and with those holie Apostles , yea , that glorious Angell , say , Vide ne feceris ; and with those wise Virgins : lest there will not bee enough for vs , and you , goe to them that sell , and buy for your selues . For vs , we enuie not their multitude ; Let them haue as many Sauiours as Saintes , and as many Saintes as men : wee know with Ambrose , Christi passio adiutore non eguit ; Christs passion needes no helper : and therefore , with that worthy Martyr , dare say , None but Christ , none but Christ . Let our soules die , if he cannot saue them ; let them not feare their death or torment ; if he haue finished . Heare this , thou languishing and afflicted soule : There is not one of thy sinnes , but it is paid for ; not one of thy debtes in the s●roll of God , but it is crossed ; not one farthing of all thine infinite ransome is vnpaide . Alas , thy prosperitie of fooles destroyeth them ; yea , the confidence of prosperity : Thou sayest , God is mercifull , thy Sauiour bounteous , his passion absolute : All these , and yet thou mayest bee condemned . Mercifull , not vniust ; bountifull , not lauish ; absolutely sufficient for all , not effectuall to all . Whatsoeuer God is , what art thou ? Here is the doubt : thou sayest well ; Christ is the good Shepheard . wherein ? Hee giues his life , but for whome ? for his sheepe . What is this to thee ? ? while thou art secure , prophane , impenitent , thou art a VVolfe , or a Goate : My sheepe heare my voyce : what is his voyce , but his preceptes ? where is thine obedience to his commandements ? If thou wilt not heare his law , neuer hearken to his gospel : here is no more mercy for thee , then if there were no Sauiour . He hath finished , for those in whome hee hath begunne . If thou haue no beginnings of grace as yet , hope not for euer finishing of saluation ; Come to me all yee that are heauie laden , saith Christ : thou shalt get nothing , if thou come when he calls thee not . Thou art not called , and canst not be refreshed , vnlesse thou be laden , not with sin ( this alone keepes thee away from God ) but with conscience of sinne : A broken and a contrite heart , O God , thou wilt not despise . Is thy heart wounded with thy sin ? doth griefe & hatred striue within thee , whether shal be more ? are the desires of thy soule with God ? doest thou long for holines , complaine of thy imperfections , struggle against thy corruptions ? Thou art the man , feare not , It is finished . that law which thou wouldest haue kept and couldest not ; thy Sauiour could , and did keepe for thee , that saluation which thou couldest neuer worke out alone ( alas poor impotent creatures , what can we doe towardes heauen without him , which cannot moue on earth but in him : ) hee alone for thee hath finished . Looke vp therefore boldly to the throne of GOD , and , vpon the truth of thy repentance and faith , know , that there is no quarrell against thee in heauen , nothing but peace and ioy : All is finished : he would be spitted on , that hee might wash thee , hee would bee couered with scornefull robes , that thy sinnes might be couered : he would be whipped , that thy soule might not be scourged eternally : he would thirst , that thy soule might be satisfied : he would beare all his Fathers wrath , that thou mightest beare none ; hee would yeelde to death , that thou mightest neuer taste of it : he would be in sense for a time as forsaken of his father , that thou mightest be receiued for euer . Now bid thy Soule returne to her rest , and enioyne it Dauids taske . Prayse the Lord , O my soule ; and , What shall I render to the Lord for all his benefites ? I will take the cup of saluation , and call vpon the name of the Lord. And , as rauisht from thy selfe with the sweet apprehension of this mercy , call all the other creatures to the fellowshippe of this ioy , with that diuine Esay : Reioyce , O yee heauens , for the Lord hath done it , showte yee lower partes of the earth , burst forth into prayses yee mountaines . for , the Lord hath redeemed Iacob , and will be glorified in Israel . And euen now , beginne that heauenlie Song , which shall neuer end with those glorified Saints ; Prayse and honour ; and glory , and power , be to him that sitteth vpon the throne , and to the Lambe for euermore . Thus , our speech of Christes last wordes is finished . His last act accompanied his wordes ; our speech must follow it : let it not want your deuout & carefull attention ; Hee bowed and gaue vp the ghost . The Crosse was a slow death , & had more paine then speed ; whence a second violence must dispatch the crucified ; their bones must be broken , that their hearts might breake . Our Sauiour stayes not deaths leysure , but willingly and couragiously meetes him in the way , and like a Champion that scornes to be ouercome , yea , knowes he cannot be , yeeldeth in the middest of his strength , that hee might by dying , vanquish death . Hee bowed and gaue vp : Not bowing , because hee had giuen vp , but because hee would . Hee cried with a lowde voyce , saith Matthew . Nature was strong , hee might haue liued ; but hee gaue vp the Ghost , and would die , to shew him selfe Lord of life and Death . Oh wondrous example , hee that gaue life to his enemies , gaue vpp his owne : hee giues them to liue , that persecute and hate him ; and himselfe will die the whiles , for those that hate him . Hee bowed and gaue vp : not they ; they might crowne his head , they could not bow it : they might vexe his spirite ; not take it away : they could not doe that without leaue ; this they could not doe , because they had no leaue . Hee alone would bow his head , and giue vp his Ghost : I haue power to lay downe my life : Man gaue him not his life ; man could not bereaue it . No man takes it from me . Alas , who could ? The high-Priestes forces , when they came against him armed ; he said but , I am he , they flee and fall backward . How easie a breath disperst his enemies ? whom he might as easily haue bidden the earth , yea , hell to swallow , or fire from heauen to deuoure . Who commaunded the Diuels and they obeyed : could not haue beene attached by men : he must giue not onely leaue , but power to apprehend himselfe , else they had not liu'd to take him : hee is laide holde of ; Peter fights : Put vp saith Christ , Thinkest thou that I cannot pray to my Father , and hee will giue mee more then 12. Legions of Angels ? VVhat an Army were here ? more then threescore and twelue thousand Angels , and euery Angell able to subdue a world of men : hee could , but would not be rescued ; hee is led by his owne power , not by his enemies ; and stands now before Pilate , like the scorne of men ; crowned , robbed , scourged , with an Ecce homo ; Yet thou couldest haue no power against me , vnlesse it were giuen thee from aboue . Behold , he himselfe must giue Pilate power against himselfe , else hee could not be condemned : he will be condemned , lifted vp , nailed ; yet no death without himselfe . Hee shall giue his soule an offering for sinne . Esay , 53.10 . No action , that sauours of constraint , can be meritorious , hee would deserue , therefore he would suffer and die . Hee bowed his head , and gaue vp the Ghost , O gracious and bountifull Sauiour , hee might haue kept his soule within his teeth , in spight of all the world , the weakenesse of God is stronger then men : and if he had but spoken the word , the heauens and earth should haue vanisht away before him : but he would not . Behold , when hee saw that impotent man could not take away his soule , he gaue it vp , and would die , that we might liue . See here a Sauiour , that can contemne his own life for ours : & cares not to be dissolued in himselfe , that we might be vnited to his Father . Skinne for skinne , saith the Diuell , and all that hee hath , a man will giue for his life . Loe here to proue Sathan a lyer , skin and life and all , hath Christ Iesus giuen for vs. We are besotted with the earth , and make base shifts to liue ; one with a maimed bodie , another with a periured soule , a third with a rotten name : and how many had rather neglect their soule , then their life , and will rather renounce and curse GOD , then die ? It is a shame to tell ; many of vs Christians dote vpon life , and tremble at death ; and shew our selues fooles in our excesse of loue , Cowards in our feare . Peter denies Christ thrice , and forsweares him ; Marcellinus twice casts graines of incense into the Idolles fire ; Ecebolius turnes thrice ; Spira reuolts and despaires : Oh let mee liue , saith the fearefull soule . Whither dost thou reserue thy selfe , thou weake and timorous Creature ? or what wouldest thou doe with thy selfe ? Thou hast not thus learned Christ : hee dies voluntarily for thee , thou wilt not bee forced to die for him : hee gaue vp the Ghost for thee : thou wilt not let others take it from thee for him , thou wilt not let him take it for himselfe . VVhen I looke backe to the first Christians , and compare their zealous contempt of death with our backewardnesse : I am at once amased and ashamed : I see there euen women ( the feebler sexe ) running with their little ones in their armes , for the preferment of martyrdome , and ambitiously striuing for the next blow . I see holy and tender virgins , chusing rather a sore and shamefull death , then honourable Espousals . I heare the blessed Martyrs , intreating their Tyrants and tormentors for the honour of dying : Jgnatius , amongst the rest , fearing least the beastes will not deuoure him : and vowing the first violence to them , that he might bee dispatched . And , what lesse courage was there , in our memorable and glorious forefathers of the last of this age ? and doe wee , their cold and feeble ofspring , looke pale at the face of a faire and naturall death ; abhorre the violent , though for Christ ? Alas , how haue we gathered rust with our long peace ? Our vnwillingnesse is from inconsideration , from distrust . Looke but vp to Christ Iesus vpon his Crosse , and see him bowing his head , and breathing out his soule , and these feares shall vanish : he died , and wouldest thou liue ? he gaue vpp the Ghost , and wouldest thou keepe it ? whome wouldest thou follow , if not thy Redeemer ? If thou die not , if not willingly , thou goest contrary to him , and shalt neuer meete him . Though thou shouldest euery day die a death for him , thou couldest neuer requite his one death , and doest thou sticke at one ? Euery word hath his force , both to him & thee : hee died , which is Lord of life , and commander of death ; thou art but a tenant of life , a subiect of death ; And yet it was not a dying , but a giuing vp , not of a vanishing & aerie breath , but of a spirituall soule , which after separation , hath an entire life in it selfe . He gaue vpp the Ghost : he died , that hath both ouercome and sanctified , and sweetned death . What fearest thou ? hee hath puld out the sting and malignity of death . If thou bee a Christian , carry it in thy bosome , it hurts thee not . Darest thou not trust thy Redeemer ? If hee had not dyed , death had beene a Tyrant , now hee is a slaue . O Death where is thy sting ? O Graue where is thy victory ? Yet the Spirite of God saith not , he dyed , but gaue vpp the Ghost . The verie Heathen Poet saith : Hee durst not say , that a good man dies . It is worth the noting ( mee thinkes ) that when Saint Luke would describe to vs the death of Ananias and Sapphira , he sayeth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hee expired : but when Saint Iohn would describe Christs death , hee saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee gaue vp the Ghost : how ? how gaue hee it vpp , and whither ? so , as after a sort hee retained it : his soule parted from his body ; his Godhead was neuer distracted eyther from soule or body : this vnion is not in nature , but in person . If the natures of Christ could be diuided , each would haue his subsistence ; so there should be more persons . God forbid , one of the natures therefore may haue a separation in it selfe : the soule from the body : one nature cannot be separate from other , or eyther nature from the person . If you cannot conceiue , wonder : the Sonne of GOD hath wedded vnto himselfe our humanity , without all possibility of diuorce ; the body hangs on the Crosse , the soule is yeelded , the Godhead is euiternally vnited to them both ; acknowledges , sustaines them both . The soule in his agonie feeles not the presence of the God head ; the body vpon the Crosse feeles not the presence of the soule . Yet as the Fathers of Chalcedon say truely , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) indiuisibly , inseparably is the Godhead , with both of these , still and euer , one and the same person . The Passion of Christ ( as Augustine ) was the sleepe of his Diuinity : so I may say : The death of Christ , was the sleepe of his humanity . If hee sleepe , he shall doe well , said that Disciple , of Lazarus ▪ Death was too weake to dissolue the eternall bonds of this heauenly coniunction . Let not vs Christians go too much by sense ; wee may be firmely knit to God , & not feele it : thou canst not hope to be so neare to thy God as Christ was , vnited personally : thou canst not feare , that God should seeme more absent from thee , then hee did from his owne Sonne ; yet was hee still one with both body and soule , when they were diuided from themselues : whē he was absent to sense ; he was present to faith ; when absent in vision , yet in vnion one , and the same : so will hee be to thy soule , when it is at worst . Hee is thine , and thou art his : if thy hold seeme loosened , his is not . When temptations will not let thee see him , hee sees thee , and possesses thee ; only belieue thou against sense , aboue hope ; & though he kill thee , yet trust in him . Whither gaue hee it vp ? Himselfe expresses ▪ Father , into thy handes , and , This day thou shalt bee with mee in Paradise . It is iustice to restore whence wee receiue ; Into thy hands . He knew where it should be both safe & happie : true ; hee might bee bold ( thou saist ) as the Sonne with the father . The seruants haue done so ; Dauid before him , Steuen after him . And least wee should not thinke it our common right ; Father sayth hee , I will that those thou hast giuen me , may be with me , euen where I am : hee willes it , therefore it must bee . It is not presumption , but faith , to charge God with thy spirite ; neither can there euer bee any belieuing soule so meane , that hee should refuse it : all the feare is in thy selfe , how canst thou trust thy iewell with a stranger ? What sodaine familiarity is this ? God hath beene with thee , and gone by thee ; thou hast not saluted him : and now in all the hast , thou bequeathest thy soule to him ▪ On what acquaintance ? how desperate is this carelesnesse . If thou haue but a little money , whither thou keepe it , thou layest it vp in the Temple of trust ; or whether thou let it ; thou art sure of good assurance , sound bonds ; if but a litle land ; how carefully dost thou make firme conueyances to thy desired heires ? If goods , thy will hath taken secure order , who shall enioy them ; wee need not teach you Citizēs to make sure worke for your estates : if Children , thou disposest of them in trades , with portions , onely of thy soule ( which is thy self ) thou knowest not what shall become . The world must haue it no more ; thy selfe wouldst keepe it , but thou knowest thou canst not : Sathan would haue it ; and thou knowest not whether hee shall : thou wouldest haue God haue it ; and thou knowest not whether hee will ; yea , thy heart is now ready with Pharaoh to say ; Who is the Lord ? O the fearefull and miserable estate of that man , that must part with his soule , hee knowes not whither : which , if thou wouldest auoide , ( as this very warning shall iudge thee if thou doe not ) be acquainted with GOD in thy life , that thou mayest make him the Gardian of thy soule in thy death . Giuen vp it must needs be ; but to him that hath gouerned it : if thou haue giuen it to Sathan in thy life ; how canst thou hope God will in thy death entertaine it ? Did you not hate mee , and expell me out of my fathers house ; how then come yee to me now in this time of your tribulation , said Ieptha , to the men of Gilead . No , no , eyther giue vp thy soule to God while hee calls for it in his word , in the prouocations of his loue , in his afflictions , in the holy motions of his spirit to thine : or else when thou wouldest giue it , hee will none of it , but as a Iudge to deliuer it to the Tormentor . What should God doe with an vncleane , drunken , prophane , proud , couetous soule ? without holinesse , it is no seeing of God : Depart from me , yee wicked , I know yee not ; goe to the gods you haue serued . See how God is euen with men : they had in the time of the Gospell , saide to the holy one of Israel , Depart from vs ; now in the time of iudgement , hee sayth to them ; Depart from me , They would not know God when they might ; now God will not know them , when they would . Now therefore ( beloued ) if thou wouldest not haue God scorne the offer of thy death-bed , fit thy soule for him in thy health ; furnish it with grace , inure it to a sweet conuersation with the God of heauen : then mayest thou boldly giue it vpp , and he shall as graciously receiue it , yea fetch it by his Angels to his glory· He gaue vp the Ghost . Wee must doe as he did : not all with the same successe . Giuing vp , supposes a receiuing , a returning . This inmate that wee haue in our bosome , is sent to lodge here for a time ; may not dwell here alwayes . The right of this tenure , is the Lords , not ours . As he said of the hatchet : It is but lent , it must be restored : It is ours to keepe , his to dispose and require . See and consider both our priuiledge and charge . It is not with vs as with brute Creatures : we haue a liuing ghost to informe vs , which yet is not ours , ( and , alas , what is ours , if our soules bee not ? ) but must be giuen vp , to him that gaue it . VVhy do we liue , as those that tooke no keepe of so glorious a guest ? as those that should neuer part with it , as those that thinke it giuen them to spend , not to returne with a reckoning ? If thou hadst no soule , if a mortall one , if thine owne , if neuer to bee required ; how couldest thou liue but sensually ? Oh remember but who thou art , what thou hast , and whether thou must ; and thou shalt liue like thy selfe , while thou art , and giue vpp thy ghost confidently , when thou shalt cease to be . Neither is there here more certainety of our departure then comfort ▪ Carry this with thee to thy death-bed , and see if it can refresh thee , when all the worlde cannot giue thee one dramme of comfort . Our spirit is our dearest riches : if wee should lose it , here were iust cause of griefe . Howle and lament , if thou thinkest thy soule perisheth : it is not forfeited , but surrendered . How safely doth our soule passe through the gates of death , without any impeachment , while it is in the hands of the Almighty ? Woe were vs , if hee did not keepe it while we haue it ; much more when wee restore it . Wee giue it vp to the same hands that created , infused , redeemed , renewed , that doe protect ; preserue , establish , and will crowne it : I know whome I haue beleeued , & am perswaded that he is able to keep that , which I haue committed to him against that day . O secure and happy estate of the godly : O blessed exchange of our condition : while our soule dwels in our breast , how is it subiect to infinite miseries ? distempred with passions , charged with sinnes , vexed with tentations ; aboue none of these : how should it bee otherwise ? This is our pilgrimage ; that our home : this our wildernesse , that our land of promise , this our bondage , that our kingdom : our impotency causeth this our sorrow . VVhen our soule is once giuen vpp , what euill shall reach vnto heauen ; and wrestle with the Almighty ? Our loathnes to giue vpp , comes from our ignorance and infidelity . No man goes vnwillingly to a certain preferment , I desire to bee dissolued , saith Paul ; I haue serued thee , I haue beleeued thee , and now J come to thee , saith Luther : The voices of Saintes , not of men . If thine heart can say thus , thou shalt not need to intreat with old Hilarion , Egredere mea anima , egredere , quid times ? Goe thy wayes forth my soule , go forth , what fearest thou ? but it shall flie vpp alone cherefully from thee ; and giue vp it selfe , into the armes of God , as a faithfull Creator , and Redeemer . This earth is not the element of thy soule , it is not where it should bee : It shall bee no lesse thine , when it is more the owners . Thinke now seriously of this point ; Gods Angell is abroade , and strikes on all sides ? wee know not which of our turnes shall be the next : we are sure , we carry deaths enough within vs. If we be readie , our day can not come too soone . Stir vp thy soule to an heauenly cherefulnesse , like thy Sauiour : Know but whither thou art going ; & thou canst not but with diuine Paul , say from our Sauiours mouth , euen in this sense : It is a more blessed thing to giue , then to receiue God cannot abide an vnwilling guest : giue vp that spirit to him , which hee hath giuen thee , and he will both receiue what thou giuest , and giue it thee againe with that glory and happinesse , which can neuer be conceiued , and shall neuer bee ended . Euen so Lord Iesus , Come quicklie . Gloria in excelsis DEO . Notes, typically marginal, from the original text Notes for div A02567-e230 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sit mors mea in remissio nem omnium iniquitatum mearum . Vt vsus rationis tollatur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. ad Hie. Dum volunt & Iudaei esse & Christiani , nec Iudaei sunt , nec christiani . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex quo apparet , tunc scissum esse , cum Christus emisit spiritū . Ceremoniae sicut defuncta corpora necessariorū officijs deducenda erant ad sepulturam , non simulatè , sed religiosè , nec deserenda continuò . Augustin . Ego è contrario loquar , & reclamante mundo liberâ voce pronūciem , ceremonias Iudaeorū perniciosas esse , et mortiferas , & quicunque eas obseruauerit , siue ex Gentibus , in barathrum diaboli deuolutum . Hier. Quisquis nunc ea celebrare voluerit , tanquam sopitos cineres eruens , non erit pius , &c. Si tu pacem fugis , ego te ab Ecclesia fugere mando . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal . 24.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 26.27 . & In medio la tronum tanquam latronum ●mmanissimus . Luther . Caput Angelicis spiritibus ●●emebundii spinis coronatur , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vt nulla vnquam aetas similem meminerit . ● . Thes . 5 , 10 Maledictū silentium , quod hic conniuet . Negotiatores terrae sunt ipsi Sacerdotes , qui vendunt orationes & missas pro denarijs : Facientes domum orationis , Apothecam negotionis . Jn Reuel . l. 10. p. 5. Bellar. l. 1. de Indulgent . Reuel . 5. Quod emittitur voluntarium est : quod amittitur necessarium . Ambr. Quod si venire noluerint , ego vim faciam vt deuorer . Si per singulos dies pro eo moreremur , qui nos dilexit , non sic debitum exol●eremus . Chrysost . Act. 5.5 . Quantumcunque te deieceris , humilior non eris Christo . Hieron . Vt contra : Nullam animam recipio quae me nolente seperatur à corpore . Hieron . 
A02849	----	Christs prayer vpon the Crosse for his enemies Father forgiue them, for they know not what they doe / by Sir Io. Hayward ... Hayward, John, Sir, 1564?-1627. 1623 Approx. 86 KB of XML-encoded text transcribed from 77 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A02849 STC 12989 ESTC S122571 24556410 ocm 24556410 27770 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02849) Transcribed from: (Early English Books Online ; image set 27770) Images scanned from microfilm: (Early English books, 1475-1640 ; 1853:12) Christs prayer vpon the Crosse for his enemies Father forgiue them, for they know not what they doe / by Sir Io. Hayward ... Hayward, John, Sir, 1564?-1627. [14], 138, [1] p. Printed by Iohn Bill, London : M.DC.XXIII [1623] Signatures: a⁸(-a1) A-H⁸ I⁶. Imperfect: tightly bound, with slight loss of print. Reproduction of original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Crucifixion. Jesus Christ -- Prayers. Bible. -- N.T. -- Luke XXIII -- Criticism, interpretation, etc. 2004-01 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-03 Mona Logarbo Sampled and proofread 2004-03 Mona Logarbo Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion CHRISTS Prayer Vpon the Crosse , for his enemies . FATHER forgiue them , for they know not what they doe . By Sir Io. HAYVVARD Knight , Doctor of the Lawes . Nemo beatus est , qui nescit contemnere & contemni . LONDON , ¶ Printed by IOHN BILL , M.DC.XXIII . TO THE HONORABLE AND VERTVOVS LADY , THE LADIE ANNE CAESAR , WIFE TO THE RIGHT HONORABLE , Ssr IVLIVS CAESAR KNIGHT , MASTER OF THE ROLLES , AND ONE OF HIS MAIESTIES MOST HONORABLE PRIVIE COVNSAILE . Casta ad virum . matrona parendo Imperat. Pub. Mim . TO THE READER . AS Contemplation in generall , is a pure act of the soule ; so contemplation of diuine things , is most proper vnto it . This is the heauenly Manna , whereon it feedeth ; heereby it groweth , heereby it is loosened from the knots of flesh & blood ; heereby it mounteth aboue the narrow confines and limits , aboue the sordide things of this world , aboue either the threats or promises thereof ; and both returneth to the originall from whence it came , and applieth it selfe to the end whither with swift celerity it paceth . And this is an inuincible argument of the diuine nature of the soule , if it takes delight in matters diuine ; if it be busied therein , not as in other mens affaires , but as in the owne . Assuredly , in nothing else man is so much man , as in contemplation of heauenly things . Oh! how contemptible a thing is man , if hee aduanceth not aboue humane cogitations ? But conceiue heere with ( gentle Reader ) that contemplation is but a fruitlesse action of the soule , vnlesse it be thereby enflamed to loue . Contemplation is a worke of the vnderstanding , & hath no perfection in it selfe ▪ but is a way and meanes to some degree of perfection , by eleuating the will to a diuine loue and vnion with GOD. The vnderstanding giueth not foode to the soule , but prepareth it onely for the taste of the will. Good is the proper obiect of the will. And therefore when the will findeth an infinite depth of goodnesse in GOD , it shal be exceeding icie , if it burne not like a Phoenix , in the fire of diuine loue , which by contemplation is therein kindled . Wherefore , if thou wilt contemplate sweetely and profitably , erect the forces of thy will , to loue that which thou doest vnderstand : for otherwise , thou shalt bee but a cold and curious speculator ; thou shalt neuer arriue at the true end of contemplation . For the end of contemplating is not in speculation of the vnderstanding , but in an ardent loue of the will. Now because of all diuine things none is more Noble then the worke of our redemption ; none wherein GOD so much manifested his goodnesse , and consequently , none so fit to enflame our loue : I haue addressed my Sabbaoth exercises this present yere , to this prayer of CHRIST vpon the Crosse for his enemies . Hoping notwithstanding , that the residue of the penitentiall Psalmes , not yet comprised in my Dauids Teares , shall hereafter bee in the like manner prosecuted ; either by my selfe ( if life continue ) or by some other more happie and industrious hand . Assuredly , man is too mortall , either to handle or to knowe things immortall : As wee know but in part , so wee can expresse but a part of what wee know ; and must haue many partners in our labours therein . A man should so endeauour to liue , as he may doe good to all : But if that cannot bee , yet to many : and if not that , yet to some : and if not that , at least to himselfe . My desire hereby is to doe good to all ; euen to him , whose prefrict malice hath much wronged both me and himselfe ; in case he hath either conscience or shame to bee wounded by a lasting memory of his dishonest dealings . But albeit , I esteeme both these to bee almost impossible alike ; yet I make no doubt , but hereby I shall doe good to many : and the rather , because manie haue acknowledged to mee great good , which they haue receiued by my former writings in this kinde . But as in the same meddow , the oxe seeketh grasse , the hound a hare , and the storke a lizard : so I expect that in this worke some will hunt after conceits , some after cauils ; but many wil find good pasture for their soules . Of these I expect no other recompence , but their prayers for mee ; of which I acknowledge I stand much in need . HOM. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TAM grauis ille mihi nigri quam lim inaditis ; Ore aliud qui fert , aliud sub pectore celat . AS dale of death , so doe I hate that kinde ; whose tongue from thought , whose mouth dissents from minde . THE PRAYER OF CHRIST VPON THE CROSSE for his enemies . ¶ Father forgiue them , for they know not what they doe . WHen our Sauiour CHRIST had trauelled vp the high hill Golgotha , loaden with his ponderous Crosse ; his body much enfeebled with fasting & watching all the night before , & with the buffetting and scourging which hee endured : being much exhausted thereby , both of spirit and blood : heere the Iewes first vnburthened him of his Crosse , prepared the holes for fastening him thereto ; brought the hammer and the nailes before his face ; his enemies clustering the whilest about him , and not sparing to vexe him with many opprobrious and blasphemous speeches . Then they hastily pulled off his apparell ; which cleauing fast to his body , by reason of the congealed blood that issued from him when he was scourged ; tore open his wounds , and rent away some part of his skinne and flesh . So hee stood naked and bloody a while ; and then they rudely threw him vpon the Altar of the Crosse lying vpon the ground . And applying the backeside of one of his hands to a hole which they had prepared in the Crosse , They smote the rocke and riuers gushed foorth : they nayled his hand to the Crosse , and blood streamed Abundantly frō the wound . One hand being thus fastened , they violently streyned the other , to a hole that had beene prepared on the other arme of the Crosse ; and there in like sort fastned it with a nayle . Then with great force they stretched his body downeward , vntill they had drawen his feet to the lower hole : and there in like maner they were fastned with a naile . By which strong strayning of his body , that of the Prophet Dauid was fulfilled : I am powred foorth like water . That is , I melt away and dissolue with extremity of torments : I haue no more strength to subsist , then water that is powred foorth . And againe , All my bones are out of ioint ▪ they pierced my hands and my feet ; they haue numbred all my bones . For his calamity was so great , partly by his owne feeblenesse and ariditie , and partly by the cruell stretching of his members , that his ioints were loosed , and pulled from their firme fastnes and seates ; by reason whereof , his bones might haue beene numbred . Then they took the woodden Altar charged with this bloudy sacrifice , and set the lower end to fall with the full weight , into a pit which they had prepared for erecting thereof ; by which fall , and by fasting it afterward , the body nayled thereto , was grieuously shaken . And so was the brasen serpent lift vp in the wildernesse ; so were the sacrifices offered to GOD , accustomed to be lift on high . And so was it fit , that hee should bee lift vp , who was appointed to be a mediator betweene GOD and man ; who was to reconcile heauen and earth together ; who was to cast about his eyes , in seeking his lost sheep ; and vpon whom we all should set our eies . And they would not crucifie him alone , but between two theeues , whereby their intention was to obscure his Name , to defile his credit ; to make him in stead of Messias , to bee reputed a prince of theeues : But our Sauiour turned this to another end ; namely , that hee died for sinners , and that he hath discharged the price of their sinnes . Doubtlesse he so loueth sinners , that he did not onely conuerse with them , during his life , but died betweene them , and will bee euer present among them ; to heare them , to pray for them , to pardon them when they call vpon him : not onely during the time of their liues , but vntill the last minute of their death . Yea after death he will bee ready to receiue them being penitent , into his glory . THY SAVIOR being thus mounted vpō the Crosse , and fastned hand & foot for sacrificing of his life ; consider seriously ( O my soule ) what he did , what he said , in what thoughts he was busied . First consider his vnspeakeable torments , in that he was depriued of all comforts ; both externall from others , and internall within himselfe . If he stirred any part of his body , his wounds were thereby made more grieuous . If hee remained quiet , besides that immobility is a terrible torment , one of the torments of hel * ; the very weight of his body did teare his wounds wider . Then consider how in those extremities , the first time he opened his lips , the first voyce which his tongue did forme , was in making intercession for his enemies : Father forgiue them , for they know not what they doe . They mocked , reuiled , blasphemed ; but hee prayed : the more they burned in hate , the more was hee enflamed with loue . Out of the aboundance of the heart the mouth speaketh : and from the aboundance of his loue did this prayer proceed . But thinke not ( O my soule ) that these were all the words which IESVS spake , that this was all his prayer at large ; but rather a summary collection thereof . For the Apostle saith that he di● offer vp prayers & supplications with strong crying and teares . And therfore when he seemed silent , when his voyce was not heard , when happilie his lippes did not moue ; whilest the Iewes were busied , some in tormenting , and some in deriding him : conceiue ( O my soule ) that thy sweet IESVS , either as senceles , or as regardles heereof , was wholy attentiue in praying to his heauenly Father : for them , for thee , and for all sinners . And so , his members being strongly streyned vpon the Crosse , as the strings were on Dauids harpe , hee made such tunable harmony , as neuer before had been heard in the world ; sounding in this sort to the eare of his Fathers mercy . HIS PRAYER EXTENDED . O Most iust , most mercifull , most holy Father ! thou seest what a weighty worke I haue begun : and now I am entred into two of my great offices . The office of a Priest , as well in offering my body for a sacrifice , as in making supplications for the people : and the office of an Aduocate ; in pleading the cause of sinners before thee . In both these heare me , I pray thee . Heauenly Father , load this bruised body of mine with thy stripes ; powre foorth the full measure of thy wrath vpon it : I am ready to indure whatsoeuer charge it shall please thee to impose . But forgiue them , I beseech thee , for whom I thus suffer . Let mee not in this cruell maner lose my blood , and lose them also for whom I expend it : the price being paied , suffer me , I pray thee , to enioy my purchase . O my eternall Father ! In recompence of my obedience to thy will , in recompence of my comming into the world to reconcile it to thee , in recompence of all my trauailes ouer-paced , in recompence of my present torments and death : I intreat nothing of thee , but that thou wilt pardon these mercilesse sinners . I am well content that thou wouldest not yeelde to my naturall desire when I prayed for my selfe , that this cup might passe from me ; but denie mee not ( I pray thee ) in praying for these . For I esteeme the benefit greater that they be forgiuen , then that this cup should haue passed from me ; I regard more the good that they liue eternally , then I regard the hurt that for the present I die . O my good Father ! there is a time to pardon , and a time to punish : but if euer there be a time to pardon , it is now . Euen now , when I aske forgiuenes at the very end of my life ; now whilest my blood freshly runneth for forgiuenes , whilest the sacrifice is in offring , for which thou shouldest forgiue . For now thou doest publikly proclaime thy pardō : mercy & truth , iustice & peace , do now embrace , and kisse kindly together . Thou didst once forgiue the Israelites , O my Father ! when Moses and Aaron offered a little incense for them ; and wilt thou not forgiue these for whom I wholly offer my selfe ? Thou didst once grant victory when Moses held vp his hands vnto thee ; and wilt thou nothing regard the stretching foorth of my bleeding hands ? Father ! I am come into the world , I now suffer death in the world to appease thine anger : but what profit will ensue of my comming and of my death , if men should be still charged with thy hate ? If my death cannot appease thy wrath , what then can doe it ? What then can make atonement betweene thee and sinners ? O my good Father ! when I came into the world by thy appointment , when by thy appointment I vndertooke to die : thou diddest promise that thy wrath should bee extinguished by my death ; that thy wrath and my life should determine together . Wherefore to discharge thy promise , and because my life is more precious to thee then thy wrath ; forgiue , I pray thee , and bee appeased . Loe heere I set my selfe in the breach ; loe heere I enterpose betweene sinners and thee . BVT , O great Mediator ! wherfore doest thou so earnestly entreat for sinners ? What ease is this to thy torments ? what good to thy selfe ? In case thou wilt not reuenge thy wrongs , yet wherefore doest thou not leaue them to thy fathers pleasure ? wherefore should not Iustice run her course ? The Law sayth , Eie for eie , hand for hand , life for life ▪ And what auayleth it thee , that these offendours must now be forgiuen ? O! YES : I am well content O my Father ! that thou load me with thine anger , in what measure thou thinkest fit : but so , as nothing may remaine vnreconciled to thee ; so as my redemption may not bee imperfect and maimed : so as there may remaine in man no fault to bee redeemed , and in thee no anger to bee appeased . O good Father ! Charge me freely ( I say ) with thy stripes , set them so surely and seuerely as thou wilt : but suffer not my sufferings to bee vnfruitfull ; doe not double my griefe , by causing me to lose the benefit of my grief . For it would be a greater griefe to mee that these sinners should perish , then are all the torments where with they teare mee : euen as a louing mother sorroweth more at the losse of her childe , then she did at her trauailes for his birth . By suffering and by pardoning the redemption of the world must bee wrought : and therefore pardon them , O good Father ! For whom I suffer ; or else no redemption can follow . And if the death which now I suffer , if the life which now I offer bee not sufficient , I will suffer another death ; I will offer another life ; I will doe anything , O my good Father ! wholly to appease thee . BVt if thou wilt not bee absolutely intreated , yet forgiue them , I beseech thee , in regard of their ignorance . * For niether this people , nor their Rulers doe dir●ctly know , either who I am , or what worke I haue in hand . Whereby it followeth , that they know not what they doe . Blessed Father : thou hast made mee wiser then my enemies . For I know righ● well what I am about to doe ; b●● thou hast not suffered the diue● perfectly to know it ; much more is this vnskilful multitude inuolued in ignorance . And therefore I am so farre from desiring reuenge , that the more earnestly they endeauour with many torments to destroy mee ; the more earnest am I , both in praying and pleading for their saluation . For alas ! they are ignorant ; I pitie them with my heart , and from my heart desire thee to bee intreated for them . Giue them time and meanes to bee instructed ; open their vnderstanding to know mee , and to know themselues : but as the case now standeth , forgiue them , I pray thee ; for they know not what they doe . And further , seeing I am ioyfull in receiuing these harmes , wherefore art thou displeased with those who doe them ? Seeing the party offended forgiue 〈◊〉 the wrong , at whose suit will thy iustice prosecute ? What hath Iustice to doe when no man complaines ? Thou knowest right well , that nothing can bee termed an iniurie , which is not done against our will. Seeing therefore I willingly suffer , and that in obedience to thy will and appointment , to performe a most necessary worke for the world : remaine not thou displeased with those , by whose hands my owne will is performed , and this great worke accomplished . BVT happily it may bee said , that as this action in it selfe is the most heinous sin that euer was committed ; so are these , in regard of themselues , the most vnworthy to be forgiuen . Be it so . But O holy Father ! Do I die only for small offenders ? is not my death sufficient for all ? Doe I die for any other end , but that all offenders may bee forgiuen ? And wilt not thou regard more my sufferings , then any mans sinnes ? more my charitie in dying for my tormentors , then their malice iu putting mee to death ? It is true indeed , that if thou wilt punish them according to their demerits , al the torments of hell are nothing neere sufficient : but therefore it is better freely to forgiue them . For as there was neuer sinne comparable to this , so shalt thou neuer haue the like occasion to manifest thy mercy . O my Father ! seeing my blood is shed by thy will , imploy the same to the best effect : let not any man be depriud of the benefit of that , which is amply sufficient for all . And fauour me also , O father ! since I needs must die , to make the best aduantage of my death ; to se● my life so well as I can . And therefore pardon those , I pray thee , who torment me to death . For the greater offenders thou pardonest for my sake , the better I shall thinke my life employed ; and it nothing auaileth that I die for sinners , if thou deniest to pardon sinners . MEDITATIONS VPON THIS Prayer . O PRECIOVS prayer ! fit onely to proceede from our All-mercifull Redeemer : who , as he taught vs to loue our enemies , to pray for them that curse vs ; so heere , by his example hee confirmed the same . O meeke SAVIOVR ! what inflamed charity did sparkle in thy speeches ? how truely had the Iewes saide of thee before : Neuer man spake , as he speaketh ? For let all the prayers bee powred foorth that euer were made , and wee shall find none parallell to this . Many haue prayed for themselues , many for their friends : but who euer before in this sort prayed for his enemies ? Many haue forgiuen offences after they haue beene done ; when the paine is past , and the offender happilie displeased at what hee did : but whilest the mischiefe is in action , and before it bee accomplished ; in the very height of madnesse and malice ; to see thee not onely forbeare to hate thy enemies , but ardently to loue them ; to heare prayers for them flowing out of thy mouth , with teares and groanes , whilest thy blood was running out of thy veines ; to heare thee plead for them , who wouldest not open thy mouth to speake for thy selfe . What shall wee say ? but that pity and cruelty , iniury and mercy , anger and patience , hate and loue , did here meet and contend together . O milde IESVS ! O the glory of my soule ! what humane iudgement ? yea , what vnderstanding of Angels is able to apprehend , that thou shouldest not only patiently endure , but thus earnestly pray for thy mortall enemies ? Thy smart , thy fainting , the streames of blood which freshly flowed from thee , might haue put thee in minde both of their malice and of their iniustice : and yet wert thou wholly busied in procuring pardō , both for that & for all their other sinnes . O euerlasting goodnesse ! what a maruellous example hast thou giuen , both of patience and of loue ? Thou didst release those who fastened thee ; plead for those who did accuse thee ; intreat for those who did reuile thee ; acquite and discharge those , who are in hand to kill thee : they will not returne into the City , before thou art dead ; and thou wilt not die vntill thou hast obtayned their pardon . O Redeemer of soules ! thou didst neuer either doe iniury to any , or blame any for doing iniurie to thee : All thy actions and words tended to teach vs patience , pity , humility , gentlenesse , and all other goodnesse . Albeit thou haddest many enemies in this world yet didst thou neuer term : any man enemy ; all were esteemed friendes , because thou wert a true friend to all . Thou hadst been formerly presented before the high Priest and Elders , before Pilate , and before Herode ; in whose presence for the most part thou wert silent : but beeing presented before thy Father on the Crosse , thou didst first open thy lippes to speake for thy tormentors . O vnspeakable charity ! How inestimable was thy loue towards miserable man ? When thou wert accused before worldly Iudges , thou wouldst not spend one word for thy selfe ; but whē thou didst addresse thy selfe to craue of thy Father , wherefore doest thou not intreat him , either to mitigate or shorten thy paines ? Wherefore hast thou no pitie vpon thy innocent flesh ? thy martyred members ? Wherefore seemest thou so little to regard thy life ? or wherefore seemest thou to neglect thy mournefull Mother ? thy dispersed Disciples thy heauie followers and friends ? and disposest thy selfe to pray for thy enemies . Wherefore intreatest thou without intreatie ? Wherefore crauest thou forgiuene●● without either satisfaction or submission for their offence ? O sweete and onely Sauiour ! How fierie is the force of thy Spirit ? how hast thou verified that which before thou didst say ; that thou wert not sent but to the los● sheepe of the house of Israel what thou camest not to call the righteous , but sinners to repentance ? All thy life time thou diddest conuerse with sinners , both by exhortation , & by example to conuert them to thee ; & now at thy death thou prayest for them . O Caluarie ! how is thy condition suddenly changed ? Before this time thou wert a place where Iustice was executed vpon infamous offendors ; but now thou art consecrated for a place of oblation and intercession for them . It was not meete that Oblation should goe single without Intercession : and therefore , as our great Priest made heere his Oblation for sinne , so here also did hee make Intercession for sinners . And O you stiffe necked Iewes ! See how our blessed Lord hath requited your dealings . You turned his house of prayer into a denne of theeues ; and hee hath turned your denne of theeues into a house of prayer . Teaching you , as before he had told , that the houre was then come , when neither at your temple in Ierusalem , nor at the mountaine in Samaria the Father should bee worshipped ; but hee should bee worshipped in spirit and trueth . O crucified IESVS ! O delight of my soule ! What shall wee say of thy exceeding goodnesse ? with greater reason may wee now demand , Where is thy ancient wrath ? then the Prophet Dauid once demanded , Where are thy ancient mercies ? O my soules safety ! who can despaire of thy goodnes ? who dares distrust it ? Thou didst pardō those who would not be pardoned , & shall pardon bee denied to those who ardently desire it ? Thou didst pray for those who tormented and blasphemed thee ; and wilt thou not pray for those who pray vnto thee ? O blessed SAVIOVR ! when thou wert on the Crosse all things forsooke thee , except onely thy patience and thy loue . By thy patience thou didst endure all extremities of torments ; by thy loue thou didst offer vp supplications with strong cryings and teares . The Iewes prouoked thy Father to take vengeance vpon them , in saying , His blood bee vpon vs : but thou didst pray him to remit that vengeance , because thy blood was shed for them . They caried thee before the high Priest , and before Pilate to haue thee condemned ; but thou didst present them before thy Father , that they might bee pardoned . They cried against thee , Let him be crucified ; but thou prayedst for them , Father forgiue them . Certainly , O my SAVIOVR ! It is so great a mysterie that thou didst pray for those who did blaspheme thee ; that thou didst pardon those who tormented thee to death , without sorow , without intreatie ; and that thy prayer , Father forgiue them , should preuaile against their praier , His blood bee vpon vs ; that albeit wee must beleeue it , yet we cānot cōprehend it . And thou , O heauenlie Father ! seeke no more for a man who should make vp the breach , and stand in the gap betweene thee and the Land. Loe , this is he ; this is the true Mediatour betweene thee and vs : raised between heauen and earth , to reconcile both together . And because nothing can serue for a fit meane to combine two contraries , but that which participates of the nature o● both : Loe , this Mediatou● participates of thy nature being perfect GOD ; and of our nature , beeing perfect man : and therefore is a fit meane to ioyne , to fasten , to vnite both together . A fit meane , I say , vpon whom man may discharge all his sinnes , and GOD discharge all his anger : who like a strong and impregnable wall , may keepe our sinnes from approaching to GOD , and GODS vengeance from approaching to vs. BVT O my soule ! do not runne ouer this banquet in haste ; take a more exact haste of euery dish ; meditate and ruminate vpon these things as a cleane beast cheweth the cud . Consider first , the principall circumstances of this prayer ; then exactly weigh euery worde thereof . THE PRINCIPALL CIRCVMSTANCES OF This Prayer . WHo then was it that thus did pray ? The sonne of GOD , who was most worthy to bee heard . To whom did he pray ? To GOD the Father , who was most powerfull to grant . For whom ? not only for his tormentors , not onely for the people of the Iewes ; but for all sinners for whom hee died ; for all men whose sins were the proper cause of his death . Euē for those who little regarded themselues ; yea , for many who thē were not , he earnestly prayed : for vnlesse CHRIST first prayeth for sinners , they shall neuer bee able to pray for themselues . Where was it ? Vpon the Altar of the Crosse. When ? In time of his extreame torments , and of his drawing neere to death . How ? His hands stretched ( like another Moses ) to heauen ; and all his body imbrued with blood . In what manner ? O! in a most perfect forme . For the Apostle saith , that he offred vp Prayers & supplications with strong cryings and teares . His Prayers were many , formed in manner of humble supplications ; with cryings , with valide and strong cryings , and with teares . And therfore the matter of the prayer being of great piety and merit , it is no marueile that the Apostle added , that he was heard . By this strong crying thou must vnderstand , that with a most forcible affection , with deepe groanes , with a violent intention of desire and will , hee offered vp his supplication to GOD. For hee is saide to pray aloude , whose soule is fired with feruent deuotion and desire ; whose thoughts are neither distracted nor remisse , but both entirely and earnestlie attentiue to the businesse in hand . The cry of sins is exceeding strōg , & yet the eare perceiueth no noise ; but the feruent cry of deuotion is much stronger , albeit no voyce bee outwardly heard . There is no strong crying to GOD , but through aboundance either of loue or of griefe : both which were most forcible in our SAVIOVR vpon the Crosse. Loue , for compasion towards others ; griefe , for the passion which hee felt in himselfe . He was enflamed to loue , by his mysticall members ; his naturall members enforced him to griefe . From this loue and this griefe his crie must needes bee exceeding strong . And besides ; it must bee a violent voyce that was heard for all men ; that did silence and drowne the clamour of all sinnes . For it was not for his tormentors only , but it was for all men that he then prayed : hee who died for all , prayed for all . But O good IESV ! O the solace of my soule ! who could be worthy to stand so neere thy Crosse , as to see blood streame from thy flesh , and teares from thy eyes ; to see thy blood mixed with teares ; to see , that , as with sweat and blood thou begannest thy passion ; so with teares and blood thou diddest conclude it ? What adamant heart would not breake ? what leaden eyes would not melt into teares ? what earthy spirit would not be moued , as the whole earth was ? to see thy sacrifice sprinkled , or rather imbrued with blood , and thy prayers watered with teares ; to see thy teares beautified with blood , and thy blood washed with teares ? to see thee at once to smite thy Fathers cares with thy prayers , and to mollifie his heart with thy sighes and grones ? O blessed Redeemer ! Albeit thou didst pray to thy Father for the greatest matter that euer was demanded of him ; yet if thou hadst desired a greater , thy blood was so abundant , thy cries so strong , thy teares so plentifull , and the loue from whence they flowed so ardent ; that thy loue , thy blood , thy teares and thy cries must haue obtayned it . O sinne ! How offensiue art thou to the heauenly Father ? how deepely dangerous to the state of our soules ? seeing this expiation was necessary to abolish thee ; seeing pardon for thee could not be obtayned , but by these cruell sufferings , by these bloody teares of our Reedemer . And thou ( o my soule ) crie hideously when thou praiest to the Lord , and weepe abundantly for thy sinnes : sigh , groane , teare bloody teares from thy soule when thou askest forgiuenesse ; seeing thy Sauior thus cried and wept when hee made intercession for thee . For what reason or iustice is it , that thy Sauiour crie and weepe for thee , and not thou for thy selfe ? Or if thou canst not weepe in thy prayers , yet be earnest & attentiue , let not thy thoughts be either scattered , or heauy and dull : for if thou be not attētiue to make thy prayers , the Lord will not bee attentiue to heare them . Learne also to lament , not onely for thy owne offences , but for the sinnes and miseries of others ; euen as the Prophet Hieremie lamented for the calamity of his people when he sayd : My eyes faile and are dimme with weeping . For albeit true charity beginneth alwayes at our selues , yet must it extend vnto all : there is no truer token of true charity , then when it doeth extend vnto all : not onely in shewing compassion for their miseries , but especially in crauing pardon for their sinnes . Ioy at the good which happeneth to other men , and greeue at their euill : and so shalt thou make profit of euery mans conuersation . OF THE SVBSTANCE OF THIS Prayer . BVT proceed , O my soule ! to the substance of this praier , and obserue well euerie word therof ; for there is not one word therein that is not of weight . FATHER . FIRST he began with the sweet word FATHER . Hee did not terme him LORD ; for that was a name of seuerity and iustice ; but FATHER , which is a name of pity and mercy . If he had sayd , LORD , forgiue them , as Saint Stephen prayed afterward ; it might haue seemed that hee had referred their pardon to the curtesie and iudgement of iustice . But FATHER is a name of compassion , a name of the new Testament . A name which by the blood and merits of our IESVS , we may challenge to vse towardes hm . That , as he pleased to bee our brother : so hee would thereby make vs the sonnes of his FATHER . And therefore hee vsed the same worde in praying for vs , which hee did in praying for himselfe : For as he prayed for himselfe ; Father into thy hands I commit my spirit : so he prayed for vs ; Father forgiue them . As if he should haue said : O my Father ! acknowledge me now for thy Sonne , thy onely Sonne , thy Sonne in whom thou art well pleased , thy Sonne to whom thou wilt denie nothing : for as I am obedient to thee , as to my Father ; so I expect to bee heard of thee , as thy Sonne . Father , I am therefore come into this world , that sinners also should be receiued for thy sonnes ; and therefore heare mee now in praying for them . If euer thou wilt heare them praying to thee in my Name , heare now my owne prayer for them . So deare a Sonne as I am to thee ; so acceptable let my prayer be to thee . If thou hearest not the prayers of thy Sonne , whose prayers then wilt thou heare ? If thou reiectest my prayers , thou doest more torment mee then doth the Crosse. The Crosse I patiently endure to abolish a greater euill : that is , to appease thy wrath , and to make sinners accepted for thy sonnes . But fauour these torments of thy Sonne , that they be not endured in vaine . Fauour thy Sonne , not to double his terments , by denying him his charitable request . Thou doest amply reward the trauailes which any man shall performe in thy seruice : Now thy Sonne requireth no recompense for himselfe : for all my trauailes , for all my torments in obedience to thy will , I require no other recompense , but that thou wilt grant my request for miserable sinners . FORGIVE BY this word our Lord discharged the office of a Priest , in praying for the sins of the people : for which hee cryed , not onelie as a Priest , but as a sacrifice ; which neuer demandeth free forgiuenesse , but bringeth satisfaction with it . And not only he cried with his mouth ; but his wounds cryed , his blood cryed , his defilements cryed , his torments cryed , al his members cryed : Forgiue . So many wounds as he receiued , so many griefes as he endured ; so many mouthes hee opened , with one voyce intreating . Accept these sufferings for the sinnes of all men , for wee doe pay thee whatsoeuer they owe. Wee giue thee blood and smarte for ransome , life for satisfaction , body and soule for sacrifice : Let there now bee mercy with thee , for this is a plenteous redemption . It is a hard thing indeed which is demanded ; namely , that a most indulgent Father should forgiue and forget the cruell death of his only Sonne , his entirely beloued Sonne . But the sonne himselfe demands it : he demands it with his blood , with his wounds ; with all his sufferings he demands it . Not vnder any condition , as hee prayed for himselfe in the garden ; If it be possible , If thou wilt , If it may be : but positiuely and absolutely he prayeth thee to Forgiue . His owne passion hee left to thy will ; but thy pardon hee doth absolutely intreat . He put it to thy pleasure whether hee should die or no ; but he leaueth no consultation , no choice for thy granting of forgiuenesse : his prayer for forgiuenesse is so absolute , as it may not be denied . Hereby thou mayest learne ( O my soule ! ) that remission of sinnes , and all diuine graces are to be desired of GOD without condition ; because this prayer is alwayes referred to the honour of GOD. Also , that whensoeuer thou forgiuest thy enemies , thou doe it absolutely , without reseruation . Neuer accompt it a Christian forgiuenes , when it is with exception ; that thou wilt not speake to him , that thou wilt not conuerse & be familiar with him . For thy SAVIOVR did not pray for his enemies vpon condition , or in part : hee prayed absolutely for all , and for all offences of euery one . GOD also is so noble in pardoning , that hee cannot forgiue one sinne , either alone , or in part : hee neuer pardoneth to halfes ; he cannot but either wholly pardon , or wholly punish : If any one sinne be vnpardoned , the sinner must be charged with all . O gentle IESV ! thou didst absolutely pray for all sinners , and therewith offer thy blood , as a sufficient ransome for all sinnes : For all sinnes might bee numbred , but thy precious blood could not be valued . And it was not onely absolutely , that thou diddest pray to thy Father , but also that hee would presently forgiue : thou wouldest not giue day , it must bee foorthwith : remission must bee granted without intermission . Thou wert then neere the point of thy death : but thou wouldest not die vntill pardon was granted : thou wouldest not make paiment of all thy blood , vntill thou hadst thy bargaine in hand ; vntill peace were composed betweene GOD and Man. Thou art not like many worldly Parents , who leaue small inheritances to their children , intangled many times with debts , suits , or other incumbrances : but for the heauenly inheritance which thou hast giuen vs , thou hast made ready payment , cleared all reckonings , remooued all difficulties and charges , and concluded perfect peace with thy Father before thy death ; saying vnto him , FORGIVE ! and that presently , O my Father ! for euen now is the time arriued to forgiue . This is the houre of sacrifice , the day of satisfaction , the day of remission , I am euen now readie to lay downe my life , and I make now my last petition ; my last suit to thee shall bee this ; FATHER forgiue . O heauenly FATHER , as thou louest thy Sonne , so hold him no longer in torments ; for I must not die vntill thou forgiue . Neither did hee pray to the Father to forgiue the sinnes only which then had been committed , but simply to forgiue ; euen those sinnes also which afterward should be committed . For his persecuters had not then satisfied themselues with blasphemies and scornes ; they had not then offered him a spunge dipped in vineger ; they had not then opened his side with a speare ; they had not then feasted their eyes with sight of his dead bodie : and yet he prayed as well for these as for all the cruelties which before they had done : Yea , for all sinnes , not onely past and present , but to ensue , hee powred foorth this prayer ; Father forgiue . Teaching vs thereby , not onely readily to remit all wrongs receiued , but to stand resolued nothing to regard whatsoeuer iniuries shall afterwards bee offered ; and to make diligent search , that no secret desire of reuenge , doe secretly rankle and fester in our soules . But O meeke IESV ! O the hope of my soule ! what is the reason that thou doest pray to thy Father to forgiue ? Hadst thou not power in thy selfe to pardon sinnes ? Couldest not thou as easily giue as aske ? One word from thy selfe might haue serued the turne : wherefore then didst thou intreate thy Father to forgiue ? O my soules solace ! was it to declare thy selfe to bee a perfect Priest , in furnishing thy sacrifice with prayer ? for a Priest did offer , not onely sacrifice , but prayer : hee was not onely a sacrificer , but an intercessour for the people . Or was it to shew , that thou madest greater reckoning of the iniurie done to thy Fathers glorie , then of the violence vsed against thine owne life ? Or lastly was it to manifest , that thou wert so intentiue to the redemption of the world , that thou wert not offended with any thing they did ? that thou tookest all in good part ? that thou didst not esteeme them malefactors to thee , but benefactors to all the world ? regarding more the good that the world was redeemed , then the hurt that thou didst die ? As if in other words thou hadst said . FATHER , These men haue broken thy Law , discredited thy truth , violated thy Temple , blasphemed thy Name ; and therefore thou art hee who must forgiue them . I haue no cause to forgiue , because I am nothing grieued ; I am well pleased with my death ; I esteeme my life well bestowed ; seeing by this meanes the world is redeemed , and heauen furnished with new glorious guests . When losephs brethren feared that hee would reuenge their violence , hee sayd vnto them : When ye thought euill against me , GOD disposed it to good ; that hee might bring to passe as it is this day , and saue much people aliue . Feare not therefore , I will nourish you and your children . Much more truely may our SAVIOVR say to those who crucified him ▪ You entended much euill against me ; but loe , all is turned to my glory , and to the good of many . You thought by taking away my life , to extinguish my power : but loe , I liue , and haue all power in heauen and vpon earth . There neuer was , nor can bee done a more wicked act , then the taking away of my life ; and yet neuer did so much good follow any act ; namely , the saluation of much people aliue . And now feare not my reuenge : I haue prayed to the Father for you , I haue obtained your pardon , I haue obtained , not onelie that you be not charged with the euill , but that you may enioy the benefit of my death . Which example if thou wilt follow ( O my soule ) If thou wilt regard more the good then the euil which ensueth euery action ; if thou wilt ( which is a property of GOD ) draw good out of euill ; thou shalt neuer hate any enemie , but rather loue him for the good that hee worketh . A great mans son will wel endure to be taught and reproued by his schoolmaster : But there is no better schoolemaster then an enemie ; who beareth an eie ouer thy actions , and wil be nimble to reprooue thy faults . If thou wouldest liue warilie and in good order , pray to GOD to send thee an enemie , and thou shalt need no schoolemaster ; hee will spare thee that stipend . An enemie is the bridle , a friend is the couer of sinne . Friends puffe vs vp ; but enemies humble vs , and make vs vigilant and wise . Hee who hateth his enemie , striketh one that is sicke ; killeth a dying man. Triacle is made of poison . Take the malice of thy enemie , temper it with loue to him , and with the works of charitie towards him ; and thou makest an excellent preseruatiue for thy soule . THEM . BVT O gracious Sauiour ! who were they for whom thou diddest pray ? what them didst thou meane ? what them wouldest thou haue forgiuen ? were they thy cruell crucifiers ? wherefore then diddest thou not terme them bloodsuckers , paricides , sacrilegious hangmen , or whatsoeuer other name either cruelty or impiety could deserue ? For two especiall causes . One , to instruct vs , that wee abstaine from reprochfull speeches ; The other to declare , that he esteemed no man to bee his enemy . Vndoubtedly , the Sonne of GOD did not accompt his executioners for his enemies , but for his friends , for his brethren , for his owne flesh and blood : and therefore hee preached vnto them during his life , and at his death prayed for them . They hated him indeed ; but in so doing , they hated the most louing friend they had in the world : one who could not bee angrie with thē , whose loue could not be , either withdrawne , or abated from working their good . In case he disliked any thing they did , it was not in regard of himselfe , but of his FATHER : and therefore he prayed his FATHER to forgiue them . He who was nothing offended with iniuries against himselfe , as regardlesse both of torment and scorne ; was most sensible of the iniuries and despite which reached to his FATHER : not to haue them punished , but forgiuen . Also he vsed the generall word them , not onely for them , who were the present actors of his death ; but for all them besides , who by their sins gaue cause to his death . And thou , O my soule , art included in this prayer , whose sinnes also are included in the cause of his death . Thou hast thy part in his prayer , thy part in his remission : especially if thou adioyne thy prayer with his . For if his prayer was profitable to them , who neither prayed with him , nor intreated him to pray for them ; it will bee profitable for thee , in case thou doest both . For verily his prayer was profitable to those who desired no pardon , who did absolutely refuse it . For how could they desire to bee pardoned , who would not acknowledge that they did offend ? who cast all the blame vpon IESVS ? who held him to haue deserued worse then he suffered ? Those excommunicate Iewes were so farre out of their wits , that they did not onely forbeare to aske pardon for their offence , but repelled pardon so much : as they could : being not onely not sorrowfull for the mischiefes they did , but grieued because they could doe no more . They were not content to goe without pardon , but they demanded vengeance for that which they did : His blood be vpon vs , and vpon our children . O sottish Synagogue ! wherefore doest thou desire that the blood of CHRIST , appointed to redeeme thee , should bee turned to condemne thee ? O vnfortunate Iewes ! O cursed people ! if the Sonne of GOD had allowed your demand . But hee appealed from it , hee would not consent to your reprobate request : he would in no case consent , that his blood should be shed against you , but for you . You called vpon you the most cruell curse that could bee ; his blood be vpon vs ; but he encountred it with his mercifull prayer , Father forgiue them . It hath beene often seene that a man will not hurt his enemy , that he will pardon him if hee repent ; but who but IESVS did pardon them , who would not be pardoned , who despised pardon ? who would not pardon him by whom they were to be pardoned ? who would pardon Barrabbas , a murtherer among them ; but not IESVS who came to saue them ? O infinite goodnesse ▪ what wit is able either to acknowledge , or apprehend such exceeding loue ? Thou diddest cleanse those who would be vnclean : thou diddest set those at liberty , who would be in restraint : thou didst vnburthen those , who would bee ouercharged : thou didst saue those , who would bee damned . O my soules safetie ! If thou didst pardon those who desired no pardon ; wilt thou not pardon him , who with sorrow and teares entreateth thy pardon ? Thou didst meet them who came to apprehend thee ; meet me then O good IESV ! who come to intreat thee . Thou diddest defend thy cruell tormentors , who scorned thy defence ; who acknowledged no fault : defend him , I beesech thee , who flieth to thy defence , who is much displeased that euer hee did offend . I am not yet amended , I confesse : but it grieueth me that I am not amended ; and with teares I entreat thee that I may amend . Create in mee a cleane heart , and renew a right spirit within me . O great GOD ! the heart which I brought from my mothers wombe is so vncleane , that I dare not offer it to thee ; it dares not appeare in thy presence . It is polluted with many foule sins , it is loaden both with delights and cares of this world . But create in mee a cleane heart , fit to receiue thee ; infuse into it a right spirit , fit both to loue and to praise thee . O gracious GOD ! giue mee a new spirit , for mine is olde and vnpleasant : giue mee a cleane heart , for mine is impure : If thou doest not this , if I bee not so changed , no prayer of mine shall euer be heard . FOR THEY KNOW NOT WHAT THEY doe . BVt O mighty Redeemer ! was it not sufficient , either that thou didst pardon their sinnes ? or that thou diddest both absolutely and earnestly intreat thy Father to pardon ? but thou must also plead their cause before him ? Oh! how great was the worke of the Redemption of the world ? far greater then was the worke of creation . The reason is plaine : Because there is not so great a distance betweene nothing and nature , as betweene sinne and grace . For as grace is exceedingly aboue nature , so is sinne exceedingly beneath nothing . Nothing giues no offence : but sinne offendeth infinitely . And therefore GOD produced all things out of nothing , only by his word : but to reduce sinners to grace , all these great actions were required . To teach vs thereby , no lesse to abhor sinne , then we would abhor thus cruelly to intreate our SAVIOVR ; thus carelesly to put him to all these performances againe . O fountaine of Loue ! Albeit , all power is giuen thee both in heauen and vpon earth ; ye twouldest not thou heere susteine the office of a Iudge . Albeit , these intolerable both iniuries and indignities were heaped vpon thee , yet wouldest not thou beare the part of an accuser : but thou wouldest bee a Mediatour . Now , to a Mediatour two offices do properly pertaine : either to present supplication , or to make some defence . The one our SAVIOVR did , in saying ; Father forgiue them ; the other , when he added ; for they know not what they doe . By the first hee was an Intercessour ; by the second a Patron or Aduocate ; by both a most perfect Mediatour . The Iewes before had sought after many accusations against IESVS , but could find none : and now innocent IESVS seeketh how to excuse them . And verily this sinne was of so high quality and nature , that besides ignorance , nothing could bee brought , either for excuse or for extenuation thereof . And yet it seemed that their ignorance was not onely grosse and supine , but voluntarily affected : euen as if a man should willingly couer his eyes , because hee will not see who it is , whom hee intendeth to smite or kill . But assuredly they knew not , either what good they did to CHRIST , or what euill to themselues . They knew well enough what euil they did ; but they knew not what euil they did thereby deserue . But where art thou ? O my soule ! In what estate esteemest thou thy selfe , whensoeuer thou doest voluntarily aduenture to sin ? what shall thy SAVIOVR say for thy excuse ? For it seemeth that thou art in worse case , then were the Iewes who tormented him to death . For ignorance was alleaged for them ; but that cannot possibly be pleaded for thee , because hee is more clearly reuealed to thee then he was to them . Thou knowest right well , both what thou doest , and what is to ensue . But O saluation of soules ! If in the sharpest sence of thy torments , thou didst extenuate thy tormentors sinnes , wilt thou not now in thy seat of glory , alleadge something to thy Father for those , who with faith and with griefe implore thy defence ? It is true indeed , that ignorance cannot bee pretended for mee . But hast thou but one blessing , O my SAVIOVR ! hast thou but one defence for all sinners ? Defend mee , euen me also , O my SAVIOVR ! say I was weake , or inconsiderate , or suddenly surprised . Say what thou wilt , O my SAVIOVR ! so I be not banished from thy defence . And yet in very trueth it may be said , that all sinners are blind , that they know not what they doe . For if they knew , with what impietie they violate the goodnesse , and dis-esteeme the iudgements of GOD ; with what defilements they deforme the beauty of their soule ; what losse they incurre of eternall glory ; what penalty of eternall torments awaiteth for them : they would rather aduenture vpon a thousand deathes , then vpon one sordide and slauish sinne . O incomprehensible loue ! Thy members ( O my SAVIOVR ) were racked on the Crosse : thy ioynts opened , thy nerues crackt , thy hands and thy feet were painefully nailed ; on euery side thou wert assailed with blasphemies and scornes ; all which thou didst beare off with thy loue . Thy loue did not permit thee either to complaine , or to be angry ; thy loue made thee sencelesse of griefe ; thy loue made thee forgetfull of thy selfe , and mindfull of nothing but of mercy for thy enemies ; and to appease thy Fathers wrath against them . O louing IESV ! what charitie burned in thy diuine breast ? that almost at the instant of thy death , thou wert more regardfull of thy enemies , then either of thy selfe , or of any thy friendes . For thy mother and some other thy friends stood sorrowing and weeping neere the Crosse ; thy enemies did most bitterly blaspheme ; and doubtfull it is , whether the heauinesse of the one , or the malice of the other did most exceed : and yet thou wert not so intentiue to comfort the first , as to prodcure pardon for the last . Assuredly , O my soule ! it is not our Lords minde to drie vp thy teares , to asswage the sorrow which thou shouldest expresse , in regard of his sufferings . It pleaseth him well , that his friendes should freely spend teares for his torments ; but he cannot endure , that sins by his torments should not be pardoned . As hee died for pardon of sinnes , so was hee most carefull to vse all meanes , to obtaine the same . He came not into the world to drie mens eyes from weeping , but to saue mens soules from perishing : as this was his principall worke , so his principall words were directed to this end . O bottomlesse depth of charity and goodnesse ! neuer exceeded , neuer equalled . Verily , O good IESV ! as thou saidest at thy last Supper , I giue you a new commandement : so mightest thou haue said vpon the Crosse ; I giue you a new example ; not onely to pardon , but to pray for our enemies ; and in the best manner that you can to excuse them . And that at the very instant of offence , before it be fully accomplished : before either intreaty , or time , hath either worne out , or any deale abated our griefe . For whilest their malice was hottest in action , whilest with many cruelties they tormented thy body , whilest with high blasts of blasphemy they vexed thy soule , thou , as if thou hadst beene . depriued , both of sence in thy selfe , and respect towardes thy friendes , didst wholly bend thy selfe to obtaine their pardon . Thy griefe was greater without comparison , that thy enemies should perish , then that thy friends did lament ; or that thy selfe didst endure a most sharpe and shamefull death . Verily , O meeke IESV ! now was that verified which had beene prophesied of thee long before : He made intercession for the transgressors . And againe : For the loue that I had vnto them , loe , they take against mee ; but I giue my selfe to prayer . For thy charitie was so great , that it would not suffer thee to complaine of thy torments : Yea , it enforced thee to pray for thy tormentors ; yea , to excuse them . Euen as a man will easily , not only pardon , but excuse him ; by whom he is cut , lanced , seared , or otherwise grieued ; either for preuenting or curing some dangerous disease . As before thou hadst taught vs to loue our enemies ; so here thou diddest giue example , how farre wee should loue them : euen to pray earnestly for them ; to bee sorry for their offences , and rather to qualifie and couer , then either to aggrauate or display them . Hee that thus loueth not his enemy , doth not beare true loue towards thee . For the loue of GOD is so ioyned with the loue of our neighbour , that they cannot be separate . They both spring from the same roote ; they both flow from the same fountaine ; they are , as it were , twisted into one threed : insomuch as with the same habituall loue where with wee loue GOD , we loue also our neighbour . As all the lines of a spheare which touch the Centre , touch also one another ; so whosoeuer loueth GOD , loueth also his neighbour : & thou canst not separate from thy neighbour , vnlesse thou also separate from GOD. The Commaundement to loue , seemeth to be no hard Commandement because it is to doe that whereto we are inclineable by nature . If GOD had commanded vs to hate our neighbour ; it seemeth to haue bin more hard ; because it is more agreeable to our nature , to loue , then to hate . Albeit thy neighbor be troublesome and hard ; yet loue him not the lesse . If it bee hard to loue thy neighbour , it is more hard to bee hated of GOD. THE FATHERS ANSVVERE . NOW , albeit the FATHER did not foorthwith answere the Sonne in an audible voyce ; albeit a voice did not sound from heauen , at the death of IESVS , as it did at his baptisme : This is my beloued Sonne , in whom I am well pleased : yet , as the Apostle said , that his prayer was well heard ; so there is no doubt , but it was effectually answered . For as IESVS prayed much more then hee was heard to pray ; so was his prayer answered , when no answere was heard . But GOD doth not alwayes answere prayers by words , but for the most part by effects . When the Father denied his Sonnes prayer in the garden , he answered by an Angel in words ; but when he granted his prayer vpon the Crosse , hee answered not by wordes , but by effectuall workings ; which is a most powerfull answere . First , therefore by vertue of this prayer , one of the theeues crucified with him , conuerted to him ; and desired to be remembred by him . Then the Centurion , who was appointed to guard him , did openly confesse him to be the Sonne of GOD : and others also , who stood by , smote their breasts ( their hearts being smote before ) and returned into the city . Afterwards at the Feast of Pentecost , three thousand were conuerted at one Sermon , and fiue thousand at another . Also by merit and power of this prayer , Saint Stephen was called ; Saint Paul conuerred ; Saint Matthew elected ; and generally , all our prayers are heard , all our sinnes remitted , in case we repent . Wherfore conceiue , O my soule ! that GOD the Father answered his Sonne , not by externall voyce , but by tacite and internall consent ; in maner as followeth . O My Sonne ! I see thy sufferings , and I see the loue wherewith thou sufferest . The loue wherewith thou so imbracest thy paines , that it will not suffer thee to bee angry for thy paines : the loue whereby thou art , both ready and desirous , to suffer more paines then thou doest . Loe now , I accept thy sacrifice , burning in the bright flames of thy loue : loe , thy teares , groanes , sighes and cryes , haue preuailed with me , and obtained thy desire . Loe , my Sonne , I grant thy petition , I heere lay downe my wrath ; I shut the floodgates of my fury , and open the fountaines of mercy to all . I offer grace , iustice , remission of sinnes , adoption to bee children ; aswell to those who thus rage against thee , as to all other sinners , in all ages , and of all countreys ; whensoeuer they haue beene , or shall be , or wheresoeuer they are , or howsoeuer they haue offended . All this , my son , I freely grant by the merits of thy passion ; but so , as they reiect not this mercy offered ; so , as they but open their armes to embrace it : But I will compell no man against his will. For , as when thou diddest open the eyes of the blinde , it was their owne eyes whereby they did see : so when the will of sinners is both enlightned and enabled by grace , their proper will must then fall to worke . And therefore let all sinners but resort vnto me ; let them with humility in themselues , and faith in thee , sue forth their pardon ; let them take out this my grant vnder seale of the Sacraments ; and we will bee all friends : they shall be my sonnes , and thy fellow heires in my kingdome of Heauen . MEDITATIONS vpon the same . O HOLY FATHER ! how great are thy mercies towards miserable sinners ? giue me thy grace both by vnderstanding to know , and by loue to admire them . How much more forcible was this prayer of thy sonne vpon the Crosse for sinners , then was his prayer in the garden for himselfe ? When hee prayed in the garden , prostrate on the ground , bathed in a bloody sweate , thrice for himselfe , thou wouldest not heare him : but when hee prayed on the Crosse for his mortall enemies , thou diddest grant his prayer at the very first word . O infinite goodnesse ! that had more pity on the miseries of sinners , then on the flesh of thy only sonne And because to thy diuine eie nothing is past , nothing to come , but all things are present ; because with thee there is neither yesterday nor to morrow ; because thou neither foreseest things to come , nor remembrest things past , but beholdest all things with one act of thy diuine knowledge : because things which are not only far off in regard of vs , but happily are not , are present to thee : it followeth , that thy sweet sonne still hangeth crucified before thee betweene heauen and earth ; still bleedeth and praieth for sinners ; Father forgiue them . Forgiue thou , I pray thee , by vertue of this prayer , the sinnes of thy suppliant : which alas ! I haue almost forgotten , but are all present before thee , and cry to thee for iustice . For if this powerfull prayer was heard for his professed and malicious enemies , who neither desired nor regarded his prayer ; shall it not bee heard for those who ioyne with him , both in prayer for forgiuenes , and in teares , to extinguish thy anger against them ? Heauenly Father ! I haue nothing of my owne which thou canst accept : but I heere present to thee , the merits and obedience of thy only Sonne ; all the labors and griefes which in this world hee endured for sinners . For this is our stocke , this is our treasure , this is the inheritance which he hath giuen vs , and wherof he hath made vs heires by his last will and testament : and this is rightly ours . Because it is no lesse ours which is freely giuen vs , then that which wee purchase by our owne endeauours . And , O blessed SAVIOVR ! what can I want if I haue thee ? If I haue thee , I haue my part in thy prayers , in thy teares , in thy blood , in thy death , in all the merits of thy sufferings , and shall haue my part in thy glory . Thou didst not only pray for sinners on the Crosse , but continually praiest to thy Father for them ; that hee will vouchsafe to forgiue thē , to impute their offences to thee , and to impute thy righteousnesse to them . O bowels of mercy ! cease not , I beseech thee , often to repeat this paryer to thy Father for mee ; Father forgiue him . For because by sinning I often become thy enemie , I often crucifie thee : what should become of me , if thou shouldest not often pray to thy Father to forgiue me ? And therefore , O my sure Saluation ! so often as either by my owne infirmity , or potency of my enemies , I slippe into sinne , so often say to thy Father for me , Father forgiue this sinner : Father , for my sake bee not displeased with him . And the greater my offences shall be , the greater shall be thy glory in procuring my pardon . For because of all attributes to GOD , goodnesse , after our manner of vnderstanding , is the most excellent ; and that wherein hee glorieth most , and that for which hee is most praysed both in heauen and vpon earth ; it followeth , that the more goodnesse hee expresseth in any action , the more glory he acquireth thereby . And therefore as generally GOD hath not manifested so great goodnesse in anie worke , not in all , as in the worke of our Redemption ; wherein he both did and suffred so many things to make vs good : as thereby in generall , the passion of our SAVIOVR , is so farre from being ignominious , that all the workes of GOD layd together , doe not beget to him so great glory : so in particular , the greater the sinnes are that thereby are remitted ; as they manifest the greater goodnesse , so the glory which they rayse must be the greater . IN WHOSE Presence this Prayer was made . ALL this was done in the presence of his blessed Mother , and of diuers of his dearest friends : As calling them to be witnesses of this Generall pardon ; as calling them to be witnesses , that as all were redeemed , so all might bee pardoned by his death . Teaching them also , first , to forgiue iniuries done personallie to themselues ; secondly , that albeit they were permitted to weepe for his death , yet they were not licenced either to seeke , or to desire reuenge , Lastly , to enioyne them to ioyne with him in this charitable prayer ; Father forgiue them , for they know not what they doe . Our SAVIOVR would not lay downe his life , vntill he had made a most perfect knot of amity and peace ; vntill he had reconciled man with GOD ; vntill he had reconciled his enemies with his friends . For in that he intreated his Father to forgiue , he commanded his friendes neuer to accuse . For what iustice could bee required against those who were pardoned ? How should man be offended , when GOD is appeased ? As he left them a passion to weepe , so did hee enioyne them a compassion to forgiue . O most happy and holy-day ! wherein the sonne praied , the Father pardoned , and men were reconciled . And this was the peace , O great Redeemer ! which was sweetly published by heauenly voices ( as by thy herehaults ) at the time of thy birth . On earth peace , good will among men . This was the gift which in thy last Sermon , thou didst leaue to thy Disciples : Peace I giue vnto you . And thus at thy death in praying for thy enemies , thou didst seeme in this sort to speake to thy friends . LOe , my friends , I am now concluding the great peace of the world . I haue reconciled you to my Father ; I haue vnited you to my selfe ; and doe enioyne you to bee at amity with all men . As I die in loue with all men , so must all hate extinguish by my death , among those that are mine . Alasse ! what should beco0me of you and all mankinde , If I should now die in displeasure or discontent ? Assuredly , you should not then be reconciled to my Father ; you should not then bee vnited with me . And verily so often you fall from this reconcilement , so often , you breake this vnion , as you be at enmity with you brother . When you are at mutuall contention your enemy the diuell in like fashion looketh on , as an Eagle eyeth a Cock fighting or a Wolf the rude encountering of Rams : intending to make you all his prey . In case you fall into hatred together , you thereby strike into variance with me . O blessed Peace . Maker ! who shall dare to take reuenge of light iniuries , seeing thou didst pray for those who tormented thee to death ? Seeing thou madest no reckoning of the nailes which pierced thy handes and thy feete , shall I make account of an angry or disgracefull word ? How shall I desperately dare to esteeme any man my enemy , seeing thou wouldest bee a friend and brother to all ? Verily , thus much may any man borrow of his owne weakest reason ; that by hating others , I loose thy loue ; because I hate those whom thou louest , and for whom thou ceasest not to pray . O my soules health ! Leaue me not , I beseech thee , either out of thy prayer , or out of the reconcilement which thou hast made : seeing I can haue no benefit by the one , but I must bee included in the other . And seeing the sinnes wherof I desire to bee pardoned , are infinitelie hatefull to thy Father ; let me not esteeme the iniuries intolerable , which any man shall doe vnto me ; let me be no lesse vnwilling to reuenge the one , then I would be to bee punished for the other . Yea , let me be no lesse carefull to pray for the offences of others against my selfe , then I would bee to intreate pardon for my offences against thee . A CONCLVDING Thankesgiuing , Payer and oblation . I Adore , laud , and glorifie thee , O LORD IESV CHRIST ! I blesse thee and giue thee thankes , O Sonne of the liuing GOD ! for that thou wouldest not onelie permit , but submit thy sacred members , to be thus cruelly both tormented and deformed for mee . And now I lowly blesse and salute them all , for the loue and honour which I am bound , both to beare and to expresse towardes thee for this benefit . I salute and kisse thy blessed feete ; which had trauailed many iourneys , and at last waded to death for mee in thy blood : leauing markes behinde them , in what footstepps I should treade , I salute thy knees , which were often bowed to the earth in prayer , and often wearied with trauaile for mee . I salute thy blessed breast ; inwardly inflamed with loue , and outwardlie deformed with knotty scourges . Haile sacred side which was opened ; gentle and sweet heart which was pierced for mee with a speare . Haile battered backe of my Redeemer , plowed and furrowed with grieuous lashes . Haile holy armes , spread at the largest length to embrace all sinners ; and most bountiful hands in distributing the treasure of thy blood among them . I salute thy glorious countenance defiled with spittings ; which thou hadst neither lust nor leisure to wipe away . I salute thy mellifluous mouth , and all thy instrumēts of speech ; which could not bee stopped by a spunge filled with vineger , or by any othermeanes from praying for mee . And you gentle eares , filled for my sake with blasphemies and reproaches ; you amiable eyes , which for mee haue powred forth many showers of teares , I reuerently salute you . I salute thy royall head , most cruelly goared and gashed with thornes ; to adorne me with the crowne of glory . Most meeke IESVS ! I salute thy whole body , which was scorned , scourged , crucified ; which died and was buried for my saluation . Haile rosie woūds , and most precious bloode , which was offered to thy Father for me . Haile most noble soule of my SAVIOVR , which was vilely vexed and crucified to death , to procure for mee eternall life . I confesse , O louing LORD ! that since I was brought forth into this sinful world , I haue brought forth a world of sin . Therefore I beseech thee by the sufferings of thy most sacred members , to clense all my members from the corruptions wherewith I haue clogged them ; and to sanctifie them with the merits of thy passion . I beseech thee ( O LORD ) fauourably to forgiue mee what I haue done ; and liberally to giue mee what I could not deserue . AND O most mercifull FATHER ! most mighty creator of heauen and of earth ! albeit I am of all sinners the most vnworthy ; yet doe I offer to thee the most precious death of thy onely sonne , for all the sinnes that I haue done , and for all the benefits that I desire . Behold , O most pitifull Father , what impieties were dealt vpon thy most pious sonne for my sake . Behold the torne coat of thy son Ioseph , dropping with blood ; and see if thou knowlest it to bee his garment . Verily he is fallen into the power of some wicked beast , which thus hath torne it , and trampled it in his blood ; and altogether deformed it with the filth of our sinnes . O distributer of grace ! cast the eies of thy maiestie vpon the vnspeakable worke of thy mercy : behold , I pray thee , who it is that thus hath suffered ; and fauourably regard him for whom he hath suffered . Behold , O glorious FATHER ! the members of thy sweet childe , cruelly racked vpon the crosse ; and fauourably regard what my substance is . See his bleeding hands nayled to the crosse , and bee pleased to remit the bloody sinnes which my hands haue committed . See his naked side pierced with a speare , and renue me with the blessed fountaine which flowed out of that wound . See his vnspotted feet struck through with rough and rigid nayles ; and enable mee by the fastning of them to the Crosse , to run constantly the way of thy commandements . Obserue , O eternal Father ! thy deare Sonne , in the fairest flourish of his age ; how his necke bowed , his head declined ; how his whole countenance was deformed . Behold , how his starry eies are sunke and set in his head ; how his nose growth sharp , his lippes pale , his eiebrowes hard , his cheekes shrunke and wane : behold his breast swolne , his side bloody , his bowels drie , his armes and legges stiffe : Beholde his whole body resolued into death . Behold my Priest , who need not bee sprinkled or sanctified with other blood , but gloriously glistereth in his owne . Behold , my pleasing and perfect sacrifice ; odoriferous and acceptable to thee . Behold my Aduocate whome I haue directed to plead my cause before thee . Heare him , I pray thee , and regard the defence that hourely hee maketh for me . Grant , O pitifull FATHER ! that I may alwayes haue him for my Aduocate , whom by no merit of mine , but by thy pure grace thou hast giuen for my Redeemer . O omnipotent FATHER of my LORD ! what I could find most precious , most highly to bee esteemed , I haue deuoutly presented to thee : Compose thy selfe now , to dispose thy grace and mercy towardes mee . And albeit I am vnworthy of thy rich fauours , in regard of my merits ; yet remember thy mercies , remember thy promises , remember the inestimable merits of my Redeemer : remember what hee hath done , and what he hath suffered , euen from his Cratch to his Crosse ; not for himselfe , but for me . All which I heere offer to thee , most gentle FATHER ! as a sacrifice for my sinnes , and for all my necessities : for whatsoeuer I require of thee , it is in his name , and for his sake ; it is for the loue thou bearest to him , and for the loue that hee beareth to thee . Thou hast promised to honour fathers in their sons , and sonnes for their fathers . O fauourable LORD ! honor now thy onely Sonne , by doing good to moe , for the loue thou bearest to him . For he is my FATHER , my second Adam ; and I am his sonne , albeit vndutifull ; yet because , in trueth , I am his sonne ; for the loue thou bearest to him , be fauourable to mee . For assuredly , he hath payd for mee much more then I owe. No offence can bee so grieuous , for which his sorrowes , his sufferings , his obedience , and aboue all his profuse loue , hath not amply satisfied : which his large riuers of blood cannot wash away ; which may not bee drowned and deuoured in his death . O heauenly FATHER ! there is nothing in my selfe , which I dare presume to present vnto thee . For what can proceed from this carion , which is not noisome ? what fruit canst thou expect from this earth , which thou hast cursed from the beginning , but thornes and briers ? And therfore I offer this my SAVIOVR and Redeemer , thy most blessed Son ; and the vnmeasurable loue whereby thou didst send him into the world , apparelled with my flesh , to free mee thereby from eternall death . Beseeching thee , to accept his humble and feruent prayers , for my dry and dull deuotions . Accept his teares , for the torrent of teares which I should powre foorth ; but by reason of the hardnesse of my heart , I cannot . Accept his incomprehensible dolours and torments , which thou onelie perfectly knowest ; for the sorrow & contritiō which I am bound to performe . Lastly , accept his sharpe and penurious life , with all his trauailes and exercises of vertue ; accept his cruell death , and all his passions , as a sacrifice to thy glorious Maiesty ; for all the euill workes which I haue done , and for all the good workes which I should haue done . Feede mee with his flesh , inebriate me with his blood : let his griefe enter into my soule , that I may bee resolued wholly into his loue . Away all forraine loues ; away with the multitude of worldly phantasies and dreames : let me be crucified with him to the world ; let me so die with him , that my life may bee layde vp in thy diuine treasury . Thy Apostle compareth all worldlie things to dung : and may bee likened to the swallowes dung , which fell vpon the eyes of Tobias , and made him blinde . For we cannot see spirituall things , so long as our eyes are daubed with this dung . The rich haue wanted , and suffer hunger ; but they who feare the LORD want no good thing . The things of this world doe not fill ▪ but inflate ; euen as the Prophet sayd of Ephraim : Hee feedeth on winde . They are like sharpe liquors , which doe not satisfie , but prouoke hunger . They are like salt water , to quench thirst ; or oyle to extinguish fire . O my life ! O desire of my soule ! hide mee from the world ; obscure me from the fawning fauours thereof , and take me into the secret retreits of thy bosome to dwel . One thing is necessary ; and that doe I desire . My beloued is one . My CHRIST IESVS , my GOD , my spouse is one , and my only loue . O heauenly FATHER ! let nothing be sweet , nothing sauourie vnto mee ; let nothing affect mee , but onely IESVS CHRIST . Let him bee wholly mine , and I wholly his . Let mee neither loue , nor know any thing but him , and him crucified . To whom with thee and the holy Ghost be all honor and prayse for euer . Amen . Praise , and Glory , and Wisedome , & Strength , Dominion , Riches and Power , bee vnto our GOD , for euermore , Amen . FINIS . LONDON , Printed by IOHN BILL . M.DC.XXIII . Notes, typically marginal, from the original text Notes for div A02849-e530 Christs trauailing vp the Mount. His stripping His nailing . Psal. 71. How he was strained . Psal. 21. The Crosse erected . Numb . 21. Exod. 29. Leuit. 23. With whom he was crucified . Asoliloquie * Bind him hand and foote , and cast him into vtter darkenesse . Heb. 5. 7. His praying . Ezek. 22. His Pleading . * And now brethren , I know that through ignorance yee did it , as did also your Rulers . Act. 3. 17. Obiect . Answ. The condition of Caluary changed . Iohn 4. The great mercies of GOD. The patience and loue of CHRIST . The true Mediator . Ezek. 22. Who prayed . To whom . For whom . Where . When. How. In what manner . Heb. 5. His strong crying . His teares . How offensiue sinne is . Attention in prayer . Whose sinnes we must lament Oculi mei defecerunt prae lachrymis . With how many mouthes CHRIST craued forgiuenesse . Psal. 130. Not conditionally but absolutely . Presently . For all sinnes past , present , and to come . Wherefore he prayed to his Father to forgiue , and did not forgiue them himselfe , Gen. vlt. Our Sauiour would not bee A iudge . An accuser . But a Mediatour . Two offices of a Mediatour . Noe defence for the lewes but ignorance . The grossenesse of their ignorance . Ignorance cannot be alleadged for vs. Yet some defences may . Gen. 27. All sinners are ignorant . The loue of CHRIST . It is not CHRISTS will that wee forbeare to weepe . A new example . Prophesies fulfilled . Isa. 53. Psal , 109. The charity of CHRIST How far to loue our enemies . The loue of GOD ioyned with the loue of our neighbour . Not so hard to loue , as to hate . A troublesome neighbour must be loued , Matth. 3. Heb. 5. How GOD often answereth . The effectuall answere of the Father . GOD doth not absolutely compell . Christs prayer more powerfull for sinners , then for himselfe . All things present to GOD. Christ still crucified . An oblation . No want if we haue Christ. A prayer . The greater our offences are , the greater is GODS glory in pardoning . And wherefore . A perfect peace-maker A great holy day . Luk. 2. 14. Ioh. 12. 27. The great peace of the world concluded . How the Diuell eyeth contentious persons . By hating others , wee loose GODS loue . A short Prayer . Phil. 3. Diuites eguerunt , & Psal. 34. Hos. 12. Cant. 6. Cant. 6. 
A02894	----	The mirrour of humilitie: or Two eloquent and acute discourses vpon the natiuitie and passion of Christ full of diuine and excellent meditations and sentences. Published first in Latine by the worthy author Daniel Heinsius, and since done into English, by I.H. Master of Arts in Mag. Coll. Oxon. Heinsius, Daniel, 1580-1655. 1618 Approx. 106 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A02894 STC 13039 ESTC S115181 99850400 99850400 15600 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02894) Transcribed from: (Early English Books Online ; image set 15600) Images scanned from microfilm: (Early English books, 1475-1640 ; 1274:12) The mirrour of humilitie: or Two eloquent and acute discourses vpon the natiuitie and passion of Christ full of diuine and excellent meditations and sentences. Published first in Latine by the worthy author Daniel Heinsius, and since done into English, by I.H. Master of Arts in Mag. Coll. Oxon. Heinsius, Daniel, 1580-1655. Harmar, John, 1594?-1670. [10], 96, [2] p. Printed by Bernard Alsop, and are to be solde at his house by Saint Annes Church neere Aldersgate, London : 1618. I.H. = John Harmer, the younger, who signed the translator's dedication: Io: Harmer. First leaf blank?. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Jesus Christ -- Passion -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-04 Emma (Leeson) Huber Sampled and proofread 2006-04 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE MIRROVR OF HVMILITIE : OR Two eloquent and acute Discourses vpon the Natiuitie and Passion of Christ , full of diuine and excellent Meditations and Sentences . Published first in Latine by the worthy Author Daniel Heinsius , and since done into English , by I. H. Master of Arts in Mag. Coll. Oxon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschin . erat . in Ctesiphont . LONDON , Printed by Bernard Alsop , and are to be solde at his house by Saint Annes Church neere Aldersgate . 1618. TO THE WORSHIPFVLL , his worthy friend , Thomas Nicholas Esquier , as also to the vertuous and religious Gentlewoman , Mrs Iane Nicholas his wife , and my must louing Aunt , all happinesse of this , and a better Life . Worshipfull Sir , THe due respect I beare vnto your worth , and the thankes I owe vnto you for the many arguments of your loue , and incouragemēts of my studies which I haue receyued from you , were the maine motiues that induced mee to tender vnto your acceptance , and to commit vnto your patronage this little Pamphlet and Alpha of my endeauours : Let me entreat your goodnesse to entertaine it . It consisteth of two discourses , vpon the Natiuitie and Passion of our Sauiour . The Matter thereof is as he spake of the yron , borrowed : the Language is our owne . That wherein they both concenter and agree , is no lesse then CHRIST ; then whom there is no greater , no better . For if the pursuite of anie thing besides the happinesse of Heauen be still without end , and neuer without danger : then may wee bee fully ascertained , that CHRIST alone is the chiefest obiect , whereon we may fixe the eye of our perpetuall contemplation , and embrace him with the armes of our deuoutest Affection : who is a Load-starre to direct vs vnto Heauen . I will not so much preiudicate your zealous intentions , as to perswade you to reade what I haue written : but rather to pardon , if I haue written amisse . Thus am I still iealous of mine owne errours and inability , beeing no lesse desirous to submitte my selfe vnto your iudicious censure : hoping that hereafter I shall addresse my selfe vnto the perfecting of some larger proiect : yet euer acknowledging that you deserue more then I can performe , and that you haue performed more then I can deserue . And therefore euer consecrating vnto you both my paines and my prayers : the one for your seruice , and the other for your safety : I euer remaine , Yours to bee commaunded , in whatsoeuer , IO : HARMAR . To the courteous Reader . NOthing more hard then to please all , nothing more ahsurde then to endeauour it . I am therefore ( for my part ) resolued to content my friends , and to contemne my foes . They I know , will mildly iudge , these will peruersely censure : being far worse then the Basilisques , they kill before they see . Well , it were impietie to flatter them , imbecillity to feare them . Thine as thou pleasest , I. H. THE MIRROVR OF HVMILITIE . HOM. I. Vpon the Natiuity of Christ . THe Epicureā Philosophers , ( Reuerend and right worthy Auditors ) who neuer had so much as the least relish of coelestiall ioy and happinesse , reposing their chiefest felicity in brutish and corporall pleasure , were accustomed to celebrate the twentieth day of euery moneth in honour of their Archmaster Epicurus , surmising a twentieth day to haue been the day of his Natiuitie . And not onely so , but also they adorned their bedde-chambers with his picture , and engraued his portraiture in their plate and ringes , that they might alwayes behold him whom they meant euer to remember . Thus much homage and duty did those prophane & effeminate Pagans performe vnto him that was the patrone of their opinion of pleasure . No maruell then if the Church of Christ hath consecrated one day vnto her Sauiour , for the solemnization of his Natiuity , and for the perpetuation of so ineffable a mystery . And yet howsoeuer the mysterie of the Incaruation of the Sonne of God be so great , and the benefite of it no lesse ; how lightly do we regarde it , how perfunctorily doe wee celebrate it ? I doubt not , but we all plainely see , that by the comming of Christ , God was vnited vnto man , and man reunited vnto God ; the rigor and seuerity of the Law abated , graces giuen , iniquities forgiuen , and yet how lightly doe we regarde it ? how perfunctorily doe wee celebrate it ? Some there bee that rather desire to bee curiously inquisitiue into the mystery , then to acknowledge the depth of it with modesty : and doe endeauour to apprehend that by naturall reason , which farre passeth the flight of humane vnderstanding . But wee ( Beloued ) that thinke it to bee a more secure way , and of lesse trouble and perplexitie , rather to adore the supernaturall excellency of it , then to assay with a Scotish and a sottish subtiltie , to diue into it ; first of all , let vs thinke vpon his cradle , and then afterwards vpon his crown : Let vs take our flight from his humility , that we may at the last so are vnto the chiefest height and sublimity . Let vs consider his conception , his natiuitie , his pouerty , his infancie , his impotency ; and let vs meditate vpon that blessed , blessed time , wherein hee tooke vpon him not onely the weake nature of man , but also the weakest age of man. Let vs fixe our thoughts vpon that thrice happie and auspicious day , a day farther excelling many centuries of yeares in goodnesse , then it doth come short of them in extent . A day , whereon Maiestie inuested it selfe with despicable humility , whereon the Word became flesh , GOD became man. And yet so , that the dignitie & integritie of the Deitie were nothing impeached , although seemingly degraded and impaired ; neyther was there any thing wanting to compleate and absolute humanity which was assumed . Now if any man bee so audicious , as to prie into the secresie of this Mysterie , and without witte or feare , to addresse himselfe to the discouerie of the manner of it , hee may perchaunce quickly strike saile , and retire with an O Altitudo ! and still bee as farre from the fruite of his labour as from the ende . If wee looke vpon the Diuinitie , God the Father is , and hath alwayes ●eene , and is alwayes sayde to bee . Both which properties , alwayes to haue ●eene , and to be , are as iustly attributed ●nto the Sonne . For the Deity of the Sonne is not distinguished from the Deitie of the Father . The Sonne is ●ee that was begotten of the Father , ●oequall with the Father , in respect ●f his Essence , though not in regard ●f his office . Now if thou inquirest , when Christ was begotten , then thou must of necessitie deuolue thy imagination vpon some parcell of time , vnto which the Deitie can no way bee ●onfined . And the Sonne , beeing if I may so speake ) paralell to the Father , is as well beyond the boundes of time , as the Father . For how can the Sonne bee limited by time , which is , and hath been with the Father before all time ? begotten before all time , as God ; but borne in time as man. As hee is God , so he had no cause of his being ; as hee is the Sonne , so hee may in some sort be say de to haue had his origination from the Father ; but such a one as is eternall . Heere may mans conceit yeeld it selfe to be but shallow ; heere against the marble of this difficultie , may the edge of all subtilitie be rebated : here may the illiterate presume to know as much as the learned . For whatsoeuer is , and hath beene before all time , well may it be credited , it can neuer be comprehended . For that that hath beene eternally before the existence or essence of man , is no lesse beyond the reach and capacitie of man. For as the imagination and vnderstanding of man , cannot bee euer drawne beyond the beginning of time , or the extent : So neither without time was euer any man begotten , besides Christ which was man and God , and as vpon this day was borne Man : whom if wee surmise to haue beene made , that is blasphemie : If wee thinke that hee was not begotten , wee shall then derogate much from the Deitie : If wee denie his Humanitie , we then runne the hazard of losing our eternall safety , being the fruit and end of his Natiuitie . Thus ( to speake in generall ) must wee acknowledge euery thing in God to bee farre aboue the straine of reason , but nothing beyond the reach of faith . No lesse ought wee to conceiue of God the Sonne in particular . For hee is also totall God , as hee is totall man ; and yet not totally God because hee is also man ; nor totally man , because hee is also God. O ineffable vnion ! Surely , this coniunction and combination of the diuine & humane nature , proceeded only from the immediate and sole act of the Deitie . And therefore now , O man , see that thou adore and reuerence this mysterie , and vpon this day thinke vpon thy happy estate and condition , purchased by the obedience and humility of thy Sauiour : who being borne as vpon this day , was notwithstanding begotten from euerlasting : & being God , for mans sake , became man : There being no way to saue man but by dying for man , and no way to dye for man , but by being man. Here may , wee beholde both his Deitie and Humanitie : The one must worthily be esteemed , because the other is worthy to bee admired . Man could not be made God , and therefore God became Man. And to this end & purpose , that thou , O man , mightest acknowledge thy Creators power , & embrace thy Sauiors lowlinesse ; that so , although his Maiesty confound thee , yet his Humility may comfort thee . It will bee worthy our contemplation , if we think , how , as vpon this day God that is most purely immateriall , and free from all shadow of corporeity , was vnited vnto a body : how he that was inuisible became apparent and euident ; how he that could not bee discerned by the touch , was as vpon this day encompassed with the clasping armes of his tender mother : How hee that neuer had beginning , now beganne to be : and lastly , how the Sonne of God became the Sonne of man. So that as vpon this day , God and men , heauen and earth , mortality and eternity , humanity and diuinitie were combined . In whom ? in our Sauiour : Whom the Father hath appointed Heyre of all things , by whome also he made the World , being the brightnes of his glory , and the expresse image or character of his person , who being no lesse admirable for his humility , then incomprehensible in respect of his power , descended farre below the pitch of his eminencie , that hee might preserue by his mercy , what hee had created by his omnipotency . Hee that once was cloathed with the lustre of glory and maiesty , no lesse terrible then admirable , whom neither Angels nor Archangels , nor Seraphims , nor Cherubims could endure to behold ; he that once was Lord of hosts , the God of glory , hee that once could with his onely countenance turne the mountaines topsie-turuie , and wind-shake the foundations of the whole earth : Hee I say , as vpon this day , for vs become as one of vs. The vnspeakable Maiesty of the Father manageth the mysterie , the ineffable loue and affection of the Sonne assumeth our flesh , the incomprehensible power of the Spirite resideth within the narrow limits of the wombe ; albeit it cannot bee contained in the vaste capacity & circuit of the world . On this day was death vanquished , because life was produced : On this day was lying abolished , because truth was mani feited : on this day was errour abandoned , because the true way was discouered : on this day was the Manna of mercie , and the dole of heauen distributed , which hee that eates shall not die ; but liue eternally . O blessed day , O beautifull and glorious day ! A day without euening or ending ; the verie period of mortalitie , the beginning and alpha of eternitie . A day of our second Natiuitie and Regeneration , wheron , that man might bee borne of God , God would be borne like man. In the Creation man was formed according to the image of God , but now God taketh vpon him the Image of man. In the beginning God made man of the earth : but now euen GOD himselfe is made that that hee made , that that might not perish that he had made . Now therefore , let the wisedome and power of man be defaced , seeing the wisedome of God is so clearely manifested . Henceforth , the lame shall walke , the blinde shall see , the deafe shall heare , the dumbe shall speake , the dead shall reuiue , and that with one word , because it is the Word that speaketh , yea & without a word , because it is God that commaundeth . O ioyfull day ! O happy halcyonian day ! whereon the Sonne of God by his voluntarie humiliation , and by the assumption of our humanity and humilitie hath now affianced vs vnto himselfe , by entring with vs the league of brotherhood and fraternitie . A day , whereon hee was borne which was before all dayes , euen the Ancient of dayes ; he that made the first day : he sayde , Let there be light , and there was light . A day , whereon Emanuel ( whose name is sweeter then the sweetest aromaticke odours of Arabia ) being with man , amongst men ; in man , for man became man. A day that Abraham , and Isaack , and Iacob foresaw . On this day man ascended , because God descended ; and our flesh was aduanced and ingraced , because the Word was made flesh . Hitherto haue wee beene the sonnes of Adam , now are wee the sonnes of God : a new people , a new nation , not borne of flesh and bloud , nor of the will of man , but of God. All things hitherto haue been too transcendent , imperuious without entrie , full of horrour and amazement : but now wee may haue free accesse vnto God , the way is neyther chargeable , nor tedious : And therefore now , O man , come vnto thy God , and yet by the mediation of man. For on this day thy Sauiour , of God , became Man ; that he might reioyne man to God. O ineffable loue ! O incredible mercy ! O vnspeakable grace and fauour ! wee all acknowledge the inuisible Essence , and indiuisible Vnitie of God the Father and the Sonne ; insomuch that the Essence of that one hath not beene like to the other onely , but euen identical : and yet hee that is one with God , was as vpon this day made one with man ; that man might bee made one with God. Come now therfore vnto thy Creator , O man : touch thy Creator , & embrace him , touch thy Sauiour , and adore him . Come thou , O blessed Church , draw neere vnto thy Bridegroome ; O let him bee folded within the armes of thy zeale and affection . For hee hath taken a great iourney , euen as farre as it is from heauen to earth , that hee might translate thee from earth to heauen . God hee is , that hee might free and enfranchize thee : and man he is , that without terrour and amazement hee might come vnto thee . So that hee hath well tempered his Deitie with humanity , and his Maiesty with humility : for as the one confoundeth , so the other comforteth ; as the one amazeth , so the other animateth . And therefore come boldly , and confidently meete thy Sauiour , and as well with thy teares , as with thy words . O crie out and say , I haue found him whom my soule loueth : I helde him and would not let him goe , vntill I had brought him into my mothers house , and into the Chamber of her that conceiued me . O let him kisse mee with the kisses of his mouth : Draw me , wee will runne after thee because of the sauour of thy sweete ointments . Come O blessed Church , and sing ; Vnto vs a Childe is borne , vnto vs a Sonne is giuen ; the almighty God , the euerlasting Father , the Prince of peace . Come , I say , and sing with the Psalmist ; I wayted patiently for the Lord , and he enclined vnto me , and heard my crye : In my bed I sought him whom my soule loueth . Tell me , whom my soule loueth , where feedest thou ? where lyest thou at noone ? Let vs beloued , goe into our Sauiours little and homely chamber of repose , and let vs delight and imparadize our selues with so louely an obiect as our Sauiour is . Away with those proud and insolent Pharises , who presume they know the Law , and yet know not the author of it . Away with Arrius , who held that there was a time when Christ was not . O let him bee perpetually branded with the note of this his infamous and execrable heresie . Let him tell mee , when had hee no being , which had being in a beginning without beginning ? In the beginning was the Word . When had hee no being which is God from euerlasting ? And the Word was God , ibid. At what time was he not , which is , and was the Authour of time ? All things were made by him , and without him nothing was made , ibid. Away with the No●tians and Sabellians , that confounded the Trinity of persons , that held but one person , as there is but one Essence . Away with that ignominious Stigmatike Samosatenus , that euen when he reposed himselfe vpon the prostituted carkasse of a base and odious strumpet , was so impudent & audacious as to detract and derogate from the Deitie of our Sauiour : and besides this , did not blush to affirme the eternal word of God to be nothing else but a meere vanishing voyce . Away with Ualentinus , and Apelles , and Marcio , that laboured to disanull Christs humanity . Away with Nestorius , that held , that the diuine and humane nature were separated and diuulsed : and moreouer endeauoured to maintain , that not the Sonne of God , but one that was meere man , was for our redemption nayled vnto the Crosse . Away with that wicked Ebio , that ascribed vnto our Sauiour an earthly father . Away with the whole rout and rabble of Heretikes , or whatsoeuer of that leauen , preiudicers eyther of his Deitie , or his Humanitie . Away with those Ethnicke Philosophers and Wizards of the world . But let vs Beloued , confessing our ignorance , and professing our faith , enter into our Sauiours chamber , and sing , The stone which the builders refused , is become the head stone of the corner . This is the Lords doing , and it is maruellous in our eyes . This is the day that the Lord hath made , we will reioyce and bee glad in it . Let vs enter into our Sauiours Chamber , and sing ; The Lord is my strength and song , and is become my saluation ; The right hand of the Lord is exalted , the right hand of the Lord doth valiantly . Let vs enter into our Sauiours Chamber , & sing ; Sing O daughter of Sion , shoute O Israel : Be glad and reioyce with all thy heart , O daughter of Ierusalem . The Lord hath taken away thy iudgements : hee hath cast out thine enemie ; The King of Israel , euen the Lord is in the middest of thee : thou shalt not see euill any more . Behold hee that is higher then Heauen , and deeper then hell , for thy sake . O man , is become man , that he might recouer thee from Hel , & bring thee vnto Heauen . Behold therefore that sweet Beniamin , Christ Iesus ; Behold him which is our life on earth , & our way to heauen . Behold him that is sprung from the roote of lesse , him that is of the generation of Dauid , the seed of the woman , the arme of God , the vertue and power of the Almighty , and his welbeloued in whom he is well pleased . Behold him that was begotten but not then born : Behold him that is now borne , and not now begotten ; being God by the Fathers side , and man by the mothers side . Behold him that was , when hee was not borne , being more ancient , not onely then the time of his birth , but euen the birth of time . Behold him whom Abraham the Father of the beleeuing receyued as a guest , whose father hee was in respect of the Flesh , whose sonne hee was in respect of Faith. Behold him whose starre Balaam saw before the Wisemen , and foretolde it also truely , although vnwillingly . Behold him that now powreth forth his teares for thee , hee will hereafter his bloud ; and therefore hee will shedde his bloud for thee , because now his teares : who therefore weepeth that thou mightest reioyce , and therefore commeth vnto thee , because he loueth thee . The time was when thou , O man , diddest lye floating in the streame of luxurious delights , when thou sacrificedst vnto strange gods that were not . Then didst thou , O miserable man , run the hazard both of Gods indignation , and thine owne damnation , the sorrows of death surrounded thee , the surges of iniquitie ouerwhelmed thee . This did the onely begotten Sonne of God take notice of , as he lay in the bosome of his Father , & as he sate in the throne of his Maiesty . And therefore hee came downe speedily , hee laide aside his glory , and assumed pouerty , and vndertooke the heauie weight of miserie . Hee came vnto the earth , Hee came vnto thee , he came into thee , borne in the night , in the stormy winter , being naked & distressed . He had no man to succour him , no man to attend him , no mā that regarded him . The best swadling cloaths his mother had to en wrappe him , were but a few miserable rags . The best cradle hee had was but a manger . Hence is it that hee cryeth vnto thee , and protesteth , that he could not haue done more for man. O what guerdon , what recompence shall man bestow vpon him ? It is not beloued , eyther the inuenting or venting of friuolous & fruitlesse questions , concerning his wonderfull Natiuity , not those Myriades of quirkes and niceties , which haue beene extracted from the drossie ore of earthy imaginations , that can be in acceptable sacrifice vnto him . Alas these things rather disturbe our tranquilitie , then any way procure our safety : these abate our zeale towards God , and set vs at bate with our neighbour : Let vs therefore abandon these fooleties and fopperies . Let vs put on sackcloth and ashes ; let vs sit in the dust ; let vs sitte neere vnto our Sauiours c●atch , let vs beat our brests , & weepe for our sinnes , that our Sauiour may heare our sobs , & behold our teares , that so we may testifie how much we are engaged vnto him , who being the euerlasting Word of the Father , for our sakes became silent : who being the wisdome of the Father , seemed to bee empayred : who being the Father of eternity , became the Sonn of mortality . He came vnto his owne , but his owne receiued him not . See how he placed himself in a degree below man , that hee might , lift man vnto God : & not only so , but as for man his sake , hee became man ; so for mans sake he became miserable ; & yet was not he whent hou wast not ? Who hath measured the waters in the hollow of his hand , and meted out heauen with the spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hilles in a ballance ? O that my people were wise , that they vnderstood , that they foresaw their last end . And how happy should wee bee , if , as Christ became like vnto vs in flesh ; so wee would endeauour to bee like vnto him in Spirit ! He is ours by the one ; let vs bee his by the other . There was a time when he came flying vpon the wings of the winde , when hee came in lightning and thunder , when darknesse was his pauilion . Now may wee finde him wrapped in swadling cloutes , lying in a manger . Now may the Church cry out and say , As soone as I heard him speake , my soule melted within me : I sought him , but I found him not : I called , but he answered mee not . Now crie out and say , Stay mee with flagons , comfort mee with apples , for I am sicke of loue . Now will I rest vnder the shadow of his wings . Yee are not now come vnto the mount ( saith Moses ) that might not be touched , and that burned with fire , nor vnto blacknes and darknes , and tempest , and the sound of the Trumpet , and the voyce of words , which voyce they that heard , entreated that the word should not bee spoken vnto them anymore , for they could not endure that which was commanded : and if so much as a beast toucht the mountaine it shall bee stoned or thrust thorow with a dart . And so terrible was the sight , that Moses sayde , I exceedingly feare and quake . But wee beloued may contemplate a more milde obiect , euen our beloued Sauiour which was contented to act the part of lowlinesse & humility , who when hee published his Law , hee appeared then as it were , in fire : but now manifesting his grace , and mercy , disdained not to repose himselfe on a pallat of Hay . Hee whose sublimity is incomprehensible , deiected himselfe as low as might be . Hee as hee lay in the Manger , had notwithstanding the Angels of Heauen about him , as his ancient attendants , and dependences , and the whole quier of heauen singing about him at his Natiuitie , which sang about him in his glory . And although hee were confined to an obscure cottage , yet the rayes of such a candle doe I say ? nay of such a Sunne could not be hidden vnder a bushell ; but were displayed euen vnto the remotest parts of the Easterne climate . His Deitie could not bee defaced by his pouerty , nor extenuated . By the power of which Deitie a star in the firmament was commaunded to giue notice of Christs humanity . Whatsoeuer in this mysterie is atchieued beyond the capacitie of man , plainely euinceth , that he is God , who notwithstanding was thus humbled . Let custome vanish , let nature acknowledge her selfe to bee but shallow in the conceit of the miracles which are wrought by the immediate finger of God. Reason can hardly be brought to acknowledge that a Virgin was a mother . It may at length come within kenne of this mysterie : if so bee it bee furthered by the sterne of Gods word , and wafted along by the breath and gale of the Spirit . Bare reason is faiths contradiction . Now beloued , let vs posse on vnto that that hath not yet beene touched . And seeing that wee haue consecrated this day vnto diuine and holy meditation , let vs with a zealous and modest curiosity take an enterview of whatsoeuer pertaineth vnto the birth of our Sauiour . Let vs imagine whatsoeuer might haue then beene seene , is now also set before our eyes . Let vs goe visite the childe and his blessed mother , the Virgine ; and let vs thinke vpon all those to whome so gracious a mysterie was first reuealed . Let vs lay aside so many Centuries of yeares , which haue passed since his birth , and let our winged thoughts trauerse the large extent of ground which is betwixt vs and Bethleem , and let vs take an exact suruey of that least , but not least blessed Citie : so that not the slightest circumstance may passe vnexamined . For if the infancy of all children doe much delight & please vs , how much should the infancy of this blessed babe reioyce vs , which for our sakes , that hee might bee an absolute and compleate man , dayned to take vpon him the impotency of our childhood ? Not farre off from the manger sate the blessed Virgin , herselfe bearing a great reuerence to the miracle : who being not tainted with the contagion of any inordinate lust , doth ingenuously confesse that , whereof the reason shee cannot conceiue ; to witte , ●hat shee is a mother ; who hauing been ●etrothed vnto Iosph , had receyued his newes from the mouth of an An●ell , that she should not be the Spouse ●f man but the mother of God. Now shee euidently perceyueth , ●●at shee is married vnto heauen , and ●et her thoughts are still transported , ●● well by amazement , as by ioy . Shee ●eth , that euen shee poore despised ●aide is become the Mother of her ●●ther , a Gouernesse to him that is the Gouernour of Heauen and earth : Shee seeth , that shee hath brought foorth a mightier then Dauid , a senior to Adam . Shee seeth , that shee herselfe is both mother , midwife , and nurse : that none might touch him , lesse pure then herselfe that bare him . Shee had oftentimes before entertained many holy meditations vpon the childe , which was in so many places of the holy Scripture spoken of by the Prophets and Oracles of God , and that that childe should spring from the roote of Dauid . She had often thought vpon the Virgine , admiring whom such great and transcendent happinesse should befall . Shee well knew , that Text of Esay , Chap. 7. 14. Beholde a Virgin shall conceiue and beare a Sonne Shee had often reuolued many predictions of the Prophets , and in them had read the storie of her selfe , and knew it not . Shee seeth many Prophesies fulfilled , many promises performed , many types and prefigurations accomplished . Shee seeth a light , and yet not borrowed from the rayes eyther of the Sunne or Moone . She seeth a night whose serenity surpasseth the brightnesse of the clearest day . Sometimes shee being , as it were , ouerioyed in her happinesse , her eyes distil a sweete shower of cristall teares into her yuorie bosome . Sometimes when shee thinks that shee is become a mother , then a modest shame ( a probable argument of virginity , and the tincture of vertue ) setteth in her snowy cheekes a pure vermilion . Sometimes with a chaste and composed aspect , shee beholdeth her Sonne and Gods ; and ( yet being solicitous for ●er Virginity ) shee putteth on the most tender affection of a mother , which notwithstanding is frequently ●nterrupted with the conceit that shee ●● still a Virgin. Now shee beginneth ●o nourish her Sonne , and to bring him ●p , whom she had now brought foorth : ●●staining him by miraculous milke , ●used in her not by the help of man ; ●ut produced by the efficaeie of the ●pirit of God. The great Founder ●●d Architect of Heauen and Earth , now resteth himselfe vpon the necke of his mother and Spouse , and hee himselfe that feedeth all things , deriueth nutriment from her sugred paps . Sometimes our Sauiour with a pleasing countenance beholdeth his virgin mother , and seemeth to know her : Shee againe reflecteth a reciprocall Smile vpon him , and confesseth that shee is his mother indeed ; and she parteth her loue ( which she imparteth to no man else ) between her Sonne , & her Uirginitie ; constantly acknowledging the one , and still retayning the other . Depart yee from this holy and blessed Spectacle , yee vnchaste ones whatsoner yee are , eyther actually , or patronesses of lewdnesse : You I say , that parget and sophisticate your faces ; you that are so nice and curious in your gates , you that with your itching and bewitching fascinating glances discouer the wantonnesse of your minds , and lightnesse of your liues ; you that so adorne your heades with borrowed hayre , and your neckes with laces , and doe laye open your milke-white paps as most powerfull allectiues , to attract the beholders eye , and to intrappe the Spectators affection , giuing him by this light taste of one or two partes , hope to enioy the whole body . You that by your sugered kisses , and amorous embraces set your bodies in combustion ; you that by your wanton and venereous thoughts deflower your selues before you are linked to your husbands : you , I say , depart from the blessed societie of our Sauiour . For what else doe yee , but that yee may bee espoused vnto the Diuell ? who as hee first cheated your grandmother Eue of her blessed estate ; so he continually attempteth by the like serpentine imposture to dispoyle you of your puritie and integrity . For his sake , and by his inducement do yee dispose the tresses of your haire , burnish your faces , consult your looking glasses . And thus you giue way vnto the Serpent to creepe through the crannies of your eyes into the secrete angles and corners of your hearts . If yee looke vpon the holy Virgin , you shall finde that shee neuer fixed her thoughts vpō any thing but on God ▪ and so first giuing him a place in her heart , afterwards shee , most happily entertained him in her wombe . Her soule was as it were diuulsed and separated from her body , by an intentiue and serious contemplation of her Creator ; and the surrendering herselfe vnto him alone , was no lesse wrapt in the bond and tyes of affection towards him , then she was rapt in admiration of his loue towards her ▪ This is that that quencheth and extinguisheth all the flames of lust , and exorbitant loue . This was that that so rauished and extased the blessed Marie : This was that sacred fire that so sacrificed her hart vnto her GOD. This was that that made her ( like a true and passionate Loue ) neuer to turne her eyes frō her Sauiour whom shee totally and entirely affected . For indeed that soule which is illuminated by the reuiuing rayes of the Spirit , is vniuocally made al eye , all light , all lustre , all spirit ; no otherwise then combustible matter being set vnto ●he fire is turned into the nature of ●ire . So Elias in times past , after hee had often fasted , and had giuen the fire of zeale residence on the golden altar of his heart , was not long after rapt vp into heauen in a fiery Chariot . Thus is the operation of the Spirit as well attractiue of what resembles it , as productiue of that it would haue resemble it . The Spirit is vnitiue and combining , it makes ●s agree together , and in it . For as they that are married , are sayde to bee one flesh ; so they that are linked vnto Christ , are as truly sayd to be one in spirit . And indeed the vnion of spirits is more neere and strict then the coherence and copulation of bodies . Great reference had Christ vnto Mary , in respect of his body : but shee had more alliance vnto him , in respect of the Soule and Spirit . Come now yee chaste Matrons , and pure virgins , which hitherto haue scarce defiled your selues so much as in thought ; come I say ( according vnto the custome of women ) and visite this blessed Virgin-mother deliuered of so happy an issue . Heere is nothing about her vnclean or menstruous , nothing vnworthy your presence , nothing that may not become a Virgine . For this blessed Infant , was not begotten in lust , but in entire chastitie ; Not by the will of the flesh , but of the Spirit . Come therefore , I say , yee chaste maidens and matrons , embrace this babe your Sauiour with the armes of zeale , apprehend him with the hand of Faith. Deuote your whole liues vnto his seruice , and endeauour not so much how you may be fruitful in bodye , as faithfull in soule . Come , draw neere , cast your eyes vpon this blessed maide and mother of Christ , in whom wee see childe-birth not to haue impayred her virginitie , nor her virginitie to haue hindred her childe-birth . O blessed virgin , O happy Marie ! Embleme of virginitie , patterne of Modestie ! For , howsoeuer thou aboue all other women art crowned with honour and dignitie , in that thou art a mother vnto thy Lord , as thou art his handmaide ; yet such is thy pietie and humilitie that thou waxest not proud or insolent hereby . Many were those gracious thoughts that she continually entertained , many were those patheticall eiaculations which she sent vp vnto heauen . Happy was Ioseph that had so gracious a woman espoused vnto him , as Marie : and yet more happy was hee , in that the protection and tuition of his blessed Sauiour was deputed vnto him . I doubt not but that hee was sorry that hee had no fit roome to receiue him , that the place wherein they soiourned was so meane , so vngarnisht , so vnfurnisht , so vnprouided both of meate and vtensiles . How carefully did he ponder euery circumstance ? How cheerefully did hee acknowledge that onely faith must beleeue , what onely God doth effect ? Now ( beloued ) seeing we are proceeded thus farre , let vs also thinke vppon those that came vnto this miracle . Surely they were no other then simple Idiots : There were in the same countrey Shepheards abiding in the field , keeping watch ouer their stocks by night . Kings and Potentates were ignorant of all this , and had no notice of Christ his Natiuitie . They sleepe whiles Christ cometh . So secret and vnexpected shall hee come , when hee shall come the second time as a thiefe in the night . Now a chiefe thing to bee obserued in this historie , is , that the Angels made choyce of Shepheards an innocent and illiterate sort of men , & made thē first partakers of the blessed newes of Christ his birth . The reason was ( I coniecture ) because they might with more facilitie be induced to beleeue the tydings . For as Wooll that hath receiued the die and tincture of no colour , is capable of any : so these blessed shepheards which were neuer before indued with any kinde of secular wisedome and knowledge , were more apt subiects to entertaine celestiall and transcendent inspirations . The surest meanes to sore vp into heauen , are the wings of faith : that that soonest depriueth vs of those wings , and depraueth our affections , is nothing else but an insolent presumption , and an eleuated conceit of our owne vnderstandings . O how hard a matter would it haue bene to haue perswaded Aristotle , or any of that Leauen ( I meane the Ethnicke opinionating Philosophers ) to haue beleeued that the Soueraign of the whole world should be borne man on earth ? O blessed bee that wisedome , which in the mysterie of our saluation , hath excluded humane wisedome ! For they that were neuer guiltie of any learning & extraordinarie knowledge , they that could not dispute , and could not but belieue , were the prime and first that were acquainted with a matter of so great consequence . The great Clerkes and Scholers of the world , who examined all by the Touchstone of reason , who euer preferred vnderstanding before beliefe , were vtterly discarded , and Heardmen admitted , whose plainesse of simplicitie was a great cause of their mature and speedy proficiency : Unto you is borne this day in the City of Dauid , a Sauiour , which is Christ the Lord. First of of all , they learne that Christ is borne , and then vnto them . What followeth ? It is said ( verse 16 ) That they came with haste , and found Mary and Ioseph , and the Babe lying in a manger . These shepheards found that good shepheard , which was resolued to lay downe his life for his sheepe . They finde that vniuersall shepheard , that shepheard , whose sheepefold is of no lesse extent thē the whole earth . They finde that shepherd , which hereafter shall seuer the sheepe from the goates . Nay , they come vnto that sheepe , or rather vnto that immaculate Lambe of God which taketh away the sinnes of the world . They come vnto the Lambe , but vnto such a Lambe , as was also the Lyon of the Tribe of Iuda , Who although he then lay in the manger , yet not long after hee was aduanced vnto his throne . Hence ( Beloued ) may we collect how much God fauoureth holy and modest simplicitie , and disalloweth all nice and scrupulous subtiltie . The first that heard the voyce of the Angel , were the shepheards ; the first that heard the report of the good newes , were no more then shepheards . And yet notwithstanding , euen these shepheards were farre more happy then Caesar , who hauing the third time barred vp the dores of Ianus , and appeased all tumultuous garboiles of warre and sedition , which were then raging and predominant , both on sea and land ; yet knew not that Blessed , blessed peace and reconciliation which was wrought betweene God and man. Go too therefore yee blessed shepheards , vnto whom the good tidings were fully signified ; you that were neuer ambitious of soueraignety , or a blast of fame ; you that neuer studyed the insnaring sophistrie of Monkes and Friers , nor how to coine the copper Syllogismes of the fallacious Iesuites ; you can neyther deceyue , nor this day bee deceyued , because yee belieue onely what hath beene deliuered vnto you from the mouth of God : Goe , I say , and relate vnto your friends and acquaintance what Christ hath done for man. Goe and sing an Hosanna vnto your Sauiour ; make vp your Cumaean Eglogue , and let your tongues as sweetly warble it , as your hearts doe soundly conceiue it . For now you see the beloued Emanuel hath presented himselfe vnto the world : now are the former ages renued again . Now are all things possessed with ioy and gladnes . O what sugred psalms & celestial odes were written by Dauid concerning Christ represented vnto him onely in the dim glasse of tipes & figures ? why should not we that liue in these after-times honor him with our prime endeauours ? Hitherto haue we treated of the shepherds which came to visit our Sauior : now are we descēded to speake a word or two of the Wise men that gaue the shepheards precedence in respect of order , but not in regard of vnderstanding . But what was that that drewe the Wise men hither ? Surely a starre in heauen , which was appointed to Blazon the royall descent and pedegree of that infant that lay in the Manger . Hence was it that those pillars and Atlasses of learning and knowledge , who coniectured not future euents by booke , but rather fixing their eyes and thoughts vpon heauen , which they alwayes beheld enchased with so many glittering stars as Diamonds , were well ascertained of the natiuity of the King of the Iews : For they had seene his starre in the East . And therefore now they repaire with all speed and officious zeale , vnto that place whither they were directed by the starre , which accompanied them euen vnto the borders and confines of Bethleem . There they finde him , there they worship him : For so the Text saith , When they were come into the house , they found the Babe with his mother Mary , and they falling downe worshipped him . In vaine might they haue sought in heauen for the Lord of heauen : seeing that it pleased him to be foūd on earth , and that in an Inne , in a stable . Come hither now all you that challenge vnto your selues the titles of Wisemen . , you that would refuse to visite your Sauiour in so meane a place ; you that looke big in veluet , and ruffle in silke and tissue ; see that you confront not the mysteries of God with an ouerweening conceit of your owne ability : Prie not into the Arke of his secresies , enquire not for the reason , why God the Sonne so humbled , so emptied , so deiected himselfe . Doe you rather with these Wisemen adore , what you cannot conceyue , & admire what you cannot comprehend . This is an Epidemicke and catholicke disease amongst vs ; Wee are too punctuall and pragmaticall in euoluing what God would haue should lye hidde ; and wee too perfunctorily neglect what he would wee should canuasse and discusse . For as the whole proiect of our safety and redemption hath been brought to passe on earth , wee make a tedious quest the wrong way , & ambitiously climbe vp into heauen to vnderstand the reason of it . Vnwise , vngratefull persons as we are , why doe we so disdainfully passe by our Sauiours cratch , wherein he was reposed , his thred-bare swadling cloutes , and homely ornaments wherewith hee was inuested ? What are all these things but argumēts of his voluntary humility which hee assumed , that hee might readorne vs with the robes of glory , & a crown of blissefull eternitie ? O Beloued , you that are Artists , and archprofessors of Learning ; you that are graced with pues and chaires , come and learne one lecture of humility of these Wisemen . Come and fall downe before your humble Sauiour and adore him ; offer vnto him a more acceptable Present then Golde , Myrrhe , or Frankinsence , euen an ingenuous confession of your ignorance . And you learned Sages of the East , you that by the direction , and as it were , manuduction of a star , haue vndteraken so long & tedious a iorney ; returne yee now home againe more learned and more happy then euer yee were before . Goe and relate vnto your Countrimen the Chaldeans ( or peraduenture yee are Persians ) the newes of this great mysterie o● godlinesse , without controuersie the greatest : to witte , that God was manifested in the flesh , iustified in the Spirit seene of Angels , preached vnto the Gentiles , to bee beleeued in the world , and las● of all , to bee receyued vp into glory . God and tell them , that there is nothing in heauen greater thē that that ye found in the manger . I haue now sufficiently spoken o● the comming of the wise men , which were the last that came to visite our Sauiour . Many indeed they were that came vnto him besides , non were excluded . For he himselfe came humble , and as it were degraded and set below himselfe , that all of what inferiour ranke soeuer might bee emboldned to approch vnto him , and might haue no excuse to tarry from him . Now if you desire I should specific vnto you those that presented themselues vnto our Sauiour , I shall easilie accomplish your desire . There was first a Quire of Angels , and they sang his birth-song . There were wedded people Zacharie and Elizabeth . There was the vnwedded , Simeon . There was a widdow , Anna. There was a Priest , Zacharie . There were the learned , the Wise-men . There were the rude and vnlearned , the shepheards . All which if we compare them together , we shal finde betwixt them a great disparitie : who notwithstanding were all equall , and not one inferiour vnto an other : ●f we consider them as they all worshipped and adored the new borne Infant , as they all submitted themselues vnto him , as they all celebrated the day of his Natiuitie . Would yee how vnderstand what virgin was at the birth of Christ ? I may answer you that a virgin was a chiefe agent , or rather a patient in the mysterie . Such a Virgin as brought forth her Creator , beeing notwithstanding no lesse a virgine then a mother , and more a mother then hee was a sonne : for in respect of his Diuinity , he was her Father ; as onely in regard of his humanity he was her Sonne . So that Christ was not onely Dauids sonne , but also Dauids Lord : and not onely the Son of man , but also the Father of man ; not onely of the seed of Abraham , but also the Father of Abraham ; beeing himselfe no lesse the promiser of the Messias , then the Messias promised . O blessed and happie day ! on which hee that from euerlasting hath had , and hath his throne in heauen , descended euen to the societie of men This day is the day of our Marriage , of our affinitie , of our restauration , of our reunition vnto GOD , of our redemption from Hell. On this day , hee that is the eternall God , and still remaining what hee was , for our sakes became what hee was not . On this day , he that without a Body was euery where , by the assumption of a bodie seemed to limit and confine himselfe vnto place ; that we might obtain that happinesse by grace , which hee had by the right of his nature . O happy day much wished , long expected ! the abrogation of the Law , the period of all prophesies , the beginning of the Gospell , yea the Gospell it selfe : The Gospell which was first proclaymed from heauen , and after published on earth , to the end that there might not bee wanting authority to confirme it , nor faith in men to acknowledge it . O how sweet is the remembrance of that day ! how comfortable both to men and Angels ! True it is , that wee cannot conceyue this Mysterie ; and yet wee reioyce in it . True it is , that we cannot diue into the depth and profundity of it ; and what though we cannot ? Haue not holy men that haue totallie deuoted themselues vnto the exercises of religion and piety , beene as ignorant as we are ? If yee beleeue me not , let mee entreate you to cast your eyes vpon olde Simeon , who , howsoeuer the Scribes and Pharises were buzzardblinde , and could not behold the Sun of righteousnesse ; yet hee foresaw him long before hee came . And when hee saw that hee was come , O how was hee transported with ioy ! How was he carried away vvith the streame and torrent of ouerflowing gladnes ? O with what zeale of heart , with what swiftnesse of foot did he flye vnto his Sauiour , so long expected , and now at length exhibited ? how earnestly did hee embrace him , not onely with the armes of his body , but also of his affection ? How willing was hee to pay his tribute vnto nature ? How desirous to shake hands with the world , and its emptie vanities , and to resign himselfe into the hands of God ? With how relenting a soule , with what sweet showers of teares in the instant before his death , did hee warble out his Swan-like funerall song ? Now besides holy Simeon , may we behold many of the sacred retinue , as first of all Ioseph , a continuall spectator and obseruer of the mysterie . Besides , Ioseph , there was Iohn the forerunner of Christ , and a Preacher in the wildernesse : And besides those , many holy women more religious then learned . Moreouer , besides the Women , there were the Apostles of Christ , who were instructed with diuine wisdome by the inspiration of the holy Spirite , not by anticipation of secular knowledge , which wee commonly tearme the Handmaid vnto Diuinity . Neere vnto these Apostles stood blessed Peter , and not farre off were the glorious Angels , who though they were compleatly endued with varietie of knowledge , yet now they could neither sing nor say any thing , but Glorie be to God on high , and on earth , peace . Alas , it was not their ambition to purchase vnto themselues a blaste of fame , and applause of the World. Their chiefest intent was to prayse him who was then borne . Let no man therefore sooth himselfe in his learning , and multiplicitie of knowledge . For this day is a day whereon wee ought with modesty to confesse our ignorance . This day belongeth chiefly vnto the vnlearned , and vnto those that are but punies in the Schoole of Christ . On this day the Wisdome of God vouchsafed to descend below its most eleuated & transcendent pitch of knowledge . On this day the Word of God vouchsafed to speake as inarticulately as man in his childhood and infancy . Let no man therefore take on , or thinke himselfe disgraced , in that hee is not furnisht with the abilities of nature , or not garnisht with the rules and precepts of art ; seeing that God , that hee might disappoint those that were well seene in the points of learning , made choyce to disclose himselfe vnto those that were but meane and simple . It shall therefore bee best for vs , not to soare too high into the mysteries of God , lest at last , we flag and flye low with a broken pinion . Let vs , beloued , rather settle and rest our selues in a sober and safe ignorance , which will not onely not preiudice vs , but also bee much auaileable to procure our saluation . Farther then this , neuer aspired any of the learnedst Diuines that euer were . The end of the first Homilie . VPON THE PASSION OF CHRIST . HOM. II. REuerend , & right worthy Auditors : Wee solemnize a day , whereunto neuer any former lge behelde the aike , neuer any future time shall second it . A day whereon the eternal Sonne of God , hauing formerly assumed our nature , that hee might thereby restore it vnto its prime and first state , and as it were , reimpatriate vs , and inuest vs with the glory of a better Kingdome , was , not without the horrour and amazement both of heauen and earth , most barbarously slaine and put to death by those , for whose sake he came into the world ; by those , to whom hee had often sent his Legates and Ambassadours ; by those , whose saluation he had resolued to purchase by the effusion of his most precious bloud . Such is the weight and grauity of this theame and argument , which by my future discourse I determine to pursue , that it may easily inaudience the Hearer , and procure in him ready and fauourable attention ( a thing that Oratours vsually entreate in the Proeme of their Orations . ) And therfore for my part I will not bee so prodigal of my breath or vnnecessary paines , as to importune you to heare me : for I am well assured that you expect not the enchanting flourishes , or sugred blandishments of Rhetoricke , being solely contented to entertaine a bare Discourse vpon the Passion of our Sauiour ; the remembrance of whom wil rather resolue vs into a stream of tears , thē any way giue vs occasiō to wish for the fluent and harmonious straines of wit and eloquence . For if wee duly consider all those tragicall Scenes , and dolefull passages of his life , euen from his cratch vnto his crosse ; wee shall finde them to haue beene nothing else but a Mappe of miserie , or a sea of calamitie . For hee was no sooner borne , but hee endured the sharpenesse of a bloudy circumcision : he was no sooner circumcised , but by and by he was designed to the slaughter ; hee had no sooner published his heauenly doctrine , but forth with hee was accused of sedition , impiety , blasphemie , fury ; and not onely so , but hee was tearmed euen a Diuell , and that of those , whome aboue all the Nations of the world hee had vouchsafed to stile his peculiar people . Thus whither soeuer I cast mine eyes , I can behold nothing but misery and reproches , and pouerty , and hunger , and thirst , and weakenesse , & wearinesse ; so that it seemeth , that our blessed Sauiour vpon his Crosse made vp the full measure of that griefe and anguish , with which hee laboured & was perplexed all his life long , & then to haue sucked out euen the very dregges of that bitter cuppe , which hee had but formerly tasted . Insomuch that when wee meditate vpon those many troubles and torments , with which he was voluntarily afflicted , to the end that hee might pacifie his Fathers wrath , and satisfie his Fathers iustice : we may well imagine , and bee ascertained , that he alone is the absolute embleme & patterne of patience and perseuerance . The strict Stoickes that so pleased themselues in their obdurate indolency , came very short of him . Whom that yee may the more admire and wonder at , I will endeauour with the pensill of a large and ample discourse ( the matter and substance whereof shall be borrowed from the Penmen and Actuaries of the holy Spirit ) to Limme out , and Delineate him vnto you . After that our Sauiour had sent vp many frequent and feruent eiaculations vnto God the Father , in the behalfe of his deare & distressed Church ; ( for whose sake no lesse willingly , then valiantly he endured the weight of so many grieuous afflictions ; ) by and by after , hauing retired himselfe into a shady priuate garden , hee was most impetuously affronted by Iudas , and a barbarous troupe of Souldiers . And that nothing might seeme to bee done rashly or accidentally , euen this very assault was prophesied by Zacharie , Chapter 13. ver . 7. Smite the Shepheard , and the sheepe shall bee scattered . And thus he being surprised by so violent a gust of furie , was notwithstanding left alone by his Disciples , and forsaken by all his familiars and acquaintance , forsaken euen by those , vnto whom , not long before he had imparted the true Manna of his body , and refresheth their languishing spirits with a cordiall of his most precious bloud . Hee that had beene alwayes reputed his constant friend & follower , most basely prized him at thirty pence : and as if he had beene a vile and infamous malefactour , by a false and Syren-kisse , deliuered him into the hands of his cruell and malignant enemies . O grosse impudency ! O hainous impietie ! Now may yee behold him ledde away captiue , his armes and hands being fast bound & manacled : Now may yee see his beloued , gracious Iohn , who had often leaned vpon his heauenly besome ; who had often learned from his sacred lippes many transcendent mysteries and oracles of wisdome , and had formerly best vnderstood , that the Word was in the beginning , and that the Word was made flesh ; him , I say , may yee see lamentably deiected , and ouerflowne with the waues of sorrow and pensiuenesse . Now may yee see the blessed Saint Peter , whose soule was as it were the mint of Heroicall and holy resolutions , follow and pace aloofe off ; being much appaled and affrighted at the view of so doleful a spectacle . As for the rest of our Sauiour his dependences , those , I meane , whom he had eyther peculiarly instructed , or any way releeued , eyther by restoring of their sight , or by staying the fluxe of a bloudy and menstruous issue ; or by reuniting , and as it were , cementing the crazed members of those that had beene possessed with a shiuering palsie . All those , I say ( whereof the multitude was almost infinite ) basely hide their heads , and withdraw themselues cleane away . Thus was our blessed Sauiour forsaken by those that should haue rescued and supported him . Thus was hee exposed to so many perils and hazards . By and by after , hee that ( by the eternall decree of his Father ) was to become the vniuersal Iudge of quick and dead , was conuented before the pettie punie Iudges of the earth ; being posted from Annas to Caiphas , from Caiphas to Pilate , from Pilate to Herod , from Herod to Pilate againe . O turbulent & tumultuous people ! how doe they bafle his doue-like innocency ? how doe they delude his ingenuous simplicitie ? how doe they oppose his truth and sincerity by false & suborned testimonie ? How doe the reprobate rascals , the very froth and scum of basenesse , audaciously dominere and insult ouer him ? How despicably do they veyle and hud winke him ? How contemptuously doe they strike him ? enquiring of him , whether hee can tell who it was that did strike him ? and not onely so , but also by the iniurious commaund of the High-Priest , hee himselfe being the High-Priest of all mankind , is disgracefully whipped . The ignorant and arrogant Pharises , and Doctors of the Law , despitefully accuse the authour and publisher of the Law. Herod with his officious glozing Courtiers and accomplices deride his silence , and that they may the more expose him to laughter , they chaunge his garment . The Souldiers that had embrued their blades in the bloud of Innocēts , most impiously batter and buffet him . And not onely so , but they also discharge their filthy foame vpon his most glorious face . And that they may heape sinne vpon sinne , and yet adde more maturity vnto their ful blowne impietie , they set a crowne of thornes vpon that head of his ; wherein ( as in a casket ) all the Iewels of diuine wisedome and knowledge were inshrined . There was not scarse any part of his whole body , that was not either exposed to reproach , or tormented by griefe . His head pierced with thornes , beaten with fists , bruised with staues ; his face beslimed with spittle , his cheekes swelled out with blowes , his tongue and palate offended with distastefull vineger and gall , his eares surcharged with loades of disgracefull contumelies . How thinke you did Christ behaue himselfe in this case ? The story informeth vs , that his silence was no lesse then his patience . His aduersaries on the contrary side presse vpon him , and with vehement exclamations and outcries presse him to speake something for himselfe , and yet ( maugre all their furie and exagitations ) he replyes not so much as a word vnto them . Why doest thou O Infidell , enquire the reason and cause of this patient silence of our Sauiour ? Why doest thou after his death recrucifie him againe ? Let me but aske thus much of thee ? To whom should Christ haue returned an answere ? To Pilate ? Alas hee knew but little in the state of the question . To the Iewes ? No , they were his accusers . What should he haue answered ? Hee had already made knowne vnto them that he was the Son of God. This was the onely motiue and impulsiue cause why he was cōuented . This was that that his Aduersaries so earnestly pursued ; should he haue denyed him selfe to haue beene the Sonne of God ? No. That hee would not , hee could not doe . Truth cannot lye . Thus much he had both intimated and professed . As for his allegiance vnto Caesar , which they would haue induced him to haue denyed , it was to no purpose , to make any mention of that . For alas , it was not his ambition to sit vpon the throne , and to be placed in the honour-point of an earthly Kingdome ; it was not that hee intended . No , he came into the world for no such purpose . Hee rather came that hee might gather together his Church , dispersed and driuen to and fro vpon the surface of the earth , that he might , as it were , reedifie the decayed race of mankind ; that he might saue his people by his bloud , and by his word ; by his miracles , and by his oracles . The obdurate and peruerse Iewes were ignorant of this , & much more the Romanes . They knew not what he meant by the destroying of the Temple , or by the repayring of it in three dayes . And therefore they are with no lesse fury then blindnes hurried against him ; who after they had lashed him almost vnto death , & most cruelly diuided those azure channels of his bloud , they bring him in publike being ouerflowne with gore , and most disdainefully expose him to the view of the scornefull multitude , with an Ecce homo , Behold the man ! Oh my Soule , stand here erected , fixe the eye of thy contemplation vpon the countenance of thy blessed Sauiour . Shake off the multitude of thy fruitlesse vanities , with which thou art so encombred , and bestow all thy time and meditation vpon him alone , a person so much to be honoured , so highly to bee regarded . Ecce homo , Behold the man , behold the man of sorrow . Behold him that was the fayrest among men , being both white and ruddie , the chiefest among ten thousand . His head is as the most fine golde , his lackes bushie & blacke as a Rauen : His eyes are the eyes of doues by the riuers of waters , washed with milke , and fitly set : His cheekes as a bed of spices , as sweet flowers ; his lips like Lillies , dropping sweet smelling myrrhe . Hee that was thus set out , and embellished with so many gracefull ornaments , lyeth now disfigured with wounds , weltring and panting in a crimson riuer of his owne bloud . O blessed Sauiour ! what hauocke doe those tyrāts make of thy life ? How lauish & prodigall are those Canibals of thy bloud ? How many wide sluces & passages haue they opened for the venting of it ? What full streams & torrēts gushed out at his nostrils ? And that that was most lamentable & grieuous vnto him , he was so captiuated , as that he had not means to wipe away either his bloud or his Teares , that trickled downe all about his precious bodie . Ecce homo : Behold the man ; This is that most glorious Face , at whose Maiestie , men and Angells stand agast ! This is hee , who although hee now stand mute and silent , yet is his voyce heard in the clouds , and the ratling of his thunder is able to strike terrour into the stoutest heatts . Ecce homo : Behold the man ; Behold him that is Lord Paramount of whatsoeuer is inclasp't within the circuit of this spacious World : and yet now hee standeth poore and vnfurnished of all things . He that freeth vs all , and is the onely authour of our libertie , leading Captiuitie captiue , is himselfe apprehended as a Malefactor , and led away as a Captiue . He that cureth vs all by the precious Balme and Panacea of his bloud , is now himselfe miserably wounded . And see now , here he standeth before the Iudge , before vs all , yea , and for vs al ; He standeth naked & disrobed , that the wounds & gashes which were inflicted by the enemie , and endured for vs , might lye hid to no man. All which , mee thinke , might easily soften and intenerate a flintie heart , and yet the Iewes were nothing moued at it . Who being transported with furie and madnesse , they now goe about to depriue him of life and all . And that they may make his griefe paralell to his disgrace , they charge his weary shoulders with the weight of his burdensome crosse . And not onely so , but they appoint their malepert officious Sergeants to attend him , and giue in charge , that if he pace it slowly , or falter vnder his carriage , they should with bloudy scourges force him on amaine . Our Sauiour being brought to this grieuous streight and exigent , his strength fainting , his heart panting , his voyce fayling and euen drops doe I say ? nay , flouds of water and bloud springing from all the pores and passages of his body , doth notwithstanding vouchsafe to direct his deiected countenance and languishing eyes vnto vs miserable and most vnthankeful caitifes , that neyther sympathize with him in his calamity , nor so much as remember , that hee himselfe stood in the vantguard of the battell , and with his helmet of Patience sheltred vs from the gunneshot of his Fathers indignation . And as his eyes are directed vnto vs , so is his voice also . Let vs suppose him speaking vnto vs with these words : O my people what haue I done vnto thee , and wherein haue I wearied thee ? testifie against mee . When I created thee of the dust of the earth , I made thee like vnto my selfe . But thou by the allurement & instigation of the Diuell , diddest most disobediently desire to be like vnto mee , in what was not fitte thou shouldest , and so becamest like vnto the Deuill , that arch-lyer of the world , the patronizer and abettour of thy ambitious enterprise . Thou , sinfull as thou art , hast almost razed out the sacred impresse of my Diuinity , set with mine owne finger in the chrystall table of thy soule ; and yet notwithstanding , I so much disparaged my selfe , as to take vpon me the forme & shape of thine abiect and contemptible nature : For thy flesh I assumed , and yet not its impurity ; but , as it were , in its prime integrity , refined and purged from that drosse and menstruous corruption which resided in it . And yet for al this I affected no state or pompe in my comming vnto thee ; howsoeuer the Fathers and Patriarks in the Nonage and infancie of the World longed for it ; and the Prophets after thē often mentioned it . Moses did foresee it , Dauid did did fore sing it , Salomon did foresay it . The Euangelicall Prophet Esay did most plainely and punctually expresse it , hauing then no other meanes to relieue the discon solate mindes of the Iewes , but onely by assuring them of my comming . But when I came , I found my entertainement not squaring to my expectation . Where I looked for amity , I found enmity ; I receyued hatred for my good will ; and for casting out of Diuels , I was accounted one for my labour . O senselesse ingratitude ! Thus was my humilitie no lesse misconceyued , then my maiesty vnconceiued ! and yet notwithstanding , it was my dayly endeauour to doe good vnto all men . Eyther I cured the bleeding wounds of an afflicted conscience with the balme of consolation ; or I reclaimed the stragling sinner , and brought him againe vnto my folde ; or I gaue eyes vnto the blind , or feer to the lame , or speech to the dumbe , or health to the diseased , or bread to the hungrie : and , if at any time bread were wanting , there neuer wanted a myracle to supplie it . If a mother lamented the death of her onely sonne , eyther I restored life to the dead , or consolation to the suruiuing . If any woman wanted water , I gaue her better then she thought , Euen the water of life . I abhorred not so much as Publicans and Sinners , I was familiarly conuersant with all men . Now therefore , O Inhabitants of Hierusalem , and men of Iudah , Iudge I pray you betwixt me and my Vineyard . What could haue been done more vnto my Vineyard that I haue not done vnto it ? Wherefore when I looked it should haue brought foorth grapes , beought it foorth thornes , with which now the Temples of my head are wounded ? Wherefore , when I looked for Wine , brought it foorth vinegar to offend my taste ? Why had shee nothing but myrrhe and gall to quench the thirst of her drooping Lord ? These and the like dolefull complaints , the Iewes had both heard and read ; they had noted and obserued all the holy actions of our Sauiour whiles he breathed vpon this Theater of earth . They had often heard him teaching in the Temple , teaching in the Synagogue , teaching vpon the Mount , teaching in the high-wayes and thorow-fares . His goodnesse would not suffer him to conceale or masque vs any thing in darknesse and silence : that might make any way to the safety of the hearer . For now the time was come , wherein God had determined to dispell the thicke fogges of errour from the mindes of his people , and clearely to instruct them in the mysteries of his truth . And not onely so , but he had also decreede by one sole Hilasticall and propitiatorie Sacrifice , to purge and expiate the sinnes of the whole world . This was that pure and vnblemished oblation , free from all staines of corruption and impiety . Thus much euen the very aduersaries of our Sauiour could not but auerre , who continually yeelded vnto him honor & regard sutable vnto his person . For indeed nothing was done in vaine , nothing by chance or accidentally , nothing without the directing hand of him that was afflicted . Who as he stood bound , and in the hands and power of others , yet notwithstanding , hee himselfe disposeth whatsoeuer he suffereth . O the hidden secresie and prouidence of God! whatsoeuer appellation or title the Church doth seriously giue vnto Christ , the same doe the Iewes attribute vnto him by way of mockerie and illusion . The prophane Souldier derideth our Lord and Sauiour , and yet in the mean time he adoreth him , bowing his knees vnto him , Unto whom euery knee shall bow . He denyeth Christ to bee a King , and yet by and by , he crowneth him . After hee had crowned him , hee gaue him a reede for a scepter ; and that nothing might be wanting , they put a purple garment vpon him , the chiefe ornament of Kings and Princes . Lastly , whiles rhe people play vppon him , and contemne him , yet notwithstanding they confesse him to be a Prophet ; for by that name they saluted him . Thus the enemies of Christ acknowledge him to be both God , a King , and a Prophet . But by what meanes , I wonder came the Romanes to know thus much of our Sauiour ? Certainely , to say no more , it was the will and wisdome of God so to dispose . It was also by his iust permission , that the false accusation of Christ , who was truth it selfe : and the iniurious condemnation of Christ , who was innonocency it selfe , should bee reuenged by the desperate and voluntarie death of that debosht Stigmaticke Iudas , who had formerly engaged himselfe to betray his Lord and Master with a kisse . O how was that candide Diuell , that varnisht hypocrisie , that outside of a friend , that coppergilt Apostle tortured in soule by the racke of his raging conscience ? How earnestly did hee desire to set a period to a couetous base life , by an infamous and miserable death ? Pontius Pilate , vnto whom the iudgement and arbitrating of the cause was assigned , had oftentimes witnessed & auerred , that our Sauiour had not deserued any punishment at all : And that he might the better confirme his assertion , hee endeauours to cleare himselfe from the aspersion and imputation of iniustice , by washing his hands in the viewe of the multitude . By and by after hee constantly affirmeth , that Christ was no seducer of the people . Herod , who had formerly derided our Sauiours silence , dareth not to condemne his innocency . Ioseph of Arimathea , being one of the chiefe Senators , retires himselfe into his priuate chamber , and will not bee seene at the Bench , lest peraduenture he should bee forced to determine something contrary vnto his conscience . The malicious Iewes , although they suborne false witnesses against our Sauiour , yet notwithstanding they testifie publikely before the Iudge , that he is not guilty of any crime . The same Iewes that exclaimed against him as against a seditious person , doe now stile him their King by that writing vpon his crosse , whereon hee was adiudged to die . Caiphas the high Priest , by enthusiasme prophesieth of Christ , whom hee persecuteth ; & with a loude voice both accuseth and absolueth him , pronouncing the mysterie of our saluation ; to wit , that it was necessary that one should dye for the people . The last and worst of our Sauiours aduersaries , was the Diuell , who although hee earnestly and constantly endeauoured by all assayes to vexe and trouble our Sauiour , yet ( as the Ancients coniecture ) hee could not but incite Pilates wife to tell him , that surely the man that was thus maligned , accused and condemned , was a iust and righteous man , who although at length he suffered death vpon his crosse , yet hee suffered it not as an impious and infamous malefactor , but as a glorious conquerour . God the Father together with his whole family & Court of Heauen , stood and behelde the pangs and passion of his beloued Sonne , on whose shoulders hee had layed the weight of the punishment which euery one of vs in our owne persons should most deseruedly haue endured . God , who is tearmed of the Prophets , a deuouring fire , an ouerflowing torrent of wrath , as violent as a rough storme of hayle , as impetuous as a tempestuous gust of wind maketh our Sauiour the onely butte to receiue the shafts of his fury and indignation . Who lying thus wounded and pierced with the sharpenesse of his extreame agonie , ( in respect of which all those tortures inuented by tyrants , all those massacres and torments of the holy Martyres , were but dreames and loue-trickes ) is forced not to a duell or single combat , but to encounter a multitude and throng of aduersaries . Amongst the which hee was to conquer the Diuell , that olde Hydra , and arch-enemie of mankind . Who as hee had beene the cause of the first Adams expulsion , so doth hee now attempt no lesse to inthrall and captiuate the second Adam , and to cast him into vtter darknesse . In the second place he was to vanquish death , that had a long time tyrannized ouer all mankind . Our Sauiour being to enter the lists with these furious Antagonists , was publikely brought along to an infamous place , where all wicked persons were put to death , which place the people that liued thereabout , called it Golgotha , a place of dead mens sculs . Now the reason why hee was to conflict in this place , was ( as wee may imagine ) that hee might giue death the foyle , euen in its strongest hold , wherin it had so long triumphed , and erected so many trophees of its victorie ; that , where the first Adam had beene interred , euen there by the force of the second Adam , the sharpenesse & sting of death might be rebated . And yet , howsoeuer death was there conquered , yet not without the death of the conquerour : for euen there Christ himselfe was nayled to his crosse , in the view both of men and Angels . Who although he was brought into that lamentable straight and exigent , although hee lay groueling and gasping vnder the heauy burden , both of the pangs of death , and the paines of Hell , and the wrath of his Father ; yet notwithstanding the loue hee bare vnto man , was euen then no lesse entire then euer it was . For euen then I say , hee saued the theefe at the crosse , and prayed for his enemies . By and by after , he surrendred his blessed Soule into the hands of God. What shall I now say vnto you sinfull Iewes , by whose barbarous fury , and fatall blindnesse the Son of God was crucified ? What penne can expresse , what pencill can decipher your hainous and execrable fact ? yee haue slaine , yee haue slaine the very Author of life , the first begotten of God , the Creatour of the world , the King of Israel : yee haue slaine that innocent and immaculate Lambe , in whome there was no deceit : yee haue slaine the Prince of Peace , the Herald of grace and of our reconciliation vnto God. Oh that my head were waters , and mine eyes a fountaine of teares , that I might weepe day and night ! I will bewayle with the weeping of Iazer , the vine of Sibmah ; I will water thee with my teares , O Heshbon , and Elealeh . For the righteous perisheth , and no man layeth it to heart . The Lord of Heauen and earth was slaine , and no man considereth it . O hatefull and hated Nation ! O cruell and abominable people ! destitute of wisdome and vnderstanding , how forgetfull wert thou of him that begate thee ? You haue slaine him that brought you out of the land of Egypt , that ledde you thorow the wildernesse , thorow a land of deserts and pits , thorow a land of drought and of the shadow of death , thorow a land that no man passed thorow , and where no man dwelt . You haue slaine him that fed you in the wildernesse , euen with the bread of Angels . Him , that found you in the desert land , in the waste howling wildernesse , that led you about , that instructed you , that kept you as the apple of his eye . As an Eagle stirreth vp her nest , fluttereth ouer her young , spreadeth abroad her winges , taketh them , beareth them on her wings : So the Lord alone did leade thee , and there was no strange God with thee . Bee astonished O yee heauens at this , be yee horribly affraide , bee yee very desolate . Tell it not Gath , publish it not in the streetes of Askalon , lest the daughters of the Philistines reioyce , and the daughters of the vncircumcised triumph . That face that vpon Mount Horeb the people could not behold without astonishment , nor the Angels themselues with horrour and amazement , the wicked Iewes defiled it with spittle , and bruised it with staues . And not onely so , but they euen killed the Lord of Hosts , whose name is Iehouah . O fanaticke and furious miscreants , how could yee dare to murther his Sonne , whose Name yee could not vtter without trembling ? O extreame and sottish impietie , no farther to bee remembred , then detested ! O peruerse and wicked generation , how are your rebellious hearts wrapt in the filme of ignorance ? See yee not all the creatures of the world standing agast at the sight of your cruelty ? See yee not the earth shaken , the rocks rent a sunder , the graues opened ? See ye not the glorious beauty of the Sunne masqued with prodigious fogges , as defying your dismall fact , and not enduring to behold the sadde estate and distresse of its Creatour ? Alas , why stand yee gazing vp towards heauen ? why stand yee wondring to see the brightnesse and lustre of the day turned to an abortiue night ? Here is no defect of nature , no ordinarie or vsuall Eclipse of the Sunne . This vnexpected darkenesse cannot be excused , eyther by the head or taile of the Dragon , vnlesse yee meane that old Dragon the Diuell , by whose incitement yee haue cut off your owne hopes , and the life of the blessed seede of the woman . And therefore because yee destroyed him in whom there was both light and life , yee are now ouerwhelmed with Egyptian and palpable darkenesse ; darknesse not caused by the course of time , but by your owne iniquity . Darkenesse accompanied with feare and horrour . This is that yee haue read in Esay , The windowes and cataractes of Heauen are opened , the foundation of the earth are shaken . The earth shall reele to and fro as a drunkard , and shall bee remoued like a cottage . And all this shall come to passe , because yee haue slaine him , who commaundeth the Sunne , and it ariseth , who sealeth vp the starres as vnder a signet . The earth acknowledged him its Creatour ; the rockes that claue asunder confessed him to be God ; the Temple to be a Priest ; who after the abrogation of the ceremoniall Law , and the disanulling of all superstitions whatsoeuer , placed his true worship in the spirit of man , and his chiefest Temple in the soule of man. Now besides this , not onely the rending of the body of the Temple , but also of the temple of his body , plainely manifesteth that all sacrifices ended in that one self-sacrifice , being both the abolishment & accōplishment of all oblations whatsoeuer . This Sacrifice was the most Hilasticall and propitiatory of all others . This sacrifice was a most perfect and absolute Holocaust , for it was totally consumed by the flames of Christs feruent loue vnto man. And as it was burnt , so it sent vp a most sweet sauour vnto the nostrils of God. This sacrifice consisted of the purest meale , neyther was it euer sowred with the leauen of any iniquity . Part whereof was offered vnto God vpon the Crosse , and part was reserued for the Priests , that is , for all vs , that thereby wee might bee nourished to eternall life . By this was the wrath of God appeased , and our peace procured . Neuer was there such a sacrifice as this before offered , that could so fully mitigate the displeasure of God conceyued against man , whose sinne was so hainous and notorious , insomuch that eyther the Son of God was to dye once for man , or man eternally . But if peraduenture any man be so incredulous as to demaund , how Christ beeing the Sonne of God could suffer , seing that the Deitie is not subiect vnto passion ; hee may bee fully resolued by the Church , whose assertion is , that Christ suffered not in respect of his diuine nature , but his humane . For though the Deity was in the Sufferer , yet was it not in the suffering ; though it was in the body of Christs passion , yet was it not in the passion of Christs body : so that the Humanity onely suffered , and the Deity onely sustayned it , and made it able to endure the affronts of its impetuous aduersaries . The impotency of the one required the omnipotency of the other . When I thinke vpon my Sauiours Humanity , then mee thinke , I see him faultering vnder the burden of his Crosse ; When I thinke vpon his Deitie , then me thinke , I see him walking vpon the Galleries of Heauen . When I thinke vpon his Humanity , then mee thinke I see him lying in the dust , and weltring in his owne gore : When I thinke vpon his Deity , then mee thinke I see him flying vpon the winges of the glorious Seraphims . Oh how different are these two natures of Christ ! And yet howsoeuer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt them bee so great , and the disparity so euident , yet notwithstanding in him are they both combined . For although he be not one nature , yet is a one in Person , one Christ , one Mediator , one Redeemer , one Sauiour . For euen as the body and soule of man being two diuers things , doe notwithstanding constitute one man : So the Deitie and humanitie of Christ , albeit they be two diuers natures , yet they make vp one person . Christ in regard of his humanity , died : in respect of his Deitie , he still remained entire , vntouched , impassible , invulnerable . This was that , that rowsed vp the interred carcases from their graues , ( for many of the Saints that slept , arose , and came into the holy City , and appeared vnto many . ) This was that that rent the veile of the Temple . This was that , that as it were , sealed vp the Sunne-beames vnder a Signet of Cimmerian clouds . This was that that caused that generall conquassation of the earth . This was that that made the Centurion auerie , ( maugre all the peoples vehement reclamation ) that Christ was the true and essentiall Sonne of God. It was the flesh that trēbled , that stood so affrighted and appaled at the grimme visage of death . It was the flesh that would haue hindered the Word , and haue fore slowed the purchase of our eternall saluation . It was the flesh that suffered vpon the Crosse ; and it was the Deity that triumphed ouer the bitternesse of death . It was the flesh that was the sacrifice ; It was the Deity that was the Priest that sacrificed it . It was the flesh that in the anguish of its passion groned and breathed out this sad and dolefull complaint , My God , my God , why hast thou forsaken mee ? And yet howsoeuer the flesh was thus perplexed and afflicted , yet its vnion with the Deity remayned still entire . Neyther could it possibly bee cast off or forsaken by that , vnto which the links and ligaments of loue had so strictly obliged it . O that our dull and mistie vnderstanding were so illuminated , our zeale and affections so seruent , as truly to conceiue the Maiesty , and earnestly to embrace the humility of our Sauiour ! Oh that wee could sufficiently meditate vpon the grieuous wounds , that hee suffered ; vpon the gracious words that hee vttered ! If we reuolue all the Annales and records of time ; wee shall neuer finde his paralell , neuer any man that spake as hee spake , that suffered as he suffered : Neuer any man that so loued his friends , that so pittied his foes ; neuer any so kind to the religious , so mercifull euen to Publicans and Sinners . Who a little before hee dranke the bitter cuppe of his passion , ministred a sweet cordiall of consolation vnto the theefe that was to suffer with him : To day thou shalt bee with mee in Paradise . Thus was that miserable sinner acquited from the death of the soule , although hee suffered the death of the body . Thus was hee by the power and mercie of CHRIST , of a malefactor , made a martyr . Surely so strange and suddaine a conuersion could not but bee immediately wrought by the efficacie of Christs Deitie : which euen in this act shewed its intensiue & superlatiue loue towards that Flesh of ours , which it assumed . Oh blessed and happie day , whereon our fraile & forlorne Flesh was vnited vnto that nature which was neyther obnoxious to Corruption , nor subiect vnto Passion ! But , Oh , more blessed and happie day was that , whereon our Flesh being ioyned to the Deitie , so died in Christ , as that wee not suffering death , were notwithstanding restored vnto life . For as CHRIST tooke vpon him our nature in the wombe , so hee vndertooke our death vpon the Crosse . For whatsoeuer he suffered as man , he suffered for man : from whom he can be no more separated or divulsed , then from his Deitie , with which he ioyned our humanitie , that he might saue and secure it from the hazzard of eternall death and damnation , &c. Oh infinite loue ! Oh incomprehensible mercie ! Oh blessed & happie day , wherein the head of the Serpent was brokē , the Leuiathan wounded , the vast Behemoth ouerturned , the powers of Hell subdued , the Graue conquered , the sting of Death rebated . Oh blessed and happie day , wherein the force and guilt of Sinne was taken out of the world , and the sinner taken vp into heauen . O blessed and happy day , wherein by our Sauiours passion , the gates of heauen were opened ; wherein it so came to passe , that wee that were once exiled and banished from the celestiall Paradise , may now againe bee freely therein instated , and reimpatriated . Now there is no Cherubim to hinder vs , no flaming sword to affright vs. Now may wee all bee easily admitted , and bee made free denizens of that heauenly Ierusalem . O let not our impenitent insolencie , and insolent impenitency bee the cause of our exclusion . Let vs consider that the incredulous and proud Pharises that challenged vnto themselues so much purity and piety , were the first that were reiected , their Synagogue neglected , and euen theeues & malefactors preferred before them . And this was that that so discouraged the Diuell , when hee saw those that had beene his slaues and vassals to bee rescued and absolued from death , by one that was condemned to death ; when hee saw that Christ was more powerfull in his death then euer any Emperour was in his rule and soueraignety ; when he saw not from stones , but from the gallowes , euen from hell it selfe , children raysed vp vnto Abraham . When hee saw the Sonne of God after his buffets and his bonds , last of all , euen in his death , to erect the glorious building and edifice of his Church ; when hee saw that blessed inheritance of Christ being but a little part and moytie of Mankind , still to flourish as the Palme-tree vnder the burden and weight of its afflictions : when hee saw the Church of Christ , which was created by his power , now redeemed by his bloud , vnited by his Apostles , instructed by his Prophets , comforted by his Euangelists , and freede from that heauy yoake of ceremonies , with which it had beene long oppressed : When hee saw it , howsoeuer diuided in body , yet combined in spirit ; Hauing nothing , and yet possessing all things in Christ , which is all in all . In whose passion it gloryed , whose patience it imitated . Which Church of his , although it seeme to wither by the heate of persecution , yet doth it still grow & waxe greene by the dew of grace , and sappe of consolation . True it is , that the Saints on earth are frequently perplexed with variety of exquisite torments ; and yet these are not of force & validity to diuert their zealous and constant resolutions , to separate them from their grand-Captaine Christ Iesus , whom they follow , not as beeing confirmed in their purposes by the irrefragable peruersenesse of the Stoickes ; nor as beeing induced thereunto by the Sophistrie of Logicke , or by the inchantments of Rhetoricke ; but as it were , beeing bound by oath , and deepely engaged vnto their Sauiour : by whose bloud they are refreshed , by whose flesh they are nourished , by whose Spirit they are reuiued , by whose promises they are inuited , by whose precepts they are directed . The chiefest scope they ayme at , is , that they may bee one with Christ , as Christ is one with God. For thou sweet Sauiour art our head , and wee thy members : Thou our shepheard , and wee thy sheepe , thou the Vine , and we thy branches . By thy death wee liue , by thy life are we raysed from death . And although wee are here sorted and mixed with the world , yet our cogitations and our conuersations are in heauen , whither our Sauiour is gone before . Oh that wee could follow him , that wee could waft our selues vnto that Hauen of ioy ; vnto that secure rode of felicity . But seeing that as yet wee cannot follow thee ( sweet Iesu ) with our bodies , yet wee pursue thee with our desires , with our sighes , with our affections , with our teares . In this interim , whiles wee heere suruiuing , seriously ponder those trāscendent afflictions of thine , which for our sakes , and yet not for our deserts , thou sufferedst vpon thy Crosse ; whiles we meditate vpon those griefes and torments which were as propassions vnto thy passion , how are we rapt into admiration of thy loue ? Then doe wee abandon all our fruitlesse and friuolous cogitations , then doe wee discard all our ambitious Babel building thoughts ; then do wee disclaime the insolent selfe-conceites of our owne abilities , then doe wee deepely lament our supine and stupid negligence ; then doe we grieue that wee haue beene so prodigall of our precious houres , and that we haue not embarqued our selues in those actions which most of all procure our safety and indemnity . Then are our eyes become fountaines of teares ; then cry wee out and say ; O Lord , thou hast ascended on high , thou hast ledde captiuity captiue . Then crie wee out , O Lord , what is man , that thou art so mindefull of him , or the Sonne of man that thou so regardest him ? Oh good IESU , what is man , that thou so regardest him ? Thou hast cloathed mee with skinne and flesh , and hast fenced mee with bones and sinewes , sayth Iob , Chapter 10 11. Remember , I beseech thee , that thou hast made me as the clay , and wilt bring mee into the dust . Hast thou not powred mee out as milke , and crudled mee as cheese ? Chapter 10. ver . 9. and 10. Am I not to bee consumed as a rotten thing , and as a garment that is moth-eaten ? How then can it be that I , being of so abiect and corruptible a constitution , should bee saued from death , by the death of the Lord of life ? O strange and admirable loue ! as farre beyond comprehension , as end and measure . I haue sinned , & thou ( sweet Iesu ) hast suffered ; nay , and I haue also suffered in thee , which sufferedst for me . Thus by thee am I lyable neither to death nor punishment . My nature which I had corrupted , thou hast refined ; that that happinesse might re-accrew vnto mee which I had lost by the fall of my first parents . What now therefore shall I say ? How shall I sufficiently eyther admire thy power , or prayse thy goodnesse ? Thou that art infinite , thou that art neyther confined to time or place , thou that art subiect neyther to death or passion , didst out of thy most entire and intensiue loue vnto vs , cloathe thy selfe with our fraile flesh incident to both . Which flesh of ours ( maugre the Diuels malice and malignity ) thou hast highlie exalted it , and placed it aboue the Angels , the Archangels , aboue all the glorious Hierarchies of Heauen , euen at the right hand of thy Father , where is the fulnesse of ioy and pleasures for euer more . But before thou couldst ascend vnto that verticall point and Meridian of thy glorie , with what massie loades of calamities wert thou oppressed ? What Hunger , what Thirst , what Nakednes , what Iniuryes , what Reuilings , what Spittings , what Stripes , what Wounds , what contumelyes , what disgraces , what Death , and Crucifying didst thou most mildely and patiently endure for vs ! And therfore , Oh sweete IESU , giue vs grace , that as thou dyedst for vs , so wee may liue heere to thee , and hereafter with thee . Graunt wee beseech thee , that thy Passion may be our perpetuall Meditation . Oh let vs alwayes reflect our Eyes vpon thee , and let thy sufferings take a deepe impression both in our Memories and in our affections . And graunt Oh sweete Sauiour , that wee may put , not the bodily finger with Thomas , but euen the finger of Faith into thy side , and into thy wounds , and with the hand of Faith apprehend thy merites . Graunt that we may crucifie all the inordinate Lusts of the Flesh , all our wanton and Lasciuious cogitations , and that wee may be like thee in sufferings , that we may be like thee in glorie . That wee whom thou hast reconciled vnto thy FATHER , we whom thou feedest with thy Flesh , we whom thou refreshest with thy Bloud , wee whome thou perpetually reuiuest by the celestiall influence of thy grace , may hereafter bee one with thee , as thou art one with the Father . To whome with thee and the Holy Spirite bee ascribed and rendered all power , might , maiesty , dominion and prayse , both now , and for euermore , AMEN . Gratias tibi Domine IESV . FINIS . LONDON , Imprinted by Bernard Alsop , and are to bee solde at his house by Saint Annes Church neere Aldersgate . 1618. Notes, typically marginal, from the original text Notes for div A02894-e550 Gen. 1. 4. Gen. 27. 23. Ioh. 1. Iohn 1. 13. Cant. 3. 4. Cant. 1. 4. Esay 9. 6. Ioh , 1. 1. Psa : 118. 22 Ver. 14 : Ver. 16. Z●p . 3. 14. Iob. 11. 3. Num. 24. 17 Ps . 18. 14. Iob. 1. 11. Esa . 40. 12. Deut. 32. Luc. 20. 12. Cant. 2. 5. Heb. 12. 18. Luk. 1. 13. Luc. 2. Luk. 2 , 10. Mat. 25. 21. Ioh. 1. 29. Mat. 2. Mat. 2. 21. Mal. 4. Notes for div A02894-e4420 Iohn 6. Mich. 6. 7. Iohn 4. Esa . 5. 34. Ierem. 9. 1. Esay 16. 9. Esa . 57 , 1. Ier. 2. 6. Psal . 78 , 24. Deut : 32. 10 Ier. 2. 12. 
A05379	----	A crucifixe: or, A meditation vpon repentance, and, the holie passion. Written by Christopher Lever Lever, Christopher, fl. 1627. 1607 Approx. 56 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A05379 STC 15535 ESTC S120020 99855224 99855224 20705 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A05379) Transcribed from: (Early English Books Online ; image set 20705) Images scanned from microfilm: (Early English books, 1475-1640 ; 806:03) A crucifixe: or, A meditation vpon repentance, and, the holie passion. Written by Christopher Lever Lever, Christopher, fl. 1627. [42] p. Printed by V. S[immes] for Iohn Budge, and are to be sold at his shop, at the great south doore of Pauls, At London : 1607. Printer's name from STC. In verse. Running title reads: A crucifix. Signatures: A-E⁴ F² (-A1). Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Poetry -- Early works to 1800. 2003-08 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A Crucifixe : OR , A Meditation vpon Repentance , and , The holie Passion . Written by CHRISTOPHER LEVER . Nocet indulgentia nobis . AT LONDON Printed by V. S. for Iohn Budge , and are to be sold at his shop at the great south doore of Paules . 1607. To the Reader . THe Writings of Men , as they are divers , so are they diuersly affected : yet euer in this inequalitie ; that mo to the bad , than to the better be disposed . The reason is , corruption in Iudgement , dulnesse of Vnderstanding , blindenesse in Election , and a deprauednesse in the whole frame of Nature : whereof it commeth that many deceiue themselues in their choise , neglecting what is of neerest consideration , yet embrace that ( with strong appetite , ) which is most pernitious , and pestilent . I write not this to offend any one , but to remember all : for I had rather profite than please : and to giue friendly admonishment is better than silence . That great Apostle Saint Paule defired to knowe nothing but Iesus Christ , and him crucified , and dooth detest to reioyce in aught saue in the Crosse and sufferings of his Lorde and Maister . A lesson woorthy so great a Doctour , and worth our immitation . This is that one thing which is onely necessary ; whereof , who hath true knowledge , hath all knowledge . This Crosse , this Crucifix , and this Passion I present thee ( gentle Reader ) not in their exact formes , ( for that exceedes the power of Mortalitie ) but in a little resemblance : wishing thee to reade , not for Mirth , but for Matter ; and with holy Paul , faithfully to apply to thy soule , the glorie and reioycings of the holy Passion . Farewell . To the most reuerend father in God , RICHARD ( by Diuine prouidence ) Archbishop of Canterbury , Primate and Metropolitane of England . My singular good Lord and Patron . RIght Reuerend Lord ) There is a disease in the Natures of men , most powerful in the vulgar and base multitude , to mis-interpret , ( yet to interpret ) all mens proceedings : Therefore the best cause doth most neede protection , lest otherwise , it receiue wrong in their iniurious and false constructions . For this particular ; the frame and disposition is my owne , and therefore I willingly submitte that to a mercifull Iudgement . The Subject is not mine , but Gods , being extract from sacred Authorities ; and therefore of it selfe able to resist all opposition . Here-hence I deriue my comfort , that the worthinesse of the Subject may giue supplyment to my verse , that wants woorth : and that in the opinion of good men , I shall be thought to haue done more , in giuing a religious matter this poore forme , than others ( that with much industry and arte ) haue painted the deformed face , of profane and idle Inuentions . The reasons ( my good Lord ) that moue me to this dedication , are these ; First , the many testimonies I haue of your Lordships gratious respecting me , which earnestly presse me , to returne this little demonstration of thankes , where I haue receiued so much fauor . Next , your Lordships trauell , to continue the body of Religion vnited ; or rather , to make vp the rent and diuision . Wherein God hath made you prosperous ▪ giuing you spirite to enterprise , and victory to finish a care of that religious importance . And because this Crucifix I present , is a Meditation of the sufferings and death of Christ , represented to vs in the ceremony of the Crosse , ( in the holy vse whereof , your Lordshippe hath fortunately trauelled . ) I haue therfore thought this Dedication ( of right ) to belong vnto your Grace , assuring my selfe , that where the Shadow , there the Substance ; where the Figure , there the Trueth ; and where the Crosse , there the Christ , shall finde gratious and glad acceptance . The which , with all respects of duety and humblenesse , I offer vnto your Lordship : beseeching God to giue you to support the reputation of Learning , ( helpfull to both the States of Church and kingdom : ) and after this life ▪ perpetuity with the holy Angells and Saints . Your Graces in all duety and seruice . CHRISTOPHER LEVER . A CRVCIFIX , OR A Meditation vpon Repentance , and the holy Passion . THere is a griefe , which farre exceedes the skill Of many learned spirits to define : And this deriued is from doing ill ; Yet doth it rectifie , and much refine , The blurred Image , of that power diuine . Which in our purer soules , at our creation , Made vs beloued , and of estimation . Such is the terrour of a wounded Soule , Stretched vpon the painefull racke of try all , Presented with that blacke accusing scroule , The register of sinne , the Lords espiall ; Authorities , that ne'r admit deniall . For when our Conscience doth display our sinne , Then true affected griefe , doth first beginne . It were in vaine , I labour'd to expresse , The just proportion , and the qualitie Of horred griefe : nor what amazednesse , Attends this court of lawe , and equitie , The Soule ▪ must here implead impietie Against the Soule . The Iudge that here preceedeth Against himselfe , himselfe the law impleadeth . 〈◊〉 that haue 〈◊〉 〈◊〉 for your sinnes ▪ 〈◊〉 bath ▪ d your 〈◊〉 in your repentan●…●…eares ▪ 〈◊〉 when your reformation first beginnes 〈◊〉 ●…ur 〈◊〉 harts , tell me what feares ▪ 〈◊〉 horrednesse , remorsefull conscience beares : 〈◊〉 rather , doe confesse , as doth my verse ; There is no power of words , can it reherse . The Father Iudge , that sits his Sonne to trie ▪ Cannot resist the torture of his minde : When he denounceth sentence ( thou must die ) Examples may be fitted to this kinde : But to resemble ours no like we finde : For here the Iudge , that giues the dying word , Condemnes himselfe : euen of his owne accord . The eye , condemnes the sight , the sight the eye ; The power of speach , our much offending tongue : All qualities , their instruments envie ; And say , their aptnesse to offence and wrong , Impels the sence ; the weaker by the strong , Is capt●…uate : And sinne that hath the reynes ; The common wealth in man , to sinne constraines . Like as that Bull , Perillus fram'd of brasse ; To be a wond'rous instrument of woe : Within whose wombe , when the offendor was ▪ In brutish sort , he as a Bull did lowe , The organe of the beast , did cause it so . Right so our bodies , beastlie by our sinne ; Doe bestifie the soule , that liues within . In opposition to this formall plea ; The body , to the soule againe replyeth . The state of sinne , hath his estate in thee : Our soules without , sinne in our bodies dyeth ; Nature to liuelesse things , all act denyeth . For as the Ayre , is mooued with the wind , So are our subject bodies , by the mind . Who euer yet accus'd the murderous knife , As actor of that horrible effect : The agent , must be somewhat that hath life . It is the liuing hand , that doth direct The mortall blade : Nor is there had respect , To instrumentall causes of offending : For in the agent , guilt hath his depending . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ho●… contention : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe diuide . 〈◊〉 〈◊〉 〈◊〉 which jud●…ment hath descride : 〈◊〉 〈◊〉 〈◊〉 the conscience anght can hide ▪ 〈◊〉 〈◊〉 state of wretchednesse doth dwell 〈◊〉 〈◊〉 〈◊〉 them my verse 〈◊〉 tell 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 cup of pleasure ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nothing but expending ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall his treasure ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shame with much commending , 〈◊〉 〈◊〉 your 〈◊〉 liues ▪ shall ne're haue ending . 〈◊〉 〈◊〉 remembrance of repentant teares ▪ 〈◊〉 〈◊〉 〈◊〉 inlarge your feares . 〈◊〉 〈◊〉 〈◊〉 , where death is eminent ▪ 〈◊〉 bubble of this life , cannot secure thee : There is an after-state , most permanent , 〈◊〉 〈◊〉 in honour , o●… in death assure thee ▪ 〈◊〉 〈◊〉 to honour , now to die mure thee : 〈◊〉 he , whose life will mortifie no sinne , 〈◊〉 finde the gate of Mercie shut to him . Thy life is truely by resemblance said To be a shadowe : shado●…es from the Sun Deriued be : for sure there is no shade , Where ●…haebus doth not guild our horizon : So we may say , the pride of life is done , When as the Sunne of Glorie shall denie , To giue the beames of his resplendent Eye . Change your corrupt opinions of delight . Sometime delight in teares , in bitter woe . To launce and cut , oft heales the wounded Knight . If we to heauen ; we must as Pilgrims goe : It is a Christian pleasure to doe so : For he that doth appoint al times for pleasure : To his repentance can admit no leisure . Were it , that he that over-loads the sense , In surffetting the much forbidden tree , Could with the habite of his sinnes dispense , Whilst he might view his soules enormitie , And with the judgement of Discretions eie , Sentence his vaine , exorbitant delight , And all his pleasures that doe sinne invite . Then might he see the powre of much offending , The little powre of him that so offendeth : That warre of soules that never can have ending , Where sinne in opposition , death intendeth , To him that ( prodigall ) in sinne expendeth His very selfe , and like a traitor thiefe , In his owne treason makes himselfe a chiefe . Who ever sawe a Generall in Armes , Whenas the day determineth the warre ; To be imprison'd in the treacherous armes Of such as neerest to his person are , Vnto himselfe may make a like compare : For such are we when our delightfull pleasure , Vpon our soules ( like traitors ) make a seasure . 〈◊〉 like , as when the man reported borned , 〈◊〉 chased by the seruants of his pleasure ; 〈◊〉 ●…hen by monstrous sinne , we are deformed , 〈◊〉 finde offensiue , what we held our treasure ▪ 〈◊〉 ●…ame affects ( like dogges ) doe make a seasure 〈◊〉 ●…on our soules : and like the hunted Deere ▪ 〈◊〉 our loud yelping sinnes , we stand in feere When we can truelie , thus suruey our sinne , Our state of death , our death in our offending : The warre intestine , that we haue within ; 〈◊〉 infinite of griefe , thereof depending ; 〈◊〉 little power we haue , of our amending . When this we know , we know our stat 's not well : 〈◊〉 doth the sicke , that heares his passing bell . ●…hen in the ballance of suspence , we say , Our little hope , the mountaine of our care . The scale of seare , by much doth ouer sway ▪ Our owne assurances , that nothings are : 〈◊〉 makes , this sicke man of his health despaire And were it not , that grace did vs auaile , We should not stand , the triall of the scaile . 〈◊〉 had I neede ▪ a new to inuocate , That all sufficient , to direct my verse : My selfe much sinfull , cannot sinne relate . Whose largenesse dis●…inables my rehearse . O giue me power to beautifie the hearse Of Penitence : which then is said to die . When men liue most in their securitie . If euer thing of greatest admiration , Could draw the vulgar eye , for to admire it ; Then let the subject , of this poore relation , Be powerfull in their harts , that shall desire it : It is a heauenly act , for to inspire it . For though our penance , be a crabbed tree , Yet is the fruit , of rare proprietie . Suppose thy selfe , araigned at the barre , Laden with fetters of thine owne offence ; Thy crying sinnes , thy aduerse Lawyers are ▪ The Diuell , doth his action here commence , And for his witnesse , hath thy conscience . Suppose this court-house , in thy soule to be , Thy selfe to plead , thy selfe to answere thee . That part , which best remembers , plaies the Clarke , Who , when the word of silence , is proclaim'd . Intreates , that great assemblie well to marke Th'inditement of that Traytor : who asham'd , Stands at the barre of death : and being nam'd , Holdes vp his guilty hand . The Clarke then readeth , Those treasons , which my vtterance much exceedeth ▪ Yet as I may : This I suppose was said . ( Traytor ) thou art more ancient in thy sinne Then in thy dayes : It cannot be denai'd , But when thy first fore-father did beginne , To listen to his wifes solliciting : Thou in him then , didst with him giue consent , To further , that his treasonous intent . 〈◊〉 〈◊〉 〈◊〉 Patents did produce thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy soule more blinde . 〈◊〉 〈◊〉 〈◊〉 to execuse thee . 〈◊〉 〈◊〉 〈◊〉 ●…n ●…y minde : 〈◊〉 〈◊〉 bodie , can●…t thou finde 〈◊〉 〈◊〉 〈◊〉 Fathers generation . 〈◊〉 〈◊〉 〈◊〉 not giues it limitation . 〈◊〉 〈◊〉 thy 〈◊〉 , so doe thy sinnes augment : 〈◊〉 , they ou●…●…trip thy time in forwardnesse . ●…or long before thy childishnes be spent , Thou wil●… be aged in thy wickednesse . Childrens first aptitudes doe well expresse , Whether the progresse of their liues intend ▪ For like beginning , often hath like end . What though thy Parents in their prouidence , Couet to better thee , by education . Yet is their trauell , but a vaine expence , Thy time of youth , will giue an intimation , How much vnlike thou art thy first creation . Neuer could any precepts from the wise , Er'e rectifie a mans infirmities . Thus dost thou make gradation in thy sinne , Till thou attaine , the vtmost step of life ; And like Report , when it doth first beginne , Is then the least ; yet when it waxeth rife , It doth inlarge it selfe : So sinfull life , By custome , and continuance in sinning , Men are much worse , then in their first beginning . For when their time doth bring them to that state , That makes a man ; the strength of nature then , Doth their injurious parts corroborate . The length of yeares , doth euer giue to man , Habilitie in wickednesse : and whan Depraued man , hath meanes of doing ill , He makes them serue , his much depraued will. Like as the neighbour Riuers to the Sea Cannot support vpon their shallowe backes ; The huge proportion of an Argosie , Because the little currant water lackes : Yet when the Sea ( that all resistance wrackes ) Shall fill the emptie channell with his Tide ; The greatest vessell with great ease may glide . 〈◊〉 are the first vnable yeares of man , 〈◊〉 ●…eake ●…n moouing the huge bulke of sinne : 〈◊〉 when the ●…ide of yeares approcheth , than 〈◊〉 〈◊〉 more impudent in their committing ; 〈◊〉 〈◊〉 ●…ceiue the mightiest vessels in , 〈◊〉 ha●…bour , in their little streame of Time , 〈◊〉 〈◊〉 ●…nd , shall cut their little twine . 〈◊〉 a wondrous taske to make relation , 〈◊〉 〈◊〉 grieuance in particular : 〈◊〉 ●…nes of bloud , of wanton agitation . 〈◊〉 ●…inite in euerie kind they are , Hearts may suppose ; but Speech cannot declare . For when that man in Nature is most strong ; He is most powrefull then , in doing wrong . See , if thy time grow aged with expence Of many yeares , be lesse in thy offending : T●…me is the giuer of experience : Old age will preach to youth , their youthes offending ; ●…et ●…outhful sinnes , in youth haue not their ending . For when old men are stepping to their graue , ●…n youthfull sinning , strong desires they haue . ●…ld age , ( though colde ) can neuer quench the fire Of ●…full youth ▪ Though age be in thy flesh , Yet in thy thoughts , thou dost maintaine desire ; ●…hich in performance , thou canst not expresse , By reason of thy bodies ●…eeblenesse . Yet know , that when Desire is in thy hart , It is as much , as thou an Actor wert . This thy Desire , incends the noble parts Of reason , and blunteth thy discretion . Makes a combustion in obdurate harts ; Depraues the sence , and blindeth thy election ; Dries vp repentant teares , ( thy soules refection : ) And sure that man , eternallie shall die , Whose hart will not giue water to his eye . Thus ( O thou worst of Gods creation ! ) Thou dost reuerse the ordinance of Nature . All other Beings , keepe their ordination ; Obedience liues , in euery other creature ; Only in him , that hath the goodliest feature . He that from God , most blessings hath deriued ; He against God , most treasons hath conspired . Search the immence circumference of Earth , The many wondrous mouers in the Sea , The Element of Ayre , wherein we breathe , The regiment of Heauen , and sympathy Of moouing orbs , and starrie deitie . In all the parts of this circumference , No one like man in dis-obedience . If God command the Seas to patience : They still their noise , and smooth their horred face . Let him againe be mooued to offence , The raging wind , the swelling billowes chase , Vnto the daring rockes that doe imbrace Their violence , and there doth bound the Seas , Vntill a calme , their troubles do●… appease . 〈◊〉 ●…ommand 〈◊〉 ●…owdes 〈◊〉 ●…eare the Avr●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ●…lade . 〈◊〉 〈◊〉 Time ●…o giue the yeare ▪ 〈◊〉 〈◊〉 〈◊〉 ●…oures for her distinction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time well ordered were ▪ 〈◊〉 〈◊〉 ●…nd Time to Ordination ; 〈◊〉 〈◊〉 vnto Gods creation ▪ 〈◊〉 〈◊〉 〈◊〉 ●…at Times ●…nconstant are ; 〈◊〉 〈◊〉 they are more certaine farre . 〈◊〉 〈◊〉 ●…he Sea-deuouring 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 ●…oore ●…onas to the shoare . 〈◊〉 〈◊〉 〈◊〉 Eg●…pt doe auaile ▪ 〈◊〉 〈◊〉 warre : ●…ay more . 〈◊〉 〈◊〉 the 〈◊〉 chamber ●…ore , 〈◊〉 〈◊〉 person , of a mightie King , 〈◊〉 〈◊〉 〈◊〉 they had a warranting . 〈◊〉 〈◊〉 〈◊〉 his sacred breath on 〈◊〉 ▪ 〈◊〉 countervaile the Angels that erst fell : ●…ing thy soule of his Eternitie ; Yet thrust thy betters , for lesse sinne to hell . Did God refuse those Spirits that excell In holy worship ; to partake thy nature ? He did , for thy redemption this ( O Traytor ) If God command let this , or that be done ; The little Creature , that is bid to doe it , Is wondrous quicke in execution : Yet vnto man , that hath the power of 〈◊〉 ; And in the verie place of God doth sit : Is giuen a law , the which was neuer kept ▪ By any one : ( The sonne of God except . ) Now to inlarge the huge proportion Of thy offence ( Traytor ) thou didst attempt , That treason , which exceedes comparison : Whose horrour did bed imme the Element : Both Heauen , and Earth in wonders did consent ; To point it out , for greatest admiration , Which farre exceeds the power of all relation . This little out of much . God to redeeme , The lost integritie , of man his creature . Did his defaced Image so esteeme , As he inuested in thy humane nature , The sonne of God , ( the word that made each creature ▪ ) Eternall Christ , who in his flesh did merit , Eternall life , for each beleeuing spirit . See how thou dost returne him recompence . Thou gau'st him pouertie , that was a King : Iustice it selfe , yet blam'st his innocence : Great majestie , had but the poore attending : Nor had thy treasons , in these wrongs their ending . But didst with ( wicked Iewes ) conspire his death , That first did giue , thy first fore-father breath . And didst preuaile . Thy tongue did sentence him ; Thy hands ( O wicked instruments of sinne ) Bound the most free , and tortur'd euery lim ; Nor so content , labour'd to vex within His sacred Spirit , with most vile profaning ▪ And last , to please the spirits of thine eye , The Holy Lambe betweene two thieues must die . Was this enough , or art thou still more great In thy offence ? O still thou dost augment it : Thou want'st not sinne , but I wordes to repeate Thy infinites : thy soule cannot repent it ; For thy delight is euer to augment it : Witnes thy horred customary swearing , Wherewith each day his body thou art tearing . ●… Here let the Conscience make some little pause , Whilst that the Diuell that intends the plea , Produceth witnesses to prooue the cause ; Shewing large recordes of impietie : And with a wondrous skill in Sophistrie , Giues a proportion to his sinful state , Hoping to make the Guiltie desperate . Hoping to make the guiltie desperate , He doth augment the Volume of our sinning ▪ Adding inlargements to exasperate The Iudge , that stands to sentence our offending : Euen from our birth , to these our dayes of ending : It hath , and will be still his exercise , Against our happy beings to deuise . Witnes his enuy at our first creation , That did deny our state of innocence , A little breathing rest from his temptation ; But with the smoothed face of faire pretence , Suggests into our natures his offence : Witnesse againe this time of our repentance , How he incites the Iudge to cruell sentence . No one ( howeuer skilfull in his Art ) Can giue more fit expressing formes to sinne . He makes a priuie search within the heart , And laies that open that was hid within ; And with most curious workemanship doth limme The vgly formes of our impieties ; And then presents their Terror to our eyes . This , and much more this enemy of man , And then the Conscience doth againe beginne ; ( Traitor ) how i st , this thy accuser can Produce these certaine probats of thy sinne ? Speake ; canst thou cleare thy selfe of guilt heerein ? Thy cause will not finde help in thy deniall , For in the court of Conscience is thy triall . Like vnto him , that in a mighty throng , Labors to hasten to some businesse , With heate and sweate doth vex himselfe among The moouing multitude , that in their prease , Arrest his haste , and stoppe his forwardnesse : So doe our sighes , our teares and griefe within , Arrest our words , when gladly we beginne . ( Alas ) what else , but Guiltie in the weake ! Which he , in broken accents would relate . He puffes it out in sighes , that cannot speake ; The sence of sinne , doth so exanimate Those faculties , that on our soules doe wa●…te : As with a lawfull warrant , may be said , In this estate , our verie Soules are dead . Our Reason then , demandes our guilty spirit ; What for our justice we can argument . Whether our Iudgement correspond our merit ; Or if corruption in this parlament , Heere in thy owne free holde , we doe conuent ; The Iurie , that doth sentence what thou art , Are of thy Tenants , dwelling in thy hart . Nothing ( alas ) the Conscience can replie . Nothing ( indeede ) nor no word to excuse vs ; Where all is Sinne , ther 's no integrity . All our cuasions , in this case refuse vs ; Nothing in vs can comfort , but accuse vs. For he that hath this sorrowe in his flesh ; Hath least of joy , and most of heauinesse . The judgement then ( for judgement must be just ) Denounceth sentence of our condemnation . ( Traytor ) thy flesh , shall first returne to dust ; The matter of thy first formation ) Thy Soule transported to that strange vexation ; Whereas the soules of damned doe beginne , To act the wofull parts , of tragike Sinne. This is the law , and thus we sentence thee ; Our power extends not for to moderate ; This court is Iustice , Iustice we decree . The seate of Mercie is predominate , And liues in God , he that did first create Thy Innocence . To him thou must appeale , If this our Condemnation thou repeale . ¶ Thus farre the law : Now to our worke of Grace ▪ To wash this Moore , and giue him Innocence : To reobtaine what ●…r'st he did deface , Integritie : To cancell his offence ; In lieu whereof , to giue him excellence . To make that glorious , that before was base , ( Doubt those that list ) It is a worke of Grace . Of Grace ? me thinkes th'vngratious will replie , I rob Gods Image of his worthinesse . Because to sinfull man , I doe denie Innatiue power to worke his holinesse . Will you ( O men deceiued ) I confesse , That God will share the glory of his name , With men , whose liues dishonour most the same . Here is the world , in great dispute and strife , Whence doth arise , this penitentiall fire , That purgeth Sinne , and rectifies the life : Some will deriue it from their owne desire : Others , the blessed Angels doe inspire ; Some in their Friends , and many in thei●… Priest , In Errour all , in God they place it least . When God did giue a spirit vnto man , He did but gently breathe it in his flesh ; But if he once call backe the same againe , He speaketh loud , and groanes with painefulnesse : Adam , and Lazarus doe well expresse , That he that can determine sinfull strife ; Doth somewhat more , than he that gaue vs life . It were a well deseruing worke , to set The kirnell that 's a prisoner in the shell : Which , when the Sunne doth warme , and heauens wet ▪ Receiues a life , yet doth it farre excell In curious Art , to make that prosper well ; Which ( like a rotten member of a tree ) For fewell fit , for Grace vnfit to be . Me thinkes , I heare the Mutinous repine . And blame the hard construction of my verse : And to the fire condemne this discipline ; Or wish , my recantation to reuerse , The doome I censure on this vniuerse . ( Thus these repiners ) God should wrong our spirits ▪ To giue vs Lawes , and take away our Mer●… . Thus may your earthen vessels make dispute , And aske , how hap the Potter made them so ? Doe you not know , that God is absolute ? Nor giues a reason for his doing so ? Shall God out of himselfe for wisedome goe ? How dar'st thou argument with God maintaine , Being his vassaile , he thy Soueraigne . To make it best , thus I compare thy state , Like to a Candle wel prepar'd for light : The reason why I thus doe estimate , Is thy Discourse , thy Reason , and Delight To vnderstand each cause . But the insight Of that which neerest doth concerne thy minde ▪ In this thou art not sighted , but starke blinde . Suppose ten thousand torches in the night ; They giue no light , vnlesse thou giue them fire : So is thy Reason , and thy judgements sight , Blind in it selfe , if Grace giue not desire . It is the God of Spirits , doth inspire Thy soule with Grace , For when it wants his light ; It is more blacke , then is the darkest night . And in this darknesse , this our man of Griefe , ( Whome we proportion , ) is in darknesse placed . Within himselfe , he cannot finde reliefe : What was diuine in him , is now defaced . The pride of his deseruings is disgraced . And when a man in this dejection lyeth , He wastes in sorrow , and in teares he dyeth . And die he must , in his repentant teares , Before his reformation can beginne : The graine must die , before the blade appeares ; New birth is gotten , by the death of sinne . When thus we die , our spirit that 's within , Respires a life , that neuer will deceiue vs ; Whereof , nor Time , nor Enuie can berea●…e vs. The manner how : This out of my report . When man is ouer-charged with the cares Arising from the judgement of this Court. And when within himselfe he much despaires ; The holy Spirit , then to him repaires , And brings his Pardon , testified good , With this subscription ( IESVS ) writ in blood . And thus ( this sacred instrument of life ) ( Poore man ) we adde not , to thy heauinesse : To speake in anger or contentious strife ; Mercie is only in our businesse : We come to make thy much affliction lesse ; And offer to thy neere despairing spirit , The Psalme of Mercie . Mercie best can merit . See here , the booke of Life I do present thee ; Wherein thou maist Eternitie behold . Thou canst not reade , before thou first repent thee ; Thou must first know thy selfe , and then vnfold This sacred volume . The Spirit then doth hold , Before the darkned spirits of his eye , A Representment , how his Christ did die . Said I , a representment , and no more ; It is much more , then in my wordes can be ▪ My soule conceits , a verie Christ before ; Spreading his sacred bodie on the Tree . Me thinkes , his verie torments I doe see ▪ This Crucifix , is that most sacred booke , Wherein each happy Spirit needes must looke . And this the holy Ghost presents the eye , And bids vs reade our penitentiall verse : If we can ( Clarkely ) reade this mystery , He promiseth , our judgement for to trauerse , And all our condemnation to reuerse : But Sinne ( alas ) so darkned hath the minde , As in this holy learning we are blinde . Like when th'vnlearned Fellon hath his booke , Without a Prompter , he no letter readeth ; Although with much desire , he thereon looke , Euen so our Soules , as much ( vnlearned ) needeth , The help of that sweete comfort that proceedeth . For if that God assist vs not the better , We vnderstand , no sence , no word , nor letter . In this condition , this our man of sinne , Cannot reade mercie in these misteries , Before Gods holy spirit doe beginne , To cleanse the soule of his impieties . To moue the hart , and cleere the darkned eyes : When once this grace , in vs hath but a being , In holy secrets , we haue perfect seeing . The leaprous man , to heale his filthinesse , Must seauen times water his contagious skinne ▪ Is holy water of that worthinesse ? Then with repentant teares let vs beginne , To wash the leaprous body of our sinne . Seauen times is nothing , multiply thy seauen , We must wash cleane , ere we can enter heauen . This is our first degree of holinesse ; Which at the first , ( as all beginnings are ) Little ( in trueth ) but large in hopefulnesse . He that beginnes this sorrow with a teare , Vnto a better worke doth but prepare . And when in vs this grace hath but beginning , We liue to hope , and die vnto our sinning . Take for an instance him whom we proport : No more of sinne , but now the childe of Grace . As he wastes teares , his benefits resort ; The bad thrust out , the betters haue the place , What was delightfull now he doth deface : When thus he hath a new begotten minde , His eyes are open , that before were blinde . No sooner open , but with eagernesse , They gaze vpon that sanctimonious tree The holy Crosse , ( O sacred Worthinesse ! ) That beares the fruit of Immortalitie : And with a greedy appetite doth eie , This Crucifix , this Christ , that 's nailde thereon , This God , this man , this our redemption . Not so●…m'd in mettle , or with curious paint , Nor hallowed with earthen sanctitie ; We estimate not much , a woodden Saint , Nor can a Painter learne the mysterie , To make a Christ , or giue diuinitie . Thus then of all I would be vnderstood , This Crucifix , nor mettle , paint , nor wood . But very Christ , which with a faithfull eie , This sonne of Grace reuiews with good affection : In euery part he earnestly doth prie For sacred bloud , which is the soules refection : For without bloud we seale not our election . Now giue him wordes , or else we doe him wrong , To giue him much Desire , and not a Tongue . ¶ Sacred ( he saith ) most glorious , most diuine ; Thou Word that mad'st , thou Christ that sav'dst all ; Thou Sonne that euerlastingly dost shine , Coequall God , and consubstantiall ; Thou Gate of mercy , way to life Eternall : O sith thou giv'st me sorrow for my sinne , Open thy Mercy gate , and let me in . Thou art that Foode , and ever-liuing Spring , Whereof who tastes , shall neuer thirst againe . O I am thirst , with my much sorrowing ; Euen as the parched land that gaspes for raine : Do not thy heauenly droppings then detaine . If that my soule this holy water want , What thriueth it , I set , I sowe , or plant ? But want I cannot , if I but desire it ; Thy mercy doth preuent my forwardnesse : Thou giuest grace before wee can require it . If in our hearts there be but willingnesse , Thou com'st vnto vs , ere we can expresse What we determine . In this , scarce one Of mortall rase , loues imitation . This , and tenne thousand testaments of Loue , T'vnworthy men , are daily multiplide , Which might their blunted vnderstandings moue To Loue and Honor , whom they crucified , Their King and Sauiour Iesus is denied . For euer be it hatefull in the Iewes , To choose a villaine , and the Iust refuse . Pilate , thou canst not wash in Innocence ; Nor Cayphas , how er'e in holy place , You give a monstrous sinne , a faire pretence ; Your greatnes cannot countenance the case : Both Prince and Prelate , and the vulgar base Conspire in one . These discords can agree To plot , and practise this conspiracie . Traitors , hold off your blacke and treasonous handes , Touch not his pure and neuer-tainted flesh : Villaines , your King , must he be lockt in bands ? How prodigall you be in wickednesse ! To buffet , binde , and whippe his sacred flesh . Let me my sinfull body interpose , The sinne was mine , let me beare off the blowes . See how his bloud spirts from their cruell stripes ; ( O sacred blood , O sacred body bleeding . ) These Iewes haue lesse compassion than their whippes , To sp●…ll that blood , which is the holy feeding Of blessed soules ▪ O cruelty exceeding ! Traitors , you little know one drop of blood , Would be enough to doe all sinners good . ( Sweete Ies●… , ) may thy seruant begge this grace , To be a vessell , to receiue this spilling . The earth my Lord 's a farre vnworthy place ; A place of bloud , a slaughter-house of killing ▪ Sith I haue woundes , O Iesu be thou willing , That some of this , these Iewes shed on the ground ▪ I may reserue , to cure a mortall wound . In this aray , their God , our Christ they bring Vnto the place of execution : His enemies entitle him a King ; Yet that is done in their derision . The Stage is Calueri●… they act vpon ; A place of Skulles , the morall may be this : We are but rotten bones without his blisse . Looke , as a Pyrate roauing at the Seas , When by aduenture hitting on a prise ; Doth first vpon their stoage make a sease , Then on their victor'd liues doth tyrannise : These hel-houndes so their envie exercise . First , they doe strippe our Sauiour of his cloathing , Then of his life , and thus they leaue him nothing . Is it not wonder this rebellious rout ; Trauells in sweat , to worke their fatall woe ? See , with what painefulnesse they goe about This horred act ; herein they are not slowe , That to a worke of Grace could neuer goe . They dragge , they binde , they na●…le , they fasten on ; Our holy life , but their damnation . Betweene two malefactors they did place him ; In scorne of his most perfect innocence . These Theeues there set , of purpose to disgrace him , Yet did these Varlets faile in their pretence ; Their neerenesse , could not gi●…e him their offence . For that is said to be the vertuous meane , That on each hand , hath neighbour'd the extreame . Now they haue reared vp this Crucifix , See how their resting time they entertaine . Some vinegre and gall togither mix ; Others deride , and all of them disdaine , In scorne they call him , Lord , and Soueraigne . The souldiers , that aboue the rest doe raue , Doe cast the Dice , who should his garment haue . My Lord is now in other businesse , Building the frame of mans saluation : These drops of bloud , and water doe expresse His inward griefe : he giues a demonstration Of torment , that exceedeth all relation . For , he that would bring merit vnto man , Must suffer more , then any other can . O what is man whome thou regardest so ! A stayned cloath , a beautie withered . Yet did my Lord his greatnesse humble so , As he inuests our Nature that was dead ; He brings againe what erst was perished . Now by his Bloud , and euer by his Grace , He makes vs worthie that before were base . What though they heape iniquitie on sinne ? He layeth not his sauing worke away : He helpeth most , when they most torture him ; To giue vs life , he doth his owne defray . ( Lord Christ ) thou didst for thy tormentors pray , Father forgiue them , ( thus thy innocence ) Forgiue them ( gratious Father ) their offence . The horror of this act , did blind the Sunne , Remoue the Earth , the holy Temple rend : Dead bodies from their Sepulchers did runne ; And preach to many how these Iewes offend : All things reprou'd , and nothing did commend . The Sunne , the Earth , the Temple , and the Graue , Haue more of Grace , then these Tormentors haue . The Sunne doth hide his euer-burning face , Abhorring to suruey their damned fact . The Earth did shame it , as her owne disgrace ; Because vpon her body they did act . The Graues disclaime , and dis-alowe the fact ▪ The holy Temple doth it selfe diuide , Because a holier they haue crucifide . Now giue me breath ( O sacred breathing spirit ! ) With faithfull affectation to applie , This Death , this Christ , this compotence of merit Vnto my soule ; that in it selfe would die , If not supported by the hand of Mercie . How helpeth it the hurt-man to be sound , Vnlesse the Salue be plasterd to the wound . And as the holy Prophet that did spread , His liuing body on the liuelesse corse , And so brought backe , the spirit vanished , And made a contract where there was diuorse : So , when our soules are mantled with this crosse ; That life of Grace , we erst had lost with sinning ▪ Hath then a second time in vs beginning . And to make sit for good digestion This bread of life ; we must the loafe diuide ; Our faithfull soules in morsels feeds thereon , So by degrees my Lord was crucified . In Ciuill fellowship it is denied , To gobbet vp a supper at a bit , When we haue time and leisure for to sit . It were good order we beginne the lowest , When we this Iacobs ladder would ascend ; In happie progresse we attaine the rest , And then we giue our trauells happie end . This only co●…nsaile I doe recommend : That he that would ascend these holy staires ▪ Must to his footing first direct his cares . Then with his blessed Feete let vs beginne , That now are stayned with the streaming bloud That 〈◊〉 from the Naile , that stickes therein . O that my eyes , would doe my hart that good , To be as mo●…st , as is the swelling floud ! For holy 〈◊〉 doth instruct my teares , To wash , and then to wipe them with my haires . These holy passengers doe neuer haste , To guilty bloud , nor vnto lustfull fire . No little minute of a time they waste , To minister to any vaine desire . In enuy therefore did the Iewes conspire , To naile those holy moovers vnto wood , That were such forward instruments of good . Their trauell was , to trauell to the weake ; Bring comfort to the vnrespected poore ; To giue the lame to goe , the dumbe to speake , And ●…it applyments vnto euery sore ; A greater yet than what was saide before : They brought the newes of Peace vnto our spirite . And therefore our acceptance they doe merite . See how his sacred Knees be markt with praire , A demonstration of his sanctitie . To Adulation they vncustom'd are ; Nor fawne they with officiall flatterie . Giue me ( sweete Lorde ) these merites to app●… : These markes are no disgrace vnto my skinne ▪ Better be markt with holy Prayer , than Sinne. Now let me reach my meditation higher , And touch my Lords most blessed Heart that bleedeth : This bloud cannot extinguish holy fire ; That in this holy principall exceedeth : He warmes with Zeale , and with his Blood he feedeth Our spirites that are cold and hunger-starued , Wanting this Grace we men haue not deserued . This Heart is not the nursery of Pride ▪ Of Murther , Lust , of Mammon , and Debate : Within his secrets there is not implide , The new inuention to Equiuocate . This Heart must thinke what ere his wordes relat●… ▪ Lying is sinne , all sinne is from the Deuill , The Art of Reseruation then is euill . No sin had ere admittance in this place , ( O place , most sanctimonious , most diuine ! ) The Presence-chamber , and the seate of Grace , Whereas his soule in majestie did shine . How can it be the Holiest should incline , To entertaine into his Chaire of State , The ●…east of euills we can estimate ? May I ( sweet Iesu ) view in euery part , The secret closet of thy thoughts within ; The Spea●…e hath made a passage to thy Heart ; The entrance then is open ; let me in To see the merite that hath vanquisht sin . Do not thy mercy gate against me locke , For I will euer at thy Mercy knocke . See , here is nothing that presents my eie , But Loue , but Fauour , and Compassion : In euery quarter Mercy I espie ; Mercie 's the briefe of all I looke vpon ; Mercie the cause and meanes of my saluation . O , sith there is such mercy in thy hart , ( Sweete Iesu ) giue my grieued soule a parte . Like to a Prince that in his royall throne , Bethinkes what may his people benefit ; Sends this his good determination , To such as at his Counsaile Table sit , That by their Wisedomes they may order it : So dooth the Heart determine first the deede , Then sends it to the counsaile in the head . Let me alittle higher now ascend , Whereas my Lord his holy Armes doth spread , This moralles how his Mercy doth extend ; Invites to save what would be perished : Come vnto me all that are wearied , I will support your life , vnloade your cares , Infuse my Grace , and wipe away your teares ▪ Then sith I am inuited to this Grace , ( Sweete Iesu ) giue my spirite entertaine ; I would vnloade my burthen in this place , Whose weight is more than I can well sustaine : ( Lord Iesu ) ease thy seruant of this paine : Take off this heauy bondage of my sinne , Thy yoke is easie , let me liue therein . These Hands ( O sacred instruments of health ! ) That neuer failed yet in any cure ; The sicke mans comfort , and the poore mans wealth : Whose holy vertue euer shall indure , And euer for to help will them inure : Why doe the Iewes these holy helpers wound , Whose very touch made the diseased sound ? These mercifull and free bestowing Hands , Are euer reaching their beneuolence : He giueth aught to any that demands ; Neuer respecting gainefull recompence ; His bounty is not wasted with expence . For as the Springs supply the wasting Streames , So hath his Grace supplyment from the heauens . His Flesh they wound , and mortise it in wood , T'vnfit my Lord , from healing any more ; As they strike in , out starts the sacred blood , That cureth more than did his hands before : One dramme of this will helpe the greatest sore . These people in their purpose ( then ) did faile , : For heere is Vertue which they cannot naile . This holy Vertue ( might my Lord be pleasd , ) T'infuse my Soule , all hackt with mortall sinne ; Wounded , and sore , in euery parte diseasd ; I should my restauration then beginne . My hands haue blood , that ouer-spreads my skinne With sinfull Guilt ▪ O let thy blood diuine Exp●… my guilt , and then my blood refine ! Now I arriue my much desired Port ; The Orbe wherein all holinesse doth moue , The place whereto all wisedome doth resort , The Court of Mercy , Majestie , and Loue , Furnisht with all acquirements from aboue . Such is my Lords most sacred holy Head , With all these rich induments furnished . This is that one and vniuersall Head , That ouer all hath true preheminence ; Who seekes a second , from the first is dead : Two Vniuersals haue no excellence . Who can corriuall Christ without offence ? ( Lord Sauiour Christ ) it doth my soule content ▪ To be a member in thy regiment . From this First head deriued is all Grace ; That giues the members life , and holy being ▪ The head is said to be the fittest place , Where our immortall spirits be decreeing , How to repaire this house of flesh ; then seeing The lower parts to Reason are but dead , They must repaire for wisedome to the Head. See how these Iewes this Head doe dignisie ; His temples , with a crowne they doe adorne . They call him King , yet this their King must d●… ▪ They giue him state , but that is done in scorne , A Diademe they fashion him of thorne . Yet know ( you Traytors ) when it toucht his head , Neuer was Crowne so richly garnished . A crowne of thorne ? O let their great offence , Re-eccho backe my indignation ! Were ye ( good people ) at this great expence , To solemnize his coronation , That was the King , that gaue all Kings creation . See you these drops , that trickle from the thorne ? They damne your deede , but doe his Grace adorne . His holy Eyes , ( O sacred lamps of light ! ) The busie searchers of all mens distresse : Whose seeing is not letted by the night , In naked formes they all things can expresse ▪ They haue all knowledge , and all holinesse . These Pla●…s that are mouers in this Heauen ▪ Haue better Constellation then the Seauen . ( Lord Iesus ) let thy holy Eyes reflect Their influence , vpon my earthen state : Thy heauenly presence is a faire aspect ; There doth my soule delight to speculate . For by those Starres , I best can calculate My lot of Grace : which neuer is deni'd To him , that viewes this Christ thus cruci●…i'd . But O the organe of his holy Speech ; That breatheth life to euery faithfull eare ! This holy one , his holy word did preach : He gi●…es for nothing what would cost vs deare ; And makes assurance , where before was ●…eare . ( Lord Iesu ) giue me knowledge in thy teaching , I shall lesse neede these Times contentious preaching . His breath he formeth into holy prayer ▪ Which doth ascend the thro●…e of maiestie . For vs poore men , all his petitions were ; He aduocates for vs perpetuallie . Thinke ye , the Father will his sonne denie ? What neede I for moe Int●…rcessors care , When holy Christ doth interceede his prayer ? Thou Splendor of thy Fathers majestie . Thou God of God , thou man , all mens Redeemer . Thou King of Iewes , thou Christ they crucifie . Thou one , wherein all graces treasur'd are . Thou mercifull , thou all , thou euery where . To thee ( O Sauiour Iesus ) I repaire , Exhibite ( Lord ) my pardon in thy prayer . Pardon my youthfull sinning , and my old ; Pardon my secrete , and reuealed ●…nes ; Pardon my Errours , that be m●…old . Pardon committings , and omitions . Pardon my Nature stayned with corruptions . ( Lord ) pardon all , in all I haue offended : Thy pardon 's free , to all be it extended . Now ( holy Ioseph ) helpe me to interre This sacred Corse : my hart 's a fitting place , Wherein thou maist , his Sepulchre prepare . Digge deepe ( old man ) this Graue will not disgrace My willing hart , but dignifie the place . ( Lord Iesu ) if this resting place may please , Not three daies ( Lord ) but rest here many threes . God forbid that I should reioyce , but in the Crosse of our Lord Iesus Christ , whereby the world is crucified vnto me , and I vnto the world . Galat. 6. 14. 
A06971	----	The teares of the beloued: or, The lamentation of Saint Iohn, concerning the death and passion of Christ Iesus our sauiour. By I.M. Markham, Gervase, 1568?-1637. 1600 Approx. 49 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A06971 STC 17395 ESTC S109860 99845503 99845503 10408 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A06971) Transcribed from: (Early English Books Online ; image set 10408) Images scanned from microfilm: (Early English books, 1475-1640 ; 433:04) The teares of the beloued: or, The lamentation of Saint Iohn, concerning the death and passion of Christ Iesus our sauiour. By I.M. Markham, Gervase, 1568?-1637. [40] p. By Simon Stafford: and are to be sold by Iohn Browne, at the signe of the Bible in Fleete-streete, Imprinted at London : 1600. I.M. = Gervase Markham. In verse. Signatures: A² B-E⁴ F² . Reproduction of a photostat of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Poetry -- Early works to 1800. 2002-06 TCP Assigned for keying and markup 2002-08 SPi Global Keyed and coded from ProQuest page images 2002-10 Judith Siefring Sampled and proofread 2002-10 Judith Siefring Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion THE TEARES OF THE BELOVED : Or , THE LAMENTATION OF Saint Iohn , Concerning the death and passion of Christ Iesus our Sauiour . By I. M. Imprinted at London by Simon Stafford : And are to be sold by Iohn Browne , at the signe of the Bible in Fleete-streete . 1600. To the Christian Reader . ME seemeth , the same , who had so resolute a purpose to enlarge our Sauiours suffring , tooke on him a wearisome and needelesse iourney ( for that he left the most sacred Scriptures ) and made inquirie after Codrus , that was sometime King of Athens : which Codrus , begirt with a strong siege of the Peloponesians , hazarded his best health for his cities good . For though the example appeareth to hold in our head Christ , and their ruler , because both beare the titles of Kings ; else in this , for that both died for the good of their people : Yet questionlesse , the oddes betwixt both are wonderfull : for what is the shaddow to the substance ? A King for a small time , to a King beyond all time ? the one a creature , the other a Creator ? The one for a few , but our King from before all beginning , to the end of the world , is that Lambe of God , &c. Leauing the one which was finite , I commend thee ( courteous reader ) to the same who is as he euer hath beene , and will be , infinite in his fauors to those that are his : And I offer thee my harsh and vntuned muse , which being as my talent is , slender and simple , so accompt of the first part , that I may not be discomfited in the second . The highest continue his fauours and graces vnto his Church , and shield vs in these dangerous dayes , from his and our enemies , Amen . Thine vndoubtedly , I. M. THE TEARES OF the Beloued . THou first and last , author and cause of all , That wast with God , before these worlds were made , Thou perfect Good , whom I Gods word will call , Most soueraigne grace , do with thy grace me trade , That from thy fauors , as from fountaine rare In flowing sort , I may thy selfe declare . Euen in thy might , thou art beyond esteeme : For this wide world , thou art the chiefest King : For heauens high head , the angels all thee deeme , Within thy Church , thy saints thy prayses sing . Vnto my soule , thou art the chiefe of choyce ; Life of my life , I must in thee reioyce . Now that I leane vpon thy sacred brest , In thee I ioy , sweete Sauiour of mankind : Hauen of health , succour to soules opprest , Oceans of ease , in thee the poore shall finde : For broken heart , pyning away with griefe , Sorrowing for sinne , findeth in thee reliefe . Fly foorth , my soule , for sure this Word diuine , Hath power on thee , to call thee backe againe ; Vnseene thou art , my body doth thee shrine , Bodilesse , and immortall , subiect to ioy or paine . To none more like , then to that hidden grace The godhead hath , which Sathan would deface , O that I might commaund the moone to stay ; O that the houre of darknes , hence might poast ; But Gods decree must stand , though flesh gainsay ; There 's no resist , to that he purposeth most . His bitter death , from death shall saue mankinde ; Wonder of Angels , to foes that art so kinde . Come , Peter , come , come , Iames , my brother deare ; Our Lord doth haste , and hasting calles vs hence ; You know the place , although it darke appeare ; This light so true , and truth is our defence . More might he hath , then any fenced tower More strength he hath , then any earthly power . Now in our walke , recompt his power diuine , Which like sunne-rayes , shall spread in euery place . Such strange effects from this chiefe good do shine , That foggie mists of foes farre hence shall chace . Stoope , furious fiends , ye malice him in vaine : He hath great power , your frenzies to restraine . See how this Lambe , of sinne that hath no spot , Seemes dombe , and mute , he answereth not at all ; What he foretold , must not be now forgot : Let vs with teares , record what must befall . Exceeding griefe we had , when thou didst say ; One of vs twelue , should thee our Lord betray . That griefe being past , another is in place . But may it be that thus thou shouldest faint ? Ah , shew thy might , those hellish hags to chace , Who thee and vs do force to sad complaint . I say no more , that must my moane restraine : This garden wils , I should a while refraine . Refraine , said I ? no , now began my moane ; Seeing sluggish sloth , my eyes with sleepe opprest , I carelesse slept , but Lord of Life did groane , With griefe of griefs , that brought him such vnrest . Woe worth my sinne , the cause of his complaint , Forcing my Lord indure such hard constraint . He will'd vs stay , and watch with him a space , And proofe hereof , we had from sad aspect . Full fraighted he with griefe for mans disgrace , Strangely perplext , did yeeld cause of suspect . My soule , he said , is heauie to the death , Oh stay and watch , sorrow now stops my breath . Away he went , and fell vpon his face , Where groanes , and sighes , shewed a troubled minde . O father mine , he said , afford this grace , If it may be , thou wilt approue thy kind : Let this fierce cup , I pray thee passe from me : Not as I will , but as thou wilt , let be . After he came , and found vs three to sleepe , Simon , said he , can ye not watch one houre ? Watch ye with me , 't is prayer must ye keepe From Sathans spight , to tempt he hath the power . See , see , the spirit is prest , the gole to gaine : But flesh is fraile , esteeming labour paine . Away from vs the second time he went , Begging againe , Oh father mine I pray , If thou as yet , to fauour so art bent , Permit this cup , no longer with me stay : If needes I must indeede drinke of the same , Thy will be done , vpon me rest the blame . And then he came , but found vs fast to sleepe , Our heauie heads were glad in warre to rest . He saw our want , and kept vs as his sheepe : Cause had he none , being himselfe opprest . For friends are knowne , when dangers most assaile : Deeme him thy selfe , that for thee shall preuaile . Stay here and pawse , before he come againe , Why what should moue vs three be so vnkinde , To worke our woe , to seeke our selues such paine , That what he would we should so little minde ? Surely the best , in their decline should say ; There is iust cause , Sathan should on vs pray . Admit before , his preaching did vs stay , Or such like let , cannot our crime excuse : He is our Lord , how might we him gainesay ? For fond resist , proues , we did him abuse . Ours was the lot , our Lord thus to offend : His was the grace , to guide vs to the end . And though we slept , from heauen an angell sent , Did comfort him , whom we in griefe did leaue : Great was his griefe ; for hell did him preuent , With endlesse pangs , of heauen him to bereaue : And gastly sweate , vpon his face was found , Like drops of blood , that trickling fell to ground . Ye siluer drops , that from my eyes thus streame ; Crossing that coulour , brinish as ye be ! My Lords were red ; for forc't with paines extreame , He ventured life , from death to set vs free . His bitter pangs , what pen or wit can tell ? My Lord indured th' extreame paines of hell . Cast we our sight on one that parteth hence , Striuing for life , when soule away must poast ; In such we see cleane gone to be their sence , They yeld to that , which cleareth euery coast . So when that death , his message pale hath done , He sweeps all hence ; and thus the fort is wonne . Or thinke thou standst , this present at the barre , Before the iudge , that pryes into thy blame , Thou knowst thy guilt , thy discord makes the iarre : Thy sinnes preuaile , forcing thy vtter shame . The irefull iudge begins with angry frowne : And e're he speake , thy conscience casts thee downe . O Sauiour sweete , thou hadst thy proper sence : With perfect health , thou didst approch this place , All furious fiends of hell thou driuedst hence , Death hath no power thy godhead to deface : The angry iudge , thou needest not to feare , Thou hadst no sinne , and yet our sinne didst beare . Our sinnes did force , that far from natures reach , These blooddy drops should still from our sweet head , In these , euen yet , presumers he doth teach , They be not bold , the tract of hell to tread , Lest all too soone they fall into the snare , The angry iudge doth for his foes prepare . These drops declare his inward sad lament ; For greater griefe no earthly tongue can tell : They shew his loue to vs what good he ment He would we knew , his griefe did farre excell . Oh , why do men delight with sinnes to dwell , When sinnes do weigh the sinner downe to hell ? He gaue the checke to vs for former sleepe , Graunting vs leaue , of ease to take our fill , That had no care , in anguish him to keepe , With good regard who suffred for our ill . Behold , quoth he , of darknes now the hower : Of Sonne of man , sowle sinners haue the power . Iudas , that treason harbored in his brest , Knew well that here our Lord did oft resort Vnto this place : knowledge had wrought thy rest , If all in time , thou wouldst haue found comfort : But murtherous wretch , this onely did thee good : Thou thirstie wert after th' innocent blood . O monstrous change , that from a friend of trust , Thou art a fox , and wilt thy friend betray ! Companion once , and now mongst thieues to thrust , As chiefest guide , the spotlesse Lambe to fray . Cannot great fauours , cause thee to returne , Thou wofull wretch , at goodnes that dost spurne : How many speeches , tending to our health ; What feruent vowes , he sent beyond the sky : All wayes were sought , still to procure our wealth ; His grace to none that would , he did deny . Might not his grace , from treason thee reclaime , But at his life , thou traytour , now wilt aime ? Ye couetous carles , that for a little gaine Set soule to sale , as though there vvere no hell , Looke on this Iudas , thinke vpon his paine ; His endlesse pangs all torments far excell . The very fire , the forged far doth passe : And like hell fire , no torment euer vvas . Consider yet , vvhile here vve haue a space , What griefe it is , to be exilde from God ; What ioy it is , to view his pleasant face ; What paine it is , to feele his heauie rod. Thrise happie they , that cleaue vnto thy grace : Thrise cursed they , that will not life imbrace . O vvretched man , bereft of inward peace , Commest thou arm'd , vvith vveapons and vvith lights ? A cutthroate crew serue for thy shames increase , Are these thy mates ? belike feare thee affrights . A guiltie conscience brings a restlesse griefe : Easlesse in ease , finding no sound reliefe . Thou stately citie , of the highest King , Fitting thy name , that hadst the prince of peace : Whilom whose praise , the virgins faire did sing , What time thy glory , the chiefest did increace : Thy famous temple deuotion that relieues , Is now become a den for lothsome thieues . And must thy rulers now their forces bend , To send their seruants forth in all the haste , To binde this lambe , and then his blood to spend ? What do ye long , to see your land lye waste ? All this was done the Scripture to fulfill . Who can dissolue , what God alone doth will ? In these we see , that bring such weapons stoare , How foes with might , Gods children doe oppresse , They haue no truth , and as for iustice loare , They likewise want , which causes should redresse : Trusting to flesh , this stay as it is wurst : So for this fault , they are of God accurst . Forward they march , bringing along their light , Their lanterns , that a little light containe , With other helpes , to guide them in the night , Vsing the lesse , and from the great refraine : To dim that light , each one doth now prepare : For light of world , no whit at all they care . Christ knowing well the secrets of mankind , This instant sawe , what should to him betyde ; Forward he goeth against the crue vnkind , From whom he could haue parted cleane vnspyde . Whom do ye seeke , said he , to me now tell . Iesus of Nazareth , said they ; and downe they fell . This hath the taste of his most soueraigne might , Who with a word , could strike them to the ground . Weake is mans power , if God begin to fight , His only breath can all his foes confound . If slender touch , huge mountaines maketh smoke , How dates then man , his Maiestie prouoke ? The harmlesse Lambe deuoide of sinfull spot , Askes the offenders and doth them preuent . Wanted they lawes ? was piety cleane forgot ? Should they not loue , and keepe the innocent ? Yes , yes , they knew , th'innocents blood would cry For sharpe reuenge , against this carelesse fry . Whom do ye seeke ? he verely did scorne Their fond attempt , deriding all their force : Yet offereth grace to men that were forlorne : And sure he had , euen of his foes remorce . For from themselues , he would they should confesse , That weaponlesse , he could their wrong represse . Oh , vvhen vve heare , that of his francke accord Our God is good , to his professed foes ; How kinde a good , is this our soueraigne Lord , Vnto his friends , on vvhom he grace bestowes ? Oh , loue this Well , and Fountaine of all grace : Tender his truth , and all his heasts imbrace . No vvhit dismaid , Christ said , Euen I am he : Which ready speech prooueth he fear'd not death . This holy Sauiour vvould his owne flocke free , By suffring shame , and stopping of his breath . Learne courage hence , Gods cause if vve defend , He fights for vs , that life for vs did spend . Now Iudas stood , vvith all this armed traine , Like Bayard bold , forecasting no mishap Vnto himselfe , whereby he might refraine The further ill , by falling in the trap . Thus one vile sinne , another sinne doth chaine , Vntill it bring th' offender to his paine . Whom do ye seeke ? the second time he said . Iesus of Nazareth , they say to him againe . That I am he , before I not denayd : If me ye seeke , from these I pray refraine . This , that the word fulfil'd might be , he spake : Of them thou gauest , I will not one forsake . Now louing Lord , I thinke vpon this care Thou hadst for vs , and I remember well , Seeing thou alone , to suffer didst prepare : For so of old , sweete Esay did foretell . And when thy pangs appeard , fresh to approch , Thou hadst a care , foes should not vs reproch . Attend ye pastors , that your flocke should feede : How that our Lord did say , he none had lost . Your charge is great , ye dayly prayer neede , To cheere those soules , bought with so royall cost . They are Christs flocke , his blood thē bought indeed . My lambs , good Peter , O my sheepe still feed . Before that Peter heard these words thrise tolde , He was couragious ere he saw the fight ; His sword he drew , like to a champion bolde , And Malchus eare , he cutteth off outright . Into thy sheath , thy sword put vp let be . Shall I not drinke that cup preparde for me ? Thus said our Lord , who by this checke so kinde , Would take from Peter , his no small offence ; From priuate men , the vse of sword to binde : Except that Kings arme subiects for defence . And for Religion gladly should we fight : That cause is good , and God will aide the right . But Peters fault appeareth now the more : For sharpe reuenge belongeth vnto God : Too saucie he , Gods taske to take therefore : Him to resist , is to procure his rod : For spirituall warre are weapons of that kinde : Search we the word , and there we shall them finde . And now the band , the captaine , with the rest , Our Sauiour tooke , and fast they do him binde , His inward griefe I moand , now is exprest : The outward anguish , that my Lord did finde . They had no might , his person to assaile , He suffred them , and then they did preuaile . Not one , but many ( then began their spight , ) Inflam'd with wrath , incensed with great yre , Their masters would , them now in blood delight , And they deuise , how to increase that fire . If high estates against Religion frowne , They shall haue mates , to cast it hedlong downe . Ah wicked Iudas , this was thy consent , Vsing all meanes , that might our Lord betray . Lay holde on him , were words with fury bent : No maruayle then , if these from reason stray . Thy words , and workes so treasonfull descry , Vnder greene grasse , a serpent foule may lye . The father in law of Caiphas was the first : Annas I meane , to whom my Lord was led . He , and the other , ye all , for blood did thirst : Not one I saw , as yet with pittie sped . Their violent wrongs proued so huge a streame , Suppressing right , their dealing was extreame . There I espied , how cruelty with deceight , Had this pretence to stop the common fame : Matters of slate , and those of no small weight , Were laid to Christ , for which they do him blame . Their high account , which all in them esteeme , Must beare then out , whatsoe're men should deeme . Besides , let Christ with wisdome him defend , And them confute , this they did all agree , The Romanes should his life soone bring to end : Thus were they bent , no more to set him free . Here may ye see the force of Enuyes spight , Glutted with gall , and doth in death delight . Caiphas was he , to Iewes that counsell gaue , How it vvas meete , that one for them should dye : A visage fowle , a vizor faire doth craue . Sathan vvould not that all his craft should spy . Oh , such preuaile oft times , vvho faire pretend : But giue me him , that faithfull proues in end . I do not muse , so much how natures kinde Appeareth changed , in so corrupt a man : For God I know , euen from his foes will finde Matter of worth , fit for his will to scan . So Balaams Asse , against his proper kinde , Once checkt his Lord , when he remained blinde . There was no cause , O Caiphas thou shouldst feare , How that our Lord would take from thee thy state . This Lambe of God , which all our sinne did beare , Did much abhor , his extreame foes to hate . Malicious man , whom Enuy so did blinde , To vrge his guilt , in whom no guilt ye finde . Peter did follow , so did I like case : But I was knowne , and went into the hall ; Without stoode Peter : then I left my place , And had great care , my fellow in to call . I spake to her , who there the dore then kept , To shew him fauour , who in boldly stept . The selfe same woman , vnto Peter said , Of this mans schollers art thou not now one ? The fearefull man , to lye was not afraid , Boldly to say , of them that he was none . Art thou the man , which with our Lord wilt dye ? And all in haste , dost flatly him deny ? The officers , and seruants of that place , Stoode there also , for they had made a fire : The extreame cold , with heate away they chace : Peter , and they to warme themselues desire . It 's not amisse , Gods graces should be vsed , So in the vse , his grace be not abused . Then the high priest doth these two things propound Vnto sweete Iesus , of his disciples first : Next of his doctrine , two demaunds profound . The vvolfe vvas dry , and after blood did thirst . The hypocrite one thing in shew doth minde : But is another in his proper kinde . Our Sauiour said nothing of vs at ●●l : One him betraid , another him denide : The rest did slee from Christ being in thrall : Small was the solace , in so sad a tide . And for his doctrine , the vvorld might testifie : What Truth he taught , was spoken openlie . The Synagogue , and Temple for resort , To all the Iewes , ye euery one can tell : Who did me heare , let such of me report ; Aske these I pray , and then thou shalt do vvell . Herein Christ moued him , vvho did faire pretend , Vnmasking his malice , and his doctrine did defend . Note the proceeding , in a cause vniust , An officer there smote Iesus with his rod : Our high priest thus , to answere now thou must ? O great oppression , hatefull indeed to God! Such blinde presumption , mortall man to please So great outrage , the highest to disease . If I , quoth Iesus , haue spoken that is ill , Then witnes beare vnto the ill thy selfe : But for good speech , thy sury to fulfill , Why smitest thou me ? what , is it hope of pelfe ? For earthly gaine , men oft times runne astray : For stoare of gold , men will whole lands betray . Annas had now Christ bound to Caiphas sent , And Simon Peter stoode himselfe to warme . Thus to , and fro , they lead the innocent : Who still did good , must suffer extreame harme . But Peter once , being tangled in the snare , The second time , to deny our Lord doth dare . What , not content , our Life twise to deny ? For high priests seruant and a kinseman neere , To Malchus said , Did I thee not espie With Christ in garden ? 't is a case most cleere . Peter euen then denied our Lord againe . Fraile is our flesh , if faintnes we retaine . The crowing cocke must Peter put in minde Of his offence ; for thus our Sauiour said : And he remembring , ( Sathan did him blinde ) Poasteth away , his guilt made him afraid . He that euen now , a firme faith could not keepe , Pries for a place , with bitternes to weepe . And now they lead Christ to the common hall ; For day appear'd , high priests not thither went , For being defil'd , yet were to sinne a thrall ; And for to eate , the Passouer they ment . See how great sinners , not so great would seeme : Making moats moūtaines , & moūtains moats esteeme . For Pilates place , he being vncircumcizde , Would them defile , but not the innocents blood : Their soules , their tongues , with murther were surpriz'd , They vs'd all meanes , to haue the truth withstood . Great sepulchers without are painted fayre , But hold within all stench and lothsome ayre . Pilate perceiued , himselfe must take some paine , To goe to them , who frighted were with spight : Tell me , he said , of Christ sith ye complaine , So shew the wrong , that I the same may right . They then reply , VVere not his doings ill , We would not vrge , that thou his blood shouldst spill . Pilate then said , Then man vnto ye take : Doome him to death , as your law shall permit . The Iewes that time , then vnto Pilate spake , This thy resist , doth not our humors fit . It is not lawfull , for any of our traine , To kill a man ; we must from blood refraine . This speech of theirs had also this effect : For he who knew the secrets of mankinde , Knew long before , vve did the Iewes suspect ; His bitter death , and thereof eke the kinde . He vvould not faile , our ransome now to pay : Vs to redeeme , though hell would him gainsay . Let those that list , into their dealings pry . These vvicked men , the rulers and the rest , False counsell sought , vvith vvhich they meant to try Their great vntruth , that Iesus thus opprest , So foule offenders might be clear'd from blame : Thēselues thus clear'd , vvere they not neerer shame ? As if a vvretch , incensed from deepe hell , Should kill a friend , that saued once his life : And seeing on sleepe , the wretch vvith fury fell , In sleepers hand should fast the blooddy knife ; And then abroad , with outcries should maintaine , His slaughtered friend was by the other slaine . False witnes sought , but none then found at all : Though many came , laden with vntruthes stoare ; At last came two into the high priests hall : These were the last , ( like bulles prepar'd to goare ) Who said that Christ , the Temple would deface , And reare it vp , againe , in three dayes space . The louely sweete , hereat did hold his peace . Then the high priest , incensed all with yre , By the liuing God , did charge Christ should not cease , But answere make , to that he would require . Art thou the Christ ? of God art thou the sonne ? Herewith he hoapt , Iesus should be vndonne . Iesus to this replies , Thou it hast said : But neuerthelesse , hereafter ye shall see The Sonne of man , when ye shall stand dismaid , All glorious seated , on Gods right hand to be : I then will come with glory & great might , Guarded with millions , compast with clowds most bright . Now thinke ye see vpon this answere prest , The high priest doth his cloathes in sunder rent : Christ hath blasphem'd , on witnesses to rest : I see 't is vaine , that longer time be spent . What thinke ye now ? ye heare his blasphemy . They answere all , He worthy is to dye . The fowle-mouth'd monsters spit vpon his face : Which face , the angels to behold are glad : They buffit him , and yeld him all disgrace , Smote him with rods ; hereat I waxt most sad . This to inlarge , as Peter much did moane : So what insues , must force th' offender groane . The extreame spight , shewed to Gods deare sonne , Was for our sinnes , our sinnes caused this spight . Vexe him not fresh , now that the Iewes haue done . Such vexe him still , who in their sinne delight . All armed foes cannot such paines procure , That wilfull sinners for euer shall endure . This will I proue , in one example plaine : When Iudas sawe our Lord condemn'd to dye , When he beheld him led with cursed traine , When in each place he did all violence spye , The sence of sinne assailes , and fresh doth fray , He yeldes , and said , I did my Lord betray . Let presse in sight , the kindnes of this Lord , In choosing me vnto so high estate , In trusting me , euen of his owne accord , In louing me , that did deserue all hate . Ah , brutish beasts are thankfull in their kinde : I much more brutish , his fauors did not minde . I others taught , my selfe I did not teach : I wonders wrought , and now haue wrought a wonder . Accursed houre , I after gaine did reach ! Woe to my selfe , God doth with vengeance thunder . Who lookes on me , with this will me vpbraid : There goes the wretch , his Master that betraid . I , there 's the sting that frets me to the gall : For ranckerous Iewes excuse them from my spight : I Christ betraid , on me all vengeance fall : I am condemn'd , that did in sinne delight . With graue forecast , why did I not preuent This monstrous sinne , for which I thus am shent ? Now must I looke vpon my present losse . And what is that ? but an Apostles place . That but , brings more , I gaind a little drosse : And thus lose heauen , the looking on Gods face . Ye greedy gripes , that feede on liuing men , Hasten to hell , my lothsome dark'ned den . Ye monstrous sinners , to my talke attend : Seducing Sathan snarde me with his baite : Faire words I had , but these , and deedes , did bend My couetous mind , on treason now to waite . If euery sinne should in their kinde appeare , Ye would detest , siluer to buy so deare . I seele my sinne , a cause my selfe to hate : I haue no sence , I should for mercy cry : My sinne exclaimes , accursed is my state : Iustice is iust , this course I minde to try : These thirty pieces of siluer now at last , I will againe , to priests , and elders , cast . Good worke this is , but wanteth loue , and faith : What helpeth it , to say I did offend ? The diuell prest , vnto my soule then saith , 'T is true thou speakst , despaire , and life now end . Thus he that first did me to mischiefe traine , Doth much reioyce at my perpetuall paine . I sinn'd a sinne , betraying the innocent blood : O innocent blood , with cryes that doest affright , Affright me not : why am I thus withstood ? Withstood with wrath , and with my tainted spright . One mischiefe doth vpon an another heape : 'T is good ye looke , before the ditch he leape . VVhat 's that to vs ? see thou to these things looke : So said these guides , making of me a scorne ; No one I found , that pitty on me tooke : For I became , indeede , a wretch forlorne . A strangling coard made end of all my doubt : I hangd my selfe , my bowels gushed out . Suffer my speech , who suffer now with griefe : Death void of death , for death here liueth still , Barr'd from all hope , shut out from all reliefe , Most sad complaints , my hearing now doth fill : I haue no rest , but in vnrest remaine : No tongue , or penne , can well declare my paine . Now to returne to Pilate , who like case , To the common hall had entred now with speede : Who tendring much Caesars and his disgrace , Did aske of Christ , if he were King in deede ? For rebels wrought the Romanes much vnrest : Which caus'd great care , to haue such wrongs redrest . He questioned much , if Christ then were a King : But no aduantage of his words could take ; Our Sauiour so about his state did bring , That of his kingdome , thus in briefe he spake : My kingly state , it is no earthly might : For then my seruants would be prest to fight . Belike the saying of the wise men , much Moued mens minds , who called Christ a King. But this is sure , gainst Romanes all did gruch , The hope of freedome , flouring state would bring . Vaine was their hope , whom God ment not to free . VVho fights gainst God , should he with such agree ? Our heauenly King , in his especiall grace , Doth spirituall gifts vpon his friends bestow : He loueth them , that loue him to imbrace . VVho such sheepe are , this shepherd true doth know . Shaddowes haue shewes , wanting their proper weight , VVho vvants the ground , are fed vvith fond deceight . In this my moane , although I do digresse , Iust cause I haue , Christs kingdome me constraines : This same is it , vvhich Sathan vvould oppresse , Herein the vvicked most do tire their braines . The singer sweete of Israel saw this age : Which caus'd him muse , why vainely they do rage . Ye mortall men , vvho haue on earth your time , Like pilgrims poore , to plod in vncoath vvayes , What are ye here , but drosse , earth , clay and slime ? Can ye prolong your life , vvith yeares , or dayes ? Your glasse doth run , though sand in glasse do stay : But being run , you hence must poast away . Vpon the charge , Pilate to Christ did lay : Our vvisdome vvould , he should declare againe : If of himselfe , he then the vvords did say ? Or that some other , to speake so did him traine ? But as Iewes name , the Deputy did deny : So he declarde , on whom the blame did lye . Then he demaunds , what our sweete Lord had done , Sith earthly pompe of Kings he did not claime , For that with spight , the Iewes this threed had sponne Gainst proper life of Sauiour , so to aime . The heathen yet , he doth assay to teach , Though he did here matter aboue his reach . Harken to him , who is a glorious King : Whose gouernement , whose lawes , and other rights , Are fram'd from heauen , of him the Angels sing : Of him to talke , each godly one delights . For ods are great twixt that which shall decay , And this dread King , which shall indure for aye . Stoope , stately Kings , vnto this King indeede : Your greatest glory , to his is not a sparke : He you defends , his taske is you to feede : He is your light , and guides you in the darke . All possible good , from this great Good doth flowe : His are your crownes , to him your crownes ye owe. And Pilate said , A King now art thou then ? Iesus replyes , Thou saist I am a King. This title much doth trouble carnall men , Who causlesse heare , but conscience hath a sting . Yet of that sting they haue no sence at all , Which forceth them , to greater dangers fall . Euen for this cause , saith Iesus I am borne ; Into this world , for this cause I did come ; Witnes to beare to truth , which most men scorne : Yet friends to truth that heare my voyce are some . What is the Truth ? thus Pilate then did say , But turn'd his backe , and would no longer stay . A question sweete , Pilate , thou didst propound : Why wouldst not stay , to heare our Lords reply ? Thou shouldst haue heard him error soone confound : This gracefull Good would not to teach deny : But thou foreshewest , how some of chiefest place , To talke of truth , accompt it their disgrace . But glorious Truth shall in the end preuaile Against all foes , who seeke to presse it downe ; Sathan doth know , in vaine he doth assaile This onely Good , his ministers yet must frowne , Banding their might , against this highest grace , Working their spight , that do this truth imbrace . Most splendent Truth , thy glorious golden rayes , Many degrees surmounts the shining sunne : Thy marueilous might and thy most worthy prayse None can declare : for when we all haue donne , We come too short , thy greatnes to declare : Thee to disgrace , yet flesh and blood doth dare . But Sunne to darke , we know is practise vaine ; To warre with heauen , will proue a fearefull fight : God such doth hate , as do his truth disdaine : Against such foes , he girded is with might . Who for the truth , would not his life then spend , Seeing God is prest , his owne right to defend ? To Iewes now Pilate goeth yet once againe , And to them said , In Christ no cause I finde : Your custome is , I one should loose from paine , At this your feast ; then Iesus he doth minde : Ye Iewes , your King if now ye meane to choose , Your minds vnfold , will ye I Iesus loose ? Me thought this was , like to a sudden stay : Forc'd by retrait , where egre battaile meetes : Where man , doth man , with mutuall might assay , And bloodlesse bodies , earth then gladly greetes : But then againe , both armies forces tryes , Till one of them must yeeld with fainting cryes . So then this comfort , corsiue I may call : For what refreshing , found my sad lament ? My chiefe of choyce , my soule I saw in thrall , So I perceiued the Iewes to murther bent . Faces of men , are tables of their minde : By outward signes mens malice ye may finde . For wicked Iewes their clamours now began : We will not Iesus , Barrabas we will : Like craues their like , let loose a murtherous man. Haue ye no care , the spotlesse blood to spill ? Drop blooddy teares , my moysture waxeth dry , Like sommers drouth , that for more raine doth cry . Poore Iotham , now me thinkes , I do thee see , Who didst rebuke thy vnkinde countrymen , In offer made to trees , who King should be : They rule refus'd : but hooking bramble then Would needes be King , and then had his desire . The tyrants rule is like consuming fire . Ah , my Redeemer , this oft thou didst foretell In parables , and in thy preaching plaine , That of the Vineyard , wherein is vttered well , How for great good , they thee requite with paine . Gods heire thou art , to kill thee these now ment , Thou being slaine , they to possesse are bent . Possesse ye shall , and cruelly be destroyd : Oh wicked men , your glory shall decay , Your pleasant land shall lye both waste and voyd , To all the world ye shall become a pray . Such , who will not that Christ should rule alone , Must finde his might where they must waile & mone . Ye will not him that would your proper good ; Ye him reiect that came you to redeeme . Oh people blinde , that thus Gods grace withstood , So light to set of him beyond esteeme ! Vertue in place we haue no care to minde ; But being gone , we gladly would it finde . The first Adiunct . My sweetest Sweete , my Lord , my loue , my life , The worlds bright lampe , farre cleerer then the sunne , What may this meane cannot I end this strife , This ranckorous spight , by wicked Iewes begunne ? O man most pure , for wretches most forlorne , Must my great God to men be made a scorne ? He made his soule an offring for our sinne ; His will was such , his death doth life prolong : He dying for vs , then did our life beginne : His is the gaine , to him all ioyes belong . Although our guilt did force our Lord to faint , Yet all his foes could not with sinne him taint . Thou Light of God , in whom no darknes dwels , Sole reconciler and worker of our wealth , Thy bitter pangs all passions farre excels , Our soules sweete shepheard cared for our health . Thus as my Loue constrained was to groane : So me permit againe refresh my moane . I grieue , that sleepe so sore did me oppresse : Sinne in my selfe moues me to sad complaint : For wicked men to watch themselues addresse To pamper pleasure , where 's one that seemes to faint ? What lawes forbid , to that in haste we poast : The best offends , though hypocrits yet will boast . Iudas slept not , nor any of his traine : Night after night men watch , if pleasure call . Our head did watch , I could not sleep refraine : Thus to my will I was become a thrall . Ah crooked vvill that vvouldst me so misleade , That vnder foote my Lords vvill I should treade . I vvell recount vvhat harmes haue come by sleepe : VVhile Samson slept , he then did lose his might . Sleeping , Sauls sonne , his kingdome could not keepe . VVhile Sisera slept , Iael him slew outright . In towne of vvarre if all should seeke for rest , Quickly they should with enemies be opprest . How glad is Satan , vvhen vve yeld to sleepe ? How sad sweete Iesus , vvhen vve slouth imbrace ? Sleepe not securely , yet that are Christs sheepe , VVith sighes and groanes pray vnto God for grace : For in our sinne if God vvith iudgement ceaze , Late will it be his iustice to appeaze . Now in my moane , to him I will returne , Who trayterously had made a cursed change : The Vine most true this withered branch did spurne . Such wander wide who in by-paths do range . O treasonfull wretch , my Lord as thou hast sold , Shall those fowle lips to kisse my Lord make bold ? The subtill serpent seeking to seduce , Shroudeth himselfe vnder a faire pretence , In heart hath hate , with tongue he taketh truce , His spightfull spirit he shields with sweete defence . His chearefull looke , who gaue the glad all haile , Fed fowle conceite his treason should preuaile . Our tainted nature quickly will vs teach , To follow that we can in others blame . What needes the serpent th'apple faire to reach ? We hazard all as though we vvere past shame . The vvay to hell appeareth wondrous faire , The end vvhereof doth lead to fowle despaire . Regard in Iudas , vvhen fraile flesh begins To nibble a little vpon the Serpents baite , How such vvill make a sport of all their sinnes : Doubtlesse such sinners neere to Sathan waite . For so at first the diuell Iudas tooke , And held him fast vpon his siluer hooke . Christ is betrayed of many in this life . For art thou where Religion is abused , And hast no care then to confute that strife ? There is great feare thy selfe shall be refused . Thou stragling sheepe , herein thou goest astray ; Thy silence proues , thou Iesus doest betray . Else doest thou take on thee a Christians name , Following not that thou seemest to professe ? Thy owne vilde life Religion much doth shame , Thou Christ betraiest that doest his truth represse . Repent thee soone for former life mispent , And turne to God , while God to grace is bent . Iesus to Iudas vseth words most kinde : For , Friend , he saith , a reason to me render , Why thou art come ? as if he would him binde From former good his owne estate to tender . But none more blinde then wilfull blinded bee , That to renownce , which offereth cause of glee . Traytor , thou camest another to annoy , To annoy him , who euer sought thy good ; Thy good he sought , and thou wilt him destroy . But be thou sure , thus thirsting after blood , That thou thy selfe of blood shalt haue thy fill , Though thou delight the guiltlesse blood to spill . This to conclude , our Prince of might did foyle Not onely Sathan , but all his darkesome traine . Betray not Christ , by giuing backe the spoyle Vnto his foes ; from so vile sinne refraine . As God in Christ hath shewed his bountie large , So haue great care still to regard thy charge . On Peter now if we shall cast our sight , Else on vs all the Apostles to our Lord , Cause great we haue , not to boast of our might , That weaknes are , and fall of franke accord . Yet in our fall as we feele want of strength : So God relieues , and succour sends at length . God suffred vs to see our weak'ned state , That seeing it , we should detest our sinne : He did vouchsafe to open wide his gate , His gate of grace , that we should enter in . But that his grace to vs did much abound , He had iust cause for aye vs to confound . The wounded soule from vs may comfort finde : For though we fell , yet God did vs vphold , He tendred vs , and we againe him minde , Yelding him thankes and praises manifold . How so e're , Lord , of frailty we offend , Succour thou vs , and vs with Grace defend . What now remaines vnto the hardned Iewes , Iewes that would not our Lord as King should raigne ? Raigne yet'he must , although they doe refuse : Refuse that list , he will his right maintaine . I know , when time of darknes shall expire , Our glorious King will haue his full desire . For of this nation our Sauiour did foretell , That as they sought from them his state to cleare , So God in wrath would them from thence expell , Who did reiect his louing Sonne so deare . Learne hence therefore , if ye desire Gods grace , Haue good regard Gods Christ ye doe imbrace . If Christ alone ye would in you should raigne , ( For he delights within our soules to dwell ) Haue good regard affections to restraine , That are not good , but of our flesh do smell . If Christ vs guide , our gaine exceeds esteeme , We haue more store , then all the world can deeme . The last of all , yet first in next complaint , Is the selfe same , who was chiefe actor made . Who seeth not , he did true Iustice taint ? Doubtlesse , the wicked make of sinne a trade . These yet ( forsooth ) must equitie pretend , Though to the world oppression they defend . Why , Pilate , why ? thou art a man of might , Thy country lawes vilde violence doth detest : As thou art Iudge , thou ought'st regard the right , And haue great care the poore be not opprest : Desire to please should not thy minde peruert , That rightfull cause thou shouldest so subuert . FINIS . 
A03497	----	Three sermons vpon the Passion, Resurrection and Ascension of Our Sauior preached at Oxford, by Barten Holyday, now archdeacon of Oxford. Holyday, Barten, 1593-1661. 1626 Approx. 123 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A03497 STC 13619 ESTC S104172 99839911 99839911 4372 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03497) Transcribed from: (Early English Books Online ; image set 4372) Images scanned from microfilm: (Early English books, 1475-1640 ; 1072:04) Three sermons vpon the Passion, Resurrection and Ascension of Our Sauior preached at Oxford, by Barten Holyday, now archdeacon of Oxford. Holyday, Barten, 1593-1661. [10], 108, [2] p. Printed by William Stansby for Nathaniell Butter, and are to be sold at his shop at Saint Austines Gate in Pauls Church-yard, London : 1626. The first leaf and the last leaf are blank. The component sermons each have divisional title pages; pagination and register are continuous. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Sermons. Sermons, English -- 17th century. 2008-11 TCP Assigned for keying and markup 2008-12 SPi Global Keyed and coded from ProQuest page images 2009-01 John Pas Sampled and proofread 2009-01 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THREE SERMONS VPON THE PASSION , RESVRRECTION AND ASCENSION OF OVR SAVIOVR , PREACHED At Oxford , BY BARTEN HOLYDAY , Now Archdeacon of OXFORD . LONDON , Printed by William Stansby for Nathaniell Butter , and are to be sold at his Shop at Saint Austines Gate in Pauls Church-yard . 1626. TO THE RIGHT WORSHIPFVLL Mr. Dr. CORBET DEANE OF CHRIST-CHVRCH IN OXFORD . Worthy Sir , I Cannot forget your fauours , whiles I enioy them : and yet the contemplation of that which is present , cannot properly be called Remembrance . But when I thinke of giuing thankes , mee thinkes it is not more my purpose then my feare : since gratitude does in some sort make bountie lesse ; bountie being more content , when it is attended by gratitude ; but being more eminent , when it is opposed by ingratitude : so that the greatest thankes , though not the best , is not to giue thankes . Besides , bountie hauing in it more of outward good then gratitude hath , gratitude may seeme a purer goodnesse , then bountie ; and so whiles it striues to requite it , may seeme to exceed it . Yet since reason tels vs that ingratitude is against reason , being an iniustice , and so against nature , I choose to giue thankes the common way ; not that I iudged it enough gratitude , to giue thankes thus : but that I iudged it too much ingratitude , not to giue thankes thus . That I might not therefore requite your goodnesse with iniury , I endeauour to imitate that goodnesse by making my thankes ; like vnto it , publicke and yet sincere . Secret thankes are often free from flatterie , yet alwayes like it : being commonly at as much distance from examination , as flattery desires to be . Happy then are my thankes , which are as iust as your merit , being made iust by your merit : which so appeares in your exemplary & daily Deuotion , that you haue taken more possession of your Church , then of your Dignitie . And for your Colledge , you haue made it enioy a Statute of Improouement , not so much in Dyet , as in Studie : ruling it by the Statute of your Example ; which will be Deane beyond Your time . Any man May say thus much , but I Must : truth will make it iustice in another : but choice will make it gratitude , in Mee : who owe my selfe vnto you ; nay , who owe my Friendes vnto you . They haue giuen me blessings ; but you haue giuen me Them ; euen the most Noble ( and , through your fauour ) My Sir Francis Stuart : whom , when I haue Named , I haue Bounded my vnderstanding : and , when I haue named him Mine , I haue Contented it . Which happinesse must needes make mee remember You , as the cause of that happinesse ; and as , before , I was His , by being Yours ; so now by being His , I shall be the more Your Barten Holyday . A Sermon preached at Christ-church in Oxford on Good-friday , 1621. 1. CORINTH . 2.8 . Had they knowne it , they would not haue crucified the Lord of glory . GReat sorrowes are dumbe : and can custome then iustly expect that this should bee eloquent ? This day has enough with his owne griefe : and shall wee adde vnto it by repetition ? The seueritie of this passion admits no other wit of Rhetorique , then the salt of a teare ; nor sharper accent , then of a groane equall to a lost friend , or to a sinne . Yet see the endeuour of compassion , which had rather with moderate teares recouer it selfe to language , by the reliefe of complaint to ease affliction ; then to be guilty of ingratitude by wonder and silence . This day must cry-out , and articulately lament vnto all dayes , this horrible truth , the tragedie of God : which seemes as much to exceed our faith , as our sorrow . Is our God , our liuing God , as the carcasse-idols of the Heathen , whose God-heads suffer the stroake and victory of the Chizell and the Hammer ? Or , are Poets Prophets indeed ? and are there very Giants , that dare inuade God ? Fiction , that intends to perswade , neither contradicts nor exceeds nature : and story must be more seuerely contriued within the possibility of action : otherwise it begets not faith , but scorne , and the Historians reason is rather questioned , then his eloquence . Yet this day breathes-out such vnion of extremities , the humiliation of God , and the insolence of man , in Iesu crucified , and the crucifying Iewes ; that your pietie can scarce be more amazed at our Lord's affliction , then at the Iewes crueltie ; so that , if the motiue and condition of these vnreasonable actors were not expressed , our suspicion might cry-out , Who will beleeue our report ? History or inuention has anciently told vs of some altars , where-on wild deuotion sacrificed men : but durst Poetry euer faigne a people that sacrificed their God ? Would any man haue thought that the Iew would haue beene the first Antichrist of his Messias ? That the children of Abraham would murder the God of Abraham ? That the partakers of the Lords glory , would crucifie the Lord of glory ? I must admit you a respite to wonder , and satisfie as well your admiration , as your enquiry ; which does , me thinkes , with the labour of expectation desire to know not only the fact , but also the affection of the Iewes : as if then you would bee perswaded to the story of the action , when first you shall haue heard the story of the actors . Not the Iewes alone were partakers in this guilt : but chiefly the Iewes triumph'd in this guilt ; the Iewes , who were alwayes of a churlish vnderstanding , and now their soules were as darke as peruerse . They had before committed an essay of cruelty vpon the Prophets : but that was but a yonger practice to this fury . Then they crucified the Lord in his Saints : but now they will doe it without a figure . And may not our reason as well as piety here demand with wonder , What aild the Heathen , nay , what aild the Iewes to murmure themselues into a Conspiracie against the Christ of the Lord ? Surely , their rage did not discerne in him the mysticall systeme of God and man ; for had they knowne it , they would not haue crucified the Lord of glory . Yet shall execrable violation bee softned into an ignorance ? shall elaborate malice be excused into so gentle a guilt ? shall the crucifying of our Sauiour be made but man-slaughter ? It is not an errour to pardon an errour : but it is a crime but to excuse a crime . Could the Iewes bee ignorant of his innocence , who was pronounced not-guilty , by his judge ? Who was pronounced innocent , by his Iudas ? Who was pronounced holy , by Iewes amaz'd to silence , and in that to confession , at the power of his innocent syllogisme , If I am guiltie , why doe you not conuince mee ? If I am innocent , why doe you not beleeue mee ? Could the Iewes be ignorant of his office , when as hee so repaired the senses of the diseased , that their sense might justly perswade their vnderstanding to beleeue ? When as he called , by the voice of his power , the dead to a compendious resurrection ? When as he proued his life to be a Commentary vpon the Prophets ? Could the Iewes bee ignorant of his diuinitie , which was as necessary to the actuating of his wonderfull office , as of his wonderfull person ? His diuinitie , which was acknowledged by the Deuils , whom he dispossessed : who , for a moment , did by a greater miracle leaue their lying , then their habitation ; and being tormented vnto truth , admirably confessed him the Sonne of God ? His diuinitie , which at his Baptisme , Heauen reuealed vnto the Baptist , which reuelation he likewise reuealed vnto the Iewes : the best of whom esteem'd him as a man of God ; the worst of whom fear'd him as a man of God ; And he told them what he saw , not in the contriuance of phancie , or by the fallacie of a glasse ; And hee did see the veile of Heauen diuided : as if the diuine persons , who neuer had beene vndiuided , would now sensibly appeare vnited at this the Synod of their Trinitie ; And hee did see the mild embleme of the Holy Ghost descend vpon him ; and he heard the voyce of the Almighty , who was both the father and the witnesse at this great Christning . And shall we yet say , that this light of the World was so obscured in the cloud of flesh , that it was not cleerely presented to the eyes of the world ? shall we yet say , that we doe not sufficiently vnderstand , whether or no the Iewes did sufficiently vnderstand ? shall wee yet say with a bold compassion , Had they knowne it ? and yet wee must say with a safe compassion , Had they knowne it , they would not haue crucified the Lord of glory . The common Iew was the common sense of that politique bodie : his outward soule was able to see the Law : but , for Prophesie , hee was as farre from the vnderstanding of it , as from the gift of it . Hee could with enough ignorance gaze at the wonders of our Sauiour : but it was a greater wonder to worke , in a Iew , a beliefe of these wonders , then to worke these wonders . Yet some did beleeue them and abuse them , vilely apprehending these demonstrations as the impotent perswasions of probabilitie . And some thus thought him to bee the Christ ; yet durst not reueale this cheape opinion : least they should bee excommunicated to saluation , by being cast-out of the Synagogue to Christ and his Disciples . It is the property of a wiseman , not to haue his heart in his tongue : but neuer was it the property of a wise man , to haue a heart without a tongue . The mercie of our Sauiour made the dumbe to speake : but the feare of the Rulers made these speakers dumbe ; thus were their consciences tongue-tied by authoritie . And the Rulers themselues did not more impose this silence vpon others , then vpon themselues : but striuing as much to exceed the people in peruersenesse as in authoritie , vnto their ignorance they added fury . Indeed they could not by the sharpest discretion of their eye distinguish an incarnate God : nor was the Critique Gamaliel able to instruct his Disciple Saul in the Catechisme of this mystery , though Saul's vnwilling ignorance admitted him neerer to pardon and conuersion . But the chiefe of the Iewes , to whom the Gospell was a schisme , politiquely rejoycing in their wisdome and honour , scorn'd the imputation of leuity by a change , and a suspected dejection by this change ; whereby the High-priest of Ierusalem should be abused into an obscure Christian . Wherefore arm'd thus with the affectation of ignorance and the malice of ambition , at what thunder would these startle ? at what vnconceiued almightinesse would this fury turne dastard ? Yet had they knowne it , they would not haue crucified the Lord of glory . And yet by an vnmoued decree this passion was sealed to a necessitie ; and can we then make this predestinated execution depend vpon the will of the vncertaine Iewes ? This dazles the eye , and is a wheele turning in a wheele ; a spheare wrapt in a spheare ; the lowest against the order of Heauen and nature , seeming to giue motion to the highest , the will of the Iewes to the decree of God. Had Festus vpon his judgement-seate heard holy Paul preach this seeming opposition , wee may easily beleeue that without the manners of deliberation he would once more haue cryed-out to our Apostle , Much learning has made thee mad . But wee leaue him to his owne ignorance and an other judgement-seate● and without being rapt to the third Heauen , wee know , that Those things which are necessary in respect of the first cause admit vncertainty in respect of second causes . The crucifying of our Sauiour was necessary cōpared to Gods decree : but it was contingent cōpared to the libertie of the Iewes will : in whom it was choice , and not necessitie to will or not to will the death of Christ . If the Iewes had knowne it , then both the causes of this action , and the action it selfe might haue not beene , and had not beene . But this condition , the knowledge of our Sauiour ( which if it had beene , our Sauiour could not haue suffer'd ) could not be , because the first cause , God , had decree he should suffer . And as God by this decree of his Passion , did not with an actiue concurrence , lay a necessity & guilt vpon the will of the Iewes : no more did hee impose any necessitie vpon the humane will of Christ : but our Sauiour made himselfe a free sacrifice with as much mercy as affliction . For though there were in his humane will a necessitie of obedience to the decree of his Passion , yet was there also a true indifference : this necessity being extrinsecall to his humane will precisely considered , as it was intrinsecall and naturall to his person . But his humane will suffering no violence , did for our sake in the libertie of choice offer-vp his person to the violence of the Iewes . Who were so glad of their ignorance and ambition , that rather then they would fall from their Cleargy-monarchy they would not feare to set vpon God. The brauest sinne that euer was , was ventred in Heauen by an Angell and the basest sinne that euer was , was committed on earth by a Disciple . A Disciple , who had he beene of an intire faith , had beene euen yet of an intire fame , & in our sacred Kalendar enjoyed the place and title of Saint Iudas . Hee was Christ's purse-bearer : whose office vnder such a Master , was in all likelihood of too narrow a commoditie for a large Knaue : yet louing this , more then his master , hee bargaines with the Priests , and takes earnest to be a conuenient Traitor . But heere I must not forget one thing , because our Sauiour has commanded mee to remember it : and that is thy piety , O happy woman , who didst bestow vpon our Sauiour's head and feete a precious oyntment . With thy beautifull haire thou didst wipe his beautifull feete , from which thy oyntment returned sanctified to thine owne head : and by a commanded anniuersary of thy pietie , he hath poured vpon thee the oyntment of a religious fame . Iustly doe I heere remember her , her liberality being the vnjust cause of Iudas his murmuring : and it was he whose thrift did chide at the spending of this oyntment . Now therefore , as if hee had vowed a repaire of this losse , he finds a policie to sell the oyntment , which was already spent ; by selling his master , who was annointed with it . A subtile Merchant , that labourd so with an emulation to engrosse treasure and iniquitie , as if hee would haue contented with Adam for the future tradition and monopoly of sinne . Thus you see , that it is possible , to finde actors for the crucifying of the Lord of glory , and now I thinke , you can beleeue that there are monsters . But now behold a man ! a man , in whom innocence and patience contend for supremacy . His enemies are preparing for his death by malice ; and hee himselfe is preparing for the same by loue . The most of them are at their conspiracie , and he is at the Communion with his Traytour . At which last Supper he himselfe seemes to remember and imitate the goodnesse of that woman , whom hee commanded vs to remember . Shee wiped his feet , and he washes his Disciples ; and would you not thinke that these feet would for euer after goe vpright ? Mee thinkes , when hee came to wash Iudas his feete , his sullen treason might haue expressed it selfe in Saint Peter's answer , Thou shalt neuer wash my feet . Indeed to wash a Iudas was to wash a Black-more . Yet he had more need to haue vsed Saint Peter's second answere , Lord not the feet only , but also the hands and the head . But it would haue beene a mercy vnwelcome to his stubbornenesse , to haue beene washed to an vnwilling cleannesse . His staine was as obstinate as his purpose : and his eares were cauteriz'd as much as his conscience against our Sauious wordes , which preuailed as little with his affection , as with his memory . Christ pointed-out the Traytour first by word : and , as if that had not beene enough , with his very finger ; Hee that I giue a sop vnto , he shall betray me ; nay , with the Traytours owne finger , Hee that dips his finger with mee in the dish , hee shall betray mee . Christ dipt , and Iudas dipt , and Christ gaue the sop to Iudas . Who would not heere haue thought , but that hee , who by his garment and shadow could conferre health , must by his sanctifying hand haue conferred saluation ? Was not heere the finger of God ? And yet heere was not the finger of God. Iudas now found the truth of that vnhappy Philosophie , Euery thing is receiued according to the nature of the receiuer . Christ gaue the ●●p ▪ but Iudas eate it . When straight behold a sad transubstantiation a sop turned into a Deuill ! And now you will thinke it was time for him to leaue Christ's company ; and so indeed hee did for immediatly hee went forth , and it was night a necessary shadow for the melancholy of treason : yet it was but an embleme of his guilt . To conclude supper they sung a Psalme : this was the harmony of the Gospell in a Celestiall Quire , where there was neuer a Iudas , and Christ was the Chaunter . Indeed they had need to sing , whiles yet they had the leisure of company and joy : for , after this meeting , sorrow had contriued the perpetuall silence of their Musique . But leauing their Musique and the Citie they depart toward mount Oliuet , a place where the customary deuotion of our Sauiour enjoyed the practice and happinesse of Prayer . The way was but short , yet our Sauiour made it tedious , not by his company , which was their delight : but by his discourse , which hitherto had bin their delight . Hee tell them that this night he shall be their griefe and danger . They , as not seeing it , make a large promise , though without surety , as much of their constancy , as of their affection . Peter especially makes this promise , which our Sauiour tels him he especially will breake : and that this night , which is the present witnesse of his double protestation , shall be the speedy witnesse of his triple deniall : the Cocke ere morning being to be his watchman and remembrancer . The length of our Sauiours discourse reacheth the mount , where departing from his Disciples about a stones cast , hee enters into a Garden , and the horrour of his passion enters into him . Now , hee is crucified without a crosse the height whereof as it afterward aduanced him , so now the feare of it depresseth him to the ground . In the obedience of his supplication he bowes his knees ; he whose almightinesse could haue bowed the heauens . In the dejection of his thoughts hee fals prostrate on his face , to shew vs the nature of our guilt , that dares not looke-vp vnto heauen : and yet his voice is towards heauen , whiles thrice he begs of his Father , if it be his will , that this cup may passe ▪ this cup crowned full with the bloud of sowre Grapes : and thrice he returnes to his Disciples , whom bee finds heauy as night and sleepe . Whiles he prayes , new terrours seize on him ; and man though vnited to God is so oppressed , that an Angell from Heauen is sent to comfort him . So hard it was for him that ouercame the Deuill , to ouercome the Crosse . But alas had hee not need of almightinesse , for whom there remayned strokes , and whips , and wounds , & thornes , and nailes and a speare ? and shall we thinke an Angell , shall wee thinke one Angell enough against this host of torments ? Can wee with the confidence of words frighten horrour ? His agonie and prayer increase ; and from his mercifull pores flowes a sweat of bloud : which beginnes his passion before the Iewes doe . It pierces and dyes his garment ; O , this would haue beene a relique worth the keeping ! a garment richer then Elias mantle ! a garment animated with bloud , though not to life , yet to a miracle ! The Prophet's loue and sorrow were but little ones ; though his eyes did cast-out riuers of waters , for the destruction of Ierusalem : but behold for our sinnes , euery part of our Iesus does weepe bloud : whose speedie drops seeme to imitate the expedition of the loue that sent them . After which agony of deuotion , on his faint limbes he raises himselfe , and returning to his Disciples rayses them : who willing rather to breake their sleepe , then their faith , arise ; when hee comforts them with a hope of more sleepe , yet tels them that at this time they must sleepe no more : treason and tyrannie by a strange friendship being in a readinesse to set vpon him . Whiles yet hee speakes , loe , a band of Officers are come from the High Priests with Lanternes , and torches , and swords and staues , to take him , who neither meanes to fight , nor runne away : his mercy will not let him doe that , nor his innocency this . Their leader is Iudas guiding them with his feete to Christ , but with his counsell against Christ . When according to the compact and method of the Treason , hee salutes our Sauiour with a phrase and a kisse , enough to haue breathed a Deuill into any man , but Christ : who as much vnderstanding as abhorring his salutation , by a Prophetique question preuents and reueales the newes of his intent ; Iudas , betrayest thou the Son of man with a kisse ? And was there euer such a sight as Christ & Iudas thus vnited ! Did not Christ now also descend into Hell ! From this kissing Traytour hee passes to the sword-men ; his innocencie making him confident to aske them , whom they seeke ! when their businesse and authoritie strait-wayes answer , Iesus of Nazareth . ( They had vntowardly learned to make no difference of persons . ) Hee with a mild courage replies , I am hee ; and immediately , as if hee had come to apprehend Them , they fall downe backward ; they fall from Christ . The blowing-downe of the wals of Iericho with Rams-hornes , though it was no lesse wonderfull , yet it was lesse speedy . And where is now the conspiracie of their ambition ? Where is now the strength of their inuasion ? Where is now the prouision of their armour ? Is it not all made the triumph of his meeknesse . Heere is no heauenly army to ouerthrow this legion of Deuils ; but with a victorious mildnesse they are strucke downe , their bodies acknowledging his power , which their soules denied : their vnderstanding bodies beeing vnwilling to act , what their senslesse soules prompted them vnto . Yet does his pardon giue them strength to rise againe , and againe he askes them whom they seeke , and they dare answere , Iesus of Nazareth . Before , they spake to his humanitie , and his diuinitie answer'd them : but now hee answers them with the patience of his humanitie ; which suffers the sacriledge of their hands and malice . When Peter's zeale , at the captiuity of his master , vnsheathes his sword : and cutting-off the High Priest's seruant 's eare , makes him learne a new Circumcision , which was no Sacrament , but a punishment . But againe appeares the diuinitie and mercy of our Sauiour : who corrects Peter and his fact , replanting the seruant 's eare ; which straight acknowledges and enjoyes his power . Yet they persist in their impietie : and when hee by his power has prooued himselfe a God , they by his patience will prooue him to be a man. And being in the hands of very Iewes , his Disciples , forgetting their master and their protestations , runne all away : euen bold Saint Peter runnes away with his courage , and his sword : euen his beloued Iohn runnes away , breaking the bonds of loue with the strength of feare . O , heere I cannot but stay and grieue that his beloued Iohn also doth forsake him . Sure there is some friend for whom some friend will lay downe a life : and sure there neuer were such friends as Christ and his Apostles : and sure of his Apostles there was none so neere him as his beloued John. The rest were in his company , but hee in his bosome : and does his beloued Iohn also forsake him ? Me thinkes the protestation and perswasion of Saint Paul would haue admirably become the mouth and practice of Saint Iohn , Neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor heigth , nor depth , nor any other creature , no not a very Iew shall euer be able to force mee from the loue and bosome of my Iesus . Yet euen beloued Iohn also does forsake his Iesus ! Whose miraculous hands they bind : the greatest miracle of which was at this time not their power , but their patience . They bind his hands ; foolishly forgetting , that if any of them should lose another eare , as much as in them lay they hindred him from healing of it . Indeed happy had it beene , if Adam and Eue's hands had beene bound thus in Paradise ! But see the bonds of our sinnes , that are able to captiue the hands of Christ ! Who is led by the blind malice of his Iewes vnto iudgement . And is there no good man's eye , who will with an easie teare follow his trauelling affliction ? Is there none that will goe after him , though not to be a partaker , yet but a witnesse of his injurie ? Yes , there is one of more loue then age couered rather then clothed with meere linnen : who being hastily come , and as hastily apprehended , chooses rather to leaue his linnen , then his life , and slipping from their hands runnes as hastily backe againe : and indeed hee runnes away so fast , that I cannot tell you who he is . Yet if the curious please to runne after him , they may peraduenture find him to be the sonne of that man of the village Gethsemane , at the foot of mount Oliuet , who owned the Garden where our Sauiour prayed . The tumult of the night might easily awake him to this vndressed speed : which whiles hee vses in running backe , the Iewes goe forward in their way and malice ; leading our Sauiour first to Annas . They were to passe by his reuerend doore , at which , by way of honour , they present their shew : and he sends him to be presented to the High-priest Caiaphas , his sonne in law ; this was the kindred of these honourable murderers . But whiles this troupe is with our Sauiour , you may looke back , and behold Peter following afarre off , full of loue , and shame , and sorrow . Yet alas , hee returnes but to forsweare himselfe and his master ! In a curious desire he enters the High-priest's hall , a place of temptation and blasphemie : where with as much danger as dissimulation , he mixes with Christ's persecutors ; whom as already he accompanies , so anon , by an vnhappy proficiencie , he must imitate . Conuersation is the last concoction of loue , and does by a secret friendship of nature intimately assimilate . Now the High-priest with an assisting tumult of Scribes and Pharisies does not examine our Sauiour , but tempt him ; and when at their importunitie he has acknowledged himselfe the Christ , he is made guiltie of being God : and straight they practice vpon him the wantonnesse of scorne . They prophane his sacred face with the blasphemy of spittle : they blindfold him in execrable sport ; and then striking him , in jesting inhumanitie they aske , who strikes him . Whiles Christ is thus condemned , Peter is examined , and straight commits an easie deniall of his master : and straight the Cocke crowes , but yet not lowd enough to awake his guilt . Hee is persecuted againe , and too wretchedly sweares an ignorance . A third tempter vexes him , being both an accuser and a witnesse ; and this is Malchus his cousin , whose eare Peter had cut off : which makes Peter feare more then the proportion of the Iewish Law , an eare for an eare . He suspects that this eare will bring in danger his whole head . And hauing but one euasion , though worse then his entrance , he wishes himselfe accursed , if he knowes our Sauiour : when , alas , he knowes that he were accursed , if hee did not know him . And now the Cocke , as if instructed to our Sauiour's prophesie , in his just time crowes the second time ; with the repeated diligence of his wing and voice not more awaking himselfe , then the heauy memory of Peter's conscience , which thus raised before day , makes him vnderstand and bewaile his night of sinne ; nor does hee more hasten out of doores , then doe the teares out of his eyes . Where marke the apt degrees , as of his fault , so of his sorrow . The hast of his repentance begg'd pardon for his deniall : the teares of his repentance begg'd pardon for his oath : the bitternesse of his repentance beg'd pardon for his curse . But now the Iewes are not auoiding , but prouoking a greater curse : and as soone as it is day , in steed of seeing to correct their judgement made by night , they confirme it ; leading our Sauiour from this Cleargy-censure to the Secular execution . When behold the mercy of treason ! Iudas has a minde to bee godly ! and seeing his master condemned by Caiaphas , he is with a swifter judgement condemned by conscience . Now hee repents him of his bargaine : and as if hee could as easily haue beene rid of his guilt , as of his hire , he brings backe the money that would not be put to vse , and though it were fearefully refused , in the presence and Temple of God hee throwes it downe , flying from it as the Priests would haue done from death ; and indeed it was the wages of sinne . His sinne now does acknowledge it selfe and our Sauiour's innocency . This loyall Traytour betrayes his treason . And would you not thinke that now againe hee hath almost vn-Iudas'd himselfe ? shall not Iudas also now againe bee among the Apostles ? Does he not seeme practised in the order of repentance ? He grieues , he confesses , he restores . O , would hee stay heere ! but , Loe , hee departs from the temple & the God of the temple : he departs and hangs himselfe . He that is couetous fals into temptation , and the halter of the Deuill . Hee hangs himselfe , and breakes asunder ; What could you looke for lesse , but that the Dragon should breake with the pitch-ball ? You may remember he conceiued a sop , and now behold hee brings forth a Deuill , and thus by the riddle of damnation hee is both the childe and parent of the Deuill . Hee breakes asunder , and is deliuered of his bowels . It was the wit of justice , hee should lose his bowels , that had lost his compassion . But since Iudas hath left vs , let vs leaue him : and from this spectacle of justice got see our Sauiour the spectacle of injustice , trauelling from Caiaphas to Pilate , and from Pilate to Herod . This was a Iew of a delicate Atheisme : who , in a reprobate joy and phansie , had a most intentiue desire to see a fine miracle or two . But his impietie was seuerely deluded by the silence of our Sauiour ; which changing the tyrants curiositie into scorne , he returnes him to Pilate , clad in a garment of ridiculous honour and simplicitie . But Pilate desirous to free him , not so much by the mercy as the custome of the Iewes , proposes to the easie choice of their pardon , Iesus and Barabbas a murtherer ; and whiles they are heere at their deliberation , as he on the judgement-seate , behold his loue is increased by feare . His wife prompted to compassion not by a bribe , but by a dreame ; sends to her husband to warne rather then request him to desist from judgement ; the trouble of a vision hauing frightned and instructed her : and sure this was the best counsaile shee ere tooke of her pillow . But the people possessed with the Priests demand Barabbas ; which was an impious , yet a fit request : for could there bee an apt●r fellowship then of a murtherer with murtherers ? As for Iesus , as if they would crucifie him twice , they twice cry-out , Crucifie him , Crucifie him . Is now the voice of the people the voice of God ? Sure we are , that the voice of this people is the voice of their Priests ; by whom Pilate being conquered yeelds-vp our Sauiour vnto souldiers , who multiply scourges vpon him , as they doe sinnes and plagues vpon themselues ; as if their madnesse would whip his diuinitie out of him , making it ashamed to stay in so torne a carcasse . But , O you Souldiers , how shall you wish , that a happy palsie had made faint your hands ? And , O thou Lord of glory , how hath thy mercy wooed thy God-head vnto this ignominious patience ? O Lord of mercy , we are scarce more saued by the power of thy mercy , then confounded with the wonder of it : the condemnation of a world being a cheaper losse , then the least effusion of thy redeeming bloud ! Yet the mercilesse souldiers beyond this crueltie scornfully clothe him with a Purple Robe ; though their crueltie in this had preuented their scorne his innocent bloud clothing him with a nobler purple . But now because in the art of crucifying they had no separated torment for the head , by the increase of inuētion they inlarge their science of murder , fixing on his head a crowne of thornes ; and thus , as if he had a distinct soule in euery part , they distinctly murder euery part . And is not now the Lilly verily among the thornes ? This tender head of our beloued encōpassed with the affliction of a crowne ! A crowne neither of gold , nor Roses ! Neither of honour , nor pleasure ! Behold , a goodly fruit ! The Lord planted a Vineyard , and when he comes to gather grapes , he receiues thornes ! They abuse his hand with a scepter of reede ; his hand the power whereof was the scepter ▪ and that their mouthes might sinne more then in wordes , they spit vpon him . But their owne darke eyes had more need to be touched with our Sauiours purging spittle . For had they seene what they had done , they would not haue spit vpon the Lord of glory ! This affecting spectacle softens Pilate ; and by an errour of humanitie taking Iewes to be men , and that their eyes peraduenture might mooue their hearts , he presents him to them with this preface of compassion , Behold the man ! But , alas , Pilate , can any man behold this man ? Will not all eyes bee sooner blinded with gratefull teares ? Or how can they heere behold a man ? A man lost in his owne bloud ! Which striues as much to obscure his body , as his body his God-head ! Yet the vnmooued Iewes with broad eyes of crueltie gaze vpon him . And shall wee yet thinke Deuealion's people a fable ? Sure these children were raised vnto Abraham from stones ! And now they are so readie to crucifie Christ , that they are ready also to condemne Pilate , not fearing to pronounce him a hypotheticall Traytour , if hee does not crucifie Christ . Wherefore through the conquest and policie of ambition he thinkes at once to satisfie the Iewes and God , so to secure his estate and conscience . In the presence of the people hee takes water and washes his hands , protesting himselfe innocent from this innocent bloud . Hee had need to rub hard , that meanes to wash away guilt with so weake an element ; guilt neuer to be washed away , but by the water of repentance and baptisme . It was in his power , as well as in his desire , to haue set him free : but he pronounces him innocent and punishes him : he condemnes himselfe , and crucifies Christ : he deliuers 〈◊〉 beloued Barabbas to their pardon , and Christ to their crosse which now he beares , as afterward it beares him . But in this trauaile toward mount Caluary , his strength is lesse then the burden : and needs must it be a heauie crosse , which was laden with a world of sinnes . Wherefore to hasten the execution , not to ease our Sauiour , they make one Simon carry the weight of the crosse : our Sauiour yet carrying the weight of the sinnes . Happy Simon now eases Christ of his burden : but Christ hereafter will ease Simon of his burden . Whiles he goes on , a multitude of women , forgetting to be Iewes , bestow teares vpon him : whom he exhorts to thrift of sorrow ; bidding them stay their lamentation till a time of lamentation for themselues , and for their children : whose bloud shall bee made as cheape as their mothers teares , when in the vengeance and sport of slaughter , the curse of barrenesse , and a dry pap shall bee a blessing . At last they bring this Catholique sacrifice to mount Caluary , to the altar of the world : where euery part of him is stretcht-out , as the free embleme of his extended mercy . They fasten him to his crosse with violence : but hee was fastned surer by his owne loue . They pierce his hands and his feete with nayles but his heart with their ingratitude ; thus is hee vsed in the house of his friends ! They exalt him on his crosse , arming himselfe against himselfe , and making his owne weight his owne affliction . And now I must cry-out with Pilate , Behold the man , aduanced in the triumph of redemption vpon the Cherub of the crosse ! Or if your tender eyes haue not the hearts to see this spectacle , yet reade the title of his crosse , and sure the first word , Iesus , may comfort you . Yet if the remembrance of his name should proue the remembrance of his sorrow , where will you then , alas , bestow your eyes ? If you looke away , you shall see those that passe by the way , nod their heads at him : if you looke on the ground , you shall see the diuided souldiers at lots for his intire Coate ; which they more respect , then they doe Christ : if you looke among the company , you shall see the vnhallowed Priests prophaning him : if you looke on either side his crosse , you shall see a thiefe made his companion . Whereof one , as if he were his executioner , crucifies him with blasphemie ; though the other crucifies his owne vnbeliefe , and by a new theft steales Heauen at his execution . If yet you cannot behold our Sauiour , behold his Disciple and his mother , whom from his crosse he himselfe beholds . Saint Iohn's loue had now made a recompence for his flight , by conquering his feare to this returne and sorrow . Our Sauiour beholds his beloued Iohn , and hauing nothing left that is his owne but his mother , hee bequeathes her vnto him . But , it may be , you are as little able also to looke on these , who also are crucified with the passion of loue . If then you cannot at all indure these sights , be indulgent to lamentation : Let teares seaze on your eyes , as an vniuersall darknesse does on Iudea . The guilt of the Iewes puts out the Sunne : and yet this huge night which can hide all Iudea , cannot hide the guilt of the Iewes . O how they shall hereafter wish that this darknesse had beene more speedy , that it might haue preuented or excused their violence ? Then happily they would haue pleaded , O had we seene what we did , wee would not haue crucified the Lord of glory . In this forc'd night and agony , this man of sorrowes cries out with a voice as strong as earnest , his fainting humanitie begging aide and release . Thus long they haue afflicted his outward-parts , and now their wit finds a deuice to torment his inward also . In a drouth of combat and torment , hee cries-out , I thirst : and when from this his Vineyard he might looke for wine , behold they vilely spunge him with vngratefull vineger . Being persecuted thus with a swift succession of plagues , in a free obedience he bowes his head , and in the Empire of his Diuinitie and loue , is pleased to die , giuing to the justice of his Father , for a redeeming sacrifice , his troubled spirit . Corrupt Philosophers who now for a long time haue animated the world with a magique soule , may in this truth bury their errour , and now acknowledge , that only this is the soule of the world . Thus they haue crucified him : and now they shall know whom they haue crucified . The Iewes and the Deuils shall know that it was the Lord of glory ; and the whole world shall know that it was the Lord of glory . Behold an angry miracle teares the vaile of the Temple , and by a greater mystery reueales their mysteries . Behold an earth-quake shakes open the graues ; and after the resurrection of this first-borne of the dead , the glad carcasses by the returne of their disacquainted soules can no more then their soules endure the Graue . Behold the stones cleaue asunder , as if violated nature would lend them mouthes to cry-out against the Iewes ; or as if they would pronounce themselues of a softer tempter , then the hearts of men . And now there is a religious earth-quake in the heart of the Centurion : from whose inspired mouth proceeds a voice articulated by faith and wonder ; pronouncing the innocence and diuinitie of our Iesus ; and euen the Iewes doe smite their breasts , as if their hands insteed of repentance , should soften their hearts . But his friends neerest to him in affection , stand afarre off : to whom it is a death not to dye with him . And indeed none of them did die by martyrdome ; the Lord counting the torment of this spectacle equall vnto it . His friends stand afarre off : yet farther from comfort , then from him . O how may wee imagine his tender mother weepes ? How may we imagine she now cryes-out , O my sonne Iesu , O Iesu , my sonne , my sonne ! This is a more wounding lamentation , then the mourning of Hadadrimmon in the valley of Megiddon ; when the good Iosias , when the beloued Iosias fell vnder the sword , of Pharaoh . Now the souldiers come to examine the execution to see if these , the late prisoners of the Iewes , be now become the prisoners of death : and finding the two theeues breathing still , in the custome of vaine crueltie on malefactors , they breake their legges : when , alas , their soules were readier to runne away , then their is bodies But , to our Sauiour , being already dead , they are pleased to shew a negatiue mercy . Yet one to prooue himselfe more senslesse then what he wounds , now pierces his side : as if beyond the expulsion of his soule , he would not leaue in him the forme of a carcasse , When behold , an instructing mysterie flowes from his side . Water flowes out , as if it would present vnto the souldier the innocency of our Sauiour : bloud flowes out , as if it would present vnto the soul ther the admonishing horrour of his owne guilt . It was vile , to wrong the innocent : it was inhumane to abuse the dead : but it was execrable to violate the Lord of glory . But the glory of this Lord shall now dispell this night of sorrow . Now weepe not , that hee died : but rejoyce that hee died for you . It was his loue that hee would redeeme , as it was his power that he could redeeme . So he did redeeme , as be did suffer , hee suffered not in his diuine nature ; but by the ●nion of his diuine nature : hee red●emed not in his diuine nature ; but by the union of his diuine nature . For from a double nature his mysticall vnitie did arise : and as his soule was a diuinitie to his body ; so was his diuinitie a soule to his humanity . To create man , God ●reathed a spirit like himselfe into him ; him to redeeme man , God himselfe entred into him ; and though the diuinitie could not hee crucified ; yet was the vnion of it with the passion of the humanitie , counted as the passion of the diuinitie . Thus by the bountie of interpretation , and communication of proprieties , they verily crucified the Lord of glory . Whose carcasse now as cold as death raises a flame of loue in the breasts of Ioseph and Nicodemus . Ioseph in a couragious Christianitie goes vnto Pilate , and begges the body . When Christ was aliue , Iudas sould him ; and now he is dead , Pilate giues him away ; whose body though it were preserued by the diuinitie , yet Nicodemus sweetens it with Myrrhe and Deuotion . They wrap him in a linnen cloth , not so much concealing his nakednesse , as expressing his innocence . They lay him in Iosephs Tombe , which was in a garden ; and was not then this garden Paradise ? It was a glorious sepulchre ; as if , by the prophesie of loue , it had been proportioned to the guest . Whose bodie being heere entertayned with magnificent pietie , his illustrious soule forces a triumph in Hell , crucifies the Deuill , and ouerthrowes the tyranny of damnation . He does not take away damnation , but contract it . And now you see , after this redemption of our Sauiour , you may like Thomas put your hand and faith into the wound of his side , & receiue saluation . You may behold the opening mouth of this wound , which with eloquent bloud inuites you to faith and loue . You may behold the Lord of glory comming from Edom , with his died garments from Bosrah . This is the Lord of glory : glorious in his apparell : glorious in his nakednesse : glorious in his mightinesse to saue . Wherefore art thou red in thine apparell , and thy garments like him that treadeth in the Wine-fat ? Thou hast trodden the Wine-presse alone , and of the people there was none with thee . O , what did cause these soundings of thy bowels , and of thy mercies towards vs ? Who can expresse thy sorrowes , and thy louing-kindnesse towards vs ? Who can expresse what thou hast done for our soules ? Thou wast afflicted , thou wast despised , thou wast whipt , wounded , bruised , condemned , sacrificed for our soules ; thou wast made a seruant of death , thou wast numbred with the transgressours , thou madest thy graue with the wicked for our soules . Wherefore God has highly exalted thee , and giuen thee a name aboue all names ; that at the Name of Iesus euery knee shall bow ; of things in Heauen , and things in earth , and things vnder the earth ; And euery tongue shall confesse that Iesus Christ is the Lord of glory ; And the foure and twentie Elders shall fall downe before the Lambe , with their Harps and golden Vials full of Odours ; and in their new Song shall they prayse thee ; And the Angels about thy throne , euen ten thousand times ten thousand , and thousands of thousands shall say with a loud voice , Worthy is the Lambe that was slaine , to receiue power , and riches , and wisedome , and strength , and honour , and glory . Therefore with Angels and Arch-angels , and with all the company of Heauen , wee laude and magnifie thy glorious Name ; euermore praysing thee and saying ; Holy , holy , holy Lord of glory , Heauen and earth are full of thy glory , and of thy mercies . The Angels in Heauen wonder at thy mercies : the powers of Hell tremble at thy mercies : thou thy selfe triumphest in thy mercies : and the sonnes of men rejoyce in thy mercies . Wherefore , O thou that takest away the sinnes of the world , deliuer vs : by thine agonie and bloudie swear , by thy crosse and passion , by thy precious death and buriall deliuer vs ; And wee will fall downe before thy glorie : and we will sing praises vnto thy mercie : and we will triumph in the victorie of thy bloud : and we will for euer euen for euer acknowledge , that , Thou the crucified Lord of glorie art the Christ of God , and the Iesus of men . The end . A Sermon preached at Saint Marie's in Oxford on Easter-Tuesday , 1623. 1. CORINTH . 15.20 . Now is Christ risen from the dead , and become the first-fruits of them that slept . IT were vnnecessarie art & feare to stir●e to keepe the liuing awake with a preface ; when as the dead are at the businesse of a resurrection . Wōders & blessings are aboue their auditors : who must be glad to be sta●●led to the newes . Now was our Sauior task'd with his most vnweildie miracle . His mercie had before bestowed many vpon others : but now his power tries one vpon himselfe . His diuinitie acts a miracle vpon his humanitie ; repairing this second Trinitie of his person from the immortall ruines of a God , a soule , and a carcasse . Three dayes did hee consecrate for the performance of this wonder : and three dayes doe wee consecrate for the perswading to this wonder ; which should haue beene the joy , and was the shame of the Apostles : who were slow to apprehend it , though Christ was their Schoole-master . They had not as yet learned their owne Creed : which , their peruerse sense was pleased to bee taught , not so much by our Sauiour , as by his sepulchre : whose opening mouth , when it sent forth Christ the Word , pronounced his Resurrection , which is the Epitaph of God. Thus did the ambition of the gra●e instruct the preuented Angell : and though it cannot , as the multitude of Tombes , with the voice and conquest of proud Death , tell vs whom it does captiue ; yet does it remember to vs , whom it did . Which assumed triumph of death , is as short as its combat . Ioseph's deuotion bestowed this Tombe vpon our Sauiour ; but our Sauiours victorie bestowed it vpon death : which , since his Resurrection , has lien buried in his tombe . But can a dead man bee warmed againe into life ? And can the lungs that haue forgot to breathe , learne to breathe againe ? Faith indeed can answer this with as much ease as speed ; and being honoured with an imitating omnipotencie , can with a coequall extension of assent apply it selfe to the number and degrees of Gods actions . But , as hard it was to raise the faith , as the body , of Saint Thomas : nay , it was his body , that caused him to beleeue the Resurrection of Christ's bodie ; which was a way of faith , more certaine then gratefull . Yet must the vnderstanding bee so raised , before it can beleeue that the bodie can bee raised ; that the diuine indulgence does gradually chastize the difficultie by the length of instruction . For scarce had man viewed the materials of his Creation , when straight hee was practised vnto an essay of this second Creation . When Adam descended into sleepe , there was a Resurrection of his rib , which awaked into a woman . Did not mortalitie then put on immortalitie , when a senselesse bone was so endued with reason , that it could apprehend its owne preferment ? Mee thinkes , the Chymique might hence extract an easie Rhetorique for his promotion of metalls ; and , without an Apologie , teach that vsurie of art , And heere too , was an imployed legacie , a woman bequeathed to time , to multiply resurrections . Which yet were almost reduced to a despaire by her degenerating Nephewes : whose crimes had forsworne or scorned the resurrection of their bodies , and did more ouerwhelme them then the floud . Yet then looke vpon Noah with joy , as the Lord did with fauour ; and when the olde and the new World were distinguished and continued but by an Isthmus , from Noah's wife the Arke of mankind , see a new resurrection of man ; and from his floud a resurrection of the world . But will you see a raising without death or sleepe ? Behold Isaac as neere the stroke as the hand of his father , arising from his Funerall pile ; and at this resurrection too there was an Angell remoouing though not a Tombe-stone , yet a Knife more exorable then the sword which the Angell in Paradise did shake ; whose threatning edge was as deuouring as its flame . But heere was a sacrifice offered , yet not slaine : and though not slaine yet accepted . But peraduenture it will more gratefully frighten you to see a man taught to bee buried aliue , and more yet , to liue after his buriall . Behold then Ioseph from the tombe of his prison rising vnto a triumph as eminent as his innocencie : which had before conquered his passion , and now his affliction . Behold in Ioseph the mysticall bodie of our Sauiour ; a body admirably mortall and incorruptible ; a body that suffered rather the graue then death . And will any man now count it such a wonder to see the fetters fall-off from Peter ; when they had learned the religion from his Masters winding-sheete , which fell at his feet when hee arose ? But if the eye and courage of your faith will venter farther , and see the actiue horrour of a graue , behold Ionas his quicke tombe made a tombe of saluation to him . Three of our dayes hee lay struggling in his new night of amazement , as if he had found an Aegypt in the Whale , and did acknowledge that watry Purgatory . At last the graue by a new instruction cast-vp the liuing . The Whale was no more a Sepulchre , but a fish ; and Ionas no longer a coarse , but a Prophet . Hee had surely died , if hee had not beene buried . And heere was a resurrection , though not a reuiuing ; a resurrection from disobedience and the Whale . Thus this rare An'choret and his tombe were both aliue : but the tombe of our Sauiour was as desperate as death . What could be expected from a graue and a carcasse ? Yet behold this carcasse reuiue into a man ; nay , into a God! And I may rightly say , behold : for he did rise , that wee should behold him ; and at that time wherein we might behold him . He rose , when night rises into morning , and at this pregnant season , when winter is quickned into the spring . Now did the day-spring visit vs from the graue . It was on the first day of the Iewes weeke , a weeke well begunne ; and is was the first day of the Christian Creation . If you will turne ouer the notes of time , you may beleeue that Pharaoh , as on that day of the yeere , was inuaded by an host of waues , which conquering his Chariots , made him without wheeles hurrie faster vnto Hell ; Whiles Moses led his Israel through the Wildernesse of the Sea , passing from the shadow of death in that monument of waters . Did not our Lord also leaue his tombe with an equall and contrary wonder ? Then were the waters made firme , rising into Alpes ; as now the earth was made to quake like the waters ; And well might it tremble , when the Lord conquered it and forsooke it . The Angell too made a little earth-quake in the graue , when he remoued the mightie stone : with which the vaine few tryed to oppresse our Sauiour after death ; as it he would haue sealed him vp , to an impossibilitie of resurrection . But since the Angell has opened the tombe for vs , shall we goe see the place , whence Christ is risen ? And yet wee shall not make such hast , but that the speedy deuotion of the two Maries will bee there before vs : whose feete were as swift as their loue , and their loue as time ; nay , more swift then time , which hindred them by the delay and command of their Sabbath . A Sabbath it was , but only of their bodies , which , whiles our Sauiour lay buried , were but the sepulchres of their soules ; their soules , that found no Sabbath , till they found the Lord. They came with prepared spices and oyntments for him , whose diuinitie did preuent Balme , and esteemed their pietie of a more precious sweetnesse , then their oyntments . But will you see this loue languish into feare , and this feare againe strengthned into joy ? They are no sooner in the sepulchre , but that they find it as empty of our Sauiour , as it was full of wonder ; and insteed of the body of the Lord they behold the Angell of the Lord sitting vpon the stone , which he had conquered to obedience ; as if hee meant to rest himselfe in triumph , after the conflict of his miracle . His rayment was white as snow , which he did imitate in puritie and descent . His countenance was like lightning , or more wonderfull : for , that is of so instant a terrour , that it is the object rather of our memory , then our eye ; but this with courteous majestie was patient to be beheld . The women with the dutie of feare beheld it ; being quickly encouraged by the angell , but first by their innocence . The souldiers beheld it too , though with such guiltie faintnesse , that they seemed to striue as much to shame their sexe , as their profession : being at once almost disarmed of their weapons and soules . They became as dead men , and were rather the prisoners , then the keepers of the graue . But in the meane time , the angell comforts and instructs the women , who now are his Disciples ; and receiuing commission to preach the resurrection of our Sauiour to the Disciples of our Sauiour , they haste out of the Tombe , with the confused expedition of feare and joy . Was not this a strange pilgrimage to runne from the sepulchre of our Lord ! But it was yet more strange ; they seeke the Disciples , and find Christ . It was a comfortable mistake ! And indeed hee did comfort them with his presence and speech ; When immediately they fall on their knees , at his knees , in loue & worship holding him by the feet . O how glorious are the feet of the Lord of the Gospell ! The Gospell of whose resurrection these female Euangelists are againe sent to teach ; and the first schollers which they must teach , must be Christ's Disciples . When , to shew their obedience to be as readie as their loue , they depart euen from Christ to their dutie ; and speedily find Peter and Iohn for their auditours . Heere was zeale and tendernesse ; the fiercest and the mildest of the Apostles ; as if they had beene left together to temper one another . And these no sooner heare the newes , but straight they runne as fast to the tombe , as the women did runne from it . Iohn came first vnto it : but Peter went first into it ; Loue was swiftest ; but zeale boldest . When they are entred , they find Christ's victory acknowledged by the linnen clothes , his spoiles of death ; and these spoiles too had beene diuided ; the napkin of his head being laid by it selfe . It seemes , the angell at our Sauiour's resurrection attended to bee a witnesse of it to the women , and leaue a witnesse of it to the Disciples . Thus , that he was not stolne away , appeares by the inconuenience and leisure of his vndressing , and by the method of the linnen : which the frightened policie of the souldiers did no more touch , then obserue , and they no more obserued it , then did the women : who after the sight of the angell , had their eyes as much amazed as their minds . The souldiers too did more tremble then watch : but the Disciples had lesse feare and more time ; besides , they learned somewhat , which they were not taught ; and could now teach the women this newes of the graue . But did hee rise but from the graue ? This is the newes but of his bodie ; yes , hee did rise also from the damned , who are dead too , as much in judgement as to nature ; Though some are as vnwilling to haue Christ descend into Hell , as to goe thither themselues : and in a dangerous Brachygraphie write the Creed so short , that without the commission of an Index Expurgatorius , they quite leaue out the article of the descent . But , what an vnmannerly ingratitude is this , to accept of Christ's benefits , and denie his wonders ? They will enjoy his conquest of Hell , and yet they will not let him goe to conquer it . Ought wee not to make greater the glory of Christo and can wee make lesse the power of Christ ? Let then our pietie behold and wonder to see Heauen descend into Hell ! to see againe Gos●●●● in Aegypt ! The Deuill had beene before in Heauen ; and now God is pleased to goe into Hell ! The arch-angell conquered the Deuill in Heauen ; and now God conquers him in his owne Empire , and makes his Empire his Dungeon ! Wee ouercome the Deuill by flight ; but God by inuasion . Yet who would not stand amazed to see God with the Deuill ? Had the Manichie beene now , hee might heere at once haue behold both his Princes Mee thinkes , our Sauiour now turned Sampson's Riddle into a Prophesie , which hee expounded and fulfilled . Did not out of the eater come forth meate , and out of the strong came there not sweetnesse ; when from the jawes of Hell by Christ came forth saluation ? Now whiles the soule of our Sauiour was triumphant in Hell , his bodie was obedient in the sepulchre : his diuinitie being as his soule , till it recalled his soule , and made the whole Christ change an age of three and thirtie yeeres into eternitie . Loe , heere is the Lion of the Tribe of Iudah , whose almightie strength vouchsafed to couch vnder the power of the graue ; and , Loe , the glorious indignation of his loue , has rouzed him vp againe from the sloth of death ! Will you behold how hee was raised ? behold how the potter workes vpon the wheele : he takes clay ; he makes it a vessell ; and this vessell being marred in the hand of the potter , he makes it againe , as hee best pleases ; Christ was immortall clay , and earth purer then Heauen ! When , by the wonder of omnipotency , the Creator and the creature were made into one ; and of one matter did consist both the potter and his pot ! From this broken clay there did arise the same , and a renewed Christ ! That hee rose in the earnest of a body , his owne mouth did testifie , when hee said nothing ; proouing it by the authoritie of food , which he did eate with his Disciples . Could any man in this point be yet an infidell ? If any could , see how he conuerts them ; Hee lets Thomas disgrace himselfe to a beliefe , and by his distrust mercifully and miraculously increase his faith ! Can any doubt that hee was renewed in a bodie of glory , when he was full of God ? Know you not that his body was indeed the Temple of the Holy Ghost ? Was hee not renewed in a body of glory , whom the doores that were shut , when hee entred to his Disciples , did obediently acknowledge to be the King of glory ? And though hee were patient vnder death three dayes , yet since the first part of the first was spent before he died , and the last part of the last , after hee reuiued ; there was the number , but not the length of three dayes ; and thus hee made so short a change seeme rather a sleepe then a death . And , O , but to consider heere , as well the wonder as the change ! Doe but imagine , that in the dawning birth of the morning , you saw the reuelation of a graue emulating the morning : a coarse rising with more comfort and glory then the Sunne : a winding-sheet falling away as an empty cloud : the feet and hands striuing which shall first recouer motion ; the hands helping to raise the body ; the feet helping to beare both the body and the hands : the tongue so eloquent , that it can tell you , it can speake againe : the eares so pure , that they can perceiue the silence of the graue : the eyes looking forth of their Tombes , as if they were glad to see their owne resurrection : Would you not bee as much affrighted , as instructed with this power of a God ? Would you not be turned into very coarses , to see this liuing coarse ! Would you not be strucke as pale , as the winding-sheet you looked-vpon ? But , when all this shall bee done , as well in mercy , as in majestie : as well to raise you to a hope of eternall life , as to strike you with a remēbrance of a temporall death : as well to make you like vnto God , as to make you know you are yet not like vn-him : O , how will you then at such compassion dissolue with compassion ; as if you would hasten to the like resurrection ! How will you then kisse those hands , which , before you feared ? How will you then with stedfast eyes examine and adore the resurrection of that body , which is the hope and cause of the resurrection of our bodies ! For therefore did hee raise himselfe , that hee might raise vs , and so become the first-fruites of them that sleepe . But shall wee rise too ? and shall dust againe bee taken-vp , and breathed on ? Shall euery man by this second Adam be made as wonderfully , as the first Adam ? And yet shall we want faith , when God wants not power ? Or , shall we thinke it harder to vnite the bodie and soule , then to make them ? It were an impious discourtesie to deny that to God , which God denied not vnto his seruant . Did not the widow of Zarephah , thus receiue a sonne by Elias , who yet was neither the father of it , nor the God ? Nay , did not his seruant doe more for the Shunamite , to whom hee promised a sonne before hee was conceiued , and restored him after hee was dead ? Nay , did not the bones of this Elisha giue life to one , that was as dead as themselues ; teaching him to confesse the mercie of a graue ? It is especially an act of the mercie of the liuing God to giue life to the dead : yet by a greater mercie hee makes it an act of his iustice ; freely binding himselfe to admit our boldnesse , not so much to to request as to claime a resurrection ? For shall the bodies of the Saints bee more remembred by their tombs , then by their labours ? or shall they bee worse oppressed with death , then they were with their torments ? or shall their soules with an enuious inequalitie vsurpe and enioy the purchase of their bodies ? shall those eyes , whose deuotion did still watch or mourne , for euer want respect as much as sight ? shall those hands , that haue been free in extending themselues and mercie to the poore , be for euer bound by the ingratitude of death ? shall those knees that haue bowed with such willing reuerence , bee so held downe by the violence of mortalitie , that they shall neuer rise vp againe ? Where are then thy teares O Dauid , if thy eyes shall not enioy the happinesse of their owne sorrow ? Where are then , O Iob , thy faith and patience , if thy body bee now as much without hope , as it was before without rest ? Where are then , O Esay , thy victorious sufferings , if after the ignorant furie of the Saw , and the schisme of thy bodie , thy bodie suffer a wilder dissociation from thy soule for tedious eternitie ? Where are thy trauels then , O Paul , if after thy Christian Geographie , and conquest of Paganisme , thou liest for euer confined to the dull peace of a graue ? No ; the almightie , which made man with such wisdome of art , wil neither lose his glory , nor his worke ; But , as he made his greater heauen for his angels , so made he the lesser and mortall heauen of mans bodie for his soule , and will make it as eternall as his soule . There is more excellencie of workmanship in the soule : but more varietie in the bodie . The soule does more truly expresse God : but the bodie more easily . The soule judges best : but the bodie first ; and though the eye of the soule does behold the works of God more cleerely : yet does the eye of the bodie behold them more properly . Nay , should the bodie not bee raised to life and heauen , how great a part of heauen and that life would be lost , whiles not enjoyed , and be as vnnecessary , as it is wonderfull ? God hath prouided joyes , which the eye hath not seene , nor the eare heard ; but , which the eye shall see , and the eare shall heare , and without the pleasure of a traunce , for euer possesse , as much without errour , as without measure . Such honour will the Creatour of our bodies doe to the bodies of his Saints ; they shall acknowledge corruption , but ouercome it : they may in their journy be the ghests of the graue : but at last they shall bee the inhabitants of Heauen . Yet the Lord cannot hereafter so much honour humane flesh by raysing it , as hee has already by assuming it . It was before his seruant , but now his companion . That was a resurrection of the flesh , when it was raysed vnto God : but the only resurrection of our flesh is , when it is raysed to the soule . At the day of judgement , though there shall be no marriages of sexes , yet there shall be of parts : when soules shall be vnited to bodies in so intire and inexorable a matrimony , that it shall admit no hope nor feare of a diuorce . Neither need wee feare , in the jealousie of this match , the ignoble parentage of the flesh : since what it wants in birth is supplied in dowry ; and flesh is now become such refined earth , being made wonderfull in shape and office , that the soule may be thought to be scarce more noble , but that it seemes more reserued , by being inuisible . And yet you may obserue the bodies emulation : which fals before its resurrection , into such atomes of dust , that they are with as much difficulty to be seene as to bee numbred . But , notwithstanding that these principles of earth be thus diuided among themselues , yet are they not diuided against themselues , retayning still though not an appetite , yet an obedience to resurrection ; Nature has not lost this , and God will supply that ; and as easily vnite as distinguish each dust . To yeild to this truth , is the Creed of the Creed . If therefore any man's faith in the assent to this mysterie , should bee as weake as his reason , hee may helpe both his reason and his faith , by his sense : by which they shall either be conuinced , or perswaded . If you will bee but as bold as antiquitie , you may propose vnto your selues the solemne Poetry of the Phoenix , a creature rarer then the resurrection , though not as admirable : in whose ashes you may find the fire of life , expecting but to be fanned to the resurrection of a flame ; as if this creature by the mystery of death , would by a fire both perish and reuiue ! But without the courtesie of supposition , you may in earnest behold the Eagle shoot-forth new quils : wherewith may bee written and testified his endeauour of immortality . Thus does God teach nature how to teach vs mysteries ; and without the Magicall studie of the language of birds , to vnderstand without their voice , their secret instruction . But peraduenture you wil think , that to discerne this truth in the nature of the Eagle , will require a sight as sharpe as the Eagle's ; remooue then your eye from the foules of the aire , but to the trees wherein they nest ; and with a negligent view you may obserue , how after the nakednesse and death of winter , they bud afresh into life and beautie . Yet why should we in the sloth of this easie contemplation studie so broad an object ? Let our eye with more gratefull industrie confine its prospect to the small seed of corne ; and at least take the paines to see the paines of the husbandman . And shall wee not admire at the delightfull arithmetique of nature , to behold a seed , whose hope seemes as small as it selfe , by being cast away , to bee found ; by destruction to receiue increase ; and from the same furrow to haue both a buriall and a birth ! Thus then we see that the body is able to shew that it selfe may rise : but now the soule will proue that it must ; and with such friendly eloquence helpe its first companion , that by the vnion of loue , it will preuent the resurrection . For , should the soule for euer want the body , should it not want both perfection & wonder ? Is not the soule most perfect , when it is most noble ? and is it not most noble , when it is most bountifull ? and is it not most bountifull , when it giues life to the dead ? Is it not likewise most full of wonder , when it is thus perfect in that which is imperfect ? when it mixes with corruption , and yet is incorrupt ? when it is most burthened , and yet most variously actiue ? Thus , by this necessary inclination of the soule , the resurrection is as naturall in respect of the vnion , as it is aboue nature in respect of the manner . But now see the curious zeale of the soule ; It will not only haue a body againe , but in a precise societie it will haue only its owne againe . For the preseruing therefore of such numericall identitie , there shall bee wonderfully restored the substantiall vnion , which is but formally distinguished from the parts vnited . There shall be restored the personalitie , and lastly the natiue temperament , which does containe the indiuiduating dispositions , whereby such a matter has a pecullar appetite to such a forme . Which matter by vertue of such inclination remaynes formally the same , though it may be varied by extention ; as when the infant shall be raysed into a man , the person shall bee enlarged , but not multiplyed . But the vnruly wit of Philosophie will here demand , how they shall rise with their owne bodies , who when they liued , had not bodies of their owne ; being not only fed with the flesh of men , but descending also from parents nourished with the like horrible diet ? For , by this wild reckoning , there will bee such a Genealogie of debt , that the bodie of the Nephew must peraduenture be paid to the great Grand-father . To which , some Christians doe reply with as much impertinent deuotion , as vnwarrantable subtiltie , without necessity attributing to Gods Omnipotencie a totall supply of new bodies , which , for the preseruing the numericall identitie , shall bee endowed with the former temperature . But surely we ought to judge it a safer modestie , not to satisfie reason , then to offend Religion . And , since we must rise in our old bodies without all sophistrie , wee may more temperately beleeue , that the diuine wisdome has decreed and prouided , that there shall neuer be any humane bodie , which shall totally consist of other humane bodies ; It being harsh to say , that the same body is raised , when there are only the same reproduced dispositions ; and as absurd to affirme , that such dispositions , being the speciall accidents of a former matter , should be transferd vpon another . You see then the sacred eagernesse of the soule ; It will neither loose nor change a dust ; nor will it only possesse , but also adorne the body . Mankind shall feele and expresse a youthfull spring : the walking-staffe and the wrinkle shall bee no more the helpe and distinction of age : and death it selfe shall suffer climactericall destruction . O , how the wonder will almost out-act faith , when the infant and the dwarfe shall be made a proper man ! When the limbes exhaled with famine , shall bee replenished with as much miracle as flesh ! When the child that left its soule , before it left the wombe , shall in an instant without growth , be as bigge as the mother ! when sleepe shall bee commanded from the eye-lid , no more by care , but by immortalitie ! which shall chase death out of nature , and with importunate triumph cry-out vnto the graue , O earth , earth , earth , heare the voice of the Lord ! Thy dead men shall liue : with their primitiue bodies shall they arise : awake and sing you that dwell in dust : for your dew is as the dew of herbs ; by which blessing you shall bee made as glorious , as fruitfull . And since that fruitfulnesse is the gratitude of nature , let it remember vs as much to acknowledge as enjoy the mercie of that power by which wee rise ; And wee may most justly and easily remember by whom wee rise , by remembring him , by whom we fell . Yet , if wee behold the originall of their humanitie , wee shall find , that they were both without sinne , and that the first Adam had his best paradise within himselfe . But when hee was fallen by the weaknesse of the woman , that was made for his helpe ; neuer did woman prooue a strong helpe vnto man , before the Virgin-mother of Christ God and man ; And then , though the first Adam had eaten vp the apple , the second Adam swallowed vp death . He had before made the poore man take vp the bed of his sicknesse and walke : but hee himselfe was the first , that euer tooke vp the death-bed and walked . Yet some , before our Sauiour , borrowed a phantasticall resurrection , as Saul's equiuocall Samuel ; and some rose in earnest , but to die againe in earnest ; as supererogating Lazarus , that paid to nature one death more then he owed . But our Lord is risen with as much perfection as power , and with as much power as loue and glory . The Poeticall Chymiques tell vs of an Alchymisticall man at the earth's center : who by a sphericall diffusion of his vertue , does like a subterraneous Sunne improoue metals to a metamorphosis yet new . Which , as it is bold in the fable , so by a deuout mythologie may bee made modest in the morall . And this secret workeman shall be our Sauiour , whose vertue was so dispersed into the bowels of graues , that at his resurrection he improued carcasses into Saints : who were the witnesses and attendants of his power . Indeed to aduance the head without the members were so vnnaturall , that it were more like an execution then a preferment : and it were stranger to see a Leader without his souldiers , then without his armes ; besides , were it fit , that when the master rises , the seruants should lie still ? Thus then they were raised ; and as much to holinesse , as to life . It was not only a resurrection ; but also a consecration . Christ was the first of them that rose , nay , he was the first-fruits of them . Hee had the precedence both in order and vertue . The first-fruits were the first handfull as acceptable as ripe ; by a bountifull mediation obtayning holinesse and entertaynment for the rest . And this first offering did commend it selfe vnto the Lord rather by the speed then the quantitie . The Iew offered this at his owne home ; and it was as domestique as his thoughts : being a present of eloquent simplicitie , which at the same time did honour and ouercome the Almightie ! O , how our Sauiour made this figure solid , when at once he conquered for vs death and heauen ! Hee was but the first handfull of corne , and yet as powerfull as small : making all the rest of a like holinesse , though not of an equall . But there were greater first-fruites , which the Iew went to pay at Ierusalem : and as the first were an offering of humilitie , so these of pompe : those did more set-forth the thankfulnesse of the labourer , and these the munificence of the Lord. If you will take the word of the Rabbines ( whom in the story of Custome wee haue no more need to suspect , then they had to faigne ) when the husbandman carried-vp these fruits to the holy Citie , hee had a Bull went before him ; whose hornes were gilded , and an Oliue garland vpon his head . This was the picture of his masters affection and estate ; as if by the impetuous beast hee would expresse the courage of his joy : by the gilded hornes the riches of his plentie : and by the Oliue-garland the crowne of his peace . Behold the displayed Heraldry of his happinesse ! And that it might bee increased by applause , a pipe played before them , to charge all to take notice of it , vntill they came to the mountaine of the Lord. Shall not these first-fruits be likewise payed at our great Resurrection ? shall they not bee brought to the heauenly Ierusalem ? shall they not haue Angels goe before them ? shall there not bee crownes likewise prouided ? and shall they not be vshered with the voice of a trumpet ? It was the sound which the Iewes vsed at their brauer Funerals ; and may it not then fitly bee vsed , when they shall awake againe from their tombes ? Till Christ was risen , those that were buried were dead : but if wee once but name him the first-fruits of them that rise , let vs no more say they were dead , but that they slept . Yet all before the Resurrection shall not sleepe : but some shal insteed of rising be only new-dressed , by being clothed with incorruption ; and so haue rather a change of rayment , then of life . They shall not put-off their bodies , but their mortalitie ; and bee made like Christ both in the truth of the Resurrection , and in the glory . The Eutychian shall then confesse , that the two natures in Christ are not mixt , though joyned ; and that his humanitie though exalted is not changed . The Vbiquitary shall then see , that Christ's body may be seene : and it shall certainly prooue , that it is not euery-where , by being not in the graue , whence it is risen . The Pythagorean shall then recouer the possession and acquaintance of his vagabond soule ; and the Saducy shall then arise in that body , in which he denied the resurrection of the body ; and with his bodily eyes see the errour of his soule . Since then our Redeemer is as eternall in his flesh , as in his God-head : since the souldiers feare acknowledged his resurrection , which their malice denied : since we must rise both by his authority and example : let our rising not only follow his , but also imitate it . As then the day of death and the peace of a Sabbath went before the Resurrection of our Lord : so let the crucifying of our vices , and the quiet contemplation of eternall joyes goe before the glory of the Resurrection . So shall it be vnto vs , as it was vnto our Sauiour , a true Passeouer , who passed thereby from this world vnto the Father . So shall our hope bee as certaine as our rising : so shall our soules rise as well as our bodies , in that day of wonder ; When the last earthquake shall shake-vp death : when the oecumenicall voice of one trumpet shall bee lowd enough to whisper-vp drowsie mankind : when loose dust shal with the warmth and moysture of bloud bee kneaded into man : when the tribute of dispersed and deuoured limbes shall bee paid-in from all countries and creatures : when there shall be a Resurrection of disease , of sleepe , of death , of the winding-sheet , of the graue , of rottennesse ; all which shall be purified into health , into watchfulnesse , into life , into a robe of glory , into a throne of glory , into immortalitie : when there shall bee a Resurrection of earth and heauen , which shall be both renewed : when there shall bee a Resurrection of God himselfe ; whose glory , which seemed buried in this world , shall illustriously arise in the face of heauen & earth : when there shall bee a new Resurrection of our Lord Iesus ; who shall no more arise from the graue , but from heauen : when the Iew and hell shall tremble , & those wounds of glory appeare , which are the bloudie seales of our saluation ! So raise vs then , O thou Lord of life , vnto holinesse of life , that when these things shall come to passe , wee may not only rise in judgement , but also stand in it ; and in these bodies both behold and follow thee into thy Heauen that glorious body prepared for the glorified bodies of thy Saints ; where thy crucified body sits at the right hand of thy Father : where thy glorious company of Apostles praise thee : where thy goodly fellowship of Prophets prayse thee : where thy noble armie of martyrs praise thee ! And with their bodies , O let our bodies find a labour to be learned in Heauen , and let our soules euen there feele a new affliction , that whiles we cannot grieue enough that we cannot prayse thee enough , our increasing gratitude for our bodies resurrection , may be our soule 's eternall resurrection . The end . A Sermon preached at Christ-church in Oxford on Ascension-day , 16●● . 1. PETER , 3.22 . Who is gone into Heauen , and is on the right hand of God , Angels , and authorities , and powers , being made subiect vnto him . FOr man to goe into Heauen , is almost impossible : for God to goe into Heauen is impossible . To vnderstand then the wonder of Christ's ascension , we might wish that our soules could but ascend like his bodie : which , whiles it was on the earth , receiued motion from his soule ; but when it left the earth , receiued motion from his Diuinitie ; without which , that motion can now bee no more vnderstood , then it could then be performed . The greatest wonder of mans bodie has beene the structure : but the greatest wonder of this bodie is now the motion . The force of mans hand can make earth ascend towards Heauen : but only the power of God can make earth ascend vnto Heauen . Man can raise earth aboue its Spheare : but only God can fixe it aboue its Spheare . This day you may see both these wonders : whiles the bodie is made as wonderfull as the soule : whiles the bodie is made the wonder of the soule ; and goes to Heauen with as much ease , and with more weight . And indeed Philosophie may seeme to haue come short at least of perfection , if not of truth , whiles it has discouered the effects of its owne ignorance , insteed of the causes of ascension and descension . Which now seeme not to bee the workes of weight and lightnesse , but of sinne and innocence : seeing that a bodie free from sinne has learned to ascend ; and spirits loaden with sinne haue sunke themselues from Heauen , to the punishment and center of sinne . And yet innocence is rather a preparatiue , then a cause of this wonder : a bodie cannot ascend without it ; a bodie cannot ascend by it . It has more power vpon the soule , then vpon the bodie : yet it has not this power vpon the soule . And as the soule cannot ascend by the power of innocence : so neither can the bodie ascend by the power of the soule . The soule can affoord vnto the bodie the motion of progression , but not of ascension : progression being made by the power of the soule , but by the parts of the bodie ; and it is a kind of friendly attraction , when one foot inuites the other to a succession of motion , by a succession of precedencie . But the ascension of the bodie cannot bee performed , but by somewhat that is aboue the bodie ; aboue it , not so much in place , as in power . The bodie can bestow vpon it selfe an equiuocall ascension , when a part of the foote shall be raised into the stature of the bodie : but this is rather an ascension in the bodie , then of the bodie ; Nay , we cannot at all call it an ascension , but by leaue ; when the bodie has by chance an erect situation ; all other posture making it descend as much to the name , as to the simplicitie of extension . The foules of the aire also haue their ascension ; but it is as well by the aire , as in it ; and their cunning wing , which diuides the aire into away , compacts it into a helpe . Thus do they ascend with an easie wonder : it being performed by the power of nature , and apprehended by the power of the vnderstanding . But for mans bodie to ascend , without the actiuitie of a wing , aboue the actiuitie of a wing , is so strange , that it was strange euen in Christ's bodie ; nay , it might haue beene strange to his owne bodie : which had it not beene instructed by his diuinitie , might haue maruail'd at its owne motion ; And it did no lesse amaze Heauen then possesse it ; making a great part of the Angels thus behold earth , without descending to it . And this bodie ascended rather to Heauen , then to God. The Diuinitie was with it , yet did not ascend with it : since it does not change place , but fill all place . His soule did ascend with it ; yet did rather effectually change place , then properly : whiles it did only not change that bodie , which did change place . The whole person did ascend : not that the Diuinitie left any place , where the humanitie had beene ; but that it was in euery place , where the humanitie was to be . And this ascension of Christ's bodie was not only farre from the nature , but also against the nature of his bodie : which acknowledg'd the burden and tyrannie of our Elements , till by resurrection it was refined into the libertie of a glorified nature , and taught to obey its owne preferment : which , the Diuinitie so bestowed both vpon bodie & soule ; that they were almost not more neere vnto it , then like vnto it . And that they might be more like vnto it , the Diuinitie became voluntarily as humble , as the humanitie was naturally ; and voluntarily made the humanitie as high as the Diuinitie was naturally . Which great worke of the ascension did not only need a Diuinitie to performe it , but also to perswade men , that it could bee performed ; the beliefe of the ascension being the next wonder to the ascension . As then God did effect it , so he did teach it : he humbled himselfe to man ; hee humbled himselfe in man : making the degrees of his instruction descend by the degrees of mans apprehension . And first he did discouer the possibilitie of ascension to the Vnderstanding : by which wee doe as truly as Moses , though not as cleerely , see Enoch's ascension ; which was not , for ought we know , seene by any eye , but the eye of the vnderstanding : the ascension of his bodie being no more discerned then the ascension of his soule . God tooke him bodie and soule : his bodie being by a holy obedience to his soule made so like his soule ; that it did ascend as easily ; nay , as soone as his soule . Holinesse , which to other men is a resurrection of the soule , was to him a resurrection also of the bodie : which was refined without the deliberate corruption of a graue ; It was refined sooner then it could be corrupted ; It knew no graue but sinne : from which it did ascend , as it did ascend from its owne mortalitie : but his soule did first by righteousnesse ascend in his bodie before it did ascend with his bodie . God tooke him to himselfe ; leauing his storie to posteritie and faith : as if he would teach the world by this inferiour proportion , that ascension should be an object of faith . The next apprehensiue facultie in man , to which God descended to teach it the possibilitie of ascension , was the Phantasie . Thus Iacob saw the angels goe vp to Heauen : though this was an ascension but by the helpe of a ladder ; and that helpe , like that ascension , but in a dreame ; and the bodies which ascended were but like a dreame , hauing no more substance , then a dreame . But Saint Paul did by the phantasie not see the ascension of another ; but enjoy one himselfe ; and to that degree of truth , that hee doubted whether his bodie did not as much possesse Heauen , as the Vision possessed his bodie . At last the diuine instruction taught the ascension to the Sense : it taught the ascension of the bodie to the bodie . Thus did Elisha see Eliah ascend : he saw him ascend like the fire in which he did ascend ; in which he did ascend , till he ascended aboue it . Hee saw the state of his ascension in a Chariot ; he saw the speed of his ascension in his horses ; he saw and he heard the whirle-wind in which Eliah suffered a triumph and rapture of his bodie ; as other Prophets had suffered a rapture only of their soules . Nay , Elisha's touch too did apprehend the ascension ; whiles it tooke vp the mantle that did ascend ; for the mantle too had an ascension , though not to Heauen , yet toward Heauen , and to the working of miracles . But all Elisha was but a witnesse of this ascension ; whiles God tooke-vp Eliah , and left the Prophet with Elisha : whom he clothed not so much with the mantle , as with Eliah ! But if you would heare of one , that had gone toward Heauen and come downe againe , as if he would be a witnesse of his owne ascension , you may remēber Abacuc ; with whose story wee may bee satisfied , as much as Daniel was with his prouision ; Whom yet if carefully we will obserue , we shall perceiue him cast into the Lions denne so late in the euening , and deliuered thence so early in the morning , that there will bee no more need , then there was time for the ascension of Abacuc , and the miracle of the dinner ; Nay , had it come , it would haue beene as great a miracle , to haue kept the Lions from the food , as to haue kept them from Daniel ; And had Abacuc liued till Daniel's imprisonment , he would indeed haue had need to bee carried , though his journie had beene farre shorter , then from Iury to Babylon . Thus did death make this Prophet preuent this ascension of his bodie , by an ascension of his soule . But Simon Magus did ascend in earnest : nay , and hee prooued it too , by descending in earnest . Only it was an vntoward ascension : he did ascend by the power of the Deuill ; but hee descended by the power of God ; he descended to that power , by which he ascended . Now as this Sorcerer was made to descend by the prayers of Saint Peter : so Saint Thomas of Aquine ( as some haue told vs ) ascended by his owne prayers ; hee ascended without presumption a foot or two . Which petty ascension may serue for a mannerly miracle ; if the Saint-maker's eyes were not as dimme as his deuotion ; and by an apocope of that Saint's bodie , mistooke not his knees for his feete , vpon which peraduenture hee stood praying ; and the mistake was as easie as the miracle . But wee haue heard of some Dead bodies that haue ascended ; thus some haue buried Moses in Heauen , striuing to make his tombe as famous as his holinesse ; and belike lest the Deuill should haue made his body an Idoll , they sent it to his soule to make-vp a Saint . And some haue sent the bodie of the blessed Virgin thither , with much reuerence and opinion , though as farre from vse as from certaintie . And some haue giuen two or three little ascensions to her Temple : which is pleased as yet to be honoured at Loretto ; which is pleased as yet to honour Loretto , & make that place ascend aboue other places , by not ascending from that place . Nay , the Turkes too boast of an ascension , not of a temple , but of their Mahomet ; though had this beene , it had beene an ascension without a resurrection ; an ascension not so much of his carcasse , as of his coffin : which being of iron has beene reported to ascend to the roofe of his temple , or rather to the secret vertue of many Load-stones fixt with as much secrecie in the roofe of his temple . Yet euen this ascension also will proue to be the worke rather of Poets , then of Load-stones . Which can indeed make iron ascend , nay , make other Load-stones ascend from the cōmon center ; though they themselues , if not violently sustained , doe naturally descend and acknowledge the common center . Yet since without respect one to another , each does attract with an absolute intention ; and since the application in such attraction is most aptly made from some point in the stone to some point in the iron : the defect of such forme in the iron , and the number of the stones , which was inuented to helpe the inuention , does with the honestie of Philosophie quite betray it ; since the iron by a confused command of its dutie , could not apply it selfe to any one , and therefore not to any . And thus you see that Mahomets presumptuous sinnes did ascend higher , then his bodie , or then the inuention of his idolaters . But if we would see a low ascension , and yet a wondrous one , we may behold our Sauiour's walking vpon the water : which was an ascension in respect of nature , though not of our Sauiours person : it was an ascension of his power , though not of his person : nay , it was an ascension of his person , because it should naturally haue beene a descension of his person . And least wee might thinke that this ascension could only bee effected in Christ's person , as it could be effected only by his power , he did effect it in Peters person ; And though he needed Christ's hand , as much as his inuitation , yet was it his vnbeliefe that was heauier , then his bodie . But Christ's bodie was at last to ascend aboue all the elements , except so much of them as composed his bodie : which ascended to immortalitie fortie dayes sooner , then it ascended to Heauen ; and now as much required to be placed aboue the place of our bodies , as it was aboue the condition of them . When therefore he was to ascend , he led his Disciples out of Ierusalem ; it was the first degree of his ascension to separate himselfe from the trouble of the Citie ; to separate himselfe from the impiety of that Citie : whose malice , whiles it was increased in procuring his death , was admirably deluded in procuring his ascension . Hee led : his Disciples vnto Mount Oliuet ; a place from whence his prayers had often ascended , as now his person . It was not farre from Bethanie , a Village not great ( it seemes ) either in people or sinnes ; and so peraduenture as neere to the benefit of the ascension , as to the ascension . And being now to goe vp to to the Kingdome of God , he discourseth to his Disciples of the Kingdome of God ; as if their eare should prepare their eye ; whiles he himselfe will make himselfe the illustration and proofe of his owne doctrine . Yet to shew the truth of his loue , as much as the truth of his words , first be lifts-vp his hands , at which they lift-vp their eyes and hearts ; and then hee lift-vp his voice and blesses them . See , with what kind preuention hee supplyes his future absence by his present blessing ; hee makes his blessing the Deputie of his person : which whiles they behold with eyes as earnestly fixt by loue , as they could be by death , behold hee ascends , and they lose the sight of him , sooner by a cloud , then by distance . Which shortnesse of the the pleasure of their sight was happily supplied before , by the intention of their sight . His bodie was but a cloud to his Diuinitie ; and now his body ascends in a cloud : which did as eminently shew his power , as it concealed his person . A cloud full of God is the Chariot of his triumph ; and the curtaines of his Chariot are the wings of Cherubins ! Lift vp your heads , O yee gates , and bee yee lift vp , yee euerlasting doores , and the King of glory shall come in . But whiles the Apostles stedfastly gaze after him , as if they would turne their eyes into Perspectiues , or attend him as farre with their sight as with their desire ; behold their passion is not satisfied , but changed ; and heard by them , to saue them the labour of gazing , they behold insteed of one Christ two Angels ; and their white apparell insteed of a cloud ; though their number was not so much for a supply of Christ , who was gone into Heauen , as for a more ful securitie of his returne from Heauen . The expectation whereof , if any shall thinke tedious , they may ascend after him , & peraduenture before his returne ; not by seeking the impression of his footsteps on Mount Oliuet , but by finding the ready way in his precepts : by which wee may ascend to the vnderstanding of his ascension : by which wee may ascend to the height of his ascension . Which was aboue all the Heauens , that eyther Philosophers or the Starres had beene acquainted with ; nay , into that Heauen , of which Copernicus might without errour haue said , that it stands still ; the Heauen in which the Saints rest like the Heauen ; the Heauen in which Christ rest's like the Saints . And yet you shall not only see his ascension into this Heauen , but you shall see also his ascension in this Heauen ; that was the ascension of his person , but this of his glory . Enoch and Eliah ascended to this Heauen : but you shall see Christ Iesus in this Heauen ascend to the right hand of God! Behold this day the humanitie made the favourite of the Diuinitie ! Behold Christ on the right hand of God! O what a spectacle would this haue beene for Herod and Pilate ! they would haue cryed out that their worst Hell had beene from Heauen ; and to haue scaped the horrour of this sight , they would haue chosen vtter darknesse ! But behold Christ on the right hand of God! In whose right hand are pleasures for euermore ! And yet can wee behold those pleasures , which no eye hath seene ? Nay , can we behold the hand in which those pleasures are ? Nay , can the hand be found , that wee might behold it ? Shall vvee dresse the Almightie with shape ? and by an idolatrous gratitude bestow the figure vpon God , which hee has bestowed vpon vs ? Shall we giue hands to him , that were not able to giue them to our selues ? No , wee giue not hands vnto him : but he giues them to himselfe ; yet hee giues them not for himselfe , but for vs ; not to assist himselfe , but instruct vs. He makes vs vnderstand his greatest fauours , by his lesse fauours ; and so by this happinesse in their vse , makes his lesse fauours greater . He teaches vs the parts of Christs triumph by the parts of our bodie : and makes it as easie in some measure to distinguish betweene the glory of Christ and of the Angels , as betweene our right hand and our left ; as betweene Gods right hand and ours ; nay , to judge of Gods right hand by ours . In the right hand of man is his strength : and the Almighty calls his owne strength his right hand . The right hand of man , nay , euery right side limbe of man is by situation and power of that prioritie by nature , that as if God had shewed the sacred vnion and distinction of sexes in the same body , our left limbes are but female limbes ; and so our left hand may be a helpe vnto our right : but our right is a defence vnto our left . And this courteous purpose of nature , as it is alwayes promoted by exercise : so was it more singularly by wit and courage in those Amazonian warriers ; who conueighed their right pappe into their arme , bringing-vp that , as the heire of their strength , and prouiding victory for its inheritance . And yet these were not monsters , but wonders ; whiles they had not two right armes , but a double one . But nature it selfe without this supportment of vse and art , has built the right arme vpon the foundation of a greater bone , then the left : that if these bones were brought to the justice of the balance , wee should with no lesse admiration then truth confesse the right to exceed the left in weight and mystrie . And as Nature has thus honoured our right hand , so likewise has Custome . It is the hand wherewith wee command , as if it claimed to her the scepter of reason , and would expresse as well the majestie as the purpose of the will. It is the hand wherewith wee direct , with courtesie in part performing our owne command , whiles with skill we teach it . It is the hand wherewith we promise , in which forme of couenant the hands of men we so firmely vnited , to professe the intended vnion of their word and deed . It is the hand wherewith we blesse , wishing the strength of our hand to be the Embleme of our blessing . It is the hand wherewith we defend , and which by the artificiall mercy of protection , we can bestow vpon another , and yet nere part from it . It is the hand wherewith we honour , as if he whom wee place at our right hand ▪ were as deare vnto vs as our right hand ▪ Thus our right hand implies all that we can giue : but does Gods right hand imply all that hee can giue ? Heere let vs with reuerent comparison and delight behold God and Christ , Christ with God , at the right hand of God ; the neerenesse presenting them both to the same view ; the neerenesse expounding them both by the same view . It is supreame glorie with God to haue equall glory of Diuinitie with God ; And Christ had this , the supreame part of Christ , his Diuinitie : which since it did from eternitie enjoy such equalitie , this is rather to bee the right hand of God , then to be at the right hand of God : to be at the right hand of God , being a triumph which Christ could not receiue before his hypostaticall vnion ; a triumph , which hee did not receiue till after his ascension . Leauing then only vnto wonder , such wonders of his right hand , we may only behold the pleasures ( though they are wonders too ) the pleasures in that hand ; and not without pleasure consider the difference betwixt his hand and ours : since ours venters to be but the Gypsie-prophet of our owne successe ; but his right hand of truth and bountie , does by a Catholike and vnfeigned Palmistrie , shew the blessings prouided for other men ! And O how admirable are the blessings of the man Christ Iesus ! Blessings that more encompasse him then the cloud hee ascended in ! Blessings as ineffable , as his generation ! Blessings as immense , as his loue ! Blessings as inseparable , as his Diuinitie ! Blessings as exquisite , as his torments ! O how are those hands , those feet , that side , which vnderstood the point of the naile , & of the speare , and of the Iew , made now as impenetrable , as the hearts that prepared them ; made now as glorious as the patience that admitted them ! The face , which receiued spittle as vile almost as the mouth that sent it , how does it now shine like the Sun in his strength , that now for the brightnesse of it , the souldiers could not see how to spit vpon it ! The head , which did no more desire a crowne , then a crowne of thornes ought to bee desired , how is it now crowned with the merit of that bloud , which the thornes did shed ! with the mercy of that bloud , which was readie to forgiue those that shedde it ! The soule , which was so intentiue to its owne sorrowes , that it almost forgot to animate the bodie , for which also it in part did sorrow ; how is it now delighted as much with the societie of the soules , whom it has deliuered , as with its owne righteousnesse , by which it deliuer'd them ! O happy Saints , who in peace behold our Sauiour in his triumph of peace ! A triumph attended by the peacefull Melchizedeck : who now insteed of blessing Abram , does with Abram blesse the God of Abram ; and insteed of presenting Bread and Wine , the blessings of peace , presents himselfe a King and Priest of peace ! A triumph attended by the peacefull Solomon : from which seed of Dauid God would not take away his blessings for euer ; nay , in his mercy hee has for euer giuen him more blessings , then hee had women and children ; and has now requited his Temple with a Temple ; which more exceeds Solomons in wonder , then his exceeded Gods in the leisure of the building ; his being the worke & study of seuen yeeres , but Gods being the work but of a day ; nay , but of the first instant of Gods first day ; a day when yet there was no Sunne wherewith to measure a day ; a day when yet there was no man , for whom to measure a day ! A triumph attended by the peacefull Ezechias : who now is in a Temple safer from Sennacherib , then Sennacherib was in his owne temple from his owne children ; who now is at more rest , then the Sun was in his Diall ; in which though it went not forward , yet it stood not still ; and now his repreeue from death for fifteene yeeres is liberally improued into eternity ! A triumph attended by the peacefull Iosiah : who insteed of celebrating his solemne Passeouer , does now feast with the true Lambe himselfe ; and though that peacefull Iosiah did not end in peace , yet by that end he now enjoyes a peace ; a peace as harmelesse as that Lambe , with which he enjoyes it ! A triumph now attended also by our peacefull Iames : who so loued peace , that hee lost his owne , whiles he studied ours ; who so loued peace , that excepting the combates of each Christian with himselfe , hee would not haue had the Church to bee Militant heere on Earth ; making it almost Triumphant heere on Earth ; who loued peace , as much as the Priest ought to doe ; nay , who loued peace as much as he loued his Priest ! And now hee is ascended thither , where only is to bee found a peace equall to his loue of peace ; and now without going to Spaine , wee can find a Saint Iames , Saint Iames of Britaine , Defender of the Faith and the Cleargie ! O happy Saints , who doe in peace attend our Sauiour in his triumph of peace ! And O the happinesse of holy Stephen ! whose eie was as full of wonder , as his soule of grace ; and did so stedfastly looke vp into Heauen , as if his eye had imitated the constancie of his soule . And hee beheld with that zeale of looke , the sonne of man in his triumph of zeale : which was so raised against Stephens persecutors , that he stood-vp at the right hand of God ; as if for his seruants sake , had it beene possible , hee would haue ventured againe among the Iewes ; his loue making him readie to forsake his glory , rather then his Saint ! Whom yet he deliuered from their crueltie , whiles hee seemed not to deliuer him . Hee deliuered him from their crueltie by their crueltie ; and by the speed of death , rescued him into Heauen ; whiles he was as constant in his prayer , as in his death . And it seemes his prayer was heard for Saint Paul : whos 's first zeale did not more delight in Saint Stephens persecution , then his second zeale delighted in Saint Stephens zeale ; and now with joy both doe attend vpon our Sauiour in his triumph of zeale ! And O the happinesse of diuine Iohn ! who heere on earth had the honour to see our Sauiour in Heauen in his triumph of honour ! And he saw the Elders fall downe before the Lambe , imitating the humilitie of the Lambe ; and by the imitation presenting vnto him the remembrance of his owne humilitie ; and they triumphed more in their dutie , then in their age ; and by fruitfull gratitude , gaue honour to themselues , whiles they gaue it to the honorable sonne of God! And now Saint Iohn is become a part of that wonder , which hee wondred at : whiles by his owne ascension hee increases the number and triumph of those Elders ; hauing put off his own bodie , that he might bee neerer to our Sauiours bodie . O happie Saints , who are neere the right hand of God , whiles they are neere him who is at the right hand of God! whose dwelling seate is at the right hand of God ; a seate which the malice of the Iew cannot reach vnto ; nay , which the prayer of the Iew cannot reach vnto ! Whose judgement-seate is at the right hand of God ; nay , the judgement-seates of his Saints are at the right hand of God : for they also with him shall judge the twelue Tribes of Israel . Yet marke the prerogatiue of our Sauiour : they shall with him judge the world , but only he shall saue it ! And againe , marke the prerogatiue of our Sauiour : by which hee is as wonderfully distinguished from them , as hee is by his loue vnited to them . As then you haue beheld the ascension of his glory , so in this ascension now behold a jealous ascension , an incommunicable ascension of his power ; Angels and authorities and powers being made subject vnto him ! The glory of a Prince is in the multitude of his people : the greatnesse of a Prince in the power of his people ; but the greatest power of God is in himselfe ; yet hee communicates a great power vnto his angels . To know the number of whose angels , is as much beyond our abilitie , as beyond our vse ; and it is enough glory vnto God , that wee know their number to bee so great , that we cannot know it . To know the power of the angels is as easie as to know our owne weaknesse : of which , our bodies are able to instruct our soules . But to define the Orders of the angels , is not an act of man's knowledge , though it has beene of phansie ; but like some to build the angels nine-storie-high , were such a piece of architecture , that Virtuoius himselfe would haue thought it to haue no more art in it , then safetie : and hee would haue beene as much confounded with wonder , as the building would bee with its owne height ! Besides it would exceed the tower and vanitie of Babylon : the foundation of this angelicall Tower being higher then the top of that . Yet that of Babylon would in one respect exceed this ; since that had a stronger foundation , though not a wiser . But peraduenture these Dionysian builders layd their foundation vpon a Dreame , and tooke their imitation from Iacobs Ladder : vpon which because Iacob did behold angels , they haue by finer workmanship rea●ed a Ladder of angels ; And that the inuention might seeme new by the seene , as his ascent reacht vnto Heauen , so these are made to reach vnto God. Whose wisedome has indeed distinguished his angels , but rather by their imployment then their nature : as he has distinguished the soules of men , not by their offence , but their endowments . Thus some of his Angels are Seraphins : whose loue is as hote as fire ; whose loue is as pure as fire . Some are Cherubins : the intuitiue expedition and extent of whose knowledge may be named and figured by a wing . Some are thrones : who are safe from the feare of Gods judgements , whiles they are made the seats of his judgements , the ministers from whom his judgements are sent forth . You may descend to dominions , principalities and authorities : but this middle Region of the angels is so full of clouds , that we can only see the clouds , through which wee cannot see . You may descend yet lower , to Powers , arch-angels and angels : and yet thus neere we shall be troubled with mists , that we can scarce see our hand , wherewith to point-out the differences . Besides , the Almightie can as easily appoint the change of their offices , as their offices ; and by the weight of his message promote an angell into an archangell ; or hee can send the same angell to Balaam and to his Asse ; or hee cannot only change their offices , but also mixe them ; making the same angell that killed the first-borne of the Aegyptian , preserue the Israelite to confesse the distinction . And because this distinction is rather the cause of thankefulnesse , then the effect of curiositie , let vs more consider their strength , then their Heraldrie ; yet rejoyce more in their obedience then in their strength ; they being all made subject to our Sauiour ; all , whether they are angels of authoritie to declare his pleasure , or angels of power to execute his pleasure . And it is his pleasure that as they are subject to him , so they shall bee subject for vs. It was for vs that he sent two angels to be a witnesse and an effect of his ascension . It was an angell deliuered Peter from the prison , and kept him safer then the jailou● could . It was an angell deliuered Paul from the wrath of the tempest , which was not so obedient to the angell , as the angell was to Paul. And when at the last Day the trumpet shall found , the angels shall make as much speed as the voice of the trumpet , and bee as officiously obedient as the bones of the dead : which they shall raise and attend , at that last ascension . And then shall they waite for euer after , rather vpon the person then the message of their Prince Christ Iesus ; of our Prince Christ Iesus . Who is ascended to rayse vs to an ascension of Faith ; by which , it being of things not seene , wee doe not only honour the person in whom wee trust , but modestly oblige him ; And thus the skilfull mercie of our Sauiour vouchsafes to make himselfe beholding to vs , by his owne work , for his owne worke , for our faith in his absence ; rather then to make vs beholding vnto him for our delight in his presence . Hee ascended therefore to rayse vs likewise to an ascension of Hope : which has obserued his loue to bee so vnited to his power in his assumption of our nature vnto his nature : that by the great act of his ascension , it likewise expects the assumption of our persons vnto his person . Hee ascended likewise to rayse vs to an ascension of Loue : which being like fire ought to ascend : and being purer then the fire ought to ascend aboue the fire ; and since the fire can ascend to Heauen , loue ought to exceed it , and ascend into Heauen . Into which holy place our high Priest is entred , not so much to begge pardon as to giue it ; and by his entring into this holy place , that he might make the certaintie of our peace equall to the mysterie of it , he has prooued our Priest to be equall to our God. Hee had before made man but little lesse then the angels : but now the man Christ Iesus is aboue all the angels : to whom Enoch's ascension was newes , but this amazement ! And as it was their singular wonder , so let it be our singular joy . And indeed we may well rejoyce , when by ascension we shall bee purged from the melancholy of our humanitie : when our faith shall be happily lost into sight : when wee shall bee past hope , not by despaire , but by possession : when we shall be more transported by loue , then by angels : when we shall bee no longer their charge , but their company : when God shall so delight in vs , that if wee could sinne , we should be proud , that hee so delighted in vs : when we shall so delight in God , that if there could bee sorrow in that delight , we should bee sorrie , that wee had not alwayes delighted in him ; and the eternitie of this delight , shall be an ascension of this delight . O happy and full Vision , when Iacob shall not dreame that hee sees angels goe vp to Heauen , but shall goe thither himselfe ; and now adore the angell , whom once he wrestled with : and as he then would not part from him , till he had a blessing , so now he neuer shall part from him , because he has this blessing ! O happy and full vision , when Moses shall see the face of God and liue ; nay , when he shall liue , because hee sees the face of God! when Moses his face shall shine so bright , that now it would shine through his veile ; and yet his righteousnesse shall bee more glorious then his countenance ! when now hee shall not need to goe to the top of Mount Nebo , to see the land of promise ; but on the top of this holy hill , enjoy the true land of promise , and the God that promised it ! O happy and full Vision , when Simeon shall with more joy bee taken vp into Heauen , then he tooke-vp the child Iesus into his armes ; and shall find himselfe more increased in joy , then the child his Sauiour increased in stature ; when hee shall see his Sauiour honoured at the right hand of God , who once vouchsafed to honour Simeons armes ! O happy and full Vision , when Peter shall see himselfe as much transfigured as Christ ; when Peter shall see Christ more then transfigured ; and now shall with delight behold our Sauiours face , when before for feare he fell vpon his owne ! O happy and full Vision , when Paul shall so see Christs bodie in Heauen , that he shall know himselfe to bee there in bodie ! when Iohn shall no more need to see the new Ierusalem come downe from Heauen , but shall goe-vp vnto it ! Vnto which , O thou Lambe of God , grant that by the imitatiō of thy innocēce , we may ascend : that we may ascend to that Ierusalem , by thy light , who art the light of that Ierusalem that the sight of thy triumph may bee our triumph : that our petitions may now so ascend , that they may make way for the ascension of our soules and bodies : that with thy Cherubins and Seraphins continually wee may cry , Holy , holy , holy , Lord God of Sabbaoth ; who doest now with victorie rest from thy passion ; And though wee cannot hope , for the glory of thy right hand , vouchsafe vs the protection ! Heare thou that sittest at the right hand of God the Father , and haue mercie ! For thou only art holy , thou only art the Lord , thou only O Christ , with the Holy Ghost , art most high in the glory of God the Father ! Heare O thou that sittest at the right hand of God , and haue mercy ! And let thy mercy make our ascension a witnesse and part of the glory of thy ascension . The end . 
A04429	----	The opinion, judgement, and determination of two reverend, learned, and conformable divines of the Church of England, concerning bowing at the name, or naming of Jesus. The one somtime a member of the Vnivertie of Cambridge, in a letter to his Christian freind: the other sometime a member of the Vniversitie of Oxford, in a treatise to his brethren the ministers of the Church of England. Printed at Hambourgh, 1632 H. B., Bachelor of Divinity. 1634 Approx. 86 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A04429 STC 14555 ESTC S106466 99842182 99842182 6815 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A04429) Transcribed from: (Early English Books Online ; image set 6815) Images scanned from microfilm: (Early English books, 1475-1640 ; 743:14) The opinion, judgement, and determination of two reverend, learned, and conformable divines of the Church of England, concerning bowing at the name, or naming of Jesus. The one somtime a member of the Vnivertie of Cambridge, in a letter to his Christian freind: the other sometime a member of the Vniversitie of Oxford, in a treatise to his brethren the ministers of the Church of England. Printed at Hambourgh, 1632 H. B., Bachelor of Divinity. I. H., Bachelor of Divinity. S. O., fl. 1630-1634. Ofwod, Stephen, attributed name. Burton, Henry, 1578-1648, attributed name. 80 p. successors of G. Thorp?], Reprinted [Amsterdam? : Anno 1634. "The one somtime member of the Vniversitie of Cambridge" is identified as H.B. (caption title, page 3) = Henry Burton?; the "sometime member of the Vniversitie of Oxford" is identified as I.H. (caption title, page 39). Edited by S. O[fwod?].; initials from page 80, suggested name from STC. Suggested place of publication and printer's name from STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE Opinion , Judgement , and Determination of two reverend , learned , and conformable Divines of the Church of England , concerning bowing at the name , or naming of JESVS . The one somtime a member of the Vnivertie of Cambridge , in a letter to his Christian freind : The other sometime a member of the Vniversitie of Oxford , in a Treatise to his Brethren the Ministers of the Church of England . To the most Reverend , GEORGE , Arch-Bishop of Canterbury , &c. and to the right reverend the rest of the Orthodox Bishops of the the Church of England : This twofold Tractate is inscribed and commended . Printed at Hambourgh , 1632. Reprinted Anno 1634. Mr. H. B. Bachelour in Divinitie to his Christian freind H. D. residing at H. concerning bowing and doffing at the name of IESVS . LOving and beloved freind , being pressed by your Christian importunity , to declare my opinion in a poinct , which though it may seeme to be of small importance , and lesse consequence , yet hath proved matter of no small controversie , and fewell to sett on ●ire some tongues , of those that would ●eeme and affect to be some great Clerks ; ●o as they have not spared in the Pulpit ●like proper Squires , but improper Preachers , to breake forth into bitter invectives , and have , as it were with the finger pointed at some , who have crossed the opinion herein ; I thought it my dutie t● satisfie your desire , for your self , and you● Christian freinds ; not to justifie my self● but the Truth of God , whose Childre● and Scholars we professe to be , so as w● ought to speake nothing against but fo● that Truth ; herein having our Maste● Christ for our Precedent , who sai●h : Fo● this cause came I into the World , that ● should beare witnesse to the Truth . The poinct in question is , about bovv●●ing the Knee at the name or naming o● Iesus . They that are for it , and tooth an● nayle do urge it , presse us with Antiquitie , and Authoritie . Antiquitie is venerable● indeed , if grounded on Veritie , Antiquitie is Auncient . Else , as Tertullianus saith , Custome without truth is but an old moath-eaten Errour . But this Custome ( say they ) is grounded upon , & backed by a double Authoritie : the one of the Church , the other of the expresse syllables of the Scripture . The authoritie of the Scripture is to be adored , the authoritie of the Church to be obeyed , when grounded ●n the Scripture . First then , let us see what Antiquitie ●n say for the poinct . Zanchius is spe●ally here alleaged , who saith , Hinc non abito , &c. Hence I doubt not , but that most ancient custome sprang up in Churches , that ●hen Iesus is named , all uncover their heads , ● token of reverence and adoration . Zanchy ●ubts it not , but with all he proves it ●t . Only he addeth , This Custome ( saith 〈◊〉 ) vvas confirmed against the Arrians , ●●d other Heretiques , vvho affirmed this Ie●●s to be a meere man. And this Custome ●as not to be disliked , but aftervvards it ●as turned into Superstition , as also many ●●her pious and holy institntions . So he . Now , it had been well , if this learned ●uthor had distinctly sett downe , both ●hen this Custome was instituted and ●nfirmed , and when turned into super●tion , that so we might be resolved , whe●er the capping or crowching now in 〈◊〉 be not the Relique of that superstitiō mentioned . Perhaps he fetcheth the first ●●stitution from the Counsell of Mentz , under Charles the Great Anno 813. cap. 59. as sett downe by our reverend Doc●●tour Willet , in his Synopsis Papismi , Par●● religione , &c. Let men vvith the like devotion at the name of our Lord and Saviour Iesus Christ , as likevvise at the Gospell , th● Magnifica , Benedictus nunc dimittis , Glo●ria in Excelsis , Gloria Patri , and other part of the Divine Service , so commpose themselv● by bowing the knee uncovering the head , an● the like gesture of the whole body , as the may seeme to have their minde occupied 〈◊〉 those things that are done . So the Counsell whereupon Dr. Willet saith this : I no● out of this Decree 3 things ; First , that the should bovv at the name of Christ , as well a when Iesus is named ; Secondly , that the lik● reverence should be vsed , when as othe● psalmes are sung , and vvhen mention is ma● of the Father , and the Holy Ghost , as in th● Gloria Patri ; Thirdly , that this gestur● should not be done in reverence to name Words , or Syllables so pronounced , but on● to declare our attention . Thus then we see , that this Superstitions Custom , in bowing to the name of Iesus only , ●s contrarie even to their owne Popish Ca●ons and Decrees . The like thing also was decreed Synod . Augustens . cap. 23. So he . This then happily being the institution mentioned by Zanchy , let us enquire out the time , when it began to be ●e turned to superstition . In the 13. Centurie , about Anno 1273. at Lyons in France was a Generall Counsell held , where Pope Gregorie the 10. instituted this Superstitious Custome , now in use in the Popish Synagogues . The Centuriatours sett downe the Counsell words : Convenientes ibidem , &c. Let the people , assembling in the church , with an exhibition of speciall reverence honour that name , which is above every name under Heaven given to men , wherby beleevers must be saved , to weet , the name of Iesus Christ , who shall save his people from their sinnes ; and vvhich is generally written , that in the name of Iesus every knee should bow , every one performing it for himself in particular , and especially while the sacred mysteries of the Masse are in hand , so often as that glorious name is named , let them bow the knee of their hearts , testifying it vvith the bowing downe of their heads . So the Counsell . And these very words of the Counsell are recorded also in the Decretales of Boniface the S. in Sexti lib. 3. De immunitate Ecclesiae Tit. 23. cap. 2. Decret . Now , hereby the way , it will not be impertinent to note some coincident circumstances of the time of this superstitious Institution . Pope Gregorie , the Author of it , was he , who of an Archdeacon was chosen Pope , after 3 yeares vacancie of the Popedome , such was the dissention and ambition of the Cardinals , each aspiring to make himself Pope , 〈◊〉 that being assembled at Viterbium , to elect the Pope , and invocating the comming downe of the Holy Ghost , one of the Cardinalls said : O Lord , let us uucover the roofe of this House , because the Holy Ghost cannot come down amongst us , through ●o many roofes and seelings . And when ●his Archdeacon was chosen Pope , the same Cardinall made this Distick ; Papatus munus tulit Archidiaconus unus : ●t Patrem Patrum fecit discordia fratrum , The Papall Throne befell an Archdeacone , Whom breth'rens jarre made Father of Fathers one . This may note the corruption pride & ambition of that Age , wherein this superstition obtained a Papall Institution . The superstition , if not Idolatrie , is palpable : for we see honour and adoration ●oth of mind and body , is given to the ●ery Name Iesus , whensoever it is named , ●nd that especially during the Mysterie of the Masse ; as if this name had some singular vertue , when mentioned in the Masse , more then out of all the Masse . And who doubteth , but this superstitious Institution was a notable meanes to mask the abominable Idole of their transubstantiate breaden God , not long before decreed by Pope Innocent 3. in the Counsell of Lateran ; the adoring now of the very name of jesus , making the adoration of the corporall presence of Christ ( as they imagine ) the lesse to be stuck at ; For if the very name be to be adored , much more the body it selfe . And by this bowing in the Masse , I take it , our ignorant people , in the beginning of the Reformation , had learned to make leggs at the naming of Iesus in the time of the Gospell , especially when the Gospell was not preached . But this may suffice briefly to have shewed the Gibeonitish , mouldie and hoary Antiquitie of this superstitious Institution , set up by Antichrist , not above 355 yeares ago . Not but that this superstition was in use long before . As , Pope John the 20. gave Indulgence of 20 yeares pardon so often as any bowed at the name of Iesus ; not unpractized in Italie at this day . Now , to the avouched for this adoration ; and 1. of the Church . For this the 15. Canon is alleaged . The words are , When in time of Divine Service the Lord Iesus shall be mentioned , due and lowly reverence shall be done of all persons present , as it hath bene accustomed . Now first , who will understand that this due reverence is to be done , only in time of Divine Service , and not also of the Sermon ? This might seeme to come too close at the heeles of Popish Superstition . Secondly , it is not said ( as in the Papall Canon ) When the name of Iesus is named : but , When the Lord Iesus is mentioned ▪ Now , the Lord Iesus is the person of Iesus ( and not the name of Iesus ) to whom all due reverence is to be done , by what name soever he is in Scripture made knowne unto us . For doe we reverence the person for the name-sake ? or the name for the person-sake ? If the person for the name-sake , that were flat Idolatrie : but if the name for the person-sake , then every name of the Lord Iesus , as Christ , Immanuell , &c. should draw from us reverence to our Lord Christ. Thirdly , the Canon wills due reverence to the Lord Jesus , and who so imprudent , so impious , as to denie it ? But this due reverence is such as is grounded on Gods Word ; Else , it is no due reverence , but will-worship rather . Now , Gods word putts no such difference betweene Iesus and Christ , as that we should more worship the Lord Christ by the name Iesus , than the Lord Iesus by the name Christ ; as we shall see anone . Fourthly , the Canon commands such reverence , as hath beene accustomed . Now , I hope no good Protestant will say , that here we are sent to the superstitious custome of the Synagogue of Antichrist , taken up from that Papall Institution above named . For as for superstitious Ceremonies our † Church hath long ago professedly abolished , & sent them packing to their mother and inventer at Rome . But if any former custome founded upon the Institution at Mentz ( fore-specified ) be there meant in the Canon , then this due lowly Reverence , whatsoever it is , is to be done to Christ , whensoever by any of his names he is mentioned : as the Learned Doctor Willet ( now with God ) hath before observed . In the second place , they presse us with the Authoritie of the Scripture ; what Scripture ? Phil. 2 , 10. And hath given him a name above every name , that at the name of Iesus every knee should bow . But our comfort is , that the Canon expresseth no such thing , as grounding any such reverence upon this Scripture : which is a thing well-worth our noting . Yet because many ground their bowing at the Name of Jesus upon the said place , therein concurring with the Papall Institution , fore-mentioned : Let us a little examine the place . First , our Church in all her Translations of the Bible , hath by her judicious collations , and marginall quotations of other places of Scripture with that ( Phil. 2. 10. ) cleerely interpreted the place to meane , the supreame and Sovereigne Power of Christ over all Creatures , men and Angells , which shall be fully accomplished at his comming to judge the quicke and the dead , when all knees shall bow unto him the knee of subjection , receiving at his mouth their sentence , either of Absolution or Condemnation : For these purpose , one place quoted in the margent , is Rom. 14 , & 11. the other Isai. 45 , and 23. Both which places shew that the bowing of the knee is taken metaphorically , betokening subjection and acknowledgement of Christs supreame Authoritie over all Creatures in Heaven , Earth , and under Earth , as sole Iudge of all ; So as the name of Iesus is taken for the Power of Iesus Christ over all Creatures , as Mark. 16. 17 Act. 3 , 16 , and 4 , 10 , Prov. 18 , 10 , and infinite places more , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall , in the vulgar Latin , and our eldest English Translations render . In the name of Iesus . Not , at the name of Iesus . And though revereud Beza render it , Ad nomen Iesu , yet in his Annotations he interprets it of Subjection of all creatures to Christ , taking bowing of the knee methaphorically , or in a borrowed sence . Besides , this giving to Christ a name above every name , is not any addition , but a manifestation of Christs supreame Authoritie in the full execution of it , as Mediatour , now after his resurrection in the state of glory : as Matth. 28 , 18 , and Ioh. 5 , 21. His Godhead now shining forth in its full brightnes ( as Rom. 1 , 4 ) Which had bene cloweded under the vayle of his flesh , in the State of his humiliation , Phil. 2 , 7 , 8. * Theophylact by this name above every name , understands , the Son of God , which Title surpasseth all names . And † Gregory Nazianzen understands it of the Holy Trinitie , and saith , that the people of Christ to this day never understood it otherwise . And ‡ Gregory Nyssen saith , that this name above every name doth signifie an unspeakeable power and nature . And ‖ S. Hierome in this place understands this name above every name of the Sonne of God. Thus the old Interpreters . To these I might adde many more : as Hilary , cited by Sixtus Senensis ; who expounds that in the second Psalme : I will give thee the Heathen for thine inheritance , &c. by Phil. 2 , 10. So Tertullian ; So * Origen ; So Cyril . Thesauri lib. 3. cap. 2. So Chrysostome de Iona Propheta ; Super verbis Zachariae , Ecce vir , Oriens nomen ejus . So Cyprian , expositio in Symbolum Apostolorum . Christus tria pariter regna subjecit : hoc judicat , ubi ait , Quia in nomine Iesu omne genu flectatur caelestium , &c. So Athanasius , de incarnatione Christi . Et contra Arrianos lib. 2. Nomen super omne nomen : ut regnaret in Coelis , & potestatem haberet judicij cū faciendi , &c. So Ambr. in Phil. 2. So Augustin . in Psal. 109. So Gloss. in●rlin . & Ordinar . Quia Christus ostendi●r post Resurrectionem esse Dominus Caele●●stium , & terrestrium , & infernorum , &c. And all the Fathers ●nanimously runn 〈◊〉 this straine . And among Popish in●●rpreters , let the testimony of Aquinas●●d ●●d Anselme suffice , understanding it 〈◊〉 the subjection of all Creatures . And ●●●uno : Donavit nomen , id est , honorificen●●m , ut ad honorem Iesu , omne genu flecta●●●●d est , omnia ipsi plene subjiciantur , Ho●●t in die judici● . And that this is the ●●e sense of the place , according to o●●er Scriptures , the Church of England 〈◊〉 testifie , which in the margent of the ●●glish Translations conferreth , Phil. 〈◊〉 10. with Rom. 14. 11. and Isay 45. 23. ●sal . 2. 10. For the latter , let Beza speak : name●aith ●aith he signifieth dignitie , and renowne , ●t joyned with the thing it selfe ; as Ephe. 〈◊〉 21. For that Osiander referreth this to 〈◊〉 very name of Iesus , which he confounded ●●th Iehovah , is the meere doctage of a mad ●●utheran . So he . Againe , the Holy Ghost himself expoundeth the name of Iesus here , of 〈◊〉 person of Iesus , as Isa. 45. 23. and Rom ▪ 14. 11. to which this place hath speci●● reference ; as also Mal. 1. 1. and Ioh. 12. ● ▪ as also of the power of Christ , Exod. 2● ▪ 21. For my name is in him ; that is , my ●●vine power is in him ( that Angell of 〈◊〉 Covenant ) to protect or punish . To this purpose , the late Revere●● Bishop Babington ( one of the late G●vernours of our Church ) on the Lo●● Prayer , the first Petition expounded these words , [ that at the name of Iesus ●●●ry knee should bow ] thus : that is ( saith 〈◊〉 not when the word is pronounced , we sho●● make a curtesie , but we shall all and ev●● creature be subject to his power , authority , 〈◊〉 dominion . The place is worth the r●●ding at large : also in his exposition up●● the Creed , where confuting the Pop●●● superstition about this name Iesus , as ●mong the rest , how by this name a so●●diour was helped out of S. Patricks P●●gatorie , and the like : He saith , I thi●● the place to the Philippians is not well und●●stood hath and doth deceive them . Indeed ●hey are easily deceived , that will not ●earch ●o● truth , and they are justly given ●ver to strong delusions , that delight in ●rrou● , and have not a love of the Truth : ( They lies do love that ertours do defend , And he is vertues fo , that is errours freind . ) Otherwise the place to the Philip●ians would not be so grossely mistakē , if ●●e ma●ke whence the Apostle tooke it , ●●d compare spirituall things with spiri●uall things . The place is borrowed ●rom the Prophet Isaih , and therefore by ●onsequence evidēt , that the word name , ●ignifieth Power glorie , honour , and autho●itie , above all powers , glories , honours , and ●uthorities , and bowing the knee , signifieth ●ubjection , submission , and obedience of all Creatures to his beck , rule , and Government . This knew the auncient Fathers , S. Origen , ( Non est carnaliter hoc accipiendum , quasi caelestia , ut Sol , Luna , Angeli , genu● aut lingua habeant : Sed genu flectere significat , cuncta subjecta esse , & cultui Dei obe● dire . ) who upon Rom. 14. 11. where these words be againe saith , These words are no● to be taken carnally , as though things in Heaven , as the Sunne , Moone , Angels , &c. ha● knees , or tongues : but to bow the knee signifieth , that all things shall be subject and obedient to the service of God. So he ; wher● he also alleageth Ierome , Theophylact , Ambrose , The † Glosse , Beda , and some Popis● Authours of the same mind . And Gre●gory Nyssen in his disputation , de Anim● & Resurrectione , saith , that this bowing ● the knee signifyeth the unanimity of men an● Angells , in confessing Christ. Hereunto let me ad what * D. Wille● hath said of this matter in an answer to the Rhemists cavil against Protestāts abou● it . The name of Iesus , say they , ought to 〈◊〉 worshipped by capping and kneeling there unto , by wearing it in their capps , vnd setti● it up in solemne places : alleaging for the● purpose that of S. Paul , that at the nam● of Iesus every knee should bow , Phi. 2 , 10 Yea , they say , that Protestants , by abolishing the name and image of Christ , doe make a way for Antichrist . Rhem. Annot. Phil. 2 , Sect. 2 , and Rev. 13. 7. To this he answereth in the Protestants name , saying : The bovving at the name of Iesus , as it is used in Poperie , to bend the knee at the sound thereof , is not commanded ●n this place ; which shevveth especially the subjection of all Creatures , of Turks , Iewes , Infidels , yea of the Devills themselves , to the power and judgement of Christ. Secondly , Protestants have only taken away the Superstitious abuse of the name of Iesus . Thirdly , the kneeling at the name of Iesus is Superstitiously abused in Poperie : For the people stoop only at the Sound , not uuderstanding what is read , and so make an Idoll of the Letters and Syllables , adoring & worshipping the very name , when they heare or see it : And againe , in sitting , and not v●illing at the name of Christ , Immauuell , God the Father , the Sonne , and the Holy Ghost , and bovving only at the name of Iesus . Dis Fulk ibid. Fourthly , due reverence may be used to our Saviour , without any such Ceremony of capping and kneeling saith Fulk : neither doc vve binde any of necessitie to use this Reverence to the Name of Iesus , as the Papists doe , which thinke Christ cannot otherwise be honoured ; neither doe we judge and condemne those that doe use it , being free from Superstition , and grounded in knowledge , and carefull not to give offence ; for superstitions and offensive ignorance is not in any case to be defended . Fifthly , this outward reverence at the name of Iesus was taken up amongst Christians , because of all other names it was most derided and scorned of the Pagans and Iews : and therefore they did the more honour it . But now there is greater daunger of Popish Superstition , in abusing holy things , than of Paganisme , in utterly contemning them , and therefore there is not such necessity , and just occasion of using this externall gesture , as was in former times : it was not used of necessitie ●hen , much lesse now . So he . D. Fulk also in his answer to the Rhemists on that place , ( besides that alleaged by Dr. Willet from him ) saith , in particular , to the Iesuites . You complaine that to remove such impietie , as the Image and name of Iesus , is to abolish all true Religion out of the World ; and to make men plaine Atheists . The same was the complaints of the Pagans against the Christians . But to worship God only , according to the Prescript of his Holy Word , is true Religion , and to teach men to worship contrary thereunto , it maketh men either Idolaters , or altogether Atheists . And when you say the Popish Church doth not honour those things , nor count them holy , for their matter , colour , sound , &c. but for respect and relation they have to our Saviour ; it is too short a Cloke to cover your Idolatry . For the same was the perswasion of the Israelites , in their Golden Calfe , which they did not honour for the matter , colour , fashion , but for the relation it had to God , that brought them out of Egypt , Exod. 32. 4. 5. The like of Ieroboams Golden Calves , 1 King. 12. 28. So he . Yea , we may note also from the Rhemists owne confession , that they place all their Religion in such superstition , as the adoration of Images , of the Crosse , and of the name Iesus , &c. Seeing they charge Protestants , with abolishing all true Religion out of the world , by their abolishing Popish Superstitions . And howsoever , they would salve and colour over the matter , that they worship no● the very syllables , and name simply of Iesus : yet in Revel . 13. 17. they bew●ay their Hypocrasie and Idolatrie , in charging Protestants , for taking away the honour and reverence of the name of Iesus : which name , as the Iesuites Characterize in capitall Letters , so they doe not obscurely ascribe honour and reverence to the very name IESVS . But whereas they charge the Protestants by removing the worship of Images , Crosses of the name Iesus , and the like , together with the things themselves out of their Churches , to make roome for Antichrists Image , Marke , and Name ; We answer , that these superstitions and idolatries of the whore of Babylon have beene the fittest Vshers , to make roome for the Antichrist of Rome , and the fairest colours to painte the whores face wath all , specially this seemingly pious word innocent bowing at the name of Iesus . And of all other , the Iesuites have most need to advance the adoration of the name IEsus , they having nothing of Christ , but bare Iesus , to make them Bar Iesusses , to bewitch the World with this name , that when men either heare the Societate Iesu , they may bow to this Iesuiticall Societie , or when they see I●HS in the frōt of their Books , they may beleeve all to be Gospel written therein . Thus we have sufficiently with a Cloud of witnesses cleered the Scripture from being any ground of superstitious adoration of the name of Iesus : to which might be added a Catalogue more both of old and new writers , and that both PROTESTANTS and Papists , but it were both needlesse , and would make an Epistle endlesse , as this allready hath passed the bounds of an ordinary Letter . And chiefly needlesse , to heap up more testimonies , seeing the Canon alleaged doth not alleage this , or any other Scripture , as hath beene observed . How far then reacheth the command of the Canon in this case ? Surely , not to any superstitious adoration of the name Jesus . Superstition we all disclaime . If to cap or knee , bow or doffe , at the naming of Iesus , be superstitious , the Canon chargeth it not . Worship to Christ it commandeth , spirituall , and corporall , Right and reason . This command is Apostolicall , Corinth . 16. 20. But corporally or spiritually to worship Christ at the naming of Iesus , rather than at the naming of Christ , is to prefer the name Iesus before the name Christ , a● of higher accompt ; whereas the Apostle Peter saith : Let all the House of Israell know assuredly , that God hath made that same Iesus , whom ye have crucified , both the Lord and Christ. So that , to be Lord & Christ , is that name above every name , seeing that Iesus , in his humiliation is now made Lord and Christ in his exaltation . Wherenpon it is , that Beleevers are called Christians , of Christ the Lord , though the Antichristian Society ▪ affect to be called Iesuites , as the more honourable Title . When therefore the Canon saith , When ●he Lord Iesus is mentioned , &c. it meaneth plainly the 〈◊〉 of Christ by any of his Name , Titles , or Attributes , and so by a Synechdoche , a part for the whole , commandeth all due and lowly reverence to Christ , yea , to the whole Trinitie ; whensoever they are solemly mentioned by other of their Names . For the purpose , the person of Christ the Mediatour , is expressed by sundry nams , not only by the name IEsus , but by the name Christ , Immanuell , by the Titles of Mediatour , Saviour , ( which is but Jesus in English ) David our King , the Lord our righteousnesse , This is the name whereby he shall be called , The Lord our righteousnesse : also Isa 9. 6. His name shall be called Wonderfull , Counseller , the Mightie God , the everlasting Father , the Prince of Peace ; Also Revel . 19. 13. His name is called the Word of God , and the like . Now then , we being commanded , to give due and lowly reverence when we heare the Lord Iesus mentioned , to weet , when we heare his sacred Person mentioned : we are consequently enjoyned to give due and lowly reverence to Christ , whensoever by any of his sacred names whatsoever made knowne unto us in Scriptyre , he is mentioned unto us . But this , will some say , will be an infinite labour , for then in time of divine service we should do nothing else almost , but be bovving or doffing , or the like . Why ? who prescribes bovving or doffing , or the like particular reverence , or gesture ? Would they force or streine the CANON beyond the due limites ? It prescribes only due and lowly reverence in generall , How is that ? Is not the generall externall reverence expressed in having our Heads uncovered in time of Service and Sermon ? Is not this a token of our subjection to the Lord Iesus Christ ? See Corinth . 1. 11. 3. 4. So then we being in the Church with our heads uncovered , in time of prayer and preaching ; Is not this a due and lowly reverenca ? Yea , I say , during the time of prayer and preaching ; For , is it not all done in the name of Iesus Christ ? Doe we not pray in his name ? Doe we not preach in his name ? Christs name then being the summe & subject of the sacred ministration , who shall denie all due and lowly , not only internall , but also externall reverence to the Lord Iesus , and to God the Father in his name , while all along and throughout the name of Christ is celebrated in the sacred Ministration ? And this seemeth to be the summe of the CANON . But some may object : That the Canon enjoyneth reverence in generall , as uncovering of the head , and also some speciall reverence over and above when the Lord Iesus is mentioned . I answer ; first , this speciall reverence is not expressed what , or how , but as hath beene accustomed . But the Superstitious custome of the Synagogue of Rome , our Church disclaimeth , as before . Againe , saying , when the Lord Iesus is is mentioned ( not when the name Iesus is named : ) If there be a speciall outward reverence to be done , when the person of Christ , or the Lord Iesus is mentioned : then , by the very words of the Canon , this reverence is to be done , wheu the Lord Iesus is expressed , or mentioned by any one of his names , titles , or attributes , as we shewed before ; which agreeth with the Institution at the Councell of Mentz , according to Dr. Willets judicious observation , fore-noted . Otherwise , to bo● or doe some other speciall outward revetence when Iesus is named , and not as well when Christ is named , or Immanuell , or the like , or the Father , or the Holy Ghost , is superstitiously to preferre Iesus before Christ , if not to make an Idoll of the name IEsus , in the very syllables and lettres of it , seeing those that bow at the name IEsus , do not bow at the name Saviour , which is the English of Iesus ; This is to do reverence to IEsus in Greek or Latine , but not in English. Or , is there more vertue , than in the name Christ ? To think so , is popish superstition and sottish ignorance , like that of the Iewes , in the scrupulous naming Iehovah . Or , if a man will stiffly hold to the Letter of the Canon , then he must not simply do reverence , when IEsus is mentioned , but when the Lord Iesus is mentioned . And this were a more safe way to prevent the perill of bowing to any other IEsus , as Iesus , which is Iosuah , or the like ; Into which errour , the vulgar easily and usually runne into ; ( yea , and some great men in mine owne observation , ) If men bowed onely at the mention of the Lord Jesus , ( as the Canon hath it ) which title of Lord , distinguisheth this IEsus from all other Iesusses in Scripture . Here let me sett downe some form of Arguments , proving , that the CANON cannot meane , that externall Adoration is to be used at the naming of Jesus . Whatsoever is spoken of the Lord Iesus , is spoken of the person of Iesus , and not of the name of Iesus . But the Canon speaketh of the Lord Jesus . Ergo , the Canon speaketh , and so meaneth the person of the Lord Iesus , & not of the name Iesus , where it saith , when the Lord Iesus is mentioned . The Minor is plaine . The Major is no lesse plaine . But it is answered , the Lord Iesus is mētioned under the name Iesus . I answer , not only the name IEsus , but other names are aequall expressions of the person of the Lord Iesus . If therefore the person of the Lord Iesus be to be adored , when he is named , or mentioned , then as well when he is named Christ as Iesus . But the Canon mentioneth no Adoration at the name of Christ ; Ergo , neither meaneth any at the naming of Iesus . Or thus : Whatsoever is spoken of the Lord Iesus , is spoken of his Person . But the name of Iesus , is not the Person of the Lord Iesus ; Ergo , the mention of the Lord Iesus , is not meant of the name of Iesus . Or thus : He that saith , that when the Lord Iesus , which is the Person of Iesus , is mentioned , the name Iesus only of all his other names is meant , he denieth and excludeth all other names , whereby the person of Christ is expressed . But the CANON doth not denie other names of Christ , wherby he is mentioned or expressed . Ergo , the Canon doth not mean by the mention of the Lord Iesus the name Iesus onely of all his other names . Or thus : He that saith , that by the mention of the Lord Iesus , is meant the name or the naming of Iesus , confounds the name Iesus with the person of Iesus , and so makes the name Iesus an Idoll , as all one with the Lord Iesus . But the Canon doth not confound the name Iesus with the Lord Iesus . Ergo , the Canon , by the mention of the Lord Iesus , ●annot meane the name Iesus , when it is mentioned . Else it must necessarily command the Creature to be worshipped . If any reply that the adoration at the name Iesus hath relation to the Person of Iesus : The Iesuites say as much for this adoration , and for all other Idoll worship . But the Canon speakes not of the name Jesus , but of the Lord Jesus personally . Or thus : He that worshippeth the Lord Iesus , when the name Iesus is only mentioned , and not when he is mentioned by any other of his names , ( because the Canon saith , when the Lord Iesus is mentioned , &c. ) preferrs the name Iesus before other of his names , as Christ , &c. But the CANON doth not preferre the name Iesus before the name Christ. Ergo , the Canon meaneth not by the Lord Iesus the name Iesus only . Or thus : If the CANON be taken and meant o● the name Iesus , when it saith vvhen the Lord Iesus is mentioned , then the name Iesus is the Lord Iesus . But the name Iesus is not the Lord Iesus . Ergo , the Canon cannot be taken and meant of the name Iesus , when it saith , when the Lord Iesus is mentioned . Or thus : All Adoration must be grounded on the Word of God. But this Adoration at the name Iesus , or naming of Iesus , is not grounded upon the Word of God. Ergo , the Canon cannot mean adoration at the name Iesus , or the naming of Iesus . The Major is proved , Isai. 29. 13 , & Mar. 7. 7. For the Minor , if it have any ground in Gods Word , then , Phil. 2. 10. But that is no ground , as hath beene proved . For it is not said there , In or at the name Iesus , but in or at the name of Iesus ; so as Iesus there is plainly meant of the person , not of the name . And therefore all our Translations have it , either , In the name of Iesus , or , At the name of Iesus , and not , in , or at the name Iesus . But here I am pressed by some ( me thinks ) to declare my conscience , whether in good sadnesse I do not thinke it was the mind of those that compiled and cast the Canons , that an outward speciall reverence , as capping , or kneeing should be done when the name Iesus is named . I answer , first , we are to make the most charitables construction , and such as is agreeable to Truth , of the words , especially of our Forefathers , as farre as they are capable . Secondly , suppose some one or two of them had any such meaning , as so●● would pin upon them , yet were it the duty of good Children to cover their Fathers naked meaning with the mantle of filiall charitie , and of a favourable construction . Thirdly , howsoever , some perhaps in their meaning suffer as men , yet herein were they wise men , in not expressing more in words than Gods word doth warrant . And in a word , for my part , I have a good hope , that their meaning was no worse than their saying . But at length , to shut up all : Let me tell you what I have observed in those that are most superstitiously observant of bowing or doffing at the naming of Iesus : They are commonly ignorant , or very prophan persons , that with the Iewes will singe Hosanna to Iesus , and cry crucifie Christ. So these will deifie Iesus with their head , and crucifie him with their hands and tongues , by their lying and swearing and wicked living . Or else , such are couzening Papists , or popishly affected , combining and complying with Poperie , placing all their Religion in externall Rites , and Superstitious Ceremonies , and abandoning the power and substance of true Religion , feeding Hypocrasie , with a vaine opinion , that they have done God good service , when they thus honour this name IEsus , being mortall ennemies to Christ and his Gospell , and the true professours of it . Such are they that would set up Antichrist againe , that are so ready to bow , cap , cring , or kneel to this Superstitions , being ennemies of the crosse of Christ ; Whose end is damnation , whose God is their belly , which mind Earthly things . Now , the Lord purge us more and more from all Antichristian Superstition and Idolatrie , and establish our hearts in his saving Truth , to our eternall salvation AMEN . Your true loving freind in Christ Iesus . OF Doing reverence , and particularly of bowing the knee at the name of IESVS . By the Reverend I. H. Bachelour , in Divinitie : Who sometimes having erred , and gone astray from the Church , afterwards at a publike place , preached , & by command published a Testimonie of his heartie re-union & humble submission to the church of England , his acknowledged deere Mother . To his reverend Brethren , the Ministers of the Church of England . IT is certaine , that the Christians , who lived in the best Ages of the Church , did aunciently observe the Ceremonies of uncovering the Head at the Name of Iesus , as learned Zanchy doth manifestly confesse , in his Comment ▪ upon Phil. 2 , 10. A custome ( saith he ) not to be dissalovved ; for it was a testimony of reverence & adoration of our Lord Iesus Christ , which was introduced Originally , in regard of the Iewes and Gentile , who despised him ; and reteined afterwards against Arrians and other Hereticks , impugning the Divinitie of Christ. This reason of the said Ceremonie now ceassing , the Ceremonie it selfe might ceasse with it : for so it is in the Law , the soule thereof , ( namely the reason of it ) being gone , the Law doth consequently ceasse with it . Notwithstanding , because Mr. Hooker , lib. 5. Sect. 50. and many learned men doe observe some other reasons for the continuance of the Ceremonie of bowing the knee at the name of Iesus , as a thing Lawfull , yea lawdable , in some sort , but in no wise necessarie , ( as it shall afterward appeare , ) I will co●f●sse with that famous Divine Doctour Fulk , on Phil. 2 , 10. that it may be well used . Howbeit , as Zanchy noteth of uncovering the Head ; so I may say of bovving the knee at the name of Iesus , that it hath beene perverted to a superstitious practise ▪ For , as many abuse this Ceremonie in the Church of Rome , so some abus● it in the Church of England . Now , the reasons why Christians did use reverence at the name of Iesus , by cap or knee , or both , rather than at any other name , ( though it and they importing one and the same thing so their understandin ) are many . First , because this name above all other Names , was in great detestation and contempt , as Festus speaketh of him , Acts 25. 19. The Ievves had question against Paul , touching one Iesus . This name also by the ignominie of the Crosse , upon his title Iesus of Nazareth was placed , became more execrable to the unbeleevinge World. Secondly , it was his proper name , or the name of his person , appointed by God , foretold by the Angell , Luke . 1 , 31. imposed in his circumcision , Luke . 2 , 21. where he had his peculiar and distinct appellation , and yet this is his personall Name , not only as he is Man , but as he is one Christ , and subsisteth in two natures , Divine and Humane . Thirdly , because of the signification , for it doth expresse the Office of the Redeemer , in the worke of Salvation , Matth. 1 , 21. Fourthly , men tooke occasion of this complementall reverence from the very Text it selfe , Phil. 2 , 10 , as sounding to that purpose . The question is therefore , whether or how far forth we are bound to this externall act of reverence , either by force of the said Scripture , or by authority of any constitution of the Church ? Of both which I will treat in order . 1. Of the true meaning of the Scripture , Phil ▪ 2 , 10. At the name of Iesus shall every knee bow , both of things in Heaven , and things in Earth , and thiugs under the Earth . If it be the true proper and literall sense of this Text , that we must bow the knee by externall reverence at the name of Iesus , then it is a precept binding us to the necessitie of this practise by indispensable obligation . If it be not the true proper and literall sense of the said Scripture , to bow the knee at the name of Iesus , by such an externall act of reverence , then are we not bound to the practise of this Ceremonie , by the force and vertue of the Scripture . To enter therefore into a more exact and sound discussion of this point , wee must observe 3. rules , which serve to open this particular , and sundry other in the sacred Scripture . 1. Whereas no point of Religion can be demonstrated out of the Scripture , but as the Scripture is taken in the true , proper , and literall sense ( which the learnedst in the church of Rome do also confesse ) we must acknowledge , that the Scripture hath but one true , proper , & literall sense ; the sense of it being the very forme of it , and every thing hath but one forme , as reason and Philosophy do dictate to our understanding , so that all other senses , ( so called ) as , Tropilogicall , Allegoricall , Analogicall , are inded not properly senses of the Scripture , but an accommodation of the Scripture , to the use of the Readers & Hearers . 2. Secondly , that is the true , proper , & literall sense of the Scripture , which the intention of the speaker , and the nature of the thing it selfe doe importe to our understanding , by what words soever ( proper or unproper ) the said sense be expressed in the Scripture . 3. Thirdly , we must therefore observe that the true , proper , and literall sense of the Scripture , is not allwayes that which the words do beare immediately in their grammaticall signification ; but that the words of the Scripture are sometimes proper , as , Christ is the Son of God ; sometimes improper , or methaphoricall , as , Christ is a vine , a Dore. Now , if the words be improper , and metaphoricall ( as we shall see anon ) we must note that ( as D●s Whitakers did truely advertise Bellarmine ) the improper vvords carry not in them the literall sense of the Scripture immediately ( for then great absurditie would follow ) but mediatly , that is to say , as they are reduced unto proper words , as here bowing the knee at the name of Iesus , is an improper or methaphoricall speech , and is reduced to this proper speech , viz. a subjection of the Creaturs to the Sonne of God ; which being the true , proper , & literall sense of that Scripture , is contained in an improper & metaphoricall speech . I come therefore punctually to the thing in question , and say ; that the true , proper , & literall sense of the Scripture doth , ( according to the intention of S. Paul , and the nature of the thinge it selfe ) represent unto our understanding , not an outward Ceremonie of bowing the knee of the body , but a reall subject on of all the Creatures in Heaven , Earth , and Hell , unto the Sonne of God , even as he is the Sonne of Man also , now exalted unto Glory . Whereas therefore S. Paul saith : God hath given him a name above every name , Phil. 2 , 9. The cleere and evident sense whereof is this , that Christ , ( so humbled before in the assumption of our nature , in the cours of this life , in the maner of his death , &c. is now advaunced and honoured by his Father , first by the publike manifestation of his Divinitie , which before seemed obscure ; and secondly by exaltation of his humanitie . So that now he having a name above all names , in Glory and Power , all Creatures voluntarily , or necessarily , are subject to his Dominion ; which subjection is expressed by a metaphoricall act , as Esther 3 , 2. The Servants of Ahashuerosh the King bowed the knee unto Hamon , and reverenced him , which Mordechai refused to performe , and therefore incurred his indignation , vers . 5. That this sense is the true , proper , and literall sense of the Scripture , according to the intention of the writer , and according to the nature of the thing it selfe , you may cleerely discerne by all the circumstances of the Text ; and amongst many , to evince the same , I present these 5. ensuing to your consideration . First , because it is not the very name of Iesu ( literally and syllabically taken ) to which reverence is here due , and should be performed by every Creuture , but the person signified by this Name , and so in other of his Names . For when we heare this Name of Iesus , and thereupon do an Act of reverence , either inwardly in the mind , or outwardly in the body ; it is by mediate inference of it in our understandings , unto the thing or person it self signified in and by tha● Name ; otherwise this Act were a literall or syllabicall Idolatrie , by restraining it to the Name , and not extending it to the Person Wherefore when I heare any other of his Names , as Immanuell , Christ , &c. I am ( by vertue of the said reason ) bound to do the like reverence at the sound of these other names , if I be bound unto it at the name of Iesus , because the same person is in every name imported to my understanding ; Else in regarding one Name of his person , more than an other , I shew that I regard the Name more than the person , or the name without the person ; the first being wicked , the second a foolish conceipt , And yet neverthelesse that these Ceremonialists , entertaining Iesus with reverence , dismisse Christ with neglect . 2. Againe , if the Text bind us ( in the true , proper , and literall sense ) to this externall act of adoration , in bowing the knee at the name of Iesus , then those Ceremonialists ( who say so , or must say so , or else they say nothing ) must performe this Act of adoration at all times , and in all places whensoever , and wheresoever they heare the sound of this name ; for the text speaketh absolutely , generally , & definitely of bowing the knee , without any imitation or restreint : And yet these Ceremonialists ( either wanting judgement in what they would affirme , or conscience , in what they should performe ) do not exercise this Act of Adoration , at all times , and in al● places , at the sound of this Name . Yea , which is more , they ought by force of their owne reason ( ●f it had any force ) ●o practise this act of reverence , whensoever they read this name of Iesus in the Scripture , or any other Author . Nay ought they not , whensoeyer they thinke of this Name , bow the knee ? For their ●eason ( if it enforce what obey pretend ) enforceth all this which I alleage . 3. Thirdly , these grave & supercilious Ceremonialists , as when they sit , they can ●ot do this peculiar act of reverence ( or ●t the least not with due cōplement , which ●n all things they effect , ) so some times ●hough they stand , yet they bow not their knees , but only uncover their heads upon the sound of the Name . But now wher ●s their Science ? Or where is their conscience ? For if they bind us so strictly ●o the Letter of the Text , we will bind them also as strictly to the same : An● therefore we say , that , though by uncove●ring their heads , they do an act of reve●●rence ; yet this act answereth not precisel● to the letter of the text ; aud though ther● be often a Commutation of Pennance i● the Bishops Court , yet we cannot allo● them ( and the Scripture will not her● allow them ) this Commutation of rev●●rence in the Court of Christ. First , becaus● the knee , and not the Cap , is here strict● prescribed . Secondly , because the Ca● is a lesser dutie than the knee . Eithe● therefore observe your owne rule , 〈◊〉 discharge us from the necessitie there●of . 4. Fourthly , we may observe by a pe●●spicuous and forcible reason , drawne 〈◊〉 impossibile , that this Ceremonious-act 〈◊〉 bowing the knee at the name of Iesus , is n● the true , proper , and literall sense of th● Scripture ; for whereas we have here a d●●stinction of 3. sorts of Creatures , whic● must bow the knee at the name of Iesus ; vi● Angells , things in Heaven ; Men , thin 〈◊〉 ●n Earth ? and Devills , things under t● Earth ; We know that the first and the last have no knees to bow , and so it is two to one , that this externall act of bowing the knee at the name of Iesus , is not the true , proper , and literall sense of this Scripture , and that , by force of it , we are not obliged to this externall act . 5. Lastly , you must observe , that S. Paul in this place , Phil. 2. 10 , alludeth to the word of God , Isai. 45. 23. Every knee shvll bow to me ; which is properly and literally understood , not of corporal genuflexion , but of actuall subjection unto God. This very place in Isai , the Prophet understandeth to be verified in the person of Christ at the last Iudgement , when every knee shall bow to him , as the great Iudge of all the world : For , to this purpose , S. Paul produceth that place Rom. 14. 11. namely , by the subjection of all Creatures , voluntary in some , involuntary in others , but necessarily to the Lord Iesus , sitting on his Tribunall seat of Iustice ; not that all shall do this outward act of reverence ; but that all shall be in subjection , which is signified and intended in the same . For God descendeth often unto Man , to speak after the manner of Man , because Man cannot immediatly and freely assent unto the things of God. To conclude therefore , you may easily perceive , that S. Paul understandeth this bowing of the knee no otherwise , than he understandeth it , Rom. 14 , 11. and no otherwise in either place , than the Prophet Isaiah before him , Isai. 45 , 23. And so much of the Scripture , by which the Ceremonialists inforce the external act of Courtlike Complement at the name of Iesus . Of the Canon , viz. 18. I come therefore from the Sripture to the Canon , which runneth in these words : When in the time of Divine Service the Lord Jesus shall be mentioned , due & lowly reverence shall be done by all persons present , as it hath been accustomed . But if the Scripture be not against us , in that which the Ceremonialists pretend , we shall the lesse feare the shot out of this CANON ; and therfore we answer briefly unto them . 1. First , we dislike not simply the practise of this externall reverence at the Name of Iesus ( for we condemne not the Church of England , much lesse the auncient and Vniversall Church in this behalfe , ) it being done upon good and sufficient knowledge without superstition , and without opinion of necessitie , according to the purpose of the Church . Hence it is that Mr. Hooker lib. 5 , 5 , 30. confesseth in expresse words , touching this externall act of reverence at the name of Iesus ; No man is constrained to use it by auy Obligation of Divine Law or Humane . 2. Secondly , I observe , that the externall act of reverence at the name of Iesus , hath bin usually practised in the time of Divin Service , not whensoever men do staud , & when in the time of their standing the name of Iesus is sounded forth , ( for we do stand at the recitation of the Cr●ed , where mention is made of Iesus ( with no bowing of the knee ) but at the reading of the Gospell ; and therefore the CANON must be understood peculiarly of that custome , when it requireth a reverence , as it hath beene accustomed If any Ceremonialist will contend with me in this point , let the same Mr. Hooker in the same place , be an Arbitratour betwixt us , to decide the Controversie . Because the Gospels , which are weekly read , do all historically declare , something which our Lord Iesus Christ did , or suffred in his owne Person , it hath been the custome of Christian men , then especially , in token of the greater reverence , to stand , to utter certaine words of acclamation , Glorie be to thee , O Lord ; and at the name of Iesus to bow . It was therefore a Custome aunciently so to do . But I finde in Antiquitie no CANON to establish it , ( and verily generall custom was not sufficient in this behalfe by the rule of S. Austin . Ep. 118. ) much lesse was it a matter of necessary observation , by the literall sense of the Scripture . And to declare this point yet more plainely . Zozomen . Hist. Eccl. 7. c. 19. relating sundry different Customes of the auncient Church , writeth thus : It is a new custome in the Church Alexandria , that the Bishop there doth not rise up at the reading of the Gospell , which custome I have neither found nor read of in any other place : So that leaving the Bishops of Alexandria to their owne reason herein , and defence , for this diversitie of their practise , contrary to the generall action of the Church . I may conclude , that neither the scripture bound any , nor that the Canon or Custome bound all to the observation of this Ceremonial act , which the profound Ceremonialists , partly by vertue of the Scripture , and partly by authoritie of the CANON would enforce upon their Brethren . And this might suffice concerning the C●NON in this behalfe . But if I shall not offend them , I could presse them further with the Relation of an auncient and very Learned Bishop , who being present at the making of this CANON , did freely and confidently protest , that neither he , nor any of his Collegues , did ever condiscend unto it , when it was first concluded , nor when it came afterwards to the byrth , it being , as he said , a matter caried , he knew not how , by the power and policie of a few , without the consent or approbation of all , or of the greatest part . He added further , wherereas S. Paul speaketh of the name of Iesus , that it is a name above all names , he conceiveth the word name to be putt there for Person , as in Acts 4 , 12. There is no salvation in any other name under Heaven , whereby we must be saved , Quasi diceret ; God the Father hath now declared the excellencie of this Person Christ Iesus , that he is the Lord of all Creatures , and that they must be in subjection to his power So he . Well , I will leave this particular , ( as perhaps offensive , though true ) and I will confirme it , if need were , by sacred Oath , that such was the resolution of the said B●shop , and shutt up all the whole with 3. observations , which I wish men to weigh well , in the Ballance of a true judgement , and of an upright conscience . 1. First , though I have often and curiously noted the behaviour of the principall Authours of this Canon in time of divine service , and especially in the reading of the Gospell , yet I could never see them performe any externall act of reverence at the name of Iesus . 2. Secondly , though many good Christians bow not their knees , or bend their bodies at the name of Iesus , in the time of Divine Service or Sermons , yet this omission of outward Complement , proceedeth not from a want of due & hearty reverence to our Lord Iesus Christ , but because the Ceremonialists would impose it upon them , by a plaine misconstructiō of the Scripture , therefore they are not willing by such an act of reverēce to give testimonie and approbation to such a plain ignorant misconstructiō of the text ; Though otherwise they may be tractable to performe it , according to knowledg , , and to shew their obedience to the order of the Church , which yet doth not compell men to the practise of this Ceremonie . For as it hath beene intermitted in many Congregations , and by disuse is wholy laid aside ; So we do not heare , that , by vertue of this CANON , either any Minister is brought into question for not stirring and provoking the people unto it , nor any of the people presented in the Spirituall Court , for neglect therof . But if the Scripture enforce it , and the Canon require it , why is neither the Pastor , nor the Parishioner , more sharply entreated in this behalfe ? 3. Thirdly , many , yea most that performe not this Ceremonie of bowing the knee at the name of Iesus , do appeare by the best effects of Religion , and in all due Circumstances thereof , to have more true zeale , devotion , and love unto the the Lord Iesus , than many , yea the most of these Ceremonialists , who seeming to honour him with Cap and Knee , do by their Superstition rather than Religion , herein , prepare a way for Iesuites to creep in with the Serpent by such holes into the Gardeu of Eden , the true Church of God in this Kingdome . Let us therefore , not so much affect the outward forme of Religion , as make true demonstration of our love , honour , and obedience unto the Lord Jesus , by the most essentiall and proper effects therof : Lest , when we have reverenced him with so many Capps and Knees ( whereby we please our selves rather than him ) he turn us away with a Non novi vos , in the great & fearefull Day . A Post-script Question . VVHen any man sweateth by Jesus ( as some men do in passion or glory ) whether the stander by hearing the oath , be bound , to bow his knee at the name of Iesus ? FINIS . The Publisher hereof to the Christian Reader , of what rank or degree soever . BEloved , I ( qualis quisque sum ) travailing and residing , ef●soones , about my lawfull negotiations in divers Transmarine places , both in France , Germanie , and the Netherlands , have done , and do observe in the truly Reformed Churches in all those Countries , That they all , as it were with an unanimous consent , do abandon in their Congregations , this externall bodily bowing , capping , crowching , oringiug at the Name or naming of Jesus , and their Ministers do hold it to be an ignorant practise , and impious Ceremomonie : Yea , I dare be bold to say , all the rest of the purely Reformed Churches in Christendome are of like unanime Iudgment and practise . And I having , not without Divine Providence , obteined the Manuscript , which by the same Providence have passed the Presse , do here communicate & present unto your view the Opinion , Iudgement , and Determination of a Pair of reverend and learned Divines of our owne Church , members of our two famous Vniversities , ( the one of Cambridg , the other of Oxford ) concerning the same bovving , capping , crowching , & cringing at the nam of Iesus : which letter and Treatise I confesse and professe , have given me and some Christian freinds of mine aboundant satisfaction in the point . Our latter learned Authour calls them that so much use & plead for it , not unproperly , Ceremonialists you may easily know them ; They are all for Ceremonie , naught for sinceritie ; like the Apples of Sodome , all shevv , no substance ; somewhat like unto painted sepulchres , glorious without , rotten within ; Not much unlike a fantasticall Picture , which this Age hath produced , all belly , Nobody ; nor much unlike the Datestone , all shell , no-kernell ; Even so are these men , ( like Baalls consening Priests ) all for externall vvillworship an adoration , preferring it before internall & spirituall true worship & devotion : though the Holy Ghost hath plainly said : God will be served in spirit & in truth . Yea , some of their Lives and Doctrines do declare , as if ( we may doubt ) they wished that that and other sacred Texts of Holy-writ for inward sinceritie were obliterated , and as if they drew all their doctrines and devotions out of the large volume , entituled Ceremoniale Romanae Ecclesiae . O Fearefull ! O Tempora ! O Mores ! And hath indeed my learned Authour t●rmed them Ceremonialists ? I hope , I may , without offence , change two Letters in the word , and theu they are just Ceremoniall-astes , or asses rather . All which so much use and advocate for the superstitious use of this Ceremonie of bowing , capping , &c. ( and are readie to cry downe preaching , alleaging it is no part of Gods Worship , with other grosse erronious points ; and , squaring the word with the crooked squire of their own Inventions , teach , indeed , for Doctrines the Traditions and Precepts of Men. ) I challenge , charge , and adjure them , or any of them , whether Bishop , Doctor , Parson , Vicar , Priest , Curate , or Chaplaine , in the Name of the Lord Jesus , ( which they so superstitiously abuse ) as they will once answer at his Tribunall , either punctually to answere ( with the spirit of meeknesse , letting Gods Word be their Warrant , Touchstone , or Vmper ) these precedent Tractates ; ( They need not doubt of lawdable License at London House ) Or els , to recant their Superstitious and Erronious Doctrines , and practises ; or , at leastwise to leave pleading for Baall : And I desire all other moderate minded Christians to be satisfied in the controverted point : But , if any list stil to be contentious , I must answer them , we have no such custome , neither the churches of God. And besides the Opinion , Iudgement , and Determination of these two reverend Divines , doubtlesse you may have seen allready published , the learned and accute Layick of Lincolns-Inn ( that hath stood so stoutly , and written so piously & profoundly in defence of the Orthodox Doctrine of the Church of England , against Papists , Arminians , and all other Eunemies of the Church , ) his opinion , judgement , and discussion , also in this point of bovving , capping , crovvching , and cring at the name of Iesus : And a threefold Cord ( I trow ) is not easily broke : I cannot but equallize his writing with these two Divines : And though I have , I thinke I need not challenge an answer to them or him , seeing now my second cogitations tells me , that both theirs and his , are alltogether unanswerable ( for I hold Widdows nor Page , to be any direct answeres to the point but the one a Raylar , and the other a Sophister . And they not answering , I say , directly and punctually , to the Premisses , I professe ( whoever I am ) if ever I be called from the Hagh in Holland to Pauls Crosse , will there proolame : That all those Ceremoniall asses are silenced , gravelled , and can not answere , and therefore ought to subscribe to the Premisses . But me thinks I heare still some of them mumbling , that these precedent Authours , nor the others by them cited , are sufficient to stop their mouths , and stay their practise ; Then let me have leave to propose to them , That , That if the matter may be putt for the voyces or hands to the Clergie-men , I dare pawne my deerest life , that most , or the greatest part of Bishops , Doctors , and other Divines of the Church of Enland will subscribe to our-learned Authours : And that will be doubtlasse satis superque . The superstitious Ephesians we know cried Great is ( the Goddesse ) Diana of the Ephesians : So we may say , Great is the Goddesse Dotage of these Ceremonial asses . Whom therefore we must leave to S. Pauls Doome , alleaged by our first learned Authour in his Conclusion . Yet for all this , let me not be mistaken , that I doe by the promisses , in approving these learned and pious Authours , Iudgements & discussions out of Gods Word , in this point , disapprove or dislike ( alltogether ) the Ceremonies of our Church ; For , as they are conformable to the lawfull Ceremonies , so I am perswaded there is a moderate laudable use of them , so a● they that use them , doe them for decencie & in order , according to S. Pauls Precept . Our last learned Authour , at the Conclusion of his Treatise , asketh the Opposites a Question : In like manner , if these Ceremoniall-asses would give me leave , I would aske them an other ; and that is : whether our Common Beggars , when they aske , beg and iterate for Iesus sake , which sacred Name they take in vaine ( though many of their numberlesse number know neither God nor Christ Iesus his Sonne ) perhapps 100. or 1000. times in a day , whether , I say , we that hea● them , be bound to bow , cap , crowch , cring , or no ? And so , beloved reader , if thou reapes● any contentment by this twofold Treatise , give God the Glorie , the Authour● their merited prayse and thanks , and m● the Publisher hereof ( if thy Charitie wi●●afford it ) thy Prayers at the Throne 〈◊〉 Grace . And so I betake you to God and the Word of his Grace , which is able to build you up , and give you an Inheritance among them that are sanctified . Magna est Veritas Et praevalet Et praevalebit . Tuus in Christo Iesu H. D. The second Publisher to indiffernt Reader . I Do judge these Reverend Devines faithfull , and therefore one occasion I will hould communion with them in the worship of God , and although they do in some things practise some superstitions , which I dare not partake in , yet I do professe to hould communion with them in all holy parts of Gods worship , and because we do thus practise : Here is one IOHN CAN have published a spitefull , if not rayling booke , against al● that doe complaine of the superstitions , used in our Land. And yet hould communion with them in holy graces o● Gods Worship . For this cause he chardgeth us to be pervertours of the truth , saying : Dr. Ames , of famous memory ▪ who utterly denies , that the calling of ou● Minister doe essentially depend on th● Bishops call , yet otherwayes have a lawfull calling . Against this he doth parentorily affirme the Ministers in our Land by the Laws of our Land , doth certainl● depend on the Bishops , calling holy , an● no mens else . Herein he doth affirm , th●● this pretence is worse then the family o● Love , which are the grossest Heretick● risen in this Adge . Therefore we will examine his accusation ; For , if he be false in this , then let all , that feare God , judge him a false accuser , like his Father the Devill is . And I de here call all discret men to witnes , that b● the Laws of our Land , the Bishop , canno● send a Minister to be made in the church ▪ till the Patron do first choose him , an● send him with his Letters to the Bishopp , to ordaine him . And it is well knowne , there are sundry Congregations , which have agreed with their Patrons , that they choose and call their Pastor . And sundry Gentlemen , fearing God , which are Patrons , and do use to advise with the most discret in that Church , about the choyse of one , wherein they do take the advise of learned Devines , approvin him , and he is choosen by that Church , before the Bishops see him ; and therefore Dr. Ames his sentence is true , allthough Iohn CAN revile him for it ; and he after in the same book doth justifie this course of chusing by the Congregation , to be good , according to trueth ; Therefore his owne mouth do give sentence against himselfe to be a false accuser . IF Iohn CAN would have triyed and defended his cause of Separatiō from all the Godly Ministers and Professours in the Church of England , against Doctor Ames , he should have answered his first and second Manuduction against M. Robinson , and tryed , if he cold hav don more thē M. Robinson have don , for ther is his cause proved erronious , & it is in other books provd fals , in denying the Grace of God , given us in Iesus Christ. He doth know , there are books have been published this 16 years , which have proved sundry artikels of their faith false and erronious , yet Iohn Can dare not write against till the Authours be dead . It appeareth unto me , Iohn Can knoweth not the right calling of a Teacher into the Church , because he putts no difference betwixt Election , Approbation , & Ordination , which th● Word of God doth distinguish , yet in his book he count them all one thing . He writeth , they practise nothing , but that the Teachers of our Church have affirmed to be truth , which I manifest , is not so : for , we affirm , God hath ordained Schooles , to educate and fitt men to be teachers in his Church , and such are necessary instruments , to increase heavenly graces . This we hold , is a worke of Faith , for us , to heare them preach , which Iohn Can do condemne , Act. 13. 15. We doe beleeve the communion of Saints , and thus the Church have beleeved since the Apostles dayes , and though Iohn Can doth confesse , they were first converted by our Ministerie , yet he condemneth those that doth partake in that holy worship , contrary to the Counsell of the Holy Ghost , in dispising Prophe●ie , Thess. 5. 20. He writes himself Pastor of the auncient English Church , and he doth condemne all the divines of our nation , that there is not one a lawfull teacher in this age , but himselfe , yet it appeareth , he is ignorant of the grounds of Religion . Hebr. 6. 2. Whereas John Can doe command all those which do denie his grounds , to sett downe their names , and the place where they dwell , I desire of him to shew his commission , for I think he is vainly consaited , and one that doth not know himselfe , therefore fare unfitt to reprove those , which have laboured more yeares in studie then he hath monts . See his Booke Folio 60. The Publisher , Post-scripe to the Reader . IF any will-worship or Ceremonialist say : that this bowing and ducking at the name or naming of Iesus , is justified in Mr. Widdowes his Answer to Mr. Prin : I reply , first let us observe what a brand of an evill conscience he have , which do defend this Superstition ; It is certainely knowne , that Mr. Widdowes is knowne ▪ and detected to be but a drunken Divine , a kind of mad-fellow and pot-companion : and though ●e useth often , ( as is credibly or reported ) to sweare by the sacred name of Iesus , yet his answer for bowing at it , was nothing but a Sottishe mad , rayling Pamphlet ; replied unto , and utterly confuted by Mr. Prin , and he putt to a limping silence , and a non plus . But some of you , Advocates for Baal , will happily say , that Mr , Page ( forsooth ) hath hard , and killed the Cow , in justifying Widdowes and defending of bowing and cringing at the name or naming of Iesus , which his pretended gravitie , seeming grave stile , and colloguing Dedication to his deere Mother the Vniversitie of Oxford . But whosoever readeth his book with a single and impartiall eye , must ●eeds say , that it is , likewise , farced fuli of idle impertinencies , sophistications , and not free from absurdities , falsities , and blasphemous comparisons ; and revilings towards the person , and junioritie of M. Prion : though upon my certaine knowledge the learned Laick , being betwixt 30 & 40 yeares old , is of sufficient age , & ambilitie , to encounter with any Iesuites , Priest , Arminian , Anti-puritane , or Collegelubber in Christendom ; as his learned Labours doe sufficiently testifie to the World : And herein I will not decline , but dare and doe appeale to all that are Orthodox , Learned , Godly , and Wise-hearted of the aforesaid famous Vniversities : And that the first of these above●named Advocates babbleth , and the other blattereth . They are allready fully confuted by these Pair of Orthodox Divines , before in the twofold Treatise : Aud therefore my premised Challenge standeth good . Let therefore any opposite Reader , in the name and feare of Christ Iesus , forbeare further scoffing , rayling or giering , and in stead thereof , if he be able , take pen in hand , and see what he can say to to the Challenge . Iterum vale . I have thought it not impertinent , but very pertinent , to annex hereto the Copie of an Arminians Character , which I received from a freind , as followeth : An Arminian or meere Mountaguist , IS an Animal , scarce rational , whose custome is , before he hath well con●'d his Catechisme , to read ( and applaud ) Peter Lombard and John Duns , rather than Peter Martyr , and Iohn Calvin : and for more moderne Polemicks , he preferres Bellarmine above Chamierus . His garb or fashion , when he comes from the Vniversity , with affectation , is to weare a long Cloke ; and a correspondent Cassock , short no where , but in the w●st which is girt up with a girdle and a knot or rose , allmost up to his nose : commonly a falling-band ; because Procisians weare small set-ruffs . His Religion , is ( like a Confection , ) compounded of many , the least ingredient , being Protestantisme , and to believe as the Church doth . His first ambition , is to addresse himself to be some great-mens Trenchers-Chaplaine ; that so he may not be out of the Path-way to preferment , not an Ignoramus in Court-curtesies , nor a sot in State affaires . His Devotion , is so conformable to the Ceremonies of the Church , that he thinks it impietie to decline the least particle thereof : and yet he declines the Doctrine of the Church so much , that he wisheth with all his heart , the Prayer in the Letanie of our English Liturgie , From all false Doctrine & Heresie , good Lord deliver vs , were oblitera●●d . And he is so bent to externall bowing at the name of Iesus , that he cannot forbeare to do the like at the Picture of Iesus crucified , alias a Crucifix , if it stand in his way . He is a mungreel Divine , who , as it were betwixt Hawke and buzzard , see nicely to distinguish betwixt a Puritane in opinion , and a Puritane in discipline : and hath taught the nam , which was contrary to the first institution , so farre to enlarge it selfe , that a Protestant must make hard shift , to save himselfe harmlesse . And he is one that makes the Grace of God lackey it after the will of men , the Sheep to keepe the Sheepheard , and a mortall seed of an immortall God. Also , he holds not Perseverance , but Apostasie of the Saints . He is the spawn of a Papist , and if there come the warmth of favour upon him , you shall see him turne into one of those Frogs , which arose out of the bottomlesse Pit : And if you marke it well , you shall see him reaching out his hand to a Papist ; ( a Papist to a Iesuite , and a Iesuite gives one hand to the Pope , and another to the King of Spaine : ) And so wee leave him to get more Grace , professe , and practise more goodnesse . His Motto Orthodoxus . CONCORDIA DISCORS . VVHere as Iohn Can doth plead for the Antiquity of their Separation , and saith , it was in King Edwards dayes , but I answer him such a Separation , as they do practise , was not knowne 55 yeares since , and the first Authours of these were Henrison and Robert Brown , which they did partly recal , there was of their Disciples , that were apprehended in suffock , 3. at Nayland , for distributing of their Bookes , and condemned , after the Iudge offered them pardon , if they would live obediently , as the book of Common Prayer did direct , but they answered , that the booke of Common Prayer was the great Idoll of the Land , on which the Iudge was exceedingly offended against them , and saith , he would hang them , before he went out of the towne , if they did maintaine this . Then they did desire of him a conference with some Ministers there present , which they had graunted , and the next day the Iudge called them , and demandeth of them , what they said to the booke of Common Prayer ? And they affirmed it Idolatrous , and on this they were hanged in the presence of the Iudge . Sundry others I knew in the Contry , that would not be present at the worship of the book of Common Prayer , yet they would and did diligently frequent the hearing of the zealous preaching the word ; therfore in some Parishes they had a bell d●d ring when the Service was ended , & thē they would com into the Congregation . And I knew 3 preachers , which fled in Queen Maryes Raigne , and they were zealous preachers ; yet I perceived som difference betwixt them , the one ( Mr. Brodish ) he tooke a living neere where I lived , and he was a zealous preacher . The other was a Gentleman , ( named Larrans ) he did usually preach in divers parts of the contry , and kept a Lector at a market town ( calld Harlston ) the other ( namd Simond Harlson ) who was a Minister at Sto●num ( in K. Edwards dayes ) he was in t●●ble then , because he would 〈◊〉 weare the Surplus , he did preach in the Country , & these 2 were proferred benifices sundry times , but they would not accept there . This l●tter did use a Lector every 14 dayes in his house , at which I have been sundry times present , he was very ould , I take it , he lived to the yeare 1591. I have conferred with him sundry times , and had speech with him concerning Browne , and he disallowed Brownes Separation , from the hearing of the zealous preachers in our Land. I desired of them to know why they would not use the Booke of Common prayer in the worship of God ? and they answered , and said : because Idolatours did so worship , and they were forbidden to worship after the manner of Idolaters . This is a true Relation . S. O. FINIS . Notes, typically marginal, from the original text Notes for div A04429-e110 Ioh. 18 , 37 Consuctudo sine veritate vetustas erroris est Tertull. Hinc non dubito quin profecta sit illa antiquissima cōsuetudo in Ecclesijs , ut cum nominatur Iesus , omnes apperiūt caput , in testimoniū reverētiae & adorationis , &c. Zanch. in Phil. 2. 10 Pari religione ad nomen Salvatoris nostri D. Iesu Christi , similiter ad Euāgelium , Magnificat , Benedictus , Nunc dimittis , Gloria in Excelsis , Gloria Patri , ceteras que id genus divinorum officiorum partes , sic genuum flexione , apertione Capitis , ac totius corporis gestu se component , ut ad ea , quae ibi aguntur animum intendere videantur . Synopsis Pap. 9. Generall controversie concerning the saints departed . Genua cunctorū fidelium ad mentionem S. Sti. nominis Iesu , non solū corpore , sed , mente etiam flecti ibidem decernitur . Epitome mundi Cent. 13. ca. 9. de Synodis . Convenientes ibidem nomen illud , quod est supra omne nomen , a quo aliud subo caelo non est datum hominibus in quo salvôs fieri credē tes oporteat , nomē vid. Iesu Christi qui salvum faciet populum suum exhibitione reverētiae specialis attollant , & quod generaliter scribitur ut in nomine Iesu omne genu flectitur , singuli sin gulariter inseipsis implētes , precipuè dum agūtur Missarum sacra mysteria , gloriosum illud , Nomēquoties cunque re colitur fl●ctant genua cordis sui , quod vel capitis sui inclinatione testentur . Platina in vita Gregorij Papae 10. An. 1230. Note . See Sr. Edwin Sādye his Europae speculum , 1629. pa. 16. This pope lived about the yeare 103. Note . † Preface to the Cōmunion Booke : of Ceremonies , why some abolished , some reteined . * Theoph : Filius Dei vocabitur , quae appellatio universorū nomen excedit . † Nullus nomen illud super omne nomen existēs populus Christi in hunc usque diem , praeterquam ad sanctam viuificantem Trinitatem retulit . Naz. in Epist Germani Episcopi Constantinop , ad Thomā Episco . Claudiopollôs . In Synodi Nycaenae 2. arti . 4. ‡ Nomen super omne nomen est nomen explicans ineffabilē potestatem & naturam . Greg. Nyss. in Ecclesiastem homil . 7. ‖ Nomen quod est supra omne nomen & cui n. Angelorum dixit filius meus tu es . Biblioth . Sacta . lib. 5. Annot. 150. to . 2. * Origen . Genu. flectere , non est carnaliter accipiēdū , sed subjecta esse omnia & cultui Dei obedire declarat . † Imperij ejus subjici fateantur Angeli , Homines Demo●nes , Gloss. so Anselm . so Bruno . Carthurianus . * Synopsis 9. generall controversy , Qu. 5. Appendix , concerning the name of Iesus . Thus is Idolatry committed . Note . Note this well . Rhemes Annot. on this place . Here is the decript of Sathan to bring in false worship . Act. 2. 36. Ier. 33. 6. Obj. Answ. Obj. Answ. Thus doe men committ Idolatrie . Obj. Answ. Observe this . Note this well . Phil. 3 , 18 , 19. Notes for div A04429-e3520 Reasons of the ancient use of this gesture . Keckerm . syst . theol . li. 1. c. 9. 5. Circumstances , to prove it to be understood not of bowing the bodily knee . Note this well . N. B. Notes for div A04429-e4870 Mat. 15. 9 1 Cor. 11 , 16. Mr. W. P. Notes for div A04429-e5580 See his book 55. 56. 57. Folio . He saith , the best Ministers have no other call then the ignorant asses , and idols have In the most con gregatiōs the patarn doe first chose before the Bishop can ordain . Iohn Can proved a false acuser . Fol. 234. See Mr. Padgets arrow against the Brownists and the reprove of Iohn 〈◊〉 & May , An. 1632. Yet those that chose him , and ordained him , did depose him , they say , for that he deceived them . Notes for div A04429-e5820 His study . His Garb ▪ His Religion . His Ambition . His Devotion . His Divinitie . N. C. his Acnitophes . I. R. his speech in Parlamēt 12. Ianua . 1628. His politik part . Notes for div A04429-e6240 Iudge Anderson , Lord chief ●ustus of 〈◊〉 common pleas An. 1583. or 1584. at Berry in Suffock In Nor●fock . 〈…〉 
A02727	----	The Messiah already come. Or Profes [sic] of Christianitie both out of the Scriptures, and auncient rabbins, to convince the Iewes, of their palpable, and more then miserable blindnesse (if more may be) for their long, vaine, and endlesse expectation of their Messiah (as they dreame) yet for to come. Written in Barbarie, in the yeare 1610, and for that cause directed to the dispersed Iewes of that countrie, and in them to all others now groaning under the heavy yoake of this their long and intollerable captivitie, which yet one day shall have an end ... Harrison, John, fl. 1610-1638. 1619 Approx. 201 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A02727 STC 12858 ESTC S116532 99851748 99851748 17039 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02727) Transcribed from: (Early English Books Online ; image set 17039) Images scanned from microfilm: (Early English books, 1475-1640 ; 1309:03) The Messiah already come. Or Profes [sic] of Christianitie both out of the Scriptures, and auncient rabbins, to convince the Iewes, of their palpable, and more then miserable blindnesse (if more may be) for their long, vaine, and endlesse expectation of their Messiah (as they dreame) yet for to come. Written in Barbarie, in the yeare 1610, and for that cause directed to the dispersed Iewes of that countrie, and in them to all others now groaning under the heavy yoake of this their long and intollerable captivitie, which yet one day shall have an end ... Harrison, John, fl. 1610-1638. [10], 68 p. Imprinted by Giles Thorp, Amsterdam : Anno M. DC. XIX [1619] Another issue, with cancel preliminaries and leaf I4, of the 1613 edition; cancels are printed by W. Jones in London. Dedication to Frederick of Bohemia is signed: Iohn Harrison. This edition has dedication to Maurice, Prince of Orange, in English only. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Messiahship -- Early works to 1800. Apologetics -- Early works to 1800. 2004-01 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Olivia Bottum Sampled and proofread 2004-03 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE MESSIAH ALREADY COME . OR PROFES OF CHRISTIANITIE , BOTH OVT of the Scriptures , and auncient Rabbins , to convince the Iewes , of their palpable , and more then miserable blindnesse ( if more may be ) for their long , vaine , and endlesse expectation of their MESSIAH ( as they dreame ) yet for to come . Written in Barbarie , in the yeare 1610 , and for that cause directed to the dispersed Iewes of that Countrie , and in them to all others now groaning under the heauy yoake of this their long and intollerable captivitie . which yet one day shall have an end ; ( as all other states and conditions in the World , they have their periods ) even when the fulnesse of the Gentiles is come in , and when that vayle shall be taken away from their hearts , as is prophecied . Brethren , my hearts desire and prayer to God for Israel , is , that they might be saved . Rom. 10.1 . For I would not ( Brethren ) that ye should be ignorant of this secret ; that partly obstinacie is come to Israel , untill the fulnesse of the Gentiles be come in : and so all Israel shall be saved ( as it is written &c. ) Rom. 11.25 . And Ierusalem shall be troden under foot of the Gentiles , untill the time of the Gentiles be fulfilled . Luk. 21.24 . Even to this day , when Moses is read , the vayle is laid over their hearts : neverthelesse , when their heart shall be turned to the Lord , the vayle shall be taken away . 2 Cor. 3 , 15. Verely , I say unto you , ye shall not see me , untill the time come that ye shall say , Blessed is he that commeth in the name of the Lord. Luk. 13.35 . How beautifull are the feete of them which bring glad tidings of peace , and bring glad tidings of good things . Rom. 10.15 . AMSTERDAM , Imprinted by Giles Thorp . Anno M. DC , XIX . TO THE HIGH AND MIGHTY PRINCE FREDERICK KING OF BOHEMIA , &c. And TO HIS ROYALL SONNE the most hopefull yong Prince FREDERICK HENRY . Most High and mightie Prince , THis Treatise was published seven yeares agoe , and Printed in the Low-Countries ; not long after the death of that noble Prince Henry my master : And for that , and some other reasons , Dedicated to those high and honourable personages ; as by the Epistle following may appeare . The same reasons have moued me to revise it , and publish it a new , vnder the Protection also of your Maiestie and Royall Issue ; that most hopefull yong Prince ; cujus e●go etiam nomine ipso recreor , in whom the name of Prince Henry is now revived again to Gods Glory ; So likewise the name of Queene Elizabeth , by your Majesties most happy inauguration King of Bohemia : which two names are yet pretious , and ever will be in the hearts of the English Nation , and other Nations likewise . The other reason , for that the Iewes also ( whom this argument chiefly concerneth ) many of them remaine in your Maiesties Dominions : whereof in time your Maiestie , or Royall Issue ( as may be hoped ) raised vp of God for that very purpose , may be a happy instrument ; as of the finall desolation of that Mysterie of Iniquitie Babylon : so consequently of the finishing of that Mysterie of Godlinesse ; even the conversion of the Iewish Nation , the very period of all Prophecies . And then ( as Iohn concludeth his Revelation ) come Lord Iesu. He which testifieth these things saith , surely , I come quickly , Amen . Even so come Lord Iesu. Amen , Amen . Your Maties . most humble devoted seruant IOHN HARRISON TO THE HIGH AND Mighty Lords , the States Generall of the vnited Prouinces of the Low-Countries . Also , TO THE HIGH AND Mighty Prince Maurice , Prince of Orange , &c. And To his noble Brother Prince Henrie : All happinesse . FOR two reasons I haue made bold to present unto your high and honourable considerations this Treatise following . The one more particular , in respect of that intyre amitie , and correspondence , which was betwixt my deare Master deceased Prince Henrie , of famous memorie , and your Exce●lencie ( and whole State ) whom he much honoured , and thereof gaue sundry testimonies , both publique and private , whereof my selfe ( hauing the honour to be one of his Seruants neere unto him , and by reason of my attendance much in his presence ) was oftentimes an eare-witnesse . And that your princely Brother ( alter idem , an other Henry , cujus ego nomine ipso recreor , even for my Masters sake , that gone is , and for that affection he sh●wed towards his Highnesse , both in Life and Death ) who was much conversant with him before his sickn●sse , and in his sicknesse came diu●rs times to visite his Highnesse , and to condole with us in our heavinesse , can also I make no doubt witnesse sufficiently : whose hearts , or rather but one heart and soule ( as it is in that place ) seemed to be knit together , like the soule of David and Ionathan by a mu●uall symp●thie , as in name , so in nature and correspondence of disposition : which had not untimely death prevented , some further covenant , like that of David and Ionathan , might perhaps in time haue beene concluded , wor●●●e such heroicall spirits . An other reason is , for that the persons whom this Argument chiefly concerneth , to wit , the Iewes , many of them remaine in your Countrie , and haue their habitation in peace and safetie : not in that slaverie as in other Nations , accounted of in the basest maner that may be , in the number of dogs rather then of Men. Which though it haue fal●en upon them by the just judgement of God , yea , and by their owne judgement upon themselues , so much the more just : his blood be upon us , and upon our children : yet are they , children of the Promise , and beloved for the fathers sake , as Paul pleadeth for them in divers places , alledging both their prerogatives and priviledges aboue the Gentiles : What is then the preferment of the Iew ( saith he ) much euery maner of way . For to them apperteineth the adoption , and the glorie , and the covenants , and the giving of the Law , and the service of God , and the Promises : of whom are the Fathers , and of whom concerning the flesh Christ came , &c. And in that respect we Gentiles ought not so proudly and tyrannously to insult over them ( as many doe ) especially Christians of all others , should not adde affliction to affliction : but rather pitie and bewaile their induration ( as Paul doth in the place before cited ) expecting with patience their conversion in due time , as the Lord hath promised : for if God himselfe loue them being his enemies ( for they are beloved ( as I said before ) for the Fathers sake , as he loved us before our conversion ( when we were his enemies he loved us : so the Apostle testifieth ) why should we Christians hate and abhorre them , who are so highly in Gods account ( even the beloved of the Lord ) and hold them in such disgrace and contempt as we doe : as in my sma●l observation , and experience , I am able to testifie , both by that I have seene and heard : which rather exasperateth them against our profession then otherwise . Which harshnesse and uncharitablenesse of ours ; together with the Idolatrie , and superstition of the Church of Rome , in worshipping of Images , and such like tromperie , I am perswaded , haue beene two maine obstacles to their conversion hitherto : as some of them in Barbarie objected to me , saying : the Christian Religion could not be the true Religion , for that it alloweth the worshipping of images , which is expresly against the Law : Thou shalt not make to thy selfe any grauen Image . And if we say they crucified Christ , and therefore we hate and abhorre them , even to the third and fourth generation , that is to say , their posterity for ever : so doe we daily by our crying sinnes , euen crucifie againe the Lord Iesus , they but once and unwittingly ( as Saint Peter testifieth ) we often , and that both wittingly , and willingly , to our greater condemnation , in respect of the fulnesse of knowledge we haue in the Messiah . This is that fulnesse of the Gentiles , already come in ( whereof the Apostle long since prophecied ) as in knowledge abounding , so in sinne super-abounding , and that generally through out all Nations . Of whom I doubt much whether I may say ( as it was said in times past of the Amorites as touching their fulnesse ) it was not yet come : for I am sure the fulnesse of the Gentiles ( as touching sinne ) is already come : fulnesse of Bread , and aboundance of Idlenesse , as in Sodome : yea fulnesse and loathsomnesse , even of Manna it selfe : as the children of Israel in the end waxed wearie of that heavenly foode , so is it with us in respect of the foode of our soules . Else what meaneth so many Sects , and Schismes in our Church at this day ? Diseases arising from some bad humours and corruptions in the body ( as all diseases doe ) which therefore ought to be purged . Surely the varietie of the one argueth a fulnesse and sacietie of the other . We are fallen from the names of Christians , given to the Primitiue Church , to be baptized into new names ; Anabaptists , Arminians , & id genus farinae : Corne I may not call them , but chaffe : yea , rather tares sprung up with the good Corne , over-spreading , and over-topping it too in many places : but both must grow together till the harvest . Yea , our fulnesse and nicenesse is such , as we can taste no maner of meat almost , but what some curious cookes for the nonce provide for us : every one must have a cooke for his owne palate . We are fallen into that time fore-prophecied by the Apostle , 2. Tim 4. For the time will come when they will not suffer wholesome Doctrine , but having their eares itching , shall after their owne lusts get them a heape of Teachers . We are even wearie of Manna , as the children of Israel were . And therefore now that they haue fasted so long time , and that fulnesse of the Gentiles come upon us ; it standeth both with the Lords justice and his mercie , both to us and them , to doe to them as he did to us at the first , and to us as he did to them . Behold therefore the bountifulnesse and the severitie of God , toward them which have fallen severitie , but toward thee bountifulnesse , if thou continue in his bountifulnesse , or else thou shalt also be cut off : and they also if they abide not still in unbeliefe shall be graffed in , for God is able to graffe them in againe . Of which g●orious worke of the conversion of the Iewish Nation , and finishing of that mysterie of godlinesse ; if you ( most h●gh and mightie Lords ) shall be the first beginners in your owne Countrie , as you haue already playd your parts against the mysterie of Iniquitie , both at home and abroad , both by Sea and by Land , as the chiefe bulwarks of Christian R●ligion at this day against the power of Antichrist and all his adhaer●nts , whereof you have borne the brunt ( as Tully saith of the Scipioes ; they were propugnacula belli punici ) and therefore deserve the prize aboue all other Nations ) you shall not onely highly advance your honour in this World ( as you have done already , both in those your martiall aff●ires , and otherwise , also by a generall eye of policie ( or rather so many Argus eyes ) watching over all estat●s , to keepe them upright and in order : especially those extraordi●ary , and magnificent ( I may well call them so ) workes of Chari●ie towards the poore , in those your state●y Ho●pitals , and Guest-houses , and such l●ke places of provision : no crying for bread nor complayning in your Streetes ▪ but also in the World to come , you shall a●vance your selues in honour and glory aboue the Heave●s : where you shall shine like so many Starres in the ●irmament , and as the Sunne in his strength : for so it is said : They that turne many to Righteousnesse , shall shine as the Starres forever and ever : And they that honour me ( saith the Lord ) I will honour : then the which , what greater incouragement . And so humbly craving pardon for this my boldnesse being a Stranger , or wherein otherwise I have erred : I commit you ( according to your high and eminent Places , Estates and orders , which in my heart more I honour , than eyther my tongue or Penne can worthily expresse not so well knowne vnto me ) to the Almighty : To whose service I rest devoted IOHN HARRISON . To the Reader . I Must confesse ( Christian Reader ) that a great part of the proofes following , together with the methode , I have borrowed out of a Booke called the Christian Directorie or Resolution , in English , which I had with me in Barbarie : none else of that argument , but the Booke of Bookes , which is the Bible . And therefore least any one should accuse me hereafter of secret theft ; I doe ingeniously acknowledge before hand with the Poet : Fateor me transtulisse . But yet with many additions , and alterations of my owne , I have made it of right ( as it were my owne , without any wrong to the Author . And so I referre it to thy Christian censure . THE MESSIAH ALREADIE COME . First for the promises and prophecies of old as touching the coming of a Messiah , whom we call CHRIST , both they and we agree , both of us reading dayly in our Churches & Synagogues , teaching & holding for canonicall the verie self same Scriptures , euen the Law and the Prophets . In so much that the Gentile is oftentymes enforced to marvile , whē he seeth a people so extreāly bent one against another , as the Iewes are against Christians , and yet doe stand so peremptorily in defence of those verie principles , which are the proper causes of their disagreement . But in the interpretation & application thereof ariseth all the controversie , they understanding and applying all things literally and carnally to their long looked for Messiah yet for to come , we after a spirituall maner understanding all those promises and prophecies to be most truly and really fulfilled in the person of our blessed Mesiah , alreadie come , they expecting a temporall King , to rule and conquer in this world , we acknowledging a spirituall King , whose kingdome is not of this world , as himself did many tymes protest , while he was in the world : My kingdome is not of this World. To beginne with Adam and so forward . Gods Promise to Adam . THe first promise as touching the Messiah is this made to Adam after his fal , for the restoring of mankind , to witte that the seed of the woman should breake the serpents head , that is to say one of her seed to be borne in tyme should conquer the divel death and sinne , as the auncient Iewes understand this place , which being a spirituall conquest and against a spirituall enemie the divel , he ( I meane the Messiah ) must needs be a spirituall , and consequently not a temporall King , as the Iewes imagine . Gods Promise to Abraham . THe second to Abraham Isaack & Iaacob often repeated . To Abraham Gen. 12.3 . In thee shall all the families of the earth be blessed . To Isaack Gen. 26.4 . In thy seed shall all the nations of the earth be blessed . To Iaakob Gen. 28.14 . In thee and in thy seed shall all the families of the earth be blessed . Therefore the Gentiles aswell as the Iewes , the blessing is generall without exception , all the families of the earth , all nations , no prerogatiue of the Iewe , no exception of the Gentile , as touching the Messiah , I meane the benefit of this so generall and great a blessing , though otherwise much everie waye , as the Apostle reasoneth to the Romans . Whereupon I inferre as before , that the Messiah must be a spirituall and not a temporall King : otherwise it had been but a verie small benediction to Abraham , or others after him ( who neaver sawe their Messiah actually ) if he must haue been onely a temporall King , and much lesse blessing had it been to us Gentiles , if this Messiah of the Iewes must haue been a worldly and a temporall Monarch , to destroy and subdue all those Nations formerly blessed ( and blessed shall they be ) to the servitude of Iurie , as the later Teachers doe imagine . The Prophecie of Iaakob . THe third ( which confirmeth the former ) is the prophecie of Iaacob at his death Gen. 49.10 . The rodde or scepter shall not depart from Iudah , nor a Lawgiver from between his feet , till Shiloh come and the people or nations shall be gathered vnto him . Which the Chaldie Paraphrase , as also Onkelos , both of singuler authoritie among the Iewes , doe interpret thus . Vntill Christ or the Messiah come ( which is the hope and expectation of all nations , aswell Gentiles as Iewes ) the government shall not cease in the house or Tribe of Iuda . Whence I inferre the same conclusion as before , that if the Messiah must be the hope and expectation , aswell of the Gentiles as of the Iewes , then can he not be a temporall King to destroy the Gentiles , as the later Iewes would haue it , but a spirituall King , as before hath been declared . Secondly , if the temporall Kingdome of the house of Iuda whereof the Messiah must come , shall cease and be destroyed a● his comming , and not before , that being a certayne signe of the tyme of his manifestation , how then can the Iewes expect yet a temporall King for their Messiah , the scepter alreadie departed & gonne , their kingdome and priesthood defaced , their citie and temple destroyed , themselues scattered amongst all nations , and so haue continued almost this sixteene hundreth yeeres , yea such a fatall and finall desolation by Gods just judgment brought upon that wofull Nation , & that not many yeares after the death and passion of our Saviour Iesus Christ , according to his prophecie in his life tyme , as may fully settle our fayth in this poynt . The Prophecie of Moses . THe fourth is that of Moses to the people of Israel , The Lord thy God will rayse up unto thee a Prophet like unto me , from among you , euen of thy bretheren , unto him ye shall hearken , &c. and in the verses following , I will rayse them up a prophet from among their bretheren like unto thee ( sayth God to Moses ) and will put my words in his mouth , and he shall speake unto them all that I shall command him , and whosoever will not hearken unto my words , which he shall speak in my name , I will require it of him . Which words cannot be understood of any other Prophet that ever lived after Moses amongst the Iewes , but onely of the Messiah , as appeareth most playnly in another place in Deutro . where it is sayd , There arose not a Prophet in Israell like unto Moses , whom the Lord knewe face to face , in all the miracles & wonders which the Lord sent him to doe , &c. no such Prophet except the Messiah ever after to be expected : but the Messiah , he it is that must match and overmatch Moses everie waie , he must be a man as Moses was in respect of our infirmities , euen according as the people of Israel themselues desired the Lord in Horeb , saying , let me heare the voyce of the Lord God no more , nor see this great fire any more , that I dye not . And the Lord sayd unto Moses , they haue well spoken , I will rayse them up a Prophet from among their bretheren , like unto thee , &c. He must be a Lawgiver , as Moses was , but of a farre more perfect Law , as hereafter shall appeare , he must be such a one whom the Lord hath knowne face to face , as he did Moses , but of a far more divine nature . For as it is in Esay , Who shall declare his age ? Lastly , he must be approved to the World by miracles , signes , and wonders , as Moses was , which the Lord shall send him to doe , as he did Moses . But no such Prophet hath ever yet appeared in the world , not ever shall , who hath so fitly answered this type , so perfectly observed the Law of Moses ( which Moses himself could not doe ) giving us in stead thereof a farre more excelent Law , as was prophecied long before that he should . And finally , so miraculously approued himself to the world , to be sent from God , by signes and wonders donne both by himself & his Apostles , as hereafter shall appear ) except this Christ which we professe , therefore he alone is the true Messiah and no other to be expected The Prophecie of David . THe fift , is the prophecie of David , a type also of the Messiah , who for that he was a holy man , a mā after Gods own heart , out of whose linage the Messiah was to come , had this mysterie most manifestly reveiled unto him , for the assurance whereof as of a great mysterie , euen that of Christ and his Church , God byndeth himself by an oath saying , I haue made a covenant with my chosen , I haue sworne unto David my servant , thy seed will I stablish for ever , and set up thy throne from generation to generation , Selah . Which words although the later Iewes will apply to King Salomon ( and so in some sorte they may , for that he was also a type of the Messiah ) yet properly these words , I will stablish the throne of his kingdome for ever , so often repeated , cannot be verified of Salomon , whose earthly Kingdome was rent and torne in pieces , streight after his death , by Ieroboam , and not long after , as it were extinguished , but they must needs be understood of an eternall King and kingdome , as must also those other words of God in the psalme : Thou art my sonne this day haue I begotten thee , aske of me , and I will giue thee the Heathen for thyne inheritance , & the ends of the earth for thy possession , Thou shalt crush them with a rod of yron , and breake them in pieces like a p●tters vess●l , which prophecie was never fulfilled in Salomon , nor in any other temporall King in Iewrie after him . And much lesse this that followeth , They shall feare thee as long as the sunne and moone endureth from generation to generation . In his daies shall the righteous flourish , and abondance of peace so long as the moone endureth . His dominion also shall be from sea to sea , and from the river unto the ends of the earth , They that dwell in the wildernesse shall kneele before him , and his enemies shall lick the dust . The Kings of Tharshish and of the yles shall bring presents , the Kings of Sheba and Seba shall bring gifts , yea all Kings shall worship him , all nations shall serue him . His name shall be for ever , his name shall indure as long as the sunne , all Nations shall be blessed in him , and shall blesse him . And blessed be the Lord God , euen the God of Israel which onely doth wonderous things . And blessed be his glorious name for ever , and let all the earth be filled with his glorie , Amen , Amen . And so he endeth as it were in a traunce , ravished beyond measure , with the sweet and heauvenly contemplation of this spiritual and everlasting kingdome of the Messiah , for to him and to no other can all these circumstances and hyperbolicall speaches of David ( rapte with the spirit of prophecie ) properly and primarily apperteyne , though literally the Iewes understand them of Salomon , as they doe many other places in like case , applying them onely to the type , never looking to the substance , whereof those types and figures were but shadowes and semblances , God of his mercie in his good tyme take away the vayle from their hearts , that at length they may see the true Salomon in all his royaltie , not any longer to grope at noone dayes , wincking with their eyes against the cleare sunne like their forefathers , as it is in Esay : a most fearefull judgment of God layd upon that Nation of old , objected to them many tymes and oft , both by Christ and his Apostels , but in vayne , goe and say unto this people , ye shall heare indeed but shall not understand , ye shall playnly see and not perceiue , make the heart of this people fatte , make their eares heavie , and shutte their eyes , least they see with their eyes , and heare with their eares , and understand with their hearts , and convert and be healed . Whereupon ensueth ( euen upon this wincking and wilfull obstinacie ) a most severe denunciation of finall desolation . Lord how long ( sayth the Prophet ) and he answered untill the cities be wasted without inhabitant , the houses without a man , and the land be utterly desolate , &c. But yet a tenth reserved to returne , a holy seed remayning in due tyme to be converted . This judgment and desolation , hath been along tyme upon them , they feel it and groane under the burden of it , as their forefathers did in Egypt under Pharaoh , & yet wincking shutte their eyes and will not see it , I meane , acknowledge the true cause of these so great judgments revealed from heauen upon thē , euen the contempt of Gods holy Prophets sent unto them from tyme to tyme , but especially of the Messiah , whose blood lyeth heavily upon them , euen to this day , as their forefathers desired , his blood be upō us & on our children , which all the world seeth is come to passe , yea they themselues feele it , yet wincking with their eyes they will not see it . But there is a tenth to returne &c. The rest which will not this their Messiah to raigne over them , let them look into that parable in the Gospel , there shall they finde a farre more fearefull destruction denounced then the former . The first being but for a tyme , but a type of the other , but a beginning of woes , the other eternall , for ever and ever . The first he pronounceth with teares over Ierusalem , the second he denounceth as an angrie Iudge , provoked at length to execute his fierce wrath upō them , without any compassion at all . His words are these : Moreover , those mine enemies , which would not that I should raigne over them , bring them hither , and slay them before me . Which words of our Saviour although they will in no wise beleeve , no more then they did the former , yet shall they find his words one daye , as truly fulfilled to them in the one , as they haue done alreadie in the other . And howsoever hitherto they haue esteemed of him as a false prophet , a deceiver , yet hath he been to them but too true a Prophet in all their calamities both first and last . And so after this long digression I come to the next . The Prophecie of Ieremie . THe sixt , which confirmeth the former , is that of Iere. 23 , 5. Behold the dayes come sayth the Lord , that I will rayse up unto David a righteous braunch , and a King shall raigne , &c. And this is the n●me whereby they shall call him , the Lord our righteousnes . This was spoken of Davids seed aboue 400 yeeres after David was dead and buried , which proveth manifestly , that the former promises were not made unto him for Salomon his sonne , or any other temporall King of his line , but onely for the Messiah , who was called so peculiarly the sonne and seed of David . The Prophecie of Ezechiel . THe seauenth , which also confirmeth the other , is that of Ezec. 34.23 . I will set up ashepheard over them , he shall feede them , euen my servant David , &c. In which words the Iewes themselues doe confesse , in their Talmud , that their Messiah is called by the name of David , for that he shall discend of the seed of David , and so it must needs be , for that King David being dead so long before , could not now come againe in his owne person to feed them him self . The Prophecie of Isaie . THe eight , is the prophecie of Isaiah , 2.2 . It shall be in the last dayes , that the mountayne of the house of the Lord shal be prepared in the toppe of the mountaines , and shall be exalted aboue the hilles , and all nations shall flowe unto it , &c. for the Law shall goe forth of Syon , and the Word of the Lord from Ierusalem . He shall judge among the Nations . Which verie words Michah repeateth , cap. 4.1 . and are applyed there as also here unto the Me●siah , they can haue no other meaning , by the judgement of the Iewes themselues . In that daie shall the budde of the Lord be beautifull and glorious , and the fruit of the earth shall be excellent . Vnto us a child is borne , & unto us a sonne is giuen , and the gouvernment is upon his shoulders , he sh●ll call his name Wonderfull , Councellor , the mightie God , the everlasting Father , the Prince of peace , the increase of his gouvernment shall haue none end . And in the 11. chap. There shall come a rod forth of the stock of Ishai , and a graffe shall growe out of his root , & the spirit of the Lord shall rest upon him . Behold your God cometh &c. Then shall the eyes of the blynd be lightned , and the eares of the deaf shall be opened , then shall the lame man leape like a hart , and the dumme mans tongue shall sing , &c. chap. 35.4 . And he sayd , it is a small thing that thou shouldest be my servant , to rayse up the tribes of Iacob , and to restore the desolations of Israell . I will also giue thee for a l●ght of the Gentiles , that thou mayest be my Salva●ion unto the ends of the earth . chap. 49.6 . Out of all which places before aledged , I conclude , first the cōming of a Messiah , which the Iewes will not denie : secondly , that he must be King aswell of the Gentiles as of the Iewes , which they cannot deny : thirdly that he must be a spirituall and not a temporall king , as they imagine . It followeth next to be proved , that he must be both God and man , euen the sonne of God : the second person in Trinitie to be blessed for evermore , which also they shall not deny . That the Messiah must be both God and Man. The Iewes at the first agreed with us in all or most poynts as touching the Messiah for to come , denying onely the fulfilling or application thereof in our Saviour , but since the later Iewes finding themselues not able to stand in that issue against us , they haue devised a new plea , saying , that we attr●bu●e manie things unto Iesus , that were not foretold of the Messiah to come , namely , that he should be God , and the sonne of God , the second person in Trinitie , which we will proue both by Scriptures , as also by the writings of their own forefathers . For Scriptures , it is evident by all ( or the most ) alledged before , that the Messiah must be God , euen the sonne of God , indued with mans nature , that is , both God and man. So in Genesis , where he is called the seed of the woman , it is apparant he must be man , and in the same place , where it is sayd , he shall breake the serpents head , who can doe this but onely God ? So in Isay , where he is called , the budde of the Lord , his Godhead is signified , and when he is called the fruit of the earth , his Manhood . And so in an other place . Behold a virgine shall conceiue and beare a sonne , and thou shalt call his name Immanuel , that is to say . God with us , which name can agree to none , but to him that is both God and man. And who can interpret these speeches , that his kingdome shall be everlasting Isa. 9. That his name shall be for ever , ●it shall indure as long as the sunne and the moone , That all Kings shall worship him , all nations serue him , Psal. 72. worship him all ye Gods , Psal. 97. that no man can tell his age , Isai. 53. that he must sitte at the right hand of God. Psal. 110. Who , I say , can understand or interpret them but of God , seeing in man they cannot be verified , with which place of Scripture the Euangelists doe report , that Iesus did put to silence divers of the learned Pharises : for , sayth he , if the Messiah be Davids sonne , how did David call him Lord ? signifying , thereby , that albeit he was to be Davids sonne , as he was man , yet was he to be Davids Lord as he was God , and so doe both Rab. Ionathan , and their owne publique commentaries interpret this place . Michah is plaine , His going forth is from the beginning , and from everlasting , And Isay is bold to proclaime him by his owne name , euen God , and to giue him his right stile , with all his additions , ( as Herolds to great Kings and Princes use to doe ) he shall call his name , Wonderfull , Councellor , the mightie God , the everlasting Father , the prince of peace , &c. In vayne therefore is that objection of the Iewes , that El , or Elohim , signifying God , is sometymes applyed to a creature , here it cannot be so , nor in the next place following , Psal. 45.6 . Thy throne o God is for ever and ever , &c. Wherefore God euen thy God hath anoynted thee with the oyle of gladnes ab●ue thy fellowes , which cannot be applied to Salomon , but as a type of the Messiah . Howsoever the name IEHOVA which is of such reverence among the Iewes , that they dare not pronounce it , but in place thereof read Adonai , that I am sure they will never grant to belong to any creature . Then what say they to that of Ier. 23.6 . where the Messiah is called in plaine termes Iehovah , And this is the name whereby they shall call him , Iehovah our righteousnes . So likewise , chap. 33.16 . over againe is he called by the same name Iehovah our righteousnes . And so doe the auncient Iewes themselues expound this place , namely , Rabbi Abba , who asketh the questiō what the Messiah shall be called , and answereth out of this place , he shall be called the Eternall Iehovah . The like doth Misdrasch . upon the first verse of the 20 Psalme . And Rabbi Moyses Hadersan , upon Gen. 41 : expounding that of Zephanie 3.9 . concludeth thus : In this place Iehovah signifieth nothing els but the Messiah , and so did one of the Iewes at unawares acknowledge to me , alledging that place out of the Psalmes , the Lord doth build up Ierusalem &c. that their Messiah at his coming should build a new citie and Sanctuarie , much more glorious then the former . So did he also interpret that place of Hagg. 2.10 . of a third temple . Whereupon I inferred , seeing in those words he alledged , the Lord doth builde vp Ierusalem , the Hebrew word is Iehovah , therefore by his own interpretation the Messiah must be Iehovah which he could not well shifte off , but sayd that Adonai ( for Iehovah they dare not name ) must there be understood , which point of the Godhead of the Messiah the most auncient Iewes did ever acknowledge proving by sundrie places of Scripture , not onely that he should be the sonne of God , but also the word of God incarnate . First that he should be the sonne of God , they proue out of Gen. 49.10 . The scepter shall not depart , &c. till Shiloh come . Which Rabbi Kinhi proveth to signifie his sonne , that is the sonne of God. Out of Isai , where he is called the budde of the Lord. Out of the Psalmes , where it is sayd , thou art my sonne , this day haue I begotten thee . And a litle after kisse the sonne least he be angrie , and ye perish , blessed are all they that trust in him , which last words cannot be understood of the sonne of any man , for it is written , Cursed be the man that trusteth in man , Ier. 17.5 . Secondly , that he shal be the Word of God , they proue out of Isay , as also out of Hosea , where it is sayd , I will saue them by the Lord their God. Ionathan translateth it thus , I will saue thē by the Word of their God. So where it is sayd , The Lord sayd to my Lord , sit at my right hand , &c. The Lord sayd to his Word , sit at my right hand . Also where it is sayd , He sent his Word and healed them . Rabbi Isaack Arama , upon Gen. 47. expoundeth it to be meante of the Messiah , that shall be Gods Word : So likewise that of Iob , I shall see God in my flesh , &c. Rabbi Simeon upon Gen. 10. gathereth therupon , that the Word of God , shall take flesh in a womans wombe . Another out of these words ; Iehovah our God is one Iehovah , proveth the blessed Trinitie , saying , by the first Iehovah , is signified God the Father , by the next , which is Elohim , God the sonne , and by the other Iehova , God the Holy Ghost proceeding of them both : to all which is added the word one , to signifie , that these three are indivisible , but this secret ( sayth he ) shall not be reve●led untill the coming of the Messiah . These are the words of Rabbi Ibda , reported by Rabbi Simeon , in a Treatise called Zoar of great authoritie among the Iewes , where also the sayd Rabbi Simeon interpreteth those words of Isay , Holy , holy , holy , Lord God of Hosts , in this maner . Esay by repeating three tymes Holy ( sayth he ) doth signifie as much as if he had sayd : Holy Father , holy Sonne , and holy Spirit : which three Holies doe make but one Lord God of Hosts , which mysterie of the blessed Trinitie , Rabbi Hacadosch gathereth out of the verie letters of IEHOVAH , upon those words of Ieremie before recited , the two natures of the Messiah both divine and humane , his two filiations , the one whereby he must be the sonne of God , the other whereby he must be the sonne of man : concluding thereupon , that in him there shall be two distinct natures , and yet shall they make but one Christ , which is the same that we Christians hold . Philo that learned Iewe shall ende this first consideration , touching the nature and person of the Messiah , as himself writeth in his Book De Exulibus , By tradition we haue it , sayth he , that we must expect the death of an high Priest , which Priest shall be the verie Word of God , voyde of all sinne , whose Father shall be God , and this Word shall be the Fath●rs wisdome , by which all things in this World were created , &c. Th●refore the Messiah must be both God and man , both by the Scriptures , as also by their owne writers , they cannot deny it . That the Messiah must change the Law of Moses . AS the Messiah must be both God and man , euen the naturall and onely begotten Sonne of God , and the verie Word of God incarnate , voyde of all sinne , able to satisfie the wrath of his Father , and to fulfill the Law of Moses for us , which Moses himself could not doe , nor any other after him . It was a burdensome Lawe to the children of Israel , A yoake which neither they nor their forefathers were able to beare : so having once in his owne person most exactly accomplished the same here on earth , together with all rites , ceremonies , prophecies , types , figures , and circumstances , of his comming , clearely fulfilled in him and by him . It was necessarie ( I say ) the substance being once come , those shadowes and ceremonies should cease and be abolished , I meane the ceremoniall Law totally , for as touching the morall Law , or the Commandements he sayth , I came not to destroy the Law or the Prophets , but to fulfill them , onely thus farre hath he abolished that too , he hath taken away the curse of it , hanging it on his crosse , euen the handwriting that was against us , together with himself crucified . This ceremoniall Law of Moses ( I say ) consisting of such a multitude of ceremonies , figures , types , sacrifices , &c. all of them for the most part pointing at the Messiah to come ; for by those outward signes and services appointed by God to his people , they were still put in mind of his covenant , and assured of his promise , that the Messiah should come . Moreover it being proper and peculier to one onely nation in all the world namely Iurie , the exercise thereof permitted , but in one onely place of that countrie , namely Ierusalem , whither everie man wa● bound to repaire three tymes everie yeere , to wit , at the Pasqua , Pentecost , and the feast of Tabernacles , there & no where else to offer sacrifice . I say this Lawe of Moses , being altogether ceremoniall , and peculier to that nation , it was necessarie at the comming of the Messiah , the same should be abolished , and a more generall and perfect Law giuen and established , a Law that should be cōmon to all men , serue for all countries , tymes , places , and persons , otherwise how could the Gentiles be made pertakers of the covenant , aswell as the Iewes , how could all these nations , so farre distant from Ierusalem , repaire thrice everie yeere thither , how should everie woman dwelling in the East or West Indies repaire thither for her purification , after everie childbirth , as by the Law of Moses she was commanded Levit. 12. Therefore it is manifest , that this Law of Moses was giuen to continue but for a tyme , euen till the comming of the Messiah , and then another to come in place to continue , till the worlds ende . This signifyed Moses to the people , after he had delivered the former Law to them , saying , The Lord thy God will rayse up unto thee a Prophet like unto me , from among you , euen of thy brethren , unto him thou shalt hearken . As if he had sayd , yee shall heare me till he come , who must be a Lawgiver as my self , but of a farre more absolute and perfect Law , and therefore more to be reverenced and obeyed . And then he addeth in the person of God himself , this thundering sentence against all misbelievers : Whosoever will not hearken unto my Word , which he shall speak in my name , I will require it of him . Which words cannot be verefied in any other Prophet , after Moses untill Christ , for that of those Prophets there arose none in Israel like unto Moses , Deut. 34.10 . They had no authoritie to be Law givers , as Moses had , but were all bound to the observation of his Law , till Christ should come , whom Moses here calleth a Prophet like unto himself , that is , a Lawmaker , exhorting all men to heare and obey him . Hereunto the Prophets subscribe , none of them all presuming to take upon them that priviledge to be like unto him . A prophet like unto Moses , they must let that alone to the Messiah , whose office it is to change the Law of Moses , giuen upon mount Sinay , & in stead thereof , to promulgate a new Law , to beginne at Sion , as sayth the Prophet Isay : The Law shall goe forth of Sion , and the Word of the Lord from Ierusalem . Which cannot be understood of Moses Law , published eight hundreth yeeres before this prophecie , and that from Sinai , not from Sion , but of the preaching of the Gospel , which began at Ierusalem , and from thence was spread over all the world . Which the same Isay foresawe , when talking of the Messiah , he sayth , In that daie shall five cities in the Land of Egypt speak the language of Canaan , &c. In that daie shall the alter of the Lord be in the middest of the Land of Egypt , and a piller by the border thereof , unto the Lord. And the Egyptians shall knowe the Lord in that daie , and doe sacrifice and oblation , and shall vow● vowes , &c. which could not be verified of the Law of Moses , for by that Law , the Egyptians could haue nether alter nor sacrifice , but it was fulfilled upon the cōming of Christ , when the Egyptians were made Christians . Also in another place , and the yles shall waite for his Law. The same was likewise foretold by God in Malachie , where he sayth to the Iewes , and of the Iewish sacrifices , I haue no pleasure in you , neyther will I receiue an offring at your hands , for from the rising of the sunne , unt●ll the going downe of the same my name i● great among the Gentiles , and in everie place incense shal be offer●d 〈◊〉 my name , and a pure offering , for my name is great among the Gentiles , s●●th the Lord of Hosts . Wherein we see , first a reprobation of the Iewish Sacrifices , & consequently of the Law of Moses , which dependeth principally thereupon . Secondly , that among the Gentiles there should be a pure maner of Sacrifice , more gratefull unto God then the other , not limited eyther in respect of tyme or place , as the Mosaicall Law & sacrifice was . For so sayth God in Ezechiel , I gaue them statutes which were not good , and judgments , wherein they shall not liue , that is not good to continue perpetually , nor shall they live in thē any longer , but til the time by me appoynted . Of which tyme he determineth more particularly by Ieremie in these words Behold the dayes come , sayth the Lord , that I will mak a newe covenant with the house of Israel and Iudah , not according to that covenant which I made with their Fathers &c. where you see a new covenant or Testament promised different from the old , whereupon I conclude , the old Law of Moses by the Messiah must be changed into a new . The tyme of his manyfestation with all other circumstances . NOw for the tyme of his manyfestation , with all other circumstances , of his birth , lyfe , death , resurrection , ascension and those things also that fell out afterwards , if we shall consider how particulraly , & precisely they were all foretold by the Prophets , and how long before ( some hundreths some thousands of yeares ) before they fell out ; as also how exactly they were all fulfilled in the person of our blessed Saviour : all directed like so many lynes to one center : we shall ( as it were in a mirrour ) see and behold both the truth of Christian religion setled vpon a most firme & unmovable center ; as also the vanitie of all other religiōs whatsoever , especially this most vain expectatiō of the Iewes to this day , of their Messiah yet for to come , as vaine and fond altogither , as was that opinion of one of the Phylosophers which the word center hath put me in mynd of , that the earth forsooth did move and the heavens stand still : & how far they are degenerate , not onely from all true light & vnderstāding in heavenly matters , but also even from cōmon sense and reason it selfe in things of that nature tending therevnto . And first for the tyme. Daniell who lived in the first Monarchie foretold that there should be three monarchies more , the last the greatest of all , to witt the Romane Empire , and then the eternall King or Messiah should come , his 〈◊〉 are these . In the dayes of these Kings , shal the God of heaven set vp a kingdome which shall never be destroyed , Dan. 2.44 . And just according to this tyme was the Messiah born , namely in the dayes of Augustus Caesar , Luk. 2. ( as both we Christians account and the Iewes acknowledge ) even in those halcyon dayes of peace when the temple gates of Ianus were commannded to be shut , and vpon that very day when Augustus commaunded that no man should call him Lord was this Prince of peace borne . Therefore to him agreeth this circumstance of tyme very fitly , most vainly therefore doe the Iewes after this tyme expect for another . Secondly Iacob who lived many yeares before , prophesied of this tyme very precisely , as already hath bene aleadged , that the Mes●iah whom he there calleth Shilo should come at that tyme when the scepter or goverment regall was departed from the house of Iudah , which was in the dayes of Herod , and never till then , who first vsurped that government , his father in law King Hircanus with all his of●pring of the blood royall of Iuda , togither with the Sanhedrim put to death . The genealogies of the Kings and Princes burned . A new pedegrie for himselfe divised , In a word all authority regall whatsoever belonging to that tribe , at that tyme , quite extinguished . And just according to this tyme was our Saviour borne , namely in the dayes of Herod , Math. 2.1 . Therefore , to him agreeth this circūstance of tyme very fitly : most vainely therefore doe the Iewes after this tyme expect any longer . Thirdly God himselfe saith by his Prophet Hagga● ; that the Messiah whome he there calleth the de●ired of all nations : shall come in the tyme of the second temple , which was then but new built , farr inferior in statelynes and glory to the former built by Solomon , ( which the old men in the book of Ezra testify by their weeping when they sawe this second temple , and remembred the glory of the first . The words of the Lord by his Prophet Haggai are these . Speake vnto Zerubbabel : who is left amonge you that sa●e this hous● in her first glory and how doe you see it now ? is it not in your eies in comparison of it as nothing ? yet now be of good cheere ô Zerubbubel for thus saith the Lord of hosts yet a litle while and I wil shake the heavens and the earth and the sea and the drie land . And I will move all nations , and the desire of all nations shal come , and I will fill this house with glory saith the Lord of hostes . The glory of this last house shal be greater their the first &c. which must needs be vnderstood of the coming of the Messiah to wit his personall presence in this second temple , in whom is the fulnes of glory , & therefore could he and none other , fill it with glory , being himselfe indeed the King of glory . Lifte vp your heads ô yee gates and be yee lift vp yee everlasting dores and the King of glory shall come in . So doth Mallachie prophesy in these words . The Lord whom yee seeke shall speedily come to his temple , even the m●ssenger of the covenant whom yee desire , behold he shall come sayth the Lord of hosts &c. And so indeed he did , for Christ Iesus came into the world during this second temple , and did himselfe likewise foretell the destruction thereof , which came to passe even in that age . Therefore to him agreeth , this circumstance of tyme very fitly , most vainly therefore doe the Iewes after this tyme , to wit the destruction of the second temple expect any further . Fourthly the Messiah by the true computation of Daniels prophesie , accounting his Hebdomades or weekes for so many yeeres to be multiplied by seauen : that is to say weekes of yeares , ( as they must needs be understood ) was to come just according to the tyme before mentioned , his words are these : Seventie weeks are determined upon thy people and upon thyne holy citie : knowe therefore and understand , that from the going forth of the Command●ment to bring againe the people , and to build Ierusalem unto Messiah the Prince , shall be seauen weeks , and threescore and two week● . And after threescore and two weeks shall the Messiah be slayne , and not for hims●lf . And the people of the prince that shall come shall destroy the citie and sanctuarie , and he shall confirme the covenant with many for one week , & in the middest of the weeke he shall c●use the sacrifice and oblation to cease . Which Hebdomades , or weeks of yeeres , whether we account from the first yeere of Cyrus who first determined the Iewes reduction , or from the second of Darius , who confirmed , and put the same in execution , or from the twentieth yere of Darius , for that he then made a new Edict in the favour of Nehemias , and sent him into Iury : everie way they will ende in the raigne of Herod and Augustus , under whom Christ was borne , or in the raigne of Tyberius , under whom he suffered . And by no interpretation can it be avoyded , but that this tyme is now out , aboue one thousand and fiue hundreth yeeres . Beside● , this being a cleare prophecie of the Messiah ( howsoever somewhat more intricate and obscure , in respect of the yeeres , wherein the Prophet alludeth to the captivitie of Babylon , as some thinke ) must needs be interpreted according to the former prophecies also of the Messiah . And so doth the Prophet expound himself in the former words , namely that theMessiah should be slaine , before the destruction of the citie and Sanctuarie . Yet is there one weeke more to make up the number of seauentie , in the midst of which weeke the Messiah should be slayne , which came to passe accordingly , for in the middest of that weeke , that is about three yeeres and an half after his baptisme , Christ Iesus the true Messiah was slayne , and not for himself , for Pilat could find no fault in him : I find no fault in the man , I finde no cause of death in him , I am innocent of the blood of this Iust man , look ye to it . Not for himself but for us was he wounded ( as sayth the Prophet Isai ) He was wounded for our transgressions . Therefore to him doth this circumstance of tyme beare witnes , and consequently the Iewes after these tymes by God himself appointed for the Messiah , expecting yet for an other beside● the vanitie of this their expectation , they make God himself a lyer , yea and all their Forefathers Abraham , Isaack and Iacob , & all the holy Prophets ( whose children they hold themselues to be ) who all of them sawe these dayes , and prophecied of them , Abraham rejoyced to see my day ( sayth our Saviour ) and he sawe it , and was glad . ) All these make they Lyers with themselues , whereby they shewe themselues , rather to be the children of the Divil , who is the father of lyes , then of Abraham , who is the father of the faithfull onely . For so did that vile serpent at the first , euen dare to giue God himself the lye ( as it is in Genesis ) God ●ayth there to Adam ▪ In the day that thou eatest of such a tree thou shalt dye the death : No ( sayth the Divil ) it is not so , ye shall not dye as all . So doe these Imps of Sathan , generation of vipers , as Iohn the Baptist in his time called them , euen just after the same maner . For sayth God by his prophets , at such a tyme will I sende the Messiah into the world , and by such and such markes , ye shall knowe him : no sayth this froward generation , it is not so , he hath not yet sent him , he is not yet come , we acknowledge no such marks , as that he shall be poor and of no reputation in this world , put to death . We look for a magnificent prince , we will none of such a base fellowe , as this Iesus to reigne over us , a false Prophet , a deceiver , and so forth , with whatsoever els their malicious harts can imagine , their blasphemous tongues , being set on fire of hel , are ready to utter to his disgrace . But let them looke into that parable of our Saviour & there they shall find him another maner of persō thē they imagine , I will repeat it unto them . Moreover those mine enemies who would not that I should raigne over them , bring them hither and stay them before me . God of his mercie giue them repentance in tyme of their heynous and high blasphemies , that they may mourne for him whom they haue pierced , everie familie and tribe apart . Repent for the kingdome of heauen is at hand , And think not to say with your selues , we haue Abraham to our Father , for I say unto you , that God is able of these stones , to rayse up children unto Abraham . Now is the axe put to the roote of the tree . The last trumpet will blowe and then it wil be to late , when ye shall heare that shrill voyce ringing in your eares arise ye deade and come to judgment , that voyce will awake you out of all your dreames , and make you arise whether ye will or no , when ye shall see the sonne of man come in his glorie , euen your long looked for Messiah , like a magnificent prince indeed , but litle to the comfort of those that remayne obstinate . Awake therefore to your salvation that ye be not awakened hereafter to your condemnation : Awake thou that sleepest , stand up from the dead , and Christ shall giue thee light , shake of all your ydle dreames and foolish fantasies of your imaginarie Messiah , fitter for children then men of discretion , consider with your selues at length , how long ye haue overslept your selues , how manie ages are now past and gone , since both by computation of Scriptures ( as aforesayd ) as also by the observation of your owne Doctors , and Teachers , your Messiah was to come , and yet you see him not , no nor any likelyhood at all of his comming , more then at the first , yea rather all evidenc●s and probabilities to the contrarie that may be , looke into your Talmud , and there ye shall see plainly , if you be not blynd there also as you are in the Scriptures , the vanitie of vanities of this your expectation , for so it is indeede . It is often repeated in your Talmud that one Elias left this tradition , that the world should endure six thousand yeares , that is two thousand before the lawe , two thousand under the lawe , & two thousand , after that vnder the Messiah . Which last two thousand yeares , by all computation could not begin much from the birth of Iesus . And your Rabbins long since complayned in that their Talmud , that there seemed to them in those dayes seaven hundreth and odde yeares past since the Messiah by the Scriptur● should have appeared ; and therefore they doe marveyle why 〈◊〉 so longe , deferreth the same much more then may ye marvel vpon whome the ends of the world are come . An other observation cabalisticall they have vpon those words of Isa. 9 : 7 : The increase of his goverment and peace shall have no end , where the Hebrew word is lemarbeh signifying to increase or multiply ad multiplicandum : In which worde , because they finde mem to be shut which is not vsual in the middle of a word they gather many secrets , and amonge other , that seeing mem signifieth 600 yeares , so longe it should be from that time of Isai , vntil the time , of the Messiah , which accompt of theirs falleth out so just , that if you reckō the yeares frō Achas King of Iuda , in whose time Isay spake these words , vntil the time of Herod vnder whom Christ was born , ye shall find the nūber to fail in litle or nothing . A much like observation hath Rabby Moses ben Maimon in his Epistle to his countrymen the Iewes in Africa concerning the time of the Messiah , which he thinketh to be past according to the Scriptures above a thousand yeares , ( he lived about the yeare of Christ one thousand , one hundreth & forty ) but that God deferreth his manifestation for theire sinnes , since which time , hath passed almost 500. yeares more , and yet yee heare nothing of his cōming . Consider this yee Iewes of Barbary for to you partly seemeth this Epistle to be written . Will you then stay still , and say stil after so many hundreth yeares past and gone , that for your sinnes God deferreth yet his cōminge , putting it of from one five hundreth yeares to another , & so in infinitum ? it is all one as if you say , that for your sinnes God hath broken his promise nowe , a thousande and six hundreth yeares , and consequently it may be for your sinnes the Messiah will never come , this must be your last refuge , you may aswell say the one as the other . But howsoever you make your selves sinfull , yea out of measure sinful , yet let God be iust and righteous in his promise ( as it is written ) make not him a lyer as you have done hitherto . To this purpose also apperteyneth the narration of one Elias ( as Rabby Iosua reporteth it in the Thalmud ) that the Messiah was to be borne indeed according to the scriptures before the destruction of the second temple , for that I say saith of the synagogue : before she traveled , she brought forth and , before her paine came she was delivered of a man childe , that is saith he , before the Synagogue was afflicted and made desolate , by the Romans she brought forth the Messiah . But yet saith he this Messiah for our sinnes doth hide himself in the seas and other defarts , till we be worthy of his comming . Which is asmuch in effect as if he had said , ( the one as probable as the other ) that perhaps for our sinnes and vnworthines the Messiah may not come at all , but returne to heaven backe againe from whence he came . And why I pray you not have stayed aswell in heaven all this while rather then in the seas and desarts for so many yeres , to no purpose . I am parswaded if Balaams Asse were aliue againe , and did heare these , and such like your idle fantasies & dreames touching your Messiah , the very asse woulde reprove you to your faces , and make you ashamed of them , wherof though I have read somewhat in divers authors yet coulde I hardly beleeve any such absurdities to be delivered , much lesse defended , by any reasonable creatures , till I had heard some thinge my self . I urged that place of Genesis , to one of them , to witte , that the Scepter should not depart from Iuda till Shilo came , that is the Messiah , which being so long since departed and gone , I asked what reason they had , as yet to expect for a Messiah , he answered , the Scepter was not departed , they had their sheckes , that is to say , chief men of their tribes , in all parts , where they inhabite . Moreover that some of the Moores forsooth had brought them word of a people or nation of the Iewes , inhabiting in a farre countrie , he could not tell me the place where , but first there is a river to be passed , two trees , growing on eyther side directly one against another , which two trees , everie saturday and no day els , doe of their owne accord bowe one towards another , making as it were a bridge for men to goe ●ver . Now the Iewes , by reason that day is their Sabath may not attempt to passe over it . But the Messiah at his comming shall bring them al●ogether , into the land of promise , they knowe not how , rebuyld the citie and sanctuarie in a trice , much more glorious then ever it was before . To which purpose he alledged that place out of the Psalmes , ( The Lord doth buyld up Ierusalem & gather tog●ther the dispers●d of Israel . So likewise interpreting that of Hag. ( the glorie of this last house shal be greater then the first ) of this third imaginarie temple . So literally applying that of Isai , that in those dayes the wolf should dwell with the Lambe , the leoparde lye with the kidde , the calf and the lyon & the fa●te beasts together , and a litle childe to leade them , &c. That these things should thus come to passe literally , according to the verie Hebrewe characters . This is all the knowledge they haue in the Scriptures , the bare Hebrew letters , and no more . Yet can they not speake one word of the true spirituall language of Canaan , but in steede of Shiboleth ( like those Ephraimites , they pronounce Siboleth , no interpretation spirituall of the celestial Canaan , the heauenly Ierusalem , of the spirituall temple , of the mysticall bodie of the Messiah , that is to say , his Church , no relish at all of the Spirit of God , or any spirituall worship amongst them . And yet forsooth they will be the people of God alone , and who but they , the children of Abraham , and of the promise , and none but they , yea they are so vaynly puft up with the foolish pride of this their high pedegree , that they thinke verely and will speake it confidently ( I haue heard it from them , that none of them , unlesse for verie heynous offences as perjurie , or such like , shall be judged after this life , or be in daunger of hell fire , they onely to haue their punishment in this world , and not els . As though hell fire were onely prepared for us gentiles , and heauen onely for the Iewes , which unlesse they repent they shall find quite contrarie , if the words of our Saviour be found true , which hitherto they haue found but to true , to their woe , as I noted before . I say unto you that many shall come from the east and from the west , and shall sitte downe with Abraham , and Isaack , and Iaakob in the kingdome of heauen , and the children of the kingdome shall be cast out into utter darknes , there shall be weeping and gnashing of teeth . Where are now the Iewes with their loftie pedegree ▪ Euen as Esau sould to Iaakob his birthrigh for a messe of pottage , so haue the Iewes to us Gentiles their birthright to the kingdome of heauen , for a messe of idle dreames add fantasies they imagine to themselues , towres & castles in the aire , crownes & kingdomes in expectance , euen in this world , another paradice here on earth . But in the end they shall find themselues to haue been all this while in a fooles paradice , and as it were in a dreame , which when one awaketh vanisheth , and so I leaue them to their dreames and profound sleep , till it shall please God of his mercie to awake them . Thus then it is manifest both by Scripture , tradition , and observation of the Iewes themselues , that about the tyme before mentioned , to witte in the dayes of Augustus Caesar , the newe Roman Emperor and of Herod the vsurper King of Iury , who was the first that tooke away the scepter from Iuda , euen in the tyme of the seconde Temple , the true Messiah was to be borne . And hence it ●as that the whole nation of the Iewes remayned so attente at this tyme more then ever before or since in expecting the M●ssiah . Wherevpon so soone as ever they hearde , of Iohn Baptist in the desart , the Iewes sent Preists & Levites from Ierusalem to ask if he were the Messiah and in another place it is saide , as the people wayted & all men mused in their harts of Iohn if he were the Messiah Iohn answered & saide vnto them &c. So that you see in those dayes the whole people of the Iewes wayted for his comming all men mused vppon their Messiah . So did also Iohn himselfe being in prison send two of his Disciples to Iesus demanding , art thou he , that shall come or shall we looke for an other , and againe at the feast of the dedication they came flocking to him from all parts they came round about him as it is in that place saying how longe dost thou holde vs in suspence , if thou be that Christ tell vs plainly . All which importeth the greate expectation wherein the people remayned in those dayes , of which fame , expectation , & greedy desire of the people , divers deceivers tooke occasion to call themselves the Messiah , Iudas Galilaeus , Iudas the sonne of Hezechias , Atonges a Shepharde , Theudas and Egiptus , all notable deceivers . But aboue all one Barcozbam , who ( as the Talmud affirmeth , for thirty yeares together was received for the Messiah by the Rabbins themselves , til at last they flew him , because he was not able to deliver them from the Romains . Which facility in the people when Herod sawe , he caused one Nicolaus Damascenus to devise a pedegree for him from the Ancient Kings of Iuda , and so he as well as the rest tooke vppon him the tytle of the Messiah , whom divers carnall Iewes that expected the Messiah to be a magnificient King , as Herod was , would s●em to beleeve and publish abroade , wherevpon they are thought to be called Herodians in the Gospell , who came to tempte Christ , But all these deceivers are vanished and gone , their memoriall is perished with them ; wherevnto our Saviour , seemeth to allude , where he saith ; All that ever came before me are theeves & robbers , but the sheepe did not heare them . I say all these false Messiahs with their followers , they are vanished and gone ; onely Iesus Christ and his religion , contrarie to all other religions in the worlde , without either sworde , speare or shield against all worldly strength and pollicy hath increased and multiplied and shall doe to the end of the world , as Gamaliel longe agoe prophecied to the Iewes , wilfully bent but all in vaine , even in the verie first infancie therof to have destroyed it . His words are these . And now I say vnto you r●fraine your selves from these men , and let them alone : for if this councell or this worke be of men it will c●me to naught , but if it be of God yee cannot distroy it , least ye● be found even fighters against God. Wherefore to conclude at length this maine pointe of the tim● of Christs appearing which cut●eth the very ●hroat of the Iewes vaine expectation , seeing at or about that time there concurred so many signes and arguments together , as 1. the establishment of the Romane Empire newly erected ( for then by Daniels prophesie was the G●d of Heaven to set vp his Kingdome ) . 2. The departure of the rod or scepter from the howse of Iuda . 3. The destruction of the seconde Temple , foretolde by our Saviour , and cōming to passe accordingly even in that age . 4. The just calculation of Daniels hebdomades , or weekes of yeares . 5. The observation of Rabbines . 6. The publike fame and expectation of all the Iewes , together with the palpable experience of more then sixteene hundreth yeares past since Iesus appeared ; wherein we see the Iewish people in vaine doe e●p●ct an other Messiah , they being dispersed over all the worlde without Temple , Sacrifice , Prophet , or any other pledge at all of Gods favoure which never happened to them , till after the death of our Saviour : for that in all other their banishmentes , captivities , and afflictions , they had some prophesie , consolation or promise lefte vnto them for theire comforte , but nowe they wander vp and downe ( God having set a marke vpon them as he did vpon Cain ) as a people forlorne , and abandoned both of God , and men . His linage or pedegree . Secondly the Messiah by the scripture was to be borne of the tribe of Iuda and to descend lineally from the house of David . There shall come a rod forth ●f the flocke of Ishai &c. So did our Saviour , as appeareth by his genealogie set downe by his evangelists Math. 1. Luk. 3. as also by the Thalmud it selfe which sayth that I●sus of Nazareth crucifyed was of the blood royal from Zerubbabell of the h●use of David , confi●med by the going vp of Ioseph and Marie his mother , to Bethelem to be taxed , which was the city of David , who was borne ther● , as also it is manifest for that the Scribes and the Phar●sies ●●o objected many matters of much lesse importaunce against him : as that he was a carpenters sonne &c. yet never obj●cted they against him that he was , not of the house of David which could they haue proved would quickly haue ended the whole controversie . His birth with the circumstances thereof . THirdly , the Messiah by the Scripture was to be borne of a virgin , so sayth Isay. Behold a virgin shall conceiue and bring forth a sonne , the Hebrewe is He emphatioum the virgin . And Isai appointeth this to Achaz , for a wonderfull & straunge signe from God , therefore , sayth he , the Lord himself will giue you a signe , behold , which he could not haue done in reason , if the Hebrewe word in that place had signified a young woman onely , as some later Rabbins will affirme , for that is no such signe nor straunge thing , but verie common and ordinarie for young women to conceiue and bring forth children , and so did the Elder Iewes understand it , as Rabbi Simeon noteth . And Rabbi Moses Haddersan upon those words , Truth shall bud forth of the earth , sayth thus . Here Rabbi Ioden noteth , that it is not sayd , truth shall be ingendred , but truth shall budde forth , to signifie , that the Messiah , who is meant by the word truth shall not be begotten as other men are , in carnall copulation . To the same effect , and after the same maner to be interpreted is that of Ieremie . The Lord hath created a newe thing in the earth a woman shall compasse a man. And Rabbi Haccadosch proveth by cabal● out of many places of Scripture , not onely , that the Mother of the Messiah must be a virgine , but also that her name shall be Marie . Now ●he birth of Iesus Christ was thus , &c. that is to say , after this straunge and extraordinarie maner , therefore must he needs be the true and undoubted Messiah . The Messiah by the Scripture was to be borne at Bethlehem in Iud●a , for so it is written by the Prophet . And thou Bethlehem Ephrathah are litle to be among the thousands of Iudah , yet out of ●hee shall he come forth unto me , that shall be the ruler in Israel , &c , which place the chief Priests themselues quoted to that purpose , to Herod demanding of them where Christ should be borne , and they answered him , at Bethlehem in Iudea , for so it is written by the prophet , as before . So also D●vid af●er much restles studie , and industrious search , to finde out this myst●rie , &c. I will not enter into the tabernacle of my house , nor 〈◊〉 upon my pallet or be●de , nor suffer myne eyes to sleepe , nor myne eye ledds to s●●●ber , untill I finde out a place for the Lord &c. At length , the mysterie being reveiled unto him , he doth 〈◊〉 it were point to the verie place in the words following : Lo● , we heard of it at Ephrata , which is Bethlehem , Gen. 35.19 . and found it i● the fi●lds of the forest . Then addeth , We will enter unto his Tabernacle , & wor●hip before his footstool : foreshewing that divine worship there afterwards done to Iesus by those Mags or wisemen , who came frō the east to worship him in that place , euen in the cratch , and before his footstool , presenting unto him gifts , gold , frankincense & myrh , as was also prophecied in another place , that presents and gifts should be brought unto him from farre countries & by great personages . The kings of Tarshish and of the yles shall bring presents , th● kings of Sheba and Seba shall bring gifts . Cyprian sayth , it is an old tradition of the Church , that those Magi or wisemen were Kings , or rather litle Lords of particuler places , which is to be understood , such litle Kings , as Iosuah slewe thirtie in one battaile , howsoever it is manifest they were men of place & reputation in their countries ( neither are prophecies alwaies so strictly and litterally to be understood ) They brought with them a great treasure , gold frankincense and myrrh , yea both Herod and all Ierusalem tooke notice of their comming . They had private conference with the king as touching the starre that appeared unto them , leading thē to that most bright morning starre , whereof Balaam long before prophecied saying . I shall see him but not now , I shall behold him but not neere , there shall come a starre of Iaak●b , &c. Iesus then being borne at Bethlehem in Iudea ( as was prophecied long before the Messiah should be ) and indeed it standeth with great reason , that he that was to be the sonne of David , should also be borne in the citie of David : the circumstances also of his birth duely considered both before and after , first the Angels salutation to his Mother Marie , foretelling that his name should be Iesus , before ever he was conceiued . So Esdras prophecied in the person of God himself , saying , Behold , the tyme shall come , that these tokens which I haue told thee shall come to passe , &c. for my sonne Iesus shall appeare , &c. and after thes● same yeeres shall my sonne Christ dye : Here is both his birth and passion , both his names ; Iesus , Christ plainly expressed . Which book though it be not canonicall , yet was it extant in the world before ever Christ was borne . Also Rabbi Haccadosch proveth by art Cabalist out of many places of Scripture , that the name of the Messiah at his cōming shal be Iesus , and among other he addeth this reason , that as the name of him who first brought the Iewes out of bondage into the Land of promise , was Iesus or Iosua , ( which is all one ) so must his name be Iesus , that shall the second tyme deliver them . Secondly the Angels appearing to the shepherds in the night of the nativitie with this joyfull message from heauen , Behold I bring you tydings of great joye , that shall be to all people , that unto you is borne this day in the citie of David , a Saviour , which is Christ the Lord : And this shal be a signe unto you , yee shall finde the child swadled and layd in a cratch . Thirdly the starre that appeared , notifying his comming into the world , whereof not onely the wisemen , before mentioned , but also generally , all the Astronomers & soothsayers of that age took speciall notice , adjudging it to portend universall good to the earth , some gathering thereupon ; that some God discended from heauen to the benefite of mankind , and for that cause had that starre an image erected to it in Rome , and as Plinies words are , Is Cometa unus toto orbe colitur , That onely Comet in all the world is adored . Fourthly his presentation in the temple , according to the Lawe of Moses , where openly came old Symeon , by the motion of the spirit ( for he had a revelation from God , that he should not see death , till he had seen the Lords Christ ) took the child in his armes , acknowledged him for the Messiah , prophecied that he should be a light to be revealed unto the Gentiles , appointed for the fall & rising againe of many in Israel , with other events , which afterwards came to passe . So did likewise Anna the Prophetesse , as it is in the same chapt●r . Fiftly , that most pitifull murder of all the Infants in and about Bethlehem , upon this occasion , as was prophec●ed by Ieremie , saying , A voyce was-heard on high , mourning and bitter weeping , Rahel weeping for her children , and refused to be comforted , because they were not , Rahel was buried in the way to Ephrath which is Bethlem , & for that cause those infants were called her childrē , albeit she were dead aboue two thousand yeeres before they were slayne , & aboue one thousand and fiue hundreth before Ieremie wrote this prophecie . Among which Infants Herod also for more assurance , slewe an infant of his owne , for that he was descended by the mothers side of the line of Iuda . Which crueltie comming to Augustus his eares , he sayd , he had rather be H●rods swine , then his sonne , for that he being a Iewe was prohibited by his religion to kill his swine , though not ashamed to kill his sonne . Sixtly his flying into Aegypt herevpon , as also to fulfill that prophecie , out of Aegypt have I called my sonne ; which I say inlargeth further saying . Behould the Lord rideth vpon a light cloud ( which is his flesh , or humanity ) and shall come into Aegipt , and all the Idols of Aegipt shall tremble ) at his presence , which later pointe Eusebius sheweth was fulfilled most evidently in the sight of all the world , for that no nation came to christian religion with so great celerity and fervour as did the Aegyptians , who threwe downe theire Idols before any other nation . And as they had beene the first in Idolatrie to other countries , so were they , the first by Christ his cōming vnto them that afterwards gave exāple of true returne vnto their creator . It followeth in Isay , I will deliver the Egiptians into the hands of cruel Lords ( these were the Roman Lords and Princes , Pompei , Caesar , Antonie &c. & a mightie King shall raigne over thē &c. this must needs be Augustus the Emperor , who after the death of Cleopatra the last of the blood of the Ptolimies , tooke possession of all Egypt and subjected it as a province to the Romaine empire . But after these temporall afflictions threatned against Egypt , behold a most Euangelical promise of deliverance : In that day shall fiue cities of the land of Egypt speake the language of Canaan , &c. In that day shall the altar of the Lord , be in the middest of the Land of Egypt &c. They shall crye unto the Lord because of their oppressors , and he shall send them a Saviour , and a great man , and shall deliver them , &c. The Lord of Hosts shall blesse them saying , Blessed be my people of Egypt , &c. This blessing ( I say ) the Egyptians obteyned by our Saviours being in Egypt , whom here the Prophet calleth by his owne name Iesus , a Saviour a great-man . Finally , the comming of Iohn Baptist , his forerunner or Messenger , as was propheci●d , Behold , I will send my Messenger and be shall prepare the way before me , and the Lord whom ye seeke shall speed●ly come to his temple . And againe , I will send you Eliah the Prophet , that is to say , Iohn the Baptist , in the spirit and power of Eliah , as an angell from heauen expoundeth it , appearing to Zacharias his father in the temple , sent to foretell him both of his birth , as also by what name he should call him , euen Iohn , saying , thou shalt call his name Iohn , he shal be great in the sight of the Lord , &c. he shall goe before him in the power and spirit of Eliah . And therefore our Saviour in plaine termes he calleth him Eliah , Mat. 11 , 14. And if you wilt receiue it , this is that Eliah which was to come , he that hath ears to heare let him heare . And as our Sauiour gaue him his due , before a multitude then assembled , calling him Eliah : So did this Eliah also giue our Saviour his due , in acknowledging him for the Messiah , not assuming unto himself that honour offered unto him by the Iewes , but refusing it absolutely , and laying it upon Iesus our Saviour the true owner . Then , this is the recorde of Iohn , when the Iewes sent Priests and Levites from Ierusalem to aske him , who art thou , and he confessed and denyed not , and sayd plainly , I am not the Christ , I am not the Messiah . I baptise you with water , but there is one among you , whom ye knowe not , he it is that commeth after me , which is preferred before me , whose shoe l●tchet I am not worthie to unlose . These things were done in Bethabara , beyond Iordan , where Iohn did baptise . The next day Iohn seeth Iesus c●mming to him , and sayth behold the Lambe of God , which taketh away the sinne of the world . This is he of whom I sayd , after me cōmeth a man that is preferred before me , for he was before me , and I knew him not but bec●us● he should be declared to Israel , therefore am I come baptizing with water . So Iohn bare record saying , I sawe the spirit come downe from heauen , l●k● a doue , & abiding upon him And I knewe him not , but he that sent me to baptise with water , he sayd unto me , upon whom thou shalt see the spirit come downe , and stay still upon him , that is he which baptiseth with the Holy Ghost . And I sawe and bare record , that this is the sonne of God. According as it is , in the other three Euangelists more at large expressed , how that Iesus when he was baptised came strait out of the water , and loe the heauens were opened unto him . And Iohn sawe the spirit of God discending l●ke a doue and lighting upon him . And loe a voyce came from heaven saying , This is my beloved sonne in whom I am well pleased . The next d●y Iohn stood againe , and two of his disciples , and he beheld Iesus w●lking by and sayd : Behold the Lambe of God , and the two disciples heard him speak and followed Iesus . All this was done at Bethabara , beyond Iordan in the sight and hearing of a number of people there present , as three of our Euangelists doe report , which they would never haue presumed to haue done , had not the matter beene most evident , and without all compasse of denyall or contradiction . And truely no one thing in all this storie of Iesus life , doth more establish the certaintie of his being the true Messiah , then that Iohn the Baptist , whose wisedome , learning , vertue and rare sanctitie is confess●d , and recorded by the writings of all our adversaries , should refuse the honour of the Messiah offered unto himself , and lay it upon Iesus , and also should direct those disciples , that depended upon him , to the onely following and imbracing of Iesus doctrine , which is most evidently proved , that he did for that somany followers and Disciples as himselfe had , not one appeared ever after , that was not a Christian. These circūstances I say of the birth & cōming of the Messiah into this world so lōg before foretold by the Prophets & fulfilled so exactly in the person of our blessed Lord & Saviour wel considered ; I may at length conclude , Heaven and earth concurring , men and Angels with all other creatures applauding therevnto , yea & God himselfe from heaven pronouncing it , this is my beloved sonne in whome I am well pleased . That therefore as sure as God is God and cannot lye nor give testimony to any vntruth , so sure is Iesus Christ the sonne of God , the true Messiah and Saviour of the worlde , no other to be expected . His preaching or doctrine . THus having evicted by the birth of our Lord and Saviour Iesus Christ together with the circumstances both before and after , that he was by birthright the onely legitimate ( as I may say ) and true borne Messiah , all others that were before him , or since have sprunge vp or shall doe hereafter to the worlds end , but bastards , and vsurpers , yea theeves , and robbers , and that in the highest degree of theeverie that may be , even robbing God of his honor , which he wil not impart to any other : it remaineth yet furthere to demonstrate the same by his life , death , resurrection , ascention , with all other accidents , and circumstances accordingly to be observed , which may make this mistery more & more manifest , or rather palpable , as the Apostle witnesseth saying , that which was from the beginning , which we have heard , which we have seene , with these our eies , which we have look●d vpon , and these hands of ours have handled &c. that I say which we have seene and heard declare we vnto you : what can be more palpable ? After his baptisme he began to preach ( hauing before gotten his living ( as most conjecture ) with his owne hands , and eaten his bread with the sweat of his browes , to shew himselfe true man , and that he was made a curse for vs , ( as it is written , in the sweat of thy browes sh●lt thou eate thy bread ) & what was his doctrine ▪ of this world , or worldly delights , of pleasure , or profite , no , no , quite contrarie to the humours of this wicked world , and to the corruptions of flesh and blood , which procured him the more hatred ( as in all the foure Euangelists , Mathewe , Marke , Luke , and Iohn , who recorded both his sayings and doings may appeare : ) wholly tending to the sinceare service of God in spirit and truth , to the exaltation of Gods glorie , the beating downe of mans pride , by discovering his miserie , to the contempt of this wicked world and vaine pompe thereof , to the mortifiation of all sinnes in vs , patience , peace of conscience &c. in a word all directed to the manifestation of his fathers will and amendment of mans life : tending whollie to this one ground or principle thou shalt loue the Lord thy God with all thy soule which is the first and great cōmandement and thy neighbour as thy selfe , on which two hangeth the whole law and the Prophet . The maner of his doctrine was simple plaine and easie , altogither according to the evidence of the spirit , not in the enticing words of mans wisdome like the heathen orators & Philosophers , nor like the Scribes & Pharisees , but with power and authoritie , without eyther feare or flatterie of any mans person , rebuking all mens sinnes even to their faces , which ( I say ) procured him such a generall hatred . It tooke away no one spirituall point of Moses law ( but the ceremoniall onely and provinciall , which by the comming of the Messiah was to be taken away ) yea rather revived , interpreted and made perfect the same , corrupted much by the Iewes false interpretations and glosses . That ( as they taught ) commaunding external observance onely , this adding internall obedience also . For whereas that enjoyned ( according to the letter , and as they interpreted ) to loue our neighbours and friends , and no further : this adjoyneth love also your enemi●s , blesse them that curse you Math. 5.43 . Where that prohibited actually to commit adulterie , & no more ( as they imagined ) this forbiddeth the adulterie of the eye and of the verie hart . And so of all the rest of the decalogue our Saviours doctrine is nothing else but a most exact and sincere exposition , according to the true intent of the Law-giver God the father . Therefore I conclude this doctrine so quite contrarie to the grosse humours of this wicked world , and so repugnant to fl●sh & blood , so wholly devoted to Gods glorie and the sincere observation of his law is the doctrine proper to the Messiah , which the Prophets of God foretold should be delivered by him ( at his comming ) into ●he world . His life and conversation . FOr his life and conversation , ( the expresse image of his do●trine ) it was staineles , and without reproof , even by the testitestimonie of his very enimi●s : acknowledged also by the divills themselves . A man of such gravitie as never in his lyfe he was noted to laugh , but often to weepe : of such humilitie as being the sonne of God , yet scarce took vpon him the dignitie of a servant , of so mild and sweet a nature as all the injuries of his enimies never wr●st●d from him an an●rie worde , but on the contrarie prayers and teares in theire behalfs . In prayer often : the day he spent in the temple , and elsewhere , preaching to the broken harted , doing good to al mē , healing all maner of diseases as the Prophets foretolde the Messiah should doe : the night on mount Olivet & other places in praier . In fastings often fortie daies & fortie nights togither : that the Iewes might knowe he was more then a man. Finally he was such a one as was described by God in Isay so many ages before he was borne . Behold my servant &c. he shall not crie . A bruised reed he shall not break . As also in Zacharie Behold thy King commeth vnto thee , he is iust & having salvatiō , lowly , &c. Such a one Isay was our Saviour as touching his integrity , sanctity , pietie , humilitie & all other vertues even by the testimonie of his greatest enemies , Porphyry and others ; yea of the Divils themselves . Ergo. His myracles . FOr his myracles which he wrought for the confirmation of his doctrine , & approbation of his person , as sent from good the Iewes themselves doe graunt , and record the same in divers places of their Thalmud : yea they make mention of many wonderfull thinges ●hat Iesus did , which are not written by our Evangelists . So doth Mahomet in his Alcoran : affirming him to have beene a great Prophet , and to have wrought his myracles by the onely power and spirit of God. And they weresuch as first were foretold by the Prophets , that the Messiah should worke , as namely ; to give sight to the blinde to open the eares of the deafe to make the lame to leape , the dumme to sp●●ke , &c Secondly such as were altogether unpossible for any mortall man to effect , but by the meer power and finger of God , as the raysing of the dead to life againe , as he did Lazarus , after he had lyen foure dayes stincking in the grave . Iairus his daughter ; a cheif ruler of the synagogue . The widowes sonne before the gates of the city Nain in the presence of a multitude of people there assembled to the funerall . With many other straunge myracles recorded by such faithful witnesses ( the Evangelists I mean ) foure in number * though two or three had been sufficient in lawe , who afterwardes sealed the truth thereof euen with their dearest blood , as did infinite others after them . Neyther could the Iewes of those times , compassed about with such a clowd of witnesses ever deny the truth thereof : the parties themselves then living , and conversing amongst them , upon whom they were wrought . They had no other evasion but this , to say ( and that most blasphemoussie , contrary to their owne knowledge and conscience : and therefore our Saviour layeth it to their charge as that fearefull sin against the holy Ghost not to be praied for ) that he wrought these his miracles by the help of Beelzebub the Prince of Divils . Wheras it is most apparant , the Divill himselfe had never that power giuen him to rayse one from the dead : and though he had , yet would he sooner by his good will , take away both lyfe and breath from all men at once ( if it were possible ) wishing all men in the world had but one head or neck , like that cruell tyrant in Rome rather than give life to any one , for he is a murtherer frō the beginning . And yet the Iewes themselves in their Thalmud doe acknowledge that the Messiah at his coming , shal be most wonderfull in working myracles . And in their publick commentary vpon ecclesiastes they haue these words : all the former miracles of the Prophets or Saincts , shall be nothing to the myracles of the Messiah when he cōmeth . But such were the myracles of our Saviour , the whole multitude applauding hereunto : the like was never seen in Israel , he hath done all things well ; never man spake like this man. Seing also it is impossible , yea blasphemie to think that God should give testimonie , to any untruth , it must needs followe that all was true which Iesus affirmed , & therfore seing he affirmed himself to be the sone of God , and the Messiah , it must needs followe ( I say ) by these his miracles , that he was so in deed , according to that speech of his to the Iewes : " the wo●kes that I doe in my fathers name they beare witnesse of me . And againe , * If I doe not the workes of my father beleeve me not , but if I doe them though ye beleeve not me yet beleeve my works . As also that answer of his to Iohns Disciples sent to inquire of him as touching that mysterie of the Messiah , art thou he that shall come &c. Iesus answered , goe and tell Iohn what things ye have seen and heard , the blinde see , the halt goe , the leapers are cleansed , the deafe heare , and the dead rise againe &c. The calling of his Apostles . HErevnto ( as an appendix to his myracles ) I may well annexe the calling of his Apostles , Disciples and followers , whereof Iosephus maketh mention as of a great myracle , who being of divers callings states and conditions in the world , yet all on , the sodaine vpon his call lefte both Father , Mother , Wife , Children , & other temporall respects and followed him , who had nothing to give or promise them in this world but crosses and afflictions : he that will be my Disciple let him take vp his crosse and followe me . A man that never spake them faire but ever cossed them in theyr humors savouring of flesh & blood : get thee behinde me Sathan , thou art an offence vnto me . His doctrine ever harshe hard and repugnant to flesh and blood : this is a hard saying , who can heare it . A man in disgrace with the higher powers , the Rulers , high Priests , Scribes & Pharisees , doe any of the rulers or of the Pharisees beleeue in him ? A man that had neyther friends in the world to beare him out , nor a house to put his head in , the foxes haue holes , and the soules of the heauen , they haue nests , but the sonne of man hath not whereon to rest his head . And yet notwithstanding , all this that worldly men and women and some also notorious sinners , and loose livers before , should leaue all their worldly hopes , ease , profit , pleasure ( and their sweet sinnes too ) to follow such a man , with so great inconveniences , losses daungers and disgraces ( as they did ) and should continue with him in all his afflictions , temptations , and persecutions , and be content to dye , and loose their liues , rather then forsake him or abandon his service , this ( Isay ) is such a myracle , as never in the world fell out the like , and must needs be graunted by the enemie , to be supernaturall . We reade of an Emperour , that taking in hand to conquer the world made this proclamation for winning men unto his partie : Whosoever will come and be my servant , if he be a foot man. I will make him a horseman , if he be a horseman , I will make him ride with coaches , if he be a farmer I will make him a gentleman , if he possesse a cottage I will giue him a village , if he haue a village , I will giue him a citie , if he be Lord of a citie I will make him prince of a Region or countrie : And as for gold , I will poure it forth unto them by heapes , and waight , and not by number . This was the proclamation of Cyrus the great King of Persia to his followers , verie glorious ( as we see ) in pompe of words , and to the eye of flesh and blood . Let us now compare herewith the proclamation of our Cyrus , Iesus Christ , to his disciples and followers : the entrance and preface whereof was this , Repent , &c. And then it followeth ( in stedd of whosoever will come and be my servant , If he be a footman , I will make him a horseman : ) If any man will followe me ( sayth Christ ) let him forsake hims●lf , and take up his crosse and followe me , not on horseback ( as the Pope doth , with all his proud Cardinals , and Bishops in his pontificalibus : I haue seene servants on horses , and princes walking as servants on the ground : so did an Emperor bare footed to his holynes , but what would Salomon haue sayd , if he had seene a Prince hold his stirrope ? and yet ( forsooth ) will this proude Prelate be Servus servorum , a follower of Christ , and Peters Successor . ) In steede of possessing lands and lordships , gold and treasures , he sayth , possesse not gold nor silver , nor money in your purses , nor a scrip for the journey , neyther two coats , neyther shoes , nor so much as a staffe in your hands . In steede of these preferments and pleasures of the world ( sayth Christ ) contrarie to Cyrus : In this world ye shall haue affliction , yea which is more , ye shal be delivered up to the Counsels , and to the Synagoues , ye shal be beaten , and brought before rulers & Kings , for my sake , ye shal be hated of all men , for my names sake , ye shal be betrayed also of your parents , bretheren , kinsmen and friends . And ( which is most of all ) ye shal be put to death , for who●oever will saue his life shall loose it . Finally , if any man come to me , and hate not his father and mother , and wife and children , and bretheren and sisters , yea & his owne life also , he cannot be my disciple . And whosoever beareth not his crosse and commeth after me , he cannot be my disciple . For which of you mynding to buyld a tower sitteth not downe before , and counteth the cost , &c. So likewise , whosoever he be of you that forsaketh not all that he hath he cannot be my disciple . This was the proclamation and Edict of Christ to his followers . This was the entertaynement proposed by Iesus , to such as would come and serue under his colours , with expresse protestation , that himself was sent into the world , not to bring peace , rest , and ease to flesh and blood , but rather to be the cause of sworde , fire and tribulation . Thinke not that I am come to send peace into the earth , I came not to send peace , but the sword . And yet with these cold offers presented to the world , first by himself to his Apostles and disciples wonne thereby to follow him , euen upon the first call , they left all and followed him , and by them to all others afterwards : Isay , by this doctrine so crosse and opposite to mans nature , inclination , and sensuall appetite , he gayned moe harts unto him , within the space of fortie yeeres , then ever did monarch in the world possesse loving subjects , by whatsoever temporall alurements , they did or might propose : which argueth the omnipotent , puisance of him , that contrarie to mans reason in so shorte a tyme could bringe to passe so miraculous a conquest , were there no other argument in the world , of the truth of Christian Religion , this were sufficient . His death and passion . FOr his death and passion , with all the disgrace dispite and indignities were done unto him by the Iewes , it was also foretold by the Prophets , and so expounded by their owne Rabbins , as also by our Sauiour himself : behold we goe up to Ierusalem , and all things shall be fulfilled to the Sonne of man , that are written by the Prophets , &c. He made his entrance into the citie upon an a●●e , in all humilitie , as was prophecied the Messiah should doe . Rejoyce greatly , o daughter Zion , shoute for joye , &c. Fulfilled euen at the same tyme , when the people spread their garments in the way , cutte downe branches from the trees , and strowed them in the way , crying Hosanna to the Sonne of David , &c. He was betrayed by his owne disciple , as David in divers places had foretold , under a type of those his secret enemies , in the dayes of Saul , as also himself prophecied before hand , saying , He that dippeth his hand with me in the dish , he shall betraye me . Being apprehended , he was most barbarously entreated by the Iewes , according to that of Isay , I gaue my back to the smyters , & my checkes to the nippers , I hidde not my face from shame and spi●ting . After all this inhumane dealing , he was nayled to the crosse , hand and foote , according to that of David : they pearced my hands and my feete , I may tell all my bones , they beheld , and looked upon me , they parted my garments among them , and cast his upon my vesture . And in another place , they gaue me gal in my meate , and in my thirst they gaue me vineger to drinke . He was crucified betweene two malefactors or evildoers , one on the right hand the other on the left , according to that of Isay , He was counted with the transgressors , yea Barabas a murtherer in the esteeme of the Ie●es preferred before Iesus , and quitte by a common cons●nt , and crye aw●y with him , & deliver unto us Barabas ; crucifie him crucifie him . He prayed for his enemies and persecutors , Father forgiue them for they knowe not what they doe : according to that of Isay , He bare the sinne of many , and prayed for the trespassers . Not a bone of him was broken , according to that Law of the Passeover , a liuely type thereof . To conclude , that Christ should dye for the sinnes of the world , it was a received opinion of the Iewes , in all ages , both prefigured and fore●old throughout all the Scripture , prefigured by the sacrifice of Isaack , the lifting up of the brasen serpent , and by all other sacrifices in the Law. Foretold not onely by the Scriptures before mentioned , but also by Daniel , in most plaine tearmes , after threescore and two weeks shall the Messiah be slayne , &c. acknowledged also by Cayphas himself , Highpriest euen the selfe same yeere that Christ ●uffered , his words are these to the Pharisees , taxing their great blindnes in this point , and in them the whole nation of the Iewes to this day , Ye perceiue nothing at all , noryet doe you consider , that it is expedient for us , that one man dye for the people , and that the whole nation perish not , &c. But he that will read the whole storie of Christ crucified , with the particulars described many hundreth yeeres before the same fell out , let him turne to Isay , and acknowledge him foran Euangelist , who to signifie the straungnes of the case , beginneth first with a preface , who will beleeue our report , &c. All which narration Rabbi Ionathan , the author of the Chaldie Paraphrase applyeth to the murther of the Messiah by the Iewes , whereunto agree Rabbi Simeon , Rabbi Hadersan , and others : proving further out of Dan. 9. ver . 27. That after the Messiah shall haue proached half seauen yeeres , he shall be slayne : which disagreeth litle or nothing frō the account of us Christians . Also in their Talmud it is set●e downe for a principle , and the sentence pronounced before hand peremptorily & in playne termes , that the Messiah at his comming shall be put to death . So then I may conclude upon all these particulars of Christ his Death & Passion , foretold by the Prophets , prefigured in the ●awe , and so oxpounded and acknowledged by the Iewes themselues ( the auncient Rabbins before mentioned ) and finally , so exactly fulfilled in our Lord and Saviour ( as by the quotations in the margent may appeare ) together with the milde maner of his death , praying for his enemies , Father forgiue them . and meekely recommending his soule into the Hands of God , Father , into thy hands I commend my spirit : with other straunge accidents and circumstances : that miraculous eclipse of the sunne , at that verie instant , from the sixt to the ninth houre there was darknes over all the Land , the vaile of the temple rent in twaine , from the toppe to the bottome , and the earth did quake , and the stones were cloven , and the graues did open themselues , and manie bodies of the Saincts which slept , arose , &c. Isay , upon all these particularities and circumstances , I hope , I may conclude ( as it is in that place ) with the Centurion , and those that were with him watching Iesus , who when they sawe the earthquake , and the things that were done , they feared greatly , saaying , truly it is was the sonne of God. And all the people that came together to that sight , beholding the things which were done , smote their brests and returned . So may I conclude , Truly this was the sonne of God , truly this is the Messiah , and let all the people of the Iewes come together againe to this sight and behold him , whom they haue pierced , and smite their brests , prick●d in their hearts like those Iewes in the Acts , and crye out Men and bretheren , what shall we doe ? and returne to the Lord , and be baptised everie one in the name of Iesus Christ , for the remission of sinnes , which God grant . And the Lord powre upon them the spirit of grace , and of compassion , that in soul & spirit they may look upon him , whom they haue pierced , and lament for him ( as it is in the prophet ) everie tribe and familie apart . His Resurrection . FOr his Resurrection it was also foretold by the prophets , and prefigured in Ionas . David sayth in the person of the Messiah of whom he prophecied in divers places , and was a type , I haue set the Lord alwaies before me , &c. Wherefore myne heart is gladde and my tongue rejoyceth , my flesh also doth rest in hope , for thou wilt not leaue my soule in the graue , nor suffer thyne Holy one to see corruption . Also Hosea sayth , After two dayes will he rev●ke us , and in the third day he will rayse us up . Vs in the plurall number , poynting ( as it should seeme ) both at the Resurrection of our Saviour the third day , as also the raysing of a number of the Saincts together with him , at the same tyme , prefigured in Ionas , together vvith the tyme of his abode in the sepulchre , & foreshevved many tymes by our Saviour himself to his disciples , such and such things shall be donne to the sonne of man , He shall be apprehended , evill intreated , mocked , scourged , put to death , but the third day he shall rise againe . Also to the Ievves demanding a signe , he ansvvered , Destroy this temple , and in three dayes I will rayse it up againe . And at another tyme , An evill and adulterous generation se●keth a signe , but no signe shall be giuen them , saue the signe of the prophet Ionas , for as Ionas was three dayes and three nights in the whales b●ll●e , so shall the Sonne of man be three dayes and three nights in the heart of the earth . Which prophecie of his they full vvell remembring , and fearing the event , immediatly upon his burial they vvent to Pila● , saying , Sir we remember that deceiver sayd , while he was living , within three dayes I will rise againe , commaund therefore the sepulchre to be made sure , till the third day , least his disciples steale him away by night , & say unto the people , he is risen from the dead , & so the last error be worse then the first . All which was done , according to their desire , a strong watch appointed , the Sepulchre sealed up , all things made so sure by the Iewes as might be : for they had gotten from Pilate a speciall commission for that purpose , to whom he was as forward to grant it , as they to aske it , and that in as large and ample maner as themselues knewe or could devise . All which , notwithstanding after a most miraculous maner , The angel of the Lord discending from heauen , with an earthquake , and rolling back the stone from the doore of the sepulchre , the keepers astonied and become as dead men : Iesus our Saviour according to the former prophecies is risen againe , and hath appeared to his Apostles and disciples his faithfull witnesses , a number of them , at divers severall times , to whom he presented himself aliue ( as S. Luke writeth ) by manie infallible tokens , being seene of them by the space of fortie dayes , and speaking of those things , which apperteyne to the kingdome of God : how soever the Iewes suborned the soldiours , giving them largely to say , his disciples came by night and stole him away , while they slept , which saying is noysed among the Iewes to this day . How probably ( the former circumstances considered ) let the world judge . Therefore I will conclude this point also , with that of Paul , touching the Resurrection of our Lord and Saviour , He hath declared himself mightily to be the sonne of God , by the Resurrection from the dead , and consequently , that Messiah promised before by the Prophets in the holy Scriptures , as the same Apostle urgeth . His Ascention . FOr his Ascention , it was also foretold by the Prophets , and necessarily followeth upon his Resurrection to be believed : to wit , that having finished the worke of our Redemption here on earth , he ascended up into heauen , and there sitteth at the right hand of God. David sayth , Thou art gone up on high thou hast ledde captivitie captiue , and received gifts for men , &c. And in another place , The Lord said to my Lord , sitte thou at my right hand , &c. which is the place alledged by our Saviour , wherewith he put the Iewes to silence , both as touching the Dietie and the humanitie of the Messiah , for sayth he , if David call him Lord , how is he then his sonne , where we may see David acknowledgeth him his Lord , and consequently his God , euen the sonne of God , sitting at the right hand of God ( for the present , as touching his divinitie ) afterwards to be accomplished also in his humanitie , which David believed as verely should come to passe , and forsawe by the eye of fayth , as did Thomas , when it was come to passe , putting his hand into his side and crying , My Lord & my God : so sayth David here , my Lord : The Lord sayd unto my Lord , &c. I say , this article of our fayth as touching his Ascention , it followeth necessarily to be concluded upon his Resurrection , it needeth no other proof . For that whosoever seeth and acknowledgeth , that Iesus being dead could raise himself to life againe , will easily belieue also , that he was able to ascend up to heauen at his pleasure . And hereof we haue also all his Apostles and Disciples for witnesses , eye-witnesses , in whose presence and sight he ascended , as it is in that place , they looked stedfastly towards heauen as he went. And in witnesse thereof gaue up their liues , and sealed the same with their blood . Therefore I conclude vpon all these premises so necessarily following and depending one apon an other : to witt his birth , life , doctrin , actions , death , resurrection , and ascention : seing nothing hath happened in the same which was not foretold by the Prophets of God , nor any thing foretold by the same Prophets concerning the Messiah , which was not fulfilled most exactly in the person of our Saviour : We may most certainly assure our selves that as God is truth , and therefore can neither foretell an vntruth , nor yeeld testimonie to the same : so it can not be but that these things which have beene shewed to be so manifestly foreprophecied , and so evidently accomplished in the person of this our blessed Lord and Saviour : must needs ( I say ) assure vs Christians that he was indeed the true Messiah : & quite confound the Iewes in theire vaine imagination , and expectation of another . The sending of the Holy Ghost : with the first plantation & wonderfull increase of the Church . NOw for those things that followed after his ascention as argumēts & effects of his divine power : they were also foretold by the Prophets , to wit , the sending of the Holy Ghost that comforter from on high with the sodayne , strange and myraculous increase of his Church , throughout the world even against all worldly power and policie , by the onely power and ministerie of his worde confirmed with signes and wonders that followed , wrought by his Apostles , Disciples , and other his faithfull servants , and witnesses in the primitive Church : then the which there can be no greater argument in the world of the truth of Christian Religion , if we consider how all other religions in the world have growne and been maynteined by force of armes , fyre and sword , this onely by the preaching of Christ crucified , in all na●ions hath increased & multiplyed & shall doe more & more to the end of the world , this must increase all others decrease , how so ever the Turks have possessed the greatest part of the world at this day , yet our Saviours prophecie in the end shal be found true : this gospel of the kingdō shal be preached throughout the whol world for a witnesunto al natiōs Now for the first increase of it how smal a number were there gathered together after the ascention at Ierusalem from whēce they were to march ( even the twelue Apostles no great armie Godwat ) to cōquer the world as it is in that place , The law shall goe forth frō Ziō & the word of God frō Ierusalē . There was the Rendevous , there they staid there they rested there they cōtinued in prayer and fasting till such time as Christ af●er his ascension according to his promise sent them the comforter even the holy Ghost , induing them with power frō on high & arming thē at all points for so great a work . When and where being gathered togither all with one accord in one place sodenly there came a sound from heaven as of a mighty wind and filled all the house where they sate . And there appeared unto them cloven tongues like fyre , and it sate upon each of them and they were all filled with the Holy Ghost , and began to speak with other tongues as there is mentioned . And with these fiery cloven tongues these 12. silly soules without any other meanes , men , money or munitiō in a very short time conquered a great part of the world . In so much that at one sermon of S. Peter at the same time there were added to the Church three thowsand soules . And so multiplied successively from time to time , and from place to place , spreading it selfe from one country to another , and from one nation to an other and so at length into all nations ; there is neyther speach nor language where their voice is not heard , their line is gone forth through all the earth and their words into the ends of the world , as we see it is come to passe this day . Of which cōming of the Holy Ghost in the time of the Messiah Ioel prophesied saying . And it shal be in the last dayes that I wil power out my spirit vpon all flesh &c. and on my servants and on my , handmaids . I will powre out my spirit &c. It filled all the howse where they sate , & it sate upon each of them and they were all filled with the holy Ghost . Here is a deluge of Gods grace powred upon the world immediately upon the ascension of our Lord and Saviour . First vpon his Apostles and disciples of those times in greater measure as the first fruites of his spirit by the which they wrought miracles , spake all manner of languages , healed all maner of diseases , cast out Divils , raysed the dead , and lastly sealed the same with their blood . Poore fishermen and such like , of no reputation in the world , without learning , without credite , without meanes ( as before ) yet by this meanes conquered the world to the subjection of their maister Christ ; that stone cast aside of the builders but now become the heade stone of the corner : this is the Lordes doing , and it is marvelous in our eyes . The sinceritie of the Evangelistes . NOw for the Evangelists , or writers of the Gospell , that is to say the registers of his birth , life , doctrine , and death : it is to be noted , that our Saviour being God , tooke a different way from the custome of man , in delivering vnto us his lawes , & precepts . For that men who have been lawmakers vnto the world , knew no surer way of publishing their lawes , and procuring authoritie to the same , than to write them with their owns handes , and in their life time to establish their promulgation . So Lycurgus , Solon , and others among the Grecians , Numa to the Romans , Mahomet to the Sarasins . But Iesus , to shew this divine power in directing the pen , and stile of his Evangelists ; would not leave any thing written by himselfe , but passed from this world in simplicity and silence : without any further shewe , or ostentation of his owne doings . Meaning notwithstanding afterwards , to his glorie , and the aedification of his Church here on earth , by foure irrefragable witnesses or remembrancers , ( the four Evāgelists ) every word should be established & recorded . As may appear by that place where he saith : These things have I spoken vnto you being present with you , but the Comforter which is the holy Ghost ▪ whom the Father wil send in my name he shal bring all things to your remembrance which I haue told you . Wherevpon I inferre , that the Evangelists , and Apostolicall writers , were all of them guided and directed , by one and the same spirit , even the spirite of God for the registring of all things eyther sayd or donne by our Saviour : so farre forth as seemed best to his divine will and pleasure ▪ to be registred , and recorded , for the benefite and edification of his Church . For there were many other things which Iesus did ( as Io. the Evāgelist testifieth ) which are not written : that is to say , which the holy spirit of God thought needlesse to faith and salvation , but ( saith he ) these things are written that ye might beleeve , that Iesus is the Christ the sonne of God and that in beleeving ye might have life through his name . Now for these Evāgelists , foure in nomber ( which some have resēbled to the foure beasts in Ezek : ) the first & last are Apostles , that wrote as they had seen , the two middle at disciples who registred things as they had ūderstood by cōferēce with the Apostles . The first gospel was written by an Apostle to give light , to the rest : and the last also by an Apostle , to give authoritie and confirmation to the former . The first was written in the Hebrew tongue : for that all those myracles which Iesus wrought were doone in that countrie ( he was not sent but to the lost sheep of the house of Israel ) to the end that eyther the whole nation might beleeve them or the obstinate impugne them : which yet never any of theire Rabbines tooke in hand to doe . The other three were written in the most famous and popular language of all nations at that time , to wit , the Greek tōgue . They wrote their stories in divers countries , farre distant one from another , and yet agreed they all most exactly in one and the same narration ( as is to be seene ) though diversly related , yet in truth and substance all one : one sometymes supplying vvhat another hath not , according to the discretion of one and the same spirit , vvherevvith they vvere all guyded and directed , like those four beasts in Ezech. 1.12 : Everie one went streight forward ▪ whither their spirit ledde them , they returned not . They vvrote in divers times , one after another : and yet the later did neyther correct nor reprehend any thing in the former , as heathen vvriters use to doe . They published their vvritings vvhen infinite vvere aliue that knevve the facts , and of them no small number , vvho desired by all meanes to impugne them . They set dovvne in most of their narrations , the tyme , the daye , the hour , the place , the village , the house , the persons vvith all other circumstances , vvhich the moe they are in number , the more easie to be refuted , if they were not true . Neyther did they write of things donne in farre Countries or places remote , but in the same Countrie where they were borne , in townes and cities that were publiquely knowne , in Ierusalem it self , in Bethania , and Bethsaida , villages hard by Ierusalem , in the Suburbs and hills about the citie , in such a street , at such a gate , in such a porch of the temple , at such a fishpoole , publique places , familiarly knowne to everie one , for these things were not done in a corner ( as sayth the Apostle . ) All which circumstances duly considered , ( never yet impugned ) me thinks should perswade any man of reason , to become a Christian : as Agrippa in that verie place acknowledgeth to Paul , saying , almost thou perswadest me to become a Christian. They published their writings in their life time . They altered not their writings af●erwards as other Authors are wont in their latter Editions , nor ever corrected they one jote of that which they had first s●t downe . And ( that which never happened in any other writings in the world besides , nor ever monarch was able to bring to passe for credite of his Edicts ) they gaue their liues for defence and justifying of that which they had written . Their maner of writing is sincere & simple , as becommeth so divine a Historie : without all art or Rhethoricall amplifications , as Historians use . They flatter none , no not Iesus himself , whom they most adore , nor in confessing him to be their God , doe they conceale his infirmities of flesh , in that he was man : as his hunger and thirst , his being werie , how he wept , his passions of feare , and the like . Nay , these Evangelists were so sincere and religious in their narrations , as they noted especially the imperfections of themselues , and of such others , as they principally respected . Mathew nameth himself , Mathew the Publican . Mark , Peters Disciple , recordeth how S. Peter thrise denyed his Lord and Master , and so of the rest . These mens writings were published for canonicall , and received for undoubted truth by all that lived in the verie same age , and were privie to everie particular circumstance therein conteyned . They were copied abroad into infinite mens hands , and so conserved with all care and reverence , as holy and divine Scripture . They were read in Churches throughout all Countries and nations , expounded preached and taught by all Pastors , and Commentaries made upon them by holy Fathers from tyme to tyme. So that no doubt can be made at all , eyther of the Authoritie of them , as originally and immediately proceeding from the Holy Ghost , or of the certaintie : but that we haue the verie same incorrupt , as the Authors left them , for that it was impossible for any enemie to corrupt so manie copies over the world , without discoverie and resistance . And thus much for the credite and authoritie of our Evangelists . The confession of Martyrs . NOw for the Martyrs ( or witnesses ) appoynted by God , for the sealing & deliverie of this doctrine of the Gospel of our Lord and Saviour Iesus Christ to all the world , they were first and principally his owne Apostes and Disciples , Now ye are witnesses of these things : Who both heard his doctrine , and sawe his myracles : as S. Iohn testifieth : that which wee haue heard , which we haue seene with our eyes &c. That I say , which we haue seene and heard declare we unto you . And S. Peter , For we followed no deceiueable fables when we opened unto you the power and comming of our Lord Iesus Christ , but with our eyes we sawe his majestie . This doctrine ( I say ) of the glorious Gospel of our Lord and Saviour , whereof they were so fully perswaded , they did not onely professe it with their mouthes , yea euen before Kings , and were not ashamed , as God sayth to Paul , as thou hast testified of me in Ierusalem , so must thou beare witnes also at Rome : thou must be brought before Caesar : but in witnes thereof they gaue up their liues , and by their deaths sealed and delivered to the world the truth of that which in their liues they professed , they haue sealed that God is true : These are witnesses worthy to be beleeved , these are Martyres . Next to these are all those holy Disciples of theirs , all those holy confessors of the Primitiue Church put to death with most exquisite torments , under those cruell Roman tyrants , during those tenne famous persecutions upon record , called the ten persecutions , Catexochen , in respect of the rage , furie and crueltie thereof : and all against poore , harmeles , and innocent Christians , dayly to●ne in pieces , & butchered by those wolues , as sheep appointed for the slaughter : ( whereof our Saviour long before had forewarned his Disciples : Behold I s●nd you as lambes among wolues , &c. persecuted , euen to the death , for the Word of God , and for the testimonie which they m●inteined . In vvhich extreame & most incredible sufferings of Christians three points are vvorthie of great consideration . The first , vvhat infinite multitudes of all estates , conditions , sexes , qualities and age did suffer dayly for testimonie of this truth . The second , what intollerable and unaccustumed torments , not heard of in the world before , were devised by tyrants for afflicting this kind of people . Thirdly , and lastly , what invincible courage and unspeakable alacritie these Christians shewed in bearing out these afflictions and torments , which the enemies themselues could not attribute , but to some divine powre and supernaturall assistance . The subjection of Spirits . ANother consideration followeth of his divine powre & omnipotencie , declared and exercised upon the spirits infernall , which in those dayes spake in the oracles , and till that time had possessed and deluded all nations . Heare the complaint of one of them : Hei mihi , congemiscite , hei mihi , hei mihi , oraculorum defecit me claritas . Woe unto me , lament ye with me , woe , woe to me , for that the honour of oracles hath now forsaken me . Which woefull complaint is nothing els but a plaine confession , that Iesus was he of whom a prophet sayd divers ages before , He shall consume all the Gods of the earth , and everie man shall worship him from his place , euen all the yles of the Heathen . This confessed also the wicked spirits themselues , when at Christs appearing in Iewrie they came and did their homage to him , and besought him not to afflict or torment them before the time , nor command them presently to returne to hell : but rather to permit them some litle time of entertainement in the sea , or mountaines , or among heards of swine , or the like , which conf●ssion they made openly before all men , and declared the same afterwards by their deeds . For presently upon Christ his death , & upon the preaching of his name & Gospel throughout the world , the oracle in all places ceased , whereof the Poets themselues beare witnes : Cessant Oracula Delphis . Whereupon Plutarch , that lived within one hundreth yeeres after Christ made a speciall Treatise to sifte out the causes , why the oracles of the Gods ( as they deemed them ) were ceased in his time . And after much turning and winding manie waies , at length resolved upon two principall points , or causes thereof . The first , for that in his tyme there was more store of wisemen then before , whose answers might stand in steede of Oracles : and the other , for that perhaps the Spirits accustumed to yeelde Oracles , were by length of tyme growen old and dead . Both which reasons , in the common-sence of all men must needs be false : & by Plutarch himself cannot stand with probabilitie . For first in his books , which he wrote of the liues of auncient famous men , he confesseth , that in such kind of wisdome as he most esteemed , they had not their equals among their posteritie . Secondly , in his Treatise of Phylosophie he passeth it for a ground , that Spirits can not dye or waxe old . And therefore of necessitie there must be some other cause yeelded of the ceasing of these Oracles : which can not be but the presence , and commandement of some higher power : according to that saying of S. Iohn : for to this end and purpose appeared the sonne of God , to wit , that he might destroy the works of the divel . Neyther did Iesus this alone in his owne person , but gaue also powre and authoritie to his disciples , and followers , to doe the like : according to that their commission in the Gospel : Then called he the twelue Disciples together , and gaue them powre and authoritie over all divils , &c. And not only to these twelue did he giue this absolute powre and authoritie over uncleane Spirits , but to the rest likewise : as may appeare in the next chapter following , upon the returne of their commission : And the seauentie returned with joy saying : Lord euen the Divils are subdued to us through thy name . And he sayd unto them , I sawe Sathan like lightning fall downe from heaven : and so renueth their commission , saying Behold I giue unto you powre to tread on Serpents & scorpions , and over all the power of the enemie : ( that is to say , the Divil ) neverthelesse ( sayth he ) in this rejoyce not , that the spirits are subdued unto you , but rather rejoyce because your names are are written in heauen . And this authoritie over the spirits infernall given by Iesus to his Disciples in the primitive Church , extended it selfe so far , that not onely theire words and commaundements , but even theire ver●e presence , did shut the mouthes and drive into feare , the miserable spirits : as both Lactantius , and others doe witnesse , whence it proceeded , that in all sacrifices , conjurations , and other mysteries of the gentiles , there was brought in that phraise , recorded by scoffing Lucian , exeant Christia●i , let Christians depart , for that while they were present nothing could be well accomplished . And that professed enemie of Christianitie Porphyrie who of all other most earnestly endeavoured to empugne vs Christians , & to hold vp the honour of his enfeebled Idols , yet discoursing of the great plague that reigned most furiously in the citie of Messina in Cicilie , where he dwelt , yeeldeth this reason , why Aesculapius the God of physick ( much adored in that place was not able to help them in that extremitie . It is no merveile ( saith he ) if this citie so many yeares be vexed with the plague , seeing that both Aesculapius , and all other Gods , be now departed from it , by the comming of Christians : for since that men have begun to worship this Iesus , we could never obtaine any prophet by our Gods. Thus much cōfessed this patrone of paganisme , concerning the mayme that his Gods had received , by the power and comming of our Lord Iesus Christ , which albeit he spake with a malicious minde to bring Christians in hatred , yet is the confession notable , & confirmeth that storie , which Plutarch in his forenamed book doth report : that in the latter yeares of the reigne of the Emperour Tiberius , a strange voice , and exceeding horrible clamor , with hideous , cries , skryches , and howlings , were heard by many , in the Graecian sea : complayning ; that the great God Pan was now departed . And this af●irmeth Plutarch ( that was a gentile ) to have been alleadged and approved , before the Emperour Tyberius , who merveyled greatly thereat , and could not by all his diviners , and southsayers , whom he called to that consultation , gather out any reasonable meaning of this wōderfull accident . But we Christians , comparing the time wherein it happened , vnto the time of Christ his death and passion , and finding the same fully to agree : we may more then pabablie perswade our selves , that by the death of their great God Pan ( which signifieth all , was imported , the vtter overthrow of all wicked spirits , and Idols vpon earth : according to that vision of our Lord & saviour before mentioned , I saw Sathan like lightning fall down frō heaven &c. & againe in an other place , now is the judgment of this wo●ld , now shall the Prince of this world be cast out ( even this great God Pan ) who in an other place is called the God of this world : the Prince that ruleth in the ayre , & therefore may well be said by our Saviour to fal down frō heavē , being before time worshiped in those Idols oracles and heathenish prophanations , as a God in all the world , and exalted ( as it were ) into the highest heavens . But behold as Dagon , that idol of the Philistims , ●●ll flat on his face ( and that twice ) his head , and hands dismembred before the arke of God in Ashdod : so did Sathan this great God Pan the God of this world , the Prince of the ayre &c , ( let me give the Divil his due , yea rather more then his due ) ( as doth the ho●y scripture ) so did Sathan ( I say ) immediately vpon the comming of our Lord and Saviour Iesus Christ into this world , and preaching of his Gospel ( the ark of his everlasting covenant ) fall flat one his face to the ground , his head and hands dismembred : according to that first promise , and covenant to our first parents , which was this : that he ( to wit , the Messiah ) should breake the serpents head &c. which he hath done , not onely in his owne person , by subduing Sathan with all his whole legions of Divills , and power infernall trāpling them vnder his feet ; but also in his members ; to whom also he gave lyke authoritie : as before : he gave them power and authoritie over all Divills : yea over all the power of the enemie , which argueth againe the power , and omnipotencie of our Lord and Saviour Iesus Christ , who not onely in his owne person here on earth , but also in his servants , disciples and followers , was able to conquer , and subdue even the Devills themselves : as they themselves acknowledge : Iesus I acknowledge and Paul I knowe &c. And thus much of the subjection of spirits . The punishment of enemies . NOw resteth this his divine power and omnipotencie , yet further to be manifested by an other consideratiō of his justice , & severitie shewed from heaven upon divers his greatest enemies here on earth , after his departure out of this world . As we may read in Iosephus : of Herod the first , who persecuted Christ , even in his cradle , and slue all those infants in and about Bethlehem . And that other Herod , Tetrarch of Gililie , who put Iohn Baptist to death , and scorned Ies●● before his passion : himself scorned afterwards by the Emperour , and disgracefully sent into exile : first to Lions in France , and after that , to the most desert , and inh●bitable places in Spaine : where he with Herodias wandred up & downe , in extrea●e calamitie all their life time ; and finally ended their dayes , as forlorne and abandoned of all men . In which miserie also it is recorded , that the d●uncing daughter of Herodias , who demaunded Iohn Baptists h●ad , being on a time to passe over a frosen river , suddenly the yce brake , and she in her fall , had her head cut off by the same yce , without hurting the rest of her bodie . So likewise it is recorded in the Acts , of Herod Agrippa , who stret●hed forth his hand to vexe certaine of the Church , killed Iames the brother of Iohn with the sword , and imprisoned Peter , howe immediately thereupon ( as it is in that chapter ) going downe to Cefarea , he was there in a solemne assemblie , striken frō heaven , with a most horrible disease , whereby his bodie putrified , and was eaten of wormes : as also Iosephus maketh mention . Pilate , that gave sentence of death against our Lord and Saviour ; we read , that after great disgrace received in Iurie , he was sent home into Italie , and there slewe himself with his owne hands . And of the very Emperours themselves , who lived from Tiberius ( under whom Iesus suffered ) unto Constantine the great , under w●om Christian Religion took dominion over the world ( which contayned the space of some three hundred yeares , or there abouts ) very fewe , or none , escaped the manifest scourges of Gods dreadfull justice , shewed upon them at the knitting up of their dayes . Whereas since the tyme of Constantine , ( whiles Emperours have bene Christians ( as one hath observed ) fewe or no such examples can be shewed : except upon Iulian the Apostata , Valens the Arian haeretique , or some other of l●ke detestable , and notorious wickednes . And thus much of particular men chastised by Iesus . But if we desire to have a fu●l examp●e of his justice upon a whole nation together let vs consid●r what befel Ierusalem and the people of that place for their barbarous crueltie , practised vpon him in his death and passion . And if we beleeve I●sephus , & Phylo , the Iewish historiographers ; w●o lived in those times : it cā hardly be expr●ssed by the tōgue ●r pen of mā , what insufferable calamities , & miseries , were infl●cted upon that people presently after his assension . First of all by Pilate their governour , under Tibe●ius , and then againe by Petronius , under Caligula , after that by Cumanus under Claudius , and lastly by Festus and Albinus under Nero. Through whose cruelties that nation was inforced a● last to rebell , and take armes against the Roman Empire : which was the cause of their utter ruine and exterpation by Titus and Vespasian . At what time , besides the overthrowe of their citie , burning of their temple , and other infinite distresses : ( which Iosephus an eye witnes , protesteth , that no speach or discourse humane , can declare ) the same authour likewise recordeth , xj C. M. persons to have beene slaine , and fourescore and seventene thowsand taken alive : who were either put to death afterward in publique triumphes , or sold openly for bondslaves , into all partes of the world ? And in this vniversall calamitie of the Iewish nation , being the most notorious and greevous that ever happened to any people or nation eyther before or aft●r ●hem ( for the Romanes never practised the like upon others ) it is singularly to be observed , that in the same time , and place , in which they put Iesus to death before ; that is , in the feast of the Pascha , when their whole nation was assembled at Ierusalē , from all parts , Provinces , and contries , they received this theire most pittifull subversion and overthrowe , & that by the hands of the Romane Caesar , to whom by publique crie they had appealed from Iesus not long before . Wee have no king but Caesar. &c. Yea further it is observed , that as they apprehended Iesus , and made the entrance to his passion upon Mount Olivet , where ●e vsed much to pray , and meditate : so Titus ( as Iosephus writeth ) upō the same Mount , planted his first siege , for their finall destruction . And as they led Iesus from Caiphas to Pilate , afflicting him in their presence : so now were they themselves led up and down , from Iohn to Simon : ( two seditious Captaines within the citie ) and were scourged , and tormented before the tribunall seates . Againe as they had caused Iesus to be scoffed , beaten , and villanously entreated by the soldiours , in Pilates Pallace : so were now their owne principall rulers : ( as Iosephus writeth ) most scrornefully abused , beaten and crucified , & that by the soldiers . Which latter point of crucifying , or villanous putting to death upon the crosse , was begun to be practised by the Romanes , upon the Iewish gentrie , i●mediately after Christ his death , and not before . And now at this time of the warre , Iosephus affirmeth , that in some one day f●ve hundreth of his nation were taken , and put to this opprobrious kind of punishmēt : in so much , ) that for the great mulltitude he saith : nec locus su●ficeret crucibus nec cruces corporibus . This dreadfull and unspeakeable miserie , fell upon the Iewes , about 40. yeares after Christs assention , when they had shewed themselves most obstinate , and obdurate , against his doctrine delivered unto them , not onely by himself , but also by his disciples : of which they had now slaine S. Steven , and S. Iames : and driven into baniment both Peter , and Paul , and others that had preached unto thē . This thē was the providence of God , for the punishmēt of the Iews at that time . And ever after their estate declined frō worse to worse , and their miseries daily multiplied throughout the world . Whereof he that will see a very lamentable narration , let him read but the last book of Iosephus de bello Iudaico . Wherein is reported , besides other things , that after the warre was ended , and all the publique slaughter ceased : Titus sent threescore thowsand , Iewes as a present to his father to Rome , there to be put to death in divers and sundry manners . Others he applyed to be spectacl●s for pastime to the Romains that were present with him . Wher● of Iosephus saith , that he saw with his owne eyes two thowsand & five hundred murthered and consumed in one day , by fight , and cōbate among themselves , and with wilde beasts , at the Emperors appointment . Others were assigned in Antioch , and other great cities , to serve for faggots in their famous bonefires , at times of triumph . Others were sold to be bondslaves . Others condemned to dig , and hew stones for ever . And this was the end of that warr , and desolation . Quis talia fandò , Myrmidonum , Dolopumve , aut duri miles Vlyssi , Temperet a lachrymis ? After th●s againe under Trajane the Emperour , there was so infinite numbers of Iewes slaine , and made away by Marcus Turbo in Africa , and Lucius Quintus in the East , as vvas vvonderfull . And in the eighteenth yeare of Adrian the Emperour , one Iulius Severus being sent to extinguish all the remnant of the Ievvish generation , destroyed in a very short time ninetie & eight townes and villages within that countrie , and slue five hundred & fourescore thousand of them in one day . At which time also he beat downe the citie of Ierusalem , in such sort , as he left not one stone standing upō another of their ancient buildings : but caused some part thereof to be re●dified , and inhabited onely by Gentiles . He changed the name of the citie & called it Aelia , after the Emperors name . He droue out all the progenie and ofspring of the Iewes forth of all those countries , with a perpetuall law confirmed by the Emperor , that they should never returne , no nor so much as looke back from any high or eminent place , to that countrie againe . And this was donne to the Iewish Nation , by the Roman Emperors , for accomplishing that demand , which their principall Elders had made not long before to Pilate the Roman Magistrate , ( after he had washed his hands , before the multitude to cleare himself , at leastwise in outward shewe , from the blood of Iesus , saying : I am innocent of the blood of this just man , looke you to it : ) Then answered all the people , and sayd , ▪ His blood be upon us & upon our children : and so it came to passe accordingly , euen in that verie age . Then the which what greater argument of a true Prophet ? and consequently , of the Deitie and Omnipotencie of our Lord and Saviour , who from heaven was able in so short a time , and that in so full measure to revenge himself upon his enemies here on earth . Yea , a whole Nation together brought to finall desolation . And so much for the punishment of enemies . The fulfilling of Prophecies . THe last consideration followeth , and so an end : which is the fulfilling of prophecies , all those prophecies uttered by our Lord and Saviour , while h● was here upon earth : Especially this one of the destruction and desolation of the Iewish nation already declared , might suffice for all , which over and over , while he was conversant amongst them , he denounced against them , and foretold should shortly be accomplished upon them , in most fearfull maner . As namely at one tyme , after a long and vehement commination made , to the Scribes and Pharisees ( in which he repeateth eight severall times that dreadfull threat , woe ) he concludeth that all the righteous blood injuriously shedde from the first martyr Abel , and so successiuely should be revenged verie shortly upon that generation : Verely I saye unto you all these things shall come upon this generation : and in the next words threatneth that populous citie Ierusalem , that it should be made utterly desolate . Ierusalem , Ierusalem which killest the Prophets , and stonest them that are sent unto thee , how often would I haue gathered thy children together , as the henne gathereth her chickens under her wings , andye would not . ●ehold your habitation shall be left unto you desolate . And at another tyme , euen that solemne tyme of his entrie and tiding into Ierusalem before his passion , it is sayd in the Gospel , that , when he was come neare , he beheld the citie and wept over it , saying : O if thou haddest euen knowne , at the least in this thy day those things which belong unto thy peace , but now are they hidde from thyne eyes . then denounceth that fearfull desolation following : that not one stone should be left upon another , but all throwne downe euen to the ground . Executed upon them & made good by Tytus the sonne of Vespatian , and finally , accomplished by Iulius Severus , who in the daies of Adrian ( as before is rehearsed ) utterly defaced the verie ruines of that citie , in such sort , as he left not one stone standing upon another , of all their auncient buildings , but laid them euen with the ground . Againe , at another time , as some spake of the tēple how it was garnished with goodly stones , and consecrate things , he sayd : are these the things you looke upon ? the dayes will come wherein a stone shall not be left up●n a stone , that shall not be throwne downe . And yet more particularly in the same chapter he foretelleth the signes , whereby his disciples should perceiue when the tyme indeede was come : when ye shall see Ierusalem besieged with ●oldj●ars , then knowe yee , that her desolation is at hand . This foretold Iesus of the miserie , that was to fall upon Ierusalem , and upon that people ( by the Romans ) when the I●wes seemed to be in most securitie , and greatest amitie with the Romans : when they could awaie with no other government but that : We haue no king but Caesar , he that maketh himself a King speaketh against Caesar , and consequently at that tyme , they might seeme in all humane reason , to haue lesse cause then ever to misdoubt such calamities . And yet how certaine and assured foreknowledge , and as it were most sensible feeling , Iesus had of these miseries , he declared by those pitifull teares he shedde upon sight and consideration of Ierusalem ( as before is mentioned ) when he wept over it : as also by that tender speech he used to the women of that citie , who wept for him as he was ledde to be crucified , perswading them to weepe rather for themselues and for their children , ( in respect of the miseries to followe ) then for him . All which prophecies , and predictions of Iesus , with sundrie other his speeches , foreshewing so particularly the imminent calamities of that Nation , and that at such tyme , when in humane reason there could be no probabilitie thereof , when a certaine Heathen Chronicler , named Phlegon , ( about a hundreth yeeres after Christs departure ) had diligently considered , having seene the same also in his dayes most exactly fulfilled ( for he was servant to Adrian the Emperor , by whose command the finall subversion of that Iewish nation was brought to passe ) this Phlegon ( I say ) though a Pagan , yet upon consideration of these events , and others that he sawe ( as the extreame persecution of Christians foretold by Christ , and the like , he pronounced , that never any man foretold things so certainly to come , or that so precisely were accomplished , as were the predictions and prophecies of Iesus . And now albeit these praedictions and prophecies concerning the punishment and reprobation of the Iewes , fulfilled so evide●tly in the sight of all the world might be a sufficient demonstration of his divine prescience and foreknowledge in things to come : yet were there also many other things besides , foreshewed by him , which fell out as exactly as these did , which by no humane reason or learning , could possibly be foreseene . As for example , the foretelling of his owne death , resurrection , and ascention , with all their severall circumstances ; the maner , time , place , and all other particulari●ies ; as precisely , as if they had been al●eadie accomplished : and that not onely to his owne Disciples , but euen to the Scribes & Pharisees , who came of purpose to tempt him : as he that shall but examine the quotations following ( which for brevirie sake I haue but onely zyphered , and ( as it were ) pointed at in figures ) may easely perceiue . First to his Disciples : Matth. 16 , 21. chap. 17 , 9 , 22. chap. 20 , 17. chap. 26 , 1 , 11 , 31.45 . Ioh. 13 , 33. chap. ●6 , 16. & 13 , 3. & 18 , 4. & 14 , 2 , 28. Then to the Scribes and Pharisees : Mat. 12 , 38. chap. 21 , 38. Luk. 13 , 31. Ioh. 2 , 18. chap. 3. 12. chap. 7 , 33. chap. 8. 21 , 28. chap. 12 , 31. Also how his Disciples should be scattered and forsake him : Ioh. 16 , 32. Of Peters denyal : Mat. 26 , 34. And by what maner of death he should glorifie God : Ioh. 21 , 18. How Iudas one of his owne Disciples should betray him : Ioh. 6 , 64 , 70. chap. 13 , 10 , 26. chap. 17 , 12. Mat. 26 , 21 , 46. Of the sending of the holy Ghost : Ioh. 7 , 38. chap. 14 , 16 , 26. chap. 15 , 26. chap. 16 , 7. Luk. 24 , 49. Of his Disciples myracles , which they should work in his name : Mark. 16 , 17. Luk. 10 , 18. Iohn . 14 , 12. The cruell persecution that should arise to the professors of his name in all places : Mat. 10 , 16. chap. 24 , 9. Ioh. 16.1 . The buylding of his Church notwithstanding ( in despite of the Divel , and all oppositions ) upon a rock , with this sure word of promise never to fayle , that the gates of hell shall not overcome it , Mat. 16 , 18. And again , I am with you alwaies , euen to the end of the world Mat. 28 , 20 The signes & tokens that should goe before the end of the world : as first , the false Christs , and false Prophets that should arise here and there with the Church , yea and in the church : that abhomination of desolation spoken of by Daniel the Prophet , to be set in the holy place : Matth. 24 , 5 , 11.15 , 23. Meaning ( and so I thinke would the Holy Ghost haue all men to understand it , when he addeth this parenthesis ; Let him that readeth consider it ) euen that Arch-Antichrist , now sitting in that holy place , or church ( for so it was in tymes past ) whose fayth was once so famous in all the world , Rom. 1 , 8. Warres and rumours of Warres ; pestilence , famine , and earthquakes : Mat. 24 , 6. Persecution , as before : Then shall they deliver you up to be afflicted , and shall k●ll you , and ye shall be hated of all nations , for my names sake , Mat. 24 , 9. So were Christians in the Primitiue Church , under the Roman Emperors , those cruell Caesars : and so haue been of latter tymes also , under the tyrannie of this Arch-antichristian Caesar , that abomination of desolation , now sitting in the selfe same place : druncken with the blood of the Saincts , and with the blood of the martyrs of Iesus , whose destruction sleepeth not . Come I will shewe thee the damnation of the great whore , &c. Finally , the preaching of the Gospel to all nations , Mat. 24 , 14. and the uniting , and gathering together both of Iew and Gentile into one fold , under one shepheard ( euen that great shepheard of our soules ) that there may be one sheepfold , and one shepheard , Ioh. 10 , 16. This is one of the last signes foretold by our Saviour : & but in part remayneth to be accomplished : and what hindereth ? Euen that abomination of Desolation before spoken of , which hath been a stumbling block to all nations hetherto , both Turks and Iewes , for comming to Christianitie : which the Lord in due time will remoue . For Babylon shall fall ( as it is in the Revelation ) it is fallen , it is fallen , Babylon that great citie . In part it is fallen alreadie : and what hindereth , but that dayly and hourely we may expect the finall desolation thereof ? Dayly and hourely ( I say , for with such celeritie , & violence ( when it shall please God to put in their hearts whom it may concerne to fulfill his wil : Rev. 17.17 . ) shall this sentence be executed . In one day shall her plagues come upō her , death & ●orrowe , and famine ; and she shall be burnt with fire ; &c. In one houre she shall be made desolate . Rejoyce over her thou heauen , and ye Holy Apostles and Prophets ; for God hath giuen your judgment on her . And a mightie Angel tooke up a stone , like a great milstone , and cast it into the sea , saying : with such violence shall that great citie Babylon be throwne downe . And here I might cast up together in like maner , ( making but one totall summe of all ) the prophecies of all those Holy Apostles ▪ and Disciples of our Lord and Saviour : both as touching divers particulars whereof they prophecied in those tymes , fulfilled most exactly : as also touching the generall state of the Church successiuely in all ages , euen , to the end of the world : and of the ende of the world it self . First for the particulars , I will but point at them , as before . One of those Holy Prophets prophecied of a generall dearth to fal● out in those tymes : which happened accordingly under Cla●dius Caesar , Act. 11.27 . also of Pauls imprisonment , Act. 21 , 10. Paul in his sayling towards Rome , foretelleth the Centurion and the rest of the tempestuous weather to ensue , Act. 27.10 . Of their shipwrack ; but yet with safetie of their liues ve● . 22. and precisely the place where they should be cast a shore to wit , upon a certaine Iland : vers . 26. In one of his Epistles he prophecieth of his owne death , 2 Tim. 4.6 . So doth also Peter , 2 Pet. 1.14 . Secondly , for the future state of the Church in these last daies , with the comming of Antichrist into the world , & all his damned crue , those hellish furies : see how precisely these Holy Apostles and Prophets foretell of these times ; th●s● pers●ous times , and how liuely , they set him out in his colours , with all his additions ( as well becommeth such an infernall King ) the angel of the bottomlesse p●tte , whose name in Hebrew is Abaddon , in Greeke Apollyon : that Antichrist , that man of sinne : the sonne of perdition , that wicked one , &c. with all other adjuncts , and circumstances , so liuely described , as if he had been then alreadie come ; for euen in these dai●s ( as the Apostle speaketh ) did this mysterie of iniquitie beginne to worke . See then I say : 2 Thes. 2. 1 Tim 3. 2 Tim. 4. 2 Pet. 2. 1 Iohn . 2 , 18. chap. 4 , 1. 2 Ioh. ver . 7. yea the whole Revelation is nothing els , but a continued prophecie , of all such things , as should happen to th● church militant , euen from the Apostles tymes , to the ende of the world . All which prophecies we see accomplished : except b●fore excepted the finall destruction of Babylon , and the calling of the Iewes , whereof both our Saviour himself , as also Paul hath prophecied , Rom. 11. both which we dayly expect : and then , ( as it is in the Revelation ) Come Lord Iesus . Of which second comming , or generall doome , with the maner of it , and all other circumstances ; we haue also sundrie prophecies both of Christ & his Apostles , which here I will joyne in one , as proceeding all from one and the same spirit : for here all prophecies must come to a full period , nil ultra . I will onely quote them , as formerly : Mat. 16 , 27. chap. 19 , 28. chap. 20 , 1. chap. 24. chap. 25. chap. 26.64 . Iohn . 5 , 25. &c. 1 Cor. 15. 1 Thes. 4 , 14. chap. 5 , 1. Iam. 5 , 8. 1 Pet. 4 , 7. 2 Pet. 3. Iude ver . 6. & 14. Rev. 21. where you shall see a new heaven and a new earth &c. New Ierusalem descending from God out of heauen , prepared as a bride trimmed for her husband . Thus haue I brought you at length ( as after a long and tedious passage by sea ) to see land , and as it were the sea-mark whereunto , after so many variable winds , and so often tacking to and againe , we haue directed our course , euen from the first prophecie made to Adam in Paradise : Gen. 3 , 15. to the verie last period of all prophecies in the Revelation , shutte up in the second Adam , Iesus Christ : who is the first and the last , Alpha and Omega , the beginning and the ending : in whō all prophecies kisse each other , & haue their consummation . These are the words ( sayth he ) which I spake unto you while I was yet with you : that all must be fulfill●d , which are written of me in the Law of Moses , and in the Prophets , and in the Psalmes , &c. Thus it is written , and thus it behoved Christ to suffer , and to rise againe from the dead the third day , and that repentance & remission of sinnes should be preached in his name among all Nations , beginning at Ierusalem . I say from this Ierusalem , which now lyeth desolate , I haue brought you to the New Ierus●lem comming downe from heauen , as a bride adorned for her husband : from an earthly , to a heauenly paradise , and there I leaue you . FINIS . A COLLECTION DEMONSTRATIVE , OR Summe of the former proofes . The Messiah must be a spirituall King , to conquer the Divill , death , and sinne : both by scripture , as also by the interpretation of the ancient Iewes themselves , vpon that place of Genesis he shall break thine head : Therefore not a temporall King as the later Iewes imagine . The Messiah must be King over the Gentiles as well as the Iewes , both by scripture , as also by theire owne writers : Therefore not a tēporall King to reigne over thē onely ; much lesse to subdue the Gentiles to the servitude of Iurie ; as some of them imagine . The Messi●h must be both God and man : the sonne of God , the Word of God incarnate , The second person in Trinitie ; both by the scriptures , as also by their owne writers : Therefore no such earthly Monarch as they exspect . The Messiah at his comming ( being to be King both of Iew and Gentile ) must change the lawe of Moses : ( to wit the ceremoniall and provinciall proper to the Iewes onely ) and insteed thereof , give a generall law to both , absolute , and perfect , to serve for all persons , times , & places to indure euen to the end of the world ▪ therfore no such temporall monarchie to be expected , as they looke after . For one and the same conclusion followeth vpon all the premisses , beating vpon theire mayne ground ( to wit a temporall or earthly kingdome ) which being once shaken , the rest falleth to the ground . All prophesi●s whatsoever , with everie particular circumstance foretold by the Prophets of the Messiah , were both substancially , & circumstancially fulfille● in the person of our bless●d Saviour : both as touching his bir●h , life , doctrine , myracles , death , resurrection , asc●ntion : and o●her effects afterwards of his divin● power : in sending of the Holy Ghost , and the myraculous increase of his Church &c. Therefore was he in deed the Messiah , no other to be expected . The Messiah , by Daniels prophecie , was to appeare immediatly vpon the establishment of the Roman Empire : for ( saith he ) in the ●ayes of these Kings , shall the God of heaven set vp a kingdom , which shall not be destroyed : Dan. 2.44 . which must needs be vnderstood ▪ of the kingdome of Christ , or the Messiah . And in these dayes was our Saviour borne ; even in the dayes of Augustus Caesar : Therefore in him is the circumstance of time verified . The Messiah by Iacobs prophecie , was to appeare , imediately when the rod , or scepter , was departed from the house of Iuda ▪ Then appearred that state of Iacob our Lord and Saviour : ergo . The Messiah by the prophesie of Haggai , ( as also by their● owne Thalmud ) was to come during the second temple : then came our Lord and Saviour : ergo . And consequently the Ievves after this time ; ( to wit the destruction of the second temple ) in vaine expect for another , The Messiah by the true account , and calculation , of Daniels Hebdomades or weekes of yeares ; was to come just according to the times before mentioned : So did our Saviour ( as is aforesaid ) therfore to him doth this circumstance of time beare witnes : And cons●quently the Iewes , after these times by God himselfe appointed for the Messiah : ( or rather one & the same time , for there is no other difference , but onely in adjuncts , and circumstances ) expecting yet for an other ; besides their vaine expectation , make God himselfe a lyer . The Messiah by the scriptures , was to be borne of the tribe of Iudah of the house of David : so vvas our Saviour : Therefore , he alone the legitimate , and true borne Messiah : by birth-right ( as I may say , ) as also by praescriptiō , ●fter so long time of peaceabl● possession : no other to be expected . The Messiah by the scripture , as also by theire ovvne Rabbins , was to be borne of a Virgin : so vvas our Saviour , ergo . All other particulars , foretold of the Messiah ; see them fulfilled , as followeth . To wit. That the place of his birth should be Bethlehem . That at his birth all the infants thereabouts should be slayne . That Kings or great personages should come & adore him , & offer gold & other gifts unto him . That he should be presented in the Temple of Ierusalem for the greater glorie of that second temple . That he should flee into Egypt and be called thence againe . That a starre should appeare at his birth , to notifie his comming into the world . That Iohn Baptist ( who came in the spirit and power of Eliah , and therefore was called Eliah , Luk. 1 , 17. Mat. 11 , 10 , 14. should be the messenger to goe before him , and to prepare the way , & to crye in the desert . That he should beginne his owne preaching with all humilitie quietnes & clemencie of spirit . That he should be poor abject and of no reputation in this world . That he should doe strange miracles and heale all diseases . That he should dye and be slayne for the sinnes of his people . That he should be betrayed by one of his owne familiars . That he should be sold for thirtie pieces of silver . That with those thirtie pieces there should be bought afterwards a field of ●o●sheards . That he should ride into Ierusalem upon an asse . That the Iewes should beat and buffet his face and defile the same with spitting . That they should whippe , rent and teare his bodie before they put him to death . That he should be put to death among theeues and mal●factors . That he should be silent before his enemies , as a sheep before his shearer . That he should pray for his enemies and persecutors . That they should giue him vineger to drinke , divide his apparel , and cast lots for his upper garment . That the maner of his death should be crucifying , that is , nayling of his hands and his feete to the crosse . That his side should be pearced , and that they should looke upon him , whom they had so pearced . That not a bone of him should be broken , figured in the Passeover by that spotles lambe , without blemish , a type thereof , and therefore is he called in the newe Testament , the Lambe of God that taketh away the sinnes of the world , the Lambe slayne from the beginning of the world . That he should rise againe from death the third day . That he should ascend into heauen , and there sitte at the right hand of his Father triumphantly for ever . All these particulars foretold of the Messiah , see ( I say ) and examine how exactly they were all fulfilled in our Saviour . And there withall consider those things which fell out afterwards ; as effects of his divine power . To wit , the sending of the Holy Ghost immediately after his ascension : with the miraculous increasse of his Church , even in the middest of persecution . The severe punishmēt of all his enemies : especially that of the Iewish nation . The subjection of the Devil , with all his infernall power , vnder his Apostles , and Disciples feete : togea●her with the ceasing of oracles . And finally , the fulfilling of all his Prophecies ; ( with those likewise of his Apostles , and Disciples ) most exactly . I say all these , with the former , put togeather , and well considered ; may s●ttle the hart of any Christian man , against all Induisme , Paganisme , yea and Atheisme too , in the most undoubted truth of his profession ; to wit the Christian religion : with this full , and finall perswasion : wherewith I will knit up all : ) that there is no other name under heaven given so the sonnes of men , whereby to be saved , but the name of Iesus Christ. And therefore to him be the honour of our Salvation ascrib●d , and to no other . To him ( I s●● ) with the Father and the Spirite : even t●at bessed Trinitie ; 〈…〉 glorie ; now and evermore . Amen . Amen . To the forlorne , and distressed Ievves in Barbarie ; And in them to all others now groaning under the heavie yoak of captivitie in what natiō soever ; scattered , & dispersed throughout the vvorld : Grace , mercy , and peace , be multiplied ; in Christ Iesus the true Messiah . BEing imployed not long since into Barbarie , the land of your capt●vitie , where at this present you live , in great bondage , & slav●ri● ; & so have done this long time : ( as doe also the rest of your brethren , and nation elsewhere , dispersed throughout the world , groaning under the yoak of their cruell taskmaisters : ( as did your forefathers in the Land of Egypt foure hundred and thirtie yeres : this captivitie of yours , having continued now almost foure tymes 400 yeeres : the last and greatest of all : than the which was never heard , nor read of greater of any people , from the creation of the world to this day , nor shall be : ) the King , at that time of my arr●vall , vpon his expedition towards Fez , I appointed to stay at Saphia , till his returne back from those warrs : where I remained in the lower castle , almost six monthes , solitary , and in suspense , expecting the doubtfull event thereof . Wh●ther resorted to me often to accompany me , and for my better instruction in the Hebrue ( whereof I had a litle tast before ) one of the cheife Rabbins of that your synagogue ; Rabbi Shimeon : a man of grave , and sober cariage , and pleasant otherwise , of whose company I was very glad . Now and then , among other matters , arguing , and reasoning , of the Messiah , ( as ye say yet to come : but as we say , &c are able to prove , by invincible arguments , and demonstrations , both out of your owne Lawe , & Rabbines , al●eadie come : ) which gaue me occasion , ( having little els to doe ; and not knowing how to passe that tedious time better ) ●o gather togither , all those arguments , and reasons , I had read , or for the present could conceive of my self , drawne both out of the sacred scripture , and other bookes , as touching that controversie . Wher● by I might be the more able , over and besides the matter of imployment , & busynes I came about , to maintayne that Religion prof●ss●d in my countrie , and the undoubted faith , whereof his Maiestie , the King of Great Britayne , ( as others his predecessors have donne ) professeth himselfe a cheife defender : according to that his most iust tytle : defender of the faith . And afterwards , when the King sent for me to Morocus , being lodged amongst you by his appointment in the Iudaria , in one of your principall Houses ; where I staid , before I could get my despatch from the King , three Monthes , and a halfe ; where also I grewe familiarly acquainted with divers of your nation , and was presented at sundrie times ( especially at your mariages , and solemne feasts ) with divers of your dainties , which I tooke very kindly , and ever since have studied , what Christian dainties I might send you backe againe in recompence ; or rather duties , in steed of those dainties . Seeing also in the meane time ( which I could not choose but see , with much pity , and compassion ) the great , and grievous oppression , vnder which you grone : taxations , vexations , exactions ; grammings ( as you call them ) even with torments rather than fayle ; drubbings ( so many hundreth blowes at once , as my selfe have both seen and heard : ) with that base servile and most contemptible state , and condition otherwise , ( above any other natiō , or people ) under which you live : not onely in Barbary , but in al other parts of the world besides : as a fatal effect , of that heavie curse laid on you by your own forefathers long agoe , vpon the death of Christ ; ( when Pilate the judge washed his hands , saying , I am innocent of the blood of this iust man , looke yee to it : ) they cried with one consent his blood be vpon vs & on our children . As also of that prophesie of our Saviour in his life time , when he wept over Ierusalem saying ô if thou haddest even knowne , at the least in this thy day , those things which belong to thy peace , but now are they hid frō thine eyes &c. And more particularly to his Disciples , he renueth it over & againe : when yee shall see Ierusalem besieged with soldiers then know yee that her desolation is at hand . For these be the dayes of venga●ce to fulfill all things that are written . For there shall be great distresse in this land , and wrath over this people . And they shall fall one the cadge of the sword and shall be lead captive into all nations &c. Which heavie curse of your owne forefathers , and prophisie of his , how truely they have been fulfilled both the one & the other , all the world seeth , and yee your selves feele the effect : as before . The Lord in mercie , take away the vayle from your hearts , that at length ye may know those things which belōg to your peace which now are hid frō your eyes : for why will ye dye ô ye house of Israel ? These considerations ( I say ) and reasons , with some others , have moved me ; and partly in recompence of those your definaes , and dainties , wherof I tasted so often while I was amongst you ) to send you here a smal banket , of such dainties as Christendome can afford : wishing you would but tast some part of mine ( as I did of yours ) being indeed Sabbath dayes dainties : tast ( I say ) and see how sweet the Lord is . And the rather doe I invite you to this banket , yea rather provoke you therevnto ( even to your owne salvation , which through your fall is come to us Gentiles to provoke you ( as it is that place ) for that now the time of your redemtion draweth neare ( with ours : much nearer now thē whē we beleeved ) foretold also , both by Christ , and his Apostles , as was your desolation : and shall one day , as surely and certainely come to passe , the one as the other . For God that hath promised is of power to performe it ; he will doe it ; he is able to graffe you in againe , into your owne olive tree . Verely I tell you , ( saith our Saviour to the Pharisies ) ye shall not see me , vntill the time come , that yee shall say blessed is he that commeth in the name of the Lord. Therefore such a time shall cōe with out all doubt , whearein ye shall so say , that is to say , most willingly obey the Heavenly calling , without any more resisting the Holy Ghost , as did your forefathers . Also in an other place : and Ierusalem shall be troden vnder foote of the Gentiles , vntill the time of the Gentiles be fulfilled : So long and no longer : there is the period . And Paul the Apostle in a most fervent manner , both prayeth and prophesieth to this effect : brethren my hearts desire , and prayer to God for Israel is , that they might be saved . Then prophecieth at large in the chapter following , and that most divinely , as of their fall so of their generall call in due time : with many arguments , and reasons to that purpose . Which praier , and prophesie of his , proceeding from a divine instinct , and revelation ; no doubt shall one day take effect . For it can not be , but that the word of God should take effect . For it is the power of God unto salvation to every one that believeth , to the Iew first and also to the Grecian To the Iew first : thereis the promise there is the priviledge . Lift up your heades now therefore ó ye Iewes , sonnes of Abraham , children of the promise : to whom pertayneth the adoption , and the glorie , and the covenants , and the giving of the law , and the service of God , and the promises : of whom are the f●thers , and of whom concerning the flesh Christ came . I say lift up your heads , and listen to the heavenly call , of Christ and his Apostle Paul , for your redemtion draweth nere . This is the generation of them that seeke him of them that s●eke thy face : Iaacob , Silah . Lift up your heads ye gates , & be ye li●t up , ye everlasting doores , and the King of glorie shall come in . And let us Christians also ( upon whom the ends of the World are come ) lift up our heads and knowe ( remembring that parable of the figtree ) when w● s●e these things beginne to come to passe , that the kingdome of God is near , eue● at the doores . Verely , I say unto you , this generation shall not passe , till all these things be donne : Heauen and earth shall p●sse away , but my Words shall not passe away . They are the words of our Saviour . And now bretheren ( to returne to Paul ) I commend you to God , and to the word of his grace , which is able to buyld you up , and to giue you an inheritance among all them which are sanctified . Be favourable unto Sion for thy good pleasure , build the walls of Ierusalem . Then shalt thou accept the sacrifice of righteousnes , euen the burn●offring and oblation , then shall they offer calues upon thyne altar . Oh giue salvation unto Israel out of Sion , when God turneth the captivitie of his people , then shall Iaakob rejoice , and Israel shall be glad . When the Lord brought againe the captivitie of Sion , we were like them that dreame : then was our mouth filled with laughter ; and our tongue with joye : then sayd they among the Heathen , The Lord hath d●ne great things for them . The Lord hath done great things for us wherof we rej●ice . O Lord bring againe our captivitie , at the rivers in the south . Saue us ( O Lord our God and gather us from among the Heathen , that we may praise thyne holy name , and glorie in thy praise . Comfort us according to the dayes , that thou hast afflicted us , & according to the yeeres that we ha●e seene e●el . Thou wilt arise , and haue mercie upon Sion , for the time to haue mercie thereon , for the appointed time is come . For thy servants delight in the stones thereof , and h●ue pitie on the dust thereof . Then the He●then shall ●eare the name of the Lord , and all the kings of the earth thy glorie : when the Lord shall buyld up Si●n , and shall appeare in his glorie : and shall turne unto the prayer of the desolate , & not dispis● then p●ayer . This shall be written for the generation to come , and the people which shall be created shall praise the Lord , for he hath looked downe from the height of his sanctuarie , out of the heaven did the Lord behold the earth : th●t he might heare the mourning of the prisoner , and deliver the children appointed unto death : that they may decl●re the name of the Lord in Sion , and his praise in Ierusal●m . For God will saue Sion , and bui●d the cities of Iuda , that men may dwell there , and haue it in poss●ssion : the seed as of his servants shall i●●erit it , and they tha●●●ue his name sh●ll ●w●l● ther●in . Surely the Lord wil● not sayle his p●ople , neyther will he fo●sake his inheritance . He hath alway remembred his covenant and promise , that he made to a thou●and generations . Thou wilt thinke upon thy congregation which thou hast possessed of old , & on the rodde of thine inheritance , which thou hast redeemed , and on mount Sion , wherein thou hast dwelt . Yea when the Lord turneth againe the captivitie of hi● people , which will be , when they turne unto him by hartie repentance , not before : when they cryed to the Lord in their trouble , he delivered them out of their distresse , then will he make euen their verie enimies to become their friends , & giue them grace & favour in the sight of all those kings and princes , under whom now they liue and groane in most miserable slaverie and bondage ( as in their former captivities may be observed ) He sawe when th●y were in affliction and heard their crye . He remēbred his covenant towards them , and repented according to the multitude of his mercies , and gaue them favour in the sight of all them that led them captiues , for the hearts of Kings are in the hands of the Lord , as the rivers of waters : he turneth them which way soever it pleas●th him . So the Lord stirred up the spirit of Cyrus King of Persia , ( after that their seauentie yeeres captivitie in Babylon ) as also Darius and others to write in their behalf , sundrie most favourable edicts , for their returne into their owne countrie again : with large liberalitie , for the rea●difying , of the temple of God in Ierusalem : for the Lord had made them glad , and turned the heart of the King of Asshur unto them , to incourage them in the work of the house of God , euen the God of Israel . Therefore Ezra blesseth the Lord , ●or all these extraordinarie favours , saying , Blessed be the Lord God of our Fathers , which so hath put in the Kings heart to beautifie the house of the Lord , that is in Ierusalem , &c. Yea rather then fayle of his promised deliverance to his people , when they crye unto him in their distresse , he will rebuke euen kings for their sakes . As he did Pharaoh king of Aegypt , in the dayes of old : with this peremptorie commaund by the hand of Moses over and over : Let my people goe that they may serue me , or if thou wilt not &c. inflicting upon them one plague after another , till at length they were forced to driue them away ( as it is in that place ) Rise up , get you out from among my people , and goe serue the Lord , as ye haue sayd . And the Egyptia●s did force the people , because they would send them out of the Land in hast ( for they sayd we dye all ) giving them favour in the meane tyme , in the sight of the Egyptians : also Moses was verie great in the Land of Egypt in the si●●t ●f Pharoahs servants , and in the sight of the people . Behold I haue made thee Ph●raohs God ( sayth the Lord ) so he brought out Israel from among them , for his mercie endureth for evrr , with a mightie hand and out stretched arme , &c. after four hundreth and thirtie yeeres captivitie in Aegypt . And when the four hundreth and thirtie yeeres , were expyred , euen the self same day departed all the hosts of the Lord out of the Land of Aegypt . And the Lord went before them by day in a pillar of a cloud to lead them the way , and by night in a pillar of fire to giue them light . He divided the sea in two parts , & made Israel to passe through the mids of it , and overthrewe Pharaoh and his host in the red sea , for his mercie indureth for ever . So leading them through the wildernes & feeding them fortie yeeres with Manna frō heauen : till at length he brought them safe & sound , ( as it were upon egles wings ) maugre all difficulties and oppositions of enimies what soever , euen to the promised Land of Canaan the lot of their inheritance . Where they continued in peace and prosperitie , so long as they served him , & kept his commandements : but when once they sinned against him : ( or rather as often as they sinned , for it was not once but often ) & forgat the Lord their God , which brought them out of the Land of Aegypt , out of the house of bondage : then he suffered their enemies to prevayle against them & tyrannize over them , sometymes one and sometimes another , till at length they were caried captiues to Babylon . Yet ever ( as the burdē of that psalm is ) whē they cryed to the Lord in their trouble , he delivered them out of their distresse , raysing up from tyme to tyme Iudges ( as he did Moses and Ioshua at the first ) which delivered them out of the hands of their oppressors . Othoni●l , who delivered thē out of the hands of the King of Arā , as it is in that place , where it is said , that the children of Israel did wickedly in the sight of the Lord , & forgat the Lord their God , & served Baalim ; therfore the wrath of the Lord was kindled against Israel , & he sold thē into the hand o● Chushan-rishathaim , king of Aram , whō they served eight yeeres . But when they cryed unto the Lord , the Lord stirred them up a Saviour , euen Othoniel , &c. So the land had rest fortie yeeres . Ehud , who delivered thē out of the hand of Eglon , king of Moab . Then the childrē of Israel ●gain cōmitted wickednes in the sight of the Lord , & the Lord strengthned Eglon king of Moab , &c. So they served Eglon king of Moab 18 yeeres . But whē they cryed unto the Lord , the Lord stirred thē up a Saviour , Ehud the sonne of Gera , &c. So the land had rest 80 yeres . And after him was Shamgar the sonne of Anath , which slew of the Philistims 600 men with an oxe goad , & he also delivered Israel . Deborah & Barack who delivered thē out of the hand of Iabin , king of Canaan . And the children of Israel began again to do wickedly in the sight of the Lord , & the Lord sold thē into the hand of Iabin king of Canaan , whose chief Captain was Sisera . Then the children of Israel cryed to the Lord , &c. And at that time Deborah a Prophetesse judged Israel , then she sent & called Barak &c. And the Lord destroyed Sisera & all his charets &c. And the land had rest 40 yeares . Gedeon , who delivered them out of the hands of the Midianites . Afterward the children of Israel committed wickednes in the sight of the Lord , & the Lord gaue them into the hands of Midian 7 yeares &c. So was Israel exceedingly impoverished by the Midianites : therfore the childrē of Israel cryed unto the Lord &c. & he raised them another Saviour even Gedeon , that valiant man , who with three hundreth men ( & no more ) such as lapped water with their tongues ( the rest sent away by the Lords command ) overthrew the whole host of Midian , with this cry the sword of the Lord & of Gedeon . Thus was Midian brought low before the children of Israel : so that they lift vp their heads no more : & the countrie was in quietnes 40 yeres in the dayes of Gedeon . But when Gedeon was dead the children of Israel turned away &c. and remembred not the Lord their God which had delivered them out of the hands of all their enemies on every side &c. After him succeeded Abimilech his sonne . After Abimilech Tola . After Tola , Iair the Gileadite . After these arose Iepthe who delivered them out of the hand of the Ammonites . And the children of Israel wrought wickednes again in the sight of the Lord , and served Baalim &c , & forsooke the Lord & served not him . Therfore the wrath of the Lord was kindled against Israel and the Lord sold them into the hands of the Philistims , and into the hands of the children of Ammon &c. Then the children of Israel cryed unto the Lord &c. So the Lord raised them up another valiant man even Iepthe . Then the spirit of the Lord came upon Iepthe &c. So Iepthe went unto the children of Ammon to fight against them , and the Lord delivered them into his hands . Thus the children of Ammon were humbled before the children of Israel . And lepthe judged Israel 6 yeares . After him Ibzan of Bethlehem judged Israel . After him Elon . After Elon , Abdon . But the children of Israel continued to commit wickednesse in the sight of the Lord , and the Lord delivered them into the hands of the Philistims 40 yeares . Then God raysed up Sampson , who with the j●w-bone of an Asse slew a thousand of the Philistims at once . And he judged Israel in the daies of the Philistims 20 yeares . Thus may we see by all these examples ( and make vse thereof ●f we be wise ) what the state and condition of Gods people hath beene ever of old , the effect in briefe , or burden of the song , nothing else but this : when they sinned against the Lord , he delivered them into the hands of their enemies : but when they cryed to the Lord in their trouble ( that is to say repented ) he straight-way delivered them out of their distresse , raysing up from time to time , one Saviour or deliverer after another , & so immediatly governing them by Iudges till the daies of Samuel . When this people still growing worse and worse , and not contented with this sacred kind of government , immediately from God himselfe , but desiring a King like all other Nations : Make us now a King to judge us like all other Nations : he gave them a King in his anger , saying to Samuel : heare the voyce of the people in all that they shall say unto thee , for they have not cast thee away , but they haue cast me away , that I should not raigne over thē , &c. And as before under the Iudges , so now under the Kings still as they sinned , and multiplied their transgressions , so did the Lord inflict and multiply upon them his judgements , one plague after another : till at length they were caried captiues into Babylon . After which long captivitie , yet restored againe upon their repentance , the time was not long , but they fell againe to their old byas , and forgate the Lord their God , which had done so great things for them : yea , rather now worse then ever , persecuting the Prophets from time to time , whom God raysed up amongst them , and killing them one after another : even till the comming of the Messiah , and him likewise they crucified . Whereupon ensued this last and finall desolation , as the full measure of their sinnes deserved , and as themselves desired , saying : his blood be upon us and upon our children : which hath continued now almost this 1600 yeares : the longest captivitie and greatest miserie that ever happened to any people , and so shall continve , till they ( as did their forefathers ) turne to the Lord by trve and hearty repentance , and cry unto the Lord in their trouble , and then will the Lord deliver them out of their distresse , according to the former examples ▪ and not before . And this is the state and condition of the Iewes at this day : the miserable state ( I say ) with the cause ▪ and the remedie , which God graunt they may make use of . Amen . Escapes . Pag. 22 line . 26. adde these words ( Seeing , I say , so many signes and arguments at once concurring together , I may well conclude as before . ) pag. 51. l. 14 put out these words ( of a trve Prophet ? and consequently . ) pag. 58. l 9. for , ( in the , read , is the. ) line 10. for , ( was appeare , read , was to appeare . ) line 12. for , ( State , read , Starre . ) With what other faulte else , I desire the judicious Reader to Correct with his Penne. Notes, typically marginal, from the original text Notes for div A02727-e370 1 Sam. 18.1 Rom. 3.1 . Rom. 9.4 . Act. 3.17 . Act. 11.26 . Mat. 13.24 Rom. 11.22 〈◊〉 . 12. Notes for div A02727-e1050 Gen. 3 , 15. Rom. 3 , 2. Rom. 9.4 . Luk. 19.42 . Deu. 18 . 1● ver . 18. Deu. 34.10 Deu. 18.26 , Esa. 53.8 . Psal. 89.3 . 2 Sam. 7.13 1 Kin. 12. Psal. 2.7 . Psal. 72 , 5. ver . 7. ver . 17. Esai . 6. ● . Luc. 19 , 27. Isai. 4 , 2. Isaie . 9 , 6. Isai. 4.2 . Isa. 7 , 14. Micah . 5.2 . Isai. 9.6 . Isai. 4.2 . Psal. 2.7 . Hose . 1 , 7. 〈◊〉 . 11● . 1 . Psa. 107 , 20 Iob. 19 , 26. Deut. 6 , 4. Ier. 23 , 6. Act. 25.10 ▪ Deu. 18.15 Isai. 2.3 . Esa. 29.18 . Isai. 42.4 . ●sa● . 8.10 . Ezec. 20 . 2● Ier. 31.32 . ●o● . 49.10 Ler. 3 , 12. Hag. 2. Psal. 24. ● . Mal ▪ 3.1 . Luk. 23.14.22 . Mat. 27. Isai. 53.5 . Ioh. 8 , 56. Act. 3 , 21. Chap. 8 , 44. Gen. 2 , 17. Gen. 3.4 . Mat. 3.7 . Luk. 19 , 27. Eph. 5.14 . Psal 51.4 . Rom. 3.4 . 〈◊〉 . 66.7 . Psal. 147.2 Hag. 2.10 . Isa. 11.6 . Iudg. 12.6 . Mat. 8.11 . Ioh. 19. Luc. 3 . 1● . Mat. 11.3 ▪ Ioh. 10.24 . Math. 22.16 . Ioh. 10. ● . 〈◊〉 . 5 , 38. Dan. 2.44 . Isay. 11.12 . Luk. 2. ● . Isai. 7.14 . Ier. 32.22 . Mat. 1 , ●8 . Mich. 5.2 . Mat. 2.5 . Psal. 132 , 3. Mat. 2.1 . Psa. 72 , 10. Iosua . 12. Num. 24.17 Luk. ● , 28. Chap. 2 , 31. 2 Esd. 7.26 . Luk. 2 , ● . Luk. 10. Mat. 2 , ●● . Ier. 31 , 15. Gen. 35.19 Mat. 2.13 . Hos. 11.1 . Isay. 19 , 1. Euseb. iib. 6. Mal. 3 , 1. chap. 4 , 5. Luk. 1.13 . Ioh. 1 , 19. Mat. 3.16 . Mar. 1.10 . Luk. 3 , 21. Iohn . 1 . 3● . Deut. 6.5 . Mat. 22.37 . Isa. 42.1 . Zach. 9.9 . Porph. lib. Delaud . Philo Isa. 35.5 . Iohn . 1● . 17 . Mark. 5.22 . * Deut. 19.15 . Luk. 7.11 . Mat. 9.33 ▪ Ioh. 10 . 2●.37 . * Luk. 7.20 . Luk. 7.20 . 〈◊〉 . 16. ●● . Ch. 16.23 . Ioh. 6.60 . Ch. 7.48 . Mat. 8.20 . Plut apophth prise . regum . Mar. 1.35 . Mat. 16.24 . Eccl. 10.7 . Mat. 10.9 . Ioh. 16.33 . Mar. 13 , 9. chap. 13 , 13 Luk , 21.16 Mat. 16 , 25. Luk. 14 , 26. Mat. 10 , 34. Luk. 18 , 31. Mat. ●1 , 2. Zach. 9.9 . Mat. 21 , 8. Psal. 55.13 . & 109.4 . Mat. 26 , 23. Mat. 26 , 67. Isay. 50 , 6. Luk. 23.33 . Psal. 22.16 . Zach. 12.10 Psal. 69 , 2● . Luk. 23.32 . Isay. 53 , 12. Luk. 23 , 18. Isay. 53 , 12. Ioh. 19 , 36. Exo. 12. 46. Gen. 22 , 1. Num. 21.8 . Dan. ● , 26. Ioh. 11 . 4● . Isay. 53 , Mat. 27. Luk. 23. Act. 1.37 . Zach. 12.10 Psa. 16.8 . Hos. 6 , 2. Iona. 1 , 17. Luk. 18.31 . Ioh. 2.18 . Mat. 12.38 . cha . 27 , 62. Mat. 28 , 2. Act. 1 , 3. Rom. 1 , 4 Rom. 1 , 2. Psal. 68 , 18 Psa. 110 , 1. Act. 1 , 10. Mat. 24.14 . Luk. 24.47 . Isa. 2.3 . Iohn . 14.26 cha . 15.26 . and 16.7 . Act. 2.1 . Ioel. 2.28 . Pal. 118.22 . Act. 4.11 . Ioh. 14.25 . Ioh. 20.30.21.25 . 〈…〉 Ezek. 1. Luk. 1.2 . Mat. 15 , 24. Act. 26 , 26. Mat. 21 , 18. Luk. 19 , 41. Mar. 14.33 . Mat. 10 , 3. Mar. 14 , 67. Luk , 24 , 4● . 1 Ioh. 1.1 . 2 Pet. 1 , 16. Luk. 1.1 . Act. 23 , 11. cha . 27 , 24. Mat. 10.16 . Rev. 6 , 9. Zeph. 2 , 11. Iuven. Saty 6. Plutar , de defectu oraculor . 1 Ioh. 3 , ●● Luk. 9 , 7. cha . 10 , 17. Lact. lib. 2. div . inst . cap. 16. ●orph . lib. 7. cont ; Christ. apud Euseb. lib. 5. cap. 1. de prep . Evan. Iohn . ●2 . 31 . 2. Cor. 4.4 . Eph. 1.2 . 1. Sam. 5 , 2. Gen. 3.11 . Acts. 19 ▪ 15. Ioseph . antiq lib 17. ca. 10. Luk. 23. ●● . lib. 18. ca. 9. Niceph. Lib. .. ca. ●0 . Act. 12.1 Ioseph . anticq . lib. 29. ca. 7. Eutrophist . lib. 7. Evag. scholast . lib. 3. hi●t . c. 41. Iohn . 1● ▪ 15. Lib. 5. c. 28 Ioseph . de bell . l. 7. c. 20.21 . Aelius Adrianus . Mat. 27 , 2● Mat. 23 . 3● Luk. 19.41 . Luk. 21 , 5. Luk. 21.20 Iohn . 19.15 ver . 12. Luk. 23 , 28. R●v . 17.6 . Rev. 18 , 2. chap. 18.8 . Rev. 18 . 1● Rev. 9. ●● . Rev. 22 , 10. Luk. 24.44 . Notes for div A02727-e8240 Gen. 3 . 1●● Mich. 5 , 2. Luk. 2 , 4. Ier. 31 , 25. Mat. 2 . 1● . Psa. 72 , 10. Mat. 2 , 1. Mal. 3.1 . Luk. 2.22 . Hos. 11 , 1. Mat. 2 , 13. Num. 24.17 Mat. 2 , 9. Mal. 3.1 . and 4 , 5. Isa. 40.3 . Mat. 3 , 1. Isa. 42 , 2. Mat. 5 , ● . Isa. 53. Luk. 2 , 7. Isa. 35.5 . Mat. 4 , 23. Isa. 53 , 12. Dan. 9 , 26. Mat. 27. Psal. 55 , 13. Mat. 26 , 47. Zach. 11.12 Mat. 26 , 15. Z●c . 11.13 . Mat. 27 , 7. Zach. 9 , 9. Mat. 21 , 7. Isa. 50 , 6. Mat. 26 , 67. Isa. 53 , 5. Mat. 27.26 . Isa. 53 , 12. Luk. 23 , 33. Isa. 53 , 7. Mat. 27 , 14. Isa. 53 , 12. Luk. 23 , 34. Psal. 22 , 18. & 69 , 21. Mat. 27 . 3● . Psal. 22.16 , Zac. 12.10 . Ioh. 19 , 1● . Zac. 12 , 10. Ioh. 19 , 3● . 37 . Exo. 12 , 46. Ioh. 19.36 . Psal. 16.9 . Hose . 6.2 . Mat. 28 , 1. Psal. 68 , 18. & 110.1 . Luk. 24. ●1 . Act. 7.55 56 Notes for div A02727-e9440 Accoūting from their first entrance to the day of their departure thence . Exod. 12.40 . Psal 34.1 . Rom. 11.11 . Luk. 13.35 . Act. 7.51 . Luk. 21.24 . Rom. 10.1 . Rom. 9.4 . Psal. 24 , 6. Luk. 21 , 28. Mat. 2● , 32. Act. 20 , 32. Psa. 51.12 , Psal. 53 , 6. Psal. 126 , 1. Psa. 106 ▪ 47 Psa. ●0 , 15. Psa. 102 , 13. Psa. 69 , ●5 . & 94 , 14. Psal. 105 , 8 & 74 , 2. & 107.6 . & 106 , 44. Prov. 21 , 1. Ezr. 1 , 1. chap. 6 , 1. chap. 6 , 22. chap. 7 , 28. Psa 105 , 14. Exo. 7 , 16. & 8.1.20 . & 9.1.13 . & 10.3 . Exod. 12 31 Cha. 11.3 . Ch. 7 , 1. Psal. 136 , 11 Acounting the time as before . Exo. 12 , 41. chap. 13 , 21 Psal. 136 , 13 Iud. 2 , 16 , Iudg. 3 , 7. ●hap . 3 , 12. chap. 3 , 30. chap. 4 , 1. Iudg. 4 , 4. chap. 5 , 31 chap. 6 , 1. chap. 6 , 6. chap 6 , 12. chap. 7 , 5. chap. 7 , 20. chap. 8 , 28 chap. 8 , 33 chap. 10.6 chap. 10 , 1 chap. 11 , 1 chap. 11 , 2● chap 12 , ● chap 13 , 1 chap. 15 , 1 ver . 20. S●m . 8.5 
A12187	----	A miracle of miracles or Christ in our nature Wherein is contained the vvonderfull conception, birth, and life of Christ, who in the fulnesse of time became man to satisfie divine iustice, and to make reconciliation betweene God and man. Preached to the honourable society of Grayes Inne, by that godly and faithfull minister of Iesus Christ, Richard Sibbes. D.D. Sibbes, Richard, 1577-1635. 1638 Approx. 77 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12187 STC 22499 ESTC S117264 99852479 99852479 17803 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12187) Transcribed from: (Early English Books Online ; image set 17803) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:9) A miracle of miracles or Christ in our nature Wherein is contained the vvonderfull conception, birth, and life of Christ, who in the fulnesse of time became man to satisfie divine iustice, and to make reconciliation betweene God and man. Preached to the honourable society of Grayes Inne, by that godly and faithfull minister of Iesus Christ, Richard Sibbes. D.D. Sibbes, Richard, 1577-1635. [2], 25, [1], 27, [1] p. Printed by E[dward] G[riffin, and John Norton?] for Iohn Rothwell at the signe of the Sunne in Pauls Church yard, London : 1638. Printers' names from STC; "Norton app[arently]. pr[inted]. quires F-I". "The second sermon" (caption title) begins new pagination; register is continuous. Running title reads: Emanuell God with us. The title page and [E]1 were originally conjugate. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion A MIRACLE OF MIRACLES OR Christ in our nature . Wherein is contained The Wonderfull Conception , Birth , and Life of Christ , who in the fulnesse of time became man to satisfie divine Iustice , and to make reconciliation betweene God and man. Preached To the honourable Society of Grayes Inne , by that godly and faithfull minister of Iesus Christ , Richard Sibbes . D.D. Phil. 2.5 . Hee made himselfe of no reputation and tooke upon him the forme of a servant , and was made in the likenesse of men . LONDON Printed by E. G. for Iohn Rothwell at the signe of the Sunne in Pauls Church yard , 1638. THE FIRST SERMON . Isaiah 7.14 . The Lord himselfe shall give a signe , Behold a virgin shall conceive and bare a Sonne , and shall call his name Imanuell . THe Jewes at this time were in a distressed condition by reason of the siege of two kings , Resin , and Pekah ; the one the king of Syria , the other the king of Israel . Whereupon the Prophet labours to comfort them , and tels them that these two kings were but as two fire-brands , that should waste and consume themselves , and then goe out . For confirmation thereof ( because he saw the heart both of King and people astonished , ) He biddeth them aske a signe of things in heaven or earth . No saith king Ahaz , I will not tempt God , and making Religion his pretence against Religion , ( being a most willfull and wicked man ) would not . For He had framed an altar according to the altar which he had seen at Damascus , neglecting Gods Altar at Jerusalem , as too plaine and homely . Man unsubdued by the spirit of God , admires the devices of men , and the fabricke of his owne braine . And though this king was so fearefull that his heart , and the rest of their hearts , were as the leaves in the forrest , shaking and trembling and quaking at the presence of their enemies , and though hee was surprized with feare and horrour , seeing God his enemy , and himselfe Gods enemy , and that God intended him no good , yet hee would goe on in his owne superstitious course , having some secret confidence in league and affinity with other Kings , that were superstitious like himselfe . This by the way . We may learne by this wretched King , That those that are least fearefull before danger , are most basely fearefull in danger . Hee that was so confident and willfull out of danger , in danger his heart was as the leaves of the forrest . For a wicked man in danger hath no hope from God , and therefore is uncapeable of any entercourse with him . Hee will trust the devill and his instruments , led with a superstitious spirit rather then God. As this King had more confidence in the King of Syria , that was his enemy , and so shewed himselfe after , then in God. It is the nature of flesh and bloud ( being not sanctified by God ) to trust in this meanes and that meanes : this carnall help , and that carnall helpe : a reed of Egypt , yea the devill , and lies , rather then to God himselfe . The Prophet in an holy indignation for the refusing of a signe , to confirme his faith that these Kings should not doe the Church harme , breaketh forth thus . Know O house of David , is it a smal thing for you to weary men , but will you weary my God also ? God offers you a signe out of his love , and you dislike and contemne his blessed bounty . Therefore the Lord himselfe shall give you a signe . What is that ? A virgin shall conceive and beare a Sonne , and shall call his name Emanuell . From the inference , wee may see the conflict betweene the Infinite goodnesse of God , and the inflexible stubbornnesse of Man. Gods goodnesse striving with mans badnesse : when they would have no signe , yet God will give them a signe : his goodnesse overcommeth , and outwrastleth in the contention mans sinfull strivings : his mercie prevailes against mans malice . To come to the text it selfe . Behold a virgin shall conceive and beare a Sonne , and they shall call his name Emanuell . It was not so much a signe for the present , as a promise of a miraculous benefit , which was to bee presented almost eight hundred yeares after the prophet spake these words . Even the incarnation of Christ , a miracle of miracles , a benefit of benefits , and the cause of all benefits . He fetcheth comfort against the present distresse , from a benefit to come . And to shew how this can be a ground of comfort , at this time of distresse , That a virgin shall conceive ; We must know , That Christ was the Lambe slaine from the beginning of the world . All the godly of the Iewes knew it well enough , the Messias being all their comfort , they knew that he was yesterday and to day , and shall be the same for ever . The church had in all times comfort from Christ. Profuit antequam fuit ; Hee did good before he was exhibited in the world . And thus the Prophet applyes the comfort to the house of David , a virgin shall conceive and beare a sonne . And they shall call his name Emanuell . Who shall be of the family of David . And therefore the house of David shall not be extinct and dissolved . The reason is strong : you of the house of David are in feare that your Kingdome and nation shall be destroyed ; but know that the Messias must come of a virgin , and of the house of David . And considering this must certainely come to passe , Why doe ye feare , ye house of David ? Againe it hath force of a reason thus . The promise of our Messias is the grand promise of all , and the cause of all promises , for all promises made to the church , are either promises of Christ himselfe , or promises in him , and for his sake , because hee takes all promises from God and conveyeth them , and maketh them good to us . God maketh them and performeth them in Christ , and for Christ. Now the reason stands thus , if God will give a Messias , that shall bee the sonne of a virgin , and Emanuell , certainely hee will give you deliverance . Hee that will doe the greater , will doe the lesse ; what is the deliverance you desire , to the promised deliverance from hell , and damnation , and to the benefit by the Messias , which you professe to hope for , and believe ? The Apostle himselfe Rom. 2.8 . reasons thus : God that spared not his owne Sonne , but gave him to death for us all , how shall not hee with him give us all things ? If God will give Christ to bee Emanuell and incarnate , he will not stand upon any other inferiour promises or mercies whatsoever . But you will say , this promise was to come , and how could this confirme their faith , for the present , that they should not bee destroyed ? I answer , in regard of his taking our nature , hee was to come , yet Christ was alwayes with his Church before . They understood him in the Manna , he was the Angel of the covenant : They that were spiritually wise amongst the Iewes , understood that he was the Rocke , that went before them . And againe it is usuall in Scripture to give signes from things to come , as 37. Isaiah . The next yeare thou shalt eate that which groweth of it selfe , &c. because where faith is , it maketh things to come all one as if they were present . And so wee should make this use of the Grand promises of Christ to comfort us against all petty matters and wants whatsoever . And to reason with the holy Apostle , God spared not his only begotten sonne , but gave him to death . He hath given Christ , and will he not give all things needfull ? Hath he given the greater , and will he stand with thee for the lesse ? This is a blessed kinde of reasoning ; And so to reason from other Grand things promised . God shall raise my body out of the dust , and the grave , and cannot he raise my body out of sicknesse ? and my state out of trouble ? cannot hee raise the Church out of misery ? So saith Saint Paul , 2 Cor. 1. God that raised Christ , restored me againe , that had received the sentence of death : when we receive sentence of death in our persons , looke to him that raised Christ from the dead , and to the grand promises to come . They before Christ comforted themselves in times of all distresse by the grand promise of Christ to come . But , now the Messias is come . And ( which may much more strengthen our faith , ) he hath suffered and given his body to death for us , and therefore why doubt we of Gods good will in any petty matters whatsoever ? To come to the words more particularly . Behold a Virgin shall conceive and beare a Sonne , &c. You have divers articles of our faith in these few words . As Christs conception by the holy Ghost , his being borne of the virgin Mary , &c. you have here the humane nature of Christ. A virgin shall conceive , and bare a sonne . And the divine nature of Christ ; his name shall bee called Emanuell , which signifieth also his office , God with us by nature , and God with us by office , to set God and us at one . So you have diverse points of divinity couched in the words which I will onely open sutable to the occasion . Behold . This is the usuall Becon , set up , the usuall Harbinger to require our attendance , in all matters concerning Christ. And it hath a threefold force here . Behold , as being a thing presented to the eye of faith , He mounteth over all the interim betweene the promise and the accomplishment ; for faith knoweth no difference of times . And then it is to raise attention , behold it is a matter of great concernement . And not onely attention , but likewise admiration , behold a strange and admirable thing . For what stranger thing is there , then that a virgin should conceive , that a virgin should be a mother : and that God should become man. We had need of strong grace to apprehend these strange things . And therefore God hath provided a grace suitable , above reason , and above nature , and that is faith . Reason mocketh at this . The devill knoweth it and envyeth it . The Angels know , and wonder at it . The soule it selfe without a grace sutable to the admirablenesse of the thing , can never apprehend it . And therefore well may it be said , Behold , a virgin shall conceive and beare a sonne . Behold a virgin shall conceive and beare . and why a virgin ? When God is to be borne , it is fit for a virgin to bee the mother . Christ was not to come by the ordinary way of propagation ; he was to come from Adam , but not by Adam , for he was to be sanctified by the holy Ghost . Because he was indeed to be a Saviour and a Sacrifice , and hee must be without spot , or sinne himselfe , that was to offer himselfe for the sinnes of others ; Therefore the foundation , and ground of his nature must bee pure , and cleane , and that is the foundation of all the purity of his life , and conversation , and therefore a virgin . This was typified in Aarous rod which budded though it had no root . No Iuice could come from a dry sticke , yet by an Almighty power the rod did bud . And so Moses bush , It burnt and did not consume ; And that God that caused those things , caused a virgin to be a mother . He enters into the wombe of a virgin , without any defilement at all , considering the holy Ghost , from the Father and the Son , did purge and purifie , and sanctifie that masse , whereof the blessed body of our Saviour was made . The virgin afforded the matter , but the wise Framer was the holy Ghost . She was passive , the holy Ghost was the Agent . Now when did the virgin conceive ? when upon the Angels comming to her , and telling her , That she was greatly beloved , and that shee should conceive , she assented , be it so , as the Lord hath spoken . When shee assented to the word , presently Christ was conceived : her faith , and her wombe conceived together . When her heart did conceive the truth of the promise , and yeelded assent thereunto , her womb conceived at the same time also . From hence learne something for our selves , It had beene to little purpose , though a virgin conceived Christ , unlesse Christ had beene conceived likewise in her heart . And there is no benefit , by virtue of this conception to others , but to such as conceive Christ in their hearts also . To which end our hearts must bee in some measure made virgin hearts , pure hearts , hearts fit to receive Christ. We must assent to promises of pardon , and of life everlasting , bee it as the Lord saith . A Christian is a Christian , and Christ liveth in his heart , at the time of the assenting to the promise . So that if you aske , when doth Christ first live in a Christians heart ? I answer then , when the heart yeeldeth a firme assent to the gracious promises made in Christ for the pardoning of sinnes , and acceptation to the favour of God , and title , and interest to life everlasting . For faith is the birth of the heart . Christ was conceived in the wombe of an humble and believing virgin . So that heart that will conceive Christ aright , must bee a humble , and believing heart , humble , to deny himselfe in all things . And believing , to goe out of it selfe , to the promises of God in Christ. When God by his spirit hath brought our hearts to be humble , and believing , to goe out of themselves , and believe in him , rest upon him , and his promises , then Christ is conceived in our hearts . Behold a virgin shall conceive and beare a sonne . Here is the birth of Christ , as well as the conception . Christ must not onely be conceived in the wombe , but also brought forth , because God must be manifested in the flesh . As Saint Paul saith , Great is the mystery of Godlinesse , God manifested in the flesh . If hee had onely beene conceived , and not brought forth , he had not beene manifested , hee was to doe all things that befitted a Mediatour . And therefore hee went along with us in all the passages of our lives . Hee was conceived as we are , remayned in the wombe , so many moneths , borne as we are borne , brought into the light as we are . Away therefore with idle monkish devices , and fond conceipts , that affirme the contrary . He was like to us in all things , sinne excepted , conceived , brought forth , hung upon the brest as we , an infant as we , hungry and thirsty , and suffered as we . And as he was in all things like to us , so in every thing that was in him , there was something extraordinary ; as hee was a man like to us , so hee was an extraordinary man. Hee was conceived , but of a virgin , which is extraordinary : hee was borne , as we are , but there his starre appeared , and the wise men came to adore and worship him . He was poore , as wee are , but there were beames of his Godhead appeared ; when hee was poore , he could command a fish to furnish him : hee dyed as we dye , but he made the earth to quake , the vaile of the temple to rend , when hee tryumphed on the crosse . All which declared hee was more then an ordinary person . And so wee must all conceive Christ , and beare Christ in our words , and actions , it must appeare that Christ liveth in us . It must appeare outwardly to man , what we are inwardly to God. Our whole outward life must bee nothing but a discovery of Christ living in us . I live , yet not I , but Christ liveth in me , saith Saint Paul , which should appeare , by word , conversation and action . Our lives should bee nothing , but an acting of Christ , living in our soules . This is not a meere analogicall truth , but it floweth naturally : whosoever are to have the benefit of his birth , and conception , Christ sendeth into their heart , the same spirit that sanctified the masse , whereof hee was made , and so frameth a disposition suitable to himselfe , he sets his owne stampe upon the heart : as the vnion of his humane nature to the divine , was the cause of all other graces of his humane nature , so the spirit of God uniting us to Christ , is the cause of all grace in us . If we have not the spirit of Christ , wee are none of his . And shalt call his name Emanuel . Many things might bee observed concerning the ordinary reading of the words . Some read , shee shall call his name Emanuel , because hee had no father . Others , his name shall be called Emanuel : but they be doubtfull , therefore I leave them . But Iesus was his name . Therefore how is it said , he shall be called Emanuel ? The meaning is , he shall be Emanuel , and shall bee accounted and believed to bee so , he shall be God with us indeed , and shall shew himselfe to be so . For in the Hebrew phrase , the meaning of a thing imports the being of the thing . The like phrase is in Isaiah 9.6 . To us a childe is borne , to us a sonne is given , and his name shall be called wonderfull , Counsellour , the Everlasting father , the Prince of peace . That is , hee shall bee believed to bee so , and shall shew himselfe to bee so , and shall bee so indeed . The like you have , ( because it is an answer to the cavill of the Iewes , ) which object he was not called Emanuell , Iudah shall bee saved , Israel shall dwell safely , and this is his name , whereby he shall be called , The Lord our Righteousnesse . For indeed he is Iehovah our righteousnesse , and we have no righteousnesse to stand before God with , but his : divers other places of Scripture there be of the same nature , but these two are pregnant ; and therefore , I name them for all the rest . Besides the conception and birth of Christ , you have here likewise , the divine nature of Christ , and the offices of Christ , for Emanuell is a name both of nature and office . It is a name of his nature , God , and man , and of his office , which is to reconcile God and man : we could not be with God , but God must first be Man with us . We were once with God in Adam , before hee fell ; but there being a breach made , we cannot be recovered againe , till God be with us : he must take our natures , that he may reconcile our persons . Now Christ is Emanuell , first in regard of nature , God with us , or God in our nature . The pure nature of God , and the base nature of man : that were strangers ever since the fall , are knit together in Christ. What can be in a greater degree of strangenesse ( except the devils ) then mens unholinesse , and Gods pure nature ? Yet the nature of man and of God , being so severed before , are met together in one Christ. So that in this one word Emanuell , there is heaven and earth , God and man , infinite and finite : therefore we may well prefix , Behold . A true Saviour of the world must bee God with man. Whether wee consider the greatnesse of the good we are to have by a Saviour , or the greatnesse of the evil we are to be freed from by a Saviour : both which doe inforce , that he must be Emanuell , God with us . First , the greatnesse of the good which we are to have , for he is to bee God and man together , to satisfie the wrath of God , to undergoe a punishment due to sinne , as our surety : hee must give us title to heaven , and bring us thither , and who can doe this but God ? Besides , Secondly hee must know our hearts , our wants , our griefes , our infirmities , hee must bee every where to relieve us . And who can doe this but God ? So Thirdly , in regard of evil , which we are to be freed from . He is to defend us in the middest of the enemies : and who is above the devill , and sinne , and the wrath of God , and all the oppositions , that stand betweene us and heaven , but God. So in regard of the good , in regard of the evill , and in regard of the preservation , to an Eternall good estate , and freedome from eternall evill , he must be Emanuell , God with us . These grand principles are enough to satisfie in this point . And Secondly , as he must be God , so there was a necessity of his being Man. Man had sinned , and man must suffer for sin , and without bloud there was no remission ; and then , that he might be a mercifull , and pittifull Saviour , he must take that nature on him , that he meaneth to save , there must be a sutablenesse , and sympathy . Sutablenesse , that the head , and the members . The sanctified , and the Sanctifier , may bee both of one nature . And a Sumpathy , that he might be touched with humane infirmities . Thirdly , this God and man must bee one person . For if there were two persons , God one distinct person , and man another : then there were two Christs , and so the actions of the one , could not bee attributed to the other . As man dyed and shed his bloud , it could not have beene said that God dyed . But because there was but one person , God is truely said to dye , though hee dyed in mans nature , for hee tooke mans nature into unity with his person : and whatsoever either nature did , the whole person is said to doe , and therefore Christ is a Saviour according to both natures , as God , and as Man : for he was to suffer , and hee was to overcome and satisfie in suffering , he was not onely to heare our prayers , but to answer them . Both natures had an ingredience into all the worke of mediation . God dyed , and God suffered , and supported the manhood , that it might uphold the burden of the wrath of God , that it might not sinke under it . And so in all his actions , there was concurrence of divinity and humanity . The meaner workes being done by the Manhood , the greater workes by the Godhead , so making one , Emanuel God with us . For God must bring us to heaven , by a way sutable to his holinesse , and therefore by way of satisfaction , and that cannot be but by God equall with himselfe . And that is the reason , why the Apostle joynes together , without Christ , without God. That is , they that know not Christ God-man , to reconcile God and man , have nothing to doe with God. For the pure nature of God , what hath it to doe with the unpure nature of man , without Emanuel , without him that is God man , to make satisfaction ? But now that Christ hath taken our nature , it is become pure in him , and beloved of God in him . And God in him is become lovely , because hee is in our nature , yea in Christ , God is become a father I goe to my father , and your father ; his nature , is sweet to us in Christ , our nature is sweet to him in Christ , God loveth not our nature , but first in him , in whom it is pure . And then he loveth our nature in us , because by the spirit of Christ , hee will make our natures like to Christs : and therefore wee may conceive of God as Emanuell , God well pleased with us , and we well pleased with him . Out of Christ wee are angry with God , and hee angry with us . Wee could wish there were no God , and choose rather to submit to the devill , to bee led by his spirit , to all prophanenesse and licentiousnesse . Wee have a rising against God , and his Image , and what ever comes from God , the proud unmortified heart of man swelleth against it . But when the heart once believeth , that Christ Emanuell God with us , hath satisfied Gods justice ; now God is taken by the believing heart to bee a father reconciled in Iesus Christ. And we are taught to bee his sonnes . And our nature is more and more purified and cleansed , and made like the pure nature of Christ , and so by little and little , the termes betweene God and us are more sweet , till we get to heaven , where our nature shal be absolutely perfect and purged by the holy spirit . So that he is Emanuell God with us , to make God and us friends , which is two waies . First by satisfaction taking away the wrath of God. And then secondly , by the spirit : for God sendeth his Spirit into our harts , to fit us for frindship , & cōmunion with him , when we have something of God in us . From hence many things may bee spoken , partly for instruction , and comfort . I will name a few . First of all , it is to be wondred at , and wee cannot wonder enough ( though we were Angels , and had natures larger then they are ) at the marvellous mercies and love of God , that would stoope so low , as that God in the second person should take our nature and become one with us . It is marvellous love that he would be one with us , by such a meanes as his owne sonne , to make peace betweene him and us . It is a marvellous condescending , and stooping in the sonne to take our nature ; when there bee better creatures above us , that hee would let passe all above us , and take our nature that is dust , into unity of his person , that earth , flesh and bloud , should bee taken into one person with the Godhead , it is wonderfull and marvellous . He tooke not the nature of Angels : so that wee bee above Angels , by the incarnation of Christ. Because hee tooke not the Angels nature , they are not the spouse of Christ : but every believing Christian is the spouse of Christ ; he is marryed to Christ , he is the head , wee the members : he is the husband , wee the spouse , and therefore wee may stand in admiration of the Love of God , in taking our natures on him . It requires hearts wounded by the spirit of God , to thinke of , and admire these things answerable to their natures . The Angels when Christ was borne could not containe , but breake out , Glory to God on high , on earth peace , good will towards men : because there was then peace , peace betweene God and us , and by consequence with all the creatures , which doe but take part with God and revenge his quarrell . These things be matters of admiration , and we shall spend eternity , in admiration thereof in another world , though here our narrow hearts can hardly conceive it . But what wee cannot believe by understanding ( as things above nature , ) let us labour to understand them by believing , desire God wee may believe them , and then we shall understand them to our comfort . Emanuel , God with us . If God bee with us in our nature , then hee is with us in his love . And if God be with us , who shall be against us ? For this Emanuel hath taken our nature for ever : hee hath taken it into heaven with him ; God and wee shall bee for ever in good termes , because God in our nature is for ever in heaven , as an Intercessour appearing for us . There is no feare of a breach now ; for our brother is in heaven , our Husband is in heaven , to preserve an everlasting union and amitie betweene God and us . Now wee may insult in an holy maner over all oppositions whatsoever . For if God be with us in our nature , and by consequence in favour , who shall bee against us ? and therefore with the Apostle , let us triumph , Rom. 8. Let us make use of this Emanuel in all troubles whatsoever , whether of the Church , or of our owne persons . In troubles of the Church , the Church hath enemies , hell , and the world , and Satans factors , but wee have one , Emanuel God with us , and therefore wee need not feare : you know whose ensigne it is , whose Motto ; Deus nobiscum , is better than Sancta Maria . Sancta Maria will downe , when Deus nobiscum shall stand . I beseech you therefore let us comfort our selves in regard of the Church , as the Prophet in the next chapt . vers . 7. comforts the Church in distresse , He shall passe through Iudah , he shall over-flow and go over , he shall reach even to the necke , and the stretching out of his wings , shall fill the bredth of thy * land , O Emanuel . It may seeme a kinde of complaint . The enemy stretcheth out their wings over thy land , O Emanuel : which may teach us in the person of the Church , to goe to Emanuel , Remember the enemies of thy Church spread their wings over thy land , and people , O Emanuel , thou seest the malice of the enemy , the malice of Antichrist and his supporters . He is the true Michael that stands for his Church . And then in the tenth verse , Take counsell together , and it shall come to nought , speake the word , and it shall not stand for God is with us . And as the Church before Christ came in the flesh , much more may we now hee is come in the flesh , insult over all . Let all the enemies consult together , this king and that power ; there is a counsell in heaven will disturbe and dash all their counsells . Emanuel in heaven laugheth them to scorne . And as Luther sayd , shall wee weepe and cry , when God laugheth ? He seeth a company of idolatrous wretches , that conspire together to root out all Protestants from the earth , if it lay in their power . They that are inspired with Jesuiticall spirits , the incendiaries of the world , have devoured all Israel , and Christendome in their hopes : but the Church , which is Emanuels land , and freehold , sees it , and laughs them to scorne . God can dash all their treacherous counsels . And so in all personal trouble whatsoever , Emanuel , God with us , is fitted to be a mercifull Saviour ; he was poore , that he might be with the poor ; he took not on him an impassable nature , but he tooke our poverty , our miserable nature . Hee is poore with the poore , afflicted with the afflicted , persecuted with the persecuted , he is deserted with them that be deserted , My God , My God , why hast thou forsaken me ? He suffers with them that suffer , he hath gone throgh al the passages of our lives . In the beginning of it he was conceived and borne , and he hath gone along with us , and is able to pitty and succour us in our poverty , in prison , in bonds , in disgrace , in our conflict with God , in our terrour of conscience , in all our temptations and assaults by Sathan ; he was tempted himselfe by Sathan , for this purpose , that Emanuel might in all these be mercifull . Let us not lose the comforts of this sweet Name , in which you have couched so many comforts . In the houre of death , when wee are to dye , thinke of Emanuel . When Iacob was to goe into Egypt , sayth God , Feare not Iacob , goe , I will goe with thee , and bring thee back againe , and he did bring him back to be buried in Canaan . So , feare not to dye , feare not to goe to the grave , Emanuel hath been there , he will goe into the grave , hee will bring us out of the dust againe : for Emanuel is God with us , who is God over death , over sinne , over the wrath of God ; God over all , blest for evermore , and hath triumphed over all , so that what shall separate us from the love of God in Christ Iesus ? He is not onely God with us in our nature , but he is God for us in heaven at this time ; he is God in us by his spirit : hee is God amongst us in our meetings , Where two or three be gathered together in my name , I will be in the midst of them . He is God for us to defend us , he is for us in earth , for us in heaven , and wheresoever we be , specially in good causes . And therefore enlarge our comforts as much as we can . And shall not wee then labour to bee with him , as much as we can ? All spirits that have any comfort by this Emanuel they are touched on by his Spirit , to have desires to bee nearer and nearer to him . How shall I know hee is my Emanuel , not onely God with us , but God with me ? If by the same Spirit of his , that sanctified his humane nature , I have desires to bee nearer and nearer to him , to be liker and liker him . If I am on his side , if I be neare him in my affections , desires , and understanding ; if I side not against the Church , nor joyne in opposition against the Gospell . If I finde inwardly a desire to bee more and more with him , and like to him ; if outwardly ( in the place where I live ) I side with him , and take part with his cause , it is a signe I have interest in him . And therefore let us labour to bee more and more with Christ , and with God , in love , and affections , in faith , in our whole inward man , because he is with us . Wee must know this Emanuel doth trust us with his cause , to speak a good word for him now and then , to speak a word for his Church ; & he takes it ill if we neglect him . Curse ye Meroz , because hee came not out to helpe the Lord. God trusteth us to see , if wee will bee on his side , and calles to us , as Iehu did , Who is on my side , who ? Now , if wee have not a word for the Church , not so much as a prayer for the Church , how can wee say , God with us ? when we are not used to speake to God by way of prayer , nor to man but by way of opposition and contestation ? By this therefore examine the truth of our interest in Christ. Those that intend to receive the communion , must thinke , Now I am to be neare unto Christ , and to feast with him . Christ is with us in his Word , in the Sacrament ; there is a neare relation betweene the bread and the wine , and body and bloud of Christ. Now the true childe of God is glad of this most speciall presence of Christ. All true receivers come with joy to the Sacrament . Oh I shall have communion with Emanuel , who left heaven , tooke my nature into a most neare hypostaticall union , the nearest union of all , and shal not I desire the nearest union with him againe that can be possible ? Oh I am glad of the occasion , that I can heare his word , pray to him , receive the Sacrament . Thus let us come with joy , that we may have communion with this Emanuel , who hath such sweet communion with our nature . That our hearts may bee as the virgins wombe was to conceive Christ ; I beseech you inlarge these things in your meditations . And because wee know not how long wee may live here , some of us be sicke and weake , and all of us may fall into danger , wee know not how soone , let it be our comfort , that God is Emanuell , hee left heaven , and tooke our nature to bring us thither , where himselfe is . When times of dissolution come , consider , I am now going to him to heaven , that came downe from thence , to bring me to that eternall mansion of rest and glory . And shall not I desire an everlasting communion with him . God became man , that hee might make man like God , pertaking of his divine nature , in grace here , and glory hereafter . Shall not I goe to him that suffered so much for me ? Therefore saith Saint Paul , I desire to be dissolved and to bee with Christ , which is the effect of Christs prayer , Father saith he , my will is , that where I am , they may be also . And in this God heareth Christ , that all that beleive in him shall bee where Christ is ; as he came from heaven to be where wee are . Lay up these things in your hearts , that so you may receive benefit by them . FINIS . Page 19. line 6. for wounded , read warmed . THE SECOND SERMON ISAIAH . 7.14 . Behold a Virgin shall conceive and beare a Sonne , and shall call his name Emanuell . THe occasion of these words we have heard . The Church was in great distresse under two mighty Kings , that threatned great matters ; but indeed were but two smoaking fire-brands , that went out of themselves . Ahaz being a wicked King , ( and wickednes being alwayes full of feares , fearfull in trouble , though not before trouble , for they that bee least fearfull of trouble , be most fearefull in trouble ) and GOD intending comfort to the Church , the Prophet bids him aske a signe . Ahaz out of guiltinesse of conscience , and stubbournes together would aske none . GOD intended to strengthen his faith , and he would not make advantage of the offer . And therefore the Prophet promiseth a signe , the grand signe , The signe of all signes , the miracle of all miracles , the Incarnation of the Messias . By the way I beseech you let me observe this . It is Atheisticall profanesse to despice any helpe , that God in his wisdome thinketh necessary to proppe and shoare our weake faith withall . And therefore when many out of confidence of their owne graces , and parts refuse the Sacrament ( God knowing better then our selves , wee need it ) unlesse it bee at one time of the yeare , and refuse the other ordinance of preaching , which God hath sanctifyed , they seeme to know themselves better then God , who out of knowledge of our weaknes , hath set apart these meanes for the strengthning of our graces . And as Ahaz refusing Gods helpe , provoked God by it , so these must know , they shall not escape without judgment , for it is a tempting of God , and proceedeth from a bad spirit of pride and stubbornes . How this promise of the Messias could be a signe to them to comfort them , we spake at large , wee will now deliver some thing by way of addition and explication . The house of David was affraid they should be extinct , by these two great enemies of the Church , but saith hee , A Virgin of the house of David shall conceive a Sonne , and how then can the house of David bee extinct ? Secondly , Heaven hath said it , earth can not disanull it . God hath said it , and all the Creatures in the World can not annihilate it . It was the promise made to Adam , when he was fallen , it runne along to Abraham , and afterward to the Patriarkes , so that it must needs be so . It was the custome of the men of God , ledde by the Spirit of God , in these times , in any distresse to have recourse to the promise of the Messias , as for other ends , so for this , to raise themselves up by an argument drawne from the greater to the lesse . God will give the Messias , GOD will become man. A virgin shall conceive a Sonne . And therefore he will give you lesse mercies . I note this by the way for this end to teach us a sanctified manner of reasoning . Was it a strong argument before Christs comming . The Messias shall come , and therefore wee may expect inferiour blessings . And shall not we make use of the same reason now ? Christ is come in the flesh , and is triumphant in Heaven , God having given Christ , will hee not give all things necessary whatsoever ? Shall the reasonings before Christs comming be of more force , then these bee , now Christ is come , and is in glory , appearing in Heaven for us ? Beloved , it should be a shame to us , that wee should not have the sanctified art of reasoning , to argue from the gift of Christ , to the giving of all things needfull for us ? The ground of this reason is this , All other promises whatsoever they are , are secundary to the grand Fundamentall promise of CHRIST . All promises issue from a Covenant founded in God man. Now covenants come from love , and love is founded in the first person , loved , and the foundation of all love . Therefore if God giveth Christ the foundation of love , and out of love makes a covenant , and as branches of the covenant giveth many promises : Then having made good the maine promise of all , ( Iesus Christ ) will hee not make good all the rest ? And therefore we should have often in our hearts , and thoughts , the accomplishment of all promises in Christ , and from thence make use of the expectation of all inferiour promises . For they issue from that love of God in Christ , which is fully manifested already . Wee have spoken of the Preface , Behold , which is a word usually prefixed before all the passages of Christ , his Birth , his Resurrection , his comming againe . And great reason . For what doe wee usually behold with earnestnes ? rare things , new things , great things , especially if they be great to admiration , and that concerne us neerely ; usefull things , especially if they bee present . And is any thing rarer then that , A Virgin shall conceive , and beare a sonne ? then the Incarnation of Christ ? never was the like in nature , never the like in Heaven , or earth , that God , and man , should bee in one person . It is a rare thing , a new thing , it is great to wonderment ; and therefore in the 9. Chapter of this prophesie , His name shall bee called wonderfull , as in many other respects , so wonderfull in his Conception and Birth . And then all is for us . To us a Child is borne , to us a Sonne is given , in the same Chapter . For us , and for us men , hee came downe from Heaven . And then to the eye of Faith , all these things are present : Faith knoweth no difference of time . Christ is present to the eye of faith now . We see him sacrificed in the Sacrament and in the word ; faith knoweth no distance of place as well as no distance of time : we see him in heaven , as St. Stephen sitting at the right hand of God for the good of his Church , and therefore behold . If ever any thing were , or shall be great from the beginning of the world , to eternity , this is great , this is wonderfull . And if any thing in the world be fit for us , if any thing dignifieth the soule , and raiseth the soule above it selfe , it is this wonderfull object . We out of our weaknes , wonder at poore pety things , as the Disciples at the building of the Temple , What stones are these ? we wonder at the greatnesse of birth and place , but alas , what is fit for the soule being a large and capable thing to stand in admiration of ? Here is that , that transcendeth admiration it selfe . Behold a Virgin shall conceive a Sonne . And therefore attend to the great matter in hand : this I thought good to adde , to what , I formerly delivered in that particular . A Virgin shall conceive a Sonne &c. You need not goe farther then the text for wonders . For here are 2 great ones a Virgin , a Mother , and Godman . So in the words , you have the conception and the birth of Christ his humane nature , his divine nature , and his office to reconcile God and us in one . As he is God in our nature ( hee tooke our nature into communion of person ) so his office is to bring God and man together , his two natures is to fit him for his office ; God and man were at much distant tearmes as could be , unlesse betwene the Devill , and God. And therefore God man in one person must performe the great office , of bringing such as were in such opposite tearmes together . Of his conception by the Virgin Mary , wee spake sufficiently , onely wee will adde this for farther explication . A further type of this was in the birth of Isaack . Isaack you know was borne of a dead wombe . Christ was conceived of a Virgin , and in a manner farre more improbable then the other . Isaack was the Sonne of the promise . Christ was the promised seed , both in some sort miraculously borne . For indeed it was a true wonder , that Isaack should be borne of a dead wombe . And here that a Virgin should conceive . Sara had nothing to supply moisture and juyce to the fruit . And so here was nothing of a man to further Christs conception . I will shew why there must be this kind of conception of Christ , which will helpe our faith exceedingly . First Christ must be without all sinne of necessity ; for else when hee tooke our nature , stubble , and fire had joyned together . God is a consuming fire , and therefore the nature must be purified , and sanctified by the holy Ghost in the wombe of the Virgin. And then againe in the conception , there must be a foundation of all obedience active and passive , and of all that was afterwards excellent in Christ. If there had beene any blemish in the foundation , which was his conception ; if he had not beene pure , there had beene defect in all that issued from him , his active obedience and passive obedience , for every thing savours of the principle from whence it commeth . And therefore it was Gods great worke in this strange conception that sinne might be stop't in the roote and beginning , nature might be sanctified in the foundation of it . And so that he might persue sin from the beginnning to the end , both in his life by living without sinne , and also in his death by making satisfaction for sinne . And therefore ground our faith on this , That our salvation is laid on one that is mighty , God man ; and on one , that is pure and holy . And therefore in his obedience active , holy ; and in his obedience passive , holy . Againe he came to be a surety for us , and therefore hee must pay our whole debt , hee must pay the debt of obedience , he must pay the debt of punishment . Now obedience must come from a pure nature , and his death must extend to the satisfying of an infinite Iustice. And therefore he must be conceived of the holy Ghost in the wombe of a pure Virgin. And wee must know that in this conception of Christ , there were 2. or 3. things wherin there was a maine difference betweene Christ , and us . Christ was in his humane nature altogether without sin , we are sinfull in our nature . Again Christs humane nature had alwaies subsistence in the divine , and it was never out of the divine nature . As soone as his body and soule were united , it was the body , and soule of God ; now our natures are not so . And then in manner of propagation : his was extraordinary altogether . Adam was of the earth , neither of man , nor woman . Eve of man without a woman . All other of Adam , and Eve. Christ of a Virgin , and without a man. But setting aside his subsistence in the second person , and extraordinary meanes of propagation , Christ and we are all one , hee had a true humane body , and soule , and all things like our selves , sin , and the former differences excepted . Why Christ must be man , we have already heard . He became man to be sutable to us in our nature , and to sympathize in all our troubles . And shall call his name Emanuell . He shall call his name Emanuel , saith the new Testament . That is , he shall be Emanuell indeed , and shall be knowne to bee , and published to be so . Whatsoever hath a name is apparent . Christ was before hee tooke our flesh ; but he was not called Emanuell . It did not openly appeare that he was God in our nature , hee was not conceived in the wombe of a Virgin. They before Christ knew that hee should come , but when he was conceived and borne , hee was then called Emanuell . There were divers presences of Christ , before hee came . He was in the bush as a signe of his presence , he was in the Arke as a signe of his presence , he was in the Prophets and Kings as a type of his presence . He tooke upon him the shape of man as a representation of his presence , when he talked with Abraham and the Patriarkes , but all this was not God with us , in our nature ; he tooke it on him for a time , and laid it aside againe . But when hee was Emanuell , and was called , and declared so to be , he tooke on him our nature , never to lay it aside againe . He was borne in our nature , brought forth in our nature , lived in our nature , dyed in our nature , was crucified in our nature , became a Curse for us in our nature , buried in our nature , rose in our nature , is in heaven in our nature , and for ever will abide there in our nature . All their faith before hee came in the flesh was in confidence that he should take our flesh in the fullnes of time . Now came the time , when hee was called Emanuell , and then the word became flesh , and tooke our nature on him . From hence that God tooke our nature upon him in the second person , come divers things considerable . For first it appeares , that he hath dignified and raised our nature above Angells , because he hath taken the seed of Abraham , and not of the Angells , a wonderfull advancement of our nature for God to bee with us , to marry such a poore nature , as ours is ; for the great God of heaven and earth to take dust into the unity of his person . If this may not have a behould , before it , I know not what may . To joyne alltogether ▪ 2 For the great God of heaven and earth before whom the Angells cover their faces , the mountaines tremble , and the earth quakes , to take our flesh , and dust into unity of his person , and for such ends to save sinfull man , and from such misery , & eternall misery , from such great enemies ; And then to advance him to such great happinesse , as we are advanced . to take Christ Emanuell in the whole passage of his mediation , and there is ground of admiration indeed . 3 But consider it specially in the raising and advancing of our natures to bee one with God. Shall God bee God with us in our nature in heaven , and shall wee defile our natures that GOD hath so dignified ? Shall we livelike beasts whom God hath raised above Angells Let swearers , beastly persons , and profane hypocrites , either alter their courses , or else say they beleeve not these truths . Shall a man beleeve , God hath taken his nature into unity of his person , and hath raised it above all Angells , and can he turne beast , yea devill incarnate in opposition of CHRIST , and his cause ? What a shame is this ? can this bee , where these things are beleeved ? A Christian should have high thoughts of himselfe , what shall I defile the nature , that God hath taken into unity of his person ? And as hee hath dignified , and raised , and advanced our nature so highly : 4 so likewise hee hath infused , and put all the riches of grace into our nature . For all grace is in CHRIST , that a finite nature can bee capable of . For CHRIST is neerest the fountaine . Now the humane nature being so neere the fountaine of all good , that is God , it must needs bee as rich as nature can possibly be capable of : And is not this for our good ? are not all his Riches for our use ? And therefore seeing our nature is dignified by Emanuell , and inriched exceedingly by his graces next to infinite . ( For our humane nature is not turned to God , as some are conceited . It is not deified , and so made infinite ) yet as much as the creature can bee capable of , there is in Christ-man , and so shall wee defile that nature ? And from hence that our nature is ingrafted into the God-head , 5 it followeth that what was done in our nature , was of wonderfull extention , force , and dignity , because it was done , when our nature was knit to the God head , and therefore it maketh up all objections . As. How could the death of one man satisfie for the deaths of many millions . Secondly it was the death of Christ , whose humane nature was ingrafted into the second person of the Trinity . For ( because they were but one person ) whatsoever the humane nature did or suffered , God did it . If they had beene 2. Persons God had not dyed , God had not suffered , God had not redeemed his Church . And therefore the Scripture runneth comfortably on this ; God hath redeemed the Church with his owne bloud : hath GOD blood ? No , but the nature that GOD tooke into unity of persons hath blood , and so being one person with God , God , shed his blood . It is God that purchased a Church with his blood , it is God that dyed . The Virgin Mary was Mother of GOD , because shee is the Mother of that nature which was taken into unity with God. Hereupon comes the dignity of whatsoever Christ did , and suffered . Though hee did it in our nature , yet the God-head gave it its worth , and not onely worth , but God put some activity , some vigour , and force into all that Christ did . It doth advance Christ Mediatour according to both natures , And from hence ariseth Communication of properties , as Divines call it , which I will not now speake of . It is sufficient to see that whatsoever was done by Christ , was done by God hee being Emanuell , and therefore had its worth and dignity to prevaile with God. Hence commeth a forcible reason . That God must satisfie Divine Justice , because it was the action of a God-man . His great sufferings were the sufferings of the second person , in our nature . And hereupon from satisfaction , and merit , comes reconciliation betweene Ged , and us . God being satisfied by Christ , God , and we are at tearmes of peace : our peace is well founded , if it bee founded in God the Father , by God the Sonne , taking our nature into unity of his person . These things must have influence into our comforts , and into our lives , and conversations , being the grand Articles of Faith. And therefore wee ought to thinke often of them . Wee must fetch principles of comfort , and holines from hence , as from the greatest arguments that can be , therefore I desire to bee so punctuall in them . God is Emanuell , especially to make God , and us one . Christ is our Friend in taking our nature to make God , and us friends againe . But how doth friendshippe betweene God and us arise from hence ? that Christ is God in our nature . I will give 2. or 3. Reasons of it . First it is good reason , that God should bee at peace with us , because sinne , ( the cause of division ) is taken away , It is sinne , ( the cause of division ) is taken away . It is sinne that separateth betweene God , and us ; and if sinne bee taken away , God is mercy it selfe , and mercy will have a current . What stoppeth mercy but sinne ? Secondly , take away sinne , it runneth amaine . Christ therefore became Emanuell God with us . Because hee is the Lambe of God that taketh away the sinnes of the World. Before Adam had sinned , there was sweet agreement and communion betweene Adam and God , but sinne that devided betweene God and the creature ; now Christ haveing made satisfaction for all our sins there can be nothing but mercy . Againe Christ is a fit person to knit God and us together , because our nature is pure in Christ ; and therefore in Christ , God loveth us . After satisfaction God lookes on our nature in Christ , and seeth it pure in him , Christ is the glory of our nature . Now if our nature bee pure in our head , ( which is the glory of our nature ) God is reconciled to us , and loveth us in him that is pure , out of whom GOD can not love us . As Christ is pure , and our nature in him , so he will make us pure at length . Thirdly , Christ being our head of influence , conveyeth the same spirit that is in him , to all his members , and by little and little , by that spirit purgeth his Church , and maketh her fit for Communion with himselfe , for he maketh us partakers of the Divine nature ; he tooke our fraile humane nature , that wee might partake of his Divine nature , this is , of his Divine qualities , to be holy , pure , humble , and obedient , as hee was . And thus Christ being a head not onely of eminence to rule , and governe , but of influence to flow by his spirit into all his members , is fit to bee a reconciler to bring God , and us together ; partly because our nature is in him , and partly because hee doth communicate the same spirit to us , that is in himselfe , and by little and little maketh us holy like himselfe . I hasten to the maine use of all . Then God the father , and wee are in good tearmes , for the second person is God , in our nature , for this end to make God , and us friends . There is a notable place , of Scripture which I note for the expressions sake hee speaking there of a Days man. There is no Dayes-man betweene us that might lay his hand on us both , that is , a middle person to lay his hand on the one , and the other . Now CHRIST is the middle person , as the second person in Trinity . And then hee is God , and man , and therefore hee is fit to bee Mediatour , to lay his hand on both sides , on man as man , on God as God. And CHRIST is a friend to both , to GOD as GOD , to man as man ; and therefore hee is fit to bee an Vmpire , to be a Dayes-man , to bee a Mediatour . And hee hath done it to purpose , making that good in Heaven , that hee did on earth . And therefore labour to make a gracious use of all this . I know nothing in the VVorld more usefull , no point of Divinity more pregnant , no greater spring of sanctifying duty , then that God and man were one , to make GOD , and us one . He marry'd our nature , that hee might marrie our persons . And if it bee so that God and man are brought to tearmes of reconciliation on such a foundation as God-man , then ought not wee to improve this comfort ? have wee such a foundation of comfort , and shall not wee make use of it ? Shall we have wisdome in the things of this World , and not make use of the grand comforts , that concerne our soules ? But how shall wee improve it ? In all our necessities and wantes goe to God : how ? through Christ , God-man , who is in Heaven making intercession and appearing for us by virtue of his satisfaction made on earth , and therefore wee may goe bouldly to the Throne of grace , to God being reconciled by God. God , hath God at his right hand , appearing for us , and shall wee bee affraid to goe to the Throne of grace ? When wee want strength , comforts , or any thing , goe to God , in the mediation of Emanuell , and then God can deny nothing to us , that we aske with the spirit of Faith in the name of Christ. I beseech you therefore , let this bee the maine use , continually to improve the gratious priviledges wee have by Emanuell . Our nature is now acceptable to God in Christ , because hee hath purified it in himselfe , and Gods nature is lovely to us , because hee hath taken our nature . If God loved his owne Sonne , hee will love our nature as joyned to his Sonne , and Gods Nature is lovely to us , He tooke our flesh upon him , and made himselfe Bone of our Bone. And shall not wee like , and affect that , which was so gratiously procured by Emanuell . Consider of it , and let it bee ground of reverent and bould prayer , in all our wants to goe to God , in Emanuell . Let us make use of it likewise in behalfe of the Church . The Church is Emanuells Land as yee have it in the next Chapter , Verse 8. The stretching out of his wings , shall bee the breath of thy land , O Emanuell . The Church of the Iewes was Emanuells land , but then it was impaled within the pale of the Iewes : but now the Gentiles are taken in ; The Church is scattered , and spread abroad over the whole earth . And there . fore goe to God in behalfe of the Church . Thou tookest our nature into unity of thy person , that thou mightest bee a gracious , and a mercifull head . And therefore looke in mercy on thine owne mysticall body , the Church . They before Christ came in the flesh , who had the spirit of Faith , knew the Church of the Iewes could not bee extinct , because Emanuell was to come of it . And wee may know , the Church shall never bee destroyed , till the second comming of CHRIST because those things are not yet performed , that God hath promised , and must bee performed . And therefore wee may goe as bouldly to Christ , and spread the cause of the Church before him now , as they spread the cause of the Iewes before him then : looke upon thy Land , looke upon thy Church O Emanuell . That there must bee a Church , wee must beleeve , and wee can not beleeve a Non ens . We must have ground for our faith , and therefore never feare that heresy shall overspread the face of the Church ; Emanuells land shall bee preserved by some way or other , though perhaps not by the way wee expect . God must have a Church to the end of the world , the Gospell must get ground , Antichrist must fall . God hath said it , and man can not unsay it . And therefore in all estates of the Church spread its cause before Emanuell . When Emanuell came once , the Church of the Iewes wasted . Therefore if you will have good arguments against the Iewes , this is a good one to convince them that Christ is come in the flesh . The Church of the Iewes was to continue till Emanuell , but the Church of the Iewes hath ceased to continue and is now no Church , there is now no family of David , and therefore Emanuell is come . And for a further use let us haue thoughts of the second coming of Emanuell as they had thoughts of the the first . Christ was called the consolation of Israell , at his first coming and in the new Testament , it is every where expressed a signe of a gracious man to looke for the appearing of Iesus Christ , and to love it . Now let us comfort our selves that this Emanuell will appeare in our flesh ere long let us wait for the consolation of Israell . Emanuell came downe to us , to take our nature upon him and to satisfie Gods wrath , that hee might take us to heaven with himselfe , and that we might bee for ever with him in glory . And therefore let us ( if wee would make a true use of Emanuell , ) desire to bee with him . Christ delighted before hee came in the flesh to bee with the sonnes of men , and hee is with us now by his spirit , and so will be with his Church to the end of the world ; and shall not wee bee with him as much as wee may ? Indeed he loved our nature so much , that hee descended from the height of Majestie , to take our misery and businesse upon him , and shall not wee desire to bee with him in glory ? There bee divers evidences whether wee have any ground of comfort in this Emanuell or no. This shall be one . 1 Wee may know wee have benefit by the first comming of Emanuell , if wee have a serious desire of the second comming ; if wee have desire to bee with him . If as he came to us in love . Wee have desires to bee with him in his Ordinances as much as may be , and in humble resignation at the houre of death ; how shall wee be with him here ? bee with him in thoughts , in meditation , in faith , and Prayer , meet with him wheresoever hee is , hee is in the congregation ; where two or three are gathered together in his name , he is amongst them , be with them in all things where he vouchsafeth his gracious presence . It is the nature of love to desire perfect union , and therefore the Christian soule touched with the spirit of God will desire to bee dissolved and to be with Christ , as best of all . Come Lord Iesus come quickly , and therefore in the houre of death is willing to resigne himselfe ro God that hee may goe to Emanuell , and inioy his presence , that left the presence of his Father , to take our nature , and to bee with us on earth . But the maine thing I desire you to observe , 2 is matter of comfort from this Emanuell That now hee having taken our nature upon him , that he might take our persons into unity of his mysticall body , wee might have comfort in all conditions . For hee tooke our nature upon him , ( beside his other ends ) that hee might take our persons to make up mysticall Christ : hee married our nature , to marry our persons . And therefore if hee did it for this end , that wee might bee neere him as our nature is neere him , shall not wee make it a ground of comfort ? that our persons shall bee neere Christ as well as our natures . As CHRIST hath two natures in one person , so many persons make up one mysticall CHRIST , so that our persons are wonderfully neere to Christ. The wife is not neerer the husband , the members are not neerer the head , the building is not neerer the foundation , then Christ and his Church are . And therefore comfort our selues in this . Christ is Emanuell , God with us in our nature . And will hee suffer his Church to want , that hee hath taken so neere to himselfe ? can the members want influence , when the head hath it ? can the wife be poore , when the husband is rich ? whatsoever Christ did to his owne body , to his humane nature taken into the unity of his person , that hee will doe in some proportion to his mysticall body . I will shew you some particulars . Hee sanctified his naturall body , by the Holy Ghost , and hee will sanctifie us by the same spirit . For there is the same spirit in head , and members . He loveth his naturall body , and so , as never to lay it aside to eternity . And loveth his mysticall body now in some sort more , for hee gave his naturall body to death , for his mysticall body . And therefore as hee will never lay aside his naturall body , hee will never lay aside his Church , nor any member of his Church : for with the same love , that hee loved his naturall body , hee loveth now his mysticall members . As hee rose to glory in his naturall body , and ascended to Heaven : so hee will raise his mysticall body , that it shall ascend as hee ascended . I beseech you therefore consider what a ground of comfort this is , God tooke our nature on him , ( besides the grand end of satisfaction ) that hee might make us like himselfe in glory , that hee might draw us neere to himselfe . And therefore now Christ being in Heaven , having commission , and authority over all things put into his hand ; hee having a Name above all names in Heaven , and earth , that at the Name of Iesus every knee should bow , that is , every subjection should bee given ; will he suffer any member of his body to suffer more then hee thinkes fit ? No , seeing hee is in Heaven , and glory , for his Churches good . For all that he hath done and suffered is for the Church , and the Churches use . To conclude all , Let us consider , what wee are , let not a Christian bee base minded , let him not bee dastardly in any cause that is good , or Gods ; Let him be on Gods side . Who is on his side ? a Christian is an impregnable person , hee is a person that can never bee conquered . Emanuell became man to make the Church , and every Christian to be one with him . Christs nature is out of danger of all that is hurtfull . The Sun shall not shine , the wind shall not blow , to the Churches hurt . For the Churches head ruleth over all things , and hath all things in subjection , Angells in heaven , men on earth , Devills in hell , all bow to Christ ; and shall any thing befall them that he loveth , unlesse for their greater good ? Therefore though they may kill a Christian and imprison him , yet hurt him they can not . If God bee on our side , who can bee against us ? but God is on our side , and on what grounds ? God-man hath procured him to be our friend , hee hath satisfied God ; and therfore if we beleeve , we be one with Christ , and so one with God. Wee have many against us , the Devils are against us , the world is against us to take away the favour of God , to hinder accesse to him in prayer , to stoppe the Churches communion with God , and hinder the sweet issue of all things that befall us as farre as they can ; but their malice is greater , then their power . If God should let them loose , and give the chaine into their owne hand , though they seeme to hurt , yet hurt they cannot in the issue . And shall not we make use of these things in times of distresse ? wherefore serve they but to comfort us in all conflicts with Satan , and in all doubtings that arise from our sinfull hearts ? Answer all with this . If God be with us , who can bee against us ? If any bee against us name them , if not , be satisfied . And therefore come life , come death , Christ is our surety , he layeth up our dust , keepeth our ashes in the grave , and will Christ loose any member ? Feare not Iacob to goe into Egypt . For I will bring thee backe againe . So feare not to goe into the grave . The spirit of God will watch over our dust , and bring us to heaven . Therefore feare nothing ; God will be with us in life , and death , yea for ever ; and we shall be for ever with the Lord , as the Apostle saith in the Thessalonians . And that issue of all that Emanuell hath done , Christ was one in our nature , that hee might bring God and us into favour , that wee may be for ever with him in heaven , that we may be for ever with the Lord , which is the accomplishment of all the promises . FINIS . Imprimatur Tho. Wykes . Octob. 26. 1638. Notes, typically marginal, from the original text Notes for div A12187-e140 The scope of the Text. Wicked men admire their owne devices . Those that brag out of danger , are most cowardly in danger . Infinite mercy in God and stubbornnesse in man conflicting . Meaning of the Text. Reason . He that will doe the greater he will doe the lesser . Object . How this can confirme their faith for present . Answ. Make use of the Grand promises to comfort us in petty crosses . Divers Articles of faith . Nothing more strange then a virgin to be a mother , and God a man. Christ conceived not by ordinary Propagation . The Masse wherof Christ was made , was sanctified by the holy Ghost . Christ conceived , upon Maries assent to the message by the holy Ghost . Observ. Quest. Answ. Christ is conceived in our hearts when we rest upon him onely . 1 Tim. 3. Christs conception , birth and life like ours . In every thing in Christ , something extraordinary . Christ conceived , borne , lived , and dyed , eswe . To shew sorth Christ in all our actions . Vnion with Christ the cause of all grace . Ier. 2.3 . Emanuel , a name of nature and office . Christ Emanuell in regard of our nature . Without the blood of Christ , noe remission . Meaner workes acted by the manhood greater by the Godhead . Ephes 5. God our father . Christ Emanuell to make God and us friends . By satisfaction . By the Spirit fitting us for communion with God. Gods love and mercy to man , to be wondred at . Man above Angels by Christs incarnation . What we cannot believe by vnderstanding , let us labour to understand by believing . Our nature in heaven . * Church No counsell against God shall stand . Christ with us in poverty and bond . Christ God in us , and for us . How to know Emanuel to bee ours . Christs cause to be maintained , Christ with us in his Word and Sacraments . Communion with Christ is sweet . Notes for div A12187-e3920 Doctrine . Grace refused is turned into wrath What God saith man cannot disanull . Men of God , of ould had recourse to the promises of the Messiah . How to reason with our selves in a sanctified manner . All promises founded in Christ. Is. 9 6. Christs conception and incarnation marvellous and rare Christ is with us here by faith . Man out of weaknes wonders at poore things . Isaacks birth a type of Christs . Why Christ must be without sin . No blemish or defect of purity in the conception of Christ. Faith to be grounded on Christ , God man. Christ our surety . Christ without sinne . His humane nature had alwaies subsistence in the divine . In manner of propagation . Christ became man for our sakes . Christ by divers signes shewed himselfe before exhibited in the flesh . First things considerable . 2 Consideration . 3 Considerations to defile our natures that God hath dignified . 4 Consideration . 5 Consideration . Obiection answered . Question . Answer . What is done to by Christ , is done by God Reason . Quest. 1. Reason . 2. Reason . 3. Reason . Job 9 3.2 . Use. Use. Improved . Vse of improving our priviledges by Emanuell . Use. In the behalfe of the Church Isa. 8.8 Gods Church shal 〈◊〉 the end of the world . At Christ comeing the Iews Church wasted . 1 Evidence of comfort in Christ. Question . Answer . Revel . 22.20 2 Evidence of comfort . 〈◊〉 of comfort . As the humane 〈…〉 . Psal. 2 ▪ 9 , 10 ▪ Conclus : to consider what w●e are . The Devill and the world our enemies . 
A16965	----	Declaration of generall corruption of religion, Scripture and all learning; wrought by D. Bilson While he breedeth a new opinion, that our Lord went from Paradiseto [sic] Gehenna, to triumph over the devills. To the most reverend Father in God Iohn Wm. Doct. in Divinitie, and Metropolitan of England. By Hugh Broughton. Broughton, Hugh, 1549-1612. 1603 Approx. 19 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A16965 STC 3855 ESTC S106763 99842473 99842473 7129 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16965) Transcribed from: (Early English Books Online ; image set 7129) Images scanned from microfilm: (Early English books, 1475-1640 ; 656:14) Declaration of generall corruption of religion, Scripture and all learning; wrought by D. Bilson While he breedeth a new opinion, that our Lord went from Paradiseto [sic] Gehenna, to triumph over the devills. To the most reverend Father in God Iohn Wm. Doct. in Divinitie, and Metropolitan of England. By Hugh Broughton. Broughton, Hugh, 1549-1612. [8] p. Printed by Richard Schilders], [Middelburg : 1603. An attack on Thomas Bilson. Printer's name and place of publication from STC. Signatures: [A]⁴. Reproduction of the original in Emmanuel College (University of Cambridge). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bilson, Thomas, 1546 or 7-1616 -- Controversial literature. Jesus Christ -- Descent into hell -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 Mona Logarbo Sampled and proofread 2005-10 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Declaration of generall corruption of Religion , Scripture and all learning ; wrought by D. Bilson . While he breedeth a new opinion , that our Lord went from Paradise to Gehenna , to triumph ever the Devills . To the most reverend Father in God Ionn W● . Doct. in Divinitie , and Metropolitan of England . By HVGH BROVGHTON ▪ 1603. DECLARATION OF GEnerall corruption , of Religion , Scripture , and all learning ; wrought by D. Bilson . &c. DOCTOR Bilson , inventing a new opinion that our Lord descended from Paradise to Gehenna , to triumph over the devils , troubled all Religion and learned writers . In religion thus he missed . Wee beleeve that Devils are yet in this world ; and the scriptures assure vs of that , Wherefore it where most ridiculous to feigne a iourney to Devils thether , where they were not . If some were , as carriers of soules , yet not as tormented , and dwellers there before the time . Againe , Gehenna were an holy place , if the altar which sanctifieth all that it toucheth went thither . But none may so thinke . And Devils in this world knew Christ to be the holy one of God , and tremble . And no neede know we why he should goe to Gehenna for them , and God telleth all that we may know . Besides , soules in Hades holie and contrarie know all the others case , as men here that haue but a great ditch betwixt them : and they are much deceaved who thinke Hell to be in this world , lowe in the earth . Before Gods throne the wicked are tormented for euer and euer . So both sides knowe one the others case : that without comming to them , they see what is done . And our Lord would not haue taught vs , ( Luc. 16. ) that none can passe from one sort to the other , if he had bene to take that iourney . The Bible taught no such dream . Therefore it is but a dreame . And thus religion is disturbed . Scriptures D. Bilson brings three , as hauing no more ; the 16. Psal . Which is thus : Thou wilt not leaue my vitall soule to death , and , by a consequent , neyther my body in ayer , or graue : nor my soule among soules till the bodie see corruption . So the generall consent of Ebrews sake the wordes . Yet hee would thus translate all : Thou wilt not forsake my soule in Hell. The nipper of others , as arrogant in Ebrewe studies , shal bee told that hee hath missed foure times in foure wordes . Hebrews shall iudge ; and for the 70. all Greekes , the rare Fathers . The second scripture that he durst adventure vpon , is this : Him God raysed vp losing the sores of death . Saint Peter spake to Sadduces , that would not heare of soule , spirit , and Hell. And that the sores that made the soule leaue the body were by Gods power disannulled , and it receaued the soule and life : And therin Christ brake for vs the bandes of death . D. Bilson would haue death the second death , and that our Lordes soule had the second death . You know full well that his soule shall haue the second death for ever and ever , vnlesse he reuoke this blasphemie . It is great pitie that D. Bilson consulted not with others before such wordes fled through the hedge of his teeth . Higher blasphemies neuer were vttered . The third and last text of all that he durst trust , is cleane contrarie to his purpose , shewing the plain effect of the Ghospell . Say not in thy harte who can go vp to heauen , to bring Christ down ? Or who can go to the Deepe to bring Christ from the dead ? But if thou beleeue that Jesus is Lord , and that God raysed him from death , thou salt be saved . The incarnation and resurrection , both made plaine , are by . St. Paul the heads of doubt among Iewës . But D. Bilson dreameth of a Hell here . Chrysostome and Oecumenius would haue taught him better . And these most Holy scriptures , the ioy of our soules , hath he most grievously corrupted . Endles be the faultes in this marring of scripture , and no time would serue to write them . Moses now by him , hath not all Religion . For he could not father vpon him this doctrine of going from Paradise to Hell. So neither all the Prophets volumes . And David once only ( and in a sence neuer known , till Doctor Bilsons daies ) teacheth that our Lorde going a victour , and triumpher ouer the powers of darknes from Paradise , as vnto greater danger by millions of degrees then before , doeth praise God that he did not forsake his soule in Hell , but losed the sores of the second death before him : and to that deepe our mindes must descend , by D. Bilson , if we will be saved . Thus vile for wisdome he maketh the rocke of salvation . By D. Bilson our Lord hauing passed his danger here , where he praied vnto him that could saue him from danger , and being made perfect and gone through the veyle of his flesh into heauen , after all this was in greater danger then before , which needed a miracle of the God head to lose before him the sorrows of Hell. Otherwise the Humanity had not by it selfe gone through all , but had perished in the world invisible , saving that God did not forsake his soule in Hell. And of this danger David must speake to the prophane world , before they beleeued the resurrection and scante the creation of visible things , and of spirits had heard little : and of soules immortalitie and Paradise ; and neuer heard where out of this world devils keepe . All these things being stepped ouer , a danger , after all was performed , must be holden from David by words neuer so before vnderstood ; to make the Scripture a nose of waxe and all the old Testament vnperfect : But for one place drawen beyond all wit. Also the Gospell must be vnperfect , omitting parte of beliefe . And all Saint Pauls fourteene Epistles , but for one terme Abyssus taken in the Devils sence , not in Heathen or 70. sense . So all fall . The generall consent of Ebrewes in Baba Bathra was cited that they make this sence , Psal . 16. He dyeth not of whom that is so spoken in strict proprietie , and Peter addeth but this , to die he was , but not to tarrie in death to corruption . All Ebrewes Doctor Bilson reiecteth for their grammer sence of Sheol . None ever rejected all Latins for Latine , or French for the French : yet D. Bilson dareth reject all Hebrewes for Hebrew : such an Hebrician is he . By the same doctrine he might teach neuer to hope for sound knowledge in any parte of the lawe : no not for one letter : whether it hath the forme that God wrought in the two tables or a later invented . And for the very forme as Tau in Ezechiel mistaken , and Rempham , much coyle is kept . And in our daylie Hebrew Bibles , wordes 848. come in the margine by Gods authority , and yet checke not the text : & the French of Late translating the margine , Esai . 9. troubled some greatly , gathering a contradiction betwixt the old , and new translation . For all this no D. without Rabbins helpe can tell what wordes make the Bible . A certeyn helper of D. Bilson who can assiste him to marre all learning and Religion , ( one whom you leaue though he be your Chapleyne to answere for himselfe ) he , as his learning and skill , will at once shew it selfe , maketh the eldest Rabbines 300. yeares later then the Apostles . So the Massorites , observers of the Letters and shorte writtings , and little particles innumerable , often in one line , with millions of millions of notes , all they were nothing worth . For we seeke how the Bible stood in Ezraes age not how 800. yeres after and all the Iewes hold that the Massorites began with Ezra . Neither could we otherwise say we had the Bible . Without help and knowledge of the Massorites , no printer can euer print the right Bible . Rob. Steph. in Ester tenth putting the margine in the text , for Xerxes , committed a great faulte : and Plantins heyres will now print after the Massoreth , missing often hitherto . As in Daniel 8. all misse though the Massoreth els-where warned of that place : Bombergiana the lesse mention in the margine a right reading : but not yet printed in the text . By the Massoreth all words be past corruption : who if they had not bene of Ezraes time , Bibles had infinitly disagreed : now they be sure , though copiers misse now & then . So 800. yeares in Rabbins age are missed to disgrace all certainty of Scripture . But wheras in the New Testament the Apostles still tell of Iewes matters , & all their speeches be in the Talmud ( as men of one common weale must agree in the same chiefe heades : ) this would neuer be by Iewes 300. yeres tossed from their own tongue and state , that Ierusalemy Talmud should be parcelled , by later men then the tongue 300. yeres : and that poore base men voide of wealth , leasure and liberty , should search all the law most curiously . Who would thinke so ? They say , that from age to age their Fathers left works : the chiefe sayings of all which the Ierusalemy Talmud and the Babylonian and Midras Rabba and such like record in the same words . And Onkelos by all graunts is neare the Apostles time : & Vziel of their time , but a compiler of farre elder : and Targum Ierusalemy in Cyrillis age famous as auncient , called of him Samariticon , vpon Genes . 4. And seeing many thousand Levites had learning in their charge and all Israell ( saving hand-laborers ) frequented divinity schooles to heare and speak twise a weeke ; how should they omitt to write observations , such as we haue now , full of vnspeakeable labour and long study ? All that is in the new Testament is handled here & there in the Talmud ; and much largely : where , in knowen things our Lord would be short . So D. Bilson missed much for Rabbins , to the ruine of all Religion , and to augment Sathans blindnes . An other matter of singular vse suffereth disgrace by D. Bilson . The Sadduces noted that Moses never named lyfe eternall , nor resurrection , nor place of ioy or tormente : nor any Prophets , but in visions . The Scribes graunt this ; yet bring matter from Moses for all this , and shew that the scoffing world was to be taught as beastes by the bellie openly , and closely to life . But when Prophets ceased and open prophecying , and iron-legged Macedones turned Iudah much to be Sadduces , & schooles were but of few : then they enacted tearmes of better hope , as world of soules , Iudgment day , Paradise , Gehenna , Resurrection , Feasting in heaven : and such . And this the newe Testament alloweth . By D. Bilson all this were vaine , or he himselfe . He can find in the law a proper name for Hell. And how would hee haue vexed the Sadduces if hee had bene in their dayes ; All the Scribes had bene nothing to him . Now after Ebrews let vs search Greek affaires . God advanced Greek with daylie increase , first when Iudah went to Babell , then Pisistratus tyrāt of Athens brought Homer into high vse & glory . And many Poëts for sentences , comedies , and tragedies , florish daylie . So Physicians , Philosophers , Orators and Historiques for two hundred yeres paines , that the Greek tongue came to an vnspeakeable perfection of elegancie . And the Iewes ( taught by Daniel that soone Grecia should reigne ) before hand studied Greeke . And God shewed the vse of their labour . For when the iron legged Macedonians began to reigne , they required , and had the Ebrew holy bookes all turned into Greeke , wherein the translaters shewed wit in applying most divinely heathen greeke to diuinity . And they shewed excellent skill in all Greeke kindes . And when the Macedonians by 300 yeres government , had carried Greeke from the West over all , & Iewes with Greek Bible : then our Lord cometh and his Apostles to shew Greekes in their owne language and meaning all the mysteries of salvation : and gather all brave termes from heathen plainely to divine vse , 4000. several wordes into one little booke , that the most parte of woords are vsed but once , which is not so in the old Testament . The 70. did the like , who to one Ebrew word gaue eleven Greeke now & then , to shew Heathen all eloquence in their kinde . To apply heathen Greeks to the Prophets and Apostles , the Greek Fathers laboured another 300. yeres , to shew how they had the same speeches still , though in matter not well carried . Iustine Martyr to heathen is much herein , and Clemens Alexandrinus hath contriued all heathen hither , being a store like Alexandrian Library . Eusebius also is not a little in this sorte , and infinite others specially for the maine , the eternall state in Hades ; for good , as Abraham Luke 16. and Ioseph Gen. 37. and for wicked as Dives , Luk. 16. And as heathē 3000. yeres made Haden the lodge of all soules and the Philosophers helde it an happie thing to go soone thither . So in the Creede heathē would say that by to katelthein eis hadou , we meant a most happie passage from this world to God. And so all the Fathers place the happie Fathers in Hades , and meant no worse lodge . To dash all foure , thus ariseth Bilson . Bilson leaueth heathen to their alleagers , and saith for Iosephes Hades , that the Greeke Fathers that placed his soule there as in Paradise , vnderstood not the 70. and that St. Luke . 16. teacheth to vnderstande Haden for Hell , because the rich man is in it : as though Abraham were not there also . And to conclude for heathen greeke , the 70. the Apostles , the Fathers , he disanulleth all common agreement for their Greeke , as though he had made a vowe to roote out all learning , with Religion . Witt also cometh in question . Our subscribing to Zuricke sayeth : Per inferos intelligimus paradisum , &c. most faithfully and learnedlie . Yet Doct. Bilson being told that Hades to the good is Paradise would needs prove that Christ went to Hell because he went to Hades . Yet whē all Greeke Doctors place all the Fathers in Hades ( and they place Christ no lower ) he will not haue them in Hell. And thus with strange dealing , he hath by preaching , and great sale of his errors , sought the destruction of Religion , of Scripture , of Ebrew tongue and learning , of all kindes of Greeke elegancie , and all proceeding in disputing ; by taking that for all his argument , that is truly affirmed to be cleane contrary . To your G by order complaint was to be made , that you should with all your learning and might bring D. B. into the right way . It is a pitifull thing that Bishops should be found infinitly fulle● of error for the grounds of faith , and learned studies , then any other in all the Kingdome . A mind that loved the truth and heard that the Greeke in the Creede for 3000. yeares vse , in our Lordes soules passage , is no more then to go hence to God , would make no more stirre , but wisely confesse that by Heathen Greeke the Creede penned for Heathen must be expounded . And that cleare plainnesse beseemeth a publike arbridgmēt of faith , such as to all the simple folke ought to be expounded . Your heart and confession by Maister King at Franck furt knoweth who hath cleared the trueth . And how can you suffer D. Bilson to deceaue the people ? And D. Bilson being in high place should seeme flexible vnto the trueth : as his blame for stubburnes in heresie would be notorious . And if he would plainly & absolutely confesse that he hath bene deceaved , and that the Greeke in the Creede teacheth most certainly that our Lordes soule ascended vnto Paradise from the crosse , and never descended into Hell , this humilitie would be his high commendation , & cut of an infinite companie of his errors . As you are holy Fathers and partakers of the heavenly callinge , kicke nor against the spurre . But say : let him be Anathema Maran Atha , that loveth not the trueth of Redemption . It is a most high iniurie against God and the Kinge , that the Church is led amisse by Bishops errors . God giue all vs vnderstanding in all thinges , and garde our hearts and mindes in the knowledge and loue of our Lord and Saviour : that in all partes of holy doctrine we may nourish peace and trueth . Notes, typically marginal, from the original text Notes for div A16965-e90 Religion troubled . Scriptures marred , Psa . ●6 . in the right meaning by all Ievves . 4. Faultes most grosse in D. Bilson in 4. vvords Act. a perverted to blasphemie . The third & last texte most bright . A mōstrous dreame . Moses made vnperfect . Danger feigned by D. Bilson after triumph . Most strāge miracles told by D. Bilson o● m●n that refused even plainest matters All Ebrews reiected for their owne tongue . The strict proprietie of Psal . 16. Bilsons reiection of all Hebrewes would be ruine to all stay of Religion . Errour of 800. yeares for Rabbins age . Without Massorites no Bible can ever be truely printed . Of oth●● Rabbins age . Rabbins continued throughout all ages . That the Scribes knew no terme in Moses for Hell. Of Greekes in all sortes . The Sepruagint : The Apostles have al the Iewels of greeke elegancy . The greeke fathers compared heathen most narowly with Apostolique greeks . D. Bilson teacheth greeke to all greeks . 
A09472	----	The true gaine more in worth then all the goods in the world. Perkins, William, 1558-1602. 1601 Approx. 147 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09472 STC 19757 ESTC S103440 99839193 99839193 3595 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09472) Transcribed from: (Early English Books Online ; image set 3595) Images scanned from microfilm: (Early English books, 1475-1640 ; 1251:19) The true gaine more in worth then all the goods in the world. Perkins, William, 1558-1602. [6], 104 [i.e. 122], [2] p. Printed by Iohn Legat, printer to the Vniuersitie of Cambridge, [Cambridge] : 1601. Dedication signed: W. Perkins. Printer's device (McKerrow 325) on title page. Running title reads: Christ the true and perfect gaine. Page 122 misnumbered 104. Errata on recto of H5, final leaf. Some print show-through. Reproduction of original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Devotional literature -- Early works to 1800. Christian life -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion The TRVE GAINE : more in worth then all the goods in the world . Philip. c. 3. v. 7. Printed by Iohn Legat , Printer to the Vniuersitie of Cambridge . 1601. To the Right worshipfull , Sir Edward Denny Knight . IT is a Conclusion of our religiō worthy to be cōsidered : That Christ alone is our Mediator , Iustifier , Propitiatour , Sauiour , by workes and merits which he himselfe wrought within himselfe , and not by any works or merits which he worketh in vs by his spirit . The scripture saith thus much in expresse wordes . Iustified freely by the redēption THAT IS IN CHRIST IESVS . Ro. 3. 24. He hath by HIMSELFE purged our sinnes . Hebr. 1. 3. He was made sinne for vs that we should be made the righteousnesse of God IN HIM . 2. Cor. 5. 21. IN HIM are yee complete . Coloss. 3. 10. By his OWNE BLOOD he entred once into the holy place , and obtained eternall redemption . Heb. 9. 12. Againe Christ is said to purge our consciences from dead workes by his blood : because he offered himselfe by his eternall spirit without spot to his father . v. 14. And cōmon reason tels vs as much . For if men be mystically vnited to Christ , and by this vnion receiue the spirit of Christ , and by the spirit doe good workes , and consequently merit eternal life , they are thē becom partners with Christ , and are receiued into fellowship with him in the worke of mans redemption : whereas he in the Act of our reconciliation with God , admits neither deputie nor partner . This conclusion beeing thus of infallible trueth , it serues greatly to exalt the grace of God , to abase nature , and to beate downe the pride of all Iustitiarie persons and religions . And for the further explaning of it , serues this Treatise following : which I present to your Worship . And the reason of my doing is this . I remember , almost two yeares agoe , in speech you entred into commendatiōs of that golden text , Phil. 3. v. 7. and withall gaue signification of your desire , that some thing might be set downe , whereby you might be brought to a further vnderstanding of that place of scripture . Therfore to satisfie your desire , I haue here penned a short exposition of it . And I haue further presumed to publish it in your name desiring it may be a testimonie of a thankefull minde , for your loue & fauour towards me . Thus wishing to your Worship continuance and increase of loue to the holy worde of God , I take my leaue . Anno. 1601. Ian. 20. Your Worships in all dutie to command W. Perkins . The text , Phil. 3. 7. containes a comparison of Vnequalls . Protasis , the first part . I count all things Dung for Christ. Here consider What things are doung . All things . Vertues and works before his conuersion . pag. 5. Vertues and works after his conuersion . pag. 12. How they are dung , shewed by a gradation . pag. 22. 1. I account all things losse . 2. I depriue my selfe of them . 3. I account them doung . Apodosis , the second part . Christ is my gaine pag. 33. Here consider the amplification by a Gradation . 1. I esteeme the knowledge of Christ an exlent thing . pag. 46. 2. I desire to gaine Christ. pag. 57. 3. I desire to be found in Christ in the day of iudgement pag. 61. the degrees of Gaine in Christ. 1. Iustice by the faith of Christ. pag. 67. 2. Fellowship with Crist in the vertue of his Resurrection p. 92. Death . p. 106. 3. Attainment to the resurrection of the dead . Philip. 3. 7. But the things which were advantage to me , the same I accounted losse for Christ. Yea , doubtlesse I count all things but losse , for the excellent knowledge of Christ Iesus my Lord , for whome I haue counted all things losse , and doe iudge them to be dongue , that I might winne Christ , And be found in him — . THE scope of these words , is this . In the second ver . Paul admonisheth the Philippians to take heed of certaine counterfeit . Apostles which ioyned Christ and circumcision in the cause of their saluation : and put confidence in the flesh , that is , in the outward works of the ceremoniall & morall law . And that his Admonition might take the better place , he vseth two reasons . The first propounded in the 3. v. is this ; True circumcision is to worship God in spirit , to reioyce in Christ , and not to put any confidence in the flesh . The second reason is framed thus . If any man might put confidēce in outward things , then I much more : but not I : therefore no man. The proposition or first part of the reason is propounded in the 4. v. and confirmed in the fift and sixt . The second part , or , assumption [ but I doe not put confidence in outward things ] is confirmed in the 7. and eight verses , thus : All things are losse to me in respect of Christ : therefore I put no confidence in any thing out of Christ. And this is the very drift of the former wordes . In the second place the proper sense and meaning of this portion of Scripture is to be considered . And for this cause , we are to be aduertised of sundrie things in the wordes themselues . And first of all , let it be obserued , that Paul in the 7. v. saith , in the time past , I haue counted all things losse : and in the next verse , in the time present , I doe count all things losse . The former speach is meant of that time in which he was first called to the knowledge of Christ : the second is spoken of the time , when he had long continued an Apostle of Christ , and writte this epistle to the Philippians . This distinction of times in one and the same word , makes much to the cleering of the doctrine , that shall afterward be deliuered . Secondly , whereas in our translation , it is saide in the eight verse , For whome I haue counted all things losse , the words are too skant , and do not fully expresse the meaning of the holy Ghost . For the words fully translated , signifie , I haue made all things losse , or , I haue cast away all things , or , I haue depriued my selfe of all things for Christ. And whereas Paul had said before , [ I count all things losse , ] his meaning is to amplifie his owne words , by saying , I depriue my selfe of all things , and iudge them dunge for Christ. Thirdly , the word translated [ Doung ] signifieth such things in the intralls of beasts , as beeing vnfit for mans vse , are cast to dogges : and by it Paul signifies , that he did not onely esteeme all things as losses , and depriue himselfe of them , but also cast them away with loathing , in a minde neuer to seeke the recouerie of them . Lastly , it must be knowne , that Paul in these verses vseth a similitude borrowed from the marchant man ; and it may be framed on this manner . The marchant in hope of a treasure , is cōtent to esteeme his commodities no commodities but losses ; yea he is further content to cast them out into the sea , and to esteeme thē as things cast to dogges , that he may obtaine his intended treasure : so , saith Paul , doe I count all my former prerogatiues as losse , and am content to depriue my selfe of them , yea to loath them as dung , for the obtaining of Christ. Furthermore the summe and substance of the wordes , is a comparison of things vnequall , and it may be formed thus : All things are losse to me for Christ : and Christ is my gaine . The first part of the comparison is of Pauls losses , and it is amplified two waies . First he sets downe , what things be his losse : and they are of two sorts . Priuiledges , vertues , and workes before his conuersion when he was a Pharisie : againe priuiledges , vertues , and workes after his conuersion when he was an Apostle of Christ : the first are mentioned in the 7. v. the latter in the eight . Secondly Paul sets downe , how all things are losses to him by a gradation , thus : I count all things losse : I depriue my selfe of them : I count them dung . The second part of the comparison is of Pauls Gaine . And it is amplified by a contrarie gradation , thus : I esteeme the knowledge of Christ an excellent thing : I desire to gaine Christ : and I desire to be found in him . Of these points in order : and first of Pauls losses before his conuersion , in these words : For the things that were vantage to me , I counted losse for Christ. That these things may be well knowne , let vs yet more narrowly search the meaning of these wordes . The things that were vantage to Paul are of three sorts . First his priuiledges , that he was borne a Iewe , that is , a member of the church : and againe , that he was circumcised and brought vp in the straight sect of the Pharisies : secondly his vertues , namely his iustice & zeale in his religion : thirdly his workes , whereby he for outward carriage obserued the Ceremoniall and Morall law without reproofe . And all these things are called his aduantage , because he put his confidence in thē , and thought to merit euerlasting life thereby , when he was a Pharisie . He addes further , that he counted these his aduantages to be his losse ; because so soone as he knew Christ , his confidence ceased , his former merits were no merits , but as things lost and cast away : yet not simply , but for Christ , that is , that he might gaine Christ , and be found in Christ , as he expounds himselfe in the words following . The meaning thus laide downe , sundrie things may be learned . The first , that it was an heresie of the Pharisies , to put confidence in their works , & to think that they could merite eternal life by thē : for here Paul saith , that being a pharisie , his workes were his gaine and aduantage in the cause of his saluation . And hence we learne , what to iudge of the popish religion , which teacheth in substance the very same doctrine of cōfidence in workes , and of the merit of saluation thereby . And therefore the papists of our time are the children of the old pharisies , reuiuing and renuing the old heresie touching merit , with new and fresh colours . If they alleadge , that they ascribe merit to the works not of the ceremoniall but of the morall law , and to workes not of nature but of grace ; I answer , that the pharisies did the same , as the pharisie acknowledgeth in his praier , when he saith , I thanke thee , O Lord , I am not as other men , &c. Secondly in Pauls example beeing a Pharisie , we learne , that it is the pride & arrogancie of mans nature , to be something within himselfe , and to erect vp something vnto himselfe to be his righteousnesse and a meanes of his saluation , out of Christ. The iust ( saith Habacuk ) liues by his faith , but he whose soule is not right in him , puffes vp himselfe , or builds towers of defence to himselfe by vaine confidence out of God. The prodigall sonne must haue his part alone by himselfe from his father . Paul saith of the Iewes , that they established their owne righteousnesse , and would not be subiect to the righteousnesse of God. This beeing so , let vs learne to see and detest this pride in our selues . For where it raignes and takes place , there Christ is not truely acknowledged : and when men beginne to knowe Christ , this hidden and spirituall pride giues place . And further by this , we learne not to maruell , that Turkes and Iewes denie Christ , and that Papists in the cause of their saluation , beside the passion of Christ , foiste in something of their owne , namely their owne merits and satisfactions : for it is the proude nature of man to set vp himself in whole or in part , and to relie himselfe vpon something of his own out of Christ. No maruell then , that such as be otherwise learned and wise , liue & die in the opinion of iustification by their owne workes . Thirdly whereas Paul accompts things of aduantage to be his losse , we learne that no priuiledges out of Christ minister true comfort or true happines . It is a priuiledge to haue known Christ and to haue eaten & drunken with him : but of such Christ saith , Depart from me , I knowe you not . It is a priuiledge to be of the kindred of our Sauiour Christ , but it is of no moment : for Christ saith , Who is my mother and brethren ? he that doth the will of my father , is my brother , sister , and mother . It is a priuiledge that the virgin Mary was the mother of Christ : but if shee had not as well borne him in her heart by faith as shee bare him in her wombe , shee had not bin saued . It is a priuiledge to prophesie in the name of Christ , but of such Christ saith , Depart from me ye workers of iniquitie . Lastly it is a priuiledge to be indued with all kind of learning , of artes , and tongues ; but alas , all is nothing : for if a man had al wit , wisdome , and learning , and could speake in all matters with the tongue of men and angels , vnlesse he be found in Christ , he is no better in the sight of god then a damned wretch . This being so , we must learne first of all , to moderate our care and our affections for worldly profits , honours , pleasures , & our principall care must euermore be cast on Christ. Secondly , such persons as liue an honest and ciuill life , and stand vpon this , that they are no theiues , no murderers , no adulterers , no blasphemers , but in outward duties shewe loue to God and man , they must I say , take heed , least they deceiue themselues , building vpon false groundes . For though ciuill honestie be a thing commendable before men , yet is it not sufficient to saue vs before God. And Paul , who was a straite obseruer of the lawe , after he came to the knowledge of Christ counted all his morall obedience , in which he had formerly trusted , but losse and dungue for Christ. Fourthly it hath bin the doctrine of the popish Church this many yeres , that before a man can be in Christ and be iustified , he must first of all prepare and dispose himselfe to receiue his iustification : and that when he is sufficiently disposed , he doth merit of congruitie that god should infuse righteousnes , wherby of a sinner he is made no sinner & righteous before God. But I demaund of the Patrons of this doctrine ; whether , when the workes of preparation are done , the doer is in Christ or out of Christ ? If he be in Christ , he is also iustified before he is iustified . If he be as yet out of Christ , Paul hath giuen the sentēce that the said workes are to be esteemed as losse , and that the merit of cōgruitie is not meate for them that desire to feede on Christ , but rather food for dogges . Lastly hence we learne , howe Christ is to be receiued of vs. Such as would truely come to Christ and receiue him , must make losses of al things : they must come naked and emptied of all their owne righteousnesse . As men in a shipwracke cast out their commodities , and when there is no remedie leaue their ship and betake themselues to the sea , & thus come swimming to the shore : euen so must all men first forsake all , & then come to Christ. Beggars , that they may obtaine their almes , come in their rag● vnfolding legges and armes , that their sores and botches may be seene . Benadad king of Syria , that he might recouer the fauour of the king of Israel , castes off his crowne and royall robes : he and his men come in sackcloath with halters about their heads : and thus he obtaines his desire . In like manner comming to Christ , we must lay aside all opinion of our owne goodnesse , and in abasing of our selues follow beggars fashions , and with Benhadad cloath our selues with signes of guiltinesse and confusion of face . We must first be annihilated and vtterly in respect of goodnesse be made nothing in our selues , that we may be what we are out of our selues in Christ. There is no entring into the kingdome of heauē , except we receiue it & Christ as a little child in all meeknesse and humilitie . For there must be nothing in vs to receiue Christ , but meere faith resting on meere mercy . Let all such think on this , as desire to be in Christ , and to receiue true comfort by him . Thus much of Pauls losses before his conuersion : nowe come to be considered the things which were his losses after his conuersion : and they are set downe in the words following , But , [ doubtlesse I doe thinke all things losses for the excellent knowledge of Iesus Christ my Lord. ] That these losses may be the better knowne , let vs a little consider the meaning of the words . Whereas before Paul had said , that herefore he counted things to be losse vnto him for Christ , that had beene his aduantage : some man might happily thinke , this is but rash iudgem●nt in Paul ; he therefore , to cut off this surmise saith , Daubtlesse I count all things losse , that is , that I may not be thought to speake rashly , I say more , that I doe nowe account all things losse , and I speake it confidently , as beeing resolued what I say . When he saith , I doe count , he speakes in the time present of himselfe as beeing not only a Christian but also an Apostle of Christ. And whē he saith , ALL things , the generall speech must be obserued , for he excepteth nothing pertaining to him , but his knowledge and faith in Christ. Here therefore we must first of all vnderstand the priuiledge of an Apostle : secondly all inward & Christian vertues , as hope , feare , loue of God , good conscience , &c. for of al the inward gifts none is excepted but faith ( as I haue said . ) Thirdly here we must vnderstand works not of nature but of grace , done and effected by the spirit of God in vs. For in the verse following he doth reiect his owne righteousnes which is of the law . Now he saith of all these , that they are his losses for Christ. But how are they losses ? The speach must warily be vnderstood , least it be offensiue . They are losses not in respect of godly conuersation : for they are the causes thereof , and they are meanes of shewing our thankfulnes to God and loue to man. Now then they are losses onely in respect of iustification and saluation : when they are reputed and maintained as meritorious causes thereof either in whole or in part . Though , when they are rightly vsed & applied , they are the excellent gifts of God : yet when they are brought into the Acte of iustification and saluation , they become as losses and dung . And this I take to be the meaning of these words . To the like purpose the prophet Isai saith in the name of the whole church confessing hir sinnes , All our righteousnes is as a cloath vtterly to be cast away . And Paul to the Galatians : If righteousnes be by the law , Christ died without cause , or , in vaine : that is , if the righteousnes of the law be our aduantage , Christ must be our losse : and on the contrarie , if he be our aduantage , the righteousnesse of the law must be our losse . This doctrine of Paul , that all vertues and workes both of nature and grace are losses in the case of our saluation , soundes not in mans reason , and there be many things brought to the contrary . First , it is alleadged , that God doeth accept and crowne our works : and therfore that they are not losses . I answer : God doeth as it were keepe a double court . One of iustice , the other of mercie . In the court of iustice he giues iudgement by the lawe , and accurseth euery man that doth not continue in all things written in the lawe to doe them . In this court nothing can stand but the passion and righteousnesse of Christ , & for the best workes that we can doe , we may not looke for any acceptation or reward : but vse the plea of Dauid , Enter not , O Lord , into iudgement with thy seruant , for no flesh shall be iustified in thy sight . Nowe in the court of grace and mercie , God hath to deale with his owne children that stand before him iustified and reconciled by Christ. And the obedience of such he accepteth in this court , and mercifully rewardeth , though otherwise it be imperfect ; yet not for the merit thereof , but for the merit and worthinesse of Christ. Thus then good works in rigour of iustice are worthy condemnation , & are accepted of mercie procured by the merit of Christ. Secondly it is alleadged that workes are necessarie to saluation , and therefore not to be reputed losses . I answer : workes may be considered either as causes of saluation , or onely as a waie directing thereto . If they be considered as causes , they are not necessary , but in this respect they are dung . If they be respected as a way leading and directing to eternall life , they are indeede necessarie thus , & no otherwise . Thirdly , it is obiected that the law requires workes , and the law must be satisfied , & therfore that he which is iustified , must be iustified by workes . The answere is , that whosoeuer is iustified and saued , is iustified and saued by works . But works must be distinguished . Some are personall workes done in and by our selues . These neither iustifie nor saue any man , but in the case of saluation are losse and doung . Besides these , there be workes , that are out of vs , wrought in and by the person of our Sauiour Christ , namely the workes of obedience in satisfying and fulfilling the lawe . These indeede are the workes , which iustifie and saue vs , & none that proceede frō vs. To this effect Paul saith , that we are iustified freely by the redemption that is in Christ. Lastly it is alleadged , that if all vertues be losse for Christ , then faith it selfe . I answer : Faith must diuersly be considered , first of all , as a vertue working & bringing forth many good fruites in vs. And thus it is to be reputed losse , as all other vertues are . Secondly it must be considered not as a vertue , but as an instrument or hand not to giue or worke any thing , but to apprehend and receiue Christ and his benefits . And thus it is no losse , but is a thing excepted in this text . Nowe then we see that the doctrine of Paul is manifest , that all vertues and workes both of nature and grace , are meere losses in the cause of our iustification and saluation . Hence sundrie things may be learned . The first , that the most holy works of holy men cannot iustifie or merit eternall life . When they are brought within the Act of iustification as causes , Paul saith they are but losse , and as offles to be cast to dogges . Let this be noted and remembred for euer against all iustitiarie papists . Who , if they would but seriously consider this one text , they might be farre better resolued then they are . Secondly , hence the doctrine of our our church is plainely gathered , namely , that we are saued and iustified by faith alone . For all things except our knowledge and faith in Christ are made as doung . And that this our doctrine may not be scandalous , sundry things must be remembred . The first is the right meaning of the doctrine , which is , that there is nothing within vs , that is any cause either efficient , materiall , formall , or finall of iustification but faith . The second , that faith is no principall cause , but onely an instrument . The third , that faith is no instrument to procure or worke our iustification and saluation , but an instrument to receiue or to apprehend our iustification giuen by the father , procured by the sonne , applied by the holy Ghost . The last , that faith must be considered as a cause , or else , as a waie of saluation . If , as an internall cause in vs , it onely iustifieth and consequently saueth vs. If as a waie , it doth not saue alone . For other vertues and workes though they be no causes , yet are they waies to eternall life as well as faith . Here then when papists make outcries against vs , saying that we looke to be saued by faith alone : the true and plaine answere to them is this . We consider faith two waies : first as a cause within vs , not meriting any way , but instrumentally apprehending pardon in Christ and applying it to vs for our eternall happinesse . Secondly , faith may be considered as a way in which we are to walke for the attainement of euerlasting life . In the first sense faith alone iustifieth and saueth , and nothing els within vs. To this doe the learned fathers agree ▪ Basil saith , This is perfect reioycing in God , when a man is not puffed vp for his owne iustice , but acknowledgeth that he wants iustice , a and that he is iustified by faith alone in Christ. Hilarie : That is remitted of Christ by faith , which the lawe could not loosen : for faith alone iustifies . Ambrose : They are iustified freely which b doe nothing , nor repaie like for like , are iustified by faith alone , through the gift of God. Againe , in his commentarie vpon the epist. to the Corinth . This is appointed of God , that he which beleeues in Christ should be saued without worke , by faith alone receiuing remission of sinnes . Hierom : God iustifieth by faith alone . Neuertheles , if we speake of the way to life , then we are not saued onely by faith . For though faith be the onely instrument to apprehend Christ , yet is it not the onely way to life : repentance also is the way , yea all vertues & all works are the waie . In this sense , affliction is said to worke vnto vs a more excellent weight of glorie : not as a cause ; but as a way giuing direction . And mothers are said to be saued by bearing of children , not as by a cause , but as by a straight and narrow way . Againe Abrahams faith went not alone , but had a kind of co-operation with his works : faith & works both beeing considered as a way to happinesse or as markes in a way . In this sense the fathers haue ascribed saluation to many things , not as to causes , but as to waies . Bernard said well , that workes are the way to the kingdome of heauen and not the causes of raigning . Lactātius saith , Great is the helpe of Repentance : which , whosoeuer taketh away , cuts off to himselfe the way of life . Chrysostome : Some by watching , by sleeping on the bare ground , by tewing their bodies with daily labour doe blot out their sinnes : but thou maiest obtaine the same by a more easie way , that is , by forgiuing . Thus many hundred places of the fathers are to be vnderstood , when they ascribe remission of sins to martyrdome to fasting , praier , workes of mercie , and such like . Thirdly here is laid downe the foundation of true humilitie . For if all our vertues and workes be losses in the case of our saluation , then all boasting is excluded , and we are to take nothing to our selues but shame and confusion and giue al glorie to God. Yea the more our vertues are and workes , if we place any confidence in them , the greater are our losses . Thus we see what things are losses to Paul : in the next place let vs consider howe they are losses . This Paul settes downe by a gradation thus , I count them losse , I make them my losses , I count them as doung . This gradation is nothing els but a repetition of one and the same thing inlarged and amplified in speech . Nowe repetitions in scripture are not idle and vaine , as they are oftentimes in the writings of men , but they commonly signifie two things , namely the certainty and the necessitie of the thing repeated : and therefore in this place , they signifie the certaintie and the necessitie of Pauls losses . Certaine they are : because he that will be saued by Christ must certainely indure these losses without recouerie . The foundation of this certenty lies in an impossibilitie of merit by any works of man : which I will make manifest by fiue reasons . The first is this : It is a principall part of Christian inherent righteousnesse to haue and keepe a good conscience : now Paul expresly excludes it from iustification saying , I know nothing by my selfe , yet am I not thereby iustified . 1. Cor. 4. 4. The second is this , Paul saith , Eph. 2. 9. we are not saued by workes : nowe he meanes no other workes but such as followe faith , and are done by the spirit of God. And this appeares by the reasons which he vseth , that we are created to good works , and againe that they are ordained that we should walke in them . The third : before a worke can meritte , it must please God : before the worke please God , the worker must please him : before the worker please him he must be reconciled to God and perfectly iustified . Iustification therefore goes in order before good workes , and for this cause workes cannot be brought within the acte of iustification as causes . Good workes make not good men in whole or in part ; but men first of all made good by the goodnesse of Christ imputed , make good workes by their goodnesse . The fourth is this : The humanitie of Christ is the most excellent of all creatures in heauen and earth : yet beeing considered by it selfe , it cannot possibly merit at Gods hand . In a work properly meritorious there be three cōditions . First , the doer thereof must do it by himselfe , and not by another , for then the praise is his by whome he doth it , and not his owne . Secondly the worke to be done , must not be a debt or dutie , for then the doer deserues nothing . Thirdly there must be a proportion betweene the worke and the reward of life eternall . Now the manhood of Christ considered apart by it selfe , cannot performe these three conditions . For it doth what it doth by the spirit of God , whereby it was conceiued and is filled without measure . Againe it is a creature , and therefore whatsoeuer it is , hath , or can doe , it oweth all to God. Lastly it cannot doe a worke proportionall to eternall glorie : because it takes all of God and can giue nothing to him . If then it be demanded , howe this manhood of Christ merits in our behalfe : I answere , not by it selfe , but by meanes of the personall vnion , whereby it is exalted and preferred into the vnitie of the second person the eternall Word of the father . Hence it is that Christ meriteth : none can merit of God but God. Now then if Christ merit onely in this regard , no meere creature , man , or angell can possibly merit by any worke . The fifth reasō is this : There be two kinds of trāsgression of the lawe , one when a worke is directly against the law : the other is , whē that is don which the law requires , but not in that manner and perfection the lawe requires . The second kind of transgression is in euery good worke which is done by men vpon earth : now where any transgression is , there must be pardon : where pardon is , there is no merit . That this doctrine of the certentie of our losses may yet the better be cleared , I will set downe the supposed grounds of merit , and discouer their weaknesse . They are two : the first is the Promise that God hath made to workes , whereby he hath bound himselfe to reward them with eternall glorie . I answer , that this very promise is made of the good pleasure , and meere good will of God : and of the same goodnes it is , that any man is a doer of any good worke , either by nature or grace . Therefore , if a man could fulfill the whole law , he should not merit at Gods hand . Thus saith the Lord , Exod. 20. 6. That he will shew mercie vpon thousands of them that loue him and keepe his commaundements . The second ground is , That vertue of meriting is deriued frō Christ the head to his members by diuine influence . I answer , it is a thing vnpossible . For the vertue of meriting is in Christ not simply as he is Man , but as he is in one person God and Man. The worke which meriteth is done or acted euen by the manhood ; but the merit of the worke is from the Godhead , or from the excellencie of the person . Now then if this vertue be in Christ , not as he is man , but in respect he is Man-god , or God-man ; it can not be deriued to vs that are but men , vnlesse euery beleeuer should be Deified , & made of a meere man God-man , which is impossible . Therefore there is no capablenes or possibilitie of merit in the worke of any meere man , or creature whatsoeuer . For this cause the true church of God euer detested humane merit . The merit of congruitie before iustification is a Pelagian conceit , and was neuer maintained of the orthodoxe Fathers . Stapleton confesseth thus much : The merit of congruitie ( saith he ) in respect of the first grace was of old hissed out : neither was it euer admitted of the better sort of schoolemen , as of Thomas in his Summe , and his latter writings , nor of his followers . And the a merit of condignitie , whereby workes are said of their owne dignitie and that properly , to deserue the increase of the first iustification , and eternall life , was not receiued of the learned in the church for more then a 1000. yeares after Christ. Radulphus Ardens a very learned man in his time saith thus : Seeing by one grace we come to an other , b they are called merits and that improperly , For as Augustin witnesseth , God crownes onely his owne grace in vs. Againe , No man may thinke that God is bound as it were by a bargaine , to repay that which he hath promised . For as God is free to promise , so is he free in respect of repaying , especially considering that as well merits as rewardes are his grace . For God crownes nothing els in vs but his grace : because b if he would deale with vs in extremitie , none liuing should be iustified in his sight . And hereupon the Apostle , who laboured more then all , saith : I thinke that the affictions of this time are not worthie the glorie that shall be reuealed . Therfore this couenant or bargaine is nothing els but a voluntarie promise . Anselme after him saith : If a man should serue God a thousand yeares , and that most zealously , c he should not vvorthely deserue to be in the kingdome of heauen so much as halfe a day . S. Bernard saith , Touching eternall life , we know that the sufflerings of this time are not worthie of the glorie to come ; no not if one man should suffer all . For the merits of men are not such , that eternall life may be due for them , or that God should doe some iniurie if he gaue it not . For to let passe , that all merits are the gifts of God , and so man is rather debter to God for them , then God to man , what are all merits to so great a glorie ? Lastly , who is better then the Prophet , to whome the Lord giueth so worthie a testimonie , saying : I haue found a man according to mine owne heart : for all that he had need to say to God , Enter not into iudgement with thy seruant . Againe in the processe of time , when the merit of condignitie had takē place , it was not generally receiued : for it was reiected of sundrie schoolemen and others , as of Gregorie of Arimine , of Durand , of Waldensis , of Burgensis and Scotus . Wherefore to conclude , it now appeares to be an infallible certentie , that he which desires to be saued by Christ , must indure the losse of all his workes and vertues whatsoeuer , in the cause of his owne iustification . Nowe then if this doctrine be so certaine and infallible , as it is : thē also must we be setled in this point without doubting , that the present church of Rome erreth grieuously , in that it magnifieth the merit of workes . Yea in this regard it reuerseth the very foundation of true religion . For if they make aduantage in the matter of saluation by their workes , Christ must needes vpon infallible certentie be their losse : because Paul makes all workes losse , that Christ may be aduantage . Therefore farre be it from vs all , to haue any dealing or contract of societie with that church , least we be partakers of her dangerous and fearefull losses . Againe in that all vertues & workes of grace , are but losses for Christ. We must not onely in our first conuersion , but euer afterward though we be iustified and sanctified euen in the pang of death by meere faith rest on the meere mercie of God , and apprehend naked Christ , that is , Christ seuered in the case of saluation , from all respect of all vertues and workes whatsoeuer . For there is nothing that may be opposed to the seuere iudgement of God , but meere Christ. If we doe presume to oppose any of our doings to the sentence of the law , hell , death , condemnation , we are sure to goe by the losses . Thus much of the certentie of Pauls losses : now follows the necessitie of thē . They are necessarie in as much as without thē , no man can haue part in Christ. For the merit of our vertues and good workes , and the grace of God in Christ can not stand together : yea they are cōtrarie as fire and water , and one ouerthroweth the other in the cause of iustification and saluation . Paul to signifie this contrarietie saith , If Election be of grace , it is not of workes : and if it be of workes , it is not of grace . And againe , If ye be iustified by the law , ye are abolished from Christ. And to the same purpose Ambrose saith , Grace is wholly receiued , or wholly lost : and Augustine , It is no way grace , that is not freely giuen euery way . Hence it followes , that the present religion of the church of Rome abolisheth Christ , in as much as it maintaines and magnifies the merit of good workes . And this may be gathered by the very doctrine of that church . For it teacheth that men must be saued by their praiers , fastings , almes , pilgrimages , buildings of churches , chappels , bridges , &c. What then shall the passion of Christ doe ? whereto serues it ? They answer , that it frees vs from death , and giues to our works the merit of eternall life , and makes them meritoriously to increase our iustification . Hence it followes , that Christ is no more but the first cause of our saluation , and that we our selues are secondarie causes vnder him and with him . And thus he is made of a Sauiour no Sauiour . For either he must be a full and perfect Sauiour in himselfe , or no Sauiour . Secondly by the former necessitie we learne , that whosoeuer will be saued by the merit of Christ , must come vnto him without vertues or workes of his owne , not carrying in heart so much as the least confidence in them , esteeming himselfe to be a most vile , wretched , and miserable sinner , as the Publican did , who praied , Lord , be mercifull to me a sinner . Hitherto of Pauls losses : now follows the second part of the comparison , touching Pauls gaine , But Christ is my gaine . A sentence to be remembred , and to be written in the tables of our heart for euer . And the reason thereof is manifest . Christ our Mediatour God and man , is the onely Fountaine of all good things that are or can be thought on , whether spirituall or temporall . Saint Iohn saith , Of his fulnes , we receiue grace for grace . Againe Paul saith , In him al the treasures of knowledge and wisdome are hidde : and , Ye are complete in him . And he calls Christ our Ransome , or counterprice . And as he makes Adam the roote of all euill in mankinde , so makes he Christ the roote of all grace and goodnes . For the better clearing of this doctrine , two points are to be handled : When Christ is our gaine ? and how ? Touching the time when , I set downe three things . He is our gaine in this life : he is our gaine in death : and he is our gaine after death . To returne to the first : He is our gaine in life , if we turne from our euill waies , and beleeue in him ; in as much as he hath gained for vs many benefits , which I will reduce to tenne heads . The first is , pardon of sinne , without tearme of time , whether past , present , or to come . Yet must we here remēber that pardon of sinne is not giuen absolutely whether men repent or no , but vpon condition of repentance . The second , is the imputation of Christs obedience in fulfilling the law , for our iustification before God. From the former benefit ariseth our freedome from hell and from the law , in respect of the curse thereof : and from the second ariseth a Right to eternall life ; whereof the possession is reserued to the life to come . The third is our Adoption , whereby we are the children of God , and brethren of Christ. And hence haue we a Right of lordship or dominion ouer the whole world , and all things contained therein , whether in heauen or in earth : which right was lost by Adam , and is now restored by Christ. Indeede wicked men and infidels haue and vse the things of this life at their wills , and that by Gods permission : but yet they receiue and inioy them no otherwise , then children of traytours doe the goods of their parents , who peraduenture are suffered to take benefite of some part of them for the preseruing of their liues , though title and interest to them be not restored . The fourth is the ministerie , that is , the presence , aide , and protection of the good angels . The fifth gaine or benefit is , that all the miseries and calamities of this life , cease to be curses , and are made blessings , beeing turned to the good of them that are to be saued by Christ. The sixth is the mortification of originall sinne , with all the parts thereof , by the vertue of the death of Christ. The 7. is a spirituall life , whereby we liue not , but Christ liues in vs , making vs partakers of his Annointing , and thereby inabling vs to liue as Prophets , Priests , kings . Prophets , to teach and make confession of our faith in Christ : Priests , to dedicate and present our bodies and soules to God for the seruice of his maiestie . Kings , to beare rule and dominion ouer the corruptions , and lusts of our hearts . The eight gaine is , that Christ presents all our praiers and good workes to his Father in his owne name : and thus by his own Intercession makes them acceptable vnto him . The ninth gaine is , the presence of his spirit . For when Christ ascended , he tooke with him our pawne , namely our flesh , and left with vs his owne Pawne , the presence of the Comforter , to supplie his owne presence , to guide , comfort , and to assure vs of our adoption and saluation . The tenth and last is Perseuerance in hauing & holding the former gaines . For thus faith the Lord , I will put my feare into their hearts , that they shall not depart from me . And it must be remembred , that these wordes are not spoken onely in generall to the church , but also in singular to euery true member thereof : because they are the words of the couenant . Againe Dauid saith , that the righteous man is like a tree planted by the waters side , whose leafe neuer withereth : who therefore hath alwaies sappe of grace in the heart to the ende . Againe , as Christ is our gaine in life , so is he also our gaine in death , in as much as he hath taken away the sting of death , and hath changed the condition of it , by making it of the gate of hel , to be the way to eternall life . Thirdly he is our gaine after death three waies . Our first gaine is the resurrection of our bodies to eternall life in the day of iudgement . The second , is a priuiledge to iudge the world . For first of all iudgement shall passe vpon the godly : which done , they shall be taken vp to Christ , and there as witnesses and approouers of his sentence of condemnatiō , iudge togither with him , the wicked world . The third is the eternall retribution , in which God shall be all in all , first in Christ , and then in all the members of Christ , and that for euer and euer . The next point to be handled is , How Christ is our gaine ? For the answering of this , two questions are to be opened . The first is , According to what nature is Christ our gaine ? I answer , following the ancient & catholik doctrine ▪ That a whol Christ is our gain according to both natures . The godhead of Christ profits no sinner without the manhood , nor the manhood without the godhead , And as Leo saith , each nature worketh that which is proper vnto it , hauing cōmunication with the other . Againe , God may be considered two waies ; God absolute , or God made man. God absolute , that is , God absolutely considered without respect to Christ , is indeede a fountaine of righteousnes and life , but this fountain ●s closed , sealed vp , and not to be attained vnto : because our sinnes make a separation betweene God and vs , and God thus considered is a Maiestie full of terrour to all sinnefull men . But God considered as he was made man and manifested in our flesh , is also a fountaine of goodnes , yea the same fountaine opened , vnsealed , and flowing forth to all mankind . Hence it is , that Christ is called the light of the world ; the bread and water of life ; the way , the truth , the life . Here againe we must remember to make a difference or distinction of the natures of Christ. For the Godhead of Christ is our gaine not in respect of essence , but in respect of vertue and operation shewed in , or vpon the manhood of Christ , whereby it makes things which were done and suffered in the said manhood apt and sufficient to appease Gods anger , & to merit eternall life for vs. As for the manhood , it is not onely in effect and operation , but also really communicated to the faith of the beleeuing heart : and herupon it is as it were a Treasurie and storehouse of all the rich graces of God that serue to iustifie , saue , or any way to inrich the Elect of all ages and times through the whole world . If any doubt of this , let them consider three things of this most glorious manhood . The first is the grace of personall vnion , whereby it is receiued into the Vnitie of the second person , & hath no beeing or subsisting , but onely in the subsistance thereof . And hence it is truly tearmed the humanitie of the Sonne of God , or of the Word . The second is , that this manhood hath in it all fulnes of grace , commonly called in schooles , habitual grace . Now this fulnes of grace containes in it all the gifts of the holy Ghost , and that , in the highest degree of perfection . It hath therefore in it gifts more for number , & greater for measure ; then all men and angels haue . The third is , that it receiueth this excellencie of gifts and graces ; not for it selfe , but that it may be as it were a pipe or conduit to conuaie the same graces to all the Elect. Our saluation and life depends on the fulnesse of the Godhead which is in Christi neuerthelesse it is not conuaied vnto vs but in the flesh & by the flesh of Christ. Thus much Christ signifieth , when he saith : My flesh is meate indeede . And , Except ye eate the flesh of the sonne of man and drinke his blood , ye haue no life in you . And , He which eateth my flesh abideth in me and I in him . And Iohn the Baptist saith , Of his fulnes we receiue grace for grace . The supper of the Lord is ordained for the increase and continuance of grace and life : and of it Paul saith , The bread which we breake , is a fellowship or cōmunion with the very bodie of Christ. On this manner Christ is said to be made vnto vs of God , wisdome , righteousnesse , sanctification , redemption . Wisdom , not because the essential wisdome of the godhead is giuen to vs : for that is infinit and incommunicable . Neither againe because he is the author of our wisdome , giuing vs knowledge of our saluation as the Father and holy Ghost doe . Nor because he is the matter of our wisdome , the knowledge of whome is eternall life : but for an higher cause then all these . Our mediatour the man Iesus Christ who is also God , is an head vnto vs and a Roote of our wisdome . For he was annointed with the spirit of wisdome in the assumed māhood not priuatly for himselfe , but that we also which beleeue might be partakers of the same annointing , & that wisdome from him by his flesh might be conueied vnto vs. Therefore from his wisdome there is wisdome deriued in some measure to all that are mystically vnited to him , as light in one candle is deriued to an hundred , or as heate is deriued from heate . Againe he is our iustice , not onely because he is the author and giuer of our iustice , with the father and the holy Ghost : neither because the essentiall iustice of Christ is giuen to vs : for then we should be all deified : but because that iustice which is in the māhood , cōsisting partly in the puritie of nature , & partly in the puritie of actiō , whereby he obeyed his fathers will and suffered all things to be suffered for vs ; this iustice I say , is imputed to vs and accounted ours , according to the tenour of the couenant , as if it were inherent in vs. He is our Sanctification , not onely because he is the author of it , neither because the sanctitie or holines of the godhead is communicated to vs : but because he was sanctified in his māhood about all men and angels . And from this holinesse of his , our holinesse is deriued and springs as a fruit ; as the corruption in Adams posteritie is deriued from the corruption of Adam . Christ saith , For their sakes sanctifie I my selfe , that they also may be sanctified through the truth . Cyril saith , As God , he giues himselfe the spirit , as man he receiues it : which he doth not for himselfe , but for vs , that the grace of sanctification out of him and in him first receiued might passe to all mankind . Againe he saith , that the bodie of our Lord being sanctified by the vertue of the Word ioyned to it , is made so effectuall for mystical benediction , that it can send forth his sanctification into vs. Lastly , Christ is our Redemption or life on this manner . In the person of the Mediatour beeing one and the same , there is a double life : one vncreated and essentiall , agreeing to Christ as he is God. And this life is not giuē to vs at all , saue in respect of the efficacie thereof . For in god we liue , mooue , and haue our beeing . The other is the created life of the manhood : and it is either naturall or spiritual . Naturall is that wherewith he liued in the estate of humiliation by ordinary means as all other men doe . Spirituall is that whereby he nowe especially liueth in the estate of exaltation and glorie . And this life he liueth not onely for himselfe , but also for vs , that we beeing partakers thereof , may liue togither with him . Thus the ancient church hath taught , the flesh of Christ vnited to the Word is made quickening flesh ; that it might further quicken them with spirituall life , that are vnited to it . The next question is , in what estate Christ is our Gaine ? The estate of Christ is twofolde , the estate of humiliation from his birth to his death : and the estate of exaltation in his resurrection , ascension , and his sitting at the right hand of god . In the first estate he works and procures our gaine . Christ lying basely in the manger , and crucified ignominiously on the crosse gained our deliuerance from hell , and a right to life euerlasting . In the second estate he communicats to vs the gaine before named , and by degrees puts vs in prossession of it . And for this ende , he nowe sits at the right hand of God and makes request for vs. The vse of this doctrine , that Christ is our gaine , is manifold . First it sheweth that we in our selues are poore and altogither destitute of all spirituall good things . For to this ende is Christ our gaine , that he may supplie our want , & fill them with graces that are otherwise emptie and euen hunger starued . Secondly it teacheth that men doe in vaine seeke for so much as the least droppe of goodnes out of Christ , who alone is the storehouse of all good things . Heauen and earth , men and angels , and all things are but as nothing to vs , if by them we seeke to inioy any thing out to Christ : yea God is no god to vs without Christ. Thirdly , we learne to detest the Treasurie , which the Church of Rome maintaines and magnifies . It is as it were a chest in which is contained not onely the ouerplus of the merits of Christ , but also of martyrs and Saints to be dispensed in pardons at the Popes pleasure . But Christ is alone our full and perfect gaine , and therefore in himselfe there is an al-sufficient Treasurie of the church ; and as Paul saith , in him we are complete . As for the merits of martyrs and Saints , they bring no aduantage to the people of God , but are indeed matter for the dounghill . Fourthly , if Christ be our treasure and gain , our hearts must be set on him . Our mindes vse to be vpon our pennie , and we hunger after gaine : let vs therefore hunger after Christ : he is out pennie and he is our gaine . Nay we must aboue all pleasures , honours , profits , loue him , and reioice in him : yea we should be swallowed vp with loue of him . Lastly , here is matter of cōfort . In the losse of goods and friendes , and all calamities of this life , we may not be dismayed : all the losses of this life are but pettie losses , so long as we haue Christ for our gaine . Nothing can be wanting vnto vs in the middest of all our losses and miseries , so long as we receiue of his fulnesse , who is the fountaine of goodnes neuer dried vp . To proceed further , the second part of the comparison [ Christ is my gaine ] is amplified by a gradatiō on this manner : I esteeme the knowledge of Christ Iesus my Lord an excellent thing : I desire to gaine Christ : I desire to be foūd in Christ. Of these in order . By the knowledge of Christ , we are to vnderstand , the doctrine of the gospell , or the doctrine of the person & offices of Christ cōceiued & known of vs. To this knowledge an excellency is ascribed , of which I will speake a little . This excellencie appeares partly in the matter and contents , & partly in the effects thereof . Touching the matter , it is ful of excellent mysteries , which Paul reduceth to fixe heads in his epistle to Timothie . The first is the Incarnation of the sonne of God in these wordes , God made manifest in the flesh . And here two wōders offer themselues to be considered : the first , whereas Adams flesh and Adams sinne are inseparably ioyned togither in respect of all that nature can doe , yet did the sonne of God take vnto him mans nature and flesh without mans sinne : because he was conceiued of a virgin by the operation of the holy ghost : whereas if he had beene cōceiued by naturall generation , he had with Adams flesh taken Adams corruption . The other wonder in the Incarnation of Christ is , that the flesh of man is vnited to the person of the sonne of God , & thence hath his subsistance , otherwise hauing no subsistance of his owne . The like example is not to be found in the world againe : sauing that we haue some resemblance thereof in the plant called Miscelto , which hath no roote of his own , but grows as a branch of the oake , or some other tree , and hath his life and sappe from the roote thereof . The second mysterie in the knowledge of Christ , is the Iustification of Christ in these wordes , iustified in the spirit : and it was on this manner . Christ made man became our Suretie and was subiect to the law for vs. Hereupon our sinnes were imputed to him , and the punishment due thereto laid vpon him , that is , the first death with the paines of the secōd : yea further death in the graue had dominion ouer him . After all this , by his spirit or power of the godhead he raised himselfe from death , and therby acquit himselfe of our sinnes ; and this acquitall or absolution is his iustification , whereby he declareth himselfe to be a Sauiour perfectly righteous . For if he had not satisfied the wrath of God to the full , and brought perfect righteousnes , he had neuer risen againe , considering he was iudged and condemned for our sinnes . The third mysterie is the sight of Angels , who desired to looke into the Incarnation of Christ : in which they sawe three things , as Luke testifieth . The first , that it was a means to manifest the glorie of God : the second , that it brought peace and good successe to men vpon earth : the third , that it was a meanes to reueale the good will of God to the world . The fourth , is the preaching of Christ to the Gentiles . This appeares to be a great mysterie ; because the knowledge of Christ was kept secret from the nations , for the space of more thē 4000. yeares . For from the creation to Moses the church of God was shut vp in a litle familie : from Moses to Christ , it was included within the precincts of Iewrie : which was not so much as the fourth part of England . The fift mysterie was the Conuersion of the world to the faith of Christ. And this is so much the greater wonder ; because this conuersion was wrought by the preaching of the gospel , which is flatte against the naturall reason and will of man , and therefore vnfit to perswade : and the preachers hereof were simple and silly men to see to : and some of them which were converted , were the very Iewes that crucified Christ. The last mysterie was the ascension of Christ into glorie . The greatnes of this mysterie appeares in two things . The first , that Christs ascension was a reall and full opening of the kingdome of heauen ; which had formerly bin shut by our sinnes . The second , that the ascension of Christ , was no personall or priuate ascension : for he ascended in the roome and stead of all the Elect : and they ascended together in and with him , and now after a sort are together in and with him in glorie . Thus we see the excellencie of the knowledge of Christ in respect of the Mysteries contained therein : the like excellencie appeares in the effects thereof ; which are two , the knowledge of God , and of our selues . For the first , by the knowledge of Christ , we know God aright . Hence Christ is called the brightnes of the glorie of the Father , and the ingrauen image of his person : and the image of the inuisible God. And Paul saith notably , that when God shineth in our hearts by the light of the Gospel , his glorie is to be seene in the face of Christ. The wisdōe , power , & goodnesse of God is made manifest in Christ : and that more fully then euer it was in the creation . In the creation Adam beeing but a meere man was our head ; but in the estate of grace , Christ is our head , God and man. By creation we receiue but a naturall life to be continued by foode : by Christ we receiue a spirituall , to be preserued eternally without foode ; by the operation of the spirit . As the spouse of Adam was bone of his bone , and flesh of his flesh : so is the spouse of Christ bone of his bone , and flesh of his flesh ; and that in more excellent manner : because euery particular man as he is borne anew , and the whole catholike church the true spouse of Christ , springeth & ariseth out of the merit and efficacie of the blood that distilled out of the heart & side of Christ. In the creation God makes life of nothing : but by Christ he drawes our life forth of death , and changeth death it selfe into life . Againe in the law the iustice of God is set downe and reuealed : in Christ we see more , namely perfect iustice and perfect mercie , reuealed to the full ; yea ( which is a wonder ) iustice and mercie reconciled . Lastly in Christ we see the lēgth , the breadth , the height , the depth of the loue of God , in that God vouchsafeth to loue the Elect with the very same loue wherewith he loueth Christ. As by Christ we know God : so also by Christ we know our selues : and that on this manner . First we must consider , that in the Passion he tooke our person vpon him , and that vpon the crosse , he stoode in our place , roome , and stead . Secondly we are to consider the greatnes of his agonie and passion set forth vnto vs , especially by fiue things . The first is the testimonie of the Euangelists , who say in emphaticall wordes , that he was full of sorrow , and grieuously troubled . The second , his complaint , that his soule 〈◊〉 〈◊〉 vnto the death : and that he was forsaken of the father . The third his praier with strong cries : saue me frō this houre ▪ let this 〈◊〉 passe . The fourth the comming of an Angel to comfort him . The last his sweate of water and thicke or clotted blood . Now in Christ thus considered , we see the greatnes of Gods anger against vs for our sinnes : we see the greatnes of our sinnes : we see the vilenes of our persons : we see the hardnes of our hearts , that neuer so much as sigh for our offences , for which the sonne of God swette water and blood : we see our vnthankfulnes that little respect or regerd this worke of Christ. Lastly we see our dutie : that we are to be throughly touched with true repentance , and to humble our selues as it were to the very pit of hell : for if the son of God mourne and crie for our sinnes imputed , we are much more to crie and to bleed in our hearts for them , seeing they are ours properly , and by them we haue pierced Christ. And thus the excellencie of the knowledge of Christ is manifest . Hence we learne sundry things : first , if the knowledge of Christ be so excellent , we may not maruell , that by the mallice of the deuill it hath bin corrupted many hundred yeares in the Romish church : which teacheth , that the Gospel is nothing else in effect but the law of Moses perfected . Now if this were so , Christ doubtlesse died in vaine , and we might place our hope in our owne righteousnes ; and the promise of life eternall by Christ , should be of none effect . For the law neuer iustifies before God , till it be perfectly kept : which condition of perfection if men could performe , there should be little neede of Christ or of the Gospel . Secondly , if this knowledge be of such excellencie , it must be learned of vs , and that in speciall manner . If to other inferiour learning we lend the vnderstanding and memorie , to this we are to applie the whole man. The minde must learne it by opening it selfe to conceiue it : the memorie must learne it , by storing it vp : the will and affections must learne it , by resigning and conforming thēselues in their kinde vnto it . Thus Paul teacheth , that to learne Christ , as the truth is in Christ , is to put off the old man and to put on the new man , which after God is created in righteousnesse and holinesse . Thirdly by this we learne to value & prize the knowledge of Christ , aboue all things in the world . The Angels of God themselues desire to profit in this knowledge : Dauid , who in the darknes of the old Testament desired to be a dorekeeper in the house of God ; if he were now liuing on earth , would be content with an office a thousand fold more base , that he might inioy this cleere light of the knowledge of Christ. But alas ; there is no such Dauids now a daies . It is our fault , and the fault of our times , that this knowledge is of little or no value and account among men ; and little fruit thereof to be seene . And therfore it is to be feared , that God will take this Treasure of knowledge from vs , and send strong illusions to beleeue lies ; because it is little or nothing loued . Paul yet further cōmends this knowledge in that he calls it , The knowledge of Christ , HIS LORD . Now he is our Lord foure waies . First , by the right of donation ( because all the Elect are giuen to him of the Father in the eternal counsell of Election : ) secondly by creation : thirdly by the right of Redemption : fourthly by right of headship ; in that as a liuing head he giues sense and spirituall life to all that beleeue in him . And Paul calls Christ his Lord , because he beleeued his owne election , in which he was giuen to Christ , his creation and redemption by him , and his mysticall coniunction with him , as with his head . And here Paul in his example teacheth vs two things . The first , how we should know Christ , and the doctrine of the Gospell : For the right knowledge whereof , there is required , beside generall vnderstand of Christ & his benefits , with generall assent , a speciall Application thereof . It is not sufficient to beleeue the election , redemption , iustification , glorification of Gods people : but we must goe further , and beleeue the very same things in our selues . The reason may be taken from the contents of the Gospel . For it containes two parts , the first is a promise in which Christ with all his benefits is offered and propounded vnto vs. The second is a commandement to applie the said promise , and the substance thereof to our selues , and that by our faith . And he that takes away this second part , ouerthrowes halfe the Gospel of Christ. Here is the foundation of sauing knowledge , which iustifieth and bringeth life eternall ; and the foundation of speciall faith . The second thing to be learned in Pauls example is , that we are to resigne our selues , our bodies & soules , and to render all subiection to Christ. For in that he calleth him Lord , he professeth himselfe to be the seruant of Christ. The ende of all preaching is to bring not onely our words and deedes ; but also our secret thoughts in subiection vnto him . And the ende why Christ sits in glorie at the right hand of the Father is , that euery knee may bowe vnto him of things in heauen and earth . It behooues vs therefore to liue and carrie our selues in our places as true and vnfained seruants of Christ. The second degree in Pauls gradation is , That he desires to Gaine Christ. Now to gaine Christ is nothing els , but to make Christ his gaine , as appeares by the opposition of the wordes . For he saith , he had deprined himselfe of all things , that is , made all things his losse , that he might gaine Christ. And he is made our gaine if two things be done . First , he must be made ours , that is , thy Christ or my Christ in particular : secondly we must put our confidēce in him . For the first , that Christ may be ours , a double consent is required : Gods consent to giue Christ , and our consent to receiue him . Gods consent , that Christ shall be ours , is giuen in the reuelation of the promise touching the womans seed , made to our first parents , in the continuall renewing of the said promise to our forefathers , in the incarnation and birth of Christ , in his passion , in the preaching of the Gospell , in the administration of both the sacraments , baptisme and the Lords supper . Our consent to receiue Christ , is giuen when we beginne to beleeue in him ; yea when we beginne to be touched in our hearts for our sinnes , and to hunger & thirst after Christ. And thus by the concurrence of these two consents is Christ really made ours . And further yet , that he may be not onely ours , but also our gaine , we must set and fixe the whole confidence of our hearts vpon him alone , for the forgiuenesse of our sins , and the saluation of our soules . For where the gaine is , there must the heart be . When riches increase we may not set our heartes on them ; because though they be good things , yet are they not our gaine or treasure : nowe Christ is not onely a good thing vnto vs , but our gaine , and the very fountaine of all good things : & therefore we must bestowe our hearts on him . Hence we learne that the Popish religion teacheth wickednesse . For it maintaineth , that we are not onely to beleeue in God , but also a in the church : it maintaineth an hope b and confidence in Saints , specially in the virgin Marie : it maintaineth lastly a c confidence in our owne workes : so it be as they say in sobrietie . This is to make the creature our gaine , and to put downe Christ our Redeemer . Againe , Paul had said in the d former chapter , that Christ was his gaine both in life and death : and yet nowe he saith , that he still desires to gaine Christ. And by his example we learne , that in this life our affectious must neuer be satisfied & filled with the desire of Christ , till we haue the full fruition of him . Naturally our desires be insatiable in respect of riches , honours , pleasures : but we must learne to moderate and stinte our selues in seeking earthly things ; beeing content with the portion that God doth alot vs : and the insatiablenesse of our affections must be directed and turned vpon Christ. The woman in the Gospel that had the bloodie ishew , desired but to touch the hemme of his garment ; we must goe further , not onely to touch him , but also by our faith to lay hold on him , as it were with both the hands , and to hang vpon him . Thomas desired for his contentation , but to put his finger into his side : we must sette before our eies Christ crucified : and his pretious blood as it were a fresh distilling from his handes , feete , and side : and we must not onely touch this blood , but sprinkle our selues with it , yea dip and as it were diue out selues into it , bodie , soule , and all . The third and last degree in Pauls gradation is , that he desires to be founde in Christ. And here his desire is twofold , the first , to be in Christ , the second , to be found so of God in the daie of iudgement . The first , To be in Christ , is to be taken out of the first Adam , and to be vnited vnto Christ as his very flesh , or as a true mēber of his mysticall bodie . Now this Incorporation and vnion into Christ is a mysterie ; and for the better vnderstanding of it foure rules must be obserued . The first , that not onely our soules are vnited to the soule or godhead of Christ : but also that the whole person of him that beleeueth is vnited to the whole person of Christ. For the Redeemer and they which are redeemed are vnited togither : and Christ God and mā redeemed vs , not onely in soule but also in bodie . We therefore beleeuers , haue 〈◊〉 our whole persons vnited to the whole person of Christ. And S. Paul saith , that our verie bodies are the members of Christ. And Christ himselfe saith , that we must eate his flesh and drinke his blood , that we may be in him and he in vs. The second rule , is touching the order of this vnion : That we are first ioyned to the flesh of Christ , and by his flesh to his godhead . For that which brings vs to haue fellowship with God , ioynes vs to God. Now by the flesh of Christ we haue our fellowship with God. It is as the vaile of the temple , whereby the high priest entred into the Holie of holies , and into the presence of God. Againe it serues as a pipe or conduit to deriue the efficacie and operation of the godhead vnto vs. The third rule is : that this vnion standes not in imagination , but is a true and reall coniunction . Neither doth the distance of place ( we beeing on earth and the flesh of Christ in heauen ) hinder this vnion . The minde is vnited after a sort to the thing it mindeth . After the contract of marriage , two distinct persons being a thousand miles asunder , remaine one flesh . If nature affoard thus much : why may not the like be found in the coniuction that is aboue nature ? The last rule is : That the bond of this coniunction is one and the same spirit , beeing both in Christ and vs : first in Christ and then in vs. This teacheth S. Iohn saying , that Christ dwels in vs by his spirit giuen vnto vs. Againe this spirit worketh in vs faith , which also knits vs to Christ : who as Paul saith , dwels in our hearts by faith . And by this we further see that distance of place hinders not this vnion . The spirit of God beeing infinit may dwell both in Christ and vs : & our faith though it be seated within our hearts , yet can it reach foorth it selfe and apprehend Christ in heauen . The second desire of Paul is , that he may be found of God to be in Christ , that is , that God would respect him as a member of Christ and accept him into his fauour eternally for Christ. For the better vnderstanding of this ; the order that God vseth in shewing his loue must be obserued . First of all , he begins his loue in Christ , whome he loues simply for himselfe : then from Christ he descends to them that are vnited to Christ , considering them euen as parts of Christ : whome also he loueth , yet not simply , but respectiuely , in and for Christ. He that lookes vpon things of diuers kinds through a greene glasse , beholdes them all to be greene : euen so , whome God respecteth in and for Christ , they are loued of God as he is loued , and righteous as he is righteous . And this is the thing which Paul desireth , that in the daie of iudgement he may be thus respected . Hence we learn , that God will make an examination of all our hearts , liues , and works , in the day of iudgement . For this Finding which Paul mentioneth , presupposeth , that God sees and obserues our waies , and will one daie certenly discouer them , knowing euē now certainly whether we be in Christ or no. For this cause we are to call our selues to an account , yea to a strait account : for God will find out whatsoeuer is amisse , though we haue skill to make faire shewes before men . And we are withall to amend our selues . Salomon vpon this ground disswades the young man from fornication ; why shouldest thou my sonne ( saith he ) take delite in a straunge woman , seeing the waies of men are before the cies of God , and he pondereth all their pathes . To this purpose the Iewes haue a saying worth our marking : write say they three things in thy heart , and thou shalt neuer sinne : There is an eie that seeth thee , an eare that heareth thee , and a hand that writeth all thy sayings & doings in a booke . And the cause of our manifold sinnes is , that men falsely thinke , that God neither sees nor heares them . Thus saith Dauid of his enemies ; They bragge in their talke , and swordes are in their lippes , for say they who heareth vs. Againe , here we see Pauls care , yea the pitch of all his desires and his principall forecast , that he might be found of God in the day of iudgement to be a member of Christ. The like must be our care and forecast nowe in the time of this life : yea this must be the care of all cares , that we may be knit to Christ , and so accepted of God , when we shall rise to iudgement . Christ bids vs , watch and praie that we may stand before the sonne of man : and this we cannot doe , vnlesse we be incorporate into Christ. We are bidden first to seeke the kingdome of heauen : and that is indeed to be in Christ. To be wise and circumspect in many matters , and yet to want forecast to compasse our maine and principall good , is the greatest follie of all . What is the fault of the foolish virgins ? virgins they were as the wise : they carried the burning lamps of Christian profession : likewise they had oyle , that is , the oyle of grace : but , alas , they had not oyle enough to furnish their lampes . Their fault was , that they wanted forecast to furnish themselues with oyle sufficient . And there is neuer sufficiencie of oyle , till we be true and liuely members of Christ. And this was their damnable follie , that they contented themselues with the name and profession of Christ , and had not a serious and speciall care indeed to be members of Christ. Therfore let vs now diligently indeauour to be that in this life , which we desire to be found of God in the day of iudgement . There be three iudgements which we are to vndergoe , the iudgement of men , of our selues , and of God. The two first we may falsifie , the third we cānot . For men we may deceiue , and our selues we may deceiue ; but God we can not . It is the foundation of all good things to be ingraffed into Christ : and for this cause , all the forecast of our heads , all other cares and studies should giue place that this be might accōplished . Som mā may hereupon demand , what he should doe , that he might be in Christ. I answer , two things : first he must breake off all his sinnes , and turne vnto God : secondly , he must pray earnestly euen vnto the death , that his heart may be knitte to Christ. Againe it may be demanded , how it may be knowne of vs , that we are in Christ. S. Iohn answereth : Hereby we know that he dwelleth in vs by the spirit which he hath giuen vs. And we may know that we haue the spirit of Christ , if the same mind , inclination , and disposition , the like loue to God and man , the like meeknesse , patience and obedience be in vs which was in Christ. For the same fruites argue the same spirit . v. 9. — Not hauing mine owne righteousnes , which is of the law , but that which is of the faith of Christ , &c. The Apostle hauing taught in generall tearmes , that Christ is his gaine , here beginnes to declare the same in more particular sort . For he sets downe a threefold gaine which he desired to obtaine of Christ : the first is , the righteousnes of Christ : the second is , inward fellowship with him : the third is , the resurrection of the bodie to eternall glorie . Now this righteousnesse of Christ which Paul makes his first gaine , is handled in the 9. verse : for the better knowledge whereof , I will first open the meaning of the wordes . And first of all , it must be knowne , that they are an exposition of the wordes which went before . For whereas Paul had desired to be found in Christ , now he shewes his owne meaning , that he desired therein nothing els but that he might be accepted of God for Christs sake , and be esteemed righteous in his righteousnes . And that this righteousnesse may be the better discerned , he sets downe two sorts of iustice : the one he refuseth , the other he desireth and chooseth . The righteousnes refused , he calls it his owne : because it is within him , and it is exercised by the powers of his soule , namely his minde , will , affections . He saith further , it is of the law , that is , of the workes which the Law requireth : for ( as Paul saith ) the righteousnes of the law is this , He that doth these things shall liue therein . Againe of the iustice desired , he saith , it is by the faith of Christ , that is , it ariseth of the obedience of Christ apprehended by faith . For in this manner to the Romanes , he puts the faith of Christ , for faith in the blood of Christ. And whereas some man might happily say , that euen this righteousnes is ours as the former , Paul addeth further , that it is of God , wholly and onely , and not of vs either in whole or in part ; beeing freely giuen of him vpon our faith , that is , when we beleeue . In these few wordes Paul coucheth many weightie points of doctrine . I will distinctly propound them one by one . First of all , he makes a double iustice , one of the Law , the other of the Gospel : yea he opposeth them as contraries in the case of iustification : and that they may the better be conceiued , he describes them seuerally . Touching the iustice of the law , he sets it downe by two things . First , he saith , it is within vs : because it is nothing els but a conformitie of heart & life to the will of God , reuealed in the said law . And the law knowes not the righteousnes which is without vs. Secondly he notes the matter of it , that it consists of such vertues and workes as the law prescribeth . Now the iustice of the Gospell it is likewise set forth by foure things . First , it is not in vs , but forth of vs : because Paul opposeth it to the righteousnesse which is ours and within vs. Secondly Paul sets downe the matter of it , or the person in whome it is , namely Christ. Of whome Ieremie saith , Iehoua is our righteousnes . And Christ must be considered two waies ; as God , and as Mediatour : according to which two respects he hath a double righteousnes . One as God , and that is infinite , and therefore incommunicable . The other as Mediatour , is the Obedience of Christ which he performed in his manhood , consisting of two parts , his sufferings in life and death , and his fulfilling of the law for vs. And this very obedience which is in Christ and not in vs , is the very matter of the iustice of the Gospel . Thirdly Paul sets downe the meanes whereby this iustice is made ours , and that is Faith , which doth rest on Christ and applie his obedience to vs. Lastly Paul sets downe the author of this Iustice , and that is God , who of his grace and mercy freely giues Christ and his obedience vnto vs , when we beleeue . Out of these foure points a definition of the Iustice of the Gospell may be framed thus : It is the righteousnes of the Mediatour , namely the obedience of Christ giuen vs freely of God and receiued by our faith . By this distinction of Legall and Euangelicall iustice , we learne the difference of the Law and the Gospel . The Law promiseth life vpon the condition of our workes , or obedience performed according to the tenour of the law . The Gospell requires not the condition of merit , or of any work to be done on our parts in the case of our iustification , but onely prescribes vs to beleeue in Christ and to rest on his obedience , as our iustice before the Tribunall of God. Secondly by this we learn , that the church of Rome and the learned therein , are ignorant of the right difference betweene the Law and the Gospel . For they teach , that the righteousnesse , which stands in our inherent vertues and workes done by vs , is required for iustification as wel in the Gospell as in the Law : and that the difference lies onely in this , that the law is more darke , and without grace : the Gospel more plaine , hauing also the grace of God annexed vnto it , to inable vs in our own persons to doe that which both law and Gospell require . But this is indeede to make a confusion of the law and Gospell , and to abolish the distinction of the twofold iustice before named : which may not be . The second point of doctrine deliuered by Paul is , That a sinner standes iust before the tribunall seat of God , not by the iustice of the law , but by the iustice of faith , which is the obedience of Christ , without any works of ours . And because this point of doctrine is of great moment , and is withall oppugned of many , I will further confirme it by some speciall reasons . First of all , in the iustification of a sinner , God manifests his mercie and iustice to the full . For , as Paul saith , he iustifieth freely by his grace : and in iustifying he is not onely a iustifier but also iust . Now this concurrence of mercie and iustice is no where to be found , but in the Obedience of Christ , performed by him in our roome and stead . As for all Christian vertues and works of godly men , they are by mercie accepted of God , but they do not satisfie the iustice of God according to the tenour of the law . Secondly , Paul in the epistle to the Rom. considering Abrahā not as an idolater vnconuerted , but as a beleeuer , yea as the father of all the faithfull ; saith , that then he was iustified without workes ; and that , his faith , that is , the Messias apprehended by his faith , was counted vnto him for righteousnesse , long after his conuersion . Nowe , as he , who is a patterne for vs to follow , is iustified , so must we be iustified , and no otherwise . Thirdly , as by Adams disobedience we are made sinners : so by Christs obedience are we made righteous : but but by Adams disobedience a imputed to vs , are we made sinners : therefore we are made iust by the obedience of Christ imputed . Bernard vsed this reason . Whome ( saith he ) another mans fault defiled , another mans water washed . Yet in calling it another mans fault , I doe not denie it to be ours : otherwise it could not defile vs. But it is another mans , because we all not knowing of it , sinned in Adam . It is ours ; because we haue sinned , though in an other , and it is imputed to vs by the iust iudgement of God , though it be secret . Yet , that thou maist not complaine , ô man , against the disobedience of Adam , there is giuen thee the obedience of Christ : that beeing sould for naught , thou maist be redeemed for naught . Again the doctrine of imputed iustice he teacheth expresly , saying : Al are dead , that the satisfaction of one might be imputed to all , as he alone bare the sinnes of all . Againe , Death is put to flight by the death of Christ , and the righteousnes of Christ is imputed to vs. Fourthly , Paul saith , Christ is made vnto vs of God , iustice , that is , iustice imputed : for in the next words he saith , he is made our sanctification , that is , our iustice not imputed , but inherent . Fiftly , as Christ was made sinne , so are we made the iustice of God , but Christ was made our sin not by any conueiance of any corruption into his most holy heart , but by imputation . We therefore are made the iustice of God by like imputation . And least any man should yet surmise that this iustice is not imputed ; but infused into vs , Paul saith , We are made the iustice of God IN HIM , that is , in Christ. Hence it followeth manifestly , that there is no vertue or worke within vs which iustifieth before God , and that our iustice whereby we are iust in the fight of God , and accepted to life eternall , is out of vs , & placed in Christ. Thus much haue the Fathers obserued vpon this text of Paul. Augustine saith , that Christ was made sinne , that we might be made iustice , not our iustice , but Gods iustice , neither in vs , but in him : as he declared sinne not to be his , but ours , not placed in him but in vs. Hierome saith , Christ being offered for vs tooke the name of sin that we might be made the righteousnesse of God in him , not ours , nor in vs. In the same manner speake Theophilact , Anselme , Sedulius presbyter , and others . Lastly , mā considered as a creature before his fall , owed vnto God the fulfilling of the lawe , which as a certaine tribute was daily to be paid vnto him . After the fall , he doubled his debt , because he then became debter to God of a satisfaction due for the breach of the lawe . Now the not paiment of this double debt is our vnrighteousnes . But where may we find a sufficient paiment for this debt ? We our selues by our sinnes daily increase the said debt . And our owne workes , though proceeding of faith , are no conuenient paiment : because we cannot by one debt paie an other . And if we shall search through heauen and earth , there is nothing to be found , that may stand for paiment with God , but the obedience of the Redeemer , which he hath presented and laid downe before the throne of the Almightie , as an endlesse treasure to make paiment in our behalfe . And because the said obedience is a satisfaction for our vnrighteousnes , it is also our iustice in the acceptation of God. By these and other reasons , it appeares , that nothing can absolue vs before God , and procure the right of eternall life , but the onely obedience of the Mediator Christ , God and man : & that without any vertue or worke of ours . Hence it followes that the present Church of Rome corrnpts the article of iustification by mingling things togither , which can no more be compounded and mingled togither , then fire and water : namely , the iustice of the gospell with the iustice of the law . For it makes a double iustification : the first containes two parts , pardon of sinne by the death of Christ , and the infused habit of charitie . The second is by workes , which ( they say ) do meritoriously increase the first iustification and procure eternall life . Here we see the soueraigne medicine of the Gospel , namely remission of sinnes , tempered with the poison of the lawe . For though vertues and workes prescribed in the lawe , haue their place , as good giftes God , in our liues and cōuersations : yet whē they are set vp higher , and brought within the circle of iustification as meritorious causes ; they are put quite out of their place , and are no better then poison : and hereupon are tearmed of Paul , losse and dongue . But such as desire to be tearmed Catholickes , alleadge for themselues against vs , that the obedience of Christ , that is , the righteousnesse of an other cannot possibly be our righteousnesse . I aunswer , that the iustice of another may be our iustice , if it be really made ours . And this is true in Christ. For when we begin to beleeue in him , though our persons remaine euermore distinct and vnconfounded , yet are we made one with him , and according to the tenour of the Euangelicall couenant , are we giuen to him , and he to vs : so as we may truely say , Christ is mine , as we can truly say , this house or this land is mine . Now if Christ be ours , then also his obedience is not onely his but ours also : his , because it is in him : ours , because with him it is giuen vs of God. Againe , they alleadge , That when Paul refuseth the righteousnesse of the lawe , he means nothing els but the workes of the lawe , that are perfourmed by the strength of nature , and that he doth not exclude the workes of Grace . I answer , it is false : for he speakes of himselfe in the time present when he was a Christian Apostle : and therefore he excludes all righteousnes of his own , which he had by the law , euen when he was an Apostle . And the obiection , Rom. 6. 1. what then shall we sinne that grace may abound ? cannot be inferred vpon iustification by workes of grace : but vpon a iustification by the obedience of Christ imputed to vs , without all workes of our owne . Againe , that we are iustified , not by the iustice of the lawe , but by the iustice of faith , here is the foundation of our comfort . For hereupon , if we be tempted in the time of this life , we may oppose against the tempter this our iustice . If Satan plead against vs that we are sinners , and therefore subiect to eternall damnation : let vs answere him , that the obedience of Christ hath freed vs from this damnation . If he plead further , that we neuer fulfilled the lawe ; and consequently that we haue no right to eternal life : we must answer him , that Christ fulfilled the lawe for vs. If he shall vexe and vpbraid vs with the consideration of our manifold wants and corruptions ; let vs tell him , that , so long as we turne vnto God from all our euill waies , bewaile our corrupttions , and beleeue in Christ , all our wants are couered in his obedience . Againe , if in the time of death , the feare and apprehension of the iudgement and anger of God terrifie vs , we are to oppose this obedience of our Mediatour , to the iudgement of God , and to put it betweene Gods anger and vs : yea we are to rest vpon it , and to infold and wrap our soules in it , and thus to present them to God. Isai the prophet saith , that the Messiah is a place of refuge , shelter , or shade , against the tempest or burning heate of the wrath of God. And Paul saith , he is our propitiatorie : to signifie , that as the propitiatorie couered the arke , and the lawe in the arke , which is the hand writing against vs , from the presence of God : so Christ couereth our sinnes , and puts himselfe betweene vs and the indignation of his father . The third and last point of doctrine here deliuered by Paul is , That faith is the meanes to receiue and to obtaine the obediēce of Christ for our iustice . That this may the better be conceiued , foure points are to be handled . What this faith is ? howe it is a meanes to obaine iustice ? whether alone by it selfe , or by the helpe of other vertues ? When and howe long it is the onely meanes ? For the first : Faith is a speciall gift of God whereby we beleeue Christ and his benefits to be ours . In the first place I say , it is a gift of God : because it comes wholly of God , and not from the minde or will of man. Thus Paul saith , It is giuen you for Christ to beleeue in him : and Christ our Sauiour Saith to two of his disciples , O foolish and sloe of heart to beleeue . If it be obiected , that when we beleeue first , we then beleeue willingly : I answere ; it is so indeede : yet is not this willingnes in vs by nature but by grace : because when God giues vnto vs the gift of faith , he giues vs also to will to beleeue . None comes to Christ but he is drawne of the father : and to be drawne is , when the vnwilling will is chaunged , and by the power of God made a willing will. I adde further , that faith in the Messias is a speciall gift , for two causes . First , because it is a gift aboue not onely corrupted , but also aboue the first created nature . For it was neuer in mans nature by creation . Adam neuer had it : neither did the morall law reueale it vnto vs ; because it neuer knew this faith . Neuerthelesse other vertues , as loue of God and man , feare of God , &c. are reuealed of the law , and were in mans nature by creation . Again , whereas all other gifts of God are giuen to them that are ingrafted into Christ : faith is giuen to them that a are to be ingrafted : because it is the ingrafting , and therefore can not be giuen to them that are alreadie in Christ , but to them that are to be in Christ. Further , I say , that by faith , we beleeue Christ and his benefits to be ours . For this is the propertie of faith , whereby it differs from all other graces of God. When Thomas had put his finger into the side of Christ he said , My Lord , and my God : to whōe Christ replied : Because thou hast seene , thou hast beleeued . Where we see , that this is faith , to beleeue Christ to be our Lord & our god . Paul saith , I liue by the faith of Christ : now what he meanes by faith , he shewes in the next words : who hath loued ME and giuen himselfe FOR ME. If any man shall demand , vpon what grounds , ( because we are not to goe by imagination ) I say , vpon what groundes he is to conceiue a faith , that Christ is his Christ : I answer , the groundes are two . The first is the commandement of God , to beleeue Christ and his benefits to be ours , 1. Ioh. 3. 23. This is his commandement , that ye beleeue in the name of his sonne Iesus Christ. Now to beleeue in Christ , is to put our confidence in him : and we can put no confidence in him , vnlesse we be first assured that he with his benefits is ours . And whatsoeuer we aske in praier , we are commaunded to beleeue that it shall be giuen vnto vs. Now aboue all things we are to aske that Christ and his benefits may be giuen vnto vs of God. This therfore must we beleeue . The second ground is this : We must consider the maner that God vseth in propounding the promise of grace vnto vs : for he doth not onely set it forth vnto vs in a generall sort , but also he vseth meete and conuenient means to applie it to the persons of men . First of all , he confirmes it by oath , that we our selues might the better applie it and reape sure consolation thereby . Secondly God giueth vnto vs the spirit of adoption ; which beareth witnes to our consciences of such things as God hath giuen vnto vs in particular , and are onely in generall manner propounded in the promise . And this testimonie must be certen in it selfe , and also plainely knowne vnto vs ; els is it no testimonie . Thirdly both the Sacraments , are seales of the promise : in the lawfull vse whereof God offers , yea exhibits Christ vnto vs ; and doth ( as it were ) write our names within the promise , that we might not doubt . Now then , looke as God giues the promise , so must we by faith receiue it . But God giues the promise , & withall applies it : we therefore must receiue the promise , and by faith applie it to our selues . If any man shall say , that he can not conceiue a speciall faith vpon these groundes by reason of his vnbeleefe : I answer , that he must striue against his vnbeleefe , and indeauour to beleeue by desiring , asking , seeking , knocking : and God will accept the will to beleeue for faith it selfe , so be it there be an honest heart touched with sorrow for sinnes past , and a purpose to sinne no more . That we may yet better know , what faith is ; vnderstand that there be two kindes of false faith , like indeede to true faith , and yet no faith at all . The first is , when a man conceiues in his heart a strong perswasion , that Christ is his Sauiour , and yet carries in the same heart a purpose to sinne , and makes no change or amendment of his life . This perswasion is nothing but presumption , and a counterfeit of true faith , whose propertie is to purifie the heart , and to shew it selfe in the exercises of inuocation and true repentance . The second is , when men conceiue a strong perswasion , that Christ is their Sauiour , and yet for all this contemne and despise the Ministerie of the word and sacraments . This also is an other counterfeit . For true faith is conceiued , cherished , and confirmed by the vse of the word & sacramēts . And we must there seeke Christ , where God will giue him vnto vs : now God giues Christ in the word and sacraments ; and in them he doth as it were open his hand & reach forth all the blessings of Christ vnto vs. We must not therefore imagine to finde Christ , where and how we list ; but we must seeke him in the word and sacraments , and there must we receiue him , if we desire to receiue him aright . The second point to be considered is , How faith is a meanes to iustifie ? I answer thus . Faith doth not iustifie as it is an excellent worke of God in vs : for then all vertues might be meanes of iustification , as well as faith . It doth not iustifie as it is an excellent vertue in it selfe : because it is imperfect and mingled with vnbeleefe . It doth not iustifie as a meanes to prepare and dispose vs to our iustification : for so soone as we begin to beleeue in Christ , we are iustified a without any disposition or preparation comming betweene faith and iustification . Lastly it doth not iustifie as it containes in it all other vertues and good workes , as the kernell containes the tree with all his branches . For then should it be a part , yea the principall part of our iustice . Whereas Saint Paul distinguisheth iustice and faith , saying , that our righteousnes is of God vpon faith : and not for faith , but , by faith . Now then faith iustifies , as it is an Instrument or hand to apprehend or recceiue the benefits of Christ for ours ; and this apprehension is made , when we doe indeede beleeue Christ and his benefits to be ours . And least any should imagine , that the very action of faith in apprehending Christ , iustifieth : we are to vnderstand that faith doth not apprehend by power from it selfe , but by vertue of the couenant . If a man beleeue the kingdome of France to be his , it is not therefore his : yet if he beleeue Christ and the kingdome of heauen by Christ to be his : it is his indeede : not simply because he beleeues , but because he beleeueth vpon commandement and promise : for in the tenour of the couenant , God promiseth to impute the obedience of Christ vnto vs for our righteousnes , if we beleeue . The third point is , whether faith alone be the meanes to obtaine the iustice of Christ for vs or no ? I answer , it is the onely meanes without the helpe of any other vertue or worke . For Paul here teacheth , that faith apprehendeth Christ for righteousnes , without the law : that is , without any thing that the law requireth at our hands . And here by this exclusiue particle [ without the law , ] he teacheth three things . The first , that nothing within vs is an efficient or meritorious cause , either principall or lesse principall , in whole or in part of our iustification or reconciliation with God. The second , that nothing within vs is an instrument or meanes to applie the obedience of Christ vnto vs , but faith which is ordained of God to be an hād to receiue the free fauour of God in the merit of Christ. The third , that our renouation or sanctification is no matter , forme , or part of our iustification , but that it wholly stands in the imputation of the iustice of Christ. In a word , Paul vtterly excludes all things that are within vs , whether by nature or by grace , frō the act of iustificatiō : that in this article , onely grace , onely Christ , onely faith , onely mercie in pardon of sinne may raigne . It may be here obiected , that Abraham was iustified not by faith alone , but by workes , as S. Iames teacheth . I answer , there is a double iustification , one of the person whereby a man of a sinner is made no sinner : the second is the iustification of the faith of the person , whereby faith is declared to be true faith : and this second is by workes : and of it S. Iames speaketh as appeareth v. 18. where he saith , Shew me thy faith by thy workes . And whereas he saith , that Abraham our father was iustified by workes , his meaning is that Abraham by workes iustified himselfe to be a true beleeuer , yea the father of all the faithfull : and his faith was made perfect by workes , verse 22. that is , declared or iustified to be a true faith . The fourth or last point is , when and howe long faith alone iustifieth ? I answer , not onely in the beginning of our conuersion , but also in the continuance , and finall accomplishment thereof . For here Paul desires in the day of iudgement to stand before God onely by the iustice of faith , without his owne iustice of the lawe . And Paul brings in Abraham ( as I haue noted before ) in the very middest of godly conuersation and holy obedience to be iustified without any workes by his faith in the Messias . And Paul auoucheth three things of faith : by it we haue accesse to the grace of God : by it we stand in the same grace : by it we reioice vnder the hope of glorie . Thus then , we see there is one onely waie of iustification , namely that we are iustified and accepted of God to life eternall through grace alone , by faith alone , for Christ alone in the beginning , middle , and ende of our conuersion . And here is plainly discouered the errour of the church of Rome . It makes a double iustification : one whereby a sinner is made of an euill man a iust mā ; and this they say is by faith alone : the second is , whereby a man of a iust man is made more iust : and this ( they say ) is by faith and workes togither : but falsely , as I haue shewed . By all this which hath beene said , we see howe righteousnesse comes by , and vpon the faith of Christ. And hence we learne , that it stands vs in hand to proue whether we haue faith or no : because where is no faith , there is no iustice . Secondly our dutie is to labour for such a faith , that can and doth iustifie it selfe to be true faith , by workes of loue to God and men . Thirdly we must by this faith , rest and wholly relie our selues on the obedience of Christ both in life and death : yea whatsoeuer doeth befall vs. Though God should reach out his hād & destroy vs , we must stil rest vpō him . Secondly , if our iustice be foorth of vs , and we must by faith trust God for it : then much more must we trust him for health , wealth , libertie , peace , foode , and raiment , and for all the things of this life . And if we cannot trust him in the lesse , we shall neuer trust him in the principall . Therefore it is our part to walke in the duties of our callings , and to obey God therein : & for the successe of our labours to trust him vpon his word ; yea when all worldly helpes and succours faile , to trust in him still . If we cannot trust him for our temporall life , we shal neuer trust him for our saluatiō . The second gaine which Paul desireth , is fellowship with Christ in the 10. verse . Where it is set forth first generally , and then by his partes . Generally in these wordes [ That I may knowe him . ] Here it must be remēbred that knowledge is twofold , knowledge of faith , & of experience . Knowldge of faith is to be assured of Christ and his benefits , though it be against all humane reason , hope , & experience . Of this Paul saith , It is eternall life to know thee the only God , &c. The knowledge of experience is to haue a sense and feeling of our inward fellowship with Christ , and vpon often obseruation of his goodnesse to growe more and more in experience of his loue . Nowe this knowledge is here meant , and not the first , which was before mentioned verse 8. And therefore Pauls desire is , that he may grow more and more in holy experience of the endlesse loue of God , and fellowship with Christ. The partes of this desired communion are two : fellowshippe with Christ in his resurrection , and fellowshippe with him in his death . The former is expressed in these wordes , [ and the vertue of his resurrection . ] And for the better cōceiuing of it , we are to consider what the resurrection of Christ is ? and what is the vertue thereof ? That the resurrection of Christ may be rightly conceiued , fiue points are to be skanned . The first , touching the person of him that rose : and that was Christ God and man. Indeede properly the bodie alone did rise , and not the soule or godhead , yet by reason of the vnion of the two natures in the vnitie of one person , whole Christ arose , or God himselfe made man arose . This commends vnto vs the excellencie of Christs resurrection , and makes it to be the foundation vnto vs of our resurrection . The second point is , For whome he rose ? He rose not as a priuate person for himselfe alone : but he rose in our roome & stead , and that for vs : so as when he arose , all the elect arose with him , and in him . Thus saith Paul , that the Fphesians were raised togither with him . His resurrection therefore was publike : and this is the ground of our comfort . The third point is , When he arose ? He arose then , when he lay in bondage vnder death , & that in the graue , which is as it were the castle & hold of death . Whē Peter saith , that God loosed the sorrowes of death , he signifieth that Christ was made captiue for a time to the first death & to the sorrows of the second . Now in the midst of this captiuity & bōdage , he raised himself : & this argues , that his resurrectiō is a ful victorie & conquest ouer death and all our spirituall enemies . The fourth point is , That he rose by his own power , as he saith of himselfe , I haue power to lay downe my life , and to take it vp againe . If this had not bin , though he had risen a thousand times by the power of another , he had not beene a perfect Redeemer . The last point is , Wherein stāds the resurrection of Christ ? Answer , it consistes in three actions of Christ. The first is the revniting of his bodie to his soule , both which were seuered for a time , though neither of them were seuered from the godhead . The second action is the change of his naturall life , which he led in the estate of humiliatiō , into a heauenly and spirituall life without infirmities , and not maintained by food as before . For we finde not that after his resurrection he euer tooke meate for necessitie , but onely vpon occasion , to manifest the trueth of his manhood . And this life he tooke vnto himselfe , that he might conuey it to all that should beleeue in him . The third action is his cōming forth of the graue ; whereby death it selfe did as it were acknowledge him to be a conquerour ; and that it had no title or interest in him . These fiue things considered , the article of Christs resurrection shall be rightly vnderstood . Touching the vertue of Christs resurrectiō , it is nothing els but the power of his god head , or the power of his spirit , whereby he raised himselfe mightily from death to life , and that in our behalfe . The excellencie of it may be known by the effects , which be in number eight . The first , that by it he shewed himselfe to be the true and perfect Sauiour of the world . For it was foretolde of the Messias that he should die & rise againe . Psal. 16. Matth. 12. And all this was accordingly accomplished by the vertue of Christs resurrection . The second effect is , that by it he shewed himselfe to be the true and naturall sonne of god . Paul saith , He was declared mightily to be the sonne of God , by the spirit of holinesse in his rising from the dead . The third effect is , that by this vertue he declared himselfe to haue made a full and perfect satisfaction for the sinnes of the world . For if he had not satisfied to the full , he had not risen againe . And Paul saith , If Christ be not risen we are yet in our sinnes . On the contrarie then , seeing he is risen , such as beleeue in him , are not in their sinnes . Againe : Who shall condemne vs ? it is Christ which is dead , yea or rather which is risen againe . The fourth effect is iustification , as Paul testifieth : He died for our sinnes , and rose againe for our iustification , and that was on this māner . When he was vpon the crosse , he stood there in our roome , hauing our sinnes imputed vnto him : and when he rose from death he acquit and iustified himselfe from our sinnes , and ceased to be any more a reputed sinner for vs : and thus , all that doe or shall beleeue in him , are in him acquit , absolued , and iustified from all their sinnes . If any demaund , how they which liued in the time of the old Testament , before the resurrection of Christ , could be iustified thereby ; considering the effect must followe the cause : I answer , that they were iustified by the future resurrection of Christ : which though it followed in time , yet did the value & vertue therof , reach euē euen to the beginning of the world . The fift effect , is the conferring and bestowing of all such gifts and graces as he had merited & procured for vs by his death and passion . Thus Christ testifieth that the giuing of the spirit in large & plentifull manner , was reserued to the glorification of Christ , which beganne in his resurrection . And the preaching of Repentance and remission of sinnes is reserued till after his resurrection . And S. Peter saith , that the Elect are regenerate to a liuely hope by the resurrectiō of Christ. By reason of this bestowing of graces and gifts , the resurrection of Christ is the beginning of a new and spirituall world , which the holy Ghost calls the world to come , in which shall be a new heauen and a new earth , as Isai speaketh , and a peculiar people of God , zealous of good works , keeping an eternall sabbath vnto God. This one effect alone sufficiently declares the excellencie of this vertue of Christ. The sixth effect is viuification , which is a raising of vs frō the death of sinne to newnes of life . And the reason hereof is plaine . For Christ in his resurrection put away his natural life , which with our nature he receiued from Adam , and tooke vnto him a spirituall life , that he might communicate the saide life to all that beleeue in him . Againe as the first Adam makes vs like himselfe in sinne and death : so Christ the second Adam renewes vs and makes vs like to himselfe in righteousnes and life . And the head quickned with spirituall life will not suffer the members to remaine in the death of sinne . The seauenth effect is to preserue safe & sound the gifts and graces , which he hath procured by his death ; and bestowed on them that beleeue : and this he doth by the vertue of his resurrection . For to this ende , hath he conquered all our spirituall enemies , and doth by his power conquer them still in vs ; so as none shal be able to take his sheepe out of his hands . The last effect is , to raise the bodie from the graue in the day of iudgement to eternall glorie . If it be obiected , that the wicked are also raised then by the power of Christ : I answer , that the power of Christ is twofold . One is the power of iudgement , the other a power of a Sauiour . By the first , Christ as a iudge raiseth the vngodly , that he may exequute on them the curse denounced from the beginning of the world [ at what time thou shalt eate the forbidden fruit , thou shalt die the death . ] The second power is here tearmed the power of Christs resurrection ; and it belongs to him as he is our Sauiour : and by it will he raise to life eternall all those that by the bond of the spirit , are mystically vnited to him . For by meanes of this vnion , this raising power shall flow from the head to the dead bodies of them that are in Christ. Thus we see , what the vertue here mentioned is , and what Paul desires , namely that he may haue experience of these effects in himselfe . The vse of the doctrine followeth . First of all , in that Christ rose for vs , and in that his resurrection is of endlesse efficacie , here is the foundation of all our spirituall comfort . For by this vertue of Christs resurrection frō death to life , all our spiritual enemies are conquered and subdued , and by the said vertue doth he daily more and more subdue them in vs. Vpō this groūd said Christ : Ye shal haue affliction in the world : but be of good comfort , I haue ouercome the world . And this victorie is for vs , and it is made ours by our faith , as Iohn saith , This is the victorie which ouer commeth the world , euen your faith . Art thou then terrified and afraied with the conscience of thy sinnes , with the crueltie of tyrants , the rage of the world , the paines of hell , the pangs of death , the temptations of the deuill ; be not dismaied , but by thy faith rest on Christ that rose againe frō death to life for thee , & therby shewed himself to be a rocke for thee to rest on , and to be the lyon of the Tribe of Iuda : and thus shalt thou finde certen remedie against all the troubles and miseries of life and death . Againe here we are taught to rise with Christ from our sinnes , and to liue vnto God in newnes of life : and for this ende to pray that we may feele the vertue of Christs resurrection to chaunge and renew vs. Great are the benefites which we reape by this vertue , and we are to shew ourselues thankfull to God for them : which we can doe no way , but by newnes of life . Againe the ende why Christ rose for vs , was that we might rise from our sinnes and corruptions , in which we lie buried as in a graue , to a new spirituall life . And the reward is great to them that make this happie change . For he that is partaker of the first resurrection shall neuer see the second death : as on the contrarie he which neuer riseth from his owne sinnes and euill waies , shall certenly feele and indure the second death . And further it must be knowne , that the vertue of Christs resurrection and the merit of his death , are inseparably ioyned together : and therefore he that findes not the vertue of Christ to raise him to an holy and spirituall life acceptable to God , falsly perswades himself of the merit of his death in the remission of his sinnes . Christ by rising put vnder his feete all our enemies , and ledde captiuitie captiue euen sinne it selfe . It is therefore a shame for vs to walke in the waies of sinue , and to make our selues slaues and captiues to it . Christ by rising from death made himselfe a principall leader and guide to eternall life . What wickednes then is it to walke in the waies of our owne heart , and not to ' follow this heauenly guide . The care and purpose to keepe a good conscience is a certen fruit and effect of Christs resurrection . Thus S. Peter saith , that the effect of our baptisme is the stipulation of a good conscience by the resurrection of Christ. Where the word which I translate , Stipulation , signifies an interrogation vpon an interrogation . For the Minister in the name of God demandes , whether we renounce the world , the flesh & the deuill , and take the true God for our God. And we vpon this demaund , doe further in our hearts demaund of God , whether he will vouchsafe to accept vs being wretched sinners for his seruants ; and thus we make profession of our minde and desire . When Christ rose , by the vertue of his resurrection , the earth trembled , and thereby this bruit creature in his kinde professed his subiection and homage to Christ that rose againe . If then we beleeue , that Christ rose from death for vs , much more should our hearts tremble and we yeeld our selues in subiection to him in all spirituall obedience . Some man may say , you bid vs rise from our sinnes , as Christ rose to the glorie of his Father , whereas this is wholly Gods worke in vs , and not ours : I answer , it is so indeed : yet can we vse the outward meanes of hearing and reading ; and if we haue any sparke of grace , we can aske and desire the spirit of God , that worketh this in vs. Againe , exhortations , admonitions , and such like , are meanes appointed of God , whereby he worketh in vs the thing which he requireth and commandeth . Wherefore let vs listen to the voice of Christ , Awake thou that sleepest , stand vp from the dead , and Christ shall giue thee life . And worldly cares must not hinder vs in this worke : for as Paul saith , they which are risen with Christ , must seeke the things that are aboue . Againe here we are taught , that we may not content our selues , if we know Christ in the braine , and can speake well of him with a glibbe tongue , we must goe yet further , and by all meanes labour , that we taste and feele by experience how good and sweete a Sauiour Christ is vnto vs ; that our hearts may be rooted and grounded in his loue . This is the thing which Paul aimed at : which also we must seeke by all possible meanes to attaine vnto . To proceede ; that we may haue right knowledge of our communion with Christ in his death , two points are to be handled . The first is , what are the sufferings of Christ ? I answer , not onely the sufferings which he indured in his owne person , but also those which are indured of his members . Thus Saul persequuting the church , is saide to persequute Christ himselfe . And Paul saith , that he fulfilled the rest of the afflictions of Christ in HIS OWNE FLESH . And whereas the Lord said of the people of Israel , I haue brought my son out of Egypt : it is applyed by Saint Matthew to Christ himselfe . Yet here it must be remembred , that if the members of Christ suffer either ciuill or ecclesiasticall punishments for euill doing ; they are not the sufferings of Christ. For when Saint Peter had said , Reioice in that you are partakers of the sufferings of Christ : he addeth further , Let no man suffer as an euill doe● , opposing the one kinde of sufferings to the other . Therefore our sufferings are then to be accounted the sufferings of Christ , when they are for good cause , and for the name of Christ. For the secōd point , fellowship with Christ in his death is either within vs or without vs. That within vs is called the mortification of the flesh or the crucifying of the affections and the lustes thereof . The other without vs , is the mortification of the outward man by manifold afflictions : and of this Paul speakes in this place : and it may be thus described out of this text . Fellowship with Christ in his death : is nothing but a conformitie in vs to his sufferings and death . And it is a thing worthy our cōsideration to search wherein standes this conformitie . For in two respects there is no conformitie betweene our sufferings and the sufferings of Christ. For first of all , God powred forth on Christ the whole malediction of the law due to our sinnes : and by this meanes shewed vpon him iustice without mercie . Contrariwise in our afflictions God moderates his anger , & in iustice remembers mercie : because he laies no more vpon vs , then we are able to beare . Secondly Christs sufferings are a redemption & satisfaction to Gods iustice for our sins : so are not ours : because before God we stand but as priuate persons , & for this cause the sufferings of one man cannot satisfie for an other : and there is no proportion betweene our sufferings & the glorie which shall be reuealed . And Christ saith of himselfe , I haue tread the wine-presse alone . Nowe this conformitie standes ( as I take it ) properly in the manner of suffering ; and that in foure things . First of al , Christ suffered for a iust and righteous cause : for he suffered as our redeemer , the righteous for the vnrighteous . And so must we likewise suffer for righteousnes sake . Secondly Christ in suffering was a myrrour of all patience and meeknesse . And we in our sufferings must shewe the like patience . And that we be not deceiued herein , our patience must haue three properties . It must be voluntarie , that is , we must willingly and quietly renounce our owne wills , and subiect our selues in our sufferings to the will of God. Patience perforce is no patience . Againe it must not be mercenarie , that is , we must suffer not for bie respects , as for praise , or profit , but for the glorie of God , and that we may shewe our obedience to him . Hence it appeares that the patience of the papist , that suffers in way of satisfaction , is no right patience . Lastly our patience must be constant . If we endure afflictions for a brunt , and afterwarde beginne to grudge and repine casting off the yoke of Christ , we faile in our patience . Further , if it be demaunded , whether the affections of griefe & sorrowe may stand with patience : I answer yea : for Christian religion doth not abolish these affections , but onely moderate them , and bring them in subiection to the will of God , when we lie vnder the crosse . The third point wherein standes our conformitie with the sufferings of Christ is this : Christ learned obedience by the things which he suffered , not because he was a sinner , but because beeing righteous he had experience of obedience . And we likewise in our sufferings must be more carefull to take the fruit thereof , then to haue them taken away . And the fruite of them is to learne obedience thereby , specially to the commandements of faith and repētance . When Iob was afflicted of God , not for his sins , but that he might make a triall of his faith and patience , he neuerthelesse in the end tooke an occasion thereby to renewe his olde repentance . And Paul saith , that he receiued in his owne flesh the sentence of death , that he might learne by faith to trust in god alone . Lastly Christs sufferings were euen to death it selfe : euen so must we resist sinne , fighting against it to the shedding of our blood . Faith and good conscience are things more pretious then the very blood of our hearts : and therefore if neede be , we must conforme our selues to Christ , euen in the paines of death . This is that conformitie of which Paul here speaks of , which also he magnifies as a speciall gaine . And there be many reasons thereof . For first of all this conformitie is a marke of Gods child . For if we obediently endure afflictions , God in them , & by them , offers himselfe as a father vnto vs. Secondly , it is a signe that the spirit of God dwelleth in vs : as Peter saith , If ye be railed vpon for the name of Christ , the spirit of glory and of God resteth vpon you . Thirdly , the grace of God is most of all manifested in afflictions , in which God seemes most of all in mans reason to withdrawe his grace . Gods power is made manifest in weakenesse . Afflictions bring foorth patience : not of themselues , but because then the loue of God is shed abroad in our heartes . Hope of eternall life sheweth it selfe most in the patient bearing of afflictions . In peace and ease naturall life raignes . Contrariwise in our sufferings naturall life decaies , and the spirituall life of Christ apparently shewes it selfe . Lastly , this conformitie with Christ , is the right and beaten way to eternal life . By many tribulations we must enter into the kingdome of heauen . That we may raigne and liue with Christ , we must first die with him . The estate of humiliation is the way to the estate of exaltation and glorie , first in him and then in vs. The vse of this doctrine followes . Here we see what for this life is the condition of all true beleeuers : namely , that after they are made partakers of Christ and his benefits , by the vertue of his resurrection , they must also be made conformable to his death . The commandement of our Sauiour Christ to thē that wil be his disciples is , To denie themselues and to take vp their owne crosses euery day . And there be three waightie causes , why God will haue it so . The one , that he may correct sinnes past : the other , that he may preuent sins to come : the third , that he may proue what is in our hearts . Secondly we learne by this which hath bin said , to comfort our selues in our sufferings . For in them Christ and we are partners , and he vouchsafes to make vs his fellowes . Hence it followes that all our afflictions are well knowne to Christ , and that they are laid on vs with his consent : and for this cause we should frame our selues to beare them with all meekenes . And hence againe we learne , that he beeing our partner , will helpe vs to beare them , either by moderating the waight of them , or by ending them for our good . Lastly , here we learne that our afflictions are either blessings or benefits : and such may we discerne them to be , though not by the light of reason , yet by the eie of faith : because they are meanes to make vs conformable to our head Christ Iesus . Benefits of God are of two sorts , positiue and priuatiue . Positiue , whereby God bestowes somthing on vs. Priuat● whereby God takes away a blessing , and couertly giues another . Benefits of this kind be afflictions . Of the twaine , these are the rifer for the time of this life : and the other for the life to come . And therefore while we liue in this worlde , our dutie is with Paul to labour to attaine to this conformitie with the sufferings of Christ , whē vpon any occasion we shall be afflicted : for then shall we be fashioned like vnto him , and reape much comfort thereby . Thus much of the second gaine : nowe followes the third in these words , [ If by any meanes , I may attaine to the resurrection of the dead . ] The word resurrection here signifies the reward of eternall life ; the antecedent beeing put for the consequent . For to rise againe of it selfe is no gaine , considering it is cōmon both to good and badde , but eternal life that followes , is the reward . And the forme of speech , [ if by any meanes ] doth not signifie or imply any doubting in Paul of his owne resurrection to life : for he was perswaded that nothing should seperate him from Christ : and it is an article of our and Pauls faith , to beleeue the resurrection of the bodie to eternall life . Wherefore it signifies properly a difficultie to obtaine the gaine desired : and an earnest affection in Paul to obtaine the same . And when he saith , [ By any meanes , ] we must knowe that there be three waies or meanes to come to eternall life . One is by peaceable life and death : the other is by a life ladē with many afflictions , the third is by a violent , cruell , and bloody ende . And Pauls mind and desire is , to obtain the crowne of eternall glorie by any of these waies : and if not by the first or second , yet by the third . In these wordes foure things are to be considered . The first is the gaine it selfe , and that is , the Reward of eternall glorie . And that we may the more with Paul be stirred vp to a desire thereof , I will stand a while to declare the excellencie and the conditions of it . It is nothing els but a certaine estate of life , in which all the promises of God are in & by Christ accomplished vnto vs in heauen . And it will the better be conceiued by the answering of three questions : What shall ceafe in this estate ? What we shall haue ? What we shall doe ? For the first , seauen things shal cease . The first is the Exequution of the Mediatorship of Christ , or of the offices of a king , priest , prophet . Thus much teacheth Paul , when he saith , that Christ in the last daie must giue vp his kingdome to his father . And though the exequution shall then cease : yet nothing shall be wanting to them that beleeue : because then shall be the full and eternall fruition of all the benefits of our redemptiō . Secondly , then shall cease all callings in familie , church , and common wealth : because Christ shall then put downe all power , rule , and authoritie . In this blessed estate , there shall not be magistrate and people , master & seruant , husband and wife , parents and children , pastor and people : but all such outward distinctions of persons shal cease , and we shall be as the angels of God. Thirdly all vertues , that pertaine to vs , as we are pilgrimes here vpon earth , shall haue an end , as faith , hope , patience : because the things beleeued and hoped for shall thē be obtained . Withall that part of inuocation called Petition , shall cease , as also the preaching and hearing of the word and the vse of sacraments . The fourth thing that shall cease is originall sinne with the fruites thereof : because no vncleane thing may enter into the heauenly Hierusalem . Fiftly , then shall cease all miseries , and sorrowes , all infirmities of bodie and mind : for then all defects of eies , armes , and legges , shall be restored . The fixt thing that shall cease is naturall life with the meanes thereof , as meate , drinke , clothing , phisicke , recreation . For then our bodies shall be spirituall , that is , immediately & eternally preserued by the operation of the spirit of God , as nowe the bodie of Christ is in heauen . The last thing to be abolished is the vanitie of the creatures , specially of heauen and earth : which i● the last iudgement shal againe be restored to their former excellency . The second question is , what we shal haue and inioye in this estate ? I answer , three things . The first is , immediate and eternal fellowship with God the father , sonne , and holy ghost . For in this happie estate the tabernacle of God shall be with men , as Saint Iohn saith : & God shall be all things that heart can wish to all the elect . Augustine saith notably : There shall be exceeding peace in us , and among vs , and with God himselfe . Because we shall see him and inioy him alwaies and euery where . Therefore blessed shall that life be , for the thing which we shall inioy : for we shall inioy God himselfe . For the manner of inioying him : for we shall inioy him by himselfe , all other meanes ceasing . For the measure of our inioying him : for we shall fully inioy him . For the time : for we shall eternally inioy him . For the certenty , whereby we shall knowe that it shall be so . For the place : for we shall inioy him in heauen . Lastly for the companions ioyned with vs : for they shall be the elect . From this fruition of God shall arise endlesse and vnspeakable ioy . Psal. 16. 11. In thy presence is fulnesse of ioy , at thy right hand are pleasures for euermore . In the Transfiguration of Christ , which was but a shadow of the eternall glorie , Peter was rauished with ioy & delight : the ioy therefore which shal be in heauē must needs be vnspeakable . The secōd thing which shall be inioyed is Glory both in minde and bodie . In mind , because we shall thē be partakers of the Diuine not essence ( for then we should be deified ) but nature , that is , diuine vertues and qualities , more excellent then those which God bestowed on Adam , though of the same kinde . The glory of the body is to be changed and made like the glorious body of Christ. The third thing is , Dominion and Lordship ouer heauen and earth ; which Lordship once lost by Adam , shal then fully be restored . He that ouercommeth shall possesse all things . Reu. 21. 7. The third question is , what we shall doe ? I answer briefly , keepe an eternall sabbath in praising of God , and giuing thanks vnto him . And thus by the consideration of these things , we may take a taste of the excellencie of this third and last gaine . The second point here to be considered , is the difficultie of obtaining this desired gaine of eternall life . And the reason is plaine . For the way to eternall life is full of impediments , which I reduce to foure heads . First of all in this way we are to fight , not with flesh and blood , but with principalities and powers in spirituall things , seeking the destruction of our soules . Secondly there be within vs innumerable lusts that cōpasse vs round about , presse vs downe , and draw vs away to the broad way of destruction . Thirdly this way lies full of offences , partly in doctrines , partly in euill examples ; all tending to this ende , either to make vs fall , or to goe out of the way . Lastly it is beset with manifold tribulations , from the beginning to the ende . Hence we learne , that we must giue all diligence that we may attaine to the reward of glorie : and therefore we must struggle , striue , and wrastle to enter in at the straight gate . The principall gaine , and the hardnes to obtaine it , requires our principall studie and labour . Therefore they deale wickedly , that vse no meanes , but ( as they say ) leaue all to God , thinking it the easiest matter in the world , to winne the kingdōe of heauē . The like is their fault , that professe religion in a slacke and negligent manner , beeing neither whot nor cold . The third point , is Pauls minde and desire of eternall life . If it be saide , that wicked men haue the like desire , as for example Balaam : I answer , in Paul there was an indeauour answerable to his desire , as appeares act . 24. 16. where he saith , That he waited for the resurrection of the iust and vniust : and that in the meane season he laboured to keepe a good conscience before God and men : now this desire in the vngodly is barren , and yeeldes not his fruit . Againe Paul beeing iustified , still desires to attaine to full fellowship with Christ , and to conformitie with him in glorie . The like desire , with the like indeauour , should be in vs. The last point , is Pauls courage and fortitude . He is content to indure any kinde of death , yea cruell death , so he may obtaine this third and last gaine . And thus it is verified , which he saith , that God had giuen him the spirit not of fearefulnes but of courage . Like was the courage of Moses , who was content to indure afflictions with the people of God , that he might winne the recompence of reward . Like was the courage of the martyrs , that were racked & would not be deliuered , that they might obtaine a better resurrection . We likewise walking in the way to eternall life , must take the like courage vnto vs in all dangers . For this cause we must pray vnto God , to giue vs the spirit of courage : and we must alwaies attende vpon the calling and commaundement of God , making it the stay and foundation of our courage : and we must yet further stay our selues on the promise of Gods presence and protection , so long as we obay him . If it be alledged , that we are by nature fearefull in daungers , and therefore vncapable of courage : I answer , there is a threefold feare . The first is feare of nature ; when mans nature feares , flies , and eschewes that which is hurtfull vnto it . This feare was in Christ , whose soule was heauie vnto death , who also feared the cursed death which he indured . And therefore this feare of it selfe is no sinne , and it may stand with true fortitude . The second feare is that which riseth of the corruption of nature , when a man feares without cause , or without measure . Without cause , as when the Disciples feared Christ walking vpon the sea : or when they feared drowning , Christ lying asleepe in the shippe . Without measure , as when men distrusting God , neglect their callings in time of daunger , and the dutie of inuocation , flying to vnlawfull meanes of deliuerance . Now this secōd feare is an enemy vnto all true courage . The third feare is , when perils and death are indeede feared : but yet feare is ordered by faith in the mercie and prouidence of God , by hope , by inuocation ; and it is ioyned with obedience to God in the time of daunger . This is a proceeding of grace , and it may well stand with courage , and it serues to order the two former feares , the one of nature , the other of distrust . Trin-vni Deo gloria . Amend the faults thus . Pag. 18. l. 18. offals . P. 61. l. 21. put out , haue . P. 74. l. 3. put out , but. P. 78. l. 2. gifts of God. P. 112. l. 20. for priuate , read , priuatiue . Notes, typically marginal, from the original text Notes for div A09472-e530 Hab. 2. 4. Ro● . 10. 3. Luk. 13. 16. Mar. 2. 35. Math. 7. Isa. 64. 6 ▪ Gal. 2. 21. Rom 3. 24. Homil. de Humil . a fide sola in Christum se iustificari . In Math. c. 9. in 3 cap. ad Rom. b Nihil operates . In 1. Cor. 1. in Rom ▪ c. 10. 2. Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 2. 15. Iam. 2. 22. Libro de gratia & lib. arbitrio . via regni non causa regnandi , Epitom . diu . institut c. 9. homil . 38. in . Ioh. De orig . 〈◊〉 . l. 1. c. 4. a 〈◊〉 〈◊〉 condigno , In Dominica 18. post . Trin. in An. 10 ●0 . b 〈◊〉 dicuntur 〈◊〉 impropriè . In dominica Septuagsimae . b Distictè agere De mensuratione crucis an 1080. c Non merere ur ex condigno . Bern de Annunc . Virg. serm 1. an . 1140. Rom. 11. 6. Gal. 5. 4. Ioh. 1. 16. Coloss. 2. 9 , 10 1. Tim. 2. 6. Heb. 1. 14. Rom. 8. 26. 〈…〉 Ier. 31. 40. Psal. ● 1. Cor. 6. ● . a August . hom . de ovious c. 12. Humana divinitas , & divina humanitas mediatrix est . Leo epist. 10. Ioh. 3. 35. Ioh. 6. 51. 54. 1. Cor. 1. 30. Ioh. 17. 19. Cyril . in Ioh. l. ●1 . c. 25. Lib. 11. c. 22. Rom 6. 8. Cyril . in Iosu. l. 3. c. 37. & 4. 12. 14. & l. 10. 13. Coloss. 2. 10 1. Tim. 3. 16 Luk. 2.14 . Rom. 16. 2● . Heb. ● . ● . Coloss. 1. 15. 2. Cor. 4. 6. Ioh. 17. 23. Math. 26. 37. Zach. 12. 10. Eph. 4. 21 , 22. Psal. 84. 2. Thess. ● . 10. ● . Ioh. 3. 2● . Isa. 53. Ioh. 17. 3. 2. Cor. 10. 5. a Remenses in Rom. 10. 14. b Thomas Becket in Maria sp●̄ totam ponit post Christum . Matth. Paris in Henrico . 11. c Bellarm. tom . ● . de iustific . l. 5. c. 7. d Phil. 1. 21. 1. Cor. 6. 15. Ioh 6. 56. Heb. 10. 20. 1. Ioh. 3. 23 ▪ Eph. 3. 17. Pro. 5. 11. Psal. 59. 8. Luk. 21. 36. 2. Ioh. 3. Rom. 10. 5. Rom. 3. 22. 25. Ierem. 23. Rom. 3. 24. 26. Rom. 4. 1. Rom. 5. 19. a Lira vpō Rom. 5. & Bellar. de grat . ami . 1. l. 5. c. 17. In Dominica . 1. po . 〈◊〉 . Epiph . serm . 1. Epist. 190. Ad milites temp . c. 11. 1. Cor. 1. 30. 2. Cor. 5. 21. Fnchir . c. 41 & de verbis Apost . Serm. 6. Isa. 4. 6. Rom. 3. 25. Phil. 1. 29. Luk. 24. 25. a non insitis , sed inserendis . Ioh. 20. 28 , 29. Gal. 2. 20. Mar. 11. 24. Hel. 6. 18. a Chrysost. hom . 7. in Rom. Quam primum homo credidit , confestim simul iustificatus est . Rom. 4. Rom. 5. 2. Eph. 2. 6. Act. 2. 24. Ioh. 10. ●8 . Rom. 1● . 1. Cor. 15. 17. Rom. 8. 34. Ioh 7. 39. Luk. 24. 47. 1. Pet. ● . 3. Heb. 2. 5. Isa. 65. 27. Rom. 8. 1● . 〈◊〉 2. 7. Ioh. 16. 33. 1. Ioh. 5. 4. Rom 6. 4. 〈◊〉 . 20. 6. Act. 3. 25. 2. Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 14. Coloss. 3. 1. Act. 9. 4. Coloss. 1. 24. Hos. 11. 1. 2. Pet. ● . 13. 15. 1. Cor. 10. Isa. 6 3. 3. Mat. 5. 10. 1. Pet. 2. 21. Heb. 5. 8. Iob. 42. 6. 2. Cor. 1. Heb. 12. 4. Heb. 12. 7. 1. Pet. 4. 14. 1. Cor. 12. 9. Rom. 5. 5. 15. 4. 2. Cor. 4. 1● . Act. 14. 2. Tim. 2. ●● . Luk. 9. 23. 2. Cor. 12. 1. Cor. 1● . Rom 8. 2. ●im . 1. 12. 2 Cor. 15. 24. Ibid. v. 24. 1. Cor. 13. 13 ▪ Rev. 21. 4. Act. 3. 21. 1. Cor. 15 ▪ 28. Rev. 21. 3. Serm. de Temp. 148. Mat. 17. 2. Pet. 1. 4. Phil. ● . 21. Eph. 6. 13. Heb. 12. 1. ●am . 1. 14. Ro● . 1. 8. 35. Mat. 7. 13. ● . Tim. 1. 7. Heb. 11. 26. 〈…〉 Heb. ● . ● . 
A16995	----	A petition tho [sic] the lordes chancelours of both vniversities, & to all the noble LL. of Albion & Ierne [sic] to help reformation of errours bred by not knovving that T̀o katelthein eis adou' in the crede meaneth à going vp to paradise & no going to gehenna nor feeling of gehenna torment' : the ignorance of vvhich article hath vvroght [sic] much ruine to the Gospel vvher men geue over all resistance. Broughton, Hugh, 1549-1612. 1609 Approx. 3 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A16995 STC 3877.7 ESTC S3298 33143284 ocm 33143284 28357 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16995) Transcribed from: (Early English Books Online ; image set 28357) Images scanned from microfilm: (Early English books, 1475-1640 ; 1872:18) A petition tho [sic] the lordes chancelours of both vniversities, & to all the noble LL. of Albion & Ierne [sic] to help reformation of errours bred by not knovving that T̀o katelthein eis adou' in the crede meaneth à going vp to paradise & no going to gehenna nor feeling of gehenna torment' : the ignorance of vvhich article hath vvroght [sic] much ruine to the Gospel vvher men geue over all resistance. Broughton, Hugh, 1549-1612. [4] p. s.n., [Netherlands? : 1609] Place of publication suggested by STC (2nd ed.). Signatures: B² Reproduction of original in: Trinity College (University of Cambridge). Library. 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Bible -- Theology. 2005-08 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Mona Logarbo Sampled and proofread 2005-11 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Collegium S.S. et Individuae Trinitatis in Academia Cantabrigiensi A PETITION THO THE LORDES CHANcelours of both vniversities , & to all the noble LL. of Albion & Ierne , to help reformation of errours bred by not Knovving that To Katelthein eis adou in the Crede meaneth A going vp to Paradise : & no going to Gehenna : nor feeling of Gehenna torment . The ignorance of vvhich article hath vvroght much ruine to the Gospel : VVher men geue over all resistance . D . BANCROFT complained , R. H. to the LL. of Amsteldam , vvhen j vvas preaching at Middelburg , that j called him Athean , vilain , jevv , traytour . To these four j must ansvver . For the three first : he is no further charged then an allovver of the comon notes : & so longe the King cannot help him . The jevv Pharar hath caught him . Let him accept my defence for him , printed , & sent him , then yf he any vvit haue , he vvill svvear that my pen cleareth him from all blames vvhich he vvold fasten vpon him self . Novv touching the treason of the Libel : The Earle of Argiles cosin Germane , vvhich vvas vvith me at Geneva , told the K. hovv the senatours shevved him , that vpon Bancroftes libel , scoffing my hope in the scottish mist , a plot vvas Layd to kill me : hindering some hopes more then 40000 souldiers ▪ & 300. french crovvnes vvere offred me to hasten avvay : j beleued it not , till it came so nere that euen Beza made accompt j should never go avvay All this , ypon Bācroft his scophing of the Scottish mist . Touching the Diuinitie that to Descend to Hel in the Crede is to goe yp to Heauen : your honours see , that D. Bilson hath most mightilie proued that : so Bancroft allovving Bilson scoffeth him self : vvhē he scoffeth that vvhich D. Bilsō proued to be most sure : that he must be a most open atheist scoffing him self in the depth of Diuinitie , or the K. must be the matter of his Libel : as the K. often svvare in Scotland , that I should haue vvhat I vvold : for my dangers in his cause . And thus I ansvvear . vvhen the K. hath geven sentence , he may mot plead against that . I hope the K. vvill bridle him from that : by your Lps honorable aduertisement : & remember his vovved recompence . Your Lordslips most humble . Hugh Broughton . 
A16984	----	The holy genealogie of Iesus Christ both his naturall line of fathers, which S. Luke followeth, chap. 3, and his kingly line, which S. Matthew followeth, chap. I, with fit notation of their names / by H. Br. Broughton, Hugh, 1549-1612. 1612 Approx. 33 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A16984 STC 3867.9 ESTC S1830 22786601 ocm 22786601 25744 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16984) Transcribed from: (Early English Books Online ; image set 25744) Images scanned from microfilm: (Early English books, 1475-1640 ; 1788:24) The holy genealogie of Iesus Christ both his naturall line of fathers, which S. Luke followeth, chap. 3, and his kingly line, which S. Matthew followeth, chap. I, with fit notation of their names / by H. Br. Broughton, Hugh, 1549-1612. [8] p. Printed by W. White, dwelling in Cow-lane, At London : [1612?] Caption title. Imprint from colophon. Date of imprint suggested by STC (2nd ed.). Signatures: [par.]⁴. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Genealogy. 2005-08 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-05 Ali Jakobson Sampled and proofread 2006-05 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The holy Genealogie of Iesus Christ , both his naturall Line of Fathers , which S. Luke followeth , chap. 3. And his Kingly line , which S. Matthew followeth , chap. 1. with fit notation of their Names . By H. Br. To the Christian Reader . THE holy Genealogie of Iesus Christ ( may not be reckoned in the number of those prophane ones , which S. Paul condemneth in 1. Tim. 1.4 . for it ) doth not consist in a vaine repetition of Names , ( as many doe thinke ) neither is the knowledge thereof superfluous , ( as some doe affirme ; ) But verily ( if it be rightly vnderstood ) it is of exceeding great vse and consequence ; not onely to prooue Christ to be the promised Seede , ( which is a weightie poynt ; ) But also it serueth as a speciall guide , to direct vs in the true vnderstanding of all the Holy Storie : For the natiue iudgement of all men teacheth , that Histories cannot be learned rightly , without knowledge of the Persons vpon whom the Narrations goe . That beeing so , all that looke for Saluation by Scripture , which calleth vs vnto our Sauiour , should haue a special care to know our Lords Line : for vpon it , all the Stories go principally ; either in open phrase of words , or else with some close relation : as hee that will take but a serious view of our Lords line of Fathers , shall soone see , how all the Holy storie dependeth vpon it , and from it , as from a Fountaine , doth branch it selfe into a most pleasant varietie of all Gods holy proceedinges , in the wonderfull preseruation of his Church , and in the fearefull ouerthrow of all the enemies thereof . The Ebrew hath kept a perfect Register of all their Names vnto Dauid ; but after that Dauid had the promise of the Celestiall Throne , ( 2. Sam. 7. Then our Lords kindred was kept in priuate Recordes , all sauing foure : As Nathan for the first , and three others of him , that inherited Salomons right : And yet notwithstanding the God of Wisedome , hath not suffered those Names ( which the Ebrew hath omitted in the old Test . ) to perish in obliuion ; But the Holy Ghost hath been exceeding carefull , to set downe ( in Greeke ) a perfect Register of them all , in the very forefront , ( euen like a most stately Vlam or Porch , ) before the Temple of the New Testament . And yet , it is a most lamentable thing to consider , how many men doe peruert and obscure this glorious entrance of the blessed Gospel , to the great hurt of all Christianitie , & to the great hardoning of the poore blind Iewes in their obstinate resisting of all our Gospel : For say they , If so many grosse errours ( as many Christians haue broched for currant truth ) be set in the very forefrunt of all the N. Testament ; then Christ is not come in the flesh , neither is our N.T. from God. Which assertion cannot be denied , if it be true , as many doe affirme : First , That Salomons house did end in Achazias . Secondly , That King Ioas in Mat. 1. and Simeon in Luk. 3. are all one man. Thirdly , That Ioachaz a younger Brother , was made Father to Ioakim two yeares his elder . Fourthly , That Salathiel was the naturall Sonne of Iechonias , notwithstanding Gods Oath , that he should die childlesse . Ier. 22. But to cleare the holy Genealogie of Iesus Christ from these , and many other grosse errours , it will not be amisse , first to lay downe a briefe Table , to reconsile S. Matthew and S. Luke : which shall begin no higher then Dauid ; because the maine errours , are chiefly found in his posteritie . And after this , shall follow a more large Table of all our Lords Fathers , with briefe obseruations vpon their Names ; which shall be layde downe in their true distinctions , and with notations agreeable to the Ebrew , and to occasions , holden fitte to giue them names at their birth times : And herein we may consider the wonderfull prouidence of God , closely disposing their Names , to that which in Storie should be most famous : For it is euident , that the Names of our Lords line , were sagely giuen by the guidance of Gods spirit , and in more wise sort , then euer any fieigner could thinke vpon ; as the discreete Reader may easily discerne , by the correspondance of their Names , which abridge the Holy Story . The Syriaque or Chaldy , Arabique and Ethiopian , are as Ebrew . H. Broughton . A BRIEFE TABLE , RECONCILING S. Matthew and S. Luke : with Notes to cleere them from the errors of some , aforenamed . DAVID . Math. 1. SALOMON . Roboam . Abia. Asa . Iosaphat . Ioram . a Achaziah , These badde 3. and worse Iehoiakim , which were kild for euill ruling , S. Matthevv omitteth . Ioaz . * These badde 3. and worse Iehoiakim , which were kild for euill ruling , S. Matthevv omitteth . Amaziah . These badde 3. and worse Iehoiakim , which were kild for euill ruling , S. Matthevv omitteth . Ozias . Ioatham . Achas . Ezechias . Manasses . Amon. b Iosias . c Iakim , or Iehoiakim . Iehoiachin , or Ie-chonias . Hee ended Salomons race : for God swore , that he should leaue no Child behind him , Ier. 22.24 . Wherfore it is flat atheisme to prate , that he naturally became father to Salathiel . Although S. Luke had neuer left vs Salathiels familie vp to Nathan , yet Gods oath , Jer. 22. should make vs beleeue it . And when Zorobabel of Salathiel is chosē for Gods signet ( in the place of Jec●onias ) Aggi , 2.24 . then Zacharie taught chap. 12.10 . that they were of the familie of Nathan . And yet it is true also , that Jechonias begat Salathiel ( to wit ) as a successor to the Kingdome ; and so S. Matthevv doth meane : for any Learned know , that he beginning with the term● of begetting , might not depart frō it , where the custome of speach suffereth the catachresis : But yet the Iewes in Sanedrin foll . 38. say , That Jechonias by repentance called backe Gods oath : and still they teach , that Christ must come of Jechonias . That errour sendeth millions dayly to Abaddon . Luk. 3. NATHAN . Mattatha . Mainan . Melea. Eliakim . Ionan . Ioseph . Iuda . Simeon . Leui. Matthat . Iorim . Eliezer . Iose . Er Elmodam . Cosam . Addi . Melchi . Neri . Salathiel . Pedaiah . Zorobabel . ZOROBABEL . Mat. 1. * Abiud . He was also called Mosollam , 1. Chr. 3. That is , Hee shall be setled in Salem● ( and so Naaslon named Salmon , in this sence . ) The Crovvne belonged vnto him , and to the rest : and although Heathen kept them from it , yet they vvere setled in the Salem of a better kingdome , foreuer & euer . Dan. 7.18 . Eliakim . Azor. Sadoc . Achim . Eliud . Eliazar . Matthan Iacob . Ioseph . Hee should haue been King , if Tirants would haue giuen all men their right : and so our Lord ( his sonne by Lawes esteeme ) had been King of the Iewes : But would haue it in no other right , that his heauenly Kingdome might be knowne . Luk. 3. ☽ Rhefa . Hee is also called Ananias , 1. Chro. 3. A remēbrance of Annanias the noble martir ; the glory of men , that quēched the fire : he was fitly tearmed so , a father to Christ ; that quencheth Hell fire , from burning his seruants . Ioanna . Iuda . Ioseph . Semei . Mattathias . Maath . Nagge . Essi . Naum. Amos. Mattathias . Ioseph . Ianna . Melchi . Leui. Matthat . Eli. Mary . IESVS CHRIST . In this emptie place ( seeing we are in reconciling of the beginning of S. Luke and S. Matthew togeather ) it will not be amisse , to speake a litle in particular of their seuerall beginnings . Of S. Matthewes beginning . S. Matthew begins the storie of our Lords Fathers , no higher then Abraham : First , because the Land of Canaan , where the Kingdome should arise , was first promised to Abraham . Secondly , Christ was first promised to him in open distinct plaine words . Thirdly , he is made Father of all the Heathen , which should follow his beliefe : & the Heathen were to offer first fruites at Ierusalē ; as Maimony noteth , Bechor . per. 4. and so for Iewes & Gentiles , the beginning from him , is very fit . Of S. Lukes beginning . S. Luke , ( before he comes to lay downe the whole Naturall line of Christ ) hee doth in the first place ▪ ioyne the end of the Old Testament , to the beginning of the New : A most heauenly worke . And heere note the very names . Zacharj & Malachj , end the speach of God in the old Testament : and Zacharj and Malachj ( that is , Iohn Baptist ) are the first speach of the Angell Gabriel in the New. So sweetly both Testaments doe kisse one another : that it is not fit for the hid Apocrhipha to come betweene , to hide and obscure their glorious coniunction . The holy Genealogie of IESVS CHRIST : Both his naturall line of Fathers which S. Luke followeth , chap. 3. And his Kingly line , which S. Matthew followeth , chap. 1. With fit notation of their names . ADAM , Earthy . In my Obseruations vpon these first 10. Fathers , their notation is more largly opened . Seth , Sette . Called so properly by foresight , that his house onely should continue . Enosh , Sorrowfull . So called , for Idolatrie then arising . Kenan , Lamentable . So called , for Idolatrie then arising . Mahalaleel , Praysing God. As in sorrowes , that is all our comfort . Iared , Descending . Called so , because the world went from euill to worse . Enoch , Dedicated . Meant to God : as he walked with him . Methushelah . A weapō against death . Because during his life , he kept off the flood ▪ Lamech , Smitten . For not til his dayes , the Fathers die ; & then al sorrowes come to ripe hart smiting . NOAH . 10. Comfort . His notatiō is manifest Gen. 5. Shem , A name . His notation is opened in a treatise of Melchisedek . Arpachsad , A healer of very ruines . S. Luke ioyneth Cainan to Arpachsad ; vvhich the 70. first feigned , to delude Heathen : vvhom S. Luke ▪ follovveth as a reporter , but not as a iudge . Shelah , A Branch or Twigge . Eber , Passing : In and out , as the branches of a tree doe . Peleg , A deuision . In his time Tongues were deuided , and mans age halfed by the building of Babel . Rew , His like . Both liued iust equall yeares . 239. Serug , A principall ●ine . Nahor , Heated . As continuing the strength of the Vine . Terah , A scent . It should haue bin as that in Cant. 1.2 . but it fell out contrary . ABRAM , A father high . A name too stately for a mā , & therfore better changed Abraham , A father of a great multitude . A name too stately for a mā , & therfore better changed Isaak , Laughter , or Gladnesse . Iacob , A supplanter . Called also , Israel , Mightie with God. Heere beginneth the distinction of Iewes from Gentiles . Iudah , Prayse of God. Phares , A breach maker . By occasion at his birth . Hezron , The middle of ioy . He was borne in the middle , betwixt the Promise and the Lambe . Aram , High. Though borne in basenesse , in Egipt . Aminadab , A noble people . Though base in Egiptian eyne : all good are Aminadab , in Cant. vvhere the Latine keepeth the terme Aminadab . Nahashon , Experimenter . He had experience of the Promise from Egipt . Salmon , Set at rest . ( In the land . ) Booz , In him shal be strength . That appeared , when old Booz begat Obed Obed , A seruant . A stay to his old kindred . Ishai , Substanciall . Though base in Sauls eies ; yet he is honorably mentioned a Father of Christ : The root of Iessai . The Kingly line by Salomon : which S. Matthew followeth . chap. 1. DAVID , Beloued . ( Now for the Naturall line , looke to Nathan . ☞ — Bathseba , The daughter of oath . Kimchi thinketh that Dauid swore that her Son should reigne , whē her name was but Bath-shuange ( a noble daughter ) and was changed therevpon into Bath-shebange . Salomon , Peaceable . Roboam , The inlargement of y e people . Though it fell out othervvise . Abia , My Father is Iah , God. Asa , Healing . Syriaque : It fell out fit , in his seeking to Phisique . Iosaphat , The Lord is Iudge . His name is vsed appellatiuely in Ioel. for Gods iudgement . Ioram , God is high . Achaziah , God catcheth . As he did him indeed , Ioas , Desperate . And so he had bin , but for Iehoiadah , that saued him frō Athaliah . Amaz-iah , Strong in God. He vvas so in his ovvne conceit , as Ioas king of Israel telleth him : But Ioas his father in Barachias dayes , gaue him a name , that might haue kept him from Edoms Gods , to cleaue vnto God , that made him conquer Edom. Vziah , or Azariah , Iah - God is my strength . Io-tham , Iehouah is y e perfect . Achas , ( God ) catcheth . Ezekias , My strength is Iah-God . And so he vvas against Zaneherib : but vvhen he began to boast in his vvealth , as his strength , then he is told , that his posteritie shall serue in Babels court . Esa . 3.9 . Manasseh , A causer to forget : The former ruines of Iudah ; but he caused more . Amon , A Nurse . But he nourished Idolatrie . Iosias , My fierie ( zeale ) is Iah-God . So named whē Ieroboā fell to Idolatry . Iehoiakim , God will stablish : The seat of Iudah , though Babel captiue it . Iehoiachin . God will settle . The Infidell Iehoiakim gaue him that name in disgrace of Ieremie , telling of the Captiuitie : But God reuenged it ; for in him , Salomons race ended , the Crowne subuerted , and the Diadem was cast away : Then his race fayling , they were to seeke an Heire of the next of kin ; And that was * Salathiel ☞ the naturall Sonne of Neri , of the line of Nathan , the brother of Salomō , ( for from him by right , was to spring the successors of Iudahs Kingdome : ) So that Salathiel the naturall sonne of Neri , in succession of place , is called the Sonne of Ieconiah , 1. Chro. 3.17 . who had indeed ▪ no sonne by naturall propagation , but dyed childlesse , Ier. ●2 . 30 . And yet in right of the Kingdome , Salathiel succeeded him as Heire . And in that sence S. Matthew doth say , Iechonias or Iehoiakim begat Salathiel . Math. 1.12 . Marke the woonderfull prouidence of God in this Familie , that all this while , nor after for the Kings line , they neuer named two by one name ; because it would much haue troubled mens memorie : as the nigh names Iakim & Iachin , haue troubled Greekes and Latines exceedingly , taking one for the other . The naturall line by Nathan , which S. Luke followeth chap. 3. The line of DAVID by Nathan , is called the Holy seed . Esa . 6.13 . NATHAN , is Salomons brother of Bathsheba . 1. Chro. 3. * Giuen ( God ) hath giuen . The Prophet Nathan told Dauid of this speciall Sonne : and after the Prophets name he vvas to name the Child of vvhom Christ should come . Againe , Nathans sonne * Mattatha , hath a name of the same force , to cause better marking : as tvvise also Matthat , and tvvise Mattathia . All call to ma●ke Nathans name & case . A principall matter . * Mattatha , A Gift : As euery Child is for the Parents . Mai-nan , Waters of breeding . Be like the mother bore many other childrē , or the familie was populous . Melea , Full. That seemeth to be giuen by like occasion . Eliacim , God can settle . Ionan , It is all one with Iohn In the Greeke . 1. Chro. 3. or after the tongue of Ismael , much neere Isaaks . So it is in the Arabique translation ( in the secund Ioanna . ) Ioseph , God will adde . They name not their children by any younger Patriarke then Iudah , except by the vvorthy Ioseph . The onely named after the Patriarkes . In Genesis their notation lieth . Iudah , 2. Prayse of God. They name not their children by any younger Patriarke then Iudah , except by the vvorthy Ioseph . The onely named after the Patriarkes . In Genesis their notation lieth . Symeon , Hearing . They name not their children by any younger Patriarke then Iudah , except by the vvorthy Ioseph . The onely named after the Patriarkes . In Genesis their notation lieth . Leui , Coupled . They name not their children by any younger Patriarke then Iudah , except by the vvorthy Ioseph . The onely named after the Patriarkes . In Genesis their notation lieth . Matthat , A Gift . As Mattatha , and Nathan . Iorim , God will make high . As Ioram . Eliazer , My God hath the strength . Iose , Saluation . As the Aethiopiā translation follovveth the Ebrevv terme vvith the letter Ain in the end : vvhich later Greeks omit , & the Ierusalemie , & the other Talmud Er , God is vigilant . Elmodam , God measureth . A memorie of Ioctans familie . Cosam , Foretelleth : Or all one with Chusan . A memorie of the Aramite Chusan , for some high cause ; as that Manasse or Amon were new Chusans . Addi , My Ornament : As any good child is to his parentes . Melchi , The King is mine . Neri , The Candle is mine . As Dauid is called Ner ( Light of Israel . 2. Sam. 21.17 . ) they knevv by Sop. 1.8 that Salomons race should faile , * ☜ — and theirs be heires to Dauids Throne . * Salathiel , Asked of God. Samuel and hee , are of one notation . Pedaiah , God redeemeth ( from Babel . ) Zorobabel , A fanner of Babel . This name glaunceth at Babel the Golden head beaten to dust . Hee vvas in Babel ( as Mercerus vvell gathereth vpon Aggi ) Shaeshbazar , chearefull in sorrow ( of Babel . ) A name not dangerous , as the other vvas in Babilon . Ezra . 1. Z●robabel had sonnes , Abiud & Rhesa : S Luke prosecuteth the line of Rhesa vnto Eli the father of Mary . And S. Natthew folloveth the line by the other brother Abiud , vnto Ioseph th● husband of Mary : So that Ioseph & Mary came both of the seed of Dauid by the line of Nathan . There is no disagreement therefore found betvveene S. Matthew and S ▪ Luke , but either of them haue desc●ibed aright the true Genealogie of Christ . S. Matthew the Kinges line , S. Luke ▪ the Fathers . Abiud ☟ * ●ooke to these marks on the other side . Rhesa . ☟ ☽ ●ooke to these marks on the other side . Zorobabel . S. Luke followeth this line by Rhesa , being the Fathers line , and Saintes of the high Trini●ie . Dan ▪ 7.18 . ☽ Rhesa , The head . Though his brother Abiu● vvas the father glory , as heyre . Ioanna , The grace of God. A memory of the famous Iohn , Iehoi●●ah , or Barachias . Iudah , Prayse of God. Ioseph , God will adde . Semei , Hearing . All one with Simeon . Mattathias , A gift of God. Ma-hath , Broken. Nagge , Light. Essi , My prayse or glory . As all good children are to their Parentes , of Chashal a Chaldie tearme ; as novv Iudah spake ●haldy . ch . or ceth ▪ is commonly omitted of the Greek●s . Naum , Comort . Amos , Strong . So was Esayes father called : or as Nahum , so Amos may be after the name of Amos the Prophet . Mattathias , A gift of God. Ioseph , God will adde . Ioanna , The grace of God. Melchi , The King is mine . Leui , Coupled . Matthat , A gift . Eli , Ascending . As in his daughter & her son , the degree was highest . Mary , High , or from bitternes of the sea . A memory of Moses sister . IESVS , A Sauiour : Being sonne of Mary , of Eli , of Adam , of GOD : and so both God and Man. S. Matthew followeth this line by Abiud , being the Kings line . The most of these names are of notation , arguing comfort against the Persians and Greekes : And they are called in Daniel , The Saints of the high Trinitie , who shall possesse a Kingdome for euer and euer . Dan. 7 18. * Abiud , My father oweth the glory , ( Not the Persians . ) Eliacim , God will stablish . These names are taken from Psal . 89. which handleth the state of Christ his Kingdome : as these men felt it not earthly , but spiritually . Azor , Strength . These names are taken from Psal . 89. which handleth the state of Christ his Kingdome : as these men felt it not earthly , but spiritually . Sadoc , Iustice . These names are taken from Psal . 89. which handleth the state of Christ his Kingdome : as these men felt it not earthly , but spiritually . Achin , I will settle . That word is in Psa . 89. vers . 5. in the Ebrew text , Eliud , My God hath the glory . Eliazer , My God hath the strength . Matthan , A gift . Novv vvhen Iudah cast off the Greekes , the names are of other matter . Iacob , A supplanter . Remembrances of old comfort in Egipt , and the first of the Kings line , that are named after their Fathers . They novv end Israels line vvith tvvo the most famous names . Ioseph , God will add . Remembrances of old comfort in Egipt , and the first of the Kings line , that are named after their Fathers . They novv end Israels line vvith tvvo the most famous names . VVho vvas the Husbande of Mary the Mother of our Lord IESVS CHRIST , vvho being to be holden Iosephs sonne , by all Lavv vvas borne King of the Iewes . That he acknovvledged , Pilate graunted ; and the Iewes could name none but Caesar , to hinder his right . Also , the Starre declared thus much ; and Herod sought one borne a King. And after that he had confirmed the couenant for many , Dan. 9. then he is made Heire of a●● ; ouer all povvers in this vvorld and in that vvhich is to come . Amen . At London printed by W. White , dwelling in Cow-lane . Notes, typically marginal, from the original text Notes for div A16984-e10 a They are greatly deceiued , that end Salomons house in Achaziah , & bring aboue 600. errours into y e Genealogie : Besides , they deriue our Lord from most wicked folke ; though he honoured all his true Fathers with y e gift of fayth , being the roote of goodnes , whom we are to follow in the honouring of our Parents , and can not goe before him . * It is a great errour of many , that make this Joaz and Simeon in Luk. 3. to be all one person : for Simeon there , is the son of Iuda , and Ioaz here , is the natural son of Achaziah , ( for Salomons house did not end in Achaziah : ) as we are taught by sixe plaine testimonies of scripture , 2. king . 11 , 2.13 , 1.14 , 13. 1. Chro. 3 . 1● . 2. Chro 22.11.23.3 . b Whereas Iosias begetteth Iechonias and his breathren , Math. 1. vnderstand by breathren , cousins : That Iosias the Grandfather , begat vnkles to Iechonias , as Tzedechias is called his brother . 2. chro . 36.10 . but he was properly his vnkle , and brother to his father . 1. chro . 3.15 . 2. king . 24.17 . and he is also his sonne for successiō . 1. chro . 3.16 . c It is a wonderfull thing that any man of learning , should be so much deceiued as to make Iehoiakim an elder brother ( and the naturall sonne of Iosiah ) to be the naturall sonne of Ioachaz , who was two yeares his younger : as the text it selfe doth planely shew . 2. ki●k . 23.30 . 2 chro . 36· * In these , regard stories and sentences of faith , from the Patriarkes : as Ioseph 4. times . Simeon once ( Semei also is of the same notation ) Leui twise , Eleazar twise , Iuda twise . The often repetition of like names , sheweth that the line was not He●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * In these , regard stories and sentences of faith , from the Patriarkes : as Ioseph 4. times . Simeon once ( Semei also is of the same notation ) Leui twise , Eleazar twise , Iuda twise . The often repetition of like names , sheweth that the line was not He●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * In these , regard stories and sentences of faith , from the Patriarkes : as Ioseph 4. times . Simeon once ( Semei also is of the same notation ) Leui twise , Eleazar twise , Iuda twise . The often repetition of like names , sheweth that the line was not He●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * In these , regard stories and sentences of faith , from the Patriarkes : as Ioseph 4. times . Simeon once ( Semei also is of the same notation ) Leui twise , Eleazar twise , Iuda twise . The often repetition of like names , sheweth that the line was not He●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * ●biud ☟ — ☝ 
A18375	----	The passion of Christ, and the benefits thereby. By Bartholomew Chamberlaine, Doctor in Diuinitie Chamberlaine, Bartholomew, 1545 or 6-1621. 1613 Approx. 42 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A18375 STC 4947 ESTC S117537 99852750 99852750 18093 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A18375) Transcribed from: (Early English Books Online ; image set 18093) Images scanned from microfilm: (Early English books, 1475-1640 ; 1229:20) The passion of Christ, and the benefits thereby. By Bartholomew Chamberlaine, Doctor in Diuinitie Chamberlaine, Bartholomew, 1545 or 6-1621. [40] p. Printed [by T. Snodham] for Thomas Pauier, London : 1613. Printer's name from STC. Signatures: A-B C⁴. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Passion -- Early works to 1800. 2006-07 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 John Pas Sampled and proofread 2007-10 John Pas Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE PASSION OF CHRIST , and the Benefits thereby . BY Bartholomew Chamberlaine , Doctor in Diuinitie . 1 IOHN 1. 7. The bloud of Iesus Christ , the Sonne of God , purgeth vs from all sinne . LONDON : Printed for Thomas Pauier . 1613. THE PASSION of Christ , and the benefits thereby . HEBR. 9. 28. Christ was once offered to take away the the sinnes of many : and vnto them that looke for him , shall he appeare the second time , without sinne , vnto saluation . THis Scripture , found in the ninth to the Hebrewes , written by Saint Paul ( as some thinke ) but sprung from the Holy-Ghost , as the Catholike Church beleeueth , plaine in words , certaine in sense , short in reading , containeth two necessarie , notable and large points . The first is , the offering of Christ , and wherefore he was offered , in these words ; Christ was once offered , to take away the sinnes of many . The other , the comming of Christ : vnto whom , and wherefore he shall come , in the second Branch , Vnto them that looke for him shall hee appeare the second time , without sinne , vnto saluation . The first is for me , being the doctrine of Christ crucified , which onely is to be preached : for the time also , being the Passion weeke , wherin especially it is to be meditated , and for the most Noble and Honourable Audience , being Christians , which seeke saluation by Christ crucified , & no where else : and therefore contenting my selfe with the first part at this present , by Gods grace and your Honourable permission , I am to handle the Passion of CHRIST , briefely , to auoid tediousnesse : plainly , to edifie all : truely , out of the Scriptures : and , I hope , comfortably , both to you , and my selfe ; in this order : First , I will touch the things which went before his Crosse , not all , but some : Secondly , what hee suffered on the Crosse , and what chanced about the time of his Passion : thirdly , what good wee haue by Christs Passion , and how wee should meditate thereon . That the Treatise may be to the glory of God , I beseech you let vs ioyne in heartie prayer vnto God. O Almightie , &c. THe bloudy and bitter Passion of our Lord and Sauiour Iesus Christ , God and man , in the sixe and twentith , and seauen and twentith Chapters of S. Mathew , is largely and comfortably discoursed . How he was betraied by Iudas with a kisse , accused of the Iewes , condemned vnder Pontius Pilate , and crucified betweene two Malefactors ; his Soule being troubled ; his Heart grieued ; and his Body tormented with the nayling of his blessed Hands and Feet , with the piercing of his gracious Side , vvith the shedding of his most glorious and precious Bloud . So the Sonne of God , the Lord of Glory , the Prince of Peace , was entreated of miserable Miscreants . So hee , which knew no sinne , was made a sacrifice for our sinne . Now if the Vaile of the Temple did rend asunder from the toppe to the bottome ; if the Graues did open , & the bodies of Saints ( which slept ) arose ; if the Earth did tremble and the stones claue asunder when this vvas done ; how can it be but that we should be moued when this is preached ? Our Hearts may tremble to thinke of it , so may our Tongues to speake of it , yet we may reioyce in Christ crucified , that by the vertue of his Passion our ransome is payed , our wounds healed , satisfaction for our sinne made ; Death conquered , Sathan subdued , Hell ouercome , Sinne killed , God pacified , and wee to him reconciled . And now to begin with those things which went before his Crosse : may wee not thinke his suffering was exceeding great , when he sweat bloud ? and that did Christ in mount Oliues , being in an Agonie , kneeling downe deuoutely , and praying most earnestly . It is an vsuall thing for a man in anguish to sweat ; but to sweate bloud , and to sweate it in such abundance , that euen drops like bloud should trickle from his Body vpon the Ground , this is not an vsuall thing ; this was a strange thing ; this was proper onely to Christ ; this declared griefe vnspeakable , paine intollerable . And did Christ shed drops of bloud for our sins , & cannot wee shed one teare for the same ? O that my Head were a Well of water , and my Eyes a Fountaine of teares , that I might bewaile the vnthankfulnesse of the world ! The matter which hee had in hand , was waightie ; the worke which hee had to accomplish , was great ; the conflict , strong ; the enemies , mighty ; their assaults many . The Worke was mans Redemption ; the Conflict was with Sinne , with Death , with Sathan , with Hell , with the Law , and with the wrath of GOD. And would not those enemies , so many in number , so mightie in power , so terrible to behold , make a man to feare , to tremble , and to sweate ? If Christ had beene meere man , he could not haue encountred with them : but being God and man , did encounter with them all , ouercame them all , lead them captiue all , and hath triumphed ouer them all , though it cost him drops of bloud , with strong crying and teares . What say I drops of bloud ? it cost him more , that which was dearest vnto him , his life , before he could bring vnder so mightie enemies as man had , and accomplish so painfull a worke as Redemption is , and pacifie so great a person as is the most high , almightie and euer-liuing God. O man , remember the drops of bloud which CHRIST did shed for thy sake , for thy sinne , for thy soule , and for thy saluation : loue him for it ; thanke him for it ; serue him for it all the dayes of thy life . And thus much for the suffering of Christ in Mount Oliues . Secondly , wee may conceiue his suffering was exceeding great , when being sorrowfull and grieuously troubled , hee said : My Soule is heauy euen vnto death . When hee fell on his Face , and prayed thrice : O my Father , if it be possible , let this Cup passe from mee ; meaning his bitter Passion : not that he was vnwilling to take it ( for , in all things he submitted himselfe to his heauenly Father ) but those earnest speeches declared the heauy burden of sinne , which lighted on him , the painefull griefe which hee endured , the grieuous paine which he suffered , the great torments , and terrours which hee sustained for our sakes . The soule of Christ was from heauen heauenly , neuer bespotted with any vncleannesse , but pure without corruption notwithstanding it was heauie , and touched with the feare of death , in consideration of our sinne , which had deserued death , with an infinite number of miseries beside , all which lighted vpon that innocent Lambe ; ( which neuer displeased God , nor offended man ) that by his stripes wee might be healed . And what an hell thinke we was Christ in , when he prayed thrise most feruently , to haue that bitter Cuppe passe from him ? No doubt hee felt the waight of sinne , the Wrath of God against it , the Iustice of God requiring punishment for it , the power of the Law pronouncing condemnation to it , the force of Death , the tyranny of Sathan , the torments of Hell , which no tongue can expresse , nor heart conceiue . And this made Christ to say in anguish of Spirit : My Soule is very heauie euen vnto the death . And to pray three times ; O my Father , if it be possible , let this cup passe from me : yet to shew that therefore hee came into the world , and that he was content to dye , hee submitted his will to Gods , saying ; Neuerthelesse , not as I will , but as thou wilt . Thirdly , he was betrayed by one of his owne , Iudas by name ; a Iudas in hart , a Iudas in tongue , a Iudas in deed , came to him with a Iudas kisse , saying ; Haile Master , and betrayed Christ . O beastly traiterous Beast , to betray thy Master , and that vnder colour of friendship with a kisse . I say , to betray thy Master , whom thou wast bound to defend , and oughtest to haue loued . It was too much for any Barbarian to haue done : but for thee which didst call him Master , vvhich didst beare his Bagge , which didst sit at his Table , which wast conuersant vvith him , to doe it , was a Iudas tricke , indeede , too-too traiterous , shamefull and beastly . But what will not the desire of money doe ? What will you giue me ( said IVDAS ) and I will deliuer him vnto you ? I will deliuer him vnto you : but first I must know what you will giue me . Iudas tooke part with the Iewes , Iudas betraied Christ , Iudas damned himselfe , and all for what will you giue me ? But what did his money him good , when he had lost Christ , lost Heauen , lost his Soule , and damned himselfe ? But was this the end of this ? When Iudas saw he was condemned , he repented himselfe , he brought againe the thirtie pieces of siluer to the chiefe Priests and Elders , he said , I haue sinned , betraying the innocent bloud : he cast downe the siluer pieces in the temple , he departed , and went and hanged himselfe . Hanging was the end of Iudas : a fit end for such a traitor : but that is not all , he hangs in hell perpetually for it , and he is serued as he deserued , most iustly : for bloud will haue bloud . But did Iudas repent ? so is the text , He repented , and he said ; I haue sinned , betraying the innocent bloud . He did not repent truely , for then hee would not haue hanged himselfe . The word Repentance was in his mouth , but the thing vvas not in his heart : within him was a tormenting conscience , which did accuse , iudge , and condemne him , which did set before his eyes , the haynousnesse of his fact , the grieuousnesse of GODS Wrath , Iudgement without mercy , Hell-fire without redemption : This desperate minde made him to depart from the companie , to take an halter , and hang himselfe . See the force of Conscience in Iudas : Mala conscientia delictorum nostrorum testis , iudex , tortor , carcer , accusat , iudicat , condemnat . An euill conscience is a witnesse , a Iudge , a tormentor , a prison of our sinnes ; it doth accuse , iudge , and condemne . What thing more grieuous , then day and night to carry about such a witnesse , Iudge , Tormenter , and prison ? Omnia potest homo fugere praeter cor suum : Nam quocunque vadit , conscientia eum non derelinquit . A man may auoide all things but his owne heart ; for whither-soeuer hee goeth , it goeth with him , either to excuse or accuse , which are the effects of conscience . The testimonie of a good conscience is a precious iewell , and ( as Salcmon saith ) a continuall feast , because it maketh a man alwayes merry . The putting away of a good conscience causeth shipwracke of faith , as in Himenaeus and Alexander . Happy , therefore is he which can truly say with that elect vessel S. Paul , Herein I endeuour my selfe to haue alway a cleare conscience towards God , and towards men : for if our heart condemne vs , GOD is greater then our heart , and knoweth all things ; but if our heart condemne vs not , then haue wee boldnesse towards him , and whatsoeuer we aske in faith we receiue of him . A sicke conscience can no Physitian in the world cure , but that heauenly Physitian Christ Iesu : to him therefore let vs resort with all humilitie . But to Iudas againe : What will you giue me , and I will deliuer him vnto you ? The desire of money is the roote of all mischiefe . They which are poysoned with it doe erre from the Faith. They pierce themselues through with many sorrowes : they fall into temptations , into snares , into many foolish and noisome lusts which drowne men in perdition and destruction . But men of God must flie those things and follow after righteousnesse , godlinesse , faith , loue , patience , meekenesse , laying hold of eternall life , whereunto they are called . By the end of Iudas let Seruants take heede that they betray not their Maisters : for treason and rebellion most commonly haue a shamefull end ; such is Gods iust iudgement . Let Masters also beware , that they trust not euery seruant too farre , no not though he be of his houshold , and pretend good-will , and seeme trusty ; euen so did Iudas , yet was hee in truth , but a seemer , a dissembler , a traitor . For , as there is no griefe to that of the minde , no losse to that of life , no feare to that of destruction ; so is there no enemie to a dissembling friend , no treacherie to that which one of a mans owne may practise . Here is Iudas for an example : one of Christs Apostles , and of his houshold ( as I may say ) one that asked , Master , is it I ? one that kissed him , and seemed as trusty as any the rest : yet for all that he was but a Iudas , a halter , a cloaker , a dissembler , a traitor . All is not honie that is sweet , neither is all gold that glisters ; so is not euery one a true seruant that saith , Master . Iudas was a double fellow , hee had one question to Christ , another to the Iewes : to Christ , Master , is it I ? but to the Iewes , what will you giue me , and I will deliuer him vnto you ? This question of Iudas for the first part is very rife in the world at these dayes : I will doe you a pleasure , but what wil you giue me for my paines ? I will lend you a summe , but what will you giue me for interest ? I will let you a piece of land , but what will you giue me for a good fine ? Hee that will giue most shall haue it : so all is , what will you giue me , and little without what will you giue me . But let them vse it as long as they will , it is but Iudas his question ; Christian charitie asketh no such question , and yet is ready to pleasure and to lend . And thus much for the treacherie of Iudas . I will omit , for breuities sake , many circumstances , as that all his Disciples forsooke him , and fled like cowards when they saw swords and staues against him ; that Caiaphas the hie priest accused him of blasphemy , that the people spat on him , and smote him with rods , that Peter denied him with a lie , with an othe , with a curse . I come to Pontius Pilate the Gouernour . This man though hee knew well , that for enuy they had deliuered him , though his Wife sent vnto him vpon the Iudgement seate , to haue nothing to doe with that iust man , though hee found no cause of death in him ; yet like a naughty man , and timerous Iudge , he let goe an arrant Theefe , Barrabas , and deliuered Iesus to be crucified , & then before the multitude tooke water and washed his hands , saying ; I am innocent of the bloud of that iust man. He confessed him a iust man : why then did he giue sentence on him ? He said he was innocent of his bloud , and yet did consent to shed it . No , no , Pilate was guiltie of Christs death , and could not shift himselfe of it by taking water and washing his hands . What a matter was this , Barrabas to be preferred before Christ ? a murtherer let goe and an innocent person scourged ? But see enuie : they enuied Christs vertues . Inuidia est virtutis comes . If Pilate had beene a good man , finding no cause of death in Christ , hee would haue stoode with him to death , & not for feare , or any other carnal respect haue condemned him . After the souldiers tooke him in the common hal , first they stripped him , then they put about him a robe of scarlet , on his head they set a crowne of thornes in his right hand they put a reede before him , they bowed their knees , in mockage , saying , Auc rex Iudaeorum : Afterward they spit on him , and with a reed smote him on the head . Thus when they had mocked him , they tooke the rode from him , and put his owne rayment on him , and led him away to be crucified . What villany was this ? Christ being God could haue staid their fury , yea , haue striken them starke dead with a word : but hee would not for our sakes . If those souldiers had knowne what they did , with whom they dealt , whose sonne he was , from whence he came , and whither hee would , what power he had , they would haue staied themselues : but being full of ignorance , they did what they did . For had they knowne , they would not haue crucified the Lord of glory . But yet ignorance excused not . For ignorance in those which would not vnderstand , without doubt is a sinne : Ignorance in those which could not vnderstand , is a punishment for sin : neither is excusable ; both are damnable . We haue heard what Christ suffered before hee came to his crosse , that he sweat drops of bloud in mount Oliues , that being sorrowfull he prayed earnestly to haue that bitter cuppe passe from him , that he was betraied by Iudas with a kisse , that hee was forsaken of all his Disciples , that he was accused by Caiaphas for a blasphemer , that he was denied by Peter thrice , that hee was condemned vnder Pontius Pilate . It followeth that I speake of his suffering on the crosse . Christ being on the crosse suffered reproch of the passers by , of the Priestes , Scribes , and Pharises , and of the Theeues . The passers by wagging their heades , reuiled him , saying : Thou that destroyedst the temple of God , and buildedst it in three dayes ; if thou be the Son of God , come down from the crosse . Likewise the Priests , Scribes , Elders , and Pharises mocked him , saying , He saued others , but himselfe can he not saue : if hee be the King of Israel , let him come downe from the crosse , and wee will beleeue him . The theeues also doth at the first , cast the same thing in his teeth . Christ indeede said : destroy this Temple , and in three dayes I will raise it vp againe . The Iewes mistooke him : they meant that great temple in Hierusalem , which had beene a building fortie and sixe yeeres : but he meant the Temple of his body , that after they had destroyed , mangled , and killed it , he would raise it from death the third day , as in truth he did . Now if they had vnderstoode him , they would neuer haue mocked him with that saying : but seeing him to rise againe , haue confessed him to be the Son of God. The wicked Priests , Scribes and Pharises mocked him saying : hee saued others , but he cannot saue himselfe : If he be the King of Israel , let him come downe from the crosse , and we will beleeue him . Christ indeed saued others , all , that beleeued in him , from the guilt of sinne , from eternall death , from the tiranny of Sathan , from the curse of the law , from the wrath of God. Himselfe also he saued , in that he got the victory , and rose againe the third day : but these blinde priests , Scribes and Pharises , vnderstoode not this , and therefore they mocked him with it . Moreouer , Christ could haue come downe from the crosse if he would , but he knew it not to be expedient . He would not yeeld to their fancies , if he had come down , they would haue beleeued him neuer a whit the sooner : some would haue said he did it for feare of death : some to shew what he could doe : some for one respect , some for an other . And therefore CHRIST knowing this , yeelded not vnto them , but went forward with the worke he had in hand , which was by his crosse to appease the wrath of God , to satisfie his iustice , to make him fauorable vnto sinners , by offering a full and perfect sacrifice once for all : and therefore he is a priest , not according to the order of Aaron , which by imperfection did need a successiue , but according to the order of Melchisedec , and that for euer . To proceede : from the sixt houre to the ninth , there was darknes ouer all the land , for the Sunne was darkned . About the ninth houre Iesus cried with aloude voice , Ely , Ely , lamasabacthany . My God , my God , why hast thou forsaken mee ? Behold the Passion of Christ . He cried , with aloude voice he cried , vnto heauen he cried , as one forlorne he cried : My God , my God , why hast thou forsaken me ? No tongue can expresse , nor heart conceiue the pangs , the paines , the punishment which he suffered . For the time the paines of the damned , the torments of hell fell vpon him , which wee for our sinnes had deserued , and should haue suffered for euer and euer in hell , had not he so suffered on the crosse . What terror was this to behold , man in his fall , God in his wrath , sinne in his desert , the law in his curse , the diuell in his tyranny , hell in his torments ? What terrour was this ? God in his wrath is a consuming fire : man in his fall is a lost cast-away : sinne in his desert is a damnable thing : the law in his curse is a heauy thunderbolt : the diuell in his rage is very terrible : hell in his torments is intolerable . And what a terrour was this ? These things Christ did behold , nay did suffer , and the paine did make him crie aloude : My God , my God , why hast thou forsaken me ? not that God forsooke Christ at any time : but this speech declared that conflict , that terrour , that torment , vvhich no creature beside could haue endured . For it cost more to redeeme soules , so that a man must let that alone for euer . Then most true is that article of our Creede : He descended into hell , for the time he suffered the paines of hell , together with the extreame shame , as the victory of sorrowes , whilest being held in the graue vntill the third day , he lay as it were oppressed of death . The vertue of his passion reacheth downe to hell , to redeeme mankinde from the paines of hell which hee had deserued , to ouerthrow Sathan the prince of hell , to dissolue his workes which are sinne , and death , to deliuer mankinde which are vnder his subiection , to purchase for him Gods fauour , forgiuenes of sinnes , and eternall life . Christ on the crosse offered vp his soule and body a sacrifice to saue our soules and bodies . On the crosse hee suffered in soule and body to make satisfaction for our sinnes committed in soule and body . And the suffering in both was so great , that he cried aloude , My God , my God , why hast thou forsaken me ? In that he said , my God , with a repetition , hee assured himselfe still of his fauour , of his protection , and of deliuerance : by that speech he despaired not , but expressed the greatest sorrow , the heauiest paine that could be endured , for the redemption of mankinde . We haue heard what a notable sacrifice Christ offered on the crosse , not the bloud of goates or calues , but his owne bloud to purge our consciences from dead workes to serue the liuing God. This is that sacrifice which was figured by the Paschall Lambe , by the brasen serpent lifted vp in the vvildernesse , by the whole burnt sacrifice , by the peace offering . A remembrance of this sacrifice , is our cōmunion of bread and wine , the one representing Christs bodie rent , the other his bloud shed for our sinnes . This is that sacrifice whereby Abel , Noe , Abraham , Isaac , and Iacob , all the faithful Patriarchs and Prophets , all the beleeuing persons from the beginning were saued . For , Christ is the Lambe , slaine from the beginning of the world . Slaine in the figure , in the purpose of God , in the vertue of his passion from the beginning of the world . Then is Christ slaine to euery one , vvhen hee beleeueth him slaine . Iesus Christ yesterday and to day , the same for euer . From the beginning of the world to his ascension that is yesterday , from his ascension to the common resurrection , that is to day , from the common resurrection for euer he is one . Therefore one faith , one religion , one kinde of Sacraments in substance , one way to heauen from the beginning , one spirituall meate & drink . Our fathers did all eate the same spirituall meate vvhich vve eate , and drinke the same spirituall drink which we drink . They dranke of the Rocke which followed them , and the rocke was Christ . For though they did eate Manna , and dranke water out of the rocke , yet the faithfull spiritually did feede on Christ : because that visible meate they vnderstood spiritually ; they hungred after it spiritually , they did taste it spiritually , that vvith it they might be satisfied spiritually . And Bertramus saith , that our fathers did eate the selfe-same spirituall meate which we eate : because one and the same Christ fed the people in the wildernesse with his flesh , and refreshed them with his bloud , and now feedeth the faithfull in the Church with the bread of his bodie , and refresheth them with the vvater of his bloud . But what is it to eate the flesh of Christ ? It is to rest vpon him vvith a sure trust , by his grace spirit , presence , to be fed , nourished , susteined to eternall life Or as Christ himselfe saith : He that eateth my flesh , and drinketh my bloud , abideth in mee , and I in him . To eate the flesh of Christ , and drinke his blood , is to abide in Christ , and to haue Christ abiding in vs. And therefore S. Augustine saith , hee that abides not in Christ , and in whom Christ abideth not , eateth not spiritually the flesh of Christ , although visibly and carnally he presseth with his teeth the Sacrament of the body and bloud of Christ : but rather eateth the sacrament of so great a thing to his condemnation . Whereby it may appeare that we at this day preach the selfe same Gospell which was in the beginning of the vvorld , that is , vvee preach Christ crucified , which was opened to our first father in paradise , renewed to Abraham , and all the Patriarchs , figured by all the sacrifices of the Law , witnessed by the Prophets , pointed vnto by Iohn Baptist , preached by Iesus Christ himselfe , and deliuered by his Apostles . And therefore it is most true , ancient , catholike and apostolike . Now to the things vvhich hapned about the time of his passion : the graues did open : the dead bodies which slept arose : the vaile of the temple did rent in twaine from the top to the bottome : the earth did tremble : the stones did cleaue asunder . These things declared that a notable person suffered , yet the Iewes were not touched . These vnsensible creatures were moued , yet the Iewes hearts were hardned . The Centurion , when hee saw what was done , glorified God , saying : Of a suretie this man was iust . The souldiers that watched him , when they saw the earth quake , and the things that were done , feared greatly , saying : Truely this was the Son of God. A confession to the glory of God , to the comfort of themselues , to the prouing of a Sauiour , and to the terror of the Iewes . This man whom yee haue contemned , whom ye haue condemned , whom yee haue reuiled , whom yee haue scourged , whom ye haue crucified , truely was the Sonne of God. The renting of the Temple , the quaking of the earth , the cleauing of the stones , the opening of the graues , the rising of the dead , doe proue , that truely he was the Sonne of God , and without all doubt a iust man. A iust man indeed : For in his heart was neuer euil thoght ; out of his mouth neuer proceeded euill word ; with his body he neuer wrought ill deede : but in heart hee was alwaies tender and louing , in word gentle and meeke , in dealing iust and vpright . Yet was he accused , condemned , and put to a most shamefull death , the death of the crosse , as a most notorious malefactour . And all this was done to worke the worke of mans redemption . Here come in certaine questions . The first is , whether Christ could haue deliuered himselfe from their hands . The answere is , he could . For he is God omnipotent : but he did not , that the scriptures might be fulfilled , that our redemption might be made , that our saluation might be accomplished . The second question is , whether the Iewes were to be excused , seeing it was the good will of GOD that CHRIST should die . The answere is , in no wise : Because they did it of ignorance , enuie and malice . And whereas good came thereby to mankind , that was to be ascribed to Gods goodnesse , which did turne their sinne to a good end : Deus tam bonus est , vt ex malis eliciat bona . God is so good that he turnes euill to good . The third question is , whether all they are damned which put Christ to death ? I dare not so say , seeing Christ prayed for them : Father forgiue them , they know not what they doe . But this I say , whosoeuer of them died , not beleeuing that person to be the Sonne of God , the onely Mediator betwixt God and Man , the onely redeemer , and purchaser of forgiuenes of sinnes , the onely high priest of good things to come , whosoeuer I say departed out of this faith , is damned for euer and euer . I Proceede to the benefits , which we inioy by Christ his passion , which are in number many , in feeling comfortable , in estimation most precious . The first is purgation of sinnes . Thrice happy is he that hath it , most miserable are they which haue it not . The penitent sinner of a troubled spirit , of a broken and contrite heart , forsaking his owne waies , and renouncing his owne imagination , promising amendment , and purposing the fruits of repentance , confessing his own miserie , and appealing to the mercies of God in the merits of Christ , haue their sinnes , though as red as scarlet , yet washed in his most precious , gracious , and glorious bloud . For if the bloud of buls , and goates , and the ashes of a heiffer , sprinckling them that are vncleane , sanctifieth as touching the purifying of the flesh : how much more shall the bloud of Christ , which through the eternall spirit offred himselfe without spot to God , purge your conscience from dead workes , to serue the liuing God ? And to this end are we deliuered from all our enemies , Sathan , sinne , and death , that we should serue Christ our deliuerer , & that without feare , in holines and righteousnesse all the daies of our life . The 2. benefit is , remission of sinnes . Blessed is the man whose sinnes are forgiuen , couered , and not imputed . Sinne is in the childe of God , but it reigneth not . Sinne is in the elect , but it is couered . Sin is in the heires of saluation , but it is not imputed , because it is forgiuen : as the Arke was couered with a golden sheet called the propitiatorie : so Christ is the propitiation of our sinnes , by whom we haue redemption through his bloud , euen forgiuenes of sinnes . For the bloud of Christ crieth remission of sinnes in the hearts of the godly . The 3. benefit of Christs passion is , deliuerance from the curse of the lawe . The law accuseth , Christ excuseth . The law terrifieth , Christ comforteth . The law curseth , Christ blesseth . Christ hath redeemed vs from the curse of the law being made a curse for vs. For it is written , Cursed is euery one that hangeth on the tree : that the blessing of Abraham might come on the Gentiles through faith ; that we might receiue the adoption of sons . For though we be blacke by nature , yet are we white by grace : though blacke in Adam , yet white in Christ : though blacke by merite yet vvhite by mercie . For Christ is the end of the law for righteousnes to euery one that beleeueth . They then which in a liuely faith apprehend Christ crucified , and risen again , haue what the law requireth , that is , perfect obedience performed of Christ imputed to them . The 4. benefit by Christs passion is , freedome from damnation . For what destruction can come to them which are ingraffed into Christ the author of saluation ? How can the second death take hold on them that haue their part in the first resurrection , and are in Christ the life it selfe ? the Deuill cannot pluck them away finall from God , which are written in the booke of life , and redeemed by the blood of the Lambe . Hell cannot terrifie them which patiently looke for an inheritance in heauen . There is no damnation ( saith the Apostle ) to them which are in Christ , which walke not after the flesh , but after the spirit . We are in Christ by election before the world was made : We are called to Christ by the word after the world was made : We are iustified by a liuely faith , the obedience of the Son of God being imputed to vs : We are sanctified through the spirit , our soules being purified in obeying the truth : We walke not after the flesh , when we resist couetous cogitations , ambitious desires , voluptuous thoughts , enuious conceits , malitious purposes , and whatsoeuer els corruption of old Adam : We walke after the spirit , when we embrace loue , follow peace and holines , shew long-suffering , gentlenes , meeknes , temperance : crucifying the flesh with the affections and lusts . The fift benefit by Christs passion , is , that the wrath of God is pacified . For as they which obey not the Son , shall not see life , but the wrath of God abideth on them : so they which beleeue in the Son haue euerlasting life reserued in heauen for them , which are kept by the power of God , through faith to saluation . This is my beloued Sonne , in whom I am well pleased , heare him . A voice from heauen , after Iesus was baptized , the heauens being open vnto him , and the spirit of GOD descending like a Doue , and lighting on him . This borne of the Virgin Mary is my naturall , & beloued Son , coequall to me , and coeternall , and consubstantiall with me , in whom , euen for his owne sake I am well pleased with all my elect children , my displeasure being as farre from them , as the East from the West , and my fauour vpon them euen for my Christ , for whose sake I pardon all their offences , and their sinnes , and iniquities will remember no more , but will put my lawes in their mindes , and write them in their hearts , and will be their God , and they shall be my people . The sixt benefit by CHRIST his passion , is victorie ouer Sathan . For where sinne is purged , remitted , and not imputed , vvhere the malediction of the Law is abrogated , where the second death is abolished , where the wrath of God is pacified : there the Deuill hath naught . For Christ , through death , destroyed him which had the power of death , that is , the Deuill , that he might deliuer all them which for feare of death were al their life time subiect to bondage . Wherefore , though Sathan be yet suffred to tempt the children of God , yet hee shall neuer plucke them away from the state of saluation : because God is faithfull , and will not suffer his to be tempted aboue their strength : but shall in the middes of temptation make a way that they may be able to beare it . Beside these singular benefites by Christ his passion , wee haue by the same peace of conscience , which passeth all vnderstanding , accesse to grace by the mediation of Christ , and after this life euerlasting , to behold the blessed and glorious Trinitie , in glorie , Maiestie , and eternitie . Now to the meditation of Christ his passion , which we shall consider fruitfully , if wee marke how fowle a thing sinne is , how grieuous to the conscience , how displeasant to God , what punishment it deserued , whose death it procured , and so repent for the same . Secondly , if wee behold the passing loue of God in sending his Sonne to redeeme vs , & the singular loue of Christ , in laying downe his life for vs , and so be thankfull to both for the same . If God had redeemed mankinde by any other meanes , as by siluer or gold , or by force of armes , or any of his Angels , the benefit had been the lesse : but he did it by the death of his holy and deare Sonne . A benefit of all benefits the greatest , and neuer to be thought on without thankfulnesse . And in truth no Angel could be an attonement-maker betweene God & man , because they communicate nature neither with God nor man : but Christ Iesus doth with both . For hee is God in nature , and man in nature : and so a friend to both God and man , and therefore a most fit person to make peace betweene God and man. Thirdly , we shal meditate on the passion of Christ aright , if after his example we forgiue our enemies when they offend vs , if we loue them though they hate vs , if we pray for them , though they curse vs , after the example of Christ , which forgaue vs when wee trespassed against him , which so loued vs , that he died for vs when we were his enemies & sinners . Fourthly , we shall meditate on the passion of Christ aright , if we mortifie our members , which are vpon the earth , if we crucifie the flesh with the affections , that is , by putting off the old man , which is corrupt through deceiueable lusts , and putting on the new man , which after God is created vnto righteousnes and true holinesse , if we walke honestly ; as in the day time , not in gluttony and drunkennes , but in sobrietie , neither in chambering and wantonnesse , but in chastitie , neither in strife and enuying , but in charitie : if wee put on the Lord Iesus , and make no prouision for the flesh , to fulfill the lusts of it . We may haue an honest care of our bodies , which is to feed them soberly , to cloth them decently , to exercise them moderately : but so to prouide for the flesh as to fulfill the lusts thereof so to pamper it as to make it ouer-rule the spirit , this is to forget Christs passion , to seeke to crucifie him againe , to serue our enemie , from which to redeem vs Christ died , to destroy that ( as much as in him is ) vvhich Christ so deerely bought . Lastly , we shal meditate on the passion of Christ aright , if wee stedfastly beleeue by it to be saued , and liue and die in true repentance for our sinnes , which made a diuision betweene God and vs , vvhich brought the Sonne of God from heauen into the vaile of misery , which caused the death of Iesus Christ . The consideration of this ought to make our hearts to bleede , to flye from sinne , as from a biting serpent , to renounce the diuell with his workes , as we promised in baptisme , to be contrite , which is the first branch of true repentance , to crie for mercie , which is the second , to trust in Christ the mediator , which is the third , to endeuour with a purpose to serue the liuing GOD , which is the last . Then tho our sins were as crimson , they shall be made as vvhite as snow : though they were red as scarlet , they shall be as wool . For the bloud of Iesus Christ the Son of God , purgeth the penitent from all sinne . Then God will be on our right hand for euer . Then shall the Realme flourish , as now , so for euer with peace , plenty , the preaching of the Gospell , with many other godly blessings , to the glorie of God , the comfort of vs , and terrour of the enemie . Let vs be thankefull to Almightie God for preseruing vs hitherto , giuing vs peace , when others haue had the contrarie : plentie , when others haue suffered scarsity : the preaching of the word , which others haue lacked : vnder the gouernement of a most gracious King , whom we are bound , as the Lords annointed , to loue sincerely , to reuerence dutifully , to obey heartily , to pray for zealously and continually , because God hath vsed his Maiestie as a meane to conuey ouer vnto vs his mercies ) that he may liue to the comming of Christ , to giue vp to him his princely crowne , to receiue of him a crown of glory for euer , in the kingdom of glorie , where is light and no darknes , life , and no dying , peace and no discord ; where is mirth without mourning , fauor without misliking , knowledge vvithout ignorance , where is holines & no sinne , vprightnes and no hypocrisie , truth and no falsehood , perfection and no infirmitie ; where are ioyes which eye hath not seene , neither eare hath heard , neither hath entred into the heart of man , which the Lord hath prepared for them that loue him , in the company of godly Saints , in the sight of heauenly Angels , in the presence of Iesus , the Mediator of the new Testament . To vvhom with the Father and the Holy Ghost , be all honour and glorie for euer and euer . Amen . ( ⸪ ) FINIS . 
A11378	----	Holy discoveries and flames. By John Saltmarshe, Mr. of Arts of Magdalen Colledge in Cambridge, and rector of West-Ileslerton in York-shire Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A11378 of text S116513 in the English Short Title Catalog (STC 21637). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 192 KB of XML-encoded text transcribed from 118 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A11378 STC 21637 ESTC S116513 99851729 99851729 17020 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A11378) Transcribed from: (Early English Books Online ; image set 17020) Images scanned from microfilm: (Early English books, 1475-1640 ; 1255:12) Holy discoveries and flames. By John Saltmarshe, Mr. of Arts of Magdalen Colledge in Cambridge, and rector of West-Ileslerton in York-shire Saltmarsh, John, d. 1647. W. F., fl. 1640, engraver. [14], 225, [1] p. : ill. (metal cuts) Printed by R[obert] Y[oung] for P. Nevill in Ivie-lane, London : 1640. Printer's name from STC. With an additional title page, engraved, signed: WF: sculp:. Cf. Folger catalogue, which gives signatures: A-K¹² . Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Jesus Christ -- Biography -- Meditations -- Early works to 1800. A11378 S116513 (STC 21637). civilwar no Holy discoveries and flames. By John Saltmarshe, Mr. of Arts of Magdalen Colledge in Cambridge, and rector of West-Ileslerton in York-shire. Saltmarsh, John 1640 32406 25 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion LONDON Printed by R : Y for Phillip Neuill . And are to be sould att his Shopp in Juye Lane att the Signe , of the Gun : 1640 : HOLY DISCOVERIE AND FLAMES . By JOHN SALTMARSHE , Mr. of Arts of Magdalen Colledge in Cambridge , and Rector of West-Ileslerton in York-shire . Open thou my Eyes that I may behold wonderous things out of the Law , Psal. 119. 18. My Heart is enditing a good matter , Psal. 55. 1. LONDON , Printed by R. Y. for P. Neuill in Ivie-lane . 1640. TO THE HIGH AND MIGHTY PRINCE CHARLES , PRINCE OF GREAT BRITAIN . Most excellent Sir , DRawing my breath every day more happily by the favour I received from Your Royall Father , if my Pen should forget You , it had more Inke then either allegiance , or loyalty , or duty : The Eyes that I here present Your . Highnesse , I confesse durst not looke his Majestie in the Face ; He hath so much of Caesar about Him as strikes me into a non possum ferre fulmen : but Your Selfe , being yet a divine spark and ray from Him , and not ascended Your Meridian of Soveraigntie , is not become so awfull , nor so inaccessible . We may see that Sun in his Rising , whose Beames may at his Noone chide our weake eyes for the attempt : This Sir I speake of You , who is but now in Your East , having Your Noone-point before You , and may You drive on happily to Your glory both in Your Heaven and Kingdome below , and the Kingdome of Heaven above . And be pleased , Gratious Sir , to let these Eyes here light but a beame of Yours to the holy Scripture , and to ayre but Your Bosome at these Flames , and to suffer these Leafes , thus seeded with divine thoughts , to be a robe of holy Ermins to Your Soule : I lay my selfe and papers at Your Royall feet , and am A Beadesman for Your Highnesse J. Saltmarshe . The Eye and Heart . He that is spirituall discerneth — . My Heart was hot within me — . THese are the two onely parts wee have , both for Soule and Body ; our faculty of discerning and affecting , of knowing and loving . And if these two be sanctified , we are complete ; for it is not enough to be holy in our Eye onely , to be enlightned in that Organ ; the single theorie and speculation of goodnesse lights us but to a brighter damnation , and serves onely to gild a little our darke condition : Dives in his Hell had a Heaven , and the joy of it in his Eye ; yet he had not a ray more either of holinesse or blisse . He that is onely a seeing Christian , hath his salvation meerely in perspective ; and such is but Ethiopian holinesse , that hath a bright Eye in a darke body : the Heart then is the part must be affected as well as that ; and this must not be barely enlightned , but enflamed : many Hearts may have sudden illuminations and coruscations of grace , and yet be no more truely holy then they were : the Sun may shoot in at a Casement into a roome , when a cloud or curtaine may put out all the light that is there ; but if he meete with such a place that his beames and light may combine and conspire , you shall soone feele a strong warmth , and an able influence : It is thus with grace in the Hearts of the Saints , the light of it is not saving till it create a heat and holy inflammation in the affections , as well as a radiation ; till it scorch as well as enlighten , Did not our hearts burne within us while hee talked with us , and while he opened to us the Scriptures ? Therefore I present you an Eye & a Heart ; the one for knowledge , the other for affection ; the one in meditation , the o ther in inflammation ; the one seeing and discerning , the other kindling at the sight : for , though I understand all mysteries , and all knowledge , and have not charity , I am nothing , 1. Cor. 3. 2. that is , though I were all Eye , and had not an Heart enflamed , I were not any thing ; yet my Heart cannot want this Eye , for then I should have a zeale , that is , a flame , as the Apostle sayes , but not according to knowledge : Therefore , O my God , let me never rest but with Eyes thus open , and never die but by these flames : Igne perire tuo clademque authore levari . THE SCOURGE John 2. 15. And when he had made a scourge of small cords , he drove them all out of the Temple . Discovery . I Discover , that in the Church or Temple , a scourge may be made , and made use on ; for , when he had made a scourge , he drove them all out : he made it , and made use on it ; Neither made he it to cast by , but hee put it into the hands of his Disciples ; and when hee gave them the Keyes hee gave them the Scourge too , tied at the same string where the Keyes hung ; that is , he gave them a punitive power , a power of scourging in the Church , and scourging out of the Church ; for he drove them , and drove them out : an excommunicative power , Shall I come to you with a rod ? sayes Saint Paul ; the Apostle had a lash , which hee took from Christs Scourge : Yet I observe , though Christ have a scourge , it is but of small cords , not too coursely spun , nor too much twisted ; but of small cords , that the offendours in the Temple may not bee beat like servants , but whipt like sonnes : of small cords ; where the punishments are easie and calme , the scourge is of our Saviours twisting , of small cords ; and with this they may be driven , and driven out , he drove them all out . If one lash or rebuke will not serve , they may bee scourged out of the Temple . There are degrees for this holy punitive engine ; If hee will not heare thee , tell it to the Church ; and if he heare not the Church , let him be unto thee as a Heathen man and a Publican . This is the power of the scourge to whip , and to whip out of the Temple . The Winds and the Sea . Math. 8. 26. Why are yee fearfull oh yee of little faith ? Then he arose and rebuked the Winds and the Sea . Discovery . I Discover the temper and moderation of Jesus ; Then he arose and rebuked the winde . Even now the Winde blew from himselfe ; Why are yee fearfull , oh yee of little faith ? and this storme of his passion dash'd worse on his Disciples , then that of the Sea : but how soone he takes leave of it , and cleares into a calme ! how soone are the waves of his soule , his affections , smooth'd ! and now a gentle gale of favour blowes upon them : Hee arose and rebuked the windes and the Sea ; yet hee speakes not to the storme and passion of the Sea , till his owne were over : We cannot justly rebuke that passion in another , which we bring in our selves . Christ , from his owne serenity to his Disciples , instructs the Winde and the Sea to a calmnesse ; and the very Elements observe his moderation and temper ; they storm and are quiet at a word : It is the honour of a tempest to set in a calme , and of a Christian storme and passion to cleare into a calmnesse : He rebuked the wind and the sea , he would not suffer the passengers to be wreck and naufrage , nor the Sea to use any immersive or destructive violence : if our passions bee raised a little , and blowne into a storme , we should rebuke them ere they advance to the mischiefe and destruction of any ; bee angry , but sinne not . The house upon the Rock . Math. 7. 25. And the raine descended , and the flouds came , and the windes blew , and beat upon this house ; but it fell not , because it was founded upon a Rock . The Flame . LOrd , how firme is the building which hath thee for a foundation ! How sure ! there is no shaking it , no undermining it , no ruining ; for they that are rooted and built up in thee , are established in faith , Coloss. 2. 7. What a fixation is here ! what an establishment ! who was ever knit unto this foundation and fell ? Iudas fell , Hymenaeus fell , Simon Magus fell , Iulian the Apostate , and many others went back , and walked no more with him , Iohn 6. These were goodly buildings and famous structures , and had many Tarrases and Balconies of devotion , which raised them high and eminent in the Eyes of all : they had a forme of godlinesse , 2. Tim. 3. 5. These Houses were glorious for forme , for appearance , but alas , how are they fallen ! how scattered ! they had no rock for foundation ; and how soone the Winde , the blasts of tentations , how soone the flouds , those waters of tribulation had washt them , and blowne and ruined them ! David and the rest of Gods Saints had their Houses surely built ; The waters , saies he , are come into my soule , and yet his House stood ; They went out from us , but they were not of us ; 1. John 2. 19. Here is the house fallen ; because they were not sure and fast in their foundation , therefore they failed and fell ; that is , they went out . Lord , they that are not built upon thee , how unstable is their edifice ! There is no safety , no security , no trust to any roome in their spirituall house ; their imaginations and high thoughts , which are the galleries and loftie stories of their building , are ever trembling with the height , and ready to fall : how soone doth the power of thy word prevaile , to the casting downe imaginations ! 2. Cor. 10. how soon are the rafters , and roomes , and buttresses , and every contignation cast downe ! for , except the Lord build the house , they labour in vaine that build it , Psal. 127. 1. The building that is so soone overthrowne , was never the Lords handy-worke , but the men themselves were the Masons and Carpenters of their own pieties and devotions . They built their high roomes of pious imaginations , their middle roomes of faith and charity , their low roomes of humility , so slender , that they could resist no raine , no floud , no winde ; therefore they fell , and great was the fall : great was the fall , for they built so high , their roofes and pinnacles so neare to Heaven — . But , Lord , be thou my Carpenter , ( thou wert called the Carpenters sonne ) and build mee my house , and give me timber and graces to joist and siele it : give me windows to my house too , for here we see darkly as through a glasse . 1. Cor. 13. be thou my rock too for foundation , that I may sing with the Psalmist , thou art the rock of my salvation , then I shall stand sure all windes and weathers ; sure against the stormes of all principalities , and powers , and spirituall wickednesse in high places , then I shall be thy House , whose house we are , Hebr. 3. 6. then I am built up a spirituall House , yee are built up a spirituall house , 1. Pet. 2. 5. and my foundation will hold me up , for , the foundation of God standeth sure , 2. Tim. 2. 19. and the Flouds shall not wash mee downe , though they be such Flouds as Davids , which came in unto his soule : no Winde shall blow me , though it be such a blast as blew downe the corners of Jobs house : no Raine shall ruine me , though it raine snares , fire , and brimstone , Psal. 11. 6. for my foundation will keepe mee sure ; for , if foundations should be destroyed , what could the righteous do ? Psal. 11. 3. yet , Lord , if any tile , or outward grace bee blowne from my House , or any of my wals bee dasht , my casements or doores be cast off the hinges ( for those are my doores and passages where my soule can come forth , and look abroad ; and this is all the ruine , all the failing which I shall suffer ) do thou , O Lord , repaire all my decayes and dilapidations ; so shalt thou make me to heare of joy and gladnesse , that the bones , or timber of my house , my stronger graces , which thou hast broken may rejoyce , Psal. 51. 8. JESUS and JOHN . Math. 3. 13. Then commeth JESUS from Galilee to Jordan to JOHN , to be baptized of him . Discovery . I Discover thy remove and addresse , Then commeth JESUS from , &c. Thou leavest Galilee for Jordan ; thou takest ayre in Galilee , and water in Jordan ; thou changest the Element with thy place and businesse : no place is thy Sphere longer then the date of thy Commission for action : where new occasions call , thou makest thy departure , no longer pretence , no longer residence , still obeying the summons of a fresh employment : now thou art for the Sacrament ; thou might'st as easily have passed over this Baptisme as over Jordan ; but thy holy gests for salvation are in order and method : neither wilt thou come about into thy Church , but the next and nearest way , through this little current of Baptisme . Thou stepped'st into the water that we may follow thee : Thou washest to make cleane the water , we , that the water may cleanse us , and here thou employest John , Then commeth he to Jordan to John : this is thy honour to thy Minister , thou wilt not wash unlesse he hold the water , thou wilt not divide John and Jordan . The Pinacle . Math. 4. 4. And the Divell taketh him up , and set him upon a Pinacle of the Temple . Discovery . I Discover , we can no sooner lay our Scene low , for humility , but the Divell hath a lift for us presently : he taketh him up ; Him , even Christ himselfe : now when he can take up him , his shall be sure of an advancement too , hee will bee ever putting us a Pinacle higher then our condition should bee : no place is priviledged , not the holiest , the Temple ; not the highest , the Pinacle , Hee set him upon a Pinacle : the pavement or Iles are the safest ; such as he suffers to be there , have lesse of his violence , and enjoy more quietly their low condition : the battlements and spires in the Church or places of eminencie , are ever dangerous , and when you are carried to such a height in the Church as a Pinacle , it is not amisse to looke downe or about you how you came there . The Bride-chamber . Math. 9. 15. Can the Children of the Bride-chamber mourne so long as the Bridegroome is with them ? The Flame . WHat mirth is here now the Bridegroome is with us ! Lord , who can bee sad when thou art present ; every part of my soule is musicall when thou art with me , every nerve , sinew , and string about mee is a Harpstring , a string of harmony , and rejoycing ; now I see in thy presence is fulnesse of ioy , and thou hast made me glad with the joy of thy countenance , Psal. 21. and now I am entered into the joy of my Lord , Math. 25. and shall not I be merry and cheerefull , when they earth , O Lord , and thy hills and lands , ( dull , and stupid , and inanimate clay ) break forth in rejoycings ? Therefore thy servant warbles to thee , Be joyfull in God all yee lands , Psal. 66. and talke of joy yee hills . Who can hold his fingers from his Timbrell or Cymball , when his Saviour is beside him ? he that hath delivered our soules from death , our eyes from teares , and our feete from falling , Psal. 116. 8. who can be sad , that hath his salvation , his reconciliation , his redemption , in the same roome with him ? who can mourne that hath him in presence , who will supply all his necessities ? My God shall supply all your necessities , Phil. 4. 19. who can mourne that hath him who takes care for him ? Cast your care upon him , for he careth for you , 1. Pet. 3. who can mourne that hath one to make peace for all his mutinies , his indispositions , his rebellions ? he hath made peace through the bloud of his Crosse , Col. 1. 20. one to intercede for all his offences ? wee have an Advocate Christ Jeses , and he is the propitiation for our sinnes , 1. John 1. 1 , 2. to give us every good gift ? for , to which of you , if hee aske a fish , will hee give a Scorpion ? or , if hee aske bread , will he give a stone ? who can mourne that hath him to provide a place for him in his glory ? for , in my Fathers house are many Mansions , and I go to prepare a place for you : Awake then Psaltery and Harpe , I my selfe will awake right early ; and let us bee glad and rejoice , for this is the day which the Lord hath made , even this Lord , this Bridegroome , who hath his Wine-seller , and Flaggons , and Grapes , and Gardens , and Perfumes , and Spices , all things for the advancement of mirth : I came into my Garden , I have gathered my Myrrhe , I have drunke my Wine , drinke yee , drinke abundantly , O beloved : Here is no weeping , no teares , for God is here , and he shall wipe away all teares ; here is nothing but revellings and divine espousals , here is the Bride-chamber , here is the sweet celebration of the spirituall marriage , here are the holy embraces of Christ and the soule , the blessed recumbencies and reposings , the interchange of sacred courtship , Arise my faire one , and let mee kisse thee with the kisses of my mouth ; And , my love is white and ruddy , the fairest among ten thousand : here is no mourning , no lamenting , nothing but love-songs , and sweet epithalamiums , mutuall enjoyments & admirations of each other , Rejoce therefore in the Lord , oh yee righteous , & again , I say , Rejoyce . Phil. 4. The Synagogue . Mat. 4. 23. And JESUS went about all Galilee , teaching and preaching in their Synagogues . Discovery . I Discover , that JESUS begins now to be more free of himselfe , He went about : before he was in the Desart , hee then went out ; now he went about , he went out and about , and thus inlarges himselfe to his time and businesse ; he begins in private at Bethlehem , he goes on in publike to Galilee ; he went , and went about , he was active and stirring in what he had to do : employment should ever quicken us ; motion suits businesse better than a chaire and cushion : hee went , and , about all Galilee ; Galilee , a place neglected and disdained of the Jewes : how the estimations of God and man differ ! how unequally their respects are directed ! about all Galilee , that no part may complaine of neglect ; and in Galilee hee teaches and preaches , hee keepes close to his businesse , teaching and preaching : Hee wastes not his houres in other diversions , in impertinencies , or vaine disports , but teaches and preaches ; and in their Synagogues , places appropriated and dedicated to that service . Galilee . Math. 4. 25. And there followed him great multitudes of people from Galilee . Discovery . HEre I discover the vertue and power of Christs preaching and miracles ; there followed him , even there where he had preached , there where he had healed and cured , and that from Galilee ; great multitudes from Galilee . When JESUS or his Word prevailes with us , wee shall soone leave our Galilees , our worldly places and circumstances ; wee shall leave Galilee , and go after JESUS ; that is neither Citie , nor Countrey , nor kindred , nor acquaintance , shall be able to keep us from following : we shall go as this multitude , for a multitude followed him ; and now we shall not go wrong if wee follow the multitude , so long as they follow thus , and follow him here in the Text , even JESUS ; yet it is something strange to see a multitude following him , for the way after JESUS is strait , and few there be that finde it , and his flock is little , feare not little flock , and yet a multitude are following ; but , as many followed him , so certainly they followed him many wayes , the track where JESUS had gone could not suffer many upon it , but some took other tracts , though all in pretence of following ; and what though a multitude ? many are called and few chosen . The Physician . Math. 9. 12. The whole neede not a Physician , but they that are sick . The Flame . LOrd , I have a sick soule , a distempered soule , a languishing soule ; the spirits and faculties of it faint and droope for want of thy Influence , of thy grace , of thy sacred visits ; thou did'st hide thy face and I was troubled , Psal. 30. troubled till I laid downe with trouble , and watered my couch ; the trouble weighed upon my spirit , till I was weary and heavie laden : the spirit of a man may beare his infirmities , but a wounded Spirit who can beare ? who can beare it , and not lie downe under the burden ? Lord , I have a sick soul , sick unto death , for , while I live after the flesh I die , Rom. 8. 13. and now that I am in so deepe and desperate distemper of spirit , restore and renew me againe ; thou turnest man to destruction , and thou saiest , Come againe yee children of men : say thou unto my soule , Returne , and that voice will quicken me againe , and raise me to life , that I may say with the Apostle , as dying , and yet behold I live , 2. Cor. 6. 9. Lord , how many are my spirituall diseases ! Lay thy hand upon the pulse of my soule , the affections and passions which beat so violently for want of thee : as the Hart panteth after the water brookes , so panteth my heart after thee , O God , Psal. 42. looke , O Lord , upon the water of my Soule ; thou hast a Bottle , even a holy Urinall , put my teares into thy Viall , Psal. 56. looke upon the complexion of my Soule , how pale and wan ! having a forme or colour of godlinesse , but denying the power , 2. Tim. 3. Lord , I acknowledge I have a sick soul , and many are the diseases therof . I have now a spirituall vertigo or turning in my Soule , a giddinesse , which makes mee unstable in all my wayes ; a double-minded man is unstable in all his wayes , Jam. 1. 8. Anon I shall have a spirituall convulsion or a shrinking back of the sinewes of my Soule , of the vertues and graces of it , and then I am nothing so devout , so religious as I was ; Sometime I shall have a spirituall Fever , then I am all in a hot fit of piety , and then , Master , I will follow thee wheresoever thou goest ; and yet soone after I coole againe , and then , Lord , let me first go bid them farewell that are at my house ; Lord , to these diseases I have spirituall sores and ulcers too , sometime my sin ulcerates at the Intellectuall part , and then all my apprehensions and meditations are vaine and impious ; sometime at my Will , and then all my inclinations , and addresses , and motions are sinfull ; sometimes at my Memory , and then all my remembrances and recapitulations are of the vices , and follies , and lusts I have beene guilty of and cherish'd ; Lord , thou seest now my sick soule , give it a restlesnesse till it repose in thee , and rest , with thy blessed Apostle , in thy bosome ; Lord , now I am sick , make all my bed in my sicknesse , Psal. 41. 3. thou that dispersest thy saving health among all Nations , Psal. 67. thou that healest the broken-hearted , thou that sayest , I wound and heale , Deut. 32 , heale my wounds with thine , and binde up my broken and scattered parts , my thoughts and discomposed affections ; and I will praise thee , and say , Thou art the God of my health and my salvation , Psal. 28. The Mountain . Math. 5. 1. And seeing the multitude , hee went up into a Mountain . Discovery . I Discover here Christs retiring from the multitude ; for seeing the multitude , he went up ; it is good not to be alwayes too publike and popular , nor too much for the multitude : Christ seeing them went ; his foresight of them was a visuall admonition for his retirement : it is safe taking warning at our eyes ; he that from his window can see a danger , will not stay there and shut the casements upon it , but seeke either to prevent or avoid the inconvenience ; An hastie proceeding or inadvertencie , may ingage you in a societie you would not : seeing , he went ; he escapes at the first discovery : it is an happinesse when your perspective can informe your feet , and when they keepe pace with the motions of your eye : hee is no wiseman that removes not when occasions are free and open ; tedious considerations may arrest you into such a delay , that you cannot acquit your selfe at your owne pleasure ; seeing , he went , and went up : it is well when your escape is with advantage , when you can stand above the prease of a danger , and the reach of it ; he went up , and into a Mountain : it is not fit to be alwayes upon the plains and flats with the multitude , but if we be risen with Christ , to seeke those things that are above . The Sitting . Math. 5. 1. And when he was set , his Disciples came unto him . Discovery . I Discover , that Christ is not alwayes in motion ; he hath his comma's and periods in his journey , his Innes to call and refresh at , When he was set . This When , is the time he sat downe in , he reposed in ; and where should he sit but out of sight of the multitude , when hee went up from them ? it is not so convenient to take your repasts too openly : be publike in nothing but your office and employment : in that which 〈◊〉 your selfe do not summon too many eyes , nor in that which concernes many , too few : When he was set , this was the time and place of his residence ; hee was set , and where but on a Mountain ? he walkes not on the Mountain but sits ; the higher your place and preferment is , the lesse you should move , the more you should sit ; that is , the more firme and staid you should be : too much change and motion bring you into the guilt of uncertaintie , and that into the opinion of lightnesse : When he was set ; this sitting sets a lustre of gravitie and stately composure upon him ; and now is he fittest for Disciples , now that he sits : do not move too much when you are teaching and instructing , for that is to be carried to and fro with every winde of doctrine , especially when you are teaching upon a Mountain and height , when the point or position is high and steepe . The Bottles . Math. 9. 7. Neither do men put new wine into old Bottles . The Flame . LOrd , I will bee any thing for thy sake , thou did'st so varie thy selfe , and become so many things for mine ; for my sake thou wert a Vine , a tree for every one to pull away and ravish thy Grapes , I am the Vine , John 15. thou wert a way , I am the way , John 14. a path for every one , every uncleane foot to walk and trample on ; thou wert a doore for every unquiet hand to knock at , and disturbe , and cast off the hinges , I am the doore , John 10. thou wert a Lamb , behold the Lamb of God which taketh away the sinnes of the world : thou wert a Sheepheard , a man of a low and homely condition , I am the good Sheepheard . Lord , I am not able to trace thee through all thy forms , through every thing thou hast beene for me , and should not I be a Bottle for thy sake ? Thy servant Paul was a Vessell , even a chosen Vessell , Act. 9. Thy servant David was meaner then he , even a broken Vessell , I am become like a broken Vessell , Psal. 31. And indeed all of us are Vessels , some Vessels of honour , and some of dishonour , Rom. 9. Lord , then I will be thy Bottle , the Vessell for thy bloud , thy Wine ; preserve me , Lord , now , that I am thy Bottle from cracks , and flawes , and bruises , that the graces and vertues which thou dost poure into me , may not spill not runne forth , that I may not complaine with thy servant , thou hast made me an empty Vessell , Jerem. 51. Now , that I am thy Bottle , fill mee , O Lord , with solide vertues , that I bee not puft up with flatulent and vaine humours , and windy imaginations ; for they that are thus puft up , will soone burst , even they that are puft up with a fleshly minde , Wisd. 4. and they that are thus tympanied , and vainely full , thou wilt send them empty away , Luke 1. Lord , now that I am thy Bottle , keepe me ever open and cleare for receiving , that no worldly nor sensuall filth dawbe mee up and stop my passage , that thy word and graces may have a free infusion and accesse into my soule ; now , that I am thy Bottle , keep me cleane and handsome , that no dusty vice nor dregge and lees of sinne and corruption staine me , and render me vncleane , lest thy graces receive a taint or sowernesse ; Fill me , O Lord , thou that fillest all things living with plenteousnesse , till my Bottle , like Davids cup , overflow and run over , Psal. 23. so that I may powre back my selfe to thee againe , and make good the Psalmists advice by powring out before thee , Psal. 62. but , Lord , the liquor that thou powrest forth , is so heavenly & spirituall , and hath such a spirit within it that is alwayes working & aspiring out of my Bottle , my body , that my body is ready to break , and be dissolved ; I desire to be dissolved and to be with Christ . Lord , it is not for a weake Bottle , an old and crazie one , such as mine is ( for we have this treasure in vessels of earth , and this earth , this clay , of which my Bottle is made , will faile , and moulder , and crumble into dust , ) to keepe-in the spirit of thy heavenly liquour , thy graces ; therefore what part of my Bottle is old and fraile , make it new ; thou that sitt'st upon the throne , and saist , Behold I make all things new , Revel. 21. give me a new heart , Ezech. 36. that I may be in Christ a new creature , 2. Cor. 5. and that my old things being passed away , all things may become new , 2. Cor. 5. 17. The sad Countenance . Matth. 6. 16. When you fast , be not as the Hypocrites , of a sad countenance . Discovery . I Discover , there is a time for fasting , When yee fast : a Christian must have a Calendar to himselfe , and his Lent must be oftner then once a yeere : the weekes of his life must be interlined with Ember dayes ; When yee fast , the Shambles and Slaughter-house must bee shut up , and the kitchen doores and cupboards of provision lock'd ; this is to deny your appetite , not to cater for your stomack , that your steames of flesh and bloud may be lesse , and more subtile ; that the rayes of grace may shoot more cleerely into you , that your soule bee not too much befogged and benighted with the vapours and mists of your food : When yee fast . A fasting you must take for granted , it must not be alwaies Holiday and Easter with you , you must have your Goodfrydayes and Eves of mortification , for these are the Doores & Porches to mortification ; if you will be there , you must go in here , when you fast . To fast , is to use such a diet as will make you a leane man , and a fat Christian ; and as you grow so much lesse in bulke of humanity , you advance so much more in your stature of Divinitie ; yet in your fast take a caution with you , that it may not bee a fast and loose ; bee not of a sad countenance ; that is , let your face fast while your stomack banquets : fast not more to another then your selfe : it is a vaine delusion to be a Christian in the forehead onely ; 't is not the sack-cloth and ashes God lookes at , unlesse there be a holy sparke in the ashes , and a soule to the sack-cloth as well as a body ; a power of godlinesse as well as a forme . The Stature . Matth. 6. 27. Which of you by taking thought can adde one cubit vnto his stature ? Discovery . I Discover here the inabilitie and weaknesse of man : this question Christ askes , Which of you ? puts all out of question ; even none of you : You Princes of the earth , which of you ? you Pharisees and Doctors , which of you ? Can adde ? of your selves , of your owne power , or ability , either by taking more to what you have , or by taking thought , or taking paines ? all your taking thus is but a mistaking , and all your additions and augmentations are but substractions , and diminutions , and depredations ; Thus , while we take thought for adding and increasing , our souls & statures of grace go back and decline , decline even with too much thoughtfulnesse of adding , for , as wee adde and accumulate with our owne hands , God fillips our height downe : the afflictions , and tribulations , and misfortunes he sends , pull downe our statures , and impaire our cubits ; for I finde a stature every where , some are lower in degree , some higher ; there are statures Ecclesiasticall , and statures Politicall and Civill ; there were in the Church Evangelists , Doctors , Apostles , Disciples , and among the Apostles , Peter and John , one cubite higher then the rest : In the State some are rich , some poore , some Princes , some Magistrates , some vassals , and all these labour in taking thought , ( which is the labour of the Soule ) and all to adde to and advance their stature , to attain to a cubite higher , to be greater , and richer , and wiser , and more honourable . These are the cubits , but if these cubits be of our owne adding , they prove vaine , nothing : The two sons of Zebedee were taking thought how to adde a cubit , Suffer us , say they , that one may sit on thy right hand , and another on thy left , in thy Kingdome ; but , which of them could adde ? you know not what yee aske , sayes Christ . The Disciples were taking thought for a cubit too , they were busie who should bee greatest , but Christ takes them down a cubit lower , Let him that is greatest among you , be as the least : thus we take thought for adding a cubit , but , in Christs question , Which of you can adde ? The comming downe . Matth. 8. 1. When he came downe from the Mountaine , great multitudes followed him . Discovery . I Discover , Christ came downe as well as ascended : hee came downe ; downe from his Godhead into man-hood , downe from Heaven to Earth , downe from a blessed retinue of Angels to a naked , and bare , and poore attendance ; from a Lord to the forme of a servnt , from dominion to obedience , from exaltation to humiliation . He came downe from the Mountain ; he keeps not alwayes the same height , but remits and appeares lesse , and lets himselfe downe a peg lower , and now in his discent becomes more familiar , more accessible : he came downe , and now hee comes neere to the multitude , and the multitude came neere to him , the multitude followed him ; followed him , You see , though he came downe , yet hee came downe so as the multitude followed him : his humble and lowly behaviour hath such an awfull reverence , as puts them behinde , they followed him ; followed him in submssion and acknowledgement to his authority ; followed him , they durst not in any arrogance precede or go before him ; followed him , in a loyalty to his progresse , in applause of his way , for they followed him , in approbation of his steps ; they followed him , they durst not go haile fellow well met with him , upon equall tearms , either of congruitie or condignitie . The strait gate . Matth. 7. 13. Enter yee in at the strait gate : for wide is the gate , and broad is the way , that leadeth to destruction , &c. The Flame . LOrd , here are two wayes , the one a way of declination , the other of exaltation ; the one a broad , a wide , a loose way , a way wherein a soule may be too free , too licentious , too too straying and excursive ; the other a narrow way , a strait way , a way to keepe in and hedge in a Christian passenger ; such a way as will make him gather up his passions , and gird up his affections , that they bee not excessive nor exorbitant , nor too breaking forth into any by-paths or secret tracts of impietie , nor into the broad and open way of wickednesse : Lord , how easie is it to go in this broad way ! what freedome , what liberty , what room for disport is here ! what associating & hearding is here ! what trooping every one will have a foot in this way : If I would set forward to any lust , or ambition , or covetousnesse , or any other worldly designe , this way will lead me to it , but ; Lord . I wil think on my wayes and turne , Psal. 119. 59. and , I will take heede to my wayes , for here is not onely a wide way to scatter and unloose my selfe in , but a steepe way , and descending way ; and if I once slide down this precipice , the returne is painfull , and the recoverie desperate : but I will go stand in the wayes , and see , &c. Ierem. 6. 16. and though the way be smooth , and plaine , and easie , and pleasant ; the way of the world , though it be strowne with flowers and roses , and spread with carpets of plush , for the pleasure and ease of my feet , yet I will instruct them back unto thy strait way . O Lord , though thy way be gravell'd , and causied , and uneven , yet I will go in thy paths , for they lead to a new and living ▪ way , Hebr. 10. 20. though they bee strait , that is , strict , and severe , and pinching , and binde my behaviours to thee , yet I will on ; though they be toilesome in their ascent , so that I slip back and fall , and decline in my advancements forward , yet I will not go from thy wayes , for the Lord is my helper , ( Hebr. 13. 7 ) and he will give grace to helpe in time of need , ( Heb. 4. 16. ) therefore into this strait gate will I enter , Bee open yee everlasting gates , that an heire of glory may come in : I will enter , though I reach but into the Portal , for I had rather be a doore-keeper in the house of my God , then dwell in the Tents of ungodlinesse ; Psal. 84. 10. therefore , O Lord , if any darknesse or clouds of ignorance or impiety would cast their shadow upon me in thy wayes , to muffle or benight me , direct my paths , Prov. 3. 6. for thou art the God of light , and in thee is no darknesse , 1. Iohn . 1. 5. The great Faith . Matth. 8. 10. When JESUS heard it , he marvelled , and said unto them that followed him , Verily I say unto you , I have not found so great faith , no not in Israel . Discovery . I Discover , how punctuall and eminent JESUS is in his laudatives and applauses , hee marvelled ; hee that had all the graces in more excellent measure and manner , yet marvelled at the grace of the Centurion : neither was this admiration of his , this marvelling of his to himselfe , in his owne bosome , under his owne roofe , but to others ; he marvelled and said : the more deserts and parts are taken notice on , and published , the more they are encouraged and raised . Commendation blowes a spirit into the artery of desert , the marvellings & sayings are the gratious aires which fan them , and make them shed brighter and clearer ; yet what he said was not to the party he commended , but to those that followed ; he would not speak too much in the face of desert ; he knew the modesty of vertue and grace , how soone it would decline , and disacknowledge , and summon the bloud into the face to bespeak his silence ; therefore he said , not to the Centurion , but to them that followed him , Verily I say unto you . PETERS house , Matth. 8. 14 , 15. Now when JESUS was come into PETERS house , hee saw his wives mother laid , and sick of a Feaver . And he touched her hand , &c. Discovery . I Discover , Christ stayes not in ceremonies , and complements , but lookes how his businesse and necessitie cals , and there he applies ; hee came into Peters house , and there he takes no time with Peter , but his mother , who lay sick of a Fever ; he diverts not to curiosities or impertinencies , to view his house or roomes , though perhaps but homely neither ; or to examine the building or furniture , but straight to his wives mother who lay sick ; her infirmity made suit for sanation , and hee comes to her without any more interjections and pauses ; we should not bee too lingring in exigencies and dispatches . And because his comming without healing had beene but a complement , a promise from his demeanour and no redresse , he therefore touched her hand ; her hand , the onely part she layes hold with , her onely part shee applyes with , her part shee labours with , the onely Organ of practice and employment about her ; and this having a touch and vertue from JESUS , must needs bee holier in the actions after ; hee touched her hand . JESUS gives us but a touch on our hands here below , hereafter hee will take us by the hand , and lead us in the way everlasting , Psal. 139. 24. The Mote . Matth. 6. 3. How wilt thou say to thy brother , Let me pull out the mote out of thine eye , and behold , a beame is in thine owne ? The Flame . O God , how curious are we in the infirmities of others ! how officious ! how industrious with our eyes to discerne , with our hands to touch , with our tongues to publish ; O that we should be such intelligencers to others , and such strangers at home ! so busie abroad , and sedentarie at home ! that wee should light our Tapers for others faults and infirmities , and put them out for our owne ! such curious Forreigners , and such incurious Domesticks ! with what partiall eyes do we looke on our selves , so willing to over-look what is amisse ! what mercifull Courts and Consistories do we keepe for our owne offences , and what severe censures and examinations for others ! how deceitfull are our glasses ! The blemishes and spots which are in our selves shed a shadow upon our neighbours , and makes us beleeve they are in them ; how many are the blots and moles in our bodies , and yet how pure and cleare are all our owne representations ! and thus we seeme to be religious , and deceive our owne hearts , and our religion is in vaine , Iam. 1. 26. Oh , my God , how ancient is this errour ! how common ! every religion , and heresie , and schisme , and professor hath a finger for the eye of his neighbour ; for every way of man is right in his owne eyes , Prov. 21. 2. and there is a generation that are pure in their owne eyes , Prov. 30. 12. this generation is our generation , and of this generation one passeth and another commeth . How direct ! how forward are our eye beames ! how single ! how intent ! how percussive which shoote and beate full upon the eyes of others ! never comming back , nor doubling , nor reflecting upon our owne weaknesses and offences ; how diffusive , and shedding , and spreading is this little light in our bodies ! how freely disbursed upon other objects , and how darke at home ! how dull to its owne Organ ! and , if the light that is in me be darknesse , how great is that darknesse ! Math. 6. 22. how inquisitive , how finely sighted are wee , even to a mote or atome in another ! Lord , cleare up my sight with some eyebright water of contrition , that I may see my owne beames , my owne motes , and turne back my eyes upon my owne offences , Turne thou them , O Lord , and they shall be turned , Ier. 31. 18. The Scribe . Matth. 8. 19 , 20. And a certaine Scribe came and said , Master , I will follow thee wheresoever thou goest . And JESUS said unto him , The Foxes have holes , &c. Discovery . I Discover , Christ declines these hastie resolutions , Master , I will follow thee , and abates the pace of them with a deniall ; JESUS said unto him , The foxes have holes ; they that give themselves over so unadvisedly to an adherence , are not to bee entertained at the same rate they run into your service : they that will follow as this Scribe , wheresoever you go , are too Catholike and generall reteiners , and follow the person more then the parts : Wheresoever thou goest ; a thou shalt be followed more then that , thou that teachest more then that which thou teachest ; wheresoever betrayes too unbounded and regardlesse an humour ; and , like rash young maids , they betroth their opinions at the first courtship : they are better in their resolutions that follow where , and not wheresoever ; that follow where they have warrant and authority for their motion , and that follow howsoever , not wheresoever ; howsoever the world go with them , though Affliction or Tribulation meete them in the way , yet they will follow howsoever ; but these that will follow wheresoever , are not to be quire cashier'd , but moderately brought on , by holding their reine so much faster as they would break the more hotly after you : JESUS said not unto him , Thou shalt not follow , but hee said unto him , The Faxes have holes , declining his hast and propension after him . The turne . Matth. 19. 22. JESUS turned him about , and when hee saw her , hee said , Daughter , be of good comfort . Discovery I Discover here how JESUS animares and cherishes a timorous spirit ; the woman turnes behinde him , and hee turnes about , and presents her the face and presence shee avoyded , and hee calls her on with his lips , as he cast her off with his countenance ; thus one part of Christ becomes a spokesman for another , and are by course Advocates and Mediatours to each other ; for , he turned about and saw her , and said , Daughter ; had he turned and not said , it had been worse with her , for , a silent aspect had disabled her more ; had he onely turned and seene her , and not said , an expectation of his dislike or approbation , or some such two-fac'd passion had perplexed her ; but he saw , and said , he opened his mouth and behaviour at once , and they both speake , and speake her fairly , Daughter : JESUS had a caracter of power in his visage , and she turned from it ▪ therefore hee turned to her : see the mercie of GOD that vyes turne ▪ for turne with us , turnes after us when we turne from him ; and a turne of him thus is able to wheele us about , and then a gracious reply too will make us turne further and stay more firmely in our aspects toward him ; be of good comfort ; this he said , and to one that was turned away too ; I see then , where he findes his presence hath a due influence , he will rather abate then advance , and raise then deject , and will not triumph in his Soveraigntie and Empire over the spirits of a weaker . On the just , and on the unjust . Matth. 5. 45. He maketh his Sunne to rise upon the just and on the unjust . The Flame . LOrd , how gratious art thou to shine upon that soule that shootes thee no glance , no ray ! to make a Sun to enlighten her who sits thus in darknesse and in the shadow of death ! how dull and stupid is every part and Organ about mee ! how fixt and unmoveable , even as the earth it lookes upon ! no aversation , no turning back from earth , no erection , no lifting up from this part of the world , no soaring above , no advancement of eyes , of heart , to the heaven from whence this light shootes and irradiates , which enriches and adornes all this Globe . Lord , how worthily mightest thou withdraw this Sunne from us , that withdraw thus from thee ! A cloud , a shadow , a visage of night , a retinue of blacknesse and darknesse , were fitter and more sutable to us , then thy Sunne , and this light , seeing our soules are so unthankfull , so regardlesse , so supine . How justly , O Lord , maist ▪ thou complaine , I have called , but yee refused , I have stretched out my hands , and no man regarded , Prov. 1. 24. thou callest us in every ray which beates upon us , thou stretchest out thy hand in every beame which sparkles from thy heaven , for the heavens are the worke of thy hands , Hebr. 1. 20. but why art thou so mercifull to let thy creature look upon that creature which will not looke upon thee , nor acknowledge thee ? but this is thy mercie , and , the earth is full of this mercie ; even this earth of ours which beares thy owne Image and impression : O Lord , in this Sunne thou lightest me up so much knowledge , as to see that thy common blessings are no cognizance , no distinction , no priviledge , but are shared equally with the evill and the good , the just and unjust : I see by this light thou art liberall in thy temporall disbursments and worldly expences there , where thou meanest to be frugall in thy eternall ; and dost dispense with brightnesse thy meaner favours , when thou intendest a darknesse in thy after rewards . JESUS and the Publicans . Matth. 9. 10. And as JESUS sate at meat , behold , many Publicans and sinners came and sate downe with him . Discovery . I Discover a double respect , one on the Disciples part , another on JESUS part ; on the Disciple's part to entertain him , and with a meale ; that his dish as well as his roofe should receive him , that his very table and meat should taste the better for him : and on JESUS part , he sate at meat ; as JESUS sate at meat : hee came and sate downe at the meale provided him ; he will accept from a Disciple verie homely fare , any thing from a Disciple will take with him ; neither does hee nicely or proudly refuse the board that was spread for him , nor in a stately affectation disappoint the fare provided him : and now he sate , as though hee would compose himselfe to a posture should do the table of his Disciple some honour ; some respects are to be done to your adherents and retinue , especially at a time of publike notice ; for then to make use of their roofe or table , then a comming in , or sitting at meat is an honour as well in the eye of others as their owne : here was a confluence where he sate ; now behold many Publicans , &c. Publicans and sinners came and sate downe , men debauched and notorious ; yet they came and sate downe , neither did Christ forbid them the board , nor their host the Disciple ; here is no rising on JESUS part when the Publicans sit downe : And as JESUS sate at meat , behold many Publicans came and sate down ; these common exchanges and enterludes should passe without distaste and offence : their stomacks are too squeasie in religion which heave and are provoked upon every civill intercourse with the men of the world ; a Publican makes not the meat worse , so JESUS be at the table : they sate down all , yet wee heare no reproaches nor exprobrations from JESUS cast into their sawce , we heare no table rebukes , though the name of Publican gave occasion enough , they sate and ate together ; it is unseasonable when your sawce is too sowre for your meat , when your behaviours are too tart for your guests . The Minstrels . Matth. 9. 23 , 24. And when JESUS came into the Rulers house , and saw the Minstrels , and the people making a noise , He said unto them , Giue place , &c. Discovery . I Discover here , Jesus his even and impartiall demeanour ; he came into the Rulers house , neither transported with the Ruler nor his house , nor awed with the authority or state of either ; neither of these can silence him in a just occasion , nor can the Minstrels or company play or tune Jesus into any consort or consent to their doings , nor any allowance of their Revels : hee said , Give place ; he makes not a noise to out-sound the Minstrels , nor will have his tune of reformation lowder then the offendours ; his checks and rebukes makes softer and stiller musick ; and if the house bee a Rulers , his ayres shall not sound of violence , Go out , but Give place , an increpation as full of mildnesse as syllables : Give place ; indeed every Minstrell and worldly strain should give place to JESUS ; carnall musick must leave the roome to spirituall : Give place , one place cannot be for JESUS and the Minstrell ; and most commonly where JESUS is , the musick is put out of doores ; Yee now therefore have sorrow , but I will see you againe , and your hearts shall rejoyce , and your joy shall no man take from you . Joh. 16. 22. Labourers few . Matth. 9. 37. The Harvest is plenteous , but the Labourers are few . The Flame . LOrd , thou hast an Harvest I see ; indeed , I heare of the seede , the pretious seede thou hast sowne in the world , and some of it fell by the way side , and some upon stonie places , and some among thorns , Mat. 13. 4 , 5. I hear of thy seed time , a wet & watry seed time ; but , they that sow in teares shall reap in joy , and he that goeth on his way weeping , bearing forth pretious seed , shal doubtlesse come again with joy , and bring his sheaves with him : thy seede , O Lord , must be moistned and steep'd in showres of penitence and contrition , Blessed are they that mourne , Matth. 5. I heare of thy Plough too , and , hee that putteth his hand to this Plough , and looketh back , is not fit for this Kingdome ; and , Hee that plougheth should plough in hope : I heare of thy sowing too , we have sowne unto you spirituall things , 1. Cor. 9. 11. I heare of thy ground too , thy severall tempers of earth , the stonie ground that would receive no seede , the thornie ground that choaked the seede it received , the high ground that lay open to all dangers and pillage , and of thy good ground that heareth thy word and understandeth it , and beareth forth good fruit , some an hundred fold , some thirtie , some sixtie , Matth. 13. I heare of thy dung and manure too , till I shall digge about it and dung it , Matth. 10. 3. I heare of the rares and poples too , the heresies and schismes which grow up with thy holy stalkes and eares of corne ; for , the enemie came and sowed tares among the wheat : I heare of thy reapers too , the reapers are the Angels , Matth. 13. 39. and of thy fickles , the reaping engins , thrust in thy sickle and reap , Rev. 14. and of thy sheaves too , gather the tares , and binde them in bundles , Matth. 13. 30. and of thy barnes , gather the wheat into my barne , Matth. 13. of thy gleanings too , he that gathereth not with mee , scattereth : thus is thy Harvest ripened and accommodated ; but this Harvest of thine is great , and the Autumne in thy Calendar long , Lord , how long ! Those that petition thee to fall on worke with thy Harvest , and to crowne thy last day with autumnall joyes and triumphs , say , Thy Harvest is great ; for there are none of us but wee belong to thy Harvest , we are either corne or tares , we either cumber or advantage the ground we are in : thy labourers are few , few that labour ; some have too many fields to looke at , too many acres for their Plough , that while they labour in one field , their other degenerates into weedes and tares ; some have but a small pittance , over which the holy Ghost hath made them Overseers , and yet they bestirre themselves little , and are very late and backward in their husbandry : the labourers are few ; how many , O Lord , maist thou finde in the market place with those thou rebuked'st , Why stand yee here idle ? the labourers are few still : where are the watchings , fastings , and travellings , and toylings , and warnings , and repetitions , and continuations of paines ? in labours often , in watchings , in fastings , never ceasing to warne every one night and day with teares , 2. Cor. 6. this was the toyle and travell of some of thy labourers : And , Lord , Disciples , and other holy Saints , and Adherents , and Fathers , and Martyrs , and Professours , were labourers ; yet there are but few , considering the extent and latitude of the fields of thy Church and the world ; Lord , thou hast given mee a field , even a goodly heritage , give me a spirit toilsome and active , finewes and members indefatigable , that I may labour with my owne hands , and drive the Plough my selfe , and sow the seede , and then happie shall I be ; for so is hee whom his Lord , when he commeth , shall finde so doing . Beleeve yee ? Matth. 9. 28 , 29. And JESUS saith unto them , Beleeve yee that I am able to do this ? and they say , Yea Lord . Then hee touched their eyes . Discovery . Beleeve yee ? I Discover , that JESUS will not meete the heat of their importunity with the heat of a favour , ( this were to enflame them into a fevour of solliciting citing and obtaining ) but hee retards and puts their expectations about with enquiries , and conditions , and delayes ; and with these hee ripens his grant and favours , and raises their rate and market , when a hastie bestowing spoyles the estimate of the favour , and lessens the authority of him that bestowes it . JESUS saith unto them , Beleeve yee ? This interrogatorie takes up a time , first they must have time to beleeve , and to know they beleeve , ere they can informe another ; and then the grant is conditionated with their beliefe , so that their hopes are yet but to a halfe part ; Beleeve ye ? if JESUS may bee sure of their beliefe , they may bee sure of a favour ; it is safe bestowing thus , a preamble of information does well , to bestow one grace upon the knowledge of another ; they said , Yea Lord ; then he touched their eyes . JESUS went about . Matth. 9. 34 , 35. But the Pharisees said , He casteth out Divels through the Prince of Divels . But JESUS went about all their Cities and Villages . Discovery . I Discover here , that Christ suffers not himselfe to bee over-borne with a calumnie ; he lets it not have all the talke and sits still , no , the Pharisees said , and JESUS went about ; JESUS retires not for their saying , but went about ; their censure shuts not the doore on him , but hee walkes abroad ; and the more publike the calumnie walkes , the lesse private walkes he : The Pharises said , he casteth out Divels through the Prince of Divels : But JESUS went about : If the calumnie sunne it selfe , so will hee ; if it take up its Inne at every house , hee forbeares neither Citie nor Village ; for , he went about all their Cities and Villages ; innocencie will out-face an infamie , and dare it abroad , and challenge it even on its owne borders . The Grape-gathering . Matth. 7. 16. Do men gather Grapes of Thorns ? or Figges of Thistles ? The Flame . LOrd , as my root and sap is , so will my fruit be ; if that be noble , my fruit cannot bee degenerous : thou art the Vine , the wounded Vine , the bleeding Vine , the Vine which wrapt about the tree of thy crosse , the Vine of whose sacred liquor , we all drinke , the Vine which drops , Sacramentally , into all our cups ; if I bee graffed in thee , in thy stock , I know my Grapes will bee good , my fruit will be excellent ; then I shall bud and blossome , and grow ripe in graces ; then I shall flourish in thy vineyard ; then I shall not bee affraid when thou and thy spouse aire your selves abroad , when you goe up early to the vineyards , and see if the vines flourish , and if the tender grapes appeare , Cant. 7. 12. then I will not feare when thou dost cast downe the hedges or wals of thy vineyards , for thou wilt fence me , and gather the rubbish from me , and make a wine-presse beside mee ; then I shall not bee affraid when thou commest for thy fruit , for I shall be better then the vine in thy Prophet ; thou lookedst that it should bring forth grapes , and behold it brought forth wilde grapes , Isa. 5. 4. How was thy holy expectation ( bee it spoken in a holy sense ) deluded with this Vine , as once with a Figge-tree here below ! thou camest for fruit , but found'st nothing but leaves and greene promises : Lord , therefore , now that I am in thy vineyard , dig about mee , and rend up my ground with the good engines of afflictions , and prune mee , and take away such outward circumstances as hinder my flourishing ; doe any thing to mee , O Lord , that I may bring forth fruit , that I may not deceive the lookers on , the gatherers of my fruit ; else I shall bee fit onely for the axe and fire : for , every tree that bringeth not forth good fruit is hewen downe and cast into the fire , Matth. 3. 10. else I shall become a thorne or brier ; a thorne againe to my Saviours temples , I shall wound him againe , and crucifie him again ; for such crucifie to themselves againe the Son of God , and make a mocke of him . Heb. 6. 6. I shall become a thistle , ful of prickles , by which I shall create anger and griefe to thy holy Spirit , that comes to rest in my leaves , grieving the holy Spirit of God , whereby I am sealed unto the day of redemption , Ephes. 4. 30. He gave power . Matth. 10. 1. And when hee had called unto him his twelve Disciples , hee gave them power . Discovery . I Discover , JESUS conferr'd not his power till hee had called them unto him ; Hee called them first ere they came ; they step not to him rashly for their office , but stay a call , a summons : it is good to have a ●all first for comming to JESUS , as well as for going from him : Hee called his Disciples ; yet , it may be , they might advance so farre forward , as to give his eye notice they waited : Such deportments are but wise alarms to awake the disposition of another towards us , and in such advancements wee but make signes for remembrancers : but now he called them unto him ; he will see them nigh him , that he may see them better . He called them , and that unto himselfe : in weighty deputations hee trusts only to his own examinations and judgement : While they were from him , he gave no such power ; hee knew not their fitnesse , their power to receive , and therefore hee gave no power till he called them unto him . It is good to have those neere you , upon whom you derive any place or authority ; and to be so speedy in your election ( though not hasty ) that you may overtake their sollicite : first call them , and then call them neer you ; He called them unto him , and gave them power . To teach and preach . Matth. 11. 1. When JESUS had made an end of commanding his twelve Disciples , hee departed thence to teach and to preach in their Synagogues . Discovery . I Discover , JESUS here made an end of commanding , but not of teaching ; When hee had made an end of commanding , hee departed to teach , &c. and thus he even now obeyes himselfe , and puts a hand to the doing of his owne commands : he shews hee is lesse imperious then instructive ; Hee made an end of commanding ; his authority hath clauses , and inter-stices , and periods ; his teaching and preaching none : Hee made an end of commanding ; but , Hee departed to teach and preach ; and hee sends his Disciples out , but sits not still himselfe ; he imployes not these holy Curates , to bee idle himselfe ; he layes not the holy burden so upon them , that hee leaves his owne shoulders bare ; hee knowes hee cannot officiate so close by a proxie , as to appropriate their paines to himselfe : Having done his commanding , hee departed ; not from his office , but nearer it , to teach and preach : neither departed he from his commanding , for his commands were to teach and preach : This is the holy method and order ; the Disciple must teach before his Master ; JESUS did not much til his Disciples were dispatch'd before him ; the Disciple must bee there first , to cause all to bee made ready for JESUS , to see the soules or houses bee swept and garnished for him ; the Disciples must come first , they must ring the Bell ere JESUS come to Church , they must reade Service ere hee begin Sermon : you shall seldome have JESUS till you have had his Disciple ; hee will still have some preparations and preambles to his arrivall . The Light . Matth. 5. 14. Yee are the light of the world . The Flame . O GOD , the whole world is in darknesse , thy Sunne which thou createdst to rule the day , weares even a Cipresse of dulnesse and mortality about it ; all these lower lights are but faint and weake , and in eclipse to the light of thy Word ; Thy Word is a lamp unto my feete , and a light unto my pathes . Thy lower light of Creation shewes me onely the broad pathes of the world , and den waies of man , neither can I walke directly in their trod to thee ; I can only darkly understand by the things that are made , even thy eternall power and God-head : But thou hast said , My wayes are not your wayes : Lord , let thy word light mee into thy wayes , those wayes which lay unrevealed , undiscovered , untract , even a new and living way . Lead mee , O Lord , into the way which thy Sonne Christ Jesus led , who called upon all to follow him ; Follow mee , I am the way : and whose Apostle called too , Be ye followers of me , as I am of Christ : This way I see by the lights ( which thou hast given us to carry the holy Torch and Taper of thy Word ) thy Apostles , and Disciples , and Ministers : Now I am in the way , I see ; for I discerne here the prints , and seales , and impression of my Saviours feet ; hee hath gone before , and purpled this way , and sported this way with drops of his blessed wounds ; this way thou hast gone , and this way thy Saints and Martyrs have gone too ; I see it all so crimsoned with sufferings , and so scattered with worldly accommodations , which thy servants have left behind them in following thee ; some have left houses , and kindred , and friends , and all for following thee : and this , I am sure , is the way ; these that are the lights of the world have shewed me all ; and now I am right if I hold on , and decline not these lights : scatter such rayes as may keepe mee from by-pathes and errors , and heresies , and schismes ; this way then will I take , and I will take heede to my wayes . And now , O Lord , that I enioy these lights , they seem to me sparkles and beams from thee who dwellest in a light which none can approach unto ; they seeme pawnes of that eternall and glorious light wherewith I shall bee tissued and embossed at my reigning with thee ; and now I enioy these lights , neither is thy wisdome , nor knowledge unsearchable , nor thy waies past finding out : Keep mee , O Lord , that I lose nor these lights , and be carried aside with foolish and false lights , and vain meteors : How I doe comfort my selfe by these lights ! how I doe sunne and warme my selfe by these lights and radiations ! Yee are the lights , such lights as disperse influence and vertuous brightnesse upon my soule ; yee are the lights , oh shoote out your beames then , and shine as you were made to enlighten ; yee are the lights , to shine about , not to heate , and enflame , and set all on fire in the Church , to kindle all into combustion : no , gentle warmths , and masculine heates , which lighten only to regenerate , and refine , and purge , and cleare up all mists and clouds which would muffle and benight us . JOHN in prison . Matth. 11. 2 , 4. Now when John had heard in the prison the workes of Christ , he sent two of his Disciples : Jesus answered and said unto them , Goe and shew John again these things , &c. Discovery , I Discover here , that the very prison shall ring of the fame of Christ ; no place so close and obscure where Christ cannot shoot himselfe in : When John had heard in the prison ; no confinement , or walls , or barres can keepe out Christ , and his Gospel and comforts : JOHN heard of him in prison ; every prison will open as freely to Christ as John's ; though the doores be shut , it matters not , Christ , wee know , came among his own when the doores were shut , and spake peace . But now , John sends his Disciples to Christ : wee can never bee so close , and imprisoned , but wee may dispatch a Disciple to Christ , a good thought or meditation : but John sent two ; it is not good sending single to Christ ; as many thoughts and prayers , as many such Disciples as we can , and as will , goe together : John sent here his Disciples to him ; John would have them so much his , that they may be Christs too ; John would teach them to adhere to Christ , for Christ is alwayes at liberty to doe them good ; when John , when a Disciple or Apostle may be shut up , Christ cannot ; hee hath that about him , and within him , which sheds it selfe through every place , and makes all closets and prisons , high-wayes , and streets open passages . And now that Christ heares John is imprisoned , and expects his answer , hee sayes , Goe and shew John againe these things : yet John needed to have sent no Disciples to Christ to informe him ; Christ knew both John , and his imprisonment , and was able to supply him without notice ; however , Christ admits of it , and approves it too . Though wee know Christs omniscience and omnipresence , that he knowes all , and sees all , yet it is good to overtake and prevent his sending , to bee at him first ; Christ may know , and yet take no notice , till wee give it him first , till we begin to him ; and now that John hath sent , Goe and shew John , sayes hee , these things : hee quickly dispatches them , Goe and shew ; though Christ be at libertie , and John in prison , yet he gives John resolution betimes : wee should never bee arrogant in the priviledges or liberties we enioy above others . John sends his ▪ Disciples to him , to know whether hee were the Christ ; and most think John knew him before ; yet he sends his Disciples , it seemes , for their information : It is a pretty secret of instructing , to steale knowledge and information upon others in our owne names . Greater and least . Matth. 11. 11. There hath not risen a greater then John the Baptist : notwithstanding , hee that is least in the Kingdome of heaven , is greater then he . Discovery . I Discover here , JESUS complyes not with the time and circumstance ; though John suffer from Herod , hee shall not suffer from Jesus ; he will honour his imprisonment , and wreath a garland of due praise about his fetters : There hath not risen a greater then John ; John is greater in Jesus opinion , though lesser in Herods : The lessening of desert by common reputation , should never bribe our voice from a just applause ; yet , though Jesus applaud him for greater , hee addeth then he ; hee that is least in the Kingdome of heaven : Christ loves so to magnifie his , that they may not be much worse for it ; and to stile them great so , as they shall not bee much greater in their owne opinion : Hee that is least in the Kingdome of heaven is greater ; if earth will not lessen John , heaven shall ; Christ will none of his lights here below to shine without a shadow ; Christs landatives are never so full and affirmative , but they are interlined with something that is negative : There hath not risen a greater , and yet , he that is least is greater : How Christ at once commends and detracts ! in deed , too much applauding and praising is neither safe for you nor the party ; I have said , Ye are gods , what an advancement is here from Gods own mouth ! I have said , yet the same mouth shuts up with this , Yee shall die like men : it is good applauding so , that you may still take downe a greater with a greater then hee ; There hath not risen a greater , yet , hee that is least is greater then hee . The right eye and right hand . Matth. 5. 29 , 30. If thy right eye offend thee , pluck it out , and cast it from thee : And if thy right hand offend thee , cut it off , and cast it from thee . The Flame . O Lord , it is thy holy advice not to feare them that can kill the body : Why should I feare the mortification of any part thereof , as mine eye or my hand ? the evulsion or abscission of either ? why should I feare to bee thus my owne holy executioner ? I know , O God , thy principle is true , Never man yet hated his owne flesh , but nourisheth and cherisheth it ; yet this flesh that I thus dismember and disavow , is none of my flesh ; these members were made the members of unrighteousnesse , these parts were alienated and divorced from me , I had put them away for their spirituall adultery , and fornication , and rebellion ; there was a law in these members which warred against the law of my minde : and by this cutting off these parts , I have escaped , and am redeemed from this law , from the condemnation of this law . This eye , O God , was that casement which was alwaies open to iniquity , and inviting every tentation in ; and thus was I forced to shut up this window , and cast down this casement , and make a covenant , that they should not looke : this eye would never stay at home , but wander and bee impounded abroad , every vaine object took it away : this eye was never satisfied with seeing ; this eye was one of those that were adulterate , eyes full of adulterie , this eye was one of those which had lust in it , the lust of the eyes : this eye was one of those that had a covenant made with it , I made a covenant with mine eyes ; but alas , no covenant , nor any such sacred barre could keep it shut , but it would out , like Dinah , and gaze and parley so long with every toy and vanity , till it returned ravished and deflowred : this was that eye that had no feare of God before it , there was no feare of God before his eyes ; and therefore I have parted with this eye , because it parted my God and mee ; I have turned this eye out of service , and I will have no more of this eye-service ; I have cast this eye upon earth , because it would never look towards heaven ; I have pull'd it out , because it pull'd my soule from the fast hold and recumbency I had on my God and Saviour ; I have slaine the beames of it , for they were ever shooting back , and wounding my soule ; I have broke the glasse and chrystall of it , for it would shew mee nothing but vaine shadowes and formes : And my hand , O Lord , is as guilty too , therefore I have cut it off too , for this eye lighted it into wicked actions and attempts ; now may the eye say to the hand , I have no need of thee . O Lord , I will not keep this hand ; Thou wilt have us have pure hands , lifting up pure hands , 1 Tim. 2. 8. thou wilt have us to wash our hands , I will therefore wash my hands , saies David , in innocencie , Psal. 26. 6. thou wilt have us to cleanse our hands , Cleanse your hands , yee sinners , James 4. This hand , O God , I could never keep pure ; I have washed it , but it defiled it selfe again ; I cleansed it , but it polluted it selfe againe : therefore , O thou , whose hands have made me , & fashioned me , left the reward of my hands should be given me , I have given it away . Thou chargest mee in thy word not to shut my hand upon the poore , and this hand would never open , never be free and loose to any such holy expansion ; thou layd'st a charge on mee not to with-hold good when it lies in the power of my hand to doe it , and this hand would never part from the good , nor dispense the good which was in the power of it ; therefore I have cut off this hand , lest it should divide betwixt me and my Saviour , me and my heaven , me and my glory ; and I have only one hand , and one eye left unextinguish'd , un-cut off ; and with this one eye I looke up to thee , looke downe upon mee againe , for the eye of the Lord is upon them that feare him : and with one hand I endeavour to thee , and reach to thee ; let thy hand take hold of it , Father , into thy hands I commend it ; pull mee up unto thee by this hand , and let thine eyes , which runne to and fro in the earth , enlighten this eye of mine , and create more beames and rayes in mine : and for this eye and hand that is cut off and cast from me , Though they bee sowne in corruption , they shall rise in incorruption ; though sown in dishonour , they shall rise in glory ; for , though our outward man perish , yet the inward man is renewed day by day , 2 Cor. 4. 16. DAVID an hungry . Matth. 12. 2 , 3. But when the Pharisees saw it , they said unto him , Thy Disciples doe that which is not lawfull . But he said unto them , Have yee not read what David did when he was an hungry ? Discovery . I Discover , Christ is readie to untie his owne knots , and to open his owne locks , and to pull up those pales and fences at one time , which he set down at another ; but it is alwaies for such as are necessitated to such a way , and fall by an unavoydable chance upon such a passage : Thy Disciples doe that which is not lawfull . But hee said , Have yee not read what David did when hee was an hungry ? though it were not lawfull for David to eate holy bread , yet David , when hee was an hungrie , had leave and assent : The Sabbath was once to be punctually kept , and the grinding an eare in your hands was as much as the grinding of your selfe came to , as much as a stoning came to ; yet now his Disciples plucke the eares of corne and rub them , and no fault , but they were an hungry ; their necessity put their hand to the corne , and they pluck off no guilt , nor reap any penalty with the ear : if their hands transgress'd now , Christs hands shall seale them a pardon ; hee that made the law , and the guilt , can easily lay his charge upon both , to winke at you , and with his warrant , a Disciple may straine curtesie with a Sabbath , and David with the shew-bread . JESUS knew , and withdrew . Matth. 12. 14 , 15. Then the Pharisees went out , and held a councell against him . But when Jesus knew it , he withdrew himselfe . Discovery . I Discover , how Jesus withdrew himselfe from the conspiracie of his enemies ; the Pharisees went out , and he retires in ; they withdraw to a consultation against him , and he withdrawes from the danger of it ; they hold a Councell against him , and he holds a Councell for himselfe , and advises with his breast for escape ; it is happie when our advices keep time with our enemies : But when Jesus knew ; hee doth not long deliberate upon the danger , one may even think themselves into a danger while they are thinking to avoid it ; when Jesus knew , hee withdrew : it is well when wee can so providently make our head and our feet meet , that is , put our knowledge into practice . Treasures . Matth. 6. 20. But lay up for your selves treasures in heaven . The Flame . MY God , I see thou wilt have us rich , spiritually rich ; thou hast given me a talent , a treasure , and thou expectest an improvement ; thou didst chide him that put it not forward to the banke , I see thou wilt have us thrifty : Lay up for your selves , thou wilt not have our stock , our talent idle , but busie for increase , for accumulation ; thou would'st have us wealthy , for to such thou givest more , and more freely , To him that hath shall be given ; thou thy selfe , O Lord , art rich , according to the riches of thy grace ; thou hast a treasure of grace : and again , according to his riches in glory , thou hast a treasure of glory too : and againe , the unsearchable riches of Christ ; thy wealth , O Lord , thy treasure is so vaste , it is even unsearchable , it exceeds thy Apostle , that holy Artists Arithmetick : therefore , O my God , give me this holy feate and felicity of thriving in the spirituall commerce and trading ; give me a banke and exchequer full of graces : The diligent hand maketh rich ; O quicken my hand , and create a new spirit within every joint ; blesse unto mee the spirituall meanes thou hast given me , encrease every grace unto me , that I may treasure up grace against the day of glory and grace , and commit , and trust all my wealth to the house and heavenly mansion provided for me by thy Sonne ; In my Fathers house are many mansions : and , I go to prepare a place for you : and , Wee have a house not made with hands , eternall in the heavens ; this mansion , this house , O God , shall bee my exchequer ; thy Son , and thy holy Spirit , and Angels shall receive such spirituall wealth , such graces as I purse up below , and lay all up for me there , that I may say , I know whom I have beleeved : and they are able to keepe what I have committed to them : And now , Lord , into thy hands I commend my spirit , with all this treasure that belongs unto it , with all those graces and vertues thou hast given it , and which I have acquired and improved : here is that pearle , for the gaining whereof the Merchant in the Gospel sold all he had ; I have gained so much treasure as I have obtained this Pearle ; here are chaines of Rubies too , which thou , O Saviour , didst scatter from thy wounds , but I have thredded them upon sighes which I have twisted , and upon my heart strings ; besides many other bright and flaming jewels and graces , many Diamonds , and Carbuncles , and Jaspers , and Saphirs of sanctification ; and with these are necessities supplied , even through the riches and glory of Jesus Christ . I give these , O Lord , for , freely I have received , and freely I give ; and , What have I that I have not received ? but I give all back unto thee , for I know , It is more blessed to give then to receive : and thus I lay up my treasure in heaven ; every penny and bagge I disburse to thy Saints here below is imp'd with wings and feathers , and is gone into heaven before mee , and is gloriously trans-figured into spirituall coyne ; and thus my riches take wing and flie away , flie away that they may bee a stock for me there : and Lord , how rich am I now ! rich even with all thy wealth ; not a grace , not a merit of thy blessed Sonnes , but it is all mine ; not a pearle of water from his side , nor a rubie of bloud , nor a diamond of his eye beames , but is mine ; for hee is made unto us wisedome , and righteousnesse , and sanctification , and redemption , 1 Cor. 1. 30. A signe . Matth. 12. 38 , 39. Master , wee would see a signe of thee . And he answered , An evilland adulterous generation seeketh after a signe . Discovery . I Discover , no faire compellation or language can win Christ to allow their curiosity , not though they say , Master , we would see ; we should not be bribed with a title to any vanity , nor our selves easily won to betray goodnesse , and to make our selves servants to the humours of any that intitle us Master : for , to call us Master , with an intent only to satisfie their own curiosity , is but to honour us , that they may the better embase us ; to set us at liberty , that they may sooner confine us . A signe is that they require , and are denied ; Christ had beene prodigall of these , however it came he was now frugall ; there was no want on Christs part , hee was both able and willing , and gave signes , his cures and miracles were all signes ; sure then the want was on the Pharisees part , a want of a sober faith and assent , or else a curiosity or delicacy , or other vaine intent was in the businesse ; Therefore he answered , An evill and adulterous generation &c. his deniall is plausible and affable , though to the Pharisees ; hee rebukes their request by the person of another , and informs their generation by another generation that was evill and adulterous , An evill and adulterous generation . The Gift . Matth. 5. 23. If thou bringest thy gift to the Altar , and there , &c. The Flame . LOrd , there is no approaching to thy Altar , but with a pure and cleane soule ; I will wash in innocencie , and so will I compasse thy Altar , saies David : David knew that nothing but innocency was fit for thy Altar ; therefore , rather then come to it uncleane , hee will wash and rinse off his iniquity . I know , Lord , while I come to thy Altar either in wrath , or rancour , or emulation , I am short of the innocencie I should bring ; I know while I have either any malice or hatefull seede in my bosome , sprouting into contention , or any other mischievous designe against my brother , I am not fit for thy Altar , I am no right sacrifice , no sutable oblation ; I must cast away my gall , with all such offall , that I may bee laid on thy Altar ; that is the part which sheds an impuration and defilement over all my parts , makes mee an abomination in thy sight , embitters me , and renders me distastfull and unsavoury ; and how cleane soever thy Altar be , how holy , how unspotted , yet to me it is nothing so , to them that are defiled , nothing is pure ; and , Wee have an Altar of which they have no right to eat , they that kindle unhallowed combustions and stirres in stead of the pure flames of pietie , and devotion , and charitie : O Lord , thy Altar is the onely holy engine of reconciliation , of redemption ; the onely sanctuary of peace , the conservatory and table of divine favours : here did thy Priests effect all the gracious intercessions and sacrifices , here did they appease thy indignation , and perswade thy judgements ; and here did thy blessed Sonne , who was a Priest for ever , offer himselfe , Who by the eternall Spirit offered himselfe ; here was all the effusions , and sanguinary embrewments , and slayings , and carvings , all in figure of redemption , all in shadow of good things to come : therefore , O Lord , how can I staine or purple my soule with malice , or envie , or wrath ! for so often as I offend in these , I act but a more fine a subtle slaughter ; hee that hath but look'd after a woman , hath committed adultery with her in his heart ; so hee that hath but look'd with a wrathfull eye or thought after his brother , hath slaine him in his heart : Lord , therefore let thy holy Spirit that holy Dove which is so active in holy billings and affections of charity , nest in my soule , and warm my soule into ardent and fervent loves and desires ; for hereby thou hast told us that wee are thy Disciples , if wee love one another : Lord , let thy love bee shed abroad in my heart , that my heart may shed and disperse it into my other parts ; into my feet , that I may goe to my adversary and forgive him ; and into my armes and hands , that I may give unto him , if hee hunger , that I may feed him , if he hirst , that I may give him drinke ; into my tongue , that I may appease with soft answers and apologies , his passion towards me ; that I may speake friendly and fairely to him , for , if we love one another , God dwelleth in us . Stand without . Matth. 12. 47 , 48. Then one said unto him , Behold , thy mother and thy brethren stand without , desiring to speake with thee . But he answered and said , Who is my mother ? and who are my brethren ? Discovery . I Discover now , that Jesus is upon businesse , and in the heat of his function , nothing can turn his face or regard out of the way ; a behold cannot so arrest his eye-beames , not though the relation of a mother or a brother put to their hands ; Who is my mother ? hee declines his duty and respect , and all relations must bee question'd of their title and interest ; Who is my mother ? and who are my brethren ? such relations are but now the pauses and interjections to dispatches and employments , and break off that continuity which is exacted in businesse of an high and holy nature ; Who is my mother ? and who are my brethren ? hee demands as though hee would decline his knowledge ; indeede , in weighty Commissions wee should put mother and brethren to the distance of strangers , and open our veines for consanguinity and respects to run out a while , and leave our bloud and spirits , Thy mother and thy brethren stand without , and without must they stand a time ; it is not fit to admit respects into the same roome with employments . A Prophet without honour . Matth. 13. 57 , 58. And they were offended in him . But JESUS said unto them , A Prophet is not without honor save in his owne Countrey . And hee did not many mighty works there . Discovery . I Discover , Jesus passeth not over some kindes of contempt with silence , but replies in defence of his reputation ; sometimes a silence shewes but a faint and short-winded spirit , that dares not breathe in the face of his adversary . They were offended : But Jesus said ; he will have his say with them , and his saying shall be to repell their offence by defence of himselfe : A Prophet is not without honour save in his owne countrey ; hee will not seeme guilty of a neglect by a desert of his own , but theirs ; a christian spirit should never stoop to the contempt of any so far , as to comply with it in any assent , either by dejection or cowardize : And now Jesus departs , for hee did not many mighty works there ; some workes hee did , and those mighty , but not many mighty ; he would not take off his penne quite , because that his adversary liked not the copy , Rumpatur quisquis rumpitur invidia ; he did not many there , for his stay would seem to have courted too much an approbation or respect from his enemies ; and all such pretended delaies is to set up a boothe for retailing that ware you want a shop for . And buried it . Matth. 14. 12 , 13. And his Disciples came and tooke up the body and buried it , and went and told Jesus . When Jesus heard of it , he departed thence into a desart place apart . Discovery . I Discover the Disciples care to the memorie of their friend , They tooke the body and buried it ; they will not suffer his body unburied : it is not fit to keep the corrupted part of a friend bare or naked ; bee it a calumnie or crime , lay it under the sod with him , let your memory bee a grave to your friends corruptions and weaknesses , and embalme no part but his best for posterity . Now after they had buried him , they told Jesus ; they are not too hastie in sad relations ; they buried him , and told it after ; funerall stories alwaies arrive soon enough , it is not seasonable to imp their wings with our feathers of haste : And now that Jesus heares , hee departs , When Jesus heard of it , hee departed ; hee will not stay by ill newes , those are but melancholy itches which delight in frications and chafings , and stay to be rubb'd with more accents of sorrow : they are too soft affections which love even to sit and thaw at a woe or mis-fortune : Jesus departed , and whither ? but apart ; he departed into a desart place apart . At the newes of death hee separates from company , wisely practising his part of separation , ere his course be to act it : to goe apart at the newes of mortality , is a ceremony sutes well ; such a departure answers in proportion to the departure of your friend , and shewes how neare you adventure for his sake to comply with mortality . He sent the multitude away . Matth. 14. 22. And Jesus constrained his Disciples to get into a ship , and to goe before him , while he sent the multitude away . Discovery . I Discover , how observant and decently ceremonious Jesus is ; a multitude are met for his sake , and hee leaves not his owne to dismisse them , but leaves his owne and dismisses them , and sends those away while he sent the multitude ; he leaves them not abruptly , but , in good manners , dissolves them ; sends them away , a phrase which sounds of a milde dispatch ; they were strangers to him , and therefore he sends them away , but constrained his Disciples , makes bolder with his owne ; And Jesus constrained his Disciples : hee sends them away , the multitude , not with any neglect or disdaine ; in this phrase of sending , hee pretends rather an interest to their returne ; for an affable dismission sheds such an engagement upon the people , as keepes them still there while they seeme to depart . The Sonne of God . Matth. 14. 33 , 34. Then they that were in the ship came & worshipped , saying , Of a truth thou art the Sonne of God . And when they were gone over , they came into the land of Genesaret . Discovery . I Discover , how silent Jesus is now that they worship and applaud him , here is not a word of his reply : they call him the Sonne of God , but I reade no answer hee makes ; for the verse that followes is impertinent to this , And when they were gone over , &c. I observe , hee refuses not the worship nor sacred applause done him , nor takes much notice , nor prides himselfe in it : in just and due applauses , it is a wrong to your merit to denie them , and such modesty does but whisper to your goodnesse to betray it : I know , to assume and raise your selfe to the trumpet of another is arrogance , and the spirits are too light that are so soone rarified and advanced ; hee is no wise Musician that will make one in the consort of his owne commendation . The hem of the garment . Matth. 14. 36. And they besought him that they might touch the hem of his garment ; and as many as touched were made perfectly whole . Discovery . I Discover , that Jesus denies them not the honour they desire ; their petition reaches no nearer him then his garments , nor higher then his hem : it is an honourable courtesie to bee free in such light respects , which are an honour for others to obtaine , and no dishonour nor prejudice for you to give ; to let downe your garment , where the hem will satisfie . Transgresse . Matth. 15. 2 , 3. Why doe thy Disciples transgresse the tradition of the Elders ? Hee answered and said unto them , Why doe you also transgresse the commandement of God ? Discovery . I Discover , how Christ vies question for question , and rebuke for rebuke ; Why doe thy Disciples transgresse , say the Pharisees ? and he said , Why doe you transgresse ? sometimes the quality of your adversary may be such , that it wil be better to racket him his ball of reproach back , then to let it rest with you ; and oftentimes one question is best silenced by another ; Christ silences the Pharisees Why do thy Disciples transgresse , with a Why doe you also transgresse ? and , their tradition of the Elders , with the Commandements of God . Not away fasting . Matth. 15. 32. Jesus called his Disciples unto him , and said , Because they continued now with mee three daies , and have nothing to eate , I will not send them away fasting . Discovery . I Discover , how fairely Jesus intreats these that visit him , and accompany him ; and because hee would have his welcome as generall as generous , hee called his Disciples unto him , they must take notice hee intends his affability exemplary and imitable ; and in this entertainment he spreads a table to posterity , and commends a modell and copy of hospitalitie to the world , for hee gives his company that continue with him a positive repast in this negative resolution of I will not send them away fasting . The Disciples to the multitude . Matth. 15. 36. And he took the seven loaves and the fishes , and gave thankes , and brake them , and gave to his Disciples , and his Disciples to the multitude . Discovery . I Discover here Christs order , and care , and demeanour at his bountifull distribution ; hee tooke the loaves and fishes ; but ere hee tooke them to give , hee gave thankes ; hee gave first to God that had given to him , he carves out a tribute to him , before hee carves to the multitude ; and tribute to God enables him better to distribute : in such a giving there is nothing given away ; to give thankes thus , is to say grace after Christ : now , hee brake , and gave to his Disciples : here is no newes of his own eating , what hee takes or breakes is to give away ; the care of his guests takes place of himselfe ; hee brake , and gave to his Disciples , not to the multitude ; though he be prodigall of his fare , yet not of himselfe ; he serves not out himselfe with his loaves and fishes ; hee gave to his Disciples , hee preserves his owne honour at the table , and what he does to the multitude , is by his servants , the Disciples ; hee gave to his Disciples , and the Disciples to the multitude . Get thee behind me . Matth. 16. 22 , 23. Then PETER tooke him , and began to rebuke him , &c. But he turned , and said unto him , Get thee behind me , Satan , thou art an offence unto me . Discovery . I Discover , how tender Jesus is of his honour and authority , and how sensible of checks from his inferiours , or any thing that may impaire or detract ; Peter rebuked him , and he rebuked Peter with advantage , Satan ; & , thou art an offence unto mee : it is wisedome to let your servant know his distance , for phrase and behaviour , and not to suffer him too neere you in either ; by how much hee is lesse a servant , by so much you waste from Lord and Master ; Get thee behinde mee , is a good phrase to tell him both his place and your owne ; and the Livery fits best when the servant is behinde , and the Master before ; Get thee behind : it seemes Peter was advancing a little too forward , what a check shall those have , who will even step before and beside him in his office of mediation ! Get thee behinde me , will bee his language , know your place ; your place is but the place of a servant , and an unprofitable servant ; your place is but the place of a creature , mine of a Lord and Creator , Get thee behind me ; your place is a place of guilt , of unworthinesse ; mine of merit , of satisfaction . Indignation against the two . Matt. 20. 24 , 25. And when the ten heard it , they were moved with indignation against the two brethren . But Jesus called them unto him . Discovery . I Discover , that Jesus will not tolerate a quarrell unpacified , especially among Disciples ; Jesus called them that had indignation , to him ; if Peters sword be drawne , hee 'll command it back into the sheath ere he goe ; he called them , hee takes notice of their difference , hee will not leave it to its selfe and to them ; the decision would bee speedy , lest there bee too great a prevailing , for the ten were moved against the two ; he knew there is danger in trusting a contention too long with the parties , though they be Disciples of the Church : the ten were moved against the two ; the lesser and fewer ever suffer from the more and mightier , the two from the ten : and how soone were the ten moved before the two ! an harmony is easier preserved among few then many , among two then ten ; the two are brethren , they keep the unity and fraternity still whole , when the ten are in indignation ; the ten were moved , more will ever bee at a businesse of indignation rather then peace . The poore widow . Matth. 12. 43. And hee saw the rich men casting in their gifts into the treasury . And he saw also a poore widow . Discovery . I Discover , how observant Jesus is , hee takes notice from the rich to the poore ; he saw the rich men , and hee saw also the poore widow ; the poore is equally in his eye with the rich , and she is rich enough , in that notice he tooke of her ; the rayes of his eye set as high a rate upon her as them ; nay , higher , they seeme to beate full upon her , and but to glide upon them in their passage ; hee saw the rich men , and hee saw also a poore widow ; He saw also , as though hee saw over them unto her , and tooke the rich but by way of perspective to look on the poor , and by this art of survey to advance his commiseration by the comparison and inequality : neither did hee looke so much on them as rich and poore , but how they disposed and dispensed their wealth and poverty , and how they cast in their gifts and mites : hee saw the rich men casting in , and hee saw also a poore widow casting in ; though in possessing , the rich have odds of the poore , yet in disbursing , the widowes mites are as plurall as their gifts . Weep for your selves . Luke 23. 28. But JESUS turning unto them , said , Daughters of Jerusalem , Weep not for mee , but for your selves , and for your children , The Flame . O God! this is thy Son Jesus his respect to those that mourne with him ; Jesus turning unto them , he would not decline any pitie that followes him , but turnes to it , meets it , and seems to cherish a lamentation with declining it : Weepe not for mee ; a sad disswasion hath a secret to entreat a tear , and privately to broach the eye which it is busie to stop ; Weep not , but weep ; as hee closes the eye with one hand , he opens it with another ; and when hee would not bee too much obliged for a compassion , engages themselves and theirs , and thus casts in his owne sad score into their reckoning : Weepe not for mee , but for your selves , and for your children , and their teares shall discharge both griefes . O God! this was a modest and thrifty part to get thy sorrow wept for by the teares of another : thus one sad object that is publicke , shall have the honour of the lamentation , when many private have more right in it . Jesus held his peace . Matth. 26. 63 , 64. But Jesus held his peace . And the high Priest answered and said unto him , I adjure thee by the living God , that thou tell us whether thou bee the Christ , the Son of God , or no . Jesus saith unto him , &c. Discovery . I Discover Jesus his silence , he held his peace : hee would not easily answer nor vie to every common reproach ; too much exceptions tendernesse betraies a cause more ; for where are the replies more violent then with the guilty ? Hee held his peace ; a tardy and slow defence hath ever more grace with it then a rash and violent : and now that the high Priest adjured him againe , Jesus saith unto him ; wee count them but sleight bells which chime at the first pull , and a weake lock that opens at the first turne ; Jesus held his peace , this was his grave silence which would not chime nor open till the high Priest put more strength to ; I adjure thee by the living God , and then , Jesus saith unto him . The Flesh weake . Matth. 26. 40 , 41. Hee commeth unto the Disciples , and findeth them asleepe , and saith unto Peter , What , could ye not watch with me one hour ? Watch and pray , that yee enter not into temptation ; the spirit indeed is willing , but the flesh is weake . The Flame . LORD , how calm a check thy Sonne uses to a weake offendor ! for finding an offence of infirmity , he chides and excuses it at once ; Could yee not watch with mee ? the spirit indeed is willing , but the flesh is weake : O Saviour , who can watch with thee ! for thou art such a keeper of Israel as neither slumbers nor sleepes ; Could yee not watch with mee ? Indeed , O my God , wee could not , thou hast the odds of us at watching , thou hast an eye of Divinity alwayes open , The eyes of the Lord runne to and fro ; we have such clay about us , as incrassates and duls our faculties ; thy clay , O God , is refined and glorified , and is farre more pure and subtle then ours ; yet , O Saviour , thou excusest it , the flesh is weak ; and in this hee modestly repeates their neglect , not urging a duty for his owne sake , but their owne advantage ; Watch and pray , that ye enter not into temptation : Watch , that ye enter nor ; too much notice of neglect or offence done to your selfe , sounds in anothers eare too harshly of a selfe esteeme ; therefore to avoid that , hee wisely makes their owne neglect their danger ; and holds them the Looking-glasse so , that their owne reflection may be more then his , That ye enter not into temptation . Not on this fashion . Mark . 2. 12. And they were all amazed and glorified God , saying . We never saw it on this fashion . Discovery . I Discover , nothing will sooner ▪ create an amazement and admiration , then an action out of the rode , or high-way of working ; They were all amazed ; and why ? they never saw it on this fashion ; had it been on this fashion , they had not been so amazed : The way to be eminent and famous , is to doe something not on this fashion , to bee something excentrick and incongruous in your attempt : Men alwaies turne after him , who turns the wheels of their expectation a new way . In the hinder part of the Ship . Matth. 12. 47 , 48. And hee was in the hinder part of the Ship asleep on a pillow . The Flame . MY God , thy Sonne is not very forward in any place ; here hee was in the hinder part ; every posture of Christ is instructive ; now , that hee is in a storme , hee keeps behinde , and will not advance in a time of danger ; let the rash and hasty be in the fore-part , hee stayes in the hinder : neither is this backwardnesse more his wisdome then his vertue ; for this hinder part is but his Hierogliphick of Humility , and still you shall have him behinde in any place or societie , : it is a duty hee gives in charge , Love not the uppermost roomes , and , he that humbleth himselfe shall be exalted . But now , it is strange , that hee should bee asleep in the Ship , yet hee sleeps now in allegory ; to bee in a Ship , is no more but to goe at the morien of another ; and to bee thus swayed sometimes , is discreet obedience ; in the time of a storme , or dangerous commotion , it is good being asleepe ; that is , as little active as you can , as far from being a party ; when the tyde of others grows violent , it is dangerous sailing with them , it is better ( like thee , O Saviour ) to lie still , and bee carried with the motion , then to helpe with your owne ; for then you are the more patient , by how much the lesse agent : to bee asleepe in the ship then , is to take no notice at the storme or combustion , not to comply with it , but wisely to winke at an unavoidable danger or trouble ; yet , if it move or jog you , and will not suffer you to sleepe , get to your pillow however , to a place as soft & secure as you may , and as far retired from any doing as you can , unlesse you have the power and authority to rise up with Christ , and rebuke it into a calme . Immediately . Mark . 5. 2. And when hee was come out of the Ship , immediately there met him . Discovery . I Discover , by that time Christ came here , there came one to meet him , immediately there met him ; immediately , hee gave him no time to escape ; Christs holy offers and opportunities must be taken , and the more immediately the better ; the closer and neerer you stick to the opportunity , the sooner and surer is Christ yours : Immediately , then , when Christ came out : When hee was come out ; Christ hath his times of comming out , that is , of revealing and shewing himselfe to a soule , and then it is good meeting him , and taking him in his early dawnings , and holy discoveries of himselfe to the soule : When hee was come out , immediately there met him ; there should bee a meeting on our parts then , as well as Christs , a holy preparation and endeavour is a rising up , a stepping forward , a making towards Christ , a meeting him , There met him ; and where did hee meet him , but when hee was come out of the Ship ? it is good taking Christ at his first landing with you , at his first comming upon your borders or coasts ; when you heare him preached , or when your heart and affections are touched with him , and a little affected with his Gospel , then hee is landed on your shore ; your senses and affections are the coasts and borders of your soule , and there take him , and meet him ; Immediately there met him . The Daughter dead . Mark . 5. 35. Thy Daughter is dead , Why troublest thou the Master any further ? Discovery . I Discover , how soon a carnall hope would give over , how soon it despaires , Thy Daughter is dead , and why troublest thou any further ? as though all were at an end with the Daughter , all life , and spirit , and expectation , and importunity : such faint spirits must ever have some principle , some pulse or motion in a businesse to encourage them on : if shee bee dead once , they die too ; such looke not at Christ , at his power , at his life and word , but at the Daughter that is dead ; they consider not how Christ is alive , and how soon he may blow a spirit into her arteries , and a soule into her body , and a sparke into her ashes ; but the coldnesse in the body , and emptinesse in the artery , and incineration in the ashes ; every sleep is to them a death , every obstruction a destruction , every decay a ruine irreparable , every dissolution an annihilation , prayers and holy importunities are vaine troubles , and hopelesse endeavours , and redresse of impossibilities , Why troublest thou the Master any further ? how soone a weake suggestion stops all the wheels , and retards the businesse , and amazes the proceeding ! how soon they are taken off with any period or clause ! Why troublest thou any further ? not any further probability or likelyhood , not any further trouble or endeavour with them : how easily is a carnall reason convinced ! how strong an Argument can nature make ! how soon is her word taken , thy Daughter is dead ! Thy sword into his place . Matth. 26. 52. Then said Jesus , Put up againe thy sword into his place . The Flame . O my God , even a Disciple to thy Jesus may draw his weapon in as much hast as another ; his passions may bee as soone unsheathed in defence of his Master ; hee is but cold that hath not so much heat as to be angry in Jesus cause , nor so much courage as to weare a sword in his behalf ; that is , hath something of power and authority about him : yet Jesus bids , Put up againe thy sword ; none of his shall have a sword drawn against the sword of authority ; if that be out , his Disciple shall have command to put up againe ; a private weapon must not clash against a publick , neither be drawne , or at least appeare : Put up thy sword , that is , let there be even no shew of resistance ; and , Put it up into his place , not into theirs , not into the place of the Magistrate or Authority ; sheath it not there , that is not his place , but theirs , the Kings , the Princes , and Governors : it is to bee feared , if the Disciples have their swords out , they doe not heare when Christ calls to Peter , in the name of the rest , Put up thy sword againe into his place . Pray yonder . Matth. 26. 36 , 37. And saith unto the Disciples , Sit yee here while I goe and pray yonder . And he taketh with him Peter , and the two sons of Zebedee . Discovery . I Discover , that Jesus teaches a decorum to his Disciples at Prayer , Sit yee here ; hee places them , and orderly , Sit yee here : doe not leane here , or use any irreverent gesture , but , Sit yee here ; and not while I pray here neither , but , while I pray yonder : thus he wisely distinguishes his duty and theirs ; if they sit here , he will pray yonder ; they must keep a decent distance while he officiates ; they must bee here , and he yonder , not both here . or both yonder ▪ but as though here he had appointed seats for them ▪ and yonder a pew for himselfe ; and , sit yee , while I goe , that is , quiet , settle , compose your thoughts & passions , stay them from wandering and straying ; Sit yee , that is , put your selves in a firme posture , use your preparation while I use mine ; Sit yee while I goe , that is , my spirit , my soule hath a journey to take , yet , beyond yours ▪ as far as a prayer : Sit ye while I go and pray ; and , sit yee while I goe , as though here should bee the Congregation , and yonder the Minister ; Sit ye while I goe , while I move in the services , while I , I your Master , and Minister , and Bishop of your soules ▪ while I goe : And hee goes not alone neither , hee will have his holy assistants and co-adjutors , as a grace and honour to the prayer and service , though they do little ; and they shall not goe after him to this holy businesse neither , but with him , as it were beside him at the holy imployment , And hee taketh with him Peter and the two sons of Zebedee . The Place . Matth. 28. 6. Come , see the place where the Lord lay . The Flame . O My God , the very place where Jesus hath beene is good and gracefull to look at , Come see the place ; the very place hath so much worth in it as will deserve a Come and see ; Come , it is a good motion and setting forward to Religion ; to come where Christ hath been , to see the place of him , where he was either preach'd , or taught , or died , or buried : Christ hath more places then one ; every soule that hath had Christ a day , or a night , or a moneth , or a yeere , that hath had a forme of godlinesse and Christianity , hath for that time been the place or tombe where the Lord lay , where hee so journed ; and , come and see how empty the place is without him ▪ how unfurnish'd now hee is gone ! and in Apostacies or fallings away you may see the place where the Lord lay ; for such soules are but his tombes for the time , places where hee dies , where his graces , and vertue , and power perish , and these were places where the Lord lay ; for he never stood here , never sate here in these soules ; their godlinesse was never in so firm and stout a posture ; but , he lay , the posture hee was in was a faint , a feeble , a declining , a disable posture . Jesus met them . Matth. 28. 9. And as they went to tell his Disciples , Jesus met them . Discovery . I Discover , they that go upon Jesus businesse shall bee sure of his company sooner or later ; if not at their setting forward , yet ere they come to their journies end : as they went Jesus met them , them that were seekers and followers of him , them that had a longing and desire after him , he met them ; but it was in their journey , in their going , in their employment about him , as they went : If Jesus meet any , it shall bee such as are going and stirring towards him , for then he 'll meet them , save them a labour in their holy pursuit after him ; hee 'll meete them , and by this motion enable them more to go and follow him ; he seldome meets any that stand or sit , but rather meetes with them in a check or rebuke , as with those in the parable , Why stand ye here idle ? He saw and glorified . Luke 23. 47. Now when the Centurion saw what was done , he glorified God , saying , Certainly this was a righteous man . Discovery . I Discover , how deliberately the Centurion censures , with what caution ; hee first saw what was done , then , Certainely , &c. while all was a doing , hee said nothing , he forbore till he saw how the wonder would prove , and then hee said , Certainly : the best verdict is that which is given after cleer testimonies ; halfe premisses allow but halfe conclusions ; there can be no saying Certainly , till there bee a seeing what is done , and now the Centurion saw , he glorified God , saying ; where there is a seeing , there will bee a saying too ; if we open our eyes upon the works of God , wee should open our mouthes too ; wee should say as wel as see , He glorified God , saying : but first there was a seeing , before there was a saying ; our eyes should bee the Tapors to light us in our admirations and praises below ; but in wonders above , I will say as certainly , though I never saw ; We walke by faith and not by sight . Tell his Disciples . Mark . 16. 7. But go your way , tell his Disciples and Peter , that hee goeth before you into Galilee . The Flame . O My God! thy Angel dismisses them , now that Jesus is not there ; hee will not suffer them to stay in a place where hee is not , goe your way ; now that Jesus is gone , goe you too : there is no staying too long by Jesus his toombe : we may be there , that is , wee may die with him , or be buried with him , therefore saies Paul , Wee are buried with him by Baptisme unto his death : but then wee must not linger too long at the grave ; not laying againe ( as the Apostle sayes ) the foundation of repentance from dead works , but wee must away after to Galilee , Let us go on to perfection : And as Christ was raised from the dead , so we also should walke in newnesse of life : for , hee goeth before you into Galilee ; hee goeth before you , a good incouragement for us to follow after ; it is good having JESUS before us , in our eye ; wee shall runne more cheerefully the race that is set before us , while wee may looke at JESUS , the Authour and Finisher of our Faith : neither is it enough for us to follow him alone , but wee must take others along with us , Tell his Disciples ; and if there be any way that Jesus goes , any track or path , whether by Galilee , or any other way or mystery of godlinesse , wee must call upon others , and take them , tell his Disciples that hee goeth before you into Galilee ; and if there bee any one in particular , that stands in need of a speciall intimation , tell even him , tell his Disciples and Peter . Stood by the Crosse . John 19. 25. Now there stood by the Crosse of Jesus , his mother , and his mothers Sister . Discovery . I Discover , those that have any relation to Jesus will be sure to be neere his Crosse , yet Jesus and the Crosse must bee together , or else you shall have none of them there : if the Crosse be there and not Jesus , you shall neither see mother , nor mothers sister ; those that stand by the Crosse when Jesus is not there , are some whom their superstition have brought thither , not their religion . Now there stood by the Crosse ; they passe not by it in a dis-regard , but take it for a thing they may stand by ; that is , they come under the shadow and patronage of it : I see it was enough for these here , the mother , and the mothers sister , to stand by the Crosse ; they were crucified in the standing by it ; but for us , we must goe neerer it , be nayled to it , For they that are Christs have crucified the flesh , with the affections and lusts . Philip , and Andrew , and Jesus . John 12. 21 , 22. The same came therefore to Philip which was of Bethsaida of Galilee , and desired him , saying , Sir , we would see Jesus Philip commeth and telleth Andrew : and againe , Andrew and Philip told Jesus . Discovery . I Discover here , a desire in the lay and ignorant to see Jesus ; saying , Sir , wee would see Jesus : their course and addresse for it was this , The same came therefore to Philip ; the way to know Jesus , or his Gospel , or graces , is by Philip ; if you would see Jesus , come to an Apostle , to a Philip ; the same came therefore to Philip ; therefore , even for that cause , for seeing Jesus : it is not for us to have Jesus in our eares , but our eyes too ; to heare of him , but to see him ; to have a spirituall knowledge of him , That I may know him , ( sayes Saint Paul ) and the power of his resurrection : and in their addresse to Philip for the knowledge of Jesus I discover their reverend opinion of an Apostle , saying , Sir ; an Apostle or Minister hath so much power about him , as to perswade them into a Sir that seek him ; and those that would see Jesus , that desire and long after the sight and knowledge of him , will alwayes give a faire respect to Philip , even , Sir , we would see : thus they come to Philip , they step not sawcily to Jesus himself , but they make use of Philip ; Philip must be their expositor , and commentator , and director to Jesus ; not like those who step to Jesus first , and leave Philip and all hee can doe ; they will not bee beholden to the Church , they 'll find out Jesus themselves : yet I see Philip shewes them not Jesus at the first , or by himselfe , but he 'll take Andrews opinion with him , Philip commeth and telleth Andrew ; in the businesse of seeing Jesus , or any thing of his , it is good having more eies along with us then our owne ; an harmony and consent does well , and Andrew may further us ; neither does Philip or Andrew make any such report of Jesus as may stay them from seeing ; no , it were not enough for them to see Jesus in Philip or Andrew , but in himselfe ; they must not rest in Authority , neither in Philip nor Andrew , nor make them their period for seeing , that they may say with the Samaritans , Now wee beleeve , not because of your saying , but because we have seen him our selves . Little of stature . Luke 19. 3. And hee sought to see Jesus , who hee was , and could not for the prease , because he was little of stature . Discovery . I Discover , how many things put themselves betwixt us and Jesus : though our desire be to see him , yet there will either be a prease to hinder us , a crowd , a constipation of vaine thoughts , and worldly solicitations , which will interpose and eclipse the clearenesse of Jesus to us ; Hee sought to see Jesus , but could not for the prease , or else our owne stature will be a disadvantage in our indeavour and seeking ; hee sought , but could not see , for hee was little of stature ; though our lownesse or dis-proportion may hinder us , yet our soules must have a raising , an elevation to see him ; they must bee a little divined and deified , a little glorified in inchoation ; they must bee taller , and more divinely lofty for Jesus ; He was little of stature , and therefore could not ; our statures of nature are but low , but dwarfish , shadowes cast at noone , neither can wee with our Inch take measure of his Infinitie ; our Reason is too short to make a perspective for seeing Jesus ; it is but little of stature , grace must advance it higher , and give as much faith as will make a holy perspective ; for , Faith is the evidence of things unseene : And this prease will still bee in our way to Jesus too , he could not for the prease ; if wee would see Jesus , it were good acquitting ourselves of the multitude , and getting cleere of the prease of the world ; for many are thronging about Christ , Many are called , but few chosen . Washed their feet . John 13. 12. After he had washed their feet , and was set down , he said unto them , Know yee what I have done unto you ? The Flame . O My God , how full of meaning and mystery every action of Jesus is ! and , how inquisitive Jesus is to give us notice ! Know ye what I have done ? and how dull a carnall eye is in discerning ! hee had washed , but not their eyes ; and therefore as yet they saw nothing in it ; hee had washed their feete , but not their head , and therefore as yet they understood as little : he said unto them , Know ye ? hee would as it were catechize their ignorance into some knowledge , and warily convey them a resolution in a question , Know ye what I have done ? what an excellent Syntaxis is here ! Christs very washing is Grammaticall and instructive ; every thing of Christs may affoord us something worth our studying ▪ his very towell hath a lesson in the folds of it , of cleansing and sanctifying ; his water flowes with instruction in the falling and trilling , and drops documents of humility at the feet of his Disciples : O Saviour ! me thinks thou art dispatching many things here , thou art handling their feet both into vertue and knowledge , as though they should observe , that their feete did the best in thy hands , walk'd evenest , and plainest , and surest , with least error when thou hast the guiding of them : and now thou art washing their feet , thou intimatest a filth and corruption in our parts of practice and conversation , that wee cannot stir in the waies of the world , but something will stick to us , that we shall still need thy water and to well , while we walke here ; and that wee shall never be so clean and pure Disciples , but wee shall still have a foot or a toe for washing . They besought him . Luke 7. 4 , 5. And when they came to Jesus , they besought him , saying , hee was worthy for whom he should doe this . For hee hath loved our Nation , and built us a Synagogue . Discovery . I Discover , what an interest and obligation publick favours lay upon those they concerne ! how many here come to Jesus in the Centurions behalfe ! They came to Jesus ; they , even they who had a common interest in the courtesie he did , He loved our Nation , and built us a Synagogue , and for this love to their Nation , they returne him love againe , for , they came to Jesus for him ; and for his building a Synagogue , they build him a good reputation saying , that hee was worthy ; and why ? because hee loved our Nation : if you would gaine a people you must doe something that is popular ; nothing wins a Nation so as a Nationall favour , and to doe this , you must raise your courtesie a story or two higher then the ordinary heighth ; hee built us a Synagogue , you must build something , that is , doe something of eminency , of notice , of duration , that may towre , and may continue above a private favour : you must build , that is , lay things together , reconcile , and cement , and unite ; and such structures of friendship and charity are such Synagogues as would be built both in civill and holy societies . The Tabernacle . Luke 9. 33. Peter said unto Jesus , Master , it is good for us to bee here , let us make three Tabernacles , one for 〈…〉 Moses and one for Elias , not knowing what he said . Discovery . I Discover , as soone as any thing below pleases us , how soone wee would bee building , providing for residence : Peter is but a little advanced and enlightned , and now no place will serve him but here , It is good for us to bee here , here in this mount , here , where we see such a glory , such brightnesse or rayment , but yet in all this , not knowing what hee said : Oh the vanity of a carnall sense ! how is Peters eye ravish'd with these that appeare , with Moses , and Elias , and their bright apparition ! he sees their lustre , and must needs make them Tabernacles ; it is dangerous to have the glory of the creature too much in your eye , lest you admire it , and advance it too much : Let us make three Tabernacles , one for Thee , one for Moses , and one for Elias ; how is Peter transported , to reckon Moses and Elias with Jesus ! one for Thee , and one for Moses , and one for Elias ; what an errour was this in Peter to set up Moses and Elias Tabernacles with Jesus , on the same Mount and height with him ! to honour a saint or creature with the Creator ! yet in all this , not knowing what hee said ; for had hee understood himselfe , sure here would have beene no such building , no such making of Tabernacles . Hee set his face . Luke 9. 51. He stedfastly set his face to goe to Jerusalem . Discovery . I Discover here a firme resolution in Jesus ; if hee look towards a place or purpose in earnest , hee goes on for it , and turnes not back on his way ; Hee see his face to goe ; his very looks and face shall steere him , and his countenance shall bee set , that his feet may goe the more firmely , hee set his face : those that are unstable in their wayes , have their faces running and stirring , not well set , not stedfastly ; and they that goe back and Apostate in their resolutions and purposes , never had their faces stedfastly set : He stedfastly set his face , and whither , but for Jerusalem , a place hee was to suffer and die at ? In necessities and occasions which we cannot avoide , it is good to set our face , and stedfastly to conforme and confirme our resolutions : never a Martyr nor holy Saint in their suffering , or way to the heavenly Jerusalem , but they had this holy feat of setting their face , and stedfastly to go ; for no man looking back is fit for the Kingdome . The Loaves . John 6. 26. Yee seek me , not because ye saw the miracles , but because ye did eat of the loaves . The Flame . O My God! it is not enough to seeke Christ , to take paines after him ▪ but to consider our ends and de●●res ; wee may seek him , and yee not seeke him ; even in our bu●●est inquisition , Ye seek me not , sayes Christ here to those that even then iought him ; Yee seek mee , and seek mee not as yee ought , not because , but because : if it be a temporall want sends us after him ; wee seeke him not because , but because of that supply , because yee did eat of the loaves ; the loaves is the dole wee follow him for , therefore in all adherences and addressings to him , see that there bee no loaves in the way , see that it be not his provision more then himselfe ; yet , Lord , now let me follow thee for thy loaves , and not because of thy miracles , for thou art now more prodigall of thy bread then thy wonders , and more to be sought for in it then them , thy bread is thy body now : Lord , let us alwaies finde these loaves on thy Table , and then wee will seeke thee , not because of thy miracles , but because wee eate of thy loaves ; not of thy miracles in the loaves , for thou art not in thy bread by any miracle of Transubstantiation , but signification and Sacramentall relation : I am the bread of life which came downe from heaven ; and thus wee will seeke thee not because , but because ; not because of any miracle , but because we eat of thy loaves ; yet if these loaves were not kneaded up with any spirituall leaven , if there were no Sacrament here , it were good seeking thee , though but because of these loaves ; thou canst winne us with thy earthly fare to the heavenly , with thy temporall to thy spirituall ; thou canst bair thy trap of christianity with a loafe , and catch us by the soules at such a time of releefe . Whom say the people . Luke 9. 18. And he asked them , saying , Whom say the people that I am ? Discovery . I Discover that Jesus desires to heare from his Disciples the censures and opinions of others ; he asked them , Whom say the people ? he askes them of the people , he speakes to the multitude through a few , as one that looks on a large object through a small Lattice or Casement : you may often take a measure of the peoples opinions better by anothers line then your own ; he asked them , them that were often abroad and conversant , he asked them , Whom say the people that I am ? if you would heare your owne report , lay your eare to their mouth , theirs , who are your Creatures and Disciples , or Intelligencers : reports and censures are the best heard ; as Imagery is seene , at a distance ; Whom say the people ; it is not the say or voyce of a few that should move us , but what say the people ? or Whom say the people ? their censure would be sought and enquired after ; it is good hearing what we are as well to others as our selves ; the multitude are such a Chrystall as wee may dresse our conversation and actions by , Whom say the people that I am ? not what or whom are any of the people , not what is this man or that ; such enquirie is over our owne threshold , and out of our owne doores , and is very curious and impertinent , Christs is more domestick and homeward , Whom say the people that I am ? Some say ELIAS . Luke 9. 19. They answering , said , JOHN the Baptist : but some say , ELIAS : others say , that one of the old Prophets is risen againe . Discovery . I Discover how diverse are the opinions that waite upon any famous or publike partie ; some say John , some Elias : like an optick glasse held before the Sunne , whose beames by shooting in make many various colours , they that sunne and ayre their good parts abroad , shall alwayes be thus variegated , and parti-coloured by opinions and censures , which strike upon them ▪ a John , and an Elias , and an old Prophet . What a retraction in opinions here ! how diverse is the medium or judgement which people look thorough ! how broken the forme and figure appeares into one and another , into a John , or Elias ; in one opinion or a few perhaps he is onely a John , onely an Elias , or onely a Christ ; as in one intire Chrystall , there is but one face or whole proportion : but if this one be shivered , how many appeares ! if it be some say , or others say , then the glasse is shivered , the people are broken and in parts , the refractions are as diverse as themselves , then a John Baptist , or Elias , or an old Prophet ; yet is not Christ put by his doings , by the sayings of any ; though some say , and others say , he keepes himself Christ still ; they cannot talke him either from himselfe or businesse ; neither by saying he is this or that can they say him into an Elias , or John Baptist , or an old Prophet : it is no matter how many and diverse the opinions be about us , so we continue one and the same ; if Christ be Christ , it is no matter who say hee is either John or Elias . Forbid him not . Mark 9. 38 , 39. Master , we saw one casting out Divels in thy name , and wee forbad him , because he followeth not with us , And JESUS said , Forbid him not . The Flame . O God , this is the errour of thy Disciples judgement : they forbid , whom thy Christ allowes : how soone had thy Disciples set up their Consistorie , and dispatched their Inhibitions , wee forbad him ! one would thinke hee might very well have gone for a Disciple , so long as hee was in Christs name , and wore his cognisance , but we forbad him ; wee to whom thou gave Apostleship & power ; we at whose girdle thou tied the keyes , wee forbad , and why ? because he followed not with us , with us ; they must have him , with themselves as well as Christ , and then all 's well ; had he followed Christ and followed with them , they had not forbad him ▪ but , he followed not with us : out errour is , we still put in for a share with Jesus , wee must be followed in something as well as Christ ; every one of us , say as ▪ Saint Paul , Be yee followers of me , &c. we have either some opinion , or some doctrine , or something we would have followed as well as Christ : he followed not with us , that is , in our company , in our faction , that way that we followed Christ , therefore wee forbad him : but Christ saies forbid him not , for he that is not against us is with us , not against us in any fundament all truth , or principle , is with us in the maine : he that is ours in the roote , may be allowed his owne in a leafe or circumstance : therefore , forbid him not , no , Christ had not need go lesse in any , the harvest is great , and what then ? notwithstanding every way , whether in pretence or in truth , Christ is preached . Phil. 1. 18. As JOHN also . Luke 11 , 1. One of his Disciples said unto him , Lord teach us to pray , as JOHN also taught his Disciples . Discovery . I Discover that even the Disciples stood need of a document for prayer , Lord teach us ; though God gave them free and full graces , which could be fluent and largely dis-sheve●●● in devotions , yet , Lord teach us ; one would thinke God had taught them sufficiently in joyning his spirit with theirs , his grace to their nature , his holy affections to theirs , yet , Lord teach us : wee must have another , a second rule , and modell for our devotions ; the spirit , though of a Disciple , may be too devoutly licentious and too holy a libertine and out-law , unlesse there be a law , a rule to straiten it ; the girdle of a liturgie does well , to buckle in our holy passions and affections , which would bee a little too fluent and scatter'd in themselves : it is good going to God , as Saint Paul went to Jerusalem , behold I go bound in spirit , therefore Lord teach us , that is , let us have a forme of prayer ; this is no new request , no teach us as John also taught ; there have beene still some teaching , some formes of prayer both before Christ , and now should be after him too ; John was at this ere Christ came , John was teaching , and dispersing copies and formes to his Disciples ; as John also taught his Disciples . Your lights burning . Luke 12. 35. Let your loynes bee girded , and your lights burning . Discovery . I Discover there must bee a holy girding and trussing up for heaven , let your loynes be girded ; if any affection or passion hang loose about you , let those that have most of the loine in them , that is , those that are most carnall and fleshly , gird them up ; let your loynes be girded , that is , close and strait bound and gathered to you , let them be girded ; they may bee tied or slackly and loosely pinn'd up , that is , your affections may pretend well , be good and morall , or sleightly religious for a time ; but when they are so slenderly tied , they may soone fall loose about you againe , let them be girded ▪ and no more ; and yet not too strait neither , lest they crist and gird into Christian stoicisme , or too much austerity : and let your lights be burning too ; the light of reason , and that of grace , and that of nature , or what other tapour your God hath lighted you up ; let them be burning , that is , full of heat and light ; not onely shining , but burning , that is , not onely in shew and profession , but burning , sparkling with true heat ; not casting any false flames , but true spirituall fire ; burning , that is , dispensing as well a vigour and influence upon others as your selfe , that you may kindle your neighbours fuell and set his holy affections on fire too , let your lights be burning . Followed a farre off . Matth. 26. 58. But PETER followed him a farre off . Discovery . I Discover that Christ hath still some in a society that will follow , but Peter followed : Peter will not give over , hee will go how ever the world go ; yet though Peter bee the onely Disciple that followes him the danger and miserie of the season takes him much off in his following ; for , though he followed , yet he followed but a farre off , and this pace and distance a farre off keepes him from a totall declination and forsaking : let us keepe us following then however ; though we follow but a far off , yet let us walk in sight of Jesus , that our eye lose him not quite , neither the world and affaires of it interpose themselves fully , and eclipse all : but Peter followed , and , at this time of suffering , Peter before all the rest ; this was in presage and omen , because hee was to follow him in the like suffering ; and hee followed a farre off , which falling so farre behinde , was a preamble to a further distance , even that of deniall . Drie places . Matth. 11. 24. When the uncleane Spirit is gone out of a man , hee walketh through drie places , seeking rest , and finding none , he saith I will returne unto my house whence I came out . Discovery . I Discover the Diveil will not alwayes bee tempting , and suggesting , and working , but he will have his times of going out ; when the uncleane Spirit is gone out ; there is no man but he shall have his Vacation as well as Terme-time , and that time shall be a season of cleanliness and morall neatness with him ; when the uncleane Spirit is gone out : hee that kept the roomes of the soule sluttish and foule is gone out , hath quit the place , and now his progresse is restlesse and unquiet , for being gone out , he walketh ; ●●i● he is busie seeking new house-roome , new lodgings , but the places are not for him , they are too drie ; therefore he walkes through , hee makes no stay nor residence , and why ? the places or soules are drie ; drie , that is enflamed , and heared with grace and holy affections ; as the Hart thirsteth after the water brookes , so thirsteth the soule after thee , O God : the places are thirstie and adust , and scorch'd with heat and pierie ; and these are too drie for him , they must have more of the f●nne and carnall quag-mire , if hee stay or take up his Inne , else he walkes through ; through , indeed , for they will not let him rest , nor hover , nor retard with a temptation , seeking rest but findes none ; the graces in the place where he walkes are busie to dispatch and expell him , so that he walkes through , and then back to those soules againe that were his ; I will returne to my house , saies he ; my house , those that give themselves more freely to his suggestions , and uncleane inspirations are his indeed , he hath more interest and ingagement there ; my house , for hee takes up and furnishes their roomes , their hearts and thoughts , with lusts and iniquiries , which are the onely furniture and stuste hee brings . JESUS before them . Mark . 10. 32. And they were in the way going up to Jerusalem , and JESUS went before them , and they were amazed , and as they followed , they were afraid . Discovery . I Discover 't is good being in the way to Jerusalem , And they were in the way ; so long as wee are in the way , we are all upon the ascent and going up , as they were in the way going up ; so long as we are in the way , every step we take is nearer heaven then other : these in the way here were going up to Jerusalem ; the Jerusalem wee go to is above too , situated on high , and everie pace thither should bee loftier and more advancing then other ; set your affections on things above , Colos. 3. 2. and these that are in this way to Jerusalem , they shall bee sure of Jesus before them , for , our High Priest is passed into heaven , even Jesus the Sonne of God , Hebr. 4. 14. it is safe going there where Jesus is gone before , and wee may trace him indeed by his bloud into heaven ; besides he scatter'd such graces and vertues as he went , that the way is become more pleasant and easie : this it is then to have Jesus , as they had him here , before ; but it is dangerous putting forward before Jesus ; they that would be at heaven at once , in a rapture , and would take post and spurre away in a good motion , would bee at Jerusalem before Jesus ; for his pace wee know was soft , and grave , and serious , and continued ; he rid thither on an Asse , and then his haste could not bee great : yet though we take Jesus here , as these tooke him before , yet we shall be amazed and afraid , as we follow after ; and they were amazed , and as they followed they were afraid ; there are many things which come in our way as wee are following Jesus , many things to amaze us , the eternall generation , the word was with God , &c. the incarnation , the power of the Highest shall over-shadow thee ; these and other divine Mysteries will amaze us , and then the afflictions , and tribulations , and sufferings in the way after him will make us afraid , for we must be crucified to the world , and the world to us ; and we must forsake our selves , and take up our Crosse and follow him . A Judge and a Divider Luke 12. 14. And he said unto him , Man , who made me a Judge , or Divider over you ? The Flame . O My God! how thy Son declines secular judicature and imployment ; Man , who made me a Judge ? and thus with a question hee declines from himselfe a thing in question , Who made me a Judge , or a Divider over you ? none had more reason to judge , one would thinke , for men , then hee that made man● and was both God and man , and shall keepe the last Session , and bee the great Commissioner for God Almighty ; hee that shall have his tribunall , and so many Apostles or sacred Justices of Peace beside him ; yet , Man , who hath made me a Judge ? one would thinke he that had made him God and Man , would allow him to be Judge over men , to keepe an Assise , where ere hee come , for all controversies and divisions ; yet , Who hath made me a Divider ? Indeed , O Saviour , thou art no Divider , but a Reconciler , and Compounder ; thou knit'st together heaven & earth , when they parted ; thou tiedst God and Man on one knot , and a surer then before , in thy holy hypostasis and reconciliation ; they do ill then to make thee a Divider , though it be onely in some temporall difference , for thou disclaims that too ; thou wilt not set up a Session and civill tribunall so neere to thy Consistorie ; thou wert God for another Court , thou hast appointed other gods for these , Princes , and Judges , and Magistrates , I have said yee are gods ; yee , for such businesse ; I , for more holy employment , for the law was given by Moses , but grace and truth came by Jesus Christ . John 1. 17. The greatest the least . Mark 9. 34. For , by the way they had disputed among themselves who should be greatest . Discovery . FOr , by the way , &c. and I discover they were quite by the way now ; who should bee greatest ? this is no way for a Disciple of Christ , to dispute for Primacie , the Kings of the Nations exercise Dominion ; who shall be greatest then , is a question for them , for their ambitions , for their dominations ; but the Disciples honour is like their profession , is quite crosse to theirs , to be least with them is to be greatest ; who shall be least then ? humility and lowlinesse are the spirituall honours and greatnesse , and every such declination is an Apostles advancement and greatnesse ; yet there is an honour too for a Disciple and a double honour , saies the Apostle ; there is a Lordship and Mastership too , the very spirits were subject unto them , and their power in the keyes , is a power over every spirit too , whose sins ye retein they are reteined , &c. And here must needs be a greatnesse which hath influence so farre as to the soules and spirits ; and there is another greatnesse too , of title and compellation , some Apostles , some Evangelists , and some Doctors , &c. some Overseers , looke to the flock over which the holy Ghost hath made you Overseers ; and some Angels of the Church , to the Angel of the Church in Pergama , and to the Angel of the Church in Sardis : and Paul invests and inables Timothy thus , These things command and teach ; a Disciple may command then as well as teach , may bee as well Imperative as Indicative . Whose shooe-latchet . John 1. 27. Whose shooes latchet I am not worthy to un-loose . Discovery . I Discover , that Christs shooe was his Gospel , therefore saies he , Over Edom will I cast out my shooe ; and this shooe , the Gospel , is fit for his feete ; and the lowest part of him , his humanity is his feete , for with that his God-head stood and walk'd upon earth , and therefore happie was that sinner that could kisse his feete , and wipe them with her haires , and wash them with her teares , when his shooes , his Gospel , was on . And now how beautifull are the feete of him that brings glad-tidings ! for upon these was his Gospel drawne , that holy shooe , which was onely made for his Last ; no other can fit it , but him , but his graces and mysteries ; and yet these shooes have a latchet , the holy language , and parables , and phrases tie on , and fasten these shooes ; and these latchets are only for Prophets , and Apostles , and Ministers to un-loose ; every rude hand and un-hollowed finger must not touch these latchets , nor these shooes : I am not worthy , saies John ; if John was not worthy , nor good enough for this service of unloosing , and interpreting , and expounding , what are we ? to preach or teach , is no more but to un-loose a latchet of the shooe , the Gospel , to un-loose ; it is an un-loosing then , an untying the knot : there must be no breaking , nor cutting , no violent pulling off of the shooe , that is , no giddy , no hastie , no inconsiderate expounding , but an unloosing the latchet , a carefull , and sober , and gentle hand must be used , such a hand as will un-loose . He saith unto him . John 1. 41. He first findeth his owne Brother SIMON , and saith unto him , We have found the Messias . The Flame . O My God , how carefull are thy Disciples ! how busie to communicate and informe ! he findeth his Brother , and saith unto him : This is Christian industrie to seeke our Brothren till we finde them , he findeth his Brother ; if our Brother be out of the way of Christianity , and in any by-way , or any darke way , or way of ignorance , let us finde him out , he findeth his Brother ; and finding him , it is not enough to see him , or passe by him , but we must tell him if we see more , or know more then hee , or if wee have found more , he saith unto him , We have found the Messiah ; as soone here as hee found him , he tels him they had found the Messiah ; if we finde the Messiah or any thing of the Messiahs , any grace or mystery revealed , let us say , Wee have found , for it is not enough to finde , but to say , Wee have found , to publish and reveale it to another . The woman that had found her groat , called in all about her , and told them ; and he that had found his sheep , and his sonne , Rejoyce with mee , saies he . Scire tuum nihil est , nisi te scire hoc sciat alter . Those men . John 6. 14. Then those men , when they had seene the miracle that Jesus did , said , This is of a truth that Prophet . Discovery . I Discover how soone any thing of wonder strikes the true beleevers into devotion , and protestation ; when they had seene the miracle , they said , This is of a truth that Prophet ; when they had seene , they said : Wee must have a sight before wee will say any thing ; and of a truth , before wee will affirme any thing , or avouch any thing . Our eyes are the only sense of credit and employment with us , and they must be spoken to first , when they had seene the miracle , our Saviour bespeakes their sight , and that will soone make report of it to their judgement and affections , and winne him a partie soone in a soule ; if he get but the eyes to consent , the other parts will be easily perswaded , when they had seene the miracle , they said : and then the parties that see are observable , if they bee as they were here , those men , there is more hopes ; those men when they had seene : now those men were people of meane ranke and fashion , and when they had seene , they said , This is that Prophet ; but the richer , and greater ; and wiser men , the Pharisees and Scribes , they saw the signes and miracles , but no better for the fight , they said not This is that Prophet , but he is a Samaritane , and hath a Divell . Willingly received him . John 6. 21. Then they willingly received him into the Ship , and immediatly the Ship was at the land whither they went . Discovery . I Discover that having Jesus , wee have our desires , and with dispatch too ; for , having received him , the Ship was immediately at the land whither they went ; immediately , without any crosse winde or wave of impediment ; if we be then embarqued upon the Sea , that is , engaged or tossed in any worldly affaire or trouble , let us make all haste we can to receive Jesus , and we shall be at land immediately ; and the Ship was immediately at the land : yet many receive Jesus into their Ship or fraile barque of their souls , and meete with many a high Sea and rough storme , which keep them from whither they would go , but then they receive him not as these ; here , they willingly received him : there must bee a willing receiving , a free-hearted open receiving ; neither must we receive him so much for our selves , and our present redresse and successe , as for himselfe ; many receive him , and willingly too , but their owne need , and extremity , or desire prompts them , and then they receive not him , him as pure Christ , as only Redeemer , but him as a present Fautour , or Deliverer ; and such willingnesse may bee rather a remora , and retard then facilitate . To make him a King . John 6. 15. When JESUS therefore perceived that they would come and take him by force to make him a King , he departed againe &c. The Flame . O My God , wilt thou accept of no Crownes here below ? no Scepters ? indeed their Crownes are but of thornes here , and their Scepters of reeds : how many wounds do these Crownes make ! who ever wore an Empire or Kingdome about his temples , and complain'd not of the scratching , and tearing , and rending , and bleeding ? and cried not out with the Shunamite , my head my head ? Such , O Lord , are the troubles and distractions of State : who ever held a Scepter and complain'd not of the weaknesse ? how like a reed it would shake at every winde and aire of trouble or commotion ? and therefore did'st thou depart when they came and would make the a King ; or else wert thou so low and humble , that thou would'st not suffer thy head nor thy hand to be guilt with soverainty ? was this thy exinanition ? O my God , give the same humility to thine , that as thou wert God , and came downinto man ; wert Lord of all , and took upon thee the forme of a servant ; so we may make it our highest pinacle to bee lowest , our throne to bee on a foot-stoole , our greatest honour to bee serviceable to others ; for I am among you as he that serveth , and that all may know they are but men within , in their composition and principles , and onely endorsed with the superscription of gods , I have said yee are gods , but yee shall die like men ; and that all may know their Kingdome is not altogether of this world . A Kingdome divided . Matth. 12. 25. Every Kingdome divided against it selfe is brought to desolation . Discovery . I Discover , that division is the way to desolation : Divide and rule then is no Aphorisme here ; discord does well in any musick , but the musick of Soveraignty : whatsoever the Kingdome then or Empire bee that wee have , let us keepe it from being divided : nothing spoiles our Kingdome of nature so much as factious humours , and distempers , and bruisings , and breakings ; for these set up unwholsome stares , and infect , and corrupt the good Provinces and Shires of our flesh and bloud ; and by this wee are soone brought to desolution : or , if our Kingdome be a Kingdome of grace that wee have , let us keepe it from being divided ; nothings brings this Kingdome to desolation sooner then a law in the members warring against the law of the minde ; for in every Kingdome there should bee a continuity , and concatenation , and consolidation , and where the Kingdome is divided , there must needs be a dissolution and parting of the parts continued , and a breaking and rupture of the links , the lawes , and firme combination ; and now all is divided , and there are so many flawes and chinkes , that any thing may flow in : division is the leekes of the Kingdome , and where these are open , there may soon spring in a tide which may drowne all . Nation against Nation . Mark . 13. 8. For Nation shall rise against Nation , and Kingdome against Kingdome , and there shall bee Earthquakes in divers places . The Flame . LOrd , what combustion ! what commotion is here ! Nation against Nation , and Kingdome against Kingdome ; Spokest thou this onely to Judea and Jerusalem , or hath not thy speech a latitude and influence into our times ? are not our Nations within the territories of this Nation ? are not our Kingdomes within the liberties of this Kingdome here ? Nation against Nation and Kingdome against Kingdome ? even now , thy words were a Kingdome against it selfe , and now it is one Kingdmoe a gainst another : Lord , now I see thy word fulfilled , I am not come to send peace , but the sword ; but how does this suit with thee the God of peace ? Peace was sung at thy Nativity , on earth peace ; and peace was thy onely blessing , peace be unto you ; from whence then , O my God , is this war ? is it not enough that wee have warre in our selves , and fight against principalities and powers , and spirituall wickednesse , but we must call new forces , and set up new standards , and above our Sheild of Faith and Helmet of Salvation , and Brest-plate of Righteousnesse put on other armour ; Must it be Nation against Nation , and Kingdome against Kingdome ? O thou that art the God of peace , from whence is this Nation against Nation and Kingdome against Kingdome ? from whence come these warres and fightings ? come they not hence , even of your lusts ? Jam. 4. 1. your lusts and desires are inordinate , irregular , and exorbitant , and they cause these Earth-quakes in divers places ; our feares and tremblings are these Earth-quakes , when not onely the earth wee tread on shakes , but the earth we are . Our opinions , and waverings , and giddie motions are the cause of these quakings , for , we are tossed to and fro with every winde of doctrine : We , our earth , our selves do shake with a winde and vapour of faction , and sedition , that is got into our veines and arteryes , but the foundation of God standeth sure , 2 Tim. 2. 19. and , O God , fixe us and settle us upon thy foundation , and give our Nations and Kingdomes peace , thou that made peace through the blood of thy Crosse , and let the peace of God rule in our hearts , that we may pray for the peace of Jerusalem . FINIS . Notes, typically marginal, from the original text Notes for div A11378e-860 Cant. 5. 
A19541	----	The copie of a sermon preached on good Friday last before the Kings Maiestie, by D. Andrevves Deane of Westminster. 6. April 1604 Andrewes, Lancelot, 1555-1626. 1604 Approx. 51 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A19541 STC 597 ESTC S120874 99856067 99856067 21585 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19541) Transcribed from: (Early English Books Online ; image set 21585) Images scanned from microfilm: (Early English books, 1475-1640 ; 644:17) The copie of a sermon preached on good Friday last before the Kings Maiestie, by D. Andrevves Deane of Westminster. 6. April 1604 Andrewes, Lancelot, 1555-1626. [44] p. Printed by R. Barker, printer to the Kings most Excellent Maiestie, London : An. 1604. Running title reads: D. Andrewes sermon of the Passion of Christ. This edition ends on leaf F2v. Identified as STC 597b on UMI microfilm. Signatures: A-E⁴ F² . Reproduction of the original in Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Passion -- Sermons. Sermons, English -- 17th century. 2002-04 TCP Assigned for keying and markup 2002-04 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Emma (Leeson) Huber Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE COPIE OF THE Sermon preached on good Friday last before the Kings Maiestie , By D. ANDREVVES Deane of Westminster . 6. April 1604. LONDON Printed by R. Barker , Printer to the Kings most Excellent Maiestie . An. 1604. ¶ Lament . Ierem. CAP. 1. 12. HAue ye no Regard , ô all ye that passe by the way ? Consider , and behold , If euer there were sorrow like my Sorrow , which was done vnto me , wherewith the Lord did afflict me in the day of the fiercenesse of his wrath . AT the very reading or hearing of which verse , there is none but will presently conceiue , it is the voice of a party in great extremitie . In great extremitie two wayes : First , In such distresse , as neuer was any , If euer there were sorrow like my sorrow ? And then , in that distresse hauing none to regard him : Haue ye no regard all ye ? To be afflicted , and so afflicted , as none euer was , is very much : In that affliction to finde none to respect him or care for him , what can be more ? In all our sufferings it is a comfort to vs that wee haue a Sicut : that nothing hath befallen vs , but such as others haue felt the like : But here , Si fuerit sicut ? If euer the like were ( that is ) neuer the like was . Againe , in our greatest paines , it is a kind of ease , euen to find some regard . Naturally we desire it , if we cannot be deliuered , if we cannot be relieued , yet to be pitied : It sheweth there be yet some , that are touched with the sense of our miserie , that wish vs well , and would giue vs ease if they could : But this afflicted here , findeth not so much , neither the one nor the other : but is euen as he were an outcast both of Heauen and Earth . Now verily a heauie case , and worthy to be put in this booke of Lamentations . I demaund then , Of whom speaketh the Prophet this ? of himselfe , or of some other ? This I finde , there is not any of the ancient writers , but doe apply , yea , in a maner appropriate this speach to our Sauiour Christ , And that this very day , the day of his Passion , ( truely termed heere the day of Gods wrath : ) And wheresoeuer they treat of the Passion , euer this verse commeth in : And ( to say the trueth ) to take the words strictly as they lie , they cannot agree , or be verified of any , but of him , & him only . For though some other , not vnfitly , may bee allowed to say the same words : it must be in a qualified sense : for , in full and perfect proprietie of speach , He , and none but he : None can say , ( neither Ieremie nor any other ) Si fuerit dolor , sicut dolor meus , as Christ can : No day of wrath , like to his day : no sorow to be compared to his , ( all are short of it , ) nor his to any , it exceedeth them all . And yet , according to the letter , it can not be denied , but they be set downe by Ieremie , in the person of his own people , being then come to great miserie , and of the holy Citie , then layde waste , and desolate by the Chaldaees . What then ? Ex Aegypto vocaui Filium meum . Out of Aegypt haue I called my Sonne , was literally spoken of this peo-people too : yet is by the Euangelist applied to our Sauiour Christ. My God , my God , why hast thou forsaken mee ? at the first vttered by Dauid , yet the same words our Sauiour taketh to himselfe , and that more truely and properly , then euer Dauid could : and of those of Dauids , and of these of Ieremies , there is one and the same reason . Of all which the ground is ; that correspondence which is between Christ and the Patriarches , Prophets , and People before Christ , of whom the Apostles rule is , Omnia in figura contingebant illis : That they were themselues Types : and their suffrings , fore-running figures of the great suffering of the Son of God ; which maketh Isaaks offering and Iosephs selling , and Israels calling from Aegypt , and that complaint of Dauids , and this of Ieremies , appliable to him ; That hee may take them to himselfe , and the Church ascribe them to him , and that in more fitnesse of termes , and more fulnesse of trueth , then they were at the first spoken by Dauid , or Ieremie , or any of them all . And this rule , and the steps of the Fathers proceeding by this rule , are to me a warrant , to expound and apply this verse ( as they haue done before , ) to the present occasion of this time ; which requireth some such Scripture to bee considered by vs , as doeth belong to his Passion , who this Day powred out his most precious Blood , as the onely sufficient Price , of the deare purchase of all our Redemptions . Be it then to vs , ( as to them it was , and as most properly it is ) The speech of the Sōne of God , as this Day hanging on the Crosse , to a sort of carelesse people , that goe vp and downe without any manner of Regard of these his Sorowes and sufferings , so worthy of all Regard . Haue ye no regard ? ô all ye that passe by the way , Consider and behold , if euer there were sorrow , like to my Sorrow , which was done vnto me , wherwith the Lord afflicted me in the day of the fiercenesse of his wrath . Here is a Complaint , and here is a Request . A complaint , that we haue not : A Request , that we would haue the Paines & Passions of our Sauiour Christ in some Regard . For first he cōplaineth ( and not without cause ) Haue ye no regard ? And then ( as willing to forget their former neglect , so they will yet doe it ) he falleth to entreate , ô consider and behold ! And what is that wee should Consider ? The Sorrow which hee suffereth : and in it , two things : The Qualitie , and the Cause . 1. The Qualitie , Si fuerit sicut : If euer the like were ; And that either in respect of Dolor , or Dolor meus . The Sorrow suffered , or the Person suffering . 2. The Cause : that is God , that in his wrath , in his fierce wrath , doeth all this to Him , which cause will not leaue vs , till it haue led vs to another cause in our selues , and to another yet in him ; All which serue to ripen vs to Regard . These two then specially we are mooued to Regard . 1. Regard is the maine point . But , because therefore we Regard but faintly , because either we Consider not , or not aright ; we are called to consider seriously of them . As if he should say , Regard you not ? If you did Consider , you would : if you Considered as you should , you would Regard as you ought . Certainely the Passion , if it were throughly Considered , would be duely Regarded . Consider then . So the points are two : The Qualitie , and the Cause of his suffering : and the dueties two : To Consider , and Regard . So to Consider , that we Regard them , & him for them . Haue ye no Regard ? &c. TO cease this Complaint , and to graunt this Request : we are to Regard : and that we may Regard , we are to Consider the paines of his Passion . Which , that we may reckon no easie common matter of light moment , to doe , or not doe , as we list : First , a generall stay is made of all passengers , this day . For ( as it were from his Crosse ) doth our Sauiour addresse this his speech to them that goe to and fro , the day of his Passion , without so much as entertaining a thought , or vouchsafing a looke that way . O vos qui transitis ! ô you that passe by the way , stay and Consider . To them frameth he this speech , that passe by : To them , and to them all . O vos omnes , qui transitis , ô all ye that passe by the way , stay and Consider . Which very stay of his , sheweth it to bee some important matter , in that it is , of all . For , as for some to be stayed , and those the greater some , there may be reason ; the most part of those that goe thus to and fro , may well intend it , they haue litle els to doe . But to except none , not some speciall Persons , is hard . What know wee their haste ? Their occasions may be such , & so vrgent , as they cannot stay . Well , what haste , what businesse soeuer , passe not by , stay though . As much to say , as , Bee they neuer so great , your occasions ; they are not , they cannot be so great as this : How vrgent soeuer , this is more , and more to be intended . The Regard of this , is worthy the staying of a iourney . It is worth the Considering of those , that haue neuer so great affaires in hand . So materiall is this sight in his accompt ; which serueth to shew the exigence of this duetie . But as for this point it needeth not to be stood vpon to vs here at this time : we are not going by , we need not to be stayed ; wee haue stayed all other our affaires , to come hither , and here we are all present before God , to haue it set before vs , that wee may consider it . Thither then let vs come . That which we are called to behold and consider , is his Sorow : And Sorow is a thing , which of it selfe Nature enclineth vs to behold , as being our selues in the bodie which may bee one day in the like sorowfull case . Therefore wil euery good eye turne it selfe , and looke vpon them that lye in distresse . Those two in the Gospel , that passed by the wounded man , before they passed by him , ( though they helped him not as the Samaritane did ) yet they looked vpon him as hee lay . But this partie here , lieth not , he is lift vp , as the Serpent in the wildernes , that vnlesse we turne our eyes away purposely , we can neither will nor chuse , but behold him . But because to Behold , and not to Consider , is but to gaze ; And gazing the Angel blameth in the Apostles themselues , wee must doe both : both Behold , and Consider : looke vpon , with the eye of the Body , that is , Beholde ; and looke into with the eye of the Mind , that is , Cosider . So saith the Prophet here . And the very same doeth the Apostle aduise vs to do , First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to looke vpon him , ( that is , to Behold ) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to thinke vpon him , that is , to Consider his Sorow : Sorow sure would be considered . Now then , because as the qualitie of the Sorow is , accordingly it would be considered , ( for if it be but a common Sorow , the lesse will serue , but if it be some special , some very heauy case , the more would be allowed it : for proportionably with the suffering , the consideration is to arise : ) To raise our consideration to the full , and to eleuate it to the highest point , there is vpon this Sorow set a Si fuerit sicut , a note of highest eminencie : for Si fuerit sicut , are words that haue life in them , & are able to quicken our consideration , if it bee not quite dead : For , by them we are prouoked , as it were , to Consider , and considering , to see whether euer any Sicut may be found , to set by it , whether euer any like it . For if neuer any , Our nature is , to regard things exceeding rare and strange ; and such as the like whereof is not els to bee seene . Vpon this point then , there is a Case made , As if he should say , If euer the like , Regard not this ; But if neuer any , Be like your selues in other things , and vouchsafe this , ( if not your chiefest , ) yet some Regard . To enter then this Comparison , and to shew it for such . That , are we to doe , three sundry wayes : For three sundry wayes , in three sundry words , are these Sufferings of his here expressed : all three within the compasse of the Verse . The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mac-ob ( which we reade Sorow , ) taken from a wound or stripe , as all doe agree . The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gholel we reade Done to me , taken from a word that signifieth Melting in a fornace ; as S. Hierom noteth out of the Chaldaee ( who so translateth it . ) The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoga where we reade Afflicted , from a word which importeth Renting off , or bereauing . The old Latine turneth it , Vindemiauit me , As a Vine whose fruit is all plucked off . The Greeke with Theodoret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Vine or tree , whose leaues are all beaten off , and it left naked and bare . In these three are comprised his Sufferings , Wounded , Melted , & Bereft , leafe and fruit , ( that is ) all maner of comfort . Of all that is poenal , or can be suffred , the cōmon diuision is , Sensus , & Damni , Griefe for that we feele , or , for that we forgo . For that we feele , in the two former , Wounded in body , Melted in Soule : For that we forgoe , in the last ; Bereft all , left neither fruit , nor so much as a leafe to hang on him . According to these three , To consider his Sufferings , & to begin first with the first . The paines of his Body , his wounds and his stripes . Our very eye will soone tell vs , No place was left in his Body , where he might bee smitten , & was not . His Skin and flesh rent with the whips & scourges , His hands and feet wounded with the nailes , His head with the thornes , His very Heart with the speare point ; All his sences , all his parts loden with whatsoeuer wit or malice could inuent . His blessed Body giuen as an Anuile to bee beaten vpon , with the violent handes of those barbarous miscreants , til they brought him into this case , of Si fuerit sicut . For , Pilates ( Ecce Homo ! ) His shewing him with an Ecce , as if he should say , Behold , looke if euer you saw the like ruefull spectacle . This very shewing of his , sheweth plainely , hee was then come into a wofull plight ; So wofull , as Pilate verily beleeued , his very sight so pitifull , as , it would haue moued the hardest heart of them all to haue relented , and said , This is ynough , we desire no more . And this for the wounds of his Body , ( for on this we stand not . ) In this one peraduenture some Sicut may be found , in the Paines of the Body : but in the second , the Sorrow of the Soule , I am sure , none . And indeede , the Paine of the Body is but the Body of Paine : the very soule of Sorow and Paine , is the soules Sorrow and Paine . Giue me any griefe , saue the griefe of the minde , saith the Wiseman . For ( saith Salomon ) the spirit of a man wilsustain all his other infirmities , but a wounded spirit , who can beare ? And of this , this of his Soule , I dare make a Case , Si fuerit sicut . He began to be troubled in Soule , saith S. Iohn : To be in an agonie , saith S. Luke : To be in anguish of minde and deepe distresse , saith S. Marke . To haue his Soule round about on euery side inuironed with Sorow , and that , Sorow to the death , Here is trouble , anguish , agonie , sorow and deadly sorow : but it must be such , as neuer the like ; So it was too . The aestimate whereof we may take from the second word , of Melting , that is , from his sweat in the Garden ; strange and the like whereof was neuer heard or seene . No maner violence offred him in Body ; no man touching him , or being neere him , in a colde night ( for they were faine to haue a fire within doores ) lying abroad in the ayre , and vpon the colde earth , to be all of a sweat , and that Sweat to be Blood ; and not as they call it , Diaphoreticus , a thinne faint Sweat ; but Grumosus , of great Drops , and those , so many , so plenteous , as they went through his apparell and all ; and through all , streamed to the ground , & that in great abundance ; Reade , Enquire , and Consider , Si fuerit sudor sicut sudor iste . If euer there were Sweat like this Sweat of his ? Neuer the like Sweat certainely , and therefore neuer the like Sorrow . Our translation is , Done vnto me : but we said , the word properly signifieth ( and so S. Hierome & the Chaldey Paraphrast read it ) Melted me . And truly it should seeme by this fearefull Sweat of his , hee was neere some fornace , the feeling whereof , was able to cast him into that Sweat , and to turne his Sweat into drops of Blood. And sure it was so : For see , euen in the very next wordes of all to this verse , he complaineth of it , Ignem misit in ossibus me is , That a fire was sent into his bones which melted him , and made that bloody Sweat to distill from him . That houre , what his feelings were , it is dangerous to define : wee know them not , we may be too bold to determine of them . To very good purpose it was , that the ancient Fathers of the Greeke Church in their Liturgie , after they haue recounted all the particular Paines as they are set downe in his Passion , and by all , and by euery one of them , called for mercy ; doe , after all , shut vp all with his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By thine vnknowen Sorowes and Sufferings felt by thee , but not distinctly knowen by vs , haue mercy vpon vs and saue vs. Now , though this suffice not , nothing neere ; yet let it suffice , ( the time being short ) for his paines of Body and Soule : for those of the Body , it may be some may haue endured the like : but the sorrowes of his Soule are vnknowen sorowes : & for them , none euer haue , euer haue , or euer shall suffer the like ; the like , or neere the like in any degree . And now to the third . It was said before , To be in distresse , such distresse as this was , & to find none to comfort , nay not so much as to regard him , is all that can be sayd , to make his sorow a Non sicut . Comfort is it , by which in the midst of all our sorowes , we are Confortati , that is , strengthened & made the better able to beare them all out . And who is there , euen the poorest creature among vs , but in some degree findeth some cōfort , or some regard at some bodies hāds ? For if that be not left , the state of that partie is here in the third word said to be like the tree , whose leaues and whose sruit are all beaten off quite , and it selfe left bare and naked both or the one and of the other . And such was our Sauiours case in these his Sorowes this day , and that so , as what is left the meanest of the sons of men , was not left him : Not a leafe . Not a leafe ! Leaues I may wel call all humane Comforts and Regards , where of he was then left cleane desolate . 1. His owne , they among whom he had gone about all his life long , healing them , teaching them , feeding them , doing them all the good he could , it is they that cry , Not him , no , but Barabbas rather ; Away with him , his blood bee vpon vs and our children . It is they that in the middest of his sorowes , shake their head at him and cry , Ah thou wretch : they that in his most disconsolate estate & cry , Eli , Eli , in most barbarous maner deride him , and say , Stay , and you shal see Elias come presently and take him downe . And this was their Regard . But these were but withered leaues . They then that on earth were neerest him of all , the greenest leaues & likest to hang on , and to giue him some shade : euen of them , some bought and sold him , others denied & forswore him , but all fel away & forsooke him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Theodoret ) not a leafe left . But , leaues are but leaues , and so are all earthly stayes . The fruit then , the true fruit of the Vine indeed , the true comfort in all heauinesse , is Desuper , from aboue , is diuine consolation . But Vindemiauit me , ( saith the Latine text ) euen that was in this his Sorow , this day , bereft him too . And that was his most sorowfull complaint of all others : not that his friends vpon earth , but that his Father from heauen had forsaken him , that neither heauen nor earth yeelded him any regard ; but that betweene the passioned powers of his soule , and whatsoeuer might any waies refresh him , there was a Trauerse drawen , & he left in the estate of a weather-beaten tree , all desolate and forlorne . Euident , too euident , by that his most dreadful crie , which at once moued all the powers in heauen and earth , My God , my God , why hast thou forsaken me ? Weigh well that crie , consider it well , and tell me , Sifuerit clamor sicut clamor iste , If euer there were crie , like to that of his : Neuer the like crie , and therefore neuer the like sorow . It is strange , very strange , that of none of the Martyrs the like can be read ; who yet endured most exquisite paines in their Martyrdomes ; yet wee see with what courage , with what chearefulnes , how euen singing they are reported to haue passed through their torments . Will ye know the reason ? S Augustine setteth it downe , Martyres non eripuit , sed nunquid deseruit ? He deliuered not his Martyrs , but did he forsake them ? He deliuered not their bodies , but he forsooke not their soules , but distilled into thē the dew of his heauenly comfort ; an abundant supply for all they could endure . Not so here , Vindemiauit me ( saith the Prophet ) Dereliquisti me ( sayeth hee himselfe : ) No comfort , no supply at all . Leo it is that first said it , ( and all antiquitie allow of it , ) Non soluit Vnionem , sed subtraxit visionē . The Vnion was not dissolued ; True , but the beames , the influence was restrained , and for any comfort from thence , his Soule was , euen as a scorched heath ground , without so much as any drop of dew of Diuine comfort : as a naked tree , no fruit to refresh him within , no lease to giue him shadow without : The power of darknesse let loose to afflict him : the influence of comfort , restrained to relieue him . It is a Non sicut this , It cannot be expressed as it should , and as other things may ; In silence we may admire it , but all our words wil not reach it . And though to draw it so farre as some doe , is little better then blasphemie ; Yet on the other side , to shrinke it so short , as other some doe , cannot be but with derogation to his loue , who to kindle our loue and louing Regard , would come to a Non sicut in his suffering : For , so it was , and so we must allow it to be . This in respect of his Passion . Dolor . Now in respect of his Person , Dolor meus . Wherof , if it please you to take a view , euen of the Person thus wounded , thus afflicted and forsaken , you shall then haue a perfect Non sicut . And in deed , the Person is here a weighty circumstance , it is thrice repeated , Meus , Mihi , Me. And we may not leaue it out . For , as is the Person , so is the Passion ; and any one , euen the very least degree of wrong or disgrace , offered to a Person of excellencie , is more then a hundreth times more , to one of meane conditiō : So weightie is the circumstance of the Person . Consider then , how great the Person was ; And I rest fully assured , here may we boldly challenge , and say , Si fuerit sicut . Ecce Homo , saith Pilate first , A man he is , as we are : and were he but a man , Nay , were he not a man , but some poore dumbe creature , it were great ruth to see him so handled , as he was . A man , saith Pilate , and a Iust man , saith Pilates wife . Haue thou nothing to doe with that Iust man. And that is one degree further . For though we pitie the punishment euen of male factours themselues : yet euer , most compassion we haue of them that suffer , and be innocent . And he was Innocent : Pilate , and Herode , and the Prince of this world , his very enemies , being his Iudges . Now , among the Innocent , the more Noble the Person , the more heauie the spectacle : and neuer doe our bowels earne so much , as ouer such . Alas , alas for that noble Prince , ( sayeth this Prophet , ) ( the stile of mourning for the death of a great Personage . ) And , he that suffereth here , is such , euen a principall Person among the sonnes of men , of the race Royall , descended from Kings ; Pilate stiled him so in his Title , and he would not alter it . Three degrees . But , yet we are not at our true Quantus . For he is yet more : More , then the highest of the sonnes of men : for he is THE SONNE OF THE MOST HIGH GOD. Pilate saw no further , but Ecce Homo ; The Centurion did , Verè Filius Dei erat hic . Now truely this was the Sonne of God. And here , all wordes forsake vs , and euery tongue becommeth speechlesse . We haue no way to expresse it , but à Minore ad Maius . ( Thus , ) Of this booke , the booke of Lamentations , one speciall occasion was , the death of King Iosias ; But behold , a greater then Iosias is here . Of King Iosias ( as a speciall reason of mourning ) the Prophet saith , Spiritus oris nostri , Christus Domini , The very breath of our nosethrils , The Lords Anointed ; ( for so are all good Kings in their Subiects accompts ) He is gone . But behold , here is not Christus Domini , but Christus Dominus , The Lords Christ , but the Lord Christ himselfe : And that , not comming to an Honourable death in battaile , as Iosias did , But , to a most vile reprochfull death , the death of malefactors in the highest degree . And not slaine outright , as Iosias was : but mangled and massacred in most pitifull strange maner ; wounded in body , wounded in Spirit , left vtterly desolate . O consider this well , and confesse the Case is truely put , Si fuerit Dolor sicut Dolor meus . Neuer , neuer the like Person : And if , as the Person is , the Passion be , Neuer the like Passion to his . It is truely affirmed , that any one , euen the least drop of Blood , euen the least pain , yea of the body onely , of this so great a Person ; any Dolor with this Meus , had bene enough to make a Non sicut of it . That is enough , but that is not all : for adde now the three other degrees ; Adde to this Person , those Wounds , that Sweat , and that Cry , and put all together : And , I make no manner question , the like was not , shall not , cannot euer be . It is farre aboue all that euer were , or can be . Abyssus est : Men may drowsily heare it , and coldly affect it : But Principalities and Powers , stand abashed at it . And for the Quality , both of the Passion & of the Person , That Neuer the like ; thus much . NOw to proceed to the Cause , and to consider it : for without it , we shall haue but halfe a Regard , and scarse that . In deed , set the Cause aside , and the Passion ( as rare as it is , ) is yet but a dul and heauy sight : we list not much looke vpon spectacles of that kind , though neuer so strange : they fill vs ful of pensiue thoughts , and make vs Melancholique ; and so doeth this , till vpon examination of the Cause , we finde it toucheth vs neere ; And so neere so many wayes , as we cannot chuse , but haue some Regard of it . What was done to Him we see . Let there now be a Quaest of Inquirie , to finde who was the doer of it . Who ? who , but the Power of darkenesse , wicked Pilate , bloody Caiaphas , the enuious Priests , the barbarous Souldiers ? None of these are returned here . We are too low , by a great deale , if we thinke to finde it among men . Quae fecit mihi Deus . It was God that did it . An houre of that day was the houre of the Power of darkenesse : but the whole day it selfe , is said here plainely , was the day of the wrath of God. God was a doer in it ; Wherewith God hath afflicted me . God afflicteth some in Mercy : and others in wrath . This was in his wrath . In his wrath God is not alike to all ; Some he afflicteth in his more gentle and milde : others in his fierce wrath . This was in the very fiercenesse of his wrath . His Sufferings , his Sweate , and Cry , shew as much ; They could not come , but from a wrath , Si fuerit sicut , ( For we are not past Non sicut , no not here in this part : it followeth vs still , and will not leaue vs in any point , not to the end . ) The Cause then in God , was wrath . What caused this wrath ? God is not wroth , but with sinne ; Nor grieuously wroth , but with grieuous sinne . And in CHRIST there was no grieuous sinne , Nay , no sinne at all . God did it , ( the text is plaine . ) And in his fierce wrath he did it . For what cause ? For , God forbid God should doe as did Annas the high Priest , cause him to be smitten without cause . God forbid ( saith Abraham ) the Iudge of the world should doe wrong to any . To any , but specially to his owne Sonne : That his Sonne , of whom with thundring voyce from Heauen , he testifieth all his ioy and delight were in Him , in him onely he was wel pleased . And how then could his wrath waxe hot , to doe all this vnto him ? There is no way to preserue Gods Iustice , and Christs Innocency both , but to say as the Angel said of him to the Prophet Daniel , The Messias shall be slaine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve-en lo , shal be slaine , but not for himselfe . Not for himselfe ? for whom then ? for some others . He tooke vpon him the person of others ; and so doing , Iustice may haue her course and proceede . Pity it is to see a man pay that he neuer tooke : but if he will become a Surety , if he will take on him the person of the Debtor , so he must . Pity to see a sillie poore Lambe lie bleeding to death ; but if it must be a Sacrifice , ( such is the nature of a sacrifice ) so it must . And so Christ , though without sinne in himselfe , yet as a Suretie , as a Sacrifice , may iustly suffer for others , if he will take vpon him their persons ; and so , God may iustly giue way to his wrath against him . And who be those others ? The Prophet Esay telleth vs , and telleth it vs seuen times ouer for failing , He tooke vpon him our infirmities , and bare our maladies : He was wounded for our iniquities , and broken for our transgressions . The chastisement of our peace was vpon him , and with his stripes were we healed . All wee as sheepe were gone astray , and turned euery man to his owne way : and the Lord hath layd vpon him the iniquities of vs all . All , all , euen those , that passe to and fro , and for all this , Regard neither him nor his Passion . The short is : It was wee , that for our sinnes , our many , great , and grieuous sins , ( Si fuerint sicut , the like whereof neuer were ) should haue swet this Sweat , and haue cryed this Cry ; should haue bene smitten with these sorrowes by the fierce wrath of God , had not he stepped betweene the blow and vs , and latched it in his owne body and soule , euen the dint of the fiercenesse of the wrath of God. O the Non sicut of our sins , that could not otherwise be answered ! To returne then a true verdict . It is we , ( we wretched sinners that we are ) that are to be found the principals in this acte ; and those on whom wee seeke to shift it , to deriue it from our selues , Pilate and Caiaphas and the rest , but instrumentall causes onely . And it is not the executioner that killeth the man properly , ( that is , They : ) No , nor the Iudge , ( which is God in this case : ) onely sinne , Solum peccatum homicida est , Sinne onely is the murtherer , ( to say the trueth ; ) and our sinnes the murtherers of the Sonne of God : and the Non sicut of them , the true cause of the Non sicut both of Gods wrath , and of his sorowfull sufferings . Which bringeth home this our text to vs , euen into our owne bosomes ; and applieth it most effectually , to mee that speake , and to you that heare , to euery one of vs ; and that with the Prophet Nathans application , Tu es homo , Thou art the Man , euen thou , for whom God in his fierce wrath thus afflicted him . Sinne then was the cause on our part , why we , or some other for vs. But yet , what was the cause why Hee on his part ? what was that that mooued him thus to become our Suretie , and to take vpon him our debt and danger ? that mooued him thus to lay downe his Soule , a sacrifice for our sinne ? Sure , Oblatus est quia voluit , faith Esay againe , Offered he was for no other cause , but because he would : For vnlesse he would , he needed not : Needed not , for any necessitie of Iustice ; for no Lambe was euer more innocent : Nor for any necessitie of constraint ; For twelue legions of Angels were ready at his command : But , because he would . And why would hee ? No reason can be giuen , but , because hee Regarded vs : ( Marke that reason . ) And what were we ? Verily , vtterly vnworthy euen his least regard ; not worth the taking vp , not worth the looking after : Cum inimici essemus , ( saith the Apostle ) we were his enemies when he did it ; without all desert before , and without all regard after he had done and suffered all this for vs : and yet hee would Regard vs , that so little regard him . For when he saw vs ( a sort of forlorne sinners ) Non priùs natos , quàm damnatos , Damned as fast as borne , as being by nature children of wrath , and yet still heaping vp wrath against the day of wrath , by the errours of our life , till the time of our passing hence : and then the fierce wrath of God , ready to ouerwhelme vs , and to make vs endure the terrour & torments of a neuer dying death , ( another Non sicut yet ) When ( I say ) he saw vs in this case , hee was mooued with compassion ouer vs , and vndertooke all this for vs. Euen then , in his loue he regarded vs , and so regarded vs , that he regarded not himselfe , to regard vs. Bernard sayth most truely , Dilexistime Domine , magis qudm te , quando mori voluisti prome : In suffring all this for vs , thou shewedst ( Lord ) that wee were more deare to thee , that thou regardest vs more , then thine owne selfe : And shall this Regard finde no regard at our hands ? It was Sinne then , and the hainousnesse of Sinne in vs , that prouoked wrath and the fiercenesse of his wrath in God : It was loue , and the greatnes of his loue in Christ , that caused him to suffer these Sorrowes , and the grieuousnes of these Sorrowes , and all for our sakes . And indeed , but onely to testifie the Non sicut of this his Loue , all this needed not , that was done to him . One , any one , euen the very least of all the paines hee endured , had bene ynough ; ynough , in respect of the Meus : ynough , in respect of the Non sicut of his Person . For that which setteth the high price on this Sacrifice , is this ; That he which offereth it vnto God , is God. But , if little had bene suffered , little would the Loue haue bene thought , that suffered so little ; and as little Regard would haue bene had of it . To awake our Regard then , or to leaue vs excuselesse , if we continue regardlesse ; all this he bare for vs : that he might as truely make a Case of Si fuerit Amor , sicut Amormeus , as he did before , of Si fuerit Dolor , sicut Dolormeus . We say we will Regard Loue ; if we will , here it is to Regard . So haue we the Causes all three : Wrath in God : Sinne in our selues : Loue in Him. Yet haue we not all we should . For , what of all this ? What good ? Cuibono ? That , that is it indeed that we will Regard , if any thing : as being matter of Benefit , the onely thing in a manner the world regardeth , which bringeth vs about to the very first words againe . For , the very first words which we reade , Haue ye no regard ? are in the Originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo alechem , which the Seuentie turne ( word for word ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Latine likewise , Nonne ad vos pertinet ? Perteines it not to you , that you Regard it no better ? For these two , Perteining , and Regarding , are folded one in another , and goe together so commonly , as one is taken often for the other . Then to be sure to bring vs to Regard , he vrgeth this , Perteines not all this to you ? Is it not for your good ? Is not the benefit yours ? Matters of benefite , they perteine to you , and without them , Loue , and all the rest , may pertaine to whom they will. Consider then , the inestimable benefite that groweth vnto you , from this incomparable Loue. It is not impertinent this ; Euen this ; That to vs hereby , all is turned about cleane contrary : That by his Stripes , we are healed : by his Sweat , we refreshed : By his forsaking , wee receiued to Grace : That this day , to Him the day of the fiercenesse of Gods wrath : is to vs the Day of the fulnesse of Gods fauour , ( as the Apostle colleth it ) A day of Saluation . In respect of that hee suffered , ( I denie not ) an euill day : a day of heauinesse : But , in respect of that , which He , by it hath obtained for vs : It is , ( as we truely call it , ) A good Day , a Day of Ioy and Iubilee . For it doeth not onely ridde vs of that wrath , which pertained to vs for our Sinnes : but , further it maketh that pertaine to vs , whereto we had no maner of right at all . For , not onely by his death , as by the death of our sacrifice ; by the blood of his Crosse , as by the blood of the Paschal Lambe , the Destroyer passeth ouer vs , and we shall not perish : But also by his death , as by the death of our High Priest ( for hee is Priest and Sacrifice both ) we are restored from our exile , euen to our former forfeited estate in the lande of Promise . Or rather ( as the Apostle sayeth ) Non sicut delictum , sic donum : Not to the same estate , but to one nothing like it : ( that is ) One farre better , then the estate our sinnes berest vs : For they depriued vs of Paradise , a place on earth : but by the purchase of his Blood , wee are entitled to a farre higher , euen the kingdom of Heauen : & his blood , not onely the blood of Remission to acquite vs of our sinnes ; but the blood of the Testament too , to bequeath vs , and giue vs estate , in that heauenly inheritance . Now whatsoeuer else , this ( I am sure ) is a Non sicut : as that which the eye , by all it can see ; the eare , by all it can heare ; the heart , by all it can conceiue , cannot patterne it , or set the like by it . Pertaines not this vnto vs neither ? Is not this worth the regard ? Sure if any thing be worthy the regard , this is most worthy of our very worthiest and best Regard . Thus haue we considered and seene , not so much as in this sight we might or should , but as much as the time will giue vs leaue . And now , lay all these before you , ( euery one of them a Non sicut of it self ) the paines of his Body , esteemed by Pilates Ecce ; the sorrowes of his Soule , by his sweate in the Garden ; the comfortlesse estate of his Sorrowes , by his crie on the Crosse : And with these , his Person , as being the Sonne of the great and eternall God. Then ioyne to these , the Cause : In God , his fierce wrath : In vs , our heinous sinnes deseruing it : In him , his exceeding great Loue , both suffering that for vs which we had deserued ; and procuring for vs , that wee could neuer deserue : making that to appertaine to himselfe , which of right pertained to vs ; and making that pertaine to vs , which pertained to him onely , and not to vs at all , but by his meanes alone . And after their view in seuerall , lay them all together , so many Non sicuts into one , and tell me , if his Complaint bee not Iust , and his Request most Reasonable . Yes sure , his Complaint is Iust , Haue ye no Regard ? None ? and yet neuer the like ? None ? and it pertaines vnto you ? No Regard ? As if it were some common ordinary matter , and the like neuer was ? No Regard ? As if it concern'd you not a whit , and it toucheth you so neere ? As if hee should say : Rare things you regard , yea though they no wayes pertaine to you ; this is exceeding rare , and will you not regard it ? Againe , things that neerely touch you , you regard , though they be not rare at all ; this toucheth you exceeding neere , euen as neere as your soule toucheth you , and will you not yet regard it ? will neither of these by it selfe , mooue you ? will not both these together mooue you ? what will mooue you ? will Pitie ? Here is Distresse , Neuer the like : will Duetie ? heere is a Person , neuer the like : will Feare ? here is wrath , neuer the like : will Remorse ? heere are sinnes , neuer the like : will Kindnesse ? heere is Loue , neuer the like : will Bountie ? heere are Benefits , neuer the like : will all these ? heere they be all , all aboue any Sicut , all in the highest degree . Truely the Complaint is Iust , it may mooue vs : it wanteth no reason , it may mooue : and it wanteth no affection in the deliuerie of it to vs , on his part to mooue vs. Sure it mooued him exceeding much : for among all the deadly sorrowes of his most bitter Passion , This , euen this seemeth to bee his greatest of all , and that which did most affect him , euen the griefe of the slender reckoning most men haue it in ; as little respecting him , as if he had done , or suffered nothing at all for them . For loe , of all the sharpe paines he endureth , he complaineth not : but of this he complaineth , of No Regard : That , which grieueth him most , that , which most he moaneth , is this . It is strange , he should be in paines , such paines as neuer any was , and not complaine himselfe of them , But , of want of Regard onely . Strange , he should not make request , ô Deliuer me , or Relieue me : But onely , ô Consider and Regard me . In effect , as if he said , None , no deliuerance , no reliefe do I seeke : Regard I seeke . And all that I suffer , I am content with it , : I regard it not : I suffer most willingly , if this I may finde at your hands , Regard . Truely , This so passionate a Complaint may mooue vs ; it mooued all but vs : For most strange of all it is , that all the Creatures in heauen and earth , seemed to heare this his mournefull Complaint , & in their kind , to shew their Regard of it : The Sunne in heauen shrinking in his light ; the earth trembling vnder it ; the very stones cleauing in sunder , as if they had sense and Sympathie of it : and sinfull men onely , not mooued with it . And yet it was not for the Creatures , this was done to Him , to them it pertaineth not : But for vs it was , and to vs it doeth ; And shall wee not yet Regard it ? Shall the Creature , and not we ? Shall we not ? If we doe not , it may pertaine to vs , but wee pertaine not to it : It pertaines to all , but all pertaine not to it . None pertaine to it , but they that take benefite by it ; and none take benefite by it , no more then by the brasen Serpent , but they that fixe their eye on it . Behold , Consider , and Regard it : the profite , the benefite is lost without Regard . If we doe not , as this was a day of Gods fierce wrath against him , onely for regarding vs ; so there is another day comming , and it will quickly bee heere , a day of like fierce wrath against vs , for not regarding him . And who regardeth the power of this wrath ? Hee that doeth , will surely Regard this . In that day , there is not the most carelesse of vs all , but shall cry as they did in the Gospel , Domine , non ad te pertinet , si perimus ? Pertaines it not to thee , Carest thou not that we perish ? Then would we be glad to pertaine to him , and his Passion . Pertaines it to vs then , and pertaines it not now ? Sure now it must , if then it shall . Then , to giue end to his Complaint , let vs graunt him his Request , and Regard his Passion . Let the Rarenesse of it : The Neerenesse to vs : Let Pitie , or Duety : Feare , or Remorse : Loue , or Bountie . Any of them , or all of them . Let the Iustnesse of his Complaint : Let his affectionate maner of Complaining of this , and onely this . Let the shame of the Creatures Regard : Let our Profit , or our Perill . Let some thing preuaile with vs , to haue it in some Regard . Some Regard ! Verily , as his sufferings , his Loue , our good by them are : so should our Regard bee , a Non sicut too , That is , a Regard of these , and of nothing in comparison of these . It should be so : For with the benefit , euer the Regard should arise . But God helpe vs poore sinners , and bee mercifull vnto vs. Our Regard is a Non sicut , indeed : but it is backward , & in a contrary sense ; That is , no where so shallow , so short , or so soone done . It should be otherwise , it should haue our deepest consideration , this ; and our highest Regard . But if that cannot be had , ( our nature is so heauy , and flesh and blood so dull of apprehension in Spirituall things , ) yet at leastwise some Regard . Some , I say : The more the better ; But in any wise some . And not as here , no Regard , none at all : Some wayes to shew , wee make accompt of it , to withdraw our selues , to void our minds of other matters , to set this before vs , to thinke vpon it , to thanke him for it ; to Regard him , and stay and see , whether he will regard vs , or no. Sure he wil , and we shal feele our hearts pricked with sorow , by consideration of the cause in vs , our Sinne : And againe , warme within vs , by consideration of the cause in him , his Loue ; till by some motion of Grace he answere vs , and shew , that our Regard is accepted of him . And this , as at all other times , ( for no day is amisse , but at all times , some time to be taken for this duety ) so specially on this day ; this Day which we hold holy to the memorie of his Passion , this Day to doe it ; to make this Day , the Day of Gods wrath and Christes Suffering , a Day to vs of serious consideration and Regard of them both . It is kindly to consider Opus diei , in die suo , The worke of the Day , in the Day it was wrought : and this day it was wrought . This Day therefore , whatsoeuer our businesse be , to lay them aside a little ; whatsoeuer our haste , yet to stay a little , and to spend a few thoughts in calling to minde and taking to Regard , what this Day the Sonne of God did and suffered for vs : and all for this end , that what he was then , wee might not be ; and what he is now , we might be for euer . Which , Almighty God graunt we may all doe , more or lesse , euen euery one of vs , according to the seuerall measures of his grace in vs , &c. Notes, typically marginal, from the original text Notes for div A19541-e80 A complaint . 1. Cor. 10.13 . Iob 19. 21. Christes complaint . Hos. 11. 1. Mat. 2. 15. Psal. 22. 1. Mat. 27. 46. 1. Cor. 10.11 . The parts . The parties to whom . O all ye that passe by the way , Consider . Sorow . Herb. 13. 3. 1. Behold . Luke 10. 32. Ioh. 3. 14 Acts 1. 11. 2. Consider . Hebr. 12. 23. The qualitie , If euer the like . In the three parts of his Sorrow . 1. 2. 3. 1. Of the qualitie . First of the qualitie of his Passion . 1. Poena sensus in the Body . Iohn 19. 5. 2. Poena sensus in the Soule . Syra . 15. 57. Prou. 18. 14. Iohn 12. 27. Luke 22. 44. Mark. 14. 35. Matt. 26. 38. Luk. 22. 44. Verse 13. 3 Poena Damni . 1 Leaues . 1 Withered leaues . Iohn 18. 40 and 19.15 . Mat. 27. 25. Mar. 15. 29.36 . 2 Greene leaues . 2 Fruit. Mat. 27. 46. Secondly of the qualitie of his Person . 1. Ioh. 19. 5 2. Matt. 27. 19. Luke 23. 14. & 15. Iohn 14. 30. 3 Iere. 22. 18. Ioh. 19. 22. 4. Ioh. 19.5 Mar. 15. 39. C. 4.20 . 2. Of the cause . 1. GOD. Luke 22. 53. Gods wrath . 2. Sinne. Not his . Ioh. 18. 22. Gen. 18. 25. Dan. 9. 26. Other mens Ours . Esa. 53. 4 , 5 , 6. 2. Sam. 12.7 . 3 Loue of vs. Esa. 53.7 . Rom. 5. 8 Eph. 2. 3. Rom. 2. 5 Our benefite by it . Perteines it not to vs ? 2. Cor. 6. 2. Exod. 12. 15. Num. 15. 28. Rom. 8. 15. Matt. 26. 28. The recapitulation of all . 1. The Complaint . The matter Iust. The maner earnest . The regard of the Creatures of it . The benefite , if . The perill , if not . Psal. 90. 11. Mark. 4. 38. 2 The Request . Haue some Regard . I Our best Regard . 2. At least , some Regard . Act. 2. 37 Luke 24. 32. 3 This day specially . 
A16979	----	An explication of the article katēlthen eis haidoū of our Lordes soules going from his body to paradise; touched by the Greek, generally haidou, the vvorld of the soules; termed Hel by the old Saxon, & by all our translations; vvith a defense of the Q. of Englands religion: to, & against the Archb. of Canterbury: vvho is blamed for turning the Q auctority against her ovvne faith. Sundry epistles are prefixed and affixed. by H. Br. Broughton, Hugh, 1549-1612. 1605 Approx. 119 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A16979 STC 3863 ESTC S114810 99850033 99850033 15216 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16979) Transcribed from: (Early English Books Online ; image set 15216) Images scanned from microfilm: (Early English books, 1475-1640 ; 656:15) An explication of the article katēlthen eis haidoū of our Lordes soules going from his body to paradise; touched by the Greek, generally haidou, the vvorld of the soules; termed Hel by the old Saxon, & by all our translations; vvith a defense of the Q. of Englands religion: to, & against the Archb. of Canterbury: vvho is blamed for turning the Q auctority against her ovvne faith. Sundry epistles are prefixed and affixed. by H. Br. Broughton, Hugh, 1549-1612. The second edition, vvherein the typographicall falts of the former are amended. [12], 50, [2] p. s.n.], [Amsterdam? : 1605. H. Br. = Hugh Broughton. John Whitgift was the Archbishop of Canterbury.--Folger Shakespeare Library Catalogue. Errata on G4v. Some print show-through; some leaves cropped at head. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Descent into hell -- Early works to 1800. Hell -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 Elspeth Healey Sampled and proofread 2005-12 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion AN EXPLICATION OF THE ARTICLE κατῇλθεν ἐισ ἁιδου , of our Lordes soules going from his body to Paradise ; touched by the Greek generally ἁιδου , The vvorld of Soules ; termed Hel by the old Saxon , & by all our translations : vvith a defense of the Q. of Englands religion : To , & against the Archb. of Canterbury : vvho is blamed for turning the Q auctority against her ovvne faith . Sundry Epistles are prefixed & affixed . by H. Br. The second edition , vvherein the Typographicall falts of the former are amended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames , 2 , 1. 1605. TO THE MIGHTY PRINCE ELISABETH BY THE GRACE OF GOD QVEENE of England , France & Ireland , defendour of the faith , &c. YOVR M. gaue intelligence vnto a gentleman of Middelburgh , of a prelates disgracing of my poore self : vvhich thing caused him some sadnes ; & my self more . He demaunded of your highnes no censure touching me : but thinking that he lerned more substance of divinity in a short conference , thē in 64. yeres afore ( as it pleased him to say , ) procured me before I vvas vvare a great stipend to professe yf I vvould : & also vvrote to knovv vvhether you vvould employ me in England or like that elsvvhere others should : & knevv that it vvas against all Christianity & the peace of life , to censure any that seeke no prefermēt : vvherby yf they requited like greefe , much disgrace vvould be spred , vvhere amity should beare the svvay . In his grief he replyed vpon the prelate : as vpon one not knovving the seasoning of his tongue in honesty : & , by hinderance of the best paynes for mans good , bent vnto the ruine of the Kingdome . Your M. best knovveth his vvhole hart , by his Letters . The Letter of the prelates tongue vvhetted too sharp , he gaue me : to reply for my self , as I thought meetest . The party I knevv by the speach : & shevved him the very syllabes : I think your M. looketh that I should avvnsvver : & not suffer you to be led amysse by him . Therfore I vvil first shevv vvhat man I hold most assured to be the reporter : next , vvhat I avvnsvver to his particular speach : By these arguments I gathered that the Archb. of Cant. vvas the man. By a man of his , the very same speach vvas uttered among some that spake in great thankfulnes for my paynes ; & vvas counted to be il affected vnto the knovvledge of salvation : & he & his family alone are avvonder to the Lerned ; noted the only that could not afford me good vvordes ; vvhose penne & tongue ( as they say ) hath caused the vvhole nation , to be better spoken of . Your M. may remember vvhat he sayd of the litle book that drevv all the Scripture vnto Christ . & shevved the vse of every parcell , from the begining to the End : & called thither all kindes of Fastern & vvestern opening stil vvhere they erred , euen by them selves : carying half a skore of seuerall most hard & needful studies thither , & examining all auctours not only in their ovvne tongues but by theyr ovvne veyne & course of study . The praelat sayd to your highnes that it conteyned but the curious quirkes of an yong head . vvhere as yf he had studyed 31. y ▪ ever since he vvas Doctor , hovv in one speach to shevv him self extremely voyd of all grounds of Lerning , & of all conscience for the truth : and of all care vvhose eares to infect vvith Atheism , the Tempter could hardly cary him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into partes more iniurions to all holy vvriters , & to men , for the marrow of theyr vvisdom : vvhich hold the dignity , though a yonge head vvith old study call them to build in England , far from theyr ovvne countrey : to our glory , & theyrs . This old spech might sone tell , yf any prelate misused your M. eares extremely , vvho the party should be . for hardly vvil one nation bring tvvo of his mind and hart : confident to condemne vvhat he knovveth by his bare Latin studies no more thē a babe : & extremely bent to hinder the good of his ovvne religion . The same prelate vvrote vnto the sta●ioners to hinder a commentary of myne vpon Daniel : & caused many of them to blaspheme the trueth . Vnto vvhom I shevved by D. Saravia that he vsed more auctority thē your M. had to lend him . The good of your ovvne Kingdome might not be hindered by any auctority . Yf he could tell me vvhere I missed I vvould thank him : othervvise , yf he hindered , the vvork should be printed elsvvhere , & him self blamed for hindering your comon good . By D. Sarauia he 〈◊〉 me his ansvver : that it vvas better the trueth of Daniel vvere hid , then antiquity should be disgraced for missing as in my Epistle . VVhether I be to lerne mild vvriting of him , his vvorkes pestered vvith disgraces compared vvith my Epistle to the LL. vvil shevv sufficienly . This Spirit , & that , uttered to your M. vvill argue one & the same soule : that I may vvel knovv vvhat prelate your M. meaned . Daniel cometh forth by the prelates better aduise , & auctorising : & my paynes is dedicated to the LL. of your M. most honorable privy cousel , to be regarded according to the sage honour of your M. governement . They all saving he sent me seueral vvord of special favour : & some of them beleued that I had made the Bible as clear as any other book : & sayd that vvhat soeuer I vvould it should be done for me : vvherupon I vvrote a request by a M. of that faculty , that theyr Lordshippes vvold move your M. ether to recompense my longe paynes after great old promises , or , to giue me leaue to goe to the King of Scotland . Thence I had sure promesse of greate recompense vpon bare copies not dedications of my paynes : & singular helpe offred to put forth the Bible in such playnnesse , that a vvhol nation might soō understand it : & see the glory & certēty of it . Thither I returned avvnsvver : that I vvold no lōgerserve your M. if I vvere not recompensed by fiue monethes end , by the begining of Lent. The LL. sent me by D. Cesar this ansvver : that they thought my studies not inferiour for iudgemēt in Divinity to any in England : & they bade me tell D. Cesar vvhat I vvould haue , that he might moue your M. & they further advertise your highnes . I returned my mind : that your M. should be my chooser : & that I vvold like best of that vvhich you appointed for me . Thus a mā vvould haue thought that a cōclusiō frō their LL. should not find cōtradictiō from any vvhose voyce , faith , & honour must be in the message sent from thē to me by D. Cesar . Yet they vvere persuaded that the Archb. vvould neuer suffer your M , to see the clear certenty of Divinity , bicause you vvould so litle regard his bare Latin studies . This theyr mynd vvas shevved me : And vvheras they meant to haue moved your M. to bestovv on me the charge of London ( vvich he meant for D. Bācroft ) & this vvas noysed by the clarks of the counsel ; it vvas more talked that the Archb. vvould vvork him self any disgrace to hinder my being so nere occasion to open the Bible to your self : thus it pleased them to say , & think : In so much that a Bacheler of Divinity of Ripon , vvho knevv the Lords purpose for me : & his , against me ; & my resolution vpon his next iniury to leave your governement , vvent to Lambeth for good vvil to aduise him better : But he could not haue fit talk vvith him ; by reason that he vvas moved by some other , to some heate , and afore he could goe again to him , he brak out as it vvas expected . This shevveth most certenly vvho the prelate should be . For as this dealing is stranger then lightly should befala man of natural reason , though all honesty vvere set asyde : So the same man should be the likest to embreath into your M. the speach so deadly condemned by the Gentleman vvhom you made Iudge of that vvhich you bad S. Iohn St. vvrite vnto him . That your M. may better mark the strange contemt of trueth in the Archb. & his boldenes in other matters , as that , vvhich the spech mentioned , vvas censured : I must briefly tell against vvhat dealings he brake out openly . As I vvayted , vpon the LL. leasure , to move your M. for me , in sad vvether of vvinter , I vvas vehemently requested by Lerned & Zealous Christians to assemble the People , by my preaching , to pray for better vvether . VVhich vve & others prayed for , & obteyned : & many marked the meanes , & the event . In those sermons I chose Scriptures to open , vvhich Latin oryet Greek studies never opened ; being so very familiar to all Hebrevves , that none of the Apostles age & nation vvold stagger in them . S. Stephens oration Act. 7. is of this tenour : speaking in the prophetes skill vsual in repetitiōs , flovving vvith matter vvhich maketh England , & al vniversities blame the text , or brede vnsavery expositions : & that vvhere the speach is fullest of heauenly vvisdome . Him I expounded to the hearers confort : that they might better like of your governement , for that in your dayes Scripture vvas more cleared then 1500. yeres afore . And those poinctes I had printed afore to your M. & found great thankes then , from Zurick , the French , Dutch , Denmark , Scotland , & others . And yf it please your highnes to try your Archb. lerning , I dare assure you that all his latin studies vvill never expound S. Stephē : to tell vpō vvhat lavv of Moses he vvas called into iudgement : by vvhat relation to Scripture the miracle of his face vvas to be like an Angels : hovv he frameth calling of Abraham from VR . hovv Iacobs family can have 75. soules , & but 70. in Moses : hovv the Speach of the burial in Abrahams purchase can be true : by vvhat ground he affirmeth that the Patriarches bones vvere caryed out of Egypt , & buryed in Sychem : & hovv our enemies graunt this true ▪ Likevvise for Moses age of 40. yeres in Pharoes court : vvhat vvarant he had : vvhat authours allovvable to all Ievves vve haue for that : Hovv Rempham can stand in Amos , a propre name : vvhere the text is Chiun : & Babylon for Damascus , by the like vvarrant : & to vvhat poinct of his accusation his oration belongeth : & vvhy he endeth in Solomons temple : & vvho but he sayd that VR vvas in Mesopotamia : or vvho but Philo the Greek sayd thad Abraham vvas called after his fathers death . A Doctor that fayleth in any of these poincts vvill disgrace the first Martyrs Apologie : And amonst his defenders in Latin & Greek studies it is almost all disgraced . Strangers thank your M. for clearing S. St. by my pen. And herein your M. may satisfy your self ; vvhether your high preferred Archb. vvith his accusations vnlavvful , though they vvere true ; or the defendour of your faith , on his ovvn charges , by shevving the agreement of all the Bible ; in vvrit , vncorrupt : in meaning , sure , by enemies graunt , deserveth better acceptation for ground of study , far from phantasies . Although my trauel in this kind might have moved the Archb. to favour my paynes so much as the temporal Lords did for clearing Daniel by heathen for story : for his chief Question , by Nathan the Prophet 2. Sam. 7. Which none of his Latines or yet Greeks , I trovv , haue done : for his tvvo tongues , by plain reasons , but neuer marked , as I iudge , by any , saving one levv : although my diligence might haue stirred his Love , it stirred only his enuy : and dayly it vvas noysed hovv he meant to defeate the LL. purpose : so that tvvo gentlemen conferred touching his course : & the one sayd : Shall I tell the Bishop that he taketh an vnhonorable course . The other avvnsvvered : No. The Bishop vvill but mock . This vvil not be strange to the Archb. for I vvrot it vnto him self : that he might consyder vvhat a goodly thrid he had spun that hauing receaued 50000. poundes of the Church is counted but a skopher in the greatest matters . For my self , he knovveth that I afforded him good language : & labored to countenance him : but still ready yf he vvold neuerend his iniuries to call him to accompt for all at once . After I had expounded S. Stephen as plain to Ievves , vnexplicable vvithout them : I toke a text : 1. Pet. 3. Speaking to Ievves , hovv the Spirit of Christ preached in the dayes of Noah : to them vvhich are novv Spirites in Prison : vvhich very phrases they them selves haue : yet of vs the Greek is badly translated : & the divinity vvorse expoūded : Saving of Maximus Monachus & his auctours , & M. Beza : vvith Zegedin , & his folovvers But none vvithout Ievves auctority can satisfie the doubting , vvho vvill be taught hovv the phrase vvas vsual . This text vvas comonly cited to proue that our L. descended to Gehenna by such vvho think that Hell in the Crede signifieth the state of the damned . I handled both : That S. Peter had no such meaning : nor the Greek Crede . This meaning I made of the Greek Credet : that synce Greeke vvas first spoken vntil the Crede vvas to be penned : as vve must iudg by that vvhich vve haue in record : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but to goe from this vvorld : vvithout distinction of Ioy or torment , leauing that to further consyderation : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the old testament , the vvorld of Soules : and Hell in our translations , of force the same ; & so in our Crede , & so taken by K. Ed. & by your M. that vniustly they that leaue our Church quarel herein , as though vve denyed our L. to goe presently to heaven . My opinion herein I printed to the Lerned nobility , & inferior gentry : VVho , some of them vvrote to Basil that no humane paynes vvold ouermatch a ful treatise in the same tenour . Against this the Archb. brake out to open rage : vvith his bare commentary Latin , the plague of Divinity : & not vvorth one yeres study of tvventy , that the Bible vvil require . First , he gaue out vvord that I should be stayed from preaching . Many vvere sad . but I vvas glad . For I knevv that God called our long difference for Diuinity into the open iudgement of the vvorld , & in this matter he had sayd to one M. Samford attendant vpon a noble earle , vpon occasion of translating the Ps . 16. That he vvold burne in this opinion that Christ descended to Gehenna . And to ioyne in some special article vvith him , I chose this text , knovving hovv the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hel vvas , true of a soule gone vp to heauen , vvold catch the bare Latinist . But I slayed in the realme till he vvold break out into some open action : that he could not aftervvardes deny his proceding . He bare the high commissioners in hand , as D. Cesar & D. Levvyn , that he Sent for me to ansvver for my Doctrine : & yf he had by request , I vvold gladly : yf he had vsed commaundement for the article knovven ; it had bene Atheisme , to turne your auctority against your oth , & fayth . He vvas bound to knovv your religion confirmed by act of Parlement . But hovv far his messenger differed in his caryage from all civility & lavv , I am ashamed to print : the LL. haue read it , & requested me to lay the blame vpon his man : but others sayd that the high shirif must ansvver for the vndershirfs faultes . Here vpon I resolved to leaue the realme : & shevved the LL. his monstrous dealing : hovv the bare Latinist vvould be teaching me in Greek & Ebrevv general poinctes : & I shevved hovv a D. his frend lamented that he could not beat into his head the bare Conceit of my studies , & many other extreme vnlerned partes , some printed against him , as denying the Greek style , all from the LXX , in all the nevv Testament . And I sent vnto him self a copy : & further matter hovv his vnlernednes brought your M. auctority vnto manifest Atheisme & most senseles , against your ovvne good . Then he yelded : vvith great promises , yf I vvould but acknovvledge them that vvold be my frendes . Also he sayd that he sent for me but to ansvver D. Andrevves for the descent to Hell. He might haue requested me , & I vvould haue satisfied him : But to betray your M. auctority to be a slave to Heresy : that vvould not be good , nor semely for me . As he sent me this vvord : I vvrote from Leyden in Holland that I vvould defende myne opinion in Cambridge : yf he vvould hazard his fame vpon any that should reply . At that he raged vvith termes that the messenger lothed to report : Lest I should pay his vnlernednes vvith as good . Therupon I vvrote an Epistle to the Lerned nobility shevving hovv through all the Bible ( vvherin one errour stayneth al ) he suffred bad notes : to bring errours a thousand at once : To make all the Credite of Moses & the Prophetes nothing vvorth : & there in I ansvver his heat : VVherin he vvill burn in this opinion that Christ descended to Gehenna . Novv my L. treasorer S. VVilliam Cecil asked him vvhat further matter he had to hinder theyr purpose . Then this he invented : that I vvrote vntruly that he determined betvvixt D. R. and my controversy , to your M. For that , I printed him a ful avvnsvver . Then came that nevv speach , vttered to your M. vvhich I am sure came from him . And this much for , vvho the party should be . Novv for ansvver . Though his speach might be held a back biting : yet I vvill suppose that he dealt better to mean but our open contention : for the descent to hel . VVherof I haue vvritten here , vnto him self , a ful treatise . And vvheras he ought to proue that the Greek Crede is of his mynd by the General tenour of the tongue : and that all the Bibles ages beleued that Christ should goe to Gehenna , & that your M. is of his mynd : I resist , that neuer any Greek , heathen or Ievv toke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sense : but all vniforme in myne : that all the Bible vtterly refuseth that his sense : & all Ievves & Gentiles vvould take myne in one meaning , profitable for faith & past all colour of vvrangling : as Articles of religion ought to be plain : & that K. Ed. the 6. the rare noble prince your M. brother , once the only hope of our nation , so vnderstood the Article : and that your M. oth is to defend that meaning . To your M. to the most noble King of Scotland , vvhose M. offred me myne ovvne desire for divinity , to the Archb. his ovvne hart , to all Lerned nobles , & other Christianes I commend the trueth : to be tendered as yee look to finde the fauour of God : & to God him self I commend his ovvne cause : & the passage of his sonne from hence vvhether he vvent for the redemption of our soules : that his holy vvisdome may shine in this vvord of Salvation , from the holy directly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Your M. most carefull defendour of your faith . HVGH BROVGHTON . AN EXPLICATION OF THE CREDE , FOR THE ARTICLE , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How that speach hath ben vsed , of east & west synce tongues were , vnto Plutarchs age beyond the Apostles , vniform in one tenour , for leaving this world : in speach of soules departing : & not more in the wicked which went to torment knowen , or in the vncerten , whither they went , then in the Godly , which went presently to loy : with a declaration how K. Ed. 6. so held it : whose religion in the same sense the Q. swearing to the Gospel , meant to defend : To the most reuerend Ihon whitgift D. in divinity , Archb. of Canterbury , & Metropolitan of England . YOVR Graces zeal , hovv you vvill burn in this opinion , that Christ descended to Gehenna , & your vsage of the Q. auctority to haue your conceit accepted , hath caused exceding great harm in the Church of Englād , & is like to cause more vnlesse God giue you grace to acknovvledg openly hovv dangerously you vvere deceaved . You gaue great advantage to the families that refuse your assemblies to make theyr cause seem good : and so far that some aduentured theyr Eternal state , vpon theyr cause . For thus they reasoned . They vvho hold that Christs soule vvent to Hel , Gehenna Hel , make the Gospel to tell a Lye. Where , it is certen , he vvent to heaven : But the Church of England ( say they ) doth that : Therfore , belying the Gospel it ought to be refused . Novv such as dealt vvith them from you denyed the proposition : vvhich religion of trueth vvould not haue denyed : and graunted the assumption : as betraying the Q. religion . For Hell in our Diuinity & translations of the old testament signifieth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol , that vvhich requireth all to come to it : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Haiden , the vvorld vnseen . Generally , Hell is that vvorld vvhich haleth all hence : vvhether Ioy of Paradise ; or Torment of Gehenna , be theyr lot there . Your defenders amazed at the term hell : & not knovving the religion of the realm , missed , as I sayd , to Deny the true proposition , and to graunt the slaunder , in the assumtion : Therupon the adversary familie , thinking that one as your G. should not be ignorant vvhat religion the Q. hath svvorn to defend , vvas hardened in theyr condemnation of the trueth : & some , holding on to theyr death & shortening of theyr dayes , ventured theyr Eternal state on this ; that in the issue , ioyned vpō in disputing , they held the trueth , & that yovv vvere deceaued . So the Q. subiectes by your vvant of divinity came to theyr death , by holding that vvhich the Q. hath svvorn to defend . And many fearing to be of theyr mynd herein , bring an heresy into the Crede & think in deed that Christ descended to Gehenna . That is bred in them by your zeal set on flame for Gehenna . Also your self in speach to a D. that told me , blasphemed one as being of theyr family ( vvhom they held , theyr deadliest enemy ) for that in this syllogism he vvould . graunt theyr proposition . Y ou might better haue ioyned your self for agreeing in the assumtion , to slaunder the Q & all the religion of the realm . Your eyes haue seen by the same D. yf letters in cariage perished not : hovv the Lerned gentry censure , that yf the party blasphemed by you vvould handle to the full of his knovvledge that for the descent of Christ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it vvold be as vvell accepted as any thing that mans peynes euer studied . Yet you to hinder all his recompense demaunded in print ( as the Q gouvernement should be thought honorable , & promised most honorably ) take occasion of exception , vvher better desert then the former & of more dayly use , vvas exhihited to the good of the Church : & being in this giddines of gouvernement , you held on beyond all loyalty & Christianity to force the party greued , approved over the vvorld , & by the furthest enemies as the likest to procure the comon good of Christendom , him you compel to shevv his monstrous recompense by you : after vvord vvas sent him by a M. of request that the Lords thought him second to no scholer . The time vvas vvhen you could send him vvord that by your faith he deserved as good a place , as you your self had , & made him likevvise a match in lerning vvith the best . Gehenna marred al that good ( vvhich I hope to banish from your Crede ) In M. Barovves case & Grenevvoods . The terme HEL , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haides in Greek , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol in Ebrevv , Inferi in old Latines , must be expounded as the orginal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Crede , & vvheras our old translations vse HEL for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol still through the prophets , vvhere properly the losse of this vvorld only is meant : ( vvhen further sense cometh , the argument caryeth it , not the vvords force ) HEL must be taken ( as in old Saxon vvhen they knevv no Gehenna ) for the state after this life : vvhether the party is haled . Novv 64. times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming in the holy tongue , Hell as often in our old translations & never directly for Gehenna , but as by the argument , & so it may be heaven , in speach of the Godly , nether should HEL in the Crede mean any thing els but the vvorld to come : the vvorld of Soules . We may not be so simple as not to knovv our ovvne language . Likevvise HEL cometh nyne times vpō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nevv Testament . But neuer in all those places doth it signifie Gehenna . As tvvelue times Gehenna is in the Greek : & ther HEL is in your graces meaning . But 73. times in a general meaning of separation from this vvorld , & such lot , as in the matter folovveth , cometh it in both testaments . VVherfore the comon vse of the term should make the Crede not strange to vs. This I delivered as a most constant trueth : and shevved that our L. vvas to sacrifice him self for sin here in this vvorld : vvher vve might see it : & beleue it : and that vvhen he had povvred out his soule to death , a Sinoffring , ther vvas no further suffring : but all suffering vvas fulfilled : and that our Lord vvent presently through the veyl of kis flesh to Paradise ; to heaven , to his hingdom , as the thief beleued : and his ovvn tongue taught : & as he commended his soul to the hand of God. Novv a narration in brief for the prophane vvorld , must speak of al this but generally : HE DESCENDED INTO THE VVORLD OE SOVLES . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descendit ad Inferos : HE Descended to HEL . The force of the Greek maketh the matter plain ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnseen . The vvorld vnseen to vs that be here . Plato bringeth it pleasanter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Delight . Holding all true happines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In that vvorld , into vvhich our L in the Crede is sayd to haue gone : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaal the Ebrevv cometh to the same effect : TO REQVIRE : as requiring all , simply , to come thither . So the tongues of both testamen●es haue a sure mark in the tërm , that none should be deceaved : vvho had any vvhit aboue bare Latin studies . Seing the story of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the glory , the crovvn , the pearl of all story , and his soules story in the passion the chief in al the Gospell , and such as must be dayly cited ouer all the earth in the Abridgement of our belief , & vvas penned in the Crede so sure for speach that no Ievv nor Gentil , from Babels breeding of tongues , till the Cred vvas penned , can be found to differ from one comon meaning ; it vvas a pitifull thing that Sectaries should pick quarels vvith the Q. vvher all the vvit of men or Angels could not find fault : & vvhere the Q. meant no further them the blamers knevv to be true : That Christ his immortal Humane soul left the body fully , & all this vvorld , & vvent ( as all the holy are sayd to haue gone ) into Sheol , the vvorld of Soules It vvould make a mans hart to bleed that in so plain a case , men should not be told that theyr mynd diffred not from the Q. hovv they vvere senseles vvho blamed that vvhich they allovved , The four Evangelistes , the Man , the Lion , the Oxe , the Egle , all full of Eies , and penning four times the redemtion for the vvorthines of the matter , these all four vvill condemn vs for beasts , blind , skurfy , larne , & vnclean , vvho vvould over-reach them all , to bring from Satans spirit a iourny to Satans Lodging , vvhich should vtterly disanul all the Holy Bible . The Bible , vvhence true religion cometh , & vvher the place is of all divinity . VVhence , from plain rules four times told , & told in the passion story , all that toucheth our Lord for death & till the resurrection , must be fetched . All that Moses and the prophets spake , the old charet , on vvhom Christ sate , that all , all the Evangelists touch : omitting nothing : and he that cannot find a going dovvn to Gehenna for Christ in the passiō story , & vvould find it from the prophetes or the Epistles , he hath litle considered in vvhat place every article should be most fitly taught . Some places troble some , in the Epistles S. Paul vvriteth : Say not in thy hart vvho shal ascend to heauen , to bring Christ dovvn , or vvho shal descend into the deep : to bring vp Christ from the dead : There the term Deep may troble some : bicause it is strange . He meaneth by the DEEP but the graue : forced to that vvord from Moses text alluded vnto . vvhere he hath : vvho shall goe beyond the sea ? For sea & for the graue his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegantly serueth . Again S. Paul saith that Christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David gaue him his phrase vvho in the 70. sayth in thanks for preservation from death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ps . 86. 13. For the coniunction that the soul hath vvith the body , to make one person , the terms propre to the body , are spoken of the soul : or of the vvhole person , as in Eph. 4. The Ps . 88. often cleareth the speach vvith other terms of equal force . My life is come nere Sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sheol , Hell , nere death . Again : Thou hast set me in the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In darknes : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. Pauls term , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the 70. Again vvilt thou doe vvonders for the dead : Shal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead rise vp & prayse thee . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be expounded . DEAD by the Hebrevv , & not as Galen vseth the term : and so HEL in the Crede , not as from Papists : but from our ovvn translations , vvher the matter telleth vvhat the term must mean. So I expounded S. Peter 1. 1. Ep-3 . that his Godhead & Eternal Spirit made alive his Humanity : ioyning the soul to his body : vvhich spirit preached , at the begining , to the first spoken too for that by God : to them vvho by Iobs phrase , are novv but spirits , theyr bodies eaten by the vvaters , & ( by sure rules from Es . 42. ) are in prison . The sum of my exposition is in print . And yf your G. cannot see that I cleared Peter more then any before , it is because you neuer knevv the vse of Ebrevves , according to vvhose meaning the Apostles speak plainly : vvhere ignorance bredeth curiosity to troble all religion & all the vvorld , vnder pretence of deep study in the fathers : vvher the cause must be opened by ancienter then the primitive Church , for any Turk or Ievv . Here also serued that comon saieng from Epiphanius : that all the fathers vvere in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & that Christ vvent to them : novv they be in heauen : VVhen the resurrection brought a nevv vvorld : and a nevv phrase for theyr place : Yet they nothing altered , theyr place but be yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in paradise , in heauen , in ioy . And an Ebrevv Child vvold soon conceave vvhat Epiphanius autourmeant . After 300. yeres vvhen the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas left as particular to the vvicked , & Christs case knovven : many Credes vvisely & lernedly left out the article : vvhich conteyned but absolute death , in a soul immortal : & vvithout the phrase , the matter vvas graunted . So Eusebius in his apologie medleth not vvith it : as conteyning no matter litigious among Christians : so the Nicene Crede & Athanasius left it out . This vvas the sum of my speach : In this sense I handled the article . For the saluation of your G. desperately bent to burn for Gehenna for Ever . Your G. hath in print my mynd in the Epistle to the Lerned nobility . I requested your G. as you knovv , vvhen you ceazed vpon that Epistle , in 400. copies , to chose out 400. vvhom you vvould , ( yf you mistrusted my choise ) to iudge vvhether the Q. and the nobility vvith Doctors & all sortes vvere not vvel aduised vvhen they meāt to haue mended the breaches of the temple : & might , vvith small change , haue made former paynes , that in the Geneva , glorious for euer . And yf you mistrusted not your opinion , both here , & for the Bible , you could not mislike my petition . Ther your G. may see further my opinion . In further opening of this cause , that you may better see your fault , after I haue touched the Q iudgement ( against vvhich you turned her auctority ) a fuller declaration of the cause shal be afforded . Novv for the Q. iudgement , & the vvhole realms . Let vs consyder vvhether I accused you iustly of turning the Q. auctority against her oth : vvhen you vsed the high commissions gravity to greue me : So that the LL. vvere ashamed , & desyred me not to record it : and yet I did not tell the fourth part of those vnhonorable partes vvhich might iustly place you lovver vvher you should offend lesse . Thus I reason . Edvv. the sixt and his subiects held that Christ ' his soule neuer vvent to Gehenna : The Q. & her subiectes set vp religion in the same sense : as all the first parlement vvil shevv : Therfore the Q & all her good subiects mean to die in this fayth that Christ vvent presently hence to Paradise . For K. Ed. Peter Martyr his chief , & Martin Bucer , Duo fulmina belli Scipiadae , as good divines as the vvorld savv these thousād yeres , vvho held the sterne of religion in the realm , they shevv the kings mynd . They vvere his tongue , and his hart . I mentioned your errour , somvvhat phantastical , among the Lerned of Basil : vvherupon they sought out Bucers mynd and P. M. and shevved Bucers Cathechism : and preached openly vpon the article in my mind : from both those rarely Lerned fathers , vvhō God so honored that theyr bones should not rot in the apostatical Land that so soon shrank from Paradise to descend to Gehenna . Your tutor D. Pern might somvvhat deceaue you : But you should haue tryed the tongues your self . In this Q. time M. Anthony Cevalerius in Cambridge scholes spake afore the vvhole vniversity : that Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer signified Gehenna : being 64. times vsed . D. P. heard him . And I heard of one that left the vniversity a litle before , vvho held this your mynd in ansvvearing for his degree : But vvas generally misliked . And beside him I neuer heard of any myne elder but all graunted that our L. Soule vvent presently to heauen : saying your G. into vvhose head by reason of your bare Latin studies for Infernus , the manifold poincts of this question cannot so soon be beatē . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to Hell in the Crede is to go vp to heaven , maketh you so amazed , that you rage & take against all the realm . But I plainly accuse you . The realm knovveth the Q. oth . Novv let vs search the Scripture fully : both for this phrase , & the vvord Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & for the Prophets maner of speach for the vvorld to come . In the Scripture the lavv is to be loked vnto first : & therein the patriarchs tongue . Iacob sayeth vvhen he thought that Ioseph had ben dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I vvil descend vnto my sonne mourning , into HEL . This one place might geue your grace sufficient vvarning that the heathen maner of speath VVhich the Patriarchs vvere to vse , taketh descending to Hel , for all Leauing of this vvorld , though a man goeth vnto the ioyes of God. You shall haue an other place , of the same Patriarch , speaking vnto his sonnes all , saving Ioseph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You shall cause my old age to descend vvith sorovv into HEL . There your G. hath it the secnd time . You may see a third place spoken amonge all the Patriarchs by Iudah vnto Ioseph for Beniamin , of Iacob : in the former vvords in in Gen. 44. 31. They be in substance the very same syllables . Thus thricevve haue the same : that in the mouth of three vvitnesses the matter may be setled to stand . And the auctorities be the strongest : These be tvvelve precious stones that make the right of iudgement on Aharons brest : VVhose speach for the vvorld of Soules vvhile you folovv : you folovv tvvelve sure foundations to build a Ierusalem from heauen . The Abridger of the tvvelue Apostles doctrin to make gates & vvindovves as clear as pearl , vvould be sure to take theyr phrase in theyr meaning : and as they vvould nothing troble the heathē but vse theyr speach as theyr streates : so the holy congregatiō that penned the Crede vvold as much tender the vveaknes of the vvorld . The later Ievves in Ezekiel 28. be the very same Ievvels that the Patriarchs vvere . Nine of the tvvelue he nameth : the very same stones : VVhere the 70. supply the other three : lest the heathens should maruel vvhy he vvent so far & stayed : & the revelation hath ten the Greek termes of Ex. 28. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chalcedon cometh for Iudas Ievvel to illustrat a speciall scripture : Es . 54. VVhere the Apostles Ierusalem full of light is sent dovvne from heauen : vvith vvindovves of Chalcedon : & gates of pearl . Also the Sardonyx is a nevv name geven to zabulon : as by S. Iohn . and Moses may surely be gathered : though one vvold think Beniamins onyx should haue the sardonyx . But his Ebreu jaspe calleth Iaspis from Zabulon . For Beniamin must be the first foundation : vvhen Ieroboam made Ioseph lose dignity So Chrysoprase is nevv made for Nepthali . Seing then the Apostles the reapers of that vvich others sovved , treade most carefully in theyr steppes , even for the very syllables of the Greke vvordes : and that for stones names : vve may be sure theyr disciples by theyr spirite vvold be as careful for phrases in the height of religion : for vvhich men be the stones of the Sanctuary : and the Garden of Eden : nolesse then Israel , vvhen King Hyram vvas amōgest them in the building of the temple . The knovvledge vvhether the soule commended in the last breath to the hand of God , departeth from the myrie clay that is a precious poinct : and a speach of it sure among Christians for an heavenly meaning , and nothing offensive nor envious in heathē eares , must be held as a treasure deeply hid in a field , neuer to deare : Such is both Iacobs speach and the Speach of the Crede , the first & last vsed fully in the same sense : that , vvhen Ioseph vvas sold by Iudah for sicles : & thought of Iacob to be rent of vvicked beasts : & that of Christ , sould by Iudah sot mo sikles : & rent in hand & foot by vvicked dogs . Yf your G. vvold take leasure to think but vpon this much : you vvould never more think of Gehennaes HEL : to burn in defense , that Christ cōmending his soule vnto the father , had presently that lodging : but that his descēding to Hell vvas in our later lāguage , ( later then Iacob : at the first vse 1600. yeres ) going vp into heavens ioyes vnto the Kingdom of Heauen . Next Genesis , Iob is the most ancient : VVho both lived before Moses , & , as may be gessed , about tvventy yeare after him : Liuing 140. yeares after his affliction : afflicted vvhen Satan most bragged of General conquest . VVhich vvhen it vvas , God vvould most punish Israel . But Israel vvas most punished vvhen Moses vvas born a redresser . VVherfore Satans triumph & Iobs Patience then seem to haue shevved them selves . So Iob shal be found to liue afore & after Moses . He for his father Abraham & mother Ketura fastened in the house of God : & more then his cosyns Eliphas Isakides , & Bildad , though of Ketura : This Iob disputing vvith four Prophets : & being nere the Leaving of this vvorld vvherby the vvorld to come should fitly fall into spech , should be the fittest to shevv the signification of Sheol : specially vvhen God him self cometh moderator of the question & vseth the like term . Iob speaketh of all men thus : That vvhen vve descend to sheol , vve come not euer vp hither : & our place knovveth vs no more . And he vvished that God vvould lay him vp in Sheol : till his change ( in the resurrection ) should come : and he loked that Sheol should be his house : & that all his hopes should descend vvith the Beer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Sheol . He that vvould ouerreach Iobs style should need vvisdome : as high as the heauens , deeper then Sheol , longer then the earth , broader then the sea : & should need his vvisdom : before vvhom Sheol is naked . And in speach of the vvicked : that as heat maketh a riddance of snovv : So doth Sheol of synnets : He meaneth by his open speach , but theyr riddance hence : as vvhen he commendeth theyr outvvard prosperity : for childrē many , & lusty ; & for deliting pleasures , hovv they spend theyr dayes in prosperity : and go dovvn to Sheol in a moment : And thus Iob speaketh , to four Prophets of Terahes diverse families in Arabia . And vvher God moderateth & mentioneth the vvorld to come , he sayth : Haue the gates of death ben revealed to thee ? or canst thou see the gates of the shadovv ? That vvhich Iob vvould haue termed Sheol , the Lord termeth death . And thus by Iobs book the controversy is decided : in Iobs tongue for Sheol a lodging to him self and to all men . Novv ther vvas neuer any book vvritten , since the pen became the tongue of a vvriter , of a more curious style then Iob : in verse of many sorts : & vse of vvords more nyce then any Greek or Latin vvriteth : & for Grammer hath more trickes & difficulty then all the Bible beside : arabizing much : but fuller of Ebrevve depth in language . God savv it needful to honour vvith a style of al ornaments the particular cause of Iob , lest it should be despised or thought a fayned matter , And therfore gaue that book a more curious style then any other part of the Bible hath : & such depth of skill in the tongue as no Rabbin could be thought euer to haue such in the holy tongue . In such a style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvould be consydered in in his exact propriety : vsed in such a company of the best lerned princes for so many ( all hauing the holy Ghost ) that ever vvere in the vvorld : The prince of princes coming moderatour of the disputatiō So again the book of Iob alone might fully satisfie your G. that you should chose a better theme for your martyrdom then to burn for Gehenna from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Hell of our old translations , vvhich by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & nere consequent , is often that vvhich vve novv call Heaven . After Iob let vs se vvher to descend to Hell is vsed , next in time . In Num. 15. the rebellious companies descended aliue to Sheol , or Hel : they & all theyr Houses & substance descended to Sheol . Ther the matter telleth , that Gehenna cannot be meant , but a destruction from this vvorld : as in Deut. 32. vvher Moses prophecyeth of the nations destruction & Ieremy tvvice citeth his spech : Hovv an anger kindled burneth vnto Sheol . The next place of descending to Sheol is in Speach of Anna Samuels mother , hovv she greued long & greatly vvas avveary of her life , & at deaths dore : and sayth of the Lord : that he causeth to descend vnto sheol , & yet bringeth vp again . The next descending to sheol is in Davids tongue , in Psal . 55. vvishing Gods enemies a destruction hence . Let them descend to sheol alive . The phrase shevveth that he looked vnto Korah & his company , of vvhom , that they all perished for euer , none vvill soon determin . And that theyr bodies then vvent to Gehenna : that none vvil say . In Davids tongue for tvvo more the cause is clear : in speach to Salomon for Ioab : & in the same terms for Semei . Thou shalt not suffre his old age to descend to Sheol in peace : And , thou shalt cause his old age to descend to Sheol or Hell vvith blood . But nether Ioab nor Semei died out of Gods covenant : nether could Salomon send to Eternal destruction : nether vvished David that to his sisters sonns nor yet to Semei . And these be all the places for 3000. yeares : vvhere descending to Hell is vsed : none signifiyng Gehenna , directly : but oftener by consequent that vvich novv vve call Heaven . And that is most evident in Holy Ezekias : in a speach much like : I shall go into the gates of Hell : & so forth as I haue printed in myne Epistle vvhich you haue . Ther Ezekias hath other Speaches vvhich make this phrase voyd of all doubt . So in Ezekiel of a mighty kingdom , vvher all vvere given to death : vnto the lovvest earth ; vnto the sonns of Adam vvhich descend vnto the pit often cometh the speach of descending to Sheol , for open destruction by the K. of Babylon In Apryes dayes : vvher Eternal destruction vvas dayly on Prophane Egypt : & Ezekiel telling of descent to Sheol once , tvvice , thrice four times could not Prophecy any nevves : but that vvhich they had since the nation vvas . And so again one Chapter of Ezekiel , vvold haue resolued your G. yf you read it , ether in Ebrevv or in Greek , and made you clean of an other mynde . In the Babylonian , soone after the Egyptian fall the like speaches haue theyr euent . He vvas the day star : & exalted vnto Heauen : but he vvas caused to descend , & his pride vvas caused to descend to Sheol , vvher , as heauen signified not the propre heauen , as novv vve speak : nether doth Hel meane the propre HEL , as novv vve speak . And these I trovv be all the places vvhere the Credes phrase : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cometh in the Scripture , saving for Capernaum Matt. 11. nothing to our Question : vvhere Gehenna is neuer in the direct meaning . So that all Scripture refuseth to vvarrant you . And yf you search Scheol alone , thinking to defend a nevv made phrase it vvil help you nothing . In these senses it vvil come : for the lovvest place or case in this life : in Amos : yf they dig Sheol , thence my hand shall take them : as yf they goe vp into Heauen , thence I vvill cause them to descend . In the same tenour of speach David afore spake : Ps . 139 , But that Hyperbole cannot be applyed hither . Like vnto that is the vvhales belly : a Sheol to Ionas : or the graue . But in ful privation hence it vvil signify Death . & in the bodies case the graue , and corruption by the povver of death . In the soule the state of separation from the body : or the vvorld vnseene hence . Dauid doth often take it for death : as in Ps . 18. & 2 Sa. 22. the snares of Sheol , death compassed me about . There the matter telleth vvhat must be signified : euen sorovves neare death . For full death , For all the good it cometh it in Psal . 89. vvhat man liueth that shall not see death ; vvho can deliuer his soule from the Hand of Sheol , or HEL ; as generally cometh it in Osee : Chap. 13. I vvill redeeme them from Sheol : I vvill deliuer them from death . That S. Paul expoundeth to be meant of the resurrection of the faithfull bodies ; deliuered from corruption . And more often by much doth Dauid vse the term for the Godly then for the vvicked . So the term alone vvill help nothing . That in Ps . 16. vvhence our contention began : thou vvilt not leaue my soule to Sheol ; hath but this sense playne and comon : the vvorld of Soules separated from the body . So generally the Ievves agreed in that sense : that they held in S. Peters time , and in the Talmud still : that Dauid died not : thincking that Dauid spake of himself . S. Peter graunteth that spoken of one vvhose soule left not the body to see corruption ; as Dauids did by all graunts ; and shevveth hovv Dauid spake of Christ his resurrection . So 3000 turned to him . Yf he had vvrested the text to Gehenna : he had differed from their meaning touching the vvord . As death in the vvicked is Eternall death : so euery term of their destruction , is Eternall destruction . So Sheol may be by a consequent . But neuer in speach of the Godly : nor in the vvordes force . The seauenty translaters considering vvhat term in Greek vvas fittest to expresse Sheol the Ebrevv , they considered deeply that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas generally takē of Greeks , for all mens comō case after this Life . And for Sheol , vvher they trāslate it , they set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek term ▪ comōly . Novv & thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death . & for the Ebrevv term of death they have more then once : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dealing most suerly in the term as all Heathen vvould soone conceave their meaning . So about 60 times your G. vvilbe found ignorant of theyr mind : & oftener of the Ebrevv : of all those textes : of all the matter depending theretvpon : and of all the Septuagintaes iudgment for Greek vvriters betvvixt Homer & Menander , vvho seemed to learne of them principles of Gods vnity : and better manners then he himself practised . Of theyr age he vvas : and then vvere infinite mo Grecians such as Clemens nameth , vvho perished afore our tyme : but endured beyond the birth of the Creed : vvher the Penner vvould Look to the Septuaginta . So , as Esay raiseth vp an infinite company from Sheol to meet the Chaldean , in Like sort the Septuagint vvill raise against you : Millia quot magnis nunquam venere Mycenis . Let vs novv come to the nevv Testament . There vve shall see that Gehenna is vsed for your HEL : for that vvhich you vvould dravv the King of glory into : & Hades for the common death , and state after . VVhen the Gates of Hades shall not hinder the building of the Church , vpon the ROCK vvhose vvork is perfect , Deut. 32. vvhom Peter acknovvledged to be the sonne of God : there that must be meant vvhich the prince of Darknes the old bloudy serpent vvith Seuen heads and ten horns vsed to hinder the buylding . But death by Roman Emperours vvas the instrument of his hinderance . Therfore death so farr as they could send it is meant by the Gates of Hades . And so vvould any of Ezechias kingdom or Achilles souldiers vnderstand the speach . Achilles shall speak anon in the Greeks army . Ezechias shall not dy vvhile Esays 38. Liueth : though he is novv in Hades : vvith all the Patriarchs : Abraham , and Lazarus , vvith Lazarus Marthas brother . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 15. you knovv is the Holy bodyes Lodging . as that Apocal. 1. it . vvhich Iohn feared : that of ordinary death : & so the Ethiopian putteth death for it : & Sheol , for , Death . So vvhen the black horse brought famyn : the pale Death brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In plenty : But Hel of Eternal sorovv vvas no nevves for the Romane emperours : therfore not it , but hastened death in abundance is there signified , as comonly in the old Testament in speach of the vvicked . Peter and Paul both citing the 16. Psalm : & to no further death then that vvhich all must feel , tvvo such vvitnesses should setle the matter against the best renovvmed D. vvho though he vvere exalted to Heauen : He should be brought to Hell , in striving vvith such tvvo champions . And thus all the nevv Testament vvith all that folovv the Lamb on mount Sion 144. thousand vvil tel that theyr harpes be tuned as the Prophets : & none of them vse Hell for a Lodging , after our L : triumph against Satan here , & telleth that having performed all that vvas of combat , he gaue vp his spirit vnto the father : vvher Satan should never greve it , nor giue it a lodging . And thus for the phrase through the Scripture : your G. hath as many adversaries as ever had any man : The sonnes of Eber to every mothers sonne : as by records vve may vvell iudge of the vnrecorded seing all recorded be vniform . Novv yf your G. think good Let vs examin the vvhole tenour of Moses speach for the vvorld to come : hovv he hath no term for heaven nor Hell : as you term Hell. Yet maketh the cause more plain , then terms vvould in mans speach . In Leviticus cap. 26. vvhere he telleth vvhat recompence shal be for Keping the Lavv : & vvhat punishment for breaking of it : there life Eternal & heauen : ther death Eternal , & Hell of late language vvere to be named , yf at all , in the Lavv. But ther silence is for that tenour : therfore it vvas to be , equally , at it is , in all the rest of the Lavv. There , for keping the Lavv store of fruicts : peace and victories , encrease of Children vvith all plenty is the revvard . Lastly cometh the sound revvard : That Gods tabernacle shal be amongst his people : and his soule vvil not Loth them but he vvilbe theyr God : & they shal be his people , Here is life euerlasting , in that they , being surely in the favour of God , are for euer in the favour of God. On the contrary side : for breach of the Lavv : open punishments vpon punishments : and Lothing from God is propounded : such as they felt from Chuzans dayes vnto Bel-esh-zars death , still as they fell to idolatry . And this is the tenour of Moses . So for the Gospel : He shevveth that Adam , & all his , shall dy : & that the redemer shal be pereed in his footstep , by the Serpent : & shall bruse to povvder the Serpents head . VVher vve see that he shovvs hovv matter opened here shall fully cary a victory , vvhen the percing of the foot is gone so far as it could greue . The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated Ps . 89. svvetly loking back to Gen. 3. & forevvard vnto Mat. 27. that vve should not look as Papists do : for alteration after the first passage hence . By this doctrin the Ievves concluded soundly that all vvho died holding the covenant , still they dvvelt in Gods tabernacle : and vvho so dyed in contempt or ignorance of it ( as all vvho despised to Go into the Arck ) all they perished for euer : & became Spirits in ptison . Novv the Prophets vvho shevv that the lavv is performed in Christ they turn all these phrases vnto the Gospell as Amos in his conclusion : & as David Ps . 67. vsing the high priests blessings vvordes : cited in Paules salutations , & as Ieremy , often telling of God being our God , cited syllably in the Apocalyps . Novv as the performance is in this vvorld , & vve must be victors in Gods full favour here , that death should be but a passage vnto Life , so Christ vvas to performe absolute obedience through all his infinite suffrings in his vnspeakeable feare , sorovv & panges , being amongst vs , vvher Satan reigneth : vvhere vve might iudge , & beleue . And so the Ps . 22. declareth his sorovves : and triumph , at his departure from vs. God prouiding in the best ordre for vs : that the vvork of our redemtion should not haue the last act in Gehennaes darknes : such as could never haue bene penned to Adams sōnes . Here I may record a vvofull matter of a Learned Ebrevv : vvho coming vvithin a step of Christianity fell back to Gehenna through your opinion . And also I may vse a litle digression to call you to better attention : and regard of your cariage . Isaak Ben Arama is that Ievv . One of their best Learned , of all that commented vpon Moses : and vvho condemned all his ovvne side , that since Ierusalem vvas destroyed , they are void of all comfort in their meaning of the Prophets vvhile they look for a third temple : vvheras God presently despised both tabernacle and temple to shevv that he vvould rest onely in Christ : as S. Stephen vvitnessed . This Learned Ebrevv seing in Leuiticus 26. the continuall curses for breaking the Lavv : and the stories plaine through all their ages till they lost their kingdom and found slavery in Babylon : and no comfort touching those times but repentance there , to come home , as Daniel shevved : and then a promise of Christ : Ben Arama seeing this , cannot tell vvhat to say for his ovvne side . Then he cometh to vs. And saith that Christians from that text accept the justice of Iesus . As both the Prophets afore the captiuitie David , Hosee , Ioel , Amos and Ieremy , and after , Daniel plainly , ioyne Christ his saluation vnto Leuiticus in that place . This being layd dovvne of him ; then , from your store he bringeth a matter that ouerthrovveth all the good , thus : But , saith he , the Christians say that their Iesus vvēt to Gehēna and fetched thence all the fathers : and that none vvent to Heaven before his death . But that cannot stand vvith trueth , that the Prophets Abraham Isaak and Iacob and Moses should not be vvith God. Thus Isaak Ben Arama , through your Gehenna found Gehenna for himself . VVheras in trueth the fathers vvere in Inferis , in Hades , in Sheol , and are yet , by the old Latin , Greek & Ebrevv : and by nevv Ebrevv in paradise : vvhether at the first they vvent from this vvorld : as I touched , afore . The cursed vvorld that sought Diuinity from bare Latin , and mistaken Greek , not knovving hovv Sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Inferi is heauen to the faithfull , brought a Cancre vpon all our faith , and such roots of bitternes ▪ that the comonaltie is infected , and the moistened is accompanied vvith the dry . Novv my L. vvhat gain can your G. have in deceaving all the realm to bring an heresie Papisticall into the Creed ? Every syn findeth iust recompense : and to thrust into faith an heresy that is a great syn : vvherfore all that you deceave must feel the hand of GOD. VVe haue bene plagued enough alreadie , in that , after more payments for defense of the Gospell , then have bene gathered in five hundred yeres ( as my L. treasorer vvas told ) yet at the spittle as I shevved your G. tvvelve in a cōpany said that vve vver never in such pitiful days for vncertainty in religion . I dare charg you that if you had Lerning & favour of the trueth that had ben comon ouer England vvhich is famous in Constantinople , that the Q ▪ scholers for clearing the Bible more then it hath ben this thousand yeres , might be no small Hope for benefiting all Christendom : & vve should haue bene farr from such Lamentations . One learned man in your place might sone make the Bible as clear as any other book . Though your bare Latin studies vnable vvhiles you live to go through the first chapter of the nevv Testa mēt , vvould but deride such a cōfidence . You that could look vpō the little book of Scripture concēt , & see in the preface Noahs families frō heathē & say that the vvriter troubled his head vvith questions trifling & vnprofitable , shevv that you come x x yeares studie too short to iudge of that paynes : to knovv hovv & to vvhat infinite vse the heathē vver brought vvitnesses through all the Bible . Let me aduise your G. to ioyn vvith the trueth : to pity your ovvne soul first , & aftervvards others deceaved by you : and be not of theyr number vvhich had rather ( as D. Deny vvas knovven to say ) go to Gehenna and dravv the People after them , then be knovven hovv vnlerned they are . I dare tell you that you knovv not one letter of that study vvhich D. Abraham Ruben the Ievv vvould require : not one letter , to tell vvhether the Characters novv , vvere afore Ezra : in vvhich poinct yf you missed you maymed all the cause . And ful many an hundreth thousand opposition vvhich you knovv not must be vevved in mynd for doing him good . Oh that a lerned man vvere in your place : to keep this Ievv from Gehenna . & by him ful many a thousand . He is thought by the Ievves of Prage to be one of the lernedst Ebrevves in the vvorld . A copy of his Epistle printed vvas sent frō Basil thither by a Ievv : and they think that he is surely turned by some things of myne . But of this I am sure that yf I should handle the Descent to Sheol in your meaning , or vvith M. Lively teach that the Ebrevv text is corrupt , I should hinder more then build . VVherfore I must first dravv you from your Gehenna : & shevv M. Livelies vnsetlednes before I can do any thing aright for this Ievv . But my digression may not be too long . & of M. L. at better leasure . Novv I vvill returne to shevv more largely that vvhich I touched from Leviticus : & to resume the vvhole question hovv in all times men looked vnto salvation . Let vs then consyder the Bible throvgh quite , for the redemtion & the vvorld to come : hovv the Prophets spake of it . VVe see that Adam vvas made a king on earth : that he lost al by his carelesse dealing : that Christ by his infinite feare & heedtaking destroyeth all Satans vvorks . This much Moses shevveth in a sort not hid . Hereupon cometh by consequent , a resurrection to Adam : & a nevv vvorld vvher hee should have a nevv paradise . But this vvorld is by Adams trespas subiect to vanity : that the vvhole masse trauelleth looking for liberty vvith the sonnes of God. And for christ no afflictiōs at touched but such as he might feel , vvhile he could feele the sores of brusing his foots sole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth the vvhole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adam knevv that Satans seed vvould as vvell perce his hāds : repressing all his steps & vvorks : and that Christ must be buried & laid in the dust : & that all the victory for the vvorld to come , must be vvrought in this vvorld : that here the prince of this vvorld should leese all that he vvan : & in this vvorld the kingdome of heauen should bear open cōfession . Here Adam might see that Christ his vnspeakeable fear , had sad heauines according : heavynes that Adams sonnes so despized the king of glory : heavines to see that they vvould perish for ever : heauines that in this vvorld they vvould haue his blood for ever vpon them : heauynes in highest measure that , ( as Es . 53. telleth ) God casted on him the sin of vs all : that the soules case not the bodies , and thought , & accompt , & feeling for soules caused such sorovves as Ps . 22. being most pathetical , could not vtter : vvith Ps . 55. & the 69. in the highest terms of sorovves that euer could be vttered . Nor Esay the most eloquent oratour in Ch. 49. vvhere Christ sadly lamenteth hovv , to many his labour vvas in vain , & he should be the despised of all soules : & the abhorred of nations : & in Ch. 50. though he had the onely tongue to season speach & silence , he must give his back to the vvhippers : his cheekes to the buffeters : his face to the spite of spitters : & seing that in all this they vvould not consider , but lye in Eternall sorovv : He that loued man , and euery man more then all the vvomen in the vvorld loued their ovvne children , must needs haue infinit pangs for their destruction . All these Prophecies conteyned not more then Adam might see : nor other many : & speciall , Esayes Ch. 53. An Abridgement of S. Matthevv : But Adam had not one vvord of going to Gehenna : but your holding of that vvill proue that you neuer examined vpon vvhat speaches Adam held a iudgement for bliss & curse , to the children of God the blisse , & to the Serpents brood the curse in the vvorld to come . Thus I trovv , your opinion tha Christ vvas to go to Gehenna , vvil be out of Adams Diuinity : and be found to flovv from the Serpent the father of Lies & the murtherer . Adam knevv the Eternal loue of God : begōn here : & cōtinued for euer : & knevv suffrings in this vvorld tokēs of blessings for the vvorld to come : but for suffrings to the soule alone out of this vvorld , to vvin iustice & victory against Satā , that Iarreth frō all Adās Diuinity : vvhich must fall vvith in vvords told in Gen. 3. vpon vvhich ground all further diuinity story is built : as Adam knevv that particular ages should haue more seuerall remembrances but all to his sum of faith : So all Sacrifices , Noahs , Abrahams , Mosehs , signified a iustice vvrought in this vvorld : and none could signifie a Gehennean Lodging . Nether Abel crying after his death , nor Isaak in a similitude receaued from death : nor the Scapegoat or birds loosed , nor any thing in all Sacrifices euer could signifie a going to Gehenna : seing it standeth vpon , not a phrase or any one term : but a generall rule : That all are dead in Adam ; and yf they hold not life by Christ , they abide still dead in their sinnes : slaues of the serpent : partakers vvith him of infinit vvo from God. Where Moses saith ; I kil and I make aliue : In that one place Abenczra vvould haue the resurrection in open phrase to be taught . Diuinity vvill suffer it : But a Saducy vvould not so take it : for the vvords may be taken thus : I keep aliue some , vvhen I kil others their equals in vigour . The tabernacle of this vvorld , & of the Angels vvorld : and the high Sacrificers blessing these conteyned a dvvelling vvith God vnlimited : & therfore Eternal : and life in Gods redemtion vvas vvithout limitation : as , Death , in his anger . But for Hell , a place of Deuils : that Mosehs Grammer vvil neuer afford you . As neuer Heauen in propre term , for soules ; though by consequent the Godly naming themselves pilgrims here , import they looked for a citie vvherof God vvas the Builder . So a better case is collected , by consequent of matter , not by direct term of Heauen . It vvilbe thought strange that your G. a D. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be ignorant of these groundes for Diuinity . Novv let vs behold the Prophets , the Historique , & the other , the commenters vpon Lavv & story . For Iosua , Iudges , Samuel , & the Kings , Abigaels speach to Dauid , that his soule should be in the band of the Liuing , & Eliahs taking vp : the one for phrase , the other for action are holden the plainest for Heauen . Yet some turn Abigaels vvords to a safety in Life , through great Dangers : VVhere Saul & his should shorten their dayes . And it is sure that she spake in that sense : that she looked for him to become king : & vvould not be teaching a Prophet assurance of Eternal Life : as bringing ovvles to Athens . The Ievves of true religion appearing thrice a year afore the face of God , knevv that vvhen this tabernacle vvas dissolued , they should haue a dvvelling in the heauens : But so spake that the vvrangling heathē should not stumble at their paths . In 2. Sam. 7. The kingdom of Christ altogether taught of Life Eternal : though the Speach to this day is taken of Ievves for pompe here . When the Ievves open Policy vvas dissolued then Daniel in most plentiful sort openeth the Spirituality of Christ his kingdom : hovv his Enemies vvere cast into fire burning vvithout Limitation , that is for euer : And vvhen he shevveth that Antiochus Epiphanes shall beeeaue the Ievves of Earthly comfort , then most fitly he comforteth them in the better resurrectiō , such as resisted him : & so S. Paul to the Ebrevves mentioneth those affaires : as Daniel stood most carefully vpon the story of Antiochus : to let all vnderstād the last affliction of Gods people , before the coming of Christ . But Daniel hath no term for soules distinction gon hence : & he shevveth that Christ being killed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not letting death season vpon him but riseth , so doth bring in Eternal iustice . Your Gehenna came neuer in his mind . The Angel sent from Heauen spake vvhat he penned : & the Angel knevv that God ordeined a more certain course , for ease and clearnes of Saluation , then to ty soules to beleeue a iourny of a soule , to vvork merit in Darknes among spirits , vvhich iourny no pen could cuer tell , nor hart conceaue vvhen it vvere told , vvhat he should do ther : or hovv he could suffer there : or hovv the body should vvin by the soules pain vvithout the body . And thus vve see hovv through the Prophets they vvere taught of redemtion . And in the nevv death & resurrection very often seen . But no going to Gehenna . Yf I vvrote but thus much the cause vvere fully concluded against your G. Yet for all plenty of store , I vvil ioyn vvriters not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but allovved for so much as I bring & much more by the Eternall spirit : and therfore may go vnder the former Title , of Serching the scriptures and the holy doctrine , for heauen : The Rabbins inuenting of nevv phrases for to expound the generalty of Sheol & the prophane Greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Hell. Thus the cause vvilbe so handled that futher kindes of studie can not be required . For all the nevv Testament is either from the old , or from the Rabbines , or from the prophane Greeks . And vvhen it is made vp from the old Testamēt , either vvhē the Apostles translate of them selues , as they do ful often , by prophane Greeks Language , or cite the Septuaginta , vvhich borovved their vvords from Heathē , in both kindes the heathen must be looked vnto . So much is void of controuersie , that so far Greeks must be regarded . The Septuagint is of so great auctority that for the main poinct of Saluatiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to end Moses Lavves , that is cited vvhich is far of in Ebrevv : & this could haue no auctority but as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holden Prophets scholers . And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be thought the best for the vse of the term . As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō Ps 110. ( vvhich Greek stile the holy Ghost for that Ps allovveth at the least in tvventie parcels ) Ecclesiastical discipline is cleared exceedingly . But of the 70. I haue little novv to say saving for inducement to moue the vnlearned & vnstayed to think better of Rabbins for many things , and of prophane Greeks . The very Septuagint vvere of the ancient Rabbins , & others of holy faith as Symeon the iust . Luk. 2. and others of great Learning : as Gamaliel , and the Chaldy paraphrastes . None but the senseles vvill despise such . For the Rabbins the most Learned Ebrevv Doctors , this much is famous ; that against Sadduces , that denied the resurrection , and relyed in pretense vpon Moses vvords , they from Moses matter & assurāce of Doctrin invented very profitably these terms . The vvorld to come : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The day of iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehinnom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the valley of Hinnō . The iudgemēt of Geenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these vsuall in Zohar . The second death . Onkelos Deut. 33. Ap. 20. The Garden of Paradise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The tree of Life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And a feast in the vvorld to come , in the Chaldy of Iob. And in the Lavv & Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol conteyneth all these states being vnfolded . And because the Sadduces admitted but the Lavv ; as the Doctors comō places also reduced all vnto the Lavv : The godly Doctors termed all the holy books the Lavv : Saned . fol. 92. And so the the term Lavv is vsed in S. Iohn . 10. & Rom. 3. And for the comfort of the Godly , that they dy not , but pas from death to Life , they called dying a deliuerance or setting free . as in Zeror vpon Ex. 17. Iosuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of his deliuerance hence , &c. Phil. So S. Paul spaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Syriaque hath the Rabbique term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very Lernedly . And all this vvas bred for distinctiō of matter about Sheol : because the Prophets comonly vsed comon terms of the vvorld ; that the vvicked , as all be at the first , should not be trobled aboue their reach . Novv he that thinketh that Sheol signifieth Gehenna more then Heauen , vvilbe ignorant of all this , & in a vvorld or Cimmerian darknes , or Aegyptian palpable myrknes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70. and Infernus or Hell , for it vvill as vvell catch a D. in Babish infācy for Diuinity . And this much for the Ebrevv Doctors fom vvhom the Apostles haue full many an hundreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or membre of speah plain by conference vvith them , othervvise vnexplicable . Novv let vs consider the heathen Greeks , as the heathen lend the Apostles theyr vvords to teach them Life : and as the prouidence of God vvas vvonderfull gratious in giuing to Macedonians 300. yere raign ouer 72. kingdoms in the North , & in all the South ; that from the vvest , Greek should go over all the vvorld by the Apostles tymes . And before great Alexander God gaue Grecians such svveetnes & vvhitenes and vvittines of speach , that to this day , they beare svvay over the vvorld : & . vvere still specially studied at the first over the vvest . Such as knovv not their vse for the tabernacle of the nevv Testament , vvill build in quirks of Latin distinctions , being as silk vvorms thred vnlavvfull , as from vnclean vvorms . The vniuersall concent of a tongue spred ouer many nations , & the Chiefest and most ancient next the Ebrevv , ancient vvith the Eldest bred at Babel , & largest in vse , such consent and concent vvilbe holden of force vnuincible : against vvhich yf the Creed had ben penned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peruerting of an vsuall term had more hindered then any difficulty in the Mysterie of redemtion shake avvay the careles & contemtuous . As to speak in a language othervvise then any that euer vsed the language for an hourely matter , that must needs argue the full extremity of all badnes and brainles folly . Amongst Greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for all Greek popular Maeonides that best knevv the old Greek of all countreys of Cittim , & Elisa , & hath bene follovved vnto the Apostles age , and of them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as I counted ) & for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & infinitely , this old poet is vvorthiest to come first . And in him old Nestor 90 y. old , vvho vvould , setting curiosity aside , speak in simple antiquity . From his mouth flovveth an oration svveeter then hony for this matter , for he hath the very phrase of our Greek Creed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus he speaketh before the nobles of Graecia for the comon passage of the vvorld , in souldiers slain : Iliad . Eta : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Warre shed their blood : But their soules be gone down to Hell. Old Nestor speaketh as Iacob , Iob , Anna , Dauid , Ezekias , the comon terms of death . And yf the Church of Pylos had vsed his phrase in any other meaning , yong mē & mayds , old men and Babes , vvould continually haue stumbled to more danger then vvant of Battlements to the rooff of an house , & vvant of couering to a vvell vvould haue caused in Iudea . And he that commaunded plain matters of comon discretion vnder then requireth greater Heed-taking for soules , that no Pachadh , ●or Pachath as Esay and Ieremy speak : no grin nor spring be ●ayd in soules vvay : nor any thing spokē in corners of speach vvher the simple vvould trip and be entrapped . I commend not our doubtful vsage of Hell : but seing a thing don cannot be vndon , I shevv that the trap must be looked vnto . Your G. vvho say the Q. vvill not haue the translation amended , as though the Realm had giuen her auctoritie for Atheisme , your G. must ansvvear , vvho your self being entrapped vvill burn to Entrap others , you must ansvver for the cōtinuance of the stumbling block . And but that you hould back from the learned nobility 400 Epistles , as though your bare Latin vvere comparable to all their Lerning , or your care for the Realm comparable to theirs , so many nobles had removed the blocks much avvay by this time : & they all vvith all their attendants vvould haue persvvaded or suaded at the least not to sindge any more for Love of Gehenna to be a Lodging after a soule is commended to the faithfull Creator , then Ananias , Azarias & Misael , lost of their hayr for the Idol of Chaldy religion , against vvhich not for vvhich they gave their bodies to the fier . And thus yf you vvill try Lerning by Antiquity Old Nestor vvill tell in vvhat Sense Argiui vvould vnderstand the Creed euen at the first sight : & befool the penner yf by any other sense he laid a snare vnder terms of a knovven & solenne meaning . Novv that one svvallovv make not a summer : you shall haue more not svvallovvs , but soules svvallovved of death in this phrase . Andromache Hectors vvife & S. Paules cuntrey — vvoman of Cilicia , she speaking of her seauen brethren kild in one day by Achilles saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As Tarsus spake Greek so did the rest of Cilicia , or at the least Fomer knovving all their maners of tongues vvould bring for a Q. the chief Dialect : & yf S. Paul had sent thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any other sense , the vniuersity of Tarsus ( great Lernd thence arose ) vvould haue said : Athens had not so great occasion to say that for the resurrection you brought strange things into their eares : as vve have for your article of Going to Liuels Lodging : vve speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that dy . Are you appointed to teach vs nevv Greek ; and to build a nevv Babylon . Our mindes may admit nevv Lavves ; but not nevv Languages . To this absurditie your G. should bring the Holy Apostle ; vvho yet knevv tongues better then all Corinth , & Greek , excellent vvell of a Child . And he that knevv hovv milk is for Babes , vvould neuer giue an article of plain vvords for a meaning neuer heard , and vnpossible to be proued : and neuer disputed in Scripture . Novv for Tro as or Tiras , Hector to his vvife speaketh of the phrase more fully , vvhen she desired him not to hazard his Life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Tiras nation speak , that all once come to the vvorld , must be sent or go to Hel in the Creed term . And Maeonides him self , he spake in the same sort of Hectors soule : vvhen Achilles killeth him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . His soule fleeing out of the body went to Hell. And this cometh in Homers ovvne phrase : vvherin he cōteyneth the maner of the Dialect of Smyrna , Rhodos , Colophon , Salamis , Chios , Argos , Athenae , vvhich all Chalenge him to be their countreyman . Novv the Revelation had made Smyrna astonished , yf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had ben in any other senses then Homer and their countreymen spake : as the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 later , shevveth also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteyneth not a more greuous state , but the later terme expoundeth the former : and in your G. Greek Smyrna had ben at the vvittes end . But in Homers Language and the Apocalyps style they vvould assure them selves of a fixed sense , for a soules leaving of this Life , and having a continuance in the other vvorld : even as Orpheus hath it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Archilles in Phthia speakes in the same tenour , a patron of playnness , vvho hated a man Like the Gates of Hell , vvho vvould have one thing ready on his tongue , and an other closed in his brest : thus he speaketh , as for S. Mathevv and Ezekias . I did glance at the matter before . Thus Tethys sonn uttereth his plain hart : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In comparing Homer vvith the Bible , vve may see that to be most true vvhich the Talmud and Talmudists cite infinitely , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lavv speaketh according to the tongue of the sonnes of Adam . Novv if the penner of the Creed had gone from the maner of all the Bible and of Adams sonnes , it hath ben a cursed vvork . And thus Homer telleth vs of a great part of he vvorld : vvhat they vvould say ought to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yf the teachers meant plainly : as they must do yf they came from God. VVe may here a litle digresse to other nations , and the ground of Divinity , & after come fresh againe to Homer , & his folovvers . The Aethiopians meaning I shevved from their translation that they put Death for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Sheol for death . And so did the 70. in Es . 28. So all the South about the Apostles age ( of such great antiquity they hold their translation , and part to be the APOstles ovvne vvork ) all the South , all of the old vvilbe against you . As for the Syriaque they take Sheol stil as the Ebrevv , & in their tongue our L. spake , & it is the tongue only vvhich the nevv Testament calleth Ebrevv . Though Academiques call the Prophets tongue by that term . So our Lords example , vsing Syriaque as the vvorld then did vse it , shevveth that his Apostles vvould vse Greek as the vvorld then did vse it . As vve see not onely for vvords but also for matter that they never give any Lavv for maners but agreable to the Heathens native light planted in their harts at their coming to the vvorld : kindling that vvhich corruption had quenched ; & so their terms for vertues and vices they take them from Euripides , Plato , Aristotle , Demosthenes & such , & not a litle from Homer . And for faith , S. Paul telleth touching his difference from his nation that it stood then onely in this , that Christ vvas to suffre : and being the first that riseth frō the dead , should shevv light vnto the vvorld . This he maketh his difference from the nation . All other poincts of Divinity and the Ecclesiasticall Discipline terms , I dare vndertake to shevv from Maymony & the tvvo Talmudes : even the phrase of Loosing & Binding , in the making of a D. absolute by the Sanedrin , vvith Imposition of Hands . So the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their ordinary for the Bishops of every congregation , infinitely vsed . As the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Paul is iust as in the 70. in Moses , the Kings , the Prophets and Nehemias , aud in Ester in some editions : vvhence your G. should have fetched the signification of it . And as our L. repressing the sonnes of Zebedy , deeming that his kingdome should be vvordly , telleth the difference , that Kings of the vvorld commaund vvith absolute authority : dealing in plain matters knovven to the natural man for comon profit : but they his scholers to teach divinity should be servants : dealing in matters beyond comon affection or the natural mans reach , & hardly taught vvithout infinite service and patience : vvherin as Moses and Paul compare themselves to nurses cherishing the children , so all Divines must be servants carying by Doctrine vnto Christ , and not by Cerberus Iaylourship make themselves slaves of Satan , Pharaohs over Israel : and not the Horses and Charets , in Eliahs sense ; so also the Ebrevves have the same very phrase of service , in all that governed in Divinity ; and namely of Moses : hovv he spent 40. yeares in Pharaohs court : 40. yeares in sheepheardy ; & vvas a servant to Israel 40. yeares : Shemoth Rabba , In like sorte D. Kimchi vpon 1 Chron. 24. shevveth that David might not appoint one of the Sacrificers above an other : not so much as to appoint vvho should be first ; but committed the Lots to God. And the high Sacrificer had no auctority over others by his place : not so much as to be of the Sanedrin for his office , vnlesse further lerning did commend him . And as S. Peter commaundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ther is an expressed Lavv for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Seniors in these vvordes , in Maymony Tom. 4. Haleca Sanedrin Per. 15 fol. 247. of the later editiō & Lesser vol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So yf your Grace vvould knovv vvhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and vvith conscience have handled the matter , you might best have knovven yf you had framed your study at the first to the Ebrevves maner : to have knovven Moses languages , and the Hebrevv Doctors calling of him to comon places : and hovv all the nevv Testament is framed to those comon places : & vvilbe never othervvise so clearly vnderstood as by that course : being bent to allovv the former good & to dash the traditiōs Popelike of the Pharisees . The Greek tongue vvould have told you , even in the first Chapter of Genesis in Adam before his fall , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified not a tyranny but a most Lavvfull & synles government : and again , the Ps . 110. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvherof are cited aboue 20. times of the holy Ghost in the nevv Testament , vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ . The Greek tongue vvould have kept you aright for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Mat. 25. that they are all one vvith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 22. 25. in the greatest benefactours and enrichers of the kingdomes called for theyr desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the People , rejoycing in theyr government : and the Rule or Canon that Sanedrin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as S. Paul 1. Tim. 2. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Ester ) this vvould have kept you from perverting the tongue , and marring all Divinity & discipline . You feign that our L. condemned heathen Rulers . Mark vvhither you rush . So the Zebedeans should have no represment : but all might hold the Iudaisme of Rambam Tom. 1. fol. 50. that Messias Kingdom shal be pompous in Israel : So our L. might by Heathen Lavves have bene blamed fully : vvhich God forbid . So the Iudaisme that Israel might obey no King but of Israel , had bene confirmed by the Gospel , against Rom. 13. So all Kinges should need a Pope to overrule them : So our L. should have made a Lavv against comon experience : vvhich hath Gods auctority . See then hovv you run : missing of the ground : not knovving the Greek tongue by vvhich the nevv Testament must be expounded : ( as all Ievves vvill graunt & require for the vvords ) & for matter may in no case bring any nevv article : but as Paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9. most exactly translated , in his article of difference having the exact propriety on his side : so still articles of the Creed must haue such exact playnes that all vvicked may knovv vvhat they mean no lesse then the godly : and all godly children seaven yeares old , may clearly take them in the right meaning . Your G. is blamed in print , as I vvrot vnto you , in this case vvhich I vvill shevv briefly . A certen learned man , better learned then yourself , as it seemeth by his overreaching of you , vvas greatly grieved , that you played the Rex in taunting of him , and yet not the Rex properly : fatherly mildnes should be in a King , and all modesty : you vvere to sharp vvith him vvithout reason in checks as he thought from your ovvne auctority . Thē he told you that you ought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then you replyed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a tyrannical government : thē he rejoyned that of Christ it vvas spoken in the Ps . 110. and he hoped that you held him to be no Tyrant . Your Rebutter vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus . And do you allovv the 70. Greek ? Good my L. dare you dissalovv that Psalme for Greek , vvhose very syllables the holy Ghost citeth to the Ebrevves to dravv all unto Christ , & in the Gospell in parcels & times above 20. at the least ? Besides my L. many an hundreth thousand times doeth the Apostles style expresse Ebrevv in the 70. peculiar maner : that you can hardly find five vvords together vvherof four be not in the 70. And yf the 70. Greek be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvhence vvill you expound the nevv Testament . Thus your Grace befooled the very rock of our salvation , and vvere accused to the Lords for vvorking the Eternal shame of our nation . Yf the Papists charge vs that the Chiefest preferred scholer in England knovveth not one line of the Nevv Testament , nor one vvord from vvhat auctority to vvarrant a translation , vve may be thought the most brutish & senseles of any nation vnder the cope of Heaven . And dare you burn for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Gehenna is meant by it : not knovving the Sepuuagint : and lesse Heathen Greek ? It is no marvayl that you accused my studies to the Q. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seing you have no fansy to any Greek in the vvorld : that for Greek or Ebrevv can not speak to one vvord of either Testament , by former Greeks , & auctours authentical to Ievves , vvhat may constantly be affirmed These four vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Lord vvhēce vvould you expoūd them . The general Greek by Peculiarity of matter maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propre tenour of meaning , so that general Greek must be knovven , and yf in Heathen sense it can not stand , then the 70. and imitation of the Ebrevv phrase must be considered . And the Grace of a vvitty vvriter handling matters of diverse kindes , standeth , ( in plain matrers ) in Equivocation of a term serving all his purposes . So in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhether Generation , or Kindred , or story ought to be meant , the matter vvill tell . Neyther the house of Salomon nor the house of Abiud belongeth to the generation of Christ . Neither vvas that S. Mathevves purpose but he shevveth frō vvhat old promesse from God to Abraham to give him Canaan David vvas a King there , and Salomons House : and the Enheritance came to Christ ; vvhom Herod therin feared : and therefore sought to kill him . And to that end he shevved the roll of the kindred , not of the Generation of Iesus Christ . The speach serveth most vvittily also as a proposition to all the Gospel , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth story . VVithout the 70. these four first vvords could never be vnderstood . So your G. vvould make our nation a vvonder of the vvorld , despising the 70. vvhose skil for applying heathen Greek first to Ebrevv true divinity all the vvorld admired : & the holy Ghost through the nevv Testament continually celebrateth : that vve have a threefold thred , the nevv Testament , the 70. & the heathen . And he that cannot handle all these three is not fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And here I appeal vnto al the realm hovv fit you vver to repressmine Epistle for translating the Bible ; vvho your self knovv not so much as one vvord of the Greek Testament , frō vvhat auctours it hath certenty & lesse in the old . But I vvill novv leave both Testaments , & regress to the Creed , penned for the simple Heathen in the very phrase vvherin they nourished the immortality of soules in mention of death , that men should not be thought to dy as horses : but to have an other vvorld : hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creeds phrase vvas infinitely in speach among Heathen in the Septuagintaes sense , & the rulers of divinity : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but the vvorld of the dead , vvher immortal soules cōtinued . In Homers Odysseâ in Lambda vve have a vvhole book for the vvorld of Soules vntormēted , but continuing togeather . In the fable the substance of trueth must be imbraced , that Iapetionidae rightly taught the soules immortality in an other vvorld called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & termed death , to the Soule immortal : a Descending to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell. Thus of Tiresias Vlisses vvho vvent thither speaketh ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His soule went into a Chamber within Hell. And the mother of Laertiades geveth him a general rule that vvhen bodies dy , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And of Oedipus mother he sayth , hovv vvhen she died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Agamemnon complayneth that Clytemnestra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvould not so much as shut his eyes vvhen he vvent to Hell , to the vvorld of soules . In the same sorte Aeacides spirit asketh Vlissen hovv he durst come to the vvorld of soules , to Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This distichon standeth as a Dictionary for Hades , vvhat place it is , against vvhich yf the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had gone , it hath bene a skoph to Hellas , and had hindered all the proceeding of the Gospell . But the Creed vvas penned vvith all circumspection : that vvhen some Arian objected basenes that Christ vvent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nazianzen ansvveared that thence he brought soules to the body : but they vver just soules : therfore by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the comon lodgment of all soules , vnjust and just . And so Eustathius Bishop of Thessalonice expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Lot of all that dy , admitting Homers phrase ; on vvhom he commenteth hovv all Greeks after him speak in his kind . And this much for Homer : of others the rarer may be cited : the comon are in all Hands . Anacreon hath not much , yet he hath in comon ra●e : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simonides the vvittiest despising lifes shortnes and vanity telleth among other sundry vanityes vvhat riddance vvar maketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And as in Melanippide God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bishop of the immortall soule : so Ibycus of the soule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Love of painful vertue Achilles and Aiax vvent to Hell. Litle of Sappho and Ibycus , as of the Last cited , came to our age : a fevv Lines : yet both make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theyr end : both vvorst and least fearing punishment . Tragiques are infinit in this : and Euripides beginneth here : defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his very first vvords : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Lycophron that of purpose studied for hard Langage , yet here in he could fayn non , but must take for the vvorld to come , the comon : and in one Tragedy ten times runneth on Hades hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Athenaeans comōly , their Epigram of 4000 slain vvil serve , for Isaeus , Aesch . Dem. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They made Hel their common game . By Hippocrat . Cous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And for the Septuagintaes age Menander telleth hovv Greek vvent then : vvho thus speaketh of the dead to comfort one mourning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one sense Plutarch fitly ioyneth Aeschylus vvith an other . Aeschylus sayth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Men are not well aduised that hate death : which is the best medicine of all euels . In Plutarch one ansvveareth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , O Death D of Physique come . For Hell is the onely hauen of the earth . Having Haiden my helper I feare not shadowes . For further auctors extant in Plutarchs time all of one mynd , Plutarch comforting his frend vpon a Godly sōnes death , that he vvas in Hell , & therfore in good case , and citing Pindarus , Plato , & others many , and as to one of hys mynd , for the term Hades he may be as an vvhole Library . And for plain sayings that they meant ioyes of high degree to be in death Pythagoraes Golden verses conclude that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the same vvas their General opinion , and not propre to the Samian Philosopher our old Cantabrigiā . Sophocles vvho sayth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He is better at case that is in Hell , then sick past help . The same elsvvher telleth that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are dead . And so spake Latins . Scipio vvent by Tully , as all , to Inferos : Yet had his place in Heauen . Leonidas in Herodotus harting 300. against Xerxes Army , told that they should sup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Inferos , by Tully . The argument aymed at a better case . Novv hovv did the heathen term the place of Torment ? For that , Plutarch citeth Plato : & He , Homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Iayl. Homer is vvonderfull herein : & teacheth that our old father Iapetus very carefully deliuered to his posterity the true religion , of the creation and of Angels fall & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin deceauing Man. And it is no Lesse marueyl that the Holy Ghost by S. Peter calleth Homers vvords from the fable vnto Iaphets trueth . Thus Iuppiter threateneth his Angels disobeying , to cast ech into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the comment ry & prose term , Black Tartarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will the disobedient into black Tartarus cast where ther is a black Dungeon vnder the earth . wher be steel gates : and a floor of Brasse . As far beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades as heauen is from the earth . So the Prison is Tartarus : The rest of all escaping prison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Moreouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chain that can hold all nature fast , is in Homer , in the same speach . VVhen S. Peter telleth hovv God condemned the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taketh all the vvords from Homer and his prose commentary , calling the fable to an old trueth . And seing the highest so cometh dovvn to the capacity of Greeks dravving them euen by their fables phrases vnto the trueth : vve may be sure he vvould neuer thrust into the Creed , a speach against their vniuersal iudgement . None may say that the H. Gh. knevv not Homers phrase : and reason telleth that profitably his place is touched , and nothing falleth out by chaunce . Therfore S. Peter vvas directed by Gods vvisdome to temper his style to the Heathen capacities euen in their fable : as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Plutarch : Fables touch the trueth . So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn : she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Sin , the Eldest Daughter of the Spirit , maketh all men sin . And in this speach Agamemnon confessing his sin to Achilles , sayth that not he but sin vvrought Achilles iniury . In Lydia the Poët lerned Ebrevvish Greek : and much matter harping vpō trueth . The heathen vvould soon beleue that it passeth mans capacity to knovv vvher soules be tormented : but that God keepeth them in Chaynes of Darknes by his povver , their ovvn speach vvould soon make them vnderstand that . The Rabbins from the creation-story speaches before all ornaments came to be made , vvhen yet Darknes vvas vpon the deep , call the Place of Torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The graue is also called by that , once in Paul. But in speach of the damned & of soules , it signifieth the place of torment . As in Zohar . Gen. 1. v. 2. the Ievves so spake , the Deuels vsed the same term Luc. 8. 31. vvho desired the Lord that he vvould not commaund them to go into the pit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Syriaque folovving the Rabbique term . And in Papistry dravving to the Lake burning vvith fier and Brimston , as Dauid Ps . 11. closly noted from Gen. 19. Eternal destruction , the KEYS of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a speach allovved by God from the comon maner . VVher this Abyssos or deep Pit lyeth , ( that they Lie in a deep dark fiery dungeon , and yet are sene of the holy ) vvisdome forbiddeth to serch . The Ievves from Esays last verse , place it in the High , in Cether Malcuth , Page 11. vvith astonishment at Gods counsell , that ioy & Torment should be so near in Place . The phrases of Abrahams bosom & the Epicures flames are in the same tenour : Luk. 16. And so in Ap. 14. All that haue the mark of the beast that pretendeth the hornes & auctority of Christ they shal be tormented in fier & Brimston before the Holy Angels & the Lamb. Novv vvhosoeuer vvill burn in defence of this position . The humane soule of Christ vvent to Gehenna , he therin hath the mark of Papistry : therefore , yf he burn for Gehenna he shall burn in Gehenna , and before the throne of the Lamb for euer & euer . VVhere torment shal be , I determin not , nor your G. I trovv . And that is no part of our difference . But I novv dispute onely of the speach . Your G. seeth hovv God speaketh , as Greeks & Ebrevv schoolmen , that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could euer haue taken place : yf none might deale vvith ruling for Diuinity but such as had spent their age in the tongues of both testaments : vvhose paynes vvhen bare Latin can persuade Princes & counsellers that they be but fansies , & curious quirks , it is no marueyle yf such turn auctority against the fayth vndertaken to be defended . And novv I vvill make an End. I haue shevved hovv for your G. good , that you should not burn for Gehenna , lest you burn in Gehenna , I handled this cause : being certefied that your tongue , vvhich could say , ( as you knovv hovv I accused you to the LL. ) that yf I vvere so highly preferred as you all the Kings of Christendom could not rule me , this tongue vvould embreath matter into the Q. eares that the LL. promess to stay me from going to the King of Scotland should be no better then yf it had bene vvritten in the vvater . This I did knovv full vvell : & vvas nothing amazed at your most mōstrous iniuries . Such good experience I had of your G. I defended your opinion for the certenty of Daniels 490. yeres , the comon opinions vvhich you dayly allovv in your Bibles . The matter vvas most needfull to be taught euery Child . And your auctority vvas a defendour of the trueth , though your Lerning savv nothing vvhat you defended . D. R. & I chose you vmpier : I shevved you arguments vvhervpon a Child vvovld determin aright . M. Mulcaster , the best Lerned in the vvorld in his ovvn conceit , reasonably in Heathen Greeks in deed , he instructed you , & returneth after IX . monethsa full discours of your determination : And most high speaches in commendation of my poor self . Tvvo good scholers moe from your g. told that you had determined . Yet you could condemn your self , the Q. and all the realm to vvork the hinderance of my employment . M. Kuph skophing me , you the Q. and him self yf he be of any religion , the Merchant told certen Merchāts hovv your G. vvrote to D. R. that you vvould tell my narrand to the Q. that you vvere not of my mynd : and that I die bely you . All this vvas told me , my L. yet to do you good , & to keep your G. frō Topheth , ( Es . 30. vvhich speach spoken of vvicked perishing deuotels for euer , the Rabbins Lernedly turn to Eternal flames name , though outvvard destruction vvas only then in the prophets argument ) to keep your G. from Topherh , from Gehenna , frō the Keyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do you good after M. Kuph playd the koph vvith you and the Q. to condemn the allovved religion true , 40. y. currant novv , in the Geneua Bible , & thēce dravvē to your Bible vvhich the Q. vseth in her Chappell , I vndertook in London the opening of the Q. religion for our L. his soule going dovvn to Hell , by heathen phrase to the vvorld of soules ; by Hebrevv schooles to paradise ; by their distinct speach , vp to Heauen ; Nostri sic rure loquuntur . Yet you in speach to the old L. Treasorer made this a bar , to hinder the high coūsel of the realm to cause any one farthing of recompense for clearing Daniel for both his tongues , & for Heathen comm enting on him vvhom they neuer savv , to make the hardest book in the vvorld as clear as any in the vvorld . VVord vvas sent me to be myne ovvn choser : I Leaue the choise to the Q. she by your grace choseth me neuer a peny : and aduentureth her Eternal state on this that she vvho gaue ful many an hundred thousand pounds for court seruice that required no great art , ought not to giue one farthing to him that shevved in fevv sheets the vvhole frame of Scripture , vvith heathen and tvvelue the hardest kind of studies : & again particulerly opened Daniel , shevved , for his tongues east Dialects the hardest and for his Prophecies heathen plainly recording most propre euents of his vvords . VVhen I pleaded vvith my old L. treasorer , vvhy the LL. vvould stay me from going to the King of Scotland & not perform promises at home : he sent ansvvear , that he vvas sory : and said that your G. hindered : for that I vvrote that you had determined , as I taught , that the time vvhen Christs should die & end Mosehs policy vvas certain in Daniel in vvords past reply , That is because I defended the Q. religion , and vvords sold to the People in copies infinite & dayly open in the Church , the most reuerend father the Archb. of Canterbury for defending the Q M & his G. hindereth all the Temporall Lords to procure any farthing recompense to one to vvhom they sent vvord , that they held him inferior in Diuinity to none , vpon expounding Daniel to their contentment . And vvho vvould euer beleue that an Archb. should euer be caught in such dealings knovven ouer an vvhole kingdom : that you cannot deny one vvhit of all this . M. Liuely novv confuteth me : As one Ieninges of Vlissing a bad Linguist bragged : VVhom I am sure your self vvill condemne of extreem badnes for a Doeg : & a slanderer most impudent . To spare him I vvill vvrite vvhat I blame in his dealings , that you may reproue him openly : that I need not to vvork him Eternal disgrace . And for M. Liuely , determin novv vvhether he confuteth the Q. and you , or me . By the G. of God he shall find my pen the tongue of a svvift vvriter , yf he medle vvith me in any mayn poinct vvher the Q. and yee most RR. FF . be disseu oured from my opinion . But no vvit vvill suffre me any more to defend your G. vvho are cōvicted past all denial , to turn against your self to do me mischief . Yet , though such dealings vvere foretold , after M. Samford told me that you told him you vvould burn in this opinion that Christ descended to Gehenna , I endeuored to saue our Archb. from dravving the Realm after him to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I knevv hovv : Inuitum qui seruat idem facit occidenti . Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best counsel is stil to defend the Church . Novv your G. turneth the Q. auctority against her ovvn oth : in the most sauage sort that ever I heard of . VVhat man of comon modesty vvould stir against a scholer bidden to chose his ovvn preferment , before his full ansvver , vvhen he demaunded either Leaue to leaue the Q. or employment ? Leaue vvas denyed . Employment vvas promised . VVhen of a Di lēma a Trilemma is made , the maker vseth not reason . I am sure you neuer read of such monstrous dealings . And in all this vvhen I charged your G. in a priuate Letter that you manyfoldly turned the Q. auctority to Atheism : and Left it vnto your choise vvhit her you vvould rest or stir : you sent me vvord that you vvould do any thing for me , yf I vvould but acknovvledge those that vvould be my frends . And vvill you rush to Gehēna because I vvill not rely vpon you ? & vvill you vse the Q. autority to Atheism to force me to rely vpon you ? B. Elmer told you that some thought your Title and reuenues might be vsed to singular good vse for the Church : vvithout auctority of ambition to be relyed vpon . I could haue Liued next you all my life : & neuer begin iniury : yeelding honour in reuerence , that you could haue no cause to complain . The meanest should neuer haue said , that in stead of Learning I pressed him vvith auctority : for a square cap to a roūd head : or for not vvearing vvhite Linen afore God and his Angels vvher black cloth by custom is more sage ▪ nor for not crossing in Baptism most heauenly in plainnest sort . D. Abraham Rubens case telleth that the Church needeth great reuenues : as novv to put forth in Ebrevv an Abridgement of all the Bible : vvhich thing the B. of London might haue done , but for you , bent I cannot tell hovv . VVho but you vvould haue resisted the LL. promise vpon a poinct of no sense : that I sought not to you ? I sought to none of them all . All saving you shevved them selues singular honorably affected . Yet your G. durst resist the decree of the Sanedrin , as not knovving Deut 17. And you resist in the strangest sort that ever I heard : sending one to counterfait his name , as to catch a Iesuit , then to rush into other mens houses : then a Constable and a Pursiuant ; and to offer forty marks to tell vvher I vvas : and all this to come to keep your cold Empedoclean G. from Leaping into burning Aetna . Hovv did you vse Rich Codder Mastres Hiddes man : to make the Q. autority as a dotage ? You cite him before the high commissioners : and vvhen he appeareth you haue nothing to say to him . Then at your hall fier he saith : My Lords G. should be ashamed to misvse M. Br. thus : he is better Learned then he . Thus it pleased the poor servingman to speak : He heard a D. in my Lady of VVarvvicks chamber report D. R. Censure thus . Ther is so much in N. as can be in a man. That made him so speak . I report not this as glad that men so speak of me . For as none of your house can affoard me a good vvord , & your self exceed against me euen to the Q. in badnes of Lāguage , geving them a patron and M. Hutton your Can. Ta● man vvondred vvhat one vvilliā : And : meant to haue my commentations vpon Daniel , seing they conteyned nothing but Rabbinical Toyes : as your gracious tongue & others make me not shrink : so neither doth the contrary stir any desire to deale any further in Diuinity vvher you reign . But by vvhat diuinity did your G. put R. Codder to his oth to tell vvher I vvas ? Will you haue the Q. to be a dog in her gouernemēt ? Cā she svvear any for any but in some offense ? Are you all together sold into syn ? is it an offense to clear an article by 20. yeares study , more then you haue taken , in vvriters currant among all men ? Ys the enforcing of an vnlavvfull oth a small matter vvith your G ? To him vvhose most holy and sacred name you so prophanely contemned , vvho seeth hovv in your vvhole course you are bent to oppresse the light , vvhose knovvledg I hoped to haue made flovven over the nation , I commend the ending of our strife : & as he dallyeth not so I assure my self that the vvorld shal see you or me pay the price of misvsing the Maiesty of the vvhole Kingdom . Finis . Anno 1605. TO ALL THE LEARNED nobility of England . This contention ( R. H. ) vvhich I haue with the Metropolitan toucheth all the realm : as the Creed is vsed in all houses : wherin I labour to shew the right meaning of our Lords soule passing hence . As my paynes , all that I haue bestovved in England hath bene recompensed with extremity of badnes , by the Archb. his causing : so I looke that this paynes shall find no better interteynement . Only frō your honours & the plain harted I looke for approbation . I beleeue that I haue handled the matter more clearly then any who before me wrote of it . All may well here consider a question in Aggei , whether holy flesh yf it touch vnclean sanctifieth it , or polluteth it self : & whether one heresy in the Creed be tolerable for the goodnes of the rest , or rather corrupteth the dignity of the whole : as one dead fly marreth an whole box of precious oinctment . How far the Metropolitans dealing hath bene from Learning , faith and comon humanity that will appear in my Epistle to him self : & to what pas he hath brought the Q. honour ▪ and how he began this coyle to defeat my recompense for comentations vpon Daniel , that wil be made knowen by some of your honours to the rest , without my declaration . I seek no further revenge but this that I may have the Q. quiet Leaue to forsake her kingdom : to take a course among strangers for passage of my yeares few & sorowfull that are to come : which I hope shal be more to myne own comfort , then those which I haue spent vnder the Q. of whome I had great promises tvventy yeares together : to hinder me from vsing other kingdoms benefit : But the strangest recompense ( when I was bid be myne own chooser , & referred the choise again to her highnes ) that euer hath bene heard of . I will make no pleading : but refer all to him whom she tooke to witnes as she Looked to be saued , that she would bestow all the commodityes of Diuinity to best desert . She relied vpon the Metropolitan : but regardeth not how God will regard such a post . How I accuse him you may read : & more for hindering the good of the Bible according to the tenour shevved to your Honours . Therin he may soon win a victory : Seing the matter is of so great difficulty that it requireth as great study as any hath vndertaken this 1000 yeres for the text of both testamēts , & besides the help of all the Learned of a Kingdom : all being directed to grounds manifest ; Here a Metropolitā may soon hinder : but I am affrayd while the nation beareth soules to be saued the like offer wil not be again . His G. wil not fīd many in the world that sēsibly defēd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Ebrew text . VVhile some of his aduaunced teach that the text is corrupted , the Pope is sure of the other part of the Dilemma : That the Church not the word must rule . A sensible reason of 848 Margent readings had bene worth thākes : how they note exactnes not corruptiōs . So the shewing how this : Adam Liued 230. & begot Seth : VVherin Moses omitted 100. y. this note being admitted , disanulleth all Moses autority 36. seuerall hūdreths . And any one marreth all : this also had bene worth thanks . His G. neuer read two that yelded a plain reason whēce that difference frō the Ebrevv sprang : VVhēce Graecia , Aethiopia , Arabia , Moscouia vtterly de spise the Ebrew text : and some Papists too . Also our Bishops missing for 600000 , yeres 215. make Moses Mother 257. yeres old at the Least when she bare him : and infinitely corrupt all the Bible . This should be amended and not concealed . These amendements and other full rare poincts deserued some thankes . But I cōmēd thē to your honours care . My poore good will was ready : to haue wrought so much that the Bibles in English should haue ben the glory of all Diuinity of the west . Now I deem I shall neuer deal that way : but for some small parcel : as time fleeth and cannot be reuoked . Your honours and the whole nation I commend to God : not minding euer to medle wher strēgthening of the present religion is an haynous Crime , and saving from Gehenna , is persecuted as an haeresy . As your honours vvil be sory that this hath fallen out : so in the next Parlement ye may take order : that no Bishop shall haue auctority but for receauing of his reuenues : vnles he can read and translate both Testaments . How great hinderance his G. hath wrought it would make any hart sick to bethink : & it is better to be buryed then to be told . Least further harm proceed from such : I wish preuētion for the nations good : though I look for Litle to my self . Your honours most willing to haue bene employed for the Churches good : HVGH BROVGHTON . Errata , in some Copies . In the preface . Page 2. a. line 20 read . speach . Ibidē line 23 read first . pag. 3. a line 2 read this . Ibid. line 4. read . vvhich . so els where . page 4. a. line 13 read . a calling . In the treatise , Page 2. line 1. read haleth . page 4 line 1 read his . and kingdom . Ibid. line 25 read . then . page 5. line 23 and 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. line 30. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 8 line 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 9 line 29 read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. L. 33 after ( Clay ) adde that is here , & from this earthly tabernacle , page 10. line 18 read a going . page 11 line 2 read Bear. Ibid. line 16 read shadovv of death ? page 12. line 8 read 16. page 14 line 32 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 15 line 33. after ( as ) adde that Apoc. 20 , the comon to all dead , page 17 line 11 read redemer . page 20 line 2 after ( trueth ) adde , to abādon your errors . Ibid. line 10 read proposition . Ibid. line 19 after ( Iew ) adde and that ansvvere vvas returned . Ibid. line 21 after ( meaning ) adde or Daniels 490 yeres in M Livelies meaning . page 21 line 4 read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 24 line 10 read is seen . Ibid. line 18 read further . page 25 line 28 read philip . 1. page 26 line 1. read of Cim - ▪ ibid. line 2 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 5 read speach ibid. line 31 read contend . page 29 line 12 read later , shevveth Ibid. line 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 32 line 33 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 33 line 8 read his page 35 line 15 read to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 31 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 37 line 6 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. line 11 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. line 16 read having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 38 line 11 read commentary page 39. line 2. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 40 line 7. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 43 line 22 read life . 
A15418	----	Limbo-mastix: that is, A canuise of Limbus Patrum shewing by euident places of Scripture, inuincible reasons, and pregnant testimonies of some ancient writers, that Christ descended not in soule to Hell, to deliuer the Fathers from thence. Containing also a briefe replie to so much of a pamphlet lately published, intituled, An answere to certaine obiections against the descension &c. as lookes that way, and is personally directed against some writers of our Church. Willet, Andrew, 1562-1621. 1604 Approx. 145 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A15418 STC 25692 ESTC S120030 99855233 99855233 20714 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15418) Transcribed from: (Early English Books Online ; image set 20714) Images scanned from microfilm: (Early English books, 1475-1640 ; 1050:3) Limbo-mastix: that is, A canuise of Limbus Patrum shewing by euident places of Scripture, inuincible reasons, and pregnant testimonies of some ancient writers, that Christ descended not in soule to Hell, to deliuer the Fathers from thence. Containing also a briefe replie to so much of a pamphlet lately published, intituled, An answere to certaine obiections against the descension &c. as lookes that way, and is personally directed against some writers of our Church. Willet, Andrew, 1562-1621. [8], 60 p. Printed [by Felix Kingston] for Thomas Man, London : 1604. By Andrew Willet. A reply to: Parkes, Richard. A briefe answere unto certaine objections and reasons against the descension of Christ into hell. Printer's name from STC. Running title reads: Christ descended not in soule to Hell to deliuer the soules of the Patriarks. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Parkes, Richard, b. 1558 or 9. -- Briefe answere unto certaine objections and reasons against the descension of Christ into hell -- Controversial literature -- Early works to 1800. Jesus Christ -- Descent into hell -- Early works to 1800. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 John Latta Sampled and proofread 2004-12 John Latta Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion LIMBO-MASTIX : That is , A Canuise of Limbus Patrum , shewing by euident places of Scripture , inuincible reasons , and pregnant testimonies of some ancient writers , that Christ descended not in soule to Hell , to deliuer the Fathers from thence . Containing also a briefe replie to so much of a Pamphlet lately published , intituled , An answere to certaine obiections against the descension &c. as lookes that way , and is personally directed against some writers of our Church . PHILIP . 3. 15. Let vs as many as be perfect be thus minded , and if ye be otherwise minded , God shall reueale euen the same vnto you . Augustin de Trinitat . lib. 1. c. 3. Siquid erraueris , Deus tibi reuelabit , siue per occultas inspirationes & admonitiones , siue per manifesta eloquia , siue per fraternas sermocinationes . If thou hast any where erred , God shall reueale it vnto thee , either by secret inspiration and admonition , or by manifest Scripture , or brotherly conference . LONDON Printed for Thomas Man. 1604. TO THE MOST HONORABLE SENATE OF THE LORDS SPIRITVALL AND Temporal , Knights , Burgesses assembled in the high Court of Parliament , grace mercie and peace from the Lord Iesus . RIght Honourable Lords , and ye right Worshipfull Knights and Gentlemen , I feared at the first to present this short treatise to your view , remembring what sometime I had read in Hierom : I am afraide least in doing my dutie I bee thought to be ambitious , & while I pretend to write , should intend to seeke great mens fauour : But the Apostles words did more imbolden mee , than the others could draw mee back : We cannot but speak the things , that we haue seene and heard : So neither could I containe my selfe , hearing of that honourable resolution , which is in you all to further the cause of the Church of Christ and true religion , but to reioyce in this common ioy , and among other welwillers of Sion to testifie our inward ioy , and outward thankfulnes to God , and you all for the same . It is written , that the Israelites gathering themselues together against the children of iniquitie the men of Gibeah , assembled before the Lord as one man : Such a Christian consent hath well appeared in this sacred assemblie to promote Gods glorie and his truth . The saying was wont to be , The greater part hath ouercome the better : but the contrarie is now wel seene : and that rule , which Plinius Cecilius was wont to prescribe vnto his schoole , that hee had worst spoken , which had the greatest applause , beginneth now to faile in this great Consistorie , where the best motions , we doubt not , but shall haue the greatest applause . I know not whereunto better to liken this Christian harmonie , than vnto the Seraphims , that cried one to another , Holy , holy , holy Lord of hosts ; and to that heauenly song , wherein both the vpper ranke of those foure glorious creatures , and the nether order of the foure and twentie Elders consented to giue glorie and honour vnto God : that I may say truly in his words ; That in this reuerent assemblie , wee haue a patterne of the heauenlie companie . Now we see performed that worthie saying of his excellent Maiestie ; A godly King findeth , as his heart wisheth , godly estates concurring with him : For as God hath endued his princely hart with a liuely feeling and inward touch of true religion ; as hee saith , It was fit , that hee , which was superiour in power , should not be inferiour in deuotion : So your Honours are ( wee trust ) those godly states , which will be readie to concurre with his Maiestie in establishing of godly lawes . Among the rest of the Parliaments in this land , one was called the good Parliament : another , the Parliament that wrought wonders : But wee doe all hope that this honourable Session shall rather deserue to be so called . That Parliament was of all other the most glorious , which in the beginning of worthie Queene Elizabeths raigne restored religion : how can this be inferiour , which endeuoureth to establish and make better both Church and religion ? One saith well ; It is one thing to seeke what thou hast lost , another to keepe that thou hast . This Church may count her self more happie in holding and encreasing that she hath , than when shee was forced to recouer that which she had lost . Well may we now say vnto this noble companie , as the Prophet to and of Sion : Glorious things are spoken of thee , O Citie of God. We cannot but reioyce to heare of your Honors Christian consultation for the propagating of the Gospell , in planting euery where of good pastors , that the people may be brought from the darknesse of their ignorance to the light of knowledge : that they be no longer children in vnderstanding , 1. Cor. 14. 20 , and as babes and sucklings in religion . Ambrose herein thus pleasantly alludeth vpon these words , Woe to them that giue sucke : Lot vs make haste to weane our little ones : when Isaak was weaned , Abraham made a feast , the child not weaned was in the night by the drowsie mother ouerlaid . Your Honors then do right well to prouide good nurses , to weane the people from their ignorance , that they be no longer ouerlaid with drowsie and negligent pastors : and that such bee not excluded from nursing , which haue store of milke in the breasts , and seeke in peace and a good conscience to nourish the people of God. But because the nurse cannot giue milke that is not first fed her selfe ; most prudent and christian is that other care to prouide for the maintenance of good pastors : which as wee hope will be by our Reuerent Fathers in their graue Synode deuised , so we trust it shall by your Honourable fauours be furthered : for the Apostle saith , The mouth of the oxe is not to be musled . And Origene well agreeth ; Nisi dederit oleum populus extinguetur lucerna in templo : If the people minister not oyle , the lampe goeth out in the temple . Now among other graue matters of deliberation , if it were not too great boldnes , giue me leaue I beseech you to interpose my petition : Saint Paul saith in a case not much vnlike : Set vp them which are least esteemed in the Church : and I trust you will not despise my simple motion , euen the least of the seruants of Christ. Valerius saith well to this point : We know the noise of geese is contemned , according to the saying , a goose among Swannes ; yet by the chattring of geese the citie of Rome was saued from burning . May it therefore please you to heare a foole speak vnto wise men : That whereas men haue of late daies taken vnto themselues great libertie , in Sermons , Lectures , writings , to set abroach strange & vncouth doctrines , exorbitant from the current doctrine among Protestants , it might please this honourable Court , that one vniformitie of doctrine may be taught and held ; and seeing there are many vnsound doctrines , which , because they are omitted , are not opposite to the articles of religion established , that either it might seem pleasing to his Maiestie and you , to haue those articles augmented , explaned and enlarged , or els , that it be lawfull for none to defend or maintaine those doctrines , wherein the professors of the Gospell in England consent with other reformed Churches , and dissent from that of Rome , and which are both by our domesticall , and forren writers among the Protestants , maintained against the common aduersarie . And further , that concerning al such points , no inuectiues be vsed of one against another in preaching or writing : that , as the Apostle saith , we proceed all by one rule , that we may minde one thing : And this shall bee true friendship and concord indeede ( as he well saith ) which not worldly profit , or bodily presence , or cunning flatterie , but the feare of God , and the loue of the Scriptures doth knit together . Pardon my boldnesse Honorable Patrons , who out of the simplicitie of my desire to the peace of the Church , haue presumed thus to moue . I know you can consider , that champions many times are stronger than their abettors , and the weaker doth stirre him vp to fight that is stronger ; as Hierom well saith . I am but a weake man , that haue moued this , God shall make your Honours strong to performe this and more for the good of his Church , and glory of his name ; to whom bee praise for euer . THE PREFACE TO THE TREATISE FOLLOWING . THree speciall places are alledged by Bellarmine to proue the descent of Christ into hell , where he imagineth the soules of the godly to haue been before his comming : for this is his position ; That the soules before Christs death were not in heauen , but in hell vnder the earth , and therefore Christ , which descended to the place of soules , went down to hell vnder the earth , These places are ; the first , Act. 2. 27. Thou wilt not leaue my soule in hell ; the second , 1. Pet. 3. 19. 20 , In the which spirit hee went and preached to the spirits in prison ; the third , Ephes. 4. 9. He that ascended , is hee that descended first into the lower parts of the earth . These places by Bellarmine first vrged to prooue the locall descent of Christs soule into hell , to deliuer and set at libertie the Patriarks , haue been seconded of late in a certaine Pamphlet much of that argument : In the which though the author doe pretend onely to reuiue the opinion of Christs souledescent into hell , which is the priuate opinion of some learned men of our Church , yet in diuers places of the booke he rubbeth vpon Limbus Patrum : as may be euident to the reader in these three : first , pag. 9. S. Peter mentioneth sorrowes which were loosed at Christs resurrection , which could not be in the sepulcher , where his bodie lay dead and sencelesse : Here hee denieth that these sorrowes , which Christ loosed , are to be referred to the death of his bodie : but pag. 12. he directly by his death vnderstandeth hell . Hence it followeth , that if Christ loosed the sorrowes of hell ( and I thinke hee is not so absurd to thinke , that he loosed them for himselfe , who was neuer in the sorrowes of hell after his death ) then it will follow that he loosed them for others , and for whom els , but for them which were there detained ? The second place is , pag. 36 , where he striueth mightily , that the place in S. Peter must not bee read ; the spirits which are in prison , but which were : whereupon it followeth , that they were in hell , but are not , to whom Christ preached ; or els he striueth about words : his opinion then seemeth to be this , that some soules were in hell at Christs comming thither , which now are not . The third place , which I note , is pag. 52 , where he hath these words : In that Christ personally descended into hell , it doth more amplifie and set foorth his goodnes toward mankinde , than his only comming downe into the world : for , so much as the more vile and loathsome the dungeon is , the greater is the loue of that Prince , who to enfranchise and set at libertie his captiues there enthralled , disdaineth not to enter into it in his owne person . Now , who els can bee imagined to bee set at libertie in hell , but the Fathers in Limbo Patrum ? For out of the nethermost hell of the damned , of each side it is confessed none can be deliuered . Perceiuing then , how cunningly the Answerer doth seeke to winde in an old Popish error , setting his face one way , and going another : and as Hierom saith out of Plautus , To hold a stone in one hand , and reach bread with the other : I thought good to vncase this masking Mummer , and to pull off his vizard : not preiudicing hereby by this speedie replie , the more mature and deliberate answere of those learned men that are by him taxed . But before I enter into any particular defence , foure things I would premonish this secret Censor of : first , that if he be a professor of the Gospell of Christ , what came in his minde to ioyne with the common aduersarie , in disgracing the defence of the Gospell by one vndertaken in his Synopsis : may I not say vnto him with the Prophet , Wouldest thou helpe the wicked , and loue them that hate the Lord ? I may very fitly applie against him that saying of Hierom ; You that professe your selfe a [ Protestant ] lay aside the weapons of [ Papists ] or vncase your selfe , that we may know you to bee an aduersarie , that you may receiue the wounds of the [ Papists ] . Secondly , it had bin much more commendable , if the Answerer had bent his force against the common aduersarie . There are lately diuers Popish bookes come ouer , which might haue set him on work : what profit can it bee to him , the field being pitched against the Papists , to pick quarrels with his fellow souldiers ? He might haue thought of Abrahams reason ; Let there be no strife betweene thee and mee , for wee are brethren . But this is no straunge thing , for a man euen among his brethren & companions often to find an aduersarie : as Origen well noteth vpon these words of our Sauiour , Mat. 26. 23. He that dippeth his hand with me in the dish shall betray mee : This is the vse of many , that they lie in waite for those , with whom they haue eaten bread and salt ; yea with whom they haue bin together at the same table of the bodie and blood of Christ. Thirdly , it is against the rule of charitie , to bring mens priuate acts into publike view , and to proclame openly what is written secretly . Our blessed Sauiours rule is , If thy brother trespasse against thee , goe and tell him his fault betweene thee and him alone , Matth. 18. 15. In my iudgement then the Replier had small cause to confute in print , a priuate letter written to a Gentleman : It had bin a better course priuately to haue conferred with him , than publikely to haue censured him . Ecclesiasticus saith ; If thou hast heard a word let it die with thee , for it will not burst thee . Hieroms counsel here had bin good ; Other matters which you desire to know , let vs conferre of together in presence , that if we be ignorant of any thing , where is neither witnesse , nor iudge , it may die in a faithfull eare . Fourthly , Christian policie would haue required , that seeing we all hold the foundation , The article of Christs descension , we should not raise any contention , or mooue questions about the manner , nor breake the peace of the Church , seeing there are most reuerend learned men of both opinions . But the Apostles resolution should stay vs : Let vs as many as be perfect be thus minded , and if yee be otherwise minded , God shall reueale it vnto you , Philip. 2. 15. They which hold not the locall descent of Christs soule to hell , should not condemne the other as Popish or superstitious men , that are so perswaded : They which affirme it , ought not account them as enemies or aduersaries of the truth that dissent from them therein ; they both holding the foundation . What intemperate dealing then is this , for the Answerer in his Preface so vncharitablie to charge his brethren ; irreligiously and vnchristianly to call the maine grounds and principles of our faith into question ? saying further , to plant by writing , or water by speaking , the cursed roots therof ; to prepare a way to heathenish Paganisme ; terming them further , prophane Anaxagorists , Masters of error , aduersaries of the truth ? This is an hard course thus to censure men of the same profession , because they concurre not with him in the interpretation of some places of Scripture . With how much greater moderation did the Reuerend Fathers of this Church , set down this article of Christs descension , in their Synode held anno 1562. that whereas the article was thus framed before , in the Synode held anno 1552 in King Edwards raigne : As Christ died for vs and was buried , so it is to be beleeued that he descended into hell : for his bodie lay in the graue vntill the Resurrection : his spirit being sent forth from him , was with the spirits which were detained in prison , or in hell , and preached vnto them , as testifieth that place of Peter . The Reuerend Fathers qualified it thus : As Christ died for vs and was buried , so also it is to be beleeued that he wēt down to hel . Thinking it sufficiēt that we agreed in the substance of the article of Christs descension , though all consented not in the manner . And I could wish that wee might there hold vs , and that men content themselues with their priuate opinions , and seeke not one to grieue another with their mutuall inuectiues either in speaking or writing . Augustine saith well to Hierome : I am not so vnwise to think my selfe hurt by your explanations , because neither are you preiudiced if wee hold or expound otherwise . As for my part I will not deale of purpose with this question , as it is controuersed among our selues , nor reuiue any domesticall strife , but onely iustifie those places , which are vrged by some of our writers against the Popish opinion of Christs descending to Limbus Patrum , and are now by the Answerer either by name , or by way of consequence excepted against . Neither will I take vpon mee to defend others , whom hee personally toucheth , they are sufficient to speake for themselues : And I wish that from hencefoorth these home-bred quarrels may cease : and that one bond of faith , in the diuersitie of some priuate opinions , may containe and keepe vs in peace : that same , vnum fidei lintheum , quod vidit Petrus , quatuor Euangelijs alligatum : That sheet of faith , which Peter saw , tied with the foure Gospels in the corners : as Origen applieth it , Hom. 2. in Genes . Now I come to the particular examination of the places . CHRIST DESCENDED NOT in soule to Hell to deliuer the soules of the Patriarkes . The first place examined , Act. 2. 27. Thou wilt not leaue my soule in Hell , nor suffer thy holie one to see corruption . The obiections answered . 1. Ob. FIrst , where as our answere is , that the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nephesh , which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here signifieth not the soule , but rather the life , which is an effect of the soule : and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol , translated by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betokeneth in this place the graue rather than hell : first Bellarm. saith , that these words properly do not signifie any thing but the soule , and hell : and further it is added by the Answerer ; that the words of holy writ are alwaies to be taken and vnderstood according to their natiue and proper signification , but only when there followeth some manifest absurditie . Ans. p. 6. Ans. First , these words , as they doe properly sometimes signifie the soule and hell , so also properly they doe betoken the life , and the graue . First ( nephesh ▪ ) is so taken for the life : Genes . 37. 22. Let vs not smite his life , shed not bloud : the word is naphesh , which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Bellarmine saith it signifieth here the flesh : and yet a little before , not well remembring himselfe , hee findeth great fault with Beza for translating of it , cadauer , a dead bodie . Againe , Exod. 22. 23. If death followe , hee shall giue soule for soule , that is , life for life : where the same words both in the Hebrue and Greeke are vsed in their proper sense , and must needes signifie life . But the Answerer here doth ease vs of further labour , and ingenuously confesseth , that the soule is taken for life in diuers places of the Psalmes , because it is the spring of life , pag. 7. So like wise the other word ( sheol ) is sometime properly taken for the graue : as Gen. 37. 35. I will descend mourning to my sonne into the graue or hell . Bellarmine saith , the graue cannot be here vnderstood : and yet their owne marginall note saith , it doth not here signifie the place of punishment . And hee might haue compared another place : Gen. 42. 38. Ye shall bring my gray head with sorrow to the graue ( or hell ) : and 2. King. 2. 6. Let not his hoare head go down to the graue ( or hell ) in peace . I thinke the gray haires lie with the bodie in the graue , they goe not to hell . The Answerer foreseeing this , confesseth that the word is here to be translated graue , and not hell ; and in another place Psal. 6. 4 , 5. pag. 10. Then it appeareth , by his owne confession , that the word properly doth signifie the graue . And indeede , if wee consider the roote from whence sheol is deriued , which signifieth to craue or desire , this word will more properly agree to the graue than to hell : for that is more crauing and vnsatiable , because more goe to the graue , both good and bad , than to hell , the place appointed for the wicked onely : and therefore the Wise man nameth sheol , the graue , as Arias and Tremellius well translate , to bee one of those foure things that cannot be satisfied . Prou. 30. 16. 2. But if it were admitted , that these words properly could not be so taken here for the life and the graue , as yet is prooued before , and confessed by the Answerer : yet in regard of the manifold inconueniences , that would ensue vpon the other sense , a figuratiue speech should be admitted . First , one inconuenience is the contradiction of Scripture ; because elsewhere Christ saith , This day shalt thou be with me in paradise , Luk. 23. 43. which must be vnderstood of Christs soule , as shall be shewed afterward . Secondly , seeing Christ commended his soule into the hands of his father , it would follow , that descending into hell , and to be among the infernall and damned spirits , should bee a commending of the spirit to God. Thirdly , this hell that Christ went to , hee loosed the sorrowes of , Act. 2. 24 , which had seased vpon him , but could not hold and detaine him : but hell sorrowes hee neuer felt in that place of torment . Vpon these and other inconuenient and absurd consequents , we should be forced to finde out a figure in the vse of these words , if their proper signification did not beare that sense . 3. The inconuenience that he findeth out , that taking Christs soule here for his whole person , it would follow that his bodie and soule should be in hell together , pag. 6 , they neede not to feare that take the soule for the whole person ; for the one part onely , namely the bodie is meant , that lieth in the graue , though the whole be named : as our Sauiour saith , Our friend Lazarus sleepeth , Ioh. 11. 11 , and yet his bodie onely was asleepe . But whereas I rather take the other sense , that the soule here signifies life ; this absurditie is further off then before : for this phrase is vsuall with the Prophet , to take his soule for the life ; as Psal. 7. 2. Lest he deuoure my soule like a lion . Vers. 5. Let the enemie persecute my soule and take it , let him tread my life downe vpon the earth , and lay mine honour in the dust . Likewise Psal. 88. 3. My soule is filled with euils , and my life draweth neere to the graue . Obiect . 2. First , the soule ioyned with the bodie may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the whole man liuing , but being separate from the bodie , as in this place it is , it cannot rightly be so taken . Secondly , Dauid in other places speaketh personally of himself , here he singeth prophetically of Christ onely . Thirdly , there of himselfe liuing , here of Christ dead and buried ; there of his owne soule ioyned with the bodie , here of the soule of Christ separated from the bodie . Ans. pag. 7. Ans. 1. We rather affirme that the soule is taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the life , the cause for the effect , than by a Synecdoche the part for the whole . And that the soule is taken for the life separated from the bodie , is euident by these places before alledged : Exod. 21. 23. He shall giue soule for soule , that is , life for life : his life shall be taken from him . So Numb . 23. 10. Let my soule die the death of the righteous . Here the soule separated from the body is taken for the life : for the soule dieth not , nor yet the life ceaseth not , as long as the soule is in the bodie . 2. Though Dauid doth prophesie of Christ , yet so , as he speaketh in his owne person , as a type of Christ : so , that which historically was to bee performed in Christ , was typically true of Dauid , as shall be euen now shewed more at large . 3. Dauid in this place , though specially prophecying of the death and resurrection of Christ , yet also sheweth his owne hope that hee had , when his flesh should rest in the graue , which he groundeth vpon the power and vertue of Christs resurrection : neither doth Dauid , where he vseth this phrase , speake onely of the soule ioyned with the bodie , but separated also from it : as Psal. 89. 48. What man liueth and shal not see death ; shall he deliuer his soule from the hand of the graue ? Here this word nephesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , soule , euen separated from the bodie lying in the graue , is taken for the life thereof . Obiect . 3. First , the word sheol , is ordinarily taken for the infernall place of soules ; for the graue seldome or neuer : Bellarm. lib. 4. de anim . Christ. c. 10. Secondly , to the same purpose the Answerer alledgeth two places : Psal. 9. 17. and Psal. 31. 17. where sheol is taken for hell . Thirdly , he telleth vs further , howsoeuer some curious Linguists may wrangle with the word sheol in the Old Testament , yet most certaine it is , that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the which S. Luke the Euangelist expresseth it , can not in the New Testament properly and truly be otherwise taken , than for the place of the damned . pag. 12. Ans. 1. Bellarmine in saying , that sheol is seldome or neuer taken for the graue , doth not shew himselfe answerable to the opinion he would haue conceiued of his great learning : for beside these places already cited ; Genes . 37. 35. Genes . 42. 38. 2. King. 2. 6. Psal. 6. 4 , 5. Prou. 30. 16. Psal. 89. 48 , where sheol cannot be otherwise taken than for the graue : whosoeuer list to make search , shall finde this word in the Old Testament oftner taken for the graue , than for hell . 2. The Answerer hath made but bad choise of his two places : in both which the best Interpreters simply of this age , Pagnin , and Arias Montanus , and Tremellius doe translate sheol for the graue : for thus they reade ; Psalm . 9. 17. The wicked shall be turned into the graue : Psal. 31. 17. Let the wicked be put to silence in the graue : for in hell , where there is weeping and gnashing of tecth , there is no great silence . But to yeeld him these places : what hath hee gained ? hee fighteth but with his owne shadow : none that I know denieth , but that sheol is sometime taken for hell . Or if hee will bee thought to say somewhat ; what kind of reasoning is this , sheol in two or three places is taken for hell , Ergo in all other places it is so taken ? 3. And are they wranglers , that finde sheol taken in the Old Testament for the graue ? See what a presumptuous censure hee giueth of all the learned Interpreters both old and new : and hee maketh himselfe a wrangler also , who findeth fault with his Antagonist for reading hell , and not the graue , in these two places Genes . 37. 35 , and Psal. 6. 5. But Hades is not taken in the new , as Sheol in the old Testament . This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this text , being cited out of the old Testament , must be vnderstood according to the phrase of the old Testament : otherwise who knoweth not , but that some words borrowed out of the old Testament , are in the new vsed in another sense , than in the old ? as the word gehenna is taken in the new to signifie hell , Mat. 5. 22. which in the old is called the valley of the sonne of Hinnon , Iere. 7. 31. where they tormented their sonnes , when they offered them vp in sacrifice to their Idols : whence they applied the name to signifie the place of torment for the wicked . And whereas he would prooue , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth hel , because the Apostle calleth it death , Act. 2. 24 , he hath made a good argument against himselfe : for if hee make death and hell all one , then hee will fasten vpon Christ the death of hell , which is the second death . Neither will it helpe him , that the Syrian translator retaineth the same Hebrue word sheol : for wee must follow the authentike origin all , which is the Greeke : and yet the Syrian Interpreter readeth in the same place , sepulchrum , which I thinke vnderstood the Syrian tongue somewhat better than this our new Rabbin . Is not this also a proper argument , S. Luke in another place , Luk. 8. 31 , taketh the word abyssus for hell , Ergo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifieth hell ? He that findeth such fault with the priuate writer for loose conclusions , should haue remembred himselfe to haue made better arguments . Obiect , 4. In this place , the soule is opposed to the flesh , therefore two distinct parts must be vnderstood : Bellarm. ibid. To the same purpose the answerer , when the Scripture diuideth the kinds , as the soule and the body , it alwaies notifieth vnto vs two distinct things . But here , by the holie one , the flesh of Christ is vnderstood , as S. Peter expoundeth Act. 2. 31. and the Syrian doth expresly call it bodie . pag. 14. Ans. 1. Here wee haue another schollerlike argument : he would prooue idem per idem , the same thing by it selfe : the Scripture here diuideth the kindes of soule and bodie : Ergo , it speaketh of two distinct things of the soule and the bodie . 2. Indeede as you translate , the soule and the flesh must needes signifie the soule and the flesh : but the word nephesh doth not alwaies signifie the soule but the life , when it is named with the flesh : as Genes . 9. 5. the flesh with the nephesh , the life thereof , shall ye not eate : Leuit. 17. 14. the nephesh , the life of the flesh , is the bloud : and so is soule to be taken in this place for the life . 3. The Syrian translator readeth thus : vers . 31. hee saw before and spake of the resurrection of Christ , that he was not left in the graue , nor his bodie saw corruption . If ye will stand to your owne text , you are gone : for here no mention is made neither of his soule , nor of hel . The Latin text also readeth , for his soule , he , was not left in graue : wherefore these Interpreters by soule vnderstand himselfe , his person . 4. As the holy one , being the whole consisting of bodie and soule , is yet taken for a part , that is the flesh ; so by the same figure , why may not the soule being but a part , be taken for his whole person ? Obiect . 5. Now that they are two distinct seuerall clauses , is prooued by the two negatiue disiunctiue particles , not and neither carefully retained : as may appeare Psal. 16. 5. and 44. 19. &c. Ans. p. 13. Ans. 1. His argument is weake , these words not and neither , in some places doe signifie two distinct things , therefore in all . In the 89. Psalme vers . 22. the Prophet saith , the enemie shall not oppresse him , nor the wicked hurt him : here these two negatiues , lo , lo , are vsed , and yet there is no great difference in these two clauses . So likewise Psal. 31. 1. Mine heart is not exalted , nor mine eyes lifted vp . These negatiues iterated , shew no great diuersitie of matter . 2. But be it admitted that these particles doe inferre a distinction in the sentences , doth it follow , These are two diuers clauses , Ergo , one must be referred to the soule , the other to the bodie ? 3. Neither doe wee say , that these words containe a superfluous repetition of the same thing : for the latter sentence expoundeth the former : that although the life of Christ seemed to be raked vp in the graue , yet his life should not so leaue him , but that his bodie being preserued from corruption , should presently be raised vp againe : the second clause therefore sheweth , how and in what manner , Christs life and person was not forsaken , in that his bodie by the power of God was defended from corruption . And such are the obiections , as wee haue heard , against the exposition of the first place : our arguments follow for the confirmation thereof . REASONS APPROVING THE FORmer exposition : that this place serueth not to proue the descension of Christ in soule to Limbus Patrum . GENERALL REASONS CONCERning the question it selfe . ARgum. 1. First I vrge that saying of Augustine : In ijs quae apertè in scripturis posita sunt , inueniuntur ea omnia , quae continent fidem , moresque viuendi : All those things which containe faith and good manners , are found in those places which are plainly set foorth in Scripture . But this article , that Christ descended in soule to deliuer the Patriarks , is not found set foorth in any plaine and euident place of scripture , but such as are obscure , and doubtfully expounded , both of Protestants and Papists : Ergo , it is no article of faith so to beleeue . Argum. 2. S. Luke , and so likewise the other Euangelists , did write of all things that Christ both did and taught till his ascension , Act. 1. 1 : But they write nothing of Christs descension in soule to hell , to set at libertie the soules of the godly : Ergo , it may be doubted whether it were any of Christs works . And therefore as Master Beza well noteth : I say that the Euangelists would not haue passed ouer this historie of the descent of Christs soule into hel . Then as Augustine saith in another matter : I haue told you , that wee haue not read it in the Gospell , but let vs seeke it there , for if we finde it not there , where shall we finde it ? I may imagine vnto you , but then I shall not be a sure dispenser , but a foolish fabler . In like sort , whence should we receiue an histore of any of Christs acts , but from the Euangelists , that writ the storie of Christs life and death ? Argum. 3. The rule of faith out of the word of God is certaine : Prou. 30. 6. Put nothing to his words , least hee reprooue thee , and thou be found a liar . Thus was it concluded by the Fathers in the Councell of Ferraria , sess . 10. It is euident that it is not lawfull by any meanes to depart a iot from the symbole of the Apostles . But this article of Christs descension was not of ancient time in the Apostles Creede . Bellarmine himselfe confesseth , that neither Irenaeus , nor Origen , or Tertullian , in the exposition of the Creede , make mention of Christs descension , but onely of his sepulture . Ruffinus saith , that neither in the Romane symbole , nor in the East Churches it is not added , He descended into hell . The Nicen Creed hath it not , nor the Constantinopolitane , the Sirmian , nor that of Carthage , as elsewhere is shewed , that it is omitted in tenne seuerall ancient Creedes . Therefore although we doe with reuerence receiue and acknowledge this article of Christs descension , being expounded according to the Scriptures and analogie of faith : yet it is euident that the ancient Church did not hold any such descension of Christs soule to Limbus Patram , as an article of the faith . And therefore concerning this matter we may say with Leo : What reason haue they to bring in new things , that our elders neuer knew ? Argum. 4. That which Christ performed vpon the crosse , he needed not afterward to goe downe to hell to performe : but hee triumphed ouer death hell and the diuell vpon the crosse , and there wrought our deliuerance : Ergo , he needed not for these causes descend to hell . The assumption , or second part is prooued by the Scripture : Coloss. 2. 14. 15. Hee hath blotted out the hand-writing of ordinances , which was against vs , and fastened them to the crosse , &c. and hauing spoiled principalities and powers , hath made a shew of them openly , triumphing ouer them in the same . So readeth and expoundeth Origen this place , of Christs triumph vpon the crosse : vpon these words , Numb . 24. 9. He couched as a young lion : He lay downe like a lion , when hanging vpon the crosse he put downe principalities and powers , and triumphed ouer them in the tree of his crosse . Augustine also sheweth , that our deliuerance was fully wrought vpon the crosse , and the diuell vanquished : serm . 174. Trophaeo suo diabolus victus est ; seducendo primum hominem occidit , occidendo nouissimum primum de laqueis perdidit : exultauit diabolus , quando mortuus est Christus , & ipse morte Christi victus est : tanquam in muscipula escam accepit ; muscipula diaboli crux Domini ; esca qua caperetur mors Domini : The diuell was ouercome by his owne deuice : he by seducing slew the first Adam ; by slaying the last Adam the first escaped out of the snare : the diuell reioyced when Christ was dead , but by his death he was ouercome : he took his baite as in a trap : the crosse was the trap , the bait that caught the diuell was our Lords death . Durand a Popish champion vrgeth this very argument against Christs descension , because in the very instant of Christs death the soules of the faithfull were deliuered and made happie : and therefore Christ needed not to descend for any such cause . Bellarmine is driuen here to this shift : to graunt , that although the presence of Christs soule were not necessarie in hell , yet it was of congruitie it should be there present . If the presence of Christs soule in hell be not of necessitie , how haue they al this while vrged it as an article of the faith ? for euery article of the faith is to be held as necessarie . Argum. 5. As the Saints dying commend their spirits vnto God , so did Christ commend his spirit , Luk. 23. 46. vsing the Prophet Dauids words Psal. 31. 4. he keepeth also his sense : but the soules of the faithfull commended into Gods hands , doe presently goe to heauen , as Stephen said : Lord Iesus receiue my spirit , Act. 7. 59. Can this be called a commending of the spirit into the hands of God , to goe downe to hell , and to remaine among the infernall spirits ? Again : if they that die in the Lord doe after death rest from their labours , Reuel . 13. 14. much more the Lord himselfe rested from his labours after his death : but if hee had hell to conquer and the Patriarks to deliuer after his death , a great part of his labour remained : what then is become of that consummatum est , all was finished vpon the crosse , Ioh. 19. 30. that is , whatsoeuer appertained to Christs suffrings , trauaile and labour , was now accomplished : his glorie victorie and triumph onely remained . Augustine hereunto giueth some light , thus applying these words of Christ , My soule is heauie vnto death : Tristis vsque ad mortem , propter affectum susceptae carnis , non post mortem , cum beatitudinem spondet societas Deitatis : non initium maeroris mors ista , sed finis . Cont. Felician . c. 15. Heauie vnto death , because of the affection and infirmitie of the flesh , not after death , when blessednesse is promised by the societie of the Godhead : this death is not the beginning of sorrow and trauaile , but the end . Argum. 6. Christs soule went immediatly vnto heauen after the departure from his bodie : Ergo , it did not descend to hell . The first part is prooued by the words of our Sauiour , Luk. 23. 43. vttered to the conuicted theefe : This day shalt thou bee with mee in paradise : which words must be vnderstood of the presence of Christ in heauen , not in respect of his Godhead onely , but of his whole person , as hee was the Mediatour . And that hee directly speaketh of the presence of his soule in paradize , it may euidently appeare by these reasons . 1. Christ answereth the theefe according to his request : but he desireth to be remembred , when hee as the Messiah should enter into his kingdome : Lord remember me when thou commest into thy kingdome : but Christ as God was neuer out of his kingdome . 2. The phrase of speech giueth this sense : Christ is said to be with vs , in respect of his Godhead : Mat. 28. 20. I am with you to the end of the world : but we are said to be with him , as our Messiah : as S. Paul saith , I desire to be dissolued and to be with Christ , Philip. 1. 23. Bernard noteth this distinction well : Christ us nobiscum est , &c. Christ is with vs , at all times to the end of the world : but when shall we be with him ? When we shall be taken vp and meete Christ in the ayre . 3. That kingdome , whereof Christ promiseth to make the theefe partaker , is not that kingdome which belongeth to him as God ( for that is not cōmunicable to any creature ) but which is due to him as the Messiah . The theefe raigned the same day with Christ in Paradise , as Bernard saith : That which was promised , was done ; the same day he suffered together with Christ , he also raigned together with him . Therefore it is an erroneous speech of the answerer : the performance of that promised presence with him in paradise , was nothing els but the blisfull fruition of his Godhead , pag. 19 : contrarie to the Apostle , whom neuer man saw , neither can see , 1. Tim. 6. 16. The Godhead is incomprehensible ; how then can there be a full fruition , whereof there can be no comprehension ? 4. I vrge Augustines reason : who propounding this obiection ; Deitatis hanc , non animae Christi , vocem credimus : We thinke that Christ spake thus to the theefe , of his Godhead , not of his soule : maketh this answere : Anima est , cui hoc promisit , &c. But Christ promised this to the soule of the theefe . Then he thus inferreth : If the soule of the theefe strait after the death of bodie was called into paradise , shall wee thinke any to bee so impious that dare say , that the soule of our Sauiour was three daies kept in hell by his bodily death ? He reasoneth from the lesse to the greater , that if the theeues soule went presentlie to Paradise , much more Christs . For whereas our Sauiour saith ; Where I am , there shall my seruant be , Ioh. 12. 26. it must follow , that either the soule of the theefe must be in hell with Christs , or that Christs soule was in paradise with the theeues : for it were a dishonour , for the seruant to preuent the Master : The seruant is not greater than his Master , Ioh. 13. 16. but now should the seruant haue the preeminence , if his soule should goe to paradize , and his Masters to hell . 5. But we are told , that these words , Ioh. 17. 24. Father I will that they which thou hast giuen me be with me , where I am : which words , with me , where I am , cannot otherwise be vnderstood than of his Godhead , doe fully applicate Christs saying to the theefe . Answ. p. 20. Ans. 1. If this venturous expositor had considered , what went before and after these words , with me , where I am , he would not haue vented foorth such an vncertaine glosse : for first our Sauiour saith , I will , that they which thou hast giuen me be with me : were they giuen vnto him as God ? I thinke not , for who can giue vnto God ? then they were giuen vnto him as the Messiah : he therefore prayeth , they may be with him , as the Messiah . 2. It followeth immediatly , that they may behold my glorie , which thou hast giuen mee : doth hee not speake here also of that glorie , which was giuen him as the Messiah , for the which he prayeth vers . 5. and now glorifie me , & c ? I trust , as he is God , he praieth not for glorie to bee giuen him : for hee that prayeth , is inferiour in that hee prayeth : But Christ as hee is God is not inferiour to his Father . Doth hee then pray as God , that they may bee with him ? take heede of Arianisme , if you be too rash in this point : he prayeth then as the Messiah . 3. If Christ ▪ saying where I am , speake of his Godhead , his request was euen then fulfilled : for his Apostles were with him then present as God : for his Godhead filleth heauen and earth : But his request was , not then , but in his kingdome of glorie fulfilled : therefore he speaketh not of his Godhead . 4. Though our Sauiour speake in the present tence , where I am ; that is so spoken , in respect of the assurance and certaintie of his kingdome purchased for his : which was as sure , as if alreadie he were in it : and so doth our Sauiour with like certaintie pronounce of those which beleeue in him , that they haue euerlasting life , and are passed from death to life . Ioh. 5. 24. 5. Thus Origen expoundeth this place of the glorie due vnto our Lord as the Christ and Messiah : which he imparteth to his faithfull seruants : Like as notable warriers doe not with other ordinarie souldiers diuide the spoile , but they haue the best part : so Christ , to those that haue laboured more abundantly decreeth the chiefest honors , and like to his owne : such as hee conferred vpon his Disciples ; Father I will , that where I am , they be with me . These honours like vnto Christs , are not the honours due to his Godhead , which no creature is capable of , but such which hee receiued as Messiah . 6. But wee are further certified : that Augustine epistol . 57. thus expoundeth these words of our Sauiour spoken to the theefe of his Godhead . Ans. p. 20. Ans. 1. I will set Augustine against Augustine : whose iudgement in his writings against the aduersaries of the faith , is to be preferred before his priuate epistles sent to his friends : for these were indited vpon the sudden , the other vpon more mature deliberation ; these were directed to friends , that would take euerie thing in the better part , those intended against enemies , that were readie to catch any aduantage . But Augustine in his booke written against Felicianus the Arrian , cited before , expoundeth Christs words vttred to the theefe vpon the crosse , of the soule . 2. And why may wee not as well expound Christs descending into hell with Ambrose of the presence of his diuine power , as with Augustine his ascending vp to heauen ? Ambrose saith ; Abyssum opinione si penetres , illic quoque videbis Iesum operari : If you in thought will search into the deepe , you shall see Iesus also worke there . But hee hath yet a more euident testimonie , writing vpon these words , Psal. 139. 15. Substantia mea in inferioribus terrae : My substance was in the lower parts of the earth . Christ to deliuer the soules of the dead , to hell , &c. and that the diuine substance is here vnderstood , the words following declare , Thine eyes saw mine vnwrought substance , that is , the vnmade and vncreated word . 3. Ambrose thinketh also , that Christ was present with the theefe in soule the same day : Abyssus ergo dixit non est in me , sed coelum non dixerat non est in me , quem receperat resurgentem ; paradisus non dixit non est in me , quem regnare in se absoluto quoque latrone cognouerat , sicut ipse Dominus dixit , Hodie mecum eris in paradiso : The deepe said not , hee is in mee , but heauen said not he is not in me , whom it receiued rising againe ; Paradise said not , he is not in me , whom it knew to raigne there , the theefe being also deliuered , as the Lord said , This day shalt thou be with me in paradise . As hell said , Christ was not there , so Paradise said not , hee was not there , that is in soule : and as Paradise knew Christ that day to raigne , so Christ was there , but it knew him then first to raigne there as the Messiah : for as hee was God he was knowne to the heauenly powers alwaies to raigne in heauen . Therefore Christ in his soule was the same day with the theefe in Paradise . And thus much of the generall reasons . PARTICVLAR REASONS TAKEN out of the place of Scripture it selfe , Act. 2. 29. ARgum. 1. That which is called hell , vers . 27. the Apostle expresseth by the name of death , ver . 24. God hath loosed the sorrowes of death . This cannot be the second death : for these sorrowes had no hold of Christ , and therefore they needed not be loosed for him . And the Syrian Interpreter translateth , sorrowes of the graue : Christ then was onely now being dead vnder the sorrowes of the first death ; that is , in the graue : for so vsually death and the graue are put together in the Psalmes : Psal. 6. 5. In death there is no remembrance of thee : in the graue who shall praise thee ? Psal. 88. 10. Shal the dead praise thee , or shall thy louing kindnes be shewed in the graue ? Argum. 2. Christ was vnder the sorrowes of that hell , whither he descended , as the Apostle saith , ver . 24. Whom God hath raised vp , and loosed the sorrowes of death , because it was impossible that he should be holden of it . But Christ suffered not the sorrowes of the lower hell , the place of torment , for al his sorrowes and trauaile was ended vpon the crosse , when hee cried consummatum est , it is finished . Ioh. 19. 30. To the proposition Bellarmine answereth : 1. That the sorrowes of hell , as the Latin text readeth , and the Answerer approoueth , pag. 12 , were loosed and dissolued : non quibus teneretur , not wherewith he was held , sed ne teneretur , but least he should be held of them . Contra. 1. These sorrowes of death had fastened of Christ , though they could not still hold him , because they remained to the resurrection : for this followeth as a reason of Christs raising vp : whom God raised vp loosing the sorrowes of death : if the sorrowes of the death and graue had not kept Christ a while , hee should presently haue been raised vp . 2. Againe , Christ could not be held or detained of death : death then had fastened vpon him , but could not hold him . One cannot be said to let go their hold , or not to be able to hold , vnlesse first they lay on hold : but hell sorrowes did not so much as assay or assaile Christ after his death . 2. He saith that Christ loosed the sorrowes of hell not for himselfe , but for others . Our answerer also hath the like saying : S. Peter mentioneth sorrowes , which were loosed at Christs resurrection , which could not be in the sepulcher , where his body lay dead and senselesse . Ans. pag. 9. Contra. 1. The Apostle speaketh directly of Christ : the sorrowes were loosed for him that was raised vp ; but Christ onely was raised vp . The sorrowes of death were loosed onely for him that could not be held of them ; but Christ onely could not be held of them : Ergo , the sorrowes of death here spoken of were onely loosed for the resurrection of Christ. 2. As for our answerers position , it doth manifestlie bewray him to bee a Limbist : for if Christ loosed forrowes , and not for his bodie which was senselesse , then hee must either graunt , that the sorrowes of hell were vpon Christ himselfe , of the which hee was loosed at his resurrection , or that hee loosed them for others : and so hee is detected to be also an hell-harrower , for the soules of the Fathers deliuered thence . 3. What then though Christs bodie were without sense in the graue ? We say not it felt sorrowes , but was vnder the sorrowes or bonds of death : for it was a time and state of sorrow , while Christs bodie lay in the graue , till it was raised vp againe . Argum. 3. S. Peter saith , vers . 31. he spake of the resurrection of Christ , that his soule should not be left in hell or the graue , &c. The Prophet in these words speaketh of Christs resurrection : but the descending of Christs soule to hell belongeth no waies to his resurrection , but the not leauing of his life in the graue implieth the resurrection : Ergo , the Prophet meaneth no such being or going of Christs soule to hell . Argum. 4. That which Dauid prophecieth of Christ was wholly and fully performed in Christ , and not in Dauid : But the not being or leauing of the soule in hell was as well performed in Dauid , as in Christ , for his soule was not at all in hell : Ergo , Dauid prophesieth not of the not leauing of Christs soule in hell . First , for the proposition the Answerer telleth vs , that the true Antithesis between Christ and Dauid is only in his incorruption , resurrection and ascension , and not in any thing els . pag. 17. Contra. The whole prophecie of Christ , Thou shalt not leaue my soule , nor suffer thy holy one to see corruption ; is by the Apostle applied to Christ , vers . 31 , and denied to Dauid , ver . 29. for the whole is a peculiar prophecie of Christ : he spake of the resurrection of Christ , vers . 31 , in this whole sentence , not partly of Christ , partly of them both . This prophesie then was historically onely true of Christ , though typically and in some similitude also it agreeth to Dauid , who hoped in Christ to rise againe , and not for euer to dwell in corruption : but literally the whole prophesie is referred to Christ , as S. Peter expoundeth . THE SECOND PLACE EXAMINED : 1. Pet. 3. 18. which was put to death in the flesh , but quickened in the spirit : in the which spirit he went and preached to the spirits in prison , which were in time passed disobedient , when once the long suffring of God abode in the daies of Noe. The obiections answered . WHereas the most approoued interpretation of these words is this , that Christ hauing suffered in his humane nature , yet was sustained and raised vp by his diuine spirit , in and by the which he preached by y e ministery of Noe to the disobedient of the old world , which now are damned spirits in the prison of hell : this exposition shall be afterward warranted by the Scriptures , hauing also the testimonie of some ancient writers . But first a suruey shal be taken of the contrary obiections . Obiect . 1. If the meaning be that Christ dying in the flesh , was raised to liue by his diuine spirit : it ascribeth a foule error to the Apostle , as placing Christs resurrection befare his descension ; whereas Peter speaketh not at all here of the resurrection , &c. Ans. p. 22. Ans. First , here is no mention of Christs descension at all : thus he beggeth the thing in question , and buildeth vpon that which is most doubted of . Secondly , if the Apostle had treated of Christs descension before his resurrection ; is this such a foule error , in the narration of things , not to obserue the order of time ? Doth not S. Paul as much , that first speaketh of Christs ascension , Ephe. 4. v. 8. and afterward of his descension , vers . 10 ? Thirdly , how can he say that in this place hee speaketh not all of the resurrection of Christs bodie , when he maketh direct mention thereof , vers . 21. by the resurrection of Iesus Christ , & c ? Obiect . 2. Here is no opposition betweene the humanitie and diuinitie of Christ , because he speaketh of the death and passion of Christ , which touched his humanitie onely . Ans. p. 24. Ans. First , is not here now a good argument : the Apostle speaketh of that which concerneth Christs humanitie onely : Ergo , he toucheth not his diuinitie ? To make it a good argument , hee should haue said , he speaketh onely of the death and passion &c. Secondly , but then had hee said vntruly , for the Apostle maketh expresse mention of his quickning in the spirit , which is no part of his death or passion . Obiect . 3. The two parts of Christs humanitie are here directly set one against the other , that is , the soule against the bodie . Ans. p. 24. Ans. 1. Thus hee still committeth the same fault , which is called petitio principij , the begging of the question : for this is the point controuerted , whether by the flesh and spirit , Christs bodie and soule are vnderstood . 2. Though the Syrian Interpreter reade bodie , yet so doth not the originall , which we are to follow . 3. And though by flesh , Christs bodie be vnderstood , yet it followeth not that the spirit signifieth the soule : for the like opposition is vsed by the Apostle , Rom. 1. 3 , betweene the flesh and the spirit , where , by the spirit , the diuine nature is manifestly expressed . Obiect . 4. You must then reade thus , Christ was mortified in his humanitie , and quickened in his diuinitie , which is both absurd and impious . p. 24. Ans. 1. The answerer much contendeth , pag. 25 , to haue the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplied , which though it bee not in the originall , nor vulgar Latin , yet we willingly yeeld him : but what hath he gained by it ? 2. Is it impious to say he was quickened in his diuine spirit ? And doe yee know what you say ? Doth not S. Paul vse the same phrase , hee was iustified in the spirit , 1. Tim. 3. 16 ; that is , in and by the power of his diuine spirit ? for there not his soule , but his diuine nature is signified . And what difference betweene this phrase of S. Peter , quickened in the spirit , and that of S. Paul , Rom. 1. 3. declared to bee the sonne of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the spirit of sanctification : that is , by the power thereof ? Obiect . 5. If by flesh you vnderstand the whole humane nature , that is , his body and soule , then it will follow that he was done to death both in body and soule . Ans. p. 24. Ans. First , there is no more necessitie here , by flesh to vnderstand the whole humanitie of Christ , his soule and bodie ; than in that place of S. Paul named before Rom. 1. 3 , Christ was made of the seede of Dauid according to the flesh . Here the flesh , that is Christs humanitie , is set against the spirit , his diuinitie : and yet if the soule should necessarily be comprehended vnder the name of flesh , it would follow that Christ receiued his soule from the seed of Dauid , and so anima should be ex traduce ; be deriued from the parents , as the flesh is : whereas the Scripture saith , that God formeth the spirit of man within him , Zachar. 12. 1. Secondly , yet if the soule be here conceiued , no great absurditie will follow : for either by being mortified according to the flesh , all other suffrings are implied : as S. Paul setting down a briefe summe of the Gospell , that Christ died for our sins , was buried & rose again , &c. 1. Cor. 15. 3. by dying vnderstandeth all other of his suffrings : as S. Peter saith , he hath suffered for our sinnes , 1. Pet. 2. 18 : or els such a death of the soule may be vnderstood , as Christs soule was subiect vnto , neither by sinne , nor damnation , but in respect of his inward afflictions : in which S. Paul saith , I die daily , 1. Cor. 15. 31. But I rather insist vpon the first point . Obiect . 6. The word which the Apostle here vseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee went and preached , cannot properly be applied to the diuinitie , but the humanitie of Christ , as the Apostle vseth it , ver . 22 , gone into heauen . Bellarm. So likewise the Answerer quoteth almost twentie places out of the Gospell ( much glorying , as it seemeth , to paint his margin with Greek letters ) to shew how this word is vsed of Christs going and comming as he was man. p. 31. Ans. First , as though it were not an vsuall thing in Scripture to applie vnto God such words as signifie motion , for our better vnderstanding : so it is said , that the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was carried vpon the waters , Gen. 1. 1. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ascended vp from Abraham , Genes . 17. 22. The spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , leaped or came vpon Saul , 1. Sam. chap. 10. The word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , runneth very swiftly , Psal. 148. 15. Secondly , yea this very word here giuen in instance , is otherwhere so vsed . As Matth. 4. 4. Man liueth not by bread onely , but by euery word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which commeth or goeth foorth of the mouth of God. Obiect . 7. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirits , you shall neuer finde where it is giuen to men liuing in the world , Bellar . & Ans. p. 34. and these spirits are said to be in hell , how then could they be liuing men in the world ? and if Noah preached to spirits in hell , both the preacher and auditors must be shut vp in hell . p. 38. Ans. 1. These are but ridiculous obiections , and easily answered : for those to whom Noah preached , were then liuing in earth , but now spirits in hell , when Peter thus wrote : so that by the figure Prolepsis , which is vsuall in Scripture , he describeth them by their present state , not as they were at the time of the preaching . So in the next chapter he saith , the Gospell was preached to the dead : now dead , but then liuing when the Gospel was preached : as Augustine well expoundeth : It appeareth by the circumstance of the place , that he vnderstandeth such as were now dead , but in former time heard the Gospell when they were aliue . By the same figure Christ is said to bee the iudge of the quicke and dead , 1. Pet. 4. 5 , which are now dead , but shall be aliue at the comming of Christ. Obiect . 8. To denie the word spirit in this place , as also the word soule in the prophecy of Dauid to signifie the humane soule of Christ , iustifieth those wicked heretikes which denied Christ to haue an humane soule , and consequently condemneth those good Catholikes , which by these testimonies of holy Scripture conuinced them , as Athanasius , Epiphanius , Fulgentius , Theodoretus , &c. Ans. p. 48. Ans. 1. The argument is denied : for thus the reason is framed ; if the spirit here doe not signifie Christs soule , then the heretikes are iustified that say Christ had no soule : as though there were no other place of Scripture to prooue that Christ had an humane soule . 2. But diuers Fathers conuicted the heretikes , that so thought , by these places . They might dispute against them , but confute them they could not by a place of Scripture mistaken : to ouerthrow one error by another , is but to establish error . Augustine hath a good saying to this purpose : It were lesse danger for the foxes to lie lurking in their holes , than that the hunters to take them should fall into the pit of error themselues . 3. The Fathers haue found out more pregnant places to prooue that Christ had a soule , than this . As that scripture was commonly alledged against the Monothelites , to shew that Christ had two willes , an humane and diuine will , by Athanasius , Origen , Agatho , Chrysostome , as they are alledged in the sixt generall Councell assembled against the Monothelite heretikes . Matth. 26. 39. Not my will , but thy will be done . Vers. 38. My soule is heauie vnto death . Augustine against Felicianus the Arian vrgeth that place Luk. 19. 10. The sonne of man is come to seeke and saue that was lost : concluding thus : that if Christ came to saue all that was lost , and man was lost both in bodie and soule , then Christ tooke both bodie and soule to saue both . 4. Rather this sense of the place , to interprete it of the descending of Christ to hell , where the disobedient persons and vnbeleeuers were , giueth way , and openeth a wide gap to a most grosse heresie : whereof Augustine maketh mention : Another heresie there is , that thinketh that by Christs descending to hell the incredulous persons beleeued , and all were deliuered thence . Vnto which error Origen seemeth to incline : writing thus : Non legunt , quid scriptum sit de spe illorum , qui in diluuio perempti sunt ? 1. Pet. 3. Doe they not reade what is written of their hope , which perished in the flood ? 1. Pet. 3. He seemeth to thinke that they were saued and deliuered by Christs preaching after they were dead . These heresies may rather be feared , by the Answerers exposition of this place , than the other , which he imagineth : for to what purpose rather should Christ bee thought to preach to the spirits in hell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immorigerous somtime and disobedient , than for their comfort and deliuerance ? Obiect . 9. Lastly , for the credit of this exposition , a great sort of authors old and new are named : as Clemens , Athanasius , Epiphanius , Cyrillus , Hilarius with others : and of the new , Erasmus , Bullinger , Caluinus , Marloratus , Aretius , Vitus , Theodorus : all which with one consent haue interpreted these words of Peter , of Christs descension into hell . Ans. p. 47. Ans. 1. There is none of the ancient Fathers , whereof a great sort more are cited by Bellarmine , which speaketh of the descension of Christs soule to hell , but addeth also , that it was to this end to deliuer the soules of the Fathers from thence which if the answerer hold to be the error of that time , as hee seemeth to graunt , pag. 44. to what purpose then doth he alledge them ? Is their authoritie good for the descension of Christs soule , and is it not as strong for Limbus Patrum ? Will you receiue them for the one , and refuse them in the same place and sentence for the other ? 2. It shall be euen now shewed , that all the Fathers doe not thus expound S. Peter in this place , as Augustine , Bede . 3. Concerning the new writers : some are misalledged : who told him that Caluin applieth this place to the descension of Christs soule into hel ? His opinion , as Bellarmine reporteth and confuteth it , was this : that Christ preached to the spirits of dead , not that he went thither by the presence of his soule , but made them to feele the effect and power of his death and passion : and so Caluin himselfe writeth vpon this place : Vim spiritus ad mortuos penetrasse : That the power and vertue of his spirit did pearce euen vnto the dead . As for the rest of the new writers , howsoeuer they expound this place : wee may oppose as learned and graue writers on the other side : and beside the particular iudgement of some , wee haue the consent of whole Churches , as of Scotland , Geneua : But we stand not vpon mens opinions for the sense of Scripture , which is the best expounder of it selfe : therefore as Bernard well saith : Ad Euangelium appellasti , ad Euangelium ibis : You haue appealed to the Gospell , and to the Gospell shall ye goe . REASONS CONFIRMING THE FIRST exposition , that this place of S. Peter proueth not the descension of Christs soule into hell to deliuer the soules of the Fathers . ARgum. 1. We can haue no better arguments , than Augustine hath pressed before to this purpose : who sheweth first , that where S. Peter saith : was viuified , or quickened in the spirit , not Christs soule but his diuine spirit must bee vnderstood : The soule of Christ ( saith hee ) was neither mortified with sinne , nor punished with damnation : therefore in respect of his soule he cannot be said to be quickened in the spirit . His reason standeth thus : A thing cannot be quickened except it die : Christs soule was not subiect to death either by sinne or damnation : therefore it cannot be said to be quickened . Obiect . 1. Bellarmine here and the Answerer ( for it seemeth they haue ioyned herein hands of fellowship ) doe answere , that a thing may be said to be viuified , though it die not , in being preserued or kept aliue : and here the answerer heapeth vp many vnnecessarie places to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so vsed : as Exod. 2. 17. The midwiues saued the men children aliue , and in other such places . 2. He seemeth much to insult and triumph vpon that place Ezech. 13. 18. You haue prophaned me before the people to kill the soules , that should not die , and to giue life to the soules , that should not liue : Where the Reader may obserue , that the soule , which can not die , is said to bee quickened , and therefore it is vntrue that * some say , that no example can bee produced out of Scripture where this word is applied to the soule . p. 26. 29. Ans. 1. What haue we to doe in this place with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? the Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first signifieth to bring foorth , or saue aliue , or to preserue life , much-what answerable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but the other word properly signifieth to make aliue that which is dead , as S. Paul vseth the word , 1. Cor. 15. 36. Thou foole , that which thou sowest is not quickened , except it die : hee should not then haue contended with his own shadow about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and other Greeke words , but held him to the point , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is takē in such sense , as he would beare vs in hand . Againe , he giueth instance in all those places , of such things which are said to bee viuified or kept aliue , which are capable of death : but so is not the soule of Christ by any meanes , and therefore these allegations are altogether impertinent . 2. First , the word vsed by Ezechiel in the place noted , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to preserue : and doth our Graeculus ( let no mā mistake me , I do not say Graculus ) thinke that there is no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to preserue and to make aliue . Secondly ; and was he so blind , that he could not see , that the Prophet here speaketh in the same sentence , as well of killing of soules , as preseruing soules aliue ? how then is he so forgetfull , to say , that this place prooueth , that the soule , which cannot die , is yet said to be viuified ? Thirdly , he misreporteth his words , whom he blazeth in his margin : for it any list to see the place the words are these : Secondly the examples are not alike , for they are said to be reuiued , because they might die , though they died not ; but the soule cannot die : wherefore vnlesse he can shew out of scripture , that some thing is said to bee reuiued , or quickened , that neither doth nor can die , he faith nothing ; but neither hath he nor can produce any such such example out of scripture . Is not the summe of the words euidentlie this , that nothing is said in scripture to be quickened , but that which also may die , either a naturall or a spirituall death ? The soule as it may spiritually liue , so it may spiritually die : as the Prophet speaketh both of killing and sauing of soules in the same place . He shall neuer bee able to shew out of scripture any such example or place , that affirmeth anything to be quickened , which is not apt to die in the same sense . Christs soule then being not subiect to any spirituall death , either by sin in this life , or by damnatiō in hell , cannot be said to be quickened . Fourthly , therfore Augustines exposition remaineth sure and sound : He was quickned in the spirit , because by the working of that spirit , in the which hee preached to whom hee came , his flesh being quickened did rise again , in the which earst he came vnto men . This exposition , by the flesh to vnderstand Christs humane nature , by the spirit his diuine , by the which hee was raised agame , is strengthened by other places of Scripture : as Rom. 1. 3. made of the seede of Dauid after the flesh , declared to be the sonne of God according to the spirit of sanctification by the resurrection from the dead : 1. Tim. 3. 16. Being iustified in the spirit . And Saint Paul giueth the sense of this place in other words , 2. Cor. 13. 4. He was crucified of weaknes or infirmitie , and liueth of or by the power of God. And so Bernard to the same purpose saith well : All the workes of Christ doe necessarily belong to one of his natures ; to his humane his miserie , to his diuine his power and Maiestie . Wherefore as the mortification of Christs flesh being a work of infirmitie belonged to his humanitie : so his viuification and being made aliue againe , being a worke of power appertained to his Deitie . Argum. 2. Whereas Peter here saith , In the which spirit he went and preached ; this may be expounded by the like place , 1. Pet. 1. 11 ; Of the which saluation the Prophets haue inquired , &c. searching when or what time the spirit of Christ , which was in them should testifie , &c. The Prophets were endued with , and spake by the spirit of Christ : so that by them as instruments , as here by Noah Christ went and preached in his spirit . Obiect . 1. Thus you erroneously confound the distinct persons of the Trinitie : turning the humane soule of Christ first into his diuinitie , and then againe into the Holy Ghost . Ans. p. 33. 2. So vpon these or like absurdities , our late generall surueyer of the controuersies &c. thought it better to forge a new figure : Christ went in the spirit , &c. that is , saith he , Noe went in the spirit of Christ and preached : which what els is it , then wilfully to correct , or rather to corrupt the text of holy scripture to set the Apostle to schoole , as not knowing to speake properly , &c. pag. 33. Ans. 1. This is an vnlearned cauill : for while hee feareth the heresie of Sabellius , that cōfounded the persons of the Trinitie , and made them all one , August . haeres . 52. hee commeth nearer a Tritheist , in diuiding Christ and his spirit . When Marke saith , It is not yee that speake , but the Holy Ghost , Mark. 13. 11. and Matthew thus rehearseth the same place : It is not ye but the spirit of my father that speaketh in you , Matth. 10. 20 : doth the Euangelist confound the persons of the Trinitie ? Is not the Holy Ghost as well the spirit of Christ as of his Father ? doth hee not proceed equally from them both ? This obiection then either sauoureth of error , or bewrayeth ignorance . Augustine could haue giuen him a solution of this doubt , if he had consulted with him : For both the sonne is a spirit in the substance of his Deitie : and what doth the sonne without the holy spirit or the father , when the workes of the Trinitie are inseparable ? Either of these answers might haue satisfied him . 2. You still misreport him , that seemeth to bee a great mote in your eye : one may well returne Hieromes words vpon you : You are toward others as blinde as a mole , toward him as sharpe sighted as a goate : you with disdaine call him our late surueyor of the controuersies : if his leasure would serue him , he might soone suruey more slippes and grosse ouersights in this three penie booke , then you shall bee ouer able to finde in that greate worke , which you so much carpe at . But Hieromes words are here most true : They doe bite me with an enuious tooth , deprauing publikely what they reade in corners , the same men being both accusers and defenders , approouing in others , that they reprooue in me , as though vertue and vice were not in the things themselues , but were changed with the authors . But hee neither correcteth , or corrupteth Scripture , but you corrupt his words , which are these : This phrase is neither strange nor vnusuall , to say that Christ went in spirit , or the spirit of Christ went , seeing Noah went in the spirit of Christ : Here is nothing added or altered in the text , but onely the meaning explained . When our Sauiour saith , It is the holy Ghost that speaketh in you , Mar. 13. 11 ; but S. Peter , holy men spake as they were moued by the holy Ghost , 2. Pet. 1. 21 ; doth S. Peter corrupt or correct Christs words ? As then for the Holy Ghost to speake in men , and men to speake by y e Holy Ghost in scripture is all one : so to say y t Christs spirit preached in Noe , or Noe preached in or by Christs spirit , I pray you ( sir ) what difference ? If any here corrupt the text , it is your self , that forge a sense ( to vse your owne terme ) that by Scripture cannot be iustified : and so you are of those of whom Hierom speaketh : Non voluntatem legi , sed legem iungunt voluntati : They doe not conforme their fansies to the Scripture , but the Scripture to their fansies . This exposition of ours is not new , but approoued long since by Augustine : Before Christ came in the flesh to die for vs , which he did once , often before he came in spirit to whom he would , speaking to them in visions , as it pleased him . Argum. 3. In the which spirit he went and preached : Augustine further reasoneth , that this cannot be vnderstoode of Christs going to hell : for if there were preaching there , it will followe there should bee a Church and that some may beleeue that are in hell ; for Christs preaching was not without fruite . And if it were thus , that any might bee conuerted in hell , men would neglect the hearing of the Gospell while they liue : to this purpose Augustine epist. 99. Obiect . 1. Bellarmine saith , that Christs preaching in hell was not to conuert the infidels , but to bring tidings of ioy to the godly soules . Cont. S. Peter saith contrarie , that the Gospell was preached to the dead , that they might be condemned according to men in the flesh , but might liue according to God in the spirit , 1. Pet. 4. 6. what is this else but to preach vnto them for their conuersion ? Obiect . 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he preached , doth properly import in Scripture an action of the ministerie of the word performed alwaies by Christ in his humane nature : but when the operation of the godhead is intimated , the common phrase of Scripture is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he spake by the mouth of the holy Prophets , Luk. 1. 70. Ans. p. 31. Answ. 1. And is there not now great difference betweene he preached , and he spake by the Prophets ? Is the diuinitie of Christ said to speake , and not to preach ? as though preaching were not an excellent kinde of speaking , and so more proper to the diuine spirit of Christ. 2. But what aileth this man to be so confident , to say that the scripture alwaies referreth preaching to Christs humane nature ? It seemeth hee neuer read the first of the Prouerbs , vers . 21. Wisdome preacheth in the high waies , or streetes of the citie . Who else is this wisdome ; but Christ as he is God ? 3. And that the Apostle meaneth , that Christ preached in his spirit by Noah , S. Peter else where sheweth , where he calleth Noah , the preacher of righteousnesse : and so Augustine saith : Arcae fabricatio , quaedam praedicatio fuit : The making of the Arke was a kinde of preaching . Argum. 4. The text is not to be read : to the spirits which were in prison : but the words are , the spirits in prison : where the greeke participle to be supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being of the present tence , is rather to be translated , are , than were : It cannot then be vnderstood of any , which were in the prison of hell , and are not , and so maketh nothing for the harrowing of Hell. Obiect . 1. The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the Latine and Syrian interpreters by the time past , which were . 2. And it oftentimes doth implie the time past , as Ioh. 13. 1. which were in the world . Luk. 6. 4. he gaue to them , that were with him : where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be supplied . 3. The Greeke participle here to be supplied , as appeareth by some auncient Greeke copies , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enclosed , or shut vp , which is a participle of the time past , Answ. p. 36. 37. Ans. 1. How Translators doe interpret , we are not so much to respect , as how the originall reedeth : therefore because in the autentike Greeke there is no word to expresse were , we are not bound to receiue it . 2. The places are cited without cause , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed : which often serueth for a participle of the pretertense , because the verbe is defectiue , and hath no other participle to expresse the time past : but where it is to bee supplied and not expressed , it is seldome or neuer taken for the time past , but where the necessitie of the sense enforceth it : as in those two places giuen in instance , wee must of necessitie reade : hee had loued his , that were in the worlde : and so Luke 6. 4. he speaketh of Dauid , that entred into the house of God , and gaue to those that were with him : otherwise this participle to be supplied , betokeneth the time present : as Matth. 4. 6. 9. * Our father which art in Heauen : Matth. 24. 18. He that is in the field , Iohn 5. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : They which are in the graue . So then this article of the present tense being here to be supplied , and the sense not enforcing a change of the time , doth rather giue to bee translated , are , than were . 3. What though some coppies haue that participle , enclosed or shut vp , we must followe Augustines rule : If the coppies differ , the more bookes must be preferred before the fewer , and the older before the newer : and so hath reuerend Beza done in translating this place : and yet if this participle of the preter tense bee yeelded : as to say , the spirits shut vp in prison , will it follow they were shut vp , but are not ? I thinke not , as Iohn 20. 19. when the doores shut vp : though the doores were shut vp before Christ came , yet they were so shut vp in the very instant of his entrance . Hebr. 12. 23 , the Apostle saith , Ye are come , &c. to the company of the first borne , which are written in Heauen : yet the participle is of the time past : and so in this place , the word would well enough beare to be translated : which are shut vp in prison , &c. 4. But what meaneth the Answerer so mightely to striue , for this word were : doth hee thinke that these disobedient spirits were in hell and are not : if he doe not , he trifleth , for the word were will nothing helpe him : if he doe , he either must thinke with the Papists , that Christ descended to emptie Limbus Patrum : or if he thinke that this place is vnderstoode onely of the damned , as he seemeth therein to approue the opinion of Thomas Aquinas , then holding , that these spirits were there , and are not , hee falleth into a worse error , that they which are damned may bee deliuered out of hell contrarie to the Scripture , Luke 16. 21. They that would goe from hence to you cannot , neither can they come from thence to vs : and this opinion by Augustine is counted an heresie , to beleeue that any can bee deliuered out of hell , Haeres . 79. Now let him make his choise whether hee will bee thought a Papist , an Heretike , or a trifler ; one of these hee cannot auoide . Argum. 5. Augustine againe maketh this obiection : If Christ preached to the spirits in hell , how commeth it to passe that he preached not to all that were there , but onely to those which were incredulous in the daies of Noe , or if he preached to all , why doth Peter only make mention of those , omitting such an innumerable multitude of others . The argument may bee framed thus : If Christ preached to the spirits in hell , he preached to all : for they being all in the same place and in the same state of damnation , could not be seuered : But Christ preached onely to those spirits in hell , which had been sometime disobedient in the dayes of Noe : whereas there were many there beside : for Saint Peter maketh mention of no other preached vnto : Ergo , he preached not , &c. Bellarmine here shuffleth vp an answere , by retorting Augustines obiection : Neither ( saith hee ) doth the reason appeare , why Christ should bee saide rather to preach in the dayes of Noe , rather than of Abraham and other Patriarkes . Contra. 1. Then hee graunteth thus much , that hee cannot yeelde vs a reason why S. Peter maketh mention onely of those spirits which were disobedient in the time of Noe : why then doth he obtrude a senselesse exposition , whereof he can giue no reason ? 2. We can giue him many reasons , why Christ is said to haue preached in the daies of Noe , rather than in any other time . 1. Because he onely was in those dayes in all the world , the preacher of righteousnesse , 2. Pet. 2. 5. and the like example cannot be shewed againe in all the scriptures . 2. Because this example was most fit for the Apostles purpose : who before , vers . 14. 15. exhorted , that we should be content to suffer for righteousnesse , and not to be ashamed of the profession of our faith : then he strengtheneth his exhortation by certaine reasons : as from the effects , the confusion of those , that speake euill of our conuersation in Christ , 16 ; from the efficient cause , the will of God , vers . 17 : then hee doth illustrate his doctrine by two examples ; first of Christ , who suffered as a iust man , and was sustained in his suffrings and quickened againe ; secondly of Noah , whom the Lord vpheld in his preaching and profession , against all the professors of the old world , condemning them , and sauing him . 3. Because this example of Noahs deliuerance by the Arke did minister iust occasion to the Apostle to speake of Baptisme , where of the other was a figure , of the which he intended to speake . Thus our exposition is found euery way sutable to the Apostles purpose , so is not the other : and this might serue for another reason of this sense and interpretation giuen of this place . Argum. 6. The dead to whom S. Peter saith the Gospell was preached , chap. 4. 6 , were not then dead but liuing , when the Gospel was preached : for the Apostle addeth , that they might be condemned according to men in the flesh . And Augustine inferreth well : Quo modo iudicantur in carne quam non habent si apud inferos sunt ? How shall they be iudged in the flesh , which they haue not if they be in hell ? But the spirits here preached to in prison , are the same there called the dead : and this Bellarmine confesseth , that this place is expounded by the other : Ergo , the spirits here preached vnto , were not then dead . Bellarmine answereth thus to the reason of the proposition : thus expounding the words ; that they might be condemned according to men in the flesh , that is , seeme to bee damned in mens iudgement , because their bodies were killed in the water ; yet their spirits may liue , that is , may be saued before God. Contra. First , if the soules of them which died in the flood were saued , then they which die in infidelitie and wickednesse may be saued : for S. Peter saith , that God brought the flood vpon the vngodly , 2. Pet. 2. 5. Secondly , this condemning in the flesh and liuing in the spirit , followeth as an effect and sequel of the preaching going before : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this cause was the Gospel preached , &c : but according to his sense : the effect must goe before , the condemning of the flesh ; and the preaching followed aboue two thousand yeere after , when Christ descended to hell . Thirdly , the Apostle by being condemned in the flesh , and liuing in the spirit , vnderstandeth the two parts of regeneration ; mortification in putting off the old man , and renouation in putting on the new : as S. Paul speaketh , 1. Cor. 5. 5 , Let him be deliueuered to Sathan for the destruction of the flesh , that the spirit may be saued in the day of the Lord. This was not meant of the death of his bodie , for the partie liued after , and was reconciled to the Church , 2. Cor. 2. Wherefore this mortifying of the flesh and viuification of the spirit must be performed in this life : as Augustine well expoundeth : That they may be iudged according to men in the flesh : that is , in diuers tribulations , and in the death of the flesh , &c. but may liue according to God in the spirit , because they were mortified and dead therein , while they were held in the death of infidelitie and impietie . Here Augustine by being condemned in the flesh and liuing in the spirit , vnderstandeth the dying vnto infidelitie and impietie . Argum. 7. This place serueth not at all to prooue the deliuerance of the fathers out of Limbus , by Christs descension thither . 1. Those to whom Christ preached , are said to bee incredulous persons or disobedient : such were not the Fathers : Ergo : whereas Bellarmine saith that some of them might repent before their death , and so their soules might bee saued ; he speaketh without booke . For although I think not that al which perished in the waters were damned , as infants , and such as heard not of Noe his preaching ( if any such were ) & so were not disobedient : yet such as beleeued not and were disobedient , were condemned to hell . The Apostle maketh no distinction of them , but calleth them disobedient , and the world of the wicked : how then dare hee say some of them repented before their death , and so were not disobedient , nor wicked ? 2. The hell that Christ descended vnto , he loosed sorrowes in : for so the Latin text readeth , Act. 2. 24. hauing loosed the sorrowes of hell ; and the Answerer approoueth this reading , pag. 12. But the Fathers were not in the sorrowes of hell , but in Abrahams bosome , a place of rest : as Augustine calleth it , Memorabilis quietis , & faelicitatis sinus : A famous place of rest and felicitie . And he further saith : How Abraham , into whose bosome the poore man was receiued , can be vnderstood to haue bin in these sorrowes , I cannot see . The conclusion is this , that the beleeuing Fathers were not deliuered out of hell : neither yet were vnbeleeuers : for , Si omnes inde soluit , exinaniuit inferna : For if he deliuered all from thence , then hell was emptied . August . It followeth then , that if Christ descended in soule to hell to loose the sorrowes thereof , and yet they were neither loosed for beleeuing Fathers , that were in no sorrowes ; for Abrahams bosome was a place of comfort , Luk. 16. 25 : nor yet for vnbeleeuers that cannot come out of hell , ibid. 26. They cannot come from thence to vs : Then it remaineth , that he descended not at all in soule to hell , for any such end . 3. The Patriarks were not in hell at all , therefore were not deliuered thence : they were in Abrahams bosome , which is no part of hell . Augustine prooueth it by three reasons . First , Ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos reperire potui : I can not finde in any place of scripture hell to be taken in any good sense or the better part . But Abrahams bosome is taken in the better part . Ergo. Secondly , Sinus ille Abrahae secretae quietis habitatio pars aliqua inferorum credenda non est : A place of rest and comfort can be no part of hell : but so is the bosome of Abraham , a place of rest . Ergo. Thirdly , betweene Abrahams bosome and hell is a great gulfe and distance , Luk. 16. 26. wherupon he concludeth : Apparet non esse quandam partem & membrum inferorum tantae faelicitatis sinum : It appeareth that a hauen of so great happines , can be no part or member of hell . Argum. 8. The preaching of Christ to the spirits in prison , sometime disobedient in the daies of Noe , is a forme and figure of the state of the Church vnder the Gospell : for so S. Peter seemeth , not onely to make the Arke a figure , but the whole storie : for the word that signifieth the Arke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the feminine gender , but the article following , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the neuter : so that the meaning is , to the which ( not Arke ) but to the which thing , Baptisme agreeth , &c. So Augustine : Illa quippe res gesta fuit forma futurorum &c. That thing done was a figure of things to come : ad hanc formae similitudinem caetera de incredulis coaptemus : According to the similitude of this figure , let vs make that of the incredulous persons agree . But Christs descending in soule to hel hath no figure or forme of things to come : for Christ is the bodie , not the shadow , Coloss. 2. 17 : yet the preaching of Christ by Noah to the disobedient world , and the sauing of him and the rest in the Arke , is a liuely forme and patterne of the state of the Church now : as Augustine expoundeth ; They which now beleeue not the Gospel , are vnderstood to be like them which then beleeued not , when the Arke was in preparing : They which beleeue and are saued by Baptisme , are compared to them which were saued in the Ark by water : Ergo , this place concerneth not Christs descending in soule to hell to any such end . Argum. 9. Lastly , it shall appeare that this exposition which wee vrge of this place , wanteth not the approbation of some of the graue ancient Fathers . First , whereas the Prophet Esay thus prophesieth of Christ : I haue giuen thee for a light to the Gentiles , &c. that thou maist bring out the prisoners from the prison , and those that sit in darknes from the prison house , Esai . 42 vers . 7 : which words haue some agreement with this of Peter : Hierom vpon this place , and Cyrill both , lib. 4. or . 2 , vnderstand this prison of the bonds of sinnes and errors . Chrysostome saith , The bosome of Abraham was the poore mans paradise : Hom. de diuit . Tertullian against Marcion saith , Hell is one thing , Abrahams bosome an other : lib. 4. cont . Marcion . In their opinion then Christ went not into hell , but into Paradise a place of rest . Athanas. apud Epiphan . haeres . 77. saith , That the word himselfe went and preached to the spirits . It was his diuine nature , not humane soule . But Beda , as hee is cited by reuerend D. Fulke , is among other a most pregnant witnesse : for thus he expoundeth this place : He which in our times comming in the flesh , preached the way of life to the world , euen he himself also came before the flood , and preached to them which were then vnbeleeuers , and liued carnally : for euen by his holy spirit hee was in Noe , and the rest of the holy men which were at that time , and by their good conuersation preached to the wicked men of that age , that they might be conuerted to better manners . It is euident then , that this exposition is not newly deuised , but such , as many hundred yeeres agoe was approoued and receiued by that reuerend Father Beda , and others . Lastly , Augustine ( as we haue seene before ) will by no meanes haue this place expounded of Christs going in soule to hell . Obiect . 1. Augustine in one maine point dissenteth from you : for by hell he vnderstandeth not the place hell , but the mortall bodie and darkesome ignorance . Ans. pag. 43. Ans. It is sufficient for vs , that Augustine ouerthroweth the proofe out of this place for the descending of Christs soule to hell : Considera ne totum illud , &c. Consider lest all that which is said of the spirits shut vp in prison , omnino ad inferos non pertineat : doe not any thing at all belong vnto hell , but vnto those times rather , &c. Though Augustine dissent from our exposition in one point , he in all the rest agreeth with vs , and dissenteth wholy from you : he vnderstandeth the spirit of Christ for his diuine nature ; his going in spirit and preaching , he applieth vnto his diuine inspiration and preaching by Noe ; by the spirits , hee implieth liuing men in Noahs time : what if wee lose one point , and gaine all the rest , and you lose all ? If he speake for vs in many points , and against you in all , what are you helped ? Obiect . 2. Augustine noteth him for an Infidel , that denieth Christs descension into hell . Ans. ibid. Ans. Augustines words are these : Quis nisi infidelis negauerit fuisse apud inferos Christum ? Who but an infidell will denie that Christ was in hell ? And who I pray you denieth this article ? Wee hold him no lesse , that beleeueth not that Christ descended : but how and in what manner , that is the question . Neither doth Augustine call him an insidell , that denieth the descension of Christs soule into hell to deliuer the Patriarks : for he reasoneth against it himselfe , as wee haue seene before . Obiect . 3. Augustine determineth no certaintie touching this matter , but leaueth it doubtfull to the consideration and iudgement of others . pag. 42. Ans. Augustine concludeth his epistle thus : Haec expositio &c. This exposition of the words of Peter , if it dislike any , or if it dislike not but satisfieth not , let him seek to vnderstand them of hell : qui si valuerit illa quibus me moueri supra commemoraui , it a soluere , vt eorum auferat dubitationem , impertiat & mihi &c. who if hee be able so to dissolue all these obiections that mooue me , so that no doubt remaine , let him impart it vnto mee : this being done , those words may be vnderstood both waies . Augustine is contented , when all his reasons and obiections are fully answered , to hearken to another exposition , and so are we : but vntill such time , which will neuer be ; as it appeareth not that Augustine chaunged his minde concerning the sense of this place ; so till we be satisfied in all our reasons , which wee thinke no man can vndertake to performe , we must remaine of Augustines minde and iudgement for this matter . THE EXAMINATION OF THE THIRD place of Scripture , Ephes. 4. 9. Now in that he ascended , what is it but that he descended first into the lower parts of the earth . Obiections answered . WHereas reuerend Beza expoundeth this place of Christs comming downe and descending into the earth , which compared to the world is pars mundi infima , the lowest part : and learned D. Fulk doth apply it to the extreamest and lowest degree of Christs humiliation and abasement : annot . in hunc loc . which was to the death and graue : This exposition is thus obiected against . Obiect . 1. The word vsed by the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lowest parts of the earth ; in Hebrue tachtijoth arets , signifieth the place appointed for the damned : as Ezech. 31. 14. and 32. 24. Ans. p. 50. Ans. 1. The words of the Prophet in the first place are these : They are deliuered to death in the nether parts of the earth , in the middest of the children of men , among them that goe downe to the pit : And in the other thus : They are gone down with the vncircumcised to the nether parts of the earth &c. with them that go downe to the pit , &c. Now , although we denie not but that these places may be expounded of hell , as Hierom doth : yet the circumstances of the place will rather leade vs to take it for the graue : First , because there are two words added , which are properly so taken : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bhor , which signifieth a pit , and is translated by the 70 : sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to descend into the pit or caue : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheuer , also which properly signifieth a graue is ioyned with the rest : whose graues are made in the side of the pit , Ezech. 31. 23. Secondly , the phrase of speech also giueth this sense , Ezech. 31. 18. Thou shalt sleepe in the middest of the circumcised with those that are slaine by the sword : and Ezech. 31. 27. They are gone downe to the graue with their weapons of warre . Now in hell men sleepe not , neither is that a place for the slaine , for the soule dieth not : neither doe men carrie their weapons thither . Thirdly , Iunius in these places interpreteth sheol , sepulchrum , the graue . 2. Though we admit , that in these places it may be taken for hell , yet it is not so alwaies taken : as Psal. 63. 9 , They that seeke my soule to destroy it , shall goe downe into the lowest parts of the earth : then it followeth vers . 10. They shall be a portion for foxes ; but they that goe downe to hell are no pray for foxes : so likewise the Prophet Dauid saith , Psal. 139. 15. Thou hast fashioned me in the lower parts of the earth . I trust they will not say hee was borne in hell . It is euident therefore that the Answerer more boldly than truly saith ; that by these words , the lowest parts of the earth , Hell , the place of the damned , is alwaies signified : for vnlesse hee be able to proue that , he doth but trifle . Obiect . 2. The more vile and loathsome the dungeon is the greater the loue of the Prince , who to set at libertie his captiues there inthralled , disdaineth not to enter into it , in his owne person , &c. Ans. p. 52. Ans. 1. You haue well reasoned for Limbus Patrum : you would dissemble your fansie that waies , but you cannot : I pray you what captiues were enthralled in hell , that Christ by going thither set at libertie ? Let the indifferent Reader iudge , whether these words do not smatter of Limbus Patrum . 2. It is denied , that Christs descension in soule to hell doth more set foorth his loue and fauour , than his crosse and passion . Saint Paul noteth this as the lowest point of Christs humiliation : He humbled himselfe , and became obedient vnto the death , euen the death of the crosse , Philip. 2. 8. And herein the Scripture doth chiefly set foorth the loue of Christ in dying for vs : who loued me , and gaue himselfe for me , saith S. Paul , Galath . 2. 20. And in this consisteth the fauour of our Prince , because hee hath visited from an high and redeemed his people , Luk. 1. 68. What greater fauour can we expect , than that our Prince should come from heauen down to earth , and vouchsafe to dwell among sinfull men , to die the death , and goe into the graue for them ? Bernard telleth vs as much : There are degrees in ascending and descending : the first degree in descending is to the flesh , the second to the crosse , the third to death : behold how farre he descended ; could he doe any more ? might not our King say , what ought I doe more , which I did not ? Bernard goeth not beyond Christs death , nor findeth any further degree of descension needfull after that . Obiect . 3. As ascending and descending are opposed one to the other , so there must be a manifest antithesis betweene the places to the which the motions tended : which cannot bee of heauen and earth as directly opposite one to the other , but of heauen and hell : which are often found in the Scripture set opposite one against the other : as Psal. 139. 8. If I ascend into heauen , &c. if I lie downe in hell , &c. Ans. p. 53. Ans. 1. In the place alledged , there is neither the opposition betweene ascending and descending : neither doe some of the best Interpreters reade hell but the graue : for the true reading of the place is , and make my bed in the graue , not in hell : so is it taken Iob. 17. 13 the graue ( sheol ) shall bee my house , I shall make my bed in the darke . 2. The heauen and earth are as often opposed one to the other in Scripture , as heauen and hell , which are set one against the other , not so much in respect of the distance of place , as different qualitie . Psal. 103. 11. the Prophet saith : As high as the heauen is from the earth , so great is his mercie toward them that feare him . Here the Prophet had occasion to alledge the places of greatest distance , to set foorth the greatnes of Gods mercie by way of comparison : but he opposeth not hell , but the earth against heauen . Obiect . 4. Christ before his ascension , led captiuitie captiue , as it is in the Psalme : but his conquest ouer his enemies , was not obtained by his comming downè from heauen , but by his passion on the crosse and his descending to hell : therefore that is the descending here spoken of . Ans. p. 54. Ans. I will helpe you a little to gather your argument into forme : that descending is here vnderstood , whereby Christ obtained conquest ouer his enemies : but this was done by his descension into hell , not by his comming downe from heauen . Ergo. 1. The proposition is graunted : the assumption is not proued : for it doth not follow , Christ did not get this victorie by his descending from heauen : Ergo , by descending to hell : for hee obtained it by his death . Coloss. 2. 14. He put out the hand-writing of ordinances which was against vs , and fastened it to the crosse , and hath spoiled principalities and powers , &c. Which words Origen expoundeth thus : Sicut bona quaeque scripta dicuntur non atramēto sed spiritu viui Dei , ita mala quaeque scribuntur atramento & calamo diaboli ; propter quod Dominus deleuit chirographum peccatorum nostrorū : Hom. 2. in Psal. 38. As all good things are said to bee written not with inke but by the spirit of the liuing God ; so euill things are written by the inke and penne of the diuell ; therefore the Lord rased out the hand-writing of our sinnes . If the diuel were conquered , when the hand-writing of our sinnes was blotted out , then hee was subdued vpon the crosse , to the which this hand-writing was fastened . But yet the Apostle more euidently saith , That he might destroy through death , him that hath power ouer death , that is the diuell , Heb. 2. 14. The diuel was then destroyed and perfectly conquered by Christs death : the conquest being once obtained , hee needed not againe to be conquered . Obiect . 5. The Apostle speaketh of that descension , which was next before his ascension ; but that was not his descending into the world , being so many yeeres before : Ergo , he meaneth not that descensiō . Ans. p. 54. Ans. 1. Doth it follow , he meaneth not Christs first descending to the earth , Ergo , he speaketh of his descension to hell ? what loose conclusions are these ? 2. Why may not the Apostle ioyne that first descension , and his ascension together ; as our Sauiour doth , Ioh. 3. 13. No man ascended vp to heauen , but he that descended from heauen , the sonne of man which is in heauen ? 3. But there came another descension betweene , which went immediatly before his descending to death and the graue . Obiect . Then yee will make many descensions : as some of you expound his descension of his base and meane estate in a earth , as to bee borne in a stable , &c. liuing in poore estate , &c. Some b of his humiliation to the last and lowest point , that is to say , to death and the graue : some of his descending into the wombe of the Virgin : but as his ascending was but one exaltation , so his descending was but one humiliation . Ans. p. 55. Contra. 1. Concerning the descending of Christ into the Virgins wombe , I know none that doth now much vrge it . Reuerent Beza doth demurre vpon it , saying , I leaue it to the Reader to consider . 2. The other two expositions may well agree and stand together , and he that affirmeth the one , denieth not the other . Further , in making but one degree of Christs humiliation , you crosse S. Paul , who maketh two degrees as wee doe , his taking vpon him the forme of a seruant , and obedience to the death of the crosse , Phil. 2. 7. 8. Bernard also maketh the same degrees of Christs descension which we doe , as he is cited a little before : his descending to the flesh , to the crosse , to the graue . 3. As erroneous is your other assertion to make but one degree of Christs exaltation : for he was exalted , first by his resurrection out of the graue , then exalted by his ascension into heauen . 4. You and your cosine germanes doe make many descents of Christ : first , into the graue : secondly , into Limbus , in the brimme of hell : thirdly , then into hell in the lower parts of the earth . Obiect . Christ was not interred properly in any part of the earth , but in a tombe of stone : and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , added here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth particularize and distinguish the parts of the earth in generall , from those notorious infernall parts . Ans. p. 55. Ans. 1. It is an absurd and preposterous speech ( to vse his owne words ) and a ridiculous cauill , to say that Christ was not properly buried in the earth , but in a rock : as though rocks are not to bee counted part of the earth . Our Sauiour saith , he should be three daies and three nights in the hart of the earth , Matth. 12. 40. then surely he was properly in the earth : for it was his bodie not his soule that was so long in the earth : his soule I hope they will not shut vp in hell three daies and three nights , seeing the Scripture saith in their sense , his soule should not be left there : and to say that Christs soule did not enioy his fathers presence in heauen all the while it was absent from the bodie , is contrarie to the Scripture : Thou wilt shew mee the waies of life , and shalt make me full of ioy with thy countenance , Act. 2. 28. Origen maketh Christs soule but one day in hell vpon these words : Hee shall raise vs after two daies ; prima dies &c. the first day to vs is the passion of our Sauiour ; secunda qua descendit &c. the second wherein he descended to hell ; the third of the resurrection . Hom. 5. in Exod. 2. Further , the graue that Christ was laid in , was wide and deepe : for at once three women went down into it , and two Angels were seene at once in it ; with what sense then can yee exclude it , from being part of the earth . 3. Your article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will not helpe you a rush : for both Psal. 63. 9 , and Psal. 139. 15 , the article is added : and yet neither of these places are vnderstood of hell : as is shewed before , Ans. to obiect . 1. The parts then of the earth are not compared with it selfe , but considered as parts of the world , in respect whereof they may be called , lower or lowest parts . Obiect . 6. Bellarmine to prooue this place to be vnderstood of the descension of Christs soule into hell , vrgeth these words that follow , that hee might fill all things , vers . 10. and so visite all parts of his kingdome in earth hell and heauen . Contra. 1. If you will haue Christ to fill all places with his locall presence , what differeth this opinion from the Vbiquitaries , that make an omnipresence of Christs flesh ? 2. Christ filleth all places with his gifts and benefits , as the Apostle sheweth afterward : Hee hath giuen some to be Apostles , &c. 3. Augustine sheweth how Christ not by any locall presence , but by his diuine power filleth all things : Nec tamen Dei localem fingimus praesentiam , non mundum dimittens ad coelos ascendit , nec coelum deserens ad terram venit , sed vno eodemque tempore totus totum impleuit . Act. cum Felic . c. 17. Neither doe we imagine a locall presence of God , hee left not the world to ascend to heauen , neither for sooke heauen and came to the earth , but at one and the same time filled all in all . And such are their obiections . REASONS CONFIRMING THE right exposition of this text . ARgum. 1. First , our Sauiour saith , Ioh. 3. 13. No man ascendeth to heauen , but hee that descended from heauen , the sonne of man which is in heauen : and S. Paul saith , in that he ascended , what is it , but that he had descended first into the lower parts of the earth , Ephes. 4. 9 ? one of these places expoundeth the other : to descend then into the lower parts of the earth , is to descend from heauen to the earth : for our Sauiour and Paul speake of the same descension , not of diuers . Argum. 2. Where Christ visited , thither he descended : but he did not visit hell , therefore he descended not thither . The proposition cannot be doubted of : the assumption is thus proued . Where Christ visited , he visited to redeeme ; Luke 1. 68. Blessed be the Lord God of Israel , because he hath visited and redeemed his people ; he visited them , to the end to redeeme them : but hee redeemed none in hell : Ergo , he visited not hell : therefore the Apostle speaketh of no descension thether . Argum. 3. The lowest poynt of Christs humiliation , was the lowest poynt of his descension : this is confessed : His ascension being but one exaltation , proueth that his descending likewise was but one humiliation : Ans. p. 55. So long then as he descended , he was in his humiliation : if Christ should be exalted in his descension , it were as much to say , hee ascended in descending . But this were absurd , as Origen noteth : If wee diligently consider , we shall finde , that neuer any is said to descend into an holie place , or ascend to an vnnoble place . Christ then did not begin to be exalted , while he was descending : But the death and passion of Christ and suffring vpon the crosse , and so consequently his graue , was the lowest point of his humiliation : Philip. 2. 8. He humbled himselfe and became obedient vnto the death , euen the death of the crosse . Ergo , Christ descended no further , then to the crosse and his graue . Argum. 4. Christ ascended from that place whether he descended , but he ascended not in soule from hell : Ergo , he thither descended not . The proposition is grounded vpon the Apostles words : now in that he ascended , what is it , but he descended first , vers . 9. The assumption is thus proued : Of the natiuitie , life , death , resurrection , ascension and all other actions performed by our Sauiour , the Apostles were witnesses . Act. 4. 20. We cannot but speake the things which we haue seene and heard . 1. Iohn 1. 1. That which we haue heard , seene with our eyes , and our hands haue handled of the word of life , declare wee vnto you : But the Apostles neither sawe nor heard of Christ ascending out of hell , but onely from the earth , Acts 1. 9. while they beheld he was taken vp , Ergo , &c. Argum. 5. To descend into the deepe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to descend into the lower parts of the earth , with S. Paul speaking of Christ are all one : this is graunted , Ans. p. 12. out of Luke 8. 31. But to descend into the deepe , is nothing else but to be among the dead , which are in the graue , and not in hell . Rom. 10. 7. Who shall descend into the deepe , that is , to fetch Christ againe from the dead . Thus Origene expoundeth this place : If any man in minde and thought descend into the deepe , thinking Christ there onely to be conteined , as though it were all one and a like to call him from the dead , &c : He saith , that it is a like phrase , to descend into the deep , and to fetch Christ frō the dead : Ergo , Christs locall descension was but to the graue . Argum. 6. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lower parts of the earth and in what sense it is to bee taken , that place sheweth , Psalme 139. 13. Thou hast fashioned mee in the lowest parts of the earth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Septuagint reade in the superlatiue : but here the Apostle in the comparatiue : if the lowest parts of the earth doe not signifie hell , the lower shall much lesse . Obiect . To vse the comparatiue for the superlatiue , is a phrase and forme of speech very vsuall among the Grecians : so that here it may very well be taken for the superlatiue , to signifie the lowest parts . Ans. p. 51. Ans. 1. We doe not much stand vpon this point : for the Syrian and Latin translator , doe reade here , ad inferiora , to the lower or inferiour parts : Beza , ad infimas partes , to the lowest parts : for whether wee reade lower or lowest , the sense is the same : for the earth compared with other parts of the world , may be said to be the lower , or lowest part . 2. Yet who can be ignorant , but that , where the necessitie of the sense vrgeth not to expound the superlatiue by the comparatiue , as it doth in all these places by the Answerer alledged , Matth. 11. 11. and 23. 11. Mark. 4. 31. 32. and in the rest : yet where the sense so vrgeth not , as in this place it doth not , and especially where the common dialect is vsed , as in Scripture most an end , the comparatiue degree is to be translated properly by it self ? And whereas the Answerer findeth not fault with the Latin translator for expounding the superlatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greek Psal. 139. 13. by the Latin comparatiue inferiora , lower : how much fitter is it , to translate the comparatiue by the comparatiue , as the Latin text doth here ? Argum. 7. I will now lastly adioyne the exposition of some of the Fathers . Origen saith : Paulus quoniam descensionis Christi mysterium praedicat profundum nominauit , quasi de superioribus ad inferiora venientis . Homil . 2. in Genes . Paul because he preacheth the mysterie of Christs descension into hell , he named the deepe , as of one comming from the higher to the lower parts . And againe the same Origen thus writeth : Descendere Deus dicitur quando curam humanae fragilitatis habere dignatur : quod specialiùs de Domino & saeluatore nostro sentiendum est ; descendit ergo , neque enim alius ascendit , quàm qui descendit : descendit ergo Dominus non solum curare , sed & portare , quae nostra sunt . Hom. 4. in Genes . God is said to descend , when he vouchsaseth to take care of humane frailtie , which more specially is to be thought of our Lord and Sauiour : he descended therefore , for none other ascended but hee that descended : the Lord therefore descended , not only to care for , but to carrie our nature . Augustine also thus witnesseth : Est quaedam coelestis habitatio Angelorum , illae pars rerum superna est , haec terrena vita vbi caro & sanguis si illi comparatur inferna est , cum enim & his sunt mortui , ne mireris si infernum dicitur . In Psalm . 85. There is a certaine heauenlie habitation of Angels , that is the higher part of things ; this earthly life , where flesh and bloud is , if it bee compared to that , is the lower part : for seeing there are dead here , marueile not if it bee called hell . Although Augustine in the words following seeme to incline to the opinion of Christs descension to deliuer the Patriarkes , thinking notwithstanding that Abraham was not in hell : yet in this sentence he sheweth this to be no strange sense , to expound the earth in respect of heauen to be the lower parts . Theodoret vpon this text thus writeth : His descending doth not signifie any passing from place to place , but teacheth the greatnes of his dispensation , that when hee was most high , he abased himselfe so much , and endured so great abasement : He interpreteth as we doe of Christs humiliation and abasement here in earth . Bernards opinion we haue seene before that he maketh three degrees of Christs descension : ad carnem , ad crucem , ad mortem : to the flesh , to the crosse , to death and the graus . Now whereas diuers fathers are produced , as Irenaeus , Athanasius , Ciprianus , Epiphanius , Hierom , Augustine , Ambrose , Chrysostome with others , as witnesses of Christs descension in soule to hell , p. 56 : First , all these are alledged by Bellarmine with twētie more , to proue that Christ descended into hell in soule to deliuer the Patriarks from thence : wherefore vnlesse hee therein concurre with them , they are no fit witnesses to speake in his cause . Secondly , neither did all the Fathers agree in iudgment , that Christ descended into hell to redeeme the soules of the Fathers . Origen saith , that where Abrahams bosome was , there were Angelorum chori ; regnum Christi : The companies of Angels , the kingdom of Christ : in 1. cap. Iob. Chrysostome calleth Abrahams bosome Paradise : Hom. de diuite . Augustine denieth it to be a part or member of hell : Epist. 99. In the opinion then of these Fathers , if Christ went to Abrahams bosome , where the Fathers were , and that is not in hell : it followeth that the Fathers were not in hell , and so not deliuered by Christs descending thither . Thirdly , whereas he also produceth diuers new writers of his opinion : 1. Seeing they are but dumb witnesses , ( they are only named , but speake nothing ) a labour may be well spared in examining such silent testimonies . 2. But herein hee can haue no aduantage against vs : for beside that wee can oppose against him as many new writers and more , that hold not the descension as he doth , as * Caluin , * Beza , * Iunius , with others ; we haue the consent of whole Churches , as of Scotland , Geneua , with other reformed places . Fourthly , it is not to bee omitted , that euen many chiefe pillars and writers in the Popish Church , haue misliked such locall descent of Christs soule into hell , the place of the damned ; vnderstanding that place in Peter of the operation of his diuine power in hell : this the Answerer himselfe denieth not to bee the opinion of Thomas Aquinas , p. 4. confessing that , which he goeth about to confute . Andradius also agreeth , that the place in Peter doth not pertaine to hell : and that , infernum , hell , Act. 2. 27 , is rather to be taken for death and the graue : and that the descension into hell , is not expressely taught in Scripture , but a tradition of the Church . All this also is by the Answerer acknowledgest , p. 45. 46. Beside these , Durands opinion is , Christi animam descendisse ad inferos non secundum substantiam suam , sed per effectus quosdam , &c. That Christs soule descended to hell not in substance , but by certaine effects ▪ and for this cause Bellarmine taketh paines to confute him . Yea Bellarmine himselfe confesseth , that , Licet non esset necessaria praesentia Christi , &c. tamen congruum esse videbatur : That although Christs presence should not be necessarie in hell , yet it is of congruitie &c. he doubteth of the necessitie of such local presence of Christ in hel . Wherefore seeing neither out of Scripture , such locall descent of Christs soule into hell can be prooued , neither were the ancient writers of one vniforme iudgement herein , and both the professors of the Gospell doe disallow it , and Popish writers doubt of it : with what face can the Answerer affirme that his opinion , concerning Christs descension into hell , standeth as mount Sion , which cannot be remoued ? pag. 58. He saith not vntruly , that whosoeuer seeke to discredite this article of faith , corrupt and depraue the holy Scriptures , and fall into diuers absurdities and impieties . For who denieth the article of Christs descension ? We beleeue that Christ euen vpon the crosse suffered the paines of hell : as Reuerend D. Fulk thus writeth ; What may rather be called hell , than the anguish of soule , which 〈◊〉 suffered , when being God he complained , that he was forsaken of God ? Wee also confesse , that Christ by his death ouercame hell , and shaked the powers thereof : that hee humbled himselfe to the ignominious death of the crosse , and descended from thence into the graue , and there continued in the state of the dead till the third day , and whatsoeuer els may be comprehenhed in the article of Christs descension , hauing warrant out of the word . But to receiue such a sense as an article of our faith , which is not grounded vpon the Scriptures , wee dare not presume so farre without a warrant , nor be so bold where we haue no such commandement . To conclude then , I wish that from hencefoorth all such domestical contentions may cease : that we content our selues to beleeue as the Scripture teacheth vs : and that no man obtrude his priuate sense as an article of the faith . The common aduersarie will affoord vs worke enough , though we one prouoke not another : and so I end with that holie saying of S. Paul : Let vs follow the truth in loue : and to the Christian Reader I will commend that wise sentence of Augustine : Quisquis haec legat , vbi pariter est certus , pergat mecum ; vbi paeriter haesitat , quaerat mecum ; vbi errorem suum agnoscit redeat ad me ; vbi meum , reuocet me . De Trinitat . lib. 1. c. 3 whosoeuer readeth this booke , where he is resolued , let him proceede with me ; where hee doubteth , let him search with me ; where he seeth his owne error , let him returne to me ; where he seeth mine , let him reuoke me . FINIS . Notes, typically marginal, from the original text Notes for div A15418-e180 Vereor ne officium putetur ambitio , & videamur sub occasione sermonis , amicitias potentium quaerere . ad Saluinam . Act. 4. 20. Hosh. 10 9. Iudg. 20. 1. Maior pars vicit meliorem . Sciamus eum pessime dixisse , cut maxime sit applausum : Eras . praef . in 2. tom . Hieron . Isai. 6. 1. Reuel . 4. 9. 11. Hieron . Paulin. tom . 3. Meditat in 1. Chron. 15. 2. part . Necesse erat , vt qui potentior cunctis fuerat deuotior fieret vniuersis : Ambrosserm . 40. Edward . 3. anno 29. Anno 1388. sub Richard. 2. Aliud est quaerere quod perdideris , aliud possidere , quod nunquam amiseris : Hier. ad Demetriad . Psal. 87. 3. Ambros Ergo paruulos nostros ablactare properemus : ablactato Isaak epulū magnum sacit Abraham ; paruulum non ablactatum per temulentiam somnolenta nocte opprimit : in Lu 6. 21. 1. Cor. 6. 4. Reprobata est fatui vox anseris tanquam anser inter olores , ea tamen docuit senatores vrbem seruare ab incendio . Valer. ad Ruffin . Philip. 3. 16. Uera illa necessitudo , quam non vtilitas rei familiaris , nō praesentia tantùm corporum non subdlo a adulatio , sed Dei amor , & diuinarum studia scripturarum conciliant . Hier. Paulin. tom . 4. Athletae suis incitatoribus fortiores sunt , & tamen neonet debilior , vt pugnet ille qui fortior est . Hieron . ad Iulian . Notes for div A15418-e1020 Animas ante Christi mortem non fuisse in coelo , & proinde Christum , qui ad locum animarum descendit , in infernum subterraneum descendisse . lib. 4 de Christ. anim . cap. 9. The author of 〈…〉 to be a 〈◊〉 . Juxta Plautinam sententiā , altera manu lapidem tenere , panem offerre altera . Hierom. Russin . Qui Christianum te dicis , Gentilium arma depone , aut si tu de numero hostium es , often de te liberè aduersarium , vt Ethnicorum suscipias vulnera . Haec est consuetudo hominum multorum , vt post salem & panem insidientur hominibus : etiam cum quibus ad eandem mēsam corporis Christi , & ad e●ndem potum sanguinis simal fuerunt . Tract . 35 in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae de caetero velis , praesens percontator praesentem , vt si quid forte nescimus . sine teste , sine iudice , in fida aure moriatur . De vest . Sacerd. Preface to the Christian reader . N●●●●m stulius sum vt diuersitate explanationum in arum , melaedi putem , quia nec tu laederis , si contraria nus senserimus . Notes for div A15418-e1820 Synops. p. 1050. Bellarm. c. 32. loc . 4. Pro ipsa carne proprie accipitur . Bellar. ibid. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bellarm. lib. 4. cap. 10. Annot. marginal . in Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to couet or desire . The inconueniences which follow in vnderstanding S. Peter to speake of hell , Act. 2. 27. The soule taken for the life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Septuagint . Pro sepulchro rarò velnunquam . Of the diuers acceptions of sheol in the Scriptures . Tremell . & Iunius , Act. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. de doctrin . Christian. cap 9. Dico igitur nūuquam praetermissuros fuisse Euangelistas istiusmodi historiam descensus animae Christi ad inferos . Bez. annot in Act. c. 2. ver . 27. Diximus , quod in Euangelio non legimus , ibi tamen quaeramus : nam si ibi non inuenimus , vbi inueniemus : ego vobis fingere potero , & subito ero non certus dispensator sed ineptus fabulator . August , in Psal 92. Patet , neutiquam licuisse ab Apostolorum symbelo quicquam dimouere . Jren. lib. 1. c. 2. Orig. lib. de Princip . Tertull. cont . Prax. Bellar. de Christi . anim . lib. 4. cap. 6. Synops. p. 1034 The descent to Limbus no anciét article of the faith . Quomodo noua inducuntur , quae nunquam nostri sensere maiores . Leo epist. 97. c. 3. Requieuit vt leo , cum in cruce positus , principatus & potestates exuit , & triumphauit eas cum ligno crucis . Hom. 17. in . Numer . Licet non esset necessaria praesentia animae Christi , tamen congruum esse videbatur vt illa esset praesens . Bellarm. lib. 4. de Christi . anim . c. 15. Christs words to the theefe must be vnderstood of the presence of his soule in Paradise . Bernard . ser. 16 in Psal. 91. Ipso die quo compassit● & corregnauit . in sol●nnit . sanctor . c. 5. Si mortuo corpore ad paradisum anima mox vocatur , quenquamne adhuc tam impium credimus , qui dicere audeat , quoniam anima saluatoris nostri triduo illo corporeae mortis apud inferos custodiae mancipetur . Contr. Felician . Arrian . lib. cap. 15. Sicut egregij bellatores non cum caeteris militibus in diuisione spoliorum ducuntur ad sortem , sed optima quaeque & praecipua eis decernuntur : si● Christus , quos s●it abundantiùs laborasse , praecipuos & vt it a dicam , sibi similes decernit honores : quales discipulis suis conferre videtur ; Pater volo vt vbi ego sum , illi sint mecū . Hom. 21. Numer . Ambros. lib. 2. in Luc. cap. 1. Ambrose referreth Christs descension to his diuine nature . Christus vt defunctorum animas liberaret &c operatus est in inferno : & tamen quid obstat quo minus illam diuinam intelligas substantiam , cum Deus vbique sit , &c. dewrought in hell : and what letteth , but wee may vnderstand his diuine substance , seeing God is euery where ? as it is said , If I ascend to heauen , thou art there ; if I descend nique ad substātiam diuinam deriuandum esse intellectum , sequentibus declarauit : inoperatum meum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. inoperatum atque increatum verbum . lib. 3. de fide c. 7. Ambros exhor . ad virgines . Christ loosed not the sorrowes of hell after his death . The answerer detected to be a Limbist . A bold and dangerous charge and imputation vpon the Apostle . What is vnderstood by this word flesh . How the diuine nature of Christ is said to goe and come . In what sense men liuing are called spirits . Ex circumstantia loci apparet eum intelligere eos , qui nunc mortuisunt , sed olim in vita Euangelium audiuerunt . in epist. ad Roman . Tolerabilius in suis foueis delitescerent vulpes , quā propter illas capiendas in erroris foueam inciderent venatores . De mendac . lib. 2. 9. Cont. Felician . Arian . c. 13. An heresie to hold that any in hell beleeued in Christ. Alia Christo descendente ad inferos credidisse incredulos , & omnes inde existimat liberatos . August . haeres 79. Peri arch . lib. 2 cap. 5. Origens error . Lib. 4. de Christi . anim . c. 14. Caluin misalledged . Bellar. lib 4. de Christ. anim . cap. 13. Augustines obiections , that S Peter speaketh not of Christs descēt into hell in soule . Anima Christi nullo mortificata peccato , vel damnatione punita est , ideo non secundum ipsam dici potuit viuificatus spiritu . epist 99. * A. VV. in his Synops. Papis . 351. of the last edition . Nothing can be said to be quickned , that is not apt to die . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Answerer misreporteth the writer of Synopsis his words . Viuificatus spiritu , quia illo spiritu operame in quo ad quos veniebat praedieabat , etiam ipsa caro viuisicata surrexit , in qua modo ad homines venit . Epistol . 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Singula eius opera ad hanc siue illam necesse est pertinere naturam , ad hanc scilicet miseria , ad illam pertinet potentia . Serm de verb. sapient . The Answerer herein be wraieth great ignorance . Et ipse quidem filius in substantia Deitatis , spiritus est , & quid facit filius sine spiritu sancto vel sine patre , cum inseparabilia sunt opera Trinitatis ? Epist. 99. Ad caeteros talpae , ad illum caprearum ocules possides . Canino dente me rodunt , in publico detrahentes , legentes in angulis , ijdem & accusatores & defensores , cum in alijs prob●●t , quod in me reprobent : quasi virtus & vitium non in rebus sit sed cum authoribus muletur : Praefat in Paralipp . Synops. p. 350. How Noe preached in the spirit of Christ. Micron . Oceano . Priusquam veniret in came pro nobis morit●ru● , quod semel secit , sape antea veniebat in tu spiritu , ad quos volebat , visis eos admonens sicut volebat . Epistol . 99. Christ said in Scripture to preach in his diuine nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si codices variarent , plures paucioribus aut vetustiores recentioribus praeferātur . cont . Faust. lib. 11. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Answerer put to an hard choise to be a Papist , an Heretike , or a trifler . Quo modo ille non praedicauit , sed illis tantum , qui in diebus Noe increduli erant ? aut si omnibus praedicauit , cur illos solos commemorauit , praetermissa multitudine tam innumerabile ●aeterorum Epist. 99. Why S Peter maketh mention onely of the preaching in the time of Noe. Bellar. lib 4. de Christ anim . cap 13. resp . ad 1. obiect . Aug. What it is to be condemned according to men in the Hoe est , in diuersis tribulationibus , & in ipsa morte carnis , &c. viuant autem secundum Deum spiritu , quia & in ipso erant mortificati , cum morte infidelitatis & impietatis tenerentur . Epistol . 99. He preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to the spirits disobedient somtime or incredulous . Quonam modo intelligatur Abraham , in cuius sinum pauper ille susceptus est , in illis suisse doloribus , ego quidem non video . Epistol . 99. The Fathers were not in the sorrowes of hell . August . epist. 99 Abrahams bosome no part of hell . Ii modo qui non credunt Euangelio , illis intelliguntur esse similes , qui tunc non crediderūt cum fabricaretur ar●a . Epistol . 99. Diuers anciēt Fathers expound not S. Peters words of Christs descending in soule to hell . August epist. 99. in fine . The lowest parts of the earth not alwaies taken for hell . The Answerer detected to be a Limbist . Sunt gradus in ascendendo & descendendo : primus gradus in descendendo à coelo vsque ad carnem , secundus ad crucem , tertius ad morte : ecce quousque descendit , nun quid amplius potuit ? poteratiam certe dicere rexnoster , quid vltra ●ebui sacere & non feci . ser. Paru 18 Iun. Stratum ponerem in se pulchra 〈…〉 zang . To lie owne in the graue is not to be in hell . Christs conquest vpon the crosse . a A. Hume . b A. W. Synops. pag. 1056. Lectori expendendum reliaquo . Beza in hunc locum . Diuers degrees of Christs descension . Mark. 16. 5. cōpared with Ioh. 20. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bellarm. lib. 4. de Christ. anim . cap. 13. How Christ filleth all things . Si diligenter consideremus , inueniemus quia nunquā quis in sanctum locum descendisse , neque ad vituperabilem conscendisse praedicatur . Origen hom . 15. Genes . Si quis mente & cogitatione descendit in abyssum , putans ibi tantùm cōtineri Christum , quasi simile sit reuocare Christum à mortuis : in 10. ad Roman . Ser. Paru . 18. Bellarm. lib. 4. de Christ. anim . cap. 4. * In 1. Pet. 3. 19. * In 1. Pet. 3. 19. * In 1. Pet. 3. 19. Sum. p. 3. 9. 52. ar . 2. Andr. lib. 2. defens fid . Triden . fol. 172. ser. 43. Durand . in 3. d. 22. qu. 3. Bellarm. lib. 4. de Christ. anim . cap. 15. Bellarm. ibid. In 2. Act. sect 11. Ephes. 4. 15. 
A20180	----	Christes miracles deliuered in a sermon. By Arthvr Dent, preacher of the word of God, at South-Shoobery in Essex. Dent, Arthur, d. 1607. 1608 Approx. 53 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A20180 STC 6613 ESTC S113588 99848821 99848821 13937 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20180) Transcribed from: (Early English Books Online ; image set 13937) Images scanned from microfilm: (Early English books, 1475-1640 ; 643:06) Christes miracles deliuered in a sermon. By Arthvr Dent, preacher of the word of God, at South-Shoobery in Essex. Dent, Arthur, d. 1607. [56] p. Printed by G. E[ld] for Iohn Wright, and are to sould at his shop at Christ-church gate, At London : 1608. A sermon. On John ix. 16. Printer's actual name from STC. A1, probably blank, lacking--Folger Shakespeare Library Catalogue. Signatures: [A]-C D⁴ (D4 blank). Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Miracles -- Early works to 1800. Bible. -- N.T. -- John -- Commentaries -- Early works to 1800. Sermons, English. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-11 Judith Siefring Sampled and proofread 2005-11 Judith Siefring Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion CHRISTES MIRACLES , Deliuered in a Sermon . By ARTHVR DENT , Preacher of the word of GOD , at South-Shoobery in Essex . AT LONDON Printed by G : E. for Iohn Wright , and are to be sould at his shop at Christ-church Gate . 1608. CHRISTES Miracles . Iohn . 9. 16. Then said some of the Pharisees : This man is not of God , because he keepeth not the Sabboth : others sayd ; How can a man that is a sinner doe such miracles ? And there was a dissension among them . IN this verse is set downe a double opinion which the Pharisees held concerning Christ , and especially concerning the workes which hee had wrought among them . Some of them haue peremptorilie , and flatly condenmed him , saying , that hee was a man that was not of GOD : and they render a reason , or rather a shadow of a reason ; namely because he kéepeth not the Sabboth , but their opinion was rashe , and their iudgement false and erronious , procéeding from the malice and hatred of the person of Christ . Also that which they haue vsed for a reason , we haue shewed that it is likewise false : for Christ was so farre from breaking the Sabaoth , or any part of the law , that he did in full perfection fulfill the whole law of God. Now followeth the opinion of the second sort of Pharisees , which sayd ; How can a man that is a sinner , do such miracles ? as if the holy Ghost should say , If our Sauiour Christ were such a prophaner and breaker of the Saboth , as you surmise him to be , then it were impossible for him , to doe such strange and wonderfull miracles , as we sée he hath wrought : of this wee haue spoken before , & shal speake more hereafter , when we haue spoken generally of Miracles , of the workes of them , & therefore of the power of God , in working them , & also of the power of Angels , of Satan , & of men therein . Whereas it is said ; How can a man that is a sinner doe such miracles ? these men doe insinuate , that sinners can do some wonderfull miracles in the sight of men , but to doe such a miracle , as to cure a man being blinde from his birthe , was impossible for them . It is impossible that any sinner should doe this or any such miracles which Christ did , wee are therefore to shew , first , what a miracle is , that euery one vnderstanding the nature thereof , may make such proper and peculiar vse of the same , as he ought . A miracle is nothing else but a rare worke , apparently wrought by the sole omnipotent power of God , cleane contrary to the order and instinct of nature , farre aboue nature or naturall causes . I vse so many words , that I may speake to the capacity of all the people , wheras otherwise I might vse fewer , we are therefore first to know y ● it is a worke , for indéed it must be in it selfe a true worke , déed , or fact , otherwise it cannot in it selfe , and of it selfe , make men to muse and maruell at it : at least it cannot make wise men to maruell at it . If therefore it be a miracle , it must be a sensible worke , not a worke in shew , illusion or deceit , but a worke in nature , indéed , and in trueth ▪ If it be but an apparance of a worke , it is no miracle . If it be onely in illusion of the senses , it is no miracle . It is then true that the illusions of Satan , are no miracles , for he doth nothing but delude the senses of men , neither is it the celeritie or agilitie of mens hands which are miracles , as of Juglers , which deceiue the people by an actiuitie in continuing the thing which they doe . For they doe not any true worke , but by their dexterity deceiue mens senses . These therefore are no miracles , for euery miracle must be a true worke , and fact indéed . I therefore first call a miracle , a worke , to separate it from those that séeme to be miracles , and yet are not , as be the workes of Satan , and his members , and also those that are done by agility of man , which are workes in shew , but not indéed . This kind of miracle which is a true worke , hath béene wrought by diuers of Gods children , as Moses when he was sent to deliuer the people of Israell out of Egipt , did worke many miracles , to testifie that he was sent of the Lord. He made Frogs , not in appearance , but indéed : he turned the water of the riuer into bloud , not in appearance , but in déed . So also Elias wrought myracles , not in shew but in déed . So Christ wrought miracles not in shew , but in déed . For Lazarus being dead indéed , he raised him vp againe in déed : when the wine wanted at the mariage , he turned water in déed into wine in déed , as pure wine as any issued out of the Uine , and so were all the miracles which he did , workes in déed , and not only in appearance . When therefore wee sée any wonderfull thing come to passe , wee must examine it , whether it be a worke in déed , or onely in appearance . If it be not a worke in déed , as be the illusions of Satan , and of men , which deceiue the senses , and do not bring any worke to passe , then is it not a true miracle . For euery true miracle which the Lord hath wrought himselfe , or any of the Prophets , or our Sauiour Christ , haue béene true workes . Secondly , I call it a rare worke of God , for of the workes of God , there be some which are vsuall , common , & ordinary : as the preseruation of mankind , is an ordinary and vsuall worke of God , and it is truly said of the holy Ghost , that we liue , mooue , and haue our being in the Lord : yet because this is vsuall , ordinary , and common , yea dayly and hourely , ( for the Lord doth ordinarily euery day and houre , preserue men , otherwise they could not liue ) I say because it is ordinary , dayly , and hourely , we cannot properlye call it a miracle , for it doth make men to maruell , to muse , to be amased and astonied at it , séeing it is so vsuall and ordinary among them . For it is the nature of miracles , to make men , muse and maruell at them : and therefore when as in the Euangelists , any miracle which our Sauiour Christ wrought , is set downe , there also immediatly followeth , that the people were astonied : therefore that which is vsuall , and common , cannot properly be called a miracle . A miracle therefore must be a rare worke of God sildome brought to passe , and for this cause we cannot say , that repentance , or regeneration is a miracle , for although repentance be wrought in few , yet is it not properly a miracle , because it is ordinarily , & vsually at one time or another , wrought in the hearts of all Gods children . There be also many strange and wonderfull workes of nature , yet because they are not rare but vsuall , and ordinarie , they be no miracles . An Adamant stone ( wee know not by what force ) will drawe Iron to it selfe : Iron is heauy of it selfe , and of it selfe cannot possibly mooue from place to place , yet an Adamant if it be aboue it will draw it to it selfe , which is very strange and admirable , yet because it is vsuall and common , it cannot be called a miracle . So we may sée the nature , and power of some water , to turne that which in nature is gold , into stone : that is knowne to be true by experience , yet no man can shew any reason , why that water should rather doe it , then any other . Although this be strange & wonderfull , yet because it is vsuall and ordinary , yet in those waters , it is no miracle : for euery miracle is a rare worke that commeth to passe , not ordinarily , but very sildome . This worke is called rare , either in regard of the thing wrought , or in regard of the manner of working it . First in respect of the thing wrought : as when the Lord sent downe Manna from heauen , to féed such a great number of people as the Israelites were , this was very rare in regarde of the thing wrought . So when the Lord made the Sunne to stay in the element : so likewise ( as we may read ) when the Lord made the shadow of the Diall to go back . Secondly , a miracle is rare in regarde of the maner of working it , as when the water was turned into bloud , it was not a rare thing to sée blond , but the manner of working it , as namely with a Rod , was most rare and was neuer seene before . So we do sée that Christs manner of healing the blind man was very rare . Therefore a miracle : if it be a miracle indéed , first it must be a true worke , Secondly a rare worke , either in regarde of the thing it selfe , or in regard of the manner of dooing it . Apparantly wrought , &c. Thirdly , a miracle must haue this annexed vnto it : for it must not be obscure , but apparent I meane not to the reason and iudgement of man , but to mans sense , that is , to some of his senses , or to all of them , without controuersie or doubting . This we shall sée in all true miracles wrought by god , to be of this nature , namely cleare and euident to mans senses : for either men did féele them , as the darknesse in Egipt , or else they might touch them , taste them , or smell them . When the Lord brought his people of Israel from Egipt , all the miracles which hee by his power had wrought among them were most apparent vnto mans sense . As namely when they went through the redde Sea , there he made the waters to deuide themselues , and to stand like mighty mountaines on each side of them , in such sort , that they did most mauifestly sée , and behold the same . So likewise they saw , when Moses stroke the stony Rock , so that thereout gushed water . So they saw most euidently the walls of Iericho fall downe : and therefore if there be any miracle which is not apparent of itselfe , it is no miracle . Likewise what workes so euer be done by Satan or any of his Angels , if it be not euident and to bee discerned by mans sense , hence wee know that it is no miracle . Let vs by this property of a-true miracle , examine the miracle of the Altar of the Church of Rome , for in the Sacrament of the Altar , after the Priest hath said a few words as these , ( Hoc est corpus meum ) they teach that there a strange worke is brought to passe , for the substance of the bread which was on the Altar , is gone and is changed into the body of Christ : if it were so , then indéede it were a miracle : but if it be a miracle , then men may discerne it by one sense or other : For let them shew me an instance where the lord wrought any miracle which he did not subiect to the senses of man , but in this there is no miracle , which may be discerned by the senses : for the bread in the iudgment of al the senses seemeth the same , that it was before to y e sight , it séemeth to be the very same in substance , of the same quality and colour that it was of before , it hath the same taste it had before , to the handling it appeareth the same that it was before , and hath the same smelling that it had before , there is not any sense that iudgeth now otherwise of it , then it did before , & therfore it can be no true miracle . Indéed if before I séeing it to be bread , tasting , smelling , and touching it , do iudge it to be bread , should now , séeing , smelling , tasting , and féeling it , perceiue it to be the body of Christ , it were a true miracle : But séeing to all the senses , it appeareth one & the same that it was before , it cannot be a miracle : but they say the outward forme & external accident of y e bread yet remaineth , but the substance of it is turned into y ● body of Christ , which though we cānot perceiue by our senses , yet we are to beléeue by faith . But how did Christ himselfe deale with Thomas , when he doubted of his resurrection : he sayd ; Thrust thy finger into my side , and feele whether I haue not flesh & bones , for a spirit hath not as thou feelest me to haue ; he taketh away his doubt by the sence of féeling : and if this true naturall body of Christ were there in the bread , then might we feele it as Thomas did , for Christ still retaineth that his true and naturall body , although he be now glorified . In-so-much therefore that in the bread there is no miracle apparent to the senses , there is no miracle at all . But this is the difference ( in Gods Church ) that before it was common bread , ordained , and sanctified by the Lord , for the nourishment of our bodies , but now it is the holy bread , appointed , and set apart , and sanctified by the Lord , not so much for the nourishment of our bodies , but especially for the confirmation of our faith , and the foode of our soules . The same also is to be said of the Wine . Fourthly I adde : Wrought by the sole omnipotent power of God. Wherin I note the workers of miracles . The Lord himselfe worketh miracles , but peculiarlie and properly by his power , and not by his wisdom , though both be infinite , and that a miracle is wrought by the power of GOD , I prooue by these reasons . First a miracle is a worke of great power farre passing the power of all creatures , therefore it must néeds be wrought by the power of the Creator . Secondly , it is apparent by diuers places of the word of God , as Ioel. 2. 21. 30. there the holy Ghost ascribeth the working of miracles to the Lord himselfe . I will shew wonders in heauen and earth , saith the Lord , feare not O land , for I will do great things . Thirdly , the holy Ghost vseth this as an argument to prooue , that Iehouah is the Lord , and is onely to bee serued . Leuit. 26. Deut. 28. Albeit the Magitians of Egipt could worke many admirable wonders by their owne Arte , and by the instruction of the Diuill , yet they confessed that the workes of Moses were not done by Moses power , nor by any actor skill that was in Moses , nor yet by naturall causes , but by the finger of God , which is nothing else but his power . By this argument doth Christ prooue , that his miracles were not done by the power of Belzebub : If I by the finger of God cast out Diuils , by whom doe your children cast them out . Lastly , this may also appeare by the consideration of the meanes which the Lord vseth in working of miracles . As the shadow of Peter to cure diseases . Can any mans shadow cure another ? No , but the Lord would haue that this meanes should shew that the things were wrought by his power . So the Handkercher of Paul did cure diseases , not that there were any such vertue in it , but that it came from the Lord : So also did the hem of Christs garment : is there any power in the hem of a mans garment to cure diseases ? Surely no , but the Lord vseth that meanes to teach vs thereby that his power onely doth worke it . Here then we must acknowledge , that miracles are wrought only by the Lord , and serue greatly to the aduancing of his glory . Lastly we must consider , that a miracle is contrary to the instinct of Nature . ] Nature had neuer any such inclination , as to bring to passe any miracle , as when the water stood on two parts , nature had a desire to make the waters runne , when as then the waters stoode , it was contrarie to nature . The vse . The vse that we must make hereof , is to giue to God that which is his owne , that wee should acknowledge him to be the sole author and worker of miracles , that either haue béene or shall be in the world . If thou giue them to Satan , then doest thou constitute him , instéed of the Lord himselfe . Art thou the Lords ? then know , that neither Sathan , nor any creature , is able to worke any miracle against thée . If thou be his , rather then his name should be dishonoured by thée , hee will worke miraculously , for thy good and preseruation . Further , this serueth to ratifie our faith in the power of God. The Diuill is his seruant , whether he will or not , he can do nothing but that which the Lord willeth . And hereby we hold that our bodies shall be raised againe at the last day . For God is able to worke all miracles : although there be neither bone , skin , nor flesh left , yet hee is able to ioyne flesh to flesh , sinew to sinew , and raise vs vp againe with the same bodies , we had before . The second part of this Sermon . Now remaineth some-thing to be spoken more plainely and particularly of miracles . For as in all other things , so also in miracles , the Lord vseth diuerse and sundry wayes of working . For eyther himselfe alone , and of himselfe alone , or else he vseth some creature in the working of the same . As in the creation of the world , hee vsed not any thing out of himselfe , but in himselfe , by himselfe , and of himselfe alone , he created all things of nothing . So likewise in the working of some miracles , it pleaseth him not to admit the vse of any creature whatsoeuer . As when hée stayed the sunne in the firmament , hee did it of himselfe without the helpe of any other . So also he turned back the shadow of the Dyall of Azah by himselfe alone without the vse of any other . But neuerthelesse in working some miracles , he vseth meanes , but especially man for the meanes thereof . As in all the myracles wrought in Egipt , the Lord did worke them indéed , but by the hand of Moses and Aaron . He deuided the redde Sea so , that Israel passed through on drye foote , but it was done by Moses . So also hee wrought many miracles in the wildernesse before the Isralites , but by the hands of Moses and Aaron . So some miracles were done by Judges , some by Elizaeus , and others of the Prophets . So also God wrought miracles afterward , not only by his sonne , but also by the hands of the Apostles . So that it is a true point of religion , to holde , that the Lord in working of miracles , doth oftentimes vse the meanes of man therin . In this doctrine wee are to take héede of these two dangerous points . First , that we derogate nothing from the Maiestie of God , although hee vse meanes in the working of many miracles . Secondly , that we do not magnifie the Creature , which the Lord vseth aboue that which is conuenient , Into which many haue fallen heretofore . For the auoyding therefore of them , it is necessary to hold these two points of Religion : first to beléeue and know that the omnipotent power of God cannot be communicated to any creature . For the Lord saith , as of his wisedome , iustice and mercy , so also of his power . I will not giue my glory to another . We are therefore to hold , that the power of God cannot beséeme any creature whatsoeuer , no though it bee an Angell of Heauen . Secondly , that wee must know , remember , and constantly beléeue , that albeit the power of GOD could be communicated to any creature , either in heauen or in earth , yet that there is no creature capeable thereof , no creature is able to beare it . This is euident in the example of Peter , before whome when CHRIST had wrought a miracle , and hee had séene some small sight of his glory , he sayd , Depart from mee Lord , for I am a sinfull man. If Peter could not abide the glimmering of his glory , and if it brought his sinnes to memory : insomuch that hee thought himselfe vnworthy of his presence : how much more vnable had hee béene to bears the weight thereof . But ( may some say ) if this bee so , why then doth the Lord vse meanes in working of miracles ? why doth hee vse men Prophets , Apostles , yea and those also which haue no iustifying faith , and also other creatures ? I answer , the Lord vseth them , not because he stands in néed of them ( for he can worke all things of himselfe ) neither vseth he them , that men should ascribe lesse to him , and more to the creatures which he vseth , but for to teach vs these thrée things . First to teach vs , how his Maiestie doth approoue the meanes whereby things are brought to passe : for if the Lord vseth meanes when as they be of lesse vse , much more wil he approoue when the meanes are vsed which haue some power to bring things to passe . This then is the first cause why the Lord vseth meanes , to shew that he would haue vs kept , maintained and liue in this world , but so , as by vsing such meanes , as his Maiestie shall appoint . Therefore no man ought to neglect and contemne the meanes , least hee oppose himselfe against the Lord Secondly , the Lord vseth creatures in working miracles , to support and vphold mans weaknesse , who is not able to looke on his Maiestie , when hee worketh himselfe . This is plaine in the example of the Israelites . Exod. 19. when they came to Mount Sinai , to heare the Lord , there was such thunder and lightning , and the sound of a Trumpet excéeding lowd , and the Mount all of a smoake , because the Lord came downe by fire , they were so bereft of their sences , and were so afraide , that afterward they desired the Lord not to speake to them himselfe any more , but that they might haue Moses to speake vnto them , and they would heare him . Thirdly the Lord vseth meanes for the tryall of our faith , of our religion , and conscience , whether wee will ascribe the worke that is wrought to the worker thereof , or to the meanes , or partly to the worker , and partly to the meanes , or as some doe , all to the meanes , and none to the worker . The Lord tryeth whether we will be constant , to ascribe the power that is in miracles vnto his Maiestie , for in the miracles of Christ , we sée how diuersly they were expounded , albeit they were effected by the finger of God , yet the Pharisees would not ascribe them to the worker , but sayd , that hee wrought miracles by Belzebub the Prince of Deuils . This is the corruption of man and want of faith : they are ready to ascribe though not all , yet at the least some part of the miracle to creatures , which are but the meanes , and not wholy to the Lord , who is the onely worker of miracles ; for these causes the Lord vseth meanes in working miracles , to teach vs these things thereby , for all miracles are wrought not for him , but for our cause . The meanes which the Lord vseth are of diuers sorts , but especially thrée . First , some meanes which the Lord vseth in working of miracles , are such as may séeme to men to haue some power in them , for the working of the miracle . As when Moses came to the red Sea , he lift vp his Rod , and stretched out his hand ouer the waters . So when he came to the Rocke to get water for the people , he strooke the Rocke with his staffe , which séemed to haue some power in it , to make the water gush out of the Rock , as afterward it did . The second sort of meanes which the Lord vseth , are such as haue not so much as an appearance of any force or power , or vse , in the working of the miracle . Such was the hem of Christs garment , the hem of a garment hath not so much as an appearance , that it should heale any that are diseased . Such was the handkercher of Paule to cure diseases , what are handkerchers or swadling cloutes ( as we may aswell say , for the curing of diseases ) such was the shadow of Peter , where vnto some comming were healed of their diseases . These were wrought when the Apostles were ignorant thereof , and when they were occupied about other matters . But yet it pleaseth the Lord to vse such means , although they haue not any appearance of any power in the working of a miracle . Thirdly , the Lord vseth such meanes as are not auaileable for the worke , but séeme to hinder it , as in curing of the blinde man , the claye which was made , and layde vpon his eyes , this CHRIST ( who was God and man ) vsed , though it séemed to containe in it a naturall hinderance to the Miracle . These thrée sorts of meanes the Lord vseth , to teach vs thrée notable points . First he vseth the first meanes to trie the trueth of our faith , to sée whether we be so firme in faith , and whether we will so wholy relie vpon him , as that hée will giue all glory to him for the working of the miracle , though the meanes vsed doe séeme to haue some power of bringing it to passe , wee must therefore learne to giue all glory to the Lord whatsoeuer . Secondly , the second sort of meanes that the Lord vseth , is to teache vs , that it is he alone that worketh miracles , and not the creature which is vsed , his sole omnipotent power doth worke it : Let the meanes doe or bee what it will , whether it be any creature what-so-euer , or no creature , as was the shadowe of Peter which was nothing , but the absence of light . Let vs acknowledge the LORD to bee the onely cause and worker of the miracle . Thirdly the third sort of meanes , teacheth vs to giue nothing to the creature it selfe which is vsed , which is contrary to the opinion of many superstitious people , and contrarie to all Coniurers , Sorcerers , or casters of Figures : Sathan maketh them to thinke that the miracle is brought to passe by him , or the meanes which hee appointeth , and not by the power of GOD. But wee must acknowlegde that all Creatures what-so-euer , that albeit the power of Angels be great , yet if all these were ioyned together , yet they were not able to worke the least miracle that could be . This doctrine hath singular vse . First it teacheth vs what a miracle is . Secondly , what a miracle is not : as all manner of appearances are no miracles , whether they bee illusions of Sathan , or procéed from the deceipt , subtilty , and agilitie of man , none of them are miracles . So the preseruation of mankind , albeit it bee a true worke wrought by God onely , yet because it is a true vsuall and ordinary worke , it is no miracle , for euery miracle is a rare worke of God. Thirdly , it teacheth vs that no worke is a miracle which cannot bee felt , smelled , or perceiued by some of the senses : when men therefore hold vs in hand that there is a myracle , yet if wee cannot sée any thing , feele , smell , or taste any thing , contrary to the ordinary manner , there is no miracle wrought . Therefore let the malignant Church of Rome , teach , write , and decrée in their counsels , that there is a miracle wrought in the Sacrifice of their Altar ; yet because I can neyther sée , touch , smell , nor taste any thing but the same that was before , it cannot bee any Miracle . Fourthly , euery miracle is wrought by the sole omnipotent power of GOD. If any worke bee done by the power of Sathan , or of any man : or any thing bee done wonderfully by the power of Nature , it is no miracle . If Sathan hath power to doe any strange thing , it is a naturall worke , and therefore no miracle . So also of the good Angels . So likewise if we sée strange things come to passe in the Heauens by Naturall causes , wee are not to thinke they are any miracles . Last of all , if any thing fall out according to the rare strength and power of some Waters , or other creatures , if it fall out by Nature , or if partlye by Arte , and partlye by Nature , it is no miracle . Whatsoeuer therefore is not brought to passe by the sole omnipotent power of God , and that is not contrary to Nature , it is no miracle . It followeth now to sée , how many sorts and kinds of miracles there be . I meane not how many sorts there be in Nature ( for so there is but onely one true miracle ) but in name , and as they are called , for so there may be diuerse , and this I gather out of the words of these Pharisees . How can a man that is a sinner doe such miracles ? insinuating thereby , that there bee some miracles which sinners may doe , yet not such as CHRIST had done : Out of this place then wee gather that in name there bee two sorts of miracles . One is a true and diuine miracle , which is that whereof wee haue spoken before , which is an vnbeceaueable miracle , for it is not done to deceiue any , but to magnifie the worke thereof , and for the good of them for whom it is wrought , and for the profit of those which behold it , it is called diuine because it is wrought by the soule omnipotent power of God. Besides this there is a false vaine and deceiueable miracle , false I say because it is not this , for whatsoeuer is not this , is a false Miracle , and vaine , because it cannot haue any good , Godly , profitable and holy vse to the conscience of man , and deceiueable , because it deludeth men that are to discerne and iudge of it . This is the miracle which the Pharisees here speake of , the which is granted to bee done by the wicked . Elsewhere in the scriptures wee read , who are the workers of this miracle , as namely Sathan himselfe doth often-times worke it . So also his Ministers do often-times worke the same , for the holy Ghost teacheth vs , Math. 24. 24. That in the latter dayes there shall come false Christs and false Prophets , and shewe great signes , and wonders , so that if it were possible they should deceiue the very Elect. Wée must not imagine that the false Christs shall worke true miracles , but they shall worke such strange and wonderfull things , that they should carry away many after them : nay if the Lord had not decréed in his secret counsell to saue them that they should neuer fall away , they would also deceiue them . Whereby wee may bee admonished , that séeing wee are in the last age of the world , that fearefull times are at hand , wherein false Christs shall arise and deceiue many . And is not Satan now strong in the hearts of the reprobates ? that they will teach false doctrines . Now what if Heretickes and Scismatickes should haue power to confirme their doctrine by miracles and strange wonders ? would not many beléeue in them ? Let vs therefore ( as Paule taught the Galathians ) prepare our hearts , that if an Angell from Heauen teach vs any other doctrine then that which wee haue receiued in the written word of GOD , let him bee accursed . The Holy Ghost also foretelleth vs , 2 Thes . 2. 9. That before the comming of CHRIST to iudgement , shall appeare Antichrist with all power , with signes , and lying wonders . The Holy Ghost doth before admonish vs hereof , That wee should not wauer at euery motion , nor fall away at euery tryall , but bee constant , and hold fast the Doctrine which wee haue receiued from the Lord , by his Prophets , his Sonne , and his Apostles : then although wee bee tryed with Hereticks and Scismatickes , and séeme to ourselues and to others to be lost , yet wee shall bee reserued to eternall saluation . But some man may say . If Sathan can worke such miracles , and the Lord would haue false Christs to arise and worke wonders , how shall wee iudge of a miracle that is done : whether it proceed from the Lord , or from Sathan and his Ministers , from a good cause and worker , or from an euill , and what wee are to holde and thinke of the power of Sathan , how farre it reacheth , and what it is able to doe . I answer , that this is a very necessary point to bee knowne , and séeing wee haue entred into the handling of miracles , wee will shew what miracles can bée wrought by Sathan , what is his power , where it beginneth , and where it endeth . The third part of this Sermon . Now therfore it remaineth to speake of the power of Sathan . Certaine it is , and wee are to beléeue it by faith , that the power of Sathan is not equall to the power of GOD : it is not so strong , so large , and so wide : it is euery way infinitly lesse ; there is no comparison betwéene that which is infinite and that which is finite . If wée compare it with good Angels , it will be lesse then some , and greater then other some , as afterward we shall more plainely sée : but if wee compare it with the power of man , it is farre greater euery way : but yet wee must know that is a finite and naturall power , not supernaturall ; for then none could bee saued : it is mightie , but yet not Almightie : but that we may better conceiue of it : let vs lée wherein it lyeth . All the power that Sathan hath consisteth in two points : First in his knowledge or vnderstanding . Secondly , in his déed , action , or worke . For according as a mans knowledge is , such is his déed : so is Sathans : as his knowledge is great , so also his worke great . For his knowledge it is to bee considered whence it ariseth , and how hee commeth by it , so shall wee better iudge of the greatnesse thereof . Hee hath his knowledge by these meanes that follow . First from his spirituall Nature , for by Nature hee is a spirit , and therfore by nature hath the measure of knowledge giuen by GOD to a spirit which is great . Wee know that there is a greater measure of knowledge in man , then is in a brute beast , by reason of that nature which the Lord hath giuen to man aboue beasts . So the Diuill is made of a spirituall substance , and of that onely : so that hee hath not a body which might hinder him to sée into the nature , quality , and operation of a spirite , and therefore being a spirit , he hath the knowledge of a spirit . In that therefore he is a spirit , hee hath a greater famili , aritic with our spirites , then otherwise hee could haue . In regarde therefore of his Nature his knowledge is great . Secondarily ; the measure of his knowledge may bee discerned by his creation . GOD created him a good Angell , and gaue him the same measure of knowledge that hee gaue to other Angels : Looke therefore what knowledge is in a good Angell by creation , the same knowledge is in Sathan by his creation . It may bee that hee retaineth still that measure of knowledge which hee then receiued , albeit as it may bee thought , that as man by his fall , lost a great measure of that knowledge which hee had by his creation : so the Diuill lost a great measure of his knowledge by his Apostacie from the Lord. Further it is to be knowne , that the diuil being now fallen , is not of the consultation of the Lord , as the good Angels are , for they stand alwaies before his face , ready to doe any thing that hee shall command them , for the good of the Elect , and therefore they are of the consultations of the Lord , but Sathan is not so , and therefore hee cannot haue so great knowledge as they haue , which is a great comfort to those that be the true children of GOD , that the good Angels , by the measure of their knowledge , are more able to saue and defend vs , then the Diuill is by the measure of his knowledge to harme vs. Thirdly , the Diuill since his fall , hath increased his knowledge , both on the things on earth , and of the wayes of God , by long obseruations and continuall experience , who hath alwayes had experimentall knowledge of the nature of man : for he is well acquainted with the age of men , he knoweth what be their affections , what is their nature , and what is their disposition , hee knoweth what things be offensiue to men , hee knoweth also what pleaseth them best in their young age , what in their middle age , and what in their olde age . And as in these things , so also hath hee experience in supernaturall things . For he remembreth by whom he hath béene resisted , and who will not yéeld to him . This then must greatly amplifie his knowledge , séeing he hath alwayes had such long experience of all things that come to passe . As put the case there were one man aliue which were perfect in sense , in body , in minde , in reason , and memory , and in all the faculties , both of the body and the minde , that had liued from the beginning of the world vnto this daye , and had obserued all things that had fallen out heretofore : this man would tell such wonderfull things , both past and to come , by naturall causes , and continuall obseruation , that I feare me least many would worship him as a GOD : therefore the Diuill must néedes haue great knowledge , séeing that he hath had all these . But he knoweth more then any man could haue done : for hee doth not onely know those among whom he liueth , and the things that falleth out amongst them , but hee goeth about into euery familie and countrie , obserueth what is done , and is well acquainted with their conuersation . Fourthly , besides this hee hath also another meanes to increase his knowledge . When the Lord commandeth him to appeare before him to render accounts of all the workes that hee hath done , Iob. 1. 16. When the children of GOD , that is the good Angels came before the Lord , Sathan stood amongst them , and the Lord said vnto him , Whence commest thou ? and hee answered , From compassing the Earth too and fro : and the Lord sayd . Hast thou not considered my seruant Iob , how there is none like him in the earth , an vpright and iust man ? Sathan answered : It is not for nothing that Iob feareth thee , hast thou not made a hedge about him and his house , and about euery thing which hee hath on euery side ? but touch all that hee hath , and then see whether hee will not blaspheme thee to thy face . Sathan knew well enough , that man will make shew of religion in prosperitie , but in aduersitie , by impatience would fall away : For herevpon the Lord gaue him libertie to afflict Iob , in visiting his body with sicknesse , in taking away his children , and his goods : but whence hath hee this knowledge ? from the reuelation of the Lord : hee knew that Iob should bee visited with great sicknesse , and loose his children , and his goods , when he heard it from the Lord , and so he knoweth many other things which are to come to passe , and after hee once knoweth them , hee goeth to Witches or such like , and tels them thereof , who like wise tell others of the same before it comes to passe , and so deceiue men thereby , making them to thinke that they knowe it of themselues : but neither they , nor the Diuell know it of themselues , but by reuelation of the LORD vnto Sathan . Fiftly , Sathan hath another excellent meanes to increase his knowledge which the Lord hath also granted vnto men : for they know what is to come by the Reuelation of the Prophets : for if there be any curse belonging to the people , the Prophets do denounce the same , & make the people to know thereof , by the preaching of the word : whereas therefore the worde is preached , there is Sathan present : he obserueth the doctrine , whether it be of power to bring men from the kingdome of darkenesse , to the Lord : from sinne vnto repentance . If it bee , then is he must busie , either to step it from the Care , or to pull it out of the heart , if they haue once receiued it , as Math. 13. 19. By this meanes therefore hee increaseth his knowledge , that hee may worke more couertly , and bee the lesse discerned : for hee can turne him-selfe into an Angell of light . Sixtly , he hath yet another meanes to increase his knowledge , and that is by the obseruation of naturall causes . If you speake of an Astronomer , he can tell that best : if yée speake of an Astrologer , he is most cunning there in . Yea that which men gesse at , and as it were groape at in the darke , hee beholdeth and knoweth most certainlie , and can tell any thing that is to come to passe by the course of the Starres , and other naturall causes . If we speake of knowledge in the Artes , there is none comparable to him : hee is most skilfull in all the tongues , and there is no time that is hid from him . So that by these meanes hee hath wonderfully increased his knowledge . But some may say : Hath hee knowledge in any thing , in which the good Angels haue no knowledge ? No for they are as diligent for the saluation of the godly , as he is for their destruction . Psal . 91. 11. GOD giueth his Angels charge to kéepe Christ and all that are his , in all their wayes : nay they pitche their tents about him that feareth the Lord to kéepe him on euery side , that no harme befall him any way . And therefore as soone as Sathan had left off tempting Christ , the good Angels came and ministred vnto him all things that were requisite for him in this life . But doth not Sathans knowledge serue to the working of a miracle ? No : for it is a finite knowledge , and therfore cannot produce any miracle , for euery true miracle is wrought by an omnipotent power . The second thing wherein Satans power doth consist in his action , or his déed , which as his knowledge is great , so it is likewise great . Let vs therefore see his actions . The déede of perswading is great , for hee mooued Cam contrary to his knowledge , and contrary to Nature , not onely to reuile his brother , but to kill him , hee talked not with Caine , but by motions and perswasions in his heart did allure him therevnto . But it appeareth more great in his first action against mankinde , as when he came to our first parents in the forme of a Serpent ( which argueth his great power , that hee can transforme himselfe into such a creature , and abuse the tongue of a Serpent to that end . ) So wee read of his actions also in Exodus , when Moses wrought miracles before Pharaoh by the finger of God. Satan also by his Enchanters did worke the same miracles , yet not true miracles , because they did them not by the finger of God , but by the power of Sathan . So also 1. Samuel . 28. Sathan comes to a witch , and would also tell the witch what successe Saule should haue in his battell , that hee tooke in hand , hee came in the shape of Samuel , so that Saule thought he had béene Samuell . So also would hee talke familiarly with men : therefore the Lord gaue a law , that if any one consulted with a familiar spirit , he should dye , which law had béene in vaine , if none had consulted familiarly with him . So hee was a lyer in the mouth of all the false Prophets , although they themselues did not at that time perceiue it . So he possessed mens bodies , as in the Gospell , when our Sauiour had cast him out of a man , hee straight way went into a heard of Swine , and euen so he is able to draw mens bodies after him . Wée may also sée his power by a comparison with the good Angels . 2. Kings . 19. An Angel of the Lord slew an hundreth and 85000. men of Zenacheribs Host in one night . Now the same power is in Sathan by his creation , which hereby appeareth to be very great . So when he carried Christs body vpon a Pinacle of the Temple , and vp into a Mountaine to tempt him . And Acts 16. 19. there were exoreistes that would cast forth Diuils in the name of Iesus , but the euill spirit in the man , ranne on them , and ouer-came them , so that they sled out of the house naked , and wounded . It is therefore certaine , that Sathan is of a wonderfull power , and that the children of God haue oftentimes tried , both in themselues , & also in others . Among many other I remember one that is worthy remembrance . There was a man in Geneua who féeling some-thing to fall out contrary to his minde , and for diuers causes which is not néedfull to repeate , blasphemed God , & desired that if there were any Diuils they might come and take him away , who was presently in the ayre , and neuer heard of after , saue only that his cap fel off his head , which sheweth that Satan hath great power : This teacheth vs that mē must not be carelesse , but must looke to themselues : For Sathan is a roaring Lion seeking whom hee may soonest deuoure : watch therefore and pray , least yee fall into temptation . But if Satans power be so great , how comes it to passe , that many men doe so well in this world ? I answer this power is barred and limitted by the Lord , and that by two especiall limits . The first limite , is his Nature , for hee is not able to doe any thing then that which his naturall disposition will permit and suffer . The second limit is , the will of GOD : for hee can doe nothing against the will of GOD. Except the Lord doe eyther permit him or command him , hee is not able to doe any thing at all . As it is also in other creatures , the waters should by nature ouer-flowe the whole earth , yet they doe not because it is the will of God. So also is it with Sathan , as appeareth , when the Lord gaue him power of all Iobs goods , beyond the Lords will he could not go , for the Lord will not suffer him to doe any thing to his children : but onely th● which shall tend to their good . Ar thou in misery , or in any dangerous distresse , wherein thou art most subiect to the cruelty of Sathan ? bee of good comfort , Sathan is limited , hée cannot doe any thing to thée , but onely that which the Lord commandeth him . But may not Sathans knowledge and power bee vsed ? I answere it may . God vseth it in punishing , trying , and correcting his children . Againe the Apostles vsed his power for they haue deliuered men to Sathan as Paule did . 1. Tim. 1. 20. Himeneus and Alexander , and as hee would haue done the incestuous Corinths . But may not la man vse it in familiar sort , in talking , barganing , and consulting with Sathan ? No. This is forbidden Deut. 18. Leuit. 20. and wee are commanded to resist the Diuill , and to flie from him , wee must not therefore consult with him . He may oftentimes tell the trueth , but wee must not accept it . Christ gaue vs example hereof , for hee sayd , that Christ was the Sonne of God , which was a trueth , yet Christ commanded him to bee silent , to teach vs , that the truth is not to be receiued from him , for he is the Father of lyes . Héere then all men are forbidden to séeke vnto Sathan , to know any trueth whatsoeuer . And therefore hereby wee condemne those that vse witcherie , by the counsell of Sathan : and in the former places , the very action of consulting with Sathan , though no harme come thereby , is flatly death to the partie : I would this law were established in all Christian Churches , then there would not be so many witches in that kinde , as now there are . I confesse indéed , there be some which be counted witches , which indéed are not , as namely those which hurt Cattell , as Oxen , Horse , Swine , or such like , or else children , not from the counsell of Sathan , but by the traditions of other women , by poysoning them , in dooing nothing but vsing the naturall causes thereof . Those I would haue punished , yet not in the name of witches , but in the name of murtherers . Some men thinke that they may ouerrule Sathan by coniuration , in vsing this preparation , which is set downe by some of late , that they must make a Circle , and in it make Triangles , Quadrangles , and Crosses , and speake certaine words , as saying the Pater-noster , and many other such like things that they may call vp Sathan in what shape they will , and hee will appeare and doe for them , that which they desire . But is Sathan a friend of theirs ? can any such things make him obedient to man ? Doest thou thinke that y ● canst ouer-rule him by this means ? No surely , but hee rather by this meanes deceiueth thée , and all that are of thine opinion . And thus hée deceiueth them that vse Characters . So there bee Charmes vsed to get away the Head-ache , and Tooth-ache . But doth the Charme get it away ? No , Sathan knoweth before that thy headache shall goe away , and therefore causeth thée to vse that Charme , and thereby would mooue thée to ascribe it to the Charme . But when Sathan whispereth men in their eares : how shall they know whether it bée hée , or a good Angell that speaketh to them ? I answer : there be diuerse manifest tokens , whereby thou mayest discerne this . First the Lord doth not now vse such meanes to reueale his will vnto men : thou art therefore alway to suspect it to be of Sathan . Secondly , if it be a good Angell , thou maiest know by this : for if it bee a good Angell , it will tell thée , eyther at first or at last , what it is , and for what it commeth , and from whence , as in times past the good Angels shewed themselues to Abraham and Lot. Thirdly , if it bee a good Angell , hee will allure thee to kéepe the written word of God , if hee doe not , then suspect him . The vse . The vse of all this doctrine is to lead vs vnto God , to acknowledge him to bee our onely Lord and Sauiour , and to embrace the Sonne of God , as our King. In all things therefore wee must goe vnto him . But whereas it is said : How can a man that is a sinner doe such Miracles ? it may bee asked whether Gods enemies can worke any miracles ? I answer : hee that worketh is not against Christ , but with him : and wee sée that those which indeuoured Acts. 16. to worke a miracle could not . And there was a dissension among them . Herein we sée that the Lord doth so worke , that Christ and his doe finde fauour among their enemies , and that by their dissension among themselues . Here wee sée that Schisme is neither a note of a false Church , nor yet of a true Church , heere it is in a false Church . Schisme ariseth of the diuersitie of knowledge and iudgement of men : for all men haue not one knowledge and iudgement , and all sée not the trueth , and if they should , yet all haue not the like yéelding affection therevnto . Wee are therefore to prepare our selues to méet with schismes , for it is necessary that there should be Heresies , 1. Cor. 11. 10. & that in the Church of God , that those which are approoued might be knowne . FINIS . 
A13541	----	The Kings bath Affording many sweet and comfortable obseruations from the baptisme of Christ. Gathered by Thomas Taylor, preacher of the word of God at Redding in Barkshire. Taylor, Thomas, 1576-1632. 1620 Approx. 233 KB of XML-encoded text transcribed from 141 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A13541 STC 23831 ESTC S102223 99838020 99838020 2377 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13541) Transcribed from: (Early English Books Online ; image set 2377) Images scanned from microfilm: (Early English books, 1475-1640 ; 1435:01) The Kings bath Affording many sweet and comfortable obseruations from the baptisme of Christ. Gathered by Thomas Taylor, preacher of the word of God at Redding in Barkshire. Taylor, Thomas, 1576-1632. [2], 278 p. Imprinted by Felix Kyngston, for Thomas Man, and Iohn Bartlet, and are to be sold at the signe of the Talbot in Pater-noster Row, At London : 1620. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Baptism -- Early works to 1800. Christian life -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Emma (Leeson) Huber Sampled and proofread 2004-08 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE KINGS BATH . AFFORDING MANY SWEET AND COMfortable obseruations from the Baptisme of Christ. Gathered by THOMAS TAYLOR , Preacher of the Word of God at Redding in Barkshire . AVGVST . Christus baptizatus non sibi , sed nobis . AT LONDON , Imprinted by Felix Kyngston , for Thomas Man , and Iohn Bartlet , and are to be sold at the signe of the Talbot in Pater-noster Row. 1620. THE KINGS BATH . MATH . 3. 13. to the end . Then came Iesus from Galile to Iordan vnto Iohn , to be baptized of him . 14. But Iohn put him back , saying , I haue neede to be baptized of thee , and commest thou to me ? 15. But Iesus answering , said to him , Let be now , for thus it becommeth vs to fulfill all righteousnesse : So he suffered him . 16. And Iesus , when he was baptized , came straight out of the water , and loe , the heauens were opened vnto him , and he saw the Spirit of God descending like a Doue , and lighting vpon him . 17. And loe , a voice came from heauen , saying , This is my beloued Sonne in whom I am well pleased . IN this Chapter the holy Euangelist hath preached Christ in Iohns ministrie and baptisme : now hee beginneth to preach him from his owne facts and ministry , and in the words are two things : 1. The baptisme of Christ. 2. His solemne inauguration into his office . 1. In the baptisme are , 1. the preparation : 2. the baptisme it selfe . 1. In the preparation are , 1. the time , Then. 2. The place , Christ came from Galile to Iordan . 3. The end of his comming , he came to Iohn to bee baptized of him . 4. The dialogue betweene Christ and Iohn , verse 14. 15. 2. The baptisme it selfe : Then he suffered him . 2. In his solemne inauguratiō are three particulars : 1. The opening of the heauens . 2. A visible appearance of the holy Ghost , in the shape of a Doue . 3. His Fathers voice and testimonie of him . FIrst , of the time , then : Marke saith , chap. 1. 9. in those dayes , inferring it ( as Mathew ) vpon Iohns ministerie : when Iohn had enflamed the people with earnest affection and desire to see Christ , whom he had so highly preferred aboue himselfe ; when the mindes of men were so impatient of delay in this expectation of the Messiah , as they would haue giuen this honour to Iohn himselfe , then came Iesus . 2. Then when Iohn had prepared the people with the baptisme of repentance , had smoothed the way to Christ , had cast downe high mountaines of pride , and had humbled men , then most fitly commeth Christ : so Luk. 3. 21. when as all the people were baptized , then Christ was baptized . 3. Then when Iesus began to be about thirty yeeres of age , ( saith Luk. 3. 23. ) at which age the Leuiticall Priests were admitted to publique ministry , and not before : for Iohn began in the fifteenth of Tiberius , and all consent that he was borne in the fifteenth of Augustus . 1. Note hence the truth of Scripture , and consent with it selfe ; this circumstance letteth vs see the accomplishment of two prophesies , the former in Malach. 4. 5. that Iohn Baptist must goe before Christ in the spirit of Elias , that preaching that saluation which Christ now brought after him , men might better both take notice , and giue better entertainement to him , whom now all expected : the latter in Malach. 3. 2. that after this Messenger is sent , the Lord must speedily come to his temple : this Marke expresseth plainly , chap. 1. 19. that when Iohn was committed to prison , then came Christ into Galile preaching ; and Math. 4. 12. when Iesus heard , that Iohn was deliuered vp , he returned into Galile : see Act. 1. 21 , 22. Whence learne , that the wise prouidence of God guideth not only al actions , but all the circūstances of them also . Eccles. 3. 1. To euery thing there is an appointed time ; whatsoeuer is done , suffered , enioyed , whether naturall , voluntary , or inuoluntary , it hath a set time wherein it is beautifull and comely . But especially euery vision and word of God is for an appointed time , Habak . 2. 3. and though long , yet at length euery promise , euery threat , euery prediction shall come to his iust period and performance . There was a due and appointed time , when Christ was to be incarnate , that is , the fulnesse of time , Gal. 4. 4. and then God sent his Son made of a woman : There was an appointed time to vndertake his ministry , when way was made for him by Iohns ministry : There was an appointed time to finish his worke in , an houre for the power of darknesse to worke in , before which time , though they could take vp stones against him , they could not throw them at him , but , when his houre was come , he went out to meete them . There was an appointed time , in which he was to be laid in the house of death , after which three dayes he could not be held . And as it was with him , so is it with the children of God by adoption , no thing befalls them but in Gods time , which they must waite and expect , not prescribe . Wantest thou any good thing ? waite Gods leasure as Abraham did : Art thou in misery vnder any euill present , or in feare of euill to come ? patiently expect the Lords set time ; sowe prayers , sowe teares , thou shalt reape in due time if thou faint not ; only make not haste . Lazarus must not be raised till the fourth day , nor Christ himselfe til the third . Times and seasons are in his hands , for the Father hath put them in his owne power . Againe , let vs be wise in obseruing and entertaining his seasons ; hee hath appointed vs a time of mercy , a day of visitation , a time when he is neere and may be found , a time when with the wise virgins we may enter , a time when the blessing may be obtained : and there is another time when if wee seeke with teares we shall not obtaine it , as Esau. This present day is our day ; now know God , enter fellowship with him , beleeue his word , obey his voice , and in this thy day follow the things of thy peace . 2. Note that then Christ is fitly preached , when Iohn hath made way for him : the law must prepare men , and leade them to Christ as a Schoolemaster ; the ceremoniall law points at him and shadowes him , but the morall forceth vnto him by shewing sinne and damnation without remedy , so as wee must despaire in our selues , & flye forth of our selues vnto Christ. He is a good scholler in Christs schoole that hath heard Iohns voice humbling him , and being driuen out of himselfe , hath heard the voice of Christ , saying , Beleeue in me , turne vnto God , and bring forth the fruites of new obedience . Secondly , the place : He came from Galile to Iordan . ● Christ dwelt in Nazaret , a towne of Galile , where all the while before he liued priuately , and by his labour in his calling sustained himselfe and his mother : for , that hee was called the Carpenter , and Carpenters sonne , proues that hee exercised that trade , Mark. 6. 3. and Iohn 7. 15. the Iewes wondred at his doctrine , seeing hee was not brought vp in learning . Thus he liued in obedience to his parents , and was counted a Nazarite . Christ hauing thus in his owne person sanctified the priuate callings of priuate men , now hee commeth forth in publique , and entreth vpon the gathering of his Church , by being himselfe gathered into it : now he leaues his parents , friends , and all , that hee may doe the worke for which he is sent . Here ariseth one question by the way , Whether a man may change his calling , and turne himselfe out of one into another as Christ here did ? The generall rule of a Christian , is , to abide in the vocation wherein he is called , and one of the necessary conditions is constancy : But yet sometimes there may be a change of one calling into another , as in these cases : 1. For priuate necessity ; as when a man is disabled from his calling , as suppose , not suffered to execute it ; or else hindred by sicknesse , age , or any incurable disease ; or when one calling is not sufficient for his honest maintenance ; or when a calling is out of request ; or the worke of it is hindred : now a man may lawfully chāge his calling , good aduice and prayer going before . 2. For the publique good , as when a priuate man is called to be a Magistrate in a society ; and thus Christ changed his calling , and of a priuate man is called by his Father to be a publique person , euen the Mediator betweene God and man. But why is the Euangelist so diligent in the accurate describing of the places where these things were done ? For these reasons . 1. For the trueth of the History . 2. Christ and Iohn were by Gods prouidence brought vp in seuerall places so distant , as one knew not the other , till Christ came to his baptisme . This was so by Gods appointment , lest the Pharises should slander them , as if there were a collusion or plot between them : and therefore , Ioh. 1. 32. Iohn professed he knew him not , otherwise than by the signe which God gaue him , On whomsoeuer thou shalt see the Spirit descend and abide , that is he , ver . 33. it had not been fit for Iohn to haue spoke so much as he did of a familiar and knowne friend : Besides , Christ sent Disciples to Iohn , to shew him what was done : The blinde see , the deafe heare , and the poore receiue the Gospell , &c. 3. Nazareth was an obscure village , not fitted for this worke which Christ would haue to be done , not in a secret or remote place out of mens eyes , but in publique and in sight of all the people ; for so Luke saith , that when all the people were baptized , Christ was baptized ; hee would not creepe into his office , but would be solemnly and openly inaugurated , that men and Angels might take notice of him . 4. The Lord must come to his temple , as Malachi prophesied , and to his owne , Ioh. 1. 11. Now the place where Iohn preached , was in Iudea : for Palestina was diuided into three parts , Galile , Samaria , and Iudea ; now Iudea was the place , wherein Christ was especially to conuerse , and therefore it was meete he should be there called and set out : that was the place fittest for Iohn to performe his ministry towards him , whom he must make knowne to Israel , & point at as the Lamb of God , Ioh. 1. 31. 5. Christ made choise of Iordan , a famous riuer where Naaman was clensed from his leprosie , 2. Kings 5. 14. and which riuer those famous Prophets Eliah and Elisha had deuided with their cloke , 2. King. 2. 8 , 13. For speciall reason , 1. for whereas the Israelites about 1500. yeeres before passed ouer on dry land , vnder the conduct of Ioshua , vnto the land of Canaan : about the very same place did the true Ioshua , our Iesus , fulfill that type : for at Bethabara ( signifying the house of passage ouer , in memory of that famous passage : ) did Iohn baptize Christ ; secondly , there were the waters diuided againe ; that way might be made for our passage into our hea●●●ly Canaan , our Country 〈◊〉 aboue , Heb. 10. 20. Thirdly , there the Arke of God stood in Iordan , Iosh. 3. 17. Now our Propitiatory descends into Iordan . Fourthly , there God magnified Ioshua that day before all Israel : here God magnifies our Iesus to all the Israel of God , giuing such testimony vnto him as neuer was giuen to any creature . Fiftly , Iordan was but simple , pure and common water , fittest for baptisme , not mixt or distilled : and Christ will be baptized with no better , to shew that the words of Institution leaue no inherent holinesse in the water after the vse ; Iordan after this was a common floud & vsed to common vses , and so any thing may bee done with the water after a child is baptized . Neither find we to this Iordan-water , added eyther oyle , or salt , or creame , or spittle , or any such other deuice . But why doeth Christ come to Iohn ? the Lord to the seruant ? why rather did not Iohn goe to him ? or Christ might haue sent for him , and commaunded him to come to him ; but he takes a wearisome iourney vnto him : for from Nazaret to Bethabara was about 14. myles . Thus carnall reason iudgeth , that it had been fittest for Iohn to haue gone into Galile , and there haue preached and baptized , if it had bin only for Christs cause and ease ; but Christ in great wisedome would haue it otherwise . 1. In respect of Iohn : for it was prophecyed before of him , that hee must be the voice of a cryer in the wildernes of Iudea , and he must keepe his place assigned . 2. That which the first Adam lost from vs by pride , the second Adam would restore to vs by humility ; & in euery thing debaseth himselfe , and stoopeth to helpe vs vp being falne : and therefore hee that was borne in so meane a condition , & brought vp in a poore village , out of which it was a maruell that any good could come , he sorts himselfe among the common people , commeth to Iohn his seruant like a common man ; as before he was circūcised with the same knife with others , so now he will be washed with the same waters , in a common riuer with others ; he would not be singular , but , being clothed with y e same flesh , would be like other men , except in sinne , laying aside his glory for the time of dispensation . 3. He would hereby honor the ministry of man , in y t he submits himselfe vnto it , and seeketh to it with much paines and labour . Whence learne 1. To put on the same minde with our Lord , who for our good refused the glory of heauen , and laying dignity aside , would liue a temporal life among sinners , eate , wash , suffer and dye , and lye in the graue with and for sinners : Thus for our owne and others true good , wee should lay aside our reputation , as Moses refused to be called the sonne of Pharaohs daughter , to suffer with Gods people : a strange choyse , yet when he was of age , stayednesse and discretion , he made it . 2. As he was baptized , not by an Angell or Prince , but by an homely man that liued like an Eremite in an austere manner of life for dyet and clothing , so must not we account baser of the sacramēts for the meannesse of the man , if a lawfull minister , seeing Christ refused not the sacrament at Iohns hand ; neither must wee from the meanest minister , seeing the least in the Kingdom of God is greater then Iohn : nay , not the meannesse only , but euen the wickednes of a minister doth not pollute the sacrament to a worthy receiuer ; why ? 1. A good minister doth not make it the better to a bad man : therefore not a bad minister the worse to a good man. 2. The efficacy of a sacrament depends on Gods ordination , on the truth and power of Christ , not on mans goodnesse or badnesse . A message may bee as truely deliuered by a bad man , as a good : and good wax will receiue an impression as wel by a brazen seale as a golden one . But of this point ( God willing ) wee are to deale more fully elsewhere . 3. Christ was content to wash in a common water , in the floud Iordan ; he feared no infection from it , though Naaman the leper were washed there ; though the Pharises & hypocrites washed there , yet he takes no exception , contracts no vncleannesse : so the wickednesse of another Communicant doth not preiudice him that is rightly prepared ; though hee communicate with him in the Sacrament , yet not in his sinne . It maketh indeed for our cōfort , when we doe receiue with such as of whose godly life and conuersation we are perswaded , because in it wee professe our selues members & fellow Christians with them , and desire to be confirmed in that communion : Besides , our loue and zeale may be better stirred vp by the prayers and example of such , rather then by wicked ones : But notwithstanding , 1. no mans sin can defile another , or make Gods promise in vaine , nor the seale of it , to him that is no way accessary to it ; neither hath power to hinder him from the Sacrament . Eze. 18. 20. The same soule that sinneth , shall dye : & Gal. 6. 5. Euery man shall beare his owne burden . 2. Christ not onely communicated heere in the seruice of God with common men , but elsewhere with those assemblies in which were many notoriously wicked , as at Maries purification , Luk. 2. 22. and when he went vp yeerely with his parents to Ierusalem , Vers. 14. Besides , the Apostles were continually in the temple , notwithstanding all grosse corruptions in it , Luk. 24. 53. Act. 21. 26. And lastly , we should otherwise bee bound not to examine our selues onely , but al others with whome we communicate : but the Apostle saith , Let a man therefore examine himselfe , and so let him eate and drinke ; and , Hee that eateth & drinketh vnvvorthily , eateth & drinketh his owne damnation , 1. Cor. 11. 28 , 29. 4. Seeing Christ so honoured the ministerie of man , who dare disdaine the holy ministry , and societie of the Church , which the Sonne of God sought vnto ? Where be they that think it too base for them to goe to Church , to seek the Sacrament ? Oh it is more state to haue Baptisme come to them into their houses . Nay , but the Church is now our Iordan ; hither come , or else thou art more stately than Christ. How dare great men so despise our ministerie , which Christ in his owne person hath graced , that it is not worthie their presence ? The third point is , the end of Christs comming to Iohn , namely , that hee might be baptized of him . Why would Christ be baptized ? what need had he of it ? Christ needed not for himselfe : for 1. he needed not the regeneration of the holy Ghost , being sanctified in the wombe , and conceiued of him . 2. Baptisme is a Sacrament of clensing sinne , with which hee was neuer polluted . 3. What should it seale and signifie to him , which hee wanted ? But for sundrie other reasons it was fit he should : for ( to omit that giuen here by himselfe , till we come to it , So it becomes vs to fulfill all righteousnes : ) 1 , as the high Priest when he was inaugurated , had his whole body washed with water , so would our High Priest entring , be commended to his Fathers loue , and care , and protection in his office , by the publike ministerie of the Church , that the Truth might be answerable to the type . 2. Although hee vndertooke not the Sacrament as a Sacrament of regeneration , or as a symbole of new life , yet hee did , 1. as it was a Sacrament of Christian societie , 1. Cor. 12. 13. for , as by it the faithfull are set into his body , so would hee by it be set into the body of the Saints , and take on him the common marke and priuiledge of his members : euen as we see Kings and Princes , by whom all hold their freedome , will sometimes bee made free , and so receiue a publike testimony of association from their people : and loe here our Prince in the colours of a common souldier . 2. As Baptisme is a symbole of affliction , so hee would vndertake it : so Mar. 10. 38. Christ calles his crosse and death by the name of Baptisme . 3. Christ would bee baptized , not to wash himselfe , but vs ; not to put off sinne as we , but to put on our sinne , that so our sin in him might bee washt away , that hee might sanctifie this Sacrament to vs , and all waters the element of it , and in his owne person he might commend and confirme it vnto his Church : also to put an end to legall worship , and to testifie that we must be spiritually washed , whereto he sets seale first in his owne person . 4. That in nothing hee might be vnlike vs , sinne onely excepted , Hebr. 4. 15. But Iohn baptized the baptisme of repentance , which Christ needed not . Being sent in the similitude of sinfull flesh , Rom. 8. 3. hee would not disdaine the marke and badge of sinners ; he was as sicke among the sicke , that hee might be a most familiar and acceptable Physician , Is. 53. We counted him as plagued & smitten of God , and hee was numbred among the wicked , yea reiected behinde Barrabas . But how could he , no sinner , take vpon him the Sacrament , which is a symbole of remission of sins , of purification , of putting off the old man , and putting on the new ? 1. Hee was content to be as like sinners as might be , and not be a sinner , and therfore he that tooke the curse of sinne vpon him in his execrable death , abhorred not to take a badge of sinne vpon him in his holy baptisme . Admire the Lords humility who knew no sinne , yet standeth among sinners to be baptized . 2. Of the couenant of grace , whereof Baptisme is a seale , be two parts : 1. On Gods part , the promises of grace and remission of sinnes to beleeuers , with renouation of nature , &c. and thus Christ receiued it not for himselfe . 2. On mans , that is , by accepting of his seale or badge ; the obligation of our selues to resigne vp our selues wholly to him , and his seruice , and become his : and thus it was meete that Christ should accept the seale of the Couenant , that he might be bound in our name as our head to fulfill that , which we had promised , and God required at our hands by vertue of the Couenant , I will be thy God , and thou shalt be my people . And hence al the significatiue actions of Baptisme , applied to Christ , imply nothing else , but how hee was resigned vp wholly to his Father for vs and in our stead : as for example : 1. When Christ descended into the water , was signified his descending from heauen , and humbling of himselfe , to take flesh , suffer , and dye in it , chusing rather to lose his life , than his Father should lose the obedience of his Law. 2. The dipping , sprinkling , or his abode vnder the water , signified his death and buriall , by whose power and vertue our old man is dead and buried , that is , our corruption of nature is slaughtered and consumed . 3. His ascending out from the water , betokeneth his resurrection for our iustification , by the power of which we are regenerated and rise to life eternall : So as it appeares , that what wee were bound to , Christ hath first in himselfe performed ; and enableth vs also in some measure here below , but at last by his grace shall perfectly performe it in our full holinesse aboue with himselfe . But seeing Christ had been circumcised , his baptisme seemed needlesse . Indeed if hee had been a priuate man , and his baptisme only personall , this obiection might seeme the stronger , ( although the Iewes , conuerted by Peters sermon , and already circumcised , were baptized : ) But Christ as a publike person , and head of the Church , in other respects was to vndertake both Sacraments : 1. To shew himselfe the author of all Sacraments , both of the old Testament and new . 2. To manifest himselfe the Mediator of both peoples , redeemer of both , the destroyer of the wall of separation , who being our peace , hath ioyned Iew and Gentile , and of two made one . 3. To sanctifie both Sacramēts to both peoples , in whom they both attained their right ends and efficacie , and therefore hee that had sanctified Circumcision in his owne person to the Iewes , would now also sanctifie Baptisme to y e Gentiles . 4. That the law , which himselfe gaue to both peoples , himselfe might fulfill : for , seeing hee came to both peoples in the similitude of sinfull flesh , he would not refuse , but sanctifie the remedy of clensing the flesh to both ; hee would lastly approue and iustifie both Gods institutions to both peoples both of the old and new Circumcision , and cleare the whole Law to be holy , iust , and good . This is for our consolation : here we haue Christ manifesting himselfe our flesh , our brother , our suretie : here is the Word made flesh , God with vs , Immanuel ; God , not come downe in the likenesse of man , ( as they of Lystra thought of Paul and Barnabas : ) but cloathed with the very nature of man , who in his perfect age , hauing growne out the seuerall ages of infancie , child-hood , and youth , to shew himselfe true man , now of thirty yeeres of age , becomes as man , our brother in the couenant , and in the seale of it : yea our surety as God and man our absolute Mediator : he would , by vndertaking both Sacraments , shew himselfe not onely a member of both peoples , but also the Sauiour , head , and chiefe corner-stone , knitting both into one body , and spirituall house , which is his Church : And all this is for vs , that wee might haue sweete comfort ; Christ is among men , among sinners , that we might be among the sonnes and Saints of God ; he is washed as a sinner , not to bee clensed , but to clense vs : he stands in Iordan , that the waters of Gods wrath beeing staied on both sides , both peoples might passe ouer to the heauenly Canaan : In a word , that he might euery way helpe vs , he will bee euery way like vs : and to this purpose is this tabernacle of God amongst men , that we might haue way made to the tabernacle of God amongst Angels . Therefore if Satan or the infidelitie of our owne hearts set vpon vs , wee see whom wee haue beleeued , our saluation is surer than the gates of hell shall euer be able to ouerthrow . Againe , this is for our instruction , to note the excellencie and dignitie of this Sacrament , and what esteeme wee ought to haue it in : the Lord comes to the seruant a tedious iourney to seeke it ; yet many of vs , when it is brought to vs , turne our backes vpon it . What price set they vpon it , who flye foorth of the Church , when this Sacrament is to be administred ? Shal Christ that needed it not , come to it , and shall we that neede it , runne from it ? Shall he seek only the baptisme of water ? and shall we so vnder-value the baptisme of water and the Holie Ghost ? Shall he ( no sinner ) not refuse the signe of repentance for sinne ? and shall wee despise the broad Seale of remission of sinne ? Shall Christ himself seek to Iohns baptisme , and darest thou runne from Christ ? This I will adde to what I haue elsewhere largely deliuered , that whosoeuer doe not present themselues with due reuerence and meditations , but runne out carelesly and profanely when Baptisme is administred , they be farre from Christs example , and little comfort can they haue of their baptisme , but may well feare , lest those mysteries and benefits , offred and sealed to a member of the Congregation , belong not to them : for if they did , they would owne them , and not runne contemptuously from them : as good neuer baptized , as neuer meditate on it . But , were thy selfe to take no good by the Sacrament , in calling to minde thine owne couenant made in baptisme , with the fruite in thy selfe , yet good order requires thy presence : 1. Because the ordinance belongs not onely to the infants , parents , and sureties , but to the whole Congregation , as the entring of a free-man into a Corporatiō is by the whole . 2. God lookes it should be graced , and not scorned by turning thy back vpon it . Were it not a most irreuerent contempt , to runne out from the Word ? and is it not also , to runne from the Seale ? especially the blessed Trinitie being met to such a purpose , to seale such benefits to a member of that Congregation ? 3. Thy presence is requisite to helpe the infant by prayer , to ioyne with the Congregation in prayer , and in praise for the ingrafting of a member into Christs body . Vers. 14. But Iohn put him backe , saying , I haue need to be baptized of thee , and commest thou to mee ? Sect. 2. THis is a part of the dialogue betweene Christ and Iohn : For Iohn seeing Christ come to him , and his Baptisme , would haue hindred him in his purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbis vrgendo obnixè prohibebat ; forbad him , that is , instantly vrged him to forbeare , and refused to admit him , and that with some contention . Why did he so ? First , in respect of Christ. 1. Hee considered his Maiesty and greatnesse aboue himselfe , the Lambe of God , the Sonne of God , into whose name and faith all others are baptized . 2. Hee considered the purity of Christ , who had no need of the Baptisme of repentance ; he not onely had no sinne to be washed away , but also was the Lambe that tooke away the sinnes of the world : where there is no sinne ( thought Iohn ) there is no need of repentance , nor remission , nor the sacrament of it . Secondly , in respect of himselfe : 1. He considered his owne basenesse , I am not worthy to loose his shooe . 2. His own vncleannesse , and that hee was a sinner , and needed to be baptized of him ; and thought it vnmeet , that a sinner should wash him that was no sinner , and more fit , that himselfe should be washed by him . Thirdly , in respect of the people , lest ( seeing him baptized ) they should mis-conceiue of him : as , to be a sinner , and as one of the multitude , needing the Baptisme of repentance , especially seeing before the people were baptized , they came confessing their sinnes : for this ( in Iohns conceit ) might both wrong Christ , and the people , and weaken the testimony that himselfe had giuen of him . Whether did Iohn erre in prohibiting Christ , or no ? He did : for 1. well might he know , that Christ would not haue offered , or attempted , or made so tedious a iourney for any thing , either vnlawfull or inconuenient , but what was most holy , most necessary , both in respect of his owne calling , as also others saluation . 2. Our Sauiour in his answere implieth , that Iohn knew not all that belonged to his owne vocation . 3. In suffering Christ , hee reuoked his errour . Whence we see , that men of great vertues and excellency may erre , and be good men for all that . Iohn was an excellent Baptist , of admirable holinesse ; of whom Christ gaue testimony , that he was not a reed shaken , but more than a Prophet ; than whom a greater was not borne of women ; and yet he erred in that , which was neerly ioyned with his calling . This we see in Moses , the seruant and friend of God , Exod. 4. 13. who being called by God , at first ( in humility ) disabled himselfe ; and not that onely , but after God had giuen him satisfaction to all his doubts , vpon his foure refusals : 1. His owne insufficiency , and the greatnesse of the businesse , chap. 3. 11. 2. Because they might enquire after Gods name , ver . 14. 3. The incredulity of the people , who would not beleeue him . 4. His owne imperfection of speech : yet after all this he refused , and shewed so much infirmity , as God was very angry , euen so angry as a father could with a child . How did the Apostles at the Ascension of Christ still dreame of an earthly kingdome , Act. 1. 6. Whē wilt thou restore the kingdome to Israel ? And Peter , Act. 10. 14. being bid to rise and eate of things ceremoniall forbidden , said , Not so , Lord ; for no vncleane thing hath entred into my lips . 1. Because God reueales not all at first to his children , who must of weake ones grow stronger ; wee know but in part till that perfect come ; God wil haue his strength knowne in weakenesse . 2. That being stil in combat , they might watch so much the more , awake out of drowsinesse , shake off security , not triumph before victory , nor suffer their weapons to rust , as fearelesse of the enemy , but still be in subduing naturall corruption . Paul himselfe needed a prick in the flesh . This is the reason why all the Canaanites were not presently subdued , Deut. 7. 22. 3. To humble vs , and keepe vs lowe in our owne eyes , when we see what a gulfe of iniquitie we are wholy drowned in by nature , that euen the best by the best meanes and watch cannot be free ; and consequently , seeing herein the greatnesse and foulenesse of sin , we might also behold the infinite grace of God for his , Christ remitting it . 4. That neither themselues should be puffed vp with their owne great gifts , nor that others should entertaine too great an opinion of the best , as being aboue the nature of man : nor yet bee discouraged too much by indwelling corruptiō , seeing the best are in the same conflict against it as we are : nor lastly to feare the preuailing of it , or our finall falling away by it , seeing the best haue been preserued by the power of God to saluation , notwithstanding their owne weakenesse . 5. That it might make for Gods greater glory , and Satans greater confusion , by reseruing some enemies against the day of triumph . But seeing the best & dearest Saints haue erred , how may we trust their writings ? & , doth not this call the truth of the Scripture into question ? No : for the Penmen of Scripture , while they were in their worke , were directed by infallible assistance of the Spirit both in speaking and writing . 2. Pet. 1. 21. The holy men of God spake , as they vvere moued by the Holy Ghost : though the same men as men , & out of that vvork , did faile in iudgmēt & practice . Ionas in his prophecy could not erre , but as a man vvas impotēt in anger , vvhen he savv Niniue vvas not destroyed . Nathan , 2. Sam. 7. as a priuate man vvas deceiued , in giuing Dauid aduice touching the building of the Temple . Peter erred as a man , and went not with a right foote , and vvas vvorthy to be blamed , Gal. 2. 11. First then , seeing in the best , who vvere mirrors in the world , we haue a mirrour of our frailty , let vs denie our own strength as being priuie to our owne weaknesse , and acknowledge that as farre as we be exempted in any thing from errour , it is by the grace of God , by which wee stand : and hence will follow , that wee must apply God by prayer , that he would not leade vs into tentation . Secondly , beware of abusing this doctrine , which wicked men peruert to their owne destruction : Oh ( say they ) the best man aliue may erre : The iust mā sinneth seuen times a day . And so they make light account of foule sinnes : but 1. the place in the Prouerbs is abused : The iust falles seuen times a day , namely , into affliction , as the other part of the opposition sheweth . 2. The godly indeed doe fall into sinne , but keepe not a course in it , they goe not on as profane ones doe . 3. Wee must looke both at their falles and rising , as they doe not : Iohn continued not in this errour . Thirdly , wee see that there is no iust cause to refuse the word , because man shewes weaknesse in any thing ; for then Christ might haue refused the Baptisme of Iohn , and we the Scriptures , because of our Ministers frailties : but wee must consider , that many good Ministers know not all poynts , and none haue all perfections : what Iohn saw not at first , hee saw afterward ; and so may they . I haue need to bee baptized of thee . ] Some haue thought , that Iohn did not know Christ to bee the Sonne of God , and the Messias ; but onely by his speech , gate , and habite , tooke him to bee some worthy and excellent man. But 1. it is vnprobable , that this worthy Witnesse of him , who in the wombe sprang at his presence , as if then he had knowne him , who had immediatly before preached him to be so farre aboue himselfe , as that hee was not worthy to vnloose his shooe , that hee should not now know him to be him whom he preached . 2. If he had conceiued him to haue been onely some worthy man , hee would haue thought him fitter to haue been numbred among Gods people in their Baptisme , rather than haue forbidden him . 3. He must needs know him in his greatnes of Deity : for none could bee greater than not to need Baptisme , except the Son of God. 4. He confesseth that he knew him to bee more , and greater than a meere man , euen the Sonne of God , the King and Sauiour of his people , who only washeth them with the holy Ghost , and giueth them life eternall , I haue need to be baptized of thee . How is it then , that Iohn saith , chap. 1. 31 , 33. that he knew him not , but by that signe giuen him by him that sent him , Vpon whō thou shalt see the Spirit rest , that is he : the which signe was not yet accomplished , vntill after the Baptisme of Christ ? Iohn was filled with the holy Ghost , and by the same Spirit which caused him to acknowledge him in the wombe , before he had seene his face , was admonished that this was hee whom he preached . But in that he said , hee knew him not but by that signe , hee must bee thus vnderstood : 1. He knew him not by face before ; for hee had neuer seene him , for the reason before alleaged . 2. Though hee had in some sort knowne him when hee came to Baptisme , yet hee knew him not so fully and cleerly as hee did afterward by that signe : yea , that former knowledge compared with the latter , is scarce worthy the name of knowledge , but of ignorance : for as it was with the fathers and beleeuers of the old Testament , so is it heere ; Christ was after a sort known to that ancient people , but yet so obscurely , as compared to that knowledge in his appearing , it still carryeth the name of ignorance , Ephes. 3. 9. Paul speaking of Christs manifestation in the flesh , saith , that now that mysterie was brought to light , which was hid frō the beginning of the world . The former was a darke knowledge , as in a glasse or picture , this is face to face , at lest a knowledge by present . 3. Though Iohn knew him before the signe by a speciall reuelation , whereby he was after a sort manifested vnto himselfe , yet was he not so inwardly confirmed , as that hee durst preach him to be the man , though he had preached much of such a one ; and therefore , Ioh. 1. 34. As soone as hee had seene the Spirit rest on him , hee saith , I saw and bare record , that this is the Sonne of God , & ver . 36. pointed at him with his finger the next day , saying , Behold the Lambe of God : for now hee was openly manifested by this signe & others at his baptisme , not to Iohn only , but to all Israel . Out of this knowledge of Christ and himselfe , hee giueth this worthy testimony of him , I haue neede to be baptized of thee : I came of Adam , and contracted pollution : thou didst not , but wast sanctified of the holy Ghost to be a sanctifier of all ; Thou art Spirit , I am flesh : can flesh wash the Spirit ? I am a sinfull creature , thou who hast power to create , hast also the power of sanctifying ; Why doest thou that art Lord of all , rich ouer all , seeke wealth at my hands a poore and needfull creature , who should rather begge it of thee ? hath a sound man any neede of a Physician , or a cleane man of cleansing ? what spot is there in the immaculate & spotlesse Lambe of God ? I haue neede to be baptized of thee : ] in which worthy profession , 1. Note his humility ; hee acknowledgeth his neede and wants , yet a man risen to great perfection , then whom a greater was not borne of woman , so holy in his life , and so powerfull in doctrine , that all men held Iohn for a great Prophet ; yet he confesseth his neede of Christ , and of his baptisme . The greater gifts and graces a man hath , the more hee seeth his wants , and will be humbled for them . Iohn was priuiledged aboue all men , to be not onely a witnesse to Christ , but also one , to whom Christ himselfe seeketh for baptisme : now the more hee is exalted , the more doeth he abase himselfe , and in the presence of Christ thus honouring him , he makes himselfe of no reputation . Gen. 18. 27. Abraham cōming neere to God to intercede for Sodome , and hauing preuailed with God in sundry suites , was so farre from swelling in conceit of his familiarity with God , as that most modestly in sense of Gods presence and his owne basenesse , he saith , I haue begun to speake , and am but dust and ashes : and the neerer the Saints come to God , and are more graced by him , the more is their sense of their owne wants . Iob hauing heard of God by the hearing of the eare in the ministry , now more familiarly and fully , euen by the sight of the eye , in the signes of his speciall presence , breaketh out into these words , I abhorre my selfe , and repent in dust and ashes , chap. 42. 5 , 6. Luk. 5. 8. When Peter saw the dignity and diuinity of Christ in that miraculous draught of fishes , hee said , Depart from me , Lord , for I am a sinfull man. Why would Peter cast off his Master , or be cast off ? No , ( for he fell at his knees : ) but the maiestie of Christ forced him to descend into himselfe , and to see himselfe vtterly vnworthy of the cōpany or fellowship of Christ : Besides , the sight of his sinne made him feare , lest , if hee should be so neere Christ , hee might reuenge his sinne . 1. As a man , the more hee looketh vpon the body of the Sunne , the more shall hee discerne the weakenesse of his own sight : so the bright beames of Gods grace and glory lets a man see his owne impotency and nothing . 2. As in all other plants the roote groweth according to the encreasing of other parts : so in this plant of grace in the ground of mans heart by Gods finger , the roote of grace , which is true humility , groweth with euery other grace . First then , he that would see himselfe in the truest glasse , must draw neere to God and Christ , and he that would be something in himselfe , let him stand neere God a little , and he shall see his error . Isa. 40. 15. All nations are before him as the drop of a bucket , and as the dust of a ballance ; all nations are before him as nothing , and counted to him lesse then nothing , and vanity : Yea , the Angels themselues are comparatiuely powerlesse and impure in his sight ; how much more those that dwell in houses of clay , whose foundation is in the dust ? Secondly , examine thy selfe ; if thy grace be sound , it lets thee see thy wants and weakenesse , and keepes thee vnder , & leades thee into the practice of humility , thou wilt see some prickes in thy flesh humbling thee . Christ himselfe who was anointed aboue all his fellowes , what a lowly and humble course of life liued he in ? Paul before his conuersion , was a iolly fellow , aliue and able to stand alone : but , when grace tooke footing , then could he confesse himselfe the chiefe of sinners . The prodigall sonne in his prodigality thought none so good as he , he had no company fit for him in his fathers house : but , when he came to himselfe , and returned home , oh then hee was scarce worthy the place of a seruant . Let this curbe the pride and fulnesse of spirit , in such as seeme to themselues to be aduanced in grace aboue others . Much ambition is in the best ; and the Disciples in Christs schoole , at his elbow , and in his presence , will be contending who should be greatest , one cannot yeeld to another : what trifling follies driue euen Professors , who should haue first denied themselues , into comparisons , into contentions with violence , and all to obscure one another ? one will haue the praise of vnderstanding , another of speech , another of memory , another of iudgement ; and one must rise by anothers fall . Now would I like him of all Professors , who will striue for the praise of humility : and this man is ( by Christs determinatiō ) the greatest of all , who is in regard of himselfe the least of all , and in respect of others seruant to all . I know , great corruptions will thrust in vpon beautifull graces , but yet know thy grace to bee much blemished by such courses , and if this corruption grow and raigne , thou maist suspect the soundnesse and truth of it . 2. Obserue , Iohn acknowledgeth his need to be baptized . Why ? did not he preach the doctrine of repentance ? did not he seale the grace of the Couenant to beleeuers by baptisme ? what need then had he of it ? Hee meanes heere that baptisme , of which formerly he had spoken , by the holy Ghost and by fire : well hee knew , that hee could neuer apply to himselfe that grace , which was offered in the Word and Sacrament , vnlesse he were baptized with the holy Ghost , which was proper vnto Christ to doe . But what needed Iohn the baptisme of the Spirit ? he was sanctified from the wombe , and had receiued the spirit of regeneration and holinesse alreadie , and was a most gracious man. True it is , that Iohn had receiued grace , and possessed the benefits of the new Testament , and merit of Christ by faith , but yet 1. because he had them only in part , he sees his neede to haue them encreased and perfected : grace was rooted , but without the Spirit of Christ it could not grow . 2. Although he had receiued grace , yet hee knew it must needes lye idle , vnlesse Christ did by his Spirit continually quicken and moue it : therefore he needs still the baptisme of the Spirit , to inspire him with new life , and set him on worke in spirituall duties . 3. He knew , that though he had receiued grace and beginnings of saluation , yet hee could not perseuere in grace , and retaine those graces , vnlesse Christ did still by his Spirit worke powerfully in him , and finish the good worke hee had begun : for it is not in the nature of grace , that the Saints perseuere in it , or that it cannot be lost , but by the power and promise of God , who preserueth his to saluation . The Saints of God in Scripture ascribe the whole matter of their saluation from first to last vnto God , acknowledging that it is God , who worketh the will and the deed , that he is the author and finisher of their faith and saluation . 1. Pet. 5. 10. The God of all grace ; namely , both of that first and eternall grace of election , and also of all secondary and consequent graces , whereby such as are elected , are in due time called , iustified , sanctified , and led vnto glory and saluation . Isa. 45. 24 , 25. In the Lord I haue righteousnes & strength : the whole seed of Israel shall be iustified , and shall glorie in the Lord. 1. The true knowledge of God brings in knowledge of a mans selfe , the godly thereby see their owne righteousnesse to be as stained clouts , they see their owne nothing and beggerie , being desperate banquerupts , who haue not one farthing to pay ; which the Lord Iesus seeing , hee dealeth as hee did with those two , who had nothing to pay , Luk. 7. 42. he forgiueth vs all . 2. They know , that to come by blessing , they must cast away their owne ragges , and then put on the garment of their elder brother , which being a long white robe , it needeth neither eeking nor patching ; a garment of Gods making , as Iohn here acknowledgeth Christ , and euery way fit . 3. Euery good and perfect gift is from the Father of lights ; and if we haue not a bit of bread of our owne , but by prayer , how haue we of our selues any thing of higher straine ? Wee must therefore in the whole matter of saluation , acknowledge with Paul , By the grace of God I am that I am ; and , I laboured more than all , yet not I , but the grace of God that is in me : faith is the gift of God , and so is continuance in faith ; for he that is the Author , is the finisher of it , Heb. 12. 2. Euery new act and motion of faith is Gods : In him wee liue , moue , and haue our being , Act. 17. 28. Oh say with that holy Martyr , liue and dye with it in thy mouth , Onely Christ , Onely Christ. Secondly , abhorre all Popish religion , which ioyneth the doctrine of free-will , merits , and humane satisfactions with Christs merit . Iohn saw nothing in himselfe , being a man iustified , but still needs Christs baptisme ; hee giues testimony to Christ , that it is hee alone that washeth from sinne , giueth the holy Ghost , and life eternall ; and all contrary doctrine heereto , abolisheth the death and merit of Christ. For this coniunction and hotch-potch of theirs , wee must for euer disioine our selues from them , vnlesse wee will be disioyned from Christ as they are , Gal. 5. 2 , 4 , 11. Oh but the difference is not so great . Yes that it is , wee differ not in circumstances onely , but in substance and foundation ; and if the Apostle may iudge it , one of vs must needes be falne from Christ , and haue no part in him . As good ioyne with Turkes as with Papists . Thirdly , the best had need be baptized of Christ , and therefore let vs neuer content our selues , till we finde in vs the power of Christs baptisme , which where it is , there is the presence of the Spirit , who is as water to cleanse vs , and fire to purge vs. And commest thou to me ? It was a good Antecedent , that hee needed Christs baptisme , but it was an ill consequent , that therefore Christ should not come to him . Our corrupt nature is ready to inferre vpon good grounds false consequents ; vpon free iustification by faith , a neglect of good workes ; vpon the doctrine of predestination , a carelesnesse and leaue to doe what wee list ; vpon the doctrine of Gods mercie , a boldnesse and licentiousnesse in sinne ; vpon the doctrine of care for our family , a couetous earthlinesse . Verse . 15. Suffer now : for so it behoueth vs to fulfill all righteousnesse : so he suffered him . Sect. 3. SVffer now ; Let it be so now for the time of my abasement , and for the time of my office and ministery , and for the dayes of my flesh , wherin I haue voluntarily laid aside my greatnes ; I aym now at another thing ; there is a righteousnes , which I must performe , for which I haue descended frō heauen , & must descend , & be further abased thē thus yet vpon earth : therfore suffer now . By righteousnesse here is meant , not any speciall vertue , but generally perfection of all vertues , namely , whatsoeuer the Law of God requireth ; for that is the rule of all righteousnesse . The fulfilling of all righteousnesse is perfect and absolute obedience vnto all Gods holy constitutions and ordinances , according to those many precepts in Scripture , as Deut. 11. 32. Take heed that yee doe all the commaundements and lawes that I haue set before you this day : and 6. 1 , 2 , and 4. 6 , &c. This fulfilling of righteousnesse the Law looking for at our hands in our owne persons , but being now impossible because of the flesh , Rom. 8. 3 God sent his owne Sonne in the similitude of sinfull flesh , that the righteousnesse of the Law might bee fulfilled in vs , not by way of inherency , but of imputation , not by doing , but by beleeuing . And this fulfilling of righteousnesse our Sauiour here speaks of , wherby as a most obedient seruāt of God , & our surety , he was voluntarily subiected to all Gods ordinances . Thus to satisfy the law , he must be circūcised ; for that Moses his law required : he would bee presented in the temple , Luk. 2. 21 , 22. As it is written , &c. At 12. yeeres he came vp to Ierusalem after the custome of the feast , vers . 42. He was after this subiect to his parents , vers . 51. for so the Law required : and hee that hitherto had fulfilled all legall rights and obseruances , now at this time must vndertake another , which was yet wanting . But what law or ordinance was there for baptisme , to which Christ must be subiected ? It was decreed by the whole Trinity , 1. That Christ should bee initiated by this ceremony ; wherein also hee must manifest himselfe the author of all purity and cleanenesse . 2. Iohn had preached it , and shewed the necessity of it by diuine authority . 3. Hee would not onely subiect himself to his Fathers ordination , but also for our sakes , the vertue of whose baptisme depends vpon his , as also giue vs helpe by his example , and therefore would himselfe doe that which he commaunded others to do . 4. Christ as Mediator and in our stead , was to be made our righteousnes , 1. Cor. 1. 30. three vvayes : 1. In being made an offering for vs , by vvhich hee vvas to abolish our sin and curse , and by his most perfect obedience satisfy the vvhole Lavv for vs. 2. By applying that righteousnesse purchased by his blood , vvhich els vve could neuer haue had benefit by . 3. By appointing and sanctifying meanes and instruments for that applicatiō , called the ministery of the Spirit , vvhereof one branch is the lauer of water in the Word . And thus as in our stead , hee stood in the general , bound by the wil and ordinance of God , in himselfe to sanctifie baptisme for vs. But why doth Christ say , It behoueth vs to fulfill , and not , me , seeing neuer any but he fulfilled all righteousnesse ? In the righteousnesse , wherewith we stand righteous before God , are two things : 1. The merit of it , and whole performance ; and thus by his satisfaction and obedience , he alone procureth perfect righteousnes to his people : he trod the wine-presse alone , Isa. 63. 3. He looked for an helper , & there was none . 2. The application of it in the meanes : and thus he takes in helpers , that is , the ministery of the Word & Sacraments , whose labour he vseth in the worke of reconciliation : and in this second consideration he takes Iohn in with himselfe , who he also puts in minde of his duty , and so speakes in the plurall number . Our Sauiour seeth Iohn in an error , because of his ignorance and want of consideration , hee suffers him not to lie in it , neither doth he imperiously checke and reproch him , nor stand vpon his will , Sic volo , sic iubeo , — but vouchsafeth him a meek and modest answere , whereby 1. he labours to roote out his error . 2. To leade him into his dutie . 3. To leade vs into our dutie in dealing with weake offenders . 1. He answers him , to roote out his error : so hee dealt with Peter , Ioh. 13. 37. I will lay down my life for thy sake . Nay verily ( saith Christ ) I say vnto thee , before the cock crow , thou shalt deny me thrice . The like with Nicodemus , Ioh. 3. when he spoke most grossely and carnally of the high poynt of Regeneration : so Matth. 20. 21. to the two sonnes of Zebede , who would sit at his right and left hand , and be aboue all the rest , It is not mine ( saith he ) to giue : and when the other ten heard this and disdained , vers . 26. how doth hee call them and teach them , not to make this vse of the others weaknesse , but learne to bee humble in themselues , and become each others seruant ? In whose steps we must tread , and bring our brethren our of their errors , by exhorting one another , and restoring one another by the spirit of meeknesse , Gal. 6. 1. for 1. hereby we testifie our hatred of the euill , which wee seeke to suppresse . 2. It is a token of true Christian loue to helpe our brethren out of sinne , whereas to let them runne on in error , not seeking to reclaime them , or restraine them , is a part of hatred and crueltie . Leuit. 19. 17. Thou shalt not hate thy brother , nor suffer sinne vpon him : as wee would not suffer our neighbour to runne into bodily harmes . 3. It is the right vse and dispensing of our gifts , whē we lay them out to the profit of our brethren . 2. Christ leads Iohn into his dutie most gently , which was to looke to his calling , and not pretend modestie , or reuerence to hinder him in the same . This was Peters error , Ioh. 13. 8. hee would not in modestie haue Christ wash his feete , till Christ tolde him that then hee must haue no part in him . Oh then ( said Peter ) not my feete onely , but my head and hands and all . God had called Abraham to kill his sonne : he must not now pretend nature or pitie , or the promise , &c. to hinder him ; Gods will and calling must bee his square : Teaching 1. Ministers to haue respect more to their calling , than to the greatnesse of any mans person : for 1. God sends them equally to all . 2. In the ministrie all are one . In the kingdome of God there is no difference : herein Moses failed , Exod. 3. 11. saying , Who am I , that I should goe to Pharaoh , & c ? his calling should haue bin in his eye , not Pharaohs greatnesse . 2. Again it teacheth , that whatsoeuer God commandeth , no respect of man must hinder vs from it . Gal. 1. 16. When God called Paul to reueale his Sonne among the Gentiles , immediatly he communicated not with flesh and bloud : So in our ministery we may not cōmune with flesh and bloud , but goe resolutely to worke , and say as Nathan did to Dauid , Thou art the man ; nor forecast issues and successes , but doe our dutie , and leaue all vnto God. 3. In our religion for holding or not holding it , we may not eye man or the lawes of man , or goe by the perswasioe of man , but tread all that vnder our feet , as the three Children and all the Martyrs haue done . 4. In our common courses of administring iustice and equitie we must not respect persons , fauour or disfauour , but what Gods word and a good conscience informed thence tels vs is our dutie , especially if a man haue taken an oath to a corporation so to doe . 3. Our Sauiour in the manner of his speech with Iohn leads vs into our dutie , namely , when we are to deale with persons offending of ignorance , to vse all moderation and meeknesse , in informing and reforming them : wherein , 1. Wee frame our selues to the commandement , Gal. 6. 1. Restore such as are falne , by the spirit of mecknesse : and 2. Tim. 2. 25. Instructing with meeknesse the contrary-minded , waiting if at any time they may be pluckt out of the snare of the diuell . 2. We tread in the steps of our Sauiour Christ , of whom it was prophecied , that he should not crie , nor cause his voyce to be heard in the streets ; a bruised reed he should not breake , Isai. 42. 2. & 53. 7. When he was oppressed and afflicted , he opened not his mouth . How meekely answered hee him , that smote him vniustly , Iohn 18. 23. If I haue euill spoken , beare witnesse of the euil ? and how meekly did he call Iudas friend , comming to apprehend and betray him ? 3. Wee manifest a notable fruit of the spirit , called the Spirit of meeknesse , & hath in it the pith of loue , which when it accōpanieth a reproofe , it is that oyle , euen the precious oyle which breaks not the head , Psal. 141. 5. 4. We take the course to doe good by reproofe ; whereas to reprooue with rancor and malice , seeking rather to disgrace , than to reforme the party , hath no promise , no good effect , Pro. 15. 1. A soft answere puts away wrath , but grieuous words stirre vp anger : and 25. 15. A soft tongue breaketh the bones : and Rom. 12. 20. A meeke and gentle behauiour heapes coles on the enemies head . See the example of Gideon appeasing the men of Ephraim , Iudg. 8. 1 , 2 , 3. and Abigail Dauid , 1. Sam. 25. But if Iohn had sinned of obstinacy or wilfulnesse , Christ would haue been plainer and rougher with him , as Matth. 23. hee denounced many woes against the Scribes and Pharisies . For this is a rule of all reproofes , They must bee so tempered , as that the party reproued may be brought to a true sight of his sinne , and to be pricked in hart , if it bee possible : God himselfe doth so reproue , as he sets mens sinnes in order before them , Psalm . 50. 21. If a man will still winke and shut his eyes , or goe on in contempt of God and his ordinances , hee must bee dealt plainly withall : a cold and perfunctory reproofe , such as Eli vsed , will doe no good ; yet in this plaine reproofe there must bee such carriage , as the party may see himselfe rather reproued by God , than by vs : See 2. Cor. 13. 2. Againe , in that Christ affirmeth , that he was to fulfil all righteousnesse , learne , that whatsoeuer the Law of Moses required to perfect righteousnesse , that Christ fufilled in most absolute perfection , I came not to destroy the Law , but to fulfill it . Rom. 10. 4. Christ is the end of the Law , for righteousnesse to euery beleeuer . How did Christ fulfill y e Law ? He fulfilled , 1. the ceremoniall Law by his one oblation of himselfe vpon the Crosse : for then all of it had his end ; then the vale was rent . 2. The morall , two waies : First , in his owne person ; partly by his doctrine , in deliuering the perfect doctrine of the Law , and clearing it from corruption : partly by his obedience ; both actiue , performing the whole , and euery duty concerning the loue of God , or our neighbour ; and also passiue , satisfying the curse due to transgression ; and partly by the conformity of his nature with the Law , which onely hee ( since the fall ) hath , or can haue . Secondly , in the persons of others he fulfilleth the morall Law : 1. Of the godly , 1. by imputation , Rom. 5. 19. By the obedience of one , many are made iust : and this is by giuing faith to the Elect. 2. By inchoation , and renouation of their nature by the Spirit , writing the Law in their hearts , Ier. 31. 33. and making them to walke in his waies , Ezech . 36. 27. But this fulfilling is weake , and onely begun in this life , wherein the best ( in their minds ) serue the Law of God , but in their flesh , the Law of sin , Rom. 7. 22. 2. Of the wicked , by executing the curse vpon them , and so they fulfill it in the condition of it , because they doe not in their conformity yeeld vnto it . But by what bond was Christ tyed to fulfill the righteousnesse of the Law ? Galath . 4. 4. When the fulnesse of time was come , God sent his Sonne made of a woman , and made vnder the Law : made of a woman : that is , not begotten ; and made vnder the Law , not borne vnder the Law. For Christ was , and is , the Lord of the Law , as the Sonne of man is the Lord of the Sabbath , and by his nature ( as Lord of the Law ) is not subiected vnto it , but by meere and voluntary condition of will , abased himselfe , and subiected himselfe vnto it ; and not as a priuate person , but as a pledge and surety , and that in our stead representing the persons of all the Elect : Thus saith the Apostle , he made himselfe of no reputation , and was made sin for vs , and a curse , &c. All which shewes , that it was a voluntary subiection , and a free-will offering of himselfe ; for else could it not haue been acceptable . Neither may any man stumble at that common obiection , wherby they would make Christ merit for himselfe , and all this fulfilling of righteousnesse to be necessary for himselfe ; because his flesh and man-hood was a creature , and ought homage to God as Creator . I answere , The man-hood of Christ is considered two wayes : 1. as seuered from the Deity , and in it selfe ; and thus it owes all obedience to God : but 2. as from the very first conception , it was receiued into the vnity of the second person , and became a part thereof ; and thus it hath an eternall righteousnesse from the first moment , and is exempted from the common condition and obligation of all other men , and freed from the common bond of obedience . Thus our comfort is euery way enlarged , in that Christ did all for vs ; not by any such necessity of nature as wee , but by free choyce and election of will , by which his whole obedience was a free-will offering . Heereby Christ is concluded to bee perfect God : for hee cannot be a naked man , that can perfectly fulfill all righteousnesse ; and y t not for himselfe directly , but for all the Elect : he is not only iust , but a iustifier , Isa. 53. 11. by his knowledge . Who could obserue all the precepts of the Law ? Who could vndertake vpon himselfe , and foile and ouercome all the curses of the Law , due to the sinnes of the Elect ? Who could merit all the promises of the Law , that they should be yea and Amen to beleeuers ; but this second Adam , our Emmanuel , God with vs , and in our nature , as well as in our stead ? Ier. 23. 6. The name wherby they shall call him , is , The Lord our righteousnesse : and 35. 16. He that shall call her , is The Lord our righteousnesse . And hee that can thus iustifie beleeuers , is God ; because hee can both merit , and impute a perfect righteousnesse , and by renewing their nature , and donation of the Spirit , begin , and accomplish the same in themselues . Secondly , obserue the goodnesse , perfection , perpetuity , and strength of the Law , seeing Christ must come from heauen to fulfill it ; not a iot of the Law shall passe away , when heauen and earth passe away . How little doe men thinke heereof , that let passe the precepts , promises , and threats , as if they were things not at all concerning them ? Whereas , if a man could ouerthrow heauen and earth , he could not diminish one tittle of the Law. The wickedest wretch that liues , and sets his face against heauen , and glories in his defiance of the Law , shall fulfill it in the curse and plagues of it ; as hee that will transgresse the Lawes of the King by felony , shall fulfill the law in the penalty of death . Thirdly , if Christ haue fulfilled all righteousnesse , and satisfied Gods iustice , then haue wee found comfort : 1. Our whole debt is paid , hee hath payed the vttermost farthing for euery beleeuer : here is a stay to him that sees his insufficiencie & banquerupt estate . 2. If Satan set vpon the beleeuer , and come vpon him for the breach of the law , which God will stand so strict for , here is a full answere , Christ hath fulfilled all righteousnesse . Fourthly , heere is a Cannon and battry : 1. Against all Popish merit , and humane righteousnesse and satisfaction ; it must be Christs righteousnesse that must be meritorious and satisfactorie ; his , who can fulfill all righteousnesse , which we cannot doe , neither neede to doe after him . 2. Against all workes of hypocrites and vnregenerate ones , who being without faith in Christ , all they doe is sinne , no fulfilling of righteousnesse . 3. Against loose Christians , who , because Christ hath fulfilled all , will doe nothing : for , to whom Christ fulfilleth all righteousnesse for iustification , he renueth their hearts , and giueth them his Spirit , that they shall endeuour to fulfill the Law ; not to satisfie for , or to iustifie themselues , but to testifie their thankfulnesse for such a free and vndeserued grace . Further , as Christ our Lord had respect to fulfill euery duty that God had commanded him in his place and calling : so must euery Christian Housholder endeuour to do all the things that God hath enioyned him by vertue of his calling , generall or particular . Deut. 5. 29. Oh that there were such an hart in them , to feare me , & keepe all my cōmandements ! and ver . 32 , 33. You shal not turn aside to the right hand , or to the left : you shall walke in all the wayes , which the Lord your God hath cōmanded you . Phi. 4. 8. Whatsoeuer things are honest , iust , true , of good report , thinke on these things , and doe them . 1. The whole Word of God calls for it : the Law , whereof euery iot must be fulfilled , and the fragments of it gathered vp , curseth euery one that continueth not in all things ; and the Gospell teacheth to obserue all things , Math. 28. 20. 2. The worke of grace disposeth the heart and soule equally to one good thing as well as to another : the sound grace of Regeneration changeth the whole man , and reneweth the whole nature with all the powers thereof . And indeede heere lyeth a maine difference betweene a sound heart and an hypocrite : one will seeme to doe many things with Saul , but Agag shall be spared ; yea , and can doe many things with Herod , but will hold his Herodias ; the other hath respect to all the Commaundements , and hateth all the wayes of falshood . Giue thy selfe liberty in some things , and in the end thou wilt take liberty in all . 3. The eye of the Lord is vpon euery man , to watch him how farre hee is wanting in any good work , which he hath giuen him calling & meanes vnto , and as he is ready to commend the presence of any true grace , to encourage it : so taketh he notice of that which is wanting , partly to reprooue the want , and partly to prouoke vs to the purchase of it . Thus he testifieth of many of the Kings of Iudah , who were highly commended in some things , but failed in others ; either the high places were not taken away wholy , or some league was made with Gods enemies , or some forgetfulnesse ouertook them : So the Spirit in the new Testament , writing to the Churches , speaketh plainely , I know thy workes , &c. but this I haue against thee , This thou hast , and this thou hast not . 4. As it yeelds thee comfort of soundnesse here , so it aduanceth and furthereth thy reckoning , and prepareth a comfortable account for hereafter . How rich might a man be in good workes ? what an Haruest might hee make account of ? what a crowne of righteousnesse might he expect , that were carefull in this endeuour to looke to doe one duty as well as another ? 5. This was the commendation of sound Christians in time past : Zacharie and Elizabeth walked in all the ordinances of God without reproofe ; first , they framed their liues to all Gods commandements , and then they are said to keep them , or to walk in them . 1. Because Christs keeping of them was imputed to them . 2. Because themselues were renued by the Spirit to keepe all , not legally in the perfect act , but euangelically in the endeuour to keepe them , and griefe in failing . Thus Paul encourageth and commendeth the Romanes , chap. 15. 4. that they were full of goodnesse ; and Dorcas , Act. 9. 36. that she was full of good workes . Wee must therefore account the whole word of God our rule of life , as well as the ten Commandements , and so respect greater duties in the first place , as we neglect not the least : for , is not euery word of God a binder of conscience to obedience or to punishment ? No man can be an imitator of Christ herein , that is not diligent to know the whole will of God in the Scripture , and conscionable to subiect himselfe as well to one precept as to another : the Word bids thee , Thou shalt not kill , steale , commit adultery ; the same word bindes thee to all particular duties of mercy , of iustice , of sobriety ; the same Word bindes thy eyes from vnlawfull lookes , thy tongue from guilefull or corrupt speech ; yea thy thoughts are not free , but ought to bee kept in full conformity with the will of God. Secondly , this serues to reprooue lame and cripple Christians , hauing at most , but one leg to walke vpon , and that very impotent . Some content themselues with opinion of religion , and hope they walke with God , in publike and priuate duties , which care they are to be set forward in ; but in dealing with men iustly , discreetly , and conscionably , heere they faile : they separate those things which God hath ioyned . Others , so they walke ciuilly and honestly , so as man cannot reprooue them , are safe enough ; the care of Religion is wholly cast off , as if the duties of religion and ciuility were at warres , and could not both lodge in one house , or heart . But this lesson binds on thee a care of all duties , both as a man , and as a Christian. The Magistrate must be both a good Magistrate , and a good man : if hee administer iustice , and neglect religion , he may bee a tolerable Magistrate , but a vile man : if he shall thinke that he is onely a patron of equity , and not set out as a pattern of piety , and a fore-man in all good exercises , hee hath not yet learned to tread in the steppes of godly Magistrates , whose chiefe care was to leade others the way to the Temple : If he shall thinke , that the building of the Church , the discountenancing of sinne , the encouragement of the godly , belongs onely to the Minister , and he will haue no hand in this businesse ; we may with the Scripture conclude him to be neither a good Magistrate , nor a good man. The Minister must not only be a good Preacher and diligent , but a good man , mercifull , sober , watchfull , heauenly-minded , humble : for , hee that teacheth another , should not hee teach himselfe ? And as his gifts are aboue ordinary mens , so his care must bee in them all , to testifie himselfe both a good Minister , and a good man. Priuate men , who professe the teaching of grace , must learne to liue soberly , iustly , and godly in this present world . It were infinite to shew the particular duties in their seuerall rankes , all which must haue place in Christian life : onely consider , that there is no man , which is not bound , 1. to all duties of religion and godly life . 2. To all duties concerning outward righteousnesse , which all men claime . 3. To all speciall duties charged vpon him by vertue of that society , wherof hee is a member , whether Church , Common-wealth , or family . And for the better performance of them all , obserue these rules : 1. Make conscience of this duty , as knowing that omission of duties , and failing in them , shall receiue sentence against them , as well as commissions : Depart from mee , for yee haue not done these and these things . 2. Looke what thou art called vnto ; and in thy calling , what is most needfull and necessary , and that doe ; wisely preferring the generall calling , before the speciall , and heauenly things before earthly : as for other mens matters , meddle not vncalled ; and for things lawfull , if not so necessary , bee not so conuersant in them . 3. Keepe thy selfe in a readinesse to euery good worke , both in respect of thy selfe , and others : Know that thou hast alwayes one iron in the fire , a soule to saue , an Election to make sure , which requireth all diligence : and now is thy day , thy tide , thy tearme-time ; thou maist not slacke thy opportunity : And for thy brethren , if thou canst doe them good to day in soule or body , delay not till to morrow . Say not vnto thy neighbour , Goe , and come againe , and to morrow I will giue , when thou hast it by thee , Prou. 3. 28. This may be the last day of doing thy selfe , or others good , and therefore accept it . 4. Hee that would fulfill all , must not onely take occasions offered , but euen seeke them , and watch them , as being glad to obtaine them . So did the Patriarkes , they watched at their gates , to whō they might shew mercy , and ran a farre off to force them to accept it : so should the sonnes of Abraham seeke out to relieue Christ in his members , those that are truly poore indeed : heere is a note of a cheerfull Christian , when loue and mercy flow from him , and are not forced . 5. So contriue thy course and businesse , that neither duties of piety hinder the duty of thy calling , nor these stand in the others way . God is a God of order , and hath not appointed one duty to destroy and eate vp another , but to feed and strengthen one another . Eccl. 8. 5. The heart of the wise knowes time and iudgement ; knowes how to subordinate duties , and not make them opposite : the heart of the wise will forecast for the Sabbath afore-hand , and so order the weekes businesse , as the Lords Sabbath bee not encroched vpon . The heart of the wise will so husband opportunities , and manage the affaires of his calling , that the priuate seruice of God in the family shall not be interrupted : as prayer , reading , &c. which is often omitted through want of prouidence , which would haue allotted time for it , which some domesticall distraction hath deuoured . The heart of the wise will order times and seasons , as there shall bee place for euery good worke in the weeke day , and especially for the best workes ; as if there bee a publike exercise of religion , it were hard if a good heart could not gaine one houre in the weeke-day to watch with Christ ; if it were any thing else , which went with the streame of corruption , as to any gaming , sporting , or some vnwonted occasion , twice as much time would either bee redeemed , or insensibly lost . Doc as you doe in your trades , in this trade of godlinesse : many seuerall businesses belong to euery trade , yet a wise man so casts them , as one crosseth not , but helpeth forward another . 6. See that no time passe thee , of which thou canst not make a good account : hast thou so many things to doe , and lettest precious time slip and doe none of them ? 1. Pet. 1. 17. Passe the whole time of your dwelling heere in feare , and , Redeeme the time , because the dayes are euill . There is no time , wherein God and thy neighbour , or thy selfe , the Church or Cōmon-wealth , or thy family , or the Saints abroad call not for some dutie from thee ; and canst thou stand idle in the vineyard , hauing so much worke before thee ? Hast thou all righteousnesse to fulfill in endeuour ? and canst thou finde an idle time to intend no whit at all ? Oh lay vp these rules , and they will be excellent helpes to set thee forward after Christ , till in the way that himselfe hath appointed , thou commest vnto him to receiue the fruit of righteousnesse . Then he suffered him . Sect. 4. IOhn hearing Christ giue such a sound reason for his fact , he disputeth no longer , nor resisteth , but cheerfully admits him to his baptisme : for 1. Now he knoweth that whom he beleeued firmely to be the Sonne of God and Sauiour of the world , all his commaundements and preceptsmust needs be iust , wise , and onely good . 2. His spirit could not but reioyce , that he would vouchsafe him to bee the minister in his fulfilling this part of righteousnesse . 3. He is now in expectation of that promise to be accomplished , Ioh. 1. 33. and to see the Spirit visibly descend vpon him , which was as glorious a sight , as any mortall eye could euer behold , & therefore vndoubtedly he now most willingly permitted him . Whence note the singular modesty of this holy man , hee yeeldeth vp his error at the first ; so soon as Christ letteth him see it , and teacheth vs , that it is a point of Christian modesty to be willing both to see our error , and to forsake it vpon the sight of it . Iob was so desirous to see his error , that he would learne it of his seruant and maid , Cha. 31. 13. And seeing his error , chap. 39. 38. He professed thus of himselfe : Once haue I spoken , but I will answere no more , yea twice , but I will proceed no further . The like we see in Dauid , when Abigail met him and perswaded him from his purpose , 1. Sam. 25. 32. Blessed be the Lord that sent thee , and blessed bee thy counsell , and blessed bee thou that hast kept mee from bloud . Thus did the Israelites at at the counsell of Obed the Prophet , concerning the spoiles and captiues , 2. Chron. 28. 13 , 14. 1. This is a signe of humility , to be ready to acknowledge humanity and weakenesse : pride will not giue ouer a conceit . 2. It is a note of the loue of truth , which a man magnifieth in his iudgement and practice with denying himselfe . 3. Continuance in a knowne error , addeth wilfulnes to ignorance , and when men see and wil not see , God giues them vp to hardnes of heart , Isa. 6. 9 , 10. and to strong delusion , 2. Thess. 2. 4. The Lord noteth it for the way of the foole , to bee wise in his owne eyes , and that there is more hope of a foole then of him that will leane to his owne counsell . First then , in hearing the Word , bring teachable hearts , which is the way to profit in Gods wisedome : for , hee teacheth the humble in his way , Psal. 25. 9. and the wise in heart will receiue commandements , Prou. 10. 8. and he that heareth counsell , is wise . Consider how dangerously Moses replied vpon God againe and againe , till the Lord was very angry : and so did Peter once and againe , Ioh. 13. 6 , 8. till Christ told him in earnest , that if he washed him not , he should haue no part in him . Therefore let all flesh stoope to the wisedome of GOD in his Word . Secondly , this conuinceth the obstinacie of men , who hold it a poynt of wit and learning , to defend euery nouell opinion they take vp , and not yeeld an inch to any man what euer bee brought to the contrary . And indeed if a man bee resolued to hold and maintaine an error , hee will be hardly ouercome : for the diuell and his own wicked heart will suggest words and colour ; as for substance and soundnesse they care not , the contention is for victory , not for truth : but all this is the way of one wise in his owne eyes : a proud folly , an ignorant learning , leading into strength of delusion . This folly is now set on horsebacke , as the numbers of strange questions ( not in ceremony or circumstance ) but in the substance of religion , daily forged out of conceited braines , doe witnesse : and it is the vnhappinesse of many a man ; that he cannot rise into request , but by the fall or foyling of some truth or other . Thirdly , priuate persons especially must take heed of stifnesse in opinion ; a spice of pride , and the mother of schisme : not to be reeds shaken with the winde in fundamentall and more necessarie poynts grounded in Scripture , but in things controuerted and of lesse consequence to beware of vngrounded conceits , to suspect their iudgemēts and be of the yeelding hand to better reason : and for this let Iohn be an example . But alasse ! many are so stiffe and wedded t●●●●nions , as neither priuate 〈◊〉 ●ublike persons can stirre 〈◊〉 out of them . Vers. 16. And Iesus , when hee was baptized , came straight out of the water , and loe , the heauens were opened vnto him , and hee saw the Spirit of God descending like a Doue , and lighting vpon him . Sect. 5. NOw followeth the solemne inuesting of Christ into his office by three wonderfull and admirable effects : first , the opening of the heauens : secondly , the descēding of the holy Ghost in a visible shape vpon him : thirdly , his Fathers voyce concerning him . But first it is said , that Christ , so soone as hee was baptized , came straight out of the water , and this not without iust reason : for 1. whereas Iohn in his baptisme of others preached vnto them , and admonished them to looke to their faith and repentance , and before they came out of the water , instructed thē in the doctrine of Baptisme , and exhorted to bring forth fruites worthy repentance , vers . 8. so as they were stayed awhile ( as it seemeth ) after their baptisme , Christ presently ascēded ; where Iohns wisedome is commended in putting difference betweene the person of Christ and others : he knew , that though Christ must be baptized with his baptisme , yet he needed not his instruction : and teacheth Ministers wisely to see into the estate of their people , that they performe duties to them according to their seuerall necessities . 2. It sheweth the willingnes of Christ to vndertake his office ; he staied no longer than he must needs : and indeed all his obedience was most voluntarie , teaching vs also to make haste , & not delay in doing the worke which God hath committed to vs. Psal. 119. 60. and ver . 32. I will runne the way of thy commandements when thou shalt enlarge my heart : we loue quicke seruants , and so doth God. 3. Christ stayed not in the water , but hasted to receiue the Spirit promised in his baptism , and teacheth vs not to stay in outward washings , but hasten our selues to the Spirit , without which , all externall washings auaile nothing : it is meet to vse the outward meanes as Christ did , but not to stay in them : for , further than the Spirit accompanies them , they are but dead and powerlesse . 4. This speedie comming out of the water , was a type of his rising from vnder our sinne , which his baptisme washed away , and of ours in him . Againe , the Euangelist Luke hath another circumstance , chap. 3. 21. That Christ as he was baptized , did pray . It is vndoubted , that Christ both before , and in the time of baptisme , did lift vp his heart in requests vnto his Father ; but now the Euangelist recordeth , that so soone as hee was baptized , hee composeth himselfe vpon the banke of Iordan , to solemne and humble prayer , both in respect of that which he had done , and that hee was further to doe . For the first , he was now baptized , and in regard of that hee prayed , and teacheth vs , 1. in that hee first was baptized , and then prayed , that wee must be first cleansed and sanctified , and then pray : men must lift pure hands with pure hearts in euery place , God will not heare sinners ; hands full of blood , and an heart full of hypocrisie , make prayer abominable : therefore wash you and make you cleane , and then come , and we will reason together , saith the Lord , Isa. 1. 16. 2. In receiuing the Sacrament , a holy heart knowes that hee hath to doe with God , and lifteth it selfe aboue sensible elements ; it labours to approue it selfe to God , and lookes not at men , but at God and his couenant , and renewes it selfe with faith , repentance , & inuocation . 3. In that Christ goeth to God for a blessing vpon the Sacrament receiued , we learne that all the grace , holinesse , and efficacie of any Sacrament is to be obtained , continued and encreased by the meanes of prayer . For the second , Christ prayed in respect of that hee was to doe . 1. Hee was now to be declared that great Prophet of his Church , Deut. 18. 18. And the whole ministry of the new testament was now to be deliuered and consecrated in him , & therfore vndertaking this great worke , he goeth to his Father for blessing and successe in it . 2. He was now in a solemne manner by sundry testimonies from heauen , to be set apart for the worke of Redemption , and the saluation of man being lost , a ministry which men and Angels were all too weake for : and no maruaile if he pray to his Father for sufficient strength and grace to vndergoe the same . 3. He knew that the heauens were to be opened , and therefore he will be in prayer , to shew the power of prayer , that it pierceth the heauens , and entreth the presence of God , and preuaileth for blessing . 4. The Spirit was to descend vpon him , and therefore hee would be in prayer , to teach vs , that the prayers of Gods children are of that force , that they bring downe the holy Ghost with all graces vpon earth ; as else-where it is said , If you that are euill , can giue your children good things , how much more will your heauenly . Father giue the holy Ghost to them that ask him ? 5. God the Father was to testifie of him as hee neuer did of any : Christ would be apart at prayer , not only that the people should not mistake the person , on whom the Spirit descended , and the voice was vttered , but also that wee might note , that faithfull prayer doth cause God to giue some euident testimony or other vpon those , with whom hee is well-pleased : for prayer from time to time hath procured Gods louing fauour to his children , and the fruites of it in all necessary blessings , spirituall and temporall . Now , in that Christ here vndertaketh his office , and the Sacrament with prayer , we learne , that Whatsoeuer we take in hand , wee must reuerently and religiously vndertake it with prayer , but especially two things aboue other : 1. The parts of Gods holy worship . 2. The duties of our callings : in both which our Lord goeth here before vs in example . Shall Christ doe this , and haue not we more need ? First , the parts of Gods worship . 1. We are to come into the glorious presence of God , who is of pure eyes , and cannot behold wickednes , Habak . 1. 13. but requires holinesse and purity in the worshippers of him : for , what hast thou to doe with my law and ordinances , who hatest to be reformed ? he will glorifie himselfe in all that come neere him ; and therefore wee ought not to come without leaue , reuerence , preparation , and prayer . 2. If wee consider the vanity and profanenesse of our nature , the wandring of our hearts , and thereby our vnfitnesse and disability in Gods seruice , we shall plainly see , that we haue neede to looke to our feet , and to get grace by prayer , that we may be pleasing in his sight . Secondly , the duties of our callings . Col. 3. 17. Whatsoeuer yee shall doe in word or deede , doe all in the name of the Lord Iesus , giuing thankes to God : a generall rule for all the actions of thy calling , yea , of thy life , and for all the words of thy mouth , is this : Begin with Christ , and end with him , that it may be to his glory . This prayer hath two parts : 1. Petition before , whereby especially in the beginning of the day , & the work of it , a Christian craues Gods assistance , blessing , & acceptance . 2. Thankesgiuing at the end of the day , & of his labour , for his calling , for the free vse of it , and Gods blessing in the successe : Both are necessary ; 1. Because euery creature of God , and euery ordinance , is sanctified by the word & prayer , 1. Tim. 4. 4. the word sheweth the lawfulnesse of the duty to be done , and directeth vs in the right manner , meanes , and ends in performance : Prayer serueth to obtaine blessing and successe ; for nothing can further be blessed vnto vs , then we receiue the blessing thereof from GOD ; and wee can looke for no blessing which wee pray not for . Consider well , and you shall see all Gods promises runne with this condition : Whatsoeuer we would haue God to doe vnto vs , our Sauiour tels vs we must aske it in his name ; Whatsoeuer yee shall aske in my name , it shall be done vnto you : Whatsoeuer we would haue God to giue vs , wee must not expect it out of the same condition , Aske and it shall be giuen you . Psal. 50. 15. Call vpon me : there is the commandement : and I will heare thee : there is the promise . 2. Such is our weakenesse , as when we doe any thing the best we can , we had need to pray to doe it better , and for pardon that we haue done it no better : which if it bee true in externall things and duties , wherein we are better acquainted , much more in spirituall , wherein our ability is much lesse . 3. We neuer receiue so much fauour from God , but we still stand in need to craue more , nor neuer so little , but that we haue much to be thankefull for . This doctrine serues to reproue such as content themselues with the worke of Gods worship , that come to the word and Sacraments , but beg not a blessing of God before-hand , whereas Christ himself contented not himselfe with the outward meanes , but prayed for a blessing : And this is the very cause why men find so litle taste , strength , and power in these ordinances , because Gods blessing goes not with the meanes ; and therefore it is sundred from his own ordinances , because it is not asked . Is it any maruell , that whē mē come carelesly , carnally , and profanely , without reuerence & religion to the exercises of religion , that they goe away as brutishly as they come , and the longer they thus profane Gods holy things , the more senslesse and incurable they grow by them , more hardned and hopelesse ? What good hath many a man gotten by customable comming to the Word and Sacraments many yeeres together ? for their knowledge , babes may pose them in principles ; for their conscience , we may as soone preuaile with children of three yeeres old , to sit reuerently and attentiuely , as some of three or foure score , who in the morning are so sleepy , as it were fitter they were at home in their beds , or take order to bring their beds with them ; and for their profitablenesse in their places , or reformation of any thing in publike , or in their priuate families or their owne persons , God nor man can see no such thing . Now would I aske these men as old as they be , how often they can remember they haue humbled themselues before God , that he would blesse the Word vnto them , and them to vnderstand it , and make conscience of it , to reforme their wayes , to comfort their consciences . Alas dead men ! this is a strange motion to them , and now wee conclude , No blessing asked , none obtained , but a curse accompanied them further to harden them : whereas humble & feeling prayer would haue opened the heauens , and fetched downe the Spirit to haue accompanied the ordinance ; and so some testimony would haue bin seene , that God had been better pleased with them and their worke . They may likewise see their errour and reforme it , that attempt the ordinary duties of their calling , without calling vpon God for a blessing ; whereas it is prayer whereby all needfull things are obtained , both publike and priuate , for our selues and for others , belonging to this life , and the life to come ; and the neglect hereof is the cause why many men thriue not , but rise early , goe late to bed , and eate the bread of carefulnesse , either in vaine , or else get money and put it in a broken bagge : and all is , because they humble not themselues morning & euening with their family , for a blessing on their labours , and neuer pray but coldly , and for custome , and that in the Church onely . If some mans conscience now tell him , that although hee hath neuer vsed this course of prayer with his family , and yet hee thriues , and prospers , and his worke goeth well enough forward : to him , I say , 1. That he holdeth nothing that he hath , by any speciall fauour of God , but by the generall prouidence whereby he feeds the bruit creatures ; and all this while God hath no more respect of him than of them . 2. He holds nothing by vertue of any promise , not being in Christ : for whatsoeuer God hath promised , he applieth it in this meanes of prayer , and not otherwise . 3. Wealth and prosperity beeing not had , or held by vertue of any promise of God , nor yet in the meanes of God , is so farre from being a blessing vnto him , that the curse of God abides him and it ; hee by it corrupts himselfe , hardens his heart , withdrawes it from God , drownes it in the things of this life , and is to be drawne to a reckoning for his vniust vsurpation . Thirdly , let this example of Christ , vndertaking all his actions with prayer , somtime publikely , sometime priuately ; yea his whole Passion , as in the garden often and feruently , mooue vs to accustome our selues to this duty : for , 1. Heerein lies a difference betweene the child of God , and a worldling , betweene a sound Christian , and an hollow hypocrite : the one walketh with God , lifting vp his heart to God in holy meditations and prayers continually , as iust occasion is offered ; and therefore by this title the Scripture describeth true Christians , Act. 2. 41. And Paul saluteth all the faithfull that call vpon the name of the Lord , 1. Cor. 1. 2. The other are noted , Psal. 14. 4. by this marke , They call not vpon God. Prayer is as the breath , whereby wee know whether a man liue the spirituall life or no : a child that cries not , is dead and still-borne , as we say ; no prayer , no breath of the Spirit , & no breath , no life . 2. Our owne benefit calleth for this duty ; all good comes vnto vs by reason of the great power of prayer , which auaileth to set heauen open , to bring down the Spirit , to pacific God , and appease him being offended . We see what great and extraordinary things the Saints haue obtained by prayer ; Moses , Elias , &c. And lest we should thinke that these examples appertaine not to vs weake and silly men , the Apostle Iames vrgeth this as an argument to force vs to prayer , by the practice of Eliah , who prayed that it might not raine , and it rained not in three yeeres , &c. Not that we should pray so , that it may not raine for so many yeres together ; but , if the power of prayer bee so preuailing with God , that therefore wee should be much and often in this duty : and surely he that can pray well , can want no good thing , needs feare none euill . 3. It is a notable fence against sinne : for , as the more sin preuailes , the lesse can a man pray ; so , the more he prayes , the lesse is he ouertaken with sinne . When the true man is assaulted , if he cry for helpe , the theefe runnes away ; and so doth sinne , ( a theefe which euer doggeth and besetteth vs to rob vs , and steale away grace ) if we can cry mightily to God. 4. Acquaint thy selfe with God ; for the times come when nothing will stand by thee but his helpe ; and therefore vse prayer , to be familiarly acquainted with him : know him now in the time of thy prayer , that he may know thee in the day of thy distresse . And lo , the heauens were opened vnto him . Sect. 6. NOw it followeth , that wee speake of those three admirable euents , which followed the Prayer of Christ : 1. The sensible opening of the heauens . 2. The visible descending of the holy Ghost . 3. The audible voice of God the Father , witnessing to many , both eye and eare-witnesses , the solemne instalment and induction of Christ into his office and worke of mediation and ministery : Wherein wee must know , that as there neuer was in all the world so high and excellent an office as Christs was : ( for , the greatest of Kings , and the high Priest , who yet were with great state and obseruation anoynted and deputed to their offices , were but shadowes of this : ) euen so God would haue Christ entred into it with such magnificence and glory as neuer man was , nor creature is capable of . As the Coronation of a Prince , with what glory , pompe , and sumptuousnesse , euen to admiration , is hee brought foorth with his Nobles and subiects ? But all this is but earthly glory , from earthly men , to an earthly King : But now at the Coronation of the Prince of peace , God sets himselfe from heauen to honour it ; and for this purpose he doth more familiarly , and yet more gloriously reueale himselfe vnto all mankind , then he had euer before done from the creation of the world ; and neuer was any ceremony in all the world so honoured , as this Baptisme of Christ was . The ancient sacrifices of Gods institution were honoured by manifest signes of his gracious presence , as by the fire which came from heauen continually to consume them : the Arke was honoured with speciall signes of his glorious presence , sitting betweene the Cherubims , answering by Oracle and voice , vnto cases propounded : the Temple it selfe at Ierusalem , at Salomons prayer and dedication , was filled with the glory of God , manifested in that cloud that filled the House of the Lord , 1. Kin. 8. 10. and this cloud still watched ouer the Tabernacle , Exod. 40. 34. But these were all but shadowes to this , wherein the Lord did not cloud and vaile his presence , or reueale his presence in some signe , but the Diuine Maiesty manifested it selfe distinctly , as we may say , in person , yea in the distinction of all the three Persons , the Father testifying his delight in his deare Sonne , the Sonne standing in Iordan , and receiuing his Fathers testimony ; and the holy Ghost descending in the visible shape of a Doue . From whence is notably grounded the doctrine of the blessed Trinity of persons , in the Vnity of diuine essence , because they be so really distinguished , although they cannot bee separated . But the word Trinity , is not to be found in the Scriptures . Yet the doctrine is , if not according to the letter , yet according to the sense . Mat. 17. 5. In the transfiguration of Christ , the Sonne standeth , the Father by his voice witnesseth , and the holy Ghost ouershadowes him in a cloud , as heere by a Doue . So Matth. 28. 19. Baptize them in the name ( not names , to note the vnity ) of the Father , Sonne , and holy Ghost . And 2. Cor. 13. 14. The grace of our Lord Iesus Christ , and the loue of God , and the communion of the holy Ghost bee with you all . Besides , there is expresly the word three , frō whence Trinity comes , 1. Ioh. 5. 7. There be three that beare witnesse in heauen , the Father , the Word , and the holy Ghost , and these three are one . So also Gal. 4. 6. God sent the Spirit of his Sonne into your hearts . Which is worthy to be by the way obserued , as against sundry other damnable Heretikes , so especially against the Iewes at this day , who hold an indistinct essence in the Deity , without distinction of persons : and secondly , against the wicked Arrians , who deny the Sonne of God to bee begotten of the essence of the Father , and to bee coeternall and coequall with him ; they hold him to be meere man , onely borne without sin , and receiuing the Spirit beyond measure ; and in all those places , where he is called God , they vnderstand it God by office , not by nature , as the Magistrate is called God ; and by this equiuocation they can deceiue the Magistrate , and professe ( namely in this their sense ) that they verily beleeue him to bee God , and yet meere man. But this place , and many other assume him into equall dignitie with the Father and holie Ghost , as wee shall further see in the Fathers testimonie of him . In the opening of the heauens consider 1. how they were opened : 2. why they were opened . For the former ; not the whole heauens , but a part , and that part ouer the earth where Christ prayed in the banke of Iordan , and not to all the people of the earth , but to those onely that were present with Christ , were the heauens opened : and therefore it is said , The heauen was opened vnto him , not ( as some say ) to Iohn , but to Christ : for so the phrase is vsed , Act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , visae eis linguae , i. supra eos . The difficultie is in the manner . Some think it was but an apparition in the aire , because the densitie of the heauens ( as Philosophie teacheth ) cannot admit of any diuision in the same . But this is vnlikely : for in apparitions the eye is easily deceiued by thinnesse or thicknesse , neerenes or remotenes , light or darknesse of the parts of the heauens and clouds : now God would not haue so notable a confirmation of Christs calling stand vpon the credit of a thing so liable to deceit as apparitions be . Againe , this was a miracle , by which Christs office was exalted , and therefore goes beyond nature , and it is absurd to limit so transcendent a power within the rules and hedge of nature . Others of the Fathers , whom some Schoolemen follow , think that there was no alteration in the heauēs to the bodily eye , but it was a meer vision , which none but Christ saw , and that not with the eyes of his body , but of his minde , such a vision as Ezekiel and Steuen saw . But this is not so : for first , to the eyes of Christs minde heauen was neuer shut . Secondly , Mark. 1. 10. hee saw the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouen , a word vsed in things really done , and vsed of the rent garment , Luk. 5. 36. and of the vaile of the Temple , which was rent in twaine . Thirdly , the other signes were really and sensibly done , the Spirits descending visible , and the Fathers voyce audible and sensible , which are things of greater difficultie to conceiue as wee shall see : and , visible and sensible were they not so much for Christs , as for Iohns and the peoples confirmation that stood there . It seemeth therefore to bee true , that the heauen was sensibly diuided and rent in twaine , euen as the earth was when Korah and his company were swallowed vp . This is not vnreasonable to conceiue , if wee consider that the Lord might well doe as much for his Sonne , as he had formerly done for his seruants . Henoch , in his body as wel as in his soule , was taken vp into heauen : here either the heauens must diuide themselues , or one body must pearce and penetrate another , which euen glorified bodies cannot doe . Eliah , when Elisha prayed him that his spirit might be doubled on him , answered thus , Thou askest an hard thing , yet if thou see me when I am taken from thee , thou shalt haue it so , 2. King. 2. 11 , 12. and Elisha saw him when he was taken vp into heauen by a whirlewinde , and consequently saw the heauens diuided to receiue his body now glorified in the act of translation . When Christ had accomplished his whole ministery , Act. 1. 9. while his Disciples beheld , he was taken vp into heauen ; they did see the heauens opening themselues to receiue his glorious body : and shall we think it absurd , that according to the letter of the Scripture , his Father should enter him into that ministery by a sensible opening of the heauens ? As easie it must bee for God to doe this , as to make the Sunne stand still , the Sea runne backe , yea the Sea to diuide it selfe and stand like a wall for the defence of his people . And , that he thus did , it is plaine , because this serueth for the greater confirmation , and glorie of the businesse in hand , which aboue all other the Lord set himselfe to aduance & commend to the world . Now in the second place , the reasons why the heauens were opened , were sundry . 1. To manifest the truth and certaintie of the other signes which followed , that seeing the heauens opened , they might not conceiue , that either the Doue or the voyce came from any other place . 2. To shew that howsoeuer Christ stood there as a weake man , and in similitude of sinfull flesh , yet he was the Lord from heauen heauenly , of whom was verified , Ioh. 3. 31. Hee that is come from heauen , is aboue all . 3. That as his person , so likewise his doctrine was diuine and heauenly , ver . 34. He whom God hath sent , speaketh the words of God : and this was the speciall worke of his doctorall office , to reueale the will of his Father . And Io. 1. 18. No man hath seen God at any time , the onely begotten Sonne , which is in the bosome of the Father , hath declared him . The power also and grace , whereby he wrought miracles , was not from Beel-zebub , but from heauen . 4. To shew that his office , into which he was now entred , was and is to open heauen again for vs , who by sinne had shut it against our selues ; he hath made our way vnto y e throne of grace . And thus this second Adam standeth in opposition with the first ; he shut vs out of Paradise : a token that we were shut out of heauen : but this lets vs into the Paradise of God againe . The heauens are opened by his passion , not by his baptisme , Heb. 10. 19. They are opened by his death as by a common cause , which must be specially and singularly applied , and that is by baptisme : therefore it is said , Rom. 6. 3 , 4. We are baptized into his death ; that is , to haue benefit by his death . 1. Note hence , that Christ by fulfilling all righteousnesse , hath set heauen open vnto vs , and consequently , the iustification of a sinner , is not onely by the obedience of his passion , but also by his actiue obedience in fulfilling the Law : for , 1. the whole summe of the Law , is , to loue God with all the heart , &c. which if we performe not in our selues , or in Christ , then the whole Law is abolished , whereof euery iot must be accomplished , Math. 5. and Christ came not to destroy the Law , but to fulfill it . 2. The sanction of the Law ( Cursed is euery one that abideth not in all things ) cannot be auoided , if all those things be not done in our selues or our surety . 3. There are two parts of iustification : 1. Remission of sinne , which is by the blood of Christ , which takes away all sin . 2. Imputation of Christs righteousnesse : neither can the one stand without the other , as 1. Cor. 5. 21. Hee hath made Him sinne that knew no sinne , that we should be made the righteousnesse of God in Him. And this meetes with their maine obiection , that when sin is taken away , the Law is fulfilled , and the sinner acquitted and iustified : for that is not true ; for a sinner is not iustified when sinne is abolished , vnlesse iustice be added . Sinne must be couered indeed , but that is but fulfilling of halfe righteousnesse , vnlesse righteousnesse be imputed , Rom. 4. 25. He was deliuered for our offences , and was raised againe for our iustification : where iustification is farre more then remission of sinnes . 4. The words of Scripture are plaine , Rom. 5. 18. By the obedience of Christ many are made righteous : and 10. 4. Christ is the end of the Law for righteousnesse ; and not only to remoue vnrighteousnesse . As for all those places , wherein it is said , that Christ hath purged all sinne with his blood , &c. they are to be meant exclusiuely , in respect of the blood of beasts or any meritorious workes of men out of Christ , but not to exclude the meritorious actiue obedience of the Sonne of God. 5. Hee that is circumcised , is bound to keepe the whole Law. Obiect . That was to make him a fit Sauiour . Answ. No , but that hee might redeeme them that were subiect to the Law , and that they might receiue the adoption of sonnes , vers . 5. Hee speakes plainely of Christs actiue obedience . We will conclude with Bernard , Totus mihi datus , totus in meos vsus expensus est . When I can haue too much of Christ , I will renounce his actiue obedience ; but if by fulfilling all righteousnesse , he hath opened heauen , I will lay fast hold vpon all his righteousnesse to bring mee thither . Secondly , hence wee note what we are to thinke of the doctrine of Christ , who came from heauen , and spake from heauen . Heb. 1. 1. In these last dayes God hath spoken to vs by his Sonne , and therefore our meanes of saluation are great and glorious ; the onely begotten Son , which is in the bosome of his Father , hath reuealed the Fathers will vnto vs. Naturall light hath manifested much of God to many men ; supernaturall light hath made him more manifest , both by the deliuery of the Law , and the promises of the Gospell concerning Christ to come , whereby the Iewes saw God after a sort through the vaile of types and shadowes , but did not see him clearely and perspicuously , till Christ was manifested in the flesh , who was in his person the brightnes of his Fathers image , and in his office the chiefe Doctor and Teacher of his Church . Whence it followes , Heb. 12. 25. That if they escaped not , who refused him vvhich spake on earth , much lesse shall we , if we turne from him that speaketh from heauen : and 2. 2. If the vvord spoken by Angels was stedfast , &c. how shal we escape , if wee neglect so great saluation , which was first begun to be preached by the Lord , and is confirmed to vs by them that heard him ? Obiect . Oh , if we should heare Christ speake from heauen , wee would obey . Answ. The doctrine that we bring , is from heauen , heauen opened it selfe to giue confirmation to it , the same it is which Christ taught , which the Apostles receiued from him , and we from them ; and of vs , holding our selues to the Apostles doctrine , our Sauiour saith , Hee that heareth you , heareth mee . With how great danger therefore doe men refuse and turne away from our doctrine ? how shall they escape , that refuse doctrine from heauen ? A iust thing it is , that they be giuen ouer to Satanicall and hellish delusions , who refuse doctrine from heauen . 3. This opening of heauen being a signe of that which Christ had done , affoordeth speciall comfort to all the members of Christ , in that heauen being shut against vs by our sin ( for into it shall no vncleane thing enter : ) Christ hath set the gate of it open vnto vs againe ; hee hath made a way , and as it were a thorow-fare betweene heauen and earth . By him ( saith the Apostle ) all things in heauen and earth are gathered into one , Ephes. 1. 10. and Col. 1. 20. He hath reconciled to himselfe through him all things , which are in earth and in heauen ; that is , all elect and beleeuing men on earth , and the blessed Saints and Angels in heauen : and this followes , that in the former verse , where Christ is called the head of all things ; being the head of his body , hee hath made a passage both for himselfe and his members . How doth Christ open heauen for vs ? oh that we could see such a sight ! Christ openeth heauen : 1. by the merit of his obedience vnto the death ; so saith S Paul , Col. 1. 20. By the bloud of his crosse he hath set at peace all things . Meditate on his death . 2. By the donation of his Spirit , who worketh faith in the heart of Gods child ; which is as an hand wherby Christ with all his benefits is receiued , and a mouth whereby he is eaten ; so is it an eye cleered to see thorow the clouds God sitting in his glory , vpon the Propitiatorie and Mercy-seate , and sometimes vpon the throne of his iustice . Heb. 11. 27. By faith Moses departed Egypt , and feared not the fiercenesse of the King , but endured as one that sawe him that was inuisible . By faith Henoch walked with God , hee had him euer in his eye , heauen was euer open and vndrawne vnto him . Iose●h saw on the throne of his iustice , and said , Can I sinne and doe this great wickednesse against God ? Thus the godly in this life haue heauen after a sort opened , so as they haue God euer present with them . Steuen being full of the holy Ghost , saw heauen open ; get faith , and thou shalt see it open too . 3. By the benefit of his intercession , Ioh. 17. Father , I will , that where I am , they also be to behold my glory . Now he was heard in all that he prayed for , so as by vertue of the merit of his intercession , all the elect shall be gathered in soule and body into heauen after this life . This same key openeth heauen to our prayers , and persons . Heere is the comfort of the godly , that whereas the first Adam hath shut heauen on them , and set hell wide open , and armed all the creatures against them : this second Adam hath opened heauen againe and reconciled all things ; there is now passage from man to God , from earth to heauen , by the prayer of faith : and betweene God and man , while hee heareth prayer and bestowes heauenly blessings : a passage for the Spirit , and for Gods helping hand in trouble ; there is a beaten way betweene heauen & earth , in which Gods Angels are continually mouing as diligēt ministers to the heires of saluation . Here ye may see Iacobs ladder , which reacheth from earth to heauen , on which the Angels are continually ascending and descending : this ladder is Christ himselfe , who by his humanity toucheth earth , and by his diuinity reacheth vp to the heauens , and so hath made heauen & earth meete together . And as this comforteth vs through our whole life , so especially in the houre of our death it is of exceeding vse ; then happie is he that can see the heauens opened by Christ for him , as Steuen did ; he shall lay himselfe downe in rest and assurance , that though his body shall be inclosed in the earth for a time , yet his soule shall ascend to God , and both soule and body in the Iudgement day shall partake of the glory , vnto which Christ the Head is already ascended ; and the same power , which made the heauens themselues now at his baptisme set themselues open to strengthen & encrease the grace of his Saints , shall then set them wide open to confirme them for euer in glory . And Iohn saw the Spirit of God descending like a Doue , and lighting vpon him . Sect. 7. THis is the second diuine testimony , whereby God the Father would make euident to all the world , that Christ the Sonne was the Messiah , anointed with the gifts of the holy Ghost for this purpose : Where , for the meaning of the words , must be knowne ; 1. What is heere meant by the Spirit of God. 2. How the Spirit could descend , or be seene so to doe . 3. The manner of his descending , like a Doue . 4. Why hee lighted vpon Christ. 5. Why it is said , Iohn saw all this . 1. By the Spirit of God is meant sometimes the whole essence of the God-head , as it is common to all the three Persons : as Ioh. 4. 24. God is a Spirit . Somtimes the gifts and graces of the Spirit , as Luk. 1. 15. Iohn was filled with the Spirit ; that is , spirituall gifts , by a Metonymie of the cause for the effect . And Act. 6. 5. Steuen , a man full of faith and the holy Ghost . Somtimes the third Person in Trinity , as 1. Ioh. 5. 6. and that Spirit is truth : and thus is the word here vsed ; not the gifts and graces of the spirit , nor taken essentially or commonly for the whole Trinity ; but personally , for the third Person in Trinity , who is distinct from the Father and the Sonne , equall vnto the Father and the Sonne , and the same God in Nature and Essence with the Father and the Sonne , though not the same person . And the third person is called a Spirit , because he is that essentiall vertue , proceeding and as it were spired or breathed from the Father and the Sonne ; or from his effect , who bloweth where he listeth , and inspireth holy motions and graces into the hearts of the elect . 2. How can the holy Ghost be said to descend , `who is God omnipresent , and filling heauen and earth ? Psal. 139. 7. Whither shall I goe from thy Spirit ? Answer . True it is , that this descending of the Spirit , was a locall motion from heauen , where it was opened , vnto earth to the very head of Christ , and yet wee may not conceiue any locall motion in God or any of the persons : but in one word , The signe or siymbol wherein the holy Ghost pleased to testify a speciall presence or efficacy , doth take the name of the thing signifiyed ; the Doue , a signe of the Spirit is called by the thing signified , the Spirit it selfe ; not that the blessed Spirit was changed into a Doue or any similitude , ( whose nature were it not immutable , he could not bee God : ) but because it pleased him , retaining his owne vnchangeable nature , to appeare vnder this forme and likenes : and thus Iohn also , seeing this shape and appearance descend frō heauen , is said to see the Spirit which is inuisible ; the Doue signifying , called y e Spirit , signified by a figuratiue kinde of speech , common in the Scriptures . The Ark was called The Glory of God , because it was a speciall signe of it . Three Angels came to Abraham ; one of them , seeming to be more glorious then the other , is called by the name Iehoua ; a name proper to God , and not agreeable to any Angel , further then he representeth the Sonne of God as that did . The right interpretation and vnderstanding of such phrases , would cut off infinite quarrels about the reall presence , which is onely held vp , because by this same figure the bread signifying is called the body signifyed ; which if it necessarily imply a change of the bread into the very Body of Christ , then because the Spirit of God is called a Doue , hee must necessarily bee turned into a Doue , & of a creating God become a creature ; which is high blasphemy . 3. The manner or forme of the Spirits descending , was in the shape of a Doue . Quest. Whether was this a true materiall Doue , or an appearance of a Doue only ? Answ. It is enough to conceiue the presence of the holy Ghost vnder the forme of a Doue , and it is no article of faith whether it was or no : But yet I thinke it was a true reall body and corporal Doue ; 1. Because Luke addeth ( in a bodily shape ) implying that there was a body . 2. Because none of the other signes were imaginary or appearances , but reall things : whence some of the Fathers conclude , that it was as true a Doue , as the Spirit was a true Spirit . Obiect . But if it were so , how came it into heauen ? Answ. He that created of nothing all things , created it at this time , not for common vse , but for this vse and purpose ; which when it was accomplished , hee could bring it to nothing , or resolue it into the first matter whereof it was made , as it was with those bodies in which the Angels appeared . Obiect . But the text is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like a Doue ; therefore it was but a similitude , and appearance , not a true body . Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to the Doue , but to the Spirit , who manifested his presence in this likenesse . 2. The phrase doth not alwayes note likenesse and similitude onely , but verity and identity , as Ioh. 1. 14. Wee saw his glory , as the glory of the only Sonne of God ; and Phil. 2. 7. Christ was in the shape of man , and like man : shal we thence conclude , that he was not a true man , but one in appearance onely ? Why did the holy Ghost appeare in this shape ? For sometimes hee appeared in mighty winds , as to the Apostles ; sometimes in burning fire , wherein he seemes to be contrary to himselfe . These diuers symbols and testimonies of the presence of the Spirit , argue diuers , but not contrary effects ; all of them his wisedome made choyce of , according to the occasion and present vse . There was great difference betweene the ministery of Christ , and Moses ; betweene the Law , and the Gospell , and accordingly the Spirit manifesteth himselfe . The Law was confirmed with terrour & feare ; but to ratifie the Gospel , the Spirit appeares in the shape of a Doue . Act. 2. 2. Hee is noted to come like a mighty rushing winde , to shew the mighty power of the Gospell in the ministery of the Apostles , who were now to bee sent out : so in the shape of tongues , to shew the vtterance giuen by the Spirit to the Apostles : in the shape of clouen tongues , to note the variety of tongues and languages , wherewith they were indued : in the shape of fiery tongues , to shew the fruit and efficacie of their ministery and doctrine , which should bee as fire to seuer betweene drosse and pure metall . So heere the Spirit would appeare in the shape of a Doue , to note , 1. what kind of Spirit Christs was : 2. what kind of gifts they were , which were collated and bestowed vpon him : and 3. what was the fruit of those gifts . For the first , in the Doue obserue two things : 1. Of all fowles it is the most mild , without gall . 2. It is most innocent and harmlesse , not rauening and hurtfull . Which signifieth , that Christ should be indued with a mild , meeke , and gentle spirit : so it was prophesied of him , Isa. 42. 2. That he should not cry nor lift vp his voice in the streets , a brused reed hee should not breake ; and how it was accomplished , the whole story of the Gospell witnesseth , Math. 12. 19. So also , that he should be most innocent , blamelesse , of a most pure spirit : In him was no guile , no deceit in his lips . Who could accuse him of sin , being the spotlesse Lambe of God ? 2. As the Doue hath many excellent properties ; patience , simplicity , sincerity , tendernesse to her young , faithfulnes to her mate , &c. Euen so God the Father hath fitted Christ with all profitable and necessary gifts ; humility and patience , holinesse and integrity , loue and tendernesse , constancy and diligence in working out the good of his members . 3. The fruit of these gifts is the appeasing of his Fathers displeasure , conceiued against the sinne of man : for looke as the Doue which Noah sent forth out of the Arke , returning with an Oliue branch , which argued the ceasing of the deluge , brought newes that Gods wrath was now asswaged and decreased with the waters : so the Spirit of the Lord is vpon Christ in the form of a Doue , sending him out to preach the acceptable yeere of the Lord , and good tidings of liberty to captiues , & the opening of the prison to them that are bound , forgiuenesse of sin , and conferring of grace , & life , &c. Isa. 61. 1. Now this being the end of the Spirits appearing in this shape , separating and sending Christ to his ministery , & that onely for this time , and not reserued out of this time and vse , it is not now lawfull for any man to represent the holy Ghost by this shape , or make an image thereof : for this is to make an Idoll , as the Papists doe , not onely in this , but in painting God the Father like an old man , because he is called the Ancient of dayes , Dan. 7. 22. Both of them flat Idolatry . God is aboue his Law , if he make shapes , Cherubs , or bodies , it is iust because hee doth it : but wee are borne vnder the Law , which expresly forbids the making or hauing of any Image of God in any vse , or any at all in religious vse , and enioynes vs to worship God in spirit and truth , onely in the Image of his Sonne . And it will strongly follow , that if wee may not reserue the shapes which God himselfe hath vsed to manifest his presence , much lesse vpon any colour , any Images or Idols deuised and beautified by Idolaters , abused in times past , and in present , and for time to come , subiect to be abused to the maintenance of Idolatry . Heere come all Popish pictures to bee defaced , whose Idolatry is as grosse as euer the Heathens was : a lamentable thing , y t any Christian can feed and please his senses in the cōuicted instrumēts of Gods dishonour in so high a kinde . A chaste heart will make a chaste eye . The 4. point is the Spirits descending vpon Christ , for these reasons : 1. To shew that Christ was set apart to his great work , not onely by the ministery of man , but by the holy Ghost . 2. That hee was now endued with gifts fit for such a worke : for this was the vnction or anoynting of Christ to bee the King , Priest , and Prophet of his Church , as Isa. 61. 1. The Spirit of the Lord is vpon mee , hee hath anoynted mee to preach . Obiect . But Christ was filled with the holy Ghost from his infancy . Answer . He was endued with such a measure of the Spirit , as was fit for his priuate estate ; yet now entring vpon a publique office , and a worke after a sort infinite , he needeth more grace , and receiueth according as his calling required . Obiect . But then Christ had imperfection in him , if hee wanted some grace . Answ. It implies a degree , but not imperfection : hee was perfectly graced so farre , as his youth and priuate estate required , yea , as much as that was capable of ; it being with him as with the Saints in heauen , among whom are degrees of glory , but not want nor imperfectiō . And 3. to shew that the Spirit did perpetually rest with Christ , therefore Ioh. 1. 32. the Spirit abode vpon him . This was prophecied , Isa. 11. 2. The Spirit of the Lord shall rest vpon him , the Spirit of counsel and vnderstanding , of wisedome and strength , the Spirit of knowledge , and the feare of the Lord. Obiect . But the Spirit of God dwels in the Elect , therefore this was no priuiledge . An. Neuer did or can the spirit rest with Saint or Angel , as hee did with Christ. 1. In respect of his humanity , the Spirit is euer with that , working in y t nature all diuine vertues , graces , & glory , both in nūber & degree perfect , as fitting the Head ; wheras the members haue some , not all , and in some small degree , not in all perfection of degrees , as hee was , being anointed with y e oyle of gladnes aboue al his fellowes . 2. In respect of his Deity , the spirit , the third person , is perpetually present with the Son , as ioyned vnto him in the admirable vnity of one & the same nature ; yea , so ioyned , as he proceedeth from the Son as frō the Father , and hath his subsistence from the Son , as frō the Father , by the vnspeakable cōmunication of one and the selfe-same nature . In which respects , the Spirit neuer lighted , nor did rest with any but with Iesus Christ alone . 4. Some adde a fourth reason of the Spirits lighting on Christ : not only to designe Christ , but to distinguish him by an apparent signe from Iohn , lest any should thinke that the voyce following , This is my well-beloued Sonne , was vttered of Iohn , and not of Christ himselfe . The fifth point is , Why it is said that Iohn saw all this : this was , 1. that the Word of the Lord might be accomplished , who had promised Iohn , that he should certainely know Christ by this signe , Ioh. 1. 33. 2. That Iohn might beare record of the trueth heereof , not onely in his age , but to all succeeding ages : so it is said , Ioh. 1. 32. Iohn bare record , saying , I saw the Spirit , &c. Hence was it , that it did so openly appeare , because it was not onely for Christ , who as hee was man , and had taken vpon him our infirmities , had need of assistance , but for Iohn also , and the people of God : see Iohn 12. 30. 1. Note , that the Spirit of God is no quality or created motion in the minde of man : for then hee should not exist without the mindes of men , ( for the accident cannot be without the subiect , to which it cleaueth : ) and much lesse could the Spirit appeare in a visible and distinct forme , as he did heere , and in the feast of Pentecost . 2. Hee is here a distinct person from the Father and the Sonne , and yet ioyned with the Father and the Sonne . 3. He is called God. Act. 5. 3 , 4. To lye to the holy Ghost , is to lye vnto God : and 1. Cor. 12. 11. Hee giueth gifts to euery one according to his will , as heere hee anointeth Christ the head , & consequently , is the Author of all good gifts with the Father of lights , and not the gifts themselues . 2. Note , as Christ was set apart both by the ministry of man , and by the Spirit , by the visible appearance of which , God would manifest , that hee was fitted thereunto : so in all those that are set apart by man to the ministry , must be an apparant descending of the Spirit , though not in visible shape , yet in euident gifts and graces . The reason is sound : if Christ himselfe must not take this honour vpon himself , but the spirit of the Lord must be vpō him to preach , much more must it be so with those that come in his name . Adde hereunto these arguments : 1. If God , when hee had set down the frame & parcels of the materiall Tabernacle , did set apart a Bezaleel , and fill him with the Spirit of God , in wisedome & vnderstanding , in knowledge and all curious workmanship , and ioyned an Aholiah vnto him , into whom he put wisedome , to make al after his draught , Exod. 31. 3 , 6. And , if when Salomon is to build the material Temple , he must haue his Hiram sent for , a man full of wisedom , vnderstanding , and knowledge to work all manner of worke in brasse , 1. King. 7. 14. much more the true Salomon , in building his spiritual Temple , makes choice of men filled with the spirit , &c. 2. If the Prophets & Apostles performed euery thing by vertue of their extraordinary calling by God , then must Pastors & Teachers also , by vertue of their ordinary calling by God : They spake & wrote , as they were moued by the holy Ghost , 2. Pet. 1. vlt. they reuealed and fore-told things by the Spirit , 1. Pet. 1. 10 , 11. The Spirit of Christ in the Prophets , searched and signified the time , and passion , & glory of Christ : the Spirit was promised to teach the Apostles what to speake , and to leade them in all trueth , Ioh. 14. Yea , the Spirit shall teach you in that houre , Luk. 12. so must we be furnished by the Spirit to our duties . 1. Cor. 17. 7. The manifestation of the Spirit is giuen to euery one to profit withall , to one a word of wisedome , to another a word of knowledge . Whence the Spirit is said to send Pastors , Act. 20. 28. Pastors at Ephesus were made ouer-seers by the holy Ghost ; because he fitteth them to the Church , and commendeth them by gracing them to the vse of it . 3. This sitting of the Spirit , giueth a mans selfe much comfort : 1. That hee is lawfully called of God , who sendeth not his message by the hand of a foole , ( for this is as he that cutteth off the feet : ) but he sendeth a learned tongue , an Ezra , an Apollos , mighty in the Scriptures . This was signified by the consecration of Aaron and his sonnes , who must be , 1. washed , purged from whatsoeuer might blemish their calling . 2. Arrayed with new garments , signifying their furnishing , and instructing with graces , of wisedom , knowledge , &c. 3. Perfumed with a sweet smell of the holy oyle , noting the sweetnesse , the sweet sauour by holy doctrine and life , which they were to diffuse into the Church . This when it was done , then were they set apart by the Lord , and not before , Leu. 8. 3. 2. That God , who hath graced him , will protect him , and carrie him thorow the troubles of his calling , which Satan and the wicked of the world ( whom hee is to encounter with ) will raise against him : which promise of speciall protection , while the sonnes of Sceua wanted , Satan ( who easily spied their want of commission ) mightily preuailed against them , Act. 19. 3. That God will blesse his labour , and the workes of his calling , and make it powerfull and fruitfull , because it is his owne worke ; whereas such as haue not their commission sealed from the Lord , finde not their sacrifices burnt by God , but often labour all day and night , and catch nothing . A caueat not to runne vpon mans calling without Gods , as the false apostles did , against whom the Apostles opposed themselues : see that the chiefe Bishop of soules send thee , that he hath laid his hands vpō thee , that hee hath bid thee receiue the holy Ghost ; as for the order and ordination of the Church , it is onely a manifestation and declaration of him , whom God hath fitted . Let euery Minister be able to say as Christ himselfe did , Isa. 48. 16. The Lord God himselfe , and his spirit hath sent me , namely , to declare what Cyrus in his time was to performe to the Church . And here he that would haue good and assured comfort of his commission , must examine what kinde of gifts they be which he hath receiued of the Spirit : for they be of two sorts : 1. Common to good and bad , as those of knowledge , tongues , interpretation , eloquence , to which if working of miracles ( if a man haue no more ) were added , while he might much benefit others , himselfe might remaine a reprobate . For , Saul and Iudas had the Spirit of God. 2. Proper and peculiar to the elect , as iustifying faith , true loue , inuocation , repentance , vnspeakable groanes , and mourning of the Doue , innocencie , meeknesse , sinceritie , and such like testimonies , that God hath sent the Spirit of his Sonne into the heart , purifying it , making it cry Abba Father . These are gifts worth hauing , making all the former not onely profitable to others , but truly comfortable to himself , and acceptable to God. Now shall a man speake powerfully , feelingly , and conscionably , and resemble those holie men of God , who wrote the Scriptures , in interpreting thē ; they shall speake and do as they are moued by the holy Ghost ; men shall perceiue , and after a sort see a fiery tongue vpon their heads ; such shall be the efficacie and power of their ministerie in separating the precious from the vile . 3. Note , wheresoeuer the Spirit descendeth on any Christian , it descendeth like a Doue , that is , maketh a Christian resemble the Doue . Whence it is , that the holy Church or company of beleeuers is called by Christ , his Doue , Cant. 2. 14. 1. Because the same sweet oyntment ( as that of Aaron ) runnes downe from the head to all the mēbers : the same graces , which this Spirit in the shape of a Doue did fill Christ withall aboue measure , hee doth also bestow in measure vpon Christians : Thus are we said to receiue of his fulnesse . A fountaine sends the same water into the streames that it self hath . 2. The Spirit of God is euery-where like to himself , both in the head and members , as the same iuyce is in the roote and branches , in the tree and fruites : looke what were the fruites of the Spirit in Christ , the same also are in the members , Gal. 5. 23. To examine whether we haue receiued this Spirit or no , by the properties of a Doue . 1. Meeknesse is an essentiall mark of one of Christs Doues , and on whom the Spirit of Christ is descēded , as himselfe witnesseth , Learne of me , for I am lowly and meeke : 1. He in heart neuer conceiued fierce or reuengefull thought . 2. In word , being reuiled , he reuiled not againe . 3. In action , hee was led as a sheepe to the slaughter , and was dumbe before the shearer , 1. Pet. 2. 23. Moses was the meekest man on earth , but not like him . If any be a rough Esau , of a froward and peruerse disposition , the Spirit of Christ hath not sate and lighted vpon him : for , in the kingdome of Christ , the lyon and the lambe shall feed together . Let vs therefore put on , and decke our selues with meeknesse , Col. 3. 12. A most beautifull grace , much set by of God. How glorious a sight was it , and how delightfull to God his Father ( as the voyce witnesseth ) when the Doue sate vpon Christ ? and euen so the Apostle commendeth this grace to women , as a most precious garment to set them out to God , and make him set by them , as their most costly garments doe set them out to men : neither is it a garment proper to the women , as distinguishing the sexe ( which the cloathing of our bodies doe or ought to doe : ) but the condition between a naturall and spiritual man , an old and new creature : for this makes difference before God , when none is betweene male and female . And though we take little notice of a meeke-hearted Christian , yet God doth so account of it , as he doth denominate the righteous by it , and maketh it a speciall title of the iust , Zeph. 2. 3. Seeke the Lord , ye meeke of the earth : as though none were fit to seeke him , and he would be found of none else . A second qualitie of those , on whom the Spirit is lighted like a Doue , is simplicitie , innocencie , commended to vs also by Christ , Be wise as serpents , but innocent as Doues ; enforcing it plainly to be a qualitie of those who are baptized with the Spirit of Christ : To which purpose he knitteth these two together , Cant. 5. 12. and 6. 8. My Doue , my vndefiled . Elsewhere he calls the Church faire as the Sunne , pure as the Moone , the Lords holy ones , vndefiled in their wayes , Saints , pure ; not only in regard of their iustification by the bloud of Christ clensing them from all sinne , but also of their endeuour in sanctification . These Doues of the Lords Culuer-house are cleane fowles , not of the vncleane birds , Vultures , Crowes , and Hawkes that can smell a carrion a farre off , to flye to it , and feede vpon it : the Spirit neuer tooke such a shape . Let vs be carefull of our wayes , not to foule our selues with sin , which is the most filthy vncleannes : but rather when the Spirit sate vpon Christs head , make knowne that it sate like a Doue on our head , by purging our selues , euen as he is pure , 1. Ioh. 3. 3. as it is a marke of our adoption in that place . He is not capable of any grace , that endeuoureth not in this : wil the Spirit of God dwell in a stye ? or will hee powre his gracious liquors into fustie and filthie vessels ? What may wee thinke the hire of those that moyle themselues in all filthie lusts , and tumble like swine in their sinnes , and in the meane time scorne at those who desire to bee more free and innocent from the riots of the world ; seeing GOD is good to none but the pure of heart , heareth none pray but such as lift vp pure hands , accepteth no seruice but a cleane offering and from a cleane offerer , admitteth none to the blessed vision of God , but the pure of heart , and much lesse to stand in his Holy place , but hee that is of innocent hands , and a pure heart ? Psalme 24. 3. What other spirit hath lighted vpon them , then the spirit that beareth rule in the world ? The spirit of lying , railing , swearing , slandering , hath light vpon their tongues : the spirit of reuenge , wrong , and wickednesse vpon their heads : the spirit of fornication , vncleannesse , wantonnesse vpon all their parts and members : and the spirit of errour , delusion , & desperate impenitency hath settled vpon their hearts : all this , because they haue grieued this holy Spirit , and made this Doue betake himselfe to his wings , and left them to bee haunted with an euill spirit , as Saul was , when God had forsaken him . A third quality of such on whom this Spirit of Christ hath lighted , is chastity , sincerity and singlenesse in heart and life , in body and soule : the Doue is a most chast bird , truly keeping her to her mate ; and this is required in all the members of the Church , Cant. 4. 1. Thine eyes are like the Doues , that is , single , chast , beautifull . This eye of faith beholds Christ and him alone , acknowledging all perfection of beauty and sufficiency in him : it keepes the heart into him alone in the purity of his worship ; it keepes the affections vnto him as the chiefe of ten thousand : it watcheth against all vnchast lusts , and abandoneth all vnlawful , strange , and stolne pleasures , called in 1. Cor. 7. 34. The holines of body and spirit . Of spirit , when it is not tempted to vncleannesse ; or being tempted , yeeldeth not ; or hauing yeelded , reneweth it selfe to repentance . Of body , when , as a fit instrument to a chast soule , it neuer exciteth , nor being excited , executeth vncleannesse . Whence it followeth , that those that goe a whoring from God , as all Idolaters that seek to many louers ; or are bawds to their owne lusts and sinfull pleasures of any kind , or prostitute their bodies to any vncleannesse ; or their members as seruants of vnrighteousnesse , are not possessed with the Spirit of Christ. Idolatrous eyes , adulterous eyes , couetous eyes , euill or enuious eyes , blind eyes , or wanton eyes , are not the eyes of Doues . A fourth quality in Isa. 60. 8. is this , They al fly to the Church of God , and ioyne together in his pure worship . Who are these that fly like the Doues to the windowes ? A prophesie of the Gentiles conuerted , that shall in such flockes come into the Church , as if a whole flight of Doues driuen by some Hawke or tempest , should scoure to the columbary , and rush into the windowes . The Church is compared to Gods culuer-house ; thither the Doues fly together , feed together , roost together : which signifies the Communion of Saints , who are of one heart and soule , and which worship God purely with one shoulder : It is no receptacle of Eagles and rauenous birds , which deuoure one another : and the reason is , because the Spirit lighting vpon Christians , tyes them together with fast bands of peace , called The bond of the Spirit . And hence it followeth , that whosoeuer neglecteth the ministery , which is the chariot of the Spirit , the Spirit lights not vpon him : whosoeuer ioyneth not in this society of Saints , and carryeth not himselfe as one liuing with other the children of God , vnder the same roofe of one Father , he hath not the Spirit of God , and consequently is none of his . What may wee thinke of him that is an enemie to the Church , that malignes the members of it , that opposeth the pure worship and worshippers , that flies from the culuer-house , but to be an vncleane bird , no Doue ? This is one speciall note of the presence of the Spirit , which I would not omit , because many may come to see themselues better by it . Vers. 17. And lo , a voice came from heauen , saying , This is my welbeloued Sonne , in whom I am well pleased . Sect. 8. HEre is the third sensible testimony of Christs most solemne setting into his office , and that from heauen also , as the other were , and that by an audible voice : wherein are two things ; 1. The circumstances , three : 1. Whose voice it was , The Fathers . 2. The place whence it came , From heauen . 3. The manner , It was a sensible and audible voice . II. The substance , in which are three particulars : 1. That Christ is the Sonne of God : to note the relation between God and Christ. 2. That hee is his beloued Sonne ; to note the neernesse of that relation . 3. The fruit of it , in whom I am well pleased . 1. The Person whose voice it was , is God the Father : for he saith , Thou art my beloued Sonne . Euery testimony receiues validity and authority from the Testator , therefore this must needs be sound and good . God had giuen testimony to Christ by many famous men , euen all the Prophets , and now lately by Iohn Baptist , who was greater than a Prophet , that Christ was greater than he ; yea more , had giuen testimony of him by a multitude of heauenly Angels , Luk. 1. 30. and 13. But not content with all this , he giues from heauen his owne testimony of him . 1. To strike vs with reuerence in receiuing this testimony , which hath this priuiledge aboue other parts of Scriptures , that it was vttered by Gods owne mouth , not by men or Angels . 2. To confirme vs in the truth of the testimony , proceeding from him who is prima veritas , Truth it selfe ( not onely true ) in his Essence , and much more in his words and workes , who cannot bee deceiued , nor deceiue vs. 3. To shew the necessity of beleeuing this testimony , being the first and onely principle in Christian Religion , without which foundation laid , can bee no religion , nor saluation , as we see in the Iewes and Turkes : That we might more firmly beleeue in the Sonne of God for life , Gods owne mouth testifieth so honourably of him . 4. That such a glorious commendation of this testimony might stir vp our best attention and affections in the vnfolding of it , wee haue heere the word of a King , which was neuer stained , and that not vttered by any Herald , or a Lord Chancellor , but from his owne mouth , which carryeth more waight with it : if God speake , woe to him that heares not . 2. The place whence , from heauen : for these reasons : 1. For more authority to the Person of Christ , whom God from heauen doth honour : and if God thus honour him , how ought we to honour him ? 2. Pet. 1. 17. Hee receiued of God the Father honour and glory ; when there came such a voice to him from the excellent glory , This is my beloued Sonne : which was verified not onely in the time of his transfiguration , but here also . 2. Because the testimony containes the summe of the whole Gospell , to declare that the doctrine of the Gospell , which Christ deliuered to the world , was from heauen , because God from heauen so testifieth it to bee : wherein it differs from the doctrine of the Law , which although God renewed from heauen in the Tables of stone , yet was it written in the heart of man by nature ; so was not the Gospell : but as after y e fall it was immediately deliuerd by God to Adam in the promise : so here , by the same voice from heauē confirmed to be diuine & heauenly . 3. In respect of vs , that wee should more carefully attend to the testimony it selfe , proceeding from the excellent glory , and that from the mouth of the God of glory , sitting in his chaire of Estate , seeing the word of a King in that place is more regarded . The contempt of the Law , giuen vpon Mount Sinai , in the hand of Angels , was required at their hands : how shall they then escape , that despise him that speaketh from heauen ? Hebr. 2. 2 , 3. The Law being transgressed , the Gospell from heauen moderateth and pardoneth a man : but the Gospell frō heauen being despised , what can pleade for him ? 4. To shew the extent of the Gospell , that it is to bee preached , and binds to the faith of it all the people vnder heauen : and herein it was not to bee inferiour to the Law , which God would haue acknowledged his owne by vttering it from heauen , and that not before he had sent Moses downe , lest it should haue been thought to be his , although it was so loud and piersing , as it could not possible bee but diuine , not humane . 3. The manner of the testimony , by an audible and sensible voice : How the Father vttered this voice , is needlesse to enquire , seeing we know , that he who made the tongue , can either speake without a tongue , or by secret inspiration and reuelation , as to Isaiah , 2. King. 20. 4. or frame a tongue and organs of voice at his pleasure , to vtter and make knowne his will and good pleasure to his creatures : or speake by creatures , as Angels in humane shape , or other creatures , sensible as Baalams Asse ; or insensible , as the bush of fire . It is much more material to enquire into the end and vse of it , which was , to make the Sonne of God knowne vnto the world , that the faith of men might be fixed on him for saluation . Hence note , in that the Lord from heauen teacheth by voice , his wonderfull care , that will not suffer vs to want any means to helpe vs in the knowledge of the meanes of saluation : he had taught them and vs before , by the sense of sight , seeing the heauens opened , and the Spirit visibly descending ; and now hee teacheth the eare by a voice : for , he knowes our dulnesse , security , slownesse of heart to beleeue , and applies himselfe euery way to helpe vs : hee setteth out his glory by his workes and creatures , he addeth his Word confirmed by many powerfull miracles ; to his audible word he hath annexed his visible word the Sacraments ; hee hath set vp a constant ministery in his Church , and euery way fitted it to the edification of his people , so as he may now say , What could I doe more for thee , O Israel ? Is God thus carefull of our profiting euery way ? then how damnable and excuslesse shall the carelesnes of the most bee in the matter of their saluation ? in which regard it had beene good for many a man , that God had neuer made his will knowne to him , that he neuer had heard the word , or receiued the Sacraments : for , all tends but to his deeper condemnation , because of his neglect and formall vse . When our Sauior said of Iudas , It had bin good for him he had neuer bin borne : did not hee in effect say the same , It had bin good for him he had neuer bin a Disciple of Christ , neuer had heard Christ , or preached Christ , because the more excellent meanes he had , the greater was his sin and iudgement ? Againe , hereby God cleareth his righteous Iudgement , in the iust damnation of the wicked and vnbeleeuers : O Israel , thy destruction is of thy selfe : say not , What can I remedy it if God will not saue me ? nay , what can God do more then he hath done ? He hath giuen thee strong and excellent means , & preached the Gospell from heauen by his owne mouth , and sent it to all nations vnder heauen in their owne language , in an audible and intelligible voice : if thou wilt now wilfully refuse the meanes , thy blood be vpon thy owne head , that which will dye , let it dye ; thou art in the sea of thy sins , ready to bee drownd , good helpe is offred , but thou refusest it & must dye in thy sin : thy case is that of Ierusalem , How oftē would I haue gathred thee , and thou wouldest not ? 2 Note , that it is Gods pleasure that wee should bee taught the matter of saluation by voice , and attend to that : Here was a visible openning of the heauens , a glorious presence of the Spirit in the shape of a Doue resting on Christ : but when the Lord will haue Christ published and proclaimed the Messiah , this must be done by voice . Deut. 4. 12 , 14. Thou heardest a voice , but sawest no image , therefore take heede to thy selfe , and corrupt not thy selfe by any image . 1. Herein his mercy hath appointed a familiar and fit instruction , meet for our weakenesse , not comming to his Church in his owne Maiesty . 2. Herein he aduanceth our nature , teaching vs great mysteries by such as our selues , sanctifying the tongues of men , and not Angels . 3. Herein he magnifyes his power , who by so weake meanes worketh saluation : earthen vessels are vsed , that the power may be seen to be of God , 2 Cor. 4. 7. The voice of men by Gods power conquers the world . 4. Hereby he tryes our obedience , whether we vvill yeeld to a vveake voice , vvhereas he might force vs by povver . This makes against the Papists position , that images are Lay-mens bookes : for 1. The people of Israel were as rude and elementary as any , yet God permitted them no such bookes , but straightly forbade it . 2. Images are dumbe , and how can they teach ? they haue mouthes , and speake not : If they teach , it must be by an interpreter , and an interpreter can teach better without them . 3. Let them be Lay-mens books , what doe they teach ? Hab. 2. 18. They are teachers of lyes , and Zach. 10. 2. The Idols speak vanity . If a man would learne lyes , let him gaze vpon these bookes . And 1. whereas Bellarmine saith , that the Image of God and the holy Trinity is a teacher of truth : I answere , The Scripture saith it is a teacher of lyes , and so I will proue it . 1. God is a Spirit and inuisible : now how can this be paynted or carued ? he that saith hee can do it , must needs lye . 2. God is infinite and incircumscriptible , wants beginning and ending : he that saith he can paynt such a thing , is a lowd lyar : his image or idol is made by man , and moth-eaten , and consumed by wormes and rotten . 3. God is a working act , neuer idle : but the Image neuer stirres vnstirr'd : therefore it is a lye . 4. God hath beeing of himselfe , and all things are sustained in him : the image hath being from the hands of man , and is not able to vphold it selfe no more then Dagon was , if it bee not strongly vndershored : therefore it is a lye to say it resembles God. 5. It is a lye and idolatry , to conceiue or fixe the name of God vpon a picture , that hath nothing but what man will giue it : and doeth not the Lord accuse the Israelites by common sense , in the example of one that goes into the Wood and hewes a tree , then makes a fire of one end to warme him , and a God of the other to worship ? Are there not as good blockes and stones , lying vpon the floore and pauement , as they be that are set vp for idols ? II. As for the picture of the Trinity , which is most horrible idolatry , painting God either a man with three heads ( making him a monster : ) or * the Father like an old man with a childe at his knee , and a Doue betweene them . Bellarmine himselfe fainteth , when he saith , it is not certaine , but an opinion of the Church , whether any pictures of the Trinity be to be made : And further , that those images must not be multiplied , because they giue occasion of blaspheming . Besides , these pictures are as senslesse as wicked : 1. To picture the Father , as a man with the whole world in his hand , to note his creation and prouidence ( which the Rhemists , in Act. 17. 5. commend so highly , as whence the people may take much good : ) is a teacher of lyes , because it restraines creation and gouernment to the Father . 2. To picture the Father as an old man , and the Sonne ( who is as old as he ) like a child , is a lye , and not footed , in the 7. of Daniel , where the ancient of dayes is the whole Deity . 3. To adde to these two the image of a Doue for the holy Ghost , is ( as it is said , Rom. 1. 23. 25. ) to turne the whole glory of God into a lye , and to transforme most heathenishly the glory of the immortall God , into the similitude of a mortall man , or feathered fowle . 4. If the Diuinity can be pictured , then may the three Persons : but hee that will say he can conceiue either the Trinity , or expresse the Diuinity , hee is a lyar ; much lesse carue or paint any thing like them . For the picture of Christ : though I know sundry of the learned are of another minde , yet I thinke it neither can nor may be pictured , and the reasons to the contrary are none , or weake : And I haue thought of these grounds , which sway with me till I heare or see stronger : 1. Christs Diuinity cannot be expressed in an image , and it is dangerous in a picture to separate them which God neuer disioyned : to diuide his natures , sauoureth of the Nestorian heresie ; to offer to paint the Godhead of Christ , as they haue , who to expresse it , haue made a Rainebow , &c. This is to fall into the heresie of Eutyches , confounding the natures , and circumscribing the Godhead ; both wayes it must be a lying image , no way speaking trueth . 2. Make an image of Christ , as man , it is but of his bodily shape ; and as ( D. Fulke saith ) an image of his bodily shape , is no more his shape then another mans : make such an image , and what difference betweene his & the thiefes that was crucified with him ? 3. The Scriptures , which speake so much of his doctrine , workes , and all other circumstances , speake not a word of any lineament and portrayture of his body , wherein Gods wisedome preuented the true painting of his body , which if any goe about to doe , it must be a lying image . 4. Hee neede not be painted on a Table , being so liuely described in the Word and Sacraments , and crucified before our eyes ; there is the length of the Lord , there is the Crucifix ; and in euery Christian thou hast an image of Christ : looke vpon him and loue him , for the image hee beares of Christ. 5. Such a picture or image cannot safely be made , in respect of the dignity of the Person , whose very humanity in composito , as vnited vnto the Deity , is to be adored & worshipped aboue all men and Angels : for it is a true position , Totus Christus adorandus . And I maruaile the more , that P. Martyr , so iudicious a Diuine , and learned , should permit the painting of Christs humanity , and yet afterwards confesse how prone the men of our age are vnto idolatry , that they adore stockes , stones , reliques of Saints , reuersions of the Sacrament , &c. bow downe before them , light Candels , burne Incense , inuocate and call for that at their hands , which better creatures cannot giue : surely these things stand not well with the former . For images of Saints , it is a lye to pray to them in earth , that are in heauen , a lye to giue them mouthes , and they cannot speak , eyes and they cannot see . But though we haue not images of God , or Christ , or the Saints in religious vse , may wee not haue them in ciuill vse , suppose for an ornament or history ? Whatsoeuer image hath bin deuised or beautified by Idolaters , which hath serued , or may hereafter serue in idolatrous vse , the same we must either destroy ; or if wee reserue them for priuate vse , wee must so deface them , as their honour and good opinion be vtterly laid in the dust . The reasons heereof are these : 1. It is Gods commaundement , Exod. 23. 4. Thou shalt vtterly ouerthrow and breake in pieces their images : and 34. 13. Thou shalt ouerthrow their Altars , breake their images , and cut downe their Groues . Deut. 7. 5 , 6. and 25. 26. The images ye shall burne : Couet not the gold and siluer , lest yee be ensnared therewith . Ezek. 20. 7. Let euery man cast away the abominations of his eyes , and defile not your selues with the Idols of Egypt . If the Leprosie had once taken a garment , or vessell , the garment or vessell must be burnt with fire , Leuit. 23. 51. Which what did it signifie other , then that all instruments of idolatry ( which is a farre more hatefull leprosie then that of the body ) ought to be destroyed , and that wee should haue nothing to doe with them ; but rather then they should remain to be prouocations to idolatry , to burne them with fire ? 2. In regard of the idoll or image it selfe , whether of Christ , Saints , &c. 1. In respect of what it hath beene : it hath beene an instrument and an obiect of idolatry , a signe of God despised , a conuicted instrument of Gods dishonour , an alluring harlot that hath drawne the glory of the Creator vpon it selfe . Can that man be thought chaste , that cannot forbeare the picture and iewels of an harlot ? for a subiect to keepe a monument of the enemies conquest , argues a treacherous minde . 2. In respect of what images are , mens deuices , not named by any Prophet or Apostle , but in despight and detestation of them , abominations , Ezek. 14. 6. teachers of lyes , dung to God , and so called , such things as ought not to be named among Christians . Now if an idoll be as dung to God , ought it not to be so to vs ? If God haue polluted them , shall wee count them cleane ? and do we account them dung , when we garnish our best roomes with them ? Againe , they be Idolothytes , things sacrificed to deuils ; and no Corinthian , no Christian may eate an Idolothyte , for any ciuill vse or commodity : Say not then , The creature is good , and beautifull , and vtterly changed in the vse : this plea will not preserue it by the Papists doctrine it selfe : for thus the Rhemists ( in Reu. 2. Sect. 8. ) describe an Idolothyte ; Though the creature be good by creation , it doth become an Idolothyte , and is made execrable by the prophane blessings of heretiques and idolaters . Shall not wee yeeld as much ? nay , the image is no creature of God ( though the matter be ) nor good , and therefore by Popish doctrine it selfe , we may not reserue it : for Aquinas himselfe saith , In rebus infructuosis we may not communicate with Gentiles , though in fructuosis we may . 3. In respect of what these images may be : they are snares , and may be the occasions of grosse idolatry to posterity : it is as a iewell borrowed frō Egypt , and may in time prooue matter to make a Calfe of . It is a ruled case , Hee that doth not hinder idolatry when hee may , doth commit it ; Qui non prohibet cùm potest , facit , yea iubet ; and hee partakes in idolatry , that rootes not out , where hee may , all reliques & monuments of it . Nay , suppose a superstitious person come into thy house so swept and garnished for him , and fall downe , or vncouer his head , or make secret prayers ( as they must by the principles of their doctrine ) to the images thou hast set vp , art not thou now an accessary , nay a principall ? didst not thou lay this snare & stumbling blocke before thy brother ? wa st not thou the bawd to his spirituall fornication ? Thou oughtest to haue remoued this stumbling blocke , and gotten the harlot punisht : for the image tempteth to spirituall fornication , as the scandalous presence of a woman doth a light minde to bodily . The Law pronounceth a curse on him that layes a stumbling blocke before the blinde . Finally , such a one is farre from seeking to propagate the purity of Gods worship to posterity . 3. In respect of thy selfe , to shew thy selfe zealous for Gods pure worship , and bewray thy vtter detestation of idolatry : thou must destroy euery such Agagite , which God hath pronounced sentence of death vpon : shall thy eyes spare , nay , thy eyes feede themselues vpon such brokers of idolatry ? shall thy hands aduance , and thy care beautifie such abetters of superstition ? how doest thou destroy their memory ? Dauid would not once mention their names , Psal. 16. 4. And how darest thou ? Those things , which by our doctrine of Homilies and Statute-lawes of the land , are swept out as dung out of our Churches , how is thy house a little church , if thou there take them vp , and nourish them ? I esteeme them but as an ornament . An ornament is an indifferent thing , and must be ruled by the squares of Gods glory , edification of men , thy owne sober and faithfull vse , by vertue of a word : this ornament fights with all these . I honour it not , it is but a picture in ciuill vse . Hezekiah honoured not the brazen serpent , which was of an other manner of institution , nor himselfe was in danger so to do : but because there was danger of abuse in others , hee brake it in pieces . Againe , to expresse the dalliance of adulterie vpon a stage , is vtterly vnlawfull , by Ephes. 5. 4. It will not serue a Player for excuse , to say , I haue no purpose to commit the act of adulterie ; therefore hee may bring adulterous dalliances vpon the stage : so this is one of the things which must not bee named , though thou doest not meane to vse it as a Popish picture . I may vse the gold of it in some other ciuill vse , why not in this ? I know not whether a man can account it a ciuill vse of an image , though the grosse corruption be taken away , or rather a secret kinde of worship , at least too much reuerence & respect , to set them vp , to cloath or couer them with precious things , to praise the curious workmanship of them , and commend them to others so to bee . Secondly , whatsoeuer a man may doe with the gold in other vses , sure I am , the gold of an image is abominable , euen in priuate vse , when the idoll is countenanced and not disfigured . Deut. 27. 15. Cursed is hee that shall make an image , the worke of the hands of the craftsman , and set it in a secret place : and all the people shall say , Amen . Thirdly , the Iewes might not vse them in priuate vse , but burne them , Deut. 7. 25. But yet we , defacing and dismembring the images , may vse the gold , &c. For as Augustine , P. Martyr , and Caluine thinke , that Law is Iudiciall , though the ground of it be morall , and the vse of it to back the morall . Lastly , looke vpon the examples of holy men , after Gods example taking away the names of Baalim ; Iacobs zeale , not onely burning the bodies of Idols , but abolishing their eare-rings , which were costly ; Elias abhorring Baals altar as wel as himself ; Iehu destroying not onely Baal himselfe , but his Temple also , Vestry , and all his trinkets ; Daniel detesting Bels meate , as well as Bel himselfe ; Ioshua razing all the monuments of idolatry of the Canaanites that hee could finde , chap. 23. 7. If any say ( which is the last shift ) that those were heathenish idols , and worse than these : I answer , that Popish idolatrie is as base as euer the Heathens was , and as odious to God , more pernicious to vs. For the originall of it , Bucer saith , Insiciari non potest vsum idolorum à gentibus in ecclesiam irrepsisse , It cannot bee denied but that the vse of idols crept into the Church from the Heathens : And that Romish idolatry is as base and foule as theirs , I prooue by these arguments : I. To giue diuine worship to base , dead , and rotten creatures , is as base idolatrie as any the Heathens could commit : But the Papists giue diuine worship to such creatures : therefore , &c. For the assumption , the scope of D. Reynolds his second booke , De idololat . Rom. eccles . is to proue that they giue diuine worship to fiue such things , as 1. Saints , dead men . 2. Relikes , rottē bones . 3. Images , painted blockes . 4. Consecrate things , oyle , salt , spittle , waxe , creame . 5. Breaden hosts . And in the same booke he affirmes , that to worship a woodden crosse and a piece of bread , is as grosse idolatrie as euer was . Obiect . The Papists doe not thinke their idols to be gods . Answ. Few or none of the Heathens did so , as it is well proued by Master White in his booke called , The way to the Church , pag. 398. II. Pezelius , answering the Iesuites Catechisme , in sundrie places , proues at large , that there is no difference between Popish and Heathenish idolatrie , nominibus mutatis , onely the names changed . Pag. 225. Eadem est ratio idololatriae apud Papistas , quae olim apud Gentiles fuit , siue ipsa simulachra , siue vsum & cultum consideres : and proues it by reason , and the testimony of Augustine and Athanasius : And after , Prorsus eadem idololatria , and , Imò grauius peccant Papistae quàm Ethnici , pag. 230. pag. 152. 153. &c. Inter idololatriam gentium , & cultum sanctorum apud Pontisicios , nihil interest : and he concludeth , Nec ouum ouo , neque lac lacti similius , quàm cultus sanctorum apud Pontisicios , & idolorum apud Ethnicos . And Master White in his booke forenamed , sect . 5. parag . 7. 8. prooueth , that the Papists worship stocks and stones as the Gentiles did . III. Master Perkins , in a book of his owne setting forth , not in few places , hath the very words , Refor . Cath. 9. point : Papists vnder new termes maintaine the idolatrie of the Heathen . Popish idolatrie is a grosse as euer any was among the Heathen . In the practice of a reformed Catholike , Popish idolatrie exceeds the idolatrie of the Heathen , In his Aduertisement to Romane Catholikes . And , the Popish Host is as abominable an idoll as euer was . To whom Bucer in Psal. 115. accordeth , saying thus of the Popish Church in worshipping of the Virgin Mary and the Saints , En omnia facit , quae olim idolis suis insana gentilitas . IV. Adde one thing out of the Scriptures : If Rome be called Egypt , Sodom , and Babylon , then the idolatry of all these Heathenish places runs into it : But the first is true , therefore also the second . Againe , If it be a cage of vncleane birds , and an habitation of diuels , if any worse can be said of any Heathens , Romish idolatrie shall not be the worst . 3. Note , that God the Father , vttering so audible a voyce concerning his Sonne , he will be knowne of vs , not so much in his owne substance , as in his Sonne ; nor by curious prying into the excellencie of his Maiestie , as by sober attending to his voyce and Word . And the many manners of Gods speaking vnto men , all confirme the same : sometimes hee is said to speake out of fire that none dare approach ; sometimes out of a darke cloud ( a cloud , because out of mans reach ; and darke , because if it were not so , none might satisfie their curiositie in seeing any thing : ) sometimes out of a whirlewinde , a fierce creature which men are afraid of ; and sometimes out of the light , but such as is inaccessible . And good reason , that such high and diuine knowledge should bee thus deliuered , because , being matters of faith , they must be insensible , and hee that commeth to God , must beleeue , not see ; neither is the eye of the body of such capacitie and piercing brightnes , as to behold things of infinite and inuisible nature . God , in giuing the Law , made a law against pryers and gazers , and seuerely punished those that pryed into the Arke . Those that despise the still voyce of God in the ministery , shall neuer see God in Christ ; see him and feele him they shall in his power and iustice , neuer in his fauour and loue , who refuse the tender of his loue and gracious calling . Againe , no maruell if ignorance and Egyptiacall darknesse raigne in Popish countreyes , where the voyce and Word of God must not be heard , read , or knowne : Satan and his lims know where their strength lyeth , and that the strength of his kingdome of darknesse standeth in ignorance and darknesse . This is that my Sonne . Sect. 9. THe first thing in the substance of the Fathers testimony , is , that relation which the Father acknowledgeth between himselfe and his Sonne . And first , whereas there seemes to be some difference in the Euangelists , ( for Marke and Luke , chap. 3. 22. reade it in the second person , Thou art my Sonne : ) to omit other answeres , for reconciliation it is most probable , that this voice was twice vttered : first , for Christs confirmation to his office , in the second person , which Marke and Luke record ; and after for the confirmation of Iohn , and the faith of beleeuers , in the third person , This is he , Take notice of him . And this answere not onely satisfies the Text , but the prophesies formerly wherein this voice was foretold , which runne in both persons . Psal. 2. 7. Thou art my Sonne : and Isa. 42. 1. Hee is my Elect , in whom my soule delighteth . By the Sonne of God is meant , 1. Sonnes by Creation , framed & made after Gods Image , in perfect holinesse and righteousnesse . Thus Adam was the sonne of God , Luk. 3. vlt. and the Angels , Iob 1. and Psal. 89. 6. 2. Sons by Profession only , who outwardly worship y e true God , but not in truth : as Gen. 6. 1. The sons of God saw the daughters of mē , &c. 3. Sons by Adoptiō , who being the children of wrath by nature , are by grace & fauour takē in to be the sons of God : thus euery true beleeuer , led by the spirit , is the Son of God. Ro. 8. 14. As many as beleeue , to them hee gaue power to be y e sons of God. Christ is none of these waies the son of God : for although Christ , as the fountaine and head of our adoption , is called the chiefe among many brethren , yet is hee not adopted as we be . But he is the Son of God two wayes : 1. By nature , as God , begotten from all eternity of the substance of God , by an vnspeakable generation , ( for who can tel his generation ? Isa. 53. 8. ) whereby God the Father communicated his whole Essence vnto him : & thus hee alone is the Son of God , the onely begotten Son , Ioh. 1. 14. We may adore this Son-ship , wee cannot search it out . 2. By grace of personall Vnion : and thus the man-hood of Christ , or Christ as man , is after a speciall manner the Sonne of God , because his man-hood was inseparably vnited to the Person of the Sonne of God. Luk. 1. 32. That holy thing which is borne of thee , shall bee called the Sonne of God. Neither had Christ ( as man ) any man to his Father ; but the humane nature being framed of the holy Ghost , subsifted in the Deity , and so makes but one Person . And thus Christ both in respect of both his natures , and the Vnion of them , is the Sonne of God. How is he begotten of the Father ? After an vnspeakable manner , much differing from humane generation , wee may conceiue no humane thing in it : 1. It was without any alteration of the Father , or passion in the Sonne . 2. Without any propagatiō of any part of the God-head , but by communication of the whole God-head of the Father to the Sonne . No naturall father communicates his whole Essence . 3. The Father begets the Sonne in himselfe , not forth of himselfe , as earthly Parents doe . 4. Naturall fathers are before their children in time ; but the Father so begets the Sonne , as hee is not before in time , but in order , both being eternall . Obiect . Psalm . 2. 7. This day begot I thee ; therefore in time . Answ. In the Sonnes begetting are two things to be considered : 1. The generation it selfe , which is eternall . 2. The manifestation of it , and this is in time , at his Incarnation and Resurrection . Of this the place is to be vnderstood , not of the former . But Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God of himselfe , and therefore not by generation . Consider him in respect of his God-head , and he is God of himselfe as the Father and holy Ghost : but consider him in his Person , and so hee is the Sonne begotten of the Father , and not of himselfe : for the Father is a beginning to the rest of the Persons . And whereas the Athanasian Creed confesseth him God of very God ; and the Nicen , Light of light , and very God of very God : the word ( God ) in both places must bee taken not essentially , but personally , namely , the Sonne of God begotten of the Father . But the God-head of the Son is from the Father , because the Sonne is God ? The God-head of the Sonne is not begotten of the Father , but the Person of the Sonne is begotten : for the God-head of the Sonne is without beginning as the Father is ; but the Person of the Sonne is of the Father . But the Son hauing the same Essence with the Father , then the Father begetting the Sonne , the Sonne begets himselfe also . Person begets Person , not diuine Essence begets diuine Essence : the Person of the Father begets the Person of the Sonne , but not the God-head of the Sonne . If the Father and Sonne be one in Essence , then the Sonne being incarnate , so is the Father also . It is a weake argument , because Incarnation belongs not properly to the Essence , but to the person ; or the diuine Essence of the Person of the Sonne became incarnate and tooke flesh , or if to the Essence , yet not absolute , but limited . The whole diuine Essence is the Father : the Sonne is the whole diuine Essence ; therefore the Sonne is the Father , not distinct or begotten . There is an Homonymie in the word ( whole diuine Essence ) which is taken either essentially and absolutely , as in the Proposition ; or personally , limited to the second Person , as in the assumption : and therefore the reason is faulty , because of foure tearmes in it . But if the Father beget the Sonne , then hee communicates either a part of his Essence , or the whole : but hee can doe neither ; not a part , because it is indiuisible ; not whole , for then he leaues none for himselfe . The Father begetting , communicates his whole Essence , and yet retaines it wholly ; as a candle giuing light to another , retaineth it wholly to it selfe . If the Father begot the Son , then either when the Son subsisted , or when he did not : if he did subsist , how could hee beget him ? if he did not subsist , then he had a beginning . The Father begot the Sonne subsisting : for generation and subsisting are in time together , or rather both from eternity ; and in the Trinity there is nihil prius , or posterius in time . And thus also that obiection is stopt , that the Father begetting , must be before the Sonne begotten : for the Father is not in time before the Sonne , but in order . But Christ is the first begotten , and the first borne of many brethren , Rom. 8. 29. and Col. 1. 15. therefore he is not the onely Sonne of God. 1. The word ( Primogenitura ) is sometimes a word of dignity , and not of order . 2. Christ is called ▪ The first borne of euery creature , because hee was begotten eternally before any creature . 3. He is called First borne , by a Metaphor and resemblance , being shadowed by the first borne in the old Testament , who were Heires and Priests in the family , and had double portions , &c. All which types were verified in Christ , who was first borne not of a few brethren in one family as they , but of many brethren in all Tribes and Families . Christ was the Sonne of the holy Ghost , because he was conceiued by him . No , because he was conceiued , not of the substance , but power of the holy Ghost . Againe , consider him either according to the flesh , so he was of the substance of the Virgin Mary , not of the holy Ghost : or according to his Deity , and so hee was of the substance of his Father , not of the holy Ghost . But the Article ( he is that my Sonne ) is not to be omitted , namely , that promised seed & Messias , on whom all the fathers eyes haue been fixed , whose day Abraham desired to see , on whom all the Patriarkes cast their hopes , whom all the Prophets with one mouth haue declared and poynted at , as with one finger : This is that my Son , whom ye haue already seene borne of a Virgin , Isa. 7. 14. Come out of Bethleem . Mic. 5. 2. Called out of Egypt . Hos. 11. 1. Out of Egypt haue I called my Sonne . This is he before whom Eliah hath prepared the way , Mal. 3. 1. that is , Iohn Baptist in the Spirit of Eliah . And as ye haue seen these things already , so expect the accomplishment of all other predictions concerning him , till he hath finished his course , & the whole worke of mans Redemption . Is Christ thus peculiarly the Sonne of God ? then note the wonderfull loue of God and of Christ : God the Father setting his onely Sonne separated from sinners , and higher then the heauens , among sinners , to receiue among them not only the badge of sin , but the curse of sin , wherein hee was cast lower then earth , and hell it selfe ; that we might by him become the adopted sons of God : for this was the Fathers end , that we might be vnited to his naturall Son , and so to himselfe by him , and receiue our title of Son-ship . And what father that loued his son , would so debase him , that hee might take in some strāger , yea an enemy to be heire with him ? And yet the loue of God hath done thus for vs. Againe , the loue of Christ is surpassing , and appeareth in his voluntary and extreme abasement , that he would be pleased from the height of his Glory , being Gods naturall Son , to become not onely like , but lower then all other men in his life and death . No man liuing euer was or can be so abased : for hee that is lowest of all , can fall but from one degree in earth to another : but Christ falls from the highest degree of the glory of heauen , to the very bottome of hell . What doth this infinite loue call for at our hands , but returne of loue for loue ? Shall we thinke any of his Commandements grieuous ? shall we think much of any conditiō which God seeth fit for vs , and Christ hath sanctifyed , be it neuer so base ? shall we refuse the lowest abasement for his sake , seeing we cannot bee brought so low for him , as hee for vs ? Who art thou that professest loue to Christ , and wilt not endure a word , a frowne of a superiour , a checke and rebuke for his sake and good conscience ? Was Christs loue such to thee ? or , if it had , where had thy hopes and saluation been ? Had he disdayned the frownes of his Father for thee , the rebukes and shame of the world , the cursed death to which hee voluntarily subiected himselfe , thou hadst bin layd for euer vnder the frownes of God the Father , and the curse of thy sin : and though thou seest that all the good of his abasement came to thee , thou wilt endure nothing for him : Ah , conforme henceforth thy loue to his . Secondly , heere is an excellent ground of comfort , that we haue a most perfect and all-sufficient Sauiour , not onely the son of man , but the Son of God almighty . Ioh. 3. 16. God so loued the world , that he gaue his onely begotten Son , that whosoeuer should beleeue in him , should not perish , but haue euerlasting life . All other sauiours were meere sonnes of men , Ioshua , the Iudges , Iephte , Samson , &c. And their deliuerances but temporall from the sonnes of men : but heere is an eternall Sonne of God , an heauenly Sauiour , and Saluation from all spirituall enmities , worthy the Sonne of God. Hereupon , namely , the excellency and dignity of his Person , ariseth the excellency , price , and merit of his obedience , both actiue in fulfilling the law , and passiue , in satisfying the breach . For , being the naturall Sonne of God , he cānot but be very God , of the same substance and Godhead with the Father ; vnto which Diuine nature the humane being vnited , it receiueth an excellency and dignity aboue all created natures of men and Angels : for , to which of the Angels did he at any time say , Thou art my Sonne , Heb. 1. 5 ? And hence all his obedience must needs bee of infinite merit , the Person being so infinite : else could he not haue sustained the infinite burden of mans sin , nor appeased the wrath of his Father infinitly offended , nor in so short time haue made so full and perfect satisfaction , which must be of infinite worth and desert , nor haue vanquished so infinite enemies as sin , death , hell , and the deuill , nor haue purchased for vs that infinite and eternall Crowne of righteousnes , vnlesse he had been Immanuel , God with vs , and for vs , blessed for euer . Thirdly , If Christ be that true Sonne of God so declared by the Prophets , then wee are instructed , 1. To beleeue in him : for this is the Commaundement of GOD , that we doe beleeue in the Name of his Sonne . Ye beleeue in God , beleeue also in me . And the reason is , because the Father and the Son are one . Besides , no creature can be the obiect of faith , which fixeth it selfe vpon God , as Mar. 11. 22. Haue faith in God : which word ( God ) in the Creed is but once named , to note the vnity of essence , yet in vnderstanding is to be referred to all the three persons , in whome we beleeue , and in nothing else . And because we must beleeue in him , wee must pray not onely by him as a Mediator , but vnto him as God equal with the Father , into whose name we are baptized . Thus the Apostles prayed to him , Lord , increase our faith : and a Leper came and worshipped him , saying , Lord , if thou wilt , thou canst make me cleane , Math. 8. 2. And often it is made a marke or note whereby all Christians are described , that they are such as call vpon the name of the Lord Iesus Christ , Act. 9. 14. 1. Cor. 1. 2. In one word , whatsoeuer diuine worship is due to the Father , is due to this Sonne of God : Rom. 15. 12. In him the Gentiles shall trust , euery knee shall bowe vnto him : and Ioh. 5. 23. That all men might honour the Son , as they honour the Father . 2. We must esteeme and affect him as the Sonne of God , accounting him the chiefe of 10000. as the Church doth , to loue and reuerence him aboue all other , saying , Thou art fayrer then the sonnes of men : If any man loue not the Lord Iesus , let him be accursed , 1. Cor. 16. 22. Yea , account all things as losse and dung in comparison of him , hate father and mother , if need so require , in respect of him , and be so farre from being ashamed of him and his profession , as to acknowledge it the greatest honour to suffer in his cause , 1. Pet. 4. 13. 3. If Christ be the onely naturall Sonne , then kisse the Son of God , Psal. 2. 12. 1. In token of subiection , as a kisse is if it be of an inferiour to a superiour : so Pharaoh said to Ioseph , All my people shall kisse thee , Gen. 41. namely , in token of subiection : so Idolaters are said to kisse their Idols , that is , to be subiect and deuoted vnto them , 1. King. 19. 18. 2. In token of loue & good will , if from a superiour or equal : thus the Saints must kisse one another with an holy kisse . And thus must euery Christian kisse the Sonne of God , both in token of their homage and subiection , as also as a sure pledge of their loue and faithfull affection towards him ; especially wee must take his yoke vpon vs , stoope vnder his Scepter , and obserue whatsoeuer hee hath commanded vs. Doe as the people promised Ioshua , chap. 1. 16. All that thou commandest vs , wee will doe ; whither thou sendest vs , we will goe ; whosoeuer rebell and will not obey thy words , let him die the death : and as Mary his mother said to the seruants , Whatsoeuer hee shall bid you doe , that doe . Beloued Sonne . ] The English is too short for the Greeke , where we finde two articles , and it soundeth thus : This is that my Sonne , that my beloued , and such a beloued one , as on whom all a mans loue is cast : for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is commonly vsed of that which is but one , as of Isaac , Take now thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thy onely Sonne , thy beloued Sonne . Christ is the proper obiect of Gods loue , on whom all his loue is cast , figured not onely in Isaac , but in Salomon , 2. Sam. 12. 25. The Lord also loued him , and called his name Iedidiah , that is , the beloued of the Lord : Christ is the true Iedidiah , prophecied of Isa. 42. 1. Behold my Elect , in whom my soule delighteth . The Apostles expresse this loue in sundry phrases : Ioh. 1. 18. The onely begotten Sonne which is in the bosome of the Father , hath declared him ; that is , who is intirely and inwardly loued with such affection , as is due onely to her who is to be layd in the bosome , who is thy best-beloued , thy heart , thy selfe . And hee is called Gods deare Sonne , Col. 1. 13. 1. God loues him as himself , as being one with him : The Father & I are one , saith Christ ; in nature , in essence , in will , in operation : looke with what loue he loues himselfe , with the same he loues his Sonne , the only begotten of the Father , full of grace and trueth . 2. Christ is capable of perfect and infinite loue , as no creature is , and therefore is perfectly and infinitely loued of his Father : hence is it that the Father giueth him all that euer he hath , Mat. 28. 18. All power in heauen and in earth : hence he reuealeth and declareth his whole counsell to him , who from eternity hath coexisted and layd in the bosome of his Father , whereas all creatures are not capable of this knowledge . 3. Christ as Mediator , is most deare to his Father , and beloued as a sea or fountaine , from whose fulnesse loue must be deriued to all other . Eph. 1. 6. He hath made vs accepted in his Beloued : the head of the body must be filled with sense , and spirit , and life , because it must send these into all the members ; so the Head of the Church . As the Apostle therefore saith , In him are the treasures of wisedome , so he is Gods store-house of loue , whence all our supplies must be fetched . Of consolation , 1. In respect of Gods affection . 2. Of Christs intercession . 3. Of our owne acceptation . The first , if God thus dearely loue Christ the Head , he must needes dearely loue the mēbers : whence Christ prayeth thus , Ioh. 17. 23. That the world may know , that thou louest them , as thou hast loued me , namely , with a fatherly and free loue . What then if the child of God be in want , distresse , danger , death it selfe ? God looking on him in Christ , cannot but pitty him : the wife and children cannot so pitty and helpe vs , when they can weepe about vs. Psal. 103. 13. Secondly , Christs intercession for vs , must needes be powerfull and preuailing , because he therefore euer liueth to make requests for vs : and being also euer loued , it must needes be fruitfull for vs : he was heard in all things in the dayes of his flesh , and much more now in his glory . We see what great suits a Kings fauorite can carry away , as Ahashuerosh , because Hester found grace in his sight , would not deny her to the halfe of his Kingdome , and shee easily got her suit for her selfe , and all her people : But Christ shall not be denied the whole Kingdome , if he aske it for his Elect. Thirdly , hence comes in our boldnesse to come to God , in the name , and for the sake of Christ , in whom our persons and prayers finde acceptance : we in our selues being enemies to God , strangers from God and his couenant , hauing forfaited all , are by his mediation receiued into such fauour , as , Aske what wee will in his name , in faith and vnderstanding , and wee shall be speeders . Of instruction , in two things : 1. If God thought not his deare Sonne too deare for vs , but , although his whole loue was cast on him , would not spare him , shall wee thinke any thing too deare for him ? If benefits will binde , search heauen and earth , you shall not finde such a loue , which is left with an admiration , Ioh. 3. 16. God so loued the world , &c. And oughtest not thou to giue vp thy soule , body , and life it selfe as a reasonable sacrifice for him ? Oh the ingratitude of men , that are so farre from this , as that they will not part with a grain of their wealth , with a dram of their credit , nor with their base lusts ! The proud will not depart from his pride , nor the drunkard with his drunkennesse , nor the froward with his malice and reuenge , for Christ , and much lesse from liberty , life , &c. And what is the reason ? Men loue their liues , their lusts , &c. and did not God loue his Sonne more than thou canst loue these ? he set his whole loue , euen an infinite loue vpon him , and yet hee gaue him to death for thee ; and wilt thou doe nothing , suffer nothing for him ? Wilt thou loue hatefull things better than God , who loued not his dearest Sonne too well for thee ? 2. If God so dearely loued Christ his Sonne , so must we ; we want no reasons or motiues thereunto : for first , hee loued vs first not existing , yea resisting . Secondly , he hath declared his loue by innumerable gifts of body and soule , yea by that inualuable gift of his owne bodie and soule . Thirdly , hee hath more to declare to vs hereafter in greater things , which eye hath not seene , eare hath not heard : for hee will not be in heauen without vs. Fourthly , God cannot loue vs , if wee loue not his beloued Sonne . Can a father , who hath cast his whole affection on his childe , and worthily , endure that hee should be contemptuously entreated and despised ? The sentence is passed , If any loue not the Lord Iesus , let him bee accursed . Fifthly , the greatest reason of all , is the strait vnion and band between Christ and the Christian ; he the foundation , wee the building coupled ; he the roote , we the branches ingrafted ; he the Head , we the body vnited ; he the Husband , we the wife married : and hence is the communication betweene vs in natures , goods , estates : he puts on our nature , to cloath vs with his diuine nature ; he put vs in state of all his goods , wisedome , righteousnes , sanctification , and Redemption , yea giues vs right to heauen , to earth , and the creatures ; he takes on him our low estate , to aduance vs to his glory ; yea our troubles are his ; in our wrongs he is wronged , and whatsoeuer is done to vs of well or woe , hee takes it as done to himselfe , either to recompence or reuenge it . Now what an vnseemly and confused sight were it to behold the building falling off of the foundation , the branches seuering from the roote , the members cutting themselues from the head , and the wife suing for a diuorce , or at daggers with her husband ? Notes of our loue to Christ are these : 1. Often to thinke of him , and these thoughts bee deepe , large , frequent , which argues abundant affection in the soule : Often out of that abundance to speake of him , and neuer but to his glory : for , where we heartily loue , we can willingly praise . Thus the loue of God in Dauids heart filled his mouth and pen with often praises , Psal. 119. 164. Seuen times a day doe I praise thee . Thus the Spouse in the Canticles loued much , and praised much ; My beloued is white , and ruddy , the fairest of ten thousand , chap. 5. 10. Yea , by this meanes bring others to be in loue with him , as wee doe with our deare friends . Psal. 31. 23. O loue the Lord ; all ye his Saints . Cant. 5. 16. His mouth is as sweet things , he is wholly delectable : this is my welbeloued , and this is my louer , O daughters of Ierusalem . 2. To bee carefull to please and content him in all things : the man I loue I will doe any thing wherby I may please him , I will abstain from y t which will offend and incense him . 2. Cor. 5. 9. We couet both at home and from home to be acceptable vnto him . I will not forget his desire , his word , I will thinke the time short and well spent to do his requests . I will not imprison his loue in my heart or mouth , but expresse it in my whole course and calling , as Peter was thrice enioyned to expresse his loue to Christ in feeding his sheepe and lambes , Ioh. 21. 16. 3. Loue is bountifull : I will spare nothing for my friend ; all I haue , is his to command and vse , because my selfe am : sincere loue is communicatiue , and will be at cost for Christ : those that loue Christ , first giue themselues to Christ , and then their gifts , their graces , their goods to the vse of Christ and of his members : sincere loue is diligent , and will refuse no paines to please or pleasure the partie loued : what infinite paines will men ( that loue the world ) take for an handfull of it ? and such as loue Christ , will refuse no paines to enioy , to glorifie him , as the Apostles and Martyrs , in whom we see how loue ouercommeth all things , and the hardest paines is pleasure to it . 4. This Christian and holie loue is ready to defend Christ : no man can endure to heare or see his friend abused ; loue carries a sympathy with it , that is , a fellow-feeling , causing ioy or griefe , to see his glory , Word , or Kingdom aduanced or hindred : it carries a godly zeale to Gods house , which consumed Dauid , Psalm . 69. 9. Paul and Barnabas , when GOD was dishonoured , were mooued , and rent their cloathes ; and loue to Christ makes a mā take to heart things against his name and honour : nay , it makes the Christian ready to suffer with Christ and for Christ , and accept of neuer so hard a conditiō with him . Much water cannot quench loue , nor the flouds drowne it , Cant. 8. 6. Yea if all the world should forsake Christ , and sincere profession of him , sincere loue would loue the more , and die with him rather than deny him . 5. Now in his absence to loue him in his image , in his seruants , because they loue him ; in his Word & Sacraments , which are his letters and pledges ; in his gifts and graces , which are his loue-tokens , and long to obtaine his presence : for the Spirit saith , Come : and the Bride saith , Come , yea euen to be sick of loue after him , Cantic . 5. 8. Thus may wee trie our loue of Christ , and shame our selues for want of it , and stirre vp our selues to grow vp in the image of God , who hath set his whole loue vpon him , and long after the day when wee also shall set our whole loue vpon him as he vpon . vs. In whom I am well pleased . Sect. 10. HEre is the fruit of this neere relation , declaring to vs , that God is not onely pleased with Christ , his person , his actions and perfections : ( for hee saith not , with whom : ) but that in him whatsoeuer is presented is accepted , and hee is pleased with that also . Neuer is God appeased with any man , but in and through his Christ , whom hee so loueth , as that all his wrath is appeased with all that are in him . Eph. 1. 6. We are accepted in his Welbeloued . Col. 1. 20. In him are all things reconciled , and set at peace through the bloud of his crosse , both in earth and in heauen ; that is , the whole bodie of the Church , which is partly in earth , and partly in heauen , by Christ vnited to God. Luk. 2. At his birth the Angels sang , Glory to God , peace on earth , & good wil to mē ; teaching vs , that now by Christ , Gods good will was turned towards men . Add hereto , that all the fauors we receiue from God , are ascribed vnto him . Ephes. 1. We are elected in him , adopted in him , called with an holy calling , iustified , but all in him : and vers . 3. He hath blessed vs with all spirituall and heauenly blessings in Christ. For 1. If God look on vs in our selues , & in the common masse , wee are so couered ouer with sin , as he must needs pronounce of vs , as once hee did of mankinde , It repenteth me that I haue made man : he must needes bring the curse of the Law vpon our neckes : But looking on vs through Christ , he changeth his voyce , that as when wee behold a thing through a red or greene or coloured glasse , euery thing looks as the colour of the glasse ; so God beholding vs through Christ , we receiue the dye and tincture of his bloud and obedience , and so are iustified and accounted innocent and pure . And thus , as it is said of the Church , Ezek. 16. 14. we recouer our former beautie , which is made perfect through his beautie . 2. This was shadowed in the old Testament , Ge. 8. 21. When the earth was destroyed , and Noah came out of the Arke , hee offered burnt-offerings to the Lord , and the Lord smelled a sauour of rest , and said , I will no more curse the earth , &c. A notable type of Christ , the Mediatour and maker of atonement betweene God and man , from whose meritorious sacrifice God only smelleth a sauour of rest . So likewise in Aaron the high Priest , Exod. 28. 38. Aaron must beare the iniquitie of the offerings of the children of Israel , and [ Holinesse to the Lord ] shall be alwaies vpon his forehead , to make them acceptable to the Lord : here ( saith Caluine ) must all our senses bee fixed vpon the forehead of the only high Priest , from whom all holinesse floweth foorth to his Church : neither could the Priest make the people acceptable in his owne person , but as hee stood a type of Christ. 3. Consider Christ 1. in himselfe : God was so pleased in him , as hee was neuer displeased , nothing was euer found in him displeasing , no guile in his lips , no spot in his person , but was euer a beloued Sonne : it is not so with vs , who were before , the sonnes of wrath , and Lo-ammi , Lo-ruhamah . 2. Consider him as Head of the Church and Mediatour , his obedience was so voluntary , and satisfactory , so full and meritorious , as must needs appease his fathers wrath ; in him the Father hath his Law wholly fulfilled , euen all righteousnes ; in him he hath the curse borne & carried away ; in him he hath a new righteousnes of faith restored to beleeuers , and a new image repaired vpon them : so as now beholding them , not in the first Adam , but in the second ; not in the old roote , but in the new plantation ; he loueth the members , because he loueth the Head , & accepteth them as sons through his beloued Sonne . To note the miserable condition of all them that are without Christ , because they are as the Gentiles , without God in the world , without hope : for nothing else in the world can put backe the wrath of God , there is no name else vnder heauen in which a man can be saued . How fearefully is the wrath of God come vpon the Iewes to the vttermost , who reiect this Corner stone , and yet expect a Messiah of their owne making ? Neither the cleere testimonies of the Prophets , nor of Iohn , nor Heare this voyce of the Father , nor his own mighty works , haue moued them , because hardnesse is come vpon them till this day , and the vaile is vpon their hearts , which wee must pray that God would in his time remooue . Those mightie kingdomes of Turkes and Heathens , who refuse the Sonne of God , and will not acknowledge him more than a man , lye vnder Gods wrath , and in the power of the diuell , and reiect the onely meanes whereby they should come into fauor with God : which when we consider , as we are to pitie and pray for them , so with praise and gladnesse wee are to acknowledge Gods goodnesse , whose prouidence watched ouer vs to be borne in the places and times wherein Christ rideth most gloriously in the chariot of his Gospell , that vnlesse we will wilfully shut our eyes , and make our condemnation heauyer than theirs that neuer heard of him , we must needs see the light shining so brightly . The like may bee said of all those damnable heretikes , who haue denied Christ either in his natures or offices : and here wee must for euer renounce the damnable heresie of the Church of Rome , who , though in word they hold the doctrine of faith , yet in deed and by expresse consequent deny both the natures and all the offices of Christ , and so professe a false christ , in whom they cannot meete with saluation . The case of worldly and carnall gospellers is no better , who professe Christ their Iesus , not their Lord , denying him their hearts and liues , and yet with their mouthes say , Lord , Lord. Againe , seeing God hath professed , that Christ is that his Beloued in whom he is onely well pleased , away with other mediatours , other intercessors , none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he , He onely was found worthy to open the booke , Reuel . 5. 5. God neuer professed himselfe well pleased in any but he , though with many hee hath been . Away with those fond deuices of merits , and workes of supererogation ; away with Popes pardons , vnlesse wee can bring such a voyce from heauen for any other man : away with foreseene faith and foreseene workes , with which some men say God was pleased , and so moued to elect his people . No , no , onely Christ is the delight of God , hee is delighted in nothing but him , and that which he sees through him : giue him the honour of a sufficient Sauiour , able to appease and please his Father , able to tread the Wine-presse alone ; or else giue Gods testimonie the lye , as all they doe , that dote vpon any other meanes of pleasing and appeasing God than Christ alone . Lastly , seeing our selues out of him can finde no acceptance , let vs labour to be found in him , and to know that we are in him , which must be our onely comfort both in life and death ; then let the law curse , the deuill accuse , sin stand vp against vs , hell-gates set themselues wide open for vs ; if wee can say Christ is ours , wee shall be vpheld , while other Iusticiaries fall . But how shall wee know that we are in Christ ? By these rules : 1. If wee be led by his Spirit , Rom. 8. 9. 2. If wee crucifie the affections and lusts , Gal. 5. 24. 3. If we be new creatures , 2. Cor. 5. 17. 4. If we perseuere in the obedience of faith , Heb. 3. 14. The generall vse of this whole testimony , is set downe , Math. 17. 5. Heare him : for by this voice Christ is now appointed both , 1. The Doctor and chiefe Prophet of the Church , more excellent then Moses ; for He is faithfull as the Sonne in all the house of God. 2. The high Priest of our profession , whose lips must preserue knowledge , infinitely aboue Aaron , a most mercifull high Priest , able to saue them that come vnto God by him , seeing he liueth for euer to make intercession for vs. 3. The only King of his Church , a greater than Salomon , of whom all the Kings of Israel were but shadowes ; who only maketh Lawes for his Church , and of such power as they binde conscience , which no King nor Lawes can doe . 1. Hee is the Angell of the great counsell , the chiefe Doctor and Interpreter of holy Scripture , the Iudge of all controuersies and interpretations , and therefore onely to be heard . What ? is not the Church to be heard ? the Preachers of the Word to be heard ? yea , the one as the Spouse of Christ , the other as Ministers of Christ : only Christ himselfe as receiuing this dignity , to be the onely Master of his Church ; they had streams , but hee the fountaine of wisedome , hee had treasures of wisedome hid in him . 2. This is a note of the true Church , both of Iewes and Gentiles . Ioh. 8. 47. He that is of God , heareth the words of God : my sheepe heare my voyce : and Ioh. 10. 16. Other sheepe I haue , which are not of this fold , that is , the Gentiles not yet called ; these must be brought vnto me , for they shall heare my voyce . 3. Christ the Lord of the holy Prophets , hath put an end to all prophecies , ceremonies , reuelations , and dreames , & these many , extraordinary meanes whereby he taught his Church of olde : and now God hath spoken vnto vs by his Son , to whom all they made way , Heb. 1. 1. He is that Messiah of whom the Samaritan woman said , Ioh. 4. 25. I know that the Messiah will come , and when he shall come , he will declare all things . They that liued before him , made account to heare him , because hee was expected from the bosome of the Father , to reueale all the will of God , and all necessary trueth concerning saluation ; how much more should we , who haue heard all things , all his doctrine , and seene his miracles , as the Samaritans did , Ioh. 4. 42. We haue heard him speake our selues ? 4. If wee consider our owne naturall blindnesse , and grosse ignorance in the things of God , how apt wee be to seduction , schisme , heresie , delusion , wee shall see how necessary it is to heare him : nay , seeing God hath of mercy set him out to preserue vs from these euils , great and detestable shall our vnthankfulnesse be , to turne away from him . Now if it be asked how wee must heare Christ , the answere is this : 1. Hee must now be heard in the voyce of his Ministers , to whom he gaue gifts at his ascension , and of whom he said , Hee that heareth you , heareth mee : so farre as they can prooue that which they teach , to be his voice , they must be heard , and further we must not heare Fathers , Doctors , Councels , nor the Pope of Rome : for himselfe is still the chiefe Doctor , and chiefe Interpreter of the Scriptures , and Iudge of all controuersies in Religion . 2. To heare him , is not onely to lend him our eares in the ministry , ( for many Iewes , Pharises , wicked Romans , &c. heard his owne gracious words , and yet heard him not : ) but , to heare him , is , 1. to repent and beleeue the Gospell : for this was the beginning and summe of Christs preaching , Math. 4. 17. and Ioh. 12. 36. Beleeue in the Light , that yee may be the sonnes of the Light. 2. To loue one another . This is the new Commaundement , That we loue one another , Ioh. 15. 12. and is most expresse , 1. Ioh. 3. 23. This is the commanment , That wee beleeue in the name of his Sonne Iesus Christ , and loue one another . 3. To obey him in whatsoeuer he commandeth : His sheepe heare his voyce , and follow him : and , Math. 28. 20. Teach them to obserue , and to doe all things that I haue commanded you . Heereby many sorts of men are reproued , that heare not the voyce of Christ : Papists heare the voyce of the Church , and of traditions , reuelations , false miracles , yea the voyce of Antichrist : the Atheist heares the voyce of reason , Lawes of men , and perswasions of fleshly wisedome ; but the Apostles thought it fitter to obey God then man , Act. 5. 29. The naturall man heares the voyce of the serpent , as Adam did , though Christs voyce be neuer so loud against the touching of the forbidden fruit : Yea , men that professe better things , may heare the voyce of wiues , children , parents , yea , the voyce of profit and vnlawful pleasure , before and aboue Christs voice ; Salomon himselfe heard the voyce of his idolatrous wiues , till GOD rent the Kingdome from him : so as the best of vs had neede be stirred vp by this voyce from heauen , Heare him . FINIS . The Errata . Page 24. margent , for inundatione , reade , mundatione . p. 26. marg . r. sanctificaret . p. 87. liu . penult . put out housholder . If any other faults haue escaped , I desire thee ( Courteous Reader ) to passe by them . Notes, typically marginal, from the original text Notes for div A13541-e130 Parts to be handled . Sect. 1. Of Christs offering himselfe to Iohns Baptisme . 1. The time when . Consent of Scripture . Gods prouidence guideth all circumstances as well as actions . Christ fitly followes Iohn . Medicus primò erodit , & ab●adit putrida in vulnere , postea ligat , & pharmacum subdit : ita sidelis mysteriorū dei dispensator , &c. The place . Christ in his owne person sanctified both priuate and publique callings . Quest. Answ. 1. Cor. 7. 24. Quest. Answ. Malac. 3. 1. Congruè Iordane : quia sicut per illud flumen silij Israel transierunt ad terram promissam , sic per baptismum fideles transeunt ad terram viuentium . Quest. Dommus ad seruum , lux ad lucernam , sol ad Luciferum . Answ. Why Christ commeth to Iohn , not Iohn to Christ. Phil. 2. 5. Heb. 11. 24 Obesse mali bonis non debent , sed magis mali à bonis adiuuari , Cyprian . Epist. synod . 54. Nec propter zizania segetem Christi , nec propter paleas aream Christi , nec propter vasa inhonorata domum magnam Christi , nec propter pisces malos retia Christi derelinquunt , Aug. cont . Crescon . lib. 3. cap. 5. Non dicit , alijs . sed sibi , Calu. The end of Christs comming to Iohn . Quest. Answ. Baptizari vis domine Iesu ? nunquid sano opus est medicina , aut inundatione mundo ? Quam maculam habere potest agnus sine macula ? Bernard . serm . 1. de Epiphan . Vnus mersit , sed lauit omnes : Theoph. Baptizatus Christus vt homo , sed idem peccata soluit vt Deus : non quòd aquis lustralibus ipse egeret , sed vt aquas sanctificarit : Nazianz. orat . 4. de filio . Obiect . Answ. Obiect . Answ. Christ no sinner , tooke on him the symbole of remission of sins The significatiue action in Christs baptisme what they betokened Obiect . Answ. Why Christ was both circumcised and baptized . Vse 1. Act. 14. 11. Christ washed , to clense , not to be clensed . Iosh. 3. 17. Nemo refugiat lauacrum gratiae , cùm Christus nō refugit lauacrum poenitentiae , Ambros. in Luc. Vers. 14. Iohns Repulse of Christ. Quest. Answ. Quest. Answ. Doct. Reason 1 Quest. Answ. Vse 1. Vse 2. Prou. 24. 16. Vse 3. Iohn knew Christ , whom he had neuer seene before . Obiect . Answ. Obser. 1. The more grace , the more is the sense of want of grace . Reasons . Vse 1. Iob 4. 18. Vse 2. Rom. 7. 9. 1. Tim. 1. 15 Luk. 15. 21. Math. 20. 20. Obser. Obiect . Answ. Quest. Answ. 1. Pet. 1. 5. Doct. The saints ascribe all their good vnto grace from first to last . Reasons . Vse 1. John Lambert . Vse 2. Vse 3. Vers. 15. Christs perswasion of Iohn . Quest. Answ. 2 Cor. 3. 3. Quest. Answ. Doct. 1. The right manner of helping our brethren out of their errors . Meeknesse necessary in informing and reforming Reasons . Doct. 2. Mat. 5. 17. Quest. Answ. Quest. Answ. Phil. 2. 7. Vse 1. Vse 2. Vse 3. Vse 4. Doct. 3. Christians must aime at vniuersall obedience . Reasons . Psa. 119. 6. & 128. Reu. 2. & 3. Chap. Vse 1. Vse 2. Tit. 2. 12. Mat 25. 42 2. Pet. 1. 10. Iohns permission of Christ. Obser. A godly heart easily yeldeth vp an error . Reason 1 Pro. 26. 16. Vse 1. Vse 2. Vse 3. Vers. 16. Christs prayer being come out of the water . Why Christ prayed at his baptisme . Luk. 11. 1● . Doct. Parts of Gods worship to be entred with prayer . So are the seuerall duties of our special callings . Reasons . Math. 7. 7. Vse 1. Vse 2. Vse 3. Motiues to feruent prayer . Iam. 5. 17. The opening of the heauens vpon him in his prayer . Obser. Obiect . Answ. Vse . How the heauens were opened . Why were the heauēs opened . Obiect . Answ. Christ hath fulfilled actiue righteousnesse for vs as well as passiue . Heauen opened it selfe , to confirme our doctrine to be from heauen . Quest. Answ. Christ openeth heauen for vs 3. wayes . Gen. 28. 1. Ioh. 1. 51. The Spirit descending vpon Christ like a Doue . How the holy Ghost can be sayd to descend , seeing hee filleth heauen & earth . Gen. 18. 3. Quest. Answ. Why the Spirit appeared in the likenesse of a Doue . Why the Spi●it lighted vpon the head of Christ. Vse 1. Vse . Foure properties of y e Doues of Christ. Vers. 17. The voice from heauen testifying vnto Christ. Why God the Father giues testimony to his Sonne 4. Reasons . Why the testimony concerning Christ was from heauen . 4. Reasons . Obser. 1. Vse 1. Vse 2. Obser. 2. Theodoret , out of the like ground , gathereth the same doctrine , and notably vrgeth it against Images , on Deut. quest . 1. Reasons . Vse . Melius docet interdū pictura , quàm Scriptura , Bellarm. de Imag. Cap. 10. E●ce à te cogitationem minimè decentem Magnitudinem Dei : nè paruum reddas eum qui magnus est , &c. Basil. in Hexam . Homil. decima . * But here your owne Aquinas leaues you . Ipsi Deo , cū sit incorporeus , nulla imago corporalis poterat poni : quia , vt Damascenus dicit , insipientiae summae est , & impietatis , figurare quod est diuinū , Part 3. quaest . 25. art . 3. So doth Durandus , speaking of the images of the Trinity , Fatuum est imagines facere , vel eas venerari : ●n 3. sent . d●st . 5. quaest . 2. 〈◊〉 . 15. So also doth your owne Romane Catechisme , Diuinum numen violari , si quis conetur diuinitatis formam aliquo artisicio effingere : Part. 3. cap. 2. quaest . 11. Gal. 3 1. We hold the image of Christ more dangerous then any other , because of the excellency of his person , Pet. Mart. loc . com . class . 2. cap. 5. sect . 26. In 1. King. 7 Omnino errare meruerunt , qui Christum et Apostolos eius non in sanctis codicibus , sed in pictis parietibus quaesierunt , August . de consensu Euangelist . lib. 1. ca. 10. Obiect . Answ. Obiect . Answ. Obiect . Answ. Obiect . Answ. Obser. 3. Vse 1. Vse 2. Christ that beloued Son. Quest. Answ. Obiect . Answ. Obiect . Answ. Obiect . Answ. Obiect . Answ. Obiect . Answ. Obiect . Answ. Obiect . Answ. Obiect . Answ. Obiect . Answ. Vse 1. Vse 2. Vse 3. 1. Ioh. 3. 13. & Ioh. 14. 1. Psal. 45. 2. Doct. Reasons . Vse 1. Ioh. 16 23 , 24 , 26. Vers. 2. We must thinke nothing too deare for God , who thought not his Sonne too deare for vs. Motiues to stirre vp our loue to Christ. 5. Notes of the loue of Christ. The Fathers delight in that his Sonne . Doct. Reasons . Vse 1. Vse 2. Vers. 3. Quest. Answ. Obser. 1. Filius pronūciat quae Deus pater dictat , Iob. 8. 26. et spiritus sanctus obsignat , Ioh. 16. 26. Reasons . Mat. 23. 8. Ioh. 10. 27. Vse 
A09463	----	The combat betvveene Christ and the Diuell displayed: or A commentarie vpon the temptations of Christ: preached in Cambridge by that reuerend and iudicious diuine M. William Perkins Satans sophistrie answered by our Saviour Christ Perkins, William, 1558-1602. 1606 Approx. 315 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09463 STC 19748 ESTC S115736 99850954 99850954 16197 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09463) Transcribed from: (Early English Books Online ; image set 16197) Images scanned from microfilm: (Early English books, 1475-1640 ; 1213:6, 1492:6d) The combat betvveene Christ and the Diuell displayed: or A commentarie vpon the temptations of Christ: preached in Cambridge by that reuerend and iudicious diuine M. William Perkins Satans sophistrie answered by our Saviour Christ Perkins, William, 1558-1602. Pierson, Thomas, ca. 1570-1633. The second edition [8], 54, [6] p. Printed by Melchisedech Bradwood for E. E[dgar] and are to be solde [by Cuthbert Burby] in Pauls Church-yard at the signe of the Swan, London : Anno 1606. Originally published in 1604 as: Satans sophistrie answered by our Saviour Christ. Publisher's and bookseller's names from STC. Running title reads: The combate betweene Christ and the Diuell. Includes index and a table. Usually bound with his "Works", 1605. Identified as part of STC 19648 on UMI microfilm reel 1492. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Temptation -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE COMBAT BETWEENE CHRIST AND THE Diuell displayed : OR A COMMENTARIE vpon the Temptations of CHRIST : Preached in Cambridge by that reuerend and iudicious Diuine M. WILLIAM PERKINS . The second edition much enlarged by a more perfect copie , at the request of M. Perkins Executors , by Tho. Pierson Preacher of Gods word . Hereunto is prefixed an Analysis or generall view of this Combat : and a twofolde Table added : one of places of Scripture ; the other of speciall points to be obserued . ROM . 16. 20. The God of Peace shall tread Satan vnder your feet shortly . LVK. 22. 28. 29. You are they which haue continued with me in my temptations : Therefore I appoint vnto you a kingdome euen as my Father hath appointed vnto me . LONDON Printed by Melchisedech Bradwood for E. E. and are to be solde in Pauls Church-yard at the signe of the Swan . Anno 1606. TO THE RIGHT HONOVRABLE Sir William Russell , L. Russell , Baron of Thornhaugh ; with the vertuous Lady his wife , Grace and Peace . VPon that strange a battel in heauen , betweene Michael b the great Prince , and Satan that olde Serpent , was heard a loud voice sounding foorth ioy and woe : ioy to the heauens and to them that dwell therein : because c the accuser of the brethren is cast out thence : but woe to the inhabitants of the earth and of the sea , ( that is , to the sonnes of men in this vale of teares ) for the Diuell is come downe vnto them with great wrath , knowing that he hath but a short time . In this voice ( right Honourable ) are two things affirmed , touching Satans ▪ first , that his casting out of heauen is ioifull to the Saints ; next that his comming downe on earth is wofull vnto men . Is the matter of our woe , ioy to the Saints ? Nothing lesse ; but that the Diuell might be knowen to be an euill guest where euer he comes , the heauens doe reioice for his departure , and sea and earth ought to mourne for his approaching ; so that he is , or at leastwise ought to be , no where welcome , except it be in hell ; and all such persons may well perceiue themselues , not heauenlie but plainly hellish minded , as giue more kinde welcome vnto Satan in their cheerefull practise of the works of darkenesse , then they do vnto Iesus Christ , who d knockes at the doore of their hearts promising to come in and suppe with them , if they will heare his voice and open vnto him . But what do the heauens gaine by Satans casting downe ? And how doth his descending to the earth work man such wo ? Ans. For heauens gain , e they are wel rid of the malitious accuser of the brethrē . Who would know more , must striue to get to heauen , and if more be needfull , there his information shal be certaine . As for mans woe by Satans company here on earth , who so doubts heerof , may well suspect himselfe to haue already receiued of him that deadly hurt , in blindnesse of minde and hardnesse of heart , whereof none saue Iesus Christ the good Physitian of our soules , by the f eie-salue , and g anointing of his spirit , can worke the cure . Is it not wofull to the flockes and to the heards , when rauenous beasts do frequent their pastures ? then wo to man because of Satan : for the perill of the lambe from the woolfe ; of the kid from the leopard ; of the fat beast from the Lion ; and of the sucking child from the Aspe , is nothing comparable to the danger of man from this olde serpent , who in craft and cruelty , yea in euery hurtfull property goes beyond them all . Other deuouring creatures keepe their circuites and obserue their times ; they are sometime weary , and not alwaies hungry ; some are vnfit for the darke , and others afraid of the light , whereby their sillie pray gets some respite : but Satan is a prince e of the darknesse of this world , who yet for his aduantage i can transforme himselfe into an Angel of light , so as the day and night are to him both alike for the working of our woe : he is euer greedy , and neuer weary , and therefore alwaies seeking ; and if wee dreame of any restraint to him for time or place we deceiue our selues , for he was a k murtherer from the beginning , and so will continue till time shall be no more ; and he m compasseth the whole earth walking in it to and fro , euen n like a roaring Lion , seeking whom he may deuoure . With other creatures wo is ended , when the pray is once deuoured ; but to Satans pray it is not so , for vnlesse his snare be broken and they deliuered in this life , their woe continues easelesse , endlesse and remedilesse after naturall death . Indeed the naturall man doth not perceiue that working of Satan which doth procure his woe ; it may be he hath seene the plaiers and the painters Diuels , some blacke horned monster with broad eies , crooked clawes or clouen feet ; and till some such thing appeare vnto him , he neuer feareth hurt by Satan : little doth he thinke that ignorance in the scriptures , neglect of Gods worship , profaning Gods sabbaths , with greedy affecting the wealth , pompe , and pleasures of this world doe giue aduantage vnto Satan against his soule ; and therefore while the matters of this life do answer his desire , he can sing to himselfe this pleasant requiem ; o soule , soule take thy rest . But our voice from heauen cries woe to all such inhabitants of the earth because of Satan ; for they are of this world , and he is p their prince , and their q God , who hauing blinded their minds , r worketh in their hearts , and so keepes them sure in his possession : Indeed like a seeming friend he suffereth all s things to be in peace ; but woefull peace , like to Absalons wine which he gaue to Ammon , that t when his heart was most merrie therewith , his least suspected deadlie wound might light vpon him . Euerie one u by nature is the childe of wrath , and so of himselfe ful of all miserie ; but mercilesse Satan seekes the increase heerof , by causing the root of mans corruption to spread foorth the branches of all transgressions : indeed he is not the beginner of euery sinne , for much impiety flows from mans inbred impurity ; yet so sure a friend is Satan to corruption in the workes of darkenesse , that if nature doe but stretch foorth the hand , Satan will thrust at the elbow : doth Caine hate Abel ? then will Satan bring this hatred from the heart to the hand , and cause x Caine to kill Abel : Is Iudas couetous ? then wil Satan for the satisfying of that desire a make him traiterous : let him find but a sparkle , he will soone kindle it to a flame ; so that wofull is his comming to all naturall men . But doth the child of God escape his hands ? no verily ; Satan is a professed deadly foe to all such , he is their b aduersarie and c accuser : that which should procure them good he seekes to hinder ; and what euer may worke them woe , he will be sure to further : if they fall into sinne , he seekes to bring them to despaire ; and when they endeuour to do good , he moues them to be proud : they are no sooner conuerted to the Lord , but he hath some d Elymas to turne them backe to the world : and though they stand against that assault , yet he will pursue them still , by troubles without and terrours within ; by raging foes , and flattering friends ; so as in regard of Satan aduantaged by their flesh and his world , they shall find this to bee true , e while their flesh is vpon them , they shal be sorrowfull ; and while their soules be in them they shall mourne : Satan is a mightie f prince , and a wilie g serpent , and if either force or fraud may worke them woe , no child of God shall escape his hands ; he spared not the greene tree , what then will he do to the dry ? But is there no remedy to man for all this woe that comes by Satan ? Yes , blessed be our God who hath not left vs for a praie vnto his teeth , but to shew the exceeding riches of his grace and loue to the world , h hath giuen his onlie begotten sonne to be our prince and our deliuerer ; who in no sort i tooke the Angels , but the seede of Abraham : and because they were i partakers of flesh and bloud , he himself took part with them , that hee might destroy through death him that had the power of death , that is , the diuel . For the euidence and application of which deliuerance , he hath ordained in his church an holy ministery , whereby naturall men are brought k from darknesse vnto light , and from the power of Satan to himselfe ; and his owne children doe l grow vp into Christ their head , and be edified m in their most holie faith , through n which they are kept by the power of God vnto saluation . Yet we must so conceiue of this deliuerance , that as Israel being brought out of Egypt , was not presently setled in the land of Canaan , but for the space of forty yeares was exercised with sundry temptations in a barren and drie wildernesse , where they met with o fierie serpents , and were encountred with many and strong enemies , who sought to debarre them from the promised land : so the children of God , though redeemed by Christ , are not presently translated from the bondage of corruption , to the full inheritance of perfect glory in the heauens ; but must passe through this vale of teares , and in the wildernesse of this world meete with that crooked serpent the Diuell who will seeke to stinge their soules to death , and also stirre vp many an p Amelec to entrap them in the way , that either through disobedience or vnbeliefe they may be depriued of their heauenly Canaan . True it is , this match is farre vnequall , for flesh and bloud to fight against spirituall powers ; yet heere is comfort , that we haue him for our Captaine who in his q deepest humility spoiled our strongest aduersary , and is now r crowned with glorie and honour , being highlie exalted s far aboue all might and domination at his fathers right hand , where he t must reigne till he hath put all his enemies vnder his feet ; yea till he hath u troden Satan vnder the feete of all his members : only this he requireth that we should bee valiant and x quit our selues like men in the power of his might , knowing that the battel is the Lords , and so the victory sure before we strike a stroke . Now for the manner of our fight ( a matter indeed of great moment , because a y smooth stone out of Dauids sling wil foile to the ground great Goliah ) wee haue in this combate between Christ and the Diuell , so pregnant direction set before vs , that vnlesse wee doe wilfully shut our eies against the light , in this behalfe wee cannot be ignorant of our duty : z whatsoeuer was written aforetime was written for our learning ; and therefore the recording of this combate is as much from Christ to euery Christian , as the speach of Gideon to his souldiers , a looke on me and doe likewise ; euen as Idoe , soe do ye ; for Christ left himselfe an example that we should follow his steps , though not in his miraculous fast , yet in his couragious fight against sinne . The view heereof hath formerly beene presented to your Honors , by Master Robert Hill , bachelor of Diuinity , vnder this title , Satans Sophistrie answered by our Sauior Christ. And now at the intreaty of M. Perkins executors , I have published it againe ; yet vnder a new title , and more large almost by one third part . Mine endeuour hath beene that this poore Orphane might imitate his brethren , who were the messengers of loue vnto our Church , while their happy father liued among vs. What is wanting heerein , or may deserue a iust reproofe I willingly take to my self , me me adsum qui feci-&c . What I haue beene able to doe , I humbly commend to the church of God vnder your Honourable protection . If heerein I seeme presumptuous , because I am vnknowen vnto you , I humbly craue this fauourable construction ; that I chose rather by presuming to wrong my selfe , then to alienate this booke from your Honours , who had right heereto by former dedication . When your Honourable imployments in time past required your wisedome and courage , for the iust defence of our Soueraignes right , I make no question , but as well the messengers of victory ouer rebels , as the counsellers of peace , were alwaies welcome to your Honour : why then should I doubt , whether this ensuing display , being as wel a counseller of peace with God , as an Herauld of triumph through Christ ouer Satan , the Arch-enemy of our soules , will be gratefull vnto you , who haue learned long since , that whosoeuer will keepe a good conscience towards God or man must endure manie a conflict with Satan ? Now that God of peace who is able to doe exceeding abundantly aboue all that wee can aske or thinke , graunt vnto your Honours according to the riches of his mercy , so to fight the good fight of faith on earth , that you may receiue the crowne of glorie in heauen . Cambridge , Emmanuel Colledge , 25. of Iune . 1606. Your Honours in the Lord to be commanded , THO. PIERSON . TO THE RIGHT HONORABLE Sir WILLIAM RVSSELL , Lord Russell , Baron of Thornhaugh , yoonger sonne to that most Christian and Honourable Earle , FRAVNCIS Earle of Bedford ; with the vertuous Lady his wife , Grace and Peace . RIGHT Honorable , as Iohn the Baptist was in one desert , so our Sauiour Christ he was in an other : but as these two differed in their being in the world : so did they not accord in their being in the wildernesse . Iohn was with some men , Christ with none ; Iohn was with wilde men , Christ with wild beasts ; Iohn was preaching , Christ praying ; Iohn was baptizing , Christ fighting ; Iohn was feeding , Christ fasting ; Iohn was encountring with Diuels incarnate , Christ did encounter with the Prince of those Diuels . From Iohn preaching in the desert , learne wee diligence in our callings : from Christ tempted in the desert , see we troubles at our calling : a Many are the troubles of the righteous , but the Lord deliuereth them out of all . If it please you to giue these after-lines the reading , you shall see set downe that monomachie or single combat , which was hand to hand betwixt Christ and the Diuell . And as for Christ Iesus , you shall see him fasting , fighting , conquering . Fasting and an hungry , to shew he was man : fighting and encountring , to shew he was Messiah ; and conquering and triumphing , to shew he was God. And as for the diuell , you shall see him obiecting , answering , flying . Obiecting , that b Christ might despaire ; c answering , that he might presume ; and d flying , when he could not ouercome . In Christs temptations , we see the estate of the e Church ; in Satans assault , we see his malice to the f Church , Is Christ tempted ? think it not strange if we fall into g temptations . For the griefe of the head , is the griefe of the h members : and the temptations of Christ , shew the temptations of i Christians . It is true of Christ , that k by many tribulations he did enter into the kingdome of God : that l our High Priest was consecrated by afflictions , that so he must suffer and enter into his m glory . He is no sooner borne into the world , but he is a hunted by Herod ; baptized at Iordan , b but Satan sets on him ; a Preacher for repentance , but the c Scribes proscribe him ; to d worke miracles , but the Pharises slander him . He is no sooner to suffer , but e the Diuell assaults him ; apprehended , but the f Iewes deliuer him ; deliuered , but g Herod derides him ; derided , but h Pilat condemnes him ; condemned , but the souldiers i abuse him . Is he on the crosse ? the k people will not pity him : is he risen ? the high Priests will l belie him . In a word , is he vpon earth ? he is tempted in his m person ; is he in heauen ? he is n tempted in his members . Thus the life of Christ was a warfare vpon earth , and the life of Christians must be a warfare vpon earth . We liue heere in a sea of troubles : the sea is the world , the waues are calamities , the Church is the ship , the anker is hope , the sailes are loue , the Saints are passengers , the hauen is heauen , and Christ is our Pilot. When the sea can continue without waues , the shippe without tossings , and passengers not be sicke vpon the water , then shall the Church of God be without trials . We begin this voiage so soone as we are borne , and we must saile on till our dying daie . We doe reade in Gods word of many kinds of temptations : God , Satan , Man , the World , and the Flesh , are saide to tempt . God tempteth man to trie his obedience , Satan tempteth man to make him disobedient : man doe tempt men to trie what is in them : and man tempteth God to trie what is in him . The world is a temper , to keepe man from God : and the flesh is a tempter , to bring man to the Diuell : So God tempted Abraham a in the offering of his son : Satan b tempted Iob in the losse of his goods : a c Queene tempted Salomon in trying his wisedome : men d tempted God by distrust in the desert : the world tempted Domas , e when he forsooke the Apostles : and the flesh tempted Dauid , f when he fell by adultery . Doth God tempt vs ? take heed of hypocrisie : doth Satan tempt vs ? take heed of his subtiltie : doth man tempt man ? take heed of dissembling : doth man tempt God ? take heed of inquiring : doth the world tempt man ? take heed of apostasie : doth the flesh tempt man ? take heed of carnalitie . But dowe so ? are we warie of these tempers ? No , we are not , and therefore we fall . We fall on the right hand , by temptations in prosperitie , and we fall on the left , by temptations in aduersitie . Of the one it may be said , it hath slaine g thousands : of the other , that it hath slaine ten thousands . When we come and see cities dispeopled , houses defaced , and wals pulled downe , we say , the souldier hath beene there : and when we see pride in the rich , discontent in the poore , and sinne in all , we may iustly say , the Tempter hath beene there . Now of all other temptations , it pleaseth God to suffer his church to be tempted with afflictions . It is neuer free either from the sword of Ishmael ; which is a a reuiling tongue : or the sword of Esau , a b persecuting hand . Neither was there yet euer Christian man found , who had not his part in the cup of affliction . We must drinke of the c same cup our master did : d the disciple is not aboue his master . The reasons why God doth visit vs thus with afflictions , are : 1. To humble vs. 2. To weane vs. 3. To winnow vs. 4. To preuent vs. 5. To teach vs. 6. To enlighten vs. 7. To honour vs. 8. To cure vs. 9. To crowne vs. 10. To comfort vs. 11. To protect vs. 12. To adopt vs. And last of all , to teach and comfort others . To e humble vs , that we be not proud : f to weane vs , that we loue not his world : g to winnow vs , that we be not chaffe : h to preuent vs , that we do not sinne : i to teach vs , that we be patient in aduersity : to k enlighten vs , that we see our errors : to l honor vs , that our faith may be manifest : to cure vs , that we m surfet not of securitie : to n crowne vs , that we may liue eternally : to o comfort vs , that he may send his spirit : to p protect vs , that he may guide vs by his Angels : to a adopt vs , that we may be his sonnes : b and to teach others , that they seeing how sin is punished in vs , they may take heed it be not found in them : that they c seeing our comforts in troubles , may not be discouraged in the like trials . Thus a Christian mans diet is more sowre then sweet : his physicke is more alcës then hony : his life is more a pilgrimage then a progresse : and his death is more despised then honoured . This if men would thinke of before , afflictions would be as welcome to the soule of man , as d afflicted Ruth was to the field of Boaz. But because we looke not for them before they come , thinke not on Gods doing when they are come , and doe desire to be happie both heere and hereafter ; therefore we can away with the name of Naomi , but in no case would we be called e Mara . We f see the sea , not the whale : the g Egyptian , not the saluation : the h Lious mouth , not him that stoppeth the Lions mouth . If we could see God in our troubles , as i Elisha did in his , then would we say : There are more with vs , then there are against vs. But because we doe not , therefore at euery assault of the Assyrians , we say , as the seruant to k Elishah did : Alas master , what shall we doe ? and with the disciples : Carest thou not Master that we perish ? Yet it is good for vs to suffer affliction : m Blessed is the man that endureth temptation : for when he is tried , he shall receiue the crowne of life which the Lord hath promised to them that loue him . It is a commanded by God , b practised by Christ , c yeelded to by the Saints , d assigned by Gods prouidence , and good for vs ech way . We are Gods e trees , we shall groe better by pruning : Gods pomander , smell better by rubbing : Gods spice , he more profitable by bruising : and Gods conduits , we are the better by running . Let vs suffer afflictions , they are f momentany in respect of time : g fauors , if we respect Gods loue , and a meanes to bring vs to the kingdome of God. If they did consume vs , we might wish them an end : but they doe purge vs , let vs be content . They h are Gods fan , we are Gods wheat : they are Gods boulter , we are Gods meale : they are Gods i flame , we are Gods bush : they are Gods k cords , we are Gods sacrifice : they are Gods fornace , we are Gods gold . The wheat will not be good without the fan , nor the meale without the boulter , nor the bush without the flame , nor the sacrifice without the cords , nor the gold without the fornace : they are trials , not punishments , if we be sonnes : punishments , not trials , if we be slaues . Let vs then beare them , they l will haue an end : ioy m will follow : they n shew vs our weekenesse : they o moue vs to pray : they p shew we are in the path way to heauen : and q make vs contemne this present world . By them we a learne to repent vs of sinne past , b to take heed of sinne present , and to foresee sinne to come . By them we c receiue Gods spirit : d are like to Christ : are acquainted e with Godspower : haue f ioy in deliuerance : know benefit of prosterity : made more hardy to suffer : and g haue cause to practise many excellent vertues . They cause vs ( as one saith ) to seeke out Gods promise : the promise to seeke faith : faith to seeke praier : and praier to finde God. h Seeke , and yee shall finde : i call , and he will answer : k waite , and he will come . I am to write an Epistle , I must not be long . Iobs l messengers came not so fast on him : but Iobs afflictions may come as fast vpon vs. Hath Dauid slain m a Beare ? he shall encounter with a Lion : hath he killed a Lion ? n he must fight with Goliah : hath he subdued Goliah ? he must make a rode vpon the Philistims : are the Philistims conquered ? o Saul wil assault him . Remember Dauids troubles , and feresee what may be our troubles . The more righteous we are , the more manifold are our troubles : and he better we are , the better we may indure them . But as our troubles are many , so are our deliuerances many God will deliuer vs out of all . He that deliuered p Noah from the floud , q Lot from Sodome , r Iacob from Esau , s Ioseph from Potiphar , a Moses from Pharaoh , b Israel from Egypt , c Dauid from Saul , d Eliah from Achab , e Elisha from the Syrians , f Naaman from his leprosie , g Hezechiah from the plague , h the three children from the fire , i Daniel from the Lions , k Ioseph from Herod , the Apostles l from the Iewes , m and Christ from the Diuell : he , euen he will either deliuer vs from trouble , or comfort vs in trouble , or mitigate troubles when they come vpon vs. He , n he hath promised to doe it , and he that hath promised , is able to do it . And this he doth sometimes by no meanes , sometimes by small meanes , sometimes by ordinary meanes , sometimes by extraordinarie , sometimes contrarie to all meanes . By no o meanes be cured a creeple at Bethesda : by p small meanes he fed fiue thousand in the desert : by q ordinary meanes he was brought from the pinnacle : t by meanes extraordinary he was prouided for in hunger : and contrarie to all meanes were the three children preserued in the fornace of fire . I haue good cause to thinke of Gods gracious deliuerance , being my selfe deliuered from a great trouble . Since the time I was vnkindly dismissed from my poore charge , where I would haue continued , if malice had not hindred me , I haue liued in an end of this City : dangerously in respect of the sicknesse ; poorely in regard of maintenance ; and painfully , in respect of my ministerie : yet till this time hath the Lord deliuered me : and as Paul said , a he will deliuer me , if that he see it be best for me . Let man therefore b comfort himselfe in the Lord : c after two daies he will reuiue vs , and the third day he will raise vs vp againe : d Heauiensse may endure for a night , but ioy will come in the morning . e Doubtlesse there is a reward for the righteous : verily , f God retaineth not his wrath for euer . Could he ouercome the world , and can he not ouercome many troubles in the world ? Yea , let one plague follow another , as one quaile sings to another : yet as the g viper leaped on Paules hand , and forthwith leaped off againe , so one trouble shall leape vpon the righteous , and anon leap off againe : h though he fall , he shall rise againe , the righteous shall not be forsaken for euer . if he hath deliuered vs from the guilt of our sinnes , he will deliuer vs from the punishment of our sinnes . Let vs then therefore be patient in trouble , constant in hope , rooted in loue : let vs waite and he will come , call and he will heare , beleeue and he will performe , repent vs of our euill committed against him , and he will repent of his euils intended against vs. He is ouer vs by his prouidence , about vs by his Angels , in vs by his spirit , with vs by his word , vnder vs by his power , and vpon vs by his Sonne . In him is our helpe , from him is our comfort , by him is our victory , and for him is our trouble . a In thee haue I trusted , saith a king : b who euer was confounded that trusted in the Lord ▪ said a friend ? and as Elkanah was to c Hannah in stead of many sons , so God is to his in stead of many comforters . Of other comforters , we may say as Iob did of his frinds : d Silly comforters are you all . They will leaue vs , as mice doe a ruinous house ▪ but the Lord ( like e Ruthe to Naomi ) will neuer leaue vs , nor forsake vs , Especially in the houre of death , f which is in remembrance bitter to great men : in that houre of death he will be with vs , and command his g Angels to take charge of our soules , the h earth to be as a bed for our bodies : that so the one i may goe into glory , the other reserued in hope of like glorie , k and be made one day like vnto the glorious body of Christ Iesus . Thus , right Honorable , you haue seene the righteous in affliction ; as l Israel was in Babylon : and that the Lord like m Zorobabel is ready to deliuer them . Though in troubles Christs seemes as in the n ship to sleepe , yet in deliuerance he awakes as a man out of sleepe , and as a Giant refreshed with wine . He will rebuke the waues and winds of troubles and persecution , and they shall flie before him as Sysera did before a Debora , and the b Philistims before Ionathan and his seruant . And as Christ asking the woman of her accuser she answered , There was none : so in the end aske a Christian of his troubles , and he will say , There are none . c He is a buckler for our left hand , and a sword in our right : he is an helmet on our head , and harnesse for our body . We shall looke vpon troubles , as d Israel did on the Egyptians , as the e Iewes did on Goliah , and as the Grecians did on Hector , to triumph ouer them : and as the Angell said to Ioseph . f They are dead that sought the childs life ; so the Spirit shall say to the afflicted , They are dead that did seek your life . A day of deliuerance , a yeere of Iubile will come , and then g Ioseph shall be out of prison , h Iacob out of seruitude , and i Iob shall lie no more in the dust of the earth : k Let vs comfort our selues with these words . I haue exceeded an Epistle , especially to such a small bocke . If the wals seeme too great for this city ; abundans cautela non no cet . It is vsuall for students not onely to present their owne labours , but also other mens to great personages , especially such Workes wherein they haue beene either Translators or ouerseers . It were infinit to instance this point . I am bolde to doe the like to your Honour at this time . This Copie it was brought vnto my hand , I haue conferred it with another , I haue persued it at the Presse , I heard diuers of the Sermons , I haue added nothing of mine owne : and I desire , that of those a many baskets full of most delicate diet , which this worthy man hath now left behind him , there may not so much as any one be lost . If any such come vnto my hand , surely they shall not be lost . By his life had I much comfort , and I will seeke to honour him after he is dead . I was twenty yeeres acquainted with him : I at his request made the first fruits of his labours to speake English. And now I am bold to present this his posthume to your patronage . Your honorable Nephew , his vertuous Lady , your worthy sister , haue heeretofore accepted the labours of this man. If it shall please your good Honor to do the like , this Preface of mine shall remaine as a perpetuall testimony of my duty to you : and the booke following as fully armed against all such aduersaries as shall speake against it . The God of heauen , who hath made you honorable in your most honorable Progenitors , make you thrice honorable in your future successors : that the memoriall of the righteous may be euerlasting , when as the name of the wicked shall rot . London , Saint Martins in the fields . Ian. 12. 1604. Your Honours at commandement , ROBERT HILL , Fellow of S. Iohns Coll. in Cambridge . A GENERALL VIEW OF the strange Combate betweene our Sauiour CHRIST and Satan . The Description of this Combate betweene Christ and Satan conteineth A Preface or Preparation , consisting of Christs going forth to the place of combate , Vers. 1. Christs abode and conuersing in that place , Vers. 2. The Combat it selfe consisting of three great conflicts : First , tending to bring Christ to vnbeliefe : and it consisteth of Satans preparation thereto . Vers. 3. The temptation in selfe , Vers. 3. Christes repulse thereof , Vers. 4. Second , tending to bring Christ to presumption : conteining Satans preparation , Vers. 5. The assault or temptation , Vers. 6. Christs repulse and answer , Vers. 7. Third , tending to bring Christ to idolatry : conteining Satans preparation , Vers. 8. The assault or temptation , Vers. 9. Christs repulse and answer , Vers. 10. An happie issue and euent thereof , consisting of Satans departing from Christ , Vers. 11. The Angels ministring vnto Christ , Vers. 11. Resist the Diuell and he will flee : Draw neere to God and he will draw neere to you . Iam. 4. 7. 8. The true grace of faith enables vs to both : for 1. Pet. 5. 9. Whom resist stedfast in the faith . Heb. 10. 22. Let vs draw neere with a true heart in assurance of faith . THE COMBATE BETWEENE CHRIST and the DIVELL expounded . MAT. 4. 1. Then was Iesus led aside of the spirit into the wilderness to be tempted of the Diuell . THE eleuen first verses of this chapter do conteine a briefe description of Christes tēptations , wherof I haue chosen to intreat , hauing formerly handled the doctrine of Conscience , because all that endeuour either to get or keepe a good conscience , are most of all subiect to temptations : Now here we haue the speciall temptations of the Diuell wherewith he assaulted our Sauiour Christ , and in Christs example the best way to auoid the same . This description consisteth of three distinct parts : First , A Preface or preparation to a Combate betweene Christ and the Diuell , vers . 1. 2. Secondly , The combate or conflict it selfe , vers . 3. 4. 5. 6. 7. 8. 9. 10. Thirdly , The issue or euent of this combate , vers . 11. I. Part. The Preparation to the combate hath two parts : First , Christs going foorth to that place where the combate was to be fought , vers . 1. Secondly , his abode & conuersing in that place , vers . 2. 1. Christs going forth to the place is set out by sundry circumstances of the Euangelists : as , The time when he went ; The authour of his going ; The maner how he went furnished ; the place whither he went ; And the end wherefore . I. Circumstance . The time when Christ went foorth to be tempted is noted in this word Then : what time this was , we shall see in the end of the former chapter , where is set downe the baptisme of our Sauiour Christ by Iohn in the riuer Iordan ; as also the great honour and maiesty wherewith he was there renowmed : for it pleased Christ for speciall end and purpose to be baptized , not as we are , to put off sinne , for he had none ; but to be ordained a Mediatour for vs , that putting on our sin he might beare the burden thereof in our steed . Againe in his baptisme he was distinctly proclaimed , The doctour of his Church : for immediately thereupon , The Holy ghost descended vpon him like a doue , and a voice came from heauen , saying , This is my welbeloued sonne in whom I am well pleased . Now so soone as Christ was thus solemnly inaugurated into his office , and proclaimed from heauen to be the sole Doctor and Prophet of Gods Church , euen then immediately without any delay was he driuen forth , as Marke saith , chapt . 1. 12. The vse . In that Christ is no sooner baptized , but he is presently tempted , we learne ; that all those who are truely baptized into Christ must make account to be tempted , and prepare for a combat with the Diuell , euen through the whole course of their liues : for if Satan durst be so bolde as to encounter with Christ Iesus the head of the Church after his baptisme , then doubtlesse he will not spare any of his members who are but weake & sinfull men . Again , in baptisme a man giues vp his name vnto God , promising therein for euer to renounce all seruice to the Diuell , the flesh and the world ; and contrariwise to beleeue in God , and to serue him ; and this vow being thus made , it is the will of God he should be tempted , that in the schoole of temptation he might learn to practise his baptisme . But here most men wil say , they neuer felt by experience in themselues the trueth of this doctrine ; for they haue not perceiued any such combate in themselues , though they haue bene baptized many yeres agone . Answ. Such men , whatsoeuer they be , haue indeed the outward baptisme of water , but they neuer yet receiued the inward baptisme of the spirit ; they weare Christs liuery , but as yet they do seruice vnto Satan ; And though they haue been made partakers of the seales of the couenant , yet still they abide within the kingdome of darkenesse ; for Christ heere teacheth by his owne example , that all those who haue receiued the inward baptism of the spirit , whereby they haue effectually put off sinne , and put on the Lord Iesus , are as sure to be tempted by Satan as himselfe was : therefore let such persons as neuer yet felt in themselues this spiritual conflict , now begin to reform their liues , and to performe their vow of baptisme , and they shal vndoubtedly find in themselues the truth of this doctrine , That all that are baptized into Christ , shal be tempted of the Diuell . So long as the children of Israel continued vnder Pharaos bondage , they were not pursued by his army ; but when they set their faces toward the land of Canaan , then presently he makes after them , with all his might and malice ; euen so , while men liue in sinne and submit themselues to Satans spirituall bondage , he will suffer all things to be in peace with them ; but if once they set their hearts on the heauenly Canaan , and giue themselues syncerely to Gods seruice , then will he with all his force pursue them , & meet them with armies of temptations to turne them backe into their olde way of sinne againe . The silly bird that is in the snare or vnder the net , so long as she lieth still feeles no harme ; but when she stirs & offers to get away , then begins her paine , and the more she striues , the more she finds her selfe ensnared : So fareth it with silly men , while they liue in sinne securely , they are not troubled with Satans temptations ; but when they beginne to leaue their badde courses , and settle themselues to serue the Lord , then presently the Diuel seeks to spread his net to intangle them in his snare . The consideration whereof must teach vs , to watch and pray that we enter not into temptation ; and ( as Paul saith ) to put on the whole armor of God , that we may be able to stand against the assaults of the Diuell , Ephes. 6. 11. Secondly , in that our Sauiour Christ after his solemne inauguration into his mediatorship , was immediatly to go to be tempted ; we learn , that all those that are set apart by God to any speciall calling , euen at their verie entrance thereinto must looke for temptations . This befell the head , and therefore all the members must reckon for it . When Moses was first called to be the guide and conducter of Gods people out of Egypt , a hauing slaine an Egyptian in defence of one of his brethren , vpon knowledge of the fact he was fain to flie from Pharaos court into the land of Madian , and there to liue a shephers life for many yeres with his father in law Iethro . And Dauid was no sooner appointed by God to be king ouer his people Israel , but b Saul began to persecute him , and so continued all his dayes . And our Sauiour Christ , hauing called his Apostles to their office of preaching his kingdome , c tooke them soone after to the sea , and there falling asleepe suffered their ship to be so tossed with waues in a great tempest , that they looked for nothing but present drowning , so as they cried out , Master saue vs , we perish . And this the Lord doth in great wisedome for the good of his children : first to teach them , that no man is able of himselfe , to carry himselfe in any acceptable course of his calling without Gods speciall assistance and grace . Secondly , to stir vp in them those good gifts and graces which he hath formerly bestowed on them ; as the feare of his name , the loue of his maiesty , the gifts of prayer , faith , patience , and many other which he would haue tried in the entrance of their callings , and exercised in the continuance therein vnto the end . Thirdly , seeing Christ begins his propheticall office of treaching his church , with temptations ; This should admonish all Ministers of the word , that howsoeuer all Gods people must prepare themselues against Satans temptations , yet they must doe it aboue the rest ; for looke as in a pitched field , the enemy aimeth principally at the standerd-bearer ; euen so Satan and his instruments , do among all Gods people , bend their greatest forces against the ministers of Christ which holde vp his scepter , and display his banner in the preaching of the Gospel . When Iehoshuah the high priest stood before the Lord , Satan stood at his right hand to resist him , Zak. 3. 1. And when Ahab went to fight against the king of Syriah , Satan became a lying spirit in the mouth of 400. prophets & mo , 1. King. 22. 22. This is that great red dragon , that with his taile drew downe the third part of the starres of heauen , that is , of the ministers and preachers of the word , and cast them to the earth , Reuel . 12. 13. 4. This is he that desired to winnow the Disciples as wheat , Luk. 22. 31. And as the king of Aram said of Ahab , fight not against small nor great , but against the king of Israel only , 1. King. 22. 31. So Satan fighteth not against any so much as the Prophets of Israel , the ministers of the Church . Fourthly , in that Christ is tempted before he go to preach , we learne that it is good and profitable for Gods ministers to be exercised with temptations euen of satan himselfe , & that for sundry causes ; first , that they may know c what temptations meane ; Secondly that they may d be the more able to minister helpe and comfort to those that are tempted ; Thirdly to make them vnderstand the word of God aright ; for many places of Scripture can not so well be vnderstood by bare study onely , as by temptations e therewithall ; and it is true which one sayth well , Reading , meditation , prayer , and temptation , make a diuine . II. Circumstance The author or efficient cause of Christes going foorth ; to wit , the Holy ghost , noted in these words , was led by the spirit : The word led , in the originall signifieth thus much , that Iesus was carried apart by the spirit ; which must not bee vnderstood of any locall transportation of his bodie from the riuer to the wildernesse , as a Elias was caried from earth to heauen ; or as b Philip was taken away from the Eunuch , and carried to Azotus ; but it was a motion of the Holy ghost , wherewith Christ was filled aboue measure and made willing to encounter with Satan in that combat ; for so are the words by S. Luke , c being full of the Holy ghost hee returned from Iordan , and was led by the spirit into the wildernesse , that is , by the inward motion and instinct of Gods spirit ; Againe , S. Marke saying , d the Spirit droue him into the wildernesse , giueth vs further to vnderstand , that this motion in Christ from the spirit , was a peculiar motion , not forced or constrained , but voluntary , and yet very strong and effectuall . Again , by the spirit here , is not meant the Diuell or an euill spirit , but the Holy spirit of God : he it was that moued Christ to goe into the wildernesse ; so that the meaning is this ; After Christ was baptized in Iordan by Iohn , hee willingly tooke his iourney into the wildernesse , being moued thereunto by a speciall and strong instinct of Gods holy spirit , wherwith he was filled aboue measure . If any aske , how Christ could be led by the spirit , seeing hee sends the spirit : Answ. These two may well stand together : for Christ must be considered two wayes ; first as man in the forme of a seruant ; secondly , as God , euen the sonne of God , yea God himselfe : Now as Christ was man , he was subiect to Gods prouidēce , and so was led and guided by the Holy ghost : but as he is God , he is not subiect to prouidēce , but is the author therof , and is not himselfe led or sent , but together with the father sendeth the spirit . The vse . In this circumstance we may obserue ; first the exceeding holinesse of Christs manhood , in that he moued not from one place to another , without the speciall instinct and direction of the spirit of God. By which example we are taught to suffer our selues to be ordered and guided by the spirit of God in euery thing we take in hand , yea in all our thoughts , words and deeds ; for this is the true note of euery child of God to be led by the spirit , Rom. 8. 14. where the Apostle vseth the same word that S. Luke doth speaking of this leading of our Sauiour to be tempted : we must therefore labour to be of Dauids disposition , to haue our harts pliable to all Gods testimonies ; when God said , Seek ye my face , Dauids hart answered , I seeke thy face O Lord , Psal. 27. 8. and thus doing we shall suffer our selues to be directed and guided by the Holy ghost , for he teacheth and guideth men by the word . Secondly , from this that Christ was led vnto temptatiō by the spirit of God ; we learne , That temptations come not by chance , nor yet by the will and pleasure of the Diuel only : for he could not touch Iob , or ought he had till God e gaue him leaue ; nor enter into the heard of swine , till Christ said , f go ; but temptations come by Gods most iust permission , and not without his speciall prouidence & appointment . This combat of Christ with Satan was decreed of God by his speciall appointment in his eternall counsell . And therefore was Christ led by the spirit to encounter with the Diuell , that he might performe this one worke of a mediator , namely in temptation ouercome him , who by temptation ouercame all mankind . And as God appointed this combate of our Sauiour , so hath he also ordained the temptations of euery Christian and the circumstances thereof : The theater or place of this combat is this present euill world ; the actors are Satan and euery Christian ; the beholders are men and Angels , 1. Cor. 4. 9. The vmpire and iudge is God himselfe , who ouerruleth Satan , so as the issue cannot but be happie and blessed to those that fight manfully ; for hee casteth away none that be mighty & valiant of courage , Iob. 36. 1. he will giue an issue with the temptations , 1. Cor. 10. 13. from whence we learne sundry good instructions . First , when we are tossed and tried by manifolde temptations , we must not thinke it strange , but rather count it exceeding great ioy , Iam , 1. 2. because it is Gods blessed will and ordinance that Satan and euery Christian should enter combat and conflict , for the triall of his graces in them . Secondly , we are hereby taught to labour with patience to beare all trials and afflictions , not vsing vnlawfull means to winde our selues out of them , because they come by the speciall prouidence of the Almighty . Thirdly , Christ went not to be tempted till he was led by the spirit ; therfore no man must wittingly put himselfe into danger without a calling from God , left therein hee tempt God : indeed a man may be moued extraordinarily , to offer himselfe into places of danger ; thus a Paul went bound in the spirit to Hierusalem , that is , he willingly followed the motion of the Holy ghost , which inwardly enforced him to go thither . And the same may be said of many holy Martyrs , who though they might haue escaped by flight , yet did willingly offer themselues into the hands of their persecutours , and endured the violence of their torments , which wee must thinke they did by a special motion of the Holy ghost ; otherwise , for a man to offer himselfe into danger without all warrant from God , is to swarue from the practise of Christ in this place . Fourthly , Christ being ledde by the spirit , did not seeke to shrowd himselfe from this combate ; so likewise if a man follow his calling according to Gods will , and thereupon fall into troubles and temptations , he may not seeke to escape them by neglecting his duty , but with courage and patience must inure himselfe to beare them , wayting on the Lord by wel-doing for his deliuerance . Heere it may well be asked , whether a man can lawfully and with good conscience abide in those places which are certainly knowen to be haunted with euill spirits ? Answ. Some indeed are so venturous & bold that they feare nothing : yet the trueth is , no man ought on his own head abide or lodge in such places , vnlesse it be within the compasse of his calling , or els haue a true extraordinary motion of Gods spirit so to doe ; we are therefore rather to auoid them , than wittingly and willingly thrust our selues into the danger of such places ; for if God haue giuen liberty vnto Satan to possesse such places as haue been consecrated to Idolatry , or defiled by oppression and bloud , or such like abhominations , why should wee without warrant from God , put our selues into his hands ? This also may serue to reprooue those men who presume so much vpō their strong faith , that they neuer sticke to thrust themselues into most lewd company : but let such persons beware , for places of bad company are places of danger by reason of that power and liberty which Satan hath among them , for there he hath a throne , Reuel . 2. 13. How then can it be , that they should cleane escape the infection of sinne , who do vsually conuerse with those that commit it without controlement ? b He that walketh with the wise ( sayth Salomon ) shall be wise ; but a companion of fooles shall be made woorse : so the words signifie : and therefore his counsell is , c not to consent when sinners entise vs : nor to d make friendship with the angry person , nor to go with the furious , lest we learne their wayes and receiue destruction to our soules : Fiftly , in this leading of Christ by the spirit , we learne a further thing : so long as Christ was a priuat man he liued with Ioseph and Mary a priuate life ; but being baptized , and thereby installed in his office of Mediatour , he returnes not to Bethlem or Nazaret where he was borne and brought vp , but gets him presently into the wildernesse , thereto encounter with Satan , and that by the motion of the spirit ; wherein we may see , that all that are appointed and set apart by God for any speciall calling , are in some sort changed by his spirit , and as it were made other men . When Saul was anointed to be king , the text sayth , God gaue him another heart . 1. Sam. 10. 9. And when Dauid e was made of a shepheard a king , he was furnished for that place , as his behauiour shewed , which was such as did beseeme a king . Thus the Apostles of our Sauiour Christ , of poore fisher-men , altogether f vnlettered , by the gift of Christs calling , g were made able ministers of the New testament , and so became indeed fishers of men , Mark. 1. 17. Which serues to confute such men as plead extraordinary callings , as many haue done ; some saying they were Elias , some Iohn Baptist , &c. For if these were such men , and had receiued such extraordinary callings , then should they withall haue beene endued with extraordinary gifts fit for those callings ; but no such thing befalleth them , nay it is plaine , they remaine the same men they were before , without any change at all in respect of gifts fit for such persons as they pretend themselues to be . And to apply this to our selues ; we are all by nature the children of wrath , and enemies vnto God ; but by grace we are made Kings , Priests , and Prophets ; Kings to rule ouer the world and the Diuell , in respect of their prouocations vnto sinne , as also to subdue in our selues our owne euill lusts and affections ; Priests to offer vp spirituall sacrifices vnto God , as prayers and praises for his daily blessings ; and Prophets to instruct our selues and others in the wayes of God , according to our gifts and calling . Now then it behoueth vs all to become new men , and to leade new liues fitting and sutable to our holy calling , giuing our selues wholly to the honour and seruice of God , shewing hereby , that we are hereunto called by his spirit of grace and holinesse , so shall we h walke woorthy of the Lord , and shew foorth the vertues of him that hath called vs , 1. Pet. 2. 9. III. Circumstance . How Christ went furnished into this place of combate : which though our Euangelist Matthew hath omitted , yet hath S. Luke plainly noted , saying , He was filled with the Holy ghost . Luk. 4. 1. If any shall say , this seemes to import that Christ wanted the the fulnesse of the spirit all the former part of his life , if now only after his baptisme he were filled therewith . I answer , This fulnesse of the spirit is ascribed vnto Christ after his baptisme , not as though he formerly susteined any want of the spirit , but because at his baptisme he receiued a greater measure of the spirit than he had before : for this we must know , that Christ was alwayes filled with the spirit ; being an infant he had a full measure of gifts fit for his infancie , and still as his growth in yeres required moe graces of the spirit , he increased therein , hauing in his youth & in his riper yeres full measure of gifts fit for his estate in those times . And at his baptisme being inaugurated into his Mediatourship , he receiued such fulnesse of the spirit as was behoouefull for so high an office , which because it was farre greater than before he needed , therefore is he now sayd to be filled with the Holy ghost : so that though Christ were alwayes full of grace , yet he increased therein as his estate and calling did require . The vse . This serues to confute the Papists , who teach that Christ had all fulnesse of spirit in his infancie , euen from his conception and birth ; and did not grow in grace at all , saue only experimentally , as he had occasion to manifest the same more and more in practise . But. S. Luke sayth plainly , that Iesus increased in wisdome , and stature , and in fauour with God and men , Luk. 2. 52. Againe , Christ was like vnto man in all things , sinne only excepted , and therefore did increase in grace as man doth in gifts from time to time . Further , Christ goeth thus furnished to this combate that he might be able to encounter with Satan hand to hand , and at the end giue him the finall ouerthrow . Thus he furnished Moses a for his ambassage vnto Pharaoh ; and b Dauid for his combate with Goliah ; Aholiab and c Bezaliel for the worke of the Tabernacle ; and euery one whom God imployeth about any speciall worke , is furnished and fitted thereto of God with speciall gifts : whereby in euery age we may see whom God placeth in any calling , for they are well qualified for the duties thereof ; and therefore those that want gifts meet for their callings , doe thrust in themselues thereto , and are not placed therein of God. IV. Circumstance . Whither was Christ led to be tempted ? namely , into the wildernesse , that is the place chosen of God for this combate . There be diuers opinions touching this place ; some thinke it was a little wildernes betweene Ierusalem and Iericho ; some the desert of Palestina ; others , the great desert of Arabia , where Elias fasted forty dayes and forty nights ; and where the Israelites wandered forty yeeres . But seeing the Holy-ghost doth not define what wildernes this was , we are not curiously to inquire after it , but only know it was a desert and solitary place . Let vs rather search into the reasons wherefore he chose a desert place for this combat ; and they are diuers : First , because he was to worke our redemption in great humility , euen in the base and low estate of a seruant , for the satisfying of Gods iustice in that nature which had sinned , therefore he would not goe to Ierusalem there to shew his glory and Godhead , as a little before he was proclaimed in his baptisme ; but he gets himselfe to a desert place void of all pompe and glory , where he meant to begin this great worke for vs by encountring with our chiefest aduersary . Secondly , hee chose this place for the more easie encountering with our aduersarie Satan , whom he was to ouercome for vs : for if Christ after his baptisme should haue shewed the glory of his Godhead , Satan durst not haue medled with him ; therefore as the fisher hides the hooke and shewes the bait to entise the fish , so our Sauiour CHRIST with the vaile of his flesh in this base estate and solitary place did couer the glory of his Godhead , that Satan seeing him only in this low degree , might be the more eager and bolde to set vpon him . Thirdly , Christ was willing to giue vnto his aduersarie the aduantage of the place , that therewithall he might giue him the greater ouerthrow ; for the Diuell delights a in desert and forlorne places , and there he would chuse to practise his temptations , because in such places men want those helps and comforts which in society they may finde : hence Salomon sayth , d Woe be to him that is alone : yea , God himselfe sayd of man in the state of his innocency , c It is not good for man to be himselfe alone . And that Satan takes aduantage of such solitarinesse , appeares by his tempting of Eue , when she was apart from her husband , Ge. 3. 1. Fourthly , the praise and honour of this victory ouer Satan , was peculiar to Christ , and not communicable to any creature : and therefore Christ chose a desert place for this combate apart from all humane society , that no man might challenge any part of this glory to himselfe , but that it might be wholly Christs , as of right it was . Fiftly , he went into a desert place for a time , that afterward he might thence returne with more credit , reuerence and authority to exercise his propheticall office : for we see by experience that when a man hath beene abroad for some time , he is receiued with more reuerence at his returne . The vse . From hence the church of Rome would fetch a ground & warrant for their monasticall life ; saying , that as Christ went apart into this desert , so may men sequester themselues from ordinary societies , and liue as Monks and Heremites in cloisters , woods and deserts . But this collection is absurd , as may appeare by these reasons : first , Christ went not thus apart on his owne head , but by the instinct and motion of the spirit of God : but the Papists admit and vndertake the state of Eremiticall and Monasticall life without any warrant in Gods word . Secondly , Christ did thus sequester himselfe but once for a certeine time : but with them , an Heremiticall estate is ordinary and perpetuall for their whole life . Thirdly , our Sauiour Christ fasted truly all the while he abode in the wildernesse : but Papists in their Cloisters and Hermitages doe plentifully inioy the wealth of the world in great ease and liberty . And therefore howsoeuer solitarinesse for a time may be commendable in some cases , as to meditate on the works or word of God , as Isaac did , Gen. 24. 63. or for the exercise of d prayer and fasting in more earnest maner ; yet the Eremites life being a perpetuall forsaking of humane societies , is neither warrantable by Gods word , nor commendable in Gods child . V. Circumstance . The end why Christ went into the desert ; namely , to be tempted of the Diuel : wherein obserue three points ; How hee was tempted ; wherefore , and by whom . For the first ; To Tempt , in Scripture is ascribed to God , to man , and to the Diuell : God tempteth man , when he prooueth him ; that is , when he maketh manifest what is in his heart for sinne or grace , which before were hid to the world : thus God tempted Abraham in the offering vp of his sonne , Gen. 22. 1. and Christ , the ruler , Luk. 18. 22. Man tempteth God , when he prooueth by vnlawfull meanes whether God be so powerfull , iust and mercifull as the Scriptures doe affirme him to be : and thus the Israelites tempted God , when they required meat for their lust , and sayd , can God prepare a table in the wildernesse ? Psal. 78. 18. 19. The Diuell tempteth when he allureth vnto sinne , by inward suggestions or outward obiects ; and hereof must we vnderstand Christs tempting in this place ; to wit , that he was led into the wildernesse for this end that Satan might assault him , and vse what meanes he could to bring him vnto sinne . If any shall thinke it was too much derogatory to the dignitie of Christ to be thus tempted . I answer ▪ If it had so pleased him , Christ could haue confounded the Diuell with the least word of his mouth : for as he is Creator of heauen and earth , so Satan had no power to tempt him , for God can not be tempted with euill , Iam. 1. 13. But here Christ stood in our roome and sted ( as he did vpon the Crosse ) encountring with Satan for vs , as if we in our owne persons had been tempted . This therefore must be vnderstood as a part of Christes humiliation in his manhood , whereto he subiected himselfe for our sakes , otherwise the Diuell could not haue tempted him . Obiect . This stands not with the holinesse of Christ as he is man to be tempted of Satan ? Answ. Yes , he might be tempted of Satan without sinne , as our first parents were before their fall : this will plainly appeare by comparing Christ with other men in their temptations . The Diuell in tempting a man to sin , first conuayes into his minde , either by inward suggestion , or by outward obiect , the motion or cogitation of that sinne which he would haue him to commit . Thus he tempted Iudas , by a casting into him this euill thought , Iudas betray thy Master . And so dealeth hee with Christ in this temptation , he conueyed to his mind or apprehension , the vnrighteous cogitations of vnbeleefe , idolatry , and couetousnesse ; yet so as Christ receiued them not , but with all power of grace repelled them . Secondly , as Satan conuayes euill suggestions into mens minds , so the same are full of trouble , sorrow , & vexation , at least to the godly : for when Satan presseth vpon man his temptations , the whole man is disquieted , his thoughts and affections are troubled , and his heart is vexed . And this also was in Christ , he felt sorrow & molestation in himselfe through these temptations , as appeareth by his Auant Satan vpon his last assault . And thus farre was Christ tempted like vnto men . Thirdly , in temptations vsually be corrupt motions ; for though a man do not approue , neither enterteine with delight , the Diuels temptations , yet shall he hardly keepe himselfe from the staine and taint of sin , because the imaginations of his owne heart are naturally euill . Now herein Christ differeth from all men in temptation ; for being perfectly holy in his humane nature , he did not in the least measure receiue any corruption into his minde , but by the power of grace did repel them more strongly than they were offered . Put a burning match to tinder or gunpowder , and it will kindle presently ; but put it into water , and that will quench it straight : so it fareth in temptations ; our corrupt hearts like tinder do easily suffer corruption to kindle in vs ; but Christes most holy heart did presently like water quench the euill of Satans motions . And thus we see how Christ was tempted , and yet without sinne . The vse . Hence we may obserue a good direction for their comfort that are troubled with blasphemous thoughts . Among other temptations that befall men in Gods church , the Diuell doth mightily assault some men by casting into their minds most fearefull motions of blasphemie against God the Father , the Sonne and the Holy-ghost , whereby he doth greatly astonish them and bring them to despaire . Now the ground of their stay and comfort hence is this : There be incident to the minde of man two kinds of euill thoughts : First , such as arise from the flesh , that is , from our corrupt nature ; and the very first motions of these are sinnes , forbidden in the tenth commandement . Secondly , there be others that rise not inwardly from the flesh , but are from without conuayed into the minde by the diuell , as these most horrible blasphemies against God , which would make a godly heart to tremble and quake once to thinke vpon . Now these are our heauy crosses indeed , when we be assaulted with them , but the diuels sinnes wholly , and become not ours , till we receiue them by some degree of delight or assent , as may hence appeare : for Christ was tempted to infidelity , couetousnesse and idolatry , yet his holy heart receiued them not , and so they neuer became his sinnes . The second point to be considered in this circumstance is , wherefore Christ was tempted : for it may seeme strange that Iesus Christ the sonne of God , yea very God , equal with the Father , should be tempted . The reasons therefore that mooued him to be tempted are these : First , that he might foile the Diuell at his owne weapon ; for the Diuell ouercame the first Adam in temptation , therfore Christ the second Adam would in temptation ouercome him . Secondly , that in his example he might giue vs direction whereby to know the speciall temptations wherewith the Diuell assaults the Church , as also how to withstand and repell the same : for this cause no doubt hath the spirit of God so distinctly set downe Christs preparation to this combate , Satans seuerall assaults , and Christes victory ouer them all : which plainly confuteth the common opinion of ignorant people , who thinke those that are tempted by the Diuell to be most vile and wicked men , such as haue forsaken God , and therefore God hath forsaken them ; but beholde Christ Iesus the most holy person that euer was , euen the holy one of God , was tempted of Satan , and that exceeding sore , hauing the same troubles and vexations thereby arising in his minde that wee haue , insomuch as the Angels came to minister cōfort vnto him , vers . 11. Gods dearest children therefore may and must be tempted , for that is no token of a childe of wrath , vnlesse we will say , that Christ Iesus was the childe of wrath , which once to thinke were most blasphemous . Thirdly Christ was tempted , that he might be a mercifull high priest , vnto them that are tempted , Heb. 2. 17. 18. for himselfe knowing the trouble and anguish of temptation , must needes in a more compassionate fellow-feeling of their miseries bee readie to helpe and comfort his members when they are tempted . The third point is , the author of Christs temptations , to wit , the diuell : the name Diuell signifieth a cauiller , a slanderer and an accuser : He is an accuser three waies ; he accuseth God to man ; man to God ; and man to man. First God to man ; as when he told Eue , they must not die though they did eate of the forbidden fruit , Genes . 3. 4. which was as much as if he had said , God doth but deceiue you with that threatning , yee shall not die at all . Secondly he accuseth men to God , and therefore is called the accuser b of the brethren : and our c aduersarie who goeth about like aroaring lyon : which word aduersarie signifies one that enters plea or suite against vs : thus he dealt against godly Iob , by the Lordes owne confession Iob. 2. 3. Thirdly , he accuseth man to man , by ingendring vngodly and vncharitable surmises and suspicions in one man against another , and in causing one man to slander and iniurie another ; and for this cause is he said to worke in the children of disobedience , Ephes. 2. 2. and their wisdome is said to be diuellish , who haue bitter enuying and strife in their heart , Iam. 3. 14. 15. The vse . From this very name we are to be admonished of two things : First to beware of false accusing , tale-bearing and slandering ; for in these practises we put on the diuels name , and shew foorth the infection of his nature : Paul telling Timothie , d that a minister must not be a nouice , lest he be puffed vp and fall into the condemnation of the diuell , vseth such a word for the diuels name as signifieth a false accuser or slanderer , to shew vnto vs that such a one is a diuell incarnate : And yet this is the common sinne of this age , to speake euill and to backbite , when they speake one of another . Secondly , hereby we are taught to beware , how at any time or any way we disswade any one from embracing or obeying true religion : for heerein we shew our selues to be the children of the diuell . When Elymas the sorcerer would haue turned away Sergius Paulus from the faith , Paul e cals him , full of all subtilty and mischiefe , the childe of the diuell . And this I doe the rather obserue , because it is a vsuall thing to draw others backe from the power of godlinesse ; though not in plaine termes , yet partly in reproches and partly by bad example of life . Now all such had need to looke to their estate , for the children of the diuell are like to haue their portion with the diuell and his angels . And thus much for the author of Christs temptations ; as also for the first part of Christs preparation to this combat . VERSE 2. And when he had fasted fortie daies and fortie nights , he was afterward hungrie . HEe●● is the second part of Christs preparation to this combate , namely his abode in the wildernesse , which is set out vnto vs by foure arguments : I. by his fasting forty daies and fortie nights , noted in the words of this verse . II. by his abode with wilde beasts , noted by S. Mark. chap. 1. 12. III. by his enduring of temptations within the space of these fortie daies and fortie nights , Luk. 4. 2. though in particular those be not set downe by any Euangelist . IV. by his hunger after fortie daies fasting , in the end of this verse . Of these in order . I. Circumstance . Christs fasting fortie daies and forty nights : There be three kindes of fasts , if we take the word in a generall sense : first the daily fast of temperance and sobrietie , whereby wee vse Gods creatures for our sustenance with that moderation and abstinence , that we rather giue lesse to natures appetite , then that which it desireth : This Christ inioineth to euery Christian , f take heed lest at any time your hearts be oppressed with surfeting and drunkennesse . The second kinde of fast is , the religious abstinence of Gods church from all meates and drinks for a time , for the furtherance of their praiers , when they humble thēselues vnto God for the preuenting or remoouing of some heauie iudgement : thus the Iewes fasted , g sometime for one day , sometime for three daies and three nights , Hester 4. 16. yea sometime for h seuen daies together ; but then it is like they receiued some sustenance in the euening : for so Daniel fasted for three weekes of daies , eating no pleasant things , Daniel 10. 2. 3. but of neither of these must Christs fasts heere be vnderstood . The third kinde of fast is miraculous , done by the power of God restraining the appetite for many daies togither without meate or drinke , beyond the power of nature : Thus i Moses fasted fortie daies and fortie nights in mount Sina , where he enioied the presence of God so long . And so did Elias k fast in mount Horeb ; and our Sauiour Christ in this wildernesse . We reade indeed that Paul in his conuersion fasted three daies and three nights eating nothing , Act. 9. 9. So did the Iewes with Hester and her maides , Hest. 4. 16. And experience teacheth that a sicke man may liue seuen or nine daies together without meate or drinke , yea ( as some learned Physitians write ) foureteene daies : And Pauls companions in his iourney to Rome , are very little or nothing at all , for foureteene daies ▪ for the words are plaine , l eating nothing : And it may be so , sith the like hath beene found true by experience in our age . And this is the longest that a man can fast and liue , to wit foureteene , or fifteene , or seuenteene daies ; for so much is recorded of some , that after so long abstinence haue liued , though with some weaknesse of nature : but for a man ordinarily , being of good constitution of body to fast fortie daies and fortie nights togither , is impossible . Indeed it hath beene auouched m that a man might fast monethes , yea a whole yeare togither without meat or drinke and yet liue ; but we may perswade our selues it is not true . Now our Sauiour Christ ( which is yet more ) during this fast felt no faintnesse nor weaking of his body , as we ordinarily do with a little abstinence , so that his fast was not ordinary but miraculous altogither . The reasons why Christ fasted thus long in the wildernesse may be these ; First that he might performe his ministery , which now he was to begin , with more reuerence and authority : for this cause would God haue Moses to fast forty daies and forty nights before he deliuered the law written in two tables of stone vnto the people ; and so must Elias do , before he did restore religion in his daies : Secondly , that it might appeare he was no whit inferiour to Moses and Elias : and Thirdly , that he might shew his full consent with them . Quest. Seeing Christ did farre excell Moses and Elias , why did he not exceed them in the length of his fast , for threescore daies or a whole yeare ? Answ. Hee did it not through want of power to haue fasted longer , but because he would not giue occasion thereupon that any should call into question the truth of his manhood , which might easily haue happened , if he had fasted a whole yeere together . The vse . Heereon the Church of Rome would build their Lent fast ; but very fondly ; for first Christ did not thus fast to giue vs example to follow him heerein , but to prepare himselfe to the great worke of his ministery ; secondly , there is great difference between Christs fast and theirs ; Christ fasted thus but once , and that by the instinct of the Holy Ghost ; they keepe their fast yearely , and that on their owne heads : Christs was a true fast , without all meat or drink ; but theirs is a mocke-fast , for they eat the finest fishes and other dainties , and drinke wines , wherein is as much nourishment to the body , and as good as in flesh ; neither can they iustly build it on the practise of the primitiue Church , for they vsed to fast ( at least in some places ) but two or three daies before Easter : and their Lent fast was not ordained nor imposed til many yeares after Christ ; * so as euery one might choose whether he would fast , or not . II. Circumstance . S. Marke doth further set out Christs abode in the wildernesse by his being and conuersing with wild beasts , Mark. 1. 13. which some thinke Christ did for this end , that wild beasts might come to him and doe him homage due to their Creator & Gouernour : but this is a deuice of man without likelihood of truth ; for howsoeuer Christ in himselfe deserued all homage and reuerence of all his creatures ; yet because he abode among wild beasts to be abased and humbled in the low estate of a seruant , therefore it is not like he went to receiue homage from them . The true cause rather is this : we find in Scripture that among the Iewes were two sorts of deserts ; one , in part peopled and inhabited , hauing heere and there cities and villages ; in such a desert was Iohn Baptist borne , and did baptize and preach ; that the prophesie of a Isay might be fulfilled , The voice of a crier in the wildernes , make straight the way of the Lord. The other , not inhabited at all by men , being a place of abode only for wild beasts , as Lions , Beares , Tigers , Woolues , &c. which liued therein continually : Now into such a desert as this , was our sauiour Christ led by the spirit , and made his abode among such wild beasts ; which circumstance is therefore noted to giue vs to vnderstand that in this combate , our Sauiour Christ had no aid , protection , succour , helpe , or comfort from any man or other creature whatsoeuer ; for by nature his companions were so farre from being an helpe and comfort vnto him , that they would rather seeke to deuoure him . Whereby we plainly see that the praise of victory in this combate , is proper to Christ alone , and not communicable to any creature whatsoeuer . The vse . In this estate of Christ in this wildernesse , we may behold the condition of Christs militant church ; to wit , that it is in this world as in a wildernesse and desert of wild beasts ; for during their abode on earth , Gods children liue with men , who in disposition and affection are like Woolues , Beares , Tigers , Lions and Cockatrices , vntill such time as the Holy Ghost by grace shall turne their hearts , as we may plainly see , Isay 11. 6. 7. 8. in regard whereof they must arme themselues with patience against manifold assaults and vexations , comforting their hearts with this consideration , that Christ their head hath vndergone this estate before them . III. Circumstance . S. Luke b obserueth , that while Christ abode in the wildernesse , within the space of those forty daies and forty nights , he was tempted of the Diuell , before the three great temptations : the words are plaine : And was there fortie daies tempted of the diuell : And when they were ended , then the diuell said , &c. what these temptations were , either for matter or forme , the holy Ghost hath not set downe ; and yet we may probably thinke they were more milde and gentle temptations then those three which are set downe ; the diuell making them as it were an entrance to his strongest and most dangerous temptations ; for his maner is , when it makes for his aduantage , not to shewe his violence and extremitie at the first , but to proceed by degrees , and by little & little to insinuate himselfe till he haue gotten his best aduantage , and then wil he shew the strength of his malice . Thus he dealt with Cain , first he prouokes him to anger and malice against his brother , because his brothers sacrifice was accepted , and his reiected ; then hauing setled hatred in his heart , he neuer leaues till he had caused him in his rage to slay his brother ; and yet he staies not there , but after bring him to despaire of Gods mercy , in so much as he cried out , c my sinne is greater then I can beare . Thus also he dealt with Iudas ; first he cast this euill thought into his heart , Iudas betraie thy master , and when he had gotten entertainment for that ( for doubtlesse Iudas would not yeeld to so vile a thought at the first motion ) then he caused him to put it in execution , whereupon in fearefull despaire he brought him to hang himselfe . This is the subtiltie of the old serpent ; first he conuaies one claw or talant into a mans heart , and then another ; after that he gets in his head , and so at length windes in all his bodie : Thus he assaied to doe with Christ , and so will he continue towards all Gods children . Which should teach vs to labour to be strong in the Lord , and wise in his word , that so we may stand against all his assaults : Yea , this must mooue vs to a speciall watch through the whole course of our liues against the occasions of sinnes , that we may cut off temptations in the beginning , because it is Satans craft , not to spit his venom at the first , but to sugar his temptations at the beginning that no danger may appeare till he haue conueled into vs the bane and poison of our soules . IV. Circumstance . Christs abode in the wildernesse is further set out by his hunger , in the end of this verse ; He was afterward hungry : that is , after he had fasted fortie daies and fortie nights by the power of his Godhead , then he began to wax hungrie . But some will say , this stands not with the glory and maiestie of the sonne of God to be hungrie , for his flesh is meate indeed , and his blood is drinke indeed . Answer . Christ was content to lay aside his glory and maiestie , and to take vpon him our base and fraile nature , becomming like vnto vs in all things saue sinne ; now in this his abasement and humilitie he had not onely a true soule and body , but the true faculties thereof , as vnderstanding , will , memorie , &c. and though his body was free from personall infirmities , as palsie , gout , dropsie , or such like , yet he was subiect to such infirmities as agree to the nature of man , as hunger , thirst , wearinesse , &c. Yea this was one part of his humiliation to become not onely man , but man with infirmities : and therefore though he could by the power of his Godhead haue preserued himself fortie yeares without meate or drinke as well as fortie daies ; yet that he might abase himselfe to the lowest degree of a seruant , he was content to sustaine the infirmite of his humane nature in being an hungred : And that for these causes . First , to confirme vnto vs the truth of his manhood ; for some man might say , it was an easie thing for him to fast fortie daies and fortie nights , seeing he had not a true body , but onely the shew and shadow of a body : therefore to shew that he was true man , and had a true naturall body as we haue , he was content to sustaine hunger , as we doe , and that truely . Secondly , that hereby he might cast an obiect before the diuell , to cause him to be the more eager and violent in his temptations , and to shew his malice in full measure against him ; for by vertue of his office whereto he was now called , Christ was to encounter with Satan our common enemie , and therefore giues him not onely the aduantage of the place , but also the opportunity of estate , that Satan perceiuing his infirmitie of bodily hunger , might thereby be emboldened to giue the more violent assault vpon him . And thus much of the second part of Christs preparation to his combat . VERSE 3. Then came to him the Tempter , and said , If thou be the Sonne of God , command that these stones may be made bread . HEere beginnes this strange combat betweene our Sauiour Christ and the diuell , consisting of three great conflicts : The first whereof is conteined in this verse and the next , being indeed the greatest of them al , as after shal appeare . In this temptation obserue these three things : first satans preparation to this conflict : secondly the temptation it selfe : thirdly , Christs answer and repulse made thereunto . I. Point : The diuels preparation is in these wordes : Then came to him the Tempter , and said : heerein obserue foure things ; first , the title giuen to Satan the author of this temptation , the Tempter ; so Paul calleth him , 1. Thess. 3. 5. I sent to know of your faith , left the Tempter had tempted you in any sort : And satan is called the Tempter , because his continuall studie and practise hath beene and is , by all meanes to tempt all men ; he omits no times , neither spares any paines day or night , but by all meanes seekes to draw men from God , and to bring them to destruction : the consideration wherof should mooue vs to the practise of these duties . First , to be watchfull in all maner of prayers and supplication against Satan , for the gratious protection of God against his assaults : If any of vs had our dwelling among Lions , Beares , or Tigers , which were hungerbit , and therefore would seeke greedily for their pray , we would be sure neuer to go out of our dwelling houses , without preparation for rescue & defence , whereby we might auoid their danger . Well , though we haue no such wilde beasts to endanger our bodies ; yet our soules are dayly assaulted by a more deadly enemie , euen the diuell , whose continuall studie and practise is by temptation to deuour vs , 1. Pet. 5. 8. and therefore we must alwaies be watchfull against temptations , putting vpon vs the whole armour of God , that we may be able to stand against his assaults . Secondly , as it is the Diuels practise alwaies to tempt , and to seeke to draw men from God , so because we must be vnlike him in all things , we must draw neere to God in the practise of all good duties , Iames 4. 7. 8. Resist the diuell and he will flie ; draw neere to God , and he will draw neere to you : the coniunction of these two duties shewes , that the neerer we come to God , the more we oppose our selues to Satan : now he that commeth vnto God must beleeue , Heb. 11. 6. and therefore by faith must we a exercise our selues vnto godlinesse , as Paul exhorteth Timothie ; and vnlesse we thus striue to be vnlike him , we shall neuer be able to withstand his temptations . Thirdly , we must hence learne to beware of the practise of seducers , in seeking to draw backe others from the loue or practise of religion , or in hindring the good meanes whereby religion is begun and furthered in men ; for if either by endeuour in action , or by bad example we shall thus doe , doubtlesse we become tempters , and the children of the diuell : for to tempt and draw to sinne is the propertie of Satan , and he that in tempting fulfils the lusts of Satan , must needs be his childe , Ioh. 8. 44. hence it was , that our Sauiour Christ cals Peter Satan , when he went about to disswade him from that worke for which his Father had sanctified him and sent him into this world , saying , Get behinde me Satan , Matt. 16. 23. And when Elymas sought to turne away the Deputie from the faith , Paul cals him enemy to all righteousnesse , full of all subtiltie , and childe of the diuell , Act. 13. 10. The second thing in this preparation is , the time when Satan began to tempt our Sauiour Christ in a more strong and violent maner , noted in this word Then , that is , when Christ had now fasted fortie dayes and fortie nights , and was an hungred ; when the diuell saw Christ not onely to be alone in the wildernesse , but also perceiued that hee was afflicted with hunger , and so the more weake being in the low estate of a miserable man , Then he prepares to assault Christ with a most violent temptation . The vse . This discouereth vnto vs the deepe policie of Satan in making choise of the fittest time for his assaults : he will not tempt all men at all times , neither alwaies with the greatest temptations ; but he forecasts for the time of mans greatest weaknesse , and thereto he reserueth his strongest assaults : Now vsually a man is most weake , when he is vnder some grieuous affliction ; either in bodie , minde , or both ; or when he lieth in the panges of death : these times doth Satan obserue ; and keep his strongest temptations against they come , as doth notablie appeare by his dealing with Christ , not onely at this time when he was an hungred , but also and especially at his passion ; for the Scripture saith , He b spoiled principalities and powers vpon the crosse : wherby is apparent , that the Diuell with his greatest power did then assault him , thinking either then or neuer to giue him the foile , when as he did sustain the wrath of God due vnto the sinnes of man ; and so will he handle all the members of Christ ; in their greatest extremities they shall be sure to feele Satans deepest malice , vnlesse God restraine his power . Which must teach vs in the day of peace and strength , to prepare against the day of weakenesse by any affliction or by death it selfe , that so we may by Gods grace be able to stand against the rage of Satan ; for then he will be sure most eagerly to seeke our ruine , and vnlesse we prepare before hand , we shall neuer be able to stand : Now our best preparation is to come to heare the words of Christ and to do the same , for then , though the winds blow , the raine fall , the waues beat , and Satan do his woorst , yet being built vpon the rocke Christ Iesus , we shall neuer fall , Matth. 7. 24. 25. The third thing in this preparation , is the occasion of Satans onset at this time , namely , Christs bodily hunger , as the knitting of this verse to the former will plainly shew , for Christ being an hungred , Satan came vnto him and tempted him . He could not find in Christs most holy manhood any blemish of sinne , or inclination thereto whereon to build his temptation ; yet such is his malice , that rather then Christ should escape his hands , he will take occasion from the infirmitie of his nature in bodily hunger to prouoke and allure him vnto sinne . Heerein we learne a speciall point ; namely , that the diuell will haue some ground in vs for those temptations wherewith he doth assault vs ; for as we may see by his dealing here with Christ , he obserues not onely the inclination of mans heart and soule , but the state and constitution of the body , that if either body or minde will affoord him the least aduantage , thereon hee will be sure to take occasion to tempt . If we regard the seed and root of sinne , it is true that euery man hath all sinnes in him , but yet through the worke of God , restraining corruption in some , and renewing grace in others , it comes to passe , that each man is more inclined naturally to some sinnes then to others , which thing Satan doth obserue most diligently ; and as an enemie that besiegeth a citie will goe about it and espie where the wall is weakest and most fit for his entrance , and there will be sure to giue his strongest onset ; and as a man that would strike fire with a flint , will turne it about in his hand , to see what part is fittest ; euen so the diuell , he goes about a man , and as it were turnes him to and fro , to spie out his weakenesse , and to what sinnes he is most inclined , and there he will , be sure to trie him often , and to assault him with greatest violence . Example : If a man be impatient of pouertie , he will seeke to carry him to picking and stealing : If a man be proue to couetousnesse , he will prouoke him to fraud and oppression : If he be enclined to ambition , Satan will puffe him vp with pride and vainglory : nay , which is farre more , Satan will take occasion from the verie constitution of a mans bodie to draw him vnto sinne ; if choler be predominant in him , Satan will labour to stirre him vp to wrath , anger , and furie , and if he can , to bloodshed and murther : If a man be of a sanguine complexion , Satan will seeke to carrie him to immoderate mirth , and to excesse in pastimes , pleasures and delight , that if it be possible he may drowne him therein , whether they be good or bad : If a man be melancholike , Satan will sometime take occasion by that humour to strike him with exceeding sadnes , with terrors and feares ; and otherwhile to intoxicate his braine with strange fantasies and delusions , causing a man to thinke himselfe to be Elias , Iohn Baptist , Christ , &c. So as it is true which an ancient Diuine saith of this humour , that it is the Diuels bait wherewith hee sports himselfe . See the experience heereof in the a lunatike person , whose disease was , to be exceedingly troubled certaine times of the moneth , by reason of melancholie oppressing the braine . Now Satan ( as it there appeares ) tooke aduantage of that humour to abuse him most fearefully , not onely in making him deafe and dumbe , but also causing him to cast himselfe into fire and water . So that looke how many sinnes and infirmities we haue in vs , so manie dares we carry about vs , wherewith Satan will seeke to wound vs. He taketh ground or occasion from vs , of all the aduantage he hath against vs ; his temptations are like fire and bellowes , and our infirmities and corruptions are wood and fewell . The vse . I. Hence then we may behold our miserable estate by reason of sinne ; for thereby it comes to passe that we beare about vs those darts , wherewith the diuel doth wound vs. And sith Satans craft and malice is such to take aduantage from vs , for to worke our wo , we must labour the more diligently , to be throughly acquainted with our naturall dispositions and inclinations , yea with our bodilie infirmities , for the Diuell will search vs ; and when wee haue truly found out our own estate , we must set a strong watch and guard about our owne hearts in respect of our infirmities , and so shall we be the better able to breake the necke of Satans temptations . The fourth thing in this preparation is , Satans comming to Christ ; The Tempter came vnto him : By which phrase it is probable , though not certaine , that the Diuell tooke vpon him the forme of some creature , and so appeared vnto Christ ; thus he came to Eue in Paradise , abusing the serpent to further his assault against the first Adam : And it is like , that in his combat with the second Adam , he came in the shape of some creature , for otherwise he could not properly be said to come and speake . Some indeed thinke that these temptations were inward in minde onely , and by vision ; others thinke they were altogether visible and done actually ; but the safest way is to holde that they were in part actually done in bodily maner , and partly shewed in vision . And thus much for the preparation to the first conflict . II. Point . The temptation it selfe : conteining matter of great importance , being indeed the maine temptation of all , in these words : If thou be the Sonne of God command that these stones be made bread . The Diuell being well prouided for time and place , and aduantaged also by Christs bodily hunger , doth heere assault our Sauiour Christ like a cunning Sophister , and frame his argument Syllogistically , thus : If thou be the sonne of God , thou canst make these stones bread . But thou canst not make these stones bread : Therefore thou art not the sonne of God. The ground of this temptation is this : It is no reason that the Sonne of God should starue for want of food ; but thou must starue vnlesse thou canst make these stones bread : and therefore vnlesse thou canst do so , thou maist perswade thy selfe it was but a false voice which thou heardest from heauen ; This is my welbeloued Sonne , &c. The scope and drift of Satan in this temptation standes in two things ; First hee labours to ouerthrow the faith of Christ. Secondly , to bring him to a practise of vnbeleefe . For the first , By faith I meane , a gift or grace in Christ , wherby as he was man , he beleeued his Fathers words to be true , which said , This is my beloued Sonne in whom I am well pleased : whereby wee may see , what the Diuell aimes at principally in his temptations against Gods children ; for these his assaults against our Sauiour Christ are set down for our instruction in this behalfe . Satans maine drift then in temptation is to ouerthrow our faith , whereby wee beleeue euerie part and parcell of Gods word to be true : See this in his tempting of Eue ; first he labours to weaken her faith in the trueth of Gods threatning , which done , he easily brought her to actuall disobedience in eating the forbidden fruit . The same course hee holdeth at this day ; first he will seeke to nuzzell men in ignorance , that he may keepe them in vnbeliefe : if he faile that way , then will he endeuour to plunge their soules into some damnable errour and heresie ; and by one of these meanes doth he destroy the faith of many ; for while a man remaines in ignorance he can haue no saith ; and if he misse of the trueth of God , he wants ground for his faith . Now the reason why the Diuell labours so much against our faith is , because we cannot truely relie vpon Gods mercie , nor depend vpon his prouidence , nor yeeld any acceptable obedience to his commandements , vnlesse we beleeue his word . More particularly we are to obserue that special branch of Gods word which the Diuell would haue Christ not to beleeue ; euen that voice of his Father , which a little before Christ heard from heauen at his baptisme ; This is my welbeloued Sonne in whom I am well pleased : And this hath the holy Ghost recorded in great wisedome and mercie to Gods Church ; for heereby doth appeare a main drift of Satan against Christs members in his temptations , namely to make them doubt of their adoption , and to destroy this perswasion in them , that they are the sonnes and daughters of God ; for if heerein he spared not the head , doubtlesse the members shall not escape his hands . This appeares by his vsual assault against them , specially when God shall lay vpon them any lingring crosse or affliction , either in mind , in body , or in goods ; then the diuel will suggest this into their minds ; If thou werst the childe of God , he would neuer lay his hand vpon thee so long a time and in so grieuous maner ; neuer was any child of God in this case that thou art in : But God laies his hand thus heauie on thee ; and therefore thou maiest perswade thy selfe that thou art not the child of God. The vse . The consideration heereof must mooue vs aboue all things to labour for assurance of our adoption , euen to haue our consciences , assured out of Gods word , that we are the sonnes and daughters of God in Christ. The diuels drift is to ouerthrow this perswasion in vs , and therefore our endeuour must be , to confirme and settle our hearts heerein . This is the charge of the holy Ghost vpon euerie childe of God ; 2. Pet. 1. 10. Giue all diligence to make your calling and election sure , that is , get the assurance thereof sealed vp in your hearts , by the comfortable fruition and practise of the sauing graces of Gods spirit , ioyning vertue with your faith , and with your vertue knowledge , with your knowledge temperance , and with temperance patience , and with patience godlinesse , and with godlinesse brotherly kindnesse , and with brotherly kindnesse loue , vers . 5. 6. 7. And indeed if we would haue true peace and comfort in euery estate whether aduersity or prosperitie , let vs labour for the knowledge of our adoption : This will be our ioy in want , in wealth , in bondage , in freedome , in sicknesse , in health , in life and in death . Heerein is that ioy of Christ which neuer can be taken from vs , Ioh. 16. 22. We cannot doe the Diuell a greater pleasure , then to neglect the getting of this assurance ; for heereupon he will take occasion ( specially in time of distresse ) fearefully & dangerously to seeke to breake the necke of our soules ; he cares not much otherwaies what men professe , and what knowledge and other common giftes of the spirit they haue , so that they want this blessed assurance ; and therefore with the Apostle Paul , we must account all other things to be but drosse and dung in respect of this excellent knowledge of Christ , to be our Sauiour and Redeemer . True it is , that vnto many this exhortation will seeme needlesse ; for ignorant persons that haue nothing in them but meere presumption , will bragge most of this perswasion ; but they that haue felt the smart of temptation , doe know what it is that will stand vs in stead , euen that assurance only which is rightly founded vpon the word of God ; and therefore forsaking the vaine conceits of our ignorance , let vs with all diligence vnfeinedly endeuour to get this resolution ; if we cannot of our selues attaine vnto it , we must vse the direction and helpe of Gods faithfull Ministers ; for howsoeuer it pleaseth some to thinke otherwise , yet this is the vndoubted truth of God , that a man in this life may ordinarilie be resolued and assured of his saluation . The second thing which the Diuel aimed at in this temptation , was to bring Christ to a practise of vnbeleefe , namely in want of bread to turne stones into bread , for the present satisfying of his hunger ; for the Diuell would needs perswade our Sauior . Christ that he must haue bread to saue his life , and therefore in the want of bread would haue brought him to this distrustfull course , to turne stones into bread . And as the Diuell heere deales with Christ , so he assaies to doe with all his members ; as he labors to worke vnbeliefe in their hearts , so he seeks to bring them to the practise of vnbeliefe in their liues . See the truth hereof in the course of the world ; Is a man oppressed with outward want and pouertie ? the Diuell will tell him , he must needs liue , and therefore will perswade him to robbe and steale and to filch for his liuing . If a man be sicke , and want present helpe in lawfull meanes , or els be afflicted somewhat extraordinarily , then will the Diuell mooue him to seeke to Wizards and Witches , suggesting this into him by one meanes or other , that they can do more good in such a case then all the Physicians in the world . This is a most vile practise of vnbeliefe , and yet too common in the world , wherein men for the remoouall of some outward euill , will not sticke to hazzard the losse of their soules . We therefore must labour to be acquainted with these wiles of Satan , and by the practise of faith in our liues , labour to expresse the power of faith in our hearts , as in all manner of godly conuersation , so especially in vsing only lawfull meanes for our reliefe in the time of miserie and distresse . But to come more particularly to the words of this temptation ; If thou be the Sonne of God command these stones , &c. It may be demaunded , why the Diuell should make choise of this question wherewith to tempt our Sauiour Christ , rather then any other ? Answer . The reasons heereof may be these : First , he knew well , that if Christ were the true and proper sonne of God , then he must needs be the true Messias ; and if he were that anointed of God , then also he it was that must accomplish that old and ancient promise made to our first Parents a for the bruising of the serpents head : This was the thing that of all other , the Diuell was most afrayed of , and could not endure to heare ; and therefore by mouing this question he intends to infringe , yea and ( if he could ) quite to ouerthrow our Sauiour Christ in the right of this title . Secondly , The Diuell since his fall , beares an vnspeakable deadly hatred against God himselfe , and according to his nature , as occasion serues , he cannot but shew the same . Now in this question hee doth notably bewray his malice and spite against God ; for , wheras in Christs baptisme a little before , God had proclaimed him to be his beloued sonne in whom hee was well pleased , hereby the Diuell goes about to proue the cleane contrary , and so as much as in him lieth , seekes to make God a lier ; which , because it fitted his nature so well , he makes choise of at this time . The vse . I. In this practise of the diuel we may learne what to iudge of sundrie false teachers ; for as well in the Primitiue Church as also since that time , there haue beene sundry men of great same for wisdome and learning , as Ebion , Cerinthus , Carpoorates , Samosatenus , and Arrius ; who haue all laboured seuerally to prooue , that Iesus Christ the Sonne of Marie was not indeed the Sonne of God , verie God , but onely a woorthie Prophet . Now of them we may safely thinke with the church of God in former times , that they were false prophets , heretikes and seducers , yea the professed enemies of Christ , guided by the spirit of Satan , for heerein they doe directly tread in his steps . II. In this his practise we may obserue the malicious and contradicting spirit of Satan against God himselfe , for heere he labours to conclude that Christ was not the Sonne of God , notwithstanding God himselfe had a little before auouched that he was . And this is his continued practise vnto this day ; for where God in his church pronounceth grace , mercie and loue , there on the contrarie will the Diuell pronounce a curse , hatred , and damnation . Againe , where God denounceth his curse and iudgement , there will the diuell seeke to perswade a conceit of grace and fauour . If a man be the childe of God , and haue receiued the seale of grace for his assurance thereof ; the Diuell will seeke to weaken this assurance , and perswade him if he can , that he is the childe of wrath . And if a man be voide of grace , and so indeed the childe of the Diuell , then will Satan suggest into his heart presumptuous thoughts , and make him thinke he is the childe of God ; so that euerie way hee shewes himselfe contrarie to God. Yet marke the diuels words a litle further ; If thou be the sonne of God , command these stones , &c. that is , doe but say the word , and bid these stones to become bread , and it will be done . And here in the very propounding of this temptation we may obserue the deepe policie of Satan ; for in these few words ( the better to effect his purpose ) he coucheth three most true and notable points in Diuinitie : First , that he that is the Son of God by nature , is also true and verie God ; for heere he ascribeth vnto the Sonne of God the true prerogatiue of God himselfe ; a point wherin the Pharisees withstood our Sauiour Christ , and which many heritikes since haue denied . Secondly , that the true God can without paine or labour , yea without all meanes at his verie becke doe whatsoeuer hee will ; and by his word only make stones become bread . Thirdly , that to worke a miracle of himselfe , is a property and prerogatiue of him alone that is true God ; as to turne stones into bread in this place . Now when the Diuell acknowledgeth all this , a man would not thinke that herein he should intend any hurt to Christ or to his church ; but in very trueth his drift heerein is , to destroie the faith of Christ in that word of his father which spake from heauen , and to ouerthrow the foundation of the church , by proouing that Iesus Christ the Sonne of Marie , was not true God. Heere then obserue a tricke of the Diuels cunning ; when he speaks a truth , he doth it not to confirme the same as louing it , but indeed his meaning is to ouerthrow the truth therby : which must admonish vs , that when Satan shall any way assault vs in temptation , wee neuer giue credit vnto him , no not then when he speaketh the trueth , because therein his purpose is to deceiue vs and to destroy the truth : hence it was that Christ forbad the vncleane a spirits to testifie of him , though they acknowledged him to be the holy one of God : hence also Paul was grieued at the testimony of the foule spirit that was in the maid , though in it selfe a most worthy truth , to wit , b that they were the seruants of the most high God which shewed vnto mē the way of saluation . Further , in comparing our Euangelist Matthew with S. Luke , there may seeme some difference between them in propounding this temptation , for in Matthew the words are thus , command these stones &c. And in Luke c thus , command this stone . But they are reconciled thus , Matthew sets downe this temptation as the Diuell first propounded it ; and S. Luke shewes how the Diuell vrged it : for first the diuel comes to Christ and bids him , if he be the sonne of God , command all the stones which he saw round about him to be made bread , this S. Matthew sets downe : or if that seemed too much , command one stone to be made bread and it should suffice ; and this S. Luke noteth . The vse . By this comparing of the Euangelists we may obserue ; that when the Diuell hath once begun to tempt a man , he will not easily leaue off , but will set an edge vpon it , and enforce and vrge it by all the meanes he can , that if it be possible it may preuaile . Which should teach vs on the other side , to be most earnest and resolute in resisting Satans temptations : he will take small aduantage before he leaue ; we therefore must not d giue place , nor yeeld one iot vnto him : e Resist the Diuell and he will flie . This must euery member of the Church do ; the Minister by sound and through applying of euery part of Gods truth to the heart , whereby it may be armed against the enemie ; and the people by faithfull embracing and obeying of the same , as also by earnest praier vnto God for the assistance of his grace in all assaults . VERSE 4. But he answering , said , It is written , * Man shall not liue by bread only , but by euery word that proceedeth out of the mouth of God. THese words conteine Christs gratious answer , whereby he repelled the diuels temptation ; and in it we may obserue three points ; first , that Christ did Answer : Secondly , whence he borrowed his Answer : Thirdly , the very words of his Answer . For the first , that Christ did answer , is noted by the holy Ghost in plaine words , And Iesus answering , said ; Wherby he would giue vs to vnderstand , that Christ Iesus our Sauiour being in the wildernesse , was not onely willing and ready to encounter with Satan , but also able to withstand him , yea and to vanquish Satan without receiuing any foile at his hands . Which is a point of singular comfort to Gods Church and children ; for was Christ Iesus able in this low and base estate of a seruant , being disaduantaged also by a desert place and bodily hunger , was he then ( I say ) able to encounter with Satan and to ouercome him in his most violent and subtile assaults ? Then how much more is he now able euen in all his members to giue Satan the foile , hauing spoiled him in his death ? seeing he is aduanced to the throne of maiestie and glorie , and set at the right hand of his father , hauing a name aboue all names giuen vnto him , at which euery knee should bow , both of things in heauen and in the earth and vnder the earth ? We therfore may now say , with that lowd voice ; f Now is saluation in heauen , and strength , and power , and the kingdome of our God , and the power of his Christ : for the accuser of the brethren is cast downe . The second point heere noted is , whence Christ borroweth his answer , namely , from the Scriptures ; It is written : It had beene an easie thing for Christ being the sonne of God , to haue confoūded the Tempter with the breath of his mouth , or to haue commanded innumerable legions of holy Angels to haue driuen him away ; but he betakes himselfe to the written word for his defence . And this he did especially for our instruction ; namely , that we might know , that the written word of God , rightly welded by the hand of faith , is the most sufficient weapon for the repelling of Satan and the vanquishing of him in all his temptations ; hence Paul calleth it g the sword of the spirit , because it serues not onely for our defence , but also to wound Satan , and to put him to flight . The vse . I. This fact of Christ doth discouer and condemne the damnable practise of the Church of Rome , who locke vp the word of God from their people in an vnknowen tongue , and commend vnto them for their defence against spirituall enemies other deuices of their owne , as holy water , crossing , crosses , &c. which they highly commend as meanes of speciall strength and force to vanquish the Diuell ; when as indeed the word of God is the onely true and trustie weapon , whereof while they depriue their people , they send them forth naked and vnarmed to encounter with Satan . Secondly , heere also behold the miserable estate of all those that either through couetousnesse or any other profanenesse are drawen to neglect or contemne the written word of God : their case is most fearefull ; for they cast away those weapons whereby they should defend themselues against the Diuell , and quench all his firie darts , and so betray their owne soules into his hands : And doubtlesse all contemners and neglecters of the word are guilty of their own damnation , because God hath giuen vs his word for our defence , and for the confounding of Satan , so as without guilt of wilfull murther not of our bodies , but of our soules , we cannot neglect this heauenly weapon . Thirdly , heerby we may see the cause why sinne so much abounds in all estates euery where , namely , the want of loue vnto & knowledge in the word of God , whereupon the most are ignorant of it , or else know not how to handle this spirituall weapon , whereby Satan is resisted and foiled : Hosea 4. 2. The Lord complaineth of lying , swearing , killing , stealing , and whoring yea of bloud touching bloud ; and the cause is laid downe in the first verse , There is no knowledge of God in the land : This Dauid knew well , and therefore said , He hid Gods saying in his heart , that he might not sinne against him , Psal. 119. 11. For as Sauls speare stood in readinesse at his head euen when he slept , so should Gods word , which is the sword of the spirit , be euer in our hearts , as it were ready drawen , that to what sinne soeuer the Diuell allures vs , we may be able to say for our defence , It is written : through want hereof it comes to passe that the Diuell at his pleasure leads men captiues into all impieties . Lastly , this excellent vse of the word vnderstood , beleeued , and obeied must moue all ignorant persons to labour for knowledge heerein , and with all endeuor after growth in knowledge , by holy obedience , to shew foorth their faith : If we had an enemy that had sworne our death and vowed to see our bloud , how carefull would we be , for our naturall life , both to get vs weapons , and also some knowledge to vse the same , not only for our defence , but also for the annoyance of our deadly foe ? Oh then how carefull should we be for the safetie of our soules to put vpon vs the whole armour of God , and to learne to vse aright this sword of the spirit , that when we meet with Satan our irreconciliable enemy , in the field of temptation , which is this miserable world , we may be able both to award his blowes , and to wound his head ! It is lamentable to see how ignorant people will blesse themselues in their ignorance , and say they defie the Diuell , and spit at him in defiance , and yet they know not how they are intangled in his snares of their owne sinnes : he little regards such defiance so long as their soules lie naked and bare before his deadly darts : let two men meet that be at enmity , the one armed the other naked , what will it auaile for the naked man to defie his enemie with bigge words , while in the meane time his armed enemy takes away his life ? Lo , Satan is this strong man armed , and ignorant persons are poore naked ca●●ffes , they defie the Diuell and spit at him with their mouth , but in the meane time the diuel woūds their soules vnto death . They wil say they feele no such wounds , and therefore they feare him not : but they must know , that the lesse they feele , the more cause they haue to feare ; for Satans wounds are most deadly when they are least felt . The third point is , Christs Answer it selfe : Man shall not liue by bread onely , but by euery word that proceedeth out of the mouth of God : This answer is borrowed from Deuteron . 8. 3. And it is that lesson which Moses sought to teach the children of Israell after the Lord had fedde them with food from heauen in that barren wildernesse where they were afflicted with hunger . The words are something hard , and therefore I will shew the meaning of them . Man shall not liue ; that is , shall not preserue his temporall life in this world ; for of eternall life , neither Moses nor Christ did intend to speake . By bread only , that is , onely by such ordinary meanes as food and raiment , sleepe , physicke &c. which God hath appointed in his prouidence for the ordinary preseruation of natural life . But by euery word that proceedeth out of the mouth of God : This title word betokens diuers things in scripture : I. The substantiall word of God , the second person in Trinity , Ioh. 1. 1. In the beginning was the word , and the word was God. II. It is vsually taken for the written word conteined in the bookes of the olde and new Testament , 1. Pet. 1. 25. Thirdly , it is sometime taken for Gods will and decree , and it is called his good pleasure : so Heb. 1. 2. Christ sustaineth all things by the word of his power , that is , according to his will and decree , by his powerfull appointment : and by this word were all things made in the beginning and heerby haue they been preserued euer since : this is that word that melteth the Ice , Psal. 147. 18. And in this last sense must we vnderstand word in this place ; meaning that man doth not preserue this naturall life by ordinarie meanes onely , but withall , by Gods good pleasure , will and decree sanctifying the meanes for his good . Note further that it is said by euery word , and therein lieth the substance of this sentence ; for the vnderstanding whereof wee must know , that this powerfull & working word of God may be distinguished according to the matter whereabout it is occupied : Thus , sometime God will haue men to liue by bread the ordinary food of naturall life ; and this is his ordinary word . Sometime his will and appointment is that man shall liue by extraordinarie meanes ; as the Israelites did in the wildernesse while they liued vpon Mannah ; and this is his extraordinary word : Otherwhiles hee ordaines that man shall liue without all meanes , as Moses did in mount Sina , Elias in mount Horeb , and our Sauiour Christ in this wildernesse ; for the space of fortie daies and fortie nights together ; And lastly he ordains sometime , that man shall liue against meanes and contrary to the course of nature ; Thus Daniell liued in the Lions denne , and the three children in the firy furnace ; both which last may be called Gods miraculous word : So that wee see good reason of this clause euery : for heereby we learne , that man doth not preserue his life only by ordinary means ordained of God ; but likewise by euerie word proceeding out of the mouth of God , that is , by euery appointment and decree of God , whether extraordinary , aboue the vsuall meanes , or miraculous without all means , or against the course of nature : this we must labour to know and be perswaded of . Nature teacheth that man liueth by Gods blessing and appointment in ordinary meanes : But nature knowes not this , that God preserueth mans life by his worde , aboue meanes , without meanes , yea & against meanes . The beleeuing hart will hardly yeeld to this , which Moses would teach the Israelites ; and therefore wee must take the more paines to be resolued of it . If any shall thinke hereupon , that a man may liue by the written word without meat and drinke , he is deceiued ; for Christ meaneth not that euery word that God hath spoken shall preserue naturall life , but that whatsoeuer way he hath appointed whereby man shal liue , whether by ordinary or extraordinary meanes , whether , without meanes or against meanes , the same shall be effectuall for mans preseruation : Thus much for the meaning . The applying of this testimony to the Diuels temptation , is thus to be conceiued : the Diuels temptation was this . If thou be the sonne of God , then commaund these stones to be made bread : But thou canst not make these stones to become bread : Therefore thou art not the sonne of God. To this Christ answers , by denying the proposition or first part of this argument , the ground whereof was this , ( which the Diuell tooke for granted ) that when a man is hungry hee must needs haue bread or else he cannot liue : and this our Sauiour Christ doth flatly deny , saying ; Man liueth not by bread only , but by euery word that proceedeth out of the mouth of God : And this application is most excellent , teaching vs that thing , for the learning whereof the Israelites were trained vp forty yeares in the wildernesse , and fedde with Mannah from heauen , and with water out of the rock ; to wit , that God by his word can preserue the life of man without ordinarie meanes euen what way soeuer hee appointeth for that purpose ; and if wee should spend our liues in learning heerof , no doubt the time were not mispent . The vse . First , heereby we are taught to consider aright of all creatures whereby our life is preserued , as meat , drinke , apparell &c. and that is thus , besides the bodily sustenance of the creature , we must labour to see a further matter , euen the blessing of God in the creature proceeding from his word , decree and appointment , whereby it is made fit and able to yeeld sustenance and nourishment . The Scripture calleth this the a Staffe of bread , and so it is indeed , for as an aged and impotent man falleth to the ground if his staffe be plucked from him , so the best creature that serues for our vse , without Gods blessing becomes fruitlesse vnto vs. This , reason may teach vs , for how should that thing of it selfe preserue and further life , which in it selfe is void of life ? And how should that giue heat and warmnesse to our bodies , which of it selfe is void of heate ? let vs therefore confesse that it is not the substance of foode that doth refresh vs , nor the matter of our raiment that keeps vs warme , but the blessing of him that by his word hath ordained them for these ends , if he withdraw his blessing , the staffe and b stay is gone ; men may eat ( as Haggai c saith ) but they shal not haue enough ; they may drinke , and yet not be filled ; they may cloth themselues , and not be warme ; It is Gods blessing that makes Gods creatures do vs good : how else should it come to passe , that the poore mans child which is barely clad , and homely fed , should be as healthfull , comely , and well liking as the child of a Prince , but that God blesseth aswell the homely food of the poore , as the dainty fare of the richest . Secondly , heereby wee must learne Sobriety and Temperance , in the vse of all Gods creatures : when we vse our food and raiment it is Gods blessing alone that makes them do vs good , the Lord as it were stands by vs to put his blessing vpon euery morsell that we eat , and euery draught that we drinke , and vpon our raiment when we put it on ; how then dare wee abuse them in surfetting and drunkennesse , in pride and wantonnesse ? may we not feare in so doing that while the meate or drinke is in our mouthes , the wrath of God will fall vpon vs ; as Psal. 78. 30. 31. Thirdly , hence wee must learne to sanctifie Gods creatures as food and raiment which we vse for our comfort , by inuocation on the name of God : for we doe not liue by the creatures simply , but by the word and appointment of God blessing them vnto vs ; and therefore we must not be like vnto brute beastes which receiue Gods blessings , but yet neuer looke vp to heauen from whence they come ; or like to the swine that gathereth vp the mast , not looking vp to the tree from which it falleth . Fourthly , heerby we see the common errour of the world , who place the staffe and stay of their life in the abundance of outward blessings , whereupon they labour to inrich themselues heerewith as much as possibly they can ; these men do litle consider that mans life standeth not in abūdance , neither doth he liue by bread , but by the blessing of God , which is and may be as well vpon a little , as vpon the treasures of a kingdome . This was the practise of the rich foole , a who spake peace to his soule for ease and pastime , because he had much goods laide vp for many yeares . But sith Christ teacheth vs that man liueth not by bread only , it must needs be a flat note of vnbeliefe , to carke and care immoderately for the things of this life . Fiftly , heereby wee are also taught , not to entangle our selues ouermuch with the cares of this world , nor to suffer our harts to be oppressed with desire of food , raiment , lands or liuing : because our life and welfare consisteth not in these things , but in the blessing of God on whatsoeuer he sends be it more or lesse : the gripple mind after much is a deadly b snare , wherewith many a soule is intangled to perdition and destruction ; This choakes the heart in such sort as the seed of grace can take no root not bring foorth any sauing fruite : this made Paul to lay a charge vpon Timothy for rich men , that they should trust in the liuing God and not in vncertaine riches , 1. Tim. 6. 17. Let vs therefore be content with food and raiment , and rather seeke the kingdome of God and his righteousnesse , and then all those things whereof we stand in need shall be giuen vnto vs in the moderate vse of lawfull meanes . Indeed the worldlings excuse is , that food and raiment is his liuing , which he must needs looke vnto : but we must still remember , that our life standeth not in these things , for when death comes , these cannot saue vs from the graue : it is Gods blessing by which we liue , hee can preserue vs aboue meanes , nay without meanes , and against meanes , and therefore wee must neuer giue place to such thoughts and cares as shew distrust in God. Sixthly , hence wee must learne contentation and patience in extreame pouerty and in all other miseries of this life ; If God should deale with vs as hee did with his seruant Iob : if for our religion hee should bring vpon vs the losse of goods , of children , of health and all that we haue , with banishment also from our friends and country , yet then must we labour to shew the fruit of patience , and not suffer our harts to be swallowed vp of ouermuch griefe : because our life stands by Gods word , and not in any of these things : indeed , if in these outward miseries a man should be depriued of the comfort of Gods prouidence , then might he sorrow without measure : but seeing all such as feare God doe still enioy the blessing of God in their greatest calamities ( for Gods blessing is not locked vp in bread , but aboue means , without meanes and against meanes can he manifest his power and goodnesse in their preseruation ) therefore in the extremity of euil must wee comfort our selues in the Lord our God , as c Dauid did in great sorrow , hauing lost his two wiues and being in danger to be stoned of his owne followers : and learne to say with Iob , d Though the Lord kill me yet will I trust in him . What if the Lord should send a famine among vs , as he may iustly do for the sinnes of this land ? should we then despaire or vse vnlawful meanes for our reliefe ? nay , then we must learne Moses lesson , that man liueth not by bread only , and labour to depend on him that can increase e the oile in the poore widowes cruise and the meale in the barrels , till plenty come . Seuenthly , this must teach vs moderation of our affections in all estates that do befall vs ; in health and plenty wee must not be puffed vp with pride ; in weakenesse and in want wee must not be oppressed with sorrow ; for mans life standeth not in these things , neither can we heereby know loue or hatred ; he that is in want may haue as good a portion in Gods blessing as the wealthiest in the world , heerein f hungry Lazarus full of fores , went farre beyond the rich glutton in all his riot . Lastly , seeing our life depends vpon Gods word , we must heereby learne to acknowledge Gods prouidence , and to rely thereupon in all estates . In the daies of peace , wherein ( as g Iob speaketh of himselfe ) men wash their paths in butter , and haue the rockes to powre them out riuers of oile , men will soone be brought to say so much ; but we must labour to see and feele the blessing of his prouidence euen then when we tread ( as it were ) the winepresse of his wrath : as well in sicknesse as in health : in want as in plenty ; in the depth of distresse as in the height of all prospetity : this is the counsell of the Holy ghost , h rolle thy workes vpon the Lord. Cast all your care vpon him , for he careth for you , 1. Pet. 5. 7. It is a brutish property only to looke vpon the creatures whereon they feed , and therefore our eies and our hearts must be fixed on him who feedeth the yong rauens that crie vnto him ; and beareth vp all things by his mighty word : wee must not content our selues with a bare speculation heereof in our heads , but labour to feele the comfort of it in our hearts , and to expresse the power of it in our liues . And thus much for the first conflict . VERS . 5. Then the Diuell tooke him vp into the holy city , and set him on a pinnacle of the Temple . 6. And said vnto him , if thou be the son of God cast thy selfe down a for it is * written , that he will giue his Angels charge ouer thee , and with their hands they shall lift thee vp , lest at any time thou shouldst dash thy foot against a stone . 7. Iesus said vnto him : it is * written againe , thou shalt not tempt the Lord thy God. THese words containe the second conflict of Satan with our Sauiour Christ : for howsoeuer by Saint Luke this is put in the third place , which Matthew heere placeth in the second , yet this breedeth no difference betweene the Euangelists , who tie not themselues to a strict obseruation of time , place , and order how euery thing was done which they relate ; as in the story of this conflict , Saint Luke respects the substance of it onely , but S. Matthew obserues the order of it also . Now in this second conflict we are to obserue three points : I. Satans preparation thereto : II. The assault it selfe : III. Christs answer and repulse thereof . I. Point : Satans preparation to this conflict is conteined in the 5. verse : wherein we are to note , both the time , and the parts thereof ; The time in the first word Then : that is , so soone as the Diuell had receiued a foile of Christ in his first assault , presently hee addresseth himselfe vnto a second . Heerein behold , the exceeding malice of Satan , in that the end of one temptation with him , is but the beginning of another ; he ceaseth not with one assault , but as hee is a deadly foe to the Church of God , so he shewes himselfe by his continuall seeking whom he may deuour ; he will neuer make truice with any child of God , vpon any condition lesse than the hazard of his soule ; neither is he weary of his worke ; but day and night is either plotting or performing some mischieuous attempt against the child of God. The consideration whereof must teach vs , vpon our victorie and conquest ouer one temptation , presently to prepare for a new . This was the state of the sonne of God our head , and we his members may not looke for better ; our life in this vale of teares is a continuall warfare against the enemies of our soules ; we must not therfore heere looke for rest and ease , but euer keepe watch and ward against their assaults . If this duty were well learned and put in practise , it would preuent much impatience & become the ground of much peace in our soules : mans nature cannot brooke the doubling and renuing of sorrowes ; when one euill lights in the necke of another , oh then hee thinketh neuer any was in his case ; but looke vnto Iesus the author and finisher of thy faith , he endured no lesse ; and heerein he is an example that thou shouldest follow his steps . If therefore thou wilt be his disciple , prepare to take vp thy crosse a euery day and follow him . The parts of Satans preparation are two ; First , he conuaies Christ from Ierusalem to the wildernesse ; Secondly , hee placeth him on a pinnacle of the temple . For the first , in these words , The diuell tooke him vp into the holy city , that is , into Ierusalem , as Luke expoundeth it , chap. 4. 9. This the Diuell might doe three waies ; In vision ; or leading him vp the ordinary way ; or carrying him through the aire . I. It might be in vision ; for that was vsuall with the Prophets ; so b Ieremie went to the riuen Perath ; and Ezekiel was carried from Mesopotamia to c Ierusalem : but Christ was not thus transported ; for then Satans perswasion vnto Christ To cast himselfe downe , could haue beene no temptation . II. Christ might bee led of the Diuell the ordinary way from the wildernesse to Ierusalem , so much the words will beare : but ( as I take it ) he went not so ; for if Christ were ledde by the Diuell , it was either willingly of his owne accord , or by the Diuels perswasion ; but of his owne accord he would not goe ; for hee came into the wildernesse to bee tempted , which as yet was not fully accomplished , and therefore would not willingly depart thence before that worke for which he came were ended , Againe , he would not depart thence vpon the Diuels perswasion ; for Christ would neuer gratifie the Diuell so much , as to do ought himselfe , which the Diuell would haue him , as in all his temptations doth appeare ; for this is a rule to be obserued , we must not do any thing which the Diuell perswades vs to in his temptations , though in it selfe the thing be lawful and good . III. The Diuell might carry the body of our Sauiour Christ thorow the aire , by his power through Gods permission . This is the most likely way , & so thought to be of the best diuines : and the words following confirme it much , for it is said , the Diuell set him on a pinnacle of the temple : Now if hee had power to set him there , why might hee not also cary him thither , God ordaining this as well as his temptation ? The vse . By this we see , that men may be transported by the Diuell from place to place , as the records of all ages do report : this one thing yet obserued ( wherin the common opinion faileth ) that the Diuell cannot conuey a man aliue so far in a little time , as many men thinke ; as a thousand or two thousand miles in an houre ; for no man is able to endure such violent motion and yet liue , as experience teacheth ; let a man fall from some high steeple , and his breath wil be gone and hee dead before hee come at the ground , by reason of the violence of his motion . Indeed the Diuell can carrie a man very swiftly , but yet for the safetie of mans life he must prolong his time far more , than otherwise of himselfe hee needs to doe . Secondly , hence wee learne that by Gods permission , the Diuell may haue power ouer the bodies of Gods owne children which are true beleeuers , to transport them from place to place ; for dealing thus with the head Christ Iesus , why may hee not doe so with any of his members ? besides , we find ( that God permitting him ) hee hath done more than this to the Saints of God ; hee may possesse their bodies , as he did the woman of Canaans daughter , Mat. 15. 22. He may torment them long , as hee did exceeding grieuously bow the body of a daughter of Abraham eighteen years , Luk. 13 , 16. Yea he may kill the body , as he did to Iobs children , who no doubt were holy persons , Iob. 1. 19. And therefore much more may hee transport them from place to place . Heere this question may fitly be answered : whether a true beleeuer may be bewitched . Answ. Hee may : there is none vpon earth so faithfull and holy , but if God permit , Satan can afflict their bodies grieuously , and therefore also they may be bewitched . It is but the fancy of presumptuous persons , when they say , their faith is so strong , that all the witches in the world cannot hurt them : for if God permit , Satan can grieuously afflict mans body , as he did the body of Iob. yea he can kil the body , as hath been shewed . Salomon , speaking of outward things saith truly , a All things come alike to all , and the same condition is to the iust and to the wicked : now the wicked man may be bewitched , as al will grant ; why then may not the godly also , seeing it is but an outward euill ? This therfore must abate their pride that stand so much on their strong faith : behold this fact of Satan to the holy body of Christ , and heereby learne for thy humiliation , that if God permit , Satan is able to bring vpon thy body great affliction . Further , obserue the place whither Satan caries our Sauiour Christ , into the holy city , that is , Ierusalem . Quest. Why is it called holy , seeing now it was a polluted place full of sinful people ? Answ. It is called holy for these causes . 1. because heere was the Lords temple the place of his solemne worship , wherein were the holy rites and ceremonies prescribed for Gods worship . Secondly , in Ierusalem , as also in all the synagogues of Iudea , was Moses chaire , the law and the Prophets were read & expounded . Thirdlie , Ierusalem was the mother City of all the world in respect of religion ; heere God ordained that his church should first be planted , and from hence must religion bee deriued to other nations . The vse . Hence we may obserue , that at this time Ierusalē was the true church of God : indeed it was very corrupt both for doctrine and maners , as Christs seuere reproofe of both doth plainely shew , Mat. 5. 21. &c. and Mat. 23. 13. 14. &c. and yet a true Church , else the holy ghost would not haue called it the holy city . Now if Ierusalem at this time were the true church of God then , then may wee well say , that in England God hath his true church : for , let the corruptions of our Church bee as they are ; yet shall it match Ierusalem in the prerogatiues of Gods church . They had the law and the Prophets read and expounded ; so haue wee , and the Gospel also which is the power of God to mans saluation . They had the Sacraments and ceremonies of the Law ; answerable thereto wee haue the Sacraments of the Gospell , and also a true and holy forme of seruing God. Their Ierusalem was a mother city ; and though wee cannot say so much in that behalfe , yet hath our Church beene a nurce to neighbour Churches in Germany , France and other places round about , for many yeares ; in regard whereof , the Lord , no doubt , hath bestowed many blessings vpon vs. And therefore though our sinnes and abuses be many and grieuous , yet in regard of Church prerogatiues we may be called a holy nation , and a true member of the Church of God ; so that as our Sauiour Christ and his Disciples ioined themselues to the congregations of the Iewes in their legal seruice , and forsooke them not till they became no Church ; so ought it to be among vs , till we separate from Christ , none should seuer themselues from our church ministery & seruice of God. Those therefore that make a separation from our Church because of corruptions in it , are farre from the spirit of Christ and his Apostles . If any shal say , this makes wel for the church of Rome , if so corrupt a place as Ierusalem , in regard of Church prerogatiues were an holie city , for they haue as many prerogatiues for religion , as the Iewes then had , and therefore are the church of God , and so we do not well to separate from them . Answ. Some indeed that are no Papists , say the Church of Rome is the Church of God : but the truth is , the present Church of Rome is spirituall Babylon , the mother of abhominations , no spouse of Christ but a strumpet . But they plead their prerogatiues : as first , their succession from Peter : Secondly , true baptisme for substāce according to the first institution : Thirdly , the Apostles Creed which they hold and beleeue : Fourthly , the word of God , in the writings of the Prophets & Apostles : And Lastly , that theirs is the mother church . Answ. All this is nothing when the truth appeares ; for first , succession in person without succession in doctrine is no note of a church : now let them shew succession in the Apostles doctrine , and we yeeld . Secondly , their baptisme alone , though for substance true baptisme , cannot prooue them a true Church : Circumcision was the Sacrament of Gods church , yet Samaria and Colchis were not the Church of God , though they vsed it : againe , the thiefe may shew the true mans purse , but that proueth him not to be true and honest ; no more doth baptisme iustifie the church of Rome to bee a true church . Lastly , though they haue outward baptism , yet indeed they ouerthrow inward baptisme , the life of that sacrament , to wit , imputed righteousnesse and renued holinesse , which in Gods Church must goe together with the outward element , else it is nothing . Thirdly , for the Apostles Creed , they haue it in word , but they deny it in deede ; For though they say , they beleeue in God the father , and in Iesus Christ , yet in effect they deny both God and Christ. For the God of the Papists is an idol God , and the Christ of the Papists a false Christ , as we haue shewed in handling of the Creed . Fourthly , for the scripture ; wee must know the word of God stands not in bare words and letters , but in the true sense and meaning of the Holy ghost contained in the scriptures of the Prophets and Apostles . Now though they haue the bookes of Scripture , yet in sundry main grounds of religion , they ouerthrow the foundation of the Prophets and Apostles . Again , they keep the scripture as a lantern holds a candle , not for it selfe but for passengers : so is the scripture with them , not for their synagogue , but for Gods secret ones among them , for euen in the midst of Poperie hath God euer had some of his elect , who haue not embraced their cursed doctrine . Lastly , for their plea to be the mother Church ; we must distinguish between the ancient Church of Rome , and the strumpet that now is ; the ancient Church of Rome to whom Paul writ , was a true and famous church , and a mother Church ; but she is now dead and buried ; and the now Roman Church is no mother Church , no spouse of Christ , but the whore of Babel the mother of abhominations , from which we are commanded to depart , Reuelat. 18. 4. Secondly , in that Christ is brought to Ierusalē , that holy City , there to be tempted , wee learne , that no holinesse of place on earth can debarre the Diuell from his temptations ; he brings Christ from the wildernesse to tempt him , in the holy city euen vpon the holy temple hee will thrust himselfe a on Iehoshuahs right hand to resist him , though Iehoshuah stand before the Angell of the Lord to minister to the Lord. And therefore the follie of Papists is egregious , that thinke the signe of the crosse , holy water , reliques , and such Massing inchantments haue vertue in them to free their houses , or their bodies frō the assaults of Satan . Lastly , heereby wee see that change of place is but a sillie cure for a troubled mind ; indeed change of aire may much further bodily cures ; but a troubled mind hath conflicts with the diuel , who will not leaue for change of place , Ierusalem will fit his turne as well as the wildernesse . The second part of the Diuels preparation to this conflict is this , and set him on a pinnacle of the temple : The word translated pinnacle , signifieth properly a wing of the temple ; whereby , some take to be meant , the sharpe brouches and spires on the top of the temple ; whereof there were diuers ; but these ( as I take it ) are not heere meant ; for such a spire cannot wel be called a wing ; others take it for some part of the battlement , made on the top of the Temple , which was flat , as the Iewes vsed to build , to keepe men from falling ; others take it for any top corner of the Temples ; and whether of these it was we cannot certainly define ; but this we must holde , that it was some dangerous steepe downe place on some corner of the Temple , or on the battlements , from which a man might easily cast himselfe ; whereby we see the Diuell will omit no aduantage that may further his temptations ; which should make vs the more carefull of our standing against him . VERSE 6. And said vnto him , If thou be the sonne of God cast thy selfe downe : for it is written , that he wil giue his Angels charge ouer thee , and with their hands they shall lift thee vp , lest at any time thou shouldst dash thy foot against a stone . THese wordes containe the second maine point in this conflict , to wit , Satans assault vpon Christ : wherein we are to obserue , first his temptation : then the reason whereby he doth enforce it . His temptation heere is framed as the former was , in a kind of reasoning , thus : If thou be the sonne of God , then shew the same by casting thy selfe downe from this pinnacle of the temple : But as I see thou art certainly perswaded , that thou art the sonne of God : Therefore cast thy selfe downe , and thereby declare it . Seeing this is a distinct temptation from the former , I doubt not but it must be thus framed with this conclusion : for if it had the same conclusion with the former it should be the same temptation . Satans meaning then is this , as if he had said ; I haue made triall to see expresly whether thou be the sonne of God or not , and it seemes thou doest vndoubtedly beleeue that voice of thy father to be true , which said , This is my welbeloued sonne in whom I am wel pleased : Now if this be so indeed , it is conuenient thou shouldest confirme the same by some miracle , and the fittest place thou canst doe it in , is this ; therefore cast thy selfe downe headlong from this pinnacle , and yet preserue thy selfe in safety without all hurt in the fall . The drift of Satan in this temptation was , to bring our Sauior Christ to a vaine confidence in his Fathers protection , and indeed to flat presumption vpon his extraordinarie prouidence in the neglect of lawfull ordinary means , as by Satans conclusion , & the answer of Christ will easily appeare . And hereby we may obserue that one maine drift of Satan in his ordinarie temptations in Gods church , is to carry men to presumption , and vaine confidence in the loue , fauor , and mercy of God : this appeares by the strange reasonings for libertie in sinne which many frame to themselues , and some are not ashamed to vtter ; as first , God is mercifull , and Christ shedde his bloud for their redemption , and therefore they will not be so strict and precise in hearing sermons , and reading & conferring about the word as many are , but they wil take the pleasures and seeke the profits of this life . Thus reasoned some in the Apostles daies : a Let vs continue in sin that grace may abound : of such Iude complaineth , saying , b They turne the grace of God into wantonnesse . Such there haue beene euer since , & at this day they doe euerie where abound . Secondly , some say , they are either ordained to saluation or damnation ; now if to saluation , they are sure of it how euer they liue ; and if to damnation , they cannot escape it , though they liue neuer so holily , for Gods decree is vnchangeable ; and therfore they will take their pleasure and liue as they list . Thirdly others say they haue euer found Gods goodnesse towards them , and they are perswaded he will neuer see them want , and therefore they will not toile themselues with labor & care as others do , but take their ease and pleasure while they may haue it ; and so neglect their charge and calling , and giue themselues wholly to their sports and pleasures , to company keeping or such like . Yea , by this temptation to presumption , Satan oft preuailes with the better sort ; for if a man fauour the trueth , and giue himselfe to know religion in any sort , the Diuell will straight way go about to perswade him , that that which he doth is sufficient to his saluation , & thus wil keepe him from vsing further means to come by the certaine knowledge of his election , and full affiance in Christ Iesus , to become a perfect man in Christ , which is the end of Gods holy ministery , Ephes. 4. 13. whereunto we should giue all diligence , 2. Pet. 1. 10. See the truth heereof in the fine foolish virgins , who carried a burning lamps , but tooke no oile with them , neuer minding that till it was too late ; and so doe most men content themselues with the blazing lampe of an outward profession , neuer looking for the oile of grace , till the time of grace he past . The vse . Heereby then wee are all taught , in speciall maner to beware of presumption ; this is the common snare of the Diuel wherein he intangles many a soule . It is true indeed that he oft preuailes by bringing men to desperation , but a thousand perish through presumption , almost for one by desperation ; for despaire is a painfull thing to flesh and bloud , and as the Diuell knowes well , doth sometimes turne to a mans more sound conuersion ; but to presume is sweet and pleasant to the flesh , and most agreeable to mans corrupt nature : in regard whereof wee ought to keepe out heart with all watch & ward , as Dauid praieth , Keepe thy seruant from presumptuous sinnes , Ps. 19. 13. Againe , obserue the order of Satans temptations by comparing this with the former . There he sought to ouerthrow Christs faith & to bring him to distrust the trueth of Gods word vttered from heauen ; but finding hee could not that way preuaile , heere he takes the cleane contrary course , and seekes to bring him to presume . This serues to discouer vnto vs , the deepe guile and subtilty of the Diuell , that can so cunningly turn himselfe from one extreame vnto another . And looke as he dealeth here with Christ the head , so doth hee continue towards all his members , if he cannot bring them to one extreame , he will assay them hard in the other . If hee cannot bring a man to couetousnesse , and keepe his heart to the loue of money , then let him beware of riot and prodigality . Is a man giuen to pleasures and delight , and an length is depriued of them ? then let him beware ; the Diuell swallow him not vp with ouermuch griefe , as he sought to do with the a incestuous person of Corinth . Doth a man come to loue religion , that formerly was giuen to loosenesse of life ? then if it be possible the Diuell will carrie him to schisme & heresie . The Diuel cannot abide that a man should keepe the meane according to Gods word , Isay 30. 21. He would haue our first parents to be Gods , or no body , Gene. 3. 5. And so still he laboureth to bring a man to some extreame . We therefore in all estates during life , must labour to keepe the golden meane , as Christ heere did , neither doubting on the one hand nor presuming on the other , but retaining still that blessed faith , whereby his blessed heart was firmly setled in these assaults . Thus much for Satans drift . Now come to the words of this temptation . If thou be the sonne of God , then cast thy selfe downe : that is , shew by this miracle that thou art the sonne of God. Marke here , the Diuell perswades him not , to shew himselfe to be the sonne of God by doctrine in the execution of his ministerie ; but Cast thy selfe downe , shew a miracle : wherein we may beholde the very liuely image of that naturall disposition which is in all impenitent persons ; they affect Christes miracles , but they care not for his doctrine . Herod longed to see Christ , b and was glad of his comming , when Pilate sent him ; yet not to heare his doctrine , for that he could not endure ; els he would not haue imprisoned Iohn , and also put him to death ; but he hoped to see a miracle . The wicked Iewes desire a signe , that put Christ to death for his doctrine ; yet if be will come downe from the crosse , and so miraculously saue himselfe , then they will beleeue , Mark. 15. 32. And this venom of the olde serpent hath poisoned the hearts of many students in the Scriptures , who care not at all to ground themselues in the fundamentall points of religion , as faith and repentance ; and yet are woonderfull eager after quidditles and difficulties , wherein may appeare some outward shew of wit and learning ; like the hypocriticall Pharisies , that would tithe mint and rue , and yet passe ouer iudgement and the loue of God , Luk. 11. 42. And the cause hereof is the want of sound grace , for naturall men indeed can not sauour the things of the spirit of God ; the knowledge of Christ crucified seemes foolishnesse vnto them . Secondly , the Diuell tooke occasion of his former temptation from Christs infirmitie of hunger : but perceiuing Christs sure faith in his fathers word by his gratious answer to that assault , heere he borrowes his temptation from that profession of his faith ; as if he should say , thou seemest to be resolued of the trueth of thy fathers word that thou art the sonne of God ; and if that be true indeed , then shew it by this miracle , Cast thy selfe downe . Heere then behold another tricke of Satan ; if he cannot preuaile by assaults drawen from our infirmities , then will he assay vs by temptations drawen from Gods good gifts and graces in vs ; If he cannot keepe a man in ignorance that hath good gifts of wit & memory , then will hee seeke from his knowledge to puffe him vp with pride , and so mingling his poison with Gods good gifts , doth cause many a one to become a bane to Gods church , that otherwise might haue prooued an excellent instrument therein ; as might easily be shewed in sundry particulars . Thirdly , heere marke how Satans malice is restrained , and his power limited : By Gods permission he is able to carrie Christ from the wildernes to Ierusalem , and there to set him in a most dangerous place on a wing of the temple ; the thing hee now desireth is his destruction by casting downe head long , but that he can not doe , and therefore perswades Christ to cast himself down ; wherein we see the speciall prouidence of God ouer Christ Iesus in all these temptations , restraining his enemy in the thing he most desired . And the same prouidence doth he still continue ouer his Church for the effectuall preseruation of Christs members in all their temptations . The Diuels vnwearied desire & drift is , to bring contentions , hurliburlies and ruines into all societies in Church and Common-wealth ; therfore the peace and tranquillity of these is , and so must bee acknowledged , a notable fruit of Gods blessed prouidence restraining the spite and malice of Satan . Againe , hence it is euident , that in temptation Satan cannot go beyond the permission of God : he can tempt Christ , yea transport his body , and set him in a dangerous place , for thus far God permits him to goe ; but to cast Christ downe from the pinnacle he cannot , therein comes Gods restraint . So it fareth with Gods children ; for the triall of his graces in them , and to chastise them for some sinnes , he suffers Satan to buffet them ; but yet one iotte of his malice beyond Gods permission he cannot shew , as in Iobs affliction by him may notably appeare . Which wee must carefully remember for our special comfort in our most grieuous assaults ; Gods will permitting Satan so farre must make vs patient , and yet his power restraining Satan from doing worse , must giue vs comfort . Thus much for the temptation itselfe . The reason whereby Satan enforceth his temptation is taken from a testimony of Scripture : For it is written he shall giue his Angels charge ouer thee , &c. Satan hearing Christ alledge scripture for his defence against the first assault , comes now vpon him with his owne weapon , that if it were possible he might foile him , after this sort : Thou shewest thy selfe to be the Doctor of the Church , by thine alleadging of Scripture , and that , it seemes , thou makest the rule of thine actions : well then thou maiest well and safely cast thy selfe downe hence if thou bee the Sonne of God , for it is written , he shall giue his Angels charge ouer thee , and with their hands they shall lift thee vp &c. From this dealing of Satan , wee are taught , not to embrace an opinion in religion , because a shew of proofe by testimony of Scripture may bee giuen for it . But we must trie the spirits , that is , the doctrines of men , whether they be of God , or not , 1. Ioh. 4. 1. For the Diuell can alleadge Scripture to mooue Christ vnto presumption , and it is his vsuall practise , when he caries men into schisms , errors , and heresies . Reason with a man that minds to liue in sinne , and tell him of that dangerous state , by reason of the shortnesse and vncertainty of this life : will he not tell you straight , he will doe as he does , and repent when he is old ? for it is written , a At what time soeuer a sinner doth repent him of his sinne , I will put all his wickednesse out of my remembrance , saith the Lord : And some thinke three or foure good words at a mans last end wil serue his turne : for the thiefe on the crosse said no more , but , b Lord remember me when thou comest into thy kingdome . And all such as are trained vp in the schoole of Satan , can easilie alledge scripture to further them in euil . But let vs come to the scripture which the Diuel doth notoriously abuse by his allegation : it is written in the 91. Ps. v. 11. In the alledging whereof he would seeme very carefull and precise , at the first not omitting so much as this particle [ for ] which might haue beene left out , and yet nothing haue been wanting to the force of his reason : But heerein is the deepenesse of his policy , to cause Christ not to suspect any falshood afterward ; for towards the end , hee leaueth out that , on which the promise is grounded of being kept by the Angel : to wit , to keepe thee in all thy waies , that is , in all the good duties of thy lawfull calling wherein thou shalt glorifie God and doe good to others ; to such as so walke in their waies doth that promise belong . Heere then behold Satans notable fraud and craft , that can so cunninglie leaue out that which makes not for his purpose , and so peruert the true meaning of scripture ; this is his vsuall practise , in enmity against the word to depraue the true meaning by cutting off some part , when hee cannot vtterly ouerthrow the whole . The like is the dealing of all heretickes , who by cutting off and leauing out , play legerdemaine with the scripture . The Arrian holds the Bible for the word of God ; but such places as serue to proue the godhead of Christ , he doth notably abuse and peruert . The familie of Loue also , doth hold the bible for the word of God ; but come to the true meaning of it , therein they faile , turning all into Allegories , euen most true histories , as the fall of our first Parents , and such like , which are maine grounds of religion in their naturall sense : and the Apostaticall Church of Rome , doth hold with vs the bookes of the old and new Testament ; but yet they put in and take out at their pleasure , and take from it all sense and meaning which agrees not with the determination of their holy father the Pope ; and thereby they ouerturne the word of God , and strongly maintaine their mystery of iniquity . This dealing of Satan and his wicked miscreants with the scripture , must make all Gods children willing to spend their strength in searching out the Scripture ; for that is the onely way to descrie their fraude in deprauing of it . This caused Christ to bidde the people in his time to search the Scriptures , to learne to know him to bee the true Messias , which the Iewish teachers did then deny . In regard whereof wee must say with a Moses , oh that all the Lords people were Prophets , and that the Lord would put his spirit vpon them ! oh that all could reade and vnderstand the word of God! This is it , wherein all that either be , or intend to be ministers must labour especially , euen to get sound knowledge and iudgement in the text of Scripture . The Minister must not only be able to teach the truth , but also to discerne , to discouer , and to confure errors and heresies , which hee can neuer foundly doe without good vnderstanding in the text it selfe . The Diuell knowes the whole Scripture , and he will spare no text therein it hee can corrupt it ; therfore to resoue Gods truth out of his hands who is the father of lies , the Minister must shew himselfe a good souldier of Iesus Christ , as Paul exhorteth Timothy , giuing such attendance to the word that all men may see his profitting therein ; yea with Ieremie , the Minister must eat the bookes of God , and digest them in his vnderstanding , and rejoice therein , labouring to feele them the joy of his heart . The Diuell knowes that Scripture truely vnderstood and well applied , is the onely engine for the battery of his kingdome ; and therefore , euen from the beginning , but specially since the comming of Christ hee hath laboured by all meanes to keepe men from the knowledge and true vnderstanding of them : hee it is that hath brought men from the reading of the Scriptures , to betake themselues to the writings of men , as schoolemen , fathers , and such ; by this meanes hee hath for many yeares euen to this day in the Church of Rome , locked vp the Scripture in an vnknowen tongue : yea euen in Gods church the Diuel works mightily this way , by stealing away the affections of yong students from the Bible , and rauishing them with delight in the writings of men ; for thus he keeps them from the fountaine of truth , that they either fal into error themselues , or be lesse able to discerne and confute it in others . And hence come dissentions and errors into the schooles of the Prophets , which cannot be auoided while men leaue the text of scripture & addict themselues so much to the writings of men , for thereby hee can more cunningly conuey strange conceits into mens minds : and therfore euery one that would maintain the truth in purity and syncerity must labour painfully in the text . Secondly , Gods ministers must heereby be admonished , to be carefull in alleadging any text of Scripture , that the same be fit and pertinent : for to wrest the same from the proper meaning of the holy Ghost to serue their owne conceit , is the practise of Satan , which euery seruant of God must be farre from , and therefore must not do it hand ouer head . Which also may serue for a good aduertisement to those that vse to heape vp manifold allegations of Scriptures in the doctrine of a sermon , for as a in many words there cannot want iniquity , as Salomō saith ; so in affected multiplicity of quotations can the abuse of Scripture bee hardly escaped . If we deliuer but a mans testimony , honesty will compell vs as neere as we can to keepe both his words and his meaning ; much more should conscience moue vs in alledging the testimony of the Lord , to haue carefull respect to the euidence of truth : and therfore that sparing course is very commendable , whereby in quoting of Scripture men make sure to keepe themselues to the Lords true meaning , lest by deprauing his word they become followers of Satan : And thus much for the maner of Satans allegation . The true and proper meaning of that text is now briefly to be discussed . The ninety-one Psalme , from whence it is alledged , is a most heauenly part of scripture , penned for the comfort of Gods people in the time of some grieuous plague or sickenesse ; and it containes a notable preseruatiue against the plague , and by consequent against any iudgement of God , to wit , true affiance and confidence in the Lord , that is the ground of all comfortable safety ; thereto , among many other , is a this gratious promise made of the protection of Gods holy Angels , ( which the Diuell doth heere alledge ) who shall be as carefull for the safety of Gods children in common calamities of famine , plague , pestilence &c. as the nurce is ouer her tender child to hold it in her hands , and beare it vp in her armes , lest it should fall and hurt it selfe ; alwaies prouided that the child of God keepe himselfe in his waies , that is , in obedience to Gods commandements and in the duties of his lawfull calling . It is true indeed , that iudgement begins at the house of God , and the righteous are taken away from the euill to come , yea many times the same outward iudgement lights vpon the good , that doeth vpon the bad : yet this taketh not from Gods child the comfort of this protection in common calamities , for all promises of temporall blessings must be vnderstood with the exception of the crosse : as heere , Gods Angels shall guard his children in time of plague , famine and pestilence , vnlesse it please God heerewith to chasten them for some sinne past , or to preuent some sin , or greater euill to come , or to make triall of their faith and patience : in which cases also the child of God doth greatly differ from the wicked ; for through the fruition of Gods loue in Christ the euill of the punishment is taken away , and the outward smart thereof b sanctified to the greater good of his soule : but out of this case their protection is certaine : see Exod. 12. 23. Psal. 105. 16. 17. & Ezek. 9. 4. 6. The vse . The consideration of this gratious protection of Gods Angels ouer such as keepe themselues in their waies , must moue euery one to labour to know and practise the duties of his calling both generall of Christianity , and particular for the state of his life , in all good conscience ; so doing , let come what will , in all dangers hee shall haue safety ; for Gods angels pitch their tents about him , they are as watchfull ouer him as a nurce ouer her child ; but if wee forsake our waies wee lose the comfort of their protection , & expose our selues to all Gods iudgements . VERSE 7. Iesus said vnto him , Againe it is written , Thou shalt not tempt the Lord thy God. HEere is the third generall point in this conflict : to wit , Christs answer and repulse made to Satans assault , taken , as the Diuels temptation was , from a text of scripture ; for hee saith , Againe it is written ; where yet hee meaneth not to oppose scripture to scripture , but to confute the abuse of scripture by scripture ; after this sort , as if he had said to Satan , It is true indeed that God hath made many worthy promises of aid and protection to his children in his word , yet they shal not be performed to those that presume to tempt God , as thou wouldest haue me to do . From this dealing of Christ with Satan we may obserue ; that the scriptures of God are sufficient in themselues , truely to interpret and expound themselues . The Diuel alledging scripture did wrest it from the true sense ; this our Sauiour Christ sheweth by alledging another text out of a Moses , which being applied to the place which the Diuel abused , doth shew the true meaning thereof . So Ezra , expoūding the law vnto the Iews , read distinctly in the law of God , and ( as the words do signifie ) b gaue the sense by scripture , and caused the people to vnderstand : much more then at this day may the scriptures be thought sufficient for the expounding of themselues , sith to the Canon there of since Ezra his time there is added the whole new Testament by the hand of God , wherein the deepe things of God are plainelie reuealed . The Church of Rome cannot away with this , that Scripture should be sufficient to expound it selfe . And therefore against it they reason thus : That which must expound Scripture , must haue iudiciall power to determine of the sense thereof : but the scriptures haue no such ludiciall power ; for they are but a dumb letter , and therfore no sufficient iudge to determine of their owne sense and meaning . Answ. The Scriptures haue iudiciall power to determine of their owne true sense and meaning , for they speake euidently , to all that are inlightned by Gods spirit , and therby made able to know what the Scripture saith : wee know a man may speake to his friend not only by word of mouth but also by letter , and thereby expresse his meaning sufficiently ; euen so , though God speake not now vnto his Church by created voice , yet by his written word he speakes sufficiently for the cleare manifestation of his will and pleasure concerning them ; and therefore it is a shamefull slander and blasphemy against the Scriptures to call them an inkie letter and dumbe iudge . And let them shew , if the Scripture be not , where is that speaking iudge who hath power iudiciall to expound the scripture . Indeed their answer is , that the Church is this Iudge , and that we must consult at her mouth for the true meaning of the Scripture . Answ. The church hath a ministery and dispensation committed vnto her , in the execution whereof she deliuereth the meaning of the Scripture vnto Gods people , but that is not from any iudiciall authority committed vnto her , to determine of the sense of Scripture of her selfe ; but onely by comparing scripture with scripture , and expounding one place out of another ; euen as the Lawyer giues the sense of the law , not from any iudicial power giuen vnto him aboue the law , but by obseruing the words with the scope and circumstances of the law . But heere I would know , if the Church must needs bee iudge , by what meanes must she determine ? They answer , by the rule of faith ; the consent of Councels and Fathers ; and if these faile , then by the Pope ; Answ. By their rule of faith , they vnderstand , vnwritten traditions , that is , such truth beside Scripture , as hath beene kept by tradition from hand to hand since the primitiue Church . But these are meere forgeries , and shame it were to subiect the truth of God to the deuice of man ; if these bee made iudge of Scripture , then shall the faith of the church depend vpon the wisedome of man , and not vpon the power of God , a thing abhorred of the Apostle 1. Cor. 2. 5. The onely rule of faith is the Scripture , and true faith will admit no other iudge beside the Scripture to determine of that whereon it must depend . Secondly , for their consent of Fathers and Councels , that is no sufficient meanes to determine of the true sense of Scripture ; for their seuerall errors and contradictions one to another , & many times to themselues , shew , that they wanted the immediate assistance of the Spirit . And the same is true of the Pope , as might easily be proued at large , by their grosse ignorance & errors . And therfore it remaines that the true iudge and expounder of Scripture , is Scripture it selfe , as Christ himselfe by his practise sheweth in this place . The place alledged by Christ , is this commandement of God vnto his people , Thou shalt not tempt the Lord thy God. For the vnderstanding whereof we must search out three things , first what the tempting of God signifieth : secondly , the manner how God is tempted : and thirdly , the cause and root thereof . For the first , to tempt God signifieth , to make triall and experience of God , and to prooue whether hee be so true , iust , mercifull , prouident and powerfull as his word reporteth him to be . Thus did the Israelites often tempt God , as the Lord saith , a When your fathers tempted me , proued me , and saw my workes ; which latter words shew what it is to tempt God , euen to seeke to haue proofe by his works whether he be such a one as his word saith he is . If any shall say we are commanded , to taste and see how gratious the Lord is , Ps. 34. 8. yea the Lord bids his people proue him , Malach. 3. 10. Answ. Those places do sufficiently expound themselues , for Dauids taste and sight is by the grace of true faith and affiance , for in the same verse he pronounceth such blessed ; and in Malachie the Lord bids them prooue him , but yet in their way of obedience in prouiding for his Sanctuary according to his ordinances . Therefore we must know for the second point , that euery triall of God is not simply euill , but that which is needlesse , when without warrant from his word we presume vpon him beyond the meanes of his ordinary prouidence . Thirdly , the root of this sinne , is an vnbeleeuing heart , whereby a man doubts of the truth of Gods word , of his power , presence and prouidence . Ps. 78. 18. The Israelites tempted God in their hearts ; there is this sinne : the maner how followeth , in requiring meat for their lusts &c. not contenting thēselues with Gods present prouidence ; the root & ground whereof is set downe , vers . 22. because they beleeued not in God and trusted not in his helpe . When a man doubts of the fidelity of his seruant he wil lay something in his way , as a peece of siluer , his purse &c. to trie him withall ; so when a man begins to doubt of Gods goodnesse and fidelity towards him , hee will easily be brought to make needlesse triall of him by some worke of God beside his ordinary prouidence . The meaning then is this , Thou shalt not tempt the Lord thy God , that is , thou shalt not make any needlesse triall of Gods goodnesse , mercy , power or prouidence , from a distrustfull heart in the truth of his word . Heere yet further for our instruction wee are to know that God is tempted fiue waies , as the word of God doth manifest : first , when a man shall appoint vnto God , either the time when , the place where , or the maner how God shall helpe him , and performe his word vnto him ; heerein he seeks experience of the truth and power of God. Thus the Israelites tempted God in the wildernesse when they wanted water ; saying , a Is God among vs or no ? God had promised to bee with them in all their iourney to Canaan , but that they will not now beleeue vnlesse he wil shew his presence by giuing them water in that place . And so likewise they tempted him in the want of foood , Ps. 78. 19. Can God prepare a table in the wildernesse . The consideration whereof must teach vs in all our petitions which we make vnto God for the accomplishment of his promises vnto vs , to beware of b limiting God , as the Iewes did , by prescribing vnto him time , place & maner for the accomplishment thereof ; but wait with patience his good leasure . For hee that beleeueth will not make haste , but wil commit his way to the Lord : Ps. 37. 5. Secondly , God is tempted when men require a signe at his hands . Thus the Pharisies tempted Christ : Matt. 12. 38. Master we would see a signe of thee : meaning thereby to be certified whether hee were the Messias , and Luke saith , they tempted him , Luk. 11. 16. And thus doe all those tempt God , which refuse to embrace the doctrine of the Gospel , because they cannot see the ministers therof to confirme the same by miracles . Thus do many Papists plead against our religion , embracing rather the mysterie of iniquity , because : it is confirmed vnto them by lying wonders ; not considering that the truth which wee professe was once sufficiently confirmed to bee the truth of God , by his owne testimony thereunto in signes & wonders through the hands of his Apostles . Quest. Is euery asking of a signe a tempting of God ? for Gedion asked a signe when he was to be a Iudge and deliuerer of gods people , Iudg. 6. 17. And so did Hezekiah to bee assured of the lengthning of his daies , 2. King. 20. 8. And yet we reade not that God charged them with tempring him , but did condescend to their requests . Answ. There be two causes in which we may require a signe of God & not tempt him : first , when God commands a man to ask a signe at his hands : so might Azah haue asked a signe of God , for his assurance of victorie according to Gods promise , yea he is c blamed for not asking it when the Lord commanded him . Secondly , a man may aske a signe of God , when it serueth for the necessary confirmation of an extraordinary calling , or of some special promise of God made to man : in this case did Gedion aske a signe of God for the further confirmation of his extraordinary calling to bee a Deliuerer vnto Gods people . And so did Hezekiah for his further assurance in the lengthning of his life , by an extraordinary promise , fifteene yeares . But out of these cases to aske a signe of God is to tempt him ; as the Pharisies did , who would prescribe vnto God what kinde of miracle they would haue , euen a signe from heauen , not contenting themselues with those miracles which Christ did ordinarilie worke among them . Thirdly , a man tempts God , when he goes on in any sinne against Gods commandements , for hereby he makes needlesse triall of Gods iustice , mercy , and patience . The Lord saith of his people , they d tempted him ten times , and haue not obeied his voice : Mal. 3. 15. The people murmuringly say , they that worke wickednesse are set vp , and they that tempt God are deliuered ; where working wickednesse and tempting of God are al one . Which serues to admonish vs , that with al speed we break off the course of our sins by repentance , for while we continue in sinne we tempt God , and so lie open to all his iudgements , depriuing our selues of the guard and protection of Gods holy Angels , nay they will become our enemies , and insteed of protection , execute gods heauy vengeance vpon vs. Fourthly , they tempt God , that impose vpon Gods people , there ligious obseruation of legall ceremonies abolished by Christ : Act. 15. 10. Why tempt ye God ( saith Peter ) to lay a yoake on the Disciples neckes , which neither our Fathers nor we were able to beare ? This is to make triall of Gods power in the sauing of his people . Whereby we may see how wicked and damnable the Romish religion is , which wholly stands in the obseruation of ceremonies , partly heathenish , and partly Iudaical , whereto when men submit themselues , they do nothing else but tempt God. Fiftly , they tempt God , that refuse or neglect the ordinarie and necessarie meanes of their preseruation , either for body or soule : as hee that being to goe ouer a water , will leaue the bridge which is the ordinarie way , and aduenture dangerously through the water : for heerein he seekes a needlesse experience of Gods power : so doe they also that neglect or contemne Gods holy ordinance for the sauing of mens soules in the ministery of the word . Now to this kinde of tempting God doth Christ apply this commandement in this place ; as if he should say , when God hath affoorded vnto men an ordinarie meanes for their helpe and safety , they are not to refuse the same , and seeke for safety from God extraordinarily . I am now in a dangerous place I confesse , vpon this pinnacle , yet there is some ordinarie way to get down as staires or ladder ; and therefore vnlesse I would tempt the Lord my God , I may not cast my selfe downe and thereby seeke for extraordinarie preseruaiton , as thou perswadest me . Thus also they sinne that goe into places of great danger without a calling : so Peter sinned in thrusting himselfe into Caiphas hal , a place of temptation , as by lamentable experience he found too true . Thus Dauids three Worthies sinned in aduenturing vpon their enemies host , for the fetching of a little water out of the well of Bethlehem ; & therfore when it was brought vnto him , Dauid would not drinke thereof , but powred it out for a sacrifice vnto the Lord , 2. Sam. 23. 16. Heere some may aske , whether they do not tempt God , that aduenture to clime on high places , to stand on spire steeples , to runne on the ridge of high houses , and to goe on ropes a great height from the ground . Answ. Men may doe such things in a twofold estate , either hauing a lawfull calling thereto , as Carpenters and Masons , who are to worke vpon high buildings ; now they without tempting of God may clime and stand on high and dangerous places : or else hauing no lawfull calling thereto , as they who vse to doe such things to make knowen their actiuity , or only to affoord delight and admiration vnto others for their priuate gaine and aduantage ; and such tempt God fearefully ; for Christ was better able to haue cast himselfe downe from this pinnacle , and haue preserued himselfe without hurt , then these men are to saue themselues in their aduentures , and yet hee refused so to do , because hee would not tempt the Lord his God. Thus much for the meaning of this commandement . The doctrine for instruction hence , is to be gathered from this command applied to the text which the Diuell alledgeth ; and it is this : whosoeuer looketh for the accomplishment of Gods promises vnto him , must be carefull to walke before God in the waies of his commandements , and in the workes of his calling with all good conscience . God indeed hath made many gratious promises in his word , of blessings temporall and eternall , but they that tempt God shall not find the comfort of them ; mens sinnes hinder these things from them ; Gods goodnesse is to bee seene and tasted in the waies of faith and obedience . God hath promised the guard of his Angels to his children while they keep themselues in their waies : if therefore thou wouldest haue this protection thou must keep thy selfe in those waies that God would haue thee to walke in . Also in theri hesse of his loue God hath made a promise of euerlasting life with freedome from eternall perdition , to those that beleeue in Christ , Iohn 3. 16. Thou therefore that wouldest enioy the comfort of this promise to thine immortality and life , must get true faith into thy heart and thereby liue all the daies of thy life . The same may bee said of euery promise of God pertaining either to soule or body , the fruition of them doth depend vpon the practise of some part of obedience ; which if thou doest neglect thou doest but presume in making title to the promise : Peter tels Symon Magus plainely , he had no part with them in the gifts of the spirit , while his heart retained a purpose to liue in sinne , Act. 8. 21. Breake off therefore the course of sinne , and inure thy selfe to the practise of obedience , so shall Gods promises be sweet vnto thine heart ; and the more thou proceedest in obedience , the more comfort thou shalt find in Gods gratious promises : but if thou doe lay hold on sinne , the comfort of the word will depart from thee . And thus much for the second temptation . VERSE 8. Againe the Diuell tooke him vp into an exceeding high mountaine , and shewed him all the kingdomes of the world , and the glory of them ; 9. And said vnto him , all these will I giue thee , if thou wilt fall downe and worship me : 10. Then said Iesus vn so him , auoid Satan , for it is written , thou shalt worship the Lord thy God , and him onely shalt thou serue . THese words containe the third conflict betweene our Sauiour Christ and Satan ; wherin consider three points ; I. Satans preparation : v. 8. II. Satans assault vpon Christ : v. 9. III. Christs answer thereto : v. 10. For the first , before wee come to the handling of it in particular , wee are to consider that vnto euery assault the Diuell prepares himself afresh : which should teach vs to labour to furnish our hearts euery day afresh to be able to repulse his new assaults . Now particularly ; this preparation hath two parts : first , Satan takes Christ into an exceeding high mountaine : secondly , he shews him all the kingdomes of the world and the glory of them all . For the first , it may bee demanded what way Satan tooke vp Christ into this high mountaine ? Answ. He might do it two waies ; either by vision , or by reall and locall transportation of his body from the temple to some high mountaine . Some thinke this was done by vision only in Christs mind , as a Ezekiel was caried by the Lord from Babylon to an exceeding high mountaine in the land of Israel . But I rather thinke that Christ was really and locally transported by the Diuell in body from the temple to some high mountaine ; for Christs temptations were not imaginary , but true and reall . Againe , the words import a true and reall transportation without any mention of a vision . The reasons why the Diuell carries Christ to an high mountaine may bee these : first , the Diuel hath a great desire to imitate God in his glorious workes , that so hee may disgrace the workes of God , yea and God himselfe as much as he can . Now we read b that God tooke vp Moses into mount Nebo , from whence hee shewed him all the land of Canaan ; so Satan , that he might seeme to go beyond God , takes vp Christ into an exceeding high mountaine to shew him all the kingdomes of the world and the glory of them . Secondly , he did it for the furtherance of this last assault wherewith hee tempted Christ , for hee meant to entice Christ with the glory of the world , and therefore brings him where hee might take the fairest view thereof . Now in that Satan transports the body of our Sauiour Christ this second time , wee see that by Gods permission , Satan may haue power ouer the bodies of Gods children , to transport the same from place to place , or otherwise to vex them , and that not once onely , but sundrie times . This we must obserue , and remember carefully as a stay and prop against distrust & despaire , if God should suffer Satan to vex vs , by such transporting of our bodies from place to place , or by any outward calamity ; & that not once or twise but diuers times ; for that which befell the head Christ Iesus , may well befall any of his members . The second part of the Diuels preparation is this : he shewes vnto Christ all the kingdoms of the world , & the glory of them . This he could not do actually , for there is no mountaine so high in all the world , whereon if a man were placed , he could see one halfe or one quarter of the kingdomes of the world , as they are seated and placed vpon the face of the earth ; nay if a man were set in the sunne , and from thence could looke vnto the earth , yet hee could not see past the halfe therof . And therefore wee must know that the Diuel did this in a counterfet vision , for heerein hee can frame an imitation of God. Now the Diuels visions bee of two sorts ; either in the outward senses , or in the mind and vnderstanding . His visions in the outward senses be delusions , whereby he makes men be leeue they see that , which indeed they do not see ; this might easily be proued by manifold examples recorded in the histories of all times , but that one shall suffice , of his counterfait resemblance of a Samuels forme and attire to the witch of Endor for the deluding of Saul ; when as indeed Samuels true body was in the graue , and his soule with the Lord. Secondly the diue hath visions wherbv he deludes the vnderstanding . Zak. 13. 4. The Lord saith heereof , the Prophets shal be ashamed euery one of his vision . These visions the Diuell shewes to men sometime sleeping , and sometime waking ; euen as the Lord doth shew his visions to his owne seruants . The visions of Satan shewed to men sleeping are called dreames ; Deut. 13. 1. the false Prophet hath his dreame . His visions shewed to men waking , are to such as haue crazed brame , whom he perswades strange things of themselues , as some , that they are kings or princes ; others , that they are Christ , Iohn Baptist , & such like ; examples heereof in all ages are many . Now touching this vision of Satan to Christ ; some thinke it was inward in Christs minde ; but I rather take it to haue beene in his outward senses only , as the words of the text do import ; the Diuell by his art did cunningly set forth and represent vnto the eies of Christ a notable shew and representation of all the kingdomes of the earth , and the glory of them . Heerein the Diuell sheweth great power and skill in that he can represent vnto the eie in his counterfet visions such strange and admirable sights . And it teacheth vs , that the practises of forcerers and magicians , vndertaking to represent vnto the eie , partly in the aire , and partly in glasses , either the persons of men that liued long since , or actions done in farre countries , or long before , are not meere fancies as some thinke , who deny altogether that such things can be shewed : for the Diuell can resemble things done long since and a far off ; for if he could set such a sight before the eie of our Sauiour Christ in vision , as the view of the whole world , and the glory thereof , then much more can he represent vnto the eie of man strange and maruellous things . The Diuels drift in this resemblance vnto Christ is this ; heereby he intended most cunningly to insinuat himselfe into the heart of our Sauior Christ : for before he propounds this third assault , hee shews vnto Christ all the kingdomes of the world and the glorie of them , that Christ might take a liking of them , and so desire them , and at length accept of them vpon Satans offer . Thus he dealt with our first parents ; a vpon their first communication he shewes vnto Eue the outward beauty of the forbidden fruit , that it was faire to locke vpon , and tels her of the good estate they should attain vnto by eating of it , and so at length brings her to yeeld to his temptation . Hence we must learne to haue speciall care in the good ordering of all the outward senses of our bodies , specially the two senses of learning , seeing and hearing ; for by them the Diuell can cunningly conuey his temptations into our hearts : the senses ( specially these two ) are the windowes of the heart and soule , and if we keepe them not well , Satan will be sure to conuay some euill into vs. We must therefore obey Salomons counsell , b keepe thy heart aboue all watch and ward ; this we cannot do , vnlesse we looke well to our outward senses , for they are the doores of the heart . This made Dauid to pray , c Lord turne away mine eies from beholding vanity : and Iob d to make a couenant with his eies . And so must wee make conscience of hearing and looking , lest thereby wee giue aduantage to the Tempter . Further , in this sight obserue the deep policy of the Diuell ; there are in the kingdomes of the world besides glory and dignity , many troubles , hurliburlies and vexations ; now these the Diuell conceales from Christ , and shewes him only the glory , pompe , wealth and dignity of the world , that so hee might the more easily winde his temptation into the heart of our Sauiour Christ. And this same course he stil obserueth in tempting men to sinne ; he hides from their eies all the miseries , plagues and punishments which are due to sin and that will follow vpon it ; and shewes them onely all the profits and delights that they may reape thereby : thus hee sugars ouer the poison of his temptations , that men neuer feele the bitternesse of them till their soules be thereby deadly infected : but then he takes a cleane contrary course , and shewes to the wounded soule all the woes and terrours of Gods wrath , that if it be possible he may bring a man to despaire . And therefore we must be most watchfull of being insnated with the deceitfulnesse of sinne in the false shew of profit and pleasure . Secondly , the diuels policy doth notably appeare in reseruing this temptation for the last place ; for he knowes full well how forcible with man be the temptations of profits , pleasures & honors . From whence we may also learne , that temptations fetched on the right hand from honour , pleasure and commodity , are the most dangerous and doe soonest creepe into the heart of man , preuailing far more then temptations on the left hand , which are taken from aduersity . The Diuell foiled a Dauid worse in the time of peace & ease , then euer he could do during the time of Sauls grieuous persecution against him . And he preuailed more against the Church by errours and heresies vnder Constantine and other christian Emperours , then he could do by most bloudy persecution for the space of three hundred years before . Yea in these our daies wordly hopes haue drawn those from the syncerity of religion , whom outward violence could not moue : prosperity is a slippery path wherein a man doth soone catch a fall , and therefore we must learne to be most watchfull ouer our owne harts when we haue fairest weather with the world . Lastly , S. Luke b addeth this circumstance of time , that the Diuell shewed all these things vnto Christ in as short a time as might be , euen in a moment or point of time : whereby we may perceiue the Diuels great celerity & speed in doing any thing he takes in hand , herein he goes beyond all men in the world : for being a spirit hee is able to worke wonders , and though he cannot go beyond the strength and compasse of nature , because his power is finite , yet by reason of his agility and speed he can goe beyond the ordinary course of nature in the maner of working the things hee takes in hand . And this exceeding quicke speed the Diuell heere vseth , to stirre vp in Christ a more eager desire after those strange & goodly things wherof he had but as it were a glimple , that so by degrees he might worke in Christ a liking of them ; for the nature of man doth more eagerly affect strange things when they be sudden , and the eie of man doth more wistly behold them . And this also , as the former , must make vs watchful against all Satans crafty wiles , that wee be not beguised by him . Thus much for Satans preparation . The second point in this conflict , is the temptation it selfe , in these words ; vers . 9. And said vnto him , all these will I giue thee , if thou wilt fall downe and worship me . The drift of Satan in this assault ( which we must carefully obserue ) is to draw Christ to commit idolatry by the hope of wordly kingdomes and the glory of them : heerwith he proues him when he could neither weaken his faith by his first temptation , nor worke presumption in him by his second . And looke how he dealeth heere with Christ , so doth he commonly in the world ; many a ones conscience and religion doth he quite ouerthrow by wordly hopes of riches , pleasures and preserments : heerby not only ordinary professours , but ministers and preachers of the Gospell haue beene drawen to absure and renounce that truth which formerlie they haue taught , and to betake themselues as the Popes vassals to professe and maintain his blasphemous idolatries : heerby also Protestant merchants , are drawen to become very seruiceable to the Popish Churches , by transporting among them wax and such like merchandize , which serue as necessary helps & furtherances to their idolatrous seruice . And what else is it that makes the people generally to change religion with the times and states , but because they would still enioy their wordly commodities ? And the more men doe possesse in the world , ordinarily the lesse courage and resolution they haue for the religion of God , as experience in Queen Maries daies hath shewed ; which in generall may admonish vs how dangerous an enemy the world is to the power of true religion . This temptation hath two parts : A promise made to Christ ; and the condition thereof . The promise in these words , All these will I giue thee : he saith not , I will procure God to giue them vnto thee , but I will giue thee them : where we may see , that Satans drift is to cause Christ to take him for his Lord , to depend and wait on him for his kingdom , and to acknowledge him to be the giuer thereof : which notably bewraies his egregious boldnesse , that dares thus challenge to himselfe the Lords owne right , euen in the presence of him who was true Lord & King of heauen and earth . Let no man therefore thinke , that Satan will lose ought for want of aduenture ; but in regard thereof be better armed against him . Now that which the Diuell aimed at in Christ doth hee commonly effect in the world , he makes men beleeue that he is the giuer of all things and so brings many a one to relie vpon him . Indeed with their lips men wil confesse that God giues them their daily bread , euen all things they haue ; but their dealings and practises speake aloud that the diuel is gouerner and giuer of all ; for how do many men get their liuings ? Is it not by lying , fraud , and oppressio ? Doe not most men heereby seeke to inrich themselues ? Wel , the iust Lord neuer approueth such meanes : the diuel setteth such courses a flote , and him they serue , and on him they rely that walke therein . Secondly , note a further reach of Satan in this promise of these earthly kingdomes , euen to ouerthrow Christs spirituall kingdome . Satan knew well that if Christ were the true Messias he should be a King , and haue a kingdome , though not earthly , yet spirituall in the hearts and consciences of men , which should be the ruine of his kingdome ; and therfore he labours with Christ to entertaine an earthly kingdome , that so his spiritual kingdome might not be looked after . And looke as hee seekes to deale with Christ the head , so he perseueres against the church which is his body ; for Gods Church hath it ministery , which in it nature is a soueraigntie , to be exercised in the dispensation of the word : now the Diuell hath laboured by all meanes to bring this ministerie wherein the Churches spirituall soueraignty doth consist , to become an earthly lordship and dominion , that by this meanes he might ouerturne it , and make it fruitlesse in the building and vpholding of Christs spiritual kingdome : and how he hath preuailed this way the Church of Rome doth shew to all the world . Thirdly , obserue the largenesse of the Diuels promise : he will giue to Christ , all the kingdomes of the world and the glorie of them : but this is more then he meant to our Sauiour Christ , at leastwise more then he could perform , for all these were not in his power . Now because in all things we must be as vnlike the Diuell as may be , hence we must learn to be wary and watchful to our promises , that therein we be not like vnto Satan , promising that which we neuer meane to performe , or neuer can performe though we meant it . In all our promises therefore we must looke to two things ; First , whether the thing we promise be in our power ; Secondly , whether it be lawfull and meet for vs to performe : And thus making promises we must endeuour alwayes to make good the same . This fidelitie in keeping promise is a fruit of the spirit , called by the Apostle , faith , Gal. 5. 25. and a propertie of him that must rest in Gods holy mountaine , Psal. 15. 4. not to change from a mans lawfull oath or promise , though the performance of it tend to his great hinderance . Fourthly , in this promise of Satan we may obserue , that hee knowes all the kingdomes of the world , else he could not haue shewed them to him which heere he offers to giue : yea his offering of them , with the glory of them al , which hee could so speedily represent , doth shew vnto vs that hee is most expert in the policies and regiments of states and kingdomes ; hee goes not to and fro for nought compassing the earth , Iob. 1. 7. And his promise of them to Christ , was made to inflame his heart with ambition after those kingdomes and glories , that he might enioy some of them at the least . Wherein we may note that one speciall practise of the Diuell is to ouerturne states and kingdomes , by putting ambition into mens hearts after earthly kingdomes , and glories : his study is to do mischiefe , and in the ruine of kingdoms he ouerthrowes many , and therefore heereunto hee endeuours himselfe with might and maine . Hence come insurrections & rebellions in kingdomes , which no time nor age could euer escape : looke as he stirred vp the Chaldeans and Sabeans to inrich themselues by the spoiling of Iob , so dealeth he by ambitious and couetous persons in all estates , as true records of times do fully testifie . We may see the truth heereof in our own land , in the manifold complots and treasons both at home and abroad that haue been conspired and attempted against our * Prince and State , by profane men stirred vp by the diuell through ambition & discontent : howsoeuer by Gods mercy themselues haue beene taken in the snare that they laid for others . In regard whereof we are all bound to yeeld all praise and glory to God for his gratious preseruation and defence both of our prince & state ; and to shew forth our thankfulnesse by all holy obedience vnto that God who hath brought to nought the diuelish conspiracies & treacheries of the ambitious instruments of Satan . Secondly , we must pray vnto God continually for the preseruation of our Prince & State ; crying aloud vnto God as the people did at the coronation a of Salomon , for the safety of our Prince : yea we must daily intreat the Lord to bring to nought the counsell of Achitophels , & of all that think euil against the Lords anointed among vs. Quest. But how comes it to passe that any Prince or State can stand , if the Diuell haue such malice against them ? Answ. Through the good prouidence of God , who giues his good Angels charge to guard and defend , not only his children in particular , but also whole Kingdoms and States . And one part of their office is for the good of Gods Church to repell the rage of Satan and his instruments , yea to stand with Gods church in the execution of iudgements vpon the enemies thereof . In the siege of Iericho an heauenly b captaine of the Lord of hosts came to helpe Ioshuah : and when the king of Syria sent a mighty host to take the Prophet Elisha that was in Dothan , the Lord sent for his defence c horses & chariots of fire which filled the mountaines . And in the dayes of Hezekia , for his comfort , and the ioy of Gods people , an Angel of the Lord slew in the host of Zenacherib , that came against Ierusalem , an hundred fourescore and fiue thousand in one night . And wee want not sure testimonie of this good prouidence of God , in the strange discoueries of many diuelish conspiracies . Fiftly , Satan saith , all these will I giue thee . This is the voice of the great red Dragon : and the same is the voice of the Pope of Rome , both registred in their canons and daily attempted in practise , to dispose of all the kingdomes of the earth ; whereby he shewes euidently , that he is that d beast comming out of the earth hauing two hornes like the Lambe , but he spake like the Dragon . For the Lambs hornes he shewes in calling himselfe the seruant of sernants ; and the voice of the Dragon , that is , of the Diuel , in taking vpon him to dispose of the soueraignties of these earthly kingdoms . Lastly , Saint Luke recordeth a reason , which the Diuell addeth to his promise , to preuent all conceit of impossibility in him to performe the same ; to wit , for that e the power and glory of all the kingdomes of the world is deliuered to him , and to whomsoeuer he will be giues it . Wherein obserue in Satan two notorious sinnes : first , a grosse lie ; for Daniel saith , f that it is Iehouah , the most high God , who beareth rule ouer all the kingdomes of men , and giueth them to whomsoeuer he wil. Secondly , arrogant and shamelesse boasting , to vaunt himselfe euen to the Lords owne face , as though he were soueraigne lord of that which belongs to God alone . The consideration whereof must moue vs , who in all godlie conuersation must be contrary to Satan , to renounce all lying , and to make conscience to speake the truth from our hearts . And also to abandon all vaine boasting of our selues what we are , or what we can do , yea rather to speake basely of our selues that so God in all good things we do may haue the glory . Lying and bragging are the properties of Satan , and therefore can not beseeme the tongue and heart of the children of God. The second point in this temptation , is the hard condition which satan would haue Christ to yeeld vnto for this gift ; If thou wilt fall down & worship me : euen to commit most abominable idolatrie in worshipping the Diuell himselfe . Heerein we may obserue sundrie things : First , that it is a principall part of the Diuels endeuours against Gods church , to seeke the ouerthrow of true religion , and the pure worship of God , by sowing therein the seeds of heresies and idolatries ; for if he dares be thus bold with Christ the head , as to seeke to draw him from the worship of his Father to such abominable idolatrie , what will he not attempt with silly and sinfull men ? The Scriptures are plentifull in shewing his indeuours this way . Michaiah saw in vision a an euill spirit offering himselfe vnto God , to become a lying spirit in the mouth of all Ahabs prophets , euen foure hundred at one time . When Iehoshuah b the high Priest stood before the Lord , Satan stood at his right hand to resist him , hee sought to hinder the building and worship of the materiall temple ; much more therefore will he seeke to hinder the building of the spirituall temple , euen the worke of the ministery in conuersion of soules whereby they are pulled out of Satans kingdome , and made pillars in the temple of the liuing God. Satan is that c enuious man that soweth tares of errors and heresies in the church of God which is the field of the good husbandman . He hindred d Paul from comming to the Thessalonians , whereby it appeares , that he did his endeuour to hinder the course of the Apostolicall ministery . In the church of Smyrna , e he cast some into prison , stirring vp wicked men so to do , thereby to hinder the embracing of the Gospell . e Iohn saw three vncleane spirits like frogges come out of the mouth of the dragon , and out of the mouth of the beast , and out of the mouth of the false Prophet . These are spirits of Diuels , working miracles , and going to the kings of the earth : thither they go for the stoppage of the Gospell ; for if kings oppose themselues they become greatest hinderers to the Gospell of all other . And these frogges , by the common consent of Catholike expositors , are the rabble of Popish Friers , Priests , and Iesuites , who seeke the infection of States thorow all the world . By all which , the Diuels enmitie against the Church is most apparent . The vse . I. This shewes what care and diligence Gods Ministers should shew for the building of Gods Church and the furtherance of the Gospell : for they should seeke to the vttermost of their power to counteruaile the enuious practise of satan against the Church . II. Euery Christian must hence learne , to pray not only for their owne good estate , but also for the welfare of Gods Church euery where , in the free passage of the Gospell , in the establishing of true doctrine , and in the continuance of constant obedience therunto . For Satans endeuour is to subuert and corrupt the truth , and to draw men from obedience ; and vnto him Gods children must euer oppose themselues , the rather because their welfare stands in the good of Gods Church . Secondlie , in this condition of Satans offer to Christ wee may obserue that his endeuour is to bring men to worship him : for if he durst attempt a demaund heerof at the hands of Christ , who shall thinke to escape this assault when oportunity serues him ? And howsoeuer men thinke it impossible , that Satan should thus far preuaile with any , as to bring them to worship him ; yet doubtlesse ( though hee could not preuaile with Christ ) heerein hee attaines his purpose in the world , and that with the greatest part thereof : for the three religions of the Iew , Turke , and Papist , doe at this day ouerspread the greatest part of the face of the earth ; and in them all , such a worship of God is propounded vnto men , wherein God is not worshipped but the Diuell . For the euidence whereof marke these two rules ; First , that all doctrines denised by man in the matter of religion , which either directly or by iust consequence oppugne the word of God , are doctrines of Diuels : 1. Tim. 4. 1. 3. Doctrines repugnant to the word , touching mariage , and meares , are doctrines of Diuels ; and so by proportion are all such like . Secondly , all deuised worship of God by man , against Gods word , is no worship of God , but of the Diuell : 1. Cor. 10. 20. The things which the Gentiles sacrifice , they sacrifice vnto Diuels and not vnto God. Doubtlesse , the Gentiles intended to worship God in their images , but because that worship was not according to Gods wil , the Apostle respects not their intent , as a thing that could nothing auaile in this case , but saith peremptorily , their worship was done vnto the Diuell . And in reason it must bee so , for why should wee thinke , that God should accept that for his worship which is not agreeable to his will , but denised by man according to the will of the Diuel ? From these two rules it will follow , that the best of the three forenamed religions , is no worship of God , but of the Diuell : for all of them haue such worship as is deuised by man , & not of God ; The Iew worships God out of Christ ; and so doth the Turke : yea and the Papists worship God , but yet out of the true Christ ; for ( as hath beene shewed elsewhere ) the Christ of the Papists is a counterfet Christ. And in many other points of their religion , there is apparent repugnancy to the word of God : yea of their sacrifice of the Masse , wee may as truly say as the Apostle did of heathen idol worship , that they sacrifice not vnto God , but to the Diuell ; for therein is as vile , accursed and abominable idolatrie , as euer was deuised by man. So that it is plaine the Diuel doth mightily preuaile in causing men to worship him . Yea hee preuaileth thus not onely in the world , but in Gods Church ; for all such as ( notwithstanding their outward profession ) haue their hearts set vpon the world , more eagerly affecting the honours , profits and pleasures thereof then God and his word , do in deed and truth worship the Diuell ; for hee is the a God of this world , ruling in the heart of the children of disobedience , by the baites of honour , profit and pleasure he steales mens hearts from God , and so heerein they doing the will of the Diuell , must needs worship him ; for looke whereon a man seteth his heart , that hee maketh his God. Thirdly , heere obserue that the Diuell would faine make a couenant with Christ ; for worship at Christs hands , he wil giue Christ the glory & riches of the world ; heereto is nothing wanting but Christs consent . Whereby we see that it may bee true which sundrie times wee heare of , and many histories do record , to witte , that some persons doe make a league with the Diuell , wherein the Diuell couenanteth to be seruiceable vnto them in procuring them honour , riches , pleasures , or great renowme for some strange actiuities , wherto he will enable them , vpon condition that they for their parts giue vnto him , their bodies , their soules , or their bloud . Some indeed are of mind , that such things are meere forgeries and delusions of the Diuell , and that no league can bee made betweene him and man ; but they are deceiued , for hee attempted in effect such a thing with Christ , what will hee not therefore do with silly and sinfull men , especially when he finds them cast downe with discontents ? And thus much for the Diuels assault . The third point in this conflict is Christ answer . vers . 10. Then Iesus said vnto him , Auoid Satan ; for it is written , thou shalt worship the Lord thy God and him only shalt thou serue . This I will handle as the words do lie in order . Before his answer hee propoundeth a speech of indignation and detestation both of the Diuell and his offer , auoid Satan , as if he should say , I haue heard thee Satan to speake imuriously against my fathers word , and against my selfe ; and now againe , thou vtterest blasphemy against my father , wherein thou goest about to dishonour him greatly ; but I abhorte thee Satan , and these thy temptations , therfore hence , auoid , and haue no more to do with me . In this detestation of Christ towards Satan , for vttering blasphmie against his father , in his chalenge to haue power to dispose of all the kingdomes of the world as being his own ; we are taught , not onely to greeue at such blasphemies as we shall heare vttered against God , but to testifie our detestation and indignation towards them . The world is full of black mouthed Rabshekaes , who wil not spare to blaspheme the glorious name of our God , & to scoffe & deride his sacred word : now whē we meet with such , we must not be like Stoicks without affection , but in Christian wisdome from bleeding harts for the reproch of God , shew forth godly zeale and indignation for the rescue of his glorie . The Hypocriticall practise of wicked Iezabel a in proclaming a fast vpon the false accusation of Nabothes blasphemie against God and the king , may teach Gods Church to be zealous indeed a-against all blasphemers . When Rabiheka railed on the God of Israel , b good king Hezekiahrent his clothes , and humbled himselfe in great measure for that reproch against his God. Teares c were Dauids meat day and night , while the heathen among whom he was constrained to liue , said vnto him where is thy God ? And iust Lot d vexed his righteous soule from day to day with the vnlawfull deeds of the filthie Sodomites , liuing among them . The practise of these godly men must be a president for vs to follow , that we heare no blasphemie against God without detestation . And as all Gods children must practise this duty , so especially Masters of families : Dauid e would not suffer a lier or a slanderer to come in his sight , or to abide in his house ; much lesse would he haue endured a blasphemer of God , or a slanderer of his word . The law commanded that the f blasphemer should he stoned to death , who wittinglie and willingly spake a word against God ; and no doubt this law is perpetuall . Let a man but speake a word of disgrace against an earthlie prince , and it costs him his life , and that iustlie : how much more then should he die the death though he had a thousand liues , that shall blaspheme the king of kings ? Shal one that hath been baptized into the name of Christ , say there is no God , and that the Scriptures are but a deuice of man , and yet liue ? God forbid , for this hellish sinne defiles a kingdome . And therefore the Magistrate with the sword of iustice must cry out against such wretches , Away from vs blasphemers . Secondly , in this Auant of Christ giuen to Satan , wee learne how to behaue our selues against entisers from religion and the obedience of God ; wee must hold them as limmes of the Diuell , and in that regard haue nothing to do with them , but with Christ bid them auoid from vs. The g Lord commanded that in this case , Parents should not spare their owne children ; nor children spare their Parents , if they were enticers to idolatrie , but their owne hands must be first vpon them to put them to death : Our Sauiour Christ would not spare Peter when he gaue him bad counsell , to spare himselfe from suffering that which God hath ordained for him , but saith vnto him , h get behind me Satan . So that we are without excuse if we shal reiect this counsel of Salomō , i Heare no more the instruction , that causeth to erre from the words of knowledge . Thirdly , heer by we also learne how to behaue our selues towards satan when he is violent and importunate in his temptations , to wit , that howsoeuer we may reply to them out of Gods word when they are more milde , yet when Satan begins therein to shew his force and violence we must not reason with him ; for Christ would not endure his blasphemy , though hee answered his temptations . In schooles of learning it is counted a simple part to hold alwaies to the conclusion ; but in the schole of Christ when the conscience is to deale with Satan , the safest way is by both hands of faith to lay fast hold of the conclusion ; cleause fast to Christ , let the Diuell say what he wil , be not drawen thence one iot . After Christ hath shewed his detestation to Satans blasphemy he answers his temptation ; saying , It is written , thou shalt worship the Lord thy God , &c. And whereas he saith the third time , it is written , taking his answer from the Scripture ; it teacheth vs that Scripture of it selfe is of power sufficient to vanquish the Diuell . This the Church of Rome wil not admit ; for they make Scripture to bee of two kinds ; inward and outward ; By inward Scripture they meane , the vniuersall consent of all Catholikes in all ages . And by outward Scripture , they vnderstand the written word contained in the Bible . Now they say , inward Scripture is the more excellent ; for the outward Scripture they call a dead letter , of little or no power ; & they make general councels equall with them for substance of doctrine . If this were true , Christ would not haue alledged outward Scripture , as they call it ; but hee knew the written word was the powerfull weapon , sufficient to vanquish the Diuell . And therefore heerein they doe shamefully blaspheme the truth of God , and so God himselfe . Secondly , this allegation of Christ teacheth vs , how to behaue our selues against all enemies to the truth , that would allure vs to heresie , as to Popery , Anabaptisme or such like ; namely to stick fast to the text of Scripture , and not to suffer our selues by any meanes to bee drawen from it . It may bee thou art vnlearned and thine enemie both learned and eloquent ; yet heere is thy refuge , cleaue the faster to this written word , and if thou haue one text for thy truth , make more account thereof , then of all the restimonies of councels , fathers , or men whatsoeuer . This instruction is needfull , for it may bee God will suffer seducers to try his children , and then , vnlesse they keep sure this ground of faith , they shall surely be seduced . The text which Christ alledgeth for his answer , is taken out of Deutr. 6. 13. where the words are thus read ; Thou shalt feare the Lord thy God , and serue him . At the first , it may seem that Christ misalledgeth that text , and corrupteth it : for where Moses saith , Thou shalt feare the Lord thy God ; Christ saith , Thou shalt worship the Lord thy God : and to the latter part Christ addeth the word onely ; saying , him onely shalt thou serue , for that which Moses saith , and serue him . But the truth is , heere is no corruption , but a most worthy allegation , as wee shall plainly see , if wee consider two things : first , that Christ and his Apostles in alledging the Scriptures of the old Testament , did not so much respect the words as the true and proper meaning of the place . Secondly , that they oft expound the places which they alledge , and therupon do sometimes vary in word , but stil retaine the true sense and meaning . So it is in this text alleaged : Moses saith , thou shalt feare the Lord thy God , vnderstanding by feare , religious awe and reneronce : And Christ saying , thou shalt worship or adore the Lord thy God , vnderstandeth by worship , outward adoration in bowing of the body , whereby we testifie the inward awe and reuerence of the heart , as when we humble our selues to call vpon God by praier . And this change of words by Christ , serues for excellent vse in this place , to wit , to let vs more clearly see what this feare of God is . To feare God in that place is from a reuerent awe of the heart towards God to humble a mans selfe in prostrating his body before the Lord , either to praise God for benefits receiued , or to pray vnto him for gifts and graces needfull . Againe , for the word which he addeth , therein is no fault at all , for the ful sense and true meaning of Moses text must needs include so much , as the prohibition annexed in the verse following doth plainly shew : for saying thou shalt feare the Lord thy God and serue him : and adding , Thou shalt not walke after other Gods , vers . 14. is it not all one , as if hee had said , thou shalt serue him only ? so that we haue inst cause to blesse God for the true and plaine explaning of the words , and not to surmise the least corruption in the alledging of them . Now then for our further instruction in this text alledged , consider two points : first , what worship and seruice is : secondly , to whom it belongeth . First , worship in generall betokeneth , the exhibiting and giuing of reuerence and honour to another . This worship is two-fold ; Ciuill , or Diuine ; Ciuill worship is that outward reuerence and honour which one man giues to another , as by prostrating the body , bowing the knee &c. The end of Ciuill worship is , to testifie and acknowledge superiority and preheminence in another , either for authority and office , as the subiect worships his king and gouernour ; or for gifts and graces , or for old age ; as inferiours in gifts and yonger in age by due reuerence must acknowledge . In this Ciuill maner did Iacob bow himselfe euen times to his brother Esau , thereby acknowledging him for his superiour and better , Gen. 33. 3. Thus also did Abraham bow himselfe before the Hittites , Gen. 23. 7. And Lot vnto the Angels that came into Sodome , taking them to be but men , Gen. 19. 1. And in this ciuill maner it is lawfull to kneele before Kings and Princes , to testifie our subiection vnto them , and loyall acknowledgement of their preheminence ouer vs vnder God. Diuine worship is the ascribing of Diuinity to the thing we honour , wherby we make it vnto vs some diuine thing aboue the order of any creature . A man may ascribe Diuinity vnto a thing foure waies : first , by attributing the Godhead vnto it , or giuing vnto it such honour whereby he acknowledgeth the same to be God. Secondly , by ascribing vnto it the attributes of God , as omnipresence , omnipotency , to bee most iust , to know all things &c. Thirdly , by accepting and acknowledging it to be the Creator and Gouernour of all things . Fourthly , by acknowledging it to bee the giuer of all good things , the defender and deliuerer from all euill . And to whatsoeuer thing in worship a man ascribes any of these , to the same doth he ascribe Diuinity . This diuine worship doth principally consist in religion and piety ; for by religion , which indeed is Gods worship , and by piety , do men ascribe vnto a thing diuine and religious honour . Diuine worship is two fold : Inward in the mind ; or outward in the body . Inward diuine worship is , whē a man giues his heart & soule to any thing , deuoting thereto the affections of his heart , as loue , feare , ioy , hope , faith and confidence , and that because he conceiueth it to be God , hauing diuine properties , as omnipotency , infinite wisedome , iustice , mercy , &c. or being the Creator and Gouernour of all ; or the giuer of all good things vnto him , and his preseruer from all euill . This deuoting of the heart and soule vnto God with the faculties & affections therof , is the ground and substance of all diuine worship , and indeed can be giuen to nothing but to that which is God , or conceiued of as God. Outward diuine worship is , when a man shall any way bow , prostrate , or cast downe his body to any thing , thereby to testifie , that his mind and heart are deuoted to it : as that hee holds it to be God , to be omnipotent , &c. Creator and gouernour , and his preseruer , and therfore hee doth repose his trust and affiance therein , set his loue , joy , and feare thereon aboue all other things . And heere wee may obserue a difference betweene Ciuill worship and Diuine . By outward ciuill worship we only acknowledge preheminence and superiority in another , in regard of authority , of gifts , age or such like . But by outward diuine worship wee acknowledge diuinity to be in the thing wherto we bow or prostrate our selues . Againe , wee must heere also remember , that outward diuine worship serues onely to restifie the inward , euen to make knowen what thing it is which wee conceiue to be God , and whereto wee haue deuoted the affections of our hearts . Thus we see what worship is , and the kinds thereof . And heere we must vnderstand our Sauiour Christ to meane , outward diuine worship , as if hee should say , Thou shalt religiously submit , bow or prostrate thy body vnto God in praier or thanksgiuing , thereby testifying that thou hast deuoted thy heart and soule vnto him , not onely conceiuing him to be the diuine essence , omnipotent , infinite &c. but also that thou doest rest and relie on him as on thy Creator , who doth blesse thee with all good things and preserue thee from all euill . Besides this worship , Christ doth mention a seruing of God , which being distinguished from worship must needs import some other thing . Seruice in generall , is nothing else but the giuing and performing of obedience to the commandement of another . This seruice is twofold ; absolute , or in part . Absolute seruice is , when a man obeies the commandement of another without any condition or exception , and that not only in body outwardly , but in soule and conscience , in thought , will & affection . And this absolute seruice is proper to God alone , for wee must neuer call his commandements into question , but looke what God commands and as hee commands it , so must we simply and absolutely yeeld obedience thereto , not only outwardly in body , but inwardly in soule and spirit with the powers and faculties thereof , and in all the affections of our heart . Seruice in part , is that which is due to gouernours and superiors from their inferiours in the Lord : for God hath giuen power to magistrates heere on earth to make lawes for the good of ciuil estates , in yeelding obediēce wherunto , their inferiors must doe them seruice ; yet not absolutely , but with restraint , to wit , in the Lord , so far foorth as their commands agree with the wil of God , and crosse not his command . Againe our obedience vnto them is in body and outward conuersation : indeed we must from the heart yeeld seruice and obedience vnto them : but yet the conscience properly cannot bee bound by mens lawes , they only concerne the outward man in speech , gesture and behauiour . Now of these two kinds of seruice , our Sauior Christ speaketh here , of simple and absolute seruice , whereby both soule and body with all the powers and parts thereof yeeld absolute obedience and subiection to the will and commandement of God. Wee see what worship and seruice is heere required : Now wee must obserue the person to whom the same is to be giuen , in these words : The Lord thy God : Diuine worship whether inward or outward , and absolute seruice of the whole man , must be giuen to no creature , Angell or man , be they neuer so excellent , but to the true God alone . The scope and drift of the first and second commandements , is to bind euery man to giue so much to his God , and to beware of giuing the same to any other besides the Lord. And the practise of the good Angell that talked with a Iohn , doth shew the same thing , for when Iohn fell before his feet to worship him , the Angell said , see thou do it not : — worship God. Where we see the good angels do striue for the furtherance of Gods right in these duties , howsoeuer this wicked spirit tempting Christ , doth heerein seeke Gods great disgrace . And thus we may perceiue that Christs applying of this text against Satans temptation is most pregnant ; for Satan requiring of Christ the prostrating of his body before the Diuell , in token that he did worship him as the giuer of those kingdomes which he offered vnto Christ , is iustly repulsed by this text , which bindeth euery man to giue outward diuine worship , whereby the inward worship of the heart is signified , to God alone and not to any creature . Heere then we may learne , that it is not lawfull to giue to Saint or Angel , or any creature whatsoeuer , outward diuine worship or adoration , whereby the inward deuotion of the heart is testified . This text is plaine to the contrary , and the reason we haue heard , because diuine prostrating of the body to any thing , is a testification that we ascribe diuinity vnto it some way ; which without the guilt of idolatrie cannot bee done to any creature : for let a man worship Saint or Angell by praier or thanksgiuing , and therein he doth ascribe vnto them some propriety of the diuine nature , as , to know the heart , to be able to heare , to helpe or such like . The Papists heere say , they doe not thinke the Saints to whom they pray , to be God , neither do they worship them as God. But this will helpe them little : for the Diuell mouing Christ to yeeld vnto him outward diuine worship , neuer meant , that Christ should adore him for God , but onely desired , that by this outward adoration of prostrating his body before him , Christ would acknowledge him to be the giuer of those kingdomes , ( for he durst not be so bold as absolutely to desire to be worshipped for God ) and yet Christ tels him , that outward diuine worship euen in respect of the acknowledgement of such a gift is proper to God alone . And yet the church of Rome do giue vnto Saints , that which the Diuell demands and Christ denies by appropriating it vnto God : for they make seuerall saints deliuerers and protectors from seuerall diseases and dangers : as the Virgin Mary a from shipwracke ; S. Roch b from the pestilence ; Raphael c from sore aies ; d Apollonia from the tooth-ach ; And e Catharine for al maner of afflictions . Yea they make them patrons and protectours of whole countries and kingdomes , as Saint Iames for Spaine ; Saint Denis for France ; Saint Patricke for Ireland , &c. Now sith many a one may giue a kingdome that cannot defend it let all men iudge whether they doe not giue more vnto Saints , than Satan demanded to be acknowledged vnto him by our Sauiour Christ : yea they make them intercessours for the procuring of the sauour of God and life euerlasting : they call the Virgin Mary , the Queene of Heauen , and pray to her , that by the authority of a mother , she would command her sonne to heare their praiers ; which is to make Christ a punie and vnderling vnto her ; which are greater matters then the disposing of earthly kingdomes . Heere they say , that they may do that to the glorious saints in heauen , which is done to earthly Princes ; for men adore them and in their absence fall downe before their chaire of estate . Answ. The adoration giuen to Princes , is but a ciuill acknowledgement of their preheminence : and kneeling before their chaire of estate , is only a ciuil testimony of loyaltie and subiection ; it is not directed to the Princes person being absent , but only serueth to testifie his subiection to that authoritie and power which is set ouer him in the Lord ; there is no diuine propriety ascribed by either of these vnto the person or authority of the Prince . But now in bowing down to pray to Saints , there is religious adoration giuen them , for therein be ascribed vnto them these diuine properties , that they can know the heart , heare and helpe afarre off , pray for them in particular , and such like ; by all which God is robbed of his honour . And though we condemne the Papists for giuing to Saints diuine worship , yet wee must beware of despising the Saints of God in Heauen : for there is due vnto them a threefold honour : first thanksgiuing to God for them , who inabled them by his gifts and graces , to be in their times , speciall instruments of good vnto Gods church . Secondly , we are to carrie a reuerent estimation of them being now in heauen , as of the friends of God and temples of his holy spirit . Thirdly , we are to follow the example of their godly conuersatiōs in the duties of godlinesse : But from giuing vnto them diuine worship we must carefully abstaine . Againe , if the diuine worship of saints be heere condemned , then much more is the worshipping of their reliques : then also is their instituting and obseruing fasting daies and holy daies vnto their saints heere iustly reproued . Neither can our Church heerein be condemned with them , though wee retaine the names of such daies among vs , because it is for another end ; out fasts are meerely ciuill on such daies ; and our holy dayes turned from the adoration of saints to the seruice of God , whereon also our conscience knowes her libertie giuen of God for honest labour in a lawfull calling as neede requires . Further , obserue how Christ heere ioines the worship of God and the seruice of God together : teaching vs not to content our selues with doing the duties of Gods worship , but withall wee must yeeld vnto him absolute seruice and obedience . Men commonly thinke they haue done enough , if on daies appointed they come to the Church and there performe outward worship vnto God in hearing the word , in praier , and receiuing the Sacraments ; these , I confesse be worthy workes if they be well performed : but heerein is the common errour , that when they haue performed this outward worship they make no conscience of absolute seruice , the thing which Christ heere ioines to worship ; they thinke that in their callings they may liue as they list , either idly or vniustly , by fraud and dissembling : but seuer not thou seruice from worship , which Christ hath ioyned together , lest God say vnto thee forthy worship as hee did once to the Iewes a My soule hateth your new moones and your appointed feasts , they are a burden vnto me , &c. What , doth God hate that worship himselfe appointed ? no , but he hares the seuering of it from seruice and obedience wherein they should shew foorth to their brethren , loue , iustice and mercy : he reiects all seruice at their hands , because their hands were full of blood , v. 15. Read Micha . 6. v. 6. 7. 8. The offering of sacrifice was a speciall part of worship vnder the Law , and yet though a man should bring for his sacrifice thousands of Rammes , or ten thousand riuers of oile , nay though he brought his first borne , the fruite of his body for the sinne of his soule , yet all is nothing without iustice , mercy , humbling himselfe and walking with his God , vers . 8. Let vs therefore serue God sincerely in our conuersations , as wee seeme to honour him in duties of religion ; let vs shew the feare of God in our liues ; for worship without seruice , is like the cutting off of a dogs head , or offering swines flesh &c. as I say 66. 3. which is abhomination to the Lord. Thirdly , obserue that Christ addeth only to Moses words , for the better clearing of Moses meaning ; which may serue for our iust defence against the Papists ; they blame vs greatly for teaching that a man is iustified by faith only , saying the word only , is not in any place ascribed to iustification by faith . We answer , in all the old testament this word only is not ioyned to this command , Thou shalt worship the Lord thy God , and serue him , and yet Christ saith , it is written , him only shalt thou serue , because the restraint and inhibition annexed , from giuing this worship and seruice to any other , doth in effect include only ; euen so , though in letters and syllables we doe not find this word only , adioyned to this sentence , man is iustified by faith ; yet because of the exclusion of workes vsually annexed to that phrase , as that , we are iustified by faith without the workes of the Law , Rom. 3. 28. and are iustified freely by his grace , v. 24. and that a man is not iustified by the workes of the Law , but by faith , Gal. 2. 16. hereupon I say we may hold and teach , and that truly , according to the true sense thereof , following Christs example in this place , that the scripture saith , a man is iustified by faith only . Lastly , from this commandement we must learne our duty touching Gods seruice : in word we wil all acknowledge our selues to be his seruants , but if heerin we will approue our selues to be his seruants , we must resolue and labour to yeeld vnto him absolute obedience , as well in hart , mind , will and affection , as in outward conuersation . The end of the ministery of the word is not onely to reforme the outward man , but a to cast downe the inward holds of sinne in the Imagination ; and to bring into captiuitie euery thought to the obedience of Christ. And this is done when after true repentance a man endeuoureth to yeeld vnto God totall obedience , and that from the whole man in soule and body and spirit , not for a time , but continually . VERSE 11. Then the Diuell left him , and behold the Angels came and ministred vnto him . THese words containe the third part of this description of Christs temptation ; to wit , the happie euent and issue thereof , in Christs glorious victory ouer the Tempter ; which is the principall part , wherein consists the maine comfort of Gods church ; for as in temptation Christ stood in our roome and stead , so is this victory not his a lone , but the victory of his Church . This issue conteines two parts . First , Satans departing from him . Secondly , the ministery of good Angels vnto him . For the first , Then the Diuell left him : that is , after that by temptations he could nothing auaile , then he betakes himselfe to flight . In this appeares the vnspeakeable mercie of God vnto his Church , in mitigating , and in due time putting an end vnto the afflictions and temptations thereof ; for the case of Christ the head in this conflict , is the case and condition of all his members . Now heere we see what a gratious issue , the Lord put to these great assaults of Satan ; in due time his enimie flies : and so will the Lord deale in all the miseries of his Church , & children : God promiseth to Dauid concerning Salomon , a that if he sin , hee will chastise him with the roddes of men , and with the plagues of the children of men : that is , with such punishments as he shall be able to beare , but his mercy he will not take from him . The Prophet Habacucke in his complaint against the wrong & violence of the wicked done to the iust , is somewhat impatient towards God for his delay . Hab. 1. 2. 3. Therefore in the vision afterward shewed vnto him , he is bid to waite for deliuerance , for though it tary , yet it shall surely come and shall not stay , Cha. 2. 3. Thus Paul comforteth the Christian Corinthians , God is faithfull , and will not suffer you to be tempted aboue that which ye are able to beare , but will giue an issue with the temptation that ye may be able to beare it ; 1. Cor. 10. 13. a The bodies of the two Prophets who were slaine for the testimony of the Lord Iesus , are suffered to lie in the streetes vnburied , for three daies and an halfe , that is , for some short time ; which being expired , the spirit of life comming from God shall enter into them and reuiue them ; then feare shall take their enimies , but they shall ascend vp to heauen , and their enemies shall see it . All these doe plainly manifest Gods great mercie in giuing a gracious issue to the troubles of his childrē , yea by good experience we may see the truth heereof in the happy issue that the Lord hath put to the most fearefull temptations of sundry in our time , who haue beene exercised therein , some for a yeare or two , other for longer time euen many yeares together , and yet in the end haue sung the song of ioyful deliuerance : it may be some of Gods children beare the Crosse to their dying day , yet the Lord sustains them in it by his grace , and in the end shewes them mercy and peace . Secondly , in this departure of Satan from Christ , we may obserue a notable difference between the first Adam , and the second . The first Adam was tempted and ouercome therein ; Satan preuailed in that conflict , and brings him captiue into his kingdome , hauing spiritually taken possession of him . The second Adam is tempted also , but the Diuell can find no meanes whereby to preuaile with him : the prince of this world commeth , but hath nought in mee , saith Christ , Iohn 14. 30. But after his assault is faine to flie away . Further , in this departure of Christ note two circumstances : when Satan departed , and for how long a time . First , when he departed is noted in this word then , that is after the third temptation ; when Christ in indignation for his blasphemy against God had said , Auoid Satan ; and withall had answered his temptation out of the written word , then he departs . Hence we learne : First , that the best way to vanquish satain is to giue him no ground , but to withstand him manfully at the first : Iam. 4. 7. resist the Diuell and he will flie . Now Satan is resisted , when from our hearts we cast our soules on the promises of God conteined in his word , and in the whole course of our liues pray for strength of grace to stand against all his assaults : whereby wee may see the great error and deceit of those , who accompt of Satans temptations as of fits of melancholie , and thinke they may bee remooued by musicke , merrie company and such like ; but these are no weapons to driue away the Diuell . Secondly , this also shewes their dangerous course who yeeld to Satans temptations for a time , taking their pleasure in their youth , purposing to resist him when they are olde and then to repent : too many take this course , but it is fearefull : for thus doing , they set open al the doores of their heart to the Diuel , and suffer him to take quiet possession , little considering that it is beyond their power to dispossesse him at their pleasure : For indeed heereby they become like to a man that is sick of the dropsie , who the more he drinks , the more he desires ; so hee that willingly giues place to Satans temptation , the more he sinnes , the more he may ; for the longer he is tempted , the more by yeelding is he weakened , & the greater is the danger of his endlesse confusion : therefore learne of Christ to resist betime . Secondly , in this circumstance , note that when Christ rebuketh Satan and bids him auoid , hee departs and is presently gone . Was this any vertue in satan that hee doth thus readily depart at Christs command ? no verily , though he obey , it is not praise worthy : for obedience is two fould , voluntary , and constrained ; voluntary , when the creature doth Gods command without compulsion , thus Adam did before his fail , and all holy ones that are iustified and sanctified doe thus in part in this life : Constrained obedience is , when the creature is made to obey God , wil he nil he . This is like to the obedience of rebels , who being attached and arreigned for their treasons , in suffering are made to obey the Princes lawes . And such was this obedience of Satan , forced vpon him by the powerfull command of Christ , who is Prince and Lord of all creatures . And this is to be marked , that when Christ giues foorth his powerfull command , then Satan must obey whether he wil or not . This is euident by his manifold dispossessions of vncleane spirits , who came foorth at his command , though they accompted him as their tormenter . Now that which heere befals the Diuell , shall one day bee verified of all wicked men ; if they will not now obey God willinglie , while in the ministerie of the word he bids them repent , and beleeue the Gospell ; they shall one day bee compelled , euen at the dreadful day of Iudgement , wil they , nil they , to obey that wofull voice of Christ , Depart from mee yee cursed into euerlasting fire , Mat. 25. 41. In regard whereof , wee must euer be carefull , now in the daie of grace , to yeeld vnto Christ voluntary and cheerefull obedience , vnto all his commandements both of the Law and Gospell , lest one day wee be constrained to obey in going to our endlesse wo : Satan who is a thousand-fold stronger then man , could not resist his power ; how then shall wee that are but dust and ashes stand before so great a God ? This circumstance of time is more fully noted by S. Luke , saying , a and when the Diuell had ended all the temptation , he departed from him : whereby thus much is signified , that look what knowledge , craft , or power the Diuel had , that did he imploy to the vttermost in these temptations before he left our Sauior Christ. Whereby it appeareth that Christ was tempted in the highest degree and measure that Satan possibly could attain vnto : herein did the Diuell shew the extremity of his fraude and malice against Christ ; which further appeares by this , that the Angels of heauen came and ministred vnto him for his comfort ; so as though Satan could not taint the sacred heart of our Sauior Christ with the least spot of sin ; yet in these temptations Christ was troubled with the same forrowes , griefes & vexations , which Gods children vsually feele in their temptations : The consideration whereof serues for speciall vse . First , to keepe all Gods children from despaire in the greatest extremity of their temptations , euen when they shall feele their conscience ( as it were ) set on an Iron racke , and the slashings of hell fire alreadie kindled in their soule : for Christ Iesus the head of the Church was tempted by Satan in the highest degree , so as the Angels came to minister comfort vnto him , and yet he still remained the welbeloued sonne of God ; and so may any of Gods children remaine Gods deere elect , euen then when the violence of Satan shall seem most to preuaile against them . Secondly , this teacheth vs to suppresse all rash iudgment in our selues , of all such as shall bee exercised by Satan in extreame temptations : for oft it will fall out that the conscience of Gods child shall bee so exceedingly tormented in temptation , that hee shall cry out , he is forsaken of God , and shal be damned ; when as indeed he stil remains the deare child of God , as Christ our Sauiour did Gods welbeloued in the deepest assaults of Satan . And therefore the relation published of Francis Spira his desperation , doth inconsiderately taxe him for a cast-away ; considering that nothing befel him in the time of his desperation but that which may befall the child of God : yea our owne land can afford many examples which match Francis Spira , whether we regard the matter of his temptation , or the deepnesse of his desperation , who yet through the mercy of God haue receiued comfort . And therefore in this case Christian charity must euer bind vs to thinke and speake the best . Lastly , Satans departing vpon the ending of these three temptations , giues vs to vnderstand , that howsoeuer the Diuel abound with temptations of all sorts , yet these three are the ground of all , and the most principall temptations that Satan hath ; for in this combate he did his worst , & shewed the violence of his rage and wrath . And therefore it wil needfull for vs to take special notice of them , as also of Christs repulses giuen vnto them , that so wee may be the better armed against them and the like . Thus much for the time when Satan departed . The second circumstance touching his departure is , for how long the Diuel left him , noted by Saint Luke , not for euer , but for a season . Some may say , we doe not find that Satan tempted Christ euer after this , saue only vpon the crosse , where he spotled principalities and powers , Coloss. 2. 15. Answ. The Diuell tempts men two waies : sometime by himselfe , as he did our Sauior Christ in this place and vpon the crosse , and our first mother Eue in the garden , Gen. 3. 1. sometime by men whom hee vseth as his instruments ; thus he tempted Adam by Eue ; and Iob , by the Chaldeans and Sabeans that robbed him , and by his friends who sought to draw him from his integrity , Iob. 27. 5. now though Christ were not often after this tempted immediately by the Diuel , yet by Satans instruments he was many times sore assaulted to the greefe of his heart , as by the Iewes , the Scribes , and Pharisies , Herod , and Pontius Pilate , who required signes of him , mocked and persecuted him . Heere we may see a notable patterne of the state of Gods Church & children in this world , for looke as Christ their head is sore tempted , and then let alone , and yet but for a season , being tempted againe by Satans Instruments ; so fareth it with them , one while they are exercised with outward temptations , and another while with inward assaults ; then through Gods mercy they haue freedome for a season ; but afterward Satan comes vpon them againe , either by himselfe or by his instruments : which must teach vs wisdome in regard of the state of our own Church in particular , town , that we must not dreame of a perpetuall freedome from trials and temptations , howsoeuer through Gods mercie wee haue inioyed admirable peace and tranquillity for many yeares together ; for being a part of Christs mystical body we must looke for the same condition with our head Christ Iesus , who being sore tempted of Satan was left but for a season , and after tempted againe : and therfore wee must resolue our selues vndoubtedly that trials will come ; what way , God only knoweth ; but the winter of affliction will follow our haruest of ioy and peace : and the yearely visitations , by plagues & famine , are symptomes , that is , signes & foretunners of more heauy iudgments , vnlesse we prepare to meete our God in the practise of speedy and vnfained repentance . And as this is the state of our Church in generall , so is it the particular condition of euery Christian , whose life is a continuall intercourse of trouble and peace , and therefore euery child of God must be watchfull against security , and with the end of one assault , ioyne his preparation for a new : This was the state of Christ , and the seruant must not look to be aboue his master . And thus much for the Diuels departure . The second part of the Issue of this conflict is the ministery of the angels vnto Christ ; And behold the Angels come and ministred vnto him . In saying Behold , the Euangelist commends to our consideration the view of a great wonder , to wit , that that person whom the Diuel would haue had to haue worshipped him , is here worshipped and serued of the holy Angels of God. Let no man therefore iudge of himselfe , by that which Satan would perswade him to in temptation ; Christs estate doth now appeare farre different from that which Satan would haue brought him to , & so shall all Gods children find it to bee with them after temptation , if therein they fight manfully after the example of Christ. Touching the ministerie of these Angels , here obserue three points . First , the bond that causeth the good Angels to minister vnto Christ. Secondly , their number . And thirdly , the time of their ministery . I. Point . The bond of their Ministery , is Christs soueraignety ouer the Angels , not onely as hee is God their Creator , but as hee is mediator God and man , euen the man Christ , ( I say not the manhood of Christ ) but Christ ( as I may say ) the man-God , is Lord of all Angels , and they doe him homage and seruice . And though the man-hood of Christ be not Lord of Angels , yet being receiued into the vnity of his God-head , it is thereby exalted aboue all Angels by many degrees . Wherin we may behold the endlesse goodnesse of God , in aduancing our nature , which by sinne was made more vile then al earthly creatures , far aboue the Angels in degree , by reason of this coniunction which it hath with the nature of God in the person of Christ. Now as by this bond the Angels are made ministers vnto Christ , so by vertue of the same , they become ministers to all his true members . Iacobs ladder is thus expounded by our Sauiour Christ : verily , verily , I say vnto you , heereafter shall ye see heauen open , and the Angels of God ascending and descending vpon the son of man. This sonne of man is Christ , who being God and man reacheth from heauen to earth , and from earth to heauen ; to him the Angels minister , and by him they descend to minister to all the saints of God heere on earth . The vse . 1. This teacheth vs to admire the endlesse goodnesse of God vnto his Church and children , not onely in bestowing heauen and earth vpon them , but euen giuing his glorious Angels to become ministring spirits for their protection , defence , & comfort . II. This their ministery , must admonish vs to carry our selues reuerently and holily in all maner of conuersation . If we were in the presence of an earthly Prince , oh how carefull would we be to our behauiour both for words & actions ? Much more then should the presence and attendance of Gods glorious angels , who pitch their tents about vs if we be Gods children , make vs circumspect to all our waies ; and the rather , because their ministery is for our comfort and protection , while wee keepe our selues in the straight waies of God. II. point . Their number . It is not said one Angel , but angels came and ministred vnto him . Indeed when hee was in his Agonie in the garden a little before his passion , a one Angell came and ministred comfort vnto him : so that sometime one , sometime moe attended on him ; euen as the euill spirits come to tempt , sometime one alone , as Satan did heere to Christ , and somtimes moe , as they did when he was vpon the Crosse. And as it befell Christ , so doth it to Gods children , they haue somtime one good Angell to attend vpon them , and sometime many : so likewise haue they sometime one euill spirit to assault them , and somtimes many , as the man in whom the legion was . And heereby falleth to the ground this common opinion , that euery man hath one good Angell and one bad attending vpon him , the one to protect him , the other to tempt him . But this opinion doth not wel stand with the tenour of the scripture , which thus sets out the state of men in regard of his attendance by Angels , that there are somtimes moe about him , and somtime fewer ; whether we speake of good Angels , or of euill spirits . III Point . The time when these good Angels came and ministred vnto Christ , is noted in this word Then ; that is , when the Diuel had done all he could against our Sauiour Christ : they came not in the time of his assaults , but when Satan had ended his temptations and was gone . There is no doubt , but the good Angels were alwaies about our Sauior Christ attending on his blessed person , but at this time it is like they tooke vpon them some visible shape , that so their ministery might be the more comfortable vnto him ; as it is like , the diuel appeared in some shape for Christs greater terrour in his temptations . In this circumstance of time , we may obserue a worke of Gods prouidence which he pleaseth to exercise in the time of temptation vpon his owne children ; to wit , for a time to hide his mercy from them , withdrawing the sensible feeling of his fauour . Thus he dealt with his beloued some Christ Iesus , during the time of Satans violent temptations he concealed from him the sensible assistance of the ministerie of his Angels , they shew not themselues till Satan is departed . And so fareth it many times with Gods deere children vpon whom he bestowes the good graces of his spirit , as a nourcing-mother to try the affection of her childe , will sometime hid her selfe from it , leaue it alone , and suffer it to take a knocke or a fall ; so wil the Lord leaue his children to themselues & conceale from them the signes of his fauour , suffering them to be buffered in temptation for a time , that they may find thereby what they are in themselues without Gods grace , and by feeling the bitternesse of that estate , the more to hunger and thirst after his grace and fauour , the more ioifully and thankfully to embrace it when it is renued , and the more carefully to keepe it all the daies of their life . What made Dauid to accompt so highly of the courts of Gods house , as that he esteemed the silly a birds happy that might build their nests by Gods altar , but his banishment thence , by the persecution of Saul wherin hee was constrained to remaine in b Meshech , and to dwell in the tents of Kedar ? And so when the people of God were in Babell , remembring Zion they wept ; oh then , b let my right hand forget to play , if I forget thee O serusalem ; let my tongue cleaue to the roofe of my mouth if I prefer not Ierusalem to my chiefe ioy . But vnto many this doctrine of temptations will seeme to small purpose , nay altogether needlesse , for that they neuer felt any such conflicts with the Diuell , they defie him from their harts , and they trust to God neuer to be troubled with him : this is the common estate of most men ( those onlie excepted who haue felt how hard a thing it is truly to repent and beleeue ) thus to blesse themselues in a carnall peace ; but sillie soules , they know not their owne hearts nor the fearfull case in which they stand ; for all the true members of Christ must be made conformable vnto their head ; now he was consecrated the prince of their saluation through afflictions , Heb. 2. 10 : his soule was heauie vnto the death , before he could finish the worke of our life : yea he is tempted by Satan before he is comforted by the Angels ; those therefore that were neuer tempted haue yet no fellowship in his afflictions , they haue not begunne any conformitie with Christ , so as it is like they are still bondslaues vnto Satan , for if they had escaped out of his snare , they should feele his assaults to get them in againe : in regard heereof the childe of God is constrained to buckle hard with Satan in temptation , and to pray many a time to be deliuered from his buffeting . And indeed howsoeuer for the present this be not ioyous , yet they may count it exceeding great gladnesse , as the c Apostle saith , not onely for this triall of their faith which bringeth forth patience , but also because herein they become like vnto Christ in his humiliation , which may giue them assurance that they shall be like him in glorie : d for if we be dead with Christ we shall also liue with him , and if we suffer we shall also raigne with him . Adde further that these men that neuer felt the assault of Satan , are as yet vnder a most fearfull iudgment of God in hardnesse of heart . When Christ sedde fiue thousand men with fiue loaues and two fishes , e he distributed it by the hands of his disciples ; But after it is said , they perceiued not this matter of the loaues , and this reason is rendred , because their harts were hardned , vers . 52. And so it is with them that neuer feele the temptations of Satan , for he goeth about continually like a roaring Lion seeking whom he may deuoure , as they whose hearts are not hardned do well perceiue . To conclude therefore , let these men who yet neuer felt in themselues these assaults of Satan , vnfainedly endeuour to change the course of their liues by the practise of true repentance in eschewing euill and doing good ; let them giue themselues sincerely to the exercise of praier for the remouall of their stony hearts , and the renuing vnto them hearts of flesh , let them heare the word and doe the same ; and then they will shortly sing another song , to wit , that whosoeuer will liue godly in Christ Iesus must suffer temptations and be assaulted by the Diuell ; and then will they finde that this doctrine is needfull , yea they wil blesse God for this worke of his spirit that caused these temptations of Christs to be so particularly recorded , with his happy issue and victory ouer them all , not only for himselfe but for all his members , that in their temptations they may looke vnto Iesus , lest they should faint in their minds , for in that he suffered and was tempted he is able to succour them that are tempted , Heb. 2. 18. ROM . 16. 20. The God of peace shall tread Satan vnder your feete shortly . The grace of our Lord Iesus Christ be with you . Amen . ERRATA . PAg. 4. c. 1. ● reade , Iob. 36. 5. pag. 18 col . 1. marg . reade , Mark. 1. 24. 25. pag. 21. c. 2. lin . 15. reade , bodily substance of . pag. 25. the number is 19. for 25. pag. 30. c. 1. marg . reade , Ezek. 18. 27. pag. 32. c. 1. marg . reade , Nehem. 8. 8. pag. 43. in the title , reade , Mat. 4. 10. pag. 47. c. 1. l. 50. reade , despising . A Table of the places of Scripture here cited : The first number notes the Chapter , the second the verse , the third the Page : the letter ( c ) the Columne . Genesis . Chap. Verse . Page . 2 18 6. c. 2. 3 1 7. c. 1. & 51. c. 1.   4 9. c. 1.   5 28. c. 2.   6 37. c. 2.   15 17. c. 1. 4 13 11. c. 2. 19 1 45. c. 1. 22 1 7. c. 2. 23 7 45. c. 1. 24 63 7. c. 1. 33 3 45. c. 1. Exodus . 2 15 2. c. 2. 4 11. 12. 6. c. 1. 12 23 31. c. 2. 17 7 33. c. 2. 34 28 10. c. 1. 35 30. 31. 6. c. 1. Leuit. 24 14 43. c. 1. 26 26 21. c. 2. Numbers . 11 29 3● c 2. 14 22 34. c. 2. Deut. 6 13 44 c. 1.   14 44. c. 2.   16 32. c. 1. & 33. c. 1. 8 3 20. c. 1. 13 1 37. c. 1.   6-9 . 43. c. 2. 34 1. 2. 36. c. 1. Iosua . 5 14 40. c. 1. Iudges . 6 17 34. c. 1. 20 26 10. c. 1. 1. Samuel . 7 6. 10. c. 1. 10 9. 5. c. 1. 17 45. 6. c. 1. 18 9. 11. 2. c. 2. 26 7 19. c. 2. 28. 14 37. c. 1. 30 6 22. c. 2. 31 13 10. c. 1. 2. Samuel . 7 14 48. c. 2. 11. 2 38. c. 1. 23. 16 35. c. 1. 1. Kings . 1 39 40. c. 1. 17 14 23. c. 1. 19 8 10. c. 1. 21 9. 10 43. c. 1. 22 22. 3. c. 1. & 41. c. 1.   31. 3. c. 1. 2. Kings . 2 11 3. c. 2. 6 17 40. c. 2. 19 1 43. c. 1. 20 8 34. c. 1. 1. Chron. 10 12 10. c. 1. Nehem. 8 8 32. c. 1. Hester . 4 16 10. c. 1. Iob. 1 7 39. c. 2.   12 4. c. 1. & 29. c. 2.   19 25. c. 1. 2 3 9. c. 1. 13 15 23. c. 1. 23 10 31. c. 2. 27 5 51. c. 1. 29 6 23. c. 1. 31 1 37. c. 2. 36 5 4. c. 1. Psal. 15 4● 39. c. 2. 19 13 28. c. 1. 27 8 4. c. 1. 34 8 34. c. 1. 37 5 34. c. 1. 42 3 43. c. 1. 78 18. 19. 7. c. 2. & 33. c. 2. & 34. c. 1.   22. 33. c. 2.   30. 31. 22. c. 1.   41. 34. c. 1.   71. 72. 5. c. 1. 84 1. 2. 3. 53. c. 1. 91 11 30. c. 1. & 31. c. 2. 95 9 33. c. 1. 101 7 43. c. 1. 105 16. 17. 31. c. 2. 119 11 19. c. 2.   37 37. c. 2.   71 31. c. 2. 120 5 53. c. 1. 137 1. 5. 6. 53. c. 1. 147 18. 20. c. 2. Prou. 1 10 5. c. 1. 4 23 37. c. 2. 10 19 31. c. 1. 13 20 5. c. 1. 16 3 23. c. 1. 19 27 43. c. 2. 22 24 5. c. 1. Eccles. 4. 10 6. c. 2. 9. 2 25. c. 1. Isai. 1 14. 15. 47. c. 2. 3 1. 21. c. 2. 7 11. 12. 13. 34. c. 1. 11 6. 7. 8. 11. c. 1. 30 21 28. c. 2. 37 36 40. c. 2. 40 3 11. c. 1. 66 3 ●8 . c. 1. Ierem. 13 4 24. c. 1. Ezek. 8 3 24. c. 1. 9 4. 6. 31. c. 2. 18 27 30. c. 1. 40 2 36. c. 1. Daniel . 4 22 40. c. 2. 10 2. 3. 10. c. 1. Hosea . 4 1. 2. 19. c. 2. Micha . 6 6. 7. 8. 48. c. 1. Habacuck . 1 2. 3. 49. c. 1. 2 3 49. c. 1. Haggai . 1 6 21. c. 2. Zacharie . 3 1 3. c. 1. & 26. c. 2. & 41. c. 1. 13 4 37. c. 1. Malac. 3 10 33. c. 1.   15 34. c. 2. Matth. 5 21 25. c. 2. 7 24. 25. 14. c. 1. 8 23. 24. 2. c. 2.   32 4. c. 1. 12 38 34. c. 1. 13 39 41. c. 1. 15 22 24. c. 2. 16 23 13. c. 2. & 43. c. 2. 17 15 14. c. 2. 23 13. 14. 25. c. 2. 25 1. 2. 28. c. 1.   41 50. c. 1. Marke . 1 12 3. c. 2.   17 5. c. 2.   24. 25. 18. c. 1. 5 5 6. c. 2. 6 41. 52. 53. c. 2. 15 32. 28. c. 2. Luke . 2 52 6. c. 1. 4 1 3. c. 1. & 5. 2.   3 11. c. 2. & 18. c. 1.   5 38. c. 1.   13 50. c. 1. & 51. c. 1. 5 16 7. c. 1. 9 23 24. c. 1. 11 16 34 c. 1.   42 28. c. 2. 12 19 22. c. 1. 13 16 24. c. 2. 16 19. 20. 23. c. 1. 18 22 7. c. 2. 21 34 10. c. 1. 22 31 3. c. 1.   43 52. c. 2. 23 8 28. c. 2.   42 30. c. 1. Iohn . 1 1 20. c. 2.   51 52. c. 1. 3 16 35. c. 2. 4 44 52. c. 1. 6 53 12. c. 1. 8 44 13. c. 1. 13 27 8. c. 1. 14 30 49. c. 1. 16 22 16. c. 1. Acts. 4 13 5. c. 1.   24. 25. 3. c. 2. 8 21. 35. c. 2.   39. 40. 3. c. 2. 9 9 10. c. 1. 13 10 9. c. 2. 13. c. 2. 15 10 34. c. 1. 16 17. 18. 18. c. 1. 20 22. 4. c. 2. 27 33 10. c. 1. Rom. 3 24 48. c. 1.   28 48. c. 1. 6 1 27. c. 2. 8 14 4. c. 1. 1. Cor. 2 5 33. c. 1. 4 9 4. c. 1. 10 13 4. c. 1. & 49. c. 1.   20 42. c. 1. 2. Cor. 1 4 3. c. 1. 2 7. 11. 28. c. 2.   11 31. c. 1. 3 6 5. c. 1. 4 4 42. c. 1. 10 4. 5. 48. c. 2. Galat. 2 16 48. c. 1. 5 25 39. c. 2. Ephes. 2 2 9. c. 1. 4 13 28. c. 1.   27 18. c. 2. 6 11 2. c. 2.   17 19. c. 1. Philip. 3 8 16. c. 2. Coloss. 1 10 5. c. 2. 2 14. 15. 13. c 2. & 51. c. 1. 1. Thessal . 2 18 41. c. 1. 3 5 12. c. 2. 1. Tim. 3 6 9. c. 1. 4 1. 3. 41. c. 2.   7 13. c. 1. 6 9 22. c. 1.   17 22. c. 2. 2. Tim. 2 11. 12. 53. c. 2. Hebr. 1 2 20. c. 2. 2 10 53. c. 1.   17. 18. 9. c. 1. & 54. c. 1. 11 6 13. c. 1. Iames. 1 2 4. c. 2. & 53. c. 2.   13 7. c. 2. 3 14. 15. 9. c. 1. 4 7. 13. c. 1. & 18. c. 2. & 49. c. 2. 1. Pet. 1 25 20. c. 2. 2 9 5. c. 2. 4 17 31. c. 2. 5 7 23. c. 1.   8 9. c. 1. 13. c 1. 2. Pet. 1 5. 16. c. 1.   10 16. c. 1. & 28. c. 1. 2 8 43. c. 1. 1. Iohn . 4 1 29. c. 2. Iude. 0 4 27. c. 2. Reuela . 2 10 41. c. 1.   13 5. c. 1. 11 8. 9. 10. 49. c. 1. 12 3. 4. 3. c. 1.   9 9. c. 1.   10 19. c. 1. 13 11 40. c. 2. 16 13. 14. 41. c. 1. 18 4 26 c. 2. 19 10 46 c. 1. A Table of the speciall points to be obserued in this Exposition : The first number notes the Page , the second the Columne : ( b ) notes the beginning of the columne , ( m ) the middle , and ( e ) the end . A ADoption , Satan would driue vs from assurance of our Adoption . 16. 1. b. We must specially labour for assurance of our adoption . ibid. m. Affections : how to moderate them in all estates . 23. 1. b. Alleaging of Scripture ; Christ and his Apostles therein respected the true meaning therof . 44. 2. e. In alleaging scripture they expound it . 44. 2. b. Ministers should be carefull not to wrest it in their allegations . 31. 1. m. Ambition , a bait for Satan in the subuersion of kingdoms . 40. 1. b. Angels : The bond their ministery vnto Christ and his children . 51. 2. e. Their number that doe minister vnto men . 52. 2. b. Each one hath not a good Angell and a bad . 52. 2. m. B Baptisme : why Christ was baptized . 1. 2. m. Blasphemers : how wee should behaue our selues towards them . 42. 2. e. Blasphemers of God ought to die . 43. 1. e. Boasting : vaine boasting ought to be auoided . 40. 2. e. C Calamity : Gods children haue specaill protection in common calamities . 31. 2. m. Callings A man must not leaue his calling for the trouble thereof . 4. 2. e. Men set apart for speciall callings are other men . 5. 1. e. Christians should walk worthy their calling of grace . 5. 2. m. Whom God calleth hee fitteth thereto . 6. 1. m. Carking care , how auoided . 22. 1. e. Cary : Satan may carry men in the aire . 24. 2. m. Yea God children . 36. 2. m. Christstemptation : The time when 1. 1. e. He was led by the spirit to be tempted . 3. 2. b. How he went furnished to be tempted . 3. 2. e. Christ was tempted in the highest degree that Satan could . 50. 1. e. Church : no iudge of scripture . 32. 2. e. Euery one ought to seeke the good of Gods church . 41. 2. b. Church militant in this world , as in a wildernesse . 11. 1. e. It hath entercourse of temptations . 51. 1. e. Comforts to Gods church : Christs power in subduing Satan , in his humility . 19. 1. b. Christ moderates their afflictions and temptations . 48. 2. e. Company : none ought to thrust himselfe into bad company . 5. 1. b. Contentation in extreame misery ; how gotten . 22. 2. m. D Danger : no man must runne into danger without a calling . 4. 2. b. Deferring of resistance to Satan very dangerous . 49. 2. m. Desert : see wildernesse . Desertion : of Spirituall desertion . 52. 2. e. Despaire : how Satan works it in a guilty conscience . 38. 1. b. Comfort against despaire . 50. 2. b. Diuell , see Satan . Diligence in our calling hath special prerogatiue . 32. 2. b. Diuinity , ascribed to a thing foure waies . 45. 1. m. Doctrine : Carnall men neglect Christs doctrine , but affectmiracles . 28. 2. m. E England Gods true church . 25. 2. b. Enticers to idolatrie : how to be respected . 43. 2. b. How to be auoided . 44. 1. m. F Faith : Satan seekes especially the ruine of our faith . 15. 2. m. Fasting : three kinds of fasts . 9. 2. e. How long a man may fast , and yet liue . 10. 1. e. Why Christ fasted forty daies . 10. 2. b. Lent-fast misfounded on Christs fast . 10. 2. e. Filled : Christ was alwaies filled with the Spirit . 5. 2. e. yet hee increased therein . 6. 1. b. Food and raiment : How to Consider rightly thereof . 21. 2. b. We ought to sanctifie it vnto vs by praier . 22. 1. b. Francis Spira too rashly iudged a castaway . 50. 2. e. G Gainsaying of Gods truth a property of Satan . 17. 2. m. Godhead of Christ infringed by satan . 17. 1. e. And by his followers . ibid. 2. b. Guide : Gods spirit must guide vs in euery thing . 4. 1. b. H Holy daies obserued to the honour of Saints vnlawfull . 47. 2. m. Holinesse of Christs humane nature . 3. 2. e. No holinesse of place on earth can debarre Satan from tempting . 26. 2. m. Hunger : Christ was an hungred . 12. 1. m. and why . ibid. e. I Idolatrie : Satan seekes to bring Christ to commit it . 38. 2. m. Hereby he seekes the ruine of religion . 41. 1. m. Ierusalem , why called the holy city . 25. 1. e. Ignorant persons should labour for knowledge in Gods word , 19. 2. e. Iudgement : Rash iudgement against men that are tempted by Satan vnlawfulll . 50. 2. m. and deceitful . 51. 2. e. Iustification by faith onely . 48. 1. m. K Kingdomes : Satans enmity to Christs kingdome . 39. 1. e. Satan knowes all worldly kingdomes and the policies thereof . 39. 2. e. How hee seekes the ruine of worldly kingdomes . 40. 1. b. Earthly kingdomes are preserued from Satans malice by Gods prouidence . 40. 1. e. Kneeling before a chaire of estate 47. 1. m. L League ; some doe make a league with Satan . 42. 2. b. Led : how Christ was led to be tempted . 3. 2. b. Life of a Christian a continuall intercourse of temptations . 51. 2. b. Limite not God in thy praiers . 34. 1. b. Lying ; Satans sinne . 40. 2. e. M Magicians may shew strange representations . 37. 1. e. Masters of families should be especially zealous against blasphemers . 43. 1. e. Meanes neglected , a tempting of God. 34. 2. e. Melancholy Satans bait . 14. 2. m. Ministers especially must looke for temptations . 3. 1. b. It is good for them to be tempted ; and why . ibid. e. They ought to get sound knowledge in the text of Scripture . 30. 2. m. And be wary of wresting any text . 31. 1. m. Monasticall life not warrantable by Gods word . 7. 1. m. O Obedience absolute must be giuen to God. 48. 2. b. And voluntary . 50. 1. m. Occasions of sinne must be watched against . 12. 1. b. P Papists are Idolaters . 46. 2. e. And 47. 1. b. Papists tempt God in looking now for miracles . 34. 1. m. They sacrifice to Satan in their Masse . 42. 1. m. Pope of Rome that beast comming out of the sea . 40. 2. m. Presumption : Satan seekes to carrie men thereto . 27. 2. b. Promises ; who may wait for Gods promises . 35. 2. b. Men lauish in promising are like to Satan . 39. 2. m. Two rules to be obserued in promising . ibid. Prouidence ; how to acknowledge Gods prouidence aright . 23. 1. m. R Religion : two rules for the triall of religion . 41. 2. e. Religion of Iew , Turke and Papists are worships of Satan . 42. 1. m. Disswaders from religion are Satans children . 9. 2. b. and tempters . 13. 1. c. Reliques ought not to be worshipped . 47. 2. b. Rome is spiritual Babylon , and now no church . 25. 2. e. S Saints made deliuerers from diseases and dangers , by Papists . 47. 1. b. and protectors . ibid. Saints must bee honoured three waies . 47. 1. e. Satan an accuser three waies . 9. 1. m. his boldnesse in clayming Gods right . 39. 1. b. he makes men to rely on him for outward things . 39. 1. m. Satans sophistry with Christ. 15. 1. e. His malice is restrained , 29. 1. e. His power ouer the bodies of Gods children . 24. 2. e. Satan seekes earnestly to keep men from scripture . 30. 2. e. He seeks to bring men to worship him . 41. 2. e. Hee tempts by himselfe and by his instruments . 51. 1. m. Hee is vanquished by present resistance . 49. 2. b. His speed in doing his enterprises . 38. 1. e. Scriptures sufficient to expound themselues . 32. 1. e. And to vanquish Satan . 43. 2. e. To mince the scriptures a satanicall property . 30. 1. e. To search them a christian duty . 30. 2. b. Senses ; all our senses ought to bee well ordered , especially seeing and hearing . 37. 2. b. Seruice generally described . 45. 2. e. Absolute seruice due to God only . 46. 1. e. Seruice in part . 46. 1. b Our seruice to God must bee ioined to his worship 47. 2. m. Sinne ; why it so abounds . 19. 2. m. To keepe a course in sinne is to tempt God. 34. 2. m. Slandering a satanicall practise . 9. i. e. Spirits ; to try the spirits . 29. 2. e. Of abode in places haunted by euill spirits . 4. 2. e. T Temperance needfull in the vse of Gods creatures . 21. 2. e. Temptation : each Christian must looke for temptation . 1 2. e. The state of those the neuer felt temptation 2. 1. m. & 53. 2. b. Each one entring a speciall calling must look to be tempted . 2. 2. m. Temptations come not by chāce , or by the will of the Diuell , but by Gods especiall prouidence . 4. 1. m. The issue of temptation is good to Gods children . 4. 1. e. Temptations on the right hand most dangerous . 38. 1. b. Duties of Gods children in respect of Satans temptations . I. To prepare for them in the day of peace . 13. 2. e. and that daily . 36. 1. m. II. To obserue our inclinations and bodily infirmities . 15. 1. b. III. Giue Satan no credit though he speake a truth . 18. 1. m. IV. Be resolute the resisting . 18. 2. m. yea , resist presently . 49. 2. b. V. Vpon victory in one temptation prepare for a new . 23. 2. e. & 51. 2. b. VI. Do nothing he perswades thee vnto , though good in it selfe . 24. 2. b. VII . Reason not with Satan , but hold fast to Christ. 43. 2. m. VIII . Despaire not though Satan tempt neuer so violently . 50. 2. b. Tempter : Satans title and why . 12. 2. e. Tempting : how God tempteth . 7. 2. b. How man tempteth God. 7. 2. b. & 33. 1. e. fiue waies . 33. 2. e. How the Diuell tempteth man. 7. 2. m. His policy in tempting ; he insinuates himselfe by degrees . 11. 2. m. He chuseth fit time . 13. 2. m. Hee grounds his temptation on something in vs. 14. 1. m. hee speaks some truth to ouerthrow another . 18. 1. m. Hee can cunningly turne himselfe from one extreame to another . 28. 1. e. hee will mince the scripture for his aduantage . 30. 1. m. he shews the profit and delight of sinne . 37. 2. e. and hides the miserie thereof . ibid. 2. e. How Satan tempted Christ. 7. 2. m. in the highest degree 50. 1. e. Wherein Christ differed from man in his temptations . 8. 1 m. Why Christ was tempted . 8. 2. m. Gods dearest children may bee tempted . 9. 1. b. Thoughts ; euill thoughts twofold . 8. 2. b. A ground of comfort against blasphemous thoughts . 8. 1. e. V Visions : Diabolicall visions bee of two sorts . 36. 2. e. Vnbeliefe : Satan sought to bring Christ thereto . 16. 2. e. and so endeuoureth to do with men . ibid. W Watch against temptations & why . 13. 1. b. Wildernesse : Why Christ chose a wildernesse to be tempted in . 6. 2. b. Satan delights in deserts . ibid. e. Wild beasts ; why Satan conuersed with them . 11. 1. b. Wisards ; seeking to them a vile practise of vnbeliefe . 17. 1. b. Witchcraft ; whether it may be fall a true beleeuer . 25. 1. b. Word , taken diuersly in scripture . 20. 2. b. Gods powerfull word distinguished . 20. 2. e. How man liues by Gods word . 20. 2. m. Gods word well guided is the best weapon against Satan . 19. 1. m. To depriue Gods people of his ward a great iniurie . 19. 1. e. Neglect of the word feareful . 19. 2. b. World , the hopes hereof are great enemies to religion , 38. 2. m. Worldings worship the Diuell , 42. 1. e. Worship described generally . 44. 2. e. Ciuill worship . ibid. Diuine worship . 45. 1. m. due onely to God. 46. 1. e. Inward worship . 45. 1 e. outward worship . ibid. 2. b. Difference betweene ciuil worship and diuine . 45. 2. b. No creature must haue diuine worship . 46. 2. m. Z Zeale against blasphemers ought to be in all Christians . 43. 1. b. FINIS . Notes, typically marginal, from the original text Notes for div A09463-e160 a Reuel , 12. 7. b Dan. 12. 1. c Reuel . 12. 12. d Reuel . 3. 20. e Reu. 12. 12. f Reu. 3. 18. g ● Iob. 2. 27. e Ephes. 6. 12. i 2. Cor. 11. 14. k Ioh. 8. 4● . m Iob. 1. 7. n 1. Pet. 5. 8. o Luc. 12. 19. p 2. Cor. 4. 4. q Ioh. 14. 30. r Ephes. 2. 2. s Luk. 11. 21. t 2. Sam. 13. 28. u Ephes 2. 3. x Gen 4. 8. a Ioh. 13. 2. b Ren. 12. 10. c 1. Pet. 5. 8. d Act. 13. 8. e Iob. 14. 22. f Ioh. 12. 31. g 2. Co● . 2. 11. h Ioh. 3. 16. i Heb. 2. 16. i Vers. 14. k Act. 26. 18. l Ephes. 4. 15. m Iud. 20. n 1. Pet. 1. 5. o Num. 21. 6. p 1. Sam. 15. 2. q Coloss 2 15. Heb 2. 14. r Hebr. 2. 7. s 1 phes . 1. 20. t 1. Cor. 15. 25. u Rom. 16. 20. x Ephes. 6. 10. y 1. Sam. 17. 49. z Rom. 15. 4 a Iudg. 7. 17. Aenead . 9. Notes for div A09463-e1420 Mat. 3. Mat. 4. 1. a Psa. 34. 19. b Mat. 4. 3. c Mat. 4. 6. d Mat. 4. 11. e 1. Pe. 2. 21. f 1. Pet. 5. 8. g Ioh. 15. 20 h 1. Cor. 12. 26. i Ioh. 15. 20. k Act. 14. 21 l Heb. 2. 10 m Luk. 24. 26 a Mat. 2. 14. b Mat. 3. 16. 4. 1. c Ioh. 7. 1. d Luk. 11. 15. e Ioh. 12. 27. f Ioh. 18. 28 g Luk. 23. 11. h Luk. 23. 24. i Mat. 27. 27. k Mat. 27. 39. l Mat. 28. 15. m Luk. 11. 16. n Act. 9. 4. a Gen 22. 1. b Iob. 1. 18. c 1. Kng. 10. 1. d Ex. 17. 3. e 1. Tim. 4. 10. f 2. Sa. 11. 4. g 1. Sa. 18. a Gen. 21. 9. b Gen. 27. 41. c Mat. 20. 23. d Mat. 10. 24. Reasons why God doth afflict his children . e Ec. 3. 10. f Psal. 119. 67. g Luk. 22. 31. h Psal. 119. 71. i Psal. 39 9 40. 1. k Ge. 42. 21. l Lam. 5. 11. m Deu. 32. 15. n 2. Tim. 4. 7. o Ioh. 6. 33. p Act. 12. 7. a He. 12. 7. b 2. Pet. 2. 5. c 2. Cor. 1. 6. d Ruth . 2. 8. e Ruth . 1. 20. f Ioh. 1. 5. g Exod. 14. 11. h Dan. 6. 16. 22. i 2. King. 6. 16. k 2 King. 6. 15. m Iam. 1. 12. Ioh. 5. 17. a Pro. 3. 11. b Mat. 4. 2. c 2. Tim. 3. 12. d Psal. 119. 71. e Ps. l. 1. 4. f 2. Cor. 4. 17. g Phil. 1. 29. h Act. 14. 21. i Pet. 1. 5. k Ge. 22. 9. l Psal. 37. 37. m Ps. 126. 5. n Isa. 38. 10. o Hos. 5. 15. p Luke . 24. 26. q Ecc. 1. 2. a 2. Sam. 24. 17. b Ge. 39. 9. c Act. 2. 2. d Phi. 3. 10. e Da. 3. 17. f Exod. 15. 1. g 1. Pet. 1. h Mat. 7. 7. i Iob. 21. 27. k Hab. 2. 3. l Iob. 2. m 1. Sam. 17. 37. n 1. Sa. 18. 27. o 1. Sa. 21. p Gen. 7. q Gen. 19. r Gen. 33. s Gen. 41. 14. a Exod. 9. b Exod. 12. c 1. Sa. 19. d 1. King. 21 e 2. King. 6. f 2. King. 5. g Isa. 38. h Dan. 3. i Dan. 6. Saint Andrewes in Norwich . k Mat. 6. l Act. 5. m Mat. 4. n Ro. 4. 21. o Ioh. 5. 9. p Ioh. 6. 12. q Mat. 4. 7. t Mat. 4. 11. Dan. 5. a 2. Tim. 1. 18. b 1. Sam. 309. c Hos. 6. 2. d Psal. 30. 5. e Psal. 58. 11. f M●ca . 7. 8. g Act. 28. 3. h Ps. 37. 24. a Psal. 25. b Iob. 5. c 1. Sam. 1. 8. d Iob. 16. 2. e Ruth . 1. 16. f Ecc. 41. 1. g Luk. 16. 26. h Isa. 37. 2. i Luk. 23. k Phil. 3. 20. l P●●l . 137. m Zac. 4. 6. n Mat. 8. 24. a Iud. 17. 4. b 1. Sam. 14. c Ioh. 8. d Exo. 14. e 1. Sam. 17. 52. f Mat. 2. 20. g Gen. 41. h Gen. 31. i Iob. 41. 12. k 1 Thes. 4. 18. a Ioh● . 22. The Golden chaine . The Earle of Bedford . The Countesse of Bedford . The Countesse of Cumberland . Pro. 10. 7. Notes for div A09463-e3720 Euery Christian must looke to be tempted . The state of those that were neuer tempted . Men set apart for some speciall calling must looke for temptation . a Exod. 2. 15. b 1. Sam. 18. 9. 11. c Mat. 8. 23. 24. 1 Reason why . Ministers specially must looke for temptations . It is good for Ministers to be tempted . c 2. Cor. 2. 11. d 2. Cor. 1. 4. e Act. 4. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 2. King. 2. 11. b Act. 8. 39. 40. c Luk. 4. 1. d Mark. 1. 12. The holines of Christs manhood . Temptations come not by chance . e Iob. 1. 12. f Mat. 8. 32 , a Act. 20. 22. Quest. Of abode in places haunted by euil spirits . b Pro. 13. 20. c Pro. 1. 10. d Pro. 22. 24. e Psal. 78. 71. 72. f Acts 4. 13. g 2. Cor. 3. 6. Vse . h Colos. 1. 10. a Exo. 4. 11. 12 b 1. Sam. 17. 45. c Exod. 35. 30. 31. Why Christ chose a desert for this combate . a Mark. 5. 5. d Eccles. 4. 10. c Gen. 2. 18. d Luk. 5. 16. a Ioh. 13. 27. Similitude . Reasons why Christ was tempted . b Apoc. 12 9. c 1. Pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 1. Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Act. 13. 10. Three kinds of fasts . f Luk. 21. 34. g Iudg. 20 26. 1. Sam. 7. 6. h 1. Sam. 31. 13. 1. Chro. 10. 12. i Exod. 34. 28. k 1. King. 19. 8. l Act. 27. 33. m Iubart . Parad . 2. decad . 1. Reasons why Christ fasted fortie daies . Antepaschale Ieiunium . * Zanch , deredempt . l. 1. cap. 19. in the side quadrag . Iéiunio . a Isay 40. 3. b Luk. 4. 2. 3. c Gen. 4. 13. Ioh. 6. 53. Reasons why Christ was an hungred . Satans preparation . Vse 1. a 1. Tim. 4. 7. Satans policie in tempting . b Coloss. 2. 14. 15. Satan grounds his temptations on something in vs. a Mat. 17. 15. Satans Sophistrie . Satan seeks the ruine of our faith . Satan seekes to depriue vs of assurance of adoption . Phil. 3. 8. Satan would bring Christ to a practise of vnbeliefe . a Gen. 3. 15. Satans policie in tempting . Satan speakes some trueth to ouerthrow another trueth thereby . a Mark. 24. 25. b Act. 16. 17. 18. c Luk. 4. 3. d Ephes. 4. 27. e Iam. 4. 7. * Deutr. 8. 3. f Reu. 12. 10. The written word our best weapon against Satan . g Ephes. 6. 17. 1. Sam. 26. 7. Word in scripture notes diuers things . Gods powerfull word distinguished . a Leuit. 26. 26. b Isai 3. 1. c Hag. 1. 6. a Luc. 12. 19. b 1. Tim. 6. 9. c 1. Sam. 30. 6. d Iob. 13. 15. e 1. King. 17. 14. f Luk. 16. 19. 20. g Iob. 29. 6. h Prou. 16. 3. * Ps. 91. 11. 12. * Deut. 6. 16. a Luk. 9. 23. b Ier. 13. 4. c Ezek. 8. 3. Rule . Do nothing Satan perswades thee to in temptation . Satans power ●uer mens bod●●● if God permit . a Eccles. 9. 2. Rome is Spirituall Babylon . 2. Vse . a Zak. 3. 1. Satan seeks to cary men to presumption . a Rom. 6. 1. b Iude 4. a M●tth . 25. 1. 2. &c. Satans cunning in tempting . a 2. Cor. 2. 7. 11. b Luk , 23. 8. Satans malice restrained . Iob. 1. 12. a Ezek. 18. 17. b Luk. 23. 42. Satans mincing of the word of God. a Num. 11. 29. a Prou. 10. 19. a Vers. 11. 1. Pet. 4. 17. b See Iob. 23. 10. Ps. 119. 71. Scriptures are sufficient to expound themselues . a Deut. 6. 16. b Ezra . 8. 8. Deut. 6. 16. To tempt God. a Psalm . 95. 9. God is tempted fiue waies . a Exod. 17. 7. b Psal. 78. 41. c Isai. 7. 11. 12. 13. d Num. 14. 22. a Ezek. 40. 2. b Deut. 34. 1. 2. &c. Satan may haue power ouer the bodies of Gods children . Of Diabolicall visious . a Sam. 28. a Gen. 3. 6. Looke well to seeing and hearing . b Prou. 4. 23. c Psa. 119. 37. d Iob. 31. 1. Temptations from the right hand most dangerous . a 2. Sam. 11. 2. b Luk 45. Satan 〈◊〉 bring 〈◊〉 to idolatry . Satan enmity against Christs spirituall kingdome . * Queen Elizabeth and it may fitly be applied to our present State. a 1. King. 1. 39. b Iosh. 5. 14. c 2. King. 6. 17. Isai. 37. 36. d Reu. 13. 11. e Luk. 4. 6. f Dan. 4. 22. a 1. Kin. 22. 22. b Zak. 3. 1. c Matth. 13. 39. d 1. Thes. 2. 18. e Reu. 2. 10. e Reu. 16. 13. 14. Two rules for triall of religions . a 2. Cor. 4. 4. Some make a league with the Diuell . How to be have our selues towards blasphemers . a 1. King. 21. 9. 10. b 2. King. 19. 1. c Ps. 42. 3. d 2. Pet. 2. 8. e Ps. 101. 7. f Leuit. 24. 14. g Deutr. 13. 6. 9. h Math. 16. 23. i Prou. 19. 27. Vers. 13. Worship in generall . Ciuill worship Diuine worship Difference betweene ciuill worship and diuine . Seruice . Absolute . In part . a Reu. 19. 10. Vse . No creature must haue diuine worship . a Breuiat , in missa quotid . de B. Maria. b Missale & Breuiar . Sarisbut , in missa de Sancto Rocho . c Alan . Cop. dial . 3. 29. d Kem. exam . concil . Trid. part . 3. cap. de inuo sanct . e Iac. de Vorag . ●ur . leg . c. 167. Worship of reliques vnlawfull . a Isay. 1. 14. 15. a 2. Cor. 10. 4. 5. Christs happy issue in these temptations . a 2. Sam. 7. 14. a Reu. 11. 8. 9. 10. Giue Satan no ground . Satans obedience is not commendable . a Luc. 4. 13. A good ground against despaire Francis Spira Luk. 4. 13. The state of Gods Church on earth . Ioh. 1. 51. a Luc. 22. 4● . God will sometime hide his mercy from his children . a Psal. 84. 1. 2. 3. b Psal. 120. 5. b Ps. 137. 1. 5. 6. c Iam. 1. 2. d 2. Tim. 2. 11. 12. e Mark. 6. 41. 
A04166	----	Christs ansvver vnto Iohns question: or, An introduction to the knowledge of Iesus Christ, and him crucified Deliuered in certaine sermons in the famous towne of New-castle vpon Tine. By Thomas Iackson, Dr. of Diuinitie, vicar of Saint Nicolas Church there, and fellow of Corpus Christi Colledge in Oxford. Jackson, Thomas, 1579-1640. 1625 Approx. 379 KB of XML-encoded text transcribed from 109 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A04166 STC 14306 ESTC S107447 99843148 99843148 7861 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A04166) Transcribed from: (Early English Books Online ; image set 7861) Images scanned from microfilm: (Early English books, 1475-1640 ; 891:09) Christs ansvver vnto Iohns question: or, An introduction to the knowledge of Iesus Christ, and him crucified Deliuered in certaine sermons in the famous towne of New-castle vpon Tine. By Thomas Iackson, Dr. of Diuinitie, vicar of Saint Nicolas Church there, and fellow of Corpus Christi Colledge in Oxford. Jackson, Thomas, 1579-1640. [8], 207, [1] p. Printed by G[eorge] P[urslowe] for Iohn Clarke, and are to be sold at his shop vnder Saint Peters Church in Corne-hill, London : 1625. The first leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rina Kor Sampled and proofread 2004-07 Rina Kor Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion CHRISTS ANSVVER VNTO IOHNS QVESTION : OR , An Introduction to the knowledge of Iesus Christ , and him crucified . Deliuered in certaine Sermons in the famous Towne of New-castle vpon Tine . By THOMAS IACKSON , Dr. of Diuinitie , Vicar of Saint Nicolas Church there , and Fellow of Corpus Christi Colledge in Oxford . IOHN 5. 39. Search the Scriptures : for in them yee thinke yee haue eternall life , and they are they which testifie of mee . LONDON : Printed by G. P. for Iohn Clarke , and are to be sold at his Shop vnder Saint Peters Church in Corne-hill , 1625. TO THE RIGHT REVEREND FATHER in God , Richard , by Diuine prouidence , Lord Bishop of Durham , my very honourable good LORD , and Diocesan . Right Reuerend and Honourable , BEing here detayned , vpon occasions made knowne in part vnto your Lordship , I thought my selfe bound in duety and conscience to render an account , as well of my time spent in this my absence , as whilest I was present at my charge . Though this I cannot for this time performe , saue onely in part . These papers which I now consecrate to your Honours protection containe onely the first-fruits of my Labours in that worthy and famous Congregation , which it pleased your Lordship about a yeere agoe , ( for which I euer rest yours bounden ) to commit vnto my trust . Yet these being all that I took with me to peruse in my absence , which I well hoped should haue beene much shorter , these are all that I could at this time present your Lordship withal , humbly beseeching they may bee accepted as an vndoubted pledge of my duty and obseruance to your Lordship , and of my vnfaigned desire and resolution to set forward that worthy and religious Congregation ( from which I haue receiued much true comfort and many kindnesses ) in the wayes of truth , as well by my pen in my absence , as by my voyce whilest I am present . So , commending this Introduction to your Lorshippes patronage , and your Lordship to the gracious patronage and protection of the Lord Iesus , I humbly take my leaue . From my Study in Corpus Christi Colledge in Oxon. Decemb. 20. 1624. Your Lordships , in all duety and seruice , THOM. IACKSON . A briefe view of the principall parts of the Discourse following . I. The meaning or purport of Iohns Question , [ Art thou He that should come , or doe we looke for another ? Math. 11. ver . 3. ] Pag. 2 , 3 , & 4. II. What did moue Iohn to make this Question . Pa. 5 , 6 , 7 , & 8. III. What satisfaction the answere heere made by our Sauiour , might giue 1. To ordinary or indifferent Auditors : Wherein are discussed , Pag. 10. to the 19. 1. Wherein true blessednesse ( which our Sauiour here promiseth to all ) doth consist . Pag. 20. Parag. 14. to Pag. 30. Parag. 19. 2. How the miracles heard and seene by Iohn● . Disciples , doe prooue that IESVS , who wrought them , was the Author and Donor of all these good things or degrees of goodnesse , wherein true blessednesse , in the opinion and iudgement aswell of Heathen Philosophers as of Christians , doth consist . pag. 30. parag . 19. to pag. 40. parag . 22. 2. Vnto Iohn : Wherein are discussed . 1. The manner how the faith of the Patriarches , & of the Prophets themselues , was grounded vpō diuine predictions , & ratified by the euents answering vnto them : That euen the Patriarchs and Prophets themselues , might erre in their apprehensions or applications of Gods Word reuealed vnto thē , vntill their apprehensions were rectified by new Reuelations , or their applications corrected by the exhibition of the euent or effect fore-told . pag. 43. parag . 24. to pag. 66. parag . 34. 2. The particular places of Scriptures , from whence the Pharises had their prenotions concerning Baptisme ; and on which Johns faith or beliefe concerning our Sauiours person or office , or his owne ministery , was grounded : with the signes of the time that did expound them . pag. 75. para . 37. to pag. 145. parag . 66. 3. What correspondencie the two places of Scripture , to which our Sauiour in this answer referreth Iohn , haue with the former places wherein Johns faith was grounded , and with the signes of the time , or miraculous euents here related pag. 145. parag . 65. to pag. 178. parag . 81. III. How the generall Conclusion , Blessed is he who soeuer shall not be offended in mee , is inferred from the premisses . What it is to bee offended in Christ. Which be the speciall rootes of this offence : and how they may he auoyded . Pag. 178. parag . 81 to the end . CHRISTS ANSWER vnto IOHNS QVESTION : OR , An Introduction to the knowledge of Iesus Christ , and him crucified . MATHEVV . 11. VER . 4 , 5 , 6. Goe , and shew Iohn againe those things , which ye doe heare and see . The blinde receiue their sight , and the lame walke , the Lepers are cleansed , and the deafe heare , the dead are raysed vp , and the poore haue the Gospell preached vnto them . And blessed is hee , whosoeuer shall not be offended in mee . THis is life eternal ( saith our Sauiour , Ioh. 17. v. 3. ) that they may know thee the only true God , and Iesus Christ whom thou hast sent . The knowledge of the only true God , and of Iesus Christ whom hee hath sent , are so inwrapt and linked together , that he which hath the later , hath the former , according to the saying of our Sauiour ; Hee that hath seene me , hath seene my Father . Ioh. 14. 9. This knowledge of Christ , and of him crucified , was all that our blessed Apostle Saint Paul esteemed or determined to know amongst the Corinthians , and all that I shall desire to know amongst you , and is , as I hope , if not the onely , yet the speciall poynt which any of you desire to bee made knowne vnto you by my Ministery , whether publike or priuate . What it is to know Christ , and the vertue of his Crosse , which be the speciall or most vsefull branches of this knowledge , and in what ranke or order the seuerall branches grow , shall by Gods assistance and your desired patience , be discussed at large hereafter , in vnfolding of that fore-cited saying of our Apostle to the Corinthians in his first Epistle , cap. 2. vers . 2. Which if God permit , shall be the maine subiect or theame of my meditations in this place . You will giue mee leaue to make my entry or passage into a subiect so large , so ample , and so vsefull , by degrees and leysure . Now , ere wee can attaine vnto the true knowledge of Iesus Christ , whom God hath sent , and of him crucified , wee are to inquire vpon what grounds wee beleeue or know , that the man Iesus , whom the Iewes did crucifie , whom wee preach , and on whom we beleeue , was hee , whom God hath sent , or he , whom God before all Worlds had ordayned to send into the world . For albeit God in sundry ages sent many messengers vnto his Church , though such as he sent , did come in person , and discharge their function : yet when we reade of Him that was to be sent , or of him that was to come , * without further addition , circumlocution , or paraphrase ; we must take these as titles , which may not be communicated vnto many , as being truely meant but of one , which is Christ the Lord. And vnder these generall or royall titles , the promised Seed or Messias was apprehended and knowne by the best of Gods seruants , as well before the Law was giuen , as whilest the Law was ready to expire and determine . 2. Thus wee reade , Exod. 4. verse 13. that Moses , after many pretences and excuses to auoyd the Embassage vnto Pharaoh for the deliuerance of Gods people , lastly concludes with this request , " O my Lord , send , I pray thee , by the hand of him whom thou wilt send ; which is so much in the interpretation of the Ancients , as if hee had said ; Lord , I know , thou hast ordayned from the beginning , to send an authentique messenger vnto the world , for the deliuerance of thy people ; one that shall speake as neuer man spake , and doe those workes which no man besides can doe . And I beseech thee to send him at this time vnto Pharaoh , to let thy people goe , for this is a worke worthy his paines . I know , some later Writers reiect this interpretation , but their exceptions against the ancient Interpreters are not concludent , and therefore not to be admitted , especially when the better sort of later Writers , with whom I accord , doe imbrace the interpretation of the Ancients . Againe , although God had sent Iohn Baptist on as great an Embassage as this of Moses , He was sent as a Messenger to prepare the wayes of the Lord ; yet hee doth not affect , but doth vtterly disclaime this title of being him , whom GOD hath sent , as knowing it to be peculiar vnto the Sauiour of the World : for so hee speakes of him , in opposition vnto himselfe , Ioh. 3. vers . 34. For hee whom GOD hath sent , speaketh the words of God : for God giueth the Spirit not by measure vnto him . For this reason , Iohn , who was sent from God as a messenger to prepare his wayes , who neuer doubted of his miraculous birth and conception , Iohn , who had heard and seene him declared by voyce and vision from heauen vnto Israel , euen after hee himselfe had proclaymed him to be the Lambe of God , which was to take away the sinnes of the World ; yet for a period or vp-shot of all that hee desired to know concerning Iesus his person ; his office , his actions in this life , compriseth all in this short Interrogatiue ; Art thou hee that should come , or doe wee looke for another ? 3. Vnto this question or demand , beeing the entire tenor of Iohns solemne Embassage , and the summe of all which hee desires to know concerning Christ , our Sauiour vouchsafes no other answere than what hath beene read vnto you ; Iesus answered , &c. Now if wee consider that ample testimony which our Sauiour in the words following my Text , did giue of Iohn in the audience of the multitude ; to wit , that hee was a Prophet , yea , and more than a Prophet , that of all that were borne of women , there was none greater than Iohn : Charity and Christian modesty will constraine vs to presume , that this question , Art thou hee that should come , or doe wee looke for another ? beeing thus solemnely by Iohn proposed , was no idle but a serious and vsefull question ; fit not onely for him , but for posterity to be resolued in . Againe , if wee consider that this answer which I haue read vnto you , was made by our blessed Sauiour , wee stand bound vpon our allegiance to beleeue , that as the question was serious and vsefull , so the answere was pertinent , full , and satisfactory . All this is most plaine , in the generall , but if we descend vnto particulars the difficulties are two . [ 1. ] First , from what affection or disposition of minde this question should proceed , or what it was that should occasion Iohn to make it . [ 2. ] Secondly , in what manner and how farre our Sauiours answere , or the words which I haue read vnto you , doe fit the occasions which moued Iohn to make the question , or fully satisfie the question it selfe . 4. Concerning the first point , to wit , From what affection or disposition of mind this question should proceed , or what should mo●e Iohn to make it , there is greater variety or diuersity then opposition or contrariety of opinions amongst the Learned . a Iustin Martir and Tertullian were not afraid to say and deliuer in writing to posterity , that Iohn himselfe did at this time truely doubt and distrust , whether he , that wrought these miracles here mentioned in my Text , were the promised Seede or no ; and that out of this doubt or distrust in himselfe , he sent this message vnto our Sauiour , Art thou he that should come , or doe we looke for another ? Tertullian in his fourth booke against Marcion , goeth further , and saith , That after our Sauiour did enter vpon his Propheticall function , and tooke vpon him to instruct the people publikely by word and miracle , the Spirit of God which was giuen to him not by measure , beginning now to dilate and shew it selfe vnto the world , did withdraw or call in that portion of the spirit of Prophecie , wherewith Iohn Baptist had formerly bin endued , ( to prepare the wayes of this his Lord ) as great flames draw flying sparkles to them , or sucke out the lesser lights or candles that are neere them . As if Iohn Baptist himselfe , when hee said , Oportet illum crescere , me autem decrescere , had vnwittingly or otherwise prophecyed , that the Spirit of Prophefie should decrease in him , as it did increase or more amply manifest it selfe in our Sauiour . Yet this interpretation , I must tell you , though auouched by two of the most ancient Fathers , whose writings are now extant , is slenderly seconded by later Writers , whether of Romish , or reformed Religion . Maldonat , a learned Iesuite , doth thus censure them , or rather the times wherein they liued ; In illa nimirum aetate , nondum satis culta theologia hujusmodi spinas aliquando proferebat : that is , that goodly garden of God , which we call Diuinity , was not in that age so well dressed , but that it did sometimes bring forth such thornes and brambles as these were . Should the best of our Writers or Preachers speake on this fashion of the Ancient Fathers , the Romish Church would take it as a sufficient testimony to condemne vs for Heretickes . Howbeit we will not condemne it , as an heresie in her Children for speaking or writing thus , but rather wish they would be constant to themselues , and vnpartiall towards vs ; to permit vs that liberty , which they take in refusing the authority of the most Ancient Fathers , especially in the interpretation of Scriptures . Others there were , and these very ancient too , which disliking Iustin Martyr's and Tertullians interpretation of this place , would qualifie it thus ; Iohn the Baptist did not question nor doubt , whether Iesus whom hee had baptized , were the Sonne of God , the promised and long expected Messias or no , but vtrum esset ad inferos descensurus , whether he were to taste of death himselfe , or whether hee would come to rescue the dead from the power of Hell and the graue . Et in hanc sententiam ( saith the same Maldonat ) maxima pars veterum concesserunt : the greatest part of the Ancient Fathers were ( by his confession ) of this opinion , concerning the interpretation of this place . But will he therefore subscribe vnto them , or rest vpon their interpretation ? No ; he hath no reason so to do , seeing the Fathers themselues did follow this interpretation , because as then , no better was found out . We haue gained thus much from this learned Iesuite for some after disputes , that latter ages may finde out some better exposition of prinpall passages of Scripture , than most of the best & ancientest Fathers knew . 5. What then is that better exposition of this place , whereunto he and most of his fellowes subscribe ? It is this : Iohn did not moue this question out of any doubt or distrust of his owne , but onely for the better instruction of his Disciples , in whom he could hardly beget any true conceit o● estimate of our Sauiours worth . So factious they were for their Master , that they disdained or enuyed , that our Sauiour should haue more followers then hee had . So it is storied , Ioh. 3. vers . 25 , 26. There arose a question between some of Iohns Disciples and the Iewes about purifying : and they came vnto Iohn and said vnto him , Rabbi , Hee that was with thee beyond Iordane , to whom thou barest witnes , behold , the same baptizeth , and all men come vnto him . Now seeing Iohn , as the Authors of this interpretation thinke , could not asswage this humour in his Disciples , ( which he earnestly labours in the fore-cited place ) but the more he debased himselfe in comparison of Christ , the more worthy they thought him of greater honour : hee therefore now sends them vnto Christ himselfe , whose instructions being graced with miracles , hee presumed would bee more effectuall in them , than all the exhortations he could bestow vpon them . The maine streame of later Interpreters , as well Protestants as Papists , runne this way . And if the question did arise from distrust or diffidence , these imperfections were in all likelihood more incident to the affectionate Schollers , than to the sanctified and prudent Master . 6. Others there be , but not so many to my remembrance , as to make a few , which would deriue the former question , Art thou he that should come , & c ? not from any doubt , much lesse from any diffidence or distrust either in Iohn , or in his disciples ; but rather from ioy of heart in Iohn , as if it were rather , vox exultantis vel iubilantis , quam dubitantis . And it cannot be denyed , but that men oft-times make patheticall expressions as well of present ioy as of dislike or discontent by way of Interrogation . Thus honest house-keepers or hearty Hoasts will sometimes welcome their gratefull and long expected guests with this or the like salutation , Are you come ? when they cannot truely doubt whether they are come or no , if they will beleeue their own senses . We see the wisest men not apt to giue swift credence vnto extraordinary good newes , lest their sorrow should proue greater , if the report should proue false . And naturally , when excessiue ioy either springeth too fast , or groweth too rancke , wee seeke to allay or snip it by a fictitious or imaginary distrust of those truthes whence it groweth , of which we cannot make any reall or constant doubt . So he saith in the Poet , H●rret adhuc animus , manifestaque gaudia differt , Mens stupet & tanto cunctatur credere vot● . 7. I dare not take vpon me to determine which of these foure seuerall Interpretations is the best , but surely the second , though most followed by the Ancients , is farthest wide from the Euangelists meaning . And me thinkes it were easie to find out a fift , which might challenge as great a share or portion of probability as any of the former can doe . For my owne part , as I dare not impeach Iohn himselfe of any doubt or distrust , as Iustin Martyr and Tertullian doe ; so I cannot account it any sinne in Iohn , or any impeachment to his dignity , if at this time he sought the confirmation of his former beliefe in Christ by new documents , or some fresh supplyes of inward comfort to allay the tediousnes of a hard lingring durance , from his mouth , that was the fountaine of comfort , and had the words of eternall life . PART II. Christs Answere . How it is satisfactory to the Question . 8. BVt from what disposition soeuer the former question , Art thou he that should come , &c. did arise , whether from ioy or exultation in Iohn , or from distrust or diffidēce in his Disciples , or partly from the one , and partly from the other ; ( nor are the diuers opinions concerning this point , incompatibly opposite : ) there yet remaineth a question of greater difficulty and of farre more vsefull enquiry , for right vnfolding the contents and pith of my Text. The question is this , How this answere of our Sauiour could possibly either confirme or ratifie Iohns former beliefe of Christs person , office , or actions , or adde any increase to his knowledge or comfort , or lastly giue any part of satisfaction to the distrust or diffidence of his Disciples ; seeing there is nothing more contained in this answere , than Iohn and his Disciples vndoubtedly knew before . For so it is said in the second verse of this Chapter ; When Iohn being in prison had heard the workes of Christ , he sent two of his Disciples , and said vnto him ; Art thou hee that should come , or doe wee looke for another ? Now what workes done by Christ could Iohn heare of in Prison , which were not truely miraculous , which were not the very same with those , which our Sauiour in my Text informeth Iohn to haue bin wrought by him , as restoring of the blinde to their sight , the lame to their limbes , the sicke to health , the dumbe to speech , the dead to life , & c ? And that which most increaseth the difficulty , amongst other workes of Christ , which , Iohns Disciples being present ( as it seemes by Saint Luke , Chap. 7. verse 27. ) relate vnto him , his raising vp of the widdowes sonne of Naim from death to life to the great astonishment of the spectators , was one . Now who did euer knowe a man truely dead , as this widdowes sonne was , who was not withall more than deafe , more than dumbe , more than blinde of both his eyes , more than lame of armes and legs , of feete and hands ? Wherefore , in as much as Iohn knew before , that Christ had raised him vp that was dead , and made him sit vp , and speake , and deliuered him to his Mother ; he could not be ignorant , that he had made one that was more than dumbe to speake , one that was more then halt to goe , one that was more than blind to see . What satisfaction then could this answer giue either to Iohn or to his Disciples , both of whom knowing thus much before ; especially seeing the one of them at least , as most Interpreters thinke did distrust or doubt , whether Christ ( notwithstanding all this ) were He that should come ; and both of them could not but expect some ratification or confirmation of their former beliefe from his answer ? For cleering this difficulty or exception , we are to examine these two poynts . [ 1. ] First , what the particulars heere auouched by Christ , and solemnly testified by Iohns Disciples might naturally and litterally import to any indifferent vnderstanding Auditor . [ 2. ] Secondly , what they might intimate or suggest vnto Iohn , as no question but this answere did giue more full satisfaction vnto Iohn , than it could doe to any other for that time , without his Paraphrase or Comment vpon it . 9. Touching the former poynt , wee say , The very particulars thus solemnely auouched and authentically testified , include in them euen vnto ordinary sence and reason , as much as could be expected in the promised Messias , or long-expected Redeemer of Israel . Thus much they manifestly include , if wee rightly make the deductions , according to the true Logicall extent of their naturall sence . For although it bee a rule most infallible , that the truth of an indefinite proposition may be salued or supported by the truth of one particular ; as if a man should bargaine with a day-laborer , promising him in these indefinite termes , to giue him so much for his worke , as other neighbours did , though some of them gaue twelue pence , some tenne pence , and others but eight pence : the Law would vpon these termes or agreements award him no more than eight pence , because it can constraine the hyrer onely to make good his couenant to the hyred , and his couenant is performed , if he make his promise true . Now , if but one or two Neighbours giue but eight pence , and he giueth as much , it is euident he giueth as much as his Neighbours do , & this is enough to salue the truth of his promise , according to Law and Logicke : although to vse the benefit of eyther to a poore mans preiudice , would ill beseeme a man of better note and fashion . In like manner , although our Sauiour had only raysed the Widdowes Son of Naim frō death , or at least , if he had giuen sight to one or two blind men only , or if he had cleansed but one or two Lepers , and made only one or two lame men to goe , this indefinite answere to Iohns question , The blind receiue their sight , and the lame walke , the lepers are cleansed , the deafe heare , and the dead are raysed vp , Mat. 11. v. 5. had beene so true , as no Grammarian or Logician had beene able to impeach it of falshood . But though it be certaine that an indefinite proposition is oft-times true , if one or two particulars be true , yet oft-times such indefinite speeches include a multitude of particulars , and sometimes an vniuersality or the whole number of all the particulars , which the words can litterally comprehend or signifie . As for example , if a man should bid his friend take heed how he deals ; for the world is naught , and men are cunning : no man would cōceiue his meaning to be , that there were but one or two naughty or cunning men in the world : but rather that the world were in a manner full of them ; and that no Society or Corporation were free from such men . Againe , if a man should aduise his friend not to rely vpon mens words in matters of great consequences , without some reall assurance , because men are mortall ; no man would conceiue his meaning to bee , that this or that man were mortall , but that all were mortall . 10. That this indefinite speech of our Sauiour , The blinde receiue their sight , and the lame walke , &c. did ( as wee say ) de facto , include not onely some few , but a mul●itude of all or most particulars specified , is apparent from the 7. of Luke , vers . 21. At the same houre ( when Iohns Disciples came vnto him ) hee cured many of their infirmities and plagues , and of euill spirits , and vnto many men that were blinde , hee gaue sight . As this indefinite speech did de facto include a multitude , so it did de potentiâ include an vniuersality ; that is , as there were many blinde men receiued their sight , many sicke that were cured , so all of euery sort here specified , might haue beene partakers of the like benefit , if the default had not beene in themselues or in their friends . There was not a man throughout all the Tribes of Israel so blinde , but might haue had his perfect sight restored vnto him , so hee had demeaned himselfe towards Christ , as these other blinde men did . Not one man throughout all the Land so deafe , so dumbe , or lame , but that if their friends would haue brought them vnto him , and haue supplicated for them , being not able to supplicate for themselues , they might haue had their perfit hearing , their speech or limbes restored vnto them . All the Lepers might haue beene cleansed ; all possessed with Deuils , might haue beene dispossessed , and freed from their tyranny , so they would haue but humbled themselues vnder Gods hands , and sincerely acknowledged their imperfections and infirmities to haue bin the fruits of their sinne or offences against God their Creator and Redeemer : for thus to be humbled , was to become poore in spirit . 11. What is it then which Iohn , or his Disciples , or the whole Nation of the Iewes could expect of Him that was to come , their promised and long-wished-for Messias , whereof these good beginnings related , were not sure pledges and full assurances ? Most of this people , and with them Iohns Disciples , were sicke of their fore-fathers disease : they desired in their hearts a King to fight their battels , a man of as goodly presence as Saul was , for personage as louely as Ionathan , a man as valiant in battaile as Iudas Maccabaeus , as victorious as Dauid , as Samson , or Gideon . But what King of Iudah or Israel did euer Ieuy an Army , without ingrateful exactions from his people ? Which of them did euer inrich himselfe or the State by forreine spoyles , without impouerishing many of his natiue subiects ? Whilest some of them might sing these or like publike songs , Saul hath slaine his 1000. and Dauid his 10000. many a poore widow in priuat laments the losse of her dearest husband with sighs and teares ; many Rachels mourne for their children , and cannot be comforted , because the Conquerour cannot restore them to life againe . Finally , the whole glory and pompe of warre , when they are at the height , and at the best , are but like a bright and furious flame , which must be continually nourished with mans bloud , as a Lampe is with Oyle , or the Fire with Wood. The best warre that euer was vndertaken , was but malum necessarium . It was well obserued by the wiser sort of Heathen , that no warre was euer iust , but when it was necessary . And , as another saith , Bellum gerimus vt pace fruamur , The only right vse and end of warre is to procure an honourable and secure peace . If such peace may be had without warre , they are but fooles and vnhappy men , vnfit members of the world , that will vndertake warre and kindle dissentions betwixt Nation and Nation . Yee haue heard perhaps of the Philosophers Dialogue with Pirrhus that great warrier , to this purpose : When this great Nimrod had swallowed as many seuerall Kingdomes or Nations in hope , as the Iewes could expect their Messias should in one age conquer ; the Philosopher asked him , What he meant to do after he had conquered the Romanes ? Then , said hee , I will conquer the Gaules and Spaniards ; and when hee had done with them , hee would bend his forces against Africa . But when you haue conquered them , and as many more as you intend to conquer , what doe you last resolue vpon ? His answer was , to liue merrily and at ease , in plenty and pleasure . Why , quoth the Philosopher , this you may doe already , without eyther hazard of your owne , or your followers liues : for none of these Nations which you intend to vanquish , are likely to indanger you , so you will not begin with them . The present Nation of the Iewes were of Pirrhus his temper , and sought after that , as it were by a round or circle , which was in a manner put into their hands , so they would but haue looked neere about them , and not haue set their proud imaginations vpon such rouing proiects as Pirrhus did . Such amongst them as were thus affected , would no● acknowledge our Sauiour to bee the Messias , or him that was to come , because he was a man of peace , a man of a meeke and humble spirit . If another should haue come ( as shortly after many false Christs did arise , ) which would haue animated them vnto warre against the Romanes , the most of them , such as loued peace especially , would quickly haue beene weary of him . What then ? was there nothing , which both sorts , the proudest and humblest , the peaceable and contentious did alike affect , and hope to see accomplished by their promised and long expected Messias ? Saint Augustine tels vs of a Mimicke or Iester ( a kind of artificiall foole ) which vndertooke to tell euery man in the Towne or City where hee dwelt , what he thought or desired , when they were assembled to try his skill in the publique Markets : all hee had to say was this , [ vultis vos omnes vili emere , et caro vendere : ] All of you desire to sell deare , and buy good cheape . But as this reuerend Father obserueth , there was more Mimick wit , than solid truth in this conceit . For many come to Markets , which neyther haue minde to buy nor to sell , but to looke on . Amongst such multitudes as minde buying and selling , some good men there bee , which would desire to vse a conscience in both : but , saith the same Father , if hee had said , All of you , as well the buyer as the seller , as they that come onely to heare or see , desire to be happy ; his speech had beene vncontrollably true . For happinesse onely is that which all men naturally desire . 12. There is no petty good , but is desired by some or other ; That is the chiefe or prime good ( as the ancient Philosophers haue defined it ) which is desired by all . Did they collect this onely as men , or doth not the Scripture eyther say or suppose the same as a ground of truth ? Yet once , it is a little while , and I will shake the Heauens , and the Earth , and the Sea , and the dry Land. And I will shake all Nations , and the desire of all Nations shall come , & I will fill this House with glory , saith the Lord of Hoasts . Haggai . 2. 6 , 7. In what sence our Sauiour Christ ( for of our Sauiour Christ this place is vndoubredly meant ) should bee instiled the desite of all Nations , is a question which hath perplexed some good Preachers , and may exercise the wit of a good Interpreter . First , how could the Gentiles which were farre more than a maior part of all Nations ( here intimated ) be said at that time to desire him , in whom they did not in any sort beleeue , whom they did not at all expect ? For how should they expect him , how should they beleeue in him , of whom they had not heard ? The Iewish Nation indeed or seed of Abraham had heard of him , and did expect him , and yet as the Prophet had fore-told , so it came to passe , that when they saw him , they saw no beautie in him , that they should desire him . Esay 53. vers . 2. And was it possible , that hee should be the desire of all Nations , whom no Nation did desire ? Yes . In as much as God had consecrated him to be the onely Fountaine of that happinesse , which all men , which all Nations naturally doe desire , and which is all that any man of what Nation soeuer , Iew , Gentile , Greeke or Barbarian can desire ; he is truely instiled by the Prophet , The desire of all Nations . To say , that as many as desired happinesse , did desire our Sauiour Christ , can seeme no paradoxe , if wee consider ( what no Philosopher will deny ) that euen such as follow poysoned pleasures , seeke after happinesse and life in these by-paths , which leade to death and misery . Though most men take the high-way to death and misery , yet no man desires to dye or to be miserable , but their contraries . 13. So that our Sauiours answere , though it seemed doubtfull in the premises , is in conclusion as perfect , as if hee had directly and expresly said : Goe , tell Iohn that I am hee that was to come , and that you are not to expect another , seeing whatsoeuer you can expect or desire in any one or more , whom you may imagine yet to come , That you may haue in mee alone : for true blessednesse is all that you or any man can desire , and Blessed is Hee whosoeuer shall not bee offended in mee . Matth. 11. 6. Esay 53. vers . 2. But though Iohn and his Disciples could desire no more of him that was to come , than to bee truely blessed in him : yet might they desire some further proofe than his bare assertion or authority , that they might be truly blessed in him . For this blessednesse whereof hee speaketh , was none of those things which they did heare or see , seeing it cannot be knowne by corporall sight or hearing . It is like that new name spoken of in the Reuelation , which no man can reade , but he which hath it . All this is true , yet not withstanding all this , the things which they did heare & see , were vndoubted pledges & visible assurances of this inuisible blessednesse which heere hee promiseth , and of which euery man might haue vndoubted experience in himselfe , so he would not be offended in him . For though our Sauiour with farre better reason might , yet did he neuer exact such absolute beliefe vnto his words , as the Pope or visible Church of Rome doe to theirs , to whatsoeuer they shall decree , without eyther expresse warrant or testimony of Gods Word written before , or experimentall knowledge in themselues . This will better appeare in the second poynt proposed , which was , what these words did intimate or suggest to Iohn . The poynts now to be inquired after , are two : [ 1. ] First , what is it to be blessed and happy in Christ , or wherein this happinesse or blessednesse which here he promiseth , doth consist . [ 2. ] Secondly , how these particulars here mentioned , the blinde receiue their sight , the lame walke , &c. doe induce or inferre this vniuersall conclusion , Blessed is hee whosoeuer is not offended in mee . 14. The former will draw the later after it : and in discussion of the former , I must craue pardon to acquaint you with the opinions of such of the Heathen as sought to bee wiser than the rest ( that is , of their Philosophers ) concerning happinesse or felicity . Not that I rely vpon their saying or authorities ; but seeing the probleme proposed is generall , to wit , [ what satisfaction this answere could giue to any vnpartiall Auditor , whether Iew or Gentile : ] I must giue such satisfaction as is fittest to such perhaps as are too-much addicted vnto the Philosophy of the Heathen . Besides , it will be a good meanes for vs to finde out the right and safe way , if wee shall obserue where others haue gone wrong , or plunged themselues . To the former . The very name or common notion of blessednesse , happinesse , or felicity , doth import as much as [ Summum bonum ] the chiefe or supreme good , or Crowne of goodnesse ; That , ( as we said before ) which all men naturally doe desire , and which is all , that any man can desire , That which is onely able to satiate al the desires or appetites of the humane soule . It is agreed vpon as well by the wisest of the Heathens , as of Christians , that [ bonum ] & [ appetibile ] are termes conuertible ; that is , They mutually fit the one the other , as the measure and the thing measured ; whatsoeuer is good , is desirable ; and whatsoeuer is desireable ; is good to the party which desires it , at least as for the present he stands affected : and that onely is truely good which ought to be desired . For the rectifying of our desires , the Heathens went thus farre aright , [ That the desires of sense , or the inferiour part of the soule , were to be guided and directed by reason : ] We Christians know , that euen reason it selfe must be regulated by the Word of God , or rule of faith ; otherwise it will outray farther in its desires , then sence , without the check or controule of reason , could doe . The things which we may desire , are of three sorts : 1 Profitable , 2 Pleasant , or 3 Honest. All these three branches of Goodnesse , or rather these seuerall sorts of good things are required vnto true happines ; yet so , as true happines or the chiefe good consists properly in the fruit of the third branch or stemme , to wit , of Bonum Honestum , in its full growth or maturitie . This chiefe or prime good is not onely desired for it selfe and for no other end , but it is the end for which all things else , whether they be inferiour branches of Bonum Honestum , Vertue or honesty , or whether they are pleasant or profitable , are desired . Euery branch of Bonum Honestum , of Vertue or honesty , though it be to be desired for the chiefe and prime good , yet is it to be desired in it selfe , and for it selfe ; so to be desired for it selfe , that we must bee content to loppe off all the other branches of pleasure and profit , rather than hinder the growth of this . Godlines , saith the Apostle , is great gaine , and it hath bin an old Prouerbe amongst you , It is a good sport to bee honest . The issue of that sport , delight , or gaine , whereby our growth in godlinesse or honesty may be preiudiced , is losse and griefe . Things pleasant are to bee desired in themselues , and for themselues ; yet so farre onely , and at such seasons , as their desire may not hinder the pursuite of things good and honest . Our desire of these latter , must giue bounds or limits to the desire of the former . Things pleasant may be desired in greater measure , than for themselues they can bee desired , in case they bring aduantage to the course of honesty , of piety or vertue . Things meerely profitable , are not desireable at all for themselues or in themselues , but onely so farre as they are conducent to the purchase of delights lawfull and honest , or of honesty it selfe . For which reason , profit , as the more iudicious Schoole-men determine , is no true and proper branch of goodnes , nor are things meerely profitable , truely and inherently good , but good onely by extrinsecall denominatiō or by accident . Of this ranke is Physick , which no man desires for it selfe , or in such manner or measure as he desires wholsome foode ; it is in its nature distastfull to sense , yet to be desired as a means for procuring health , which all men desire for it selfe , because it is truely good and pleasant , and yet withall to be desired , as a meanes profitable for the exercise of piety , and performance of vertuous actions : of this ranke likewise is that which most men , vpon a common errour , most of all desire , to wit , gold or coyne , or other externals , before we haue occasion to vse them . These are not good in themselues , saue onely with reference to the procuring of things pleasant or honest . In Countries wherein gold is not by custome referred to this vse , men esteeme it no more than Aesops Cocke did the Pearle . Thus wee haue read of a dumbe dialogue betweene a poore Indian and a wandring Spaniard , that in his hunger offered gold for a Pullet , which the Indian attempting to chaw with his teeth , restored it againe , with this intimation ; That hee could eate his Pullet , but hee could not eate the gold : Othervse of this metall he knew none , and being not vsefull , it was not good to him , though of more worth to one of vs , than all the quicke goods which the poore Indian had . 15. But more per●inent to our present purpose is that diuision of goodnes or good things which the Philosophers haue made vnto our hands in this very argument whereof we treat . For vnto felicity or true happines , they require a threefold ranke or order of good things . The first was ( as they call them ) [ Bona fortunae , ] the goods of fortune , which we call means and maintenance , as monies , lands , goods , possessions , reuenews , or whatsoeuer other externals . The second , [ bona corporis ] as health , strength , agility , beauty or comelines of body . The third was [ bona animi , ] the endowments of the soule or mind , which they comprehended vnder the names of vertue morall and intellectuall : of whose seuerall parts some did answere in proportion vnto health or welfare of the body , as Iustice , Sobriety , Temperance , in which the health of the soule did euen in their iudgement more specially consist , as the strength or agility of the soule did consist in valour , wit , or resolution . As for Arts and sciences , these they accounted as the attire , or externall comelinesse of the soule . Their chiefest errours in these disquisitions were , that they thought ( at least some of the wisest of them ) that this felicity or happines might bee compleat in this life . Howbeit some of them did thinke , that no man was to be accounted or adiudged happy before his death . Not that these men , for ought we can gather , did hope for any extraordinary happinesse after death ; but that such happines or prosperity as man is capable of in this life , and such as they obserued some men to enjoy , was so brickle and vncertaine , as no man could safely passe his sentence of them whether they were happy or no , vntill they had finished their course of life . But the greatest errour in this argument ( wherewith the greatest Philosopher himselfe was ouertaken ) was , that this happinesse might be attained vnto by good education , or by the wit and industry of man : for he denyeth it to be the free gift of God. But we Christians beleeue & know , that if all good things be the gift of God , then the chiefe or supreme good must bee the extraordinary and speciall gift of God. And yet withall wee must consider , that God who giueth all good things freely , neuer casteth such precious pearles as this vnto swine Although it cannot be purchased by mans industrie , yet God giueth it only to the industrious , only to such as seeke after it with the best faculties and indeuours of their soules , content to forgoe all things else , for the purchase of it . But of this hereafter . 16. Yet heerein Aristotle and other Heathen Philosophers were more orthodoxall , than some rigid Stoicall Christians , in that they thoght no man could be truely happy without health of body , or whilest he continued in want & penury , much lesse whilest he continued in such paines and torments as : Regulus or other like vertues or good patriots did endure rather then they would wrong their conscience or vndoe their Countrie . He that shall accuse these Heathens as carnally minded in this , considereth not , that in thus accusing them , he condemneth the generation of the iust . Our Apostle Saint Paul had greater peace of conscience , than Regulus or any other Roman could haue . That part of happines which consisteth in the health and welfare or other endowments of the soule , was as compleat and perfect in him during this life , as any man , whilest cloathed with mortality , can expect : yet saith he of himselfe , and others , euen of all that were alike minded as he was ; If in this life onely wee haue hope in Christ , wee are of all men most miserable ; 1. Cor. 15. vers . 19. What occasions soeuer other good Christians of these times had to ioyne with him in this complaint ; his owne occasions , to speake , to thinke and write , as heere he doth , are else-where by him specified at large , and are most iust . Are they Ministers of Christ ? I speake as a foole , I am more : in labours more abundant , in stripes aboue measure , in prisons more frequent , in deaths oft : of the Iewes fiue times receiued 1 forty stripes saue one ; Thrice was I beaten with rods , once was I stoned , thrice I suffered shipwracke : a night and a day haue I bin in the deepe , In iournying often , In perils of waters , In perils of robbers , in perils by my owne Country-men , in perils by heathen , in perils in the City , in perils in the Wildernesse , in perils in the Sea , in perils among false brethren : In wearines and painefulnes , in watchings often , in hunger and thirst , in fastings often , in cold and nakednes . Besides those things which are without , that which commeth vpon mee dayly , the care of all the Churches ; who is weake , and I am not weake ? who is offended , and I burne not ? 2. Cor. Cap. 11. vers . 23. to the 30. 17. These grieuances of bodie and perplexities of minde were of themselues rather branches or degrees of misery than of felicity ; things in their own nature not to be desired but auoyded , as being in that ranke of euils which we call [ malū poenae , ] such as all punishments or chastisements , whether iustly or iniustly inflicted , are . For whatsoeuer is contrary to that which is truely good , must needs be so farre truely euill , as it is contrary vnto that , which is in its nature good . Now all [ malū poenae ] that is , all punishments , chastisements , or bodily grieuances , are directly contrary to the second branch of goodnesse fore-mentioned , which the Schooles call [ Bonum Iucundum , ] the goodnesse of lawfull pleasure , of harmelesse delight , of blamelesse ease or contentment , all which are degrees or branches of felicity . But though these grieuances before mentioned by our Apostle , were in themselues truely euill , yet was it good for him , as it is for all men else , to suffer them for the Gospels sake , or for the confirmation of others faith . Both parts of this true doctrine or assertion are auouched by the same Apostle , Heb. 12. vers . 11. No chastening for the present seemeth to be ioyous but grieuous ; neuerthelesse afterwards it yeeldeth the peaceable fruites of righteousnes vnto them which are exercised thereby . So that no chastening or bodily grieuance , which befalleth vs for Christ's or the Gospel's sake , is so true or great an euill in one sense , as it is good in another , to wit , in the first ranke of goodnes before mentioned , that is profitable or vsefull . All persecutions , whether in body , goods , or name , haue the same reference or proportion vnto the soule , or to its welfare , health and happines , that bitter and vnpleasant Phisicke hath vnto the body . Now there is no man , but will be willing to lay downe his bodily life as a wearisome burthen , rather than to liue continually vnder the Physician 's or Chirurgian's hands without any ease or intermission : And yet euen the bitterest and most vnpleasant Physicke , such as in it selfe is to be loathed , is good , and by all wise men to be desired , so long as there is certaine hope , that it may be a meanes to ease their bodies-of lingring paine or torture , or procure the restauration or long continuance of former and wonted health . In like manner , our Apostle Saint Paul would haue wished neuer to haue professed the Christian Religion , rather than to haue liued eternally in such persecutions , as he sometimes suffered , because they were in themselues euill , and distastefull vnto the humane nature : notwithstanding he reioyceth and glorieth in them , as they haue reference to that exceeding waight of glory and crowne of righteousnes , for the attaining whereof they were , though not causes , yet as meanes ordained by God , vsefull , and for those times necessary . And therefore our Sauiour saith , Blessed are they which are persecuted for righteousnes sake , for theirs is the Kingdome of heauen . And againe , Blessed are ye when men shall reuile you and persecute you for my sake . Matth. 5. 10. 11. Reioyce and be glad , for great is your reward in heauen ; for so persecuted they the Prophets , which were before you . vers . 12. So then such as suffer persecution for righteousnes sake , are blessed , [ spe , non re , ] whilest they suffered persecution ; That is , they are not in the actuall possession of that blessednes , which they hope for , nor can they expect , ( as our Apostle in the fore-cited 15. Chapter to the Corinthians , 19. vers . teacheth vs ) that their hopes of blessednes in Christ , shall bee accomplished in this life , because neither the endowments of the minde , nor of the body , whose perfection and accomplishment are necessary to true and perfect happinesse , can be perfected and accomplished , vntill this corruptible haue put on incorruption , and these our mortall bodies become impassible and immortall . As for those externall comforts or supplyes , which are necessary to that small portion of happinesse , which we haue in this life , as meate , drinke , apparell , and the like , wee shall haue no need nor vse of them in the life to come . In that life wee shall bee so fully happy within our selues , and in the fruition of God , as wee shall neede nothing without vs , nothing besides Gods presence , and the fruition of our selues . The want or penurie of any thing vsefull in this life , is a degree or part of misery : but not to neede them , not to want them , is a portion of true felicity . And for this reason happely it is , that amongst all the good workes and miracles which our Sauiour did , wee neuer reade , that he made any needy beggers exceeding rich in worldly riches , because riches are neither vsefull nor necessary to that happinesse , wherevnto all his miracles doe leade and draw vs : but as he did neither make , nor promise to make his followers rich , so hee would not suffer any of them , whilest hee liued heere on earth , to continue in want or penurie . These euils or degrees of misery in this life , he often preuented by miracles , when they were ready to befall them . 18. Here we are by the way to consider , that whilst our Sauiour was bodily present with his Disciples and followers , none of them were in want or need , but he instantly relieued them . If any fell sicke , he presently cured them : if they were in danger by Sea , they could no sooner cry out , Master , wee perish , but he as soone checked the winde with the breath of his mouth , and turned the storme into a calme : he did not suffer them so much as to weepe or mourne , but rather ministred continual matter of ioy and comfort vnto them : Nay , as wee reade Mark. 2. vers . 18. It was a solaecisme for them to fast , whilest he was with them . When Iohns Disciples , or the Pharises came vnto him , and demanded of him , Why doe the Disciples of Iohn and of the Pharises fast , but thy Disciples fast not ? Iesus said vnto them , Can the Children of the Bridegroome fast , whilest the Bridegroome is with them ? As long as they haue the Bridegroome with them , they cannot fast : but the dayes will come , when the Bridegroome shall be taken away from them , and then shall they fast in those dayes . Thus you see a great difference betwixt the estate of his Disciples , whilest he was with them , and whilest hee was taken from them : the one was an estate of ioy and contentment , without bodily grieuance or molestation ; the other had his ioy and internall comfort mixt with sorrow of bodily discontentments . What was then the reason of this difference ? Surely it was our Sauiours will and pleasure in affording these contentments , which did accompany his bodily presence here on earth , to exhibit a perfit Map or Modell of that fulnesse of all ioy and contentment , which wee shall be made partakers of by his bodily presence with vs in heauen . So then , for conclusion of the first poynt , and for more commodious passage vnto the second , our Sauiour by the miracles here mentioned , and the like , did openly and euidently declare himselfe to be the Author , Lord , and free doner of all these three rankes or sorts of good things , which the Heathen by light of nature saw to be requisite or necessary for the attainement of true felicity , or in the fruition whereof in full and perfit measure , true and perfit happinesse did consist . 19. First , for these externals , which the Heathens call [ Bona fortunae ] ( as meat , drinke , apparell , or means necessary for maintenance of life ) without which wee can rather receiue no contentment , than be throughly contented with them ; albeit our Sauiour gaue them in lesse measure than worldly mindes desire them , yet his bounty in bestowing of them , did herein farre exceed the magnificence of greatest Princes , in that hee herewith pleasured his Disciples without any grieuance vnto others . This was a foundation of publike happines , which no Monarch or State-founder could euer lay , in that , no man did euer fare a whit the worse because his followers or fauourers , ( how many soeuer they were ) did fare the better . For thus our Sauiour plentifully fedde multitudes of people in the Wildernesse , without occasioning any dearth or scarcity of bread or victuals vnto such as remained in the townes or villages . The reliques or offalls of the Feasts that hee made , were alwayes greater than the prouision it selfe . Once wee reade of his feeding fiue thousand men with seuen Barly-loaues , and two Fishes , and the fragments or broken meate was seuen Baskets full , Marke 8. vers . 20. Another time of his feeding fiue thousand men with fiue loaues , when there remained twelue baskets full of fragments . Nor did this his bounty extend onely in cases of necessity or for preuenting want or penury , but vnto matter of delight or decency . For as hee fed thousands of people in the Wildernesse , where no food was to be had for them without miracle ; so , to grace the marriage feast at Cana in Galilie , hee turned water into wine , not of the worst sort , but of the pleasantest and cheerefullest taste . Thus when tribute or pole-money was vniustly exacted of him , hee did not demand a beneuolence from those men on whom hee had wrought those mighty cures , or whom hee had otherwise benefited extraordinarily ; Hee supplyeth himselfe and Peter with this necessary from a Fish , which had no more vse or need of money whereof the Romane Caesar had want , than the poore Indian had of the Spaniards gold . So that albeit he sent his pole-money to Rome with others , yet was there not one penny lesse in Iury than there was before . 20. But to come to the second sort or ranke of good things , which the Heathens by light of nature saw necessary vnto felicity , as [ bona corporis ; ] what greater bodily happinesse could befall the blinde or lame , than for the one to be restored vnto his perfit fight , the other to the right vse of limbes ? What could the deafe more desire than to be able to heare , or the Lepers than to be cleansed from their leprosie ? What so great a bodily blessing , if any at all besides could be bestowed vpon the dead , as to be restored to life againe ? Yet those and many like blessings our Sauiour bestowed vpon all that were not offended in him , by his meere word , thereby shewing himselfe to be the Lord and disposer of all the blessings or parts of happinesse which concerne the body . And Iohns Disciples might heare and see the parties here mentioned , made thus farre truely happy by him . Happy they were in respect of all other men , happier by much than those men which still continued blinde or lame , or leprous , or deafe , or in that estate of death , from which our Sauiour raysed these dead here mentioned . Againe , happier they were than such men as neuer had beene blinde , or lame , or leprous , or deafe , or neuer had tasted of bodily death . For albeit the blessings of life , of health , of strength , of soundnesse of limmes , were in themselues ( if wee measure them by themselues ) the selfe-same in both : yet these mentioned in my Text , knew much better how to value or prize these bodily blessings aright , or how to vse them to their right end by their former long want or absence , than others could doe by their continuall presence or fruition of them . Againe , happy they were in respect of themselues , or their former estate , much happier in that they were now able to walke , whereas before they had beene lame ; much happier , in that whereas now they see , they had sometimes bin blinde ; that whereas now they are cleansed , they had sometimes bin Lepers ; in that such of them as now liue , had beene sometimes dead . For , although the habit be in it selfe much better than the priuation , as sight is much better than blindnesse , health much better than sicknesse , soundnesse of limbes much better than lamenesse , life much better than death ; vet sometimes the sufferance of want or priuation of things in their nature good and pleasant , may be more profitable or vsefull for attayning some greater good , than the present possession or fruition of good things . Now it was not the habit or present fruition of life and health , not the right vse of limbes and bodily sences , but the former want or priuation of them , which was as the root or stock wherein the third part of that happinesse which consists in the health or welfare of the soule was ingrafted . If some of these men had alwayes inioyed their perfit sight , it is more than twenty to one but that their owne right eyes had offended them ; and better it were they should haue beene plucked out , than haue offended them : but best of all , that they had none to offend them , or draw them from Christ the Fountaine of happinesse , vnto other vanities . If others of them had beene alwayes sound of body and limbes , their owne right hands or feet would haue bin as a stumbling-blocke to them in the way of life , and haue hindered them from comming to Christ. If others of them had not bin smitten with leprosie or other like grieuous diseases , they had not sought to Christ as to their Physician : and not finding him so happy a Physician as they found him for the body , they would not so earnestly haue sought vnto him , as the only Physician of their soules ; although he be vsually found of none but such as seek him . Finally , vnlesse the Lord had humbled all of them with some one or other bodily grieuance , or with want and pouerty , they had not become so humble in minde , or poore in spirit , as now they are ; and not being such , they had not beene capable of the greatest miracle or best blessing heere bestowed , that is , they had not beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for so it is remarkeably said in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dead are raysed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & the poore ( as our later English translatiō readeth it ) haue the Gospel preached vnto them : much better I must confesse than some of the ancient Fathers , which expound the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( being , as the Latines say , a Verbe cōmon , or , as the Grecians say [ verbum medium , ] that is , sometimes actiue , sometimes passiue ) according to its actiue signification in this place ; and render it thus , the poore preach the Gospel . But as Maldonate well obserueth , for the poore to preach the Gospel , was neuer any matter of wonder , and therefore no part of our Sauiours message vnto Iohn , as being no poynt worthy so great a Master as our Sauiour was , solemnely to teach ; or so great a Scholler as Iohn was , solemnely to learne . And howsoeuer the word in the Originall be rendred by Interpreters , the thing signified by it , is the greatest miracle in this Catalogue . That the Gospell should be preached vnto the poore , as Maldonate would haue it , was [ valdè mirum ] a great and reall wonder . And why so great or reall a wonder ? Because , saith he , to haue the Gospell preached vnto them , was as much as to haue a promise to be made Kings , as he rightly proues from diuers places of this Gospell by Saint Matthew . [ Quid autem admirabilius quàm pauperem Regem fieri ? ] What more admirable or wonderfull , than for poore men and beggers to be made Kings ? He further addeth , that although the Gospell were equally and indifferently preached to all , yet it pleased our Sauiour onely to mention the poore , both because that was most strange and vnusuall according to the custome of the world , that the poore should haue the promise to bee made Kings ; and withall , that hee might shew himselfe to be the Messias or the Anoynted of the Lord , who , as the Prophet Esay had fore-told , should preach the Gospell to the poore . Thus farre Maldonate . But vnder correction , the originall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a great deale more than eyther Maldonate expresseth in Latine , when he saith , [ Euangelium praedicatur pauperibus , ] or than is expressed in our latter English , the poore haue the Gospell preached vnto them . Our former English cometh somewhat neerer the Originall , when it saith , the poore receiue the Gospell . But the vulgar Latine , though it misse it many , yet in this particular best expresseth the meaning of the Euangelist , if the Romish Priests and Iesuites , which hold it to be Authentique , did vnderstand the meaning of it , or improue it to the best sence ; for so it renders the Originall verbatim [ Pauperes Euangelizantur . ] For right vnfolding the contents of this speech , or taking the full value of the Originall , we are to obserue that Verbes passiue , whether in the Hebrew , Greeke , Latine , or English , may include or import a two-fold passion ; the one meerely Grammaticall or intentionall ; the other reall , eyther naturall or supernaturall . One and the same Verbe may sometimes include the former onely , sometimes the latter , according to the diuersity of the matter or subiect whereunto it is applyed . To giue instance in that speech of Melchizedeck , Genes . 14. 19. Blessed be Abraham of the most high GOD , possessor of heauen and earth . And blessed be the most High God which hath deliuered thine enemies into thine hand . Now , though the word in the Originall be the same , though it be for signification as truely passiue , when it is said , Blessed be the most High God , and when it is said , Blessed be Abraham of the most High God : yet wee must alwayes note this difference in the thing it selfe , that whensoeuer God is blessed by man , as here he was by Melchizedeck , mans blessing can produce no reall passion or alteration in God : it can adde no degree of blisse or happinesse to him . But whensoeuer man is blessed by GOD , his blessing alwayes addeth some increase of blessednesse eyther in his goods , in his body , or in his soule . Againe , if one man giue another poyson , the other may be said to haue poyson giuen him , or to be Grāmatically passiue . But it is one thing to haue poyson giuen him , & another to be poysoned . This latter includes a real passion or bodily mutation , though from better to worse , from life to death . He that hath a medicine giuen him , is in common speech termed a Patient , and is Grammatically passiue . But euery one that is thus farre passiue as to haue a medicine giuen him , is not instantly medicined , cured , or healed ; for this includes a reall operation or amendment of that which was amisse in the body . In like manner , in as much as our Sauiour preached the Gospell equally and indifferently to all , all that heard him , might bee alike truely and literally said to haue had the Gospell preached vnto them , if wee respect onely the Grammatical sense and signification of the word . But it is one thing to say that all had the Gospell preached vnto them ; and another thing to say , all were Euangelizati . For this latter was peculiar only to the poore in spirit : They only tooke this stampe or impression of the Gospell , which was preached to all . Briefely , the originall phrase doth literally and naturally import as true or reall an alteration or transmutation in the soules of such as were poore in spirit , as the former miracles heere mentioned , did in the bodies of the blinde , the lame , the deafe , the Leprous , or dead . Now it is not said that the blind had their sight proffered or promised vnto them , or that the lame were onely made to walke , or the Leapers cleansed onely in hope , or by way of promise . But all of them were truely and actually cured of their infirmities of body ; and so no question were the poore in spirit as truely cured , as truely healed of their infirmities of their soules . They had beene as truely dead vnto the life of the spirit , as those whom Christ is heere said to haue raised vp , were vnto the life of the body . But now they are raised vp to newnesse of life , enlightened to see the truth , and enabled to walke not after the flesh , but after the spirit . And whereas before they had beene the bond slaues of sinne , wherewith their soules were more foulely stained or tainted than these Leapers bodies were with leprosie , they are now freed and cleansed from the guilt and raigne of sinne , and made the seruants of righteousnes . Thus much is included in these last words , [ Pauperes euangelizantur ; ] and this transmutation of their soules was , or might haue bin , as conspicuous or obseruable to Iohns Disciples , as the changing of Sauls mind or spirit was vnto the Israelites , after Samuel had anoynted him King. 1. Sam. cap. 10. ver . 9. This Interpretation of this place is made vnto our hands by our Sauiour himselfe , the best Interpreter of his owne words : for so hee saith , Luke 6. ver . 20. Blessed be yee poore , ( setting his eyes on his Disciples ) for yours is the Kingdome of God. This blessing of Interest in the Kingdom of God here bequeathed by our Sauiour vnto the poore , is in effect the same with these words in my Text , [ Pauperes euangelizantur ; ] of which , their Interest in the Kingdome of God is the true reall and formall effect . For the Gospell is called the Kingdome of God , because it instateth such as receiue the impression of it , that is , the Euangelizati , in the Kingdome of God or of heauen . The Kingdome of God in Scriptures is twofold , and hath two importances . Sometimes it importeth the Kingdome of Grace , which the poore in spirit attaine vnto it in this world : Somtimes it importeth the Kingdome of Glory , which no man shall attaine vnto but in the world to come . The Kingdome of Grace there bequeathed had two parts ; the one ordinary , to continue throughout all ages , which did consist in the raigne or soueraignty of the spirit ouer the flesh : the other extraordinary , yet vsuall in that time , and did consist in the raigne or soueraignty of such poore men , as Christs Disciples were , ouer Satan and his angels . And this part of the Kingdome of grace , or this effect of it , was more conspicuous and visible vnto others , and was one of those workes or miracles which Iohns Disciples might heare and see , and make faith or true relation vnto their Master . Now the blessednes heere promised by our Sauiour , or so much of it as men are capable of in this life , consisteth in the former part of the Kingdome of Grace , that is , in the soueraignty of the spirit ouer the flesh . Both parts of this obseruation are set forth vnto vs by our Sauiour , Luk. 10. vers . 17 , 18 , 19. The Seuentie returned againe with ioy , saying , Lord , euen the Diuels are subiect vnto vs through thy name . And hee said vnto them , I beheld Satan as lightning fall from heauen . Behold , I giue vnto you power to tread on Serpents and Scorpions , and ouer all the power of the enemy ; and nothing shall by any meanes hurt you . Notwithstanding in this reioyce not , that the Spirits are subiect vnto you ; but rather reioyce because your names are written in heauen . All the poore which are heere said to be Euangelizati , were thereby instated in the Kingdome of Grace , and made the sonnes of God , as it is written , Ioh. 1. ver . 12. As many as receiued him , to them gaue hee power [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a priuiledge or faculty ] to be the sonnes of God , and heyres apparent vnto the Kingdome of Glory . This is all one , as to haue their names written in the Booke of life . 21. But heere the Iesuite , at least the Moncke or begging Fryer ( who takes the pouerty which he voweth , to be an Euangelicall perfection , containing in it a title of merit to the blessednesse heere mentioned ; ) would reply , that by the poore mentioned , Lu. 6. v. 20. the poore in spirit only are to be vnderstood , though not expressed , because the poore in spirit are expressed by Saint Matthew , who relates the selfe-same story , Chap. 5. which Saint Luke doth in that 6. Chap : but in as much as the story or relation heere in my Text , is not the same with either of the former two , it will not so cleerely follow , that the poore in spirit are here onely to be vnderstod . Yet it is a rule in Logicke , and it is a rule of reason , [ Quaecunque conueniunt in al● quo tertio , conueniunt etiam inter se. ] From which rule it will cleerely follow , that if as well these words of my Text , as those of Saint Luke , chap. 6. vers . 20. be but Euangelicall expressions of one and the same Propheticall prediction , in which the poore in spirit are to be vnderstood , this my Text must be meant of the poore in spirit , as well as those other words of Saint Luke or Saint Matthew . But of the consonancy of the Euangelist and the Prophet , by Gods assistance hereafter . 22. You haue heard , and I make no question but you doe beleeue , That whatsoeuer your hearts can desire , euen the fulnes of that true happines , which is all that you or any man can desire , is only to be sought in Christ , in whom it may be found by all . For confirming your particular Interest in him , and in the blessednes which heere he promiseth : the right receiuing of this blessed Sacrament is of all other meanes most effectuall . For your better preparation to the due receiuing of it , it will bee auaileable to consider the doctrine which my Text affoords ; that although Christ be a fountaine of happines infinite , and inexhaustible ; although his death ( whose memory we celebrate , whose vertue in this Sacrament we seeke ) be , as it were the opening of this fountaine ; yet are the streames of blisse and happines which issue from him by his death , deriuable onely vnto such as are not offended in him . Though the Gospell , as our Apostle speaketh , Rom. 1. ver . 16. be the power of God vnto saluation , yet , as my Text saith , the poore in spirit only take the impression of it . Euen power it selfe , and goodnesse infinite , sufficient in it selfe to saue all , though in number infinite ; is effectuall only in such as are of an humble and contrite heart . Of their humiliation or contrition , or their poorenes in spirit , which is heere mentioned in my Text , that might be truely said , which our Sauiour doth of Thomas the Apostle his faith : Thomas , thou beleeuest because thou hast seene , happy are they which haue not seene and yet beleeue . The most of these men were therefore poore and humble in spirit , because the Lord had humbled , broken , or chastised them , some with bodily blindnes , others with lamenes , some with deafenes , others with leprosie , or like grieuous sicknes , some with death . Howeuer , becōming once truely humble and poore in spirit , though by these and like meanes , all of them were truely happy in Christ : but much happier and more blessed shall they be , whom the Lord hauing not so grieuously chastised in body , yet doe become as humble and poore in spirit , as they were . The best consideration I can commend vnto you , for working this humiliation and contrition of spirit , is this , that as the Ceremonies of the Law were but shaddowes of these things which are now fulfilled in Christ ; so all the bodily calamities , which Christ heere cured in so many seuerall bodies , were but as so many sensible types or shaddowes of more grieuous maladies in euery mans soule ; although by nature wee doe not feele them . Some of them were dead in body , and all of vs , as our Apostle saith , are by nature dead in trespasses . Now if we doe as truely and heartily bewayle this deadnes of our soules , as the poore Widdow of Naim did the bodily death of her onely sonne ; then , as our Apostle saith in the same place , Wee are quickned in Christ , and he will deliuer our soules vnto vs safe and sound , as he did him vnto his mother . Some of those were blind in body ; all of vs were darke in mind , euen from the wombe : and if we supplicate vnto him with like earnestnes to enlighten our minds , as these poore men did to receiue their bodily sight , wee shall bee as happy in this cure , as they were in the other . Some of them were halt and lame , and not able to go ; and we , after we haue seene and knowne the wayes of God , are more vnable to walke in them , than they were to runne a race . Some of them were Leapers in body ; so are we all by nature Leapers in soules . But whatsoeuer lamenes , infirmitie or disease hath befalne our soules by Adams transgression or by our owne corruption , he is both able and willing to worke more miraculous cures vpon our soules , than hee did vpon these pooremens bodies , so we intreat him as earnestly and heartily as they did . 23. None of you , I hope , conceiueth Christs bodily presence to be either necessary or expedient for curing or healing your soules . No mans faith in Scripture is more commended than the Centurions , which did not desire our Sauiours bodily presence , when he offered it , for the healing of his seruant . His answere was , Lord , I am not worthy , that thou shouldst come vnder my roofe , but speake the word onely , and my seruant shall be healed . Matth. 8. 8. If this acknowledgement were a document of liuely faith , and Christian modesty in this Centurion ; what can it be but arrogancy and vnbeliefe in the Romanist , to thinke himselfe worthy , not only of Christs bodily presence vnder the roofe of his house , but vnder the roofe of his mouth , yea in his stomach ? But farre bee all such vncleane and carnall thoughts from any heere present . Let vs stedfastly belieue , that Christs Word is now as powerfull in heauen , as it was on earth ; yet haue wee not onely his Word , but the visible pledges of his body and blood for the healing of our soules . Whateuer other defect there may be in our preparation for receiuing these pledges of his passion , let vs be sure , that our intention to humble our selues , and amend our liues , be sincere and without hypocrisie . The second Member of the generall diuision , proposed in the former Discourse , Parag. 8. What satisfaction this Answere of our Sauiour did giue to Iohn . § 24. VErbum sapienti sat est . A man of vnderstanding and experience , in part acquainted with any businesse on foot , perceiueth more by a word or Hint , than another of lesse vnderstanding or experience , altogether vnacquainted with the same busines , would doe by instructions giuen in Folio . Now Iohn , we know , was a man of extraordinary vnderstanding and experience in matters spirituall , specially such as concerned Christ , to whom hee was the immediate fore-runner , vnto which office he was qualified or set apart from the wombe , yea , sanctified vnto it euen in the wombe , as you may reade , Luke 1. verse 41. As this qualification made him more docile or capable of good instructions than other children were , so his father Zacharias was better able to instruct him in the knowledge of Christ , of whose Kingdome and Office he had prophesied , than any other Priest or sonne of Aaron could . For Zacharias was , for ought that wee can gather , the onely Prophet then in Israel , at least the spirit of Prophesie , which for a long time had bin as a fountaine dryed vp , did first breake forth in him . After that Iohn himselfe came to maturitie of age and vnderstanding , he was directed by speciall commission from his God , to vsher Christ into the world , to induct him into his Propheticall function , to declare him to be the Redeemer of Israel , to proclaime him to be the high Priest of our soules , that was to make the full atonement for the sinnes of the whole world . Now vnto Iohn , thus well qualified and instructed in matters concerning Christ , and in particular acquainted with the carriage of all businesses concerning Christs baptisme or other actions vntill his imprisonment ; this Answere of our Sauiour Christ , ( especially being framed out of that Prophets words which had penned Iohns Cōmission , for being Christs messenger or preparing his wayes , more then 600. yeeres before either of them was borne ) would suggest or imply a great deale more , then it could do vnto any other man not so well qualified or instructed as Iohn was , and not so well acquainted with the particular passages of Scripture whereon Iohns faith was grounded , nor with the signes of the time , by which his faith in the Messias was confirmed . Now for your better edification in this poynt , giue mee leaue to breake this portion of the Bread of life which I haue in hand , into three parts : The first , The generall meanes by which euery mans faith or beliefe in Christ is wrought or grounded , or by which it is or may be confirmed . The second shall be the vnfolding of those particular places of Scripture on which Iohns beliefe was grounded , as also the signes of the time by which his faith before his imprisonment , ( or before the framing of this question ) was ratified and confirmed . The third , What correspondency , concord or consonancy the particulars heere mentioned , and those places of Scripture whereunto our Sauiour in this answer referres Iohn , or the signes of this very time wherein this answere was made , haue vnto the other parts of Scripture , or signes of the time by which Iohns former faith had beene established and confirmed . Of these three in their order by Gods assistance . 25. Concerning the first poynt , we all beleeueand know that Gods Word is the only rule on which our faith must be grounded , by which wee must be builded vp as the house by line or leuell . In this generall we and the Church of Rome agree : The first breach or poynt of difference betwixt vs and them is , Whether this Word of God by which the Temple of God must be raysed , be partly written and partly vnwritten ? Wee say , that the whole rule or Canon of Faith is written or contayned fully in the Bookes of the Old and New Testament . They grant these Bookes to contayne part of the rule , but the other part , which in effect they make the principall , is ( as they say ) contayned in vnwritten traditions , of whose truth or true meaning the visible Church for the time being , is the sole Iudge . This indeed is the roofe or couering of their Edifice , which ( as elsewhere we haue shewed , and by Gods assistance shall more fully shew hereafter ) doth vtterly raze or ouerthrow the foundation it selfe , whereon they would seeme to put it , to wit , the written Word of God , and the truthes concerning Christ contayned in it . But our purpose is not at this time to shew you , in what manner they ouerthrow the foundation of Faith or Word of God , but rather the manner how our faith is grounded on it . 26. Now though it be true which we lately said , that faith must bee grounded onely on the written Word ; this saying notwithstanding must be restrayned vnto the time since . GODS Word vnto his Church or people by his appoyntment was committed vnto writing . Wherefore you must remember or take notice , that there was a time wherein no part of Gods Word was written : for Moses was the first that committed Gods Words to writing , the first that made a Register or Record of what God had spoken vnto the Patriarkes . Now , the beliefe of the Patriarkes was grounded on Gods Word though then vnwritten , after the same manner as ours is on the written Word . For ( as you will easily conceiue ) it is not the writing of Gods Word which makes it to be the ground or rule of faith . Yet heere happely you will demand , To what other end then was it written ? To this we answer , That the writing of it by such speciall Registers as God had appoynted for that purpose , and the strange preseruation of the Records written by them , is to vs an infallible argument that what they haue written , is the Words of God , not the words of men . And this , to know that the words which wee beleeue or giue credence vnto in matters concerning our happinesse or saluation , are the words not of any mortall man , but of the immortall God , is the first ground of faith . 27. Vnto the right grounding of our faith in this first po●nt , two things were euer required : The first , prediction or fore-telling things to come : The second was , the euent or experiment answering to the prediction . Yet is it not the prediction of any euent that shall fall out , though for a long time after , that can argue the prediction it selfe to haue beene Gods words , or the fore-teller of such euents to bee a Prophet . For the Astronomers can fore-tell you the Eclipses of the Sunne or Moone for many yeeres before they fall out or happen ; yet no man takes their skill as an argument that they are true Prophets , or that they are enlightned by the Spirit of God , by which the Scriptures were written , or the mysteries contayned in them were fore-told . But if an Astronomer could as distinctly fore-tell what kinde of weather euery moneth or euery day for two or three yeeres following should bring with it , as hee can fore-tell what day or houre the Sunne or Moone shall be eclipsed , or in what degree or measure eyther of their bodies should be obscured or hid from our sight ; you would conceiue of him as a man more than ordinary , and that he could not know this by ordinary skill or art , no not by the blacke art it selfe , or by dealing with the Deuill . He that could certainely fore-tell all the particular changes of weather , or the alteration of States and Kingdomes , or the seuerall Eclipses or illuminations of Gods true visible Church heere on earth for the next Generations that are to come ; might iustly challenge the reputation of a Prophet or Messenger sent from God , at the hands of all such as had heard or read his predictions before the truth of them was sealed by their manifest vndoubted euents . What then is the reason why the certaine and known prediction of some euents , whose truth afterwards becometh visible and manifest vnto the world ( as the Eclipses of the Sunne and Moone , or the coniunction of Planets , which shall fall out some forty yeeres hence or more ) should not as infallibly argue the assistance of the diuine Spirit , or reuelations immediately made from God , as the fore-telling of all change of weather , or matters of greater consequences doe , as matters of States or Kingdomes , or Gods visible Church ? The reason is , because God by his euerlasting Decree hath appoynted the Sunne and Moone their constant and certaine course , and priuiledged them from all impossibility of impediment or disturbance in their seuerall courses , which eyther man or infernall spirits can attempt against them : whereas by the same euerlasting Decree , Hee hath ordayned such variety or inconstancy in the ayre or other inferiour Elements , as no wit of Man or Deuill can comprehend all the possible changes of weather , which may happen within some few yeeres following . For though Satan and his angels be enstyled Prince of the Ayre by Gods Saints , yet doth not this title any way import that they haue absolute independent power or Monarchicall Soueraignety ouer the ayre , but onely that He who is supreme Lord of Heauen & Earth , of all the World , and of all in it , oft times permitteth those infernall spirits , for the iniquity or sins of men , to exercise such power in the ayre , as hee neuer permitteth them to vse or exercise in the higher Region , whence they are vtterly banished or excluded . So that albeit they oft times know much , and more than man by meanes naturall can doe , concerning the alteration or change of weather ; yet can they know no more concerning these or like effects , than God permitteth them to know , or suffereth them in his iust iudgements to effect or worke . Againe , for the managing of ciuill affaires , of gouernement of States or Kingdomes , GOD , by his euerlasting Decree , hath left vnto men such variety of choyce , such a contingency in their consultations , such a freedome of will in contriuing or proiecting their seuerall ends , as it is impossible for any man liuing in this Age , though he should consult with Witches or familiar spirits , to prognosticate or fore-tell what the successe or finall issue of what hee himselfe at this present proiects or plots , * shall bee an hundred or two hundred yeeres hence . From this faculty or rather facility in fore-telling things of this nature , which for diuers Generations after shall certainely come to passe , the Lord himselfe doth pleade , and proue his Title of infinite wisdome , that He is the onely wise immortall God , that besides him there is none that can doe or say as He doth . Produce your cause , saith the LORD , ( vnto the Heathen gods and their worshippers : ) Bring forth your strong reasons , saith the King of Iacob . Let them bring them forth , and shew vs what shall happen : Let them shew the former things what they bee , that wee may consider them , and know the latter end of them , or declare vs things for to come . Shew the things that are to come hereafter , that wee may know that yee are gods : yea , doe good , or doe euill , that wee may bee dismayed : and behold it together . Behold , you are of nothing , and your worke of nought : an abomination is hee that chooseth you . Isay 41. vers . 21 , 22 , 23 , 24. And againe , chap. 47. vers . 5 , 6 , 7 , 8 , 9. Sit thou in silence , and get thee into darknesse , O Daughter of the Chaldeans : for thou shalt no more be called the Lady of Kingdomes : I was wroth with my people , I haue polluted my Inheritance , and giuen them into thine hand : thou diddest shew them no mercy ; vpon the ancient hast thou very heauily layde the yoke . And thou saidst , I shall bee a Ladie for euer : so that thou diddest not lay these things to thine heart , neyther diddest remember the latter end of it . Therefore heare now this , thou that art giuen to pleasures , that dwellest carelesly , that sayest in thine heart : I am , and none else besides mee , I shall not sit as a Widdow , neyther shall know the losse of Children , and widdowhood ; they shall come vpon thee in their perfection , for the multitude of thy sorceries , and for the great abundance of thine enchantments . This speech ( you must consider ) is directed in particular to the Chaldeans , who were the most curious Inquisitors after things to come ; the cunningest Southsayers , ( as they tooke and professed themselues ) in the world . And for this reason it is , that the LORD sendeth that peremptory challenge vnto them , v. 12 , 13 , 14 , 15. Stand now with thine Inchantments , and with the multitude of thy Sorceries , wherein thou hast laboured from thy youth , if so bee thou shalt be able to profit , if so bee thou mayest preuaile . Thou art wearied in the multitude of thy Counsels : Let now the Astrologers , the Starre-gazers , the monethly Prognosticators stand vp , and saue thee from these things that shall come vpon thee . Behold , they shall be as stubble : the fire shall burne them , they shall not deliuer themselues from the power of the flame : there shall not be a coale to warme at , nor fire to sit before it . Thus shall they be vnto thee with whom thou hast laboured , euen thy Merchants from thy youth , they shall wander euery one to his quarter : None shall saue thee . 28. Let mee giue you two instances or examples of things fore-told by God , ( by his Prophet Isay ) concerning the strange alteration of States or Kingdomes , both which predictions were exactly and remarkeably fulfilled and accomplished ; the one about an hundred , the other about one hundred and seuentie yeeres after , the Prophet from the mouth of the LORD had fore-told them . The former is related in the second Booke of Kings , chap. 20. and in the 39. of Isay , vers . 6 , 7 , 8. The summe of both those Stories is this : After Hezekiah had shewed his House and all his Treasure vnto the King of Babylons Embassadour , which came to congratulate his late recouery from that dangerous sicknesse , of which the Prophet Isayas had by Gods appoyntment cured him , hauing first secured him not onely of his instant recouery , but of the continuance of his former health , and prolonging of his dayes by a signe from Heauen : the same Prophet came vnto him , and telleth him that this his kindnesse or courtesie to the Embassadours in shewing them his Treasury , was [ factum malè ominatum , ] and did abode a future misery to his posterity . Heare the Word of the LORD , saith Isaiah to Hezekiah , Behold the dayes to come , that all that is in thine House , and that which thy Fathers haue layed vp in store vntill this day , shall be carryed to Babylon : nothing shall be left , saith the Lord. And of thy sonnes that shall issue from thee , which thou shalt beget , shall they take away , and they shall bee Eunuches in the Palace of the King of Babylon . Now , if wee consider the strength of Iudah and of Aegypt in those times , and the small power which the Babylonian had in respect of his Neighbour the mightie King of Assyria , who then layde clayme to Iudah ; the accomplishment of this Prediction or Prophesie was in all politique esteeme or humane coniecture more improbable and more incredible , than if a man in this Age should take vpon him to fore-tell that the Duke of Saxony , or some other Prince of Germany , should conquer the Low-Countries , France and Spaine , and leade all the Royall Race of both those Kingdomes Captiues vnto Dresden , or to some other Princely Court of Germanie within these hundred yeeres next following . He that should fore-tell thus much at this present , would be recoūted a true Prophet or Messenger from God in the ages following , by such as liued to see the euent or prediction fulfilled or verified . Now there was not one part or circumstance of the former Prophesie , but was notoriously and remarkeably accomplished in Iehoiakim , Zedekiah , and their Children , both of them being sons to good King Iosiah , both of them being confederates with the King of Aegypt , whose ioyned strength could not resist the greatnesse whereto the Kingdome of Babylon within three or foure discents was growne : For Nabuchadnezzar had made himselfe Lord of Iewry , of Aegypt , and the Empire of Assyria , The same Prophet ( which is more remarkeable and more admirable ) about the same time foretels the sudden desolation of the Babylonian Empire , before it was growne to halfe its height or greatnes , and names the Party which was to accomplish the worke of the Lord , more than an hundred yeeres before he was borne . Isai. 45. vers . 6 , 7. 29. The accomplishment of this Prophesie by Cyrus , the Lord would haue aswell the Gentile as the Iew to take speciall notice of , as an impregnable argument , or irrefragable testimony of his power , in raysing vp Cyrus to take vengeance on the Babylonians in the height of thier pride , for the wrongs which they had done to Iudah his Sanctuary : an impregnable argument likewise of his exceeding mercy and louing kindnesse towards his people , whom Cyrus , after hee had conquered Babylon , did set at liberty , and gaue them Licence to re-edifie the City and the Temple . Thus saith the Lord to his anoynted , to Cyrus , whose right hand I haue holden , to subdue Nations before him : and I will loose the loynes of Kings to open before him the twoleaued Gates , and the Gates shall not be shut . &c. to vers . 17. The manner of Cyrus his suddaine surprizing Babylon in that night , wherein they celebrated the Feast of their Idol Bell , is recorded at large by two heathen Writers , Herodotus and Xenophon , as long after this Prophesie was fulfilled , as the prediction was before it . Their Relations of it are so plaine and constant vnto the predictions of Isay and Ieremie , and specially to the Relation which the Prophet Daniel hath made ( who was in Babylon when Cyrus tooke it ) that the incrediblest Gentiles of that age were inexcusable . Now the reason why the Lord seekes to win credit to his Prophet in these his strange predictions of alterations in States and Kingdomes , was that neither Iew nor Gentile should haue any pretence to distrust the same Prophets more admirable predictions concerning the Messias which was to come ; in which predictions this Pophet aboue others , is so plaine and so plentifull , that he was enstiled by the Ancient Fathers , the Euangelicall Prophet . 30. Heere I must request you to obserue , what I must often inculcate or repeate vnto you heereafter , That the Spirit of God did from the beginning , vse a peculiar kind of fore-shewing all euents which properly concerned the promised Messias , either in his birth , conception , baptisme , or principall actions in his death and passion , or in his resurrection and ascension . The alterations of States or Kingdomes were for the most part fore-signified , or declared before-hand , onely by meere words , by meere Prophesie or prediction . But such things or euents as concern'd our Sauiour Christ , were fore-signified as well by deede and fact , as by word ; as well by reall representations , as by meere Prophesie or predictions . From this twofold fore-signification of things to come , which concerne the Messias , the Ancients haue rightly obserued two senses of Scripture , the literall and the mysticall . The literall sense is that , which the words vpon their first vttering or writing ( whether in termes proper or borrowed ) directly and immediately import , without interposition of reall euent , or representation of the mystery foretold , by matter of fact . So that the branches of the literall sense , taken according to its full latitude , ( as it is oposed to the mysticall or meerely typicall sense ) may be as many as there bee tropes or figures of speech , whether Rhetoricall or Poeticall , besides the proper plaine Grammaticall or Historicall expression of things to come . The mysticall sense or meaning is that , which is portended by some deede or fact , as by some Legall type instituted by Moses , or by some reall euent which the sacred Historians or other faithfull Writers according to their predictions relate . For Heathen Historians oft-times make historicall Relations of the euents which the Prophets fore-told . And the euents so related & foretold , become reall Prophesies of other like euents to come , as Isayes predictions concerning Cyrus , and Zacharias predictions concerning Alexanders victories ( being both accomplished diuers hundred yeeres before Christ was incarnate ) did mystically fore-shaddow such euents as the Euangelists haue historically related concerning Christ and the successe of his Gospell . Whether the allegoricall sense bee a branch of the literall , or of the mysticall ; or whether sometimes of the one , and sometimes of the other , and sometimes of both , ( according as the nature of the Allegorie is ) or whether sure Arguments for confirming our faith may be drawne aswell from the allegoricall , as from the plaine literall and mysticall sense , are points else-where discussed . It shall suffice heere to admonish you , that our beliefe ( especially as it concernes the mysticall sense of Scriptures ) must be alwayes grounded on the intention and meaning of the holy Ghost , or of God speaking in Scriptures , not on the Prophets present apprehensions of what he speakes , vnto whom perhaps part of the holy Ghosts intention was reuealed : the rest being wrapt vp and hidden , vntill the euent or signes of time which it concerned , did more fully vnfold it . The mysticall and literall sense oft-times concurre ; sometimes so , as the same words may be vniuocally verefied of the type , and of the mystery portended by it . As for example , in the 12. of Exodus , vers . 26. not a bone of it shall be broken : This was literally meant of the Paschall Lambe , which these words immediately and directly point at ; for this was the Law of the Paschall Lambe , that not a bone of it shall be broken . And all Lawes are to be conceiued and interpreted according to the plaine literall and Grāmaticall sense of the words . But inasmuch as the Paschall Lambe it selfe was a reall type or shadow of the Lambe of God , which was to take away the sins of the world by his bloody death vpon the Crosse , the selfesame words which were literally and historically verefied of the Paschall Lambe , were as truely and more exactly fulfilled of Christ , according to their mysticall ( and yet vniuocall ) sense . And the fulfilling of this mystery was the cause ( as I doubt not but you all know ) why our Sauiours bones were not broken vpon the Crosse , when the bones of the other two which were crucified with him , were broken . GOD in his wisedome had preuented all occasion of breaking his bones by hastening his death , before the other dyed which were crucified with him . Sometimes the same words may be verefied of the type and of the body , not according to their vniuocall sense or importance , but aequiuocally , or analogically ; properly verefied of the body , & catachrestically of the type . As for instance , these words ; I will be to him a father , and he shall bee to me a sonne , are truely meant both of Salomon and of Christ , but not secundùm vniuocam rationem . The title of the Sonne of God , as it is communicated vnto Salomon with Christ , differs as much as [ homo , and homo pictus , ] as a man , and a painted man. Some euents there are concerning our Sauiour or his actions , which were not at all foretold by expresse word of Prophesie , but only foreshaddowed by deed or fact , or by some reall type or representation ; at the least they are not literally foretold in the same places in which they are really fore-shaddowed . Thus was his death vpon the Crosse really represented by lifting vp the brazen Serpent in the wildernesse , yet not litterally foretold by Moses ; so was his imprisonment or abode in the graue really foreshaddowed by Ionas imprisoned in the Whales belly , but Ionas did not expres thus much by word or Prophesie . But of these & the like types we shall haue occasiō to speak hereafter . Of all the testimonies or fore-significations of Christ , or him crucified , those testimonies wherein is a concurrence of fore-significations aswell by fact as by word , are the most pregnant , and most concludent against the Iewes ; and therefore the furest grounds of our beliefe in Christ. Of the particular manner how Arguments for confirming our faith are to be drawne from this kind of testimony especially , God willing , hereafter . Whether , of these or other Testimonies concerning Christ ( but of these especially ) the beliefe or knowledge of the faithfull hath been or may be either confused and indefinite , or explicit and distinct . 31. The first prediction which God reuealed vnto man , was concerning the forbidden fruite ; In that day thou eatest thereof , thou shalt dye . This prediction our first Parents did not beleeue , vntill wofull experience had sealed the truth of it vnto their and our irrecouerable losse , for any thing that they knew or could doe . But the truth of the Diuine prediction in threatning euill , being fully experienced & ratified by their losse , was by Gods Prouidence , wisedome , and mercy , an especiall inducement vnto them for establishing their faith vnto his prediction concerning the womans seede , which was to bruise the Serpents head . I will put * enmity betweene thee and the Woman , and betweene thy seede and her seede : it shall bruise thy head , and thou shalt bruise his heele . Gen. 3. ver . 15. In this prediction , there is a concurrence of the literall and mysticall sense . A true enmity between the seed of the naturall Serpent , and the naturall seed of the woman : Howbeit this enmity is but a type o● Embleme of that supernatural enmity which the spirituall Serpent beareth vnto the seede of the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This was the originall and fountaine of all ensuing Prophesies or predictions concerning Christ , and yet euen this prediction it selfe , as most other Prophesies , was in respect of the particular manner or circumstanstances , which were to accompany the fulfilling of it , a kind of riddle , vntill the euent or other declarations of Prophesies vpon it , and facts answerable vnto them did vnfold it . Our mother Eua ( no doubt ) did in the generall beeleue , that as by man death came into the world , so the deliuerance from death should come by man , which was to be borne of a woman ; but whether she did in particular beleeue , that this man or seed of the woman , which was to deliuer her and her Husband from the curse of death , should bee borne of a Virgin , or of a woman without the consort of man , is more then the Analogie of faith or Christian Charity binds vs to beleeue of her . Their opinion is very probable , who thinke , shee mistooke Cain her first borne , to be the promised seed , and that out of this too ioyfull apprehension , she vttered these words , I haue gotten or possessed a man of the Lord. So the most translations read it : but as the authors of this opinion which I now recite , translate , I haue possessed a man , euen the Lord ; to wit , the Lord , which shee expected should redeeme them . I know this Interpretation is reiected by Caluiu and Mercer , two most iudicious Interpreters of the true literall meaning of Scripture , the latter especially , a most exquisit Hebrician . But to counteruaile their authority , the same Interpretation is well approued by a Paulus Fagius , who , for ought I can perceiue , was amongst Christiā Writers , the first Author of it ; for whose authority and excellent skill in the Hebrew tongue and Iewish antiquities , as I will not peremptorily auouch it , so I dare not reiect it . The Authors of this opinion concerning our Mother Euahs mistaking her first borne sonne for the promised seed , haue attributed the like errour , though not altogether so grosse , vnto Lamech the Father of Noah . Lamech had as true a prenotion or stedfast beliefe in this generall as Euah had , that mankind should bee comforted concerning their labours , that they should bee freed from the curse which the first man had brought vpon the earth , vpon himselfe , and his posterity , and that this freedome or comfort should bee brought vnto them by man , by one that was borne of a woman . And yet out of his ouer-reioycing at the birth of the first sonne which God had sent him , hee did ( as these Authors thinke ) mis-apply his generall prenotion or beliefe concerning the promised seed , to his new and first borne sonne . Lamech ( saith Moses , Gen. 5. v. 28. ) liued 182. yeeres : and begate a sonne . And he called his name Noah , saying , This same shall comfort vs concerning our worke , and toyle of our hands , because of the ground , which the Lord had cursed . But to waue this question : [ Whether Lamech did imagine this his sonne to be him that was to come , or whether besides him he looked for another , ] it is questionlesse , that he vttered this speech by the spirit of Prophesie , and as the speech it selfe was verified or fulfilled of Noah , according to its plaine Grammaticall literall sense , so it was exactly fulfilled or accomplished in Christ , according to the full importance of its mysticall sense , that is , Christ and his office was as truely and really foreshadowed by Noah himself , or by his office , qualification , or actions , as Noahs office or qualifications were literally fore-told or prophesied of in this speech of Lamech : Noah after the Floud offered a Sacrifice vnto the Lord , and the Lord smelled a sweet sauour , or a sauour of rest , and vpon this Sacrifice engaged himselfe by promise , not to curse the ground againe for mans sake . Genes . 8. vers . 21. Here you see Lamechs Prophesie literally verified in Noah : howbeit the Sacrifice of Noah was but a smokie shaddow of that reall and substantiall Sacrifice which was offered by the Sonne of GOD vnto his Father * . The comfort which Noah afforded vnto the World concerning the worke and toyle of their hands , or the ground which the Lord had cursed , was but a slight surface or liuelesse picture of that glorious blessing of life , which Christ , hauing freed vs from Adams curse , hath by his death bequeathed vnto vs. I heard a voyce from hence , saying vnto mee , Blessed are the dead which dye in the LORD , from henceforth yea saith the Spirit , that they may rest from their labours , and their workes doe follow them . Reuel . 14. 13. Againe , Noah was a Preacher of righteousnesse , Christ was more , &c. Noah built an Arke , into which whosoeuer entered not , did perish , into which likewise , whosoeuer did enter , were saued from the Deluge ; so did Christ build one holy Catholique and Apostolique Church , without which none can be saued ; in which whosoeuer is found , shall be vndoubtedly saued from those euerlasting flames wherewith the World shall be destroyed . 32. So then our beliefe that Christ the Son of Mary was the promised Seed which was to come , and that he was in part prefigured by Noah , may be rightly grounded on the diuine prediction or Prophesie vttered by Lamech ; it cannot be safely grounded on Lamechs apprehension or application of this prediction . Herein perhaps he might erre , and so might the best of Gods Prophets erre in the particular determination of time , wherein their Prophesies were to be fulfilled , or in their applications of them to the persons in whom they might coniecture they should bee fulfilled . Nor is error in particulars of this nature ( so long as men stedfastly beleeue the generall ) altogether so dangerous as some men thinke it , vnlesse it be accompanied with wilfulnesse or obstinacy : for that is it which turnes errors into Heresies . Abraham himselfe , after his beliefe in Gods promises concerning the promised Seed , was imputed vnto him for righteousnesse ; did commit a greater errour in misapplication of that very promise , whose beliefe was imputed vnto him for righteousnesse , then Euah or Lamech did in misapplying Gods promise concerning the Womans Seed vnto their First-borne ; if happely they did so misapply it . For Abraham by Sarahs perswasion , thought Gods promise or prediction concerning his Seed , should be fulfilled in the seed or off-spring of Hagar , Sarahs hand-maid ; and continued in this perswasion , vntill the Lord rectified it , and set his beliefe aright by expresse promise of Isaacs strange and miraculous birth . And the euent answering to this promise or prediction , was a reall fore-signification or prefiguration of the more strange and more miraculous birth of our Sauiour . So likewise was the strange birth and conception of Samson , of Samuel , and of Iohn Baptist : for God in his wisdome did dispence these miraculous blessings of fruitfulnesse vpon Woman , by naturall disposition of body or of age altogether barren , that they might serue as inducements for establishing the beliefe of posterity , concerning the most miraculous conception of the womans Seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which had beene promised from the beginning . And albeit an Angell from Heauen might in reason , ( at least with better reason than any mortall man can pretend ) exact beliefe vnto his solemne message or predictions , without further proofe or experiment ; yet the Angel Gabriel himselfe , the great Embassadour of the blessed Annunciation , would haue the blessed Virgin to ground her beliefe , not only vpon his sole prediction , but withall vpon the fresh and reall experiment of her Cousin Elizabeths strange conception of a sonne in her old age . For after the deliuery of his message , and his reioynder to her modest reply , How shall this be , seeing I know not man ? He finally concludes the Dialogue on his part , Behold , thy Cousin Elizabeth , shee hath also conceyued a sonne in her old age , and this is the sixt moneth with her , who was called barren ; for with God nothing shall be impossible . Luke 1. 36 , 37. Nor did the blessed Virgin refuse to make tryall of the signe which hee had giuen her : for immediately after the Angels departure from her , shee repayred vnto her Cousin Elizabeth , ( as the Text saith ) in haste , where shee found the Angels prediction fully ratified by the euent or fact . For , vpon the first salutation of Elizabeth , the Childe ( whose conception the Angell told her of ) did spring for ioy in Elizabeths wombe ; and for a pledge or token that shee had conceyued by power and vertue of the Holy Ghost , her Cousin Elizabeth , vpon her salutation , was filled with the Holy Ghost in her heart , and out of the abundance of her heart thus filled , her mouth did speake and vtter that propheticall salutation which the Angell had vsed vnto her , with a loud voyce ; Blessed art thou amongst Women , and blessed is the fruit of thy wombe , vers . 42. And by this spirit of prophesie , Elizabeth did then know that that blessed Virgin had conceyued by the Holy Ghost , and that then the Childe conceyued by her , should bee her Lord and Redeemer : the blessed Virgin againe , vpon fresh experiments of these facts fully answerable to the Angels prediction , was filled with the Holy Ghost , and the spirit of prophesie , by which shee vttered that excellent saying , My soule doth magnifie the Lord , &c. Now the very Embassage of the Angell Gabricl was really fore-shaddowed or prefigured by the sending of Esaiah the Prophet vnto Ahas the King of Iudah , whereof we reade Esay the 7. vers . 3. The tenor of the Angels message vnto the blessed Virgin was literally and expresly fore-told by the Prophet vnto Ahas , vers . 14. Behold , a Virgin shall conceyue and beare a Sonne , and shall call his name Emanuel . Howbeit euen in this Prophesie or testimony of our Sauiours birth and conception , there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a full concurrence of Prophesie and Type , an expresse prediction or fore-telling of what should afterwards come to passe , and a reall ouershaddowing or representation of what afterwards did come to passe by matter of present fact or deed ; that is , this Prophesie was truly verified in the Prophets time , according to its literall or historicall sence ; and yet againe exactly and exquisitely fulfilled , according to the literall and mysticall sence , in our Sauiours birth and conception . The signes of both times , concerning the estate of Iudah , were in proportion the same . But the particular and full explication of this Prophesie will come more fitly to bee discussed hereafter . 33. For conclusion of the first generall poynt proposed , I would request you to note , that of such fore-significations concerning our Sauiour Christs conception , his birth , his baptisme , his death , his passion , as consist in matter of fact or type , some are direct , others are indirect , and signifie by contraries . As for example ; The first Woman was made of Adam by Gods immediate hand , not begotten by man , and being thus made , shee was an inuerted type or shaddow , that the second Adam , who was to bruise the Serpents head , was to be made of a Woman by the immediate hand of GOD , not begotten by man. Thus much was expresly fore-told by the Prophet Ieremie , chap. 31. v. 22. Behold , I create a new thing in the Land , the female shall compasse or enclose a man , or the female shall enclose Geuer . But of this poynt you may be satisfied , if it please you , elsewhere more at large . I onely instance in this particular for this time , to giue you notice that some things may bee really fore-shaddowed , as well by contraries or inuersion of the circumstances , as by direct types or sutable representations . Whether it bee this way or that way fore-shaddowed , the case is all one , as it was with that picture-maker , who being requested to paint a man and an horse ouerthrowne in battaile , painted an horse in a full careere with a man on his backe ; and being challenged for not making such a picture , as he was requested to doe , hee willed the party to turne the vpside of the Table downewards , and hee had as faire and exact a picture of an horse & a man ouerthrowne , as hee could make him . Of this kinde of types was the brazen Serpent ; it could not be any direct type of CHRIST , albeit the lifting vp of a brazen Serpent , was a reall type or representation of our Sauiours future exaltation vpon the Crosse. And so was Hezekiahs demolishing of the brazen Serpent , a reall prophesie or representation of our Sauiours bruising the old Serpents head , or rather of his vtter destruction of his Kingdome , which shall be accomplished at the last day . But the full explication of this type , we must deferre vntill wee come to vnfold the mysteries of Iesus Christ , and him crucified . Let this suffice at this time for the first generall poynt , to wit , how our faith in Iesus Christ is to bee grounded or confirmed : wherein hath beene shewed , first , That all beliefe must be grounded on the Word of GOD. Secondly , That wee beleeue these Bookes of the Old and New Testament to be the Word of GOD , because they containe as well such predictions or Prophesies , as reall prefigurations or types of Christ and his Kingdome , as none but the onely wise immortall God could fore-shaddow . 34. The vse of this Doctrine hitherto deliuered , is the same which shall be the end of all my meditations vpon this portion of Scripture . The poynts which I specially aymed at in the choyce of it , were these : first , to breed or beget a full perswasion in you , that these Bookes of the Old and New Testament are sufficient in themselues to make you wise vnto saluation ; that the truth of mysteries contayned in them , may bee sufficiently manifested by their owne light , without the infallible proposall or authoritie of any visible Church on earth to giue them lustre , or make them visible . Their light is of it selfe sufficient to enable you to discerne all truthes expedient for your saluation ; and amongst other truthes , to discerne which of all the visible Churches vpon earth is the true Church of God. And this they sufficiently teach , without any such notes or properties as the Romish Church would obtrude vpon you . If in the Writings of our owne friends , I meane , the Pastors or Teachers of reformed Churches , you light vpon some notes of the true Church , as preaching of the Word , and administration the of Sacraments , you must conceiue their meaning to be no more but this , That these two conspicuous and visible notes are essentially and necessarily required to the constitution of a visible Church . They are not , they cannot be any infallible notes for discerning which visible Church is true , which false , which hereticall , which orthodoxall : no more than to haue publique meetings , or a forme of gouernement established by Law or Charter , can bee a true note for discerning which is the best or ancientest Corporation in this Kingdome . Now , to haue publique meetings , or a forme of gouernement established by Law or Charter , can bee no note or difference for distinguishing one . Corporation from another , because without these , no assembly of men , how great soeuer , can bee truely termed a Corporation . And that wherein all agree , can be no note whereby to difference or distinguish one from another , or to determine which is the best , which is the worst . Wherefore if the question were , Which is the best or ancientest Corporation in this Kingdome ? This question could not otherwise be resolued , than by inspectiō of their seuerall Lawes or Charters . Or , in case their Charters were the same , that Corporation would be the best , which did rightliest vse , practice , or enioy the benefits or priuiledges of the same , or like Charter , or which did liue as well in publique as in priuate , in best conformity to their Lawes . Now , euery visible Church is a Society or Corporation Ecclesiastique : And no assembly or multitude of men , how great soeuer , albeit they priuately professe the same faith , can truely be said to make one visible Society or Corporation Ecclesiastique , vnlesse they haue their publique meetings to heare the Word of GOD preached or read vnto them , vnlesse at such meetings they ioyne together in publique prayer and administration of the Sacraments . Whence if the question be , Of all such Assemblies , Corporations , or Societies Ecclesiastick , as ioyne together in hearing the Word preached , in cōmon Prayers , in administration of the Sacraments , that is , Of all visible Churches which is the true Church of God : There can bee no other possible satisfactory answer than this , That is the true Church of God or orthodoxall visible Church , whose Doctrine , Prayers , and manner of administring Sacraments , is most conformable and agreeable to the fundamentall Charter , which Charter is contained in the Bookes of the Old and new Testament . So that all other points , all markes and notes , how many soeuer our Aduersaries make , must be examined and tryed by this Rule . Amongst other markes of the Church , they make the gift of miracles to be one . 35. Concerning miracles I haue not much to say , beeing loth to put my sickle into another mans haruest , from whom I hope you shall reape full satisfaction . Onely this caueat I would commend vnto you , which heeretofore I haue published , That although it be granted , that the Diuell by his owne power can worke no true miracle , that is , nothing that shall bee aboue the force or power of nature , or contrary to it ; or it beeing granted likewise , that God doth neuer lend the vse of his omnipotent power vnto Satan his angels or ministers , to work any true miracle thereby to try the faith of Christians : yet all this being granted in generall , if we descend vnto particular wonders , we must haue as great skill in the force and power of nature , how farre it may extend , as Satan hath ; Wee must bee as cunning in discouering his slightes , iuglings , or delusions , as he is in iugling or deluding , before we can be secure , that hee cannot put one of the two iuggling trickes vpon vs. As first , that he cannot make vs beleeue those wonders which we see effected to exceed the force or power of naturall causes , when as in truth & in deed they doe not : or that hee cannot make vs beleeue , that such wonders or miracles , as indeed exceed the force of nature , to bee wrought by him or his Instruments ; when as they are wrought by God himselfe , for some other speciall end or purpose , or for some other vse then he or his Instruments could referre them vnto . The hailestones mentioned Ioshuah 10. vers . 11. were , aswell for their magnitude , as for the manner of their falling vpon the fiue Kings of the Amorites , truely miraculous , and sure ratifications of Ioshuah's and his followers beliefe : Yet whether Satan , permitted by God [ applicare actiua passiuis , ] to make choyce of his owne Agents or Instruments , bee not able so farre to improue the strength of naturall causes , or so combine them , that they should produce as great hailestones as those were , is more than any sober Philosopher will take vpon him to define . Howeuer , the production of the like or greater tempest then this was , is not enough to perswade this or that point of controuersed doctrine . For suppose some poore Amoritish Widdow , pittifully oppressed by one or more of these fiue Tyrants , had out of the bitternesse of her soule , about this time , presented her complaints to Nemesis at Rhamnus , a place wherein the power of this reuengefull Lady was , in the conceit of the heathen , vsually manifested , in as remarkeable and peculiar sort , as the vertue of our Lady ( in the opinion of the Romish Catholikes ) is at Hall or L●retto , in respect of other places . Imagine againe , those hailestones had falne vpon the fiue Kings vpon the poore Widdowes returne into Canaan from Rhamnus , how easily might the supplyant haue bin perswaded by Satan , that this great miracle had bin effected for her sake , and by the power of the imaginary Goddesse Nemesis , whom she serued ? It was not then this miraculous storme , but the consonancy of its miraculous effect , vnto Gods promise or prediction made to Ioshuah ; ( to wit , the manifest execution of that GODS sentence whom Ioshuah worshipped , ( maugre all the Gods , whose ayde these Kings of the Amorites had supplicated against Israel ) which was to confirme the faith of the Israelites vnto Gods promises . For the Lord had said vnto Ioshuah , ( when the Gibeonites supplicated his assistance against the Kings of the Amorites that dwelt in the mountaines ) Feare them not : for I haue deliuered them into thine hand ; there shall not a man of them stand before thee . Ioshuah , vpon this request of the Gibeonites , warranted by God , came vnto them suddenly , and went vp to Gilgal all night . And as the Lord had promised , so it came to passe : for the Lord discomfited them before Israel , and slew them with a great slaughter at Gibeon , and chased them along the way , that goeth vp to Bethoron , and smote them vnto Azekah , and vnto Makkedah . And it came to passe , as they fled from before Israel , and were in the going downe to Bethoron , that the Lord cast downe great stones from heauen vpon them vnto Azekah , and they dyed : they were moe , which dyed with haile-stones , than they whom the children of Israel slew with the sword . Iosh. 10. v. 8 , 9 , 10 , & 11. 36. For conclusion , the greatest wonderment or miracle , that in this age can be wrought , must be tryed by this onely touch-stone of faith , Gods written Word , whether it proceed from God and his messengers , or from Satan and his Instruments . Now seeing the Scriptures or Rule of faith , hath manifested vnto vs , wherein the Kingdome of Christ and the Kingdome of Satan or Antichrist doe consist , the point , wheron euery miracle or wonderment must be examined is this , Whether it tend to the establishment of the Kingdome of God or of Christ in our soules , or to the erection or propogation of the Kingdome of Antichrist through this world . Suppose some man or woman amongst vs were really possest of a whole legion of Diuels , & that some Turkish , Iewish , Muscouitish , Greeke , or Romish Priest should take vpon him by exorcisme to make all the Diuels goe out of the Parties body possessed , one after another , in as visible and conspicuous manner , as hee could driue bees out of their hiue through a quill or pen , and cause euery one of them to tell you his name , or what place he holds in Hell ; yet the true vse of such miracle or wonderment could be no other , than to resolue you , that there may be a reall possession of some bodies in this age , and a reall dispossession of these Diuels , which had taken possession of it . But if the party which had thus really dispossest them , should vpon this wonderment exhort or require you to beleeue , that that visible Church whereof he is a Priest or member , is the onely true Church of God , whose proposals or doctrines you are absolutely bound to beleeue , without further examination or tryall of them by the written Word of God , the rule of faith ; this were a true & infallible argument , that the wonder was wrought by the power and slight of Satan , not by the vertue and power of God , or of Christs true messengers . For if wee duely consider , what aduantage or possession Satan might by this means gaine ouer our soules ; if any Diuell in hell would bee so proud , so obstinate , or wilfull , as to refufe to obey any Priest , Iew , or Turke , that would adiure him to depart vpon these conditions out of any mans body which he did possesse : reason & common sense might instruct vs , that Beelzebub the Prince of Diuels , & his assistants would vse all the power they could , to vexe or tormēt such a wilfull Diuell , as an Apostata , a Rebell or Traitor , that would not aduance their kingdome when he might . Wherefore , if any Priest or other , shall at any time tempt you to admit of the infallibility of the Romish Church , or to beleeue in all poynts as that Church beleeueth , only vpon fame or sight of such a wonder wrought by one of her children ; yee stand bound in conscience , and vpon the allegiance which you owe to Christ , to craue respite vntill you can informe your consciences , whether the acknowledgement of such absolute infallibility , as the moderne Priests and Iesuites ascribe vnto the moderne Romish Church , or the submission of your beliefe vnto all her doctrines , ( especially to this ) be not a flat Apostasie from Christ vnto Satan , and a true acknowledgment of his Soueraigntie made vnto the Church of Rome , as to his proxie or deputy for this purpose . Againe , if any Priest should worke such a wonder as hath beene mentioned , by such exorcisme as they vse , as by applying the consecrated Hoast , ( as they call it , ) their crucifixes or holy-water vnto the partie affected , or by examining the Diuels by oath vpon the Sacramēt ; you are bound in conscience likewise to craue respit to be resolued , whether these or the like solemnities or ceremonies as they haue vsed of late in this Land , bee not magicall sacrifices , true and proper feats of witcherie and sorcerie . These are points wherein no exorcist , no Romish Priest or Iesuite this day liuing in this Land , can giue any ingenious vnderstanding man any tolerable satisfaction . The former poynt , concerning the infallibility of the Romish Church , is else-where handled at large , and I shall be willing to acknowledge my selfe a thankfull debtor vnto any Priest or Iesuite , or other wel-willer of the present Romish Church , that shall giue mee occasion or ground of reason to thinke better of their Religion in this point , then hitherto I haue thought , or can perswade my selfe to thinke . And better then flat Apostafie from Christ I neuer thought it , since I was able to reade the Trent Councell , Bellarmine , Valentian , or other defendants of the Popes absolute and plenarie power . My soule shall blesse him , whether Protestant or Papist , that shall conuince my vnderstanding , there can be any more pestiferous foundation laid for the erection of Antichrists Kingdome , then the Iesuites and Canonists haue laid , by making the present Pope the virtuall Church ; or the visible Church of Rome , the sole Catholike Church , vnto which God in his Word hath promised the infallible assistance of his Spirit . As for the latter point , that their exorcismes are but inchantments or feates of sorcery , it hath beene laid vnto their charge by some of good place , and greater worth in the Church of England , who are able enough to proue their Allegations , so their Aduersa●ies would be willing to make their defence , or submit themselues to any lawfull tryall . The second Branch of the second Member , proposed in the former Treatise , Parag. 24. Containing an explication of the particular Prophesies , on which Iohn Baptists faith was grounded , as also of the signes of the time , by which it was confirmed , before he sent his message vnto our Sauiour . §37 . AMongst other things before deliuered , this was one which I must request you to call to mind , That there may be a true prenotion or stedfast beliefe of some promise or prediction concerning Christ , and yet the parties which doe no wayes distrust the indefinite truth or fulfilling of such predictions or prefigurations , might oft-times erre in the application of them to some partie , or in some other circumstance , vntill the euent it selfe did teach them rightly how to apply . Euery errour presupposeth some branch of Ignorance ; but Ignorance doth not alwayes include errour . Whence it will follow , that if the best of Gods Saints might erre in partculars concerning themselues as Abraham did , there is no question but they and others might be ignorant of many particulars which became manifest to posterity . Thus the Pharises or the Priests & Leuites , which were sent frō Ierusalem to question Iohn Baptist , had a true prenotion or beliefe in generall , that God in latter ages would raise vp an extraordinary Prophet like vnto Moses . But whether this extraordinary Prophet should be the Christ or Messias himselfe , or rather his fore-runner , his attendant or companion , they were ignorant . They had againe a true prenotion or beliefe in generall , that God would send a solemne Messenger to prepare the wayes of the Lord or the Messias whom they did seeke : but whether this Messenger should be Elias the Prophet , the same indiuiduall person which was taken vp in a fiery Chariot into heauen , or some other in power and efficacie of spirit , in zeale to Gods true worship and Religion like vnto him , they were ignorant . And to haue beene meerely ignorant had beene no fault , or at least no dangerous fault : but this their ignorance declined to errour and stiffe presumption , that this Messenger foretold Malachy 3. vers . 1. should be Eliah the Tishbite himselfe . They had a true prenotion or beliefe in generall , that the Messias his comming into the world , or manifestation to it , should be solemnized with some extraordinary Rite or Ceremony to bee performed by water ; as by washing or baptizing : but whether this solemnity of baptizing or washing should bee performed by the Messias himselfe , or by Elias , whom they lookt should be his messenger , or by the Prophet like to Moses , ( who as they expected , should bee a person distinct from Christ ; ) In all these points they were ignorant , at least doubtfull . Howbeit their prenotion of this indefinite or generall truth did most incline vnto the first point , to wit , that this solemnity of baptizing should be performed by the Christ or Messias himselfe . Thus much may probably bee gathered from Iohns emphaticall deniall that he was the Christ or Messias . This is the record of Iohn , when the Iewes sent Priests and Leuites from Ierusalem to aske him , Who art thou ? And he confessed and denyed not : but confessed , I am not the Christ. Ioh. 1. v. 19 , 20. Thus much he confessed voluntarily , as may be gathered from Saint Luke : And as the people were in expectation , and all men mused in their hearts of Iohn , whether hee were the Christ or not : Iohn answered , saying vnto them all , I indeede baptize you with water , but one mightier than I commeth , the latchet of whose Shooes I am not worthy to vnloose , hee shall baptize you with the holy Ghost , and with fire . Luke 3. vers . 15 , 16. This voluntary acknowledgement of his , was in effect to deny that hee was the Christ : but what hee here intimates by way of denyall , or preuention of the people that doubted whether hee were the Christ or no , he plainely expresseth , being solemnely and formally asked the same Question by the Priests and Leuites , which the people tacitly made ; I am not the Christ. * Now , his answer to this first interrogatory , being so full and plaine ; they frame a second , What then ? Art thou Elias ? And hee saith , I am not . And not satisfied with this answer , they presse him with a third , Art thou the Prophet ? And he answered , No. And he had good reason to answer negatiuely to this third Interrogatory , because hee had answered negatiuely to the first : for that Prophet which Moses fore-told the Lord would rayse vp like vnto himselfe , was to bee the Christ , the promised Messias , and no other . 38. Of the exact proportion and similitude betwixt Moses and Christ , you may reade * elsewhere , or heare more at large hereafter , as occasion shall require . His answer to the second Interrogatory being negatiue , might well administer matter of new quarrell or dispute vnto the captious of those times , and some occasion of scruple vnto the curious amongst vs : for hee seemes to deny that , which our Sauiour in this very * Chapter auoucheth of him ; But what went yee out for to see ? A Prophet ? Yea , I say vnto you , and more than a Prophet . For this is hee of whom it is written , Behold , I send my Messenger before thy face , which shall prepare thy way before thee . And againe , vers . 13 , 14. For all the Prophets , and the Law prophesied vntill Iohn . And if yee will receiue it , this is * Elias which was for to come . And againe , Marke 9. vers . 11 , 12 , 13. When the Apostles asked him , saying , Why say the Scribes that Elias must first come ; ( to wit , before the consummation of the hopes of Israel , or their redemption by the Messias ) He answered , and told them , Elias verily commeth first , and restoreth all things , and how it is written of the Sonne of man , that hee must suffer many things , and bee set at nought . But , I say vnto you , that Elias indeed is come , and they haue done vnto him what soeuer they listed , as it is written of him . This hee spake of Iohn Baptist , after hee was beheaded . And what reason had Iohn to deny he was Elias , when he was asked this Question , seeing our Sauiour , after his denyall , hath twice affirmed it ? [ Non male respondit , malè enim prior ille rogauit . ] The fore-man or speaker of the Priests and Leuites , did propound this Question amisse , and in such a sence , as Iohn could not answer affirmatiuely to it . For the meaning of the Interrogatory was , Whether he were that very Elias the Thisbite , which was taken vp into Heauen in the fiery Charriot ; and Iohn knew himselfe not to be this Elias , nor did our Sauiour euer affirme that he was this Elias . 39. But some men happely will reply , That albeit they were mistaken in this particular , to which Iohn did well to giue a negatiue answer ; yet Iohn , hauing so faire an occasion to rectifie the error of the Priests and Leuites , might haue done better , if hee had more fully expressed himselfe , and answered with a distinction , that he was not Elias the Thisbite , but yet that Elias which the Prophet Malachy had fore-told the Lord would send , chap. 4. For Iohn could not , in all probability , be ignorant of the Prophet Malachy his meaning , seeing the Angell Gabriel had expresly expounded it to his Father Zachrias , Luke 1. vers . 17. Hee shall goe before him in the spirit and power of Elias , to turne the hearts of the Fathers vnto the children , and the disobedient to the wisdome of the iust , to make readie a people prepared for the LORD . But this perhaps was more than Iohn had occasion to call to minde . He might be ignorant , without offence , whether Elias himselfe was not to come after him . For euen the best of Gods Saints and Prophets ( as was obserued before , ) knew no more of Gods will concerning things to come , than it was his will and pleasure to impart vnto them . Each of them knew his Cue , the the signes of the time when hee was to begin , and when to end ; each had the part , which God had appoynted him to vtter or act , perfectly by heart ; Each knew the tenor of his owne Commission : but none , or few of them , did so well vnderstand anothers Commission , vntill they had seene it sped , or the meaning of it vnfolded by the euent . Now , although the words of Malachy were literally meant of Iohn Baptist , yet were they a kinde of Riddle , vntill our Sauiour did vnfold them . And it seemeth by the phrase which our Sauiour vseth , Matthew 11. vers . 14. that their true meaning was a mystery , which he himselfe or Iohn onely knew , and was to bee reuealed onely to such as were already true Disciples . For the word receiue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a terme of art amongst the Hebrewes , and imports some such mystery as the Iewes imagine to be contayned in their Cabalisticall art . The like force hath the same word in that of the Apostle , 1. Timoth. 1. 15. This is a faithfull saying , and worthy of all reception or Cabalisme . Not that he approues that Art , at least , as since that time it hath beene vsed , but rather , that this was a mystery of greater worth and consequence , than all the mysteries which the Cabalists can imagine to be in their Art contayned . The manner of importance or the Apostles speech , is much-what like to that answer of his in the a Poet , who when they sought to terrifie him from fight , by the ill-aboding or sinister flying of Birds , made answere ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It was the best Augurium or south-saying , for a man to fight for his Countrey . 40. Finally , although Malachy did prophesie of Iohn Baptists comming before Christ in the power and spirit of Elias ; yet Iohn Baptist did not receiue his instructions from this Prophet , nor had hee his Commission for being Christs fore-runner , or his warrant for baptizing from Malachy , but from the Prophet Isay. And therefore when the Priests and Leuites prest him further , saying , Who art thou , that wee may giue an answere to them that sent vs ? What sayest thou of thy selfe ? He said , I am the voyce of one crying in the Wildernesse , Make straight the way of the Lord , as said the Prophet Esaias . This was the peremptory answer which he meant to stand vnto . This , and other passages of the same Prophet being ioyned with the internall testimony of the Spirit , which did interpret their true meaning vnto him , was his warrant for doing what he did ; for baptizing , or for preparing the way of the Lord which was to come . But whether the Lord would send Elias or some other greater messenger than himselfe , was more than he durst take vpon him to resolue the Priests and Leuites in , ( specially seeing they were of the sect of the Pharises : ) and more perhaps than hee in his religious modesty or sobriety did question or inquire after . But when the same Priests and Leuites did by way of demand or Interrogation seeme to vpbraid him with arrogancy , in taking more vpon him than was befitting him , vnlesse he were eyther the Christ , or Elias , or the Prophet like to Moses ; to some of which so great a worke as the administration of baptisme did solely belong : hee modestly answeres [ distinguende ; ] I baptize with water , but there standeth one among you , whom yee know not : He it is , who comming after mee , is preferred before mee , whose Shooes latchet I am not worthy to vnloose . Ioh. 1. 26 , 27. In which words the Euangelist Saint Iohn doth intimate as much as is expressed by the Euangelist Saint Matthew , to wit , That Christ should baptize them after another manner than Iohn did , that is , with the holy Ghost , and with fire . chap. 3. 11. I will not trouble you , but rather request you not to trouble your selues with that needlesse Question ( and for the most part as ill stated by such as haue most medled with it , as it is needlesse ) how Iohns baptisme did differ from Christs baptisme , or Whether they were two baptismes altogether distinct . 41. Thus much you may euidently conceiue out of what hath beene now deliuered . First , that the Priests and Leuites ( at least the Sect of the Pharises , of which Sect , the Priests and Leuites which questioned Iohn concerning his Baptisme , were ) did not erre in their prenotion or beliefe in generall , that the Messias his comming or manifestation to the world , should be solemnized by Baptisme , nor did they fayle in their coniecture , that the Christ or Messias himselfe was to baptize : but with what baptisme hee was to baptize , they were ignorant . Secondly , you may perceiue that Iohn Baptist had not onely a prenotion , but a distinct beliefe or knowledge in particular ; that as he himselfe did baptize with water , so the Christ or Messias , whose fore-runner hee was , should baptize with the holy Ghost and with fire . The onely vsefull or pertinent questions which remaine to be resolued or discussed , are but two . The first , [ 1. ] Whether the Priests and Leuites , or the Pharises had their prenotions or beliefe in generall , [ that the Messias his first manifestation to the world , should be solemnized by baptizme ] from vnwritten traditions of the Ancients onely , or whether it were grounded vpon the expresse testimony of Scripture , or the written Word of God. The second , [ 2. ] Whether Iohn Baptists firme beliefe of Christs baptizing with the holy Ghost , and his owne baptizing with water , were grounded onely vpon the internall reuelations made to him in priuate , by him that sent him to baptize with water ; or whether they were grounded likewise vpon expresse testimonies of the written Word , interpreted and made knowne vnto him by the same spirit by which the Word was written . To both these Questions the answere must be affirmatiue ; as well the ones prenotion , as the others distinct beliefe , were both grounded vpon the expresse testimonies of the written Word . The onely search or inquiry then to be made , is vpon what expresse testimony the one or other was grounded , and how our beliefe may be grounded vpon the same testimonies . 42. I must request you to remember , that God in the Old Testament did fore-shew things to come two wayes : eyther by expresse testimony or prediction , or by matter of fact or reall representation . One and the same future euent is oft times declared or fore-signified both wayes . Now predictions merely propheticall are of two sorts . Sometimes the Prophets fore-tell things to come in proper and literall termes , so as euery man at the first hearing may vnderstand their meaning . As the Prophet spake to Ahab , 1. Kings chap. 20. vers . 42. Because thou hast let goe out of thy hand a man , whom I appoynted to vtter destruction , therefore thy life shall goe for his life , and thy people for his people . Sometimes they fore-tell future euents of greater consequence , as truely & as certainely , but by way of parable , embleme , or allegory . Now , this kind of prediction , and the types or figures of the Law , or reall euents , haue the same proportion as Poetry and painting . It was wittily said , [ Poema est pictura loquens , & pictura est Poema silens , ] Euery Poem is a kind of speaking picture , and euery artificiall picture a kinde of mute and silent Poem . And so likewise euery type or ceremony of the Law , * euery historicall euent portending mysteries Euangelicall , is a tacit and silent prophesie ; and euery propheticall parable was a kind of speaking type or picture of the like euents . The euents fore-told or represented by Gods Prophets , are alwayes reall and substantiall , more than morall , more than naturall ; mysteries truely celestiall and supernaturall . Howbeit , the representation of such euents or mysteries , is oft times merely literall or verball , but conceyued in such termes as suppose a feigned metamorp●osis in the workes of nature , to make the picture more fresh and liuely . And this kinde of propheticall expression of things to come , we call the emblematicall sence or literall Allegory : so that although euery Poet bee not a Prophet , yet euery Prophet of the Lord was a true Poet ; not in faigning euents which neuer were , nor neuer should be , but in framing pictures of future euents in themselues contingent , as exact and fresh , as any Painter can make of the man whom hee seeth with his eyes , or whose picture hath beene drawne to his hand . Now , if a Painter could make exact pictures of Children which shall not bee brought forth till the next yeere following ; we would say he wrought by inspiratiō of his spirit , in whose bookes all their members are written , or that his pencill was guided by his hand , who found out the birth of man. 43. The Prophesies in speciall concerning the manifestation of the Messias , and Iohns office or attendance , are for the most part conceiued in termes not proper , but parabolical or Emblematical , that is , consisting of literall or verball Allegories . Howbeit some of these Prophesies , perhaps some passages in all of them , point out future euents in literall proper and historicall termes . And of euents thus literally and punctually fore-shewed , some came not to passe vntill the Messias was reuealed : Others were historically verefied long before ; yet so , as the euents which then hapned , were by Gods institution true types or shaddowes of mysteries reuealed in the Gospell , or to bee reuealed during the time of grace . So that one and the same Prophesie , is sometimes or in respect of some part of its totall obiect , fulfilled according to the plaine literall sense : sometimes , or in respect of other parts of its obiect , it is fulfilled according to the literall Allegory : sometimes , or in some respect , it is fulfilled according to the mystical sense or reall Allegory . Amongst other sacred passages , which , by the confession of the Ancient and moderne malignant Iew , haue speciall reference to the dayes of their Messias his reuelation , these following are more remarkable , Isay , cap. 35. & cap. 40. of which hereafter . And againe ; I will open riuers in high places , and fountaines in the middest of the valleys : I will make the wildernesse a poole of water , and the drie land springs of water . I wil plant in the wildernesse the Cedar , the Shittah tree , and the Myrtle , and the Oyle tree : I will set in the desart the Firre tree , and the Pine and Boxe tree together : That they may see , and know , and consider , and vnderstand together , that the hand of the Lord hath done this , and the Holy one of Israel hath created it . Isaiah 41. vers . 18 , 19 , 20. Remember yee not the former things , neither consider the things of old . Behold , I will doe a new thing : now it shall spring forth , shall yee not know it ? I will euen make a way in the wildernesse , and riuers in the desart . The beast of the Field shall honour mee , the dragons and the owles , because I giue waters in the wildernesse , and riuers in the Desart , to giue drinke to my people , my chosen . This people ( the seede of Abraham according to promise ) haue I formed for my selfe , they shall shew foorth my praise . But thou hast not called vpon mee , O Iacob : but thou hast beene weary of mee , O Israel . That is , the seed of Abraham according to the flesh , or such as gloried in their carnall prerogatiues of their birth or progeny . Isaiah 43 , vers . 18 , 19 , 20 , 21 , 22. Goe ye forth of Babylon : flee yee from the Caldeans with a voyce of singing : declare ye , tell this , vtter it euen to the end of the earth : say ye ; The Lord hath redeemed his seruant Iacob . * And they thirsted not when he led them through the desarts ; he caused the waters to flow out of the rocke for them : he claue the Rocke also , and the waters gushed out . Isaiah 48. vers . 20 , 21. For yee shall goe out with ioy , and be led forth with peace : the mountaines and the hills shall breake forth before you into singing , and all the trees of the Field shall clap their hands . Instead of the thorne shall come vp the Firre tree , and instead of the bryer shall come vp the Myrtle tree , and it shall be to the Lord for a name , for an euerlasting signe that shall not be cut off . Isaiah 55. ver . 12 , 13. 44. From these & the like particulars in this Prophet , we may obserue this generall ; That in all or most places , wherein the manifestation of the Messias , or propagation of his Kingdome is mentioned , there is still foretold some strange miracle or wonder to be wrought in the desart , and in particular the bursting out of waters . The question is , in what sense these and like places haue beene fulfilled , or whether the predictions were plainely literall , or rather by way of Parable or Allegory . Whatsoeuer may bee said or thought of some of these predictions , certaine it is , that others of them were neuer verefied or fulfilled according to the literall , plaine or natural sense of the words , either before or about our Sauiours manifestation in the wildernesse . That is as much as to say , The mysteries heere truely foretold vpon Iohns baptisme , were not fore-shaddowed or prefigured by matter of deed or fact , or by any such reall representation as these words properly imply ; or by any naturall or visible alteration of the soyle or trees in the wildernesse . Onely the manner of the Prophesie or prediction is Emblematicall or Allegoricall , that is , the mysteries heere fore-told , were such in respect of mens soules , bodies , or affections , as these alterations in the soile or trees of the wildernesse ( if they had literally falne out ) might haue beene true shaddowes or pictures of them . To begin with that place whence Iohns Commission tooke his beginning . Isaiah 40. vers . 3 , 4. The voyce of him that cryeth in the wildernesse , Prepare yee the way of the Lord , make straight in the desart a high way for our God. Euery Valley shall bee exalted , and euery Mountaine and Hill shall be made low : and the crooked shall be made streight , and the rough places plaine . We are not hence to beleeue , as some later Iewes foolishly dreame , that all the Hils in the wildernesse or place where the Messias was to be māifested , were to be leuelled with the Valleys or lower ground ; or that all the high-waies for men to come vnto him , should be made as plaine & smooth as a bowling-Alley or Garden walke . The intent or purport of the Prophet was , that this Cryer in the wildernesse was so to prepare the hearts , the affections , and dispositions of mens minds , that they should not bee offended in Christ or the Messias , when he should be reuealed ; that they should remoue all stumbling blockes of pride , arrogancy , couetousnesse , peruersnesse , hypocrisie , or the like , which did hinder them from comming vnto him with all their soules and all their hearts . So when it is said , The Lord would turne the thorne into the Firre tree , or the bryer into the Myrtle tree in the wildernesse ; we must not imagine such a reall or corporeall transmutation vpon our Sauiours approach . For if this Metamorphosis had bin made , Iohn should not haue been a Cryer in the wildernesse , but in the garden . What then doe the words according to the Prophets naturall meaning and intention import ? As true , as reall , and strange an alteration in mens soules and affections , which thus harkned to the Cryers voice , as the supposed change of the thorne into the Firre tree , or the bryer into the Myrtle tree , or the change of the wildernesse it selfe into a garden ( if that had beene really and miraculously wrought ) could haue fore-pictured or fore-shaddowed . The Metap●●● or A●●gory is no other then that of the same Prophet , Isaiah , 5. vers . 7. The Vineyard of the Lord of Hosts is the house of Israel , and the men of Iudah his pleasant Plant : and hee looked for Iudgement but behold oppression , for righteousnesse but beheld a cry . Tha● this is the intent and meaning of Isaiahs poeticall manner of prediction or figuratiue kinde of speech on the fore-cited places , may bee gathered from Iohn Baptist himselfe , whose Interpretation of them in this place is li●erall , though his speech be metaphoricall and suteable to the former Allegorie . For the tenour of his proclamation or crying in the wildernesse was , Repent , for the Kingdome of God is at hand . Now Repentance , according to the strict and proper sense of the originall , imports a mutation of the mind . And Iohn , in the very next words expresseth , wherein this change of mind whereto he exhorts them doth consist ; Bring foorth fruites worthy repentance . Math. 3. vers . 8. This he spake vnto the Pharises and Sadduces , when they came vnto his baptisme , whom he termeth a generation of vipers , more barren vnto all good workes or fruits of the Spirit , then the thornes in the wildernesse , or the Brambles in the desart ; and yet as proud that they were Abrahams sonnes , as the bramble in the parable of Iotham ( Iudges 9. vers . 15. ) which sought to bee anoynted King ouer the trees of the Forrest . All of them expected to bee heires of the Kingdome of Heauen , which they rightly beleeued should bee established in the dayes of the Messias or Christ. Howbeit they thought the chiefe glory of this Kingdome should consist in their tyrannizing or domineering ouer the Gentiles , like Lords and Kings . For quelling this humour , and working that change of mind wherein true repentance consists , Iohn admonisheth them , Thinke not to say within your selues , We haue Abraham for our Father : ( This proud conceit was as a Mountaine which was to be remoued , ere they could come to Christ : ) For I say vnto you , that God is able out of these stones to raise vp children vnto Abraham . Matth. 3. This last clause in its literall and proper sense , imports a more miraculous change , than the turning of the bramble into the Myrtle , or the thorne into the Firre tree , than the exalting of valleyes into mountaines . And yet rather then Gods promise should not haue beene accomplished , this speech of Iohn must haue been fulfilled in its strict and proper sense . Howeuer ; literally fulfilled it was , in the adoption of Publicans and sinners , ( of whom it was meant by Iohn ) to be Abrahams seede and heires of promise . But the Baptist continueth his former Allegory or parabolicall speech , according to the Prophet Esaiah's intent and meaning ; Now also the Axe is laid to the roote of the trees : therefore euery tree which bringeth not forth good fruit , is hewne downe , and cast into the fire . vers . 10. None are excepted , no not the Of-spring of Abraham ; for vnlesse vpon the baptisme of water which Iohn administred , they become fruitfull like the Vine or Oliue , they must be accounted amongst the thornes and brambles , and be sentenced vnto the fire . 45. But what shall we say of the waters bursting forth in the Wildernesse , so often mentioned by the Prophet Isaias ? Were these predictions as meerely figuratiue as the former , and not at all fulfilled according to the literal , plaine , historicall sense ? It is probable that they were thus fulfilled , and that God had shewne some wonders in the wildernesse , in causing springs of water to burst forth in dry and barren places , betweene Isaias and Iohn Baptists dayes : perhaps before the 107. Psalme was penned , which for the plaine literall sense accords with the Prophet Isaias words ; He turneth the wildernesse into a standing water : and dry ground into water springs . And there hee maketh the hungry to dwell ; that he may prepare a City for habitation . Psalm . 107. vers . 35 , 36. Yet because this is but probable or coniecturall , wee will make it no ground of our intended inference . Supposing then that these predictions were as meerely figuratiue or metaphoricall as the former , they might not withstanding truely and prophetically prefigure , or by way of Embleme fore-shaddow , aswell the internall comfort of the Spirit wherewith Christ baptizeth vs , as the externall baptisme of water which Iohn administred . The water , you know , hath two naturall properties , from which many metaphors ( vsuall in sacred Writers ) are borrowed ; by which the true intent and meaning of the Prophet Isaias figuratiue or emblematicall expressions of the waters in the wildernesse is to be valued . The first naturall property of water , ( specially in hotter countries , where thirst is more vehement , and waters more pleasant ) is , to refresh or comfort the wearie soule : The second , to bee the Nurse or Mother of fruitfulnesse , aswell in the trees or grasse of the Field , as in plants , hearbes , or flowres of the garden . According to this latter property , the Prophets prediction of springs bursting out in the wildernesse , was a true Poeticall Embleme or shaddow of Iohns baptizing with water , who was to be by his office , as the Gardiner , to water and cherish those fruitfull trees and plants of righteousnesse , with which God had promised to adorne the wildernesse . For euen the Publicans and sinners , Aliens by nature from the Common-wealth of Israel , beeing made partakers of the baptisme of Iohn , were ingrafted into Abrahams stocke , made fruitfull branches of that Vine which GOD had planted in Iewrie , and heyres of that heauenly Kingdome which Iohn did preach : whilest Abrahams seede according to the flesh were dis-inherited . All the people that heard him , and the Publicans iustified God , being baptized with the baptisme of Iohn . But the Pharises and Lawyers reiected the counsell of God against themselues , beeing not baptized of him . Luk. 7. ver . 29 , 30. vide Matth. 8. ver . 11 , 12. According to the first naturall property of water , which is , to refresh the weary , or such as are ready to faint for thirst , the same predictions of springs or waters bursting forth in the wildernesse , did prefigure the internall comfort of the spirit , wherewith Christ alone baptizeth vs. For though Iohn did plant and water those plants of righteousnesse , yet was it Christ alone that gaue the increase . And this internall baptisme was really fore-shaddowed , not onely by figuratiue or Propheticall manner of speech , but by historicall and reall matter of fact . And so likewise was the externall baptisme by water literally foretold by the Prophet Isaias , that it should be a type or signe of Christs baptisme with the Spirit . This internal baptisme , ( to omit other instances ) was really fore-shaddowed by the waters which issued out of the rocke in the Wildernesse , when the people murmured against Moses & Aaron , as if they had brought thē forth out of Aegypt to haue killed them with thirst in the desart . Now this wee take as granted , that euery miracle which God wrought in the Old Testament , was a true shaddow or picture of some great mystery to bee fulfilled in the New Testament , or after the manifestation of Christ. In this the Iewes agree with vs ; onely they expect , that the miracles which their Messias should worke , should be more glorious to the eye of sense , than those which Moses wrought . But wee say they are not onely greater , but of another kinde : otherwise they shold not be true miraculous mysteries but meer miracles . Now that the waters issuing out of the rock , were a type or shaddow of this mystical baptisme of the Spirit , wee haue the testimonies of the Prophet Esay , Chap. 48. verse 28. before cited . and of the Apostle . 1. Cor. 10. vers . 1 , 2 , 3 , 4. Brethren , I would not that you should be ignorant , how that all our Fathers were vnder the cloud , and all passed thorow the Sea , and were all baptized vnto Moses in the cloud and in the Sea ; and did all eate the same spirituall meate ; and did all drinke the same spirituall drinke : For they dranke of that spirituall rocke that followed them : and that Rocke was Christ. How was it Christ ? not literally , not identically . Christ , according to the God-head , was not so present in , or so vnited to the rocke , as he is now to our flesh ; yet was it Christ , the second person in Trinity , the Sonne of God , which made the water ( wherewith the Israelites , his people , were comforted and refreshed in the extremity of their bodily thirst ) to issue out of the rocke when Moses smote it . The mystery portended or fore-shaddowed by this miracle herein consists ; That the same Sonne of God ( who was truely God ) which gaue them plenty of water out of the rock , should afterwards become the Rocke of our saluation ; the Fountaine of life vnto the thirsty and weary soule . This internall baptisme , which was thus really fore-shaddowed by the waters in the rocke , was literally fore-told . Psalm . 36. vers . 8 , 9. They shall bee abundantly satisfied with the fatnesse of thy house : and thou shalt make them drinke of the Riuers of thy pleasures . For with thee is the Fountaine of life : in thy light shall wee see light . 46. Amongst other senses , in which the Scriptures of the Old Testament are said to bee fulfilled in the New , one , and that an especiall one ( as is elsewhere obserued ) is , when such speeches as are by the Prophets ( most of all by the Psalmist ) indefinitely vttered of God , but cannot be attributed to the Diuine nature otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , by manner of speech borrowed from the customes or fashions of men ) doe imprint their strict and proper character vpon God made man , and fit his actions as the Seale doth the print in Waxe . The Diuine nature is life it selfe , an Ocean of liuing waters , which we cannot approch ; but the Diuine nature in Christ , is as a Fountaine or Well of life , from which euery thirstie soule may draw the water of life without stint , without any danger of drowning himselfe , or drawing it dry . For it is more calme and placid than any Fountaine or Spring , though more inexhaustible than the Sea. According to this sense is that other place of the Psalmist fulfilled in Christ , that is , in God made man ; The Lord shall reigne for euer , euen thy God , O Sion , vnto all Generations . Psal. 146. v. 10. That the God of Sion , as God , should reigne for euer , was no new thing , no matter of wonder , or worth notice-taking to any Inhabitant of Ierusalem or man of Iudah . All of them , ( from the least vnto the greatest ) knew well that Hee which had made the World , had no beginning , no end of dayes or soueraignety . But that this God of Sion , who was Lord likewise of Heauen and Earth , should be as visibly enthronized in Sion as Dauid had beene ; and that hee should begin to erect a Kingdome which was neuer to haue an end ; this was a wonder worthy to bee taken notice of by all the world . Now , that this God of Sion , by whose protection Moses had led Israel out of Aegypt , vnder whose conduct Iosuah brought them into the Land of Promise , that hee who had anoynted Dauid King , should himselfe be anoynted King ouer Sion , was the true and literall meaning of the Psalmist in this and the like places ; of which hereafter . Of this ranke is that Prophesie of Isaias , chap. 40. vers . 5. with which Iohn Baptist was well acquainted ; for hee had his Commission from it : The glory of the Lord shall be reuealed , and all flesh shall see it together : for the mouth of the Lord hath spoken it . Such an open , distinct , and full sight , as these words literally import , supposeth an obiect truly visible and within ken of ordinary and common sight . God in his glory is altogether inuisible to flesh and bloud , and though he had taken visible shape vpon him in the Heauens , yet so hee had still remayned inuisible to men that haue their habitation here on earth . That vnto them hee might become visible , and that they might see his glory together ; so see it , as they were seene of it ; that hee might see them , and they see Him with the eyes of flesh : He tooke vp our flesh for his Tabernacle , and walked and talked amongst vs in more visible and audible manner than Hee did in the Campe of Israel , than He did with Moses in the Tabernacle of the Congregation . This which Isaias heere speaketh from the mouth of the Lord , the Lord himselfe did after vtter with his owne mouth , and yet with the mouth of man , to wit , that hee which had seene him , had seene his Father , because the glory of God was manifested in Him. And when the Prophet saith , That the glory of the Lord should bee reuealed , and that all flesh shall see it together , it is in this speech included , that this glory of God should bee reuealed or manifested in the flesh . The best interpretation of the Prophets words that I can commend vnto you , must bee from Saint Iohn . chap. 1. v. 1 , 14. In the beginning was the Word , and the Word was with God , and the Word was God. And the Word was made Flesh , and dwelt amongst vs ( and wee beheld his glory , the glory as of the onely begotten of the Father ) full of grace and truth . This blessed Apostle might perhaps say of himselfe and some few others in a peculiar sort , Wee saw his glory , and the glory which wee saw , was as the onely begotten Sonne of God : for hee with Peter and Iames had seen him transfigured on the Mount. But all that saw the man Christ Iesus at his Baptisme with their bodily eyes , did so see the glory of God reuealed from Heauen . And he was so seene of all flesh . Some of all sorts , though not all of euery sort , did see him baptized , and heard him declared from Heauen to be the Sonne of God. Some then present were Pharises , others Sadduces , some Iewes , others Gentiles , some Publicanes , some Priests and Leuites , some Samaritanes , others Galileans . Not at that time onely ( though the Prophets words be especially meant of that time ) but euer after , all flesh might haue seene the liuely characters of those glorious attributes of Saluation , which the Prophets and Psalmist had appropriated to the God of Sion , to make distinct and reall impression in the man Christ Iesus . These two attributes of glory and saluation , are of so neere alliance , of such equiualent vse , that whereas the Prophet had said , All flesh should see the glory of God ; Saint Luke expressing his meaning , saith , All flesh shall see the saluation of God. chap. 3. vers . 6. He supposeth , as the Prophet meant , that the glory of GOD should bee manifested in the saluation of men . This glory or saluation of God was then reuealed , and became visible to flesh and bloud , when God became man , and tooke his generall attribute of saluation , as his proper name , being called Iesus . Finally , that saluation of God which Simeon saw with such delight at our Sauiours Circumcision , all flesh did or might haue seene at his Baptisme . 47. But to returne vnto the Testimony of the Psalmist , With thee is the Fountaine of life , which containeth the mysticall signification of the waters , which miraculously issued out of the rocke . The best Interpretation of both places is deliuered by Saint Iohn , by way of Comment vpon our Sauiours words , Iohn 7. 38 , 39. Hee that beleeueth on mee ( as the Scripture hath said ) out of his belly shall flow Riuers of liuing water . This intersertion or parenthesis [ as the Scripture hath said ] stands like the tongue in a ballance , doubtfull to whether part of the Sentence wherein it is contayned , it inclineth . Some Interpreters would draw it to the first part ; Hee that beleeueth in mee , as saith the Scripture , that is , in such wise , such sort and measure as the Scripture requireth , out of his belly shall flow Riuers of liuing water . Others would draw it to the later part , and render it thus ; Hee that beleeueth in mee , out of his belly shall flow Riuers of liuing water , as the Scriptures hath fore-told . Though both interpretations may be true , though both may stand with the generall Analogy of faith ; yet the later ( in my opinion ) is more pertinent , and more consonant to the true intention of this place . But then it will be questioned , What Scripture hath said that , which our Sauiour here doth , to wit , that riuers of liuing water should flow from such as beleeued in him ? The very expresse words are no where else to be found in Scripture : for they are , ( as most of our Sauiours are , when hee speakes of greatest mysteries ) parabolicall . Their importance , or reall sense , is expressed by Saint Iohn in the same place ; This hee spake of the Spirit , &c. Now , if by the riuers of liuing water , our Sauiour meant ( as Saint Iohn telleth vs hee did ) this plentifull effusion of his Spirit ; the same Scriptures which fore-tell the plentifull effusion of the Spirit , whether in termes plainely literall or emblematical , fore-tell likewise the riuers of Liuing water which were to flow from true beleeuers . The manner of our Sauiours expression of the Spirits effusion by riuers flowing out , implyeth , it should be powred out in such a plentifull measure , as would be not onely sufficient to satiate the soules of them that thirsted after it , but in a measure ouer-flowing to the Saluation of others . And such were these admirable gifts of the Holy Ghost , which after our Sauiours Ascension were bestowed vpon his Apostles and Disciples . The Scriptures , which particularly fore-tell this plentifull effusion of the Spirit , are many : these following are , if not the principall , yet the most apposite to our present Argument , Ioel 2. vers . 28 , 29 , and 32. And it shall come to passe afterward , that I will powre out my Spirit vpon all flesh , and your Sonnes and your Daughters shall prophesie , your old men shall dreame dreames , your young men shall see visions . And also vpon your seruants , and vpon the hand-maides in those dayes will I powre out my Spirit . And it shall come to passe , that whosoeuer shall call on the name of the Lord , shall bee deliuered : for in Mount Zion , and in Ierusalem shall bee deliuerance , as the Lord hath said , and in the remnant , whom the Lord shall call . And againe , Isaias 44. vers . 3 , 4. I will powre water vpon him that is thirsty , and Flouds vpon the * dry ground : I will powre my Spirit vpon thy Seed , and my blessing vpon thine off-spring : And they shall spring vp as among the grasse , as Willowes by the Water-courses . The first words of this later Prophesie were literally and historically fulfilled in the baptisme of Iohn ; the later part of it , is , as it were an Euangelicall explication of the mysticall sense of the former words . And Iohn Baptist might from this place alone easily collect , that although hee might powre water vpon mens bodies , though hee did plunge or wash such as are compared to dry Land , in the waters , and by this externall Sacrament , ingraft them in the stocke of Abraham : yet he could not powre out the Spirit of God , or bestow the blessing of increase vpon them . This hee knew must be the worke of him that sent him , who had bestowed some portion or measure of the Spirit or blessing here mentioned vpon him , as a sure pledge or experiment of the like blessing to bee bestowed on others ; specially on such as had beene partakers of his Baptisme . From the same place likewise Iohn might easily gather , that the baptisme of water wherewith hee himselfe baptized , was in order of time to goe before the baptisme of the Spirit , which was mystically prefigured by it , and fore-told by our Sauiour in the fore-cited place , Iohn 7. vers . 38. though ( as we said before ) in a figuratiue or allegoricall sense , which Saint Iohn in the next words after , vers . 39. hath expounded vnto vs : This spake hee of the Spirit , which they that beleeue on him , should receiue : For the Holy Ghost was not yet giuen , because that Iesus was not yet glorified . Iohns meaning is , the Spirit was not powred out in such plentifull measure , as this place of Isay and that other of the Prophet Ioel did import . For , after our Sauiours glorification , all such as were baptized with water , were likewise baptized with the Holy Ghost : most of them filled with the Spirit of Prophesie , or gift of tongues , enabled to conuey the words and waters of life vnto the soules of others . All this was fore-signified by the holy Ghosts descending vpon our Sauiour at his comming out of the water . For his baptisme was a prefiguration of his death and resurrection : and by his resurrection he was really declared to be the Sonne of God , and fulfilled the Psalmists prediction ; Thou art my Sonne , this day haue I begotten thee . Psal. 2. Which prediction was further ratified , and the meaning of it determined by the voyce from heauen ; This is my beloued Sonne in whom I am well pleased . The same truth thus often declared aswell by predictions as by matters of fact or reall euent , was finally testified by the descending of the holy Ghost vpon his Apostles and Disciples . So that another Branch of Saint Iohns meaning , or if you will , another shoote of the former branch , is , That the holy Ghost , at the time when our Sauiour vttered those words , Hee that beleeueth in me , &c. did not appeare as an authentique witnesse to ratifie his Doctrine . His testimony concerning our Sauiour was reserued till our Sauiours glorification , after which it was publique , frequent and visible . Iesus , ( saith Saint Peter ) whom ye slew and hanged on a tree : Him hath God exalted with his right hand to be a Prince and a Sauiour , for to giue repentance to Israel , and forgiuenes of sins . Act. 5. v. 30 , 31 , 32. And we are his witnesses of these things , and so is also the holy Ghost , whom God hath giuen to them that obey him . This giuing of the holy Ghost in visible maner , was that baptisme of Christ which was opposed to the baptisme of Iohn , and that the world might know and beleeue it came immediately from Christ , and not from Iohn , nor from the Apostles , or from the Sacrament which they administred ; it was giuen to some , and these by condition Gentiles , before they had beene partakers of Iohns baptisme , or any Mosaicall rite or Sacrament . Act. 10. 44 , 47. While Peter yet spake these words , the holy Ghost fell on all them which heard the word . Whence he concludeth ; Can any man forbid water , that these should not be baptized , which haue receiued the holy Ghost , aswell as we ? Saint Peter tooke more special notice of our Sauiours words from this experiment in Cornelius and his family , than hee did from the holy Ghost descending in clouē tongues vpon himselfe and his fellow Apostles , which had beene baptized : And as I began to speake , the holy Ghost fell on them , as on vs at the beginning . Then remembred 1 the Word of the Lord , how that hee said , Iohn deed baptized with water , but yee shall be baptized with the Holy Ghost . Acts 11. 15 , 16. Saint Peters beliefe in this point , was grounded vpon our Sauiours words , and confirmed by this experiment : Iohn Baptists beliefe of the same conclusion , was grounded vpon the Prophet Isaias predictions . Iohn did foretell the same truth which our Sauiour did , before he was acquainted with him or knew him by face : and yet Iohns knowledge or beliefe of this mysterie was confirmed by a visible signe , by the descending of the holy Ghost . Concerning which , and the maner how Iohn came to know our Sauiour before he baptized him , with the signes of the time that did accompany or ensue vpon his baptisme , we are in the next place to make enquirie . 48. From the : former Dialogue betweene the Priests and Leuites and Iohn Baptist , concerning his office and ministery of Baptisme , you may obserue , that Iohn was carefull to preuent two inconueniences : First , the false opinion which the people had conceiued of him , as if he had bin the Messias himselfe ; and secondly , to preuent all suspition of compact or collusion betweene Iesus of Nazareth ( whom he afterward proclaimes to be the Messias ) and himselfe . And vnto this suspition both parties had beene more lyable , if they had beene aswell acquainted before our Sauiours baptisme , as afterward they were . Not to speake of our Sauiours knowledge , who knew all things ; for Iohn the Baptist , hee had a true prenotion or distinct beliefe of these generals or indefinites . 1. That the time wherein the Messias was to bee manifested vnto Israel , was now approaching . 2. That the Messias was to repaire vnto the place where hee baptized , there to bee declared or manifested vnto Israel . 3. That the Messias after his manifestation , was to baptize others with the holy Ghost . These generals he beleeued and knew from the predictions of the Prophet Isay , expounded to him by the internall reuelation of the Spirit , and the signes of the time immediately preceding . But of these particulars following , he was ignorant vntill the euent , and the signes immediately following did vnfold them . 1. The day and houre wherein the Messias was first to be manifested ; when he first begun to baptize , he distinctly knew not . 2. The day and houre of the Messias comming vnto him being knowne , yet he knew not how to distinguish the Messias from other men by face or sight . 3. After he had knowne & seene him face to face , yet he knew not whether he should baptize him with others or no : but rather presupposed it as a matter vnfitting , that the messenger , whose Commission onely was to baptize with water , should baptize his Lord and Master , whom he knew to be sent of purpose to baptize others with the holy Ghost . This last point is euident from Saint Matthew , chap. 3. vers . 13 , 14 , 15. When Iesus came from Galilee to Iordane vnto Iohn , to be baptized of him ; Iohn forbade him , saying , I haue neede to be baptized of thee , and comest thou to me ? And Iesus answering , said vnto him , Suffer it to be so now : for thus it becommeth vs to fulfill all righteousnes . Then he suffered him . 49. That Iohn Baptist before this time did not know our Sauiour by face , is euident from Saint Iohn , chap. 1. vers . 29 , 30 , 31 , 32. The next day , ( not the next day after our Sauiours baptisme , but the next day after the Priests and Leuites had questioned Iohn , or the next day after our Sauiours returne from the wildernesse ) Iohn seeing Iesus comming vnto him , saith , Beh●ld the Lambe of God , which taketh away the sinne of the world . This is he of whom I said , After me commeth a man , which is preferred before me : for he was before me . And I knew him not : but that he should be made manifest to Israel , therefore am I come baptizing with water . And Iohn bare record , saying , I saw the Spirit descending from heauen like a Doue , and it abode vpon him . And further to preuent all suspition of compact or collusion betwixt them , or rather to stirre vp the people to admire with him the sweet d●sposition of the Diuine prouidence in all this businesse ; He repeateth againe what he said before ; And I knew him not : but he that sent me to baptize with water , the same said vnto me , Vpon whom thou shalt see the Spirit descending and remaining on him , the same is hee , which baptizeth with the holy Ghost . And I saw and beare record , that this is the Sonne of God. But whilest I am a twisting these two Euangelicall narrations together , you haue perhaps already espied or may hereafter espie a knot or riuell , where with your beliefe one time or another may bee entangled ; specially , if the Iew , Atheist , or Libertine should draw it faster , or a weake Interpreter of Scriptures haue the handling of it . That you may the better know , whensoeuer occasion shall be offered , how to loose or vntwist the knot , giue mee leaue first to cast it . For as the great Philosopher telleth vs ; No man knoweth rightly how to assoile or resolue a question , vnlesse he first know how to frame it . The right making of any obiection ( as the same Philosopher tels vs ) is more then halfe the solution of it . The doubt or knot which ariseth out of the two narrations of the Euangelists , Saint Matthew and Saint Iohn , is framed thus : First , it is euident out of them both , as also out of the other two Euangelists , that the Holy Ghost did not descend vpon our Sauiour vntill Iohn had baptized him . It is euident againe out of Saint Iohns words fore-cited , cap. 1. ver . 33. That the descending of the Holy Ghost vpon our Sauiour , and his resting vpon him , was giuen by God himselfe vnto Iohn Baptist for a signe , whereby to know or distinguish the Messias or him that was to baptize with the holy Ghost , from all other men . Now if Iohn knew him by face from all other men , before the Spirit did descend and rest vpon him , what needed this signe ? And if he knew him not by face before the descending of the holy Ghost , what construction can we make of Saint Matthews words before recited , chap. 3. ver . 13 , 14. where he saith , That when Iesus came to be baptized of him , Iohn replyed , I haue need to be baptized of thee , and commest thou to me ? For to whom could the Baptist himselfe in good earnest say , I haue need to be baptized of thee , saue onely vnto him whom hee knew could baptize him with the holy Ghost and with fire ? And if Iohn Baptist knew Iesus of Nazareth at his first comming to him , to be the man , which was to baptize with the holy Ghost , before he had seene the holy Ghost descending vpon him ( as out of Saint Matthew it plainly appeareth , that he did so know him ) How is it true which Saint Iohn saith in the person of Iohn the Baptist , I knew him not ? that is , in ordinary construction , as if he had said , I had not knowne him , but by the descending and resting of the holy Ghost vpon him . 50. The seeming contradiction betwixt these two Euangelists , hath occasioned some of the Ancients to conceite , that the Holy Ghost did twice descend vpon our Sauiour : once before his baptisme ; ( of which descension , Iohn onely or some few more were spectators , and by this signe in priuate Iohn did know him , before hee came in publike to bee baptized of him , ) and againe immediately after his baptisme . But a man cannot more strengthen or confirme a weake , crasie or vnsound obiection , than by giuing it a lame , vnsolid or vnsatisfactory answere . The one part of this distinction consisting meerely in imagination , would serue as a foile , to giue some tincture or colour of truth vnto the obiected Contradiction , which if it be well examined and better looked into , consists onely in appearance . Iansenius seekes to salue this obiected contradiction in this manner : * The Baptist in the words fore-cited , saith no , that hee did not know our Sauiour before the Holy Ghost did point him out by descending vpon him , but that he had receiued a reuelation from God concerning the holy Ghosts descending vpon him . The solution is borrowed in part from Saint Chrysostome , perhaps sufficient enough to blanke a forward disputant , that would vndertake to prooue a plaine contradiction betweene the Baptists Words , as they are related by Saint Matthew , chap. 3. and by Saint Iohn . But many speeches which cannot legally be conuinced of falshood , are often apparently delusory or impertinent , and imply some morall inconuenience , albeit they cannot easily be drawne to a Logicall impossibility or irreconcileable repugnancie . If we take the Baptists words as Saint Iohn relateth them , chap. 1. ver . 33. And I knew him not , &c. according to the ordinary standerd of Ciuill Dialect in matters of serious conference or commerce , they import thus much at least , That all the knowledge which Iohn Baptist had of our Sauiour before he baptized him , was suggested from consideration of the signe which God had giuen him , not from any new internall reuelation of the Spirit , altogether distinct from that reuelation by which the signe was giuen , vers . 33. But he that sent me to baptize with water , the same said vnto me , Vpon whom thou shalt see the Spirit descending and remaining on him , the same is he which baptiseth with the holy Ghost . And I saw and bare record that this is the Sonne of God. His record had not been authentique , vnlesse hee had seene the Spirit descend vpon him . And his coniecturall knowledge of him , as of the Sonne of God , before the Spirit did descend vpon him , had beene altogether groundlesse , without some iust presumption that this was the man vpon whom the Spirit was to descend . 51. Maldonat hauing framed the like answer in effect as Iansenius doth , seekes to illustrate it thus by example : Albeit Iohn Baptist did no more know our Sauiour by face from other men , than Samuel did the sonnes of Iesse , one of which he was appointed to anoynt King in Sauls stead ouer Israel ; yet when our Sauiour came to bee baptized , he might know him to be the Messias , by some such Diuine instinct or reuelation , as Samuel knew Dauid , whose face he had neuer seene before , to be the man whom God had appointed him to anoynt King ouer Israel . But of this ( otherwise iudicious ) Commentator in his expositions of Prophesies , or of the manner how Scriptures are said to be fulfilled , that may bee truely said , which the French Mathematician did of Cardanus his writings ; [ * Ingeniose semper , rarò perfectè , ] His Expositions in this kind are alwayes acute and witty , seldome exact or fully satisfactory . And the very instance which he bringeth for illustratiō of this point is very vnfitting , very vnlike . For it is euident out of the Historie mentioned , 1. Sam. cap. 16. ver . 3. That although Samuel knew none of Iesse's sonnes by face , yet he had distinct reuelations from God , some negatiue and expresse , Looke not on his countenance , nor on the height of his stature , because I haue refused him . vers . 7. Others againe , as expressely assertory . For when Dauid was brought before him , The Lord said , Arise , anoynt him : for this is hee . vers . 12. Samuel had no visible signe giuen from God , whereby to know the man , whom he was to anoynt , from his brethren ; but was meerely to rely vpon such reuelations or instructions as God had promised to giue vnto him in the very act or businesse . Call Iesse to the Sacrifice , and I will shew thee what then shalt doe , and thou shalt anoynt vnto mee him , whom I name vnto thee . 1. Sam. 16. 3. But God , as you heard before , had giuen to Iohn Baptist an expresse visible signe , whereby to distinguish the Messias , or him that was to baptize with the Holy Ghost , from all other men . God did not promise him any such new reuelations or instructions , whereby to know him before his Baptisme , or in the act of baptizing , as he expresly promised to Samuel . Nor doth the Euangelist eyther mention or intimate any such reuelations , as the History saith were giuen to Samuel , to haue beene giuen or made vnto Iohn Baptist , before the Holy Ghost did descend vpon our Sauiour . So that , such reuelations or instructions as Maldonat supposeth , were on Samuels part altogether necessary , because hee had no visible signe giuen him : but in this businesse of Iohn Baptist altogether superfluous . The exhibition or production of the visible signe which God had promised him , was the onely new reuelation which he was to rely vpon . 52. I will not trouble you with the variety of opinions or expositions of seuerall Commentators , from none of which I haue receyued any full satisfaction my selfe . All of them haue omitted one poynt , which in euery controuersie ought in the first place to be enquired after . And it is this ; Whether there be not a Meane betweene the opposite or controuerted opinions ? The opposite opinions in this argument are two : The one , That the holy Ghost did descend vpon our Sauiour in Iohns presence , before he was baptized by Iohn : The other , That Iohn did know our Sauiour before his baptisme , by some speciall immediate reuelation of the Spirit . Now , it is not necessary that Iohn should know him by eyther of these two waies . There is an apparant meane or middle way betwixt them , by which Iohn might come to such knowledge as he had of our Sauiour , before the Holy Ghost did in the sight of the people descend vpon him . And this meane , wee may suppose to bee the opening or vnfolding of some Propheticall passage , whose meaning ( before ) Iohn had neyther occasion in particular to obserue , nor opportunity to discerne . Howbeit , this knowledge of Scriptures may be called a reuelation , but ordinary and mediate , such as the Ministers of the Gospell may at this day haue by the helpe of Commentaries , by collation of Scripture with Scripture , or of historicall euents with Prophesies precedent : the signes of the time being in all ages the best Commentators , and as it were substitutes to the spirit of Prophesie or Reuelation . Now , although the Euangelist neyther mention any speciall reuelation made vnto Iohn , after God had giuen him a signe , whereby to know our Sauiour , nor intimate any probable ground for such coniectures : yet they ( Saint Marke especially ) relate such circumstances of our Sauiours comming to Iohn , as might well occasion him to call to minde , a peculiar passage concerning Christs Baptisme mentioned by the Prophet Isay , which otherwise perhaps had not beene thought of , or whose meaning , although hee had thought of it , Iohn could not for the present haue vnderstood , without such Comments or Expositions as the manner of our Sauiours comming to Baptisme did make vpon it . Now , the testimonies of the Scripture long before written , especially the Propheticall testimonies or predictions of things to come , are no way superfluous , eyther where new reuelations ( though made by God to following Prophets viua voce ) or visible signes are giuen or promised , but rather subordinate and concurrent : that is , ( to speake more plainely ) as well all new reuelations made by the Spirit ( whether viua voce , or otherwise , ) as all visible signes or wonders , which God doth promise or worke , are to be examined and authorised by his Word already written , specially by the predictions of the Prophets . And all new reuelations , or visible signes or wonders , which haue beene , are , or shall be , if they proceed from God or the spirit of Truth , are alwayes true Commentaries or expositions of some part or other of the written Word , and pledges withall of some greater Mystery to come ; afterwards to bee fulfilled for their good , to whom such reuelations or signes are giuen and made . 53. The historicall relation of Saint Marke , whose circumstances might leade Iohn , and now may leade vs vnto the right meaning of the Prophet Isaias Testimony concerning the descending of the Holy Ghost , is in the 1. of Marke , v. 9. And it came to passe in those dayes ( to wit , in those dayes wherein all the Land of Iudea , and they of Ierusalem went out , and were all baptized of Iohn in Iordan , confessing their sinnes ) that Iesus came from Nazareth of Galilee , and was baptized of Iohn in Iordane . Now , yee are to conceiue , that as no Bishop or inferiour Minister amongst vs , doth or may at any time administer Baptisme , saue onely to such as hee knoweth to be borne of Christian Parents , whose names and place of dwelling hee knoweth : so , neyther did Iohn , the first Minister of Baptisme , admit any to the Baptisme of water , saue onely such as did professe their names , their condition of life , or place of dwelling . And ( our Sauiour onely excepted ) all that were baptized of him , did confesse their sinnes . All this is euident from the Euangelists , especially from the Euangelist Saint Luke , chap. 3. For Iohn bestowed a distinct Sermon or exhortation vpon euery distinct sort or profession of men that came to bee baptized of him . Vnto the Pharises and Sadduces which came to his Baptisme amongst other multitudes of people , hee said ; O generation of Vipers , who hath warned you to flee from the wrath to come ? Bring forth therefore fruites worthy of Repentance , and begin not to say within your selues , Wee haue Abraham to our Father . For , I say vnto you , that GOD is able of these stones to rayse vp Children vnto Abraham . And now also the Axe is layde to the roote of the Trees . Euery Tree therefore which bringeth not forth good fruit , is hewne downe and cast into the fire . Luke 3. vers . 7 , 8 , 9. The people hearing their Teachers or Masters thus sharpely checked by Iohn , asked him , saying , What shall wee do then ? Hee answereth , and saith vnto them ; Hee that hath two coates , let him impart to him that hath none , and hee that hath meate , let him doe likewise . And as it followeth in the same Euangelist , Then came also Publicans to be baptized , and being taught , as it seemes , by the example of the people of Iudea , which had beene baptized before them , They sayd vnto him , Master , What shall wee doe ? And hee sayd vnto them , Exact no more than that which is appoynted you . And after they had beene baptized , the Souldiers likewise demanded of him , saying , And what shall wee doe ? And hee said vnto them , Doe violence to no man , neyther accuse any falsly , and bee content with your wages . vers . 10 , 11 , 12 , 13 , 14. Now , after all these were baptized , ( yet all these being still present with Iohn , that all flesh , as the Prophet fore-told , might see the glory , or , as Saint Luke saith , the Saluation of God ; ) our Sauiour came to be baptized of Iohn . And inasmuch as Iohn before this time did neyther know him by face , or by name ; there is no question , but he would require both his name , his profession , and place of dwelling , before he would admit him vnto Baptisme , vnlesse our Sauiour happely did in both preuent him . Howeuer , after Iohn had once heard his name , and the name of the place , ( Towne or Citie ) from whence hee came ; hee might easily prognosticate or diuine , without any speciall extraordinary reuelation , that amongst al the multitudes of men , which resorted vnto his Baptisme , this was the man , on whom the holy Ghost was to descend , according to Gods promise , and the prediction of the Prophet Isaias . And vpon this prenotion or presumption , Iohn might in modesty say vnto Him , as you heard before ; I had need to be baptized of thee , and commest thou to be baptized of mee ? 54. But I know , you expect to know the place of the Prophet Isaias , wherein the descending of the holy Ghost vpon our Sauiour , is fore-told ; and how the name of Iesus , and of the Towne or City whence he came , might call this place vnto Iohns minde , or expound the distinct meaning of it , before vnknowne vnto him . The place is , Isay 11. vers . 1 , 2. And there shall come forth a Rod out of the stemme of lesse , and a Branch shall grow out of his rootes . And the Spirit of the Lord shall rest vpon him , the spirit of wisdome and vnderstanding , &c. This prediction or Propheticall testimony is of the same ranke or kinde , that all or most of this Prophets predictions which concerne the mystery of Iohns baptizing our Sauiour , were before obserued to be ; that is , a prediction not giuen in literall , plaine , Grammaticall termes , but in termes allegoricall or emblematicall : such as was Iothams prediction of Abimelechs and the men of Sechems ruine , by the Parable of the Trees of the Forrest : or such as Isayes fore-picturing the destruction of Iudah and Ierusalem , by the Parable of the Vineyard , which was to be layed waste by its Lord and Owner ; because in stead of Grapes , it brought forth wild grapes . The Prophet Isay , in the later end of the tenth Chapter , and in the words immediately preceding to the late-cited Testimony had said , Behold , The Lord , the Lord of Hoasts shall lop the bough with terrour : and the high-ones of stature shall be hewne downe , and the haughtie shall bee humbled . And hee shall cut downe the thickets of the Forrest with Iron , and Lebanon shall fall by a mightie one . vers . 33 , 34 ▪ By the fall of Lebanon , a Forrest famous amongst the Nations for tall & goodly Cedars , hee fore-pictures the extirpation of Dauids Royall Race by Salomon and his Successours , or the pulling downe the mighty from their seates : By cutting downe the thickets of the Forrest with Iron , hee fore-shaddowes the destruction of this people by the enemies sword , and the low estate whereto the House of Iudah and of Dauid should bee brought , before the comming of Shiloh , or of him whom they so long expected . In the later part of the Prophesie , ( which is the beginning of the eleuenth Chapter ) the Prophet fully expounds himselfe , That the intent or purpose of the Prophesie , was to instruct the people , that when the Off-spring of Dauid , and hope of Iudah should seeme in a manner vtterly cut off , ( as it was to all mens thinking in the dayes of Herod the Great , ) yet then there should spring a Rod out of the stemme of Iesse , and a Branch out of his roote , which should rayse the House of Dauid ( now ruined ) vnto greater height than euer it had . By this Rod or Branch , the Prophet vnderstands a man ; for hee termes him the Rod or Branch of Iesse , ( who was Dauids Father : ) But a man , that should be better able to rule and feede the people of Israel than Dauid himselfe , the chiefe stemme of Iesse , or Salomon his sonne , or any other King of Iudah had beene . The extraordinary gifts or qualifications , which the Prophet fore-telleth that the Spirit of the Lord , which was to rest vpon him , would bestow vpon this Rod of Iesse , are such as can appertaine to none , saue onely to the Messias himselfe , that is , to the Lords Anoynted , or him that was to be anoynted with the holy Ghost . 55. The greatest offence which the Iewes tooke at our Sauiour , was that hee came not forth of Bethlem the City of Dauid , but from Nazareth , a Towne in Galilee ; that his education was so meane , and his parentage so poore . Now , this offence , the Prophet Isaias ( so they would haue vnderstood him ) had fully preuented , fore-telling that hee should grow vp as a Rod out of the stemme of Iesse , and as a Branch out of his roote . This did truely fore-picture , that hee should bee of meaner parentage than Dauid himselfe had beene , as being to spring out of the decayed stem or root of Iesse . Againe , the very word in the Originall , [ Netser ] signifying a Rod , did picture out vnto vs , the very place wherein hee was to grow vp as a Rod , vntill hee came to be declared vnto Israel by the Spirit of God descending vpon him . For the Towne of Nazareth hath its very name from the word heere vsed by the Prophet Isaias , [ Netser ] and is as much in English , as the Towne of Rods or Grafts . Now , albeit Iohn did not know this Rod or Branch of Iesse , before hee came vnto him to be baptized , yet his very name , being IESVS , which is a Sauiour , and the name of the place whence hee came , Natzareth [ a Towne of Rods , ] could not but suggest thus much to Iohn ; That seeing the holy Ghost , or Spirit of God was to descend vpon some one that came vnto his Baptisme , and to rest vpon him ; there was none amongst all the multitudes , that came vnto him , in whom this prediction or signe which God had giuen him , could be so fulfilled , as in this Iesus of Nazareth : and thus certainely expecting , that the Spirit of God would descend vpon him , he refused , as Saint Matthew telleth vs , to baptize him , saying ; I haue need to be baptized of thee , &c. Now , this very signe which God gaue to Iohn how to know him , was giuen before by the Prophet Isay , in the place fore-cited . For , in that he is termed a Rod or Branch , on which the Spirit of the Lord should rest , it is imported , that the maner of his resting should be as a Bird or Fowle doth vpō a stemme or branch . So that all which God in the signe giuen to Iohn doth adde vnto the Prophesie , is a distinct expression of the Bird or Fowle , in whose shape or bodily likenesse the Spirit was to descend and rest vpon him ; and that was in the shape or bodily likenesse of a Doue . So then Iohn before our Sauiours baptisme , had the Testimony of the Prophet , that the Spirit of the Lord would descend and rest vpon the man whom he then first knew onely by the name of Iesus of Nazareth , that is , of Iesus the Rod or Branch of Iesse . After our Sauiours baptisme , he had this testimony or assurance of the Prophet , and his own Interpretation of it ( when our Sauiour first came vnto him ) fully sealed and warranted by the euidence of his bodily senses , by the visible experiment of the holy Ghost , descending in the likenesse of a Doue , by the voyce which he heard from Heauen , This is my beloued Sonne , in whom I am well pleased . 56. That this Prophesie of Isaias hath speciall reference to the time of our Sauiours baptisme , and to the Kingdome of heauen , which Iohn proclaimed , and into which his baptisme by water was as the doore or entrance ; the very ceremonie or solemnity of mens admission vnto it doe testifie : and so doe the effects and fruites of the Spirits descending and resting vpon the Rod or Branch of Iesse , which fruits and effects are in the same Chapter at large described , and are of two sorts . The first sort concernes the Rod or Branch of Iesse himselfe , and these are set foorth in the 11. Chapter of Isaias , vers . 3 , 4 , 5. The Spirit of the Lord ( saith the Prophet ) shall make him of quicke vnderstanding in the feare of the Lord , and he shall not iudge after the sight of his eyes , neither reproue after the hearing of his eares . But with righteousnes shall he iudge the poore , and reproue with equitie , for the meeke of the earth : and he shall smite the earth with the rod of his mouth , and with the breath of his lips shall he slay the wicked . And righteousnesse shall be the girdle of his loynes , and faithfulnesse the girdle of his reines . All these are heroicall endowments or qualifications for gouerment of so great a Kingdome , as the Prophet foretold this Rod of Iesse or Branch of Dauid was to erect . And of these qualifications here mentioned , the best gifts which the Lord bestowed on Dauid , on Saul , or Salomon , or vpon other Kings of Iudah at their anoyntments or inaugurations , were but shadowes or prefigurations . Now , the descending of the Spirit of God here fore-told by the Prophet , and resting vpon our Sauiour , was his anoyntment and solemne inauguration or designement to his Kingdome . Not that he was instantly to enter into his Kingdome of glory , or take possession of his heauenly Inheritance , but for a time to expect such troubles and persecutions in the attainement of it , as his father Dauid had suffered betweene the time wherein Samuel had anoynted him King in his Father Iesses house at Bethlem , and the time wherein hee was publikely anoynted King , after Sauls death , in Hebron . That our Sauiours anoyntment or designement to be King and Lord ouer Israel , doth beare date from the time that he was baptized by Iohn in Iordane , Saint Peter testifies , Acts 10. vers . 37 , 38. That word you know , which was published throughout all Iudea , and began from Galilee , after the baptisme which Iohn preached : how God anoynted Iesus of Nazareth with the holy Ghost and with power , who went about doing good and healing all that were oppressed of the diuell ; for God was with him . The voice which at his anointment was heard from heauen , did plainely and openly declare him to be that sonne of Dauid , of whom alone it was truely fulfilled , which Dauid by his spirit of Prophefie had foretold , That God should be vnto him a Father , and he should be vnto him a Sonne . And vpon this declaration made at his baptisme , the diuell , vnto whom some scattered sound of it happely came , might collect that he was [ Dei Filius . ] The first memorable Act his Father Dauid ( after Samuel had anointed him ) did vndertake , was his conflict with Goliah : and the first Act this Rod of Iesse , after his anoyntment vndertaketh , was his encounter with Satan in single combate . The other part of the fruites or concomitances of this our Sauiours anoyntment by the holy Ghost , is described at large in the 11. Chapter of Isaias , vers . 6 , 7 , 8 , 9. The Wolfe also shall dwell with the Lambe , and the Leopard also shall lye downe with the Kid : and the Calfe and the young Lyon , and the fatling together , and a little Child shall leade them . And the Cow and the Beare shall feede , their young ones shall lye downe together : and the Lion shall eate straw like the Oxe . And the sucking Child shall play on the hole of the Aspe , and the weaned Child shal put his hand on the Cockatrice den . They shall not hurt nor destroy in all my holy Mountaine : for the earth shall be full of the knowledge of the Lord , as the waters couer the Sea. The exact fulfilling of this Prophesie in its literall sense , that is , according to the strict propriety of natiue or vnborrowed signification of words , [ credat Iudaeus , ] let it bee expected by the vnbeleeuing Iew , whose too much credulity to the letter hath brought forth an absolute infidelity concerning the mysteries of his saluation . But whilest he expects such a league and amity betwixt the creatures heere mentioned , as the words literally import , he plainely declares himselfe to be more cruell , more rancorous & vntamed , than the most rauenous beast , or most venemous creature heere mentioned . For , neither the sweet inuitation of our Sauiour , nor all the good deeds which he wrought amongst this people whilest he liued on earth , nor the punishing hand of God , which hath bin alwayes heauy vpon them since his death , hath to this day wrought such a placable or reconcileable disposition toward vs Gentiles , or toward their owne brethren which trust in Christ , as they expect in the dayes of their Messias , should be wrought in the Wolfe towards the Lambe , or in the Aspe or Cockatrice towards the Child or sucking Infant . We may take this amongst others , as a sure Argument of our Interest in the Womans Seede , in that this generation of Vipers or Serpents ( as Iohn Baptist termes them ) haue exercised the venemous enmitie of Serpents against all that haue professed the name of Christ since his death . But the greater their enmity is vnto the profession of Christianity , or the longer it hath continued , the more strange and admirable will that reconciliation or agreement seeme , which the Euangelist records to haue falne out at the time of our Sauiours baptisme or anoyntment ; not only betweene the Iew and the Gentile , but between the Pharisee and Publicane , betweene the Sadduce and the Roman Soldier , all of them communicating together in the solemnity or Sacrament of baptisme . For many of euery sort here mentioned , were baptized 〈◊〉 in Iordane , confessing their sinnes . This sudden and vnexpected obedience of all sorts vnto the Summons of Iohns calling to repentance , and the strange alteration which followed vpon the sacrament of baptisme and the repentance which Iohn preached , aswell in the Iew as in the Gentile ; is the mystery of the new Testament , which the Prophet fore-pictures in the Parable of the Wolfe agreeing with the Lamb , of the Leopards reconciliation with the Kid , and of the Lions neere familaritie with the Oxe or Asse . The Publicanes which before the preaching of baptisme and repentance by Iohn , were as rauenous as the euening Wolues , became as innocent as the Lambe . The soldiers likewise which had bin formerly as fierce and cruell as the Lyon , became as tame and gentle as the Oxe or Cow , and submitted their necks vnto the yoke of the Gospell . Such of the Pha●ises likewise , as before their baptisme had beene as venemous as the Aspe or Cockatrice , did by the worthy receiuing of this baptisme , and the grace which God did giue them , become as mild and gentle , as the sucking Infant or weaned Child . 57. This I take to bee the true interpretation and natiue meaning , though not of these words which he vseth , yet of the Prophet himselfe , and that which the holy Ghost did purposely intend to expresse in the fore-cited place . But may not the prediction , though meerely , or for the most part ( as was obserued ) parabolical , haue some speciall reference to the daies of Noah , wherein the like reconciliation of hostile & antipathizing natures , was literally and historically verefied and experienced ? Yes doubtlesse , the signes of that old world , and the signes of the time wherein our Sauiour was baptized , doe as exactly resemble the one the other , as the shape or image of the face in the glasse doth the picture that produceth it , or the picture doth the liue body which it represents . And besides the power of God , which is able to effect all things without secondary causes or meanes subordinate , we cannot imagine any other cause or reason that should moue the Iew and Gentile , the Pharise & Publican to cōmunicate together in Iohns baptisme , beside that which moued the beasts of euery kind herementioned by the Prophet , and others beside them , to hold better consort in Noahs Arke , or at their entrance into it , than they had done whilest they enioyed their naturall liberty in the Fields and open ayre . The true reason of both these strange reconciliations & cōposals of these inbred fohoods , was that , which the great Philosopher tels vs will vnite the deadliest enemies , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] . i. The sudden approch or ioynt apprehension of dread or danger alike common , and alike imminent to both . Now the strange and vncouth dread of this vniuersall deluge , could not choose but compell all the Land creatures to keepe the peace of nature before they entred Noahs Arke ; to forbeare the exercise of wonted hostility , whilest they were in it ; and to entertaine a generall truce whilest the deluge lasted . But what feare or dread of danger alike imminent to all , could the Pharisee and Publican , the Sadduces and the Heathen Soldiers ioyntly apprehend , that might mooue them to like peace or consort during the time of Iohns baptisme , or before hee was to baptize our Sauiour ? The Prophet Malachy , to my apprehension , in the conclusion of his Prophesie , intimateth some great plague or curse ready to fall either vpon the whole world , or at least vpon the Land of Iewry ; vnlesse it were preuented by such meanes as the floud might haue beene , or as the destruction of Niniueh in the dayes of Ionas was preuented ; that is , by humiliation and true repentance . And this humiliation of the people , or turning to the Lord by true repentance , was to be wrought , as Malachy speaketh , by the Prophet Eliah , that is , as you heard before , by Iohn the Baptist. The Prophets words are these ; Behold , I will send you Eliah the Prophet , before the comming of the great and dreadfull day of the Lord. And he shall turne the heart of the Fathers vnto the children , and the heart of the children vnto the Fathers , lest I come and smite the earth with a curse . Malac. 4. vers . 5 , 6. The best interpretation of this place is made by the Angell Gabriel , Luk. 1. vers . 16 , 17. And many of the children of Israel shall he turne to the Lord their God. And hee shall goe before him in the Spirit and power of Elias , to turne the hearts of the Fathers to the children , and the disobedient to the wisedome of the Iust , to make ready a people prepared to the Lord. Vnlesse some competent multitude had beene thus prepared to entertaine the Kingdome of grace , or the Gospell , or Christ Iesus the King in their hearts , his first comming had beene as dreadfull to the whole Land , as the vnworthy receiuing of his body and blood was to the Corinthians , 1. Cor. 11. God in his wisedome ( as some of the Fathers very well obserue ) had so ordained , that the same Element by which the old world ( besides Noahs Family ) were destroyed , should bee consecrated as an especiall meanes for preseruation of the new world . The baptisme of water which Iohn administred , was as a renouation or ratification of the promise which God had made to Noah : a visible signe , that GOD had freed the earth or Land of Iewry from that curse which Malachy speaks of , and was withall a visible pledge or sacrament of a new blessing . Whatsoeuer the curse or anger was , which hanged at this time ouer the peoples head , the Doue which descended vpon our Sauiour at his baptisme , did bring to this generation a more expresse release from it , and a more soueraigne pardon for all their sinnes , than Noahs Doue did bring of Noahs and his families deliuerance from the curse of waters , or from the danger of the Floud , when she came with an Oliue branch in her mouth . Now , inasmuch as Iohns baptisme by water , was as the [ medius terminus , ] or as the way and passage betweene Noahs Arke , and that holy Catholike Church , which our Sauiour Christ was now to erect , whereof Noahs Arke , as you heard before , was the expre type ; it is no maruell if that which was literally fulfilled or verefied in the dayes of Noah , were fulfilled according to its emblematicall importance or mysticall sense , in the dayes of Iohn or at his baptisme . The congruity betweene Noahs Arke , and the holy Catholike Church , or new Ierusalem which was now to descend from heauen , doth herein partly consist . First , not onely Noah and his Family , but the Beasts as well cleane as vncleane which entred into the Arke , were all preserued from bodily destruction : So , not onely the Off-spring of Abraham , ( which was pre-figured by Noahs Family ) nor such Prosely●es onely of the Gentiles , as were made visible members of the Iewish Church , which answered in proportion to the cleane Beasts in Noahs Arke : ) but euen the worst sort of the Gentiles , such as had most oppugned the Children of Abraham in their Religion , so they will be admitted into the Holy Catholique Church or mysticall body of Christ , shall be as vndoubtedly preferued both in body and soule from the curse of Hell-fire , as the vncleane Beasts which entred into Noahs Arke were from the curse of waters . 58. That the admission of the Heathens , which had been no Proselytes of the Iewish Church before , into the Catholique Church now erected by Christ , was prefigured by the vncleane beasts , is more than probable vnto vs from the Vision which Saint Peter saw , Acts 10. vers . 10 , 11 , 12 , 13 , 14 , 15 , 16. Peter , after his prayer , became very hungry , and would haue eaten : but while they made readie , he fell into a trance , and saw Heauen opened , and a certaine vessell descending vnto him , as it had beene a great sheete knit at the foure corners , and let downe to the earth : wherein were all manner of foure-footed beasts of the earth , and wilde beasts , and creeping things , and Fowles of the Ayre . And there came a voyce to him , Rise , Peter , kill , and eate . But Peter said , Not so , Lord , for I haue neuer eaten any thing that is common or vncleane . And the voyce spake vnto him againe the second time , What GOD hath cleansed , that call not thou common . This was done thrice : and the vessell was receyued vp againe into Heauen . The opening of Heauen , and the letting downe of the vessell , wherein were all manner of beasts , as well vncleane as cleane , did signifie that the Kingdome of Heauen , or gates of the new Ierusalem , were now set open to all beleeuers , and the way to true beliefe manifested to all , of what Nation soeuer they were : the one as open , and the other as manifest to the Italians or Romanes , which neuer had beene Proselytes ; as to the seed of Abraham , or the Proselytes which they had made . That matters of fact , or emblematicall representations by vision or apparences , are as truely doctrinall , as words vttered and vnderstood according to the literall sense ; wee neede no further proofe , than Saint Peters application of this vision , vers . 28. And hee said vnto them , ( vnto Cornelius , and his Italian friends and attendants ) Ye know how that it is an vnlawfull thing for a man that is a Iew , to keepe company or come vnto one of another Nation : but God hath shewed mee ( not in expresse words , but by vision or representation emblematicall ) that I should not call any man common or vncleane . Nor did Peter in expresse termes or conceit , deem any man vnclean . Onely hee had said , whether in expresse words or in thought onely , I haue neuer eaten any thing that is vncleane . Yet , when answere was made , What God had cleansed , that call not thou common ; hee knew by the circumstances of the time , and by the tenor of Cornelius his message vnto him , that God in this answer did not meane beasts or things edible , but men represented by vncleane beasts , whose vse the Lord at this time had sanctified vnto his people , in token that men or Nations before vncleane , were now capable of sanctification . The mystery included in this vision , was fulfilled in the baptisme with the Holy Ghost , and was prefigured by the admission as well of Publicans & Roman Souldiers , as of Pharises , Iewes , or Proselytes , vnto the Baptisme of Iohn . Now , S. Peters owne interpretation of this vision , will warrant our former Interpretation of the Prophet Isay , cap. 11. vers . 6. as also , of most other places in this Prophet , which , as you heard before , were to bee vnderstood , not according to the literall , plaine , and Grammaticall signification of the words , but according to their poeticall or emblematicall importance . Howbeit , when we affirme that the aforesaid Prophesie , Isay 11. vers . 6. was specially fulfilled , according to its poeticall , parabolicall , or emblematicall sense , we no way deny , that it might in part be verified or exemplified , according to the plaine , literall , or historicall signification of the words . Certainely it was so verified in our Sauiour , whilest hee remained , after his Baptisme , in the Wildernesse . And immediately ( after his Baptisme ) the Spirit driueth him into the Wildernesse . And hee was there in the Wildernesse fortie dayes tempted of Satan , and was with the wilde beasts , and the Angels ministred vnto him . Mark. 1. ver . 12 , 13. Wee doe not reade , that any wilde beast or noysome creature ( of which the Wildernesse had plenty ) did eyther annoy our Sauiour , or attempt any violence against him whilest hee was with them : Wee doe not reade , that Satan did euer tempt Him to encounter with a Lyon or a Beare , as his Father Dauid had done , or to tread on Serpents or Scorpions , to see whether they would sting him or no ; because he saw by experience , that this Iesus of Nazareth had power ouer all these , and whatsoeuer other creature else that was at Satans command . Hee had seene that of the Psalmist , Psalm . 91. vers . 13. fulfilled in him : Thou shalt tread vpon the Lyon and Adder , the young Lyon and the Dragon thou shalt trample vnder feete : yet he hoped , our Sauiours confidence in the authoritie and power , which hee exercised ouer wilde beasts and venemous creatures in the Wildernesse , might animate him to try another conclusion , which he thought had as faire and plausible premises in the Scriptures to inferre it : Then the Deuill taketh him vp into the Holy Citie , and setteth him on a Pinacle of the Temple ; and saith vnto him , If thou be the Sonne of God , cast thy selfe downe : for it is written , Hee shall giue his Angels charge concerning thee , and in their hands they shall be are thee vp , lest at any time thou dash thy foot against a stone * . Where was it written that the Angell should take charge of him , lest he should dash his foot against a stone ? In the very same place ( and in the words immediately going before ) wherin it was said that he should tread vpon the Lyon and the Adder , &c. The Lyon , the Adder , and other noysome creatures would euer and anon bee in his way , whilest his way was in the Wildernesse : and to tread on them was no tempting of God. The Angels of God in this case were to protect him : but to cast himselfe head-long from the Pinacles of the Temple , was no part of his way . The Prophet had fore-told no such miraculous protection of him or his followers . For him to haue tryed this conclusion , had beene a tempting of God. This , and the like , were feates better beseeming Simon Magus , or others of Satans Schollers . For this reason , our Sauiour after his resurrection , bequeatheth no such power or authority vnto his Disciples : vnto whom notwithstanding he communicated the former power of treading vpon Serpents , of conuersing with wild beasts or venemous creatures in such manner , as the fore-cited place , Isay the 11. vers . 6 &c. according to the plaine , literall , and natiue signification of the words , importeth . I beheld Satan ( saith our Sauiour ) as lightning fall from heauen . Behold , I giue vnto you power to tread on Serpents and Scorpions , and ouer all the power of the enemy : and nothing shall by any meanes hurt you . Luke 10. vers . 18 , 19. This Commission beeing first drawne about the time that this answere was returned vnto Iohn by our Sauiour , was more fully ratified vpon our Sauiours resurrection , and ( as I take it ) before that time not put in execution by his Apostles or Disciples . Thus much the literall meaning of Saint Markes words , chap. 16. v. 16 , 17 , 18. to my vnderstanding doth import He that beleeueth , and is baptized , shall be saued , but hee that beleeueth not , shall be damned . And these signes shall follow them that beleeue , In my name shall they cast out Deuils , they shall speake with new tongues , they shall take vp Serpents ; and if they drinke any deadly thing , it shall not hurt them : they shall lay hands on the sicke , and they shall recouer . He saith not , that they should leape downe from the Pinacles of the Temple , or from the tops of high Towers , and not hurt themselues . 59. Againe , I would not deny but that the forementioned Prophesie , Isay 40. 14. which was exactly fulfilled according to the literall Allegory or emblematicall sense , might bee in part fulfilled according to the plaine , literall , and proper sense ; Not at the time of Iohns Baptisme , but some yeeres before , yet after Iohn was of age and experience to obserue the signes of the time , and their prognosticks . Amongst other symptomes of that terrible Earth-quake which ouerthrew twelue famous Cities in Asia , about the sixth or seuenth yeere of Tiberius , * Tacitus relateth this for one , [ sedisse immensos montes , visa in ardu● quae plana fuerint . ] The Grammaticall sense of his words , so farre as they reach , is so exactly paralell to the plaine literall sense of Isaias Prophesie , that I cannot English them better , than by borrowing the English translation of the Prophet : The Logicall extent of whose words , is farre more ample than the others historicall relation . Some valleyes , according to Tacitus , were exalted , and some mighty Hills were brought low . The Prophet saith , Euery Valley shall bee exalted , and euery Mountaine and Hill shall be brought low . According to this Logicall extent or vniuersalitie , this Prophesie neither hath been , nor can bee fulfilled in its plaine , literall , and historicall sense . Howbeit , this and the like visible wonders wrought by the hand of God , though answerable but in part to the plaine literall meaning of this Prophet , were true and exact emblemes of that which the Prophet principally meant , and which the mouth of the Lord since hath spoken , Whosoeuer exalteth himselfe , shall bee brought low , and euery one that humbleth him selfe , shall be exalted . Luke 14. vers . 11. The exact accomplishment of this sentence , according to the vtmost extent of its vniuersality , is not to bee expected till the last Day . Howbeit , there was a true Crisis of it exhibited at the Baptisme of Iohn , which was ( as Saint Luke telleth vs ) in the fifteenth yeere of Tiberius . From that time the Publicans and Sinners were aduanced , and the Children of Abraham , which gloried in their birth-right , debased . Poore Fishermen became Heads of the Tribes of Israel , greater men in the House of God , than Moses and Aaron had beene , whilest Moses successors , the chiefe Priests and Doctors of the Law , were infatuated , and became like salt without taste or sauour . Of this miraculous change , the forementioned prodigies were ( as wee said before ) the types or emblemes . As Mineralists vsually find some homogeneall earth or metall neerer * the Day , as they vse to speake , which directs them vnto the metall or treasure which they seeke : so , before the exact accomplishment of diuers Prophesies , God vsually giues his people a glimpse or hint by the signes of the time , by some reall euent or matter of fact , answerable in some measure to the plaine literall sense of the Prophet , but true emblemes or more immediate prognosticks withall , of greater mysteries approching . That Earth-quake which happened in Iewry , whilest Augustus Caesar and Anthony tryed their fortunes in that great and famous Sea-fight at Actium , was in part an accomplishment of the Prophet Haggai his literall meaning . chap. 2. vers . 6 , 7. Yet once , it is a little while , and I will shake the Heauens , and the Earth and the Sea , and the dry Land. And I will shake all Nations , &c. This shaking of the Nations , and of the Earth at that time , was a sure prognosticke of that mystery which the Prophet in the Verses following fore-telleth , to wit , that the glory of the latter Temple should be greater than the glory of the former , and that the desire of all Nations , who was the glory of both Temples , the Prince of that peace which God had promised to giue in Ierusalem , was shortly to come . For about some twelue yeeres after , Herod erects the Temple a-new , and made it euen for externall pompe and ornament , more beautifull and glorious than Salomons Temple had beene ; that the King of glory and Prince of peace , for whose entertainement ( though vnwitting to Herod ) it was erected , might come vnto it , and fill it with glory . And within eighteene yeeres after Herod began this worke , Hee was presented in it , and acknowledged by Simeon to be the light of the Gentiles ( one desired of all the Nations ) and the glory of his people Israel . 60. The best Commentary vpon the late-cited passage of the Prophet Haggai , is a passage parallel vnto it in the Prophet Malachy : I will shake all Nations , saith Haggai , chap. 2. vers . 7. and the desire of all Nations shall come . Who or what this desire of all Nations should be , is not so expresly auouched by this Prophet , but that some good Christians of later yeeres haue questioned , whether this place were literally meant of Christs comming to the second Temple , or whether the glory with which Haggai fore-telleth , the House of God should be filled , were the glory of the Sonne of God incarnate . To preuent this captious Criticisme , or to satisfie the cauill which carnall mindes might pretend for it ; the Prophet Malachy determines the quality of the Person , and the place vnto which he was to come . Behold , I will send my messenger , and he shall prepare the way before mee ; and the Lord , whom yee seeke , shall suddenly come to his Temple ; euen the messenger of the Couenant , whom ye delight in : behold , he shall come , saith the Lord of Hosts . Mal. 3. 1. But though his comming were to bee sudden , was it therefore to haue no certaine prognosticke ? or was it sudden only vnto such as neglected the presages of peace , or other signes of the time foretold by the Prophet Haggai , v. 7. I will shake all Nations , &c. And in this place will I giue peace , saith the Lord of Hosts vers . 9 ? There is no motion in this inferiour world , but tends to rest , and the more vehement the motion is , so it be not vnnaturall and destructiue , the more pleasant is the rest which terminates it . This experiment in the course of nature , is the ground of the Propheticall Embleme . That vnusual shaking of Sea and Land , that extraordinary commotion of all Nations , mustred to that terrible sea-fight betweene Augustus Caesar and Anthony , and to the rest of the Roman Ciuill warres a little before , was but a prognosticke preamble to that happy and vnspeakeable peace which the Prophet fore-told the Lord would giue in his Temple at Ierusalē . This was that peace of God which passeth humā vnderstanding , which was to be diffused throughout the Nations , when the Son of righteousnes did arise , whose beames are cloathed with Saluation , as the Sun-beames are with light . Some glimpse or flashes of this glorious peace , which was to issue out of Ierusalem , ( the vision and fountaine of peace ) Rome had by reflex , as the moone at the full hath its light from the Sun. But as no man within that hemisphere wherein the Moone shines in her full strength , looketh after the Sunne that giues the light : so few or none , much delighted with the glory and splendour of Rome , being then at full , did much looke after the Sunne of Righteousnesse , whose approach ( though in an opposite Hemisphere ) the generall peace proclaimed at Rome by the shutting of Ianus his Temple , did as certainely prognosticate , as the day-starre doth the Sunnes arising . Of this vniuersall peace , that generall taxe mentioned by Saint Luke , chap. 2. ver . 1. was one speciall consequent . Now , this taxe was first decreed by Augustus in Spaine , within three or foure yeeres after the battel of Actium . * And for this reason it is , that the Church of Spaine did anciently begin their computation of yeeres , not from our Sauiours birth , as wee doe , but from the date of Augustus his Decree for the vniuersall taxe first enacted in Spaine , though not put in execution till our Sauiours birth , about some 26. yeeres after . So that of his birth , as well the earth-quake in Iudaea , as the generall wars and the vniuersall peace which ensued , were infallible presages vnto all such as duely compared the Signes of the time with the Prophets prediction . Thus much of those particular Prophesies on which Iohns faith , before he receiued this answere from our Sauiour , was grounded . Vnto which a little is to be added , concerning the peculiar signes of the time , which did accompany our Sauiours baptisme . 61. It was a perpetuall Law vnto the Israelites , that as euery seuenth day was a day of rest vnto themselues , so euery seuenth yeere should be a yeere of rest vnto the ground . It was not in that yeere to bee tilled . Now , at the end of euery seuenth yeere of Sabbaths or rest , that is , after 49. yeeres ended , they were to haue the yeere of Iubile . The yeere wherein Iohn began to baptize and performe his ministery , was the seuenth Sabbaticall yeere , a yeere most obseruable by the Law ; but this Law concerning the yeeres of Sabbaths or of rest , as the moderne Iewes themselues confesse , was but slenderly or not at all obserued by their forefathers after their returne from Babylon . And for this sinne , amongst others , they haue had for a long time no Land of their owne wherein to obserue it . The time of the yeere wherein Iohn begun to enter vpon his office or ministery , as some * Chronologers rightly gather , was in the beginning of September . In the beginning of which Moneth , as you may reade , Leuitic . 23. they were to obserue the feasts of Trumpets , by which Ceremony the other solemne feasts in the same moneth , as the feast of the Atonement , and the feast of Tabernacles were proclaimed . Whether the Iewes after their returne from Captiuity , did obserue this solemnity , or neglect it , as they had done the yeeres of Sabbaths , I well know not , and much it skilleth not . It sufficeth vs to obserue , that the mystery fore-signified by the ceremony or solemnity which the Law commanded , was duely obserued and fulfilled by Iohn : for he in the beginning of this moneth , began to lift vp his voice like a Trumpet in the wildernesse , as the Herauld or Ambassadour of that God whom in all their solemne Feasts , especially in these of the seuenth moneth , * the Iewes did seeke , and whom they now might both haue seene and felt ; vnlesse they had beene worse than blind , vnlesse they had winckt with their eyes , and wilfully bereft themselues of their senses . Now , to awake them out of this slumber , the same God whom they sought , being depriued of this his Herauld or Cryer by Herods cruelty , proclaimed himselfe , as you may reade in the fore-cited place , Ioh. 7. 37. to be that God or Fountaine of Life , whereto Iohn by his baptisme did direct them : In the last day , that great day of the Feast , ( to wit , the Feast of Tabernacles , in which feast Iohns baptisme was most famous ) Iesus stood and cryed , saying , If any man thirst , let him come vnto me and drinke . Our blessed Sauiour in this Proclamation , acteth but that very part , which he had penned for himselfe : Hee had dictated it to the Prophet Isaiah as hee was the Wisedome and Sonne of GOD ; by whose spirit the whole body of Scriptures was written , to whom all the Prophets and Euangelists were but Scribes or Amanuenses . He now vttereth and acteth it with the voice and gesture of man. But what date doth the penning and writing of it beare ? God himselfe had thus inuited them , Isay 55. vers . 1 , 2. Ho euery one that thirsteth , come yee to the waters , and hee that hath no money : come ye , buy and eate , yea come , buy wine and milke without money , and without price . Wherefore doe yee spend money for that which is not bread ? and your labour for that which satisfieth not ? hearken diligently v●to me , and eate yee that which is good , and let your soule delight it selfe in fatnesse . Incline your eare , and come vnto mee : heare , and your soule shall liue , and I will make an euerlasting Couenant with you , euen the sure mercies of Dauid . But this Proclamation of our Sauiour fell out after Iohns death , and was the last solemne inuitation which he made vnto the Iewes at Ierusalem ; of which by Gods assistance , hereafter . Another speciall signe of the time , by which Iohns faith was confirmed , is from the Circumstance of the time and place , wherein our Sauiour was baptized by him . 62. I am not ignorant , that there hath beene an ancient tradition , especially in the Westerne Church , that our Sauiour was baptized vpon the sixth of Ianuary , which wee call the Epiphany or the twelfth day . And the Church of England , not willing to dissent from the Romish Church , saue onely in matters of great consequence , or in points wherein that Church hath no shew of antiquity , retaineth in part the Liturgy or Seruice which that Church had appointed for that day . So you may find the second Lesson vsually read in our Churches vpon that day , to bee the third Chapter of Saint Lukes Gospell , wherein the History of our Sauiours baptisme is most expresly mētioned ; and at the end of the History concerning our Sauiours baptisme , the second Lesson appointed by our Church for that day , doth end . But in a part of the Liturgie to this day vsed in the Romish Church , to wit , in the Antheme appointed for that very day , it is in expresse termes auouched ; [ Hodie à Ioanne in Iordane Christus baptizari voluit ; ] This day our Sauiour pleased to be baptized of Iohn in Iordane . Notwithstanding all this , Iansenius that reuerend Bishop of Gant , a most learned and ingenuous Interpreter of the soure Euangelists , albeit hee dyed a member of the then visible Romish Church wherein hee liued , did not thinke himselfe bound to beleeue either the practice or tradition of that Church , because in his iudgement it was not warantable by Scripture , specially if they tooke the words before cited in the strict and literall sense . For beeing so taken , it contradicts the words of Saint Luke , chap. 3. ver . 23. And Iesus himselfe ( when he was baptized of Iohn ) began to be about thirty yeeres of age : Or ( as he reades ) was almost thirtie yeeres of age , when he began to enter vpon his function : which beares date from the day of his baptisme . Now if he had bin baptized vpon the sixt of Ianuary , or the Epiphany , he must needs haue beene either 13. dayes aboue 30. yeeres old , or but 13. dayes aboue 29. Some Romanists , acknowledging our Sauiour to haue bin baptized before hee was 30. yeeres of age compleat , account his age from his conception , in respect whereof , hee was almost thirty , when hee was but some few dayes aboue 29. yeeres old , if wee account his age from his Natiuity . Others would haue him baptized in the 31. yeere of his age , accounting his age from his Natiuity . For , suppose hee had beene baptized vpon the sixth of Ianuary , after thirty yeers compleat , he might as truely be said to haue been then about thirtie yeeres , as if he had beene baptized some few dayes or weekes before he was thirtie . But the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it signifies about this or that time , doth vsually signifie rather short then ouer . And for this reason Iansenius , although he poynt the Originall , as the followers of this last opinion doe , yet liketh much better of Epiphanius his opinion , who was an ancient Writer , and a professed Collector of ancient traditions or opinions ; and hee referreth the day of our Sauiours baptisme vnto the seuenth of Nouember . So doth learned Chemnitius refer it to the feast of the Encenia or purification of the Temple . But some other Chronologers of reformed Churches , with more probability , referre the day of his baptisme vnto the tenth of September , which was the feast of the Atonement . Vpon this day the Angell appeared vnto Zacharias , whilest hee was burning Incense in the holy place , and foretold the birth and conception of Iohn Baptist. 63. The consonancy of many types and signes of the time with this opinion , is very great and very pleasant . But if I should relate them all , you would happely say , they are but coniecturall , because not grounded vpon testimony of Scripture . Many of them I must confesse , are neither expressely foretold by any Prophet , nor really fore-shaddowed or prefigured , for ought I knowe , by any reall euent or matter of fact , or by any solemnity commanded by the Law of Moses . Yet one euent there is which followed immediately vpon our Sauiours baptisme , so expressely related by three Euangelists , that it doth necessarily argue some prefiguration or fore-shadowing in the Law or bookes of Moses : for so euery remarkeable euent or action which concernes our Sauiour Christ was fore-shaddowed . The euent wherof now I speake , was his leading into the Wildernes by the Spirit to be tempted by the Diuell . So saith Saint Marke expressely ( what the others intimate . ) And immediately the Spirit driueth him into the Wildernesse . Marke 1. 12. Now the end of his going or being led thither ( though few Interpreters haue obserued it ) was , to fulfill the mystery fore-signified by the Scape-goate , which vpon the day of Atonement , as we reade , Leuit. 16. 21. was to be led by the hand of a fit man into the Wildernesse , after Aaron or his Successour the high-Priest had layde his hands vpon his head , and confessed ouer him all the Iniquities of Israel , and all the transgressions , and all their sinnes , putting them ( as the Text saith , ) vpon the head of the Goate . Now , as it is euident out of Scripture , that our Sauiour Christ was crucified at the time , that the Paschall Lambe was killed ; to the end the World might take notice , that hee was the Lambe of GOD , whose sacrifice the Paschall Lambe did prefigure ; so by a certaine Analogie of faith , wee may rightly gather that our Sauiour was led into the Wildernesse by the Spirit , vpon the same day , that the scape-Goat was by the prescript of Moses Law to be led thither ; to the end that Iohn , and such as were present , might beleeue and acknowledge , that the mystery fore-shaddowed by the legall ceremony of the scape-Goate , was fulfilled in this Iesus of Nazareth , whom they had seene and known baptized of Iohn . Wherefore , in as much as it is euident out of Scripture , that the scape Goate was to bee led into the Wildernesse vpon the Feast-day of the Atonement , and inasmuch as our Sauiour was led into the Wildernesse , immediately after he was baptized ; the conclusion will directly follow , that our Sauiour was baptized vpon the Feast of the Atonement , which was the tenth of September . So that Iohn , by this account , was a quarter of a yeere aboue thirty , and declining towards the wane , and our Sauiour growing vp into his full age , beeing a quarter vnder thirty , when hee was baptized of Iohn . The end of our Sauiours going into the Wildernesse , was ( as you heard before ) to bee tempted of the Diuell ; and amongst other meanes , to be tempted especially by fasting . This temptation doubtlesse did not befall him for his owne sake , but that hee might fully expiate the sinnes commited by the Israelites in the Wildernesse , from whose curse their posterity was not acquitted , vntill hee which was prefigured by the Scape-Goate , had really and bodily vndergone the burthen of it , as the Scape-Goate in shaddow or ceremony onely had done . One speciall end of his going vpon this day into the Wildernesse , was , to carry thither the sinnes of all that came vnto Iohns baptisme . For , as many as were baptized by Iohn , confessed their sinnes . And if Iohn did not , no question but He , who was to accomplish as well that which was fore-shaddowed by Aaron , as by the Scape-Goate , did put all the sinnes , which had beene confessed to Iohn , or to God in Iohns presence , vpon himselfe , as Aaron did put all the iniquities of the Children of Israel , and all their transgressions ( beeing first confessed ) vpon the head of the Goate , before hee sent him into the Wildernesse . Leuit. 16. vers . 21. Where wee are by the way to note , that this people did alwayes with their owne sinnes solemnely confesse the sinnes of their fore-fathers . The especiall sinnes which the Israelites had committed in the Wildernesse , were their tempting of God , saying , Is the Lord amongst vs or no ? and their rebellious murmuring against God , and his seruant Moses , in their grieuance of hunger and thirst , or in their intemperate longings after their Aegyptian dyet . For this sinne they were stung with fiery Serpents ; the reliques or Off-springs of their first Parents curse , whom the old Serpent had feduced and made subiect to annoyance by the venemous Creatures . And this sinne was remarkably and fully expiated by our Sauiours fasting forty dayes and forty nights in the Wildernesse , and by his vanquishing the Tempter himselfe the olde Serpent in this temptation ( as we say ) at his owne weapon . For at this time hee escaped the malice of the Deuill ; the powers of darknesse had no power ouer him . And this was prefigured by the Scape-Goate , which beeing led into the Wildernesse , was to be let goe by the man that led him . 64. Probable it is , that Iohn Baptist from his obseruance , how exactly our Sauiour had fulfilled the type of the Scape-Goate , did ( vpon his returne from the Wildernesse ) pre-collect or prognosticate , that hee should as exactly fulfill the type or mystery of the Paschall Lambe , and hence proclaimes him to be that Lambe of God which was to take away the sinnes of the World , more than three yeeres before our Sauiours Apostles or Disciples did know the meaning of this mystery , or the congruitie betweene the shaddow and the body . It is remarkeably said by our Apostle , That our Sauiour is the body whereof legall ceremonies were the shaddowes . But you must vnderstand a body so heterogeneall and compleat , that no one or few legall ceremonies could perfectly fore-shaddow it . But as the Ceremonies were many and almost infinite ; so euery one did fore-shaddow some part or piece of this compleat body ; no remarkeable part of it , that is , no speciall euent or action which concerned our Sauiour Christ , but was fore-shaddowed by some or other legall ceremony . As his leading into the Wildernesse vpon the day of the Atonement , was fore-shaddowed by the Ceremony of the Scape-Goate ; so his Baptisme vpon the same day , was as expresly fore-shaddowed or prefigured , as any euent concerning him , eyther was or could be , by the Legall Ceremony , which Aaron , or his Successour the High-Priest , were to obserue vpon the same day , to wit , vpon the Feast of the Atonement : And Aaron shall come into the Tabernacle of the Congregation , and shall put off the Linnen garments which hee put on , when hee went into the holy place , and shall leaue them there . And hee shall wash his flesh with water in the holy place , and put on his garments , and come forth , and offer his burnt Offring , and the burnt Offring of the people , and make an Atonement for himselfe , and for the people . Leuit. 16. ver . 23 , 24. Aaron was to wash his body in the holy place , as standing in neede of Legall sanctification from it : So vnable was hee to sanctifie himselfe or it . Our Sauiours body was washed in Iordan , and by his bodily presence sanctified both the water and the place , yea Heauen it selfe , or that heauenly Mansion , whereof the Aaronical holy place was but a shaddow , was now purified by our Sauiours Baptisme , as it was afterwards to be cleansed and sanctified by his bloud . Betweene the circumstance of the time when , and the circumstance of the place wherein our Sauiour was baptized , the confort is sweet . 65. Our Sauiour was baptized by Iohn at Bethabera beyond Iordane , as is euident from Saint Iohn the Euangelist , Chap. 1. vers . 28. This was the place ( as the name imports ) where the Israelites vnder the conduct of Ioshua or Iesus the sonne of Nun , first entred into the Land of Canaan , the Land of their promised rest . And in token that this was the Land which God had promised vnto Abraham , and that this was the time and place wherein God did tender performance of his promise vnto Abraham and his seede , so farre as it concerned the blessing or Inheritance temporall ; the Riuer of Iordane in that very season wherin it was accustomed to ouer-flow his bancks , did diuide it selfe , and retract the streame , to giue the seede of Abraham as safe and dry a passage into the Land of Canaan , as the Red sea had giuen them ou● of Aegypt . The reason why Iesus the Sonne of God would bee baptized at this place , rather then at any other , and the reason why the heauens did open ouer him being in this place baptized , was to shew , that Hee was the Iesus which was to conduct them into their rest indeed , into that Land , wherof the Land of Canaan was but the Mappe ; that he was the man in whom Gods promise vnto Abraham performed in part by Iesus the sonne of Nun , was to be finally accomplished . The opening of the heauens , and the emission of that voice from Gods presence , This is my beloued Sonne , in whom I am well pleased , was a full and satisfactory answere vnto all the prayers which the high-Prists did annually make , when they went into the most holy place . But in what sort Iesus the sonne of Nun , or that other Iesus the sonne of Iosedech did fore-shaddow the Son of God , will come into more particular consideration in a fitter place . Thus far of the Prophesies on which Iohn Baptists beliefe or warrant for baptizing was grounded , and of the signes of the time expounding the meaning of these Prophesies vnto him , or his attentiue Auditors before his imprisonment . The third Branch of the second Member . The consonancy betweene those Scriptures whereunto our Sauiour in this answer referreth Iohn , and the former Prophesies on which Iohns faith was grounded , with the congruity of time and other circumstances or occurrences , which vnfold their meaning . IIsdem alimur ex quibus constituimur : As euery thing 's first breeding or beginning hath beene , such commonly is the manner of its nourishment or feeding . Bodies or creatures meerely vegetable , as Trees , Plants , Herbes , Corne , Grasse , and the like , seeke after no other nutriment than the iuyce or moysture of the fatned earth , with which kinde of nutriment Creatures indued with sense cannot thriue or prosper . The meanest food that can giue satisfaction to the meanest of them , is vegetable , as Grasse , Corne , Herbes , or other fruits of the Fields or Trees . Some kinde of creatures indued with sense there be , which must bee nourished with others of the same , but of inferiour kinde . As the Lyon will not feed on straw with the Oxe or Asse , but feedeth on these and other like Creatures consisting of flesh and bloud , as these doe on vegetables . So that there bee almost as many seuerall sorts of nutriment or feeding , as there bee seuerall or distinct kindes of creatures nourished and fed . And not so onely , but euen creatures of the same kinde haue their variety of nutriment . Though all receiue their nutriment from the fatnesse of the earth , yet is not euery vegetable alike content with euery soyle . Hîc segetes , illic veniunt foelicius vuae . Some soyles yeeld plentifull nutriment to Vines or Plants , but are not so kinde Nurses vnto Corne or Herbes . Some kinde of mould is good for Corne , not altogether so good for Grasse . And in the same mould wherein Rie or Oates grow vp and prosper , Wheate or Barly thriue not so well . Now , albeit God allowed greater variety of food or nourishment to mankinde , than to all other kindes of Creatures besides ; ( for most creatures vegetable , or such as feed on vegetables , are giuen by expresse Charter vnto man for food : ) yet wee see by experience , that some men either by peculiar constitution of body , or by long accustoming themselues vnto some special kind of food , are more delighted & like better with that , than with any other . And albeit a man by ill dyet , whereunto hee hath beene long accustomed , shall contract any disease or distemperature ; yet a skilfull Physician will be as careful to giue some contentment vnto custome , as to correct the present distemper . The vse or end of all nutriment , in what body soeuer , is to continue life and health , and to augment strength . And our seuerall refections should bee as so many seuerall inuitations or entertainements of the soule or spirit of life , that it would be pleased to reside where now it doth , vntill God prouide it of a better residence . Now , as euery vegetable or sensitiue body liueth by its soule , so the reasonable soule of man liueth by faith . The first originall or seed of faith , is the Word of God. The onely nutriment of faith , or of the soule which seekes to liue by faith , is experiment or obseruation of euents , whether in our selues or without vs , answerable to the Word of God , from which faith had its first seeds or beginning . Againe , as euery man is most bound to obserue those rules of Scripture , which most concerne himselfe or his profession : so those experiences or tastes of Gods blessings which sute best with his peculiar kinde of life , yeeld best nutriment vnto faith once begotten . Euery mans growth in faith is then most firme and solid , when it proceedeth from a perfect growth in those Scriptures from which it took first roote , and from whose experienced truth it was formerly nourished and increased . 67. Seeing then Iohns faith in Iesus of Nazareth , as in the Messias then reuealed , did spring from Gods Word vttered by Isaias the Prophet , as from its first root , and had been nourished by sensible experiments and manifest signes of the time , answerable to the Prophet Isaias predictions concerning Iohns office : for this reason it is , that our Sauiour , who best knew what answere would be most fitting and most satisfactory to Iohns demand , returneth him no other answere than you often haue heard read vnto you ; The blinde receiue their sight , the halt goe , &c. The summe of the answer is a brief rehearsall of the various miracles which our Sauiour had lately wrought and continued to worke , when Iohns Disciples came vnto him . Now , all the miracles here recited , are but so many sensible experiments of those predictions , wherin Iohns faith concerning the discharge of his office was first grounded ; experiments of the very selfe-same kinde , by which his former faith had been nourished and confirmed . Such experiments they are as could not but strengthen his faith , although it had beene weakned by doubt or distrust : experiments in themselues able to reuiue his faith , although it had bin more than halfe stifeled by despaire . 68. The speciall places of the Prophet Isay , by which Iohn was directed in the execution of his office of preaching Repentance or baptizing , and whereon his faith or beliefe of the Messias which was to come was grounded , haue beene alledged and expounded to you before . They were for the most part such as did fore-tell strange wonders to bee wrought in the desart , as the bursting out of waters in dry places , turning of Valleyes into Mountaines , planting of the Wildernesse with pleasant Trees . All which predictions were onely or especially to be fulfilled in their allegoricall or parabolicall sense , that is , in the strange alterations of mens affections and dispositions , which did follow vpon Iohns Baptisme , yet not wrought by Iohn , but by him that came after him , which was to baptize with the Holy Ghost and with fire . Iohn , before his imprisonment , had seene good fruits of his Baptisme and preaching of Repentance , hee had seene the holy Ghost likewise descend in miraculous manner vpon our Sauiour , whereby he knew him to be the Anoynted of the Lord , and that righteous Branch of Dauid , which was to accomplish whatsoeuer the Prophet Isay , or Iohn out of him , had foretold . But as for miracles , Iohn himselfe wrought none before his imprisonment , nor had he seen or heard our Sauiour work any . As indeed hee did worke no miracles , besides the turning of water into wine at the marriage feast at Cana in Galilee , which ( as Saint Iohn the Euangelist ●elleth vs ) was the beginning of miracles , or as a proofe or assay of his ability to worke miracles when his houre was come ; which was not , till Iohn was imprisoned . But immediately after Herod had imprisoned Iohn , our Sauiour left Iudea and went into Galilee ; where , by Gods appointment , the Kingdome of heauen , whose approach Iohn at his baptisme had fore-told , was to bee proclaimed and established . The matter of fact , to wit , his going into Galilee vpon Iohns imprisonment , is expressely related by Saint Iohn , cap. 4. vers . 1 , 2 , 3. When therefore the Lord knew how the Pharises had heard , that Iesus made and baptized moe Disciples than Iohn , ( though Iesus himselfe baptized not , but his Disciples ) he left Iudaea , and departed againe into Galilee : not so much for feare of the Iewes , as to accomplish that , for which he was sent into the world . The end of his going into Galilee at this time , after Iohn had performed his office of baptizing , and was now to decrease , is more expressely noted by Saint Matthew , chap. 4. vers . 11 , 12 , 13 , 14 , 15 , 16. Then the Diuell leaueth him , a●d behold , Angels came and ministred vnto him . Now when Iesus had heard , that Iohn was cast into prison , hee departed into Galilee . And leauing Nazareth , hee came and dwelt in Capernaum , which is vpon the Sea-coast , in the borders of Zabulon and Napthaly : That it might be fulfilled , which was spoken by Isaias the Prophet , saying , The Land of Zabulon , and the Land of Napthaly , by the way of the Sea beyond Iordane , Galilee of the Gentiles : The people which sate in darknesse , saw great light , and to them which sate in the Region and shaddow of death , light is sprung vp . In particular to shew you the whole manner how this Prophesie was fulfilled by our Sauiours going out of Iudaea into Galilee , by his leauing Nazareth , and repairing to Capernaum , would require a longer discourse than is fitting for the Pulpit . Some touch of it , perhaps I shall giue you in the conclusion of our Sauiours answere to Iohn , as it concernes the first place of Isay , whereto he referreth him . That which I would now haue you to obserue out of the Euangelist Saint Matthew , is this : First , that this Prophesie was fulfilled in our Sauiours promulgation of the Gospell in those places . Secondly , albeit our Sauiour was anoynted King of Iudah , and inaugurated to the Kingdome of heauen at his baptisme ; yet hee did not take actuall possession of his Kingdome , or giue Lawes vnto his subiects , he did not fully exercise his Regall authority ouer Satan and the vncleane spirits his angels , nor establish the Kingdome of Grace by signes or wonders , vntill the time of Iohns imprisonment . Thus much is euident from the words of Saint Matthew , Chap. 4. vers . 17. From that time ( to wit , from Iohns imprisonment ) Iesus began to preach , & to say , Repent , for the Kingdome of Heauen is at hand . From the same time he did choose his twelue Apostles , and gaue Authority to them and to the seuentie Disciples to preach the Kingdome , to heale all manner of diseases , and to deliuer the people from the tyranny of Satan . From the same time our Sauiour began to make that excellent Sermon vpon the Mount , whereof you may reade , Matth. 5 , & 6. which is the fundamentall Charter , by which the Kingdome of Heauen heere on earth is established . Now , albeit Iohn did worke no miracles himselfe , nor had seene our Sauiur worke any before his imprisonment ; yet hee had ingaged his credit and reputation with the people , ( who tooke him for no lesse than a Prophet , ) that Iesus of Nazareth , whom he baptized in Iordane , should worke such miracles as Isaias the Prophet had foretold the Rod or Branch of Iesse should worke ; and accomplish all , which the said Prophet had foretold should ensue vpon the voice crying in the wildernesse . That Iohn had thus far ingaged himselfe for winning reputation to his Lord and Master , is euident from the fruites or effects of this his ingagement , manifested in the people . Iohn 10. v. 39 , 40 , 41 , 42. After our Sauiour had escaped out of the hands of the Iewes , hee went away againe beyond Iordane , into the place where Iohn at first baptized , and there hee abode . And many resorted vnto him , and said ; Iohn did no miracle , but all things that Iohn spake of this man , were true . And many beleeued on him there . Now , albeit Iohn , after hee had seene the holy Ghost descend vpon our Sauiour , did neuer doubt whether he was the promised Messias or no : yet what greater comfort or satisfaction could Iohn receiue being now imprisoned , than to haue an acquittance from his former Ingagement for our Sauiour , sealed by such visible and sensible euents as are heere related , and solemnly acknowledged and deliuered by him for whom Iohn stood ingaged , who had fully discharged whatsoeuer Iohn had promised on his behalfe ? That this answer of our Sauiour did really discharge Iohn of his former ingagement , and fully acquit him from all suspition of collusion or compact with Iesus of Nazareth , whom he baptized , and proclaimed to be the Messias ; might easily haue appeared to the most malicious Iewe then liuing , that would but haue compared the miracles heere related , with the predictions of the Prophet Isay , laying both of them to heart , and weighing them with the circumstances of the seuerall times . The testimonies are two . The first prediction of the Prophet Isay , whereto our Sauiour in this answere referreth Iohn , and all such as should seeke satisfaction from him , is , Isay 35. but especially , vers . 3 , 4 , 5 , 6 , 7. Strengthen yee the weake hands , and confirme the feeble knees . Say to them that are of a fearefull heart , Bee strong , feare not : behold , your God will come with ve●igeance , euen God with a recompence , he will come and saue you . Then the eyes of the blind shall be opened , and the eares of the deafe shall bee vnstopped . Then shall the lame man leape as an Hart , and the tongue of the dumbe shall sing : for in the Wildernesse shall waters breake out , and streames in the desart . And the parched ground shall become a poole , and the thirstie Land springs of water : in the habitation of dragons , where each lay , shall bee grasse , with reedes and rushes . 69. The Testimonies before cited out of Isay , albeit they were abundantly sufficient to beget faith in Iohn himselfe , and others that did vnpartially consider and compare them with the signes of the time and other circumstances , of which you haue heard : yet were they not so apt or effectuall to conuince the froward and partiall hearers , as this last cited Testimony was , and is . Against the former places , and the expositions which Iohn made of them to himselfe and to his Disciples , pride & malice or fretting iealousie might haue made these or the like exceptions , plausible enough to discontented minds , or to men possessed with a preiudicate opiniō either of Iohn , or of Iesus of Nazareth , whom Iohn proclaimed for the Messias . Thus might such men as I now spake of , haue obiected . It is true which Iohn alledgeth for his Commission out of Isay , That there shall a voice be heard crying in the wildernesse , to prepare the wayes of the Messias whom wee expect ; that the Lord will worke strange wonders in the desart , vpon the Messias his declaration vnto Israel . But , who shall assure vs , that this Iohn is to be the Cryer or Herald , which Isay fore-told should vsher the Messias into his Kingdome ; or that this Iesus whom he proclaimeth , should bee the Branch of Iesse , the Sonne of Dauid , and that Christ or Anoynted of the LORD , whom wee expect ? The Prophet doth not so plainely describe the voyce of one crying in the wildernesse , either by name , by parentage , or by dwelling ; but that it is possible for some other man to come after Iohn , which may haue better right to that Office , which hee takes vpon him , than , for ought that yet appeares , he hath . It is no miracle for a man of better note than Iohn is , to pretend or counterfet such reuelations or expositions of the Prophets , as hee maketh shew of : for as yet hee hath giuen vs no reall proofe of his extraordinary calling , by any euident miracle or vndo●bred wonder ; & without some apparent miracle , his testimony of himselfe or of Iesus of Nazareth is not concludent . Nor do we in thus saying , any way question the truth of Isaiahs predictions ; but onely whether this man which takes vpon him to be a Cryer in the wildernes , be the very man whom Isay meant in the Prophesie alledged by Iohn , or no. What if many of such as repaired to this Iohn in the wildernes , haue , vpō his baptisme & the doctrine of repentance which he taught , become new men , nothing like to the men they had beene ? What if some of them , beeing before more barren than the Bramble , haue since his baptisme shewed themselues more fruitfull then the Fig-tree or the Oliue ? What if others , of men more rauenous then Wolues , haue become as moderate in their desires , and as harmlesse in their actions as the silly Lambe ? What if others , heeretofore as fierce and cruell as the Leopard and the Lyon , are now become ( to most mens seeming ) as tame and gentle as the Oxe , the Asse , or other like domesticke creature ? What if th●rs , heeretofore noted to bee as venemous as the Aspe or Cochatrice , haue now gotten an opinion in 〈…〉 ( since they were disciplined by Iohn ) for 〈…〉 and placable , as the sucking Infant or the new wearned child ? Yet who knows whether this se●●●ing Sanctity or change of minde may not bee counterferted or pretended only ? or whether these men may not within short space returne againe vnto their former temper , and appeare in their in-bred natiue likenesse ? 70. These and the like exceptions might malice , pride , enuious icalousie , or preiud●ca●e opinions haue made , with some colour of probability , vnto men offended with Iohn Baptists person ; specially , if they had made them immediately after hee began to baptize . And it would haue beene an hard taske for Iohn to haue refused the obiections , or conuinced the Obiectors , out of the testimonies of the Prophet Isay before cited . But now that pride and malice it selfe might see the blinde restored vnto their perfect sight , the Lame vnto their right vse of limbes ; now , that men ( happely ) heretofore offended with Iohn Baptists person or our Sauiours , might perfectly know , such as they had formerly knowne to be altogether truely dea●e , to be as well able to heare as to bee heard : in that they might heare such as wer● perfectly dumbe , to speake distinctly ; in that they might see lare nastie and ●othsome Leapers become as cleane and comely of body as themselues : nor pride , nor malice it selfe ( so they would suffer themselues to be throughly informed these matters of fact ) could mo●e any question whether these and the like were the very men or ●o , whom Isay the Prophet meant in the Prophe●●● last cited Chap. 35. And being once truely informed in matters of fact , to wit , [ that these miracles were truely wrought , and wrought by that Iesus of Nazareth , whom Iohn proclaimed to be the Messias , ] they could not question whether the same God , which had sent Isaias the Prophet to foretell these strange wonders , had not also seat this Iesus of Nazareth to accomplish that in deed and truth , which Isaias had fore-told , and which was in part fore-shaddowed in the dayes of Ezechtah and the Prophet Isay. For , albeit the malicious Pharises or other Iewes , whom God had giuen ouer to a reprobate sense , might haue calumniated our Sauiour , as if he had wrought these miracles heere mentioned , by the power of Satan , as they said sometimes that he did cast out Diuels by the power of Beelzebub Prince of Diuels ; yet could not calumnie , nor malice it selfe , entertaine a suspicious thought , that the Prophet Isay should foretell the working of these miracles by the sprit of Iyes or of Satan . For Isaias plainely affirmeth , that their GOD should bring this saluation which hee promiseth . Of which saluation the miracles wrought in my Text , are the vndoubted pledges , or rather the first beginnings . So it is said , * Then the eyes of the blind shall bee opened . This word [ Then ] presupposeth a time when those miracles should be wrought : and this time was , when God should come to saue his people . God did often saue his people : But it is one thing for God to saue his people , and another , that God should come to saue his people . It is one thing that God should come to saue his people , another , that God the Auenger , that God the Recompencer or Rewarder , [ their God in speciall , ] should come to saue them . Yet are all these branches emphatically contained in the literall sense or Grammaticall construction of the former words : Behold , your God will come with vengeance , euen God with a Recompence , he will come and saue you . Isay 35. vers . 4. This argueth a speciall manner , and an extraordinary measure of Saluation . In briefe , the summe or extract of the whole Chapter is this . The miraculous alterations in the Wildernesse , as of waters breaking out , &c. mentioned in the beginning of this Chapter , ( elsewhere so often inculcated by the Prophet , and fulfilled vpon Iohns Baptisme , ) were sure prognosticks or presages of Gods comming to saue his people : and the particular miracles fore-told , vers . 4. & now wrought by our Sauiour , were infallible signes or demonstrations from the effect , that the Lord , whose wayes the Cryer in the Wildernesse was sent to prepare ( that very God of whom Isaias heere speakes ) was come in person to saue his people . And it is probable , that Iohns Question , Art thou hee that should come , & c ? had peculiar reference vnto this place ; at least , our Sauiours referring Him to this place , would giue him full satisfaction that hee was to expect no other to come . 71. Besides the euident fulfilling of this Prophesie , beyond the vtmost extent of its plaine Grammaticall sense ; the signes and circumstances of the time would much auaile Iohn , or others then better acquainted with the Histories or customes of the Iewish Nations , than now wee are . Concerning the circumstances of the times wherein Isaias vttered this Prophesie , thus much in generall is vndoubtedly true . The Reuelation or Prophesie was first conceyued or vttred by Isaias , at that very time , wherein Sennacherib King of Assyria had layde the Land of Iudah waste , and put Ierusalem vnto that great distresse , whereof you may reade 36. Chapter of this Prophesie , as also in the eighteenth and nineteenth of the second Booke of Kings : Which desolation and distresse , as also the deliuerance from it , the same Prophet Isaias had fore-told , as you may read Isa. 8 , 9 , and 10. Chap●ers , and the latter part of the seuenth chapter . The History of Sennacheribs attempt against Ierusalem , with his mighty ouer-throw , and of Ezechias sicknesse and recouery , ar● inserted at large between the 35. and 40. Chapters of this Prophet , not through negligence of the Collectors or Compilers of these sacred Volumes , but by the speciall direction of the holy Spirit , to the end , that the Reader might compare the historicall euents with the Propheticall predictions , and their Euangelical accomplishments with the historicall euents or portendments . That these Prophesies of Isaias in particular , although literally and historically verified in the dayes of Hezekiah , did in the opinion of the ancient Iewes portend or prefigure some greater mysteries to be accomplished in latter ages , wee need no further Testimony than that of the Sonne of Sirach . chap. 48. vers . 21 , 22 , 23 , 24 , 25. Hee smote the Hoast of the Assyrians , and his Angell destroyed them . For Ezechias had done the thing that pleased the LORD , and was strong in the wayes of Dauid his Father , as Isay the Prophet , who was great and faithfull in his vision , had commanded him . in his time the Sunne went backward , and hee lengthned the Kings life . Hee saw by an excellent spirit , what should come to passe at last , and hee comforted them that mourned in Sion . He shewed what should come to passe for euer , and secret things or euer they came . 71. That blasphemous message , which Sennacherib sent to Hezekiah by Rabshakeh his Generall , hapned in the beginning of the seuenth Sabbaticall yeere : and Hezekiah and his peoples delmerance ( by Sennacheribs ouer-throw ) was accomplished in the yeere following , which was the yeere of Iubile . Thus much ●he lirerall sense and meaning of the Signe which the Propher Isay gaue to Hezekiah , doth ( to my apprehension ) directly import . Isay 37. vers . 30. This shall bee a signe vnto thee , Ye shall eate this yeere such as groweth of it selse ; ( this was the expresse Law of the Sabbaticall or seuenth yeere , as you may reade , Leuit. 25. vers . 3 , 4 , 5 , 6 ) and the second yeere that which springeth of the same . This is the expresse Law of the yeere of Iabile , which did alwayes immediately follow the seuenth Sabbaticall yeere , as you may reade , Leuit. 25. vers . 11 , 12. A Iubile shall that fiftieth yeere be vnto you : yee shall not sow , neyther reap : that which groweth of it selfe in it , nor gather the Grapes in it of thy Vineyard . For it is the Iubile , it shall bee holy vnto you : yee shall eate the increase thereof out of the field . How well or ill , this people at other times did practise this precept , whilest they liued vnder Kings which were of the Race of Dauid , I now inquire not . The Lord at this time had inforced them to make a vertue of necessitie , and to rely mecrely vpon his extraordinary blessing vpon their Fields and Vineyards ( specially such as were within their walled Cities ) without their owne labour or husbandry , eyther in sowing , planting or reaping ; in all which , although they had bin disposed to breake the Law of the Iubile , yet the enemy had preuented them . Howbeit , at the end of two yeeres , the Lord had promised deliuerance from the present siege and feare of their potent enemy , as it followeth in the Prophet , And in the third yeere sow yee and reape , and plant Vineyards , and eate the fruit thereof . This signe * was a signe of a Couenant betweene God and them : a pledge or earnest , that if they performed the precept of the Law concerning the Iubile and Sabbaticall yere : he would performe the thing signified by the ceremony of the I●bile , that is , ioyfull deliuerance from the oppressor . This extraordinary blessing of God vpon their Plants and Vineyards , during the time of the siege , was a signe or pledge of Gods extraordinary blessings vpon the besieged , as well Prince as people , after the siege was broken vp , and the mighty army of the Assyrians destroyed and scattered . For so it followeth in the Prophet . vers . 31 , 32. And the remnant that is escaped of the House of Iudah , shall againe take roote downeward , and beare fruit vpward . For out of Ierusalem shall goe forth a remnant , and they that escape out of Mount Sion : the zeale of the Lord of Hoasts shall doe this . 73. What question soeuer some curious Chronologer may moue concerning the computation of time , as whether this deliuerance did precisely fall out in the yeere of Iubile by the Law appoynted , or in some yere substituted in lieu of the Iubile before neglected : sure I am , that whatsoeuer this yeere of their deliuerance did want of the legall forme , was abundantly supplyed in the reality or substance of the yeere of Iubile . No seruant throughout all the Land of Iewry did euer reioyce more at the approch of any yeere of Iubile , than all the Free-men and Masters in Ierusalem , than all the Princes and Nobles of Iudah , than the King himselfe did reioyce at their deliuerance from the yoke of the Assyrian , whose ouerthrow the Prophet compareth vnto the ouerthrow of Pharaoh , * Isay 10. vers . 26 , 27. And the Lord of Hoasts shall stirre vp a scourge for him , according to the slaughter of Midian at the Rocke of Oreb , and as his rod was vpon the Sea , so shall hee lift it vp after the manner of Egypt . And it shall come to passe in that day , that his burthen shall bee taken away from off thy shoulder , and his yoke from thy necke , and the yoke shall bee destroyed , because of the anoynting . Of this strange deliuerance from Sennacherib , the strange birth of the Emanuel mentioned , Isay 7. 14. and of the Childe likewise mentioned , Isay 8. 1. ( whether that were the same or some other ) were pledges or signes vnto this people . So was the deliuerance of Hezekiah and his people , a type or shaddow of a greater deliuerance from a greater enemy in the dayes of the Messias , and all the ioy which was conceiued vpon the destruction of Sennacheribs Army , was but a picture of that ioy which this people was to expect vpon the anoyntment of their Messias , as may appeare from the ninth of Isay , vers . 3 , 4 , 5 , 6. Thou hast multiplyed the Nation , and not increased the ioy , ( or as the latter English hath it , To him thou hast increased the ioy , or perhaps it may be rendred , Hast thou not increased the ioy ? ) they ioy before thee , according to the ioy in haruest , and as men reioyce when they diuide the spoyle . For thou hast broken the yoke of his burden , and the staffe of his shoulder , the rodde of his oppressor , as in the day of Midian . For euery battell of the Warriour is with confused noyse , and garments rolled in bloud ; but this shall be with burning and fuell of fire . For vnto vs a Childe is borne , vnto vs a Son is giuen , &c. 74. Nothing more vsuall with Gods Prophets , than to prefixe denunciations of woe and misery to Prophesies of comfort : and to make the experienced accomplishment of woes fore-told , the infallible auouchers of insuing ioyes . To omit other instances or exemplifications of this obseruation , else-where handled , the connexion of the fortieth Chapter of Isay ( whence Iohns Commission for baptizing with water was deriued ) with that dolefull prediction , Isay the thirty ninth , vers . 7. is remarkeable . So is the connexion of the ninth Chapter of the same Prophet with the eighth , especially if wee set the full poynt in the Hebrew where Saint Ieremy found it , and where Arias Montanus in the great Bible hath placed it . For so the first words of the ninth Chapter , according to our present English , should bee the latter end of the eighth Chapter , and should be rendred thus : There shall be no flight , no hope of escape from the straights or anguish that besets him . And according to this reading , the former Prophesie of woe and misery should heere end . After which the Prophesie of ioy and comfort doth immediately ensue in the beginning of the ninth Chapter , to this or like effect : The Land of Zabulon , and the Land of Nepthaly were the first of all the Tribes of Israel , that were found light ( and swept away by the Oppressor ) but in latter dayes the way of the Sea beyond Iordane , Galile of the Nations shall bee glorious . The people that walked in darkenesse , haue seene a great light : they that dwell in the Land of the shaddow of death , vpon them hath the light shined . I am the bolder to commend this sense to the iudicious and learned , because it sets the Propheticall prediction , and the Euangelicall Narration , Matth. 4. vers . 15. in an euen and paralell course . Whereas the ordinary reading and poynting of the beginning of that ninth Chapter of Isay , is so perplexed , that many good Interpreters by following it , haue made the Euangelist ( for ought that I can see ) to fall foule vpon the Prophet , and the historicall euent , ( if this prediction were historically verified in Hezekias dayes ) to crosse the Euangelicall mystery related by St. Matthew . Vnto both these inconueniences , but especially vnto this latter , another ouer-sight or non-obseruance , ( not so much in poynt of Grammar , as of History or Geography ) haue giuen great occasion . For it is commonly receyued , though without all ground , yea contrary to the ground of sacred History , that Sennacheribs army was destroyed by the Angel , neere vnto Ierusalem . But could wee as cleerely gather where Sennacheribs army was destroyed , as wee can cleerely proue that it was not destroyed about Ierusalem : the fulfilling of this Prophesie would bee as perspicuous for the manner or circumstance , as it is remarkeable for substance . But the search of the place where Sennacheribs army was destroyed , wee leaue to the Schooles . For the Prophesie it selfe [ The Land of Zabulon , and the Land of Nepthaly , &c. ] whether it were not at all verified by any reall euent , vntill it was accomplished by our Sauiours transmigration from Iudea into Galile , or whether it were ratified by some historicall euent in Hezekias his dayes , as by the manner of Sennacheribs ouerthrow , certainely the Prophets speciall intent and purpose was to giue posterity notice , that as the Land of Zabulon , of Nepthaly , the way of the Sea , &c. were first captiuated by the Assyrian , so they should be the first spectators of that great victory , which the Angel of God , the great Angell of the Couenant , was to haue ouer those powers of darkenesse , which the Assyrian tyranny did but fore-shaddow . And this was the reason why our Sauiour vpon Iohns imprisonment , leauing Iudea , went into Galilee , because his Soueraigntie ouer Satan was to be manifested , and the Kingdome of Heauen first proclaimed and established there . And thus much of the former testimony , Isay 35. whereto our Sauiour in this Answer referreth Iohn , and of the signes and circumstances of the time , wherein the Prophesie was first conceyued , or of the times immediately ensuing . 75. The second testimony whereto this Answere referreth Iohn , and which doth well illustrate & ratifie our obseruations vpon the former , is Isay 61. vers . 1. The Spirit of the Lord God is vpon mee , because the Lord hath anoynted me , to preach good tidings vnto the meeke . I must here giue you notice , that whereas our English reades , To preach glad tydings vnto the meeke or poore , the phrase in the Originall is the selfe-same with this heere in my Text. Onely the Verbe in the Originall is the Actiue , because the Prophet fore-tels the Office of CHRIST : but in the Euangelist , who sheweth the effects or fruits of Christs Office , it must needes be as you will easily conceiue , a passiue . Wherefore I must dissent as well from our English as from our Latine Translations , in the translation of the Hebrew in the Prophet , as I did before in the translation of the Greeke heere in the Euangelist . The vulgar Latine hauing rightly translated the Greeke heere in my Text , [ pauperes euangelizantur , ] doth vary from it selfe and from the truth in the interpretation of the Prophet . For so hee renders it , as our English doth , [ Misit me euangelizare pauperibus , ] He sent me to preach vnto the poore : whereas if this translation had beene constant to it selfe , it should haue beene , [ misit me euangelizare , or euangelizatum pauperes , ] hee hath ●ent mee to Euangelize the poore in spirit . And to Euangelize them , is as much as to imprint the Gospell or Kingdome of Grace in their hearts . And this interpretation of the Prophet may be necessarily inferred from the circumstances of the Propheticall Text it selfe , by the same Arguments which before were vsed for interpreting the Euangelists . To preach the Gospell vnto the poore , is onely to make them a promise of the Kingdome of Grace ; which cannot be the true or full meaning of the Prophet in this place : for this first clause , [ misit me euangelizatum pauperes , ] is the generall roote wherein all the Clauses following are contained , as branches . Now this Anoynted of the Lord here spoken of , did not only promise to binde vp the broken-hearted , but did bind them vp . He did not onely promise liberty to the Captiues , or the opening of the prisons to such as were shut vp ; but did set both at liberty . As we say , Christs bene dicere is bene facere : so Christs Proclamation of liberty to the Captiues in this place , was their actuall freedome or manumission . The enemies yoke was to dissolue and breake , vpon this anoyntments powring out , as the waxe melteth before the fire . So much the Propheticall phrase in the Originall , chap. 10. vers . 27. doth import . In like maner , when it is said , that hee did [ euangelizare pauperes , ] euangelize the poore ; it is not onely meant , that hee did preach the Gospell or glad tidings vnto them , but made them actuall partakers of that Spirit of ioy and gladnesse , wherewith God , euen his God had anoynted him aboue his fellowes . This often-mentioned Euangelization of the poore , and meeke in spirit , is as much as that which followeth , vers . 3. To giue beauty for Ashes , and the oyle of ioy for mourning . Now , if you call to mind what was before deliuered , That our Sauiour was anoynted to his Propheticall and Kingly Office at his baptisme , by the holy Ghost descending vpon him in the shape of a Doue ; and that Iohn , vpon the first hearing of the Cities name where hee dwelt , did know him to be that Rod or Branch of Iesse , on whom the Prophet Isay , chap. 11. ver . 1 , 2. had fore-told , the Spirit of the Lord should rest : Our Sauiours answere to Iohn is as full and satisfactory , as the heart of Iohn , or any man liuing could desire ; so apposite and fitting , as nothing but the wisedome of God could deuise . The summe of his answer is in effect this ; Goe shew Iohn againe that the Spirit of the Lord , the Spirit of wisedome and vnderstanding , the Spirit of might and counsell , which Isay fore-told should rest vpon the Rod and Branch of Iesse , and which Iohn saw descend , and abide vpon mee in the shape or likenesse of a Doue at my baptisme , is not departed from me , it is vpon me still . The oyntment wherwith the Spirit anoynted me , was not giuen me for mine owne vse ; nor is it spent or consumed , although it powerfully diffuseth it selfe to all about me , that are not offended with mee . By it the poore are made rich , euen as rich as Kings , instated in the Kingdome of grace and of the Gospell , and anoynted heyres vnto the Kingdome of Glory . By it euery broken and contrite heart is healed : such as were shut vp , are set at liberty ; such as were bound , are loosed ; by it the yoke of the oppressor is dissolued . Now , the end of all this change or alteration is , as the Prophet Isay concludeth , That they might bee called trees of righteousnesse , the planting of the Lord , that he might be glorified . Isaiab 61. vers . 3. The Rod , the Branch of Iesse , the Righteous Branch of Dauid ; were the knowne glorious titles of the Messiah or Sonne of Dauid : and it was his glory , whilest hee liued on earth , to make others like himselfe , trees or plants of righteousnesse . The Prophets continuation of this Allegory in comparing men to trees , euen in those places wherein the glory of Christs Kingdome is most plainely , though must elegantly foreshaddowed , argueth the sum of all the wonders which he fore-told should be wrought in the wildernesse , and which hee hath represented in such variety of Poeticall pictures to bee this ; That the dry and barren places of Iudea wherein Iohn baptized & preached repentance , as also the vast and barren places about the borders of Zabulon and Napthaly , which heeretofore had scarce yeelded any foode or nutriment for ●ame beasts or cattell , much lesse any fit habitation or resort for men , should in the dayes of the Messiah , become the most fertill and fruitfull Nursery of such plants and grafts , as God had prepared for the celestiall Paradise . These trees of righteousnesse whereof the Prophet speakes , were first planted in the wildernesse wherein our Sauiour preached the Gospell of the Kingdome , and wrought miracles . They were instated in the Kingdome of Heauen , ( as Feoffees in trust for the founding of some new Society or Corporation , ) and made supporters or pillers of that Church militant , which hereafter shall become Triumphant . 76. That which sealeth this admirable consonancy betweene the Propheticall predictions and these Euangelicall euents or experiments , is the circumstance or signes of the time wherein these miracles mentioned in my Text were wrought , and wherein this message was sent vnto Iohn . This is intimated , when it is said , * He was sent to preach liberty to the Captiues , and to proclaime the acceptable yeere of the Lord. These are expresse Characters of the yeere of Iubile : and the yeere of Iubile is by interpretation , as much as the yeere of ioy or reioycing ; declared by the sound of Trumpets . Now , Iohn ( as you heard before ) began to lift vp his voyce like a Trumpet in the wildernesse in the begining of September , which was euery yeere to the Iewes the feast of trumpets . Now , this seast of Trumpets , wherein Iohn began to cry in the wildernesse , was the later end of the seuenth Sabbaticall yeere . Our Sauiour , as you heard before was baptized vpon the Feast of the Atonement , which was the beginning of the yeere of Iubile , wherein the Iubile was to be proclaimed with Trumpet . He was at the time of his baptisme , as you heard before out of S. Luke , about thirty yeeres of age : and an exquisite * Chronologer hath well calculated , that the day wherein he was baptized , was the beginning of the thirtieth yeere of Iubile , after this peoples entrance into the Land of promise . So that euery yeere of our Sauiours priuate life before he was declared vnto Israel , was equiualent to the accomplishment of a Iubile , which is for fiftie yeeres ; and the people might expect of him now comming to thirty yeeres of age , whatsoeuer had bin fore-shaddowed in all the yeeres of Iubile or Ioy , for fifteene hundred yeeres from this peoples entrance into the Land of promise . Now in this thirtieth yeere of the Legall Iubile , our Sauiour began to preach the Gospell , that is , the ioyfull tidings of the Kingdome , and the liberty of the Sons of God : and in truth and substance to accomplish that , which was prefigured by the Legall Iubile . All the priuiledges or matters of reioycing which the Legall Iubile did afford , are set downe at large , Leuiti● . 25. vers . 9 , 10. On the tenth day of the seuenth moneth , in the day of Atonement , shall yee make the Trumpet sound throughout all your Land. And ye shall hallow the fiftieth yeere , and proclaime liberty throughout all the Land vnto all the inhabitants thereof . It shall be a Iubile vnto you , and yee shall returne euery man to his possession , and yee shall returne euery man to his Family . And vers . 39 , 40 , 41. If thy brother that dwelleth by thee , be waxen poore , and be sold vnto thee , thou shalt not compell him to serue as a bond seruant , but as an hired seruant , and as a soiourner he shall be with thee , and shall serue thee to the yeere of Iubile . And then shall he depart from thee , both he and his children with him , and shall returne vnto his owne Family , and vnto the possession of his Fathers shall hee returne . 77. If you desire to knowe the Euangelicall mysteries prefigured by these Legall priuiledges of the Iubile or fiftieth yeere ; and the manner how all these prefigurations were fulfilled by our Sauiour , at the time when he sent this answere vnto Iohn : you must consider , that no seruant throughout the Land of Iewrie , whether an hyred seruant of the seed of Abraham , or a bond-man of the Nations , was euer in so great a bondage or hard seruitude vnto his master , as all the sonnes of Abraham , yea of Adam , were vnto Satan . This acceptable yeere of the Lord , in number the thirtieth Legall Iubile , being first proclaimed by Iohn , afterwards by a voice from heauen at our Sauiours baptisme , and lastly by our Sauiour himselfe after Iohns imprisonment , was the time appointed by God for the manumission or setting free of his people , and all mankinde from the bondage and seruitude to Satan . Nor did our Sauiour onely proclaime this acceptable yeere of the Lord , but did by deed and fact declare himselfe to be that Lord which had giuen the Law of Iubile vnto the Iewes , and was now come in person to put the true intent and full meaning of it in execution , which was to set free all such as did hearken vnto his voice , and sought to be eased from their slauerie and thraldome . Of this present freedome or manumission , euen these bodily miraculous Cures heere mentioned in my Text , were vndoubted effects , and so many ocular or sensible demonstrations . All these defects or imperfections of body , as blindnesse , lamenesse , deafenesse , dumbnesse , crookednesse , and the like , were as the bonds and chaines of Satan . Thus much is euidently proued by our Sauiours Argument against the Ruler of the Synagogue , which was displeased because our Sauiour had healed a poore woman vpon the Sabbath day , whose body was bowed together . Thou hypocrite , ( saith our Sauiour ) doth not each one of you on the Sabbath day loose his Oxe or his Asse from the stall , and leade him away to watering ? Luk. 13. vers . 15. And ought not this woman , being a daughter of Abraham , whom Satan hath bound , lo these eighteene yeeres , be loosed from this bond on the Sabbath day ? vers . 16. Saint Peters words are more generall ; for he saith , He healed all that were oppressed of the diuell , Act. 10. v. 38. But the speciall document and the fullest assurance of this present freedome or manumission by our Sauiour , was the often-mentioned Euangelization of the poore in spirit , that is , their participation of that Oyle of gladnesse , wherewith he was anoynted aboue his Fellowes or adherents . This includeth as well [ terminum ad quem , ] as [ terminum à quo ; ] that is , it includeth not onely a manumission or deliuerance from the seruitude of Satan , but withall an accomplishment or fulfilling of that , which was prefigured in the second priuiledge of the Legall Iubile : and this priuiledge was , that euery man might returne vnto his possession , or to the inheritance of his Fathers , although he had formerly pawned or mortgaged it . Now , Paradise , you know , was the possession which all of vs lost in our first Parents , & from entering into it we were all excluded , so long as wee continued the seruants of sinne and Satan . And vnto this possession did the Womans Seed or second Adam , the Anoynted of the Lord , whereof the Prophet Isay speakes , Chap. 61. actually restore the poore in spirit , that liued and conuersed with him . This restauration or returning to the possession or inheritance of their first parents , was first proclaimed , and the possession it selfe in part first giuen or bequeathed to his Disciples , a little before Iohn sent vnto our Sauiour this message , whereto my Text containes the answere . The Proclamation was our Sauiours Sermon vpon the Mount. 78. It is a point worth your obseruatiō , that our Sauiour beginneth that Sermon , ( which as wee said before , was the fundamentall Charter of the Kingdome of God , or Euangelicall Law ) from the beginning of the fore-cited 61. Chapter of Isay. The Spirit of the Lord is vpon mee , saith the Prophet , therefore hee hath anoynted mee to euangelize the poore , or meeke in spirit . He opened his mouth , saith the Euangelist , Matth. 5. vers . 3. that is , after long silence and expectation , hee began to proclaime the acceptable yeere , Blessed are the poore in Spirit , for theirs is the Kingdome of Heauen . Thus our Sauiour expressed the meaning of this Phrase in my Text , [ pa●peres euangelizantur : ] for the poore in spirit are therefore blessed , because instated in the Kingdome of Heauen , and instated they were in the Kingdome of Heauen , by beeing euangelized . Another part of his Embassage or effect of his anoyntment , was to comfort all that mourne , to giue to them that mourne in Sion , beauty for Ashes , and the oyle of ioy for sorrow . Esay 61. The second Branch of his Embassage or Proclamation was , Blessed are they that mourne , for they shall be comforted . Matth. 5. vers . 4. Saint Luke , Chap. 6. addeth , ( which is not expressed in Saint Matthew ) that at the same time , he pronounced a woe vnto the rich , a woe vnto the full , a woe vnto such as laughed , ( to wit , in an vnseasonable time , when God had called to fasting and mourning ) and a woe vnto the vain-glorious or men-pleasers . v. 24 , 25 , 26. As well the woes as the blessings here solemnely pronounced , were expresly fore-told by the Prophet Isay , chap. 61. vers . 2. So it is said , That the Lord had sent him to proclaime the acceptable yeere of the LORD , and the day of vengeance of our God. This powerfull denunciation of woe and blessing was that Fanne , wherof Iohn Baptist speaketh , Matt. 3. vers . 12. His Fanne is in his hand , and hee will thorowly purge his floore , and gather his Wheate into his Garner : but will burne vp the chaffe with vnquenchable fire . Both our Sauiours Sermon , and Iohn Baptists description of his Fanne , as also that of Malachy 3. vers . 2 , 3 , 4. are but exegeticall expressions of that fundamentall Prophesie , Isay 35. vers . 4. wherein it is implyed , that when GOD should come to saue his people , hee should come as well [ Deus vltor ] as [ Deus remunerator ] as well God the Reuenger , as God the Rewarder . But did our Sauiour giue any document of this his power at the vttering of this Sermon ? It came to passe , saith the Euangelist , when Iesus had ended these sayings ( of woe and blessing , of vengeance and recompence ) the people were astonished at his doctrine . For hee taught them as one hauing authoritie , and not as the Scribes . Matth. 7. vers . ●8 , 29. Thus when our Sauiour expounded the for 〈◊〉 Prophesie , Isay 61. vers . 1. in the Synagogue at Nazareth , All bare him witnesse , and wondred at the gracious words , which proceeded out of his mouth . 79. The precise time of the yere or moneth wherein our Sauiour made this Sermon , or returned this answer here in my Text vnto Iohn , or whether it were returned before hee preached the acceptable yeere of the LORD in Nazareth , cannot so easily be gathered from the circumstances of the Euangelist : but as all Interpreters ( I thinke ) agree , this Answer was giuen within the compasse of that yeere wherein our Sauiour was baptized . Now , this was the last Legall Iubile which this people were to enioy , and the first beginning of the Euangelicall Iubile , which was to continue here on earth vntill the Worlds end , to bee fully accomplished in the World to come . So that this great mystery of our eternall Rest and Ioy in heauen , had first a shaddow in the Law , to wit , the Legall Iubile . Secondly , a Picture in the Prophet Isay , or in the History of Hezekias , and his miraculous deliuery from the Assynians . Thirdly , a liue body in the Gospell or dayes of the Messias , euery-way answerable to the picture drawne by the Prophet . The first conception of this liue body , or Euangelicall Iubile , was from the day of our Sauiours Baptisme : and the birth of it , from the deliuery of our Sauiours Sermon vpon the Mount. Fourthly , the accomplishment , ful growth or perfection of this liue body , is to be expected onely in the life to come , where our Ioy , our Rest and Peace , shall be for measure boundlesse , and for terme endlesse . Now , according to these seuerall degrees of shaddow , of picture , of life , and growth , one and the same Scripture , euen according to its natiue and literall sense , may be often verified and fulfilled . All the former Prophesies likewise concerning the planting of the Wildernesse with pleasant Trees , though actually fulfilled , according to the importance of the parabolicall or Emblematicall sense in that yeere of Iubile , which Iesus of Nazareth did proclaime , shall not bee finally accomplished , vntill the beginning of that Iubile which shall ha●e no end . Thus much is specified , Isay 60. vers . 20 , 21 , 22. Thy S●●ne shall no more goe downe , neyther shall thy Moone with-draw it selfe : for the Lord shall bee thine euerlasting light , and the dayes of thy mourning shall be ended ; Thy people shall bee all righteous : they shall inherit the Land for●euer , the Branch of my planting , the works of my hands , that I may bee glorified . A little one shall become a thousand , and a small one a strong Nation : I the Lord will hasten it in his time . This last verse , though partly fulfilled in the conuersion of whole Nations by our Sauiours Apostles and Disciples , made Citizens of the new Ierusalem descending from Heauen at our Sauiours Baptisme , shall not be accomplished , vntill these Trees of Righteousnesse be transplanted into the Heauen of Heauens , and set there by the Tree of Life . Then shall the least sprig that hath been truely ingraffed into the stock of Iacob , the meanest ●●●ne of Abraham by faith , become more fruitfull in himselfe , than Abraham was in his posterity , and a greater King and Lord of more than Dauid or Salomon in their prime . Thus much is included in that saying of our Sauiour , Marke 10. vers . 29 , 30. There is no man that hath left house , or Brethren or Sisters , or Father or Mother , or Wife or Children , or Lands for my sake and the Gospels , but hee shall receiue an hundred fold now in this time , houses , and brethren and sisters , and mothers and children , and lands , with persecutions , and in the world to come eternall life . If the least of them that forsake all for Christs sake , grow in this life into an hundred , how great or strong a Nation euery small one that is not in this life offended in him , shall , after this life ended , become , is vnexpressable . But we beleeue our Sauiour , that the least and smallest of such as forsake all for him and the Gospell , shall haue life eternall . And wee beleeue Gods Word , that life eternall is more than tenne thousand liues temporall , though a thousand liues of a mans own , be much more worth than a million of other mens liues , whereof we might hope to be Lords and Disposers . 80. That other Prophesie likewise before mentioned , Isay 35. vers . 4. though literally verified at Gods first comming into the World to be made man , and then punctually fulfilled , when IESVS of Nazareth , GOD and MAN , came to Iohns Baptisme , is to be finally accomplished , when the same Iesus shall come to iudge the quicke and the dead . Then shall hee manifest himselfe to be God the Auenger , and God the Recompencer , by pronouncing that Sentence from which there shall be no appeale ; Come yee blessed of my Father , possesse the Kingdome prepared for you from the foundation of the world . Depart from me , yee cursed , into euerlasting fire , prepared for the Deuill and his Angels . The former part of this Sentence shall proceed from him , as hee is God the Rewarder of all such as diligently seeke him : The latter part of this Sentence , Goe yee cursed , &c. proceedeth from him as hee is God the Auenger . In that accomplishment of dayes , ( which shall vtterly abolish all night ) and not before , shal that other part of the same Prophesie , Isay 35. vers . 5 , 6. bee likewise finally accomplished : Then the eyes of the blinde shall be opened , and the eares of the deafe shall bee vnstopped , &c. The eyes of many blinde were opened at the time when this Answer was giuen , yet not the eyes of all the blinde men then liuing , which were not offended in Him , but onely the eyes of all the blinde throughout Iudea and neighbour-Regions , that came vnto him without offence . At his second comming , the eyes of all , that after perpetuall darkenesse haue beene finally shut vp by death , shall bee opened to see the glory of God ; so opened to see it , without offence , as they shall neuer be shut againe , neuer bee depriued of this beautifull vision . In that day shall all the halt and lame , that haue not bin offended in him , e●●n such as neuer enioyed the vse of limbes from their cōming out of the wombe , vnto their going vnto their gra●e , become more strong & agile than the Hart , and m●re swift and nimble than the Roe . Then shall the eares and tongues of all that haue beene borne deafe and dumbe , be so vnstopped and vnloosed , as vpon the first opening they shall bee enabled to hold consort with the Quire of Angels , to descant vpon those hidden mysteries and Prophetique Songs , about whose literall sense or plaine Grammaticall meaning , there hath beene much discord amongst greatest Criticks , and amongst Schoole-men continuall iarres . This is all which I haue at this time to say concerning the three particular Branches proposed in the beginning of the second generall Obseruation , which was thus : What satisfactiō this answer of our Sauior [ The blinde receiue their sight , &c. ] could giue to Iohn or his Disciples , or to any that doubted whether Iesus of Nazareth was He that was to come . Somewhat more is to be said concerning the Conclusion ; Blessed is he , whosoeuer shall not be offended in mee . MATTH . 11. VERS . 6. Blessed is hee , whosoeuer shall not be offended in mee . THe vniuersality of the blessednesse here promised , may partly bee gathered by this Induction , as you heard before : The blinde are happy , the lame are happy , the Lepers are happy , the deafe and dead are happy : therefore all are , or at least , there is none but might be happy , so they would not be offended in mee . But the same conclusion , Blessed is hee , whosoeuer shall not be offended in mee , is more immediately contained in the last clause of the fift verse , [ Pauperes euangelizantur , ] and may bee inferred by way of Syllogisme , thus : Euery one that is euangelized , is blessed : but euery one that is not offended in mee , is euangelized : Ergo , Euery one that is not offended in mee , is blessed . To be euangelized , that is , to haue the power and vertue of the Gospel imprinted vpon their soules , is the highest degree of happinesse , that in this life can be expected . [ Beatum esse inest Euangelizato per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] All are so farre happy in this life , as they are Euangelizati , and no further : so that of the maior proposition there is no question . The minor , [ Euery one , that is not offended in Christ , is Euangelizatus ] is thus inferred : To be poore in spirit , and not to bee offended in Christ , are termes , as Logicians speake , reciprocall : whosoeuer is poore in spirit , is not apt to be offended in Christ ; and whosoeuer is not apt to bee offended in Christ , is poore in spirit . And againe , none that are truely poore in spirit , are apt to take offence at Christ ; and , none that are apt to take offence at Christ , are poore in spirit . So that , if the poore in spirit bee euangelized , then all that are not offended in Christ , are euangelized , and all are so farre euangelized , as they are not offended in him . * For [ Euangelium Christi , est potentia Dei ad salutē , ] The Gospel of Christ is the power of God vnto Saluation , vnto all such as beeing inuited , doe come to Christ , without putting stumbling-blocks or matter of offence before their owne feete . Whether , to bee poore in spirit , or not to be offended in Christ , is first in order of time or nature , were not so profitable to dispute . It sufficeth vs to know , that Christ was sent to anoint the poore in spirit with the oyle of gladnesse , [ ex officio ] and that none are poore in spirit , but such as are not offended in him . Whence , the poynts to be inquired after , are but two . The first , What it is to be offended in Christ. The second , Which be the speciall offences that are to be auoyded . 82. [ Whosoeuer is not offended . ] The word in the originall signifieth a stumbling-blocke , or some hard body against which another may so strike or dash , as it may hurt it selfe , or be hindred in its motion or progresse . The Latine [ offendo , ] whence our English is deriued ( according to its prime and naturall signification ) imports as much as the Greeke doth . For , it is a compound of the old Verbe [ fendo , ] now almost out of vse amongst the Latines , which signifieth as much , as to touch or smite : whence the Latine [ defendere ] is as much as to warde or beare off . This vse of the word [ defend , ] is common in our English. So we call him a Master of Defence , that can teach others to warde off blowes or strokes , or other annoyances , that by darting or hurling may be intended against them . And amongst Mariners , to send off , is as much as to preuent or hinder one ship from grating and falling foule vpon another . And if we would follow the Latines as strictly in the proper vse of the word [ offendere , ] as wee doe in the vse of the single Verbe [ fendo ] or of its compound , [ defendo , ] wee should say , one ship offends another , when one ship falleth foule vpon another : For so a Latinist would expresse the English [ Nauis in nauim offendit : ] for , offendere , is as much as impingere , to hit or dash against . In this propriety , the Latine [ offendere ] is vsed , Psalm . 91. 12. They shall beare thee vp in their hands , lest thou dash thy foot against a stone . [ Ne offendas in lapidem , &c. ] Now , because to offend or dash against hard bodies , is displeasant and grieuous vnto sense ; Euery thing is hence said to offend vs , that is displeasant and grieuous vnto vs , or that hindereth vs in the prosecution of our will , delights , or pleasures . Hence they are said in this secondary sense to bee offended in Christ , that were displeased with his actions , person , or doctrine . The issue or consequence of this mutuall offence taken by men at CHRIST , or by GOD at men , which contemne and spurne at his admonitions , is excellently expressed by the Prophet Esay , chap. 8. vers . 13 , 14 , 15. Sanctifie the LORD of Hoasts himselfe , and let him bee your feare , and let him be your dread . And he shall be for a Sanctuary to those that sanctifie his name , and dread his power ; but for a stone of stumbling , & for a rocke of offences to both the houses of Israel , for a gin and for a snare to the inhabitants of Ierusalem . And many among them shall stamble and fall , and be broken , and be snared , and be taken ; namely , as many of both the houses of Israel , as did not sanctifie his name , or dread his power . When he saith , hee shall bee for a stone of stumbling , this imports the issue and consequence , not the end why this stone was layed in Sion . For if the reuolting Iewes themselues , did not therefore stumble , that they might fall . Rom. 11. 11. The end or reason why this stone was laid in Sion , was not that they might either stumble or fall ; but many of them haue stumbled and falne , many of them haue bin broken and insnared ; but they are broken and insnared , because they stumbled and tooke offence , where none was giuen : and all this the Prophet did foretell to preuent a scandal or offence , which the weake in faith , or the Heathen , which had not heard of Christ , would haue taken , vnlesse the lamentable euent of the Iewes , which spurned and kicked at this stone , had bin distinctly foretold , and as it were painted out by the Prophet . The meaning is , as if he had said ; I see you will kicke or spurne at this precious stone or foundation , which God hath promised to lay in Sion : and seeing you will not be fore-warned , take your pastime : yet know withall , that this your sporting with , or spurning of this stone , which your master-builders will reiect , as beeing too base and vnsightly in their eyes ; will prooue but as the spurning of some wanton creature at the spring , or ginne , which they easily may remoue , but beeing remoued , it will bring the snare or trappe vpon them , which they shall not be able to remoue or escape . Our Sauiour Christ in his humiliation was as the spring or ginne , at which the Iewes spurned : but is since growne into the corner stone , and shall become as the trappe , and fall to crush and bruise all such , as spurned at or contemned him in the dayes of his humility , or at this day make a scorne at such humility as he taught . The Prophets speeches in this and like places , wherein hee foretelleth what shall after happen in such a manner , as hee may seeme to inuite them vnto that which afterward they bring vpon themselues , is but like that in the Poet ; Rode caper vitem ; sed dum tu stabis adaras , In tua quod spargi cornua possit , erit . But the best Comment that is or can bee made vpon the Prophets words , is made by our Sauiour , Matth. 21. vers . 42 , 43 , 44. Did you neuer reade in the Scriptures , the stone which the builders reiected , the same is become the head of the corner ? This is the Lords doing , and it is maruellous in our eyes . Therefore say I vnto you , the Kingdome of God shall be taken from you , and giuen to a Nation bringing forth the fruite thereof . And whosoeuer shall fall vpon this stone , shall be broken : but on whomsoeuer it shall fall , it will grinde him to powder . These chiefe Priests and Pharises , to whom our Sauiour propoundeth this question , were the master-builders in Hierusalem ; but were so farre from sanctifying the Lord of Hosts , and so farre from making him their feare , their dread , and Sanctuary , as the Prophet aduised them ; that they kicke and spurne at him in the dayes of his humiliation , as vnfit to haue any place in their visible Temple . But shortly after hee vttered this Parable , he grew into so high and great a place in the true Temple of God , that he hath groun'd the materiall Temple , and the whole Citie of Hierufalem it selfe to dust and powder by falling vpon them : although hee did no otherwise fall vpon them , than by suffering his Fathers wrath and displeasure ( which he had still kept off ) to fall vpon them that did spurne or were thus deeply offended at him . The seuerall fates or finall issues of euery ones wayes , that haue heard of Christ or bin baptized in him , is fore-pictured in the state or issue of these Iewes , to whom hee was first reuealed . 83. Euery one is so much more happy , as hee is lesse apt to bee offended in him ; they most vnhappy , that are most offended in him . To bee offended in Christ all they are said , and here intended , which being inuited to come vnto him , or being on their way , are , vpon whatsoeuer occasions or temptations , led another way ; or so stumble and fall in the way vndertaken by them , that they haue no heart to goe forward : but either directly retire , or stay at the place where they stumbled or fell . Whatsoeuer hindreth any man from comming to Christ , or from imbracing the Gospell , is an offence , not giuen , but taken . Though all bee offended in him that haue beene inuited and come not to him ; yet the Iewes are more properly said to be offended in him , than the heathen , which had not sought after him . The offences which the Iewes tooke , were for the most part , either against his Countrey , or against his parentage , or against his doctrine . This last offence , in respect of these dayes , is the most dangerous , and that wherein we moderne Christians may trespasse so much more hainously , than the Iewes did ; as they did more grieuously offend than the Heathens , in beeing so deeply offended at their Messias , of whom they had heard , and after whom they had sought . 84. The most , and euen the best sort of the Iewes , were apt to take offence at our Sauiours supposed Countrey . Thus when Philip came and told Nathaniel , * We haue found him of whom Moses in the Law , and the Prophets did write , Iesus of Nazareth , the Sonne of Ioseph : Nathaniel said vnto him , Can any good thing come out of Nazareth ? Nathaniel in speaking this , spake as for the present hee thought . This speech ( it seemes ) was Vox populi , in those dayes . But our Sauiour had a more charitable opinion of Nathaniel , than Nathaniel had of his Countrey or place of dwelling . For not withstanding this his hard conceit of Nazareth , our Sauiour commendeth him for a true Israelite , and one , in whom there was no guile . The common offence was quickly remooued out of so harmlesse & humble a heart . Vpon a little conference with our Sauiour , he acknowledgeth him for that stone elect and precious , which God had promised to lay in Sion . Rabbi , saith hee , thou art the Sonne of God , the King of Israel . Nathaniel , though in part offended with the place of our Sauiours present habitation , was yet truely happy , in that he was not so farre offended with it , as to refuse at Philips inuitation to come and see whether any good thing could come out of it or no. His preiudicate opinion of Nazareth was lesse than Naaman's was of Iordane : his successe in hearkening to Philip and repayring to Iesus of Nazareth , much happier than Naaman's was in hearkening to the Prophet Elisha , and his washing in Iordane . So vsefull is that rule , which since hath bin commended vnto vs by our Apostle Saint Paul ; Try all things , and retaine that which is best . But what is best we cannot know without tryall or comparison of particulars . 85. The same preiudice which Nathanael had of Nazareth , the people , mentioned Ioh. 7. vers . 40. had of Galile , the Countrey or Prouince , whereof Nazareth was a poore City or Towne : But their preiudice was much more deepely rooted , than Nathanaels was ; their offence at our Sauiour , and the preiudice they had of Galile , was greater , and they by it more vnhappy . After our Sauiour had made that Proclamation in the Feast of Tabernacles , whereof you heard before ; If any man thirst , let him come vnto me and drink . He that beleeues in me , ( as the Scripture hath said ) out of his belly shall flow Riuers of liuing water . Ioh. 7. 37. Many of the people when they heard this saying , said , Of a truth this is the Prophet : others said , This is the Christ : but some said , Shall Christ come out of Galile ? hath not the Scripture said , that Christ commeth of the seede of Dauid , and out of the Towne of Bethleem , where Dauid was ? So there was a diuision among the people because of him , and some of them would haue taken him . Thus you see how apt preiudicate opinion is to picke quarrels with the truth , and to pretend insoluble contradictions betweene Scripture and Scripture , or betweene it and the Prophets opinions or Interpretations of it : betwixt which there is an admirable and apparent consonancy , to such as will with patience and vnpartially conferre them . It is most true which this people alleadged , that the Christ and Messias was to come out of Bethleem , the Citie of Dauid , but might hee not therefore come out of Galile ? out of Nazareth ? [ Distinguant tempora , & concordant Scripturae : ] one Prophet foretels that the Ruler of Gods people should goe out of Bethleem , a place of plenty , a fruitfull soile , and by interpretation , the house of bread . This was meant of his birth and first comming into the world ; and that Iesus of Nazareth ( which now came out of Galile ) did first come into the world out of Bethleem , the Citie of Dauid , this people had too good proofe , so they would haue but looked backe to the time of their owne births or infancie , or haue examined the records or history of thirtie yeeres fore-passed . For what was it that moued Herod to slay all the Infants about Bethleem , but that hee hoped among them to haue slaine the expected Sonne of Dauid , the hope of Israel ? Another Prophet fore-telleth as distinctly & plainly , that this same Son of Dauid shuld grow vp , as a tender plant out of a dry ground , and that many should be offended in him ( as this people now was ) for no other reason , than that he was not so beautifull or glorious , as they expected their Messias should bee . Isay 53. v. 3. The same Prophet else-where specifieth the Townes name , wherein this Branch of Dauid was to grow , as you heard before out of the eleuenth of Isay. 86. But these Scriptures were aenigmaticall or obscure ; and how should the people know their meaning , without the interpretation of the present visible Church , that is , of the high-Priests , the Scribes , and Pharises ? This was the plea of the visible Church in those dayes , and this peoples reliance vpon their visible Church or chiefe Rulers of Ierusalem ( after such a manner in part , as the Romanists now doe vpon the Church of Rome , that is , vpon the Pope and his Cardinals ) was the beginning or roote of the Iewes Apostasie from Christ. That which the Romanist would perswade vs to bee the Rocke of our saluation , and rule of our faith in Christ , was to those Iewes the only rocke of offence ; the line of desolation , as the Prophets call it , to Hierusalem . That very obiection which the people in the seuenth of Iohn did make , was taught them by the Scribes and Pharises , the then visible or representatiue Church . The preiudice which these great Rabbies had of Galile , & the offence which they tooke at our Sauiour , was so deeply rooted in their hearts , that they tooke it as a proofe sufficient to condemne him for a false and counterfet Prophet , because hee auouched himselfe to bee a true Prophet , being , as they imagined , a Galilaean . For when Nicodemus had seuerely taxed their partiality , and vnwarrantable proceeding against him ; Doth our Law iudge any man before it heare him , & know what he doth ? They answered , and said vnto him , Art thou also of Galile ? Search and looke : for out of Galile ariseth no Prophet . Ioh. 7. v. 51 , 52. The truth , and because the truth , the true Church of God , was visible and conspicuous in Nicodemus , or at least in such as the high-priest , the Scribes and Pharises , the then visible Church , did excommunicate and persecute as seducers , or men seduced by our Sauiour . The Scribes and Pharises were the visible Church in the selfe-same sense , as the Romanists now take it ; yet limbes of Antichrist , true types and shaddowes of these sonnes of Belial , with whom wee haue to deale , who after many warnings and euident conuictions of blasphemous intemperancy , are not yet ashamed to bring those arguments for the establishing the Authority of their present Church , which , if they had any truth in them , would iustifie the Scribes and Pharises , in condemning our Sauiour for a false Prophet , a seducer , or blasphemer ; yea , would prooue Iudas to bee a better Martyr than any their Church can bragge of , for betraying him . 87. Certainely , the men of Nazareth were not offended with our Sauiour , either for his Countrey in generall or particular , and yet most vnhappy men , in that they were vpon other occasions deeply offended with him , when hee came in loue to visit them , and proffered the glorious light of the Gospell vnto them . He came to Nazareth where he had bin brought vp , and as his custome was , hee went into the Synagogue on the Sabbath day , and stood vp for to reade . And there was deliuered vnto him the Booke of the Prophet Isaias ; and when he had opened the booke , he found the place where it was writtē , The Spirit of the Lord is vpon me , because he hath anoynted mee to preach the Gospell to the poore , he hath sent mee to heale the broken-hearted , to preach deliuerance to the captiues , and recouering of sight to the blinde , to set at liberty them that are bruised , to preach the aceptable yeere of the Lord. Luke 4. vers . 16 , 17 , 18 , 19. Neuer did any Preacher in the World choose a fitter Text , or better suting with time and place , than this , which by diuine prouidence offered it selfe vnto our Sauiour at the first opening of the Booke ; and the application was as pithy , as the Text was plaine and pregnant : And hee began to say vnto them , This day is this Scripture fulfilled in your eares . Luke 4. 21. Against this Doctrine or exposition , no exception was taken at the first , but on the contrary , ( as the Euangelist saith ) All bare him witnesse , and wondred at the gracious words which proceeded out of his mouth . ver . 22. What was it then that did finally offend them ? Nothing besides their own squeamish , nice , and womannish fansie . They were taken with a spice of the selfe-same disease , whereof our Romish-Catholique Dames are sicke euen vnto death ; to whom any stinking weed or lothsome drugge , raked out of the sinke or puddle of tradition , so it bee brought by a Quack-saluer or Mountebanke from beyond the Seas , relisheth much better than the sweetest flowers that grow eyther in the Propheticall or Euangelicall Herbary ; better than the bread and water of Life it selfe , dayly proffered vnto them by the natiue and allowed Physicians of their soules ; Men as able to instruct their forreine instructers in any good learning , especially in the glad tidings of the Gospell , as they are to instruct the rude and ignorant , in matters of treason and villany . Out of this inchanted humour , or bewitched fansie , the Inhabitants of Nazareth , after they had heard our Sauiour for a while with admiraration , began to say , Is not this Iosephs Sonne ? Or , as Saint Matthew relateth it , Whence hath this man this wisdome , and these mighty workes ? Is not this the Carpenters sonne ? Is not his Mother called Mary ? and his Brethren Iames , and Ioses , and Simon , and Iudas ? and his Sisters , are not they all with vs ? Whence then hath this man all these things ? and they were offended in him . Matthew 13. vers . 54 , 55 , 56 , 57. This offence they bewray in words , but Saint Luke intimateth another Originall of their offence , deeplier rooted in their hearts , and which vpon no prouocation , but rather vpon our Sauiours intended preuention , did draw them vnto most desperate practices . The originall of this offence , was our Sauiours refusall to worke such miracles amongst them , as they expected , albeit for this refusall hee brought them a ruled case , which should haue taught them patience and humility ; but as they were affected , it filled their hearts with rage and cruelty . * And hee said vnto them , Yee will surely say vnto mee this Prouerbe , Physician , heale thy selfe : Whatsoeuer wee haue heard done in Capernaum , doe also heere in thy Countrey . But I tell you of a truth , many Widdowes were in Israel in the dayes of Elias , when the Heauen was shut vp three yeeres and sixe moneths ; when great famine was thorow-out all the Land : but vnto none of them was Elias sent , saue vnto Sarepta , a Citie of Sidon , vnto a woman that was a Widdow . And many Lepers were in Israel , in the time of Elizeus the Prophet ; and none of them was cleansed , sauing Naaman the Syrian . The implication was , that euen the honestly-minded or well-disposed Heathen were neerer to the Kingdome of God , than the stubborne and selfe-willed Iew , that boasted in being Abrahams seed , and the expected Messias Country-man . Their apprehension of this his meaning , and application of his words vnto themselues , did worke a generall distaste of his person and doctrine . All they in the Synagogue , when they heard these things , were filled with wrath , and rose vp , and thrust him out of the Citie , and ledde him vnto the brow of the Hill , ( whereon their Citie was built ) that they might cast him downe headlong . 88. They are principally offended with him , because hee would not doe such miracles as they expected : and hee is therefore vnwilling to doe any miracles amongst them , because they were already offended in him . It is a remarkable censure which Saint Marke giueth of this their vntoward disposition : He could doe no mighty worke there , saue that hee layde his hands vpon a few sicke folke , and healed them . Marke 6. vers . 5 , 6. Certainely those sicke folkes were not offended in him , otherwise hee had not healed them . Hee did not many miracles there , saith Saint Matthew , chap. 13. vers . 58. The reason giuen by St. Matthew , why hee did not , and by Saint Marke , why hee could not doe many mighty workes there , was one and the same , auouched in the same termes by both these Euangelists , and it was his Auditors vnbeliefe , or that deepe offence which they had causelesly taken at him . But happely yee will say , The greater their vnbeliefe was , the more need they had of his mighty workes to make them beleeue : and what worke can we imagine so mighty , that Christ , who was truely God , could not really effect , so hee were willing ? And willing , it seemeth hee was , to haue made his Countrey-men , and Neighbours of Nazareth , true beleeuers : hee read his Commission and Charter of foundation , for establishing the Kingdome of Heauen heere on earth , in their audience . And it is a truth vnquestionable , that CHRIST as now , so then was truely GOD , and continued the same , blessed for euer : and vnto God nothing is , nothing can be vnpossible . All this is most true in respect of his power ; but yee must againe consider , that many things which are very possible , and very easie in respect of his power , are altogether vnpossible to bee done , because they imply a contradiction or contrariety to the eternall Rule or Law of his Goodnesse , Iustice , or Maiesty . Now , it is an expresse branch of his eternall law or equity , not to cast Pearles before Swine , not to saue such men by miracles or mighty hand , as contemne and spurne at the ordinary meanes of Saluation , or despise the riches of his bountie . The portion of Scripture before mentioned ( so they had suffered him to haue gon forward with the exposition of it , or would haue attended to him with that respect and reuerence which was due vnto the Words of GOD , ) was more effectuall to beget faith in their hearts , than all the miracles that could haue beene wrought ; for faith commeth by hearing , not by sight ; and seeing this churlish people had swinish eares , and brutish appetites , our Sauiour as man , could not ( without manifest violation of his Fathers eternall Law , and of his own eternall Law , as hee was God ) feede their eyes or other senses with such miraculous spectacles , as were ordained to conuert men . Euery vnruly or exorbitant desire is a rocke of offence ; euery affection , how naturall or how ciuill soeuer , vnrectified , vnmastered , or vnsubdued , is as a crooked , rugged path , which must be made plaine and straight e're we come to Christ. This rectifying , this smoothing or leueling of our desires and affections , is that way of the Lord which Iohn was sent to prepare * . Desire of knowledge in Arts or Sciences of wisdome , or experience in affaires ciuill and politique , is a desire in it selfe commendable : yet , if the desire of the one , or the other be immoderate , it is as a hill or mountaine that must be brought low , ere the way of the Lord ( whether from him to vs , or from vs to him ) can become passable . The desire of a signe for confirmation of faith , is not vnlawfull . Abraham desired one , and had it ; and so did Hezekiah : and both herein commended . Ahaz had a signe offered , but would not take it , and is by the Prophet sharpely reproued . Yet the immoderate or vnseasonable desire of a signe , is a dangerous roote of offence . Both parts of this obseruation are from Saint Paul , 1. Corinth . 1. vers . 22 , 23. The Iewes require a signe , and the Greekes seeke after wisdome , but wee preach Christ crucified , vnto the Iewes a stumbling-blocke , and vnto the Greekes foolishnesse ; but vnto them which are called , both Iewes and Greekes , Christ the power of God , and the wisdome of God. vers . 24. Whom doth hee meane by such as are called ? All that are in any sort , or howsoeuer called ? No , but such as are not meerely Grammaticall , but reall passiues ; or , as others speake , such as are effectually called . In what termes soeuer wee expresse our selues , wee meane the same persons , and the same thing that our Sauiour here doth , that is , all they , and onely such , as are not offended in him : for they all , and they onely obey their calling . 89. The more speciall rootes of more dangerous offences , or more grieuous stumbling-blockes in the way to Christ , are Couetousnesse , Vaine-glory , Ambition , Iealousie of reputation , or feare of disgrace . All these things ( saith the Euangelist ) heard the Pharises which were couetous , and they mocked him . Luke 16. 14. How can you beleeue , ( saith our Sauiour ) which receiue honour one of another , and seeke not the honour that commeth from God onely ? Iohn 5. 44. vid. vers . 39 , 40. Among the chiefe Rulers ( saith the same Euangelist ) many beleeued on him , but because of the Pharises , they did not confesse him , lest they should bee put out of the Synagogue : for they loued the prayse of men , more than the prayse of God. Iohn 12. vers . 42 , 43. These rootes of offence are alike common to the Iewes , and vnto vs : Wee must take heed , that wee examine not our selues , by comparing our affections towards Christs person or office , with the affections of these Iewes towards his office or person . This were the readiest way to cast vs into a Pharisaicall slumber or dreame of our owne righteousness . The onely meanes for vs to know , whether we be more or lesse offended in Christ , than the fore-mentioned Iewes or Pharises were , is to compare our liues , conuersations , and practice , with our Sauiours doctrinall precepts , especially with those fundamentall ones , solemnely vttered by him in the Sermon vpon the Mount. Matth. 5. Amongst which , this is a principall and peremptory one ; I say vnto you , that except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharises , yee shall in no case enter into the Kingdome of Heauen . vers . 20. Now , from entring into the Kingdome of heauen , which is the Kingdome of happinesse , nothing can barre vs , vnlesse wee be offended in Christ , who is the way and doore vnto it . Is there any amongst vs , that seeketh as earnestly after the prayse of men , or after any honour that commeth not from GOD alone , as the Iewes mentioned , Ioh. 12. & Ioh. 5 ? Is there any amongst vs as couetous , as the Pharises were , mentioned Luke 16 ? If any such there be eyther in this , or any other Christian Congregation , be they many or few , all and euery of them are as farre from the Kingdome of Heauen , altogether as much offended in Christ , as the fore-mentioned Rulers , Iewes , and Pharises were . Is there any amongst vs of disposition towards his Brother or Neighbour , or towards any professing the name of Christ , as implacable or irreconcileable as the Scribes and Pharises were towards Publicans and sinners ? Let such a man , if any such there be , know and remember , that whilest hee continueth in this mood , he is as much offended in Christ as they were : and if hee so continue , our Sauiour Christ will bee as much offended at him in the last Day , as at those that crucified him . Is any man as carefull for the things of this life as these Iewes were ? Hee is as farre from the Kingdome of Heauen , and the happinesse here promised , as the Iewes ; yea , as the Heathen were . It is our Sauiours inference , not mine ; Take no thought , saying , What shall wee eate ? or , What shall wee drinke ? or , Wherewith shall wee bee cloathed ? ( For after all these things doe the Gentiles seeke ) For your heauenly Father knoweth that yee haue need of all these things . Matth. 6. 31 , 32. His Precept for our direction followeth ; But seeke yee first the Kingdome of God , and his righteousnesse , and all these things shall bee added vnto you . Take therefore no thought for the morrow , for the morrow shall take thought for the things of it selfe . vers . 33 , 34. This is the perpetuall Law of the Euangelical Iubile , whose obseruance was prefigured in the legall obseruation of the seuenth yeere of rest , or the yeere of Iubile : In both which yeeres , as you heard before , the Iewes were forbidden to sow or reape , commanded to rely vpon Gods extraordinary blessing in the sixth yeere , and to rest contented with such things , as should grow of their owne accord in the seuenth yeere of rest or yeere of Iubile . Not to sow at all , or not to reape in these two yeeres , was a temporary Law , meerely legall or ceremoniall . The morall Law hereby prefigured , and perpetually to bee obserued by vs Christians , is , That wee buy so , as if wee possessed not , that in sowing or reaping , or in whatsoeuer other businesse concerning this life , wee vse the world , as if wee vsed it not : That our prime and chiefe care bee in seeking the Kingdome of God , or matters of the life to come : That euery present day , wee take more payne and care in imploring Gods blessings vpon our present and future labours , than in contriuing meanes , or disposing of labours , in worldly coniecture , most auaileable for procuring our ends , or that good which wee seeke . This practice and method our Sauiour had inioyned vs in that prayer which hee hath taught vs. First , wee pray that Gods name may bee sanctified ; and that his Kingdome may come ; that his will may be done in earth as in heauen : and in the next place , that he would giue vs bread this day , for to morrow , and the dayes following ; that is , as the Apostle saith , to cast all our care on him , who careth for vs all . But what auayles it vs to know by how many wayes and meanes wee may bee offended in Christ , vnlesse wee know withall by what meanes possible these or the like offences may be auoydable ? It is true , and therefore our Sauiour teacheth a compendious way or meanes for auoyding offences . As first in this very Chapter , Matth. 11. vers . 29. Learne of mee , for I am meeke , and lowly in heart : and yee shall finde rest vnto your soules . To the same end or purpose are all those places of Scripture addressed , which exhort vs to humility , to deny our selues , to take vp our Crosse and follow Christ. Of these and other good rules to this purpose , you may reade at large , Luke 14. 90. But others happely will say , What auayleth it to propose these good rules vnto vs , vnlesse it bee in our power to practise them ? Wee beleeue it as a dictate , or maxime of faith , that God giues grace vnto the humble , or vnto such as for sake all , and deny themselues ; but what is this to vs , vnlesse wee may likewise be assured , that God will eyther giue vs grace , or some free-will , or naturall power to deny or humble our selues ? Here indeed were the true and fruitfull issue of all these intricate controuersies , which in later yeres haue much troubled the peace of the Church , as well the Romish , as the Reformed . The controuersies I meane of Election and Reprobation , betweene the Lutherans and the Caluinists , betweene the Arminians and the Gomarists : as also , the controuersie concerning concurrence of Grace and Free-will , prosecuted with eager and bitter contention for these many yeeres , betweene the Iesuites and the Dominican Friers . But of this radicall controuersie , about Free-will , a poynt necessary to be knowne , and yet inwrapped with as many vnnecessary intricate disputes , and on all parts as ill●stated and handled ( for the most part ) as any other question whatsoeuer ; I shall haue fitter occasion to speake at large , when I come to handle that argument concerning our seruitude to sin , which must be the entrance vnto our knowledge concerning Iesus Christ and him crucified : vnto both which , these discussions vpon this Text haue beene premised . 91. At this time I will onely acquaint you with that , which I haue elsewhere deliuered , as the true meane betweene the contrary opinions of the Lutherans and the Caluinists , betweene the Iesuites & Dominicans , betwixt the Stoickes and the Pelagians , in the poynt of free-will , or power of man to worke or not to worke his owne saluation . The meane is , that albeit man hath no freedome of will or ability to doe that , which is good , or to dispose his heart for the better receiuing of Grace : yet hee hath a true possibility or freedome of will to doe , or not to doe something required by God ; which thing being done by man , God will dispose his heart , and make it fit for his grace . The same thing not being done or neglected , the neglecters heart shall euery day than other bee more indisposed , and more incapable of grace than heretofore . For illustration of this poynt , I haue instanced in two particulars , to wit , in Naaman the Syrian , and the Widdow of Sarepta , both Heathens and vnregenerate . Naaman had no power or Free-will to cleanse himselfe of his Leprosie , eyther in whole or in part ; yet a true freedome of will to wash or not to wash in Iordan . Now , if he had sinally departed in such a sullen fit , as he begun to take at the Prophets aduice , and not at all haue washed himself in Iordan , he might haue returned home a fouler Leper than hee came . So then the cure was altogether Gods worke , Naaman had no finger in it ; but to wash in Iordane was in part Naamans owne worke , and an exercise of that free-will , which God vpon Adams fall , doth take from no man. In like maner , it was in the poore widdowes choyce , to giue or not to giue Elias a cake of her small store of oyle and meale : but if she had refused to do as the Prophet aduised her , God had not multiplyed the oyle and meale in her cruse extraordinarily . So then in working this miracle God had no partner , it was meerely his doing : but in bestowing these almes vpō the Prophet , the poore widdow in part did worke . This was an act or exercise of her free-will and louing kindnes , no fruit of sanctifying grace . In like maner , to humble or cast downe our selues before God , that we may be partakers of sanctifying grace , is in part our worke , and strictly requited at euery mans hand , that hopes to be partaker of this grace : but the lifting of vs vp , or our conuersion to God , is meerely , solely and totally Gods worke . In this worke wee are as meerely passiue , as Naaman was in the cure of his leprosie , or the poore widdowes oyle and meale in the miracle which God wrought in it : but so meerely passiue we are not in the former worke in humbling or casting our selues downe . Humble your selues therefore vnder the mighty hand of God , that hee may exalt you in due time . 1 Pet. cap. 5. v. 6. For if it were as impossible for vs to cast our selues downe without Gods speciall grace , as it is to lift our selues vp without it ; the Apostles Precept , Iam. 4. 10. had beene to no better purpose , than if a man should say to a lame childe , falne into a deepe ditch , Come hither , my childe , and I will helpe thee vp . This were rather to mocke a child in his misery , than to promise him any helpe or comfort . I hope there be none heere present , men or women , but thinke it very possible for them , so farre at least to cast themselues downe before God , as to receiue the pledges of Christs body and blood , as our Church commandeth , meekely kneeling vpon their knees . 92. But some , perhaps , though I hope not many , are of opinion , that in this case they are not bound to doe what they can doe , but rather tyed not to kneele , though the Church command kneeling ; because they haue no expresse warrant or rule of Scripture so to do : howeuer , they and all that professe themselues to be Christs seruants , haue an expresse command to receiue the pledges of his body and blood : and if any be so scrupulous , as not to receiue them in any other manner then is expresly commanded or warranted by the Scripture ; the parties thus affected ( for ought I see or know ) must not receiue them at all , and so they shall euidently transgresse the expresse generall rule of Scripture , which commands all to receiue them . For in all cases of this nature , that is , in all cases wherein the thing it selfe or action is expressely commanded to be done , and the maner or circumstances of doing it not so expressely commanded ; the authority of Superiours must rule our affections or opinions , for the maner or circumstance of doing what is commanded . Whosoeuer in this case heareth not his lawfull Pastor or Gouernour , heareth not Christ : Whosoeuer in this case despiseth the Canons and Constitutions of the Church wherein he liueth , despiseth Christ : Whosoeuer in this case wilfully offendeth against the Canons of the Church , is offended in Christ , and puts a stumbling-blocke in his owne way ; yea , hee barres himselfe out of the Kingdome of Grace , expressely promised heere in my Text , to all that are not offended in Christ , and in more speciall sort really exhibited to all that worthily receiue this blessed Sacrament of his body and blood . But happely it will be farther replyed , that albeit our Sauiour did not expressely forbid vs to receiue the Sacrament kneeling , yet he hath taught vs by his example to receiue it after another maner and gesture ; and it is more conuenient to follow his example , than the ordinance of the Church . To this I answere , that our Sauiour did not at all receiue the Sacrament , because he had no sinnes to bee remitted by it . His Apostles had , and did receiue it ; but whether standing , sitting , or kneeling , it is not expressed . All that can be gathered out of the Euangelist , is this , that as they were eating , our Sauiour tooke bread and blessed it , and brake it , and gaue it to his Disciples : so he did the cup likewise . But whether they receiued the bread or the cup still sitting , after the same maner as they did at their meate , is not expressed , nor can hence be gathered : for so a man may truely say , that whilest we are at Seruice and prayers , we receiue the Cōmunion ; yet it will not follow , that because all or most of vs sit in time of Seruice , wee therefore sit at the receiuing of the Communion . But bee it granted , that the Apostles ate the bread , and dranke the wine , after the selfe same manner that they ate the Passeouer , yet it would be very hard to expresse the particular manner of their eating the Passeouer . I am perswaded , that there is neuer a Ioyner in this Kingdome , that could make vs seates and Tables of the same fashion , that the Tables and seates were of , at which our Sauiour and his Apostles did eate the Passeouer : or in case we had such seates or Tables made to our hands , for ought I can imagine , wee must haue some famous Antiquary or Master of Ceremonies , to instruct vs how to sit or lye , or to dispose of our bodies at them . 93. This onely is certaine , that our Sauiour himselfe did eate the Passeouer after the ordinary and accustomed manner of those times , and according to the Rites & Ceremonies of the then visible Church . For which Rites and Ceremonies , in all particulars , the then visible Church had no expresse Rule or patterne , which they were perpetually bound to obserue , either giuen by Moses or the Prophets ; they had added many circumstances , which are not expressed in Moses . Now , if our Lord and Master , who had power to institute new Rites and Ceremonies , did notwithstanding conforme himselfe to those Rites and Ceremonies of the visible Church of the Iewes : shall wee not heerein truely follow the true example of Christ , if we doe the like ? On the contrary , shall we not shew our selues to be none of his Disciples , if wee vse or affect that liberty or singularity , which hee neither did nor would vse , although there were no authority in the earth to command him to conformity ? Lastly , it may be obiected , that many in the Primitiue Church , who knew the Apostles practice better than the visible Church now doth , did not receiue the Sacrament of Christs body and blood , after the same manner as now we doe . I am not ignorant of a scruple , which many of the busie-brained Masters labour to instill into their Auditors heads ; though in other cases they can slight Antiquity at their pleasure , yet in this case they haue been curiously Criticall , to obserue out of the Fathers of the Greeke Church , that they receiued the Sacrament [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that is , bowing indeed , but not bowing their knees . All this we grant ; for the Greeke Church at this day receiue the Sacrament standing on their feet , yet bowing their bodies , not their knees . What is the reason ? To make a legge , ( as we say ) or to bow the knee , is a ceremony euen in expressions of ciuill courtesie , ridiculous amongst them . Howbeit they expresse their seuerall respect to their friends & to their betters of what ranke soeuer , as distinctly and curiously by seuerall manners of bowing their heads and bodies , as wee can doe by making legges , bowing the knee , or kneeling vpon our knees . And herein they are highly to be commended , for reseruing a distinct kind of bending their bodies , in expressing their submission towards God or Christ in their Liturgie or receiuing the Sacrament . So then , [ distingue loca , & concordant consuetudines . ] Though the Greekes receiue the Communion standing , and bowing their bodies , whereas we receiue it with bended knees , without bowing of our bodies : yet heerein we fully agree , that both we and they receiue it in the most decent and submisse manner , for gesture or deportment of our bodies , that we otherwise know or vse . They receiue it standing , and bowing the vpper part of their bodies , because that is the best and most significant signe of subiection or submissiue obedience , that is in vse amongst them : wee receiue it kneeling , because this is the best and most significant signe of submissiue obedience , that is in vse or practice in these Westerne parts of Europe . Did not some amongst vs poyson their naturall and ciuill affections , with presumptuous conceits of extraordinary sanctity , nature it selfe ( to whom our Apostle in like case a●pealeth ) would thorowly informe vs all , that wee stand bound to receiue so great a blessing , as in this Sacrament wee expect at the hands of our gracious . God , after the best and most submissiue maner of outward gesture and deportment , that we know , or can frame our bodies vnto . 94. But if a man should aske , Whether the rite or custome obserued in the Greeke Church , or in our Church , be in it selfe the more decent or significant , or better befitting the vse or end of this Sacrament ? I dare confidently affirme , that the ceremony or gesture obserued and commanded by our Church , doth much better befit the vse and end of the Sacrament , than the rite or ceremony obserued by the Greeke Church doth ; better than any other rite or manner can doe , though otherwise as decent and sitting , or more decent and fitting , in all other parts of Gods seruice . And my reason which I commend vnto your vnpartiall consideration , is this ; that this Sacrament was not instituted in remembrance of the first institution of it , or to represent the Apostles maner of receiuing of it , but in remembrance of our Sauiours death and passion . Whence I would request such as vrge our Sauiours example for a patterne of their behauiour or deportment at the Sacrament , to looke vpon our Sauiours bodily gesture or deportment in the heat and extremity of his passion , wherein hee presented himselfe before his Father , in his agony and bloudy sweat in the Garden . Being in this agony , as St. Luke saith , he presented these supplications vnto his Father ; Father , if thou be willing , remooue this cup from mee , neuerthelesse , not my will , but thy will be done . But after what manner or gesture of body did his perplexed soule vtter these earnest supplications , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] kneeling , or fixing his knees vpon the ground . 95. If I should haue spent the whole time alotted , onely in exhorting or preparing you to the fit & worthy receiuing of this Sacrament , I could not haue said more , or more to the purpose , than the contemplation of our Sauiour in this agony doth at first view present vnto all of vs , that will lay it to heart . And it is in a word this , that you would make his prayer , commutatis commutandis , a patterne for your prayers ; his gesture in presenting his prayers to his Father , a patterne of your gesture or deportment , whilest you celebrate the memory of his passion , specially whilest you make application of the benefit of his passion to your selues , by receiuing the visible pledges of his body & bloud ; which I hope you doe not meane to receiue , without feruent prayer that God will passe ouer your sinnes , and not enter into iudgement with you . You need not , you may not interpose that condition in your prayer , which our Sauiour did in his , Father , if it be possible , let this cuppasse from mee . So great was his good-nesse towards vs , his louing kindnesse so tender , that he purchased vnto vs better certainty , and better assurance that our prayers may be heard , than he had that his owne prayers should bee heard in this particular . Therfore it was not possible that this cup should passe from him , that it might be possible for it to passe from all , and euery one of vs. Pray we then , but let vs pray with bended knees , euery man for himselfe , and euery man for his fellow-Communicant : Heauenly FATHER , seeing thou art willing so to haue it , let thy cup of thy wrath and displeasure passe from vs , and let thy cup of thy blessing be euer amongst vs : O cause not any of vs to drink of that bitter cup , which thy onely Sonne , our onely Sauiour , hath swallowed for vs. Expose vs not ( good FATHER ) to those bloudy and grieuous conflicts with the powers of Hell and darkenesse , which thy Sonne sustayned for vs. Oh lay no more vpon vs , than thou shalt giue vs strength and patience , through him , and for him , ●● vndergoe and vanquish . Make vs to triumph as Conquerours in this victory ouer Hell and Satan , ouer all the power of the enemy . Thus praying whilest wee celebrate the memory of his agony and bloudy sweat with knees bended , as his in that agony were on the ground , and with hearts lifted vp to heauen , where he now sits at the right hand of God ; My life for yours , my soule for your soules , if herein yee offend eyther God the Father , or Christ his Sonne , the holy Spirit , or your owne consciences . To receiue this blessed Sacrament without some mentall prayer , were to receiue it vnworthily . To pray whilest you receiue it , & not to pray kneeling on your knees , as your custome is at other prayers , and as the Church your Mother , vpon this particular occasion of praying in speciall inioyneth you , were to be offended in Christ , more offended in him for the Church your Mothers sake , than the Iewes were for Galile or Nazareth his Country sake . Nor are you onely offended in him , by refusing to bow your knees when you come vnto him ; but you giue iust offence to the common Aduersary , to whom Saint Paul aduiseth you , to giue no offence , much lesse to giue any aduantage against the truth : for so you offend the pillar of truth , the Church of God. Now , God of his infinite mercy remoue all needlesse scruples out of the phansies of the weake , and all reall obstacles of offence out of the hearts of such as haue power to command their knees in this seruice . FINIS . Faults escaped in some Copies , thus to be corrected . PAg. 7. Lin. 1● . for prinpall reade principall . Pag. 25. lin . 1. vertues read vertuo●● . Pag. 73. l. 8. at any tempt you read at any time tempt you . Pag. 74. li. 3. & 4. Church , elsewhere read Church is elsewhere . Pag. 75. in Marg. Iesuites read Leuit● . Pag. 80. li. ●● . the manner of importance or the Apostles speech read the manner or importance of the Apostles speech . Pag. 107. l. 1. saith no , read saith not . Notes, typically marginal, from the original text Notes for div A04166-e670 * [ Hee which was to bee Sent , ] or [ Hee which was to come , ] were from the beginning knowne and proper attributes of the Messias . Two generall Queries . the one cōcerning Iohns Question , and the other cōcerning Christs answere . Which may be taken for the two generall parts of this ensuing Discourse . a Vid. Maldonat in hunc locum . Notes for div A04166-e1690 The generall diuisiō of the second Quere , proposed Parag. 3. The first member o● the generall diuision , what satisfaction our Sauiours answere might giue to any indifferent Auditor . Mem. 1. Mem. 1. Mem. 1. Mem. 1. Wherein the blessednesse here promised doth consist . Mem. 1. Mem. 1. Mem. 1. Mem. 1. Mem. 1. How the particular miracles here mentioned , inferre this vniuersall conclusion , Blessed is he , whosoeuer shall not be of●ended in mee . Mem. 1. Mem. 1. Mem. 1. Mem. 1. Mem. 1. Mem. 2. Mem. 2. Mem. 2. Branch 1. Three branches of this second member . The first Branch . Concerning the manner how our beliefe in Gods Word , or in Christ is grounded to the 36. parag . Mem. 2. Branch 1. The prediction not of any but of some speciall euents , argues the Authors of the Prediction to haue bin inspired by God. Mem. 2. Branch 1. * Vide Acts 1. 6 , 7. Mem. 2. Branch 1. Mem. 2 Branch 1. Of the literall and mysticall sense of Prophesies . Mem. 2. Branch 1. Mem. 2. Branch . 1. * The word enmity here vsed , is not a terme aequiuocall : & yet the thing signified by it , is not vniuocally the same , as it respects the naturall serpent & the naturall man , and the womans seed and the old Serpent ; but the same by Analogie only or proportion . Mem. 2. Branch 1. Gen. 4. v. ● a Diuersae buic lectioni occasionem dedit vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae aequiuoca est ad omnia praememorata signifi cata . Et quia quisque suo abundat sensu , abundado ego quoque et meo , simplicissimè accipiendo dictiunculam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt si● nota articuli simulatque demonstrationis , ip●●ssimam rei substantiam , cui iungitur , denotans , boc sensu ; Possedi siu● acquisiui virum , n●mpe ipsum Adonai , q. d. acquisiui illum ipsum virum , qui est Adonai , ●d est , Deus siue Dominus , quem sc●licet pollicitus est mihi Dominus , cum dixit , Semen tuu con●eret caput Serpentis . Quia enim Eua credidit promissioni de semine mulieris , sine dubio existimauit hunc illud esse semen , per quod caput Serpentis conculcandum . Paul. Fag . in 4. cap. Genes . Mem. 2. Branch 1. * Walke in loue , as Christ also hath loued vs , and hath giuen himselfe for vs , an offering and a sacrifice to GOD for a sweet smelling sauour , Ephes. 5. ver 2. Mem. 2. Branch 1 Mem. 2. Branch . 1. The Scripture is the onely infallible Rule , by which the ●●ue Church can bee c●sce●ned . Mem. 2. Branch 1. Verbi praedicatio & Sacramentorum administratio non tam sunt notae quibus distingui potest Orthodox a Ecclesia ab baeretica , quàm formalis ratio se● differ entia constitutiua Ecclesiae visibil●s . Mem. 2. Branch 1. Mem. 2. Branch . 1 Mem. 2. Branch 1. Mem. 2. Branch 2. Of the prenotiōs which Iohn or the Pharises had cōcerning the time or maner of Christs comming or manifestation : and of the Interrogatories propounded to Iohn by the Priests and Iesuites . Mem. 2. Branch . 2. * Ioh. 1. 20. * In the 3. Booke vpon the Creede . §. 3. cap. 11. parag . 7. * Matt. 11. 9 , 10. * Mal. 4. 5. Mem. 2 Branch 2. 1 Tim. 1. 15. a Homer . Iliad . μ. Mem. 2. Branch 2. Mem. 2. Branch 2. Two sorts or branches of the literall sence . * Hence saith our Sauiour , Mat. ● . v. 13. That the Law as well as the Prophets prophesied vntill Iohn . Mem. 2 Branch 2. Most of Jsaiabs Prophesies cōcerning Iohns baptisme or our Sauiours manifestatiō were emblematicall . * The Prophet emphatically implyes that the miracle which God had wrought for his people in the wildernesse after their deliuerāce out of Aegypt , should be reiterated or eminētly accomplished vpon their returne from Chaldea . Hee foresaw , as Ieremie did , that this second deliuerance should be more glorious then the former . Vide Ier. 23. vers . 27. Mem. 2. Branch . 2. Mem. 2. Branch 2. The Prophet in the fist verse had allegorically pictured oppression by the wilde grape , and righteousnes by the vsefull fruite of the true vine . Mem. 2. Branch 2. The literall Allegorie or Emblematicall importance of waters bursting out in the wildernesse , so often ●ētioned by the Prophets . Mem. 2. Branch 2. A peculiar sense in which Prophesies , the Psalmes especially , are more frequently fulfilled , than obserued to be fulfilled by most Interpreters . Mem. 2. Branch . 2. Mem. 2. Branch 2 Mem. 2. Branch . 2. * The dry ground in this place , [ supponit pro homine ] ( as some Logicians speake ) and is to be vnderstood of men so affected , as Dauid was , when he vttered that Song in the Wildernes of Iuda , My soule thirsteth for thee , my flesh longeth for thee , in a dry and thirsty Land , where no water is . Psa. 63. v. 1. Compare this Testimony with the former Testimony , Psalm . 36. parag . 45. Mem. 2. Branch 2. Matth. 3. vers . 11. Mem. 2. Branch 2. Mem. 2. Branch 2. A seeming contradiction betwixt S. Matthew & S. Iohn fully clcered . * Quanqu●a se●●ndum proba●tho●●m Chrysostom● s●n●etiā , vt prius dictū est , Ioannes a●te columbae des●●n●ū inte●iori spi●●tus reuelatione Christis vemeni●m ad baptisum s●ū cognouerit , id tamē non pugnat cum praesenti loco . Nā non dic●t hic Ioannes sibi ignotū fuisse donec Co●●●bae ind●t●o illum agn●●erit , sed tantum 〈…〉 . cap. 16. ●ol . 38. Mem. 2. Branch 2. * Monath . in Arist. Mechan . Mem. 2. Branch 2. Mem. 2. Branch . 2. Of the meanes or signes by which Iohn came to know our Sauiour in part before the Holy-Ghost did descend vpon him . Mem. 2. Branch 2. Mem. 2. Branch . 2. Mem. 2 Branch . 2. Mem. 2. Branch 2. Mem. 2. Branch 2. The paralell circūstances or signes of the time in the dayes of Noah , and of Iohn Baptist. Mem. 2. Branch . 2. Mem. 2 Branch 2. What was mystically prefigured by the clean and vncleane beasts in Noahs Ark. Mem. 2. Branch 2. One and the same portion of Isaias Prophesie , which had been only emblematically or parabolically fulfilled in such as came to Iohns Baptisme , was historically and literally fulfilled in our Sauiour Christ , after his Baptisme , and in his Apostles after his glorification . * Matth. 4. vers 5 , 6. Mem. 2. Branch 2. * Tacit. lib. 2. Annal. Mem. 2. Branch 2. Luke 3. 1. * That is , the surface of the earth . Mem. 2. Branch 2. * Ob eam Edicti pronuntiationē nonnulli Popul● in Gallia & Germ●nia rebellauerunt , 〈◊〉 Ed●c●o ●●ssi sunt ad illos doman●ies à Cae are I 〈◊〉 & 〈◊〉 ; qui 〈…〉 , Romanoque in p●rio subegissent , anno quadrag●simo s●cundo sui imperij , quo anno 〈…〉 est , a Praside Syriae C●●ino caeteroque orbe Edictum Tarraconae decretum executioni 〈…〉 , cu●●s computationem Hispa●ia omnis , non á generali executione per vniuersum facta , 〈◊〉 〈◊〉 facti ret●nuit . Episcopus Geraldensis Paralipon . Hispan . lib. 10. Mem. 2 Branch . 2. Of the signes of the time which did accompany our Sauiours baptisme . * Functius Reusnerns . * Vide Isai , 58. 1 , 2. Mal. 3. v. 1. Mem. 2. Branch 2. At what time of the yeere , or on what day our Sauiour was baptized . Naclantus in medulla Scripturae . Mem. 2. Branch . 2. The Cerenony concerning the scape-Goat and other solemnities vsed in the Feast of the Atonement , mystically fulfilled in our Sauiour vpon the day of his baptisme . Mem. 2. Branch . 2. Mem. 2. Branch 2. Mem. 2. Branch 3. §. 66. Mem. 2. Branch . 3. Mem. 2. Branch . 3. Mem. 2. Branch 3. Mem. 2. Branch 3. Mem. 2. Branch 3. * Isa. 35. 5. Mem. 2. Branch 3. Of the signe giuen to Hezekias for his deliuerance from the Assyrian ; and what the signes or circumstances of those times did fore-shaddow . Mem. 2. Branch . 3. * Vide leremy 34. vers . 13 , 14 , 15. Mem. 2. Branch . 3. * Vide Isay 11. vers . 16 , 17. Mem. 2. Branch 3. Mem. 2. Branch 3. Mem. 2. Branch 3. * Isa. 61. 2. * Reusnerus Naclantus . Mem. 2. Branch 3. Mem. 2. Branch 3. Mem. 2. Branch . 3. Mem. 2. Branch 3. Netser . Mem. 2. Branch . 3. Notes for div A04166-e20740 The Conclusion . * Rom. 1. vers . 16. What it is to be offended in Christ. The Conclusion . The Conclusion . Three originalls of dislike or offence taken against Christ by the lewes . * Iohn 1. v. 45 , 46. The Conclusion . The Conclusion . The Conclusion . The Conclusion . The conclusion . The Conclusion . * Luk. 4. vers . 23 , 24 , 25 , 26. 27. The Conclusion . The conclusion . * To this purpose the Apostle , Hebr. 12. interprets the Prophet Isay , chap. 40. vers . 3. by himselfe , chap. 35. ver . 3. The Conclusion . The more speciall offences , which this age is as ap● to take against Christ as the Iewes were . The Conclusion . The Conclusion . The Conclusion . The Conclusion . The Conclusion . The Conclusion . The Conclusion . That kneeling at the sacred Cōmunion , is a gesture most decent , and most consonant to the analogie of faith . The Conclusion . The Conclusion . The Conclusion . The Conclusion . The Conclusion . The Conclusion . The Conclusion . 
A19902	----	The holy roode, or Christs crosse containing Christ crucified, described in speaking-picture. / By Iohn Dauies. Davies, John, 1565?-1618. 1609 Approx. 152 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A19902 STC 6330 ESTC S105199 99840928 99840928 5472 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19902) Transcribed from: (Early English Books Online ; image set 5472) Images scanned from microfilm: (Early English books, 1475-1640 ; 985:9) The holy roode, or Christs crosse containing Christ crucified, described in speaking-picture. / By Iohn Dauies. Davies, John, 1565?-1618. [80] p. Printed [by Iohn Windet] for N. Butter, London : [1609] In verse. Printer's name and publication date from colophon. Signatures: A-K⁴. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Crucifixion -- Poetry. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE HOLY ROODE , OR CHRISTS CROSSE : Containing CHRIST Crucified , described in Speaking picture . By IOHN DAVIES . And who in Passion sweetely sing the same , Doe glorifie their owne in Jesus NAME . Crux Christi clauis Coeli . LONDON Printed for N Butter To the Right Honourable , well accomplished Lady , ALICE , Countesse of Derby , my good Lady and Mistresse : And , to her three right Noble Daughters by Birth , Nature , and Education , the Lady Elizabeth , Countesse of Huntington , the Lady Francis Egerton , and the Lady Anne , Wife to the truely Noble Lord , Gray , Lord Chandois that now is ; be all Comfort when so euer CROST . THough long , yet ( loe ) at length What was design'd , To you and yours ( great Lady ) now is come To your faire Hands , to mooue your fairer Minde To minde His paine that is true pleasures Summe : For , Siren-pleasures , that but Sense allure , Must with the pleasures flowing from this paine Be clens'd ; else those will runne to Helles impure ; While these to Eden faire reflow againe . The Crosse ( true Tree of life ) doth fairely grow In midd'st thereof ; of whose fruite if you taste The Nectar'd Iuyce will so your Soule oreflow That She will be ioy-drunke with that repast ! To Flesh and Blood this Tree but Wormewood seemes , How ere the same may be of Suger-chest ; But* That which quickens Flesh , the Crosse esteemes To be , of Comforts , better then the best ! Vpon the Crosse ( as on a Touch ) we may Trie our Soules value whether great , or small : If there , it ( washt with Water-Strong ) doth stay , We may be sure it's most Angelicall ! But ( with a touch ) if from this Touch ( the Crosse ) It fleetes , as if the Crosse did Crosse i'ts kinde , Then , doth it shew that it is full of Drosse , Till in Afflictions flames it be refinde . But you ( with Salomon ) haue erst suruaid ( Nay prou'd ) the value of Earthes deerest Ioyes ; Then hardly can your Iudgement be betray'd , Vnlesse sense will not see their felt annoyes . Now , as you are the Roote from whence doe spring True royall Branches , beautifying their Stocke ; To this Tree beare them : and , faire Branches clinge To It , as Iuy to th' immortall Oke : For , roiall Branches to the royalst Tree Doe cleaue by kind , sith there they kindly thriue : Then , Ladies , of this Tree embracers bee Which , when ye die , will make you more than liue ! When sensuall pleasure filled hath a Cuppe Of her sweete Liquor for you ( sith too blame ) Stirre it about before yee drinke it vp , With some parte of this Tree to purge the same , Els , like sweete Poison , it will bane the Soule ; But , highly-lowly Ladies , ( good , as great ) Your great Minds Powers ( borne great ) can soone controule Vaine Pleasures siege , and so their Spoiles defeate : For , Pleasures most ore'come the weakest Minds Vnfenc'd with Vertue , lying ope to Vice : Whose Iudgements eury flash of Pleasure blinds Borne but to Honours shame and Preiudice . Then , O firme Quadruple ( in Vnitie ) Of highly borne , ( so , kindly noble ) Hearts , I wish all Pleasures flow from Caluery , ( Most holy Mount ) into your inward'st parts . And stil I 'le pray ( without Times smallest losse ) The Crosse may blesse you from your Comforts Crosse. Your Honors humble Seruant , and deuoted Beadsman . Iohn Dauies . ❧ To the Authour . THine Art and Subiect both such Worth containe , That thou art best requited in thy paine . EDVV. HERBRET Knight . ¶ TO M. IOHN DAVIES , my good friend . SVch men as hold intelligence with Letters , And in that nice and Narrow way of Verse , As oft they lend , so oft they must be Debters , If with the Muses they will haue commerce : Seldome at Stawles me , this way men rehearse , To mike Inferiours , nor vnto my Betters : He stales his Lines that so doeth them disperee : I am so free , I loue not Golden-fetters : And many Lines fore Writers , be but Setters To them which Cheate with Papers ; which doth pierse , Our Credits : when we shew our selues Abetters : To those that wrong our knowledge : we rehearse Often ( my good Iohn ; and I loue ) thy Letters ; Which lend me Credit , as I lend my Verse . Michael Drayton . Ad Libri Lectorem . WRite on , and haue the Palme : continue still In sacred style , to treate of Powres diuine : Inuoke no mortall Grace : for , Angels will From Heauen descend , to grace this Tract of Thine , Changing each blacke into a golden line . Write on : O blessed Subiect ! God , and Men , In Heauen , and Earth , approoues , applaud thy paines : Zeale seekes not Art : yet , see no barren Pen To common Trifles hath enlarg'd the reines , Nor suckt the borrowed blood from stranger veines . Hence , All distrest may to their Soules apply True , sauing Comfort : for , the Loue that could Enforce a God for wretched Man to die , Curst , crost , and scornd , tormented , bought , and sold And all for such , to whom such Grace he would , Cannot , in Iustice , but extend reliefe To such as mourne their sinnes , and rue his griefe . Thrice happy then be Thou , stird vp to spend The Guifts he giues thee , to so blest an end . N. Deeble . To all passionate Poets . YE Poets , that in Passion , melt to Inke , VVherewith Melpomen drawes her saddest Lines , So melt ; that so my thirstie Pen may drinke Of you , made Liquid for the sadd'st Designes : For , were all Spirits of Poets made intire , And I therewith inspir'd ; and , had I Pens Made of Times saddest Plumes , yet full of Fire , All were too cold for Passion for these Threns ! Here is a Ground for Art , and Sorrowes Soules ( Diuinely holpe ) to prooue their Descant on : This VVorld of Griefe so whoorles on Passions Poles That still it Varies , though it still be One ! Then Braines , if ere yee did your Owner steed , My Heart hereon , through my Pen , make to bleed ! IOHN DAVIES of Hereford . THE HOLY ROODE OR CHRISTES CROSSE . SONET . SInce all , that All , is altogether vaine , Vncertaine , mortall , momentanie , vile , VVhich this Sin-Biac'd Bowle , the Earth , containes , My Penn an Heau'nly Ditty shall compile . Uouchsafe , sweet Christ , my Paper , be thy Crosse : My Pen , that Naile , that Nail'd thine holy Hand : Mine Ynke , thy Blood , wherewith thou didst ingrosse Th' acquittance of my Uowes infringed Band : The Subiect of my Songe , let be thy Glory ; The Burden of the same , thy Glories praise ; The Summe whereof , thy Passions sacred Story , Let these be all , and some of all my Laies ; For , heau'nly Quires , by nature , do reioyce VVhen Art , in Graces Quire , reares Natures Uoice . WHile that blest Body , Sauiour of each Soule , ( Whose Bodies are the Temples of his Spright ) Hung on the Crosse , by Death , DEATH to controule The Temples Vaile Stones , Graues , Earth , Skies , and Light , Rent , claue , op't , quakt , and ( thundring ) waxt obscure , To see LIFE dye , and Griefe theire God deuoure ! These lifelesse Bodies , wanting Soules , and Sence , ( With sense of his Soules , Soule-tormenting , smart ) Condole ( prouok't by Pitties violence ) His paine ( though they of paine can feele no part ) They sencelesse are , yet paines that sence exceed , Make their obdurate sencelesse Hearts to bleede . And wilt thou Man , Gods Image , Angells Lord , Emperor of Earth , and all hir Brest doth beare , Made so ( in loue ) by him , not him affoorde ( Seeing Him dye for thy Loue ) one silly Teare ? O Aire and Earth why doe ye not conspire To burne this Turfe , that Water wants , with Fire ? Aswell the Crosse , the Hammer , Nailes , and Speare , Did crucifie thy Iesus , as the Iewes : No , no , thy sinnes his Crucifiers were ; That by his death , they might their life excuse . O Synne how sinnefull art Thou , sith thou must Excuse thy Crymes , by crimes much more vniust ? I st not enough the Soule quite to subuert Wherein Thou liu'st , but must thou spoile Him too Through whome the Soule doth liue , by whom Thou Art ; And so do That , that doth thy selfe vndoo ? Then , blame not Faith , thy foe to spoile thy State When thou thy selfe , thy selfe dost dissipate . Thinke Man ( whose Feete are swifter fa●re then Thought To doe what ere is opposite to Good : ) Thinke that thou seest him on his face longe straught In Praier , and in Passion sweating Bloud : Sith from al parts for Thee his bloud out flies , Giue Him one Drop of Water from thine Eyes . A Birde there is ( as Pliny doth report ) That in the time of treading sweateth bloud ; That Birde , Ciconia height sweates so in sport , But this kinde Pellican in maestiue moode : So That , in pleasure , sweats begetting young , But This , in Paine with sanguine sweate among : This kinde , most kinde , Soule-sauing Emperick His owne blood broacheth so our Soules to saue ; And for our Healths He maks his owne Heart sick , Yea dyes : that by his Death , wee life might haue : Then sith this blest by-parted Man-god dies For Mans loue , Mans loue should be like likewise . Thinke now thou seest ( O ioy-griefe-breeding sight ! Ioy for his merit , griefe for his annoy ) Perditions child with Men , Swords , Staues , and Light , The Lord of Light to catch , and so destroy : Now thinke thou seest that Reprobate by birth , ( With kisse ) betray the Lord of Heau'n and Earth . Then see , ah see , how They ( Limbes of that Lord That Lords it in Deaths gloomie Continent ) His tender hands bind with a boist'rous cord , So strait , that straight , with rigour violent , It seemes to cut in two those tender hands , For , soft flesh yeelds , when such rough force commands . And canst Thou see , ( O Thou thou carelesse Man Thou worme , thou insect , slaue to base Contempt ! ) Freedome thus bound for thee ? if so thou can , And yet liue loosly , th' art from grace exempt : O that the God of grace , as Man should die For man , whose grace in loosenesse most doth lie ! Now thinke , O thinke , thou seest those hounds of hell , ( That yelp out blasphemies about their pray ) With vngraue gate , to runne doe him compell , And with tumultuous noyse him lead away : Ah see how He that staid the Sunnes swift course , Through thicke and thin doth ( sta●lesse ) run perforce ! Ierusalem , O faire Ierusalem , Figure of Heau'n , built on celestiall soyle ! Yet wast beheau'nd through blessed Bethelem , Shall yet her heau'ns blisse in thee suffer foyle ? O be thou not ingrate , but dash to dust ( With thine owne downfall ) thine owne folke vniust . Thinke now thou seest the sonnes of Babylon ( Infernall furies ) furiously present Meekenesse it selfe , this harmelesse holy One To Annas , high Priest , low hels President : Where he with armes and hands ( meeke lambe ) stands bound , To heare , what sense of hearing might confound . Here Truth it selfe with Falshood fowle is charged , To which for making mild and iust replies , A cursed Fist on his blest face discharged A furious buffer that enflam'd his eies : Ah see thy God how he doth reeling stand , With blood-shot eine by force of hellish hand ! O damned hand ( fell engine of reproach ) How dar'st thou strike that awfull sacred face , Before whose dread aspect the Heauens crouch , Before whose Maiesties most glorious grace The Seraphins with reuerend feare doe quake , And all th' infernal Legions trembling shake . What franticke fit , what rage did thee incense , What fiend , what desperat furie made thee dare To offer him that barb'rous violence , That is of God the liuely Character ? Why didst not dread lest his high hand of powre Vpon thy pate would suddaine vengeance powre ? Saw'st thou not Iustice sitting in his Front , As well as Mercie in his eies to sit ? Did both at once thy cruell eies afront , And yet thy heart and hand not staid by it ? Did Deitie in his face make a stand Yet That not make thee ( Diuell ) hold thy hand ? Then is it cleere thy Hand is none of thine , ( Much lesse thy Heart that did thy Hand direct ) But it is Hels , and wrought Hels damn'd designe ; Or els that Grace , that Face might well protect : Nere durst the Diuell tempt him with such force , Then though the Fiend be selfe ill , thou art worse . Canst thou ( O tell me , tell me canst thou ) Man , With th'eie of Thought , behold this drierie sight With dried eies ? Those eies that whilome ran With blood for thee , wilt not one drop require ? Why should the Sunne and Moone ( the Heau'ns bright eies ) Then looke on thee but as thine enemies ? Now thinke , O thinke , thou see'st ( O sauage sight ) His foes inhumane hale him thence in haste Along the streetes with clamour , rage , and spight , To Caiphas house , where he was so disgrac't As neuer Man , much lesse a God could be , Yet neuer God more good to man than he ! Bound ( as before ) he stands , ( in whom we rest ) Afront the face of that pernitious Priest ; Who , with the Scribes and Elders , there are prest In their reproachfull slaunders to persist : Meane while ( meeke Soule ) though he from guilt be cleare , Yet stands he mute , as though he guiltie were . See the coniuring , proud , remorcelesse Priest Rend , in fell rage , ( too like a furious fiend ) The pompous vestures of this Pithonist , When Christ doth ( vrg'd ) aright his cause defend : Whereat the rest , in depth of scorne , and hate , His diuine Truth , with taunts doe deprauate . And to expresse the rancor of their spight , They blindfold him , and make his face as t' were A Drumme , to call his Foes against him to fight ; For , still a tab'ring on his face they are : So fast their fists doe fall as Drum-sticks , while The Drumme doth sound Alarum to the broyle . But that which doth all credit farre exceed , ( But that all credit to this Truth is due ) They in his louely Face ( O loathsome deed ! ) Doe spitting spall , or rather spalling spue ! O Heau'ns can ye endure to see your King More vilely vs'd than Toad , or vilest thing ! O wonder ! farre surmounting wonderments ! O more than most profound humilitie ! Doe they ( fiends ) varnish with fowle excrements , That Face whose grace the Heau'ns doth glorifie , And he endure it ? what should we endure When he ( most pure ) for vs was made s'impure ? Men if they spit doe choose the fowlest place VVhere to bestow their eie-offending fleame : Is no place fowler than his heau'nly face To cast that filth that reaketh hellish steame ? O dongue , O dust , O heire of rottennesse , VVilt ere be proud seeing such humblenesse ! God silent is whiles Diu'ls doe spit on him ; The heau'ns are whist , whiles hell reuiles their Lord : The measure of abuse , vp to the brimme , These hellish furies fill in deed and word : VVhat could Gods hate inflict ▪ since hell began That was not heaped on this God and Man ? The wound was sore that crau'd a salue so sharpe : The disease shamefull that fowle shame must cure : Though Dauid healed Saul with sound of harp , Our Dauids selfe must swoune ere health procure : So many Sauls possest with Sathans store , Must make the remedy exceeding sore ! O Pride ! the swelling Sore that nought can swage , But such extreame deiection of the Highest ; O Sinne ! that do'st within the marrow rage , Can nothing kill thee but the death of Christ ? O depth profound of Heau'ns iust doomes ! who may Tracke out th'Almightie in his pathlesse way ? He ( patient ) beares these contumelious wrongs , So to supplant the kingdome of our pride ; He , ( onely wise , knowing what to all belongs ) Knew base we were , vnlesse he should abide Basenesse it selfe , to honour vs thereby , And knewe we could not liue , but he must die . Thinke now how he , that giues eternall rest , Did restlesse passe away that hellish night ; VVhere Darkenesse children still did him molest , VVith whatsoere his soule could most despight : If any ( forc'd by sleepe ) began to nod , Like Diuels they wake themselues by grieuing God. There sits he blindfold , that doth all things see ; Bats flying in his face , that light doe loath ; Each one as irefull as an angrie Bee Doe sting his blessed Soule and Body both : O restlesse hate that rest reiects ; wherefore ? Because the Lord of Rest should rest no more . Ye heau'ns weepe out your world-enlight'ning eies ; Showre downe the Sunne and Moone in Teares of blood : So ( in grosse darkenesse ) make a Deluge rise Of Gore , to glut these furies with that flood : For , such a bloody worke of darkenesse done ( By fiends , or furies ) nere saw Moone nor Sunne ! O hell , that do'st all Cruelties surround , Blush with bright Flames ( that blacke to burne are wont ) Vntill thy faces flush these fiends confound , Sith thee in crneltie they farre surmount : Light them with flames , coufounding with their light , To see the meed of their past hellish spight . But , O fraile Muse , be not transported so ▪ VVith passion past the patience of thy Christ ; VVho praies for those that thus doe worke his woe ; Then ( O ) doe not his praier so resist : But he is God : but meerely Man can nere Endure such liellish rage to see , or heare ! Kind Nature , Night ordain'd for sweet repose To tired lymbes , and wits , through Daies turmoile ; But they the same quite opposite transpose , And in tormenting Christ , themselues they toyle : How can it be but , in eternall Night , Iustice , with restlesse plagues , should them requite . VVhat diff'rence is betweene those Hymnes diuine The Angels chaunt vnto his praise in heau'n , And these discordant Notes of harsh Repine They are as Fame , and Shame , no lesse vneu'n : For , Sanctum , Sanctum , sing those sacred Quires , But , Crucifige , Crucifige , theirs . O sweet celestiall Spirits Angelicall Are ye not maz'd with worlds of wonderment To see the Subiect of your Praises all To such shame subiect , yet therewith content ! Your Tongues vnable are , though most diuine , Such Paine and Patience rightly to define ! What temper is that heart , that is so hard That feeling this , from bleeding yet forbeares ? VVhat substance are those eies , that in regard Of this distresse , dissolue not into Teares ? If Eies seeing this , melt not , and Hearts that feele , They are not Hearts , nor Eies , but Flint , or Steele . But harke ! now Crowes and Curses interchange , The Cocke and Peter striue to crowe , and curse ( Who should exceed ) but Peter ( O most strange ! ) Giues Three for Two , and yet he had the worse : VVere not infernall Legions and thefe Fiends Ynough to vex thee Christ ? but must thy Friends ? Wert thou so hardie Peter in thy word , What time , in peace , thou vowd'st with him to die ? And wert thou no lesse hardie with thy Sword In the first fight ? and , from him now wilt flie ? That Man that ouercomes must weare the Crowne ; Thou art no Man , a Wo-man put thee down . Though All forsake Him , thou wilt neuer faile Him : These be thy vaunts , and ( vaunting ) this did'st vow ; Yet thou , with griefe , do'st with his Foes assaile him , And to a Maid , more than a Maid , do'st show Thy woman-weakenesse , weaker than a woman , For , better is a woman farre , than no man. Saw'st thou that Man was God ? yea God and Man In all his workes ? and did He by his pow'r , Strengthen thee Weakling , ( for , He all things can ) To march vpon the Seas foot-failing floore ? Saw'st thou by Reuelation , He was Christ ? And yet , for feare of his Crosse , him deni'st ? Fear'st thou that Crosse , that is the Tree of Life ? What! loath'st thou Death ? and yet do'st feare to liue ? Do'st strife eschew , that is the end of strife ? Wilt thou not take , because thou wilt not giue ? Is thy Soule rationall ? and yet thy Soule Doth Reasons reason brutishly controule ? Did He in loue ( O 't was a matchlesse fauor ! ) Take thee with him ( more firme to make thy faith ) To see God , this God glorifie on Thabor ? And , heard'st his voyce , whom Heau'n and Earth obai'th , Say 't was his Sonne , more bright than Sunne , thou saw'st Yet from God , and his Sonne thy selfe withdraw'st ? Soule-wracking Rocke , ( Faiths Rocke of ruine ) Peter , Art thou for Christ his Church a fit foundation , That in Faith , from Faith , sans Faith art a fleeter ? Tends thy faiths fleeting to Faiths confirmation ? If that stand fast , that hath so false a Ground , It most miraculous must needs be found ! Did'st thou desire ( with glorie rauished ) To Tabernacle Tabor there to dwell ? VVould'st thou in Heau'n with Christ be glorifi'd ? And not consociate him in his woes hell ? Art thou austere in life ? yet , sensuall , Thou Eschew'st the Gall , and wilt but Honie chew ? Gods Councels are his owne , therefore vnknownè ; All whose Intents no rules of Reason want ; Els , that to thee , he hath such fauour showne VVhat reason i st ? But , God is God , Igrant , By whose Prerogatiue he may doe All , And make thee and his firmer by thy fall . Do'st thou esteeme it such a fowle reproach To know that Wisdom whence all Knowledge springs ? Think'st it no shame to set such shame abroach As cracks thy credit , and the King of Kings ? Was Grace s'inglorious found , that for thy grace , Thoú gracelesly abiur'dst him to his face ? Could they acknowledge him that were his foes , VVhen thou deniedst him that wert his friend ? By thy deniall they might well suppose That he was such as ( falsly ) they pretend : Weepe Peter weepe , for fowle is thine offence , Wash it with Teares springing from Penitence . T' was time to turne His Soule-conuerting Eies To thee peruerted Peter , reas'nlesse Man ; Lest brutish feare , which did thee ( Beast ) surprize , Should make thee ( as thy selfe ) thy God to ban : Can Mercies eies behold a fault so fowle , With louing looke , and not in anger scowle ? They louing lookt ; O constant Lord of Loue ! What is vile Man , that Man thou valuest so ? Must his Redemption make thy heart to proue ( Though he false-hearted be ) such hels of woe ? Let Loue it selfe , this Loue alone admire , That loues for hate , and dies through Loues desire ! Those glitt'ring Sunnes ( his bright transpiercing eies ) On Peters eies , as on two Fountaines , shine ; By whose attractiue vertue Dropsarise , Then downe distill in showres of Angels wine : Who with heau'ns hoast therefore , their tongues imploy To praise their God , in hymnes , starke drunke with ioy ! VVho cannot loue , to thinke on loue so high , That loues in Mercie , Iustice Obiects hate ? Yea , loues a Man that doth that loue defie ; VVho cannot die for such loue , liues too late : Let neuer Adams sonnes , through Eaues offence , To God and Nature vse such violence ! This hellish Night beeing ended , then suppose This heau'nly Day-starreled to Plutos court : ( Pilats I would say , but respect of woes He there endur'd , made true , and false report ) Yet did this Comet cleare make Pilate pause , Ere doom'd him as contagious by the lawes . In the diuine sweet features of his face , ( That might an heart of steele relent with ruth ) Pilate , no doubt , beheld a world of grace , And well perceiu'd his Innocence and Truth : Yet must he die , doe Pilate what he can , And for his Iudge that Monster is the Man. To doome to death Rights wrongers is but right , Although we wrongfully , doe deeme them so ; That 's wronging Right , as Men , that haue no sight In that which righteous God alone doth kno : But when the Conscience cries the doome is wrong The tongue pronounceth , Hell confound that Tongue . Dismist by Pilate , see thy most iust Iudge From this Iudge most vniust , led to a King Much more vniust ; loe , how Hee 's forc'd to trudge Through thicke , and thin ; harke how their clamors ring About his Eares ; and , see the people flocke To see whereat to wonder , gaze , and mocke . To Herod come , that long had long'd to see him , See now ( as if some Iuggler he had bin , That would shew tricks to all men that would fee him ) How he prouokes Him some trick to begin : But , for He silent stands , and thwarts his mind , He holds Him but a Foole , and foole vnkind . Oye great Princes little doe ye know What wrong you doe vnto your high estate , Tinsult through pompous pride , on States below , And thinke all Fooles not frolickt with like Fate : Ye are no Gods , and therefore know ye not Whom ye abuse , and what may be your Lot. This Foole , wise foole , holds Him , full wise , a foole ; And on the Mantle must , that fooles doth fit : He learn'd his wisdome in grosse Follies schoole , But , Wisdome on her Throne in Christ doth sit : One seem'd , not was ; the other was , not seem'd ; Yet seem'd a God indeed , though Man was deem'd , He man was deem'd indeed , that stird vp strife , And crost the course the way ward world still runnes : Life was accus'd , with deadly sinne , in life ; God , was a Diuell deem'd , by Sathans sonnes : A Diuell deem'd , or Man that had a Diuell , But such a Man is worse , or full as euill . But , Wrong ( that wrencheth eu'ry right awry , And doth her selfe , her selfe oft contradict ) That Supposition now doth flat denie ; And for a foole hee 's tane , and nam'd , and nickt : Had he a Diuell bin , or they as wise As Diuels be , more smooth had bin their lies . Here Wisdome , that baptizeth with his Sp'rit All godly wise , is baptiz'd for a foole : Their angers glowing heat , with this despight , They thinke , in red-hot raging hate , to coole : If his loue lik'd the foole , that fooles detest , For vs poore fooles , he lik'd that he lou'd least . Olet , yea let weake Humane-wisdome vaile Her Peacoks plumes , and make swift wing from Fame ; By this Example let her courage quaile , And haue no heart to hurt her Honors shame : If he whom Angels praise , and Heau'ns adore Endure such shame , let Earth seeke fame no more . He was accus'd , of what not ? so 't were euill ; Glutton , Wine-bibber , loath'd Samaritan , Dam'd sinners coapesmate , one that had a diuell , Soule-slaying Schismaticke , nor God , nor Man , But Hatreds Hydra , bred in Stygian Poole , And to conclude all clos'd all with the Foole. O had I Art to satisfie Desire , ( That would , with Words , throwe downe Mans pride to hell ; That would past Heauen , if it could , aspire ; And makes the Bulke with ranke ambition swell ) I would vpon this Ground , set such a Straine As should surmount the reach of Voyce , or Braine ! Meekenesse looke on thy selfe , and blush for shame To see thy selfe , thy selfe surpassed so : Humilitie , low , low , stoop thy high fame , Thou art surmounted farre , farre , God doth kno ! Thou boundlesse flood of Vertues confluence , Thy bounds in him haue endlesse residence ! Looke Glorie on thy Lord , thy God behold , Inuested with Contempts derided coat ; Yet see what constant Grace his face doth hold ! O earth , fraile earth , thy Props strong patience note ; And neuer lift thy selfe , thy selfe aboue ( To loue thy selfe ) vnlesse this Lord to loue ! See , see , how he , in midst of all Extreames , ( The proper Place where Vertue is confi'nd ) Though mad Misrule his name , with shame , blasphemes , Yet his rare patience passeth humane kind : Which well be wraies this Man is more than man That loues for hate , and bl●st , when Spight did ban ! How mute was he among so many lies , Lowd lies ( God wot ) braid out by his Accusers ? How still ( meeke Lambe ) among so many cries Offowle mouth'd hounds , his hunters , and abusers ? In few , he show'd so many Guifts of Grace , That men might cleerely see God in his face ! God in his face for , mong the sonnes of men Was not a fairer , or Forme more diuine : The Paragon of Beau●ie was he then , Which , in his sacred shape , did brightly shine : For Beautie was constraind her selfe t' excell , When shee him made faire without Parralell . Yet could not so great grace , ( Grace , great as God ) Infus'd in all his parts , protect this Man From the most roguish Whip , and slauish Rod ; But , he must brooke them both ▪ doe what he can : And yet he did what none but God could doe ; Which he , they sed , did like a diuell too ! But , what will not Spight say , to worke her spight , Against what Good soere , that thwarts her will ? Shee 'l call the brightest Day , the darkest Night ; And God , a Diuell ; Good , the cause of Ill : For , if her Conscience once be cauteriz'd , Shee is a very Fiend and worse aduiz'd ! For , Rage is mad and cares not what shee doth ; And Spight , enraged , cares lesse what shee saies : Then what 's to be expected from them both ? But Words and Deeds that God , and Man dispraise : Though God raignes ouer All , by Natures right , Yet is He subiect to Mans hate and spight ! The Heauens Sou'raigne , is thus subiect made To Hels damn'd vassals vilest villanie ; Yet Faith , and Reason , discreet Soules persuade , That Hell is subiect to Heau'ns Deitie : Then by this short account , which yet is right , Hell is not halfe so bad as Hate , and Spight . Yet , though they befarre worse than what is worst , They ( onely ) fill the Iewes hard , hollow hearts : From whose aboundance their tongues ( most accurst ) Doe speake ; and so are mou'd their other parts : If Hate , and Spight , be curst Hearts onely mouers , They must be Murders spightfull-hatefull louers . These spights thus past , ensues Spight , past despight ; For , to the Piller bound , Hee 's post alone : Without one friend t' entreat , or wrongs to right ; Compast with Hearts ? nay Stones , more hard than stone : For on his virgin skin ( most delicate ! ) Flesh-tawing Whips engrosse the deeds of Hate ! And yet this was but Pilats fauour to him , A fauour with a witnesse , witnesse Wounds ! Nay rather Wound ; for , they , quite to vndoe him , With wounding Stripes , each Wound , in one confounds : For , from his Heeles to Head He doth appeare Not as a Man , but gastly Wound he were ! O Heau'ns ! wrap ye the Earth with endlesse Wonder ! Gaze Angels with immortall admiration ! Great Thunderer ! why do'st forbeare to Thunder ? And dash to dust this brasse-neckt Generation ? It well appeares th' art from all Passions free , That art not passion'd passions such to see ! O! can the Heart of Flesh be steeled so , Or Steele it selfe , so Adamantine made , As but t'vphold the Eie to see this woe , And Heauinesse the Heart not ouerlade ? Then may I boldly say , if so It can , There 's nothing harder than the Heart of Man ? O! that there were some new words lawf'lly coyn'd Much more significant than currant'st words ; Or that all wofull words in one were ioyn'd ; And by that one more made , as Art affoords , I would ( though all , and more , too little were ) Make this his Plight , in colours right , appeare . Can any Thing , that hath but feeling sense Be so obdurate ( though it feele it not No otherwise than by Intelligence ) As not to melt away , in Passion hot , To see these Passions ? Passions call I them ? Yea so ; but , yet much more than most extreame ! Romes World commanding Nation ( though prophane ) Did priuiledge their People from the Rod : Are ye ( Iewes ) for an holy Nation tane ? Yet whip vnholily Heau'ns holy God ? Whip him that with an yron Rod doth bray All flesh to dust , that dare his Word gainsay ! This sight doth c'oud , with care , the Heau'ns bright Eies , To see such glorie dim'd with such disgrace : Good-nature hardly can it selfe suffize With Teares , to mollifie this most hard Case : For , thus it stands , Christ ( God and Man ) abides That Man , to heale himselfe , should wound His sides ! The plague for Slaues , on him these Slaues inflicts The Whip's for Slaues , or Rogues that be vnruly : Yet Tyrrany , that good Lawes interdicts , On Innocence and Truth doth lay it truly : Truely their Falshood , and their Tyrrany , Is true Idea of all villanie ! If stones did , welling , streame forth Water store , What time meeke Moses rod had strooke the Rocke ; Then , if we see our Rocke of refuge gore Rent out by whips , and not our Founts vnlocke To let out water-drops , It to condole , T' were pittie Mercies drops should purge our Soule . O depth past sounding ! Way past finding out ! Didst thou in knowledge infinit foresee That Man should fall , ( made mutable no doubt By thine owne hand ) thus to be raiz'd by Thee ? From all Beginnings pleasure tookst in paine , To make the Slaue for whom thy selfe was slaine ? Here Flesh lay finger on thy mouth that mumbles ; Dispute not Wisdoms will , nor Mercies pow'r ; Suffizeth thee that Grace her glory humbles To lift , base thee , to top of Glories tow'r : Doe thou admire in silence , This , so geason , Because the Cause thereof surmounts thy Reason ! For , this is such a gulph of mysterie , That Angels , Saints , nor God , as man can sound ! It 's darker farre than hell to Reas'ns bright eie ; Wherein no rest nor bottome can be found : The Sunnes ecclipse the eies of flesh annoyes ; But , Reasons eies Gods sonnes ecclipse , destroyes ! God did from all eternitie foresee What man would doe ; and , what was Christ his lot : Then might haue chosen to haue made man Be ; And so haue spar'd Christs paines , that spar'd him not : But , that He ( knowing all ) gaue way to It , Confounds , in endlesse maze , all humane Wit ! Iustice , and Mercie , as it seemes to sense , Were most impatient of their quiet rest ; ( Sith Vertues worke , to show their excellence ) Which made deepe Mercie , Iustice high , digest ! For , other reason , Reason cannot giue , To make Faith such a mysterie beleeue . Had Men and Angels in their Iustice stood , Then , diuine Iustice vnimploid had bin ; And , Mercies pow'r had nere bin vnderstood , Had it not bin for , most rebellious , Sinne : Then , did mans fall make resting-Mercie rise , To striue with Iustice for Gods glories prize ! Nor , wast alone for his owne glorie meere That he did man create , or re-create ; But for mans good ; that so he might appeare ( That Nothing was before ) in blessed state ! For , with that Glory He could pleas'd haue bin Which ere Worlds were , he had himselfe within ! Yet seeing Nothing , nothing can deserue ; And man , of nothing , beeing Some-thing made , Yea , such a Some-thing , as all things doe serue , That God is good to man , it doth persuade : Then to the glorie of his goodnesse , Hee Made himselfe man , for man , and man to Bee ! And , is Gods glorie so high priz'd a thing , That sor It He his owne heart-blood will spend : And from the height of heau'n himselfe to fling To hell , to make his Glorie so ascend ! Then , mad are men , who for his glorie Were , To set at naught a Thing that is so deare ! Then , what are These ( what shall I call them ) Iewes ? ( The nam 's too good , though now it 's worse than ill ) What , what are they that so great grace refuse , And in disgracing It continue still ? Hell , name thine owne ; sor , too poore is the diuell To yeeld , or name a Name so rich in euill ! God damn'd the Diuell , for one sinfull Thought , And , put him quite past hope the help of grace : But , He the Iewes hath from damnation bought ; Yet still they seeke that Goodnesse to disgrace ! Then , cleere it is , the Iewes , so sold to Euill , Are farre worse , than what 's farre worse , than the Diuell ! Now , thinke thou see'st this Soule of sacred Zeale , This kindling Cole of flaming Charitie , Dispossed all in post ; not for his weale , But , for his further future miserie . Here see the true Character of Distresse For pitty show'n to people pittilesse ! O God! what Man , this miserable Man , Would not haue pittied ? and with woe haue pin'd ? No Eies can weep , except for this they can ; Griefe comming not for This , comes out of Kind : Then what kind are those Men that ioy at This ? No name can name them , they are so amisle ! Christs darling Gospeller mu'sd that the Iewes Ador'd not Christ , as Iesus , for his deeds : More mai'st thou wonder ( Saint ) that I refuse To doe His will , for whose amisse He bleeds : Wonders , haue lesse force to confirme beleefe , Than to confirme true Loue hath his true griefe . What violence ( surmounting violence ) Vail'd his high Maiestie to state so vile ? Was it not Loue in highest excellence , Man vnto God , by Both , to reconcile ? For , God , and Man , did God , and Man accord , Through Loue , that nere agree'd but with this Lord ! O Man ! canst thou , canst thou O vnkind Man , A moment breath , and not breath out his praise ? What! is thy mortall life but on short Span ? And wilt not loue his long loue , thy short Daies ? T' were pitty then a Gods heart-blood should be Like worthlesse water spild for louing Thee ! But looke ! ( O Heart-diuiding dreyrie sight ! ) See , see thy Iesus ( O flint-hearted Iewes ! ) King'd with a Crowne of Thornes ( O spightfull spight ! ) Of piercing Thornes , that doe transpierce his Browes ! See how they mall it on , in ruthlesse rage , That Thornes doe seeme his Braine-pan ( bruiz'd ) to gage ! Daughters of Sion , see King Salomon , Crown'd , by his Mother on his Mariage day ! Ye Sonnes of Salem , see Gods glorious Sonne , Enrob'd with Wounds , and Blood , all goarie-gay ! All gentle Iosephs weepe , none can doe lesse , To see your Brother brought to such distresse . Is that Head crown'd with Thornes , vpon whose Crowne Depends the highest Heau'ns resplendant Roofe By whose * reuulsion It would soone fall downe , Yet did a weake Post hold this Prop of Proofe ? Who brought this strong Alcid●s downe so lo ? T' was I his Deianire that seru'd him so . Yet , Heau'nly Hercules , though plagu'd thou be , Thy Hydra-labours will thee Deific ; We , Pagan ▪ Ofsprings , aye will honour Thee , Not as a Semi , but sole God ; and cry Holy Holy , Holy , Iesus Christ , Lord God of Saboth , our true Eucharist ! O thou all-powreful-kind Omniparent , What holds thy hands that should defend thy head ? Is Sinne so strong , or so Omniualent , That by Her pow'r , thy pow'r is vanquished ? Why , Sinne is Nothing ; O! then Nothing ist That binds thy Hands , that nothing can resist ? Thy Head all heau'nly wisdome doth containe , ( That 's onely wise ) and stands it with the same To weare a Crowne that yeelds both Shame , and Paine , And so seeme proud of Dolor , and Defame ? Art glories God , and Pleasures Soueraigne , Yet lett'st their Contraries ore thee to raigne ? Could not thy Head , that compasse can , what not ? Compasse Mans deere Redemption with lesse losse ? Thy wisdome neuer can be ouershot ; Then , shot the same at such a Crowne and Crosse ? O strange ambition of Humilitie , To couet Hell , to giue Hell , Heau'n thereby ! For , what 's the World , but Hell ? yea , Hell at best ! Yet , for the World , He brookes these Hels of woes ; That so the World of Heau'n might be possest ; For , with his Saints , through Hell , He thither goes : First He is Crown'd , then Crost , both with annoy ; But they are * Crost , then Crown'd ; and both with ioy ! But , O my Soule ! to stirre , in thee deuotion , Vpon this ground of Griefe thine Eie still fixe : See here the King of Heau'ns Earthly promotion , Crown'd with sharp Thornes , and made a Crucifixe ; Which ( bruzing ) broach His Browes ; lo , for our sakes , His Head is bruized , that should bruize the Snakes ! To King Him right , Hee 's Scepter'd with a Reed ; As if his Kingdome were but like a Kex : Then crouch they with , Haile King : Then straight Areed , Who smote thee Iesus ? Thus his Soule they vex : O Bat-blind Fooles doe ye infatuate That Wisdome that makes Wisdome gouerne Fate To pitty wretched Wights , orewhelm'd with dole , An humane dutie t' is , which Men should doe : But , to deride a poore distressed Soule , A sauage part it is , and damned too : Yet , such is their damn'd in humanitie , That they make merry with his miserie ! O Thou that do'st the Heads condecorate Of Kings Terrestriall , with Emperiall Crownes ; Why lett'st weake Wormes thy Head dedecorate With worthlesse Briers , and flesh-transpiercing Thornes ? It 's to acquite the Pennance of our Pride By this Poll-deed , with Blood exemplifi'd ! The Speare the Pen , his pretious Blood the Inke , Wherewith he , Iesus , to this Deed subscrib'd ; And Consummatum est , the Seale did sinke To our Quietus est , that were proscrib'd : Then , by that Iesus sign'd so with his Hand , Seal'd with his Gore , we cleare discharged stand . Ah might it please thy dread Exuperance , To write th'excript thereof in humble Hearts And giue them vs : Then , by Recgonizance , Wee 'l aye be bound to praise Thee , for our parts : And if our indeuotion breake our Band , Our little All shall rest at Thy command . Our little All ; for , all we haue's but little ; Nay , lesse than nothing ; all we haue is Thine : Wilt haue those Soules which thou in vs didst settle ? Retake them as thine owne ; for , th' are diuine . Wilt haue our Bodies which thou didst create ? Then take them to thee thou true Panaret . Such forfeiture , were too too fortunate For such vnhappie Bodies , lucklesse Soules : Then , would we euer our Bonds violate , Sith Freedome so their forfeiture enroules In Booke of Life , in Heau'ns Exchequer rich , Where we , as free , as freely would keep touch . And thou my Soule should'st be the Antitype Of what thou art , sith thou art Slaue to Sinne : True Patterne of true Vertues Archetype Then should'st thou be ; and being , rest therein ! Yet resting so , that , thou shouldst euer moue To Him , that hath so deerely bought thy loue ! That though Confusion shall dispuluerate All that this Round , Orbiculer , doth beare , Yet , He that so doth supererogate , Shall aye , in order , my Thanks Organs heare : The Orbs of Heau'n shall stop , and Time shall stay ; But , they shall sound his Praise an endlesse day ! Faine would I fix my Thoughts , with these sharp Thornes , To these sore wounds , that these sharp Thornes doe tent ; Such Sight a squemish stomacke ouerturnes , But comforts mine , with Matter subiacent : My Thorny sinnes , each Thornes deep Sepulture , Doth , in Charybdises of Blood , deuoure ! For , looke how Pikes in Battailes-front are pight , To bide the shocke of Foes , crost eu'ry way : So through his Browes these Thornes are crossed quight , To bide the shocke of sinnes , which him affray : These Thornes , through pierc'd ( besides that is within ) Haue length enough to pierce the Head of Sinne. But now my Soule make thou a swift regresse , ( Yet Rose-sweet is the ingresse to these Briers ) From whence , through sense thereof , thou did'st digresse , And view , with wonder , what the Heau'n admires : For , God that is most iealous of his honour , For Men , most vile , endures most base dishonour ! Iustice , vniustly , for Iniustice deemed ; And scourged , crowned , wounded , prest to die : A Worme , no Man , this God-man , for Man , seemed ; For , formelesse is diuine Formositie ! Drie Root , parcht Plant , burnt Leafe , and wither'd Flow'r , Yet fruit It hath , that hath reuiuing pow'r ! As when bright Phebus ( Landlord of the Light ) And his Fee-farmer Luna , most are parted , He sets no sooner , but shee comes in sight : So , when our sinnes from God had vs auerted , The Lord of Life no sooner set in Death , But gaue vs ( Lunaticks ) Life 's light beneath . He that the Earth within His Palme includes , And Heau'ns Embrace-all measures with His Span , A Rough-cast of thicke Gore his Body shrouds ; Then , Blood exhausted , Flesh is weake , and wan . For , as Thornes did his Head , conuulnerate : So , Rods all round did Him excoriate ! It 's pleasant to recount our Woe in Weale ; These Stripes had I deseru'd , which He endures : These deepe Incisions , my Prides Swellings heale Then must I ioy in counting what It cures : " To tell the Ierkes with ioy , that ioy do bring , " Is both a wealesull , and a wofull thing . These most Herodian-cruelties effected ; His People-pleasing Dooms-man Him presents To Furies fell , ( with Hellish rage affected ) That ioy in His past Hellish Languishments : Yet for He hop'd to point at Pitty than In Sorrowes Map ; He saith , Behold the Man ! Behold the Man , and not the God behold ? Yes Bifax , God and Man behold in Him : His Person both those Natures doth infold ; But , Man thou see'st , but God thine Eies doth dimme : Thine Eie is Mortall , and no mortall Eie Can brooke the splendor of Heau'ns Maiestie ! Yet had thine Eies bin equall ( though obscure ) Thou might'st haue cleerely seene this spotlesse Man A God in Word , in Deed in Life , in Pow'r : But hee 's most blind that will not see , and can . The Earth did interpose it selfe betweene Thee , and Gods sonne , else God thou mightst haue seene . But what prouok'd thee , Pilate , so to rue , His case in case no more but Man He were ? Thou heard'st ( no doubt ) his Words and Works were true Wonders , and Miracles ; which made thee feare ; And , fearing , rue his Case : but Feare , nor Ruth , Can make thee ( False-heart ) to acquit this Truth . The more is thy Soules torment , by how much The more thy soule did eie his Truth , and Pow'r ; If his Disgrace , and griefs did make thee gruch , Thy gruching soule , thy greater Griefe procures : If thou , vnlike thy selfe , thy selfe do'st thwart , Thy dole dies not , when thine owne Crosse thou art . Can that cleare Element , that quencheth fire ( Although it cleare thy Hands ) thy Conscience cleere ? Or quench a Soules iust ( with sinne raged ) ire ? No , Hypocrite , to wash th' art nere the nere : But drops of grace , and Teares , well mixt with mone , May pierce , with falling , the chiefe Corner Stone . Nor can a Princes Lawes , if most vnright , Excuse the Iudge , that iudgeth by those Lawes : Nor Ignorance shall Guiltinesse acquite ; The Iudge must iudge his owne , and Prince his Cause : For , if his Lawes would haue him iudge amisse , He breakes Gods law , to keep those Lawes in this . Then Iudges ( though therefore ye be misiudg'd ) If Man , without God , make Herodian lawes , Iudge not by them , though ye by them be iudg'd ; Sith Meanes to ill Effects , are like their Cause : It 's better die ( for loue of Equitie ) Than that , by vs , an Innocent should die . But , ah ( alas ! ) alas it is too true , Too many Iudges of this Iron Age , ( With brazen faces ) will crosse Christ anew , For Princes loue , Rewards , and Patronage : These , these are they , that make the World so ill ; Who make the Lawes speake as their Sou'raignes will. How many Lands grone vnderneath this Load ? Those Patrons of Oppression so abound ; Who make an Hell , where-ere they make aboad ; And for Coyne , crost ; the Crosse of Christ confound : For , hauing got the Law into their Hands , Make Law , for meede , crosse Christ , and Lawes commands . All Ages had a grudge of this Disease ; But , this Age lies quite speechlesse of the same : For , Iudgement oft is mute ( for want offees ) And fingers Things , in signe of death , with shame : Christs Crosse him speed , that thinkes to speed in Suits That hath but onely Liquids for these Mutes . Many a wofull Mothers sighing Childe Goes to the Gybbet , by their Iudge misdoom'd , Because they had not Iudgements hands defil'd With that wherein shee seekes to be intoom'd ! O crime of crimes ! when Men must lose their breath Not for their faults , but theirs that doome them death . And many a Fathers , true begotten , Sonne , Inuokes the Heau'ns , for iudgement on their Iudge ; By whom , both They , and Theirs , haue bin vndone , Either for want of giuing , or some grudge : Who , through their Iudges fault , are lands bereft , And oft by him hang'd afterwards for Thef● ▪ Then can no death , nor torment be too sore For Iudges , iudging for loue , feare , or meed ; Whose Skinnes were nail'd to Iudgement-seats of yore , That Iudges Eies , thereon , might daiely feed : For , though the Prince be good , if bad they be , His Realme is rul'd , as nought were worse than Hee ! NOw , Soule returne , with thy sole Soules returne , It will not be , they will not pittie him ; Againe He goes , no torment serues their turne , But Death , with torment , must part Life , from Lymme : Now , Barrabas is free'd , Christ iudg'd to die ; Onespils , the other sheds blood , diuersly ! That Man-destroyer is from Death preseru'd ; This Man-preseruer , Death must straight destory : Right 's made away , and Wrong is still reseru'd ; In nought but in Christ crucifi'd they ioy : So , doe good Christians too , but here 's the ods , They are the Diu'ls Demeasne , but Christians , Gods. The ruthlesse Crucifige now they crie , Like hungrie Hounds that close pursue the Pray ; Whose blood to sucke , their pliant Iudge they plie With ceaslesse clamours , Him to make away : And thus ( to vrge him to 't ) they crie at once , His blood be on vs and our little oncs . These Cries , for blamelesse Blood , diuerberate The high resounding Heau'ns conuexitie : That bloods lowd Cries the skies doe penitrate With shrill Vindicta's irresistably : " If Men haue blood for blood , by Iustice course , " Gods blood in Equitie hath much more force . Mans blood is spilt , for spilling blood of Man ; Because Mans spirit alone , resembleth Gods ; But God's the thing it selfe ; by Iustice than Betweene both bloods is ods , surmounting ods ! The Ransome of the World is rich , ( Christ knoes ) Who spils it then deserues a world of woes . The damned Doomes-man hath him iudg'd to death , ( The Diu'll that Diu'll elinguate for his doome ) O wau'ring Weather-cocke ! what way ward breath Turn'd thee about , from thy first holy-doome ? Doth thy damn'd double Tongue iudge him to die , Whom selfe same Tongue , before , did iustifie ? Past is thy Iudgement on this Iudge of All ; His iudgement on thee is , as yet , to come : Thy doome , in thy owne Thoughts was partiall ; But He , on thee , shall giue a righteous doome : Pilate farewell ; till then , Christ bids th'adue , When fiends shall plague thee , as fiends plague him now ! NOw , Eie of Sp'rite , behold this Spectacle ; Christs Crosse him speed , Crosse on his Backe He beares ; That Tree , ( that Soule-refreshing Vmbracle , Together with our Sinne ) His shoulders teares : " When Crosse , and Sinne and Gods most heauie hate " Depend on Flesh , they Flesh doe lacerate ! Ah! see how th'All-supporting shoulders bow Vnder this Burden most importable ▪ And , how his Legs do double , as they goe ; As forc'd to beare much more than they are able ▪ ( Disabled through our frailtie ) lo , how He Yeelds to th' oppression of this yeelding Tree ! Hee , all whose life was nothing but a Crosse Of all Soule-vexing Crosses , life to wracke ; Those , by retaile he had , but This , in grosse , Is laid on him ; so , quite to breake his Backe : Backe-broken loe , He wends , with these graue freights , To cast this Crosse-like Anchor in Deaths Streights . No step He treads , but to those Streights they tend ; Crossed with Christs-Crosse , or a Crosse per se : Hee Mutes , and Consonants did adde to th' end : His Mother 's bitter teares the Liquids be : The Iewes the Vowels are , that spell his woe That life expels ; These make the Christ-crosse Row ! See how the sweat fals from his bloodlesse Browes , Which doth illiquefact the clotted Gore : His Burden paines him so with pinching Throwes , That ( lab'ring ) loe , he faints with trauell sore : His corp'rall powres annihilated quite ( With Paines incursions ) loe , yeeld now out-right . Now at a Stand He staies yet hardly stands ; For , bloodlesse , breathlesse , powrelesse , is his Body : Now faints that Pow'r that Heau'n and Earth commands ; His Body bloodlesse all , and yet all bloody ; Drawne out by boyst'rous Blowes sanguinolent , Which make him stand with Body double bent ! O see my Soule , ah cast thy carefull Eie Vpon this Miracle-surmounting Wonder ! The Body of thy God is wrencht awry , And double bow'd this massie Burden vnder ! Is He made crooked that was euer streight ? He is so made , but made so most vnright . Ah see how his most holy Hand relies Vpon his knees , to vnder-prop his Charge : Now Simon-Cyrene help , or els he dies , The Crosse hath broke his Backe , it is too large : Then , take It off , lest Malice be preuented , And He die yer fell Furie be contented . Weepe Daughters of Ierusalem amaine , Here , wash his wearie Body with your Teares ▪ Though He , in Loue , doth will you them refraine , Yet sith He , for your Loue , this Burden beares , Help , with your sorrow , to condole his griefe , For , Mates in Meane , yeeld Miserie reliefe . Weep Ioy and Mirth , although it crosse your kind , To see your kind Lord thus vnkindly Crost : Crost all , in all ; in Life , Death , Body , Mind ; But , crost least in his Crosse , that crost him most : For , that , though eruell , most did him relieue , Sith it did end , the Deaths , that Life did giue . It 's mercie the condemned , straight to rid Out of the paines , to which condemn'd they be ; Christs cursed Crosse then shew this mercie did ; For which , ere since , it 's call'd a blessed Tree ! Where Paine , it selfe , doth pittie more than Men , Who will not pittie , there , the Pained then ? It 's sed , the longer that the world doth weare The worse It is ; the last Daies are the worst : But , these last Times , though bad , doe nothing beare That can , so martyr ought , that Nature nurst : And did not Truth , it selfe , the same avow , Who would beleeue this Tragedie were true ? Then who 's a Particle of highest Pow're , That will not weepe to see It brought so low ? What Eies so Gorgoniz'd , that can endure , To see the All-vpholder forc'd to bow ? Then , sith Hee 's bow'd that canopi'd the skie , Let Earth in center of her Center lie ! Dismount your tow'ring Thoughts , aspiring Minds ; Vnplume their wings in flight pennipotent ; Sith Hee that flees on wings of swiftest Winds , And with Heau'ns Monarch is equipolent , Deignes to detrude His Super-excellence So low , to checke base Earths magnificence ! O thou that back'st the Sun-bright Cherubins , And gallop'st ore the glitt'ring Lampes of Heau'n , Behold thy Sonne sole Lord of Seraphins , Humbled to Earth ; nay , with the Earth made eu'n ! O let his deiect highest Lowlinesse , Our pride , and thy fell plagues , for pride , suppresse . Remount vs by His fall , from whence we fell ; He 's fall'n in 't hands of Synne , of Griefes the Ground ; Those selfe same Hands , threw vs from Heau'n to Hell ; Yet by 's hard fall , O let vs backe rebound : And for we are the Mammothrepts of Sinne , Crosse vs with Christ , to weane our ioyes therein . Vpon this Stand of Christ still could I stand , To view , with Pitties Eies His Wondrous plight : My Muse is g●auell'd here in Silos Sand ; And all profunditie orewhelmes Her Spright , That Weakenesse so should crosse th' Almighties Will , As prest to goe , yet opprest standeth still ! NOw let a sacred Trance transport thy Spirit O Man , ●o that vnholy-holy Mount ; Christ-crosse supporting Mount , where He did merit By bitter death , from death , thy Lifes remount : Mount-Tabor All will mount to see his glorie , But few his griefe , will mount Mount Caluarie . There see , ah see , ( though torture-tyred quight ) How He ( weake Worme ) creeps vp the Hill in Haste : Yet , lo , the ruthlesse Iewes , with maine , and might , ( Beyond His might ) do lugge him to His last : As doubting feeble Flesh would faint , and die , To crosse their , Crosse-intended , crueltie . Fell Enuie dies with Death ; but , Malice liues In Life , and Death of those shee seekes to bite : The death of whom her , halfe dead , oft reuiues ; Yet , grieues that Death hath freed them from her spight : Then Malice doth gainst Mercie most rebell ; For shee her foes pursues past Death , and Hell ! When Ionathan ( all fearelesse ) scal'd the Rockes Where , charg'd he was with troupes of Philistines , His Man him equall'd in sustaining knocks : Then ( loe ) our Ionathan ( charg'd with our sinnes ) Now climes vp Caluerie , to foyle our fone , And shall we ( cowards ) leaue him there alone ? When Sauls bold Squire had seene his Lord to fall Vpon his sword , he forth with did the same ; And , rather chose death with his Generall , Than spare his life to die with liuing shame : Then sith our Saule falles on his Iustice Sword For vs , wee die should , like wise , for our Lord. Now haue they scal'd this mestiue Mountaine top , Ore-topt with dead mens Tops , and fleshlesse Shins : ( A grim aspect ! ) but here , with ioy they hop , Sith here their Plaies Catastrophe begins : Among Deaths Tropheies , th'Engine of his Death , Is laid along the Dead-Skull-paued Earth . See , see , my Soule , ( ah harke how It doth cracke ! ) The Hand of Out-rage , that deglutinates His Vesture , glu'd with gore-blood to his Backe , Which his enfestered Sores exulcerates ! Ah ●●e a God! or rather Graue , God knowes , For , now more like a Graue , than God he showes : There stands He shaking in a Feauer-fit , While the cold Aire his Wounds confrigerates ; Where on some cold Stone ( faint ) Hee 's saine to sit , Which to it selfe his Sores conglutinates : The while his Tort'rers make the Morteffe ready , To hold the Crosse , that must sustaine him , steedie . Which beeing done , see how their Teeth they grinde , And rudely rend , not raise , him from that Stone : There sticke the Cataplasmaes still behinde , As proofs how they doe part this Holy-One : They beare him to the Crosse , but so they beare him , As in their portage they doe rather teare him . See now thereon how they long-straught him stretch , And first one Hand ; fast to the same they naile ; Meane while hard by doth stand a ruthlesse Wretch , That gainst this Lambe , with open mouth , doth raile : Alas the while , what dolor is He in Ah now , eu'n now , sweet Christ , thy woes begin . There with one Hand , nail'd to the Tree , he lies , Hand-fasted so to Dolors heaui'st Hand ; The while his foes protract their Tyrranies , That so his Crosse might still lie at a Stand : Who fretat Time that fled , they thought , too fast , And past , in pittie , from the pittie past . Yet that no Time might scape , without offence , They fill his Eares with Blasphemies the while ; The while Spight studies so to plague his sense , That ceaslesse plagues Times pittie might beguile : While Heminds nothing but their onely good , And freely bleeds , to saue them with his blood ! His holy Heart doth ake , more for their sinne Than for the Torments which they make it prooue ; Who opes his Heart , to take his Plaguers in , Till he Gods plagues , by Plagues , from them remooue : Did euer Mercie , Iustice so oreflow , To saue Iniustice , while it workes her woe ? Mercie , orewhelm'd in woe , to Iustice praies To pardon vniust damned Cruelties ; And with deep sighes , and groanes her griefes bewraies , Lest Iustice should confound her Enemies : O Mercie infinite ! how much are Wee ( Loose in our Liues , and Manners ) bound to Thee ? And yet this Mercie , Patience , Grace , and Loue , Can nought auaile , their rage to mittigate ; Who trie what paine the perfect'st flesh may prooue , Yer Paines the vitall Powres quite dissipate : Trieye Conclusions , Diuels , on your God , That brookes your Ierkes to free you from the Rod ? Now Time , not Mercie , mooues their Hearts of Steele ( Because the Sunne wends ( mourning ) to the West ) To take the other Hand like paine to feele ; Yet still prorogue the Consummatum est : So , to the Crosse that Hand they slowely fixe , And still his paine with mockes and mowes they mixe . Both Hands thus nail'd ; loe , how they skip for ioy , To see the blood come spinning from his vaines : And , for they would his sight the more annoy , Like , worse than fiends , they triumph in his paines . Then glorious is his Triumphs excellence , That such spight conquers with such patience ! His Hands thus handled , then his feet they take , And with a Naile of more than ample size , They boare them through ; which makes them so to ake , That It wrings water from his Manhoods Eies ! Weepe Angels Saints , and ye Celestiall Spheares , To see your Glories Eies , ecclipst with Teares ! Thus beeing fixt vpon the senslesse Crosse ( How beit it crackt in token of its cares ! ) Now here , now there , the same they turne , and tosse , Which scarse can beare* That , which her Burden bears : If Heart of Oake , with these griefes , broken be , What Hearts haue they , that ioy the same to see ? For , loe , with ioy to see the same they hie , While He , sweet Christ , lies nail'd amidst the Throng : Here stands one grenning with his necke awry ; There stands another , lolling out the Tongue : Meane while , O Christ , thy paines no Tongue can tell , Saue onely Thine , that knew'st such paines too well ! Well , yet at length his Body vp they reare , The poize whereof , constraines the Crosse to cracke : Ah harke ( my Muse ) harke , harke , how in the Aire It groanes to feele the God of Natures wracke : Cracke on , sweet Crosse , and call for vengeance due , Against those Wolues which Natures God pursue . Thus beeing rear'd , He hou'ring hangs on hie , In doubt , as yet , what place in the Aier to haue ; For , now this way he reeles , and by and by The other way , Hee 's tossed , like a Waue : The while on Dolors Deepes , in stormes of Strife , With Armes displai'd , He swimmes to lose his Life ! Now vp He is , and past the Pikes thus farre , As one spu'd out of Heau'n , and cast from Earth ; For , Heau'n , and Earth do both against Him warre , Who trauels now , with our Redemptions birth : The whiles the Fiend doth tempt Him , in these woes , That so He might that blessed Burden lose . But now , ah now ensues a pinching paine ; For , hauing brought him to the Sockets Brimmes , ( That should the reeling Crosse , and Him sustaine ) They iog it in to lacerate his lymmes : No maruell though the Temples vaile did rent , Beeing neere such tearing of th'Omnipotent ! O Christ , my Iesus , ( deere , celestiall Sweet ) In this annoy , thine ease , as should appeare , Was nought but this , to rest thee on thy feete , When as thy Hands with hanging wearie were : And then to ease thy nummed feet againe , Thou mak'st thy Hands thy heauie corps sustaine . If for thine aking Head thou seekest ease , Then loe , a Wreath of Thornes bewraps thy Browes ; Whose piercing pricks , thy Head doe so disease , That it confounds the same with pinching Throwes : That Head , whose Members It exhilerates , Now agonizing anguish macerates . All Members feele the anguish of the Head , In Animals whose Soules are sensitiue ; Except , through Accident , the same be dead ; But Members to reioyce , when Head doth griue Is most vnnaturall ; but Grace in this , Makes Headsannoy become the Bodies blisse ! If towards the Heau'ns for help thou cast thine Eies , Lo , there thou seest thy Fathers Browes to bend , Against Mans sinne , which on thy shoulders lies , So that he lookes more like a foe than friend . If to the Earth , for help , thou look'st againe , Loe , there thyfoes stand prest t' increase thy paine , In this extreame thy friends fled euery one , Albeit thou did'st foretell they should doe so : Onely thy Mother , and thy darling Iohn , Stood by thee still , wringing their hands for woe : These blessed Paire , repaired to thee then When thou seem'dst left of God , and loath'd of Men , The hatefull Homicide , the damned Theefe , Which on thy left hand hoong , derides thy pow'r ; And for thou wouldst not yeeld thy selfe reliefe , Thou couldst not ; he ( wretch ) thought , with thought vnpure : So , many deemethy Members loft of Thee , When they with mortall torments martyr'd be . But Faith is most compleate , when Sense hath nought Where on to giue her , but the least repose ; When Meanes , whereby her Battailes must be fought , Faile vtterly ; yet , Shee no ground to lose : This faith is worthy of the Crosse , and Crowne , Because when all is lost , shee holds her owne ! This faith the Theefe , that on thy right hand hoong , Had in full force ; for , what saw he in thee , ( Saue extreame Patience in a World of wrong ) That he should thinke thee God and Man to be ? Who iustifi'd thee , to be iustifi'd , And praid to Thee , as to Man Deified ! O thou true Theefe , more true was neuer any , Would in thy case I were for all thy paine ; Thy paines , to day , shall passe to pleasures many , Too many for mans heart to entertaine ! O blessed Theefe ( so blest was neuer Theefe ) To die with him whose death 's thy Soules reliefe ! But now , O Christ , how far'st thou all this while ? Not well , I wot , though well it be for me : Ah looke how all thy foes doe grenne , and smile , To see thy vile aduancement on this Tree : Come downe , say they , and saue thy selfe , for why , Thou art Gods Sonne , and therefore canst not die . But , these their words are most irronicall , Proceeding from the depth ofscorne , and hate : And all their words and deeds tyrannicall ; Vndoing all that doe thy woes abate : O! enuious Serpents hatcht in Hèll belo , What fiend a faultlesse Soule could torture so ? Downe from the height of his exalted Crosse He casts his daz'led Eies , with motion slow , Vpon his blessed Mother ; ah how closse Her Heart with woe is shut , to feele his wo ! His woe shee feeles ; for , of her Flesh is He , Then all His Bodies paines , Her Bodies be . His Bodies paine , Her Soule and Body pines ; Her extreame loue in all extremitie , His passions feele ; for , such Loue nere repines To suffer with her Obiect feelingly : If then , Her Loues life , Death of Deaths , indures , Iudge what a Hell of woe Her Soule immures ! Woman ( quoth He ) behold , behold thy Sonne ! ( Thns said in few , as He had said thus much ; ) Behold his end , that at thy selfe * begun ; Behold his Body , that nore Filth could touch , Is now desil'd with Blood , and festred Sores , Both which ( thou seest ) that Body all begores ! Behold thy Sonne ! now nail'd vnto a Tree ; Whom to thy Breast , of yore , thy Loue did naile : Behold his Head , which oft was wound by Thee , Now Thornes , sharp set , doe wonnd , and sore assaile ! Those Limbes , which thou hast milk-bath'd on thy Lap. Are now allore besmear'd with Bloody Rappe . Ah! see those Eies , in which thou woont'st to prie , As if therein thou saw'st a World of grace ! Now see them ( sinking ) stand , as Death stood by , Whose gastly presence inserenes my face : Woman , behold thy Sonne ! plagu'd thus for this , That Hee , for Mans deere loue his IESVS is . O! Heart-strings hold , or rather Heart-strings breake ; What Heart can hold , all this to see and heare ? Then can a Womans Heart ( by nature weake ) The heauie weight of Gods fell vengeance beare ? The plagues he felt , Gods wrath for sinne inflicted , For which , shee 's fellow-feelingly afflicted ! O blessed virgin Marie ! ( holy Mould That bare the blessed fruit of lesse-flow'r ) Sith Grace , gainst Nature , made thy Heart to hold , That must be full of Grace , so full of Pow'r ! O let Eternitie thy Lauds enshrine Within all Mouthes , or Humane , or Diuine . And well mai'st Thou be called full of Grace , Sith that the God of Grace thy Wombe did fill ! And blessed art Thou , for that blessed Case , Among all Men and Women of good will : For , they must euer blesse Thee , that beleeue Thou gau'st him Flesh , by which their Spirits doe liue . O Starre ! giuing light , for light , to Iacobs starre , Shine Thou with light translucent in that Spheare His Spheare surrounds , and mooueth without iarre ; In that immediate Orbe to His appeare A glorious Lampe , to lend all Women light , That walke , or wander in this worlds darke Night . Let neuer Mouth be found so full of Gall , As to exaugurate thy blessed Name ; But be Thou blest with praise perpetuall ; And let both Heau'n and Earth sound out the same : Sith Thou bar'st Him , that on his Body bare The Pennance of our Sinne , thy cause of care . My Mother , and thine owne ( quoth He againe ) O Iohn behold ; and , take thou mine as thine ; Be thou Her sonne , in all that doth pertaine To all those blessed Sonnes , whose Sire is mine : In loue , in care , in diligence and dutie , Be thon Her Sonne , sith this to Sonnes is sutie . Comfort Her Heart , Her woe-crosse-wounded Heart ; Shee is a Wo-man , Man asswage Her Woe With Manly Comforts ; thou more cheerefull art , Although thy Gall be full of grièfe , I know ; Yet being strong thou better maist sustaine It , And help Her Heart , with Griefe split , to containe It ! You that passe by this place , * behold me too , And see if any paines be like to mine ! Read on my Head what I was borne vnto ; ACROWNE : and yet my Crowne my Head doth pine : Witnes the Holes the same makes in my Erowes , And witnes That , that from those Fountaines flowes . See , see , ah see , how I , that made this All , Am made ( farre worse than All ! ) A meere Offence ! Looke in my face , if thou canst for thy Gall , And seest onght there , like me , but patience ? For , there thou seest ( bath'd in sanguine streames ) Where Paine , and Patience sits in high'st extreames ! O you that passe by me , see how I hang In torment such , as no flesh ere did feele ; As if all paines , in one , were in each pang ; As if the Serpent more than stung my Heele : The ease I haue , is Worlds of all disease ; Sith Man shall fure the better , farre , for These . Number my Bones ; for , now they may be so , ( Sith bare they be ) and tell how many must Make vp the true Anotomie of Wo ; For , in me you shall find that figure iust : Sith PAINE was neuer proud of her degree , Vnull , in Purple , shee was crown'd in me ! You that doe passe by me , see how my Palmes For you are rent , and all their sinewes crackt ; O giue me then , at least , your Pitties Almes ; Sith for your Treasons ( ah ) I thus am Rackt : Then , sith this Racke , from wracks doth set you free , Can you doe lesse than loue the Racke for me ? My Paines not onely free you , from annoy , ( Yea , such annoy , as no thought can conceiue ) But make you owe , withall , all endlesse ioy , Which , for your loue , in'pangs of Death I giue : Then , O deere Pilgrims , pittie you my paine , And loue , O loue me , lest I die in vaine . You that doe passe by me , my Feet behold , ( That in the way of Sinners neuer stood ) How they my Body beare , not as they should , Yet as they should they beare It , for your good : Then , wash my Feet ( with Marie ) with one Teare , Sith all your sinnes , they , with my Body , beare ! And see if you can any place espie About that Body , free from Wounds , or Bloes ; If not , then pittie me , for whom I die , Pittie , O pittie , my vnpittied woes : But , if you cannot , woe be to me then ; For , I had nere felt woe , but for you Men. The Fountaine of my Blood ( my Liuer 's ) drie ; In vaine my thirstie Veines doe sucke the same : No burning Cole can be more hot than I ; For , vehement paine , doth all my parts inflame : In eu'ry Nerue , like wild fire , it doth rage , Without one drop of Mercie It to swage . See , see how Anguish makes my Soule to beat My panting sides , for holding her in paine ; Who seeks ( poore Soule ) to shift her wearie Seat , Which plagues her more , the more shee toiles , in vaine : Sith thus in Loue , for Man , sh'endures this doule , Then , in loue , pittie ( Man ) my painefull Soule . And let it grieue thy Soule , my Soule to grieue , That thus doth languish for the loue of thee : O let not thine , with mine vnkindly striue ; But that , but one Soule be twixe thee , and me : And let true Loue , in Deed , One , both vs , make ; That am thus more than broken , for thy sake ! The time hath bin ( as knowes ETERNITIE ) I rid vpon the glorious Cherubins ; And in my Hand held all Felicitie ; That now am made a Packe-horse for thy Sinnes ! I was , as God doth know , high as the High'st , Till I , for thee , tooke on me to be Christ. There was a Time , I was ; what was I not That was not more than infinitly blest ? But now thy Curse is fall'n vnto my Lot , And all to turne thy Curse vnto the best . I giue my life for thine ( as thou do'st proue ) Nay , Heau'n for Hell , and all but for thy loue ! The Time hath bin when Angels compast me , Still chaunting Hymnes in honour of my name ; But , now am compast with a company ▪ Of wretched Wormes , that gnaw mine Honours fame : Which fame to me , ( witnesse my woes ) is deere ; Then , iudge what 't is such blasphemies to heare ! No Sense , Pow'r , Part , in Body , or in Soule , Nor parts of those Parts , but , in all extreames ; Tormented are , in part , and in the whole ; And quite orewhelm'd with diuine-furies streames ! Sith then , O Loue , I am thus plagu'd for Thee , Pittie , O pittie ( Deare Loue ) pittie me . Sith God hath lest me , as I Heau'n haue left ; And PAINE hath put me where her life doth lie ; Nay , sith my selfe , am of my selfe bereft ; Sith beeing LIFE , to giue thee Life , I die : Sith , this , and more than this , is done for thee , Pittie ( Deere Loue ) in Loue , O pittie me . O! NATVRE , carefull Mother of vs all , How canst thou liue , to see thy God thus die ? To heare his Paines , thus , thus for Pittie call , And yet to find no grace in Pitties Eie ! Thy Frame , deere Nature , should be quite dissolu'd , Or thy whole Powers into Teares resolu'd ! His Anguish hauing this , in silence , said , See , now , how He sore labours for the last ; The last deneere of Sinnes debt beeing defraid , It now remaines that Death the Reck'ning cast : But , heauy Death , because the Summe is great , Takes yet some longer time to doe the feat . But now , my Soule , here let vs make a Station , To view perspicuously this sad aspect ; And , through the Iacobs-staffe of Christ his passion , Let 's spie , with our right Eie , his Paines effect : That in the Lab'rinth of his Languishment We may , though lost therein , find solagement . The Mind , still crost with Heart-tormenting Crosses , Here , finds a Crosse to keepe such Crosses out ; Here , may the Loser find more than his losses ; If Faith beleeue , what , here , Faith cannot doubt : For , all his Wounds , with voice vociferant , Crie out they can , more than supply each want ! This holy Crosse is the true Tutament , Protecting all ensheltred by the same ; And though Disasters face be truculent , Yet will this Engine set it faire in frame : This is the feeble Soules nere-failing Crouch , And grieued Bodies hard , but wholesom'st , Couch . Looke on this Crosse , when thou art stung with Care , It cures forth-with , like Moises metl'd Snake : What can afflict thee , when thy passions are Pattern'd by His , that Paines , Perfections make ? Wilt be so God vnlike , to see thy God Embrace the Whip , and thou abhorre the Rod ? See , see , the more than all soule-slaying Paines Which more than all , for Thee and all he prou'd ; What Man , excepta God he be , sustaines Such Hels of paine for Man , with Mind vnmou'd : What Part ( as erst was sed ) of all his Parts But tortur'd is with smarts , exceeding smarts ! His Vaines , and Nerues , that channellize his Blood , By violent Conuulsions all confracted : His Bones , and Ioynts , from whence they whilome stood , With Rackings , quite disloked , and distracted : His Head , Hands , Feet , yea all from Top to Toe , Make but th' imperfect Corps , of perfect Woe ! O that mine Head , were Head of seau'n-fold Nyle , That from the same might flowe great Floods of Teares , Therein to bathe his bloodlesse Body , while His Blood effuz'd , in sight confuz'd , appeares : Then should my Teares egelidate his Gore , That from his Blood founts , for me , flow'd before . O burning Loue ! O large , and lasting Loue ! What Angels tongue thy limits can describe ? That do'st extend thy selfe all Loue aboue , For which all praise , Loue ought to Thee ascribe : Sith skarce the Tongue of Gods Humanitie , Can well describe this boundlesse Charitie ! Why doe I liue ? alas why doe I liue ? Why is not my Heart Loue-sicke to the Death ? But , shall I liue , my louing Loue to grieue ? O no , O rather let my lose my Breath . Then take me to thee , Loue , O let me die Onely but for thy Loue , and Sinne to flie . Stay me with Flagons , with Fruit comfort me ; Now I am sicke , Heart-sicke of sweetest loue : Then let me liue ( sweet Loue ) alone in Thee ; For , Loue desires in That , belou'd , to moue : I liue , and moue in Thee ; but yet , O yet , I liue to moue ; that is , to make Thee fret ! Shall Fleshlesse frailtie , O! shall euer Flesh Extercorate her filth Thee to annoy ? Or shall the same be euer found so nesh As not t' endure Paine-temporall , that light Toy ? The Heau'ns fore-fend that Flesh should so offend , Sith God , in Flesh , was wrackt , Flesh , marr'd , to mend . Looke Turkes , and Pagans on this Spectacle ; See , through the same , the errors ye are in : This is true Faiths intire Subtectacle ; Propitiatorie Sacrifice for Sinne : This is God crucifi'd , which ye despise , Because His Manhoods meekenesse hurts your Eies . Tell me would euer Man but God , and Man , Freely , of selfe accord , accord to beare Gods Anger 's plagues , for Man , which no Man can , That on this God and Man inflicted were ? None but a God , whose Pow'r is infinite , Can brooke the paines that are indefinite ! Let goe his Workes , meere Metaphisicall , Which World will witnesse , though the World doth hate him , ( That might suffice to prooue Him God in All ) And looke but on the price his friends did rate him , With all the plagues his powres , for Foes , sustaine , You must confesse 't is God that bides such paine , And that your faith is false , and Golpell vaine . Who ioy vnmeasurable can beare , vnioy'd , And Griefe intollerable sustaine , vngrieu'd , Must needs be God ; that is with neither cloy'd , And of his grace , by neither , is depriu'd : This is that God , that All-supporting Pow'r , Our Faiths Foundation , and the Churches Tow'r ! To thee my God , my Lord , my Iesus Christ , Will I ascribe all Glorie , Pow'r , and Grace ; Thee will I serue ( say Pagans what they list ) And , with the Armes of Loue , thee still embrace : That for my loue , in loue , do'st deigne to die This death of shame , my life to glorifie . O let the Summe of all , be all and some , Comprised in thy Heau'n-surmounting praise , That wast , that art , and shalt be , aye to come , The Subiect of thy Subiects thankfull Laies : Who , with aduanced voice , doe Carroll forth , The praise of thine inestimable Worth ! And sith thy Soule , for me , is so conflicted , My Soule , to thee , in griefes , shall be affected ; And , for thy Flesh , through loue , is so afflicted , My Flesh , for thy high loue , shall be deiected : Soule , Flesh , and Spirit , for thy Spirit , Flesh , and Soule , Shall ( longing ) pine , in Flesh-repining Dole . Mine onely Schoole shall be Mount Caluerie , The Pulpit but the Crosse ; And Teacher none But the meere Crucifixe to mortifie ; No Letters but thy blessed Wounds alone : No Commaes but thy Stripes ; no Periods But thy Nailes , Crowne of Thornes , Speare , Whips , & Rods. None other Booke but thy vnclasped Side ( Wherein 's contain'd all Skils Angelical ) None other Lesson but Christ crucifi'd Will I ere learne : for , that is all in all : Wherein Selfe-Curiositie may find Matter to please the most displeased Mind . Here , by our Masters Nakednesse , we learne What Weeds to weare : by his Thorne , crowned head , How to adorne vs : and , we may discerne By his most bitter Gall , how to be fed : How to reuenge , by praying for his foes ; And , lying on his Crosse , how to repose . For , when we read him ouer , see we shall , His Head with Thornes , his Eares with Blasphemies ; His Eies , with Teares ; his honnied Mouth with Gall ; With Wounds , his Flesh ; his Bones with Agonics All full : and yet ( withall ) to heare him say , So Man might liue , he would thus languish aye ! O Worke without Example ! And O Grace Without deseruing ! Loue ! O largest loue Surmounting measure ! that for Wormes so base And basely bad , such Hels of woes doth proue ! Had we bin friends , what would he then haue done , That , beeing his foes , no woes for vs doth shunne ? For , lo , he hangs in Torments most extreame , Wrapt in the Intrals often thousand Euils ; While ( Christ ) thy foes thy noble name blaspheme , And raue against thee like out-ragious Diuels : From out their banefull Bulkes all spight they spue , Till PAINE did Hydra-headed Paine subdue ! BVt now , begin the angrie Heau'ns to scoule , And Phebus hides from thee his golden Head : Now , Sathan toyles , to tempt thy sacred Soule : Now , sinkes thy Body downe , as it were dead : Now , quakes the Earth , now rends the Temples Vaile , And now thy Senses doe themselues assaile . Now , frownes thy Father , with a dreadfull looke ; Now , burnes his wrath , which fire thy Soule doth feare : Now , gape the Graues of Saints , which now awooke From out the sleepe of Death , wherein they were : Now roares the Thunder in the gloomy skie , Now Sathan yelles , because his foile's so nie . Orion , now , doth muster misty Cloudes , Wherewith the foggie Aire is dark'ned quight : And now , thy Fathers face from thee he shrouds , That whilome woont , on thee , to shine so bright : All which compell thy Manhood thus to crie , Ely , Ely , Lammasabacthanie ! Now , downe thy holy Head begins to sinke ; And now the Hand of Death doth close thine Eies : Thy Tongue , enflam'd with paine , now thirsts for drinke ; Which beeing reueal'd , that want , Spight straight supplies : Who giues thee ( ah ! ) ( to plague thy Taste withall , In gall of bitternesse ) the bitter'st Gall ▪ But ( by the way ) here note , my mournefull Muse , The great ! ( ah tearmes I want aright t' expresse ) The monstrous malice of these cankred Iewes , Who not content his Corps with Paines t' oppresse , Doe nerethelesse his Senses seeke to spill , And grieue because his Soule they cannot kill ! O Sonnes of Sinne , can ye see Iustice-Sonne ( So like the Sonne of all Impietie ) Thus made a Chaos of Confusion , With Angels so to range you orderly , Yet liue disord'red ? then ( ah ) what remaines But lookt-for Worlds of all confused paines ! Say , for his glorie , he endures these Stormes Without respect of your peculiar gaine : Alas ! what glorie can GOD haue of Wormes , But such as he might lothe , sith vile , as vaine ? Then , sith he for yours ( not his glory ) dies With shame , for shame die ye for his likewise . Sith He that 's Lord of Blisse , and all Renowne , Diues to the Ground of Shame , and Sorrowes Seas , To fetch vp Iemmes of Ioy , for Glories Crowne , To place but on Mans Head , in Worlds of ease ! Then Man should to the Ground of deep'st annoy Diue for like Iemmes , his Lord , alike , to ioy . Had we but Selfe-Loue in the kindest kind , This loue alone would force vs this to doe : For , this Selfe-Loue ( not like the other , blind , Seeing what Ioyes such Woes doe whaft vs to ) Makes vs , for our owne future endlesse ease , Loue to be ducking still in Sorrowes Seas . Christs bitter , and his latest draught thus drunke , The Pangs of Death begin each limbe to Racke ; Now picks his Soule , the Lifes Locke of his Truncke ; For now his deere Heart-strings begin to cracke : Father , quoth he , to thee I giue my Soule ; For now is finish'd both my Life , and doule . And for the vp-shoot , Longius , with a Speare , Doth pierce his side , and cleeues his Heart in twaine ; From which , as from an hallowed Fountaine cleere , Both Blood , and Water gusheth forth amaine : Drinke now an Health , my Soule ; for , this is Wine , Will all thy faculties , with grace , refine ! For , this is Christ , through whose sides ( soules to saue ) All Men are crucifi'd : with whose last Breath All Men gaue vp the Ghost : within whose Graue All buryed be : by whose arise from Death All are reuiu'd : for , he , as we beleeue , Did liue to die , that we might die to liue . In Paradise from one selfe head did flow Foure Streames , of Earth , to bathe each droughtie limbe : From Christ ( Faiths Paradise ) Blood floweth fo ; From whose Heart , through his Hands , and Feet , doth swimme ( On floods of gore ) the Arke of grace , where in Th'elect are sau'd from beeing wrackt through sinne . And from his side ( beside ) came welling forth Both Blood and Water full of Misterie ; Blood to purge sinne , and Water of like worth , To note new birth in Christian Infancie : From all whose Bodies parts to parts , and whole , Blood streamed forth to clense each Bodies Soule . The Blood of Beasts effuz'd in sacrifice Were Typicall ; yet pleas'd the angrie High'st : But that did this ( most pure ) Blood symbolize ; Those Shadowes were dispell'd by Iesus Christ True Iustice Sunne , in whom no shadow is , Either of Change , or Sinne , or ought amisse . Here , perpendicularly hangs the Line By which from out the Worlds Maze men do goe Vnto a World more ample , more diuine , Without which all goe wrong to rightest woe : Then goe by this , you that would not be lost ; For , hereby you goe right , how euer crost . And if foule Sinnes , glu'd fast to flesh , and Blood So closely cling that they will not away Vnlesse vnloosed with a sanguine flood , This working Deluge will not let them staie : Noes flood confounded all , saue eight alone , But this saues all that it hath ouerflowne ! NOw hath the great CREATOR , for Mans sake , The second Adam cast into a sleepe ; Whiles of his Heart-blood Hee his Spouse doth make ; For whom His Heart doth Blood , and Water weepe : Which compound Teares are turn'd to Ioy , intire , For his Heart-blood effects his Hearts desire ! Which deere desire , was one deere Spouse to haue , To be co-partner of his Griefes and Ioyes ; Which when he wooke , his God vnto him gaue , To comfort him in comforts , and annoies : Which when n he saw , He held ( most faire to see ! ) filesh , of his Flesh , Bone , of his Bones to be ! Now hath the Monster Flesh-deuouring Death Got him within his Bowels ; but ( thoughdead ) Looke how a woman , groaning , languisheth In Child-birth till shee be deliuered , So groaneth Death , who trauelleth in paine , Till of his charge he be discharg'd againe . And as the * Babylonian Dragon brake So soone as Daniels Lumpes his Mouth had fill'd ; So , Death , that of Lifes Lord a Meale did make , In sunder brake , and vtterly was spild : His Mawe could not digest that blessed Bit , Made most immortall by his eating it . Nor could he vomit vp this Bread of Life , Which ( Poyson-like , while it in him abides ) Had with his nature such vncessant strife , That it brake forth the next way through his sides : Sending celestiall Beames , not to the skie , But to the Throne of highest diuinitie . Nor could He ( as some Beasts rechew their meat , To cause the same the better to disgest ) Rechew this Bread , so fast , and so compleat Made by his chewing , that it now must rest As free from Passion , as from violence , Garded with Powre , and Glories excellence . O! that all Spirits of high Intelligence , ( By royall Armies ) would themselues immure In my blunt Braines ; that , by their confluence , I might expresse ( with Nectar'd Phrases pure ) The praise that to this Passion right pertaines , Whose sacred vertue , sacred Vertue , staines ! The vertue of this Passion is of pow'r Reuenges Red , to change to Mercies White ; This Passions vertue is so passing pure , That Fowle to Faire it turnes , and Darke , to Light : " The Land-marke to true Rest , when Troubles tosse " ( In Sorrowes seas ) is Christ vpon the Crosse. Ye vnconfused orders Angellick In order come to take this Blood effuz'd : Bring forth Celestiall Bowles , with motion quick , To which this pretious blood may be infuz'd : Let not one drop be lost of such rare Blood , That makes men passing bad , exceeding good ! Couer this Aqua-uitae with your wings From touch of Infidels , and Iewes prophane : They haue no int'rest in this King of Kings ; Whose blood they suck'd , which blood will be their bane : Make much thereof , sith but the least drop of it Is worth ten thousand Worlds for price , and profit : Yet , let poore Spirited Conuerts , drinke their fill ; And I will their drie Soules , till with it they swell ; Such diuine surfetting is wholesome still ; For , noysome Humors it doth quite expell : Yea , though , with griefe , they swell , and breake with paine , Such griefe brings ioy , and makes them whole againe . The Elephants , of yore inur'd to warre , Before the Fight , some blood were vs'd to see ; Which them incenst , the more to make them dare ; Then , if a Beast shall not our better be , Sith Christ wee see quite drown'd thus in his Blood , We must endure the Racke , as he the Rood . Fiue Founts he opens ; whence , doe ( gushing ) flow Red Seas , to drowne our blacke Egyptian sinnes ; That they nomore may seeke our ouerthrow : Then , should we goe , like Israels Denizins , Though Wasts of Woes , orethrowing eu'ry Let , Till we into the Land of Promise get ! NOw , to this Lifelesse , yet Life-giuing Body Returne my Soule ; see , see , how like a Clod He hangs , with gastly-grimme aspect , all bloody ; Ah who would weene this Man should be a God ? And yet what Man can doubt it , sith He died As Man , for Men , that this God crucified ? What cheere O holy Marie , Gods deere Mother ? How fares thy Heart , transpierc'd with Sorrowes sword ? Thy Sonne is slain ; yet sure there is none other That kils , and straight reuiueth with a Word ! If He alone hath this almightie pow'r , Doubt not but He himselfe , Himselfe will cure ! What! doe I doubt that thou a doubt do'st make Of his reuiuall ? O! I wrong thee much Ifso I should ; for , thy Faith cannot shake , Sith it is stai'd by Gods vnshaken Touch : Then , that thou should'st be thus , so woe-begon , I see no cause , saue Natures course alone . Nature will yerne , when monstrous minded Men Prodigiously doe violate Her Lawes : But when they wracke her selfe , what will shee then ? Will shee not mourne ? to grieue , hath shee no cause ? Shee were vnlike her selfe , and her selfe foe , If ( toucht so neere ) she were not toucht with woe . Then , sacred Saint , thou must haue leaue to mourne : Thy losse is great , although thy gaine be more : Thy Heart must rend , to see thy deere Heart torne ; It needs must bleed , when It s so full of Gore : If it be drie , through bleedings great excesse , Would Mine , for Thine , might bleed , and neuer cease . ANd sith twixt you is such proximitie , That thou do'st throughly taste the smart he feeles , I le turne my speech a while alone to thee , To comfort thee with ioy which Faith reueales : And though thou now triumph in endlesse ioy , This might be sed to thee in thine annoy . Thine Eies that see ( engulpht in seas of Tears ) Griefes Obiects , greater than they are indeed , Dissolue in Brine to season so thy Cares , That Sorrow may thereon with pleasure feed : " When Sorrowes swellings burst out of the Eies , " The Heart doth hold to giue them fresh supplies . Thine Eares beleeue all Sounds ( how sweet so ere ) Are but the Accents of a Tragicke voyce ; The Angels Notes doe seeme but parts to beare In the Confusion of an irkesome noyse : " For , when the Body is without the Head , " What Musicke makes the Trunke but dull , or dead . The Ecchoes of thy Plaints doe seeme to thee The mournfull cries of Riuers , Rockes , and Hills ; As though their Maker them had made to be True feelers of his Paines , thy Griefes , their Ills : " For , when as Natures God feeles violence , " Nature makes nought that hath not feeling sense ! Each glimpse of Ioy to thee is like the Spoiles Of some rich Kingdome to her conquer'd Prince ; Which are the markes of her recurelesse foiles , And , without warre , his warring Thoughts conuince : " For , others mirth doth then become our mone , " When they make merrie with our losse alone . What ere delights the Eare then renouates The woefull want of thy Sonnes fu gred Words ; For , Angels voice but recapitulates The misse of That which sweeter voice affoords : " And to be minded of the losse of Ioy " Doth make vs find , in old losse , new annoy . As Loue ( that highly prizeth pricelesse Things ) Trebles the price of those of highest rate ; So , Reason and Iudgement ( Faithlesse almightie Wings ) Lifting thy Soule to see thy high estate , Makes his Crosse thy Crosse-Crosse-let ( treble crost ) Because so well thou know'st what thou hast lost . And all the Sweetes thy Senses apprehend , Are but as Crummes of thy late royall cheere ; Which thy erst full-fed Soule doe but offend , And make thy Looke more hunger-pin'd appeare : " The Pallat vs'd to ful-disht daintie Cates , " The homely crumms of course Crusts deadly hates . Worlds-glorie is to thee a Lightnings flame , Which doth but light to see calamitie : For , out it goes when it hath show'd the same , And Hell doth leaue behind , t' affront the Eie ; For , Glorie , in his Grace , did so excell , That Heāu'n with it compar'd is worse than Hel. For , killing in his owne Life-giuing Death The sacred life of liues ; it doth ensue All liuings Things died , with his yeelding breath ; So made Death victor , and did Death subdue ! " But , by Death to subdue Lifes conquering Foe , " Is Life in Death though Flesh , and Blood say no. No , no , sai'st Thou ( deere Saint ) as Flesh thou art , Whose Blood doth boile , in passion , for thy losse : For , through his Death thy Life feeles mortall smart ; So , his Crosse , Tree of Life , is thy Lifes Crosse : " For , Grace , and Nature beeing opposite , " Doth breed an endlesse bate twixt Flesh and Sp'rite . When Faith doth Reason into Loue transmute , Then Faith , through Loue , surmounteth Reasons reach : And scornes with Flesh and Blood once to dispute : But in the Metaphy sicks Reas'n doth teach : Yet now thy Faith , and Loue , and Reas'n conspire To reaue thy rest in quest of thy desire . Thy Loue , by reason of thy miseries , Engulphs thy Memorie in griefe so deepe , That thou forgett'st thy fore-past promises , Remembring but ( thy hearts ease ) still , to weepe : " For , when hearts-ease doth from the heart depart , " Nature enforceth Teares to ease the Heart . But , yet the inward presence of thy Sonne , His outward absence ( deere Saint ) may supply : Who from thy Wombe into thy Heart is gone , That thou mai'st feele him much more vitally : Then , in thy Heart ( which Sorrowes Sword doth wound ) Hemakes his Tent , to Tent and make it sound . But , if thou feel'st not yet this Lord of Life Stirre in that liueli'st feeling part of Thee , It is sith Passions there are yet in strife , Sprung from his Passions which Perfections be : But kept he not the peace in so great strife , No , force of Nature could maintaine thy life . Thy Teares doe ( quenching ) feed the sacred fire That Natures Lead transmutes to Graces Gold : Zeale blowes the coles of thy diuine desire To haue ( as earst thou had'st ) thy Sonne in hold : But since thou hast him in thy better Part , As sure thou hast him , as thy Soule , or Heart . Yet , for his sight thy thirst is so extreame ( The Ocean of which comfort swels so high ) That though into thy Parts the Whole should streame , Yet could it not their sore Thirst satisfie : " For , that which is belou'd , without annoy , " The Senses seuerally would stillenioy . Then hauing Him but in thy Heart , thy Heart Hath so much Sorrow , with that boundlesse blisse , That Grace , by Nature , is perplext in part ; So the whole Heart thereby perplexed is : " For , till Flesh puts on immortalitie , " It cannot shake off Natures Qualitie . Yet wert thou by his mouth forbid to weep , Whose Biddings and Forbiddings are such Lawes , As all are bound religiously to keepe , Sith , to infringe them , doth Perdition cause : And , sith the vnion twixt you Two is such , Thy weeping for thy selfe , himselfe doth touch . Tooke He not Flesh of Thee ? then is the same Thine , by the law of Nature , which is His : For , Nature neerer vnion cannot frame , Which makes thine Eies to fashion Teares amisse : And , sith true Loue doth make you most intire , Then must thy Teares fall crosse to his desire . But yet thou sai'st , but for thy Selfe thou weep'st , When thou weep'st for Him , beeing one with Thee : And so thou ween'st his holy Heast thou keep'st , Who , for thy selfe to weepe , gaue libertie : Nay , rather gaue command , which to transgress Must be most damnable , or little lesse . The fault therefore , herein , ( if any be ) Must be ( thou ween'st ) in beeing one with Him : Which Sinne , thou sai'st , proceedes of Grace in Thee ; Both which , in both thine Eies , thou mak'st to swimme Out of Election ; so , presumptuously Thou sinnest thus by Graces regencie : For , if the Sunne in Sable him inuolu'd When Lights inlight'ner quencht was in his Blood ; If Natures frame was like to be dissolu'd , To see her Maker marr'd in likelihood : Then O! who cannot weepe for such a losse , His heart 's more hard than ( heart of oake ) the Crosse. Thine Heart , and Eies ( for , both alike doe moue , Sith Heart and Lookes are one in Deed , and Show ) Doe pay him Tribute of religious Loue , Which He hath paid , and thou to Him do'st owe : For , what He paid thou ow'st by double Band Which Grace , and Nature sealeth with thy Hand . This dew of Grace nere falls but straight the Sunne Of Iustice doth exhale It to his Spheare : And if the fowlest face It ouer runne , In Mercies Eies It makes It Christall cleare : For Eies that so oreflowe , are Wels of Grace , Wherein God loues to looke , to see his face ! For , this imperiall Water thy poore Heart The Lymbecke is , to Styll it through thine Eies ; From Hearb of Grace ( call'd Rue ) by Sorrowes Art ; And , made , by quenchlesse flames of Loue , to rise : Wherein the Angels loue themselues to plunge , And ioy to draine these drops becomes the Spunge . Vpon this Water-streames , with winds of strife , Thy Soule doth saile vnto the Port of Peace : To raigne for euer in the Land of Life , With him for whom these Surges neuer cease : For sith these Waues doe whaft from Sinne to Grace , From Grace to Glorie then , they passe apace . Thy Sunne is set , and at his going downe , These brackish Seas did rise to meete his fall ; That Tethis of thy true loue , to thine owne , In her moist Lap receiues this Light of all : But sith thou know'st , by Nature , he must rise , Let Grace with comfort cleere thy cloudy Eies . No doubt thou would'st ( by force of that strong Tie ) Ensue his Steps , though glutted with his Gore : And could'st a Death , with Hels of Torment , die , So thou might'st liue with Him , that dies no more : " Then to be barr'd of what Loue doth desire , " Turnes Loue to Langor , and her frost , to fire . How liuely were that Death , whose deadest Meane The dead'st Cadauer , with a Touch , reuiues : And makes immaculate Soules most vncleane , Beeing Death of Deaths that giueth life of liues : " And honnied were the death of such a life , " Where Sinne and Grace arc still at mortall strife . For thou yet liu'st as many Deathes to feele As thou liu'st howres ; and , no lesse griefe to taste Then was thy welfare in his onely weale ; Which , beeing extreame , then extreame woe thou hast : But , cheere thee ( Saint ) sith nought , so violent Can ( though it perfect were ) be permanent . Liue out thy liuing Death then , in such peace , As to thy dying life may yeeld repose ; Let woes encrease , past , present ioyes encrease ; For , they doe winne , at length , that long doe lose : " And when as Griefe 's enthron'd in greatest grace , " Then downe it must , and Ioy possesse her place . And though thy Soule liues more by force , then choise Within thy dying Corps , her liuing Tombe , Yet , beeing there interr'd , shee may reioyce It did , and doth both God and her enwombe : Then O how blessed is that Earth of Thine , That two such Sp'rites of life doth still enshrine ! That Sepulcher of Death , and Seate of Life Thy blisfull-blislesse-blessed Body , O I want fit words ( while Words are all at strife , ) Thy Bodies ten-times blessed state to show : For , that stanch Chest those pretious Iewels keepes That keepe the Chest secure in Dolors Deeps . Then melt not , O melt not thy Heart away In flames of Loue , but loue to loue him still : For , if thou heartlesse be , where shall he staie ? And if thou kill'st thy heart , thou his do'st kill : For , thine is His , then for Him tender It , With loue that is , for lasting , onely fit . Thou think'st ( perhaps ) so well he loueth Thee , That if thy Soule for that deere loue should die , He would giue Thee his Soule , thy Soule to be , Sith Soulelesse , now , his Body , yet , doth lie : But sith from Death to Life he will remoue , He His must vse ; then keep Thine for his loue Thou canst not feare his losse that all reliues , For , ardent loue quite kils the Ague Feare : He can reuiue himselfe , that All reuiues ; And can make All , as if they neuer were : Then sith Faith holds , he is omnipotent , Hold thee , by Faith almightily content . Let those whose Faith begins but now to sprout , Or senslesse things that feele the force he felt , Themselues vnto their Makers fortune sute , While their kind Bowels , in compassion , melt : But be thou ioyfull , as thou faithfull art , " Sith Faith sucks comfort out of holy smart . The Place that held him , earst , thou held'st an Heau'n ; The Time thou him enioy'dst , a merrie Maie : Comforts diuine , the duties to him giu'n ; The Aire wherin he breath'd , eternall Day : If these seem'd thus , whiles yet he liu'd to die , What are they now he liues immortally ? Then let not Feare doubt more than Faith confirme , Sith doubts are Grounds for Griefe to descant on : And each mishap our hopes doe make infirme ; Though It we meete not , with Suspition : " To force our friendship on a mortall foe , " Makes Folly triumph in our ouerthro . But , Loue that hath in Feares and Hopes no measure , The more It longs her Obiect to possesse , The more it doubts thereof , the dire displeasure ; And beeing disseis'd thereof , doth hope the lsse : But O! this Loue is humane , not diuine , For Faith will not let Feare true loue decline . Christ , to thy longing-loue , is as the Riuer Vnto the chased Hart , which still he seekes ; And as Men thirstie , mind but moysture euer , So loue doth thinke on nought , but what it likes : If That Bee not , It seekes no more to Bee , But Beeing , It would Be That , bond , or free . Loue cannot liue without her Obiect long , Sith shee then ( longing ; ) liues a dying life : Who weenes her Right , then , to her offers wrong , As doth the Husband that forsakes his Wife : " For , in our deeds , which Reason might reproue , " We scape vnshent , if they were done in loue . While loue doth lacke the oyle that makes it flame , It is all Eare , or Eie , to heare , or see Who can bewraie , or where abides the same , That there she may in loy , or Sorrow be : And listens vnto Newes with longing-heed , In hope thereby to find her longingsmeed . If It be good , shee hopes it 's without peere ; If bad it be , shee feares it 's worse than ill : But be it good or bad , shee it must heare , Although the ioy or sorrow her may kill : " Desire doth neuer rest till that be had , " Which , like to that Desire , is good or bad . Clothe him with Diamonds that quakes for cold , Or cramme his purse with crownes that 's hunger-pin'd : That , for a freeze Gowne giue his Iewels would , This , all his Crownes for Crusts of coursest kin'd : " As each supplie supplies not each defect , " So , nought contents Desire , but his Elect. They that haue most , are held most rich to be ; And they that haue their wish , held most to haue : Then , as in Him is all that 's wisht of thee , So Hee 's the Summe of all that thou canst craue : " It is the greatest gaine that can be made , " To get eternall good , for goods that fade . But rest these Thoughts which Thee of rest depriue , In Paradise where he ( thou know'st ) do the est ; For there , he said , the Theefe should , with him , liue , That day that he of life was dispossest : " Then , when the life of Loue is dead to Griefe , " And liues to Ioy , Ioy is dead Loues reliefe . Hee , for vs , captiu'd our captiuitie ; And , what is that but death , the due of Sinne ? Which now he triumphs ore , in victorie , That we might still reioyce , not grieue , therein ▪ " When Griefe is slaine , it is a wrong to Ioy " Our Powres , in Sorrowes seruice to imploy . Yet greater cause of griefe Griefe cannot giue : But greater cause of ioy , Ioy cannot yeeld : Griefe , Ioy resists , and Ioy , with Griefe , doth striue ; Thus , twixt these two , still doubtfull is the field : But Ioy , at last , ( as true Griefe doth presage ) Shall Victor be , and no more Battell wage . For , this is He ( who though thus skarrified , Tormented , slaughtred , and thus vilipended : That is , indeed , the first Man deified , Whom Men-of-God , as-God , to Men commended : To Him the Prophets gaue this Testimonie , That , He should Liue , as Man to die for Many : His Skinne , the Whips ; his Flesh , Thornes made vnsound ; The Nailes , his Nerues ; the cruell Speare , his Heart : Sharp Woes , his Soule ; Gods wrath , his Mind did wound ; So , wounded was , in all and eu'ry Part ! Thus , his Soules-Soule was sacrifiz'd for Sinne , That so our Soules might , their lost glory , winne . His hand of Pow'r , at first did figulate The Belsire of Mans most vnconstant kind : And shall those Hands , that Hand did figurate , This Hand-almightie , by their frailtie bind ? No , no ( alas ) the Scepter 's in that Hand That doth both Heau'n and Hell , of right , command ! Hee , like the glorious , rare Arabian Bird , Will soone result from his incinderment , ( Which flaming Loue , and Charitie had fir'd ) Of sole selfe-pow'r , and owne arbitrement : And though his Toyles be ( Silke-worme like ) his Tombe , Yet shall his actiue Sp'rite his Flesh vntombe ! Diuinely then , with Triumph Caesared , He shall reblesse Thee with ten Thousand Blisses ; Whereby thy Soule shall aie be rauished With many millions of sweet Comforts kisses ! Whose Sweetes shall be so super-naturall , That they , perforce , thy Cares shall cordial . Then cheere thee sacred Virgin , mourne no more : The worst is past , the best is now to come : Thy blessed Wombe , his blessed Body bore , To die accurst , for which , He blest thy Wombe : The Curse we caus'd , for which , He Death indures , Then mourne no more , but let the Griefe be Ours . Fraile-Fleshes signiorizing Tyrant , fell , ( Vsurping Monarchie in her Effects Stearne Hydra-headed SINNE , with Death , and Hell ) He by his Death , to free our Flesh , subiects : Then let Lifes Death , that Lifes Death doth reliue , Kill thy quicke woes , and thy dead ioyes reuiue . Serene thy Woe-adumbred Front , sweet Saint ; Let Ioy transluce thy Beauties blandishment : Thy Sonne feeles not ( for Death is Sence restraint ) Yet sees , though dead , thy liuing languishment : Which well he wots ( though it of Loue proceed ) Auailes Him not , nor mends His Killers Creed . Thou know'st thy charge , thy Master thee impos'd , Sacred Euangelist , His Soules deere Loue ; To thee her Sonne , as to her Sonne dispos'd ; O then discharge thy charge , for her behoue : And like a Sonne , yeeld her sad Heart reliefe With words that flow from fellow-feeling griefe . Come , come , O Ioseph , Nichodemus come , Make haste , post haste , to take his Body downe : He yet craues pitty , though He yet be dumbe : Yet , by your ruth , your loue may yet be showne : Though feare of Men , did make ye God forsake , Yet God , sith ye are Men , will mercie take . You did none other than his Minions did , Whom , of base Groomes , his Grace did Minnionize ▪ Yet , in his Troubles all their Heads they hid , And left him for their Sinnes a Sacrifize : Yet sith his Armes are spread , them to embrace , Ye may be sure Hee 'l take you too to grace . Then sith in loue , ye haue obtained leaue To take him downe that , humbled , so was raised , Then downe retake him , and withall beleeue , He shall ( in Heau'n remounted ) aid be praised : Vp with your Scala-Coeli to the Tree , To take downe Heau'n ; for , Heau'n of Heau'ns is Hee ! NOw , Soule suppose thou see'st these worthy Men Laden with Linnen , and with costly Gumbes , Vnto the blessed-cursed Crosse to ren , T'interre his Corps which DEATH now ouercomes : Where beeing arriu'd , the Ladders vp they reare To take Him downe , with care , surmounting Care ! See how the Infant Church ( whose feeble force , Hath scarse the strength to lift vp Hand to Head ) Vnites her powers , to take downe his Corse , That is aliue , and yet is perfect dead : See with what fearefull care , the Nailes they draw , As if his Flesh yet felt , or them He saw . What prouidence they vse , with Linnen large , Crossing his dead Corps , that to Death was Crost , That so they may the better wield that Charge , And not , by poize , to let him fall be forc't : See how the Body doubles in their Armes , While Faith their loue , with feruor , double warmes . For , Martyrs Deaths , giue life to Martyrs more , Till DEATH be tir'd , with reauing Them of Life ; This God did die , as nere did Man before ; For , Hee by yeelding meekely , conquer'd Strife : His Patience in such Passions , and such Spightes , Doth Life-inspire the faith of Proselites . It is in vaine , therefore , with Sword , or Fire , To seeke to plant a Faith which cannot growe ; For , Saints blood chokes It ere It can aspire ; And , like a Deluge , doth It ouerflow ! " For , when the Church is bath'd in Her owne blood , " Shee 's cur'd of all Diseases , in that Flood ! Who will not runne into an Hell of Paine For His Hopes sake ; when he sees some therein ( For that same cause ) to seeme in blisse to raigne ; And by that Blisse , eternall Glorie winne ? " It 's sport to die , when Life , and Death conspire , " Feare to exclude , and satiate the Desire ! WEll , now , those Women , that were fled him fro ( When Tempests rag'd ) are come , the Coast being cleare , To pay him their last Dutie , sith no mo They shall not ( as they doubt ) Him see , nor heare : Now eu'ry one is busied , busily , To grace Him , Dead , that for their grace did die . Now , downe they haue this dead Life-giuing Lord , And now , their zeale , with diuine adoration , Performes Loues complements in deed and word : Now , He hath suffred , now , they suffer Passion : They spice Him sweetly , with salt teares among , And , of sad Sighes , they make their Obiit-Song . O cruell hands ( quoth one ) that pierc'd these Hands ; But , farre more cruell heart , that gor'd this Heart ; Curst ( quoth another ) bee their feet , that stand In Sinners Way , who did these Feet endart : O ( quoth a Third ) Paine , still that Head suround , That , with these cruell Thornes , this Head hath crown'd . Infernall Furies , whip them , that haue torne This blessed Flesh , thus whipt , accursedly ; And be their Flesh , with Wants , to nothing worne , That thus haue worne the Flesh of Deitie : O worme of Conscience , gnaw their Soules to nought , That still did plague his Soule , and vexe his Thought . Let neuer Sunne recheere them with his Raies , That Iustice Sonne haue thus in purple clowded ; Let nere Mouth ope , but spit in their dispraise , That haue these Lips in Death's pale Liu'ry shrouded : " Thus all like Honny-Bees sweet murmure make , " Against those Waspes , that spoil'd their honny Cake . Now , draw they forth their Aromaticke Gumbes , His Flesh , most sweet , to make most oderous ; See , see , how , now , His Traine ( late scatt'red ) comes , Trooping , with drooping Hearts , most dolorous , To helpe t'embalme Him , and condole His death , And to consort His Carcasse to the Earth . See how , in Peace , they striue , in Loue , contend , To kisse , and rekisse , his gore-crusted Face ; And , with each kisse , Teares Floods their force extend Which shall anticipate the others pace : Loe , how they hug Him , with lowd-shaking cries , Some , hugge his Armes , and others Legges , and Thies . But , blest is He that hath his Head in hold , Hee holds his hold till crowd enforce him thence ; Yet ere he parts , his kisses millifold , Bewray his loue , and louing diligence : And , as the Babe is loath to leaue the Dugge Forepin'd with thirst ; so , at his Lips they tugge . Sweet Iesus , giue me leaue , in strong conceit , Among these holy Ones , to kisse thee once ; I , as vnworthy , will their leisure waite , With vigilant attendance for the nonce : Though they , in loue , are not my selfe aboue , " For , who hath most forgiuen , most doth loue . If not thy Lips , ( for , I confesse ( deere Sweete ) I am vn worthy such preheminence ! ) Yet giue me leaue to kisse thy sacred Feet ; And wash them with my sad Teares confluence : Let me , with Marie , who had much forgiu'n , ( Yet I much more ) make Them my highest Heau'n . For , I ( aye me ) I am that Lumpe of Sinne , That made thy Soule so heauie to the death ! I , eu'ry day , afresh thy woes begin , Breathing out Death , to thee , with my Lifes breath : Farre worse than he that ( blind ) thy Heart did gore , For , I doe see , and yet doe wound it more ! O Christ , with thy Rod , strike my Rockie Heart , That it may flow for Thee , as Thine for me ; O let it bleed , in pittie of thy smart , And leaue to thinke on ought that grieueth Thee : Bleed Heart , weepe Eies , that Blood and Water may Wash Blood , and Water , which I spilt , away . Sweet , Honnied Sweet ! looke , looke into my Heart , See what Desires thy Loue doth pow'r therein , Touching thy Loue ; I know thou hast the Arte To make the same , in Deed , thy Loue to winne : Sith thy grace makes the Will , and Deed , intire , O giue me grace to Doe , as I Desire . And as it 's written of the Elephant , That he is fierce , to see Grapes blood diffus'd : So let me ( Wretch ) become most valiant Gainst Death , and Hell , to see thy Blood effus'd : Who art the Grape , which pressed on the Crosse , Yeelds wine of Life , and makes vs liue by losse . When I behold thy still-fresh-bleeding Wounds , I see the Deed , to worke with the Desire Of my Redemption ; which , my Soule confounds With shame , though It the same doth life-inspire : Whose good Deeds , by Desire , are onely done , Though good Deeds end , what good Desires begun . When , when , deere Lord , O when shall I , ( fraile I ! ) Resist to Blood , thy bloody foes resist ? When , for thy sake , shall I desire to die ? And in that deere Desire , in Deed , insist ? Till when , I hold my deer'st Desires to be Vnworthy of thy Crosse , much lesse of Thee . Can I behold thy Gore rough-casted Corse , Thine , Head , Heart , Hands , Backe , Side , Feet , wounded all , And all to free me from thy Fathers Curse ; And all I doe , is but therein to fall ! I le trust Thy Secrecie ; Hearke , in thine Eare , I am the worst redeem'd with Blood so deere ! Then , good Desires can nere repay the Debt Which thee I owe , by Deeds , seal'd with thy Blood ; My selfe , thy Due , I should too much forget , To seeke to paie Thee with none other good : For , I am Thine , Thou deerely paid'st for me , Then both my Life and Death should honour Thee . This World , this Hellish World , doth dimme mine Eies , ( My Iudgements Eies ) that they but darkly see The way to worke , by loue , as worke the wise , ( The godly wise ) whose workes tend all to Thee : Then helpe me , Loue , to worke for Thee alone ; Meane while let me thy Passion thinke vpon . Now doth this louing sacred Synaxie ( With diuine Orizons , and deuout Teares ) Ensindon Him with choisest Draperie ; And to the Sepulcher his Body beares : And as they beare him step , by step , they poure Downe showres of Teares , which winds of Sighes procure . But ah ( alasse ) his Mother , all this while , Like Niobe ( as Poets faine ) still sits : All as shee did her Senses reconcile To senslesse Death , and were in Tranced fits : Without or Sp●ite or Life , or Heart , or Soule , Her violent woes her Senses so controule ! Now , Loue , to his last Home hath Him conuai'd , That had no Hole , in Life , to hide his Head ; This Hole , in Death , shall doe what Life denai'd , Yet shall it not long hold Him beeing dead : For , Heau'ns his Home , Earth's but the Babylon , Vpon whose Riuers bankes , He still did moane . Here Loue contends with Custome ; Loue would keepe His Corps without , Custome , within the Graue : But Tyrant Custome , swaying Loue doth weepe , That Her deere LOVE shee may no longer haue : And , for a Fare-well , Volleys forth her Voice , In Grones , and Sighes , and Lachrimable Noise . NOw Hee 's interr'd that all the World intombes , But in the Center of his Court diuine ; Yet least Point of that Center , now , enwombes This Lord , whose greatnesse nothing can containe ! Gods Peace be with Him , sith Hee 's God of Peace , Till by his pow'r He makes his Death decease , Vnheau'n your selues , ye holy Cherubins , And giue attendance on your Lord , in Earth : Couer his Corps with your Celestiall wings , From all that naturally annoyes beneath : Descend sweet Angels ( Legioniz'd in Rankes ) And make your Heau'n on his Sepulchers Bankes . There warble forth your Hymnes of highest praise , In highest honour , of your highest Lord : And Lullabie asleep his Watchers Eies , With secret Soule-enchanting sweet concords : Whiles with Eie-blinding Beames of Glory dight , He faire amounts , ●o frolicke his Saints sight ! But tell me , O thou fairest Faire of Men , Where do'st thou lodge ? at Noone-day , where do'st sleep ? O tell my Soule , and Shee will find Thee then , And , as her Soule , Thee found , will safely keep : For , Thou more cleere than Springs of Esebo● Hast made Her , with thy more cleere , Blood 〈◊〉 ! Thy Wintry-* Woes are past , Spights storms are ceas'd ; Now flowres of Comfort , burgen eu'ry where : Then rise my Loue ( thou canst not be diseas'd ) Out of the * Rockes Holes rise , to mee appeare : And , in the Holes of Thee , her refuge Rocke , My Soule from from deadly Sinne , and Shame vp-locke . Out of this Rocke ( as out of Paradise ) Runne ( through the Mosse of my most feeble Flesh ) Vnto my Soule ( all soil'd with Sinne , and Vice ) Gihons of golden streames , her to refresh : So , may it runne , O still so may it runne , Till it hath made her , blacke , as bright as sunne . O Gates of Heau'n ! orientall , glorious Gates ! O Wounds ! no Wounds , but Hau'ns of Heau'n secure ! Neasts of cleane Doues , and Forts from fellest Fates ! Blessed Balme-Boxes , that all sores recure ! O let me liuing die , and dying liue , In these most holy Wounds that Life doe giue ! O let these Wounds , these Woundes indeprauate , Be holy Sanctuaries for my whole Man ; That though sinnes sores It oft coninquinate , Yet , there , It may be made as white as Swanne ! O holy Wounds ! Wounds holier than all Holies , Still let your Bloods , be Floods , t'ingulph my Folies . When Woes doe wound me , wind me in thy Wounds Sweet Iesus , that for me , with Woe , wast wounded ; When Foes , by Wounds , my Bodies life confound , Then let my Soule in thy Wounds be surrounded : There let Her rest securely , till shee may By thy high Grace , resume , in Blisse , her Clay . When carnall Lust , my Flesh , ( fraile Flesh ) inflames , Then quench the same in thy Wounds , bleeding still : When Furie , with strong hand , my Mind vnframes , Then in thy Wounds reforme It to thy Will : In few , by this most bloody Immolation , Let my by parted selfe haue whole Saluation . And thou , O iust commander of this All ▪ To please whose Iustice , Iustice Death endur'd ; Thou , that I hat death mad'st most patheticall , Inspire me with Loue , Hope , and Faith assur'd : That while I breath this ayre , my voice may be No light vaine Ayre , but voyce aduancing Thee . And deepely die each obiect of my Sense , In tincture of thy Sonnes all sauing Blood : By which Aspect my Mindes reminiscence May ruminate the vertue of that good That is our Summum bonum and the rate Of Sinne , Gods wrath , and iust , though heauy hate . O holy God! then looke , O looke on me Through the through wounded Sides of thy deere Sonne ; O let my Scarlet Sinnes , pure purple be In his deere Blood , my Sinnes Purgation : For eu'n as through redde Glasse , Things red do seeme , So , through that Blood , my Workes thou good wilt deeme ! The kingdome of the Flesh is swaid by Sinne ; In Christ , that kingdome , thou hast crucifi'd : Then , let me dwell that faultlesse Flesh within ; Sith Sinne subdues all humane Flesh beside : Then , there , O there ! let me both liue , and die , Sith Life , by Death , there liues immortally ! The Diuell , and the World ( two Worlds of Strife , With whom my Flesh conspires ) my Soule assaile : Who , to destroy her selfe giues them a knife ; And so with them conspires , her selfe to spoile : Then , if thou flesh her not with Christ , shee dies ; For , shee in my Flesh , liues none otherwise . But , shall I make long Furrowes on his Backe ? Or stil make Him but soape my Sinnes to scowre ? Shall He supply the Pow'r my soule doth lacke ? Yet shall shee still be idle with his pow're ? O no ( Lord ) no , that 's not the way to winne , But , th' onely way to liue , and die in sinne . Then helpe me ; Lord , to help his helping might ; And , giue me of thy goods , to grace his Grace : Let not my sloth but clogge your actiue Sp'rit ; Although it doe the Same , in Loue , embrace : " For , sith in Action , Vertue doth consist , Helpe me to worke together , with my Christ. Had I all Faith , and Mountaines could remoue , And though I gaue my Body to the Fire ; All this were nothing , if I had not Loue ; Then , liuely Faith , meere Loue doth Life-inspire : Sith then , without Loue , Faith doth nought but die , " Giue me that Faith that liues by Charitie . Had I , of Men , or Cherubins the Tongues , Knew I all Secrets , or all Prophesie ; Fed I the poore , with all to me belongs , All these , without Loue , do but , liuing , die : And , sith on Loue depends the Royall Law , O let my faith ( Lord ) worke in Loue , and awe . Christ is a Rocke of Refuge but to those That fight thy Battailes ; then needs must I fight Against both Thy , and My still-fighting Foes , And , euer flie to Him , in want of might : Let me rest on this Rocke ; but yet , so rest , As , by my sloath , He may not be opprest . I long ( sweet God ) to see thy vnseene Face ; Then put me in this Rocks most holy Rifts ; That I , with Moses , there may see thy Grace , Sith It cannot be seene , but through these Clifts : But , if I be vnmeet thy Face to ken , " Shew me thy back-parts ; kind Lord ! say , Amen . God forbid that I should glorie , sauing in the Crosse of our Lord Iesus Christ : by whom the World is crucified to me , and I to the World. IOHN DAVIES of Hereford . SONETS . 1. THe ofter sinne , the more griefe , shewes a Saint ; The ofter sinne , the lesse griefe , notes a Fiend : But oft with griefe to sinne , the soule doth taint ; And oft to sinne with ioy , the soule doth rend . To sinne on Hope , is sinne most full of Feare ; To sinue of malice , is the Diuels sinne : One is , that Christ may greater burden beare ; The other , that his Death might still beginne . To sinne of Frailtie , is a sinne but weake ; To sinne in strength , the stronger makes the blame : The first , the Reed Christ bare , hath powre to breake ; The last , his thornie-Crowne can scarse vnframe : But , finally , to sinne malitiously , Reed , Crowne , nor Crosse , hath pow'r to crucifie ! 2. ALthough we doe not all the Good we loue , But still , in loue , desire to doe the same ; Nor leaue the finnes we hate , but hating moue Our Soule and Bodies Powres , their Powres to tame ; The Good we doe , God takes as done aright ; That we desire to doe , He takes as done : The sinne we shunne , He will with Grace requite ; And not impute the sinne we seeke to shunne . But , good Desires produce no worser Deeds ; For , God doth both together ( lightly ) giue : Because he knowes a righteous Man must needs " By Faith , that workes by Loue , for euer liue : Then , to doe nought , but onely in Desire , Is Loue that burnes , but burnes like painted Fire . 3. A Righteous man still feareth all his Deeds , Lest done for feare , or in hypocrisie : Hypocrisie ( as with the Corne doe Weeds ) Still growes vp with Faith , Hope , and Charitie . But it bewraies they are no Hypocrites , That most of all Hypocrisie doe feare : For , who are worst of all in their owne sights , In Gods deere sight doe best of all appeare . To feare that we nor loue , nor feare aright , Is no lesse perfect feare , than rightest loue : And to suspect our steps in greatest light , Doth argue God our Hearts and steps doth moue : But right to run , and feare no whit at all , Presageth we are neere a fearefull fall . 4. COme , follow me , as I doe follow Christ , Is the persuasiu'st speech the Priest can vse ; This Coniuration Fiends can scarse resist ; For , shame will quite confound them that refuse . When Pastors shew what should be done in Deed , Their flocke will follow them , though nought they say ; Sith they the hungry soules and bodies feed ; And teach the rightest Truth , the readiest way . Thus , worthy Priests get Reuerence , Loue , and Feare , While wordy Ones scorne , hate , and shame doe finde : For , Winds of Spight their highest sailes doe teare , Who make themselues nought else but subtill Winde : For , though a Foote-ball mounts oft by the same , Yet is It spurn'd and made the Peoples game . 5. IT 's not so blessed to receiue as giue : Yet Men abounding in all Blessings take Reliefe from All , yet they will Some relieue , Sith they see Riches here , Men blessed make . Then , this World 's blest in Shew , but curst in Deed : Christs BODY in the Earth growes lesse and lesse : Whose Members , that should one another feed , Let one another pine through wretchednesse . Yet , seed is not the soyles wherein It s sow'n , But his that sow'd It : so , the Almes we sowe Is not so much the Beggars , as our owne ; Sith It in Them for our Soules gaine doth grow : Then , of all Soyles that yeeld most Interest , " The Belly of the Beggar is the best . 6. PRaier , if it be compleat , is of pow'r To ouer-rule almightie Pow'r and Grace : For , It can their Omnipotence procure To doe what not ? ( if good ) in any Case . But as Queene Hester came before her King , Two Maids attending , to support her port , Leaning on one , the other carying Her Princely Traine , in most maiesticke sort . So , Praier must attended be with Two , Fasting , and Almesdeeds , commming to her King ! Then , what Shee will haue done , that will He doe ; Though Shee His Kingdome craue , or any Thing : But when Shee comes not thus , the Act of Sinne Is readier than Temptation to begin ! 7. IN th' Act of sinne the guilt of Conscience Doth spoile our sport , sith our Soules ( fainting ) bleed : For , that Worme feeds vpon our inward sense , More than sinnes Manna outward sense doth feed . But he on whom Gods glorious face doth shine , The more his Griefes , the more his Ioyes abound : For , who are drunke with diuine Pleasures Wine , Can feele no Torments which the senses wound . Then 't is a Torment nere to be tormented In Vertues cause ; nor , for Sinnes fowle default : And , no worse Tempting , than nere to be tempted ; For , we must peace attaine by Sinnes assault : Then blessed is the Crosse that brings the Crowne , And glorious is the Shame that gaines Renowne . 8. VErtue consists in Action ; which consists In doing That which Vertue doth command ; But this iniurious World the same resists , Whose Actions are perform'd by Vices Band. Then , hardly can the Willing , weake in Act , Shew forth the vertue of their actiue Will ; But that the World their vertue will coact To act the Part of Vice with greater skill . Then , let the Willing-weake the World forgoe , And act the parts of Vertue , where , alone , God , and his Angels , may their Actions know ; So shall they be beloued , prais'd , and knowne : " For , cleere is muddy water standing still , " But beeing stirr'd , it looke like Puddle will. And , hide me in the wildest Waste or Wood , Yet Fame will find me out if I be good . FINIS . LONDON . Printed by John Windet for Nathaniel Butter , and are to be sold in Pauls Church-yard , by Saint Austins Gate . 1609. Notes, typically marginal, from the original text Notes for div A19902-e130 The 〈◊〉 Notes for div A19902-e2740 * VVere it possible . Teares . 〈…〉 . 14 Reg. 31. Sinne. * In respect of his manhood * Lam. 1. 12 ▪ Bell , & Dragon . 
A34838	----	Harmony evangelical between St. Mathew & Luke in the deduction of Christ's geneologie by William Cowper ... Cowper, William, 1568-1619. 1685 Approx. 8 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A34838 Wing C6699 ESTC R39606 18450468 ocm 18450468 107689 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34838) Transcribed from: (Early English Books Online ; image set 107689) Images scanned from microfilm: (Early English books, 1641-1700 ; 1631:2) Harmony evangelical between St. Mathew & Luke in the deduction of Christ's geneologie by William Cowper ... Cowper, William, 1568-1619. 1 broadside : ill., geneal. table. Printed for I. Hindley ..., London : [1685] Date of publication suggested by Wing. Reproduction of original in the Guildhall, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Genealogy. 2008-06 TCP Assigned for keying and markup 2008-11 SPi Global Keyed and coded from ProQuest page images 2009-01 Scott Lepisto Sampled and proofread 2009-01 Scott Lepisto Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion HARMONY Evangelical between S t MATHEW & LUKE in the deduction of CHRIST'S Geneologie . By William Cowpier Bishop of Galloway Here S t. Luke steping up by twenty degrees higher in the Geneologie of Chr ▪ then Mathew doth , reckoneth alone . 1 God 2 Adam 3 Seth 4 Enos 5 Cainan 6 Maleleel 7 Jared 8 Enoch 9 Mathusala 10 Lamech 11 Noah 12 Sem 13 Atphaxad 14 Sala 15 Heber 16 Phalec 17 Ragau 18 Saruch 19 Nachor 20 Thara Here the two Evangelists Reckon on togeather the Natural Line of our Lord from Abraham unto David . 21 Abraham 22 Isaac 23 Jacob 24 Juda 25 Phares 26 Ezrom 27 Aram 28 Aminadab 29 Naasson 30 Salmon 31 Booz 32 Obed 33 Jesse 34 David From David S t. Mathew reckoneth the legal Line of Christ to lett us see that Jesus Christ was lawfully King of the Jewes and did Succeede by the law as neerest of Kin to sitt upon the Throne of David his Father . From David S t. Luke reckoneth the natural line of Chr : to lett us see that . Jesus Christ is the son of David naturally descended of him by Nathan according to the flesh , For the Messias was promissed to be the son of David the King of Israel and Juda. Solomon Roboam Abia Asa Josaphet Joram Ozias Joatham Achaz Ezekias Manasses Amon Josias Jechonias Here endeth the race of Solomon . 35 Nathan 36 Mattatha 37 Menan 38 Melca 39 Eliakim 40 Jonan 41 Joseph 42 Judah 43 Simeon 44 Levi 45 Matthat 46 Jorim 47 Eli 48 Josse 49 Er 50 Elmodam 51 Cosam 52 Addi 53 Melchi 54 Neri Where S t Mathew calls Salathiel the son of Jechonias , understand his legal son succeeding as y e neerest of Kindred . Where S t Luke calls Salathiel y e son of Neri , understand , y e natural son of Neri 55 Salathiel 56 Pedaiah 57 Zorobabel Saint Mathew reckoneth in this line the forefathers of Joseph Saint Luke reckoneth in this the forefathers of Mary Abiud Eliakim Azar Sadoc Achim Eliud Eliazar Matthan Jacob Joseph Jesus Christ 58 Rhesa 59 Joanna 60 Juda 61 Joseph 62 Sem 63 Mattathia 64 Maath 65 Nagge 66 Esli 67 Naum 68 Amos 69 Mattathias 70 Joseph 71 Joanna 72 Melchi 73 Levi 74 Matthat 75 Heli 76 Mary 77 Jesus Christ This Geneologie hath five Sections , all running ( for memories sake ) as S t. Mathew doth , from Fathers to Children . The first from Adam to Noah ; The second from Noah to Abraham : The third from Abraham to David ; The fourth from David to Zorobabel ; The fifth from him to Christ. In the first and second , S t. Luke runns alone ; In the third S t Mathew and S t Luke run together , In the fourth they take different courses . S t Mathew goeing downe from David by Solomon , S t Luke frō David by Nathan ( not Nathan the prophet but another of that name Davids son by Bathsheba , and soe Solomon's brother germane ) both meet in Salathiel-where goeing on two Stepps togeather , they part again , the one taking his course from Zorobabel by Abiud to Joseph ; the other , Rhesa to Mary , both of them meel in Jesus Christ. Thus you have the golden line of Christ it begins at the first Adam , and is absolved in the second , it contains a roll of the Fathers , who through the priviledge of the first borne were ordinary Doctors and chiefe lights of the Church , till the comming of Christ. Upon this golden line runnes y e whole booke of God , He that would read it with profit , must remember the course of the spirit in the deduction of this line . If at any time he divert from it , it is only to enterlace a purpose which may cleare the story of the line . So with a description of the lineage of Seth , he adjoynes a description of the ofspring of Cain , when he draweth the posterity of Sem , he adds the seed of Japhet and Cham , and as he handleth the history of Abraham , Isaac , & Jacob , Soe likewise of Nahor , Ismael , and Esau but as we may easily perceive , he insists not long on any of them , who are beside the line ; but haveing spoken soe much of them as may clear the story of the line , he returnes to his purpose ( leaving them ) untill he cometh to the fore-promised shiloh , Jesus the son of the most high & everliveing God. London printed for I. Hindley and sold at his shop in Cliffords Inn in Fleet street . Notes, typically marginal, from the original text Notes for div A34838-e10 Joseph is called by S t Luke the son of Heli because he was his son in law 
A19873	----	Seven sermons on, the wonderfull combate (for Gods glorie and mans saluation) betweene Christ and Sathan Delivered by the Reuerend Father in God, Doct. Andrewes, Bishop of Winchester, lately deceased. Wonderfull combate (for Gods glorie and mans salvation) betweene Christ and Satan Andrewes, Lancelot, 1555-1626. 1627 Approx. 183 KB of XML-encoded text transcribed from 59 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A19873 STC 630 ESTC S119227 99854434 99854434 19855 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19873) Transcribed from: (Early English Books Online ; image set 19855) Images scanned from microfilm: (Early English books, 1475-1640 ; 1194:01) Seven sermons on, the wonderfull combate (for Gods glorie and mans saluation) betweene Christ and Sathan Delivered by the Reuerend Father in God, Doct. Andrewes, Bishop of Winchester, lately deceased. Wonderfull combate (for Gods glorie and mans salvation) betweene Christ and Satan Andrewes, Lancelot, 1555-1626. [2], 114 p. Printed [by Dorothy Jaggard] for I. Iaggard, and Michael Sparke, London : 1627. Printer's name from STC. An edition of: The wonderfull combate (for Gods glorie and mans salvation) betweene Christ and Satan. Reproduction of the original in the Harvard University. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 16th century. 2002-06 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 Judith Siefring Sampled and proofread 2002-07 Judith Siefring Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion SEVEN SERMONS ON , the WONDERFVLL Combate ( for Gods Glorie , and Mans Saluation ) betweene Christ and Sathan . DELIVERED By the Reuerend Father in GOD , Doct. ANDREWES , Bishop of Winchester , lately deceased . Iames 1. 12. Blessed is the man that endureth Temptation : for when hee is tryed , he shall receiue the Crowne of life , which the Lord hath promised them that loue him . London printed for I. Iaggard , and Michael Sparke , 1627. SEVEN SERMONS VPON The Temptation of CHRIST in the Wildernesse . 1. SERMON . Mathew Chap. 4. verse 1. ¶ Then was Iesus led aside of the Spirit into the wildernesse , to be tempted of the deuill . OVR Sauiour Christ by his Natiuity , tooke vpon him the shape of man ; by his Circumcision , he tooke vpon him , and submitted himselfe to the degree of a seruant . By the first , he made himselfe in case and able to performe the worke of our redemption : By the second , he entred bound for the performing of it . All was to this end , that he might restore the worke of God to his originall perfection . In the bringing of which to passe , it was decreed by God in the beginning ( as a thing necessarie ) that the head of the Serpent ( by whose meanes it was violated and defaced ) should be brused . And For this cause ( saith Iohn ) appeared the Son of God , that he might loose the workes of the Deuil : wherof this was the first . For in Gen. 3 we read , that his first worke after his fal , was enuiously to tempt our first parents , and thereby to ouerthrow all man-kinde . And here , straight after our Sauiour was baptized , hee with like enuy setteth on him . Christ therefore first beginneth with the ouercomming of that : and for that purpose hee is here led forth to be tempted , that so being tempted he might ouercome . Our Sauiour makes this question , Math. 11. 7. vpon their going out to see Iohn Baptist ; what went yee out to see ? As if hee should haue said , They would haue neuer gone out into the wildernesse , except it had beene to see some great and worthy matter : and behold a greater and a worthier matter heere . If there be any thing in the wildernesse worthy the going out to behold , this is a matter much worthy of it . Or if there be any matter worthy the hearing , it is worthy our attention to heare ; not Michael the Archangell disputing about the body of Moses with the deuill , Iude 9. but our owne matter , argued by two such cunning aduersaries ; to see the combat betwixt our grand enemy , who goeth about like a roaring Lyon seeking to deuour vs , and our Arch-duke : for so he is called , Heb. 12. 2. to see our King of old , Psalm . 74. 12. the pawne of our inheritance , and our Prince of new , or Prince by vsurpation , the Prince of this world , Iohn 4. 30. enter the lists together ; to see the wisedome of the new Serpent , match the craftinesse and subtilty of the old serpent , Reue. 12. 9. to see the Lyon of the Tribe of Iudah , combating with the roaring Lyon , 1 Pet. 5. 8. If any thing bee worthy the sight , it is this . Though there should come no profit to vs by the victory , yet were it worth the sight , in this respect , only to behold how these Champions behaue themselues ; that so we may bee warned before hand , by seeing the strength of our Aduersary : and that also seeing the manner of his fight , and of our Sauiours defence , wee may be instructed how to arme our selues , and how to ward accordingly . For let vs bee sure , that since the Deuill spared not to tempt our Sauiour , he will be much more bold with vs : If he haue done this to the greene tree , what will become of the drie ? Luke 23. 31. If he haue sought our ouerthrow in Christ , how much more will he doe it in our selues ? If our dayes here be but as the dayes of an hireling , Iob 7. 1. and our whole life bee but as a continuall warfare , 2 Tim. 2. 4. then is it behoouefull for vs , to haue some intelligence of our enemi●s forces and drifts . It is said , his darts are fierie , Eph. 6 16. Here we may see the manner of his casting them , that so Sathan should not circumuen vs , 2 Cor. 2. 11. Let vs marke how our Sauiour wardeth and defendeth himselfe , that so wee may be armed with the same minde , 1 Pet. 4. 1. Let vs therefore goe out into the wildernesse to see it . [ Then Iesus . ] This is the description of the entrie into the temptation , and it containeth ( as a weighty history ) many circumstances importing great matters , which may be reduced to 7. branches or heads . First , the two Champions , 1. Christ , and 2. Sathan : 3. the leader of Iesus into the lists , who is said to bee the holy Ghost : 4. the end , which was the conflict it s●lfe , that is , to be tempted : 5. the day of the battell , expressed vnder the word Then : 6. the lists themselues , that is , the wildernesse : 7. Christ his preparation to it , that is , his fasting . 1. First ; for the partie defendant , Christ ; who ( as God ) giueth food to euery liuing creature , Psal. 136. 25. and ( as God and man ) with fiue loaues and two fishes fed 5000. besides women and children , Math. 14. 11. He that is said to be the very meat it selfe , whereby we liue eternally , Iohn 6. is here said to bee hungry . He , before whom thousand thousands are said to minister , and ten thousand thousands are said to stand before him , Dan. 7. 10. hath here for his companions the wilde beasts : for so saith Marke Chap. 1. 13. He to whom the Angels minister , verse 11. is here assayled with deuils , which offer vnto him matter of great indignity ; and the indignity which hee suffered : leads vs to the consideration of the greeuousnesse of our sinnes , and of the greatnesse of his loue , both which are measured by the greatnesse of those things he suffered for vs ; as that hee was cast out from among the company of Angels ( for so Marke chap. 1. verse 12. hath it ) into the Desert , to be a companion of beasts , and so led forth to be tempted ; where hee suffered in his body hunger , in his soule temptation : what is it else , but a proclayming of his great loue towards vs ? As if he should ( exulting ) say , What is it that shall separate me from the loue of men ? Shall temptation ? shall solitarinesse ? shall hunger ? shall wearisome labour and trauell ? shall watching ? shall anguish of minde , and bloody sweat ? shall mockes ? shall whippes ? shall nayles ? shall speares ? shall principalities ? That wee also might vse the same challenge which Paul doth in the 8. Chapter of his Epistle to the Romanes the 35. verse , What shall separate vs from the loue of Christ ? shall tribulation ? shall anguish ? or persecution ? These two profitable points grow out of the consideration of the person of the defendant . II. Secondly , the party assay lant is the Deuill , who is so called , by reason of his foule mouth in defaming : for so doth the word Diabolus import , whereby we haue occasion to detest the sinne of infamy : and it sheweth what name they deserue , and how to bee estemed of , in whom that quality is found . S. Paul , 2 Tim. 3. 3. foretold , that in the latter daies there should be men deuils , foule-mouthed men , euill speakers : and 1 Tim. 3. 11 he speaketh of women deuils , because of their calumnious speeches . In the tongue wherein Christ spake these words , namely , the Syriacke , the fittest word that he could finde to signifie the deuils name , is a word that signifieth Diuulgator : so that a publisher of infamous reports , is good Syriacke for the deuill ; as when a man lightly conceiues a reproach , either forging it himselfe by misconstruction , or credulously receiuing it vpon the report of others , and then is not sorry for his brothers ill , Math. 5. 22. but rather insulteth ; not considering that he himselfe may fall into the like temptations , Gal. 6. 1. and so becomes puffed vp , 1 Cor. 5. 2. and at last ; fals a blazing his brothers imperfections , 3. Iohn 10. These come right to the deuils qualitie , they take vpon them the abetting of the deuils quarrell . It is the Deuils occupation to defame vs first with God , as he did Iob , as if he had beene an hypocrite , and had serued God onely for gaine , Iob 1. 9. and so stands he continually accusing vs , Apoc. 12. 10. and he also defameth God with vs , as if hee were a God that did enuy our good , Gen. 3. 1. and so he here defameth God to Christ , as if he were carelesse in prouiding for him , in suffering him to be hungry . And from these two defamations proceeds all euill whatsoeuer , aswell that which the Diuines call Malum poenae , as Iob 1. 12. accusing Iob , that he would curse God if he handled him roughly , and so got power ouer his goods : as that which they call Malum culpae . For his defaming God with vs , was the cause of all sinne : and euery where still we see he laboureth to perswade vs , that God is an vnkinde God ; that so we may burst forth into those termes , This good did I get at Gods hand , 2 King. 6. 33. to wit , hunger . To this doth he tempt Christ , verse 3. And as to desperation , so sometimes to the contrary , presumption ; as verse 6. Cast thy selfe downe , &c. by bringing vs to haue a base conceit of God , defaming him as if he were a God of clouts , not to be reckoned of , as if he were a man to wait vpon vs , and to take vs vp as oft as we list to throw our selues downe , that we may say in our hearts , as they that were frozen in their dregs did , Sophon . 1. 2. He neither doth good nor hurt , it is all one to serue him , and not to serue him . He tels vs ( as verse 9. ) that he will giue vs all this , if we will fall downe and worship him , as though he were very liberall in rewards , and as though God were vnkinde or vngratefull , not once regarding vs for all our seruice , but suffer● vs euen to sterue . Which brought men to that passe , as to say , Mal. 3. 14. that It is but in vaine to serue God , what gaine is in his seruice ? If he cannot preuaile this way against vs , then he will try another way : for , when ( seeing that this temptation succeeded not ) the deuill left Christ , he departed not for altogether , but went to come againe ( as appeareth in Luke 4. 13. he departed for a time . ) Christ was too cunning for him in disputing ; he meant therefore to take another course : for as Iames noteth , Chap. 1. verse 14. there be two sorts of temptations , one by inticement , as a Serpent ; another by violence , as a Lyon : if he cannot preuaile as a Serpent , he will play the Lyon. He had also another houre at Christ in the Garden , the houre of darknesse , Luke 22. 53. there he brused his heele . III. Thirdly , we are to consider the leader , He was led by the Spirit . In which we are to note fiue things : not making any question , but that it was the good Spirit , for so it appeareth in Luke 4. 1. First , that the state of a man regenerate by Baptisme , is not a standing still , Math. 20. 6. He found others standing idle in the market place , and he said to them , why stand ye idle all day ? We must not onely haue a mortifying and reuiuing , but a quickning and stirring spirit . 1 Cor. 15. 45. which will moue vs , and cause vs to proceed : we must not lie still like lumpes of flesh , laying all vpon Christs shoulders , Phil. 3 , 16. We must walke for wards , for the kingdom of God consists not in words , but in power , 1 Cor. 4 , 19. Secondly , as there must be a stirring , so this stirring must not bee such , as when a man is left to his owne voluntarie or naturall motion : we must go according as we are lead . For hauing giuen our selues to God , we are no longer to be at our owne disposition or direction : whereas before our calling , wee were Gentiles , and were carried into errors , 1 Cor. 12 , 2. wee wandred vp and downe as masterlesse or carelesse , or else gaue heed to the doctrine of diuels , 1 Tim. 1 4. or else led with diuers lustes , 2 Tim. 3 , 6. But now being becom the children of God , we must be led by the Spirit of God : For so many as bee the sonnes of God , are led thereby , Rom. 8 , 14. We must not be ledde by the Spirit whence the Reuelation came , Math. 16 , 22. from whence reuelations of flesh and blood do arise ; but by the Spirit from whence the voice came , This is my beloued sonne , in whom I am wel pleased . It came not by the spirit that ministreth wise counsel , but by that which came downe vpon them . Thirdly , the manner of leading , is described to be such a kinde of leading , as when a Ship is losed from the shore , as Luke 8. 22. it is called launching forth : so in the 18. of the Acts , the 31. verse , Paul is saide to haue failed foorth . The holy Ghost driuing vs , is compared to a gale of winde , Iohn 3. 8. which teacheth vs , that as when the winde blow●th , we must be ready to hoist vp saile : so must we make vs ready to be led by the Spirit . Our Hop● is compared to an Anchor , Heb. 6 , 19. which must be h●led vp to vs ; and our Faith to the Saile , we are to beare as great a saile as we can . We must also looke to the closenesse of the vessell ; which is our Conscience : for , if wee haue not a good conscience , we may make shipwrack of faith , religion , and all , 1 Tim. 1 , 19. And thus are we to proceed in our journey towards our countrey ( the spirituall Ierusalem ) as it were sea-faring men . Acts 20 , 22. Now behold , I go bound in spirit to Ierusalem ; to which iourny the loue of Christ must constraine vs , 2 Cor. 5 , 14. Fourthly , that he was ledde to be tempted . His temptation therefore came not by chance ; nor as Iob speaketh , chap. 5. v. 6. out of the dust , or out of the earth , nor from the deuill , not onely ouer Iobs person ; but not so much as ouer his goods , Iob 1. 12 , 14. He had no power of himselfe , no not so much as ouer the Hogs of the Gergashites , who were prophane men , Mat. 8 , 31. Hence gather we this comfort , that the holy Ghost is not a stander by ( as a straunger ) when we are tempted , Tanquam otiosus spectator ; but he leades vs by the hand , and stands by as a faithfull Assistant , Esay 4 , 13. He makes an issue out of all our temptations , and will not suffer vs to bee tempted beyond our strength , 2 Cor. 10 , 13. And , he turneth the worke of sione , and of the diuel too , vnto our good , Rom. 8 , 28. so that all these shall make vs more warie after to resist them : and hell ( by fearing it ) shal be an occasion vnto vs , to auoid that might bring vs to it ; and so they shall all be fellow-helpers to our saluation . So that temptations , whether they bee ( as the Fathers call them ) rods to chasten vs for sinne committed , or to try and sift vs , Mat. 3 , 12. and so to take away the chaffe , the fanne being in the holy Ghosts hand : or whither they bee sent to buffet vs against the pricke of the flesh , 2 Cor. 12 , 17. Or whither they be as matters seruing for our experience , not onely for our selues , that we may know our own strength , Rom. 5 , 3. and to worke patience in vs : but to the diuell also , that so his mouth may be stopped , as in Iob 2 , 3. Hast thou marked my seruant Iob , how upright he is , and that in all the world there is not such an one ? Howsoeuer they be , the deuill hath not the rod or chaine in his hands , but the holy Ghost to order them , as they may best serue for his glory and our good : and as for the deuill , he bindeth him fast , Reuel . 20 , 2. Fiftly , by the Greeke word here vsed , is set forth the difference between the temptations of the Saints , and Reprobates . In the Lords Prayer one petition is , Lead vs not into temptation : but there , the word importeth another manner of leading , than is heere meant . We do not there pray against this manner of leading here , which is so to leade vs , as to be with vs , and to bring vs backe againe , Heb. 13 , 20. but we pray there , that hee would not cast or driue vs into temptations ; and when we are there , leaue vs , by withdrawing his grace and holy Spirit , as hee doth from the reprobate and forsaken . IIII. The fourth point is the end , that is , the Conflict , as it concerneth Christ ; insomuch , that he was led to be tempted . In which temptation , Augustine saith , Habemus & quod credentes veneremur , et quod videntes imitamur : There be two things for faith to adore , and two things for imitation to practise . First for faith , that the temptations of Christ , haue sanctified temptations vnto vs : that whereas before they were curses , like vnto hanging on a tree ; now since Christ hath beene both tempted and hanged on a tree , they bee no longer signes and pledges of Gods wrath , but fauours . A man may be the childe of God notwithstanding , and therefore hee is not to receiue any discouragement by any of them . Secondly , besides the sanctifying , it is an abatement , so that now when we are tempted , they haue not the force they had before : for now the Serpents head is brused , so that hee is now nothing so strong ( as he was ) to cast his darts . Also the head of his darts are blunted , 1 Cor. 15. 55. Death , where is thy sting ? Hell , where is thy victory ? For as his death and resurrection had a mortifying force against the old man , and a quickning force toward the new man : so hath his temptation a dulling force to the Deuill , and a strengthning force to vs. For our life and imitation , there are also two . First , Compassion : for Christ knowing in what sort we were tempted , as hauing felt by experience , both how strong the assaylant was , Psal. 18. 13. who , thrust sore at him that he might fall ; and how feeble our nature is to make resistance , being nothing but dust , Psal. 103. 14. he is moued thereby to lay away seuerity , and to put on the bowels of compassion . So that , Now we haue not a high Priest which cannot be tempted with our infirmities , but was tempted in like sort . Heb. 4. 15. So we , ( which were before stonie Iudges , and too rough for Physitians ) ought in like sort ( hauing beene tempted our selues ) to looke vpon others defects with a more passionate regard . The second thing we are to imitate , Christ is our fellow-helper in all our necessities and temptations ; who , as he sheweth vs his sleights and darts , Ephe. 4. 14. so he teacheth vs how to auoyd them . This is no small comfort to vs , when we consider , that he is with vs , and will be , till the end of the world , Math. 28. 20. who hath ouercome the world , Iohn 16. 33. and the deuill : if any temptation happen , that hee will beare vs out , we may be of good cheere . This was it that did so animate Iob , Doe thou but take my part , and who shall touch me ? Iob 17. 3. When as both Christ and wee draw together in one yoke , Math. 11. 29. what can hurt vs ? Yet if wee be affraid for that we see the enemy comming ; let vs call for the helpe of our assistant , & as it is said in Psal. 68. 1. we shall see God will arise , and his enemies shall be scattered : they shall vanish like smoke , and melt like waxe . When they are ready to attache vs , let vs say , Saue me O God , for the waters are entred euen into my soule , Psal. 69. 1. When we are feeble , then let vs say with Ezekiel , O Lord it hath oppressed me , comfort me , Ezek. 38. 14. Or though they haue wounded vs , let vs say with Dauid , Bring out thy speare , and stop the way against them that persecute me . Psal. 35. 3. Say yet to my soule , I am thy saluation . So that we haue not onely an example , but a comfort too . V. The fift point , is the day and time when this was done , in which wee are to note , two things . The word [ Then ] relateth as well to the end of the Chapter next going before , as to the present instant . First then , when as Christ was but newly come out of the water of Baptisme , and immediately after the heauens had opened vnto him , and the holy Ghost descended vpon him in the likenesse of a Doue , and while he was yet full of the holy Ghost ; did the Deuill set vpon him . When as the voyce from heauen had pronounced , This is my beloued Sonne , in whom I am well pleased ; the deuill straight addeth ; In whom I am ill pleased : and so addresseth himselfe against him . And it is Gods property to looke for much at his hands , to whom he hath giuen much . When he giues a man a large measure of grace , hee giues the deuill withall a large patent . Our Sauiour had great guifts , and the deuill is like a theefe , that will venter most for the greatest bootie . Secondly , in regard of the present , we are to note , that in thirty yeeres , the deuill did nothing to our Sauiour : but now when he goes about to gird himselfe with our saluation , according to Psal. 45. 3. then doth the deuill gird on his sword also ; that is as much to say , as the better the worke is , the more resistance it shall haue . Ten repulses did the Israelites suffer , before they could get possession of the promised Land of Canaan : and as many did Dauid endure , before he was inuested in the promised Kingdome . Many lets came before the Temple was re-edified , as is to be seene in Esdras and Nehemias . Yea , ( saith the deuill : ) Hath God annoynted him with the oyle of gladnesse aboue his fellowes ? I will see if I can annoynt him with the oyle of sadnesse aboue his fellowes . Hath he beene baptized of water and the holy Ghost ? I will prouide another Baptisme for him , namely , of fire . Hath God sent downe the holy Ghost vpon him in likenesse of a Doue ? I will cause tribulation , and a crowne of thornes to light vpon his head . Hath a voyce come downe from Heauen saying , This is my beloued Sonne ? I will prouide a voyce for him , that shall ascend from the foote , that shall say , If thou be the Sonne of God , come downe from the Crosse. VI. The sixt is the place , the Lystes , to wit ; the Wildernesse , that so he might be alone , and that there might be no fellow-worker with him in the matter of our saluation , that he alone might haue the treading of the wine-presse , Esay 63 , 3. So , in the Transfiguration in the Mount , he was found alone , Luke 9 , 36. So in the garden in his great agonie , he was in effect alone ; for his Disciples slept all the while , Math. 26 , 40. that vnto him might be ascribed all the praise . Secondly , we will note here , that there is no place priuiledged from temptations . As there be some that thinke there be certaine places to bee exempt from Gods presence , ( as was noted in the dreame of Iacob : ) so the Monkes and Hermites thought , that by auoyding company , they should be free from temptations ; which is not so . For , although Christ were alone in the wildernesse , and fasting too , yet was he tempted we see . And yet it is true , that he that will liue well , must shunne the company of the wicked , Gen. 19 , 7. When the Angels had brought Lot and his family out of the doores , they charged them not to tarry , nor to stand still , nor once to looke backe . So after the Cocke had crowed , and put Peter in minde of his fall ; he went out of the doores and weps bitterly , Math. 26 , 75. his solitarinesse was a cause to make his repentance the more earnest , and helped to increase his teares : and company is commonly a hindrance to the receiuing of any good grace , and to the exercising and confirming vs in any good purpose . But as true it is , that temptations are , and may as well bee in the deserts , as in publike places : not onely in the valleyes , but in the mountaines , verse 8 and not onely in the countrey , but euen in the holy Citie , verse 5. yea , and sometimes full , and sometimes fasting , yea , in Paradise and in Heauen it selfe ; for thither doth the deuill come and accuse vs before God : we are therefore alwayes to stand vpon our guard . For in Luke 11 , 24. he is said , to walke through drie places , least happily some might bee escaped from him thither : and though we could goe whether hee could not come , we should not be free : for we carry euer a Tempter about with vs. And when we pray to be deliuered from temptation , it is not onely from the deuil , but from our selues : we carry fire within vs. Nazianzen and Basil were of that minde once , that by change of the place a man might goe from temptation : but afterward they recanted it , affirming ; That it was impossible to auoyd temptation , yea , though he went out of the world , except he left his heart behinde him also . The end of the first Sermon . THE SECOND SERMON . Math. Chap. 4. verse 2. And when hee had fasted forty dayes , and fortie nights , he was afterward hungry . NOW come we to the seuenth and last circumstance . It may seeme strange , that being about to present himselfe to the world , as Prince , Priest , and Prophet , that hee would make his progresse into the Wildernesse , and begin with a Fast : for this was cleane contrary to the course and fashion of the world , which vseth when any great matter is in hand , to make a Praeface or Praeludium with some great solemnity . As when Salomon came first to his Crowne , he went to the chiefe Citie , and gathered a solemne Conuent . So Christ , should rather first haue gone to Ierusalem the holy City , and there should haue bene some solemne banquet . But Christ from his Baptisme began his calling , and fasted fortie dayes and forty nights . This his Fast ( by late Writers ) is called the entrance into his calling : by the ancient Writers , it is called the entrance into his conflict . The manner of the Church hath alwayes beene , that at the first institution or vndertaking of any great and weighty matter , there hath beene extraordinary Fasting . So Moses , Deut. 9 , 9. when hee entred into his calling at the receiuing of the Law , fasted forty dayes . So Elias , 1 Kings 19 , ●8 . at the restoring of the same Law , did the like . And so when they went about the re-edifying of the Temple , as appeareth Esdras 8 , 49. So in the new Testament , at the separation of Paul and Barnabas , Acts 13 , 3. And ( as Ierome reporteth , ) Saint Iohn would not vndertake to write the diuine worke of his Gospell , vntill the whole Church ( by Fasting ) had recommended the same vnto God. So likewise , at the entrance into a Conflict , for the obtaining of some Victory , as Iehoshaphat did when he ouercame the Amorites , 2 Chron. 20 , 3. So did Hester when shee went about the deliuerance of the Iewes , as in Ester 4 , ver . 16. And Eusebius reporteth , that when Peter was to enter disputation with Simon Magus , there was Fasting throughout the whole Church generally . Whether at the entrance into a Calling , or to resist the diuell , Saint Peters rule mentioned in his first chapter and fifth verse , ought to take place , we must vse Prayer and Fasting . And as at all times we are to vse watchfulnesse & carefulnesse : so then especially , when we looke that the diuell wil be most busie ; and the rather , for that in some cases there is no dealing without Fasting , as Marke 9 , 29. there is a kinde of diuell that will not bee cast out , without Prayer and Fasting . As for the number of daies wherein he fasted , iust forty ; Curiosity may finde it selfe worke enough : but it is dangerous to make Conclusions , when no certainty appeareth . Some say , there is a correspondencie betweene these forty dayes , and the fortie dayes wherein the world was destroyed by the Deluge . But it is better to say , As Moses fasted fortie dayes at the institution of the Law , and Elias fortie at the restauration ; so Christ heere . And because he came but in the shape of a seruant , he would not take vpon him aboue his fellow seruants . Contrary to our times , wherein a man is accounted no bodie , except he can haue a quirke aboue his fellowes . But it is more materiall , to see how it concerneth vs. It is a thing rather to be adored by admiration , than to be followed by apish imitation . This Fast heere , was not the fast of a day , as that of Peter and of Cornelius , Acts 10 , 9 , 30. but such as Luke 4 , 2. describeth , He did eate nothing all that time . Saint Iohn the Baptist though his life were very strict did eate Locusts and wilde Hony , Math. 3 , 4. Ours is not properly a Fast , but a prouocation of meats ; and therfore there can be no proportion between them . But as it is , what is to be thought of it ? Socrates and Irenaeus record , that at the first , the Church did vse to celebrate but one day in remembrance of Christs Fast ; till after , the Montanists ( a certaine sect of heretikes , who thereupon are called Eueratitiae ) raised it to foureteene dayes ; the zeale of the Cleargy after increased it to forty , after to fifty : the Monkes brought it to sixty , the Friars to seuenty ; and if the Pope had not there staid it , they would haue brought it to eighty , and so haue doubled Christs fasting . When the Primitiue Church saw the Heretickes ( by this outward shew ) goe about to disgrace the Christians , by this counterfeit shew of holinesse ; they vsed it also : but ( saith Augustine and Chrysostome ) they held it onely a positiue law , which was in the Church to vse or take away , and not as any exercise of godlinesse . Onely a doubt resteth now , because of the hardnesse of mens hearts , whether it were better left or kept Some would haue abstinence vsed , and one day kept for the Sabbath , but left to euery mans liberty what time and day , and tied to no certainty : but that were ( vpon the matter ) to haue none kept at all Notwithstanding , the reformed Church ( as that of France ) haue vsed their liberty in remouing of it , for that they saw an inclination in their people to superstition , who would thinke themselues holier for such fasting ; like the Pharisies , Luke 18 , 12. The Church wherein we liue , vseth her liberty in retayning it , and that vpon good reasons : for sith God hath created the fishes of the sea for man , and giuen him an interest in them also , Gen. 9 , 2. as well as in the beasts . Sith the death of fish was a plague wherewith God plagued Pharaoh , and so contrariwise the encrease of fish is a blessing : God will haue fish to be vsed , so that he may haue praises as well for the sea , as for the land . Psal. 104 , 25. If wee looke into the ciuill reason , wee shall see great cause to obserue it . See Numb . 15. 22. the abundance of flesh that was consumed in one moneth . The maintenance of store then is of great importance , and therefore order must be taken accordingly . Ierusalem had fish dayes , that Tyrus and such like , liuing vpon Nauigation , might haue vtterance for their commodities , Nehem. 13 , 16. ( for Tyrus was the maritine Citie , till after Alexander annexed to it another Citie , and made it drie . ) The Tribe of Zabulon liued by Nauigation , Gen. 49 , 13. which is a thing necessary both for wealth , 2 Chron. 9 , 20. and made Salomon richer than any other King , and also for munition , as Esay 23 , 4. that Tribe therefore had neede of maintenance . And therefore our Church and Common-wealth haue taken order accordingly ; and the rather , for that ourtimes require it : ( for the times that forbad marriage and the abstinence of meates , 1 Tim. 4 , 3. are past ) we rather liue in the age of selfe-loue , intemperancy , and filthy pleasure , 2 Tim. 3 , 4. There is more feare of a pottinger full of gluttony , than a spoonefull of superstition . This is no Fast , but a change of meat . Verse 3. Then came to him the tempter , &c. BEfore wee come to the particular temptations , we haue foure generall points to be considered . First , the changing of the deuils name , from deuill to Tempter : secondly , that it is said , He came vnto him : thirdly , that hee came when he was fasting : fourthly , the diuersitie and order of the temptatious . I. First , in Iames 1 , 13. it is said , that God tempteth no man ; and yet in Deut. 13 , 3. it appeareth , that God doth tempt some ; we must then make difference betweene temptations ; betweene Gods temptations , and the deuils . The deuill indeed tempteth vs , but God ( as our English translation hath it ) trieth vs. The latter is to commend vs , Rom. 3 , 5. or rather that our tribulation may bring forth patience , and patience hope , Rom. 4 , 3. It makes vs know that to be in our selues , which before we knew not , as we see in Iob. So the Lord proued the Israelites , to see if they loued him or no , Deut. 13 , 3. The deuils temptation is to know our corruption : for knowing the innocencie of Adam , he went about to corrupt him . It is like the Israelites prouing of Manna , to try conclusions . Gods is like the triall of gold , 1 Pet. 1 , 7. which the oftner it is tried , the puter it waxeth : the deuils , like that of Manna , which stinketh and corrupteth by triall . Gods is like the triall of the fanne , Math. 3 , 12. the deuils like that of the sciue , Luke 22 , 31. which lets go the flower , and keeps the bran . II. Secondly , the deuill hath two shapes ; in the one , he tempteth and allureth , ( and in that he came now to our Sauiour : ) in the other , he assayleth vs. that is , by assault and violence , Ephes. 6 , 11. The first is the temptation of hypocrites , Math. 22 , 18. Shall we pay tribute to Caesar ? The second , of Iudas , who in the garden assaulted our Sauiour , Iohn 6 , 70. So Sathan sets on Christ by violence . He came vnto Christ by casting sparkes of fire into him ; for he was deuoid of any wicked and vaine thoughts comming forth of him . Two wayes may a man bee tempted : either by doubts arising in our hearts out of vs , Luke 24 , 38. or by a sop entring into vs , Iohn 13 , 27. Christ could not be tempted the first way : for he was deuoid of any wicked and vaine thought , comming forth of him . To vs the deuill needs bring but a paire of bellowes , for he shall finde fire within vs : but to Christ he was faine to bring fire too . III. Thirdly , hee then came to him when he was fasting , which discouereth the deuils desparate boldnesse , as also his craftinesse , in that hee waited his time , to stay till hee was hungry . Notwithstanding , Christ was newly come from his Baptisme , and was full of the holy Ghost , and euen now in his exercise of mortification , yet had the deuill courage to set vpon him . There is no place so holy , nor exercise so good , as can represse his courage , or giue a stay to the boldnesse of his attempts : as wee see , Marke 4 , 14. The word is no sooner sowen , but Sathan comes immediately , and takes it out of their hearts : which must needs be done in the Church . For the word is out before they be out of the Church : so that hee is not affraid of hearing the word , but can abide it well enough , yea , better than many . And though they carry the word out of the Church , he will waite on then home , and choake the word with cares and riches , and voluptuons li●ing , like the seede that fell among thornes , Luke 8 , 14. And no more doth he care for the exercise of prayer : for euen then immediately after the repetition of forgiuenesse , when we haue made euen with all the world , when God hath forgiuen vs , and wee others ; then doth the deuill giue vs occasion to say , Lead vs not into temptation , as standing by there ready to tempt vs. And as little cares he for the Sacraments : for presently after they had receiued the Sacrament , and sang the hymne , Christ tels them , they shall all be offended in him that night , Math. 26 , 1. Thus we see his courage serues him at all times , nothing is able to quaile it . As this ought not to discourage the children of God , hauing so faithfull an assistant to take their part : so it giueth them this caueat , that they bee at no time secure , but alwayes to keepe a sure guard . Saint Bernard in the middest of a Sermon was solicited to vaine-glory , because he thought he pleased his auditors ; and thereupon brake off his speech , and turned it to the deuill , saying ; Non propter te hoc opus coeptum est ; nec propter te , nec in te finitur . And as he is couragious , so is he subtile : for notwithstanding his eager desire , he staid the fittest time , wherein consisteth a chiefe point of wisedome . So when he tempted Eue , he staied till her husband was away , and till he could shew her the fruit which was so pleasing to the eye . So when Dauid lay with Beth sheba Vriahs wife , he tempted him in the euening and after his sl●epe , 2 Sam. 11 , 12. a very fit time for the purpose . So when they were asleepe , the enemy sowed tar●s , Math. 13. And as he is warie in choosing his time , so is he as cunning in chusing the meanes , obseruing the dispositions of men . For wanton and voluptuous men , he hath the daughters of Moab , a bayte fit for their humors , whereby to tempt them to idolatrie , Numb . 15 , 1. For men secure and carelesse , he hath a net that sufficeth to throw ouer them , ( 2 Tim. 2 , 26. ) and snare them in . For others , that haue more care to seeke and inquire into things , he hath quils to blow them vp , as knowledge which puffes vp , 1 Cor. 8 , 1. Yea , euen the best things can hee make serue for his purpose , and to be occasions of temptations ; so that he may finde better entertainment , for the good exercises sake that come with him . He will come sometimes shrowded in the necessitie of nature , as here ; for when a man is hungry , nature requireth somewhat to asswage it . Prayer , no man doubteth to be a godly exercise : yet thereby he tempted them that loued to pray in the Synagogues , & make much babling , and repetition , Math. 6 , 5 , 7. In like sort doth he abuse the name of good counsell , as in Peter to Christ , Math. 16 , 22. who ( as a friend ) wished him to spare hims●lfe , and liue out his time . Thus can he put on a faire shew , the sooner to beguile : and for good reason , for if he should come vnmasked in his owne likenesse , he would be rejected ; as if Iehoram the King of Israel had come himselfe without Iehoshaphat , Elisha would not haue looked on him : so by a good pretence , the temptation shrowdes and insinuates it selfe : otherwise , it would not be looked on . IIII. Now wee are to consider the diuersity and order of the temptations , and then will we handle them particularly . And first we are to note , that though there are but these three recorded , yet he endured diuers others . His whole life was full of temptations , as may appeare by Luke 22 , 28. It is said , Luke 4 , 2. that he was tempted forty dayes of the diuel , whereas these three temptations heere set downe , were not till after the end of forty daies . These only are mentioned , but there were other not written , as diuers of his miracles are vnwritten , Iohn 20 , 25. Only , so much was written as was expedient . These three are a briefe Abridgement of all his Temptations . As it is true that Paul saith , that Christ resembled Adam , and was made a quickening spirit , as Adam was a liuing soule , 1 Cor. 15 , 45. And the bringing of the children of Israel out of Egypt , by being called out of Egypt , Mat. 2 , 15. So may Christ and Adam be compared in these three temptations . For they both were tempted with concupiscence of the flesh , concupiscence of the eye , and pride of life , 1. Iohn , 2 , 16. In Adam the diuell first brought him into a conceit , that God enuied his good . As we see Faulconers put hoodes ouer Hawkes eyes , to make them more quiet and ruely . Secondly , he lulles him on to a proud conceit of himself , by perswading him that by eating he should be like God. Thirdly , hee sheweth the fruit , which was pleasant . So in Christs temptation . First , hee would haue brought him to murmure against God : secondly , to presume : and thirdly , to commit Idolatry , all which are set downe in the 1 Cor. 10 , 5 , 6 , 7 verses . And vnder these three heads come all temptations , Numb . 14 & 21. & Exodus 32. To some of these extreames will the diuell seek to driue one . First , by distrust he will seeke to driue vs to vse vnlawfull meanes , for the obtaining of necessary things , as bread is when a man is hungry . Or if we be in no such want , that that temptation cannot take place , then ( through superfluity ) hee will tempt vs to wanton and vnnecessary desires , as to throw our selues downe , that the Angels may take vs vp : and hauing preuailed so farre , then he carrieth vs to the diuell and all . All this will I giue thee ; there is his [ All : ] Fall downe and worship me , there is the diuell with it : so ( that in this respect ) may it well be saide , that The way of a Serpent is ouer a stone , Prou. 30 , 19. He goeth so slily , that a man seeth him in , before he can tell what way , or how he got in . First , he wraps himselfe in necessity , and thereby windes himselfe in vnperceyued : then he brings vs to make riches our God. Now let vs see his Darts . The first is , of making stones bread : This may well be called , The hungrie Temptation . The streame of the Doctors , make Adams offence the sinne of Gluttony : but Bucer thinks , that this temptation is rather to bee referred to distrust and dispaire . There is small likelyhoode , that one should sinne in gluttony by eating bread onely . The diuels desire was onely , that the stones might be turned into bread , and that after so long a Fast : and then , if the Temptation had beene to Gluttony , Christs answer had bene nothing to the purpose ; the Deuill might well haue replyed against the insufficiencie of it . For gluttony is to be answered by a text willing sobriety : whereas this text which Christ answereth by , containeth rather an assertion of Gods prouidence : and therefore our Sauiour should haue seemed very vnskilfull in defending himselfe . The temptation therefore is to distrust . This standeth well with the deuils cunning in fight : for by this he shooteth first euen at the throat , and at that which is the life of a Christian , to wit , his faith ; as a man would say , Iugulum petit , euen at that which ouercometh the world , 1 Iohn . 5 , 5. He tempted him to such a distrust , as was in the Israelites , Exod. 17 , 7. when they asked if God were with them , or no ? So he made Adam thinke , God eared not for him : so here the deuill premiseth a doubt to shake his faith , wherein Christ made no doubt , Si filius Dei es . Indeed you heard a voyce say , you were the beloued Sonne of God , but are you so indeed ? or was it not rather a delusion ? You see you are almost starued for want of bread : well , would God haue suffered you so to be , if you had beene his Filius dilectus ? No , you are some hunger-starued child . So Luke 22 , 31. Christ prayed , that Peters faith might not faile . It was that the deuil shot at . He is a roaring Lyon seeking to deuour vs , whom we must resist by faith , 1 Pet. 5 , 8. It is our faith that the aimes at , 1 Thes. 3 , 5. For hauing ouerthrowne that , disobedience soone will follow . Hauing abolished the stablisher of the Law , Rom. 3 , 31. the breach of the Law must needs follow . He hath then fit time to set vs a worke , about making stones into bread , that is , to get our liuing by vnlawful means . First , shipwracke of faith , then of obedience . The Deuill here seeing him in great want and hunger , would thereby bring in doubt , that hee was not the Sonne of God , which is not a good argument . For whether we respect the naturall tokens of Gods fauour , we see they happen not to the wisest and men of best and greatest knowledge , as appeareth in Eccles. 9 , 11. or the supernaturall fauour of God. We shall see Abraham forced to flye his Countrey into Egypt for famine , Gen. 10 , 12. So did Isaac , Gen. 26 , 1. and Iacob likewise was in the same distresse , Gen. 43 , 1. Notwithstanding that God was called , The God of Abraham , Isaac , and Iacob ; yet were they all three like to be hunger-starued . Yea , not onely so , but for their faith , many were burned and stoned , of whom the world was not worthy , Heb. 11 , 37. So fared it with the Apostles , they were hungry , naked , and athirst , 1 Cor. 4 , 11. But what do we speake of the adopted sonnes of God , when as his owne naturall Sonne suffered as much , nay , farre more ? Here wee see he was hungry , also he was wearied with trauaile , and faine to rest : Iohn 4 , 6. he had no house to hide his head in , whereas Foxes haue holes . If thou be the Sonne of God. THe Heathens haue obserued , that in Rhetoricke it is a point of chiefest cunning , when you would out face a man , or importune him to do a thing , to presse and vrge him with that , which hee will not or cannot for shame denie to be in himselfe , As by saying ; If you haue any wit , then you will do thus and thus : if you be an honest man or a good fellow , do this . So here the deuill ( not being to learne any point of subtilty ) comes to our Sauiour , saying ; If thou be the Sonne of God. ( as it may be doubted , you being in this case : ) then , make these stones bread . No , no , it followes not : a man may be the sonne of God , and not shew it by any such Art. So when Pilate asked , who accused Christ ? they answered , If he had not beene a malefactor , we would not haue brought him before thee , Iohn 18. 30. They were iolly graue men , it was a flat flatterie : and in Iohn 21. 23. there is the like . This ought to put vs in minde , when we are tempted in like manner , that we take heed we be not out-faced . In the matter it selfe wee are to consider these points : First , the deuill sets it downe for a ground , that ( follow what will ) bread must needs be had . Therefore Christ first closeth with him . Admit hee had bread , were he then safe ? No , We liue not by berad only : so that bread is not of absolute necessity . Well , what followes of that ? Bread you must needs haue , you see your want , God hath left off to prouide for you . Then comes the conclusion , Therefore shift for your selfe as well as you can . First he soliciteth vs to a mutinous repining within our selues , as Heb. 3 , 8. Harden not your hearts , as in the day of temptation , &c. whereby he forceth vs to breake out into such like conceits , as Psal. 116 , 11. I said in my distresse , that all men be lyars : and Psal. 31 , 22. I said in my haste , I am cast off . Thus closely he distrusted God , in saying , his Prophets prophecie lies , till at last , we euen open our mouths against God himselfe , and say , This euill commeth from the Lord : shall I attend on the Lord any longer ? 2 Kings 6 , 33. Hunger and shame is all we shall get at Gods hands . And so casting off God , betake themselues to some other Patron , and then the deuill is fittest for their turne . For when we are fallen out with one , it is best seruing his enemy , and to retaine to the contrary faction . Then wee seeke a familiar ( with Saul ) to answer vs , 1 Sam. 28 , 7. But what did the deuill than tell him ? did hee bring comfort with him ? No : he tels him , that to morrow he and his sonnes should dye . So here doth the deuill bring a stone with him . What Father ( saith Christ ) if his Sonne aske him bread , would give him a stone ? Math. 7 , 9. yet the diuell doth so ; Christ was hungry , and the deuill shewes him stones . Here is the Deuils comfort , here be stones for thee , if thou canst deuise any way to make these stones bread , thou art well ; whereas we do not vse to make bread of stones , but of wheate , to worke it with the sweate of our browe : sto get it so , we learne Gen. 3 , 19. By extortion and vsurie we may make stones into bread , that is the deuils Alchymistrie : or haply wee may make bread of nothing , when a man gets a thing by anothers ouersight , Gen. 43 , 12. Or else , what and if we can ouer-reach our brother in subtilty , and goe beyond him with a tricke of wit or cunning ? Let no man defraud or oppresse his brother in any matter : for the Lord is auenged of all such , 1 Thes. 4 , 6. The one is called , The bread of violence and oppression , Prou. 4 , 17 The other , The bread of deceit . They are indeed both made of stones , for they still retaine their former property , as the euent will declare . For though in the beginning such bread bee pleasant , Prou. 20 , 17. yet after , his mouth is but filled with grauell , Prou. 20 , 17. After which will consequently follow , gnashing of teeth . The end of the second Sermon . THE THIRD SERMON Mathew Chap. 4. verse 4. But he answering , said ; It is written , Man shall not liue by bread onely , but by euey word that proceedeth out of the mouth of God. IT was a good seruice that Elisha ( 2 Reg. 6 , 9. ) did , to tell the King of the traines laid for him , when they lay in ambush against him . And euen this is the first vse that wee haue of our Sauiours Temptations . It warnes vs afore hand of the deuils comming , so that we may haue time to prepare our selues accordingly . For as at that time the deuill came vpon Christ when hunger pinched him : so where we are in any distresse , we are to looke for temptations . This temptation hath two parts . First comes ( Si , ) a distrust : Secondly followes vnlawfull meanes . Hauing laid this foundation , that bread is necessary to be had when one is hungry ; hee inferreth , that God helpeth nor , nor supplyeth the want : therefore God is not the Father . Mat. 7 , 9. and therefore depend no longer on him , but shift for your selfe . This is the eff●ct of the deuils argument . The Fathers vpon the words Ephe. 6 , 16. ( Take the shield of faith , to quench all the fierie darts of the deuill : ) do note , that about euery one of the darts or temptations of the deuill , there are ( as it were ) balls of wilde fire . For being to assault our obedience , and knowing hat faith is our shield : to that end he vseth the arrow-head , which is ; distrust in God , about which is fire , to wit ; the vsing of vnlawfull meanes , to consume our obedience , which will consume our shield of faith , and so make way for the dark to kill or wound vs. So that his drift is , to bring our adoption or Son-ship to a Si. There is no doubt , but Christ was able to haue turned stones into bread : but why would hee not then follow the deuils aduice ? The deuill by saying , Say vnto these stones , seemeth to acknowledge , that he had the force to haue done it , euen by his bare word : for euen stones are said to heare the voyce of God , and obey his commandement ; and not onely Gods , but euen Gods seruants , as 1 Reg. 13 , 5. when the man of God had pronounced , that the Altar should rent in sunder , it did so . And Math. 27 , 5. when Iesus cryed out with a loud voyce , the vayle of the Temple rent in twaine , the earth did quake , and the stones were clouen . The dead men are worse than stones , yet they in their graues heard his voyce . And not onely was hee able to turne stones into bread , but into men also : as Children to Abraham of stones , Math. 3 , 9. If therefore it had pleased him , he was as well able at this time to haue turned stones into bread , as after hee turned water into wine , Iohn 2 , 10. It was no lesse possible to him ( no doubt ) to haue saued himselfe , when the Iewes scoffingly bad him , Math. 27 , 42. as to haue saued others ; and to haue come downe from the Crosse being aliue ; as it was after for him , not onely being dead and buried , but a great stone being ouer him , to remoue it , and come out of the graue , Math. 28 , 2. He had power to both , but not will alike to both . But why would he not here vse his power , for the satisfying of his hunger , and follow the deuils aduice ? In setting downe the Historie of turning water into wine , it is thus farther said , that he did it , that his Disciples might beleeue in him , Iohn 2 , 11. That was the reason that moued him to the working of that myracle : and because there was no such cause here , he did it not . For the deuill would not beleeue in him ( he knew ) though he had done it . The Deuill desired him , but to haue him shew what he could do , for a need onely , for a vaunt of his power : wherein we see the humour of pride , that made him at the first to fall . It is the same temptation that his kinsfolkes vsed , No man doth any thing secretly , that seeketh to be famous : if thou dost these things , shew thy selfe to the world . But see how vnfitly the Temptation hangeth together . He should rather haue said , If you be hungry ; than If you be the Sonne of God : and then rather haue bid him fast forty dayes more , than turne the stones into bread . If it had beene to haue made a Sonne of God , Christ would haue done it : but not to haue shewed himselfe to be the Sonne of God. But it may be asked , why did Christ vouchsafe to giue him any answer at all ; whereas he might haue commanded him to silence , and tormented him before his time , and haue punish●d him for his sawcinesse ? When Peter tempted him , he cut him vp very sharply , saying ; Come behinde me Sathan , Mark. 8 , 33. Why did he not answer the deuill so ? He might haue enioyned him , and throwne him into the bottomlesse pit , Luke 8 , 31. or at the least bidden him , Auoyd Sa\than , verse 10. Augustine answereth this doubt , that Christ answered in the like time , to teach vs to answer : willing vs thereby ( as Abimelech did his souldiers ) to doe as he had done before , Iudg. 9 , 48. So Christ is our example , Iohn 13 , 15. and bids vs do as he hath done . Christ is our Captaine , he hath gone before vs , and shewed vs how to behaue our selues in fight : when the diuell assaulteth vs with distrust , then are we to ward it off with a Text of Gods prouidence ; and so to the rest , as hee hath done before vs. Our Sauiours shield , whereby ( we see ) he beareth off all the deuils darts , is couered all ouer with Scriptum est . We haue here a briefe view of the Churches Armorie , Cant. 4 , 4. of the Tower of Dauid , built for defence . Heere be the shields wherewith Salomons Temple was hanged , and which Paul calleth , The weapons of our warfare , 2 Cor. 10 , 4. not carnall , but mighty ( through God ) to cast downe holds . They are in number fiue : First , a preparation of our selues by the vse of Gods Sacraments , that wee may bee the more strong to sustaine and beare off temptations , and to hold out to the end without fainting . Secondly , a withdrawing our selues into the desert , or some other solitary place , there ( by Meditation ) to kindle good thoughts , Psal. 39 , 3. Thirdly , fasting . Fourthly , watchfull prayer , Math. 26 , 41. Fiftly , the perfecting our selues in the Scriptures . These be the fiue shields wherewith Salomons Tenple was hanged . Now as for the Scripture , wee are to note , that where God speaketh of any good that wee are to receiue out of it , it is commended to vs as a storehouse , whether wee are to make our resort for the bread of life , and the water of life , whereof he that tasteth , shall neuer thirst , Iohn 6 , 35. And from thence are we to draw the waters of comfort , out of the fountaines of saluation , Esay 12 , 3. When there is any ill spoken of which we are to resist , then it is commended to vs as an Armory , whence wee may fetch any kinde of weapon which we shall need , either offensiue , as a sword , Heb. 4 , 12. or defensiue , as a shield , Prou. 30 , 5. The Scripture is the broad plate that is to beare off the darts : our faith is the braces or handle wherby we take hold , Ephe. 6 , 16. and lift it vp to defend our selues withall . For the Scripture is a shield , Non quod dciitur , sed quod , dicitur . Dicitur ; there is the strong and broad matter , fit to beare off : and Creditur , that is the handle or braces to it , God spake once or twice , I haue heard it , power belongeth vnto God , Psal. 62 , 11. So that it sufficeth not that it be spoken onely by God , but we must heare it too : neither must wee heare it as the voyce of a man ( as Samuel at the first did ; who when God called him , thought it the voice of Eli : ) but as the voice of God , that we which were dead in our sinnes , he hath quickned and forgiuen vs all our trespasses , 1 Thes. 2 , 13. This is the perfection of our faith . Generally of the Scriptures , this is Christs opinion , confirmed by his owne practise ; that if the diuell come as a Serpent , here is a charme for him , Psal 58 , 5. Or if he come as a Lyon , here is that is able to preuaile against him , 1 Pet. 5 , 8. And that the deuill knowes well enough , as appeareth by bis malice that hee hath alwayes borne it , before it was Scripture , when is was but onely Dictum . For so soone as God had said , Let vs make man in our likenesse , that word was straight a whetstone to the deuils enuie . And after the fall , when the seed was promised , that was , and is the cause of all the deuils enmitie , Gen. 31 , 15. So when the promise was reitterated , Gen. 22. 18. that was the cause he so turmoyled all the Patriarchs . But when the word was to be written , and to become Scripture , then his malice began to grow very hot , insomuch that he caused it for anger to be broken , Exod. 32 , 19 For the Fathers are of opinion , that all the deuils busie endeuour , in making the Israelites to commit idolatry with the golden Calfe , was to the end , that he might so heate Moses in his zeale , as that in his anger he should breake the Tables of the Law , by casting them hastily out of his hands . We are to note therefore , that there is a forceable sound in the word , which the Deuill cannot abide ; and not onely the sound , but the sight also . It is written of Augustine , that lying sicke on his bed , he caused the seuen poenitentiall Psalmes to be painted on the wall ouer against him , in great Letters ; that if after he should become speechlesse yet he might point to euery verse when the deuill came to tempt him ; and so confute him . Blessed is he that hath his quiuer full of such arrowes , they shall not hee ashamed . Blessed is he that hath the skill to choose out fit arrowes for the purpose , as the Fathers speake out of Esay 49 , 2. Christ saith affirmatiuely of the Scriptures , that in them is eternall life , Iohn 5 , 39. Negatiuely , that the cause of error , is the not knowing of them , Marke 12 , 24. Dauid saith , it was that that made him wiser than his enemies , than his teachers , and than the Ancients , Psalm . 119 , 98 , 99 , & 110. Knowledge of the truth , is the way to amendment after a fall , 2 Tim. 2 , 26. There is much calling now adaies for the Word , and others finde fault as fast , that it is no better harkned vnto . For as the want of obedience , and all other abuses ( which are so much cried out against ) proceede not onely from the not hearing of the word , but as well from the not mingling of faith with it , ( without which mixture , it is nothing worth ) it profiteth not , Heb. 4 , 2. So the error of the former times was , in yeelding too farre to the deuils policie , by sealing vp the Scriptures , and locking the storehouse and Armorie of the people . It is the policie Christ tels vs of in the 11. of Lukes Gospell 22. A strong man puts the strong armed man out of his house , and takes away his armour from him : then he needs not feare him . The like policie we read of , 1 Sam. 13 , 19 when the Philistims had taken away all Smithes and Armour , then they thought they were safe . So in the time of darkenesse , the deuill might let them do their good workes , and what they list , and yet haue them still vnder his lure : that he might offend them at his pleasure , that had no armour to resist him . All the Children of God , had a right and property in the Law of God , as appeareth by Christs words , Iohn 10 , 34. he answered them , that is , the common people , Is it not written in your Law ? As though hee should say , the Scripture is yours . To the young man ( in the tenth Chapter of S Lukes Gospell , and 26. verse ) that asked Christ what he should do to be saued ? Christ answereth : What is written in the Law ? how readest thou ? Whereunto the answer , that we cannot read , or that the booke is sealed vp , Esay 29 , 11. is as the deuill would haue it . Then hath he a fit time to offer vs stones to make bread of . But this answer with our Sauiour Christ will not he allowed of . Now come wee to the speciall point of Christs answer , It is written , Man liues not by bread onely , &c. Deut 8 , 3. There is no better kinde of reasoning , than that , when one grants all that hath beene said by his aduersarie , and proueth it to make on his part ; and vpon a new conceit , auoyds all that his aduersarie said . Here our Sauiour might confesse all that the deuill objected ; as that he is the Sonne of God ; and admit the stones were made bread , and that bread were of absolute necessity , and that it were so to be come by ( which is vntrue , ) were we then in good case ? This indeed is the deuils position , wherewith he would perswade all those that haue animam triticeam , ( as the Fathers call it : ) that those externall things are necessary to bee had : and that if they haue enough thereof , they are well enough ; as we see it to be the minde of the rich man , Luke 12 , 19. This man hauing a wheaten soule , hauing corne enough , bad his soule take rest , and liue merrily for many yeeres . But Christ goeth further , and saith ; Though the stones be made bread , it will not auayle , except it please God ( by the blessing of his word ) to giue vertue , and ( as it were ) life vnto the bread , there is no difference betweene it , and a stone . It is not the plenty or quality of victuals , howsoeuer some dote vpon such externall meanes , as they did , which sacrificed to their net , and burnt incense to their yerne , Abac. 1. 16. because by them their portion was fat , and their meates plentuous . For what saith Iob 31 , 27. If I reioyced because my substance was great , this had beene an iniquity . So that our life is not maintained by bread onely , descended out of the mould of the earth . The nature of bread and stones are not much vnlike , they come both out of one belly : that is to say , the earth , Iob 28 , 5 , 6. and of themselues , the one of them hath no more power than the other vnto life : for we know that the Israelites died , euen while the flesh of Quayles was in their mouthes , Numb . 11 , 33. and Manna ( heauenly fare ) being farre better than our bread . It is the deuils craftie policie , to burie a mans life vender a loafe of bread : and ( as it were ) to fetter the grace of God to the outward meanes ; whereas they of themselues are of no efficacie , without the operation and grace of the word , than a hammer and a sawe , without a hand , able to employ them . Dauid saith ( Psal. 104 , 28. ) The eyes of all things waite on God for their meat in due season , and thou fillest them : With what ? with bread ? No , but with thy blessing and goodnesse . Our hearts must be stablished with grace , not with meats . Heb. 13 , 9. It is Gods prerogatiue , that as all things had their beginning from him , Col. 1 , 17. so he supporteth and sustaineth them , Heb. 1 , 3. This is a further point than all Philosophy teacheth vs. For they hauing laid downe the foure elements , bare and simple essences , tanquam materiam , by compounding and tempering of them , they bring forth a cercaine quintenssence or balme full of vertue . But Diuinitie leadeth so to a quintessence , without which , all the quintessences and balmes in the world can do vs no good . To the question that Ieremie propoundeth , Ier. 8 , 22. Is there no balme at Gilead ? Is there no Physitian there ? The answer may be , Mans health is not recouered by balme or physicke onely , but by euery word that proceedeth out of the mouth of God , if wee weigh Christs argument aright . For we may see , 2 Chron. 16 , 12. Asa dyed for all his Physitians that were about him . So if it be asked , Are there no horses nor chariots in Gilead ? we may answer , warlike victory consisteth not in warlike furniture onely , but in remembring the name of the Lord God. Psal. 20 , 7. A horse is a vaine thing to saue , without the power of this word . And so when a man thriues nor , or prospers not in his actions ; it is not often for want of labour or care : Psal. 127 , 1. tels him , Except the Lord build the house , &c. Augustine aduiseth his Auditorie ; to beleeue it in time , least ( by wofull experience ) they finde it to bee true , when ' as they shall haue such a consumption , that no meat shall do them any good ; or such a dropsie , that no drinke shall auayle them . The power and vertue of this word is called , The staffe of bread , Leuit. 26 , 26. and it is meant of a chiose staffe , such a one as is set in the middest , to beare vp all the Tent. The plainest similitude I can vse , to make you vnderstand the force thereof , is this : When we goe to Physicke for any disease , wee are bidden seethe such hearbs in running water , and then to drinke the water , we know it is not the water which helpeth , but the decoction of infusion , So it is not the bread ( considered barely in it selfe ) that nourisheth vs , but the vertue and grace of the word infused into it . We are not therefore to sticke to the meanes , like the Glutton , Luke 12 , 19. but to pray for this blessing . And to this end , God ( in the establishing of nature ) hath thereout reserued foure speciall prerogatiues to his Word . As first , with a very little of the meanes , to go far in operation , 1 Reg. 17 , 14. with a little oyle and a little wheat , he fed Elias , the poore widdow , and her sonne a great while . And Math. 17. 14. Christ made fiue loaues & two fishes serue fiue thousand persons . The heathen man thought no certaine proportion was to be set downe for a familie , because when a heauenly hunger commeth on men , they eate more at one time , than at another . But whatsoeuer the heathen haue spoken wisely , we haue farre more wisely vttered by the holy Ghost , in one place or other . In Psal. 17 , 14. this is set downe , where there is mention made of a certaine hidden treasure , wherewith means bellies be filled , and Haggi . 1 , 6. saith , Men eat much , yet haue not enough ; drinke much , but are not filled . This is the first prerogatiue . His second is , he takes order as well for the qualitie , as for the quantitie ; course meates and fine are all one with him ; for the Israelites ( notwithstanding their Quayles and Manna ) died : and Daniel and his fellowes , that fed vpon course meates , looked better than all the children that were fed with the Kings owne dyct , Dan. 1 , 15. Thirdly , without meanes he worketh sometimes . Therefore Asa had said little or nothing to the purpose , 2 Chron. 14 , 1 1. If he had said , God helpeth by many or few ( if he had not put in too ) and sometimes by none . For there was light before any Sunne or Moone , Gen. 1 , 3. though after ( verse 14 ) . it pleased God to ordaine them as instruments . And so Gen. 2 , 5. the earth was fertile , when as then no rayne had falne on the earth , nor any such ordinary meanes . Let Moses be on the Mount , and but heare God , and he needeth no bread . The fourth is , that hee can bring his purpose to passe , euen by those meanes whose natures tend to contrary effects ; as to preserue by stones . Colloquintida , being ranke poyson , ( in eating whereof is present death ) was ( by the Prophet ) made matter of nourishment , 2 Kings 4 , 40. So Christ , by those things which were fit to put out a seeing mans eies , as dust ; made a blinde man recouer his sight , Iohn 9 , 6. And so doth hee make light to shine out of darkenesse , 2 Cor. 4 , 6. One contrary out of another . Thus we see the deuill answered . Now let vs apply these things to our selues . Christs answer doth import two words , and so two mouthes , and two breaths , or spirits : and these two be as two twinnes . He that will be maintained by the one , must seeke after the other . The first word is the same decree , whereby the course of nature is established , according to Psal. 147 , 15. Hee sendeth forth his commandement vpon the earth , and his word runneth verie swiftly : he giueth snow like wooll , &c. Secondly , the other is that whereof Iames 1 , 18. speaketh : to wit , the word of truth , wherewith ( of his owne will ) he begat vs. The one proceedeth from the mouth of Gods prouidence , creating and gouerning all things , Psal. 33 , 6. he but spake the word , and it was done . The other proceedeth out of the mouth of Gods Prophets , who are ( as it were ) his mouth , Ier. 15 , 19. Thou standest before mee , as if thou wert my mouth . From the first word , all things haue their beginning and being ; as when he sent forth his spirit or breath , they were created and had their beginning : So Psal. 104 , 29. he teacheth vs , that so soone as God hides his face , they are troubled . And if he takes away their breath , they dye , and returne to dust . The other spirit , that is , the sanctifying Spirit , ministreth vnto vs supernaturall life , Esay 56 , 21. Now therefore to set them together , euery man is thus to thinke with himselfe . If I get my liuing contrary to Gods word , that is , by any vnlawfull meanes ; surely Gods other word will not accompany such gotten goods . That is , these two words be twinnes : if we get not our goods by the one word , we shall want the blessing of the other word , and then wee were as good eate stones : it will bee but grauell in our mouthes , or Quailes . We are then to vse the meanes , according to the second word . Abraham ( we see ) went forth to sacrifice , according to Gods appointment , Gen. 22. the Word was his direction : therefore when Isaac asked , Where was the Sacrifice ? he might boldly answer , God would prouide one ; as wee see euen at the very pinch he did : whereupon it came to be a prouerbe , that euen In monte , Iehoua prouidebit . The Israelits went out of Egypt , by the warrant and appointment of Gods Word . How then ? First , they had away made them ( where neuer was any before ) through the Red-sea , Exod. 14 , 21. they had bread downward out of the clouds , whereas it vseth to rise vpwards out of the earth : their garments in fortie yeeres neuer waxed old , Deut. 8 , 3 , 4. they had water , whence water vseth not to come ; by striking the Rockes , water gushed forth : So that it is true which the Prophet Dauid saith , Psal. 34 , 9. There is no want to them that feare God. Though ( peraduenture ) he will not vse the same meanes he did for the Israelites ; yet the Children of God ( walking after his will ) shall haue some way of reliefe alwayes . And therefore Christ would not distrust the prouidence of God : for hee knew he was in the worke and way of God. For we reade , that he was led into the wildernesse by the Spirit , and therefore could not lacke ; as indeed he did not , for the Angels came and minstred vnto him : as it followeth in the 11. verse of this Chapter . So either the Crowes shall minister to our wants , as they did to Elias : or our enemies , as the Egyptians did to the Israelites : or else the Angels themselues , as they did here . But to grow to a conclusion , Let vs seeke the Kingdome of God , and all other things shall be ministred vnto vs. And in all like temptations , we may learne a good answer out of Dan. 3 , 17. That God that we serue , is able to releeue and deliuer vs , euen the burning fire : But , if it should not be his will so to do , yet wee will not vse vnlawfull meanes , or fall to Idolatry , or turne stones into bread . In this answer ( againe ) Christ would teach vs here to be resolute , howsoeuer Gods blessing doth not concurre with our gettings , as it doth not when wee get them by indirect meanes , contrary to Gods word . To goods so gotten , God will adde sorrow : for The blessing of the Lord maketh rich , and he doth adde no sorrowes with it , Prouerb . 10 , 22. When God giues riches , hee giues quietnesse withall : but if God giue them not , we were as good be without them , whether they be gotten by oppression or violence , Prou 4 , 17. or by fraud and deceit , Prou. 20 , 17. For these two be the quick-siluer and brimstone of the deuils Alchymistrie . God will adde sorrow to them : for though they be pleasant at the first , Proueob . 20 , 17. and money gotten by stinking meanes , smels like other money ( as an Emperour said : ) and bread so gotten , tastes like other bread : yet in the end a plaine conclusion and experiment will make it manifest , that it was made of stones , and had sorrow mingled or added to it . And therefore it shall bee either an occasion or matter of the disease called the Stone : or it shall turne his meate in his bowels , and fill him with the gall of Alps , Iob 20 , 14. or as Asaes oppression by delicacie became an occasion of the dropsie or gout : or else shall the executioner catch all that hee hath , and the stranger spoile him , Psal. 109 , 11. or spend them vpon Physitians , Marke 5 , 26. or on Lawyers : or else , though God suffer them to enjoy them quiet all their life time , and euen to die by their flesh pots ; yet on their death-bed they shall finde such a grudging and torment in their conscience , that they will wish that they had starued for hunger , before they had begun to vse any such means . Or if God in his iudgement ( for their greater torment ) suffer them to die in their beds , without any remorse of conscience , like blockes , or like an Oxe dying in a ditch ; at the last day they shall feele a gnashing in their teeth , and then they will know it was made of stones . The end of the third Sermon . THE FOVRTH SERMON . Math. Chap. 4. verses 5 , 6. Then the deuill tooke him vp into the holy Citie , and set him on a pinacle of the Temple , And said vnto him , If thou be the Sonne of God , cast thy selfe downe : for it is written , That he will giue his Angels charge ouer thee , and with their hands they shall lift thee vp , least at any time thou shouldst dash thy foot against a stone . THe manner is , after one hath taken a foyle , his courage will faile . The Angell would haue beene gone , when he saw hee could not preuaile ouer Iacob , Gen. 32 , 26. But it is not so heere with the deuill . For when hee saw that his first temptations would not preuaile , he tryeth another . And euen so he played with Iob : for when he could do no good vpon his first patent , by taking away all that he had , he comes and sues for a new Commission , that he might touch his flesh and bones , Iob 2 , 5. and thereby hee giueth vs to learne , That it is not one foyle that can make him giue ouer . He is one of those , whom a Father saith , to haue courage aboue their strength ; and of that nature be many in our daies , whose daring is aboue their skill ; and haue courage to vndertake much more than their ability is to performe . Not like Dauid , who did as much as he vndertooke in killing Goliah : nor like him of whom Esay speaketh in the seuenth verse of his third Chapter , that when they would haue made him Prince , he had no bread nor cloathing , and therefore refused : but they will take it vpon them though they haue not wherewithall , and thereby become Authors of trouble , wanting abilitie to goe through withall . But as Augustine saith ; Is it not all one not to be able to answer , nor to be able to hold their peace ? We see here the Deuill is a great vndertaker . Secondly , he is not onely content to take a foyle , but euen out of the same thing wherewith he was foyled maketh hee matter of a new Temptation , a new ball of fire . Out of Christs conquest , he makes a new assault ; that is , since he will needes trust , he will set him on trusting , he shall trust as much as he will. As the fo●mer tempted him to diffidence ; so this sh●ll tempt him to presidence . As before the diuell brought him to the waters of Meribah ( Exod. 17 , 7. ) where the Children of Israel did murmure and tempt God : so now he brings him to the temptation of Massah , ( Deut. 6 , 16. ) that is , to presumption , wantonnesse , and delicacie : for then with bread they were not content , but they must haue flesh and other dainties , Psal. 78 , 20. As the first might be called the hungry Temptation , so this may be called , The wanton Temptation . That which was in the old Testament the Temptation of Meribah , is here in the new Testament the Temptation of the Wildernesse ; and that which was there the Temptation of Massah , is heere the temptation of the Pinacle . In the first , by want of things necessary , he thought to driue them to vexation and bitternesse of spirit , and to distrust Gods power and goodnesse . In the second , by vnnecessary matters , hee draweth vs on to wantonnesse , and to put God to try what he can doe , and to set him about base seruices ; by the one , he driueth vs vnto vnlawfull meanes , by the other , he draweth vs from the vse of things lawfull : by the one , he brings vs to this conceit , that wee are so abiected of God , that if we trust in him , hee will in the end faile vs ; by the other , to thinke we are so deare in Gods eyes , and such darlings , as throw our selues into any danger , and he will not forsake vs. By the one , he puts vs in feare ( as Augustine saith : ) Deum defuturum , eatiam si promisit ; by the other , in hope , Deum adfuturum , vbi non promist : by the one , he slandreth God vnto vs , as if he were a God of straw , of base condition , and subiect to our becke ; by the other , as if he were a God of iron , that would not encline , though we requested him . Now to the Temptation : wherein we are to consider three things . First , the ground the Deuill chose for the working of this Temptation . Secondly , the temptation it selfe ; to wit , the deuils speech . Thirdly , Christs answer to it . In the place , three things are to be noted : First , the place it selfe : Secondly , the deuill chose it : Thirdly , that our Sauiour followed him thither . For a new temptation he makes choyce of a new place . Indeed for a temptation to presumption the Wildernesse was not a fit place : first it was not high enough , and then it was not populous enough . It was a melancholly place : when a man is vnder the crosse in affliction , or in some anguish and sorrow for want , death of friends , or otherwise ; and generally for all solitarie men : the hungry Temptation is fitter than this of Presumption . As long as Noah was in the Arke in the midst of the waters , hee had in him no presumptuous thought : but sitting vnder the Vine in his Vineyard , hee was ouercome therewith . And iust Lot ( 2 Pet. 2 , 8. ) in Sodom , had no fit time or place to be presumptuous ; but when he dwelt in the mountaine in security , then the committed incest with his Daughters , being made drunk by them . Dauid , so long as he was persecuted by Saul , and tossed vp and downe from post to pillar , had no leysure to be presumptuous : but in the top of his Turret , when hee was at rest in his Pallace , 2 Sam. 11 , 2. presumption gaue him a blow . So here the Wildernesse was no fit place , but the Pinacle is a very fit place for one to be presumptuous on . It is as good as a stage to shew himselfe vpon , to see and to be seene . In the Wildernesse there was small warrant for one that would be presumptuous : but from the Pinacle he might discerne farre and neere , both the inner Court and outward Court , and see a whole Cloud of Witnesses , and haue some warrant of example of all estates , high or low , wise or noble . For what abuse soeuer be in him , be hee neuer so presumptuous , he shall see some as proud , stout , and high-minded as himselfe : be his hayre neuer so long , or his ruffes neuer so great , he shall finde some as farre gone therein as himselfe . If we marke the foure gradations that it hath , wee shall finde it to be a very fit place . As first , before he could come to the Pinacle , he must go out of the Wildernesse into the Citie : Secondly , not any Citie , but the holy Citie : Thirdly , into the Temple of the Citie : And fourthly , out of the Temple vp to the Pinacle . First , ( hauing got him to leaue the Wildernesse ) he brought him into the Citie , that there he might say vnto him : You see such and such graue men , how they behaue themselues : why should you seeke to be holier than they ? This was a good ciuell temptation : he brought him not to Cesarea or Samaria , but euen to Ierusalem the holy Citie : for that addition is giuen it , Luke 4 , 9. and Dan. 9 , 24. Thirdly , he brought him into the Temple , where euen the verie ground was holy . Fourthly , not to any other place of it , but the very top and Pinacle which was ouer the Sanctum Sanctorum . Who would not tread hard there ? and take vpon him , being in such a place , where if a man will be carried away with example ; he may see Ananias the high-Priest , renting his cloathes , at the hearing of things that sounded like blasphemy , Marke 14 , 63. and yet buying his Bishopricke for money ? who will not then be bold to do the like ? And Herod a Prince , such a one as heard Iohn Baptist preach ; yea , and with much delight , to commit adultery , Marke 6 , 20. who would feare to do the like ? There he may see the Pharisie , vnder shew of great holinesse , tything Mint and Cummin , and vnder colour of long prayers , deuour widowes houses , bringing in by extortion , and sending out by excesse , Math. 23 , 14 , 21. And so in this Citie , one may see some men , both great frequenters of Sermons , and yet great vsurers ; Gentlewomen mishapen in their attyre . Seeing this , who will not be as bold as they , the place being so holy ? And being thus warranted by example , surely we must needes commend the deuils wit , for his choyce . Out of this , arise two notes . First , against some phantasticall spirits , who say ; Can that bee an holy Citie , where there be dumbe dogges ? There were so in Ierusalem , Esay 56 , 10. Where the leaders bee blinde ? Mat. 15 , 14 They were so where Iudas ministred the Sacrament , where there is diuision and debate amongst themselues , Phil. 4 , 2. Can this ( say they ) be the holy Citie ? And thereupon they forsake the fellowship , Heb. 10 , 25. Whereas they ( not withstanding the former abuses , and notwithstanding the eleuen Tribes were Apostates ) did yet name it the holy Citie . Secondly , on the other side wee are to be instructed , though a man be on the battlements of the Church , yet hath he no sure sooting , or cause to be secure ; but rather to feare the more : for euen there doth the deuill stand at his elbow , watching his Ouerthrow . There is no place ( we see ) priuiledged from temptations , no Desert so solitary , but the deuill will seeke it out : no Pinacle so high , but the deuill is a Bishop ouer it , to visit and ouer-looke it . To conclude , though in Ierusalem sits the abhomination of desolation ( whereof Dauid spake ; ) yet it is the holy Citie still . And though the place be neuer so holy , yet is that no cause of priuiledge ; but euen there may fit the abhomination of desolation . Both are proued out of Math. 24 , 15. The second thing that we obserued in the circumstance of place , is ; that the Deuill assumpted Christ : which , to those that are weake ( as Gregorie also collecteth ) may be offensiue , in giuing them to thinke , that the deuill had such power ouer Christ , as to carrie him whether he listed . But when they shall consider , that euen the limbes of the deuill haled and harrowed him too and fro , from Annas to Caiphas , from Caiphas to Pilat from Pilat to Herod , and from him backe againe to Pilat : and how spitefully and contemptuously he was vsed in all these places , and at last carried to execution : what meruayle will it be to see him ( as Augustine speaketh : ) In monte duci à capite , qui à membris in additure , &c. These things do indeed ( as all other his sufferings ) set forth the greatnesse of the loue of God towards vs. Of God the Father , that he would giue his onely Sonne ; yea , appoint him this worke of out saluation , and giue the deuill such a power oner him , Luke 22 , 53. Of God the Sonne , that he would be content to suffer such indignity , phl . 2 , 7. as to be obedient to the death of the Crosse. The reason of all these his sufferings , as also that he would be baptized of Iohn , a weake and sinnefull man ; was ( as himselfe declareth it ) to fulfill all righteousnesse , Math. 3. 15. So here he was to suffer it , else Gods righteousnesse would not haue beene fulfilled , nor the worke of our saluation . And as he suffered this Assumption , so afterwards , Luke 9 , 51. his second Assumption was , to go to Ierusalem to suffer : and so at the last he came to his third and last Assumption , to be receiued vp into glory , 1 Tim. 3 , 16. And by the very same steps and degrees , must we be assumpted . And this is the assumption of suffering , which brought him to glorifying . The third thing is , that our Sauiour followed ; whereby we are to marke , not so much his courage , that he durst encounter with the Deuill , in any place wheresoeuer he list to carry him : and that hee was not onely the God of the valleyes , but a God of the mountaines also , contrary to their surmise , 1 King. 20 , 23. That ( I say ) is not so much to be marked , as that our Sauiour would at all stand vpon a Pinacle . There be some that would make vs beleeue , it is a sin to stand vpon a Pinacle : but then if that had beene so , Christ would neuer haue stood there . And since Christ stood there , it is no more sinne for any man else to stand there , than it is to stand in the Wildernesse : for it is lawfull for vs to follow his foot-steps , and to tread wheresoeuer he hath trod before vs ; yet such places be not priuiledged . For , as it is true , that many mens table and wealth is their snares , Psal. 69 , 22. euen so the good gifts and graces of God , beturned to a mans hurt : as knowledge may serue for a quill to puffe him vp , and make him swell , 1 Con. 8 , 1. Nay , euen that godly sorrow , which is so much to be wished for , hath in it matter of temptation , least men bee swallowed vp with too much heauinesse , 2 Cor. 2 , 7. The Scriptures themselues ( we see ) are subiect to the abuse of the deuill : whereby it should follow , that they are to be refused , if euery thing be refused which brings matter of temptation . But as Augustine saith , Non est laus stetisse in pinaculo , sed stetisse & non cecidisse . In euery place to answer the deuill , is praise-worthy . Indeed it is dangerous for one that hath a light and giddy braine , for such as are drunke , Esay 51 , 22. ( though not with wine ) to stand so high . Iob could stand there without falling , for he had a more setled braine , Iob 31 , 27. Such places are forthe wisest and sagest men . Saint Paul stood not there , but yet he could haue stood there , for he had the tricke or skill of it , as himselfe confesseth , Phil. 4 , 12. I can be abased , and I can abound , &c. Now come we to the Temptation it selfe , which hath three generall heads . First , the ball of wilde fire ; which is to consume his faith . Secondly , the dart , Cast thy selfe downe ; which is to pierce the soule . Thirdly , he tempereth the head of his dart with some stronger mettall ; which is , Scriptum est . I. FIrst , Si filius Dei es . This is a great mote in the deuils eye , hee vseth the same terme in the former temptation , and here he is vp with it againe . And all is to this end , that by often bringing it into question whether hee be the Sonne of God ; he may at last make it out of question or doubt , that we are not the sonnes of God : that by and from Si sis , he may bring it to Ne sis ; and so we may be like hims●lfe . For to this end is all his compassing of sea and land , to make one Proselyte like himselfe , according to the endeauour of the Pharisies , Math. 23 , 15. who did in like sort ; and when he is made , yee make him ( two-fold more ) the child of hell , then your selues . As on the other side , Christ would haue vs the sonnes of God like him . But see what a dexteritie the deuill hath , in making things serue for his purpose : he maketh one selfe same thing serue for two seuerall , yea , contrary purposes . What a goodly grace he hath in the first Temptation ? He vseth it there to procure vs to desparation : he maketh it here to serue for presumption . But indeed there be two manner of Si es , or Ifs : the one is a questioning or doubting , [ Si ; ] as , If thou be the Sonne of God , shew vs a signe , Marke 8 , 12. Lord if thou wilt , thou canst make me whole , Mat. 8 , 2 , The other is a plaine affirmation , as Phil. 3 , 11. If by any meanes I might attaine to the resurrection of the dead : where we are sure he made no doubt thereof . So here the deuill saith , If thou be the Sonne of God , as I now grant indeed . I was in some doubt , but now I confesse thou art : I am of those voices minde , that pronounced thee so at thy Baptisme . The deuill ( in the former temptation ) came out like a malecontent , or a murmurer : here he comes like a flattering parasite , he will pinguare caput eius oleo , make his head euen swim in the oyle of ostentation . But though it be not the same temptation , yet it is the same deuill in both places . For both by the one and the other , he seeketh the downfall and destruction of man : and though his two Ifs be contrarie in themselues , yet are they both also contrary to the will and word of God : for he would not in any case we should distrust him , neith●r would he that at any time we should cast our selues downe . And therefore hath be caused battlements to be made on euerie house top , that none might be slaine with falling downe , Deut , 22 , 8. Now he would haue him shew himselfe ( thereby ) to be the Sonne of God , for he is now in the sight of all Ierusalem . It is said , that Christ comes now to put too a sparke of fire , that is of faith , and that his will was , it might burne and be maintained . The deuill on the other side , labours by all meanes possible to quench and put it out : and seeing water would not do it in the former temptation ; he goeth now about to see , if he can make the very oyle it selfe to put it out , euen that very thing whereby it was to be maintained : as indeed it will , if we powre out too great a quantity . Or if he cannot quench it , either with water or oyle , he will see if he can blow it vp with gun-powder . As , seeing the water of distrust will not extinguish his faith , but that he would trust in God : he endeauoureth now by Scriptures ( that magnifie the prouidence of God , and the confidence we are to put in him ) to set him as farre gone in the other extreame , by presuming or trusting too much , that so the fire , which before he would haue quenched , may now so flame out , as not to keepe it selfe within the chimney , but to set the whole house on fire . This is the ball of wilde-fire of this second Temptation : and so both we seetend to the consuming and nullifying of our faith . II. THe dart it selfe is , [ Cast thy selfe downe : ] which consisteth of two points . First , the casting down . Secondly , that he himselfe was to cast downe himselfe . For the first , it is generall , the neglect of ordinarie meanes , as here . Whereas the ordinary way was downe the staires , he would haue him leape , or throw himselfe ouer the Battlements . And here a man may see to what end the deuils halting commeth : he brings a man vp by little and little to some high place , that so he may send him at once with his head downward . All the preferments that he bestoweth on a man , is not to any other intent , but that he may do as the deuill himselfe did , ( who being on high , did cast himselfe downe ) and so be like him , Iohn 8 , 23. that is , from beneath , not from aboue : who fell from heauen like lightning , Luke 10 , 18. So that howsoeuer in outward shew he may seeme to befriend vs , yet this is his inward intention and scope . As the Edomites in time of the prosperitie of the Israelites , pretended great good will to them : but in the day of their great calamitie , they were they that cryed , Downe with them , dawne weth them , Psal. 137 , 7. Gods manner is , when he meaneth to exalt a man , he will first humble him , and make him low , Math. 23 , 12. The deuils manner is ( we see ) cleane contrary , Esay 14 , 14. to lift them vp to the clouds , that he may bring them downe to the graue , yea to the lowest graue , Psal. 86 , 13. He carrieth them the higher , to throw them downe with the greater violence . He lifeth vp Adam with a conceit , to be like God , to the very top of perfection , to the intent he might be like the beast that perisheth , Psal. 49 , 20. The second hath some matter of comfort : the deuill is here a sutor to him , to do it himselfe . Why doth not the deuill cast him downe ? First , it was not in his power ; or if he had , yet would not that haue serued his turne : then there had beene no sinne of presumption in it . There must be two persons that must concurre in our downfall : well may the deuill induce and moue vs to it ; but vnlesse we our selues be consenting , and cast our selues downe , there can be no down-fall to hurt vs. For as Chrysostome saith , Nemo laeditur nisi à seipso : so , Nullum precipitium nisi voluntarium . The deuill did not cram Eue with the forbidden fruite : but when she saw it , she tooke it , and eate it , Gen. 3 , 6. So the deuill , when he entreth into the soule of a man ( which hee counteth his palace ) he doth not breake open the doore ; no , nor so much as draw the latch ; but when he commeth , he findeth it swept and garnished , Luke 11 , 25. and so goeth in . There must therefore be a reaching out of the hand , and an opening of the doore by our selues , and so a casting downe of the selfe , or else , though the deuill thrust sore at thee that thou maist fall , the Lord will helpe thee , Psal. 118 , 13. In Deut. 22 , 8. God hath caused battlements to bee made on euery house top , by which we may stay our selues . The deuill tels God , that he had made a hedge about Iob , Chap. 1 , 10. so that vnlesse Iob step ouer it , or breake it downe , he is safe . III. THe deuils dart is , Cast thy selfe downe : but he bestoweth some great cost on this . With the selfe-same armour that Christ bare off the other dart , doth the deuill sharpen and harden this : he doth not so in any other of the temptations , therefore wee are to looke for some great matter : he bringeth Scripture , that he may be the better credited . He speakes not now after the manner of men , 1 Cor. 9 , 8. so that it is not he now that speaketh , but Scripture , as Paul reasoneth there , You see ( saith he ) I counsell you to nothing , but that the Psalmes will beare you out in . The deuill knew well by his owne fall , how dangerous the sinne of presumption is , it cost him dearely : and so did it Dauid likewise , and therefore of all other , he praieth God to keepe him from presumptuous sinnes : Psal. 19 , 13. He knew also what it was to abuse the goodnesse , patience , and long suffering of God , Rom. 2 , 4. Therefore he auoucheth it by Scripture : he tels him , it will be too long to go downe the stayres , and withall teacheth him a neerer way , but to iumpe , or to cast himselfe downe , and to feare no hurt , for the Angels haue charge of him . And euen so he perswadeth men now adayes ; that they need not go downe faire and softly , in feare and trembling , but to deferre all till their dying houre , and then commend themselues to God , and throw themselues vpon Gods mercy , and that fiery Chariot that tooke vp Elias , shall come and fetch vp them ; or else , an Angell shall carry them vp , let them be sure they shall haue no harme , for they bee Gods darlings , and God doth so dote on them , that hee will not suffer them in any case to receiue the least hurt that may be . If euer the deuill came in his likenesse , it was here . In the first of Sam. 28 , 18. he came but in the guise of a Prophet : so that in stead of saying , Is Saul among the Prophets ? it might haue beene said ; What , is the deuil among the Prophets ? But here he hath vsed himselfe so cunningly , that if euer he was transformed into an Angell of light , here it is verified , 1 Cor. 11 , 14. For he commeth here like a white deuill , or like a Diuine ; he comes with a Psalter in his hand , and turnes to the place , and shewes our Sauiour the 91. Psalme , verse 11 , 12. Wherein first we are to note , that the deuill readeth Psalmes , as well as we , and hath the words of Scripture in his mouth . And 1 Sam. 28. he counterfeited Samuel so right , and vsed the very words that he had vsed , that they could not know him from Samuel : so here he counterfeited the voice of Dauid , Acts 19 , 15. This will make vs shake off security , considering that God doth ( for our triall ) sometime deliuer the aduersarie the okey of our Armorie , whereby he is able to hold argument with an Archangell , Iude 9. yea , with Christ himselfe , as we see here . How carefull therefore had we need to be , to finde out a fit answer for him ? For onely to assault vs doth he reade the Scriptures : yea , but not to any good end , but euen thereby to deceiue the simplicitie of men ; as heere to make them put their soules in aduenture to the last houre . Hee hath indeed a grace with some vaine youths of the Court , and vngodly Atheists , to set them a scoffing at the the Scripture , as Esay 28 , 22. But with others , that haue the Scriptures in more high reuerence , hee goeth another way to worke , making it to them the sauour of death , Rom. 7 , 10. The words which he vseth in the name of Samuel , he vseth to make Saul dispaire : and here hee vseth Dauids words to cause presumption , and to make them our bane . And not euerie Scripture : but if there be any Scripture more full of heauenly comfort than another , that of all other will the deuill abuse ; as indeed the Psalmes are ; & of all the Psalmes , this 91. especially : and in that part , if any one sentence be sweeter than another , that of all other will the deuill abuse . Marke the second verse here cited : He shall giue his Angels charge ouer thee , to keepe thee in all thy wayes . These last words the deuill leaues out , because they make not for his purpose . They shall beare thee in their hands , that thou dash not thy foote against a stone . And we shall see nothing can be spoken more comfortable : as first , in that it is said , that the Angels haue charge ouer vs in all our wayes , Exod. 23 , 20. Behold I send my Angel before thee , to guide thee in the way ; & to comfort , and confirme vs. As when Iacob was in feare of his brother Esau , the Angel met him , Gen. 32 , 1. and to defend vs in all dangers , and succour vs in all necessities , spreading their wings ouer vs , and pitching their tents about vs. Psal. 34 , 7. Secondly , this charge not onely concerneth our head and principall members , but also our feet : yea , Gods prouidence reacheth euen to the haires of our head , for they are numbred , Math , 10 , 30. Thirdly , this charge of theirs is not onely to admonish vs when danger commeth , but they are actually to helpe vs , as it were putting their hands betweene the ground and vs. Mat. 13 , 14. They shall take the rubs and offences out of our way . Fourthly , this do they not of curtesie , as being creatures giuen by nature to loue mankinde , but by speciall mandate and charge they are bound to it , and haue a praecipe for it , yea , the very beasts and stones shall be in league with vs. This Psalme , and these verses containing such comfort , hath the Deuill culled to perswade men , that being such sweete children of God , they may venture whether and vpon what they will ; for the Angels attend them at an inch . He bids them put the matter in adventure , and then but whistle for an Angell , and they will come at first : he carrieth them vp to the top of the Pinacle , and shewes them their own case in Annas and Herod ; and tels them God will require no more of them , than he did at their hands : and all the way as they go vp , hee singeth them a Psalme of the mercies of God : he carrieth them vp with a song , that Gods mercy is aboue all his workes , Psal. 145 , 9. And with Psal. 103 , 8. How gracious and long-suffering God is , who rewardeth vs not according to our deserts . And Psal. 136. That his mercy endureth for euer : God therefore being so full of mercy , will take all things in good part . But this mercy the deuill tels them of , diffeteth from the mercy Dauid meant . For the mercy Dauid speaketh of , is coupled with iudgement , Psal. 101 , 1. 1 will sing mercy and iudgement to thee O Lord : and Psal. 85. 10. Mercy and truth are met together , Iustice and peace haue kissed each other . Thus I say they shall haue musicke all the way , and if any at the height thinke it a great way downe : no ( saith the deuill ) you neede but a iumpe from your baptisme into heauen , you shall need no stairs at all . The end of the fourth Sermon . THE FIFT SERMON . Mathew Chap. 4. verse 7. Iesus said vnto him ; It is written againe . Thou shalt not tempt the Lord thy God. COnsidering that Saint Iames saith Chap. 4 , 5. The Scripture speaketh nothing in vaine : and that as our Sauiour Christ saith , Iohn 10 , 35. No Scripture can be disappointed ; it may seeme strange that the deuill comming armed with The sword of the Spirit , ( for so is the word of God termed , Ephes. 6 , 17. ) Christ giues not place , but opposeth himselfe to answer . Wee see that a message comming in the name of the Lord , this very name abashed Nehemias , ( Neh. 6 , 10. ) at the first hearing , till he perceiued it was contrary to the law of God , and so came not from him : which here we see to be the cause , why Christ doth not yeeld by and by , vpon the hearing of the Word , but sets himselfe to make answer : forsomuch as the word is not of , Quia dicitur onely , but Quia ireditur , as Augustine noteth . If there bee not the mixture of faith with it , ( whereof Paul speaketh , Heb - 4 , 2. ) it is nothing worth . And therefore the bad spirit was nothing abashed or daunted at the hearing of the bare names of Iesus and Paul , Act. 19 , 15. but answered , I know them , but who are ye ? They did not beleeue , and therefore could do them no good , but were wounded themselues : glorious names would not serue the turne . So was it here vsed without faith . When the Scripture is here vrged against one , a man would thinke it were not to bee answered by citing another place of Scripture , but by some tradition of the Elders , Mark. 7 , 1. or some glosse , or other shift ; but we see our Sauiour answereth here no other way but by Scripture . Because , the Woolfe comes sometimes disguised in a sheeps skinne , it is no reason that therefore the very sheepe should lay away their fleeces : so here , because the deuill vseth the Word , as the slaying letter , 2 Cor. 3 , 6. or as the sword to kill men with ; it is no reason why Christ may not therefore vse it in his owne defence . Why then ( will some say ) one of these two inconueniences will follow ; that hereby wee shall thinke the Scripture is of the deuils side , aswell as of Christ side , and so diuided ; as in like sort they make a diuision of Christ , when one holds with Paul , another with Apollos , 1 Cor 1 , 13. No , it is not so , Christ alledgeth not this Scripture in that sort , as one nayle to driue out another : but by way of harmonie and exposition , that the one may make plaine the meaning of the other . For , albeit the deuill sheweth himselfe to bee the deuill , in citing that Text so , as might best serue for his purpose : in that , whereas the Psalme whereout he taketh it , hath it thus ; That he might keep him in all his wayes ; which words he leaueth out . For if he had cited that , hee could not thereby haue enforced any casting down . For the Angels haue no charge ouer a man , but in his wayes ; and from the top of the Pinacle there was no way , but downe the staires on his feete . He was not ( relying on the Angels ) to cast himselfe downe with his head forward . But the deuill hath a wrest to make the string sound hye or low , as he list ; or if that will not serue , hee hath a racke to stretch them out , as some did Saint Pauls Epistiles , 2 Pet. 3 , 16. Hee can set them on the tenters , to proue , that downe the staires , or ouer the battlements , all is one , the Angels shall safe-gard him . Though this ( I say ) be the deuils corruption , which the late writers haue well spyed : yet Christ ( we see ) is not willing to take aduantage of that , but vseth a wiser course ; for so are we to thinke , that he went the best way to work , that is , the conference of Scripture with Scripture , which Christ here practiseth , and commendeth vnto vs. In euery Art , all propositions are not of a like certainty , but some be grounds and principles so certaine , as that no exception is to bee taken against them . From them are others deriued , by a consequence called Deduction , not so certaine as the other : from these againe others , to the twentieth hand . So is it in Diuinity . Christ here reduceth the deuils argument and place , to a place most plaine to bee confessed . For the Iewes valewing of the meaning , had to consider , that God fed them with Manna , which they knew not , to teach them , that Man liueth not by bread onely , Deut. 8 , 3. contemning the same : and in Deut. 6 , 16. bad them , They should not tempt their Lord their God , as in Messah , when they cryed for bread . The Lord curseth him , that maketh flesh his arme , and with-draweth his heart from God , Ier. 17 , 5. They sacrificed vnto their yarne , because their portion was plentifull , Abac. 1 , 16. Iob condemneth the making gold our hope , or the wedge of gold our confidence , Chap. 31 , 24. As then we must not defie the meanes , attributing all-sufficiency to them : so we may not nullifie them , & thinke too basely of them , but vse them that we tempt not God , according to his word . Out of these two grounds , may euery question be resolued : for euery proposition must bee proued out of the ground . So that , as wee way not thinke the arme of God to be so shortned , that he cannot helpe without meanes : so are we not to thinke basely of God for ordaining meanes . Secondly , we heard , that the deuils allegation was taken out of the Psalme , and one of the most comfortable places of the Psalme . Christ by not standing in Disputation about the words and meaning of the Text , commendeth to vs the safest and wisest way to make answer in such like cases . Our Sauiour would warne vs , that the 91. Psal. is not fit matter for vs to studie on , when wee are on the top of the Pinacle : he therefore chuseth a place of a contrary kinde , to counterpoise himselfe , standing in that fickle place . The Law ( we know ) is a great cooler to Presumption . If one tamper much with the Psalmes , being in case of confidence , hee may make the fire too bigge . Faith is the fire which Christ came to put on the earth , and it is seated betweene two extreames , Distrust , and Presumption . Distrust is as water to it , which if it be powred on in abundance , it will make it to bee smoaking flaxe , or vtterly quench it . Presumption ( on the other side ) is a Gunpowder to it , which being throwne into it , it will blow it vp , and make it flye all about the house . Christ was to take heede of ouer-heating his faith . Luther vpon the Galathians saith , the 91. Psalme is no meete studie for many mens humors in our dayes : they had more neede of a corrosiue , to eate out the soare from the roote and bottome . Now to the answer , which consisteth of sixe points . First , what it is to tempt God : Secondly , wherein : Thirdly , the manner how : Fourthly , this proposition , Thou shalt not tempt : Fiftly , the reason why we may not : Sixtly , though hee be our God , and we on the Pinacle , these be no arguments for vs to presume . I. FIrst , whosoeuer will not vse such ordinary meanes as God hath appointed , tempteth God : If hee vse extraordinary , ( as here the deuill would haue Christ do ) when no body went about to thrust him downe , wilfully to haue cast himselfe downe , were great madnesse : or when a man hath a faire paire of staires to go downe by , to call for a Cherub to carry him , or for the winde to fly downe , Psalme 18 , 10. were a● great wantonnesse . There is an humor in man , that wee are all giuen vnto by nature ; to bee meruailous desirous to try conclusions in matters that are rare and vnknowne vnto them ; contemning things common , and to be fond after strange nouelties . It was told them as plaine as could bee , that they should not reserue of the Manna till morning , and they needed not to haue reserued it ; they had fresh euery day : and yet forsooth , they would needs keepe it , if it were but for an experiment sake , to try whither it would stinke or no , Exod. 10 , 20. And though they were forbidden togather on the Sabbath day , and on the Eeuen had enough for two dayes , and it was told them they should finde none ; yet they must needs try . When a thing cannot bee had without great difficultie , it is our manner to haue a vehement longing after it : as when Dauid was in a Hold , and the Garrisons of the Philistims were in Bethelem , then being thirsty , no water would serue his turne , but that in Bethelem , 2 Sam. 23 , 15. But when three mighty men had broken into the host of the Philistims , and had brought him of it , he cared not for it . II. FOr the second , we are to know , that where neede is ( as the Heathen speaketh ) there a man may commit himselfe to the prouidence of God , and rely vpon him . For we haue heard , that where the means faile vs , God hath yet in store his foure prerogatiues : therefore when it comes to a dead lift ( as wee say ) then to haue a strong confidence in God , is thanke worthy : and it is the practise and propertie of faith , to say boldly with Abraham when hee saw nothing present , that euen on the hill God will prouide , Gen. 22 , 14. When our enemies are behinde vs , and the red Sea before vs , then to looke for a way through the Sea , and to expect Manna out of heauen , and water out of the Rocke , is much worth . So our Sauoiur , when he and his company were in the desert , where no meat was to be had , fed them miraculously : but being neere to the Towne where they might haue it , he dismissed them . When Elias was in distresse , and all meates failed him , then the Angell brought him meate , 1 Kings 19 , 6. When Hagar and Ismael were in the wildernesse , and the water in the bottle spent , and she in great heauinesse , then God comforted her from heauen , Gen. 22 , 17. When the Israelites were in the desarts , then they had an Angel to lead them , Exod. 22 , 20. When Sydrach , Meshach , and Abednego , were cast bound into the fierie Furnace , then God sent them an Angel to be their deliuerer , Dan. 3 , 25. And so when Daniel was throwne into the Lyons den , ( not when he put himselfe in ) God sent his Angel to stop the Lyons mouth , Dan. 6 , 22. When we are deserti in deserto , and all meanes faile , it is time to trust in God , as Iob did . Our conuersation therefore must be without couetousnesse , and we must be content with those things that wee haue : for hee hath said , He will not faile vs , nor forsake vs , Heb. 13 , 5. This is out of the compasse of tempting God , and this is as much as the Psalme could warrant him to looke for . Looke vpon it , and you shall see , that it expresseth such dangers , as could not bee preuented by mans care and industrie . As , from the snare of the hunter , ver . 3. who vseth to lay it so as wee cannot see it to auoyde it . Vers. 5. Thou shalt not feare the arrow that flyeth by day . An arrow ( we know ) will reach a man far off before he bee aware . And so throughout the Psalme , they are things out of our defence , therefore they had neede Angels helpe : but when wee haue meanes to helpe our selues , Gods omnipotency is for the time discharged . Eutychus that fell out of a window by heauinesse of sleepe , was restored to life by Paule , Act. 20 , 9. This then is Christs answer . If their were no stayres , and he must needs go downe , it were a good Scripture to meditate on . III. THirdly , as it is a point of Gods power to helpe without meanes : so hath hee in his wisedome appointed meanes : there be degrees , whereby wee ascend to the effect : they are as a paire of stayres . Where these are , we must vse them ; but when hee offereth as a strange signe , it is scrupulous and foolish nicenesse to refuse it . As when God bad Ahaz aske a signe , Esay 7 , 21. and he would not for tempting God , he was too precise , he was but an Hypocrite . Moses asked a signe and had it , and God was well pleased with it . And so did Gedeon also , to assure him selfe of deliuering Israel by him , Iudg. 6. 36. In great , weighty , and extraordinary callings , it was allowable to request a signe : but , when there is no need , or when there bee otherwise sufficient , as Mat. 16. 1. where many miracles were daily done before their eyes , and where ( though they had neuer so many more ) yet they would not haue beleeued on him . Such were the Scribes and Pharisies , that for euery trifling occasion , they must haue a signe from heauen . Thus to grate vpon Gods omnipotent prouidence , is saucie malepertnesse . For ordinary matters , there bee ordinary meanes to serue our turnes : and for extraordinary , there be extraordinary wayes and meanes reserued , that we need not let fall our trust in matters corporall . We all confesse there be meanes , as they which will not worke , may not eate , 2 Thes. 3 , 10. In warfare there is no victory to be hoped for , without fight , building of rampiers , and making of darts and shields , 2 Chron. 23 , 5. onely in spirituall matters we thinke to do well enough , though we neuer put too our endeauour ; wee lay all vpon God , and trouble not our selues . There is but one degree or step in all Christianity ; it is no more but out of the Font to leape straight into Heaven ; from Predestination , wee leape straight to Glorification : it is no matter for Mortification , there be no such meane degrees . But S. Paul tels vs , it is so high , that we had need of a ladder , in which be many steps : insomuch , as he puts a [ How shall ] to euery step , Rom. 10 , 14. How shall they call on God on whom they haue not beleeued ? &c. There must be calling on God , beleeuing on him , hearing his word . There must be ordinary meanes ; and there is a ladder of practise , aswell as of speculation or contemplation , 2 Pet. 1. 5 , 6 Ioyne vertue with your faith , and with vertue knowledge , and with knowledge temperance , and so patience , godlinesse , brotherly kindnesse , and loue . If these things be in you , you shall not bee idle and fruitlesse in the knowledge of Christ : for hee that hath not these things , is blinde : he goeth blindfold to the wood , and may chance hap beside heauen , or step besides the ladder . A great many say as Balaam did , O let my soule dye the death of the Righteous : but they care not for liuing the life of the Righteous . He wēt but blindfold , he knew not the Angel that stood with a sword drawne in the way , but would haue gone vpon it , if his Asse had beene so foolish . A great many thinke , that presumption in being secure of their saluation , is good Diuinity . Balaam thought he went well , when hee went on the poynt of a naked sword . So , one entised by the flattery of a harlot , thinkes he goes to a place of great pleasure : but hee goeth as one that goeth to the slaughter , and as a foole to the stockes , Prou. 7 , 22. Those whom it pleaseth God to haue partakers of his kingdome , he puts them in minde to remember their Creator in the dayes of their youth , before the euill dayes come : hee giueth them the grace of timely repentance , and suffereth them not to deferre it till the last cast , and then to thinke , that with the turning of a pin ( as it were ) they shall with a trice be in heauen , with Elias in a whirlewinde . Augustine saith , We may in some cases aduise men to haue great hope that they shall bee saued : but in no case giue them warrant of securitie . So , in Ephes. 5 , 6. This we know , that no whoremonger , nor vncleane person , hath any inheritance in the king dome of heauen . Let no man deceiue you through vaine words , hee that doth righteousnesse is righteous , and he that doth vnrighteousnesse , is of the deuill . Iohn 3 , 7. Now therefore , to neglect the hearing of the word , or when he commeth to heare it , to clap down in his place without desire or mind to beare it away , thereby to be bettered in his life ; and without purpose after by meditating on it , to chew it , and so to kindle a fire within himselfe , whereby it may be digested , and turned into the substance of the minde : this is to tempt God. So also , to beare a greater countenance , and make more shew of holinesse , than indeed is in one , is to lay a greater yoake on himselfe than he need , as Acts 15 , 10. is a tempting of God. Againe , hee that sinneth , must looke for euill to follow . Psal. 91 , 10. He therefore that sinneth , and yet thinketh to escape punishment , tempteth God. They that by often experience haue found , that such and such things haue beene to them occasions of sinning , and yet will presume to vse the same againe , tempts God. And those which set vp their Idols in their heart , and put the stumbling blocke of iniquity before their face , Ezech. 14 , 3. and thinke not they sin . such tempt God. He that comes to aske forgiuenesse of God , and will not performe the condition of the Lords prayer , that is , Forgiue others , tempts God. Generally , he that seeketh for good of God , and will not preforme that which he is to do ; or doth euill , thinking to escape scot-free , without endeuouring to auoyd or resist it , both these tempt God : and to these two , may all other be referred . IIII. THe fourth is , we must not at all tempt God at no hand : wee must not thinke but God is able to bring water euen out of a rocke , Numb . 20 , 11. when there is nothing but rockes and stones : but when we may hope to finde it , we must dig for it . So when the soile will beare corne , we must till it . When Elisha was in a little village , not able to defend him from the Assyrians , he had chariots and horses of fire to defend him , 2 King. 6 , 17. but when he was in Samaria , ( a strong walled Citie ) then when the King of Israel sent to fetch his head , hee said to those which were with him , Shut the doore , verse 32. Christ in the Wildernesse miraculously fed many : in the Citie he sent his Disciples to buy meate , as Iohn 4 , 8. In the beginning , when the Gospdll was published , there wanted sufficient men for the purpose : the Apostles had the power , as appeareth Acts 8 , 29. that on whomsoeuer they layd hands , he receiued the holy Ghost , & was straight able and meete to preach the Gospell : but after , euery man to his study , 1 Tim. 4 , 5. These things exercise , &c. We see , that notwithstanding Paul was told by an Angel that there should be no losse of any mans life in the ship , yet he caused the Mariners to cut the ropes , and to cast Anchor , Acts 27. 23 , 24 , 29 , 30 , 31 , 32. Nay , when some would haue gone out by boate , he would not let them : so here Christ answereth , that howsoeuer Angels attend on him , he may not tempt God. V. NOw follow the reasons why we may not tempt God. There be two sorts of tempting : the one , by ignorance ; the other by vnbeliefe . It is the manner of Surgeons , when they are to dresse a wound , and know not how farre , nor which way it goeth , to tent it : In the same manner is God ( after the manner of men ) said to tempt vs , sometimes to proue what is in our hearts , and whither wee will keepe his commandements , Deut. 6 , 2. as he did the Israelites fortie yeeres . To this end he both made them hungry , and fed them with Maenna . We sometimes tempt God , as if the arme of his power had receiued a wound , or his eye a hurt ; as if he could not helpe or discerne our wants aswell as before , because he brings vs not water out of the rocke , Num. 20 , 10. but such miracles now are not agreeing with his wil , which content vs. He will haue mercy on whom hee will haue mercy , Rom. 9 , 19. And we must not despise the riches of his bounteousnesse , and patience , and long suffering , which leadeth to repentance , Rom. 2 , 4. The Lords hand is not shortened , that he cannot saue ; nor his eare heauie , that it cannot heare : because hee doth not reproue vs , we thinke him like vs , Psal. 50 , 19. When God holds his peace , we thinke his tongue is cut : but I will not alwayes hold my peace , saith God , Ma●vlt But how shall I know this , say men now adaies ? as Zacharias knew his wife was with child , Luk. 1 , 18. who ( when hee would not beleeue the Angel th●t told him so , but would needs haue a signe , was striken dumb . Behold thou shalt be dumb till the day . Here is a signe for incredulitie : hee had beene as good haue beleeued without a signe . The second kinde of tempting , proceedeth of ouer-much familiarity , when as we thinke wee may be hold with God , and that he will take it in good part , and therefore we will put him to it , ( as we say : ) we will try both him and his Angels , what mettle is in them , and what they can do . We are to thinke vpon the name of God , as of a heauie and weightie thing , that is not vpon euery small occasion to be taken vp and remoued . We are not to accompt it as a feather , that we may lightly tosse vp and downe at our pleasure : and euen so are we to esteeme of the mercy of God. It is not to be aduocated vpon euery vaine trifle , for that were to vse God as we are wont to vse our luglers . Come on , let vs see what you can do , shew vs a miracle , say they , Exod. 7 , 11. So Herod desired to see Christ , that he might see some miracle of him , as in Luke 13 , 8. It is a heauy case when men stand thus affected toward God : when afterwards , in Luke 22 , 64. they blindfolded him , & bad him reade who strucke him . We our selues would not be so vsed , we could not endure to see our friends vsed so : how much lesse ought wee to vse God in that manner ? especially , that attribute , quality , or property of God , which of all others , he would haue to be most magnified , that is , his mercy ? He must needs take it very hainously to see that abused , since ( of all the rest ) he makes most accompt of it . Howsoeuer he could be content to serue , yet would hee not be a seruant to our sinnes in any case , Esay 43 , 24. especially not to be made a pack-horse ( if I may so say ) for our sinnes , to lay load on , euen till his backe ake . He saith , Amos 2 , 13. that he is prest vnder vs , as a cart is prest that is vnder sheaues . Let vs not make a dung-cart of Gods mercie , let vs forbeare him that seruice of all other . VI. THe sixt is , that none of these Dominum Deum tuum , neither Lord , nor God , nor that he is thine , are fit arguments to proue , that we may presume vpon him . The deuill belike had perceiued , that there was some acquaintance betweene Christ and God , and peraduenture had said vnto him ; You may bee bold with him , and with his Angels . What ? he is your Father , and ( as Caesars daughter answered ) that though he forget himselfe to be Caesar , yet doe not you forget to be his sonne . No saith Christ , these be no good arguments to make one presume . As for Dominus we will all grant ( I am sure ) there is small matter of presumption in that . In Deus there may be some more colour : but yet very little . It is no good dealing with one that is mightier than our selues , least he happen not to take it in good part , but fall to earnest , and so we feele the smart . We were not best to make sport with Sampson , least he pull the house about our eares , and so make vs pay dearly for our pastime . Paul saith , Do we prouoke the Lord to anger ? Are we stronger than he ? 1 Cor. 10 , 22. If wee will needs tempt , we were b●st tempt with our matches . There is no dealing with fire , for it will burne all that toucheth it , Heb. 1 , 7. his Angels and Ministers are a flame of fire : but Heb. 12 , 29. it is said , Our God is euen a consuming fire . Indeed , if he were like Dagon , the Philistims god , hee might be set vp and taken downe , and we might breake his necke and hands at our pleasure : but being the strong and mighty God of hoasts , we were best take heed how we deale with him . Tuum , what say we to that ? Anvngracious childe might make that an argument of presumption : but whosoeuer is of any good nature , will make it an argument of the contrary . Isaac was Iacobs father , but was Iacob more bold to abuse him for that ? No , but rather more timerous , Gen. 27. My father ( saith he ) may chance feele me ; and so I shall seeme to him a mocker , and so bring a curse on me , and not a blessing . Is God mercifull ? yea truly , Mercy is with thee , but that thou maist be feared , Psal. 130 , 4. We may not abuse his mercy , as to sin , that grace may abound , Rom. 6. 1. Is he bountifull and long suffering ? We must therefore the more feare to displease him . When the Pharisies tempted him , and would aduenture their soules in seeking a signe , it is said , Math. 8 , 11. Christ sighed : and why did he sigh ? Because God sware in his wrath , that they should neuer enter into his rest , whose fathers tempted him in the wildernesse . Psal. 95. What rest ? He doth not meane the rest in the Land of Canaan onely , but that which shall be in the kingdome of God. Heb. 3 , 10. These two temptations of the diuell , may fitly be compared to those two rockes , betweene which Ionathan was to passe , which are said , 1 Sam. 14 , 4. to be sharpe . One is called Borez , which signifieth dirt ; the other Seneh , which signifieth a bramble , or some sharpe pricke ; betweene which , he and his Armor-bearer were faine to clamber vp , ver . 13. Betweene two such rockes lyeth our way , that is , Presumption , and Desperation : therefore blessed is he that so loueth God , that he can be content to creepe on hands and feete to him . The end of the fift Sermon . THE SIXT SERMON . Math. Chap. 4. verses 8 , 9. Againe , the Deuill taketh him vp into an exceeding high Mountaine , and sheweth him all the kingdomes of the world , and the glory of them . And saith vnto him : All these things will I giue thee , if thou wilt fall downe and worship me . AT the first ouerthrow , wee had the first Againe : and when Christ ouerthrewe him then also , yet would not the deuill leaue then neither , but he commeth with his second Againe : he comes Againe , and Againe . The first Againe , was an argument of his courage and stomack : this second , is an argument of his importunitie . The first repulse could not driue him away , nor the second neither ; no , nor this third for altogether : for Luke saith , He departed for a season , Luke 4 , 13. So that as Christ saith , Iohn 16 , 16. After awhile ye shall see me , and after awhile you shall not see me : so saith the deuill also , After awhile you shall not see me , and againe after awhile you shall see me . Which teacheth vs this lesson ; that it is not enough to haue preuailed against his temptations twice or thrice , and so become secure ; but wee are alway to stand vpon our guard , knowing how the deuill will successiuely , euery turning of a hand , be with vs ; and that while wee liue , we shall neuer be at rest with him : or if hee tempt vs not , we shall be in as bad or worse case . For so long as the Lord left other Nations among the Isrielites to proue them by , and to be prickes to their sides , it went well enough with them , Iudg. 3 , 1. but when they began to liue in some security ( hauing for the most part subdued them ) then grew they to mutuall dissention . It is the greatest temptation , to bee without temptation . Therefore Paul had the messenger of Sathan to buffet him , 2 Cor. 12 , 7 for then followes the pressing of God by prayers . But whether we ioyne hands with Sathan , or resist him , we shall be sure he will set vpon vs , and try by faire meanes what he can do ; or if we say nay , yet in the end hee will weary vs , as Dalila did Sampson , Iudg. 16 , 16. who because she was importunate , his soule was pained to the death , and then he told her : or if we will be obstinate in relecting his temptations , giuing him at the first a peremptory refusall ; then he will go another way to worke , as to imagine some deuise against vs , and smite vs with the tongue , Ier. 18. 18. he will be rough with vs. If none of these will preuaile , he will perswade vs , we must be like other men , and that is as profitable or pleasant to vs , and then say Samuel what he can , we will haue a King , I Sam. 8 , 19. And when we haue yeelded once , then goes hee to fetch company , and takes vnto him seuen whose spirits than himselfe , Luke 11 , 26. So the last state of that man is worse than the first . Giue but an inch , and he will take an Ell : if he can get in but an arme , he will make shift to shoue in his whole body . As we see , if the point of a nayle haue once made entrie , the rest will soone in . We see an example of his encroaching euen in Dauid , 2 Sam. 11 , 4. after hee had once made him commit adultery by some meane degrees with Bethsheba , see how he drawes him on from one wickednesse to another . She was with child , her husband being in the seruice of God and the King , was by the King murthered to hide her shame , and satisfie his lust . So did he draw on Peter ; first , he made him follow aloofe off ; secondly , flatly to deny Christ ; thirdly , to forsweare him ; and fourthly , to curse himselfe if he knew him . The Hebrew Writers note , that the Deuils name Belzebub , signifieth a great flesh Flie , or a master Flie ; flap him away neuer so often , he will still flye thether againe . So the deuill will neuer cease molesting vs , till the smoaking flaxe bee quite quenched , and the brused reed clean● broken , Esay 42 , 3. First , he twists certaine small threds together , and so makes a little cord of vanity , to draw vs vnto him : afterward with a cart-rope or cable of iniquity , he seekes to binde vs fast vnto him for starting ; either by the v●ce of lust , or of enuy , or at least couetousnesse . But if all should faile , pride is sure to hold ; Oh Lord , I thanke thee , I am not like such and such , nor like this Publicane ( a degree further , ) nor like this Pharisie , Luke 18 , 11. This may be a good caueat vnto vs , that we stand alway vpon our guard , and that we be sure that wee make strong resistance in the beginning , and breake it ( if we can ) while it is but a whip-cord . And to vse the like policie in a good matter , that the King of Egipt did in a bad ; who tooke order that euery male childe should be killed , to keepe the Israelites downe betimes : and against the succession of temptation , to entertaine the succession of prayer . Now to the matter . The Deuill deales as with a Citie . In the first , he tels him he must be famished , except he can turne stones into bread . Secondly , he comes to make a traine of Scripture to intrap him . Now he comes to the ordinary meanes of dealing , that is ; when men striue about any thing , and both parties are loa●h ro yeeld , there will be some parley of composition and sharing betweene them . So here , the deuill seeing that hee cannot ouer-throw his faith , offereth him to compound : and ( on his part ) he is content to giue Christ all the Kingdomes of the world , if our Sauiour ( for his part ) will but fall downe , and worship him . The deuill before came disguised in the shape of a male-content , as that Christ should be in such hunger . Next , he came in the habit of a Diuine , and that very demurely , with his Psalter in his hand . Now he comes in all his Royalty , like the Prince of this world , as he is so called , Iohn 4 , 30. He doth not stand pedling with Christ , but goes roundly and frankely to worke : hee offers all that he hath , ( and that is no small matter ) to bring Christ but to one sinne , that so he might ouer-throw all mankinde . He comes no more now with Si filius Dei es : for that we see is here left , he would not haue him thinke on it : he would haue him now , filius seculi . This is called by S. Paul , the bewitching temptation , whereby men become so foolish , as that after they haue begun in the spirit , they will end in the flesh , Gal. 3 , 3. Where the deuill cannot preuayle , either by our owne concupiscence , or by his enticings . he will see what he can do with his Dragons taile , and by that meanes ( say the Fathers ) he did more hurt , than by the other . Secondly , his tayle is said to draw downe the third part of the starres of heauen , and to cast them to the earth , Apoc. 12 , 4. We are here to consider : First , the preparation that the deuill makes , by taking him vp to an high hill , to make the offer , vers . 8. Secondly , the Temptation it selfe , vers . 9. Thirdly , our Sauiours answer , and the shield he opposeth to it , vers . 10. Fourthly , the issue of the conflict , the victorie , vers . 11. In the first we are to consider : first , the deuils method : secondly , the place and ground : thirdly , his policie , in not onely telling what he would giue ; but in shewing thereof : fourthly , the things themselues which he offers , which are two ; the kingdome of the earth , and the glory thereof . I. FIrst , of his method . Ephes 4 , 14. we are warned not to be wauering , and carried about with euery winde of doctrine , by the deceit and craftinesse of men , whereby they lye in waite to deceiue . Craftinesse and deceit then , be the instruments which the deuill vseth ; hee brings Christ from the Wildernesse to the Temple , and from the Temple to the Mountaine , to destroy the Temple , which Mountaine is prosperity . So in aduersitie wee vow to God , that we will serue him ; but after helpe , we breake it . II. SEcondly , the lysts where this temptation was vsed , was the Mountaine . The reason why hee chose this place rather than any other , is the fitnesse of it , in regard of the prospect . The wildernesse ( we know ) was a melancholy place , and in no wise fit for this temptation , so , neither was the Pinacle : for besides that it might haue hindred the working of this temptation , being the Pinacle of the Temple ; the prospect was not good enough . For though it were high , yet there were diuers hils about Ierusalem , which would haue hindred the sight of many things . And though Sion were a Mountaine , yet in respect of Mount Hermon , and Lybanus , it is said to be a little one , Psal. 42 , 6. And Psal. 68 , 16. Basan is said to be the great Hill. Therefore as good chuse a conuenient hill , both for height and neerenesse , where he might behold the whole Land of Canaan , Deut. 32 , 49. So here the deuill chose an exceeding high Mountaine , where a high minde might best take view and contemplate : such , where his horizon might be as spacious as was possible , and where his sight might not be hindered by any meane object . III. THirdly , be sets before his eyes , all the kingdomes of the earth . There is nothing so soone entised and led away , as the eye : it is the Broker betweene the heart , and all wicked lusts that bee in the world . And therefore it was great folly in Hezeehias , to shew his robes and treasure , Esay 39 , 2. as hee was told by the Prophet : it stirred vp such coales of desire in them that saw them , as could not bee quenched , till they had fetcht away all that he had , and all that his Ancestors had laid vp euen till that day . It is the wisedome that is vsed now adayes , when men would haue one thing for another , to shew the thing they would so exchange : as the buyer sheweth his money , and the seller his wares in the best manner that he can , each to entice the other ( by the eye ) to the define of the heart . It is the deuils ancient sleight , hee would not go about to perswade the matter in words , till hee might withall present the thing to the eye . So he dealt with Eue , Gen. 3 , 6. First , he shewed her how pleasant the fruite was , and the woman saw it . So the cause of the deluge was , Gen. 6 , 2. that the sonnes of God saw the beautie of the daughters of men . Achabs seeing of Naboths vineyard , 1 King. 21 , 2. for that it lay neere his house , was the cause of all the mischiefe that followed . This same foolish vanity of apparell , ( whereof I haue giuen so often warning out of this place , ) comes from hence : I saw a fine Babilonish garment , and desiring it , I tooke it saith Achan , Iosua . 7 , 11. So the seeing of the bribe , blindeth the eyes of the Iudge , Deut. 16 , 19. So still the sight of the eye , allureth the heart to desire . The Heathen man therefore wished , that vertue and honesty might as well be seene with bodily eyes : for then he thinketh , that Admirabiles amores excitarent suo . So if we could as well see that which God hath for vs , as that the deuill here offereth vs : we would not regard the deuils largesse . Moses and the other Patriarchs saw him which is inuisible , which had prouided a better thing for them : therfore he refused to be called the sonne of Pharaohs daughter , Heb. 11 , 27. and to enioy the pleasure of sinne . But you are not so to take it , as though it were a thing simply ill to behold such things , or to looke on a cup-boord of plate , or to stand on a Pinacle , it is dangerous , but no sinne ; especially , it is vnfit for an vnstayed and an vngouerned eye . Therefore Lot and his wife were forbidden to looke backe at the destruction of Sodome , Gen. 19 , 17. To Abraham it was l●ft at large , without any restraint ; for that he was a man of better ruled affections . For as there must be one without , to take view and to entice ; so must therebe one within , to hearken to it , and to condiscend . Be sure of that within , that it be vpright ; and then thou maist the better looke with that which is without . But euer be warie , for the tinder of thy nature will soone take fire . Iob said Chap. 31 , 1. He made a couenant with his eyes : why then should he thinke on a maid ? and that he had not beene deceiued by a woman , vers 9. and that his heart had not walked after his eye , vers . 7. Paul knew how to vse want , and how to vse abundance or plentie , how pouertie : both to be full , and to be hungry : he had stayed affections , Phil. 4 , 12. IIII. Omnia Regna . This was no small offer , but euen all the wealth and honour that may be : two such things as are most vehemently desired of all men . So that as Terome saith , Prae auri sacra fama nihil sacrum . The desire thereof also is so vnsatiable , that it is like the dropsie ; which , the more liquor is ministred to it , the more it thirsteth ; it is perpetuall and vnnaturall . The lessetime a man hath to liue , and so needs thelesse ; the more he couets to abound . These two do neuer waxe old ; of all vices , gray haires do neuer grow on these . This is the baite the deuill laid for Christ , and layes for youth , and mindes lasciuiously giuen , he laies a baite on liue flesh ; to cholericke natures , hee ministreth matters that may encrease their wrath ; for melancholie , he laies baites of enuy : and so for euery one , according to their naturall inclinations and humours , such baites as may entice them soonest . Which if he can get them once to swallow his hooke that is within , it will hold them sure enough , and by his line hee will draw them to him when he list ; so that hee cares not to let them play with the line : then though hee go to twentie Sermons , it is no matter : with an Apple he caught Adam and Eue , and all their posterity . Well , wee must be as children , weaned from this world , though it bring weeping with it . Psal. 131 , 2. Gen. 27 , 38. When Eue was Lady and Mistresse of all the world ; yet , because there was a Godship , a higher degree than hers , she was not content . Princes , because they can go no higher by any earthly dignity , aspire to be Gods , and so would bee accounted ; as was said to Herod , that it was the voyce of God , and not of man. But , as they that are aboue , can abide to haue no equals , but will be alone by themselues ; so they that be below can abide no superiour . As when Saul was chosen by lot from amongst the Israelites , to be King ouer them , some wicked men said , There is a goodly wise King : nay , I would I were King , I would they might come to me for Iustice , 1 Sam. 10 , 27. 2 Sam. 15 , 4. Euery one hath this conceit of himselfe , that hee is worthier to beare rule , than they which are in authority : not so much as the silly Fur-bush , but it thought it selfe a fit person to make a King , Iudg. 9 , 15. and the Thistle would haue the Cedars daughter married to his sonne , 1 King. 14 , 9. The Spider , a silly poysonfull thing , will yet be in the top of the Kings Pallaces . Prou. 30 , 28. The Gourd starts vp in one night , and was gone in the next , Ion. 4 , 6. Goodly Zebedeus wife could finde no lesse thing to aske of Christ , for her two sonnes , that came the last day from the cart ; but that the one might sit at Christs right hand , and the other at the left in his kingdome , Math. 20 , 20. Balaam could neuer thinke his Asse went halfe fast enough , when he rode towards preferment , Num. 22 , 17. The Disciples also longed for the kingdome of Israel to be restored . The diuell did not shew all his kingdome to Saul , when hee was comming from keeping his fathers sheepe , 1 Sam. 9 , 24. and Samuel feasted him : nor after Saul was chosen King , 11 , 5. and he followed his cattell : Neither did he shew them to the King , bidden to Absolons sheep-shearing , 2 Sam. 13 , 24. nor at such times as Princes withdraw themselues to be priuate , Dan. 6 , 18. But he shewes them at such times as they are in their greatest glory and ruffe , when kingdomes were growne to the top of iollitie and Maiesty , as the kingdome of Israel was in Salomons time : and chooseth such a time , as when they were in most triumph and pompe , as they were wont to be at the day of the Kings birth or inauguration , Hosea 7 , 5. Cant. 3 , 11. or at a Coronation , or at the receiuing of Ambassadours ; or at the entertaining of forreine States , as when the Qu●●●e of Saba was in Salomons Court , 1 King. 10. To conclude , he sheweth them not when they are in base estate , but when they are in greatest pompe , Acts 25 , 23. NOw come we to the second point : to wit , the Temptation it selfe : En haec omnia tibi dabo , verse 9. Hauing prepared Christs minde ( as hee thought ) by shewing him that he would giue him : now hee comes in with a short and pithie Oration ; [ All this will I giue thee ] Here thou seest all thou canst wish for ; without thee sha'l no man lift vp his hand or his foot in all Egipt , as Pharaoh said to Ioseph , Gen. 41 , 44. so as he might make all Captaines , and giue to euery one fields and vineyards , 1 Sam. 22 , 7. that he might say to euery one what he list ; Speakest thou to me ? seest thou not that I haue power to crucifie thee , or to let thee go ? Iohn 19 , 10. that his fauour might raise a man so high , as Haman was exalted aboue all the Princes , Hest. 3 , 1. and his disfauour , or the least word of his mouth quite ouerthrow him , as Haman was , verse 7 , 8. by picking some small quarrell against him . But this is not all neither : for the same garish apparell , wherein many do delight , is contayned vnder this Haec omnia : Not onely embroydered with gold , but euen gold it selfe , and smels of the finest scent , Psal. 45. 8. and 9. And as for the delights of the flesh , if he can see any that delight him better than other : it is no more than with Dauid , 2. Sam. 11 , 4. to send for her , and haue her , she was straight at his command . Neither must any say , it was vnlawfull : no , not Iohn Baptist , if he loue his head , Mark. 6 , 17. He may command what he list ; if any gainesay it , he may dispatch him out of the way : for hee may kill and wound whom he list , Dan. 5 , 19. Hee may command all mens tongues , 2 Sam. 14 , 10. that they dare not once open their mouth to speake against him . Nay , he shall haue all mens tongues and pens ready to extoll all that he doth , and say ; The King is like an Angell of God , 2 Sam. 19. or that it is the voyce of God , and not of man , Act. 12 , 22. Why , then to haue all mens hands , feet , bodies , faces , tongues , and pens : this may bee well said All , to haue not onely one kingdome , but all : to haue all the power and glory of those kingdomes : here is euen all the kingdome , the power , and the glory . He comes not after a pelting manner , he shewes himselfe a franke chapman : he saith not , that Godlinesse is great gaine , and a minde content with his lot , 1 Tim. 6 , 6. and wils him to be content with food and raiment , ver . 8. He comes not with Illae , which we shall not once behold , till another world come ; and whether there be any such or no , many doubt . He shewes him a mount that may bee touched , Heb. 12 , 18. he comes with haec , that is , with ready money in his hand : he not onely offers , but stakes downe : And whereas God faith , that in the Sweat of our fore-head we shall eate our bread , Gen. 3. 19. the Diuell requires no such thing . This is a donatiue , Haec omnia dabo . What say ye now ? Shal Christ take it , or no ? The Heathen man saith , If a man be to violate his faith for any thing , it is for a kingdome . Christ hath here offered him all kingdomes , a very enticing bayt : but is there neuer a hooke hidden vnder it ? The woman was fine and braue , and had a cup of gold in her hand , but it was full of abhomination , Apoc 17 , 14. So here , for all these faire shewes , if you will gaine any thing by the deuill , you must worship him ; that is the condition annexed to the grant , it is no absolute gift , the deuill is not so kinde , as to part from all that for nothing . It is such a gift as the Lawyers call Excambium , that is , Exchange : I will giue you this , if you will giue me that . But yet one would thinke it a very large offer , to giue so great a lieu for so small a seruice ; it is but a little externall reuerence , the bowing of the knee ; you may ( notwithstanding ) in heart thinke what ye list . Well , we may thinke there was some what in it , that the deuill offered so much for so little , and yet Christ refused it . Indeed Christ had great reason to refuse it : for hee should haue beene a looser by the bargaine . I will stand to it , he had beene better to haue yeelded to either of the two former temptations , than to this : hee should full deerely haue bought all his kingdomes , hee had beene better to haue cast himselfe downe from the Pinacle . For that which the deuill here demaundeth in lieu , is as much worth , as both the glory of God , and the redemption of man. Of his glory , God saith , That he will not giue it to another , Esay 42 , 8. If to no other , then not to the deuill of all other . And therefore the Angel would not haue a burnt offering offered to him , but to God , Iudg. 13 , 16. The Angell would not let Iohn fall downe and worship him , but bad him worship God , Reuel . 19 , 10. For hee knew that God was very iealous of his honour , & stood precisely vpon that point . If he would not impart this honour with the Angels , much lesse would hee with the deuill : for there are degrees in idolatry , Rom. 1 , 23. It is not so ill to turne the glory of God into the image of a man , as into birds and beasts . Secondly , if we looke into the desire that he had to satisfie his ancient enuy , by the destruction of mankinde : wee must needs commend the deuils wit , in making such a bargaine . It had been the best penyworth that euer was bought . For if we marke how Christ rateth one onely soule , we may see , how he that to gaine all the kingdomes of the world , shall loose his owne soule , Math. 16 , 26. makes but a foolish bargaine . Then what rate shall be made of all mens soules , if one bee worth kingdomes ; all which had beene lost , if Christ had consented to that which the deuill here requireth : for then hee could not haue said , I restored that which I tooke not , Psal. 69 , 4. By his death he paied the price for the sinnes of the whole World ; he should then haue had a score of his owne to haue payd , and his death could haue beene sufficient but for himselfe onely . If he had fallen downe , and worshipped him : he could no haue sayd , That the Prince of this world had nothing to say against him , Iohn 14 , 3. Now let vs apply this to our selues . BVt wee will peraduenture say , the deuill neuer made vs any such offer ; and therefore what needs any dmonishment in this behalfe ? But I answer , though the deuill come not in person to vs , as he did to Christ , yet hee comes by his instruments . When Balaac sent to Balaam , to come and curse the Israelites , and promised him great rewards , Numb . 22 , 17. it was not Balaacks messengers that spake , but the deuill vsed them as instruments to speake . So when Simon Magus would haue bought the holy Ghost with money ; the Diuell there in tempted the Apostles with Symonie , Simon was but the trunke , through which the deuill spake , Acts 8. Againe , there be some that will say , they were neuer tempted with Kingdomes : it may well be , for it needs not , when lesse will serue . It was Christ onely , that was thus tempted : in him lay a heroicall mind , that could not bee allured with small matters . But with vs it is nothing so , we esteeme farre more basely of our selues : wee set our wares at a very easie price , he may buy vs euen dagger cheape , as we say : he neede neuer carry vs so high as the Mount , the Pinacle is high enough , yea the lowest steeple in all the Towne would serue the turne . Or let him but carry vs to the Leads or gutters of our owne houses , nay , vs but stand in our window , or in our doores ; if he will giue vs but so much as we can there see , hee will tempt vs throughly , we will accept it , and thanke him too . He shall not neede to come to vs with kingdomes , one kingdome is too much , what say ye to halfe a one ? Marke 6 , 23. No , will the diuell say , I will giue ye halfe of one ? If hee would come to vs but with thirtie pence , Math 26 , 15. I am afraid many of vs would play Iudas . Nay , lesse than so would buy a great sort , euen handfuls of barley , and peeccs of bread , Ezec. 13 , 19. and Prou. 28 , 21. Yea , some will not sticke to buy and sell the poore for a payre of shooes , as Amos speaketh , Chap. 8 , 6. When he commeth then to tempt vs , he may abate a great deale of this that he offers Christ ; hee may strike out Omnia , and Haec too , & in stead thereof put in Hoc , and say ; Holde , ye shall haue this to worship me , I will giue ye no more ; I feare me wee will make short worke , and take it , Hoc aliquid , a matter of halfe a crowne or ten groates , a paire of shooes , or some such trifle , will bring vs on our knees to the deuill . Is there a pretie commodity to be h●d ? It makes no matter for breaking faith and promise . This is that that makes the deuill so good a husband and thriftie , and to go neere hand : what neede he giue more , when so little will serue ? Whereas , if we will stand hucking with him , wee might get a great deale more . In this temptation ( as in the former ) there is both fire to consume our faith , and a dart to wound our consciences . The fire is the motion of discontent , that God is either a poore God , not able sufficiently to reward those that serue him : or else an vnkinde God , that will not reward the duties that are performed by those that serue him . By this we come to say : Who is the Almighty , that we should serue him ? Iob 21 , 15. The wicked are they that prosper and encrease in riches . I haue cleansed my heart in vaine , for daily haue I been punished , Psal. 73 , 12. Then this dart makes vs weary of well doing ; and then followes , that we will serue the deuill Being discontent with Gods seruice , we vndertake the seruice of his enemie : he requireth nothing but a little falling downe , and then if Simon shall come , and require any vnlawfull thing at our hands , we are ready ( with Iudas ) to meete with him , and say ; What will ye give me , and I will do it ? Math. 26 , 15. though it be to the betraying of Christ. The Deuill here opens his meaning in this Temptation plainly , ( that he would haue him fall downe and worship him ) with a bare and bold face : before , hee came disguised , and spake in Parables . His meaning is not when he saith Dabo , to giue them ; but to barter or exchange one thing for another . It is no gift , but a flat bargaine : men vse not to account it a gift , except it be without rendring backe either money or seruice . I he render here seruice backe , he may well thinke I haue sold my soule for Hoc aliquid , Math. 16 , 76. He may thinke , as Esau sold his birth-right for a messe of pottage , Heb. 12 , 16. so hath hee sold his soule , his birth-right , and freedome : for we were all bought with a price , 1 Cor. 7 , 23. the same great high Priest redeemed vs all with his blood . No sinnes are so carefully to bee taken heede of , as these , that haue annexed to adoration , donation : hee hath Malum with a ioynter . If he should haue cast himselfe downe from the Pinacle , here is all he should haue had : they would haue talkt of it , & haue wondred a while at it . Well , we must be thus perswaded , that God is as well able and willing to reward vs for any seruice , as the Deuill , and better too . It is hee indeede that reigneth ouer the kingdomes of men , Dan. 5 , 21. and placeth in them w●om pleaseth him : but when hee giueth or disposeth , he giueth indeed freely , exacting nothing backe againe , vnlesse it be such things , as hee were to haue without any such gift : such things as are due of meere right , with out any stipulation or hyre . Iam. 1 , 5. The Diuels Dabo , is , as Offices & Parsonages are giuen amongst vs ; that is , as vsually sold as horses in Smithfield . But if wee could be content to giue indeed , let that heroicall minde that was in Abraham be in vs , Gen. 14 , 23. that as hee would not take any thing of Melchisedech , so we will not be a shoo-lachet the richer by the deuill . If he offer to make vs wealthy , let vs answere him ; Pecunia tua tecum pereat . The end of the sixt Sermon . THE SEVENTH SERMON . Math. Chap. 4. verses 10 , 11. Then Iesus saith vnto him ; Get the hence behinde me Sathan : for it is written , Thou shalt worship the Lord thy God , and him onely shalt thou serue . Then the deuill leaueth him , and behold the Angels came , and ministred unto him . THe answering of this Temptation , if some had had the answering of it , would hauc beene facto , by the doing of the thing that the deuill required : and not in words , standing vpon termes in disputation . Insomuch , as they would neuer hauc cared for a cushion to kneele on ; but haue fallen downe straight on their very faces , and haue thanked him too . If Balaak should say vnto one of them , I will promote thee to great honour , Numb . 22 , 17. an Angel standing in the way , should not hinder them from going . The manner of flesh and blood is in cases of preferment to respect nothing that may bring them out of their conceiued hope or desire thereof : and therefore whatsoeuer it is that stands in their way , be it neuer so holy , downe it shall for hast , to make the way neerest . In regard of this , one brother respects not another . When Ioseph had had a dreame of his brethren , and told it them , all brotherly affection was laid aside , Gen. 37 , 5. The sonne and subject Absolon , forgetteth his duty as to his father , and allegeance as to his Prince , seeking his life , 2 Sam. 16 , 11. The mother of Ahaziah , Athalia , when shee saw her sonne dead , makes no more adoe , but destroyes al the Kings seed , 2 King. 11 , 1. Iehu makes no bones , nor is abashed at the sight of heapes of dead mens heads , of Kings sonnes that hee had caused to bee slaine , but addes more murthers to them , 2 King. 10 , 8. What 's a basket full of heads to a Kingdome ? And Herod stacke not to kill all the male-borne children in Bethlehom , Math. 2 , 16. So that Gregory might well say , Ambitio est vita , cui etiam innocentes nocent , such is the vehement desire of a kingdome . So that a great many would haue made no scruple at the matter , neither would they haue counted it a temptatin , but good counsell : Neither would so haue cut vp Peter as Christ did , to bid him go behinde him , and turne their backes on him ; but they would rather haue turnd their backes to God , and their faces after Sathan , Ier. 2 , 27. 1 Tim. 5 , 15. And indeede it must needs be , that either our Sauiour was vnwise in refusing so good an offer , or else the World ( in these daies ) is in a wrong byas . Our Sauiour ( we see ) doth not onely refuse the thing , but also giues him hard words , for making the offer and motion . For hee doth not onely confute him here , by saying , Scriptum est : but he addes words of bitter reprehension , saying ; Auoyd Sathan . Hee might haue giuen faire words , as he did before : but here he seemeth to haue left his patience . The reason why he was more hot in this , than in the former , lis : for that this toucheth the glory of God , and the redemption of mankinde : the former Temptations touched but himselfe in particular , as the turning of stones into bread , but for miracle : and the casting himselfe downe , was but to try God , what care hee had of him . But this so much toucheth the glory of God , as he can hold no longer . Also , his longing to redeeme man , caused the same . Neither did he onely answer the deuill so ; but when his blessed Apostle , who meant friendly to him , moued him to the like matter , he rebuked him sharply . Two causes there are , wherein Christ is very earnest ; one in counsell ministred to him , tending to the impairing of Gods glory ; the other in practises , tending to the impairing of Gods Church , Iohn 2 , 15. there he was not only vehement in words ; but made a whippe to scourge them out . And so in the old Testament , it is said of Moses , Numb . 12 , 3. That he was a meeke man , aboue all the men of the earth : yet when he came to a case of Idolatrie , Exod. 32 , 19. it is said . He threw the Tables out of his hands , and brake them . And so farre did he loose his naturall affection to his people and Country men , that he caused a great number of them to be slaine And so in a case of the Church , when Corah rebelled , Numb . 16 , 15. then Moses waxed very angry : for Glory be to God on high , and peace on earth , is the Angels song and ioy , and the deuils griefe : as on the other side , the dishonour of God , and dissention of the Church , is the deuils ioy , and griefe of the Angels . Now , besides that he doth in words rebuke him sharply , hee doth no lesse in gesture also ; as by turning his backe vpon him , ( as it is most like he did , in saying , Anoyd Sathan : ) which is such a despightful disgrace , as if that one should offer vs the like , we would take it in very great disdaine . Which is to vs an instruction , that as there is a time , when we are to keep the decill before vs , and to haue our eye still vpon him , and his weapon or temptation , for feare least vnawares he might do vs some hurt : so is there a place , a time , and a sinne , that we are to turne our backes on , and not once to looke at his temptation . In affliction , patience is to be tried ; there resist the Deuill , stand to him , and he will flie from ye , Iam. 4 , 7. Here we are to set the Deuill before vs. But in a case of lust , or filthy desire , then do ye fly from him , 1 Cor. 6 , 18. So in 2 Tim , 2 , 22. we are exhorted to flye from the lusts of youth , and to follow iustice : there is no standing to gaze backe on the deuill , and his temptations . Now to the answer : Scriptum est . THe disputing or deciding of the Deuils Title : that is , whether the Kingdomes of the earth were his to giue or no , Christ stands not vpon ; nor vpon this , whether the deuill were a man of his word or no. Indeed , it might well haue beene doubted , whether the deuill be as good as his word : his promises are not Yea and Amen , as the promises of God are . We may take example by Eue , to whom he promised , that if they did eate of the forbidden fruite , that they should be like Gods ; but were they so indeede , after they had eaten ? No , but like the beasts that perish . And as true it is , that the Kingdomes are his . If the Kingdome of Israel had beerie at his disposition , we may be sure Dauid should neuer haue beene King ; as well appeareth by the troubles hee raised against him . No , nor Hezechi as neither , of all other he would neuer choose such . We may see his good will in Iob Chap. 2 , 7. hee could not onely be content to spoyle him of all that he had , but also hee must afflict his body : and so vpon the Gergashites hogges , Math. 8 , 30. The Kingdomes are none of his , but they are committed to him in some sort to dispose , as himselfe faith , Luke 4 , 6. He hath ( as it were ) an Aduowson of them , to present vnto them ; but yet , not as he there saith , to giue to whom he list , but to whom he is permitted . God must first put all that Iob hath in his hands , or else he can do nothing . Abimelech , Iudg. 9. and Herod , Mat. 2. came to their Kingdomes by the deuils Patent , they be the deuils Officers . So we see daily in our daies , that he bestowes Offices , and presents to Churches . So that as Brentius saith , Many haue Panem quotidianum , that cannot come by Danobis : they come not to it by Gods gift : yet all the interest that the deuill hath , is but to present Pro haec vita tantuns . As therefore it may be true , that in some . fort they may be giuen him : so yet , not to dispose as he will. It is God onely that can say so ; for his onely they are absolutely . The earth is the Lords , and all the fulnesse thereof , the round world , and all that dwell therein , Psal. 24 , 1. It is he ( the most high God ) that diuided to the Nations their inheritance , Deut. 32 , 8. By him Kings reigne , and Princes haue dominion , Prou. 8 , 15. He brought Nebuchaednezzer to know , That the most high God bare rule ouer the Kingdomes of men , Dan. 5 , 21. He indeede may well say , Cui voluero , doea : and to whomsoeuer God giueth , he giueth liberally , and reproacheth no man. Iam. 1 , 5. The deuill ( we see ) exacteth more than the thing is worth , and straineth the benefit of his grant with vniust couenants . But Christ goes not about to answer the deuill that way : but by flying ro the Scriptures , as to his surest hold . Therefore Dauid prayers , that his minde may bee enclined to Gods Law , and not to Couetousnesse , Psal. 119 , 36. For there is a medicine for euery disease , and power as well against this Temptation of Couetousnesse , as against the former : the Law of God can as well keepe a man from Couetousnesse , as from Desperation : Heauen and earth shall passe , but no one iote of this , Let therefore Haec omnia giue place to Scriptum est : marry Omnia illa , which both we now enjoy , and which are layd up for vs here after , are come to by Scriptum est . So that Omnia haec is not all we must care for ; there be things to come ( besides these things which wee lay hands on ) farre more precious . Though here be all the Kingdomes of the earth : yet they are said , to be shewed in the twinkling of an eye , so cannot the other Kingdome of exceeding glory . All the power of all the Princes on the earth , haue not power ouer one silly soule to destroy it , Math , 10 , 28. All the glory of them , is called but a great big fannes , or pompe , Acts 25 , 23. Salomon was the most glorious Prince that euer was , yet he was not cloathed like a Lilly , Mat. 6 , 29. Nor all the Lillies in the field , nor Starres in heauen , nor the Sunne and Moone it selfe , are comparable to one soule . The Scripture whereby Christ answereth the deuill , is in Deut. 16 , 13. Thou shalt feare the Lord thy God , and serue him . If any fantasticall spirit oppose it selfe against Moses , let it be accursed . There is in this answer two things set downe ; worship , and Seruice : both which are due to God onely . Couetousnesse endeth in Idolatry , and fitly is so termed : if Christ had beene couetously minded , then hee must needs haue fallen downe and worshipped the Deuill , for Couetousnesse and Idolatry being ioyned together , wee would not haue parted from so great a benefit . Christ hath heere changed a word , which the Septuaginta Translator hath ; which signifieth , a seruice with an open testimony . So that , wiil ye know if a man do b●leeue ? Hee beleeueth vnto righteousnesse with the heart , that with the mouth confesseth to saluation , Rom. 10 , 10. Such as glorifie God as well in their members , as in their spirit , 1 Cor. 6 , 20. As S. Iames faith of Faith , Shew mee thy faith by thy workes : so may in be said of feare . You say you haue feare , can you shew me your feare ? If it be not a dead feare , it is to be seene : as Dan. 3 , 5. it must be shewed by falling downe , and worshipping . The seruant that feared , fell downe and besought his master , Math. 18 , 26. Do you feare ? then where is the outward reuerence ? The inward affection must appeare by the outward action : Religion is outward , as well as inward , I Kings 19 , 18. There be two wayes whereby we may haue traffique with the deuill , either of both will serue his turne . first , homage : secondly , seruice of the body ; and both these doth God require , euen when we are in the darke , or in our chamber , Ezech. 8 , 12. Indeede might the deuill say , this Mountaine is very open ; but how say ye ? will ye be content closly in a corner to worship me ? If ye will not weare my cognisance on your fore-head , yet yee may take my marke in your hand ; then shutting your hand , no body can perceiue it . If ye will not take the marke , yet take the number of the Beasts name , that is , six hundred threescore and six , Apoc. 13 , 17 , 18. Will ye do none of these ? What then ? Will ye serue me ? Rom. 16 , 18. Thus ye see what glorious termes hee vseth : but if one should seeme to do one of these on curtesie , hee will not be content till he do it of duty . NOw let vs see first what it is to Worship . It is that which Cornelius did to Peter , he met him , fell downe at his feet , and worshipped him , Acts 10 , 25. And that which Iohn did to the Angell ; that is , he fell downe before his feet to worship him , Apoc. 19 , 10. It is , when one on the knees doth a bodily worship . I will shew it you in Dauids , words : for I cannot tell it ye better . When Michol scoffed at Dauid , for being bare-headed before the Arke , he saith ; I will be more vile than thus , and will be low in mine owne sight , 2 Sam. 6 , 22. A man can neuer be too reuerent to God : we thinke it a great disgrace and debasing of our selues , if we vse any bodily worship to God. It may be said to them , as it was to him , that feared to do too much reuerence to Caesar , Hic homo times timere Caesarem . Our religion and Cultus must be vncouered , and a bare-faced religion : were would not vse to come before a meane Prince , as we do before the King of Kings , and Lord of Lords , euen the God of heauen and earth . The foure and twenty Elders fell downe before him that sate on the Throne , and worshipped him that liueth for euer , and cast their crownes before his Throne . The wandring eye mustlearne to bee fastened on him , Luke 4 , 20. and the worke of iustice and peace , Esay 32 , 17. the worship of the Knees to how , Ephes. 3 , 14. and kneele before the Lord their Maker , Psal. 95 , 6. Our feet are to come before his face : For the Lord is a great God , and a great King aboue all Gods , Psal. 95 , 2 , 3. Iacob , though hee were not able to stand , or kneele : yet ( because hee would vse some corporall seruice ) leaned vpon his staffe , & worshipped God , as appeareth , Gen. 49 , 33. and Heb. 11 , 21. This must be done as duty due vnto God , and in regard of those that be strangers . SEcondly , what it is to Serue . This is to bow the soule , as the other is to bow the body . For the King to serue and speake kindly to the people , that they may serue him for euer after , 1 King. 12 , 7. is not the seruice he meaneth , nor to do all that the King commands , 2 Sam. 15 , 15. For God must be aboue all : and of whomsoeuer a man is ouercome , to him he is in bondage , 2 Pet 2 , 19. Wee must serue God with our sacrifices , but not with our sinnes , nor weary him with our iniquities , Esay 43 , 23. We may not make a dung cart of him , to load him with our sinne and filth , Amos 2 , 13. and when he comes againe , to haue as much more for him . [ Onely . ] The Deuill himselfe would grant , that God is to bee serued , his meaning was , that a man might serue God , and him too : but Christ saith , God onely . But it may be said , this word [ Onely ] is not in the Scripture whence Christ citeth this sentence , and so Christ hath added to the word of God : Indeed , in Deut. 6 , 13. Alone is not , but in the next verse it is said , Do not follow after other gods , which is in effect , God onely . The Papists aske , where we finde Onely in siustification by faith ? Indeed we do not finde it , but wee do finde , that by faith and nothing else we are iustified , Rom. 3 , 28. and so we may well collect it , by faith onely . By grace we are saued through faith : and that not of our selues , it is the gift of God , Ephes. 2 , 7. And on this warrant haue many of the Ancient Fathers been bold , to adde the word Onely : as Origen vpon Rom. 3 , 28. Hilarie vpon Math. 8. and diuers others say , Faith onely instifieth . God is onely to be worshipped and serued , and none besides him . Zephaniah prophecieth against them that serue the hoste of heauen vpon the house top , and sweare by Malcham , Zeph , 1 , 5. But Iacob sware by the feare of his father Isaae : and it is said , They feared the Lord , and serued their Idols also , Gen. 32 , 53. 2 Kings 17 , 41. It is the property of Arons rod , that being turned into a Serpent , if the Magicians turne theirs also into Serpents , Arons will deuoure the rest , Exod. 7 , 15. Bring the Arke into the Temple of Dagon , Dagon will fall downe and breake his face , and though it were lifted vp againe , yet it fell downe againe , 1 Sam. 5 , 3. The stories beare witnesse , that the god ; of the Hebrewes would not come into Pantho . Samuel bad the people , if thuy were come againe to the Lord with all their hearts , to put away their strange gods from amongst them , 1 sam . 7 , 4. If there were any other ( beside him ) that were able to helpe vp , wee might haue some reason to serueother : but since it is her that must helpe vs in all necessities , we must worship him alone : otherwise , when we pray to him , he may send vs to the gods which wee haue chosen to serue for our helpe , Iudg. 10 , 14. If we could finde an equall , or a better then God , we had some reason to make him a partner in his worship : but if none be worthy once to be named with him , ( so farre is all beneath him , ) wee shall offer him too much disgrace and injury in so doing . It is an embasing of gold to haue any other mettall ioyned with it : yea , though it be siluer ; the sonne ( saith Malachi , Chap. 1 , 6. ) honoureth his father , and the servant his Lord : if I be your father , where is your reuerence ? Whether we account of God , as of our Lord and master ; or whether wee take him for a father , a man can haue but one father , except he be a bastard , Esay 2 , 14. and so be Filius Populi : if for a husband , not two husbands , for he is a iealous God , and cannot abide that . No man can serue two master ; but he must loue the one , and despise the other ; no man can loue God and Mammon . Verse 11. Then the Deuill lest him . BLessed is the man ( saith Iames , Chap. 1 , 12. ) that endureth temptation : for when he is tried , he shall receiue the crowne of life . Christ hath endured the temptation , now followes the blessing . Iacob would not let the Angel depart ( with whom he stroue , ) before he had blessed him , Gen. 32 , 26. Iob ( after his afflictions ) receiued his two fold blessing , Iob 42. the woman of Canaan first heareth her selfe accounted a dogge : but at last she heard , Fiat tibi . Paul was first buffeted by the pricke of the flesh : and after heard , My grace is sufficient for thee . So here at last , when the Deuill saw it was bootlesse to stay any longer , there was no good by him to be done , he leaues our Sauiour : But yet hee went not away willingly of himselfe , but was sent away with an Auant . Which is a comfort to vs , to thinke we stand not at the deuils curtesie , and that he shall not attempt vs so long as he list , for God hath the deuill in a chaine , Apoc. 20 , 2. and will not suffer him to tempt vs aboue our strength , 1 Cor. 10 , 13. For the rod of the wicked shall not rest on the lot of the righteous , least the righteous put forth their hand to wickednesse , Psal. 125 , 3. To haue the deuill not to come to vs is a great fauour ; but to haue him come , and goe away conquered , is exceeding mercy . For tribulation brings patience , and patience experience , and experience hope , and hope makes not ashamed , Rom. 5 , 4. As God said of Iob , 2 , 3. Hast thou marked my servant Iob , who keepeth still his integritie ? And behold , the Angels came , and ministred unto him . ANd as Luke saith , Chap. 15 , 10. There is ioy with the Angels in heauen , vpon the conuersion of euery sinner . For we are made a spectacle vnto men and Angels , 1 Cor. 4 , 9. Before God are said to stand , ten thousand Angels , Dan. 7 , 10. and to minister before him . He hath a greater preheminence , but we are also herein partakers of the diuine nature , 2 Pet. 1 , 4. either because we are fed by Angels , as Elias Was , 1 King. 19 , 5. or defended by them , or watched of them . But saith Esay , Chap. 18 , 18. He that beleeueth , makes not hast . Christ was not hasty , but stayed Gods good time : he would not make his owne bread , but stayed till the Angels ministred vnto him . Then there appeared an Angel to comfort him , Luke , 22 , 43. This wisedome must wee learne by holding our tongue , Iob 33 , 33. otherwise one of these two extremes shall we come to : either , Extremum luctus gaudium occupat : or Extrema gandij luctus occupat , saith Bernard , Luke 16 , 25. The world is like Iael , who meets Sisera , Iudg. 4 , 19. and entertaines him at first very friendly , shee allures him to her and giues him drinke , and laies him downe : but so soone as he was asleepe , she smites a naile into his temple : The world beginnes with milke , and ends with a hammer . But our Sauiours meaning is cleane contrary . The world first vttereth good wine ; and when men haue wsll drunke , then that which is worst , Iohn 2 , 10. But Christ hath kept bocke the good wine till now , Chap. 2 , 9. Mathew saith , Chap. 13. v. 14. The Son of man shall send forth his Angels , and they shall gather out of his kingdome , all things that offend , and them which do iniquity : and shall cast the into a furnace of fire , where shall be weeping and gnashing of teeth : Then shall the iust shine as the Sunne , in the kingdome of their Father . Our Sauiours method is , to giue bitter first , and sweet afterward . Wherefore we are to wish , that here wee may suffer affliction , that we may after bee Crowned by him . FINIS . Notes, typically marginal, from the original text Notes for div A19873-e130 Galath . 4. ● Philip. 2.5 . 1 Iohn . 3. 8. 1 Pet. 5. 8. Iohn 3. 14. Apo. 5. 5. 
A39338	----	Animadversions upon a late discourse concerning the divinity, and death of Christ Edmund Elys. Elys, Edmund, ca. 1634-ca. 1707. 1695 Approx. 9 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A39338 Wing E662 ESTC R41114 19636953 ocm 19636953 109230 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39338) Transcribed from: (Early English Books Online ; image set 109230) Images scanned from microfilm: (Early English books, 1641-1700 ; 1685:36) Animadversions upon a late discourse concerning the divinity, and death of Christ Edmund Elys. Elys, Edmund, ca. 1634-ca. 1707. 8 p. s.n., [London : 1695] Caption title. "Eccles. Chap. IX. Ver. 10." Imprint suggested by Wing. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Divinity. Bible. -- O.T. -- Ecclesiastes IX, 10 -- Criticism, interpretation, etc. 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-01 Mona Logarbo Sampled and proofread 2006-01 Mona Logarbo Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion ANIMADVERSIONS UPON A late Discourse Concerning THE Divinity , and Death of CHRIST . By EDMUND ELYS , sometime Fellow of Baliol Colledge in OXFORD . ECCLES . Chap. IX . Ver. 10. Whatsoever thy hand findeth to do , Do it with thy Might : for there is no work , nor device , nor knowledge , nor wisdom in the Grave , whither thou goest . IF the Author of this Discourse did really design to Maintain the Profession of the CATHOLICK FAITH , how is it Possible that He should not speak one good Word of the Creed of St. ATHANASIUS , of the NICENE Creed ? How is it Possible He should so Contemn the Ancient Fathers , if His Sentiments , touching the Faith , were the same with Theirs ? I Appeal to any Man , that has the Fear of God before his Eyes , to Judge whether He do not plainly Deny the Eternity of the PERSON of Jesus Christ , in that He says , That from the Humane and Divine Nature United there did Result the Person of the Messius , who was both GOD , and Man. Certainly That which Results from the Union of the Humane Nature with the Divine is not Eternal , or From Everlasting . We can Frame , says He , no distinct Idea of that Infinite Essence , and it were not Infinite if we could . Answ . But we may REFLECT upon that IDEA , which God Himself , the ONE BEING Absolutely Infinite , has Imprest upon all Rational Souls . To know God is to have a Distinct Idea of Him. He that Pretends to Frame to himself any Idea of God , Knows not God : For God is LIGHT , and we can have no Perceivance of Him , but by the Influence , or Impression we receive from Him. He says that One Opinion concerning Christ is , That Christ was a Divine Person , miraculously Conceiv'd , &c. Tho' he had no Existence before he was Formed in the Virgins Womb. Here I desire that the Christian Reader would Observe the Subtlety of some Deceivers , who , by calling Our SAVIOUR a Divine Person , would Avoid the Abhorrence and Detestation they Deserve , because they will not Acknowledge that He has a Nature Truly Divine , or Eternal . He tells us That some Philosophers thought that Souls were propagated from Souls ; and the Figure by which this was explain'd , being that of one Candle's being lighted at another ; this seems to have given the Rise to those words , Light of Light. It is certain many of the Fathers fell often into this Conceit , and in this way of explaining this Matter , they have said many things , which intimate that they believ'd an Inequality between the Persons , and a Subordination of the Second and Third to the First : So that by the same Substance , or Essence , they do in many places express themselves , as if they only meant the same Being in a general Sense , as all Humane Souls are of the same Substance ; that is , the same Order , or sort of Beings ; and they seemed to entitle them to different Operations ; not only in an Oeconomical way , but thought that one did that , which the other did not . Here He plainly endeavours to Perswade us to believe that Many of the Fathers were no True Christians , but had a Conceit that there were Three Gods : For most certainly if they thought that The Father , The Son , and The Holy Ghost , are of the same Substance , no otherwise than As all Humane Souls are of the same Substance , and that they have different Operations , not only in an Oeconomical way , but so that one Does what the other Does not , they Thought ( in Effect ) that there are Three Gods. If He would name any One of those , who have Publisht such Monstrous Conceptions , we should give him a Punctual Answer . In the mean time we must Aver to all the World , that not one of the Holy Fathers , of the Four First General Councils , were subject to any such Delirium : And Every one of those , that Deserve the Name of Fathers , shall Rise up in Judgment against Him , for laying so foul an Imputation upon MANY Fathers , not Nameing One of them ; so that he might Insinuate a Contempt of them All into the Minds of Unwary Readers . Others , says He , took another way of explaining this , making it their Foundation , that the Deity was one Numerical Being . Answ . The Ancient Fathers did not say that the Deity was One Numerical Being : what they said manifestly imports that the Deity is BEING Simply and Absolutely , viz. BEING Absolutely Infinite , so that it implies the most palpable Contradiction that the True , and Eternal . GOD should not be Absolutely ONE . I Desire that the Learned Reader would be ever Mindful of these ▪ Words of Saint BASIL , in his 141 Epistle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He tells us that Many have thought that the Term SON did not at all belong to the Blessed Three . If He would Name One of these Many , and shew us where we may find this Execrable Heresy in Writing , we should undertake , by the Help of GOD , to Manifest the Madness , and Folly of it . He Slights this Position of the Schoolmen , That GOD being Infinite , every Offence against Him has an Infinite Guilt , and must be expiated either by Acts of Infinite Value , or of Infinite Duration ; and that a Person of an Infinite Nature was only capable of Acts of an Infinite Value ; that such a One was necessary for Expiating Sin. But in all this Gradation , there is one Defect , That the Scripture sets none of these Speculations before us . Answ . There 's nothing more Evident in the Holy Scriptures than this , That those that are SAV'D are REDEEM'D with the Precious Bloud of CHRIST : And is not that Bloud of Infinite Value ? Is not the Wrath of GOD against All Sin Infinite ? Is not Infinite Wrath against All Sin as Fully Demonstrated in an Infinite Holy PERSON , Suffering For All the Sins of the Whole World in the Nature of Man , which He Assum'd that He might be Capable of Suffering , As that Wrath could ever have been Shewn , or Demonstrated to Men , and Angels in the Everlasting Destruction of All Sinners ? As for those Scoptical Words , those Subtle weighings of Infinities one against another , I shall make no other Reflection on them , but only to declare that I Hope the Learned , and Pious Reader will joyn with Me in a just Abhorrence and Detestation of them . He uses this very Dangerous Expression : The offering this to us on such easy terms , and the exacting only a Sincere Obedience as the Condition of it , without insisting on an Entire Obedience , is another part of the Grace of it . Answ . SINCERE Obedience is ENTIRE Obedience , or the having Respect to All the Commandments of GOD. He Acknowledges that GOD would Pardon Sin in such a manner , as should shew how much He Hated it , at the same time that He shew'd such Love , and Compassion to Sinners . But , say We , He had not Shewn how much He Hated Sin , and how much He Lov'd Sinners , if He had not Shewn this Hatred , and this Love to be Both INFINITE , which He shew'd with all Possible Evidence in the Sacrifice of the Death of Christ , a PERSON Infinite in All Excellency , and Perfection . Every Sin , says He , gives a wound , and requires Repentance to wash , and heal it , but every Sin does not shut us out from a right to the Blessings of the Covenant . Answ . Every Known Sin does not render us Uncapable of Repentance ; but Every Known Sin Exposes us to the Wrath of God , and the Sinner has no Grounds to hope for Pardon , unless he sincerely Repent , stedfastly Purposing , by the Help of GOD , to lay down his Life , rather than be Guilty of any Known Sin by Commission or Omission . I pray GOD to Affect the Heart of this Man , and of Every other Learned Person , throughout the whole Christian World , with a due Regard to the Writings of the Ancient Fathers . Their Following of those Excellent Holy Men both in Life , and Doctrine , as they were Followers of Christ , and his Apostles , would most certainly Reduce this , and all other Nations , Professing Christianity , to a True State of Christian Peace , and Tranquillity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A31083	----	A sermon upon the passion of Our Blessed Saviour preached at Guild-Hall Chappel on Good Friday, the 13th day of April, 1677 / by Isaac Barrow ... Barrow, Isaac, 1630-1677. 1677 Approx. 96 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A31083 Wing B954 ESTC R12876 12095869 ocm 12095869 53986 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31083) Transcribed from: (Early English Books Online ; image set 53986) Images scanned from microfilm: (Early English books, 1641-1700 ; 757:13) A sermon upon the passion of Our Blessed Saviour preached at Guild-Hall Chappel on Good Friday, the 13th day of April, 1677 / by Isaac Barrow ... Barrow, Isaac, 1630-1677. [3], 43 p. Printed for Brabazon Aylmer ..., London : 1677. Includes bibliographical references. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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THis Court doth earnestly desire Dr. Barrow to Print his Sermon Preached at the Guild-Hall Chappel on Good Friday last before the Lord Mayor and Aldermen of this City . Wagstaffe . A SERMON UPON THE PASSION OF OUR Blessed Saviour : PREACHED At Guild-Hall Chappel on Good Friday , the 13th day of April , 1677. By ISAAC BARROW D.D. late Chaplain in Ordinary to His Majesty , and Master of Trinity-Colledge in Cambridge . Sacramentum salutis humanae non licet tacere , etiamsi nequeat explicari , P. Leo I. Serm. de Pass . 7. LONDON , Printed for Brabazon Aylmer , at the Sign of the three Pidgeons in Cornhill , over against the Royal Exchange , MDCLXXVII . A SERMON UPON THE Passion of our Blessed Saviour . Phil. 2.8 . — And being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross . WHen , in consequence of the original apostacy from God , which did banish us from Paradise ; and by continued rebellions against him , inevitable to our corrupt and impotent nature , mankind had forfeited the amity of God ( the chief of all goods , the fountain of all happiness ) and had incurred his displeasure ( the greatest of all evils , the foundation of all misery : ) When poor man , having deserted his natural Lord and Protector , other Lords had got dominion over him , so that he was captivated by the foul , malicious , cruel Spirits , and enslaved to his own vain mind , to vile lusts , to wild passions : When , according to an eternal rule of justice , that sin deserveth punishment , and by an express Law , wherein death was enacted to the transgressors of Gods command , the root of our stock , and consequentially all its branches stood adjudged to utter destruction : When , according to St. Paul's expressions , all the World was become guilty before God ( or subjected to Gods Judgment ; all men ( Jews and Gentiles ) were under sin , under condemnation , under the curse ; all men were concluded into disobedience , and shut up together ( as close Prisoners ) under sin ; all men had sinned , and come short of the glory of God ; Death had passed over all , because all had sinned : When , for us , being plunged into so wretched a condition , no visible remedy did appear , no possible redress could be obtained here below ; for what means could we have of recovering Gods favour , who were apt perpetually to contract new , debts and guilts , but not able to discharge any old scores ? what capacity of mind or will had we to entertain mercy , who were no less stubbornly perverse and obdurate in our crimes , than ignorant or infirm ? How could we be reconciled unto Heaven , who had an innate antipathy to God and goodness ; [ sin ( according to our natural state , and secluding evangelical grace ) reigning , in our mortal bodies ; no good thing dwelling in us ; there being a predominant law in our members , warring against the law of our mind , and bringing us into captivity , to the law of sin ; a main ingredient of our old man , being a carnal mind , which is enmity to God , and cannot submit to his law ; we being alienated from the life of God by the blindness of our hearts , and enemies in our minds by wicked works ? How could we revive to any good hope , who were dead in trespasses and sins , God having withdrawn his quickning Spirit ? How at least could we for one moment stand upright in Gods sight , upon the natural terms , excluding all sin , and exacting perfect obedience ? When this , I say , was our forlorn and desperate case , then almighty God out of his infinite goodness was pleased to look upon us ( as he sometime did upon Jerusalem , lying polluted in her blood ) with an eye of pity and mercy , so as graciously to design a redemption for us out of all that woful distress : And no sooner by his incomprehensible wisdom did he fore-see we should lose our selves , than by his immense grace he did conclude to restore us . But how could this happy design well be compassed ? how , in consistence with the glory , with the justice , with the truth of God , could such enemies be reconciled , such offenders be pardoned , such wretches be saved ? Would the omnipotent Majesty so affronted , design to treat with his rebels immediately , without an intercessour or advocate ? Would the sovereign governour of the world suffer thus notoriously his right to be violated , his authority to be slighted , his honour to be trampled on , without some notable vindication or satisfaction ? Would the great Patron of justice relax the terms of it , or ever permit a gross breach thereof to pass with impunity ? Would the immutable God of truth expose his veracity , or his constancy to suspicion , by so reversing that peremptory sentence of death upon sinners , that it should not in a sort eminently be accomplished ? Would the most righteous and most holy God let slip an opportunity so advantageous for demonstrating his perfect love of innocence , and abhorrence of iniquity ? Could we therefore well be cleared from our guilt without an expiation , or re-instated in freedom without a ransome , or exempted from condemnation without some punishment ? No ; God was so pleased to prosecute his designs of goodness and mercy ; as thereby no wise to impair or obscure , but rather to advance and illustrate the glories of his sovereign dignity , of his severe justice , of his immaculate holiness , of his unchangeable steddiness in word and purpose : He accordingly would be sued to for peace and mercy ; nor would he grant them absolutely , without due compensations for the wrongs he had sustained ; yet so , that his goodness did find us a mediatour , and furnish us with means to satisfie him : He would not condescend to a simple remission of our debts ; yet so , that , saving his right and honour , he did stoop lower for an effectual abolition of them : He would make good his word not to let our trespasses go unpunished ; yet so , that by our punishment we might receive advantage : He would manifest his detestation of wickedness in a way more illustrious , than if he had persecuted it down to Hell , and irreversibly doomed it to endless torment . But how might these things be effected ? where was there a mediatour proper and worthy to intercede for us ? Who could presume to sollicit and plead in our behalf ? Who should dare to put himself between God and us , or offer to skreen mankind from the Divine wrath and vengeance ? Who had so great an interest in the Court of Heaven , as to ingratiate such a brood of apostate enemies thereto ? Who could assume the confidence to propose terms of reconciliation , or to agitate a new covenant , wherewith God might be satisfied , and whereby we might be saved ? Where , in heaven or earth , could there be found a Priest sit to atone for sins so vastly numerous , so extremely hoinous ? And whence should a sacrifice be taken , of value sufficient to expiate for so manifold enormities , committed against the infinite Majesty of Heaven ? Who could find out the everlasting redemption of innumerable souls , or lay down a competent ransom for them all ; not to say , could also purchase for them eternal life and bliss ? These are Questions which would puzzle all the wit of man , yea , would gravel all the wisdom of Angels to resolve ; for plain it is , that no creature on earth ; none in heaven , could well undertake or perform this work . Where on earth , among the degenerate sons of Adam , could be found such an High Priest , as became us ; holy , harmless , undefiled , separate from sinners ? and , how could a man , however innocent and pure as a Seraphin , so perform his duty , as to do more than merit or satisfie for himself ? how many lives could the life of one man serve to ransome ; seeing that it is asserted of the greatest and richest among men , that None of them can by any means redeem his brother , or give to God a ransome for him ? And how could available help in this case be expected from any of the angelical Host ; seeing ( beside their being in nature different from us , and thence improper to merit or satisfie for us ; beside their comparative meanness , and infinite distance from the Majesty of God ) they are but out fellow-servants , and have obligations to discharge for themselves , and cannot be solvent for more than for their own debts of gratitude and service to their infinitely bountiful Creatour ; they also themselves needing a Saviour , to preserve them by his grace in their happy state ? Indeed no creature might aspire to so august an honour , none could atchieve so marvellous a work , as to redeem from infinite guilt and misery the noblest part of all the visible Creation ; none could presume to invade that high prerogative of God , or attempt to infringe the truth of that reiterated Proclamation ; I , even I am the Lord , and beside me there is no Saviour . Wherefore , seeing that a supereminent dignity of person was required in our Mediatour , and that an immense value was to be presented for our ransome ; seeing that God saw there was no man , and wondred ( or took special notice ) that there was no intercessor ; it must be his arm alone that could bring salvation ; none beside God himself could intermeddle therein . But how could God undertake the business ? could he become a suitor or intercessor to his offended self ? could he present a sacrifice , or disburse a satisfaction to his own justice ? Could God alone contract and stipulate with God in our behalf ? No , surely Man also must concur in the transaction ; some amends must issue from him , somewhat must be paid out of our stock ; humane will and consent must be interposed to ratifie a firm covenant with us , inducing obligation on our part ; It was decent and expedient , that as man by wilful transgression and presumptuous self-pleasing had so highly offended , injured , and dishonoured his Maker , so man also by willing obedience , and patient submission to Gods pleasure should greatly content , right , and glorifie him . Here then did lye the stress ; This was the knot which only divine wisdom could loose ; And so indeed it did in a most effectual and admirable way ; for in correspondence to all the exigencies of the case , ( that God and man both might act their parts in saving us ) the Blessed eternal Word , the onely Son of God , by the good will of his Father , did vouchsafe to intercede for us , and to undertake our redemption ; in order thereto voluntarily being sent down from Heaven , assuming humane flesh , subjecting himself to all the infirmities of our frail nature , and to the worst inconveniencies of our low condition ; therein meriting Gods favour to us , by a perfect obedience to the Law , and satisfying Gods justice by a most patient endurance of pains in our behalf ; in completion of all willingly laying down his life for the ransom of our souls , and pouring forth his blood in sacrifice for our sins . This is that great and wonderful mystery of godliness ( or of our Holy Religion ) the which St. Paul here doth express , in these words , concerning our B. Saviour ; Who being in the form of God , thought it no robbery to be equal with God , but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men ; And being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the Cross. In which words are contained divers points very observable ; but seeing the time will not allow me to treat on them in any measure as they deserve ; I shall ( waving all the rest ) insist but upon one particular , couched in the last words , Even the death of the Cross ; which by a special emphasis do excite us to consider the manner of that Holy Passion , which we now commemorate ; the contemplation whereof , as it is now most seasonable , so it is ever very profitable . Now then in this kind of Passion we may consider divers notable adjuncts ; namely these , 1. It s being in appearance criminal . 2. It s being most bitter and painful . 3. It s being most ignominious and shameful . 4. It s peculiar advantageousness to the designs of our Lord in suffering . 5. It s practical efficacy . I. We may consider our Lords suffering as Criminal ; or as in semblance being an execution of justice upon him . He ( as the Prophet foretold of him ) was numbred among the transgressors ; and God ( saith St. Paul ) made him sin for us , who knew no sin ; that is , God ordered him to be treated as a most sinful or criminous person , who in himself was perfectly innocent , and void of the least inclination to offend . So in effect it was , that he was impeached of the highest crimes ; as a violatour of the Divine Laws in divers instances , as a designer to subvert their religion and temple , as an impostor deluding and seducing the people ; as a blasphemer , assuming to himself the properties and prerogatives of God ; as a seditious and rebellious person , perverting the nation , inhibiting payments of tribute to Caesar , usurping Royal Authority , and styling himself Christ a King : In a word , as a malefector , or one guilty of enormous offences ; so his persecutors avowed to Pilate , If , said they , he were not a malefactor , we should not have delivered him up unto thee ; As such he was represented and arraigned ; as such , although by a sentence wrested by malicious importunity , against the will and conscience of the Judge , he was condemned , and accordingly suffered death . Now whereas any death or passion of our Lord , as being in it self immensely valuable , and most precious in the sight of God , might have been sufficient toward the accomplishment of his general designs ( the appeasing Gods wrath , the satisfaction of Divine Justice , the expiation of our guilt ) it may be inquired why God should thus expose him , or why he should chuse to suffer under this odious and ugly character ; which inquiry is the more considerable , because it is especially this circumstance which crosseth the fleshly sense , and worldly prejudices of men , so as to have rendred the Gospel offensive to the superstitious Jews , and despicable to conceited Gentiles ; for so Tryphon in Justin M. although from conviction by testimonies of Scripture , he did admit the Messias was to suffer hardly , yet that it should be in this accursed manner , he could not digest ; so the great adversaries of Christianity ( Celsus , Porphyrie , Julian , ) did with most contempt urge this exception against it ; So S. Paul did observe , that * Christ crucified was unto the Jews a stumbling-block , and unto the Greeks foolishness ; wherefore to avoid those scandals , and that we may better admire the Wisdom of God in this dispensation , it may be fit to assign some reasons intimated in H. Scriptrue , or bearing conformity to its Doctrine , why it was thus ordered : such are these . 1. As our Saviour freely did undertake a life of greatest meanness and hardship , so upon the like accompts he might be pleased to undergo a death most loathsom and uncomfortable . There is nothing to mans nature ( especially to the best natures , in which modesty and ingenuity do survive ) more abominable than such a death ; God for good purposes hath planted in our constitution a quick sense of disgrace , and of all disgraces that which proceedeth from an imputation of crimes is most pungent ; and being conscious of our innocence doth heighten the smart ; and to reflect upon our selves dying under it , leaving the World with an indelible stain upon our name and memory , is yet more grievous ; even to languish by degrees , enduring the torments of a long , however sharp disease , would to an honest mind seem more eligible , than in this manner , being reputed and handled as a villain , to find a quick and easie dispatch . Of which humane resentment may we not observe a touch in that expostulation , Be ye come out as against a thief with swords and staves ? If as a man he did not like to be prosecuted as a thief , yet willingly did he chuse it , as he did other most distastful things , pertaining to our nature , ( the likeness of man ) and incident to that low condition , ( the form of a servant ) into which he did put himself ; such as were to endure penury and to fare hardly , to be slighted , envied , hated , reproached through all his course of Life . It is well said by a Pagan Philosopher , that no man doth express such a respect and devotion to virtue , as doth he , who forfeiteth the repute of being a good man , that he may not lose the conscience of being such ; this our Lord willingly made his case , being content not only to expose his life , but to prostitute his fame , for the interests of goodness . Had he died otherwise , he might have seemed to purchase our welfare at a somewhat easie rate , he had not been so complete a sufferer , he had not tasted the worst that man is lyable to endure ; there had been a comfort in seeming innocent , detracting from the perfection of his sufferance . Whereas therefore he often was in hazard of death , both from the clandestine machinations , and the outragious violences of those who maligned him , he did industriously shun a death so plausible , and honourable , if I may so speak ; it being not so disgraceful to fall by private malice , or by sudden rage , as by the solemn deliberate proceeding of men in publick authority and principal credit : Accordingly this kind of death did not fall upon him by surprize , or by chance ; but he did from the beginning fore-see it ; He plainly with satisfaction did aim at it ; He ( as it is related in the Gospels ) did shew his Disciples , that it was incumbent on him by Gods appointment and his own choice ; that he ought ( 't is said ) to suffer many things , to be rejected by the chief Priests , Elders , and Scribes , to be vilified by them , to be delivered up to the Gentiles ; to be mocked , and scourged , and crucified , as a flagitious slave . Thus would our B. Saviour , in conformity to the rest of his voluntary afflictions , and for a consummation of them , not only suffer in his body by sore wounds and bruises , and in his soul by doleful agonies , but in his name also and reputation by the foulest scandals ; undergoing as well all the infamy as the infirmity , which did belong to us , or might befall us ; thus meaning by all means thoroughly to express his charity , and exercise his compassion toward us ; thus advancing his merit , and discharging the utmost satisfaction in our behalf . 2. Death passing on him as a malefactour by publick sentence , did best sute to the nature of his undertaking , was most congruous to his intent , did most aptly represent what he was doing , and imply the reason of his performance : for We all are guilty in a most high degree , and in a manner very notorious ; the foulest shame together with the sharpest pain is due to us for affronting our glorious Maker , we deserve an open condemnation and exemplary punishment ; wherefore he undertaking in our stead to bear all , and fully to satisfie for us , was pleased to undergo the like Judgment and usage ; being termed , being treated as we should have been , in quality of an heinous malefactour , as we in truth are . What we had really acted in dishonouring and usurping upon God , in disordering the world , in perverting others , that was imputed to him ; and the punishment due to that guilt was inflicted on him : All we like sheep have gone astray , we have turned every one to his own way , and the Lord hath laid on him the iniquities of us all ; he therefore did not only sustain an equivalent pain for us , but in a sort did bear an equal blame with us , before God and man. 3. Seeing by the determinate counsel of God it was appointed , that our Lord should die for us , and that not in a natural but violent way , so as perfectly to satisfie Gods justice , to vindicate his honour , to evidence both his indignation against sin , and willingness to be appeased ; it was most fit that affair should be transacted in a way , wherein Gods right is most nearly concerned , and his providence most plainly discernible ; wherein it should be most apparent that God did exact and inflict the punishment , that our Lord did freely yield to it , and submissively undergo it , upon those very accompts : All judgment ( as Moses of old did say ) is Gods , or is administred by authority derived from him , in his name , for his interest ; all Magistrates being his Officers , and instruments , whereby he governeth and ordereth the world , his natural Kingdom ; whence that which is acted in way of formal judgement by persons in authority , God himself may be deemed in a more special and immediate manner to execute it , as being done by his commission , in his stead , on his behalf , with his peculiar superintendance : It was therefore in our Lord a signal act of deference to Gods authority and justice , becoming the person sustained by him of our Mediatour and proxy , to undergo such a judgement , and such a punishment ; whereby he received a doom as it were from Gods own mouth , uttered by his Ministers ; and bare the stroke of justice from Gods hand , represented by his instruments : whence very seasonably and patiently did he reply to Pilate , Thou hadst no power over me ( or against me ) except it were given thee from above , implying , that it was in regard to the originally Supreme authority of God his Father , and to his particular appointment upon this occasion , that our Saviour did then frankly subject himself to those inferiour powers , as to the proper ministers of divine justice : Had he suffered in any other way , by the private malice or passion of men , Gods special providence in that case had been less visible , and our Lords obedience not so remarkable : And if he must dy by publick hands , it must be as a criminal , under a pretence of guilt and demerit ; there must be a formal process , how full soever of mockery and outrage ; there must be testimonies produced , how void soever of truth or probability ; there must be a sentence pronounced , although most corrupt and injurious ; for no man is in this way persecuted , without colour of desert ; otherwise it would cease to be publick authority , and become lawless violence ; the prosecutor then would put off the face of a Magistrate , and appear as a cut-throat , or a robber . 4. In fine , our Saviour hardly with such advantage , in any other way , could have displayed all kinds of vertue and goodness , to the honour of God , to the edification of men , to the furtherance of our salvation . The judgement Hall with all the passages leading him thither , and thence to execution , attended with guards of souldiers , amidst the crouds and clamours of people , were as so many theaters , on which he had opportune convenience , in the full eye of the world , to act divers parts of sublimest vertue ; to express his insuperable constancy in attesting truth , and maintaining a good conscience ; his meekness in calmly bearing the greatest wrongs ; his patience in contentedly enduring the saddest adversities ; his entire resignation to the will and providence of God ; his peaceable submission to the law and power of man ; his admirable charity in pitying , in excusing , in obliging those by his good wishes and earnest prayers for their pardon , who in a manner so injurious , so despiteful , so cruel , did persecute him ; yea , in gladly suffering all this from their hands for their salvation ; his unshakeable faith in God , and unalterable love toward him , under so fierce a trial , so dreadful a temptation : All these excellent vertues and graces by the matter being thus ordered , in a degree most eminent , and in a manner very conspicuous were demonstrated , to the praise of Gods name , and the commendation of his truth ; for the settlement of our faith and hope ; for an instruction and an encouragement to us of good practice in those highest instances of vertue . [ It is a passable notion among the most eminent Pagan Sages , that no very exemplary vertue can well appear otherwise then in notable misfortune ; whence 't is said in Plato , that to approve a man heartily righteous , he must be scourged , tortured , bound , have his two eyes burnt out , and in the close having suffered all evils , must be impailed , or crucified : And , it was , ( saith Seneca ) the cup of poyson , which made Socrates a great man , and which out of prison did transferr him to heaven , or did procure to him that lofty esteem ; affording him opportunity to signalize his constancy , his equanimity , his unconcernedness for this world and life ; And , The vertue ( saith he again ) and the innocence of Rutilius would have lien hid , if it had not ( by condemnation and exile ) received injury ; while it was violated , it brightly shone forth ; And he that said this of others , was himself in nothing so illustrious , as in handsomly entertaining that death , to which he was by the bloody tyrant adjudged : And generally the most honourable persons in the judgement of posterity for gallant worth , to this very end ( as such Philosophers teach ) were by divine providence delivered up to suffer opprobrious condemnations and punishments by the ingrateful malignity of their times : So that the Greeks , in consistence with their own wisdom and experience , could not reasonably scorn that cross , which our good Lord ( did not only as did their best Worthies by forcible accidental constraint undergo , but ) advisedly by free choice did undertake , to recommend the most excellent vertues to imitation , and to promote the most noble designs that could be , by its influence : ] So great reason there was , that our Lord should thus suffer as a criminal . II. We may consider , that in that kind his suffering was most bitter and painful . Easily we may imagine what acerbity of pain must be endured by our Lord , in his tender limbs being stretched forth , racked , and tentered , and continuing for a good time in such a posture ; by the piercing his hands and his feet , parts very nervous and exquisitely sensible , with sharp nails ( so that as it is said of Joseph , the iron entred into his Soul ) by abiding exposed to the injuries of the Sun scorching , the wind beating , the weather searching his grievous wounds and sores : Such a pain it was , and that no stupifying , no transient pain , but one both very acute , and lingring ; for we see , that he together with his fellow-sufferers had both presence of mind and time to discourse ; Even six long hours did he remain under such torture , sustaining in each moment of them beyond the pangs of an ordinary death : But as the case was so hard and sad , so the reason of it was great , and the fruit answerably good ; Our Saviour did embrace such a passion , that in being thus content to endure the most intolerable smarts for us , he might demonstrate the vehemence of his love ; that he might signifie the heinousness of our sins , which deserved that from such a person so heavy punishment should be exacted ; that he might appear to yield a valuable compensation for those pains , which we should have suffered ; that he thoroughly might exemplifie the hardest duties of obedience and patience . III. This manner of suffering was ( as most sharp and afflictive , so ) most vile and shameful ; being proper to the basest condition of the worst men , and unworthy of a free man , however nocent and guilty . It was servile supplicium , a punishment never by the Romans , under whose law our Lord suffered , legally inflicted upon free men , but upon slaves only ; that is upon people , scarce regarded as men , having in a sort , forfeited or lost themselves ; And among the Jews that execution , which most approached thereto , and in part agreed with it ( for their Law did not allow any so inhumane punishment ) hanging up the dead bodies of some that had been put to death , was held most infamous and execrable ; for Cursed , said the Law , is every one that hangeth upon a tree ; cursed , that is devoted to reproach and malediction ; accursed by God , saith the Hebrew , that is seeming to be rejected by God , and by his special order exposed to affliction . Indeed , according to the course of things , to be set on high , and for continuance of time to be objected to the view of all that pass by , in that calamitous posture , doth infuse bad suspicion , doth provoke censure , doth invite contempt and scorn , doth naturally draw forth language of derision , despight and detestation , especially from the inconsiderate , hard hearted , and rude vulgar , which commonly doth think , speak , and deal according to event and appearance ; ( — Sequitur fortunam semper , & odit Damnatos — ) Whence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be made a gazing stock , or an object of reproach to the multitude , is by the Apostle mentioned as an aggravation of the hardships endured by the Primitive Christians . And thus in extremity did it befall our Lord ; for we read , that the people did in that condition mock , jeer , and revile him ; drawing up their noses , abusing him by scurrilous gestures , letting out their virulent and wanton tongues against him ; so as to verifie that prediction , I am a reproach of men , and despised of the people ; all they that see me laugh me to scorn ; they shoot out the lip , they shake the head , saying , He trusted in the Lord , let him deliver him , seeing he delighted in him . The same persons , who formerly had admired his glorious works , who had been ravished with his excellent discourses , who had followed and favoured him so earnestly , who had blessed and magnified him , ( for he , saith S. Luke , taught in the Synagogues being glorified by all ) even those very persons did then behold him with pitiless contempt and despight ; In correspondence to that prophesie , they look and stare upon me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the people stood gazing on him , in a most scornful manner ; venting contemptuous and spiteful reproaches , as we see reported in the Evangelical Story . Thus did our Blessed Saviour endure the cross , despising the shame ; despising the shame , that is not simply disregarding it , or ( with a Stoical haughtiness , with a Cynical immodesty , with a stupid carelesness ) slighting it as no evil ; but not eschewing it , or not rating it for so great an evil , that to decline it he would neglect the prosecution of his great and glorious designs . There is innate to man an aversation and abhorrency from disgraceful abuse , no less strong , then are the like antipathies to pain ; whence cruel mockings and scourgings are coupled as ingredients of the sore persecutions sustained by Gods faithful Martyrs ; And generally men with more readiness will embrace , with more contentedness will endure the cruelty of the latter , than of the former ; pain not so smartly affecting the lower sense , as being insolently contemned doth grate upon the fancy , and wound even the mind it self ; for the wounds of infamy do ( as the wise man telleth us ) go down into the innermost parts of the belly , reaching the very heart , and touching the soul to the quick . We therefore need not doubt , but that our Saviour as a man , endowed with humane passions , was sensible of this natural evil ; and that such indignities did add somewhat of loathsomness to his cup of affliction ; especially considering , that his great charity disposed him to grieve , observing men to act so indecently , so unworthily , so unjustly toward him ; yet in consideration of the glory that would thence accrue to God , of the benefit that would redound to us , of the joy that was set before him , when he should see of the travel of his soul and be satisfied , he most willingly did accept , and most gladly did comport with it . He became a curse for us , exposed to malediction and reviling ; He endured the contradiction ( or obloquy ) of sinful men ; He was despised , rejected , and dis-esteemed of men ; He in common apprehension was deserted by God , according to that of the Prophet , We did esteem him stricken , smitten of God , and afflicted ; himself even seeming to concur in that opinion ; So was he made a curse for us , that we , as the Apostle teacheth , might be redeemed from the curse of the Law , that is , that we might be freed from the exemplary punishment , due to our transgressions of the Law , with the displeasure of God appearing therein , and the disgrace before the world attending it : He chose thus to make himself of no reputation , vouchsafing to be dealt with as a wretched slave , and a wicked miscreant , that we might be exempted not only from the torment , but also from the ignominy which we had merited ; that together with our life , our safety , our liberty , we might even recover that honour which we had forfeited and imbezled . But lest any should be tempted not sufficiently to value these sufferances of our Lord , as not so rare , but that other men have tasted the like ; lest any should presume to compare them with afflictions incident to other persons , as Celsus did compare them with those of Anaxarchus and Epictetus ; it is requisite to consider some remarkable particulars about them . We may then consider , that not only the infinite dignity of his person , and the perfect innocency of his life did enhance the price of his sufferings ; but some endowments peculiar to him , and some circumstances adhering to his design , did much augment their force . He was not only according to the frame and temper of humane nature sensibly touched with the pain , the shame , the whole combination of disasters , apparently waiting on his passion ; as God ( when he did insert sense and passion into our nature , ordering objects to affect them ) did intend we should be , and as other men in like circumstances would have been ; but in many respects beyond that ordinary rate ; so that no man , we may suppose , could have felt such grief from them as he did , no man ever hath been sensible of any thing comparable to what he did endure ; that passage being truly applicable to him , Behold and see , if there be any sorrow like to my sorrow , which is done unto me , wherewith the Lord hath afflicted me in the day of his fierce anger ; as that unparallel'd sweating out great lumps of blood may argue ; and as the terms expressing his resentments do intimate ; for in respect of present evils he said of himself , My soul is exceedingly sorrowful to death ; he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be in great anguish and anxiety , to be in an agony or pang of sorrow ; In regard to mischiefs which he saw coming on , he is said to be disturb'd in spirit , and to be sore amazed , or dismayed at them ; To such an exceeding height did the sense of incumbent evils , and the prospect of impendent calamities , the apprehension of his case , together with a reflection on our condition , skrew up his affections . And no wonder , that such a burthen , even the weight of all the sins ( the numberless most heinous sins and abominations ) that ever were committed by mankind , by appropriation of them to himself , lying on his shoulders , he should feel it heavy , or seem to crouch and groan under it ; that in the mystical Psalm , applied by the Apostle to him , he should cry out , Innumerable evils have compassed me about , mine iniquities have taken hold upon me , so that I am not able to look up ; they are more than the hairs of my head , and my heart faileth me . The sight of Gods indignation so dreadfully flaming out against sin , might well astonish and terrifie him : To stand , as it were , before the mouth of hell belching fire and brimstone in his face ; to lye down in the hottest furnace of divine vengeance ; to quench with his own heart-blood the wrath of heaven , and the infernal fire ( as he did in regard to those who will not re-kindle them to themselves ) might well in the heart of a man beget unconceivable and unexpressible pressures of affliction . When such a Father ( so infinitely good and kind to him , whom he so dearly and perfectly loved ) did hide his face from him , did frown on him , how could he otherwise than be mightily troubled ? Is it strange that so hearty a love , so tender a pity , contemplating our sinfulness , and experimenting our wretchedness , should be deeply touched ? To see , I say , so plainly , to feel so thoroughly the horrible blindness , the folly , the infidelity , the imbecillity , the ingratitude , the incorrigibility ; the strange perverseness , perfidiousness , malice , and cruelty of mankind in so many instances ( in the treason of Judas , in the denial of Peter , in the desertion of all the Apostles , in the spite and rage of the persecutors , in the falshood of the witnesses , in the abuses of the people , in the compliance of Pilate , in a general conspiracy of friends and foes to sin ) all these surrounding him , all invading him , all discharging themselves upon him , would it not astone a mind so pure , would it not wound a heart so tender , and full of charity ? Surely , any of those persons , who fondly do pretend unto , or vainly do glory in a sullen apathy , or a stubborn contempt of the evils incident to our nature and state , would in such a case have been utterly dejected ; The most resolved Philosopher would have been dashed into confusion at the sight , would have been crushed into desperation under the sense of those evils which did assault Him. With the greatness of the causes , the goodness of his constitution did conspire to encrease his sufferings ; for surely as his complexion was most pure and delicate , his spirit most vivid and apprehensive , his affections most pliant and tractable ; so accordingly would the impressions upon him be most sensible , and consequently the pains which he felt ( in body or soul ) most afflictive . That we in like cases are not alike moved , that we do not tremble at the apprehensions of Gods displeasure , that we are not affrighted with the sense of our sins , that we do not with sad horrour resent our danger and our misery , doth arise from that we have very glimmering and faint conceptions of those matters ; or that they do not in so clear and lively a manner strike our fancy ( not appearing in their true nature and proper shape , so heinous and so hideous as they really are , in themselves and in their consequences ) ; or because we have but weak perswasions about them ; or because we do but slightly consider them ; or from that our hearts are very hard and callous , our affections very cold and dull , so that nothing of this nature ( nothing beside gross material affairs ) can mollifie or melt them ; Or for that we have in us small love to God , and a slender regard to our own welfare ; in fine , for that in spiritual matters we are neither so wise , so sober , so serious , nor so good or ingenuous in any reasonable measure , as we should be : But our Saviour in all those respects was otherwise disposed ; He most evidently discerned the wrath of God , the grievousness of sin , the wretchedness of man , most truly , most fully , most strongly represented to his mind ; He most firmly believed , yea most certainly knew , whatever Gods law had declared about them ; He did exactly consider and weigh them ; His heart was most soft and sensible , his affections were most quick and excitable by their due objects ; He was full of dutiful love to God , and most ardently desirous of our good , bearing a more than fraternal good will towards us : whence 't is not so marvellous that as a man , as a transcendently wise and good man , he was so vehemently affected by those occurrences , that his imagination was so troubled , and his passions so stirred by them ; so that he thence did suffer in a manner , and to a degree unconceivable ; according to that ejaculation in the Greek Liturgies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By thy unknown sufferings , O Christ , have mercy on us . But farther , IV. We may consider , that this way of suffering had in it some particular advantages , conducing to the accomplishment of our Lords principal designs . It s being very notorious , and lasting a competent time were good advantages ; for if he had been privately made away , or suddenly dispatched , no such great notice would have been taken of it , nor would the matter of fact have been so fully proved , to the confirmation of our faith , and conviction of infidelity : Nor had that his excellent deportment under such bitter affliction ( his most divine patience , meekness and charity ) so illustriously shone forth . Wherefore to prevent all exceptions , and excuses of unbelief ( together with other collateral good purposes ) divine providence did so manage the business , that as the course of his life , so also the manner of his death , should be most conspicuously remarkable : I spake freely to the world , and in secret have I done nothing , said he of himself ; and These things ( said S. Paul to King Agrippa ) were not done in a corner ; such were the proceedings of his life , not close or clancular , but frank and open ; not presently hushed up , but leisurely carried on in the face of the world , that men might have the advantage to observe and examine them ; And as he lived , so he dyed most publickly and visibly ; the world being witness of his death , and so prepared to believe his resurrection , and thence disposed to embrace his doctrine ; according to what he did foretell , I being lifted up from the earth shall draw all men to me ; for he drew all men by so obvious a death to take notice of it , he drew all well-disposed persons from the wondrous consequences of it to believe on him : And as ( said he again ) Moses did exalt the serpent in the wilderness , so must the son of man be exalted ; As the elevation of that mysterious serpent did render it visible , and did attract the eyes of people toward it ; whereby , Gods power invisibly accompanying that Sacramental performance , they were cured of those mortiferous stings which they had received : so our Lord being mounted on the Cross , allured the eyes of men to behold him , and their hearts to close with him ; whereby , the heavenly virtue of Gods spirit cooperating , they become saved from those destructive sins , which from the Devils serpentine instigations they had incurred . Another advantage of this kind of suffering was , that by it the nature of that Kingdom , which he did intend to erect was evidently signified ; that it was not such as the carnal people did expect , an external , earthly , temporal kingdom , consisting in domination over the bodies and estates of men , dignified by outward wealth and splendour , managed by worldly power and policy , promoted by forcible compulsion and terrour of Arms , affording the advantages of safety , quiet , and prosperity here ; But a kingdom purely spiritual , celestial , eternal ; consisting in the governance of mens hearts and minds , adorned with endowments of wisdom and virtue ; administred by the conduct and grace of Gods Holy Spirit , upheld and propagated by meek instruction , by virtuous example , by hearty devotion , and humble patience ; rewarding its loyal subjects with spiritual joys and consolations now , with heavenly rest and bliss hereafter ; No other kingdom could he presume to design , who submitted to this dolorous and disgraceful way of suffering ; No other exploits could he pretend to atchieve by expiring on a cross ; No other way could he rule , who gave himself to be managed by the will of his adversaries ; No other benefits would this forlorn case allow him to dispense ; so that well might he then assert , My kingdom is not of this world , when he was going in this signal way to demonstrate that important truth . It was also a most convenient touch-stone to prove the genuine disposition and worth of men ; so as to discriminate those wise , sober , ingenuous , sincere , generous souls , who could discern true goodness through so dark a cloud , who could love it though so ill-favouredly disfigured , who could embrace and avow it , notwithstanding so terrible disadvantages ; it served , I say , to distinguish those blessed ones , who would not be offended in him , or by the scandal of the cross be discouraged from adhering to him , from the crew of blind , vain , perverse , haughty people , who being scandalized at his adversity , would contemn and reject him . Another considerable advantage was this , that by it Gods special providence was discovered , and his glory illustrated in the propagation of the Gospel : for how could it be , that a person of so low parentage , of so mean garb , of so poor condition , who underwent so lamentable and despicable a kind of death , falling under the pride and spite of his enemies , so easily should gain so general an opinion in the world ( even among the best , the wisest , the greatest persons ) of being the Lord of life and glory ; how , I say , could it happen , that such a miracle could be effected without Gods aid and special concurrence ? That King Herod , who from a long reign in flourishing state with prosperous success in his enterprises , did attain the name of Great ; or that Vespasian , who triumphantly did ascend the Imperial throne , should either of them by a few admirers of worldly vanity , seriously be held , or in flattery be call'd the Messias , is not so strange ; but that one who was trampled on so miserably , and treated as a wretched caitiff , should instantly conquer innumerable hearts , and from such a depth of extreme adversity should be advanced to the sublimest pitch of glory ; that the stone , which the builders with so much scorn did refuse , should become the head stone of the corner , this ( with good assurance we may say ) was the Lords doing , and it is marvellous in our eyes . Hereby indeed the excellency of divine power and wisdom was much glorified ; by so impotent , so improbable , so implausible means accomplishing so great effects ; subduing the world to obedience of God , not by the active valour of an illustrious Hero , but through the patient submission of a poor , abused , and oppressed person ; restoring mankind to life and happiness by the sorrowful death of a crucified Saviour . V. Lastly , The consideration of our Lords suffering in this manner is very useful in application to our practice : No point is more fruitful of wholsome instruction , none is more forcible to kindle devout affections , none can afford more efficacious inducements and incentives to a pious life ; for what virtue will not a serious meditation on the cross be apt to breed and to cherish ; to what duty will it not engage and excite us ? 1. Are we not hence infinitely obliged with most humble affection and hearty gratitude to adore each person of the B. Trinity ? That God the Father should design such a redemption for us ; not sparing his own Son ( the Son of his love , dear to him as himself ) but delivering him up for us , to be thus dealt with for our sake ; That God would endure to see his son in so pittiful a condition , to hear him groaning under so grievous pressures , to let him be so horribly abused ; and that for us , who deserved nothing from him , who had demerited so much against him ; for us , who were no friends to him , ( for even when we were enemies , we were reconciled to God by the death of his son ; ) who were not any waies commendable for goodness , or righteousness ; ( for Christ did suffer for sinners , the just for the unjust ; and God commended his love to us , that while we were sinful , Christ died for us ; ) that God thus should love us , sending his son to be a propitiation for our sins , in so dismal a way of suffering , how stupendious is that goodness , how vast an obligation doth it lay upon us to reciprocal affection ? If we do owe all to God , as our Maker , from whose undeserved bounty we did receive all that we have , how much farther do we stand indebted to him as the author of our Redemption , from whose ill-deserved mercy we receive a new being , and better state ; and that in a way far more obliging ; for God created us with a word , without more cost or trouble ; but to redeem us stood him in huge expences and pains ; no less than the debasing his only son to our frailty , the exposing him to more than our misery ; the withdrawing his face , and restraining his bowels from his best beloved : If a Jew then were commanded by law , if a Gentile were obliged by nature , to love God with all his heart and all his soul , what affection doth a Christian , under the law and duty of Grace , owe unto him ? by what computation can we reckon that debt ? what faculties have we sufficient to discharge it ? what finite heart can hold an affection commensurate to such an obligation ? And how can it otherwise than inflame our heart with love toward the Blessed Son of God , our Saviour , to consider , that merely out of charitable pity toward us , he purposely came down from heaven , and took our flesh upon him , that he might therein undergo those extreme acerbities of pain , and those most ugly indignities of shame for us ? Greater love ( said he ) hath no man than this , that a man lay down his life for his friends ; But that God should lay down his life , should pour forth his bloud , should be aspersed with the worst crimes , and cloathed with foulest shame , should be executed on a cross as a malefactour and a slave , for his enemies and rebellious traitors , what imagination can devise any expression of charity or friendship comparable to this ? Wherefore if love naturally be productive of love , if friendship justly meriteth a correspondence in good will , what effect should the consideration of so ineffable a love , of so unparallel'd friendship have upon us ? How can any serious reflection on this event fail to work hearty gratitude in us toward our good Lord ? For put case any person for our sake ( that he might rescue us from the greatest mischiefs , and purchase for us the highest benefits ) willingly should deprive himself of all his estate ( and that a very large one ) of his honour ( and that a very high one ) of his ease and pleasure ( and those the most perfect and assured that could be ; ) that he should expose himself to the greatest hazards , should endure the sorest pains , and most disgraceful ignominies ; should prostitute his life , and in most hideous manner lose it , to those ends for our sake ; Should we not then apprehend and confess our selves monstrously ingrateful , if we did not most deeply resent such kindness , if upon all occasions we did not express our thankfulness for it ; if we did not ever readily yield all the acknowledgment and all the requital we were able ? The case in regard to our Blessed Saviour is like in kind , but in degree whatever we can suppose doth infinitely fall below the performances for us of him , who stooped from the top of heaven , who laid aside the Majesty and the felicitie of God for the infamies and the dolours of a cross , that he might redeem us from the torments of hell , and instate us in the joys of Paradise ; so that our obligations of gratitude to him are unexpressibly great , and we cannot with any face deny our selves to be most basely unworthy , if the effects in our heart and life be not answerable . Nor should we forget , that also upon this account we do owe great love and thanks to God the Holy Ghost , who as he did originally conspire in the wonderful project of our redemption , as he did executively by miraculous operation conduct our Saviour into his fleshly tabernacle , as he did by unmeasurable communications of divine virtue assist his humanity through all the course of his life ; so in this juncture he did inspire him with charity more than humane , and did support him to undergo those pressures with invincible patience ; and so did sanctifie all this Sacerdotal performance , that our Lord , as the Apostle doth affirm , did through the eternal Spirit offer himself without spot to God. 2. What surer ground can there be of faith in God , what stronger encouragement of hope , than is suggested by this consideration ? for if God stedfastly did hold his purpose , and faithfully did accomplish his word in an instance so distastful to his own heart and bowels , how can we ever suspect his constancy and fidelity in any case , how can we distrust the completion of any divine promise ? If God spared not his own Son , but delivered him up for us , to the suffering of so contumelious affliction , how can we any wayes be diffident of his bounty , or despair of his mercy ? how ( as the Apostle doth argue ) shall he not also with him freely give us all things ? If ever we be tempted to doubt of Gods goodness , will not this experiment thereof convince and satisfie us ? for what higher kindness could God express , what lower condescension could he vouchsafe , by what pledge could he more clearly or surely testifie his willingness and his delight to do us good , than by thus ordering his dearest Son to undergo such miseries for us ? If the greatness of our sins discourageth us from entertaining comfortable hopes of mercy , will it not rear our hearts to consider that such a punishment hath been inflicted to expiate them , which might content the most rigorous severity ; that such a price is laid down to redeem us from the curse , which richly may suffice to discharge it ; that such a sacrifice hath been offered , which God hath avowed for most available , and acceptable to himself ? so that now what can Justice exact more from us ? what have we farther to do , than with a penitent and thankful heart to embrace the mercy purchased for us ? Who is he that condemneth , seeing Christ hath died , and hath his own self born our sins in his own body on the tree ? Whatever the wounds of our conscience be , is not the bloud of the cross , tempered with our hearty repentance , and applied by a lively faith , a sovereign balsam , of virtue sufficient to cure them ; and may we not by his stripes be healed ? Have we not abundant reason with the Holy Apostle , to joy in God through our Lord Jesus Christ , by whom we have received the atonement ? Is it not to depretiate the worth , to disparage the efficacy of our Lords passion , any ways to despair of mercy , or to be disconsolate for guilt ; as if the cross were not enough worthy to compensate for our unworthiness , or our Saviours patience could not balance our disobedience ? 3. It indeed may yield great joy , and sprightly consolation to us to contemplate our Lord upon the cross , exercising his immense charity toward us , transacting all the work of our redemption , defeating all the enemies , and evacuating all the obstacles of our salvation . May we not delectably consider him as there stretching forth his arms of kindness , with them to embrace the world , and to receive all mankind under the wings of his protection ? as there spreading out his hands , with them earnestly inviting and intreating us to accept the overtures of grace , procured by him for us ? Is it not sweet and satisfactory to view our great High-Priest on that high altar offering up his own pure flesh , and pouring out his pretious blood , as an universal complete sacrifice , propitiatory for the sins of mankind ? Is it not a goodly object to behold humility and patience so gloriously rearing themselves above all worldly , all infernal pride and insolence ; by the cross ascending unto the celestial throne of dignity and Majesty superlative ? Is it not pleasant to contemplate our Lord there standing erect , not only as a resolute sufferer , but as a noble conquerour , where having spoiled principalities and powers , he made a solemn shew triumphing over them ? Did ever any Conquerour loftily seated in his triumphal chariot yield a spectacle so gallant and magnificent ? was ever tree adorned with trophees so pompous and splendid ? To the exteriour view and carnal sense of men our Lord was then indeed exposed to scorn and shame ; but to spiritual and sincere discerning , all his and our enemies did there hang up as objects of contempt , utterly overthrown and undone . There the Devil , that strong and sturdy one , did hang up bound in chains , disarmed and rifled , quite baffled and confounded , mankind being rescued from his tyrannick power . There the world with its vain pomps , its counterfeit beauties , its bewitching pleasures , it s fondly admired excellencies , did hang up all defaced and disparaged ; as it appeared to St. Paul , for God ( saith he ) forbid that I should glory save in the cross of Christ , by which the world is crucified to me , and I unto the world . There in a most lively representation , and most admirable pattern was exhibited the mortification of our flesh with its affections and lusts , and our old man was crucified , that the body of sin might be destroyed . There our sins , being ( as St. Peter telleth us ) carried up by him unto the gibbet , did hang as marks of his victorious prowess , as malefactors by him condemned in the flesh , as objects of our horrour and hatred . There death it self hung gasping , with its sting pulled out , and all its terrours quelled ; his death having prevented ours , and induced immortality . There all wrath , enmity , strife ( the banes of comfortable life ) did hang abolished in his flesh , and slain upon the cross , by the blood whereof he made peace , and reconciled all things in heaven and earth . There manifold yokes of bondage , instruments of vexation , and principles of variance ; even all the hand-writing of ordinances that was against us , did hang up cancelled and nailed to the cross . So much sweet comfort by spiritual consideration may be extracted from this event , which in appearance was most doleful , but in effect the most happy that ever by providence was dispensed to the world . Farther , 4. This consideration is most useful to render us very humble and sensible of our weakness , our vileness , our wretchedness : for how low was that our fall , from which we could not be raised without such a depression of Gods only Son ? how great is that impotency , which did need such a succour to relieve it ? how abominable must be that iniquity , which might not be expiated without so costly a sacrifice ? how deplorable is that misery , which could not be removed without commutation of so strange a suffering ? Would the Son of God have so emptied , and abased himself for nothing ? would he have endured such pains and ignominies for a trifle ? No surely , if our guilt had been slight , if our case had been tolerable , the divine wisdom would have chose a more cheap and easie remedy for us . Is it not madness for us to be conceited of any worth in our selves , to confide in any merit of our works , to glory in any thing belonging to us , to fancy our selves brave , fine , happy persons , worthy of great respect and esteem ; whenas our unworthiness , our demerit , our forlorn estate did extort from the most gracious God a displeasure needing such a reconciliation , did impose upon the most glorious Son of God a necessity to undergo such a punishment in our behalf ? How can we reasonably pretend to any honour , or justly assume any regard to our selves , whenas the first-born of heaven , the Lord of glory , partaker of divine Majesty , was fain to make himself of no reputation , to put himself into the garb of a servant , and under the imputation of a malefactor , to bear such disgrace and infamy in our room , in lieu of the confusion due to us ? What more palpable confutation can there be of humane vanity and arrogance , of all lofty imaginations , all presumptuous confidences , all turgid humours , all fond self-pleasings and self-admirings , than is that tragical cross , wherein , as in a glass , our foul deformity , our pitiful meanness , our helpless infirmity , our sad wofulness are so plainly represented ? Well surely may we say with St. Austin , Let man now at length blush to be proud , for whom God is made so humble ; [ And since ( as he doth add ) this great disease of soul did bring down the Almighty Physician from heaven , did humble him to the form of a servant , did subject him to contumelies , did suspend him on a cross , that this tumour by virtue of so great a medicine might be cured ; ] may not he well be presumed incurable , who is not cured of his pride by this medicine ; in whom neither the reason of the case , not the force of such an example can work humility ? 5. But farther , while this contemplation doth breed sober humility , it also should preserve us from base abjectness of mind ; for it doth evidently demonstrate , that according to Gods infallible judgment we are very considerable , that our souls are capable of high regard , that it is a great pity we should be lost and abandoned to ruine ; for surely , had not God much esteemed and respected us , he would not for our sakes have so debased himself , or deigned to endure so much for our recovery ; Divine Justice would not have exacted or accepted such a ransome for our souls , had they been of little worth : We should not therefore slight our selves , nor demean our selves like sorry contemptible wretches , as if we deserved no consideration , no pity from our selves ; as if we thought our souls not worth saving , which yet our Lord thought good to purchase at so dear a rate : By so despising or disregarding our selves , do we not condemn the sentiments , do we not vilifie the sufferings of our Lord ; so with a pitiful meanness of spirit joyning the most unworthy injustice and ingratitude ? Again , 6. How can we reflect upon this event without extreme displeasure against , and hearty detestation of our sins ? those sins which indeed did bring such tortures and such disgraces upon our blessed Redeemer ? Judas , the wretch who betrayed him ; the Jewish Priests who did accuse and prosecute him ; the wicked rout , which did abusively insult over him ; those cruel hands that smote him , those pitiless hearts that scorn'd him , those poysonous tongues that mocked him , and reviled him ; all those who were the instruments and abetters of his affliction , how do we loath and abhorr them , how do we detest their names , and execrate their memories ! But how much greater reason have we to abominate our sins , which were the true , the principal actors of all that woful tragedy : He was delivered for our offences , they were indeed the traitours , which by the hands of Judas delivered him up , He that knew no sin , was made sin for us , that is , was accused , was condemned , was executed as a sinner for us ; it was therefore we , who by our sins did impeach him , the spiteful Priests were but our advocates ; we by them did adjudge and sentence him ; Pilate was but drawn in against his will and conscience , to be our spokes-man in that behalf ; We by them did inflict that horrid punishment on him , the Roman executioners were but our representatives therein ; He became a curse for us ; that is , all the mockery , derision , and contumely he endured , did proceed from us ; the silly people were but properties acting our parts ; our sins were they that cryed out Crucifige ( Crucify him , crucify him ) with clamours more loud and more importunate than did all the Jewish rabble ; it was they , which by the borrowed throats of that base people did so outragiously persecute him : He was wounded for our transgressions , and bruised for our iniquities ; it was they which by the hands of the fierce souldiers , and of the rude populacy , as by senseless engines , did buffet and scourge him ; they by the nails and thorns did pierce his flesh , and rend his Sacred body ; upon them therefore it is most just and fit that we should turn our hatred , that we should discharge our indignation . 7. And what in reason can be more powerful toward working penitential sorrow and remorse , than reflection upon such horrible effects , proceeding from our sins ? how can we forbear earnestly to grieve , considering our selves by them to have been the perfidious betrayers , the unjust slanderers , the cruel persecutors , and barbarous murtherers of a person so innocent and lovely , so good and benign , so great and glorious ; of Gods own dear Son , of our best Friend , of our most gracious Redeemer ? 8. If ingenuity will not operate so far , and hereby melt us into contrition , yet surely this consideration must needs affect us with a religious fear ; for can we otherwise than tremble to think upon the heinous guilt of our sins , upon the dreadful fierceness of Gods wrath against them , upon the impartial severity of divine judgment for them , all so manifestly discovered , all so livelily set forth in this dismal spectacle ? If the view of an ordinary execution is apt to beget in us some terrour , some dread of the law , some reverence toward authority , what awful impressions should this singular example of divine justice work upon us ? How greatly we should be moved thereby , what affections it should raise in us , we may even learn from the most inanimate creatures ; for the whole world did seem affected thereat vvith horrour and confusion ; the frame of things vvas discomposed and disturbed ; all nature did feel a kind of compassion and compunction for it ; The Sun ( as from aversion and shame ) did hide his face , leaving the vvorld covered for three hours vvith mournful blackness ; the bowels of the earth did yern and quake ; the rocks did split , the veil of the Temple was rent , the graves did open themselves , and the dead bodies were roused up ; And can we then ( who are the most concerned in the event ) be more stupid than the earth , more obdurate than rocks , more drowsie than interr'd carcases , the most insensible and immoveable things in nature ? But farther , 9. How can the meditation on this event do otherwise than hugely deterr us from all wilful disobedience and commission of sin ? for how thereby can we violate such engagements , and thwart such an example of obedience ? how thereby can we abuse so wonderful goodness , and disoblige so transcendent charity ? how thereby can we reject that gentle dominion over us , which our Redeemer did so dearly purchase , or renounce the Lord that bought us at so high a rate ? with what heart can we bring up on the stage , and act over that direful tragedy , renewing all that pain and all that disgrace to our Saviour ; as the Apostle teacheth that we do by Apostacy , crucifying to our selves the Son of God afresh , and putting him to an open shame ? Can we without horrour tread under foot the son of God , and count the blood of the covenant an unholy thing ( as the same divine Apostle saith , all wilful transgressors do ) vilifying that most sacred and pretious bloud , so freely shed for the demonstration of Gods mercy , and ratification of his gracious intentions toward us ; as a thing of no speci_al worth or consideration ; despising all his so kind and painful endeavours for our salvation , defeating his most charitable purposes , and earnest desires for our welfare ; rendring all his so bitter and loathsome sufferings in regard to us utterly vain and fruitless ; yea indeed very hurtful and pernicious ; for if the cross doe not save us from our sins , it will much aggravate their guilt , and augment their punishment ; bringing a severer condemnation , and a sadder ruine on us . Again , 10. This consideration affordeth very strong engagements to the practice of charity towards our neighbour : For what heart can be so hard , that the bloud of the cross cannot mollisie into a charitable and compassionate sense ? can we forbear to love those , toward whom our Saviour did bear so tender affection , for whom he was pleased to sustain so woful tortures and indignities ? Shall we not in obedience to his most urgent commands , in conformity to his most notable example , in grateful return to him for his benefits , who thus did gladly suffer for us , discharge this most sweet and easie duty towards his beloved friends ? Shall we not be willing by parting with a little superfluous stuff for the relief of our poor brother , to requite and gratifie him , who to succour us in our distress most bountifully did part with his wealth , with his glory , with his pleasure , with his life it self ? Shall we not meekly comport with an infirmity , not bear a petty neglect , not forgive a small injury to our brother , whenas our Lord did for us , and from us bear a cross , to procure remission for our innumerable most heinous affronts and offences against Almighty God ? Can a heart void of mercy and pity with any reason or modesty pretend to the mercies and compassions of the cross ? Can we hope , that God for Christs sake will pardon us , if we for Christs sake will not forgive our neighbour ? Can we hear our Lord saying to us , This is my command that ye love one another , as I have loved you ; and , Hereby shall all men know that ye are my disciples , if ye love one another ? Can we hear S. Paul exhorting , Walk in love , as Christ also hath loved us , and hath given himself for us , an offering and a sacrifice to God for a sweet-smelling savour ; and We that are strong ought to bear the infirmities of the weak — for even Christ pleased not himself , but as it is written , The reproaches of them that reproached thee , fell on me ? Can we attend to S. John's arguing , Beloved , if God so loved us , then ought we also to love one another ; Hereby we perceive the love of God , because he laid down his life for us ; wherefore we ought to lay down our lives for the brethren ? Can we , I say , consider such precepts , and such discourses , without effectually being disposed to comply with them for the sake of our crucified Saviour ; all whose life was nothing else but one continual recommendation and enforcement of this duty ; but his death especially was a pattern most obliging , most incentive thereto ? This use of the point is the more to be regarded , because the Apostle doth apply it hereto , our text coming in upon that occasion ; for having pathetically exhorted the Philippians to all kinds of charity and humble condescension , he subjoyneth , Let this mind be in you which was in Christ Jesus , who being in the form of God , &c. 11. But farthermore , What can be more operative than this point , toward breeding a disregard of this world with all its deceitful vanities , and mischievous delights ; toward reconciling our minds to the worst condition , into which it can bring us ; toward supporting our hearts under the heaviest pressures of affliction which it can lay upon us ? for can we reasonably expect , can we eagerly affect , can we ardently desire great prosperity , whenas the Son of God , our Lord and Master , did only taste such adversity ? How can we refuse , in submission to Gods pleasure , contentedly to bear a slight grievance , whenas our Saviour gladly did bear a cross , infinitely more distasteful to carnal will and sense , than any that can befall us ? Who now can admire those splendid trifles , which our Lord never did regard in his life , and which at his death only did serve to mock and abuse him ? Who can relish those sordid pleasures , of which he living did not vouchsafe to taste , and the contraries whereof he dying chose to feel in all extremity ? Who can disdain or despise a state of sorrow and disgrace , which he by voluntary susception of it , hath so dignified and graced ? by which we so near resemble and become conformable to him ; by which we concur and partake with him ; yea , by which in some cases we may promote , and after a sort complete his designs , filling up , as St. Paul speaketh , that which is behind of the afflictions of Christ in our flesh ? Who now can hugely prefer being esteemed , approved , favoured , commended by men before infamy , reproach , derision , and persecution from them , especially when these do follow conscientious adherence to righteousness ? Who can be very ambitious of worldly honour or repute , covetous of wealth , or greedy of pleasure , who doth observe the Son of God chusing rather to hang upon a cross , than to sit upon a throne ; inviting the clamours of scorn and spite rather than acclamations of blessing and praise ; devesting himself of all secular power , pomp , plenty , conveniencies and solaces ; embracing the garb of a slave , and the repute of a malefactour , before the dignity and respect of a Prince , which were his due , which he most easily could have obtained ? Can we imagine it a very happy thing to be high and prosperous in this world , to swim in affluence and pleasure ? Can we take it for a misery to be mean and low , to conflict with some wants and streights here ; seeing the fountain of all happiness did himself purposely condescend to so forlorn a state , and was pleased to become so deep a sufferer ? If with devout eyes of our mind we do behold our Lord , hanging naked upon a gibbet , besmeared all over with streams of his own bloud , groaning under smart anguish of pain , encompassed with all sorts of disgraceful abuses , yielding ( as it was foretold of him ) his back to the smiters , and his cheeks to them who plucked off the hair , hiding not his face from shame and spitting , will not the imagination of such a spectacle dim the lustre of all earthly grandeurs and beauties , damp the sense of all carnal delights and satisfactions , quash all that extravagant glee , which we can find in any wild frolicks , or riotous merriments ? will it not stain all our pride , and check our wantonness ? will it not dispose our minds to be sober , placing our happiness in things of another nature , seeking our content in matters of higher importance ; preferring obedience to the will of God before complyance with the fancies and desires of men ? according to that precept of S Peter , For as much then as Christ hath suffered for us in the flesh , arm your selves likewise with the same mind — so as no longer to live the remaining time in the flesh , to the lusts of men , but to the will of God. 12. This indeed will instruct and incline us cheerfully to submit unto Gods will , and gladly to accept from his hand whatever he disposeth , however grievous and afflictive to our natural will ; this point suggesting great commendation of afflictions , and strong consolation under them . For if such hardship was to our Lord himself a school of duty , he ( as the Apostle saith ) learning obedience from what he suffered ; if it was to him a fit mean of perfection , as the Apostle doth again imply when he saith , that it became God to perfect the captain of our salvation by suffering ; If it was an attractive of the divine favour even to him , as those words import , Therefore the Father loveth me , because I lay down my life ; If it was to him a step toward glory , according to that saying , Was not Christ to suffer , and so to enter into his glory ? Yea , if it was a ground of conferring on him a sublime pitch of dignity above all creatures , God for this obedience having exalted him , and given him a name above all names ; We seeing Jesus for the suffering of death crowned with glory and honour ; the heavenly society in the Revelations with one voice crying out , Worthy is the Lamb that was slain ( who redeemed us to God by his bloud ) to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; If affliction did minister such advantages to him ; and if by our conformity to him in undergoing it , ( with like equanimity , humility , and patience ) it may afford the like to us , what reason is there that we should any wise be discomposed at it , or disconsolate under it ? much greater reason surely there is , that with S. Paul , and all the Holy Apostles we should rejoyce , boast , and exult in our tribulations ; far more cause we have with them to esteem it a favour , a priviledge , an ornament , a felicity to us , than to be displeased and discontented therewith . To do thus is a duty incumbent on us as Christians , for He , saith our Master , that doth not take up his cross and follow me , is not worthy of me ; He that doth not carry his cross , and go after me , cannot be my disciple : * He that doth not willingly take the cross when it is presented to him by Gods hand ; he that doth not contentedly bear it , when it is by providence imposed on him , is no wise worthy of the honour to wait on Christ , he is not capable to be reckoned among the disciples of our heavenly Master : He is not worthy of Christ , as not having the courage , the constancy , the sincerity of a Christian ; or of one pretending to such great benefits , such high priviledges , such excellent rewards as Christ our Lord and Saviour doth propose ; He cannot be Christs disciple , shewing such an incapacity to learn those needful lessons of humility and patience dictated by him , declaring such an indisposition to transcribe those Copies of submission to the divine will , self-denial , and self-resignation , so fairly set him by the instruction and example of Christ ; for Christ ( saith S. Peter ) suffered for us , leaving us an example , that we should follow his steps . 13. The willing susception , and the cheerful sustenance of the cross is indeed the express condition , and the peculiar character of our Christianity ; in signification whereof , it hath been from most ancient times a constant usage to mark those who enter into it with the figure of it : The cross , as the Instrument by which our peace with God was wrought , as the stage whereon our Lord did act the last part of his marvellous obedience , consummating our redemption ; as the field wherein the Captain of our Salvation did atchieve his noble victories , and erect his glorious trophees over all the enemies thereof , was well assumed to be the badge of our profession , the ensign of our spiritual warfare , the pledge of our constant adherence to our crucified Saviour ; in relation to whom our chief hope is grounded , our great joy and sole glory doth consist , for God forbid , saith S. Paul , that I should glory save in the cross of Christ. 14. Let it be to the Jews a scandal , or offensive to their fancy , prepossessed with expectations of a Messias flourishing in secular pomp and prosperity ; let it be folly to the Greeks , or seem absurd to men puff'd up and corrupted in mind with fleshly notions and maximes of worldly craft , disposing them to value nothing which is not grateful to present sense or fancy ; that God should put his own most beloved Son into so very sad and despicable a condition ; that salvation from death and misery should be procured by so miserable a death ; that eternal joy , glory , and happiness should issue from these fountains of sorrow and shame ; that a person in external semblance devoted to so opprobrious usage , should be the Lord and Redeemer of mankind , the King and Judge of all the world ; Let , I say , this doctrine be scandalous and distastful to some persons tainted with prejudice ; let it be strange and incredible to others blinded with self-conceit ; let all the inconsiderate , all the proud , all the profane part of mankind openly with their mouth , or closely in heart , slight and reject it ; yet to us it must appear grateful and joyous ; to us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a faithful and most credible proposition , worthy of all acceptation , that Jesus Christ came into the world to save sinners , in this way of suffering for them ; To us , who discern by a clearer light , and are endowed with a purer sense , kindled by the divine spirit ; from whence we may with comfortable satisfaction of mind apprehend and taste , that God could not in a higher measure , or fitter manner illustrate his glorious attributes of goodness and Justice ; his infinite grace and mercy toward his poor creatures ; his holy displeasure against wickedness ; his impartial severity in punishing iniquity and impiety , or in vindicating his own sacred honour and authority ; than by thus ordering his onely Son , cloathed with our nature , to suffer for us ; that also true virtue and goodness , could not otherwise be taught , be exemplified , be commended and impressed with greater advantage . Since thereby indeed a charity and humanity so unparallel'd ( far transcending theirs , who have been celebrated for devoting their lives out of love to their country ▪ or kindness to their friends ) a meekness so incomparable , a resolution so invincible , a patience so heroical , were manifested for the instruction and direction of men ; Since never were the vices and the vanities of the world ( so prejudicial to the welfare of mankind ) so remarkably discountenanced ; Since never any suffering could pretend to so worthy and beneficial effects , the expiation of the whole worlds sins , and reconciliation of mankind to God , the which no other performance , no other sacrifice did ever aim to procure ; since , in fine , no virtue had ever so glorious rewards , as sovereign dignity to him that exercised it , and eternal happiness to those who imitate it ; Since , I say , there be such excellent uses and fruits of the Cross born by our Saviour , we can have no reason to be offended at it , or ashamed of it ; but with all reason heartily should approve , and humbly adore the deep wisdom of God , together with all other his glorious attributes displayed therein ; to whom therefore , as is most due , let us devoutly render all glory and praise . And , Unto him that loved us , and washed us from our sins in his bloud ; and hath made us Kings and Priests unto God , and his Father , to him be glory and dominion for ever and ever . Blessing , and honour , and glory , and power , be unto him that sitteth upon the throne , and unto the Lamb for ever and ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A31083-e330 Cyril . c. Jul. 8. ( p. 278. ) 9. ( p. 303. ) Joh. 3.36 . Col. 3.6 . Iren. 3.33 , 34. ●s . 26.13 . Iren. 3.8 . Gen. 4.7 . Gen. 2.17 . Iren. 5.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.19 . Rom. 3.9 . Ro. 5.16 , 18. Gal. 3.10 . Rom. 11.32 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gal. 3.22 . Rom. 3.23 . Rom. 5.22 . Rom. 6.12 , 14.20 , 22. Rom. 7.18 , 5. Rom. 7.23 . Rom. 6.6 . Col. 3.9 . Eph. 4.22 . Rom. 8.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4.18 . Col. 1.21 . Rom. 5.10 Eph. 2.5 . Rom. 6.13 , 11. Ps. 143.2 . Exod. 34.7 . Ezik. 16.6 . Eph. 1.4 , 9 , 11 , 3.11 . 2 Tim. 1.9 . 1 Pet. 1.20 . Rev. 13.8 . Rom. 16.25 . Tit. 2.2 . Athan. de I●carn . Gen. 2.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 9.12 . Heb. 7.26 . Psal. 49.7 . Isa. 43 , 11.45.21 . Hos. 13 , 4. Is. 59 , 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LXX . Eph. 1.8 . Luc. 1.78 . Eph. 1.5 . Tit. 3.4 . Rom. 5. Gal. 4.4 . Joh. 6.38 . Heb. 10.7 . Job . 1.4 . Heb. 5 , 2.4 , 15. Eph. 1.6 . Conslit . Apost . 8.12 . 1 Tim. 2.6 . Tit. 2.14 . Heb. 9 , 15.2 , 9. Col. 1 , 22. 1 Tim. 3.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Is. 53.12 . 2 Cor. 5.21 . Joh. 5 , 18 . 1● , 30.7 , 12. Mat. 26 , 61.27 , 40. Luc. 23.2 . Mat. 27.63 . Const. Apo. 5.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 18.30 . Cur si Deus fuit , & mori voluit , non saltem honesto aliquo mortis genere affectus est ? &c. Lact. 4.26 . Just. M. Hal. p. 317. Orig. c. c●ls . 2. p. 83.7 . p. 368. Aug. de Civ . D. 10.28 . Cyril . c. Jul. 6. p. 194. * 1 Cor. 1.23 . Luc. 22 , 52. Matt. 26.55 . Nemo mihi videtur pluris aestimare virtutem , nemo illi magis esse devotus , quàm qui boni viri famam perdidit , nè conscientiam perderet . Sen. Ep. 81. Joh. 5.18.8.37 , 40 , 59.7.1 , 19 , 25.10.32 , 38. Joh. 6.64 . Matt. 16.21 . Luc. 9.22 . Marc. 6.12 . Isa. 53.6 . Act. 2.23 . Deut. 1.17 . Joh. 19.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 18.37 . 1 Tim. 6.13 . Magnum exemplum nisi mala fortuna non invenit . Sen. de Prov. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plat. de Rep. 2. Cap. 594. Cicuta magnum Socratem fecit . Sen. Ep. 13. Calix venenatus , qni Socratem transtulit è carcere in coelum . Sen. Ep. 67. Aequalis suit in tanta inaequalitate fortunae , &c. Sen. Ep. 104. Rutilii innocentia ac virtus lateret , nisi accepisset injuriam , dum violatur effulsit . Sen. Ep. 79. Sen. de Provid . 2 , 3 , &c. Plut. de Stoic . Contr. cp . 1931. Ps. 105.18 . Marc. 15.25 , 34. Quod etiam homine libero quamvis nocente videatur indignum . Lact. 4.26 . Deut. 21.23 . Gal. 3.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Tom. 6. Or. 61. Heb. 10.33 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luc. 23.35 , 36. Matt. 27.38 . Ps. 22.6 , 7. Matth. 9.33 . 21.9 . 12.23 . Luk. 4.15 . Ps. 22.17 . Luk. 23.35 . Heb. 12.2 . Heb. 11.36 . Prov. 18 , 8.12 , 18. Heb. 12.2 . Is. 53.11 . Gal. 3.13 . Heb. 12.13 . Is. 53.3 , 4. Gal. 3.13 . Orig. c. Cels. 7. ( p. 368. ) Lam. 1.22 . Mat. 26.37 , 38. Luc. 22.44 . Joh. 13 , 21.12 , 27. Mar. 14.33 . Heb. 12.5 . Ps. 40 , 12. Joh. 18.20 . Act. 26.26 . Joh. 12.32 . ( Iren. 2.26 . ) Joh. 13.14 . Iren. 4.5 . Joh. 18.36 . Luc. 2.35 . Mat. 11.6 . Gal. 5.11 . 1 Pet. 2.7 , 8. 1 Cor. 1.33 . Chrys. Tom. 6 , Orat. 61. Ps. 118.22 . 2 Cor. 4.7 . 1 Cor. 1.27 . Rom. 8.32 . Col. 1.13 . Rom. 5.10 . 1 Pet. 3.18 . Rom. 5.6 . 1 Cor. 5.19 . Rom. 5.8 . 1 Joh. 4.10 . Eph. 3 , 19.5.2 , 25. Gal. 2.20 . Apoc. 1.5 . Joh. 15.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; — Joh. 3.34 . Heb. 9.14 . 1 Pet. 1.20 . Eph. 1. — Luc. 1. — Rom. 8.32 . Quis de se desperet , pro quo tam humilis esse voluit filius Dei ? Aug. de Ag. Chr.c. 11. Gal. 3.13 . Eph. 5.2 . 1 Pet. 1.19 . Rom. 8.34 . 1. Pet. 2.24 . 1 Pet. 2.24 . Rom. 9.11 . Extendit in passione manus suas , &c. Last . 4.26 . Is. 65.2 . ( Lev. 9.22 . 2 Chr. 4.1 . ) Chrys. Tom. 6. Or. 82. P. Leo 1. Ep , 83. Col. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 12.29 . Luc. 11.22 . Heb. 2.14 . Gal. 6.14 . Gal. 2 , 2● . 5 , 24. Col. 3.5 . Rom. 8.13 . 1 Pet. 2.24 . Rom. 8.3 . 1 Cor. 15.54 . 2 Tim. 1.10 . Heb. 2.14 . Col. 1.10 . Eph. 2.15 , 16. Col. 2.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 2.7 . 2 Cor. 10.5 . Jam tandem erubeseat homo esse superbus , propter quem factus est humilis Deus . Aug. in Ps. 18. Iste ingens morbus omnipotentem medicum de coelo deduxit , usque ad formam servi humiliavit , contumeliis egit , ligno suspendit , ut per salutem tantae medicinae curetur hic tumor . ibid. Quae superbia sanari potest , si humilitate filii Dei non sanatur ? Aug. de Agone Chr. cap. 11. Aut verò pro minimo haber Deus hominem , propter quem mori voluit filium suum ? Aug. in Ps. 148. Si vobis ex terrena fragilitate viles estis , ex pretio vestro vos aestimate . Aug. Acts 13.46 . Rom. 4.25 . 2 Cor. 5.21 . Gal. 3.13 . Is. 53.5 . Psal. 119.120 . Tit. 2.14 . 1 Pet. 1.18 . Rom. 14.9 . 2 Cor. 5 15. 2 Pet. 2.1 . 1 Cor. 6.20 . Heb. 6.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 10.26 , 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 8.9 . Eph. 4.32 . Col. 3.13 . Joh. 15 , 12.13 , 35. Eph. 5.2 . Rom. 15.1 . — 1 Joh. 4 , 11.3 , 16. Rom. 8.17 . Phil. 3.10 . Apoc. 1.9 . 1 Pet. 4.13 . Colos. 1.24 . Cogitemus crucem ejus , & divitias lutum esse putabimus . Hier. ad Nepot . Epist. 2. Quis beatam vitam esse arbitretur in iis , quae contemnenda esse docuit filius Dei ? Aug. de Ag. Chr. cap. 11. Is. 50.6 . 1 Pet. 4.1 , 2. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 5.8 . Heb. 2.10 . Joh. 10.17 . Luc. 24.26 . Phil. 2.9 . Heb. 2.9 . Rev. 5.12 , 9. ( Rom. 5.3 . Col. 1.24 . Mat. 5.12 . Luc. 6.23 . Phil. 1.29 . Act. 5.41 . Jam. 1.2 . Heb. 10.34 . 1 Pet. 1.7 . Heb. 12.2 . — 1 Cor. 1.4 . — ) 1 Thes. 3.3 . Rom. 8.29 . Act. 14.22 . 2 Tim. 3.12 . Luc. 14 , 27.9 , 23. Mat. 10 , 38.16 , 24. * Greg. Naz. Orat. 38. ( p. 623. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 2.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Const. Apost . 8.12 . Gal. 6.14 . 1 Cor. 1.23 . ( Orig. in Cels. 2. p. 79. ) 1 Tim. 1.15 . 2 Tim. 2.11 . 1 Joh. 2.2 . 2 Cor. 5.19 . Apoc. 1.5 . Apoc. 5.13 . 
A35958	----	True Christian love to be sung with any of the common tunes of the Psalms. Dickson, David, 1583?-1663. This text is an enriched version of the TCP digital transcription A35958 of text R32402 in the English Short Title Catalog (Wing D1411). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 42 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A35958 Wing D1411 ESTC R32402 12670234 ocm 12670234 65480 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35958) Transcribed from: (Early English Books Online ; image set 65480) Images scanned from microfilm: (Early English books, 1641-1700 ; 1525:23) True Christian love to be sung with any of the common tunes of the Psalms. Dickson, David, 1583?-1663. [31] p. Printed by Andro Anderson, Edinburgh : 1655. In verse. Attributed to Dickson by Wing. Imperfect: pages cropped and torn with some loss of print. Reproduction of original in the British Library. eng Jesus Christ -- Poetry. Christian poetry, English -- Early modern, 1500-1700. A35958 R32402 (Wing D1411). civilwar no True Christian love. To be sung with any of the common tunes of the Psalms. Dickson, David 1655 6879 45 0 0 0 0 0 65 D The rate of 65 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-04 Olivia Bottum Sampled and proofread 2004-04 Olivia Bottum Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion TRUE CHRISTIAN LOVE . To be sung with any of the common Tunes of the PSALMS . COL . 3. 16. Let the word of Christ dwell in you richly , in all wisedom , teaching and admonishing one another in Psalms , and Hymns , and spirituall songs , singing with grace in your hearts to the Lord . EDINBVRGH , Printed by Andro Anderson , ANNO DOM . 1655. TO THE READER . SInce CHRISTS fair Truth craves no mans art , Take this rude Song in better part . TRUE CHRISTIAN LOVE . I Have a heart for love , and love I cannot choose but have , A love that can give full content , the least as I can crave . I want not , suters , and they all have agents still with me , Who promise that which I do seek , but sure I know they lie . Though honour height to lift me up , and mammon me to serve : Yet their attendants skars me not , nor makes my heart to swerve . Pale fear , duske envie , care and toyle , with other ill hew'd wights Wait for my service if I weed , their masters , O what sights . The onely thing like to prevaile , was match unto my minde : When fancie buskde my party with , perfections of each kind . But now I see that fancie is , not reall as it seemes : No earthly love can give content , all loves but Christs are dreams . Then why want I contenting love , since Christs love may be had : In whom is all that I do seek , or can be thought or said ? What other loves do seem to have , is truely in him found ; The scattered beauties of them all in him are jointly bound . What they do lack and cannot have ▪ because they finit be , It s infinit , in him it stands for ever still : O Hee , He , he is only worthy love , and nothing else but he , Alas , that vanity so long hath so bewitched me . Why heard I flattering idols words ? why did I parly keep : Why suffer'd I affection to sing me so asleep ? How went I on so foolishly , and keept so oft their tryst , As if false loves could be found true , and had no minde of Christ . No , not when Christ was suiting me , and they found oft untrue : I stack still in their bonds and could my self no wayes rescue . Yet good and wise Lord Jesus Christ , did still pursue my love : He knew though I refus'd , my heart was his ; he could me move . And now it s done , my love is thine , Lord Jesus home receive This whorish heart , and suffer not my soul hence to deceive . There shall my suiters all me serve , but thou my love shall be , They shal be mine , not I theirs , else they shall not follow me . Thus shal I have advantage twise , and blest shal be my lot , I le get my lovers goods , and love above theirs , well I wot . A love that will not me despise , though I unworthy be , Though vile and loathsome , yet will he not loath but pitty mee . Though fickle I , he will not change , his constancy is known ; Of change no shadow is with him , he loves for ay his own : When I for want of wit , and strength offend and do confesse : He will not chide but pardon me , my faults both more and lesse . He will not charge upon me lay , more nor I may well bear , But will my burthens as I need , support , I do not fear . No wrath at others wil cause him unpleasant be to me : No flanderer will get his ear , to heare of me a lye . He will not misconstruct my words , he will not angry be : Nor fret without a cause , nor frowne , nor fitch a fault falsly . Nor mark my wayes so narrowly , as nothing to passe by : His love will hide my sin in love , faith safely may rely . He will not waste his heritage , nor will himself disgrace , No foes can hurt him , and their spyt , he turnes upon their face . His love to other Saints shal not , work prejudice to me , More then the Suns light unto all , doth hinder me to see . No causelesse jealousie will vex at any time his minde , But if he see my heart go wrong , I know he is so kinde , As to admonish and rebuke , and chasten if it need , And so me save from perishing , too oft deserv'd indeed . If I be sad , he will be loath , yet more to vex my heart , If any other will do so , 'gainst them hee 'l take my part : And those that grieve me he will grieve , and curse them more and lesse , That curseth me , so will he those that blesse me surely blesse . If trouble set about me round , he will not me forsake . Nor leave me comfortlesse alone , but pity on me take . And if he hide his face a while , as wisedome oft requires : He doth but excercise my faith , and sharpen my desires . And if he seeme to stay well long , that I become so dead , As I can neither say nor sing , nor meditate , nor read , Nor do ought else that might asswadge hearts pangs in such a case , But sit and droup and hang my head , long looking for his grace . Uttering but broken words or none , perplext with thoughts confusde , Suggestions whisper all the while , as if I were refusde , Yet still his gracious hand doth me support , with secret strength : And makes me in these deeps not drown , but brings me through at length . Mean time he keeps my scattered words , and failing those my teares : In books and bottels , and takes course , to rid me out of fears . And failing both my words and tears , he makes each wofull grone : And failing those , my sighes , and all the parcels of my mone . Yea ; when I fit astonished , my lifted hands and looks : Speaks all my minde to him , as if it written were in books . For he doth search the heart and knowes , what is the spirits mind : And as its fit , gives answer to needs cry , in every kinde . And look how sharp these tryalls are , their fruit is far more sweet : His countenance compenseth all , with one blink when we meet . For he doth make my heart more glad , then any tongue can tell : Though grief was great , yet joy is now , more sweet nor grief was fell . For judge ye whosoever felt , what weight in sin , what griefe , In minde opprest what angnish is ; when soul sees no relief , What torment in perplexity , what horrour in Gods wrath , What hell in feard eternity , at loosing of his breath ? And presuppon a soul were sure to dwell at last above , In heaven with Christ , yet know ye not , what langour is in love ? What sicknesse in deferred-hopes ? what battell with our so : What trouble when God hides his face , and seems us to forgo ? Now judge again , when weights are lift grief , anguish , torments gone . For wrath , death , hell , eternity , of fear now there is none . But in their place the heart lift up ; life , light , and rest , is come Felt love , peace , victorie , hearts health , and Christs Sprit , all in summe . Judge when our much prokocked Lord , himself shews reconcilde , If with the joy that then is felt , a heart may not be filde . Now what can others love do heere , to soule in such a case But adde more grief , and make the vaile more thick to hide Christs face . Then others loves all get you gone , or else take servants place : Too hard conditions were to me , for you to quite his face , For one houres joy in him is more , though mixt with drierie tears , Then all earths honour , pleasure , wealth can yeeld in many yeares . Now let me rest and ruse my love , who first me lov'd , and chusde , And long cald for my wortalesse love , and would not be refusd . I le seek his love , as he sought mine , and learn of him to love , Since he invites I cannot misse , though whiles he shall me prove . My love 's his Fathers eldest sonne , his Father , King of Kings : His heritage is Heaven and earth and in them both all things . His wisdome laid the worlds round , and parted Sea and Land , Earths body through , as vines he drew the waters with his hand . He made the Sun and Stars so swift , yet not be seen to move , Least men on earth had vexed been with motions from above . His strength upholds this weightie globe and yet which is far more , He bare our sins and heavie wrath , deserv'd of us therefore : For trueth Gods promises in him , are all , Yea , and Amen : For love , his death for us a proofe , sufficient hath been . For justice he can do no wrong , for mercy there is none Or shal in hell be , who have sought for grace through him alone . Most loftie and most lowly minde , most good and most severe , Most lovely , and most terrible . do all in him cohere . The meekest lamb to all his friends , a Lyon to his foes , He gives his peace to all that comes , wrath followes all that goes . No foe can stand before his face , no fugitive can flee , No lurking hole can hide from him , his eyes do all things see . Almighty , all where present , though , his body heaven containe , Eternall God , though he as man , mans properties retaine . No robry for his maiestie his fathers match to be , The fathers god-head and the Spirits , and his are one all three , Therefore when I do love the Son , I love the father too : And so the Spirit who dwell in him , to all I worship do . Hee is the tree of Life to me , and so to all his own , No fierie sword debars us now , all wee for friends are known : In him my Sabbath is begun , he teacheth me to cease From mine own works , and leads me to his rest by steps , of peace . Flood branchd in foure to water all new plants of paradice , Redeemde , and holy , making them , and righteous and wise , Though we have slaine him , yet his blood speaks better things for us , Then Abels crying curse but his cryes , Lord be gracious . Though wrath should overflow the land , as with a new deludge , Or fire consume the earth , yet Christs safe Ark is for refuge , For now no wrath unmixt with love , shall of his own be felt , Because God in his sacrifice , the smell of rest hath smelt . And as the bow in clowd is pawn of not returning flood : So is that offring constant pledge of our eternall good . True Isaack offered up to me , not minted at but slain : Most Isaack like in this escape , though slain he rose again Sweet Ioseph by his brethren sold , by our means made to serve : He hath provided well our food , least we through want should sterve , From Egypts bonds and slavery base , it s he that sets us free : It s he that doth prepare our way , through floods and raging sea . The Prophet raisde like Moses true , but fruitfuller then he , He law , and curse , and types of good , Christ , grace and truth gives me . My duty Moses shewes but strength none can he give to do , But Christ , by teaching gives me life , and will , and action to . The priest that offred only once ; and pacify'd for ay : And needs not Aaron-like repeat his sacrifice each day . For Aarons offring oft did prove his offring unperfite , But Christs because it perfect makes , God still our sins to quite . In him all leav's and types are fild . in him they have an end , No further use of them since God did Christ their substance send , No priest by office now on earth , no proper sacrifice , No alter of materials no fixt place of service . The tent where God dwels bodily , the temple where the tryst , Is set for meeting of our God , as reconcil'd is Christ . He arke with readie Angels eled . he mercy seat of God , Accesse , and oracles of peace , giving to us abroad . By him the withered rod bears fruit , with him is manna hid , The Law in him lyes closde from speach , except through mercies lid . By him my prayers are perfum'd and smell as insence sweet : By him my cup is furnished , and table fill'd with meat . The Priest , the alter and the Lamb , the laver washing all : And what else any rite did signe , he fils up great and small . The judge which rids his people from all adversaries hand . Our kindly King by whom we may possesse that promis'd land . To all his iubjects affable , above all earthly Kings , His basest servants have his ear , at all times in all things . He is the Churches darest love , and therefore must be mine , Though I be base , yet will his grace to be my love incline . Oft hath he prov'd his love to me , and will not now decline , Oft hath his love much sweeter been to me then finest wine Oft hath the preaching of his word , in straits and fears of death , As sweetest kisses been to me , convoyed with lively breath . Oft hath his Apples hunger stayde , my thirst his flaggons quench'd , Oft hath his shadow me refresht , as herbs by dew bedrench'd Oft in his love withdrawing , Hee from bed hath made me rise , And seek him long before I fand , to make me after wise . And when we met , his wrath was gone , he cald me spouse betroath'd , And washing me by pardon , said my fair love though self loath'd : Now fairest love , let my soul say , who made me clean but thou ? Who made a childe of wrath like me stand reconciled now . What makes me lovely , but thy love that set the price on me : Whose beauty makes me fair but thine what have I not from thee : My exaltation is come , to be a childe of God By thy descending to be man , and some whiles heer abode : Thy clean conception and birth , proves thee to be the tree : Where cut from Adams filthy stock ●impted clean must be . Thy manger makes my bed more soft , thy stable gives me innes : Thy banishment home brings me where , my countrey-people winnes . Thy wisedome in thy child-hood hides my foolish youthly toyes , Thy self devoting unto griefes is ground of all my joyes . Thy emptying my fulnesse is , thy meannesse me promots . Thy hyding of thy royall state a Kingdome me allots . Thy servants shape and service done , from service sets me free ▪ And bondage of proud Sathans yoke , and sins strong tyrranie . Thy lurking thirty years unknown , for ever makes me shine With glory far above the reach of subtilest ingine . Thy name inrold in sinners book , by baptisme makes my name To be inrolde among the Saints , even those of greatest fame . Thy offring suretiship for me to God at Iordans bank , Hath fred me of my sins , and hell , well's me and God I thank , I hear thee say to God , Behold me and my children all : I hear the Father answer thee , I love you great and small . I hear thee say : Take me for them , let me their burthen bear : I hear the father cry , Content come children , come and hear . Come hear the Covenant between me and my dearest Son , Come give your hearts consent thereto , and then your bargan's done . I heare thee say , Mans due is death , I le do thy will , O Lord . My soul and body both for theirs , let suffer I accord . I hear thy Fathers voice from Heaven cry , lovely Son art thou These all , and this , ( and that was I ) are thine , I 'me pleased now . I hear him say to all , and me , Go hear my Son and live : He drew . I came thou welcom'd me ; and life I feel dost give ? Now take me with thee where thou wilt for we must never shed . In faith my soul is glew'd to thee , lead me as blind are led . Crosse Sathans teeth , if our way ly ▪ and crosse each other foe To Priests , to beanch , to Golgotha , lead me and I will go . But lead ; and leave me not , or else I cannot misse to fall : If thou do hold me in thy hand , I fear no foe at all . Thy combats makes me not amazde , for what could make me wo : Thy victory my conflict makes , to be with vanquishde so . Thy going to the wildernesse brings me to Saints city : Thy fighting all alone makes me fight in thy company : Thy being tempted fourtie dayes , all my dayes makes me sure , Thy presence , help and comfort shall with tempted me endure . If by some wrong mean I be tempt , to fill my natures lust , Or God to tempt , neglecting means , under pretence of trust . To help or hazard life , some way , which God will not allow : I see thee still before me , Lord , my helper heer be thou . It s true my flesh doth grieve to think , what may thy Saints befall , What horrible suggestions , and blasphemies withall . What shapes and apparitions , by night some , some by day : Yea power of this flesh , yet thou So usde my fear do stay . Most dangerous of all , me thinks , when Sathan God to scorn , In false religion worship craves , and hids both hoof and horn . And Angel-like in some mans mouth , bids to some Image bow , And worldly motives brings thy truth to cause me dis-avow . In this case Lord give light , that I may Sathan bid avoyd : For thousands here for fault of light guild have been and destroide . To free me from this ill , I know new trouble shall me breed : And make the world me persecute with spight , in word and deed . But so I may thy truth containe , and still adhere to thee : I fear no persecution , nor wickeds injury . More hatred can I not , then thou , no more despised be : More chargde with bitter calumniès , nor ofter get the lie . More scornde and mocked in my face ▪ more followed at the back : Finger and tongue shut forth withall , murgeons that mockers make . Lesse welcome where I offer love ; lesse thanked for good deeds : Worse intertaind in my countrey , worse furnisht in my needs : More friendly handled by my friends , and those of mine own blood , Then thou was , I , yea none can be who suffer shall for good . What can befall me which did not before befall to thee ? What more distrest for righteousnesse , can I expect to be ? What ludging lesse then ly thereout ? what harder bed then rocks : What sharper rest then not to sleep , or to preveene the cocks , What scant or want , more then to have no penny in my purse . Among such people as me hate , and in their heart me curse . What greater hunger then to faste , and when it s come to eat , To send and buy some course peece bread and get no other meat . What greater drouth then want a drink , in journey at mid-day ? And for a drink of water call , and hear on say me nay ? What spoil of goods more then to strip me naked to the skin , And in my sight divide my cloaths , and then to scorn begin . What danger more then present death , by stones lift up to cast . There steep down rocks , heer man adjudgd , to be thrown down made fast . What banisht can I more be then for life chasde heer and there : Without a hole to hide my head , which even to beasts is rare ? What prison worse then fall in hands of persecuting Priests , Thirsting like Wolves for blood of Saints to grace their godlesse feasts ? What judgement more unjust then find my party sit as judge , And still the lesse fault he can finde , the more at me to grudge ? And if I speak a modest truth to smite me on the face : And pull the haire off head and cheeks , and all me to disgrace . What torment more then pricks thurst in on 's head fourscore at once ? Yea all the flesh with scourging rent , and nothing safe but bones . And those so racked in all joynts , as sinews none go free . But legs and armes asunder spelde , hung up and naild on tree . And what might seeme to be untouchde , thy tender bowels all . So burnt as slockning welcome was , by vinegar and gall . All this thou suffred , Lord , and more then any can expresse . Why should I then be feard for such like suffering more , or lesse . Thou came to witnesse for the truth , and so must all thine do : Thou came to suffer for the truth , and so must all thine too . None follow thee , except they be content thy crosse to bear : None crownde shall be , except they will for truth thy livery wear . The truth is limit to thy word , thine and none others saw ; Thy scriptures meaning thou wilt have my rule and thy full law . O that I were inclinde to do what duties there are namde ! Then when I suffer should for truth I coulde not be ashamde : And suffer must we , else do wrong , when men from age to age , To chop and change thine ordinance run head-long in a rage , And by their own traditions do make thy precepts voide , Urging their own will more then thine , so lyes thy Law destroide . But thou Lord , over all declares such worship to be vain : And ere we yeeld , thy jealousie wills rather we be slain . Yea ere we do a needlesse work and weaken little ones , We choose our urgers should us sink in deep seas with milstones . Then strengthen , Lord , my faith in thee , that flesh I do not fear . But fear may only thine offence , whose love be bought so dear , And since thou hast me bought so dear , why may I not be sure : That love which made thee pay my price shall stedfastly endure ? If I should lean to my free-will or strength , I could not stand , Oft had I perisht , if my life had lyne in mine own hand . I wonder not that such as leane to their works , will or strength , Fit , others for , and make themself apostasie at length . For such do not deny themselves , and so not follow thee , I chasde am to thee for refuge , and so preservde must be . Chasde souls are sensible of sin , and sensible of wrath . And flee from both to thee for life , and in thee draw their breath . How then can such not persevere , and so be sav'd at length , Whom thou dost empty of their own , and fils with thy fresh strength . These are the souls that come to thee . whom thou wilt not cast out : These souls are drawn and driven to thee , whom thou must save no doubt These are thy sheep for whom thou prayes for whose life thou didst die Whom liars shall not long deceive , whom non can pull from thee . These did thy Father give to thee , with this expresse command , Son ? see thou losse not one of those , I 'le crave them at thine hand . Keep them and make them persevere , and lead them all the way , Through life and death , and raise them up to glory at that day Thou dost accept this charge and pawns , thy honour charge to keep . Our faithfull Sheepherd well I know not slumber will nor sleep . These sin and Law chasde souls thou counts true Isaaks all to be : Children of promise styling them , and heirs annex'd with thee . These are Gods Elect , whom he hath predestinat of old , And in his councell hath decreed to save as he hath told . Whom to assure of endlesse life by his unchang'd decree , His truth and oath he laid in pawn , in which he cannot ly , And swore by his eternall self , for greater there was none : That of this elect company there should not perish one : And though these souls like ship on sea may fearfully be tost . And whiles may seem close overwhelm'd yet none such shall be lost . Their anker lyes within the vaile , no winde can make it drive : It lyes where thou art landed Lord , and where we shall arrive . Now who so saith that thy elect for all this perish may And that thy Saints of purpose call'd from thee may fall away . And looses us from leaning on the strength of thy right hand : They draw from building on the rock , and bids us build on sand , They say Peter and Iudas are alike belov'd of thee , And that they both for gifts receiv'd , alike beholden be : As Iudas for his perishing , may wyte the love of pelf : So Peter his free-will for life may praise and thank himself . They say thou knowest not who are thine ▪ of none they make thee sure : They say the Lords foundation doth not ay firm indure : They say thou chooses some to day , and casts them off the morn : They make thee like vain man to be , and do thy counsell scorn . They make thee pray for thine Elect , and not get thy request : Yea though thou for them live for ay , to interceed as Priest . Gods Elect whom to he gives right , to be his sons and heirs , They make them want sure right to have , the heritage for theirs . That Saints till death seduc'd may be , and sheep pull'd from thine hand , Whom God thee chargd to keep and save to say , they do not stand . Thy word , thy oath , thy covenant they make no certaintie : Faiths anker they make drive , they speak in iubstance blasphemie . They make the merchand nothing wise , and very short of thought ▪ Who pay'd the price , and was not sure to have what thou had bought : Yea , so unwise , as for thy sheep thine own life not to spare , Whom thou may losse , though so dear bought such foolish blocks are rare . O wicked thoughts be far from me , I know thy love doth last : And whom of purpose thou dost call Thy grace doth hold them fast . Whom thou dost love for them thou died , for whom thou dy'd they live : Thy love , thy ransoning , and heaven , all joyntly thou dost give . And whosoever hates his sin , and sets his love on thee , May be assur'd thou lovd'st him first , and for his life didst die , Now , Lord , thou knowes I hate my sin , and seeks to have it slain ▪ Thou that knows all , knows I thee love , and feels it not in vain . Then Lord my love thou wilt allow , that I apply thy death . And by that means perswaded rest , to be exeemd from wrath , And well I wot the ransome is sufficient eneugh Me to redeeme from hell , and imp me in thee as thy bough . For me thou emptied thy self , and stood in Fathers aw : For me thou emptied thy self , and fulfilled the law . For me thou took on thee the curse , and felt thy Fathers wrath : For me oft plunged was thy soul , and heavy to the death , For which I sinfully did laugh , thou mournd and wept full sore : For pleasure taken in my sin through grief oft didst thou roar . For mine ill words thou silencd was , and knew not what to say : For mine ill deeds thou Lord was bound , condemned and led away . Thy ditty were each one my wrongs against both God and man : Thy sentence was my due desert for sins whereto I ran . These lashes laid upon thy skin , those stripes and all thy wounds Were for my souls wounds made with sin ▪ O love which thus abounds ! O thus my love to see thee sad , O thus to see thee weep : O thus to hear thee grone and pant , and cry with sighs cut deep . O agony ! O fearfull sweat ! O tears ! O bloody drops ! How mingled down from cheeks to feet each chasing other hops . To see my love for love of me on bloodie shoulders bear That crosse , that curse , that growing wrath and trembling thus for fear . To see almighty God so weak , lifes fountain thus to die : With shame & pain ov'rchargd , till heaven wondred and all for me . Woes me for all my sins ! woes me , for roots of sin so strong : Which have so long time grown in me , and like to stick so long : Oh help my Love ▪ to have them slain : Oh here revenge thy death ! Oh on this ill avenge me too , which wrong'd us both so hath : Well's me , I wot thou wilt anone grant this , and each request : Anone our joy perfite shall be , anone our marriage feast . For as thou died for me , for me so also didst thou rise : And reignes as God , and shal me fetch , so makes thy Word me wise . Fond lovers ! Tell me now if you have any love like this ? Come take a share with me , my Love wholly spirituall is . Come change your loves ▪ and love with me or else you perish shall : Go charge your loves to do the same , or perish shall you all : Gods curse on him that loveth not my Love Lord Jesus Christ : Or loves not them that do love him , this curse with death keeps tryst ▪ 〈◊〉 this is my Love , yet if 〈◊〉 could like your love die , All these excellencies of his should work my miserie . Or yet if I by death could be depriv'd of this my Love : All that is said or can be more were nought to my behove . But now my Love shall never die , his dayes shall never end ; His life shall eternize his Love , his life to love doth tend . And I by death shal have no losse , my love shall then be more , Both mine to him , and his to me , Blessed be God therefore . Yea , and because I cannot live , and broke his love beneath , My chariot to eternall life death he appointed hath . Therefore till death his love shall be the best part of my life : In him I 'le strive gainst baser loves , and death will end the strive . Only , my Lord , still pittie me , and tarrie not too long : My sprite and flesh cry , Come Lord , come death shal renew my song . FINIS . Notes, typically marginal, from the original text Notes for div A35958e-170 Psal. 4. 6 , 7 ▪ 1 John 2. 15 , 16 , 17. 1 Tim. 6. ● Eccles. 1. 2. Can. 5. 10. Psa. 77. 22. Psa. 73. ● . Cant. 1. ● Cant. 8. 1 Ezek. 16 5 , 6. 〈◊〉 ● . 6 Iam. 1. 17 Iohn 13. 4 Psal. 10 ; 8 , 9. 1 Cor. 10 19. Hab. 3. ● . Isa. 27. 4 Psal. 103. 3 ● Pet. 4. 8 Psa. 89. 22 John 13. 1 Isai. 30. 21 Rev. 2. 19. Gen. 12. 3 Num. 24. 9. Job 5. 29 Psa. 61. 15 Pet. 1. 9 7. James 1. 2 3 , 12 Joh. 5. 14 Isa. 13. 2 Psa. 56. 8 Psal. 120. 2 Rom 8. 27 Psal. 20. 5 Psal 4. 7 Psal. 34. all Psal. 76 to 10 verse Prov. 13 12 Psa. 22. 14 Psal. 116. 3 ▪ 14. & 7 , 8 Joh. 15. 13 Psa. 84. 10 Psalm 116 7. Gal. 2 20 Iohn 2 18. Dan. 2 47 Psalm 2. 8. Heb. 1. 2 Prov. 8. 22 , &c. 2 Cor 1. 20. Rom. 5. 8 Deut. 32 4 Isa. 57. 15 Mat. 〈◊〉 . 29. Mal. 3. 2 Psalm 139 7 , 8 , 9 , 10 11 , 12 Rev. 4. 7 Mat. 28. 20 Phil. 2. 6 1 Ioh. 5. 7 Gen. 3 22 ●●●d . 24 Iohn 5. 14 ▪ 15 Gen. 2 2. 3 Heb. 4. 10. Gen. 2. 10 Gen. 4 ▪ 10 Gen. 6. 14 Gen. 8. 21 Gen. 9. 31 Isai. 54. 9 Heb. 3. 2 , 3 Iohn 11 17 2 Cor. 3. 6 , &c. Heb. 7. 26 &c. Heb. 10. 14 Heb. 7. 1● Heb. 9. 2 &c ▪ Num. 17. 8 Col. 1. 17 Isai. 57. 1 Cant. 1. 2 Cant. 1. 2 Cant. 2. 5 Cant. 2. 3 Cant. 5. ● Cant. 1. 5 Cant. 1. 16 Hos. 2. 3 Luke 1. 35 Luke 2. 16 Mat. 2. 13 Luk. 2. 47 Phil. 2. 7 Isai. 8. 18 Isai. 55. 3 Psal. 4. 8 Psal. 61. 2 Mat. 27. 33 Rom. 8 31 Mat. 8. 31 Matth. 4. 1 Matth 4. 1 Heb. 2. 18 Mat. 4. 3 Mat. 46 Mat. 4. 8 Mat. 4. 6 Mat. 4. 10 Luk. 23. 11 Psal. 22. 7 John 1. 11 Mat. 8. 20 Mat. 7. 27 John 4. 5 John 4 ▪ 5 Mat. 2. 37 Iohn 8. ●● Luke 4. 20 Mat. 8. 2● Mat. 26 5● Mat. 26. 65 Joh. 18. 22 Isa. 50. 6 Mat 27. 29 Mat ●7 . 25 Mat. 27. 4 Mat. 16. 24 1 Tim. 2. 12 Ioh. 5. 39 1 Pet. 4. 16 Mat. 15. 19 Psalm 119 116 Mat. 15. 9 Mat. 18. 6 Psal. 56. ● Iohn 13. 1 Mat. 16. 24 Heb. 6. 18 Iohn 6. 37 Iohn 17. 9 Ioh. 10. 28 Ioh. 6. 39 Ioh. 6. 39 Psal. 111 4. Heb. 9 Rom. 8. 9 Rom. 8. 17 Tit. 1 , 1 Rom. 8. 9 Heb. 6. 18 Heb. 6. 13 Isa. 54. 1● Heb. 6. 19 Rom. 8. 28 Mat. 7. 24 Mat. 26. 15 2 Tim. 2. 10 Heb. 6. 1 , 17 18 Iohn 17 9 Rom. 8 34 Heb. 7 25 Rom. 8. 16 Ioh. 10. 28 Heb. 6. 18 Ioh. 10. 11 Ioh. 13. ● Rom , 8. 28 〈◊〉 5. 8 1 Ioh. 4. 19 Ioh. 21. 17 Gal. 2. 20 Psal. 116. 17 Rom. 4. 5 Phil. 2. 7 Gal. 3. 14 Mat. 26. 38 Mat. 27 Isai. 53. 9 Iohn 〈◊〉 . 27 Mat. 2● 3 , 8 Luk 2● . 24 Mat. 27 Mat. 26. 45 Rom. 7. 4 Ioh. 16. 23 Rom. 5. 25 〈◊〉 4. 〈◊〉 5. 10 ●ant . 5 16 Cor. 16 〈◊〉 24 Acts 2. ●4 Rev. 1. 18 ● Cor. 5. 1 Rev. 1. 1● Heb. 1. 1● 1 Cor. 13. 1● 2 Kin. ● . 1● Rev. 22. 2● 
A28531	----	The second apologie to Balthazar Tylcken treating of the eternall predestination and election of God, and of the incarnation, or becoming man and person, of Christ, and concerning the Virgin Mary / written in the yeare 1621, finished the 3. of July by Jacob Behme, also called Teutonicus Philosophus ; Englished by John Sparrow. Zweyte Schutz-Schrift wieder Balthasar Tilken. English Böhme, Jakob, 1575-1624. 1661 Approx. 180 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A28531 Wing B3416 ESTC R14771 12255626 ocm 12255626 57415 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28531) Transcribed from: (Early English Books Online ; image set 57415) Images scanned from microfilm: (Early English books, 1641-1700 ; 860:6) The second apologie to Balthazar Tylcken treating of the eternall predestination and election of God, and of the incarnation, or becoming man and person, of Christ, and concerning the Virgin Mary / written in the yeare 1621, finished the 3. of July by Jacob Behme, also called Teutonicus Philosophus ; Englished by John Sparrow. Zweyte Schutz-Schrift wieder Balthasar Tilken. English Böhme, Jakob, 1575-1624. Sparrow, John, 1615-1665? [2], 62 p. Printed by M.S. for Giles Calvert ..., London : 1661. Translation of: Zweyte Schutz-Schrift wieder Balthasar Tilken. This work is also found, at reel 125:7, as the second title in: The remainder of books. London, 1662. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Tilken, Balthazar -- Theology. Jesus Christ -- Divinity -- Early works to 1800. Mary, -- Blessed Virgin, Saint. Predestination -- Early works to 1800. Incarnation -- Early works to 1800. Hypostatic union -- Early works to 1800. 2006-06 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Jonathan Blaney Sampled and proofread 2006-08 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The Second APOLOGIE to Balthazar Tylcken treating of the Eternall PREDESTINATION and Election of GOD and of the INCARNATION or Becoming Man , and PERSON of CHRIST and Concerning the VIRGIN MARY . Written in the Yeare 1621. Finished the 3. of July . by Jacob Behme Also called Teutonicus Philosophus . Englished by JOHN SPARROW . LONDON : Printed by M. S. for Giles Calvert , and are to be sold at his Shop at the Black-Spread-Eagle at the West end of St. Pauls . 1661. He that Beleeveth is certainly Foreseen . He that Beleeves not hath most Regardless been . He that Beleeveth , is certainly Elected . He that Beleeves not , hath's Election Rejected . A Letter Or a PREFACE To Herre J. D. K. Written when this Treatise was Finished . 1. ESteemed truly Honourable highly Learned Sir ; after my hearty desiring of the Grace , Love and Mercy of our Dear IMMANUEL , as also all temporall welfare of Body , for you , I will not conceal from you Sir ; that I have received and read the Book with the Appendix , and considered the Opposers understanding apprehension and Opinion , in the Love and Fear of God ; and sufficiently understand in what apprehension the Man runneth on ; and that he hath not at all in the least understood my Writings . 2. Also I very much Lament the Man , that he hath plunged himself into such a Lake , with the Election of God , out of which assuredly he cannot get , unlesse he learne to understand the Center of all things or substances . 3. Also he lamentably goeth astray concerning the humanity of Christ , and concerning his Mother Mary ; which Opinion , is quite contrary to our Christian or Spirituall Faith , upon which our Restored Salvation standeth . 4. But I desire from my heart , that this Man might become seeing , for he is zealous , for then his Zeale would be profitable : only the way which he now goeth , is an Open Gate to all vanity or Licentiousnesse , and despair ; and there must a severe accompt belong to such , introducing men into despair and vanity . 5. I desire he may be advised ; that he might become seeing , that he may at length acknowledge , the friendly Dear heart of JESUS CHRIST ; which hath manifested it self in our humanity ; * to seek and to save our poor lost Man. 6. For this vain frivolous reproach which he venteth against his Brother , is no Christian way at all ; it will not build SION but destroy it , if he will be comprehended under the seaventh † sounding of Trumpet , and be one among the * first fruits , then he must goe out from all reproachings , contention , and scorning , and seek only the heart of brotherly Love ; else all is Babel and a Fiction , even clamouring and Contending , and never coming to the Limit of our Rest in Christ . 7. I have a little presented it before him and other Readers , of my Writings , to consider of it ; since I see that not only my Opposer , but also others for the most part Persons of high Dignity , are thus perplexed with this conceit about the Predestination or Election of God , to try , whether this most difficult errour might be brought out of the Minds of many of them . 8. But I am entended to write an † Entire Book thereof , if I could but perceive that Men would not so spitefully oppose me ; without knowledge what spirits Child I am ; this I offer to you as learned and experienced Men to consider of , and entreat you , to ponder aright whence my apprehension and skill might come . 9. For you see and know , that I have not learned it , much lesse studyed or understood it aforehand , as the manner of simple Ideots or Layicks is , neither have I sought it , or understood any the least part of it but it is given me of the Grace of the Most High , in that I have sought his Love-Heart , to hide my self therein , from the Horrible Anger of God , and the Hatred or Enmity of the Devill . 10. Therefore I exhort and beseech you in the Love of Christ , to think of it , and rightly hold close to the Holy Scripture of the Spirit , and keep it rightly to the proof or Touchstone , with a true Christian Mind , and then your Eyes will be opened , that you will see and know it . 11. Though I doe not at all doubt concerning your Person Sir , for I look upon you to be a very honest Lover of God and of the Truth ; and I also hope , that my Mind which is so very exceedingly inclined towards you , will not deceive me . 12. For I stedfastly hope , and doe present it in my Prayers to God , that Sir , the Fair Garland or Crown of Divine Honour in the knowledge of the Wisdome , may be set upon you , that you might not need to use either Mine or others writings to the knowledge of God : but Sir you know in your self , as it hath also happened to me , out of what spirit I write , and use nothing else about it ; for it is written , * They shall be all Taught of God : † and know the Lord : * I will pour out my Spirit upon all Flesh ; also your sonnes and your daughters shall Prophesie , and your Young Men shall see visions . 13. Why will Men reproach then , when God powreth out his Spirit upon such a simple Man ; so that he must write above the Reason of All Men ; and higher than the Ground of this World is . 14. Deare Sir , it is done out of Gods Love towards you ; that you may see the Ground and roote of your School-Contention ; for many have sought but not at the right Limit or Place , whence contention is arisen to them , which hath filled the World , and hath almost quite destroyed all brotherly Love. 15. Therefore , God calleth you , with a higher voyce , that you might yet see , whence all Evill and Good Originateth , and proceedeth , because you should cease from Contention and Strife , and most highly acknowledge that which from the Times of this World hath been hitherto hidden , and is only manifested or revealed to the Children of the Saints . 16. But seeing it is shewed to me how your heart Sir is inclined to wisdome , therefore I speak sublimely towards you , and do hope , you will accept it in true Love , and understand it rightly as it is entended : I would I could give you halfe the Spirit of my knowledge : and then you would need no Writings ; although , I esteeme you wise , yet I will once brotherly salute you with this Writing , before the rough Winter of Calamity Come , which is upon the way . 17. If your Honour Love my Writings , I pray you to reade them diligently , and above all especially to lay them to the Center of All things or Substances ; and then the Three Principles will be very * easie . 18. I know and am assured , that if you apprehend the Center in the Spirit , that you will have such joy in it , as excelleth all the Worlds joy , for the Noble STONE of the wise Men , lyeth therein , it giveth certainty in ALL things , and releaseth Man from all incumbrance and perplexity , in the Strife and Contentions about Religion , and openeth to him the highest secret Mystery which lyeth IN himself : he bringeth his work which he is chosen to by Nature , to the highest PERFECTION ; and can see all things into the Heart : must not that be a Jewel above all the precious things of this World ? 19. If you should meete with any thing in my Writings that were unintelligible and too high , I entreat you to Observe it , and send it me in Writing , and I will render it in a Childish manner . 20. But since I observe you have a very sublime understanding , therefore I exhort and entreat you , in a right entention , as it is set before God ; that Men would enter into such a Life , and Live and Converse in the knowledge , that we may be found as First-fruits in the Lord in SION . 21. The Lord N. at N , if you did come into acquaintance with him , I entreat you to Judge of his Gifts , for he is zealous , and a great Seeker , God give him that he may finde ; and I entreat you to send the Inclosed Writing to him with the soonest , opportunity ; wherein you will do him and me a pleasure , also send this with it to the Lord N : or to N. that he may send it to him . 22. In respect of the venomous spitefull Pasquill or Libel of the unintelligent zealous Person , I have given † Three and twenty sheets in answer ; but have kept up that Answer to this time , that the Man might not be discountenanced , hoping that by the Information of Good People he would somewhat become seeing , and still I have forbidden it to be given abroad , that if it were possible , he might forsake his Malice or Malignity ; else if the Answer should be published , he would have small cause of boasting , as he supposeth to have by it ; in the meane time deliver this to be considered of a little by HIM . 23. If he will not be thus satisfied , to converse in brotherly Love , let him certainly believe , that where Gods Love is , his Anger is also ; that will shew him , that he will be ashamed thereof , and wish that he never had begun it : but if he will be quiet , then may this Answer , be laid up in some knowne place ; he may assuredly believe that I see further than he understandeth . 24. For , a Time openeth it self which is wonderfull , which in my Writings is enough signified , it certainly cometh , therefore earnestnesse and sincerity is necessary to be used . 25. Out of respect , and for Gods honour sake , I have friendly answered the knowne Person ; for I regard More the Children of God , viz : my Eternall Brethren , than my Vindication or Justification ; for , I willingly * suffer-reproach for the sake of Truth , and of the honour of Christ ; for it is the Badg or Livery of Christ , I send it to your honour , friendly , and Commit you , together with † all those that Love JESVS , into the Grace of Jesus Christ ; Dated the 3. of July , 1621. Jacob Behme . The INTRODUCTION To the Answer , To Balthasar Tylcken's aspersing Pamphlet , concerning some Points or Conclusions , in the Book of the Becoming Man or Incarnation of Jesus Christ , by him Opposed . JACOB BEHME Warneth his Fellow-Brethren . The Open fountaine in the Heart of JESVS CHRIST ; be our Quickening and Life , and let it bring us into his Light , in a Brotherly Love and Child-like Union ; that we may converse in his power or vertue , and love and know our selves in Him. 1. DEare Sirs and Brethren in Christ , in what dangerous Lodging , in the vale of * this Earthly Tabernacle , in Flesh and Bloud ; in the Kingdome of the Starres and Elements , we lye captive in the Opposition and assaults of the Devill , and in what Dangerous Wayes of the Devill in the Lusts of Flesh and Bloud , we use to walke , unlesse the bright Morning Starre of the Heart of Jesus Christ , awaken or arise in US ; is not sufficiently to be spoken or written . 2. How indeed , the World so altogether departeth from the wayes of the Divine Light ; and goeth grouping in the Dark ; neither will they suffer themselves to be helped , but doe only despise and scorne Gods Messengers , which are often sent to them from God out of his Love , to warne them of their ungodly wayes : this we all see and know alas too much , how the own self Reason from the Starres and Elements , layeth and setteth it selfe against the open fountaine of the Love , in the Heart of JESUS CHRIST ; and scorneth all that which God sets before them for a Warning and Teaching , as was done in the Time of Christ and his Apostles ; wherein the Reason-wise Schooles , not only Scorned the simplicity of the Persons that taught the Kingdome of Christ , but also despised all Wonders or Miracles , and held only their own dissembling Hypocriticall Reason to be true and right . 3. And as it was at the Time of Noah , before the Deluge or Floud , also at Sodom and Gomorrha , also at the time of the destruction of the Jewish people , also among the Heathen before Israel was brought out of Egypt into their Land or Country : when they drave them out and slew them : so also it is in this present Time , wherein all live in Strife or Contention and Opposition , and rage and rave , against God and the way of righteousnesse , as Mad-men , and yet alwayes Cry Here is the Church of CHRIST , avoyd such a one he is Mad or Senslesse and from the Devill . 4. And yet One party liveth as wickedly as the other , they carry the Name of God in their Mouthes for a shew as an Oath ; and yet their Heart sticketh full of Gall , venome , or poyson and bitternesse ; There is no feare of God in their Hearts , † their Mouth is full of Cursing , reproaching , scandalous deriding Blasphemies , there is no desire to Love and Concord , or unanimity in their Hearts , but Pride , State , Covetousnesse , and vaine voluptuousnesse , only that they continually list up themselves above Gods Children , and to obscure and overthrow their way which they walke , in , the Light of God , that their Teaching and Life might not be knowne , and that the Devill may continue to be Chiefe Great Prince in the humane Will and Government or Dominion : therefore they blaspheme scandalize and reproach the Children of God , and account them for Fooles , that they may remaine Covered in Obscurity . 5. And that which is more horrible , thus the Divine Omnipotence , must be a Cloake or Mantle to hide their wickednesse , wherewith they cover themselves , and mix Gods Will therein , as if Nothing were done without Gods Will , and that all of it is only Gods purpose or predestination , who from Eternity hath concluded in himselfe , what shall be manifested in the Time , whether it be Evill or Good. 6. Whereas , they yet understand nothing of God nor his Will or Substance , yes they are as blinde concerning it , as one that is born blinde is to the visible things of this World , as is cleerly discovered and presented to view in this aspersing Pamphlet , against the Book of the Becoming Man or Incarnation of Christ , and in his former Pasquil or Libellous Pamphlet [ against the Avrora ] that the poor confused Man , runs on so senslesly , and raveth against it , and yet hath no Ground or understanding in him at all , so that : I lament his great want of apprehension , and must have a great sumpathy or fellow-feeling with him , and doe wish from my heart , that God would once open his heart , that he might first see and understand e're he Judgeth . 7. For , the poor blinde Man , rejecteth many a thing in my Book , and sets even such a thing in the place thereof , as my meaning is , in the knowledge of it , which makes me wonder , how he is such a zealous Saul , and is zealous for the Law of God , and yet hath no apprehension of it at all in the Light of God : I wish heartily that the Light to Saul at Damascus might shine round about him , that he might become a Paul , seeing he is so zealous , then might his zeale , be profitable towards the furthering the Salvation of Man. 8. But so long as he is in such a way , as to blaspheme reproach and persecute , and so to rage in blindnesse as Saul did , he will effect nothing , but only rave against God to his greatest Condemnation , and will but confound those whom he thinketh to teach , and lead them deeper into darknesse . 9. For he hath conceived such an Opinion in his Reason , which it were much better he had never set it down in Paper : Also I am very much afraid , that Satan hath Cast his own self-Reason , without Divine Light , into such a Prison , and Captivated him with such a Snare , out of which it will be hard to break forth , and without the Divine Light cannot at all be done . 10. But now seeing it is apparent , that not only he but others also are encumbred and perplexed with the purpose or Predestination and Election of God , and doe thus represent the Omnipotence of God after such a manner , wherein they goe on in ignorance very confusedly , and understand Nothing of Gods Will to Good and Evill , much lesse doe they know what God is , from whence horrible Opinions are concluded of , and yet this Man in such confused Reason so shamelesly entendeth to disgrace and suppresse my Writings which yet have a far deeper Ground , then he ever understood ; therefore it shall be a little signified to him , to try whether he or another will thereby become seeing in God. 11. Not with entent to contemne but to instruct out of my Talent which is given to me of God : For men know very well that I am no Doctor from the Schoole of this World , if it were not given to me I should not understand it . 12. And though I did not so highly seek , yet it hath been given to me without my knowledge : I sought only the fountain of Christ , and understood Nothing of the Mystery what THAT was ; but now it is also afforded me as a Favour , to see the Substance of All Substances ; in which without the Light of God I should indeed be Blinde . 13. But seeing the Man with his Pamphlet annexed so my Writings , understandeth nothing at all of the Mystery of the Substance of all Substances , much lesse the Principles to the C●nter in the Principle ; and yet undertaketh to reprove my Writing , also with a strange understanding quite Contrary to my sence or meaning , and perverteth my Sence or Thoughts into a strange and very foolish understanding , only to bring sorth his conceits under such a semblance , which neither consisteth with the Ground of the Holy Scripture , nor with the Light of Nature ; therefore I am as it were necessitated to wash the Dirt from my sence and apprehension . 14. Seeing he begins so artificially , and drags the Scripture by the haire of the Head to it , that it must serve him as he will have it , let the Ground and Corner-Stone be where it will , whether there be such an understanding in the alledged Termes or Texts or No , only that he may bring Scripture and Letters , and exchange words with words , and thereby cloake his Erroneous meaning with such a semblance , so he doth but bring Scripture for it : and though many times in my Writings I handle not just that very Matter , that he would answer with Scripture , but bring clean another Meaning ; and that he perverts my sence to the quite Contrary , and thereby would make it suspected : therefore I will a little summarily and briefly answer him to his aspersed Objections ; Not in that Manner as to Contend with him ; but for those to consider of that read my Writings . 15. For a true Christian hath no Contention with any Man , about Religion ; he that contendeth about words , and despiseth his Brother , is blinde , and * hath not the Faith. 16. For FAITH , is not a Historicall conceit , but a right Life , the Spirit of God must be generated in the Center through the Principle of the Soul , and spring up in the Mystery of the Minde , and therein Rule and Shine , it must be Mans Will and Deed , yes , it must be his inward Life and understanding , and Man must be resigned into if , else there is no right Faith or Divine understanding in a Man , but only Fables and Babel , Contention and Clamour , to teare and rend , about the Husk and not enjoy the Kernell . 17. Therefore I say now ; Is Gods Spirit in my scorner ? why then is he a Scorner and Contender ? Hath he the Faith , why then doth he despise Christs Children and Members , whose Christianity is earnest and Sincere ? Christ said ; † Love one another , thereby Men shall know that ye are my Disciples ; Also , * Doe ye not judge , those that are within , God will judge those that are without ; Is he in the Spirit of Christ ? why then doth he despise the Spirit of Christ ? Or is Christ become at Odds with himself ? 18. O deare Sirs and Brethren , take it into consideration , and look upon the holy Scriptures rightly in the Spirit of Christ , and then ye will finde that a right true Christian hath contention with no man ; for † His Conversation is in Heaven , as Saint Paul saith : from whence he continually expecteth the Saviour Christ , that * Gods Kingdome in him may come and Gods Will in him be done ; † Christ is come to seek and to save that which is lost , what should then the Spirit of Christ in the Converted Man , will , otherwise ? An Admonition , also what the First Principle or the Dark World , is ; and how , the Fire is not the First Principle . 19. DEare Sirs and Brethren , I tell you in good will and faithfulnesse , as I have obtained Grace in the Spirit of Christ , * that a Divine Spirit dwelleth in no contemning and scorning derision or disgrace : but goe out from that , and tread the Contention in the Minde , underfoote , account it as Dung. 20. And seek the Life of God in Christ with earnestnesse , when you get that , you need no other Master to teach you , the Spirit of God will well teach you , lead you and drive you , yea he will teach WITHIN you : For it is written , † They shall all be taught of God : and Christ saith ; * The Holy Spirit shall receive of Mine , and make it knowne to you within you . 21. All outward Teaching , doth not lay fast hold in Man , unlesse Man cast his desirous will thereinto , how will it then take hold in the scorner , who bringeth an Envious opposition against the Spirit of Christ . 22. Deare Sirs and Brethren , doe but see and consider him , what the poor blinde Man in his Pride and State sets before him , he reproves that which he knoweth nothing of , and that which he hath no apprehension of , which I very much Lament that the Man runneth on thus without any Ground . 23. He begins to reprove , that I have written concerning the Great MYSTERY of the Eternall Nature , out of which the Third Principle , viz : the Outward World , with the Starres and Elements are become generated and Created , and yet bringeth nothing to Light , that Men may see , that he understandeth somewhat of the Ground , and Center ; he saith , The Word and the Wisdome of CHRIST , are the Mystery , viz : the Outpoured Glance of his Glory , in which every thing is Created ; who is it now that striveth with him about that , that † all things are created by God through his Wisdome ; I have in all my Writings written so ; and it needs not his Glosse or Exposition at all . 24. Only the Question is , out of what God hath Created them ; If he will say , that Evill , as also Earth and Stone , also all venomous or poysonous Creatures , and particularly SINNE , are generated out of the outpoured Glance or Lustre of his Wisdome ; then he speaketh as a blinde Man of Colours , which he hath never seene . 25. But , that he brings forth such a sad and miserable meaning , Men see , sufficiently , in that which he writes concerning the Will and Election of God , and so thrusts all into Gods Predestination , and drags the Scripture by the Haire of the Head to it , quite contrary to the Meaning of the Scripture : Oh that the Confused Man might come so farre , as first to learne to understand the Center of the Eternall Nature , and of all things or Substances , before he speak of the Great Mystery of all things or Substances and reprove those to whom the same is revealed or manifested from God. 26. If he will now put it so , that all things were in the Great Mystery of God ; then he must distinguish the Word of Love , and the Eternall Name of God ; from Gods Anger and fierce Wrath , in which he calleth himself * a Consuming Fire . 27. If he will say , that the Consuming Fire is Gods Wisdome and Love , then he will say , that Hell is Heaven , and that the Heaven , wherein Gods Majesty shineth , is the Darknesse ; If he will not admit , that the Center to the Fire of God , is an Eternall Darknesse , whereinto the Devill plunged himself , when he despised Gods Meeknesse . 28. If now this outward World with all things or Substances therein , is become generated only out of the Word of Love , out of the Holy Name of God , out of the Wisdome ; why it is then called , and is , Evill and Good , and moreover , a vale of Misery , full of anxiety and Toyle ? why then did God † Curse it for the sake of One Sinne ? 29. If it be the Mysterie of the Wisdome , why is it then without Divine Understanding ; but if it be not that , as he also doth not determine ; then I ask , what kinde of Mystery is THAT out of which it became Created , that it is Good and Evill whether is it an inceptive or beginning Mystery or an Eternall one , seeing the blinde Man will know Nothing of the Eternall Nature , and knoweth not nor will not distinguish the Cleere Deity from the fierce Wrath of God and the Eternall Nature : whereas he hath a true similitude of this in Fire and Light , and in whatsoever thing out of which the Fire burneth , if he did but see . 30. If he will not admit , that before the time of this World , there hath been a Mystery in the Eternall Nature , in which the Eternall Nature from Eternity in Eternity continually Originateth , wherein Gods Anger and fierce Wrath from Eternity becometh generated , wherein the fierce Wrathfull hard and Stern Property hath Generated Darknesse and a Mist or Cloud or Vapour ; and yet hath been like no Mist , but the fierce wrathfull Spirit hath had such a property , wherein all Evill is understood ; as also the sterne Earth ; Then let him tell me , out of what THAT is proceeded ; and tell me further , how the Life can subsist without the Fires property ; and whence the Fires Property Originateth . 31. Let him shew me another Center , then I have shewne him in the book of the Three Principles , as also in the Book of the Threefold Life of Man , and yet much more , deeply and fundamentally , in the Book of The Sin Poynts , of the Great Mysterie of the Substance of all Substances , concerning the Thr●● Worlds ; how they stand one in another as ONE , and how they Eternally support themselves , and each is the Cause of the Other , so that in the Great Mysterie there is nothing Evill , nor any thing without a Cause . 32. Let him first come into the Schoole , and learn the A , B , C , before he call himself Master , it is not to goe upon strange Feet , if one will speak of the Mysterie , to furnish or adorne himself with strange Masters or Artists , but to understand it himself ; himself to have the Spirit of understanding , or else to leave the Mysterie undefiled , and let those speak and write of it , to whom God hath manifested or revealed it . 33. His Tattle which he driveth on , with his drawing the Holy Scripture to it , taketh or reacheth not my sense and understanding at all : The Children of God speak in their apprehension and Gifts , not out of the Mouth of others , but their own , and I speak also not out of the Mouth of others , but out of my own : but out of One spirit we all speak , every one out of his own Gift ; what doth that availe the unintelligent , to whom the Mystery of God is not intrusted ? why doth he reprove us all before he rightly understandeth one of them . 34. Learne first to understand the Center of the Eternall Nature , and how to distinguish the Cleere or bright Deity from Nature , and learne how the Deity revealeth or manifesteth it self through Nature , and Learn what Gods Wisdome is , how it is the out spoken Substance of the Deity ; and what the Divine-Life is , and then what the Nature-Life is ; also what a Principle is ; e're he wittily subtillizeth : Let him first learne beforehand , what the Eternall Tincture is , and what the One Element is ; also what Paradise , and Heaven , are , what Evill and Good are ; Let him first goe into the Schoole of Pentecost ; that he may attaine that Spirit , in which only there is understanding . 35. But he must first * become a Fool , and then come to be Nothing , as the World supposeth , if he will attain the Spirit of the Mysterie , that God may be his Will and Deed , and then let him come , and I will speak with him of the Mystery , else let him leave my apprehension unreproved . 36. If he be a Christian let him Live in Love towards a Christian , and rejoyce in the Gifts , which God giveth us one among another ; why doth he brag and reproach so much , that sheweth him to be a Proud Man , let him deal Meekly , and I will meet him meekly ; if he understand any thing according to his Gifts , let him praise God , and not contemne that , which God giveth to another , if he can not endure to read it , let him leave it for those whom God hath called thereunto , to whom HE will reveale or manifest it . 37. Is not that a wonderfull thing ; that he will reprove the Three Principles , and understandeth not out of what Center and understanding the Spirit speaketh : he will begin the first Principle with the Fire , where then remaineth the Center out of which the Fire originateth ? 38. Let him tell me , how the Eternall Nothing introduceth it selfe from Eternity in Eternity , into an Eternall Center , and how the Eternall Nature from Eternity continually generateth it self ; whereby the Eternall Will , which is called God , manifesteth or revealeth it self from Eternity . 39. With this his half-mute , Description , he will not bring me into it ; but in My Book of the Six Points he will well find it , let him read that ; it is like , he will become seeing , if he but seek and begin aright . 40. When I write of Three Principles , then I understand Three Worlds , as First , the Center to Nature , the Dark World , in which the Fire , or the sharpnesse of the sterne Might originateth from Eternity , the Form to the Fire-Life , in which property Gods fierce Wrath and Anger also the hellish Fire is understood : from whence the Nature-Life Originateth , which is not called God , and though indeed it is Gods , yet it attaineth not the Name and Divine source or quality in its own Essence , as Saint John Witnesseth , Chap. 1. Vers . 5. Where he saith ; The Light shineth in the Darknesse , and the Darknesse hath not comprehended it , and this sheweth it self also in the Outward World , how the Light shineth or giveth Light in the Darknesse . 41. Now if the Fire be the First Principle , as he saith ; then let him tell me , whether the Darknesse cometh out of the Fire , or whether the Fire maketh Darknesse ; Also what that is which Maketh Darknesse ; and how all this thus generateth it selfe from Eternity in Eternity . 42. I suppose here , my Pamphlet Maker , will remain Mute , he will indeed be silent concerning it , unlesse he goe with Me into the School : but he should first put off the Click of Pride ; else this Schoolmaster will not receive him , he will have Children at School , which look and trust upon him : Not Lords . 43. When I write of three Principles , then I write of Three Worlds , of Three Eternall Beginnings , how they generate themselves . 44. I understand with or by the Principles , Not the Chaos , the Eye of the Aether , which dwelleth without Ground or Place in it self , but I understand , How the Eye of the Aether Manifesteth or Revealeth it self , through and with the Principles , and introduceth it self into Power Might Shining Glance and Glory , viz ; with Desire and Lust or Longing Delight ; where , in the Desire the first shutting in , is effected , which is a Darknesse , where the Desire is the first Center to Nature , which introduceth it self into the source or quality , into the perceptibility and perception , even into the Fire , viz : into the fourth Form , as is sufficiently Described in our Books , viz : of the Three Principles , also of the Threefold Life , also in the Second Booke of the Becoming Man or Incarnation of Christ , concerning Christs Suffering and Dying , and yet higher in the Six Poynts : to which Books I refer the Reader , and so in this Part , which the blind Man opposeth , it is not here expressed at Large . 45. Now if Gods Fire , which generateth the Glance or Lustre of the Majesty , be the first Principle ; and yet in the Darknesse , the source quality or Torment and Pain , and moreover the sterne Life , is generated , and also the Fire it self Originateth out of the Darknesse , viz : out of the sharpnesse , with the aspect or appearance of the Liberty in the Lust or Longing out of the Chaos ; then tell me now my Opponent , whether the Dark World be a Principle , or whether He or I be blind in the Mystery . 46. I know also very well that the Fire is a source or quality of Every Life , but I say that the Root of the Fire is Dark ; and that the Dark world is not called God , for it is an Enimicitious quality in it self ; a Cause of Nature . 47. Indeed it is Gods , and God who manifesteth himself , through the Dark World with the Fire , in the Light of the Majesty , is its Lord , for it becometh generated in the Desire of the Chaos , out of the Abysse in the Nothing , and in the Desire introduced into Darknesse , but the Lust or Longing Delight , of the Chaos , to the Revelation , taketh only thus its Sharpnesse and Fires Might to it self , and yet bringeth it self againe through the Dying in the Fire , wherein the Darknesse dyeth , understand the Darknesses substantrality , forth through the Fire into the Light , and maketh another or Second Principle , of another source or quality , viz : Joy Meeknesse and Love-Desire . 48. Thus the Dark-source or quality-Spirit , remaineth to be in it self an anguish and Paine , and is called Gods Anger and fierce wrath , and the kindled Fire in the Fourth Form at the Center , is called a Consuming Fire , whence God calleth himself an angry , Zealous or Jealous , fierce wrathfull , God. 49. And here understand Death and Dying , as also Gods Holy Kingdome , also his Anger or Kingdome of Hell ; viz : the Darknesse is the Eternall Hell or Hole wherein Lucifer Batheth himself , and into which the wicked Soul goeth ; and the fierce wrath to the Fire-Life is the right hellish Fire-life therein , and yet there is no farre distance from God , but a Principle only severeth them . 50. As we see a Similitude of this , in Fire and Light , where the Dark Matter in the Fire , Dyeth , and the Light shineth out of that which dyeth , and dwelleth in the Fire , and the Fire comprehendeth it NOT. 51. Also the Light is not of the Fires Essence quality source or Torment , for the Light giveth Meeknesse and an amiable * thing or Substance viz : out of that which before was a Dead Dark Substance , a Water and herein lyeth Mysterium Magnum the Great Mystery : My Dear Pamphlet-Maker , seek and you will find , knock and it will be opened unto you . 52. Your Conceit is a Dead understanding , as to the Mystery , if you be taught of God , then goe with me to the Center , and then I will shew it you in all the things of this World , yes in your very SELF : I will have nothing excepted ; wherein I will not shew you the Similitude of the Three Principles : Forbear your reproaching and become a Child , then it will be shewen you ; but I will not cast the Pearle under your Feet , know that , nor under None . 53. I have my knowledge and skill not from Conceit or Opinions as you have , but I have a living skill or knowledge in the visibility & Experience or perceptibility : I need no Doctor from the Schools of this World about it , for I have not learned it from them , but from Gods Spirit ; therefore I am not afraid of your Clamour and Scorne . Of a right Christian . And of the Divine Wisdome the Eternall Virgin that is no Genetrix . 54. DEare Sirs and Brethren in Christ , I pray be Schollers of Gods Wisdome , let none say of Himself , I understand it , we know nothing concerning God , what HE is ; but Gods Spirit must become the knowing in US , else our knowing is but Fiction , a continuall Confusednesse , a * continuall Learning and understanding nothing in the Ground of the Center . 55. What is it for me to speak much of the Wisdome out of the Scripture , and could repeat the Bible † without Book , and understood nothing of what the Wise Men have spoken , and out of what Spirit and knowledge ; if also I have not the same Spirit which they had , HOW then shall I understand them . 56. To such knowledge belongeth not Conceits , and to collect together a heap or abundance of Texts to his purpose ; THAT no Holy Man , or wise Man , hath done ; but a living Spirit out of God can See the Mystery , and converse in its own knowledge . 57. Gods Spirit must be IN the Reason , if Reason will see God ; there belongeth an humble resigned heart to it , not a Scorner in Reason ; where Reason boasteth it self to be enlightened , that is only a Sydereall or Starry Enlightening , to be so * sharp witted . 58. If any be a Child of God , then let him seek his Brother in the Love of God , and then I can trust him , but while he is a Scorner , he hath put on the Devills Vizard and Hood , and goeth about in Pride , he is no Christian , but a Mouth or Lip-Christian and Consufed Babel : as indeed such Books of Controversie or Contention and Hypocrisie are ALL Babel . 59. Let one shew another the Way of God , in Love , Humility , and in the Fear of God , as becometh the Children of God , then such Contemning would not exist in the World , whereby the simple Layick is seduced ; and totally ignorant of the Cause , falleth on in reproach and Contempt , against his Brother who is not of his Opinion or Sect of Religion ; and yet One in a Religion , which without Gods Spirit and Power , is but a conceit and Opinion , is as blinde as the other . 60. For the true Religion standeth not alone , in outward Words , in appearance or shew , but in Living active power , that one desireth from the Ground of his Heart , to performe to another what he knoweth he ought to doe . 61. It must come into deed , else it is but a Coloured or Painted faith a Historicall Babel ; where Gods Spirit is not , there is no Faith ; also no Christian ; but where that is , there it worketh cleere works of Love , he teacheth and reproveth Meekly , he is not puffed up and Scornfull ; as my Opponent . 62. He will needs write out the Ground of the divine Wisdome , & scorn my Explanation , which I have spoken from the Center , & Confirm himself with the Collected Texts of Scripture , & despiseth that which I have Written : That the Wisdom is a Virgin without Generating , that she is NO Genetrix , but that the Spirit of God is her Life and Generating , which Revealeth or Manifesteth in her the Divine Wonder ; and he will set that which is better in the stead thereof . 63. He saith , the Wisdome suffereth and Generateth ; and he collecteth a heap of Texts for proof : Who now is at odds with him in this : Not I : I say the same ; and he writeth but my words , but understandeth not my Sense or Thoughts , he is at Odds with himself . 64. I speak out of the Center , and he from the Substance that is Generated , I understand , that the Wisdome is not the Center or the Opener , but Gods Spirit is that ; I understand thus , to speak in a Similitude , that as the Soul in the Body , manifesteth or revealeth it self , through the Essence of the Flesh ; and that the Flesh had not the Might or strength if there were not a living Spirit in it : so also Gods Wisdome is the Out-spoken Substance , where through , the Power and the Spirit of God manifesteth or revealeth it self in Forms , understand in Divine Forms and Shapes in the Wonders . 65. It generateth or beareth indeed , but it is not the Divine Principle or the Center of the Genetrix , but the Mother wherein the Father Worketh . 66. And therefore I call it a Virgin , because it is the Modest Chastity and purity of God , and carrieth no Desire backward to the Fire ; but its longing pleasure or Lust of Delight goeth forward with or in the Revelation or Manifestation of the Deity . 67. She could generate Nothing if the Spirit of God did not work in her , and therefore she is NO Genetrix , but the Looking-Glasse of the Deity , the Spirit of God generateth in her ; he is her Life , she is his Chist , Cabinet , or Body ; she is the Holy Spirits Corporeity , in her lye the Colours of the Vertue , for she is the Out-spoken Substance , which the Father comprehendeth out of the Chaos , that is out of himself without besides beyond or before Nature in the Nothing ; and bringeth the same forth with the desire to Nature , through the Eternall Nature , through the first Principle , through the Fire of his Might , into the Second Principle , in the Divine Power , into the Light of the Majesty . 68. It is that which the Father , from Eternity in Eternity continually re-comprehendeth , which the Father who is a Fire and Light , introduceth into his Fire-Life , to the Center of his Heart . 69. She is the highest Substantiality of the Deity ; without her God would not be Manifested or Revealed , but would be only a Will , but through the Wisdome he bringeth himself into Substance , so that he is Manifested or Revealed to himself . 70. And therefore I call her a Virgin , being she is in the Marriage with God : so that she generateth without a Fire-life , for in her the Light or the right Divine Life , Manifesteth or Revealeth it self , she is a Virgin of the Modest Chastity and purity of God , and yet is in the Marriage with God. 71. Thou suttle prudent School or Vniversity from the Constellation , if thou didst here understand the Ground , thou wouldst NEED NO Books more , ALL lyeth herein , the Stone of the Wise Men , or Philosophers STONE , lyeth in this place , but first put off your rough Garment , and then you will see it . Of the Third Principle , which is the Bride of God : and how the Spirit of God is no Principle and yet is a Principle . 72. NOw when I speak of the Third Principle , I understand the Outward World : Then saith my Opponent , God hath made it through his Wisdome , and proveth it by Scripture ; and I say so to ; but I proceed not mutely , I say out of what ; for God hath given me the knowledge ; It is Not I my self that know it , but God knoweth it IN Me. 73. The Wisdome is his Bride , and the Children of Christ , are in Christ in the Wisdome also Gods Bride : Now then if Christs Spirit dwelleth in Christs Children , and if Christs Children be Branches on his Vine , and one Body with him also one Spirit ; whose now is the knowledg is it Mine or Gods ? should I then not know in the Spirit of Christ , out of what this World is Created , if he dwelleth in me , which hath created it , should HE not know it . 74. Therefore now I submit and will know nothing , so far as I am self , viz : in that part from the outward World , that he may know in me , what he will. I am not the Genetrix in the knowing , but my Spirit is his Wife or 〈…〉 which he generateth the knowing , according to the Measure 〈…〉 . 75. As the Eterna●● Wisdome is the Body of God , and he generateth therein what he will ; then now if he generateth , it is not I that doe it , but he in me , I am as Dead in the generating of the knowledg , and he is my Life , and indeed I have neither sought it or learned it : he inclineth himself to my Minehood , and my Ihood inclineth it self up into him . 76. But now I am Dead , and understand Nothing , but he is my understanding , therefore I say , I live in God , and God in me , and so I teach and write of him , Dear Brethren , and otherwise I know Nothing 77. Bear with my folly a little I pray , in that which I tell you , not for my own boasting , but for your Learning and knowledge , that you may know , whom you scorne and despise when you deride me , I will not hide it from you , but mean it heartily . 78. I have written of Three Principles , which are known in Me , but weakly , as a Scholler which goeth to School , so it hath gone with me . 79 , My Opponent writeth of Four Principles , and calleth the Spirit of God a Principle also , according to his meaning , though I bring no Controversie into HIS meaning about it , he may make Ten , for the Wisdome hath neither Limit nor Ground , but he neither understandeth my meaning nor his own . 80. Let him tell me , How the Holy Spirit is a Principle ; or what doth he understand by a Principle ? will he make the Cleere Bright Deity to be a Principle ? which is Eternall without ground and Beginning , which dwelleth in the Nothing , also possesseth nothing but only it self ? I can not speak so of the Principles ; but I speak of the Three Worlds ; in and with which the Incomprehensible Deity manifesteth or revealeth it self . 81. One of them ; with or by the wrought power in the Desire to the Eternall Nature , viz : with the Spirit of the Dark source or quality , through which the Will of the still Eternity sharpeneth it self , and brings it self in the Fire through the Light , and so the sharpnesse remaineth Eternally only in it self , and yet in the still Will of the Meeknesse thus receiveth a Cause , in the sharpnesse , to the Kingdome of Joy , and yet also remaineth not Essentially standing , with the Spirit , in the fierce wrathfull sharpnesse . 82. But the Root is a Darknesse , and the Spirit goeth forth out of the Chaos through the Root through the Fire in the Fathers Property , through the Second Center of the Love and Kingdome of Joy into the Light. 83. Now therefore that very SPIRIT which is the Life of all in every Substance or Thing according to its property , is NO Principle ; but according to the Eternall Nature of the fierce wrathfulnesse , it is a Principle . 84. Thus also the Second Principle , subsists with or by the Divine World , viz : where the Divine Power with 〈◊〉 of the Majesty is poured forth , which is justly accounted 〈…〉 THREE Persons . 85. But the Principle in the Fire , is to 〈…〉 , where the Dying is , and out of the Dying another Life 〈◊〉 , viz : out of the Fire a Light , and yet there is no dying , but a consuming source quality or Torment , and out of the Source Quality or Torment , the high triumphing Spirit existeth ; where then , Gods Love-Will , and Anger-Will , severeth it self into two Worlds , viz : into Light and Darknesse , and he is called God according to the Light , and according to the poured-out vertue or power of his Wisdome . 86. But the Eternall Divine Originall , is not in the Eternall Nature ; the Will to Nature is sooner , and THAT Will is the Chaos , wherein all lyeth , and the Spirit existeth out of that , and Manifesteth or revealeth it self with or by , Light and Darknesse , Therefore I call not the Spirit of God , a Principle : for it is without or besides all Beginnings , yet with the Eternall Beginnings , manifested or revealed with God in Trinity , though the Ternary also is in the Chaos : as is expressed in the Book of the Six Poynts . Wherefore the Outward World is a Principle of its own ; its Model is Eternall . 87. NOw when I Write of the Third Principle , then I also say , that God hath created all things through his Wisdome , but out of the Spirit which is called God , this World is NOT Created ; for it is called Evill and Good , and a Murthering Den of the Devill . 88. Also it is not generated out of the Divine Wisdome , but by or through the Wisdome ; the Wisdome is Not the Matter of this World , else I must call a Stone Gods Wisdome ; and Sinne also ; but it is generated out of the two Eternall Principles , of both Worlds Substantiality , viz : out of the desires of BOTH . 89. God the Father who is ALL , hath moved himselfe with the Creation of this World , that is , in the Formes of both Worlds , of both Natures , and hath created Angells , understand out of the Spirit of the Eternall Natures . 90. For , if a Spirit be to subsist , in the kingdome of Joy , then it must have the Center in it selfe , out of which the Joy Originateth , viz : the Center to the Dark World , which is the sharp might , else it would be a stillnesse , without Moving . 91. Therefore , when Lucifer contemned the Light , he remained in that part of the Darknesse ; for his Will went out from the Light , and would domineere in the Fires Might , whereby he angred God according to the Fires property , that is , in the Principle in the Fires property . 92. Thus I say , the Outward World is a Principle , that it hath a Life of its own , generated out-of both the inward Spirituall Worlds , viz : a Revelation or Manifestation of the First and Second Principle , a Model or Similitude of the Eternall Nature , comprized in the desire of the Eternall Nature , and Manifested with a Beginning , and included in a Time , which with the End goeth againe into the Eternity . 93. This Model or Time hath stood in Gods Wisdome ; which the Wisdome hath manifested through TWO Spirituall WORLDS , with the Moving of the Eternall Father , and that which is Revealed or Manifested , goeth out of both Eternall Principles , viz : out of the Light and Dark World ; and thus † the Light moveth in the Darknesse , and the Darknesse comprehendeth it not . 94. And herein lyeth the Drawing to Evill and Good , and here is that which the Scripture saith concerning the Will of Man ; * To which you give your selves as servants in Obedience , either to the Light of God , or to the Darknesse in the Anger of God , to that you are servant , and into that you goe , to which you are obedient , of THAT you are led and drawne , also Elected for children ; they are BOTH Gods , but the Light is only called God or Good. How the Soul is out of all the Three-Worlds , of its Might and Free-will ; of the drawing of the Father ; and what is called to Beleeve above Reason . 95. MY Opponent writeth , that the Soul of Man , is inbreathed into Man , out of the Mouth of God , and I have no Strife about that , and it needeth no Glosse : But I speak not blindly as he doth ; I say , out of the totall Wonder of God , out of the Center , out of the Will to the Eternall Nature , that is , out of the Chaos , and out of the Eternall Nature , that is , out of the two Eternall Principles , out of Darknesse , Fire , and Light , a totall Image and Similitude of the totall Deity of the Substance of all Substances . 96. And I say , that the Spirit of God , hath inbreathed it selfe , according to all the Three Worlds properties , for it is the Life and the Spirit of all Substances , in every Substance according to its property . 97. For , before the times of this World , there was Nothing , no Life without him : but it is as the Scripture faith ; † With the Holy thou art Holy , and with the perverse thou art perverse . 98. In the Holy or Saints he is the Divine Kingdome of Joy ; and the Divine Life ; but with those , which incline their will into Gods Anger in the Darknesse , he is Gods Anger-Spirit . 99. Indeed God himselfe is ALL ; for from him all is proceeded ; why then doe we longer Contend so much about God , let us strive after that which is Best , after Love , then we become Children of Gods Love. 100. Why will you * Deny Man Free-Will ? surely his Soul is created out of the highest Omnipotence of God , and hath Divine might or strength , if it entereth into the Love of God ; as Christ teacheth us ; † That we should not only doe such Wonders or Miracles as he did with the Fig-Tree , but much greater ; if we had but Faith , then we could with one word , cast the Mountaines into the Sea. 101. He hath indeed told us he would give us Faith ; for he said ; My Father will give the Holy Spirit to them that ask him for it ; his words Must be true , and whosoever speaketh against them , are Lyars : Moreover , he saith ; † He was come to call Sinners to Repentance , and not the Righteous . 102. What folly is it to make or set and impose Election upon Man , and take away his Free-Will : hath not the poor Sinner Free-Will ; that he CAN Come ? Why then doth Christ * call them to himself ? Math : 11. 103. You say with the Scripture , † There can none come to him , unlesse the Father Draw him : very right , I say so too : * It lyeth not in our doing willing or running ; but in Gods Mercy ; He draweth whom he will , and hardeneth whom he will ; it is all right ; but you are Blinde ; and understand it not aright . 104. If it lay in Man , then did Salvation stand in Mans strength or might , to become saved through an Opinion ; as , or how , he will , and though likely , the old Evill Man which dyed in Adam , continue . 105. Therefore , † when we dyed in Adam , then we lost the own selfe 〈◊〉 , and lay in Gods Mercy : and it was instantly said ; * You must become borne of God againe , if you would see God. 106. Now at present after the Fall ; we have no power as to the kingdome of Heaven , to meddle with it : but if we obtaine the Spirit of Christ , which hath of Grace generated it selfe againe in our Souls , then † the kingdome of Heaven suffereth violence , and the violent snatch it to themselves . 107. It is not in our ability , that we snatch it to our selves , but the ability is Gods , who hath introduced it againe through Christ into us ; we cannot take it with force and own-selfe Right , but of Grace it is promised to be bestowed . 108. Now it lyeth not in that we hunt after it in own selfe-reason , and willing to take it ; but it lyeth in this ; that we cast our selves againe into the Bosome ; viz : into the Becoming Man or Incarnation of Christ ; viz : into our New Mothers Body or Womb ; viz : into a New Becoming Man or Incarnation : that we with our Will be in the Obedience of Christs Will , that we become Nothing ; viz : nakedly and barely a glimps or Seed of a Will , that Christ became our Will , and his Becoming Man or Incarnation be our Becoming Man or Incarnation , his New-Birth out of God and Man , our Birth out of God and Man ; his slaying of the Anger of God in the Center of the Soul ; our slaying , his Resurrection our Resurrection ; his Eternall Divine Life , our Eternall Divine Life ; then it is really so ; that * whosoever cometh to me , viz : into my Becoming Man or Incarnation , that is , into me , him I will not thrust away . Also , † my Lambs are in my hands , none can pluck them away out of them ; and the Father who hath given them to me ; is greater than all ; Land the Father are one . 109. Deare Brethren and Friends , doe but understand the Drawing of the Father aright , it should not so be understood , that God hardeneth any , who desireth to convert from Sinne ; but those who doe not desire that , the * desire standeth in our Will , but the Conversion standeth in Gods Mercy . 110. But now he hath promised the Mercy out of Grace , to the desiring Will : for he saith ; † Turne to me , then will I turne my selfe to you ; Also , * Knock , and then it will be opened unto you , seek and then you will finde , ask and then you will receive : What sonne is there that asketh his father for an Egge , and he giveth him a Scorpion : Can ye that are Evill , give good gifts to your Children , how much More my heavenly Father . 111. † Wilt thou now say , God hardeneth thy Heart and Will , that thou canst not ask ? prove that out of Scripture ; or wilt thou say , thou canst not beleeve ? that is also NOT true . 112. Canst thou not beleeve ? then cast all thy Sinnes into the becoming Man or Incarnation of Christ , into his Spirit , and be in him as Dead ; † let HIM in THEE beleeve , how or as he will ; why dost thou long take care or perplex thy selfe about strong Faith which overthroweth Mountaines , it standeth not in thy power , to beleeve SO. 113. Only take care about a true earnest sincere Will , goe out from Sinne , and strive against Sinne in Flesh and Bloud , desire it no more , become its Enemy , have Enmity against it , let God make of thee and beleeve in thee , as strongly , as he will : depend on God , and wrestle with him , as Jacob did the whole night , who then said ; * I will not let thee Goe unlesse thou blesse me ; and David said , † Though it continue all the Day , and in the Night , and againe till the Morning ; yet my heart shall not give over . 114. This is really , to beleeve above all Reason , when the Heart receiveth no Comfort , and yet dependeth on God ; and saith in the Will ; LORD , LORD , I will not leave thee , whether thou cast me into Heaven or Hell , I will not forsake thee ; for thou art mine and I am thine : I will be Nothing in thee , make of me what thou wilt . 115. Deare Brethren , observe it well , * This storme and force , at last breaketh Heaven and Hell : whereof my Opponent as I understand , in his very lamentable Writings , knoweth nothing at all . 116. He saith , Man should stand still , and expect what God will doe with him , whether he casteth him into Heaven or Hell ; Man cannot prevent or hinder it , it is concluded in Gods predestinate purpose , or Councill ; whether he will cast every One ; O the Most Lamentable Place , and Miserable Faith , God pitty us , that we suffer our selves to be so blinded . 117. If we cannot come to God , why then doth he bid us to Come , Christ indeed saith ; † he came into this world to seek and to save poor sinners ; also , he came to seek that which is Lost ; viz : the poor condemned Sinner , whom God had cleerly drawne into the Darknesse , and firmely included therein , and Chosen him to be a Childe of Darknesse ; the same is Christ come to seek , and to save , and not the Righteous , who is honest or pious beforehand , look upon the Father of the Lost or prodigall Sonne ; how he did with the Swineheard ; who had spent his heavenly Goods , with the Devills Swine . Of the Grosse Errour of Balthasar Tylcken , Concerning the Seed of Adam upon which he buildeth his Election . 118. MY Opponent will make TWO Seeds in Adam , out of which Naturally two sorts of Men become generated from the Mothers Body or Womb , one out of the Seed of the Woman , and the other out of the Seed of the Serpent , therefore God Loved the One , and forsooke or hardened the Other ; and will prove it with Cain and Abel , also with Jacob and Esau : upon which he buildeth the Election . 119. But I tell you Deare Brethren ; if at that time when he wrote such Blasphemy against God and Mankinde , he had been asleep , how happy had the time been : thus he maketh of the Image of God a twofold Image , out of One Seed Two Seeds ; One party he ascribes to the Devill , viz : to the Serpent ; and the Other to the Womans Seed . 120. But I would ask him , Whether Cain and Abel , as also Jacob and Esau , were both conceived from the Seed of Father and Mother ; or whether at the Time , when Cain became conceived , there was in that very Seed in Adam and Eve , out of which he became conceived , a meere fleshly Essence , as he giveth forth ; then must even the Devill have wrought or effected that very Seed in Adam and Eve , for which , God , out of his predestinate purpose hath rejected him ; or let him but tell me , who wrought or effected that same Serpents Seed in Adam and Eve , of which he speaketh : being he will not permit him to be Good and Evill according to the Two Inward Worlds , and so maketh a Totall Seperation . 121. O thou totally blinde lamentable miserable Reason ! be but advised ; The Doore of Grace standeth yet wide open , doe not thus seduce the Children of Christ , * Whom Christ hath purchased with his precious Bloud ; who there saith ; † Come all to me who are heavy laden with sinne ; observe yet the Center , and the Ground of the Will of God , look upon the Center . 122. John saith : * The Light shineth in the Darknesse , and the Darknesse Comprehended it not ; doe you not understand this ? when Adam was in his Innocency , then his Light also shone to him in the Darknesse , and the Darknesse comprehended not his Light ; but when he Imagined after the Darknesse , that is after Evill and Good , then the Evill , quenched out his Light to him ; and the Darknesse became manifested or revealed on him , then the Divine Substantiality dyed to him , understand , the Divine Bodyes , or heavenly Fleshes Substantiality , and the outward Spirits , and the outward Elementary Fleshes Substantiality , awakened or arose ; and gat a beastiall property . 123. Also together in that beastiall property , awakened or arose the Spirit or source or quality of Darknesse , viz : the First Principle in Gods Anger ; and so he dyed to the Angelicall World , viz : to Paradise , and awakened or arose to the Outward World which is Evill and Good , out of the Two Inward Spirituall Worlds . 124. The Dark World should not be manifested on Man ; for the Light , understand the Divine Light , shined in Adam in the Darknesse , and the Darknesse , viz : the first Principle could not Comprehend the Light ; but when Adams Imagination went thereinto , † then the Darknesse Comprehended the Light : and all the Three Principles were stirring and manifested or revealed in Adam . 125. For , Adam would be as God , and know Good and Evill , which God did forbid them ; that they should not Eate of Good and Evill , else they would dye , but the Devill perswaded them , they should become wise thereby ; yes wise Indeed ! so that , when their Eyes became opened , through their Imagination and Earthly Eating , that they knew the outward beastiall property , which became manifested or revealed on them ; * the poor Soul was ashamed and is still ashamed to see the Beastiall Property . 126. The Outward Body on Adam , was indeed before the Fall , but not Manifested or revealed to the Soul , as now at present the Kingdome of Heaven is in us , but to the Soul in its outward Part in this World not Manifested or revealed : A Childe of Christ , liveth at present in this World with the New Birth in Heaven , and the Eye of the averted or Reverse Soul , seeth it not : but the Eye IN Christ seeth it . Why God hated Cain and Esau , and loved Abel and Jacob , and which are those lost sinners that Christ is come to save . 127. DEare Brethren , doe but understand it aright : Cain was not begotten out of a totall Devillish Essence , out of the Serpents Seed , but out of the Essence of all the Three Principles , of all the Three Worlds , for as Adam was after his Fall so also was his Seed . 128. But know this ; when Adam fell , then came the Three Principles together in Adam , into Strife one with another , viz : Gods Anger-Kingdome , Gods Love-Kingdome , and this World Kingdome : Cain was Comprehended in the Anger-Kingdome , and Abel in the Love-Kingdome ; therefore rightly said God of Jacob , * Jacob have I loved , and hated Esau ; thus also it was with Cain and Abel , Cain had comprehended the Anger-Kingdome ; viz : the First Principle in the Essence in the Seed in the Mothers Body or Womb in the Wrestling , and Abel Gods Love , viz : the Second Principle ; And now Cain was of an Evill kinde or Condition , and Abel honest or vertuous . 129. Now , see Deare Brethren ; when Cain and Abel Sacrificed , then God , that is Gods Love and Meeknesse ; viz : the Second Principle , † savoured Abels sacrifice , but Cain's God would not accept : then Cain was in fierce wrath against his brother Abel : there ye see the Strife between the two Eternall Principles , between Love and Anger in both the Brothers in Man ; how the dark fierce wrathfull Kingdome , is become also manifested or revealed in Man ; then said God to Cain , * Why art thou in fierce Wrath ? Is it not so , that when thou art honest or vertuous , thou art accepted , but if not then Sinne resteth before the Doore ; but rule thou over it , and let it not have the authority or preheminency . 130. Here observe : God said Rule over sinne ; let it not have the preheminency or power : Had there not been in Cain , wherewith he could rule over the Evill , then God had not bid him doe it , though likely the Anger in him was mightier or stronger than in Abel ; yet he was not therefore altogether begotten out of the Anger 's Essence , but out of the THREE into ONE : Christ is come to seek and to save that which is Lost , as himselfe saith , and not for the sake of the righteous . 131. Now who are those that are lost , Cain , Ishmael , and all poore Sinners comprehended in the Anger of God ; who were † lost from their Mothers Body or Womb , for their sakes is he become a Man or Incarnate , and calleth them all to him , they should come whosoever will , they should seek , pray , and knock , and he will give them the Holy Spirit ; and if they come there is more joy , at one alone lost Man comprehended in the Anger of God , among the Angells of God in Heaven , than at Ninety and Nine Abels or Jacobs , which need no repentance , which became comprehended in the Love in the wrestling-wheele , in the Center of the Three Principles . 132. God loved Jacob , understand , he was comprehended in the Mothers Body or Womb , in Gods Love , which co-worketh therein , and Esau was hated , for the Anger had comprehended him : But now the hate is not so to be understood , as if God would not have the lost Sinner ; No , but for the sake of the Sinner is God become Man , and Come to call the poor Sinner to Repentance , and to the New Regeneration , out of the Anger in the Soul. 133. And Christ said , thou wouldest Not ; * O Jerusalem , Jerusalem , how oft would I have gathered thy Children together as a Hen gathereth her chickens under her wings , and thou wouldst not ; Also , † How faine would I eate of the Best Grapes ; but I am as a Vine-gatherer that Gleaneth . What the hardening is : And how the Love of God warneth the Sinner : Also how the Love of God is as well Omnipotent to preservation as his Anger is to Destruction . 134. Question . NOw saith Reason , What is THAT Now which Willeth not ? Seeing God calleth the Lost Sinner , and willeth in Christ to have them , and new Generate them ; is that the Fathers Hardening ? Answer . Yes indeed it is his Anger 's hardening ; and the Devills Will ; understand it is the Dark Worlds Will which hardeneth Man , but it cannot doe that TO Death , but as a Dark Night . 135. But what doth Gods Love , viz : the Second Principle ; to that Man ? It complaineth very often IN the Heart , when Man desireth Sinne : and saith commit it not , or doe it not : Gods Anger , will burne in thee ; feare Gods judgement , and it warneth Man of his wicked wayes ; now if he followeth the Free-Will and Converteth : then it is rightly said : To the Honest or vertuous ; that is so long as he is honest or vertuous , the Light must arise or spring up to him out of Darknesse , and then the Light beginneth to shine in the midst in the Darknesse . 136. But if thou sayest ; He cannot convert , it is impossible ; then thou speakest in the Might or Strength of God , and against all that which Christ saith : he came for the sake of lost Man , because he would seek and save him ; should then Gods Anger be greater than his Love ; Christ hath undeniably , broken the hard Death and fierce Anger of God in pieces ; which held us captive in the Center of the Soul , to the bands of the Dark World , viz : of the First Principle , and * made a shew in Triumph of Death in the Soul , on the Crosse , so that the Scripture in the Spirit of Christ saith ; † Death where is thy Sting ? Hell where is thy Victory ? the Snare is broken and we are delivered ; thus singeth the Church of Christ . 137. Dear Brethren , I will ask you ; what Profit is there in all Teaching and Preaching , if GOD doe harden Mans heart , as my Opponent saith ; that he can not understand , and receive it in ; What need Men Preach to the Righteous , who run their Course without it ? But Christ saith , he came for the sake of the poor lost Sinner , and not for the sake of the Righteous , which need not Repentance : Doe you not see , that Christ Drave the Devill out of those that were cleerly already possessed of the Devill ? and received them for Children : Also , Out of Mary Magdalen the great Whore. 138. Though now indeed the Scripture saith : * He hardeneth whom he will , that is meant of the Stubborne arrogant Sinner ; who sinneth against Grace , and doth but ●●arn God under a flattering hypocriticall shew ; he flattereth him with the Mouth , and his Spirit entendeth only falshood and wickednesse , from those he withdraweth himself at the Last , and letteth him goe on in his flattery and hypocrisie ; who will help him , who taketh his own Will in for a helper ; Would he be helped , then must he goe out from his own Will , and be resigned up into God. 139. Then thou sayst ; † God is Omnipotent ; and may he not doe with Mans Will , what he will ; It is he which is Potent in all things ; * Who will Contend with him ? as the Scripture saith ; and my Opponent urgeth that mightily . 140. Hearken my Opponent : you are much too young for that matter : Learn first what God is : What his Will in Evill and Good , is ; thus there is a Chain fixed in Reason ; but know also : that Heaven is against Hell , and Hell against Heaven , the Anger against the Love , the Darknesse against the Light ? What doe you here mean concerning God ; if I should speak after your manner ; that God is Mighty to do all in all things : as indeed it is true : then must I say , that God is ALL , † He is God , He is Heaven and Hell , and is also the Outward World , for * from him , and in him all things Originate : But what doe I effect by such Discourse , which is no Religion ; such a Religion the Devill receiveth into himself , and would be Manifested or Revealed in all things , and be Mighty Potent in all . 141. Then thou sayst : Thus God is at Odds with himself , being he is Evill and Good : O thou Dear Reason , learn the Center here , or stay at Home with thy Teaching and Writing : Behold ! I tell thee this : If there were no Anguish , there would be no Fire ; if there were no Fire , there would be no Light ; if there were no Light , there would be neither Nature nor Substance ; and God would not be Manifested to himself : What now would there be then ? A Nothing : when thou wilt come on to the Center , then thou wilt see it : Concerning this very high Article I referre the Reader to the Book of the † Six Poynts concerning the Three Worlds : there he will see what God is : and what his Will and Omnipotence is , and what is called God. 142. For if his Anger be Omnipotent to destroy , then is his Love also Omnipotent to preserve : if this Contrariety were not , there would be no Life ; and there would be no Good , also no Evill ; For if there were No fierce Wrath , there would be no Moving ; thus the Substance of all Substances is a continuall . Working Desiring and Fulfilling ; the Fire Desireth the Light , that it may get Meeknesse and Substance , for its burning or Life ; and the Light desireth the Fire , else there would be no Light , and it would have neither Power nor Life , and they both Desire the Dark Anguish else the Fire and Light would have NO Root , and all would be a Nothing . 143. Therefore I say unto you now 〈…〉 God 's Love is as Great as his Anger , his Fire is as great as his Light ; and his Darknesse as great as * either of the other ; it is all alike-Eternall without beginning and it beginneth it self from Eternity with or by the Darknesse ; and bringeth it self from Eternity to the Darknesse into the source or quality even into the Fire , and in the rising up of the Fire , is the Eternall Death ; where the Darknesse and the Light seperate themselves , each into a Principle in it self ; and the Light also it self possesseth it self ; One dwelleth in the Other unapprehended by the Other ; there is in Eternity no parting asunder : those that dwell in the Darknesse see not the Light , and those that dwell in the Light see no Darknesse . What God is ; and how without the Darknesse all would be Nothing : and in what Manner Man hath Ability or Strength to goe out of Evill into Good and out of Good into Evill . 144. THen , saith Reason , what is God then : Or who is God , when it is said : God hardeneth Mans Mind ? Behold he is All , but the Light alone is called God , for in the Light is Power or Vertue , Love and Meeknesse or soft gentle Substance ; and in the Fire , horrour Might and Life . 145. Then thou sayst ; thus the Darknesse is a Cause of the Deity ? NO : but God would not be Manifested or Revealed , and there would be no Nature nor Creature without the Darknesse ; neither thick nor thin , or Dense nor Rare , neither Colour nor Vertue . 146. God is indeed without besides or beyond Nature , but without Revelation or Manifestation of any Forme : through the Eternall Nature he Manifesteth or Revealeth himselfe , in Trimity , and with the Wisdome in Wonders , and with the outward Nature Manifesteth or Revealeth the spirituall Worlds : viz : with the Time the Eternity ; but whatsoever hath its beginning out of Time , passeth away with Time , and its Shadow remaineth in Figure according to the property of BOTH the Eternall Worlds : as it wasbefore the Times of the World. 147. Therefore Observe now : † Gods Anger maketh the Dark Mind * full ; and Gods Love maketh the Light Mind full ; † For whosoever hath to them it will be given . 148. But now all standeth in strife : the Light against the Darknesse , and the Life against the Death , and the Death against the Life . 149. But * Man is out of the great Substance of all Substances ; and in him is the Strife ; now if he be Captivated in the Evill or Malice , then he cannot avoyd the Great Evill ; unlesse he fall into Death ; that is into the Nothing , then he is free from the Turba ; or Wrath ; and falleth into Gods Mercy ; for his Will goeth again into that out of which it is Existed in the Creation at First ; viz : into the fore-seeing or Predestination in CHRIST JESU , before the Foundation of the World was laid ; there it is at the Limit and fallen again into the Fiat , and so Christ conceiveth or receiveth it . 150. For , † the Men were Thine , said Christ ; and thou O Father hast given them unto Me : * and I give them the Eternall Life ; Father I will that they be where I am . 151. But whosoever remaineth in that which is his own ; as he is † Born or generated to this World ; he remaineth in that ; as he is apprehended in the Wrestling-Wheele in the Center of the Lifes Springing up : Now therefore it stands FREE for him ; to goe out of the Good into the Evill ; and out of the Evill into the Good. 152. NOT that he hath the Power , to make himself a Child and Heir , that is done out of Grace , but the Maker standeth ready for him , and waiteth for him Every Hour , to Evill and to Good ; Hell desireth him , and Heaven desireth him , both Desires stand ready for him and open in him ; ALL the Time of his Life ; he hath Hell and Heaven in himself ; if he goe with his Will out of God into Reason , in Flesh and Bloud , then is he IN or upon the Ground or Foundation of Hell ; which will when the Light of the SUN extinguisheth , be manifested on him : but if he demerse himself out from fleshly Reason ; in Resignation , into God , then he is IN Heaven ; All lyeth in the Will : Whithersoever the Will entereth , thither Body and Life or Substance must after it ; and THAT , in Man is FREE . 153. Hath Man Might or ability , with his Will , to demerse himself into Gods Anger ; as my Opponent acknowledgeth ; wherefore also not into Gods Love ; * but he cannot Make himself a Child ; he goeth only with the Will into the Matrix , and then the Divine Fiat apprehendeth him , and Maketh him One : Indeed he can not make himself a Devill , the Hellish Fiat according to the Dark Worlds Property Maketh him One , when he doth but give his Will up thereinto . How Balthasar Tylcken is the Devils Advocate : How the Devill doth assault none More with Despaire , then the Children of God ; also Concerning firme Confidence of the Faithfull . 154. MY Opponent saith , The Soul is proceeded out of the Mouth of God , and it is true ; but if it be proceeded out of the Mouth of God , then it is proceeded out of the Divine Omnipotence , why then doth he take away the Free Will from it , It hath Free-Will in Evill and Good ; he speaketh so much , as if I should say ; I can think nothing that is Good , I can never frame any good Will in me , to doe any Good. 155. But the Scripture reproveth him and saith thus ; Say not in thy Heart , if I Sinne , God hath done it ; for the Fift Psalme 5. † Thou art not a God who art pleased with wicked Matters : And in Ezek. 33. * As true as I Live , I will not the Death of a Sinner , but that he Convert and Live. 156. But he saith , God hardeneth him out of his Predestinate purpose , so that he cannot Convert ; who now shall be righteous , the Prophet or my Opponent ? The Scripture answereth thus ; It is much more so , that † God is true and every Man a Lyar. 157. My Opponent sets it down evidently , and giveth it forth to be so understood , that God willed the Fall of Adam ; if the Magicall Paradisicall Birth had not pleased God , else would Gods Majesty not have become manifested or revealed ; if that were true , then God were unrighteous , in that he did forbid Adam to Fat of Evill and Good : why then will God Judge me for it ; and account or impute that for Sinne , if I doe what he willeth to have . 158. But I say , the Devill willed to have it so , that Man should Sinne , and that the Earthly became Manifested or Revealed in Him , of which he is ashamed ; and my Opponent thereby affordeth the Devill a right Advocate , which I verily : Lament , that this Man speaketh even the Devils Words and Will ; and so casteth a Snare of Despaireing , on to Mans Neck ; he giveth so much to be understood ; that Man † cannot be saved , though he would never so fain , unlesse he be Elected to it ; that is assuredly the Devils Doctrine and Word . 159. Where will the Tempted remaine , when the Devill assaulteth him and saith : Despaire , thou art Not Elected of God , he should by that Doctrine Despaire and say , I can doe no more , if God will not have me then thou mayest take me away . 160. And yet he is so Holy , and tickleth also some dissembling Hypocrites , and saith in the Pasquill or Pamphlet , It is a great Comfort to the Children of God , viz : To the Elect , when they find by themselves , that they are Elect Children of God. O how many dissembling Hypocrites would not lye under this Mantle , if Sinne Sleep . 161. O alas , Miserable Doctrine ; O man , open thy Eyes wide and beware ; the Church of Christ singeth ; Wo er ist am besten mit , da will er's nicht entdecken . Where he is most pleas'd with Man , he will not alwayes show it . 162. Whom doth the Devill assault with Despair , but even the Children of God , that they might not be manifested or revealed , and God often hideth himself , that they might cry aloud anxiously to God , for so the Noble Pearl-Tree groweth . 163. He often sheweth himself strange to his Children , so that they can oftentimes fetch no Comfort : as the * Canaanitish Woman , when he likened her to a Dog , only that the Faith and earnestnesse might become greater in the Storme , he letteth the heart even Quake or Tremble , that the Earnest may become great . 164. Now if doubting thus seizeth upon a Man , then with this Man he must Despaire : It standeth written , † God willeth that all Men should be saved . Which now is true ? your Cripled Election or Christs Promise ? 165. The Apostle saith , * It is a precious worthy Word , that JESUS CHRIST , is come into the World , to save all poor Sinners : Who hath now the Right ? I will remaine by the Words of my Saviour , and will beleeve , that † Nothing , whether it be High or Low , whether Power or Principality , whether Hunger , Nakednesse , vengeance , Perils , also No Creature can tear or seperate me from the Love of God which is in Christ JESV . 166. And if all men did say , thou art dainned , and if my Heart also did say it , yet I will not beleeve it , but demerse my self into Christs Sufferings and Death , and let the Death of Christ make of me what it will , if I must be in Death , then will I be in his Death , and in no other ; but seeing his Death , is become an Eternall Life , * therefore I shall well remaine in him , let who so will Elect me there , I Bled or choose my Saviour Christ : my Will shall remaine in him ; though the World in Gods Anger make of the Outward Body what it will ; when I have him ; then I ask not after Pope , Turk , Emporour , Devill , Hell , nor Heaven : he is my Heaven , I will be Dead and a Nothing ; that he may live in Me , and I in him ; and if Body and Soul should break in peeces , yes I will not depart from him ; what now will the Mo●●ion or Proclamation doe to ME ? 167. I have Elected to my self , my Saviour , and he hath Elected me , even before I was , I beleeve NO otherwise , let any Teach or Write what they will ; he that will venture and try it with me shall find it by 〈◊〉 : I am sure it is the right way , therefore I speak and write thereof ; for it is my Passime and I rejoyce that I shall come to this , that I shall be delivered from the † Opponent of the Anger of God. 168. Therefore I say to my Brethren , what the Lord hath said in Me ; whosoever will goe along , lee him come , he that will not , but will look upon many Elections , and expect till the Spirit of God fall upon him and draw him let him stay there till that bosome , if he will not labour and Work with God in his Vineyard , then he hath also no Wages to expect . I know not how to get any thing our of * his Description , that they refresh me , but only Sadnesse and Sorrow of heart , Doubting and Despaire . How Nothing is impossible to Faith. What Gods Drawing is . Why the Wicked Becometh Not Drawn . What a right Christian is : and who becometh hardened by God. 169. MY Opponent in Scorne saith ; Could God Create nothing stedfast ? He likeneth us Men , as to God , to be , as the * Potter and Clay or Lump , is One to the Other : Hearken my Opponent : why then doct thou say , that the Soul is proceeded out of Gods Mouth ; how doth that accord with the Clay and the Potter ? What Man would become a Pot , for a Pots sake ? Or if that were possibles ; Is God become Man for a handfull of Earths sake ? O No , it is an other Manner of Pot , wherein God became Man ; It was also another Pot which brake in Paradise ; look upon † the dry Rod of Aaron which Sprouted and hare Almonds ; ask it what it signifieth , it will tell thee . 170. My Dear Scornes ; thou understandest nothing thereby , where in God is become Man ; much lesse concerning Gods Creation , of the Possibility and Impossibility ; thou sayest only God , God , and knowest not what God in , also thou wilt not know it , only thou sayest ; * A Man can take or receive to himself Nothing in God , unlesse it be given him . 171. † I know also well , that I can doe Nothing in my own Might or strength ; The Faith can doe it : that can receive where there is Nothing : If I cast my Will into Gods Will , then GOD beleeveth in My Will ; and then I can receive , for nothing is Impossible to Faith : I can receive to my self the Becoming Man or Incarnation of Christ ; if My Will , willeth , yet I cannot doe it , but Gods Will in Mine . 172. My Will and Gods Will must be One ; for my Saviour hath told Me he will give the Holy Spirit into my Will , if I but ask him for it : And should not that be true then ? would my Opponent deny me also to Ask ? I can Ask , THAT none On deny . 173. Now Christ hath promised to hear ; and though I find it not instantly in the power or vertue , yet if I ask ; THEN I beleeve that God hath given me his Spirit ; and though my heart and all the World should say cleerly No : yet I will let the Words of Christ be more certaine to me , then all Bablings and Fictions . 174. Am I indeed the day Staffe or Rod of Aarow ? in me lyeth the Drying or withering , through Adam : but if Christ hath introduced his Sap into my withered Flesh and into my Dark Soul again , shall I not take or receive it to my self ? shall I first expect the Drawing ? 175. I know that I can have no Good Thought in me unlesse it be from God ; Now if I would faine be saved , then I know , that very Will is Gods Drawing ; why should I long then expect other drawing , if the Lord calleth in me , and biddeth me turne to him , is not that Drawing ? but , what Man , can say , he is not SO drawne ? Even none at all : God draweth every one . 176. * The evill Man will not follow , he goeth on in a disputable Way , and seeketh Subterfuges or Excuses ; and saith he is Holy ; and his Heart is a Theef , and Covetous , a Murtherour , and moreover a Proud Devill ; he flattereth himself only under Christs Purple Mantle , and tickleth himself with Christs Suffering and Death ; but will not enter thereinto ; and with Christ dye to Sinne and become an Enemy to it , he will only walk upon Roses in sat and Jolly Dayes , and devour the sweat of the Miserable in Pride , for saith he , God draweth me not ; yes thou wilt not : therefore he hardeneth thee , and his Anger draweth thee , also the Devill , whom thou servest . 177. Should God draw thee ? then cast the false or wicked wayes from thee , set thy self as if thou wert to meet an Enemy , where it concerns Body and Life : If the Anger draweth thee and holdeth thee : doe but Defend thy self and thou wilt soon get One that will help thee . 178. Doth the Anger in the Conscience Say ? thou art mine , thou canst not be saved , then say in opposition , I take only CHRISTS Death with me , and doe with me how thou wilt , take that and wrap thy self therein , let Gods Anger and all Devills roar over thee and say and complain against thee what they will , out of these Swadling Cloathes shall no Election pluck THEE whether it be of * God , or the Devill , or Man. 179. But the Wanton Licentious way which men now walk , wherein Men only tickle and comfort the Old Evill wicked One , the Murtherer , the proud stately , Covetous Babylonish Antichrist , with Christs sufferings and Death , he should only be quiet , and fatten himself well , Christ hath satisfied ; if he be marked or noted under Christs Bloud Banner , and Elected ; then he cannot be damned ; this way is totally false or wicked , Murtherous and unrighteous . 180. If thou wilt be a Christian , then thou must be and become conformable to Christs Image , and walke in his Footsteps and with him , suffer persecution , disgrace , and scorne , love the way of Truth and Righteousnesse , doe that which Christ hath taught thee ; not with hypocrisie , to take double or four-fold ; and give a little piece of it to another : No , it must be earnest ; thou shouldst not Esteeme any thing thou hast , as if it were thy own , only ; but consider that thou art only a servant therein , and servest thy Lord in Heaven , therein , thou shouldst dispose of it according to HIS pleasure . 181. Not to suck up the Miserable , and give a little piece thereof to a Beggar : and say I minister indeed to the poore : First , 〈◊〉 them their Sweat , else thou wilt be accursed in all thy Service of God , and be kept back from God. 182. Serve him with Minde and Heart : walke in the Light ; let the scorne of the World , be * the Prints of Christs wounds , to thee ; labour watch and pray , and stand alwayes in care and circumspection against the Devil ; Arme and fortifie thy selfe continually against him ; and consider thou art here a Pilgrim ; and in the Vineyard of Christ ; labour faithfully in the Kingdome of God : all thy Labour followeth after thee ; for Christ said ; † My Father worketh and I work also ; so must thou also , as * a Branch on the Vine work and beare fruit . 183. For a Christian is a Branch on the Tree of JESUS CHRIST , if it will not work and beare fruit , then it † shall be cut off , that it hinder not other Branches , that is it must quite wither and he hardened as to the Life of Christ : these will God harden . Here it is said ; * I harden whom I will ; viz : a Branch that will not bring forth fruit ; to such a one God will not give the Sap of Christ ; It is not said , † God will not be mine ; but thou wilt not be his , and so you are parted . 184. Doest thou say ? God can make of me what he will , he is Omnipotent ; he maketh of thee what thou wilt , his Love is Omnipotent , and also his Anger ; THAT which getteth thee ; holdeth thee ; The wicked is to God a good savour to Death , and the Saint or holy , is so to the Eternall Holy Life : as thou growest , so thou art , such Sap as thou drawest into thy selfe , such Fruit thou bearest . 185. Why doest thou blame God ? God so farre as he is called God , CANNOT will Evill ; for he is Good , there is no Evill Will in Him , but according to his Anger , he desireth Wood or Fewel in his Fire , which is conformable to or fit for the Fire . 186. Therefore rightly saith the Apostle ; † To whom you give your selves for servants in Obedience , his servants you are , whether of Gods Love or Anger : Here the Apostle speaketh of Mans Election , that Man CAN give up himselfe , and be given up : and though indeed of himselfe he cannot take or receive , yet God giveth him the taking or receiving , for he hath promised it him . The abominable Doctrine of Balthasar Tylcken : Admonition not to doubt of Election : Admonition and Warning to Balthasar Tylcken . 187. THe Doctrine of My Opponent is throughout no other ; then this , If God make a Good Tree , then it is so ; that is , if he make one a Christian , then he is so , as if Man need doe nothing in it , he need not work and labour for it , that he may become a Good Tree . 188. Alas ; God 〈◊〉 us , why hath God given us the LAW and Teaching ; and said , thou shalt not doe this , or that ; If he will have Evill : How very shamefully , goeth this Man astray , how very carelesse and negligent , doth he cause Men to be ; Deare Brother , Minde and Consider of this abominable Doctrine ; How he gathereth the Texts of Scripture together , for a false service to God , only that he may prove , that God worketh , both Good and Evill in us . 189. What needs proofe for that I say so too : that Gods Love worketh Good in us , and his Anger , if we give our selves up into it , worketh evill fruit to Damnation : but what doth it avane him , to bring men into such a carelesse negligent way ? He should rather tell them , that they should Repent , as God saith in the Prophets ; * To day when you heare the voyce of the Lord , Harden not you hearts : Let my word enter into your Hearts and Eares . 190. But he saith ; It cannot Enter ; God maketh either a Good or an Evill Tree : this serveth well to all carelesse negligence and wickednesse ; and lastly to Despaire ; that is the end of his Doctrine , you will finde nothing better or more in his Grace Election or Predestination . 191. And I say with good ground , and it is the precious truth ; that if such Doctrine should become embraced or received , then will the World at length become a Murthering Den of Devills : For every one will say ; how can I doe otherwise , then God driveth me , if God will have me to be his childe , he will teach and lead me well enough , but if I be not Elected , why should I long favour the Honest and vertuous ; I will doe as the Devill doth and hate them , and be their Enemy , to his kingdome I belong ; I will steale , rob , murther , and cheate , and deceive the simple : that I may be potent and voluptuous ; there will no other come of it , being God will not draw me , therefore really I must serve God Lucifer ; but if God will have me , he will well draw me from THAT , that I shall not doe it . 192. Alas , be not so Evill and wicked , doe not that , God hath forbidden it , let every one have a care of his own salvation , and † feare the Lord with Trembling ; let no Man despaire ; and say , there is a fast doore upon me , I cannot be saved , for such Thoughts the Devills have , and the Damned in Hell ; If I knew there were but seven Men Elected in our City or scarce two , I would NOT despaire , but beleeve that I were one of them . 193. My Opponent , consider your selfe , for the sake of your Salvation : when you shall appeare before the Judgement of God ; and Christ shall say to the wicked , who in such Doctrine have become , lazy carelesse and negligent , goe * away from me ye Cursed , I was hungry , thirsty , sick , naked , and in Prison , and ye have not ministred unto me , and they shall say , Lord , thou hast not Elected us for children , and drawne us , then will he say , have I not caused my goodnesse to be prelented to you , and caused my Word to be taught , and faithfully called you , and warned you of the false or wicked way ? and they shall say , we have been Taught , that thou hast out of thy predestinate purpose Elected one to the childship or filiation , and hardened the other ; now being that sslandeth in thy Word , why wilt thou blame us then , we were able to doe nothing that was Good. 194. My Opponent , I put you in Minde of this , Consider I pray , what will you answer , that you have expounded thus ; that , the Anger of God , which God in his Love , in the Soul of Man , hath drowned with the bloud of his Sonne ; you make to be an Electour againe , you give the Sword into its hand againe . 195. The Anger was indeed in Adam before the Fall , yet not manifested or revealed , and the God of Love hath set his heart upon it , that he will boult it up againe in the humane Soul , that we should run to him as to an Open Fountaine . 196. I would have you asked : that if Adam had continued in his Innocency , where the● had remained your Eternall Election or † Predestination , if he had begotten children in Paradise ; therefore now if you will maintaine your Eternall Election over Man , then must you say , the Fall of Man is also out of God predestinate purpose . 197. But what means that which God said ; * Thou shalt not eate of the Tree of knowledge of Good and Evill , if he would have that to be done , and hath also forbidden it , then God were unrighteous , and Men need keep no Commandment which he hath forbidden in Moses : For he would have if that Man should Sinne , that he might have cause to punish him ; thus it were to be Concluded in Reason . 198. Beloved , Consider your Glosse or Exposition , I will speak brotherly and Child-like to you , put but away your Crooked scornfull Hornes , and let us deale one with another as Brethren , and Members : with scorne , we can advance Nothing that is Good , we doe but deceive the Men in the World , that are plaine and simple , therewith . 199. If you have Christs Spirit , as you would be thought to have , then meete Me and my Brethren , in the Meek Love and Humility of Jesus Christ , shew me I pray you , your love in the Spirit of Christ , who came in great Humility to us poor lost children of Eve , to seek and save that which is Lost ; If you be a childe of that Spirit , be so , faithfully , with Meeknesse , Love , and Friendlinesse , with modest speech , and cast the Hornes of scorning away : that I may know that you are my Brother : then will I be very Loving to you : if God give you more then me : but if not , yet I will in that weaknesse , rejoyce with you , and refresh my selfe in that which God giveth . 200. And be not so furious against the deare Revelation , which God hath favoured VS with at Last ; reade it first aright ; it hath a very Noble pretious Originall and beginning , which reacheth above all Reason , yes , above , the Outward World , and above the Light of the Outward Nature , why doe you rage against the Most High ? 201. I Christianly admonish you , take heed what you doe , that the Anger of the Lord , doe NOT take hold of you , and God Curse you , I tell you I will be guiltlesse as to your Soul ; if you doe awaken it . 202. See what was done by * Eliah : Also to Corah , Dathan , and Abivdm , in the Wildernesse : I tell you for so much as it is knowne to me in the Lord , it may happen so to you and more besides , for at present it is a Wonderfull Time ; not knowne or acknowledged by All ; The Lord hath sent his Spirit of Zeale or Jealousie ; There is a Wonderfull time before the Doore , which you will finde by Expersence , if you Live. Of the Eternall Predestination and Election of God ; The beginning and End thereof is One only , and Alwayes the same . 203. MY friend , you speak after a humane Manner ; and write of Gods Eternall Predestination and Election ; it will not beare to be so written of . 204. When the Scripture speeks of Gods Eternall purpose or Predestination ; it speaketh not of a purpose or predestination that hath been Long before ; for in God there is no beginning : but there is an Eternall beginning , where the beginning and the End is all ONE ; the First is continually the Last ; and the Last is the First : whatsoever God hath begun , from Eternity to foresee , that he beginneth now also at this Day alwayes every Moment to foresee . 205. I CAN say with good Ground , thus , that if I were in my Mothers body or womb , comprehended in his Anger , then God had from Eternity seene me and apprehended me in his Anger ; and I were from Eternity Elected in his Anger . 206. But if I convert in Repentance , so that Gods Love apprehend me , then I am also from Eternity foreseene out of the Anger into the Love ; for in God , ALL is Eternall , * whatsoever at this day , beginneth to alter in the Eternall , that is , from Eternity , to Eternity , equally in the Eternity . 207. The Spirit in the Scripture hath another kinde of speaking , than the World hath : Know you not how it stands written in the Scripture ? where the Lord saith ; † Suddenly I speak against a Nation or people , which are Evill , that I will destroy it , but if they convert , then it repenteth me of the Evill , which I thought to doe unto them . 108. Look upon * Nineveh , there you shall see whether God doth not alter his Will , for Mans sake : and the Apostle saith , that even † the Spirit of God , is subject to Man , viz : to Holy Men. 209. * His Election and beginning is alwayes every moment , his Eternall Birth or Geniture , is also every moment , in him and before him , is all , both New and Old : for the same God who † hath Elected us in Christ before the foundation of the World ; he also every moment Electeth his Children that come to him : the Matter consists only in the Conversion of the Will. 210. And though it standeth written , that it lyeth not in Mans willing : that is only concerning those , that Desire God , and yet will not goe forth out of their sinfull Will , they keep their sinne , and yet will be saved , * therefore it lyeth not in HIS Willing , but in this , that Man goe out from sinne into Gods Grace ; and then it lyeth in the Mercy ; and that God doth readily , for he hath promised it . 211. † It lyeth not in Man to make himselfe blessed or saved , but in the Grace , which God in his Sonne hath promised and bestowed : for * God willeth that All Men should be helped or saved , as the Scripture saith ; his Election and out going is from Eternity , and his Mercy is also from Eternity in Eternity , ALL is in him ETERNALL . 212. Therefore Men should better consider the Scripture as to such Termes or Expressions ; for it often speaketh out of the Eternall Mouth , which beginneth every Moment . 213. † For , when the Scripture faith , * He hardeneth their Hearts , that they beleeve not , and so come not to be saved , then it speaketh of those , who would be saved by their own ability , in their Evill Will and Life : those he suffereth to goe on in their purpose or predestination , for they will doe it . 214. As also Adam did , he would not be resigned into God as a Childe , but be his own , and apprehend and know Good and Evill , and Live in all the Three Principles ; for he went out from Gods will into his own , of set purpose , therefore God left him , and then he fell downe and slept . 215. And when he did eate of the forbidden fruit , then Gods Anger Elected him to the Damnation of Death , and Gods Love spake against it , saying , The Seed of the Woman shall Bruise or Crush the Serpents head , and that was also an Eternall Election , and yet it was also a beginning Temporary Election : for how can an Election passe upon a thing , when as yet it hath no Roote . 216. * Gods Anger hath from Eternity continually and still at this very day : Elected IT SELFE to be a Darknesse ; that Gods Love and Light might in the Anger become Manifested or revealed . 217. Now that which is out of the Eternall , as , the Soul of Man ; that hath also Free-will , to manifest it selfe in the Light , or in the Darknesse ; † NOT that it hath the Light and Darknesse in ITS power ; but it hath ability to work in Good or Evill , that is in the power of the Light , or of the Darknesse , and in which soever it worketh , that manifesteth it selfe , in it . 218. The Might or power is Gods , and the Soule is his Childe , a Branch in the Tree , proceeded out of Gods Mouth ; out of Love and Anger ; all THAT lyeth in it , and is its own propriety . 219. Who will then take away the Free-Will from it , being it is a Branch in the Eternall Tree , and hath Love and Anger in it selfe ; Or is it not true ? My Opponent speaketh Even so , that the Anger lay hidden in Adam before the Fall , and hath manifested it selfe with the Fall. 220. But he maketh me Wonderfull beginnings in the Seed of Adam , One with God , another with the Serpent , and that is a grosse Errour , there are not TWO sorts of Seeds , but ONE only , but two sorts of Dominions lye in the Seed , viz : Gods Love and Anger , and is but one only Seed . 221. But as to one part from the Divine Substantiality , from the Holy and pure Element , in which the Paradise and Heaven ●●eth ; as also the Tincture of Fire and Light , that very Seed disappeared in Adam when he fell , whereof God said ; * The day that thou eatest of this Tree , thou shall dye . 222. And the other Seed , understand Spirit , is the Center of the Eternall Nature , viz : of the Dark World , according to which God calleth himselfe an Angry God , but that was not stirring and manifest , while the Light shone in the divine heavenly Paradisicall Substantiality ; but in the Fall it became manifested or revealed . 223. But now , Adam was also shut up in the Dominion , and in the Spirit of the Outward World , but that must in his Innocency goe also behinde and come after ; for Gods Kingdome ruled in him : but when he fell , then it became also manifested and powerfull in him , and instantly , heate and Cold , fell upon him , so that he must cloath himselfe ; and he fell by the Outward Worlds Might into the Corruptibility of his Body . 224. Now what kinde of Seed should become generated in Adam , out of which Cain and Abel could be conceived , even such a one as Adam was after the Fall , viz : according to the Outword World Evill and Good , and according to the Anger-World totally Evill . 225. But now the Kingdome of God , viz : the Heavenly Substantiality was faded or disappeared in him , for the Darknesse had received in , the Light in him ; as you have an Image thereof in the dry * withered Staffe of Aaron which Sprouted againe : So also did the faded or disappeared Substantiality in the Spirit of Christ , when God became Man , in that very faded Substantiality . 226. Now my Opponent with your Election , come hither to Schoole : now shew me the Grace-Election , I will also shew it you in the Divine knowledge , to me is given to see as sharply and accutely , as any one can search . Mark this which followeth . 227. NOw when the Image was faded or disappeared , what did God with it , did he let it fall quite away and remaine in Death ? No. Then instantly the Doore of his Mercy set it selfe Open , and said ; † The Womans Seed shall Crush the Serpents head . 228. Then the Deare Name JESUS incorporated it selfe in the faded disappeared Image , and the Mark or Limit in this faded disappeared Image became strengthened ; which with the Revelation or Manifestation , stood in the Body or Womb and Seed of the Virgin Mary , as a propagated Seed ; for if that had not been so , then had all those before Christs Birth been Lost . 229. For , the high Noble Virgin of the Wisdome of God ; with which Adam in his heavenly in breathed Spirit , was Espoused or Married , that , is Immortall : that presented it self in the Light of Life to Man , viz : to Adam and Eve , and warneth them of the ungodly wayes , and continually sheweth through the Propheticall Spirit , the Limit or Mark of the Covenant , where it will , with the Deare Name JESUS , with the Word and power of the true Deity , open it selfe againe in Mans Soul. The Second Part. Of the Becoming Man or Incarnation and Person of Christ . How Christ , is become Man or Incarnate , out of No Strange Seed , but out of Mary , and yet indeed not in Eves Earthly Essence , the Holy Ghost was the Man or Masculine therein . 230. MY Opponent , tell me here , what the Womans Seed is , upon which you found your Election , you say , the Children of God must become generated out of the Womans Seed , as the Dew out of the * Morning Rednesse , and reject Adam's and Eves Seed , and make a Strange Seed , and yet God said ; Through the Womans Seed shall the Head of the Serpent be Crushed ; Who is the Woman ? is it Eve ? No , that you will not admit ! Why ? Because otherwise you cannot Cloake your Election or Predestination . 231. Well now ; if you be Learned ; as indeed you goe about mightily to Colour your Cause with Texts of Scripture ; then shew in the Holy Scripture , that God entended a Strange Woman ; you say , that Mary is not from us Men ; but is a Virgin from Eternity : that you must and shall prove , or else it shall have neither place nor beliefe . 232. But I will demonstrate with strong Arguments , that the Word of Promise goeth upon the Womans Seed , viz : upon Eve and Adam , that is , upon the Matter , or Matrix , which was taken from Adam , out of which the Woman was framed , out of and in which Adam should have impregnated himselfe , if he had stood , and had not suffered himselfe to be over-powred . 233. For the Woman Eve , should have been the propagated Childe , but it could not be , and therefore she was taken out of Adam's Essence and Bone , and was Made † a help for him , so that the propagation must be performed through TWO . 234. Now if Mary , Christs Mother , be not from us Men , then is Christ , not the Son of Man : as he so very often calleth himself : and where then would my poor Soul remaine , which lyeth Captive in a darke Dungeon ? whereas if God would Regenerate it againe as the Dew out of the Morning Rednesse : could he not well doe it without becoming Man. 235 Besides , if Mary were not Man or Humane from us , what then would the strange CHRIST be profitable to Me , and then it would not be true , that the Word is become Flesh ; Or how could I enter into CHRISTS Suffering Dying and Death , if it were not done in Me. 236. But I can with Truth say , as the Apostle saith , that I beleeve * I am Crucified and dead with Christ , and rise up in and with him , and bear his Image on me . 237. Thus saith my Opponent , then Christ were conceived in a sinfust Seed , if Eve had been the Woman in the Promise , No , I say not that . 238. Christ , viz : the Living Word , was not generated from Mans Seed , but in the shut up Seed of the Heavenly part , which in Eve , faded or disappeared : as the * dry or withered Rod of Aaron signifieth ; he became againe , the dead parts Sap and Life ; for the Sinne fell not upon the heavenly part , but that dyed ; understand Substance ; and not Gods Spirit , which rested in the Covenant ; till at the Limit of the Covenant in Mary . 239. The Anger of God , Manifested or revealed it self in the Earthly Part , as a Life ; and the heavenly , disappeared or faded , as God said ; the day thou eatest thou dyest . 240. He meant not solely the Earthly Death , for Adam lived † Nine hundred and Thirty Yeares e're he dyed : and God said , the day thou eatest thou dyest , that is , to the Kingdome of Heaven ; and livest to the Earthly World , as it came to passe . 241. I say not , that God became Man in Eves Earthly Essence , else he must have had a Father ; but thus himself is the Father . 242. Understand this aright ; * The Angel said to Mary , The holy Spirit will come upon thee , and the Power of the Most High will over-shadow thee ; in that sticketh the Mark or Key : the Angel said , he will come upon thee , and the Power of the Most High will over-shadow thee ; Do you not understand this ? The Holy Spirit would open the shut Center in the Covenant in the Dead Seed , and the Word of God would give it self in with living heavenly Substantiality , into that which was shut up in Death , and become a Flesh ; the Holy Spirit was instead of a Man or Husband : he brought the Heavenly † Tincture of the Fathers Fires Glance , and of the Eternall Sonnes Lights Glance . He was in the Tincture , the Life and the Moving . What Manner of Essence the Word received or assumed , wherein God and Man became One Person : Also how Christ is a Creature , and how he is No Creature . 243. NOw understand me according to its high worth ; I speak in the Vision or Sight and not in the Opinion or Conceit ; In Adam , when God inbreathed the Soul into him then was the Soul surrounded or endued , from the Glance of the Fathers Fire , together with the Center to the Fire , and also from the Glance of the Light , with Divine Substantiality , Moving in Gods Wisdome or Substantiality . 244. But now , in the Fall , the Light extinguished ; and only the Fire , with the Center to the Fire , remained , that was now the Dryed or withered and dead . Soul , as the Dry Rod of Aaron signified ; and Old shut up Barren Sarah Abraham's Wife ; and Old Elizabeth dead in the Womb or Matrix , the Mother of John the Baptist . 245. This Soul was , from Adam thus dry or withered , propagated , except some Holy or Saints in the Covenant , where the Holy Spirit in the Covenant Moved , as is to be seen by Old * Elizabeth ; that the Child in the Covenant in the Mothers Body or Womb , when the Spirit moved the Childs Spirit , when Mary came to her , that it leaped for joy , in the Spirit of the Messiah ; when it perceived THAT ; and both the Mothers Prophesied . 246. That stryed or withered Essence of the Soul , understand the Womans Part , not the Mans ; although the Mans Part also lyeth in the Seed of the Woman , but too weakly in respect of the Fire , the Word took or assumed to himself , with the dead Substantiality , into the Living now opened and introduced with or by the Holy Spirit , and God and Man became ONE Person . 247. But now understand me aright ; my Opponent will not permit that I should say ; CHRIST is aCreature ; and yet it is true , so far as concernes the Soul , and th● Outward Kingdome viz : the Third Principle , he is a Creature ; for the outward hangeth to the Inward ; else Christ had not been in this World , if he had not had the outward Kingdome on him , but without impurity in the Similitude of the Deity . 248. He was a Creature , and he IS one Eternally ; understand as to the Soul , and as to the Substantiality which dyed in Adam , which he with the introducing of the living Divine Substantiality , and with the Word and Spirit of God , made living againe ; and as to the Third Principle , with that he is a Creature and a King and High-Priest of Men. 249. But as to what concernes , the Eternall Word , together with the Divine Substantiality , which now became introduced into the in death inclosed Substantiality , Christ is NO Creature , but the first Born of the Father in Eternity 250. Understand , in the Creature , is the new introduced Substantiality , viz ; Christs heavenly Flesh , Creaturely ; but without besides or beyond the Creature , it is uncreaturely ; for , that very Substantiality is the right true Divine Principle ; it is as great as Gods Majesty ; in all places , filling all in the Second Principle ; and THAT in the Body or Creature , and THAT without the Creature is totally entirely ONE undevided , totally one power or vertue , might , and Glory , Paradise and pure Element ; wherein Gods Eternall Wisdome dwelleth . 251. As the SUN shineth or enlighteneth in the whole World : and so now if there were not in the deep such a Substance as the Sun ; then it would not receive the Glance or Lustre of the Sun : * Thus the Gorporeity of Christ , is the fulnesse of the Heaven , in the Person , Creaturely ; and without the Creature , Living ; in ONE Spirit and Power or vertue , Not TWO . Of the Virgin Mary . How Mary was no strange Virgin , but the Daughter of Joachim and Anna , Whence the Author hath his Knowledge . And what is called , Christs Descending into Hell. 252. MY Dear Opponent ; you will needs have a strange Virgin , and you despise my very high knowledg given me of God ; was Mary ? Whose Generation or discent is sufficiently to be found in the Bible ? a strange heavenly Virgin ? And moreover standing in Gods Wisdome ? And from Eternity Elected or Predestinated thereto ? How then came it ? That , when the Angel came to her , and brought the Message ? That she should be impregnate or with Child ? And bear or Generate a Sonne ? She said , How shall that come to passe ? Seeing I know of no Man ? Did not the Eternall Wisdome then know it , how it should come to passe ? 253. I Suppose therefore , my Dear Opponent , you must permit Her to be the Daughter of Joachim and Anna ; as the Holy Scripture sets it downe , else our Salvation will stand in suspence and be in doubt . 254. I ask you in earnest , if you be Gods Child then tell me : How or where hath Christ Broken Death ? And whither went he into Hell ? as the Church teacheth ? tell me ! If he hath NOT received or assumed our Soul. 255. Your Conceited work of a Sacrifice alone doth not satisfie me ; I would know from you , HOW Death in the Soul is become broken ; neither Covenant nor promise availeth as to that , if Sacrifices could have done it , then it had been done among the Jewes ; it must be done with right Heavenly Mans Bloud . 256. Now , I would know , whether it be done in my Soul ? Whether my Will-Spirit have attained an Open Gate to God with or by Christs Death ; that I may say , * Abba , my Dear Father ; or No ? Tell me this , or leave my Writings uncensured . 257. I have my knowledge from God , and not from your Fiction , Schools or Vniversities ; where you contend about words , as a Dog about a Bone ; goe with me into the Center , be taught of God , I will shew it you , in the whole World , in all Substances , living Creatures , and Created things , I will set it lively before your Eyes : how the greatest secret hidden Mystery is in Death . 258. Now if my Soul were not together in the Death of Christ , seeing it was in the Father from Eternity , in the Divine Essence ; then have I no part in Christs Death . 259. I know , that JESUS CHRISTS precious heavenly Bloud , which out of the Divine Substantiality , became Bloud , in the dryed or withered Images Seed ; through the Might or strength of the Heavenly Tincture , hath kindled the Fire which was dark in the Soulish Essence , so that , the same , Souls Fire in that very hour began to burne in a white cleere bright Majestick Power Light and Glance or Lustre . 260. And there Gods Anger in the Soulish Essence was quenched , and made to be Love , THIS is Called * CHRISTS Descention into Hell ; when Gods Love in the Vertue or Power of the Living Word in the Heavenly Substantiality , with Christs Bloud , brought it self into the Center of the Soul viz : into the Fathers Anger , and overcame and quenched the Same with Meeknesse . 261. That was the Smoak-Hole , white the Devill and the Serpents Seed Ruled , and Now that very Hell became destroyed ; and the Devills Kingdome in the Soul taken away . 262. And here it is rightly said : that * as Sinne came from One upon all , and penetrated from One upon all ; so also came the Grace and Eternall Life from One upon all , and penetrated upon all . Now whosoever will not himself receive it , but expects another peculiar Election ; let him remaine as he is , he may come or not come ; It is said : † We have Piped to you , and you have not Danced ; we have called you and you have not come to us . Question . How is the New Birth performed in Vs ? Also : WHAT of Vs shall Arise ? 263. MY Deare Brother , Tell me , if you be borne of God , and enlightned , as you suppose , how is the New Birth performed in US ? is it entering in or exgenerating ? is it not performed in us in our Souls ? Indeed Christ must become manifested in us , after the Manner as in Miry . 264. What meane you by the New Creature ? Also doe you understand , a New Soul ? Or the Old , which you have inherited from Father and Mother ? or what do you hold concerning the * Resurrection of the Dead , WHAT of us must arise ? For , the Soul dyeth not , also Christ in us dyeth not ; for he is once dead to Sinne for and in Vs . What is it that ariseth ? The EARTHLY Body ? viz : the Evill Flesh that is infected by the Devill , and full of Sinne and Abomination ? THAT is NOT it that shall live in God : For Christ said , † Flesh and Bloud , CANNOT inherit the Kingdome of Heaven . 265. What is it then ? For the New Creature generated out of the Dew of Heaven , as you say , also cannot arise , for it dyeth Not : Christs Life , is its Life ; You will quite take away the first Adam ; what remaineth then ? If you are Learned , tell me ! and play not on my Pipe : you would have it , that Christ hath not received or assumed Adam's Flesh : then can Adam NOT rise again . 266. My Friend , I Exhort you in the Love of Christ , be not an opposer , till you understand the Center of all things or Substances , together with the Three Principles , For the Power or vertue of the Resurrection is performed according to the THIRD Principle ; there shall Nothing of ADAM passe away , but only the grosse Droffinesse of the Beastiall Property , and the Sinne , which hath been wrought or committed according to the Anger of the First Principle . 267. The Mystery , viz : the Quintae Essentia , shall arise ; For Christ Flesh , so farre , and in whomsoever it is become Living , Dyeth NO more ; In whomsoever , the shut up heavenly part , is , in the power of the Word that became Man , become Living , that dyeth not : It dyed in Adam ; therefore it needeth no [ further ] Resurrection . 268. Also our Works follow not after us , in That ; but in that which is a Similitude of the inward World ; viz : in the Outward Mystery : Now if Christ hath not received or assumed that to himself from US Men ; how then will it arise ? 269. I say Christ hath received or assumed the whole humanity from us , on to his Heavenly ; but only not the BEASTIAL Property and Sinne : but he hath received or assumed the * Sinnes of the World on to himself ; As an own self-guilty Person ; and slaine the Death in our Souland Flesh : else there were no Remedy for Man : therefore must only a strong Saviour come into the Humane Property , and slay Death ; and destroy Sinne , and Introduce his Love into us . 279. Now I beleeve , that I shall arise in HIS and MY Flesh , and Eternally Live in him , his Life for mine , his Spirit for mine , and all whatsoever I am , for his ; He , God , I , Man , and in him God and Man : and he in me God and Man. 271. This shall none teare out of my Heart ; I have knowne it ; Not I. but Christ in me , therefore whosoever will , may Fable and Babble about it , I need no Election or Predestination to it : my Saviour Christ hath Elected me IN my Soul Spirit and Flesh in himself ; I am therein Joyfull and Comforted . let who will be a Heretick and Feigner : † I have with MARY Elected or Chosen the Best thing , and will in the meane time sit at the Feet of my LORD JESU ; till all Feigners and Grace Electioners or Predestinatours , have seigned and babbled Out , ALL they CAN. 272. They say , they cannot [ doe so ] : that is their Obstinacy and Wilfulnesse ; I say , if I cannot , yet Christ in Me can : And say with Jacob , * I will not leave thee unlesse thou blesse me ; and Though Body and soul should be * dissolved , yet I will not leave thee , cast me into Heaven or into Hell , yet I am in thee and thou in me , thou art mine and I am thine , the Enemy shall NOT part us . How Mary was Eves Daughter ; and how Christ hath had a Humane Soul , which is Eternally Immortall . 273. MY Opponent , hath so wonderfull a vaine discourse concerning Mary ; he will prove out of the Scripture , that SHE hath been from Eternity , and draweth a whole heape of Texts together about it which yet are all against him , those very Texts speak all of the Virgin of the Divine Wisdome : and then , who is it that contendeth with him ? that Christ is become Man , in that very Virginity ? not I : I have throughout written just So : but I understand also , that the same Virgin was also IN the Mark , or Limit of the Covenant , in which God became Man. 274. But Mary was from Eve , else Christ had not received or assured our humane Soul ; as he also very strongly denyeth it , that he hath assumed no Soul from us , a strange thing helpeth not me , in a strange thing he is not my Brother . 275. Is his Soul no Creature but God himself ? Is he not out of or from us ? why then did * he commend it to his Father in his Death , into his hands : And said , † On the Mount of Olives ; My Soul is troubled even unto Death ; May God also be troubled ? I beleeve he must now permit it to be a Humane Soul , if he will stand before the Scripture and Truth ; that so Christ remaine to be our Brother : as he said * After his Resurrection ; Goe and tell my Brethren , I ascend to my God and to your God , else how should Christ say , I goe to MY God , if he were no Creature ? God needs no going without besides and beyond the Creature . 276. Beloved , what may indeed his Temptation in the Wildernesse have been ? WHAT in him became Tempted ? His Deity ? or his Soul ? Beloved , pray tell me , Did God Tempt himself ? Or What had he to doe with the Humanity ? I suppose the Man will here be Silent ; Read my Book of the Threefold Life ; therein thou wilt have the ground of all , even More then any one could Ask , which I here let passe . 277. He writeth that Christs Soul did flow forth out of the Word and the Wisdome , then is Christ Totally strange and not my Brother ; as he saith ; if they are to be Brothers then they must come out of ONE Body ; but Christ would not have spoken right , if this Opinion should take place . 278. God promised Abraham ; that in HIS , understand in Abraham's Seed , should all People become blessed : but * he saith no ; but in Abrahams promised Seed ; † he saith not , in the Seed which I promise thee ; or in my Seed , but in thy Seed . 279 * O! how terrible it is , that Man Dare so to pervert the Scriptures ; Dear Sirs , where will you abide ? How will you stand before God ? Have you not the Spirit of True Knowledge from God ? Why then doe you make Glosses or Expositions upon the Scripture ? What are your conceits profitable ? that you Exchange Words for Words ; and imbitter the Scriptures ? let them stand unexplained , if you be not called to it of God ; Why doe you so long make many † Errours ? leave the Explanation to the highest * Tongue in Every Man. 280. Why doe you Juggle so much with the Holy Spirit ? are you more knowing or skilfull then HE ? Yes indeed ye are stately proud , self honouring , self-profiting , wilfull stubborne Children : † Ye run and None hath called you ; suffer , your selves first to be called , and enlightened with Gods Light , before you run . 281. * From such imbittering , from the beginning of the World to this time , nothing hath existed , but strife Wars and Desolation , and Babel is an unsure Leader , full of Abomination and Pride , to make Ostentation of it self , that a Man hath studied , or that a Man hath read much : But the Holy Spirit , useth in those Children which he calleth : only ONE Book with THREE Leaves , therein only they must study , they need none of them , more , neither are they profitable . 282. My Opponent will not permit , that the Virgin Mary is out of or from Adam ; if that were true , then she had also no Soul ; or else a strange one ; for she said , † being with Old Elizabeth ; my Soul doth magnifie the Lord ; and Simeon said to her , * A Sword will pierce through thy Soul : Now if she be only the Virgin of the Wisdome of God ; as he writeth , then no Sword could pierce through her Soul ; for that is God himselfe , that is , his outspoken or Expressed Substance : 283. Also I tell you indeed , that the Virginity of God , viz : the Wisdome , became Manifested or revealed in Mary , through the awakening of God , when God manifested the Limit or Mark of the Covenant which stuck in her ; then she became highly † blessed above all women ; for God was manifested in her and in her Seed ; her , in Adam , dead Substantiality , viz : the heavenly part , Sprouted againe ; but her outward Body was from this World , that we see in all her life , and Conversation , in Eating and drinking , in sleeping and waking : Also in her perplexity when she had † lost her childe JESUS : when in the twelfth yeare she offered JESVS in the Temple . 284. Now if she were only Gods Wisdome ; and not Man or humane ; why did she not then know all things ? as JESUS her Sonne did ? seeing in the Wisdome of God , ALL knowledge lyeth , from Eternity in Eternity ? and though likely she did give up her selfe into the Lowlinesse , as the Opponent saith ; that doth not cause her skill and knowledge to cease , it did not cause the skill and knowledge in JESUS her Sonne to cease ; why then should it doe so in his Mother ? Had she not the Flesh of Joachim , and of Anna her Mother ? Why then did she Suck her Mothers breasts ? and desired the Essence of this World ? and did Naturally eate Earthly food ? What manner of Body had she then nourished , with the Earthly food ? Doth the Divine Virgin Eate Earthly food ? I suppose my Adversary is in an Errour . 285. * There is in Mary assuredly , a two-fold Virgin to be understood : viz : One out-of God , and One out of Eve ; I beleeve and know , that the inward was hidden in the outward , and only manifested in God ; as also in US the New Man is hidden to the Earthly . 286. For , nothing may become manifested in the outward World , unlesse it take or assume the outward Worlds Substance on to it selfe ; Indeed the Outward World , as also the Outward Man is generated through Gods Wisdome ; and the pure Mystery , of the Outward World ; which lyeth hidden in the impure ; standeth in the roote of the inward World , and belongeth thereunto . 287. * Therefore shall the Outward Man with his Mystery of the Third Principle arise at the Last Day , and enter into the inward ; so that the inward standeth turned outwards , and the outward inwards , and so * God is ALL in ALL. 288. I know not what manner of understanding that would afford , if I should say , with my Opponent ; that CHRIST hath not assumed our humanity ; would God , only Tincture Man , through the Wisdome ; then it might well have been done without becoming Man. 289. Also if Christ be no Creature , why then hath he conversed in a Creaturely forme ; and dyed with woe and paine , as a Creature , on the Crosse ? Can the Deity also suffer and dye ? I know nothing of that yet : that it can dye , which was from Eternity without beginning ; had that been possible to have dyed , then should Lucifer and Adam's Soul also have dyed . 290. But now , that only dyeth , which is generated out of the Time , viz : the outward Man from the Third Principle ; that so out of the Temporall Death , the Eternity may Sprout forth ; and the Time , viz : the Temporary figure become turned and brought into the Eternity . 291. For , therefore came Christ in our Outward and inward Mystery , that he might introduce our Temporary Mystery into the Eternity : that he might Convert Man againe IN and WITH himselfe , into that Forme , which Adam was of , in the Creation , when he knew not what Evill and Good was . Of the vaine Contention about knowledge : When we reade IN our selves , then we reade in Gods Book ; No knowledge maketh us happy : A Warning and Admonition . 292. MY Deare Brethren in Christ ; take it into Consideration , pray be Christs Members , pray be Branches in the Tree of Christ ; see diligently in the Epistles of Saint Paul , how we must Enter into Christs Suffering and Death ; and dye away to the old Earthly Man , and enter into a right Love. 293. Of a Truth most certainly , in Contention and Reproaching , the Spirit of Christ is not , but only a painted Looking-Glasse ; without Life and knowledge ; but Consider that we are Branches in one and the same Tree ; which is Christ , and God is Christs Tree . 294. Why doe we so long contend about knowledge ? Indeed knowledge is not alone the way to blessednesse or Salvation ; the Devill knoweth more than we , but what doth that availe him ? For , that I know much affordeth me no Joy : but that I Love my Saviour JESUS , and continually desire him , that affordeth me Joy , for the * desiring is a receiving . 295. I know Nothing , also desire to know nothing , nor have I at any time sought any skill or knowledge ; for I am a childe in knowledge , and a Nothing ; I would also faine know Nothing ; that I might in knowledge , be dead and a Nothing , that God in the Spirit of Christ , may be my knowing , willing , and doing , that I may run in his knowing and willing , and that not I , but he ; that I may be only the Instrument , and he the Hand and the Labour . 296. Why will you long contend with me ? I know Nothing of your knowledge , neither have I ever learned it ; Search your selves , in whom , knowledge is , wherein , it is that I know , seeing I am indeed dead in the knowing , for the sake of that which will know IN Me. 297. In my knowing , I doe not first collect Letters together out of Many Books , but I have the Letters in Me , indeed Heaven and Earth together with all things or Substances , and Moreover God himselfe , lyeth in Man ; Should he not then dare to Reade in that Book which he HIMSELF is ? 298. If I had no other Book at all but only My own Book which I my selfe AM ; I had Books enough , even the whole Bible lyeth in Me ; If I have Christs Spirit , what need I then more Books ? Shall I contend and dispute against that which is without me ? before I learne to know what is in me ? 299. If I Reade my selfe ; then I reade in God's Book , and ye my deare Brethren ALL , are my Letters , which I reade in me , for my Minde and Will sindeth you in me : I wish heartily that you also may finde me . 300. I exhort you as Children and Brethren out of or from my precious Talent , that you goe out from Contention , and Reade the Brotherly † A. B. C. IN you : for it is all Nothing and unprofitable before God , that you contend about the Letter , it standeth indeed in ALL Men ; the Plowman is as Learned and neere to the Kingdome of God , as the Doctor , if he Reade the Brotherly A. B. C. IN himselfe . 301. No skill or knowledge maketh you blessed , but that you enter into the knowledge , and be and become the doer or practicer of the skill or knowledge ; Not a proud , surly , selfe-honouring , Stubborne wilde withered Branch , but Living , in he Tree of God , wherein one Branch affordeth Sap and Life to the other . 302. O how the Mother complaineth over some of you , that you are dry withered Branches ; * It is told you , that the dry withered Branches shall be cut off ; † for the Tree shall renew it selfe , and present its first Forme of Youth againe , for the End belongeth into the Beginning . 303. If you shall all despise this , which is at present told you , and not turne into your selves , and learne to Reade your own Book ; then will an Ano from the Rising or East and Midnight or North , Cut you off , that you shall never more say , I reade in strange or forreigne Books , and feed my selfe in strange Pasture . 304. God hath sent his Heart together with his Life INTO Vs , wherein all standeth written ; he that readeth that Book in himselfe , is Learned Enough ; the Other is Babel , and a Fable , that a Man will needs be learned in the Letter without him , before he can reade his owne Book : Let him first reade his own , and so he will in his own , finde ALL what ever the Children of God have written . י חי וחי חוחי חושחי tetractys of the Tetragrammaton Not one JOT , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Tittle of the LAW shall passe away . JOD י Jod , signifies a Substantive . JAH Existence . JEHV He , who is Existent . JEHOVAH Being of Beings . Or Substance of ALL Substances . JHSVH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JESVS . 306. But you are drunken , and erre , and goe astray , and seek the Key to the Book , and Contend or dispute about the Key ; every one saith , I have the Key ; and yet none will unlock his own Lifes Book ; every one hath the Key to God in himselfe , let him but seek it in the right place : but you would rather contend or dispute , then seek the * Key in your selves , Therefore you are all of you blinde , that contend or dispute ; you doe but goe Seeking , as before a Looking Glasse ; why doe you not goe into the Center ? for with other seeking you will not finde the Key , be as Learned as you will , it will not availe . 307. It lyeth not in Art and Reason , but in an Earnest purposed resolved Will , to goe out from selfe , and forsake all own selfe , skill , and knowledge , and with Repentant humble desires , to cast your selfe into Gods knowing , and desire only Gods knowing , yet with or in this manner , that he in you may know what he will ; thus you will put on Divine skill or knowledge ; and FINDE the Key about which you contend or dispute . A Conclusions Also how the present so called Christians , Turks , Jewes and Heathens are alike . And how one people shall devoure the other : The Harvest is neere . 308. MY deare Brother : hate me not for my knowledge sake , for I , so farre as I am I , knew not before-hand , that which I have written to you ; I supposed I wrote it only for my selfe , and it is without my knowledge so come about ; I tell it you in true faithfulnesse ; if you have not the Gift to understand it , then leave it to me , for I understand that well , which I have written . 309. If any can understand it , and hath a Minde to it ; I willingly and readily afford it him ; but if not , and that he doth not desire it , in that he doth not understand it : let him not rise up with scorning and blasphemy against God , else there will follow an Earnest severity , which you neither can nor will know , any thing of , in such a Course ; but afford me leave to Labour in that wherein I am set . 310. But my Opponent faith ; without God , we can think nothing that is Good ; also know nothing of God , without him ; I say so too : that I know nothing of God without God , my knowing is in him ; and standeth in his might or power . 311. Why then is HE my Enemy , for that , which God knoweth in ME , that I should manifest or reveale to you , the way to him ; I am indeed Nothing ; and he is Ail , he that can understand it , let him understand it ; but he that cannot should let it stand ; with such objecting you will not fathom nor understand my Writings . 312. I see your Spirit much better then you understand , what manner of Objections you make ; but I cannot finde , that my Opponent understandeth any thing fundamentally in my apprehension or sence : but it is all of a wilde , surly , envious , property ; very scornfull , so that I more lament his misery , that he is for blinde therein , then that I desire to answer him . 313. I exhort you all that reade and heare this , slop not your hearts , look upon the time and consider it ; see in what time we and our fathers , have lived : viz : in vaine Contention and Strife ; what is the World , viz : Man , become the honester , or better , by the Strife ? Nothing , but more hellish , wicked , voluptuous , reproaching , and more scornfull . 314. He is by the Manifestation of the Gospel , in his Life become the worse ; all the while they have contended , one brother hath contemned another , and persecuted and hated him : what manner of fruit have you of the Gospel at present , as there should be : 315. Must not the Deare and precious Name of God , at present be the Cover to Mans wickednesse ? Are not the present , Christians , so called , as also Turkes , Jewes , and Heathens , all alike to one another in Life ? What doth the Name of Christ availe you ? If you live but heathenishly ? Doe you suppose it is enough , that you know , that Christ dyed for Sinne ? That you need only to tickle and Comfort your selves with Christs Death ; and retaine the false or wicked Man ; who is only proud or stately and a Contender . 316. Can you not perceive what will suddenly follow upon it ? viz : that seeing they are all alike in Life and Will , they should be accounted alike , before God ; and so if Men seek nothing but strife and meere Contention , it must come to such a mixt Confusion in the Strife , that one people will devoure the other . 317. For God withdraweth his hand from People , while they will not suffer his Spirit to reprove them , therefore hath the Wrath taken up its sword and desire , and driveth on mightily in the Minds of Men , so that one people destroyeth and devoureth the other ; What our Fathers have layd in with reproach and scorn , that will their children Eate up with sword and slaughter . 318. And that God suffers , to be , because Men only use his holy Name to Cursing and Swearing , and so misuse it : and in the knowledge of his Name and Will , are only selfe-willed ; and use his Name only for a Reproach , so that one brother despiseth another only for the sake of the knowledge of his Name , though he should seek him in his knowledge in Love , and goe before him with a holy Life . 319. * What now are the Christians so called , better than Turks and Heathens , if they live Turkish'y , and more then Turkishly or Heathenishly ? † Where is the Christian and Evangelicall Fruit ? 320. Every one faith ; It will be good when this Evill is past and gone ; but I tell you in true knowledge , that it will not be good ; but worse and worse , unlesse you Convert every one in himselfe , and turne his Heart and Minde to Love and condescension ; else one people will devoure another ; and the Countreys will Consume , Wast and Destroy Themselves , and there will be such a vaine Evill World , that they will not be worthy to be called Men. 321. And this they will doe themselves one among another ; and there will be a Generall Mixture and Confusion of People in the Strife ; no one part better than another ; till the Anger of God Satiate its sierce Wrath ; and the people introduce themselves into the highest perdition and misery ; and * then thou wilt see and learne to know thy selfe , what thou hast been , in thy Pride , when thou art Naked , and wilt Seek the Lord in thy Misery , and see what Evill thou hast done to thy SELFE . 322. Therefore my deare Brethren : Seek but the Pearle ; all you that entend to avoyd the Anger of God , look not one upon the Life of another , but upon his OWN : † For it is no more Disputing , but either Convert , or perish . 323. The Time of Disputation and Babling is out , you will get no further with Disputation ; but with the Regeneration in the Spirit of Christ , you will reach and obtaine the Pearle ; so that you need never to Dispute More . 324. Let every one be in Sincere Earnest , and seek himselfe in himselfe , and see what he is : and Consider how to Seek his brother in Love : let him but goe out from Covetousnesse and Pride , and Content himselfe with * food and Rayment , and put his trust in God , who giveth Raine and blessing . 325. Indeed we take nothing along with us from this World , why then doe we then contend about that which is vaine , and thereby squander and loose that which is untransitory ; it must come to the Limit or Mark , or else it will be still worse , and that People which will not enter into this Limit or Mark , must be quite devoured and Consumed ; † saith the Spirit of Wonders . 326. This I would not have concealed from you Deare Sirs and Brethren in Christ , who reade my Writings and make use of them , in consideration of my Opponent ; and I exhort you brotherly , as also my Opponent , that you would lay the Holy Scriptures upon my Writings ; but in the Scripture seek nothing else then the Paternall Love-Heart of JESUS CHRIST , and then you will well FINDE from what Spirit I have written . 327. But he that hath no minde to doe this , let him leave my Writings at rest , for I have written Nothing for him ; I have written them for my selfe , without any thought how it would goe with them ; neither doe I know how it cometh to passe , that they run so abroad , for I have not run after any body with them , and I wonder as much as you , what the Most High doth about them . 328. Yet Observe it and become seeing ; for the Day breaketh or dawneth : if you will learne rightly to understand my Writings , then you will be freed from all Contention and Strife , and learne to know your selves : yet indeed the Letter cannot doe it ; but only the Living Spirit of Christ ; the way is faithfully shewne you . 329. Now doe what thou wilt , the Harvest is neere ; that every one will partake , of what he hath gathered into his Barne , I speake from my whole Heart very Earnestly , in my knowledge given Me of God , and Commend my selfe into your brotherly Love , into the Deare and Precious Name of JESUS CHRIST . Dated the 3. July . 1621. 330. Rejoyce in the LORD all Countreys , and Praise him all People ! For his Name goeth over all Mountaines and Hills , HE shooteth forth like a Sprout , and goeth on in Great Wonders , who will hinder it ? HALLELV-JAH . A Postscript of the Translatour into Nether-Dutch out of the Three High-Dutch Copies , and this English Translation out of a High-Dutch Copy was Compared with it . Who writes thus . THis Treatise was Written in Answer to Balthasar Tylcken concerning some Poynts in the Book of the Becoming Man or Incarnation of Jesus Christ : This Balthasar Tylcken first wrote a reproachfull Book against Jacob Behme , Concerning some Poynts in the AVRORA which Jacob Behme hath Answered , in the First Apology to Balthasar Tylcken ; afterwards Tylcken opposed some Poynts in the Book of the Incarnation of Jesus Christ ; and added some Sheets as an Appendix to that Book : which were sent over to Jacob Behme , upon which his Answer was , as is to be found in this Second Apology of His. Here follow the CONTENTS Of the SECTIONS , As they were Devided by the Translatour into the Nether-Dutch . I. Part. Apo : to Tylcken II. Of Predestination . A Letter or Preface concerning Verses . 15. I. An Introduction to the Answer , an Exhortation and marning from vers . 1. to 18. II. What the first Principle or Dark World is . How the Fire is not the first Principle . He that will attaine the Spirit of the Principle , must first become a Foole to the World. From v. 19. to 53. III. Of a right Christian : and of the Eternall Wisdome , which is no Genetrixs From v. 54. to 71. IV. Of the Third Principle . What the Bride of God is : and how the Spirit of God is no Principle , and yet is One. From vers . 72 to 86. V. Why the Outward World is a Principle of its own : Out of what the Angels are ; out of what joy Existeth : The Model of this World is Eternall . From vers . 87. to 94. VI. How the Soul is proceeded out of all the Three Worlds ; Of the Might or Strength , and of the Free Will of the Soul : Of the drawing of the Father : And what it is , to beleeve above all Reason . From vers . 95. to 117. VII . Of the grosse errour of Balthasar Tylcken , concerning the Seed of Adam , upon which he buildeth his Election . From 118. to 126. VIII . Why God hated Cain , and Esau ; and loved Abel , and Jacob : and who are the lost Sinners for whose sake Christ came . From 127. to 133. IX . What the hardening is , how the Love of God warneth Sinners ; Also how the Love of God is as Almighty to preserve , as his Anger is to destroy . From vers . 134. to 143. X. What God is : How without the Darknesse all would be Nothing : And in what Manner , man hath ability to goe out of Evill into Good and out of Good into Evill . From 144. to 153. XI . How Balthasar Tylcken is the Devills Advocate : How the Devill doth not assault any with Doubting , more then the Children of God : And of the firme Confidence of the Faithfull From 154 to 168. XII . How Nothing is impossible for Faith ; what the drawing of God is ; Why the Wicked are not drawn ; what a right Christian is ; and who become hardened from God. From 169. to . 186. XIII . The abominable Doctrine of Balthasar Tylcken ; an Exhortation not to doubt of Election ; and an Exhortation and warning to Balthasar Tylcken . From vers . 187 , to 202. XIV . Of the Eternall Purpose or Predestination and Election of God : The Beginning and End whereof , is one and the same alwayes . From 203. to 229. II. Part. Of the Person of Christ . Apol. to Tylck . II. XV. How Christ became Man out of no strange Seed , but out of the Seed of Mary ; and yet not in Eves Earthly Essence : the Holy Spirit was the Husband . From 230. to 242. XVI . What manner of Essence the Word assumed , in which God and Man became One Person : How Christ is a Creature , and how no Creature . From 243. to 251. Of the Person of the Virgin Mary . XVII . How Mary was no strange Virgin ; but the Daughter of Joaohim and Anna : Whence the Authour hath his Knowledge ; and what is , Christs Descention into Hell. From 252. to 262. XVIII . Question How the New Birth is performed in us : Also , what of us shall arise : Also of Impossibility and Possibility . From vers . 263. to 272. XIX . How Mary was Eves Daughter , how Christ had a humane Soul ; which Eternally is Immortal . From 273. to 291. XX. Of the vaine Contention about Knowledge : When we read in our selves , we read in Gods Book ; No Knowledge maketh us Blessed : a Warning and an Exhortation . From vers . 292. to 307. XXI . A Conclusion . How the present so called Christians Turks Jewes and Hoathens are all alike . How one people shall devour the other ; and how the Harvest-is near at hand . From 308. to 330. FINIS . Notes, typically marginal, from the original text Notes for div A28531-e290 * Math. 18. 11. † Rev. 10. 7. * Rev. 14. 4. † The Book of Predestination written 1623. * Joh. 6. 45. † Jer. 31. 34. Heb. 8. 11. * Joel 2. 8. Acts 2. 17. * NOTE . † The first Apologie to Balthasar Tylcken about the Aurora . * 1 Tim : 4. 10. Heb. 11. 26. † Eph. 6. 24. Notes for div A28531-e1650 * 2 Cor. 5. 1. 4. † Rom. 3. 15. * 2 Thes . 3. 2. † Joh : 13. 35. * 1 Cor. 5. 12. † Phil. 3. 20. * Math. 6. 10. Luk. 11. 2. † Math. 18. 11. Luk : 19. 10. * Note . † Joh : 6. 45 , Isa : 54. 13. Jer : 31. 34. * Joh : 16. 15. † Joh : 1. 3. Col : 1. 16. * Deut : 4 : 24. Chap : 9. 3. Heb. 12. 29. † Gen : 3. 17. * 1 Cor. 3. 18. * Wesen . * 2 Tim. 3. 7. † Or know the Bible outwardly : inwardly were better . * NOTE . † Joh : 1. 5 : * Rom : 6. 16. 18. 26. vsagen . ●… : 14. 12. ●… : 22. 21. ●…k : 11. 13. † Math : 9. 13. * Math : 11. 28. † Joh : 6. 44. * Rom. 9. 16. 18. † Note , Note . * Joh : 3. 3. † Math : 11. 12. * Joh : 6. 37. † Joh : 10. 27 , 28 , 29. * NOTE . † Ezek : 1. 3. Mal : 3. 7. * Math : 7. 7. to the 11. Luk : 11. 9. to the 14. † Note . † Note . * Gen : 32. 26. † Psal : 30. 5. * Note . † Luk : 5. 31. Math : 18. 11. * Acts 20. 28. † Math : 11. 28. * Joh : 1. 5. † Note , when it was that the Darknesse Comprehended the Light , in Adam . * Note , Note . * Mal. 1. 2 , 3 Rom : 9. 13. † Gen : 4. 4 , 5. * Gen : 4. 6. 7. † NOTE . * Math : 23. 37. Luk : 13. 34. † Micah 7. 1. * Col : 2 , 14 , 15. † 1 Cor. 15. 55 , 57. * Rom. 9. 18. † Rev. 19. 6. Math. 20. 15. * Isa . 50. 8. † NOTE . * Rom. 11. 36. 1 Cor. 8. 6. † The great Six Poynts . * Note Note . † Note Note . * Or pregnant or satisfieth it . † Math. 13. 12. Luk. 8. 18 * Note Note . † Joh. 17. 6. 24. * Joh. 10. 28. † NOTE . * Note . † Psal . 54. * Ezek. 33. 11. † Rom. 3. 4. † NOTE . * Math. 15. 22 , 26 , 27. † 1 Tim. 2. 4. * 1 Tim. 1. 15. † Rom. 8. 38 , 39. * Note . † Or Accuser . * B. T. * Note of the Potter &c. See Chap. 9. in the Book of Predestination . And Rom. 9. 21. † Numb . 17. 8. * Joh. 3. 27. † Note . * Note . * Vix : Of Gods Anger . * Joh : 20. 25. † Joh : 5. 17. * Joh : 15. 5. † Rom. 11. 22. * Rom : 9. 18. † Note Note . † Rom : 6. 16. * Psal : 95. 7 , 8. Heb : 3 : 7. 8. & 4. 7. † Phil : 2. 1● . * Math : 25. 41. &c. † NOTE . * Gen : 2. 17. * 2 Kings . I. 10 , 11. Numb : 26. 10. * Note Note . † Note Note . Jer : 18. 7 , 8. * Jon : 3. 2. 10. † 1 Cor. 14. 32. * NOTE . † Eph : 1. 4. * Note . † Note . * 1 Tim : 2. 4. † Note . * Joh : 12. 40. * Note . † NOTE . * Gen : 2. 17. * Numb : 17. 8. Heb : 9. 4. † Gen : 3. 15. Notes for div A28531-e16440 * Or Avrora . † Gen. 2. 18. &c. * Gal. 2. 20. * Note , the dry Rod of Aaron grew not through the Four Elementary Water and Fire . † Gen. 5. 5. * Luke 1. 35. † The Eternall Love-fire and the Water of tbe One Element . * Luke 1. 41. * Note . * Gal. 4. 6. † NOTE Christs Descending into Hell. * Note . Rom. 3. 17. † Math. 11. 17. Luke 7. 32. * NOTE . † 1 Cor. 15. 50. * Joh. 1. 29. 1 Joh. 2. 2. † Luke 10. 42. * Gen. 32. 26. * Joh 13. 15. * Luk. 23. 46. † Math. 26. 38. Joh : 12. 27. * Joh. 20. 17. * Balth●sar Tylcken . † God. * Note ye Expositors of the Scripture . † Note . * Or Language of the Holy Spirit . † Jer. 23 21. * Note . † Luke 1. 46. * Luke 2. 35. † Luk. 1. 42. † Luk 2. 41 , 42 , 48. * Note . * Note . About the Resurrection . * 1 Cor : 15. 28. * NOTE . † True brotherly Love. Alles . Bey . Christo : All. By. Christ . * Note . † Restitutio Renovatio Reditus Reparatio Regeneratio Revolutio OMNIUM Matt 5. 18. * The Holy Spirit dwelling in Gods Word , in Every ones Heart . * Note . † Note . * See the first Epistle to Paulus Keym. verse 30. † Note . * Sustenance and preservation . † Signifieth . 
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xml:id="A02262-002-b-0570">Subjects</w> <w lemma="in" pos="acp-p" xml:id="A02262-002-b-0580">in</w> <w lemma="the" pos="d" xml:id="A02262-002-b-0590">the</w> <w lemma="suitable" pos="j" xml:id="A02262-002-b-0600" reg="suitable">sutable</w> <w lemma="attire" pos="n1" xml:id="A02262-002-b-0610">attire</w> <w lemma="of" pos="acp-p" xml:id="A02262-002-b-0620">of</w> <w lemma="tragedy" pos="n1" xml:id="A02262-002-b-0630">Tragedy</w> <pc xml:id="A02262-002-b-0640">;</pc> <w lemma="not" pos="xx" xml:id="A02262-002-b-0650">not</w> <w lemma="without" pos="acp-p" xml:id="A02262-002-b-0660">without</w> <w lemma="the" pos="d" xml:id="A02262-002-b-0670">the</w> <w lemma="example" pos="n1" xml:id="A02262-002-b-0680">Example</w> <w lemma="of" pos="acp-p" xml:id="A02262-002-b-0690">of</w> <w lemma="two" pos="crd" xml:id="A02262-002-b-0700">two</w> <w lemma="ancient" pos="j" xml:id="A02262-002-b-0710">ancient</w> <w lemma="father" pos="n2" xml:id="A02262-002-b-0720">Fathers</w> <w lemma="of" pos="acp-p" xml:id="A02262-002-b-0730">of</w> <w lemma="the" pos="d" xml:id="A02262-002-b-0740">the</w> <w lemma="primitive" pos="j" xml:id="A02262-002-b-0750">Primitive</w> <w lemma="church" pos="n1" xml:id="A02262-002-b-0760">Church</w> <pc xml:id="A02262-002-b-0770">,</pc> <w lemma="Apollinarius" pos="n1-nn" xml:id="A02262-002-b-0780" rendition="#hi">Apollinarius</w> <w lemma="and" pos="cc" xml:id="A02262-002-b-0790">and</w> <w lemma="Nazianzen" pos="n1-nn" xml:id="A02262-002-b-0800" rendition="#hi">Nazianzen</w> <pc xml:id="A02262-002-b-0810" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="A02262-002-b-0820">The</w> <w lemma="argument" pos="n1" xml:id="A02262-002-b-0830">Argument</w> <w lemma="be" pos="vvz" xml:id="A02262-002-b-0840">is</w> <pb facs="3" xml:id="A02262-003-a"/> <w lemma="of" pos="acp-p" xml:id="A02262-003-a-0010">of</w> <w lemma="both" pos="d" xml:id="A02262-003-a-0020">both</w> <w lemma="the" pos="d" xml:id="A02262-003-a-0030">the</w> <w lemma="testament" pos="n2" xml:id="A02262-003-a-0040">Testaments</w> <w lemma="a" pos="d" xml:id="A02262-003-a-0050">a</w> <w lemma="pathetical" pos="j" xml:id="A02262-003-a-0060" reg="pathetical">patheticall</w> <w lemma="abstract" pos="n1_j" xml:id="A02262-003-a-0070">Abstract</w> <pc xml:id="A02262-003-a-0080" unit="sentence">.</pc> <w lemma="those" pos="d" xml:id="A02262-003-a-0090">Those</w> <w lemma="formidable" pos="j" xml:id="A02262-003-a-0100">formidable</w> <w lemma="wonder" pos="n2" xml:id="A02262-003-a-0110">Wonders</w> <pc xml:id="A02262-003-a-0120">,</pc> <w lemma="effect" pos="vvn" xml:id="A02262-003-a-0130">effected</w> <w lemma="by" pos="acp-p" xml:id="A02262-003-a-0140">by</w> <w lemma="God" pos="n1-nn" xml:id="A02262-003-a-0150">God</w> <w lemma="in" pos="acp-p" xml:id="A02262-003-a-0160">in</w> <w lemma="his" pos="po" xml:id="A02262-003-a-0170">his</w> <w lemma="own" pos="d" xml:id="A02262-003-a-0180" reg="own">owne</w> <w lemma="commonwealth" pos="n1" xml:id="A02262-003-a-0190" reg="Commonwealth">Common-wealth</w> <pc xml:id="A02262-003-a-0200">;</pc> <w lemma="those" pos="d" xml:id="A02262-003-a-0210">those</w> <w lemma="stupendous" pos="j" xml:id="A02262-003-a-0220">stupendious</w> <w lemma="miracle" pos="n2" xml:id="A02262-003-a-0230">Miracles</w> <pc xml:id="A02262-003-a-0240">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-003-a-0250">for</w> <w lemma="truth" pos="n1" xml:id="A02262-003-a-0260">truth</w> <w lemma="a" pos="d" xml:id="A02262-003-a-0270">a</w> <w lemma="pattern" pos="n1" xml:id="A02262-003-a-0280">Pattern</w> <w lemma="to" pos="acp-p" xml:id="A02262-003-a-0290">to</w> <w lemma="all" pos="d" xml:id="A02262-003-a-0300">all</w> <w lemma="history" pos="n1" xml:id="A02262-003-a-0310">History</w> <pc xml:id="A02262-003-a-0320">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-003-a-0330">for</w> <w lemma="strangeness" pos="n1" xml:id="A02262-003-a-0340" reg="strangeness">strangenesse</w> <w lemma="to" pos="acp-p" xml:id="A02262-003-a-0350">to</w> <w lemma="all" pos="d" xml:id="A02262-003-a-0360">all</w> <w lemma="fable" pos="n2" xml:id="A02262-003-a-0370">Fables</w> <pc xml:id="A02262-003-a-0380">;</pc> <w lemma="here" pos="av" xml:id="A02262-003-a-0390">here</w> <w lemma="meet" pos="vvb" xml:id="A02262-003-a-0400">meet</w> <w lemma="together" pos="av" xml:id="A02262-003-a-0410">together</w> <w lemma="to" pos="acp-cs" xml:id="A02262-003-a-0420">to</w> <w lemma="attend" pos="vvi" xml:id="A02262-003-a-0430">attend</w> <w lemma="on" pos="acp-p" xml:id="A02262-003-a-0440">on</w> <w lemma="Christ" pos="n1g-nn" xml:id="A02262-003-a-0450">CHRIST'S</w> <w lemma="passion" pos="n1" xml:id="A02262-003-a-0460">PASSION</w> <pc xml:id="A02262-003-a-0470" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-003-a-0480">The</w> <w lemma="effect" pos="n2" xml:id="A02262-003-a-0490">effects</w> <w lemma="of" pos="acp-p" xml:id="A02262-003-a-0500">of</w> <w lemma="his" pos="po" xml:id="A02262-003-a-0510">his</w> <w lemma="power" pos="n1" xml:id="A02262-003-a-0520">Power</w> <w lemma="here" pos="av" xml:id="A02262-003-a-0530">here</w> <w lemma="sweet" pos="av_j" xml:id="A02262-003-a-0540">sweetly</w> <w lemma="end" pos="vvi" xml:id="A02262-003-a-0550">end</w> <w lemma="in" pos="acp-p" xml:id="A02262-003-a-0560">in</w> <w lemma="those" pos="d" xml:id="A02262-003-a-0570">those</w> <w lemma="of" pos="acp-p" xml:id="A02262-003-a-0580">of</w> <w lemma="his" pos="po" xml:id="A02262-003-a-0590">his</w> <w lemma="mercy" pos="n1" xml:id="A02262-003-a-0600">Mercy</w> <pc xml:id="A02262-003-a-0610">:</pc> <w lemma="and" pos="cc" xml:id="A02262-003-a-0620">and</w> <w lemma="that" pos="cs" xml:id="A02262-003-a-0630">that</w> <w lemma="terrible" pos="j" xml:id="A02262-003-a-0640">terrible</w> <w lemma="lord" pos="n1" xml:id="A02262-003-a-0650">Lord</w> <w lemma="of" pos="acp-p" xml:id="A02262-003-a-0660">of</w> <w lemma="host" pos="n2" xml:id="A02262-003-a-0670">Hosts</w> <pc xml:id="A02262-003-a-0680">,</pc> <w lemma="be" pos="vvz" xml:id="A02262-003-a-0690">is</w> <w lemma="now" pos="av" xml:id="A02262-003-a-0700">now</w> <w lemma="this" pos="d" xml:id="A02262-003-a-0710">this</w> <w lemma="meek" pos="j" xml:id="A02262-003-a-0720" reg="meek">meeke</w> <w lemma="god" pos="n1" xml:id="A02262-003-a-0730">God</w> <w lemma="of" pos="acp-p" xml:id="A02262-003-a-0740">of</w> <w lemma="peace" pos="n1" xml:id="A02262-003-a-0750">Peace</w> <pc xml:id="A02262-003-a-0760">;</pc> <w lemma="reconcile" pos="n1_vg" xml:id="A02262-003-a-0770">reconciling</w> <w lemma="all" pos="av_d" xml:id="A02262-003-a-0780">all</w> <w lemma="to" pos="acp-p" xml:id="A02262-003-a-0790">to</w> <w lemma="one" pos="crd" xml:id="A02262-003-a-0800">one</w> <w lemma="another" pos="d" xml:id="A02262-003-a-0810">another</w> <pc xml:id="A02262-003-a-0820">,</pc> <w lemma="and" pos="cc" xml:id="A02262-003-a-0830">and</w> <w lemma="mankind" pos="n1" xml:id="A02262-003-a-0840" reg="Mankind">Man-kinde</w> <w lemma="to" pos="acp-p" xml:id="A02262-003-a-0850">to</w> <w lemma="himself" pos="px" xml:id="A02262-003-a-0860" reg="Himself">Him-selfe</w> <pc xml:id="A02262-003-a-0870">.</pc> <w lemma="sir" pos="n-ab" xml:id="A02262-003-a-0880">Sr.</w> <w lemma="in" pos="acp-p" xml:id="A02262-003-a-0890">in</w> <w lemma="this" pos="d" xml:id="A02262-003-a-0900">this</w> <w lemma="change" pos="n1" xml:id="A02262-003-a-0910">change</w> <w lemma="of" pos="acp-p" xml:id="A02262-003-a-0920">of</w> <w lemma="language" pos="n1" xml:id="A02262-003-a-0930">Language</w> <w lemma="I" pos="pns" xml:id="A02262-003-a-0940">I</w> <w lemma="be" pos="vvm" xml:id="A02262-003-a-0950">am</w> <w lemma="no" pos="d-x" xml:id="A02262-003-a-0960">no</w> <w lemma="punctual" pos="j" xml:id="A02262-003-a-0970" reg="punctual">punctuall</w> <w lemma="interpreter" pos="n1" xml:id="A02262-003-a-0980">Interpreter</w> <pc xml:id="A02262-003-a-0990">:</pc> <w lemma="a" pos="d" xml:id="A02262-003-a-1000">a</w> <w lemma="way" pos="n1" xml:id="A02262-003-a-1010">way</w> <w lemma="as" pos="acp-cs" xml:id="A02262-003-a-1020">as</w> <w lemma="servile" pos="j" xml:id="A02262-003-a-1030" reg="servile">servill</w> <w lemma="as" pos="acp-cs" xml:id="A02262-003-a-1040">as</w> <w lemma="ungraceful" pos="j" xml:id="A02262-003-a-1050" reg="ungraceful">ungracefull</w> <pc xml:id="A02262-003-a-1060" unit="sentence">.</pc> <w lemma="Quintilian" pos="n1-nn" xml:id="A02262-003-a-1070" rendition="#hi">Quintilian</w> <w lemma="censure" pos="vvz" xml:id="A02262-003-a-1080">censures</w> <w lemma="a" pos="d" xml:id="A02262-003-a-1090">a</w> <w lemma="painter" pos="n1" xml:id="A02262-003-a-1100">Painter</w> <pc xml:id="A02262-003-a-1110">,</pc> <pb facs="3" xml:id="A02262-003-b"/> <w lemma="that" pos="cs" xml:id="A02262-003-b-0010">that</w> <w lemma="he" pos="pns" xml:id="A02262-003-b-0020">he</w> <w lemma="more" pos="av-c_d" xml:id="A02262-003-b-0030">more</w> <w lemma="affect" pos="vvn" xml:id="A02262-003-b-0040">affected</w> <w lemma="similitude" pos="n1" xml:id="A02262-003-b-0050">Similitude</w> <w lemma="then" pos="av" xml:id="A02262-003-b-0060">then</w> <w lemma="beauty" pos="n1" xml:id="A02262-003-b-0070">Beauty</w> <pc xml:id="A02262-003-b-0080">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-003-b-0090">who</w> <w lemma="will" pos="vmd" xml:id="A02262-003-b-0100">would</w> <w lemma="have" pos="vvi" xml:id="A02262-003-b-0110">have</w> <w lemma="show" pos="vvn" xml:id="A02262-003-b-0120">shown</w> <w lemma="great" pos="j-c" xml:id="A02262-003-b-0130">greater</w> <w lemma="skill" pos="n1" xml:id="A02262-003-b-0140">Skill</w> <pc xml:id="A02262-003-b-0150">,</pc> <w lemma="if" pos="cs" xml:id="A02262-003-b-0160">if</w> <w lemma="less" pos="av-c_d" xml:id="A02262-003-b-0170" reg="less">lesse</w> <w lemma="of" pos="acp-p" xml:id="A02262-003-b-0180">of</w> <w lemma="resemblance" pos="n1" xml:id="A02262-003-b-0190">Resemblance</w> <pc xml:id="A02262-003-b-0200">:</pc> <w lemma="the" pos="d" xml:id="A02262-003-b-0210">the</w> <w lemma="same" pos="d" xml:id="A02262-003-b-0220">same</w> <w lemma="in" pos="acp-p" xml:id="A02262-003-b-0230">in</w> <w lemma="poetry" pos="n1" xml:id="A02262-003-b-0240">Poetry</w> <w lemma="be" pos="vvz" xml:id="A02262-003-b-0250">is</w> <w lemma="condemn" pos="vvn" xml:id="A02262-003-b-0260">condemned</w> <w lemma="by" pos="acp-p" xml:id="A02262-003-b-0270">by</w> <w lemma="Horace" pos="n1-nn" xml:id="A02262-003-b-0280" rendition="#hi">Horace</w> <pc xml:id="A02262-003-b-0290" rendition="#hi">;</pc> <w lemma="of" pos="acp-p" xml:id="A02262-003-b-0300">of</w> <w lemma="that" pos="d" xml:id="A02262-003-b-0310">that</w> <w lemma="art" pos="n1" xml:id="A02262-003-b-0320">Art</w> <w lemma="the" pos="d" xml:id="A02262-003-b-0330">the</w> <w lemma="great" pos="j" xml:id="A02262-003-b-0340">great</w> <w lemma="lawgiver" pos="n1" xml:id="A02262-003-b-0350" reg="Lawgiver">Law-giver</w> <pc xml:id="A02262-003-b-0360" unit="sentence">.</pc> <w lemma="thus" pos="av" xml:id="A02262-003-b-0370">Thus</w> <w lemma="in" pos="acp-p" xml:id="A02262-003-b-0380">in</w> <w lemma="the" pos="d" xml:id="A02262-003-b-0390">the</w> <w lemma="shadow" pos="n1" xml:id="A02262-003-b-0400">Shadow</w> <w lemma="of" pos="acp-p" xml:id="A02262-003-b-0410">of</w> <w lemma="your" pos="po" xml:id="A02262-003-b-0420">your</w> <w lemma="absence" pos="n1" xml:id="A02262-003-b-0430">Absence</w> <pc xml:id="A02262-003-b-0440">,</pc> <w lemma="dismiss" pos="vvn" xml:id="A02262-003-b-0450" reg="dismissed">dismist</w> <w lemma="from" pos="acp-p" xml:id="A02262-003-b-0460">from</w> <w lemma="arm" pos="n2" xml:id="A02262-003-b-0470">Arms</w> <w lemma="by" pos="acp-p" xml:id="A02262-003-b-0480">by</w> <w lemma="a" pos="d" xml:id="A02262-003-b-0490">an</w> <w lemma="act" pos="n1" xml:id="A02262-003-b-0500">Act</w> <w lemma="of" pos="acp-p" xml:id="A02262-003-b-0510">of</w> <w lemma="time" pos="n1" xml:id="A02262-003-b-0520">Time</w> <pc xml:id="A02262-003-b-0530">,</pc> <w lemma="have" pos="vvb" xml:id="A02262-003-b-0540">have</w> <w lemma="I" pos="pns" xml:id="A02262-003-b-0550">I</w> <pc xml:id="A02262-003-b-0560">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-003-b-0570">in</w> <w lemma="what" pos="crq-r" xml:id="A02262-003-b-0580">what</w> <w lemma="I" pos="pns" xml:id="A02262-003-b-0590">I</w> <w lemma="be" pos="vvd" xml:id="A02262-003-b-0600">was</w> <w lemma="able" pos="j" xml:id="A02262-003-b-0610">able</w> <pc xml:id="A02262-003-b-0620">,</pc> <w lemma="continue" pos="vvd" xml:id="A02262-003-b-0630">continued</w> <w lemma="to" pos="acp-cs" xml:id="A02262-003-b-0640">to</w> <w lemma="serve" pos="vvi" xml:id="A02262-003-b-0650">serve</w> <w lemma="you" pos="pn" xml:id="A02262-003-b-0660">you</w> <pc xml:id="A02262-003-b-0670" unit="sentence">.</pc> </p> <closer xml:id="A02262-e100100"> <signed xml:id="A02262-e100110"> <w lemma="the" pos="d" xml:id="A02262-003-b-0680">The</w> <w lemma="humble" pos="j-s" xml:id="A02262-003-b-0690">humblest</w> <w lemma="of" pos="acp-p" xml:id="A02262-003-b-0700">of</w> <w lemma="your" pos="po" xml:id="A02262-003-b-0710">your</w> <w lemma="majesty" pos="n1g" xml:id="A02262-003-b-0720" reg="Majesty's">Majesties</w> <w lemma="servant" pos="n2" xml:id="A02262-003-b-0730">Servants</w> <pc xml:id="A02262-003-b-0740">,</pc> <w lemma="George" pos="n1-nn" xml:id="A02262-003-b-0750">GEORGE</w> <w lemma="Sandys" pos="n1-nn" xml:id="A02262-003-b-0760">SANDYS</w> <pc xml:id="A02262-003-b-0770" unit="sentence">.</pc> </signed> </closer> </div> <div type="dramatis_personae" xml:id="A02262-e100120"> <pb facs="4" xml:id="A02262-004-a"/> <head> <w lemma="the" pos="d" xml:id="A02262-004-a-0010">THE</w> <w lemma="person" pos="n2" xml:id="A02262-004-a-0020">PERSONS</w> <pc xml:id="A02262-004-a-0030" unit="sentence">.</pc> </head> <list xml:id="A02262-e100130"> <item xml:id="A02262-e100140"> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-004-a-0040">JESUS</w> <pc xml:id="A02262-004-a-0050" unit="sentence">.</pc> </item> <item xml:id="A02262-e100150"> <w lemma="chorus" pos="n1" xml:id="A02262-004-a-0060">CHORUS</w> <w lemma="of" pos="acp-p" xml:id="A02262-004-a-0070">OF</w> <w lemma="jewish" pos="j-nn" xml:id="A02262-004-a-0080">JEWISH</w> <w lemma="woman" pos="n2" xml:id="A02262-004-a-0090">WOMEN</w> <pc xml:id="A02262-004-a-0100" unit="sentence">.</pc> </item> <item xml:id="A02262-e100160"> <w lemma="Peter" pos="n1-nn" xml:id="A02262-004-a-0110">PETER</w> <pc xml:id="A02262-004-a-0120" unit="sentence">.</pc> </item> <item xml:id="A02262-e100170"> <w lemma="Pontius" pos="n1-nn" xml:id="A02262-004-a-0130">PONTIUS</w> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-004-a-0140">PILATE</w> <pc xml:id="A02262-004-a-0150" unit="sentence">.</pc> </item> <item xml:id="A02262-e100180"> <w lemma="CAIAPHAS" pos="n1-nn" xml:id="A02262-004-a-0160">CAIAPHAS</w> <pc xml:id="A02262-004-a-0170" unit="sentence">.</pc> </item> <item xml:id="A02262-e100190"> <w lemma="Judas" pos="n1-nn" xml:id="A02262-004-a-0180">JUDAS</w> <pc xml:id="A02262-004-a-0190" unit="sentence">.</pc> </item> <item xml:id="A02262-e100200"> <w lemma="the" pos="d" xml:id="A02262-004-a-0200">THE</w> <w lemma="Jew" pos="n2-nn" xml:id="A02262-004-a-0210">JEWS</w> <pc xml:id="A02262-004-a-0220" unit="sentence">.</pc> </item> <item xml:id="A02262-e100210"> <w lemma="First" pos="ord" xml:id="A02262-004-a-0230">FIRST</w> <w lemma="nuncius" pos="fw-la" xml:id="A02262-004-a-0240">NUNCIUS</w> <pc xml:id="A02262-004-a-0250" unit="sentence">.</pc> </item> <item xml:id="A02262-e100220"> <w lemma="Second" pos="ord" xml:id="A02262-004-a-0260">SECOND</w> <w lemma="nuncius" pos="fw-la" xml:id="A02262-004-a-0270">NUNCIUS</w> <pc xml:id="A02262-004-a-0280" unit="sentence">.</pc> </item> <item xml:id="A02262-e100230"> <w lemma="chorus" pos="n1" xml:id="A02262-004-a-0290">CHORUS</w> <w lemma="of" pos="acp-p" xml:id="A02262-004-a-0300">OF</w> <w lemma="roman" pos="j-nn" xml:id="A02262-004-a-0310" reg="ROMAN">ROMANE</w> <w lemma="soldier" pos="n2" xml:id="A02262-004-a-0320" reg="soldiers">SOULDIERS</w> <pc xml:id="A02262-004-a-0330" unit="sentence">.</pc> </item> <item xml:id="A02262-e100240"> <w lemma="Joseph" pos="n1-nn" xml:id="A02262-004-a-0340">JOSEPH</w> <w lemma="of" pos="acp-p" xml:id="A02262-004-a-0350">OF</w> <w lemma="Arimathea" pos="n1-nn" xml:id="A02262-004-a-0360">ARIMATHEA</w> <pc xml:id="A02262-004-a-0370" unit="sentence">.</pc> </item> <item xml:id="A02262-e100250"> <w lemma="Nicodemus" pos="n1-nn" xml:id="A02262-004-a-0380">NICODEMUS</w> <pc xml:id="A02262-004-a-0390" unit="sentence">.</pc> </item> <item xml:id="A02262-e100260"> <w lemma="John" pos="n1-nn" xml:id="A02262-004-a-0400">JOHN</w> <pc xml:id="A02262-004-a-0410" unit="sentence">.</pc> </item> <item xml:id="A02262-e100270"> <w lemma="MARY" pos="n1-nn" xml:id="A02262-004-a-0420">MARY</w> <w lemma="the" pos="d" xml:id="A02262-004-a-0430">THE</w> <w lemma="mother" pos="n1" xml:id="A02262-004-a-0440">MOTHER</w> <w lemma="of" pos="acp-p" xml:id="A02262-004-a-0450">OF</w> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-004-a-0460">JESUS</w> <pc xml:id="A02262-004-a-0470" unit="sentence">.</pc> </item> </list> </div> <div type="imprimatur" xml:id="A02262-e100280"> <p xml:id="A02262-e100290"> <w lemma="imprimatur" pos="fw-la" xml:id="A02262-004-a-0480" rendition="#hi">Imprimatur</w> <pc xml:id="A02262-004-a-0490" rendition="#hi">:</pc> </p> <closer xml:id="A02262-e100300"> <signed xml:id="A02262-e100310"> <w lemma="Thomas" pos="n1-nn" xml:id="A02262-004-a-0500" reg="Tho.">Tho:</w> <w lemma="Wykes" pos="n1-nn" xml:id="A02262-004-a-0510">Wykes</w> <pc xml:id="A02262-004-a-0520" unit="sentence">.</pc> </signed> <dateline xml:id="A02262-e100320"> <date xml:id="A02262-e100330"> <w lemma="September" pos="n1-nn" xml:id="A02262-004-a-0530">September</w> <w lemma="17." pos="crd" xml:id="A02262-004-a-0540">17.</w> <w lemma="1639" pos="crd" xml:id="A02262-004-a-0550">1639</w> <pc xml:id="A02262-004-a-0560" unit="sentence">.</pc> </date> </dateline> </closer> </div> </front> <body xml:id="A02262-e100340"> <div type="play" xml:id="A02262-e100350"> <pb facs="4" n="1" xml:id="A02262-004-b"/> <div n="1" type="act" xml:id="A02262-e100360"> <head> <w lemma="the" pos="d" xml:id="A02262-004-b-0010">THE</w> <w lemma="first" pos="ord" xml:id="A02262-004-b-0020">FIRST</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-004-b-0030">ACT.</w> <pc xml:id="A02262-004-b-0040" unit="sentence"/> </head> <sp xml:id="A02262-e100370" who="A02262-jesus"> <speaker> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-004-b-0050" reg="JESUS">JESVS</w> <pc xml:id="A02262-004-b-0060" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e100380"> <w lemma="o" pos="uh" xml:id="A02262-004-b-0070">O</w> <w lemma="thou" pos="pns" xml:id="A02262-004-b-0080">Thou</w> <w lemma="who" pos="crq-r" xml:id="A02262-004-b-0090">who</w> <w lemma="govern" pos="vv2" xml:id="A02262-004-b-0100" reg="governest">govern'st</w> <w lemma="what" pos="crq-q" xml:id="A02262-004-b-0110">what</w> <w lemma="thou" pos="pns" xml:id="A02262-004-b-0120">thou</w> <w lemma="do" pos="vvd2" xml:id="A02262-004-b-0130">didst</w> <w lemma="create" pos="vvi" xml:id="A02262-004-b-0140">create</w> </l> <l xml:id="A02262-e100390"> <w lemma="with" pos="acp-p" xml:id="A02262-004-b-0150">With</w> <w lemma="equal" pos="j" xml:id="A02262-004-b-0160" reg="equal">equall</w> <w lemma="sway" pos="n1" xml:id="A02262-004-b-0170">sway</w> <pc xml:id="A02262-004-b-0180">,</pc> <w lemma="great" pos="j" xml:id="A02262-004-b-0190">great</w> <w lemma="arbiter" pos="n1" xml:id="A02262-004-b-0200">Arbiter</w> <w lemma="of" pos="acp-p" xml:id="A02262-004-b-0210">of</w> <w lemma="fate" pos="n1" xml:id="A02262-004-b-0220">Fate</w> <pc xml:id="A02262-004-b-0230">,</pc> </l> <l xml:id="A02262-e100400"> <w lemma="the" pos="d" xml:id="A02262-004-b-0240">The</w> <w lemma="world" pos="n1g" xml:id="A02262-004-b-0250" reg="World's">Worlds</w> <w lemma="almighty" pos="j" xml:id="A02262-004-b-0260">Almighty</w> <w lemma="father" pos="n1" xml:id="A02262-004-b-0270">Father</w> <pc xml:id="A02262-004-b-0280">;</pc> <w lemma="I" pos="pns" xml:id="A02262-004-b-0290">I</w> <pc xml:id="A02262-004-b-0300">,</pc> <w lemma="thy" pos="po" xml:id="A02262-004-b-0310">thy</w> <w lemma="son" pos="n1" xml:id="A02262-004-b-0320">Son</w> <pc xml:id="A02262-004-b-0330">,</pc> </l> <l xml:id="A02262-e100410"> <w lemma="though" pos="cs" xml:id="A02262-004-b-0340">Though</w> <w lemma="bear" pos="vvn" xml:id="A02262-004-b-0350">born</w> <w lemma="in" pos="acp-p" xml:id="A02262-004-b-0360">in</w> <w lemma="time" pos="n1" xml:id="A02262-004-b-0370">Time</w> <pc xml:id="A02262-004-b-0380">,</pc> <w lemma="before" pos="acp-p" xml:id="A02262-004-b-0390">before</w> <w lemma="his" pos="po" xml:id="A02262-004-b-0400">his</w> <w lemma="course" pos="n1" xml:id="A02262-004-b-0410">Course</w> <w lemma="begin" pos="vvn" xml:id="A02262-004-b-0420">begun</w> <pc xml:id="A02262-004-b-0430">;</pc> </l> <l n="5" xml:id="A02262-e100420"> <w lemma="thus" pos="av" xml:id="A02262-004-b-0440">Thus</w> <w lemma="far" pos="av_j" xml:id="A02262-004-b-0450">far</w> <w lemma="my" pos="po" xml:id="A02262-004-b-0460">my</w> <w lemma="deed" pos="n2" xml:id="A02262-004-b-0470">Deeds</w> <w lemma="have" pos="vvb" xml:id="A02262-004-b-0480">have</w> <w lemma="answer" pos="vvn" xml:id="A02262-004-b-0490">answered</w> <w lemma="thy" pos="po" xml:id="A02262-004-b-0500">thy</w> <w lemma="command" pos="n2" xml:id="A02262-004-b-0510">Commands</w> <pc xml:id="A02262-004-b-0520">:</pc> </l> <l xml:id="A02262-e100430"> <w lemma="if" pos="cs" xml:id="A02262-004-b-0530">If</w> <w lemma="more" pos="d-c" xml:id="A02262-004-b-0540">more</w> <w lemma="remain" pos="n1" xml:id="A02262-004-b-0550">remain</w> <pc xml:id="A02262-004-b-0560">,</pc> <w lemma="my" pos="po" xml:id="A02262-004-b-0570">my</w> <w lemma="zeal" pos="n1" xml:id="A02262-004-b-0580" reg="Zeal">Zeale</w> <w lemma="prepare" pos="vvn" xml:id="A02262-004-b-0590">prepared</w> <w lemma="stand" pos="vvz" xml:id="A02262-004-b-0600">stands</w> </l> <l xml:id="A02262-e100440"> <w lemma="to" pos="acp-cs" xml:id="A02262-004-b-0610">To</w> <w lemma="execute" pos="vvi" xml:id="A02262-004-b-0620">execute</w> <w lemma="thy" pos="po" xml:id="A02262-004-b-0630">thy</w> <w lemma="charge" pos="n1" xml:id="A02262-004-b-0640">Charge</w> <pc xml:id="A02262-004-b-0650">:</pc> <w lemma="all" pos="d" xml:id="A02262-004-b-0660">all</w> <w lemma="that" pos="cs" xml:id="A02262-004-b-0670">that</w> <w lemma="I" pos="pns" xml:id="A02262-004-b-0680">I</w> <w lemma="fear" pos="vvb" xml:id="A02262-004-b-0690" reg="fear">feare</w> <pc xml:id="A02262-004-b-0700">,</pc> </l> <l xml:id="A02262-e100450"> <w lemma="all" pos="d" xml:id="A02262-004-b-0710">All</w> <w lemma="that" pos="cs" xml:id="A02262-004-b-0720">that</w> <w lemma="I" pos="pns" xml:id="A02262-004-b-0730">I</w> <w lemma="hate" pos="vvb" xml:id="A02262-004-b-0740">hate</w> <pc xml:id="A02262-004-b-0750">,</pc> <w lemma="I" pos="pns" xml:id="A02262-004-b-0760">I</w> <w lemma="shall" pos="vmb" xml:id="A02262-004-b-0770">shall</w> <w lemma="with" pos="acp-p" xml:id="A02262-004-b-0780">with</w> <w lemma="patience" pos="n1" xml:id="A02262-004-b-0790">patience</w> <w lemma="bear" pos="vvi" xml:id="A02262-004-b-0800" reg="bear">beare</w> <pc xml:id="A02262-004-b-0810">;</pc> </l> <l xml:id="A02262-e100460"> <w lemma="no" pos="d-x" xml:id="A02262-004-b-0820">No</w> <w lemma="misery" pos="n1" xml:id="A02262-004-b-0830">misery</w> <w lemma="refuse" pos="vvi" xml:id="A02262-004-b-0840">refuse</w> <pc xml:id="A02262-004-b-0850">,</pc> <w lemma="no" pos="d-x" xml:id="A02262-004-b-0860">no</w> <w lemma="toil" pos="n1" xml:id="A02262-004-b-0870" reg="toil">toile</w> <pc xml:id="A02262-004-b-0880">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-004-b-0890">nor</w> <w lemma="shame" pos="n1" xml:id="A02262-004-b-0900">shame</w> <pc xml:id="A02262-004-b-0910">:</pc> </l> <l n="10" xml:id="A02262-e100470"> <w lemma="I" pos="pns" xml:id="A02262-004-b-0920">I</w> <w lemma="know" pos="vvb" xml:id="A02262-004-b-0930">know</w> <w lemma="for" pos="acp-p" xml:id="A02262-004-b-0940">for</w> <w lemma="this" pos="d" xml:id="A02262-004-b-0950">this</w> <w lemma="into" pos="acp-p" xml:id="A02262-004-b-0960">into</w> <w lemma="the" pos="d" xml:id="A02262-004-b-0970">the</w> <w lemma="world" pos="n1" xml:id="A02262-004-b-0980">world</w> <w lemma="I" pos="pns" xml:id="A02262-004-b-0990">I</w> <w lemma="come" pos="vvd" xml:id="A02262-004-b-1000">came</w> <pc xml:id="A02262-004-b-1010" unit="sentence">.</pc> </l> <l xml:id="A02262-e100480"> <w lemma="and" pos="cc" xml:id="A02262-004-b-1020">And</w> <w lemma="yet" pos="av" xml:id="A02262-004-b-1030">yet</w> <w lemma="how" pos="crq-cs" xml:id="A02262-004-b-1040">how</w> <w lemma="long" pos="av_j" xml:id="A02262-004-b-1050">long</w> <w lemma="shall" pos="vmb" xml:id="A02262-004-b-1060">shall</w> <w lemma="these" pos="d" xml:id="A02262-004-b-1070">these</w> <w lemma="extreme" pos="n2_j" xml:id="A02262-004-b-1080" reg="extremes">extreames</w> <w lemma="endure" pos="vvi" xml:id="A02262-004-b-1090" reg="endure">indure</w> <pc xml:id="A02262-004-b-1100" unit="sentence">!</pc> </l> <l xml:id="A02262-e100490"> <w lemma="what" pos="crq-q" xml:id="A02262-004-b-1110">What</w> <w lemma="day" pos="n1" xml:id="A02262-004-b-1120">Day</w> <w lemma="or" pos="cc" xml:id="A02262-004-b-1130">or</w> <w lemma="night" pos="n1" xml:id="A02262-004-b-1140">Night</w> <w lemma="have" pos="vvb" xml:id="A02262-004-b-1150">have</w> <w lemma="know" pos="vvn" xml:id="A02262-004-b-1160">known</w> <w lemma="my" pos="po" xml:id="A02262-004-b-1170">my</w> <w lemma="life" pos="n1" xml:id="A02262-004-b-1180">life</w> <w lemma="secure" pos="j" xml:id="A02262-004-b-1190">secure</w> <pc xml:id="A02262-004-b-1200" unit="sentence">!</pc> </l> <l xml:id="A02262-e100500"> <w lemma="my" pos="po" xml:id="A02262-004-b-1210">My</w> <w lemma="burden" pos="n1" xml:id="A02262-004-b-1220" reg="burden">burthen</w> <pc xml:id="A02262-004-b-1230">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-004-b-1240">by</w> <w lemma="endure" pos="vvg" xml:id="A02262-004-b-1250" reg="enduring">induring</w> <pc xml:id="A02262-004-b-1260">,</pc> <w lemma="heavy" pos="j-c" xml:id="A02262-004-b-1270">heavier</w> <w lemma="grow" pos="vvz" xml:id="A02262-004-b-1280">grows</w> <pc xml:id="A02262-004-b-1290">;</pc> </l> <l xml:id="A02262-e100510"> <w lemma="and" pos="cc" xml:id="A02262-004-b-1300">And</w> <w lemma="present" pos="j" xml:id="A02262-004-b-1310">present</w> <w lemma="ill" pos="n2_j" xml:id="A02262-004-b-1320">ills</w> <w lemma="a" pos="d" xml:id="A02262-004-b-1330">a</w> <w lemma="way" pos="n1" xml:id="A02262-004-b-1340">way</w> <w lemma="to" pos="acp-cs" xml:id="A02262-004-b-1350">to</w> <w lemma="worse" pos="av-c_j" xml:id="A02262-004-b-1360">worse</w> <w lemma="disclose" pos="vvi" xml:id="A02262-004-b-1370">disclose</w> <pc xml:id="A02262-004-b-1380" unit="sentence">.</pc> </l> <l n="15" xml:id="A02262-e100520"> <w lemma="my" pos="po" xml:id="A02262-004-b-1390">My</w> <w lemma="kingdom" pos="n1" xml:id="A02262-004-b-1400" reg="Kingdom">Kingdome</w> <pc xml:id="A02262-004-b-1410">,</pc> <w lemma="heaven" pos="n1" xml:id="A02262-004-b-1420">Heaven</w> <pc xml:id="A02262-004-b-1430">,</pc> <w lemma="I" pos="pns" xml:id="A02262-004-b-1440">I</w> <w lemma="leave" pos="vvd" xml:id="A02262-004-b-1450">left</w> <pc xml:id="A02262-004-b-1460">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-004-b-1470">to</w> <w lemma="visit" pos="vvi" xml:id="A02262-004-b-1480">visit</w> <w lemma="earth" pos="n1" xml:id="A02262-004-b-1490">Earth</w> <pc xml:id="A02262-004-b-1500">;</pc> </l> <l xml:id="A02262-e100530"> <w lemma="and" pos="cc" xml:id="A02262-004-b-1510">And</w> <w lemma="suffer" pos="vvd" xml:id="A02262-004-b-1520" reg="suffered">suffer'd</w> <w lemma="banishment" pos="n1" xml:id="A02262-004-b-1530">banishment</w> <w lemma="before" pos="acp-p" xml:id="A02262-004-b-1540">before</w> <w lemma="my" pos="po" xml:id="A02262-004-b-1550">my</w> <w lemma="birth" pos="n1" xml:id="A02262-004-b-1560">Birth</w> <pc xml:id="A02262-004-b-1570" unit="sentence">.</pc> </l> <l xml:id="A02262-e100540"> <w lemma="a" pos="d" xml:id="A02262-004-b-1580">An</w> <w lemma="unknown" pos="j" xml:id="A02262-004-b-1590">unknown</w> <w lemma="infant" pos="n1" xml:id="A02262-004-b-1600">Infant</w> <pc xml:id="A02262-004-b-1610">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-004-b-1620">in</w> <w lemma="a" pos="d" xml:id="A02262-004-b-1630">a</w> <w lemma="stable" pos="n1" xml:id="A02262-004-b-1640">stable</w> <w lemma="bear" pos="vvn" xml:id="A02262-004-b-1650">born</w> <pc xml:id="A02262-004-b-1660">,</pc> </l> <l xml:id="A02262-e100550"> <w lemma="lodge" pos="vvn" xml:id="A02262-004-b-1670" reg="Lodged">Lodg'd</w> <w lemma="in" pos="acp-p" xml:id="A02262-004-b-1680">in</w> <w lemma="a" pos="d" xml:id="A02262-004-b-1690">a</w> <w lemma="manger" pos="n1" xml:id="A02262-004-b-1700">manger</w> <pc xml:id="A02262-004-b-1710">:</pc> <w lemma="little" pos="j" xml:id="A02262-004-b-1720">little</w> <pc xml:id="A02262-004-b-1730">,</pc> <w lemma="poor" pos="j" xml:id="A02262-004-b-1740" reg="poor">poore</w> <pc xml:id="A02262-004-b-1750">,</pc> <w lemma="forlorn" pos="j" xml:id="A02262-004-b-1760">forlorn</w> <pc xml:id="A02262-004-b-1770">,</pc> </l> <l xml:id="A02262-e100560"> <w lemma="and" pos="cc" xml:id="A02262-004-b-1780">And</w> <w lemma="miserable" pos="j" xml:id="A02262-004-b-1790">miserable</w> <pc xml:id="A02262-004-b-1800">:</pc> <w lemma="though" pos="cs" xml:id="A02262-004-b-1810">though</w> <w lemma="so" pos="av" xml:id="A02262-004-b-1820">so</w> <w lemma="vile" pos="j" xml:id="A02262-004-b-1830">vile</w> <w lemma="a" pos="d" xml:id="A02262-004-b-1840">a</w> <w lemma="thing" pos="n1" xml:id="A02262-004-b-1850">Thing</w> <pc xml:id="A02262-004-b-1860">,</pc> </l> <l n="20" xml:id="A02262-e100570"> <w lemma="yet" pos="av" xml:id="A02262-004-b-1870">Yet</w> <w lemma="worthy" pos="j" xml:id="A02262-004-b-1880">worthy</w> <w lemma="of" pos="acp-p" xml:id="A02262-004-b-1890">of</w> <w lemma="the" pos="d" xml:id="A02262-004-b-1900">the</w> <w lemma="envy" pos="n1" xml:id="A02262-004-b-1910">envy</w> <w lemma="of" pos="acp-p" xml:id="A02262-004-b-1920">of</w> <w lemma="a" pos="d" xml:id="A02262-004-b-1930">a</w> <w lemma="king" pos="n1" xml:id="A02262-004-b-1940">King</w> <pc xml:id="A02262-004-b-1950" unit="sentence">.</pc> </l> <l xml:id="A02262-e100580"> <w lemma="two" pos="crd" xml:id="A02262-004-b-1960">Two</w> <w lemma="year" pos="n2" xml:id="A02262-004-b-1970" reg="years">yeers</w> <w lemma="scarce" pos="av_j" xml:id="A02262-004-b-1980">scarce</w> <w lemma="yet" pos="av" xml:id="A02262-004-b-1990">yet</w> <w lemma="complete" pos="j" xml:id="A02262-004-b-2000" reg="complete">compleat</w> <pc xml:id="A02262-004-b-2010">,</pc> <w lemma="too" pos="av" xml:id="A02262-004-b-2020">too</w> <w lemma="old" pos="j" xml:id="A02262-004-b-2030">old</w> <w lemma="be" pos="vvd" xml:id="A02262-004-b-2040">was</w> <w lemma="think" pos="vvn" xml:id="A02262-004-b-2050">thought</w> </l> <l xml:id="A02262-e100590"> <w lemma="by" pos="acp-p" xml:id="A02262-004-b-2060">By</w> <w lemma="Herod" pos="n1g-nn" xml:id="A02262-004-b-2070" rendition="#hi" reg="Herod's">Herods</w> <w lemma="fear" pos="n2" xml:id="A02262-004-b-2080">fears</w> <pc xml:id="A02262-004-b-2090">:</pc> <w lemma="while" pos="cs" xml:id="A02262-004-b-2100">while</w> <w lemma="I" pos="pns" xml:id="A02262-004-b-2110">I</w> <w lemma="alone" pos="av_j" xml:id="A02262-004-b-2120">alone</w> <w lemma="be" pos="vvd" xml:id="A02262-004-b-2130">was</w> <w lemma="seek" pos="vvn" xml:id="A02262-004-b-2140">sought</w> <pc xml:id="A02262-004-b-2150">,</pc> </l> <pb facs="5" n="2" xml:id="A02262-005-a"/> <l xml:id="A02262-e100600"> <w lemma="the" pos="d" xml:id="A02262-005-a-0010">The</w> <w lemma="bloody" pos="j" xml:id="A02262-005-a-0020" reg="bloody">bloudy</w> <w lemma="sword" pos="n1" xml:id="A02262-005-a-0030">Sword</w> <w lemma="ephratian" pos="j-nn" xml:id="A02262-005-a-0040">Ephratian</w> <w lemma="dame" pos="n2" xml:id="A02262-005-a-0050">Dames</w> <w lemma="deprive" pos="vvz" xml:id="A02262-005-a-0060">deprives</w> </l> <l xml:id="A02262-e100610"> <w lemma="of" pos="acp-p" xml:id="A02262-005-a-0070">Of</w> <w lemma="their" pos="po" xml:id="A02262-005-a-0080">their</w> <w lemma="dear" pos="j" xml:id="A02262-005-a-0090">dear</w> <w lemma="babe" pos="n2" xml:id="A02262-005-a-0100">Babes</w> <pc xml:id="A02262-005-a-0110">;</pc> <w lemma="through" pos="acp-p" xml:id="A02262-005-a-0120">through</w> <w lemma="wound" pos="n2" xml:id="A02262-005-a-0130">wounds</w> <w lemma="they" pos="pns" xml:id="A02262-005-a-0140">they</w> <w lemma="exhale" pos="vvd" xml:id="A02262-005-a-0150" reg="exhaled">exhal'd</w> <w lemma="their" pos="po" xml:id="A02262-005-a-0160">their</w> <w lemma="life" pos="n2" xml:id="A02262-005-a-0170">lives</w> <pc xml:id="A02262-005-a-0180" unit="sentence">.</pc> </l> <l n="25" xml:id="A02262-e100620"> <w lemma="secure" pos="vvn" xml:id="A02262-005-a-0190" reg="Secured">Secur'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-005-a-0200">by</w> <w lemma="fly" pos="vvg" xml:id="A02262-005-a-0210">flying</w> <w lemma="to" pos="acp-p" xml:id="A02262-005-a-0220">to</w> <w lemma="a" pos="d" xml:id="A02262-005-a-0230">a</w> <w lemma="foreign" pos="j" xml:id="A02262-005-a-0240" reg="foreign">forreign</w> <w lemma="clime" pos="n1" xml:id="A02262-005-a-0250">Clime</w> <pc xml:id="A02262-005-a-0260">,</pc> </l> <l xml:id="A02262-e100630"> <w lemma="the" pos="d" xml:id="A02262-005-a-0270">The</w> <w lemma="tyrant" pos="n1" xml:id="A02262-005-a-0280">Tyrant</w> <w lemma="through" pos="acp-p" xml:id="A02262-005-a-0290">through</w> <w lemma="his" pos="po" xml:id="A02262-005-a-0300">his</w> <w lemma="error" pos="n1" xml:id="A02262-005-a-0310">Error</w> <w lemma="lose" pos="vvd" xml:id="A02262-005-a-0320">lost</w> <w lemma="his" pos="po" xml:id="A02262-005-a-0330">his</w> <w lemma="crime" pos="n1" xml:id="A02262-005-a-0340">Crime</w> <pc xml:id="A02262-005-a-0350" unit="sentence">.</pc> </l> <l xml:id="A02262-e100640"> <w lemma="a" pos="d" xml:id="A02262-005-a-0360">A</w> <w lemma="thousand" pos="crd" xml:id="A02262-005-a-0370">Thousand</w> <w lemma="miracle" pos="n2" xml:id="A02262-005-a-0380">Miracles</w> <w lemma="have" pos="vvb" xml:id="A02262-005-a-0390">have</w> <w lemma="make" pos="vvn" xml:id="A02262-005-a-0400">made</w> <w lemma="i" pos="pno" xml:id="A02262-005-a-0410">me</w> <w lemma="know" pos="vvn" xml:id="A02262-005-a-0420">known</w> </l> <l xml:id="A02262-e100650"> <w lemma="through" pos="acp-p" xml:id="A02262-005-a-0430">Through</w> <w lemma="all" pos="d" xml:id="A02262-005-a-0440">all</w> <w lemma="the" pos="d" xml:id="A02262-005-a-0450">the</w> <w lemma="world" pos="n1" xml:id="A02262-005-a-0460">World</w> <pc xml:id="A02262-005-a-0470">,</pc> <w lemma="and" pos="cc" xml:id="A02262-005-a-0480">and</w> <w lemma="my" pos="po" xml:id="A02262-005-a-0490">my</w> <w lemma="extraction" pos="n1" xml:id="A02262-005-a-0500">extraction</w> <w lemma="show" pos="vvn" xml:id="A02262-005-a-0510">shown</w> <pc xml:id="A02262-005-a-0520" unit="sentence">.</pc> </l> <l xml:id="A02262-e100660"> <w lemma="envy" pos="n1" xml:id="A02262-005-a-0530">Envy</w> <w lemma="against" pos="acp-p" xml:id="A02262-005-a-0540">against</w> <w lemma="i" pos="pno" xml:id="A02262-005-a-0550">me</w> <w lemma="rave" pos="vvz" xml:id="A02262-005-a-0560">raves</w> <pc xml:id="A02262-005-a-0570">:</pc> <w lemma="yet" pos="av" xml:id="A02262-005-a-0580">yet</w> <w lemma="virtue" pos="n1" xml:id="A02262-005-a-0590" reg="Virtue">Vertue</w> <w lemma="have" pos="vvz" xml:id="A02262-005-a-0600">hath</w> </l> <l n="30" xml:id="A02262-e100670"> <w lemma="more" pos="d-c" xml:id="A02262-005-a-0610">More</w> <w lemma="storm" pos="n2" xml:id="A02262-005-a-0620">storms</w> <w lemma="of" pos="acp-p" xml:id="A02262-005-a-0630">of</w> <w lemma="mischief" pos="n1" xml:id="A02262-005-a-0640">Mischief</w> <w lemma="raise" pos="vvn" xml:id="A02262-005-a-0650" reg="raised">rais'd</w> <pc xml:id="A02262-005-a-0660">,</pc> <w lemma="than" pos="cs" xml:id="A02262-005-a-0670" reg="than">then</w> <w lemma="Herod" pos="n1g-nn" xml:id="A02262-005-a-0680" reg="Herod's">Herods</w> <w lemma="wrath" pos="n1" xml:id="A02262-005-a-0690">wrath</w> <pc xml:id="A02262-005-a-0700" unit="sentence">.</pc> </l> <l xml:id="A02262-e100680"> <w lemma="it" pos="pn" xml:id="A02262-005-a-0710">It</w> <w lemma="be" pos="vvz" xml:id="A02262-005-a-0720">is</w> <w lemma="decree" pos="vvn" xml:id="A02262-005-a-0730">decreed</w> <w lemma="by" pos="acp-p" xml:id="A02262-005-a-0740">by</w> <w lemma="thy" pos="po" xml:id="A02262-005-a-0750">thy</w> <w lemma="unchanging" pos="j" xml:id="A02262-005-a-0760">unchanging</w> <w lemma="will" pos="n1" xml:id="A02262-005-a-0770">Will</w> <pc xml:id="A02262-005-a-0780">,</pc> </l> <l xml:id="A02262-e100690"> <w lemma="I" pos="pns" xml:id="A02262-005-a-0790">I</w> <w lemma="shall" pos="vmd" xml:id="A02262-005-a-0800">should</w> <w lemma="be" pos="vvi" xml:id="A02262-005-a-0810">be</w> <w lemma="acknowledge" pos="vvn" xml:id="A02262-005-a-0820" reg="acknowledged">acknowledg'd</w> <pc xml:id="A02262-005-a-0830">,</pc> <w lemma="and" pos="cc" xml:id="A02262-005-a-0840">and</w> <w lemma="reject" pos="vvd" xml:id="A02262-005-a-0850">rejected</w> <w lemma="still" pos="av" xml:id="A02262-005-a-0860">still</w> <pc xml:id="A02262-005-a-0870" unit="sentence">?</pc> </l> <l xml:id="A02262-e100700"> <w lemma="the" pos="d" xml:id="A02262-005-a-0880" type="contract1" reg="th'">Th'</w> <w xml:id="A02262-005-a-0880c" type="contract2" lemma="inspire" pos="j_vn" reg="inspired" join="left">inspired</w> <w lemma="magi" pos="n2" xml:id="A02262-005-a-0890">Magi</w> <w lemma="from" pos="acp-p" xml:id="A02262-005-a-0900">from</w> <w lemma="the" pos="d" xml:id="A02262-005-a-0910">the</w> <w lemma="orient" pos="j" xml:id="A02262-005-a-0920">Orient</w> <w lemma="come" pos="vvd" xml:id="A02262-005-a-0930">came</w> <pc xml:id="A02262-005-a-0940">,</pc> </l> <l xml:id="A02262-e100710"> <w lemma="prefer" pos="vvd" xml:id="A02262-005-a-0950" reg="Preferred">Prefer'd</w> <w lemma="my" pos="po" xml:id="A02262-005-a-0960">my</w> <w lemma="star" pos="n1" xml:id="A02262-005-a-0970" reg="Star">Starre</w> <w lemma="before" pos="acp-p" xml:id="A02262-005-a-0980">before</w> <w lemma="their" pos="po" xml:id="A02262-005-a-0990">their</w> <w lemma="mithra" pos="n1g" xml:id="A02262-005-a-1000">Mithra's</w> <w lemma="flame" pos="n1" xml:id="A02262-005-a-1010">flame</w> <pc xml:id="A02262-005-a-1020">,</pc> </l> <l n="35" xml:id="A02262-e100720"> <w lemma="and" pos="cc" xml:id="A02262-005-a-1030">And</w> <w lemma="at" pos="acp-p" xml:id="A02262-005-a-1040">at</w> <w lemma="my" pos="po" xml:id="A02262-005-a-1050">my</w> <w lemma="infant" pos="n1" xml:id="A02262-005-a-1060">infant</w> <w lemma="foot" pos="n2" xml:id="A02262-005-a-1070">feet</w> <w lemma="devout" pos="av_j" xml:id="A02262-005-a-1080">devoutly</w> <w lemma="fall" pos="vvd" xml:id="A02262-005-a-1090">fell</w> <pc xml:id="A02262-005-a-1100">:</pc> </l> <l xml:id="A02262-e100730"> <w lemma="but" pos="acp-cc" xml:id="A02262-005-a-1110">But</w> <w lemma="Abraham" pos="n1g-nn" xml:id="A02262-005-a-1120" reg="Abraham's">Abrahams</w> <w lemma="seed" pos="n1" xml:id="A02262-005-a-1130">Seed</w> <pc xml:id="A02262-005-a-1140">,</pc> <w lemma="the" pos="d" xml:id="A02262-005-a-1150">the</w> <w lemma="house" pos="n1" xml:id="A02262-005-a-1160">House</w> <w lemma="of" pos="acp-p" xml:id="A02262-005-a-1170">of</w> <w lemma="Israel" pos="n1-nn" xml:id="A02262-005-a-1180">Israel</w> <pc xml:id="A02262-005-a-1190">,</pc> </l> <l xml:id="A02262-e100740"> <w lemma="to" pos="acp-p" xml:id="A02262-005-a-1200">To</w> <w lemma="thou" pos="pno" xml:id="A02262-005-a-1210">thee</w> <w lemma="sequester" pos="vvn" xml:id="A02262-005-a-1220" reg="sequestered">sequestred</w> <w lemma="from" pos="acp-p" xml:id="A02262-005-a-1230">from</w> <w lemma="eternity" pos="n1" xml:id="A02262-005-a-1240">Eternity</w> <pc xml:id="A02262-005-a-1250">,</pc> </l> <l xml:id="A02262-e100750"> <w lemma="degenerate" pos="j" xml:id="A02262-005-a-1260">Degenerate</w> <w lemma="and" pos="cc" xml:id="A02262-005-a-1270">and</w> <w lemma="ingrate" pos="j" xml:id="A02262-005-a-1280">ingrate</w> <pc xml:id="A02262-005-a-1290">!</pc> <w lemma="their" pos="po" xml:id="A02262-005-a-1300">their</w> <w lemma="god" pos="n1" xml:id="A02262-005-a-1310">God</w> <w lemma="deny" pos="vvi" xml:id="A02262-005-a-1320">deny</w> <pc xml:id="A02262-005-a-1330" unit="sentence">.</pc> </l> <l xml:id="A02262-e100760"> <w lemma="behold" pos="vvb" xml:id="A02262-005-a-1340">Behold</w> <w lemma="the" pos="d" xml:id="A02262-005-a-1350">the</w> <w lemma="contumacious" pos="j" xml:id="A02262-005-a-1360">contumacious</w> <w lemma="pharisy" pos="n2-nn" xml:id="A02262-005-a-1370">Pharisies</w> <pc xml:id="A02262-005-a-1380">,</pc> </l> <l n="40" xml:id="A02262-e100770"> <w lemma="arm" pos="vvn" xml:id="A02262-005-a-1390" reg="Armed">Arm'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-005-a-1400">with</w> <w lemma="dissemble" pos="j_vn" xml:id="A02262-005-a-1410">dissembled</w> <w lemma="zeal" pos="n1" xml:id="A02262-005-a-1420" reg="Zeal">Zeale</w> <pc xml:id="A02262-005-a-1430">,</pc> <w lemma="against" pos="acp-p" xml:id="A02262-005-a-1440">against</w> <w lemma="i" pos="pno" xml:id="A02262-005-a-1450">me</w> <w lemma="rise" pos="vvi" xml:id="A02262-005-a-1460">rise</w> <pc xml:id="A02262-005-a-1470">:</pc> </l> <l xml:id="A02262-e100780"> <w lemma="the" pos="d" xml:id="A02262-005-a-1480">The</w> <w lemma="bloody" pos="j" xml:id="A02262-005-a-1490" reg="bloody">bloudy</w> <w lemma="priest" pos="n2" xml:id="A02262-005-a-1500">Priests</w> <w lemma="to" pos="acp-p" xml:id="A02262-005-a-1510">to</w> <w lemma="their" pos="po" xml:id="A02262-005-a-1520">their</w> <w lemma="stern" pos="j" xml:id="A02262-005-a-1530">stern</w> <w lemma="party" pos="n1" xml:id="A02262-005-a-1540">Party</w> <w lemma="draw" pos="vvi" xml:id="A02262-005-a-1550">draw</w> </l> <l xml:id="A02262-e100790"> <w lemma="the" pos="d" xml:id="A02262-005-a-1560">The</w> <w lemma="doctor" pos="n2" xml:id="A02262-005-a-1570">Doctors</w> <w lemma="of" pos="acp-p" xml:id="A02262-005-a-1580">of</w> <w lemma="their" pos="po" xml:id="A02262-005-a-1590">their</w> <w lemma="unobserved" pos="j" xml:id="A02262-005-a-1600">unobserved</w> <w lemma="law" pos="n1" xml:id="A02262-005-a-1610">law</w> <pc xml:id="A02262-005-a-1620">:</pc> </l> <l xml:id="A02262-e100800"> <w lemma="and" pos="cc" xml:id="A02262-005-a-1630">And</w> <w lemma="impious" pos="j" xml:id="A02262-005-a-1640">impious</w> <w lemma="sadduce" pos="n2-nn" xml:id="A02262-005-a-1650">Sadduces</w> <pc xml:id="A02262-005-a-1660">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-005-a-1670">to</w> <w lemma="perpetrate" pos="vvi" xml:id="A02262-005-a-1680">perpetrate</w> </l> <l xml:id="A02262-e100810"> <w lemma="my" pos="po" xml:id="A02262-005-a-1690">My</w> <w lemma="intend" pos="j_vn" xml:id="A02262-005-a-1700">intended</w> <w lemma="overthrow" pos="n1" xml:id="A02262-005-a-1710">Overthrow</w> <w lemma="incense" pos="vvi" xml:id="A02262-005-a-1720">incense</w> <w lemma="the" pos="d" xml:id="A02262-005-a-1730">the</w> <w lemma="state" pos="n1" xml:id="A02262-005-a-1740">State</w> <pc xml:id="A02262-005-a-1750" unit="sentence">.</pc> </l> <l n="45" xml:id="A02262-e100820"> <w lemma="what" pos="crq-q" xml:id="A02262-005-a-1760">What</w> <w lemma="rest" pos="vvz" xml:id="A02262-005-a-1770">rests</w> <w lemma="to" pos="acp-cs" xml:id="A02262-005-a-1780">to</w> <w lemma="quicken" pos="vvi" xml:id="A02262-005-a-1790">quicken</w> <w lemma="faith" pos="n1" xml:id="A02262-005-a-1800">Faith</w> <pc xml:id="A02262-005-a-1810" unit="sentence">?</pc> <w lemma="Even" pos="av" xml:id="A02262-005-a-1820">Even</w> <w lemma="at" pos="acp-p" xml:id="A02262-005-a-1830">at</w> <w lemma="my" pos="po" xml:id="A02262-005-a-1840">my</w> <w lemma="nod" pos="n1" xml:id="A02262-005-a-1850">Nod</w> </l> <l xml:id="A02262-e100830"> <w lemma="nature" pos="n1" xml:id="A02262-005-a-1860">Nature</w> <w lemma="submit" pos="vvz" xml:id="A02262-005-a-1870">submits</w> <pc xml:id="A02262-005-a-1880">,</pc> <w lemma="acknowledge" pos="vvg" xml:id="A02262-005-a-1890">acknowledging</w> <w lemma="her" pos="po" xml:id="A02262-005-a-1900">her</w> <w lemma="god" pos="n1" xml:id="A02262-005-a-1910">God</w> <pc xml:id="A02262-005-a-1920" unit="sentence">.</pc> </l> <l xml:id="A02262-e100840"> <w lemma="the" pos="d" xml:id="A02262-005-a-1930">The</w> <w lemma="galilean" pos="j-nn" xml:id="A02262-005-a-1940">Galilean</w> <w lemma="youth" pos="n1" xml:id="A02262-005-a-1950">Youth</w> <w lemma="drink" pos="vvi" xml:id="A02262-005-a-1960">drink</w> <w lemma="the" pos="d" xml:id="A02262-005-a-1970">the</w> <w lemma="pure" pos="j" xml:id="A02262-005-a-1980">pure</w> <w lemma="blood" pos="n1" xml:id="A02262-005-a-1990" reg="blood">bloud</w> </l> <l xml:id="A02262-e100850"> <w lemma="of" pos="acp-p" xml:id="A02262-005-a-2000">Of</w> <w lemma="generous" pos="j" xml:id="A02262-005-a-2010">generous</w> <w lemma="grape" pos="n2" xml:id="A02262-005-a-2020">Grapes</w> <pc xml:id="A02262-005-a-2030">,</pc> <w lemma="draw" pos="vvn" xml:id="A02262-005-a-2040">drawn</w> <w lemma="from" pos="acp-p" xml:id="A02262-005-a-2050">from</w> <w lemma="the" pos="d" xml:id="A02262-005-a-2060">the</w> <w lemma="neighbour" pos="n1" xml:id="A02262-005-a-2070" reg="Neighbour">Neighbor</w> <w lemma="flood" pos="n1" xml:id="A02262-005-a-2080" reg="flood">floud</w> <pc xml:id="A02262-005-a-2090">:</pc> </l> <pb facs="5" n="3" xml:id="A02262-005-b"/> <l xml:id="A02262-e100860"> <w lemma="I" pos="pns" xml:id="A02262-005-b-0010">I</w> <w lemma="other" pos="pig_d" xml:id="A02262-005-b-0020">others</w> <w lemma="famine" pos="n1" xml:id="A02262-005-b-0030" reg="famine">famin</w> <w lemma="cure" pos="vvn" xml:id="A02262-005-b-0040" reg="cured">cur'd</w> <pc xml:id="A02262-005-b-0050">,</pc> <w lemma="subdue" pos="vvn" xml:id="A02262-005-b-0060" reg="subdued">subdu'd</w> <w lemma="my" pos="po" xml:id="A02262-005-b-0070">my</w> <w lemma="own" pos="d" xml:id="A02262-005-b-0080">own</w> <pc xml:id="A02262-005-b-0090">;</pc> </l> <l n="50" xml:id="A02262-e100870"> <w lemma="life-strengthening" pos="j" xml:id="A02262-005-b-0100" reg="Life-strengthening">Life-strengthning</w> <w lemma="food" pos="n1" xml:id="A02262-005-b-0110">food</w> <w lemma="for" pos="acp-p" xml:id="A02262-005-b-0120">for</w> <w lemma="forty" pos="crd" xml:id="A02262-005-b-0130" reg="forty">fourty</w> <w lemma="day" pos="n2" xml:id="A02262-005-b-0140" reg="days">dayes</w> <w lemma="unknown" pos="j" xml:id="A02262-005-b-0150">unknown</w> <pc xml:id="A02262-005-b-0160" unit="sentence">.</pc> </l> <l xml:id="A02262-e100880"> <w lemma="betwixt" pos="acp-p" xml:id="A02262-005-b-0170">Twixt</w> <w lemma="the" pos="d" xml:id="A02262-005-b-0180">the</w> <w lemma="dispenser" pos="n1g" xml:id="A02262-005-b-0190" reg="dispenser's">Dispensers</w> <w lemma="hand" pos="n2" xml:id="A02262-005-b-0200">hands</w> <w lemma="the" pos="d" xml:id="A02262-005-b-0210" type="contract1" reg="th'">th'</w> <w xml:id="A02262-005-b-0210c" type="contract2" lemma="admire" pos="j_vn" reg="admired" join="left">admired</w> <w lemma="bread" pos="n1" xml:id="A02262-005-b-0220">Bread</w> </l> <l xml:id="A02262-e100890"> <w lemma="increase" pos="vvd" xml:id="A02262-005-b-0230" reg="Increased">Increas'd</w> <pc xml:id="A02262-005-b-0240">,</pc> <w lemma="great" pos="j" xml:id="A02262-005-b-0250">great</w> <w lemma="multitude" pos="n2" xml:id="A02262-005-b-0260">multitudes</w> <w lemma="of" pos="acp-p" xml:id="A02262-005-b-0270">of</w> <w lemma="people" pos="n1" xml:id="A02262-005-b-0280">People</w> <w lemma="feed" pos="vvn" xml:id="A02262-005-b-0290">fed</w> <pc xml:id="A02262-005-b-0300">,</pc> </l> <l xml:id="A02262-e100900"> <w lemma="yet" pos="av" xml:id="A02262-005-b-0310">Yet</w> <w lemma="more" pos="d-c" xml:id="A02262-005-b-0320">more</w> <w lemma="than" pos="cs" xml:id="A02262-005-b-0330" reg="than">then</w> <w lemma="all" pos="d" xml:id="A02262-005-b-0340">all</w> <w lemma="remain" pos="vvd" xml:id="A02262-005-b-0350" reg="remained">remain'd</w> <pc xml:id="A02262-005-b-0360" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-005-b-0370">The</w> <w lemma="wind" pos="n2" xml:id="A02262-005-b-0380" reg="Winds">Windes</w> <w lemma="assuage" pos="vvb" xml:id="A02262-005-b-0390" reg="assuage">asswage</w> </l> <l xml:id="A02262-e100910"> <w lemma="their" pos="po" xml:id="A02262-005-b-0400">Their</w> <w lemma="storm" pos="n2" xml:id="A02262-005-b-0410" reg="storms">stormes</w> <pc xml:id="A02262-005-b-0420">;</pc> <w xml:id="A02262-005-b-0430" pos="cc" lemma="and" reg="and">&amp;</w> <w lemma="threaten" pos="vvg" xml:id="A02262-005-b-0440" reg="threatening">threatning</w> <w lemma="billow" pos="n2" xml:id="A02262-005-b-0450">Billows</w> <w lemma="calm" pos="vvb" xml:id="A02262-005-b-0460" reg="calm">calme</w> <w lemma="their" pos="po" xml:id="A02262-005-b-0470">their</w> <w lemma="rage" pos="n1" xml:id="A02262-005-b-0480">rage</w> <pc xml:id="A02262-005-b-0490" unit="sentence">.</pc> </l> <l n="55" xml:id="A02262-e100920"> <w lemma="the" pos="d" xml:id="A02262-005-b-0500">The</w> <w lemma="harden" pos="j_vn" xml:id="A02262-005-b-0510" reg="hardened">hardned</w> <w lemma="wave" pos="n2" xml:id="A02262-005-b-0520">Waves</w> <w lemma="unsinking" pos="j" xml:id="A02262-005-b-0530">unsinking</w> <w lemma="foot" pos="n2" xml:id="A02262-005-b-0540">feet</w> <w lemma="endure" pos="vvi" xml:id="A02262-005-b-0550" reg="endure">indure</w> <pc xml:id="A02262-005-b-0560">:</pc> </l> <l xml:id="A02262-e100930"> <w lemma="and" pos="cc" xml:id="A02262-005-b-0570">And</w> <w lemma="pale" pos="j" xml:id="A02262-005-b-0580">pale</w> <w lemma="disease" pos="n2" xml:id="A02262-005-b-0590">Diseases</w> <pc xml:id="A02262-005-b-0600">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-005-b-0610">which</w> <w lemma="despise" pos="vvb" xml:id="A02262-005-b-0620">despise</w> <w lemma="their" pos="po" xml:id="A02262-005-b-0630">their</w> <w lemma="cure" pos="n1" xml:id="A02262-005-b-0640">cure</w> <pc xml:id="A02262-005-b-0650">,</pc> </l> <l xml:id="A02262-e100940"> <w lemma="my" pos="po" xml:id="A02262-005-b-0660">My</w> <w lemma="voice" pos="n1" xml:id="A02262-005-b-0670">Voice</w> <w lemma="subdue" pos="vvz" xml:id="A02262-005-b-0680">subdues</w> <pc xml:id="A02262-005-b-0690" unit="sentence">.</pc> <w lemma="long" pos="j" xml:id="A02262-005-b-0700">Long</w> <w lemma="darkness" pos="n1" xml:id="A02262-005-b-0710" reg="Darkness">Darknesse</w> <w lemma="chase" pos="vvd" xml:id="A02262-005-b-0720" reg="chased">chac'd</w> <w lemma="away" pos="av" xml:id="A02262-005-b-0730">away</w> <pc xml:id="A02262-005-b-0740">,</pc> </l> <l xml:id="A02262-e100950"> <w lemma="to" pos="acp-p" xml:id="A02262-005-b-0750">To</w> <w lemma="i" pos="pno" xml:id="A02262-005-b-0760">me</w> <w lemma="the" pos="d" xml:id="A02262-005-b-0770">the</w> <w lemma="blind" pos="j" xml:id="A02262-005-b-0780">Blind</w> <w lemma="by" pos="acp-p" xml:id="A02262-005-b-0790">by</w> <w lemma="birth" pos="n1" xml:id="A02262-005-b-0800">Birth</w> <w lemma="now" pos="av" xml:id="A02262-005-b-0810">now</w> <w lemma="owe" pos="vvz" xml:id="A02262-005-b-0820">owes</w> <w lemma="his" pos="po" xml:id="A02262-005-b-0830">his</w> <w lemma="day" pos="n1" xml:id="A02262-005-b-0840">Day</w> <pc xml:id="A02262-005-b-0850" unit="sentence">.</pc> </l> <l xml:id="A02262-e100960"> <w lemma="he" pos="pns" xml:id="A02262-005-b-0860">He</w> <w lemma="hear" pos="vvz" xml:id="A02262-005-b-0870">hears</w> <w lemma="who" pos="crq-r" xml:id="A02262-005-b-0880">who</w> <w lemma="never" pos="av-x" xml:id="A02262-005-b-0890">never</w> <w lemma="yet" pos="av" xml:id="A02262-005-b-0900">yet</w> <w lemma="be" pos="vvd" xml:id="A02262-005-b-0910">was</w> <w lemma="hear" pos="vvn" xml:id="A02262-005-b-0920">heard</w> <pc xml:id="A02262-005-b-0930">;</pc> <w lemma="now" pos="av" xml:id="A02262-005-b-0940">now</w> <w lemma="speak" pos="vvz" xml:id="A02262-005-b-0950">speaks</w> <pc xml:id="A02262-005-b-0960">,</pc> </l> <l n="60" xml:id="A02262-e100970"> <w lemma="and" pos="cc" xml:id="A02262-005-b-0970">And</w> <w lemma="in" pos="acp-p" xml:id="A02262-005-b-0980">in</w> <w lemma="my" pos="po" xml:id="A02262-005-b-0990">my</w> <w lemma="praise" pos="n2" xml:id="A02262-005-b-1000">Praises</w> <w lemma="first" pos="ord" xml:id="A02262-005-b-1010">first</w> <w lemma="his" pos="po" xml:id="A02262-005-b-1020">his</w> <w lemma="silence" pos="n1" xml:id="A02262-005-b-1030">silence</w> <w lemma="break" pos="vvz" xml:id="A02262-005-b-1040">breaks</w> <pc xml:id="A02262-005-b-1050" unit="sentence">.</pc> </l> <l xml:id="A02262-e100980"> <w lemma="those" pos="d" xml:id="A02262-005-b-1060">Those</w> <w lemma="damn" pos="j_vn" xml:id="A02262-005-b-1070">damned</w> <w lemma="spirit" pos="n2" xml:id="A02262-005-b-1080">Spirits</w> <w lemma="of" pos="acp-p" xml:id="A02262-005-b-1090">of</w> <w lemma="infernal" pos="j" xml:id="A02262-005-b-1100" reg="infernal">infernall</w> <w lemma="night" pos="n1" xml:id="A02262-005-b-1110">Night</w> <pc xml:id="A02262-005-b-1120">,</pc> </l> <l xml:id="A02262-e100990"> <w lemma="rebel" pos="n2" xml:id="A02262-005-b-1130">Rebels</w> <w lemma="to" pos="acp-p" xml:id="A02262-005-b-1140">to</w> <w lemma="God" pos="n1-nn" xml:id="A02262-005-b-1150">God</w> <pc xml:id="A02262-005-b-1160">,</pc> <w lemma="and" pos="cc" xml:id="A02262-005-b-1170">and</w> <w lemma="to" pos="acp-p" xml:id="A02262-005-b-1180">to</w> <w lemma="the" pos="d" xml:id="A02262-005-b-1190">the</w> <w lemma="son" pos="n2" xml:id="A02262-005-b-1200" reg="Sons">Sonnes</w> <w lemma="of" pos="acp-p" xml:id="A02262-005-b-1210">of</w> <w lemma="light" pos="n1" xml:id="A02262-005-b-1220">Light</w> </l> <l xml:id="A02262-e101000"> <w lemma="inveterate" pos="j" xml:id="A02262-005-b-1230">Inveterate</w> <w lemma="foe" pos="n2" xml:id="A02262-005-b-1240">foes</w> <pc xml:id="A02262-005-b-1250">;</pc> <w lemma="my" pos="po" xml:id="A02262-005-b-1260">my</w> <w lemma="voice" pos="n1" xml:id="A02262-005-b-1270">Voice</w> <w lemma="but" pos="acp-av" xml:id="A02262-005-b-1280">but</w> <w lemma="hear" pos="vvd" xml:id="A02262-005-b-1290">heard</w> <pc xml:id="A02262-005-b-1300">,</pc> <w lemma="forsake" pos="vvb" xml:id="A02262-005-b-1310">forsake</w> </l> <l xml:id="A02262-e101010"> <w lemma="the" pos="d" xml:id="A02262-005-b-1320">The</w> <w lemma="long" pos="av_j" xml:id="A02262-005-b-1330">long</w> <w lemma="possess" pos="vvn" xml:id="A02262-005-b-1340" reg="possessed">possest</w> <pc xml:id="A02262-005-b-1350">,</pc> <w lemma="and" pos="cc" xml:id="A02262-005-b-1360">and</w> <w lemma="strike" pos="vvn" xml:id="A02262-005-b-1370">struck</w> <w lemma="with" pos="acp-p" xml:id="A02262-005-b-1380">with</w> <w lemma="terror" pos="n1" xml:id="A02262-005-b-1390">terror</w> <w lemma="quake" pos="vvi" xml:id="A02262-005-b-1400">quake</w> <pc xml:id="A02262-005-b-1410" unit="sentence">.</pc> </l> <l n="65" xml:id="A02262-e101020"> <w lemma="nor" pos="cc-x" xml:id="A02262-005-b-1420">Nor</w> <w lemma="be" pos="vvd" xml:id="A02262-005-b-1430" type="contract1" reg="was">was</w> <w xml:id="A02262-005-b-1430c" type="contract2" lemma="it" pos="pn" reg="'t" join="left">'t</w> <w lemma="enough" pos="av_d" xml:id="A02262-005-b-1440">enough</w> <w lemma="for" pos="acp-cs" xml:id="A02262-005-b-1450">for</w> <w lemma="Christ" pos="n1-nn" xml:id="A02262-005-b-1460">Christ</w> <pc xml:id="A02262-005-b-1470">,</pc> <w lemma="such" pos="d" xml:id="A02262-005-b-1480">such</w> <w lemma="wonder" pos="n2" xml:id="A02262-005-b-1490">wonders</w> <w lemma="do" pos="vvn" xml:id="A02262-005-b-1500">done</w> <pc xml:id="A02262-005-b-1510">,</pc> </l> <l xml:id="A02262-e101030"> <w lemma="to" pos="acp-cs" xml:id="A02262-005-b-1520">To</w> <w lemma="profit" pos="vvi" xml:id="A02262-005-b-1530">profit</w> <w lemma="those" pos="d" xml:id="A02262-005-b-1540">those</w> <w lemma="alone" pos="av_j" xml:id="A02262-005-b-1550">alone</w> <w lemma="who" pos="crq-r" xml:id="A02262-005-b-1560">who</w> <w lemma="see" pos="vvb" xml:id="A02262-005-b-1570">see</w> <w lemma="the" pos="d" xml:id="A02262-005-b-1580">the</w> <w lemma="sun" pos="n1" xml:id="A02262-005-b-1590" reg="Sun">Sunne</w> <pc xml:id="A02262-005-b-1600">:</pc> </l> <l xml:id="A02262-e101040"> <w lemma="to" pos="acp-cs" xml:id="A02262-005-b-1610">To</w> <w lemma="vanquish" pos="vvi" xml:id="A02262-005-b-1620">vanquish</w> <w lemma="death" pos="n1" xml:id="A02262-005-b-1630">Death</w> <w lemma="my" pos="po" xml:id="A02262-005-b-1640">my</w> <w lemma="powerful" pos="j" xml:id="A02262-005-b-1650" reg="powerful">powerfull</w> <w lemma="hand" pos="n1" xml:id="A02262-005-b-1660">hand</w> <w lemma="invade" pos="vvz" xml:id="A02262-005-b-1670">invades</w> </l> <l xml:id="A02262-e101050"> <w lemma="his" pos="po" xml:id="A02262-005-b-1680">His</w> <w lemma="silent" pos="j" xml:id="A02262-005-b-1690">silent</w> <w lemma="region" pos="n2" xml:id="A02262-005-b-1700">Regions</w> <w lemma="and" pos="cc" xml:id="A02262-005-b-1710">and</w> <w lemma="inferior" pos="j" xml:id="A02262-005-b-1720">inferior</w> <w lemma="shade" pos="n2" xml:id="A02262-005-b-1730">Shades</w> <pc xml:id="A02262-005-b-1740" unit="sentence">.</pc> </l> <l xml:id="A02262-e101060"> <w lemma="the" pos="d" xml:id="A02262-005-b-1750">The</w> <w lemma="star" pos="n2" xml:id="A02262-005-b-1760">Stars</w> <pc xml:id="A02262-005-b-1770">,</pc> <w lemma="the" pos="d" xml:id="A02262-005-b-1780">the</w> <w lemma="earth" pos="n1" xml:id="A02262-005-b-1790">Earth</w> <pc xml:id="A02262-005-b-1800">,</pc> <w lemma="the" pos="d" xml:id="A02262-005-b-1810">the</w> <w lemma="sea" pos="n2" xml:id="A02262-005-b-1820">Seas</w> <pc xml:id="A02262-005-b-1830">,</pc> <w lemma="my" pos="po" xml:id="A02262-005-b-1840">my</w> <w lemma="triumph" pos="n2" xml:id="A02262-005-b-1850">triumphs</w> <w lemma="know" pos="vvb" xml:id="A02262-005-b-1860">know</w> <pc xml:id="A02262-005-b-1870">:</pc> </l> <l n="70" xml:id="A02262-e101070"> <w lemma="what" pos="crq-q" xml:id="A02262-005-b-1880" reg="What">VVhat</w> <w lemma="rest" pos="vvz" xml:id="A02262-005-b-1890">rests</w> <w lemma="to" pos="acp-cs" xml:id="A02262-005-b-1900">to</w> <w lemma="conquer" pos="vvi" xml:id="A02262-005-b-1910">conquer</w> <w lemma="but" pos="acp-p" xml:id="A02262-005-b-1920">but</w> <w lemma="the" pos="d" xml:id="A02262-005-b-1930">the</w> <w lemma="deep" pos="n2_j" xml:id="A02262-005-b-1940">Deeps</w> <w lemma="below" pos="acp-p" xml:id="A02262-005-b-1950">below</w> <pc xml:id="A02262-005-b-1960" unit="sentence">?</pc> </l> <l xml:id="A02262-e101080"> <w lemma="through" pos="acp-p" xml:id="A02262-005-b-1970">Through</w> <w lemma="open" pos="vvg" xml:id="A02262-005-b-1980" reg="opening">op'ning</w> <w lemma="sepulcher" pos="n2" xml:id="A02262-005-b-1990" reg="Sepulchres">Sepulchers</w> <pc xml:id="A02262-005-b-2000">,</pc> <w lemma="night" pos="n1g" xml:id="A02262-005-b-2010" reg="night's">Nights</w> <w lemma="gloomy" pos="j" xml:id="A02262-005-b-2020">gloomy</w> <w lemma="cave" pos="n2" xml:id="A02262-005-b-2030">Caves</w> <pc xml:id="A02262-005-b-2040">,</pc> </l> <l xml:id="A02262-e101090"> <w lemma="the" pos="d" xml:id="A02262-005-b-2050">The</w> <w lemma="violate" pos="j_vn" xml:id="A02262-005-b-2060">violated</w> <w lemma="privilege" pos="n1" xml:id="A02262-005-b-2070" reg="privilege">priviledge</w> <w lemma="of" pos="acp-p" xml:id="A02262-005-b-2080">of</w> <w lemma="grave" pos="n2" xml:id="A02262-005-b-2090">Graves</w> <pc xml:id="A02262-005-b-2100">,</pc> </l> <l xml:id="A02262-e101100"> <w lemma="I" pos="pns" xml:id="A02262-005-b-2110">I</w> <w lemma="send" pos="vvd" xml:id="A02262-005-b-2120">sent</w> <w lemma="my" pos="po" xml:id="A02262-005-b-2130">my</w> <w lemma="dread" pos="n1" xml:id="A02262-005-b-2140">dread</w> <w lemma="command" pos="vvz" xml:id="A02262-005-b-2150">Commands</w> <pc xml:id="A02262-005-b-2160">:</pc> <w lemma="a" pos="d" xml:id="A02262-005-b-2170">A</w> <w lemma="heat" pos="n1" xml:id="A02262-005-b-2180">heat</w> <w lemma="new" pos="j" xml:id="A02262-005-b-2190">new</w> <w lemma="bear" pos="vvn" xml:id="A02262-005-b-2200">born</w> </l> <l xml:id="A02262-e101110"> <w lemma="reanimate" pos="vvz" xml:id="A02262-005-b-2210">Reanimates</w> <w lemma="the" pos="d" xml:id="A02262-005-b-2220">the</w> <w lemma="dead" pos="j" xml:id="A02262-005-b-2230">Dead</w> <pc xml:id="A02262-005-b-2240">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-005-b-2250">from</w> <w lemma="funeral" pos="n2" xml:id="A02262-005-b-2260">funerals</w> <w lemma="tear" pos="vvn" xml:id="A02262-005-b-2270">torn</w> <pc xml:id="A02262-005-b-2280">;</pc> </l> <pb facs="6" n="4" xml:id="A02262-006-a"/> <l n="75" xml:id="A02262-e101120"> <w lemma="and" pos="cc" xml:id="A02262-006-a-0010">And</w> <w lemma="deaths-numb" pos="zz" xml:id="A02262-006-a-0020">Deaths-numb</w> <w lemma="cold" pos="j" xml:id="A02262-006-a-0030">Cold</w> <w lemma="expulse" pos="vvn" xml:id="A02262-006-a-0040" reg="expulsed">expulst</w> <pc xml:id="A02262-006-a-0050">,</pc> <w lemma="enforce" pos="vvn" xml:id="A02262-006-a-0060" reg="enforced">inforc'd</w> <w lemma="a" pos="d" xml:id="A02262-006-a-0070">a</w> <w lemma="way" pos="n1" xml:id="A02262-006-a-0080">way</w> </l> <l xml:id="A02262-e101130"> <w lemma="for" pos="acp-p" xml:id="A02262-006-a-0090">For</w> <w lemma="soul" pos="n2" xml:id="A02262-006-a-0100" reg="Souls">Soules</w> <w lemma="depart" pos="vvd" xml:id="A02262-006-a-0110">departed</w> <w lemma="to" pos="acp-cs" xml:id="A02262-006-a-0120">to</w> <w lemma="review" pos="vvi" xml:id="A02262-006-a-0130">review</w> <w lemma="the" pos="d" xml:id="A02262-006-a-0140">the</w> <w lemma="day" pos="n1" xml:id="A02262-006-a-0150">Day</w> <pc xml:id="A02262-006-a-0160" unit="sentence">.</pc> </l> <l xml:id="A02262-e101140"> <w lemma="the" pos="d" xml:id="A02262-006-a-0170">The</w> <w lemma="ash" pos="n2" xml:id="A02262-006-a-0180">Ashes</w> <w lemma="from" pos="acp-p" xml:id="A02262-006-a-0190">from</w> <w lemma="their" pos="po" xml:id="A02262-006-a-0200">their</w> <w lemma="ransack" pos="j_vn" xml:id="A02262-006-a-0210" reg="ransacked">ransackt</w> <w lemma="tomb" pos="n2" xml:id="A02262-006-a-0220">Tombs</w> <w lemma="receive" pos="vvi" xml:id="A02262-006-a-0230">receive</w> </l> <l xml:id="A02262-e101150"> <w lemma="a" pos="d" xml:id="A02262-006-a-0240">A</w> <w lemma="second" pos="ord" xml:id="A02262-006-a-0250">second</w> <w lemma="life" pos="n1" xml:id="A02262-006-a-0260">life</w> <pc xml:id="A02262-006-a-0270">,</pc> <w lemma="and" pos="cc" xml:id="A02262-006-a-0280">and</w> <w lemma="by" pos="acp-p" xml:id="A02262-006-a-0290">by</w> <w lemma="my" pos="po" xml:id="A02262-006-a-0300">my</w> <w lemma="bounty" pos="n1" xml:id="A02262-006-a-0310">bounty</w> <w lemma="breathe" pos="vvi" xml:id="A02262-006-a-0320">breathe</w> <pc xml:id="A02262-006-a-0330" unit="sentence">.</pc> </l> <l xml:id="A02262-e101160"> <w lemma="but" pos="acp-cc" xml:id="A02262-006-a-0340">But</w> <w lemma="death" pos="n1" xml:id="A02262-006-a-0350">Death</w> <pc xml:id="A02262-006-a-0360">,</pc> <w lemma="his" pos="po" xml:id="A02262-006-a-0370">his</w> <w lemma="late" pos="j" xml:id="A02262-006-a-0380">late</w> <w lemma="free" pos="j" xml:id="A02262-006-a-0390">free</w> <w lemma="empire" pos="n1" xml:id="A02262-006-a-0400">Empire</w> <w lemma="thus" pos="av" xml:id="A02262-006-a-0410">thus</w> <w lemma="restrain" pos="vvn" xml:id="A02262-006-a-0420" reg="restrained">restrain'd</w> <pc xml:id="A02262-006-a-0430">,</pc> </l> <l n="80" xml:id="A02262-e101170"> <w lemma="not" pos="xx" xml:id="A02262-006-a-0440">Not</w> <w lemma="use" pos="vvn" xml:id="A02262-006-a-0450">used</w> <w lemma="to" pos="acp-cs" xml:id="A02262-006-a-0460">to</w> <w lemma="restore" pos="vvi" xml:id="A02262-006-a-0470">restore</w> <w lemma="his" pos="po" xml:id="A02262-006-a-0480">his</w> <w lemma="spoil" pos="n2" xml:id="A02262-006-a-0490" reg="Spoils">Spoyles</w> <pc xml:id="A02262-006-a-0500">,</pc> <w lemma="complain" pos="vvd" xml:id="A02262-006-a-0510" reg="complained">complain'd</w> </l> <l xml:id="A02262-e101180"> <w lemma="that" pos="cs" xml:id="A02262-006-a-0520">That</w> <w lemma="I" pos="pns" xml:id="A02262-006-a-0530">I</w> <w lemma="shall" pos="vmd" xml:id="A02262-006-a-0540">should</w> <w lemma="thus" pos="av" xml:id="A02262-006-a-0550">thus</w> <w lemma="unweave" pos="vvi" xml:id="A02262-006-a-0560">unweave</w> <w lemma="the" pos="d" xml:id="A02262-006-a-0570">the</w> <w lemma="web" pos="n1" xml:id="A02262-006-a-0580">web</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-a-0590">of</w> <w lemma="fate" pos="n1" xml:id="A02262-006-a-0600">Fate</w> <pc xml:id="A02262-006-a-0610">,</pc> </l> <l xml:id="A02262-e101190"> <w lemma="decrease" pos="vvb" xml:id="A02262-006-a-0620">Decrease</w> <w lemma="his" pos="po" xml:id="A02262-006-a-0630">his</w> <w lemma="subject" pos="n2" xml:id="A02262-006-a-0640">Subjects</w> <pc xml:id="A02262-006-a-0650">,</pc> <w lemma="and" pos="cc" xml:id="A02262-006-a-0660">and</w> <w lemma="subvert" pos="vvi" xml:id="A02262-006-a-0670">subvert</w> <w lemma="his" pos="po" xml:id="A02262-006-a-0680">his</w> <w lemma="state" pos="n1" xml:id="A02262-006-a-0690">State</w> <pc xml:id="A02262-006-a-0700">:</pc> </l> <l xml:id="A02262-e101200"> <w lemma="ay" pos="uh" xml:id="A02262-006-a-0710" reg="ay">I</w> <pc xml:id="A02262-006-a-0720">,</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-006-a-0730">for</w> <w lemma="so" pos="av" xml:id="A02262-006-a-0740">so</w> <w lemma="many" pos="av_d" xml:id="A02262-006-a-0750">many</w> <w lemma="ransom" pos="vvn" xml:id="A02262-006-a-0760">ransomed</w> <w lemma="from" pos="acp-p" xml:id="A02262-006-a-0770">from</w> <w lemma="death" pos="n1" xml:id="A02262-006-a-0780">Death</w> <pc xml:id="A02262-006-a-0790">,</pc> </l> <l xml:id="A02262-e101210"> <w lemma="must" pos="vmb" xml:id="A02262-006-a-0800">Must</w> <w lemma="to" pos="acp-p" xml:id="A02262-006-a-0810">to</w> <w lemma="his" pos="po" xml:id="A02262-006-a-0820">his</w> <w lemma="anger" pos="n1" xml:id="A02262-006-a-0830">anger</w> <w lemma="sacrifice" pos="vvi" xml:id="A02262-006-a-0840">sacrifice</w> <w lemma="my" pos="po" xml:id="A02262-006-a-0850">my</w> <w lemma="breath" pos="n1" xml:id="A02262-006-a-0860">breath</w> <pc xml:id="A02262-006-a-0870" unit="sentence">.</pc> </l> <l n="85" xml:id="A02262-e101220"> <w lemma="and" pos="cc" xml:id="A02262-006-a-0880">And</w> <w lemma="now" pos="av" xml:id="A02262-006-a-0890">now</w> <w lemma="that" pos="d" xml:id="A02262-006-a-0900">that</w> <w lemma="horrid" pos="j" xml:id="A02262-006-a-0910">horrid</w> <w lemma="hour" pos="n1" xml:id="A02262-006-a-0920" reg="Hour">Houre</w> <w lemma="be" pos="vvz" xml:id="A02262-006-a-0930">is</w> <w lemma="almost" pos="av" xml:id="A02262-006-a-0940">almost</w> <w lemma="come" pos="vvn" xml:id="A02262-006-a-0950">come</w> <pc xml:id="A02262-006-a-0960">,</pc> </l> <l xml:id="A02262-e101230"> <w lemma="when" pos="crq-cs" xml:id="A02262-006-a-0970">When</w> <w lemma="sinful" pos="j" xml:id="A02262-006-a-0980" reg="sinful">sinfull</w> <w lemma="mortal" pos="n2_j" xml:id="A02262-006-a-0990" reg="Mortals">Mortalls</w> <w lemma="shall" pos="vmb" xml:id="A02262-006-a-1000">shall</w> <w lemma="their" pos="po" xml:id="A02262-006-a-1010">their</w> <w lemma="maker" pos="n1" xml:id="A02262-006-a-1020">Maker</w> <w lemma="doom" pos="n1" xml:id="A02262-006-a-1030">doom</w> <pc xml:id="A02262-006-a-1040">:</pc> </l> <l xml:id="A02262-e101240"> <w lemma="when" pos="crq-cs" xml:id="A02262-006-a-1050">When</w> <w lemma="I" pos="pns" xml:id="A02262-006-a-1060">I</w> <pc xml:id="A02262-006-a-1070">,</pc> <w lemma="the" pos="d" xml:id="A02262-006-a-1080">the</w> <w lemma="world" pos="n1g" xml:id="A02262-006-a-1090" reg="world's">worlds</w> <w lemma="great" pos="j" xml:id="A02262-006-a-1100">great</w> <w lemma="lord" pos="n1" xml:id="A02262-006-a-1110">Lord</w> <pc xml:id="A02262-006-a-1120">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-006-a-1130">who</w> <w lemma="life" pos="n1" xml:id="A02262-006-a-1140">life</w> <w lemma="on" pos="acp-p" xml:id="A02262-006-a-1150">on</w> <w lemma="all" pos="d" xml:id="A02262-006-a-1160">all</w> </l> <l xml:id="A02262-e101250"> <w lemma="mankind" pos="n1" xml:id="A02262-006-a-1170" reg="Mankind">Mankinde</w> <w lemma="bestow" pos="vvn" xml:id="A02262-006-a-1180" reg="bestowed">bestow'd</w> <pc xml:id="A02262-006-a-1190">,</pc> <w lemma="must" pos="vmb" xml:id="A02262-006-a-1200">must</w> <w lemma="by" pos="acp-p" xml:id="A02262-006-a-1210">by</w> <w lemma="their" pos="po" xml:id="A02262-006-a-1220">their</w> <w lemma="fury" pos="n1" xml:id="A02262-006-a-1230">fury</w> <w lemma="fall" pos="vvi" xml:id="A02262-006-a-1240">fall</w> <pc xml:id="A02262-006-a-1250" unit="sentence">.</pc> </l> <l xml:id="A02262-e101260"> <w lemma="that" pos="cs" xml:id="A02262-006-a-1260">That</w> <w lemma="tragic" pos="j" xml:id="A02262-006-a-1270" reg="Tragic">Tragick</w> <w lemma="time" pos="n1" xml:id="A02262-006-a-1280">Time</w> <w lemma="to" pos="acp-p" xml:id="A02262-006-a-1290">to</w> <w lemma="my" pos="po" xml:id="A02262-006-a-1300">my</w> <w lemma="last" pos="ord" xml:id="A02262-006-a-1310">last</w> <w lemma="period" pos="n1" xml:id="A02262-006-a-1320">Period</w> <w lemma="haste" pos="vvz" xml:id="A02262-006-a-1330">hasts</w> <pc xml:id="A02262-006-a-1340">;</pc> </l> <l n="90" xml:id="A02262-e101270"> <w lemma="and" pos="cc" xml:id="A02262-006-a-1350">And</w> <w lemma="night" pos="n1" xml:id="A02262-006-a-1360">Night</w> <pc xml:id="A02262-006-a-1370">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-006-a-1380">who</w> <w lemma="now" pos="av" xml:id="A02262-006-a-1390">now</w> <w lemma="on" pos="acp-p" xml:id="A02262-006-a-1400">on</w> <w lemma="all" pos="d" xml:id="A02262-006-a-1410">all</w> <w lemma="her" pos="po" xml:id="A02262-006-a-1420">her</w> <w lemma="shadow" pos="n2" xml:id="A02262-006-a-1430">Shadows</w> <w lemma="cast" pos="vvz" xml:id="A02262-006-a-1440">casts</w> <pc xml:id="A02262-006-a-1450">,</pc> </l> <l xml:id="A02262-e101280"> <w lemma="while" pos="cs" xml:id="A02262-006-a-1460">While</w> <w lemma="with" pos="acp-p" xml:id="A02262-006-a-1470">with</w> <w lemma="the" pos="d" xml:id="A02262-006-a-1480">the</w> <w lemma="motion" pos="n1" xml:id="A02262-006-a-1490">motion</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-a-1500">of</w> <w lemma="the" pos="d" xml:id="A02262-006-a-1510">the</w> <w lemma="heaven" pos="n2" xml:id="A02262-006-a-1520">Heavens</w> <w lemma="she" pos="pns" xml:id="A02262-006-a-1530">she</w> <w lemma="fly" pos="vvz" xml:id="A02262-006-a-1540">flies</w> <pc xml:id="A02262-006-a-1550">,</pc> </l> <l xml:id="A02262-e101290"> <w lemma="this" pos="d" xml:id="A02262-006-a-1560">This</w> <w lemma="short" pos="j" xml:id="A02262-006-a-1570">short</w> <w lemma="delay" pos="n1" xml:id="A02262-006-a-1580">delay</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-a-1590">of</w> <w lemma="my" pos="po" xml:id="A02262-006-a-1600">my</w> <w lemma="sad" pos="j" xml:id="A02262-006-a-1610">sad</w> <w lemma="life" pos="n1" xml:id="A02262-006-a-1620">life</w> <w lemma="envy" pos="vvz" xml:id="A02262-006-a-1630">envies</w> <pc xml:id="A02262-006-a-1640" unit="sentence">.</pc> </l> <l xml:id="A02262-e101300"> <w lemma="fate" pos="n1" xml:id="A02262-006-a-1650">Fate</w> <pc xml:id="A02262-006-a-1660">,</pc> <w lemma="be" pos="vvb" xml:id="A02262-006-a-1670">be</w> <w lemma="less" pos="av-c_d" xml:id="A02262-006-a-1680" reg="less">lesse</w> <w lemma="stern" pos="j" xml:id="A02262-006-a-1690" reg="stern">sterne</w> <w lemma="in" pos="acp-p" xml:id="A02262-006-a-1700">in</w> <w lemma="thy" pos="po" xml:id="A02262-006-a-1710">thy</w> <w lemma="intend" pos="j_vn" xml:id="A02262-006-a-1720">intended</w> <w lemma="course" pos="n1" xml:id="A02262-006-a-1730">Course</w> <pc xml:id="A02262-006-a-1740">;</pc> </l> <l xml:id="A02262-e101310"> <w lemma="nor" pos="cc-x" xml:id="A02262-006-a-1750">Nor</w> <w lemma="drag" pos="vvb" xml:id="A02262-006-a-1760">drag</w> <w lemma="he" pos="pno" xml:id="A02262-006-a-1770">him</w> <w lemma="who" pos="crq-r" xml:id="A02262-006-a-1780">who</w> <w lemma="will" pos="vmb" xml:id="A02262-006-a-1790">will</w> <w lemma="follow" pos="vvi" xml:id="A02262-006-a-1800">follow</w> <w lemma="without" pos="acp-p" xml:id="A02262-006-a-1810">without</w> <w lemma="force" pos="n1" xml:id="A02262-006-a-1820">force</w> <pc xml:id="A02262-006-a-1830" unit="sentence">!</pc> </l> <l n="95" xml:id="A02262-e101320"> <w lemma="after" pos="acp-p" xml:id="A02262-006-a-1840">After</w> <w lemma="so" pos="av" xml:id="A02262-006-a-1850">so</w> <w lemma="many" pos="d" xml:id="A02262-006-a-1860">many</w> <w lemma="misery" pos="n2" xml:id="A02262-006-a-1870">miseries</w> <w lemma="endure" pos="vvd" xml:id="A02262-006-a-1880" reg="endured">indur'd</w> <pc xml:id="A02262-006-a-1890">;</pc> </l> <l xml:id="A02262-e101330"> <w lemma="cold" pos="j" xml:id="A02262-006-a-1900">Cold</w> <pc xml:id="A02262-006-a-1910">,</pc> <w lemma="heat" pos="vvb" xml:id="A02262-006-a-1920">Heat</w> <pc xml:id="A02262-006-a-1930">,</pc> <w lemma="thirst" pos="vvb" xml:id="A02262-006-a-1940">Thirst</w> <pc xml:id="A02262-006-a-1950">,</pc> <w lemma="famine" pos="n1" xml:id="A02262-006-a-1960">Famine</w> <pc xml:id="A02262-006-a-1970">,</pc> <w lemma="eye" pos="n2" xml:id="A02262-006-a-1980">eyes</w> <w lemma="to" pos="acp-p" xml:id="A02262-006-a-1990">to</w> <w lemma="tear" pos="n2" xml:id="A02262-006-a-2000" reg="tears">teares</w> <w lemma="inure" pos="vvn" xml:id="A02262-006-a-2010" reg="enured">inur'd</w> <pc xml:id="A02262-006-a-2020">;</pc> </l> <l xml:id="A02262-e101340"> <w lemma="the" pos="d" xml:id="A02262-006-a-2030">The</w> <w lemma="end" pos="n1" xml:id="A02262-006-a-2040">end</w> <pc xml:id="A02262-006-a-2050">,</pc> <w lemma="yet" pos="av" xml:id="A02262-006-a-2060">yet</w> <w lemma="worst" pos="j-s" xml:id="A02262-006-a-2070">worst</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-a-2080">of</w> <w lemma="ill" pos="n2_j" xml:id="A02262-006-a-2090">ills</w> <pc xml:id="A02262-006-a-2100">,</pc> <w lemma="draw" pos="vvz" xml:id="A02262-006-a-2110">draws</w> <w lemma="near" pos="av_j" xml:id="A02262-006-a-2120" reg="near">neare</w> <pc xml:id="A02262-006-a-2130">:</pc> <w lemma="their" pos="po" xml:id="A02262-006-a-2140">their</w> <w lemma="breath" pos="n1" xml:id="A02262-006-a-2150">breath</w> <pc xml:id="A02262-006-a-2160">,</pc> </l> <l xml:id="A02262-e101350"> <w lemma="for" pos="acp-p" xml:id="A02262-006-a-2170">For</w> <w lemma="who" pos="crq-ro" xml:id="A02262-006-a-2180">whom</w> <w lemma="I" pos="pns" xml:id="A02262-006-a-2190">I</w> <w lemma="suffer" pos="vvb" xml:id="A02262-006-a-2200">suffer</w> <pc xml:id="A02262-006-a-2210">,</pc> <w lemma="must" pos="vmb" xml:id="A02262-006-a-2220">must</w> <w lemma="procure" pos="vvi" xml:id="A02262-006-a-2230">procure</w> <w lemma="my" pos="po" xml:id="A02262-006-a-2240">my</w> <w lemma="death" pos="n1" xml:id="A02262-006-a-2250">death</w> <pc xml:id="A02262-006-a-2260" unit="sentence">.</pc> </l> <l xml:id="A02262-e101360"> <w lemma="the" pos="d" xml:id="A02262-006-a-2270">The</w> <w lemma="innocent" pos="j" xml:id="A02262-006-a-2280">Innocent</w> <pc xml:id="A02262-006-a-2290">,</pc> <w lemma="make" pos="vvd" xml:id="A02262-006-a-2300">made</w> <w lemma="guilty" pos="j" xml:id="A02262-006-a-2310">guilty</w> <w lemma="by" pos="acp-p" xml:id="A02262-006-a-2320">by</w> <w lemma="the" pos="d" xml:id="A02262-006-a-2330">the</w> <w lemma="foul" pos="j" xml:id="A02262-006-a-2340" reg="foul">foule</w> </l> <l n="100" xml:id="A02262-e101370"> <w lemma="defect" pos="n2" xml:id="A02262-006-a-2350">Defects</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-a-2360">of</w> <w lemma="other" pos="pi2_d" xml:id="A02262-006-a-2370">others</w> <pc xml:id="A02262-006-a-2380">,</pc> <w lemma="must" pos="vmb" xml:id="A02262-006-a-2390">must</w> <w lemma="his" pos="po" xml:id="A02262-006-a-2400">his</w> <w lemma="weary" pos="j" xml:id="A02262-006-a-2410">weary</w> <w lemma="soul" pos="n1" xml:id="A02262-006-a-2420" reg="Soul">Soule</w> </l> <pb facs="6" n="5" xml:id="A02262-006-b"/> <l xml:id="A02262-e101380"> <w lemma="sigh" pos="vvb" xml:id="A02262-006-b-0010">Sigh</w> <w lemma="into" pos="acp-p" xml:id="A02262-006-b-0020">into</w> <w lemma="air" pos="n1" xml:id="A02262-006-b-0030" reg="air">aire</w> <pc xml:id="A02262-006-b-0040">;</pc> <w lemma="and" pos="cc" xml:id="A02262-006-b-0050">and</w> <w lemma="though" pos="cs" xml:id="A02262-006-b-0060">though</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-b-0070">of</w> <w lemma="heavenly" pos="j" xml:id="A02262-006-b-0080">heavenly</w> <w lemma="birth" pos="n1" xml:id="A02262-006-b-0090">birth</w> <pc xml:id="A02262-006-b-0100">,</pc> </l> <l xml:id="A02262-e101390"> <w lemma="with" pos="acp-p" xml:id="A02262-006-b-0110">With</w> <w lemma="his" pos="po" xml:id="A02262-006-b-0120">his</w> <w lemma="chaste" pos="j" xml:id="A02262-006-b-0130">chaste</w> <w lemma="blood" pos="n1" xml:id="A02262-006-b-0140" reg="blood">bloud</w> <w lemma="distain" pos="vvb" xml:id="A02262-006-b-0150">distain</w> <w lemma="the" pos="d" xml:id="A02262-006-b-0160" reg="th'" type="contract1">th'</w> <w xml:id="A02262-006-b-0160c" type="contract2" lemma="ungrateful" pos="j" reg="ungrateful" join="left">ungratefull</w> <w lemma="earth" pos="n1" xml:id="A02262-006-b-0170">Earth</w> <pc xml:id="A02262-006-b-0180" unit="sentence">.</pc> </l> <l xml:id="A02262-e101400"> <w lemma="they" pos="pns" xml:id="A02262-006-b-0190">They</w> <w lemma="traffic" pos="vvi" xml:id="A02262-006-b-0200" reg="traffic">traffick</w> <w lemma="for" pos="acp-p" xml:id="A02262-006-b-0210">for</w> <w lemma="my" pos="po" xml:id="A02262-006-b-0220">my</w> <w lemma="soul" pos="n1" xml:id="A02262-006-b-0230" reg="Soul">Soule</w> <pc xml:id="A02262-006-b-0240">:</pc> <w lemma="my" pos="po" xml:id="A02262-006-b-0250">my</w> <w lemma="death" pos="n1" xml:id="A02262-006-b-0260">death</w> <pc xml:id="A02262-006-b-0270">,</pc> <w lemma="long" pos="av_j" xml:id="A02262-006-b-0280">long</w> <w lemma="seek" pos="vvn" xml:id="A02262-006-b-0290">sought</w> <pc xml:id="A02262-006-b-0300">,</pc> </l> <l xml:id="A02262-e101410"> <w lemma="be" pos="vvz" xml:id="A02262-006-b-0310">Is</w> <w lemma="by" pos="acp-p" xml:id="A02262-006-b-0320">by</w> <w lemma="the" pos="d" xml:id="A02262-006-b-0330">the</w> <w lemma="mitre" pos="j_vn" xml:id="A02262-006-b-0340">mitred</w> <w lemma="merchant" pos="n1g" xml:id="A02262-006-b-0350" reg="Merchant's">Merchants</w> <w lemma="faction" pos="n1" xml:id="A02262-006-b-0360">faction</w> <w lemma="buy" pos="vvn" xml:id="A02262-006-b-0370">bought</w> <pc xml:id="A02262-006-b-0380">;</pc> </l> <l n="105" xml:id="A02262-e101420"> <w lemma="and" pos="cc" xml:id="A02262-006-b-0390">And</w> <w lemma="treason" pos="n1" xml:id="A02262-006-b-0400">Treason</w> <w lemma="find" pos="vvz" xml:id="A02262-006-b-0410" reg="finds">findes</w> <w lemma="reward" pos="n1" xml:id="A02262-006-b-0420">reward</w> <pc xml:id="A02262-006-b-0430" unit="sentence">.</pc> <w lemma="my" pos="po" xml:id="A02262-006-b-0440">My</w> <w lemma="travel" pos="n2" xml:id="A02262-006-b-0450">travels</w> <w lemma="draw" pos="vvb" xml:id="A02262-006-b-0460">draw</w> </l> <l xml:id="A02262-e101430"> <w lemma="near" pos="acp-p" xml:id="A02262-006-b-0470" reg="Near">Neare</w> <w lemma="their" pos="po" xml:id="A02262-006-b-0480">their</w> <w lemma="last" pos="ord" xml:id="A02262-006-b-0490">last</w> <w lemma="end" pos="n1" xml:id="A02262-006-b-0500">end</w> <pc xml:id="A02262-006-b-0510" unit="sentence">.</pc> <w lemma="these" pos="d" xml:id="A02262-006-b-0520">These</w> <w lemma="practice" pos="n2" xml:id="A02262-006-b-0530" reg="practises">practices</w> <w lemma="I" pos="pns" xml:id="A02262-006-b-0540">I</w> <w lemma="see" pos="vvd" xml:id="A02262-006-b-0550">saw</w> <pc xml:id="A02262-006-b-0560">;</pc> </l> <l xml:id="A02262-e101440"> <w lemma="see" pos="vvb" xml:id="A02262-006-b-0570">See</w> <w lemma="what" pos="crq-r" xml:id="A02262-006-b-0580">what</w> <w lemma="this" pos="d" xml:id="A02262-006-b-0590">this</w> <w lemma="night" pos="n1g" xml:id="A02262-006-b-0600" reg="night's">Nights</w> <w lemma="confederate" pos="j" xml:id="A02262-006-b-0610">confederate</w> <w lemma="shadow" pos="n2" xml:id="A02262-006-b-0620">Shadows</w> <w lemma="hide" pos="vvi" xml:id="A02262-006-b-0630">hide</w> <pc xml:id="A02262-006-b-0640">:</pc> </l> <l xml:id="A02262-e101450"> <w lemma="my" pos="po" xml:id="A02262-006-b-0650">My</w> <w lemma="mind" pos="n1" xml:id="A02262-006-b-0660" reg="Mind">Minde</w> <w lemma="before" pos="acp-p" xml:id="A02262-006-b-0670">before</w> <w lemma="my" pos="po" xml:id="A02262-006-b-0680">my</w> <w lemma="body" pos="n1" xml:id="A02262-006-b-0690">Body</w> <w lemma="crucify" pos="vvn" xml:id="A02262-006-b-0700" reg="crucified">crucifi'd</w> <pc xml:id="A02262-006-b-0710" unit="sentence">.</pc> </l> <l xml:id="A02262-e101460"> <w lemma="horror" pos="n1" xml:id="A02262-006-b-0720" reg="Horror">Horrour</w> <w lemma="shake" pos="vvz" xml:id="A02262-006-b-0730">shakes</w> <w lemma="all" pos="d" xml:id="A02262-006-b-0740">all</w> <w lemma="my" pos="po" xml:id="A02262-006-b-0750">my</w> <w lemma="power" pos="n2" xml:id="A02262-006-b-0760">Powers</w> <pc xml:id="A02262-006-b-0770">:</pc> <w lemma="my" pos="po" xml:id="A02262-006-b-0780">my</w> <w lemma="entrails" pos="n2" xml:id="A02262-006-b-0790" reg="entrails">entrailes</w> <w lemma="beat" pos="vvi" xml:id="A02262-006-b-0800">beat</w> <pc xml:id="A02262-006-b-0810">,</pc> </l> <l n="110" xml:id="A02262-e101470"> <w lemma="and" pos="cc" xml:id="A02262-006-b-0820">And</w> <w lemma="all" pos="d" xml:id="A02262-006-b-0830">all</w> <w lemma="my" pos="po" xml:id="A02262-006-b-0840">my</w> <w lemma="body" pos="n1" xml:id="A02262-006-b-0850">Body</w> <w lemma="flow" pos="vvz" xml:id="A02262-006-b-0860" reg="flows">flowes</w> <w lemma="with" pos="acp-p" xml:id="A02262-006-b-0870">with</w> <w lemma="purple" pos="j" xml:id="A02262-006-b-0880">purple</w> <w lemma="sweat" pos="n1" xml:id="A02262-006-b-0890">sweat</w> <pc xml:id="A02262-006-b-0900" unit="sentence">.</pc> </l> <l xml:id="A02262-e101480"> <w lemma="o" pos="uh" xml:id="A02262-006-b-0910">O</w> <w lemma="whither" pos="crq-q" xml:id="A02262-006-b-0920">whither</w> <w lemma="be" pos="vvz" xml:id="A02262-006-b-0930">is</w> <w lemma="my" pos="po" xml:id="A02262-006-b-0940">my</w> <w lemma="ancient" pos="j" xml:id="A02262-006-b-0950">ancient</w> <w lemma="courage" pos="n1" xml:id="A02262-006-b-0960">Courage</w> <w lemma="flee" pos="vvd" xml:id="A02262-006-b-0970">fled</w> <pc xml:id="A02262-006-b-0980">,</pc> </l> <l xml:id="A02262-e101490"> <w lemma="and" pos="cc" xml:id="A02262-006-b-0990">And</w> <w lemma="godlike" pos="j" xml:id="A02262-006-b-1000" reg="Godlike">God-like</w> <w lemma="strength" pos="n1" xml:id="A02262-006-b-1010">Strength</w> <pc xml:id="A02262-006-b-1020">!</pc> <w lemma="by" pos="acp-p" xml:id="A02262-006-b-1030">by</w> <w lemma="anguish" pos="n1" xml:id="A02262-006-b-1040">Anguish</w> <w lemma="captive" pos="j" xml:id="A02262-006-b-1050">captive</w> <w lemma="lead" pos="vvd" xml:id="A02262-006-b-1060">led</w> <pc xml:id="A02262-006-b-1070" unit="sentence">.</pc> </l> <l xml:id="A02262-e101500"> <w lemma="o" pos="uh" xml:id="A02262-006-b-1080">O</w> <w lemma="death" pos="n1" xml:id="A02262-006-b-1090">Death</w> <pc xml:id="A02262-006-b-1100">,</pc> <w lemma="how" pos="crq-cs" xml:id="A02262-006-b-1110">how</w> <w lemma="far" pos="av_j" xml:id="A02262-006-b-1120" reg="far">farre</w> <w lemma="more" pos="av-c_d" xml:id="A02262-006-b-1130">more</w> <w lemma="cruel" pos="j" xml:id="A02262-006-b-1140" reg="cruel">cruell</w> <w lemma="in" pos="acp-p" xml:id="A02262-006-b-1150">in</w> <w lemma="thy" pos="po" xml:id="A02262-006-b-1160">thy</w> <w lemma="kind" pos="n1" xml:id="A02262-006-b-1170" reg="kind">kinde</w> <pc xml:id="A02262-006-b-1180" unit="sentence">!</pc> </l> <l xml:id="A02262-e101510"> <w lemma="the" pos="d" xml:id="A02262-006-b-1190" type="contract1" reg="th'">Th'</w> <w xml:id="A02262-006-b-1190c" type="contract2" lemma="anxiety" pos="n1" reg="anxiety" join="left">anxiety</w> <w lemma="and" pos="cc" xml:id="A02262-006-b-1200">and</w> <w lemma="torment" pos="n1" xml:id="A02262-006-b-1210">torment</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-b-1220">of</w> <w lemma="the" pos="d" xml:id="A02262-006-b-1230">the</w> <w lemma="mind" pos="n1" xml:id="A02262-006-b-1240" reg="Mind">Minde</w> <pc xml:id="A02262-006-b-1250" unit="sentence">!</pc> </l> <l n="115" xml:id="A02262-e101520"> <w lemma="then" pos="av" xml:id="A02262-006-b-1260">Then</w> <w lemma="must" pos="vmb" xml:id="A02262-006-b-1270">must</w> <w lemma="I" pos="pns" xml:id="A02262-006-b-1280">I</w> <w lemma="be" pos="vvi" xml:id="A02262-006-b-1290">be</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-b-1300">of</w> <w lemma="all" pos="d" xml:id="A02262-006-b-1310">all</w> <w lemma="at" pos="acp-p" xml:id="A02262-006-b-1320">at</w> <w lemma="once" pos="acp-av" xml:id="A02262-006-b-1330">once</w> <w lemma="bereave" pos="vvn" xml:id="A02262-006-b-1340">bereft</w> <pc xml:id="A02262-006-b-1350" unit="sentence">?</pc> </l> <l xml:id="A02262-e101530"> <w lemma="or" pos="cc" xml:id="A02262-006-b-1360">Or</w> <w lemma="be" pos="vvz" xml:id="A02262-006-b-1370">is</w> <w lemma="there" pos="av" xml:id="A02262-006-b-1380">there</w> <w lemma="any" pos="d" xml:id="A02262-006-b-1390">any</w> <w lemma="hope" pos="n1" xml:id="A02262-006-b-1400">hope</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-b-1410">of</w> <w lemma="safety" pos="n1" xml:id="A02262-006-b-1420">safety</w> <w lemma="leave" pos="vvn" xml:id="A02262-006-b-1430">left</w> <pc xml:id="A02262-006-b-1440" unit="sentence">?</pc> </l> <l xml:id="A02262-e101540"> <w lemma="o" pos="uh" xml:id="A02262-006-b-1450">O</w> <w lemma="may" pos="vmd" xml:id="A02262-006-b-1460">might</w> <w lemma="I" pos="pns" xml:id="A02262-006-b-1470">I</w> <w lemma="to" pos="acp-p" xml:id="A02262-006-b-1480">to</w> <w lemma="my" pos="po" xml:id="A02262-006-b-1490">my</w> <w lemma="heavenly" pos="j" xml:id="A02262-006-b-1500">heavenly</w> <w lemma="father" pos="n1" xml:id="A02262-006-b-1510">Father</w> <w lemma="pray" pos="vvb" xml:id="A02262-006-b-1520">pray</w> <pc xml:id="A02262-006-b-1530">,</pc> </l> <l xml:id="A02262-e101550"> <w lemma="so" pos="av" xml:id="A02262-006-b-1540">So</w> <w lemma="supple" pos="j" xml:id="A02262-006-b-1550">supple</w> <w lemma="to" pos="acp-p" xml:id="A02262-006-b-1560">to</w> <w lemma="my" pos="po" xml:id="A02262-006-b-1570">my</w> <w lemma="tear" pos="n2" xml:id="A02262-006-b-1580" reg="tears">teares</w> <pc xml:id="A02262-006-b-1590">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-006-b-1600">to</w> <w lemma="take" pos="vvi" xml:id="A02262-006-b-1610">take</w> <w lemma="away" pos="av" xml:id="A02262-006-b-1620">away</w> </l> <l xml:id="A02262-e101560"> <w lemma="part" pos="n1" xml:id="A02262-006-b-1630">Part</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-b-1640">of</w> <w lemma="these" pos="d" xml:id="A02262-006-b-1650">these</w> <w lemma="ill" pos="n2_j" xml:id="A02262-006-b-1660">ills</w> <pc xml:id="A02262-006-b-1670" unit="sentence">!</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-006-b-1680">But</w> <w lemma="his" pos="po" xml:id="A02262-006-b-1690">his</w> <w lemma="eternal" pos="j" xml:id="A02262-006-b-1700" reg="eternal">eternall</w> <w lemma="doom" pos="n1" xml:id="A02262-006-b-1710" reg="Doom">Doome</w> </l> <l n="120" xml:id="A02262-e101570"> <w lemma="forbid" pos="vvz" xml:id="A02262-006-b-1720">Forbids</w> <pc xml:id="A02262-006-b-1730">,</pc> <w lemma="and" pos="cc" xml:id="A02262-006-b-1740">and</w> <w lemma="order" pos="j_vn" xml:id="A02262-006-b-1750">ordered</w> <w lemma="course" pos="n1" xml:id="A02262-006-b-1760">Course</w> <w lemma="of" pos="acp-p" xml:id="A02262-006-b-1770">of</w> <w lemma="thing" pos="n2" xml:id="A02262-006-b-1780">things</w> <w lemma="to" pos="acp-cs" xml:id="A02262-006-b-1790">to</w> <w lemma="come" pos="vvi" xml:id="A02262-006-b-1800">come</w> <pc xml:id="A02262-006-b-1810" unit="sentence">.</pc> </l> <l xml:id="A02262-e101580"> <w lemma="his" pos="po" xml:id="A02262-006-b-1820">His</w> <w lemma="purpose" pos="n1" xml:id="A02262-006-b-1830">purpose</w> <pc xml:id="A02262-006-b-1840">,</pc> <w lemma="fix" pos="vvn" xml:id="A02262-006-b-1850" reg="fixed">fixt</w> <w lemma="when" pos="crq-cs" xml:id="A02262-006-b-1860">when</w> <w lemma="yet" pos="av" xml:id="A02262-006-b-1870">yet</w> <w lemma="the" pos="d" xml:id="A02262-006-b-1880">the</w> <w lemma="world" pos="n1" xml:id="A02262-006-b-1890">world</w> <w lemma="be" pos="vvd" xml:id="A02262-006-b-1900">was</w> <w lemma="young" pos="j" xml:id="A02262-006-b-1910">young</w> <pc xml:id="A02262-006-b-1920">,</pc> </l> <l xml:id="A02262-e101590"> <w lemma="and" pos="cc" xml:id="A02262-006-b-1930">And</w> <w lemma="oracle" pos="n2" xml:id="A02262-006-b-1940">Oracles</w> <pc xml:id="A02262-006-b-1950">,</pc> <w lemma="so" pos="av" xml:id="A02262-006-b-1960">so</w> <w lemma="oft" pos="av" xml:id="A02262-006-b-1970">oft</w> <w lemma="by" pos="acp-p" xml:id="A02262-006-b-1980">by</w> <w lemma="prophet" pos="n2" xml:id="A02262-006-b-1990">Prophets</w> <w lemma="sing" pos="vvn" xml:id="A02262-006-b-2000">sung</w> <pc xml:id="A02262-006-b-2010">,</pc> </l> <l xml:id="A02262-e101600"> <w lemma="now" pos="av" xml:id="A02262-006-b-2020">Now</w> <w lemma="rush" pos="vvg" xml:id="A02262-006-b-2030">rushing</w> <w lemma="on" pos="acp-p" xml:id="A02262-006-b-2040">on</w> <w lemma="their" pos="po" xml:id="A02262-006-b-2050">their</w> <w lemma="destinate" pos="j_vn" xml:id="A02262-006-b-2060">destinated</w> <w lemma="end" pos="n1" xml:id="A02262-006-b-2070">end</w> <pc xml:id="A02262-006-b-2080">,</pc> </l> <l xml:id="A02262-e101610"> <w lemma="no" pos="d-x" xml:id="A02262-006-b-2090">No</w> <w lemma="orison" pos="n2" xml:id="A02262-006-b-2100">Orisons</w> <pc xml:id="A02262-006-b-2110">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-006-b-2120">nor</w> <w lemma="sacrifice" pos="n1" xml:id="A02262-006-b-2130">Sacrifice</w> <w lemma="can" pos="vmb" xml:id="A02262-006-b-2140">can</w> <w lemma="bend" pos="vvi" xml:id="A02262-006-b-2150">bend</w> <pc xml:id="A02262-006-b-2160" unit="sentence">.</pc> </l> <l n="125" xml:id="A02262-e101620"> <w lemma="why" pos="crq-q" xml:id="A02262-006-b-2170">Why</w> <w lemma="stay" pos="vvb" xml:id="A02262-006-b-2180">stay</w> <w lemma="I" pos="pns" xml:id="A02262-006-b-2190">I</w> <w lemma="with" pos="acp-p" xml:id="A02262-006-b-2200">with</w> <w lemma="triumphant" pos="j" xml:id="A02262-006-b-2210">triumphant</w> <w lemma="foot" pos="n2" xml:id="A02262-006-b-2220">feet</w> <w lemma="to" pos="acp-cs" xml:id="A02262-006-b-2230">to</w> <w lemma="tread" pos="vvi" xml:id="A02262-006-b-2240">tread</w> </l> <l xml:id="A02262-e101630"> <w lemma="upon" pos="acp-p" xml:id="A02262-006-b-2250" reg="Upon">Vpon</w> <w lemma="the" pos="d" xml:id="A02262-006-b-2260" reg="th'" type="contract1">th'</w> <w xml:id="A02262-006-b-2260c" type="contract2" lemma="infernal" pos="j" reg="infernal" join="left">infernall</w> <w lemma="serpent" pos="n2" xml:id="A02262-006-b-2270">Serpents</w> <w lemma="poisonous" pos="j" xml:id="A02262-006-b-2280" reg="poisonous">poysnous</w> <w lemma="head" pos="n1" xml:id="A02262-006-b-2290">Head</w> <pc xml:id="A02262-006-b-2300">,</pc> </l> <pb facs="7" n="6" xml:id="A02262-007-a"/> <l xml:id="A02262-e101640"> <w lemma="and" pos="cc" xml:id="A02262-007-a-0010">And</w> <w lemma="break" pos="vvi" xml:id="A02262-007-a-0020">break</w> <w lemma="the" pos="d" xml:id="A02262-007-a-0030">th'</w> <w lemma="old" pos="j" xml:id="A02262-007-a-0040">old</w> <w lemma="dragon" pos="n1g" xml:id="A02262-007-a-0050" reg="dragon's">Dragons</w> <w lemma="jaw" pos="n2" xml:id="A02262-007-a-0060">jaws</w> <pc xml:id="A02262-007-a-0070" unit="sentence">?</pc> <w lemma="the" pos="d" xml:id="A02262-007-a-0080">The</w> <w lemma="sin" pos="n1" xml:id="A02262-007-a-0090">sin</w> <w lemma="of" pos="acp-p" xml:id="A02262-007-a-0100">of</w> <w lemma="our" pos="po" xml:id="A02262-007-a-0110">our</w> </l> <l xml:id="A02262-e101650"> <w lemma="first" pos="ord" xml:id="A02262-007-a-0120">First</w> <w lemma="parent" pos="n2" xml:id="A02262-007-a-0130">Parents</w> <w lemma="must" pos="vmb" xml:id="A02262-007-a-0140">must</w> <w lemma="be" pos="vvi" xml:id="A02262-007-a-0150">be</w> <w lemma="cleanse" pos="vvn" xml:id="A02262-007-a-0160">cleansed</w> <w lemma="with" pos="acp-p" xml:id="A02262-007-a-0170">with</w> <w lemma="a" pos="d" xml:id="A02262-007-a-0180">a</w> <w lemma="shower" pos="n1" xml:id="A02262-007-a-0190" reg="shower">showre</w> </l> <l xml:id="A02262-e101660"> <w lemma="of" pos="acp-p" xml:id="A02262-007-a-0200">Of</w> <w lemma="blood" pos="n1" xml:id="A02262-007-a-0210" reg="blood">bloud</w> <pc xml:id="A02262-007-a-0220">,</pc> <w lemma="rain" pos="vvn" xml:id="A02262-007-a-0230" reg="rained">rain'd</w> <w lemma="from" pos="acp-p" xml:id="A02262-007-a-0240">from</w> <w lemma="my" pos="po" xml:id="A02262-007-a-0250">my</w> <w lemma="wound" pos="n2" xml:id="A02262-007-a-0260">wounds</w> <pc xml:id="A02262-007-a-0270">:</pc> <w lemma="my" pos="po" xml:id="A02262-007-a-0280">my</w> <w lemma="death" pos="n1" xml:id="A02262-007-a-0290">death</w> <w lemma="appease" pos="vvi" xml:id="A02262-007-a-0300">appease</w> <pc xml:id="A02262-007-a-0310">,</pc> </l> <l n="130" xml:id="A02262-e101670"> <w lemma="and" pos="cc" xml:id="A02262-007-a-0320">And</w> <w lemma="cure" pos="vvi" xml:id="A02262-007-a-0330">cure</w> <w lemma="the" pos="d" xml:id="A02262-007-a-0340">the</w> <w lemma="venom" pos="n1" xml:id="A02262-007-a-0350" reg="venom">venome</w> <w lemma="of" pos="acp-p" xml:id="A02262-007-a-0360">of</w> <w lemma="that" pos="cs" xml:id="A02262-007-a-0370">that</w> <w lemma="dire" pos="j" xml:id="A02262-007-a-0380">dire</w> <w lemma="disease" pos="n1" xml:id="A02262-007-a-0390">Disease</w> <pc xml:id="A02262-007-a-0400" unit="sentence">.</pc> </l> <l xml:id="A02262-e101680"> <w lemma="all" pos="av_d" xml:id="A02262-007-a-0410">All</w> <w lemma="you" pos="pn" xml:id="A02262-007-a-0420">you</w> <w lemma="who" pos="crq-r" xml:id="A02262-007-a-0430">who</w> <w lemma="live" pos="vvi" xml:id="A02262-007-a-0440">live</w> <pc xml:id="A02262-007-a-0450">,</pc> <w lemma="rejoice" pos="vvb" xml:id="A02262-007-a-0460" reg="rejoice">rejoyce</w> <pc xml:id="A02262-007-a-0470">;</pc> <w lemma="all" pos="d" xml:id="A02262-007-a-0480">all</w> <w lemma="you" pos="pn" xml:id="A02262-007-a-0490">you</w> <w lemma="who" pos="crq-r" xml:id="A02262-007-a-0500">who</w> <w lemma="die" pos="vvi" xml:id="A02262-007-a-0510">die</w> <pc xml:id="A02262-007-a-0520">:</pc> </l> <l xml:id="A02262-e101690"> <w lemma="you" pos="pn" xml:id="A02262-007-a-0530">You</w> <w lemma="sacred" pos="j" xml:id="A02262-007-a-0540">sacred</w> <w lemma="ash" pos="n2" xml:id="A02262-007-a-0550">ashes</w> <w lemma="of" pos="acp-p" xml:id="A02262-007-a-0560">of</w> <w lemma="the" pos="d" xml:id="A02262-007-a-0570">the</w> <w lemma="just" pos="j" xml:id="A02262-007-a-0580">just</w> <w lemma="which" pos="crq-r" xml:id="A02262-007-a-0590">which</w> <w lemma="lie" pos="vvb" xml:id="A02262-007-a-0600">lie</w> </l> <l xml:id="A02262-e101700"> <w lemma="in" pos="acp-p" xml:id="A02262-007-a-0610">In</w> <w lemma="peaceful" pos="j" xml:id="A02262-007-a-0620" reg="peaceful">peacefull</w> <w lemma="urn" pos="n2" xml:id="A02262-007-a-0630" reg="Urns">Vrnes</w> <pc xml:id="A02262-007-a-0640">,</pc> <w lemma="rejoice" pos="vvb" xml:id="A02262-007-a-0650" reg="rejoice">rejoyce</w> <w lemma="in" pos="acp-p" xml:id="A02262-007-a-0660">in</w> <w lemma="this" pos="d" xml:id="A02262-007-a-0670">this</w> <w lemma="my" pos="po" xml:id="A02262-007-a-0680">my</w> <w lemma="fall" pos="n1" xml:id="A02262-007-a-0690">fall</w> <pc xml:id="A02262-007-a-0700">:</pc> </l> <l xml:id="A02262-e101710"> <w lemma="I" pos="pns" xml:id="A02262-007-a-0710">I</w> <w lemma="for" pos="acp-p" xml:id="A02262-007-a-0720">for</w> <w lemma="the" pos="d" xml:id="A02262-007-a-0730">the</w> <w lemma="live" pos="n1_vg" xml:id="A02262-007-a-0740">living</w> <w lemma="live" pos="vvd" xml:id="A02262-007-a-0750" reg="lived">liv'd</w> <pc xml:id="A02262-007-a-0760">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-007-a-0770">but</w> <w lemma="die" pos="vvb" xml:id="A02262-007-a-0780">die</w> <w lemma="for" pos="acp-p" xml:id="A02262-007-a-0790">for</w> <w lemma="all" pos="d" xml:id="A02262-007-a-0800">all</w> <pc xml:id="A02262-007-a-0810" unit="sentence">.</pc> </l> <l n="135" xml:id="A02262-e101720"> <w lemma="my" pos="po" xml:id="A02262-007-a-0820">My</w> <w lemma="suffering" pos="n2" xml:id="A02262-007-a-0830">sufferings</w> <w lemma="be" pos="vvb" xml:id="A02262-007-a-0840">are</w> <w lemma="not" pos="xx" xml:id="A02262-007-a-0850">not</w> <w lemma="lose" pos="vvn" xml:id="A02262-007-a-0860">lost</w> <pc xml:id="A02262-007-a-0870" unit="sentence">.</pc> <w lemma="to" pos="acp-p" xml:id="A02262-007-a-0880">To</w> <w lemma="earth" pos="n1" xml:id="A02262-007-a-0890">Earth</w> <w lemma="I" pos="pns" xml:id="A02262-007-a-0900">I</w> <w lemma="owe" pos="vvb" xml:id="A02262-007-a-0910">owe</w> </l> <l xml:id="A02262-e101730"> <w lemma="these" pos="d" xml:id="A02262-007-a-0920">These</w> <w lemma="promise" pos="j_vn" xml:id="A02262-007-a-0930" reg="promised">promis'd</w> <w lemma="ill" pos="n2_j" xml:id="A02262-007-a-0940">ills</w> <pc xml:id="A02262-007-a-0950">:</pc> <w lemma="bond" pos="n2" xml:id="A02262-007-a-0960">bonds</w> <pc xml:id="A02262-007-a-0970">,</pc> <w lemma="whip" pos="n2" xml:id="A02262-007-a-0980">whips</w> <pc xml:id="A02262-007-a-0990">,</pc> <w lemma="and" pos="cc" xml:id="A02262-007-a-1000">and</w> <w lemma="thorn" pos="n2" xml:id="A02262-007-a-1010">thorns</w> <w lemma="to" pos="acp-cs" xml:id="A02262-007-a-1020">to</w> <w lemma="grow" pos="vvi" xml:id="A02262-007-a-1030">grow</w> </l> <l xml:id="A02262-e101740"> <w lemma="about" pos="acp-p" xml:id="A02262-007-a-1040">About</w> <w lemma="out" pos="av" xml:id="A02262-007-a-1050">out</w> <w lemma="bleed" pos="j_vg" xml:id="A02262-007-a-1060">bleeding</w> <w lemma="brow" pos="n2" xml:id="A02262-007-a-1070">brows</w> <pc xml:id="A02262-007-a-1080">;</pc> <w lemma="the" pos="d" xml:id="A02262-007-a-1090">the</w> <w lemma="cross" pos="j" xml:id="A02262-007-a-1100" reg="Cross">Crosse</w> <w lemma="the" pos="d" xml:id="A02262-007-a-1110">the</w> <w lemma="scorn" pos="n1" xml:id="A02262-007-a-1120">scorn</w> </l> <l xml:id="A02262-e101750"> <w lemma="of" pos="acp-p" xml:id="A02262-007-a-1130">Of</w> <w lemma="a" pos="d" xml:id="A02262-007-a-1140">a</w> <w lemma="proud" pos="j" xml:id="A02262-007-a-1150">proud</w> <w lemma="people" pos="n1" xml:id="A02262-007-a-1160">People</w> <pc xml:id="A02262-007-a-1170">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-007-a-1180">to</w> <w lemma="destruction" pos="n1" xml:id="A02262-007-a-1190">destruction</w> <w lemma="bear" pos="vvn" xml:id="A02262-007-a-1200">born</w> <pc xml:id="A02262-007-a-1210" unit="sentence">.</pc> </l> <l xml:id="A02262-e101760"> <w lemma="o" pos="uh" xml:id="A02262-007-a-1220">O</w> <w lemma="let" pos="vvb" xml:id="A02262-007-a-1230">let</w> <w lemma="my" pos="po" xml:id="A02262-007-a-1240">my</w> <w lemma="father" pos="n1g" xml:id="A02262-007-a-1250" reg="Father's">Fathers</w> <w lemma="wrath" pos="n1" xml:id="A02262-007-a-1260">wrath</w> <w lemma="through" pos="acp-p" xml:id="A02262-007-a-1270">through</w> <w lemma="singe" pos="vvn" xml:id="A02262-007-a-1280">singed</w> <w lemma="air" pos="n1" xml:id="A02262-007-a-1290" reg="air">aire</w> </l> <l n="140" xml:id="A02262-e101770"> <w lemma="on" pos="acp-p" xml:id="A02262-007-a-1300">On</w> <w lemma="i" pos="pno" xml:id="A02262-007-a-1310">me</w> <w lemma="in" pos="acp-p" xml:id="A02262-007-a-1320">in</w> <w lemma="thunder" pos="n1" xml:id="A02262-007-a-1330">thunder</w> <w lemma="dart" pos="n1" xml:id="A02262-007-a-1340">dart</w> <pc xml:id="A02262-007-a-1350">,</pc> <w lemma="so" pos="av" xml:id="A02262-007-a-1360">so</w> <w lemma="mine" pos="vvb" xml:id="A02262-007-a-1370">mine</w> <w lemma="it" pos="pn" xml:id="A02262-007-a-1380">it</w> <w lemma="spare" pos="vvb" xml:id="A02262-007-a-1390">spare</w> <pc xml:id="A02262-007-a-1400" unit="sentence">!</pc> </l> <l xml:id="A02262-e101780"> <w lemma="lest" pos="cs" xml:id="A02262-007-a-1410">Lest</w> <w lemma="the" pos="d" xml:id="A02262-007-a-1420">the</w> <w lemma="world" pos="n1" xml:id="A02262-007-a-1430">World</w> <w lemma="shall" pos="vmd" xml:id="A02262-007-a-1440">should</w> <pc xml:id="A02262-007-a-1450">,</pc> <w lemma="I" pos="pns" xml:id="A02262-007-a-1460">I</w> <w lemma="perish" pos="vvb" type="unclear" xml:id="A02262-007-a-1470">perish</w> <pc xml:id="A02262-007-a-1480">;</pc> <w lemma="and" pos="cc" xml:id="A02262-007-a-1490">and</w> <w lemma="must" pos="vmb" xml:id="A02262-007-a-1500">must</w> <w lemma="bear" pos="vvi" xml:id="A02262-007-a-1510" reg="bear">beare</w> </l> <l xml:id="A02262-e101790"> <w lemma="the" pos="d" xml:id="A02262-007-a-1520">The</w> <w lemma="punishment" pos="n2" xml:id="A02262-007-a-1530">punishments</w> <w lemma="of" pos="acp-p" xml:id="A02262-007-a-1540">of</w> <w lemma="all" pos="d" xml:id="A02262-007-a-1550">all</w> <w lemma="that" pos="cs" xml:id="A02262-007-a-1560">that</w> <w lemma="ever" pos="av" xml:id="A02262-007-a-1570">ever</w> <w lemma="be" pos="vvd" xml:id="A02262-007-a-1580">were</w> <pc xml:id="A02262-007-a-1590" unit="sentence">.</pc> </l> <l xml:id="A02262-e101800"> <w lemma="you" pos="pn" xml:id="A02262-007-a-1600">You</w> <w lemma="who" pos="crq-r" xml:id="A02262-007-a-1610">who</w> <w lemma="inhabit" pos="vvi" xml:id="A02262-007-a-1620">inhabit</w> <pc xml:id="A02262-007-a-1630">,</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-007-a-1640">where</w> <w lemma="the" pos="d" xml:id="A02262-007-a-1650">the</w> <w lemma="sun" pos="n1" xml:id="A02262-007-a-1660" reg="Sun">Sunne</w> <w lemma="display" pos="vvz" xml:id="A02262-007-a-1670" reg="displays">displaies</w> </l> <l xml:id="A02262-e101810"> <w lemma="his" pos="po" xml:id="A02262-007-a-1680">His</w> <w lemma="early" pos="av_j" xml:id="A02262-007-a-1690" reg="early">earely</w> <w lemma="light" pos="n1" xml:id="A02262-007-a-1700">light</w> <pc xml:id="A02262-007-a-1710">,</pc> <w lemma="or" pos="cc" xml:id="A02262-007-a-1720">or</w> <w lemma="near" pos="acp-p" xml:id="A02262-007-a-1730" reg="near">neer</w> <w lemma="his" pos="po" xml:id="A02262-007-a-1740">his</w> <w lemma="set" pos="j_vg" xml:id="A02262-007-a-1750">setting</w> <w lemma="ray" pos="n2" xml:id="A02262-007-a-1760" reg="Rays">Raies</w> <pc xml:id="A02262-007-a-1770">;</pc> </l> <l n="145" xml:id="A02262-e101820"> <w lemma="who" pos="crq-q" xml:id="A02262-007-a-1780">Who</w> <w lemma="suffer" pos="vvb" xml:id="A02262-007-a-1790">suffer</w> <w lemma="by" pos="acp-p" xml:id="A02262-007-a-1800">by</w> <w lemma="his" pos="po" xml:id="A02262-007-a-1810">his</w> <w lemma="perpendicular" pos="j" xml:id="A02262-007-a-1820">perpendicular</w> </l> <l xml:id="A02262-e101830"> <w lemma="aspect" pos="n1" xml:id="A02262-007-a-1830">Aspect</w> <pc xml:id="A02262-007-a-1840">,</pc> <w lemma="or" pos="cc" xml:id="A02262-007-a-1850">or</w> <w lemma="frieze" pos="n1" xml:id="A02262-007-a-1860">frieze</w> <w lemma="beneath" pos="acp-p" xml:id="A02262-007-a-1870">beneath</w> <w lemma="the" pos="d" xml:id="A02262-007-a-1880">the</w> <w lemma="northern" pos="j" xml:id="A02262-007-a-1890" reg="Northern">Northerne</w> <w lemma="star" pos="n1" xml:id="A02262-007-a-1900">star</w> <pc xml:id="A02262-007-a-1910">;</pc> </l> <l xml:id="A02262-e101840"> <w lemma="affect" pos="vvb" xml:id="A02262-007-a-1920">Affect</w> <w lemma="this" pos="d" xml:id="A02262-007-a-1930">this</w> <w lemma="ready" pos="j" xml:id="A02262-007-a-1940">ready</w> <w lemma="sacrifice" pos="n1" xml:id="A02262-007-a-1950">Sacrifice</w> <pc xml:id="A02262-007-a-1960">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-007-a-1970">who</w> <w lemma="be" pos="vvm" xml:id="A02262-007-a-1980">am</w> </l> <l xml:id="A02262-e101850"> <w lemma="a" pos="d" xml:id="A02262-007-a-1990">A</w> <w lemma="great" pos="j-c" xml:id="A02262-007-a-2000">greater</w> <w lemma="offering" pos="n1" xml:id="A02262-007-a-2010">offering</w> <w lemma="than" pos="cs" xml:id="A02262-007-a-2020" reg="than">then</w> <w lemma="the" pos="d" xml:id="A02262-007-a-2030">the</w> <w lemma="Paschall" pos="n1-nn" xml:id="A02262-007-a-2040" reg="Paschal">Paschall</w> <w lemma="lamb" pos="n1" xml:id="A02262-007-a-2050">Lamb</w> <pc xml:id="A02262-007-a-2060" unit="sentence">.</pc> </l> <l xml:id="A02262-e101860"> <w lemma="my" pos="po" xml:id="A02262-007-a-2070">My</w> <w lemma="precious" pos="j" xml:id="A02262-007-a-2080">precious</w> <w lemma="blood" pos="n1" xml:id="A02262-007-a-2090" reg="blood">bloud</w> <w lemma="alone" pos="av_j" xml:id="A02262-007-a-2100">alone</w> <w lemma="the" pos="d" xml:id="A02262-007-a-2110">the</w> <w lemma="virtue" pos="n1" xml:id="A02262-007-a-2120" reg="virtue">vertue</w> <w lemma="have" pos="vvz" xml:id="A02262-007-a-2130">hath</w> </l> <l n="150" xml:id="A02262-e101870"> <w lemma="to" pos="acp-p" xml:id="A02262-007-a-2140">To</w> <w lemma="purge" pos="vvi" xml:id="A02262-007-a-2150">purge</w> <w lemma="your" pos="po" xml:id="A02262-007-a-2160">your</w> <w lemma="sin" pos="n2" xml:id="A02262-007-a-2170">sins</w> <pc xml:id="A02262-007-a-2180">,</pc> <w lemma="and" pos="cc" xml:id="A02262-007-a-2190">and</w> <w lemma="quench" pos="vvi" xml:id="A02262-007-a-2200">quench</w> <w lemma="my" pos="po" xml:id="A02262-007-a-2210">my</w> <w lemma="father" pos="n1g" xml:id="A02262-007-a-2220" reg="Father's">Fathers</w> <w lemma="wrath" pos="n1" xml:id="A02262-007-a-2230">wrath</w> <pc xml:id="A02262-007-a-2240" unit="sentence">.</pc> </l> <l xml:id="A02262-e101880"> <w lemma="now" pos="av" xml:id="A02262-007-a-2250">Now</w> <w lemma="the" pos="d" xml:id="A02262-007-a-2260">the</w> <w lemma="full" pos="j" xml:id="A02262-007-a-2270">full</w> <w lemma="moon" pos="n1" xml:id="A02262-007-a-2280" reg="Moon">Moone</w> <w lemma="succeed" pos="vvz" xml:id="A02262-007-a-2290">succeeds</w> <w lemma="that" pos="d" xml:id="A02262-007-a-2300">that</w> <w lemma="vernal" pos="j" xml:id="A02262-007-a-2310">Vernal</w> <w lemma="light" pos="n1" xml:id="A02262-007-a-2320">light</w> <pc xml:id="A02262-007-a-2330">,</pc> </l> <l xml:id="A02262-e101890"> <w lemma="which" pos="crq-r" xml:id="A02262-007-a-2340">Which</w> <w lemma="equal" pos="av_j" xml:id="A02262-007-a-2350">equally</w> <w lemma="divide" pos="vvz" xml:id="A02262-007-a-2360">divides</w> <w lemma="the" pos="d" xml:id="A02262-007-a-2370">the</w> <w lemma="day" pos="n1" xml:id="A02262-007-a-2380">Day</w> <w lemma="and" pos="cc" xml:id="A02262-007-a-2390">and</w> <w lemma="night" pos="n1" xml:id="A02262-007-a-2400">Night</w> <pc xml:id="A02262-007-a-2410">;</pc> </l> <pb facs="7" n="7" xml:id="A02262-007-b"/> <l xml:id="A02262-e101900"> <w lemma="sacred" pos="j" xml:id="A02262-007-b-0010">Sacred</w> <w lemma="to" pos="acp-p" xml:id="A02262-007-b-0020">to</w> <w lemma="feast" pos="n2" xml:id="A02262-007-b-0030">Feasts</w> <pc xml:id="A02262-007-b-0040" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-007-b-0050">The</w> <w lemma="next" pos="ord" xml:id="A02262-007-b-0060">next</w> <w lemma="sun" pos="n1" xml:id="A02262-007-b-0070" reg="Sun">Sunne</w> <w lemma="shall" pos="vmb" xml:id="A02262-007-b-0080">shall</w> <w lemma="survey" pos="vvi" xml:id="A02262-007-b-0090" reg="survey">survay</w> </l> <l xml:id="A02262-e101910"> <w lemma="one" pos="pi" xml:id="A02262-007-b-0100">One</w> <w lemma="bright" pos="j-c" xml:id="A02262-007-b-0110">brighter</w> <w lemma="than" pos="cs" xml:id="A02262-007-b-0120" reg="than">then</w> <w lemma="himself" pos="px" xml:id="A02262-007-b-0130" reg="himself">himselfe</w> <pc xml:id="A02262-007-b-0140">,</pc> <w lemma="and" pos="cc" xml:id="A02262-007-b-0150">and</w> <w lemma="lose" pos="vvi" xml:id="A02262-007-b-0160">lose</w> <w lemma="his" pos="po" xml:id="A02262-007-b-0170">his</w> <w lemma="day" pos="n1" xml:id="A02262-007-b-0180">Day</w> <pc xml:id="A02262-007-b-0190" unit="sentence">.</pc> </l> <l n="155" xml:id="A02262-e101920"> <w lemma="false" pos="j" xml:id="A02262-007-b-0200">False</w> <w lemma="traitor" pos="n1" xml:id="A02262-007-b-0210">Traitor</w> <pc xml:id="A02262-007-b-0220">,</pc> <w lemma="through" pos="acp-p" xml:id="A02262-007-b-0230">through</w> <w lemma="thy" pos="po" xml:id="A02262-007-b-0240">thy</w> <w lemma="guilt" pos="n1" xml:id="A02262-007-b-0250">guilt</w> <w lemma="so" pos="av" xml:id="A02262-007-b-0260">so</w> <w lemma="timorous" pos="j" xml:id="A02262-007-b-0270" reg="timorous">timerous</w> <w lemma="grow" pos="vvn" xml:id="A02262-007-b-0280" reg="grown">growne</w> <pc xml:id="A02262-007-b-0290">,</pc> </l> <l xml:id="A02262-e101930"> <w lemma="although" pos="cs" xml:id="A02262-007-b-0300">Although</w> <w lemma="thou" pos="pns" xml:id="A02262-007-b-0310">thou</w> <w lemma="lead" pos="vv2" xml:id="A02262-007-b-0320" reg="leadest">lead'st</w> <w lemma="a" pos="d" xml:id="A02262-007-b-0330">an</w> <w lemma="army" pos="n1" xml:id="A02262-007-b-0340">army</w> <w lemma="against" pos="acp-p" xml:id="A02262-007-b-0350">against</w> <w lemma="one" pos="crd" xml:id="A02262-007-b-0360">One</w> <pc xml:id="A02262-007-b-0370">,</pc> </l> <l xml:id="A02262-e101940"> <w lemma="shroud" pos="vvn" xml:id="A02262-007-b-0380">Shrouded</w> <w lemma="in" pos="acp-p" xml:id="A02262-007-b-0390">in</w> <w lemma="night" pos="n1" xml:id="A02262-007-b-0400">Night</w> <pc xml:id="A02262-007-b-0410">;</pc> <w lemma="I" pos="pns" xml:id="A02262-007-b-0420">I</w> <w lemma="be" pos="vvm" xml:id="A02262-007-b-0430">am</w> <w lemma="not" pos="xx" xml:id="A02262-007-b-0440">not</w> <w lemma="take" pos="vvn" xml:id="A02262-007-b-0450">taken</w> <w lemma="by" pos="acp-p" xml:id="A02262-007-b-0460">by</w> </l> <l xml:id="A02262-e101950"> <w lemma="thy" pos="po" xml:id="A02262-007-b-0470">Thy</w> <w lemma="guile" pos="n1" xml:id="A02262-007-b-0480">guile</w> <pc xml:id="A02262-007-b-0490">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-007-b-0500">but</w> <w lemma="know" pos="vvb" xml:id="A02262-007-b-0510">know</w> <w lemma="thy" pos="po" xml:id="A02262-007-b-0520" reg="thy">thy'</w> <w lemma="fraud" pos="n1" xml:id="A02262-007-b-0530">fraud</w> <pc xml:id="A02262-007-b-0540">,</pc> <w lemma="and" pos="cc" xml:id="A02262-007-b-0550">and</w> <w lemma="haste" pos="vvb" xml:id="A02262-007-b-0560" reg="haste">hast</w> <w lemma="to" pos="acp-cs" xml:id="A02262-007-b-0570">to</w> <w lemma="die" pos="vvi" xml:id="A02262-007-b-0580">die</w> <pc xml:id="A02262-007-b-0590" unit="sentence">.</pc> </l> <l xml:id="A02262-e101960"> <w lemma="but" pos="acp-cc" xml:id="A02262-007-b-0600">But</w> <w lemma="you" pos="pn" xml:id="A02262-007-b-0610">you</w> <w lemma="my" pos="po" xml:id="A02262-007-b-0620">my</w> <w lemma="choose" pos="j_vn" xml:id="A02262-007-b-0630">chosen</w> <w lemma="friend" pos="n2" xml:id="A02262-007-b-0640">friends</w> <pc xml:id="A02262-007-b-0650">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-007-b-0660">who</w> <w lemma="yet" pos="av" xml:id="A02262-007-b-0670">yet</w> <w lemma="preserve" pos="vvb" xml:id="A02262-007-b-0680">preserve</w> </l> <l n="160" xml:id="A02262-e101970"> <w lemma="your" pos="po" xml:id="A02262-007-b-0690">Your</w> <w lemma="faith" pos="n1" xml:id="A02262-007-b-0700">faith</w> <w lemma="entire" pos="j" xml:id="A02262-007-b-0710" reg="entire">intire</w> <pc xml:id="A02262-007-b-0720">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-007-b-0730">nor</w> <w lemma="from" pos="acp-p" xml:id="A02262-007-b-0740">from</w> <w lemma="your" pos="po" xml:id="A02262-007-b-0750">your</w> <w lemma="duty" pos="n1" xml:id="A02262-007-b-0760">duty</w> <w lemma="swerve" pos="vvi" xml:id="A02262-007-b-0770">swerve</w> <pc xml:id="A02262-007-b-0780">;</pc> </l> <l xml:id="A02262-e101980"> <w lemma="your" pos="po" xml:id="A02262-007-b-0790">Your</w> <w lemma="festival" pos="n1" xml:id="A02262-007-b-0800" reg="Festival">Festivall</w> <pc xml:id="A02262-007-b-0810">,</pc> <w lemma="our" pos="po" xml:id="A02262-007-b-0820">our</w> <w lemma="washing" pos="n2_vg" xml:id="A02262-007-b-0830">washings</w> <w lemma="past" pos="acp-p" xml:id="A02262-007-b-0840">past</w> <pc xml:id="A02262-007-b-0850">,</pc> <w lemma="rehearse" pos="vvb" xml:id="A02262-007-b-0860" reg="rehearse">reherse</w> </l> <l xml:id="A02262-e101990"> <w lemma="your" pos="po" xml:id="A02262-007-b-0870">Your</w> <w lemma="maker" pos="n1g" xml:id="A02262-007-b-0880" reg="maker's">Makers</w> <w lemma="excellence" pos="n1" xml:id="A02262-007-b-0890">excellence</w> <w lemma="in" pos="acp-p" xml:id="A02262-007-b-0900">in</w> <w lemma="sacred" pos="j" xml:id="A02262-007-b-0910">sacred</w> <w lemma="verse" pos="n1" xml:id="A02262-007-b-0920">Verse</w> <pc xml:id="A02262-007-b-0930">;</pc> </l> <l xml:id="A02262-e102000"> <w lemma="while" pos="cs" xml:id="A02262-007-b-0940">While</w> <w lemma="I" pos="pns" xml:id="A02262-007-b-0950">I</w> <w lemma="to" pos="acp-p" xml:id="A02262-007-b-0960">to</w> <w lemma="those" pos="d" xml:id="A02262-007-b-0970">those</w> <w lemma="frequent" pos="j_vn" xml:id="A02262-007-b-0980">frequented</w> <w lemma="shade" pos="n2" xml:id="A02262-007-b-0990">Shades</w> <w lemma="repair" pos="vvi" xml:id="A02262-007-b-1000" reg="repair">repaire</w> </l> <l xml:id="A02262-e102010"> <w lemma="where" pos="crq-cs" xml:id="A02262-007-b-1010">Where</w> <w lemma="the" pos="d" xml:id="A02262-007-b-1020">the</w> <w lemma="tree" pos="n2" xml:id="A02262-007-b-1030">trees</w> <w lemma="answer" pos="vvb" xml:id="A02262-007-b-1040">answer</w> <w lemma="to" pos="acp-p" xml:id="A02262-007-b-1050">to</w> <w lemma="the" pos="d" xml:id="A02262-007-b-1060">the</w> <w lemma="sigh" pos="j_vg" xml:id="A02262-007-b-1070">sighing</w> <w lemma="air" pos="n1" xml:id="A02262-007-b-1080" reg="Air">Aire</w> <pc xml:id="A02262-007-b-1090" unit="sentence">.</pc> </l> <l n="165" xml:id="A02262-e102020"> <w lemma="Learn" pos="vvb" xml:id="A02262-007-b-1100">Learn</w> <pc xml:id="A02262-007-b-1110">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-007-b-1120">as</w> <w lemma="we" pos="pns" xml:id="A02262-007-b-1130">we</w> <w lemma="walk" pos="vvb" xml:id="A02262-007-b-1140" reg="walk">walke</w> <w lemma="along" pos="acp-av" xml:id="A02262-007-b-1150">along</w> <pc xml:id="A02262-007-b-1160">,</pc> <w lemma="unto" pos="acp-p" xml:id="A02262-007-b-1170">unto</w> <w lemma="what" pos="crq-r" xml:id="A02262-007-b-1180">what</w> <w lemma="place" pos="n1" xml:id="A02262-007-b-1190">place</w> </l> <l xml:id="A02262-e102030"> <w lemma="I" pos="pns" xml:id="A02262-007-b-1200">I</w> <w lemma="short" pos="av_j" xml:id="A02262-007-b-1210">shortly</w> <w lemma="shall" pos="vmb" xml:id="A02262-007-b-1220">shall</w> <w lemma="return" pos="vvi" xml:id="A02262-007-b-1230">return</w> <pc xml:id="A02262-007-b-1240">;</pc> <w lemma="what" pos="crq-r" xml:id="A02262-007-b-1250">what</w> <w lemma="heavenly" pos="j" xml:id="A02262-007-b-1260">heavenly</w> <w lemma="grace" pos="n1" xml:id="A02262-007-b-1270">Grace</w> </l> <l xml:id="A02262-e102040"> <w lemma="be" pos="vvz" xml:id="A02262-007-b-1280">Is</w> <w lemma="to" pos="acp-cs" xml:id="A02262-007-b-1290">to</w> <w lemma="descend" pos="vvi" xml:id="A02262-007-b-1300">descend</w> <w lemma="upon" pos="acp-p" xml:id="A02262-007-b-1310">upon</w> <w lemma="you" pos="pn" xml:id="A02262-007-b-1320">you</w> <w lemma="from" pos="acp-p" xml:id="A02262-007-b-1330">from</w> <w lemma="above" pos="acp-av" xml:id="A02262-007-b-1340">above</w> <pc xml:id="A02262-007-b-1350">;</pc> </l> <l xml:id="A02262-e102050"> <w lemma="what" pos="crq-q" xml:id="A02262-007-b-1360">What</w> <w lemma="be" pos="vvb" xml:id="A02262-007-b-1370">are</w> <w lemma="the" pos="d" xml:id="A02262-007-b-1380">the</w> <w lemma="law" pos="n2" xml:id="A02262-007-b-1390">laws</w> <w lemma="of" pos="acp-p" xml:id="A02262-007-b-1400">of</w> <w lemma="charity" pos="n1" xml:id="A02262-007-b-1410">Charity</w> <w lemma="and" pos="cc" xml:id="A02262-007-b-1420">and</w> <w lemma="love" pos="n1" xml:id="A02262-007-b-1430">Love</w> <pc xml:id="A02262-007-b-1440" unit="sentence">.</pc> </l> <l xml:id="A02262-e102060"> <w lemma="while" pos="n1" xml:id="A02262-007-b-1450">While</w> <w lemma="my" pos="po" xml:id="A02262-007-b-1460">my</w> <w lemma="last" pos="ord" xml:id="A02262-007-b-1470">last</w> <w lemma="prayer" pos="n2" xml:id="A02262-007-b-1480">prayers</w> <w lemma="solicit" pos="vvi" xml:id="A02262-007-b-1490">solicit</w> <w lemma="heaven" pos="n1" xml:id="A02262-007-b-1500">Heaven</w> <pc xml:id="A02262-007-b-1510">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-007-b-1520">to</w> <w lemma="sleep" pos="vvi" xml:id="A02262-007-b-1530">Sleep</w> </l> <l n="170" xml:id="A02262-e102070"> <w lemma="give" pos="vvi" xml:id="A02262-007-b-1540">Give</w> <w lemma="no" pos="d-x" xml:id="A02262-007-b-1550">no</w> <w lemma="access" pos="n1" xml:id="A02262-007-b-1560" reg="access">accesse</w> <pc xml:id="A02262-007-b-1570">:</pc> <w lemma="this" pos="d" xml:id="A02262-007-b-1580">this</w> <w lemma="night" pos="n1" xml:id="A02262-007-b-1590">Night</w> <w lemma="my" pos="po" xml:id="A02262-007-b-1600">my</w> <w lemma="vigil" pos="n1" xml:id="A02262-007-b-1610">Vigil</w> <w lemma="keep" pos="vvi" xml:id="A02262-007-b-1620">keep</w> <pc xml:id="A02262-007-b-1630" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e102080" who="A02262-chorus_jewish_women"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-007-b-1640" reg="CHORUS">CHORVS</w> <w lemma="of" pos="acp-p" xml:id="A02262-007-b-1650">OF</w> <w lemma="jewish" pos="j-nn" xml:id="A02262-007-b-1660">JEWISH</w> <w lemma="woman" pos="n2" xml:id="A02262-007-b-1670">WOMEN</w> <pc xml:id="A02262-007-b-1680" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e102090"> <w lemma="the" pos="d" xml:id="A02262-007-b-1690">THe</w> <w lemma="rapid" pos="j" xml:id="A02262-007-b-1700">rapid</w> <w lemma="motion" pos="n1" xml:id="A02262-007-b-1710">Motion</w> <w lemma="of" pos="acp-p" xml:id="A02262-007-b-1720">of</w> <w lemma="the" pos="d" xml:id="A02262-007-b-1730">the</w> <w lemma="sphere" pos="n2" xml:id="A02262-007-b-1740">Spheres</w> </l> <l xml:id="A02262-e102100"> <w lemma="old" pos="j" xml:id="A02262-007-b-1750">Old</w> <w lemma="night" pos="n1" xml:id="A02262-007-b-1760">Night</w> <w lemma="from" pos="acp-p" xml:id="A02262-007-b-1770">from</w> <w lemma="our" pos="po" xml:id="A02262-007-b-1780">our</w> <w lemma="horizon" pos="n1" xml:id="A02262-007-b-1790">Horizon</w> <w lemma="bear" pos="vvz" xml:id="A02262-007-b-1800">bears</w> <pc xml:id="A02262-007-b-1810">;</pc> </l> <l xml:id="A02262-e102110"> <w lemma="and" pos="cc" xml:id="A02262-007-b-1820">And</w> <w lemma="now" pos="av" xml:id="A02262-007-b-1830">now</w> <w lemma="decline" pos="vvg" xml:id="A02262-007-b-1840">declining</w> <w lemma="shade" pos="n2" xml:id="A02262-007-b-1850">shades</w> <w lemma="give" pos="vvb" xml:id="A02262-007-b-1860">give</w> <w lemma="way" pos="n1" xml:id="A02262-007-b-1870">way</w> </l> <l xml:id="A02262-e102120"> <w lemma="to" pos="acp-p" xml:id="A02262-007-b-1880">To</w> <w lemma="the" pos="d" xml:id="A02262-007-b-1890">the</w> <w lemma="return" pos="n1" xml:id="A02262-007-b-1900">return</w> <w lemma="of" pos="acp-p" xml:id="A02262-007-b-1910">of</w> <w lemma="cheerful" pos="j" xml:id="A02262-007-b-1920" reg="cheerful">chearefull</w> <w lemma="day" pos="n1" xml:id="A02262-007-b-1930">Day</w> <pc xml:id="A02262-007-b-1940" unit="sentence">.</pc> </l> <pb facs="8" n="8" xml:id="A02262-008-a"/> <l n="175" xml:id="A02262-e102130"> <w lemma="but" pos="acp-cc" xml:id="A02262-008-a-0010">But</w> <w lemma="Phosphorus" pos="n1-nn" xml:id="A02262-008-a-0020">Phosphorus</w> <pc xml:id="A02262-008-a-0030">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-008-a-0040">who</w> <w lemma="lead" pos="vvz" xml:id="A02262-008-a-0050">leads</w> <w lemma="the" pos="d" xml:id="A02262-008-a-0060">the</w> <w lemma="star" pos="n2" xml:id="A02262-008-a-0070" reg="Stars">Starres</w> <pc xml:id="A02262-008-a-0080">,</pc> </l> <l xml:id="A02262-e102140"> <w lemma="and" pos="cc" xml:id="A02262-008-a-0090">And</w> <w lemma="day" pos="n1" xml:id="A02262-008-a-0100" type="contract1" reg="day">Day</w> <w xml:id="A02262-008-a-0100c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="illustrious" pos="j" xml:id="A02262-008-a-0110">illustrious</w> <w lemma="path" pos="n1" xml:id="A02262-008-a-0120">Path</w> <w lemma="prepare" pos="vvz" xml:id="A02262-008-a-0130">prepares</w> <pc xml:id="A02262-008-a-0140">,</pc> </l> <l xml:id="A02262-e102150"> <w lemma="who" pos="crq-r" xml:id="A02262-008-a-0150">Who</w> <w lemma="last" pos="ord" xml:id="A02262-008-a-0160">last</w> <w lemma="of" pos="acp-p" xml:id="A02262-008-a-0170">of</w> <w lemma="all" pos="d" xml:id="A02262-008-a-0180">all</w> <w lemma="the" pos="d" xml:id="A02262-008-a-0190">the</w> <w lemma="host" pos="n1" xml:id="A02262-008-a-0200" reg="Host">Hoast</w> <w lemma="retire" pos="vvz" xml:id="A02262-008-a-0210">retires</w> <pc xml:id="A02262-008-a-0220">,</pc> </l> <l xml:id="A02262-e102160"> <w lemma="not" pos="xx" xml:id="A02262-008-a-0230">Not</w> <w lemma="yet" pos="av" xml:id="A02262-008-a-0240">yet</w> <w lemma="withdraws" pos="j" xml:id="A02262-008-a-0250" reg="withdraws">with-draws</w> <w lemma="those" pos="d" xml:id="A02262-008-a-0260">those</w> <w lemma="radiant" pos="j" xml:id="A02262-008-a-0270">radiant</w> <w lemma="fire" pos="n2" xml:id="A02262-008-a-0280">Fires</w> <pc xml:id="A02262-008-a-0290">:</pc> </l> <l xml:id="A02262-e102170"> <w lemma="nor" pos="cc-x" xml:id="A02262-008-a-0300">Nor</w> <w lemma="have" pos="vvb" xml:id="A02262-008-a-0310">have</w> <w lemma="our" pos="po" xml:id="A02262-008-a-0320">our</w> <w lemma="trumpet" pos="n2" xml:id="A02262-008-a-0330">Trumpets</w> <w lemma="summon" pos="vvn" xml:id="A02262-008-a-0340">summoned</w> </l> <l n="180" xml:id="A02262-e102180"> <w lemma="the" pos="d" xml:id="A02262-008-a-0350">The</w> <w lemma="morning" pos="n1" xml:id="A02262-008-a-0360">Morning</w> <w lemma="from" pos="acp-p" xml:id="A02262-008-a-0370">from</w> <w lemma="her" pos="po" xml:id="A02262-008-a-0380">her</w> <w lemma="dewy" pos="j" xml:id="A02262-008-a-0390">dewy</w> <w lemma="bed" pos="n1" xml:id="A02262-008-a-0400">Bed</w> <pc xml:id="A02262-008-a-0410">:</pc> </l> <l xml:id="A02262-e102190"> <w lemma="as" pos="acp-cs" xml:id="A02262-008-a-0420">As</w> <w lemma="yet" pos="av" xml:id="A02262-008-a-0430">yet</w> <w lemma="her" pos="po" xml:id="A02262-008-a-0440">her</w> <w lemma="rose" pos="n2" xml:id="A02262-008-a-0450">Roses</w> <w lemma="be" pos="vvb" xml:id="A02262-008-a-0460">are</w> <w lemma="unblown" pos="j" xml:id="A02262-008-a-0470">unblown</w> <pc xml:id="A02262-008-a-0480">,</pc> </l> <l xml:id="A02262-e102200"> <w lemma="nor" pos="cc-x" xml:id="A02262-008-a-0490">Nor</w> <w lemma="by" pos="acp-p" xml:id="A02262-008-a-0500">by</w> <w lemma="her" pos="po" xml:id="A02262-008-a-0510">her</w> <w lemma="purple" pos="j" xml:id="A02262-008-a-0520">purple</w> <w lemma="mantle" pos="n1" xml:id="A02262-008-a-0530">Mantle</w> <w lemma="know" pos="vvn" xml:id="A02262-008-a-0540">known</w> <pc xml:id="A02262-008-a-0550" unit="sentence">.</pc> </l> <l xml:id="A02262-e102210"> <w lemma="all" pos="av_d" xml:id="A02262-008-a-0560">All</w> <w lemma="night" pos="n1" xml:id="A02262-008-a-0570">night</w> <w lemma="we" pos="pns" xml:id="A02262-008-a-0580">we</w> <w lemma="in" pos="acp-p" xml:id="A02262-008-a-0590">in</w> <w lemma="the" pos="d" xml:id="A02262-008-a-0600">the</w> <w lemma="temple" pos="n1" xml:id="A02262-008-a-0610">Temple</w> <w lemma="keep" pos="vvb" xml:id="A02262-008-a-0620">keep</w> <pc xml:id="A02262-008-a-0630">,</pc> </l> <l xml:id="A02262-e102220"> <w lemma="not" pos="xx" xml:id="A02262-008-a-0640">Not</w> <w lemma="yield" pos="vvg" xml:id="A02262-008-a-0650" reg="yielding">yeelding</w> <w lemma="to" pos="acp-p" xml:id="A02262-008-a-0660">to</w> <w lemma="the" pos="d" xml:id="A02262-008-a-0670">the</w> <w lemma="charm" pos="n2" xml:id="A02262-008-a-0680" reg="charms">charmes</w> <w lemma="of" pos="acp-p" xml:id="A02262-008-a-0690">of</w> <w lemma="sleep" pos="n1" xml:id="A02262-008-a-0700">Sleep</w> <pc xml:id="A02262-008-a-0710">;</pc> </l> <l n="185" xml:id="A02262-e102230"> <w lemma="that" pos="cs" xml:id="A02262-008-a-0720">That</w> <w lemma="so" pos="av" xml:id="A02262-008-a-0730">so</w> <w lemma="we" pos="pns" xml:id="A02262-008-a-0740">we</w> <w lemma="may" pos="vmd" xml:id="A02262-008-a-0750">might</w> <w lemma="with" pos="acp-p" xml:id="A02262-008-a-0760">with</w> <w lemma="zealous" pos="j" xml:id="A02262-008-a-0770">zealous</w> <w lemma="prayer" pos="n1" xml:id="A02262-008-a-0780" reg="prayer">praier</w> </l> <l xml:id="A02262-e102240"> <w lemma="our" pos="po" xml:id="A02262-008-a-0790">Our</w> <w lemma="thought" pos="n2" xml:id="A02262-008-a-0800">thoughts</w> <w lemma="and" pos="cc" xml:id="A02262-008-a-0810">and</w> <w lemma="cleanse" pos="j_vn" xml:id="A02262-008-a-0820">cleansed</w> <w lemma="heart" pos="n2" xml:id="A02262-008-a-0830">hearts</w> <w lemma="prepare" pos="vvb" xml:id="A02262-008-a-0840">prepare</w> </l> <l xml:id="A02262-e102250"> <w lemma="to" pos="acp-cs" xml:id="A02262-008-a-0850">To</w> <w lemma="celebrate" pos="vvi" xml:id="A02262-008-a-0860">celebrate</w> <w lemma="the" pos="d" xml:id="A02262-008-a-0870" reg="th'" type="contract1">th'</w> <w xml:id="A02262-008-a-0870c" type="contract2" lemma="insue" pos="j_vg" reg="ensuing" join="left">insuing</w> <w lemma="light" pos="n1" xml:id="A02262-008-a-0880">Light</w> <pc xml:id="A02262-008-a-0890">,</pc> </l> <l xml:id="A02262-e102260"> <w lemma="when" pos="crq-cs" xml:id="A02262-008-a-0900">When</w> <w lemma="Phoebe" pos="n1-nn" xml:id="A02262-008-a-0910">Phoebe</w> <w lemma="shall" pos="vmb" xml:id="A02262-008-a-0920">shall</w> <w lemma="her" pos="po" xml:id="A02262-008-a-0930">her</w> <w lemma="horn" pos="n2" xml:id="A02262-008-a-0940" reg="horns">hornes</w> <w lemma="unite" pos="vvi" xml:id="A02262-008-a-0950">unite</w> <pc xml:id="A02262-008-a-0960" unit="sentence">.</pc> </l> <l xml:id="A02262-e102270"> <w lemma="this" pos="d" xml:id="A02262-008-a-0970">This</w> <w lemma="annual" pos="j" xml:id="A02262-008-a-0980" reg="annual">annuall</w> <w lemma="feast" pos="n1" xml:id="A02262-008-a-0990">Feast</w> <w lemma="to" pos="acp-p" xml:id="A02262-008-a-1000">to</w> <w lemma="memory" pos="n1" xml:id="A02262-008-a-1010">Memory</w> </l> <l n="190" xml:id="A02262-e102280"> <w lemma="be" pos="vvz" xml:id="A02262-008-a-1020">Is</w> <w lemma="sacred" pos="j" xml:id="A02262-008-a-1030">sacred</w> <pc xml:id="A02262-008-a-1040">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-008-a-1050">nor</w> <w lemma="with" pos="acp-p" xml:id="A02262-008-a-1060">with</w> <w lemma="we" pos="pno" xml:id="A02262-008-a-1070">us</w> <w lemma="must" pos="vmb" xml:id="A02262-008-a-1080">must</w> <w lemma="die" pos="vvi" xml:id="A02262-008-a-1090">die</w> <pc xml:id="A02262-008-a-1100">:</pc> </l> <l xml:id="A02262-e102290"> <w lemma="thus" pos="av" xml:id="A02262-008-a-1110">Thus</w> <w lemma="by" pos="acp-p" xml:id="A02262-008-a-1120">by</w> <w lemma="that" pos="cs" xml:id="A02262-008-a-1130">that</w> <w lemma="dreadful" pos="j" xml:id="A02262-008-a-1140" reg="dreadful">dreadfull</w> <w lemma="exul" pos="fw-la" xml:id="A02262-008-a-1150">Exul</w> <w lemma="teach" pos="vvd" xml:id="A02262-008-a-1160">taught</w> <pc xml:id="A02262-008-a-1170">,</pc> </l> <l xml:id="A02262-e102300"> <w lemma="when" pos="crq-cs" xml:id="A02262-008-a-1180">When</w> <w lemma="God" pos="n1-nn" xml:id="A02262-008-a-1190">God</w> <w lemma="his" pos="po" xml:id="A02262-008-a-1200">his</w> <w lemma="plague" pos="n2" xml:id="A02262-008-a-1210">plagues</w> <w lemma="on" pos="acp-p" xml:id="A02262-008-a-1220">on</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-008-a-1230" reg="Egypt">Aegypt</w> <w lemma="bring" pos="vvd" xml:id="A02262-008-a-1240">brought</w> <pc xml:id="A02262-008-a-1250" unit="sentence">.</pc> </l> <l xml:id="A02262-e102310"> <w lemma="those" pos="d" xml:id="A02262-008-a-1260">Those</w> <w lemma="city" pos="n2" xml:id="A02262-008-a-1270">Cities</w> <w lemma="these" pos="d" xml:id="A02262-008-a-1280">these</w> <w lemma="our" pos="po" xml:id="A02262-008-a-1290">our</w> <w lemma="rite" pos="n2" xml:id="A02262-008-a-1300">Rites</w> <w lemma="bereave" pos="vvi" xml:id="A02262-008-a-1310">bereave</w> </l> <l xml:id="A02262-e102320"> <w lemma="of" pos="acp-p" xml:id="A02262-008-a-1320">Of</w> <w lemma="citizen" pos="n2" xml:id="A02262-008-a-1330">Citizens</w> <pc xml:id="A02262-008-a-1340">,</pc> <w lemma="and" pos="cc" xml:id="A02262-008-a-1350">and</w> <w lemma="widow" pos="n2" xml:id="A02262-008-a-1360" reg="widows">widdows</w> <w lemma="leave" pos="vvb" xml:id="A02262-008-a-1370">leave</w> <pc xml:id="A02262-008-a-1380">,</pc> </l> <l n="195" xml:id="A02262-e102330"> <w lemma="where" pos="crq-cs" xml:id="A02262-008-a-1390">Where</w> <w lemma="Jordan" pos="n1-nn" xml:id="A02262-008-a-1400">Jordan</w> <w lemma="from" pos="acp-p" xml:id="A02262-008-a-1410">from</w> <w lemma="two" pos="crd" xml:id="A02262-008-a-1420">two</w> <w lemma="bubble" pos="j_vg" xml:id="A02262-008-a-1430" reg="bubbling">bubling</w> <w lemma="head" pos="n2" xml:id="A02262-008-a-1440">Heads</w> </l> <l xml:id="A02262-e102340"> <w lemma="his" pos="po" xml:id="A02262-008-a-1450">His</w> <w lemma="oft-returning" pos="j" xml:id="A02262-008-a-1460">oft-returning</w> <w lemma="water" pos="n2" xml:id="A02262-008-a-1470">waters</w> <w lemma="lead" pos="vvz" xml:id="A02262-008-a-1480">leads</w> <pc xml:id="A02262-008-a-1490">;</pc> </l> <l xml:id="A02262-e102350"> <w lemma="till" pos="acp-cs" xml:id="A02262-008-a-1500">Till</w> <w lemma="they" pos="pns" xml:id="A02262-008-a-1510">they</w> <w lemma="their" pos="po" xml:id="A02262-008-a-1520">their</w> <w lemma="narrow" pos="j" xml:id="A02262-008-a-1530">narrow</w> <w lemma="bound" pos="n2" xml:id="A02262-008-a-1540">bounds</w> <w lemma="forsake" pos="vvi" xml:id="A02262-008-a-1550">forsake</w> <pc xml:id="A02262-008-a-1560">,</pc> </l> <l xml:id="A02262-e102360"> <w lemma="and" pos="cc" xml:id="A02262-008-a-1570">And</w> <w lemma="grow" pos="vvb" xml:id="A02262-008-a-1580">grow</w> <w lemma="a" pos="d" xml:id="A02262-008-a-1590">a</w> <w lemma="sea-resembling" pos="j" xml:id="A02262-008-a-1600">Sea-resembling</w> <w lemma="lake" pos="n1" xml:id="A02262-008-a-1610">Lake</w> <pc xml:id="A02262-008-a-1620" unit="sentence">.</pc> </l> <l xml:id="A02262-e102370"> <w lemma="those" pos="d" xml:id="A02262-008-a-1630">Those</w> <w lemma="wood" pos="n2" xml:id="A02262-008-a-1640">Woods</w> <w lemma="of" pos="acp-p" xml:id="A02262-008-a-1650">of</w> <w lemma="palm" pos="n1" xml:id="A02262-008-a-1660" reg="Palm">Palme</w> <pc xml:id="A02262-008-a-1670">,</pc> <w lemma="produce" pos="vvg" xml:id="A02262-008-a-1680">producing</w> <w lemma="date" pos="n2" xml:id="A02262-008-a-1690">Dates</w> <pc xml:id="A02262-008-a-1700">;</pc> </l> <l n="200" xml:id="A02262-e102380"> <w lemma="of" pos="acp-p" xml:id="A02262-008-a-1710">Of</w> <w lemma="fragrant" pos="j" xml:id="A02262-008-a-1720">fragrant</w> <w lemma="balsamum" pos="n1" xml:id="A02262-008-a-1730">Balsamum</w> <pc xml:id="A02262-008-a-1740">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-008-a-1750">which</w> <w lemma="hate" pos="vvz" xml:id="A02262-008-a-1760">hates</w> </l> <pb facs="8" n="9" xml:id="A02262-008-b"/> <l xml:id="A02262-e102390"> <w lemma="the" pos="d" xml:id="A02262-008-b-0010">The</w> <w lemma="touch" pos="n1" xml:id="A02262-008-b-0020">touch</w> <w lemma="of" pos="acp-p" xml:id="A02262-008-b-0030">of</w> <w lemma="steel" pos="n1" xml:id="A02262-008-b-0040" reg="Steel">Steele</w> <pc xml:id="A02262-008-b-0050">;</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-008-b-0060">where</w> <w lemma="once" pos="acp-av" xml:id="A02262-008-b-0070">once</w> <w lemma="the" pos="d" xml:id="A02262-008-b-0080">the</w> <w lemma="sound" pos="n1" xml:id="A02262-008-b-0090">sound</w> </l> <l xml:id="A02262-e102400"> <w lemma="of" pos="acp-p" xml:id="A02262-008-b-0100">Of</w> <w lemma="trumpet" pos="n2" xml:id="A02262-008-b-0110">trumpets</w> <w lemma="level" pos="vvn" xml:id="A02262-008-b-0120" reg="levelled">level'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-008-b-0130">with</w> <w lemma="the" pos="d" xml:id="A02262-008-b-0140">the</w> <w lemma="ground" pos="n1" xml:id="A02262-008-b-0150">ground</w> </l> <l xml:id="A02262-e102410"> <w lemma="unbattered" pos="j" xml:id="A02262-008-b-0160" reg="Unbattered">Vnbatter'd</w> <w lemma="wall" pos="n2" xml:id="A02262-008-b-0170" reg="Walls">Wals</w> <pc xml:id="A02262-008-b-0180">;</pc> <w lemma="that" pos="d" xml:id="A02262-008-b-0190">that</w> <w lemma="mount" pos="n1" xml:id="A02262-008-b-0200">Mount</w> <w lemma="which" pos="crq-r" xml:id="A02262-008-b-0210">which</w> <w lemma="shroud" pos="n2" xml:id="A02262-008-b-0220">shrouds</w> </l> <l xml:id="A02262-e102420"> <w lemma="his" pos="po" xml:id="A02262-008-b-0230">His</w> <w lemma="aiëry" pos="j" xml:id="A02262-008-b-0240">aiëry</w> <w lemma="head" pos="n1" xml:id="A02262-008-b-0250">head</w> <w lemma="in" pos="acp-p" xml:id="A02262-008-b-0260">in</w> <w lemma="hang" pos="vvg" xml:id="A02262-008-b-0270">hanging</w> <w lemma="cloud" pos="n2" xml:id="A02262-008-b-0280">Clouds</w> <pc xml:id="A02262-008-b-0290">,</pc> </l> <l n="205" xml:id="A02262-e102430"> <w lemma="where" pos="crq-cs" xml:id="A02262-008-b-0300">Where</w> <w lemma="death" pos="n1" xml:id="A02262-008-b-0310">Death</w> <w lemma="close" pos="vvn" xml:id="A02262-008-b-0320" reg="closed">clos'd</w> <w lemma="our" pos="po" xml:id="A02262-008-b-0330">our</w> <w lemma="lose" pos="j_vn" xml:id="A02262-008-b-0340">lost</w> <w lemma="prophet" pos="n1g" xml:id="A02262-008-b-0350" reg="prophet's">Prophets</w> <w lemma="eye" pos="n2" xml:id="A02262-008-b-0360" reg="eyes">eies</w> <pc xml:id="A02262-008-b-0370">;</pc> </l> <l xml:id="A02262-e102440"> <w lemma="admire" pos="vvb" xml:id="A02262-008-b-0380">Admire</w> <w lemma="to" pos="acp-cs" xml:id="A02262-008-b-0390">to</w> <w lemma="see" pos="vvi" xml:id="A02262-008-b-0400">see</w> <w lemma="their" pos="po" xml:id="A02262-008-b-0410">their</w> <w lemma="colony" pos="n2" xml:id="A02262-008-b-0420">Colonies</w> </l> <l xml:id="A02262-e102450"> <w lemma="ascend" pos="vvb" xml:id="A02262-008-b-0430">Ascend</w> <w lemma="the" pos="d" xml:id="A02262-008-b-0440">the</w> <w lemma="hill" pos="n2" xml:id="A02262-008-b-0450">hills</w> <w lemma="of" pos="acp-p" xml:id="A02262-008-b-0460">of</w> <w lemma="Solyma" pos="n1-nn" xml:id="A02262-008-b-0470">Solyma</w> </l> <l xml:id="A02262-e102460"> <w lemma="in" pos="acp-p" xml:id="A02262-008-b-0480">In</w> <w lemma="celebration" pos="n1" xml:id="A02262-008-b-0490">celebration</w> <w lemma="of" pos="acp-p" xml:id="A02262-008-b-0500">of</w> <w lemma="this" pos="d" xml:id="A02262-008-b-0510">this</w> <w lemma="day" pos="n1" xml:id="A02262-008-b-0520">Day</w> <pc xml:id="A02262-008-b-0530" unit="sentence">.</pc> </l> <l xml:id="A02262-e102470"> <w lemma="cephaean" pos="n2-nn_j" xml:id="A02262-008-b-0540">Cephaeans</w> <pc xml:id="A02262-008-b-0550">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-008-b-0560">whose</w> <w lemma="strong" pos="j" xml:id="A02262-008-b-0570">strong</w> <w lemma="wall" pos="n2" xml:id="A02262-008-b-0580" reg="Walls">Wals</w> <w lemma="withstand" pos="vvd" xml:id="A02262-008-b-0590" reg="withstood">with-stood</w> </l> <l n="210" xml:id="A02262-e102480"> <w lemma="the" pos="d" xml:id="A02262-008-b-0600">The</w> <w lemma="ruin" pos="n2" xml:id="A02262-008-b-0610" reg="ruins">ruines</w> <w lemma="of" pos="acp-p" xml:id="A02262-008-b-0620">of</w> <w lemma="the" pos="d" xml:id="A02262-008-b-0630">the</w> <w lemma="general" pos="n1" xml:id="A02262-008-b-0640" reg="General">Generall</w> <w lemma="flood" pos="n1" xml:id="A02262-008-b-0650">Flood</w> <pc xml:id="A02262-008-b-0660">,</pc> </l> <l xml:id="A02262-e102490"> <w lemma="to" pos="acp-cs" xml:id="A02262-008-b-0670">To</w> <w lemma="solemnize" pos="vvi" xml:id="A02262-008-b-0680">solemnize</w> <w lemma="this" pos="d" xml:id="A02262-008-b-0690">this</w> <w lemma="day" pos="n1" xml:id="A02262-008-b-0700">Day</w> <w lemma="forsake" pos="vvb" xml:id="A02262-008-b-0710">forsake</w> </l> <l xml:id="A02262-e102500"> <w lemma="adore" pos="vvn" xml:id="A02262-008-b-0720" reg="Adored">Ador'd</w> <w lemma="Dercetis" pos="n1-nn" xml:id="A02262-008-b-0730">Dercetis</w> <pc xml:id="A02262-008-b-0740">,</pc> <w lemma="and" pos="cc" xml:id="A02262-008-b-0750">and</w> <w lemma="her" pos="po" xml:id="A02262-008-b-0760">her</w> <w lemma="lake" pos="n1" xml:id="A02262-008-b-0770">Lake</w> <pc xml:id="A02262-008-b-0780" unit="sentence">.</pc> </l> <l xml:id="A02262-e102510"> <w lemma="hither" pos="av" xml:id="A02262-008-b-0790">Hither</w> <w lemma="the" pos="d" xml:id="A02262-008-b-0800">the</w> <w lemma="Palestine" pos="n2-nn" xml:id="A02262-008-b-0810">Palestines</w> <w lemma="from" pos="acp-p" xml:id="A02262-008-b-0820">from</w> <w lemma="strong" pos="j" xml:id="A02262-008-b-0830">strong</w> </l> <l xml:id="A02262-e102520"> <w lemma="Azotus" pos="n1-nn" xml:id="A02262-008-b-0840">Azotus</w> <pc xml:id="A02262-008-b-0850">,</pc> <w lemma="both" pos="d" xml:id="A02262-008-b-0860">both</w> <w lemma="the" pos="d" xml:id="A02262-008-b-0870">the</w> <w lemma="Jamnes" pos="n1-nn" xml:id="A02262-008-b-0880">Jamnes</w> <w lemma="throng" pos="n1" xml:id="A02262-008-b-0890">throng</w> <pc xml:id="A02262-008-b-0900" unit="sentence">.</pc> </l> <l n="215" xml:id="A02262-e102530"> <w lemma="not" pos="xx" xml:id="A02262-008-b-0910">Not</w> <w lemma="Lydda" pos="n1-nn" xml:id="A02262-008-b-0920">Lydda</w> <w lemma="can" pos="vmd" xml:id="A02262-008-b-0930">could</w> <w lemma="she" pos="pno" xml:id="A02262-008-b-0940">her</w> <w lemma="own" pos="d" xml:id="A02262-008-b-0950">Own</w> <w lemma="restrain" pos="vvi" xml:id="A02262-008-b-0960" reg="restrain">restraine</w> <pc xml:id="A02262-008-b-0970">;</pc> </l> <l xml:id="A02262-e102540"> <w lemma="nor" pos="cc-x" xml:id="A02262-008-b-0980">Nor</w> <w lemma="caparorsa" pos="n1g-nn" xml:id="A02262-008-b-0990">Caparorsa's</w> <w lemma="wall" pos="n2" xml:id="A02262-008-b-1000" reg="walls">wals</w> <w lemma="contain" pos="vvi" xml:id="A02262-008-b-1010" reg="contain">containe</w> </l> <l xml:id="A02262-e102550"> <w lemma="her" pos="po" xml:id="A02262-008-b-1020">Her</w> <w lemma="edomite" pos="n2" xml:id="A02262-008-b-1030">Edomites</w> <pc xml:id="A02262-008-b-1040">;</pc> <w lemma="Damascus" pos="n1-nn" xml:id="A02262-008-b-1050">Damascus</w> <w lemma="can" pos="vmd" xml:id="A02262-008-b-1060">could</w> </l> <l xml:id="A02262-e102560"> <w lemma="not" pos="xx" xml:id="A02262-008-b-1070">Not</w> <w lemma="she" pos="png" xml:id="A02262-008-b-1080">hers</w> <pc xml:id="A02262-008-b-1090">,</pc> <w lemma="though" pos="cs" xml:id="A02262-008-b-1100">though</w> <w lemma="she" pos="pns" xml:id="A02262-008-b-1110">she</w> <w lemma="ten" pos="crd" xml:id="A02262-008-b-1120">ten</w> <w lemma="nation" pos="n2" xml:id="A02262-008-b-1130">Nations</w> <w lemma="rule" pos="vvn" xml:id="A02262-008-b-1140" reg="ruled">ruld</w> <pc xml:id="A02262-008-b-1150">:</pc> </l> <l xml:id="A02262-e102570"> <w lemma="nor" pos="cc-x" xml:id="A02262-008-b-1160">Nor</w> <w lemma="yet" pos="av" xml:id="A02262-008-b-1170">yet</w> <w lemma="sabaste" pos="n1-nn" xml:id="A02262-008-b-1180">Sabaste</w> <pc xml:id="A02262-008-b-1190">,</pc> <w lemma="long" pos="av_j" xml:id="A02262-008-b-1200">long</w> <w lemma="the" pos="d" xml:id="A02262-008-b-1210">the</w> <w lemma="nurse" pos="n1" xml:id="A02262-008-b-1220">Nurse</w> </l> <l n="220" xml:id="A02262-e102580"> <w lemma="of" pos="acp-p" xml:id="A02262-008-b-1230">Of</w> <w lemma="impious" pos="j" xml:id="A02262-008-b-1240">impious</w> <w lemma="son" pos="n2" xml:id="A02262-008-b-1250">Sons</w> <pc xml:id="A02262-008-b-1260">,</pc> <w lemma="spring" pos="vvn" xml:id="A02262-008-b-1270">sprung</w> <w lemma="from" pos="acp-p" xml:id="A02262-008-b-1280">from</w> <w lemma="our" pos="po" xml:id="A02262-008-b-1290">our</w> <w lemma="surse" pos="zz" xml:id="A02262-008-b-1300">Surse</w> <pc xml:id="A02262-008-b-1310" unit="sentence">.</pc> </l> <l xml:id="A02262-e102590"> <w lemma="Phoenician" pos="n2-nn_j" xml:id="A02262-008-b-1320">Phoenicians</w> <pc xml:id="A02262-008-b-1330">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-008-b-1340">who</w> <w lemma="do" pos="vvd" xml:id="A02262-008-b-1350">did</w> <w lemma="first" pos="ord" xml:id="A02262-008-b-1360">first</w> <w lemma="produce" pos="vvi" xml:id="A02262-008-b-1370">produce</w> </l> <l xml:id="A02262-e102600"> <w lemma="to" pos="acp-p" xml:id="A02262-008-b-1380">To</w> <w lemma="mortal" pos="n2_j" xml:id="A02262-008-b-1390">Mortals</w> <w lemma="letter" pos="n2" xml:id="A02262-008-b-1400">letters</w> <pc xml:id="A02262-008-b-1410">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-008-b-1420">with</w> <w lemma="their" pos="po" xml:id="A02262-008-b-1430">their</w> <w lemma="use" pos="n1" xml:id="A02262-008-b-1440">use</w> <pc xml:id="A02262-008-b-1450">;</pc> </l> <l xml:id="A02262-e102610"> <w lemma="where" pos="crq-cs" xml:id="A02262-008-b-1460">Where</w> <w lemma="Tyrus" pos="n1-nn" xml:id="A02262-008-b-1470">Tyrus</w> <w lemma="full" pos="j" xml:id="A02262-008-b-1480">full</w> <w lemma="of" pos="acp-p" xml:id="A02262-008-b-1490">of</w> <w lemma="luxury" pos="n1" xml:id="A02262-008-b-1500">Luxury</w> </l> <l xml:id="A02262-e102620"> <w lemma="with" pos="acp-p" xml:id="A02262-008-b-1510">With</w> <w lemma="mother" pos="n1" xml:id="A02262-008-b-1520">Mother</w> <w lemma="Sidon" pos="n1-nn" xml:id="A02262-008-b-1530">Sidon</w> <pc xml:id="A02262-008-b-1540">,</pc> <w lemma="front" pos="vvb" xml:id="A02262-008-b-1550">front</w> <w lemma="the" pos="d" xml:id="A02262-008-b-1560">the</w> <w lemma="sky" pos="n1" xml:id="A02262-008-b-1570">Sky</w> <pc xml:id="A02262-008-b-1580">,</pc> </l> <l n="225" xml:id="A02262-e102630"> <w lemma="hither" pos="av" xml:id="A02262-008-b-1590">Hither</w> <w lemma="with" pos="acp-p" xml:id="A02262-008-b-1600">with</w> <w lemma="hasty" pos="j" xml:id="A02262-008-b-1610">hasty</w> <w lemma="zeal" pos="n1" xml:id="A02262-008-b-1620" reg="zeal">zeale</w> <w lemma="repair" pos="vvi" xml:id="A02262-008-b-1630" reg="repair">repaire</w> <pc xml:id="A02262-008-b-1640">:</pc> </l> <l xml:id="A02262-e102640"> <w lemma="among" pos="acp-p" xml:id="A02262-008-b-1650">Among</w> <w lemma="the" pos="d" xml:id="A02262-008-b-1660">the</w> <w lemma="syrian" pos="n2-nn_j" xml:id="A02262-008-b-1670">Syrians</w> <pc xml:id="A02262-008-b-1680">,</pc> <w lemma="those" pos="d" xml:id="A02262-008-b-1690">those</w> <w lemma="who" pos="crq-r" xml:id="A02262-008-b-1700">who</w> <w lemma="dare" pos="vvb" xml:id="A02262-008-b-1710">dare</w> </l> <pb facs="9" n="10" xml:id="A02262-009-a"/> <l xml:id="A02262-e102650"> <w lemma="feed" pos="vvb" xml:id="A02262-009-a-0010">Feed</w> <w lemma="on" pos="acp-p" xml:id="A02262-009-a-0020">on</w> <w lemma="forbid" pos="j_vn" xml:id="A02262-009-a-0030">forbidden</w> <w lemma="fish" pos="n1" xml:id="A02262-009-a-0040">fish</w> <pc xml:id="A02262-009-a-0050">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-009-a-0060">nor</w> <w lemma="more" pos="av-c_d" xml:id="A02262-009-a-0070">more</w> </l> <l xml:id="A02262-e102660"> <w lemma="the" pos="d" xml:id="A02262-009-a-0080">The</w> <w lemma="deity" pos="n1" xml:id="A02262-009-a-0090" reg="Deity">Deitie</w> <w lemma="of" pos="acp-p" xml:id="A02262-009-a-0100">of</w> <w lemma="a" pos="d" xml:id="A02262-009-a-0110">a</w> <w lemma="dove" pos="n1" xml:id="A02262-009-a-0120">Dove</w> <w lemma="adore" pos="vvi" xml:id="A02262-009-a-0130">adore</w> <pc xml:id="A02262-009-a-0140" unit="sentence">.</pc> </l> <l xml:id="A02262-e102670"> <w lemma="from" pos="acp-p" xml:id="A02262-009-a-0150">From</w> <w lemma="Belus" pos="n1-nn" xml:id="A02262-009-a-0160">Belus</w> <pc xml:id="A02262-009-a-0170">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-009-a-0180">whose</w> <w lemma="slow" pos="j" xml:id="A02262-009-a-0190">slow</w> <w lemma="water" pos="n2" xml:id="A02262-009-a-0200">waters</w> <w lemma="pass" pos="vvi" xml:id="A02262-009-a-0210" reg="pass">passe</w> </l> <l n="230" xml:id="A02262-e102680"> <w lemma="on" pos="acp-p" xml:id="A02262-009-a-0220">On</w> <w lemma="glitter" pos="j_vg" xml:id="A02262-009-a-0230">glittering</w> <w lemma="sand" pos="n2" xml:id="A02262-009-a-0240">sands</w> <pc xml:id="A02262-009-a-0250">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-009-a-0260">which</w> <w lemma="turn" pos="vvb" xml:id="A02262-009-a-0270">turn</w> <w lemma="to" pos="acp-p" xml:id="A02262-009-a-0280">to</w> <w lemma="glass" pos="n1" xml:id="A02262-009-a-0290" reg="glass">glasse</w> <pc xml:id="A02262-009-a-0300">:</pc> </l> <l xml:id="A02262-e102690"> <w lemma="from" pos="acp-p" xml:id="A02262-009-a-0310">From</w> <w lemma="Arnons" pos="n1-nn" xml:id="A02262-009-a-0320">Arnons</w> <w lemma="bank" pos="n2" xml:id="A02262-009-a-0330">banks</w> <pc xml:id="A02262-009-a-0340">;</pc> <w lemma="those" pos="d" xml:id="A02262-009-a-0350">those</w> <w lemma="borderer" pos="n2" xml:id="A02262-009-a-0360" reg="Borderers">Borderars</w> </l> <l xml:id="A02262-e102700"> <w lemma="the" pos="d" xml:id="A02262-009-a-0370">The</w> <w lemma="subject" pos="n1" xml:id="A02262-009-a-0380">subject</w> <w lemma="of" pos="acp-p" xml:id="A02262-009-a-0390">of</w> <w lemma="our" pos="po" xml:id="A02262-009-a-0400">our</w> <w lemma="ancient" pos="j" xml:id="A02262-009-a-0410">ancient</w> <w lemma="war" pos="n2" xml:id="A02262-009-a-0420">wars</w> <pc xml:id="A02262-009-a-0430">:</pc> </l> <l xml:id="A02262-e102710"> <w lemma="who" pos="crq-rg" xml:id="A02262-009-a-0440">Whose</w> <w lemma="sulphurous" pos="j" xml:id="A02262-009-a-0450">sulphurous</w> <w lemma="bitumen" pos="n1" xml:id="A02262-009-a-0460">Bitumen</w> <w lemma="take" pos="vvb" xml:id="A02262-009-a-0470">take</w> </l> <l xml:id="A02262-e102720"> <w lemma="from" pos="acp-p" xml:id="A02262-009-a-0480">From</w> <w lemma="salt" pos="n1" xml:id="A02262-009-a-0490">salt</w> <w lemma="Asphaltis" pos="n1g-nn" xml:id="A02262-009-a-0500" reg="Asphaltis'">Asphaltis</w> <w lemma="deadly" pos="j" xml:id="A02262-009-a-0510">deadly</w> <w lemma="lake" pos="n1" xml:id="A02262-009-a-0520">lake</w> <pc xml:id="A02262-009-a-0530" unit="sentence">.</pc> </l> <l n="235" xml:id="A02262-e102730"> <w lemma="no" pos="d-x" xml:id="A02262-009-a-0540">No</w> <w lemma="tempest" pos="n1" xml:id="A02262-009-a-0550">Tempest</w> <w lemma="on" pos="acp-p" xml:id="A02262-009-a-0560">on</w> <w lemma="that" pos="d" xml:id="A02262-009-a-0570">that</w> <w lemma="sea" pos="n1" xml:id="A02262-009-a-0580">Sea</w> <w lemma="prevail" pos="vvz" xml:id="A02262-009-a-0590" reg="prevails">provailes</w> <pc xml:id="A02262-009-a-0600">;</pc> </l> <l xml:id="A02262-e102740"> <w lemma="no" pos="d-x" xml:id="A02262-009-a-0610">No</w> <w lemma="ship" pos="n1" xml:id="A02262-009-a-0620">ship</w> <w lemma="upon" pos="acp-p" xml:id="A02262-009-a-0630">upon</w> <w lemma="her" pos="po" xml:id="A02262-009-a-0640">her</w> <w lemma="bosom" pos="n1" xml:id="A02262-009-a-0650" reg="bosom">bosome</w> <w lemma="sail" pos="n2" xml:id="A02262-009-a-0660" reg="sails">sailes</w> <pc xml:id="A02262-009-a-0670">;</pc> </l> <l xml:id="A02262-e102750"> <w lemma="unmoved" pos="j" xml:id="A02262-009-a-0680" reg="Unmoved">Vnmov'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-009-a-0690">with</w> <w lemma="oar" pos="n2" xml:id="A02262-009-a-0700" reg="oars">oares</w> <pc xml:id="A02262-009-a-0710">:</pc> <w lemma="what" pos="crq-r" xml:id="A02262-009-a-0720">what</w> <w lemma="overfly" pos="vvz" xml:id="A02262-009-a-0730" reg="overflies">over-flies</w> <pc xml:id="A02262-009-a-0740">,</pc> </l> <l xml:id="A02262-e102760"> <w lemma="strike" pos="vvn" xml:id="A02262-009-a-0750">Struck</w> <w lemma="by" pos="acp-p" xml:id="A02262-009-a-0760">by</w> <w lemma="her" pos="po" xml:id="A02262-009-a-0770">her</w> <w lemma="breath" pos="n1" xml:id="A02262-009-a-0780">breath</w> <pc xml:id="A02262-009-a-0790">,</pc> <w lemma="fall" pos="vvz" xml:id="A02262-009-a-0800" reg="falls">fals</w> <w lemma="down" pos="acp-av" xml:id="A02262-009-a-0810">down</w> <w lemma="and" pos="cc" xml:id="A02262-009-a-0820">and</w> <w lemma="die" pos="vvz" xml:id="A02262-009-a-0830">dies</w> <pc xml:id="A02262-009-a-0840">:</pc> </l> <l xml:id="A02262-e102770"> <w lemma="hate" pos="vvz" xml:id="A02262-009-a-0850">Hates</w> <w lemma="all" pos="d" xml:id="A02262-009-a-0860">all</w> <w lemma="that" pos="cs" xml:id="A02262-009-a-0870">that</w> <w lemma="live" pos="vvz" xml:id="A02262-009-a-0880">lives</w> <pc xml:id="A02262-009-a-0890">;</pc> <w lemma="in" pos="acp-p" xml:id="A02262-009-a-0900">in</w> <w lemma="her" pos="po" xml:id="A02262-009-a-0910">her</w> <w lemma="profound" pos="j" xml:id="A02262-009-a-0920">Profound</w> </l> <l n="240" xml:id="A02262-e102780"> <w lemma="none" pos="pi-x" xml:id="A02262-009-a-0930">None</w> <w lemma="be" pos="vvb" xml:id="A02262-009-a-0940">are</w> <w lemma="receive" pos="vvn" xml:id="A02262-009-a-0950" reg="received">receiv'd</w> <pc xml:id="A02262-009-a-0960">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-009-a-0970">but</w> <w lemma="floor" pos="zz" xml:id="A02262-009-a-0980">flore</w> <w lemma="undrowned" pos="j" xml:id="A02262-009-a-0990" reg="undrowned">undrownd</w> <pc xml:id="A02262-009-a-1000">:</pc> </l> <l xml:id="A02262-e102790"> <w lemma="no" pos="uh-x" xml:id="A02262-009-a-1010">No</w> <w lemma="sea" pos="n2" xml:id="A02262-009-a-1020">Seas</w> <pc xml:id="A02262-009-a-1030">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-009-a-1040">by</w> <w lemma="slimy" pos="j" xml:id="A02262-009-a-1050" reg="slimy">slymie</w> <w lemma="shore" pos="n2" xml:id="A02262-009-a-1060" reg="shores">fhores</w> <w lemma="embrace" pos="vvn" xml:id="A02262-009-a-1070" reg="embraced">imbras't</w> <pc xml:id="A02262-009-a-1080">,</pc> </l> <l xml:id="A02262-e102800"> <w lemma="so" pos="av" xml:id="A02262-009-a-1090">So</w> <w lemma="pestilent" pos="j" xml:id="A02262-009-a-1100">pestilent</w> <w lemma="a" pos="d" xml:id="A02262-009-a-1110">a</w> <w lemma="vapour" pos="n1" xml:id="A02262-009-a-1120" reg="vapour">vapor</w> <w lemma="cast" pos="vvn" xml:id="A02262-009-a-1130">cast</w> <pc xml:id="A02262-009-a-1140">:</pc> </l> <l xml:id="A02262-e102810"> <w lemma="this" pos="d" xml:id="A02262-009-a-1150">This</w> <w lemma="blast" pos="vvz" xml:id="A02262-009-a-1160">blasts</w> <w lemma="the" pos="d" xml:id="A02262-009-a-1170">the</w> <w lemma="corn" pos="n1" xml:id="A02262-009-a-1180" reg="corn">corne</w> <w lemma="before" pos="acp-p" xml:id="A02262-009-a-1190">before</w> <w lemma="it" pos="pn" xml:id="A02262-009-a-1200">it</w> <w lemma="bear" pos="vvz" xml:id="A02262-009-a-1210">bears</w> <pc xml:id="A02262-009-a-1220">,</pc> </l> <l xml:id="A02262-e102820"> <w lemma="and" pos="cc" xml:id="A02262-009-a-1230">And</w> <w lemma="poison" pos="n2" xml:id="A02262-009-a-1240" reg="poisons">poysons</w> <w lemma="the" pos="d" xml:id="A02262-009-a-1250">the</w> <w lemma="decline" pos="j_vg" xml:id="A02262-009-a-1260">declining</w> <w lemma="ear" pos="n2" xml:id="A02262-009-a-1270">Ears</w> <pc xml:id="A02262-009-a-1280">:</pc> </l> <l n="245" xml:id="A02262-e102830"> <w lemma="sad" pos="j" xml:id="A02262-009-a-1290">Sad</w> <w lemma="autumn" pos="n1g" xml:id="A02262-009-a-1300" reg="autumn's">Autumns</w> <w lemma="fruit" pos="n2" xml:id="A02262-009-a-1310">fruits</w> <w lemma="to" pos="acp-p" xml:id="A02262-009-a-1320">to</w> <w lemma="cinder" pos="n2" xml:id="A02262-009-a-1330">cinders</w> <w lemma="turn" pos="vvb" xml:id="A02262-009-a-1340">turn</w> <pc xml:id="A02262-009-a-1350">,</pc> </l> <l xml:id="A02262-e102840"> <w lemma="and" pos="cc" xml:id="A02262-009-a-1360">And</w> <w lemma="all" pos="d" xml:id="A02262-009-a-1370">all</w> <w lemma="the" pos="d" xml:id="A02262-009-a-1380">the</w> <w lemma="field" pos="n2" xml:id="A02262-009-a-1390">fields</w> <w lemma="in" pos="acp-p" xml:id="A02262-009-a-1400">in</w> <w lemma="ash" pos="n2" xml:id="A02262-009-a-1410">ashes</w> <w lemma="mourn" pos="vvi" xml:id="A02262-009-a-1420">mourn</w> <pc xml:id="A02262-009-a-1430">:</pc> </l> <l xml:id="A02262-e102850"> <w lemma="lest" pos="cs" xml:id="A02262-009-a-1440">Lest</w> <w lemma="time" pos="n1" xml:id="A02262-009-a-1450">time</w> <w lemma="shall" pos="vmd" xml:id="A02262-009-a-1460">should</w> <w lemma="waste" pos="vvi" xml:id="A02262-009-a-1470">waste</w> <w lemma="the" pos="d" xml:id="A02262-009-a-1480">the</w> <w lemma="memory" pos="n1" xml:id="A02262-009-a-1490">memory</w> </l> <l xml:id="A02262-e102860"> <w lemma="of" pos="acp-p" xml:id="A02262-009-a-1500">Of</w> <w lemma="those" pos="d" xml:id="A02262-009-a-1510">those</w> <w lemma="revengeful" pos="j" xml:id="A02262-009-a-1520" reg="revengeful">revengefull</w> <w lemma="flame" pos="n2" xml:id="A02262-009-a-1530">flames</w> <pc xml:id="A02262-009-a-1540">,</pc> <w lemma="the" pos="d" xml:id="A02262-009-a-1550">the</w> <w lemma="sky" pos="n1" xml:id="A02262-009-a-1560">sky</w> </l> <l xml:id="A02262-e102870"> <w lemma="on" pos="acp-p" xml:id="A02262-009-a-1570">On</w> <w lemma="earth" pos="n1" xml:id="A02262-009-a-1580">Earth</w> <w lemma="in" pos="acp-p" xml:id="A02262-009-a-1590">in</w> <w lemma="melt" pos="j_vg" xml:id="A02262-009-a-1600">melting</w> <w lemma="sulphur" pos="n1" xml:id="A02262-009-a-1610">sulphur</w> <w lemma="shower" pos="vvn" xml:id="A02262-009-a-1620" reg="showered">showr'd</w> <pc xml:id="A02262-009-a-1630">,</pc> </l> <l n="250" xml:id="A02262-e102880"> <w lemma="which" pos="crq-r" xml:id="A02262-009-a-1640">Which</w> <w lemma="that" pos="cs" xml:id="A02262-009-a-1650">that</w> <w lemma="accurse" pos="j_vn" xml:id="A02262-009-a-1660">accursed</w> <w lemma="race" pos="n1" xml:id="A02262-009-a-1670">Race</w> <w lemma="devour" pos="vvn" xml:id="A02262-009-a-1680" reg="devoured">devour'd</w> <pc xml:id="A02262-009-a-1690">:</pc> </l> <l xml:id="A02262-e102890"> <w lemma="when" pos="crq-cs" xml:id="A02262-009-a-1700">When</w> <w lemma="she" pos="pns" xml:id="A02262-009-a-1710">she</w> <w lemma="who" pos="crq-r" xml:id="A02262-009-a-1720">who</w> <w lemma="do" pos="vvd" xml:id="A02262-009-a-1730">did</w> <w lemma="commiserate" pos="vvi" xml:id="A02262-009-a-1740">commiserate</w> </l> <l xml:id="A02262-e102900"> <w lemma="with" pos="acp-p" xml:id="A02262-009-a-1750">With</w> <w lemma="impious" pos="j" xml:id="A02262-009-a-1760">impious</w> <w lemma="grief" pos="n1" xml:id="A02262-009-a-1770" reg="grief">griefe</w> <w lemma="her" pos="po" xml:id="A02262-009-a-1780">her</w> <w lemma="city" pos="n1g" xml:id="A02262-009-a-1790" reg="City's">Cities</w> <w lemma="fate" pos="n1" xml:id="A02262-009-a-1800">fate</w> <pc xml:id="A02262-009-a-1810">,</pc> </l> <pb facs="9" n="11" xml:id="A02262-009-b"/> <l xml:id="A02262-e102910"> <w lemma="grow" pos="vvd" xml:id="A02262-009-b-0010">Grew</w> <pc xml:id="A02262-009-b-0020">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-009-b-0030">in</w> <w lemma="the" pos="d" xml:id="A02262-009-b-0040">the</w> <w lemma="moment" pos="n1" xml:id="A02262-009-b-0050">moment</w> <w lemma="of" pos="acp-p" xml:id="A02262-009-b-0060">of</w> <w lemma="her" pos="po" xml:id="A02262-009-b-0070">her</w> <w lemma="fault" pos="n1" xml:id="A02262-009-b-0080">fault</w> <pc xml:id="A02262-009-b-0090">,</pc> </l> <l xml:id="A02262-e102920"> <w lemma="a" pos="d" xml:id="A02262-009-b-0100">A</w> <w lemma="statue" pos="n1" xml:id="A02262-009-b-0110">Statue</w> <w lemma="of" pos="acp-p" xml:id="A02262-009-b-0120">of</w> <w lemma="congeal" pos="j_vn" xml:id="A02262-009-b-0130">congealed</w> <w lemma="salt" pos="n1" xml:id="A02262-009-b-0140">Salt</w> <pc xml:id="A02262-009-b-0150" unit="sentence">.</pc> </l> <l n="255" xml:id="A02262-e102930"> <w lemma="hither" pos="av" xml:id="A02262-009-b-0160">Hither</w> <w lemma="devout" pos="j" xml:id="A02262-009-b-0170">devout</w> <w lemma="essean" pos="n2-nn_j" xml:id="A02262-009-b-0180">Esseans</w> <w lemma="fly" pos="vvb" xml:id="A02262-009-b-0190">fly</w> <pc xml:id="A02262-009-b-0200">,</pc> </l> <l xml:id="A02262-e102940"> <w lemma="who" pos="crq-r" xml:id="A02262-009-b-0210">Who</w> <w lemma="without" pos="acp-p" xml:id="A02262-009-b-0220">without</w> <w lemma="issue" pos="n1" xml:id="A02262-009-b-0230">issue</w> <w lemma="multiply" pos="vvi" xml:id="A02262-009-b-0240">multiply</w> <pc xml:id="A02262-009-b-0250">,</pc> </l> <l xml:id="A02262-e102950"> <w lemma="and" pos="cc" xml:id="A02262-009-b-0260">And</w> <w lemma="virtue" pos="n1" xml:id="A02262-009-b-0270" reg="Virtue">Vertue</w> <w lemma="only" pos="av_j" xml:id="A02262-009-b-0280" reg="only">onely</w> <w lemma="propagate" pos="vvi" xml:id="A02262-009-b-0290">propagate</w> <pc xml:id="A02262-009-b-0300">:</pc> </l> <l xml:id="A02262-e102960"> <w lemma="all" pos="d" xml:id="A02262-009-b-0310">All</w> <w lemma="sensual" pos="j" xml:id="A02262-009-b-0320" reg="sensual">sensuall</w> <w lemma="love" pos="n2" xml:id="A02262-009-b-0330">loves</w> <pc xml:id="A02262-009-b-0340">,</pc> <w lemma="all" pos="d" xml:id="A02262-009-b-0350">all</w> <w lemma="lucre" pos="n1" xml:id="A02262-009-b-0360">lucre</w> <w lemma="hate" pos="n1" xml:id="A02262-009-b-0370">hate</w> <pc xml:id="A02262-009-b-0380">,</pc> </l> <l xml:id="A02262-e102970"> <w lemma="and" pos="cc" xml:id="A02262-009-b-0390">And</w> <w lemma="equal" pos="j" xml:id="A02262-009-b-0400" reg="equal">equall</w> <w lemma="poverty" pos="n1" xml:id="A02262-009-b-0410" reg="Poverty">Povertie</w> <w lemma="embrace" pos="vvi" xml:id="A02262-009-b-0420" reg="embrace">imbrace</w> <pc xml:id="A02262-009-b-0430">:</pc> </l> <l n="260" xml:id="A02262-e102980"> <w lemma="thrice" pos="av" xml:id="A02262-009-b-0440">Thrice</w> <w lemma="happy" pos="j" xml:id="A02262-009-b-0450">happy</w> <pc xml:id="A02262-009-b-0460">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-009-b-0470">of</w> <w lemma="a" pos="d" xml:id="A02262-009-b-0480">a</w> <w lemma="noble" pos="j" xml:id="A02262-009-b-0490">noble</w> <w lemma="race" pos="n1" xml:id="A02262-009-b-0500">Race</w> <pc xml:id="A02262-009-b-0510">,</pc> </l> <l xml:id="A02262-e102990"> <w lemma="who" pos="crq-r" xml:id="A02262-009-b-0520">Who</w> <w lemma="slight" pos="j" xml:id="A02262-009-b-0530">slight</w> <w lemma="your" pos="po" xml:id="A02262-009-b-0540">your</w> <w lemma="own" pos="d" xml:id="A02262-009-b-0550">own</w> <w lemma="particular" pos="j" xml:id="A02262-009-b-0560">particular</w> <pc xml:id="A02262-009-b-0570">,</pc> </l> <l xml:id="A02262-e103000"> <w lemma="transport" pos="vvn" xml:id="A02262-009-b-0580">Transported</w> <w lemma="with" pos="acp-p" xml:id="A02262-009-b-0590">with</w> <w lemma="a" pos="d" xml:id="A02262-009-b-0600">a</w> <w lemma="public" pos="j" xml:id="A02262-009-b-0610" reg="public">publique</w> <w lemma="care" pos="n1" xml:id="A02262-009-b-0620">care</w> <pc xml:id="A02262-009-b-0630" unit="sentence">.</pc> </l> <l xml:id="A02262-e103010"> <w lemma="he" pos="pns" xml:id="A02262-009-b-0640">He</w> <w lemma="fly" pos="vvz" xml:id="A02262-009-b-0650">flies</w> <w lemma="a" pos="d" xml:id="A02262-009-b-0660">a</w> <w lemma="pitch" pos="n1" xml:id="A02262-009-b-0670">pitch</w> <w lemma="above" pos="acp-p" xml:id="A02262-009-b-0680">above</w> <w lemma="our" pos="po" xml:id="A02262-009-b-0690">our</w> <w lemma="woe" pos="n2" xml:id="A02262-009-b-0700">woes</w> <pc xml:id="A02262-009-b-0710">,</pc> </l> <l xml:id="A02262-e103020"> <w lemma="or" pos="cc" xml:id="A02262-009-b-0720">Or</w> <w lemma="crime" pos="n2" xml:id="A02262-009-b-0730">crimes</w> <pc xml:id="A02262-009-b-0740">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-009-b-0750">who</w> <w lemma="glad" pos="av_j" xml:id="A02262-009-b-0760">gladly</w> <w lemma="undergo" pos="vvz" xml:id="A02262-009-b-0770">undergoes</w> </l> <l n="265" xml:id="A02262-e103030"> <w lemma="their" pos="po" xml:id="A02262-009-b-0780">Their</w> <w lemma="toil" pos="n1" xml:id="A02262-009-b-0790" reg="toil">toile</w> <w lemma="and" pos="cc" xml:id="A02262-009-b-0800">and</w> <w lemma="want" pos="n1" xml:id="A02262-009-b-0810">want</w> <pc xml:id="A02262-009-b-0820">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-009-b-0830">nor</w> <w lemma="will" pos="vmd" xml:id="A02262-009-b-0840">would</w> <w lemma="possess" pos="vvi" xml:id="A02262-009-b-0850" reg="possess">possesse</w> </l> <l xml:id="A02262-e103040"> <w lemma="what" pos="crq-q" xml:id="A02262-009-b-0860" reg="What">VVhat</w> <w lemma="other" pos="pi2_d" xml:id="A02262-009-b-0870">others</w> <w lemma="miscall" pos="vvb" xml:id="A02262-009-b-0880">miscall</w> <w lemma="happiness" pos="n1" xml:id="A02262-009-b-0890" reg="Happiness">Happinesse</w> <pc xml:id="A02262-009-b-0900" unit="sentence">.</pc> </l> <l xml:id="A02262-e103050"> <w lemma="what" pos="crq-q" xml:id="A02262-009-b-0910" reg="What">VVhat</w> <w lemma="number" pos="n2" xml:id="A02262-009-b-0920">numbers</w> <w lemma="from" pos="acp-p" xml:id="A02262-009-b-0930">from</w> <w lemma="the" pos="d" xml:id="A02262-009-b-0940">the</w> <w lemma="sun" pos="n1g" xml:id="A02262-009-b-0950" reg="sun's">Suns</w> <w lemma="uprise" pos="n1" xml:id="A02262-009-b-0960" reg="uprise">up-rise</w> <pc xml:id="A02262-009-b-0970">,</pc> </l> <l xml:id="A02262-e103060"> <w lemma="from" pos="acp-p" xml:id="A02262-009-b-0980">From</w> <w lemma="where" pos="crq-cs" xml:id="A02262-009-b-0990">where</w> <w lemma="he" pos="pns" xml:id="A02262-009-b-1000">he</w> <w lemma="leave" pos="vvz" xml:id="A02262-009-b-1010">leaves</w> <w lemma="the" pos="d" xml:id="A02262-009-b-1020">the</w> <w lemma="mourn" pos="j_vg" xml:id="A02262-009-b-1030">mourning</w> <w lemma="sky" pos="n2" xml:id="A02262-009-b-1040">Skies</w> <pc xml:id="A02262-009-b-1050">,</pc> </l> <l xml:id="A02262-e103070"> <w lemma="of" pos="acp-p" xml:id="A02262-009-b-1060">Of</w> <w lemma="our" pos="po" xml:id="A02262-009-b-1070">our</w> <w lemma="disperse" pos="j_vn" xml:id="A02262-009-b-1080">dispersed</w> <w lemma="abrahamite" pos="n2" xml:id="A02262-009-b-1090">Abrahamites</w> <pc xml:id="A02262-009-b-1100">,</pc> </l> <l n="270" xml:id="A02262-e103080"> <w lemma="this" pos="d" xml:id="A02262-009-b-1110">This</w> <w lemma="vesper" pos="n1" xml:id="A02262-009-b-1120">Vesper</w> <w lemma="to" pos="acp-p" xml:id="A02262-009-b-1130">to</w> <w lemma="their" pos="po" xml:id="A02262-009-b-1140">their</w> <w lemma="home" pos="n2" xml:id="A02262-009-b-1150">Homes</w> <w lemma="invite" pos="vvz" xml:id="A02262-009-b-1160">invites</w> <pc xml:id="A02262-009-b-1170" unit="sentence">!</pc> </l> <l xml:id="A02262-e103090"> <w lemma="yet" pos="av" xml:id="A02262-009-b-1180">Yet</w> <w lemma="we" pos="pns" xml:id="A02262-009-b-1190">we</w> <pc xml:id="A02262-009-b-1200">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-009-b-1210">in</w> <w lemma="yearly" pos="j" xml:id="A02262-009-b-1220" reg="yearly">yeerly</w> <w lemma="triumph" pos="n1" xml:id="A02262-009-b-1230">triumph</w> <pc xml:id="A02262-009-b-1240">,</pc> <w lemma="still" pos="av" xml:id="A02262-009-b-1250">still</w> </l> <l xml:id="A02262-e103100"> <w lemma="a" pos="d" xml:id="A02262-009-b-1260">A</w> <w lemma="lamb" pos="n1" xml:id="A02262-009-b-1270">Lamb</w> <w lemma="for" pos="acp-p" xml:id="A02262-009-b-1280">for</w> <w lemma="our" pos="po" xml:id="A02262-009-b-1290">our</w> <w lemma="deliverance" pos="n1" xml:id="A02262-009-b-1300">deliverance</w> <w lemma="kill" pos="vvi" xml:id="A02262-009-b-1310">kill</w> <pc xml:id="A02262-009-b-1320" unit="sentence">.</pc> </l> <l xml:id="A02262-e103110"> <w lemma="since" pos="acp-p" xml:id="A02262-009-b-1330">Since</w> <w lemma="liberty" pos="n1" xml:id="A02262-009-b-1340" reg="Liberty">Libertie</w> <w lemma="our" pos="po" xml:id="A02262-009-b-1350">our</w> <w lemma="confine" pos="n2" xml:id="A02262-009-b-1360">Confines</w> <w lemma="flee" pos="vvn" xml:id="A02262-009-b-1370">fled</w> <pc xml:id="A02262-009-b-1380">,</pc> </l> <l xml:id="A02262-e103120"> <w lemma="give" pos="vvn" xml:id="A02262-009-b-1390">Given</w> <w lemma="with" pos="acp-p" xml:id="A02262-009-b-1400">with</w> <w lemma="the" pos="d" xml:id="A02262-009-b-1410">the</w> <w lemma="first" pos="ord" xml:id="A02262-009-b-1420">first</w> <w lemma="unleavened" pos="j" xml:id="A02262-009-b-1430" reg="unleavened">unleaven'd</w> <w lemma="bread" pos="n1" xml:id="A02262-009-b-1440">Bread</w> <pc xml:id="A02262-009-b-1450">,</pc> </l> <l n="275" xml:id="A02262-e103130"> <w lemma="she" pos="pns" xml:id="A02262-009-b-1460">She</w> <w lemma="never" pos="av-x" xml:id="A02262-009-b-1470">never</w> <w lemma="will" pos="vmd" xml:id="A02262-009-b-1480">would</w> <w lemma="return" pos="vvi" xml:id="A02262-009-b-1490">return</w> <pc xml:id="A02262-009-b-1500">;</pc> <w lemma="though" pos="cs" xml:id="A02262-009-b-1510">though</w> <w lemma="buy" pos="vvn" xml:id="A02262-009-b-1520">bought</w> </l> <l xml:id="A02262-e103140"> <w lemma="with" pos="acp-p" xml:id="A02262-009-b-1530">With</w> <w lemma="wound" pos="n2" xml:id="A02262-009-b-1540">wounds</w> <pc xml:id="A02262-009-b-1550">,</pc> <w lemma="and" pos="cc" xml:id="A02262-009-b-1560">and</w> <w lemma="in" pos="acp-p" xml:id="A02262-009-b-1570">in</w> <w lemma="destruction" pos="n1" xml:id="A02262-009-b-1580">destruction</w> <w lemma="seek" pos="vvd" xml:id="A02262-009-b-1590">sought</w> <pc xml:id="A02262-009-b-1600" unit="sentence">.</pc> </l> <l xml:id="A02262-e103150"> <w lemma="some" pos="d" xml:id="A02262-009-b-1610">Some</w> <w lemma="stray" pos="n1" xml:id="A02262-009-b-1620">stray</w> <w lemma="to" pos="acp-p" xml:id="A02262-009-b-1630">to</w> <w lemma="lybia" pos="n1g-nn" xml:id="A02262-009-b-1640">Lybia's</w> <w lemma="scorch" pos="j_vn" xml:id="A02262-009-b-1650">scorched</w> <w lemma="sand" pos="n2" xml:id="A02262-009-b-1660">Sands</w> <pc xml:id="A02262-009-b-1670">,</pc> </l> <l xml:id="A02262-e103160"> <w lemma="where" pos="crq-q" xml:id="A02262-009-b-1680">Where</w> <w lemma="horn" pos="j_vn" xml:id="A02262-009-b-1690">horned</w> <w lemma="Hammons" pos="n1-nn" xml:id="A02262-009-b-1700">Hammons</w> <w lemma="temple" pos="n1" xml:id="A02262-009-b-1710">Temple</w> <w lemma="stand" pos="vvz" xml:id="A02262-009-b-1720">stands</w> <pc xml:id="A02262-009-b-1730">:</pc> </l> <pb facs="10" n="12" xml:id="A02262-010-a"/> <l xml:id="A02262-e103170"> <w lemma="to" pos="acp-p" xml:id="A02262-010-a-0010">To</w> <w lemma="Nilus" pos="n1-nn" xml:id="A02262-010-a-0020">Nilus</w> <w lemma="some" pos="d" xml:id="A02262-010-a-0030">some</w> <pc xml:id="A02262-010-a-0040">,</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-010-a-0050">where</w> <w lemma="Philip" pos="n1g-nn" xml:id="A02262-010-a-0060" rendition="#hi" reg="Philip's">Philips</w> <w lemma="son" pos="n1" xml:id="A02262-010-a-0070">Son</w> <pc xml:id="A02262-010-a-0080">,</pc> </l> <l n="280" xml:id="A02262-e103180"> <w lemma="who" pos="crq-r" xml:id="A02262-010-a-0090" reg="Who">VVho</w> <w lemma="all" pos="d" xml:id="A02262-010-a-0100">all</w> <w lemma="the" pos="d" xml:id="A02262-010-a-0110">the</w> <w lemma="rifle" pos="j_vn" xml:id="A02262-010-a-0120">rifled</w> <w lemma="orient" pos="n1_j" xml:id="A02262-010-a-0130">Orient</w> <w lemma="win" pos="vvn" xml:id="A02262-010-a-0140">won</w> <pc xml:id="A02262-010-a-0150">,</pc> </l> <l xml:id="A02262-e103190"> <w lemma="build" pos="vvd" xml:id="A02262-010-a-0160">Built</w> <w lemma="his" pos="po" xml:id="A02262-010-a-0170">his</w> <w lemma="proud" pos="j" xml:id="A02262-010-a-0180">proud</w> <w lemma="city" pos="n1" xml:id="A02262-010-a-0190">City</w> <pc xml:id="A02262-010-a-0200">:</pc> <w lemma="other" pos="pi2_d" xml:id="A02262-010-a-0210">others</w> <w lemma="go" pos="vvn" xml:id="A02262-010-a-0220" reg="gone">gon</w> </l> <l xml:id="A02262-e103200"> <w lemma="to" pos="acp-p" xml:id="A02262-010-a-0230">To</w> <w lemma="their" pos="po" xml:id="A02262-010-a-0240">their</w> <w lemma="old" pos="j" xml:id="A02262-010-a-0250">old</w> <w lemma="prison" pos="n1" xml:id="A02262-010-a-0260">Prison</w> <pc xml:id="A02262-010-a-0270">,</pc> <w lemma="Babylon" pos="n1-nn" xml:id="A02262-010-a-0280">Babylon</w> <pc xml:id="A02262-010-a-0290">:</pc> </l> <l xml:id="A02262-e103210"> <w lemma="a" pos="d" xml:id="A02262-010-a-0300">A</w> <w lemma="part" pos="n1" xml:id="A02262-010-a-0310">part</w> <w lemma="to" pos="acp-p" xml:id="A02262-010-a-0320">to</w> <w lemma="freeze" pos="j_vg" xml:id="A02262-010-a-0330">freezing</w> <w lemma="Taurus" pos="n1-nn" xml:id="A02262-010-a-0340">Taurus</w> <w lemma="flee" pos="vvd" xml:id="A02262-010-a-0350">fled</w> <pc xml:id="A02262-010-a-0360">;</pc> </l> <l xml:id="A02262-e103220"> <w lemma="and" pos="cc" xml:id="A02262-010-a-0370">And</w> <w lemma="Tiber" pos="n1-nn" xml:id="A02262-010-a-0380">Tiber</w> <pc xml:id="A02262-010-a-0390">,</pc> <w lemma="now" pos="av" xml:id="A02262-010-a-0400">now</w> <w lemma="the" pos="d" xml:id="A02262-010-a-0410">the</w> <w lemma="ocean" pos="n1g" xml:id="A02262-010-a-0420" reg="Ocean's">Oceans</w> <w lemma="head" pos="n1" xml:id="A02262-010-a-0430">Head</w> <pc xml:id="A02262-010-a-0440" unit="sentence">.</pc> </l> <l n="285" xml:id="A02262-e103230"> <w lemma="Oure" pos="po" xml:id="A02262-010-a-0450">Our</w> <w lemma="ruin" pos="vvz" xml:id="A02262-010-a-0460" reg="Ruins">Ruines</w> <w lemma="all" pos="d" xml:id="A02262-010-a-0470">all</w> <w lemma="the" pos="d" xml:id="A02262-010-a-0480">the</w> <w lemma="world" pos="n1" xml:id="A02262-010-a-0490">world</w> <w lemma="have" pos="vvb" xml:id="A02262-010-a-0500">have</w> <w lemma="fill" pos="vvn" xml:id="A02262-010-a-0510" reg="filled">fill'd</w> <pc xml:id="A02262-010-a-0520">:</pc> </l> <l xml:id="A02262-e103240"> <w lemma="but" pos="acp-cc" xml:id="A02262-010-a-0530">But</w> <w lemma="you" pos="pn" xml:id="A02262-010-a-0540">you</w> <pc xml:id="A02262-010-a-0550">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-010-a-0560">by</w> <w lemma="use" pos="n1" xml:id="A02262-010-a-0570">use</w> <w lemma="in" pos="acp-p" xml:id="A02262-010-a-0580">in</w> <w lemma="suffering" pos="n2" xml:id="A02262-010-a-0590">sufferings</w> <w lemma="skilled" pos="j" xml:id="A02262-010-a-0600" reg="skilled">skill'd</w> <pc xml:id="A02262-010-a-0610">,</pc> </l> <l xml:id="A02262-e103250"> <w lemma="forget" pos="vvg" xml:id="A02262-010-a-0620">Forgetting</w> <w lemma="in" pos="acp-p" xml:id="A02262-010-a-0630">in</w> <w lemma="remote" pos="j-c" xml:id="A02262-010-a-0640">remoter</w> <w lemma="clime" pos="n2" xml:id="A02262-010-a-0650">Climes</w> </l> <l xml:id="A02262-e103260"> <w lemma="our" pos="po" xml:id="A02262-010-a-0660">Our</w> <w lemma="vanish" pos="j_vn" xml:id="A02262-010-a-0670">vanisht</w> <w lemma="glory" pos="n1" xml:id="A02262-010-a-0680">Glory</w> <pc xml:id="A02262-010-a-0690">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-010-a-0700">nor</w> <w lemma="those" pos="d" xml:id="A02262-010-a-0710">those</w> <w lemma="time" pos="n2" xml:id="A02262-010-a-0720">Times</w> <pc xml:id="A02262-010-a-0730">,</pc> </l> <l xml:id="A02262-e103270"> <w lemma="those" pos="d" xml:id="A02262-010-a-0740">Those</w> <w lemma="happy" pos="j" xml:id="A02262-010-a-0750">happy</w> <w lemma="time" pos="n2" xml:id="A02262-010-a-0760">Times</w> <pc xml:id="A02262-010-a-0770">,</pc> <w lemma="compare" pos="vvb" xml:id="A02262-010-a-0780">compare</w> <w lemma="with" pos="acp-p" xml:id="A02262-010-a-0790">with</w> <w lemma="these" pos="d" xml:id="A02262-010-a-0800">these</w> <pc xml:id="A02262-010-a-0810">,</pc> </l> <l n="290" xml:id="A02262-e103280"> <w lemma="your" pos="po" xml:id="A02262-010-a-0820">Your</w> <w lemma="burden" pos="n2" xml:id="A02262-010-a-0830">burdens</w> <w lemma="may" pos="vmb" xml:id="A02262-010-a-0840">may</w> <w lemma="support" pos="vvi" xml:id="A02262-010-a-0850">support</w> <w lemma="with" pos="acp-p" xml:id="A02262-010-a-0860">with</w> <w lemma="ease" pos="n1" xml:id="A02262-010-a-0870">ease</w> <pc xml:id="A02262-010-a-0880" unit="sentence">.</pc> </l> <l xml:id="A02262-e103290"> <w lemma="more" pos="av-c_d" xml:id="A02262-010-a-0890">More</w> <w lemma="just" pos="av_j" xml:id="A02262-010-a-0900">justly</w> <w lemma="we" pos="pns" xml:id="A02262-010-a-0910">we</w> <w lemma="of" pos="acp-p" xml:id="A02262-010-a-0920">of</w> <w lemma="fate" pos="n1" xml:id="A02262-010-a-0930">Fate</w> <w lemma="complain" pos="vvi" xml:id="A02262-010-a-0940" reg="complain">complaine</w> <pc xml:id="A02262-010-a-0950">,</pc> </l> <l xml:id="A02262-e103300"> <w lemma="who" pos="crq-r" xml:id="A02262-010-a-0960" reg="Who">VVho</w> <w lemma="servitude" pos="n1" xml:id="A02262-010-a-0970">Servitude</w> <w lemma="at" pos="acp-p" xml:id="A02262-010-a-0980">at</w> <w lemma="home" pos="n1" xml:id="A02262-010-a-0990">home</w> <w lemma="sustain" pos="vvz" xml:id="A02262-010-a-1000" reg="sustain">sustaine</w> <pc xml:id="A02262-010-a-1010">:</pc> </l> <l xml:id="A02262-e103310"> <w lemma="we" pos="pns" xml:id="A02262-010-a-1020" reg="We">VVe</w> <pc xml:id="A02262-010-a-1030">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-010-a-1040">to</w> <w lemma="perpetual" pos="j" xml:id="A02262-010-a-1050" reg="perpetual">perpetuall</w> <w lemma="woe" pos="n2" xml:id="A02262-010-a-1060">woes</w> <w lemma="design" pos="vvn" xml:id="A02262-010-a-1070" reg="designed">design'd</w> <pc xml:id="A02262-010-a-1080">,</pc> </l> <l xml:id="A02262-e103320"> <w lemma="in" pos="acp-p" xml:id="A02262-010-a-1090">In</w> <w lemma="our" pos="po" xml:id="A02262-010-a-1100">our</w> <w lemma="own" pos="d" xml:id="A02262-010-a-1110" reg="own">owne</w> <w lemma="country" pos="n1" xml:id="A02262-010-a-1120" reg="Country">Countrey</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-010-a-1130" reg="Egypt">Aegypt</w> <w lemma="find" pos="vvi" xml:id="A02262-010-a-1140">find</w> <pc xml:id="A02262-010-a-1150" unit="sentence">.</pc> </l> </sp> </div> <div n="2" type="act" xml:id="A02262-e103330"> <pb facs="10" n="13" xml:id="A02262-010-b"/> <head> <w lemma="the" pos="d" xml:id="A02262-010-b-0010">THE</w> <w lemma="second" pos="ord" xml:id="A02262-010-b-0020">SECOND</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-010-b-0030">ACT.</w> <pc xml:id="A02262-010-b-0040" unit="sentence"/> </head> <sp xml:id="A02262-e103340" who="A02262-peter"> <speaker> <w lemma="Peter" pos="n1-nn" xml:id="A02262-010-b-0050">PETER</w> <pc xml:id="A02262-010-b-0060" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e103350"> <w lemma="you" pos="pn" xml:id="A02262-010-b-0070">YOu</w> <w lemma="offspring" pos="n1" xml:id="A02262-010-b-0080" reg="Offspring">Of-spring</w> <w lemma="of" pos="acp-p" xml:id="A02262-010-b-0090">of</w> <w lemma="bloodthirsty" pos="j" xml:id="A02262-010-b-0100" reg="bloodthirsty">bloud-thirsty</w> <w lemma="Romulus" pos="n1-nn" xml:id="A02262-010-b-0110" rendition="#hi">Romulus</w> <pc xml:id="A02262-010-b-0120" rendition="#hi">,</pc> </l> <l xml:id="A02262-e103360"> <w lemma="foe" pos="n2" xml:id="A02262-010-b-0130">Foes</w> <w lemma="to" pos="acp-p" xml:id="A02262-010-b-0140">to</w> <w lemma="sweet" pos="j" xml:id="A02262-010-b-0150">sweet</w> <w lemma="peace" pos="n1" xml:id="A02262-010-b-0160">Peace</w> <pc xml:id="A02262-010-b-0170">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-010-b-0180">to</w> <w lemma="our" pos="po" xml:id="A02262-010-b-0190">our</w> <w lemma="great" pos="j" xml:id="A02262-010-b-0200">great</w> <w lemma="God" pos="n1-nn" xml:id="A02262-010-b-0210">God</w> <pc xml:id="A02262-010-b-0220">,</pc> <w lemma="and" pos="cc" xml:id="A02262-010-b-0230">and</w> <w lemma="we" pos="pno" xml:id="A02262-010-b-0240">us</w> <pc xml:id="A02262-010-b-0250">,</pc> </l> <l xml:id="A02262-e103370"> <w lemma="and" pos="cc" xml:id="A02262-010-b-0260">And</w> <w lemma="you" pos="pn" xml:id="A02262-010-b-0270">you</w> <w lemma="profane" pos="j-c" xml:id="A02262-010-b-0280" reg="profane">prophaner</w> <w lemma="sacrificer" pos="n2" xml:id="A02262-010-b-0290">Sacrificers</w> <pc xml:id="A02262-010-b-0300">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-010-b-0310">who</w> </l> <l xml:id="A02262-e103380"> <w lemma="with" pos="acp-p" xml:id="A02262-010-b-0320" reg="With">VVith</w> <w lemma="subtle" pos="j" xml:id="A02262-010-b-0330" reg="subtle">subtil</w> <w lemma="mischief" pos="n1" xml:id="A02262-010-b-0340" reg="mischief">mischiefe</w> <w lemma="guiltless" pos="j" xml:id="A02262-010-b-0350" reg="guiltless">guiltlesse</w> <w lemma="blood" pos="n1" xml:id="A02262-010-b-0360" reg="blood">bloud</w> <w lemma="pursue" pos="vvi" xml:id="A02262-010-b-0370">pursue</w> <pc xml:id="A02262-010-b-0380">;</pc> </l> <l n="5" xml:id="A02262-e103390"> <w lemma="since" pos="acp-cs" xml:id="A02262-010-b-0390">Since</w> <w lemma="you" pos="pn" xml:id="A02262-010-b-0400">you</w> <w lemma="will" pos="vmd" xml:id="A02262-010-b-0410">would</w> <w lemma="not" pos="xx" xml:id="A02262-010-b-0420">not</w> <w lemma="refuse" pos="vvi" xml:id="A02262-010-b-0430">refuse</w> <w lemma="to" pos="acp-cs" xml:id="A02262-010-b-0440">to</w> <w lemma="bind" pos="vvi" xml:id="A02262-010-b-0450" reg="bind">binde</w> <w lemma="the" pos="d" xml:id="A02262-010-b-0460">the</w> <w lemma="hand" pos="n2" xml:id="A02262-010-b-0470">hands</w> </l> <l xml:id="A02262-e103400"> <w lemma="of" pos="acp-p" xml:id="A02262-010-b-0480">Of</w> <w lemma="innocence" pos="n1" xml:id="A02262-010-b-0490">Innocence</w> <pc xml:id="A02262-010-b-0500">,</pc> <w lemma="on" pos="acp-p" xml:id="A02262-010-b-0510">on</w> <w lemma="i" pos="pno" xml:id="A02262-010-b-0520">me</w> <w lemma="impose" pos="vvi" xml:id="A02262-010-b-0530">impose</w> <w lemma="your" pos="po" xml:id="A02262-010-b-0540">your</w> <w lemma="band" pos="n2" xml:id="A02262-010-b-0550">bands</w> <pc xml:id="A02262-010-b-0560">:</pc> </l> <l xml:id="A02262-e103410"> <w lemma="seize" pos="vvb" xml:id="A02262-010-b-0570">Seize</w> <w lemma="on" pos="acp-p" xml:id="A02262-010-b-0580">on</w> <w lemma="the" pos="d" xml:id="A02262-010-b-0590">the</w> <w lemma="guilty" pos="j" xml:id="A02262-010-b-0600">guilty</w> <pc xml:id="A02262-010-b-0610">;</pc> <w lemma="he" pos="pns" xml:id="A02262-010-b-0620">he</w> <w lemma="who" pos="crq-r" xml:id="A02262-010-b-0630">who</w> <w lemma="have" pos="vvz" xml:id="A02262-010-b-0640">hath</w> <w lemma="refuse" pos="vvn" xml:id="A02262-010-b-0650" reg="refused">refus'd</w> </l> <l xml:id="A02262-e103420"> <w lemma="his" pos="po" xml:id="A02262-010-b-0660">His</w> <w lemma="lord" pos="n1" xml:id="A02262-010-b-0670">Lord</w> <w lemma="and" pos="cc" xml:id="A02262-010-b-0680">and</w> <w lemma="master" pos="n1" xml:id="A02262-010-b-0690">Master</w> <pc xml:id="A02262-010-b-0700">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-010-b-0710">by</w> <w lemma="himself" pos="px" xml:id="A02262-010-b-0720" reg="himself">himselfe</w> <w lemma="accuse" pos="vvn" xml:id="A02262-010-b-0730" reg="accused">accus'd</w> <pc xml:id="A02262-010-b-0740" unit="sentence">.</pc> </l> <l xml:id="A02262-e103430"> <w lemma="the" pos="d" xml:id="A02262-010-b-0750">The</w> <w lemma="ill" pos="n2_j" xml:id="A02262-010-b-0760">ills</w> <w lemma="yet" pos="av" xml:id="A02262-010-b-0770">yet</w> <w lemma="suffer" pos="vvn" xml:id="A02262-010-b-0780" reg="suffered">suffer'd</w> <pc xml:id="A02262-010-b-0790">,</pc> <w lemma="I" pos="pns" xml:id="A02262-010-b-0800">I</w> <w lemma="deserve" pos="vvb" xml:id="A02262-010-b-0810">deserve</w> <w lemma="to" pos="acp-cs" xml:id="A02262-010-b-0820">to</w> <w lemma="bear" pos="vvi" xml:id="A02262-010-b-0830" reg="bear">beare</w> </l> <l n="10" xml:id="A02262-e103440"> <w lemma="for" pos="acp-p" xml:id="A02262-010-b-0840">For</w> <w lemma="look" pos="vvg" xml:id="A02262-010-b-0850">looking</w> <w lemma="on" pos="acp-av" xml:id="A02262-010-b-0860">on</w> <pc xml:id="A02262-010-b-0870">;</pc> <w lemma="what" pos="crq-r" xml:id="A02262-010-b-0880">what</w> <w lemma="follow" pos="vvz" xml:id="A02262-010-b-0890">follows</w> <pc xml:id="A02262-010-b-0900">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-010-b-0910">for</w> <w lemma="my" pos="po" xml:id="A02262-010-b-0920">my</w> <w lemma="fear" pos="n1" xml:id="A02262-010-b-0930" reg="fear">feare</w> <pc xml:id="A02262-010-b-0940" unit="sentence">.</pc> </l> <l xml:id="A02262-e103450"> <w lemma="you" pos="pn" xml:id="A02262-010-b-0950">You</w> <w lemma="need" pos="vvb" xml:id="A02262-010-b-0960">need</w> <w lemma="no" pos="d-x" xml:id="A02262-010-b-0970">no</w> <w lemma="torch" pos="n2" xml:id="A02262-010-b-0980">torches</w> <w lemma="to" pos="acp-cs" xml:id="A02262-010-b-0990">to</w> <w lemma="subdue" pos="vvi" xml:id="A02262-010-b-1000">subdue</w> <w lemma="the" pos="d" xml:id="A02262-010-b-1010">the</w> <w lemma="night" pos="n1g" xml:id="A02262-010-b-1020">Night's</w> </l> <l xml:id="A02262-e103460"> <w lemma="dark" pos="j" xml:id="A02262-010-b-1030">Dark</w> <w lemma="shade" pos="n2" xml:id="A02262-010-b-1040">Shades</w> <w lemma="to" pos="acp-cs" xml:id="A02262-010-b-1050">to</w> <w lemma="find" pos="vvi" xml:id="A02262-010-b-1060" reg="find">finde</w> <w lemma="i" pos="pno" xml:id="A02262-010-b-1070">me</w> <pc xml:id="A02262-010-b-1080">;</pc> <w lemma="no" pos="d-x" xml:id="A02262-010-b-1090">no</w> <w lemma="stern" pos="j" xml:id="A02262-010-b-1100" reg="stern">sterne</w> <w lemma="satellite" pos="n2" xml:id="A02262-010-b-1110">Satellites</w> </l> <l xml:id="A02262-e103470"> <w lemma="draw" pos="vvn" xml:id="A02262-010-b-1120">Drawn</w> <w lemma="from" pos="acp-p" xml:id="A02262-010-b-1130">from</w> <w lemma="the" pos="d" xml:id="A02262-010-b-1140">the</w> <w lemma="temple" pos="n1" xml:id="A02262-010-b-1150">Temple</w> <pc xml:id="A02262-010-b-1160">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-010-b-1170">nor</w> <w lemma="with" pos="acp-p" xml:id="A02262-010-b-1180">with</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-010-b-1190" reg="Romans">Romanes</w> <w lemma="join" pos="vvb" xml:id="A02262-010-b-1200" reg="join">joyne</w> </l> <l xml:id="A02262-e103480"> <w lemma="to" pos="acp-cs" xml:id="A02262-010-b-1210">To</w> <w lemma="act" pos="vvi" xml:id="A02262-010-b-1220">act</w> <w lemma="one" pos="crd" xml:id="A02262-010-b-1230">one</w> <w lemma="sin" pos="n1" xml:id="A02262-010-b-1240">Sin</w> <pc xml:id="A02262-010-b-1250">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-010-b-1260">nor</w> <w lemma="spend" pos="vvb" xml:id="A02262-010-b-1270">spend</w> <w lemma="your" pos="po" xml:id="A02262-010-b-1280">your</w> <w lemma="sacred" pos="j" xml:id="A02262-010-b-1290">sacred</w> <w lemma="coin" pos="n1" xml:id="A02262-010-b-1300" reg="Coin">Coine</w> </l> <l n="15" xml:id="A02262-e103490"> <w lemma="in" pos="acp-p" xml:id="A02262-010-b-1310">In</w> <w lemma="salary" pos="n1" xml:id="A02262-010-b-1320">salary</w> <w lemma="to" pos="acp-p" xml:id="A02262-010-b-1330">to</w> <w lemma="such" pos="d" xml:id="A02262-010-b-1340">such</w> <w lemma="a" pos="d" xml:id="A02262-010-b-1350">a</w> <w lemma="guide" pos="n1" xml:id="A02262-010-b-1360">Guide</w> <w lemma="as" pos="acp-cs" xml:id="A02262-010-b-1370">as</w> <w lemma="may" pos="vmb" xml:id="A02262-010-b-1380">may</w> </l> <l xml:id="A02262-e103500"> <w lemma="with" pos="acp-p" xml:id="A02262-010-b-1390" reg="With">VVith</w> <w lemma="a" pos="d" xml:id="A02262-010-b-1400">a</w> <w lemma="perfidious" pos="j" xml:id="A02262-010-b-1410">perfidious</w> <w lemma="kiss" pos="n1" xml:id="A02262-010-b-1420" reg="kiss">kisse</w> <w lemma="his" pos="po" xml:id="A02262-010-b-1430">his</w> <w lemma="lord" pos="n1" xml:id="A02262-010-b-1440">Lord</w> <w lemma="betray" pos="vvi" xml:id="A02262-010-b-1450">betray</w> <pc xml:id="A02262-010-b-1460" unit="sentence">.</pc> </l> <l xml:id="A02262-e103510"> <w lemma="this" pos="d" xml:id="A02262-010-b-1470">This</w> <w lemma="head" pos="n1" xml:id="A02262-010-b-1480">Head</w> <w lemma="I" pos="pns" xml:id="A02262-010-b-1490">I</w> <w lemma="give" pos="vvb" xml:id="A02262-010-b-1500">give</w> <w lemma="you" pos="pn" xml:id="A02262-010-b-1510">you</w> <w lemma="free" pos="av_j" xml:id="A02262-010-b-1520">freely</w> <pc xml:id="A02262-010-b-1530">;</pc> <w lemma="hither" pos="av" xml:id="A02262-010-b-1540">hither</w> <w lemma="haste" pos="n1" xml:id="A02262-010-b-1550" reg="haste">hast</w> <pc xml:id="A02262-010-b-1560">:</pc> </l> <l xml:id="A02262-e103520"> <w lemma="no" pos="uh-x" xml:id="A02262-010-b-1570">No</w> <w lemma="sudden" pos="j" xml:id="A02262-010-b-1580">sudden</w> <w lemma="hurl-wind" pos="n2" xml:id="A02262-010-b-1590" reg="hurl-winds">hurl-windes</w> <w lemma="shall" pos="vmb" xml:id="A02262-010-b-1600">shall</w> <w lemma="your" pos="po" xml:id="A02262-010-b-1610">your</w> <w lemma="body" pos="n2" xml:id="A02262-010-b-1620">bodies</w> <w lemma="cast" pos="vvn" xml:id="A02262-010-b-1630">cast</w> </l> <l xml:id="A02262-e103530"> <w lemma="on" pos="acp-p" xml:id="A02262-010-b-1640">On</w> <w lemma="tremble" pos="j_vg" xml:id="A02262-010-b-1650">trembling</w> <w lemma="earth" pos="n1" xml:id="A02262-010-b-1660">Earth</w> <pc xml:id="A02262-010-b-1670" unit="sentence">.</pc> <w lemma="behold" pos="vvb" xml:id="A02262-010-b-1680">Behold</w> <pc xml:id="A02262-010-b-1690">;</pc> <w lemma="I" pos="pns" xml:id="A02262-010-b-1700">I</w> <w lemma="with" pos="acp-p" xml:id="A02262-010-b-1710">with</w> <w lemma="my" pos="po" xml:id="A02262-010-b-1720">my</w> <w lemma="hand" pos="n2" xml:id="A02262-010-b-1730">hands</w> </l> <l n="20" xml:id="A02262-e103540"> <w lemma="behind" pos="acp-p" xml:id="A02262-010-b-1740" reg="Behind">Behinde</w> <w lemma="i" pos="pno" xml:id="A02262-010-b-1750">me</w> <w lemma="bind" pos="vvn" xml:id="A02262-010-b-1760">bound</w> <pc xml:id="A02262-010-b-1770">,</pc> <w lemma="implore" pos="vvb" xml:id="A02262-010-b-1780">implore</w> <w lemma="your" pos="po" xml:id="A02262-010-b-1790">your</w> <w lemma="dire" pos="j" xml:id="A02262-010-b-1800">dire</w> <w lemma="command" pos="n2" xml:id="A02262-010-b-1810">Commands</w> <pc xml:id="A02262-010-b-1820">;</pc> </l> <l xml:id="A02262-e103550"> <w lemma="and" pos="cc" xml:id="A02262-010-b-1830">And</w> <w lemma="run" pos="vvb" xml:id="A02262-010-b-1840">run</w> <w lemma="to" pos="acp-cs" xml:id="A02262-010-b-1850">to</w> <w lemma="meet" pos="vvi" xml:id="A02262-010-b-1860">meet</w> <w lemma="your" pos="po" xml:id="A02262-010-b-1870">your</w> <w lemma="stripe" pos="n2" xml:id="A02262-010-b-1880">stripes</w> <pc xml:id="A02262-010-b-1890" unit="sentence">.</pc> <w lemma="be" pos="vvb" xml:id="A02262-010-b-1900">Are</w> <w lemma="you" pos="pn" xml:id="A02262-010-b-1910">you</w> <w lemma="now" pos="av" xml:id="A02262-010-b-1920">now</w> <w lemma="prone" pos="j" xml:id="A02262-010-b-1930">prone</w> </l> <l xml:id="A02262-e103560"> <w lemma="to" pos="acp-p" xml:id="A02262-010-b-1940">To</w> <w lemma="melt" pos="j_vg" xml:id="A02262-010-b-1950">melting</w> <w lemma="pity" pos="n1" xml:id="A02262-010-b-1960" reg="pity">pitty</w> <pc xml:id="A02262-010-b-1970">?</pc> <w lemma="will" pos="vmb" xml:id="A02262-010-b-1980">will</w> <w lemma="you" pos="pn" xml:id="A02262-010-b-1990">you</w> <w lemma="punish" pos="vvi" xml:id="A02262-010-b-2000">punish</w> <w lemma="none" pos="pi-x" xml:id="A02262-010-b-2010">none</w> </l> <pb facs="11" n="14" xml:id="A02262-011-a"/> <l xml:id="A02262-e103570"> <w lemma="but" pos="acp-p" xml:id="A02262-011-a-0010">But</w> <w lemma="with" pos="acp-p" xml:id="A02262-011-a-0020">with</w> <w lemma="injustice" pos="n1" xml:id="A02262-011-a-0030">injustice</w> <pc xml:id="A02262-011-a-0040">?</pc> <w lemma="be" pos="vvz" xml:id="A02262-011-a-0050">is</w> <w lemma="your" pos="po" xml:id="A02262-011-a-0060">your</w> <w lemma="fury" pos="n1" xml:id="A02262-011-a-0070">fury</w> <w lemma="slow" pos="j" xml:id="A02262-011-a-0080">slow</w> <pc xml:id="A02262-011-a-0090">,</pc> </l> <l xml:id="A02262-e103580"> <w lemma="unless" pos="cs" xml:id="A02262-011-a-0100" reg="Unless">Vnlesse</w> <w lemma="to" pos="acp-p" xml:id="A02262-011-a-0110">to</w> <w lemma="those" pos="d" xml:id="A02262-011-a-0120">those</w> <w lemma="who" pos="crq-r" xml:id="A02262-011-a-0130">who</w> <w lemma="no" pos="d-x" xml:id="A02262-011-a-0140">no</w> <w lemma="offence" pos="n2" xml:id="A02262-011-a-0150">offences</w> <w lemma="know" pos="vvi" xml:id="A02262-011-a-0160">know</w> <pc xml:id="A02262-011-a-0170" unit="sentence">?</pc> </l> <l n="25" xml:id="A02262-e103590"> <w lemma="we" pos="pns" xml:id="A02262-011-a-0180">We</w> <w lemma="both" pos="d" xml:id="A02262-011-a-0190">both</w> <w lemma="alike" pos="av_j" xml:id="A02262-011-a-0200">alike</w> <w lemma="have" pos="vvb" xml:id="A02262-011-a-0210">have</w> <w lemma="impious" pos="av_j" xml:id="A02262-011-a-0220">impiously</w> <w lemma="transgress" pos="vvd" xml:id="A02262-011-a-0230" reg="transgressed">transgrest</w> <pc xml:id="A02262-011-a-0240">:</pc> </l> <l xml:id="A02262-e103600"> <w lemma="you" pos="pn" xml:id="A02262-011-a-0250">You</w> <w lemma="in" pos="acp-p" xml:id="A02262-011-a-0260">in</w> <w lemma="not" pos="xx" xml:id="A02262-011-a-0270">not</w> <w lemma="punish" pos="vvg" xml:id="A02262-011-a-0280">punishing</w> <w lemma="a" pos="d" xml:id="A02262-011-a-0290">a</w> <w lemma="fault" pos="n1" xml:id="A02262-011-a-0300">fault</w> <w lemma="confess" pos="vvd" xml:id="A02262-011-a-0310" reg="confessed">confest</w> <pc xml:id="A02262-011-a-0320">;</pc> </l> <l xml:id="A02262-e103610"> <w lemma="and" pos="cc" xml:id="A02262-011-a-0330">And</w> <w lemma="I" pos="pns" xml:id="A02262-011-a-0340">I</w> <w lemma="who" pos="crq-r" xml:id="A02262-011-a-0350">who</w> <w lemma="have" pos="vvb" xml:id="A02262-011-a-0360">have</w> <w lemma="the" pos="d" xml:id="A02262-011-a-0370">the</w> <w lemma="live" pos="j_vg" xml:id="A02262-011-a-0380">living</w> <w lemma="lord" pos="n1" xml:id="A02262-011-a-0390">Lord</w> <w lemma="deny" pos="vvn" xml:id="A02262-011-a-0400" reg="denied">deni'd</w> <pc xml:id="A02262-011-a-0410" unit="sentence">.</pc> </l> <l xml:id="A02262-e103620"> <w lemma="just" pos="j" xml:id="A02262-011-a-0420">Just</w> <w lemma="judge" pos="n2" xml:id="A02262-011-a-0430">Judges</w> <w lemma="of" pos="acp-p" xml:id="A02262-011-a-0440">of</w> <w lemma="a" pos="d" xml:id="A02262-011-a-0450">a</w> <w lemma="life" pos="n1" xml:id="A02262-011-a-0460">life</w> <w lemma="so" pos="av" xml:id="A02262-011-a-0470">so</w> <w lemma="sanctify" pos="vvn" xml:id="A02262-011-a-0480">sanctified</w> </l> <l xml:id="A02262-e103630"> <w lemma="to" pos="acp-p" xml:id="A02262-011-a-0490">To</w> <w lemma="who" pos="crq-r" xml:id="A02262-011-a-0500">whom</w> <w lemma="suborn" pos="j_vn" xml:id="A02262-011-a-0510">suborned</w> <w lemma="witness" pos="n2" xml:id="A02262-011-a-0520">Witnesses</w> <w lemma="have" pos="vvb" xml:id="A02262-011-a-0530">have</w> <w lemma="sell" pos="vvn" xml:id="A02262-011-a-0540">sold</w> </l> <l n="30" xml:id="A02262-e103640"> <w lemma="their" pos="po" xml:id="A02262-011-a-0550">Their</w> <w lemma="damn" pos="j_vn" xml:id="A02262-011-a-0560">damned</w> <w lemma="perjury" pos="n2" xml:id="A02262-011-a-0570">perjuries</w> <pc xml:id="A02262-011-a-0580">,</pc> <w lemma="a" pos="d" xml:id="A02262-011-a-0590">a</w> <w lemma="wretch" pos="n1" xml:id="A02262-011-a-0600">Wretch</w> <w lemma="behold" pos="vvb" xml:id="A02262-011-a-0610">behold</w> <pc xml:id="A02262-011-a-0620">,</pc> </l> <l xml:id="A02262-e103650"> <w lemma="and" pos="cc" xml:id="A02262-011-a-0630">And</w> <w lemma="hear" pos="vvi" xml:id="A02262-011-a-0640" reg="hear">heare</w> <w lemma="his" pos="po" xml:id="A02262-011-a-0650">his</w> <w lemma="crime" pos="n1" xml:id="A02262-011-a-0660">Crime</w> <pc xml:id="A02262-011-a-0670">:</pc> <w lemma="my" pos="po" xml:id="A02262-011-a-0680">My</w> <w lemma="country" pos="n1" xml:id="A02262-011-a-0690" reg="Country">Countrey</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-011-a-0700" reg="Galilee">Galile</w> <pc xml:id="A02262-011-a-0710">,</pc> </l> <l xml:id="A02262-e103660"> <w lemma="to" pos="acp-cs" xml:id="A02262-011-a-0720">To</w> <w lemma="follow" pos="vvi" xml:id="A02262-011-a-0730">follow</w> <w lemma="Christ" pos="n1-nn" xml:id="A02262-011-a-0740">Christ</w> <w lemma="I" pos="pns" xml:id="A02262-011-a-0750">I</w> <w lemma="leave" pos="vvd" xml:id="A02262-011-a-0760">left</w> <w lemma="both" pos="d" xml:id="A02262-011-a-0770">both</w> <w lemma="land" pos="n1" xml:id="A02262-011-a-0780">Land</w> <w lemma="and" pos="cc" xml:id="A02262-011-a-0790">and</w> <w lemma="sea" pos="n1" xml:id="A02262-011-a-0800">Sea</w> <pc xml:id="A02262-011-a-0810">:</pc> </l> <l xml:id="A02262-e103670"> <w lemma="son" pos="n1" xml:id="A02262-011-a-0820">Son</w> <w lemma="to" pos="acp-p" xml:id="A02262-011-a-0830">to</w> <w lemma="the" pos="d" xml:id="A02262-011-a-0840">the</w> <w lemma="thunderer" pos="n1" xml:id="A02262-011-a-0850">Thunderer</w> <pc xml:id="A02262-011-a-0860">,</pc> <w lemma="his" pos="po" xml:id="A02262-011-a-0870">his</w> <w lemma="only" pos="j" xml:id="A02262-011-a-0880" reg="only">onely</w> <w lemma="heir" pos="n1" xml:id="A02262-011-a-0890" reg="Heir">Heire</w> <pc xml:id="A02262-011-a-0900">;</pc> </l> <l xml:id="A02262-e103680"> <w lemma="from" pos="acp-p" xml:id="A02262-011-a-0910">From</w> <w lemma="heaven" pos="n1" xml:id="A02262-011-a-0920">Heaven</w> <w lemma="send" pos="vvn" xml:id="A02262-011-a-0930">sent</w> <w lemma="by" pos="acp-p" xml:id="A02262-011-a-0940">by</w> <w lemma="his" pos="po" xml:id="A02262-011-a-0950">his</w> <w lemma="father" pos="n1" xml:id="A02262-011-a-0960">Father</w> <w lemma="to" pos="acp-cs" xml:id="A02262-011-a-0970">to</w> <w lemma="repair" pos="vvi" xml:id="A02262-011-a-0980" reg="repair">repaire</w> </l> <l n="35" xml:id="A02262-e103690"> <w lemma="and" pos="cc" xml:id="A02262-011-a-0990">And</w> <w lemma="rule" pos="vvi" xml:id="A02262-011-a-1000">rule</w> <w lemma="the" pos="d" xml:id="A02262-011-a-1010" type="contract1" reg="th'">th'</w> <w xml:id="A02262-011-a-1010c" type="contract2" lemma="affair" pos="n2" reg="affairs" join="left">affairs</w> <w lemma="of" pos="acp-p" xml:id="A02262-011-a-1020">of</w> <w lemma="mortal" pos="n2_j" xml:id="A02262-011-a-1030">Mortals</w> <pc xml:id="A02262-011-a-1040" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="A02262-011-a-1050">This</w> <w lemma="be" pos="vvz" xml:id="A02262-011-a-1060">is</w> <w lemma="he" pos="pns" xml:id="A02262-011-a-1070">He</w> <pc xml:id="A02262-011-a-1080">,</pc> </l> <l xml:id="A02262-e103700"> <w lemma="who" pos="crq-ro" xml:id="A02262-011-a-1090" reg="Whom">VVhom</w> <w lemma="you" pos="pn" xml:id="A02262-011-a-1100">you</w> <w lemma="have" pos="vvb" xml:id="A02262-011-a-1110">have</w> <w lemma="bind" pos="vvn" xml:id="A02262-011-a-1120">bound</w> <pc xml:id="A02262-011-a-1130">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-011-a-1140">who</w> <w lemma="must" pos="vmb" xml:id="A02262-011-a-1150">must</w> <w lemma="his" pos="po" xml:id="A02262-011-a-1160">his</w> <w lemma="country" pos="n1" xml:id="A02262-011-a-1170" reg="Country">Countrey</w> <w lemma="free" pos="j" xml:id="A02262-011-a-1180">free</w> <pc xml:id="A02262-011-a-1190" unit="sentence">.</pc> </l> <l xml:id="A02262-e103710"> <w lemma="rebellious" pos="j" xml:id="A02262-011-a-1200">Rebellious</w> <w lemma="vassal" pos="n2" xml:id="A02262-011-a-1210">Vassals</w> <pc xml:id="A02262-011-a-1220">,</pc> <w lemma="you" pos="pn" xml:id="A02262-011-a-1230">you</w> <w lemma="have" pos="vvb" xml:id="A02262-011-a-1240">have</w> <w lemma="doom" pos="vvn" xml:id="A02262-011-a-1250" reg="doomed">doom'd</w> <w lemma="your" pos="po" xml:id="A02262-011-a-1260">your</w> <w lemma="king" pos="n1" xml:id="A02262-011-a-1270">King</w> <pc xml:id="A02262-011-a-1280" unit="sentence">.</pc> </l> <l xml:id="A02262-e103720"> <w lemma="I" pos="pns" xml:id="A02262-011-a-1290">I</w> <w lemma="know" pos="vvb" xml:id="A02262-011-a-1300">know</w> <w lemma="the" pos="d" xml:id="A02262-011-a-1310">the</w> <w lemma="impious" pos="j" xml:id="A02262-011-a-1320">impious</w> <w lemma="race" pos="n1" xml:id="A02262-011-a-1330">Race</w> <w lemma="from" pos="acp-p" xml:id="A02262-011-a-1340">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-011-a-1350">whence</w> <w lemma="you" pos="pn" xml:id="A02262-011-a-1360">you</w> <w lemma="spring" pos="vvb" xml:id="A02262-011-a-1370">spring</w> <pc xml:id="A02262-011-a-1380">,</pc> </l> <l xml:id="A02262-e103730"> <w lemma="your" pos="po" xml:id="A02262-011-a-1390">Your</w> <w lemma="savage" pos="j" xml:id="A02262-011-a-1400">savage</w> <w lemma="manner" pos="n2" xml:id="A02262-011-a-1410">manners</w> <pc xml:id="A02262-011-a-1420">,</pc> <w lemma="cruel" pos="j" xml:id="A02262-011-a-1430">cruel</w> <w lemma="ancestor" pos="n2" xml:id="A02262-011-a-1440">Ancestors</w> <pc xml:id="A02262-011-a-1450">,</pc> </l> <l n="40" xml:id="A02262-e103740"> <w lemma="who" pos="crq-ro" xml:id="A02262-011-a-1460" reg="Whom">VVhom</w> <w lemma="nature" pos="n1" xml:id="A02262-011-a-1470">Nature</w> <pc xml:id="A02262-011-a-1480">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-011-a-1490">as</w> <w lemma="her" pos="po" xml:id="A02262-011-a-1500">her</w> <w lemma="great" pos="j-s" xml:id="A02262-011-a-1510">greatest</w> <w lemma="curse" pos="n1" xml:id="A02262-011-a-1520">curse</w> <pc xml:id="A02262-011-a-1530">,</pc> <w lemma="abhor" pos="vvz" xml:id="A02262-011-a-1540">abhors</w> <pc xml:id="A02262-011-a-1550" unit="sentence">.</pc> </l> <l xml:id="A02262-e103750"> <w lemma="such" pos="d" xml:id="A02262-011-a-1560">Such</w> <pc xml:id="A02262-011-a-1570">,</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-011-a-1580">when</w> <w lemma="the" pos="d" xml:id="A02262-011-a-1590">the</w> <w lemma="tremble" pos="j_vg" xml:id="A02262-011-a-1600">trembling</w> <w lemma="boy" pos="n1" xml:id="A02262-011-a-1610">Boy</w> <w lemma="his" pos="po" xml:id="A02262-011-a-1620">his</w> <w lemma="brother" pos="n2g" xml:id="A02262-011-a-1630" reg="brothers'">brethrens</w> <w lemma="hand" pos="n2" xml:id="A02262-011-a-1640">hands</w> <pc xml:id="A02262-011-a-1650">,</pc> </l> <l xml:id="A02262-e103760"> <w lemma="their" pos="po" xml:id="A02262-011-a-1660">Their</w> <w lemma="truculent" pos="j" xml:id="A02262-011-a-1670">truculent</w> <w lemma="aspect" pos="n2" xml:id="A02262-011-a-1680">aspects</w> <pc xml:id="A02262-011-a-1690">,</pc> <w lemma="and" pos="cc" xml:id="A02262-011-a-1700">and</w> <w lemma="servile" pos="j" xml:id="A02262-011-a-1710" reg="servile">servill</w> <w lemma="band" pos="n2" xml:id="A02262-011-a-1720">bands</w> </l> <l xml:id="A02262-e103770"> <w lemma="behold" pos="vvd" xml:id="A02262-011-a-1730">Beheld</w> <pc xml:id="A02262-011-a-1740">;</pc> <w lemma="though" pos="cs" xml:id="A02262-011-a-1750">though</w> <w lemma="privy" pos="j" xml:id="A02262-011-a-1760">privy</w> <w lemma="to" pos="acp-p" xml:id="A02262-011-a-1770">to</w> <w lemma="a" pos="d" xml:id="A02262-011-a-1780">a</w> <w lemma="better" pos="j-c" xml:id="A02262-011-a-1790">better</w> <w lemma="fate" pos="n1" xml:id="A02262-011-a-1800">fate</w> <pc xml:id="A02262-011-a-1810">,</pc> </l> <l xml:id="A02262-e103780"> <w lemma="who" pos="crq-rg" xml:id="A02262-011-a-1820">Whose</w> <w lemma="providence" pos="n1" xml:id="A02262-011-a-1830">providence</w> <w lemma="be" pos="vvd" xml:id="A02262-011-a-1840">was</w> <w lemma="to" pos="acp-cs" xml:id="A02262-011-a-1850">to</w> <w lemma="reward" pos="vvi" xml:id="A02262-011-a-1860">reward</w> <w lemma="their" pos="po" xml:id="A02262-011-a-1870">their</w> <w lemma="hate" pos="n1" xml:id="A02262-011-a-1880">hate</w> <pc xml:id="A02262-011-a-1890">:</pc> </l> <l n="45" xml:id="A02262-e103790"> <w lemma="soon" pos="av" xml:id="A02262-011-a-1900">Soon</w> <w lemma="after" pos="acp-av" xml:id="A02262-011-a-1910">after</w> <pc xml:id="A02262-011-a-1920">,</pc> <w lemma="call" pos="vvn" xml:id="A02262-011-a-1930" reg="called">cal'd</w> <w lemma="to" pos="acp-p" xml:id="A02262-011-a-1940">to</w> <w lemma="Nile" pos="n1g-nn" xml:id="A02262-011-a-1950" reg="Nile's">Niles</w> <w lemma="seven" pos="crd" xml:id="A02262-011-a-1960">seven</w> <w lemma="channel" pos="j_vn" xml:id="A02262-011-a-1970" reg="channeled">channel'd</w> <w lemma="flood" pos="n1" xml:id="A02262-011-a-1980">Flood</w> <pc xml:id="A02262-011-a-1990">,</pc> </l> <l xml:id="A02262-e103800"> <w lemma="he" pos="pns" xml:id="A02262-011-a-2000">He</w> <w lemma="famine" pos="n1" xml:id="A02262-011-a-2010">famine</w> <w lemma="from" pos="acp-p" xml:id="A02262-011-a-2020">from</w> <w lemma="both" pos="d" xml:id="A02262-011-a-2030">both</w> <w lemma="land" pos="n2" xml:id="A02262-011-a-2040">Lands</w> <w lemma="expel" pos="vvd" xml:id="A02262-011-a-2050" reg="expelled">expel'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-011-a-2060">with</w> <w lemma="food" pos="n1" xml:id="A02262-011-a-2070">food</w> <pc xml:id="A02262-011-a-2080" unit="sentence">.</pc> </l> <l xml:id="A02262-e103810"> <w lemma="so" pos="av" xml:id="A02262-011-a-2090">So</w> <w lemma="your" pos="po" xml:id="A02262-011-a-2100">your</w> <w lemma="seditious" pos="j" xml:id="A02262-011-a-2110">seditious</w> <w lemma="father" pos="n2" xml:id="A02262-011-a-2120">Fathers</w> <w lemma="mutine" pos="vvd" xml:id="A02262-011-a-2130">mutined</w> </l> <l xml:id="A02262-e103820"> <w lemma="at" pos="acp-p" xml:id="A02262-011-a-2140">At</w> <w lemma="sina" pos="n1g-nn" xml:id="A02262-011-a-2150">Sina's</w> <w lemma="rock" pos="n2" xml:id="A02262-011-a-2160">rocks</w> <w lemma="against" pos="acp-p" xml:id="A02262-011-a-2170">against</w> <w lemma="their" pos="po" xml:id="A02262-011-a-2180">their</w> <w lemma="sacred" pos="j" xml:id="A02262-011-a-2190">sacred</w> <w lemma="head" pos="n1" xml:id="A02262-011-a-2200">Head</w> <pc xml:id="A02262-011-a-2210">:</pc> </l> <pb facs="11" n="15" xml:id="A02262-011-b"/> <l xml:id="A02262-e103830"> <w lemma="and" pos="cc" xml:id="A02262-011-b-0010">And</w> <w lemma="there" pos="av" xml:id="A02262-011-b-0020">there</w> <w lemma="the" pos="d" xml:id="A02262-011-b-0030">the</w> <w lemma="food" pos="n1" xml:id="A02262-011-b-0040">food</w> <w lemma="of" pos="acp-p" xml:id="A02262-011-b-0050">of</w> <w lemma="angel" pos="n2" xml:id="A02262-011-b-0060">Angels</w> <w lemma="loathe" pos="vvn" xml:id="A02262-011-b-0070" reg="loathed">loth'd</w> <pc xml:id="A02262-011-b-0080">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-011-b-0090">which</w> <w lemma="fall" pos="vvd" xml:id="A02262-011-b-0100">fell</w> </l> <l n="50" xml:id="A02262-e103840"> <w lemma="from" pos="acp-p" xml:id="A02262-011-b-0110">From</w> <w lemma="heaven" pos="n1" xml:id="A02262-011-b-0120">Heaven</w> <w lemma="in" pos="acp-p" xml:id="A02262-011-b-0130">in</w> <w lemma="shower" pos="n2" xml:id="A02262-011-b-0140" reg="showers">showres</w> <pc xml:id="A02262-011-b-0150">:</pc> <w lemma="besot" pos="vvn" xml:id="A02262-011-b-0160">besotted</w> <w lemma="Israel" pos="n1-nn" xml:id="A02262-011-b-0170">Israel</w> </l> <l xml:id="A02262-e103850"> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-011-b-0180" reg="Egypt">Aegypt</w> <w lemma="and" pos="cc" xml:id="A02262-011-b-0190">and</w> <w lemma="servitude" pos="n1" xml:id="A02262-011-b-0200">Servitude</w> <w lemma="prefer" pos="vvn" xml:id="A02262-011-b-0210" reg="preferred">prefer'd</w> <w lemma="above" pos="acp-p" xml:id="A02262-011-b-0220">above</w> </l> <l xml:id="A02262-e103860"> <w lemma="the" pos="d" xml:id="A02262-011-b-0230">The</w> <w lemma="tent" pos="n2" xml:id="A02262-011-b-0240">Tents</w> <w lemma="of" pos="acp-p" xml:id="A02262-011-b-0250">of</w> <w lemma="Moses" pos="n1-nn" xml:id="A02262-011-b-0260">Moses</w> <pc xml:id="A02262-011-b-0270">,</pc> <w lemma="and" pos="cc" xml:id="A02262-011-b-0280">and</w> <w lemma="their" pos="po" xml:id="A02262-011-b-0290">their</w> <w lemma="country" pos="n1g" xml:id="A02262-011-b-0300" reg="country's">Countries</w> <w lemma="love" pos="n1" xml:id="A02262-011-b-0310">love</w> <pc xml:id="A02262-011-b-0320" unit="sentence">.</pc> </l> <l xml:id="A02262-e103870"> <w lemma="what" pos="crq-q" xml:id="A02262-011-b-0330">What</w> <w lemma="number" pos="n2" xml:id="A02262-011-b-0340">numbers</w> <pc xml:id="A02262-011-b-0350">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-011-b-0360">with</w> <w lemma="prophetic" pos="j" xml:id="A02262-011-b-0370" reg="prophetic">prophetick</w> <w lemma="rapture" pos="n2" xml:id="A02262-011-b-0380">Raptures</w> <w lemma="fill" pos="vvn" xml:id="A02262-011-b-0390" reg="filled">fill'd</w> <pc xml:id="A02262-011-b-0400">,</pc> </l> <l xml:id="A02262-e103880"> <w lemma="have" pos="vvb" xml:id="A02262-011-b-0410">Have</w> <w lemma="you" pos="pn" xml:id="A02262-011-b-0420">you</w> <pc xml:id="A02262-011-b-0430">,</pc> <w lemma="and" pos="cc" xml:id="A02262-011-b-0440">and</w> <w lemma="yet" pos="av" xml:id="A02262-011-b-0450">yet</w> <w lemma="not" pos="xx" xml:id="A02262-011-b-0460">not</w> <w lemma="unrevenged" pos="j" xml:id="A02262-011-b-0470">unrevenged</w> <pc xml:id="A02262-011-b-0480">,</pc> <w lemma="kill" pos="vvn" xml:id="A02262-011-b-0490" reg="killed">kill'd</w> <pc xml:id="A02262-011-b-0500" unit="sentence">!</pc> </l> <l n="55" xml:id="A02262-e103890"> <w lemma="Memphis" pos="n1-nn" xml:id="A02262-011-b-0510">Memphis</w> <pc xml:id="A02262-011-b-0520">,</pc> <w lemma="devour" pos="vvg" xml:id="A02262-011-b-0530">devouring</w> <w lemma="desert" pos="n2" xml:id="A02262-011-b-0540" reg="Deserts">Desarts</w> <pc xml:id="A02262-011-b-0550">,</pc> <w lemma="civil" pos="j" xml:id="A02262-011-b-0560" reg="Civil">Civill</w> <w lemma="war" pos="n2" xml:id="A02262-011-b-0570">wars</w> <pc xml:id="A02262-011-b-0580">,</pc> </l> <l xml:id="A02262-e103900"> <w lemma="oft" pos="av" xml:id="A02262-011-b-0590">Oft</w> <w lemma="foreign" pos="j" xml:id="A02262-011-b-0600" reg="foreign">forreign</w> <w lemma="yoke" pos="n2" xml:id="A02262-011-b-0610">Yokes</w> <pc xml:id="A02262-011-b-0620">,</pc> <w lemma="assyrian" pos="j-nn" xml:id="A02262-011-b-0630">Assyrian</w> <w lemma="conqueror" pos="n2" xml:id="A02262-011-b-0640" reg="Conquerors">Conquerars</w> <pc xml:id="A02262-011-b-0650">,</pc> </l> <l xml:id="A02262-e103910"> <w lemma="great" pos="j" xml:id="A02262-011-b-0660">Great</w> <w lemma="Pompey" pos="n1g-nn" xml:id="A02262-011-b-0670" reg="Pompey's">Pompeys</w> <w lemma="eagle" pos="n2" xml:id="A02262-011-b-0680">Eagles</w> <pc xml:id="A02262-011-b-0690">,</pc> <w lemma="sacred" pos="j" xml:id="A02262-011-b-0700">sacred</w> <w lemma="rite" pos="n2" xml:id="A02262-011-b-0710">Rites</w> <w lemma="profane" pos="vvn" xml:id="A02262-011-b-0720" reg="profaned">profan'd</w> <pc xml:id="A02262-011-b-0730">,</pc> </l> <l xml:id="A02262-e103920"> <w lemma="your" pos="po" xml:id="A02262-011-b-0740">Your</w> <w lemma="temple" pos="n1" xml:id="A02262-011-b-0750">Temple</w> <w lemma="sack" pos="vvn" xml:id="A02262-011-b-0760" reg="sacked">sackt</w> <pc xml:id="A02262-011-b-0770">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-011-b-0780">with</w> <w lemma="slaughter" pos="j_vn" xml:id="A02262-011-b-0790">slaughtered</w> <w lemma="Levite" pos="n2-nn" xml:id="A02262-011-b-0800">Levites</w> <w lemma="stain" pos="vvd" xml:id="A02262-011-b-0810" reg="stained">stain'd</w> <pc xml:id="A02262-011-b-0820">;</pc> </l> <l xml:id="A02262-e103930"> <w lemma="be" pos="vvb" xml:id="A02262-011-b-0830">Are</w> <w lemma="all" pos="d" xml:id="A02262-011-b-0840">all</w> <w lemma="forget" pos="vvn" xml:id="A02262-011-b-0850">forgot</w> <pc xml:id="A02262-011-b-0860" unit="sentence">?</pc> <w lemma="yet" pos="av" xml:id="A02262-011-b-0870">Yet</w> <w lemma="worse" pos="j-c" xml:id="A02262-011-b-0880">worse</w> <w lemma="attend" pos="vvb" xml:id="A02262-011-b-0890">attend</w> <w lemma="your" pos="po" xml:id="A02262-011-b-0900">your</w> <w lemma="hate" pos="n1" xml:id="A02262-011-b-0910">Hate</w> <pc xml:id="A02262-011-b-0920" unit="sentence">.</pc> </l> <l n="60" xml:id="A02262-e103940"> <w lemma="o" pos="uh" xml:id="A02262-011-b-0930">O</w> <w lemma="that" pos="cs" xml:id="A02262-011-b-0940">that</w> <w lemma="I" pos="pns" xml:id="A02262-011-b-0950">I</w> <w lemma="be" pos="vvd" xml:id="A02262-011-b-0960">were</w> <w lemma="the" pos="d" xml:id="A02262-011-b-0970">the</w> <w lemma="minister" pos="n1" xml:id="A02262-011-b-0980">Minister</w> <w lemma="of" pos="acp-p" xml:id="A02262-011-b-0990">of</w> <w lemma="fate" pos="n1" xml:id="A02262-011-b-1000">Fate</w> <pc xml:id="A02262-011-b-1010" unit="sentence">!</pc> </l> <l xml:id="A02262-e103950"> <w lemma="I" pos="pns" xml:id="A02262-011-b-1020">I</w> <w lemma="then" pos="av" xml:id="A02262-011-b-1030">then</w> <w lemma="will" pos="vmd" xml:id="A02262-011-b-1040">would</w> <w lemma="tear" pos="vvi" xml:id="A02262-011-b-1050" reg="tear">teare</w> <w lemma="your" pos="po" xml:id="A02262-011-b-1060">your</w> <w lemma="guilty" pos="j" xml:id="A02262-011-b-1070">guilty</w> <w lemma="building" pos="n2" xml:id="A02262-011-b-1080">buildings</w> <w lemma="down" pos="acp-av" xml:id="A02262-011-b-1090">down</w> <pc xml:id="A02262-011-b-1100">,</pc> </l> <l xml:id="A02262-e103960"> <w lemma="and" pos="cc" xml:id="A02262-011-b-1110">And</w> <w lemma="in" pos="acp-p" xml:id="A02262-011-b-1120">in</w> <w lemma="a" pos="d" xml:id="A02262-011-b-1130">a</w> <w lemma="crimson" pos="j" xml:id="A02262-011-b-1140">crimson</w> <w lemma="sea" pos="n1" xml:id="A02262-011-b-1150">Sea</w> <w lemma="their" pos="po" xml:id="A02262-011-b-1160">their</w> <w lemma="ruin" pos="n2" xml:id="A02262-011-b-1170" reg="ruins">ruines</w> <w lemma="drown" pos="vvi" xml:id="A02262-011-b-1180">drown</w> <pc xml:id="A02262-011-b-1190" unit="sentence">.</pc> </l> <l xml:id="A02262-e103970"> <w lemma="witness" pos="vvb" xml:id="A02262-011-b-1200" reg="Witness">Witnesse</w> <w lemma="you" pos="pn" xml:id="A02262-011-b-1210">you</w> <w lemma="grove" pos="n2" xml:id="A02262-011-b-1220">Groves</w> <pc xml:id="A02262-011-b-1230">,</pc> <w lemma="late" pos="av_j" xml:id="A02262-011-b-1240">late</w> <w lemma="conscious" pos="j" xml:id="A02262-011-b-1250">conscious</w> <w lemma="to" pos="acp-p" xml:id="A02262-011-b-1260">to</w> <w lemma="our" pos="po" xml:id="A02262-011-b-1270">our</w> <w lemma="care" pos="n2" xml:id="A02262-011-b-1280">cares</w> <pc xml:id="A02262-011-b-1290">,</pc> </l> <l xml:id="A02262-e103980"> <w lemma="where" pos="crq-cs" xml:id="A02262-011-b-1300">Where</w> <w lemma="Christ" pos="n1-nn" xml:id="A02262-011-b-1310">Christ</w> <w lemma="with" pos="acp-p" xml:id="A02262-011-b-1320">with</w> <w lemma="tear" pos="n2" xml:id="A02262-011-b-1330">tears</w> <w lemma="pour" pos="vvn" xml:id="A02262-011-b-1340" reg="poured">pour'd</w> <w lemma="forth" pos="av" xml:id="A02262-011-b-1350">forth</w> <w lemma="his" pos="po" xml:id="A02262-011-b-1360">his</w> <w lemma="funeral" pos="n1" xml:id="A02262-011-b-1370">funeral</w> <w lemma="prayer" pos="n2" xml:id="A02262-011-b-1380" reg="prayers">praiers</w> <pc xml:id="A02262-011-b-1390">,</pc> </l> <l n="65" xml:id="A02262-e103990"> <w lemma="how" pos="crq-cs" xml:id="A02262-011-b-1400">How</w> <w lemma="I" pos="pns" xml:id="A02262-011-b-1410">I</w> <w lemma="revenge" pos="vvb" xml:id="A02262-011-b-1420">revenge</w> <w lemma="pursue" pos="vvd" xml:id="A02262-011-b-1430" reg="pursued">pursu'd</w> <pc xml:id="A02262-011-b-1440">;</pc> <w lemma="and" pos="cc" xml:id="A02262-011-b-1450">and</w> <w lemma="with" pos="acp-p" xml:id="A02262-011-b-1460">with</w> <w lemma="their" pos="po" xml:id="A02262-011-b-1470">their</w> <w lemma="blood" pos="n1" xml:id="A02262-011-b-1480" reg="blood">bloud</w> </l> <l xml:id="A02262-e104000"> <w lemma="will" pos="vmd" xml:id="A02262-011-b-1490">Would</w> <w lemma="have" pos="vvi" xml:id="A02262-011-b-1500">have</w> <w lemma="augment" pos="vvn" xml:id="A02262-011-b-1510">augmented</w> <w lemma="cedron" pos="n1g-nn" xml:id="A02262-011-b-1520">Cedrons</w> <w lemma="murmur" pos="vvg" xml:id="A02262-011-b-1530">murmuring</w> <w lemma="flood" pos="n1" xml:id="A02262-011-b-1540" reg="Flood">Floud</w> <pc xml:id="A02262-011-b-1550">:</pc> </l> <l xml:id="A02262-e104010"> <w lemma="but" pos="acp-cc" xml:id="A02262-011-b-1560">But</w> <w lemma="he" pos="pns" xml:id="A02262-011-b-1570">he</w> <pc xml:id="A02262-011-b-1580">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-011-b-1590">for</w> <w lemma="who" pos="crq-ro" xml:id="A02262-011-b-1600">whom</w> <w lemma="I" pos="pns" xml:id="A02262-011-b-1610">I</w> <w lemma="strike" pos="vvd" xml:id="A02262-011-b-1620">struck</w> <pc xml:id="A02262-011-b-1630">,</pc> <w lemma="reprove" pos="vvd" xml:id="A02262-011-b-1640" reg="reproved">reproov'd</w> <w lemma="the" pos="d" xml:id="A02262-011-b-1650">the</w> <w lemma="blow" pos="n1" xml:id="A02262-011-b-1660">blow</w> <pc xml:id="A02262-011-b-1670">;</pc> </l> <l xml:id="A02262-e104020"> <w lemma="and" pos="cc" xml:id="A02262-011-b-1680">And</w> <w lemma="follow" pos="vvg" xml:id="A02262-011-b-1690">following</w> <w lemma="his" pos="po" xml:id="A02262-011-b-1700">his</w> <w lemma="own" pos="d" xml:id="A02262-011-b-1710">own</w> <w lemma="precept" pos="n1" xml:id="A02262-011-b-1720">Precept</w> <pc xml:id="A02262-011-b-1730">,</pc> <w lemma="cure" pos="vvn" xml:id="A02262-011-b-1740" reg="cured">cur'd</w> <w lemma="his" pos="po" xml:id="A02262-011-b-1750">his</w> <w lemma="foe" pos="n1" xml:id="A02262-011-b-1760">foe</w> <pc xml:id="A02262-011-b-1770" unit="sentence">.</pc> </l> <l xml:id="A02262-e104030"> <w lemma="for" pos="acp-p" xml:id="A02262-011-b-1780">For</w> <w lemma="Malchus" pos="n1-nn" xml:id="A02262-011-b-1790">Malchus</w> <pc xml:id="A02262-011-b-1800">,</pc> <w lemma="rush" pos="vvg" xml:id="A02262-011-b-1810">rushing</w> <w lemma="on" pos="acp-av" xml:id="A02262-011-b-1820">on</w> <w lemma="in" pos="acp-p" xml:id="A02262-011-b-1830">in</w> <w lemma="front" pos="n1" xml:id="A02262-011-b-1840">front</w> <w lemma="of" pos="acp-p" xml:id="A02262-011-b-1850">of</w> <w lemma="all" pos="d" xml:id="A02262-011-b-1860">all</w> <pc xml:id="A02262-011-b-1870">,</pc> </l> <l n="70" xml:id="A02262-e104040"> <w lemma="perceive" pos="vvg" xml:id="A02262-011-b-1880">Perceiving</w> <w lemma="part" pos="n1" xml:id="A02262-011-b-1890">part</w> <w lemma="of" pos="acp-p" xml:id="A02262-011-b-1900">of</w> <w lemma="he" pos="png" xml:id="A02262-011-b-1910">his</w> <pc xml:id="A02262-011-b-1920">,</pc> <w lemma="without" pos="acp-av" xml:id="A02262-011-b-1930" reg="without">with-out</w> <w lemma="he" pos="pno" xml:id="A02262-011-b-1940">him</w> <pc xml:id="A02262-011-b-1950">,</pc> <w lemma="fall" pos="vvb" xml:id="A02262-011-b-1960">fall</w> <pc xml:id="A02262-011-b-1970">,</pc> </l> <l xml:id="A02262-e104050"> <w lemma="search" pos="vvd" xml:id="A02262-011-b-1980" reg="Searched">Searcht</w> <w lemma="with" pos="acp-p" xml:id="A02262-011-b-1990">with</w> <w lemma="his" pos="po" xml:id="A02262-011-b-2000">his</w> <w lemma="flame" pos="j_vg" xml:id="A02262-011-b-2010">flaming</w> <w lemma="brand" pos="n1" xml:id="A02262-011-b-2020">brand</w> <pc xml:id="A02262-011-b-2030">:</pc> <w lemma="the" pos="d" xml:id="A02262-011-b-2040">the</w> <w lemma="bleed" pos="j_vg" xml:id="A02262-011-b-2050">bleeding</w> <w lemma="ear" pos="n1" xml:id="A02262-011-b-2060" reg="ear">eare</w> </l> <l xml:id="A02262-e104060"> <w lemma="see" pos="vvb" xml:id="A02262-011-b-2070">See</w> <w lemma="on" pos="acp-p" xml:id="A02262-011-b-2080">on</w> <w lemma="the" pos="d" xml:id="A02262-011-b-2090">the</w> <w lemma="earth" pos="n1" xml:id="A02262-011-b-2100">earth</w> <pc xml:id="A02262-011-b-2110">,</pc> <w lemma="revenge" pos="n1" xml:id="A02262-011-b-2120">revenge</w> <w lemma="subdue" pos="vvd" xml:id="A02262-011-b-2130" reg="subdued">subdu'd</w> <w lemma="his" pos="po" xml:id="A02262-011-b-2140">his</w> <w lemma="fear" pos="n1" xml:id="A02262-011-b-2150" reg="fear">feare</w> <pc xml:id="A02262-011-b-2160">;</pc> </l> <l xml:id="A02262-e104070"> <w lemma="who" pos="crq-r" xml:id="A02262-011-b-2170">Who</w> <w lemma="loud" pos="av_j" xml:id="A02262-011-b-2180" reg="loudly">lowdly</w> <w lemma="roar" pos="vvg" xml:id="A02262-011-b-2190">roaring</w> <w lemma="shake" pos="vvd" xml:id="A02262-011-b-2200">shook</w> <w lemma="his" pos="po" xml:id="A02262-011-b-2210">his</w> <w lemma="threaten" pos="j_vn" xml:id="A02262-011-b-2220" reg="threatened">threatned</w> <w lemma="band" pos="n2" xml:id="A02262-011-b-2230">bands</w> <pc xml:id="A02262-011-b-2240">,</pc> </l> <l xml:id="A02262-e104080"> <w lemma="and" pos="cc" xml:id="A02262-011-b-2250">And</w> <w lemma="straight" pos="av_j" xml:id="A02262-011-b-2260" reg="straight">streight</w> <w lemma="encounter" pos="vvn" xml:id="A02262-011-b-2270" reg="encountered">incountred</w> <w lemma="those" pos="d" xml:id="A02262-011-b-2280">those</w> <w lemma="all-healing" pos="j" xml:id="A02262-011-b-2290">all-healing</w> <w lemma="hand" pos="n2" xml:id="A02262-011-b-2300">hands</w> <pc xml:id="A02262-011-b-2310">:</pc> </l> <pb facs="12" n="16" xml:id="A02262-012-a"/> <l n="75" xml:id="A02262-e104090"> <w lemma="they" pos="pns" xml:id="A02262-012-a-0010">They</w> <w lemma="to" pos="acp-p" xml:id="A02262-012-a-0020">to</w> <w lemma="his" pos="po" xml:id="A02262-012-a-0030">his</w> <w lemma="head" pos="n1" xml:id="A02262-012-a-0040">Head</w> <w lemma="that" pos="cs" xml:id="A02262-012-a-0050">that</w> <w lemma="ornament" pos="n1" xml:id="A02262-012-a-0060">Ornament</w> <w lemma="restore" pos="vvn" xml:id="A02262-012-a-0070" reg="restored">restor'd</w> <pc xml:id="A02262-012-a-0080">,</pc> </l> <l xml:id="A02262-e104100"> <w lemma="and" pos="cc" xml:id="A02262-012-a-0090">And</w> <w lemma="benefit" pos="n2" xml:id="A02262-012-a-0100">benefits</w> <w lemma="for" pos="acp-p" xml:id="A02262-012-a-0110">for</w> <w lemma="injury" pos="n2" xml:id="A02262-012-a-0120">injuries</w> <w lemma="afford" pos="vvb" xml:id="A02262-012-a-0130" reg="afford">affor'd</w> <pc xml:id="A02262-012-a-0140" unit="sentence">.</pc> </l> <l xml:id="A02262-e104110"> <w lemma="but" pos="acp-cc" xml:id="A02262-012-a-0150">But</w> <w lemma="oh" pos="uh" xml:id="A02262-012-a-0160" reg="Oh">O</w> <w lemma="blind" pos="j" xml:id="A02262-012-a-0170" reg="blind">blinde</w> <w lemma="mischief" pos="n1" xml:id="A02262-012-a-0180">Mischief</w> <pc xml:id="A02262-012-a-0190" unit="sentence">!</pc> <w lemma="ay" pos="uh" xml:id="A02262-012-a-0200" reg="ay">I</w> <pc xml:id="A02262-012-a-0210">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-012-a-0220">who</w> <w lemma="give" pos="vvd" xml:id="A02262-012-a-0230">gave</w> <w lemma="the" pos="d" xml:id="A02262-012-a-0240">the</w> <w lemma="wound" pos="n1" xml:id="A02262-012-a-0250">Wound</w> <pc xml:id="A02262-012-a-0260">,</pc> </l> <l xml:id="A02262-e104120"> <w lemma="be" pos="vvm" xml:id="A02262-012-a-0270">Am</w> <w lemma="leave" pos="vvn" xml:id="A02262-012-a-0280">left</w> <w lemma="at" pos="acp-p" xml:id="A02262-012-a-0290">at</w> <w lemma="large" pos="j" xml:id="A02262-012-a-0300">large</w> <pc xml:id="A02262-012-a-0310">;</pc> <w lemma="and" pos="cc" xml:id="A02262-012-a-0320">and</w> <w lemma="he" pos="pns" xml:id="A02262-012-a-0330">he</w> <pc xml:id="A02262-012-a-0340">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-012-a-0350">who</w> <w lemma="heal" pos="vvn" xml:id="A02262-012-a-0360" reg="healed">heal'd</w> <w lemma="it" pos="pn" xml:id="A02262-012-a-0370">it</w> <pc xml:id="A02262-012-a-0380">,</pc> <w lemma="bind" pos="vvn" xml:id="A02262-012-a-0390">bound</w> <pc xml:id="A02262-012-a-0400" unit="sentence">.</pc> </l> <l xml:id="A02262-e104130"> <w lemma="o" pos="uh" xml:id="A02262-012-a-0410">O</w> <w lemma="Peter" pos="n1-nn" xml:id="A02262-012-a-0420" rendition="#hi">Peter</w> <pc xml:id="A02262-012-a-0430" rendition="#hi">,</pc> <w lemma="can" pos="vm2" xml:id="A02262-012-a-0440">canst</w> <w lemma="thou" pos="pns" xml:id="A02262-012-a-0450">thou</w> <w lemma="yet" pos="av" xml:id="A02262-012-a-0460">yet</w> <w lemma="forbear" pos="vvi" xml:id="A02262-012-a-0470" reg="forbear">forbeare</w> <w lemma="to" pos="acp-cs" xml:id="A02262-012-a-0480">to</w> <w lemma="throw" pos="vvi" xml:id="A02262-012-a-0490">throw</w> </l> <l n="80" xml:id="A02262-e104140"> <w lemma="thy" pos="po" xml:id="A02262-012-a-0500">Thy</w> <w lemma="body" pos="n1" xml:id="A02262-012-a-0510">body</w> <w lemma="on" pos="acp-p" xml:id="A02262-012-a-0520">on</w> <w lemma="the" pos="d" xml:id="A02262-012-a-0530">the</w> <w lemma="weapon" pos="n2" xml:id="A02262-012-a-0540">weapons</w> <w lemma="of" pos="acp-p" xml:id="A02262-012-a-0550">of</w> <w lemma="the" pos="d" xml:id="A02262-012-a-0560">the</w> <w lemma="foe" pos="n1" xml:id="A02262-012-a-0570">Foe</w> <pc xml:id="A02262-012-a-0580" unit="sentence">!</pc> </l> <l xml:id="A02262-e104150"> <w lemma="if" pos="cs" xml:id="A02262-012-a-0590">If</w> <w lemma="thou" pos="pns" xml:id="A02262-012-a-0600">thou</w> <w lemma="will" pos="vmd2" xml:id="A02262-012-a-0610" reg="wouldst">would'st</w> <w lemma="vindicate" pos="vvi" xml:id="A02262-012-a-0620">vindicate</w> <w lemma="thy" pos="po" xml:id="A02262-012-a-0630">thy</w> <w lemma="lord" pos="n1" xml:id="A02262-012-a-0640">Lord</w> <pc xml:id="A02262-012-a-0650">,</pc> <w lemma="begin" pos="vvb" xml:id="A02262-012-a-0660">begin</w> </l> <l xml:id="A02262-e104160"> <w lemma="first" pos="ord" xml:id="A02262-012-a-0670">First</w> <w lemma="with" pos="acp-p" xml:id="A02262-012-a-0680">with</w> <w lemma="thyself" pos="px" xml:id="A02262-012-a-0690" reg="thyself">thy selfe</w> <pc xml:id="A02262-012-a-0700">,</pc> <w lemma="and" pos="cc" xml:id="A02262-012-a-0710">and</w> <w lemma="punish" pos="vvi" xml:id="A02262-012-a-0720">punish</w> <w lemma="thy" pos="po" xml:id="A02262-012-a-0730">thy</w> <w lemma="own" pos="d" xml:id="A02262-012-a-0740">own</w> <w lemma="sin" pos="n1" xml:id="A02262-012-a-0750">Sin</w> <pc xml:id="A02262-012-a-0760" unit="sentence">.</pc> </l> <l xml:id="A02262-e104170"> <w lemma="thou" pos="pns" xml:id="A02262-012-a-0770">Thou</w> <w lemma="that" pos="cs" xml:id="A02262-012-a-0780">that</w> <w lemma="dare" pos="vv2" xml:id="A02262-012-a-0790">dar'st</w> <w lemma="menace" pos="vvi" xml:id="A02262-012-a-0800">menace</w> <w lemma="army" pos="n2" xml:id="A02262-012-a-0810">armies</w> <pc xml:id="A02262-012-a-0820">,</pc> <w lemma="thou" pos="pns" xml:id="A02262-012-a-0830">thou</w> <w lemma="that" pos="cs" xml:id="A02262-012-a-0840">that</w> <w lemma="be" pos="vv2" xml:id="A02262-012-a-0850">art</w> </l> <l xml:id="A02262-e104180"> <w lemma="fierce" pos="j" xml:id="A02262-012-a-0860">Fierce</w> <pc xml:id="A02262-012-a-0870">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-012-a-0880">as</w> <w lemma="a" pos="d" xml:id="A02262-012-a-0890">a</w> <w lemma="midian" pos="j-nn" xml:id="A02262-012-a-0900">Midian</w> <w lemma="tiger" pos="n1" xml:id="A02262-012-a-0910" reg="Tiger">Tyger</w> <pc xml:id="A02262-012-a-0920">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-012-a-0930">of</w> <w lemma="a" pos="d" xml:id="A02262-012-a-0940">a</w> <w lemma="heart" pos="n1" xml:id="A02262-012-a-0950">heart</w> </l> <l n="85" xml:id="A02262-e104190"> <w lemma="invincible" pos="j" xml:id="A02262-012-a-0960">Invincible</w> <pc xml:id="A02262-012-a-0970">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-012-a-0980">nor</w> <w lemma="know" pos="vvz" xml:id="A02262-012-a-0990">knows</w> <w lemma="what" pos="crq-r" xml:id="A02262-012-a-1000">what</w> <w lemma="it" pos="pn" xml:id="A02262-012-a-1010" type="contract1" reg="'t">'t</w> <w xml:id="A02262-012-a-1010c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="to" pos="acp-cs" xml:id="A02262-012-a-1020">to</w> <w lemma="dread" pos="vvi" xml:id="A02262-012-a-1030">dread</w> <pc xml:id="A02262-012-a-1040">;</pc> </l> <l xml:id="A02262-e104200"> <w lemma="with" pos="acp-p" xml:id="A02262-012-a-1050" reg="With">VVith</w> <w lemma="fortune" pos="n1" xml:id="A02262-012-a-1060">Fortune</w> <pc xml:id="A02262-012-a-1070">,</pc> <w lemma="at" pos="acp-p" xml:id="A02262-012-a-1080">at</w> <w lemma="the" pos="d" xml:id="A02262-012-a-1090">the</w> <w lemma="first" pos="ord" xml:id="A02262-012-a-1100">first</w> <w lemma="encounter" pos="n1" xml:id="A02262-012-a-1110" reg="encounter">incounter</w> <pc xml:id="A02262-012-a-1120">,</pc> <w lemma="flee" pos="vvd" xml:id="A02262-012-a-1130">fled</w> <pc xml:id="A02262-012-a-1140" unit="sentence">.</pc> </l> <l xml:id="A02262-e104210"> <w lemma="a" pos="d" xml:id="A02262-012-a-1150">A</w> <w lemma="fugitive" pos="n1_j" xml:id="A02262-012-a-1160">Fugitive</w> <pc xml:id="A02262-012-a-1170">,</pc> <w lemma="a" pos="d" xml:id="A02262-012-a-1180">a</w> <w lemma="rebel" pos="n1" xml:id="A02262-012-a-1190">Rebel</w> <pc xml:id="A02262-012-a-1200">;</pc> <w lemma="one" pos="pi" xml:id="A02262-012-a-1210">one</w> <w lemma="that" pos="cs" xml:id="A02262-012-a-1220">that</w> <w lemma="have" pos="vvz" xml:id="A02262-012-a-1230">hath</w> </l> <l xml:id="A02262-e104220"> <w lemma="all" pos="d" xml:id="A02262-012-a-1240">All</w> <w lemma="crime" pos="n2" xml:id="A02262-012-a-1250">crimes</w> <w lemma="commit" pos="vvn" xml:id="A02262-012-a-1260">committed</w> <w lemma="in" pos="acp-p" xml:id="A02262-012-a-1270">in</w> <w lemma="this" pos="d" xml:id="A02262-012-a-1280">this</w> <w lemma="breach" pos="n1" xml:id="A02262-012-a-1290">breach</w> <w lemma="of" pos="acp-p" xml:id="A02262-012-a-1300">of</w> <w lemma="faith" pos="n1" xml:id="A02262-012-a-1310">faith</w> <pc xml:id="A02262-012-a-1320" unit="sentence">.</pc> </l> <l xml:id="A02262-e104230"> <w lemma="who" pos="crq-r" xml:id="A02262-012-a-1330" reg="Who">VVho</w> <w lemma="tower" pos="vvg" xml:id="A02262-012-a-1340" reg="towering">towring</w> <w lemma="hope" pos="n2" xml:id="A02262-012-a-1350">hopes</w> <w lemma="on" pos="acp-p" xml:id="A02262-012-a-1360">on</w> <w lemma="his" pos="po" xml:id="A02262-012-a-1370">his</w> <w lemma="own" pos="d" xml:id="A02262-012-a-1380">own</w> <w lemma="strength" pos="n1" xml:id="A02262-012-a-1390">strength</w> <w lemma="erect" pos="vvz" xml:id="A02262-012-a-1400">erects</w> <pc xml:id="A02262-012-a-1410">,</pc> </l> <l n="90" xml:id="A02262-e104240"> <w lemma="nor" pos="cc-x" xml:id="A02262-012-a-1420">Nor</w> <w lemma="the" pos="d" xml:id="A02262-012-a-1430">the</w> <w lemma="self-flattering" pos="j" xml:id="A02262-012-a-1440" reg="self-flattering">selfe-flattering</w> <w lemma="mind" pos="n2" xml:id="A02262-012-a-1450" reg="Minds">Mindes</w> <w lemma="deceit" pos="n1" xml:id="A02262-012-a-1460">deceit</w> <w lemma="suspect" pos="vvz" xml:id="A02262-012-a-1470">suspects</w> <pc xml:id="A02262-012-a-1480">,</pc> </l> <l xml:id="A02262-e104250"> <w lemma="but" pos="acp-cc" xml:id="A02262-012-a-1490">But</w> <w lemma="his" pos="po" xml:id="A02262-012-a-1500">his</w> <w lemma="vain" pos="j" xml:id="A02262-012-a-1510" reg="vain">vaine</w> <w lemma="virtue" pos="n1" xml:id="A02262-012-a-1520" reg="Virtue">Vertue</w> <w lemma="trust" pos="vvi" xml:id="A02262-012-a-1530">trust</w> <pc xml:id="A02262-012-a-1540">;</pc> <w lemma="let" pos="vvb" xml:id="A02262-012-a-1550">let</w> <w lemma="he" pos="pno" xml:id="A02262-012-a-1560">him</w> <w lemma="in" pos="acp-p" xml:id="A02262-012-a-1570">in</w> <w lemma="i" pos="pno" xml:id="A02262-012-a-1580">me</w> </l> <l xml:id="A02262-e104260"> <w lemma="the" pos="d" xml:id="A02262-012-a-1590">The</w> <w lemma="sad" pos="j" xml:id="A02262-012-a-1600">sad</w> <w lemma="example" pos="n1" xml:id="A02262-012-a-1610">example</w> <w lemma="of" pos="acp-p" xml:id="A02262-012-a-1620">of</w> <w lemma="his" pos="po" xml:id="A02262-012-a-1630">his</w> <w lemma="frailty" pos="n1" xml:id="A02262-012-a-1640">frailty</w> <w lemma="see" pos="vvi" xml:id="A02262-012-a-1650">see</w> <pc xml:id="A02262-012-a-1660">:</pc> </l> <l xml:id="A02262-e104270"> <w lemma="from" pos="acp-p" xml:id="A02262-012-a-1670">From</w> <w lemma="slippery" pos="j" xml:id="A02262-012-a-1680">slippery</w> <w lemma="height" pos="n2" xml:id="A02262-012-a-1690">heights</w> <w lemma="how" pos="crq-cs" xml:id="A02262-012-a-1700">how</w> <w lemma="prone" pos="av_j" xml:id="A02262-012-a-1710" reg="prone">pronely</w> <w lemma="mortal" pos="n2_j" xml:id="A02262-012-a-1720">Mortals</w> <w lemma="slide" pos="vvb" xml:id="A02262-012-a-1730">slide</w> <pc xml:id="A02262-012-a-1740">;</pc> </l> <l xml:id="A02262-e104280"> <w lemma="their" pos="po" xml:id="A02262-012-a-1750">Their</w> <w lemma="heady" pos="j" xml:id="A02262-012-a-1760">heady</w> <w lemma="error" pos="n2" xml:id="A02262-012-a-1770">errors</w> <w lemma="punish" pos="vvg" xml:id="A02262-012-a-1780">punishing</w> <w lemma="their" pos="po" xml:id="A02262-012-a-1790">their</w> <w lemma="pride" pos="n1" xml:id="A02262-012-a-1800">pride</w> <pc xml:id="A02262-012-a-1810" unit="sentence">.</pc> </l> <l n="95" xml:id="A02262-e104290"> <w lemma="what" pos="crq-q" xml:id="A02262-012-a-1820" reg="What">VVhat</w> <w lemma="can" pos="vmb" xml:id="A02262-012-a-1830">can</w> <w lemma="I" pos="pns" xml:id="A02262-012-a-1840">I</w> <w lemma="add" pos="vvi" xml:id="A02262-012-a-1850" reg="add">adde</w> <w lemma="to" pos="acp-p" xml:id="A02262-012-a-1860">to</w> <w lemma="these" pos="d" xml:id="A02262-012-a-1870">these</w> <w lemma="misdeed" pos="n2" xml:id="A02262-012-a-1880">misdeeds</w> <w lemma="of" pos="acp-p" xml:id="A02262-012-a-1890">of</w> <w lemma="i" pos="png" xml:id="A02262-012-a-1900">mine</w> <pc xml:id="A02262-012-a-1910" unit="sentence">!</pc> </l> <l xml:id="A02262-e104300"> <w lemma="who" pos="crq-r" xml:id="A02262-012-a-1920" reg="Who">VVho</w> <w lemma="have" pos="vvb" xml:id="A02262-012-a-1930">have</w> <w lemma="defile" pos="vvn" xml:id="A02262-012-a-1940" reg="defiled">defil'd</w> <w lemma="the" pos="d" xml:id="A02262-012-a-1950">the</w> <w lemma="water" pos="n1" xml:id="A02262-012-a-1960">water</w> <pc xml:id="A02262-012-a-1970">,</pc> <w lemma="bread" pos="n1" xml:id="A02262-012-a-1980">bread</w> <pc xml:id="A02262-012-a-1990">,</pc> <w lemma="and" pos="cc" xml:id="A02262-012-a-2000">and</w> <w lemma="wine" pos="n1" xml:id="A02262-012-a-2010">wine</w> <pc xml:id="A02262-012-a-2020">,</pc> </l> <l xml:id="A02262-e104310"> <w lemma="with" pos="acp-p" xml:id="A02262-012-a-2030" reg="With">VVith</w> <w lemma="my" pos="po" xml:id="A02262-012-a-2040">my</w> <w lemma="abhor" pos="j_vn" xml:id="A02262-012-a-2050" reg="abhorred">abhor'd</w> <w lemma="defection" pos="n1" xml:id="A02262-012-a-2060">defection</w> <pc xml:id="A02262-012-a-2070" unit="sentence">!</pc> <w lemma="o" pos="uh" xml:id="A02262-012-a-2080">O</w> <pc xml:id="A02262-012-a-2090">,</pc> <w lemma="can" pos="vmd" xml:id="A02262-012-a-2100">could</w> <w lemma="I" pos="pns" xml:id="A02262-012-a-2110">I</w> </l> <l xml:id="A02262-e104320"> <w lemma="those" pos="d" xml:id="A02262-012-a-2120">Those</w> <w lemma="lip" pos="n2" xml:id="A02262-012-a-2130">lips</w> <w lemma="pollute" pos="vvi" xml:id="A02262-012-a-2140">pollute</w> <w lemma="with" pos="acp-p" xml:id="A02262-012-a-2150">with</w> <w lemma="wilful" pos="j" xml:id="A02262-012-a-2160" reg="wilful">wilfull</w> <w lemma="perjury" pos="n1" xml:id="A02262-012-a-2170">perjury</w> <pc xml:id="A02262-012-a-2180">,</pc> </l> <l xml:id="A02262-e104330"> <w lemma="but" pos="acp-cc" xml:id="A02262-012-a-2190">But</w> <w lemma="new" pos="av_j" xml:id="A02262-012-a-2200">newly</w> <w lemma="feast" pos="vvn" xml:id="A02262-012-a-2210">feasted</w> <w lemma="with" pos="acp-p" xml:id="A02262-012-a-2220">with</w> <w lemma="that" pos="d" xml:id="A02262-012-a-2230">that</w> <w lemma="sacred" pos="j" xml:id="A02262-012-a-2240">sacred</w> <w lemma="food" pos="n1" xml:id="A02262-012-a-2250">food</w> <pc xml:id="A02262-012-a-2260">,</pc> </l> <l n="100" xml:id="A02262-e104340"> <w lemma="present" pos="vvg" xml:id="A02262-012-a-2270">Presenting</w> <w lemma="his" pos="po" xml:id="A02262-012-a-2280">his</w> <w lemma="tear" pos="j_vn" xml:id="A02262-012-a-2290" reg="torn">torne</w> <w lemma="flesh" pos="n1" xml:id="A02262-012-a-2300">flesh</w> <pc xml:id="A02262-012-a-2310">,</pc> <w lemma="and" pos="cc" xml:id="A02262-012-a-2320">and</w> <w lemma="poured-out" pos="j" xml:id="A02262-012-a-2330" reg="poured-out">powr'd-out</w> <w lemma="blood" pos="n1" xml:id="A02262-012-a-2340">blood</w> <pc xml:id="A02262-012-a-2350" unit="sentence">!</pc> </l> <pb facs="12" n="17" xml:id="A02262-012-b"/> <l xml:id="A02262-e104350"> <w lemma="o" pos="uh" xml:id="A02262-012-b-0010">O</w> <w lemma="piety" pos="n1" xml:id="A02262-012-b-0020">Piety</w> <pc xml:id="A02262-012-b-0030">!</pc> <w lemma="for" pos="acp-p" xml:id="A02262-012-b-0040">for</w> <w lemma="this" pos="d" xml:id="A02262-012-b-0050">this</w> <pc xml:id="A02262-012-b-0060">,</pc> <w lemma="thou" pos="pns" xml:id="A02262-012-b-0070">thou</w> <w lemma="renegade" pos="n1" xml:id="A02262-012-b-0080" reg="Renegade">Renegate</w> <pc xml:id="A02262-012-b-0090">,</pc> </l> <l xml:id="A02262-e104360"> <w lemma="do" pos="vvd" xml:id="A02262-012-b-0100">Did</w> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-012-b-0110">Jesus</w> <w lemma="wash" pos="vvi" xml:id="A02262-012-b-0120">wash</w> <w lemma="thy" pos="po" xml:id="A02262-012-b-0130">thy</w> <w lemma="fly" pos="j_vg" xml:id="A02262-012-b-0140">flying</w> <w lemma="foot" pos="n2" xml:id="A02262-012-b-0150">feet</w> <w lemma="of" pos="acp-p" xml:id="A02262-012-b-0160">of</w> <w lemma="late" pos="j" xml:id="A02262-012-b-0170">late</w> <pc xml:id="A02262-012-b-0180" unit="sentence">!</pc> </l> <l xml:id="A02262-e104370"> <w lemma="not" pos="xx" xml:id="A02262-012-b-0190">Not</w> <w lemma="jordan" pos="n1" xml:id="A02262-012-b-0200">Jordan</w> <w lemma="with" pos="acp-p" xml:id="A02262-012-b-0210">with</w> <w lemma="two" pos="crd" xml:id="A02262-012-b-0220">two</w> <w lemma="head" pos="n2" xml:id="A02262-012-b-0230">Heads</w> <pc xml:id="A02262-012-b-0240">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-012-b-0250">whose</w> <w lemma="water" pos="n2" xml:id="A02262-012-b-0260">waters</w> <w lemma="roll" pos="n1" xml:id="A02262-012-b-0270" reg="roll">roule</w> </l> <l xml:id="A02262-e104380"> <w lemma="from" pos="acp-p" xml:id="A02262-012-b-0280">From</w> <w lemma="snow-top" pos="n1" xml:id="A02262-012-b-0290">snow-top</w> <w lemma="Libanus" pos="n1-nn" xml:id="A02262-012-b-0300">Libanus</w> <pc xml:id="A02262-012-b-0310">,</pc> <w lemma="can" pos="vmb" xml:id="A02262-012-b-0320">can</w> <w lemma="cleanse" pos="vvi" xml:id="A02262-012-b-0330">cleanse</w> <w lemma="thy" pos="po" xml:id="A02262-012-b-0340">thy</w> <w lemma="soul" pos="n1" xml:id="A02262-012-b-0350" reg="Soul">Soule</w> <pc xml:id="A02262-012-b-0360">:</pc> </l> <l n="105" xml:id="A02262-e104390"> <w lemma="not" pos="xx" xml:id="A02262-012-b-0370">Not</w> <w lemma="thou" pos="pns" xml:id="A02262-012-b-0380">thou</w> <w lemma="Callirhoe" pos="n1-nn" xml:id="A02262-012-b-0390">Callirhoe</w> <pc xml:id="A02262-012-b-0400">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-012-b-0410">nor</w> <w lemma="that" pos="d" xml:id="A02262-012-b-0420">that</w> <w lemma="ample" pos="j" xml:id="A02262-012-b-0430">ample</w> <w lemma="lake" pos="n1" xml:id="A02262-012-b-0440">Lake</w> <pc xml:id="A02262-012-b-0450">,</pc> </l> <l xml:id="A02262-e104400"> <w lemma="from" pos="acp-p" xml:id="A02262-012-b-0460">From</w> <w lemma="who" pos="crq-rg" xml:id="A02262-012-b-0470">whose</w> <w lemma="forsake" pos="j_vn" xml:id="A02262-012-b-0480">forsaken</w> <w lemma="shore" pos="n1" xml:id="A02262-012-b-0490">shore</w> <w lemma="my" pos="po" xml:id="A02262-012-b-0500">my</w> <w lemma="birth" pos="n1" xml:id="A02262-012-b-0510">birth</w> <w lemma="I" pos="pns" xml:id="A02262-012-b-0520">I</w> <w lemma="take" pos="vvb" xml:id="A02262-012-b-0530">take</w> <pc xml:id="A02262-012-b-0540">,</pc> </l> <l xml:id="A02262-e104410"> <w lemma="can" pos="vmd2" xml:id="A02262-012-b-0550" reg="Couldst">Could'st</w> <w lemma="thou" pos="pns" xml:id="A02262-012-b-0560">thou</w> <w lemma="blue" pos="j" xml:id="A02262-012-b-0570">blue</w> <w lemma="Nereus" pos="n1-nn" xml:id="A02262-012-b-0580">Nereus</w> <pc xml:id="A02262-012-b-0590">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-012-b-0600">in</w> <w lemma="who" pos="crq-rg" xml:id="A02262-012-b-0610">whose</w> <w lemma="trouble" pos="j_vn" xml:id="A02262-012-b-0620">troubled</w> <w lemma="deep" pos="j" xml:id="A02262-012-b-0630">Deep</w> </l> <l xml:id="A02262-e104420"> <w lemma="Nile" pos="n1g-nn" xml:id="A02262-012-b-0640" reg="Nile's">Niles</w> <w lemma="seven" pos="crd" xml:id="A02262-012-b-0650">seven</w> <w lemma="large" pos="j" xml:id="A02262-012-b-0660">large</w> <w lemma="mouth" pos="n2" xml:id="A02262-012-b-0670" reg="Mouths">Mouthes</w> <w lemma="their" pos="po" xml:id="A02262-012-b-0680">their</w> <w lemma="foam" pos="j_vg" xml:id="A02262-012-b-0690" reg="foaming">foming</w> <w lemma="current" pos="n2" xml:id="A02262-012-b-0700">currents</w> <w lemma="steep" pos="vvi" xml:id="A02262-012-b-0710">steep</w> <pc xml:id="A02262-012-b-0720">,</pc> </l> <l xml:id="A02262-e104430"> <w lemma="or" pos="cc" xml:id="A02262-012-b-0730">Or</w> <w lemma="that" pos="d" xml:id="A02262-012-b-0740">that</w> <w lemma="red" pos="j" xml:id="A02262-012-b-0750">red</w> <w lemma="sea" pos="n1" xml:id="A02262-012-b-0760">Sea</w> <pc xml:id="A02262-012-b-0770">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-012-b-0780">whose</w> <w lemma="wave" pos="n2" xml:id="A02262-012-b-0790">waves</w> <w lemma="in" pos="acp-p" xml:id="A02262-012-b-0800">in</w> <w lemma="rampire" pos="n2" xml:id="A02262-012-b-0810">Rampires</w> <w lemma="stand" pos="vvd" xml:id="A02262-012-b-0820">stood</w> </l> <l n="110" xml:id="A02262-e104440"> <w lemma="while" pos="cs" xml:id="A02262-012-b-0830">While</w> <w lemma="our" pos="po" xml:id="A02262-012-b-0840">our</w> <w lemma="forefather" pos="n2" xml:id="A02262-012-b-0850" reg="forefathers">Fore-Fathers</w> <w lemma="past" pos="acp-p" xml:id="A02262-012-b-0860">past</w> <w lemma="the" pos="d" xml:id="A02262-012-b-0870">the</w> <w lemma="part" pos="j_vn" xml:id="A02262-012-b-0880">parted</w> <w lemma="flood" pos="n1" xml:id="A02262-012-b-0890">Flood</w> <pc xml:id="A02262-012-b-0900" unit="sentence">?</pc> </l> <l xml:id="A02262-e104450"> <w lemma="these" pos="d" xml:id="A02262-012-b-0910">These</w> <w lemma="purge" pos="j_vg" xml:id="A02262-012-b-0920">purging</w> <w lemma="stream" pos="n2" xml:id="A02262-012-b-0930" reg="streams">streames</w> <w lemma="from" pos="acp-p" xml:id="A02262-012-b-0940">from</w> <w lemma="thy" pos="po" xml:id="A02262-012-b-0950">thy</w> <w lemma="own" pos="d" xml:id="A02262-012-b-0960">own</w> <w lemma="spring" pos="n2" xml:id="A02262-012-b-0970">Springs</w> <w lemma="must" pos="vmb" xml:id="A02262-012-b-0980">must</w> <w lemma="flow" pos="vvi" xml:id="A02262-012-b-0990">flow</w> <pc xml:id="A02262-012-b-1000" unit="sentence">.</pc> </l> <l xml:id="A02262-e104460"> <w lemma="repentance" pos="n1" xml:id="A02262-012-b-1010">Repentance</w> <pc xml:id="A02262-012-b-1020">,</pc> <w lemma="why" pos="crq-q" xml:id="A02262-012-b-1030">why</w> <w lemma="be" pos="vvb" xml:id="A02262-012-b-1040">are</w> <w lemma="thy" pos="po" xml:id="A02262-012-b-1050">thy</w> <w lemma="complaint" pos="n2" xml:id="A02262-012-b-1060">complaints</w> <w lemma="so" pos="av" xml:id="A02262-012-b-1070">so</w> <w lemma="slow" pos="j" xml:id="A02262-012-b-1080">slow</w> <pc xml:id="A02262-012-b-1090" unit="sentence">!</pc> </l> <l xml:id="A02262-e104470"> <w lemma="raise" pos="vvb" xml:id="A02262-012-b-1100">Raise</w> <w lemma="storm" pos="n2" xml:id="A02262-012-b-1110" reg="storms">stormes</w> <w lemma="of" pos="acp-p" xml:id="A02262-012-b-1120">of</w> <w lemma="sigh" pos="n2" xml:id="A02262-012-b-1130" reg="sighs">sighes</w> <pc xml:id="A02262-012-b-1140">;</pc> <w lemma="let" pos="vvb" xml:id="A02262-012-b-1150">let</w> <w lemma="tear" pos="n2" xml:id="A02262-012-b-1160" reg="tears">teares</w> <w lemma="in" pos="acp-p" xml:id="A02262-012-b-1170">in</w> <w lemma="torrent" pos="n2" xml:id="A02262-012-b-1180">torrents</w> <w lemma="fall" pos="vvi" xml:id="A02262-012-b-1190">fall</w> <pc xml:id="A02262-012-b-1200">,</pc> </l> <l xml:id="A02262-e104480"> <w lemma="and" pos="cc" xml:id="A02262-012-b-1210">And</w> <w lemma="on" pos="acp-p" xml:id="A02262-012-b-1220">on</w> <w lemma="thy" pos="po" xml:id="A02262-012-b-1230">thy</w> <w lemma="blush" pos="j_vg" xml:id="A02262-012-b-1240">blushing</w> <w lemma="cheek" pos="n2" xml:id="A02262-012-b-1250" reg="cheeks">cheekes</w> <w lemma="deep" pos="j" xml:id="A02262-012-b-1260">deep</w> <w lemma="furrow" pos="n2" xml:id="A02262-012-b-1270">furrows</w> <w lemma="gall" pos="n1" xml:id="A02262-012-b-1280">gall</w> <pc xml:id="A02262-012-b-1290" unit="sentence">.</pc> </l> <l n="115" xml:id="A02262-e104490"> <w lemma="o" pos="uh" xml:id="A02262-012-b-1300">O</w> <w lemma="so" pos="av" xml:id="A02262-012-b-1310">so</w> <pc xml:id="A02262-012-b-1320">!</pc> <w lemma="run" pos="vvb" xml:id="A02262-012-b-1330">run</w> <w lemma="free" pos="av_j" xml:id="A02262-012-b-1340">freely</w> <pc xml:id="A02262-012-b-1350">:</pc> <w lemma="beat" pos="vvb" xml:id="A02262-012-b-1360">beat</w> <w lemma="thy" pos="po" xml:id="A02262-012-b-1370">thy</w> <w lemma="stubborn" pos="j" xml:id="A02262-012-b-1380">stubborn</w> <w lemma="breast" pos="n1" xml:id="A02262-012-b-1390">breast</w> <pc xml:id="A02262-012-b-1400">:</pc> </l> <l xml:id="A02262-e104500"> <w lemma="here" pos="av" xml:id="A02262-012-b-1410">Here</w> <w lemma="spend" pos="vvb" xml:id="A02262-012-b-1420">spend</w> <w lemma="thy" pos="po" xml:id="A02262-012-b-1430">thy</w> <w lemma="rage" pos="n1" xml:id="A02262-012-b-1440">rage</w> <pc xml:id="A02262-012-b-1450">;</pc> <w lemma="these" pos="d" xml:id="A02262-012-b-1460">these</w> <w lemma="blow" pos="n2" xml:id="A02262-012-b-1470" reg="blows">blowes</w> <w lemma="become" pos="vvb" xml:id="A02262-012-b-1480">become</w> <w lemma="thou" pos="pno" xml:id="A02262-012-b-1490">thee</w> <w lemma="best" pos="j-s" xml:id="A02262-012-b-1500">best</w> <pc xml:id="A02262-012-b-1510" unit="sentence">.</pc> </l> <l xml:id="A02262-e104510"> <w lemma="This" pos="d" xml:id="A02262-012-b-1520">This</w> <pc xml:id="A02262-012-b-1530">,</pc> <w lemma="wretched" pos="j" xml:id="A02262-012-b-1540">wretched</w> <w lemma="Cephas" pos="n1-nn" xml:id="A02262-012-b-1550">Cephas</w> <pc xml:id="A02262-012-b-1560">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-012-b-1570">for</w> <w lemma="thy" pos="po" xml:id="A02262-012-b-1580">thy</w> <w lemma="crime" pos="n2" xml:id="A02262-012-b-1590">crimes</w> <w lemma="I" pos="pns" xml:id="A02262-012-b-1600">I</w> <w lemma="owe" pos="vvb" xml:id="A02262-012-b-1610">owe</w> <pc xml:id="A02262-012-b-1620">:</pc> </l> <l xml:id="A02262-e104520"> <w lemma="what" pos="crq-q" xml:id="A02262-012-b-1630">What</w> <w lemma="can" pos="vmb" xml:id="A02262-012-b-1640">can</w> <w lemma="I" pos="pns" xml:id="A02262-012-b-1650">I</w> <w lemma="for" pos="acp-p" xml:id="A02262-012-b-1660">for</w> <w lemma="my" pos="po" xml:id="A02262-012-b-1670">my</w> <w lemma="injure" pos="j_vn" xml:id="A02262-012-b-1680" reg="injured">injur'd</w> <w lemma="lord" pos="n1" xml:id="A02262-012-b-1690">Lord</w> <w lemma="bestow" pos="vvb" xml:id="A02262-012-b-1700">bestow</w> <pc xml:id="A02262-012-b-1710" unit="sentence">!</pc> </l> <l xml:id="A02262-e104530"> <w lemma="my" pos="po" xml:id="A02262-012-b-1720">My</w> <w lemma="deed" pos="n2" xml:id="A02262-012-b-1730">deeds</w> <w lemma="and" pos="cc" xml:id="A02262-012-b-1740">and</w> <w lemma="suffering" pos="n2" xml:id="A02262-012-b-1750">sufferings</w> <w lemma="disproportion" pos="vvn" xml:id="A02262-012-b-1760" reg="disproportioned">disproportion'd</w> <w lemma="be" pos="vvb" xml:id="A02262-012-b-1770">are</w> <pc xml:id="A02262-012-b-1780">;</pc> </l> <l n="120" xml:id="A02262-e104540"> <w lemma="nor" pos="cc-x" xml:id="A02262-012-b-1790">Nor</w> <w lemma="must" pos="vmb" xml:id="A02262-012-b-1800">must</w> <w lemma="they" pos="pns" xml:id="A02262-012-b-1810">they</w> <w lemma="in" pos="acp-p" xml:id="A02262-012-b-1820">in</w> <w lemma="a" pos="d" xml:id="A02262-012-b-1830">an</w> <w lemma="equal" pos="j" xml:id="A02262-012-b-1840" reg="equal">equall</w> <w lemma="sorrow" pos="n1" xml:id="A02262-012-b-1850">sorrow</w> <w lemma="share" pos="n1" xml:id="A02262-012-b-1860">share</w> <pc xml:id="A02262-012-b-1870" unit="sentence">.</pc> </l> <l xml:id="A02262-e104550"> <w lemma="shall" pos="vmd" xml:id="A02262-012-b-1880">Should</w> <w lemma="this" pos="d" xml:id="A02262-012-b-1890">this</w> <w lemma="night" pos="n1" xml:id="A02262-012-b-1900">Night</w> <w lemma="ever" pos="av" xml:id="A02262-012-b-1910">ever</w> <w lemma="last" pos="ord" xml:id="A02262-012-b-1920">last</w> <pc xml:id="A02262-012-b-1930">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-012-b-1940">to</w> <w lemma="propagate" pos="vvi" xml:id="A02262-012-b-1950">propagate</w> </l> <l xml:id="A02262-e104560"> <w lemma="increase" pos="vvg" xml:id="A02262-012-b-1960">Increasing</w> <w lemma="sorrow" pos="n2" xml:id="A02262-012-b-1970" reg="sorrows">sorrowes</w> <pc xml:id="A02262-012-b-1980">,</pc> <w lemma="till" pos="acp-cs" xml:id="A02262-012-b-1990">till</w> <w lemma="subdue" pos="vvn" xml:id="A02262-012-b-2000" reg="subdued">subdu'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-012-b-2010">by</w> <w lemma="fate" pos="n1" xml:id="A02262-012-b-2020">Fate</w> <pc xml:id="A02262-012-b-2030">,</pc> </l> <l xml:id="A02262-e104570"> <w lemma="my" pos="po" xml:id="A02262-012-b-2040">My</w> <w lemma="penitent" pos="j" xml:id="A02262-012-b-2050">penitent</w> <w lemma="soul" pos="n1" xml:id="A02262-012-b-2060" reg="Soul">Soule</w> <w lemma="this" pos="d" xml:id="A02262-012-b-2070">this</w> <w lemma="waste" pos="j_vn" xml:id="A02262-012-b-2080">wasted</w> <w lemma="flesh" pos="n1" xml:id="A02262-012-b-2090">flesh</w> <w lemma="forsake" pos="vvi" xml:id="A02262-012-b-2100">forsake</w> <pc xml:id="A02262-012-b-2110">;</pc> </l> <l xml:id="A02262-e104580"> <w lemma="yet" pos="av" xml:id="A02262-012-b-2120">Yet</w> <w lemma="can" pos="vmb" xml:id="A02262-012-b-2130">can</w> <w lemma="my" pos="po" xml:id="A02262-012-b-2140">my</w> <w lemma="guilt" pos="n1" xml:id="A02262-012-b-2150">guilt</w> <w lemma="no" pos="d-x" xml:id="A02262-012-b-2160">no</w> <w lemma="reparation" pos="n1" xml:id="A02262-012-b-2170">reparation</w> <w lemma="make" pos="vvi" xml:id="A02262-012-b-2180">make</w> <pc xml:id="A02262-012-b-2190" unit="sentence">.</pc> </l> <l n="125" xml:id="A02262-e104590"> <w lemma="swell" pos="j_vn" xml:id="A02262-012-b-2200" reg="Swollen">Swoln</w> <w lemma="eye" pos="n2" xml:id="A02262-012-b-2210">eyes</w> <pc xml:id="A02262-012-b-2220">,</pc> <w lemma="now" pos="av" xml:id="A02262-012-b-2230">now</w> <w lemma="weep" pos="vvb" xml:id="A02262-012-b-2240">weep</w> <w lemma="you" pos="pn" xml:id="A02262-012-b-2250">you</w> <pc xml:id="A02262-012-b-2260">?</pc> <w lemma="than" pos="cs" xml:id="A02262-012-b-2270" reg="than">then</w> <w lemma="you" pos="pn" xml:id="A02262-012-b-2280">you</w> <w lemma="shall" pos="vmd" xml:id="A02262-012-b-2290">should</w> <w lemma="have" pos="vvi" xml:id="A02262-012-b-2300">have</w> <w lemma="weep" pos="vvn" xml:id="A02262-012-b-2310">wept</w> <pc xml:id="A02262-012-b-2320">,</pc> </l> <l xml:id="A02262-e104600"> <w lemma="besprinkle" pos="vvn" xml:id="A02262-012-b-2330">Besprinkled</w> <w lemma="my" pos="po" xml:id="A02262-012-b-2340">my</w> <w lemma="devotion" pos="n1" xml:id="A02262-012-b-2350">devotion</w> <pc xml:id="A02262-012-b-2360">,</pc> <w lemma="and" pos="cc" xml:id="A02262-012-b-2370">and</w> <w lemma="have" pos="vvb" xml:id="A02262-012-b-2380">have</w> <w lemma="keep" pos="vvn" xml:id="A02262-012-b-2390">kept</w> </l> <pb facs="13" n="18" xml:id="A02262-013-a"/> <l xml:id="A02262-e104610"> <w lemma="that" pos="cs" xml:id="A02262-013-a-0010">That</w> <w lemma="holy" pos="j" xml:id="A02262-013-a-0020">holy</w> <w lemma="watch" pos="n1" xml:id="A02262-013-a-0030">Watch</w> <pc xml:id="A02262-013-a-0040">,</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-013-a-0050">when</w> <w lemma="interdict" pos="j_vn" xml:id="A02262-013-a-0060">interdicted</w> <w lemma="sleep" pos="n1" xml:id="A02262-013-a-0070">Sleep</w> </l> <l xml:id="A02262-e104620"> <w lemma="your" pos="po" xml:id="A02262-013-a-0080">Your</w> <w lemma="drowsy" pos="j" xml:id="A02262-013-a-0090" reg="drowsy">drowsie</w> <w lemma="lid" pos="n2" xml:id="A02262-013-a-0100">lids</w> <w lemma="do" pos="vvd" xml:id="A02262-013-a-0110">did</w> <w lemma="in" pos="acp-p" xml:id="A02262-013-a-0120">in</w> <w lemma="his" pos="po" xml:id="A02262-013-a-0130">his</w> <w lemma="Lethe" pos="n1-nn" xml:id="A02262-013-a-0140">Lethe</w> <w lemma="steep" pos="j" xml:id="A02262-013-a-0150">steep</w> <pc xml:id="A02262-013-a-0160" unit="sentence">.</pc> </l> <l xml:id="A02262-e104630"> <w lemma="you" pos="pn" xml:id="A02262-013-a-0170">You</w> <w lemma="shall" pos="vmd" xml:id="A02262-013-a-0180">should</w> <w lemma="have" pos="vvi" xml:id="A02262-013-a-0190">have</w> <w lemma="drop" pos="vvn" xml:id="A02262-013-a-0200" reg="dropped">dropt</w> <w lemma="my" pos="po" xml:id="A02262-013-a-0210">my</w> <w lemma="brain" pos="n2" xml:id="A02262-013-a-0220">brains</w> <w lemma="into" pos="acp-p" xml:id="A02262-013-a-0230">into</w> <w lemma="a" pos="d" xml:id="A02262-013-a-0240">a</w> <w lemma="flood" pos="n1" xml:id="A02262-013-a-0250">Flood</w> <pc xml:id="A02262-013-a-0260">,</pc> </l> <l n="130" xml:id="A02262-e104640"> <w lemma="before" pos="acp-cs" xml:id="A02262-013-a-0270">Before</w> <w lemma="he" pos="pns" xml:id="A02262-013-a-0280">he</w> <w lemma="at" pos="acp-p" xml:id="A02262-013-a-0290">at</w> <w lemma="that" pos="d" xml:id="A02262-013-a-0300">that</w> <w lemma="dire" pos="j" xml:id="A02262-013-a-0310">dire</w> <w lemma="tribunal" pos="n1" xml:id="A02262-013-a-0320" reg="Tribunal">Tribunall</w> <w lemma="stand" pos="vvd" xml:id="A02262-013-a-0330">stood</w> <pc xml:id="A02262-013-a-0340">:</pc> </l> <l xml:id="A02262-e104650"> <w lemma="ere" pos="acp-cs" xml:id="A02262-013-a-0350">Ere</w> <w lemma="thrice" pos="av" xml:id="A02262-013-a-0360">thrice</w> <w lemma="abjure" pos="vvn" xml:id="A02262-013-a-0370" reg="abjured">abjur'd</w> <pc xml:id="A02262-013-a-0380">,</pc> <w lemma="on" pos="acp-p" xml:id="A02262-013-a-0390">on</w> <w lemma="i" pos="pno" xml:id="A02262-013-a-0400">me</w> <w lemma="his" pos="po" xml:id="A02262-013-a-0410">his</w> <w lemma="look" pos="n2" xml:id="A02262-013-a-0420">looks</w> <w lemma="he" pos="pns" xml:id="A02262-013-a-0430">he</w> <w lemma="throw" pos="vvd" xml:id="A02262-013-a-0440">threw</w> <pc xml:id="A02262-013-a-0450">;</pc> </l> <l xml:id="A02262-e104660"> <w lemma="or" pos="cc" xml:id="A02262-013-a-0460">Or</w> <w lemma="ere" pos="acp-cs" xml:id="A02262-013-a-0470">ere</w> <w lemma="the" pos="d" xml:id="A02262-013-a-0480" type="contract1" reg="th'">th'</w> <w xml:id="A02262-013-a-0480c" type="contract2" lemma="accuse" pos="j_vg" reg="accusing" join="left">accusing</w> <w lemma="bird" pos="n1" xml:id="A02262-013-a-0490">Bird</w> <w lemma="of" pos="acp-p" xml:id="A02262-013-a-0500">of</w> <w lemma="dawn" pos="vvg" xml:id="A02262-013-a-0510">Dawning</w> <w lemma="draw" pos="vvd" xml:id="A02262-013-a-0520">drew</w> <pc xml:id="A02262-013-a-0530" unit="sentence">.</pc> </l> <l xml:id="A02262-e104670"> <w lemma="where" pos="crq-q" xml:id="A02262-013-a-0540">Where</w> <w lemma="shall" pos="vmb" xml:id="A02262-013-a-0550">shall</w> <w lemma="I" pos="pns" xml:id="A02262-013-a-0560">I</w> <w lemma="hide" pos="vvi" xml:id="A02262-013-a-0570">hide</w> <w lemma="i" pos="pno" xml:id="A02262-013-a-0580">me</w> <pc xml:id="A02262-013-a-0590">!</pc> <w lemma="in" pos="acp-p" xml:id="A02262-013-a-0600">in</w> <w lemma="what" pos="crq-q" xml:id="A02262-013-a-0610">what</w> <w lemma="dungeon" pos="n1" xml:id="A02262-013-a-0620">Dungeon</w> <w lemma="may" pos="vmb" xml:id="A02262-013-a-0630">may</w> </l> <l xml:id="A02262-e104680"> <w lemma="my" pos="po" xml:id="A02262-013-a-0640">My</w> <w lemma="trouble" pos="j_vn" xml:id="A02262-013-a-0650">troubled</w> <w lemma="soul" pos="n1" xml:id="A02262-013-a-0660">Soul</w> <w lemma="avoid" pos="vvi" xml:id="A02262-013-a-0670">avoid</w> <w lemma="the" pos="d" xml:id="A02262-013-a-0680">the</w> <w lemma="woeful" pos="j" xml:id="A02262-013-a-0690" reg="woeful">wofull</w> <w lemma="day" pos="n1" xml:id="A02262-013-a-0700">Day</w> <pc xml:id="A02262-013-a-0710" unit="sentence">!</pc> </l> <l n="135" xml:id="A02262-e104690"> <w lemma="fly" pos="vvb" xml:id="A02262-013-a-0720">Fly</w> <w lemma="quick" pos="av_j" xml:id="A02262-013-a-0730">quickly</w> <w lemma="to" pos="acp-p" xml:id="A02262-013-a-0740">to</w> <w lemma="some" pos="d" xml:id="A02262-013-a-0750">some</w> <w lemma="melancholy" pos="j" xml:id="A02262-013-a-0760">melancholy</w> <w lemma="cave" pos="n1" xml:id="A02262-013-a-0770">Cave</w> <pc xml:id="A02262-013-a-0780">,</pc> </l> <l xml:id="A02262-e104700"> <w lemma="in" pos="acp-p" xml:id="A02262-013-a-0790">In</w> <w lemma="who" pos="crq-rg" xml:id="A02262-013-a-0800">whose</w> <w lemma="dark" pos="j" xml:id="A02262-013-a-0810">dark</w> <w lemma="entrail" pos="n2" xml:id="A02262-013-a-0820">entrails</w> <w lemma="thou" pos="pns" xml:id="A02262-013-a-0830">thou</w> <w lemma="may" pos="vm2" xml:id="A02262-013-a-0840" reg="mayst">maist</w> <w lemma="find" pos="vvi" xml:id="A02262-013-a-0850" reg="find">finde</w> <w lemma="a" pos="d" xml:id="A02262-013-a-0860">a</w> <w lemma="grave" pos="j" xml:id="A02262-013-a-0870">grave</w> </l> <l xml:id="A02262-e104710"> <w lemma="to" pos="acp-cs" xml:id="A02262-013-a-0880">To</w> <w lemma="bury" pos="vvi" xml:id="A02262-013-a-0890">bury</w> <w lemma="thou" pos="pno" xml:id="A02262-013-a-0900">thee</w> <w lemma="alive" pos="j" xml:id="A02262-013-a-0910">alive</w> <pc xml:id="A02262-013-a-0920">:</pc> <w lemma="there" pos="av" xml:id="A02262-013-a-0930">there</w> <w lemma="waste" pos="vvi" xml:id="A02262-013-a-0940">waste</w> <w lemma="thy" pos="po" xml:id="A02262-013-a-0950">thy</w> <w lemma="year" pos="n2" xml:id="A02262-013-a-0960" reg="years">yeares</w> </l> <l xml:id="A02262-e104720"> <w lemma="in" pos="acp-p" xml:id="A02262-013-a-0970">In</w> <w lemma="cherish" pos="vvn" xml:id="A02262-013-a-0980" reg="cherished">chearisht</w> <w lemma="sorrow" pos="n1" xml:id="A02262-013-a-0990">Sorrow</w> <pc xml:id="A02262-013-a-1000">,</pc> <w lemma="and" pos="cc" xml:id="A02262-013-a-1010">and</w> <w lemma="unwitnessed" pos="j" xml:id="A02262-013-a-1020" reg="unwitnessed">unwitnest</w> <w lemma="tear" pos="n2" xml:id="A02262-013-a-1030">Tears</w> <pc xml:id="A02262-013-a-1040" unit="sentence">.</pc> </l> </sp> <stage xml:id="A02262-e104730"> <w lemma="Pontius" pos="n1-nn" xml:id="A02262-013-a-1050" reg="PONTIUS">PONTIVS</w> <w lemma="Pilot" pos="n1-nn" xml:id="A02262-013-a-1060">PILAT</w> <pc xml:id="A02262-013-a-1070" unit="sentence">.</pc> <w lemma="CAIAPHAS" pos="n1-nn" xml:id="A02262-013-a-1080">CAIAPHAS</w> <pc xml:id="A02262-013-a-1090" unit="sentence">.</pc> </stage> <sp xml:id="A02262-e104740" who="A02262-pilate"> <l xml:id="A02262-e104750"> <w lemma="tarpaean" pos="j-nn" xml:id="A02262-013-a-1100">TArpaean</w> <w lemma="Jove" pos="n1-nn" xml:id="A02262-013-a-1110">Jove</w> <pc xml:id="A02262-013-a-1120">;</pc> <w lemma="Mars" pos="n1-nn" xml:id="A02262-013-a-1130">Mars</w> <pc xml:id="A02262-013-a-1140">,</pc> <w lemma="great" pos="j" xml:id="A02262-013-a-1150">great</w> <w lemma="Quirinus" pos="n1g-nn" xml:id="A02262-013-a-1160" reg="Quirinus'">Quirinus</w> <w lemma="sire" pos="n1" xml:id="A02262-013-a-1170">Sire</w> <pc xml:id="A02262-013-a-1180">;</pc> </l> <l n="140" xml:id="A02262-e104760"> <w lemma="you" pos="pn" xml:id="A02262-013-a-1190">You</w> <w lemma="household" pos="n1" xml:id="A02262-013-a-1200" reg="Household">Houshold</w> <w lemma="god" pos="n2" xml:id="A02262-013-a-1210">gods</w> <pc xml:id="A02262-013-a-1220">,</pc> <w lemma="snatch" pos="vvd" xml:id="A02262-013-a-1230" reg="snatched">snatcht</w> <w lemma="from" pos="acp-p" xml:id="A02262-013-a-1240">from</w> <w lemma="Troy" pos="n1g-nn" xml:id="A02262-013-a-1250" reg="Troy's">Troys</w> <w lemma="funeral" pos="n1" xml:id="A02262-013-a-1260" reg="funeral">funerall</w> <w lemma="fire" pos="n1" xml:id="A02262-013-a-1270">Fire</w> <pc xml:id="A02262-013-a-1280">,</pc> </l> <l xml:id="A02262-e104770"> <w lemma="with" pos="acp-p" xml:id="A02262-013-a-1290">With</w> <w lemma="great" pos="j-c" xml:id="A02262-013-a-1300">greater</w> <w lemma="zeal" pos="n1" xml:id="A02262-013-a-1310">Zeal</w> <w lemma="adore" pos="vvn" xml:id="A02262-013-a-1320" reg="adored">ador'd</w> <pc xml:id="A02262-013-a-1330">;</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-013-a-1340">when</w> <w lemma="shall" pos="vmb" xml:id="A02262-013-a-1350">shall</w> <w lemma="I" pos="pns" xml:id="A02262-013-a-1360">I</w> <w lemma="pay" pos="vvi" xml:id="A02262-013-a-1370">pay</w> </l> <l xml:id="A02262-e104780"> <w lemma="my" pos="po" xml:id="A02262-013-a-1380">My</w> <w lemma="vow" pos="n2" xml:id="A02262-013-a-1390">Vows</w> <pc xml:id="A02262-013-a-1400">!</pc> <w lemma="my" pos="po" xml:id="A02262-013-a-1410">my</w> <w lemma="offering" pos="n2" xml:id="A02262-013-a-1420">Offerings</w> <w lemma="on" pos="acp-p" xml:id="A02262-013-a-1430">on</w> <w lemma="your" pos="po" xml:id="A02262-013-a-1440">your</w> <w lemma="altar" pos="n2" xml:id="A02262-013-a-1450">Altars</w> <w lemma="lay" pos="vvb" xml:id="A02262-013-a-1460">lay</w> <pc xml:id="A02262-013-a-1470" unit="sentence">!</pc> </l> <l xml:id="A02262-e104790"> <w lemma="and" pos="cc" xml:id="A02262-013-a-1480">And</w> <w lemma="see" pos="vvb" xml:id="A02262-013-a-1490">see</w> <w lemma="those" pos="d" xml:id="A02262-013-a-1500">those</w> <w lemma="roof" pos="n2" xml:id="A02262-013-a-1510">Roofs</w> <w lemma="which" pos="crq-r" xml:id="A02262-013-a-1520">which</w> <w lemma="top" pos="n1" xml:id="A02262-013-a-1530">top</w> <w lemma="the" pos="d" xml:id="A02262-013-a-1540">the</w> <w lemma="cloud" pos="n2" xml:id="A02262-013-a-1550">Clouds</w> <pc xml:id="A02262-013-a-1560">!</pc> <w lemma="the" pos="d" xml:id="A02262-013-a-1570">the</w> <w lemma="beam" pos="n2" xml:id="A02262-013-a-1580">Beams</w> </l> <l xml:id="A02262-e104800"> <w lemma="with" pos="acp-p" xml:id="A02262-013-a-1590">With</w> <w lemma="burnish" pos="j_vn" xml:id="A02262-013-a-1600" reg="burnished">burnisht</w> <w lemma="gold" pos="n1" xml:id="A02262-013-a-1610">gold</w> <w lemma="enchase" pos="vvn" xml:id="A02262-013-a-1620" reg="enchased">inchac'd</w> <pc xml:id="A02262-013-a-1630">,</pc> <w lemma="and" pos="cc" xml:id="A02262-013-a-1640">and</w> <w lemma="blaze" pos="j_vg" xml:id="A02262-013-a-1650">blazing</w> <w lemma="gem" pos="n2" xml:id="A02262-013-a-1660">Gems</w> <pc xml:id="A02262-013-a-1670" unit="sentence">.</pc> </l> <l n="145" xml:id="A02262-e104810"> <w lemma="those" pos="d" xml:id="A02262-013-a-1680">Those</w> <w lemma="theater" pos="n2" xml:id="A02262-013-a-1690" reg="Theatres">Theaters</w> <pc xml:id="A02262-013-a-1700">;</pc> <w lemma="which" pos="crq-r" xml:id="A02262-013-a-1710">which</w> <w lemma="ring" pos="n1" xml:id="A02262-013-a-1720">ring</w> <w lemma="with" pos="acp-p" xml:id="A02262-013-a-1730">with</w> <w lemma="their" pos="po" xml:id="A02262-013-a-1740">their</w> <w lemma="applause" pos="n1" xml:id="A02262-013-a-1750">applause</w> </l> <l xml:id="A02262-e104820"> <w lemma="who" pos="crq-r" xml:id="A02262-013-a-1760">Who</w> <w lemma="on" pos="acp-p" xml:id="A02262-013-a-1770">on</w> <w lemma="the" pos="d" xml:id="A02262-013-a-1780">the</w> <w lemma="conquer" pos="j_vn" xml:id="A02262-013-a-1790">conquered</w> <w lemma="world" pos="n1" xml:id="A02262-013-a-1800">World</w> <w lemma="impose" pos="vvi" xml:id="A02262-013-a-1810">impose</w> <w lemma="their" pos="po" xml:id="A02262-013-a-1820">their</w> <w lemma="law" pos="n2" xml:id="A02262-013-a-1830" reg="Laws">Lawes</w> <pc xml:id="A02262-013-a-1840" unit="sentence">!</pc> </l> <l xml:id="A02262-e104830"> <w lemma="and" pos="cc" xml:id="A02262-013-a-1850">And</w> <w lemma="thou" pos="pno" xml:id="A02262-013-a-1860">thee</w> <pc xml:id="A02262-013-a-1870">,</pc> <w lemma="the" pos="d" xml:id="A02262-013-a-1880">the</w> <w lemma="triple" pos="j" xml:id="A02262-013-a-1890">triple</w> <w lemma="earth" pos="n1g" xml:id="A02262-013-a-1900" reg="Earth's">Earths</w> <w lemma="imperious" pos="j" xml:id="A02262-013-a-1910">imperious</w> <w lemma="guide" pos="n1" xml:id="A02262-013-a-1920">Guide</w> <pc xml:id="A02262-013-a-1930">,</pc> </l> <l xml:id="A02262-e104840"> <w lemma="great-souled" pos="j" xml:id="A02262-013-a-1940" reg="Great-Souled">Great-Soul'd</w> <w lemma="Tiberius" pos="n1-nn" xml:id="A02262-013-a-1950">Tiberius</w> <pc xml:id="A02262-013-a-1960">!</pc> <w lemma="whether" pos="cs" xml:id="A02262-013-a-1970">whether</w> <w lemma="thou" pos="pns" xml:id="A02262-013-a-1980">thou</w> <w lemma="reside" pos="vvi" xml:id="A02262-013-a-1990">reside</w> </l> <l xml:id="A02262-e104850"> <w lemma="on" pos="acp-p" xml:id="A02262-013-a-2000">On</w> <w lemma="Tiber" pos="n1g-nn" xml:id="A02262-013-a-2010" reg="Tiber's">Tibers</w> <w lemma="bank" pos="n2" xml:id="A02262-013-a-2020">banks</w> <pc xml:id="A02262-013-a-2030">,</pc> <w lemma="adore" pos="vvn" xml:id="A02262-013-a-2040" reg="adored">ador'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-013-a-2050">by</w> <w lemma="grateful" pos="j" xml:id="A02262-013-a-2060" reg="grateful">gratefull</w> <w lemma="Rome" pos="n1-nn" xml:id="A02262-013-a-2070">Rome</w> <pc xml:id="A02262-013-a-2080">;</pc> </l> <l n="150" xml:id="A02262-e104860"> <w lemma="ambitious" pos="j" xml:id="A02262-013-a-2090">Ambitious</w> <w lemma="of" pos="acp-p" xml:id="A02262-013-a-2100">of</w> <w lemma="his" pos="po" xml:id="A02262-013-a-2110">his</w> <w lemma="residence" pos="n1" xml:id="A02262-013-a-2120">residence</w> <pc xml:id="A02262-013-a-2130">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-013-a-2140">for</w> <w lemma="who" pos="crq-ro" xml:id="A02262-013-a-2150">whom</w> </l> <pb facs="13" n="19" xml:id="A02262-013-b"/> <l xml:id="A02262-e104870"> <w lemma="she" pos="pns" xml:id="A02262-013-b-0010">She</w> <w lemma="give" pos="vvd" xml:id="A02262-013-b-0020">gave</w> <w lemma="the" pos="d" xml:id="A02262-013-b-0030">the</w> <w lemma="world" pos="n1" xml:id="A02262-013-b-0040">World</w> <pc xml:id="A02262-013-b-0050">;</pc> <w lemma="or" pos="cc" xml:id="A02262-013-b-0060">or</w> <w lemma="caprae" pos="fw-la" xml:id="A02262-013-b-0070">Caprae</w> <pc xml:id="A02262-013-b-0080">,</pc> <w lemma="much" pos="av_d" xml:id="A02262-013-b-0090">much</w> <w lemma="renown" pos="vvn" xml:id="A02262-013-b-0100" reg="renowned">renown'd</w> </l> <l xml:id="A02262-e104880"> <w lemma="for" pos="acp-p" xml:id="A02262-013-b-0110">For</w> <w lemma="soft" pos="j" xml:id="A02262-013-b-0120">soft</w> <w lemma="delight" pos="n2" xml:id="A02262-013-b-0130">delights</w> <pc xml:id="A02262-013-b-0140">,</pc> <w lemma="impoverish" pos="vvi" xml:id="A02262-013-b-0150">impoverish</w> <w lemma="the" pos="d" xml:id="A02262-013-b-0160">the</w> <w lemma="long-gowned" pos="j" xml:id="A02262-013-b-0170" reg="Long-gowned">Long-gown'd</w> <pc xml:id="A02262-013-b-0180" unit="sentence">!</pc> </l> <l xml:id="A02262-e104890"> <w lemma="far" pos="av_j" xml:id="A02262-013-b-0190" reg="Far">Farre</w> <w lemma="from" pos="acp-p" xml:id="A02262-013-b-0200">from</w> <w lemma="my" pos="po" xml:id="A02262-013-b-0210">my</w> <w lemma="friend" pos="n2" xml:id="A02262-013-b-0220">friends</w> <pc xml:id="A02262-013-b-0230">,</pc> <w lemma="far" pos="av_j" xml:id="A02262-013-b-0240" reg="far">farre</w> <w lemma="from" pos="acp-p" xml:id="A02262-013-b-0250">from</w> <w lemma="my" pos="po" xml:id="A02262-013-b-0260">my</w> <w lemma="native" pos="j" xml:id="A02262-013-b-0270">native</w> <w lemma="soil" pos="n1" xml:id="A02262-013-b-0280" reg="Soil">Soyl</w> </l> <l xml:id="A02262-e104900"> <w lemma="I" pos="pns" xml:id="A02262-013-b-0290">I</w> <w lemma="here" pos="av" xml:id="A02262-013-b-0300">here</w> <w lemma="in" pos="acp-p" xml:id="A02262-013-b-0310">in</w> <w lemma="honourable" pos="j" xml:id="A02262-013-b-0320">honourable</w> <w lemma="exile" pos="n1" xml:id="A02262-013-b-0330">Exile</w> <w lemma="toil" pos="n1" xml:id="A02262-013-b-0340" reg="toil">toyl</w> <pc xml:id="A02262-013-b-0350">,</pc> </l> <l n="155" xml:id="A02262-e104910"> <w lemma="to" pos="acp-cs" xml:id="A02262-013-b-0360">To</w> <w lemma="curb" pos="vvi" xml:id="A02262-013-b-0370">curb</w> <w lemma="a" pos="d" xml:id="A02262-013-b-0380">a</w> <w lemma="people" pos="n1" xml:id="A02262-013-b-0390">People</w> <w lemma="who" pos="crq-r" xml:id="A02262-013-b-0400">whom</w> <w lemma="the" pos="d" xml:id="A02262-013-b-0410">the</w> <w lemma="god" pos="n2" xml:id="A02262-013-b-0420">Gods</w> <w lemma="disclaim" pos="vvb" xml:id="A02262-013-b-0430">disclaim</w> <pc xml:id="A02262-013-b-0440">:</pc> </l> <l xml:id="A02262-e104920"> <w lemma="who" pos="crq-r" xml:id="A02262-013-b-0450">Who</w> <w lemma="cover" pos="vvb" xml:id="A02262-013-b-0460">cover</w> <w lemma="under" pos="acp-p" xml:id="A02262-013-b-0470">under</w> <w lemma="the" pos="d" xml:id="A02262-013-b-0480">the</w> <w lemma="usurp" pos="j_vn" xml:id="A02262-013-b-0490">usurped</w> <w lemma="name" pos="n1" xml:id="A02262-013-b-0500">Name</w> </l> <l xml:id="A02262-e104930"> <w lemma="of" pos="acp-p" xml:id="A02262-013-b-0510">Of</w> <w lemma="piety" pos="n1" xml:id="A02262-013-b-0520">Piety</w> <pc xml:id="A02262-013-b-0530">,</pc> <w lemma="their" pos="po" xml:id="A02262-013-b-0540">their</w> <w lemma="hate" pos="n1" xml:id="A02262-013-b-0550">hate</w> <w lemma="to" pos="acp-p" xml:id="A02262-013-b-0560">to</w> <w lemma="all" pos="d" xml:id="A02262-013-b-0570">all</w> <w lemma="mankind" pos="n1" xml:id="A02262-013-b-0580" reg="Mankind">Man-kinde</w> <pc xml:id="A02262-013-b-0590">;</pc> </l> <l xml:id="A02262-e104940"> <w lemma="condemn" pos="vvb" xml:id="A02262-013-b-0600" reg="Condemn">Condemne</w> <w lemma="the" pos="d" xml:id="A02262-013-b-0610">the</w> <w lemma="world" pos="n1" xml:id="A02262-013-b-0620">world</w> <pc xml:id="A02262-013-b-0630">;</pc> <w lemma="in" pos="acp-p" xml:id="A02262-013-b-0640">in</w> <w lemma="their" pos="po" xml:id="A02262-013-b-0650">their</w> <w lemma="own" pos="d" xml:id="A02262-013-b-0660">own</w> <w lemma="vice" pos="n2" xml:id="A02262-013-b-0670">vices</w> <w lemma="blind" pos="j" xml:id="A02262-013-b-0680" reg="blind">blinde</w> <pc xml:id="A02262-013-b-0690">:</pc> </l> <l xml:id="A02262-e104950"> <w lemma="and" pos="cc" xml:id="A02262-013-b-0700">And</w> <w lemma="with" pos="acp-p" xml:id="A02262-013-b-0710">with</w> <w lemma="false" pos="j" xml:id="A02262-013-b-0720">false</w> <w lemma="ground" pos="j_vn" xml:id="A02262-013-b-0730">grounded</w> <w lemma="fear" pos="n1" xml:id="A02262-013-b-0740">fear</w> <w lemma="abjure" pos="vvb" xml:id="A02262-013-b-0750">abjure</w> <w lemma="for" pos="acp-p" xml:id="A02262-013-b-0760">for</w> <w lemma="one" pos="crd" xml:id="A02262-013-b-0770">One</w> <pc xml:id="A02262-013-b-0780">,</pc> </l> <l n="160" xml:id="A02262-e104960"> <w lemma="all" pos="d" xml:id="A02262-013-b-0790">All</w> <w lemma="those" pos="d" xml:id="A02262-013-b-0800">those</w> <w lemma="immortals" pos="n2_j" xml:id="A02262-013-b-0810" reg="Immortals">Immortalls</w> <w lemma="which" pos="crq-r" xml:id="A02262-013-b-0820">which</w> <w lemma="the" pos="d" xml:id="A02262-013-b-0830">the</w> <w lemma="heaven" pos="n2" xml:id="A02262-013-b-0840">Heavens</w> <w lemma="enthrone" pos="vvi" xml:id="A02262-013-b-0850" reg="enthrone">inthrone</w> <pc xml:id="A02262-013-b-0860" unit="sentence">.</pc> </l> <l xml:id="A02262-e104970"> <w lemma="their" pos="po" xml:id="A02262-013-b-0870">Their</w> <w lemma="only" pos="j" xml:id="A02262-013-b-0880" reg="only">onely</w> <w lemma="law" pos="n1" xml:id="A02262-013-b-0890">Law</w> <w lemma="be" pos="vvz" xml:id="A02262-013-b-0900">is</w> <w lemma="to" pos="acp-cs" xml:id="A02262-013-b-0910">to</w> <w lemma="renounce" pos="vvi" xml:id="A02262-013-b-0920">renounce</w> <w lemma="all" pos="d" xml:id="A02262-013-b-0930">all</w> <w lemma="law" pos="n2" xml:id="A02262-013-b-0940">Laws</w> <pc xml:id="A02262-013-b-0950">:</pc> </l> <l xml:id="A02262-e104980"> <w lemma="their" pos="po" xml:id="A02262-013-b-0960">Their</w> <w lemma="error" pos="n1" xml:id="A02262-013-b-0970">Error</w> <pc xml:id="A02262-013-b-0980">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-013-b-0990">which</w> <w lemma="from" pos="acp-p" xml:id="A02262-013-b-1000">from</w> <w lemma="other" pos="pig_d" xml:id="A02262-013-b-1010">others</w> <w lemma="hatred" pos="n1" xml:id="A02262-013-b-1020">hatred</w> <w lemma="draw" pos="vvz" xml:id="A02262-013-b-1030">draws</w> <pc xml:id="A02262-013-b-1040">,</pc> </l> <l xml:id="A02262-e104990"> <w lemma="foment" pos="vvg" xml:id="A02262-013-b-1050">Fomenting</w> <w lemma="their" pos="po" xml:id="A02262-013-b-1060">their</w> <w lemma="own" pos="d" xml:id="A02262-013-b-1070">own</w> <w lemma="discord" pos="n1" xml:id="A02262-013-b-1080">discord</w> <pc xml:id="A02262-013-b-1090">,</pc> <w lemma="still" pos="av" xml:id="A02262-013-b-1100">still</w> <w lemma="provoke" pos="vvz" xml:id="A02262-013-b-1110">provokes</w> </l> <l xml:id="A02262-e105000"> <w lemma="their" pos="po" xml:id="A02262-013-b-1120">Their</w> <w lemma="spirit" pos="n2" xml:id="A02262-013-b-1130">Spirits</w> <w lemma="to" pos="acp-p" xml:id="A02262-013-b-1140">to</w> <w lemma="rebellion" pos="n1" xml:id="A02262-013-b-1150">Rebellion</w> <pc xml:id="A02262-013-b-1160">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-013-b-1170">who</w> <w lemma="their" pos="po" xml:id="A02262-013-b-1180">their</w> <w lemma="yoke" pos="n2" xml:id="A02262-013-b-1190">yokes</w> </l> <l n="165" xml:id="A02262-e105010"> <w lemma="have" pos="vvb" xml:id="A02262-013-b-1200">Have</w> <w lemma="oft" pos="av" xml:id="A02262-013-b-1210">oft</w> <w lemma="attempt" pos="vvn" xml:id="A02262-013-b-1220">attempted</w> <w lemma="to" pos="acp-p" xml:id="A02262-013-b-1230">to</w> <w lemma="shake-off" pos="vvi" xml:id="A02262-013-b-1240">shake-off</w> <pc xml:id="A02262-013-b-1250">;</pc> <w lemma="though" pos="cs" xml:id="A02262-013-b-1260">though</w> <w lemma="they" pos="pns" xml:id="A02262-013-b-1270">they</w> </l> <l xml:id="A02262-e105020"> <w lemma="more" pos="av-c_d" xml:id="A02262-013-b-1280">More</w> <w lemma="easy" pos="av_j" xml:id="A02262-013-b-1290" reg="easily">eas'ly</w> <w lemma="be" pos="vvb" xml:id="A02262-013-b-1300">are</w> <w lemma="subdue" pos="vvn" xml:id="A02262-013-b-1310" reg="subdued">subdu'd</w> <pc xml:id="A02262-013-b-1320">,</pc> <w lemma="then" pos="av" xml:id="A02262-013-b-1330">then</w> <w lemma="teach" pos="vvn" xml:id="A02262-013-b-1340">taught</w> <w lemma="to" pos="acp-cs" xml:id="A02262-013-b-1350">to</w> <w lemma="obey" pos="vvi" xml:id="A02262-013-b-1360">obey</w> <pc xml:id="A02262-013-b-1370" unit="sentence">.</pc> </l> <l xml:id="A02262-e105030"> <w lemma="clear" pos="j" xml:id="A02262-013-b-1380" reg="Clear">Cleare</w> <w lemma="justice" pos="n1" xml:id="A02262-013-b-1390">Justice</w> <pc xml:id="A02262-013-b-1400">,</pc> <w lemma="sincere" pos="j" xml:id="A02262-013-b-1410">sincere</w> <w lemma="faith" pos="n1" xml:id="A02262-013-b-1420">Faith</w> <pc xml:id="A02262-013-b-1430">,</pc> <w lemma="bear" pos="vvb" xml:id="A02262-013-b-1440">bear</w> <w lemma="witness" pos="vvb" xml:id="A02262-013-b-1450" reg="witness">witnesse</w> <w lemma="you" pos="pn" xml:id="A02262-013-b-1460">you</w> </l> <l xml:id="A02262-e105040"> <w lemma="with" pos="acp-p" xml:id="A02262-013-b-1470">With</w> <w lemma="how" pos="crq-cs" xml:id="A02262-013-b-1480">how</w> <w lemma="much" pos="d" xml:id="A02262-013-b-1490">much</w> <w lemma="grief" pos="n1" xml:id="A02262-013-b-1500">grief</w> <w lemma="our" pos="po" xml:id="A02262-013-b-1510">our</w> <w lemma="sword" pos="n2" xml:id="A02262-013-b-1520">swords</w> <w lemma="the" pos="d" xml:id="A02262-013-b-1530">the</w> <w lemma="hebrew" pos="n2-nn_j" xml:id="A02262-013-b-1540">Hebrews</w> <w lemma="slay" pos="vvd" xml:id="A02262-013-b-1550">slew</w> <pc xml:id="A02262-013-b-1560">:</pc> </l> <l xml:id="A02262-e105050"> <w lemma="but" pos="acp-cc" xml:id="A02262-013-b-1570">But</w> <w lemma="such" pos="d" xml:id="A02262-013-b-1580">such</w> <w lemma="as" pos="acp-cs" xml:id="A02262-013-b-1590">as</w> <w lemma="stubborn" pos="j" xml:id="A02262-013-b-1600">stubborn</w> <w lemma="and" pos="cc" xml:id="A02262-013-b-1610">and</w> <w lemma="inhuman" pos="j" xml:id="A02262-013-b-1620" reg="inhuman">inhumane</w> <w lemma="be" pos="vvb" xml:id="A02262-013-b-1630">are</w> <pc xml:id="A02262-013-b-1640">,</pc> </l> <l n="170" xml:id="A02262-e105060"> <w lemma="unless" pos="cs" xml:id="A02262-013-b-1650" reg="Unless">Vnlesse</w> <w lemma="they" pos="pns" xml:id="A02262-013-b-1660">they</w> <w lemma="suffer" pos="vvb" xml:id="A02262-013-b-1670">suffer</w> <pc xml:id="A02262-013-b-1680">,</pc> <w lemma="will" pos="vmd" xml:id="A02262-013-b-1690">would</w> <w lemma="enforce" pos="vvi" xml:id="A02262-013-b-1700" reg="enforce">inforce</w> <w lemma="a" pos="d" xml:id="A02262-013-b-1710">a</w> <w lemma="war" pos="n1" xml:id="A02262-013-b-1720">War</w> <pc xml:id="A02262-013-b-1730">:</pc> </l> <l xml:id="A02262-e105070"> <w lemma="and" pos="cc" xml:id="A02262-013-b-1740">And</w> <w lemma="reason" pos="n1" xml:id="A02262-013-b-1750">Reason</w> <w lemma="urge" pos="vvz" xml:id="A02262-013-b-1760">urgeth</w> <w lemma="those" pos="d" xml:id="A02262-013-b-1770">those</w> <w lemma="who" pos="crq-r" xml:id="A02262-013-b-1780">who</w> <w lemma="sceptre" pos="n2" xml:id="A02262-013-b-1790" reg="Sceptres">Scepters</w> <w lemma="bear" pos="vvb" xml:id="A02262-013-b-1800">bear</w> <pc xml:id="A02262-013-b-1810">,</pc> </l> <l xml:id="A02262-e105080"> <w lemma="against" pos="acp-p" xml:id="A02262-013-b-1820">Against</w> <w lemma="their" pos="po" xml:id="A02262-013-b-1830">their</w> <w lemma="nature" pos="n1" xml:id="A02262-013-b-1840">Nature</w> <pc xml:id="A02262-013-b-1850">,</pc> <w lemma="oft" pos="av" xml:id="A02262-013-b-1860">oft</w> <w lemma="to" pos="acp-cs" xml:id="A02262-013-b-1870">to</w> <w lemma="prove" pos="vvi" xml:id="A02262-013-b-1880">prove</w> <w lemma="severe" pos="j" xml:id="A02262-013-b-1890">severe</w> <pc xml:id="A02262-013-b-1900" unit="sentence">.</pc> </l> <l xml:id="A02262-e105090"> <w lemma="I" pos="pns" xml:id="A02262-013-b-1910">I</w> <w lemma="go" pos="vvb" xml:id="A02262-013-b-1920">go</w> <w lemma="to" pos="acp-cs" xml:id="A02262-013-b-1930">to</w> <w lemma="question" pos="vvi" xml:id="A02262-013-b-1940">question</w> <w lemma="what" pos="crq-r" xml:id="A02262-013-b-1950">what</w> <w lemma="these" pos="d" xml:id="A02262-013-b-1960">these</w> <w lemma="prelate" pos="n2" xml:id="A02262-013-b-1970">Prelates</w> <w lemma="will" pos="vmd" xml:id="A02262-013-b-1980">would</w> <pc xml:id="A02262-013-b-1990">:</pc> </l> <l xml:id="A02262-e105100"> <w lemma="since" pos="acp-cs" xml:id="A02262-013-b-2000">Since</w> <w lemma="they" pos="pns" xml:id="A02262-013-b-2010">they</w> <w lemma="forbear" pos="vvb" xml:id="A02262-013-b-2020">forbear</w> <w lemma="to" pos="acp-cs" xml:id="A02262-013-b-2030">to</w> <w lemma="enter" pos="vvi" xml:id="A02262-013-b-2040">enter</w> <pc xml:id="A02262-013-b-2050">,</pc> <w lemma="lest" pos="cs" xml:id="A02262-013-b-2060">lest</w> <w lemma="they" pos="pns" xml:id="A02262-013-b-2070">they</w> <w lemma="shall" pos="vmd" xml:id="A02262-013-b-2080">should</w> </l> <l n="175" xml:id="A02262-e105110"> <pc join="right" xml:id="A02262-013-b-2090">(</pc> <w lemma="their" pos="po" xml:id="A02262-013-b-2100">Their</w> <w lemma="feast" pos="n1" xml:id="A02262-013-b-2110">Feast</w> <w lemma="so" pos="av" xml:id="A02262-013-b-2120">so</w> <w lemma="near" pos="av_j" xml:id="A02262-013-b-2130" reg="near">neare</w> <pc xml:id="A02262-013-b-2140">)</pc> <w lemma="with" pos="acp-p" xml:id="A02262-013-b-2150">with</w> <w lemma="my" pos="po" xml:id="A02262-013-b-2160">my</w> <w lemma="unhallowed" pos="j" xml:id="A02262-013-b-2170">unhallowed</w> <w lemma="floor" pos="n1" xml:id="A02262-013-b-2180" reg="Floor">Floore</w> </l> <l xml:id="A02262-e105120"> <w lemma="their" pos="po" xml:id="A02262-013-b-2190">Their</w> <w lemma="foot" pos="n2" xml:id="A02262-013-b-2200">feet</w> <w lemma="pollute" pos="vvi" xml:id="A02262-013-b-2210">pollute</w> <pc xml:id="A02262-013-b-2220" unit="sentence">.</pc> <w lemma="who" pos="crq-q" xml:id="A02262-013-b-2230" type="contract1" reg="who">Who</w> <w xml:id="A02262-013-b-2230c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="this" pos="d" xml:id="A02262-013-b-2240">this</w> <pc xml:id="A02262-013-b-2250">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-013-b-2260">by</w> <w lemma="such" pos="d" xml:id="A02262-013-b-2270">such</w> <w lemma="a" pos="d" xml:id="A02262-013-b-2280">a</w> <w lemma="power" pos="n1" xml:id="A02262-013-b-2290">power</w> </l> <pb facs="14" n="20" xml:id="A02262-014-a"/> <l xml:id="A02262-e105130"> <w lemma="in" pos="acp-p" xml:id="A02262-014-a-0010">In</w> <w lemma="shackle" pos="n2" xml:id="A02262-014-a-0020">shackles</w> <w lemma="lead" pos="vvn" xml:id="A02262-014-a-0030">led</w> <pc xml:id="A02262-014-a-0040" unit="sentence">!</pc> <w lemma="how" pos="crq-q" xml:id="A02262-014-a-0050">How</w> <w lemma="reverend" pos="j" xml:id="A02262-014-a-0060">reverend</w> <w lemma="his" pos="po" xml:id="A02262-014-a-0070">his</w> <w lemma="aspect" pos="n1" xml:id="A02262-014-a-0080">aspect</w> <pc xml:id="A02262-014-a-0090" unit="sentence">!</pc> </l> <l xml:id="A02262-e105140"> <w lemma="how" pos="crq-q" xml:id="A02262-014-a-0100">How</w> <w lemma="full" pos="j" xml:id="A02262-014-a-0110">full</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-0120">of</w> <w lemma="awe" pos="n1" xml:id="A02262-014-a-0130">awe</w> <pc xml:id="A02262-014-a-0140">!</pc> <w lemma="these" pos="d" xml:id="A02262-014-a-0150">these</w> <w lemma="look" pos="vvz" xml:id="A02262-014-a-0160">Looks</w> <w lemma="no" pos="d-x" xml:id="A02262-014-a-0170">no</w> <w lemma="guilt" pos="n1" xml:id="A02262-014-a-0180">guilt</w> <w lemma="detect" pos="vvi" xml:id="A02262-014-a-0190">detect</w> <pc xml:id="A02262-014-a-0200" unit="sentence">.</pc> </l> <l xml:id="A02262-e105150"> <w lemma="thou" pos="pns" xml:id="A02262-014-a-0210">Thou</w> <pc xml:id="A02262-014-a-0220">,</pc> <w lemma="Caiaphas" pos="n1-nn" xml:id="A02262-014-a-0230">Caiaphas</w> <pc xml:id="A02262-014-a-0240">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-0250">of</w> <w lemma="Solyma" pos="n1-nn" xml:id="A02262-014-a-0260">Solyma</w> <w lemma="the" pos="d" xml:id="A02262-014-a-0270">the</w> <w lemma="prime" pos="n1_j" xml:id="A02262-014-a-0280">Prime</w> <pc xml:id="A02262-014-a-0290">,</pc> </l> <l n="180" xml:id="A02262-e105160"> <w lemma="and" pos="cc" xml:id="A02262-014-a-0300">And</w> <w lemma="prince" pos="n1" xml:id="A02262-014-a-0310">Prince</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-0320">of</w> <w lemma="priest" pos="n2" xml:id="A02262-014-a-0330">Priests</w> <pc xml:id="A02262-014-a-0340">,</pc> <w lemma="relate" pos="vvb" xml:id="A02262-014-a-0350">relate</w> <w lemma="the" pos="d" xml:id="A02262-014-a-0360" type="contract1" reg="th'">th'</w> <w xml:id="A02262-014-a-0360c" type="contract2" lemma="impute" pos="j_vn" reg="imputed" join="left">imputed</w> <w lemma="crime" pos="n1" xml:id="A02262-014-a-0370">Crime</w> <pc xml:id="A02262-014-a-0380" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e105170" who="A02262-caiaphas"> <speaker> <w lemma="CAIAPHAS" pos="n1-nn" xml:id="A02262-014-a-0390">CAIAPHAS</w> <pc xml:id="A02262-014-a-0400" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e105180"> <w lemma="great" pos="j" xml:id="A02262-014-a-0410">Great</w> <w lemma="guardian" pos="n1" xml:id="A02262-014-a-0420">Guardian</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-0430">of</w> <w lemma="the" pos="d" xml:id="A02262-014-a-0440">the</w> <w lemma="roman" pos="j-nn" xml:id="A02262-014-a-0450" reg="Roman">Romane</w> <w lemma="peace" pos="n1" xml:id="A02262-014-a-0460">Peace</w> <pc xml:id="A02262-014-a-0470">,</pc> <w lemma="who" pos="crq-ro" xml:id="A02262-014-a-0480">whom</w> <w lemma="we" pos="pns" xml:id="A02262-014-a-0490">we</w> </l> <l xml:id="A02262-e105190"> <w lemma="next" pos="ord" xml:id="A02262-014-a-0500">Next</w> <w lemma="Caesar" pos="n1-nn" xml:id="A02262-014-a-0510">Caesar</w> <w lemma="honour" pos="n1" xml:id="A02262-014-a-0520">honour</w> <pc xml:id="A02262-014-a-0530">;</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-014-a-0540">to</w> <w lemma="be" pos="vvi" xml:id="A02262-014-a-0550">be</w> <w lemma="doom" pos="vvn" xml:id="A02262-014-a-0560" reg="doomed">doom'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-014-a-0570">by</w> <w lemma="thou" pos="pno" xml:id="A02262-014-a-0580">thee</w> </l> <l xml:id="A02262-e105200"> <w lemma="our" pos="po" xml:id="A02262-014-a-0590">Our</w> <w lemma="senate" pos="n1" xml:id="A02262-014-a-0600">Senate</w> <w lemma="bring" pos="vvz" xml:id="A02262-014-a-0610">brings</w> <w lemma="the" pos="d" xml:id="A02262-014-a-0620" type="contract1" reg="th'">th'</w> <w xml:id="A02262-014-a-0620c" type="contract2" lemma="infection" pos="n1" reg="Infection" join="left">Infection</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-0630">of</w> <w lemma="these" pos="d" xml:id="A02262-014-a-0640">these</w> <w lemma="time" pos="n2" xml:id="A02262-014-a-0650">Times</w> <pc xml:id="A02262-014-a-0660">:</pc> </l> <l xml:id="A02262-e105210"> <w lemma="who" pos="crq-ro" xml:id="A02262-014-a-0670">Whom</w> <w lemma="we" pos="pns" xml:id="A02262-014-a-0680">we</w> <w lemma="accuse" pos="vvb" xml:id="A02262-014-a-0690">accuse</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-0700">of</w> <w lemma="no" pos="d-x" xml:id="A02262-014-a-0710">no</w> <w lemma="suggest" pos="j_vn" xml:id="A02262-014-a-0720">suggested</w> <w lemma="crime" pos="n2" xml:id="A02262-014-a-0730">crimes</w> <pc xml:id="A02262-014-a-0740" unit="sentence">.</pc> </l> <l n="185" xml:id="A02262-e105220"> <w lemma="those" pos="d" xml:id="A02262-014-a-0750">Those</w> <w lemma="holy" pos="j" xml:id="A02262-014-a-0760">holy</w> <w lemma="rite" pos="n2" xml:id="A02262-014-a-0770">Rites</w> <w lemma="which" pos="crq-r" xml:id="A02262-014-a-0780">which</w> <w lemma="grave" pos="j" xml:id="A02262-014-a-0790">grave</w> <w lemma="antiquity" pos="n1" xml:id="A02262-014-a-0800">Antiquity</w> </l> <l xml:id="A02262-e105230"> <w lemma="first" pos="ord" xml:id="A02262-014-a-0810">First</w> <w lemma="introduce" pos="vvd" xml:id="A02262-014-a-0820">introduced</w> <pc xml:id="A02262-014-a-0830">,</pc> <w lemma="since" pos="acp-cs" xml:id="A02262-014-a-0840">since</w> <w lemma="defend" pos="vvn" xml:id="A02262-014-a-0850">defended</w> <w lemma="by" pos="acp-p" xml:id="A02262-014-a-0860">by</w> </l> <l xml:id="A02262-e105240"> <w lemma="a" pos="d" xml:id="A02262-014-a-0870">A</w> <w lemma="long" pos="j" xml:id="A02262-014-a-0880">long</w> <w lemma="descent" pos="n1" xml:id="A02262-014-a-0890">descent</w> <pc xml:id="A02262-014-a-0900">,</pc> <w lemma="this" pos="d" xml:id="A02262-014-a-0910">this</w> <w lemma="innovator" pos="n1" xml:id="A02262-014-a-0920">Innovator</w> <w lemma="seek" pos="vvd" xml:id="A02262-014-a-0930">sought</w> </l> <l xml:id="A02262-e105250"> <w lemma="to" pos="acp-cs" xml:id="A02262-014-a-0940">To</w> <w lemma="abolish" pos="vvi" xml:id="A02262-014-a-0950">abolish</w> <pc xml:id="A02262-014-a-0960">,</pc> <w lemma="and" pos="cc" xml:id="A02262-014-a-0970">and</w> <w lemma="a" pos="d" xml:id="A02262-014-a-0980">a</w> <w lemma="new" pos="j" xml:id="A02262-014-a-0990">new</w> <w lemma="religion" pos="n1" xml:id="A02262-014-a-1000">Religion</w> <w lemma="teach" pos="vvn" xml:id="A02262-014-a-1010">taught</w> <pc xml:id="A02262-014-a-1020" unit="sentence">.</pc> </l> <l xml:id="A02262-e105260"> <w lemma="nor" pos="cc-x" xml:id="A02262-014-a-1030">Nor</w> <w lemma="fear" pos="vvg" xml:id="A02262-014-a-1040">fearing</w> <w lemma="the" pos="d" xml:id="A02262-014-a-1050">the</w> <w lemma="recess" pos="n1" xml:id="A02262-014-a-1060" reg="Recess">Recesse</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-1070">of</w> <w lemma="god" pos="n2" xml:id="A02262-014-a-1080">Gods</w> <w lemma="own" pos="d" xml:id="A02262-014-a-1090">own</w> <w lemma="seat" pos="n1" xml:id="A02262-014-a-1100">Seat</w> <pc xml:id="A02262-014-a-1110">,</pc> </l> <l n="190" xml:id="A02262-e105270"> <w lemma="the" pos="d" xml:id="A02262-014-a-1120">The</w> <w lemma="temple" pos="n1g" xml:id="A02262-014-a-1130" reg="Temple's">Temples</w> <w lemma="ruin" pos="n1" xml:id="A02262-014-a-1140" reg="ruin">ruine</w> <w lemma="sing" pos="vvz" xml:id="A02262-014-a-1150">sings</w> <pc xml:id="A02262-014-a-1160">,</pc> <w lemma="and" pos="cc" xml:id="A02262-014-a-1170">and</w> <w lemma="roof" pos="n1" xml:id="A02262-014-a-1180">Roof</w> <w lemma="replete" pos="j" xml:id="A02262-014-a-1190" reg="replete">repleat</w> </l> <l xml:id="A02262-e105280"> <w lemma="with" pos="acp-p" xml:id="A02262-014-a-1200">With</w> <w lemma="the" pos="d" xml:id="A02262-014-a-1210">the</w> <w lemma="full" pos="j" xml:id="A02262-014-a-1220">full</w> <w lemma="deity" pos="n1" xml:id="A02262-014-a-1230" reg="Deity">Deitie</w> <pc xml:id="A02262-014-a-1240">:</pc> <w lemma="disturb" pos="vvz" xml:id="A02262-014-a-1250">disturbs</w> <w lemma="the" pos="d" xml:id="A02262-014-a-1260">the</w> <w lemma="feast" pos="n1" xml:id="A02262-014-a-1270">Feast</w> </l> <l xml:id="A02262-e105290"> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-1280">Of</w> <w lemma="the" pos="d" xml:id="A02262-014-a-1290">the</w> <w lemma="seven" pos="ord" xml:id="A02262-014-a-1300">seventh</w> <w lemma="day" pos="n1" xml:id="A02262-014-a-1310">Day</w> <pc xml:id="A02262-014-a-1320">,</pc> <w lemma="design" pos="vvn" xml:id="A02262-014-a-1330" reg="designed">design'd</w> <w lemma="for" pos="acp-p" xml:id="A02262-014-a-1340">for</w> <w lemma="sacred" pos="j" xml:id="A02262-014-a-1350">sacred</w> <w lemma="rest" pos="n1" xml:id="A02262-014-a-1360">Rest</w> <pc xml:id="A02262-014-a-1370" unit="sentence">.</pc> </l> <l xml:id="A02262-e105300"> <w lemma="those" pos="d" xml:id="A02262-014-a-1380">Those</w> <w lemma="law" pos="n2" xml:id="A02262-014-a-1390" reg="laws">lawes</w> <w lemma="reject" pos="vvz" xml:id="A02262-014-a-1400">rejects</w> <w lemma="which" pos="crq-r" xml:id="A02262-014-a-1410">which</w> <w lemma="Moses" pos="n1-nn" xml:id="A02262-014-a-1420">Moses</w> <w lemma="pen" pos="n1" xml:id="A02262-014-a-1430">pen</w> <w lemma="reveal" pos="vvd" xml:id="A02262-014-a-1440" reg="revealed">reveal'd</w> <pc xml:id="A02262-014-a-1450">,</pc> </l> <l xml:id="A02262-e105310"> <w lemma="even" pos="av_j" xml:id="A02262-014-a-1460">Even</w> <w lemma="those" pos="d" xml:id="A02262-014-a-1470">those</w> <w lemma="by" pos="acp-p" xml:id="A02262-014-a-1480">by</w> <w lemma="God" pos="n1-nn" xml:id="A02262-014-a-1490">God</w> <w lemma="with" pos="acp-p" xml:id="A02262-014-a-1500">with</w> <w lemma="dreadful" pos="j" xml:id="A02262-014-a-1510" reg="dreadful">dreadfull</w> <w lemma="thunder" pos="n1" xml:id="A02262-014-a-1520">thunder</w> <w lemma="seal" pos="vvn" xml:id="A02262-014-a-1530" reg="sealed">seal'd</w> <pc xml:id="A02262-014-a-1540" unit="sentence">.</pc> </l> <l n="195" xml:id="A02262-e105320"> <w lemma="nor" pos="cc-x" xml:id="A02262-014-a-1550">Nor</w> <w lemma="so" pos="av" xml:id="A02262-014-a-1560">so</w> <w lemma="content" pos="j" xml:id="A02262-014-a-1570">content</w> <pc xml:id="A02262-014-a-1580">;</pc> <w lemma="with" pos="acp-p" xml:id="A02262-014-a-1590">with</w> <w lemma="heaven" pos="n1" xml:id="A02262-014-a-1600">Heaven</w> <w lemma="his" pos="po" xml:id="A02262-014-a-1610">his</w> <w lemma="fury" pos="n1" xml:id="A02262-014-a-1620" reg="fury">furie</w> <w lemma="war" pos="n2" xml:id="A02262-014-a-1630" reg="wars">warres</w> <pc xml:id="A02262-014-a-1640">,</pc> </l> <l xml:id="A02262-e105330"> <w lemma="aspire" pos="vvz" xml:id="A02262-014-a-1650">Aspires</w> <w lemma="that" pos="d" xml:id="A02262-014-a-1660">that</w> <w lemma="throne" pos="n1" xml:id="A02262-014-a-1670">Throne</w> <pc xml:id="A02262-014-a-1680">,</pc> <w lemma="and" pos="cc" xml:id="A02262-014-a-1690">and</w> <w lemma="trample" pos="vvz" xml:id="A02262-014-a-1700">tramples</w> <w lemma="on" pos="acp-p" xml:id="A02262-014-a-1710">on</w> <w lemma="the" pos="d" xml:id="A02262-014-a-1720">the</w> <w lemma="star" pos="n2" xml:id="A02262-014-a-1730" reg="Stars">Starres</w> <pc xml:id="A02262-014-a-1740" unit="sentence">.</pc> </l> <l xml:id="A02262-e105340"> <w lemma="who" pos="crq-q" xml:id="A02262-014-a-1750">Who</w> <w lemma="style" pos="vvz" xml:id="A02262-014-a-1760" reg="styles">stiles</w> <w lemma="himself" pos="px" xml:id="A02262-014-a-1770">himself</w> <pc xml:id="A02262-014-a-1780">,</pc> <w lemma="though" pos="cs" xml:id="A02262-014-a-1790">though</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-1800">of</w> <w lemma="ignoble" pos="j" xml:id="A02262-014-a-1810">ignoble</w> <w lemma="birth" pos="n1" xml:id="A02262-014-a-1820">birth</w> <pc xml:id="A02262-014-a-1830">,</pc> </l> <l xml:id="A02262-e105350"> <w lemma="his" pos="po" xml:id="A02262-014-a-1840">His</w> <w lemma="only" pos="j" xml:id="A02262-014-a-1850" reg="only">onely</w> <w lemma="son" pos="n1" xml:id="A02262-014-a-1860" reg="son">sonne</w> <pc xml:id="A02262-014-a-1870">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-014-a-1880">who</w> <w lemma="make" pos="vvd" xml:id="A02262-014-a-1890">made</w> <w lemma="both" pos="d" xml:id="A02262-014-a-1900">both</w> <w lemma="heaven" pos="n1" xml:id="A02262-014-a-1910">Heaven</w> <w lemma="and" pos="cc" xml:id="A02262-014-a-1920">and</w> <w lemma="earth" pos="n1" xml:id="A02262-014-a-1930">Earth</w> <pc xml:id="A02262-014-a-1940" unit="sentence">.</pc> </l> <l xml:id="A02262-e105360"> <w lemma="This" pos="d" xml:id="A02262-014-a-1950">This</w> <pc xml:id="A02262-014-a-1960">,</pc> <w lemma="death" pos="n1" xml:id="A02262-014-a-1970">Death</w> <w lemma="must" pos="vmb" xml:id="A02262-014-a-1980">must</w> <w lemma="expiate" pos="vvi" xml:id="A02262-014-a-1990">expiate</w> <pc xml:id="A02262-014-a-2000">;</pc> <w lemma="he" pos="pns" xml:id="A02262-014-a-2010">he</w> <w lemma="have" pos="vvz" xml:id="A02262-014-a-2020">hath</w> <w lemma="judge" pos="vvn" xml:id="A02262-014-a-2030" reg="judged">judg'd</w> <w lemma="his" pos="po" xml:id="A02262-014-a-2040">his</w> <w lemma="cause" pos="n1" xml:id="A02262-014-a-2050">Cause</w> <pc xml:id="A02262-014-a-2060">,</pc> </l> <l n="200" xml:id="A02262-e105370"> <w lemma="who" pos="crq-r" xml:id="A02262-014-a-2070">Who</w> <w lemma="write" pos="vvd" xml:id="A02262-014-a-2080">writ</w> <w lemma="in" pos="acp-p" xml:id="A02262-014-a-2090">in</w> <w lemma="leaf" pos="n2" xml:id="A02262-014-a-2100">leaves</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-a-2110">of</w> <w lemma="marble" pos="n1" xml:id="A02262-014-a-2120">Marble</w> <w lemma="our" pos="po" xml:id="A02262-014-a-2130">our</w> <w lemma="ten" pos="crd" xml:id="A02262-014-a-2140">ten</w> <w lemma="law" pos="n2" xml:id="A02262-014-a-2150" reg="Laws">Lawes</w> <pc xml:id="A02262-014-a-2160" unit="sentence">.</pc> </l> </sp> <pb facs="14" n="21" xml:id="A02262-014-b"/> <sp xml:id="A02262-e105380" who="A02262-pilate"> <speaker> <w lemma="PILAT." pos="n-ab" xml:id="A02262-014-b-0010">PILAT.</w> <pc xml:id="A02262-014-b-0020" unit="sentence"/> </speaker> <l xml:id="A02262-e105390"> <w lemma="when" pos="crq-cs" xml:id="A02262-014-b-0030">When</w> <w lemma="wrath" pos="n1" xml:id="A02262-014-b-0040">Wrath</w> <pc xml:id="A02262-014-b-0050">,</pc> <w lemma="the" pos="d" xml:id="A02262-014-b-0060">the</w> <w lemma="nurse" pos="n1" xml:id="A02262-014-b-0070">Nurse</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-b-0080">of</w> <w lemma="war" pos="n1" xml:id="A02262-014-b-0090">War</w> <pc xml:id="A02262-014-b-0100">,</pc> <w lemma="and" pos="cc" xml:id="A02262-014-b-0110">and</w> <w lemma="thirst" pos="n1" xml:id="A02262-014-b-0120">thirst</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-b-0130">of</w> <w lemma="gold" pos="n1" xml:id="A02262-014-b-0140">gold</w> </l> <l xml:id="A02262-e105400"> <w lemma="destructive" pos="j" xml:id="A02262-014-b-0150">Destructive</w> <w lemma="art" pos="n2" xml:id="A02262-014-b-0160">Arts</w> <w lemma="produce" pos="vvn" xml:id="A02262-014-b-0170" reg="produced">produc'd</w> <pc xml:id="A02262-014-b-0180">;</pc> <w lemma="the" pos="d" xml:id="A02262-014-b-0190">the</w> <w lemma="better" pos="j-c" xml:id="A02262-014-b-0200">better</w> <w lemma="soul" pos="vvn" xml:id="A02262-014-b-0210" reg="Souled">Soul'd</w> </l> <l xml:id="A02262-e105410"> <w lemma="no" pos="d-x" xml:id="A02262-014-b-0220">No</w> <w lemma="peace" pos="n1" xml:id="A02262-014-b-0230">peace</w> <w lemma="nor" pos="cc-x" xml:id="A02262-014-b-0240">nor</w> <w lemma="safety" pos="n1" xml:id="A02262-014-b-0250">safety</w> <w lemma="find" pos="vvd" xml:id="A02262-014-b-0260">found</w> <pc xml:id="A02262-014-b-0270">,</pc> <w lemma="enforce" pos="vvd" xml:id="A02262-014-b-0280" reg="enforced">inforc't</w> <w lemma="to" pos="acp-cs" xml:id="A02262-014-b-0290">to</w> <w lemma="bear" pos="vvi" xml:id="A02262-014-b-0300">bear</w> <pc xml:id="A02262-014-b-0310">:</pc> </l> <l xml:id="A02262-e105420"> <w lemma="life" pos="n1" xml:id="A02262-014-b-0320">Life</w> <pc xml:id="A02262-014-b-0330">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-014-b-0340">of</w> <w lemma="itself" pos="px" xml:id="A02262-014-b-0350" reg="itself">it self</w> <w lemma="infirm" pos="j" xml:id="A02262-014-b-0360" reg="infirm">infirme</w> <pc xml:id="A02262-014-b-0370">,</pc> <w lemma="through" pos="acp-p" xml:id="A02262-014-b-0380">through</w> <w lemma="common" pos="j" xml:id="A02262-014-b-0390">common</w> <w lemma="fear" pos="n1" xml:id="A02262-014-b-0400">fear</w> </l> <l n="205" xml:id="A02262-e105430"> <w lemma="into" pos="acp-p" xml:id="A02262-014-b-0410">Into</w> <w lemma="society" pos="n2" xml:id="A02262-014-b-0420">Societies</w> <w lemma="the" pos="d" xml:id="A02262-014-b-0430">the</w> <w lemma="scatter" pos="j_vn" xml:id="A02262-014-b-0440">scattered</w> <w lemma="draw" pos="vvd" xml:id="A02262-014-b-0450">drew</w> <pc xml:id="A02262-014-b-0460">,</pc> </l> <l xml:id="A02262-e105440"> <w lemma="who" pos="crq-r" xml:id="A02262-014-b-0470">Who</w> <w lemma="by" pos="acp-p" xml:id="A02262-014-b-0480">by</w> <w lemma="unite" pos="j_vn" xml:id="A02262-014-b-0490">united</w> <w lemma="force" pos="n2" xml:id="A02262-014-b-0500">forces</w> <w lemma="potent" pos="j" xml:id="A02262-014-b-0510">potent</w> <w lemma="grow" pos="vvd" xml:id="A02262-014-b-0520">grew</w> <pc xml:id="A02262-014-b-0530">:</pc> </l> <l xml:id="A02262-e105450"> <w lemma="entrench" pos="vvn" xml:id="A02262-014-b-0540" reg="Entrenched">Intrenched</w> <w lemma="city" pos="n2" xml:id="A02262-014-b-0550">Cities</w> <w lemma="with" pos="acp-p" xml:id="A02262-014-b-0560">with</w> <w lemma="high" pos="j" xml:id="A02262-014-b-0570">high</w> <w lemma="wall" pos="n2" xml:id="A02262-014-b-0580">walls</w> <w lemma="immure" pos="vvn" xml:id="A02262-014-b-0590" reg="immured">immur'd</w> <pc xml:id="A02262-014-b-0600">;</pc> </l> <l xml:id="A02262-e105460"> <w lemma="but" pos="acp-cc" xml:id="A02262-014-b-0610">But</w> <w lemma="more" pos="av-c_d" xml:id="A02262-014-b-0620">more</w> <w lemma="by" pos="acp-p" xml:id="A02262-014-b-0630">by</w> <w lemma="well-digested" pos="j" xml:id="A02262-014-b-0640">well-digested</w> <w lemma="law" pos="n2" xml:id="A02262-014-b-0650" reg="Laws">Lawes</w> <w lemma="secure" pos="vvn" xml:id="A02262-014-b-0660" reg="secured">secur'd</w> <pc xml:id="A02262-014-b-0670">:</pc> </l> <l xml:id="A02262-e105470"> <w lemma="the" pos="d" xml:id="A02262-014-b-0680">The</w> <w lemma="crime" pos="n1" xml:id="A02262-014-b-0690">Crime</w> <w lemma="and" pos="cc" xml:id="A02262-014-b-0700">and</w> <w lemma="punishment" pos="n1" xml:id="A02262-014-b-0710">Punishment</w> <w lemma="proportion" pos="n1" xml:id="A02262-014-b-0720">proportion</w> <w lemma="keep" pos="vvd" xml:id="A02262-014-b-0730">kept</w> <pc xml:id="A02262-014-b-0740">;</pc> </l> <l n="210" xml:id="A02262-e105480"> <w lemma="and" pos="cc" xml:id="A02262-014-b-0750">And</w> <w lemma="wrong" pos="n2_j" xml:id="A02262-014-b-0760">Wrongs</w> <pc xml:id="A02262-014-b-0770">,</pc> <w lemma="like" pos="acp-p" xml:id="A02262-014-b-0780">like</w> <w lemma="wolf" pos="n2" xml:id="A02262-014-b-0790">Wolves</w> <pc xml:id="A02262-014-b-0800">,</pc> <w lemma="on" pos="acp-p" xml:id="A02262-014-b-0810">on</w> <w lemma="their" pos="po" xml:id="A02262-014-b-0820">their</w> <w lemma="first" pos="ord" xml:id="A02262-014-b-0830">first</w> <w lemma="author" pos="n2" xml:id="A02262-014-b-0840">Authors</w> <w lemma="leap" pos="vvd" xml:id="A02262-014-b-0850">leapt</w> <pc xml:id="A02262-014-b-0860">:</pc> </l> <l xml:id="A02262-e105490"> <w lemma="justice" pos="n1" xml:id="A02262-014-b-0870">Justice</w> <w lemma="from" pos="acp-p" xml:id="A02262-014-b-0880">from</w> <w lemma="each" pos="d" xml:id="A02262-014-b-0890">each</w> <w lemma="offence" pos="n1" xml:id="A02262-014-b-0900">Offence</w> <w lemma="example" pos="n1" xml:id="A02262-014-b-0910">example</w> <w lemma="take" pos="vvd" xml:id="A02262-014-b-0920">took</w> <pc xml:id="A02262-014-b-0930">;</pc> </l> <l xml:id="A02262-e105500"> <w lemma="and" pos="cc" xml:id="A02262-014-b-0940">And</w> <w lemma="his" pos="po" xml:id="A02262-014-b-0950">his</w> <w lemma="own" pos="d" xml:id="A02262-014-b-0960">own</w> <w lemma="weapon" pos="n1" xml:id="A02262-014-b-0970">weapon</w> <w lemma="the" pos="d" xml:id="A02262-014-b-0980">the</w> <w lemma="delinquent" pos="n1_j" xml:id="A02262-014-b-0990">Delinquent</w> <w lemma="strike" pos="vvd" xml:id="A02262-014-b-1000" reg="struck">strook</w> <pc xml:id="A02262-014-b-1010">:</pc> </l> <l xml:id="A02262-e105510"> <w lemma="spoil" pos="n1" xml:id="A02262-014-b-1020">Spoil</w> <w lemma="seize" pos="vvn" xml:id="A02262-014-b-1030" reg="seized">seaz'd</w> <w lemma="on" pos="acp-p" xml:id="A02262-014-b-1040">on</w> <w lemma="rapine" pos="n1" xml:id="A02262-014-b-1050">Rapine</w> <pc xml:id="A02262-014-b-1060">,</pc> <w lemma="blood" pos="n1" xml:id="A02262-014-b-1070" reg="Blood">Bloud</w> <w lemma="draw" pos="vvd" xml:id="A02262-014-b-1080">drew</w> <w lemma="blood" pos="n1" xml:id="A02262-014-b-1090" reg="blood">bloud</w> <pc xml:id="A02262-014-b-1100">;</pc> <w lemma="deter" pos="vvn" xml:id="A02262-014-b-1110" reg="deterred">deter'd</w> </l> <l xml:id="A02262-e105520"> <w lemma="from" pos="acp-p" xml:id="A02262-014-b-1120">From</w> <w lemma="do" pos="vvg" xml:id="A02262-014-b-1130">doing</w> <w lemma="that" pos="d" xml:id="A02262-014-b-1140">that</w> <pc xml:id="A02262-014-b-1150">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-014-b-1160">which</w> <w lemma="they" pos="pns" xml:id="A02262-014-b-1170">they</w> <w lemma="to" pos="acp-p" xml:id="A02262-014-b-1180">to</w> <w lemma="suffer" pos="vvi" xml:id="A02262-014-b-1190">suffer</w> <w lemma="fear" pos="vvd" xml:id="A02262-014-b-1200" reg="feared">fear'd</w> <pc xml:id="A02262-014-b-1210" unit="sentence">.</pc> </l> <l n="215" xml:id="A02262-e105530"> <w lemma="but" pos="acp-cc" xml:id="A02262-014-b-1220">But</w> <w lemma="more" pos="d-c" xml:id="A02262-014-b-1230">more</w> <w lemma="than" pos="cs" xml:id="A02262-014-b-1240" reg="than">then</w> <w lemma="humane" pos="j" xml:id="A02262-014-b-1250" reg="human">humane</w> <w lemma="plague" pos="n2" xml:id="A02262-014-b-1260">plagues</w> <w lemma="attend" pos="vvb" xml:id="A02262-014-b-1270">attend</w> <w lemma="on" pos="acp-p" xml:id="A02262-014-b-1280">on</w> <w lemma="those" pos="d" xml:id="A02262-014-b-1290">those</w> </l> <l xml:id="A02262-e105540"> <w lemma="who" pos="crq-r" xml:id="A02262-014-b-1300">Who</w> <w lemma="God" pos="n1-nn" xml:id="A02262-014-b-1310">God</w> <w lemma="provoke" pos="vvb" xml:id="A02262-014-b-1320">provoke</w> <pc xml:id="A02262-014-b-1330">:</pc> <w lemma="he" pos="pns" xml:id="A02262-014-b-1340">he</w> <w lemma="prosecute" pos="vvz" xml:id="A02262-014-b-1350">prosecutes</w> <w lemma="his" pos="po" xml:id="A02262-014-b-1360">his</w> <w lemma="foe" pos="n2" xml:id="A02262-014-b-1370">foes</w> </l> <l xml:id="A02262-e105550"> <w lemma="with" pos="acp-p" xml:id="A02262-014-b-1380">With</w> <w lemma="sure" pos="j" xml:id="A02262-014-b-1390">sure</w> <w lemma="revenge" pos="n1" xml:id="A02262-014-b-1400">revenge</w> <pc xml:id="A02262-014-b-1410" unit="sentence">.</pc> <w lemma="why" pos="crq-q" xml:id="A02262-014-b-1420">Why</w> <w lemma="shall" pos="vmd" xml:id="A02262-014-b-1430">should</w> <w lemma="those" pos="d" xml:id="A02262-014-b-1440">those</w> <w lemma="hand" pos="n2" xml:id="A02262-014-b-1450">Hands</w> <w lemma="which" pos="crq-r" xml:id="A02262-014-b-1460">which</w> <w lemma="tear" pos="vvb" xml:id="A02262-014-b-1470">tear</w> </l> <l xml:id="A02262-e105560"> <w lemma="the" pos="d" xml:id="A02262-014-b-1480">The</w> <w lemma="cloud" pos="n2" xml:id="A02262-014-b-1490">clouds</w> <w lemma="with" pos="acp-p" xml:id="A02262-014-b-1500">with</w> <w lemma="thunder" pos="n1" xml:id="A02262-014-b-1510">thunder</w> <pc xml:id="A02262-014-b-1520">,</pc> <w lemma="shake" pos="vvb" xml:id="A02262-014-b-1530">shake</w> <w lemma="the" pos="d" xml:id="A02262-014-b-1540">the</w> <w lemma="world" pos="n1" xml:id="A02262-014-b-1550">World</w> <w lemma="with" pos="acp-p" xml:id="A02262-014-b-1560">with</w> <w lemma="fear" pos="n1" xml:id="A02262-014-b-1570">fear</w> <pc xml:id="A02262-014-b-1580">;</pc> </l> <l xml:id="A02262-e105570"> <w lemma="their" pos="po" xml:id="A02262-014-b-1590">Their</w> <w lemma="wrath" pos="n1" xml:id="A02262-014-b-1600">wrath</w> <w lemma="to" pos="acp-p" xml:id="A02262-014-b-1610">to</w> <w lemma="man" pos="n1" xml:id="A02262-014-b-1620">Man</w> <w lemma="resign" pos="vvi" xml:id="A02262-014-b-1630" reg="resign">resigne</w> <pc xml:id="A02262-014-b-1640" unit="sentence">?</pc> <w lemma="the" pos="d" xml:id="A02262-014-b-1650">The</w> <w lemma="impious" pos="j" xml:id="A02262-014-b-1660">impious</w> <w lemma="find" pos="vvi" xml:id="A02262-014-b-1670" reg="find">finde</w> </l> <l n="220" xml:id="A02262-e105580"> <w lemma="their" pos="po" xml:id="A02262-014-b-1680">Their</w> <w lemma="scourge" pos="n1" xml:id="A02262-014-b-1690">scourge</w> <pc xml:id="A02262-014-b-1700">:</pc> <w lemma="the" pos="d" xml:id="A02262-014-b-1710">the</w> <w lemma="terror" pos="n1" xml:id="A02262-014-b-1720">terror</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-b-1730">of</w> <w lemma="the" pos="d" xml:id="A02262-014-b-1740" reg="th'" type="contract1">th'</w> <w xml:id="A02262-014-b-1740c" type="contract2" lemma="astonish" pos="j_vn" reg="astonished" join="left">astonish'd</w> <w lemma="mind" pos="n1" xml:id="A02262-014-b-1750" reg="Mind">Minde</w> </l> <l xml:id="A02262-e105590"> <w lemma="affright" pos="vvz" xml:id="A02262-014-b-1760">Affrights</w> <w lemma="their" pos="po" xml:id="A02262-014-b-1770">their</w> <w lemma="peace" pos="n1" xml:id="A02262-014-b-1780">peace</w> <pc xml:id="A02262-014-b-1790">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-014-b-1800">who</w> <w lemma="feel" pos="vvb" xml:id="A02262-014-b-1810">feel</w> <w lemma="what" pos="crq-r" xml:id="A02262-014-b-1820">what</w> <w lemma="they" pos="pns" xml:id="A02262-014-b-1830">they</w> <w lemma="deny" pos="vvb" xml:id="A02262-014-b-1840">deny</w> <pc xml:id="A02262-014-b-1850">;</pc> </l> <l xml:id="A02262-e105600"> <w lemma="and" pos="cc" xml:id="A02262-014-b-1860">And</w> <w lemma="fear" pos="vvb" xml:id="A02262-014-b-1870">fear</w> <w lemma="a" pos="d" xml:id="A02262-014-b-1880">an</w> <w lemma="unbelieved" pos="j" xml:id="A02262-014-b-1890" reg="unbelieved">unbeleeved</w> <w lemma="deity" pos="n1" xml:id="A02262-014-b-1900">Deity</w> <pc xml:id="A02262-014-b-1910" unit="sentence">.</pc> </l> <l xml:id="A02262-e105610"> <w lemma="one" pos="crd" xml:id="A02262-014-b-1920">One</w> <w lemma="day" pos="n1" xml:id="A02262-014-b-1930">Day</w> <w lemma="no" pos="d-x" xml:id="A02262-014-b-1940">no</w> <w lemma="period" pos="n1" xml:id="A02262-014-b-1950">period</w> <w lemma="to" pos="acp-p" xml:id="A02262-014-b-1960">to</w> <w lemma="his" pos="po" xml:id="A02262-014-b-1970">his</w> <w lemma="torment" pos="n1" xml:id="A02262-014-b-1980">torment</w> <w lemma="give" pos="vvz" xml:id="A02262-014-b-1990">gives</w> <pc xml:id="A02262-014-b-2000">:</pc> </l> <l xml:id="A02262-e105620"> <w lemma="to" pos="acp-cs" xml:id="A02262-014-b-2010">To</w> <w lemma="tremble" pos="vvi" xml:id="A02262-014-b-2020">tremble</w> <w lemma="at" pos="acp-p" xml:id="A02262-014-b-2030">at</w> <w lemma="the" pos="d" xml:id="A02262-014-b-2040">the</w> <w lemma="name" pos="n1" xml:id="A02262-014-b-2050">Name</w> <w lemma="of" pos="acp-p" xml:id="A02262-014-b-2060">of</w> <w lemma="death" pos="n1" xml:id="A02262-014-b-2070">Death</w> <w lemma="he" pos="pns" xml:id="A02262-014-b-2080">he</w> <w lemma="live" pos="vvz" xml:id="A02262-014-b-2090">lives</w> <pc xml:id="A02262-014-b-2100">;</pc> </l> <pb facs="15" n="22" xml:id="A02262-015-a"/> <l n="225" xml:id="A02262-e105630"> <w lemma="still" pos="av" xml:id="A02262-015-a-0010">Still</w> <w lemma="apprehend" pos="vvg" xml:id="A02262-015-a-0020">apprehending</w> <w lemma="what" pos="crq-r" xml:id="A02262-015-a-0030">what</w> <w lemma="then" pos="av" xml:id="A02262-015-a-0040">then</w> <w lemma="death" pos="n1" xml:id="A02262-015-a-0050">death</w> <w lemma="be" pos="vvz" xml:id="A02262-015-a-0060">is</w> <w lemma="worse" pos="j-c" xml:id="A02262-015-a-0070">worse</w> <pc xml:id="A02262-015-a-0080">;</pc> </l> <l xml:id="A02262-e105640"> <w lemma="long" pos="j" xml:id="A02262-015-a-0090">Long</w> <w lemma="life" pos="n1" xml:id="A02262-015-a-0100">life</w> <w lemma="award" pos="vvn" xml:id="A02262-015-a-0110">awarded</w> <w lemma="to" pos="acp-cs" xml:id="A02262-015-a-0120">to</w> <w lemma="prolong" pos="vvi" xml:id="A02262-015-a-0130">prolong</w> <w lemma="his" pos="po" xml:id="A02262-015-a-0140">his</w> <w lemma="curse" pos="n1" xml:id="A02262-015-a-0150">curse</w> <pc xml:id="A02262-015-a-0160" unit="sentence">.</pc> </l> <l xml:id="A02262-e105650"> <w lemma="but" pos="acp-cc" xml:id="A02262-015-a-0170">But</w> <w lemma="if" pos="cs" xml:id="A02262-015-a-0180">if</w> <w lemma="he" pos="pns" xml:id="A02262-015-a-0190">he</w> <w lemma="have" pos="vvb" xml:id="A02262-015-a-0200">have</w> <w lemma="your" pos="po" xml:id="A02262-015-a-0210">your</w> <w lemma="law" pos="n2" xml:id="A02262-015-a-0220">laws</w> <w lemma="infringe" pos="vvn" xml:id="A02262-015-a-0230" reg="infringed">infring'd</w> <pc xml:id="A02262-015-a-0240">,</pc> <w lemma="be" pos="vvb" xml:id="A02262-015-a-0250">be</w> <w lemma="you" pos="pn" xml:id="A02262-015-a-0260">you</w> </l> <l xml:id="A02262-e105660"> <w lemma="yourselves" pos="px" xml:id="A02262-015-a-0270" reg="yourselves">Your selves</w> <w lemma="the" pos="d" xml:id="A02262-015-a-0280">the</w> <w lemma="judge" pos="n2" xml:id="A02262-015-a-0290">judges</w> <pc xml:id="A02262-015-a-0300">,</pc> <w lemma="and" pos="cc" xml:id="A02262-015-a-0310">and</w> <w lemma="his" pos="po" xml:id="A02262-015-a-0320">his</w> <w lemma="guilt" pos="n1" xml:id="A02262-015-a-0330">guilt</w> <w lemma="pursue" pos="vvi" xml:id="A02262-015-a-0340">pursue</w> <pc xml:id="A02262-015-a-0350" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e105670" who="A02262-caiaphas"> <speaker> <w lemma="CAIAPHAS" pos="n1-nn" xml:id="A02262-015-a-0360">CAIAPHAS</w> <pc xml:id="A02262-015-a-0370" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e105680"> <w lemma="although" pos="cs" xml:id="A02262-015-a-0380">Although</w> <w lemma="those" pos="d" xml:id="A02262-015-a-0390">those</w> <w lemma="ancient" pos="j" xml:id="A02262-015-a-0400">ancient</w> <w lemma="law" pos="n2" xml:id="A02262-015-a-0410">Laws</w> <pc xml:id="A02262-015-a-0420">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-015-a-0430">which</w> <w lemma="now" pos="av" xml:id="A02262-015-a-0440">now</w> <w lemma="remain" pos="vvb" xml:id="A02262-015-a-0450">remain</w> </l> <l n="230" xml:id="A02262-e105690"> <w lemma="among" pos="acp-p" xml:id="A02262-015-a-0460">Among</w> <w lemma="we" pos="pno" xml:id="A02262-015-a-0470">us</w> <pc xml:id="A02262-015-a-0480">,</pc> <w lemma="we" pos="pns" xml:id="A02262-015-a-0490">we</w> <w lemma="acknowledge" pos="vvb" xml:id="A02262-015-a-0500">acknowledge</w> <w lemma="to" pos="acp-cs" xml:id="A02262-015-a-0510">to</w> <w lemma="retain" pos="vvi" xml:id="A02262-015-a-0520">retain</w> </l> <l xml:id="A02262-e105700"> <w lemma="from" pos="acp-p" xml:id="A02262-015-a-0530">From</w> <w lemma="Rome" pos="n1g-nn" xml:id="A02262-015-a-0540" reg="Rome's">Romes</w> <w lemma="free" pos="j" xml:id="A02262-015-a-0550">free</w> <w lemma="bounty" pos="n1" xml:id="A02262-015-a-0560">bounty</w> <pc xml:id="A02262-015-a-0570">;</pc> <w lemma="yet" pos="av" xml:id="A02262-015-a-0580">yet</w> <w lemma="to" pos="acp-p" xml:id="A02262-015-a-0590">to</w> <w lemma="you" pos="pn" xml:id="A02262-015-a-0600">you</w> <w lemma="it" pos="pn" xml:id="A02262-015-a-0610" type="contract1" reg="'t">'t</w> <w xml:id="A02262-015-a-0610c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="know" pos="vvn" xml:id="A02262-015-a-0620" reg="known">knowne</w> <pc xml:id="A02262-015-a-0630">,</pc> </l> <l xml:id="A02262-e105710"> <w lemma="our" pos="po" xml:id="A02262-015-a-0640">Our</w> <w lemma="curb" pos="j_vn" xml:id="A02262-015-a-0650">curbed</w> <w lemma="power" pos="n1" xml:id="A02262-015-a-0660">Power</w> <w lemma="can" pos="vmb" xml:id="A02262-015-a-0670">can</w> <w lemma="death" pos="n1" xml:id="A02262-015-a-0680">death</w> <w lemma="inflict" pos="vvi" xml:id="A02262-015-a-0690">inflict</w> <w lemma="on" pos="acp-p" xml:id="A02262-015-a-0700">on</w> <w lemma="none" pos="pi-x" xml:id="A02262-015-a-0710">none</w> <pc xml:id="A02262-015-a-0720" unit="sentence">.</pc> </l> <l xml:id="A02262-e105720"> <w lemma="you" pos="pn" xml:id="A02262-015-a-0730">You</w> <pc xml:id="A02262-015-a-0740">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-015-a-0750">to</w> <w lemma="who" pos="crq-ro" xml:id="A02262-015-a-0760">whom</w> <w lemma="Caesar" pos="n1g-nn" xml:id="A02262-015-a-0770" reg="Caesar's">Caesars</w> <w lemma="fortune" pos="n2" xml:id="A02262-015-a-0780">Fortunes</w> <w lemma="recommend" pos="vvb" xml:id="A02262-015-a-0790">recommend</w> </l> <l xml:id="A02262-e105730"> <w lemma="his" pos="po" xml:id="A02262-015-a-0800">His</w> <w lemma="rod" pos="n2" xml:id="A02262-015-a-0810">Rods</w> <w lemma="and" pos="cc" xml:id="A02262-015-a-0820">and</w> <w lemma="axe" pos="n2" xml:id="A02262-015-a-0830">Axes</w> <pc xml:id="A02262-015-a-0840">,</pc> <w lemma="sacred" pos="j" xml:id="A02262-015-a-0850">sacred</w> <w lemma="rule" pos="n1" xml:id="A02262-015-a-0860">Rule</w> <w lemma="defend" pos="vvi" xml:id="A02262-015-a-0870">defend</w> <pc xml:id="A02262-015-a-0880" unit="sentence">.</pc> </l> <l n="235" xml:id="A02262-e105740"> <w lemma="this" pos="d" xml:id="A02262-015-a-0890">This</w> <w lemma="guilty" pos="j" xml:id="A02262-015-a-0900">guilty</w> <w lemma="wretch" pos="n1" xml:id="A02262-015-a-0910">Wretch</w> <pc xml:id="A02262-015-a-0920">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-015-a-0930">whose</w> <w lemma="practise" pos="n2" xml:id="A02262-015-a-0940">practises</w> <w lemma="we" pos="pns" xml:id="A02262-015-a-0950">we</w> <w lemma="fear" pos="vvb" xml:id="A02262-015-a-0960" reg="fear">feare</w> <pc xml:id="A02262-015-a-0970">,</pc> </l> <l xml:id="A02262-e105750"> <w lemma="of" pos="acp-p" xml:id="A02262-015-a-0980">Of</w> <w lemma="late" pos="j" xml:id="A02262-015-a-0990">late</w> <w lemma="his" pos="po" xml:id="A02262-015-a-1000">his</w> <w lemma="place" pos="n1" xml:id="A02262-015-a-1010">place</w> <w lemma="of" pos="acp-p" xml:id="A02262-015-a-1020">of</w> <w lemma="birth" pos="n1" xml:id="A02262-015-a-1030">birth</w> <w lemma="forsake" pos="vvg" xml:id="A02262-015-a-1040">forsaking</w> <pc xml:id="A02262-015-a-1050">,</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-015-a-1060">where</w> </l> <l xml:id="A02262-e105760"> <w lemma="the" pos="d" xml:id="A02262-015-a-1070">The</w> <w lemma="sea" pos="n1" xml:id="A02262-015-a-1080">Sea</w> <w lemma="be" pos="vvz" xml:id="A02262-015-a-1090">is</w> <w lemma="honour" pos="vvn" xml:id="A02262-015-a-1100" reg="honoured">honour'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-015-a-1110">with</w> <w lemma="Tiberius" pos="n1g-nn" xml:id="A02262-015-a-1120" reg="Tiberius'">Tiberius</w> <w lemma="name" pos="n1" xml:id="A02262-015-a-1130">Name</w> <pc xml:id="A02262-015-a-1140">,</pc> </l> <l xml:id="A02262-e105770"> <w lemma="with" pos="acp-p" xml:id="A02262-015-a-1150">With</w> <w lemma="troop" pos="n2" xml:id="A02262-015-a-1160" reg="troops">troopes</w> <w lemma="of" pos="acp-p" xml:id="A02262-015-a-1170">of</w> <w lemma="client" pos="n2" xml:id="A02262-015-a-1180">Clients</w> <w lemma="to" pos="acp-p" xml:id="A02262-015-a-1190">to</w> <w lemma="this" pos="d" xml:id="A02262-015-a-1200">this</w> <w lemma="city" pos="n1" xml:id="A02262-015-a-1210">City</w> <w lemma="come" pos="vvd" xml:id="A02262-015-a-1220">came</w> <pc xml:id="A02262-015-a-1230" unit="sentence">.</pc> </l> <l xml:id="A02262-e105780"> <w lemma="who" pos="crq-q" xml:id="A02262-015-a-1240">Who</w> <w lemma="seed" pos="n2" xml:id="A02262-015-a-1250">seeds</w> <w lemma="of" pos="acp-p" xml:id="A02262-015-a-1260">of</w> <w lemma="war" pos="n1" xml:id="A02262-015-a-1270">War</w> <w lemma="among" pos="acp-p" xml:id="A02262-015-a-1280">among</w> <w lemma="the" pos="d" xml:id="A02262-015-a-1290">the</w> <w lemma="Vulgar" pos="j" xml:id="A02262-015-a-1300">Vulgar</w> <w lemma="sow" pos="n2" xml:id="A02262-015-a-1310" reg="sows">sowes</w> <pc xml:id="A02262-015-a-1320">:</pc> </l> <l n="240" xml:id="A02262-e105790"> <w lemma="with" pos="acp-p" xml:id="A02262-015-a-1330">With</w> <w lemma="what" pos="crq-r" xml:id="A02262-015-a-1340">what</w> <w lemma="injustice" pos="n1" xml:id="A02262-015-a-1350">injustice</w> <w lemma="roman" pos="j-nn" xml:id="A02262-015-a-1360" reg="Roman">Romane</w> <w lemma="arm" pos="n2" xml:id="A02262-015-a-1370" reg="Arms">Armes</w> <w lemma="impose" pos="vvb" xml:id="A02262-015-a-1380">impose</w> </l> <l xml:id="A02262-e105800"> <w lemma="their" pos="po" xml:id="A02262-015-a-1390">Their</w> <w lemma="tribute" pos="n1" xml:id="A02262-015-a-1400">Tribute</w> <w lemma="on" pos="acp-p" xml:id="A02262-015-a-1410">on</w> <w lemma="a" pos="d" xml:id="A02262-015-a-1420">a</w> <w lemma="nation" pos="n1" xml:id="A02262-015-a-1430">Nation</w> <w lemma="ever" pos="av" xml:id="A02262-015-a-1440">ever</w> <w lemma="free" pos="j" xml:id="A02262-015-a-1450">free</w> <pc xml:id="A02262-015-a-1460" unit="sentence">.</pc> </l> <l xml:id="A02262-e105810"> <w lemma="with" pos="acp-p" xml:id="A02262-015-a-1470">With</w> <w lemma="magic" pos="j" xml:id="A02262-015-a-1480" reg="magic">magick</w> <w lemma="charm" pos="n2" xml:id="A02262-015-a-1490" reg="Charms">Charmes</w> <pc xml:id="A02262-015-a-1500">,</pc> <w lemma="and" pos="cc" xml:id="A02262-015-a-1510">and</w> <w lemma="stygian" pos="j-nn" xml:id="A02262-015-a-1520">Stygian</w> <w lemma="compact" pos="n1" xml:id="A02262-015-a-1530">compact</w> <pc xml:id="A02262-015-a-1540">,</pc> <w lemma="he" pos="pns" xml:id="A02262-015-a-1550">he</w> </l> <l xml:id="A02262-e105820"> <w lemma="attract" pos="vvz" xml:id="A02262-015-a-1560">Attracts</w> <w lemma="belief" pos="n1" xml:id="A02262-015-a-1570" reg="belief">beliefe</w> <pc xml:id="A02262-015-a-1580">:</pc> <w lemma="deny" pos="vvz" xml:id="A02262-015-a-1590">denies</w> <w lemma="the" pos="d" xml:id="A02262-015-a-1600">the</w> <w lemma="dead" pos="j" xml:id="A02262-015-a-1610">dead</w> <w lemma="their" pos="po" xml:id="A02262-015-a-1620">their</w> <w lemma="rest" pos="n1" xml:id="A02262-015-a-1630">rest</w> <pc xml:id="A02262-015-a-1640">,</pc> </l> <l xml:id="A02262-e105830"> <w lemma="of" pos="acp-p" xml:id="A02262-015-a-1650">Of</w> <w lemma="those" pos="d" xml:id="A02262-015-a-1660">those</w> <w lemma="unenvied" pos="j" xml:id="A02262-015-a-1670" reg="unenvied">un-envi'd</w> <w lemma="mansion" pos="n2" xml:id="A02262-015-a-1680">Mansions</w> <w lemma="dispossess" pos="vvn" xml:id="A02262-015-a-1690" reg="dispossessed">dispossest</w> </l> <l n="245" xml:id="A02262-e105840"> <w lemma="by" pos="acp-p" xml:id="A02262-015-a-1700">By</w> <w lemma="wicked" pos="j" xml:id="A02262-015-a-1710">wicked</w> <w lemma="spell" pos="n2" xml:id="A02262-015-a-1720" reg="Spells">Spels</w> <pc xml:id="A02262-015-a-1730" unit="sentence">.</pc> <w lemma="these" pos="d" xml:id="A02262-015-a-1740">These</w> <w lemma="prodigy" pos="n2" xml:id="A02262-015-a-1750">prodigies</w> <w lemma="delude" pos="vvb" xml:id="A02262-015-a-1760">delude</w> </l> <l xml:id="A02262-e105850"> <w lemma="the" pos="d" xml:id="A02262-015-a-1770">The</w> <w lemma="novelty-affecting" pos="j" xml:id="A02262-015-a-1780">novelty-affecting</w> <w lemma="multitude" pos="n1" xml:id="A02262-015-a-1790">Multitude</w> <pc xml:id="A02262-015-a-1800">:</pc> </l> <l xml:id="A02262-e105860"> <w lemma="who" pos="crq-ro" xml:id="A02262-015-a-1810">Whom</w> <w lemma="for" pos="acp-p" xml:id="A02262-015-a-1820">for</w> <w lemma="their" pos="po" xml:id="A02262-015-a-1830">their</w> <w lemma="lord" pos="n1" xml:id="A02262-015-a-1840">Lord</w> <w lemma="their" pos="po" xml:id="A02262-015-a-1850">their</w> <w lemma="loud" pos="j" xml:id="A02262-015-a-1860">loud</w> <w lemma="hosanna" pos="n2" xml:id="A02262-015-a-1870">Hosannas</w> <w lemma="greet" pos="vvi" xml:id="A02262-015-a-1880">greet</w> <pc xml:id="A02262-015-a-1890">;</pc> </l> <l xml:id="A02262-e105870"> <w lemma="and" pos="cc" xml:id="A02262-015-a-1900">And</w> <w lemma="strew" pos="vvb" xml:id="A02262-015-a-1910">strew</w> <w lemma="the" pos="d" xml:id="A02262-015-a-1920">the</w> <w lemma="noble" pos="j" xml:id="A02262-015-a-1930">noble</w> <w lemma="palm" pos="n1" xml:id="A02262-015-a-1940" reg="Palm">Palme</w> <w lemma="beneath" pos="acp-p" xml:id="A02262-015-a-1950">beneath</w> <w lemma="his" pos="po" xml:id="A02262-015-a-1960">his</w> <w lemma="see" pos="vvi" xml:id="A02262-015-a-1970" reg="see" type="contract1">se</w> <w xml:id="A02262-015-a-1970c" type="contract2" lemma="it" pos="pn" reg="'t" join="left">et</w> <pc xml:id="A02262-015-a-1980" unit="sentence">.</pc> </l> <pb facs="15" n="23" xml:id="A02262-015-b"/> <l xml:id="A02262-e105880"> <w lemma="embolden" pos="vvn" xml:id="A02262-015-b-0010" reg="Emboldened">Imboldned</w> <w lemma="by" pos="acp-p" xml:id="A02262-015-b-0020">by</w> <w lemma="these" pos="d" xml:id="A02262-015-b-0030">these</w> <w lemma="art" pos="n2" xml:id="A02262-015-b-0040">Arts</w> <pc xml:id="A02262-015-b-0050">;</pc> <w lemma="he" pos="pns" xml:id="A02262-015-b-0060">He</w> <pc xml:id="A02262-015-b-0070">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-015-b-0080">as</w> <w lemma="his" pos="po" xml:id="A02262-015-b-0090">his</w> <w lemma="own" pos="d" xml:id="A02262-015-b-0100">own</w> </l> <l n="250" xml:id="A02262-e105890"> <w lemma="by" pos="acp-p" xml:id="A02262-015-b-0110">By</w> <w lemma="birth" pos="n1" xml:id="A02262-015-b-0120">birth</w> <pc xml:id="A02262-015-b-0130">,</pc> <w lemma="aspire" pos="vvz" xml:id="A02262-015-b-0140">aspires</w> <w lemma="to" pos="acp-p" xml:id="A02262-015-b-0150">to</w> <w lemma="David" pos="n1g-nn" xml:id="A02262-015-b-0160" reg="David's">Davids</w> <w lemma="ancient" pos="j" xml:id="A02262-015-b-0170">ancient</w> <w lemma="throne" pos="n1" xml:id="A02262-015-b-0180">Throne</w> <pc xml:id="A02262-015-b-0190" unit="sentence">.</pc> </l> <l xml:id="A02262-e105900"> <w lemma="when" pos="crq-cs" xml:id="A02262-015-b-0200">When</w> <w lemma="Rome" pos="n1-nn" xml:id="A02262-015-b-0210">Rome</w> <pc xml:id="A02262-015-b-0220">,</pc> <w lemma="provoke" pos="vvn" xml:id="A02262-015-b-0230" reg="provoked">provok'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-015-b-0240">by</w> <w lemma="his" pos="po" xml:id="A02262-015-b-0250">his</w> <w lemma="rebellion" pos="n1" xml:id="A02262-015-b-0260">rebellion</w> <pc xml:id="A02262-015-b-0270">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-015-b-0280">shall</w> </l> <l xml:id="A02262-e105910"> <w lemma="arm" pos="vvi" xml:id="A02262-015-b-0290" reg="Arm">Arme</w> <w lemma="her" pos="po" xml:id="A02262-015-b-0300">her</w> <w lemma="just" pos="j" xml:id="A02262-015-b-0310">just</w> <w lemma="grief" pos="n1" xml:id="A02262-015-b-0320" reg="Grief">Griefe</w> <pc xml:id="A02262-015-b-0330">;</pc> <w lemma="we" pos="pns" xml:id="A02262-015-b-0340">we</w> <w lemma="by" pos="acp-p" xml:id="A02262-015-b-0350">by</w> <w lemma="the" pos="d" xml:id="A02262-015-b-0360">the</w> <w lemma="sword" pos="n1" xml:id="A02262-015-b-0370">sword</w> <w lemma="must" pos="vmb" xml:id="A02262-015-b-0380">must</w> <w lemma="fall" pos="vvi" xml:id="A02262-015-b-0390">fall</w> <pc xml:id="A02262-015-b-0400">,</pc> </l> <l xml:id="A02262-e105920"> <w lemma="our" pos="po" xml:id="A02262-015-b-0410">Our</w> <w lemma="city" pos="n1" xml:id="A02262-015-b-0420">City</w> <w lemma="sink" pos="vvi" xml:id="A02262-015-b-0430" reg="sink">sinke</w> <w lemma="in" pos="acp-p" xml:id="A02262-015-b-0440">in</w> <w lemma="flame" pos="n2" xml:id="A02262-015-b-0450">flames</w> <pc xml:id="A02262-015-b-0460">,</pc> <w lemma="our" pos="po" xml:id="A02262-015-b-0470">our</w> <w lemma="country" pos="n1" xml:id="A02262-015-b-0480" reg="Country">Countrey</w> <w lemma="lie" pos="vvb" xml:id="A02262-015-b-0490" reg="lie">lye</w> </l> <l xml:id="A02262-e105930"> <w lemma="depopulate" pos="vvn" xml:id="A02262-015-b-0500">Depopulated</w> <pc xml:id="A02262-015-b-0510" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-015-b-0520">But</w> <w lemma="since" pos="acp-cs" xml:id="A02262-015-b-0530">since</w> <w lemma="one" pos="pi" xml:id="A02262-015-b-0540">One</w> <w lemma="must" pos="vmb" xml:id="A02262-015-b-0550">must</w> <w lemma="die" pos="vvi" xml:id="A02262-015-b-0560" reg="die">dye</w> </l> <l n="255" xml:id="A02262-e105940"> <w lemma="to" pos="acp-cs" xml:id="A02262-015-b-0570">To</w> <w lemma="save" pos="vvi" xml:id="A02262-015-b-0580">save</w> <w lemma="the" pos="d" xml:id="A02262-015-b-0590">the</w> <w lemma="general" pos="n1" xml:id="A02262-015-b-0600" reg="General">Generall</w> <pc xml:id="A02262-015-b-0610">;</pc> <w lemma="sentence" pos="vvn" xml:id="A02262-015-b-0620" reg="sentenced">sentenc'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-015-b-0630">by</w> <w lemma="thy" pos="po" xml:id="A02262-015-b-0640">thy</w> <w lemma="breath" pos="n1" xml:id="A02262-015-b-0650">breath</w> <pc xml:id="A02262-015-b-0660">,</pc> </l> <l xml:id="A02262-e105950"> <w lemma="let" pos="vvb" xml:id="A02262-015-b-0670">Let</w> <w lemma="he" pos="pno" xml:id="A02262-015-b-0680">him</w> <w lemma="redeem" pos="vvi" xml:id="A02262-015-b-0690" reg="redeem">redeeme</w> <w lemma="his" pos="po" xml:id="A02262-015-b-0700">his</w> <w lemma="nation" pos="n1" xml:id="A02262-015-b-0710">Nation</w> <w lemma="with" pos="acp-p" xml:id="A02262-015-b-0720">with</w> <w lemma="his" pos="po" xml:id="A02262-015-b-0730">his</w> <w lemma="death" pos="n1" xml:id="A02262-015-b-0740">death</w> <pc xml:id="A02262-015-b-0750" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e105960" who="A02262-pilate"> <speaker> <w lemma="PILAT." pos="n-ab" xml:id="A02262-015-b-0760">PILAT.</w> <pc xml:id="A02262-015-b-0770" unit="sentence"/> </speaker> <l xml:id="A02262-e105970"> <w lemma="such" pos="d" xml:id="A02262-015-b-0780">Such</w> <w lemma="doubtful" pos="j" xml:id="A02262-015-b-0790" reg="doubtful">doubtfull</w> <w lemma="cause" pos="n2" xml:id="A02262-015-b-0800">causes</w> <w lemma="grave" pos="j" xml:id="A02262-015-b-0810">grave</w> <w lemma="advice" pos="n1" xml:id="A02262-015-b-0820">advice</w> <w lemma="require" pos="vvi" xml:id="A02262-015-b-0830">require</w> <pc xml:id="A02262-015-b-0840">:</pc> </l> <l xml:id="A02262-e105980"> <w lemma="here" pos="av" xml:id="A02262-015-b-0850">Here</w> <pc xml:id="A02262-015-b-0860">,</pc> <w lemma="if" pos="cs" xml:id="A02262-015-b-0870">if</w> <w lemma="you" pos="pn" xml:id="A02262-015-b-0880">you</w> <w lemma="please" pos="vvb" xml:id="A02262-015-b-0890">please</w> <pc xml:id="A02262-015-b-0900">,</pc> <w lemma="attend" pos="vvb" xml:id="A02262-015-b-0910">attend</w> <pc xml:id="A02262-015-b-0920">;</pc> <w lemma="while" pos="cs" xml:id="A02262-015-b-0930">while</w> <w lemma="I" pos="pns" xml:id="A02262-015-b-0940">I</w> <w lemma="retire" pos="vvb" xml:id="A02262-015-b-0950">retire</w> <pc xml:id="A02262-015-b-0960" unit="sentence">.</pc> </l> <l xml:id="A02262-e105990"> <w lemma="the" pos="d" xml:id="A02262-015-b-0970">The</w> <w lemma="prisoner" pos="n1" xml:id="A02262-015-b-0980" reg="Prisoner">Pris'ner</w> <w lemma="to" pos="acp-p" xml:id="A02262-015-b-0990">to</w> <w lemma="the" pos="d" xml:id="A02262-015-b-1000">the</w> <w lemma="soldier" pos="n1g" xml:id="A02262-015-b-1010" reg="soldier's">Souldiers</w> <w lemma="care" pos="n1" xml:id="A02262-015-b-1020">care</w> <w lemma="commit" pos="vvi" xml:id="A02262-015-b-1030">commit</w> <pc xml:id="A02262-015-b-1040">:</pc> </l> <l n="260" xml:id="A02262-e106000"> <w lemma="on" pos="acp-p" xml:id="A02262-015-b-1050">On</w> <w lemma="who" pos="crq-ro" xml:id="A02262-015-b-1060">whom</w> <w lemma="this" pos="d" xml:id="A02262-015-b-1070">this</w> <w lemma="day" pos="n1" xml:id="A02262-015-b-1080">day</w> <w lemma="we" pos="pns" xml:id="A02262-015-b-1090">we</w> <w lemma="will" pos="vmb" xml:id="A02262-015-b-1100">will</w> <w lemma="in" pos="acp-p" xml:id="A02262-015-b-1110">in</w> <w lemma="judgement" pos="n1" xml:id="A02262-015-b-1120">judgement</w> <w lemma="fit" pos="j" xml:id="A02262-015-b-1130">fit</w> <pc xml:id="A02262-015-b-1140" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e106010" who="A02262-chorus_jewish_women"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-015-b-1150" reg="CHORUS">CHORVS</w> <w lemma="of" pos="acp-p" xml:id="A02262-015-b-1160">OF</w> <w lemma="jewish" pos="j-nn" xml:id="A02262-015-b-1170">JEWISH</w> <w lemma="woman" pos="n2" xml:id="A02262-015-b-1180">WOMEN</w> <pc xml:id="A02262-015-b-1190" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e106020"> <w lemma="you" pos="pn" xml:id="A02262-015-b-1200">YOu</w> <w lemma="lofty" pos="j" xml:id="A02262-015-b-1210">lofty</w> <w lemma="tower" pos="n2" xml:id="A02262-015-b-1220">towers</w> <w lemma="of" pos="acp-p" xml:id="A02262-015-b-1230">of</w> <w lemma="Solyma" pos="n1-nn" xml:id="A02262-015-b-1240">Solyma</w> <pc xml:id="A02262-015-b-1250">,</pc> </l> <l xml:id="A02262-e106030"> <w lemma="thou" pos="pns" xml:id="A02262-015-b-1260">Thou</w> <w lemma="ancient" pos="j" xml:id="A02262-015-b-1270">ancient</w> <w lemma="throne" pos="n1" xml:id="A02262-015-b-1280">Throne</w> <w lemma="of" pos="acp-p" xml:id="A02262-015-b-1290">of</w> <w lemma="sovereign" pos="j" xml:id="A02262-015-b-1300" reg="Sovereign">Soveraign</w> <w lemma="sway" pos="n1" xml:id="A02262-015-b-1310">sway</w> <pc xml:id="A02262-015-b-1320">:</pc> </l> <l xml:id="A02262-e106040"> <w lemma="to" pos="acp-p" xml:id="A02262-015-b-1330">To</w> <w lemma="thou" pos="pno" xml:id="A02262-015-b-1340">thee</w> <w lemma="the" pos="d" xml:id="A02262-015-b-1350">the</w> <w lemma="conquer" pos="j_vn" xml:id="A02262-015-b-1360">conquered</w> <w lemma="tribute" pos="n1" xml:id="A02262-015-b-1370">Tribute</w> <w lemma="pay" pos="vvn" xml:id="A02262-015-b-1380" reg="paid">pay'd</w> <pc xml:id="A02262-015-b-1390">,</pc> </l> <l xml:id="A02262-e106050"> <w lemma="from" pos="acp-p" xml:id="A02262-015-b-1400">From</w> <w lemma="the" pos="d" xml:id="A02262-015-b-1410" type="contract1" reg="th'">th'</w> <w xml:id="A02262-015-b-1410c" type="contract2" lemma="isthmos" pos="n1-nn" reg="Isthmos" join="left">Isthmos</w> <pc xml:id="A02262-015-b-1420">,</pc> <w lemma="crown" pos="vvn" xml:id="A02262-015-b-1430" reg="crowned">crown'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-015-b-1440">with</w> <w lemma="ebon" pos="n1" xml:id="A02262-015-b-1450">Ebon</w> <w lemma="shade" pos="n1" xml:id="A02262-015-b-1460">shade</w> <pc xml:id="A02262-015-b-1470">,</pc> </l> <l n="265" xml:id="A02262-e106060"> <w lemma="to" pos="acp-p" xml:id="A02262-015-b-1480">To</w> <w lemma="great" pos="j" xml:id="A02262-015-b-1490">great</w> <w lemma="Euphrates" pos="n1-nn" xml:id="A02262-015-b-1500">Euphrates</w> <w lemma="tremble" pos="vvg" xml:id="A02262-015-b-1510">trembling</w> <w lemma="stream" pos="n2" xml:id="A02262-015-b-1520" reg="Streams">Streames</w> <pc xml:id="A02262-015-b-1530">:</pc> </l> <l xml:id="A02262-e106070"> <w lemma="arabian" pos="n2-nn_j" xml:id="A02262-015-b-1540">Arabians</w> <pc xml:id="A02262-015-b-1550">,</pc> <w lemma="scorch" pos="j_vn" xml:id="A02262-015-b-1560" reg="scorched">scorch'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-015-b-1570">by</w> <w lemma="Phoebus" pos="n1-nn" xml:id="A02262-015-b-1580">Phoebus</w> <w lemma="beam" pos="n2" xml:id="A02262-015-b-1590" reg="beams">beames</w> <pc xml:id="A02262-015-b-1600" unit="sentence">.</pc> </l> <l xml:id="A02262-e106080"> <w lemma="the" pos="d" xml:id="A02262-015-b-1610" type="contract1" reg="th'">Th'</w> <w xml:id="A02262-015-b-1610c" type="contract2" lemma="admire" pos="j_vg" reg="admiring" join="left">admiring</w> <w lemma="queen" pos="n1" xml:id="A02262-015-b-1620">Queen</w> <pc xml:id="A02262-015-b-1630">,</pc> <w lemma="wing" pos="j_vn" xml:id="A02262-015-b-1640" reg="winged">wing'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-015-b-1650">with</w> <w lemma="thy" pos="po" xml:id="A02262-015-b-1660">thy</w> <w lemma="fame" pos="n1" xml:id="A02262-015-b-1670">Fame</w> <pc xml:id="A02262-015-b-1680">,</pc> </l> <l xml:id="A02262-e106090"> <w lemma="from" pos="acp-p" xml:id="A02262-015-b-1690">From</w> <w lemma="her" pos="po" xml:id="A02262-015-b-1700">her</w> <w lemma="black-peopled" pos="j" xml:id="A02262-015-b-1710">black-peopled</w> <w lemma="empire" pos="n1" xml:id="A02262-015-b-1720">Empire</w> <w lemma="come" pos="vvd" xml:id="A02262-015-b-1730">came</w> <pc xml:id="A02262-015-b-1740" unit="sentence">.</pc> </l> <pb facs="16" n="24" xml:id="A02262-016-a"/> <l xml:id="A02262-e106100"> <w lemma="great" pos="j" xml:id="A02262-016-a-0010">Great</w> <w lemma="king" pos="n2" xml:id="A02262-016-a-0020">Kings</w> <pc xml:id="A02262-016-a-0030">,</pc> <w lemma="ambitious" pos="j" xml:id="A02262-016-a-0040">ambitious</w> <w lemma="of" pos="acp-p" xml:id="A02262-016-a-0050">of</w> <w lemma="thy" pos="po" xml:id="A02262-016-a-0060">thy</w> <w lemma="love" pos="n1" xml:id="A02262-016-a-0070">love</w> <pc xml:id="A02262-016-a-0080">,</pc> </l> <l n="270" xml:id="A02262-e106110"> <w lemma="to" pos="acp-cs" xml:id="A02262-016-a-0090">To</w> <w lemma="join" pos="vvi" xml:id="A02262-016-a-0100" reg="join">joyne</w> <w lemma="with" pos="acp-p" xml:id="A02262-016-a-0110">with</w> <w lemma="thou" pos="pno" xml:id="A02262-016-a-0120">thee</w> <w lemma="in" pos="acp-p" xml:id="A02262-016-a-0130">in</w> <w lemma="friendship" pos="n1" xml:id="A02262-016-a-0140">friendship</w> <w lemma="strive" pos="vvd" xml:id="A02262-016-a-0150">strove</w> <pc xml:id="A02262-016-a-0160" unit="sentence">.</pc> </l> <l xml:id="A02262-e106120"> <w lemma="those" pos="d" xml:id="A02262-016-a-0170">Those</w> <w lemma="who" pos="crq-r" xml:id="A02262-016-a-0180">who</w> <w lemma="Canopus" pos="n1g-nn" xml:id="A02262-016-a-0190" reg="Canopus'">Canopus</w> <w lemma="sceptre" pos="n1" xml:id="A02262-016-a-0200" reg="Sceptre">Scepter</w> <w lemma="bear" pos="vvd" xml:id="A02262-016-a-0210">bore</w> <pc xml:id="A02262-016-a-0220">;</pc> </l> <l xml:id="A02262-e106130"> <w lemma="those" pos="d" xml:id="A02262-016-a-0230">Those</w> <w lemma="monarch" pos="n2" xml:id="A02262-016-a-0240">Monarchs</w> <w lemma="who" pos="crq-r" xml:id="A02262-016-a-0250">who</w> <w lemma="the" pos="d" xml:id="A02262-016-a-0260">the</w> <w lemma="sun" pos="n1" xml:id="A02262-016-a-0270">Sun</w> <w lemma="adore" pos="vvb" xml:id="A02262-016-a-0280">adore</w> <pc xml:id="A02262-016-a-0290">,</pc> </l> <l xml:id="A02262-e106140"> <w lemma="and" pos="cc" xml:id="A02262-016-a-0300">And</w> <w lemma="over" pos="acp-p" xml:id="A02262-016-a-0310" reg="o'er">o're</w> <w lemma="the" pos="d" xml:id="A02262-016-a-0320">the</w> <w lemma="wealthy" pos="j" xml:id="A02262-016-a-0330">wealthy</w> <w lemma="orient" pos="j" xml:id="A02262-016-a-0340">Orient</w> <w lemma="reign" pos="n1" xml:id="A02262-016-a-0350" reg="reign">reigne</w> <pc xml:id="A02262-016-a-0360">:</pc> </l> <l xml:id="A02262-e106150"> <w lemma="Sarrana" pos="n1-nn" xml:id="A02262-016-a-0370">Sarrana</w> <pc xml:id="A02262-016-a-0380">,</pc> <w lemma="sovereign" pos="j" xml:id="A02262-016-a-0390" reg="Sovereign">Soveraigne</w> <w lemma="of" pos="acp-p" xml:id="A02262-016-a-0400">of</w> <w lemma="the" pos="d" xml:id="A02262-016-a-0410">the</w> <w lemma="main" pos="j" xml:id="A02262-016-a-0420">Main</w> <pc xml:id="A02262-016-a-0430" unit="sentence">.</pc> </l> <l n="275" xml:id="A02262-e106160"> <w lemma="now" pos="av" xml:id="A02262-016-a-0440">Now</w> <pc xml:id="A02262-016-a-0450">,</pc> <w lemma="ah" pos="uh" xml:id="A02262-016-a-0460">ah</w> <pc xml:id="A02262-016-a-0470" unit="sentence">!</pc> <w lemma="a" pos="d" xml:id="A02262-016-a-0480">a</w> <w lemma="miserable" pos="j" xml:id="A02262-016-a-0490">miserable</w> <w lemma="thrall" pos="n1" xml:id="A02262-016-a-0500">Thrall</w> <pc xml:id="A02262-016-a-0510" unit="sentence">!</pc> </l> <l xml:id="A02262-e106170"> <w lemma="o" pos="uh" xml:id="A02262-016-a-0520">O</w> <pc xml:id="A02262-016-a-0530">,</pc> <w lemma="nothing" pos="pi-x" xml:id="A02262-016-a-0540">nothing</w> <pc xml:id="A02262-016-a-0550">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-016-a-0560">but</w> <w lemma="a" pos="d" xml:id="A02262-016-a-0570">a</w> <w lemma="prey" pos="n1" xml:id="A02262-016-a-0580">prey</w> <w lemma="to" pos="acp-p" xml:id="A02262-016-a-0590">to</w> <w lemma="all" pos="d" xml:id="A02262-016-a-0600">all</w> <pc xml:id="A02262-016-a-0610" unit="sentence">!</pc> </l> <l xml:id="A02262-e106180"> <w lemma="this" pos="d" xml:id="A02262-016-a-0620">This</w> <w lemma="land" pos="n1" xml:id="A02262-016-a-0630">Land</w> <pc xml:id="A02262-016-a-0640">,</pc> <w lemma="to|one" pos="acp-p|crd" xml:id="A02262-016-a-0650">t'one</w> <w lemma="god" pos="n1" xml:id="A02262-016-a-0660">God</w> <w lemma="once" pos="acp-av" xml:id="A02262-016-a-0670">once</w> <w lemma="chaste" pos="av_j" xml:id="A02262-016-a-0680" reg="chastely">chastly</w> <w lemma="wed" pos="vvn" xml:id="A02262-016-a-0690">wed</w> <pc xml:id="A02262-016-a-0700">,</pc> </l> <l xml:id="A02262-e106190"> <w lemma="how" pos="crq-cs" xml:id="A02262-016-a-0710">How</w> <w lemma="often" pos="av" xml:id="A02262-016-a-0720">often</w> <w lemma="have" pos="vvz" xml:id="A02262-016-a-0730">hath</w> <w lemma="she" pos="pns" xml:id="A02262-016-a-0740">she</w> <w lemma="change" pos="vvn" xml:id="A02262-016-a-0750" reg="changed">chang'd</w> <w lemma="her" pos="po" xml:id="A02262-016-a-0760">her</w> <w lemma="head" pos="n1" xml:id="A02262-016-a-0770">Head</w> <pc xml:id="A02262-016-a-0780">,</pc> </l> <l xml:id="A02262-e106200"> <w lemma="since" pos="acp-cs" xml:id="A02262-016-a-0790">Since</w> <w lemma="they" pos="pns" xml:id="A02262-016-a-0800">they</w> <w lemma="our" pos="po" xml:id="A02262-016-a-0810">our</w> <w lemma="temple" pos="n2" xml:id="A02262-016-a-0820">Temples</w> <w lemma="ruine" pos="vvn" xml:id="A02262-016-a-0830" reg="ruined">ruin'd</w> <w lemma="pride" pos="n1" xml:id="A02262-016-a-0840">pride</w> </l> <l n="280" xml:id="A02262-e106210"> <w lemma="with" pos="acp-p" xml:id="A02262-016-a-0850">With</w> <w lemma="bad" pos="j" xml:id="A02262-016-a-0860">bad</w> <w lemma="presage" pos="n1" xml:id="A02262-016-a-0870">presage</w> <w lemma="reedify" pos="vvn" xml:id="A02262-016-a-0880" reg="re-edified">reedifi'd</w> <pc xml:id="A02262-016-a-0890" unit="sentence">!</pc> </l> <l xml:id="A02262-e106220"> <w lemma="since" pos="acp-p" xml:id="A02262-016-a-0900">Since</w> <w lemma="those" pos="d" xml:id="A02262-016-a-0910">those</w> <pc xml:id="A02262-016-a-0920">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-016-a-0930">in</w> <w lemma="foreign" pos="j" xml:id="A02262-016-a-0940" reg="foreign">forrein</w> <w lemma="bondage" pos="n1" xml:id="A02262-016-a-0950">bondage</w> <w lemma="bear" pos="vvn" xml:id="A02262-016-a-0960">born</w> <pc xml:id="A02262-016-a-0970">,</pc> </l> <l xml:id="A02262-e106230"> <w lemma="do" pos="vvd" xml:id="A02262-016-a-0980">Did</w> <w lemma="with" pos="acp-p" xml:id="A02262-016-a-0990">with</w> <w lemma="their" pos="po" xml:id="A02262-016-a-1000">their</w> <w lemma="servile" pos="j" xml:id="A02262-016-a-1010">servile</w> <w lemma="fate" pos="n2" xml:id="A02262-016-a-1020">Fates</w> <w lemma="return" pos="vvb" xml:id="A02262-016-a-1030">return</w> <pc xml:id="A02262-016-a-1040" unit="sentence">!</pc> </l> <l xml:id="A02262-e106240"> <w lemma="on" pos="acp-p" xml:id="A02262-016-a-1050">On</w> <w lemma="we" pos="pno" xml:id="A02262-016-a-1060">us</w> <w lemma="Antiochus" pos="n1-nn" xml:id="A02262-016-a-1070">Antiochus</w> <w lemma="gild" pos="n1" xml:id="A02262-016-a-1080">guilt</w> <w lemma="reflect" pos="vvz" xml:id="A02262-016-a-1090">reflects</w> <pc xml:id="A02262-016-a-1100">:</pc> </l> <l xml:id="A02262-e106250"> <w lemma="our" pos="po" xml:id="A02262-016-a-1110">Our</w> <w lemma="father" pos="n1g" xml:id="A02262-016-a-1120" reg="Father's">Fathers</w> <w lemma="sin" pos="n2" xml:id="A02262-016-a-1130" reg="Sins">Sinnes</w> <w lemma="sit" pos="vvb" xml:id="A02262-016-a-1140">sit</w> <w lemma="on" pos="acp-p" xml:id="A02262-016-a-1150">on</w> <w lemma="our" pos="po" xml:id="A02262-016-a-1160">our</w> <w lemma="neck" pos="n2" xml:id="A02262-016-a-1170">necks</w> <pc xml:id="A02262-016-a-1180" unit="sentence">.</pc> </l> <l n="285" xml:id="A02262-e106260"> <w lemma="what" pos="crq-q" xml:id="A02262-016-a-1190">What</w> <w lemma="dare" pos="vvd" xml:id="A02262-016-a-1200">durst</w> <w lemma="that" pos="cs" xml:id="A02262-016-a-1210">that</w> <w lemma="wicked" pos="j" xml:id="A02262-016-a-1220">wicked</w> <w lemma="age" pos="n1" xml:id="A02262-016-a-1230">Age</w> <w lemma="not" pos="xx" xml:id="A02262-016-a-1240">not</w> <w lemma="do" pos="vvi" xml:id="A02262-016-a-1250">do</w> <pc xml:id="A02262-016-a-1260">,</pc> </l> <l xml:id="A02262-e106270"> <w lemma="which" pos="crq-r" xml:id="A02262-016-a-1270">Which</w> <w lemma="can" pos="vmd" xml:id="A02262-016-a-1280">could</w> <w lemma="those" pos="d" xml:id="A02262-016-a-1290">those</w> <w lemma="altar" pos="n2" xml:id="A02262-016-a-1300">Altars</w> <w lemma="naked" pos="j" xml:id="A02262-016-a-1310">naked</w> <w lemma="view" pos="n1" xml:id="A02262-016-a-1320">view</w> <pc xml:id="A02262-016-a-1330">,</pc> </l> <l xml:id="A02262-e106280"> <w lemma="oft" pos="av" xml:id="A02262-016-a-1340">Oft</w> <w lemma="flame" pos="vvg" xml:id="A02262-016-a-1350">flaming</w> <w lemma="with" pos="acp-p" xml:id="A02262-016-a-1360">with</w> <w lemma="celestial" pos="j" xml:id="A02262-016-a-1370" reg="celestial">celestiall</w> <w lemma="fire" pos="n1" xml:id="A02262-016-a-1380">Fire</w> <pc xml:id="A02262-016-a-1390" unit="sentence">!</pc> </l> <l xml:id="A02262-e106290"> <w lemma="provoke" pos="vvg" xml:id="A02262-016-a-1400">Provoking</w> <w lemma="heaven" pos="n2" xml:id="A02262-016-a-1410">Heavens</w> <w lemma="deserve" pos="vvn" xml:id="A02262-016-a-1420">deserved</w> <w lemma="ire" pos="n1" xml:id="A02262-016-a-1430">ire</w> </l> <l xml:id="A02262-e106300"> <w lemma="with" pos="acp-p" xml:id="A02262-016-a-1440">With</w> <w lemma="their" pos="po" xml:id="A02262-016-a-1450">their</w> <w lemma="adulterate" pos="j" xml:id="A02262-016-a-1460" reg="adulterate">adult'rat</w> <w lemma="sacrifice" pos="n1" xml:id="A02262-016-a-1470">Sacrifice</w> <pc xml:id="A02262-016-a-1480" unit="sentence">!</pc> </l> <l n="290" xml:id="A02262-e106310"> <w lemma="for" pos="acp-p" xml:id="A02262-016-a-1490">For</w> <w lemma="this" pos="d" xml:id="A02262-016-a-1500">this</w> <w lemma="do" pos="vvd" xml:id="A02262-016-a-1510">did</w> <w lemma="we" pos="png" xml:id="A02262-016-a-1520">Ours</w> <w lemma="so" pos="av" xml:id="A02262-016-a-1530">so</w> <w lemma="high" pos="av_j" xml:id="A02262-016-a-1540">highly</w> <w lemma="prize" pos="n1" xml:id="A02262-016-a-1550">prize</w> </l> <l xml:id="A02262-e106320"> <w lemma="the" pos="d" xml:id="A02262-016-a-1560" reg="th'" type="contract1">Th'</w> <w xml:id="A02262-016-a-1560c" type="contract2" lemma="ionian" pos="j-nn" reg="Ionian" join="left">Iönian</w> <w lemma="god" pos="n2" xml:id="A02262-016-a-1570">Gods</w> <pc xml:id="A02262-016-a-1580">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-016-a-1590">by</w> <w lemma="mortal" pos="n2_j" xml:id="A02262-016-a-1600">mortals</w> <w lemma="make" pos="vvd" xml:id="A02262-016-a-1610">made</w> <pc xml:id="A02262-016-a-1620">,</pc> </l> <l xml:id="A02262-e106330"> <w lemma="and" pos="cc" xml:id="A02262-016-a-1630">And</w> <w lemma="incense" pos="vvi" xml:id="A02262-016-a-1640">incense</w> <w lemma="to" pos="acp-p" xml:id="A02262-016-a-1650">to</w> <w lemma="those" pos="d" xml:id="A02262-016-a-1660">those</w> <w lemma="idol" pos="n2" xml:id="A02262-016-a-1670">Idols</w> <w lemma="pay" pos="vvn" xml:id="A02262-016-a-1680" reg="paid">pay'd</w> <pc xml:id="A02262-016-a-1690" unit="sentence">?</pc> </l> <l xml:id="A02262-e106340"> <w lemma="since" pos="acp-p" xml:id="A02262-016-a-1700">Since</w> <w lemma="when" pos="crq-cs" xml:id="A02262-016-a-1710">when</w> <w lemma="the" pos="d" xml:id="A02262-016-a-1720" type="contract1" reg="th'">th'</w> <w xml:id="A02262-016-a-1720c" type="contract2" lemma="accurst" pos="j" reg="Accurst" join="left">Accurst</w> <w lemma="their" pos="po" xml:id="A02262-016-a-1730">their</w> <w lemma="brother" pos="n2" xml:id="A02262-016-a-1740">brothers</w> <w lemma="slay" pos="vvd" xml:id="A02262-016-a-1750">slew</w> <pc xml:id="A02262-016-a-1760">;</pc> </l> <l xml:id="A02262-e106350"> <w lemma="wife" pos="n2" xml:id="A02262-016-a-1770">Wives</w> <pc xml:id="A02262-016-a-1780">,</pc> <w lemma="less" pos="av-c_d" xml:id="A02262-016-a-1790" reg="less">lesse</w> <w lemma="malicious" pos="j" xml:id="A02262-016-a-1800" reg="malicious">malitious</w> <w lemma="poison" pos="n1" xml:id="A02262-016-a-1810" reg="poison">poyson</w> <w lemma="brew" pos="vvb" xml:id="A02262-016-a-1820">brew</w> <pc xml:id="A02262-016-a-1830">;</pc> </l> <pb facs="16" n="25" xml:id="A02262-016-b"/> <l n="295" xml:id="A02262-e106360"> <w lemma="son" pos="n2" xml:id="A02262-016-b-0010">Sons</w> <w lemma="fall" pos="vvb" xml:id="A02262-016-b-0020">fall</w> <w lemma="by" pos="acp-p" xml:id="A02262-016-b-0030">by</w> <w lemma="mother" pos="n2" xml:id="A02262-016-b-0040">Mothers</w> <pc xml:id="A02262-016-b-0050">:</pc> <w lemma="we" pos="pns" xml:id="A02262-016-b-0060">we</w> <w lemma="have" pos="vvb" xml:id="A02262-016-b-0070">have</w> <w lemma="know" pos="vvn" xml:id="A02262-016-b-0080">known</w> </l> <l xml:id="A02262-e106370"> <w lemma="that" pos="cs" xml:id="A02262-016-b-0090">That</w> <pc xml:id="A02262-016-b-0100">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-016-b-0110">which</w> <w lemma="will" pos="vmb" xml:id="A02262-016-b-0120">will</w> <w lemma="be" pos="vvi" xml:id="A02262-016-b-0130">be</w> <w lemma="believe" pos="vvn" xml:id="A02262-016-b-0140" reg="believed">beleev'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-016-b-0150">by</w> <w lemma="none" pos="pi-x" xml:id="A02262-016-b-0160">none</w> <pc xml:id="A02262-016-b-0170" unit="sentence">.</pc> </l> <l xml:id="A02262-e106380"> <w lemma="twice" pos="av" xml:id="A02262-016-b-0180">Twice</w> <w lemma="vanquish" pos="vvn" xml:id="A02262-016-b-0190">vanquished</w> <w lemma="by" pos="acp-p" xml:id="A02262-016-b-0200">by</w> <w lemma="roman" pos="j-nn" xml:id="A02262-016-b-0210" reg="Roman">Romane</w> <w lemma="arm" pos="n2" xml:id="A02262-016-b-0220" reg="Arms">Armes</w> <pc xml:id="A02262-016-b-0230">;</pc> </l> <l xml:id="A02262-e106390"> <w lemma="twice" pos="av" xml:id="A02262-016-b-0240">Twice</w> <w lemma="have" pos="vvb" xml:id="A02262-016-b-0250">have</w> <w lemma="their" pos="po" xml:id="A02262-016-b-0260">their</w> <w lemma="conqueror" pos="n1" xml:id="A02262-016-b-0270" reg="conqueror">Conquerours</w> <w lemma="our" pos="po" xml:id="A02262-016-b-0280">our</w> <w lemma="harm" pos="n2" xml:id="A02262-016-b-0290" reg="harms">harmes</w> </l> <l xml:id="A02262-e106400"> <w lemma="remove" pos="vvn" xml:id="A02262-016-b-0300" reg="Removed">Remov'd</w> <w lemma="for" pos="acp-p" xml:id="A02262-016-b-0310">for</w> <w lemma="great" pos="j-c" xml:id="A02262-016-b-0320">greater</w> <pc xml:id="A02262-016-b-0330">:</pc> <w lemma="fortune" pos="n2" xml:id="A02262-016-b-0340">Fortunes</w> <w lemma="change" pos="vvb" xml:id="A02262-016-b-0350">change</w> </l> <l n="300" xml:id="A02262-e106410"> <w lemma="to" pos="acp-p" xml:id="A02262-016-b-0360">To</w> <w lemma="our" pos="po" xml:id="A02262-016-b-0370">our</w> <w lemma="proud" pos="j" xml:id="A02262-016-b-0380">proud</w> <w lemma="master" pos="n2" xml:id="A02262-016-b-0390">Masters</w> <w lemma="prove" pos="vvn" xml:id="A02262-016-b-0400" reg="proved">prov'd</w> <w lemma="as" pos="acp-p" xml:id="A02262-016-b-0410">as</w> <w lemma="strange" pos="j" xml:id="A02262-016-b-0420">strange</w> <pc xml:id="A02262-016-b-0430" unit="sentence">.</pc> </l> <l xml:id="A02262-e106420"> <w lemma="yet" pos="av" xml:id="A02262-016-b-0440">Yet</w> <w lemma="this" pos="d" xml:id="A02262-016-b-0450">this</w> <w lemma="no" pos="av-x_d" xml:id="A02262-016-b-0460">no</w> <w lemma="less" pos="av-c_d" xml:id="A02262-016-b-0470" reg="less">lesse</w> <w lemma="our" pos="po" xml:id="A02262-016-b-0480">our</w> <w lemma="grief" pos="n1" xml:id="A02262-016-b-0490">grief</w> <w lemma="provoke" pos="vvz" xml:id="A02262-016-b-0500">provokes</w> <pc xml:id="A02262-016-b-0510">,</pc> </l> <l xml:id="A02262-e106430"> <w lemma="our" pos="po" xml:id="A02262-016-b-0520">Our</w> <w lemma="kindred" pos="n1" xml:id="A02262-016-b-0530">kindred</w> <w lemma="bear" pos="vvi" xml:id="A02262-016-b-0540" reg="bear">beare</w> <w lemma="divide" pos="j_vn" xml:id="A02262-016-b-0550">divided</w> <w lemma="yoke" pos="n2" xml:id="A02262-016-b-0560">yokes</w> <pc xml:id="A02262-016-b-0570">:</pc> </l> <l xml:id="A02262-e106440"> <w lemma="one" pos="pi" xml:id="A02262-016-b-0580">One</w> <w lemma="part" pos="n1" xml:id="A02262-016-b-0590">part</w> <w lemma="by" pos="acp-p" xml:id="A02262-016-b-0600">by</w> <w lemma="roman" pos="j-nn" xml:id="A02262-016-b-0610" reg="Roman">Romane</w> <w lemma="bondage" pos="n1" xml:id="A02262-016-b-0620">bondage</w> <w lemma="wring" pos="vvn" xml:id="A02262-016-b-0630">wrung</w> <pc xml:id="A02262-016-b-0640">;</pc> </l> <l xml:id="A02262-e106450"> <w lemma="the" pos="d" xml:id="A02262-016-b-0650">The</w> <w lemma="other" pos="d" xml:id="A02262-016-b-0660">other</w> <w lemma="two" pos="crd" xml:id="A02262-016-b-0670">two</w> <w lemma="by" pos="acp-p" xml:id="A02262-016-b-0680">by</w> <w lemma="brother" pos="n2" xml:id="A02262-016-b-0690">Brothers</w> <pc xml:id="A02262-016-b-0700">,</pc> <w lemma="spring" pos="vvn" xml:id="A02262-016-b-0710">sprung</w> </l> <l n="305" xml:id="A02262-e106460"> <w lemma="from" pos="acp-p" xml:id="A02262-016-b-0720">From</w> <w lemma="savage" pos="j" xml:id="A02262-016-b-0730">Savage</w> <w lemma="idumaean" pos="n2-nn_j" xml:id="A02262-016-b-0740">Idumaeans</w> <pc xml:id="A02262-016-b-0750">,</pc> <w lemma="who" pos="crq-ro" xml:id="A02262-016-b-0760">whom</w> </l> <l xml:id="A02262-e106470"> <w lemma="our" pos="po" xml:id="A02262-016-b-0770">Our</w> <w lemma="father" pos="n2" xml:id="A02262-016-b-0780">Fathers</w> <w lemma="have" pos="vvb" xml:id="A02262-016-b-0790">have</w> <w lemma="so" pos="av" xml:id="A02262-016-b-0800">so</w> <w lemma="oft" pos="av" xml:id="A02262-016-b-0810">oft</w> <w lemma="overcome" pos="vvn" xml:id="A02262-016-b-0820" reg="o'ercome">ore-come</w> <pc xml:id="A02262-016-b-0830" unit="sentence">.</pc> </l> <l xml:id="A02262-e106480"> <w lemma="o" pos="uh" xml:id="A02262-016-b-0840">O</w> <w lemma="thou" pos="pns" xml:id="A02262-016-b-0850">thou</w> <w lemma="the" pos="d" xml:id="A02262-016-b-0860">the</w> <w lemma="hope" pos="n1" xml:id="A02262-016-b-0870">Hope</w> <pc xml:id="A02262-016-b-0880">,</pc> <w lemma="the" pos="d" xml:id="A02262-016-b-0890">the</w> <w lemma="only" pos="j" xml:id="A02262-016-b-0900" reg="only">onely</w> <w lemma="one" pos="pi" xml:id="A02262-016-b-0910">One</w> </l> <l xml:id="A02262-e106490"> <w lemma="of" pos="acp-p" xml:id="A02262-016-b-0920">Of</w> <w lemma="our" pos="po" xml:id="A02262-016-b-0930">our</w> <w lemma="distress" pos="n1" xml:id="A02262-016-b-0940" reg="distress">distresse</w> <pc xml:id="A02262-016-b-0950">,</pc> <w lemma="and" pos="cc" xml:id="A02262-016-b-0960">and</w> <w lemma="ruine" pos="j_vn" xml:id="A02262-016-b-0970" reg="ruined">ruin'd</w> <w lemma="throne" pos="n1" xml:id="A02262-016-b-0980">Throne</w> <pc xml:id="A02262-016-b-0990">;</pc> </l> <l xml:id="A02262-e106500"> <w lemma="of" pos="acp-p" xml:id="A02262-016-b-1000">Of</w> <w lemma="who" pos="crq-ro" xml:id="A02262-016-b-1010">whom</w> <pc xml:id="A02262-016-b-1020">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-016-b-1030">with</w> <w lemma="a" pos="d" xml:id="A02262-016-b-1040">a</w> <w lemma="prophetic" pos="j" xml:id="A02262-016-b-1050" reg="prophetic">prophetick</w> <w lemma="tongue" pos="n1" xml:id="A02262-016-b-1060">tongue</w> <pc xml:id="A02262-016-b-1070">,</pc> </l> <l n="310" xml:id="A02262-e106510"> <w lemma="to" pos="acp-p" xml:id="A02262-016-b-1080">To</w> <w lemma="Judah" pos="n1-nn" xml:id="A02262-016-b-1090">Judah</w> <w lemma="die" pos="vvg" xml:id="A02262-016-b-1100">dying</w> <w lemma="Jacob" pos="n1-nn" xml:id="A02262-016-b-1110">Jacob</w> <w lemma="sing" pos="vvn" xml:id="A02262-016-b-1120">sung</w> <pc xml:id="A02262-016-b-1130">:</pc> </l> <l xml:id="A02262-e106520"> <w lemma="the" pos="d" xml:id="A02262-016-b-1140">The</w> <w lemma="crown" pos="j_vn" xml:id="A02262-016-b-1150">crowned</w> <w lemma="muse" pos="n1" xml:id="A02262-016-b-1160">Muse</w> <w lemma="on" pos="acp-p" xml:id="A02262-016-b-1170">on</w> <w lemma="ivory" pos="n1" xml:id="A02262-016-b-1180">ivory</w> <w lemma="lyre" pos="n1" xml:id="A02262-016-b-1190">Lyre</w> <pc xml:id="A02262-016-b-1200">,</pc> </l> <l xml:id="A02262-e106530"> <w lemma="his" pos="po" xml:id="A02262-016-b-1210">His</w> <w lemma="breast" pos="n1" xml:id="A02262-016-b-1220">breast</w> <w lemma="inflame" pos="vvn" xml:id="A02262-016-b-1230" reg="inflamed">inflam'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-016-b-1240">with</w> <w lemma="holy" pos="j" xml:id="A02262-016-b-1250">holy</w> <w lemma="fire" pos="n1" xml:id="A02262-016-b-1260">Fire</w> <pc xml:id="A02262-016-b-1270">,</pc> </l> <l xml:id="A02262-e106540"> <w lemma="this" pos="d" xml:id="A02262-016-b-1280">This</w> <w lemma="oft" pos="av" xml:id="A02262-016-b-1290">oft</w> <w lemma="foretold" pos="j" xml:id="A02262-016-b-1300" reg="foretold">fore-told</w> <pc xml:id="A02262-016-b-1310">;</pc> <w lemma="that" pos="cs" xml:id="A02262-016-b-1320">That</w> <w lemma="thou" pos="pns" xml:id="A02262-016-b-1330">thou</w> <w lemma="shall" pos="vmd2" xml:id="A02262-016-b-1340">shouldst</w> <w lemma="free" pos="vvi" xml:id="A02262-016-b-1350">free</w> </l> <l xml:id="A02262-e106550"> <w lemma="the" pos="d" xml:id="A02262-016-b-1360">The</w> <w lemma="people" pos="n1" xml:id="A02262-016-b-1370">People</w> <w lemma="consecrate" pos="vvb" xml:id="A02262-016-b-1380">consecrate</w> <w lemma="to" pos="acp-p" xml:id="A02262-016-b-1390">to</w> <w lemma="thou" pos="pno" xml:id="A02262-016-b-1400">thee</w> <pc xml:id="A02262-016-b-1410">;</pc> </l> <l n="315" xml:id="A02262-e106560"> <w lemma="that" pos="d" xml:id="A02262-016-b-1420">That</w> <w lemma="thou" pos="pns" xml:id="A02262-016-b-1430">thou</w> <pc xml:id="A02262-016-b-1440">,</pc> <w lemma="triumph" pos="vvg" xml:id="A02262-016-b-1450">triumphing</w> <pc xml:id="A02262-016-b-1460">,</pc> <w lemma="shall" pos="vmd2" xml:id="A02262-016-b-1470">shouldst</w> <w lemma="revoke" pos="vvi" xml:id="A02262-016-b-1480">revoke</w> </l> <l xml:id="A02262-e106570"> <w lemma="sweet" pos="j" xml:id="A02262-016-b-1490">Sweet</w> <w lemma="peace" pos="n1" xml:id="A02262-016-b-1500">Peace</w> <pc xml:id="A02262-016-b-1510">,</pc> <w lemma="then" pos="av" xml:id="A02262-016-b-1520">then</w> <w lemma="never" pos="av-x" xml:id="A02262-016-b-1530">never</w> <w lemma="to" pos="acp-cs" xml:id="A02262-016-b-1540">to</w> <w lemma="be" pos="vvi" xml:id="A02262-016-b-1550">be</w> <w lemma="break" pos="vvn" xml:id="A02262-016-b-1560">broke</w> <pc xml:id="A02262-016-b-1570">;</pc> </l> <l xml:id="A02262-e106580"> <w lemma="when" pos="crq-cs" xml:id="A02262-016-b-1580">When</w> <w lemma="free" pos="vvn" xml:id="A02262-016-b-1590" reg="freed">free'd</w> <w lemma="Judaea" pos="n1-nn" xml:id="A02262-016-b-1600">Judaea</w> <w lemma="shall" pos="vmd" xml:id="A02262-016-b-1610">should</w> <w lemma="obey" pos="vvi" xml:id="A02262-016-b-1620">obey</w> </l> <l xml:id="A02262-e106590"> <w lemma="one" pos="crd" xml:id="A02262-016-b-1630">One</w> <w lemma="lord" pos="n1" xml:id="A02262-016-b-1640">Lord</w> <pc xml:id="A02262-016-b-1650">,</pc> <w lemma="and" pos="cc" xml:id="A02262-016-b-1660">and</w> <w lemma="all" pos="d" xml:id="A02262-016-b-1670">all</w> <w lemma="affect" pos="vvb" xml:id="A02262-016-b-1680">affect</w> <w lemma="his" pos="po" xml:id="A02262-016-b-1690">his</w> <w lemma="sway" pos="n1" xml:id="A02262-016-b-1700">Sway</w> <pc xml:id="A02262-016-b-1710" unit="sentence">.</pc> </l> <l xml:id="A02262-e106600"> <w lemma="o" pos="uh" xml:id="A02262-016-b-1720">O</w> <w lemma="when" pos="crq-q" xml:id="A02262-016-b-1730">when</w> <w lemma="shall" pos="vmb" xml:id="A02262-016-b-1740">shall</w> <w lemma="we" pos="pns" xml:id="A02262-016-b-1750">we</w> <w lemma="behold" pos="vvi" xml:id="A02262-016-b-1760">behold</w> <w lemma="thy" pos="po" xml:id="A02262-016-b-1770">thy</w> <w lemma="face" pos="n1" xml:id="A02262-016-b-1780">Face</w> <pc xml:id="A02262-016-b-1790">,</pc> </l> <l n="320" xml:id="A02262-e106610"> <w lemma="so" pos="av" xml:id="A02262-016-b-1800">So</w> <w lemma="often" pos="av" xml:id="A02262-016-b-1810">often</w> <w lemma="promise" pos="vvn" xml:id="A02262-016-b-1820" reg="promised">promis'd</w> <w lemma="to" pos="acp-p" xml:id="A02262-016-b-1830">to</w> <w lemma="our" pos="po" xml:id="A02262-016-b-1840">our</w> <w lemma="race" pos="n1" xml:id="A02262-016-b-1850">Race</w> <pc xml:id="A02262-016-b-1860" unit="sentence">!</pc> </l> <pb facs="17" n="26" xml:id="A02262-017-a"/> <l xml:id="A02262-e106620"> <w lemma="if" pos="cs" xml:id="A02262-017-a-0010">If</w> <w lemma="prophet" pos="n2" xml:id="A02262-017-a-0020">Prophets</w> <pc xml:id="A02262-017-a-0030">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-017-a-0040">who</w> <w lemma="have" pos="vvb" xml:id="A02262-017-a-0050">have</w> <w lemma="win" pos="vvn" xml:id="A02262-017-a-0060">won</w> <w lemma="belief" pos="n1" xml:id="A02262-017-a-0070">belief</w> </l> <l xml:id="A02262-e106630"> <w lemma="by" pos="acp-p" xml:id="A02262-017-a-0080">By</w> <w lemma="our" pos="po" xml:id="A02262-017-a-0090">our</w> <w lemma="mishap" pos="n2" xml:id="A02262-017-a-0100">mishaps</w> <w lemma="and" pos="cc" xml:id="A02262-017-a-0110">and</w> <w lemma="flow" pos="j_vg" xml:id="A02262-017-a-0120">flowing</w> <w lemma="grief" pos="n1" xml:id="A02262-017-a-0130">grief</w> <pc xml:id="A02262-017-a-0140">,</pc> </l> <l xml:id="A02262-e106640"> <w lemma="of" pos="acp-p" xml:id="A02262-017-a-0150">Of</w> <w lemma="joyful" pos="j" xml:id="A02262-017-a-0160" reg="joyful">joyfull</w> <w lemma="change" pos="n1" xml:id="A02262-017-a-0170">change</w> <w lemma="as" pos="acp-cs" xml:id="A02262-017-a-0180">as</w> <w lemma="true" pos="av_j" xml:id="A02262-017-a-0190" reg="truly">truely</w> <w lemma="sing" pos="vvn" xml:id="A02262-017-a-0200">sung</w> <pc xml:id="A02262-017-a-0210">;</pc> </l> <l xml:id="A02262-e106650"> <w lemma="thy" pos="po" xml:id="A02262-017-a-0220">Thy</w> <w lemma="absence" pos="n1" xml:id="A02262-017-a-0230">absence</w> <w lemma="shall" pos="vmd" xml:id="A02262-017-a-0240">should</w> <w lemma="not" pos="xx" xml:id="A02262-017-a-0250">not</w> <w lemma="now" pos="av" xml:id="A02262-017-a-0260">now</w> <w lemma="be" pos="vvi" xml:id="A02262-017-a-0270">be</w> <w lemma="long" pos="j" xml:id="A02262-017-a-0271">long</w> <pc xml:id="A02262-017-a-0280" unit="sentence">.</pc> </l> <l n="325" xml:id="A02262-e106660"> <w lemma="thou" pos="pno" xml:id="A02262-017-a-0290">Thee</w> <pc xml:id="A02262-017-a-0300">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-017-a-0310">by</w> <w lemma="thy" pos="po" xml:id="A02262-017-a-0320">thy</w> <w lemma="virtue" pos="n1" xml:id="A02262-017-a-0330" reg="Virtue">Vertue</w> <pc xml:id="A02262-017-a-0340">,</pc> <w lemma="we" pos="pns" xml:id="A02262-017-a-0350">we</w> <w lemma="entreat" pos="vvb" xml:id="A02262-017-a-0360" reg="entreat">intreat</w> <pc xml:id="A02262-017-a-0370">;</pc> </l> <l xml:id="A02262-e106670"> <w lemma="the" pos="d" xml:id="A02262-017-a-0380">The</w> <w lemma="temple" pos="n1g" xml:id="A02262-017-a-0390" reg="Temple's">Temples</w> <w lemma="veil" pos="n1" xml:id="A02262-017-a-0400" reg="Veil">Vaile</w> <pc xml:id="A02262-017-a-0410">,</pc> <w lemma="the" pos="d" xml:id="A02262-017-a-0420">the</w> <w lemma="mercy" pos="n2" xml:id="A02262-017-a-0430">Mercies</w> <w lemma="seat" pos="n1" xml:id="A02262-017-a-0440">Seat</w> <pc xml:id="A02262-017-a-0450">;</pc> </l> <l xml:id="A02262-e106680"> <w lemma="that" pos="cs" xml:id="A02262-017-a-0460">That</w> <w lemma="name" pos="n1" xml:id="A02262-017-a-0470">Name</w> <pc xml:id="A02262-017-a-0480">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-017-a-0490">by</w> <w lemma="which" pos="crq-r" xml:id="A02262-017-a-0500">which</w> <w lemma="our" pos="po" xml:id="A02262-017-a-0510">our</w> <w lemma="father" pos="n2" xml:id="A02262-017-a-0520">Fathers</w> <w lemma="swear" pos="vvd" xml:id="A02262-017-a-0530">sware</w> <pc xml:id="A02262-017-a-0540">,</pc> </l> <l xml:id="A02262-e106690"> <w lemma="which" pos="crq-r" xml:id="A02262-017-a-0550">Which</w> <w lemma="in" pos="acp-p" xml:id="A02262-017-a-0560">in</w> <w lemma="our" pos="po" xml:id="A02262-017-a-0570">our</w> <w lemma="vulgar" pos="j" xml:id="A02262-017-a-0580">vulgar</w> <w lemma="speech" pos="n1" xml:id="A02262-017-a-0590">Speech</w> <w lemma="we" pos="pns" xml:id="A02262-017-a-0600">we</w> <w lemma="dare" pos="vvb" xml:id="A02262-017-a-0610">dare</w> </l> <l xml:id="A02262-e106700"> <w lemma="not" pos="xx" xml:id="A02262-017-a-0620">Not</w> <w lemma="utter" pos="vvi" xml:id="A02262-017-a-0630">utter</w> <pc xml:id="A02262-017-a-0640">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-017-a-0650">to</w> <w lemma="compassionate" pos="vvi" xml:id="A02262-017-a-0660">compassionate</w> </l> <l n="330" xml:id="A02262-e106710"> <w lemma="thy" pos="po" xml:id="A02262-017-a-0670">Thy</w> <w lemma="kindred" pos="n1g" xml:id="A02262-017-a-0680" reg="kindred's">Kindreds</w> <w lemma="tear" pos="n2" xml:id="A02262-017-a-0690" reg="Tears">Teares</w> <pc xml:id="A02262-017-a-0700">,</pc> <w lemma="and" pos="cc" xml:id="A02262-017-a-0710">and</w> <w lemma="ruine" pos="j_vn" xml:id="A02262-017-a-0720" reg="ruined">ruin'd</w> <w lemma="state" pos="n1" xml:id="A02262-017-a-0730">State</w> <pc xml:id="A02262-017-a-0740" unit="sentence">.</pc> </l> <l xml:id="A02262-e106720"> <w lemma="have" pos="vv2" xml:id="A02262-017-a-0750">Hast</w> <pc xml:id="A02262-017-a-0760">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-017-a-0770">to</w> <w lemma="our" pos="po" xml:id="A02262-017-a-0780">our</w> <w lemma="great" pos="j" xml:id="A02262-017-a-0790">great</w> <w lemma="redemption" pos="n1" xml:id="A02262-017-a-0800">Redemption</w> <pc xml:id="A02262-017-a-0810">,</pc> <w lemma="haste" pos="n1" xml:id="A02262-017-a-0820" reg="haste">hast</w> <pc xml:id="A02262-017-a-0830">,</pc> </l> <l xml:id="A02262-e106730"> <w lemma="oh" pos="uh" xml:id="A02262-017-a-0840" reg="Oh">O</w> <w lemma="thou" pos="pns" xml:id="A02262-017-a-0850">thou</w> <w lemma="most" pos="av-s_d" xml:id="A02262-017-a-0860">most</w> <w lemma="holy" pos="j" xml:id="A02262-017-a-0870">Holy</w> <pc xml:id="A02262-017-a-0880">!</pc> <w lemma="and" pos="cc" xml:id="A02262-017-a-0890">and</w> <w lemma="at" pos="acp-p" xml:id="A02262-017-a-0900">at</w> <w lemma="last" pos="ord" xml:id="A02262-017-a-0910">last</w> </l> <l xml:id="A02262-e106740"> <w lemma="bless" pos="vvb" xml:id="A02262-017-a-0920" reg="Bless">Blesse</w> <w lemma="with" pos="acp-p" xml:id="A02262-017-a-0930">with</w> <w lemma="thy" pos="po" xml:id="A02262-017-a-0940">thy</w> <w lemma="presence" pos="n1" xml:id="A02262-017-a-0950">Presence</w> <pc xml:id="A02262-017-a-0960">;</pc> <w lemma="that" pos="cs" xml:id="A02262-017-a-0970">that</w> <w lemma="we" pos="pns" xml:id="A02262-017-a-0980">we</w> <w lemma="may" pos="vmb" xml:id="A02262-017-a-0990">may</w> </l> <l xml:id="A02262-e106750"> <w lemma="to" pos="acp-p" xml:id="A02262-017-a-1000">To</w> <w lemma="thou" pos="pno" xml:id="A02262-017-a-1010">thee</w> <w lemma="our" pos="po" xml:id="A02262-017-a-1020">our</w> <w lemma="vow" pos="n2" xml:id="A02262-017-a-1030" reg="Vows">Vowes</w> <w lemma="devout" pos="av_j" xml:id="A02262-017-a-1040">devoutly</w> <w lemma="pay" pos="vvi" xml:id="A02262-017-a-1050">pay</w> <pc xml:id="A02262-017-a-1060" unit="sentence">.</pc> </l> </sp> </div> <div n="3" type="act" xml:id="A02262-e106760"> <pb facs="17" n="27" xml:id="A02262-017-b"/> <head> <w lemma="the" pos="d" xml:id="A02262-017-b-0010">THE</w> <w lemma="three" pos="ord" xml:id="A02262-017-b-0020">THIRD</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-017-b-0030">ACT.</w> <pc xml:id="A02262-017-b-0040" unit="sentence"/> </head> <stage xml:id="A02262-e106770"> <w lemma="Judas" pos="n1-nn" xml:id="A02262-017-b-0050" reg="JUDAS">JVDAS</w> <pc xml:id="A02262-017-b-0060" unit="sentence">.</pc> <w lemma="CAIAPHAS" pos="n1-nn" xml:id="A02262-017-b-0070">CAIAPHAS</w> <pc xml:id="A02262-017-b-0080" unit="sentence">.</pc> </stage> <sp xml:id="A02262-e106780" who="A02262-judas"> <l xml:id="A02262-e106790"> <w lemma="you" pos="pn" xml:id="A02262-017-b-0090">YOu</w> <w lemma="who" pos="crq-r" xml:id="A02262-017-b-0100">who</w> <w lemma="preserve" pos="vvb" xml:id="A02262-017-b-0110">preserve</w> <w lemma="your" pos="po" xml:id="A02262-017-b-0120">your</w> <w lemma="pure" pos="j" xml:id="A02262-017-b-0130">pure</w> <w lemma="integrity" pos="n1" xml:id="A02262-017-b-0140">integrity</w> <pc xml:id="A02262-017-b-0150">;</pc> </l> <l xml:id="A02262-e106800"> <w lemma="oh" pos="uh" xml:id="A02262-017-b-0160" reg="Oh">O</w> <w lemma="you" pos="pn" xml:id="A02262-017-b-0170">you</w> <w lemma="who" pos="crq-r" xml:id="A02262-017-b-0180">whose</w> <w lemma="crime" pos="n2" xml:id="A02262-017-b-0190">crimes</w> <w lemma="transcend" pos="vvb" xml:id="A02262-017-b-0200">transcend</w> <w lemma="not" pos="xx" xml:id="A02262-017-b-0210">not</w> <w lemma="credit" pos="n1" xml:id="A02262-017-b-0220">credit</w> <pc xml:id="A02262-017-b-0230">,</pc> <w lemma="fly" pos="vvb" xml:id="A02262-017-b-0240">fly</w> </l> <l xml:id="A02262-e106810"> <w lemma="far" pos="av_j" xml:id="A02262-017-b-0250" reg="Far">Farre</w> <w lemma="from" pos="acp-p" xml:id="A02262-017-b-0260">from</w> <w lemma="my" pos="po" xml:id="A02262-017-b-0270">my</w> <w lemma="presence" pos="n1" xml:id="A02262-017-b-0280">presence</w> <pc xml:id="A02262-017-b-0290">!</pc> <w lemma="who" pos="crq-qg" xml:id="A02262-017-b-0300">whose</w> <w lemma="envenom" pos="j_vn" xml:id="A02262-017-b-0310" reg="envenomed">invenom'd</w> <w lemma="sight" pos="n1" xml:id="A02262-017-b-0320">sight</w> </l> <l xml:id="A02262-e106820"> <w lemma="pollute" pos="vvz" xml:id="A02262-017-b-0330">Pollutes</w> <w lemma="the" pos="d" xml:id="A02262-017-b-0340">the</w> <w lemma="guilty" pos="j" xml:id="A02262-017-b-0350">guilty</w> <pc xml:id="A02262-017-b-0360" unit="sentence">.</pc> <w lemma="thou" pos="pns" xml:id="A02262-017-b-0370">Thou</w> <pc xml:id="A02262-017-b-0380">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-017-b-0390">who</w> <w lemma="wrong" pos="n1_j" xml:id="A02262-017-b-0400">wrong</w> <w lemma="and" pos="cc" xml:id="A02262-017-b-0410">and</w> <w lemma="right" pos="j" xml:id="A02262-017-b-0420">right</w> </l> <l n="5" xml:id="A02262-e106830"> <w lemma="distinct" pos="av_j" xml:id="A02262-017-b-0430">Distinctly</w> <w lemma="can" pos="vm2" xml:id="A02262-017-b-0440">canst</w> <w lemma="discern" pos="vvi" xml:id="A02262-017-b-0450">discern</w> <pc xml:id="A02262-017-b-0460">;</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-017-b-0470">whose</w> <w lemma="gentle" pos="j" xml:id="A02262-017-b-0480">gentle</w> <w lemma="breast" pos="n1" xml:id="A02262-017-b-0490" reg="breast">brest</w> </l> <l xml:id="A02262-e106840"> <w lemma="all" pos="d" xml:id="A02262-017-b-0500">All</w> <w lemma="faith" pos="n1" xml:id="A02262-017-b-0510">faith</w> <w lemma="have" pos="vvz" xml:id="A02262-017-b-0520">hath</w> <w lemma="not" pos="xx" xml:id="A02262-017-b-0530">not</w> <w lemma="abandon" pos="vvn" xml:id="A02262-017-b-0540" reg="abandoned">abandon'd</w> <pc xml:id="A02262-017-b-0550">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-017-b-0560">but</w> <w lemma="be" pos="vv2" xml:id="A02262-017-b-0570">art</w> <w lemma="bless" pos="vvn" xml:id="A02262-017-b-0580" reg="blessed">blest</w> </l> <l xml:id="A02262-e106850"> <w lemma="with" pos="acp-p" xml:id="A02262-017-b-0590">With</w> <w lemma="child" pos="n2" xml:id="A02262-017-b-0600">children</w> <pc xml:id="A02262-017-b-0610">,</pc> <w lemma="brother" pos="n2" xml:id="A02262-017-b-0620">brothers</w> <pc xml:id="A02262-017-b-0630">,</pc> <w lemma="friend" pos="n2" xml:id="A02262-017-b-0640">friends</w> <pc xml:id="A02262-017-b-0650">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-017-b-0660">nor</w> <w lemma="have" pos="vv2" xml:id="A02262-017-b-0670">hast</w> <w lemma="decline" pos="vvn" xml:id="A02262-017-b-0680" reg="declined">declin'd</w> </l> <l xml:id="A02262-e106860"> <w lemma="the" pos="d" xml:id="A02262-017-b-0690">The</w> <w lemma="sweet" pos="j" xml:id="A02262-017-b-0700">sweet</w> <w lemma="affection" pos="n2" xml:id="A02262-017-b-0710">affections</w> <w lemma="of" pos="acp-p" xml:id="A02262-017-b-0720">of</w> <w lemma="a" pos="d" xml:id="A02262-017-b-0730">a</w> <w lemma="pious" pos="j" xml:id="A02262-017-b-0740">pious</w> <w lemma="mind" pos="n1" xml:id="A02262-017-b-0750" reg="Mind">Minde</w> <pc xml:id="A02262-017-b-0760">;</pc> </l> <l xml:id="A02262-e106870"> <w lemma="shut" pos="vvb" xml:id="A02262-017-b-0770">Shut</w> <w lemma="up" pos="acp-av" xml:id="A02262-017-b-0780">up</w> <w lemma="the" pos="d" xml:id="A02262-017-b-0790">the</w> <w lemma="wind" pos="j_vg" xml:id="A02262-017-b-0800">winding</w> <w lemma="entry" pos="n1" xml:id="A02262-017-b-0810">entry</w> <w lemma="of" pos="acp-p" xml:id="A02262-017-b-0820">of</w> <w lemma="thy" pos="po" xml:id="A02262-017-b-0830">thine</w> <w lemma="ear" pos="n1" xml:id="A02262-017-b-0840" reg="ear">eare</w> <pc xml:id="A02262-017-b-0850">,</pc> </l> <l n="10" xml:id="A02262-e106880"> <w lemma="nor" pos="cc-x" xml:id="A02262-017-b-0860">Nor</w> <w lemma="let" pos="vvb" xml:id="A02262-017-b-0870">let</w> <w lemma="the" pos="d" xml:id="A02262-017-b-0880">the</w> <w lemma="world" pos="n1" xml:id="A02262-017-b-0890">world</w> <w lemma="of" pos="acp-p" xml:id="A02262-017-b-0900">of</w> <w lemma="such" pos="d" xml:id="A02262-017-b-0910">such</w> <w lemma="a" pos="d" xml:id="A02262-017-b-0920">a</w> <w lemma="bargain" pos="n1" xml:id="A02262-017-b-0930">bargain</w> <w lemma="hear" pos="vvi" xml:id="A02262-017-b-0940" reg="hear">heare</w> <pc xml:id="A02262-017-b-0950" unit="sentence">.</pc> </l> <l xml:id="A02262-e106890"> <w lemma="a" pos="d" xml:id="A02262-017-b-0960">A</w> <w lemma="sin" pos="n1" xml:id="A02262-017-b-0970" reg="Sin">Sinne</w> <w lemma="so" pos="av" xml:id="A02262-017-b-0980">so</w> <w lemma="horrible" pos="j" xml:id="A02262-017-b-0990">horrible</w> <w lemma="shall" pos="vmd" xml:id="A02262-017-b-1000">should</w> <w lemma="be" pos="vvi" xml:id="A02262-017-b-1010">be</w> <w lemma="to" pos="acp-p" xml:id="A02262-017-b-1020">to</w> <w lemma="none" pos="pi-x" xml:id="A02262-017-b-1030">none</w> </l> <l xml:id="A02262-e106900"> <w lemma="beside" pos="acp-p" xml:id="A02262-017-b-1040">Besides</w> <w lemma="the" pos="d" xml:id="A02262-017-b-1050">the</w> <w lemma="desperate" pos="j" xml:id="A02262-017-b-1060">desperate</w> <w lemma="contractor" pos="n2" xml:id="A02262-017-b-1070">Contractors</w> <w lemma="know" pos="vvn" xml:id="A02262-017-b-1080">known</w> <pc xml:id="A02262-017-b-1090" unit="sentence">.</pc> </l> <l xml:id="A02262-e106910"> <w lemma="where" pos="crq-q" xml:id="A02262-017-b-1100" reg="where" type="contract1">Wher</w> <w xml:id="A02262-017-b-1100c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="now" pos="av" xml:id="A02262-017-b-1110">now</w> <w lemma="that" pos="cs" xml:id="A02262-017-b-1120">that</w> <w lemma="mitre" pos="j_vn" xml:id="A02262-017-b-1130">mitred</w> <w lemma="chief" pos="n1_j" xml:id="A02262-017-b-1140">Chief</w> <pc xml:id="A02262-017-b-1150">?</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-017-b-1160">where</w> <w lemma="that" pos="d" xml:id="A02262-017-b-1170">that</w> <w lemma="dire" pos="j" xml:id="A02262-017-b-1180">dire</w> <w lemma="train" pos="n1" xml:id="A02262-017-b-1190">Train</w> </l> <l xml:id="A02262-e106920"> <w lemma="of" pos="acp-p" xml:id="A02262-017-b-1200">Of</w> <w lemma="sacrificer" pos="n2" xml:id="A02262-017-b-1210">Sacrificers</w> <pc xml:id="A02262-017-b-1220">,</pc> <w lemma="worthy" pos="j" xml:id="A02262-017-b-1230">worthy</w> <w lemma="to" pos="acp-cs" xml:id="A02262-017-b-1240">to</w> <w lemma="be" pos="vvi" xml:id="A02262-017-b-1250">be</w> <w lemma="slay" pos="vvn" xml:id="A02262-017-b-1260">slain</w> </l> <l n="15" xml:id="A02262-e106930"> <w lemma="on" pos="acp-p" xml:id="A02262-017-b-1270">On</w> <w lemma="their" pos="po" xml:id="A02262-017-b-1280">their</w> <w lemma="own" pos="d" xml:id="A02262-017-b-1290">own</w> <w lemma="altar" pos="n2" xml:id="A02262-017-b-1300">Altars</w> <pc xml:id="A02262-017-b-1310" unit="sentence">?</pc> <w lemma="I" pos="pns" xml:id="A02262-017-b-1320">I</w> <w lemma="have" pos="vvb" xml:id="A02262-017-b-1330">have</w> <w lemma="find" pos="vvn" xml:id="A02262-017-b-1340">found</w> <w lemma="my" pos="po" xml:id="A02262-017-b-1350">my</w> <w lemma="curse" pos="n1" xml:id="A02262-017-b-1360">Curse</w> <pc xml:id="A02262-017-b-1370">:</pc> </l> <l xml:id="A02262-e106940"> <w lemma="the" pos="d" xml:id="A02262-017-b-1380">The</w> <w lemma="sun" pos="n1" xml:id="A02262-017-b-1390">Sun</w> <pc xml:id="A02262-017-b-1400">,</pc> <w lemma="except" pos="acp-cs" xml:id="A02262-017-b-1410">except</w> <w lemma="myself" pos="px" xml:id="A02262-017-b-1420" reg="myself">my self</w> <pc xml:id="A02262-017-b-1430">,</pc> <w lemma="see" pos="vvz" xml:id="A02262-017-b-1440">sees</w> <w lemma="nothing" pos="pi-x" xml:id="A02262-017-b-1450">nothing</w> <w lemma="worse" pos="j-c" xml:id="A02262-017-b-1460">worse</w> <pc xml:id="A02262-017-b-1470" unit="sentence">.</pc> </l> <l xml:id="A02262-e106950"> <w lemma="hear" pos="vvb" xml:id="A02262-017-b-1480" reg="Hear">Heare</w> <pc xml:id="A02262-017-b-1490">,</pc> <w lemma="without" pos="acp-p" xml:id="A02262-017-b-1500">without</w> <w lemma="hire" pos="n1" xml:id="A02262-017-b-1510">hire</w> <pc xml:id="A02262-017-b-1520">;</pc> <w lemma="oh" pos="uh" xml:id="A02262-017-b-1530" reg="Oh">O</w> <w lemma="hear" pos="vvb" xml:id="A02262-017-b-1540" reg="hear">heare</w> <w lemma="the" pos="d" xml:id="A02262-017-b-1550">the</w> <w lemma="too" pos="av" xml:id="A02262-017-b-1560">too</w> <w lemma="well" pos="av" xml:id="A02262-017-b-1570">well</w> <w lemma="know" pos="vvn" xml:id="A02262-017-b-1580">known</w> <pc xml:id="A02262-017-b-1590">:</pc> </l> <l xml:id="A02262-e106960"> <w lemma="if" pos="cs" xml:id="A02262-017-b-1600">If</w> <w lemma="you" pos="pn" xml:id="A02262-017-b-1610">you</w> <w lemma="seek" pos="vvb" xml:id="A02262-017-b-1620">seek</w> <w lemma="for" pos="acp-p" xml:id="A02262-017-b-1630">for</w> <w lemma="a" pos="d" xml:id="A02262-017-b-1640">a</w> <w lemma="witness" pos="n1" xml:id="A02262-017-b-1650" reg="witness">witnesse</w> <pc xml:id="A02262-017-b-1660">;</pc> <w lemma="I" pos="pns" xml:id="A02262-017-b-1670">I</w> <w lemma="be" pos="vvm" xml:id="A02262-017-b-1680">am</w> <w lemma="one" pos="pi" xml:id="A02262-017-b-1690">one</w> </l> <l xml:id="A02262-e106970"> <w lemma="that" pos="cs" xml:id="A02262-017-b-1700">That</w> <w lemma="can" pos="vmb" xml:id="A02262-017-b-1710">can</w> <w lemma="the" pos="d" xml:id="A02262-017-b-1720">the</w> <w lemma="truth" pos="n1" xml:id="A02262-017-b-1730">truth</w> <w lemma="reveal" pos="vvb" xml:id="A02262-017-b-1740">reveal</w> <pc xml:id="A02262-017-b-1750">:</pc> <w lemma="or" pos="cc" xml:id="A02262-017-b-1760">Or</w> <w lemma="will" pos="vmd" xml:id="A02262-017-b-1770">would</w> <w lemma="you" pos="pn" xml:id="A02262-017-b-1780">you</w> <w lemma="find" pos="vvi" xml:id="A02262-017-b-1790" reg="find">finde</w> </l> <l n="20" xml:id="A02262-e106980"> <w lemma="a" pos="d" xml:id="A02262-017-b-1800">A</w> <w lemma="villain" pos="n1" xml:id="A02262-017-b-1810">Villain</w> <pc xml:id="A02262-017-b-1820" unit="sentence">?</pc> <w lemma="here" pos="av" xml:id="A02262-017-b-1830" reg="here" type="contract1">Her</w> <w xml:id="A02262-017-b-1830c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="a" pos="d" xml:id="A02262-017-b-1840">a</w> <w lemma="self-accusing" pos="j" xml:id="A02262-017-b-1850">self-accusing</w> <w lemma="mind" pos="n1" xml:id="A02262-017-b-1860" reg="Mind">Minde</w> <pc xml:id="A02262-017-b-1870" unit="sentence">.</pc> </l> <l xml:id="A02262-e106990"> <w lemma="that" pos="cs" xml:id="A02262-017-b-1880">That</w> <w lemma="sacred" pos="j" xml:id="A02262-017-b-1890">sacred</w> <w lemma="life" pos="n1" xml:id="A02262-017-b-1900">Life</w> <pc xml:id="A02262-017-b-1910">,</pc> <w lemma="oh" pos="uh" xml:id="A02262-017-b-1920" reg="Oh">O</w> <w lemma="most" pos="av-s_d" xml:id="A02262-017-b-1930">most</w> <w lemma="immaculate" pos="j" xml:id="A02262-017-b-1940">immaculate</w> <pc xml:id="A02262-017-b-1950" unit="sentence">!</pc> </l> <l xml:id="A02262-e107000"> <w lemma="more" pos="d-c" xml:id="A02262-017-b-1960">More</w> <w lemma="than" pos="cs" xml:id="A02262-017-b-1970" reg="than">then</w> <w lemma="my" pos="po" xml:id="A02262-017-b-1980">my</w> <w lemma="master" pos="n2" xml:id="A02262-017-b-1990">Masters</w> <pc xml:id="A02262-017-b-2000">!</pc> <w lemma="to" pos="acp-p" xml:id="A02262-017-b-2010">to</w> <w lemma="your" pos="po" xml:id="A02262-017-b-2020">your</w> <w lemma="deadly" pos="j" xml:id="A02262-017-b-2030">deadly</w> <w lemma="hate" pos="n1" xml:id="A02262-017-b-2040">Hate</w> </l> <pb facs="18" n="28" xml:id="A02262-018-a"/> <l xml:id="A02262-e107010"> <w lemma="have" pos="vvb" xml:id="A02262-018-a-0010">Have</w> <w lemma="I" pos="pns" xml:id="A02262-018-a-0020">I</w> <w lemma="betray" pos="vvn" xml:id="A02262-018-a-0030" reg="betrayed">betrai'd</w> <pc xml:id="A02262-018-a-0040">:</pc> <w lemma="discharge" pos="vvb" xml:id="A02262-018-a-0050">discharge</w> <w lemma="my" pos="po" xml:id="A02262-018-a-0060">my</w> <w lemma="hand" pos="n2" xml:id="A02262-018-a-0070">hands</w> <w lemma="I" pos="pns" xml:id="A02262-018-a-0080">I</w> <w lemma="may" pos="vmb" xml:id="A02262-018-a-0090">may</w> <pc xml:id="A02262-018-a-0100">,</pc> </l> <l xml:id="A02262-e107020"> <w lemma="although" pos="cs" xml:id="A02262-018-a-0110">Although</w> <w lemma="not" pos="xx" xml:id="A02262-018-a-0120">not</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-a-0130">of</w> <w lemma="the" pos="d" xml:id="A02262-018-a-0140">the</w> <w lemma="gild" pos="n1" xml:id="A02262-018-a-0150">Guilt</w> <pc xml:id="A02262-018-a-0160">,</pc> <w lemma="yet" pos="av" xml:id="A02262-018-a-0170">yet</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-a-0180">of</w> <w lemma="the" pos="d" xml:id="A02262-018-a-0190">the</w> <w lemma="prey" pos="n1" xml:id="A02262-018-a-0200">Prey</w> <pc xml:id="A02262-018-a-0210" unit="sentence">.</pc> </l> <l n="25" xml:id="A02262-e107030"> <w lemma="receive" pos="vvb" xml:id="A02262-018-a-0220">Receive</w> <w lemma="the" pos="d" xml:id="A02262-018-a-0230">the</w> <w lemma="gift" pos="n1" xml:id="A02262-018-a-0240">gift</w> <w lemma="you" pos="pn" xml:id="A02262-018-a-0250">you</w> <w lemma="give" pos="vvd" xml:id="A02262-018-a-0260">gave</w> <pc xml:id="A02262-018-a-0270">:</pc> <w lemma="a" pos="d" xml:id="A02262-018-a-0280">a</w> <w lemma="treachery" pos="n1" xml:id="A02262-018-a-0290">treachery</w> </l> <l xml:id="A02262-e107040"> <w lemma="second" pos="ord" xml:id="A02262-018-a-0300">Second</w> <w lemma="to" pos="acp-p" xml:id="A02262-018-a-0310">to</w> <w lemma="i" pos="png" xml:id="A02262-018-a-0320">mine</w> <pc xml:id="A02262-018-a-0330">,</pc> <w lemma="you" pos="pn" xml:id="A02262-018-a-0340">you</w> <w lemma="may" pos="vmb" xml:id="A02262-018-a-0350">may</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-a-0360">of</w> <w lemma="other" pos="pi2_d" xml:id="A02262-018-a-0370">others</w> <w lemma="buy" pos="vvb" xml:id="A02262-018-a-0380">buy</w> <pc xml:id="A02262-018-a-0390" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e107050" who="A02262-caiaphas"> <speaker> <w lemma="CAIAPHAS" pos="n1-nn" xml:id="A02262-018-a-0400">CAIAPHAS</w> <pc xml:id="A02262-018-a-0410" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e107060"> <w lemma="if" pos="cs" xml:id="A02262-018-a-0420">If</w> <w lemma="thou" pos="pns" xml:id="A02262-018-a-0430">thou</w> <w lemma="accuse" pos="vvb" xml:id="A02262-018-a-0440">accuse</w> <w lemma="thyself" pos="px" xml:id="A02262-018-a-0450" reg="thyself">thy selfe</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-a-0460">of</w> <w lemma="such" pos="d" xml:id="A02262-018-a-0470">such</w> <w lemma="a" pos="d" xml:id="A02262-018-a-0480">a</w> <w lemma="sin" pos="n1" xml:id="A02262-018-a-0490">Sin</w> </l> <l xml:id="A02262-e107070"> <w lemma="deserve" pos="av_vn" xml:id="A02262-018-a-0500">Deservedly</w> <pc xml:id="A02262-018-a-0510">,</pc> <w lemma="thou" pos="pns" xml:id="A02262-018-a-0520">thou</w> <w lemma="have" pos="vv2" xml:id="A02262-018-a-0530">hast</w> <w lemma="a" pos="d" xml:id="A02262-018-a-0540">a</w> <w lemma="court" pos="n1" xml:id="A02262-018-a-0550">Court</w> <w lemma="within" pos="j" xml:id="A02262-018-a-0560" reg="within">with-in</w> <pc xml:id="A02262-018-a-0570">,</pc> </l> <l xml:id="A02262-e107080"> <w lemma="that" pos="cs" xml:id="A02262-018-a-0580">That</w> <w lemma="will" pos="vmb" xml:id="A02262-018-a-0590">will</w> <w lemma="condemn" pos="vvi" xml:id="A02262-018-a-0600" reg="condemn">condemne</w> <w lemma="thou" pos="pno" xml:id="A02262-018-a-0610">thee</w> <pc xml:id="A02262-018-a-0620" unit="sentence">.</pc> <w lemma="thy" pos="po" xml:id="A02262-018-a-0630">Thy</w> <w lemma="offence" pos="n2" xml:id="A02262-018-a-0640">offences</w> <w lemma="be" pos="vvb" xml:id="A02262-018-a-0650">be</w> </l> <l n="30" xml:id="A02262-e107090"> <w lemma="no" pos="d-x" xml:id="A02262-018-a-0660">No</w> <w lemma="crime" pos="n2" xml:id="A02262-018-a-0670">Crimes</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-a-0680">of</w> <w lemma="we" pos="png" xml:id="A02262-018-a-0690">ours</w> <pc xml:id="A02262-018-a-0700">:</pc> <w lemma="our" pos="po" xml:id="A02262-018-a-0710">our</w> <w lemma="conscience" pos="n2" xml:id="A02262-018-a-0720">consciences</w> <w lemma="be" pos="vvb" xml:id="A02262-018-a-0730">are</w> <w lemma="free" pos="j" xml:id="A02262-018-a-0740">free</w> <pc xml:id="A02262-018-a-0750" unit="sentence">.</pc> </l> <l xml:id="A02262-e107100"> <w lemma="nor" pos="cc-x" xml:id="A02262-018-a-0760">Nor</w> <w lemma="shall" pos="vmb" xml:id="A02262-018-a-0770">shall</w> <w lemma="the" pos="d" xml:id="A02262-018-a-0780">the</w> <w lemma="sacred" pos="j" xml:id="A02262-018-a-0790">sacred</w> <w lemma="treasury" pos="n1" xml:id="A02262-018-a-0800">Treasury</w> <w lemma="receive" pos="vvi" xml:id="A02262-018-a-0810">receive</w> </l> <l xml:id="A02262-e107110"> <w lemma="the" pos="d" xml:id="A02262-018-a-0820">The</w> <w lemma="price" pos="n1" xml:id="A02262-018-a-0830">price</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-a-0840">of</w> <w lemma="blood" pos="n1" xml:id="A02262-018-a-0850" reg="blood">bloud</w> <pc xml:id="A02262-018-a-0860" unit="sentence">.</pc> <w lemma="thou" pos="pno" xml:id="A02262-018-a-0870">Thee</w> <w lemma="to" pos="acp-p" xml:id="A02262-018-a-0880">to</w> <w lemma="thy" pos="po" xml:id="A02262-018-a-0890">thy</w> <w lemma="fate" pos="n1" xml:id="A02262-018-a-0900">Fate</w> <w lemma="we" pos="pns" xml:id="A02262-018-a-0910">we</w> <w lemma="leave" pos="vvb" xml:id="A02262-018-a-0920">leave</w> <pc xml:id="A02262-018-a-0930" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e107120" who="A02262-judas"> <speaker> <w lemma="Judas" pos="n1-nn" xml:id="A02262-018-a-0940" reg="JUDAS">JVDAS</w> <pc xml:id="A02262-018-a-0950" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e107130"> <w lemma="be" pos="vvz" xml:id="A02262-018-a-0960">Is</w> <w lemma="this" pos="d" xml:id="A02262-018-a-0970">this</w> <w lemma="the" pos="d" xml:id="A02262-018-a-0980">the</w> <w lemma="doctrine" pos="n1" xml:id="A02262-018-a-0990">doctrine</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-a-1000">of</w> <w lemma="your" pos="po" xml:id="A02262-018-a-1010">your</w> <w lemma="piety" pos="n1" xml:id="A02262-018-a-1020">piety</w> </l> <l xml:id="A02262-e107140"> <w lemma="to" pos="acp-cs" xml:id="A02262-018-a-1030">To</w> <w lemma="approve" pos="vvi" xml:id="A02262-018-a-1040">approve</w> <w lemma="the" pos="d" xml:id="A02262-018-a-1050">the</w> <w lemma="crime" pos="n1" xml:id="A02262-018-a-1060">Crime</w> <pc xml:id="A02262-018-a-1070">,</pc> <w lemma="yet" pos="av" xml:id="A02262-018-a-1080">yet</w> <w lemma="hate" pos="vvb" xml:id="A02262-018-a-1090">hate</w> <w lemma="the" pos="d" xml:id="A02262-018-a-1100">the</w> <w lemma="hire" pos="n1" xml:id="A02262-018-a-1110">Hire</w> <pc xml:id="A02262-018-a-1120" unit="sentence">?</pc> <w lemma="o" pos="uh" xml:id="A02262-018-a-1130">O</w> <w lemma="fly" pos="vvb" xml:id="A02262-018-a-1140">fly</w> <pc xml:id="A02262-018-a-1150">,</pc> </l> <l n="35" xml:id="A02262-e107150"> <w lemma="fly" pos="vvb" xml:id="A02262-018-a-1160">Fly</w> <pc xml:id="A02262-018-a-1170">,</pc> <w lemma="wretch" pos="n1" xml:id="A02262-018-a-1180">wretch</w> <pc xml:id="A02262-018-a-1190">,</pc> <w lemma="unto" pos="acp-p" xml:id="A02262-018-a-1200">unto</w> <w lemma="the" pos="d" xml:id="A02262-018-a-1210">the</w> <w lemma="altar" pos="n1" xml:id="A02262-018-a-1220">Altar</w> <pc xml:id="A02262-018-a-1230">,</pc> <w lemma="and" pos="cc" xml:id="A02262-018-a-1240">and</w> <w lemma="pollute" pos="vvi" xml:id="A02262-018-a-1250">pollute</w> </l> <l xml:id="A02262-e107160"> <w lemma="the" pos="d" xml:id="A02262-018-a-1260">The</w> <w lemma="temple" pos="n1" xml:id="A02262-018-a-1270">Temple</w> <w lemma="with" pos="acp-p" xml:id="A02262-018-a-1280">with</w> <w lemma="thy" pos="po" xml:id="A02262-018-a-1290">thy</w> <w lemma="sin" pos="n2" xml:id="A02262-018-a-1300">Sins</w> <w lemma="accurse" pos="j_vn" xml:id="A02262-018-a-1310">accursed</w> <w lemma="fruit" pos="n1" xml:id="A02262-018-a-1320" reg="fruit">fruite</w> <pc xml:id="A02262-018-a-1330" unit="sentence">.</pc> </l> <l xml:id="A02262-e107170"> <w lemma="nor" pos="cc-x" xml:id="A02262-018-a-1340">Nor</w> <w lemma="will" pos="vmb" xml:id="A02262-018-a-1350">will</w> <w lemma="I" pos="pns" xml:id="A02262-018-a-1360">I</w> <w lemma="for" pos="acp-p" xml:id="A02262-018-a-1370">for</w> <w lemma="myself" pos="px" xml:id="A02262-018-a-1380" reg="myself">my selfe</w> <w lemma="with" pos="acp-p" xml:id="A02262-018-a-1390">with</w> <w lemma="hopeless" pos="j" xml:id="A02262-018-a-1400" reg="hopeless">hopelesse</w> <w lemma="prayer" pos="n1" xml:id="A02262-018-a-1410" reg="prayer">praier</w> </l> <l xml:id="A02262-e107180"> <w lemma="solicit" pos="vvb" xml:id="A02262-018-a-1420">Solicit</w> <w lemma="heaven" pos="n1" xml:id="A02262-018-a-1430">Heaven</w> <pc xml:id="A02262-018-a-1440">;</pc> <w lemma="lose" pos="vvn" xml:id="A02262-018-a-1450">lost</w> <w lemma="in" pos="acp-p" xml:id="A02262-018-a-1460">in</w> <w lemma="my" pos="po" xml:id="A02262-018-a-1470">my</w> <w lemma="own" pos="d" xml:id="A02262-018-a-1480" reg="own">owne</w> <w lemma="despair" pos="n1" xml:id="A02262-018-a-1490" reg="despair">despaire</w> <pc xml:id="A02262-018-a-1500">;</pc> </l> <l xml:id="A02262-e107190"> <w lemma="but" pos="acp-cc" xml:id="A02262-018-a-1510">But</w> <w lemma="God" pos="n1g-nn" xml:id="A02262-018-a-1520" reg="God's">Gods</w> <w lemma="stern" pos="j" xml:id="A02262-018-a-1530" reg="stern">sterne</w> <w lemma="justice" pos="n1" xml:id="A02262-018-a-1540">Justice</w> <w lemma="urge" pos="vvi" xml:id="A02262-018-a-1550">urge</w> <pc xml:id="A02262-018-a-1560">,</pc> <w lemma="that" pos="cs" xml:id="A02262-018-a-1570">that</w> <w lemma="we" pos="pns" xml:id="A02262-018-a-1580">we</w> <pc xml:id="A02262-018-a-1590">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-018-a-1600">who</w> <w lemma="be" pos="vvd" xml:id="A02262-018-a-1610">were</w> </l> <l n="40" xml:id="A02262-e107200"> <w lemma="join" pos="vvn" xml:id="A02262-018-a-1620" reg="Joined">Joyn'd</w> <w lemma="in" pos="acp-p" xml:id="A02262-018-a-1630">in</w> <w lemma="the" pos="d" xml:id="A02262-018-a-1640">the</w> <w lemma="guilt" pos="n1" xml:id="A02262-018-a-1650">guilt</w> <pc xml:id="A02262-018-a-1660">,</pc> <w lemma="may" pos="vmb" xml:id="A02262-018-a-1670">may</w> <w lemma="equal" pos="vvi" xml:id="A02262-018-a-1680" reg="equal">equall</w> <w lemma="vengeance" pos="n1" xml:id="A02262-018-a-1690">vengeance</w> <w lemma="bear" pos="vvi" xml:id="A02262-018-a-1700" reg="bear">beare</w> <pc xml:id="A02262-018-a-1710" unit="sentence">.</pc> </l> <l xml:id="A02262-e107210"> <w lemma="nor" pos="cc-x" xml:id="A02262-018-a-1720">Nor</w> <w lemma="shall" pos="vmb" xml:id="A02262-018-a-1730">shall</w> <w lemma="I" pos="pns" xml:id="A02262-018-a-1740">I</w> <w lemma="in" pos="acp-p" xml:id="A02262-018-a-1750">in</w> <w lemma="my" pos="po" xml:id="A02262-018-a-1760">my</w> <w lemma="punishment" pos="n1" xml:id="A02262-018-a-1770">punishment</w> <w lemma="prove" pos="vvi" xml:id="A02262-018-a-1780" reg="prove">proove</w> <w lemma="slow" pos="j" xml:id="A02262-018-a-1790">slow</w> <pc xml:id="A02262-018-a-1800">:</pc> </l> <l xml:id="A02262-e107220"> <w lemma="behold" pos="vvb" xml:id="A02262-018-a-1810">Behold</w> <pc xml:id="A02262-018-a-1820">,</pc> <w lemma="your" pos="po" xml:id="A02262-018-a-1830">your</w> <w lemma="leader" pos="n1" xml:id="A02262-018-a-1840">Leader</w> <w lemma="will" pos="vmb" xml:id="A02262-018-a-1850">will</w> <w lemma="before" pos="acp-p" xml:id="A02262-018-a-1860">before</w> <w lemma="you" pos="pn" xml:id="A02262-018-a-1870">you</w> <w lemma="go" pos="vvb" xml:id="A02262-018-a-1880">go</w> <pc xml:id="A02262-018-a-1890">;</pc> </l> <l xml:id="A02262-e107230"> <w lemma="it" pos="pn" xml:id="A02262-018-a-1900" type="contract1" reg="'t">'T</w> <w xml:id="A02262-018-a-1900c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="fit" pos="j" xml:id="A02262-018-a-1910">fit</w> <w lemma="you" pos="pn" xml:id="A02262-018-a-1920">you</w> <w lemma="follow" pos="vvb" xml:id="A02262-018-a-1930">follow</w> <pc xml:id="A02262-018-a-1940">;</pc> <w lemma="to" pos="acp-p" xml:id="A02262-018-a-1950">to</w> <w lemma="those" pos="d" xml:id="A02262-018-a-1960">those</w> <w lemma="silent" pos="j" xml:id="A02262-018-a-1970">silent</w> <w lemma="deep" pos="n2_j" xml:id="A02262-018-a-1980" reg="Deeps">Deepes</w> <pc xml:id="A02262-018-a-1990">,</pc> </l> <l xml:id="A02262-e107240"> <w lemma="those" pos="d" xml:id="A02262-018-a-2000">Those</w> <w lemma="horrid" pos="j" xml:id="A02262-018-a-2010">horrid</w> <w lemma="shade" pos="n2" xml:id="A02262-018-a-2020">Shades</w> <pc xml:id="A02262-018-a-2030">,</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-018-a-2040">where</w> <w lemma="sorrow" pos="n1" xml:id="A02262-018-a-2050">Sorrow</w> <w lemma="never" pos="av-x" xml:id="A02262-018-a-2060">never</w> <w lemma="sleep" pos="vvz" xml:id="A02262-018-a-2070" reg="sleeps">sleepes</w> <pc xml:id="A02262-018-a-2080" unit="sentence">.</pc> </l> <pb facs="18" n="29" xml:id="A02262-018-b"/> <l n="45" xml:id="A02262-e107250"> <w lemma="thou" pos="pns" xml:id="A02262-018-b-0010">Thou</w> <w lemma="great" pos="j" xml:id="A02262-018-b-0020">great</w> <w lemma="director" pos="n1" xml:id="A02262-018-b-0030">Director</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-b-0040">of</w> <w lemma="the" pos="d" xml:id="A02262-018-b-0050">the</w> <w lemma="roll" pos="j_vg" xml:id="A02262-018-b-0060" reg="ruling">rouling</w> <w lemma="star" pos="n2" xml:id="A02262-018-b-0070" reg="Stars">Starres</w> <pc xml:id="A02262-018-b-0080">,</pc> </l> <l xml:id="A02262-e107260"> <w lemma="unless" pos="cs" xml:id="A02262-018-b-0090" reg="Unless">Vnlesse</w> <w lemma="thou" pos="pns" xml:id="A02262-018-b-0100">thou</w> <w lemma="idle" pos="av_j" xml:id="A02262-018-b-0110" reg="idly">idlely</w> <w lemma="look" pos="vv2" xml:id="A02262-018-b-0120" reg="look'st">lookst</w> <w lemma="on" pos="acp-p" xml:id="A02262-018-b-0130">on</w> <w lemma="man" pos="n2g" xml:id="A02262-018-b-0140" reg="men's">mens</w> <w lemma="affair" pos="n2" xml:id="A02262-018-b-0150" reg="affairs">affaires</w> <pc xml:id="A02262-018-b-0160">,</pc> </l> <l xml:id="A02262-e107270"> <w lemma="and" pos="cc" xml:id="A02262-018-b-0170">And</w> <w lemma="vain" pos="av_j" xml:id="A02262-018-b-0180" reg="vainly">vainely</w> <w lemma="we" pos="pns" xml:id="A02262-018-b-0190">we</w> <w lemma="thy" pos="po" xml:id="A02262-018-b-0200">thy</w> <w lemma="brutish" pos="j" xml:id="A02262-018-b-0210">brutish</w> <w lemma="thunder" pos="n1" xml:id="A02262-018-b-0220">Thunder</w> <w lemma="fear" pos="n1" xml:id="A02262-018-b-0230" reg="fear">feare</w> <pc xml:id="A02262-018-b-0240">;</pc> </l> <l xml:id="A02262-e107280"> <w lemma="why" pos="crq-q" xml:id="A02262-018-b-0250">Why</w> <w lemma="shall" pos="vmd" xml:id="A02262-018-b-0260">should</w> <w lemma="thy" pos="po" xml:id="A02262-018-b-0270">thy</w> <w lemma="land" pos="n1" xml:id="A02262-018-b-0280">land</w> <w lemma="so" pos="av" xml:id="A02262-018-b-0290">so</w> <w lemma="dire" pos="j" xml:id="A02262-018-b-0300">dire</w> <w lemma="a" pos="d" xml:id="A02262-018-b-0310">a</w> <w lemma="monster" pos="n1" xml:id="A02262-018-b-0320">Monster</w> <w lemma="bear" pos="vvi" xml:id="A02262-018-b-0330" reg="bear">beare</w> <pc xml:id="A02262-018-b-0340" unit="sentence">?</pc> </l> <l xml:id="A02262-e107290"> <w lemma="or" pos="cc" xml:id="A02262-018-b-0350">Or</w> <w lemma="the" pos="d" xml:id="A02262-018-b-0360">the</w> <w lemma="sun" pos="n1" xml:id="A02262-018-b-0370">Sun</w> <w lemma="not" pos="xx" xml:id="A02262-018-b-0380">not</w> <w lemma="retire" pos="vvi" xml:id="A02262-018-b-0390">retire</w> <pc xml:id="A02262-018-b-0400">,</pc> <w lemma="and" pos="cc" xml:id="A02262-018-b-0410">and</w> <w lemma="yet" pos="av" xml:id="A02262-018-b-0420">yet</w> <w lemma="behold" pos="vvi" xml:id="A02262-018-b-0430">behold</w> <pc xml:id="A02262-018-b-0440" unit="sentence">?</pc> </l> <l n="50" xml:id="A02262-e107300"> <w lemma="if" pos="cs" xml:id="A02262-018-b-0450">If</w> <w lemma="those" pos="d" xml:id="A02262-018-b-0460">those</w> <w lemma="thy" pos="po" xml:id="A02262-018-b-0470">thy</w> <w lemma="fearful" pos="j" xml:id="A02262-018-b-0480" reg="fearful">fearefull</w> <w lemma="punishment" pos="n2" xml:id="A02262-018-b-0490">punishments</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-b-0500">of</w> <w lemma="old" pos="j" xml:id="A02262-018-b-0510">old</w> </l> <l xml:id="A02262-e107310"> <w lemma="require" pos="vvi" xml:id="A02262-018-b-0520">Require</w> <w lemma="belief" pos="n1" xml:id="A02262-018-b-0530" reg="belief">beliefe</w> <pc xml:id="A02262-018-b-0540">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-018-b-0550">in</w> <w lemma="one" pos="crd" xml:id="A02262-018-b-0560">one</w> <w lemma="unite" pos="vvb" xml:id="A02262-018-b-0570">unite</w> <w lemma="they" pos="pno" xml:id="A02262-018-b-0580">them</w> <w lemma="all" pos="d" xml:id="A02262-018-b-0590">all</w> <pc xml:id="A02262-018-b-0600">:</pc> </l> <l xml:id="A02262-e107320"> <w lemma="let" pos="vvb" xml:id="A02262-018-b-0610">Let</w> <w lemma="sea" pos="n2" xml:id="A02262-018-b-0620">Seas</w> <w lemma="in" pos="acp-p" xml:id="A02262-018-b-0630">in</w> <w lemma="cataract" pos="n2" xml:id="A02262-018-b-0640">Cataracts</w> <w lemma="from" pos="acp-p" xml:id="A02262-018-b-0650">from</w> <w lemma="meteor" pos="n2" xml:id="A02262-018-b-0660">Meteors</w> <w lemma="fall" pos="vvi" xml:id="A02262-018-b-0670">fall</w> <pc xml:id="A02262-018-b-0680">,</pc> </l> <l xml:id="A02262-e107330"> <w lemma="afford" pos="vvb" xml:id="A02262-018-b-0690">Afford</w> <w lemma="no" pos="d-x" xml:id="A02262-018-b-0700">no</w> <w lemma="shore" pos="n1" xml:id="A02262-018-b-0710">shore</w> <pc xml:id="A02262-018-b-0720">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-018-b-0730">but</w> <w lemma="swallow" pos="vvb" xml:id="A02262-018-b-0740">swallow</w> <w lemma="in" pos="acp-p" xml:id="A02262-018-b-0750">in</w> <w lemma="their" pos="po" xml:id="A02262-018-b-0760">their</w> <w lemma="brine" pos="n1" xml:id="A02262-018-b-0770">Brine</w> <pc xml:id="A02262-018-b-0780">;</pc> </l> <l xml:id="A02262-e107340"> <w lemma="that" pos="cs" xml:id="A02262-018-b-0790">That</w> <w lemma="so" pos="av" xml:id="A02262-018-b-0800">so</w> <w lemma="the" pos="d" xml:id="A02262-018-b-0810">the</w> <w lemma="world" pos="n1g" xml:id="A02262-018-b-0820" reg="World's">Worlds</w> <w lemma="first" pos="ord" xml:id="A02262-018-b-0830">first</w> <w lemma="ruin" pos="n1" xml:id="A02262-018-b-0840" reg="ruin">ruine</w> <w lemma="may" pos="vmb" xml:id="A02262-018-b-0850">may</w> <w lemma="prove" pos="vvi" xml:id="A02262-018-b-0860">prove</w> <w lemma="i" pos="png" xml:id="A02262-018-b-0870">mine</w> <pc xml:id="A02262-018-b-0880" unit="sentence">.</pc> </l> <l n="55" xml:id="A02262-e107350"> <w lemma="let" pos="vvb" xml:id="A02262-018-b-0890">Let</w> <w lemma="melt" pos="j_vg" xml:id="A02262-018-b-0900">melting</w> <w lemma="star" pos="n2" xml:id="A02262-018-b-0910">Stars</w> <w lemma="their" pos="po" xml:id="A02262-018-b-0920">their</w> <w lemma="sulphurous" pos="j" xml:id="A02262-018-b-0930" reg="sulphurous">sulphrous</w> <w lemma="surfeit" pos="n1" xml:id="A02262-018-b-0940" reg="surfeit">surfet</w> <w lemma="shed" pos="vvn" xml:id="A02262-018-b-0950">shed</w> <pc xml:id="A02262-018-b-0960">,</pc> </l> <l xml:id="A02262-e107360"> <w lemma="and" pos="cc" xml:id="A02262-018-b-0970">And</w> <w lemma="all" pos="d" xml:id="A02262-018-b-0980">all</w> <w lemma="the" pos="d" xml:id="A02262-018-b-0990">the</w> <w lemma="heavenly" pos="j" xml:id="A02262-018-b-1000">Heavenly</w> <w lemma="fire" pos="n2" xml:id="A02262-018-b-1010">Fires</w> <w lemma="fall" pos="vvb" xml:id="A02262-018-b-1020">fall</w> <w lemma="on" pos="acp-p" xml:id="A02262-018-b-1030">on</w> <w lemma="my" pos="po" xml:id="A02262-018-b-1040">my</w> <w lemma="head" pos="n1" xml:id="A02262-018-b-1050">Head</w> <pc xml:id="A02262-018-b-1060" unit="sentence">.</pc> </l> <l xml:id="A02262-e107370"> <w lemma="and" pos="cc" xml:id="A02262-018-b-1070">And</w> <w lemma="thou" pos="pns" xml:id="A02262-018-b-1080">thou</w> <pc xml:id="A02262-018-b-1090">,</pc> <w lemma="oh" pos="uh" xml:id="A02262-018-b-1100" reg="Oh">O</w> <w lemma="injure" pos="j_vn" xml:id="A02262-018-b-1110" reg="injured">injur'd</w> <w lemma="earth" pos="n1" xml:id="A02262-018-b-1120">Earth</w> <pc xml:id="A02262-018-b-1130">,</pc> <w lemma="thy" pos="po" xml:id="A02262-018-b-1140">thy</w> <w lemma="jaw" pos="n2" xml:id="A02262-018-b-1150" reg="jaws">jawes</w> <w lemma="extend" pos="vvi" xml:id="A02262-018-b-1160">extend</w> <pc xml:id="A02262-018-b-1170">,</pc> </l> <l xml:id="A02262-e107380"> <w lemma="that" pos="cs" xml:id="A02262-018-b-1180">That</w> <w lemma="I" pos="pns" xml:id="A02262-018-b-1190">I</w> <w lemma="may" pos="vmb" xml:id="A02262-018-b-1200">may</w> <w lemma="to" pos="acp-cs" xml:id="A02262-018-b-1210">to</w> <w lemma="the" pos="d" xml:id="A02262-018-b-1220" reg="th'" type="contract1">th'</w> <w xml:id="A02262-018-b-1220c" type="contract2" lemma="infernal" pos="j" reg="infernal" join="left">infernall</w> <w lemma="shade" pos="n2" xml:id="A02262-018-b-1230">Shades</w> <w lemma="descend" pos="vvb" xml:id="A02262-018-b-1240">descend</w> <pc xml:id="A02262-018-b-1250">:</pc> </l> <l xml:id="A02262-e107390"> <w lemma="less" pos="av-c_d" xml:id="A02262-018-b-1260" reg="Less">Lesse</w> <w lemma="cause" pos="n1" xml:id="A02262-018-b-1270">cause</w> <w lemma="have" pos="vvd" xml:id="A02262-018-b-1280">had</w> <w lemma="thy" pos="po" xml:id="A02262-018-b-1290">thy</w> <w lemma="revenge" pos="n1" xml:id="A02262-018-b-1300">revenge</w> <pc xml:id="A02262-018-b-1310">,</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-018-b-1320">when</w> <w lemma="she" pos="pns" xml:id="A02262-018-b-1330">she</w> <w lemma="the" pos="d" xml:id="A02262-018-b-1340">the</w> <w lemma="five" pos="crd" xml:id="A02262-018-b-1350">five</w> </l> <l n="60" xml:id="A02262-e107400"> <w lemma="enrage" pos="vvn" xml:id="A02262-018-b-1360" reg="Enraged">Inrag'd</w> <w lemma="conspirator" pos="n2" xml:id="A02262-018-b-1370">Conspirators</w> <w lemma="devour" pos="vvn" xml:id="A02262-018-b-1380" reg="devoured">devour'd</w> <w lemma="alive" pos="j" xml:id="A02262-018-b-1390">alive</w> <pc xml:id="A02262-018-b-1400" unit="sentence">.</pc> </l> <l xml:id="A02262-e107410"> <w lemma="those" pos="d" xml:id="A02262-018-b-1410">Those</w> <w lemma="evil" pos="n2_j" xml:id="A02262-018-b-1420">evils</w> <w lemma="which" pos="crq-r" xml:id="A02262-018-b-1430">which</w> <w lemma="amaze" pos="vvd" xml:id="A02262-018-b-1440" reg="amazed">amaz'd</w> <w lemma="the" pos="d" xml:id="A02262-018-b-1450">the</w> <w lemma="former-time" pos="n2" xml:id="A02262-018-b-1460">former-times</w> <pc xml:id="A02262-018-b-1470">,</pc> </l> <l xml:id="A02262-e107420"> <w lemma="thy" pos="po" xml:id="A02262-018-b-1480">Thy</w> <w lemma="fury" pos="n1" xml:id="A02262-018-b-1490">fury</w> <w lemma="have" pos="vvz" xml:id="A02262-018-b-1500">hath</w> <w lemma="consume" pos="vvn" xml:id="A02262-018-b-1510" reg="consumed">consum'd</w> <w lemma="on" pos="acp-p" xml:id="A02262-018-b-1520">on</w> <w lemma="small" pos="j-c" xml:id="A02262-018-b-1530">smaller</w> <w lemma="crime" pos="n2" xml:id="A02262-018-b-1540">Crimes</w> <pc xml:id="A02262-018-b-1550" unit="sentence">.</pc> </l> <l xml:id="A02262-e107430"> <w lemma="o" pos="uh" xml:id="A02262-018-b-1560">O</w> <w lemma="slow" pos="j" xml:id="A02262-018-b-1570">slow</w> <w lemma="revenger" pos="n1" xml:id="A02262-018-b-1580">revenger</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-b-1590">of</w> <w lemma="his" pos="po" xml:id="A02262-018-b-1600">his</w> <w lemma="injury" pos="n2" xml:id="A02262-018-b-1610">injuries</w> <pc xml:id="A02262-018-b-1620">,</pc> </l> <l xml:id="A02262-e107440"> <w lemma="and" pos="cc" xml:id="A02262-018-b-1630">And</w> <w lemma="he" pos="pns" xml:id="A02262-018-b-1640">he</w> <w lemma="thy" pos="po" xml:id="A02262-018-b-1650">thy</w> <w lemma="son" pos="n1" xml:id="A02262-018-b-1660">Son</w> <pc xml:id="A02262-018-b-1670">!</pc> <w lemma="some" pos="d" xml:id="A02262-018-b-1680">some</w> <w lemma="fearful" pos="j" xml:id="A02262-018-b-1690" reg="fearful">fearefull</w> <w lemma="death" pos="n1" xml:id="A02262-018-b-1700">death</w> <w lemma="devise" pos="vvi" xml:id="A02262-018-b-1710" reg="devise">devize</w> <pc xml:id="A02262-018-b-1720">;</pc> </l> <l n="65" xml:id="A02262-e107450"> <w lemma="unknown" pos="j" xml:id="A02262-018-b-1730" reg="Unknown">Vnknowne</w> <pc xml:id="A02262-018-b-1740">,</pc> <w lemma="and" pos="cc" xml:id="A02262-018-b-1750">and</w> <w lemma="horrid" pos="j" xml:id="A02262-018-b-1760">horrid</w> <pc xml:id="A02262-018-b-1770">:</pc> <w lemma="or" pos="cc" xml:id="A02262-018-b-1780">Or</w> <w lemma="shall" pos="vmb" xml:id="A02262-018-b-1790">shall</w> <w lemma="I" pos="pns" xml:id="A02262-018-b-1800">I</w> <w lemma="pursue" pos="vvi" xml:id="A02262-018-b-1810">pursue</w> </l> <l xml:id="A02262-e107460"> <w lemma="my" pos="po" xml:id="A02262-018-b-1820">My</w> <w lemma="own" pos="d" xml:id="A02262-018-b-1830" reg="own">owne</w> <w lemma="offence" pos="n1" xml:id="A02262-018-b-1840">offence</w> <pc xml:id="A02262-018-b-1850">,</pc> <w lemma="and" pos="cc" xml:id="A02262-018-b-1860">and</w> <w lemma="act" pos="vvi" xml:id="A02262-018-b-1870">act</w> <w lemma="what" pos="crq-r" xml:id="A02262-018-b-1880">what</w> <w lemma="thou" pos="pns" xml:id="A02262-018-b-1890">thou</w> <w lemma="shall" pos="vmd2" xml:id="A02262-018-b-1900">shouldst</w> <w lemma="do" pos="vvi" xml:id="A02262-018-b-1910" reg="do">doe</w> <pc xml:id="A02262-018-b-1920" unit="sentence">?</pc> </l> <l xml:id="A02262-e107470"> <w lemma="you" pos="pn" xml:id="A02262-018-b-1930">You</w> <w lemma="legion" pos="n2" xml:id="A02262-018-b-1940">Legions</w> <w lemma="of" pos="acp-p" xml:id="A02262-018-b-1950">of</w> <w lemma="heaven" pos="n1g" xml:id="A02262-018-b-1960" reg="heaven's">Heavens</w> <w lemma="exul" pos="n2" xml:id="A02262-018-b-1970">Exuls</w> <pc xml:id="A02262-018-b-1980">,</pc> <w lemma="you" pos="pn" xml:id="A02262-018-b-1990">you</w> <w lemma="who" pos="crq-r" xml:id="A02262-018-b-2000">who</w> <w lemma="take" pos="vvb" xml:id="A02262-018-b-2010">take</w> </l> <l xml:id="A02262-e107480"> <w lemma="revenge" pos="n1" xml:id="A02262-018-b-2020">Revenge</w> <w lemma="on" pos="acp-p" xml:id="A02262-018-b-2030">on</w> <w lemma="mortal" pos="n2_j" xml:id="A02262-018-b-2040">Mortals</w> <w lemma="for" pos="acp-p" xml:id="A02262-018-b-2050">for</w> <w lemma="the" pos="d" xml:id="A02262-018-b-2060">the</w> <w lemma="crime" pos="n2" xml:id="A02262-018-b-2070">crimes</w> <w lemma="you" pos="pn" xml:id="A02262-018-b-2080">you</w> <w lemma="make" pos="vvb" xml:id="A02262-018-b-2090">make</w> <pc xml:id="A02262-018-b-2100">;</pc> </l> <l xml:id="A02262-e107490"> <w lemma="why" pos="crq-q" xml:id="A02262-018-b-2110">Why</w> <w lemma="troop" pos="n1" xml:id="A02262-018-b-2120" reg="troop">troope</w> <w lemma="you" pos="pn" xml:id="A02262-018-b-2130">you</w> <w lemma="thus" pos="av" xml:id="A02262-018-b-2140">thus</w> <w lemma="about" pos="acp-p" xml:id="A02262-018-b-2150">about</w> <w lemma="i" pos="pno" xml:id="A02262-018-b-2160">me</w> <pc xml:id="A02262-018-b-2170" unit="sentence">?</pc> <w lemma="or" pos="cc" xml:id="A02262-018-b-2180">Or</w> <w lemma="what" pos="crq-q" xml:id="A02262-018-b-2190">what</w> <w lemma="need" pos="vvb" xml:id="A02262-018-b-2200">need</w> </l> <l n="70" xml:id="A02262-e107500"> <w lemma="these" pos="d" xml:id="A02262-018-b-2210">These</w> <w lemma="terror" pos="n2" xml:id="A02262-018-b-2220">terrors</w> <pc xml:id="A02262-018-b-2230" unit="sentence">?</pc> <w lemma="be" pos="vvz" xml:id="A02262-018-b-2240">Is</w> <w lemma="my" pos="po" xml:id="A02262-018-b-2250">my</w> <w lemma="punishment" pos="n1" xml:id="A02262-018-b-2260">punishment</w> <w lemma="decree" pos="vvn" xml:id="A02262-018-b-2270" reg="decreed">decree'd</w> </l> <pb facs="19" n="30" xml:id="A02262-019-a"/> <l xml:id="A02262-e107510"> <w lemma="in" pos="acp-p" xml:id="A02262-019-a-0010">In</w> <w lemma="hell" pos="n1" xml:id="A02262-019-a-0020">Hell</w> <w lemma="already" pos="av" xml:id="A02262-019-a-0030">already</w> <pc xml:id="A02262-019-a-0040" unit="sentence">?</pc> <w lemma="fury" pos="n2" xml:id="A02262-019-a-0050">Furies</w> <pc xml:id="A02262-019-a-0060">,</pc> <w lemma="now" pos="av" xml:id="A02262-019-a-0070">now</w> <w lemma="I" pos="pns" xml:id="A02262-019-a-0080">I</w> <w lemma="come" pos="vvb" xml:id="A02262-019-a-0090">come</w> <pc xml:id="A02262-019-a-0100" unit="sentence">.</pc> </l> <l xml:id="A02262-e107520"> <w lemma="in" pos="acp-p" xml:id="A02262-019-a-0110">In</w> <w lemma="your" pos="po" xml:id="A02262-019-a-0120">your</w> <w lemma="dark" pos="j" xml:id="A02262-019-a-0130" reg="dark">darke</w> <w lemma="dungeon" pos="n2" xml:id="A02262-019-a-0140">dungeons</w> <w lemma="what" pos="crq-r" xml:id="A02262-019-a-0150">what</w> <w lemma="more" pos="av-c_d" xml:id="A02262-019-a-0160">more</w> <w lemma="horrid" pos="j" xml:id="A02262-019-a-0170">horrid</w> <w lemma="Rome" pos="n1-nn" xml:id="A02262-019-a-0180">Rome</w> </l> <l xml:id="A02262-e107530"> <w lemma="shall" pos="vmb" xml:id="A02262-019-a-0190">Shall</w> <w lemma="now" pos="av" xml:id="A02262-019-a-0200">now</w> <w lemma="devour" pos="vvi" xml:id="A02262-019-a-0210" reg="devour">devoure</w> <w lemma="i" pos="pno" xml:id="A02262-019-a-0220">me</w> <pc xml:id="A02262-019-a-0230" unit="sentence">?</pc> <w lemma="must" pos="vmb" xml:id="A02262-019-a-0240">Must</w> <w lemma="I" pos="pns" xml:id="A02262-019-a-0250">I</w> <w lemma="to" pos="acp-p" xml:id="A02262-019-a-0260">to</w> <w lemma="that" pos="d" xml:id="A02262-019-a-0270">that</w> <w lemma="place" pos="n1" xml:id="A02262-019-a-0280">Place</w> <pc xml:id="A02262-019-a-0290">,</pc> </l> <l xml:id="A02262-e107540"> <w lemma="where" pos="crq-cs" xml:id="A02262-019-a-0300">Where</w> <w lemma="the" pos="d" xml:id="A02262-019-a-0310">the</w> <w lemma="curse" pos="j_vn" xml:id="A02262-019-a-0320" reg="cursed">curs'd</w> <w lemma="father" pos="n1" xml:id="A02262-019-a-0330">Father</w> <w lemma="of" pos="acp-p" xml:id="A02262-019-a-0340">of</w> <w lemma="a" pos="d" xml:id="A02262-019-a-0350">a</w> <w lemma="wicked" pos="j" xml:id="A02262-019-a-0360">wicked</w> <w lemma="race" pos="n1" xml:id="A02262-019-a-0370">Race</w> </l> <l n="75" xml:id="A02262-e107550"> <w lemma="your" pos="po" xml:id="A02262-019-a-0380">Your</w> <w lemma="scourge" pos="n2" xml:id="A02262-019-a-0390">scourges</w> <w lemma="feel" pos="vvz" xml:id="A02262-019-a-0400" reg="feels">feeles</w> <pc xml:id="A02262-019-a-0410">?</pc> <w lemma="who" pos="crq-q" xml:id="A02262-019-a-0420">who</w> <pc xml:id="A02262-019-a-0430">,</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-019-a-0440">when</w> <w lemma="the" pos="d" xml:id="A02262-019-a-0450">the</w> <w lemma="world" pos="n1" xml:id="A02262-019-a-0460">world</w> <w lemma="be" pos="vvd" xml:id="A02262-019-a-0470">was</w> <w lemma="new" pos="j" xml:id="A02262-019-a-0480">new</w> <pc xml:id="A02262-019-a-0490">,</pc> </l> <l xml:id="A02262-e107560"> <w lemma="and" pos="cc" xml:id="A02262-019-a-0500">And</w> <w lemma="but" pos="acp-av" xml:id="A02262-019-a-0510">but</w> <w lemma="possess" pos="vvn" xml:id="A02262-019-a-0520" reg="possessed">possest</w> <w lemma="by" pos="acp-p" xml:id="A02262-019-a-0530">by</w> <w lemma="four" pos="crd" xml:id="A02262-019-a-0540" reg="four">foure</w> <pc xml:id="A02262-019-a-0550">,</pc> <w lemma="his" pos="po" xml:id="A02262-019-a-0560">his</w> <w lemma="brother" pos="n1" xml:id="A02262-019-a-0570">brother</w> <w lemma="slay" pos="vvd" xml:id="A02262-019-a-0580">slew</w> <pc xml:id="A02262-019-a-0590" unit="sentence">.</pc> </l> <l xml:id="A02262-e107570"> <w lemma="or" pos="cc" xml:id="A02262-019-a-0600">Or</w> <w lemma="where" pos="crq-cs" xml:id="A02262-019-a-0610">where</w> <w lemma="that" pos="cs" xml:id="A02262-019-a-0620">that</w> <w lemma="faithless" pos="j" xml:id="A02262-019-a-0630" reg="faithless">faithlesse</w> <w lemma="prince" pos="n1" xml:id="A02262-019-a-0640">Prince</w> <w lemma="blaspheme" pos="vvz" xml:id="A02262-019-a-0650">blasphemes</w> <pc xml:id="A02262-019-a-0660">?</pc> <w lemma="than" pos="cs" xml:id="A02262-019-a-0670" reg="than">then</w> <w lemma="all" pos="d" xml:id="A02262-019-a-0680">all</w> </l> <l xml:id="A02262-e107580"> <w lemma="his" pos="po" xml:id="A02262-019-a-0690">His</w> <w lemma="host" pos="n1" xml:id="A02262-019-a-0700">Host</w> <w lemma="more" pos="av-c_d" xml:id="A02262-019-a-0710">more</w> <w lemma="eminent" pos="j" xml:id="A02262-019-a-0720">eminent</w> <pc xml:id="A02262-019-a-0730">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-019-a-0740">who</w> <w lemma="lest" pos="cs" xml:id="A02262-019-a-0750">lest</w> <w lemma="his" pos="po" xml:id="A02262-019-a-0760">his</w> <w lemma="fall" pos="n1" xml:id="A02262-019-a-0770">fall</w> </l> <l xml:id="A02262-e107590"> <w lemma="shall" pos="vmd" xml:id="A02262-019-a-0780">Should</w> <w lemma="honour" pos="vvi" xml:id="A02262-019-a-0790">honour</w> <w lemma="to" pos="acp-p" xml:id="A02262-019-a-0800">to</w> <w lemma="his" pos="po" xml:id="A02262-019-a-0810">his</w> <w lemma="enemy" pos="n2" xml:id="A02262-019-a-0820">enemies</w> <w lemma="afford" pos="vvi" xml:id="A02262-019-a-0830">afford</w> <pc xml:id="A02262-019-a-0840">,</pc> </l> <l n="80" xml:id="A02262-e107600"> <w lemma="make" pos="vvd" xml:id="A02262-019-a-0850">Made</w> <w lemma="way" pos="n1" xml:id="A02262-019-a-0860">way</w> <w lemma="for" pos="acp-p" xml:id="A02262-019-a-0870">for</w> <w lemma="hate" pos="j_vn" xml:id="A02262-019-a-0880">hated</w> <w lemma="life" pos="n1" xml:id="A02262-019-a-0890">Life</w> <w lemma="with" pos="acp-p" xml:id="A02262-019-a-0900">with</w> <w lemma="his" pos="po" xml:id="A02262-019-a-0910">his</w> <w lemma="own" pos="d" xml:id="A02262-019-a-0920">own</w> <w lemma="sword" pos="n1" xml:id="A02262-019-a-0930">sword</w> <pc xml:id="A02262-019-a-0940" unit="sentence">.</pc> </l> <l xml:id="A02262-e107610"> <w lemma="he" pos="pns" xml:id="A02262-019-a-0950">He</w> <w lemma="most" pos="av-s_d" xml:id="A02262-019-a-0960">most</w> <w lemma="affect" pos="vvz" xml:id="A02262-019-a-0970">affects</w> <w lemma="i" pos="pno" xml:id="A02262-019-a-0980">me</w> <pc xml:id="A02262-019-a-0990">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-019-a-1000">who</w> <w lemma="his" pos="po" xml:id="A02262-019-a-1010">his</w> <w lemma="father" pos="n1g" xml:id="A02262-019-a-1020" reg="father's">fathers</w> <w lemma="chair" pos="n1" xml:id="A02262-019-a-1030" reg="Chair">Chaire</w> </l> <l xml:id="A02262-e107620"> <w lemma="usurp" pos="vvn" xml:id="A02262-019-a-1040" reg="Usurped">Vsurp'd</w> <pc xml:id="A02262-019-a-1050">;</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-019-a-1060">when</w> <w lemma="catch" pos="vvn" xml:id="A02262-019-a-1070">caught</w> <w lemma="by" pos="acp-p" xml:id="A02262-019-a-1080">by</w> <w lemma="his" pos="po" xml:id="A02262-019-a-1090">his</w> <w lemma="revenge" pos="j_vg" xml:id="A02262-019-a-1100">revenging</w> <w lemma="hair" pos="n1" xml:id="A02262-019-a-1110" reg="Hair">Haire</w> <pc xml:id="A02262-019-a-1120">,</pc> </l> <l xml:id="A02262-e107630"> <w lemma="he" pos="pns" xml:id="A02262-019-a-1130">He</w> <w lemma="lose" pos="vvd" xml:id="A02262-019-a-1140">lost</w> <w lemma="the" pos="d" xml:id="A02262-019-a-1150">the</w> <w lemma="earth" pos="n1" xml:id="A02262-019-a-1160">Earth</w> <w lemma="and" pos="cc" xml:id="A02262-019-a-1170">and</w> <w lemma="life" pos="n1" xml:id="A02262-019-a-1180">Life</w> <pc xml:id="A02262-019-a-1190">:</pc> <w lemma="the" pos="d" xml:id="A02262-019-a-1200">the</w> <w lemma="way" pos="n1" xml:id="A02262-019-a-1210">way</w> <w lemma="he" pos="pns" xml:id="A02262-019-a-1220">he</w> <w lemma="lead" pos="vvd" xml:id="A02262-019-a-1230">led</w> </l> <l xml:id="A02262-e107640"> <w lemma="to|avoid" pos="acp-p|j_vn" xml:id="A02262-019-a-1240">T'avoided</w> <w lemma="death" pos="n1" xml:id="A02262-019-a-1250">Death</w> <pc xml:id="A02262-019-a-1260">,</pc> <w lemma="my" pos="po" xml:id="A02262-019-a-1270">my</w> <w lemma="willing" pos="j" xml:id="A02262-019-a-1280">willing</w> <w lemma="foot" pos="n2" xml:id="A02262-019-a-1290">feet</w> <w lemma="shall" pos="vmb" xml:id="A02262-019-a-1300">shall</w> <w lemma="tread" pos="vvi" xml:id="A02262-019-a-1310">tread</w> <pc xml:id="A02262-019-a-1320" unit="sentence">.</pc> </l> <l n="85" xml:id="A02262-e107650"> <w lemma="master" pos="n1" xml:id="A02262-019-a-1330">Master</w> <pc xml:id="A02262-019-a-1340">,</pc> <w lemma="I" pos="pns" xml:id="A02262-019-a-1350">I</w> <w lemma="fly" pos="vvb" xml:id="A02262-019-a-1360">fly</w> <w lemma="to" pos="acp-cs" xml:id="A02262-019-a-1370">to</w> <w lemma="anticipate" pos="vvi" xml:id="A02262-019-a-1380">anticipate</w> <w lemma="the" pos="d" xml:id="A02262-019-a-1390">the</w> <w lemma="event" pos="n1" xml:id="A02262-019-a-1400">event</w> </l> <l xml:id="A02262-e107660"> <w lemma="of" pos="acp-p" xml:id="A02262-019-a-1410">Of</w> <w lemma="my" pos="po" xml:id="A02262-019-a-1420">my</w> <w lemma="foul" pos="j" xml:id="A02262-019-a-1430" reg="foul">foule</w> <w lemma="crime" pos="n1" xml:id="A02262-019-a-1440">crime</w> <w lemma="with" pos="acp-p" xml:id="A02262-019-a-1450">with</w> <w lemma="equal" pos="j" xml:id="A02262-019-a-1460" reg="equal">equall</w> <w lemma="punishment" pos="n1" xml:id="A02262-019-a-1470">punishment</w> <pc xml:id="A02262-019-a-1480" unit="sentence">.</pc> </l> </sp> <stage xml:id="A02262-e107670"> <w lemma="Pontius" pos="n1-nn" xml:id="A02262-019-a-1490" reg="PONTIUS">PONTIVS</w> <w lemma="Pilot" pos="n1-nn" xml:id="A02262-019-a-1500">PILAT</w> <pc xml:id="A02262-019-a-1510" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-019-a-1520">THE</w> <w lemma="Jew" pos="n2-nn" xml:id="A02262-019-a-1530">JEWS</w> <pc xml:id="A02262-019-a-1540" unit="sentence">.</pc> </stage> <sp xml:id="A02262-e107680" who="A02262-pilate"> <l xml:id="A02262-e107690"> <w lemma="horror" pos="n1" xml:id="A02262-019-a-1550">HOrror</w> <w lemma="distract" pos="vvz" xml:id="A02262-019-a-1560">distracts</w> <w lemma="my" pos="po" xml:id="A02262-019-a-1570">my</w> <w lemma="sense" pos="n1" xml:id="A02262-019-a-1580">sense</w> <pc xml:id="A02262-019-a-1590">:</pc> <w lemma="irresolute" pos="j" xml:id="A02262-019-a-1600">irresolute</w> </l> <l xml:id="A02262-e107700"> <w lemma="whether" pos="cs" xml:id="A02262-019-a-1610">Whether</w> <w lemma="I" pos="pns" xml:id="A02262-019-a-1620">I</w> <w lemma="shall" pos="vmd" xml:id="A02262-019-a-1630">should</w> <w lemma="break" pos="vvi" xml:id="A02262-019-a-1640">break</w> <w lemma="silence" pos="n1" xml:id="A02262-019-a-1650">silence</w> <pc xml:id="A02262-019-a-1660">,</pc> <w lemma="or" pos="cc" xml:id="A02262-019-a-1670">or</w> <w lemma="sit" pos="vvb" xml:id="A02262-019-a-1680">sit</w> <w lemma="mute" pos="j" xml:id="A02262-019-a-1690">mute</w> <pc xml:id="A02262-019-a-1700" unit="sentence">.</pc> </l> <l xml:id="A02262-e107710"> <w lemma="envy" pos="n1" xml:id="A02262-019-a-1710">Envy</w> <w lemma="the" pos="d" xml:id="A02262-019-a-1720" reg="th'" type="contract1">th'</w> <w xml:id="A02262-019-a-1720c" type="contract2" lemma="accuse" pos="vvn" reg="accused" join="left">accus'd</w> <w lemma="condemn" pos="vvz" xml:id="A02262-019-a-1730" reg="condemns">condemnes</w> <pc xml:id="A02262-019-a-1740">,</pc> <w lemma="who" pos="crq-ro" xml:id="A02262-019-a-1750">whom</w> <w lemma="justice" pos="n1" xml:id="A02262-019-a-1760">Justice</w> <w lemma="clear" pos="vvz" xml:id="A02262-019-a-1770" reg="clears">cleares</w> <pc xml:id="A02262-019-a-1780" unit="sentence">.</pc> </l> <l n="90" xml:id="A02262-e107720"> <w lemma="I" pos="pns" xml:id="A02262-019-a-1790">I</w> <w lemma="must" pos="vmb" xml:id="A02262-019-a-1800">must</w> <w lemma="confess" pos="vvi" xml:id="A02262-019-a-1810" reg="confess">confesse</w> <pc xml:id="A02262-019-a-1820">,</pc> <w lemma="persuade" pos="vvn" xml:id="A02262-019-a-1830" reg="persuaded">perswaded</w> <w lemma="by" pos="acp-p" xml:id="A02262-019-a-1840">by</w> <w lemma="my" pos="po" xml:id="A02262-019-a-1850">my</w> <w lemma="fear" pos="n2" xml:id="A02262-019-a-1860" reg="Fears">Feares</w> <pc xml:id="A02262-019-a-1870">,</pc> </l> <l xml:id="A02262-e107730"> <w lemma="lest" pos="cs" xml:id="A02262-019-a-1880">Lest</w> <w lemma="I" pos="pns" xml:id="A02262-019-a-1890">I</w> <w lemma="this" pos="d" xml:id="A02262-019-a-1900">this</w> <w lemma="state" pos="n1" xml:id="A02262-019-a-1910">State</w> <w lemma="and" pos="cc" xml:id="A02262-019-a-1920">and</w> <w lemma="people" pos="n1" xml:id="A02262-019-a-1930">People</w> <w lemma="shall" pos="vmd" xml:id="A02262-019-a-1940">should</w> <w lemma="incense" pos="n1" xml:id="A02262-019-a-1950" reg="incense">insence</w> <pc xml:id="A02262-019-a-1960">,</pc> </l> <l xml:id="A02262-e107740"> <w lemma="I" pos="pns" xml:id="A02262-019-a-1970">I</w> <w lemma="wish" pos="vvd" xml:id="A02262-019-a-1980" reg="wished">wisht</w> <w lemma="they" pos="pns" xml:id="A02262-019-a-1990">they</w> <w lemma="can" pos="vmd" xml:id="A02262-019-a-2000">could</w> <w lemma="have" pos="vvi" xml:id="A02262-019-a-2010">have</w> <w lemma="prove" pos="vvn" xml:id="A02262-019-a-2020" reg="proved">prov'd</w> <w lemma="that" pos="d" xml:id="A02262-019-a-2030">that</w> <w lemma="great" pos="j" xml:id="A02262-019-a-2040">great</w> <w lemma="offence" pos="n1" xml:id="A02262-019-a-2050">Offence</w> <pc xml:id="A02262-019-a-2060" unit="sentence">.</pc> </l> <pb facs="19" n="31" xml:id="A02262-019-b"/> <l xml:id="A02262-e107750"> <w lemma="yet" pos="av" xml:id="A02262-019-b-0010">Yet</w> <w lemma="whatsoever" pos="crq-r" xml:id="A02262-019-b-0020">whatsoever</w> <w lemma="they" pos="pns" xml:id="A02262-019-b-0030">they</w> <w lemma="inforce" pos="vvd" xml:id="A02262-019-b-0040" reg="enforced">inforc'd</w> <w lemma="of" pos="acp-p" xml:id="A02262-019-b-0050">of</w> <w lemma="late" pos="av_j" xml:id="A02262-019-b-0060">late</w> <pc xml:id="A02262-019-b-0070">,</pc> </l> <l xml:id="A02262-e107760"> <w lemma="no" pos="d-x" xml:id="A02262-019-b-0080">No</w> <w lemma="fault" pos="n1" xml:id="A02262-019-b-0090">fault</w> <w lemma="of" pos="acp-p" xml:id="A02262-019-b-0100">of</w> <w lemma="his" pos="po" xml:id="A02262-019-b-0110">his</w> <w lemma="reveal" pos="vvn" xml:id="A02262-019-b-0120" reg="revealed">reveal'd</w> <pc xml:id="A02262-019-b-0130">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-019-b-0140">but</w> <w lemma="their" pos="po" xml:id="A02262-019-b-0150">their</w> <w lemma="own" pos="d" xml:id="A02262-019-b-0160">own</w> <w lemma="hate" pos="n1" xml:id="A02262-019-b-0170">hate</w> <pc xml:id="A02262-019-b-0180" unit="sentence">.</pc> </l> <l n="95" xml:id="A02262-e107770"> <w lemma="his" pos="po" xml:id="A02262-019-b-0190">His</w> <w lemma="silence" pos="n1" xml:id="A02262-019-b-0200">silence</w> <w lemma="be" pos="vvd" xml:id="A02262-019-b-0210">was</w> <w lemma="a" pos="d" xml:id="A02262-019-b-0220">a</w> <w lemma="vanquish" pos="j_vg" xml:id="A02262-019-b-0230">vanquishing</w> <w lemma="reply" pos="n1" xml:id="A02262-019-b-0240">reply</w> <pc xml:id="A02262-019-b-0250" unit="sentence">.</pc> </l> <l xml:id="A02262-e107780"> <w lemma="who" pos="crq-r" xml:id="A02262-019-b-0260">Who</w> <w lemma="for" pos="acp-p" xml:id="A02262-019-b-0270">for</w> <w lemma="detect" pos="vvg" xml:id="A02262-019-b-0280">detecting</w> <w lemma="their" pos="po" xml:id="A02262-019-b-0290">their</w> <w lemma="false" pos="j" xml:id="A02262-019-b-0300">false</w> <w lemma="piety" pos="n1" xml:id="A02262-019-b-0310">piety</w> </l> <l xml:id="A02262-e107790"> <pc join="right" xml:id="A02262-019-b-0320">(</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-019-b-0330">Whose</w> <w lemma="supercilious" pos="j" xml:id="A02262-019-b-0340">supercilious</w> <w lemma="look" pos="n2" xml:id="A02262-019-b-0350">looks</w> <pc xml:id="A02262-019-b-0360">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-019-b-0370">with</w> <w lemma="fast" pos="vvg" xml:id="A02262-019-b-0380">fasting</w> <w lemma="pale" pos="j" xml:id="A02262-019-b-0390">pale</w> <pc xml:id="A02262-019-b-0400">,</pc> </l> <l xml:id="A02262-e107800"> <w lemma="close" pos="j" xml:id="A02262-019-b-0410">Close</w> <w lemma="avarice" pos="n1" xml:id="A02262-019-b-0420">avarice</w> <pc xml:id="A02262-019-b-0430">,</pc> <w lemma="and" pos="cc" xml:id="A02262-019-b-0440">and</w> <w lemma="proud" pos="j" xml:id="A02262-019-b-0450">proud</w> <w lemma="ambition" pos="n1" xml:id="A02262-019-b-0460">ambition</w> <w lemma="veil" pos="n1" xml:id="A02262-019-b-0470" reg="veil">vaile</w> <pc xml:id="A02262-019-b-0480">)</pc> </l> <l xml:id="A02262-e107810"> <w lemma="be" pos="vvz" xml:id="A02262-019-b-0490">Is</w> <w lemma="by" pos="acp-p" xml:id="A02262-019-b-0500">by</w> <w lemma="their" pos="po" xml:id="A02262-019-b-0510">their</w> <w lemma="art" pos="n2" xml:id="A02262-019-b-0520">Arts</w> <w lemma="make" pos="vvd" xml:id="A02262-019-b-0530">made</w> <w lemma="guilty" pos="j" xml:id="A02262-019-b-0540">guilty</w> <pc xml:id="A02262-019-b-0550">:</pc> <w lemma="one" pos="pi" xml:id="A02262-019-b-0560">One</w> <w lemma="that" pos="cs" xml:id="A02262-019-b-0570">that</w> <w lemma="slight" pos="vvz" xml:id="A02262-019-b-0580">slights</w> </l> <l n="100" xml:id="A02262-e107820"> <w lemma="the" pos="d" xml:id="A02262-019-b-0590">The</w> <w lemma="god" pos="n1" xml:id="A02262-019-b-0600">God</w> <w lemma="they" pos="pns" xml:id="A02262-019-b-0610">they</w> <w lemma="adore" pos="vvb" xml:id="A02262-019-b-0620">adore</w> <pc xml:id="A02262-019-b-0630">,</pc> <w lemma="and" pos="cc" xml:id="A02262-019-b-0640">and</w> <w lemma="violate" pos="vvz" xml:id="A02262-019-b-0650">violates</w> <w lemma="his" pos="po" xml:id="A02262-019-b-0660">his</w> <w lemma="rite" pos="n2" xml:id="A02262-019-b-0670">Rites</w> <pc xml:id="A02262-019-b-0680" unit="sentence">.</pc> </l> <l xml:id="A02262-e107830"> <w lemma="from" pos="acp-p" xml:id="A02262-019-b-0690">From</w> <w lemma="hence" pos="av" xml:id="A02262-019-b-0700">hence</w> <w lemma="those" pos="d" xml:id="A02262-019-b-0710">those</w> <w lemma="many-named" pos="j" xml:id="A02262-019-b-0720" reg="many-named">many-nam'd</w> <w lemma="offence" pos="n2" xml:id="A02262-019-b-0730">Offences</w> <w lemma="spring" pos="vvb" xml:id="A02262-019-b-0740">spring</w> <pc xml:id="A02262-019-b-0750">;</pc> </l> <l xml:id="A02262-e107840"> <w lemma="and" pos="cc" xml:id="A02262-019-b-0760">And</w> <w lemma="his" pos="po" xml:id="A02262-019-b-0770">his</w> <w lemma="aspire" pos="j_vg" xml:id="A02262-019-b-0780">aspiring</w> <w lemma="to" pos="acp-cs" xml:id="A02262-019-b-0790">to</w> <w lemma="become" pos="vvi" xml:id="A02262-019-b-0800">become</w> <w lemma="their" pos="po" xml:id="A02262-019-b-0810">their</w> <w lemma="king" pos="n1" xml:id="A02262-019-b-0820">King</w> <pc xml:id="A02262-019-b-0830" unit="sentence">.</pc> </l> <l xml:id="A02262-e107850"> <w lemma="can" pos="vmb" xml:id="A02262-019-b-0840">Can</w> <w lemma="those" pos="d" xml:id="A02262-019-b-0850">those</w> <w lemma="poor" pos="j" xml:id="A02262-019-b-0860" reg="poor">poore</w> <w lemma="fisher" pos="n2" xml:id="A02262-019-b-0870">Fishers</w> <w lemma="of" pos="acp-p" xml:id="A02262-019-b-0880">of</w> <w lemma="that" pos="d" xml:id="A02262-019-b-0890">that</w> <w lemma="inland" pos="n1" xml:id="A02262-019-b-0900" reg="Inland">In-land</w> <w lemma="sea" pos="n1" xml:id="A02262-019-b-0910">Sea</w> <pc xml:id="A02262-019-b-0920">,</pc> </l> <l xml:id="A02262-e107860"> <w lemma="and" pos="cc" xml:id="A02262-019-b-0930">And</w> <w lemma="woman" pos="n2" xml:id="A02262-019-b-0940">women</w> <pc xml:id="A02262-019-b-0950">,</pc> <w lemma="follow" pos="vvg" xml:id="A02262-019-b-0960">following</w> <w lemma="he" pos="pno" xml:id="A02262-019-b-0970">him</w> <w lemma="from" pos="acp-p" xml:id="A02262-019-b-0980">from</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-019-b-0990" reg="Galilee">Galile</w> <pc xml:id="A02262-019-b-1000">,</pc> </l> <l n="105" xml:id="A02262-e107870"> <w lemma="so" pos="av" xml:id="A02262-019-b-1010">So</w> <w lemma="great" pos="j" xml:id="A02262-019-b-1020">great</w> <w lemma="a" pos="d" xml:id="A02262-019-b-1030">a</w> <w lemma="spirit" pos="n1" xml:id="A02262-019-b-1040">Spirit</w> <w lemma="in" pos="acp-p" xml:id="A02262-019-b-1050">in</w> <w lemma="their" pos="po" xml:id="A02262-019-b-1060">their</w> <w lemma="leader" pos="n1" xml:id="A02262-019-b-1070">Leader</w> <w lemma="raise" pos="vvi" xml:id="A02262-019-b-1080">raise</w> <pc xml:id="A02262-019-b-1090">;</pc> </l> <l xml:id="A02262-e107880"> <w lemma="that" pos="cs" xml:id="A02262-019-b-1100">That</w> <w lemma="Rome" pos="n1-nn" xml:id="A02262-019-b-1110">Rome</w> <w lemma="shall" pos="vmd" xml:id="A02262-019-b-1120">should</w> <w lemma="fear" pos="vvi" xml:id="A02262-019-b-1130" reg="fear">feare</w> <pc xml:id="A02262-019-b-1140">,</pc> <w lemma="who" pos="crq-ro" xml:id="A02262-019-b-1150">whom</w> <w lemma="all" pos="d" xml:id="A02262-019-b-1160">all</w> <w lemma="the" pos="d" xml:id="A02262-019-b-1170">the</w> <w lemma="world" pos="n1" xml:id="A02262-019-b-1180">World</w> <w lemma="obey" pos="vvz" xml:id="A02262-019-b-1190" reg="obeys">obayes</w> <pc xml:id="A02262-019-b-1200" unit="sentence">.</pc> </l> <l xml:id="A02262-e107890"> <w lemma="yet" pos="av" xml:id="A02262-019-b-1210">Yet</w> <w lemma="he" pos="pns" xml:id="A02262-019-b-1220">he</w> <w lemma="aver" pos="vvz" xml:id="A02262-019-b-1230">avers</w> <w lemma="his" pos="po" xml:id="A02262-019-b-1240">his</w> <w lemma="kingdom" pos="n1" xml:id="A02262-019-b-1250" reg="Kingdom">Kingdome</w> <w lemma="be" pos="vvz" xml:id="A02262-019-b-1260">is</w> <w lemma="unknown" pos="j" xml:id="A02262-019-b-1270">unknown</w> <pc xml:id="A02262-019-b-1280">,</pc> </l> <l xml:id="A02262-e107900"> <w lemma="nor" pos="cc-x" xml:id="A02262-019-b-1290">Nor</w> <w lemma="of" pos="acp-p" xml:id="A02262-019-b-1300">of</w> <w lemma="this" pos="d" xml:id="A02262-019-b-1310">this</w> <w lemma="world" pos="n1" xml:id="A02262-019-b-1320">World</w> <pc xml:id="A02262-019-b-1330">;</pc> <w lemma="and" pos="cc" xml:id="A02262-019-b-1340">and</w> <w lemma="bow" pos="vvz" xml:id="A02262-019-b-1350">bows</w> <w lemma="to" pos="acp-p" xml:id="A02262-019-b-1360">to</w> <w lemma="Caesar" pos="n1g-nn" xml:id="A02262-019-b-1370" reg="Caesar's">Caesars</w> <w lemma="throne" pos="n1" xml:id="A02262-019-b-1380">Throne</w> <pc xml:id="A02262-019-b-1390" unit="sentence">.</pc> </l> <l xml:id="A02262-e107910"> <w lemma="prove" pos="vvn" xml:id="A02262-019-b-1400" reg="Proved">Prov'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-019-b-1410">by</w> <w lemma="the" pos="d" xml:id="A02262-019-b-1420" type="contract1" reg="th'">th'</w> <w xml:id="A02262-019-b-1420c" type="contract2" lemma="event" pos="n1" reg="event" join="left">event</w> <pc xml:id="A02262-019-b-1430">:</pc> <w lemma="for" pos="acp-p" xml:id="A02262-019-b-1440">for</w> <w lemma="when" pos="crq-cs" xml:id="A02262-019-b-1450">when</w> <w lemma="the" pos="d" xml:id="A02262-019-b-1460">the</w> <w lemma="vulgar" pos="j" xml:id="A02262-019-b-1470">Vulgar</w> <w lemma="bind" pos="vvd" xml:id="A02262-019-b-1480">bound</w> </l> <l n="110" xml:id="A02262-e107920"> <w lemma="his" pos="po" xml:id="A02262-019-b-1490">His</w> <w lemma="yield" pos="j_vg" xml:id="A02262-019-b-1500" reg="yielding">yeelding</w> <w lemma="hand" pos="n2" xml:id="A02262-019-b-1510">hands</w> <pc xml:id="A02262-019-b-1520">,</pc> <w lemma="they" pos="pns" xml:id="A02262-019-b-1530">they</w> <w lemma="no" pos="d-x" xml:id="A02262-019-b-1540">no</w> <w lemma="resistance" pos="n1" xml:id="A02262-019-b-1550">resistance</w> <w lemma="find" pos="vvn" xml:id="A02262-019-b-1560">found</w> <pc xml:id="A02262-019-b-1570" unit="sentence">.</pc> </l> <l xml:id="A02262-e107930"> <w lemma="but" pos="acp-cc" xml:id="A02262-019-b-1580">But</w> <w lemma="his" pos="po" xml:id="A02262-019-b-1590">his</w> <w lemma="endowment" pos="n2" xml:id="A02262-019-b-1600">endowments</w> <pc xml:id="A02262-019-b-1610">,</pc> <w lemma="zealous" pos="j" xml:id="A02262-019-b-1620">zealous</w> <w lemma="in" pos="acp-p" xml:id="A02262-019-b-1630">in</w> <w lemma="defence" pos="n1" xml:id="A02262-019-b-1640">defence</w> </l> <l xml:id="A02262-e107940"> <w lemma="of" pos="acp-p" xml:id="A02262-019-b-1650">Of</w> <w lemma="cloud" pos="j_vn" xml:id="A02262-019-b-1660">clouded</w> <w lemma="truth" pos="n1" xml:id="A02262-019-b-1670">Truth</w> <pc xml:id="A02262-019-b-1680">,</pc> <w lemma="their" pos="po" xml:id="A02262-019-b-1690">their</w> <w lemma="mortal" pos="j" xml:id="A02262-019-b-1700" reg="mortal">mortall</w> <w lemma="hate" pos="n1" xml:id="A02262-019-b-1710">hate</w> <w lemma="incense" pos="vvi" xml:id="A02262-019-b-1720">incense</w> <pc xml:id="A02262-019-b-1730" unit="sentence">.</pc> </l> <l xml:id="A02262-e107950"> <w lemma="follow" pos="vvn" xml:id="A02262-019-b-1740" reg="Followed">Follow'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-019-b-1750">by</w> <w lemma="few" pos="d" xml:id="A02262-019-b-1760">few</w> <pc xml:id="A02262-019-b-1770">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-019-b-1780">who</w> <w lemma="like" pos="j" xml:id="A02262-019-b-1790">like</w> <w lemma="affection" pos="n2" xml:id="A02262-019-b-1800">affections</w> <w lemma="bear" pos="vvi" xml:id="A02262-019-b-1810" reg="bear">beare</w> <pc xml:id="A02262-019-b-1820">,</pc> </l> <l xml:id="A02262-e107960"> <w lemma="and" pos="cc" xml:id="A02262-019-b-1830">And</w> <w lemma="with" pos="acp-p" xml:id="A02262-019-b-1840">with</w> <w lemma="belief" pos="n1" xml:id="A02262-019-b-1850" reg="belief">beliefe</w> <w lemma="their" pos="po" xml:id="A02262-019-b-1860">their</w> <w lemma="master" pos="n1g" xml:id="A02262-019-b-1870" reg="Master's">Masters</w> <w lemma="doctrine" pos="n1" xml:id="A02262-019-b-1880">doctrine</w> <w lemma="hear" pos="vvi" xml:id="A02262-019-b-1890" reg="hear">heare</w> <pc xml:id="A02262-019-b-1900" unit="sentence">.</pc> </l> <l n="115" xml:id="A02262-e107970"> <w lemma="if" pos="cs" xml:id="A02262-019-b-1910">If</w> <w lemma="true" pos="j" xml:id="A02262-019-b-1920">true</w> <pc xml:id="A02262-019-b-1930">,</pc> <w lemma="he" pos="pns" xml:id="A02262-019-b-1940">he</w> <w lemma="may" pos="vmb" xml:id="A02262-019-b-1950">may</w> <w lemma="speak" pos="vvi" xml:id="A02262-019-b-1960">speak</w> <w lemma="free" pos="av_j" xml:id="A02262-019-b-1970">freely</w> <pc xml:id="A02262-019-b-1980">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-019-b-1990">nor</w> <w lemma="must" pos="vmb" xml:id="A02262-019-b-2000">must</w> <w lemma="die" pos="vvi" xml:id="A02262-019-b-2010" reg="die">dye</w> </l> <l xml:id="A02262-e107980"> <w lemma="for" pos="acp-p" xml:id="A02262-019-b-2020">For</w> <w lemma="ostentation" pos="n1" xml:id="A02262-019-b-2030">Ostentation</w> <pc xml:id="A02262-019-b-2040">,</pc> <w lemma="though" pos="cs" xml:id="A02262-019-b-2050">though</w> <w lemma="he" pos="pns" xml:id="A02262-019-b-2060">he</w> <w lemma="broach" pos="vvi" xml:id="A02262-019-b-2070">broach</w> <w lemma="a" pos="d" xml:id="A02262-019-b-2080">a</w> <w lemma="lie" pos="n1" xml:id="A02262-019-b-2090" reg="lie">lye</w> <pc xml:id="A02262-019-b-2100" unit="sentence">.</pc> </l> <l xml:id="A02262-e107990"> <w lemma="but" pos="acp-cc" xml:id="A02262-019-b-2110">But</w> <w lemma="if" pos="cs" xml:id="A02262-019-b-2120">if</w> <w lemma="distract" pos="vvn" xml:id="A02262-019-b-2130">distracted</w> <pc xml:id="A02262-019-b-2140">,</pc> <w lemma="that" pos="d" xml:id="A02262-019-b-2150" type="contract1" reg="that">that</w> <w xml:id="A02262-019-b-2150c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="a" pos="d" xml:id="A02262-019-b-2160">a</w> <w lemma="punishment" pos="n1" xml:id="A02262-019-b-2170">punishment</w> </l> <l xml:id="A02262-e108000"> <w lemma="even" pos="av_j" xml:id="A02262-019-b-2180">Even</w> <w lemma="to" pos="acp-p" xml:id="A02262-019-b-2190">to</w> <w lemma="itself" pos="px" xml:id="A02262-019-b-2200" reg="itself">it selfe</w> <pc xml:id="A02262-019-b-2210">,</pc> <w lemma="and" pos="cc" xml:id="A02262-019-b-2220">and</w> <w lemma="justice" pos="n1" xml:id="A02262-019-b-2230">Justice</w> <w lemma="do" pos="vvz" xml:id="A02262-019-b-2240">doth</w> <w lemma="prevent" pos="vvi" xml:id="A02262-019-b-2250">prevent</w> <pc xml:id="A02262-019-b-2260" unit="sentence">.</pc> </l> <pb facs="20" n="32" xml:id="A02262-020-a"/> <l xml:id="A02262-e108010"> <w lemma="he" pos="pns" xml:id="A02262-020-a-0010">He</w> <pc xml:id="A02262-020-a-0020">,</pc> <w lemma="who" pos="crq-ro" xml:id="A02262-020-a-0030">whom</w> <w lemma="this" pos="d" xml:id="A02262-020-a-0040">this</w> <w lemma="annual" pos="j" xml:id="A02262-020-a-0050">Annual</w> <w lemma="solemnity" pos="n1" xml:id="A02262-020-a-0060">Solemnity</w> </l> <l n="120" xml:id="A02262-e108020"> <w lemma="have" pos="vvz" xml:id="A02262-020-a-0070">Hath</w> <w lemma="now" pos="av" xml:id="A02262-020-a-0080">now</w> <w lemma="invite" pos="vvn" xml:id="A02262-020-a-0090">invited</w> <w lemma="to" pos="acp-p" xml:id="A02262-020-a-0100">to</w> <w lemma="the" pos="d" xml:id="A02262-020-a-0110">the</w> <w lemma="temple" pos="n1" xml:id="A02262-020-a-0120">Temple</w> <w lemma="by" pos="acp-p" xml:id="A02262-020-a-0130">by</w> </l> <l xml:id="A02262-e108030"> <w lemma="his" pos="po" xml:id="A02262-020-a-0140">His</w> <w lemma="father" pos="n1" xml:id="A02262-020-a-0150">Father</w> <w lemma="build" pos="vvn" xml:id="A02262-020-a-0160">built</w> <pc xml:id="A02262-020-a-0170">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-020-a-0180">whose</w> <w lemma="kingdom" pos="n1" xml:id="A02262-020-a-0190" reg="Kingdom">Kingdome</w> <w lemma="border" pos="n2" xml:id="A02262-020-a-0200">borders</w> <w lemma="on" pos="acp-p" xml:id="A02262-020-a-0210">on</w> </l> <l xml:id="A02262-e108040"> <w lemma="the" pos="d" xml:id="A02262-020-a-0220">The</w> <w lemma="land" pos="n1" xml:id="A02262-020-a-0230">land</w> <w lemma="ennoble" pos="vvn" xml:id="A02262-020-a-0240" reg="ennobled">innobled</w> <w lemma="by" pos="acp-p" xml:id="A02262-020-a-0250">by</w> <w lemma="Agenor" pos="n1g-nn" xml:id="A02262-020-a-0260">Agenor's</w> <w lemma="throne" pos="n1" xml:id="A02262-020-a-0270">Throne</w> <pc xml:id="A02262-020-a-0280">,</pc> </l> <l xml:id="A02262-e108050"> <w lemma="of" pos="acp-p" xml:id="A02262-020-a-0290">Of</w> <w lemma="these" pos="d" xml:id="A02262-020-a-0300">these</w> <w lemma="stupendous" pos="j" xml:id="A02262-020-a-0310">stupendious</w> <w lemma="act" pos="n2" xml:id="A02262-020-a-0320">acts</w> <w lemma="by" pos="acp-p" xml:id="A02262-020-a-0330">by</w> <w lemma="rumour" pos="n1" xml:id="A02262-020-a-0340">Rumour</w> <w lemma="spread" pos="vvn" xml:id="A02262-020-a-0350" reg="spread">spred</w> </l> <l xml:id="A02262-e108060"> <w lemma="can" pos="vmd" xml:id="A02262-020-a-0360">Could</w> <w lemma="fix" pos="vvi" xml:id="A02262-020-a-0370" reg="fix">fixe</w> <w lemma="no" pos="d-x" xml:id="A02262-020-a-0380">no</w> <w lemma="faith" pos="n1" xml:id="A02262-020-a-0390">faith</w> <pc xml:id="A02262-020-a-0400">,</pc> <w lemma="though" pos="cs" xml:id="A02262-020-a-0410">though</w> <w lemma="in" pos="acp-p" xml:id="A02262-020-a-0420">in</w> <w lemma="his" pos="po" xml:id="A02262-020-a-0430">his</w> <w lemma="city" pos="n1" xml:id="A02262-020-a-0440">City</w> <w lemma="breed" pos="vvn" xml:id="A02262-020-a-0450">bred</w> <pc xml:id="A02262-020-a-0460" unit="sentence">.</pc> </l> <l n="125" xml:id="A02262-e108070"> <w lemma="to" pos="acp-p" xml:id="A02262-020-a-0470">To</w> <w lemma="laughter" pos="n1" xml:id="A02262-020-a-0480">laughter</w> <w lemma="doom" pos="vvn" xml:id="A02262-020-a-0490" reg="doomed">doom'd</w> <pc xml:id="A02262-020-a-0500">,</pc> <w lemma="his" pos="po" xml:id="A02262-020-a-0510">his</w> <w lemma="rival" pos="n1" xml:id="A02262-020-a-0520" reg="Rival">Rivall</w> <w lemma="Herod" pos="n1-nn" xml:id="A02262-020-a-0530">Herod</w> <w lemma="scorn" pos="vvd" xml:id="A02262-020-a-0540">scorned</w> <pc xml:id="A02262-020-a-0550">;</pc> </l> <l xml:id="A02262-e108080"> <w lemma="and" pos="cc" xml:id="A02262-020-a-0560">And</w> <w lemma="send" pos="vvd" xml:id="A02262-020-a-0570">sent</w> <w lemma="he" pos="pno" xml:id="A02262-020-a-0580">him</w> <w lemma="back" pos="av" xml:id="A02262-020-a-0590">back</w> <pc xml:id="A02262-020-a-0600">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-020-a-0610">in</w> <w lemma="purple" pos="j" xml:id="A02262-020-a-0620">purple</w> <w lemma="robe" pos="n2" xml:id="A02262-020-a-0630">robes</w> <w lemma="adorn" pos="vvn" xml:id="A02262-020-a-0640" reg="adorned">adorn'd</w> <pc xml:id="A02262-020-a-0650" unit="sentence">.</pc> </l> <l xml:id="A02262-e108090"> <w lemma="the" pos="d" xml:id="A02262-020-a-0660" type="contract1" reg="th'">Th'</w> <w xml:id="A02262-020-a-0660c" type="contract2" lemma="implacable" pos="j" reg="implacable" join="left">implacable</w> <pc xml:id="A02262-020-a-0670">,</pc> <w lemma="now" pos="av" xml:id="A02262-020-a-0680">now</w> <w lemma="far" pos="av_j" xml:id="A02262-020-a-0690">far</w> <w lemma="more" pos="av-c_d" xml:id="A02262-020-a-0700">more</w> <w lemma="fierce" pos="av_j" xml:id="A02262-020-a-0710">fiercely</w> <w lemma="bend" pos="vvn" xml:id="A02262-020-a-0720">bent</w> </l> <l xml:id="A02262-e108100"> <w lemma="to" pos="acp-cs" xml:id="A02262-020-a-0730">To</w> <w lemma="prosecute" pos="vvi" xml:id="A02262-020-a-0740">prosecute</w> <w lemma="the" pos="d" xml:id="A02262-020-a-0750">the</w> <w lemma="twice-found" pos="j" xml:id="A02262-020-a-0760">twice-found</w> <w lemma="innocent" pos="j" xml:id="A02262-020-a-0770">innocent</w> <pc xml:id="A02262-020-a-0780">:</pc> </l> <l xml:id="A02262-e108110"> <w lemma="perhaps" pos="av" xml:id="A02262-020-a-0790">Perhaps</w> <w lemma="afraid" pos="j" xml:id="A02262-020-a-0800">afraid</w> <w lemma="lest" pos="cs" xml:id="A02262-020-a-0810">lest</w> <w lemma="they" pos="pns" xml:id="A02262-020-a-0820">they</w> <w lemma="their" pos="po" xml:id="A02262-020-a-0830">their</w> <w lemma="own" pos="d" xml:id="A02262-020-a-0840" reg="own">owne</w> <w lemma="shall" pos="vmd" xml:id="A02262-020-a-0850">should</w> <w lemma="lose" pos="vvi" xml:id="A02262-020-a-0860" reg="lose">loose</w> <pc xml:id="A02262-020-a-0870">,</pc> </l> <l n="130" xml:id="A02262-e108120"> <w lemma="unless" pos="cs" xml:id="A02262-020-a-0880" reg="Unless">Vnlesse</w> <w lemma="they" pos="pns" xml:id="A02262-020-a-0890">they</w> <w lemma="he" pos="pno" xml:id="A02262-020-a-0900">him</w> <w lemma="of" pos="acp-p" xml:id="A02262-020-a-0910">of</w> <w lemma="forge" pos="vvn" xml:id="A02262-020-a-0920">forged</w> <w lemma="guilt" pos="n1" xml:id="A02262-020-a-0930">guilt</w> <w lemma="accuse" pos="vvi" xml:id="A02262-020-a-0940">accuse</w> <pc xml:id="A02262-020-a-0950" unit="sentence">.</pc> </l> <l xml:id="A02262-e108130"> <w lemma="but" pos="acp-cc" xml:id="A02262-020-a-0960">But</w> <w lemma="when" pos="crq-q" xml:id="A02262-020-a-0970">when</w> <w lemma="revenge" pos="n1" xml:id="A02262-020-a-0980">Revenge</w> <w lemma="do" pos="vvz" xml:id="A02262-020-a-0990">doth</w> <w lemma="once" pos="acp-av" xml:id="A02262-020-a-1000">once</w> <w lemma="the" pos="d" xml:id="A02262-020-a-1010">the</w> <w lemma="mind" pos="n1" xml:id="A02262-020-a-1020" reg="Mind">Minde</w> <w lemma="engage" pos="vvi" xml:id="A02262-020-a-1030" reg="engage">ingage</w> <pc xml:id="A02262-020-a-1040">;</pc> </l> <l xml:id="A02262-e108140"> <w lemma="oh" pos="uh" xml:id="A02262-020-a-1050" reg="Oh">O</w> <w lemma="how" pos="crq-cs" xml:id="A02262-020-a-1060">how</w> <w lemma="it" pos="pn" xml:id="A02262-020-a-1070">it</w> <w lemma="rave" pos="vvz" xml:id="A02262-020-a-1080">raves</w> <pc xml:id="A02262-020-a-1090">!</pc> <w lemma="lose" pos="vvn" xml:id="A02262-020-a-1100">lost</w> <w lemma="to" pos="acp-p" xml:id="A02262-020-a-1110">to</w> <w lemma="all" pos="d" xml:id="A02262-020-a-1120">all</w> <w lemma="sense" pos="n1" xml:id="A02262-020-a-1130">sense</w> <w lemma="but" pos="acp-p" xml:id="A02262-020-a-1140">but</w> <w lemma="rage" pos="n1" xml:id="A02262-020-a-1150">rage</w> <pc xml:id="A02262-020-a-1160" unit="sentence">!</pc> </l> <l xml:id="A02262-e108150"> <w lemma="no" pos="d-x" xml:id="A02262-020-a-1170">No</w> <w lemma="lioness" pos="n1" xml:id="A02262-020-a-1180" reg="Lioness">Lionesse</w> <pc xml:id="A02262-020-a-1190">,</pc> <w lemma="late" pos="j" xml:id="A02262-020-a-1200">late</w> <w lemma="of" pos="acp-p" xml:id="A02262-020-a-1210">of</w> <w lemma="her" pos="po" xml:id="A02262-020-a-1220">her</w> <w lemma="whelp" pos="n2" xml:id="A02262-020-a-1230">whelps</w> <w lemma="bereave" pos="vvn" xml:id="A02262-020-a-1240">bereft</w> <pc xml:id="A02262-020-a-1250">,</pc> </l> <l xml:id="A02262-e108160"> <w lemma="with" pos="acp-p" xml:id="A02262-020-a-1260">With</w> <w lemma="wild" pos="j-c" xml:id="A02262-020-a-1270">wilder</w> <w lemma="fury" pos="n1" xml:id="A02262-020-a-1280">fury</w> <w lemma="prosecute" pos="vvz" xml:id="A02262-020-a-1290">prosecutes</w> <w lemma="the" pos="d" xml:id="A02262-020-a-1300">the</w> <w lemma="theft" pos="n1" xml:id="A02262-020-a-1310">Theft</w> <pc xml:id="A02262-020-a-1320" unit="sentence">.</pc> </l> <l n="135" xml:id="A02262-e108170"> <w lemma="o" pos="uh" xml:id="A02262-020-a-1330">O</w> <w lemma="shame" pos="n1" xml:id="A02262-020-a-1340">Shame</w> <w lemma="I" pos="pns" xml:id="A02262-020-a-1350">I</w> <w lemma="through" pos="acp-p" xml:id="A02262-020-a-1360">through</w> <w lemma="fear" pos="n1" xml:id="A02262-020-a-1370" reg="fear">feare</w> <w lemma="I" pos="pns" xml:id="A02262-020-a-1380">I</w> <w lemma="seek" pos="vvd" xml:id="A02262-020-a-1390">sought</w> <w lemma="to" pos="acp-cs" xml:id="A02262-020-a-1400">to</w> <w lemma="shield" pos="vvi" xml:id="A02262-020-a-1410">shield</w> <w lemma="the" pos="d" xml:id="A02262-020-a-1420">the</w> <w lemma="right" pos="j" xml:id="A02262-020-a-1430">Right</w> </l> <l xml:id="A02262-e108180"> <w lemma="with" pos="acp-p" xml:id="A02262-020-a-1440" reg="With">VVith</w> <w lemma="honest" pos="j" xml:id="A02262-020-a-1450">honest</w> <w lemma="fraud" pos="n1" xml:id="A02262-020-a-1460">Fraud</w> <pc xml:id="A02262-020-a-1470">,</pc> <w lemma="and" pos="cc" xml:id="A02262-020-a-1480">and</w> <w lemma="justice" pos="n1" xml:id="A02262-020-a-1490">Justice</w> <w lemma="steal" pos="vvi" xml:id="A02262-020-a-1500" reg="steal">steale</w> <w lemma="by" pos="acp-p" xml:id="A02262-020-a-1510">by</w> <w lemma="slight" pos="n1" xml:id="A02262-020-a-1520">slight</w> <pc xml:id="A02262-020-a-1530">:</pc> </l> <l xml:id="A02262-e108190"> <w lemma="as" pos="acp-cs" xml:id="A02262-020-a-1540">As</w> <w lemma="when" pos="crq-cs" xml:id="A02262-020-a-1550">when</w> <w lemma="the" pos="d" xml:id="A02262-020-a-1560">the</w> <w lemma="labour" pos="j_vg" xml:id="A02262-020-a-1570">labouring</w> <w lemma="bark" pos="n1" xml:id="A02262-020-a-1580">Bark</w> <pc xml:id="A02262-020-a-1590">,</pc> <w lemma="too" pos="av" xml:id="A02262-020-a-1600">too</w> <w lemma="weak" pos="j" xml:id="A02262-020-a-1610">weak</w> <w lemma="to" pos="acp-cs" xml:id="A02262-020-a-1620">to</w> <w lemma="stem" pos="vvi" xml:id="A02262-020-a-1630">stem</w> </l> <l xml:id="A02262-e108200"> <w lemma="the" pos="d" xml:id="A02262-020-a-1640">The</w> <w lemma="boisterous" pos="j" xml:id="A02262-020-a-1650" reg="boisterous">boysterous</w> <w lemma="tide" pos="n1" xml:id="A02262-020-a-1660">Tide</w> <pc xml:id="A02262-020-a-1670">,</pc> <w lemma="oblique" pos="av_j" xml:id="A02262-020-a-1680">obliquely</w> <w lemma="cut" pos="vvz" xml:id="A02262-020-a-1690">cuts</w> <w lemma="the" pos="d" xml:id="A02262-020-a-1700">the</w> <w lemma="stream" pos="n1" xml:id="A02262-020-a-1710">stream</w> <pc xml:id="A02262-020-a-1720" unit="sentence">.</pc> </l> <l xml:id="A02262-e108210"> <w lemma="they" pos="pns" xml:id="A02262-020-a-1730">They</w> <w lemma="have" pos="vvb" xml:id="A02262-020-a-1740">have</w> <w lemma="a" pos="d" xml:id="A02262-020-a-1750">an</w> <w lemma="ancient" pos="j" xml:id="A02262-020-a-1760">ancient</w> <w lemma="custom" pos="n1" xml:id="A02262-020-a-1770" reg="Custom">Custome</w> <pc xml:id="A02262-020-a-1780">,</pc> <w lemma="if" pos="cs" xml:id="A02262-020-a-1790">if</w> <w lemma="we" pos="pns" xml:id="A02262-020-a-1800">we</w> <w lemma="may" pos="vmb" xml:id="A02262-020-a-1810">may</w> </l> <l n="140" xml:id="A02262-e108220"> <w lemma="believe" pos="vvi" xml:id="A02262-020-a-1820">Believe</w> <w lemma="the" pos="d" xml:id="A02262-020-a-1830">the</w> <w lemma="Jew" pos="n2-nn" xml:id="A02262-020-a-1840">Jews</w> <pc xml:id="A02262-020-a-1850">,</pc> <w lemma="derive" pos="vvn" xml:id="A02262-020-a-1860">derived</w> <w lemma="from" pos="acp-p" xml:id="A02262-020-a-1870">from</w> <w lemma="that" pos="d" xml:id="A02262-020-a-1880">that</w> <w lemma="day" pos="n1" xml:id="A02262-020-a-1890">Day</w> </l> <l xml:id="A02262-e108230"> <w lemma="when" pos="crq-cs" xml:id="A02262-020-a-1900">When</w> <w lemma="the" pos="d" xml:id="A02262-020-a-1910">the</w> <w lemma="deliver" pos="j_vn" xml:id="A02262-020-a-1920">delivered</w> <w lemma="son" pos="n2" xml:id="A02262-020-a-1930">Sons</w> <w lemma="of" pos="acp-p" xml:id="A02262-020-a-1940">of</w> <w lemma="Israel" pos="n1-nn" xml:id="A02262-020-a-1950">Israel</w> </l> <l xml:id="A02262-e108240"> <w lemma="flee" pos="vvd" xml:id="A02262-020-a-1960">Fled</w> <w lemma="from" pos="acp-p" xml:id="A02262-020-a-1970">from</w> <w lemma="those" pos="d" xml:id="A02262-020-a-1980">those</w> <w lemma="bank" pos="n2" xml:id="A02262-020-a-1990">banks</w> <w lemma="who" pos="crq-rg" xml:id="A02262-020-a-2000">whose</w> <w lemma="flood" pos="n2" xml:id="A02262-020-a-2010" reg="floods">flouds</w> <w lemma="in" pos="acp-p" xml:id="A02262-020-a-2020">in</w> <w lemma="summer" pos="n1" xml:id="A02262-020-a-2030">summer</w> <w lemma="swell" pos="vvb" xml:id="A02262-020-a-2040" reg="swell">swel</w> <pc xml:id="A02262-020-a-2050">:</pc> </l> <l xml:id="A02262-e108250"> <w lemma="that" pos="cs" xml:id="A02262-020-a-2060">That</w> <w lemma="ever" pos="av" xml:id="A02262-020-a-2070">ever</w> <w lemma="when" pos="crq-cs" xml:id="A02262-020-a-2080">when</w> <w lemma="the" pos="d" xml:id="A02262-020-a-2090">the</w> <w lemma="vernal" pos="j" xml:id="A02262-020-a-2100" reg="Vernal">Vernall</w> <w lemma="moon" pos="n1" xml:id="A02262-020-a-2110" reg="Moon">Moone</w> <w lemma="shall" pos="vmb" xml:id="A02262-020-a-2120">shall</w> <w lemma="join" pos="vvi" xml:id="A02262-020-a-2130" reg="join">joyne</w> </l> <l xml:id="A02262-e108260"> <w lemma="her" pos="po" xml:id="A02262-020-a-2140">Her</w> <w lemma="silver" pos="n1" xml:id="A02262-020-a-2150">silver</w> <w lemma="orb" pos="n1" xml:id="A02262-020-a-2160">Orb</w> <pc xml:id="A02262-020-a-2170">,</pc> <w lemma="and" pos="cc" xml:id="A02262-020-a-2180">and</w> <w lemma="in" pos="acp-p" xml:id="A02262-020-a-2190">in</w> <w lemma="full" pos="j" xml:id="A02262-020-a-2200">full</w> <w lemma="lustre" pos="n1" xml:id="A02262-020-a-2210">lustre</w> <w lemma="shine" pos="vvi" xml:id="A02262-020-a-2220">shine</w> <pc xml:id="A02262-020-a-2230">,</pc> </l> <pb facs="20" n="33" xml:id="A02262-020-b"/> <l n="145" xml:id="A02262-e108270"> <w lemma="they" pos="pns" xml:id="A02262-020-b-0010">They</w> <w lemma="shall" pos="vmd" xml:id="A02262-020-b-0020">should</w> <w lemma="some" pos="d" xml:id="A02262-020-b-0030">some</w> <w lemma="one" pos="crd" xml:id="A02262-020-b-0040">one</w> <w lemma="release" pos="n1" xml:id="A02262-020-b-0050">release</w> <pc xml:id="A02262-020-b-0060">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-020-b-0070">to</w> <w lemma="gratify" pos="vvi" xml:id="A02262-020-b-0080" reg="gratify">gratifie</w> </l> <l xml:id="A02262-e108280"> <w lemma="the" pos="d" xml:id="A02262-020-b-0090">The</w> <w lemma="people" pos="n1" xml:id="A02262-020-b-0100">People</w> <pc xml:id="A02262-020-b-0110">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-020-b-0120">by</w> <w lemma="their" pos="po" xml:id="A02262-020-b-0130">their</w> <w lemma="law" pos="n1" xml:id="A02262-020-b-0140">Law</w> <w lemma="condemn" pos="vvd" xml:id="A02262-020-b-0150" reg="condemned">condemn'd</w> <w lemma="to" pos="acp-cs" xml:id="A02262-020-b-0160">to</w> <w lemma="die" pos="vvi" xml:id="A02262-020-b-0170">die</w> <pc xml:id="A02262-020-b-0180" unit="sentence">.</pc> </l> <l xml:id="A02262-e108290"> <w lemma="now" pos="av" xml:id="A02262-020-b-0190">Now</w> <pc xml:id="A02262-020-b-0200">,</pc> <w lemma="hope" pos="vvg" xml:id="A02262-020-b-0210">hoping</w> <w lemma="to" pos="acp-cs" xml:id="A02262-020-b-0220">to</w> <w lemma="have" pos="vvi" xml:id="A02262-020-b-0230">have</w> <w lemma="free" pos="vvn" xml:id="A02262-020-b-0240" reg="freed">free'd</w> <w lemma="the" pos="d" xml:id="A02262-020-b-0250">the</w> <w lemma="innocent" pos="j" xml:id="A02262-020-b-0260">Innocent</w> <pc xml:id="A02262-020-b-0270">,</pc> </l> <l xml:id="A02262-e108300"> <w lemma="the" pos="d" xml:id="A02262-020-b-0280">The</w> <w lemma="violent" pos="j" xml:id="A02262-020-b-0290">violent</w> <w lemma="priest" pos="n2" xml:id="A02262-020-b-0300">Priests</w> <w lemma="my" pos="po" xml:id="A02262-020-b-0310">my</w> <w lemma="clemency" pos="n1" xml:id="A02262-020-b-0320">Clemency</w> <w lemma="prevent" pos="vvi" xml:id="A02262-020-b-0330">prevent</w> <pc xml:id="A02262-020-b-0340">:</pc> </l> <l xml:id="A02262-e108310"> <w lemma="who" pos="crq-r" xml:id="A02262-020-b-0350">Who</w> <w lemma="urge" pos="vvb" xml:id="A02262-020-b-0360">urge</w> <w lemma="the" pos="d" xml:id="A02262-020-b-0370">the</w> <w lemma="heady" pos="j" xml:id="A02262-020-b-0380">heady</w> <w lemma="vulgar" pos="j" xml:id="A02262-020-b-0390">Vulgar</w> <w lemma="to" pos="acp-cs" xml:id="A02262-020-b-0400">to</w> <w lemma="demand" pos="vvi" xml:id="A02262-020-b-0410">demand</w> </l> <l n="150" xml:id="A02262-e108320"> <w lemma="one" pos="crd" xml:id="A02262-020-b-0420">One</w> <w lemma="Barrabas" pos="n1-nn" xml:id="A02262-020-b-0430">Barrabas</w> <pc xml:id="A02262-020-b-0440">;</pc> <w lemma="a" pos="d" xml:id="A02262-020-b-0450">a</w> <w lemma="thief" pos="n1" xml:id="A02262-020-b-0460" reg="Thief">Thiefe</w> <pc xml:id="A02262-020-b-0470">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-020-b-0480">who</w> <w lemma="have" pos="vvd" xml:id="A02262-020-b-0490">had</w> <w lemma="a" pos="d" xml:id="A02262-020-b-0500">a</w> <w lemma="hand" pos="n1" xml:id="A02262-020-b-0510">hand</w> </l> <l xml:id="A02262-e108330"> <w lemma="in" pos="acp-p" xml:id="A02262-020-b-0520">In</w> <w lemma="every" pos="d" xml:id="A02262-020-b-0530">every</w> <w lemma="murder" pos="n1" xml:id="A02262-020-b-0540" reg="murder">murther</w> <pc xml:id="A02262-020-b-0550">,</pc> <w lemma="hot" pos="j" xml:id="A02262-020-b-0560">hot</w> <w lemma="with" pos="acp-p" xml:id="A02262-020-b-0570">with</w> <w lemma="humane" pos="j" xml:id="A02262-020-b-0580" reg="human">humane</w> <w lemma="blood" pos="n1" xml:id="A02262-020-b-0590">blood</w> <pc xml:id="A02262-020-b-0600" unit="sentence">.</pc> </l> <l xml:id="A02262-e108340"> <w lemma="how" pos="crq-q" xml:id="A02262-020-b-0610">How</w> <w lemma="little" pos="j" xml:id="A02262-020-b-0620">little</w> <w lemma="it" pos="pn" xml:id="A02262-020-b-0630">it</w> <w lemma="avail" pos="vvz" xml:id="A02262-020-b-0640">avails</w> <w lemma="we" pos="pno" xml:id="A02262-020-b-0650">us</w> <w lemma="to" pos="acp-cs" xml:id="A02262-020-b-0660">to</w> <w lemma="be" pos="vvi" xml:id="A02262-020-b-0670">be</w> <w lemma="good" pos="j" xml:id="A02262-020-b-0680">good</w> <pc xml:id="A02262-020-b-0690" unit="sentence">!</pc> </l> <l xml:id="A02262-e108350"> <w lemma="preposterous" pos="j" xml:id="A02262-020-b-0700">Preposterous</w> <w lemma="favour" pos="n1" xml:id="A02262-020-b-0710">Favour</w> <pc xml:id="A02262-020-b-0720">!</pc> <w lemma="through" pos="acp-p" xml:id="A02262-020-b-0730">through</w> <w lemma="the" pos="d" xml:id="A02262-020-b-0740">the</w> <w lemma="hate" pos="n1" xml:id="A02262-020-b-0750">hate</w> <w lemma="they" pos="pns" xml:id="A02262-020-b-0760">they</w> <w lemma="hear" pos="vvb" xml:id="A02262-020-b-0770" reg="hear">heare</w> </l> <l xml:id="A02262-e108360"> <w lemma="his" pos="po" xml:id="A02262-020-b-0780">His</w> <w lemma="guiltless" pos="j" xml:id="A02262-020-b-0790" reg="guiltless">guiltlesse</w> <w lemma="soul" pos="n1" xml:id="A02262-020-b-0800" reg="Soul">Soule</w> <pc xml:id="A02262-020-b-0810">,</pc> <w lemma="their" pos="po" xml:id="A02262-020-b-0820">their</w> <w lemma="vote" pos="n2" xml:id="A02262-020-b-0830">Votes</w> <w lemma="the" pos="d" xml:id="A02262-020-b-0840">the</w> <w lemma="guilty" pos="j" xml:id="A02262-020-b-0850">guilty</w> <w lemma="clear" pos="j" xml:id="A02262-020-b-0860" reg="clear">cleare</w> <pc xml:id="A02262-020-b-0870" unit="sentence">.</pc> </l> <l n="155" xml:id="A02262-e108370"> <w lemma="and" pos="cc" xml:id="A02262-020-b-0880">And</w> <w lemma="now" pos="av" xml:id="A02262-020-b-0890">now</w> <w lemma="my" pos="po" xml:id="A02262-020-b-0900">my</w> <w lemma="wife" pos="n2" xml:id="A02262-020-b-0910" reg="Wives">Wifes</w> <w lemma="not" pos="xx" xml:id="A02262-020-b-0920">not</w> <w lemma="idle" pos="j" xml:id="A02262-020-b-0930">idle</w> <w lemma="dream" pos="n2" xml:id="A02262-020-b-0940" reg="dreams">dreames</w> <w lemma="perplex" pos="vvi" xml:id="A02262-020-b-0950">perplex</w> </l> <l xml:id="A02262-e108380"> <w lemma="my" pos="po" xml:id="A02262-020-b-0960">My</w> <w lemma="struggle" pos="j_vg" xml:id="A02262-020-b-0970" reg="struggling">strugling</w> <w lemma="thought" pos="n2" xml:id="A02262-020-b-0980">thoughts</w> <pc xml:id="A02262-020-b-0990">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-020-b-1000">which</w> <w lemma="all" pos="d" xml:id="A02262-020-b-1010">all</w> <w lemma="this" pos="d" xml:id="A02262-020-b-1020">this</w> <w lemma="night" pos="n1" xml:id="A02262-020-b-1030">night</w> <w lemma="do" pos="vvd" xml:id="A02262-020-b-1040">did</w> <w lemma="vex" pos="vvi" xml:id="A02262-020-b-1050">vex</w> </l> <l xml:id="A02262-e108390"> <w lemma="her" pos="po" xml:id="A02262-020-b-1060">Her</w> <w lemma="trouble" pos="j_vn" xml:id="A02262-020-b-1070">troubled</w> <w lemma="slumber" pos="n2" xml:id="A02262-020-b-1080">slumbers</w> <pc xml:id="A02262-020-b-1090">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-020-b-1100">who</w> <w lemma="conjure" pos="vvz" xml:id="A02262-020-b-1110">conjures</w> <w lemma="i" pos="pno" xml:id="A02262-020-b-1120">me</w> <w lemma="by" pos="acp-p" xml:id="A02262-020-b-1130">by</w> </l> <l xml:id="A02262-e108400"> <w lemma="all" pos="d" xml:id="A02262-020-b-1140">All</w> <w lemma="that" pos="cs" xml:id="A02262-020-b-1150">that</w> <w lemma="be" pos="vvz" xml:id="A02262-020-b-1160">is</w> <w lemma="holy" pos="j" xml:id="A02262-020-b-1170">holy</w> <pc xml:id="A02262-020-b-1180">,</pc> <w lemma="all" pos="d" xml:id="A02262-020-b-1190">all</w> <w lemma="the" pos="d" xml:id="A02262-020-b-1200">the</w> <w lemma="god" pos="n2" xml:id="A02262-020-b-1210">Gods</w> <pc xml:id="A02262-020-b-1220">,</pc> <w lemma="that" pos="cs" xml:id="A02262-020-b-1230">that</w> <w lemma="I" pos="pns" xml:id="A02262-020-b-1240">I</w> </l> <l xml:id="A02262-e108410"> <w lemma="shall" pos="vmd" xml:id="A02262-020-b-1250">Should</w> <w lemma="not" pos="xx" xml:id="A02262-020-b-1260">not</w> <w lemma="the" pos="d" xml:id="A02262-020-b-1270">the</w> <w lemma="law" pos="n2" xml:id="A02262-020-b-1280">laws</w> <w lemma="of" pos="acp-p" xml:id="A02262-020-b-1290">of</w> <w lemma="justice" pos="n1" xml:id="A02262-020-b-1300">Justice</w> <w lemma="violate" pos="vvi" xml:id="A02262-020-b-1310">violate</w> </l> <l n="160" xml:id="A02262-e108420"> <w lemma="to" pos="acp-cs" xml:id="A02262-020-b-1320">To</w> <w lemma="gratify" pos="vvi" xml:id="A02262-020-b-1330" reg="gratify">gratifie</w> <w lemma="so" pos="av" xml:id="A02262-020-b-1340">so</w> <w lemma="undeserved" pos="j" xml:id="A02262-020-b-1350" reg="undeserved">undeserv'd</w> <w lemma="a" pos="d" xml:id="A02262-020-b-1360">a</w> <w lemma="hate" pos="n1" xml:id="A02262-020-b-1370">hate</w> <pc xml:id="A02262-020-b-1380" unit="sentence">.</pc> </l> <l xml:id="A02262-e108430"> <w lemma="for" pos="acp-p" xml:id="A02262-020-b-1390">For</w> <w lemma="this" pos="d" xml:id="A02262-020-b-1400">this</w> <w lemma="shall" pos="vmb" xml:id="A02262-020-b-1410">shall</w> <w lemma="I" pos="pns" xml:id="A02262-020-b-1420">I</w> <w lemma="the" pos="d" xml:id="A02262-020-b-1430">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="A02262-020-b-1440">Hebrew</w> <w lemma="father" pos="n2" xml:id="A02262-020-b-1450">Fathers</w> <w lemma="slight" pos="j" xml:id="A02262-020-b-1460">slight</w> <pc xml:id="A02262-020-b-1470">,</pc> </l> <l xml:id="A02262-e108440"> <w lemma="the" pos="d" xml:id="A02262-020-b-1480" reg="th'" type="contract1">Th'</w> <w xml:id="A02262-020-b-1480c" type="contract2" lemma="endeavour" pos="n2" reg="endeavours" join="left">indeavours</w> <w lemma="of" pos="acp-p" xml:id="A02262-020-b-1490">of</w> <w lemma="a" pos="d" xml:id="A02262-020-b-1500">a</w> <w lemma="nation" pos="n1" xml:id="A02262-020-b-1510">Nation</w> <w lemma="so" pos="av" xml:id="A02262-020-b-1520">so</w> <w lemma="unite" pos="vvi" xml:id="A02262-020-b-1530">unite</w> <pc xml:id="A02262-020-b-1540">,</pc> </l> <l xml:id="A02262-e108450"> <w lemma="commit" pos="vvn" xml:id="A02262-020-b-1550">Committed</w> <w lemma="to" pos="acp-p" xml:id="A02262-020-b-1560">to</w> <w lemma="my" pos="po" xml:id="A02262-020-b-1570">my</w> <w lemma="charge" pos="n1" xml:id="A02262-020-b-1580">charge</w> <pc xml:id="A02262-020-b-1590" unit="sentence">?</pc> <w lemma="shall" pos="vmb" xml:id="A02262-020-b-1600">Shall</w> <w lemma="I" pos="pns" xml:id="A02262-020-b-1610">I</w> <w lemma="for" pos="acp-p" xml:id="A02262-020-b-1620">for</w> <w lemma="one" pos="crd" xml:id="A02262-020-b-1630">One</w> </l> <l xml:id="A02262-e108460"> <w lemma="poor" pos="j" xml:id="A02262-020-b-1640" reg="Poor">Poore</w> <w lemma="abject" pos="j" xml:id="A02262-020-b-1650">Abject</w> <pc xml:id="A02262-020-b-1660">,</pc> <w lemma="forfeit" pos="vvb" xml:id="A02262-020-b-1670">forfeit</w> <w lemma="all" pos="d" xml:id="A02262-020-b-1680">all</w> <w lemma="the" pos="d" xml:id="A02262-020-b-1690">the</w> <w lemma="good" pos="j" xml:id="A02262-020-b-1700">good</w> <w lemma="I" pos="pns" xml:id="A02262-020-b-1710">I</w> <w lemma="have" pos="vvb" xml:id="A02262-020-b-1720">have</w> <w lemma="do" pos="vvn" xml:id="A02262-020-b-1730">done</w> <pc xml:id="A02262-020-b-1740" unit="sentence">?</pc> </l> <l n="165" xml:id="A02262-e108470"> <w lemma="these" pos="d" xml:id="A02262-020-b-1750">These</w> <w lemma="pester" pos="j_vn" xml:id="A02262-020-b-1760" reg="pestered">pester'd</w> <w lemma="wall" pos="n2" xml:id="A02262-020-b-1770" reg="Walls">Wals</w> <w lemma="all" pos="d" xml:id="A02262-020-b-1780">all</w> <w lemma="Jewry" pos="n1-nn" xml:id="A02262-020-b-1790">Jewry</w> <w lemma="now" pos="av" xml:id="A02262-020-b-1800">now</w> <w lemma="enfold" pos="vvi" xml:id="A02262-020-b-1810" reg="enfold">infold</w> <pc xml:id="A02262-020-b-1820">;</pc> </l> <l xml:id="A02262-e108480"> <w lemma="the" pos="d" xml:id="A02262-020-b-1830">The</w> <w lemma="house" pos="n2" xml:id="A02262-020-b-1840">Houses</w> <w lemma="hardly" pos="av" xml:id="A02262-020-b-1850">hardly</w> <w lemma="can" pos="vmb" xml:id="A02262-020-b-1860">can</w> <w lemma="their" pos="po" xml:id="A02262-020-b-1870">their</w> <w lemma="stranger" pos="n2" xml:id="A02262-020-b-1880">Strangers</w> <w lemma="hold" pos="vvi" xml:id="A02262-020-b-1890">hold</w> <pc xml:id="A02262-020-b-1900">,</pc> </l> <l xml:id="A02262-e108490"> <w lemma="send" pos="vvn" xml:id="A02262-020-b-1910">Sent</w> <w lemma="from" pos="acp-p" xml:id="A02262-020-b-1920">from</w> <w lemma="all" pos="d" xml:id="A02262-020-b-1930">all</w> <w lemma="part" pos="n2" xml:id="A02262-020-b-1940">parts</w> <w lemma="to" pos="acp-p" xml:id="A02262-020-b-1950">to</w> <w lemma="this" pos="d" xml:id="A02262-020-b-1960">this</w> <w lemma="great" pos="j" xml:id="A02262-020-b-1970">great</w> <w lemma="festival" pos="n1" xml:id="A02262-020-b-1980" reg="Festival">Festivall</w> <pc xml:id="A02262-020-b-1990">:</pc> </l> <l xml:id="A02262-e108500"> <w lemma="what" pos="crq-r" xml:id="A02262-020-b-2000">What</w> <w lemma="if" pos="cs" xml:id="A02262-020-b-2010">if</w> <w lemma="the" pos="d" xml:id="A02262-020-b-2020">the</w> <w lemma="vulgar" pos="j" xml:id="A02262-020-b-2030">Vulgar</w> <w lemma="to" pos="acp-p" xml:id="A02262-020-b-2040">to</w> <w lemma="their" pos="po" xml:id="A02262-020-b-2050">their</w> <w lemma="weapon" pos="n2" xml:id="A02262-020-b-2060">weapons</w> <w lemma="fall" pos="vvi" xml:id="A02262-020-b-2070">fall</w> <pc xml:id="A02262-020-b-2080" unit="sentence">?</pc> </l> <l xml:id="A02262-e108510"> <w lemma="who" pos="crq-q" xml:id="A02262-020-b-2090">Who</w> <w lemma="know" pos="vvz" xml:id="A02262-020-b-2100">knows</w> <w lemma="the" pos="d" xml:id="A02262-020-b-2110">the</w> <w lemma="end" pos="n1" xml:id="A02262-020-b-2120">end</w> <pc xml:id="A02262-020-b-2130">,</pc> <w lemma="if" pos="cs" xml:id="A02262-020-b-2140">if</w> <w lemma="once" pos="acp-av" xml:id="A02262-020-b-2150">once</w> <w lemma="the" pos="d" xml:id="A02262-020-b-2160">the</w> <w lemma="storm" pos="n1" xml:id="A02262-020-b-2170" reg="Storm">Storme</w> <w lemma="begin" pos="vvb" xml:id="A02262-020-b-2180">begin</w> <pc xml:id="A02262-020-b-2190" unit="sentence">?</pc> </l> <l n="170" xml:id="A02262-e108520"> <w lemma="sure" pos="j" xml:id="A02262-020-b-2200">Sure</w> <w lemma="I" pos="pns" xml:id="A02262-020-b-2210">I</w> <pc xml:id="A02262-020-b-2220">,</pc> <w lemma="their" pos="po" xml:id="A02262-020-b-2230">their</w> <w lemma="judge" pos="n1" xml:id="A02262-020-b-2240">Judge</w> <pc xml:id="A02262-020-b-2250">,</pc> <w lemma="egregious" pos="j" xml:id="A02262-020-b-2260">egregious</w> <w lemma="praise" pos="n1" xml:id="A02262-020-b-2270">praise</w> <w lemma="shall" pos="vmd" xml:id="A02262-020-b-2280">should</w> <w lemma="win" pos="vvi" xml:id="A02262-020-b-2290">win</w> </l> <pb facs="21" n="34" xml:id="A02262-021-a"/> <l xml:id="A02262-e108530"> <w lemma="by" pos="acp-p" xml:id="A02262-021-a-0010">By</w> <w lemma="trouble" pos="vvg" xml:id="A02262-021-a-0020">troubling</w> <w lemma="of" pos="acp-p" xml:id="A02262-021-a-0030">of</w> <w lemma="the" pos="d" xml:id="A02262-021-a-0040">the</w> <w lemma="public" pos="j" xml:id="A02262-021-a-0050" reg="public">publique</w> <w lemma="peace" pos="n1" xml:id="A02262-021-a-0060">Peace</w> <pc xml:id="A02262-021-a-0070" unit="sentence">.</pc> <w lemma="shall" pos="vmb" xml:id="A02262-021-a-0080">Shall</w> <w lemma="I" pos="pns" xml:id="A02262-021-a-0090">I</w> </l> <l xml:id="A02262-e108540"> <w lemma="then" pos="av" xml:id="A02262-021-a-0100">Then</w> <w lemma="render" pos="vvi" xml:id="A02262-021-a-0110">render</w> <w lemma="he" pos="pno" xml:id="A02262-021-a-0120">him</w> <w lemma="to" pos="acp-p" xml:id="A02262-021-a-0130">to</w> <w lemma="death" pos="n1" xml:id="A02262-021-a-0140">death</w> <pc xml:id="A02262-021-a-0150" unit="sentence">?</pc> <w lemma="impiety" pos="n1" xml:id="A02262-021-a-0160">Impiety</w> <pc xml:id="A02262-021-a-0170" unit="sentence">!</pc> </l> <l xml:id="A02262-e108550"> <w lemma="for" pos="acp-p" xml:id="A02262-021-a-0180">For</w> <w lemma="what" pos="crq-r" xml:id="A02262-021-a-0190">what</w> <w lemma="offence" pos="n1" xml:id="A02262-021-a-0200">offence</w> <pc xml:id="A02262-021-a-0210" unit="sentence">?</pc> <w lemma="be" pos="vvz" xml:id="A02262-021-a-0220">Is</w> <w lemma="his" pos="po" xml:id="A02262-021-a-0230">his</w> <w lemma="offence" pos="n1" xml:id="A02262-021-a-0240">offence</w> <w lemma="not" pos="xx" xml:id="A02262-021-a-0250">not</w> <w lemma="great" pos="j" xml:id="A02262-021-a-0260">great</w> <pc xml:id="A02262-021-a-0270">,</pc> </l> <l xml:id="A02262-e108560"> <w lemma="who" pos="crq-rg" xml:id="A02262-021-a-0280">Whose</w> <w lemma="innovation" pos="n1" xml:id="A02262-021-a-0290">innovation</w> <w lemma="may" pos="vmb" xml:id="A02262-021-a-0300">may</w> <w lemma="a" pos="d" xml:id="A02262-021-a-0310">a</w> <w lemma="war" pos="n1" xml:id="A02262-021-a-0320" reg="war">warre</w> <w lemma="beget" pos="vvi" xml:id="A02262-021-a-0330">beget</w> <pc xml:id="A02262-021-a-0340" unit="sentence">?</pc> </l> <l n="175" xml:id="A02262-e108570"> <w lemma="lest" pos="cs" xml:id="A02262-021-a-0350">Lest</w> <w lemma="empire" pos="n1" xml:id="A02262-021-a-0360">Empire</w> <w lemma="suffer" pos="vvb" xml:id="A02262-021-a-0370">suffer</w> <pc xml:id="A02262-021-a-0380">,</pc> <w lemma="they" pos="pns" xml:id="A02262-021-a-0390">they</w> <w lemma="who" pos="crq-r" xml:id="A02262-021-a-0400">who</w> <w lemma="sceptre" pos="n2" xml:id="A02262-021-a-0410" reg="sceptres">scepters</w> <w lemma="bear" pos="vvb" xml:id="A02262-021-a-0420" reg="bear">beare</w> </l> <l xml:id="A02262-e108580"> <w lemma="oft" pos="av" xml:id="A02262-021-a-0430">Oft</w> <w lemma="make" pos="vvi" xml:id="A02262-021-a-0440">make</w> <w lemma="a" pos="d" xml:id="A02262-021-a-0450">a</w> <w lemma="crime" pos="n1" xml:id="A02262-021-a-0460">Crime</w> <pc xml:id="A02262-021-a-0470">,</pc> <w lemma="and" pos="cc" xml:id="A02262-021-a-0480">and</w> <w lemma="punish" pos="vvi" xml:id="A02262-021-a-0490">punish</w> <w lemma="what" pos="crq-r" xml:id="A02262-021-a-0500">what</w> <w lemma="they" pos="pns" xml:id="A02262-021-a-0510">they</w> <w lemma="fear" pos="vvb" xml:id="A02262-021-a-0520" reg="fear">feare</w> <pc xml:id="A02262-021-a-0530" unit="sentence">.</pc> </l> <l xml:id="A02262-e108590"> <w lemma="one" pos="crd" xml:id="A02262-021-a-0540">One</w> <w lemma="hope" pos="n1" xml:id="A02262-021-a-0550">hope</w> <w lemma="remain" pos="vvz" xml:id="A02262-021-a-0560" reg="remains">remaines</w> <pc xml:id="A02262-021-a-0570">:</pc> <w lemma="our" pos="po" xml:id="A02262-021-a-0580">Our</w> <w lemma="soldier" pos="n2" xml:id="A02262-021-a-0590" reg="Soldiers">Souldiers</w> <w lemma="the" pos="d" xml:id="A02262-021-a-0600">the</w> <w lemma="freeborn" pos="j" xml:id="A02262-021-a-0610" reg="Freeborn">Free-borne</w> <pc xml:id="A02262-021-a-0620">,</pc> </l> <l xml:id="A02262-e108600"> <w lemma="and" pos="cc" xml:id="A02262-021-a-0630">And</w> <w lemma="yet" pos="av" xml:id="A02262-021-a-0640">yet</w> <w lemma="by" pos="acp-p" xml:id="A02262-021-a-0650">by</w> <w lemma="our" pos="po" xml:id="A02262-021-a-0660">our</w> <w lemma="command" pos="n1" xml:id="A02262-021-a-0670">command</w> <pc xml:id="A02262-021-a-0680">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-021-a-0690">with</w> <w lemma="whip" pos="n2" xml:id="A02262-021-a-0700">whips</w> <w lemma="have" pos="vvb" xml:id="A02262-021-a-0710">have</w> <w lemma="tear" pos="vvn" xml:id="A02262-021-a-0720" reg="torn">torne</w> <pc xml:id="A02262-021-a-0730" unit="sentence">.</pc> </l> <l xml:id="A02262-e108610"> <w lemma="a" pos="d" xml:id="A02262-021-a-0740">A</w> <w lemma="sight" pos="n1" xml:id="A02262-021-a-0750">sight</w> <w lemma="so" pos="av" xml:id="A02262-021-a-0760">so</w> <w lemma="full" pos="j" xml:id="A02262-021-a-0770">full</w> <w lemma="of" pos="acp-p" xml:id="A02262-021-a-0780">of</w> <w lemma="pity" pos="n1" xml:id="A02262-021-a-0790" reg="pity">pitty</w> <w lemma="may" pos="vmb" xml:id="A02262-021-a-0800">may</w> <w lemma="assuage" pos="vvi" xml:id="A02262-021-a-0810" reg="assuage">asswage</w> </l> <l n="180" xml:id="A02262-e108620"> <w lemma="the" pos="d" xml:id="A02262-021-a-0820">The</w> <w lemma="swiftly-spreading" pos="j" xml:id="A02262-021-a-0830">swiftly-spreading</w> <w lemma="fire" pos="n1" xml:id="A02262-021-a-0840">fire</w> <w lemma="of" pos="acp-p" xml:id="A02262-021-a-0850">of</w> <w lemma="popular" pos="j" xml:id="A02262-021-a-0860">popular</w> <w lemma="rage" pos="n1" xml:id="A02262-021-a-0870">Rage</w> <pc xml:id="A02262-021-a-0880" unit="sentence">.</pc> </l> <l xml:id="A02262-e108630"> <w lemma="look" pos="vvb" xml:id="A02262-021-a-0890">Look</w> <w lemma="on" pos="acp-p" xml:id="A02262-021-a-0900">on</w> <w lemma="this" pos="d" xml:id="A02262-021-a-0910">this</w> <w lemma="spectacle" pos="n1" xml:id="A02262-021-a-0920">Spectacle</w> <pc xml:id="A02262-021-a-0930">!</pc> <w lemma="his" pos="po" xml:id="A02262-021-a-0940">his</w> <w lemma="arm" pos="n2" xml:id="A02262-021-a-0950" reg="arms">armes</w> <w lemma="all" pos="d" xml:id="A02262-021-a-0960">all</w> <w lemma="over" pos="acp-p" xml:id="A02262-021-a-0970" reg="o'er">o're</w> </l> <l xml:id="A02262-e108640"> <w lemma="with" pos="acp-p" xml:id="A02262-021-a-0980">With</w> <w lemma="lash" pos="n2" xml:id="A02262-021-a-0990">lashes</w> <w lemma="gall" pos="vvd" xml:id="A02262-021-a-1000" reg="galled">gall'd</w> <pc xml:id="A02262-021-a-1010">,</pc> <w lemma="deep" pos="av_j" xml:id="A02262-021-a-1020">deep</w> <w lemma="die" pos="vvd" xml:id="A02262-021-a-1030" reg="died">dy'd</w> <w lemma="in" pos="acp-p" xml:id="A02262-021-a-1040">in</w> <w lemma="their" pos="po" xml:id="A02262-021-a-1050">their</w> <w lemma="own" pos="d" xml:id="A02262-021-a-1060">own</w> <w lemma="gore" pos="n1" xml:id="A02262-021-a-1070">gore</w> <pc xml:id="A02262-021-a-1080" unit="sentence">!</pc> </l> <l xml:id="A02262-e108650"> <w lemma="his" pos="po" xml:id="A02262-021-a-1090">His</w> <w lemma="side" pos="n2" xml:id="A02262-021-a-1100">sides</w> <w lemma="exhaust" pos="vvn" xml:id="A02262-021-a-1110">exhausted</w> <pc xml:id="A02262-021-a-1120">!</pc> <w lemma="all" pos="d" xml:id="A02262-021-a-1130">all</w> <w lemma="the" pos="d" xml:id="A02262-021-a-1140">the</w> <w lemma="rest" pos="n1" xml:id="A02262-021-a-1150">rest</w> <w lemma="appear" pos="vvz" xml:id="A02262-021-a-1160" reg="appears">appeares</w> </l> <l xml:id="A02262-e108660"> <w lemma="like" pos="acp-p" xml:id="A02262-021-a-1170">Like</w> <w lemma="that" pos="cs" xml:id="A02262-021-a-1180">that</w> <w lemma="fictitious" pos="j" xml:id="A02262-021-a-1190">Fictitious</w> <w lemma="scarlet" pos="n1_j" xml:id="A02262-021-a-1200">Scarlet</w> <w lemma="which" pos="crq-r" xml:id="A02262-021-a-1210">which</w> <w lemma="he" pos="pns" xml:id="A02262-021-a-1220">he</w> <w lemma="wear" pos="vvz" xml:id="A02262-021-a-1230" reg="wears">weares</w> <pc xml:id="A02262-021-a-1240" unit="sentence">!</pc> </l> <l n="185" xml:id="A02262-e108670"> <w lemma="and" pos="cc" xml:id="A02262-021-a-1250">And</w> <w lemma="for" pos="acp-p" xml:id="A02262-021-a-1260">for</w> <w lemma="a" pos="d" xml:id="A02262-021-a-1270">a</w> <w lemma="crown" pos="n1" xml:id="A02262-021-a-1280">Crown</w> <pc xml:id="A02262-021-a-1290">,</pc> <w lemma="the" pos="d" xml:id="A02262-021-a-1300">the</w> <w lemma="wreathe" pos="j_vn" xml:id="A02262-021-a-1310">wreathed</w> <w lemma="thorn" pos="n2" xml:id="A02262-021-a-1320" reg="Thorns">Thornes</w> <w lemma="enfold" pos="vvb" xml:id="A02262-021-a-1330" reg="enfold">infol'd</w> </l> <l xml:id="A02262-e108680"> <w lemma="his" pos="po" xml:id="A02262-021-a-1340">His</w> <w lemma="bleed" pos="j_vg" xml:id="A02262-021-a-1350">bleeding</w> <w lemma="brow" pos="n2" xml:id="A02262-021-a-1360" reg="brows">browes</w> <pc xml:id="A02262-021-a-1370" unit="sentence">!</pc> <w lemma="with" pos="acp-p" xml:id="A02262-021-a-1380">With</w> <w lemma="grief" pos="n1" xml:id="A02262-021-a-1390" reg="grief">griefe</w> <w lemma="his" pos="po" xml:id="A02262-021-a-1400">his</w> <w lemma="grief" pos="n1" xml:id="A02262-021-a-1410" reg="grief">griefe</w> <w lemma="behold" pos="vvi" xml:id="A02262-021-a-1420">behold</w> <pc xml:id="A02262-021-a-1430" unit="sentence">!</pc> </l> </sp> <sp xml:id="A02262-e108690" who="A02262-jews"> <speaker> <w lemma="Jew" pos="n2-nn" xml:id="A02262-021-a-1440" reg="jews">JEWES</w> <pc xml:id="A02262-021-a-1450" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e108700"> <w lemma="away" pos="av" xml:id="A02262-021-a-1460">Away</w> <w lemma="with" pos="acp-p" xml:id="A02262-021-a-1470">with</w> <w lemma="he" pos="pno" xml:id="A02262-021-a-1480">him</w> <pc xml:id="A02262-021-a-1490">:</pc> <w lemma="from" pos="acp-p" xml:id="A02262-021-a-1500">from</w> <w lemma="this" pos="d" xml:id="A02262-021-a-1510">this</w> <w lemma="contagion" pos="n1" xml:id="A02262-021-a-1520">Contagion</w> <w lemma="free" pos="j" xml:id="A02262-021-a-1530">free</w> </l> <l xml:id="A02262-e108710"> <w lemma="the" pos="d" xml:id="A02262-021-a-1540" type="contract1" reg="th'">Th'</w> <w xml:id="A02262-021-a-1540c" type="contract2" lemma="infect" pos="vvn" reg="infected" join="left">infected</w> <w lemma="earth" pos="n1-nn" xml:id="A02262-021-a-1550">Earth</w> <pc xml:id="A02262-021-a-1560">,</pc> <w lemma="and" pos="cc" xml:id="A02262-021-a-1570">and</w> <w lemma="nail" pos="vvi" xml:id="A02262-021-a-1580" reg="nail">naile</w> <w lemma="he" pos="pno" xml:id="A02262-021-a-1590">him</w> <w lemma="on" pos="acp-p" xml:id="A02262-021-a-1600">on</w> <w lemma="a" pos="d" xml:id="A02262-021-a-1610">a</w> <w lemma="tree" pos="n1" xml:id="A02262-021-a-1620">Tree</w> <pc xml:id="A02262-021-a-1630" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e108720" who="A02262-pilate"> <speaker> <w lemma="PILAT." pos="n-ab" xml:id="A02262-021-a-1640">PILAT.</w> <pc xml:id="A02262-021-a-1650" unit="sentence"/> </speaker> <l xml:id="A02262-e108730"> <w lemma="what" pos="crq-q" xml:id="A02262-021-a-1660">What</w> <pc xml:id="A02262-021-a-1670">,</pc> <w lemma="crucify" pos="vvi" xml:id="A02262-021-a-1680" reg="crucify">crucifie</w> <w lemma="your" pos="po" xml:id="A02262-021-a-1690">your</w> <w lemma="king" pos="n1" xml:id="A02262-021-a-1700">King</w> <pc xml:id="A02262-021-a-1710" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e108740" who="A02262-jews"> <speaker> <w lemma="Jew" pos="n2-nn" xml:id="A02262-021-a-1720" reg="jews">JEWES</w> <pc xml:id="A02262-021-a-1730" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e108750"> <w lemma="dominion" pos="n1" xml:id="A02262-021-a-1740">Dominion</w> <w lemma="can" pos="vmb" xml:id="A02262-021-a-1750">can</w> </l> <l n="190" xml:id="A02262-e108760"> <w lemma="no" pos="d-x" xml:id="A02262-021-a-1760">No</w> <w lemma="rival" pos="n1" xml:id="A02262-021-a-1770" reg="Rival">Rivall</w> <w lemma="brook" pos="n1-nn" xml:id="A02262-021-a-1780">brook</w> <pc xml:id="A02262-021-a-1790" unit="sentence">.</pc> <w lemma="his" pos="po" xml:id="A02262-021-a-1800">His</w> <w lemma="rule" pos="n1" xml:id="A02262-021-a-1810">rule</w> <pc xml:id="A02262-021-a-1820">,</pc> <w lemma="a" pos="d" xml:id="A02262-021-a-1830">a</w> <w lemma="law" pos="n1" xml:id="A02262-021-a-1840">Law</w> <w lemma="to" pos="acp-p" xml:id="A02262-021-a-1850">to</w> <w lemma="man" pos="n1" xml:id="A02262-021-a-1860">Man</w> <pc xml:id="A02262-021-a-1870">,</pc> </l> <pb facs="21" n="35" xml:id="A02262-021-b"/> <l xml:id="A02262-e108770"> <w lemma="who" pos="crq-ro" xml:id="A02262-021-b-0010">Whom</w> <w lemma="Rome" pos="n1-nn" xml:id="A02262-021-b-0020">Rome</w> <w lemma="adore" pos="vvz" xml:id="A02262-021-b-0030">adores</w> <pc xml:id="A02262-021-b-0040">,</pc> <w lemma="we" pos="pns" xml:id="A02262-021-b-0050">we</w> <w lemma="ready" pos="av_j" xml:id="A02262-021-b-0060">readily</w> <w lemma="obey" pos="vvi" xml:id="A02262-021-b-0070" reg="obey">obay</w> <pc xml:id="A02262-021-b-0080">:</pc> </l> <l xml:id="A02262-e108780"> <w lemma="and" pos="cc" xml:id="A02262-021-b-0090">And</w> <w lemma="will" pos="vmb" xml:id="A02262-021-b-0100">will</w> <w lemma="admit" pos="vvi" xml:id="A02262-021-b-0110">admit</w> <w lemma="of" pos="acp-p" xml:id="A02262-021-b-0120">of</w> <w lemma="none" pos="pi-x" xml:id="A02262-021-b-0130">none</w> <w lemma="but" pos="acp-p" xml:id="A02262-021-b-0140">but</w> <w lemma="Caesar" pos="n1g-nn" xml:id="A02262-021-b-0150" reg="Caesar's">Caesars</w> <w lemma="sway" pos="n1" xml:id="A02262-021-b-0160">Sway</w> <pc xml:id="A02262-021-b-0170" unit="sentence">.</pc> </l> <l xml:id="A02262-e108790"> <w lemma="he" pos="pns" xml:id="A02262-021-b-0180">He</w> <w lemma="Caesar" pos="n1g-nn" xml:id="A02262-021-b-0190" reg="Caesar's">Caesars</w> <w lemma="right" pos="n1_j" xml:id="A02262-021-b-0200">right</w> <w lemma="usurp" pos="vvz" xml:id="A02262-021-b-0210">usurps</w> <pc xml:id="A02262-021-b-0220">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-021-b-0230">who</w> <w lemma="hope" pos="vvz" xml:id="A02262-021-b-0240">hopes</w> <w lemma="to" pos="acp-cs" xml:id="A02262-021-b-0250">to</w> <w lemma="ascend" pos="vvi" xml:id="A02262-021-b-0260">ascend</w> </l> <l xml:id="A02262-e108800"> <w lemma="the" pos="d" xml:id="A02262-021-b-0270">The</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="A02262-021-b-0280">Hebrew</w> <w lemma="throne" pos="n1" xml:id="A02262-021-b-0290">Throne</w> <pc xml:id="A02262-021-b-0300" unit="sentence">.</pc> <w lemma="thy" pos="po" xml:id="A02262-021-b-0310">Thy</w> <w lemma="own" pos="d" xml:id="A02262-021-b-0320">own</w> <w lemma="affair" pos="n2" xml:id="A02262-021-b-0330">affairs</w> <w lemma="intend" pos="vvi" xml:id="A02262-021-b-0340">intend</w> <pc xml:id="A02262-021-b-0350" unit="sentence">.</pc> </l> <l n="195" xml:id="A02262-e108810"> <w lemma="do" pos="vv2" xml:id="A02262-021-b-0360">Dost</w> <w lemma="thou" pos="pns" xml:id="A02262-021-b-0370">thou</w> <w lemma="discharge" pos="vvi" xml:id="A02262-021-b-0380">discharge</w> <w lemma="thy" pos="po" xml:id="A02262-021-b-0390">thy</w> <w lemma="master" pos="n2" xml:id="A02262-021-b-0400">Masters</w> <w lemma="trust" pos="vvb" xml:id="A02262-021-b-0410">trust</w> <pc xml:id="A02262-021-b-0420">,</pc> <w lemma="if" pos="cs" xml:id="A02262-021-b-0430">if</w> <w lemma="in" pos="acp-p" xml:id="A02262-021-b-0440">in</w> </l> <l xml:id="A02262-e108820"> <w lemma="thy" pos="po" xml:id="A02262-021-b-0450">Thy</w> <w lemma="government" pos="n1" xml:id="A02262-021-b-0460">government</w> <w lemma="a" pos="d" xml:id="A02262-021-b-0470">a</w> <w lemma="precedent" pos="n1" xml:id="A02262-021-b-0480" reg="precedent">president</w> <w lemma="begin" pos="vvb" xml:id="A02262-021-b-0490">begin</w> </l> <l xml:id="A02262-e108830"> <w lemma="so" pos="av" xml:id="A02262-021-b-0500">So</w> <w lemma="full" pos="j" xml:id="A02262-021-b-0510">full</w> <w lemma="of" pos="acp-p" xml:id="A02262-021-b-0520">of</w> <w lemma="danger" pos="n1" xml:id="A02262-021-b-0530">danger</w> <pc xml:id="A02262-021-b-0540">,</pc> <w lemma="tend" pos="vvg" xml:id="A02262-021-b-0550">tending</w> <w lemma="to" pos="acp-p" xml:id="A02262-021-b-0560">to</w> <w lemma="the" pos="d" xml:id="A02262-021-b-0570">the</w> <w lemma="rape" pos="n1" xml:id="A02262-021-b-0580">rape</w> </l> <l xml:id="A02262-e108840"> <w lemma="of" pos="acp-p" xml:id="A02262-021-b-0590">Of</w> <w lemma="majesty" pos="n1" xml:id="A02262-021-b-0600">Majesty</w> <pc xml:id="A02262-021-b-0610" unit="sentence">?</pc> <w lemma="shall" pos="vmb" xml:id="A02262-021-b-0620">Shall</w> <w lemma="treason" pos="n1" xml:id="A02262-021-b-0630">treason</w> <w lemma="thus" pos="av" xml:id="A02262-021-b-0640">thus</w> <w lemma="escape" pos="vvi" xml:id="A02262-021-b-0650">escape</w> <pc xml:id="A02262-021-b-0660" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e108850" who="A02262-pilate"> <speaker> <w lemma="PILAT." pos="n-ab" xml:id="A02262-021-b-0670">PILAT.</w> <pc xml:id="A02262-021-b-0680" unit="sentence"/> </speaker> <l xml:id="A02262-e108860"> <w lemma="the" pos="d" xml:id="A02262-021-b-0690">The</w> <w lemma="tumult" pos="n1" xml:id="A02262-021-b-0700">Tumult</w> <w lemma="swell" pos="vvz" xml:id="A02262-021-b-0710" reg="swells">swels</w> <pc xml:id="A02262-021-b-0720">:</pc> <w lemma="the" pos="d" xml:id="A02262-021-b-0730">the</w> <w lemma="vulgar" pos="j" xml:id="A02262-021-b-0740">Vulgar</w> <w lemma="and" pos="cc" xml:id="A02262-021-b-0750">and</w> <w lemma="the" pos="d" xml:id="A02262-021-b-0760">the</w> <w lemma="great" pos="j" xml:id="A02262-021-b-0770">Great</w> <pc xml:id="A02262-021-b-0780">,</pc> </l> <l n="200" xml:id="A02262-e108870"> <w lemma="join" pos="vvb" xml:id="A02262-021-b-0790" reg="Join">Joyne</w> <w lemma="in" pos="acp-p" xml:id="A02262-021-b-0800">in</w> <w lemma="their" pos="po" xml:id="A02262-021-b-0810">their</w> <w lemma="vote" pos="n2" xml:id="A02262-021-b-0820">Votes</w> <w lemma="with" pos="acp-p" xml:id="A02262-021-b-0830">with</w> <w lemma="contribute" pos="vvn" xml:id="A02262-021-b-0840">contributed</w> <w lemma="heat" pos="n1" xml:id="A02262-021-b-0850">heat</w> <pc xml:id="A02262-021-b-0860" unit="sentence">.</pc> </l> <l xml:id="A02262-e108880"> <w lemma="who" pos="crq-qg" xml:id="A02262-021-b-0870">Whose</w> <w lemma="whisper" pos="n2_vg" xml:id="A02262-021-b-0880">whisperings</w> <w lemma="such" pos="d" xml:id="A02262-021-b-0890">such</w> <w lemma="a" pos="d" xml:id="A02262-021-b-0900">a</w> <w lemma="change" pos="n1" xml:id="A02262-021-b-0910">change</w> <w lemma="of" pos="acp-p" xml:id="A02262-021-b-0920">of</w> <w lemma="murmur" pos="n1" xml:id="A02262-021-b-0930">murmur</w> <w lemma="raise" pos="vvi" xml:id="A02262-021-b-0940">raise</w> </l> <l xml:id="A02262-e108890"> <w lemma="as" pos="acp-p" xml:id="A02262-021-b-0950">As</w> <w lemma="when" pos="crq-cs" xml:id="A02262-021-b-0960">when</w> <w lemma="the" pos="d" xml:id="A02262-021-b-0970">the</w> <w lemma="rise" pos="j_vg" xml:id="A02262-021-b-0980">rising</w> <w lemma="wind" pos="n1g" xml:id="A02262-021-b-0990" reg="Winds">Windes</w> <w lemma="first" pos="ord" xml:id="A02262-021-b-1000">first</w> <w lemma="fury" pos="n1" xml:id="A02262-021-b-1010">Fury</w> <w lemma="stray" pos="vvz" xml:id="A02262-021-b-1020" reg="strays">strayes</w> </l> <l xml:id="A02262-e108900"> <w lemma="among" pos="acp-p" xml:id="A02262-021-b-1030" reg="Among">'Mong</w> <w lemma="wave-beat" pos="j" xml:id="A02262-021-b-1040">wave-beat</w> <w lemma="rock" pos="n2" xml:id="A02262-021-b-1050">Rocks</w> <pc xml:id="A02262-021-b-1060">;</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-021-b-1070">when</w> <w lemma="gather" pos="vvg" xml:id="A02262-021-b-1080">gathering</w> <w lemma="cloud" pos="n2" xml:id="A02262-021-b-1090">Clouds</w> <w lemma="deform" pos="vvi" xml:id="A02262-021-b-1100" reg="deform">deforme</w> </l> <l xml:id="A02262-e108910"> <w lemma="the" pos="d" xml:id="A02262-021-b-1110">The</w> <w lemma="face" pos="n1" xml:id="A02262-021-b-1120">face</w> <w lemma="of" pos="acp-p" xml:id="A02262-021-b-1130">of</w> <w lemma="heaven" pos="n1" xml:id="A02262-021-b-1140">Heaven</w> <pc xml:id="A02262-021-b-1150">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-021-b-1160">whose</w> <w lemma="wrath" pos="n1" xml:id="A02262-021-b-1170">Wrath</w> <w lemma="beget" pos="vvz" xml:id="A02262-021-b-1180">begets</w> <w lemma="a" pos="d" xml:id="A02262-021-b-1190">a</w> <w lemma="storm" pos="n1" xml:id="A02262-021-b-1200" reg="Storm">Storme</w> <pc xml:id="A02262-021-b-1210">:</pc> </l> <l n="205" xml:id="A02262-e108920"> <w lemma="the" pos="d" xml:id="A02262-021-b-1220">The</w> <w lemma="fearful" pos="j" xml:id="A02262-021-b-1230" reg="fearful">fearefull</w> <w lemma="pilot" pos="n1" xml:id="A02262-021-b-1240">Pilot</w> <w lemma="then" pos="av" xml:id="A02262-021-b-1250">then</w> <w lemma="distrust" pos="vvz" xml:id="A02262-021-b-1260">distrusts</w> <w lemma="the" pos="d" xml:id="A02262-021-b-1270">the</w> <w lemma="sky" pos="n2" xml:id="A02262-021-b-1280">Skies</w> <pc xml:id="A02262-021-b-1290">;</pc> </l> <l xml:id="A02262-e108930"> <w lemma="and" pos="cc" xml:id="A02262-021-b-1300">And</w> <w lemma="to" pos="acp-p" xml:id="A02262-021-b-1310">to</w> <w lemma="the" pos="d" xml:id="A02262-021-b-1320">the</w> <w lemma="near" pos="j-s" xml:id="A02262-021-b-1330" reg="nearest">neerest</w> <w lemma="port" pos="n1" xml:id="A02262-021-b-1340">Port</w> <w lemma="for" pos="acp-p" xml:id="A02262-021-b-1350">for</w> <w lemma="refuge" pos="n1" xml:id="A02262-021-b-1360">refuge</w> <w lemma="fly" pos="vvz" xml:id="A02262-021-b-1370">flies</w> <pc xml:id="A02262-021-b-1380" unit="sentence">.</pc> </l> <l xml:id="A02262-e108940"> <w lemma="to" pos="acp-p" xml:id="A02262-021-b-1390">To</w> <w lemma="these" pos="d" xml:id="A02262-021-b-1400">these</w> <w lemma="rude" pos="j" xml:id="A02262-021-b-1410">rude</w> <w lemma="clamour" pos="n2" xml:id="A02262-021-b-1420">Clamours</w> <w lemma="they" pos="pns" xml:id="A02262-021-b-1430">they</w> <w lemma="mine" pos="vvb" xml:id="A02262-021-b-1440">mine</w> <w lemma="ear" pos="n2" xml:id="A02262-021-b-1450" reg="ears">eares</w> <w lemma="enure" pos="vvi" xml:id="A02262-021-b-1460" reg="enure">inure</w> <pc xml:id="A02262-021-b-1470">:</pc> </l> <l xml:id="A02262-e108950"> <w lemma="such" pos="d" xml:id="A02262-021-b-1480">Such</w> <w lemma="sharp" pos="j" xml:id="A02262-021-b-1490" reg="sharp">sharpe</w> <w lemma="disease" pos="n2" xml:id="A02262-021-b-1500">diseases</w> <w lemma="crave" pos="vvb" xml:id="A02262-021-b-1510">crave</w> <w lemma="a" pos="d" xml:id="A02262-021-b-1520">a</w> <w lemma="sudden" pos="j" xml:id="A02262-021-b-1530">sudden</w> <w lemma="cure" pos="n1" xml:id="A02262-021-b-1540">cure</w> <pc xml:id="A02262-021-b-1550" unit="sentence">.</pc> </l> <l xml:id="A02262-e108960"> <w lemma="you" pos="pn" xml:id="A02262-021-b-1560">You</w> <w lemma="my" pos="po" xml:id="A02262-021-b-1570">my</w> <w lemma="attendant" pos="n2_j" xml:id="A02262-021-b-1580">Attendants</w> <pc xml:id="A02262-021-b-1590">,</pc> <w lemma="hither" pos="av" xml:id="A02262-021-b-1600">hither</w> <w lemma="quick" pos="av_j" xml:id="A02262-021-b-1610">quickly</w> <w lemma="bring" pos="vvi" xml:id="A02262-021-b-1620">bring</w> </l> <l n="210" xml:id="A02262-e108970"> <w lemma="spot-purging" pos="j" xml:id="A02262-021-b-1630">Spot-purging</w> <w lemma="water" pos="n1" xml:id="A02262-021-b-1640">Water</w> <w lemma="from" pos="acp-p" xml:id="A02262-021-b-1650">from</w> <w lemma="the" pos="d" xml:id="A02262-021-b-1660">the</w> <w lemma="live" pos="j_vg" xml:id="A02262-021-b-1670">living</w> <w lemma="spring" pos="n1" xml:id="A02262-021-b-1680">Spring</w> <pc xml:id="A02262-021-b-1690" unit="sentence">.</pc> </l> <l xml:id="A02262-e108980"> <w lemma="thou" pos="pns" xml:id="A02262-021-b-1700">Thou</w> <w lemma="liquid" pos="j" xml:id="A02262-021-b-1710">liquid</w> <w lemma="crystal" pos="n1" xml:id="A02262-021-b-1720" reg="Crystal">Chrystall</w> <pc xml:id="A02262-021-b-1730">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-021-b-1740">from</w> <w lemma="pollution" pos="n1" xml:id="A02262-021-b-1750">pollution</w> <w lemma="clear" pos="j" xml:id="A02262-021-b-1760" reg="clear">cleare</w> <pc xml:id="A02262-021-b-1770">;</pc> </l> <l xml:id="A02262-e108990"> <w lemma="and" pos="cc" xml:id="A02262-021-b-1780">And</w> <w lemma="you" pos="pn" xml:id="A02262-021-b-1790">you</w> <w lemma="my" pos="po" xml:id="A02262-021-b-1800">my</w> <w lemma="innocent" pos="j" xml:id="A02262-021-b-1810">innocent</w> <w lemma="hand" pos="n2" xml:id="A02262-021-b-1820">hands</w> <w lemma="like" pos="j" xml:id="A02262-021-b-1830">like</w> <w lemma="record" pos="n1" xml:id="A02262-021-b-1840">record</w> <w lemma="bear" pos="vvi" xml:id="A02262-021-b-1850" reg="bear">beare</w> <pc xml:id="A02262-021-b-1860">,</pc> </l> <l xml:id="A02262-e109000"> <w lemma="on" pos="acp-p" xml:id="A02262-021-b-1870">On</w> <w lemma="who" pos="crq-ro" xml:id="A02262-021-b-1880">whom</w> <w lemma="these" pos="d" xml:id="A02262-021-b-1890">these</w> <w lemma="cleanse" pos="j_vg" xml:id="A02262-021-b-1900">cleansing</w> <w lemma="stream" pos="n2" xml:id="A02262-021-b-1910" reg="streams">streames</w> <w lemma="so" pos="av" xml:id="A02262-021-b-1920">so</w> <w lemma="pure" pos="av_j" xml:id="A02262-021-b-1930">purely</w> <w lemma="run" pos="vvn" xml:id="A02262-021-b-1940" reg="run">runne</w> <pc xml:id="A02262-021-b-1950">;</pc> </l> <l xml:id="A02262-e109010"> <w lemma="I" pos="pns" xml:id="A02262-021-b-1960">I</w> <w lemma="voluntary" pos="av_j" xml:id="A02262-021-b-1970">voluntarily</w> <w lemma="have" pos="vvb" xml:id="A02262-021-b-1980">have</w> <w lemma="nothing" pos="pi-x" xml:id="A02262-021-b-1990">nothing</w> <w lemma="do" pos="vvn" xml:id="A02262-021-b-2000">done</w> <pc xml:id="A02262-021-b-2010" unit="sentence">.</pc> </l> <pb facs="22" n="36" xml:id="A02262-022-a"/> <l n="215" xml:id="A02262-e109020"> <w lemma="nor" pos="cc-x" xml:id="A02262-022-a-0010">Nor</w> <w lemma="be" pos="vvm" xml:id="A02262-022-a-0020">am</w> <w lemma="I" pos="pns" xml:id="A02262-022-a-0030">I</w> <w lemma="guilty" pos="j" xml:id="A02262-022-a-0040">guilty</w> <pc xml:id="A02262-022-a-0050">,</pc> <w lemma="though" pos="cs" xml:id="A02262-022-a-0060">though</w> <w lemma="he" pos="pns" xml:id="A02262-022-a-0070">he</w> <w lemma="guiltless" pos="j" xml:id="A02262-022-a-0080" reg="guiltless">guiltlesse</w> <w lemma="die" pos="vvb" xml:id="A02262-022-a-0090">die</w> <pc xml:id="A02262-022-a-0100">:</pc> </l> <l xml:id="A02262-e109030"> <w lemma="you" pos="png" xml:id="A02262-022-a-0110">Yours</w> <w lemma="be" pos="vvz" xml:id="A02262-022-a-0120">is</w> <w lemma="the" pos="d" xml:id="A02262-022-a-0130">the</w> <w lemma="crime" pos="n1" xml:id="A02262-022-a-0140">Crime</w> <pc xml:id="A02262-022-a-0150">;</pc> <w lemma="his" pos="po" xml:id="A02262-022-a-0160">his</w> <w lemma="blood" pos="n1" xml:id="A02262-022-a-0170">Blood</w> <w lemma="upon" pos="acp-p" xml:id="A02262-022-a-0180">upon</w> <w lemma="you" pos="pn" xml:id="A02262-022-a-0190">you</w> <w lemma="lie" pos="vvb" xml:id="A02262-022-a-0200">lie</w> <pc xml:id="A02262-022-a-0210" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e109040" who="A02262-jews"> <speaker> <w lemma="Jew" pos="n2-nn" xml:id="A02262-022-a-0220" reg="jews">JEWES</w> <pc xml:id="A02262-022-a-0230" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e109050"> <w lemma="rest" pos="vvb" xml:id="A02262-022-a-0240">Rest</w> <w lemma="thou" pos="pns" xml:id="A02262-022-a-0250">thou</w> <w lemma="secure" pos="j" xml:id="A02262-022-a-0260">secure</w> <pc xml:id="A02262-022-a-0270" unit="sentence">.</pc> <w lemma="if" pos="cs" xml:id="A02262-022-a-0280">If</w> <w lemma="his" pos="po" xml:id="A02262-022-a-0290">his</w> <w lemma="destruction" pos="n1" xml:id="A02262-022-a-0300">destruction</w> <w lemma="shall" pos="vmb" xml:id="A02262-022-a-0310">shall</w> </l> <l xml:id="A02262-e109060"> <w lemma="draw" pos="vvi" xml:id="A02262-022-a-0320">Draw</w> <w lemma="down" pos="acp-av" xml:id="A02262-022-a-0330">down</w> <w lemma="celestial" pos="j" xml:id="A02262-022-a-0340" reg="celestial">celestiall</w> <w lemma="vengeance" pos="n1" xml:id="A02262-022-a-0350">Vengeance</w> <pc xml:id="A02262-022-a-0360">,</pc> <w lemma="let" pos="vvb" xml:id="A02262-022-a-0370">let</w> <w lemma="it" pos="pn" xml:id="A02262-022-a-0380">it</w> <w lemma="fall" pos="n1" xml:id="A02262-022-a-0390">fall</w> </l> <l xml:id="A02262-e109070"> <w lemma="thick" pos="av_j" xml:id="A02262-022-a-0400">Thick</w> <w lemma="on" pos="acp-p" xml:id="A02262-022-a-0410">on</w> <w lemma="our" pos="po" xml:id="A02262-022-a-0420">our</w> <w lemma="head" pos="n2" xml:id="A02262-022-a-0430">heads</w> <pc xml:id="A02262-022-a-0440">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-022-a-0450">in</w> <w lemma="punishment" pos="n1" xml:id="A02262-022-a-0460">punishment</w> <w lemma="renew" pos="vvi" xml:id="A02262-022-a-0470">renew</w> <pc xml:id="A02262-022-a-0480">:</pc> </l> <l n="220" xml:id="A02262-e109080"> <w lemma="and" pos="cc" xml:id="A02262-022-a-0490">And</w> <w lemma="ever" pos="av" xml:id="A02262-022-a-0500">ever</w> <w lemma="our" pos="po" xml:id="A02262-022-a-0510">our</w> <w lemma="disperse" pos="j_vn" xml:id="A02262-022-a-0520">dispersed</w> <w lemma="race" pos="n1" xml:id="A02262-022-a-0530">Race</w> <w lemma="pursue" pos="vvi" xml:id="A02262-022-a-0540">pursue</w> <pc xml:id="A02262-022-a-0550" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e109090" who="A02262-pilate"> <speaker> <w lemma="PILAT." pos="n-ab" xml:id="A02262-022-a-0560">PILAT.</w> <pc xml:id="A02262-022-a-0570" unit="sentence"/> </speaker> <l xml:id="A02262-e109100"> <w lemma="then" pos="av" xml:id="A02262-022-a-0580">Then</w> <w lemma="I" pos="pns" xml:id="A02262-022-a-0590">I</w> <pc xml:id="A02262-022-a-0600">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-022-a-0610">from</w> <w lemma="this" pos="d" xml:id="A02262-022-a-0620">this</w> <w lemma="tribunal" pos="n1" xml:id="A02262-022-a-0630" reg="Tribunal">Tribunall</w> <pc xml:id="A02262-022-a-0640">,</pc> <w lemma="mount" pos="vvn" xml:id="A02262-022-a-0650">mounted</w> <w lemma="on" pos="acp-p" xml:id="A02262-022-a-0660">on</w> </l> <l xml:id="A02262-e109110"> <w lemma="embellish" pos="vvn" xml:id="A02262-022-a-0670" reg="Embellished">Imbellish'd</w> <w lemma="marble" pos="n1" xml:id="A02262-022-a-0680">Marble</w> <pc xml:id="A02262-022-a-0690">,</pc> <w lemma="judgement" pos="n2" xml:id="A02262-022-a-0700">Judgements</w> <w lemma="awful" pos="j" xml:id="A02262-022-a-0710" reg="awful">awfull</w> <w lemma="throne" pos="n1" xml:id="A02262-022-a-0720">Throne</w> <pc xml:id="A02262-022-a-0730">,</pc> </l> <l xml:id="A02262-e109120"> <w lemma="thus" pos="av" xml:id="A02262-022-a-0740">Thus</w> <w lemma="censure" pos="n1" xml:id="A02262-022-a-0750">censure</w> <pc xml:id="A02262-022-a-0760">:</pc> <w lemma="lead" pos="vvb" xml:id="A02262-022-a-0770">Lead</w> <w lemma="he" pos="pno" xml:id="A02262-022-a-0780">him</w> <w lemma="to" pos="acp-p" xml:id="A02262-022-a-0790">to</w> <w lemma="the" pos="d" xml:id="A02262-022-a-0800">the</w> <w lemma="cross" pos="n1" xml:id="A02262-022-a-0810" reg="Cross">Crosse</w> <pc xml:id="A02262-022-a-0820">;</pc> <w lemma="and" pos="cc" xml:id="A02262-022-a-0830">and</w> <w lemma="by" pos="acp-p" xml:id="A02262-022-a-0840">by</w> </l> <l xml:id="A02262-e109130"> <w lemma="a" pos="d" xml:id="A02262-022-a-0850">A</w> <w lemma="servile" pos="j" xml:id="A02262-022-a-0860" reg="servile">servil</w> <w lemma="death" pos="n1" xml:id="A02262-022-a-0870">death</w> <w lemma="let" pos="vvb" xml:id="A02262-022-a-0880">let</w> <w lemma="Judah" pos="n1g-nn" xml:id="A02262-022-a-0890" reg="Judah's">Judahs</w> <w lemma="king" pos="n1" xml:id="A02262-022-a-0900">King</w> <w lemma="there" pos="av" xml:id="A02262-022-a-0910">there</w> <w lemma="die" pos="vvi" xml:id="A02262-022-a-0920" reg="die">dye</w> <pc xml:id="A02262-022-a-0930" unit="sentence">.</pc> </l> </sp> <stage xml:id="A02262-e109140"> <w lemma="chorus" pos="n1" xml:id="A02262-022-a-0940" reg="CHORUS">CHORVS</w> <w lemma="of" pos="acp-p" xml:id="A02262-022-a-0950">OF</w> <w lemma="jewish" pos="j-nn" xml:id="A02262-022-a-0960">JEWISH</w> <w lemma="woman" pos="n2" xml:id="A02262-022-a-0970">WOMEN</w> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-022-a-0980" reg="JESUS">JESVS</w> <pc xml:id="A02262-022-a-0990" unit="sentence">.</pc> </stage> <sp xml:id="A02262-e109150" who="A02262-chorus"> <l n="225" xml:id="A02262-e109160"> <w lemma="we" pos="pns" xml:id="A02262-022-a-1000" reg="WE">VVE</w> <w lemma="all" pos="d" xml:id="A02262-022-a-1010">all</w> <w lemma="deplore" pos="vvi" xml:id="A02262-022-a-1020">deplore</w> <w lemma="thy" pos="po" xml:id="A02262-022-a-1030">thy</w> <w lemma="misery" pos="n2" xml:id="A02262-022-a-1040">miseries</w> <pc xml:id="A02262-022-a-1050">;</pc> </l> <l xml:id="A02262-e109170"> <w lemma="for" pos="acp-p" xml:id="A02262-022-a-1060">For</w> <w lemma="thou" pos="pno" xml:id="A02262-022-a-1070">Thee</w> <w lemma="we" pos="pns" xml:id="A02262-022-a-1080">we</w> <w lemma="beat" pos="vvi" xml:id="A02262-022-a-1090">beat</w> <w lemma="our" pos="po" xml:id="A02262-022-a-1100">our</w> <w lemma="breast" pos="n2" xml:id="A02262-022-a-1110" reg="breasts">brests</w> <pc xml:id="A02262-022-a-1120">;</pc> <w lemma="our" pos="po" xml:id="A02262-022-a-1130">our</w> <w lemma="eye" pos="n2" xml:id="A02262-022-a-1140">eyes</w> </l> <l xml:id="A02262-e109180"> <w lemma="in" pos="acp-p" xml:id="A02262-022-a-1150">In</w> <w lemma="bitter" pos="j" xml:id="A02262-022-a-1160">bitter</w> <w lemma="tear" pos="n2" xml:id="A02262-022-a-1170" reg="tears">teares</w> <w lemma="their" pos="po" xml:id="A02262-022-a-1180">their</w> <w lemma="moisture" pos="n1" xml:id="A02262-022-a-1190" reg="moisture">moysture</w> <w lemma="shed" pos="vvn" xml:id="A02262-022-a-1200">shed</w> <pc xml:id="A02262-022-a-1210">:</pc> </l> <l xml:id="A02262-e109190"> <w lemma="if" pos="cs" xml:id="A02262-022-a-1220">If</w> <w lemma="thou" pos="pns" xml:id="A02262-022-a-1230">thou</w> <w lemma="be" pos="vvb" xml:id="A02262-022-a-1240">be</w> <w lemma="he" pos="pns" xml:id="A02262-022-a-1250">he</w> <w lemma="by" pos="acp-p" xml:id="A02262-022-a-1260">by</w> <w lemma="raven" pos="n2" xml:id="A02262-022-a-1270">Ravens</w> <w lemma="feed" pos="vvn" xml:id="A02262-022-a-1280">fed</w> <pc xml:id="A02262-022-a-1290">,</pc> </l> <l xml:id="A02262-e109200"> <w lemma="aloft" pos="av" xml:id="A02262-022-a-1300">Aloft</w> <w lemma="on" pos="acp-p" xml:id="A02262-022-a-1310">on</w> <w lemma="flame" pos="j_vg" xml:id="A02262-022-a-1320">flaming</w> <w lemma="chariot" pos="n1" xml:id="A02262-022-a-1330" reg="Chariot">Charriot</w> <w lemma="bear" pos="vvn" xml:id="A02262-022-a-1340">born</w> <pc xml:id="A02262-022-a-1350">;</pc> </l> <l n="230" xml:id="A02262-e109210"> <w lemma="yet" pos="av" xml:id="A02262-022-a-1360">Yet</w> <w lemma="will" pos="vmd2" xml:id="A02262-022-a-1370">wouldst</w> <w lemma="to" pos="acp-cs" xml:id="A02262-022-a-1380">to</w> <w lemma="cruel" pos="j" xml:id="A02262-022-a-1390" reg="cruel">cruell</w> <w lemma="lord" pos="n2" xml:id="A02262-022-a-1400">Lords</w> <w lemma="return" pos="vvi" xml:id="A02262-022-a-1410">return</w> <pc xml:id="A02262-022-a-1420">:</pc> </l> <l xml:id="A02262-e109220"> <w lemma="or" pos="cc" xml:id="A02262-022-a-1430">Or</w> <w lemma="that" pos="cs" xml:id="A02262-022-a-1440">that</w> <w lemma="sad" pos="j" xml:id="A02262-022-a-1450">sad</w> <w lemma="bard" pos="n1" xml:id="A02262-022-a-1460">Bard</w> <pc xml:id="A02262-022-a-1470">,</pc> <w lemma="believe" pos="vvd" xml:id="A02262-022-a-1480" reg="believed">believ'd</w> <w lemma="too" pos="av" xml:id="A02262-022-a-1490">too</w> <w lemma="late" pos="av_j" xml:id="A02262-022-a-1500">late</w> <pc xml:id="A02262-022-a-1510">,</pc> </l> <l xml:id="A02262-e109230"> <w lemma="who" pos="crq-r" xml:id="A02262-022-a-1520">Who</w> <w lemma="sing" pos="vvd" xml:id="A02262-022-a-1530">sung</w> <w lemma="his" pos="po" xml:id="A02262-022-a-1540">his</w> <w lemma="country" pos="n2g" xml:id="A02262-022-a-1550" reg="Countries'">Countreys</w> <w lemma="servile" pos="j" xml:id="A02262-022-a-1560" reg="servile">servil</w> <w lemma="fate" pos="n1" xml:id="A02262-022-a-1570">Fate</w> <pc xml:id="A02262-022-a-1580">;</pc> </l> <pb facs="22" n="37" xml:id="A02262-022-b"/> <l xml:id="A02262-e109240"> <w lemma="now" pos="av" xml:id="A02262-022-b-0010">Now</w> <w lemma="come" pos="vvb" xml:id="A02262-022-b-0020">come</w> <w lemma="to" pos="acp-cs" xml:id="A02262-022-b-0030">to</w> <w lemma="sigh" pos="vvi" xml:id="A02262-022-b-0040">sigh</w> <w lemma="her" pos="po" xml:id="A02262-022-b-0050">her</w> <w lemma="destiny" pos="n1" xml:id="A02262-022-b-0060">destiny</w> <pc xml:id="A02262-022-b-0070">,</pc> </l> <l xml:id="A02262-e109250"> <w lemma="a" pos="d" xml:id="A02262-022-b-0080">A</w> <w lemma="like" pos="j" xml:id="A02262-022-b-0090">like</w> <w lemma="unhappy" pos="j" xml:id="A02262-022-b-0100">unhappy</w> <pc xml:id="A02262-022-b-0110">;</pc> <w lemma="twice" pos="av" xml:id="A02262-022-b-0120">twice</w> <w lemma="to" pos="acp-cs" xml:id="A02262-022-b-0130">to</w> <w lemma="die" pos="vvi" xml:id="A02262-022-b-0140" reg="die">dye</w> <pc xml:id="A02262-022-b-0150">:</pc> </l> <l n="235" xml:id="A02262-e109260"> <w lemma="or" pos="cc" xml:id="A02262-022-b-0160">Or</w> <w lemma="he" pos="pns" xml:id="A02262-022-b-0170">he</w> <pc xml:id="A02262-022-b-0180">,</pc> <w lemma="long" pos="av_j" xml:id="A02262-022-b-0190">long</w> <w lemma="nourish" pos="vvn" xml:id="A02262-022-b-0200" reg="nourished">nourish'd</w> <w lemma="in" pos="acp-p" xml:id="A02262-022-b-0210">in</w> <w lemma="the" pos="d" xml:id="A02262-022-b-0220">the</w> <w lemma="wood" pos="n1" xml:id="A02262-022-b-0230">Wood</w> <pc xml:id="A02262-022-b-0240">,</pc> </l> <l xml:id="A02262-e109270"> <w lemma="who" pos="crq-r" xml:id="A02262-022-b-0250">Who</w> <w lemma="late" pos="av_j" xml:id="A02262-022-b-0260">late</w> <w lemma="in" pos="acp-p" xml:id="A02262-022-b-0270">in</w> <w lemma="Jordan" pos="n1g-nn" xml:id="A02262-022-b-0280" reg="Jordan's">Jordans</w> <w lemma="cleanse" pos="vvg" xml:id="A02262-022-b-0290">cleansing</w> <w lemma="flood" pos="n1" xml:id="A02262-022-b-0300">Flood</w> </l> <l xml:id="A02262-e109280"> <w lemma="so" pos="av" xml:id="A02262-022-b-0310">So</w> <w lemma="many" pos="av_d" xml:id="A02262-022-b-0320">many</w> <w lemma="wash" pos="vvn" xml:id="A02262-022-b-0330" reg="washed">wash'd</w> <pc xml:id="A02262-022-b-0340">;</pc> <w lemma="that" pos="cs" xml:id="A02262-022-b-0350">that</w> <w lemma="dare" pos="vvd" xml:id="A02262-022-b-0360">durst</w> <w lemma="reprove" pos="vvi" xml:id="A02262-022-b-0370">reprove</w> </l> <l xml:id="A02262-e109290"> <w lemma="a" pos="d" xml:id="A02262-022-b-0380">A</w> <w lemma="king" pos="n1" xml:id="A02262-022-b-0390">King</w> <w lemma="for" pos="acp-p" xml:id="A02262-022-b-0400">for</w> <w lemma="his" pos="po" xml:id="A02262-022-b-0410">his</w> <w lemma="incestuous" pos="j" xml:id="A02262-022-b-0420" reg="incestuous">incestious</w> <w lemma="love" pos="n1" xml:id="A02262-022-b-0430">love</w> <pc xml:id="A02262-022-b-0440">;</pc> </l> <l xml:id="A02262-e109300"> <w lemma="slay" pos="vvn" xml:id="A02262-022-b-0450">Slain</w> <w lemma="for" pos="acp-p" xml:id="A02262-022-b-0460">for</w> <w lemma="a" pos="d" xml:id="A02262-022-b-0470">a</w> <w lemma="dancer" pos="n1" xml:id="A02262-022-b-0480">Dancer</w> <pc xml:id="A02262-022-b-0490" unit="sentence">.</pc> <w lemma="if" pos="cs" xml:id="A02262-022-b-0500">If</w> <w lemma="the" pos="d" xml:id="A02262-022-b-0510">the</w> <w lemma="same" pos="d" xml:id="A02262-022-b-0520">same</w> <pc xml:id="A02262-022-b-0530">,</pc> </l> <l n="240" xml:id="A02262-e109310"> <w lemma="or" pos="cc" xml:id="A02262-022-b-0540">Or</w> <w lemma="other" pos="pi_d" xml:id="A02262-022-b-0550">other</w> <w lemma="of" pos="acp-p" xml:id="A02262-022-b-0560">of</w> <w lemma="a" pos="d" xml:id="A02262-022-b-0570">an</w> <w lemma="elder" pos="j-c" xml:id="A02262-022-b-0580">elder</w> <w lemma="fame" pos="n1" xml:id="A02262-022-b-0590">fame</w> <pc xml:id="A02262-022-b-0600">,</pc> </l> <l xml:id="A02262-e109320"> <w lemma="send" pos="vvd" xml:id="A02262-022-b-0610">Sent</w> <w lemma="back" pos="av" xml:id="A02262-022-b-0620">back</w> <w lemma="to" pos="acp-p" xml:id="A02262-022-b-0630">to</w> <w lemma="earth" pos="n1" xml:id="A02262-022-b-0640">Earth</w> <pc xml:id="A02262-022-b-0650">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-022-b-0660">in</w> <w lemma="vice" pos="n2" xml:id="A02262-022-b-0670">vices</w> <w lemma="drown" pos="vvn" xml:id="A02262-022-b-0680" reg="drowned">drown'd</w> <pc xml:id="A02262-022-b-0690">,</pc> </l> <l xml:id="A02262-e109330"> <w lemma="to" pos="acp-cs" xml:id="A02262-022-b-0700">To</w> <w lemma="raise" pos="vvi" xml:id="A02262-022-b-0710">raise</w> <w lemma="it" pos="pn" xml:id="A02262-022-b-0720">it</w> <w lemma="from" pos="acp-p" xml:id="A02262-022-b-0730">from</w> <w lemma="that" pos="d" xml:id="A02262-022-b-0740">that</w> <w lemma="dark" pos="j" xml:id="A02262-022-b-0750">dark</w> <w lemma="profound" pos="j" xml:id="A02262-022-b-0760">Profound</w> <pc xml:id="A02262-022-b-0770">;</pc> </l> <l xml:id="A02262-e109340"> <w lemma="it" pos="pn" xml:id="A02262-022-b-0780" type="contract1" reg="'t">'T</w> <w xml:id="A02262-022-b-0780c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="sure" pos="j" xml:id="A02262-022-b-0790">sure</w> <w lemma="thy" pos="po" xml:id="A02262-022-b-0800">thy</w> <w lemma="sanctity" pos="n1" xml:id="A02262-022-b-0810" reg="Sanctity">Sanctitie</w> <w lemma="exceed" pos="vvz" xml:id="A02262-022-b-0820">exceeds</w> <pc xml:id="A02262-022-b-0830">,</pc> </l> <l xml:id="A02262-e109350"> <w lemma="blaze" pos="vvn" xml:id="A02262-022-b-0840" reg="Blazed">Blaz'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-022-b-0850">by</w> <w lemma="thy" pos="po" xml:id="A02262-022-b-0860">thy</w> <w lemma="virtue" pos="n1" xml:id="A02262-022-b-0870" reg="Virtue">Vertue</w> <w lemma="and" pos="cc" xml:id="A02262-022-b-0880">and</w> <w lemma="thy" pos="po" xml:id="A02262-022-b-0890">thy</w> <w lemma="deed" pos="n2" xml:id="A02262-022-b-0900">Deeds</w> <pc xml:id="A02262-022-b-0910" unit="sentence">.</pc> </l> <l n="245" xml:id="A02262-e109360"> <w lemma="o" pos="uh" xml:id="A02262-022-b-0920">O</w> <w lemma="never" pos="av-x" xml:id="A02262-022-b-0930">never</w> <w lemma="more" pos="av-c_d" xml:id="A02262-022-b-0940">more</w> <pc xml:id="A02262-022-b-0950">,</pc> <w lemma="ring" pos="vvn" xml:id="A02262-022-b-0960" reg="ringed">ring'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-022-b-0970">with</w> <w lemma="a" pos="d" xml:id="A02262-022-b-0980">a</w> <w lemma="throng" pos="n1" xml:id="A02262-022-b-0990">Throng</w> </l> <l xml:id="A02262-e109370"> <w lemma="of" pos="acp-p" xml:id="A02262-022-b-1000">Of</w> <w lemma="follower" pos="n2" xml:id="A02262-022-b-1010">Followers</w> <pc xml:id="A02262-022-b-1020">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-022-b-1030">shall</w> <w lemma="thy" pos="po" xml:id="A02262-022-b-1040">thy</w> <w lemma="sacred" pos="j" xml:id="A02262-022-b-1050">sacred</w> <w lemma="tongue" pos="n1" xml:id="A02262-022-b-1060">tongue</w> </l> <l xml:id="A02262-e109380"> <w lemma="inform" pos="vvb" xml:id="A02262-022-b-1070" reg="Inform">Informe</w> <w lemma="our" pos="po" xml:id="A02262-022-b-1080">our</w> <w lemma="action" pos="n2" xml:id="A02262-022-b-1090">Actions</w> <pc xml:id="A02262-022-b-1100">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-022-b-1110">nor</w> <w lemma="the" pos="d" xml:id="A02262-022-b-1120">the</w> <w lemma="way" pos="n1" xml:id="A02262-022-b-1130">way</w> </l> <l xml:id="A02262-e109390"> <w lemma="to" pos="acp-p" xml:id="A02262-022-b-1140">To</w> <w lemma="heaven" pos="n1" xml:id="A02262-022-b-1150">Heaven</w> <pc xml:id="A02262-022-b-1160">,</pc> <w lemma="and" pos="cc" xml:id="A02262-022-b-1170">and</w> <w lemma="heavenly" pos="j" xml:id="A02262-022-b-1180">heavenly</w> <w lemma="joy" pos="n2" xml:id="A02262-022-b-1190" reg="joys">joyes</w> <pc xml:id="A02262-022-b-1200">,</pc> <w lemma="display" pos="vvb" xml:id="A02262-022-b-1210">display</w> <pc xml:id="A02262-022-b-1220" unit="sentence">!</pc> </l> <l xml:id="A02262-e109400"> <w lemma="the" pos="d" xml:id="A02262-022-b-1230">The</w> <w lemma="blind" pos="j" xml:id="A02262-022-b-1240">Blind</w> <pc xml:id="A02262-022-b-1250">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-022-b-1260">who</w> <w lemma="now" pos="av" xml:id="A02262-022-b-1270">now</w> <w lemma="the" pos="d" xml:id="A02262-022-b-1280">the</w> <w lemma="unknown" pos="j" xml:id="A02262-022-b-1290">unknown</w> <w lemma="light" pos="n1" xml:id="A02262-022-b-1300">light</w> </l> <l n="250" xml:id="A02262-e109410"> <w lemma="behold" pos="vvz" xml:id="A02262-022-b-1310">Beholds</w> <pc xml:id="A02262-022-b-1320">,</pc> <w lemma="scarce" pos="av_j" xml:id="A02262-022-b-1330">scarce</w> <w lemma="trust" pos="vvg" xml:id="A02262-022-b-1340">trusting</w> <w lemma="his" pos="po" xml:id="A02262-022-b-1350">his</w> <w lemma="own" pos="d" xml:id="A02262-022-b-1360">own</w> <w lemma="sight" pos="n1" xml:id="A02262-022-b-1370">sight</w> <pc xml:id="A02262-022-b-1380">,</pc> </l> <l xml:id="A02262-e109420"> <w lemma="thy" pos="po" xml:id="A02262-022-b-1390">Thy</w> <w lemma="gift" pos="n1" xml:id="A02262-022-b-1400">gift</w> <pc xml:id="A02262-022-b-1410">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-022-b-1420">shall</w> <w lemma="not" pos="xx" xml:id="A02262-022-b-1430">not</w> <w lemma="the" pos="d" xml:id="A02262-022-b-1440">the</w> <w lemma="giver" pos="n1" xml:id="A02262-022-b-1450">Giver</w> <w lemma="see" pos="vvb" xml:id="A02262-022-b-1460">see</w> <pc xml:id="A02262-022-b-1470" unit="sentence">.</pc> </l> <l xml:id="A02262-e109430"> <w lemma="those" pos="d" xml:id="A02262-022-b-1480">Those</w> <w lemma="malady" pos="n2" xml:id="A02262-022-b-1490">maladies</w> <pc xml:id="A02262-022-b-1500">,</pc> <w lemma="subdue" pos="vvn" xml:id="A02262-022-b-1510" reg="subdued">subdu'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-022-b-1520">by</w> <w lemma="thou" pos="pno" xml:id="A02262-022-b-1530">thee</w> <pc xml:id="A02262-022-b-1540">,</pc> </l> <l xml:id="A02262-e109440"> <w lemma="which" pos="crq-r" xml:id="A02262-022-b-1550">Which</w> <w lemma="powerful" pos="j" xml:id="A02262-022-b-1560" reg="powerful">powerfull</w> <w lemma="art" pos="n1" xml:id="A02262-022-b-1570">Art</w> <w lemma="and" pos="cc" xml:id="A02262-022-b-1580">and</w> <w lemma="herb" pos="n2" xml:id="A02262-022-b-1590" reg="Herbs">Hearbs</w> <w lemma="defy" pos="vvb" xml:id="A02262-022-b-1600" reg="defy">desie</w> <pc xml:id="A02262-022-b-1610">,</pc> </l> <l xml:id="A02262-e109450"> <w lemma="no" pos="av-x_d" xml:id="A02262-022-b-1620">No</w> <w lemma="more" pos="av-c_d" xml:id="A02262-022-b-1630">more</w> <w lemma="thy" pos="po" xml:id="A02262-022-b-1640">thy</w> <w lemma="sovereign" pos="j" xml:id="A02262-022-b-1650" reg="sovereign">soveraign</w> <w lemma="touch" pos="n1" xml:id="A02262-022-b-1660">Touch</w> <w lemma="shall" pos="vmb" xml:id="A02262-022-b-1670">shall</w> <w lemma="fly" pos="vvi" xml:id="A02262-022-b-1680">fly</w> <pc xml:id="A02262-022-b-1690" unit="sentence">.</pc> </l> <l n="255" xml:id="A02262-e109460"> <w lemma="nor" pos="cc-x" xml:id="A02262-022-b-1700">Nor</w> <w lemma="loaf" pos="n2" xml:id="A02262-022-b-1710">Loaves</w> <pc xml:id="A02262-022-b-1720">,</pc> <w lemma="so" pos="av" xml:id="A02262-022-b-1730">so</w> <w lemma="tacit" pos="av_j" xml:id="A02262-022-b-1740" reg="tacitly">tacidly</w> <w lemma="increase" pos="vvn" xml:id="A02262-022-b-1750" reg="increased">increast</w> <pc xml:id="A02262-022-b-1760">,</pc> </l> <l xml:id="A02262-e109470"> <w lemma="again" pos="av" xml:id="A02262-022-b-1770" reg="Again">Againe</w> <w lemma="so" pos="av" xml:id="A02262-022-b-1780">so</w> <w lemma="many" pos="d" xml:id="A02262-022-b-1790">many</w> <w lemma="thousand" pos="crd" xml:id="A02262-022-b-1800">thousands</w> <w lemma="feast" pos="n1" xml:id="A02262-022-b-1810">feast</w> <pc xml:id="A02262-022-b-1820" unit="sentence">.</pc> </l> <l xml:id="A02262-e109480"> <w lemma="thou" pos="pns" xml:id="A02262-022-b-1830">Thou</w> <w lemma="rule" pos="n1" xml:id="A02262-022-b-1840">Rule</w> <w lemma="of" pos="acp-p" xml:id="A02262-022-b-1850">of</w> <w lemma="life" pos="n1g" xml:id="A02262-022-b-1860" reg="Life's">Lifes</w> <w lemma="perfection" pos="n1" xml:id="A02262-022-b-1870">Perfection</w> <pc xml:id="A02262-022-b-1880">,</pc> </l> <l xml:id="A02262-e109490"> <w lemma="by" pos="acp-p" xml:id="A02262-022-b-1890">By</w> <w lemma="practice" pos="n1" xml:id="A02262-022-b-1900">Practice</w> <pc xml:id="A02262-022-b-1910">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-022-b-1920">as</w> <w lemma="by" pos="acp-p" xml:id="A02262-022-b-1930">by</w> <w lemma="precept" pos="n1" xml:id="A02262-022-b-1940">Precept</w> <pc xml:id="A02262-022-b-1950">,</pc> <w lemma="show" pos="vvn" xml:id="A02262-022-b-1960">shown</w> <pc xml:id="A02262-022-b-1970">;</pc> </l> <pb facs="23" n="38" xml:id="A02262-023-a"/> <l xml:id="A02262-e109500"> <w lemma="late" pos="av_j" xml:id="A02262-023-a-0010">Late</w> <w lemma="hem" pos="vvn" xml:id="A02262-023-a-0020" reg="hemmed">hemb'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-023-a-0030">with</w> <w lemma="auditor" pos="n2" xml:id="A02262-023-a-0040">Auditors</w> <pc xml:id="A02262-023-a-0050">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-023-a-0060">whose</w> <w lemma="store" pos="n1" xml:id="A02262-023-a-0070">store</w> </l> <l n="260" xml:id="A02262-e109510"> <w lemma="encumber" pos="vvd" xml:id="A02262-023-a-0080" reg="Encumbered">Incumbred</w> <w lemma="the" pos="d" xml:id="A02262-023-a-0090">the</w> <w lemma="too-narrow" pos="j" xml:id="A02262-023-a-0100">too-narrow</w> <w lemma="shore" pos="n1" xml:id="A02262-023-a-0110">Shore</w> <pc xml:id="A02262-023-a-0120">,</pc> </l> <l xml:id="A02262-e109520"> <w lemma="the" pos="d" xml:id="A02262-023-a-0130">The</w> <w lemma="mountain" pos="n2" xml:id="A02262-023-a-0140">Mountains</w> <w lemma="cover" pos="vvn" xml:id="A02262-023-a-0150" reg="covered">cover'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-023-a-0160">with</w> <w lemma="their" pos="po" xml:id="A02262-023-a-0170">their</w> <w lemma="press" pos="n1" xml:id="A02262-023-a-0180" reg="Press">Preasse</w> <pc xml:id="A02262-023-a-0190">,</pc> </l> <l xml:id="A02262-e109530"> <w lemma="the" pos="d" xml:id="A02262-023-a-0200">The</w> <w lemma="mountain" pos="n2" xml:id="A02262-023-a-0210">Mountains</w> <w lemma="then" pos="av" xml:id="A02262-023-a-0220">then</w> <w lemma="their" pos="po" xml:id="A02262-023-a-0230">their</w> <w lemma="people" pos="n1" xml:id="A02262-023-a-0240">People</w> <w lemma="less" pos="av-c_d" xml:id="A02262-023-a-0250" reg="less">lesse</w> <pc xml:id="A02262-023-a-0260">;</pc> </l> <l xml:id="A02262-e109540"> <w lemma="for" pos="acp-p" xml:id="A02262-023-a-0270">For</w> <w lemma="who" pos="crq-ro" xml:id="A02262-023-a-0280">whom</w> <w lemma="our" pos="po" xml:id="A02262-023-a-0290">our</w> <w lemma="youth" pos="n2" xml:id="A02262-023-a-0300">Youths</w> <w lemma="their" pos="po" xml:id="A02262-023-a-0310">their</w> <w lemma="garment" pos="n2" xml:id="A02262-023-a-0320">garments</w> <w lemma="strew" pos="vvb" xml:id="A02262-023-a-0330">strew</w> <pc xml:id="A02262-023-a-0340">,</pc> </l> <l xml:id="A02262-e109550"> <w lemma="victorious" pos="j" xml:id="A02262-023-a-0350">Victorious</w> <w lemma="bough" pos="n2" xml:id="A02262-023-a-0360">Boughs</w> <w lemma="before" pos="acp-p" xml:id="A02262-023-a-0370">before</w> <w lemma="thou" pos="pno" xml:id="A02262-023-a-0380">thee</w> <w lemma="throw" pos="vvd" xml:id="A02262-023-a-0390">threw</w> <pc xml:id="A02262-023-a-0400">,</pc> </l> <l n="265" xml:id="A02262-e109560"> <w lemma="while" pos="cs" xml:id="A02262-023-a-0410">While</w> <w lemma="thou" pos="pns" xml:id="A02262-023-a-0420">thou</w> <w lemma="in" pos="acp-p" xml:id="A02262-023-a-0430">in</w> <w lemma="triumph" pos="n1" xml:id="A02262-023-a-0440">Triumph</w> <w lemma="ride" pos="vv2" xml:id="A02262-023-a-0450">rid'st</w> <w lemma="along" pos="acp-p" xml:id="A02262-023-a-0460">along</w> <pc xml:id="A02262-023-a-0470">,</pc> </l> <l xml:id="A02262-e109570"> <w lemma="salute" pos="vvn" xml:id="A02262-023-a-0480">Saluted</w> <w lemma="with" pos="acp-p" xml:id="A02262-023-a-0490">with</w> <w lemma="a" pos="d" xml:id="A02262-023-a-0500">a</w> <w lemma="joyful" pos="j" xml:id="A02262-023-a-0510" reg="joyful">joyfull</w> <w lemma="song" pos="n1" xml:id="A02262-023-a-0520">Song</w> <pc xml:id="A02262-023-a-0530">:</pc> </l> <l xml:id="A02262-e109580"> <w lemma="now" pos="av" xml:id="A02262-023-a-0540">Now</w> <pc xml:id="A02262-023-a-0550">,</pc> <w lemma="see" pos="vvb" xml:id="A02262-023-a-0560">see</w> <w lemma="what" pos="crq-r" xml:id="A02262-023-a-0570">what</w> <w lemma="change" pos="n1" xml:id="A02262-023-a-0580">change</w> <w lemma="from" pos="acp-p" xml:id="A02262-023-a-0590">from</w> <w lemma="fortune" pos="n1" xml:id="A02262-023-a-0600">Fortune</w> <w lemma="spring" pos="vvz" xml:id="A02262-023-a-0610">springs</w> <pc xml:id="A02262-023-a-0620" unit="sentence">!</pc> </l> <l xml:id="A02262-e109590"> <w lemma="o" pos="uh" xml:id="A02262-023-a-0630">O</w> <w lemma="dire" pos="j" xml:id="A02262-023-a-0640">dire</w> <w lemma="vicissitude" pos="n1" xml:id="A02262-023-a-0650">Vicissitude</w> <w lemma="of" pos="acp-p" xml:id="A02262-023-a-0660">of</w> <w lemma="thing" pos="n2" xml:id="A02262-023-a-0670">Things</w> <pc xml:id="A02262-023-a-0680" unit="sentence">!</pc> </l> <l xml:id="A02262-e109600"> <w lemma="betray" pos="vvn" xml:id="A02262-023-a-0690" reg="Betrayed">Betray'd</w> <pc xml:id="A02262-023-a-0700">,</pc> <w lemma="abandon" pos="vvn" xml:id="A02262-023-a-0710" reg="abandoned">abandon'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-023-a-0720">by</w> <w lemma="thy" pos="po" xml:id="A02262-023-a-0730">thy</w> <w lemma="own" pos="d" xml:id="A02262-023-a-0740" reg="own">owne</w> <pc xml:id="A02262-023-a-0750">;</pc> </l> <l n="270" xml:id="A02262-e109610"> <w lemma="drag" pos="vvn" xml:id="A02262-023-a-0760" reg="Dragged">Drag'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-023-a-0770">by</w> <w lemma="thy" pos="po" xml:id="A02262-023-a-0780">thy</w> <w lemma="foe" pos="n2" xml:id="A02262-023-a-0790">Foes</w> <pc xml:id="A02262-023-a-0800">,</pc> <w lemma="oppose" pos="vvn" xml:id="A02262-023-a-0810" reg="opposed">oppos'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-023-a-0820">by</w> <w lemma="none" pos="pi-x" xml:id="A02262-023-a-0830">none</w> <pc xml:id="A02262-023-a-0840" unit="sentence">.</pc> </l> <l xml:id="A02262-e109620"> <w lemma="thou" pos="pns" xml:id="A02262-023-a-0850">Thou</w> <w lemma="hope" pos="n1" xml:id="A02262-023-a-0860">hope</w> <w lemma="of" pos="acp-p" xml:id="A02262-023-a-0870">of</w> <w lemma="our" pos="po" xml:id="A02262-023-a-0880">our</w> <w lemma="afflict" pos="j_vn" xml:id="A02262-023-a-0890">afflicted</w> <w lemma="state" pos="n1" xml:id="A02262-023-a-0900">state</w> <pc xml:id="A02262-023-a-0910">,</pc> </l> <l xml:id="A02262-e109630"> <w lemma="thou" pos="pns" xml:id="A02262-023-a-0920">Thou</w> <w lemma="balm" pos="n1" xml:id="A02262-023-a-0930" reg="Balm">Balme</w> <w lemma="of" pos="acp-p" xml:id="A02262-023-a-0940">of</w> <w lemma="life" pos="n1" xml:id="A02262-023-a-0950">Life</w> <pc xml:id="A02262-023-a-0960">,</pc> <w lemma="and" pos="cc" xml:id="A02262-023-a-0970">and</w> <w lemma="lord" pos="n1" xml:id="A02262-023-a-0980">Lord</w> <w lemma="of" pos="acp-p" xml:id="A02262-023-a-0990">of</w> <w lemma="fate" pos="n1" xml:id="A02262-023-a-1000">Fate</w> <pc xml:id="A02262-023-a-1010">;</pc> </l> <l xml:id="A02262-e109640"> <w lemma="not" pos="xx" xml:id="A02262-023-a-1020">Not</w> <w lemma="erst" pos="av" xml:id="A02262-023-a-1030">erst</w> <w lemma="to" pos="acp-p" xml:id="A02262-023-a-1040">to</w> <w lemma="such" pos="d" xml:id="A02262-023-a-1050">such</w> <w lemma="unworthy" pos="j" xml:id="A02262-023-a-1060">unworthy</w> <w lemma="band" pos="n2" xml:id="A02262-023-a-1070">bands</w> </l> <l xml:id="A02262-e109650"> <w lemma="do" pos="vvd2" xml:id="A02262-023-a-1080" reg="Didst">Did'st</w> <w lemma="thou" pos="pns" xml:id="A02262-023-a-1090">thou</w> <w lemma="submit" pos="vvi" xml:id="A02262-023-a-1100">submit</w> <w lemma="thy" pos="po" xml:id="A02262-023-a-1110">thy</w> <w lemma="powerful" pos="j" xml:id="A02262-023-a-1120" reg="powerful">powerfull</w> <w lemma="hand" pos="n2" xml:id="A02262-023-a-1130">Hands</w> <pc xml:id="A02262-023-a-1140" unit="sentence">.</pc> </l> <l n="275" xml:id="A02262-e109660"> <w lemma="Lo" pos="uh" xml:id="A02262-023-a-1150">Lo</w> <pc xml:id="A02262-023-a-1160">,</pc> <w lemma="he" pos="pns" xml:id="A02262-023-a-1170">he</w> <w lemma="who" pos="crq-r" xml:id="A02262-023-a-1180">who</w> <w lemma="give" pos="vvd" xml:id="A02262-023-a-1190">gave</w> <w lemma="the" pos="d" xml:id="A02262-023-a-1200">the</w> <w lemma="dumb" pos="j" xml:id="A02262-023-a-1210" reg="dumb">dumbe</w> <w lemma="a" pos="d" xml:id="A02262-023-a-1220">a</w> <w lemma="tongue" pos="n1" xml:id="A02262-023-a-1230">tongue</w> <pc xml:id="A02262-023-a-1240">,</pc> </l> <l xml:id="A02262-e109670"> <w lemma="with" pos="acp-p" xml:id="A02262-023-a-1250">With</w> <w lemma="patient" pos="j" xml:id="A02262-023-a-1260">patient</w> <w lemma="silence" pos="n1" xml:id="A02262-023-a-1270">silence</w> <w lemma="bear" pos="vvz" xml:id="A02262-023-a-1280">bears</w> <w lemma="his" pos="po" xml:id="A02262-023-a-1290">his</w> <w lemma="wrong" pos="j" xml:id="A02262-023-a-1300">wrong</w> <pc xml:id="A02262-023-a-1310" unit="sentence">!</pc> </l> <l xml:id="A02262-e109680"> <w lemma="the" pos="d" xml:id="A02262-023-a-1320">The</w> <w lemma="soldier" pos="n1" xml:id="A02262-023-a-1330" reg="Soldier">Souldier</w> <pc xml:id="A02262-023-a-1340">,</pc> <w lemma="ah" pos="uh" xml:id="A02262-023-a-1350">ah</w> <pc xml:id="A02262-023-a-1360">!</pc> <w lemma="renew" pos="vvz" xml:id="A02262-023-a-1370">renews</w> <w lemma="his" pos="po" xml:id="A02262-023-a-1380">his</w> <w lemma="blow" pos="n2" xml:id="A02262-023-a-1390">blows</w> <pc xml:id="A02262-023-a-1400">;</pc> </l> <l xml:id="A02262-e109690"> <w lemma="the" pos="d" xml:id="A02262-023-a-1410">The</w> <w lemma="whip" pos="n1" xml:id="A02262-023-a-1420">whip</w> <w lemma="new-opened" pos="j" xml:id="A02262-023-a-1430" reg="new-opened">new-op'ned</w> <w lemma="furrow" pos="n2" xml:id="A02262-023-a-1440">furrows</w> <w lemma="show" pos="vvz" xml:id="A02262-023-a-1450">shows</w> <pc xml:id="A02262-023-a-1460">,</pc> </l> <l xml:id="A02262-e109700"> <w lemma="which" pos="crq-r" xml:id="A02262-023-a-1470">Which</w> <w lemma="now" pos="av" xml:id="A02262-023-a-1480">now</w> <w lemma="in" pos="acp-p" xml:id="A02262-023-a-1490">in</w> <w lemma="angry" pos="j" xml:id="A02262-023-a-1500">angry</w> <w lemma="tumour" pos="n2" xml:id="A02262-023-a-1510" reg="tumours">tumors</w> <w lemma="swell" pos="vvb" xml:id="A02262-023-a-1520" reg="swell">swel</w> <pc xml:id="A02262-023-a-1530">:</pc> </l> <l n="280" xml:id="A02262-e109710"> <w lemma="to" pos="acp-cs" xml:id="A02262-023-a-1540">To</w> <w lemma="we" pos="pno" xml:id="A02262-023-a-1550">us</w> <w lemma="their" pos="po" xml:id="A02262-023-a-1560">their</w> <w lemma="wrath" pos="n1" xml:id="A02262-023-a-1570">wrath</w> <w lemma="the" pos="d" xml:id="A02262-023-a-1580">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-023-a-1590">Romans</w> <w lemma="sell" pos="vvd" xml:id="A02262-023-a-1600" reg="sold">sel</w> <pc xml:id="A02262-023-a-1610" unit="sentence">.</pc> </l> <l xml:id="A02262-e109720"> <w lemma="Lo" pos="uh" xml:id="A02262-023-a-1620">Lo</w> <pc xml:id="A02262-023-a-1630">,</pc> <w lemma="how" pos="crq-cs" xml:id="A02262-023-a-1640">how</w> <w lemma="his" pos="po" xml:id="A02262-023-a-1650">his</w> <w lemma="member" pos="n2" xml:id="A02262-023-a-1660">members</w> <w lemma="flow" pos="vvb" xml:id="A02262-023-a-1670">flow</w> <pc xml:id="A02262-023-a-1680">!</pc> <w lemma="the" pos="d" xml:id="A02262-023-a-1690">the</w> <w lemma="smart" pos="n1" xml:id="A02262-023-a-1700">smart</w> </l> <l xml:id="A02262-e109730"> <w lemma="confine" pos="vvn" xml:id="A02262-023-a-1710" reg="Confined">Confin'd</w> <w lemma="to" pos="acp-p" xml:id="A02262-023-a-1720">to</w> <w lemma="no" pos="d-x" xml:id="A02262-023-a-1730">no</w> <w lemma="particular" pos="j" xml:id="A02262-023-a-1740">particular</w> <w lemma="part" pos="n1" xml:id="A02262-023-a-1750">part</w> <pc xml:id="A02262-023-a-1760">:</pc> </l> <l xml:id="A02262-e109740"> <w lemma="his" pos="po" xml:id="A02262-023-a-1770">His</w> <w lemma="stripe" pos="n2" xml:id="A02262-023-a-1780">stripes</w> <pc xml:id="A02262-023-a-1790">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-023-a-1800">which</w> <w lemma="make" pos="vvb" xml:id="A02262-023-a-1810">make</w> <w lemma="all" pos="d" xml:id="A02262-023-a-1820">all</w> <w lemma="but" pos="acp-p" xml:id="A02262-023-a-1830">but</w> <w lemma="one" pos="crd" xml:id="A02262-023-a-1840">one</w> <w lemma="sore" pos="n1" xml:id="A02262-023-a-1850">sore</w> <pc xml:id="A02262-023-a-1860">,</pc> </l> <l xml:id="A02262-e109750"> <w lemma="run" pos="vvn" xml:id="A02262-023-a-1870">Run</w> <w lemma="in" pos="acp-p" xml:id="A02262-023-a-1880">in</w> <w lemma="confuse" pos="j_vn" xml:id="A02262-023-a-1890">confused</w> <w lemma="stream" pos="n2" xml:id="A02262-023-a-1900" reg="streams">streames</w> <w lemma="of" pos="acp-p" xml:id="A02262-023-a-1910">of</w> <w lemma="gore" pos="n1" xml:id="A02262-023-a-1920">gore</w> <pc xml:id="A02262-023-a-1930" unit="sentence">.</pc> </l> <pb facs="23" n="39" xml:id="A02262-023-b"/> <l n="285" xml:id="A02262-e109760"> <w lemma="be" pos="vv2" xml:id="A02262-023-b-0010">Art</w> <w lemma="thou" pos="pns" xml:id="A02262-023-b-0020">thou</w> <w lemma="the" pos="d" xml:id="A02262-023-b-0030">the</w> <w lemma="slave" pos="n1" xml:id="A02262-023-b-0040">Slave</w> <w lemma="of" pos="acp-p" xml:id="A02262-023-b-0050">of</w> <w lemma="thy" pos="po" xml:id="A02262-023-b-0060">thy</w> <w lemma="own" pos="d" xml:id="A02262-023-b-0070" reg="own">owne</w> <w lemma="fate" pos="n1" xml:id="A02262-023-b-0080">Fate</w> <pc xml:id="A02262-023-b-0090">,</pc> </l> <l xml:id="A02262-e109770"> <w lemma="to" pos="acp-cs" xml:id="A02262-023-b-0100">To</w> <w lemma="bear" pos="vvi" xml:id="A02262-023-b-0110" reg="bear">beare</w> <w lemma="thy" pos="po" xml:id="A02262-023-b-0120">thy</w> <w lemma="torment" pos="n2" xml:id="A02262-023-b-0130">torments</w> <w lemma="curse" pos="j_vn" xml:id="A02262-023-b-0140">cursed</w> <w lemma="weight" pos="n1" xml:id="A02262-023-b-0150" reg="weight">waight</w> <pc xml:id="A02262-023-b-0160" unit="sentence">?</pc> </l> <l xml:id="A02262-e109780"> <w lemma="what" pos="crq-q" xml:id="A02262-023-b-0170">What</w> <w lemma="Arab" pos="n1-nn" xml:id="A02262-023-b-0180">Arab</w> <pc xml:id="A02262-023-b-0190">,</pc> <w lemma="though" pos="cs" xml:id="A02262-023-b-0200">though</w> <w lemma="he" pos="pns" xml:id="A02262-023-b-0210">he</w> <w lemma="wild" pos="av_j" xml:id="A02262-023-b-0220">wildly</w> <w lemma="stray" pos="vvi" xml:id="A02262-023-b-0230">stray</w> </l> <l xml:id="A02262-e109790"> <w lemma="in" pos="acp-p" xml:id="A02262-023-b-0240">In</w> <w lemma="wander" pos="j_vg" xml:id="A02262-023-b-0250" reg="wand'ring">wandring</w> <w lemma="tent" pos="n2" xml:id="A02262-023-b-0260">Tents</w> <pc xml:id="A02262-023-b-0270">,</pc> <w lemma="and" pos="cc" xml:id="A02262-023-b-0280">and</w> <w lemma="live" pos="vvi" xml:id="A02262-023-b-0290">live</w> <w lemma="by" pos="acp-p" xml:id="A02262-023-b-0300">by</w> <w lemma="prey" pos="n1" xml:id="A02262-023-b-0310">prey</w> <pc xml:id="A02262-023-b-0320">;</pc> </l> <l xml:id="A02262-e109800"> <w lemma="or" pos="cc" xml:id="A02262-023-b-0330">Or</w> <w lemma="Cyclops" pos="n1-nn" xml:id="A02262-023-b-0340">Cyclop</w> <pc xml:id="A02262-023-b-0350">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-023-b-0360">who</w> <w lemma="no" pos="d-x" xml:id="A02262-023-b-0370">no</w> <w lemma="pity" pos="n1" xml:id="A02262-023-b-0380" reg="pity">pitty</w> <w lemma="know" pos="vvz" xml:id="A02262-023-b-0390" reg="knows">knowes</w> <pc xml:id="A02262-023-b-0400">,</pc> </l> <l n="290" xml:id="A02262-e109810"> <w lemma="will" pos="vmd" xml:id="A02262-023-b-0410">Would</w> <w lemma="such" pos="d" xml:id="A02262-023-b-0420">such</w> <w lemma="a" pos="d" xml:id="A02262-023-b-0430">a</w> <w lemma="cruel" pos="j" xml:id="A02262-023-b-0440">cruel</w> <w lemma="task" pos="n1" xml:id="A02262-023-b-0450">task</w> <w lemma="impose" pos="vvi" xml:id="A02262-023-b-0460">impose</w> <pc xml:id="A02262-023-b-0470" unit="sentence">?</pc> </l> <l xml:id="A02262-e109820"> <w lemma="o" pos="uh" xml:id="A02262-023-b-0480">O</w> <w lemma="that" pos="cs" xml:id="A02262-023-b-0490">that</w> <w lemma="the" pos="d" xml:id="A02262-023-b-0500">the</w> <w lemma="fatal" pos="j" xml:id="A02262-023-b-0510" reg="fatal">fatall</w> <w lemma="pressure" pos="n1" xml:id="A02262-023-b-0520">pressure</w> <w lemma="may" pos="vmd" xml:id="A02262-023-b-0530">might</w> </l> <l xml:id="A02262-e109830"> <w lemma="sink" pos="vvi" xml:id="A02262-023-b-0540" reg="Sink">Sinke</w> <w lemma="thou" pos="pno" xml:id="A02262-023-b-0550">thee</w> <w lemma="to" pos="acp-p" xml:id="A02262-023-b-0560">to</w> <w lemma="earth" pos="n1" xml:id="A02262-023-b-0570">Earth</w> <pc xml:id="A02262-023-b-0580">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-023-b-0590">nor</w> <w lemma="weigh" pos="vvb" xml:id="A02262-023-b-0600">weigh</w> <w lemma="more" pos="d-c" xml:id="A02262-023-b-0610">more</w> <w lemma="light" pos="n1" xml:id="A02262-023-b-0620">light</w> </l> <l xml:id="A02262-e109840"> <w lemma="than" pos="cs" xml:id="A02262-023-b-0630" reg="Than">Then</w> <w lemma="death" pos="n1" xml:id="A02262-023-b-0640">Death</w> <w lemma="upon" pos="acp-p" xml:id="A02262-023-b-0650">upon</w> <w lemma="thou" pos="pno" xml:id="A02262-023-b-0660">thee</w> <pc xml:id="A02262-023-b-0670">;</pc> <w lemma="that" pos="d" xml:id="A02262-023-b-0680">that</w> <w lemma="thy" pos="po" xml:id="A02262-023-b-0690">thy</w> <w lemma="weak" pos="j" xml:id="A02262-023-b-0700" reg="weak">weake</w> </l> <l xml:id="A02262-e109850"> <w lemma="untwist" pos="vvn" xml:id="A02262-023-b-0710" reg="Untwisted">Vntwisted</w> <w lemma="thread" pos="n1" xml:id="A02262-023-b-0720">thread</w> <w lemma="of" pos="acp-p" xml:id="A02262-023-b-0730">of</w> <w lemma="life" pos="n1" xml:id="A02262-023-b-0740">life</w> <w lemma="may" pos="vmd" xml:id="A02262-023-b-0750">might</w> <w lemma="break" pos="vvi" xml:id="A02262-023-b-0760" reg="break">breake</w> <pc xml:id="A02262-023-b-0770" unit="sentence">!</pc> </l> <l n="295" xml:id="A02262-e109860"> <w lemma="it" pos="pn" xml:id="A02262-023-b-0780">It</w> <w lemma="be" pos="vvd" xml:id="A02262-023-b-0790">were</w> <w lemma="a" pos="d" xml:id="A02262-023-b-0800">a</w> <w lemma="blessing" pos="n1" xml:id="A02262-023-b-0810">blessing</w> <w lemma="so" pos="av" xml:id="A02262-023-b-0820">so</w> <w lemma="to" pos="acp-cs" xml:id="A02262-023-b-0830">to</w> <w lemma="die" pos="vvi" xml:id="A02262-023-b-0840" reg="die">dye</w> <pc xml:id="A02262-023-b-0850">:</pc> </l> <l xml:id="A02262-e109870"> <w lemma="but" pos="acp-cc" xml:id="A02262-023-b-0860">But</w> <w lemma="oh" pos="uh" xml:id="A02262-023-b-0870" reg="Oh">O</w> <w lemma="for" pos="acp-p" xml:id="A02262-023-b-0880">for</w> <w lemma="how" pos="crq-q" xml:id="A02262-023-b-0890">how</w> <w lemma="great" pos="j" xml:id="A02262-023-b-0900">great</w> <w lemma="cruelty" pos="n1" xml:id="A02262-023-b-0910">cruelty</w> </l> <l xml:id="A02262-e109880"> <w lemma="be" pos="vv2" xml:id="A02262-023-b-0920">Art</w> <w lemma="thou" pos="pns" xml:id="A02262-023-b-0930">thou</w> <w lemma="reserve" pos="vvn" xml:id="A02262-023-b-0940" reg="reserved">reserv'd</w> <pc xml:id="A02262-023-b-0950">!</pc> <w lemma="the" pos="d" xml:id="A02262-023-b-0960">the</w> <w lemma="cross" pos="n1" xml:id="A02262-023-b-0970" reg="Cross">Crosse</w> <w lemma="thou" pos="pns" xml:id="A02262-023-b-0980">thou</w> <w lemma="now" pos="av" xml:id="A02262-023-b-0990">now</w> </l> <l xml:id="A02262-e109890"> <w lemma="support" pos="vv2" xml:id="A02262-023-b-1000">Support'st</w> <pc xml:id="A02262-023-b-1010">,</pc> <w lemma="must" pos="vmb" xml:id="A02262-023-b-1020">must</w> <w lemma="with" pos="acp-p" xml:id="A02262-023-b-1030">with</w> <w lemma="thy" pos="po" xml:id="A02262-023-b-1040">thy</w> <w lemma="burden" pos="n1" xml:id="A02262-023-b-1050">burden</w> <w lemma="bow" pos="n1" xml:id="A02262-023-b-1060">bow</w> <pc xml:id="A02262-023-b-1070" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e109900" who="A02262-jesus"> <speaker> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-023-b-1080" reg="JESUS">JESVS</w> <pc xml:id="A02262-023-b-1090" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e109910"> <w lemma="daughter" pos="n2" xml:id="A02262-023-b-1100">Daughters</w> <w lemma="of" pos="acp-p" xml:id="A02262-023-b-1110">of</w> <w lemma="Solyma" pos="n1-nn" xml:id="A02262-023-b-1120">Solyma</w> <pc xml:id="A02262-023-b-1130">,</pc> <w lemma="no" pos="av-x_d" xml:id="A02262-023-b-1140">no</w> <w lemma="more" pos="av-c_d" xml:id="A02262-023-b-1150">more</w> </l> <l n="300" xml:id="A02262-e109920"> <w lemma="my" pos="po" xml:id="A02262-023-b-1160">My</w> <w lemma="wrong" pos="n2_j" xml:id="A02262-023-b-1170">wrongs</w> <w lemma="thus" pos="av" xml:id="A02262-023-b-1180">thus</w> <w lemma="passionate" pos="av_j" xml:id="A02262-023-b-1190">passionately</w> <w lemma="deplore" pos="vvi" xml:id="A02262-023-b-1200">deplore</w> <pc xml:id="A02262-023-b-1210" unit="sentence">.</pc> </l> <l xml:id="A02262-e109930"> <w lemma="these" pos="d" xml:id="A02262-023-b-1220">These</w> <w lemma="tear" pos="vvz" xml:id="A02262-023-b-1230" reg="tears">teares</w> <w lemma="for" pos="acp-p" xml:id="A02262-023-b-1240">for</w> <w lemma="future" pos="j" xml:id="A02262-023-b-1250">future</w> <w lemma="sorrow" pos="n2" xml:id="A02262-023-b-1260">sorrows</w> <w lemma="keep" pos="vvb" xml:id="A02262-023-b-1270">keep</w> <pc xml:id="A02262-023-b-1280">:</pc> </l> <l xml:id="A02262-e109940"> <w lemma="wife" pos="n2" xml:id="A02262-023-b-1290">Wives</w> <pc xml:id="A02262-023-b-1300">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-023-b-1310">for</w> <w lemma="yourselves" pos="px" xml:id="A02262-023-b-1320" reg="yourselves">your selves</w> <w lemma="and" pos="cc" xml:id="A02262-023-b-1330">and</w> <w lemma="child" pos="n2" xml:id="A02262-023-b-1340">children</w> <w lemma="weep" pos="vvi" xml:id="A02262-023-b-1350">weep</w> <pc xml:id="A02262-023-b-1360" unit="sentence">.</pc> </l> <l xml:id="A02262-e109950"> <w lemma="that" pos="cs" xml:id="A02262-023-b-1370">That</w> <w lemma="horrid" pos="j" xml:id="A02262-023-b-1380">horrid</w> <w lemma="day" pos="n1" xml:id="A02262-023-b-1390">day</w> <w lemma="will" pos="vmb" xml:id="A02262-023-b-1400">will</w> <w lemma="short" pos="av_j" xml:id="A02262-023-b-1410">shortly</w> <w lemma="come" pos="vvi" xml:id="A02262-023-b-1420">come</w> <pc xml:id="A02262-023-b-1430">,</pc> </l> <l xml:id="A02262-e109960"> <w lemma="when" pos="crq-cs" xml:id="A02262-023-b-1440">When</w> <w lemma="you" pos="pn" xml:id="A02262-023-b-1450">you</w> <w lemma="shall" pos="vmb" xml:id="A02262-023-b-1460">shall</w> <w lemma="bless" pos="vvi" xml:id="A02262-023-b-1470" reg="bless">blesse</w> <w lemma="the" pos="d" xml:id="A02262-023-b-1480">the</w> <w lemma="barren" pos="j" xml:id="A02262-023-b-1490">barren</w> <w lemma="womb" pos="n1" xml:id="A02262-023-b-1500" reg="Womb">Wombe</w> <pc xml:id="A02262-023-b-1510">,</pc> </l> <l n="305" xml:id="A02262-e109970"> <w lemma="and" pos="cc" xml:id="A02262-023-b-1520">And</w> <w lemma="breast" pos="n1" xml:id="A02262-023-b-1530" reg="Breast">Brest</w> <w lemma="that" pos="cs" xml:id="A02262-023-b-1540">that</w> <w lemma="never" pos="av-x" xml:id="A02262-023-b-1550">never</w> <w lemma="infant" pos="n1" xml:id="A02262-023-b-1560">infant</w> <w lemma="feed" pos="vvd" xml:id="A02262-023-b-1570">fed</w> <pc xml:id="A02262-023-b-1580">:</pc> </l> <l xml:id="A02262-e109980"> <w lemma="then" pos="av" xml:id="A02262-023-b-1590">Then</w> <w lemma="shall" pos="vmb" xml:id="A02262-023-b-1600">shall</w> <w lemma="you" pos="pn" xml:id="A02262-023-b-1610">you</w> <w lemma="wish" pos="vvi" xml:id="A02262-023-b-1620">wish</w> <w lemma="the" pos="d" xml:id="A02262-023-b-1630">the</w> <w lemma="mountain" pos="n1g" xml:id="A02262-023-b-1640" reg="mountain's">mountains</w> <w lemma="head" pos="n1" xml:id="A02262-023-b-1650">head</w> </l> <l xml:id="A02262-e109990"> <w lemma="will" pos="vmd" xml:id="A02262-023-b-1660">Would</w> <w lemma="from" pos="acp-p" xml:id="A02262-023-b-1670">from</w> <w lemma="his" pos="po" xml:id="A02262-023-b-1680">his</w> <w lemma="tremble" pos="j_vg" xml:id="A02262-023-b-1690">trembling</w> <w lemma="basis" pos="n1" xml:id="A02262-023-b-1700">basis</w> <w lemma="slide" pos="vvi" xml:id="A02262-023-b-1710">slide</w> <pc xml:id="A02262-023-b-1720">,</pc> </l> <l xml:id="A02262-e110000"> <w lemma="and" pos="cc" xml:id="A02262-023-b-1730">And</w> <w lemma="all" pos="d" xml:id="A02262-023-b-1740">all</w> <w lemma="in" pos="acp-p" xml:id="A02262-023-b-1750">in</w> <w lemma="tomb" pos="n2" xml:id="A02262-023-b-1760" reg="tombs">tomb's</w> <w lemma="of" pos="acp-p" xml:id="A02262-023-b-1770">of</w> <w lemma="ruin" pos="n2" xml:id="A02262-023-b-1780">ruins</w> <w lemma="hide" pos="vvi" xml:id="A02262-023-b-1790">hide</w> <pc xml:id="A02262-023-b-1800" unit="sentence">.</pc> </l> </sp> <pb facs="24" n="40" xml:id="A02262-024-a"/> <sp xml:id="A02262-e110010" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-024-a-0010" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-024-a-0020" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e110020"> <w lemma="Alas" pos="uh" xml:id="A02262-024-a-0030">Alas</w> <pc xml:id="A02262-024-a-0040">!</pc> <w lemma="thou" pos="pns" xml:id="A02262-024-a-0050">thou</w> <w lemma="spotless" pos="j" xml:id="A02262-024-a-0060" reg="spotless">spotlesse</w> <w lemma="sacrifice" pos="n1" xml:id="A02262-024-a-0070">Sacrifice</w> </l> <l n="310" xml:id="A02262-e110030"> <w lemma="to" pos="acp-p" xml:id="A02262-024-a-0080">To</w> <w lemma="greedy" pos="j" xml:id="A02262-024-a-0090">greedy</w> <w lemma="death" pos="n1" xml:id="A02262-024-a-0100">Death</w> <pc xml:id="A02262-024-a-0110">!</pc> <w lemma="no" pos="av-x_d" xml:id="A02262-024-a-0120">no</w> <w lemma="more" pos="av-c_d" xml:id="A02262-024-a-0130">more</w> <w lemma="our" pos="po" xml:id="A02262-024-a-0140">our</w> <w lemma="eye" pos="n2" xml:id="A02262-024-a-0150">eyes</w> </l> <l xml:id="A02262-e110040"> <w lemma="shall" pos="vmb" xml:id="A02262-024-a-0160">Shall</w> <w lemma="see" pos="vvi" xml:id="A02262-024-a-0170">see</w> <w lemma="thy" pos="po" xml:id="A02262-024-a-0180">thy</w> <w lemma="face" pos="n1" xml:id="A02262-024-a-0190">Face</w> <pc xml:id="A02262-024-a-0200">!</pc> <w lemma="ah" pos="uh" xml:id="A02262-024-a-0210">ah</w> <pc xml:id="A02262-024-a-0220">,</pc> <w lemma="never" pos="av-x" xml:id="A02262-024-a-0230">never</w> <w lemma="more" pos="av-c_d" xml:id="A02262-024-a-0240">more</w> </l> <l xml:id="A02262-e110050"> <w lemma="shall" pos="vm2" xml:id="A02262-024-a-0250">Shalt</w> <w lemma="thou" pos="pns" xml:id="A02262-024-a-0260">thou</w> <w lemma="return" pos="vvi" xml:id="A02262-024-a-0270">return</w> <w lemma="from" pos="acp-p" xml:id="A02262-024-a-0280">from</w> <w lemma="death" pos="n1g" xml:id="A02262-024-a-0290" reg="Death's">Deaths</w> <w lemma="dark" pos="j" xml:id="A02262-024-a-0300">dark</w> <w lemma="shore" pos="n1" xml:id="A02262-024-a-0310">shore</w> <pc xml:id="A02262-024-a-0320" unit="sentence">.</pc> </l> <l xml:id="A02262-e110060"> <w lemma="though" pos="cs" xml:id="A02262-024-a-0330">Though</w> <w lemma="Lazarus" pos="n1-nn" xml:id="A02262-024-a-0340">Lazarus</w> <pc xml:id="A02262-024-a-0350">,</pc> <w lemma="late" pos="av_j" xml:id="A02262-024-a-0360">late</w> <w lemma="at" pos="acp-p" xml:id="A02262-024-a-0370">at</w> <w lemma="thy" pos="po" xml:id="A02262-024-a-0380">thy</w> <w lemma="call" pos="n1" xml:id="A02262-024-a-0390">call</w> <pc xml:id="A02262-024-a-0400">,</pc> </l> <l xml:id="A02262-e110070"> <w lemma="break" pos="vvd" xml:id="A02262-024-a-0410" reg="broke">Brake</w> <w lemma="through" pos="acp-p" xml:id="A02262-024-a-0420">through</w> <w lemma="the" pos="d" xml:id="A02262-024-a-0430">the</w> <w lemma="bar" pos="n2" xml:id="A02262-024-a-0440" reg="bars">barrs</w> <w lemma="of" pos="acp-p" xml:id="A02262-024-a-0450">of</w> <w lemma="funeral" pos="n1" xml:id="A02262-024-a-0460" reg="Funeral">Funerall</w> <pc xml:id="A02262-024-a-0470">;</pc> </l> <l n="315" xml:id="A02262-e110080"> <w lemma="raise" pos="vvn" xml:id="A02262-024-a-0480" reg="Raised">Rais'd</w> <w lemma="from" pos="acp-p" xml:id="A02262-024-a-0490">from</w> <w lemma="that" pos="d" xml:id="A02262-024-a-0500">that</w> <w lemma="prison" pos="n1" xml:id="A02262-024-a-0510">Prison</w> <w lemma="to" pos="acp-cs" xml:id="A02262-024-a-0520">to</w> <w lemma="review" pos="vvi" xml:id="A02262-024-a-0530">review</w> </l> <l xml:id="A02262-e110090"> <w lemma="the" pos="d" xml:id="A02262-024-a-0540">The</w> <w lemma="world" pos="n1" xml:id="A02262-024-a-0550">World</w> <w lemma="which" pos="crq-r" xml:id="A02262-024-a-0560">which</w> <w lemma="then" pos="av" xml:id="A02262-024-a-0570">then</w> <w lemma="he" pos="pns" xml:id="A02262-024-a-0580">he</w> <w lemma="hardly" pos="av" xml:id="A02262-024-a-0590">hardly</w> <w lemma="know" pos="vvd" xml:id="A02262-024-a-0600">knew</w> <pc xml:id="A02262-024-a-0610">:</pc> </l> <l xml:id="A02262-e110100"> <w lemma="who" pos="crq-r" xml:id="A02262-024-a-0620">Who</w> <w lemma="forthwith" pos="av" xml:id="A02262-024-a-0630" reg="forthwith">forth-with</w> <w lemma="former" pos="j" xml:id="A02262-024-a-0640">former</w> <w lemma="sense" pos="n1" xml:id="A02262-024-a-0650">sense</w> <w lemma="regain" pos="vvz" xml:id="A02262-024-a-0660">regains</w> <pc xml:id="A02262-024-a-0670">;</pc> </l> <l xml:id="A02262-e110110"> <w lemma="the" pos="d" xml:id="A02262-024-a-0680">The</w> <w lemma="blood" pos="n1" xml:id="A02262-024-a-0690" reg="blood">bloud</w> <w lemma="spring" pos="vvn" xml:id="A02262-024-a-0700">sprung</w> <w lemma="in" pos="acp-p" xml:id="A02262-024-a-0710">in</w> <w lemma="his" pos="po" xml:id="A02262-024-a-0720">his</w> <w lemma="heat" pos="j_vn" xml:id="A02262-024-a-0730">heated</w> <w lemma="vein" pos="n2" xml:id="A02262-024-a-0740">Veins</w> <pc xml:id="A02262-024-a-0750">;</pc> </l> <l xml:id="A02262-e110120"> <w lemma="his" pos="po" xml:id="A02262-024-a-0760">His</w> <w lemma="sinew" pos="n2" xml:id="A02262-024-a-0770">sinews</w> <w lemma="supple" pos="j" xml:id="A02262-024-a-0780">supple</w> <w lemma="grow" pos="vvd" xml:id="A02262-024-a-0790">grew</w> <pc xml:id="A02262-024-a-0800">,</pc> <w lemma="yet" pos="av" xml:id="A02262-024-a-0810">yet</w> <w lemma="be" pos="vvd" xml:id="A02262-024-a-0820">were</w> </l> <l n="320" xml:id="A02262-e110130"> <w lemma="again" pos="av" xml:id="A02262-024-a-0830">Again</w> <w lemma="almost" pos="av" xml:id="A02262-024-a-0840">almost</w> <w lemma="congeal" pos="vvn" xml:id="A02262-024-a-0850" reg="congealed">conjeal'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-024-a-0860">with</w> <w lemma="fear" pos="n1" xml:id="A02262-024-a-0870" reg="fear">feare</w> <pc xml:id="A02262-024-a-0880" unit="sentence">.</pc> </l> <l xml:id="A02262-e110140"> <w lemma="thy" pos="po" xml:id="A02262-024-a-0890">Thy</w> <w lemma="follower" pos="n2" xml:id="A02262-024-a-0900">followers</w> <pc xml:id="A02262-024-a-0910">,</pc> <w lemma="Sadock" pos="n1-nn" xml:id="A02262-024-a-0920">Sadock</w> <pc xml:id="A02262-024-a-0930">,</pc> <w lemma="now" pos="av" xml:id="A02262-024-a-0940">now</w> <w lemma="may" pos="vmb" xml:id="A02262-024-a-0950">may</w> <w lemma="know" pos="vvi" xml:id="A02262-024-a-0960">know</w> </l> <l xml:id="A02262-e110150"> <w lemma="their" pos="po" xml:id="A02262-024-a-0970">Their</w> <w lemma="error" pos="n1" xml:id="A02262-024-a-0980">Error</w> <w lemma="from" pos="acp-p" xml:id="A02262-024-a-0990">from</w> <w lemma="the" pos="d" xml:id="A02262-024-a-1000">the</w> <w lemma="shade" pos="n2" xml:id="A02262-024-a-1010">Shades</w> <w lemma="below" pos="acp-av" xml:id="A02262-024-a-1020">below</w> <pc xml:id="A02262-024-a-1030" unit="sentence">.</pc> </l> <l xml:id="A02262-e110160"> <w lemma="a" pos="d" xml:id="A02262-024-a-1040">A</w> <w lemma="few" pos="d" xml:id="A02262-024-a-1050">Few</w> <pc xml:id="A02262-024-a-1060">,</pc> <w lemma="belove" pos="vvn" xml:id="A02262-024-a-1070" reg="beloved">belov'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-024-a-1080">by</w> <w lemma="the" pos="d" xml:id="A02262-024-a-1090">the</w> <w lemma="most" pos="av-s_d" xml:id="A02262-024-a-1100">Most</w> <w lemma="high" pos="j" xml:id="A02262-024-a-1110">High</w> <pc xml:id="A02262-024-a-1120">,</pc> </l> <l xml:id="A02262-e110170"> <w lemma="through" pos="acp-p" xml:id="A02262-024-a-1130">Through</w> <w lemma="virtue" pos="n1" xml:id="A02262-024-a-1140" reg="Virtue">Vertue</w> <w lemma="of" pos="acp-p" xml:id="A02262-024-a-1150">of</w> <w lemma="the" pos="d" xml:id="A02262-024-a-1160">the</w> <w lemma="deity" pos="n1" xml:id="A02262-024-a-1170" reg="Deity">Deitie</w> <pc xml:id="A02262-024-a-1180">,</pc> </l> <l n="325" xml:id="A02262-e110180"> <w lemma="to" pos="acp-p" xml:id="A02262-024-a-1190">To</w> <w lemma="other" pos="pi2_d" xml:id="A02262-024-a-1200">others</w> <w lemma="rare" pos="av_j" xml:id="A02262-024-a-1210">rarely</w> <w lemma="render" pos="vvn" xml:id="A02262-024-a-1220" reg="rendered">rendred</w> <w lemma="breath" pos="n1" xml:id="A02262-024-a-1230">breath</w> <pc xml:id="A02262-024-a-1240">:</pc> </l> <l xml:id="A02262-e110190"> <w lemma="none" pos="pi-x" xml:id="A02262-024-a-1250">None</w> <w lemma="ever" pos="av" xml:id="A02262-024-a-1260">ever</w> <w lemma="raise" pos="vvn" xml:id="A02262-024-a-1270" reg="raised">rais'd</w> <w lemma="himself" pos="px" xml:id="A02262-024-a-1280" reg="himself">himselfe</w> <w lemma="from" pos="acp-p" xml:id="A02262-024-a-1290">from</w> <w lemma="death" pos="n1" xml:id="A02262-024-a-1300">death</w> <pc xml:id="A02262-024-a-1310" unit="sentence">.</pc> </l> </sp> </div> <div n="4" type="act" xml:id="A02262-e110200"> <pb facs="24" n="41" xml:id="A02262-024-b"/> <head> <w lemma="the" pos="d" xml:id="A02262-024-b-0010">THE</w> <w lemma="four" pos="ord" xml:id="A02262-024-b-0020" reg="FOURTH">FOVRTH</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-024-b-0030">ACT.</w> <pc xml:id="A02262-024-b-0040" unit="sentence"/> </head> <stage xml:id="A02262-e110210"> <w lemma="First" pos="ord" xml:id="A02262-024-b-0050">FIRST</w> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-024-b-0060" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-024-b-0070" unit="sentence">.</pc> <w lemma="chorus" pos="n1" xml:id="A02262-024-b-0080" reg="CHORUS">CHORVS</w> <w lemma="of" pos="acp-p" xml:id="A02262-024-b-0090">OF</w> <w lemma="jewish" pos="j-nn" xml:id="A02262-024-b-0100">JEWISH</w> <w lemma="woman" pos="n2" xml:id="A02262-024-b-0110">WOMEN</w> <pc xml:id="A02262-024-b-0120" unit="sentence">.</pc> <w lemma="Second" pos="n1-nn" xml:id="A02262-024-b-0130">SECOND</w> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-024-b-0140" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-024-b-0150" unit="sentence">.</pc> </stage> <sp xml:id="A02262-e110220" who="A02262-nuntius_1"> <l xml:id="A02262-e110230"> <w lemma="I" pos="pns" xml:id="A02262-024-b-0160">I</w> <w lemma="from" pos="acp-p" xml:id="A02262-024-b-0170">From</w> <w lemma="the" pos="d" xml:id="A02262-024-b-0180">the</w> <w lemma="horrid" pos="j-s" xml:id="A02262-024-b-0190">horrid'st</w> <w lemma="act" pos="n1" xml:id="A02262-024-b-0200">Act</w> <w lemma="that" pos="cs" xml:id="A02262-024-b-0210">that</w> <w lemma="ever" pos="av" xml:id="A02262-024-b-0220">ever</w> <w lemma="feed" pos="vvd" xml:id="A02262-024-b-0230">fed</w> </l> <l xml:id="A02262-e110240"> <w lemma="the" pos="d" xml:id="A02262-024-b-0240">The</w> <w lemma="fire" pos="n1" xml:id="A02262-024-b-0250">fire</w> <w lemma="of" pos="acp-p" xml:id="A02262-024-b-0260">of</w> <w lemma="barbarous" pos="j" xml:id="A02262-024-b-0270">barbarous</w> <w lemma="rage" pos="n1" xml:id="A02262-024-b-0280">Rage</w> <pc xml:id="A02262-024-b-0290">,</pc> <w lemma="at" pos="acp-p" xml:id="A02262-024-b-0300">at</w> <w lemma="length" pos="n1" xml:id="A02262-024-b-0310">length</w> <w lemma="be" pos="vvm" xml:id="A02262-024-b-0320">am</w> <w lemma="flee" pos="vvn" xml:id="A02262-024-b-0330">fled</w> <pc xml:id="A02262-024-b-0340">:</pc> </l> <l xml:id="A02262-e110250"> <w lemma="yet" pos="av" xml:id="A02262-024-b-0350">Yet</w> <w lemma="oh" pos="uh" xml:id="A02262-024-b-0360" reg="Oh">O</w> <w lemma="too" pos="av" xml:id="A02262-024-b-0370">too</w> <w lemma="near" pos="av_j" xml:id="A02262-024-b-0380" reg="near">neare</w> <pc xml:id="A02262-024-b-0390" unit="sentence">!</pc> <w lemma="the" pos="d" xml:id="A02262-024-b-0400">The</w> <w lemma="object" pos="n1" xml:id="A02262-024-b-0410">Object</w> <w lemma="still" pos="av" xml:id="A02262-024-b-0420">still</w> <w lemma="pursue" pos="vvz" xml:id="A02262-024-b-0430">pursues</w> <pc xml:id="A02262-024-b-0440">;</pc> </l> <l xml:id="A02262-e110260"> <w lemma="float" pos="vvz" xml:id="A02262-024-b-0450" reg="Floats">Flotes</w> <w lemma="in" pos="acp-p" xml:id="A02262-024-b-0460">in</w> <w lemma="my" pos="po" xml:id="A02262-024-b-0470">mine</w> <w lemma="eye" pos="n2" xml:id="A02262-024-b-0480">eyes</w> <pc xml:id="A02262-024-b-0490">,</pc> <w lemma="that" pos="cs" xml:id="A02262-024-b-0500">that</w> <w lemma="sad" pos="j" xml:id="A02262-024-b-0510">sad</w> <w lemma="scene" pos="n1" xml:id="A02262-024-b-0520">Scene</w> <w lemma="renew" pos="vvz" xml:id="A02262-024-b-0530" reg="renews">renewes</w> <pc xml:id="A02262-024-b-0540" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e110270" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-024-b-0550" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-024-b-0560" unit="sentence">.</pc> </speaker> <l n="5" xml:id="A02262-e110280"> <w lemma="be" pos="vv2" xml:id="A02262-024-b-0570">Art</w> <w lemma="thou" pos="pns" xml:id="A02262-024-b-0580">thou</w> <w lemma="a" pos="d" xml:id="A02262-024-b-0590">a</w> <w lemma="witness" pos="n1" xml:id="A02262-024-b-0600" reg="witness">witnesse</w> <w lemma="of" pos="acp-p" xml:id="A02262-024-b-0610">of</w> <w lemma="his" pos="po" xml:id="A02262-024-b-0620">his</w> <w lemma="misery" pos="n1" xml:id="A02262-024-b-0630" reg="misery">miserie</w> <pc xml:id="A02262-024-b-0640" unit="sentence">?</pc> </l> <l xml:id="A02262-e110290"> <w lemma="see" pos="vvd2" xml:id="A02262-024-b-0650">Saw'st</w> <w lemma="thou" pos="pns" xml:id="A02262-024-b-0660">thou</w> <w lemma="the" pos="d" xml:id="A02262-024-b-0670">the</w> <w lemma="galilean" pos="j-nn" xml:id="A02262-024-b-0680">Galilean</w> <w lemma="prophet" pos="n1" xml:id="A02262-024-b-0690">Prophet</w> <w lemma="die" pos="vvi" xml:id="A02262-024-b-0700">die</w> <pc xml:id="A02262-024-b-0710" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e110300" who="A02262-nuntius_1"> <speaker> <w lemma="1." pos="crd" xml:id="A02262-024-b-0720">1.</w> <pc xml:id="A02262-024-b-0730" unit="sentence"/> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-024-b-0740" rendition="#hi" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-024-b-0750" unit="sentence" rendition="#hi">.</pc> </speaker> <l xml:id="A02262-e110310"> <w lemma="those" pos="d" xml:id="A02262-024-b-0760">Those</w> <w lemma="savage" pos="n2_j" xml:id="A02262-024-b-0770">Savages</w> <pc xml:id="A02262-024-b-0780">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-024-b-0790">to</w> <w lemma="scythian" pos="j-nn" xml:id="A02262-024-b-0800">Scythian</w> <w lemma="rock" pos="n2" xml:id="A02262-024-b-0810">Rocks</w> <w lemma="confine" pos="vvn" xml:id="A02262-024-b-0820" reg="confined">confin'd</w> <pc xml:id="A02262-024-b-0830">,</pc> </l> <l xml:id="A02262-e110320"> <w lemma="who" pos="crq-r" xml:id="A02262-024-b-0840">Who</w> <w lemma="know" pos="vvb" xml:id="A02262-024-b-0850">know</w> <w lemma="no" pos="d-x" xml:id="A02262-024-b-0860">no</w> <w lemma="god" pos="n1" xml:id="A02262-024-b-0870">God</w> <pc xml:id="A02262-024-b-0880">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-024-b-0890">nor</w> <w lemma="virtue" pos="n1" xml:id="A02262-024-b-0900" reg="virtue">vertue</w> <w lemma="of" pos="acp-p" xml:id="A02262-024-b-0910">of</w> <w lemma="the" pos="d" xml:id="A02262-024-b-0920">the</w> <w lemma="mind" pos="n1" xml:id="A02262-024-b-0930" reg="Mind">Minde</w> <pc xml:id="A02262-024-b-0940">,</pc> </l> <l xml:id="A02262-e110330"> <w lemma="but" pos="acp-cc" xml:id="A02262-024-b-0950">But</w> <w lemma="only" pos="av_j" xml:id="A02262-024-b-0960" reg="only">onely</w> <w lemma="sense" pos="n1" xml:id="A02262-024-b-0970">Sense</w> <w lemma="pursue" pos="vvi" xml:id="A02262-024-b-0980">pursue</w> <pc xml:id="A02262-024-b-0990">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-024-b-1000">who</w> <w lemma="hunger" pos="n1" xml:id="A02262-024-b-1010">hunger</w> <w lemma="tame" pos="j" xml:id="A02262-024-b-1020">tame</w> </l> <l n="10" xml:id="A02262-e110340"> <w lemma="with" pos="acp-p" xml:id="A02262-024-b-1030">With</w> <w lemma="slaughter" pos="j_vn" xml:id="A02262-024-b-1040">slaughtered</w> <w lemma="life" pos="n2" xml:id="A02262-024-b-1050">Lives</w> <pc xml:id="A02262-024-b-1060">;</pc> <w lemma="they" pos="pns" xml:id="A02262-024-b-1070">they</w> <pc xml:id="A02262-024-b-1080">,</pc> <w lemma="and" pos="cc" xml:id="A02262-024-b-1090">and</w> <w lemma="their" pos="po" xml:id="A02262-024-b-1100">their</w> <w lemma="food" pos="n1" xml:id="A02262-024-b-1110">food</w> <pc xml:id="A02262-024-b-1120">,</pc> <w lemma="the" pos="d" xml:id="A02262-024-b-1130">the</w> <w lemma="same" pos="d" xml:id="A02262-024-b-1140">same</w> <pc xml:id="A02262-024-b-1150">;</pc> </l> <l xml:id="A02262-e110350"> <w lemma="will" pos="vmd" xml:id="A02262-024-b-1160">Would</w> <w lemma="this" pos="d" xml:id="A02262-024-b-1170">this</w> <w lemma="detest" pos="vvi" xml:id="A02262-024-b-1180">detest</w> <pc xml:id="A02262-024-b-1190" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e110360" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-024-b-1200" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-024-b-1210" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e110370"> <w lemma="vain" pos="j" xml:id="A02262-024-b-1220">Vain</w> <w lemma="innocence" pos="n1" xml:id="A02262-024-b-1230">Innocence</w> <pc xml:id="A02262-024-b-1240">!</pc> <w lemma="will" pos="vmd" xml:id="A02262-024-b-1250">would</w> <w lemma="none" pos="pi-x" xml:id="A02262-024-b-1260">none</w> </l> <l xml:id="A02262-e110380"> <w lemma="lend" pos="vvb" xml:id="A02262-024-b-1270">Lend</w> <w lemma="he" pos="pno" xml:id="A02262-024-b-1280">him</w> <w lemma="a" pos="d" xml:id="A02262-024-b-1290">a</w> <w lemma="tear" pos="n1" xml:id="A02262-024-b-1300" reg="tear">teare</w> <pc xml:id="A02262-024-b-1310">!</pc> <w lemma="be" pos="vvd" xml:id="A02262-024-b-1320">were</w> <w lemma="all" pos="d" xml:id="A02262-024-b-1330">all</w> <w lemma="transform" pos="vvn" xml:id="A02262-024-b-1340" reg="transformed">transform'd</w> <w lemma="to" pos="acp-p" xml:id="A02262-024-b-1350">to</w> <w lemma="stone" pos="n1" xml:id="A02262-024-b-1360">stone</w> <pc xml:id="A02262-024-b-1370" unit="sentence">!</pc> </l> </sp> <pb facs="25" n="42" xml:id="A02262-025-a"/> <sp xml:id="A02262-e110390" who="A02262-nuntius_1"> <speaker> <w lemma="1." pos="crd" xml:id="A02262-025-a-0010">1.</w> <pc xml:id="A02262-025-a-0020" unit="sentence"/> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-025-a-0030" rendition="#hi" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-025-a-0040" unit="sentence" rendition="#hi">.</pc> </speaker> <l xml:id="A02262-e110400"> <w lemma="no" pos="uh-x" xml:id="A02262-025-a-0050">No</w> <w lemma="certain" pos="av_j" xml:id="A02262-025-a-0060">certainly</w> <pc xml:id="A02262-025-a-0070">:</pc> <w lemma="yet" pos="av" xml:id="A02262-025-a-0080">yet</w> <w lemma="so" pos="av" xml:id="A02262-025-a-0090">so</w> <w lemma="commiserate" pos="vvi" xml:id="A02262-025-a-0100">commiserate</w> <pc xml:id="A02262-025-a-0110">,</pc> </l> <l xml:id="A02262-e110410"> <w lemma="as" pos="acp-cs" xml:id="A02262-025-a-0120">As</w> <w lemma="pity" pos="n1" xml:id="A02262-025-a-0130" reg="Pity">Pittie</w> <w lemma="prove" pos="vvd" xml:id="A02262-025-a-0140" reg="proved">prov'd</w> <w lemma="more" pos="av-c_d" xml:id="A02262-025-a-0150">more</w> <w lemma="tyrannous" pos="j" xml:id="A02262-025-a-0160">tyrannous</w> <w lemma="than" pos="cs" xml:id="A02262-025-a-0170" reg="than">then</w> <w lemma="hate" pos="n1" xml:id="A02262-025-a-0180">Hate</w> <pc xml:id="A02262-025-a-0190" unit="sentence">.</pc> </l> <l n="15" xml:id="A02262-e110420"> <w lemma="the" pos="d" xml:id="A02262-025-a-0200">The</w> <w lemma="curse" pos="j_vn" xml:id="A02262-025-a-0210">cursed</w> <w lemma="tree" pos="n1" xml:id="A02262-025-a-0220">Tree</w> <w lemma="with" pos="acp-p" xml:id="A02262-025-a-0230">with</w> <w lemma="too" pos="av" xml:id="A02262-025-a-0240">too</w> <w lemma="much" pos="d" xml:id="A02262-025-a-0250">much</w> <w lemma="weight" pos="n1" xml:id="A02262-025-a-0260">weight</w> <w lemma="oppress" pos="vvn" xml:id="A02262-025-a-0270" reg="oppressed">opprest</w> </l> <l xml:id="A02262-e110430"> <w lemma="his" pos="po" xml:id="A02262-025-a-0280">His</w> <w lemma="stoop" pos="j_vg" xml:id="A02262-025-a-0290">stooping</w> <w lemma="shoulder" pos="n2" xml:id="A02262-025-a-0300">shoulders</w> <pc xml:id="A02262-025-a-0310">:</pc> <w lemma="death" pos="n1" xml:id="A02262-025-a-0320">Death</w> <w lemma="have" pos="vvd" xml:id="A02262-025-a-0330">had</w> <w lemma="now" pos="av" xml:id="A02262-025-a-0340">now</w> <w lemma="release" pos="vvn" xml:id="A02262-025-a-0350" reg="released">releast</w> </l> <l xml:id="A02262-e110440"> <w lemma="his" pos="po" xml:id="A02262-025-a-0360">His</w> <w lemma="faint" pos="j_vg" xml:id="A02262-025-a-0370">fainting</w> <w lemma="soul" pos="n1" xml:id="A02262-025-a-0380">Soul</w> <pc xml:id="A02262-025-a-0390">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-025-a-0400">but</w> <w lemma="oh" pos="uh" xml:id="A02262-025-a-0410" reg="Oh">O</w> <pc xml:id="A02262-025-a-0420">,</pc> <w lemma="the" pos="d" xml:id="A02262-025-a-0430">the</w> <w lemma="lenity" pos="n1" xml:id="A02262-025-a-0440" reg="Lenity">Lenitie</w> </l> <l xml:id="A02262-e110450"> <w lemma="of" pos="acp-p" xml:id="A02262-025-a-0450">Of</w> <w lemma="malice" pos="n1" xml:id="A02262-025-a-0460">Malice</w> <w lemma="will" pos="vmd" xml:id="A02262-025-a-0470">would</w> <w lemma="not" pos="xx" xml:id="A02262-025-a-0480">not</w> <w lemma="suffer" pos="vvi" xml:id="A02262-025-a-0490">suffer</w> <w lemma="he" pos="pno" xml:id="A02262-025-a-0500">him</w> <w lemma="to" pos="acp-cs" xml:id="A02262-025-a-0510">to</w> <w lemma="die" pos="vvi" xml:id="A02262-025-a-0520">die</w> <pc xml:id="A02262-025-a-0530">,</pc> </l> <l xml:id="A02262-e110460"> <w lemma="part" pos="n1" xml:id="A02262-025-a-0540">Part</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-a-0550">of</w> <w lemma="the" pos="d" xml:id="A02262-025-a-0560">the</w> <w lemma="load" pos="n1" xml:id="A02262-025-a-0570">load</w> <w lemma="impose" pos="vvn" xml:id="A02262-025-a-0580" reg="imposed">impos'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-025-a-0590">with</w> <w lemma="idle" pos="j" xml:id="A02262-025-a-0600">idle</w> <w lemma="scorn" pos="n1" xml:id="A02262-025-a-0610">scorn</w> </l> <l n="20" xml:id="A02262-e110470"> <w lemma="on" pos="acp-p" xml:id="A02262-025-a-0620">On</w> <w lemma="lybian" pos="j-nn" xml:id="A02262-025-a-0630">Lybian</w> <w lemma="Simon" pos="n1-nn" xml:id="A02262-025-a-0640">Simon</w> <pc xml:id="A02262-025-a-0650">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-025-a-0660">in</w> <w lemma="Cyrene" pos="n1-nn" xml:id="A02262-025-a-0670">Cyrene</w> <w lemma="bear" pos="vvn" xml:id="A02262-025-a-0680">born</w> <pc xml:id="A02262-025-a-0690" unit="sentence">.</pc> </l> <l xml:id="A02262-e110480"> <w lemma="to" pos="acp-p" xml:id="A02262-025-a-0700">To</w> <w lemma="who" pos="crq-ro" xml:id="A02262-025-a-0710">whom</w> <w lemma="the" pos="d" xml:id="A02262-025-a-0720" type="contract1" reg="th'">th'</w> <w xml:id="A02262-025-a-0720c" type="contract2" lemma="affect" pos="j_vn" reg="affected" join="left">affected</w> <w lemma="quiet" pos="j" xml:id="A02262-025-a-0730">quiet</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-a-0740">of</w> <w lemma="the" pos="d" xml:id="A02262-025-a-0750">the</w> <w lemma="field" pos="n2" xml:id="A02262-025-a-0760">fields</w> <pc xml:id="A02262-025-a-0770">,</pc> </l> <l xml:id="A02262-e110490"> <w lemma="secure" pos="vvn" xml:id="A02262-025-a-0780" reg="Secured">Secur'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-025-a-0790">by</w> <w lemma="poverty" pos="n1" xml:id="A02262-025-a-0800">Poverty</w> <pc xml:id="A02262-025-a-0810">,</pc> <w lemma="no" pos="d-x" xml:id="A02262-025-a-0820">no</w> <w lemma="safety" pos="n1" xml:id="A02262-025-a-0830">safety</w> <w lemma="yield" pos="vvz" xml:id="A02262-025-a-0840" reg="yields">yeelds</w> <pc xml:id="A02262-025-a-0850" unit="sentence">.</pc> </l> <l xml:id="A02262-e110500"> <w lemma="the" pos="d" xml:id="A02262-025-a-0860">The</w> <w lemma="fury" pos="n2" xml:id="A02262-025-a-0870">Furies</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-a-0880">of</w> <w lemma="the" pos="d" xml:id="A02262-025-a-0890">the</w> <w lemma="city" pos="n1" xml:id="A02262-025-a-0900" reg="City">Citie</w> <w lemma="he" pos="pno" xml:id="A02262-025-a-0910">him</w> <w lemma="surprise" pos="vvi" xml:id="A02262-025-a-0920">surprise</w> <pc xml:id="A02262-025-a-0930">,</pc> </l> <l xml:id="A02262-e110510"> <w lemma="who" pos="crq-r" xml:id="A02262-025-a-0940">Who</w> <w lemma="from" pos="acp-p" xml:id="A02262-025-a-0950">from</w> <w lemma="the" pos="d" xml:id="A02262-025-a-0960">the</w> <w lemma="vice" pos="n2" xml:id="A02262-025-a-0970">vices</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-a-0980">of</w> <w lemma="the" pos="d" xml:id="A02262-025-a-0990">the</w> <w lemma="city" pos="n1" xml:id="A02262-025-a-1000" reg="City">Citie</w> <w lemma="fly" pos="vvz" xml:id="A02262-025-a-1010">flies</w> <pc xml:id="A02262-025-a-1020">:</pc> </l> <l n="25" xml:id="A02262-e110520"> <w lemma="who" pos="crq-r" xml:id="A02262-025-a-1030">Who</w> <w lemma="bear" pos="vvz" xml:id="A02262-025-a-1040" reg="bears">beares</w> <w lemma="not" pos="xx" xml:id="A02262-025-a-1050">not</w> <w lemma="his" pos="po" xml:id="A02262-025-a-1060">his</w> <w lemma="own" pos="d" xml:id="A02262-025-a-1070">own</w> <w lemma="burden" pos="n1" xml:id="A02262-025-a-1080">burden</w> <pc xml:id="A02262-025-a-1090">,</pc> <w lemma="that" pos="cs" xml:id="A02262-025-a-1100">that</w> <w lemma="none" pos="pi-x" xml:id="A02262-025-a-1110">none</w> <w lemma="may" pos="vmb" xml:id="A02262-025-a-1120">may</w> </l> <l xml:id="A02262-e110530"> <w lemma="misdoubt" pos="vvi" xml:id="A02262-025-a-1130">Misdoubt</w> <pc xml:id="A02262-025-a-1140">,</pc> <w lemma="the" pos="d" xml:id="A02262-025-a-1150">the</w> <w lemma="innocent" pos="n1_j" xml:id="A02262-025-a-1160">Innocent</w> <w lemma="become" pos="vvd" xml:id="A02262-025-a-1170">became</w> <w lemma="their" pos="po" xml:id="A02262-025-a-1180">their</w> <w lemma="prey" pos="n1" xml:id="A02262-025-a-1190">prey</w> <pc xml:id="A02262-025-a-1200" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e110540" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-025-a-1210" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-025-a-1220" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e110550"> <w lemma="forthwith" pos="av" xml:id="A02262-025-a-1230" reg="Forthwith">Forth-with</w> <w lemma="unmask" pos="vvb" xml:id="A02262-025-a-1240">unmask</w> <w lemma="this" pos="d" xml:id="A02262-025-a-1250">this</w> <w lemma="wretched" pos="j" xml:id="A02262-025-a-1260">wretched</w> <w lemma="face" pos="n1" xml:id="A02262-025-a-1270">face</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-a-1280">of</w> <w lemma="woe" pos="n1" xml:id="A02262-025-a-1290" reg="Woe">Wo</w> <pc xml:id="A02262-025-a-1300">:</pc> </l> <l xml:id="A02262-e110560"> <w lemma="all" pos="d" xml:id="A02262-025-a-1310">All</w> <w lemma="that" pos="cs" xml:id="A02262-025-a-1320">that</w> <w lemma="he" pos="pns" xml:id="A02262-025-a-1330">he</w> <w lemma="suffer" pos="vvd" xml:id="A02262-025-a-1340" reg="suffered">suffer'd</w> <pc xml:id="A02262-025-a-1350">,</pc> <w lemma="and" pos="cc" xml:id="A02262-025-a-1360">and</w> <w lemma="the" pos="d" xml:id="A02262-025-a-1370">the</w> <w lemma="manner" pos="n1" xml:id="A02262-025-a-1380">manner</w> <w lemma="show" pos="vvb" xml:id="A02262-025-a-1390">show</w> <pc xml:id="A02262-025-a-1400">;</pc> </l> <l xml:id="A02262-e110570"> <w lemma="what" pos="crq-q" xml:id="A02262-025-a-1410">What</w> <w lemma="word" pos="n2" xml:id="A02262-025-a-1420">words</w> <w lemma="break" pos="vvd" xml:id="A02262-025-a-1430" reg="broke">brake</w> <w lemma="from" pos="acp-p" xml:id="A02262-025-a-1440">from</w> <w lemma="his" pos="po" xml:id="A02262-025-a-1450">his</w> <w lemma="sorrow" pos="n1" xml:id="A02262-025-a-1460">sorrow</w> <pc xml:id="A02262-025-a-1470">;</pc> <w lemma="give" pos="vvb" xml:id="A02262-025-a-1480">give</w> <w lemma="thy" pos="po" xml:id="A02262-025-a-1490">thy</w> <w lemma="tongue" pos="n1" xml:id="A02262-025-a-1500">tongue</w> </l> <l n="30" xml:id="A02262-e110580"> <w lemma="a" pos="d" xml:id="A02262-025-a-1510">A</w> <w lemma="liberal" pos="j" xml:id="A02262-025-a-1520" reg="liberal">liberall</w> <w lemma="scope" pos="n1" xml:id="A02262-025-a-1530">scope</w> <pc xml:id="A02262-025-a-1540">:</pc> <w lemma="our" pos="po" xml:id="A02262-025-a-1550">Our</w> <w lemma="mind" pos="n2" xml:id="A02262-025-a-1560" reg="minds">mindes</w> <w lemma="not" pos="xx" xml:id="A02262-025-a-1570">not</w> <w lemma="seldom" pos="av" xml:id="A02262-025-a-1580" reg="seldom">seldome</w> <w lemma="long" pos="av_j" xml:id="A02262-025-a-1590">long</w> </l> <l xml:id="A02262-e110590"> <w lemma="to" pos="acp-cs" xml:id="A02262-025-a-1600">To</w> <w lemma="know" pos="vvi" xml:id="A02262-025-a-1610">know</w> <w lemma="what" pos="crq-r" xml:id="A02262-025-a-1620">what</w> <w lemma="they" pos="pns" xml:id="A02262-025-a-1630">they</w> <w lemma="abhor" pos="vvb" xml:id="A02262-025-a-1640" reg="abhor">abhorre</w> <pc xml:id="A02262-025-a-1650">:</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-025-a-1660">nor</w> <w lemma="spare" pos="vvb" xml:id="A02262-025-a-1670">spare</w> <w lemma="our" pos="po" xml:id="A02262-025-a-1680">our</w> <w lemma="ear" pos="n2" xml:id="A02262-025-a-1690" reg="ears">eares</w> <pc xml:id="A02262-025-a-1700">;</pc> </l> <l xml:id="A02262-e110600"> <w lemma="what" pos="crq-q" xml:id="A02262-025-a-1710">What</w> <w lemma="can" pos="vmb" xml:id="A02262-025-a-1720">can</w> <w lemma="be" pos="vvi" xml:id="A02262-025-a-1730">be</w> <w lemma="hear" pos="vvn" xml:id="A02262-025-a-1740">heard</w> <pc xml:id="A02262-025-a-1750">,</pc> <w lemma="be" pos="vvz" xml:id="A02262-025-a-1760">is</w> <w lemma="fancy" pos="vvn" xml:id="A02262-025-a-1770">fancied</w> <w lemma="by" pos="acp-p" xml:id="A02262-025-a-1780">by</w> <w lemma="our" pos="po" xml:id="A02262-025-a-1790">our</w> <w lemma="fear" pos="n2" xml:id="A02262-025-a-1800" reg="fears">feares</w> <pc xml:id="A02262-025-a-1810" unit="sentence">.</pc> </l> </sp> <pb facs="25" n="43" xml:id="A02262-025-b"/> <sp xml:id="A02262-e110610" who="A02262-nuntius_1"> <speaker> <w lemma="1." pos="crd" xml:id="A02262-025-b-0010">1.</w> <pc xml:id="A02262-025-b-0020" unit="sentence"/> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-025-b-0030" rendition="#hi" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-025-b-0040" unit="sentence" rendition="#hi">.</pc> </speaker> <l xml:id="A02262-e110620"> <w lemma="without" pos="acp-p" xml:id="A02262-025-b-0050" reg="Without">With-out</w> <w lemma="the" pos="d" xml:id="A02262-025-b-0060">the</w> <w lemma="city" pos="n1" xml:id="A02262-025-b-0070" reg="City">Citie</w> <pc xml:id="A02262-025-b-0080">,</pc> <w lemma="on" pos="acp-p" xml:id="A02262-025-b-0090">on</w> <w lemma="that" pos="d" xml:id="A02262-025-b-0100">that</w> <w lemma="side" pos="n1" xml:id="A02262-025-b-0110">side</w> <w lemma="which" pos="crq-r" xml:id="A02262-025-b-0120">which</w> <w lemma="lie" pos="vvz" xml:id="A02262-025-b-0130">lies</w> </l> <l xml:id="A02262-e110630"> <w lemma="expose" pos="vvn" xml:id="A02262-025-b-0140">Exposed</w> <w lemma="to" pos="acp-p" xml:id="A02262-025-b-0150">to</w> <w lemma="the" pos="d" xml:id="A02262-025-b-0160">the</w> <w lemma="boisterous" pos="j" xml:id="A02262-025-b-0170" reg="boisterous">boysterous</w> <w lemma="injury" pos="n2" xml:id="A02262-025-b-0180">injuries</w> </l> <l n="35" xml:id="A02262-e110640"> <w lemma="of" pos="acp-p" xml:id="A02262-025-b-0190">Of</w> <w lemma="the" pos="d" xml:id="A02262-025-b-0200">the</w> <w lemma="cold" pos="j" xml:id="A02262-025-b-0210">cold</w> <w lemma="north" pos="n1" xml:id="A02262-025-b-0220">North</w> <pc xml:id="A02262-025-b-0230">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-025-b-0240">to</w> <w lemma="war" pos="n1" xml:id="A02262-025-b-0250">War</w> <w lemma="a" pos="d" xml:id="A02262-025-b-0260">a</w> <w lemma="fatal" pos="j" xml:id="A02262-025-b-0270" reg="fatal">fatall</w> <w lemma="way" pos="n1" xml:id="A02262-025-b-0280">Way</w> <pc xml:id="A02262-025-b-0290">,</pc> </l> <l xml:id="A02262-e110650"> <w lemma="infamous" pos="j" xml:id="A02262-025-b-0300">Infamous</w> <w lemma="by" pos="acp-p" xml:id="A02262-025-b-0310">by</w> <w lemma="our" pos="po" xml:id="A02262-025-b-0320">our</w> <w lemma="slaughter" pos="n2" xml:id="A02262-025-b-0330">slaughters</w> <pc xml:id="A02262-025-b-0340">,</pc> <w lemma="Golgotha" pos="n1-nn" xml:id="A02262-025-b-0350">Golgotha</w> </l> <l xml:id="A02262-e110660"> <w lemma="exalt" pos="vvz" xml:id="A02262-025-b-0360">Exalts</w> <w lemma="his" pos="po" xml:id="A02262-025-b-0370">his</w> <w lemma="rock" pos="n1" xml:id="A02262-025-b-0380">Rock</w> <pc xml:id="A02262-025-b-0390" unit="sentence">.</pc> <w lemma="no" pos="uh-x" xml:id="A02262-025-b-0400">No</w> <w lemma="flower" pos="n2" xml:id="A02262-025-b-0410">flowers</w> <w lemma="there" pos="av" xml:id="A02262-025-b-0420">there</w> <w lemma="paint" pos="vvi" xml:id="A02262-025-b-0430">paint</w> <w lemma="the" pos="d" xml:id="A02262-025-b-0440">the</w> <w lemma="field" pos="n1" xml:id="A02262-025-b-0450">field</w> <pc xml:id="A02262-025-b-0460">,</pc> </l> <l xml:id="A02262-e110670"> <w lemma="nor" pos="cc-x" xml:id="A02262-025-b-0470">Nor</w> <w lemma="flourish" pos="j_vg" xml:id="A02262-025-b-0480">flourishing</w> <w lemma="tree" pos="n2" xml:id="A02262-025-b-0490">trees</w> <w lemma="refresh" pos="vvg" xml:id="A02262-025-b-0500">refreshing</w> <w lemma="shadow" pos="n2" xml:id="A02262-025-b-0510" reg="shadows">shadowes</w> <w lemma="yield" pos="vvi" xml:id="A02262-025-b-0520">yield</w> <pc xml:id="A02262-025-b-0530">:</pc> </l> <l xml:id="A02262-e110680"> <w lemma="the" pos="d" xml:id="A02262-025-b-0540">The</w> <w lemma="ground" pos="n1" xml:id="A02262-025-b-0550">ground</w> <w lemma="all" pos="d" xml:id="A02262-025-b-0560">all</w> <w lemma="white" pos="n1_j" xml:id="A02262-025-b-0570">white</w> <pc xml:id="A02262-025-b-0580">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-025-b-0590">with</w> <w lemma="bone" pos="n2" xml:id="A02262-025-b-0600">bones</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-b-0610">of</w> <w lemma="mortal" pos="n2_j" xml:id="A02262-025-b-0620" reg="mortals">mortalls</w> <w lemma="spread" pos="vvn" xml:id="A02262-025-b-0630">spread</w> <pc xml:id="A02262-025-b-0640">,</pc> </l> <l n="40" xml:id="A02262-e110690"> <w lemma="staunch" pos="j_vn" xml:id="A02262-025-b-0650" reg="staunched">Stencht</w> <w lemma="with" pos="acp-p" xml:id="A02262-025-b-0660">with</w> <w lemma="the" pos="d" xml:id="A02262-025-b-0670">the</w> <w lemma="putrefaction" pos="n1" xml:id="A02262-025-b-0680">putrefaction</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-b-0690">of</w> <w lemma="the" pos="d" xml:id="A02262-025-b-0700">the</w> <w lemma="dead" pos="j" xml:id="A02262-025-b-0710">dead</w> <pc xml:id="A02262-025-b-0720">,</pc> </l> <l xml:id="A02262-e110700"> <w lemma="and" pos="cc" xml:id="A02262-025-b-0730">And</w> <w lemma="relic" pos="n2" xml:id="A02262-025-b-0740" reg="relics">reliques</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-b-0750">of</w> <w lemma="unburied" pos="j" xml:id="A02262-025-b-0760">unburied</w> <w lemma="carcase" pos="n2" xml:id="A02262-025-b-0770">Carcases</w> <pc xml:id="A02262-025-b-0780" unit="sentence">.</pc> </l> <l xml:id="A02262-e110710"> <w lemma="who" pos="crq-r" xml:id="A02262-025-b-0790">Who</w> <w lemma="on" pos="acp-p" xml:id="A02262-025-b-0800">on</w> <w lemma="his" pos="po" xml:id="A02262-025-b-0810">his</w> <w lemma="age" pos="j_vn" xml:id="A02262-025-b-0820">aged</w> <w lemma="father" pos="n1g" xml:id="A02262-025-b-0830" reg="Father's">Fathers</w> <w lemma="throat" pos="n1" xml:id="A02262-025-b-0840">throat</w> <w lemma="dare" pos="vvd" xml:id="A02262-025-b-0850">durst</w> <w lemma="seize" pos="vvi" xml:id="A02262-025-b-0860" reg="seize">sease</w> <pc xml:id="A02262-025-b-0870">,</pc> </l> <l xml:id="A02262-e110720"> <w lemma="rip-up" pos="zz" xml:id="A02262-025-b-0880">Rip-up</w> <w lemma="his" pos="po" xml:id="A02262-025-b-0890">his</w> <w lemma="mother" pos="n1g" xml:id="A02262-025-b-0900" reg="mother's">mothers</w> <w lemma="womb" pos="n1" xml:id="A02262-025-b-0910" reg="womb">wombe</w> <pc xml:id="A02262-025-b-0920">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-025-b-0930">who</w> <w lemma="poison" pos="n1" xml:id="A02262-025-b-0940" reg="poison">poyson</w> <w lemma="dress" pos="vvn" xml:id="A02262-025-b-0950" reg="dressed">drest</w> </l> <l xml:id="A02262-e110730"> <w lemma="for" pos="acp-p" xml:id="A02262-025-b-0960">For</w> <w lemma="his" pos="po" xml:id="A02262-025-b-0970">his</w> <w lemma="own" pos="d" xml:id="A02262-025-b-0980">own</w> <w lemma="brother" pos="n1" xml:id="A02262-025-b-0990">brother</w> <pc xml:id="A02262-025-b-1000">;</pc> <w lemma="or" pos="cc" xml:id="A02262-025-b-1010">or</w> <w lemma="his" pos="po" xml:id="A02262-025-b-1020">his</w> <w lemma="unknown" pos="j" xml:id="A02262-025-b-1030">unknown</w> <w lemma="guest" pos="n1" xml:id="A02262-025-b-1040">Guest</w> </l> <l n="45" xml:id="A02262-e110740"> <w lemma="betray" pos="vvn" xml:id="A02262-025-b-1050" reg="Betrayed">Betray'd</w> <pc xml:id="A02262-025-b-1060">,</pc> <w lemma="and" pos="cc" xml:id="A02262-025-b-1070">and</w> <w lemma="give" pos="vvd" xml:id="A02262-025-b-1080">gave</w> <w lemma="his" pos="po" xml:id="A02262-025-b-1090">his</w> <w lemma="mangle" pos="j_vn" xml:id="A02262-025-b-1100">mangled</w> <w lemma="flesh" pos="n1" xml:id="A02262-025-b-1110">flesh</w> <w lemma="for" pos="acp-p" xml:id="A02262-025-b-1120">for</w> <w lemma="food" pos="n1" xml:id="A02262-025-b-1130">food</w> </l> <l xml:id="A02262-e110750"> <w lemma="unto" pos="acp-p" xml:id="A02262-025-b-1140" reg="Unto">Vnto</w> <w lemma="the" pos="d" xml:id="A02262-025-b-1150">the</w> <w lemma="wild" pos="j" xml:id="A02262-025-b-1160">wild</w> <w lemma="inhabitant" pos="n2" xml:id="A02262-025-b-1170">inhabitants</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-b-1180">of</w> <w lemma="the" pos="d" xml:id="A02262-025-b-1190">the</w> <w lemma="wood" pos="n1" xml:id="A02262-025-b-1200">Wood</w> <pc xml:id="A02262-025-b-1210">;</pc> </l> <l xml:id="A02262-e110760"> <w lemma="this" pos="d" xml:id="A02262-025-b-1220">This</w> <w lemma="stage" pos="n1" xml:id="A02262-025-b-1230">Stage</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-b-1240">of</w> <w lemma="death" pos="n1" xml:id="A02262-025-b-1250">Death</w> <w lemma="deserve" pos="vvn" xml:id="A02262-025-b-1260" reg="deserved">deserv'd</w> <pc xml:id="A02262-025-b-1270">:</pc> <w lemma="while" pos="cs" xml:id="A02262-025-b-1280">while</w> <w lemma="every" pos="d" xml:id="A02262-025-b-1290">every</w> <w lemma="soul" pos="n1" xml:id="A02262-025-b-1300" reg="soul">soule</w> </l> <l xml:id="A02262-e110770"> <w lemma="misdeed" pos="n1" xml:id="A02262-025-b-1310">Misdeed</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-b-1320">of</w> <w lemma="they" pos="png" xml:id="A02262-025-b-1330">theirs</w> <w lemma="pursue" pos="vvz" xml:id="A02262-025-b-1340">pursues</w> <w lemma="the" pos="d" xml:id="A02262-025-b-1350">the</w> <w lemma="guilty" pos="j" xml:id="A02262-025-b-1360">guilty</w> <w lemma="soul" pos="n1" xml:id="A02262-025-b-1370" reg="Soul">Soule</w> <pc xml:id="A02262-025-b-1380" unit="sentence">.</pc> </l> <l xml:id="A02262-e110780"> <w lemma="now" pos="av" xml:id="A02262-025-b-1390">Now</w> <w lemma="when" pos="crq-cs" xml:id="A02262-025-b-1400">when</w> <w lemma="the" pos="d" xml:id="A02262-025-b-1410">the</w> <w lemma="Nazarite" pos="n1-nn" xml:id="A02262-025-b-1420">Nazarite</w> <w lemma="at" pos="acp-p" xml:id="A02262-025-b-1430">at</w> <w lemma="this" pos="d" xml:id="A02262-025-b-1440">this</w> <w lemma="dismal" pos="j" xml:id="A02262-025-b-1450" reg="dismal">dismall</w> <w lemma="place" pos="n1" xml:id="A02262-025-b-1460">place</w> </l> <l n="50" xml:id="A02262-e110790"> <w lemma="arrive" pos="vvn" xml:id="A02262-025-b-1470">Arrived</w> <pc xml:id="A02262-025-b-1480">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-025-b-1490">with</w> <w lemma="a" pos="d" xml:id="A02262-025-b-1500">a</w> <w lemma="weak" pos="j" xml:id="A02262-025-b-1510">weak</w> <w lemma="and" pos="cc" xml:id="A02262-025-b-1520">and</w> <w lemma="tardy" pos="j" xml:id="A02262-025-b-1530">tardy</w> <w lemma="pace" pos="n1" xml:id="A02262-025-b-1540">pace</w> <pc xml:id="A02262-025-b-1550">;</pc> </l> <l xml:id="A02262-e110800"> <w lemma="lest" pos="cs" xml:id="A02262-025-b-1560" reg="lest">Least</w> <w lemma="he" pos="pns" xml:id="A02262-025-b-1570">he</w> <w lemma="shall" pos="vmd" xml:id="A02262-025-b-1580">should</w> <w lemma="die" pos="vvi" xml:id="A02262-025-b-1590">die</w> <w lemma="too" pos="av" xml:id="A02262-025-b-1600">too</w> <w lemma="quick" pos="av_j" xml:id="A02262-025-b-1610">quickly</w> <pc xml:id="A02262-025-b-1620">,</pc> <w lemma="some" pos="d" xml:id="A02262-025-b-1630">some</w> <w lemma="prefer" pos="vvb" xml:id="A02262-025-b-1640" reg="prefer">preferre</w> </l> <l xml:id="A02262-e110810"> <w lemma="sweet" pos="j" xml:id="A02262-025-b-1650">Sweet</w> <w lemma="wine" pos="n1" xml:id="A02262-025-b-1660">wine</w> <pc xml:id="A02262-025-b-1670">,</pc> <w lemma="mix" pos="vvn" xml:id="A02262-025-b-1680" reg="mixed">mixt</w> <w lemma="with" pos="acp-p" xml:id="A02262-025-b-1690">with</w> <w lemma="the" pos="d" xml:id="A02262-025-b-1700">the</w> <w lemma="bitter" pos="j" xml:id="A02262-025-b-1710">bitter</w> <w lemma="tear" pos="n2" xml:id="A02262-025-b-1720" reg="tears">teares</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-b-1730">of</w> <w lemma="myrrh" pos="n1" xml:id="A02262-025-b-1740" reg="Myrrh">Myrrhe</w> <pc xml:id="A02262-025-b-1750" unit="sentence">.</pc> </l> <l xml:id="A02262-e110820"> <w lemma="he" pos="pns" xml:id="A02262-025-b-1760">He</w> <w lemma="of" pos="acp-p" xml:id="A02262-025-b-1770">of</w> <w lemma="the" pos="d" xml:id="A02262-025-b-1780">the</w> <w lemma="idle" pos="j" xml:id="A02262-025-b-1790">idle</w> <w lemma="present" pos="n1" xml:id="A02262-025-b-1800">present</w> <w lemma="hardly" pos="av" xml:id="A02262-025-b-1810">hardly</w> <w lemma="taste" pos="vvz" xml:id="A02262-025-b-1820" reg="tastes">tasts</w> <pc xml:id="A02262-025-b-1830">;</pc> </l> <l n="55" xml:id="A02262-e110830"> <w lemma="but" pos="acp-cc" xml:id="A02262-025-b-1840">But</w> <w lemma="to" pos="acp-cs" xml:id="A02262-025-b-1850">to</w> <w lemma="encounter" pos="vvi" xml:id="A02262-025-b-1860" reg="encounter">incounter</w> <w lemma="with" pos="acp-p" xml:id="A02262-025-b-1870">with</w> <w lemma="his" pos="po" xml:id="A02262-025-b-1880">his</w> <w lemma="torment" pos="n2" xml:id="A02262-025-b-1890">torments</w> <w lemma="haste" pos="vvz" xml:id="A02262-025-b-1900">hasts</w> <pc xml:id="A02262-025-b-1910" unit="sentence">.</pc> </l> <l xml:id="A02262-e110840"> <w lemma="the" pos="d" xml:id="A02262-025-b-1920">The</w> <w lemma="steel" pos="n1" xml:id="A02262-025-b-1930">Steel</w> <w lemma="now" pos="av" xml:id="A02262-025-b-1940">now</w> <w lemma="bore" pos="vvn" xml:id="A02262-025-b-1950" reg="bored">bor'd</w> <w lemma="his" pos="po" xml:id="A02262-025-b-1960">his</w> <w lemma="foot" pos="n2" xml:id="A02262-025-b-1970">feet</w> <pc xml:id="A02262-025-b-1980">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-025-b-1990">whose</w> <w lemma="slit" pos="vvb" xml:id="A02262-025-b-2000">slit</w> <w lemma="vein" pos="n2" xml:id="A02262-025-b-2010" reg="veins">veines</w> <w lemma="spout" pos="vvi" xml:id="A02262-025-b-2020">spout</w> </l> <l xml:id="A02262-e110850"> <w lemma="like" pos="acp-p" xml:id="A02262-025-b-2030">Like</w> <w lemma="pierce" pos="vvn" xml:id="A02262-025-b-2040">pierced</w> <w lemma="conduit" pos="n2" xml:id="A02262-025-b-2050">conduits</w> <pc xml:id="A02262-025-b-2060">;</pc> <w lemma="both" pos="d" xml:id="A02262-025-b-2070">both</w> <w lemma="his" pos="po" xml:id="A02262-025-b-2080">his</w> <w lemma="arm" pos="n2" xml:id="A02262-025-b-2090" reg="arms">armes</w> <w lemma="strechtout" pos="zz" xml:id="A02262-025-b-2100">strechtout</w> <pc xml:id="A02262-025-b-2110" unit="sentence">.</pc> </l> <pb facs="26" n="44" xml:id="A02262-026-a"/> <l xml:id="A02262-e110860"> <w lemma="his" pos="po" xml:id="A02262-026-a-0010">His</w> <w lemma="hand" pos="n2" xml:id="A02262-026-a-0020">hands</w> <w lemma="fix" pos="vvn" xml:id="A02262-026-a-0030" reg="fixed">fixt</w> <w lemma="with" pos="acp-p" xml:id="A02262-026-a-0040">with</w> <w lemma="two" pos="crd" xml:id="A02262-026-a-0050">two</w> <w lemma="nail" pos="n2" xml:id="A02262-026-a-0060" reg="nails">nailes</w> <pc xml:id="A02262-026-a-0070" unit="sentence">.</pc> <w lemma="while" pos="cs" xml:id="A02262-026-a-0080">While</w> <w lemma="his" pos="po" xml:id="A02262-026-a-0090">his</w> <w lemma="great" pos="j" xml:id="A02262-026-a-0100">great</w> <w lemma="soul" pos="n1" xml:id="A02262-026-a-0110" reg="Soul">Soule</w> </l> <l xml:id="A02262-e110870"> <w lemma="these" pos="d" xml:id="A02262-026-a-0120">These</w> <w lemma="torture" pos="n2" xml:id="A02262-026-a-0130">tortures</w> <w lemma="suffer" pos="vvn" xml:id="A02262-026-a-0140" reg="suffered">suffer'd</w> <pc xml:id="A02262-026-a-0150">,</pc> <w lemma="while" pos="cs" xml:id="A02262-026-a-0160">while</w> <w lemma="the" pos="d" xml:id="A02262-026-a-0170">the</w> <w lemma="rise" pos="j_vg" xml:id="A02262-026-a-0180">rising</w> <w lemma="bowl" pos="n1" xml:id="A02262-026-a-0190" reg="bowl">Bole</w> </l> <l xml:id="A02262-e110880"> <w lemma="forsake" pos="vvd" xml:id="A02262-026-a-0200">Forsook</w> <w lemma="the" pos="d" xml:id="A02262-026-a-0210">the</w> <w lemma="earth" pos="n1" xml:id="A02262-026-a-0220">Earth</w> <pc xml:id="A02262-026-a-0230">,</pc> <w lemma="and" pos="cc" xml:id="A02262-026-a-0240">and</w> <w lemma="crimson" pos="j" xml:id="A02262-026-a-0250">crimson</w> <w lemma="torrent" pos="n2" xml:id="A02262-026-a-0260">Torrents</w> <w lemma="spring" pos="vvn" xml:id="A02262-026-a-0270">sprung</w> </l> <l n="60" xml:id="A02262-e110890"> <w lemma="from" pos="acp-p" xml:id="A02262-026-a-0280">From</w> <w lemma="his" pos="po" xml:id="A02262-026-a-0290">his</w> <w lemma="fresh" pos="j" xml:id="A02262-026-a-0300">fresh</w> <w lemma="wound" pos="n2" xml:id="A02262-026-a-0310">wounds</w> <pc xml:id="A02262-026-a-0320">,</pc> <w lemma="he" pos="pns" xml:id="A02262-026-a-0330">he</w> <w lemma="give" pos="vvd" xml:id="A02262-026-a-0340">gave</w> <w lemma="his" pos="po" xml:id="A02262-026-a-0350">his</w> <w lemma="grief" pos="n1" xml:id="A02262-026-a-0360">Grief</w> <w lemma="no" pos="d-x" xml:id="A02262-026-a-0370">no</w> <w lemma="tongue" pos="n1" xml:id="A02262-026-a-0380">tongue</w> <pc xml:id="A02262-026-a-0390" unit="sentence">.</pc> </l> <l xml:id="A02262-e110900"> <w lemma="the" pos="d" xml:id="A02262-026-a-0400">The</w> <w lemma="cross" pos="n1" xml:id="A02262-026-a-0410" reg="Cross">Crosse</w> <w lemma="advance" pos="vvn" xml:id="A02262-026-a-0420" reg="advanced">advanc'd</w> <w lemma="and" pos="cc" xml:id="A02262-026-a-0430">and</w> <w lemma="fix" pos="vvn" xml:id="A02262-026-a-0440" reg="fixed">fixt</w> <pc xml:id="A02262-026-a-0450">;</pc> <w lemma="then" pos="av" xml:id="A02262-026-a-0460">then</w> <pc xml:id="A02262-026-a-0470">,</pc> <w lemma="as" pos="acp-av" xml:id="A02262-026-a-0480">as</w> <w lemma="more" pos="av-c_d" xml:id="A02262-026-a-0490">more</w> <w lemma="nigh" pos="av_j" xml:id="A02262-026-a-0500">nigh</w> </l> <l xml:id="A02262-e110910"> <w lemma="to" pos="acp-p" xml:id="A02262-026-a-0510">To</w> <w lemma="his" pos="po" xml:id="A02262-026-a-0520">his</w> <w lemma="own" pos="d" xml:id="A02262-026-a-0530">own</w> <w lemma="heaven" pos="n1" xml:id="A02262-026-a-0540">Heaven</w> <pc xml:id="A02262-026-a-0550">,</pc> <w lemma="his" pos="po" xml:id="A02262-026-a-0560">his</w> <w lemma="eye" pos="n2" xml:id="A02262-026-a-0570">eyes</w> <w lemma="bend" pos="vvn" xml:id="A02262-026-a-0580">bent</w> <w lemma="on" pos="acp-p" xml:id="A02262-026-a-0590">on</w> <w lemma="the" pos="d" xml:id="A02262-026-a-0600">the</w> <w lemma="sky" pos="n1" xml:id="A02262-026-a-0610" reg="Sky">Skie</w> <pc xml:id="A02262-026-a-0620">,</pc> </l> <l xml:id="A02262-e110920"> <w lemma="among" pos="acp-p" xml:id="A02262-026-a-0630">Among</w> <w lemma="such" pos="d" xml:id="A02262-026-a-0640">such</w> <w lemma="never" pos="av-x" xml:id="A02262-026-a-0650">never</w> <w lemma="to" pos="acp-cs" xml:id="A02262-026-a-0660">to</w> <w lemma="be" pos="vvi" xml:id="A02262-026-a-0670">be</w> <w lemma="equal" pos="vvn" xml:id="A02262-026-a-0680" reg="equalled">equal'd</w> <w lemma="woe" pos="n2" xml:id="A02262-026-a-0690">woes</w> </l> <l xml:id="A02262-e110930"> <pc join="right" xml:id="A02262-026-a-0700">(</pc> <w lemma="who" pos="crq-r" xml:id="A02262-026-a-0710">Who</w> <w lemma="will" pos="vmd" xml:id="A02262-026-a-0720">would</w> <w lemma="believe" pos="vvi" xml:id="A02262-026-a-0730" reg="believe">beleeve</w> <w lemma="it" pos="pn" xml:id="A02262-026-a-0740">it</w> <pc xml:id="A02262-026-a-0750">!</pc> <pc xml:id="A02262-026-a-0760">)</pc> <w lemma="pity" pos="vvz" xml:id="A02262-026-a-0770">pities</w> <w lemma="his" pos="po" xml:id="A02262-026-a-0780">his</w> <w lemma="stern" pos="j" xml:id="A02262-026-a-0790">stern</w> <w lemma="foe" pos="n2" xml:id="A02262-026-a-0800">foes</w> <pc xml:id="A02262-026-a-0810">;</pc> </l> <l n="65" xml:id="A02262-e110940"> <w lemma="and" pos="cc" xml:id="A02262-026-a-0820">And</w> <w lemma="think" pos="vvz" xml:id="A02262-026-a-0830">thinks</w> <w lemma="those" pos="d" xml:id="A02262-026-a-0840">those</w> <w lemma="false" pos="j" xml:id="A02262-026-a-0850">false</w> <w lemma="contriver" pos="n2" xml:id="A02262-026-a-0860">Contrivers</w> <pc xml:id="A02262-026-a-0870">,</pc> <w lemma="those" pos="d" xml:id="A02262-026-a-0880">those</w> <w lemma="who" pos="crq-r" xml:id="A02262-026-a-0890">who</w> <w lemma="gore" pos="vvd" xml:id="A02262-026-a-0900" reg="gored">gor'd</w> </l> <l xml:id="A02262-e110950"> <w lemma="his" pos="po" xml:id="A02262-026-a-0910">His</w> <w lemma="flesh" pos="n1" xml:id="A02262-026-a-0920">flesh</w> <w lemma="with" pos="acp-p" xml:id="A02262-026-a-0930">with</w> <w lemma="wound" pos="n2" xml:id="A02262-026-a-0940">wounds</w> <pc xml:id="A02262-026-a-0950">,</pc> <w lemma="more" pos="av-c_d" xml:id="A02262-026-a-0960">more</w> <w lemma="fit" pos="j" xml:id="A02262-026-a-0970">fit</w> <w lemma="to" pos="acp-cs" xml:id="A02262-026-a-0980">to</w> <w lemma="be" pos="vvi" xml:id="A02262-026-a-0990">be</w> <w lemma="deplore" pos="vvn" xml:id="A02262-026-a-1000" reg="deplored">deplor'd</w> <pc xml:id="A02262-026-a-1010">:</pc> </l> <l xml:id="A02262-e110960"> <w lemma="who" pos="crq-r" xml:id="A02262-026-a-1020">Who</w> <w lemma="even" pos="av" xml:id="A02262-026-a-1030">even</w> <w lemma="their" pos="po" xml:id="A02262-026-a-1040">their</w> <w lemma="merit" pos="j_vn" xml:id="A02262-026-a-1050">merited</w> <w lemma="destruction" pos="n1" xml:id="A02262-026-a-1060">destruction</w> <w lemma="fear" pos="vvz" xml:id="A02262-026-a-1070" reg="fears">feares</w> <pc xml:id="A02262-026-a-1080">;</pc> </l> <l xml:id="A02262-e110970"> <w lemma="and" pos="cc" xml:id="A02262-026-a-1090">And</w> <w lemma="false" pos="av_j" xml:id="A02262-026-a-1100">falsely</w> <w lemma="judge" pos="vvn" xml:id="A02262-026-a-1110" reg="judged">judg'd</w> <pc xml:id="A02262-026-a-1120">,</pc> <w lemma="the" pos="d" xml:id="A02262-026-a-1130">the</w> <w lemma="true" pos="av_j" xml:id="A02262-026-a-1140">truly</w> <w lemma="guilty" pos="j" xml:id="A02262-026-a-1150">guilty</w> <w lemma="clear" pos="vvz" xml:id="A02262-026-a-1160" reg="clears">cleares</w> <pc xml:id="A02262-026-a-1170" unit="sentence">.</pc> </l> <l xml:id="A02262-e110980"> <w lemma="father" pos="n1" xml:id="A02262-026-a-1180">Father</w> <pc xml:id="A02262-026-a-1190">,</pc> <w lemma="he" pos="pns" xml:id="A02262-026-a-1200">he</w> <w lemma="cry" pos="vvz" xml:id="A02262-026-a-1210">cries</w> <pc xml:id="A02262-026-a-1220">,</pc> <w lemma="forgive" pos="vvb" xml:id="A02262-026-a-1230">forgive</w> <w lemma="this" pos="d" xml:id="A02262-026-a-1240">this</w> <w lemma="sin" pos="n1" xml:id="A02262-026-a-1250" reg="sin">sinne</w> <pc xml:id="A02262-026-a-1260">:</pc> <w lemma="they" pos="pns" xml:id="A02262-026-a-1270">they</w> <w lemma="know" pos="vvd" xml:id="A02262-026-a-1280">knew</w> </l> <l n="70" xml:id="A02262-e110990"> <w lemma="not" pos="xx" xml:id="A02262-026-a-1290">Not</w> <w lemma="what" pos="crq-r" xml:id="A02262-026-a-1300">what</w> <w lemma="they" pos="pns" xml:id="A02262-026-a-1310">they</w> <w lemma="do" pos="vvd" xml:id="A02262-026-a-1320">did</w> <pc xml:id="A02262-026-a-1330">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-026-a-1340">nor</w> <w lemma="know" pos="vvb" xml:id="A02262-026-a-1350">know</w> <w lemma="what" pos="crq-r" xml:id="A02262-026-a-1360">what</w> <w lemma="now" pos="av" xml:id="A02262-026-a-1370">now</w> <w lemma="they" pos="pns" xml:id="A02262-026-a-1380">they</w> <w lemma="do" pos="vvb" xml:id="A02262-026-a-1390">do</w> <pc xml:id="A02262-026-a-1400" unit="sentence">.</pc> </l> <l xml:id="A02262-e111000"> <w lemma="meanwhile" pos="av" xml:id="A02262-026-a-1410" reg="Meanwhile">Mean-while</w> <w lemma="the" pos="d" xml:id="A02262-026-a-1420">the</w> <w lemma="soldier" pos="n2" xml:id="A02262-026-a-1430" reg="Soldiers">Souldiers</w> <pc xml:id="A02262-026-a-1440">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-026-a-1450">who</w> <w lemma="in" pos="acp-p" xml:id="A02262-026-a-1460">in</w> <w lemma="blood" pos="n1" xml:id="A02262-026-a-1470" reg="blood">bloud</w> <w lemma="delight" pos="n1" xml:id="A02262-026-a-1480">delight</w> <pc xml:id="A02262-026-a-1490">,</pc> </l> <l xml:id="A02262-e111010"> <w lemma="with" pos="acp-p" xml:id="A02262-026-a-1500">With</w> <w lemma="heart" pos="n2" xml:id="A02262-026-a-1510">hearts</w> <w lemma="more" pos="av-c_d" xml:id="A02262-026-a-1520">more</w> <w lemma="hard" pos="j" xml:id="A02262-026-a-1530">hard</w> <w lemma="than" pos="cs" xml:id="A02262-026-a-1540" reg="than">then</w> <w lemma="rock" pos="n2" xml:id="A02262-026-a-1550">Rocks</w> <pc xml:id="A02262-026-a-1560">,</pc> <w lemma="behold" pos="vvb" xml:id="A02262-026-a-1570">behold</w> <w lemma="this" pos="d" xml:id="A02262-026-a-1580">this</w> <w lemma="sight" pos="n1" xml:id="A02262-026-a-1590">sight</w> <pc xml:id="A02262-026-a-1600">;</pc> </l> <l xml:id="A02262-e111020"> <w lemma="and" pos="cc" xml:id="A02262-026-a-1610">And</w> <w lemma="savage" pos="j" xml:id="A02262-026-a-1620">savage</w> <w lemma="rigour" pos="n1" xml:id="A02262-026-a-1630" reg="Rigour">Rigor</w> <w lemma="never" pos="av-x" xml:id="A02262-026-a-1640">never</w> <w lemma="reconcile" pos="vvn" xml:id="A02262-026-a-1650" reg="reconciled">reconcil'd</w> </l> <l xml:id="A02262-e111030"> <w lemma="to" pos="acp-p" xml:id="A02262-026-a-1660">To</w> <w lemma="pity" pos="n1" xml:id="A02262-026-a-1670" reg="Pity">Pitty</w> <pc xml:id="A02262-026-a-1680">,</pc> <w lemma="all" pos="d" xml:id="A02262-026-a-1690">all</w> <w lemma="humanity" pos="n1" xml:id="A02262-026-a-1700" reg="humanity">humanitie</w> <w lemma="exile" pos="vvn" xml:id="A02262-026-a-1710" reg="exiled">exil'd</w> <pc xml:id="A02262-026-a-1720">:</pc> </l> <l n="75" xml:id="A02262-e111040"> <w lemma="who" pos="crq-r" xml:id="A02262-026-a-1730">Who</w> <pc xml:id="A02262-026-a-1740">,</pc> <w lemma="use" pos="vvn" xml:id="A02262-026-a-1750" reg="used">us'd</w> <w lemma="to" pos="acp-p" xml:id="A02262-026-a-1760">to</w> <w lemma="pillage" pos="n1" xml:id="A02262-026-a-1770">pillage</w> <pc xml:id="A02262-026-a-1780">,</pc> <w lemma="now" pos="av" xml:id="A02262-026-a-1790">now</w> <w lemma="intend" pos="vvb" xml:id="A02262-026-a-1800">intend</w> <w lemma="their" pos="po" xml:id="A02262-026-a-1810">their</w> <w lemma="prey" pos="n1" xml:id="A02262-026-a-1820">prey</w> <pc xml:id="A02262-026-a-1830">;</pc> </l> <l xml:id="A02262-e111050"> <w lemma="nor" pos="cc-x" xml:id="A02262-026-a-1840">Nor</w> <w lemma="for" pos="acp-p" xml:id="A02262-026-a-1850">for</w> <w lemma="his" pos="po" xml:id="A02262-026-a-1860">his</w> <w lemma="death" pos="n1" xml:id="A02262-026-a-1870">death</w> <pc xml:id="A02262-026-a-1880">,</pc> <w lemma="though" pos="acp-cs" xml:id="A02262-026-a-1890">though</w> <w lemma="then" pos="av" xml:id="A02262-026-a-1900">then</w> <w lemma="a" pos="d" xml:id="A02262-026-a-1910">a</w> <w lemma="die" pos="j_vg" xml:id="A02262-026-a-1920">dying</w> <pc xml:id="A02262-026-a-1930">,</pc> <w lemma="stay" pos="vvb" xml:id="A02262-026-a-1940">stay</w> <pc xml:id="A02262-026-a-1950">;</pc> </l> <l xml:id="A02262-e111060"> <w lemma="but" pos="acp-cc" xml:id="A02262-026-a-1960">But</w> <w lemma="he" pos="pns" xml:id="A02262-026-a-1970">he</w> <w lemma="alive" pos="j" xml:id="A02262-026-a-1980">alive</w> <pc xml:id="A02262-026-a-1990">,</pc> <w lemma="and" pos="cc" xml:id="A02262-026-a-2000">and</w> <w lemma="look" pos="vvg" xml:id="A02262-026-a-2010">looking</w> <w lemma="on" pos="acp-av" xml:id="A02262-026-a-2020">on</w> <pc xml:id="A02262-026-a-2030">,</pc> <w lemma="divide" pos="vvb" xml:id="A02262-026-a-2040">divide</w> </l> <l xml:id="A02262-e111070"> <w lemma="the" pos="d" xml:id="A02262-026-a-2050">The</w> <w lemma="spoil" pos="n1" xml:id="A02262-026-a-2060">Spoil</w> <pc xml:id="A02262-026-a-2070">;</pc> <w lemma="yet" pos="av" xml:id="A02262-026-a-2080">yet</w> <w lemma="more" pos="d-c" xml:id="A02262-026-a-2090">more</w> <w lemma="in" pos="acp-p" xml:id="A02262-026-a-2100">in</w> <w lemma="the" pos="d" xml:id="A02262-026-a-2110">the</w> <w lemma="spectator" pos="n1" xml:id="A02262-026-a-2120" reg="Spectator">Spectatour</w> <w lemma="joy" pos="vvd" xml:id="A02262-026-a-2130" reg="joyed">joy'd</w> <pc xml:id="A02262-026-a-2140" unit="sentence">.</pc> </l> <l xml:id="A02262-e111080"> <w lemma="fury" pos="n1" xml:id="A02262-026-a-2150">Fury</w> <w lemma="in" pos="acp-p" xml:id="A02262-026-a-2160">in</w> <w lemma="trifle" pos="n2" xml:id="A02262-026-a-2170">trifles</w> <w lemma="sport" pos="n2" xml:id="A02262-026-a-2180">sports</w> <pc xml:id="A02262-026-a-2190">:</pc> <w lemma="their" pos="po" xml:id="A02262-026-a-2200">their</w> <w lemma="scorn" pos="n1" xml:id="A02262-026-a-2210">scorn</w> <w lemma="his" pos="po" xml:id="A02262-026-a-2220">his</w> <w lemma="poor" pos="j" xml:id="A02262-026-a-2230" reg="poor">poore</w> <pc xml:id="A02262-026-a-2240">,</pc> </l> <l n="80" xml:id="A02262-e111090"> <w lemma="yet" pos="av" xml:id="A02262-026-a-2250">Yet</w> <w lemma="part" pos="vvd" xml:id="A02262-026-a-2260">parted</w> <w lemma="garment" pos="n2" xml:id="A02262-026-a-2270">garments</w> <pc xml:id="A02262-026-a-2280">,</pc> <w lemma="distribute" pos="vvi" xml:id="A02262-026-a-2290">distribute</w> <w lemma="to" pos="acp-p" xml:id="A02262-026-a-2300">to</w> <w lemma="four" pos="crd" xml:id="A02262-026-a-2310" reg="four">foure</w> <pc xml:id="A02262-026-a-2320" unit="sentence">.</pc> </l> <l xml:id="A02262-e111100"> <w lemma="his" pos="po" xml:id="A02262-026-a-2330">His</w> <w lemma="inward" pos="j" xml:id="A02262-026-a-2340">inward</w> <w lemma="robe" pos="n1" xml:id="A02262-026-a-2350">Robe</w> <pc xml:id="A02262-026-a-2360">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-026-a-2370">with</w> <w lemma="one" pos="crd" xml:id="A02262-026-a-2380">one</w> <w lemma="contexture" pos="n1" xml:id="A02262-026-a-2390">contexture</w> <w lemma="knit" pos="vvn" xml:id="A02262-026-a-2400">knit</w> <pc xml:id="A02262-026-a-2410">,</pc> </l> <l xml:id="A02262-e111110"> <w lemma="nor" pos="cc-x" xml:id="A02262-026-a-2420">Nor</w> <w lemma="of" pos="acp-p" xml:id="A02262-026-a-2430">of</w> <w lemma="the" pos="d" xml:id="A02262-026-a-2440">the</w> <w lemma="like" pos="j" xml:id="A02262-026-a-2450">like</w> <w lemma="division" pos="n1" xml:id="A02262-026-a-2460">division</w> <w lemma="will" pos="vmd" xml:id="A02262-026-a-2470">would</w> <w lemma="admit" pos="vvi" xml:id="A02262-026-a-2480">admit</w> <pc xml:id="A02262-026-a-2490">,</pc> </l> <pb facs="26" n="45" xml:id="A02262-026-b"/> <l xml:id="A02262-e111120"> <w lemma="their" pos="po" xml:id="A02262-026-b-0010">Their</w> <w lemma="vote" pos="n2" xml:id="A02262-026-b-0020">votes</w> <w lemma="to" pos="acp-p" xml:id="A02262-026-b-0030">to</w> <w lemma="the" pos="d" xml:id="A02262-026-b-0040">the</w> <w lemma="dispose" pos="n1" xml:id="A02262-026-b-0050">dispose</w> <w lemma="of" pos="acp-p" xml:id="A02262-026-b-0060">of</w> <w lemma="lot" pos="n2" xml:id="A02262-026-b-0070">Lots</w> <w lemma="refer" pos="vvb" xml:id="A02262-026-b-0080" reg="refer">referre</w> <pc xml:id="A02262-026-b-0090">,</pc> </l> <l xml:id="A02262-e111130"> <w lemma="elect" pos="vvg" xml:id="A02262-026-b-0100">Electing</w> <w lemma="chance" pos="n1" xml:id="A02262-026-b-0110">Chance</w> <w lemma="for" pos="acp-p" xml:id="A02262-026-b-0120">for</w> <w lemma="their" pos="po" xml:id="A02262-026-b-0130">their</w> <w lemma="blind" pos="j" xml:id="A02262-026-b-0140" reg="blind">blinde</w> <w lemma="arbiter" pos="n1" xml:id="A02262-026-b-0150">Arbiter</w> <pc xml:id="A02262-026-b-0160" unit="sentence">.</pc> </l> <l n="85" xml:id="A02262-e111140"> <w lemma="nor" pos="cc-x" xml:id="A02262-026-b-0170">Nor</w> <w lemma="be" pos="vvd" xml:id="A02262-026-b-0180" reg="was" type="contract1">wa</w> <w xml:id="A02262-026-b-0180c" type="contract2" lemma="it" pos="pn" reg="'t" join="left">st</w> <w lemma="the" pos="d" xml:id="A02262-026-b-0190">the</w> <w lemma="least" pos="d-s" xml:id="A02262-026-b-0200">least</w> <w lemma="of" pos="acp-p" xml:id="A02262-026-b-0210">of</w> <w lemma="evil" pos="n2_j" xml:id="A02262-026-b-0220">evils</w> <w lemma="to" pos="acp-cs" xml:id="A02262-026-b-0230">to</w> <w lemma="behold" pos="vvi" xml:id="A02262-026-b-0240">behold</w> </l> <l xml:id="A02262-e111150"> <w lemma="the" pos="d" xml:id="A02262-026-b-0250">Th'</w> <w lemma="ignoble" pos="j" xml:id="A02262-026-b-0260">ignoble</w> <w lemma="partner" pos="n2" xml:id="A02262-026-b-0270">Partners</w> <w lemma="of" pos="acp-p" xml:id="A02262-026-b-0280">of</w> <w lemma="his" pos="po" xml:id="A02262-026-b-0290">his</w> <w lemma="pain" pos="n1" xml:id="A02262-026-b-0300">pain</w> <pc xml:id="A02262-026-b-0310">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-026-b-0320">who</w> <w lemma="old" pos="j" xml:id="A02262-026-b-0330">old</w> </l> <l xml:id="A02262-e111160"> <w lemma="in" pos="acp-p" xml:id="A02262-026-b-0340">In</w> <w lemma="mischief" pos="n1" xml:id="A02262-026-b-0350">mischief</w> <w lemma="robe" pos="vvn" xml:id="A02262-026-b-0360" reg="robbed">rob'd</w> <w lemma="the" pos="d" xml:id="A02262-026-b-0370">the</w> <w lemma="murder" pos="j_vn" xml:id="A02262-026-b-0380" reg="murdered">murder'd</w> <w lemma="passenger" pos="n2" xml:id="A02262-026-b-0390">Passengers</w> <pc xml:id="A02262-026-b-0400">;</pc> </l> <l xml:id="A02262-e111170"> <w lemma="follow" pos="vvn" xml:id="A02262-026-b-0410" reg="Followed">Follow'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-026-b-0420">by</w> <w lemma="troop" pos="n2" xml:id="A02262-026-b-0430">Troops</w> <pc xml:id="A02262-026-b-0440">,</pc> <w lemma="that" pos="cs" xml:id="A02262-026-b-0450">that</w> <w lemma="fill" pos="vvd" xml:id="A02262-026-b-0460" reg="filled">fill'd</w> <w lemma="the" pos="d" xml:id="A02262-026-b-0470">the</w> <w lemma="night" pos="n1" xml:id="A02262-026-b-0480">Night</w> <w lemma="with" pos="acp-p" xml:id="A02262-026-b-0490">with</w> <w lemma="fear" pos="n2" xml:id="A02262-026-b-0500" reg="fears">feares</w> <pc xml:id="A02262-026-b-0510" unit="sentence">.</pc> </l> <l xml:id="A02262-e111180"> <w lemma="while" pos="n1" xml:id="A02262-026-b-0520">While</w> <w lemma="thus" pos="av" xml:id="A02262-026-b-0530">thus</w> <w lemma="they" pos="pns" xml:id="A02262-026-b-0540">they</w> <w lemma="hang" pos="vvd" xml:id="A02262-026-b-0550">hung</w> <pc xml:id="A02262-026-b-0560">,</pc> <w lemma="none" pos="pi-x" xml:id="A02262-026-b-0570">none</w> <w lemma="can" pos="vmd" xml:id="A02262-026-b-0580">could</w> <w lemma="the" pos="d" xml:id="A02262-026-b-0590">the</w> <w lemma="doubt" pos="n1" xml:id="A02262-026-b-0600">doubt</w> <w lemma="explain" pos="vvi" xml:id="A02262-026-b-0610">explain</w> <pc xml:id="A02262-026-b-0620">,</pc> </l> <l xml:id="A02262-e111190"> <w lemma="whether" pos="cs" xml:id="A02262-026-b-0630" reg="whether">VVhether</w> <w lemma="he" pos="pns" xml:id="A02262-026-b-0640">He</w> <w lemma="more" pos="av-c_d" xml:id="A02262-026-b-0650">more</w> <w lemma="have" pos="vvd" xml:id="A02262-026-b-0660">had</w> <w lemma="save" pos="vvn" xml:id="A02262-026-b-0670" reg="saved">sav'd</w> <w lemma="then" pos="av" xml:id="A02262-026-b-0680">then</w> <w lemma="they" pos="pns" xml:id="A02262-026-b-0690">They</w> <w lemma="have" pos="vvd" xml:id="A02262-026-b-0700">had</w> <w lemma="slay" pos="vvn" xml:id="A02262-026-b-0710">slain</w> <pc xml:id="A02262-026-b-0720" unit="sentence">.</pc> </l> <l n="90" xml:id="A02262-e111200"> <w lemma="the" pos="d" xml:id="A02262-026-b-0730">The</w> <w lemma="numerous" pos="j" xml:id="A02262-026-b-0740">numerous</w> <w lemma="index" pos="n1" xml:id="A02262-026-b-0750">Index</w> <w lemma="of" pos="acp-p" xml:id="A02262-026-b-0760">of</w> <w lemma="each" pos="d" xml:id="A02262-026-b-0770">each</w> <w lemma="bloody" pos="j" xml:id="A02262-026-b-0780" reg="bloody">bloudy</w> <w lemma="deed" pos="n1" xml:id="A02262-026-b-0790">deed</w> </l> <l xml:id="A02262-e111210"> <w lemma="now" pos="av" xml:id="A02262-026-b-0800">Now</w> <w lemma="brand" pos="vvi" xml:id="A02262-026-b-0810">brand</w> <w lemma="their" pos="po" xml:id="A02262-026-b-0820">their</w> <w lemma="life" pos="n2" xml:id="A02262-026-b-0830">lives</w> <pc xml:id="A02262-026-b-0840">:</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-026-b-0850">when</w> <w lemma="those" pos="d" xml:id="A02262-026-b-0860">those</w> <w lemma="who" pos="crq-r" xml:id="A02262-026-b-0870">who</w> <w lemma="can" pos="vmd" xml:id="A02262-026-b-0880">could</w> <w lemma="not" pos="xx" xml:id="A02262-026-b-0890">not</w> <w lemma="read" pos="vvi" xml:id="A02262-026-b-0900">read</w> </l> <l xml:id="A02262-e111220"> <w lemma="at" pos="acp-p" xml:id="A02262-026-b-0910">At</w> <w lemma="such" pos="d" xml:id="A02262-026-b-0920">such</w> <w lemma="a" pos="d" xml:id="A02262-026-b-0930">a</w> <w lemma="distance" pos="n1" xml:id="A02262-026-b-0940">distance</w> <pc xml:id="A02262-026-b-0950">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-026-b-0960">of</w> <w lemma="the" pos="d" xml:id="A02262-026-b-0970">the</w> <w lemma="next" pos="ord" xml:id="A02262-026-b-0980">next</w> <w lemma="inquire" pos="vvi" xml:id="A02262-026-b-0990">inquire</w> </l> <l xml:id="A02262-e111230"> <w lemma="for" pos="acp-p" xml:id="A02262-026-b-1000">For</w> <w lemma="what" pos="crq-r" xml:id="A02262-026-b-1010">what</w> <w lemma="they" pos="pns" xml:id="A02262-026-b-1020">they</w> <w lemma="die" pos="vvd" xml:id="A02262-026-b-1030" reg="died">dy'd</w> <pc xml:id="A02262-026-b-1040">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-026-b-1050">who</w> <w lemma="have" pos="vvd" xml:id="A02262-026-b-1060">had</w> <w lemma="the" pos="d" xml:id="A02262-026-b-1070">the</w> <w lemma="same" pos="d" xml:id="A02262-026-b-1080">same</w> <w lemma="desire" pos="n1" xml:id="A02262-026-b-1090">desire</w> <pc xml:id="A02262-026-b-1100" unit="sentence">.</pc> </l> <l n="95" xml:id="A02262-e111240"> <w lemma="but" pos="acp-cc" xml:id="A02262-026-b-1110">But</w> <w lemma="above" pos="acp-p" xml:id="A02262-026-b-1120">above</w> <w lemma="his" pos="po" xml:id="A02262-026-b-1130">his</w> <w lemma="decline" pos="j_vg" xml:id="A02262-026-b-1140">declining</w> <w lemma="head" pos="n1" xml:id="A02262-026-b-1150">Head</w> <w lemma="they" pos="pns" xml:id="A02262-026-b-1160">they</w> <w lemma="hang" pos="vvd" xml:id="A02262-026-b-1170">hung</w> </l> <l xml:id="A02262-e111250"> <w lemma="a" pos="d" xml:id="A02262-026-b-1180">A</w> <w lemma="table" pos="n1" xml:id="A02262-026-b-1190">table</w> <w lemma="in" pos="acp-p" xml:id="A02262-026-b-1200">in</w> <w lemma="three" pos="crd" xml:id="A02262-026-b-1210">three</w> <w lemma="language" pos="n2" xml:id="A02262-026-b-1220">Languages</w> <pc xml:id="A02262-026-b-1230">:</pc> <w lemma="the" pos="d" xml:id="A02262-026-b-1240">the</w> <w lemma="tongue" pos="n1" xml:id="A02262-026-b-1250">Tongue</w> <pc xml:id="A02262-026-b-1260">,</pc> </l> <l xml:id="A02262-e111260"> <w lemma="the" pos="d" xml:id="A02262-026-b-1270">The</w> <w lemma="first" pos="ord" xml:id="A02262-026-b-1280">first</w> <w lemma="of" pos="acp-p" xml:id="A02262-026-b-1290">of</w> <w lemma="tongue" pos="n2" xml:id="A02262-026-b-1300">tongues</w> <pc xml:id="A02262-026-b-1310">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-026-b-1320">which</w> <w lemma="teach" pos="vvd" xml:id="A02262-026-b-1330">taught</w> <w lemma="our" pos="po" xml:id="A02262-026-b-1340">our</w> <w lemma="abrahamite" pos="n2" xml:id="A02262-026-b-1350">Abrahamites</w> </l> <l xml:id="A02262-e111270"> <w lemma="those" pos="d" xml:id="A02262-026-b-1360">Those</w> <w lemma="heavenly" pos="j" xml:id="A02262-026-b-1370">heavenly</w> <w lemma="precept" pos="n2" xml:id="A02262-026-b-1380">Precepts</w> <pc xml:id="A02262-026-b-1390">,</pc> <w lemma="and" pos="cc" xml:id="A02262-026-b-1400">and</w> <w lemma="mysterious" pos="j" xml:id="A02262-026-b-1410">mysterious</w> <w lemma="rite" pos="n2" xml:id="A02262-026-b-1420">Rites</w> <pc xml:id="A02262-026-b-1430">;</pc> </l> <l xml:id="A02262-e111280"> <w lemma="next" pos="ord" xml:id="A02262-026-b-1440">Next</w> <pc xml:id="A02262-026-b-1450">,</pc> <w lemma="that" pos="cs" xml:id="A02262-026-b-1460">that</w> <w lemma="which" pos="crq-r" xml:id="A02262-026-b-1470">which</w> <w lemma="to" pos="acp-p" xml:id="A02262-026-b-1480">to</w> <w lemma="the" pos="d" xml:id="A02262-026-b-1490" type="contract1" reg="th'">th'</w> <w xml:id="A02262-026-b-1490c" type="contract2" lemma="inform" pos="vvn" reg="informed" join="left">informed</w> <w lemma="world" pos="n1" xml:id="A02262-026-b-1500">World</w> <w lemma="impart" pos="vvz" xml:id="A02262-026-b-1510">imparts</w> </l> <l n="100" xml:id="A02262-e111290"> <w lemma="the" pos="d" xml:id="A02262-026-b-1520">The</w> <w lemma="grecian" pos="j-nn" xml:id="A02262-026-b-1530">Grecian</w> <w lemma="industry" pos="n1" xml:id="A02262-026-b-1540">Industry</w> <pc xml:id="A02262-026-b-1550">,</pc> <w lemma="and" pos="cc" xml:id="A02262-026-b-1560">and</w> <w lemma="learned" pos="j" xml:id="A02262-026-b-1570">learned</w> <w lemma="art" pos="n2" xml:id="A02262-026-b-1580">Arts</w> <pc xml:id="A02262-026-b-1590">;</pc> </l> <l xml:id="A02262-e111300"> <w lemma="then" pos="av" xml:id="A02262-026-b-1600">Then</w> <w lemma="this" pos="d" xml:id="A02262-026-b-1610">this</w> <pc xml:id="A02262-026-b-1620">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-026-b-1630">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-026-b-1640">whence</w> <w lemma="the" pos="d" xml:id="A02262-026-b-1650">the</w> <w lemma="conquer" pos="j_vn" xml:id="A02262-026-b-1660" reg="conquered">conquer'd</w> <w lemma="earth" pos="n1" xml:id="A02262-026-b-1670">Earth</w> <w lemma="now" pos="av" xml:id="A02262-026-b-1680">now</w> <w lemma="take" pos="vvz" xml:id="A02262-026-b-1690">takes</w> </l> <l xml:id="A02262-e111310"> <w lemma="her" pos="po" xml:id="A02262-026-b-1700">Her</w> <w lemma="law" pos="n2" xml:id="A02262-026-b-1710" reg="Laws">Lawes</w> <pc xml:id="A02262-026-b-1720">,</pc> <w lemma="and" pos="cc" xml:id="A02262-026-b-1730">and</w> <w lemma="at" pos="acp-p" xml:id="A02262-026-b-1740">at</w> <w lemma="the" pos="d" xml:id="A02262-026-b-1750">the</w> <w lemma="roman" pos="j-nn" xml:id="A02262-026-b-1760" reg="Roman">Romane</w> <w lemma="virtue" pos="n1" xml:id="A02262-026-b-1770">Virtue</w> <w lemma="quake" pos="vvz" xml:id="A02262-026-b-1780">quakes</w> <pc xml:id="A02262-026-b-1790">;</pc> </l> <l xml:id="A02262-e111320"> <w lemma="all" pos="d" xml:id="A02262-026-b-1800">All</w> <w lemma="of" pos="acp-p" xml:id="A02262-026-b-1810">of</w> <w lemma="one" pos="crd" xml:id="A02262-026-b-1820">one</w> <w lemma="sense" pos="n1" xml:id="A02262-026-b-1830">sense</w> <pc xml:id="A02262-026-b-1840" unit="sentence">.</pc> <w lemma="his" pos="po" xml:id="A02262-026-b-1850">His</w> <w lemma="place" pos="n1" xml:id="A02262-026-b-1860">place</w> <w lemma="of" pos="acp-p" xml:id="A02262-026-b-1870">of</w> <w lemma="birth" pos="n1" xml:id="A02262-026-b-1880">birth</w> <pc xml:id="A02262-026-b-1890">,</pc> <w lemma="his" pos="po" xml:id="A02262-026-b-1900">his</w> <w lemma="name" pos="n1" xml:id="A02262-026-b-1910">Name</w> </l> <l xml:id="A02262-e111330"> <w lemma="declare" pos="vvb" xml:id="A02262-026-b-1920">Declare</w> <pc xml:id="A02262-026-b-1930">;</pc> <w lemma="and" pos="cc" xml:id="A02262-026-b-1940">and</w> <w lemma="for" pos="acp-p" xml:id="A02262-026-b-1950">for</w> <w lemma="the" pos="d" xml:id="A02262-026-b-1960">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="A02262-026-b-1970">Hebrew</w> <w lemma="king" pos="n1" xml:id="A02262-026-b-1980">King</w> <w lemma="proclaim" pos="vvi" xml:id="A02262-026-b-1990" reg="proclaim">proclame</w> <pc xml:id="A02262-026-b-2000" unit="sentence">.</pc> </l> <l n="105" xml:id="A02262-e111340"> <w lemma="after" pos="acp-p" xml:id="A02262-026-b-2010">After</w> <w lemma="the" pos="d" xml:id="A02262-026-b-2020">the</w> <w lemma="bloody" pos="j" xml:id="A02262-026-b-2030" reg="bloody">bloudy</w> <w lemma="priest" pos="n2" xml:id="A02262-026-b-2040">Priests</w> <w lemma="so" pos="av" xml:id="A02262-026-b-2050">so</w> <w lemma="long" pos="av_j" xml:id="A02262-026-b-2060">long</w> <w lemma="have" pos="vvd" xml:id="A02262-026-b-2070">had</w> <w lemma="feed" pos="vvn" xml:id="A02262-026-b-2080">fed</w> </l> <l xml:id="A02262-e111350"> <w lemma="on" pos="acp-p" xml:id="A02262-026-b-2090">On</w> <w lemma="this" pos="d" xml:id="A02262-026-b-2100">this</w> <w lemma="love" pos="j_vn" xml:id="A02262-026-b-2110" reg="loved">lov'd</w> <w lemma="spectacle" pos="n1" xml:id="A02262-026-b-2120">Spectacle</w> <pc xml:id="A02262-026-b-2130">;</pc> <w lemma="at" pos="acp-p" xml:id="A02262-026-b-2140">at</w> <w lemma="length" pos="n1" xml:id="A02262-026-b-2150">length</w> <w lemma="they" pos="pns" xml:id="A02262-026-b-2160">they</w> <w lemma="read" pos="vvb" xml:id="A02262-026-b-2170">read</w> </l> <l xml:id="A02262-e111360"> <w lemma="the" pos="d" xml:id="A02262-026-b-2180">The</w> <w lemma="title" pos="n1" xml:id="A02262-026-b-2190">Title</w> <pc xml:id="A02262-026-b-2200">:</pc> <w lemma="and" pos="cc" xml:id="A02262-026-b-2210">and</w> <w lemma="in" pos="acp-p" xml:id="A02262-026-b-2220">in</w> <w lemma="such" pos="d" xml:id="A02262-026-b-2230">such</w> <w lemma="a" pos="d" xml:id="A02262-026-b-2240">a</w> <w lemma="misery" pos="n1" xml:id="A02262-026-b-2250" reg="misery">miserie</w> <pc xml:id="A02262-026-b-2260">,</pc> </l> <l xml:id="A02262-e111370"> <w lemma="so" pos="av" xml:id="A02262-026-b-2270">So</w> <w lemma="full" pos="j" xml:id="A02262-026-b-2280">full</w> <w lemma="of" pos="acp-p" xml:id="A02262-026-b-2290">of</w> <w lemma="ruth" pos="n1" xml:id="A02262-026-b-2300">ruth</w> <pc xml:id="A02262-026-b-2310">,</pc> <w lemma="find" pos="vvd" xml:id="A02262-026-b-2320">found</w> <w lemma="something" pos="pi" xml:id="A02262-026-b-2330">something</w> <w lemma="to" pos="acp-cs" xml:id="A02262-026-b-2340">to</w> <w lemma="envy" pos="vvi" xml:id="A02262-026-b-2350">envy</w> <pc xml:id="A02262-026-b-2360" unit="sentence">.</pc> </l> <pb facs="27" n="46" xml:id="A02262-027-a"/> <l xml:id="A02262-e111380"> <w lemma="the" pos="d" xml:id="A02262-027-a-0010">The</w> <w lemma="governor" pos="n1" xml:id="A02262-027-a-0020" reg="Governor">Governour</w> <w lemma="entreat" pos="vvg" xml:id="A02262-027-a-0030" reg="entreating">intreating</w> <w lemma="to" pos="acp-cs" xml:id="A02262-027-a-0040">to</w> <w lemma="take" pos="vvi" xml:id="A02262-027-a-0050">take</w> <w lemma="down" pos="acp-av" xml:id="A02262-027-a-0060">down</w> </l> <l n="110" xml:id="A02262-e111390"> <w lemma="that" pos="cs" xml:id="A02262-027-a-0070">That</w> <w lemma="glorious" pos="j" xml:id="A02262-027-a-0080">glorious</w> <w lemma="style" pos="n1" xml:id="A02262-027-a-0090" reg="Style">Stile</w> <pc xml:id="A02262-027-a-0100">;</pc> <w lemma="lest" pos="cs" xml:id="A02262-027-a-0110">lest</w> <w lemma="he" pos="pns" xml:id="A02262-027-a-0120">he</w> <w lemma="the" pos="d" xml:id="A02262-027-a-0130">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="A02262-027-a-0140">Hebrew</w> <w lemma="crown" pos="n1" xml:id="A02262-027-a-0150">Crown</w> </l> <l xml:id="A02262-e111400"> <w lemma="shall" pos="vmd" xml:id="A02262-027-a-0160">Should</w> <w lemma="vindicate" pos="vvi" xml:id="A02262-027-a-0170">vindicate</w> <w lemma="in" pos="acp-p" xml:id="A02262-027-a-0180">in</w> <w lemma="death" pos="n1" xml:id="A02262-027-a-0190">Death</w> <pc xml:id="A02262-027-a-0200">;</pc> <w lemma="and" pos="cc" xml:id="A02262-027-a-0210">and</w> <w lemma="so" pos="av" xml:id="A02262-027-a-0220">so</w> <w lemma="deny" pos="vvb" xml:id="A02262-027-a-0230">deny</w> </l> <l xml:id="A02262-e111410"> <w lemma="that" pos="d" xml:id="A02262-027-a-0240">That</w> <w lemma="prince" pos="n2" xml:id="A02262-027-a-0250">Princes</w> <w lemma="by" pos="acp-p" xml:id="A02262-027-a-0260">by</w> <w lemma="subordinates" pos="n1g" xml:id="A02262-027-a-0270" reg="subordinate's">Subordinates</w> <w lemma="shall" pos="vmd" xml:id="A02262-027-a-0280">should</w> <w lemma="die" pos="vvi" xml:id="A02262-027-a-0290">die</w> <pc xml:id="A02262-027-a-0300" unit="sentence">.</pc> </l> <l xml:id="A02262-e111420"> <w lemma="but" pos="acp-cc" xml:id="A02262-027-a-0310">But</w> <w lemma="who" pos="crq-r" xml:id="A02262-027-a-0320">who</w> <w lemma="that" pos="cs" xml:id="A02262-027-a-0330">that</w> <w lemma="day" pos="n1" xml:id="A02262-027-a-0340">Day</w> <w lemma="so" pos="av" xml:id="A02262-027-a-0350">so</w> <w lemma="ready" pos="av_j" xml:id="A02262-027-a-0360">readily</w> <w lemma="comply" pos="vvn" xml:id="A02262-027-a-0370" reg="complied">compli'd</w> </l> <l xml:id="A02262-e111430"> <w lemma="to" pos="acp-cs" xml:id="A02262-027-a-0380">To</w> <w lemma="give" pos="vvi" xml:id="A02262-027-a-0390">give</w> <w lemma="a" pos="d" xml:id="A02262-027-a-0400">a</w> <w lemma="life" pos="n1" xml:id="A02262-027-a-0410">life</w> <pc xml:id="A02262-027-a-0420">,</pc> <w lemma="austere" pos="av_j" xml:id="A02262-027-a-0430">austerely</w> <w lemma="this" pos="d" xml:id="A02262-027-a-0440">this</w> <w lemma="deny" pos="vvn" xml:id="A02262-027-a-0450" reg="denied">deni'd</w> <pc xml:id="A02262-027-a-0460" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e111440" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-027-a-0470" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-027-a-0480" unit="sentence">.</pc> </speaker> <l n="115" xml:id="A02262-e111450"> <w lemma="while" pos="n1" xml:id="A02262-027-a-0490">While</w> <w lemma="linger" pos="j_vg" xml:id="A02262-027-a-0500" reg="lingering">lingring</w> <w lemma="death" pos="n1" xml:id="A02262-027-a-0510">Death</w> <w lemma="his" pos="po" xml:id="A02262-027-a-0520">his</w> <w lemma="sad" pos="j" xml:id="A02262-027-a-0530">sad</w> <w lemma="release" pos="n1" xml:id="A02262-027-a-0540">release</w> <w lemma="defer" pos="vvn" xml:id="A02262-027-a-0550" reg="deferred">deferr'd</w> <pc xml:id="A02262-027-a-0560">,</pc> </l> <l xml:id="A02262-e111460"> <w lemma="how" pos="crq-q" xml:id="A02262-027-a-0570">How</w> <w lemma="look" pos="vvd" xml:id="A02262-027-a-0580" reg="looked">lookt</w> <w lemma="the" pos="d" xml:id="A02262-027-a-0590">the</w> <w lemma="stander" pos="n2" xml:id="A02262-027-a-0600">standers</w> <w lemma="by" pos="acp-p" xml:id="A02262-027-a-0610">by</w> <pc xml:id="A02262-027-a-0620">?</pc> <w lemma="what" pos="crq-q" xml:id="A02262-027-a-0630">what</w> <w lemma="word" pos="n2" xml:id="A02262-027-a-0640">words</w> <w lemma="be" pos="vvd" xml:id="A02262-027-a-0650">were</w> <w lemma="hear" pos="vvn" xml:id="A02262-027-a-0660">heard</w> <pc xml:id="A02262-027-a-0670" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e111470" who="A02262-1_nuntius"> <speaker> <w lemma="I." pos="n-ab" xml:id="A02262-027-a-0680">I.</w> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-027-a-0690" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-027-a-0700" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e111480"> <w lemma="not" pos="xx" xml:id="A02262-027-a-0710">Not</w> <w lemma="all" pos="d" xml:id="A02262-027-a-0720">all</w> <w lemma="alike" pos="av_j" xml:id="A02262-027-a-0730">alike</w> <pc xml:id="A02262-027-a-0740">:</pc> <w lemma="discord" pos="vvg" xml:id="A02262-027-a-0750">discording</w> <w lemma="murmur" pos="n2" xml:id="A02262-027-a-0760">murmurs</w> <w lemma="rise" pos="vvi" xml:id="A02262-027-a-0770">rise</w> <pc xml:id="A02262-027-a-0780" unit="sentence">.</pc> </l> <l xml:id="A02262-e111490"> <w lemma="some" pos="d" xml:id="A02262-027-a-0790">Some</w> <pc xml:id="A02262-027-a-0800">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-027-a-0810">with</w> <w lemma="transfix" pos="vvn" xml:id="A02262-027-a-0820">transfixed</w> <w lemma="heart" pos="n2" xml:id="A02262-027-a-0830">hearts</w> <pc xml:id="A02262-027-a-0840">,</pc> <w lemma="and" pos="cc" xml:id="A02262-027-a-0850">and</w> <w lemma="wound" pos="j_vn" xml:id="A02262-027-a-0860">wounded</w> <w lemma="eye" pos="n2" xml:id="A02262-027-a-0870">eyes</w> <pc xml:id="A02262-027-a-0880">,</pc> </l> <l xml:id="A02262-e111500"> <w lemma="astonish" pos="vvn" xml:id="A02262-027-a-0890" reg="Astonished">Astonisht</w> <w lemma="stand" pos="vvb" xml:id="A02262-027-a-0900">stand</w> <pc xml:id="A02262-027-a-0910">:</pc> <w lemma="some" pos="d" xml:id="A02262-027-a-0920">some</w> <w lemma="joy" pos="n1" xml:id="A02262-027-a-0930">joy</w> <w lemma="in" pos="acp-p" xml:id="A02262-027-a-0940">in</w> <w lemma="his" pos="po" xml:id="A02262-027-a-0950">his</w> <w lemma="slow" pos="j" xml:id="A02262-027-a-0960">slow</w> <w lemma="fate" pos="n1" xml:id="A02262-027-a-0970">fate</w> <pc xml:id="A02262-027-a-0980">,</pc> </l> <l n="120" xml:id="A02262-e111510"> <w lemma="and" pos="cc" xml:id="A02262-027-a-0990">And</w> <w lemma="to" pos="acp-p" xml:id="A02262-027-a-1000">to</w> <w lemma="the" pos="d" xml:id="A02262-027-a-1010">the</w> <w lemma="last" pos="ord" xml:id="A02262-027-a-1020">last</w> <w lemma="extend" pos="vvi" xml:id="A02262-027-a-1030">extend</w> <w lemma="their" pos="po" xml:id="A02262-027-a-1040">their</w> <w lemma="barbarous" pos="j" xml:id="A02262-027-a-1050">Barbarous</w> <w lemma="hate" pos="n1" xml:id="A02262-027-a-1060">hate</w> <pc xml:id="A02262-027-a-1070" unit="sentence">.</pc> </l> <l xml:id="A02262-e111520"> <w lemma="motion" pos="n1" xml:id="A02262-027-a-1080">Motion</w> <w lemma="itself" pos="px" xml:id="A02262-027-a-1090" reg="itself">it self</w> <w lemma="variety" pos="n1" xml:id="A02262-027-a-1100">variety</w> <w lemma="beget" pos="vvz" xml:id="A02262-027-a-1110">begets</w> <pc xml:id="A02262-027-a-1120">,</pc> </l> <l xml:id="A02262-e111530"> <w lemma="and" pos="cc" xml:id="A02262-027-a-1130">And</w> <w lemma="by" pos="acp-p" xml:id="A02262-027-a-1140">by</w> <w lemma="a" pos="d" xml:id="A02262-027-a-1150">a</w> <w lemma="strange" pos="j" xml:id="A02262-027-a-1160">strange</w> <w lemma="vicissitude" pos="n1" xml:id="A02262-027-a-1170">vicissitude</w> <w lemma="regret" pos="vvz" xml:id="A02262-027-a-1180">regrets</w> </l> <l xml:id="A02262-e111540"> <w lemma="what" pos="crq-r" xml:id="A02262-027-a-1190">What</w> <w lemma="it" pos="pn" xml:id="A02262-027-a-1200">it</w> <w lemma="affect" pos="vvd" xml:id="A02262-027-a-1210">affected</w> <pc xml:id="A02262-027-a-1220">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-027-a-1230">nor</w> <w lemma="one" pos="crd" xml:id="A02262-027-a-1240">one</w> <w lemma="posture" pos="n1" xml:id="A02262-027-a-1250">posture</w> <w lemma="bear" pos="vvz" xml:id="A02262-027-a-1260" reg="bears">beares</w> <pc xml:id="A02262-027-a-1270">:</pc> </l> <l xml:id="A02262-e111550"> <w lemma="tear" pos="n2" xml:id="A02262-027-a-1280" reg="Tears">Teares</w> <w lemma="scornful" pos="j" xml:id="A02262-027-a-1290" reg="scornful">scornfull</w> <w lemma="laughter" pos="n1" xml:id="A02262-027-a-1300">laughter</w> <w lemma="raise" pos="vvi" xml:id="A02262-027-a-1310">raise</w> <pc xml:id="A02262-027-a-1320">,</pc> <w lemma="and" pos="cc" xml:id="A02262-027-a-1330">and</w> <w lemma="laughter" pos="n1" xml:id="A02262-027-a-1340">laughter</w> <w lemma="tear" pos="n2" xml:id="A02262-027-a-1350" reg="tears">teares</w> <pc xml:id="A02262-027-a-1360" unit="sentence">.</pc> </l> <l n="125" xml:id="A02262-e111560"> <w lemma="who" pos="crq-r" xml:id="A02262-027-a-1370">Who</w> <w lemma="to" pos="acp-p" xml:id="A02262-027-a-1380">to</w> <w lemma="the" pos="d" xml:id="A02262-027-a-1390">the</w> <w lemma="temple" pos="n1" xml:id="A02262-027-a-1400">Temple</w> <w lemma="from" pos="acp-p" xml:id="A02262-027-a-1410">from</w> <w lemma="the" pos="d" xml:id="A02262-027-a-1420" reg="th'" type="contract1">th'</w> <w xml:id="A02262-027-a-1420c" type="contract2" lemma="impoverish" pos="j_vn" reg="impoverished" join="left">impoverisht</w> <w lemma="shore" pos="n1" xml:id="A02262-027-a-1430">shore</w> </l> <l xml:id="A02262-e111570"> <w lemma="of" pos="acp-p" xml:id="A02262-027-a-1440">Of</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-027-a-1450">Galilee</w> <w lemma="his" pos="po" xml:id="A02262-027-a-1460">his</w> <w lemma="follow" pos="vvd" xml:id="A02262-027-a-1470">followed</w> <w lemma="step" pos="n2" xml:id="A02262-027-a-1480">steps</w> <w lemma="adore" pos="vvi" xml:id="A02262-027-a-1490">adore</w> <pc xml:id="A02262-027-a-1500">,</pc> </l> <l xml:id="A02262-e111580"> <w lemma="and" pos="cc" xml:id="A02262-027-a-1510">And</w> <w lemma="minister" pos="vvn" xml:id="A02262-027-a-1520" reg="ministered">ministred</w> <w lemma="to" pos="acp-p" xml:id="A02262-027-a-1530">to</w> <w lemma="his" pos="po" xml:id="A02262-027-a-1540">his</w> <w lemma="life" pos="n1" xml:id="A02262-027-a-1550">life</w> <pc xml:id="A02262-027-a-1560">,</pc> <w lemma="now" pos="av" xml:id="A02262-027-a-1570">now</w> <w lemma="of" pos="acp-p" xml:id="A02262-027-a-1580">of</w> <w lemma="his" pos="po" xml:id="A02262-027-a-1590">his</w> <w lemma="end" pos="n1" xml:id="A02262-027-a-1600">End</w> </l> <l xml:id="A02262-e111590"> <w lemma="the" pos="d" xml:id="A02262-027-a-1610">The</w> <w lemma="witness" pos="n2" xml:id="A02262-027-a-1620">Witnesses</w> <pc xml:id="A02262-027-a-1630">;</pc> <w lemma="still" pos="av" xml:id="A02262-027-a-1640">still</w> <w lemma="to" pos="acp-p" xml:id="A02262-027-a-1650">to</w> <w lemma="their" pos="po" xml:id="A02262-027-a-1660">their</w> <w lemma="die" pos="j_vg" xml:id="A02262-027-a-1670">dying</w> <w lemma="friend" pos="n1" xml:id="A02262-027-a-1680">friend</w> </l> <l xml:id="A02262-e111600"> <w lemma="their" pos="po" xml:id="A02262-027-a-1690">Their</w> <w lemma="faith" pos="n1" xml:id="A02262-027-a-1700">faith</w> <w lemma="preserve" pos="vvi" xml:id="A02262-027-a-1710">preserve</w> <pc xml:id="A02262-027-a-1720">:</pc> <w lemma="which" pos="crq-r" xml:id="A02262-027-a-1730">which</w> <pc xml:id="A02262-027-a-1740">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-027-a-1750">as</w> <w lemma="they" pos="pns" xml:id="A02262-027-a-1760">they</w> <w lemma="can" pos="vmd" xml:id="A02262-027-a-1770">could</w> <pc xml:id="A02262-027-a-1780">,</pc> <w lemma="they" pos="pns" xml:id="A02262-027-a-1790">they</w> <w lemma="show" pos="vvb" xml:id="A02262-027-a-1800">show</w> </l> <l n="130" xml:id="A02262-e111610"> <w lemma="in" pos="acp-p" xml:id="A02262-027-a-1810">In</w> <w lemma="all" pos="d" xml:id="A02262-027-a-1820">all</w> <w lemma="the" pos="d" xml:id="A02262-027-a-1830" type="contract1" reg="th'">th'</w> <w xml:id="A02262-027-a-1830c" type="contract2" lemma="expression" pos="n2" reg="expressions" join="left">expressions</w> <w lemma="of" pos="acp-p" xml:id="A02262-027-a-1840">of</w> <w lemma="a" pos="d" xml:id="A02262-027-a-1850">a</w> <w lemma="perfect" pos="j" xml:id="A02262-027-a-1860">perfect</w> <w lemma="woe" pos="n1" xml:id="A02262-027-a-1870">woe</w> <pc xml:id="A02262-027-a-1880" unit="sentence">.</pc> </l> <pb facs="27" n="47" xml:id="A02262-027-b"/> <l xml:id="A02262-e111620"> <w lemma="one" pos="pi" xml:id="A02262-027-b-0010">One</w> <pc xml:id="A02262-027-b-0020">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-027-b-0030">from</w> <w lemma="her" pos="po" xml:id="A02262-027-b-0040">her</w> <w lemma="pant" pos="j_vg" xml:id="A02262-027-b-0050">panting</w> <w lemma="breast" pos="n1" xml:id="A02262-027-b-0060" reg="breast">brest</w> <w lemma="her" pos="po" xml:id="A02262-027-b-0070">her</w> <w lemma="garment" pos="n2" xml:id="A02262-027-b-0080">garments</w> <w lemma="tear" pos="vvd" xml:id="A02262-027-b-0090" reg="tore">tare</w> <pc xml:id="A02262-027-b-0100">;</pc> </l> <l xml:id="A02262-e111630"> <w lemma="another" pos="d" xml:id="A02262-027-b-0110">Another</w> <pc xml:id="A02262-027-b-0120">,</pc> <w lemma="the" pos="d" xml:id="A02262-027-b-0130">the</w> <w lemma="bright" pos="j" xml:id="A02262-027-b-0140">bright</w> <w lemma="tress" pos="n2" xml:id="A02262-027-b-0150">tresses</w> <w lemma="of" pos="acp-p" xml:id="A02262-027-b-0160">of</w> <w lemma="her" pos="po" xml:id="A02262-027-b-0170">her</w> <w lemma="hair" pos="n1" xml:id="A02262-027-b-0180" reg="hair">haire</w> <pc xml:id="A02262-027-b-0190">;</pc> </l> <l xml:id="A02262-e111640"> <w lemma="this" pos="d" xml:id="A02262-027-b-0200">This</w> <pc xml:id="A02262-027-b-0210">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-027-b-0220">with</w> <w lemma="her" pos="po" xml:id="A02262-027-b-0230">her</w> <w lemma="naked" pos="j" xml:id="A02262-027-b-0240">naked</w> <w lemma="arm" pos="n2" xml:id="A02262-027-b-0250" reg="arms">armes</w> <w lemma="her" pos="po" xml:id="A02262-027-b-0260">her</w> <w lemma="bosom" pos="n1" xml:id="A02262-027-b-0270" reg="bosom">bosome</w> <w lemma="beat" pos="vvz" xml:id="A02262-027-b-0280">beats</w> <pc xml:id="A02262-027-b-0290">;</pc> </l> <l xml:id="A02262-e111650"> <w lemma="the" pos="d" xml:id="A02262-027-b-0300">The</w> <w lemma="hollow" pos="j" xml:id="A02262-027-b-0310">hollow</w> <w lemma="rock" pos="n1" xml:id="A02262-027-b-0320">rock</w> <w lemma="her" pos="po" xml:id="A02262-027-b-0330">Her</w> <w lemma="fearful" pos="j" xml:id="A02262-027-b-0340" reg="fearful">fearfull</w> <w lemma="shriek" pos="n2" xml:id="A02262-027-b-0350" reg="shrieks">shriekes</w> <w lemma="repeat" pos="vvi" xml:id="A02262-027-b-0360">repeat</w> <pc xml:id="A02262-027-b-0370">;</pc> </l> <l n="135" xml:id="A02262-e111660"> <w lemma="she" pos="pns" xml:id="A02262-027-b-0380">She</w> <pc xml:id="A02262-027-b-0390">,</pc> <w lemma="stiff" pos="j" xml:id="A02262-027-b-0400">stiff</w> <w lemma="with" pos="acp-p" xml:id="A02262-027-b-0410">with</w> <w lemma="sorrow" pos="n1" xml:id="A02262-027-b-0420">sorrow</w> <pc xml:id="A02262-027-b-0430" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-027-b-0440">But</w> <w lemma="what" pos="crq-r" xml:id="A02262-027-b-0450">what</w> <w lemma="grief" pos="n1" xml:id="A02262-027-b-0460">grief</w> <w lemma="can" pos="vmd" xml:id="A02262-027-b-0470">could</w> <w lemma="vie" pos="vvi" xml:id="A02262-027-b-0480">vie</w> </l> <l xml:id="A02262-e111670"> <w lemma="with" pos="acp-p" xml:id="A02262-027-b-0490">With</w> <w lemma="that" pos="d" xml:id="A02262-027-b-0500">that</w> <w lemma="example" pos="n1" xml:id="A02262-027-b-0510">example</w> <w lemma="of" pos="acp-p" xml:id="A02262-027-b-0520">of</w> <w lemma="all" pos="d" xml:id="A02262-027-b-0530">all</w> <w lemma="piety" pos="n1" xml:id="A02262-027-b-0540">piety</w> <pc xml:id="A02262-027-b-0550">,</pc> </l> <l xml:id="A02262-e111680"> <w lemma="his" pos="po" xml:id="A02262-027-b-0560">His</w> <w lemma="virgin" pos="n1" xml:id="A02262-027-b-0570">virgin</w> <w lemma="mother" pos="n1g" xml:id="A02262-027-b-0580" reg="Mother's">Mothers</w> <pc xml:id="A02262-027-b-0590">!</pc> <w lemma="this" pos="d" xml:id="A02262-027-b-0600">this</w> <w lemma="afford" pos="vvz" xml:id="A02262-027-b-0610">affords</w> <w lemma="no" pos="d-x" xml:id="A02262-027-b-0620">no</w> <w lemma="way" pos="n1" xml:id="A02262-027-b-0630">way</w> </l> <l xml:id="A02262-e111690"> <w lemma="to" pos="acp-p" xml:id="A02262-027-b-0640">To</w> <w lemma="lessen" pos="vvg" xml:id="A02262-027-b-0650">lessening</w> <w lemma="tear" pos="n2" xml:id="A02262-027-b-0660" reg="tears">teares</w> <pc xml:id="A02262-027-b-0670">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-027-b-0680">nor</w> <w lemma="can" pos="vmd" xml:id="A02262-027-b-0690">could</w> <w lemma="itself" pos="px" xml:id="A02262-027-b-0700" reg="itself">it self</w> <w lemma="display" pos="vvi" xml:id="A02262-027-b-0710">display</w> <pc xml:id="A02262-027-b-0720" unit="sentence">.</pc> </l> <l xml:id="A02262-e111700"> <w lemma="where" pos="crq-q" xml:id="A02262-027-b-0730">Where</w> <w lemma="shall" pos="vmd" xml:id="A02262-027-b-0740">should</w> <w lemma="she" pos="pns" xml:id="A02262-027-b-0750">she</w> <w lemma="fix" pos="vvi" xml:id="A02262-027-b-0760">fix</w> <w lemma="her" pos="po" xml:id="A02262-027-b-0770">her</w> <w lemma="look" pos="n2" xml:id="A02262-027-b-0780">looks</w> <pc xml:id="A02262-027-b-0790">!</pc> <w lemma="if" pos="cs" xml:id="A02262-027-b-0800">if</w> <w lemma="on" pos="acp-p" xml:id="A02262-027-b-0810">on</w> <w lemma="the" pos="d" xml:id="A02262-027-b-0820">the</w> <w lemma="ground" pos="n1" xml:id="A02262-027-b-0830">ground</w> <pc xml:id="A02262-027-b-0840">;</pc> </l> <l n="140" xml:id="A02262-e111710"> <w lemma="she" pos="pns" xml:id="A02262-027-b-0850">She</w> <w lemma="see" pos="vvz" xml:id="A02262-027-b-0860">sees</w> <w lemma="that" pos="cs" xml:id="A02262-027-b-0870">that</w> <w lemma="with" pos="acp-p" xml:id="A02262-027-b-0880">with</w> <w lemma="her" pos="po" xml:id="A02262-027-b-0890">her</w> <w lemma="blood" pos="n1" xml:id="A02262-027-b-0900" reg="blood">bloud</w> <pc xml:id="A02262-027-b-0910">,</pc> <w lemma="he" pos="pns" xml:id="A02262-027-b-0920">he</w> <w lemma="bleed" pos="vvg" xml:id="A02262-027-b-0930">bleeding</w> <pc xml:id="A02262-027-b-0940">,</pc> <w lemma="drown" pos="vvd" xml:id="A02262-027-b-0950" reg="drowned">drown'd</w> <pc xml:id="A02262-027-b-0960">:</pc> </l> <l xml:id="A02262-e111720"> <w lemma="or" pos="cc" xml:id="A02262-027-b-0970">Or</w> <w lemma="if" pos="cs" xml:id="A02262-027-b-0980">if</w> <w lemma="she" pos="pns" xml:id="A02262-027-b-0990">she</w> <w lemma="raise" pos="vvb" xml:id="A02262-027-b-1000">raise</w> <w lemma="her" pos="po" xml:id="A02262-027-b-1010">her</w> <w lemma="eye" pos="n2" xml:id="A02262-027-b-1020">eyes</w> <pc xml:id="A02262-027-b-1030">;</pc> <w lemma="the" pos="d" xml:id="A02262-027-b-1040">the</w> <w lemma="kill" pos="j_vg" xml:id="A02262-027-b-1050">killing</w> <w lemma="sight" pos="n1" xml:id="A02262-027-b-1060">sight</w> </l> <l xml:id="A02262-e111730"> <w lemma="of" pos="acp-p" xml:id="A02262-027-b-1070">Of</w> <w lemma="her" pos="po" xml:id="A02262-027-b-1080">her</w> <w lemma="womb" pos="n1g" xml:id="A02262-027-b-1090" reg="womb's">wombes</w> <w lemma="torture" pos="j_vn" xml:id="A02262-027-b-1100" reg="tortured">tort'red</w> <w lemma="issue" pos="n1" xml:id="A02262-027-b-1110">Issue</w> <w lemma="quench" pos="vvn" xml:id="A02262-027-b-1120" reg="quenched">quencht</w> <w lemma="their" pos="po" xml:id="A02262-027-b-1130">their</w> <w lemma="light" pos="n1" xml:id="A02262-027-b-1140">light</w> <pc xml:id="A02262-027-b-1150" unit="sentence">.</pc> </l> <l xml:id="A02262-e111740"> <w lemma="fear" pos="vvg" xml:id="A02262-027-b-1160">Fearing</w> <w lemma="to" pos="acp-cs" xml:id="A02262-027-b-1170">to</w> <w lemma="look" pos="vvi" xml:id="A02262-027-b-1180">look</w> <w lemma="on" pos="acp-p" xml:id="A02262-027-b-1190">on</w> <w lemma="either" pos="d" xml:id="A02262-027-b-1200">either</w> <pc xml:id="A02262-027-b-1210">,</pc> <w lemma="both" pos="av_d" xml:id="A02262-027-b-1220">both</w> <w lemma="disclose" pos="vvb" xml:id="A02262-027-b-1230">disclose</w> </l> <l xml:id="A02262-e111750"> <w lemma="their" pos="po" xml:id="A02262-027-b-1240">Their</w> <w lemma="terror" pos="n2" xml:id="A02262-027-b-1250" reg="terrors">terrours</w> <pc xml:id="A02262-027-b-1260">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-027-b-1270">who</w> <w lemma="now" pos="av" xml:id="A02262-027-b-1280">now</w> <w lemma="licence" pos="n2" xml:id="A02262-027-b-1290">licences</w> <w lemma="her" pos="po" xml:id="A02262-027-b-1300">her</w> <w lemma="woe" pos="n2" xml:id="A02262-027-b-1310">woes</w> <pc xml:id="A02262-027-b-1320" unit="sentence">.</pc> </l> <l n="145" xml:id="A02262-e111760"> <w lemma="ready" pos="j" xml:id="A02262-027-b-1330">Ready</w> <w lemma="to" pos="acp-cs" xml:id="A02262-027-b-1340">to</w> <w lemma="have" pos="vvi" xml:id="A02262-027-b-1350">have</w> <w lemma="step" pos="vvn" xml:id="A02262-027-b-1360" reg="stepped">stept</w> <w lemma="forward" pos="av_j" xml:id="A02262-027-b-1370">forward</w> <pc xml:id="A02262-027-b-1380">,</pc> <w lemma="and" pos="cc" xml:id="A02262-027-b-1390">and</w> <w lemma="embrace" pos="vvn" xml:id="A02262-027-b-1400" reg="embraced">imbrast</w> </l> <l xml:id="A02262-e111770"> <w lemma="the" pos="d" xml:id="A02262-027-b-1410">The</w> <w lemma="bloody" pos="j" xml:id="A02262-027-b-1420" reg="bloody">bloudy</w> <w lemma="cross" pos="n1" xml:id="A02262-027-b-1430" reg="Cross">Crosse</w> <pc xml:id="A02262-027-b-1440">,</pc> <w lemma="her" pos="po" xml:id="A02262-027-b-1450">her</w> <w lemma="feeble" pos="j" xml:id="A02262-027-b-1460">feeble</w> <w lemma="limb" pos="n2" xml:id="A02262-027-b-1470" reg="limbs">lims</w> <w lemma="stick" pos="vvd" xml:id="A02262-027-b-1480">stuck</w> <w lemma="fast" pos="av_j" xml:id="A02262-027-b-1490">fast</w> <pc xml:id="A02262-027-b-1500">:</pc> </l> <l xml:id="A02262-e111780"> <w lemma="her" pos="po" xml:id="A02262-027-b-1510">Her</w> <w lemma="foot" pos="n2" xml:id="A02262-027-b-1520">feet</w> <w lemma="their" pos="po" xml:id="A02262-027-b-1530">their</w> <w lemma="motion" pos="n1" xml:id="A02262-027-b-1540">motion</w> <w lemma="lose" pos="vvn" xml:id="A02262-027-b-1550">lost</w> <pc xml:id="A02262-027-b-1560">;</pc> <w lemma="her" pos="po" xml:id="A02262-027-b-1570">her</w> <w lemma="voice" pos="n1" xml:id="A02262-027-b-1580">voice</w> <w lemma="in" pos="acp-p" xml:id="A02262-027-b-1590">in</w> <w lemma="vain" pos="j" xml:id="A02262-027-b-1600">vain</w> </l> <l xml:id="A02262-e111790"> <w lemma="a" pos="d" xml:id="A02262-027-b-1610">A</w> <w lemma="passage" pos="n1" xml:id="A02262-027-b-1620">passage</w> <w lemma="seek" pos="vvd" xml:id="A02262-027-b-1630">sought</w> <pc xml:id="A02262-027-b-1640">:</pc> <w lemma="such" pos="d" xml:id="A02262-027-b-1650">such</w> <w lemma="grief" pos="n1" xml:id="A02262-027-b-1660">Grief</w> <w lemma="can" pos="vmd" xml:id="A02262-027-b-1670">could</w> <w lemma="not" pos="xx" xml:id="A02262-027-b-1680">not</w> <w lemma="complain" pos="vvi" xml:id="A02262-027-b-1690">complain</w> <pc xml:id="A02262-027-b-1700" unit="sentence">.</pc> </l> <l xml:id="A02262-e111800"> <w lemma="who" pos="crq-rg" xml:id="A02262-027-b-1710">Whose</w> <w lemma="soul" pos="n1" xml:id="A02262-027-b-1720">Soul</w> <w lemma="almost" pos="av" xml:id="A02262-027-b-1730">almost</w> <w lemma="as" pos="acp-p" xml:id="A02262-027-b-1740">as</w> <w lemma="great" pos="j" xml:id="A02262-027-b-1750">great</w> <w lemma="a" pos="d" xml:id="A02262-027-b-1760">a</w> <w lemma="sorrow" pos="n1" xml:id="A02262-027-b-1770">Sorrow</w> <w lemma="sting" pos="vvn" xml:id="A02262-027-b-1780">stung</w> <pc xml:id="A02262-027-b-1790">,</pc> </l> <l n="150" xml:id="A02262-e111810"> <w lemma="as" pos="acp-cs" xml:id="A02262-027-b-1800">As</w> <w lemma="he" pos="png" xml:id="A02262-027-b-1810">his</w> <pc xml:id="A02262-027-b-1820">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-027-b-1830">who</w> <w lemma="on" pos="acp-p" xml:id="A02262-027-b-1840">on</w> <w lemma="the" pos="d" xml:id="A02262-027-b-1850">the</w> <w lemma="tree" pos="n1" xml:id="A02262-027-b-1860">Tree</w> <w lemma="in" pos="acp-p" xml:id="A02262-027-b-1870">in</w> <w lemma="torment" pos="n2" xml:id="A02262-027-b-1880">torments</w> <w lemma="hang" pos="vvn" xml:id="A02262-027-b-1890">hung</w> <pc xml:id="A02262-027-b-1900" unit="sentence">.</pc> </l> <l xml:id="A02262-e111820"> <w lemma="that" pos="cs" xml:id="A02262-027-b-1910">That</w> <w lemma="youth" pos="n1" xml:id="A02262-027-b-1920">Youth</w> <pc xml:id="A02262-027-b-1930">,</pc> <w lemma="one" pos="crd" xml:id="A02262-027-b-1940">one</w> <w lemma="of" pos="acp-p" xml:id="A02262-027-b-1950">of</w> <w lemma="the" pos="d" xml:id="A02262-027-b-1960">the</w> <w lemma="twelve" pos="crd" xml:id="A02262-027-b-1970">Twelve</w> <pc xml:id="A02262-027-b-1980">,</pc> <w lemma="so" pos="av" xml:id="A02262-027-b-1990">so</w> <w lemma="dignify" pos="vvn" xml:id="A02262-027-b-2000" reg="dignified">dignifi'd</w> </l> <l xml:id="A02262-e111830"> <w lemma="by" pos="acp-p" xml:id="A02262-027-b-2010">By</w> <w lemma="his" pos="po" xml:id="A02262-027-b-2020">his</w> <w lemma="dear" pos="j" xml:id="A02262-027-b-2030" reg="dear">deare</w> <w lemma="master" pos="n1g" xml:id="A02262-027-b-2040" reg="Master's">Masters</w> <w lemma="love" pos="n1" xml:id="A02262-027-b-2050">love</w> <pc xml:id="A02262-027-b-2060">,</pc> <w lemma="stand" pos="vvd" xml:id="A02262-027-b-2070">stood</w> <w lemma="by" pos="acp-p" xml:id="A02262-027-b-2080">by</w> <w lemma="her" pos="po" xml:id="A02262-027-b-2090">her</w> <w lemma="side" pos="n1" xml:id="A02262-027-b-2100">side</w> <pc xml:id="A02262-027-b-2110" unit="sentence">.</pc> </l> <l xml:id="A02262-e111840"> <w lemma="behold" pos="vvg" xml:id="A02262-027-b-2120">Beholding</w> <w lemma="this" pos="d" xml:id="A02262-027-b-2130">this</w> <w lemma="sad" pos="j" xml:id="A02262-027-b-2140">sad</w> <w lemma="pair" pos="n1" xml:id="A02262-027-b-2150" reg="Pair">Paire</w> <pc xml:id="A02262-027-b-2160">,</pc> <w lemma="those" pos="d" xml:id="A02262-027-b-2170">those</w> <w lemma="soul" pos="n2" xml:id="A02262-027-b-2180">Souls</w> <w lemma="that" pos="cs" xml:id="A02262-027-b-2190">that</w> <w lemma="be" pos="vvd" xml:id="A02262-027-b-2200">were</w> </l> <l xml:id="A02262-e111850"> <w lemma="to" pos="acp-p" xml:id="A02262-027-b-2210">To</w> <w lemma="he" pos="pno" xml:id="A02262-027-b-2220">him</w> <w lemma="then" pos="av" xml:id="A02262-027-b-2230">then</w> <w lemma="life" pos="n1" xml:id="A02262-027-b-2240">life</w> <pc xml:id="A02262-027-b-2250">,</pc> <w lemma="while" pos="cs" xml:id="A02262-027-b-2260">while</w> <w lemma="life" pos="n1" xml:id="A02262-027-b-2270">life</w> <w lemma="remain" pos="vvd" xml:id="A02262-027-b-2280" reg="remained">remain'd</w> <pc xml:id="A02262-027-b-2290">,</pc> <w lemma="more" pos="av-c_d" xml:id="A02262-027-b-2300">more</w> <w lemma="dear" pos="j" xml:id="A02262-027-b-2310" reg="dear">deare</w> <pc xml:id="A02262-027-b-2320">;</pc> </l> <l n="155" xml:id="A02262-e111860"> <w lemma="he" pos="pns" xml:id="A02262-027-b-2330">He</w> <w lemma="find" pos="vvd" xml:id="A02262-027-b-2340">found</w> <w lemma="another" pos="d" xml:id="A02262-027-b-2350" reg="another">an other</w> <w lemma="cross" pos="n1" xml:id="A02262-027-b-2360" reg="Cross">Crosse</w> <pc xml:id="A02262-027-b-2370">:</pc> <w lemma="he" pos="png" xml:id="A02262-027-b-2380">his</w> <w lemma="spirit" pos="n2" xml:id="A02262-027-b-2390">spirits</w> <w lemma="melt" pos="vvi" xml:id="A02262-027-b-2400">melt</w> </l> <l xml:id="A02262-e111870"> <w lemma="more" pos="av-c_d" xml:id="A02262-027-b-2410">More</w> <w lemma="for" pos="acp-p" xml:id="A02262-027-b-2420">for</w> <w lemma="the" pos="d" xml:id="A02262-027-b-2430">the</w> <w lemma="sorrow" pos="n1" xml:id="A02262-027-b-2440">sorrow</w> <w lemma="see" pos="vvn" xml:id="A02262-027-b-2450">seen</w> <pc xml:id="A02262-027-b-2460">,</pc> <w lemma="than" pos="cs" xml:id="A02262-027-b-2470" reg="than">then</w> <w lemma="torment" pos="n2" xml:id="A02262-027-b-2480">torments</w> <w lemma="feel" pos="vvd" xml:id="A02262-027-b-2490">felt</w> <pc xml:id="A02262-027-b-2500" unit="sentence">.</pc> </l> <pb facs="28" n="48" xml:id="A02262-028-a"/> <l xml:id="A02262-e111880"> <w lemma="at" pos="acp-p" xml:id="A02262-028-a-0010">At</w> <w lemma="length" pos="n1" xml:id="A02262-028-a-0020">length</w> <pc xml:id="A02262-028-a-0030">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-028-a-0040">in</w> <w lemma="strength" pos="n1" xml:id="A02262-028-a-0050">strength</w> <w lemma="transcend" pos="vvg" xml:id="A02262-028-a-0060">transcending</w> <w lemma="either" pos="d" xml:id="A02262-028-a-0070">either</w> <pc xml:id="A02262-028-a-0080">,</pc> <w lemma="break" pos="vvd" xml:id="A02262-028-a-0090" reg="broke">brake</w> </l> <l xml:id="A02262-e111890"> <w lemma="the" pos="d" xml:id="A02262-028-a-0100">The</w> <w lemma="bar" pos="n2" xml:id="A02262-028-a-0110" reg="bars">barres</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-a-0120">of</w> <w lemma="his" pos="po" xml:id="A02262-028-a-0130">his</w> <w lemma="long" pos="j" xml:id="A02262-028-a-0140">long</w> <w lemma="silence" pos="n1" xml:id="A02262-028-a-0150">silence</w> <pc xml:id="A02262-028-a-0160">,</pc> <w lemma="and" pos="cc" xml:id="A02262-028-a-0170">and</w> <w lemma="thus" pos="av" xml:id="A02262-028-a-0180">thus</w> <w lemma="speak" pos="vvd" xml:id="A02262-028-a-0190" reg="spoke">spake</w> <pc xml:id="A02262-028-a-0200">:</pc> </l> <l xml:id="A02262-e111900"> <w lemma="a" pos="d" xml:id="A02262-028-a-0210">A</w> <w lemma="legacy" pos="n1" xml:id="A02262-028-a-0220" reg="legacy">legacie</w> <w lemma="to" pos="acp-p" xml:id="A02262-028-a-0230">to</w> <w lemma="each" pos="d" xml:id="A02262-028-a-0240">each</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-a-0250">of</w> <w lemma="you" pos="pn" xml:id="A02262-028-a-0260">you</w> <w lemma="I" pos="pns" xml:id="A02262-028-a-0270">I</w> <w lemma="leave" pos="vvb" xml:id="A02262-028-a-0280">leave</w> <pc xml:id="A02262-028-a-0290">:</pc> </l> <l n="160" xml:id="A02262-e111910"> <w lemma="mother" pos="n1" xml:id="A02262-028-a-0300">Mother</w> <pc xml:id="A02262-028-a-0310">,</pc> <w lemma="this" pos="d" xml:id="A02262-028-a-0320">this</w> <w lemma="son" pos="n1" xml:id="A02262-028-a-0330" reg="son">sonne</w> <w lemma="in" pos="acp-p" xml:id="A02262-028-a-0340">in</w> <w lemma="stead" pos="n1" xml:id="A02262-028-a-0350">stead</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-a-0360">of</w> <w lemma="i" pos="pno" xml:id="A02262-028-a-0370">me</w> <w lemma="receive" pos="vvi" xml:id="A02262-028-a-0380" reg="receive">receave</w> </l> <l xml:id="A02262-e111920"> <w lemma="by" pos="acp-p" xml:id="A02262-028-a-0390">By</w> <w lemma="thy" pos="po" xml:id="A02262-028-a-0400">thy</w> <w lemma="adoption" pos="n1" xml:id="A02262-028-a-0410">adoption</w> <pc xml:id="A02262-028-a-0420">:</pc> <w lemma="and" pos="cc" xml:id="A02262-028-a-0430">and</w> <w lemma="thou" pos="pns" xml:id="A02262-028-a-0440">thou</w> <w lemma="gentle" pos="j" xml:id="A02262-028-a-0450">gentle</w> <w lemma="boy" pos="n1" xml:id="A02262-028-a-0460">boy</w> <pc xml:id="A02262-028-a-0470">,</pc> </l> <l xml:id="A02262-e111930"> <w lemma="the" pos="d" xml:id="A02262-028-a-0480">The</w> <w lemma="seed" pos="n1" xml:id="A02262-028-a-0490">seed</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-a-0500">of</w> <w lemma="zebedeus" pos="n1-nn" xml:id="A02262-028-a-0510">Zebedeus</w> <pc xml:id="A02262-028-a-0520">,</pc> <w lemma="late" pos="j" xml:id="A02262-028-a-0530">late</w> <w lemma="my" pos="po" xml:id="A02262-028-a-0540">my</w> <w lemma="joy" pos="n1" xml:id="A02262-028-a-0550">joy</w> <pc xml:id="A02262-028-a-0560">,</pc> </l> <l xml:id="A02262-e111940"> <w lemma="thy" pos="po" xml:id="A02262-028-a-0570">Thy</w> <w lemma="friend" pos="n1" xml:id="A02262-028-a-0580">friend</w> <w lemma="now" pos="av" xml:id="A02262-028-a-0590">now</w> <w lemma="for" pos="acp-p" xml:id="A02262-028-a-0600">for</w> <w lemma="thy" pos="po" xml:id="A02262-028-a-0610">thy</w> <w lemma="mother" pos="n1" xml:id="A02262-028-a-0620">mother</w> <w lemma="take" pos="vvi" xml:id="A02262-028-a-0630">take</w> <pc xml:id="A02262-028-a-0640" unit="sentence">.</pc> <w lemma="This" pos="d" xml:id="A02262-028-a-0650">This</w> <w lemma="say" pos="vvd" xml:id="A02262-028-a-0660">said</w> <pc xml:id="A02262-028-a-0670">,</pc> </l> <l xml:id="A02262-e111950"> <w lemma="again" pos="av" xml:id="A02262-028-a-0680">Again</w> <w lemma="he" pos="pns" xml:id="A02262-028-a-0690">he</w> <w lemma="to" pos="acp-p" xml:id="A02262-028-a-0700">to</w> <w lemma="his" pos="po" xml:id="A02262-028-a-0710">his</w> <w lemma="torment" pos="n2" xml:id="A02262-028-a-0720">torments</w> <w lemma="bow" pos="vvd" xml:id="A02262-028-a-0730" reg="bowed">bow'd</w> <w lemma="his" pos="po" xml:id="A02262-028-a-0740">his</w> <w lemma="head" pos="n1" xml:id="A02262-028-a-0750">Head</w> <pc xml:id="A02262-028-a-0760" unit="sentence">.</pc> </l> <l n="165" xml:id="A02262-e111960"> <w lemma="the" pos="d" xml:id="A02262-028-a-0770">The</w> <w lemma="vulgar" pos="j" xml:id="A02262-028-a-0780">Vulgar</w> <w lemma="with" pos="acp-p" xml:id="A02262-028-a-0790">with</w> <w lemma="the" pos="d" xml:id="A02262-028-a-0800">the</w> <w lemma="elder" pos="n2_j" xml:id="A02262-028-a-0810">Elders</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-a-0820">of</w> <w lemma="our" pos="po" xml:id="A02262-028-a-0830">our</w> <w lemma="race" pos="n1" xml:id="A02262-028-a-0840">Race</w> <pc xml:id="A02262-028-a-0850">,</pc> </l> <l xml:id="A02262-e111970"> <w lemma="and" pos="cc" xml:id="A02262-028-a-0860">And</w> <w lemma="soldier" pos="n2" xml:id="A02262-028-a-0870" reg="Soldiers">Souldiers</w> <pc xml:id="A02262-028-a-0880">,</pc> <w lemma="shake" pos="vvb" xml:id="A02262-028-a-0890">shake</w> <w lemma="their" pos="po" xml:id="A02262-028-a-0900">their</w> <w lemma="head" pos="n2" xml:id="A02262-028-a-0910">heads</w> <w lemma="in" pos="acp-p" xml:id="A02262-028-a-0920">in</w> <w lemma="his" pos="po" xml:id="A02262-028-a-0930">his</w> <w lemma="disgrace" pos="n1" xml:id="A02262-028-a-0940">disgrace</w> <pc xml:id="A02262-028-a-0950">:</pc> </l> <l xml:id="A02262-e111980"> <w lemma="be" pos="vvz" xml:id="A02262-028-a-0960">Is</w> <w lemma="this" pos="d" xml:id="A02262-028-a-0970">this</w> <w lemma="the" pos="d" xml:id="A02262-028-a-0980">the</w> <w lemma="man" pos="n1" xml:id="A02262-028-a-0990">man</w> <pc xml:id="A02262-028-a-1000">,</pc> <w lemma="say" pos="vvd" xml:id="A02262-028-a-1010">said</w> <w lemma="they" pos="pns" xml:id="A02262-028-a-1020">they</w> <pc xml:id="A02262-028-a-1030">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-028-a-1040">whose</w> <w lemma="hand" pos="n2" xml:id="A02262-028-a-1050">hands</w> <w lemma="can" pos="vmb" xml:id="A02262-028-a-1060">can</w> <w lemma="raise" pos="vvi" xml:id="A02262-028-a-1070">raise</w> </l> <l xml:id="A02262-e111990"> <w lemma="the" pos="d" xml:id="A02262-028-a-1080">The</w> <w lemma="temple" pos="n1" xml:id="A02262-028-a-1090">Temple</w> <pc xml:id="A02262-028-a-1100">,</pc> <w lemma="and" pos="cc" xml:id="A02262-028-a-1110">and</w> <w lemma="rebuild" pos="vvi" xml:id="A02262-028-a-1120">rebuild</w> <w lemma="it" pos="pn" xml:id="A02262-028-a-1130">it</w> <w lemma="in" pos="acp-p" xml:id="A02262-028-a-1140">in</w> <w lemma="three" pos="crd" xml:id="A02262-028-a-1150">three</w> <w lemma="day" pos="n2" xml:id="A02262-028-a-1160" reg="days">dayes</w> <pc xml:id="A02262-028-a-1170" unit="sentence">?</pc> </l> <l xml:id="A02262-e112000"> <w lemma="now" pos="av" xml:id="A02262-028-a-1180">Now</w> <w lemma="show" pos="vvb" xml:id="A02262-028-a-1190" reg="show">shew</w> <w lemma="thy" pos="po" xml:id="A02262-028-a-1200">thy</w> <w lemma="strength" pos="n1" xml:id="A02262-028-a-1210">strength</w> <pc xml:id="A02262-028-a-1220" unit="sentence">.</pc> <w lemma="or" pos="cc" xml:id="A02262-028-a-1230">Or</w> <w lemma="if" pos="cs" xml:id="A02262-028-a-1240">if</w> <w lemma="the" pos="d" xml:id="A02262-028-a-1250">the</w> <w lemma="thunderer" pos="n1" xml:id="A02262-028-a-1260">Thunderer</w> </l> <l n="170" xml:id="A02262-e112010"> <w lemma="above" pos="acp-p" xml:id="A02262-028-a-1270">Above</w> <w lemma="the" pos="d" xml:id="A02262-028-a-1280">the</w> <w lemma="rank" pos="n1" xml:id="A02262-028-a-1290">rank</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-a-1300">of</w> <w lemma="mortal" pos="n2_j" xml:id="A02262-028-a-1310" reg="Mortals">Mortalls</w> <w lemma="thou" pos="pno" xml:id="A02262-028-a-1320">thee</w> <w lemma="prefer" pos="vvi" xml:id="A02262-028-a-1330" reg="prefer">preferre</w> <pc xml:id="A02262-028-a-1340">,</pc> </l> <l xml:id="A02262-e112020"> <w lemma="acknowledge" pos="vvn" xml:id="A02262-028-a-1350" reg="Acknowledged">Acknowledg'd</w> <w lemma="for" pos="acp-p" xml:id="A02262-028-a-1360">for</w> <w lemma="his" pos="po" xml:id="A02262-028-a-1370">his</w> <w lemma="heir" pos="n1" xml:id="A02262-028-a-1380">Heir</w> <pc xml:id="A02262-028-a-1390">;</pc> <w lemma="let" pos="vvb" xml:id="A02262-028-a-1400">let</w> <w lemma="he" pos="pno" xml:id="A02262-028-a-1410">him</w> <w lemma="descend" pos="vvi" xml:id="A02262-028-a-1420">descend</w> <pc xml:id="A02262-028-a-1430">,</pc> </l> <l xml:id="A02262-e112030"> <w lemma="confirm" pos="vvb" xml:id="A02262-028-a-1440" reg="Confirm">Confirme</w> <w lemma="thy" pos="po" xml:id="A02262-028-a-1450">thy</w> <w lemma="hope" pos="n2" xml:id="A02262-028-a-1460">hopes</w> <pc xml:id="A02262-028-a-1470">,</pc> <w lemma="and" pos="cc" xml:id="A02262-028-a-1480">and</w> <w lemma="timely" pos="j" xml:id="A02262-028-a-1490">timely</w> <w lemma="succour" pos="n1" xml:id="A02262-028-a-1500">succour</w> <w lemma="lend" pos="vvi" xml:id="A02262-028-a-1510">lend</w> <pc xml:id="A02262-028-a-1520" unit="sentence">.</pc> </l> <l xml:id="A02262-e112040"> <w lemma="behold" pos="vvb" xml:id="A02262-028-a-1530">Behold</w> <pc xml:id="A02262-028-a-1540">,</pc> <w lemma="the" pos="d" xml:id="A02262-028-a-1550">the</w> <w lemma="help" pos="n1" xml:id="A02262-028-a-1560">help</w> <w lemma="thou" pos="pns" xml:id="A02262-028-a-1570">thou</w> <w lemma="give" pos="vvd2" xml:id="A02262-028-a-1580">gav'st</w> <w lemma="to" pos="acp-cs" xml:id="A02262-028-a-1590">to</w> <w lemma="other" pos="pi2_d" xml:id="A02262-028-a-1600">others</w> <pc xml:id="A02262-028-a-1610">,</pc> <w lemma="fail" pos="vvz" xml:id="A02262-028-a-1620" reg="fails">failes</w> </l> <l xml:id="A02262-e112050"> <w lemma="the" pos="d" xml:id="A02262-028-a-1630">The</w> <w lemma="author" pos="n1" xml:id="A02262-028-a-1640" reg="Author">Authour</w> <pc xml:id="A02262-028-a-1650" unit="sentence">.</pc> <w lemma="break" pos="vvb" xml:id="A02262-028-a-1660">Break</w> <w lemma="these" pos="d" xml:id="A02262-028-a-1670">these</w> <w lemma="bond" pos="n2" xml:id="A02262-028-a-1680">Bonds</w> <pc xml:id="A02262-028-a-1690">,</pc> <w lemma="these" pos="d" xml:id="A02262-028-a-1700">these</w> <w lemma="stubborn" pos="j" xml:id="A02262-028-a-1710">stubborn</w> <w lemma="nail" pos="n2" xml:id="A02262-028-a-1720">Nails</w> <pc xml:id="A02262-028-a-1730">,</pc> </l> <l n="175" xml:id="A02262-e112060"> <w lemma="and" pos="cc" xml:id="A02262-028-a-1740">And</w> <w lemma="from" pos="acp-p" xml:id="A02262-028-a-1750">from</w> <w lemma="the" pos="d" xml:id="A02262-028-a-1760">the</w> <w lemma="cross" pos="n1" xml:id="A02262-028-a-1770" reg="Cross">Crosse</w> <w lemma="descend" pos="vvi" xml:id="A02262-028-a-1780">descend</w> <pc xml:id="A02262-028-a-1790">:</pc> <w lemma="than" pos="cs" xml:id="A02262-028-a-1800" reg="than">then</w> <w lemma="we" pos="pns" xml:id="A02262-028-a-1810">we</w> <w lemma="will" pos="vmb" xml:id="A02262-028-a-1820">will</w> <w lemma="say" pos="vvi" xml:id="A02262-028-a-1830">say</w> </l> <l xml:id="A02262-e112070"> <w lemma="thou" pos="pns" xml:id="A02262-028-a-1840">Thou</w> <w lemma="be" pos="vv2" xml:id="A02262-028-a-1850">art</w> <w lemma="our" pos="po" xml:id="A02262-028-a-1860">our</w> <w lemma="king" pos="n1" xml:id="A02262-028-a-1870">King</w> <pc xml:id="A02262-028-a-1880">,</pc> <w lemma="and" pos="cc" xml:id="A02262-028-a-1890">and</w> <w lemma="thy" pos="po" xml:id="A02262-028-a-1900">thy</w> <w lemma="command" pos="n2" xml:id="A02262-028-a-1910">Commands</w> <w lemma="obey" pos="vvb" xml:id="A02262-028-a-1920">obey</w> <pc xml:id="A02262-028-a-1930" unit="sentence">.</pc> </l> <l xml:id="A02262-e112080"> <w lemma="nor" pos="cc-x" xml:id="A02262-028-a-1940">Nor</w> <w lemma="waste" pos="n1" xml:id="A02262-028-a-1950" reg="waste">wast</w> <w lemma="enough" pos="av_d" xml:id="A02262-028-a-1960">enough</w> <w lemma="that" pos="cs" xml:id="A02262-028-a-1970">that</w> <w lemma="the" pos="d" xml:id="A02262-028-a-1980">the</w> <w lemma="surround" pos="vvg" xml:id="A02262-028-a-1990">surrounding</w> <w lemma="throng" pos="vvb" xml:id="A02262-028-a-2000">Throng</w> </l> <l xml:id="A02262-e112090"> <w lemma="wound" pos="n1" xml:id="A02262-028-a-2010">Wound</w> <w lemma="with" pos="acp-p" xml:id="A02262-028-a-2020">with</w> <w lemma="reproach" pos="n2" xml:id="A02262-028-a-2030" reg="reproaches">reproches</w> <pc xml:id="A02262-028-a-2040">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-028-a-2050">Who</w> <w lemma="beside" pos="acp-p" xml:id="A02262-028-a-2060">besides</w> <w lemma="he" pos="pno" xml:id="A02262-028-a-2070">him</w> <w lemma="hang" pos="vvd" xml:id="A02262-028-a-2080">hung</w> <pc xml:id="A02262-028-a-2090">,</pc> </l> <l xml:id="A02262-e112100"> <w lemma="do" pos="vvz" xml:id="A02262-028-a-2100">Doth</w> <w lemma="now" pos="av" xml:id="A02262-028-a-2110">now</w> <w lemma="again" pos="av" xml:id="A02262-028-a-2120">again</w> <w lemma="a" pos="d" xml:id="A02262-028-a-2130">a</w> <w lemma="murderer" pos="n1g" xml:id="A02262-028-a-2140" reg="murderer's">murderers</w> <w lemma="mind" pos="n1" xml:id="A02262-028-a-2150" reg="mind">minde</w> <w lemma="disclose" pos="vvi" xml:id="A02262-028-a-2160">disclose</w> <pc xml:id="A02262-028-a-2170">;</pc> </l> <l n="180" xml:id="A02262-e112110"> <w lemma="and" pos="cc" xml:id="A02262-028-a-2180">And</w> <w lemma="in" pos="acp-p" xml:id="A02262-028-a-2190">in</w> <w lemma="his" pos="po" xml:id="A02262-028-a-2200">his</w> <w lemma="punishment" pos="n1" xml:id="A02262-028-a-2210">punishment</w> <w lemma="more" pos="av-c_d" xml:id="A02262-028-a-2220">more</w> <w lemma="wicked" pos="j" xml:id="A02262-028-a-2230">wicked</w> <w lemma="grow" pos="vvz" xml:id="A02262-028-a-2240" reg="grows">growes</w> <pc xml:id="A02262-028-a-2250" unit="sentence">.</pc> </l> <l xml:id="A02262-e112120"> <w lemma="who" pos="crq-r" xml:id="A02262-028-a-2260">Who</w> <w lemma="thus" pos="av" xml:id="A02262-028-a-2270">thus</w> <pc xml:id="A02262-028-a-2280">:</pc> <w lemma="if" pos="cs" xml:id="A02262-028-a-2290">If</w> <w lemma="thou" pos="pns" xml:id="A02262-028-a-2300">thou</w> <w lemma="be" pos="vvb" xml:id="A02262-028-a-2310">be</w> <w lemma="he" pos="pns" xml:id="A02262-028-a-2320">he</w> <w lemma="who" pos="crq-r" xml:id="A02262-028-a-2330">whom</w> <w lemma="God" pos="n1-nn" xml:id="A02262-028-a-2340">God</w> <w lemma="do" pos="vvd" xml:id="A02262-028-a-2350">did</w> <w lemma="choose" pos="vvi" xml:id="A02262-028-a-2360">choose</w> </l> <l xml:id="A02262-e112130"> <w lemma="to" pos="acp-cs" xml:id="A02262-028-a-2370">To</w> <w lemma="govern" pos="vvi" xml:id="A02262-028-a-2380">Govern</w> <w lemma="the" pos="d" xml:id="A02262-028-a-2390">the</w> <w lemma="free" pos="j_vn" xml:id="A02262-028-a-2400" reg="decreed">free'd</w> <w lemma="nation" pos="n1" xml:id="A02262-028-a-2410">Nation</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-a-2420">of</w> <w lemma="the" pos="d" xml:id="A02262-028-a-2430">the</w> <w lemma="Jew" pos="n2-nn" xml:id="A02262-028-a-2440">Jews</w> <pc xml:id="A02262-028-a-2450">,</pc> </l> <pb facs="28" n="49" xml:id="A02262-028-b"/> <l xml:id="A02262-e112140"> <w lemma="thyself" pos="px" xml:id="A02262-028-b-0010" reg="thyself">Thy self</w> <pc xml:id="A02262-028-b-0020">,</pc> <w lemma="and" pos="cc" xml:id="A02262-028-b-0030">and</w> <w lemma="we" pos="pno" xml:id="A02262-028-b-0040">us</w> <w lemma="release" pos="n1" xml:id="A02262-028-b-0050">release</w> <pc xml:id="A02262-028-b-0060">:</pc> <w lemma="thus" pos="av" xml:id="A02262-028-b-0070">thus</w> <w lemma="honour" pos="n1" xml:id="A02262-028-b-0080">honour</w> <w lemma="win" pos="vvi" xml:id="A02262-028-b-0090">win</w> <pc xml:id="A02262-028-b-0100" unit="sentence">.</pc> </l> <l xml:id="A02262-e112150"> <w lemma="the" pos="d" xml:id="A02262-028-b-0110">The</w> <w lemma="partner" pos="n1" xml:id="A02262-028-b-0120">Partner</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-b-0130">of</w> <w lemma="his" pos="po" xml:id="A02262-028-b-0140">his</w> <w lemma="death" pos="n1" xml:id="A02262-028-b-0150">death</w> <pc xml:id="A02262-028-b-0160">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-028-b-0170">as</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-b-0180">of</w> <w lemma="his" pos="po" xml:id="A02262-028-b-0190">his</w> <w lemma="sin" pos="n1" xml:id="A02262-028-b-0200" reg="sin">sinne</w> <pc xml:id="A02262-028-b-0210">,</pc> </l> <l n="185" xml:id="A02262-e112160"> <w lemma="who" pos="crq-r" xml:id="A02262-028-b-0220">Who</w> <w lemma="have" pos="vvd" xml:id="A02262-028-b-0230">had</w> <w lemma="his" pos="po" xml:id="A02262-028-b-0240">his</w> <w lemma="fierceness" pos="n1" xml:id="A02262-028-b-0250" reg="fierceness">fiercenesse</w> <pc xml:id="A02262-028-b-0260">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-028-b-0270">with</w> <w lemma="the" pos="d" xml:id="A02262-028-b-0280">the</w> <w lemma="thief" pos="n1" xml:id="A02262-028-b-0290">thief</w> <pc xml:id="A02262-028-b-0300">,</pc> <w lemma="cast-off" pos="j" xml:id="A02262-028-b-0310">cast-off</w> <pc xml:id="A02262-028-b-0320">,</pc> </l> <l xml:id="A02262-e112170"> <w lemma="ill" pos="j" xml:id="A02262-028-b-0330">Ill</w> <w lemma="brook" pos="n2" xml:id="A02262-028-b-0340" reg="brooks">brookes</w> <pc xml:id="A02262-028-b-0350">,</pc> <w lemma="and" pos="cc" xml:id="A02262-028-b-0360">and</w> <w lemma="thus" pos="av" xml:id="A02262-028-b-0370">thus</w> <w lemma="reprove" pos="vvz" xml:id="A02262-028-b-0380" reg="reproves">reprooves</w> <pc xml:id="A02262-028-b-0390">,</pc> <w lemma="that" pos="cs" xml:id="A02262-028-b-0400">that</w> <w lemma="impious" pos="j" xml:id="A02262-028-b-0410">impious</w> <w lemma="scoff" pos="n1" xml:id="A02262-028-b-0420">scoff</w> <pc xml:id="A02262-028-b-0430">:</pc> </l> <l xml:id="A02262-e112180"> <w lemma="have" pos="vv2" xml:id="A02262-028-b-0440">Hast</w> <w lemma="thou" pos="pns" xml:id="A02262-028-b-0450">thou</w> <w lemma="as" pos="acp-av" xml:id="A02262-028-b-0460">as</w> <w lemma="yet" pos="av" xml:id="A02262-028-b-0470">yet</w> <w lemma="not" pos="xx" xml:id="A02262-028-b-0480">not</w> <w lemma="learn" pos="vvn" xml:id="A02262-028-b-0490" reg="learned">learnt</w> <w lemma="to" pos="acp-cs" xml:id="A02262-028-b-0500">to</w> <w lemma="acknowledge" pos="vvi" xml:id="A02262-028-b-0510">acknowledge</w> <w lemma="God" pos="n1-nn" xml:id="A02262-028-b-0520">God</w> <pc xml:id="A02262-028-b-0530" unit="sentence">?</pc> </l> <l xml:id="A02262-e112190"> <w lemma="nor" pos="cc-x" xml:id="A02262-028-b-0540">Nor</w> <w lemma="sacred" pos="j" xml:id="A02262-028-b-0550">sacred</w> <w lemma="justice" pos="n1" xml:id="A02262-028-b-0560">Justice</w> <w lemma="fear" pos="n1" xml:id="A02262-028-b-0570">fear</w> <pc xml:id="A02262-028-b-0580">?</pc> <w lemma="who" pos="crq-q" xml:id="A02262-028-b-0590">who</w> <w lemma="now" pos="av" xml:id="A02262-028-b-0600">now</w> <w lemma="the" pos="d" xml:id="A02262-028-b-0610">the</w> <w lemma="rod" pos="n1" xml:id="A02262-028-b-0620">rod</w> </l> <l xml:id="A02262-e112200"> <w lemma="of" pos="acp-p" xml:id="A02262-028-b-0630">Of</w> <w lemma="vengeance" pos="n1" xml:id="A02262-028-b-0640">vengeance</w> <w lemma="feel" pos="vv2" xml:id="A02262-028-b-0650" reg="feelest">feel'st</w> <pc xml:id="A02262-028-b-0660">?</pc> <w lemma="will" pos="vm2" xml:id="A02262-028-b-0670">wilt</w> <w lemma="thou" pos="pns" xml:id="A02262-028-b-0680">thou</w> <w lemma="again" pos="av" xml:id="A02262-028-b-0690">again</w> <w lemma="offend" pos="vvi" xml:id="A02262-028-b-0700">offend</w> <pc xml:id="A02262-028-b-0710">,</pc> </l> <l n="190" xml:id="A02262-e112210"> <w lemma="and" pos="cc" xml:id="A02262-028-b-0720">And</w> <w lemma="to" pos="acp-p" xml:id="A02262-028-b-0730">to</w> <w lemma="the" pos="d" xml:id="A02262-028-b-0740">the</w> <w lemma="jaw" pos="n2" xml:id="A02262-028-b-0750">jaws</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-b-0760">of</w> <w lemma="hell" pos="n1" xml:id="A02262-028-b-0770">Hell</w> <w lemma="thy" pos="po" xml:id="A02262-028-b-0780">thy</w> <w lemma="guilt" pos="n1" xml:id="A02262-028-b-0790">guilt</w> <w lemma="extend" pos="vvi" xml:id="A02262-028-b-0800">extend</w> <pc xml:id="A02262-028-b-0810" unit="sentence">?</pc> </l> <l xml:id="A02262-e112220"> <w lemma="this" pos="d" xml:id="A02262-028-b-0820">This</w> <w lemma="death" pos="n1" xml:id="A02262-028-b-0830">death</w> <w lemma="we" pos="pns" xml:id="A02262-028-b-0840">we</w> <w lemma="owe" pos="vvb" xml:id="A02262-028-b-0850">owe</w> <w lemma="to" pos="acp-p" xml:id="A02262-028-b-0860">to</w> <w lemma="our" pos="po" xml:id="A02262-028-b-0870">our</w> <w lemma="impiety" pos="n1" xml:id="A02262-028-b-0880">impiety</w> <pc xml:id="A02262-028-b-0890">:</pc> </l> <l xml:id="A02262-e112230"> <w lemma="but" pos="acp-cc" xml:id="A02262-028-b-0900">But</w> <w lemma="what" pos="crq-q" xml:id="A02262-028-b-0910">what</w> <w lemma="be" pos="vvb" xml:id="A02262-028-b-0920">are</w> <w lemma="his" pos="po" xml:id="A02262-028-b-0930">his</w> <w lemma="misdeed" pos="n2" xml:id="A02262-028-b-0940">misdeeds</w> <pc xml:id="A02262-028-b-0950">?</pc> <w lemma="why" pos="crq-q" xml:id="A02262-028-b-0960">why</w> <w lemma="shall" pos="vmd" xml:id="A02262-028-b-0970">should</w> <w lemma="he" pos="pns" xml:id="A02262-028-b-0980">he</w> <w lemma="die" pos="vvi" xml:id="A02262-028-b-0990">die</w> <pc xml:id="A02262-028-b-1000" unit="sentence">?</pc> </l> <l xml:id="A02262-e112240"> <w lemma="then" pos="av" xml:id="A02262-028-b-1010">Then</w> <w lemma="look" pos="vvg" xml:id="A02262-028-b-1020">looking</w> <w lemma="on" pos="acp-p" xml:id="A02262-028-b-1030">on</w> <w lemma="his" pos="po" xml:id="A02262-028-b-1040">his</w> <w lemma="face" pos="n1" xml:id="A02262-028-b-1050">face</w> <w lemma="with" pos="acp-p" xml:id="A02262-028-b-1060">with</w> <w lemma="drop" pos="j_vg" xml:id="A02262-028-b-1070">dropping</w> <w lemma="eye" pos="n2" xml:id="A02262-028-b-1080">eyes</w> <pc xml:id="A02262-028-b-1090">:</pc> </l> <l xml:id="A02262-e112250"> <w lemma="forgive" pos="vvb" xml:id="A02262-028-b-1100">Forgive</w> <w lemma="i" pos="pno" xml:id="A02262-028-b-1110">me</w> <pc xml:id="A02262-028-b-1120">,</pc> <w lemma="oh" pos="uh" xml:id="A02262-028-b-1130" reg="Oh">O</w> <w lemma="forgive" pos="vvb" xml:id="A02262-028-b-1140">forgive</w> <w lemma="a" pos="d" xml:id="A02262-028-b-1150">a</w> <w lemma="wretch" pos="n1" xml:id="A02262-028-b-1160">wretch</w> <pc xml:id="A02262-028-b-1170">,</pc> <w lemma="he" pos="pns" xml:id="A02262-028-b-1180">he</w> <w lemma="cry" pos="vvz" xml:id="A02262-028-b-1190">cries</w> <pc xml:id="A02262-028-b-1200">:</pc> </l> <l n="195" xml:id="A02262-e112260"> <w lemma="and" pos="cc" xml:id="A02262-028-b-1210">And</w> <w lemma="oh" pos="uh" xml:id="A02262-028-b-1220" reg="Oh">O</w> <w lemma="my" pos="po" xml:id="A02262-028-b-1230">my</w> <w lemma="lord" pos="n1" xml:id="A02262-028-b-1240">Lord</w> <pc xml:id="A02262-028-b-1250">,</pc> <w lemma="my" pos="po" xml:id="A02262-028-b-1260">my</w> <w lemma="king" pos="n1" xml:id="A02262-028-b-1270">King</w> <pc xml:id="A02262-028-b-1280">,</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-028-b-1290">when</w> <w lemma="thou" pos="pns" xml:id="A02262-028-b-1300">thou</w> <w lemma="shall" pos="vm2" xml:id="A02262-028-b-1310">shalt</w> <w lemma="be" pos="vvi" xml:id="A02262-028-b-1320">be</w> </l> <l xml:id="A02262-e112270"> <w lemma="restore" pos="vvn" xml:id="A02262-028-b-1330" reg="Restored">Restor'd</w> <w lemma="to" pos="acp-p" xml:id="A02262-028-b-1340">to</w> <w lemma="thy" pos="po" xml:id="A02262-028-b-1350">thy</w> <w lemma="own" pos="d" xml:id="A02262-028-b-1360">own</w> <w lemma="heaven" pos="n1" xml:id="A02262-028-b-1370">Heaven</w> <pc xml:id="A02262-028-b-1380">,</pc> <w lemma="remember" pos="vvb" xml:id="A02262-028-b-1390">remember</w> <w lemma="i" pos="pno" xml:id="A02262-028-b-1400">me</w> <pc xml:id="A02262-028-b-1410" unit="sentence">.</pc> </l> <l xml:id="A02262-e112280"> <w lemma="he" pos="pns" xml:id="A02262-028-b-1420">He</w> <w lemma="mild" pos="av_j" xml:id="A02262-028-b-1430">mildly</w> <w lemma="give" pos="vvz" xml:id="A02262-028-b-1440">gives</w> <w lemma="consent" pos="n1" xml:id="A02262-028-b-1450">consent</w> <pc xml:id="A02262-028-b-1460">;</pc> <w lemma="and" pos="cc" xml:id="A02262-028-b-1470">and</w> <w lemma="from" pos="acp-p" xml:id="A02262-028-b-1480">from</w> <w lemma="the" pos="d" xml:id="A02262-028-b-1490">the</w> <w lemma="bar" pos="n2" xml:id="A02262-028-b-1500" reg="bars">barres</w> </l> <l xml:id="A02262-e112290"> <w lemma="of" pos="acp-p" xml:id="A02262-028-b-1510">Of</w> <w lemma="that" pos="cs" xml:id="A02262-028-b-1520">that</w> <w lemma="sad" pos="j" xml:id="A02262-028-b-1530">sad</w> <w lemma="cross" pos="n1" xml:id="A02262-028-b-1540" reg="Cross">Crosse</w> <pc xml:id="A02262-028-b-1550">,</pc> <w lemma="thus" pos="av" xml:id="A02262-028-b-1560">thus</w> <w lemma="raise" pos="vvd" xml:id="A02262-028-b-1570" reg="raised">rais'd</w> <w lemma="he" pos="pno" xml:id="A02262-028-b-1580">him</w> <w lemma="to" pos="acp-p" xml:id="A02262-028-b-1590">to</w> <w lemma="the" pos="d" xml:id="A02262-028-b-1600">the</w> <w lemma="star" pos="n2" xml:id="A02262-028-b-1610" reg="Stars">Starres</w> <pc xml:id="A02262-028-b-1620">:</pc> </l> <l xml:id="A02262-e112300"> <w lemma="with" pos="acp-p" xml:id="A02262-028-b-1630">With</w> <w lemma="i" pos="pno" xml:id="A02262-028-b-1640">me</w> <pc xml:id="A02262-028-b-1650">,</pc> <w lemma="a" pos="d" xml:id="A02262-028-b-1660">a</w> <w lemma="happy" pos="j" xml:id="A02262-028-b-1670">happy</w> <w lemma="guest" pos="n1" xml:id="A02262-028-b-1680">Guest</w> <pc xml:id="A02262-028-b-1690">,</pc> <w lemma="thou" pos="pns" xml:id="A02262-028-b-1700">thou</w> <w lemma="shall" pos="vm2" xml:id="A02262-028-b-1710">shalt</w> <w lemma="enjoy" pos="vvi" xml:id="A02262-028-b-1720" reg="enjoy">injoy</w> </l> <l n="200" xml:id="A02262-e112310"> <w lemma="those" pos="d" xml:id="A02262-028-b-1730">Those</w> <w lemma="sacred" pos="j" xml:id="A02262-028-b-1740">sacred</w> <w lemma="orchard" pos="n2" xml:id="A02262-028-b-1750">Orchards</w> <w lemma="where" pos="crq-cs" xml:id="A02262-028-b-1760">where</w> <w lemma="no" pos="d-x" xml:id="A02262-028-b-1770">no</w> <w lemma="frost" pos="n2" xml:id="A02262-028-b-1780">frosts</w> <w lemma="destroy" pos="vvi" xml:id="A02262-028-b-1790">destroy</w> </l> <l xml:id="A02262-e112320"> <w lemma="the" pos="d" xml:id="A02262-028-b-1800">The</w> <w lemma="eternal" pos="j" xml:id="A02262-028-b-1810" reg="eternal">eternall</w> <w lemma="spring" pos="n1" xml:id="A02262-028-b-1820">Spring</w> <pc xml:id="A02262-028-b-1830">,</pc> <w lemma="before" pos="acp-p" xml:id="A02262-028-b-1840">before</w> <w lemma="the" pos="d" xml:id="A02262-028-b-1850">the</w> <w lemma="morn" pos="n1" xml:id="A02262-028-b-1860" reg="Morn">Morne</w> <w lemma="display" pos="vvb" xml:id="A02262-028-b-1870">display</w> </l> <l xml:id="A02262-e112330"> <w lemma="the" pos="d" xml:id="A02262-028-b-1880">The</w> <w lemma="purple" pos="j" xml:id="A02262-028-b-1890">purple</w> <w lemma="ensign" pos="n1" xml:id="A02262-028-b-1900" reg="Ensign">Ensigne</w> <w lemma="of" pos="acp-p" xml:id="A02262-028-b-1910">of</w> <w lemma="the" pos="d" xml:id="A02262-028-b-1920">th'</w> <w lemma="ensue" pos="j_vg" xml:id="A02262-028-b-1930">ensuing</w> <w lemma="day" pos="n1" xml:id="A02262-028-b-1940">Day</w> <pc xml:id="A02262-028-b-1950" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e112340" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-028-b-1960" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-028-b-1970" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e112350"> <w lemma="what" pos="crq-q" xml:id="A02262-028-b-1980" type="contract1" reg="what">What</w> <w xml:id="A02262-028-b-1980c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="this" pos="d" xml:id="A02262-028-b-1990">this</w> <pc xml:id="A02262-028-b-2000">!</pc> <w lemma="the" pos="d" xml:id="A02262-028-b-2010">the</w> <w lemma="centre" pos="n1" xml:id="A02262-028-b-2020">Centre</w> <w lemma="pant" pos="vvz" xml:id="A02262-028-b-2030">pants</w> <w lemma="with" pos="acp-p" xml:id="A02262-028-b-2040">with</w> <w lemma="sudden" pos="j" xml:id="A02262-028-b-2050">sudden</w> <w lemma="throw" pos="n2" xml:id="A02262-028-b-2060" reg="throws">throwes</w> <pc xml:id="A02262-028-b-2070" unit="sentence">!</pc> </l> <l xml:id="A02262-e112360"> <w lemma="and" pos="cc" xml:id="A02262-028-b-2080">And</w> <w lemma="tremble" pos="j_vg" xml:id="A02262-028-b-2090">trembling</w> <w lemma="earth" pos="n1" xml:id="A02262-028-b-2100">Earth</w> <w lemma="a" pos="d" xml:id="A02262-028-b-2110">a</w> <w lemma="sad" pos="j" xml:id="A02262-028-b-2120">sad</w> <w lemma="distemper" pos="n1" xml:id="A02262-028-b-2130">distemper</w> <w lemma="show" pos="vvz" xml:id="A02262-028-b-2140" reg="shows">showes</w> <pc xml:id="A02262-028-b-2150" unit="sentence">!</pc> </l> <l n="205" xml:id="A02262-e112370"> <w lemma="the" pos="d" xml:id="A02262-028-b-2160">The</w> <w lemma="sun" pos="n1" xml:id="A02262-028-b-2170">Sun</w> <pc xml:id="A02262-028-b-2180">,</pc> <w lemma="affright" pos="vvn" xml:id="A02262-028-b-2190">affrighted</w> <pc xml:id="A02262-028-b-2200">,</pc> <w lemma="hide" pos="vvz" xml:id="A02262-028-b-2210">hides</w> <w lemma="his" pos="po" xml:id="A02262-028-b-2220">his</w> <w lemma="golden" pos="j" xml:id="A02262-028-b-2230">golden</w> <w lemma="head" pos="n1" xml:id="A02262-028-b-2240">Head</w> <pc xml:id="A02262-028-b-2250">;</pc> </l> <l xml:id="A02262-e112380"> <w lemma="from" pos="acp-p" xml:id="A02262-028-b-2260">From</w> <w lemma="hence" pos="av" xml:id="A02262-028-b-2270">hence</w> <w lemma="by" pos="acp-p" xml:id="A02262-028-b-2280">by</w> <w lemma="a" pos="d" xml:id="A02262-028-b-2290">an</w> <w lemma="unknown" pos="j" xml:id="A02262-028-b-2300">unknown</w> <w lemma="ecliptic" pos="j" xml:id="A02262-028-b-2310" reg="Ecliptic">Ecliptick</w> <w lemma="flee" pos="vvd" xml:id="A02262-028-b-2320">fled</w> <pc xml:id="A02262-028-b-2330" unit="sentence">!</pc> </l> <pb facs="29" n="50" xml:id="A02262-029-a"/> <l xml:id="A02262-e112390"> <w lemma="irregular" pos="j" xml:id="A02262-029-a-0010">Irregular</w> <w lemma="heaven" pos="n2" xml:id="A02262-029-a-0020">Heavens</w> <w lemma="abortive" pos="j" xml:id="A02262-029-a-0030">abortive</w> <w lemma="shade" pos="n2" xml:id="A02262-029-a-0040">shades</w> <w lemma="display" pos="vvi" xml:id="A02262-029-a-0050">display</w> <pc xml:id="A02262-029-a-0060">;</pc> </l> <l xml:id="A02262-e112400"> <w lemma="and" pos="cc" xml:id="A02262-029-a-0070">And</w> <w lemma="night" pos="n1" xml:id="A02262-029-a-0080">Night</w> <w lemma="usurp" pos="vvz" xml:id="A02262-029-a-0090" reg="usurps">usurpes</w> <w lemma="the" pos="d" xml:id="A02262-029-a-0100">the</w> <w lemma="empty" pos="j" xml:id="A02262-029-a-0110">empty</w> <w lemma="throne" pos="n1" xml:id="A02262-029-a-0120">Throne</w> <w lemma="of" pos="acp-p" xml:id="A02262-029-a-0130">of</w> <w lemma="day" pos="n1" xml:id="A02262-029-a-0140">Day</w> <pc xml:id="A02262-029-a-0150" unit="sentence">!</pc> </l> <l xml:id="A02262-e112410"> <w lemma="what" pos="crq-q" xml:id="A02262-029-a-0160">What</w> <w lemma="threat" pos="n2" xml:id="A02262-029-a-0170">threats</w> <w lemma="do" pos="vvb" xml:id="A02262-029-a-0180">do</w> <w lemma="these" pos="d" xml:id="A02262-029-a-0190">these</w> <w lemma="dire" pos="j" xml:id="A02262-029-a-0200">dire</w> <w lemma="prodigy" pos="n2" xml:id="A02262-029-a-0210">Prodigies</w> <w lemma="portend" pos="vvb" xml:id="A02262-029-a-0220">portend</w> </l> <l n="210" xml:id="A02262-e112420"> <w lemma="to" pos="acp-p" xml:id="A02262-029-a-0230">To</w> <w lemma="our" pos="po" xml:id="A02262-029-a-0240">our</w> <w lemma="offend" pos="j_vg" xml:id="A02262-029-a-0250">offending</w> <w lemma="race" pos="n1" xml:id="A02262-029-a-0260">Race</w> <pc xml:id="A02262-029-a-0270" unit="sentence">!</pc> <w lemma="those" pos="d" xml:id="A02262-029-a-0280">Those</w> <w lemma="ill" pos="n2_j" xml:id="A02262-029-a-0290">ills</w> <w lemma="transcend" pos="vvb" xml:id="A02262-029-a-0300">transcend</w> </l> <l xml:id="A02262-e112430"> <w lemma="all" pos="d" xml:id="A02262-029-a-0310">All</w> <w lemma="that" pos="cs" xml:id="A02262-029-a-0320">that</w> <w lemma="can" pos="vmb" xml:id="A02262-029-a-0330">can</w> <w lemma="be" pos="vvi" xml:id="A02262-029-a-0340">be</w> <w lemma="imagine" pos="vvn" xml:id="A02262-029-a-0350" reg="imagined">imagin'd</w> <pc xml:id="A02262-029-a-0360">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-029-a-0370">which</w> <w lemma="enforce" pos="vvb" xml:id="A02262-029-a-0380" reg="enforce">inforce</w> </l> <l xml:id="A02262-e112440"> <w lemma="disturb" pos="j_vn" xml:id="A02262-029-a-0390">Disturbed</w> <w lemma="nature" pos="n1" xml:id="A02262-029-a-0400">Nature</w> <w lemma="to" pos="acp-cs" xml:id="A02262-029-a-0410">to</w> <w lemma="forget" pos="vvi" xml:id="A02262-029-a-0420">forget</w> <w lemma="her" pos="po" xml:id="A02262-029-a-0430">her</w> <w lemma="course" pos="n1" xml:id="A02262-029-a-0440">Course</w> <pc xml:id="A02262-029-a-0450" unit="sentence">.</pc> </l> <l xml:id="A02262-e112450"> <w lemma="I" pos="pns" xml:id="A02262-029-a-0460">I</w> <w lemma="hear" pos="vvb" xml:id="A02262-029-a-0470" reg="hear">heare</w> <w lemma="approach" pos="vvg" xml:id="A02262-029-a-0480">approaching</w> <w lemma="foot" pos="n2" xml:id="A02262-029-a-0490">feet</w> <pc xml:id="A02262-029-a-0500">:</pc> <w lemma="whatever" pos="crq-r" xml:id="A02262-029-a-0510" reg="whate'er">What ere</w> <w lemma="thou" pos="pns" xml:id="A02262-029-a-0520">thou</w> <w lemma="be" pos="vv2" xml:id="A02262-029-a-0530">art</w> <pc xml:id="A02262-029-a-0540">,</pc> </l> <l xml:id="A02262-e112460"> <w lemma="who" pos="crq-ro" xml:id="A02262-029-a-0550">Whom</w> <w lemma="darkness" pos="n1" xml:id="A02262-029-a-0560" reg="darkness">darknesse</w> <w lemma="from" pos="acp-p" xml:id="A02262-029-a-0570">from</w> <w lemma="our" pos="po" xml:id="A02262-029-a-0580">our</w> <w lemma="sight" pos="n1" xml:id="A02262-029-a-0590">sight</w> <w lemma="conceal" pos="vvz" xml:id="A02262-029-a-0600" reg="conceals">conceales</w> <pc xml:id="A02262-029-a-0610">,</pc> <w lemma="impart" pos="vvb" xml:id="A02262-029-a-0620">impart</w> </l> <l n="215" xml:id="A02262-e112470"> <w lemma="all" pos="d" xml:id="A02262-029-a-0630">All</w> <w lemma="that" pos="cs" xml:id="A02262-029-a-0640">that</w> <w lemma="thou" pos="pns" xml:id="A02262-029-a-0650">thou</w> <w lemma="know" pos="vv2" xml:id="A02262-029-a-0660" reg="knowest">know'st</w> <w lemma="to" pos="acp-cs" xml:id="A02262-029-a-0670">to</w> <w lemma="our" pos="po" xml:id="A02262-029-a-0680">our</w> <w lemma="prepare" pos="j_vn" xml:id="A02262-029-a-0690">prepared</w> <w lemma="ear" pos="n2" xml:id="A02262-029-a-0700" reg="ears">eares</w> <pc xml:id="A02262-029-a-0710">:</pc> </l> <l xml:id="A02262-e112480"> <w lemma="accomplish" pos="vvi" xml:id="A02262-029-a-0720">Accomplish</w> <pc xml:id="A02262-029-a-0730">,</pc> <w lemma="or" pos="cc" xml:id="A02262-029-a-0740">or</w> <w lemma="dissolve" pos="vvb" xml:id="A02262-029-a-0750">dissolve</w> <w lemma="our" pos="po" xml:id="A02262-029-a-0760">our</w> <w lemma="press" pos="j_vg" xml:id="A02262-029-a-0770">pressing</w> <w lemma="fear" pos="n2" xml:id="A02262-029-a-0780" reg="fears">feares</w> <pc xml:id="A02262-029-a-0790" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e112490" who="A02262-2_nuntius"> <speaker> <w lemma="two" pos="crd" xml:id="A02262-029-a-0800">II</w> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-029-a-0810" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-029-a-0820" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e112500"> <w lemma="fury" pos="n1" xml:id="A02262-029-a-0830">Fury</w> <pc join="right" xml:id="A02262-029-a-0840">(</pc> <w lemma="from" pos="acp-p" xml:id="A02262-029-a-0850">from</w> <w lemma="which" pos="crq-r" xml:id="A02262-029-a-0860">which</w> <pc xml:id="A02262-029-a-0870">,</pc> <w lemma="if" pos="cs" xml:id="A02262-029-a-0880">if</w> <w lemma="loose" pos="j" xml:id="A02262-029-a-0890">loose</w> <pc xml:id="A02262-029-a-0900">,</pc> <w lemma="the" pos="d" xml:id="A02262-029-a-0910">the</w> <w lemma="earth" pos="n1" xml:id="A02262-029-a-0920">Earth</w> <w lemma="have" pos="vvd" xml:id="A02262-029-a-0930">had</w> <w lemma="flee" pos="vvn" xml:id="A02262-029-a-0940">fled</w> <pc xml:id="A02262-029-a-0950">)</pc> </l> <l xml:id="A02262-e112510"> <w lemma="and" pos="cc" xml:id="A02262-029-a-0960">And</w> <w lemma="fatal" pos="j" xml:id="A02262-029-a-0970" reg="fatal">fatall</w> <w lemma="star" pos="n2" xml:id="A02262-029-a-0980" reg="Stars">Starres</w> <w lemma="have" pos="vvb" xml:id="A02262-029-a-0990">have</w> <w lemma="their" pos="po" xml:id="A02262-029-a-1000">their</w> <w lemma="event" pos="n1" xml:id="A02262-029-a-1010">event</w> <pc xml:id="A02262-029-a-1020">:</pc> <w lemma="he" pos="pns" xml:id="A02262-029-a-1030" type="contract1" reg="he">He</w> <w xml:id="A02262-029-a-1030c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="dead" pos="j" xml:id="A02262-029-a-1040">dead</w> <pc xml:id="A02262-029-a-1050" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e112520" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-029-a-1060" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-029-a-1070" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e112530"> <w lemma="o" pos="uh" xml:id="A02262-029-a-1080">O</w> <w lemma="heaven" pos="n1" xml:id="A02262-029-a-1090">Heaven</w> <pc xml:id="A02262-029-a-1100">!</pc> <w lemma="we" pos="pns" xml:id="A02262-029-a-1110">we</w> <w lemma="pardon" pos="vvb" xml:id="A02262-029-a-1120">pardon</w> <w lemma="now" pos="av" xml:id="A02262-029-a-1130">now</w> <w lemma="day" pos="n2" xml:id="A02262-029-a-1140" reg="Days">Dayes</w> <w lemma="hasty" pos="j" xml:id="A02262-029-a-1150">hasty</w> <w lemma="flight" pos="n1" xml:id="A02262-029-a-1160">flight</w> <pc xml:id="A02262-029-a-1170">;</pc> </l> <l n="220" xml:id="A02262-e112540"> <w lemma="nor" pos="cc-x" xml:id="A02262-029-a-1180">Nor</w> <w lemma="will" pos="vmb" xml:id="A02262-029-a-1190">will</w> <w lemma="complain" pos="vvi" xml:id="A02262-029-a-1200">complain</w> <pc xml:id="A02262-029-a-1210">,</pc> <w lemma="since" pos="acp-cs" xml:id="A02262-029-a-1220">since</w> <w lemma="they" pos="pns" xml:id="A02262-029-a-1230">they</w> <w lemma="have" pos="vvb" xml:id="A02262-029-a-1240">have</w> <w lemma="quench" pos="vvn" xml:id="A02262-029-a-1250" reg="quenched">quencht</w> <w lemma="this" pos="d" xml:id="A02262-029-a-1260">this</w> <w lemma="light" pos="n1" xml:id="A02262-029-a-1270">light</w> <pc xml:id="A02262-029-a-1280" unit="sentence">.</pc> </l> <l xml:id="A02262-e112550"> <w lemma="yet" pos="av" xml:id="A02262-029-a-1290">Yet</w> <w lemma="tell" pos="vvb" xml:id="A02262-029-a-1300">tell</w> <w lemma="how" pos="crq-cs" xml:id="A02262-029-a-1310">how</w> <w lemma="he" pos="pns" xml:id="A02262-029-a-1320">he</w> <w lemma="dispose" pos="vvn" xml:id="A02262-029-a-1330" reg="disposed">dispos'd</w> <w lemma="of" pos="acp-p" xml:id="A02262-029-a-1340">of</w> <w lemma="his" pos="po" xml:id="A02262-029-a-1350">his</w> <w lemma="last" pos="ord" xml:id="A02262-029-a-1360">last</w> <w lemma="breath" pos="n1" xml:id="A02262-029-a-1370">breath</w> <pc xml:id="A02262-029-a-1380">;</pc> </l> <l xml:id="A02262-e112560"> <w lemma="the" pos="d" xml:id="A02262-029-a-1390">The</w> <w lemma="passage" pos="n2" xml:id="A02262-029-a-1400">passages</w> <pc xml:id="A02262-029-a-1410">,</pc> <w lemma="and" pos="cc" xml:id="A02262-029-a-1420">and</w> <w lemma="order" pos="n1" xml:id="A02262-029-a-1430">order</w> <w lemma="of" pos="acp-p" xml:id="A02262-029-a-1440">of</w> <w lemma="his" pos="po" xml:id="A02262-029-a-1450">his</w> <w lemma="death" pos="n1" xml:id="A02262-029-a-1460">death</w> <pc xml:id="A02262-029-a-1470" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e112570" who="A02262-2_nuntius"> <speaker> <w lemma="two" pos="crd" xml:id="A02262-029-a-1480">II</w> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-029-a-1490" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-029-a-1500" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e112580"> <w lemma="as" pos="acp-p" xml:id="A02262-029-a-1510">As</w> <w lemma="the" pos="d" xml:id="A02262-029-a-1520">the</w> <w lemma="decline" pos="j_vg" xml:id="A02262-029-a-1530">declining</w> <w lemma="sun" pos="n1" xml:id="A02262-029-a-1540">Sun</w> <w lemma="the" pos="d" xml:id="A02262-029-a-1550">the</w> <w lemma="shade" pos="n2" xml:id="A02262-029-a-1560">shades</w> <w lemma="increase" pos="vvd" xml:id="A02262-029-a-1570" reg="increased">increast</w> <pc xml:id="A02262-029-a-1580">,</pc> </l> <l xml:id="A02262-e112590"> <w lemma="reflect" pos="vvg" xml:id="A02262-029-a-1590">Reflecting</w> <w lemma="on" pos="acp-p" xml:id="A02262-029-a-1600">on</w> <w lemma="the" pos="d" xml:id="A02262-029-a-1610">the</w> <w lemma="more" pos="av-c_d" xml:id="A02262-029-a-1620">more</w> <w lemma="remove" pos="j_vn" xml:id="A02262-029-a-1630">removed</w> <w lemma="east" pos="n1" xml:id="A02262-029-a-1640">East</w> <pc xml:id="A02262-029-a-1650">,</pc> </l> <l n="225" xml:id="A02262-e112600"> <w lemma="his" pos="po" xml:id="A02262-029-a-1660">His</w> <w lemma="blaze" pos="j_vg" xml:id="A02262-029-a-1670">blazing</w> <w lemma="hair" pos="n1" xml:id="A02262-029-a-1680" reg="hair">haire</w> <w lemma="grow" pos="vvd" xml:id="A02262-029-a-1690">grew</w> <w lemma="black" pos="j" xml:id="A02262-029-a-1700">black</w> <pc xml:id="A02262-029-a-1710">:</pc> <w lemma="no" pos="d-x" xml:id="A02262-029-a-1720">no</w> <w lemma="cloud" pos="n2" xml:id="A02262-029-a-1730">clouds</w> <w lemma="obscure" pos="vvz" xml:id="A02262-029-a-1740">obscures</w> </l> <l xml:id="A02262-e112610"> <w lemma="his" pos="po" xml:id="A02262-029-a-1750">His</w> <w lemma="vanish" pos="j_vn" xml:id="A02262-029-a-1760">vanisht</w> <w lemma="light" pos="n1" xml:id="A02262-029-a-1770">Light</w> <pc xml:id="A02262-029-a-1780">;</pc> <w lemma="this" pos="d" xml:id="A02262-029-a-1790">this</w> <w lemma="his" pos="po" xml:id="A02262-029-a-1800">his</w> <w lemma="own" pos="d" xml:id="A02262-029-a-1810">own</w> <w lemma="orb" pos="n1" xml:id="A02262-029-a-1820">Orb</w> <w lemma="immure" pos="vvz" xml:id="A02262-029-a-1830">immures</w> <pc xml:id="A02262-029-a-1840" unit="sentence">.</pc> </l> <pb facs="29" n="51" xml:id="A02262-029-b"/> <l xml:id="A02262-e112620"> <w lemma="the" pos="d" xml:id="A02262-029-b-0010">The</w> <w lemma="day" pos="n2" xml:id="A02262-029-b-0020" reg="Days">Dayes</w> <w lemma="four" pos="ord" xml:id="A02262-029-b-0030">fourth</w> <w lemma="part" pos="n1" xml:id="A02262-029-b-0040">part</w> <w lemma="as" pos="acp-cs" xml:id="A02262-029-b-0050">as</w> <w lemma="yet" pos="av" xml:id="A02262-029-b-0060">yet</w> <w lemma="invest" pos="vvz" xml:id="A02262-029-b-0070">invests</w> <w lemma="the" pos="d" xml:id="A02262-029-b-0080">the</w> <w lemma="pole" pos="n1" xml:id="A02262-029-b-0090">Pole</w> <pc xml:id="A02262-029-b-0100">,</pc> </l> <l xml:id="A02262-e112630"> <w lemma="be" pos="vvd" xml:id="A02262-029-b-0110">Were</w> <w lemma="this" pos="d" xml:id="A02262-029-b-0120">this</w> <w lemma="a" pos="d" xml:id="A02262-029-b-0130">a</w> <w lemma="day" pos="n1" xml:id="A02262-029-b-0140">Day</w> <pc xml:id="A02262-029-b-0150">;</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-029-b-0160">when</w> <w lemma="from" pos="acp-p" xml:id="A02262-029-b-0170">from</w> <w lemma="the" pos="d" xml:id="A02262-029-b-0180">the</w> <w lemma="afflict" pos="j_vn" xml:id="A02262-029-b-0190">afflicted</w> <w lemma="soul" pos="n1" xml:id="A02262-029-b-0200" reg="Soul">Soule</w> </l> <l xml:id="A02262-e112640"> <w lemma="this" pos="d" xml:id="A02262-029-b-0210">This</w> <w lemma="voice" pos="n1" xml:id="A02262-029-b-0220">voice</w> <w lemma="be" pos="vvd" xml:id="A02262-029-b-0230">was</w> <w lemma="clear" pos="av_j" xml:id="A02262-029-b-0240" reg="clearly">clearely</w> <w lemma="hear" pos="vvn" xml:id="A02262-029-b-0250">heard</w> <pc xml:id="A02262-029-b-0260">,</pc> <w lemma="not" pos="xx" xml:id="A02262-029-b-0270">not</w> <w lemma="like" pos="acp-p" xml:id="A02262-029-b-0280">like</w> <w lemma="the" pos="d" xml:id="A02262-029-b-0290">the</w> <w lemma="breath" pos="n1" xml:id="A02262-029-b-0300">breath</w> </l> <l n="230" xml:id="A02262-e112650"> <w lemma="of" pos="acp-p" xml:id="A02262-029-b-0310">Of</w> <w lemma="those" pos="d" xml:id="A02262-029-b-0320">those</w> <w lemma="who" pos="crq-r" xml:id="A02262-029-b-0330">who</w> <w lemma="labour" pos="n1" xml:id="A02262-029-b-0340">labour</w> <w lemma="between" pos="acp-p" xml:id="A02262-029-b-0350">between</w> <w lemma="life" pos="n1" xml:id="A02262-029-b-0360">life</w> <w lemma="and" pos="cc" xml:id="A02262-029-b-0370">and</w> <w lemma="death" pos="n1" xml:id="A02262-029-b-0380">death</w> <pc xml:id="A02262-029-b-0390">;</pc> </l> <l xml:id="A02262-e112660"> <w lemma="my" pos="po" xml:id="A02262-029-b-0400">My</w> <w lemma="god" pos="n1" xml:id="A02262-029-b-0410">God</w> <pc xml:id="A02262-029-b-0420">,</pc> <w lemma="oh" pos="uh" xml:id="A02262-029-b-0430" reg="Oh">O</w> <w lemma="why" pos="crq-q" xml:id="A02262-029-b-0440">why</w> <w lemma="do" pos="vv2" xml:id="A02262-029-b-0450">dost</w> <w lemma="thou" pos="pns" xml:id="A02262-029-b-0460">thou</w> <w lemma="thy" pos="po" xml:id="A02262-029-b-0470">thy</w> <w lemma="own" pos="d" xml:id="A02262-029-b-0480">own</w> <w lemma="forsake" pos="vvb" xml:id="A02262-029-b-0490">forsake</w> <pc xml:id="A02262-029-b-0500" unit="sentence">!</pc> </l> <l xml:id="A02262-e112670"> <w lemma="which" pos="crq-r" xml:id="A02262-029-b-0510" reg="Which">VVhich</w> <w lemma="purposely" pos="av" xml:id="A02262-029-b-0520">purposely</w> <w lemma="the" pos="d" xml:id="A02262-029-b-0530">the</w> <w lemma="multitude" pos="n1" xml:id="A02262-029-b-0540">Multitude</w> <w lemma="mistake" pos="vvb" xml:id="A02262-029-b-0550">mistake</w> <pc xml:id="A02262-029-b-0560">,</pc> </l> <l xml:id="A02262-e112680"> <w lemma="but" pos="acp-cc" xml:id="A02262-029-b-0570">But</w> <w lemma="to" pos="acp-cs" xml:id="A02262-029-b-0580">to</w> <w lemma="prolong" pos="vvi" xml:id="A02262-029-b-0590">prolong</w> <w lemma="their" pos="po" xml:id="A02262-029-b-0600">their</w> <w lemma="cruel" pos="j" xml:id="A02262-029-b-0610">cruel</w> <w lemma="mirth" pos="n1" xml:id="A02262-029-b-0620">mirth</w> <pc xml:id="A02262-029-b-0630">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-029-b-0640">who</w> <w lemma="say" pos="vvd" xml:id="A02262-029-b-0650">said</w> <pc xml:id="A02262-029-b-0660">,</pc> </l> <l xml:id="A02262-e112690"> <w lemma="he" pos="pns" xml:id="A02262-029-b-0670">He</w> <w lemma="on" pos="acp-p" xml:id="A02262-029-b-0680">on</w> <w lemma="the" pos="d" xml:id="A02262-029-b-0690">the</w> <w lemma="Thesbian" pos="j-nn" xml:id="A02262-029-b-0700">Thesbian</w> <w lemma="prophet" pos="n1" xml:id="A02262-029-b-0710">Prophet</w> <w lemma="call" pos="vvz" xml:id="A02262-029-b-0720">calls</w> <w lemma="for" pos="acp-p" xml:id="A02262-029-b-0730">for</w> <w lemma="aid" pos="n1" xml:id="A02262-029-b-0740">aid</w> <pc xml:id="A02262-029-b-0750">;</pc> </l> <l n="235" xml:id="A02262-e112700"> <w lemma="now" pos="av" xml:id="A02262-029-b-0760">Now</w> <w lemma="to" pos="acp-cs" xml:id="A02262-029-b-0770">to</w> <w lemma="return" pos="vvi" xml:id="A02262-029-b-0780">return</w> <pc xml:id="A02262-029-b-0790">,</pc> <w lemma="and" pos="cc" xml:id="A02262-029-b-0800">and</w> <w lemma="draw" pos="vvi" xml:id="A02262-029-b-0810">draw</w> <w lemma="from" pos="acp-p" xml:id="A02262-029-b-0820">from</w> <w lemma="heaven" pos="n1" xml:id="A02262-029-b-0830">Heaven</w> <w lemma="again" pos="av" xml:id="A02262-029-b-0840">again</w> </l> <l xml:id="A02262-e112710"> <w lemma="devour" pos="j_vg" xml:id="A02262-029-b-0850">Devouring</w> <w lemma="shower" pos="n2" xml:id="A02262-029-b-0860" reg="Showers">Showres</w> <w lemma="of" pos="acp-p" xml:id="A02262-029-b-0870">of</w> <w lemma="fire" pos="n1" xml:id="A02262-029-b-0880">Fire</w> <pc xml:id="A02262-029-b-0890">,</pc> <w lemma="or" pos="cc" xml:id="A02262-029-b-0900">or</w> <w lemma="flood" pos="n2" xml:id="A02262-029-b-0910" reg="Floods">Flouds</w> <w lemma="of" pos="acp-p" xml:id="A02262-029-b-0920">of</w> <w lemma="rain" pos="n1" xml:id="A02262-029-b-0930">Rain</w> <pc xml:id="A02262-029-b-0940" unit="sentence">.</pc> </l> <l xml:id="A02262-e112720"> <w lemma="with" pos="acp-p" xml:id="A02262-029-b-0950" reg="With">VVith</w> <w lemma="silence" pos="n1" xml:id="A02262-029-b-0960">silence</w> <w lemma="this" pos="d" xml:id="A02262-029-b-0970">this</w> <w lemma="he" pos="pns" xml:id="A02262-029-b-0980">he</w> <w lemma="endure" pos="vvz" xml:id="A02262-029-b-0990" reg="endures">indures</w> <pc xml:id="A02262-029-b-1000" unit="sentence">.</pc> <w lemma="his" pos="po" xml:id="A02262-029-b-1010">His</w> <w lemma="body" pos="n1" xml:id="A02262-029-b-1020">body</w> <w lemma="rend" pos="vvn" xml:id="A02262-029-b-1030">rent</w> <pc xml:id="A02262-029-b-1040">,</pc> </l> <l xml:id="A02262-e112730"> <w lemma="his" pos="po" xml:id="A02262-029-b-1050">His</w> <w lemma="blood" pos="n1" xml:id="A02262-029-b-1060" reg="blood">bloud</w> <w lemma="exhaust" pos="vvn" xml:id="A02262-029-b-1070">exhausted</w> <pc xml:id="A02262-029-b-1080">,</pc> <w lemma="and" pos="cc" xml:id="A02262-029-b-1090">and</w> <w lemma="his" pos="po" xml:id="A02262-029-b-1100">his</w> <w lemma="spirit" pos="n2" xml:id="A02262-029-b-1110">Spirits</w> <w lemma="spend" pos="vvn" xml:id="A02262-029-b-1120">spent</w> <pc xml:id="A02262-029-b-1130">,</pc> </l> <l xml:id="A02262-e112740"> <w lemma="he" pos="pns" xml:id="A02262-029-b-1140">He</w> <w lemma="cry" pos="vvd" xml:id="A02262-029-b-1150" reg="cried">cry'd</w> <pc xml:id="A02262-029-b-1160">;</pc> <w lemma="I" pos="pns" xml:id="A02262-029-b-1170">I</w> <w lemma="thirst" pos="vvb" xml:id="A02262-029-b-1180">Thirst</w> <pc xml:id="A02262-029-b-1190" unit="sentence">.</pc> <w lemma="as" pos="acp-p" xml:id="A02262-029-b-1200">As</w> <w lemma="servant" pos="n2" xml:id="A02262-029-b-1210">servants</w> <w lemma="to" pos="acp-p" xml:id="A02262-029-b-1220">to</w> <w lemma="his" pos="po" xml:id="A02262-029-b-1230">his</w> <w lemma="will" pos="n1" xml:id="A02262-029-b-1240">will</w> <pc xml:id="A02262-029-b-1250">,</pc> </l> <l n="240" xml:id="A02262-e112750"> <w lemma="the" pos="d" xml:id="A02262-029-b-1260">The</w> <w lemma="greedy" pos="j" xml:id="A02262-029-b-1270">greedy</w> <w lemma="hollow" pos="n2_j" xml:id="A02262-029-b-1280" reg="hollows">hollowes</w> <w lemma="of" pos="acp-p" xml:id="A02262-029-b-1290">of</w> <w lemma="a" pos="d" xml:id="A02262-029-b-1300">a</w> <w lemma="sponge" pos="n1" xml:id="A02262-029-b-1310" reg="sponge">spunge</w> <w lemma="they" pos="pns" xml:id="A02262-029-b-1320">they</w> <w lemma="fill" pos="vvb" xml:id="A02262-029-b-1330">fill</w> </l> <l xml:id="A02262-e112760"> <w lemma="with" pos="acp-p" xml:id="A02262-029-b-1340" reg="With">VVith</w> <w lemma="vinegar" pos="n1" xml:id="A02262-029-b-1350" reg="vinegar">vineger</w> <pc xml:id="A02262-029-b-1360">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-029-b-1370">which</w> <w lemma="hyssop" pos="n2" xml:id="A02262-029-b-1380">Hyssops</w> <w lemma="sprig" pos="n2" xml:id="A02262-029-b-1390">sprigs</w> <w lemma="combine" pos="vvb" xml:id="A02262-029-b-1400">combine</w> <pc xml:id="A02262-029-b-1410">,</pc> </l> <l xml:id="A02262-e112770"> <w lemma="and" pos="cc" xml:id="A02262-029-b-1420">And</w> <w lemma="on" pos="acp-p" xml:id="A02262-029-b-1430">on</w> <w lemma="a" pos="d" xml:id="A02262-029-b-1440">a</w> <w lemma="reed" pos="n1" xml:id="A02262-029-b-1450">reed</w> <w lemma="exalt" pos="vvi" xml:id="A02262-029-b-1460">exalt</w> <w lemma="the" pos="d" xml:id="A02262-029-b-1470">the</w> <w lemma="deadly" pos="j" xml:id="A02262-029-b-1480">deadly</w> <w lemma="wine" pos="n1" xml:id="A02262-029-b-1490">Wine</w> <pc xml:id="A02262-029-b-1500" unit="sentence">.</pc> </l> <l xml:id="A02262-e112780"> <w lemma="This" pos="d" xml:id="A02262-029-b-1510">This</w> <w lemma="scarce" pos="av_j" xml:id="A02262-029-b-1520">scarcely</w> <w lemma="taste" pos="vvn" xml:id="A02262-029-b-1530">tasted</w> <pc xml:id="A02262-029-b-1540">,</pc> <w lemma="his" pos="po" xml:id="A02262-029-b-1550">his</w> <w lemma="pale" pos="j" xml:id="A02262-029-b-1560">pale</w> <w lemma="lip" pos="n2" xml:id="A02262-029-b-1570">lips</w> <w lemma="once" pos="acp-av" xml:id="A02262-029-b-1580">once</w> <w lemma="more" pos="av-c_d" xml:id="A02262-029-b-1590">more</w> </l> <l xml:id="A02262-e112790"> <w lemma="he" pos="pns" xml:id="A02262-029-b-1600">He</w> <w lemma="open" pos="vvz" xml:id="A02262-029-b-1610">opens</w> <pc xml:id="A02262-029-b-1620">,</pc> <w lemma="and" pos="cc" xml:id="A02262-029-b-1630">and</w> <w lemma="now" pos="av" xml:id="A02262-029-b-1640">now</w> <w lemma="loud" pos="av-c_j" xml:id="A02262-029-b-1650" reg="louder">lowder</w> <w lemma="than" pos="cs" xml:id="A02262-029-b-1660" reg="than">then</w> <w lemma="before" pos="acp-av" xml:id="A02262-029-b-1670">before</w> </l> <l n="245" xml:id="A02262-e112800"> <w lemma="cry" pos="vvd" xml:id="A02262-029-b-1680" reg="Cried">Cry'd</w> <pc xml:id="A02262-029-b-1690">,</pc> <w lemma="all" pos="d" xml:id="A02262-029-b-1700">All</w> <w lemma="be" pos="vvz" xml:id="A02262-029-b-1710">is</w> <w lemma="finish" pos="vvn" xml:id="A02262-029-b-1720" reg="finished">finisht</w> <pc xml:id="A02262-029-b-1730">;</pc> <w lemma="here" pos="av" xml:id="A02262-029-b-1740">here</w> <w lemma="my" pos="po" xml:id="A02262-029-b-1750">my</w> <w lemma="labour" pos="n1g" xml:id="A02262-029-b-1760" reg="labour's">labours</w> <w lemma="end" pos="n1" xml:id="A02262-029-b-1770">end</w> <pc xml:id="A02262-029-b-1780">:</pc> </l> <l xml:id="A02262-e112810"> <w lemma="to" pos="acp-p" xml:id="A02262-029-b-1790">To</w> <w lemma="thou" pos="pno" xml:id="A02262-029-b-1800">thee</w> <pc xml:id="A02262-029-b-1810">,</pc> <w lemma="oh" pos="uh" xml:id="A02262-029-b-1820" reg="Oh">O</w> <w lemma="heavenly" pos="j" xml:id="A02262-029-b-1830">heavenly</w> <w lemma="father" pos="n1" xml:id="A02262-029-b-1840">Father</w> <pc xml:id="A02262-029-b-1850">,</pc> <w lemma="I" pos="pns" xml:id="A02262-029-b-1860">I</w> <w lemma="commend" pos="vvb" xml:id="A02262-029-b-1870">commend</w> </l> <l xml:id="A02262-e112820"> <w lemma="my" pos="po" xml:id="A02262-029-b-1880">My</w> <w lemma="part" pos="j_vg" xml:id="A02262-029-b-1890">parting</w> <w lemma="soul" pos="n1" xml:id="A02262-029-b-1900">Soul</w> <pc xml:id="A02262-029-b-1910" unit="sentence">.</pc> <w lemma="This" pos="d" xml:id="A02262-029-b-1920">This</w> <w lemma="say" pos="vvd" xml:id="A02262-029-b-1930">said</w> <pc xml:id="A02262-029-b-1940">,</pc> <w lemma="hang" pos="vvd" xml:id="A02262-029-b-1950">hung</w> <w lemma="down" pos="acp-av" xml:id="A02262-029-b-1960">down</w> <w lemma="his" pos="po" xml:id="A02262-029-b-1970">his</w> <w lemma="head" pos="n1" xml:id="A02262-029-b-1980">head</w> <pc xml:id="A02262-029-b-1990">;</pc> </l> <l xml:id="A02262-e112830"> <w lemma="and" pos="cc" xml:id="A02262-029-b-2000">And</w> <w lemma="with" pos="acp-p" xml:id="A02262-029-b-2010">with</w> <w lemma="his" pos="po" xml:id="A02262-029-b-2020">his</w> <w lemma="word" pos="n2" xml:id="A02262-029-b-2030">words</w> <w lemma="his" pos="po" xml:id="A02262-029-b-2040">his</w> <w lemma="mix" pos="j_vn" xml:id="A02262-029-b-2050">mixed</w> <w lemma="spirit" pos="n2" xml:id="A02262-029-b-2060">Spirits</w> <w lemma="flee" pos="vvn" xml:id="A02262-029-b-2070">fled</w> <pc xml:id="A02262-029-b-2080">:</pc> </l> <l xml:id="A02262-e112840"> <w lemma="leave" pos="vvg" xml:id="A02262-029-b-2090">Leaving</w> <w lemma="his" pos="po" xml:id="A02262-029-b-2100">his</w> <w lemma="body" pos="n1" xml:id="A02262-029-b-2110">body</w> <pc xml:id="A02262-029-b-2120">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-029-b-2130">which</w> <w lemma="again" pos="av" xml:id="A02262-029-b-2140">again</w> <w lemma="must" pos="vmb" xml:id="A02262-029-b-2150">must</w> <w lemma="bleed" pos="vvi" xml:id="A02262-029-b-2160">bleed</w> <pc xml:id="A02262-029-b-2170">,</pc> </l> <l n="250" xml:id="A02262-e112850"> <w lemma="now" pos="av" xml:id="A02262-029-b-2180">Now</w> <w lemma="senseless" pos="j" xml:id="A02262-029-b-2190" reg="senseless">senselesse</w> <w lemma="of" pos="acp-p" xml:id="A02262-029-b-2200">of</w> <w lemma="the" pos="d" xml:id="A02262-029-b-2210">the</w> <w lemma="cross" pos="n1" xml:id="A02262-029-b-2220" reg="Cross">Crosse</w> <pc xml:id="A02262-029-b-2230" unit="sentence">.</pc> <w lemma="from" pos="acp-p" xml:id="A02262-029-b-2240">From</w> <w lemma="prison" pos="n1" xml:id="A02262-029-b-2250">prison</w> <w lemma="free" pos="vvn" xml:id="A02262-029-b-2260">freed</w> <pc xml:id="A02262-029-b-2270">,</pc> </l> <l xml:id="A02262-e112860"> <w lemma="those" pos="d" xml:id="A02262-029-b-2280">Those</w> <w lemma="happy" pos="j" xml:id="A02262-029-b-2290">happy</w> <w lemma="seat" pos="n2" xml:id="A02262-029-b-2300">seats</w> <w lemma="he" pos="pns" xml:id="A02262-029-b-2310">he</w> <w lemma="enjoy" pos="vvz" xml:id="A02262-029-b-2320" reg="enjoys">injoyes</w> <pc xml:id="A02262-029-b-2330">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-029-b-2340">by</w> <w lemma="God" pos="n1-nn" xml:id="A02262-029-b-2350">God</w> <w lemma="assign" pos="vvn" xml:id="A02262-029-b-2360" reg="assigned">assign'd</w> </l> <l xml:id="A02262-e112870"> <w lemma="to" pos="acp-p" xml:id="A02262-029-b-2370">To</w> <w lemma="injure" pos="j_vn" xml:id="A02262-029-b-2380" reg="injured">injur'd</w> <w lemma="virtue" pos="n1" xml:id="A02262-029-b-2390" reg="Virtue">Vertue</w> <pc xml:id="A02262-029-b-2400">,</pc> <w lemma="and" pos="cc" xml:id="A02262-029-b-2410">and</w> <w lemma="the" pos="d" xml:id="A02262-029-b-2420" reg="th'" type="contract1">th'</w> <w xml:id="A02262-029-b-2420c" type="contract2" lemma="etherial" pos="j" reg="aethereal" join="left">etheriall</w> <w lemma="mind" pos="n1" xml:id="A02262-029-b-2430" reg="Mind">Minde</w> <pc xml:id="A02262-029-b-2440" unit="sentence">.</pc> </l> <pb facs="30" n="52" xml:id="A02262-030-a"/> <l xml:id="A02262-e112880"> <w lemma="but" pos="acp-cc" xml:id="A02262-030-a-0010">But</w> <w lemma="terror" pos="n2" xml:id="A02262-030-a-0020" reg="Terrors">Terrours</w> <pc xml:id="A02262-030-a-0030">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-030-a-0040">which</w> <w lemma="with" pos="acp-p" xml:id="A02262-030-a-0050">with</w> <w lemma="nature" pos="n1" xml:id="A02262-030-a-0060">Nature</w> <w lemma="war" pos="n1" xml:id="A02262-030-a-0070">war</w> <pc xml:id="A02262-030-a-0080">,</pc> <w lemma="affright" pos="vvb" xml:id="A02262-030-a-0090">affright</w> </l> <l xml:id="A02262-e112890"> <w lemma="our" pos="po" xml:id="A02262-030-a-0100">Our</w> <w lemma="peaceless" pos="j" xml:id="A02262-030-a-0110" reg="peaceless">peacelesse</w> <w lemma="soul" pos="n2" xml:id="A02262-030-a-0120">Souls</w> <pc xml:id="A02262-030-a-0130" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-030-a-0140">The</w> <w lemma="world" pos="n1" xml:id="A02262-030-a-0150">World</w> <w lemma="have" pos="vvz" xml:id="A02262-030-a-0160">hath</w> <w lemma="lose" pos="vvn" xml:id="A02262-030-a-0170">lost</w> <w lemma="its" pos="po" xml:id="A02262-030-a-0180">its</w> <w lemma="light" pos="n1" xml:id="A02262-030-a-0190">Light</w> <pc xml:id="A02262-030-a-0200">:</pc> </l> <l n="255" xml:id="A02262-e112900"> <w lemma="heaven" pos="n1" xml:id="A02262-030-a-0210">Heaven</w> <pc xml:id="A02262-030-a-0220">,</pc> <w lemma="and" pos="cc" xml:id="A02262-030-a-0230">and</w> <w lemma="the" pos="d" xml:id="A02262-030-a-0240">the</w> <w lemma="deep" pos="n2_j" xml:id="A02262-030-a-0250">Deeps</w> <w lemma="below" pos="acp-p" xml:id="A02262-030-a-0260">below</w> <pc xml:id="A02262-030-a-0270">,</pc> <w lemma="our" pos="po" xml:id="A02262-030-a-0280">our</w> <w lemma="gild" pos="n1" xml:id="A02262-030-a-0290">Guilt</w> <w lemma="pursue" pos="vvb" xml:id="A02262-030-a-0300">pursue</w> <pc xml:id="A02262-030-a-0310">:</pc> </l> <l xml:id="A02262-e112910"> <w lemma="pale" pos="j" xml:id="A02262-030-a-0320">Pale</w> <w lemma="troop" pos="n2" xml:id="A02262-030-a-0330">troops</w> <w lemma="of" pos="acp-p" xml:id="A02262-030-a-0340">of</w> <w lemma="wander" pos="j_vg" xml:id="A02262-030-a-0350" reg="wand'ring">wandring</w> <w lemma="ghost" pos="n2" xml:id="A02262-030-a-0360">Ghosts</w> <w lemma="now" pos="av" xml:id="A02262-030-a-0370">now</w> <w lemma="hurry" pos="vvb" xml:id="A02262-030-a-0380" reg="hurry">hurrie</w> <w lemma="through" pos="acp-p" xml:id="A02262-030-a-0390">through</w> </l> <l xml:id="A02262-e112920"> <w lemma="the" pos="d" xml:id="A02262-030-a-0400">The</w> <w lemma="holy" pos="j" xml:id="A02262-030-a-0410">holy</w> <w lemma="city" pos="n1" xml:id="A02262-030-a-0420" reg="City">Citie</w> <pc xml:id="A02262-030-a-0430">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-030-a-0440">whom</w> <pc xml:id="A02262-030-a-0450">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-030-a-0460">from</w> <w lemma="her" pos="po" xml:id="A02262-030-a-0470">her</w> <w lemma="unknown" pos="j" xml:id="A02262-030-a-0480">unknown</w> </l> <l xml:id="A02262-e112930"> <w lemma="and" pos="cc" xml:id="A02262-030-a-0490">And</w> <w lemma="secret" pos="j" xml:id="A02262-030-a-0500">secret</w> <w lemma="womb" pos="n1" xml:id="A02262-030-a-0510" reg="Womb">Wombe</w> <pc xml:id="A02262-030-a-0520">,</pc> <w lemma="the" pos="d" xml:id="A02262-030-a-0530">the</w> <w lemma="tremble" pos="j_vg" xml:id="A02262-030-a-0540">trembling</w> <w lemma="earth" pos="n1" xml:id="A02262-030-a-0550">Earth</w> <w lemma="have" pos="vvz" xml:id="A02262-030-a-0560">hath</w> <w lemma="throw" pos="vvn" xml:id="A02262-030-a-0570">thrown</w> <pc xml:id="A02262-030-a-0580" unit="sentence">.</pc> </l> <l xml:id="A02262-e112940"> <w lemma="the" pos="d" xml:id="A02262-030-a-0590">The</w> <w lemma="cleave" pos="j_vg" xml:id="A02262-030-a-0600">cleaving</w> <w lemma="rock" pos="n2" xml:id="A02262-030-a-0610">Rocks</w> <w lemma="their" pos="po" xml:id="A02262-030-a-0620">their</w> <w lemma="horrid" pos="j" xml:id="A02262-030-a-0630">horrid</w> <w lemma="jaw" pos="n2" xml:id="A02262-030-a-0640" reg="jaws">jawes</w> <w lemma="display" pos="vvi" xml:id="A02262-030-a-0650">display</w> <pc xml:id="A02262-030-a-0660">:</pc> </l> <l n="260" xml:id="A02262-e112950"> <w lemma="and" pos="cc" xml:id="A02262-030-a-0670">And</w> <w lemma="yawn" pos="j_vg" xml:id="A02262-030-a-0680">yawning</w> <w lemma="tomb" pos="n2" xml:id="A02262-030-a-0690" reg="Tombs">Tombes</w> <w lemma="afford" pos="vvb" xml:id="A02262-030-a-0700">afford</w> <w lemma="the" pos="d" xml:id="A02262-030-a-0710">the</w> <w lemma="dead" pos="j" xml:id="A02262-030-a-0720">dead</w> <w lemma="a" pos="d" xml:id="A02262-030-a-0730">a</w> <w lemma="way" pos="n1" xml:id="A02262-030-a-0740">way</w> </l> <l xml:id="A02262-e112960"> <w lemma="to" pos="acp-p" xml:id="A02262-030-a-0750">To</w> <w lemma="those" pos="d" xml:id="A02262-030-a-0760">those</w> <w lemma="that" pos="cs" xml:id="A02262-030-a-0770">that</w> <w lemma="live" pos="vvb" xml:id="A02262-030-a-0780">live</w> <pc xml:id="A02262-030-a-0790" unit="sentence">.</pc> <w lemma="heaven" pos="n1" xml:id="A02262-030-a-0800">Heaven</w> <w lemma="be" pos="vvz" xml:id="A02262-030-a-0810">is</w> <w lemma="the" pos="d" xml:id="A02262-030-a-0820">the</w> <w lemma="general" pos="n1" xml:id="A02262-030-a-0830" reg="general">generall</w> </l> <l xml:id="A02262-e112970"> <w lemma="and" pos="cc" xml:id="A02262-030-a-0840">And</w> <w lemma="undistinguished" pos="j" xml:id="A02262-030-a-0850" reg="undistinguished">undistinguisht</w> <w lemma="sepulchre" pos="n1" xml:id="A02262-030-a-0860" reg="Sepulchre">Sepulcher</w> <w lemma="to" pos="acp-p" xml:id="A02262-030-a-0870">to</w> <w lemma="all" pos="d" xml:id="A02262-030-a-0880">all</w> <pc xml:id="A02262-030-a-0890" unit="sentence">.</pc> </l> <l xml:id="A02262-e112980"> <w lemma="old" pos="j" xml:id="A02262-030-a-0900">Old</w> <w lemma="chaos" pos="n1" xml:id="A02262-030-a-0910">Chaos</w> <w lemma="now" pos="av" xml:id="A02262-030-a-0920">now</w> <w lemma="return" pos="n2" xml:id="A02262-030-a-0930" reg="returns">returnes</w> <pc xml:id="A02262-030-a-0940" unit="sentence">.</pc> <w lemma="ambitious" pos="j" xml:id="A02262-030-a-0950">Ambitious</w> <w lemma="night" pos="n1" xml:id="A02262-030-a-0960">Night</w> </l> <l xml:id="A02262-e112990"> <w lemma="impatient" pos="j" xml:id="A02262-030-a-0970">Impatient</w> <w lemma="of" pos="acp-p" xml:id="A02262-030-a-0980">of</w> <w lemma="alternate" pos="j" xml:id="A02262-030-a-0990">alternate</w> <w lemma="rule" pos="n1" xml:id="A02262-030-a-1000">Rule</w> <pc xml:id="A02262-030-a-1010">,</pc> <w lemma="or" pos="cc" xml:id="A02262-030-a-1020">or</w> <w lemma="right" pos="j" xml:id="A02262-030-a-1030">Right</w> <pc xml:id="A02262-030-a-1040">,</pc> </l> <l n="265" xml:id="A02262-e113000"> <w lemma="such" pos="d" xml:id="A02262-030-a-1050">Such</w> <w lemma="as" pos="acp-cs" xml:id="A02262-030-a-1060">as</w> <w lemma="before" pos="acp-p" xml:id="A02262-030-a-1070">before</w> <w lemma="the" pos="d" xml:id="A02262-030-a-1080">the</w> <w lemma="day" pos="n1g" xml:id="A02262-030-a-1090" reg="day's">Dayes</w> <w lemma="etherial" pos="j" xml:id="A02262-030-a-1100" reg="etherial">etheriall</w> <w lemma="birth" pos="n1" xml:id="A02262-030-a-1110">birth</w> <pc xml:id="A02262-030-a-1120">,</pc> </l> <l xml:id="A02262-e113010"> <w lemma="with" pos="acp-p" xml:id="A02262-030-a-1130">With</w> <w lemma="her" pos="po" xml:id="A02262-030-a-1140">her</w> <w lemma="own" pos="d" xml:id="A02262-030-a-1150">own</w> <w lemma="shady" pos="j" xml:id="A02262-030-a-1160">shady</w> <w lemma="people" pos="n1" xml:id="A02262-030-a-1170">People</w> <w lemma="fill" pos="vvz" xml:id="A02262-030-a-1180">fills</w> <w lemma="the" pos="d" xml:id="A02262-030-a-1190">the</w> <w lemma="earth" pos="n1" xml:id="A02262-030-a-1200">Earth</w> <pc xml:id="A02262-030-a-1210" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e113020" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-030-a-1220" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-030-a-1230" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e113030"> <w lemma="how" pos="crq-q" xml:id="A02262-030-a-1240">How</w> <w lemma="do" pos="vvd" xml:id="A02262-030-a-1250">did</w> <w lemma="the" pos="d" xml:id="A02262-030-a-1260">the</w> <w lemma="many-minded" pos="j" xml:id="A02262-030-a-1270">many-minded</w> <w lemma="people" pos="n1" xml:id="A02262-030-a-1280">People</w> <w lemma="look" pos="vvb" xml:id="A02262-030-a-1290">look</w> </l> <l xml:id="A02262-e113040"> <w lemma="at" pos="acp-p" xml:id="A02262-030-a-1300">At</w> <w lemma="these" pos="d" xml:id="A02262-030-a-1310">these</w> <w lemma="portent" pos="n2" xml:id="A02262-030-a-1320">Portents</w> <pc xml:id="A02262-030-a-1330">?</pc> <w lemma="with" pos="acp-p" xml:id="A02262-030-a-1340">with</w> <w lemma="what" pos="crq-q" xml:id="A02262-030-a-1350">what</w> <w lemma="affection" pos="n1" xml:id="A02262-030-a-1360">affection</w> <w lemma="strike" pos="vvn" xml:id="A02262-030-a-1370" reg="struck">strook</w> <pc xml:id="A02262-030-a-1380" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e113050" who="A02262-2_nuntius"> <speaker> <w lemma="ii" pos="crd" xml:id="A02262-030-a-1390">II.</w> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-030-a-1400" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-030-a-1410" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e113060"> <w lemma="the" pos="d" xml:id="A02262-030-a-1420">The</w> <w lemma="lamentation" pos="n2" xml:id="A02262-030-a-1430">Lamentations</w> <pc xml:id="A02262-030-a-1440">,</pc> <w lemma="mix" pos="vvn" xml:id="A02262-030-a-1450">mixed</w> <w lemma="with" pos="acp-p" xml:id="A02262-030-a-1460">with</w> <w lemma="the" pos="d" xml:id="A02262-030-a-1470">the</w> <w lemma="cry" pos="n2" xml:id="A02262-030-a-1480">cries</w> </l> <l n="270" xml:id="A02262-e113070"> <w lemma="of" pos="acp-p" xml:id="A02262-030-a-1490">Of</w> <w lemma="weep" pos="j_vg" xml:id="A02262-030-a-1500">weeping</w> <w lemma="woman" pos="n2" xml:id="A02262-030-a-1510">Women</w> <pc xml:id="A02262-030-a-1520">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-030-a-1530">in</w> <w lemma="lowed" pos="j" xml:id="A02262-030-a-1540" reg="lowed">low'd</w> <w lemma="volley" pos="n2" xml:id="A02262-030-a-1550" reg="Volleys">Vollies</w> <w lemma="rise" pos="vvi" xml:id="A02262-030-a-1560">rise</w> <pc xml:id="A02262-030-a-1570" unit="sentence">.</pc> </l> <l xml:id="A02262-e113080"> <w lemma="those" pos="d" xml:id="A02262-030-a-1580">Those</w> <w lemma="who" pos="crq-r" xml:id="A02262-030-a-1590">who</w> <w lemma="have" pos="vvd" xml:id="A02262-030-a-1600">had</w> <w lemma="know" pos="vvn" xml:id="A02262-030-a-1610">known</w> <w lemma="he" pos="pno" xml:id="A02262-030-a-1620">him</w> <pc xml:id="A02262-030-a-1630">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-030-a-1640">who</w> <w lemma="his" pos="po" xml:id="A02262-030-a-1650">his</w> <w lemma="follower" pos="n2" xml:id="A02262-030-a-1660">followers</w> <w lemma="be" pos="vvd" xml:id="A02262-030-a-1670">were</w> </l> <l xml:id="A02262-e113090"> <w lemma="while" pos="n1" xml:id="A02262-030-a-1680">While</w> <w lemma="yet" pos="av" xml:id="A02262-030-a-1690">yet</w> <w lemma="he" pos="pns" xml:id="A02262-030-a-1700">he</w> <w lemma="live" pos="vvd" xml:id="A02262-030-a-1710" reg="lived">liv'd</w> <pc xml:id="A02262-030-a-1720">,</pc> <w lemma="and" pos="cc" xml:id="A02262-030-a-1730">and</w> <w lemma="do" pos="vvd" xml:id="A02262-030-a-1740">did</w> <w lemma="in" pos="acp-p" xml:id="A02262-030-a-1750">in</w> <w lemma="death" pos="n1" xml:id="A02262-030-a-1760">death</w> <w lemma="adhere" pos="vvi" xml:id="A02262-030-a-1770">adhere</w> <pc xml:id="A02262-030-a-1780">,</pc> </l> <l xml:id="A02262-e113100"> <w lemma="in" pos="acp-p" xml:id="A02262-030-a-1790">In</w> <w lemma="that" pos="cs" xml:id="A02262-030-a-1800">that</w> <w lemma="new" pos="j" xml:id="A02262-030-a-1810">new</w> <w lemma="night" pos="n1" xml:id="A02262-030-a-1820">Night</w> <w lemma="sigh" pos="n2" xml:id="A02262-030-a-1830">sighs</w> <w lemma="from" pos="acp-p" xml:id="A02262-030-a-1840">from</w> <w lemma="their" pos="po" xml:id="A02262-030-a-1850">their</w> <w lemma="sorrow" pos="n2" xml:id="A02262-030-a-1860" reg="sorrows">sorrowes</w> <w lemma="send" pos="vvi" xml:id="A02262-030-a-1870">send</w> <pc xml:id="A02262-030-a-1880">;</pc> </l> <l xml:id="A02262-e113110"> <w lemma="and" pos="cc" xml:id="A02262-030-a-1890">And</w> <w lemma="to" pos="acp-p" xml:id="A02262-030-a-1900">to</w> <w lemma="those" pos="d" xml:id="A02262-030-a-1910">those</w> <w lemma="heaven" pos="n2" xml:id="A02262-030-a-1920">Heavens</w> <w lemma="they" pos="pns" xml:id="A02262-030-a-1930">they</w> <w lemma="can" pos="vmd" xml:id="A02262-030-a-1940">could</w> <w lemma="not" pos="xx" xml:id="A02262-030-a-1950">not</w> <w lemma="see" pos="vvi" xml:id="A02262-030-a-1960">see</w> <pc xml:id="A02262-030-a-1970">,</pc> <w lemma="extend" pos="vvb" xml:id="A02262-030-a-1980">extend</w> </l> <pb facs="30" n="53" xml:id="A02262-030-b"/> <l n="275" xml:id="A02262-e113120"> <w lemma="their" pos="po" xml:id="A02262-030-b-0010">Their</w> <w lemma="pious" pos="j" xml:id="A02262-030-b-0020">pious</w> <w lemma="hand" pos="n2" xml:id="A02262-030-b-0030">hands</w> <pc xml:id="A02262-030-b-0040">;</pc> <w lemma="complain" pos="vvg" xml:id="A02262-030-b-0050">complaining</w> <w lemma="that" pos="cs" xml:id="A02262-030-b-0060">that</w> <w lemma="the" pos="d" xml:id="A02262-030-b-0070">the</w> <w lemma="sun" pos="n1" xml:id="A02262-030-b-0080">Sun</w> </l> <l xml:id="A02262-e113130"> <w lemma="will" pos="vmd" xml:id="A02262-030-b-0090">Would</w> <w lemma="then" pos="av" xml:id="A02262-030-b-0100">then</w> <w lemma="appear" pos="vvi" xml:id="A02262-030-b-0110" reg="appear">appeare</w> <w lemma="when" pos="crq-cs" xml:id="A02262-030-b-0120">when</w> <w lemma="this" pos="d" xml:id="A02262-030-b-0130">this</w> <w lemma="be" pos="vvd" xml:id="A02262-030-b-0140">was</w> <w lemma="to" pos="acp-cs" xml:id="A02262-030-b-0150">to</w> <w lemma="be" pos="vvi" xml:id="A02262-030-b-0160">be</w> <w lemma="do" pos="vvn" xml:id="A02262-030-b-0170">done</w> <pc xml:id="A02262-030-b-0180" unit="sentence">.</pc> </l> <l xml:id="A02262-e113140"> <w lemma="the" pos="d" xml:id="A02262-030-b-0190">The</w> <w lemma="safety" pos="n1" xml:id="A02262-030-b-0200">safety</w> <w lemma="of" pos="acp-p" xml:id="A02262-030-b-0210">of</w> <w lemma="their" pos="po" xml:id="A02262-030-b-0220">their</w> <w lemma="life" pos="n2" xml:id="A02262-030-b-0230">lives</w> <w lemma="the" pos="d" xml:id="A02262-030-b-0240">the</w> <w lemma="vulgar" pos="j" xml:id="A02262-030-b-0250">Vulgar</w> <w lemma="dread" pos="n1" xml:id="A02262-030-b-0260">dread</w> <pc xml:id="A02262-030-b-0270">:</pc> </l> <l xml:id="A02262-e113150"> <w lemma="some" pos="d" xml:id="A02262-030-b-0280">Some</w> <w lemma="for" pos="acp-cs" xml:id="A02262-030-b-0290">for</w> <w lemma="themselves" pos="px" xml:id="A02262-030-b-0300">themselves</w> <w lemma="lament" pos="vvi" xml:id="A02262-030-b-0310">lament</w> <pc xml:id="A02262-030-b-0320">,</pc> <w lemma="some" pos="d" xml:id="A02262-030-b-0330">some</w> <w lemma="for" pos="acp-p" xml:id="A02262-030-b-0340">for</w> <w lemma="the" pos="d" xml:id="A02262-030-b-0350">the</w> <w lemma="dead" pos="j" xml:id="A02262-030-b-0360">dead</w> <pc xml:id="A02262-030-b-0370">;</pc> </l> <l xml:id="A02262-e113160"> <w lemma="other" pos="pi2_d" xml:id="A02262-030-b-0380">Others</w> <w lemma="the" pos="d" xml:id="A02262-030-b-0390">the</w> <w lemma="ruin" pos="n1" xml:id="A02262-030-b-0400" reg="ruin">ruine</w> <w lemma="of" pos="acp-p" xml:id="A02262-030-b-0410">of</w> <w lemma="the" pos="d" xml:id="A02262-030-b-0420">the</w> <w lemma="world" pos="n1" xml:id="A02262-030-b-0430">world</w> <w lemma="bewail" pos="vvi" xml:id="A02262-030-b-0440" reg="bewail">bewaile</w> <pc xml:id="A02262-030-b-0450" unit="sentence">.</pc> </l> <l n="280" xml:id="A02262-e113170"> <w lemma="their" pos="po" xml:id="A02262-030-b-0460">Their</w> <w lemma="courage" pos="n2" xml:id="A02262-030-b-0470">Courages</w> <w lemma="the" pos="d" xml:id="A02262-030-b-0480">the</w> <w lemma="cruel" pos="j" xml:id="A02262-030-b-0490">cruel</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-030-b-0500" reg="Romans">Romanes</w> <w lemma="fail" pos="vvb" xml:id="A02262-030-b-0510" reg="fail">faile</w> <pc xml:id="A02262-030-b-0520">:</pc> </l> <l xml:id="A02262-e113180"> <w lemma="those" pos="d" xml:id="A02262-030-b-0530">Those</w> <w lemma="hand" pos="n2" xml:id="A02262-030-b-0540">hands</w> <pc xml:id="A02262-030-b-0550">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-030-b-0560">which</w> <w lemma="know" pos="vvd" xml:id="A02262-030-b-0570">knew</w> <w lemma="no" pos="d-x" xml:id="A02262-030-b-0580">no</w> <w lemma="peace" pos="n1" xml:id="A02262-030-b-0590">peace</w> <pc xml:id="A02262-030-b-0600">,</pc> <w lemma="now" pos="av" xml:id="A02262-030-b-0610">now</w> <w lemma="lazy" pos="j" xml:id="A02262-030-b-0620" reg="lazy">lazie</w> <w lemma="grow" pos="vvd" xml:id="A02262-030-b-0630">grew</w> <pc xml:id="A02262-030-b-0640">;</pc> </l> <l xml:id="A02262-e113190"> <w lemma="and" pos="cc" xml:id="A02262-030-b-0650">And</w> <w lemma="conquer" pos="j_vg" xml:id="A02262-030-b-0660">conquering</w> <w lemma="fear" pos="n1" xml:id="A02262-030-b-0670" reg="Fear">Feare</w> <w lemma="to" pos="acp-p" xml:id="A02262-030-b-0680">to</w> <w lemma="earth" pos="n1" xml:id="A02262-030-b-0690">earth</w> <w lemma="their" pos="po" xml:id="A02262-030-b-0700">their</w> <w lemma="weapon" pos="n2" xml:id="A02262-030-b-0710">weapons</w> <w lemma="throw" pos="vvd" xml:id="A02262-030-b-0720">threw</w> <pc xml:id="A02262-030-b-0730" unit="sentence">.</pc> </l> <l xml:id="A02262-e113200"> <w lemma="the" pos="d" xml:id="A02262-030-b-0740" reg="th'" type="contract1">Th'</w> <w xml:id="A02262-030-b-0740c" type="contract2" lemma="amaze" pos="j_vn" reg="amazed" join="left">amaz'd</w> <w lemma="centurion" pos="n1" xml:id="A02262-030-b-0750">Centurion</w> <w lemma="with" pos="acp-p" xml:id="A02262-030-b-0760">with</w> <w lemma="our" pos="po" xml:id="A02262-030-b-0770">our</w> <w lemma="thought" pos="n2" xml:id="A02262-030-b-0780">thoughts</w> <w lemma="comply" pos="vvn" xml:id="A02262-030-b-0790" reg="complied">compli'd</w> <pc xml:id="A02262-030-b-0800">;</pc> </l> <l xml:id="A02262-e113210"> <w lemma="and" pos="cc" xml:id="A02262-030-b-0810">And</w> <w lemma="swear" pos="vvd" xml:id="A02262-030-b-0820">swore</w> <w lemma="the" pos="d" xml:id="A02262-030-b-0830">the</w> <w lemma="Heros" pos="n1-nn" xml:id="A02262-030-b-0840">Heros</w> <w lemma="most" pos="av-s_d" xml:id="A02262-030-b-0850">most</w> <w lemma="unjust" pos="av_j" xml:id="A02262-030-b-0860">unjustly</w> <w lemma="die" pos="vvd" xml:id="A02262-030-b-0870" reg="died">dy'd</w> <pc xml:id="A02262-030-b-0880">:</pc> </l> <l n="285" xml:id="A02262-e113220"> <w lemma="who" pos="crq-rg" xml:id="A02262-030-b-0890">Whose</w> <w lemma="punishment" pos="n1" xml:id="A02262-030-b-0900">punishment</w> <w lemma="the" pos="d" xml:id="A02262-030-b-0910">the</w> <w lemma="earth" pos="n1" xml:id="A02262-030-b-0920">Earth</w> <w lemma="can" pos="vmd" xml:id="A02262-030-b-0930">could</w> <w lemma="hardly" pos="av" xml:id="A02262-030-b-0940">hardly</w> <w lemma="brook" pos="vvi" xml:id="A02262-030-b-0950">brook</w> <pc xml:id="A02262-030-b-0960">,</pc> </l> <l xml:id="A02262-e113230"> <w lemma="but" pos="acp-cc" xml:id="A02262-030-b-0970">But</w> <w lemma="groan" pos="vvg" xml:id="A02262-030-b-0980">groaning</w> <pc xml:id="A02262-030-b-0990">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-030-b-1000">with</w> <w lemma="a" pos="d" xml:id="A02262-030-b-1010">a</w> <w lemma="horrid" pos="j" xml:id="A02262-030-b-1020">horrid</w> <w lemma="motion" pos="n1" xml:id="A02262-030-b-1030">motion</w> <w lemma="shake" pos="vvd" xml:id="A02262-030-b-1040">shook</w> <pc xml:id="A02262-030-b-1050" unit="sentence">.</pc> </l> <l xml:id="A02262-e113240"> <w lemma="confirm" pos="j_vn" xml:id="A02262-030-b-1060">Confirmed</w> <w lemma="by" pos="acp-p" xml:id="A02262-030-b-1070">by</w> <w lemma="the" pos="d" xml:id="A02262-030-b-1080">the</w> <w lemma="day" pos="n1g" xml:id="A02262-030-b-1090" reg="day's">Dayes</w> <w lemma="prodigious" pos="j" xml:id="A02262-030-b-1100">prodigious</w> <w lemma="flight" pos="n1" xml:id="A02262-030-b-1110">flight</w> </l> <l xml:id="A02262-e113250"> <w lemma="to" pos="acp-cs" xml:id="A02262-030-b-1120">To</w> <w lemma="be" pos="vvi" xml:id="A02262-030-b-1130">be</w> <w lemma="a" pos="d" xml:id="A02262-030-b-1140">a</w> <w lemma="beam" pos="n1" xml:id="A02262-030-b-1150" reg="beam">beame</w> <w lemma="of" pos="acp-p" xml:id="A02262-030-b-1160">of</w> <w lemma="the" pos="d" xml:id="A02262-030-b-1170">the</w> <w lemma="celestial" pos="j" xml:id="A02262-030-b-1180" reg="celestial">celestiall</w> <w lemma="light" pos="n1" xml:id="A02262-030-b-1190">Light</w> <pc xml:id="A02262-030-b-1200">:</pc> </l> <l xml:id="A02262-e113260"> <w lemma="and" pos="cc" xml:id="A02262-030-b-1210">And</w> <w lemma="so" pos="av" xml:id="A02262-030-b-1220">so</w> <w lemma="the" pos="d" xml:id="A02262-030-b-1230">the</w> <w lemma="mourn" pos="j_vg" xml:id="A02262-030-b-1240">mourning</w> <w lemma="heaven" pos="n2" xml:id="A02262-030-b-1250">Heavens</w> <w lemma="invert" pos="vvn" xml:id="A02262-030-b-1260">inverted</w> <w lemma="face" pos="n1" xml:id="A02262-030-b-1270">face</w> <pc xml:id="A02262-030-b-1280">,</pc> </l> <l n="290" xml:id="A02262-e113270"> <w lemma="show" pos="vvz" xml:id="A02262-030-b-1290" reg="Shows">Showes</w> <w lemma="to" pos="acp-p" xml:id="A02262-030-b-1300">to</w> <w lemma="the" pos="d" xml:id="A02262-030-b-1310">the</w> <w lemma="under" pos="acp-p" xml:id="A02262-030-b-1320" reg="Under">Vnder</w> <w lemma="world" pos="n1" xml:id="A02262-030-b-1330">world</w> <w lemma="his" pos="po" xml:id="A02262-030-b-1340">his</w> <w lemma="heavenly" pos="j" xml:id="A02262-030-b-1350">Heavenly</w> <w lemma="race" pos="n1" xml:id="A02262-030-b-1360">Race</w> <pc xml:id="A02262-030-b-1370" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e113280" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-030-b-1380" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-030-b-1390" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e113290"> <w lemma="why" pos="crq-q" xml:id="A02262-030-b-1400">Why</w> <w lemma="flock" pos="vvb" xml:id="A02262-030-b-1410">flock</w> <w lemma="the" pos="d" xml:id="A02262-030-b-1420">the</w> <w lemma="people" pos="n1" xml:id="A02262-030-b-1430">People</w> <w lemma="to" pos="acp-p" xml:id="A02262-030-b-1440">to</w> <w lemma="the" pos="d" xml:id="A02262-030-b-1450">the</w> <w lemma="temple" pos="n1" xml:id="A02262-030-b-1460">Temple</w> <w lemma="thus" pos="av" xml:id="A02262-030-b-1470">thus</w> <pc xml:id="A02262-030-b-1480" unit="sentence">?</pc> </l> <l xml:id="A02262-e113300"> <w lemma="no" pos="d-x" xml:id="A02262-030-b-1490">No</w> <w lemma="cause" pos="n1" xml:id="A02262-030-b-1500">cause</w> <pc xml:id="A02262-030-b-1510">,</pc> <w lemma="except" pos="vvg" xml:id="A02262-030-b-1520">excepting</w> <w lemma="piety" pos="n1" xml:id="A02262-030-b-1530">piety</w> <pc xml:id="A02262-030-b-1540">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-030-b-1550">in</w> <w lemma="we" pos="pno" xml:id="A02262-030-b-1560">us</w> </l> <l xml:id="A02262-e113310"> <w lemma="can" pos="vmb" xml:id="A02262-030-b-1570">Can</w> <w lemma="want" pos="vvi" xml:id="A02262-030-b-1580">want</w> <w lemma="belief" pos="n1" xml:id="A02262-030-b-1590">belief</w> <pc xml:id="A02262-030-b-1600" unit="sentence">.</pc> <w lemma="hope" pos="vvb" xml:id="A02262-030-b-1610">Hope</w> <w lemma="they" pos="pns" xml:id="A02262-030-b-1620">they</w> <w lemma="to" pos="acp-cs" xml:id="A02262-030-b-1630">to</w> <w lemma="satisfy" pos="vvi" xml:id="A02262-030-b-1640" reg="satisfy">satisfie</w> </l> <l xml:id="A02262-e113320"> <w lemma="with" pos="acp-p" xml:id="A02262-030-b-1650">With</w> <w lemma="sacrifice" pos="n1" xml:id="A02262-030-b-1660">Sacrifice</w> <w lemma="the" pos="d" xml:id="A02262-030-b-1670">the</w> <w lemma="wrath" pos="n1" xml:id="A02262-030-b-1680">Wrath</w> <w lemma="of" pos="acp-p" xml:id="A02262-030-b-1690">of</w> <w lemma="the" pos="d" xml:id="A02262-030-b-1700">the</w> <w lemma="most" pos="av-s_d" xml:id="A02262-030-b-1710">most</w> <w lemma="high" pos="j" xml:id="A02262-030-b-1720">High</w> <pc xml:id="A02262-030-b-1730" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e113330" who="A02262-2_nuntius"> <speaker> <w lemma="ii" pos="crd" xml:id="A02262-030-b-1740">II.</w> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-030-b-1750" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-030-b-1760" unit="sentence">.</pc> </speaker> <l n="295" xml:id="A02262-e113340"> <w lemma="new" pos="j" xml:id="A02262-030-b-1770">New</w> <w lemma="prodigy" pos="n2" xml:id="A02262-030-b-1780">prodigies</w> <pc xml:id="A02262-030-b-1790">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-030-b-1800">as</w> <w lemma="horrid" pos="j" xml:id="A02262-030-b-1810">horrid</w> <pc xml:id="A02262-030-b-1820">,</pc> <w lemma="thither" pos="av" xml:id="A02262-030-b-1830">thither</w> <w lemma="hale" pos="vvb" xml:id="A02262-030-b-1840">hale</w> </l> <l xml:id="A02262-e113350"> <w lemma="the" pos="d" xml:id="A02262-030-b-1850" reg="th'" type="contract1">Th'</w> <w xml:id="A02262-030-b-1850c" type="contract2" lemma="astonish" pos="j_vn" reg="astonished" join="left">astonisht</w> <w lemma="multitude" pos="n1" xml:id="A02262-030-b-1860">Multitude</w> <pc xml:id="A02262-030-b-1870" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-030-b-1880">The</w> <w lemma="temple" pos="n1g" xml:id="A02262-030-b-1890" reg="Temple's">Temples</w> <w lemma="vale" pos="n1" xml:id="A02262-030-b-1900">Vale</w> </l> <pb facs="31" n="54" xml:id="A02262-031-a"/> <l xml:id="A02262-e113360"> <w lemma="that" pos="cs" xml:id="A02262-031-a-0010">That</w> <w lemma="hang" pos="vvd" xml:id="A02262-031-a-0020">hung</w> <w lemma="on" pos="acp-av" xml:id="A02262-031-a-0030">on</w> <w lemma="guild" pos="vvn" xml:id="A02262-031-a-0040">guilded</w> <w lemma="beam" pos="n2" xml:id="A02262-031-a-0050" reg="Beams">Beames</w> <w lemma="in" pos="acp-p" xml:id="A02262-031-a-0060">in</w> <w lemma="purple" pos="j" xml:id="A02262-031-a-0070">purple</w> <w lemma="die" pos="vvd" xml:id="A02262-031-a-0080" reg="died">dy'd</w> <pc xml:id="A02262-031-a-0090">,</pc> </l> <l xml:id="A02262-e113370"> <w lemma="asunder" pos="av" xml:id="A02262-031-a-0100">Asunder</w> <w lemma="rend" pos="vvn" xml:id="A02262-031-a-0110">rent</w> <pc xml:id="A02262-031-a-0120">,</pc> <w lemma="and" pos="cc" xml:id="A02262-031-a-0130">and</w> <w lemma="fall" pos="vvd" xml:id="A02262-031-a-0140">fell</w> <w lemma="on" pos="acp-p" xml:id="A02262-031-a-0150">on</w> <w lemma="either" pos="d" xml:id="A02262-031-a-0160">either</w> <w lemma="side" pos="n1" xml:id="A02262-031-a-0170">side</w> <pc xml:id="A02262-031-a-0180" unit="sentence">.</pc> </l> <l xml:id="A02262-e113380"> <w lemma="the" pos="d" xml:id="A02262-031-a-0190">The</w> <w lemma="trust" pos="n1" xml:id="A02262-031-a-0200">trust</w> <w lemma="of" pos="acp-p" xml:id="A02262-031-a-0210">of</w> <w lemma="what" pos="crq-r" xml:id="A02262-031-a-0220">what</w> <w lemma="be" pos="vvd" xml:id="A02262-031-a-0230">was</w> <w lemma="sacred" pos="j" xml:id="A02262-031-a-0240">sacred</w> <w lemma="be" pos="vvz" xml:id="A02262-031-a-0250">is</w> <w lemma="betray" pos="vvn" xml:id="A02262-031-a-0260" reg="betrayed">betray'd</w> <pc xml:id="A02262-031-a-0270">;</pc> </l> <l n="300" xml:id="A02262-e113390"> <w lemma="and" pos="cc" xml:id="A02262-031-a-0280">And</w> <w lemma="all" pos="d" xml:id="A02262-031-a-0290">all</w> <w lemma="the" pos="d" xml:id="A02262-031-a-0300">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="A02262-031-a-0310">Hebrew</w> <w lemma="mystery" pos="n2" xml:id="A02262-031-a-0320">Mysteries</w> <w lemma="display" pos="vvd" xml:id="A02262-031-a-0330" reg="displayed">display'd</w> <pc xml:id="A02262-031-a-0340" unit="sentence">.</pc> </l> <l xml:id="A02262-e113400"> <w lemma="that" pos="cs" xml:id="A02262-031-a-0350">That</w> <w lemma="fatal" pos="j" xml:id="A02262-031-a-0360" reg="fatal">fatall</w> <w lemma="ark" pos="n1" xml:id="A02262-031-a-0370">Ark</w> <pc xml:id="A02262-031-a-0380">,</pc> <w lemma="so" pos="av" xml:id="A02262-031-a-0390">so</w> <w lemma="terrible" pos="j" xml:id="A02262-031-a-0400">terrible</w> <w lemma="of" pos="acp-p" xml:id="A02262-031-a-0410">of</w> <w lemma="old" pos="j" xml:id="A02262-031-a-0420">old</w> </l> <l xml:id="A02262-e113410"> <w lemma="to" pos="acp-p" xml:id="A02262-031-a-0430">To</w> <w lemma="our" pos="po" xml:id="A02262-031-a-0440">our</w> <w lemma="pale" pos="j" xml:id="A02262-031-a-0450">pale</w> <w lemma="foe" pos="n2" xml:id="A02262-031-a-0460">foes</w> <pc xml:id="A02262-031-a-0470">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-031-a-0480">which</w> <w lemma="cherubin" pos="n2" xml:id="A02262-031-a-0490">Cherubins</w> <w lemma="of" pos="acp-p" xml:id="A02262-031-a-0500">of</w> <w lemma="gold" pos="n1" xml:id="A02262-031-a-0510">Gold</w> </l> <l xml:id="A02262-e113420"> <w lemma="veil" pos="vvn" xml:id="A02262-031-a-0520" reg="Veiled">Veil'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-031-a-0530">with</w> <w lemma="their" pos="po" xml:id="A02262-031-a-0540">their</w> <w lemma="hover" pos="j_vg" xml:id="A02262-031-a-0550">hovering</w> <w lemma="wing" pos="n2" xml:id="A02262-031-a-0560">wings</w> <pc xml:id="A02262-031-a-0570">;</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-031-a-0580">whose</w> <w lemma="closure" pos="n1" xml:id="A02262-031-a-0590">closure</w> <w lemma="hold" pos="vvd" xml:id="A02262-031-a-0600">held</w> </l> <l xml:id="A02262-e113430"> <w lemma="those" pos="d" xml:id="A02262-031-a-0610">Those</w> <w lemma="two-leaved" pos="j" xml:id="A02262-031-a-0620" reg="two-leaved">two-leav'd</w> <w lemma="table" pos="n2" xml:id="A02262-031-a-0630">Tables</w> <pc xml:id="A02262-031-a-0640">,</pc> <w lemma="wherein" pos="crq-cs" xml:id="A02262-031-a-0650">wherein</w> <w lemma="god" pos="n1-nn" xml:id="A02262-031-a-0660">God</w> <w lemma="reveal" pos="vvd" xml:id="A02262-031-a-0670" reg="revealed">reveal'd</w> </l> <l n="305" xml:id="A02262-e113440"> <w lemma="his" pos="po" xml:id="A02262-031-a-0680">His</w> <w lemma="sacred" pos="j" xml:id="A02262-031-a-0690">sacred</w> <w lemma="law" pos="n2" xml:id="A02262-031-a-0700" reg="Laws">Lawes</w> <pc xml:id="A02262-031-a-0710">;</pc> <w lemma="that" pos="cs" xml:id="A02262-031-a-0720">That</w> <w lemma="food" pos="n1" xml:id="A02262-031-a-0730">Food</w> <w lemma="which" pos="crq-r" xml:id="A02262-031-a-0740">which</w> <w lemma="by" pos="acp-p" xml:id="A02262-031-a-0750">by</w> <w lemma="a" pos="d" xml:id="A02262-031-a-0760">a</w> <w lemma="new" pos="j" xml:id="A02262-031-a-0770">new</w> </l> <l xml:id="A02262-e113450"> <w lemma="example" pos="n1" xml:id="A02262-031-a-0780">Example</w> <w lemma="fall" pos="vvd" xml:id="A02262-031-a-0790">fell</w> <w lemma="from" pos="acp-p" xml:id="A02262-031-a-0800">from</w> <w lemma="heaven" pos="n1" xml:id="A02262-031-a-0810">Heaven</w> <w lemma="in" pos="acp-p" xml:id="A02262-031-a-0820">in</w> <w lemma="fruitful" pos="j" xml:id="A02262-031-a-0830" reg="fruitful">fruitfull</w> <w lemma="dew" pos="n1" xml:id="A02262-031-a-0840">Dew</w> </l> <l xml:id="A02262-e113460"> <w lemma="about" pos="acp-p" xml:id="A02262-031-a-0850">About</w> <w lemma="our" pos="po" xml:id="A02262-031-a-0860">our</w> <w lemma="tent" pos="n2" xml:id="A02262-031-a-0870">Tents</w> <pc xml:id="A02262-031-a-0880">,</pc> <w lemma="and" pos="cc" xml:id="A02262-031-a-0890">and</w> <w lemma="tacit" pos="av_j" xml:id="A02262-031-a-0900" reg="tacitly">tacidly</w> <w lemma="express" pos="vvn" xml:id="A02262-031-a-0910" reg="expressed">exprest</w> </l> <l xml:id="A02262-e113470"> <w lemma="by" pos="acp-p" xml:id="A02262-031-a-0920">By</w> <w lemma="intermit" pos="vvn" xml:id="A02262-031-a-0930">intermitted</w> <w lemma="shower" pos="n2" xml:id="A02262-031-a-0940" reg="showers">showres</w> <w lemma="the" pos="d" xml:id="A02262-031-a-0950">the</w> <w lemma="seven" pos="ord" xml:id="A02262-031-a-0960">seventh</w> <w lemma="day" pos="n1g" xml:id="A02262-031-a-0970" reg="day's">Dayes</w> <w lemma="rest" pos="n1" xml:id="A02262-031-a-0980">rest</w> <pc xml:id="A02262-031-a-0990">;</pc> </l> <l xml:id="A02262-e113480"> <w lemma="the" pos="d" xml:id="A02262-031-a-1000">The</w> <w lemma="rod" pos="n1" xml:id="A02262-031-a-1010">Rod</w> <w lemma="with" pos="acp-p" xml:id="A02262-031-a-1020">with</w> <w lemma="never" pos="av-x" xml:id="A02262-031-a-1030">never</w> <w lemma="die" pos="j_vg" xml:id="A02262-031-a-1040">dying</w> <w lemma="blossom" pos="n2" xml:id="A02262-031-a-1050">blossoms</w> <w lemma="spread" pos="vvn" xml:id="A02262-031-a-1060">spread</w> <pc xml:id="A02262-031-a-1070">;</pc> </l> <l n="310" xml:id="A02262-e113490"> <w lemma="which" pos="crq-r" xml:id="A02262-031-a-1080">Which</w> <w lemma="with" pos="acp-p" xml:id="A02262-031-a-1090">with</w> <w lemma="a" pos="d" xml:id="A02262-031-a-1100">a</w> <w lemma="Mitre" pos="n1" xml:id="A02262-031-a-1110" reg="Mitre">Miter</w> <w lemma="honour" pos="n1" xml:id="A02262-031-a-1120">honour</w> <w lemma="Aaron" pos="n1g-nn" xml:id="A02262-031-a-1130" reg="Aaron's">Aarons</w> <w lemma="head" pos="n1" xml:id="A02262-031-a-1140">Head</w> <pc xml:id="A02262-031-a-1150">:</pc> </l> <l xml:id="A02262-e113500"> <w lemma="these" pos="d" xml:id="A02262-031-a-1160">These</w> <pc xml:id="A02262-031-a-1170">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-031-a-1180">with</w> <w lemma="the" pos="d" xml:id="A02262-031-a-1190" type="contract1" reg="th'">th'</w> <w xml:id="A02262-031-a-1190c" type="contract2" lemma="old" pos="j" reg="old" join="left">old</w> <w lemma="temple" pos="n1" xml:id="A02262-031-a-1200">Temple</w> <w lemma="perish" pos="vvn" xml:id="A02262-031-a-1210" reg="perished">perisht</w> <pc xml:id="A02262-031-a-1220">:</pc> <w lemma="the" pos="d" xml:id="A02262-031-a-1230" type="contract1" reg="th'">Th'</w> <w xml:id="A02262-031-a-1230c" type="contract2" lemma="eye" pos="n1" reg="eye" join="left">eye</w> <w lemma="can" pos="vmd" xml:id="A02262-031-a-1240">could</w> <w lemma="reach" pos="vvi" xml:id="A02262-031-a-1250">reach</w> </l> <l xml:id="A02262-e113510"> <w lemma="no" pos="d-x" xml:id="A02262-031-a-1260">No</w> <w lemma="object" pos="n1" xml:id="A02262-031-a-1270">object</w> <w lemma="in" pos="acp-p" xml:id="A02262-031-a-1280">in</w> <w lemma="this" pos="d" xml:id="A02262-031-a-1290">this</w> <w lemma="rupture" pos="n1" xml:id="A02262-031-a-1300">rupture</w> <pc xml:id="A02262-031-a-1310">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-031-a-1320">but</w> <w lemma="the" pos="d" xml:id="A02262-031-a-1330">the</w> <w lemma="breach" pos="n1" xml:id="A02262-031-a-1340">Breach</w> <pc xml:id="A02262-031-a-1350" unit="sentence">.</pc> </l> <l xml:id="A02262-e113520"> <w lemma="what" pos="crq-q" xml:id="A02262-031-a-1360">What</w> <w lemma="be" pos="vvd" xml:id="A02262-031-a-1370">was</w> <w lemma="from" pos="acp-p" xml:id="A02262-031-a-1380">from</w> <w lemma="former" pos="j" xml:id="A02262-031-a-1390">former</w> <w lemma="age" pos="n2" xml:id="A02262-031-a-1400">Ages</w> <w lemma="hide" pos="vvn" xml:id="A02262-031-a-1410" reg="hidden">hid</w> <pc xml:id="A02262-031-a-1420">,</pc> <w lemma="be" pos="vvz" xml:id="A02262-031-a-1430">is</w> <w lemma="show" pos="vvn" xml:id="A02262-031-a-1440">shown</w> <pc xml:id="A02262-031-a-1450">;</pc> </l> <l xml:id="A02262-e113530"> <w lemma="which" pos="crq-r" xml:id="A02262-031-a-1460">Which</w> <w lemma="strike" pos="vvd" xml:id="A02262-031-a-1470">struck</w> <w lemma="so" pos="av" xml:id="A02262-031-a-1480">so</w> <w lemma="great" pos="j" xml:id="A02262-031-a-1490">great</w> <w lemma="a" pos="d" xml:id="A02262-031-a-1500">a</w> <w lemma="reverence" pos="n1" xml:id="A02262-031-a-1510">reverence</w> <w lemma="when" pos="crq-cs" xml:id="A02262-031-a-1520">when</w> <w lemma="unknown" pos="j" xml:id="A02262-031-a-1530">unknown</w> <pc xml:id="A02262-031-a-1540" unit="sentence">.</pc> </l> <l n="315" xml:id="A02262-e113540"> <w lemma="the" pos="d" xml:id="A02262-031-a-1550">The</w> <w lemma="temple" pos="n1" xml:id="A02262-031-a-1560">Temple</w> <w lemma="shine" pos="vvz" xml:id="A02262-031-a-1570">shines</w> <w lemma="with" pos="acp-p" xml:id="A02262-031-a-1580">with</w> <w lemma="flame" pos="n2" xml:id="A02262-031-a-1590">flames</w> <pc xml:id="A02262-031-a-1600">;</pc> <w lemma="and" pos="cc" xml:id="A02262-031-a-1610">and</w> <w lemma="to" pos="acp-p" xml:id="A02262-031-a-1620">to</w> <w lemma="the" pos="d" xml:id="A02262-031-a-1630">the</w> <w lemma="sight" pos="n1" xml:id="A02262-031-a-1640">sight</w> </l> <l xml:id="A02262-e113550"> <w lemma="that" pos="cs" xml:id="A02262-031-a-1650">That</w> <w lemma="fear" pos="vvd" xml:id="A02262-031-a-1660" reg="feared">fear'd</w> <w lemma="recess" pos="n1" xml:id="A02262-031-a-1670" reg="Recess">Recesse</w> <w lemma="disclose" pos="vvn" xml:id="A02262-031-a-1680" reg="disclosed">disclos'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-031-a-1690">with</w> <w lemma="its" pos="po" xml:id="A02262-031-a-1700">its</w> <w lemma="own" pos="d" xml:id="A02262-031-a-1710">own</w> <w lemma="light" pos="n1" xml:id="A02262-031-a-1720">Light</w> <pc xml:id="A02262-031-a-1730" unit="sentence">.</pc> </l> <l xml:id="A02262-e113560"> <w lemma="either" pos="av_d" xml:id="A02262-031-a-1740">Either</w> <w lemma="religion" pos="n1" xml:id="A02262-031-a-1750">Religion</w> <w lemma="from" pos="acp-p" xml:id="A02262-031-a-1760">from</w> <w lemma="their" pos="po" xml:id="A02262-031-a-1770">their</w> <w lemma="fury" pos="n1" xml:id="A02262-031-a-1780">fury</w> <w lemma="fly" pos="vvz" xml:id="A02262-031-a-1790">flies</w> <pc xml:id="A02262-031-a-1800">,</pc> </l> <l xml:id="A02262-e113570"> <w lemma="leave" pos="vvg" xml:id="A02262-031-a-1810">Leaving</w> <w lemma="it" pos="pn" xml:id="A02262-031-a-1820">it</w> <w lemma="naked" pos="j" xml:id="A02262-031-a-1830">naked</w> <w lemma="to" pos="acp-p" xml:id="A02262-031-a-1840">to</w> <w lemma="profaner" pos="n1" xml:id="A02262-031-a-1850">profaner</w> <w lemma="eye" pos="n2" xml:id="A02262-031-a-1860">eyes</w> <pc xml:id="A02262-031-a-1870">:</pc> </l> <l xml:id="A02262-e113580"> <w lemma="or" pos="cc" xml:id="A02262-031-a-1880">Or</w> <w lemma="God" pos="n1-nn" xml:id="A02262-031-a-1890">God</w> <w lemma="do" pos="vvz" xml:id="A02262-031-a-1900">doth</w> <w lemma="this" pos="d" xml:id="A02262-031-a-1910">this</w> <w lemma="abhor" pos="j_vn" xml:id="A02262-031-a-1920">abhorred</w> <w lemma="seat" pos="n1" xml:id="A02262-031-a-1930">Seat</w> <w lemma="reject" pos="vvi" xml:id="A02262-031-a-1940">reject</w> <pc xml:id="A02262-031-a-1950">,</pc> </l> <l n="320" xml:id="A02262-e113590"> <w lemma="and" pos="cc" xml:id="A02262-031-a-1960">And</w> <w lemma="will" pos="vmb" xml:id="A02262-031-a-1970">will</w> <w lemma="his" pos="po" xml:id="A02262-031-a-1980">his</w> <w lemma="temple" pos="n1" xml:id="A02262-031-a-1990">Temple</w> <w lemma="in" pos="acp-p" xml:id="A02262-031-a-2000">in</w> <w lemma="the" pos="d" xml:id="A02262-031-a-2010">the</w> <w lemma="mind" pos="n1" xml:id="A02262-031-a-2020" reg="Mind">Minde</w> <w lemma="erect" pos="vvi" xml:id="A02262-031-a-2030">erect</w> <pc xml:id="A02262-031-a-2040" unit="sentence">.</pc> </l> </sp> <pb facs="31" n="55" xml:id="A02262-031-b"/> <sp xml:id="A02262-e113600" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-031-b-0010" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-031-b-0020" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e113610"> <w lemma="shall" pos="vmb" xml:id="A02262-031-b-0030">Shall</w> <w lemma="punishment" pos="n1" xml:id="A02262-031-b-0040">Punishment</w> <w lemma="in" pos="acp-p" xml:id="A02262-031-b-0050">in</w> <w lemma="death" pos="n1" xml:id="A02262-031-b-0060">Death</w> <w lemma="yet" pos="av" xml:id="A02262-031-b-0070">yet</w> <w lemma="find" pos="vvi" xml:id="A02262-031-b-0080" reg="find">finde</w> <w lemma="a" pos="d" xml:id="A02262-031-b-0090">an</w> <w lemma="end" pos="n1" xml:id="A02262-031-b-0100">end</w> <pc xml:id="A02262-031-b-0110" unit="sentence">?</pc> </l> <l xml:id="A02262-e113620"> <w lemma="shall" pos="vmb" xml:id="A02262-031-b-0120">Shall</w> <w lemma="his" pos="po" xml:id="A02262-031-b-0130">his</w> <w lemma="cold" pos="j" xml:id="A02262-031-b-0140">cold</w> <w lemma="corpse" pos="n1" xml:id="A02262-031-b-0150" reg="Corpse">Corps</w> <w lemma="to" pos="acp-p" xml:id="A02262-031-b-0160">to</w> <w lemma="earth" pos="n1" xml:id="A02262-031-b-0170">earth</w> <w lemma="in" pos="acp-p" xml:id="A02262-031-b-0180">in</w> <w lemma="peace" pos="n1" xml:id="A02262-031-b-0190">peace</w> <w lemma="descend" pos="vvi" xml:id="A02262-031-b-0200">descend</w> <pc xml:id="A02262-031-b-0210" unit="sentence">?</pc> </l> <l xml:id="A02262-e113630"> <w lemma="or" pos="cc" xml:id="A02262-031-b-0220">Or</w> <w lemma="naked" pos="j" xml:id="A02262-031-b-0230">naked</w> <w lemma="hang" pos="vvb" xml:id="A02262-031-b-0240">hang</w> <pc xml:id="A02262-031-b-0250">,</pc> <w lemma="and" pos="cc" xml:id="A02262-031-b-0260">and</w> <w lemma="with" pos="acp-p" xml:id="A02262-031-b-0270">with</w> <w lemma="so" pos="av" xml:id="A02262-031-b-0280">so</w> <w lemma="dire" pos="j" xml:id="A02262-031-b-0290">dire</w> <w lemma="a" pos="d" xml:id="A02262-031-b-0300">a</w> <w lemma="sight" pos="n1" xml:id="A02262-031-b-0310">sight</w> </l> <l xml:id="A02262-e113640"> <w lemma="profane" pos="j" xml:id="A02262-031-b-0320">Profane</w> <w lemma="the" pos="d" xml:id="A02262-031-b-0330">the</w> <w lemma="vesper" pos="n1" xml:id="A02262-031-b-0340" reg="Vesper">Vefper</w> <w lemma="of" pos="acp-p" xml:id="A02262-031-b-0350">of</w> <w lemma="the" pos="d" xml:id="A02262-031-b-0360">the</w> <w lemma="sacred" pos="j" xml:id="A02262-031-b-0370">sacred</w> <w lemma="night" pos="n1" xml:id="A02262-031-b-0380">Night</w> <pc xml:id="A02262-031-b-0390" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e113650" who="A02262-2_nuntius"> <speaker> <w lemma="ii" pos="crd" xml:id="A02262-031-b-0400">II.</w> <w lemma="NUNCIUS" pos="n1-nn" xml:id="A02262-031-b-0410" reg="NUNCIUS">NVNCIVS</w> <pc xml:id="A02262-031-b-0420" unit="sentence">.</pc> </speaker> <l n="325" xml:id="A02262-e113660"> <w lemma="too" pos="av" xml:id="A02262-031-b-0430">Too</w> <w lemma="late" pos="j" xml:id="A02262-031-b-0440">late</w> <w lemma="religion" pos="n1" xml:id="A02262-031-b-0450">Religion</w> <w lemma="warm" pos="vvz" xml:id="A02262-031-b-0460" reg="warms">warmes</w> <w lemma="their" pos="po" xml:id="A02262-031-b-0470">their</w> <w lemma="savage" pos="j" xml:id="A02262-031-b-0480">savage</w> <w lemma="breast" pos="n2" xml:id="A02262-031-b-0490" reg="breasts">brests</w> <pc xml:id="A02262-031-b-0500">,</pc> </l> <l xml:id="A02262-e113670"> <w lemma="lest" pos="cs" xml:id="A02262-031-b-0510">Lest</w> <w lemma="that" pos="cs" xml:id="A02262-031-b-0520">that</w> <w lemma="near" pos="j" xml:id="A02262-031-b-0530" reg="near">neare</w> <w lemma="hour" pos="n1" xml:id="A02262-031-b-0540" reg="Hour">Houre</w> <pc xml:id="A02262-031-b-0550">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-031-b-0560">which</w> <w lemma="harbinger" pos="n2" xml:id="A02262-031-b-0570" reg="harbingers">harbengers</w> <w lemma="their" pos="po" xml:id="A02262-031-b-0580">their</w> <w lemma="feast" pos="n1" xml:id="A02262-031-b-0590">Feast</w> <pc xml:id="A02262-031-b-0600">;</pc> </l> <l xml:id="A02262-e113680"> <w lemma="shall" pos="vmd" xml:id="A02262-031-b-0610">Should</w> <w lemma="take" pos="vvi" xml:id="A02262-031-b-0620">take</w> <w lemma="they" pos="pno" xml:id="A02262-031-b-0630">them</w> <w lemma="unprepared" pos="j" xml:id="A02262-031-b-0640" reg="unprepared">unprepar'd</w> <pc xml:id="A02262-031-b-0650">:</pc> <w lemma="to" pos="acp-p" xml:id="A02262-031-b-0660">to</w> <w lemma="pilat" pos="zz" xml:id="A02262-031-b-0670" reg="Pilot">Pilat</w> <w lemma="they" pos="pns" xml:id="A02262-031-b-0680">they</w> </l> <l xml:id="A02262-e113690"> <w lemma="repair" pos="vvb" xml:id="A02262-031-b-0690" reg="Repair">Repaire</w> <pc xml:id="A02262-031-b-0700">;</pc> <w lemma="entreat" pos="vvb" xml:id="A02262-031-b-0710" reg="entreat">intreat</w> <w lemma="he" pos="pno" xml:id="A02262-031-b-0720">him</w> <w lemma="that" pos="d" xml:id="A02262-031-b-0730">that</w> <w lemma="the" pos="d" xml:id="A02262-031-b-0740">the</w> <w lemma="soldier" pos="n1" xml:id="A02262-031-b-0750" reg="Soldier">Souldier</w> <w lemma="may" pos="vmb" xml:id="A02262-031-b-0760">may</w> </l> <l xml:id="A02262-e113700"> <w lemma="from" pos="acp-p" xml:id="A02262-031-b-0770">From</w> <w lemma="bloody" pos="j" xml:id="A02262-031-b-0780" reg="bloody">bloudy</w> <w lemma="cross" pos="n2" xml:id="A02262-031-b-0790">crosses</w> <w lemma="take" pos="vvb" xml:id="A02262-031-b-0800">take</w> <w lemma="their" pos="po" xml:id="A02262-031-b-0810">their</w> <w lemma="body" pos="n2" xml:id="A02262-031-b-0820">bodies</w> <w lemma="down" pos="acp-av" xml:id="A02262-031-b-0830">down</w> <pc xml:id="A02262-031-b-0840">,</pc> </l> <l n="330" xml:id="A02262-e113710"> <w lemma="before" pos="acp-cs" xml:id="A02262-031-b-0850">Before</w> <w lemma="their" pos="po" xml:id="A02262-031-b-0860">their</w> <w lemma="festival" pos="n2" xml:id="A02262-031-b-0870" reg="Festivals">Festivalls</w> <w lemma="the" pos="d" xml:id="A02262-031-b-0880">the</w> <w lemma="morning" pos="n1" xml:id="A02262-031-b-0890">Morning</w> <w lemma="crown" pos="n1" xml:id="A02262-031-b-0900">crown</w> <pc xml:id="A02262-031-b-0910">:</pc> </l> <l xml:id="A02262-e113720"> <w lemma="that" pos="cs" xml:id="A02262-031-b-0920">That</w> <w lemma="no" pos="d-x" xml:id="A02262-031-b-0930">no</w> <w lemma="uncleanness" pos="n1" xml:id="A02262-031-b-0940" reg="uncleanness">uncleannesse</w> <w lemma="may" pos="vmd" xml:id="A02262-031-b-0950">might</w> <w lemma="from" pos="acp-p" xml:id="A02262-031-b-0960">from</w> <w lemma="thence" pos="av" xml:id="A02262-031-b-0970">thence</w> <w lemma="arise" pos="vvi" xml:id="A02262-031-b-0980">arise</w> <pc xml:id="A02262-031-b-0990">;</pc> </l> <l xml:id="A02262-e113730"> <w lemma="in" pos="acp-p" xml:id="A02262-031-b-1000">In</w> <w lemma="memory" pos="n1" xml:id="A02262-031-b-1010">memory</w> <w lemma="of" pos="acp-p" xml:id="A02262-031-b-1020">of</w> <w lemma="the" pos="d" xml:id="A02262-031-b-1030">th'</w> <w lemma="egyptian" pos="j-nn" xml:id="A02262-031-b-1040" reg="Egyptian">Aegyptian</w> <w lemma="sacrifice" pos="n1" xml:id="A02262-031-b-1050">Sacrifice</w> <pc xml:id="A02262-031-b-1060" unit="sentence">.</pc> </l> <l xml:id="A02262-e113740"> <w lemma="the" pos="d" xml:id="A02262-031-b-1070">The</w> <w lemma="leg" pos="n2" xml:id="A02262-031-b-1080" reg="legs">leggs</w> <w lemma="of" pos="acp-p" xml:id="A02262-031-b-1090">of</w> <w lemma="the" pos="d" xml:id="A02262-031-b-1100">the</w> <w lemma="two" pos="crd" xml:id="A02262-031-b-1110">two</w> <w lemma="thief" pos="n2" xml:id="A02262-031-b-1120">Thieves</w> <pc xml:id="A02262-031-b-1130">,</pc> <w lemma="they" pos="pns" xml:id="A02262-031-b-1140">they</w> <w lemma="break" pos="vvd" xml:id="A02262-031-b-1150" reg="broke">brake</w> <pc xml:id="A02262-031-b-1160">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-031-b-1170">whose</w> <w lemma="breath" pos="n1" xml:id="A02262-031-b-1180">breath</w> </l> <l xml:id="A02262-e113750"> <w lemma="yet" pos="av" xml:id="A02262-031-b-1190">Yet</w> <w lemma="groan" pos="vvd" xml:id="A02262-031-b-1200" reg="groaned">groan'd</w> <w lemma="between" pos="acp-p" xml:id="A02262-031-b-1210">between</w> <w lemma="the" pos="d" xml:id="A02262-031-b-1220">the</w> <w lemma="bound" pos="n2" xml:id="A02262-031-b-1230">bounds</w> <w lemma="of" pos="acp-p" xml:id="A02262-031-b-1240">of</w> <w lemma="life" pos="n1" xml:id="A02262-031-b-1250">life</w> <w lemma="and" pos="cc" xml:id="A02262-031-b-1260">and</w> <w lemma="death" pos="n1" xml:id="A02262-031-b-1270">death</w> <pc xml:id="A02262-031-b-1280" unit="sentence">.</pc> </l> <l n="335" xml:id="A02262-e113760"> <w lemma="the" pos="d" xml:id="A02262-031-b-1290">The</w> <w lemma="crash" pos="j_vg" xml:id="A02262-031-b-1300">crashing</w> <w lemma="bone" pos="n2" xml:id="A02262-031-b-1310">bones</w> <w lemma="report" pos="vvb" xml:id="A02262-031-b-1320">report</w> <w lemma="a" pos="d" xml:id="A02262-031-b-1330">a</w> <w lemma="dreadful" pos="j" xml:id="A02262-031-b-1340" reg="dreadful">dreadfull</w> <w lemma="sound" pos="n1" xml:id="A02262-031-b-1350">sound</w> <pc xml:id="A02262-031-b-1360">;</pc> </l> <l xml:id="A02262-e113770"> <w lemma="while" pos="cs" xml:id="A02262-031-b-1370">While</w> <w lemma="both" pos="d" xml:id="A02262-031-b-1380">both</w> <w lemma="their" pos="po" xml:id="A02262-031-b-1390">their</w> <w lemma="soul" pos="n2" xml:id="A02262-031-b-1400">souls</w> <w lemma="at" pos="acp-p" xml:id="A02262-031-b-1410">at</w> <w lemma="once" pos="acp-av" xml:id="A02262-031-b-1420">once</w> <w lemma="a" pos="d" xml:id="A02262-031-b-1430">a</w> <w lemma="passage" pos="n1" xml:id="A02262-031-b-1440">passage</w> <w lemma="find" pos="vvd" xml:id="A02262-031-b-1450">found</w> <pc xml:id="A02262-031-b-1460" unit="sentence">.</pc> </l> <l xml:id="A02262-e113780"> <w lemma="nor" pos="cc-x" xml:id="A02262-031-b-1470">Nor</w> <w lemma="have" pos="vvd" xml:id="A02262-031-b-1480">had</w> <w lemma="the" pos="d" xml:id="A02262-031-b-1490">the</w> <w lemma="cohort" pos="n1" xml:id="A02262-031-b-1500">Cohort</w> <w lemma="less" pos="d-c" xml:id="A02262-031-b-1501" reg="less">lesse</w> <w lemma="to" pos="acp-p" xml:id="A02262-031-b-1510">to</w> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-031-b-1520">Jesus</w> <w lemma="do" pos="vvn" xml:id="A02262-031-b-1530">done</w> <pc xml:id="A02262-031-b-1540">,</pc> </l> <l xml:id="A02262-e113790"> <w lemma="who" pos="crq-r" xml:id="A02262-031-b-1550">Who</w> <w lemma="now" pos="av" xml:id="A02262-031-b-1560">now</w> <w lemma="the" pos="d" xml:id="A02262-031-b-1570">the</w> <w lemma="course" pos="n1" xml:id="A02262-031-b-1580">Course</w> <w lemma="prescribe" pos="vvd" xml:id="A02262-031-b-1590" reg="prescribed">prescrib'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-031-b-1600">by</w> <w lemma="fate" pos="n1" xml:id="A02262-031-b-1610">Fate</w> <w lemma="have" pos="vvd" xml:id="A02262-031-b-1620">had</w> <w lemma="run" pos="vvn" xml:id="A02262-031-b-1630" reg="run">runne</w> <pc xml:id="A02262-031-b-1640">:</pc> </l> <l xml:id="A02262-e113800"> <w lemma="but" pos="acp-cc" xml:id="A02262-031-b-1650">But</w> <w lemma="dead" pos="j" xml:id="A02262-031-b-1660">dead</w> <pc xml:id="A02262-031-b-1670">,</pc> <w lemma="deep" pos="j" xml:id="A02262-031-b-1680">deep</w> <w lemma="in" pos="acp-p" xml:id="A02262-031-b-1690">in</w> <w lemma="his" pos="po" xml:id="A02262-031-b-1700">his</w> <w lemma="side" pos="n1" xml:id="A02262-031-b-1710">side</w> <w lemma="his" pos="po" xml:id="A02262-031-b-1720">his</w> <w lemma="tremble" pos="j_vg" xml:id="A02262-031-b-1730">trembling</w> <w lemma="spear" pos="n1" xml:id="A02262-031-b-1740" reg="spear">speare</w> </l> <l n="340" xml:id="A02262-e113810"> <w lemma="a" pos="d" xml:id="A02262-031-b-1750">A</w> <w lemma="soldier" pos="n1" xml:id="A02262-031-b-1760" reg="Soldier">Souldier</w> <w lemma="strike" pos="vvd" xml:id="A02262-031-b-1770">strake</w> <pc xml:id="A02262-031-b-1780">:</pc> <w lemma="he" pos="png" xml:id="A02262-031-b-1790">his</w> <w lemma="entrail" pos="n2" xml:id="A02262-031-b-1800">entrails</w> <w lemma="bare" pos="j" xml:id="A02262-031-b-1810">bare</w> <w lemma="appear" pos="vvi" xml:id="A02262-031-b-1820" reg="appear">appeare</w> <pc xml:id="A02262-031-b-1830">;</pc> </l> <l xml:id="A02262-e113820"> <w lemma="and" pos="cc" xml:id="A02262-031-b-1840">And</w> <w lemma="from" pos="acp-p" xml:id="A02262-031-b-1850">from</w> <w lemma="that" pos="d" xml:id="A02262-031-b-1860">that</w> <w lemma="wide-mouthed" pos="j" xml:id="A02262-031-b-1870" reg="wide-mouthed">wide-mouth'd</w> <w lemma="orifice" pos="n1" xml:id="A02262-031-b-1880">Orifice</w> <pc xml:id="A02262-031-b-1890">,</pc> <w lemma="a" pos="d" xml:id="A02262-031-b-1900">a</w> <w lemma="flood" pos="n1" xml:id="A02262-031-b-1910" reg="flood">floud</w> </l> <l xml:id="A02262-e113830"> <w lemma="of" pos="acp-p" xml:id="A02262-031-b-1920">Of</w> <w lemma="water" pos="n1" xml:id="A02262-031-b-1930">water</w> <w lemma="gush" pos="vvd" xml:id="A02262-031-b-1940" reg="gushed">gusht</w> <pc xml:id="A02262-031-b-1950">,</pc> <w lemma="mix" pos="vvn" xml:id="A02262-031-b-1960" reg="mixed">mixt</w> <w lemma="with" pos="acp-p" xml:id="A02262-031-b-1970">with</w> <w lemma="a" pos="d" xml:id="A02262-031-b-1980">a</w> <w lemma="stream" pos="n1" xml:id="A02262-031-b-1990">stream</w> <w lemma="of" pos="acp-p" xml:id="A02262-031-b-2000">of</w> <w lemma="blood" pos="n1" xml:id="A02262-031-b-2010" reg="blood">bloud</w> <pc xml:id="A02262-031-b-2020" unit="sentence">.</pc> </l> <pb facs="32" n="56" xml:id="A02262-032-a"/> <l xml:id="A02262-e113840"> <w lemma="the" pos="d" xml:id="A02262-032-a-0010">The</w> <w lemma="cross" pos="n2" xml:id="A02262-032-a-0020">Crosses</w> <w lemma="now" pos="av" xml:id="A02262-032-a-0030">now</w> <w lemma="discharge" pos="vvn" xml:id="A02262-032-a-0040">discharged</w> <w lemma="of" pos="acp-p" xml:id="A02262-032-a-0050">of</w> <w lemma="their" pos="po" xml:id="A02262-032-a-0060">their</w> <w lemma="fraught" pos="n1" xml:id="A02262-032-a-0070">fraught</w> <pc xml:id="A02262-032-a-0080">,</pc> </l> <l xml:id="A02262-e113850"> <w lemma="the" pos="d" xml:id="A02262-032-a-0090">The</w> <w lemma="people" pos="n1" xml:id="A02262-032-a-0100">People</w> <w lemma="flee" pos="vvd" xml:id="A02262-032-a-0110">fled</w> <pc xml:id="A02262-032-a-0120">;</pc> <w lemma="not" pos="xx" xml:id="A02262-032-a-0130">not</w> <w lemma="with" pos="acp-p" xml:id="A02262-032-a-0140">with</w> <w lemma="one" pos="crd" xml:id="A02262-032-a-0150">one</w> <w lemma="look" pos="n1" xml:id="A02262-032-a-0160">look</w> <w lemma="or" pos="cc" xml:id="A02262-032-a-0170">or</w> <w lemma="thought" pos="n1" xml:id="A02262-032-a-0180">thought</w> <pc xml:id="A02262-032-a-0190">:</pc> </l> <l n="345" xml:id="A02262-e113860"> <w lemma="part" pos="vvb" xml:id="A02262-032-a-0200">Part</w> <w lemma="sad" pos="j" xml:id="A02262-032-a-0210">sad</w> <pc xml:id="A02262-032-a-0220">,</pc> <w lemma="and" pos="cc" xml:id="A02262-032-a-0230">and</w> <w lemma="part" pos="n1" xml:id="A02262-032-a-0240">part</w> <w lemma="amaze" pos="vvn" xml:id="A02262-032-a-0250" reg="amazed">amaz'd</w> <pc xml:id="A02262-032-a-0260" unit="sentence">.</pc> <w lemma="spend" pos="vvn" xml:id="A02262-032-a-0270">Spent</w> <w lemma="fury" pos="n1" xml:id="A02262-032-a-0280">Fury</w> <w lemma="die" pos="vvz" xml:id="A02262-032-a-0290">dies</w> <pc xml:id="A02262-032-a-0300" unit="sentence">.</pc> </l> <l xml:id="A02262-e113870"> <w lemma="whither" pos="crq-q" xml:id="A02262-032-a-0310">Whither</w> <w lemma="so" pos="av" xml:id="A02262-032-a-0320">so</w> <w lemma="fast" pos="av_j" xml:id="A02262-032-a-0330">fast</w> <pc xml:id="A02262-032-a-0340">?</pc> <w lemma="run" pos="vvb" xml:id="A02262-032-a-0350">run</w> <w lemma="you" pos="pn" xml:id="A02262-032-a-0360">you</w> <w lemma="to" pos="acp-cs" xml:id="A02262-032-a-0370">to</w> <w lemma="sacrifice" pos="vvi" xml:id="A02262-032-a-0380">sacrifice</w> </l> <l xml:id="A02262-e113880"> <w lemma="a" pos="d" xml:id="A02262-032-a-0390">A</w> <w lemma="silly" pos="j" xml:id="A02262-032-a-0400">silly</w> <w lemma="lamb" pos="n1" xml:id="A02262-032-a-0410" reg="Lamb">Lambe</w> <pc xml:id="A02262-032-a-0420">?</pc> <w lemma="too" pos="av" xml:id="A02262-032-a-0430">too</w> <w lemma="mean" pos="vvb" xml:id="A02262-032-a-0440">mean</w> <w lemma="a" pos="d" xml:id="A02262-032-a-0450">an</w> <w lemma="offer" pos="vvg" xml:id="A02262-032-a-0460">Offering</w> </l> <l xml:id="A02262-e113890"> <w lemma="be" pos="vvz" xml:id="A02262-032-a-0470">Is</w> <w lemma="this" pos="d" xml:id="A02262-032-a-0480">this</w> <w lemma="for" pos="acp-p" xml:id="A02262-032-a-0490">for</w> <w lemma="you" pos="pn" xml:id="A02262-032-a-0500">you</w> <pc xml:id="A02262-032-a-0510">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-032-a-0520">who</w> <w lemma="have" pos="vvb" xml:id="A02262-032-a-0530">have</w> <w lemma="sacrifice" pos="vvn" xml:id="A02262-032-a-0540" reg="sacrificed">sacrific'd</w> <w lemma="your" pos="po" xml:id="A02262-032-a-0550">your</w> <w lemma="king" pos="n1" xml:id="A02262-032-a-0560">King</w> <pc xml:id="A02262-032-a-0570" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e113900" who="A02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-032-a-0580" reg="CHORUS">CHORVS</w> <pc xml:id="A02262-032-a-0590" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e113910"> <w lemma="either" pos="av_d" xml:id="A02262-032-a-0600">Either</w> <w lemma="deceive" pos="vvn" xml:id="A02262-032-a-0610" reg="deceived">deceiv'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-032-a-0620">by</w> <w lemma="the" pos="d" xml:id="A02262-032-a-0630">the</w> <w lemma="ambiguous" pos="j" xml:id="A02262-032-a-0640">ambiguous</w> <w lemma="day" pos="n1" xml:id="A02262-032-a-0650">Day</w> <pc xml:id="A02262-032-a-0660">,</pc> </l> <l n="350" xml:id="A02262-e113920"> <w lemma="or" pos="cc" xml:id="A02262-032-a-0670">Or</w> <w lemma="troop" pos="n2" xml:id="A02262-032-a-0680">troops</w> <w lemma="of" pos="acp-p" xml:id="A02262-032-a-0690">of</w> <w lemma="mourner" pos="n2" xml:id="A02262-032-a-0700">mourners</w> <w lemma="to" pos="acp-p" xml:id="A02262-032-a-0710">to</w> <w lemma="my" pos="po" xml:id="A02262-032-a-0720">my</w> <w lemma="eye" pos="n2" xml:id="A02262-032-a-0730">eyes</w> <w lemma="display" pos="vvi" xml:id="A02262-032-a-0740">display</w> </l> <l xml:id="A02262-e113930"> <w lemma="a" pos="d" xml:id="A02262-032-a-0750">A</w> <w lemma="perfect" pos="j" xml:id="A02262-032-a-0760">perfect</w> <w lemma="sorrow" pos="n1" xml:id="A02262-032-a-0770">Sorrow</w> <pc xml:id="A02262-032-a-0780">:</pc> <w lemma="woman" pos="n2" xml:id="A02262-032-a-0790">Women</w> <w lemma="with" pos="acp-p" xml:id="A02262-032-a-0800">with</w> <w lemma="their" pos="po" xml:id="A02262-032-a-0810">their</w> <w lemma="bare" pos="j" xml:id="A02262-032-a-0820">bare</w> </l> <l xml:id="A02262-e113940"> <w lemma="and" pos="cc" xml:id="A02262-032-a-0830">And</w> <w lemma="bleed" pos="j_vg" xml:id="A02262-032-a-0840">bleeding</w> <w lemma="breast" pos="n2" xml:id="A02262-032-a-0850" reg="breasts">brests</w> <pc xml:id="A02262-032-a-0860">,</pc> <w lemma="drown" pos="j_vn" xml:id="A02262-032-a-0870" reg="drowned">drown'd</w> <w lemma="cheek" pos="n2" xml:id="A02262-032-a-0880">cheeks</w> <pc xml:id="A02262-032-a-0890">,</pc> <w lemma="dishevel" pos="j_vn" xml:id="A02262-032-a-0900" reg="disheveled">dissheveld</w> <w lemma="hair" pos="n1" xml:id="A02262-032-a-0910" reg="hair">haire</w> <pc xml:id="A02262-032-a-0920" unit="sentence">.</pc> </l> <l xml:id="A02262-e113950"> <w lemma="the" pos="d" xml:id="A02262-032-a-0930">The</w> <w lemma="soldier" pos="n2" xml:id="A02262-032-a-0940" reg="Soldiers">Souldiers</w> <w lemma="slow" pos="av_j" xml:id="A02262-032-a-0950">slowly</w> <w lemma="march" pos="vvi" xml:id="A02262-032-a-0960">march</w> <pc xml:id="A02262-032-a-0970">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-032-a-0980">with</w> <w lemma="knee" pos="n2" xml:id="A02262-032-a-0990">knees</w> <w lemma="that" pos="cs" xml:id="A02262-032-a-1000">that</w> <w lemma="bend" pos="vvb" xml:id="A02262-032-a-1010">bend</w> </l> <l xml:id="A02262-e113960"> <w lemma="beneath" pos="acp-p" xml:id="A02262-032-a-1020">Beneath</w> <w lemma="their" pos="po" xml:id="A02262-032-a-1030">their</w> <w lemma="fear" pos="n2" xml:id="A02262-032-a-1040" reg="fears">feares</w> <pc xml:id="A02262-032-a-1050">,</pc> <w lemma="and" pos="cc" xml:id="A02262-032-a-1060">and</w> <w lemma="pilat" pos="n1g-nn" xml:id="A02262-032-a-1070" reg="Pilate's">Pilats</w> <w lemma="stair" pos="n2" xml:id="A02262-032-a-1080" reg="stairs">staires</w> <w lemma="ascend" pos="vvi" xml:id="A02262-032-a-1090">ascend</w> <pc xml:id="A02262-032-a-1100" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e113970" who="A02262-chorus_romans"> <speaker> <w lemma="chorus" pos="n1" xml:id="A02262-032-a-1110" reg="CHORUS">CHORVS</w> <w lemma="of" pos="acp-p" xml:id="A02262-032-a-1120">OF</w> <w lemma="roman" pos="j-nn" xml:id="A02262-032-a-1130" reg="ROMAN">ROMANE</w> <w lemma="soldier" pos="n2" xml:id="A02262-032-a-1140" reg="soldiers">SOVLDIERS</w> <pc xml:id="A02262-032-a-1150" unit="sentence">.</pc> </speaker> <l n="355" xml:id="A02262-e113980"> <w lemma="o" pos="uh" xml:id="A02262-032-a-1160">O</w> <w lemma="thou" pos="pns" xml:id="A02262-032-a-1170">Thou</w> <w lemma="who" pos="crq-r" xml:id="A02262-032-a-1180">who</w> <w lemma="on" pos="acp-p" xml:id="A02262-032-a-1190">on</w> <w lemma="thy" pos="po" xml:id="A02262-032-a-1200">thy</w> <w lemma="flame" pos="j_vg" xml:id="A02262-032-a-1210">flaming</w> <w lemma="chariot" pos="n1" xml:id="A02262-032-a-1220" reg="Chariot">Charriot</w> <w lemma="ride" pos="vv2" xml:id="A02262-032-a-1230">rid'st</w> <pc xml:id="A02262-032-a-1240">,</pc> </l> <l xml:id="A02262-e113990"> <w lemma="and" pos="cc" xml:id="A02262-032-a-1250">And</w> <w lemma="with" pos="acp-p" xml:id="A02262-032-a-1260">with</w> <w lemma="perpetual" pos="j" xml:id="A02262-032-a-1270" reg="perpetual">perpetuall</w> <w lemma="motion" pos="n1" xml:id="A02262-032-a-1280">Motion</w> <w lemma="time" pos="n1" xml:id="A02262-032-a-1290">Time</w> <w lemma="divide" pos="vv2" xml:id="A02262-032-a-1300" reg="dividest">divid'st</w> <pc xml:id="A02262-032-a-1310">;</pc> </l> <l xml:id="A02262-e114000"> <w lemma="great" pos="j" xml:id="A02262-032-a-1320">Great</w> <w lemma="king" pos="n1" xml:id="A02262-032-a-1330">King</w> <w lemma="of" pos="acp-p" xml:id="A02262-032-a-1340">of</w> <w lemma="day" pos="n1" xml:id="A02262-032-a-1350">Day</w> <pc xml:id="A02262-032-a-1360">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-032-a-1370">from</w> <w lemma="who" pos="crq-rg" xml:id="A02262-032-a-1380">whose</w> <w lemma="far-darting" pos="j" xml:id="A02262-032-a-1390" reg="far-darting">farre-darting</w> <w lemma="eye" pos="n1" xml:id="A02262-032-a-1400">Eye</w> </l> <l xml:id="A02262-e114010"> <w lemma="night-wandering" pos="j" xml:id="A02262-032-a-1410" reg="Night-wandering">Night-wandring</w> <w lemma="star" pos="n2" xml:id="A02262-032-a-1420">Stars</w> <w lemma="with" pos="acp-p" xml:id="A02262-032-a-1430">with</w> <w lemma="faint" pos="j_vg" xml:id="A02262-032-a-1440">fainting</w> <w lemma="splendour" pos="n1" xml:id="A02262-032-a-1450" reg="Splendour">Splendor</w> <w lemma="fly" pos="vvi" xml:id="A02262-032-a-1460" reg="fly">flie</w> <pc xml:id="A02262-032-a-1470">;</pc> </l> <l xml:id="A02262-e114020"> <w lemma="whither" pos="crq-q" xml:id="A02262-032-a-1480">Whither</w> <pc xml:id="A02262-032-a-1490">,</pc> <w lemma="thus" pos="av" xml:id="A02262-032-a-1500">thus</w> <w lemma="intercept" pos="vvn" xml:id="A02262-032-a-1510">intercepted</w> <pc xml:id="A02262-032-a-1520">,</pc> <w lemma="do" pos="vv2" xml:id="A02262-032-a-1530">dost</w> <w lemma="thou" pos="pns" xml:id="A02262-032-a-1540">thou</w> <w lemma="stray" pos="vvi" xml:id="A02262-032-a-1550">stray</w> <pc xml:id="A02262-032-a-1560" unit="sentence">!</pc> </l> <l n="360" xml:id="A02262-e114030"> <w lemma="through" pos="acp-p" xml:id="A02262-032-a-1570">Through</w> <w lemma="what" pos="crq-r" xml:id="A02262-032-a-1580">what</w> <w lemma="a" pos="d" xml:id="A02262-032-a-1590">an</w> <w lemma="unknown" pos="j" xml:id="A02262-032-a-1600">unknown</w> <w lemma="darkness" pos="n1" xml:id="A02262-032-a-1610" reg="darkness">darknesse</w> <w lemma="lie" pos="vvz" xml:id="A02262-032-a-1620">lies</w> <w lemma="thy" pos="po" xml:id="A02262-032-a-1630">thy</w> <w lemma="way" pos="n1" xml:id="A02262-032-a-1640">way</w> <pc xml:id="A02262-032-a-1650" unit="sentence">!</pc> </l> <l xml:id="A02262-e114040"> <w lemma="in" pos="acp-p" xml:id="A02262-032-a-1660">In</w> <w lemma="heaven" pos="n1" xml:id="A02262-032-a-1670">Heaven</w> <pc xml:id="A02262-032-a-1680">,</pc> <w lemma="what" pos="crq-r" xml:id="A02262-032-a-1690">what</w> <w lemma="newborn" pos="j" xml:id="A02262-032-a-1700" reg="newborn">new-born</w> <w lemma="night" pos="n1" xml:id="A02262-032-a-1710">Night</w> <w lemma="the" pos="d" xml:id="A02262-032-a-1720">the</w> <w lemma="day" pos="n1" xml:id="A02262-032-a-1730">Day</w> <w lemma="invade" pos="vvz" xml:id="A02262-032-a-1740">invades</w> <pc xml:id="A02262-032-a-1750" unit="sentence">!</pc> </l> <l xml:id="A02262-e114050"> <w lemma="the" pos="d" xml:id="A02262-032-a-1760">The</w> <w lemma="mariner" pos="n1" xml:id="A02262-032-a-1770">Mariner</w> <w lemma="that" pos="cs" xml:id="A02262-032-a-1780">that</w> <w lemma="sail" pos="vvz" xml:id="A02262-032-a-1790">sails</w> <w lemma="by" pos="acp-p" xml:id="A02262-032-a-1800">by</w> <w lemma="tyrian" pos="j-nn" xml:id="A02262-032-a-1810">Tyrian</w> <w lemma="Gades" pos="n1-nn" xml:id="A02262-032-a-1820">Gades</w> <pc xml:id="A02262-032-a-1830">,</pc> </l> <pb facs="32" n="57" xml:id="A02262-032-b"/> <l xml:id="A02262-e114060"> <w lemma="as" pos="acp-cs" xml:id="A02262-032-b-0010">As</w> <w lemma="yet" pos="av" xml:id="A02262-032-b-0020">yet</w> <w lemma="see" pos="vvz" xml:id="A02262-032-b-0030">sees</w> <w lemma="not" pos="xx" xml:id="A02262-032-b-0040">not</w> <w lemma="thy" pos="po" xml:id="A02262-032-b-0050">thy</w> <w lemma="pant" pos="j_vg" xml:id="A02262-032-b-0060">panting</w> <w lemma="horse" pos="n2" xml:id="A02262-032-b-0070">Horses</w> <w lemma="steep" pos="vvb" xml:id="A02262-032-b-0080" reg="steep">steepe</w> </l> <l xml:id="A02262-e114070"> <w lemma="their" pos="po" xml:id="A02262-032-b-0090">Their</w> <w lemma="fiery" pos="j" xml:id="A02262-032-b-0100">fiery</w> <w lemma="fetlock" pos="n2" xml:id="A02262-032-b-0110" reg="fetlocks">fet-locks</w> <w lemma="in" pos="acp-p" xml:id="A02262-032-b-0120">in</w> <w lemma="the" pos="d" xml:id="A02262-032-b-0130" reg="th'" type="contract1">th'</w> <w xml:id="A02262-032-b-0130c" type="contract2" lemma="hesperian" pos="j-nn" reg="Hesperian" join="left">Hesperian</w> <w lemma="deep" pos="j" xml:id="A02262-032-b-0140">Deep</w> <pc xml:id="A02262-032-b-0150" unit="sentence">.</pc> </l> <l n="365" xml:id="A02262-e114080"> <w lemma="no" pos="uh-x" xml:id="A02262-032-b-0160">No</w> <w lemma="pitchy" pos="j" xml:id="A02262-032-b-0170">pitchy</w> <w lemma="storm" pos="n1" xml:id="A02262-032-b-0180" reg="storm">storme</w> <pc xml:id="A02262-032-b-0190">,</pc> <w lemma="wrap" pos="vvn" xml:id="A02262-032-b-0200" reg="wrapped">wrapt</w> <w lemma="up" pos="acp-av" xml:id="A02262-032-b-0210">up</w> <w lemma="in" pos="acp-p" xml:id="A02262-032-b-0220">in</w> <w lemma="swell" pos="j_vg" xml:id="A02262-032-b-0230">swelling</w> <w lemma="cloud" pos="n2" xml:id="A02262-032-b-0240">Clouds</w> </l> <l xml:id="A02262-e114090"> <w lemma="by" pos="acp-p" xml:id="A02262-032-b-0250">By</w> <w lemma="earth" pos="n1" xml:id="A02262-032-b-0260">Earth</w> <w lemma="exhale" pos="vvd" xml:id="A02262-032-b-0270" reg="exhaled">exhal'd</w> <pc xml:id="A02262-032-b-0280">,</pc> <w lemma="thy" pos="po" xml:id="A02262-032-b-0290">thy</w> <w lemma="golden" pos="j" xml:id="A02262-032-b-0300">golden</w> <w lemma="tress" pos="n2" xml:id="A02262-032-b-0310">Tresses</w> <w lemma="shroud" pos="n2" xml:id="A02262-032-b-0320">shrouds</w> <pc xml:id="A02262-032-b-0330">:</pc> </l> <l xml:id="A02262-e114100"> <w lemma="nor" pos="cc-x" xml:id="A02262-032-b-0340">Nor</w> <w lemma="thy" pos="po" xml:id="A02262-032-b-0350">thy</w> <w lemma="pale" pos="j" xml:id="A02262-032-b-0360">pale</w> <w lemma="sister" pos="n1" xml:id="A02262-032-b-0370">Sister</w> <w lemma="in" pos="acp-p" xml:id="A02262-032-b-0380">in</w> <w lemma="her" pos="po" xml:id="A02262-032-b-0390">her</w> <w lemma="wander" pos="j_vg" xml:id="A02262-032-b-0400" reg="wand'ring">wandring</w> <w lemma="race" pos="n1" xml:id="A02262-032-b-0410">Race</w> </l> <l xml:id="A02262-e114110"> <w lemma="with" pos="acp-p" xml:id="A02262-032-b-0420">With</w> <w lemma="interpose" pos="j_vn" xml:id="A02262-032-b-0430">interposed</w> <w lemma="wheel" pos="n2" xml:id="A02262-032-b-0440" reg="wheels">wheeles</w> <w lemma="obscure" pos="vvz" xml:id="A02262-032-b-0450">obscures</w> <w lemma="thy" pos="po" xml:id="A02262-032-b-0460">thy</w> <w lemma="face" pos="n1" xml:id="A02262-032-b-0470">Face</w> <pc xml:id="A02262-032-b-0480">;</pc> </l> <l xml:id="A02262-e114120"> <w lemma="but" pos="acp-cc" xml:id="A02262-032-b-0490">But</w> <w lemma="now" pos="av" xml:id="A02262-032-b-0500">now</w> <w lemma="far-off" pos="j" xml:id="A02262-032-b-0510" reg="far-off">farre-off</w> <w lemma="retire" pos="vvz" xml:id="A02262-032-b-0520">retires</w> <w lemma="with" pos="acp-p" xml:id="A02262-032-b-0530">with</w> <w lemma="her" pos="po" xml:id="A02262-032-b-0540">her</w> <w lemma="steal" pos="j_vn" xml:id="A02262-032-b-0550" reg="stolen">stolne</w> <w lemma="light" pos="n1" xml:id="A02262-032-b-0560">Light</w> <pc xml:id="A02262-032-b-0570">,</pc> </l> <l n="370" xml:id="A02262-e114130"> <w lemma="till" pos="acp-cs" xml:id="A02262-032-b-0580">Till</w> <w lemma="in" pos="acp-p" xml:id="A02262-032-b-0590">in</w> <w lemma="a" pos="d" xml:id="A02262-032-b-0600">a</w> <w lemma="silver" pos="n1" xml:id="A02262-032-b-0610">silver</w> <w lemma="orb" pos="n1" xml:id="A02262-032-b-0620" reg="Orb">Orbe</w> <w lemma="her" pos="po" xml:id="A02262-032-b-0630">her</w> <w lemma="horn" pos="n2" xml:id="A02262-032-b-0640" reg="horns">hornes</w> <w lemma="unite" pos="vvi" xml:id="A02262-032-b-0650">unite</w> <pc xml:id="A02262-032-b-0660" unit="sentence">.</pc> </l> <l xml:id="A02262-e114140"> <w lemma="have" pos="vvz" xml:id="A02262-032-b-0670">Hath</w> <w lemma="some" pos="d" xml:id="A02262-032-b-0680">some</w> <w lemma="thessalian" pos="j-nn" xml:id="A02262-032-b-0690">Thessalian</w> <w lemma="witch" pos="n1" xml:id="A02262-032-b-0700">Witch</w> <w lemma="with" pos="acp-p" xml:id="A02262-032-b-0710">with</w> <w lemma="charm" pos="n2" xml:id="A02262-032-b-0720">Charms</w> <w lemma="unknown" pos="j" xml:id="A02262-032-b-0730">unknown</w> </l> <l xml:id="A02262-e114150"> <w lemma="surprise" pos="vvn" xml:id="A02262-032-b-0740" reg="Surprised">Surpriz'd</w> <w lemma="and" pos="cc" xml:id="A02262-032-b-0750">and</w> <w lemma="bind" pos="vvn" xml:id="A02262-032-b-0760">bound</w> <w lemma="thou" pos="pno" xml:id="A02262-032-b-0770">thee</w> <pc xml:id="A02262-032-b-0780" unit="sentence">!</pc> <w lemma="what" pos="crq-q" xml:id="A02262-032-b-0790">What</w> <w lemma="new" pos="j" xml:id="A02262-032-b-0800">new</w> <w lemma="Phaeton" pos="n1-nn" xml:id="A02262-032-b-0810">Phaëton</w> </l> <l xml:id="A02262-e114160"> <w lemma="with" pos="acp-p" xml:id="A02262-032-b-0820">With</w> <w lemma="feeble" pos="j" xml:id="A02262-032-b-0830">feeble</w> <w lemma="hand" pos="n2" xml:id="A02262-032-b-0840">hands</w> <w lemma="to" pos="acp-cs" xml:id="A02262-032-b-0850">to</w> <w lemma="guide" pos="vvi" xml:id="A02262-032-b-0860">guide</w> <w lemma="thy" pos="po" xml:id="A02262-032-b-0870">thy</w> <w lemma="chariot" pos="n1" xml:id="A02262-032-b-0880" reg="Chariot">Charriot</w> <w lemma="strive" pos="vvz" xml:id="A02262-032-b-0890">strives</w> <pc xml:id="A02262-032-b-0900">,</pc> </l> <l xml:id="A02262-e114170"> <w lemma="and" pos="cc" xml:id="A02262-032-b-0910">And</w> <w lemma="far" pos="av_j" xml:id="A02262-032-b-0920" reg="far">farre</w> <w lemma="from" pos="acp-p" xml:id="A02262-032-b-0930">from</w> <w lemma="the" pos="d" xml:id="A02262-032-b-0940">the</w> <w lemma="desert" pos="j_vn" xml:id="A02262-032-b-0950">deserted</w> <w lemma="zodiac" pos="n1" xml:id="A02262-032-b-0960" reg="Zodiac">Zodiack</w> <w lemma="drive" pos="vvz" xml:id="A02262-032-b-0970">drives</w> <pc xml:id="A02262-032-b-0980" unit="sentence">!</pc> </l> <l n="375" xml:id="A02262-e114180"> <w lemma="what" pos="crq-q" xml:id="A02262-032-b-0990">What</w> <w lemma="horrid" pos="j" xml:id="A02262-032-b-1000">horrid</w> <w lemma="fact" pos="n1" xml:id="A02262-032-b-1010">fact</w> <pc xml:id="A02262-032-b-1020">,</pc> <w lemma="before" pos="acp-p" xml:id="A02262-032-b-1030">before</w> <w lemma="the" pos="d" xml:id="A02262-032-b-1040">th'</w> <w lemma="approach" pos="n1" xml:id="A02262-032-b-1050">approach</w> <w lemma="of" pos="acp-p" xml:id="A02262-032-b-1060">of</w> <w lemma="night" pos="n1" xml:id="A02262-032-b-1070">Night</w> <pc xml:id="A02262-032-b-1080" unit="sentence">.</pc> </l> <l xml:id="A02262-e114190"> <w lemma="deserve" pos="av_vn" xml:id="A02262-032-b-1090">Deservedly</w> <w lemma="deprive" pos="vvz" xml:id="A02262-032-b-1100">deprives</w> <w lemma="the" pos="d" xml:id="A02262-032-b-1110">the</w> <w lemma="world" pos="n1" xml:id="A02262-032-b-1120">World</w> <w lemma="of" pos="acp-p" xml:id="A02262-032-b-1130">of</w> <w lemma="light" pos="n1" xml:id="A02262-032-b-1140">Light</w> <pc xml:id="A02262-032-b-1150" unit="sentence">!</pc> </l> <l xml:id="A02262-e114200"> <w lemma="as" pos="acp-p" xml:id="A02262-032-b-1160">As</w> <w lemma="when" pos="crq-cs" xml:id="A02262-032-b-1170">when</w> <w lemma="stern" pos="j" xml:id="A02262-032-b-1180">stern</w> <w lemma="Atreus" pos="n1-nn" xml:id="A02262-032-b-1190">Atreus</w> <w lemma="to" pos="acp-p" xml:id="A02262-032-b-1200">to</w> <w lemma="his" pos="po" xml:id="A02262-032-b-1210">his</w> <w lemma="brother" pos="n1" xml:id="A02262-032-b-1220">Brother</w> <w lemma="give" pos="vvd" xml:id="A02262-032-b-1230">gave</w> </l> <l xml:id="A02262-e114210"> <w lemma="his" pos="po" xml:id="A02262-032-b-1240">His</w> <w lemma="child" pos="n2g" xml:id="A02262-032-b-1250" reg="Children's">Childrens</w> <w lemma="flesh" pos="n1" xml:id="A02262-032-b-1260">flesh</w> <pc xml:id="A02262-032-b-1270">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-032-b-1280">who</w> <w lemma="make" pos="vvd" xml:id="A02262-032-b-1290">made</w> <w lemma="his" pos="po" xml:id="A02262-032-b-1300">his</w> <w lemma="own" pos="d" xml:id="A02262-032-b-1310" reg="own">owne</w> <w lemma="their" pos="po" xml:id="A02262-032-b-1320">their</w> <w lemma="grave" pos="n1" xml:id="A02262-032-b-1330">grave</w> <pc xml:id="A02262-032-b-1340">:</pc> </l> <l xml:id="A02262-e114220"> <w lemma="or" pos="cc" xml:id="A02262-032-b-1350">Or</w> <w lemma="when" pos="crq-cs" xml:id="A02262-032-b-1360">when</w> <w lemma="the" pos="d" xml:id="A02262-032-b-1370">the</w> <w lemma="vestal" pos="j" xml:id="A02262-032-b-1380" reg="Vestal">Vestall</w> <w lemma="ilia" pos="n1g-nn" xml:id="A02262-032-b-1390">Ilia's</w> <w lemma="godlike" pos="j" xml:id="A02262-032-b-1400" reg="Godlike">God-like</w> <w lemma="sun" pos="n1" xml:id="A02262-032-b-1410">Sun</w> <pc xml:id="A02262-032-b-1420">,</pc> </l> <l n="380" xml:id="A02262-e114230"> <w lemma="who" pos="crq-r" xml:id="A02262-032-b-1430">Who</w> <w lemma="our" pos="po" xml:id="A02262-032-b-1440">our</w> <w lemma="unbounded" pos="j" xml:id="A02262-032-b-1450">unbounded</w> <w lemma="monarchy" pos="n1" xml:id="A02262-032-b-1460" reg="Monarchy">Monarchie</w> <w lemma="begin" pos="vvn" xml:id="A02262-032-b-1470">begun</w> <pc xml:id="A02262-032-b-1480">,</pc> </l> <l xml:id="A02262-e114240"> <w lemma="be" pos="vvd" xml:id="A02262-032-b-1490">Was</w> <w lemma="in" pos="acp-p" xml:id="A02262-032-b-1500">in</w> <w lemma="a" pos="d" xml:id="A02262-032-b-1510">a</w> <w lemma="hundred" pos="crd" xml:id="A02262-032-b-1520">hundred</w> <w lemma="piece" pos="n2" xml:id="A02262-032-b-1530">pieces</w> <w lemma="cut" pos="vvn" xml:id="A02262-032-b-1540">cut</w> <pc xml:id="A02262-032-b-1550">;</pc> <w lemma="by" pos="acp-p" xml:id="A02262-032-b-1560">by</w> <w lemma="theft" pos="n1" xml:id="A02262-032-b-1570">theft</w> </l> <l xml:id="A02262-e114250"> <w lemma="at" pos="acp-p" xml:id="A02262-032-b-1580">At</w> <w lemma="once" pos="acp-av" xml:id="A02262-032-b-1590">once</w> <w lemma="of" pos="acp-p" xml:id="A02262-032-b-1600">of</w> <w lemma="life" pos="n1" xml:id="A02262-032-b-1610">Life</w> <w lemma="and" pos="cc" xml:id="A02262-032-b-1620">and</w> <w lemma="funeral" pos="n2" xml:id="A02262-032-b-1630">Funerals</w> <w lemma="bereave" pos="vvn" xml:id="A02262-032-b-1640">bereft</w> <pc xml:id="A02262-032-b-1650" unit="sentence">.</pc> </l> <l xml:id="A02262-e114260"> <w lemma="or" pos="cc" xml:id="A02262-032-b-1660">Or</w> <w lemma="have" pos="vvz" xml:id="A02262-032-b-1670">hath</w> <w lemma="that" pos="d" xml:id="A02262-032-b-1680">that</w> <w lemma="day" pos="n1" xml:id="A02262-032-b-1690">Day</w> <w lemma="wherein" pos="crq-cs" xml:id="A02262-032-b-1700">wherein</w> <w lemma="the" pos="d" xml:id="A02262-032-b-1710">the</w> <w lemma="god" pos="n2" xml:id="A02262-032-b-1720">Gods</w> <w lemma="be" pos="vvd" xml:id="A02262-032-b-1730">were</w> <w lemma="bear" pos="vvn" xml:id="A02262-032-b-1740" reg="born">borne</w> </l> <l xml:id="A02262-e114270"> <w lemma="finish" pos="vvn" xml:id="A02262-032-b-1750" reg="Finished">Finish'd</w> <w lemma="the" pos="d" xml:id="A02262-032-b-1760">the</w> <w lemma="course" pos="n1" xml:id="A02262-032-b-1770">Course</w> <w lemma="of" pos="acp-p" xml:id="A02262-032-b-1780">of</w> <w lemma="heaven" pos="n1" xml:id="A02262-032-b-1790">Heaven</w> <w lemma="in" pos="acp-p" xml:id="A02262-032-b-1800">in</w> <w lemma="its" pos="po" xml:id="A02262-032-b-1810">its</w> <w lemma="return" pos="n1" xml:id="A02262-032-b-1820" reg="return">returne</w> <pc xml:id="A02262-032-b-1830">;</pc> </l> <l n="385" xml:id="A02262-e114280"> <w lemma="and" pos="cc" xml:id="A02262-032-b-1840">And</w> <w lemma="now" pos="av" xml:id="A02262-032-b-1850">now</w> <w lemma="the" pos="d" xml:id="A02262-032-b-1860">the</w> <w lemma="age" pos="j_vn" xml:id="A02262-032-b-1870">aged</w> <w lemma="star" pos="n2" xml:id="A02262-032-b-1880">Stars</w> <w lemma="refuse" pos="vvb" xml:id="A02262-032-b-1890">refuse</w> <w lemma="to" pos="acp-cs" xml:id="A02262-032-b-1900">to</w> <w lemma="run" pos="vvi" xml:id="A02262-032-b-1910">run</w> </l> <l xml:id="A02262-e114290"> <w lemma="beyond" pos="acp-p" xml:id="A02262-032-b-1920">Beyond</w> <w lemma="that" pos="d" xml:id="A02262-032-b-1930">that</w> <w lemma="place" pos="n1" xml:id="A02262-032-b-1940">place</w> <w lemma="from" pos="acp-p" xml:id="A02262-032-b-1950">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-032-b-1960">whence</w> <w lemma="they" pos="pns" xml:id="A02262-032-b-1970">they</w> <w lemma="first" pos="ord" xml:id="A02262-032-b-1980">first</w> <w lemma="begin" pos="vvn" xml:id="A02262-032-b-1990">begun</w> <pc xml:id="A02262-032-b-2000" unit="sentence">!</pc> </l> <l xml:id="A02262-e114300"> <w lemma="nature" pos="n1" xml:id="A02262-032-b-2010">Nature</w> <pc xml:id="A02262-032-b-2020">,</pc> <w lemma="what" pos="crq-r" xml:id="A02262-032-b-2030">what</w> <w lemma="plague" pos="n2" xml:id="A02262-032-b-2040">plagues</w> <w lemma="do" pos="vv2" xml:id="A02262-032-b-2050">dost</w> <w lemma="thou" pos="pns" xml:id="A02262-032-b-2060">thou</w> <w lemma="to" pos="acp-p" xml:id="A02262-032-b-2070">to</w> <w lemma="thy" pos="po" xml:id="A02262-032-b-2080">thine</w> <w lemma="intent" pos="n1" xml:id="A02262-032-b-2090" reg="intent">intend</w> <pc xml:id="A02262-032-b-2100" unit="sentence">!</pc> </l> <l xml:id="A02262-e114310"> <w lemma="whither" pos="crq-q" xml:id="A02262-032-b-2110">Whither</w> <w lemma="shrink" pos="vvz" xml:id="A02262-032-b-2120">shrinks</w> <w lemma="this" pos="d" xml:id="A02262-032-b-2130">this</w> <w lemma="huge" pos="j" xml:id="A02262-032-b-2140">huge</w> <w lemma="mass" pos="n1" xml:id="A02262-032-b-2150" reg="Mass">Masse</w> <pc xml:id="A02262-032-b-2160">!</pc> <w lemma="what" pos="crq-q" xml:id="A02262-032-b-2170">what</w> <w lemma="fatal" pos="j" xml:id="A02262-032-b-2180" reg="fatal">fatall</w> <w lemma="end" pos="n1" xml:id="A02262-032-b-2190">end</w> <pc xml:id="A02262-032-b-2200" unit="sentence">!</pc> </l> <pb facs="33" n="58" xml:id="A02262-033-a"/> <l xml:id="A02262-e114320"> <w lemma="if" pos="cs" xml:id="A02262-033-a-0010">If</w> <w lemma="now" pos="av" xml:id="A02262-033-a-0020">now</w> <w lemma="the" pos="d" xml:id="A02262-033-a-0030">the</w> <w lemma="general" pos="n1" xml:id="A02262-033-a-0040" reg="General">Generall</w> <w lemma="flood" pos="n1" xml:id="A02262-033-a-0050" reg="Flood">Floud</w> <w lemma="again" pos="av" xml:id="A02262-033-a-0060" reg="again">againe</w> <w lemma="retire" pos="vvi" xml:id="A02262-033-a-0070">retire</w> <pc xml:id="A02262-033-a-0080">,</pc> </l> <l n="390" xml:id="A02262-e114330"> <w lemma="if" pos="cs" xml:id="A02262-033-a-0090">If</w> <w lemma="the" pos="d" xml:id="A02262-033-a-0100">the</w> <w lemma="world" pos="n1" xml:id="A02262-033-a-0110">World</w> <w lemma="perish" pos="vvb" xml:id="A02262-033-a-0120">perish</w> <w lemma="by" pos="acp-p" xml:id="A02262-033-a-0130">by</w> <w lemma="licentious" pos="j" xml:id="A02262-033-a-0140">licentious</w> <w lemma="fire" pos="n1" xml:id="A02262-033-a-0150">Fire</w> <pc xml:id="A02262-033-a-0160">,</pc> </l> <l xml:id="A02262-e114340"> <w lemma="what" pos="crq-q" xml:id="A02262-033-a-0170">What</w> <w lemma="shall" pos="vmb" xml:id="A02262-033-a-0180">shall</w> <w lemma="of" pos="acp-p" xml:id="A02262-033-a-0190">of</w> <w lemma="those" pos="d" xml:id="A02262-033-a-0200">those</w> <w lemma="devour" pos="j_vg" xml:id="A02262-033-a-0210">devouring</w> <w lemma="sea" pos="n2" xml:id="A02262-033-a-0220">Seas</w> <w lemma="become" pos="vvb" xml:id="A02262-033-a-0230">become</w> <pc xml:id="A02262-033-a-0240" unit="sentence">!</pc> </l> <l xml:id="A02262-e114350"> <w lemma="where" pos="crq-q" xml:id="A02262-033-a-0250">Where</w> <w lemma="shall" pos="vmb" xml:id="A02262-033-a-0260">shall</w> <w lemma="those" pos="d" xml:id="A02262-033-a-0270">those</w> <w lemma="funeral" pos="n1" xml:id="A02262-033-a-0280" reg="funeral">funerall</w> <w lemma="ash" pos="n2" xml:id="A02262-033-a-0290">Ashes</w> <w lemma="find" pos="vvb" xml:id="A02262-033-a-0300" reg="find">finde</w> <w lemma="a" pos="d" xml:id="A02262-033-a-0310">a</w> <w lemma="tomb" pos="n1" xml:id="A02262-033-a-0320">Tomb</w> <pc xml:id="A02262-033-a-0330" unit="sentence">!</pc> </l> <l xml:id="A02262-e114360"> <w lemma="whatever" pos="crq-r" xml:id="A02262-033-a-0340" reg="whatever">What ever</w> <w lemma="innovate" pos="vvz" xml:id="A02262-033-a-0350">innovates</w> <w lemma="the" pos="d" xml:id="A02262-033-a-0360">the</w> <w lemma="course" pos="n1" xml:id="A02262-033-a-0370">Course</w> <w lemma="of" pos="acp-p" xml:id="A02262-033-a-0380">of</w> <w lemma="thing" pos="n2" xml:id="A02262-033-a-0390">Things</w> <pc xml:id="A02262-033-a-0400">,</pc> </l> <l xml:id="A02262-e114370"> <w lemma="to" pos="acp-p" xml:id="A02262-033-a-0410">To</w> <w lemma="man" pos="n2" xml:id="A02262-033-a-0420">men</w> <w lemma="alone" pos="av_j" xml:id="A02262-033-a-0430">alone</w> <pc xml:id="A02262-033-a-0440">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-033-a-0450">nor</w> <w lemma="nation" pos="n2" xml:id="A02262-033-a-0460">Nations</w> <pc xml:id="A02262-033-a-0470">,</pc> <w lemma="ruin" pos="n1" xml:id="A02262-033-a-0480" reg="ruin">ruine</w> <w lemma="bring" pos="vvz" xml:id="A02262-033-a-0490">brings</w> <pc xml:id="A02262-033-a-0500">:</pc> </l> <l n="395" xml:id="A02262-e114380"> <w lemma="either" pos="d" xml:id="A02262-033-a-0510">Either</w> <w lemma="the" pos="d" xml:id="A02262-033-a-0520">the</w> <w lemma="groan" pos="j_vg" xml:id="A02262-033-a-0530">groaning</w> <w lemma="world" pos="n1g" xml:id="A02262-033-a-0540" reg="World's">Worlds</w> <w lemma="disorder" pos="j_vn" xml:id="A02262-033-a-0550">disordered</w> <w lemma="frame" pos="n1" xml:id="A02262-033-a-0560">Frame</w> </l> <l xml:id="A02262-e114390"> <w lemma="now" pos="av" xml:id="A02262-033-a-0570">Now</w> <w lemma="suffer" pos="vvz" xml:id="A02262-033-a-0580">suffers</w> <pc xml:id="A02262-033-a-0590">,</pc> <w lemma="or" pos="cc" xml:id="A02262-033-a-0600">or</w> <w lemma="that" pos="d" xml:id="A02262-033-a-0610">that</w> <w lemma="power" pos="n1" xml:id="A02262-033-a-0620">Power</w> <w lemma="which" pos="crq-r" xml:id="A02262-033-a-0630">which</w> <w lemma="guide" pos="vvz" xml:id="A02262-033-a-0640">guides</w> <w lemma="the" pos="d" xml:id="A02262-033-a-0650">the</w> <w lemma="same" pos="d" xml:id="A02262-033-a-0660">same</w> <pc xml:id="A02262-033-a-0670" unit="sentence">.</pc> </l> <l xml:id="A02262-e114400"> <w lemma="do" pos="vvb" xml:id="A02262-033-a-0680" reg="Do">Doe</w> <w lemma="proud" pos="j" xml:id="A02262-033-a-0690">proud</w> <w lemma="titanian" pos="n2-nn_j" xml:id="A02262-033-a-0700">Titanians</w> <w lemma="with" pos="acp-p" xml:id="A02262-033-a-0710">with</w> <w lemma="their" pos="po" xml:id="A02262-033-a-0720">their</w> <w lemma="impious" pos="j" xml:id="A02262-033-a-0730">impious</w> <w lemma="war" pos="n1" xml:id="A02262-033-a-0740">War</w> </l> <l xml:id="A02262-e114410"> <w lemma="again" pos="av" xml:id="A02262-033-a-0750">Again</w> <w lemma="provoke" pos="vvi" xml:id="A02262-033-a-0760">provoke</w> <w lemma="the" pos="d" xml:id="A02262-033-a-0770">th'</w> <w lemma="olympian" pos="j-nn" xml:id="A02262-033-a-0780">Olympian</w> <w lemma="thunderer" pos="n1" xml:id="A02262-033-a-0790">Thunderer</w> <pc xml:id="A02262-033-a-0800" unit="sentence">?</pc> </l> <l xml:id="A02262-e114420"> <w lemma="be" pos="vvz" xml:id="A02262-033-a-0810">Is</w> <w lemma="there" pos="av" xml:id="A02262-033-a-0820">there</w> <w lemma="a" pos="d" xml:id="A02262-033-a-0830">a</w> <w lemma="mischief" pos="n1" xml:id="A02262-033-a-0840" reg="mischief">mischiefe</w> <w lemma="extant" pos="j" xml:id="A02262-033-a-0850">extant</w> <pc xml:id="A02262-033-a-0860">,</pc> <w lemma="great" pos="j-c" xml:id="A02262-033-a-0870">greater</w> <w lemma="than" pos="cs" xml:id="A02262-033-a-0880" reg="than">then</w> </l> <l n="400" xml:id="A02262-e114430"> <w lemma="dire" pos="j" xml:id="A02262-033-a-0890">Dire</w> <w lemma="Python" pos="n1-nn" xml:id="A02262-033-a-0900">Python</w> <pc xml:id="A02262-033-a-0910">,</pc> <w lemma="or" pos="cc" xml:id="A02262-033-a-0920">or</w> <w lemma="the" pos="d" xml:id="A02262-033-a-0930">the</w> <w lemma="snake" pos="n1" xml:id="A02262-033-a-0940">Snake</w> <w lemma="of" pos="acp-p" xml:id="A02262-033-a-0950">of</w> <w lemma="Lerna" pos="n1g-nn" xml:id="A02262-033-a-0960">Lerna's</w> <w lemma="fen" pos="n1" xml:id="A02262-033-a-0970">Fen</w> <pc xml:id="A02262-033-a-0980">,</pc> </l> <l xml:id="A02262-e114440"> <w lemma="that" pos="cs" xml:id="A02262-033-a-0990">That</w> <w lemma="poison" pos="n2" xml:id="A02262-033-a-1000" reg="poisons">poysons</w> <w lemma="the" pos="d" xml:id="A02262-033-a-1010">the</w> <w lemma="pure" pos="j" xml:id="A02262-033-a-1020">pure</w> <w lemma="heaven" pos="n2" xml:id="A02262-033-a-1030">Heavens</w> <w lemma="with" pos="acp-p" xml:id="A02262-033-a-1040">with</w> <w lemma="viperous" pos="j" xml:id="A02262-033-a-1050">Viperous</w> <w lemma="breath" pos="n1" xml:id="A02262-033-a-1060">breath</w> <pc xml:id="A02262-033-a-1070" unit="sentence">?</pc> </l> <l xml:id="A02262-e114450"> <w lemma="what" pos="crq-q" xml:id="A02262-033-a-1080">What</w> <w lemma="God" pos="n1-nn" xml:id="A02262-033-a-1090">God</w> <pc xml:id="A02262-033-a-1100">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-033-a-1110">from</w> <w lemma="god" pos="n2" xml:id="A02262-033-a-1120">Gods</w> <w lemma="derive" pos="vvn" xml:id="A02262-033-a-1130" reg="derived">deriv'd</w> <pc xml:id="A02262-033-a-1140">,</pc> <w lemma="oppress" pos="vvn" xml:id="A02262-033-a-1150" reg="oppressed">opprest</w> <w lemma="by" pos="acp-p" xml:id="A02262-033-a-1160">by</w> <w lemma="death" pos="n1" xml:id="A02262-033-a-1170">Death</w> <pc xml:id="A02262-033-a-1180">,</pc> </l> <l xml:id="A02262-e114460"> <w lemma="be" pos="vvz" xml:id="A02262-033-a-1190">Is</w> <w lemma="now" pos="av" xml:id="A02262-033-a-1200">now</w> <w lemma="in" pos="acp-p" xml:id="A02262-033-a-1210">in</w> <w lemma="his" pos="po" xml:id="A02262-033-a-1220">his</w> <w lemma="own" pos="d" xml:id="A02262-033-a-1230">own</w> <w lemma="heaven" pos="n1" xml:id="A02262-033-a-1240">Heaven</w> <w lemma="bewail" pos="vvd" xml:id="A02262-033-a-1250" reg="bewailed">bewail'd</w> <pc xml:id="A02262-033-a-1260" unit="sentence">?</pc> <w lemma="Divine" pos="j" xml:id="A02262-033-a-1270">Divine</w> </l> <l xml:id="A02262-e114470"> <w lemma="Lyeus" pos="n1-nn" xml:id="A02262-033-a-1280">Lyeus</w> <w lemma="give" pos="vvd" xml:id="A02262-033-a-1290">gave</w> <w lemma="to" pos="acp-p" xml:id="A02262-033-a-1300">to</w> <w lemma="man" pos="n1" xml:id="A02262-033-a-1310">man</w> <w lemma="less" pos="av-c_d" xml:id="A02262-033-a-1320" reg="less">lesse</w> <w lemma="precious" pos="j" xml:id="A02262-033-a-1330">precious</w> <w lemma="wine" pos="n1" xml:id="A02262-033-a-1340">Wine</w> <pc xml:id="A02262-033-a-1350">;</pc> </l> <l n="405" xml:id="A02262-e114480"> <w lemma="not" pos="xx" xml:id="A02262-033-a-1360">Not</w> <w lemma="Hercules" pos="n1-nn" xml:id="A02262-033-a-1370">Hercules</w> <w lemma="so" pos="av" xml:id="A02262-033-a-1380">so</w> <w lemma="many" pos="d" xml:id="A02262-033-a-1390">many</w> <w lemma="monster" pos="n2" xml:id="A02262-033-a-1400">Monsters</w> <w lemma="fly" pos="vvd" xml:id="A02262-033-a-1410">flew</w> <pc xml:id="A02262-033-a-1420">;</pc> </l> <l xml:id="A02262-e114490"> <w lemma="unshorn" pos="j" xml:id="A02262-033-a-1430" reg="Unshorn">Vnshorne</w> <w lemma="Apollo" pos="n1-nn" xml:id="A02262-033-a-1440">Apollo</w> <w lemma="less" pos="av-c_d" xml:id="A02262-033-a-1450" reg="less">lesse</w> <w lemma="in" pos="acp-p" xml:id="A02262-033-a-1460">in</w> <w lemma="physic" pos="n1" xml:id="A02262-033-a-1470" reg="Physic">Physick</w> <w lemma="know" pos="vvd" xml:id="A02262-033-a-1480">knew</w> <pc xml:id="A02262-033-a-1490" unit="sentence">.</pc> </l> <l xml:id="A02262-e114500"> <w lemma="sure" pos="j" xml:id="A02262-033-a-1500">Sure</w> <w lemma="we" pos="pns" xml:id="A02262-033-a-1510">we</w> <w lemma="with" pos="acp-p" xml:id="A02262-033-a-1520">with</w> <w lemma="darkness" pos="n1" xml:id="A02262-033-a-1530" reg="darkness">darknesse</w> <w lemma="be" pos="vvb" xml:id="A02262-033-a-1540">are</w> <w lemma="envelop" pos="vvn" xml:id="A02262-033-a-1550" reg="enveloped">invelloped</w> </l> <l xml:id="A02262-e114510"> <w lemma="because" pos="acp-p" xml:id="A02262-033-a-1560">Because</w> <w lemma="that" pos="d" xml:id="A02262-033-a-1570">that</w> <w lemma="innocent" pos="j" xml:id="A02262-033-a-1580">innocent</w> <w lemma="blood" pos="n1" xml:id="A02262-033-a-1590" reg="blood">bloud</w> <w lemma="by" pos="acp-p" xml:id="A02262-033-a-1600">by</w> <w lemma="envy" pos="n1" xml:id="A02262-033-a-1610">Envy</w> <w lemma="shed" pos="vvn" xml:id="A02262-033-a-1620">shed</w> <pc xml:id="A02262-033-a-1630">,</pc> </l> <l xml:id="A02262-e114520"> <w lemma="so" pos="av" xml:id="A02262-033-a-1640">So</w> <w lemma="dear" pos="j" xml:id="A02262-033-a-1650" reg="dear">deare</w> <w lemma="unto" pos="acp-p" xml:id="A02262-033-a-1660">unto</w> <w lemma="the" pos="d" xml:id="A02262-033-a-1670">the</w> <w lemma="god" pos="n2" xml:id="A02262-033-a-1680">Gods</w> <pc xml:id="A02262-033-a-1690">,</pc> <w lemma="this" pos="d" xml:id="A02262-033-a-1700">this</w> <w lemma="place" pos="n1" xml:id="A02262-033-a-1710">place</w> <w lemma="defame" pos="vvn" xml:id="A02262-033-a-1720" reg="defamed">defam'd</w> <pc xml:id="A02262-033-a-1730">:</pc> </l> <l n="410" xml:id="A02262-e114530"> <w lemma="which" pos="crq-r" xml:id="A02262-033-a-1740" reg="Which">VVhich</w> <w lemma="shake" pos="vvd" xml:id="A02262-033-a-1750">shook</w> <w lemma="the" pos="d" xml:id="A02262-033-a-1760">the</w> <w lemma="earth" pos="n1" xml:id="A02262-033-a-1770">Earth</w> <pc xml:id="A02262-033-a-1780">,</pc> <w lemma="and" pos="cc" xml:id="A02262-033-a-1790">and</w> <w lemma="make" pos="vvd" xml:id="A02262-033-a-1800">made</w> <w lemma="the" pos="d" xml:id="A02262-033-a-1810">the</w> <w lemma="day" pos="n1" xml:id="A02262-033-a-1820">Day</w> <w lemma="ashamed" pos="j" xml:id="A02262-033-a-1830" reg="ashamed">asham'd</w> <pc xml:id="A02262-033-a-1840" unit="sentence">.</pc> </l> <l xml:id="A02262-e114540"> <w lemma="great" pos="j" xml:id="A02262-033-a-1850">Great</w> <w lemma="father" pos="n1" xml:id="A02262-033-a-1860">Father</w> <w lemma="of" pos="acp-p" xml:id="A02262-033-a-1870">of</w> <w lemma="we" pos="pno" xml:id="A02262-033-a-1880">us</w> <w lemma="all" pos="d" xml:id="A02262-033-a-1890">all</w> <pc xml:id="A02262-033-a-1900">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-033-a-1910">whose</w> <w lemma="influence" pos="n1" xml:id="A02262-033-a-1920">Influence</w> </l> <l xml:id="A02262-e114550"> <w lemma="inform" pos="vvz" xml:id="A02262-033-a-1930" reg="Informs">Informes</w> <w lemma="the" pos="d" xml:id="A02262-033-a-1940">the</w> <w lemma="world" pos="n1" xml:id="A02262-033-a-1950">World</w> <w lemma="thou" pos="pns" xml:id="A02262-033-a-1960">thou</w> <w lemma="make" pos="vvd2" xml:id="A02262-033-a-1970">mad'st</w> <pc xml:id="A02262-033-a-1980">;</pc> <w lemma="though" pos="cs" xml:id="A02262-033-a-1990">though</w> <w lemma="sin" pos="n1" xml:id="A02262-033-a-2000">Sin</w> <w lemma="incense" pos="vvb" xml:id="A02262-033-a-2010">incense</w> </l> <l xml:id="A02262-e114560"> <w lemma="thy" pos="po" xml:id="A02262-033-a-2020">Thy</w> <w lemma="just" pos="j" xml:id="A02262-033-a-2030">just</w> <w lemma="displeasure" pos="n1" xml:id="A02262-033-a-2040">displeasure</w> <pc xml:id="A02262-033-a-2050">,</pc> <w lemma="easy" pos="j" xml:id="A02262-033-a-2060" reg="easy">easie</w> <w lemma="to" pos="acp-cs" xml:id="A02262-033-a-2070">to</w> <w lemma="forgive" pos="vvi" xml:id="A02262-033-a-2080">forgive</w> </l> <l xml:id="A02262-e114570"> <w lemma="those" pos="d" xml:id="A02262-033-a-2090">Those</w> <w lemma="who" pos="crq-r" xml:id="A02262-033-a-2100">who</w> <w lemma="confess" pos="vvb" xml:id="A02262-033-a-2110" reg="confess">confesse</w> <pc xml:id="A02262-033-a-2120">,</pc> <w lemma="and" pos="cc" xml:id="A02262-033-a-2130">and</w> <w lemma="for" pos="acp-p" xml:id="A02262-033-a-2140">for</w> <w lemma="their" pos="po" xml:id="A02262-033-a-2150">their</w> <w lemma="vice" pos="n2" xml:id="A02262-033-a-2160">Vices</w> <w lemma="grieve" pos="vvi" xml:id="A02262-033-a-2170">grieve</w> <pc xml:id="A02262-033-a-2180">;</pc> </l> <pb facs="33" n="59" xml:id="A02262-033-b"/> <l n="415" xml:id="A02262-e114580"> <w lemma="now" pos="av" xml:id="A02262-033-b-0010">Now</w> <w lemma="to" pos="acp-p" xml:id="A02262-033-b-0020">to</w> <w lemma="the" pos="d" xml:id="A02262-033-b-0030">the</w> <w lemma="desperate" pos="j" xml:id="A02262-033-b-0040">desperate</w> <w lemma="son" pos="n2" xml:id="A02262-033-b-0050">Sons</w> <w lemma="of" pos="acp-p" xml:id="A02262-033-b-0060">of</w> <w lemma="man" pos="n2" xml:id="A02262-033-b-0070">men</w> <pc xml:id="A02262-033-b-0080">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-033-b-0090">who</w> <w lemma="stray" pos="vvb" xml:id="A02262-033-b-0100">stray</w> </l> <l xml:id="A02262-e114590"> <w lemma="in" pos="acp-p" xml:id="A02262-033-b-0110">In</w> <w lemma="sin" pos="n2" xml:id="A02262-033-b-0120" reg="sins">sinnes</w> <w lemma="dark" pos="j" xml:id="A02262-033-b-0130">dark</w> <w lemma="labyrinth" pos="n1" xml:id="A02262-033-b-0140">Labyrinth</w> <pc xml:id="A02262-033-b-0150">,</pc> <w lemma="restore" pos="vvb" xml:id="A02262-033-b-0160">restore</w> <w lemma="the" pos="d" xml:id="A02262-033-b-0170">the</w> <w lemma="day" pos="n1" xml:id="A02262-033-b-0180">Day</w> <pc xml:id="A02262-033-b-0190" unit="sentence">.</pc> </l> <l xml:id="A02262-e114600"> <w lemma="one" pos="crd" xml:id="A02262-033-b-0200">One</w> <w lemma="sacrifice" pos="n1" xml:id="A02262-033-b-0210">Sacrifice</w> <w lemma="seek" pos="vvb" xml:id="A02262-033-b-0220">seek</w> <w lemma="we" pos="pns" xml:id="A02262-033-b-0230">we</w> <w lemma="to" pos="acp-cs" xml:id="A02262-033-b-0240">to</w> <w lemma="expiate" pos="vvi" xml:id="A02262-033-b-0250">expiate</w> </l> <l xml:id="A02262-e114610"> <w lemma="all" pos="d" xml:id="A02262-033-b-0260">All</w> <w lemma="our" pos="po" xml:id="A02262-033-b-0270">our</w> <w lemma="offence" pos="n2" xml:id="A02262-033-b-0280">Offences</w> <pc xml:id="A02262-033-b-0290">,</pc> <w lemma="and" pos="cc" xml:id="A02262-033-b-0300">and</w> <w lemma="appease" pos="vvi" xml:id="A02262-033-b-0310">appease</w> <w lemma="his" pos="po" xml:id="A02262-033-b-0320">his</w> <w lemma="hate" pos="n1" xml:id="A02262-033-b-0330">hate</w> <pc xml:id="A02262-033-b-0340" unit="sentence">.</pc> </l> <l xml:id="A02262-e114620"> <w lemma="which" pos="crq-r" xml:id="A02262-033-b-0350" reg="Which">VVhich</w> <w lemma="the" pos="d" xml:id="A02262-033-b-0360">the</w> <w lemma="religion" pos="n1" xml:id="A02262-033-b-0370">Religion</w> <w lemma="of" pos="acp-p" xml:id="A02262-033-b-0380">of</w> <w lemma="the" pos="d" xml:id="A02262-033-b-0390">the</w> <w lemma="samian" pos="n1-nn_j" xml:id="A02262-033-b-0400">Samian</w> <pc xml:id="A02262-033-b-0410">,</pc> </l> <l n="420" xml:id="A02262-e114630"> <w lemma="nor" pos="cc-x" xml:id="A02262-033-b-0420">Nor</w> <w lemma="thracian" pos="j-nn" xml:id="A02262-033-b-0430">Thracian</w> <w lemma="harp" pos="n1" xml:id="A02262-033-b-0440" reg="Harp">Harpe</w> <pc xml:id="A02262-033-b-0450">,</pc> <w lemma="wild" pos="j" xml:id="A02262-033-b-0460">wild</w> <w lemma="beast" pos="n2" xml:id="A02262-033-b-0470">beasts</w> <w lemma="instruct" pos="vvg" xml:id="A02262-033-b-0480">instructing</w> <pc xml:id="A02262-033-b-0490">,</pc> <w lemma="can" pos="vmb" xml:id="A02262-033-b-0500">can</w> <pc xml:id="A02262-033-b-0510">;</pc> </l> <l xml:id="A02262-e114640"> <w lemma="nor" pos="cc-x" xml:id="A02262-033-b-0520">Nor</w> <w lemma="that" pos="d" xml:id="A02262-033-b-0530">that</w> <w lemma="prophetic" pos="j" xml:id="A02262-033-b-0540" reg="Prophetic">Prophetick</w> <w lemma="boy" pos="n1" xml:id="A02262-033-b-0550">Boy</w> <pc xml:id="A02262-033-b-0560">,</pc> <w lemma="the" pos="d" xml:id="A02262-033-b-0570">the</w> <w lemma="glebe" pos="n1g" xml:id="A02262-033-b-0580" reg="Glebe's">Gleabs</w> <w lemma="swart" pos="j" xml:id="A02262-033-b-0590">swart</w> <w lemma="son" pos="n1" xml:id="A02262-033-b-0600">son</w> <pc xml:id="A02262-033-b-0610">,</pc> </l> <l xml:id="A02262-e114650"> <w lemma="who" pos="crq-r" xml:id="A02262-033-b-0620" reg="Who">VVho</w> <w lemma="teach" pos="vvd" xml:id="A02262-033-b-0630">taught</w> <w lemma="the" pos="d" xml:id="A02262-033-b-0640">the</w> <w lemma="tuscan" pos="n2-nn" xml:id="A02262-033-b-0650" reg="tuscans">Thuscans</w> <w lemma="divination" pos="n1" xml:id="A02262-033-b-0660">Divination</w> <pc xml:id="A02262-033-b-0670" unit="sentence">.</pc> </l> <l xml:id="A02262-e114660"> <w lemma="the" pos="d" xml:id="A02262-033-b-0680">The</w> <w lemma="blood" pos="n1" xml:id="A02262-033-b-0690" reg="Blood">Bloud</w> <pc xml:id="A02262-033-b-0700">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-033-b-0710">which</w> <w lemma="from" pos="acp-p" xml:id="A02262-033-b-0720">from</w> <w lemma="that" pos="cs" xml:id="A02262-033-b-0730">that</w> <w lemma="mangle" pos="j_vn" xml:id="A02262-033-b-0740">mangled</w> <w lemma="body" pos="n1" xml:id="A02262-033-b-0750">body</w> <w lemma="bleed" pos="vvd" xml:id="A02262-033-b-0760">bled</w> <pc xml:id="A02262-033-b-0770">,</pc> </l> <l xml:id="A02262-e114670"> <w lemma="must" pos="vmb" xml:id="A02262-033-b-0780">Must</w> <w lemma="purge" pos="vvi" xml:id="A02262-033-b-0790">purge</w> <w lemma="our" pos="po" xml:id="A02262-033-b-0800">our</w> <w lemma="sin" pos="n2" xml:id="A02262-033-b-0810">sins</w> <pc xml:id="A02262-033-b-0820">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-033-b-0830">which</w> <w lemma="we" pos="pns" xml:id="A02262-033-b-0840">we</w> <w lemma="unjust" pos="av_j" xml:id="A02262-033-b-0850">unjustly</w> <w lemma="shed" pos="vvn" xml:id="A02262-033-b-0860">shed</w> <pc xml:id="A02262-033-b-0870" unit="sentence">.</pc> </l> <l n="425" xml:id="A02262-e114680"> <w lemma="o" pos="uh" xml:id="A02262-033-b-0880">O</w> <w lemma="smooth" pos="vvb" xml:id="A02262-033-b-0890">smooth</w> <w lemma="thy" pos="po" xml:id="A02262-033-b-0900">thy</w> <w lemma="brow" pos="n2" xml:id="A02262-033-b-0910">brows</w> <pc xml:id="A02262-033-b-0920" unit="sentence">!</pc> <w lemma="receive" pos="vvb" xml:id="A02262-033-b-0930">Receive</w> <w lemma="the" pos="d" xml:id="A02262-033-b-0940">the</w> <w lemma="innocence" pos="n1" xml:id="A02262-033-b-0950">innocence</w> </l> <l xml:id="A02262-e114690"> <w lemma="of" pos="acp-p" xml:id="A02262-033-b-0960">Of</w> <w lemma="one" pos="crd" xml:id="A02262-033-b-0970">one</w> <w lemma="for" pos="acp-p" xml:id="A02262-033-b-0980">for</w> <w lemma="all" pos="d" xml:id="A02262-033-b-0990">all</w> <pc xml:id="A02262-033-b-1000">;</pc> <w lemma="and" pos="cc" xml:id="A02262-033-b-1010">and</w> <w lemma="with" pos="acp-p" xml:id="A02262-033-b-1020">with</w> <w lemma="our" pos="po" xml:id="A02262-033-b-1030">our</w> <w lemma="guilt" pos="n1" xml:id="A02262-033-b-1040">guilt</w> <w lemma="dispense" pos="vvi" xml:id="A02262-033-b-1050" reg="dispense">dispence</w> <pc xml:id="A02262-033-b-1060" unit="sentence">.</pc> </l> <l xml:id="A02262-e114700"> <w lemma="for" pos="acp-p" xml:id="A02262-033-b-1070">For</w> <w lemma="sin" pos="n1" xml:id="A02262-033-b-1080">sin</w> <pc xml:id="A02262-033-b-1090">,</pc> <w lemma="what" pos="crq-r" xml:id="A02262-033-b-1100">what</w> <w lemma="great" pos="j-c" xml:id="A02262-033-b-1110">greater</w> <w lemma="ransom" pos="n1" xml:id="A02262-033-b-1120" reg="Ransom">Ransome</w> <w lemma="can" pos="vmb" xml:id="A02262-033-b-1130">can</w> <w lemma="we" pos="pns" xml:id="A02262-033-b-1140">we</w> <w lemma="pay" pos="vvi" xml:id="A02262-033-b-1150">pay</w> <pc xml:id="A02262-033-b-1160" unit="sentence">?</pc> </l> <l xml:id="A02262-e114710"> <w lemma="what" pos="crq-q" xml:id="A02262-033-b-1170" reg="What">VVhat</w> <w lemma="worthy" pos="j-c" xml:id="A02262-033-b-1180">worthier</w> <w lemma="offer" pos="vvg" xml:id="A02262-033-b-1190">Offering</w> <w lemma="on" pos="acp-p" xml:id="A02262-033-b-1200">on</w> <w lemma="thy" pos="po" xml:id="A02262-033-b-1210">thy</w> <w lemma="altar" pos="n1" xml:id="A02262-033-b-1220">Altar</w> <w lemma="lay" pos="vvi" xml:id="A02262-033-b-1230">lay</w> <pc xml:id="A02262-033-b-1240" unit="sentence">?</pc> </l> </sp> </div> <div n="5" type="act" xml:id="A02262-e114720"> <pb facs="34" n="60" xml:id="A02262-034-a"/> <head> <w lemma="the" pos="d" xml:id="A02262-034-a-0010">THE</w> <w lemma="five" pos="ord" xml:id="A02262-034-a-0020">FIFTH</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-034-a-0030">ACT.</w> <pc xml:id="A02262-034-a-0040" unit="sentence"/> </head> <stage xml:id="A02262-e114730"> <w lemma="Joseph" pos="n1-nn" xml:id="A02262-034-a-0050">JOSEPH</w> <w lemma="of" pos="acp-p" xml:id="A02262-034-a-0060">OF</w> <w lemma="Arimathea" pos="n1-nn" xml:id="A02262-034-a-0070">ARIMATHEA</w> <pc xml:id="A02262-034-a-0080" unit="sentence">.</pc> <w lemma="Nicodemus" pos="n1-nn" xml:id="A02262-034-a-0090" reg="NICODEMUS">NICODEMVS</w> <pc xml:id="A02262-034-a-0100" unit="sentence">.</pc> </stage> <sp xml:id="A02262-e114740" who="A02262-joseph"> <l xml:id="A02262-e114750"> <w lemma="see" pos="vvb" xml:id="A02262-034-a-0110">SEe</w> <pc xml:id="A02262-034-a-0120">,</pc> <w lemma="citizen" pos="n2" xml:id="A02262-034-a-0130">Citizens</w> <pc xml:id="A02262-034-a-0140">,</pc> <w lemma="we" pos="pns" xml:id="A02262-034-a-0150">we</w> <w lemma="pilat" pos="n1g-nn" xml:id="A02262-034-a-0160" reg="Pilate's">Pilats</w> <w lemma="bounty" pos="n1" xml:id="A02262-034-a-0170">bounty</w> <w lemma="bear" pos="vvi" xml:id="A02262-034-a-0180" reg="bear">beare</w> <pc xml:id="A02262-034-a-0190">:</pc> </l> <l xml:id="A02262-e114760"> <w lemma="without" pos="acp-p" xml:id="A02262-034-a-0200" reg="Without">With-out</w> <w lemma="a" pos="d" xml:id="A02262-034-a-0210">a</w> <w lemma="suit" pos="n1" xml:id="A02262-034-a-0220" reg="suit">suite</w> <w lemma="man" pos="n2" xml:id="A02262-034-a-0230">men</w> <w lemma="can" pos="vmb-x" xml:id="A02262-034-a-0240">cannot</w> <w lemma="man" pos="n1" xml:id="A02262-034-a-0250">man</w> <w lemma="inter" pos="vvi" xml:id="A02262-034-a-0260" reg="inter">interre</w> <pc xml:id="A02262-034-a-0270" unit="sentence">.</pc> </l> <l xml:id="A02262-e114770"> <w lemma="the" pos="d" xml:id="A02262-034-a-0280">The</w> <w lemma="roman" pos="j-nn" xml:id="A02262-034-a-0290" reg="Roman">Romane</w> <w lemma="progeny" pos="n1" xml:id="A02262-034-a-0300">Progeny</w> <w lemma="nor" pos="cc-x" xml:id="A02262-034-a-0310">nor</w> <w lemma="free" pos="av_j" xml:id="A02262-034-a-0320">freely</w> <w lemma="will" pos="vmb" xml:id="A02262-034-a-0330">will</w> </l> <l xml:id="A02262-e114780"> <w lemma="do" pos="vvi" xml:id="A02262-034-a-0340" reg="Do">Doe</w> <w lemma="what" pos="crq-r" xml:id="A02262-034-a-0350">what</w> <w lemma="be" pos="vvz" xml:id="A02262-034-a-0360">is</w> <w lemma="good" pos="j" xml:id="A02262-034-a-0370">good</w> <pc xml:id="A02262-034-a-0380">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-034-a-0390">nor</w> <pc xml:id="A02262-034-a-0400">,</pc> <w lemma="unrewarded" pos="j" xml:id="A02262-034-a-0410">unrewarded</w> <w lemma="ill" pos="n1_j" xml:id="A02262-034-a-0420">ill</w> <pc xml:id="A02262-034-a-0430" unit="sentence">.</pc> </l> <l n="5" xml:id="A02262-e114790"> <w lemma="Nothing" pos="pi-x" xml:id="A02262-034-a-0440">Nothing</w> <w lemma="be" pos="vvz" xml:id="A02262-034-a-0450">is</w> <w lemma="now" pos="av" xml:id="A02262-034-a-0460">now</w> <w lemma="in" pos="acp-p" xml:id="A02262-034-a-0470">in</w> <w lemma="use" pos="n1" xml:id="A02262-034-a-0480">use</w> <w lemma="but" pos="acp-p" xml:id="A02262-034-a-0490">but</w> <w lemma="barbarous" pos="j" xml:id="A02262-034-a-0500">barbarous</w> <w lemma="vice" pos="n1" xml:id="A02262-034-a-0510">Vice</w> <pc xml:id="A02262-034-a-0520">:</pc> </l> <l xml:id="A02262-e114800"> <w lemma="they" pos="pns" xml:id="A02262-034-a-0530">They</w> <w lemma="sell" pos="vvb" xml:id="A02262-034-a-0540">sell</w> <w lemma="our" pos="po" xml:id="A02262-034-a-0550">our</w> <w lemma="blood" pos="n1" xml:id="A02262-034-a-0560" reg="blood">bloud</w> <pc xml:id="A02262-034-a-0570">,</pc> <w lemma="on" pos="acp-p" xml:id="A02262-034-a-0580">on</w> <w lemma="grave" pos="n2" xml:id="A02262-034-a-0590">graves</w> <w lemma="they" pos="pns" xml:id="A02262-034-a-0600">they</w> <w lemma="set" pos="vvd" xml:id="A02262-034-a-0610">set</w> <w lemma="a" pos="d" xml:id="A02262-034-a-0620">a</w> <w lemma="price" pos="n1" xml:id="A02262-034-a-0630">price</w> <pc xml:id="A02262-034-a-0640" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e114810" who="A02262-nicodemus"> <speaker> <w lemma="Nicodemus" pos="n1-nn" xml:id="A02262-034-a-0650" reg="NICODEMUS">NICODEMVS</w> <pc xml:id="A02262-034-a-0660" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e114820"> <w lemma="o" pos="uh" xml:id="A02262-034-a-0670">O</w> <w lemma="Joseph" pos="n1-nn" xml:id="A02262-034-a-0680">Joseph</w> <pc xml:id="A02262-034-a-0690">,</pc> <w lemma="these" pos="d" xml:id="A02262-034-a-0700">these</w> <w lemma="vain" pos="j" xml:id="A02262-034-a-0710" reg="vain">vaine</w> <w lemma="ecstasy" pos="n2" xml:id="A02262-034-a-0720" reg="ecstasies">extasies</w> <w lemma="refrain" pos="vvi" xml:id="A02262-034-a-0730" reg="refrain">refraine</w> <pc xml:id="A02262-034-a-0740">:</pc> </l> <l xml:id="A02262-e114830"> <w lemma="but" pos="acp-cc" xml:id="A02262-034-a-0750">But</w> <w lemma="if" pos="cs" xml:id="A02262-034-a-0760">if</w> <w lemma="it" pos="pn" xml:id="A02262-034-a-0770">it</w> <w lemma="seem" pos="vvb" xml:id="A02262-034-a-0780" reg="seem">seeme</w> <w lemma="so" pos="av" xml:id="A02262-034-a-0790">so</w> <w lemma="pleasant" pos="j" xml:id="A02262-034-a-0800">pleasant</w> <w lemma="to" pos="acp-cs" xml:id="A02262-034-a-0810">to</w> <w lemma="complain" pos="vvi" xml:id="A02262-034-a-0820" reg="Complain">Complaine</w> <pc xml:id="A02262-034-a-0830">,</pc> </l> <l xml:id="A02262-e114840"> <w lemma="let" pos="vvb" xml:id="A02262-034-a-0840">Let</w> <w lemma="Rome" pos="n1-nn" xml:id="A02262-034-a-0850">Rome</w> <w lemma="alone" pos="av_j" xml:id="A02262-034-a-0860">alone</w> <pc xml:id="A02262-034-a-0870">,</pc> <w lemma="and" pos="cc" xml:id="A02262-034-a-0880">and</w> <w lemma="seek" pos="vvi" xml:id="A02262-034-a-0890">seek</w> <w lemma="a" pos="d" xml:id="A02262-034-a-0900">a</w> <w lemma="near" pos="j-c" xml:id="A02262-034-a-0910" reg="nearer">neerer</w> <w lemma="guilt" pos="n1" xml:id="A02262-034-a-0920">guilt</w> <pc xml:id="A02262-034-a-0930">:</pc> </l> <l n="10" xml:id="A02262-e114850"> <w lemma="his" pos="po" xml:id="A02262-034-a-0940">His</w> <w lemma="blood" pos="n1" xml:id="A02262-034-a-0950" reg="blood">bloud</w> <w lemma="not" pos="xx" xml:id="A02262-034-a-0960">not</w> <w lemma="Romulus" pos="n1-nn" xml:id="A02262-034-a-0970">Romulus</w> <w lemma="son" pos="n2" xml:id="A02262-034-a-0980">sons</w> <pc xml:id="A02262-034-a-0990">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-034-a-1000">but</w> <w lemma="Abraham" pos="n1g-nn" xml:id="A02262-034-a-1010" reg="Abraham's">Abrahams</w> <w lemma="spill" pos="vvn" xml:id="A02262-034-a-1020">spilt</w> <pc xml:id="A02262-034-a-1030" unit="sentence">.</pc> </l> <l xml:id="A02262-e114860"> <w lemma="who" pos="crq-r" xml:id="A02262-034-a-1040" reg="Who">VVho</w> <w lemma="so" pos="av" xml:id="A02262-034-a-1050">so</w> <w lemma="the" pos="d" xml:id="A02262-034-a-1060">the</w> <w lemma="pure" pos="j-c" xml:id="A02262-034-a-1070">purer</w> <w lemma="sense" pos="n1" xml:id="A02262-034-a-1080">sense</w> <w lemma="sincere" pos="av_j" xml:id="A02262-034-a-1090">sincerely</w> <w lemma="draw" pos="vvz" xml:id="A02262-034-a-1100">draws</w> </l> <l xml:id="A02262-e114870"> <w lemma="from" pos="acp-p" xml:id="A02262-034-a-1110">From</w> <w lemma="those" pos="d" xml:id="A02262-034-a-1120">those</w> <w lemma="celestial" pos="j" xml:id="A02262-034-a-1130" reg="celestial">celestiall</w> <w lemma="oracle" pos="n2" xml:id="A02262-034-a-1140">Oracles</w> <w lemma="and" pos="cc" xml:id="A02262-034-a-1150">and</w> <w lemma="law" pos="n2" xml:id="A02262-034-a-1160" reg="Laws">Lawes</w> <pc xml:id="A02262-034-a-1170">,</pc> </l> <l xml:id="A02262-e114880"> <w lemma="by" pos="acp-p" xml:id="A02262-034-a-1180">By</w> <w lemma="God" pos="n1-nn" xml:id="A02262-034-a-1190">God</w> <w lemma="above" pos="acp-p" xml:id="A02262-034-a-1200">above</w> <w lemma="himself" pos="px" xml:id="A02262-034-a-1210" reg="himself">himselfe</w> <w lemma="inspire" pos="vvn" xml:id="A02262-034-a-1220" reg="inspired">inspir'd</w> <pc xml:id="A02262-034-a-1230">,</pc> <w lemma="will" pos="vmb" xml:id="A02262-034-a-1240">will</w> <w lemma="say" pos="vvi" xml:id="A02262-034-a-1250">say</w> </l> <l xml:id="A02262-e114890"> <w lemma="none" pos="pi-x" xml:id="A02262-034-a-1260">None</w> <w lemma="lead" pos="vvd" xml:id="A02262-034-a-1270">led</w> <w lemma="to" pos="acp-p" xml:id="A02262-034-a-1280">to</w> <w lemma="eternity" pos="n1" xml:id="A02262-034-a-1290" reg="Eternity">Eternitie</w> <w lemma="a" pos="d" xml:id="A02262-034-a-1300">a</w> <w lemma="straight" pos="j-c" xml:id="A02262-034-a-1310">straighter</w> <w lemma="way" pos="n1" xml:id="A02262-034-a-1320">way</w> <pc xml:id="A02262-034-a-1330" unit="sentence">.</pc> </l> <l n="15" xml:id="A02262-e114900"> <w lemma="what" pos="crq-q" xml:id="A02262-034-a-1340" reg="what" type="contract1">VVhat</w> <w xml:id="A02262-034-a-1340c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="that" pos="d" xml:id="A02262-034-a-1350">that</w> <w lemma="to" pos="acp-p" xml:id="A02262-034-a-1360">to</w> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-034-a-1370" reg="Pilate">Pilat</w> <pc xml:id="A02262-034-a-1380">?</pc> <w lemma="fall" pos="vvd" xml:id="A02262-034-a-1390">fell</w> <w lemma="the" pos="d" xml:id="A02262-034-a-1400">the</w> <w lemma="innocent" pos="j" xml:id="A02262-034-a-1410">Innocent</w> <w lemma="by" pos="acp-p" xml:id="A02262-034-a-1420">by</w> </l> <l xml:id="A02262-e114910"> <w lemma="a" pos="d" xml:id="A02262-034-a-1430">A</w> <w lemma="roman" pos="j-nn" xml:id="A02262-034-a-1440" reg="Roman">Romane</w> <w lemma="oath" pos="n1" xml:id="A02262-034-a-1450">Oath</w> <pc xml:id="A02262-034-a-1460">?</pc> <w lemma="be" pos="vvd" xml:id="A02262-034-a-1470" type="contract1" reg="was">was</w> <w xml:id="A02262-034-a-1470c" type="contract2" lemma="it" pos="pn" reg="'t" join="left">'t</w> <w lemma="through" pos="acp-p" xml:id="A02262-034-a-1480">through</w> <w lemma="the" pos="d" xml:id="A02262-034-a-1490">the</w> <w lemma="subtlety" pos="n1" xml:id="A02262-034-a-1500" reg="subtlety">subtilty</w> </l> <l xml:id="A02262-e114920"> <w lemma="of" pos="acp-p" xml:id="A02262-034-a-1510">Of</w> <w lemma="senator" pos="n2" xml:id="A02262-034-a-1520">Senators</w> <w lemma="or" pos="cc" xml:id="A02262-034-a-1530">or</w> <w lemma="priest" pos="n2" xml:id="A02262-034-a-1540">Priests</w> <pc xml:id="A02262-034-a-1550" unit="sentence">?</pc> <w lemma="the" pos="d" xml:id="A02262-034-a-1560">The</w> <w lemma="doom" pos="n1" xml:id="A02262-034-a-1570" reg="Doom">Doome</w> <w lemma="display" pos="vvd" xml:id="A02262-034-a-1580" reg="displayed">display'd</w> </l> <l xml:id="A02262-e114930"> <w lemma="they" pos="pns" xml:id="A02262-034-a-1590">They</w> <w lemma="Caesar" pos="n1-nn" xml:id="A02262-034-a-1600">Caesar</w> <w lemma="less" pos="av-c_d" xml:id="A02262-034-a-1601" reg="less">lesse</w> <w lemma="than" pos="cs" xml:id="A02262-034-a-1610" reg="than">then</w> <w lemma="caiaphas" pos="n1g-nn" xml:id="A02262-034-a-1620" reg="caiaphas'">Caiaphas</w> <w lemma="obey" pos="vvn" xml:id="A02262-034-a-1630" reg="obeyed">obay'd</w> <pc xml:id="A02262-034-a-1640" unit="sentence">.</pc> </l> <pb facs="34" n="61" xml:id="A02262-034-b"/> <l xml:id="A02262-e114940"> <w lemma="let" pos="vvb" xml:id="A02262-034-b-0010">Let</w> <w lemma="we" pos="pno" xml:id="A02262-034-b-0020">us</w> <w lemma="transfer" pos="vvi" xml:id="A02262-034-b-0030" reg="transfer">transferre</w> <w lemma="the" pos="d" xml:id="A02262-034-b-0040">the</w> <w lemma="fact" pos="n1" xml:id="A02262-034-b-0050">fact</w> <pc xml:id="A02262-034-b-0060">;</pc> <w lemma="the" pos="d" xml:id="A02262-034-b-0070">the</w> <w lemma="impious" pos="j" xml:id="A02262-034-b-0080">impious</w> <w lemma="Jew" pos="n1-nn" xml:id="A02262-034-b-0090">Jew</w> </l> <l n="20" xml:id="A02262-e114950"> <w lemma="with" pos="acp-p" xml:id="A02262-034-b-0100" reg="With">VVith</w> <w lemma="heart" pos="n1" xml:id="A02262-034-b-0110">heart</w> <pc xml:id="A02262-034-b-0120">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-034-b-0130">with</w> <w lemma="tongue" pos="n1" xml:id="A02262-034-b-0140">tongue</w> <w lemma="and" pos="cc" xml:id="A02262-034-b-0150">and</w> <w lemma="eye" pos="n2" xml:id="A02262-034-b-0160">eyes</w> <pc xml:id="A02262-034-b-0170">,</pc> <w lemma="first" pos="ord" xml:id="A02262-034-b-0180">first</w> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-034-b-0190">Jesus</w> <w lemma="slay" pos="vvd" xml:id="A02262-034-b-0200">slew</w> <pc xml:id="A02262-034-b-0210">:</pc> </l> <l xml:id="A02262-e114960"> <w lemma="the" pos="d" xml:id="A02262-034-b-0220">The</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-034-b-0230">Romans</w> <w lemma="only" pos="av_j" xml:id="A02262-034-b-0240" reg="only">onely</w> <w lemma="act" pos="vvd" xml:id="A02262-034-b-0250">acted</w> <w lemma="their" pos="po" xml:id="A02262-034-b-0260">their</w> <w lemma="offence" pos="n1" xml:id="A02262-034-b-0270">Offence</w> <pc xml:id="A02262-034-b-0280" unit="sentence">.</pc> </l> <l xml:id="A02262-e114970"> <w lemma="how" pos="crq-cs" xml:id="A02262-034-b-0290">How</w> <w lemma="well" pos="av" xml:id="A02262-034-b-0300">well</w> <w lemma="the" pos="d" xml:id="A02262-034-b-0310">the</w> <w lemma="heaven" pos="n2" xml:id="A02262-034-b-0320">Heavens</w> <w lemma="with" pos="acp-p" xml:id="A02262-034-b-0330">with</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="A02262-034-b-0340">Hebrew</w> <w lemma="hand" pos="n2" xml:id="A02262-034-b-0350">hands</w> <w lemma="dispense" pos="vvb" xml:id="A02262-034-b-0360" reg="dispense">dispence</w> <pc xml:id="A02262-034-b-0370" unit="sentence">!</pc> </l> <l xml:id="A02262-e114980"> <w lemma="for" pos="acp-p" xml:id="A02262-034-b-0380">For</w> <w lemma="this" pos="d" xml:id="A02262-034-b-0390">this</w> <w lemma="the" pos="d" xml:id="A02262-034-b-0400">the</w> <w lemma="Jew" pos="n1-nn" xml:id="A02262-034-b-0410">Jew</w> <w lemma="the" pos="d" xml:id="A02262-034-b-0420" type="contract1" reg="th'">th'</w> <w xml:id="A02262-034-b-0420c" type="contract2" lemma="italian" pos="n2-nn_j" reg="Italians" join="left">Italians</w> <w lemma="crime" pos="n1" xml:id="A02262-034-b-0430">Crime</w> <w lemma="envy" pos="vvd" xml:id="A02262-034-b-0440" reg="envied">envi'd</w> <pc xml:id="A02262-034-b-0450">,</pc> </l> <l xml:id="A02262-e114990"> <w lemma="and" pos="cc" xml:id="A02262-034-b-0460">And</w> <w lemma="wish" pos="vvd" xml:id="A02262-034-b-0470" reg="wished">wish'd</w> <w lemma="himself" pos="px" xml:id="A02262-034-b-0480" reg="himself">himselfe</w> <w lemma="the" pos="d" xml:id="A02262-034-b-0490">the</w> <w lemma="bloody" pos="j" xml:id="A02262-034-b-0500">bloody</w> <w lemma="homicide" pos="n1" xml:id="A02262-034-b-0510">Homicide</w> <pc xml:id="A02262-034-b-0520" unit="sentence">.</pc> </l> <l n="25" xml:id="A02262-e115000"> <w lemma="do" pos="vvb" xml:id="A02262-034-b-0530" reg="Do">Doe</w> <w lemma="we" pos="pns" xml:id="A02262-034-b-0540">we</w> <w lemma="as" pos="acp-p" xml:id="A02262-034-b-0550">as</w> <w lemma="yet" pos="av" xml:id="A02262-034-b-0560">yet</w> <w lemma="our" pos="po" xml:id="A02262-034-b-0570">our</w> <w lemma="servitude" pos="n1" xml:id="A02262-034-b-0580">servitude</w> <w lemma="lament" pos="vvi" xml:id="A02262-034-b-0590">lament</w> <pc xml:id="A02262-034-b-0600">,</pc> </l> <l xml:id="A02262-e115010"> <w lemma="when" pos="crq-cs" xml:id="A02262-034-b-0610" reg="When">VVhen</w> <w lemma="such" pos="d" xml:id="A02262-034-b-0620">such</w> <w lemma="a" pos="d" xml:id="A02262-034-b-0630">a</w> <w lemma="murder" pos="n1" xml:id="A02262-034-b-0640">murder</w> <w lemma="meet" pos="vvz" xml:id="A02262-034-b-0650">meets</w> <w lemma="no" pos="d-x" xml:id="A02262-034-b-0660">no</w> <w lemma="punishment" pos="n1" xml:id="A02262-034-b-0670">punishment</w> <pc xml:id="A02262-034-b-0680" unit="sentence">?</pc> </l> <l xml:id="A02262-e115020"> <w lemma="this" pos="d" xml:id="A02262-034-b-0690">This</w> <w lemma="do" pos="vvb" xml:id="A02262-034-b-0700" reg="do">doe</w> <w lemma="they" pos="pns" xml:id="A02262-034-b-0710">they</w> <pc xml:id="A02262-034-b-0720">,</pc> <w lemma="this" pos="d" xml:id="A02262-034-b-0730">this</w> <w lemma="command" pos="n1" xml:id="A02262-034-b-0740">command</w> <pc xml:id="A02262-034-b-0750" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e115030" who="A02262-joseph"> <speaker> <w lemma="Joseph" pos="n1-nn" xml:id="A02262-034-b-0760">JOSEPH</w> <pc xml:id="A02262-034-b-0770" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e115040"> <w lemma="the" pos="d" xml:id="A02262-034-b-0780">The</w> <w lemma="progeny" pos="n1" xml:id="A02262-034-b-0790">Progeny</w> </l> <l xml:id="A02262-e115050"> <w lemma="of" pos="acp-p" xml:id="A02262-034-b-0800">Of</w> <w lemma="roman" pos="j-nn" xml:id="A02262-034-b-0810" reg="Roman">Romane</w> <w lemma="Ilia" pos="n1-nn" xml:id="A02262-034-b-0820">Ilia</w> <pc xml:id="A02262-034-b-0830">,</pc> <w lemma="and" pos="cc" xml:id="A02262-034-b-0840">and</w> <w lemma="of" pos="acp-p" xml:id="A02262-034-b-0850">of</w> <w lemma="Sara" pos="n1-nn" xml:id="A02262-034-b-0860">Sara</w> <pc xml:id="A02262-034-b-0870">,</pc> <w lemma="I" pos="pns" xml:id="A02262-034-b-0880">I</w> </l> <l xml:id="A02262-e115060"> <w lemma="with" pos="acp-p" xml:id="A02262-034-b-0890" reg="With">VVith</w> <w lemma="equal" pos="j" xml:id="A02262-034-b-0900" reg="equal">equall</w> <w lemma="detestation" pos="n1" xml:id="A02262-034-b-0910">detestation</w> <w lemma="execrate" pos="vvi" xml:id="A02262-034-b-0920">execrate</w> <pc xml:id="A02262-034-b-0930" unit="sentence">.</pc> </l> <l n="30" xml:id="A02262-e115070"> <w lemma="o" pos="uh" xml:id="A02262-034-b-0940">O</w> <w lemma="may" pos="vmb" xml:id="A02262-034-b-0950">may</w> <w lemma="they" pos="pns" xml:id="A02262-034-b-0960">they</w> <w lemma="perish" pos="vvi" xml:id="A02262-034-b-0970">perish</w> <w lemma="by" pos="acp-p" xml:id="A02262-034-b-0980">by</w> <w lemma="a" pos="d" xml:id="A02262-034-b-0990">a</w> <w lemma="fearful" pos="j" xml:id="A02262-034-b-1000" reg="fearful">fearefull</w> <w lemma="fate" pos="n1" xml:id="A02262-034-b-1010">Fate</w> <pc xml:id="A02262-034-b-1020" unit="sentence">!</pc> </l> <l xml:id="A02262-e115080"> <w lemma="just" pos="j" xml:id="A02262-034-b-1030">Just</w> <w lemma="heaven" pos="n1" xml:id="A02262-034-b-1040">Heaven</w> <pc xml:id="A02262-034-b-1050">,</pc> <w lemma="why" pos="crq-q" xml:id="A02262-034-b-1060">why</w> <w lemma="sleep" pos="vvz" xml:id="A02262-034-b-1070" reg="sleeps">sleepes</w> <w lemma="thy" pos="po" xml:id="A02262-034-b-1080">thy</w> <w lemma="lightning" pos="n1" xml:id="A02262-034-b-1090">Lightning</w> <pc xml:id="A02262-034-b-1100">!</pc> <w lemma="in" pos="acp-p" xml:id="A02262-034-b-1110">in</w> <w lemma="a" pos="d" xml:id="A02262-034-b-1120">a</w> <w lemma="shower" pos="n1" xml:id="A02262-034-b-1130" reg="Shower">Showre</w> </l> <l xml:id="A02262-e115090"> <w lemma="of" pos="acp-p" xml:id="A02262-034-b-1140">Of</w> <w lemma="pitch" pos="n1" xml:id="A02262-034-b-1150">pitch</w> <w lemma="descend" pos="vvi" xml:id="A02262-034-b-1160">descend</w> <pc xml:id="A02262-034-b-1170">:</pc> <w lemma="let" pos="vvb" xml:id="A02262-034-b-1180">Let</w> <w lemma="stench" pos="j_vg" xml:id="A02262-034-b-1190">stenching</w> <w lemma="sea" pos="n2" xml:id="A02262-034-b-1200">Seas</w> <w lemma="devour" pos="vvb" xml:id="A02262-034-b-1210" reg="devour">deuour</w> </l> <l xml:id="A02262-e115100"> <w lemma="this" pos="d" xml:id="A02262-034-b-1220">This</w> <w lemma="curse" pos="j_vn" xml:id="A02262-034-b-1230">cursed</w> <w lemma="city" pos="n1" xml:id="A02262-034-b-1240">City</w> <pc xml:id="A02262-034-b-1250" unit="sentence">.</pc> <w lemma="Sodom" pos="n1-nn" xml:id="A02262-034-b-1260" reg="Sodom">Sodome</w> <pc xml:id="A02262-034-b-1270">,</pc> <w lemma="thou" pos="pns" xml:id="A02262-034-b-1280">thou</w> <w lemma="be" pos="vv2" xml:id="A02262-034-b-1290">art</w> <w lemma="clear" pos="j" xml:id="A02262-034-b-1300" reg="clear">cleare</w> <pc xml:id="A02262-034-b-1310">,</pc> </l> <l xml:id="A02262-e115110"> <w lemma="compare" pos="vvn" xml:id="A02262-034-b-1320" reg="Compared">Compar'd</w> <w lemma="to" pos="acp-p" xml:id="A02262-034-b-1330">to</w> <w lemma="we" pos="png" xml:id="A02262-034-b-1340">ours</w> <pc xml:id="A02262-034-b-1350" unit="sentence">.</pc> <w lemma="no" pos="av-x_d" xml:id="A02262-034-b-1360">No</w> <w lemma="more" pos="d-c" xml:id="A02262-034-b-1370">more</w> <w lemma="will" pos="vmb" xml:id="A02262-034-b-1380">will</w> <w lemma="I" pos="pns" xml:id="A02262-034-b-1390">I</w> <w lemma="a" pos="d" xml:id="A02262-034-b-1400">a</w> <w lemma="tear" pos="n1" xml:id="A02262-034-b-1410" reg="tear">teare</w> </l> <l n="35" xml:id="A02262-e115120"> <w lemma="shed" pos="vvn" xml:id="A02262-034-b-1420">Shed</w> <w lemma="for" pos="acp-p" xml:id="A02262-034-b-1430">for</w> <w lemma="my" pos="po" xml:id="A02262-034-b-1440">my</w> <w lemma="country" pos="n1" xml:id="A02262-034-b-1450" reg="Country">Countrey</w> <pc xml:id="A02262-034-b-1460" unit="sentence">.</pc> <w lemma="let" pos="vvb" xml:id="A02262-034-b-1470">Let</w> <w lemma="the" pos="d" xml:id="A02262-034-b-1480">the</w> <w lemma="great" pos="j" xml:id="A02262-034-b-1490">Great</w> <w lemma="in" pos="acp-p" xml:id="A02262-034-b-1500">in</w> <w lemma="war" pos="n1" xml:id="A02262-034-b-1510">War</w> <pc xml:id="A02262-034-b-1520">,</pc> </l> <l xml:id="A02262-e115130"> <w lemma="worse" pos="av-c_j" xml:id="A02262-034-b-1530" reg="Worse">VVorse</w> <w lemma="than" pos="cs" xml:id="A02262-034-b-1540" reg="than">then</w> <w lemma="the" pos="d" xml:id="A02262-034-b-1550">the</w> <w lemma="babylonian" pos="j-nn" xml:id="A02262-034-b-1560">Babylonian</w> <w lemma="conqueror" pos="n1" xml:id="A02262-034-b-1570" reg="Conqueror">Conquerar</w> <pc xml:id="A02262-034-b-1580">,</pc> </l> <l xml:id="A02262-e115140"> <w lemma="enter" pos="vvb" xml:id="A02262-034-b-1590">Enter</w> <w lemma="her" pos="po" xml:id="A02262-034-b-1600">her</w> <w lemma="breach" pos="n2" xml:id="A02262-034-b-1610">Breaches</w> <w lemma="like" pos="acp-p" xml:id="A02262-034-b-1620">like</w> <w lemma="a" pos="d" xml:id="A02262-034-b-1630">a</w> <w lemma="violent" pos="j" xml:id="A02262-034-b-1640">violent</w> <w lemma="flood" pos="n1" xml:id="A02262-034-b-1650" reg="Flood">Floud</w> <pc xml:id="A02262-034-b-1660">,</pc> </l> <l xml:id="A02262-e115150"> <w lemma="until" pos="acp-cs" xml:id="A02262-034-b-1670" reg="Until">Vntill</w> <w lemma="the" pos="d" xml:id="A02262-034-b-1680">the</w> <w lemma="bloody" pos="j" xml:id="A02262-034-b-1690" reg="bloody">bloudy</w> <w lemma="city" pos="n1" xml:id="A02262-034-b-1700">City</w> <w lemma="swim" pos="vvi" xml:id="A02262-034-b-1710">swim</w> <w lemma="in" pos="acp-p" xml:id="A02262-034-b-1720">in</w> <w lemma="blood" pos="n1" xml:id="A02262-034-b-1730" reg="blood">bloud</w> <pc xml:id="A02262-034-b-1740" unit="sentence">.</pc> </l> <l xml:id="A02262-e115160"> <w lemma="be" pos="vvz" xml:id="A02262-034-b-1750">Is</w> <w lemma="this" pos="d" xml:id="A02262-034-b-1760">this</w> <w lemma="too" pos="av" xml:id="A02262-034-b-1770">too</w> <w lemma="little" pos="j" xml:id="A02262-034-b-1780">little</w> <pc xml:id="A02262-034-b-1790" unit="sentence">?</pc> <w lemma="let" pos="vvb" xml:id="A02262-034-b-1800">Let</w> <w lemma="disease" pos="n2" xml:id="A02262-034-b-1810">Diseases</w> <w lemma="sow" pos="vvi" xml:id="A02262-034-b-1820">sow</w> </l> <l n="40" xml:id="A02262-e115170"> <w lemma="their" pos="po" xml:id="A02262-034-b-1830">Their</w> <w lemma="fruitful" pos="j" xml:id="A02262-034-b-1840" reg="fruitful">fruitfull</w> <w lemma="seed" pos="n1" xml:id="A02262-034-b-1850">Seed</w> <pc xml:id="A02262-034-b-1860">,</pc> <w lemma="and" pos="cc" xml:id="A02262-034-b-1870">and</w> <w lemma="in" pos="acp-p" xml:id="A02262-034-b-1880">in</w> <w lemma="destruction" pos="n1" xml:id="A02262-034-b-1890">destruction</w> <w lemma="grow" pos="vvi" xml:id="A02262-034-b-1900">grow</w> <pc xml:id="A02262-034-b-1910">:</pc> </l> <pb facs="35" n="62" xml:id="A02262-035-a"/> <l xml:id="A02262-e115180"> <w lemma="famine" pos="n1" xml:id="A02262-035-a-0010">Famine</w> <pc xml:id="A02262-035-a-0020">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-035-a-0030">in</w> <w lemma="their" pos="po" xml:id="A02262-035-a-0040">their</w> <w lemma="dry" pos="j" xml:id="A02262-035-a-0050">dry</w> <w lemma="entrails" pos="n2" xml:id="A02262-035-a-0060" reg="entrails">entrailes</w> <w lemma="take" pos="vvi" xml:id="A02262-035-a-0070">take</w> <w lemma="thy" pos="po" xml:id="A02262-035-a-0080">thy</w> <w lemma="seat" pos="n1" xml:id="A02262-035-a-0090">seat</w> <pc xml:id="A02262-035-a-0100">;</pc> </l> <l xml:id="A02262-e115190"> <w lemma="what" pos="crq-q" xml:id="A02262-035-a-0110" reg="What">VVhat</w> <w lemma="nature" pos="n1" xml:id="A02262-035-a-0120">Nature</w> <w lemma="most" pos="av-s_j" xml:id="A02262-035-a-0130">most</w> <w lemma="abhor" pos="vvz" xml:id="A02262-035-a-0140">abhors</w> <pc xml:id="A02262-035-a-0150">,</pc> <w lemma="enforce" pos="vvb" xml:id="A02262-035-a-0160" reg="enforce">inforce</w> <w lemma="to" pos="acp-cs" xml:id="A02262-035-a-0170">to</w> <w lemma="eat" pos="vvi" xml:id="A02262-035-a-0180">eat</w> <pc xml:id="A02262-035-a-0190" unit="sentence">.</pc> </l> <l xml:id="A02262-e115200"> <w lemma="let" pos="vvb" xml:id="A02262-035-a-0200">Let</w> <w lemma="the" pos="d" xml:id="A02262-035-a-0210">th'</w> <w lemma="infant" pos="n1" xml:id="A02262-035-a-0220">Infant</w> <w lemma="tremble" pos="vvb" xml:id="A02262-035-a-0230">tremble</w> <w lemma="at" pos="acp-p" xml:id="A02262-035-a-0240">at</w> <w lemma="his" pos="po" xml:id="A02262-035-a-0250">his</w> <w lemma="father" pos="n1g" xml:id="A02262-035-a-0260" reg="Father's">Fathers</w> <w lemma="knife" pos="n1" xml:id="A02262-035-a-0270">knife</w> <pc xml:id="A02262-035-a-0280">;</pc> </l> <l n="45" xml:id="A02262-e115210"> <w lemma="the" pos="d" xml:id="A02262-035-a-0290">The</w> <w lemma="babe" pos="n1" xml:id="A02262-035-a-0300">Babe</w> <w lemma="re-enter" pos="vvi" xml:id="A02262-035-a-0310">re-enter</w> <w lemma="she" pos="pno" xml:id="A02262-035-a-0320">her</w> <w lemma="who" pos="crq-r" xml:id="A02262-035-a-0330">who</w> <w lemma="give" pos="vvd" xml:id="A02262-035-a-0340">gave</w> <w lemma="it" pos="pn" xml:id="A02262-035-a-0350">it</w> <w lemma="life" pos="n1" xml:id="A02262-035-a-0360">Life</w> <pc xml:id="A02262-035-a-0370" unit="sentence">.</pc> </l> <l xml:id="A02262-e115220"> <w lemma="while" pos="n1" xml:id="A02262-035-a-0380" reg="While">VVhile</w> <w lemma="yet" pos="av" xml:id="A02262-035-a-0390">yet</w> <w lemma="the" pos="d" xml:id="A02262-035-a-0400">the</w> <w lemma="eager" pos="j" xml:id="A02262-035-a-0410">eager</w> <w lemma="foe" pos="n1" xml:id="A02262-035-a-0420">Foe</w> <w lemma="invest" pos="vvz" xml:id="A02262-035-a-0430">invests</w> <w lemma="the" pos="d" xml:id="A02262-035-a-0440">the</w> <w lemma="wall" pos="n1" xml:id="A02262-035-a-0450">wall</w> <pc xml:id="A02262-035-a-0460">,</pc> </l> <l xml:id="A02262-e115230"> <w lemma="within" pos="acp-p" xml:id="A02262-035-a-0470" reg="Within">VVithin</w> <w lemma="may" pos="n1" xml:id="A02262-035-a-0480">may</w> <w lemma="they" pos="pns" xml:id="A02262-035-a-0490">they</w> <w lemma="by" pos="acp-p" xml:id="A02262-035-a-0500">by</w> <w lemma="their" pos="po" xml:id="A02262-035-a-0510">their</w> <w lemma="own" pos="d" xml:id="A02262-035-a-0520">own</w> <w lemma="weapon" pos="n2" xml:id="A02262-035-a-0530">weapons</w> <w lemma="fall" pos="vvi" xml:id="A02262-035-a-0540">fall</w> <pc xml:id="A02262-035-a-0550">:</pc> </l> <l xml:id="A02262-e115240"> <w lemma="the" pos="d" xml:id="A02262-035-a-0560">The</w> <w lemma="temple" pos="n1" xml:id="A02262-035-a-0570">Temple</w> <w lemma="wrap" pos="vvn" xml:id="A02262-035-a-0580" reg="wrapped">wrapt</w> <w lemma="in" pos="acp-p" xml:id="A02262-035-a-0590">in</w> <w lemma="flame" pos="n2" xml:id="A02262-035-a-0600">flames</w> <pc xml:id="A02262-035-a-0610" unit="sentence">.</pc> <w lemma="let" pos="vvb" xml:id="A02262-035-a-0620">Let</w> <w lemma="the" pos="d" xml:id="A02262-035-a-0630">th'</w> <w lemma="enemy" pos="n1" xml:id="A02262-035-a-0640">Enemy</w> </l> <l xml:id="A02262-e115250"> <w lemma="decide" pos="vvi" xml:id="A02262-035-a-0650">Decide</w> <w lemma="their" pos="po" xml:id="A02262-035-a-0660">their</w> <w lemma="civil" pos="j" xml:id="A02262-035-a-0670" reg="Civil">Civill</w> <w lemma="discord" pos="n1" xml:id="A02262-035-a-0680">Discord</w> <pc xml:id="A02262-035-a-0690">,</pc> <w lemma="and" pos="cc" xml:id="A02262-035-a-0700">and</w> <w lemma="destroy" pos="vvi" xml:id="A02262-035-a-0710">destroy</w> </l> <l n="50" xml:id="A02262-e115260"> <w lemma="with" pos="acp-p" xml:id="A02262-035-a-0720" reg="With">VVith</w> <w lemma="fire" pos="n1" xml:id="A02262-035-a-0730">fire</w> <w lemma="and" pos="cc" xml:id="A02262-035-a-0740">and</w> <w lemma="sword" pos="n1" xml:id="A02262-035-a-0750">sword</w> <w lemma="ungrateful" pos="j" xml:id="A02262-035-a-0760" reg="ungrateful">ungratefull</w> <w lemma="Solyma" pos="n1-nn" xml:id="A02262-035-a-0770">Solyma</w> <pc xml:id="A02262-035-a-0780">:</pc> </l> <l xml:id="A02262-e115270"> <w lemma="the" pos="d" xml:id="A02262-035-a-0790">The</w> <w lemma="relic" pos="n2" xml:id="A02262-035-a-0800" reg="relics">reliques</w> <w lemma="of" pos="acp-p" xml:id="A02262-035-a-0810">of</w> <w lemma="their" pos="po" xml:id="A02262-035-a-0820">their</w> <w lemma="slaughter" pos="n1" xml:id="A02262-035-a-0830">slaughter</w> <w lemma="drive" pos="vvi" xml:id="A02262-035-a-0840">drive</w> <w lemma="away" pos="av" xml:id="A02262-035-a-0850">away</w> <pc xml:id="A02262-035-a-0860">;</pc> </l> <l xml:id="A02262-e115280"> <w lemma="nor" pos="cc-x" xml:id="A02262-035-a-0870">Nor</w> <w lemma="seventy" pos="crd" xml:id="A02262-035-a-0880">seventy</w> <w lemma="year" pos="n2" xml:id="A02262-035-a-0890" reg="years">yeers</w> <w lemma="dissolve" pos="vvb" xml:id="A02262-035-a-0900">dissolve</w> <w lemma="their" pos="po" xml:id="A02262-035-a-0910">their</w> <w lemma="servile" pos="j" xml:id="A02262-035-a-0920" reg="servile">servill</w> <w lemma="band" pos="n2" xml:id="A02262-035-a-0930">bands</w> <pc xml:id="A02262-035-a-0940">;</pc> </l> <l xml:id="A02262-e115290"> <w lemma="despise" pos="j_vn" xml:id="A02262-035-a-0950" reg="Despised">Despis'd</w> <pc xml:id="A02262-035-a-0960">,</pc> <w lemma="and" pos="cc" xml:id="A02262-035-a-0970">and</w> <w lemma="wretched" pos="j" xml:id="A02262-035-a-0980">wretched</w> <pc xml:id="A02262-035-a-0990">,</pc> <w lemma="wander" pos="vvb" xml:id="A02262-035-a-1000">wander</w> <w lemma="through" pos="acp-p" xml:id="A02262-035-a-1010">through</w> <w lemma="all" pos="d" xml:id="A02262-035-a-1020">all</w> <w lemma="land" pos="n2" xml:id="A02262-035-a-1030">Lands</w> <pc xml:id="A02262-035-a-1040">:</pc> </l> <l xml:id="A02262-e115300"> <w lemma="abolish" pos="vvn" xml:id="A02262-035-a-1050" reg="Abolished">Abolish'd</w> <w lemma="be" pos="vvb" xml:id="A02262-035-a-1060">be</w> <w lemma="their" pos="po" xml:id="A02262-035-a-1070">their</w> <w lemma="law" pos="n1" xml:id="A02262-035-a-1080">Law</w> <pc xml:id="A02262-035-a-1090">;</pc> <w lemma="all" pos="d" xml:id="A02262-035-a-1100">all</w> <w lemma="form" pos="n1" xml:id="A02262-035-a-1110" reg="form">forme</w> <w lemma="of" pos="acp-p" xml:id="A02262-035-a-1120">of</w> <w lemma="state" pos="n1" xml:id="A02262-035-a-1130">State</w> <pc xml:id="A02262-035-a-1140">:</pc> </l> <l n="55" xml:id="A02262-e115310"> <w lemma="no" pos="d-x" xml:id="A02262-035-a-1150">No</w> <w lemma="day" pos="n1" xml:id="A02262-035-a-1160">Day</w> <w lemma="see" pos="vvi" xml:id="A02262-035-a-1170">see</w> <w lemma="their" pos="po" xml:id="A02262-035-a-1180">their</w> <w lemma="return" pos="n1" xml:id="A02262-035-a-1190" reg="return">returne</w> <pc xml:id="A02262-035-a-1200" unit="sentence">.</pc> <w lemma="let" pos="vvb" xml:id="A02262-035-a-1210">Let</w> <w lemma="sudden" pos="j" xml:id="A02262-035-a-1220">sudden</w> <w lemma="fate" pos="n1" xml:id="A02262-035-a-1230">Fate</w> </l> <l xml:id="A02262-e115320"> <w lemma="succeed" pos="vvb" xml:id="A02262-035-a-1240">Succeed</w> <w lemma="my" pos="po" xml:id="A02262-035-a-1250">my</w> <w lemma="curse" pos="n2" xml:id="A02262-035-a-1260">curses</w> <pc xml:id="A02262-035-a-1270" unit="sentence">.</pc> <w lemma="This" pos="d" xml:id="A02262-035-a-1280">This</w> <w lemma="infect" pos="vvn" xml:id="A02262-035-a-1290">infected</w> <w lemma="soil" pos="vvb" xml:id="A02262-035-a-1300" reg="Soil">Soyle</w> </l> <l xml:id="A02262-e115330"> <w lemma="no" pos="d-x" xml:id="A02262-035-a-1310">No</w> <w lemma="more" pos="d-c" xml:id="A02262-035-a-1320">more</w> <w lemma="shall" pos="vmb" xml:id="A02262-035-a-1330">shall</w> <w lemma="feed" pos="vvi" xml:id="A02262-035-a-1340">feed</w> <w lemma="i" pos="pno" xml:id="A02262-035-a-1350">me</w> <pc xml:id="A02262-035-a-1360" unit="sentence">.</pc> <w lemma="what" pos="crq-q" xml:id="A02262-035-a-1370">What</w> <w lemma="unusual" pos="j" xml:id="A02262-035-a-1380" reg="unusual">unusuall</w> <w lemma="toil" pos="n1" xml:id="A02262-035-a-1390" reg="toil">toyle</w> </l> <l xml:id="A02262-e115340"> <w lemma="shall" pos="vmb" xml:id="A02262-035-a-1400">Shall</w> <w lemma="my" pos="po" xml:id="A02262-035-a-1410">my</w> <w lemma="old" pos="j" xml:id="A02262-035-a-1420">old</w> <w lemma="foot" pos="n2" xml:id="A02262-035-a-1430">feet</w> <w lemma="refuse" pos="vvi" xml:id="A02262-035-a-1440">refuse</w> <pc xml:id="A02262-035-a-1450">,</pc> <w lemma="so" pos="av" xml:id="A02262-035-a-1460">so</w> <w lemma="they" pos="pns" xml:id="A02262-035-a-1470">they</w> <w lemma="no" pos="d-x" xml:id="A02262-035-a-1480">no</w> <w lemma="more" pos="av-c_d" xml:id="A02262-035-a-1490">more</w> </l> <l xml:id="A02262-e115350"> <w lemma="tread" pos="vvi" xml:id="A02262-035-a-1500">Tread</w> <w lemma="on" pos="acp-p" xml:id="A02262-035-a-1510">on</w> <w lemma="this" pos="d" xml:id="A02262-035-a-1520">this</w> <w lemma="earth" pos="n1" xml:id="A02262-035-a-1530">Earth</w> <pc xml:id="A02262-035-a-1540">!</pc> <w lemma="though" pos="cs" xml:id="A02262-035-a-1550">though</w> <w lemma="to" pos="acp-p" xml:id="A02262-035-a-1560">to</w> <w lemma="that" pos="cs" xml:id="A02262-035-a-1570">that</w> <w lemma="unknown" pos="j" xml:id="A02262-035-a-1580">unknown</w> <w lemma="shore" pos="n1" xml:id="A02262-035-a-1590">shore</w> <pc xml:id="A02262-035-a-1600">,</pc> </l> <l n="60" xml:id="A02262-e115360"> <w lemma="which" pos="crq-r" xml:id="A02262-035-a-1610" reg="Which">VVhich</w> <w lemma="lie" pos="vvz" xml:id="A02262-035-a-1620" reg="lies">lyes</w> <w lemma="beneath" pos="acp-p" xml:id="A02262-035-a-1630">beneath</w> <w lemma="the" pos="d" xml:id="A02262-035-a-1640">the</w> <w lemma="slow" pos="j" xml:id="A02262-035-a-1650">slow</w> <w lemma="Boötes" pos="n1g-nn" xml:id="A02262-035-a-1660" reg="Boötes'">Bootes</w> <w lemma="wain" pos="n1" xml:id="A02262-035-a-1670" reg="Wain">VVaine</w> <pc xml:id="A02262-035-a-1680">,</pc> </l> <l xml:id="A02262-e115370"> <w lemma="dash" pos="vvn" xml:id="A02262-035-a-1690" reg="Dashed">Dasht</w> <w lemma="by" pos="acp-p" xml:id="A02262-035-a-1700">by</w> <w lemma="the" pos="d" xml:id="A02262-035-a-1710">th'</w> <w lemma="unconstant" pos="j" xml:id="A02262-035-a-1720">unconstant</w> <w lemma="billow" pos="n2" xml:id="A02262-035-a-1730">billows</w> <w lemma="of" pos="acp-p" xml:id="A02262-035-a-1740">of</w> <w lemma="that" pos="d" xml:id="A02262-035-a-1750">that</w> <w lemma="main" pos="j" xml:id="A02262-035-a-1760" reg="Main">Maine</w> <pc xml:id="A02262-035-a-1770" unit="sentence">.</pc> </l> <l xml:id="A02262-e115380"> <w lemma="that" pos="cs" xml:id="A02262-035-a-1780">That</w> <w lemma="country" pos="n1" xml:id="A02262-035-a-1790" reg="Country">Countrey</w> <w lemma="shall" pos="vmb" xml:id="A02262-035-a-1800">shall</w> <w lemma="be" pos="vvi" xml:id="A02262-035-a-1810">be</w> <w lemma="i" pos="png" xml:id="A02262-035-a-1820">mine</w> <pc xml:id="A02262-035-a-1830">,</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-035-a-1840">where</w> <w lemma="justice" pos="n1" xml:id="A02262-035-a-1850">Justice</w> <w lemma="sway" pos="vvz" xml:id="A02262-035-a-1860" reg="sways">swayes</w> <pc xml:id="A02262-035-a-1870">;</pc> </l> <l xml:id="A02262-e115390"> <w lemma="and" pos="cc" xml:id="A02262-035-a-1880">And</w> <w lemma="bold" pos="j" xml:id="A02262-035-a-1890">bold</w> <w lemma="integrity" pos="n1" xml:id="A02262-035-a-1900">Integrity</w> <w lemma="the" pos="d" xml:id="A02262-035-a-1910">the</w> <w lemma="truth" pos="n1" xml:id="A02262-035-a-1920">Truth</w> <w lemma="obey" pos="vvz" xml:id="A02262-035-a-1930" reg="obeys">obayes</w> <pc xml:id="A02262-035-a-1940" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e115400" who="A02262-nicodemus"> <speaker> <w lemma="Nicodemus" pos="n1-nn" xml:id="A02262-035-a-1950" reg="NICODEMUS">NICODEMVS</w> <pc xml:id="A02262-035-a-1960" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e115410"> <w lemma="this" pos="d" xml:id="A02262-035-a-1970">This</w> <w lemma="error" pos="n1" xml:id="A02262-035-a-1980">Error</w> <w lemma="with" pos="acp-p" xml:id="A02262-035-a-1990">with</w> <w lemma="a" pos="d" xml:id="A02262-035-a-2000">a</w> <w lemma="secret" pos="j" xml:id="A02262-035-a-2010">secret</w> <w lemma="poison" pos="n1" xml:id="A02262-035-a-2020" reg="poison">poyson</w> <w lemma="feed" pos="vvz" xml:id="A02262-035-a-2030">feeds</w> </l> <l xml:id="A02262-e115420"> <w lemma="the" pos="d" xml:id="A02262-035-a-2040">The</w> <w lemma="mind" pos="n1g" xml:id="A02262-035-a-2050" reg="mind's">minds</w> <w lemma="disease" pos="n1" xml:id="A02262-035-a-2060">Disease</w> <pc xml:id="A02262-035-a-2070" unit="sentence">.</pc> <w lemma="who" pos="crq-r" xml:id="A02262-035-a-2080" reg="Who">VVho</w> <w lemma="censure" pos="vvz" xml:id="A02262-035-a-2090">censures</w> <w lemma="his" pos="po" xml:id="A02262-035-a-2100">his</w> <w lemma="own" pos="d" xml:id="A02262-035-a-2110">own</w> <w lemma="deed" pos="n2" xml:id="A02262-035-a-2120">deeds</w> <pc xml:id="A02262-035-a-2130" unit="sentence">?</pc> </l> <pb facs="35" n="63" xml:id="A02262-035-b"/> <l n="65" xml:id="A02262-e115430"> <w lemma="who" pos="crq-r" xml:id="A02262-035-b-0010" reg="Who">VVho</w> <w lemma="not" pos="xx" xml:id="A02262-035-b-0020">not</w> <w lemma="another" pos="pig_d" xml:id="A02262-035-b-0030" reg="another's">anothers</w> <pc xml:id="A02262-035-b-0040" unit="sentence">?</pc> <w lemma="these" pos="d" xml:id="A02262-035-b-0050">These</w> <w lemma="accuse" pos="j_vg" xml:id="A02262-035-b-0060">accusing</w> <w lemma="time" pos="n2" xml:id="A02262-035-b-0070">Times</w> </l> <l xml:id="A02262-e115440"> <w lemma="rather" pos="av" xml:id="A02262-035-b-0080">Rather</w> <w lemma="the" pos="d" xml:id="A02262-035-b-0090">the</w> <w lemma="man" pos="n2" xml:id="A02262-035-b-0100">men</w> <w lemma="condemn" pos="vvb" xml:id="A02262-035-b-0110" reg="condemn">condemne</w> <pc xml:id="A02262-035-b-0120">,</pc> <w lemma="then" pos="av" xml:id="A02262-035-b-0130">then</w> <w lemma="tax" pos="vvb" xml:id="A02262-035-b-0140" reg="tax">taxe</w> <w lemma="their" pos="po" xml:id="A02262-035-b-0150">their</w> <w lemma="crime" pos="n2" xml:id="A02262-035-b-0160">Crimes</w> <pc xml:id="A02262-035-b-0170" unit="sentence">.</pc> </l> <l xml:id="A02262-e115450"> <w lemma="such" pos="d" xml:id="A02262-035-b-0180">Such</w> <w lemma="be" pos="vvz" xml:id="A02262-035-b-0190">is</w> <w lemma="the" pos="d" xml:id="A02262-035-b-0200">the</w> <w lemma="tyranny" pos="n1" xml:id="A02262-035-b-0210">Tyranny</w> <w lemma="of" pos="acp-p" xml:id="A02262-035-b-0220">of</w> <w lemma="judgement" pos="n1" xml:id="A02262-035-b-0230">Judgement</w> <pc xml:id="A02262-035-b-0240">;</pc> <w lemma="prone" pos="j" xml:id="A02262-035-b-0250">prone</w> </l> <l xml:id="A02262-e115460"> <w lemma="to" pos="acp-cs" xml:id="A02262-035-b-0260">To</w> <w lemma="sentence" pos="vvi" xml:id="A02262-035-b-0270">sentence</w> <w lemma="all" pos="d" xml:id="A02262-035-b-0280">all</w> <w lemma="offence" pos="n2" xml:id="A02262-035-b-0290">Offences</w> <pc xml:id="A02262-035-b-0300">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-035-b-0310">but</w> <w lemma="our" pos="po" xml:id="A02262-035-b-0320">our</w> <w lemma="own" pos="d" xml:id="A02262-035-b-0330" reg="own">owne</w> <pc xml:id="A02262-035-b-0340" unit="sentence">.</pc> </l> <l xml:id="A02262-e115470"> <w lemma="because" pos="acp-p" xml:id="A02262-035-b-0350">Because</w> <w lemma="of" pos="acp-p" xml:id="A02262-035-b-0360">of</w> <w lemma="late" pos="av_j" xml:id="A02262-035-b-0370">late</w> <w lemma="we" pos="pns" xml:id="A02262-035-b-0380">we</w> <w lemma="cry" pos="vvd" xml:id="A02262-035-b-0390" reg="cried">cry'd</w> <w lemma="not" pos="xx" xml:id="A02262-035-b-0400">not</w> <w lemma="crucify" pos="vvi" xml:id="A02262-035-b-0410" reg="Crucify">Crucifie</w> <pc xml:id="A02262-035-b-0420">,</pc> </l> <l n="70" xml:id="A02262-e115480"> <w lemma="nor" pos="cc-x" xml:id="A02262-035-b-0430">Nor</w> <w lemma="false" pos="av_j" xml:id="A02262-035-b-0440">falsely</w> <w lemma="doom" pos="vvn" xml:id="A02262-035-b-0450" reg="doomed">doom'd</w> <w lemma="the" pos="d" xml:id="A02262-035-b-0460">the</w> <w lemma="innocent" pos="j" xml:id="A02262-035-b-0470">Innocent</w> <w lemma="to" pos="acp-cs" xml:id="A02262-035-b-0480">to</w> <w lemma="die" pos="vvi" xml:id="A02262-035-b-0490">die</w> <pc xml:id="A02262-035-b-0500">,</pc> </l> <l xml:id="A02262-e115490"> <w lemma="ourselves" pos="px" xml:id="A02262-035-b-0510" reg="ourselves">Our selves</w> <w lemma="we" pos="pns" xml:id="A02262-035-b-0520">we</w> <w lemma="please" pos="vvb" xml:id="A02262-035-b-0530">please</w> <pc xml:id="A02262-035-b-0540">:</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-035-b-0550">as</w> <w lemma="it" pos="pn" xml:id="A02262-035-b-0560">it</w> <w lemma="a" pos="d" xml:id="A02262-035-b-0570">a</w> <w lemma="virtue" pos="n1" xml:id="A02262-035-b-0580" reg="Virtue">Vertue</w> <w lemma="be" pos="vvd" xml:id="A02262-035-b-0590">were</w> <pc xml:id="A02262-035-b-0600">;</pc> </l> <l xml:id="A02262-e115500"> <w lemma="and" pos="cc" xml:id="A02262-035-b-0610">And</w> <w lemma="great" pos="j" xml:id="A02262-035-b-0620">Great</w> <w lemma="one" pos="pi" xml:id="A02262-035-b-0630">one</w> <pc xml:id="A02262-035-b-0640">,</pc> <w lemma="if" pos="cs" xml:id="A02262-035-b-0650">if</w> <w lemma="from" pos="acp-p" xml:id="A02262-035-b-0660">from</w> <w lemma="great" pos="j" xml:id="A02262-035-b-0670">great</w> <w lemma="offence" pos="n2" xml:id="A02262-035-b-0680">Offences</w> <w lemma="clear" pos="j" xml:id="A02262-035-b-0690" reg="clear">cleare</w> <pc xml:id="A02262-035-b-0700" unit="sentence">.</pc> </l> <l xml:id="A02262-e115510"> <w lemma="confess" pos="vvb" xml:id="A02262-035-b-0710" reg="Confess">Confesse</w> <pc xml:id="A02262-035-b-0720">;</pc> <w lemma="what" pos="crq-r" xml:id="A02262-035-b-0730">what</w> <w lemma="orator" pos="n1" xml:id="A02262-035-b-0740">Orator</w> <w lemma="will" pos="vmd" xml:id="A02262-035-b-0750">would</w> <w lemma="plead" pos="vvi" xml:id="A02262-035-b-0760">plead</w> <w lemma="his" pos="po" xml:id="A02262-035-b-0770">his</w> <w lemma="cause" pos="n1" xml:id="A02262-035-b-0780">Cause</w> <pc xml:id="A02262-035-b-0790" unit="sentence">?</pc> </l> <l xml:id="A02262-e115520"> <w lemma="to" pos="acp-p" xml:id="A02262-035-b-0800">To</w> <w lemma="vindicate" pos="vvi" xml:id="A02262-035-b-0810">vindicate</w> <w lemma="his" pos="po" xml:id="A02262-035-b-0820">his</w> <w lemma="truth" pos="n1" xml:id="A02262-035-b-0830">truth</w> <w lemma="who" pos="crq-r" xml:id="A02262-035-b-0840">who</w> <w lemma="urge" pos="vvd" xml:id="A02262-035-b-0850" reg="urged">urg'd</w> <w lemma="the" pos="d" xml:id="A02262-035-b-0860">the</w> <w lemma="law" pos="n2" xml:id="A02262-035-b-0870">Laws</w> <pc xml:id="A02262-035-b-0880" unit="sentence">?</pc> </l> <l n="75" xml:id="A02262-e115530"> <w lemma="or" pos="cc" xml:id="A02262-035-b-0890">Or</w> <w lemma="once" pos="acp-av" xml:id="A02262-035-b-0900">once</w> <w lemma="accuse" pos="vvd" xml:id="A02262-035-b-0910" reg="accused">accus'd</w> <w lemma="their" pos="po" xml:id="A02262-035-b-0920">their</w> <w lemma="bloody" pos="j" xml:id="A02262-035-b-0930" reg="bloody">bloudy</w> <w lemma="suffrage" pos="n2" xml:id="A02262-035-b-0940">suffrages</w> <pc xml:id="A02262-035-b-0950">,</pc> </l> <l xml:id="A02262-e115540"> <w lemma="by" pos="acp-p" xml:id="A02262-035-b-0960">By</w> <w lemma="envy" pos="n1" xml:id="A02262-035-b-0970">Envy</w> <w lemma="sign" pos="vvn" xml:id="A02262-035-b-0980" reg="signed">sign'd</w> <pc xml:id="A02262-035-b-0990" unit="sentence">?</pc> <w lemma="who" pos="crq-r" xml:id="A02262-035-b-1000" reg="Who">VVho</w> <w lemma="dare" pos="vvd" xml:id="A02262-035-b-1010">durst</w> <w lemma="those" pos="d" xml:id="A02262-035-b-1020">those</w> <w lemma="lord" pos="n2" xml:id="A02262-035-b-1030">Lords</w> <w lemma="displease" pos="vvi" xml:id="A02262-035-b-1040">displease</w> <pc xml:id="A02262-035-b-1050" unit="sentence">?</pc> </l> <l xml:id="A02262-e115550"> <w lemma="so" pos="av" xml:id="A02262-035-b-1060">So</w> <w lemma="piety" pos="n1" xml:id="A02262-035-b-1070">Piety</w> <w lemma="suffer" pos="vvd" xml:id="A02262-035-b-1080" reg="suffered">suffer'd</w> <pc xml:id="A02262-035-b-1090">,</pc> <w lemma="while" pos="cs" xml:id="A02262-035-b-1100">while</w> <w lemma="by" pos="acp-p" xml:id="A02262-035-b-1110">by</w> <w lemma="speak" pos="vvg" xml:id="A02262-035-b-1120">speaking</w> <w lemma="they" pos="pno" xml:id="A02262-035-b-1130">they</w> <pc xml:id="A02262-035-b-1140">,</pc> </l> <l xml:id="A02262-e115560"> <w lemma="and" pos="cc" xml:id="A02262-035-b-1150">And</w> <w lemma="we" pos="pns" xml:id="A02262-035-b-1160">we</w> <w lemma="by" pos="acp-p" xml:id="A02262-035-b-1170">by</w> <w lemma="silence" pos="n1" xml:id="A02262-035-b-1180">silence</w> <pc xml:id="A02262-035-b-1190">,</pc> <w lemma="do" pos="vvd" xml:id="A02262-035-b-1200">did</w> <w lemma="the" pos="d" xml:id="A02262-035-b-1210">the</w> <w lemma="just" pos="j" xml:id="A02262-035-b-1220">Just</w> <w lemma="betray" pos="vvi" xml:id="A02262-035-b-1230">betray</w> <pc xml:id="A02262-035-b-1240" unit="sentence">.</pc> </l> <l xml:id="A02262-e115570"> <w lemma="when" pos="crq-cs" xml:id="A02262-035-b-1250" reg="When">VVhen</w> <w lemma="woman" pos="n2" xml:id="A02262-035-b-1260">women</w> <w lemma="open" pos="av_j" xml:id="A02262-035-b-1270">openly</w> <w lemma="their" pos="po" xml:id="A02262-035-b-1280">their</w> <w lemma="zeal" pos="n1" xml:id="A02262-035-b-1290" reg="zeal">zeale</w> <w lemma="dare" pos="vvd" xml:id="A02262-035-b-1300">durst</w> <w lemma="show" pos="vvi" xml:id="A02262-035-b-1310">show</w> <pc xml:id="A02262-035-b-1320">,</pc> </l> <l n="80" xml:id="A02262-e115580"> <w lemma="we" pos="pns" xml:id="A02262-035-b-1330" reg="We">VVe</w> <pc xml:id="A02262-035-b-1340">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-035-b-1350">in</w> <w lemma="acknowledge" pos="vvg" xml:id="A02262-035-b-1360">acknowledging</w> <w lemma="our" pos="po" xml:id="A02262-035-b-1370">our</w> <w lemma="master" pos="n1" xml:id="A02262-035-b-1380">Master</w> <pc xml:id="A02262-035-b-1390">,</pc> <w lemma="slow" pos="j" xml:id="A02262-035-b-1400">slow</w> <pc xml:id="A02262-035-b-1410">,</pc> </l> <l xml:id="A02262-e115590"> <w lemma="under" pos="acp-p" xml:id="A02262-035-b-1420" reg="Under">Vnder</w> <w lemma="the" pos="d" xml:id="A02262-035-b-1430">the</w> <w lemma="shady" pos="j" xml:id="A02262-035-b-1440">shady</w> <w lemma="coverture" pos="n1" xml:id="A02262-035-b-1450">coverture</w> <w lemma="of" pos="acp-p" xml:id="A02262-035-b-1460">of</w> <w lemma="night" pos="n1" xml:id="A02262-035-b-1470">Night</w> </l> <l xml:id="A02262-e115600"> <w lemma="secure" pos="vvn" xml:id="A02262-035-b-1480" reg="Secured">Secur'd</w> <w lemma="our" pos="po" xml:id="A02262-035-b-1490">our</w> <w lemma="fear" pos="n2" xml:id="A02262-035-b-1500" reg="fears">feares</w> <pc xml:id="A02262-035-b-1510">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-035-b-1520">which</w> <w lemma="will" pos="vmd" xml:id="A02262-035-b-1530">would</w> <w lemma="not" pos="xx" xml:id="A02262-035-b-1540">not</w> <w lemma="brook" pos="vvi" xml:id="A02262-035-b-1550">brook</w> <w lemma="the" pos="d" xml:id="A02262-035-b-1560">the</w> <w lemma="light" pos="n1" xml:id="A02262-035-b-1570">Light</w> <pc xml:id="A02262-035-b-1580" unit="sentence">.</pc> </l> <l xml:id="A02262-e115610"> <w lemma="Joseph" pos="n1-nn" xml:id="A02262-035-b-1590">Joseph</w> <pc xml:id="A02262-035-b-1600">,</pc> <w lemma="at" pos="acp-p" xml:id="A02262-035-b-1610">at</w> <w lemma="length" pos="n1" xml:id="A02262-035-b-1620">length</w> <w lemma="our" pos="po" xml:id="A02262-035-b-1630">our</w> <w lemma="faith" pos="n1" xml:id="A02262-035-b-1640">faith</w> <w lemma="itself" pos="px" xml:id="A02262-035-b-1650" reg="itself">it selfe</w> <w lemma="express" pos="vvd" xml:id="A02262-035-b-1660" reg="expressed">exprest</w> <pc xml:id="A02262-035-b-1670">;</pc> </l> <l xml:id="A02262-e115620"> <w lemma="but" pos="acp-cc" xml:id="A02262-035-b-1680">But</w> <w lemma="to" pos="acp-p" xml:id="A02262-035-b-1690">to</w> <w lemma="the" pos="d" xml:id="A02262-035-b-1700">the</w> <w lemma="dead" pos="j" xml:id="A02262-035-b-1710">Dead</w> <pc xml:id="A02262-035-b-1720" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e115630" who="A02262-joseph"> <speaker> <w lemma="Joseph" pos="n1-nn" xml:id="A02262-035-b-1730">JOSEPH</w> <pc xml:id="A02262-035-b-1740" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e115640"> <w lemma="this" pos="d" xml:id="A02262-035-b-1750">This</w> <w lemma="be" pos="vvz" xml:id="A02262-035-b-1760">is</w> <w lemma="a" pos="d" xml:id="A02262-035-b-1770">a</w> <w lemma="truth" pos="n1" xml:id="A02262-035-b-1780">truth</w> <w lemma="confess" pos="vvn" xml:id="A02262-035-b-1790" reg="confessed">confest</w> <pc xml:id="A02262-035-b-1800" unit="sentence">.</pc> </l> <l n="85" xml:id="A02262-e115650"> <w lemma="the" pos="d" xml:id="A02262-035-b-1810">The</w> <w lemma="evening" pos="n1" xml:id="A02262-035-b-1820">Evening</w> <w lemma="now" pos="av" xml:id="A02262-035-b-1830">now</w> <w lemma="restore" pos="vvd" xml:id="A02262-035-b-1840">restored</w> <w lemma="day" pos="n1" xml:id="A02262-035-b-1850">Day</w> <w lemma="subdue" pos="vvz" xml:id="A02262-035-b-1860">subdues</w> <pc xml:id="A02262-035-b-1870">:</pc> </l> <l xml:id="A02262-e115660"> <w lemma="and" pos="cc" xml:id="A02262-035-b-1880">And</w> <w lemma="lo" pos="uh" xml:id="A02262-035-b-1890">lo</w> <pc xml:id="A02262-035-b-1900">,</pc> <w lemma="the" pos="d" xml:id="A02262-035-b-1910">the</w> <w lemma="vigil" pos="n1" xml:id="A02262-035-b-1920">Vigil</w> <w lemma="with" pos="acp-p" xml:id="A02262-035-b-1930">with</w> <w lemma="the" pos="d" xml:id="A02262-035-b-1940">the</w> <w lemma="night" pos="n1" xml:id="A02262-035-b-1950">Night</w> <w lemma="ensue" pos="vvz" xml:id="A02262-035-b-1960" reg="ensues">enseues</w> <pc xml:id="A02262-035-b-1970" unit="sentence">.</pc> </l> <pb facs="36" n="64" xml:id="A02262-036-a"/> <l xml:id="A02262-e115670"> <w lemma="not" pos="xx" xml:id="A02262-036-a-0010">Not</w> <w lemma="far" pos="av_j" xml:id="A02262-036-a-0020" reg="far">farre</w> <w lemma="from" pos="acp-p" xml:id="A02262-036-a-0030">from</w> <w lemma="golgotha" pos="n1g-nn" xml:id="A02262-036-a-0040">Golgotha's</w> <w lemma="in" pos="acp-p" xml:id="A02262-036-a-0050">in</w> <w lemma="famous" pos="j" xml:id="A02262-036-a-0060">famous</w> <w lemma="rock" pos="n2" xml:id="A02262-036-a-0070">Rocks</w> </l> <l xml:id="A02262-e115680"> <w lemma="a" pos="d" xml:id="A02262-036-a-0080">A</w> <w lemma="cave" pos="n1" xml:id="A02262-036-a-0090">Cave</w> <w lemma="there" pos="av" xml:id="A02262-036-a-0100">there</w> <w lemma="be" pos="vvz" xml:id="A02262-036-a-0110">is</w> <pc xml:id="A02262-036-a-0120">,</pc> <w lemma="hide" pos="vvn" xml:id="A02262-036-a-0130">hid</w> <w lemma="with" pos="acp-p" xml:id="A02262-036-a-0140">with</w> <w lemma="the" pos="d" xml:id="A02262-036-a-0150">the</w> <w lemma="shady" pos="j" xml:id="A02262-036-a-0160">shady</w> <w lemma="lock" pos="n2" xml:id="A02262-036-a-0170">Locks</w> </l> <l xml:id="A02262-e115690"> <w lemma="of" pos="acp-p" xml:id="A02262-036-a-0180">Of</w> <w lemma="funeral" pos="n1" xml:id="A02262-036-a-0190" reg="funeral">funerall</w> <w lemma="cypress" pos="n1" xml:id="A02262-036-a-0200" reg="Cypress">Cypresse</w> <pc xml:id="A02262-036-a-0210">,</pc> <w lemma="hew" pos="vvn" xml:id="A02262-036-a-0220" reg="hewn">hewne</w> <w lemma="through" pos="acp-p" xml:id="A02262-036-a-0230">through</w> <w lemma="live" pos="j_vg" xml:id="A02262-036-a-0240">living</w> <w lemma="stone" pos="n1" xml:id="A02262-036-a-0250">stone</w> <pc xml:id="A02262-036-a-0260">:</pc> </l> <l n="90" xml:id="A02262-e115700"> <w lemma="the" pos="d" xml:id="A02262-036-a-0270">The</w> <w lemma="house" pos="n1" xml:id="A02262-036-a-0280">house</w> <w lemma="of" pos="acp-p" xml:id="A02262-036-a-0290">of</w> <w lemma="death" pos="n1" xml:id="A02262-036-a-0300">Death</w> <pc xml:id="A02262-036-a-0310">;</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-036-a-0320">as</w> <w lemma="yet" pos="av" xml:id="A02262-036-a-0330">yet</w> <w lemma="possess" pos="vvn" xml:id="A02262-036-a-0340" reg="possessed">possest</w> <w lemma="by" pos="acp-p" xml:id="A02262-036-a-0350">by</w> <w lemma="none" pos="pi-x" xml:id="A02262-036-a-0360">none</w> <pc xml:id="A02262-036-a-0370" unit="sentence">.</pc> </l> <l xml:id="A02262-e115710"> <w lemma="my" pos="po" xml:id="A02262-036-a-0380">My</w> <w lemma="age" pos="n1" xml:id="A02262-036-a-0390">Age</w> <w lemma="this" pos="d" xml:id="A02262-036-a-0400">this</w> <w lemma="choose" pos="vvd" xml:id="A02262-036-a-0410">chose</w> <w lemma="for" pos="acp-p" xml:id="A02262-036-a-0420">for</w> <w lemma="her" pos="po" xml:id="A02262-036-a-0430">her</w> <w lemma="eternal" pos="j" xml:id="A02262-036-a-0440" reg="eternal">eternall</w> <w lemma="rest" pos="n1" xml:id="A02262-036-a-0450">rest</w> <pc xml:id="A02262-036-a-0460">:</pc> </l> <l xml:id="A02262-e115720"> <w lemma="which" pos="crq-r" xml:id="A02262-036-a-0470" reg="Which">VVhich</w> <w lemma="now" pos="av" xml:id="A02262-036-a-0480">now</w> <w lemma="shall" pos="vmb" xml:id="A02262-036-a-0490">shall</w> <w lemma="entertain" pos="vvi" xml:id="A02262-036-a-0500" reg="entertain">entertaine</w> <w lemma="a" pos="d" xml:id="A02262-036-a-0510">a</w> <w lemma="noble" pos="j-c" xml:id="A02262-036-a-0520">nobler</w> <w lemma="guest" pos="n1" xml:id="A02262-036-a-0530">Guest</w> <pc xml:id="A02262-036-a-0540" unit="sentence">.</pc> </l> <l xml:id="A02262-e115730"> <w lemma="that" pos="cs" xml:id="A02262-036-a-0550">That</w> <w lemma="ample" pos="j" xml:id="A02262-036-a-0560">ample</w> <w lemma="stone" pos="n1" xml:id="A02262-036-a-0570">Stone</w> <w lemma="which" pos="crq-r" xml:id="A02262-036-a-0580">which</w> <w lemma="shut" pos="vvz" xml:id="A02262-036-a-0590">shuts</w> <w lemma="the" pos="d" xml:id="A02262-036-a-0600">the</w> <w lemma="sepulchre" pos="n1" xml:id="A02262-036-a-0610" reg="Sepulchre">Sepulcher</w> <pc xml:id="A02262-036-a-0620">,</pc> </l> <l xml:id="A02262-e115740"> <w lemma="shall" pos="vmb" xml:id="A02262-036-a-0630">Shall</w> <w lemma="the" pos="d" xml:id="A02262-036-a-0640">the</w> <w lemma="inscription" pos="n1" xml:id="A02262-036-a-0650">inscription</w> <w lemma="of" pos="acp-p" xml:id="A02262-036-a-0660">of</w> <w lemma="his" pos="po" xml:id="A02262-036-a-0670">his</w> <w lemma="virtue" pos="n2" xml:id="A02262-036-a-0680" reg="Virtues">Vertues</w> <w lemma="bear" pos="vvi" xml:id="A02262-036-a-0690" reg="bear">beare</w> <pc xml:id="A02262-036-a-0700" unit="sentence">.</pc> </l> <l n="95" xml:id="A02262-e115750"> <w lemma="who" pos="crq-r" xml:id="A02262-036-a-0710" reg="Who">VVho</w> <w lemma="know" pos="vvz" xml:id="A02262-036-a-0720">knows</w> <w lemma="but" pos="acp-p" xml:id="A02262-036-a-0730">but</w> <w lemma="soon" pos="av" xml:id="A02262-036-a-0740">soon</w> <w lemma="a" pos="d" xml:id="A02262-036-a-0750">a</w> <w lemma="holy" pos="j-c" xml:id="A02262-036-a-0760">holier</w> <w lemma="age" pos="n1" xml:id="A02262-036-a-0770">Age</w> <w lemma="may" pos="vmb" xml:id="A02262-036-a-0780">may</w> <w lemma="come" pos="vvi" xml:id="A02262-036-a-0790">come</w> <pc xml:id="A02262-036-a-0800">,</pc> </l> <l xml:id="A02262-e115760"> <w lemma="when" pos="crq-cs" xml:id="A02262-036-a-0810" reg="When">VVhen</w> <w lemma="all" pos="d" xml:id="A02262-036-a-0820">all</w> <w lemma="the" pos="d" xml:id="A02262-036-a-0830">the</w> <w lemma="world" pos="n1" xml:id="A02262-036-a-0840">World</w> <w lemma="shall" pos="vmb" xml:id="A02262-036-a-0850">shall</w> <w lemma="celebrate" pos="vvi" xml:id="A02262-036-a-0860">celebrate</w> <w lemma="this" pos="d" xml:id="A02262-036-a-0870">this</w> <w lemma="tomb" pos="n1" xml:id="A02262-036-a-0880" reg="Tomb">Tombe</w> <pc xml:id="A02262-036-a-0890">;</pc> </l> <l xml:id="A02262-e115770"> <w lemma="and" pos="cc" xml:id="A02262-036-a-0900">And</w> <w lemma="king" pos="n2" xml:id="A02262-036-a-0910">Kings</w> <w lemma="as" pos="acp-cs" xml:id="A02262-036-a-0920">as</w> <w lemma="in" pos="acp-p" xml:id="A02262-036-a-0930">in</w> <w lemma="a" pos="d" xml:id="A02262-036-a-0940">a</w> <w lemma="temple" pos="n1" xml:id="A02262-036-a-0950">Temple</w> <w lemma="here" pos="av" xml:id="A02262-036-a-0960">here</w> <w lemma="adore" pos="vvb" xml:id="A02262-036-a-0970">adore</w> <pc xml:id="A02262-036-a-0980">;</pc> </l> <l xml:id="A02262-e115780"> <w lemma="through" pos="acp-p" xml:id="A02262-036-a-0990">Through</w> <w lemma="fire" pos="n1" xml:id="A02262-036-a-1000">fire</w> <w lemma="and" pos="cc" xml:id="A02262-036-a-1010">and</w> <w lemma="sword" pos="n1" xml:id="A02262-036-a-1020">sword</w> <w lemma="seek" pos="vvn" xml:id="A02262-036-a-1030">sought</w> <w lemma="from" pos="acp-p" xml:id="A02262-036-a-1040">from</w> <w lemma="the" pos="d" xml:id="A02262-036-a-1050">the</w> <w lemma="far" pos="j-s" xml:id="A02262-036-a-1060">farthest</w> <w lemma="shore" pos="n1" xml:id="A02262-036-a-1070">Shore</w> <pc xml:id="A02262-036-a-1080" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e115790" who="A02262-nicodemus"> <speaker> <w lemma="Nicodemus" pos="n1-nn" xml:id="A02262-036-a-1090" reg="NICODEMUS">NICODEMVS</w> <pc xml:id="A02262-036-a-1100" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e115800"> <w lemma="pure" pos="j" xml:id="A02262-036-a-1110">Pure</w> <w lemma="water" pos="n1" xml:id="A02262-036-a-1120">water</w> <w lemma="of" pos="acp-p" xml:id="A02262-036-a-1130">of</w> <w lemma="the" pos="d" xml:id="A02262-036-a-1140">the</w> <w lemma="spring" pos="n1" xml:id="A02262-036-a-1150">Spring</w> <pc xml:id="A02262-036-a-1160">,</pc> <w lemma="you" pos="pn" xml:id="A02262-036-a-1170">you</w> <w lemma="precious" pos="j" xml:id="A02262-036-a-1180">precious</w> <w lemma="tear" pos="n2" xml:id="A02262-036-a-1190">Tears</w> <pc xml:id="A02262-036-a-1200">,</pc> </l> <l n="100" xml:id="A02262-e115810"> <w lemma="perfume" pos="vvz" xml:id="A02262-036-a-1210">Perfumes</w> <w lemma="which" pos="crq-r" xml:id="A02262-036-a-1220">which</w> <w lemma="odor-breathing" pos="j" xml:id="A02262-036-a-1230">Odor-breathing</w> <w lemma="Saba" pos="n1-nn" xml:id="A02262-036-a-1240">Saba</w> <w lemma="bear" pos="vvz" xml:id="A02262-036-a-1250" reg="bears">beares</w> <pc xml:id="A02262-036-a-1260">,</pc> </l> <l xml:id="A02262-e115820"> <w lemma="with" pos="acp-p" xml:id="A02262-036-a-1270" reg="With">VVith</w> <w lemma="your" pos="po" xml:id="A02262-036-a-1280">your</w> <w lemma="preservative" pos="n2" xml:id="A02262-036-a-1290">preservatives</w> <w lemma="his" pos="po" xml:id="A02262-036-a-1300">his</w> <w lemma="body" pos="n1" xml:id="A02262-036-a-1310">body</w> <w lemma="lave" pos="vvi" xml:id="A02262-036-a-1320">lave</w> <pc xml:id="A02262-036-a-1330">,</pc> </l> <l xml:id="A02262-e115830"> <w lemma="sink" pos="vvb" xml:id="A02262-036-a-1340" reg="Sink">Sinke</w> <w lemma="through" pos="acp-p" xml:id="A02262-036-a-1350">through</w> <w lemma="his" pos="po" xml:id="A02262-036-a-1360">his</w> <w lemma="pore" pos="n2" xml:id="A02262-036-a-1370">pores</w> <pc xml:id="A02262-036-a-1380">,</pc> <w lemma="and" pos="cc" xml:id="A02262-036-a-1390">and</w> <w lemma="from" pos="acp-p" xml:id="A02262-036-a-1400">from</w> <w lemma="corruption" pos="n1" xml:id="A02262-036-a-1410">corruption</w> <w lemma="save" pos="vvi" xml:id="A02262-036-a-1420">save</w> <pc xml:id="A02262-036-a-1430" unit="sentence">.</pc> </l> <l xml:id="A02262-e115840"> <w lemma="nor" pos="cc-x" xml:id="A02262-036-a-1440">Nor</w> <w lemma="God" pos="n1-nn" xml:id="A02262-036-a-1450">God</w> <pc xml:id="A02262-036-a-1460">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-036-a-1470">nor</w> <w lemma="fate" pos="n1" xml:id="A02262-036-a-1480">Fate</w> <w lemma="will" pos="vmb" xml:id="A02262-036-a-1490">will</w> <w lemma="suffer" pos="vvi" xml:id="A02262-036-a-1500">suffer</w> <pc xml:id="A02262-036-a-1510">,</pc> <w lemma="that" pos="cs" xml:id="A02262-036-a-1520">that</w> <w lemma="this" pos="d" xml:id="A02262-036-a-1530">this</w> <w lemma="pure" pos="j" xml:id="A02262-036-a-1540">pure</w> <pc xml:id="A02262-036-a-1550">,</pc> </l> <l xml:id="A02262-e115850"> <w lemma="this" pos="d" xml:id="A02262-036-a-1560">This</w> <w lemma="sacred" pos="j" xml:id="A02262-036-a-1570">sacred</w> <w lemma="corpse" pos="n1" xml:id="A02262-036-a-1580" reg="Corpse">Corps</w> <pc xml:id="A02262-036-a-1590">,</pc> <w lemma="shall" pos="vmd" xml:id="A02262-036-a-1600">should</w> <w lemma="more" pos="av-c_d" xml:id="A02262-036-a-1610">more</w> <w lemma="than" pos="cs" xml:id="A02262-036-a-1620" reg="than">then</w> <w lemma="death" pos="n1" xml:id="A02262-036-a-1630">death</w> <w lemma="endure" pos="vvi" xml:id="A02262-036-a-1640" reg="endure">indure</w> <pc xml:id="A02262-036-a-1650" unit="sentence">.</pc> </l> <l n="105" xml:id="A02262-e115860"> <w lemma="religion" pos="n1" xml:id="A02262-036-a-1660">Religion</w> <pc xml:id="A02262-036-a-1670">,</pc> <w lemma="if" pos="cs" xml:id="A02262-036-a-1680">if</w> <w lemma="thou" pos="pns" xml:id="A02262-036-a-1690">thou</w> <w lemma="know" pos="vv2" xml:id="A02262-036-a-1700" reg="knowest">know'st</w> <w lemma="the" pos="d" xml:id="A02262-036-a-1710">the</w> <w lemma="shade" pos="n2" xml:id="A02262-036-a-1720">Shades</w> <w lemma="below" pos="acp-av" xml:id="A02262-036-a-1730">below</w> <pc xml:id="A02262-036-a-1740">,</pc> </l> <l xml:id="A02262-e115870"> <w lemma="let" pos="vvb" xml:id="A02262-036-a-1750">Let</w> <w lemma="never" pos="av-x" xml:id="A02262-036-a-1760">never</w> <w lemma="filthy" pos="j" xml:id="A02262-036-a-1770">filthy</w> <w lemma="putrefaction" pos="n1" xml:id="A02262-036-a-1780">putrefaction</w> <w lemma="flow" pos="vvi" xml:id="A02262-036-a-1790">flow</w> </l> <l xml:id="A02262-e115880"> <w lemma="through" pos="acp-p" xml:id="A02262-036-a-1800">Through</w> <w lemma="his" pos="po" xml:id="A02262-036-a-1810">his</w> <w lemma="uncover" pos="j_vn" xml:id="A02262-036-a-1820" reg="uncovered">uncover'd</w> <w lemma="bone" pos="n2" xml:id="A02262-036-a-1830">bones</w> <pc xml:id="A02262-036-a-1840">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-036-a-1850">nor</w> <w lemma="waste" pos="n1" xml:id="A02262-036-a-1860" reg="waste">wast</w> <w lemma="of" pos="acp-p" xml:id="A02262-036-a-1870">of</w> <w lemma="time" pos="n1" xml:id="A02262-036-a-1880">Time</w> </l> <l xml:id="A02262-e115890"> <w lemma="resolve" pos="vvb" xml:id="A02262-036-a-1890">Resolve</w> <w lemma="this" pos="d" xml:id="A02262-036-a-1900">this</w> <w lemma="heavenly" pos="j" xml:id="A02262-036-a-1910">heavenly</w> <w lemma="figure" pos="n1" xml:id="A02262-036-a-1920">figure</w> <w lemma="into" pos="acp-p" xml:id="A02262-036-a-1930">into</w> <w lemma="slime" pos="n1" xml:id="A02262-036-a-1940">slime</w> <pc xml:id="A02262-036-a-1950" unit="sentence">.</pc> </l> </sp> <stage xml:id="A02262-e115900"> <pb facs="36" n="65" xml:id="A02262-036-b"/> <w lemma="John" pos="n1-nn" xml:id="A02262-036-b-0010">JOHN</w> <pc xml:id="A02262-036-b-0020" unit="sentence">.</pc> <w lemma="MARY" pos="n1-nn" xml:id="A02262-036-b-0030">MARY</w> <w lemma="the" pos="d" xml:id="A02262-036-b-0040">THE</w> <w lemma="mother" pos="n1" xml:id="A02262-036-b-0050">MOTHER</w> <w lemma="of" pos="acp-p" xml:id="A02262-036-b-0060">OF</w> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-036-b-0070" reg="JESUS">JESVS</w> <pc xml:id="A02262-036-b-0080" unit="sentence">.</pc> </stage> <sp xml:id="A02262-e115910" who="A02262-john"> <l xml:id="A02262-e115920"> <w lemma="thou" pos="pns" xml:id="A02262-036-b-0090">THou</w> <w lemma="reverent" pos="j" xml:id="A02262-036-b-0100">reverent</w> <w lemma="virgin" pos="n1" xml:id="A02262-036-b-0110">Virgin</w> <pc xml:id="A02262-036-b-0120">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-036-b-0130">of</w> <w lemma="his" pos="po" xml:id="A02262-036-b-0140">his</w> <w lemma="royal" pos="j" xml:id="A02262-036-b-0150" reg="royal">royall</w> <w lemma="blood" pos="n1" xml:id="A02262-036-b-0160" reg="Blood">Bloud</w> <pc xml:id="A02262-036-b-0170">,</pc> </l> <l xml:id="A02262-e115930"> <w lemma="who" pos="crq-r" xml:id="A02262-036-b-0180">Who</w> <w lemma="all" pos="d" xml:id="A02262-036-b-0190">all</w> <w lemma="between" pos="acp-p" xml:id="A02262-036-b-0200">between</w> <w lemma="the" pos="d" xml:id="A02262-036-b-0210">the</w> <w lemma="erythraean" pos="j-nn" xml:id="A02262-036-b-0220" reg="Erythraean">Erythrean</w> <w lemma="flood" pos="n1" xml:id="A02262-036-b-0230" reg="Flood">Floud</w> </l> <l n="110" xml:id="A02262-e115940"> <w lemma="and" pos="cc" xml:id="A02262-036-b-0240">And</w> <w lemma="great" pos="j" xml:id="A02262-036-b-0250">great</w> <w lemma="Euphrates" pos="n1-nn" xml:id="A02262-036-b-0260">Euphrates</w> <w lemma="win" pos="vvn" xml:id="A02262-036-b-0270">won</w> <w lemma="by" pos="acp-p" xml:id="A02262-036-b-0280">by</w> <w lemma="strenuous" pos="j" xml:id="A02262-036-b-0290">strenuous</w> <w lemma="arm" pos="n2" xml:id="A02262-036-b-0300" reg="Arms">Armes</w> <pc xml:id="A02262-036-b-0310">:</pc> </l> <l xml:id="A02262-e115950"> <w lemma="assume" pos="vvb" xml:id="A02262-036-b-0320">Assume</w> <w lemma="his" pos="po" xml:id="A02262-036-b-0330">his</w> <w lemma="noble" pos="j" xml:id="A02262-036-b-0340">noble</w> <w lemma="fortitude" pos="n1" xml:id="A02262-036-b-0350">fortitude</w> <pc xml:id="A02262-036-b-0360">;</pc> <w lemma="those" pos="d" xml:id="A02262-036-b-0370">those</w> <w lemma="harm" pos="n2" xml:id="A02262-036-b-0380" reg="harms">harmes</w> </l> <l xml:id="A02262-e115960"> <w lemma="which" pos="crq-r" xml:id="A02262-036-b-0390">Which</w> <w lemma="press" pos="vvb" xml:id="A02262-036-b-0400" reg="press">presse</w> <w lemma="thy" pos="po" xml:id="A02262-036-b-0410">thy</w> <w lemma="soul" pos="n1" xml:id="A02262-036-b-0420">Soul</w> <pc xml:id="A02262-036-b-0430">,</pc> <w lemma="subdue" pos="vvb" xml:id="A02262-036-b-0440">subdue</w> <pc xml:id="A02262-036-b-0450">:</pc> <w lemma="ungentle" pos="j" xml:id="A02262-036-b-0460">ungentle</w> <w lemma="fate" pos="n1" xml:id="A02262-036-b-0470">Fate</w> </l> <l xml:id="A02262-e115970"> <w lemma="have" pos="vvz" xml:id="A02262-036-b-0480">Hath</w> <w lemma="by" pos="acp-p" xml:id="A02262-036-b-0490">by</w> <w lemma="undo" pos="vvg" xml:id="A02262-036-b-0500">undoing</w> <w lemma="thou" pos="pno" xml:id="A02262-036-b-0510">thee</w> <w lemma="secure" pos="vvn" xml:id="A02262-036-b-0520" reg="secured">secur'd</w> <w lemma="thy" pos="po" xml:id="A02262-036-b-0530">thy</w> <w lemma="state" pos="n1" xml:id="A02262-036-b-0540">state</w> <pc xml:id="A02262-036-b-0550" unit="sentence">.</pc> </l> <l xml:id="A02262-e115980"> <w lemma="fortune" pos="n1" xml:id="A02262-036-b-0560">Fortune</w> <w lemma="she" pos="pno" xml:id="A02262-036-b-0570">her</w> <w lemma="strength" pos="n1" xml:id="A02262-036-b-0580">strength</w> <w lemma="by" pos="acp-p" xml:id="A02262-036-b-0590">by</w> <w lemma="her" pos="po" xml:id="A02262-036-b-0600">her</w> <w lemma="own" pos="d" xml:id="A02262-036-b-0610">own</w> <w lemma="blow" pos="n2" xml:id="A02262-036-b-0620" reg="blows">blowes</w> <w lemma="have" pos="vvz" xml:id="A02262-036-b-0630">hath</w> <w lemma="spend" pos="vvn" xml:id="A02262-036-b-0640">spent</w> <pc xml:id="A02262-036-b-0650" unit="sentence">.</pc> </l> <l n="115" xml:id="A02262-e115990"> <w lemma="Judaea" pos="n1g-nn" xml:id="A02262-036-b-0660">Judaea's</w> <w lemma="kingdom" pos="n1" xml:id="A02262-036-b-0670" reg="kingdom">kingdome</w> <w lemma="from" pos="acp-p" xml:id="A02262-036-b-0680">from</w> <w lemma="thy" pos="po" xml:id="A02262-036-b-0690">thy</w> <w lemma="father" pos="n1g" xml:id="A02262-036-b-0700" reg="Father's">Fathers</w> <w lemma="rent" pos="n1" xml:id="A02262-036-b-0710">rent</w> </l> <l xml:id="A02262-e116000"> <w lemma="by" pos="acp-p" xml:id="A02262-036-b-0720">By</w> <w lemma="foreign" pos="j" xml:id="A02262-036-b-0730" reg="foreign">forrein</w> <w lemma="hand" pos="n2" xml:id="A02262-036-b-0740">hands</w> <pc xml:id="A02262-036-b-0750">;</pc> <w lemma="of" pos="acp-p" xml:id="A02262-036-b-0760">of</w> <w lemma="ancient" pos="j" xml:id="A02262-036-b-0770">ancient</w> <w lemma="wealth" pos="n1" xml:id="A02262-036-b-0780">Wealth</w> <w lemma="bereave" pos="vvn" xml:id="A02262-036-b-0790">bereft</w> <pc xml:id="A02262-036-b-0800">;</pc> </l> <l xml:id="A02262-e116010"> <w lemma="except" pos="acp-cs" xml:id="A02262-036-b-0810">Except</w> <w lemma="thy" pos="po" xml:id="A02262-036-b-0820">thy</w> <w lemma="son" pos="n1" xml:id="A02262-036-b-0830">Son</w> <pc xml:id="A02262-036-b-0840">,</pc> <w lemma="what" pos="crq-r" xml:id="A02262-036-b-0850">what</w> <w lemma="be" pos="vvd" xml:id="A02262-036-b-0860">was</w> <w lemma="for" pos="acp-p" xml:id="A02262-036-b-0870">for</w> <w lemma="danger" pos="n1" xml:id="A02262-036-b-0880">danger</w> <w lemma="leave" pos="vvn" xml:id="A02262-036-b-0890">left</w> <pc xml:id="A02262-036-b-0900" unit="sentence">?</pc> </l> <l xml:id="A02262-e116020"> <w lemma="these" pos="d" xml:id="A02262-036-b-0910">These</w> <w lemma="storm" pos="n2" xml:id="A02262-036-b-0920" reg="storms">stormes</w> <w lemma="by" pos="acp-p" xml:id="A02262-036-b-0930">by</w> <w lemma="death" pos="n1" xml:id="A02262-036-b-0940">death</w> <w lemma="disperse" pos="vvn" xml:id="A02262-036-b-0950" reg="dispersed">disperst</w> <pc xml:id="A02262-036-b-0960">,</pc> <w lemma="serene" pos="j" xml:id="A02262-036-b-0970">serene</w> <w lemma="appear" pos="vvi" xml:id="A02262-036-b-0980" reg="appear">appeare</w> <pc xml:id="A02262-036-b-0990">:</pc> </l> <l xml:id="A02262-e116030"> <w lemma="for" pos="acp-cs" xml:id="A02262-036-b-1000">For</w> <w lemma="what" pos="crq-r" xml:id="A02262-036-b-1010">what</w> <w lemma="have" pos="vvz" xml:id="A02262-036-b-1020">hath</w> <w lemma="childless" pos="j" xml:id="A02262-036-b-1030" reg="childless">childlesse</w> <w lemma="poverty" pos="n1" xml:id="A02262-036-b-1040">Poverty</w> <w lemma="to" pos="acp-cs" xml:id="A02262-036-b-1050">to</w> <w lemma="fear" pos="vvi" xml:id="A02262-036-b-1060" reg="fear">feare</w> <pc xml:id="A02262-036-b-1070" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e116040" who="A02262-mary"> <speaker> <w lemma="MARY" pos="n1-nn" xml:id="A02262-036-b-1080">MARY</w> <pc xml:id="A02262-036-b-1090" unit="sentence">.</pc> </speaker> <l n="120" xml:id="A02262-e116050"> <w lemma="o" pos="uh" xml:id="A02262-036-b-1100">O</w> <w lemma="John" pos="n1-nn" xml:id="A02262-036-b-1110">John</w> <pc xml:id="A02262-036-b-1120">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-036-b-1130">for</w> <w lemma="thou" pos="pno" xml:id="A02262-036-b-1140">thee</w> <w lemma="in" pos="acp-p" xml:id="A02262-036-b-1150">in</w> <w lemma="such" pos="d" xml:id="A02262-036-b-1160">such</w> <w lemma="extreme" pos="n2_j" xml:id="A02262-036-b-1170" reg="extremes">extreames</w> <w lemma="to" pos="acp-cs" xml:id="A02262-036-b-1180">to</w> <w lemma="mourn" pos="vvi" xml:id="A02262-036-b-1190">mourn</w> </l> <l xml:id="A02262-e116060"> <w lemma="perhaps" pos="av" xml:id="A02262-036-b-1200">Perhaps</w> <w lemma="be" pos="vvz" xml:id="A02262-036-b-1210">is</w> <w lemma="new" pos="j" xml:id="A02262-036-b-1220">new</w> <pc xml:id="A02262-036-b-1230">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-036-b-1240">but</w> <w lemma="I" pos="pns" xml:id="A02262-036-b-1250">I</w> <w lemma="to" pos="acp-p" xml:id="A02262-036-b-1260">to</w> <w lemma="grief" pos="n1" xml:id="A02262-036-b-1270">grief</w> <w lemma="be" pos="vvd" xml:id="A02262-036-b-1280">was</w> <w lemma="bear" pos="vvn" xml:id="A02262-036-b-1290">born</w> <pc xml:id="A02262-036-b-1300" unit="sentence">.</pc> </l> <l xml:id="A02262-e116070"> <w lemma="with" pos="acp-p" xml:id="A02262-036-b-1310">With</w> <w lemma="this" pos="d" xml:id="A02262-036-b-1320">this</w> <w lemma="have" pos="vvb" xml:id="A02262-036-b-1330">have</w> <w lemma="we" pos="pns" xml:id="A02262-036-b-1340">we</w> <w lemma="converse" pos="vvn" xml:id="A02262-036-b-1350" reg="conversed">convers't</w> <w lemma="twice" pos="av" xml:id="A02262-036-b-1360">twice</w> <w lemma="sixteen" pos="crd" xml:id="A02262-036-b-1370">sixteen</w> <w lemma="year" pos="n2" xml:id="A02262-036-b-1380" reg="years">yeares</w> <pc xml:id="A02262-036-b-1390">:</pc> </l> <l xml:id="A02262-e116080"> <w lemma="no" pos="uh-x" xml:id="A02262-036-b-1400">No</w> <w lemma="form" pos="n1" xml:id="A02262-036-b-1410">form</w> <w lemma="of" pos="acp-p" xml:id="A02262-036-b-1420">of</w> <w lemma="sorrow" pos="n1" xml:id="A02262-036-b-1430">sorrow</w> <w lemma="have" pos="vvz" xml:id="A02262-036-b-1440">hath</w> <w lemma="beguile" pos="vvn" xml:id="A02262-036-b-1450" reg="beguiled">beguil'd</w> <w lemma="our" pos="po" xml:id="A02262-036-b-1460">our</w> <w lemma="fear" pos="n2" xml:id="A02262-036-b-1470" reg="fears">feares</w> <pc xml:id="A02262-036-b-1480" unit="sentence">.</pc> </l> <l xml:id="A02262-e116090"> <w lemma="to" pos="acp-p" xml:id="A02262-036-b-1490">To</w> <w lemma="i" pos="pno" xml:id="A02262-036-b-1500">me</w> <w lemma="how" pos="crq-cs" xml:id="A02262-036-b-1510">how</w> <w lemma="ominous" pos="av_j" xml:id="A02262-036-b-1520">ominously</w> <w lemma="the" pos="d" xml:id="A02262-036-b-1530">the</w> <w lemma="prophet" pos="n2" xml:id="A02262-036-b-1540">Prophets</w> <w lemma="sing" pos="vvn" xml:id="A02262-036-b-1550">sung</w> <pc xml:id="A02262-036-b-1560">,</pc> </l> <l n="125" xml:id="A02262-e116100"> <w lemma="even" pos="av_j" xml:id="A02262-036-b-1570">Even</w> <w lemma="from" pos="acp-p" xml:id="A02262-036-b-1580">from</w> <w lemma="the" pos="d" xml:id="A02262-036-b-1590">the</w> <w lemma="time" pos="n1" xml:id="A02262-036-b-1600">time</w> <w lemma="that" pos="cs" xml:id="A02262-036-b-1610">that</w> <w lemma="heavenly" pos="j" xml:id="A02262-036-b-1620">heavenly</w> <w lemma="infant" pos="n1" xml:id="A02262-036-b-1630">Infant</w> <w lemma="spring" pos="vvn" xml:id="A02262-036-b-1640">sprung</w> </l> <l xml:id="A02262-e116110"> <w lemma="in" pos="acp-p" xml:id="A02262-036-b-1650">In</w> <w lemma="my" pos="po" xml:id="A02262-036-b-1660">my</w> <w lemma="chaste" pos="j" xml:id="A02262-036-b-1670">chaste</w> <w lemma="womb" pos="n1" xml:id="A02262-036-b-1680" reg="Womb">Wombe</w> <pc xml:id="A02262-036-b-1690" unit="sentence">!</pc> <w lemma="old" pos="j" xml:id="A02262-036-b-1700">Old</w> <w lemma="Simeon" pos="n1-nn" xml:id="A02262-036-b-1710">Simeon</w> <w lemma="this" pos="d" xml:id="A02262-036-b-1720">this</w> <w lemma="reveal" pos="vvd" xml:id="A02262-036-b-1730" reg="revealed">reveal'd</w> <pc xml:id="A02262-036-b-1740">;</pc> </l> <l xml:id="A02262-e116120"> <w lemma="and" pos="cc" xml:id="A02262-036-b-1750">And</w> <w lemma="in" pos="acp-p" xml:id="A02262-036-b-1760">in</w> <w lemma="my" pos="po" xml:id="A02262-036-b-1770">my</w> <w lemma="soul" pos="n1" xml:id="A02262-036-b-1780">Soul</w> <w lemma="the" pos="d" xml:id="A02262-036-b-1790">the</w> <w lemma="deadly" pos="j" xml:id="A02262-036-b-1800">deadly</w> <w lemma="wound" pos="n1" xml:id="A02262-036-b-1810">wound</w> <w lemma="behold" pos="vvd" xml:id="A02262-036-b-1820">beheld</w> <pc xml:id="A02262-036-b-1830" unit="sentence">.</pc> </l> <pb facs="37" n="66" xml:id="A02262-037-a"/> <l xml:id="A02262-e116130"> <w lemma="when" pos="crq-cs" xml:id="A02262-037-a-0010">When</w> <w lemma="one" pos="crd" xml:id="A02262-037-a-0020">One</w> <pc xml:id="A02262-037-a-0030">,</pc> <w lemma="among" pos="acp-p" xml:id="A02262-037-a-0040">among</w> <w lemma="so" pos="av" xml:id="A02262-037-a-0050">so</w> <w lemma="many" pos="d" xml:id="A02262-037-a-0060">many</w> <w lemma="infant" pos="n2" xml:id="A02262-037-a-0070">Infants</w> <w lemma="slay" pos="vvn" xml:id="A02262-037-a-0080">slain</w> <pc xml:id="A02262-037-a-0090">,</pc> </l> <l n="130" xml:id="A02262-e116140"> <w lemma="be" pos="vvd" xml:id="A02262-037-a-0100">Was</w> <w lemma="by" pos="acp-p" xml:id="A02262-037-a-0110">by</w> <w lemma="the" pos="d" xml:id="A02262-037-a-0120">the</w> <w lemma="tyrant" pos="n1g" xml:id="A02262-037-a-0130" reg="tyrant's">Tyrants</w> <w lemma="weapon" pos="n2" xml:id="A02262-037-a-0140">Weapons</w> <w lemma="seek" pos="vvn" xml:id="A02262-037-a-0150">sought</w> <w lemma="in" pos="acp-p" xml:id="A02262-037-a-0160">in</w> <w lemma="vain" pos="j" xml:id="A02262-037-a-0170">vain</w> <pc xml:id="A02262-037-a-0180">,</pc> </l> <l xml:id="A02262-e116150"> <w lemma="no" pos="d-x" xml:id="A02262-037-a-0190">No</w> <w lemma="miracle" pos="n2" xml:id="A02262-037-a-0200">miracles</w> <w lemma="have" pos="vvd" xml:id="A02262-037-a-0210">had</w> <w lemma="then" pos="av" xml:id="A02262-037-a-0220">then</w> <w lemma="his" pos="po" xml:id="A02262-037-a-0230">his</w> <w lemma="fame" pos="n1" xml:id="A02262-037-a-0240">fame</w> <w lemma="display" pos="vvn" xml:id="A02262-037-a-0250" reg="displayed">displaid</w> <pc xml:id="A02262-037-a-0260">,</pc> </l> <l xml:id="A02262-e116160"> <w lemma="or" pos="cc" xml:id="A02262-037-a-0270">Or</w> <w lemma="he" pos="pno" xml:id="A02262-037-a-0280">him</w> <w lemma="the" pos="d" xml:id="A02262-037-a-0290">the</w> <w lemma="object" pos="n1" xml:id="A02262-037-a-0300">object</w> <w lemma="of" pos="acp-p" xml:id="A02262-037-a-0310">of</w> <w lemma="their" pos="po" xml:id="A02262-037-a-0320">their</w> <w lemma="envy" pos="n1" xml:id="A02262-037-a-0330">envy</w> <w lemma="make" pos="vvd" xml:id="A02262-037-a-0340">made</w> <pc xml:id="A02262-037-a-0350" unit="sentence">.</pc> </l> <l xml:id="A02262-e116170"> <w lemma="perfidious" pos="j" xml:id="A02262-037-a-0360">Perfidious</w> <w lemma="fraud" pos="n1" xml:id="A02262-037-a-0370">Fraud</w> <w lemma="in" pos="acp-p" xml:id="A02262-037-a-0380">in</w> <w lemma="sanctity" pos="n2" xml:id="A02262-037-a-0390">Sanctities</w> <w lemma="disguise" pos="vvi" xml:id="A02262-037-a-0400">disguise</w> <pc xml:id="A02262-037-a-0410">,</pc> </l> <l xml:id="A02262-e116180"> <w lemma="nor" pos="cc-x" xml:id="A02262-037-a-0420">Nor</w> <w lemma="the" pos="d" xml:id="A02262-037-a-0430">the</w> <w lemma="adulterate" pos="j_vn" xml:id="A02262-037-a-0440">adulterated</w> <w lemma="pharisy" pos="n2-nn" xml:id="A02262-037-a-0450">Pharisies</w> <pc xml:id="A02262-037-a-0460">,</pc> </l> <l n="135" xml:id="A02262-e116190"> <w lemma="by" pos="acp-p" xml:id="A02262-037-a-0470">By</w> <w lemma="his" pos="po" xml:id="A02262-037-a-0480">his</w> <w lemma="detection" pos="n1" xml:id="A02262-037-a-0490">detection</w> <w lemma="have" pos="vvd" xml:id="A02262-037-a-0500">had</w> <w lemma="he" pos="pns" xml:id="A02262-037-a-0510">he</w> <w lemma="yet" pos="av" xml:id="A02262-037-a-0520">yet</w> <w lemma="inflame" pos="vvd" xml:id="A02262-037-a-0530" reg="inflamed">inflam'd</w> <pc xml:id="A02262-037-a-0540">;</pc> </l> <l xml:id="A02262-e116200"> <w lemma="nor" pos="cc-x" xml:id="A02262-037-a-0550">Nor</w> <w lemma="for" pos="acp-p" xml:id="A02262-037-a-0560">for</w> <w lemma="despise" pos="vvg" xml:id="A02262-037-a-0570">despising</w> <w lemma="of" pos="acp-p" xml:id="A02262-037-a-0580">of</w> <w lemma="their" pos="po" xml:id="A02262-037-a-0590">their</w> <w lemma="rite" pos="n2" xml:id="A02262-037-a-0600">Rites</w> <w lemma="defame" pos="vvn" xml:id="A02262-037-a-0610" reg="defamed">defam'd</w> <pc xml:id="A02262-037-a-0620">;</pc> </l> <l xml:id="A02262-e116210"> <w lemma="a" pos="d" xml:id="A02262-037-a-0630">A</w> <w lemma="trumpet" pos="n1" xml:id="A02262-037-a-0640">Trumpet</w> <w lemma="of" pos="acp-p" xml:id="A02262-037-a-0650">of</w> <w lemma="intestine" pos="j" xml:id="A02262-037-a-0660">intestine</w> <w lemma="war" pos="n1" xml:id="A02262-037-a-0670" reg="War">Warre</w> <pc xml:id="A02262-037-a-0680">:</pc> <w lemma="the" pos="d" xml:id="A02262-037-a-0690">the</w> <w lemma="earth" pos="n1" xml:id="A02262-037-a-0700">Earth</w> </l> <l xml:id="A02262-e116220"> <w lemma="of" pos="acp-p" xml:id="A02262-037-a-0710">Of</w> <w lemma="nothing" pos="pi-x" xml:id="A02262-037-a-0720">nothing</w> <w lemma="then" pos="av" xml:id="A02262-037-a-0730">then</w> <w lemma="accuse" pos="vvd" xml:id="A02262-037-a-0740" reg="accused">accus'd</w> <w lemma="he" pos="pno" xml:id="A02262-037-a-0750">him</w> <pc xml:id="A02262-037-a-0760">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-037-a-0770">but</w> <w lemma="his" pos="po" xml:id="A02262-037-a-0780">his</w> <w lemma="birth" pos="n1" xml:id="A02262-037-a-0790">birth</w> <pc xml:id="A02262-037-a-0800" unit="sentence">.</pc> </l> <l xml:id="A02262-e116230"> <w lemma="not" pos="xx" xml:id="A02262-037-a-0810">Not</w> <w lemma="that" pos="d" xml:id="A02262-037-a-0820">that</w> <w lemma="fierce" pos="j" xml:id="A02262-037-a-0830">fierce</w> <w lemma="prince" pos="n1" xml:id="A02262-037-a-0840">Prince</w> <pc xml:id="A02262-037-a-0850">,</pc> <w lemma="so" pos="av" xml:id="A02262-037-a-0860">so</w> <w lemma="cruel" pos="j" xml:id="A02262-037-a-0870" reg="cruel">cruell</w> <w lemma="to" pos="acp-p" xml:id="A02262-037-a-0880">to</w> <w lemma="his" pos="po" xml:id="A02262-037-a-0890">his</w> <w lemma="own" pos="d" xml:id="A02262-037-a-0900">Own</w> <pc xml:id="A02262-037-a-0910">;</pc> </l> <l n="140" xml:id="A02262-e116240"> <w lemma="nor" pos="cc-x" xml:id="A02262-037-a-0920">Nor</w> <w lemma="his" pos="po" xml:id="A02262-037-a-0930">his</w> <w lemma="successor" pos="n1" xml:id="A02262-037-a-0940" reg="Successor">Successour</w> <w lemma="in" pos="acp-p" xml:id="A02262-037-a-0950">in</w> <w lemma="that" pos="d" xml:id="A02262-037-a-0960">that</w> <w lemma="fatal" pos="j" xml:id="A02262-037-a-0970" reg="fatal">fatall</w> <w lemma="throne" pos="n1" xml:id="A02262-037-a-0980">Throne</w> <pc xml:id="A02262-037-a-0990">,</pc> </l> <l xml:id="A02262-e116250"> <w lemma="as" pos="acp-cs" xml:id="A02262-037-a-1000">As</w> <w lemma="high" pos="j" xml:id="A02262-037-a-1010">high</w> <w lemma="in" pos="acp-p" xml:id="A02262-037-a-1020">in</w> <w lemma="vice" pos="n1" xml:id="A02262-037-a-1030">vice</w> <pc xml:id="A02262-037-a-1040">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-037-a-1050">who</w> <w lemma="with" pos="acp-p" xml:id="A02262-037-a-1060">with</w> <w lemma="the" pos="d" xml:id="A02262-037-a-1070">the</w> <w lemma="prophet" pos="n1g" xml:id="A02262-037-a-1080" reg="prophet's">Prophets</w> <w lemma="head" pos="n1" xml:id="A02262-037-a-1090">Head</w> </l> <l xml:id="A02262-e116260"> <w lemma="supply" pos="vvn" xml:id="A02262-037-a-1100" reg="Supplied">Suppli'd</w> <w lemma="his" pos="po" xml:id="A02262-037-a-1110">his</w> <w lemma="feast" pos="n1" xml:id="A02262-037-a-1120">Feast</w> <pc xml:id="A02262-037-a-1130">,</pc> <w lemma="and" pos="cc" xml:id="A02262-037-a-1140">and</w> <w lemma="on" pos="acp-p" xml:id="A02262-037-a-1150">on</w> <w lemma="the" pos="d" xml:id="A02262-037-a-1160">the</w> <w lemma="blood" pos="n1" xml:id="A02262-037-a-1170" reg="blood">bloud</w> <w lemma="he" pos="pns" xml:id="A02262-037-a-1180">he</w> <w lemma="have" pos="vvd" xml:id="A02262-037-a-1190">had</w> <w lemma="shed" pos="vvn" xml:id="A02262-037-a-1200">shed</w> </l> <l xml:id="A02262-e116270"> <w lemma="feed" pos="vvd" xml:id="A02262-037-a-1210">Fed</w> <w lemma="his" pos="po" xml:id="A02262-037-a-1220">his</w> <w lemma="incestuous" pos="j" xml:id="A02262-037-a-1230">incestuous</w> <w lemma="eye" pos="n2" xml:id="A02262-037-a-1240">eyes</w> <pc xml:id="A02262-037-a-1250">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-037-a-1260">in</w> <w lemma="dire" pos="j" xml:id="A02262-037-a-1270">dire</w> <w lemma="delight" pos="n1" xml:id="A02262-037-a-1280">delight</w> </l> <l xml:id="A02262-e116280"> <w lemma="to" pos="acp-cs" xml:id="A02262-037-a-1290">To</w> <w lemma="heighten" pos="vvi" xml:id="A02262-037-a-1300" reg="heighten">highthen</w> <w lemma="impious" pos="j" xml:id="A02262-037-a-1310">impious</w> <w lemma="love" pos="n1" xml:id="A02262-037-a-1320">Love</w> <pc xml:id="A02262-037-a-1330">,</pc> <w lemma="can" pos="vmd" xml:id="A02262-037-a-1340">could</w> <w lemma="i" pos="pno" xml:id="A02262-037-a-1350">me</w> <w lemma="affright" pos="vvi" xml:id="A02262-037-a-1360">affright</w> <pc xml:id="A02262-037-a-1370">:</pc> </l> <l n="145" xml:id="A02262-e116290"> <w lemma="nor" pos="cc-x" xml:id="A02262-037-a-1380">Nor</w> <w lemma="yet" pos="av" xml:id="A02262-037-a-1390">yet</w> <w lemma="the" pos="d" xml:id="A02262-037-a-1400">the</w> <w lemma="vulgar" pos="j" xml:id="A02262-037-a-1410">vulgar</w> <pc xml:id="A02262-037-a-1420">,</pc> <w lemma="hate" pos="vvg" xml:id="A02262-037-a-1430">hating</w> <w lemma="his" pos="po" xml:id="A02262-037-a-1440">his</w> <w lemma="free" pos="j" xml:id="A02262-037-a-1450">free</w> <w lemma="tongue" pos="n1" xml:id="A02262-037-a-1460">tongue</w> <pc xml:id="A02262-037-a-1470">;</pc> </l> <l xml:id="A02262-e116300"> <w lemma="and" pos="cc" xml:id="A02262-037-a-1480">And</w> <w lemma="shower" pos="n2" xml:id="A02262-037-a-1490" reg="showers">showres</w> <w lemma="of" pos="acp-p" xml:id="A02262-037-a-1500">of</w> <w lemma="stone" pos="n2" xml:id="A02262-037-a-1510">stones</w> <w lemma="by" pos="acp-p" xml:id="A02262-037-a-1520">by</w> <w lemma="a" pos="d" xml:id="A02262-037-a-1530">a</w> <w lemma="thousand" pos="crd" xml:id="A02262-037-a-1540">thousand</w> <w lemma="fury" pos="n2" xml:id="A02262-037-a-1550">Furies</w> <w lemma="fling" pos="vvn" xml:id="A02262-037-a-1560">flung</w> <pc xml:id="A02262-037-a-1570" unit="sentence">.</pc> </l> <l xml:id="A02262-e116310"> <w lemma="i" pos="sy" xml:id="A02262-037-a-1580">I</w> <w lemma="though" pos="cs" xml:id="A02262-037-a-1590">though</w> <w lemma="no" pos="d-x" xml:id="A02262-037-a-1600">no</w> <w lemma="mischief" pos="n1" xml:id="A02262-037-a-1610">mischief</w> <w lemma="can" pos="vmd" xml:id="A02262-037-a-1620">could</w> <w lemma="our" pos="po" xml:id="A02262-037-a-1630">our</w> <w lemma="step" pos="n2" xml:id="A02262-037-a-1640">steps</w> <w lemma="pursue" pos="vvi" xml:id="A02262-037-a-1650">pursue</w> <pc xml:id="A02262-037-a-1660">,</pc> </l> <l xml:id="A02262-e116320"> <w lemma="that" pos="cs" xml:id="A02262-037-a-1670">That</w> <w lemma="be" pos="vvd" xml:id="A02262-037-a-1680">was</w> <w lemma="more" pos="av-c_d" xml:id="A02262-037-a-1690">more</w> <w lemma="great" pos="j" xml:id="A02262-037-a-1700">great</w> <pc xml:id="A02262-037-a-1710">;</pc> <w lemma="or" pos="cc" xml:id="A02262-037-a-1720">or</w> <w lemma="to" pos="acp-p" xml:id="A02262-037-a-1730">to</w> <w lemma="our" pos="po" xml:id="A02262-037-a-1740">our</w> <w lemma="suffering" pos="n2" xml:id="A02262-037-a-1750">sufferings</w> <w lemma="new" pos="j" xml:id="A02262-037-a-1760">new</w> <pc xml:id="A02262-037-a-1770" unit="sentence">.</pc> </l> <l xml:id="A02262-e116330"> <w lemma="what" pos="crq-q" xml:id="A02262-037-a-1780">What</w> <w lemma="want" pos="vvz" xml:id="A02262-037-a-1790">wants</w> <w lemma="example" pos="n1" xml:id="A02262-037-a-1800">example</w> <pc xml:id="A02262-037-a-1810">,</pc> <w lemma="what" pos="crq-r" xml:id="A02262-037-a-1820">what</w> <w lemma="no" pos="d-x" xml:id="A02262-037-a-1830">no</w> <w lemma="mother" pos="n1" xml:id="A02262-037-a-1840">mother</w> <w lemma="fear" pos="vvd" xml:id="A02262-037-a-1850" reg="feared">fear'd</w> <pc xml:id="A02262-037-a-1860">;</pc> </l> <l n="150" xml:id="A02262-e116340"> <w lemma="this" pos="d" xml:id="A02262-037-a-1870">This</w> <pc xml:id="A02262-037-a-1880">,</pc> <w lemma="this" pos="d" xml:id="A02262-037-a-1890">this</w> <w lemma="alone" pos="j" xml:id="A02262-037-a-1900">alone</w> <w lemma="my" pos="po" xml:id="A02262-037-a-1910">my</w> <w lemma="die" pos="j_vg" xml:id="A02262-037-a-1920">dying</w> <w lemma="hope" pos="n2" xml:id="A02262-037-a-1930">hopes</w> <w lemma="inter" pos="vvn" xml:id="A02262-037-a-1940" reg="interred">inter'd</w> <pc xml:id="A02262-037-a-1950" unit="sentence">.</pc> </l> <l xml:id="A02262-e116350"> <w lemma="wretch" pos="n1" xml:id="A02262-037-a-1960">Wretch</w> <pc xml:id="A02262-037-a-1970">,</pc> <w lemma="will" pos="vm2" xml:id="A02262-037-a-1980">wilt</w> <w lemma="thou" pos="pns" xml:id="A02262-037-a-1990">thou</w> <w lemma="seek" pos="vvi" xml:id="A02262-037-a-2000">seek</w> <w lemma="for" pos="acp-p" xml:id="A02262-037-a-2010">for</w> <w lemma="word" pos="n2" xml:id="A02262-037-a-2020">words</w> <w lemma="to" pos="acp-cs" xml:id="A02262-037-a-2030" reg="t'" type="contract1">t'</w> <w xml:id="A02262-037-a-2030c" type="contract2" lemma="express" pos="vvi" reg="express" join="left">expresse</w> <w lemma="thy" pos="po" xml:id="A02262-037-a-2040">thy</w> <w lemma="woe" pos="n2" xml:id="A02262-037-a-2050">woes</w> <pc xml:id="A02262-037-a-2060" unit="sentence">!</pc> </l> <l xml:id="A02262-e116360"> <w lemma="or" pos="cc" xml:id="A02262-037-a-2070">Or</w> <w lemma="this" pos="d" xml:id="A02262-037-a-2080">this</w> <w lemma="so" pos="av" xml:id="A02262-037-a-2090">so</w> <w lemma="vast" pos="j" xml:id="A02262-037-a-2100">vast</w> <w lemma="a" pos="d" xml:id="A02262-037-a-2110">a</w> <w lemma="grief" pos="n1" xml:id="A02262-037-a-2120">grief</w> <w lemma="in" pos="acp-p" xml:id="A02262-037-a-2130">in</w> <w lemma="silence" pos="n1" xml:id="A02262-037-a-2140">silence</w> <w lemma="close" pos="av_j" xml:id="A02262-037-a-2150">close</w> <pc xml:id="A02262-037-a-2160" unit="sentence">!</pc> </l> <l xml:id="A02262-e116370"> <w lemma="great" pos="j" xml:id="A02262-037-a-2170">Great</w> <w lemma="God" pos="n1-nn" xml:id="A02262-037-a-2180">God</w> <pc join="right" xml:id="A02262-037-a-2190">(</pc> <w lemma="such" pos="d" xml:id="A02262-037-a-2200">such</w> <w lemma="be" pos="vvz" xml:id="A02262-037-a-2210">is</w> <w lemma="my" pos="po" xml:id="A02262-037-a-2220">my</w> <w lemma="faith" pos="n1" xml:id="A02262-037-a-2230">faith</w> <pc xml:id="A02262-037-a-2240">)</pc> <w lemma="why" pos="crq-q" xml:id="A02262-037-a-2250">why</w> <w lemma="will" pos="vmd2" xml:id="A02262-037-a-2260">wouldst</w> <w lemma="thou" pos="pns" xml:id="A02262-037-a-2270">thou</w> <w lemma="come" pos="vvi" xml:id="A02262-037-a-2280">come</w> </l> <l xml:id="A02262-e116380"> <w lemma="to" pos="acp-p" xml:id="A02262-037-a-2290">To</w> <w lemma="this" pos="d" xml:id="A02262-037-a-2300">this</w> <w lemma="inferior" pos="j" xml:id="A02262-037-a-2310" reg="inferior">inferiour</w> <w lemma="kingdom" pos="n1" xml:id="A02262-037-a-2320" reg="Kingdom">Kingdome</w> <w lemma="through" pos="acp-p" xml:id="A02262-037-a-2330">through</w> <w lemma="my" pos="po" xml:id="A02262-037-a-2340">my</w> <w lemma="womb" pos="n1" xml:id="A02262-037-a-2350" reg="womb">wombe</w> <pc xml:id="A02262-037-a-2360" unit="sentence">!</pc> </l> <pb facs="37" n="67" xml:id="A02262-037-b"/> <l n="155" xml:id="A02262-e116390"> <w lemma="why" pos="crq-cs" xml:id="A02262-037-b-0010">Why</w> <w lemma="make" pos="vvd2" xml:id="A02262-037-b-0020">mad'st</w> <w lemma="thou" pos="pns" xml:id="A02262-037-b-0030">thou</w> <w lemma="choice" pos="n1" xml:id="A02262-037-b-0040">choice</w> <w lemma="of" pos="acp-p" xml:id="A02262-037-b-0050">of</w> <w lemma="i" pos="pno" xml:id="A02262-037-b-0060">me</w> <w lemma="to" pos="acp-cs" xml:id="A02262-037-b-0070">to</w> <w lemma="bring" pos="vvi" xml:id="A02262-037-b-0080">bring</w> <w lemma="thou" pos="pno" xml:id="A02262-037-b-0090">thee</w> <w lemma="forth" pos="av" xml:id="A02262-037-b-0100">forth</w> </l> <l xml:id="A02262-e116400"> <w lemma="for" pos="acp-p" xml:id="A02262-037-b-0110">For</w> <w lemma="punishment" pos="n1" xml:id="A02262-037-b-0120">punishment</w> <pc xml:id="A02262-037-b-0130">!</pc> <w lemma="unhappy" pos="j" xml:id="A02262-037-b-0140">unhappy</w> <w lemma="in" pos="acp-p" xml:id="A02262-037-b-0150">in</w> <w lemma="my" pos="po" xml:id="A02262-037-b-0160">my</w> <w lemma="worth" pos="n1" xml:id="A02262-037-b-0170">worth</w> <pc xml:id="A02262-037-b-0180" unit="sentence">!</pc> </l> <l xml:id="A02262-e116410"> <w lemma="no" pos="d-x" xml:id="A02262-037-b-0190">No</w> <w lemma="woman" pos="n1" xml:id="A02262-037-b-0200">woman</w> <w lemma="ever" pos="av" xml:id="A02262-037-b-0210">ever</w> <w lemma="bare" pos="j" xml:id="A02262-037-b-0220">bare</w> <w lemma="a" pos="d" xml:id="A02262-037-b-0230">a</w> <w lemma="son" pos="n1" xml:id="A02262-037-b-0240">Son</w> <pc xml:id="A02262-037-b-0250">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-037-b-0260">by</w> <w lemma="touch" pos="n1" xml:id="A02262-037-b-0270">touch</w> </l> <l xml:id="A02262-e116420"> <w lemma="of" pos="acp-p" xml:id="A02262-037-b-0280">Of</w> <w lemma="man" pos="n1" xml:id="A02262-037-b-0290">man</w> <w lemma="conceive" pos="vvn" xml:id="A02262-037-b-0300" reg="conceived">conceiv'd</w> <pc xml:id="A02262-037-b-0310">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-037-b-0320">whose</w> <w lemma="soul" pos="n1" xml:id="A02262-037-b-0330" reg="Soul">Soule</w> <w lemma="endure" pos="vvz" xml:id="A02262-037-b-0340" reg="endures">indures</w> <w lemma="so" pos="av" xml:id="A02262-037-b-0350">so</w> <w lemma="much" pos="av_d" xml:id="A02262-037-b-0360">much</w> <pc xml:id="A02262-037-b-0370">:</pc> </l> <l xml:id="A02262-e116430"> <w lemma="no" pos="uh-x" xml:id="A02262-037-b-0380">No</w> <w lemma="mother" pos="n1" xml:id="A02262-037-b-0390">mother</w> <w lemma="such" pos="d" xml:id="A02262-037-b-0400">such</w> <w lemma="a" pos="d" xml:id="A02262-037-b-0410">an</w> <w lemma="issue" pos="n1" xml:id="A02262-037-b-0420">issue</w> <w lemma="better" pos="av-c_j" xml:id="A02262-037-b-0430">better</w> <w lemma="gain" pos="vvn" xml:id="A02262-037-b-0440" reg="gained">gain'd</w> <pc xml:id="A02262-037-b-0450">;</pc> </l> <l n="160" xml:id="A02262-e116440"> <w lemma="nor" pos="cc-x" xml:id="A02262-037-b-0460">Nor</w> <w lemma="lose" pos="vvd" xml:id="A02262-037-b-0470">lost</w> <w lemma="it" pos="pn" xml:id="A02262-037-b-0480">it</w> <w lemma="worse" pos="av-c_j" xml:id="A02262-037-b-0490">worse</w> <pc xml:id="A02262-037-b-0500">;</pc> <w lemma="by" pos="acp-p" xml:id="A02262-037-b-0510">by</w> <w lemma="curse" pos="j_vn" xml:id="A02262-037-b-0520">cursed</w> <w lemma="death" pos="n1" xml:id="A02262-037-b-0530">Death</w> <w lemma="profane" pos="vvn" xml:id="A02262-037-b-0540" reg="profaned">profan'd</w> <pc xml:id="A02262-037-b-0550" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e116450" who="A02262-john"> <speaker> <w lemma="John" pos="n1-nn" xml:id="A02262-037-b-0560">JOHN</w> <pc xml:id="A02262-037-b-0570" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e116460"> <w lemma="what" pos="crq-q" xml:id="A02262-037-b-0580">What</w> <w lemma="loud" pos="j-c" xml:id="A02262-037-b-0590" reg="louder">lowder</w> <w lemma="grief" pos="n1" xml:id="A02262-037-b-0600">grief</w> <w lemma="with" pos="acp-p" xml:id="A02262-037-b-0610">with</w> <w lemma="such" pos="d" xml:id="A02262-037-b-0620">such</w> <w lemma="a" pos="d" xml:id="A02262-037-b-0630">an</w> <w lemma="emphasis" pos="n1" xml:id="A02262-037-b-0640">emphasis</w> </l> <l xml:id="A02262-e116470"> <w lemma="strike" pos="vvz" xml:id="A02262-037-b-0650">Strikes</w> <w lemma="through" pos="acp-p" xml:id="A02262-037-b-0660">through</w> <w lemma="my" pos="po" xml:id="A02262-037-b-0670">mine</w> <w lemma="ear" pos="n2" xml:id="A02262-037-b-0680" reg="ears">eares</w> <pc xml:id="A02262-037-b-0690" unit="sentence">!</pc> <w lemma="what" pos="crq-q" xml:id="A02262-037-b-0700">What</w> <w lemma="honour" pos="j_vn" xml:id="A02262-037-b-0710" reg="honoured">honour'd</w> <w lemma="corpse" pos="n1" xml:id="A02262-037-b-0720" reg="Corpse">Corse</w> <w lemma="be" pos="vvz" xml:id="A02262-037-b-0730">is</w> <w lemma="this" pos="d" xml:id="A02262-037-b-0740">this</w> <pc xml:id="A02262-037-b-0750">,</pc> </l> <l xml:id="A02262-e116480"> <w lemma="with" pos="acp-p" xml:id="A02262-037-b-0760">With</w> <w lemma="tyrian" pos="j-nn" xml:id="A02262-037-b-0770">Tyrian</w> <w lemma="linen" pos="n1" xml:id="A02262-037-b-0780">linen</w> <w lemma="veil" pos="vvn" xml:id="A02262-037-b-0790" reg="veiled">vail'd</w> <pc xml:id="A02262-037-b-0800" unit="sentence">?</pc> <w lemma="what" pos="crq-q" xml:id="A02262-037-b-0810" type="contract1" reg="what">What</w> <w xml:id="A02262-037-b-0810c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="he" pos="pns" xml:id="A02262-037-b-0820">he</w> <w lemma="who" pos="crq-rg" xml:id="A02262-037-b-0830">whose</w> <w lemma="hair" pos="n2" xml:id="A02262-037-b-0840" reg="hairs">haires</w> </l> <l xml:id="A02262-e116490"> <w lemma="contend" pos="vvb" xml:id="A02262-037-b-0850">Contend</w> <w lemma="with" pos="acp-p" xml:id="A02262-037-b-0860">with</w> <w lemma="snow" pos="n1" xml:id="A02262-037-b-0870">snow</w> <pc xml:id="A02262-037-b-0880">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-037-b-0890">whose</w> <w lemma="eye" pos="n2" xml:id="A02262-037-b-0900">eyes</w> <w lemma="look" pos="vvb" xml:id="A02262-037-b-0910">look</w> <w lemma="through" pos="acp-p" xml:id="A02262-037-b-0920">through</w> <w lemma="their" pos="po" xml:id="A02262-037-b-0930">their</w> <w lemma="tear" pos="n2" xml:id="A02262-037-b-0940">tears</w> <pc xml:id="A02262-037-b-0950">,</pc> </l> <l n="165" xml:id="A02262-e116500"> <w lemma="who" pos="crq-r" xml:id="A02262-037-b-0960">Who</w> <w lemma="on" pos="acp-p" xml:id="A02262-037-b-0970">on</w> <w lemma="those" pos="d" xml:id="A02262-037-b-0980">those</w> <w lemma="vein" pos="n2" xml:id="A02262-037-b-0990">veins</w> <pc xml:id="A02262-037-b-1000">,</pc> <w lemma="yet" pos="av" xml:id="A02262-037-b-1010">yet</w> <w lemma="bleed" pos="vvg" xml:id="A02262-037-b-1020">bleeding</w> <pc xml:id="A02262-037-b-1030">,</pc> <w lemma="odour" pos="n2" xml:id="A02262-037-b-1040" reg="odours">odors</w> <w lemma="power" pos="n2" xml:id="A02262-037-b-1050" reg="powers">powres</w> <pc xml:id="A02262-037-b-1060" unit="sentence">?</pc> </l> <l xml:id="A02262-e116510"> <w lemma="or" pos="cc" xml:id="A02262-037-b-1070">Or</w> <w lemma="his" pos="po" xml:id="A02262-037-b-1080">his</w> <w lemma="assistant" pos="n1" xml:id="A02262-037-b-1090">assistant</w> <pc xml:id="A02262-037-b-1100">,</pc> <w lemma="crown" pos="vvn" xml:id="A02262-037-b-1110" reg="crowned">crown'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-037-b-1120">with</w> <w lemma="equal" pos="j" xml:id="A02262-037-b-1130" reg="equal">equall</w> <w lemma="hour" pos="n2" xml:id="A02262-037-b-1140" reg="hours">houres</w> <pc xml:id="A02262-037-b-1150" unit="sentence">?</pc> </l> <l xml:id="A02262-e116520"> <w lemma="what" pos="crq-q" xml:id="A02262-037-b-1160">What</w> <w lemma="troop" pos="n2" xml:id="A02262-037-b-1170">troops</w> <w lemma="of" pos="acp-p" xml:id="A02262-037-b-1180">of</w> <w lemma="woman" pos="n2" xml:id="A02262-037-b-1190">women</w> <w lemma="hither" pos="av" xml:id="A02262-037-b-1200">hither</w> <w lemma="throng" pos="vvb" xml:id="A02262-037-b-1210">throng</w> <pc xml:id="A02262-037-b-1220">!</pc> <w lemma="what" pos="crq-q" xml:id="A02262-037-b-1230">what</w> <w lemma="storm" pos="n2" xml:id="A02262-037-b-1240" reg="storms">stormes</w> </l> <l xml:id="A02262-e116530"> <w lemma="rise" pos="vvb" xml:id="A02262-037-b-1250">Rise</w> <w lemma="in" pos="acp-p" xml:id="A02262-037-b-1260">in</w> <w lemma="their" pos="po" xml:id="A02262-037-b-1270">their</w> <w lemma="look" pos="n2" xml:id="A02262-037-b-1280">looks</w> <pc xml:id="A02262-037-b-1290" unit="sentence">!</pc> <w lemma="grief" pos="n1" xml:id="A02262-037-b-1300">Grief</w> <w lemma="wander" pos="vvz" xml:id="A02262-037-b-1310">wanders</w> <w lemma="through" pos="acp-p" xml:id="A02262-037-b-1320">through</w> <w lemma="all" pos="d" xml:id="A02262-037-b-1330">all</w> <w lemma="form" pos="n2" xml:id="A02262-037-b-1340" reg="forms">formes</w> <pc xml:id="A02262-037-b-1350" unit="sentence">.</pc> </l> <l xml:id="A02262-e116540"> <w lemma="my" pos="po" xml:id="A02262-037-b-1360">My</w> <w lemma="eye" pos="n2" xml:id="A02262-037-b-1370">eyes</w> <pc xml:id="A02262-037-b-1380">,</pc> <w lemma="ah" pos="uh" xml:id="A02262-037-b-1390">ah</w> <pc xml:id="A02262-037-b-1400">!</pc> <w lemma="wound" pos="vvb" xml:id="A02262-037-b-1410">wound</w> <w lemma="my" pos="po" xml:id="A02262-037-b-1420">my</w> <w lemma="heart" pos="n1" xml:id="A02262-037-b-1430">Heart</w> <pc xml:id="A02262-037-b-1440" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="A02262-037-b-1450">This</w> <w lemma="be" pos="vvd" xml:id="A02262-037-b-1460">was</w> <w lemma="thy" pos="po" xml:id="A02262-037-b-1470">thy</w> <w lemma="son" pos="n1" xml:id="A02262-037-b-1480">son</w> <pc xml:id="A02262-037-b-1490">;</pc> </l> <l n="170" xml:id="A02262-e116550"> <w lemma="this" pos="d" xml:id="A02262-037-b-1500">This</w> <w lemma="be" pos="vvz" xml:id="A02262-037-b-1510">is</w> <w lemma="thy" pos="po" xml:id="A02262-037-b-1520">thy</w> <w lemma="blood" pos="n1" xml:id="A02262-037-b-1530" reg="blood">bloud</w> <pc xml:id="A02262-037-b-1540">,</pc> <w lemma="thy" pos="po" xml:id="A02262-037-b-1550">thy</w> <w lemma="mangle" pos="j_vn" xml:id="A02262-037-b-1560">mangled</w> <w lemma="flesh" pos="n1" xml:id="A02262-037-b-1570">flesh</w> <pc xml:id="A02262-037-b-1580" unit="sentence">.</pc> <w lemma="o" pos="uh" xml:id="A02262-037-b-1590">O</w> <w lemma="run" pos="vvb" xml:id="A02262-037-b-1600">run</w> <pc xml:id="A02262-037-b-1610">,</pc> </l> <l xml:id="A02262-e116560"> <w lemma="take" pos="vvb" xml:id="A02262-037-b-1620">Take</w> <w lemma="thy" pos="po" xml:id="A02262-037-b-1630">thy</w> <w lemma="last" pos="ord" xml:id="A02262-037-b-1640">last</w> <w lemma="kiss" pos="n2" xml:id="A02262-037-b-1650">kisses</w> <pc xml:id="A02262-037-b-1660">,</pc> <w lemma="ere" pos="acp-cs" xml:id="A02262-037-b-1670">ere</w> <w lemma="of" pos="acp-p" xml:id="A02262-037-b-1680">of</w> <w lemma="those" pos="d" xml:id="A02262-037-b-1690">those</w> <w lemma="bereave" pos="vvn" xml:id="A02262-037-b-1700">bereft</w> </l> <l xml:id="A02262-e116570"> <w lemma="by" pos="acp-p" xml:id="A02262-037-b-1710">By</w> <w lemma="funeral" pos="n1" xml:id="A02262-037-b-1720" reg="funeral">funerall</w> <pc xml:id="A02262-037-b-1730">:</pc> <w lemma="what" pos="crq-q" xml:id="A02262-037-b-1740">What</w> <w lemma="else" pos="av" xml:id="A02262-037-b-1750">else</w> <w lemma="of" pos="acp-p" xml:id="A02262-037-b-1760">of</w> <w lemma="all" pos="d" xml:id="A02262-037-b-1770">all</w> <w lemma="be" pos="vvz" xml:id="A02262-037-b-1780">is</w> <w lemma="leave" pos="vvn" xml:id="A02262-037-b-1790">left</w> <pc xml:id="A02262-037-b-1800" unit="sentence">?</pc> </l> </sp> <sp xml:id="A02262-e116580" who="A02262-mary"> <speaker> <w lemma="MARY" pos="n1-nn" xml:id="A02262-037-b-1810">MARY</w> <pc xml:id="A02262-037-b-1820" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e116590"> <w lemma="my" pos="po" xml:id="A02262-037-b-1830">My</w> <w lemma="soul" pos="n1" xml:id="A02262-037-b-1840">Soul</w> <pc xml:id="A02262-037-b-1850">,</pc> <w lemma="tire" pos="vvn" xml:id="A02262-037-b-1860" reg="tired">tyr'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-037-b-1870">with</w> <w lemma="long" pos="j" xml:id="A02262-037-b-1880">long</w> <w lemma="misery" pos="n1" xml:id="A02262-037-b-1890" reg="misery">miserie</w> <pc xml:id="A02262-037-b-1900">,</pc> </l> <l xml:id="A02262-e116600"> <w lemma="a" pos="d" xml:id="A02262-037-b-1910">A</w> <w lemma="midst" pos="n1" xml:id="A02262-037-b-1920">midst</w> <w lemma="these" pos="d" xml:id="A02262-037-b-1930">these</w> <w lemma="great" pos="j-c" xml:id="A02262-037-b-1940">greater</w> <w lemma="sorrow" pos="n2" xml:id="A02262-037-b-1950">Sorrows</w> <w lemma="die" pos="vvi" xml:id="A02262-037-b-1960">die</w> <pc xml:id="A02262-037-b-1970">;</pc> </l> <l n="175" xml:id="A02262-e116610"> <w lemma="while" pos="cs" xml:id="A02262-037-b-1980">While</w> <w lemma="grief" pos="n1" xml:id="A02262-037-b-1990">Grief</w> <w lemma="at" pos="acp-p" xml:id="A02262-037-b-2000">at</w> <w lemma="his" pos="po" xml:id="A02262-037-b-2010">his</w> <w lemma="sad" pos="j" xml:id="A02262-037-b-2020">sad</w> <w lemma="exequy" pos="n2" xml:id="A02262-037-b-2030">Exequies</w> </l> <l xml:id="A02262-e116620"> <w lemma="pour" pos="vvz" xml:id="A02262-037-b-2040" reg="Pours">Poures</w> <w lemma="out" pos="av" xml:id="A02262-037-b-2050">out</w> <w lemma="her" pos="po" xml:id="A02262-037-b-2060">her</w> <w lemma="last" pos="ord" xml:id="A02262-037-b-2070">last</w> <w lemma="complaint" pos="n2" xml:id="A02262-037-b-2080">Complaints</w> <w lemma="in" pos="acp-p" xml:id="A02262-037-b-2090">in</w> <w lemma="these" pos="d" xml:id="A02262-037-b-2100">these</w> <pc xml:id="A02262-037-b-2110" unit="sentence">.</pc> </l> <pb facs="38" n="68" xml:id="A02262-038-a"/> <l xml:id="A02262-e116630"> <w lemma="let" pos="vvb" xml:id="A02262-038-a-0010">Let</w> <w lemma="i" pos="pno" xml:id="A02262-038-a-0020">me</w> <w lemma="this" pos="d" xml:id="A02262-038-a-0030">this</w> <w lemma="snowy" pos="j" xml:id="A02262-038-a-0040">snowy</w> <w lemma="Paul" pos="n1-nn" xml:id="A02262-038-a-0050">Paul</w> <w lemma="unfold" pos="vvi" xml:id="A02262-038-a-0060">unfold</w> <pc xml:id="A02262-038-a-0070">,</pc> </l> <l xml:id="A02262-e116640"> <w lemma="once" pos="acp-av" xml:id="A02262-038-a-0080">Once</w> <w lemma="more" pos="av-c_d" xml:id="A02262-038-a-0090">more</w> <w lemma="those" pos="d" xml:id="A02262-038-a-0100">those</w> <w lemma="quicken" pos="j_vg" xml:id="A02262-038-a-0110" reg="quickening">quickning</w> <w lemma="look" pos="n2" xml:id="A02262-038-a-0120">looks</w> <w lemma="behold" pos="vvb" xml:id="A02262-038-a-0130">behold</w> <pc xml:id="A02262-038-a-0140" unit="sentence">.</pc> </l> <l xml:id="A02262-e116650"> <w lemma="o" pos="uh" xml:id="A02262-038-a-0150">O</w> <w lemma="son" pos="n1" xml:id="A02262-038-a-0160">Son</w> <pc xml:id="A02262-038-a-0170">,</pc> <w lemma="bear" pos="vvn" xml:id="A02262-038-a-0180">born</w> <w lemma="to" pos="acp-p" xml:id="A02262-038-a-0190">to</w> <w lemma="a" pos="d" xml:id="A02262-038-a-0200">a</w> <w lemma="sad" pos="j" xml:id="A02262-038-a-0210">sad</w> <w lemma="event" pos="n1" xml:id="A02262-038-a-0220">event</w> <pc xml:id="A02262-038-a-0230">;</pc> </l> <l n="180" xml:id="A02262-e116660"> <w lemma="thus" pos="av" xml:id="A02262-038-a-0240">Thus</w> <pc xml:id="A02262-038-a-0250">,</pc> <w lemma="thus" pos="av" xml:id="A02262-038-a-0260">thus</w> <pc xml:id="A02262-038-a-0270">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-038-a-0280">to</w> <w lemma="thy" pos="po" xml:id="A02262-038-a-0290">thy</w> <w lemma="poor" pos="j" xml:id="A02262-038-a-0300" reg="poor">poore</w> <w lemma="mother" pos="n1" xml:id="A02262-038-a-0310">Mother</w> <w lemma="send" pos="vvn" xml:id="A02262-038-a-0320">sent</w> <pc xml:id="A02262-038-a-0330" unit="sentence">!</pc> </l> <l xml:id="A02262-e116670"> <w lemma="o" pos="uh" xml:id="A02262-038-a-0340">O</w> <w lemma="Salem" pos="n1-nn" xml:id="A02262-038-a-0350">Salem</w> <pc xml:id="A02262-038-a-0360">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-038-a-0370">was</w> <w lemma="thy" pos="po" xml:id="A02262-038-a-0380">thy</w> <w lemma="hatred" pos="n1" xml:id="A02262-038-a-0390">hatred</w> <w lemma="such" pos="d" xml:id="A02262-038-a-0400">such</w> <pc xml:id="A02262-038-a-0410">,</pc> </l> <l xml:id="A02262-e116680"> <w lemma="to" pos="acp-cs" xml:id="A02262-038-a-0420">To</w> <w lemma="murder" pos="vvi" xml:id="A02262-038-a-0430">murder</w> <w lemma="he" pos="pno" xml:id="A02262-038-a-0440">him</w> <w lemma="who" pos="crq-r" xml:id="A02262-038-a-0450">who</w> <w lemma="love" pos="vvd" xml:id="A02262-038-a-0460" reg="loved">lov'd</w> <w lemma="so" pos="av" xml:id="A02262-038-a-0470">so</w> <w lemma="much" pos="av_d" xml:id="A02262-038-a-0480">much</w> <pc xml:id="A02262-038-a-0490" unit="sentence">!</pc> </l> <l xml:id="A02262-e116690"> <w lemma="ah" pos="uh" xml:id="A02262-038-a-0500">Ah</w> <w lemma="see" pos="vvb" xml:id="A02262-038-a-0510">see</w> <pc xml:id="A02262-038-a-0520">,</pc> <w lemma="his" pos="po" xml:id="A02262-038-a-0530">his</w> <w lemma="side" pos="n1" xml:id="A02262-038-a-0540">side</w> <w lemma="gore" pos="vvd" xml:id="A02262-038-a-0550" reg="gored">gor'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-038-a-0560">with</w> <w lemma="a" pos="d" xml:id="A02262-038-a-0570">a</w> <w lemma="spear" pos="n1" xml:id="A02262-038-a-0580">spear</w> <pc xml:id="A02262-038-a-0590" unit="sentence">!</pc> </l> <l xml:id="A02262-e116700"> <w lemma="those" pos="d" xml:id="A02262-038-a-0600">Those</w> <w lemma="hand" pos="n2" xml:id="A02262-038-a-0610">hands</w> <pc xml:id="A02262-038-a-0620">,</pc> <w lemma="that" pos="cs" xml:id="A02262-038-a-0630">that</w> <w lemma="late" pos="av_j" xml:id="A02262-038-a-0640">late</w> <w lemma="so" pos="av" xml:id="A02262-038-a-0650">so</w> <w lemma="bounteous" pos="j" xml:id="A02262-038-a-0660">bounteous</w> <w lemma="be" pos="vvd" xml:id="A02262-038-a-0670">were</w> <pc xml:id="A02262-038-a-0680">,</pc> </l> <l n="185" xml:id="A02262-e116710"> <w lemma="transfix" pos="vvn" xml:id="A02262-038-a-0690" reg="Transfixed">Transfixt</w> <pc xml:id="A02262-038-a-0700">!</pc> <w lemma="his" pos="po" xml:id="A02262-038-a-0710">his</w> <w lemma="foot" pos="n2" xml:id="A02262-038-a-0720">feet</w> <w lemma="pierce" pos="vvn" xml:id="A02262-038-a-0730" reg="pierced">pierc'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-038-a-0740">with</w> <w lemma="one" pos="crd" xml:id="A02262-038-a-0750">one</w> <w lemma="wound" pos="n1" xml:id="A02262-038-a-0760">wound</w> <pc xml:id="A02262-038-a-0770" unit="sentence">!</pc> </l> <l xml:id="A02262-e116720"> <w lemma="the" pos="d" xml:id="A02262-038-a-0780">The</w> <w lemma="sun" pos="n1" xml:id="A02262-038-a-0790">Sun</w> <w lemma="have" pos="vvd" xml:id="A02262-038-a-0800">had</w> <w lemma="better" pos="j-c" xml:id="A02262-038-a-0810">better</w> <w lemma="never" pos="av-x" xml:id="A02262-038-a-0820">never</w> <w lemma="find" pos="vvd" xml:id="A02262-038-a-0830">found</w> </l> <l xml:id="A02262-e116730"> <w lemma="his" pos="po" xml:id="A02262-038-a-0840">His</w> <w lemma="loss" pos="n1" xml:id="A02262-038-a-0850" reg="loss">losse</w> <pc xml:id="A02262-038-a-0860">,</pc> <w lemma="then" pos="av" xml:id="A02262-038-a-0870">then</w> <w lemma="with" pos="acp-p" xml:id="A02262-038-a-0880">with</w> <w lemma="restore" pos="j_vn" xml:id="A02262-038-a-0890">restored</w> <w lemma="light" pos="n1" xml:id="A02262-038-a-0900">light</w> </l> <l xml:id="A02262-e116740"> <w lemma="to" pos="acp-cs" xml:id="A02262-038-a-0910">To</w> <w lemma="show" pos="vvi" xml:id="A02262-038-a-0920" reg="show">shew</w> <w lemma="the" pos="d" xml:id="A02262-038-a-0930">the</w> <w lemma="world" pos="n1" xml:id="A02262-038-a-0940">World</w> <w lemma="so" pos="av" xml:id="A02262-038-a-0950">so</w> <w lemma="dire" pos="j" xml:id="A02262-038-a-0960">dire</w> <w lemma="a" pos="d" xml:id="A02262-038-a-0970">a</w> <w lemma="sight" pos="n1" xml:id="A02262-038-a-0980">sight</w> <pc xml:id="A02262-038-a-0990" unit="sentence">.</pc> </l> <l xml:id="A02262-e116750"> <w lemma="you" pos="pn" xml:id="A02262-038-a-1000">You</w> <w lemma="neighbour" pos="n2" xml:id="A02262-038-a-1010">Neighbours</w> <w lemma="to" pos="acp-p" xml:id="A02262-038-a-1020">to</w> <w lemma="the" pos="d" xml:id="A02262-038-a-1030">the</w> <w lemma="sun" pos="n1g" xml:id="A02262-038-a-1040" reg="sun's">Suns</w> <w lemma="uprise" pos="n1" xml:id="A02262-038-a-1050" reg="uprise">up-rise</w> <pc xml:id="A02262-038-a-1060">,</pc> </l> <l n="190" xml:id="A02262-e116760"> <w lemma="who" pos="crq-r" xml:id="A02262-038-a-1070">Who</w> <w lemma="read" pos="vvb" xml:id="A02262-038-a-1080">read</w> <w lemma="their" pos="po" xml:id="A02262-038-a-1090">their</w> <w lemma="motion" pos="n2" xml:id="A02262-038-a-1100">motions</w> <w lemma="in" pos="acp-p" xml:id="A02262-038-a-1110">in</w> <w lemma="the" pos="d" xml:id="A02262-038-a-1120">the</w> <w lemma="sky" pos="n2" xml:id="A02262-038-a-1130">Skies</w> <pc xml:id="A02262-038-a-1140">;</pc> </l> <l xml:id="A02262-e116770"> <w lemma="oh" pos="uh" xml:id="A02262-038-a-1150" reg="Oh">O</w> <w lemma="you" pos="pn" xml:id="A02262-038-a-1160">you</w> <w lemma="in" pos="acp-p" xml:id="A02262-038-a-1170">in</w> <w lemma="chief" pos="j" xml:id="A02262-038-a-1180">chief</w> <w lemma="who" pos="crq-r" xml:id="A02262-038-a-1190">who</w> <w lemma="find" pos="vvd" xml:id="A02262-038-a-1200">found</w> <w lemma="your" pos="po" xml:id="A02262-038-a-1210">your</w> <w lemma="lord" pos="n1" xml:id="A02262-038-a-1220">Lord</w> <pc xml:id="A02262-038-a-1230">,</pc> </l> <l xml:id="A02262-e116780"> <w lemma="and" pos="cc" xml:id="A02262-038-a-1240">And</w> <w lemma="with" pos="acp-p" xml:id="A02262-038-a-1250">with</w> <w lemma="such" pos="d" xml:id="A02262-038-a-1260">such</w> <w lemma="lively" pos="j" xml:id="A02262-038-a-1270">lively</w> <w lemma="zeal" pos="n1" xml:id="A02262-038-a-1280">Zeal</w> <w lemma="adore" pos="vvn" xml:id="A02262-038-a-1290" reg="adored">ador'd</w> <pc xml:id="A02262-038-a-1300">,</pc> </l> <l xml:id="A02262-e116790"> <w lemma="now" pos="av" xml:id="A02262-038-a-1310">Now</w> <w lemma="view" pos="vvb" xml:id="A02262-038-a-1320">view</w> <w lemma="the" pos="d" xml:id="A02262-038-a-1330">the</w> <w lemma="heaven" pos="n2" xml:id="A02262-038-a-1340">Heavens</w> <w lemma="invert" pos="vvn" xml:id="A02262-038-a-1350">inverted</w> <w lemma="law" pos="n2" xml:id="A02262-038-a-1360">laws</w> <pc xml:id="A02262-038-a-1370">:</pc> </l> <l xml:id="A02262-e116800"> <w lemma="with" pos="acp-p" xml:id="A02262-038-a-1380">With</w> <w lemma="i" pos="pno" xml:id="A02262-038-a-1390">me</w> <w lemma="bewail" pos="vvi" xml:id="A02262-038-a-1400">bewail</w> <w lemma="the" pos="d" xml:id="A02262-038-a-1410">the</w> <w lemma="wretched" pos="j" xml:id="A02262-038-a-1420">wretched</w> <w lemma="cause" pos="n1" xml:id="A02262-038-a-1430">Cause</w> <pc xml:id="A02262-038-a-1440" unit="sentence">.</pc> </l> <l n="195" xml:id="A02262-e116810"> <w lemma="his" pos="po" xml:id="A02262-038-a-1450">His</w> <w lemma="birth" pos="n1" xml:id="A02262-038-a-1460">Birth</w> <w lemma="a" pos="d" xml:id="A02262-038-a-1470">a</w> <w lemma="star" pos="n1" xml:id="A02262-038-a-1480" reg="Star">Starre</w> <pc xml:id="A02262-038-a-1490">,</pc> <w lemma="new" pos="av_j" xml:id="A02262-038-a-1500">new</w> <w lemma="kindle" pos="vvn" xml:id="A02262-038-a-1510">kindled</w> <pc xml:id="A02262-038-a-1520">,</pc> <w lemma="sign" pos="vvd" xml:id="A02262-038-a-1530" reg="signed">sign'd</w> <pc xml:id="A02262-038-a-1540">:</pc> </l> <l xml:id="A02262-e116820"> <w lemma="to" pos="acp-cs" xml:id="A02262-038-a-1550">To</w> <w lemma="see" pos="vvi" xml:id="A02262-038-a-1560">see</w> <w lemma="his" pos="po" xml:id="A02262-038-a-1570">his</w> <w lemma="death" pos="n1" xml:id="A02262-038-a-1580">Death</w> <w lemma="the" pos="d" xml:id="A02262-038-a-1590">the</w> <w lemma="sun" pos="n1" xml:id="A02262-038-a-1600">Sun</w> <w lemma="grow" pos="vvd" xml:id="A02262-038-a-1610">grew</w> <w lemma="blind" pos="j" xml:id="A02262-038-a-1620" reg="blind">blinde</w> <pc xml:id="A02262-038-a-1630" unit="sentence">.</pc> </l> <l xml:id="A02262-e116830"> <w lemma="thou" pos="pns" xml:id="A02262-038-a-1640">Thou</w> <w lemma="hope" pos="n1" xml:id="A02262-038-a-1650">hope</w> <w lemma="of" pos="acp-p" xml:id="A02262-038-a-1660">of</w> <w lemma="my" pos="po" xml:id="A02262-038-a-1670">my</w> <w lemma="afflict" pos="j_vn" xml:id="A02262-038-a-1680">afflicted</w> <w lemma="state" pos="n1" xml:id="A02262-038-a-1690">State</w> <pc xml:id="A02262-038-a-1700">;</pc> </l> <l xml:id="A02262-e116840"> <w lemma="thou" pos="pns" xml:id="A02262-038-a-1710">Thou</w> <w lemma="living" pos="n1" xml:id="A02262-038-a-1720">living</w> <pc xml:id="A02262-038-a-1730">,</pc> <w lemma="I" pos="pns" xml:id="A02262-038-a-1740">I</w> <w lemma="accuse" pos="vvd" xml:id="A02262-038-a-1750" reg="accused">accus'd</w> <w lemma="not" pos="xx" xml:id="A02262-038-a-1760">not</w> <w lemma="fate" pos="n1" xml:id="A02262-038-a-1770">Fate</w> <pc xml:id="A02262-038-a-1780">:</pc> </l> <l xml:id="A02262-e116850"> <w lemma="the" pos="d" xml:id="A02262-038-a-1790">The</w> <w lemma="day" pos="n1" xml:id="A02262-038-a-1800">Day</w> <w lemma="again" pos="av" xml:id="A02262-038-a-1810">again</w> <w lemma="with" pos="acp-p" xml:id="A02262-038-a-1820">with</w> <w lemma="light" pos="n1" xml:id="A02262-038-a-1830">light</w> <w lemma="be" pos="vvz" xml:id="A02262-038-a-1840">is</w> <w lemma="crown" pos="vvn" xml:id="A02262-038-a-1850" reg="crowned">crown'd</w> <pc xml:id="A02262-038-a-1860">,</pc> </l> <l n="200" xml:id="A02262-e116860"> <w lemma="but" pos="acp-cc" xml:id="A02262-038-a-1870">But</w> <w lemma="thou" pos="pns" xml:id="A02262-038-a-1880">thou</w> <w lemma="in" pos="acp-p" xml:id="A02262-038-a-1890">in</w> <w lemma="night" pos="n1" xml:id="A02262-038-a-1900">Night</w> <w lemma="for" pos="acp-cs" xml:id="A02262-038-a-1910">for</w> <w lemma="ever" pos="av" xml:id="A02262-038-a-1920">ever</w> <w lemma="drown" pos="vvn" xml:id="A02262-038-a-1930" reg="drowned">drown'd</w> <pc xml:id="A02262-038-a-1940" unit="sentence">.</pc> </l> <l xml:id="A02262-e116870"> <w lemma="o" pos="uh" xml:id="A02262-038-a-1950">O</w> <w lemma="can" pos="vmd2" xml:id="A02262-038-a-1960" reg="couldst">could'st</w> <w lemma="thou" pos="pns" xml:id="A02262-038-a-1970">thou</w> <w lemma="see" pos="vvi" xml:id="A02262-038-a-1980">see</w> <w lemma="my" pos="po" xml:id="A02262-038-a-1990">my</w> <w lemma="break" pos="j_vn" xml:id="A02262-038-a-2000">broken</w> <w lemma="heart" pos="n1" xml:id="A02262-038-a-2010">heart</w> <pc xml:id="A02262-038-a-2020" unit="sentence">!</pc> </l> <l xml:id="A02262-e116880"> <w lemma="the" pos="d" xml:id="A02262-038-a-2030">The</w> <w lemma="flow" pos="j_vg" xml:id="A02262-038-a-2040">flowing</w> <w lemma="tear" pos="n2" xml:id="A02262-038-a-2050" reg="tears">teares</w> <w lemma="these" pos="d" xml:id="A02262-038-a-2060">these</w> <w lemma="spring" pos="n2" xml:id="A02262-038-a-2070">springs</w> <w lemma="impart" pos="vvi" xml:id="A02262-038-a-2080">impart</w> <pc xml:id="A02262-038-a-2090" unit="sentence">!</pc> </l> <pb facs="38" n="69" xml:id="A02262-038-b"/> <l xml:id="A02262-e116890"> <w lemma="thy" pos="po" xml:id="A02262-038-b-0010">Thy</w> <w lemma="mother" pos="n1" xml:id="A02262-038-b-0020">mother</w> <pc xml:id="A02262-038-b-0030">,</pc> <w lemma="who" pos="crq-ro" xml:id="A02262-038-b-0040">whom</w> <w lemma="man" pos="n1" xml:id="A02262-038-b-0050">man</w> <w lemma="never" pos="av-x" xml:id="A02262-038-b-0060">never</w> <w lemma="know" pos="vvd" xml:id="A02262-038-b-0070">knew</w> <pc xml:id="A02262-038-b-0080">;</pc> </l> <l xml:id="A02262-e116900"> <w lemma="who" pos="crq-r" xml:id="A02262-038-b-0090">Who</w> <w lemma="by" pos="acp-p" xml:id="A02262-038-b-0100">by</w> <w lemma="the" pos="d" xml:id="A02262-038-b-0110">the</w> <w lemma="word" pos="n1" xml:id="A02262-038-b-0120">Word</w> <w lemma="then" pos="av" xml:id="A02262-038-b-0130">then</w> <w lemma="fruitful" pos="j" xml:id="A02262-038-b-0140" reg="fruitful">fruitfull</w> <w lemma="grow" pos="vvd" xml:id="A02262-038-b-0150">grew</w> <pc xml:id="A02262-038-b-0160">:</pc> </l> <l n="205" xml:id="A02262-e116910"> <w lemma="my" pos="po" xml:id="A02262-038-b-0170">My</w> <w lemma="womb" pos="n1" xml:id="A02262-038-b-0180">Womb</w> <w lemma="admire" pos="vvd" xml:id="A02262-038-b-0190" reg="admired">admir'd</w> <w lemma="that" pos="cs" xml:id="A02262-038-b-0200">that</w> <w lemma="unknown" pos="j" xml:id="A02262-038-b-0210">unknown</w> <w lemma="guest" pos="n1" xml:id="A02262-038-b-0220">Guest</w> <pc xml:id="A02262-038-b-0230">,</pc> </l> <l xml:id="A02262-e116920"> <w lemma="who" pos="crq-rg" xml:id="A02262-038-b-0240">Whose</w> <w lemma="burden" pos="n1" xml:id="A02262-038-b-0250">burden</w> <w lemma="for" pos="acp-p" xml:id="A02262-038-b-0260">for</w> <w lemma="nine" pos="crd" xml:id="A02262-038-b-0270">nine</w> <w lemma="moon" pos="n2" xml:id="A02262-038-b-0280" reg="Moons">Moones</w> <w lemma="increase" pos="vvn" xml:id="A02262-038-b-0290" reg="increased">increast</w> <pc xml:id="A02262-038-b-0300" unit="sentence">.</pc> </l> <l xml:id="A02262-e116930"> <w lemma="thy" pos="po" xml:id="A02262-038-b-0310">Thy</w> <w lemma="mother" pos="n1" xml:id="A02262-038-b-0320">Mother</w> <pc xml:id="A02262-038-b-0330">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-038-b-0340">to</w> <w lemma="a" pos="d" xml:id="A02262-038-b-0350">a</w> <w lemma="sceptre" pos="n1" xml:id="A02262-038-b-0360" reg="Sceptre">Scepter</w> <w lemma="bear" pos="vvn" xml:id="A02262-038-b-0370" reg="born">borne</w> <pc xml:id="A02262-038-b-0380">,</pc> </l> <l xml:id="A02262-e116940"> <w lemma="with" pos="acp-p" xml:id="A02262-038-b-0390">With</w> <w lemma="age" pos="n1" xml:id="A02262-038-b-0400">age</w> <w lemma="and" pos="cc" xml:id="A02262-038-b-0410">and</w> <w lemma="wrinkle" pos="j_vg" xml:id="A02262-038-b-0420">wrinkling</w> <w lemma="sorrow" pos="n1" xml:id="A02262-038-b-0430">sorrow</w> <w lemma="wear" pos="vvn" xml:id="A02262-038-b-0440" reg="worn">worne</w> <pc xml:id="A02262-038-b-0450">,</pc> </l> <l xml:id="A02262-e116950"> <w lemma="this" pos="d" xml:id="A02262-038-b-0460">This</w> <w lemma="country" pos="n1" xml:id="A02262-038-b-0470" reg="Country">Countrey</w> <w lemma="see" pos="vvz" xml:id="A02262-038-b-0480">sees</w> <w lemma="to" pos="acp-cs" xml:id="A02262-038-b-0490">to</w> <w lemma="get" pos="vvi" xml:id="A02262-038-b-0500">get</w> <w lemma="her" pos="po" xml:id="A02262-038-b-0510">her</w> <w lemma="bread" pos="n1" xml:id="A02262-038-b-0520">bread</w> </l> <l n="210" xml:id="A02262-e116960"> <w lemma="with" pos="acp-p" xml:id="A02262-038-b-0530">With</w> <w lemma="labour" pos="n1" xml:id="A02262-038-b-0540">labour</w> <pc xml:id="A02262-038-b-0550">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-038-b-0560">in</w> <w lemma="a" pos="d" xml:id="A02262-038-b-0570">an</w> <w lemma="humble" pos="j" xml:id="A02262-038-b-0580">humble</w> <w lemma="shed" pos="vvn" xml:id="A02262-038-b-0590">Shed</w> <pc xml:id="A02262-038-b-0600" unit="sentence">.</pc> </l> <l xml:id="A02262-e116970"> <w lemma="thy" pos="po" xml:id="A02262-038-b-0610">Thy</w> <w lemma="milk" pos="n1" xml:id="A02262-038-b-0620">milk</w> <w lemma="from" pos="acp-p" xml:id="A02262-038-b-0630">from</w> <w lemma="these" pos="d" xml:id="A02262-038-b-0640">these</w> <w lemma="two" pos="crd" xml:id="A02262-038-b-0650">two</w> <w lemma="fountain" pos="n2" xml:id="A02262-038-b-0660" reg="fountains">fountaines</w> <w lemma="spring" pos="vvn" xml:id="A02262-038-b-0670">sprung</w> <pc xml:id="A02262-038-b-0680">:</pc> </l> <l xml:id="A02262-e116980"> <w lemma="these" pos="d" xml:id="A02262-038-b-0690">These</w> <w lemma="arm" pos="n2" xml:id="A02262-038-b-0700" reg="arms">armes</w> <w lemma="about" pos="acp-p" xml:id="A02262-038-b-0710">about</w> <w lemma="my" pos="po" xml:id="A02262-038-b-0720">my</w> <w lemma="neck" pos="n1" xml:id="A02262-038-b-0730">neck</w> <w lemma="have" pos="vvb" xml:id="A02262-038-b-0740">have</w> <w lemma="hang" pos="vvn" xml:id="A02262-038-b-0750">hung</w> <pc xml:id="A02262-038-b-0760">,</pc> </l> <l xml:id="A02262-e116990"> <w lemma="couch" pos="vvn" xml:id="A02262-038-b-0770" reg="Couched">Coucht</w> <w lemma="on" pos="acp-p" xml:id="A02262-038-b-0780">on</w> <w lemma="the" pos="d" xml:id="A02262-038-b-0790">the</w> <w lemma="flowery" pos="j" xml:id="A02262-038-b-0800" reg="flowery">flowry</w> <w lemma="bank" pos="n2" xml:id="A02262-038-b-0810" reg="banks">bancks</w> <w lemma="of" pos="acp-p" xml:id="A02262-038-b-0820">of</w> <w lemma="Nile" pos="n1-nn" xml:id="A02262-038-b-0830">Nile</w> <pc xml:id="A02262-038-b-0840">:</pc> </l> <l xml:id="A02262-e117000"> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-038-b-0850" reg="Egypt">Aegypt</w> <pc xml:id="A02262-038-b-0860">,</pc> <w lemma="so" pos="av" xml:id="A02262-038-b-0870">so</w> <w lemma="just" pos="j" xml:id="A02262-038-b-0880">just</w> <w lemma="to" pos="acp-p" xml:id="A02262-038-b-0890">to</w> <w lemma="thy" pos="po" xml:id="A02262-038-b-0900">thy</w> <w lemma="exile" pos="n1" xml:id="A02262-038-b-0910">exile</w> <pc xml:id="A02262-038-b-0920">,</pc> </l> <l n="215" xml:id="A02262-e117010"> <w lemma="have" pos="vvz" xml:id="A02262-038-b-0930">Hath</w> <w lemma="now" pos="av" xml:id="A02262-038-b-0940">now</w> <w lemma="redeem" pos="vvn" xml:id="A02262-038-b-0950" reg="redeemed">redeem'd</w> <w lemma="her" pos="po" xml:id="A02262-038-b-0960">her</w> <w lemma="former" pos="j" xml:id="A02262-038-b-0970">former</w> <w lemma="curse" pos="n1" xml:id="A02262-038-b-0980">Curse</w> <pc xml:id="A02262-038-b-0990">;</pc> </l> <l xml:id="A02262-e117020"> <w lemma="our" pos="po" xml:id="A02262-038-b-1000">Our</w> <w lemma="Jew" pos="n2-nn" xml:id="A02262-038-b-1010">Jews</w> <w lemma="than" pos="cs" xml:id="A02262-038-b-1020" reg="than">then</w> <w lemma="those" pos="d" xml:id="A02262-038-b-1030">those</w> <w lemma="of" pos="acp-p" xml:id="A02262-038-b-1040">of</w> <w lemma="Memphis" pos="n1-nn" xml:id="A02262-038-b-1050">Memphis</w> <w lemma="worse" pos="av-c_j" xml:id="A02262-038-b-1060">worse</w> <pc xml:id="A02262-038-b-1070" unit="sentence">.</pc> </l> <l xml:id="A02262-e117030"> <w lemma="if" pos="cs" xml:id="A02262-038-b-1080">If</w> <w lemma="his" pos="po" xml:id="A02262-038-b-1090">his</w> <w lemma="chaste" pos="j" xml:id="A02262-038-b-1100" reg="chaste">chast</w> <w lemma="blood" pos="n1" xml:id="A02262-038-b-1110" reg="blood">bloud</w> <w lemma="at" pos="acp-p" xml:id="A02262-038-b-1120">at</w> <w lemma="length" pos="n1" xml:id="A02262-038-b-1130">length</w> <w lemma="assuage" pos="vvi" xml:id="A02262-038-b-1140" reg="assuage">asswage</w> </l> <l xml:id="A02262-e117040"> <w lemma="the" pos="d" xml:id="A02262-038-b-1150">The</w> <w lemma="bitter" pos="j" xml:id="A02262-038-b-1160">bitter</w> <w lemma="tempest" pos="n1" xml:id="A02262-038-b-1170">tempest</w> <w lemma="of" pos="acp-p" xml:id="A02262-038-b-1180">of</w> <w lemma="your" pos="po" xml:id="A02262-038-b-1190">your</w> <w lemma="rage" pos="n1" xml:id="A02262-038-b-1200">rage</w> <pc xml:id="A02262-038-b-1210">;</pc> </l> <l xml:id="A02262-e117050"> <w lemma="if" pos="cs" xml:id="A02262-038-b-1220">If</w> <w lemma="you" pos="pn" xml:id="A02262-038-b-1230">you</w> <w lemma="can" pos="vmb" xml:id="A02262-038-b-1240">can</w> <w lemma="pity" pos="vvi" xml:id="A02262-038-b-1250" reg="pity">pitty</w> <w lemma="misery" pos="n1" xml:id="A02262-038-b-1260">misery</w> <pc xml:id="A02262-038-b-1270">,</pc> </l> <l n="220" xml:id="A02262-e117060"> <w lemma="oh" pos="uh" xml:id="A02262-038-b-1280" reg="Oh">O</w> <w lemma="let" pos="vvb" xml:id="A02262-038-b-1290">let</w> <w lemma="i" pos="pno" xml:id="A02262-038-b-1300">me</w> <w lemma="by" pos="acp-p" xml:id="A02262-038-b-1310">by</w> <w lemma="your" pos="po" xml:id="A02262-038-b-1320">your</w> <w lemma="mercy" pos="n1" xml:id="A02262-038-b-1330">mercy</w> <w lemma="die" pos="vvi" xml:id="A02262-038-b-1340" reg="die">dye</w> <pc xml:id="A02262-038-b-1350">:</pc> </l> <l xml:id="A02262-e117070"> <w lemma="or" pos="cc" xml:id="A02262-038-b-1360">Or</w> <pc xml:id="A02262-038-b-1370">,</pc> <w lemma="if" pos="cs" xml:id="A02262-038-b-1380">if</w> <w lemma="not" pos="xx" xml:id="A02262-038-b-1390">not</w> <w lemma="glut" pos="vvn" xml:id="A02262-038-b-1400">glutted</w> <w lemma="with" pos="acp-p" xml:id="A02262-038-b-1410">with</w> <w lemma="his" pos="po" xml:id="A02262-038-b-1420">his</w> <w lemma="blood" pos="n1" xml:id="A02262-038-b-1430" reg="blood">bloud</w> <pc xml:id="A02262-038-b-1440">;</pc> </l> <l xml:id="A02262-e117080"> <w lemma="with" pos="acp-p" xml:id="A02262-038-b-1450">With</w> <w lemma="my" pos="po" xml:id="A02262-038-b-1460">mine</w> <w lemma="increase" pos="n1" xml:id="A02262-038-b-1470">increase</w> <w lemma="this" pos="d" xml:id="A02262-038-b-1480">this</w> <w lemma="purple" pos="j" xml:id="A02262-038-b-1490">purple</w> <w lemma="flood" pos="n1" xml:id="A02262-038-b-1500" reg="flood">floud</w> <pc xml:id="A02262-038-b-1510" unit="sentence">.</pc> </l> <l xml:id="A02262-e117090"> <w lemma="o" pos="uh" xml:id="A02262-038-b-1520">O</w> <w lemma="my" pos="po" xml:id="A02262-038-b-1530">my</w> <w lemma="dear" pos="j" xml:id="A02262-038-b-1540" reg="dear">deare</w> <w lemma="son" pos="n1" xml:id="A02262-038-b-1550" reg="son">sonne</w> <pc xml:id="A02262-038-b-1560">!</pc> <w lemma="what" pos="crq-q" xml:id="A02262-038-b-1570">what</w> <w lemma="here" pos="av" xml:id="A02262-038-b-1580">here</w> <w lemma="our" pos="po" xml:id="A02262-038-b-1590">our</w> <w lemma="eye" pos="n2" xml:id="A02262-038-b-1600">eyes</w> <w lemma="behold" pos="vvi" xml:id="A02262-038-b-1610">behold</w> <pc xml:id="A02262-038-b-1620">,</pc> </l> <l xml:id="A02262-e117100"> <w lemma="what" pos="crq-q" xml:id="A02262-038-b-1630">What</w> <w lemma="yonder" pos="av_d" xml:id="A02262-038-b-1640">yonder</w> <w lemma="hang" pos="vvd" xml:id="A02262-038-b-1650">hung</w> <pc xml:id="A02262-038-b-1660">,</pc> <w lemma="or" pos="cc" xml:id="A02262-038-b-1670">or</w> <w lemma="what" pos="crq-r" xml:id="A02262-038-b-1680">what</w> <w lemma="death" pos="n1" xml:id="A02262-038-b-1690">Death</w> <w lemma="can" pos="vmd" xml:id="A02262-038-b-1700">could</w> <w lemma="enfold" pos="vvi" xml:id="A02262-038-b-1710" reg="enfold">infold</w> </l> <l n="225" xml:id="A02262-e117110"> <w lemma="in" pos="acp-p" xml:id="A02262-038-b-1720">In</w> <w lemma="endless" pos="j" xml:id="A02262-038-b-1730" reg="endless">endlesse</w> <w lemma="night" pos="n1" xml:id="A02262-038-b-1740">Night</w> <pc xml:id="A02262-038-b-1750">;</pc> <w lemma="be" pos="vvz" xml:id="A02262-038-b-1760">is</w> <w lemma="my" pos="po" xml:id="A02262-038-b-1770">mine</w> <pc xml:id="A02262-038-b-1780">,</pc> <w lemma="and" pos="cc" xml:id="A02262-038-b-1790">and</w> <w lemma="only" pos="j" xml:id="A02262-038-b-1800" reg="only">onely</w> <w lemma="i" pos="png" xml:id="A02262-038-b-1810">mine</w> <pc xml:id="A02262-038-b-1820">:</pc> </l> <l xml:id="A02262-e117120"> <w lemma="no" pos="d-x" xml:id="A02262-038-b-1830">No</w> <w lemma="mortal" pos="j" xml:id="A02262-038-b-1840" reg="mortal">mortall</w> <w lemma="do" pos="vvd" xml:id="A02262-038-b-1850">did</w> <w lemma="in" pos="acp-p" xml:id="A02262-038-b-1860">in</w> <w lemma="thy" pos="po" xml:id="A02262-038-b-1870">thy</w> <w lemma="conception" pos="n1" xml:id="A02262-038-b-1880">conception</w> <w lemma="join" pos="vvi" xml:id="A02262-038-b-1890" reg="join">joyne</w> <pc xml:id="A02262-038-b-1900">,</pc> </l> <l xml:id="A02262-e117130"> <w lemma="nor" pos="cc-x" xml:id="A02262-038-b-1910">Nor</w> <w lemma="part" pos="n1" xml:id="A02262-038-b-1920">part</w> <w lemma="of" pos="acp-p" xml:id="A02262-038-b-1930">of</w> <w lemma="thou" pos="pno" xml:id="A02262-038-b-1940">thee</w> <w lemma="can" pos="vmb" xml:id="A02262-038-b-1950">can</w> <w lemma="challenge" pos="vvi" xml:id="A02262-038-b-1960">challenge</w> <pc xml:id="A02262-038-b-1970">:</pc> <w lemma="since" pos="acp-cs" xml:id="A02262-038-b-1980">Since</w> <w lemma="the" pos="d" xml:id="A02262-038-b-1990">the</w> <w lemma="loss" pos="n1" xml:id="A02262-038-b-2000" reg="loss">losse</w> </l> <l xml:id="A02262-e117140"> <w lemma="be" pos="vvd" xml:id="A02262-038-b-2010">Was</w> <w lemma="only" pos="av_j" xml:id="A02262-038-b-2020" reg="only">onely</w> <w lemma="we" pos="png" xml:id="A02262-038-b-2030">ours</w> <pc xml:id="A02262-038-b-2040">,</pc> <w lemma="let" pos="vvb" xml:id="A02262-038-b-2050">let</w> <w lemma="we" pos="pno" xml:id="A02262-038-b-2060">us</w> <w lemma="the" pos="d" xml:id="A02262-038-b-2070">the</w> <w lemma="grief" pos="n1" xml:id="A02262-038-b-2080" reg="grief">griefe</w> <w lemma="engross" pos="vvb" xml:id="A02262-038-b-2090" reg="engross">ingrosse</w> <pc xml:id="A02262-038-b-2100" unit="sentence">.</pc> </l> <pb facs="39" n="70" xml:id="A02262-039-a"/> <l xml:id="A02262-e117150"> <w lemma="ungrateful" pos="j" xml:id="A02262-039-a-0010" reg="Ungrateful">Vngratefull</w> <w lemma="man" pos="n1" xml:id="A02262-039-a-0020">Man</w> <pc xml:id="A02262-039-a-0030">!</pc> <w lemma="who" pos="crq-r" xml:id="A02262-039-a-0040">who</w> <w lemma="his" pos="po" xml:id="A02262-039-a-0050">his</w> <w lemma="protector" pos="n1" xml:id="A02262-039-a-0060">Protector</w> <w lemma="slay" pos="vvd" xml:id="A02262-039-a-0070">slew</w> <pc xml:id="A02262-039-a-0080">:</pc> </l> <l n="230" xml:id="A02262-e117160"> <w lemma="nor" pos="cc-x" xml:id="A02262-039-a-0090">Nor</w> <w lemma="feel" pos="vvz" xml:id="A02262-039-a-0100">feels</w> <w lemma="his" pos="po" xml:id="A02262-039-a-0110">his</w> <w lemma="curse" pos="n1" xml:id="A02262-039-a-0120">Curse</w> <pc xml:id="A02262-039-a-0130">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-039-a-0140">nor</w> <w lemma="then" pos="av" xml:id="A02262-039-a-0150">then</w> <w lemma="his" pos="po" xml:id="A02262-039-a-0160">his</w> <w lemma="blessing" pos="n1" xml:id="A02262-039-a-0170">Blessing</w> <w lemma="know" pos="vvd" xml:id="A02262-039-a-0180">knew</w> <pc xml:id="A02262-039-a-0190" unit="sentence">.</pc> </l> <l xml:id="A02262-e117170"> <w lemma="poor" pos="j" xml:id="A02262-039-a-0200" reg="Poor">Poore</w> <w lemma="wretch" pos="n1" xml:id="A02262-039-a-0210">wretch</w> <pc xml:id="A02262-039-a-0220">!</pc> <w lemma="no" pos="d-x" xml:id="A02262-039-a-0230">no</w> <w lemma="soul" pos="n1" xml:id="A02262-039-a-0240" reg="soul">soule</w> <w lemma="in" pos="acp-p" xml:id="A02262-039-a-0250">in</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-0260">thy</w> <w lemma="defence" pos="n1" xml:id="A02262-039-a-0270">defence</w> <w lemma="dare" pos="vvd" xml:id="A02262-039-a-0280">durst</w> <w lemma="rise" pos="vvi" xml:id="A02262-039-a-0290">rise</w> <pc xml:id="A02262-039-a-0300">:</pc> </l> <l xml:id="A02262-e117180"> <w lemma="and" pos="cc" xml:id="A02262-039-a-0310">And</w> <w lemma="now" pos="av" xml:id="A02262-039-a-0320">now</w> <w lemma="the" pos="d" xml:id="A02262-039-a-0330">the</w> <w lemma="murder" pos="j_vn" xml:id="A02262-039-a-0340" reg="murdered">murdred</w> <w lemma="unrevenged" pos="j" xml:id="A02262-039-a-0350">unrevenged</w> <w lemma="lie" pos="vvz" xml:id="A02262-039-a-0360">lies</w> <pc xml:id="A02262-039-a-0370" unit="sentence">.</pc> </l> <l xml:id="A02262-e117190"> <w lemma="the" pos="d" xml:id="A02262-039-a-0380">The</w> <w lemma="lame" pos="j" xml:id="A02262-039-a-0390">Lame</w> <pc xml:id="A02262-039-a-0400">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-039-a-0410">who</w> <w lemma="by" pos="acp-p" xml:id="A02262-039-a-0420">by</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-0430">thy</w> <w lemma="powerful" pos="j" xml:id="A02262-039-a-0440" reg="powerful">powerfull</w> <w lemma="charm" pos="n2" xml:id="A02262-039-a-0450" reg="Charms">Charmes</w> <w lemma="be" pos="vvd" xml:id="A02262-039-a-0460">were</w> <w lemma="make" pos="vvn" xml:id="A02262-039-a-0470">made</w> </l> <l xml:id="A02262-e117200"> <w lemma="sound" pos="j" xml:id="A02262-039-a-0480">Sound</w> <w lemma="and" pos="cc" xml:id="A02262-039-a-0490">and</w> <w lemma="swift-footed" pos="j" xml:id="A02262-039-a-0500">swift-footed</w> <pc xml:id="A02262-039-a-0510">,</pc> <w lemma="run" pos="vvd" xml:id="A02262-039-a-0520">ran</w> <w lemma="not" pos="xx" xml:id="A02262-039-a-0530">not</w> <w lemma="to" pos="acp-p" xml:id="A02262-039-a-0540">to</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-0550">thy</w> <w lemma="aid" pos="n1" xml:id="A02262-039-a-0560" reg="aid">aide</w> <pc xml:id="A02262-039-a-0570">:</pc> </l> <l n="235" xml:id="A02262-e117210"> <w lemma="those" pos="d" xml:id="A02262-039-a-0580">Those</w> <w lemma="eye" pos="n2" xml:id="A02262-039-a-0590" reg="Eyes">Eies</w> <pc xml:id="A02262-039-a-0600">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-039-a-0610">which</w> <w lemma="never" pos="av-x" xml:id="A02262-039-a-0620">never</w> <w lemma="see" pos="vvd" xml:id="A02262-039-a-0630">saw</w> <w lemma="the" pos="d" xml:id="A02262-039-a-0640">the</w> <w lemma="glorious" pos="j" xml:id="A02262-039-a-0650">glorious</w> <w lemma="light" pos="n1" xml:id="A02262-039-a-0660">Light</w> </l> <l xml:id="A02262-e117220"> <w lemma="before" pos="acp-p" xml:id="A02262-039-a-0670">Before</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-0680">thy</w> <w lemma="sovereign" pos="j" xml:id="A02262-039-a-0690" reg="sovereign">soveraign</w> <w lemma="touch" pos="n1" xml:id="A02262-039-a-0700">touch</w> <pc xml:id="A02262-039-a-0710">,</pc> <w lemma="avoid" pos="vvb" xml:id="A02262-039-a-0720">avoid</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-0730">thy</w> <w lemma="sight" pos="n1" xml:id="A02262-039-a-0740">sight</w> <pc xml:id="A02262-039-a-0750">:</pc> </l> <l xml:id="A02262-e117230"> <w lemma="and" pos="cc" xml:id="A02262-039-a-0760">And</w> <w lemma="other" pos="pi2_d" xml:id="A02262-039-a-0770">others</w> <pc xml:id="A02262-039-a-0780">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-039-a-0790">from</w> <w lemma="death" pos="n1g" xml:id="A02262-039-a-0800" reg="Death's">Deaths</w> <w lemma="silent" pos="j" xml:id="A02262-039-a-0810">silent</w> <w lemma="mansion" pos="n1" xml:id="A02262-039-a-0820">mansion</w> <w lemma="by" pos="acp-p" xml:id="A02262-039-a-0830">by</w> </l> <l xml:id="A02262-e117240"> <w lemma="thy" pos="po" xml:id="A02262-039-a-0840">Thy</w> <w lemma="virtue" pos="n1" xml:id="A02262-039-a-0850" reg="Virtue">Vertue</w> <w lemma="ravish" pos="vvn" xml:id="A02262-039-a-0860" reg="ravished">ravish'd</w> <pc xml:id="A02262-039-a-0870">,</pc> <w lemma="suffer" pos="vvd" xml:id="A02262-039-a-0880" reg="suffered">suffer'd</w> <w lemma="thou" pos="pno" xml:id="A02262-039-a-0890">thee</w> <w lemma="to" pos="acp-cs" xml:id="A02262-039-a-0900">to</w> <w lemma="die" pos="vvi" xml:id="A02262-039-a-0910" reg="die">dye</w> <pc xml:id="A02262-039-a-0920" unit="sentence">.</pc> </l> </sp> <sp xml:id="A02262-e117250" who="A02262-john"> <speaker> <w lemma="John" pos="n1-nn" xml:id="A02262-039-a-0930">JOHN</w> <pc xml:id="A02262-039-a-0940" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e117260"> <w lemma="too" pos="av" xml:id="A02262-039-a-0950">Too</w> <w lemma="true" pos="j" xml:id="A02262-039-a-0960">true</w> <w lemma="be" pos="vvz" xml:id="A02262-039-a-0970">is</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-0980">thy</w> <w lemma="complaint" pos="n1" xml:id="A02262-039-a-0990">Complaint</w> <pc xml:id="A02262-039-a-1000">,</pc> <w lemma="too" pos="av" xml:id="A02262-039-a-1010">too</w> <w lemma="just" pos="av" xml:id="A02262-039-a-1020">just</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-1030">thy</w> <w lemma="woe" pos="n2" xml:id="A02262-039-a-1040">Woes</w> <pc xml:id="A02262-039-a-1050">:</pc> </l> <l n="240" xml:id="A02262-e117270"> <w lemma="such" pos="d" xml:id="A02262-039-a-1060">Such</w> <w lemma="be" pos="vvd" xml:id="A02262-039-a-1070">were</w> <w lemma="his" pos="po" xml:id="A02262-039-a-1080">his</w> <w lemma="friend" pos="n2" xml:id="A02262-039-a-1090">friends</w> <pc xml:id="A02262-039-a-1100">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-039-a-1110">whom</w> <w lemma="from" pos="acp-p" xml:id="A02262-039-a-1120">from</w> <w lemma="a" pos="d" xml:id="A02262-039-a-1130">a</w> <w lemma="world" pos="n1" xml:id="A02262-039-a-1140">World</w> <w lemma="he" pos="pns" xml:id="A02262-039-a-1150">he</w> <w lemma="choose" pos="vvd" xml:id="A02262-039-a-1160">chose</w> <pc xml:id="A02262-039-a-1170" unit="sentence">.</pc> </l> <l xml:id="A02262-e117280"> <w lemma="o" pos="uh" xml:id="A02262-039-a-1180">O</w> <w lemma="desperate" pos="j" xml:id="A02262-039-a-1190">desperate</w> <w lemma="faith" pos="n1" xml:id="A02262-039-a-1200">Faith</w> <pc xml:id="A02262-039-a-1210">!</pc> <w lemma="from" pos="acp-p" xml:id="A02262-039-a-1220">from</w> <w lemma="whence" pos="crq-q" xml:id="A02262-039-a-1230">whence</w> <pc xml:id="A02262-039-a-1240">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-039-a-1250">from</w> <w lemma="who" pos="crq-ro" xml:id="A02262-039-a-1260">whom</w> <w lemma="be" pos="vvb" xml:id="A02262-039-a-1270">are</w> <w lemma="we" pos="pns" xml:id="A02262-039-a-1280">we</w> </l> <l xml:id="A02262-e117290"> <w lemma="thus" pos="av" xml:id="A02262-039-a-1290">Thus</w> <w lemma="fall" pos="vvn" xml:id="A02262-039-a-1300" reg="fallen">falne</w> <pc xml:id="A02262-039-a-1310">!</pc> <w lemma="our" pos="po" xml:id="A02262-039-a-1320">our</w> <w lemma="soul" pos="n2" xml:id="A02262-039-a-1330" reg="Souls">Soules</w> <w lemma="from" pos="acp-p" xml:id="A02262-039-a-1340">from</w> <w lemma="no" pos="d-x" xml:id="A02262-039-a-1350">no</w> <w lemma="defection" pos="n1" xml:id="A02262-039-a-1360">defection</w> <w lemma="free" pos="j" xml:id="A02262-039-a-1370">free</w> <pc xml:id="A02262-039-a-1380" unit="sentence">!</pc> </l> <l xml:id="A02262-e117300"> <w lemma="some" pos="d" xml:id="A02262-039-a-1390">Some</w> <w lemma="sell" pos="vvn" xml:id="A02262-039-a-1400">sold</w> <pc xml:id="A02262-039-a-1410">,</pc> <w lemma="forswear" pos="vvd" xml:id="A02262-039-a-1420">forswore</w> <w lemma="he" pos="pno" xml:id="A02262-039-a-1430">him</w> <pc xml:id="A02262-039-a-1440">;</pc> <w lemma="none" pos="pi-x" xml:id="A02262-039-a-1450">none</w> <w lemma="from" pos="acp-p" xml:id="A02262-039-a-1460">from</w> <w lemma="tainture" pos="n1" xml:id="A02262-039-a-1470">tainture</w> <w lemma="clear" pos="j" xml:id="A02262-039-a-1480" reg="clear">cleare</w> <pc xml:id="A02262-039-a-1490">;</pc> </l> <l xml:id="A02262-e117310"> <w lemma="all" pos="d" xml:id="A02262-039-a-1500">All</w> <w lemma="from" pos="acp-p" xml:id="A02262-039-a-1510">from</w> <w lemma="he" pos="pno" xml:id="A02262-039-a-1520">him</w> <w lemma="flee" pos="vvd" xml:id="A02262-039-a-1530">fled</w> <w lemma="to" pos="acp-cs" xml:id="A02262-039-a-1540">to</w> <w lemma="follow" pos="vvi" xml:id="A02262-039-a-1550">follow</w> <w lemma="their" pos="po" xml:id="A02262-039-a-1560">their</w> <w lemma="own" pos="d" xml:id="A02262-039-a-1570" reg="own">owne</w> <w lemma="fear" pos="n1" xml:id="A02262-039-a-1580" reg="fear">feare</w> <pc xml:id="A02262-039-a-1590" unit="sentence">.</pc> </l> <l n="245" xml:id="A02262-e117320"> <w lemma="thou" pos="pns" xml:id="A02262-039-a-1600">Thou</w> <w lemma="oracle" pos="n1" xml:id="A02262-039-a-1610">Oracle</w> <pc xml:id="A02262-039-a-1620" unit="sentence">!</pc> <w lemma="a" pos="d" xml:id="A02262-039-a-1630">a</w> <w lemma="father" pos="n1" xml:id="A02262-039-a-1640">father</w> <w lemma="in" pos="acp-p" xml:id="A02262-039-a-1650">in</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-1660">thy</w> <w lemma="care" pos="n1" xml:id="A02262-039-a-1670">care</w> <pc xml:id="A02262-039-a-1680">,</pc> </l> <l xml:id="A02262-e117330"> <w lemma="in" pos="acp-p" xml:id="A02262-039-a-1690">In</w> <w lemma="love" pos="n1" xml:id="A02262-039-a-1700">love</w> <w lemma="a" pos="d" xml:id="A02262-039-a-1710">a</w> <w lemma="brother" pos="n1" xml:id="A02262-039-a-1720">brother</w> <pc xml:id="A02262-039-a-1730">,</pc> <w lemma="the" pos="d" xml:id="A02262-039-a-1740">the</w> <w lemma="delinquent" pos="n1_j" xml:id="A02262-039-a-1750">delinquent</w> <w lemma="spare" pos="vvb" xml:id="A02262-039-a-1760">spare</w> <pc xml:id="A02262-039-a-1770">,</pc> </l> <l xml:id="A02262-e117340"> <w lemma="in" pos="acp-p" xml:id="A02262-039-a-1780">In</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-1790">thy</w> <w lemma="divine" pos="j" xml:id="A02262-039-a-1800">divine</w> <w lemma="affection" pos="n1" xml:id="A02262-039-a-1810">affection</w> <w lemma="o" pos="uh" xml:id="A02262-039-a-1820" reg="o">ô</w> <w lemma="too" pos="av" xml:id="A02262-039-a-1830">too</w> <w lemma="bless" pos="vvn" xml:id="A02262-039-a-1840" reg="blessed">blest</w> <pc xml:id="A02262-039-a-1850" unit="sentence">!</pc> </l> <l xml:id="A02262-e117350"> <w lemma="who" pos="crq-ro" xml:id="A02262-039-a-1860">Whom</w> <w lemma="yesternight" pos="n1" xml:id="A02262-039-a-1870" reg="Yesternight">Yester-night</w> <w lemma="see" pos="vvd" xml:id="A02262-039-a-1880">saw</w> <w lemma="lean" pos="vvg" xml:id="A02262-039-a-1890">leaning</w> <w lemma="on" pos="acp-p" xml:id="A02262-039-a-1900">on</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-1910">thy</w> <w lemma="breast" pos="n1" xml:id="A02262-039-a-1920" reg="breast">brest</w> <pc xml:id="A02262-039-a-1930">:</pc> </l> <l xml:id="A02262-e117360"> <w lemma="if" pos="cs" xml:id="A02262-039-a-1940">If</w> <w lemma="love" pos="n1" xml:id="A02262-039-a-1950">Love</w> <w lemma="in" pos="acp-p" xml:id="A02262-039-a-1960">in</w> <w lemma="death" pos="n1" xml:id="A02262-039-a-1970">death</w> <w lemma="survive" pos="vvi" xml:id="A02262-039-a-1980">survive</w> <pc xml:id="A02262-039-a-1990">,</pc> <w lemma="if" pos="cs" xml:id="A02262-039-a-2000">if</w> <w lemma="yet" pos="av" xml:id="A02262-039-a-2010">yet</w> <w lemma="as" pos="acp-cs" xml:id="A02262-039-a-2020">as</w> <w lemma="great" pos="j" xml:id="A02262-039-a-2030">great</w> <pc xml:id="A02262-039-a-2040">;</pc> </l> <l n="250" xml:id="A02262-e117370"> <w lemma="even" pos="av" xml:id="A02262-039-a-2050">Even</w> <w lemma="by" pos="acp-p" xml:id="A02262-039-a-2060">by</w> <w lemma="that" pos="d" xml:id="A02262-039-a-2070">that</w> <w lemma="love" pos="n1" xml:id="A02262-039-a-2080">Love</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-2090">thy</w> <w lemma="pardon" pos="n1" xml:id="A02262-039-a-2100">pardon</w> <w lemma="I" pos="pns" xml:id="A02262-039-a-2110">I</w> <w lemma="entreat" pos="vvb" xml:id="A02262-039-a-2120" reg="entreat">intreat</w> <pc xml:id="A02262-039-a-2130">:</pc> </l> <l xml:id="A02262-e117380"> <w lemma="by" pos="acp-p" xml:id="A02262-039-a-2140">By</w> <w lemma="this" pos="d" xml:id="A02262-039-a-2150">this</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-2160">thy</w> <w lemma="weep" pos="j_vg" xml:id="A02262-039-a-2170">weeping</w> <w lemma="mother" pos="n1" xml:id="A02262-039-a-2180">Mother</w> <pc xml:id="A02262-039-a-2190">:</pc> <w lemma="I" pos="pns" xml:id="A02262-039-a-2200">I</w> <w lemma="the" pos="d" xml:id="A02262-039-a-2210">the</w> <w lemma="heir" pos="n1" xml:id="A02262-039-a-2220" reg="Heir">Heire</w> </l> <l xml:id="A02262-e117390"> <w lemma="by" pos="acp-p" xml:id="A02262-039-a-2230">By</w> <w lemma="thou" pos="pno" xml:id="A02262-039-a-2240">thee</w> <w lemma="adopt" pos="vvn" xml:id="A02262-039-a-2250">adopted</w> <w lemma="to" pos="acp-p" xml:id="A02262-039-a-2260">to</w> <w lemma="thy" pos="po" xml:id="A02262-039-a-2270">thy</w> <w lemma="filial" pos="j" xml:id="A02262-039-a-2280" reg="filial">filiall</w> <w lemma="care" pos="n1" xml:id="A02262-039-a-2290">care</w> <pc xml:id="A02262-039-a-2300">,</pc> </l> <pb facs="39" n="71" xml:id="A02262-039-b"/> <l xml:id="A02262-e117400"> <w lemma="though" pos="cs" xml:id="A02262-039-b-0010">Though</w> <w lemma="alike" pos="av" xml:id="A02262-039-b-0020">alike</w> <w lemma="wretched" pos="j" xml:id="A02262-039-b-0030">wretched</w> <pc xml:id="A02262-039-b-0040">,</pc> <w lemma="and" pos="cc" xml:id="A02262-039-b-0050">and</w> <w lemma="as" pos="acp-cs" xml:id="A02262-039-b-0060">as</w> <w lemma="comfortless" pos="av_j" xml:id="A02262-039-b-0070" reg="comfortless">comfortlesse</w> <pc xml:id="A02262-039-b-0080">;</pc> </l> <l xml:id="A02262-e117410"> <w lemma="yet" pos="av" xml:id="A02262-039-b-0090">Yet</w> <pc xml:id="A02262-039-b-0100">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-039-b-0110">as</w> <w lemma="I" pos="pns" xml:id="A02262-039-b-0120">I</w> <w lemma="can" pos="vmb" xml:id="A02262-039-b-0130">can</w> <pc xml:id="A02262-039-b-0140">,</pc> <w lemma="will" pos="vmb" xml:id="A02262-039-b-0150">will</w> <w lemma="comfort" pos="vvi" xml:id="A02262-039-b-0160">comfort</w> <w lemma="her" pos="po" xml:id="A02262-039-b-0170">her</w> <w lemma="distress" pos="n1" xml:id="A02262-039-b-0180" reg="distress">distresse</w> <pc xml:id="A02262-039-b-0190" unit="sentence">.</pc> </l> <l n="255" xml:id="A02262-e117420"> <w lemma="o" pos="uh" xml:id="A02262-039-b-0200">O</w> <w lemma="virgin-mother" pos="n1" xml:id="A02262-039-b-0210">Virgin-mother</w> <pc xml:id="A02262-039-b-0220">,</pc> <w lemma="favour" pos="vvb" xml:id="A02262-039-b-0230">favour</w> <w lemma="thy" pos="po" xml:id="A02262-039-b-0240">thy</w> <w lemma="relief" pos="n1" xml:id="A02262-039-b-0250" reg="Relief">Reliefe</w> <pc xml:id="A02262-039-b-0260">;</pc> </l> <l xml:id="A02262-e117430"> <w lemma="though" pos="cs" xml:id="A02262-039-b-0270">Though</w> <w lemma="just" pos="j" xml:id="A02262-039-b-0280">just</w> <pc xml:id="A02262-039-b-0290">,</pc> <w lemma="yet" pos="av" xml:id="A02262-039-b-0300">yet</w> <w lemma="moderate" pos="vvi" xml:id="A02262-039-b-0310">moderate</w> <w lemma="thy" pos="po" xml:id="A02262-039-b-0320">thy</w> <w lemma="flow" pos="j_vg" xml:id="A02262-039-b-0330">flowing</w> <w lemma="grief" pos="n1" xml:id="A02262-039-b-0340" reg="grief">griefe</w> <pc xml:id="A02262-039-b-0350">:</pc> </l> <l xml:id="A02262-e117440"> <w lemma="thy" pos="po" xml:id="A02262-039-b-0360">Thy</w> <w lemma="downcast" pos="j" xml:id="A02262-039-b-0370" reg="downcast">downe-cast</w> <w lemma="mind" pos="n1" xml:id="A02262-039-b-0380" reg="Mind">Minde</w> <w lemma="by" pos="acp-p" xml:id="A02262-039-b-0390">by</w> <w lemma="thy" pos="po" xml:id="A02262-039-b-0400">thy</w> <w lemma="own" pos="d" xml:id="A02262-039-b-0410" reg="own">owne</w> <w lemma="virtue" pos="n1" xml:id="A02262-039-b-0420" reg="Virtue">Vertue</w> <w lemma="raise" pos="vvi" xml:id="A02262-039-b-0430">raise</w> <pc xml:id="A02262-039-b-0440" unit="sentence">.</pc> </l> <l xml:id="A02262-e117450"> <w lemma="the" pos="d" xml:id="A02262-039-b-0450" type="contract1" reg="th'">Th'</w> <w xml:id="A02262-039-b-0450c" type="contract2" lemma="old" pos="j" reg="old" join="left">old</w> <w lemma="prophet" pos="n2" xml:id="A02262-039-b-0460">Prophets</w> <w lemma="fill" pos="vvb" xml:id="A02262-039-b-0470">fill</w> <w lemma="their" pos="po" xml:id="A02262-039-b-0480">their</w> <w lemma="volume" pos="n2" xml:id="A02262-039-b-0490">Volumes</w> <w lemma="with" pos="acp-p" xml:id="A02262-039-b-0500">with</w> <w lemma="thy" pos="po" xml:id="A02262-039-b-0510">thy</w> <w lemma="praise" pos="n1" xml:id="A02262-039-b-0520">praise</w> <pc xml:id="A02262-039-b-0530">:</pc> </l> <l xml:id="A02262-e117460"> <w lemma="no" pos="d-x" xml:id="A02262-039-b-0540">No</w> <w lemma="age" pos="n1" xml:id="A02262-039-b-0550">Age</w> <w lemma="but" pos="acp-p" xml:id="A02262-039-b-0560">but</w> <w lemma="shall" pos="vmb" xml:id="A02262-039-b-0570">shall</w> <w lemma="through" pos="acp-p" xml:id="A02262-039-b-0580">through</w> <w lemma="all" pos="d" xml:id="A02262-039-b-0590">all</w> <w lemma="the" pos="d" xml:id="A02262-039-b-0600">the</w> <w lemma="round" pos="j" xml:id="A02262-039-b-0610">round</w> <w lemma="of" pos="acp-p" xml:id="A02262-039-b-0620">of</w> <w lemma="earth" pos="n1" xml:id="A02262-039-b-0630">Earth</w> </l> <l n="260" xml:id="A02262-e117470"> <w lemma="sing" pos="vvi" xml:id="A02262-039-b-0640">Sing</w> <w lemma="of" pos="acp-p" xml:id="A02262-039-b-0650">of</w> <w lemma="that" pos="cs" xml:id="A02262-039-b-0660">that</w> <w lemma="heavenly" pos="j" xml:id="A02262-039-b-0670">heavenly</w> <w lemma="love" pos="n1" xml:id="A02262-039-b-0680">Love</w> <pc xml:id="A02262-039-b-0690">,</pc> <w lemma="and" pos="cc" xml:id="A02262-039-b-0700">and</w> <w lemma="sacred" pos="j" xml:id="A02262-039-b-0710">sacred</w> <w lemma="birth" pos="n1" xml:id="A02262-039-b-0720">Birth</w> <pc xml:id="A02262-039-b-0730" unit="sentence">.</pc> </l> <l xml:id="A02262-e117480"> <w lemma="what" pos="crq-q" xml:id="A02262-039-b-0740">What</w> <w lemma="female" pos="j" xml:id="A02262-039-b-0750">female</w> <w lemma="glory" pos="n1" xml:id="A02262-039-b-0760">glory</w> <w lemma="parallel" pos="vvz" xml:id="A02262-039-b-0770">parallels</w> <w lemma="thy" pos="po" xml:id="A02262-039-b-0780">thy</w> <w lemma="worth" pos="n1" xml:id="A02262-039-b-0790">Worth</w> <pc xml:id="A02262-039-b-0800" unit="sentence">!</pc> </l> <l xml:id="A02262-e117490"> <w lemma="So" pos="av" xml:id="A02262-039-b-0810">So</w> <w lemma="grow" pos="vvd" xml:id="A02262-039-b-0820">grew</w> <w lemma="a" pos="d" xml:id="A02262-039-b-0830">a</w> <w lemma="mother" pos="n1" xml:id="A02262-039-b-0840">Mother</w> <pc xml:id="A02262-039-b-0850">,</pc> <w lemma="such" pos="d" xml:id="A02262-039-b-0860">such</w> <w lemma="a" pos="d" xml:id="A02262-039-b-0870">a</w> <w lemma="son" pos="n1" xml:id="A02262-039-b-0880">Son</w> <w lemma="bring" pos="vvd" xml:id="A02262-039-b-0890">brought</w> <w lemma="forth" pos="av" xml:id="A02262-039-b-0900">forth</w> <pc xml:id="A02262-039-b-0910" unit="sentence">!</pc> </l> <l xml:id="A02262-e117500"> <w lemma="she" pos="pns" xml:id="A02262-039-b-0920">She</w> <w lemma="who" pos="crq-r" xml:id="A02262-039-b-0930">who</w> <w lemma="prove" pos="vvd" xml:id="A02262-039-b-0940" reg="proved">prov'd</w> <w lemma="fruitful" pos="j" xml:id="A02262-039-b-0950" reg="fruitful">fruitfull</w> <w lemma="in" pos="acp-p" xml:id="A02262-039-b-0960">in</w> <w lemma="the" pos="d" xml:id="A02262-039-b-0970" reg="th'" type="contract1">th'</w> <w xml:id="A02262-039-b-0970c" type="contract2" lemma="extreme" pos="n1_j" reg="extreme" join="left">extreame</w> <w lemma="of" pos="acp-p" xml:id="A02262-039-b-0980">of</w> <w lemma="age" pos="n1" xml:id="A02262-039-b-0990">age</w> <pc xml:id="A02262-039-b-1000">,</pc> </l> <l xml:id="A02262-e117510"> <w lemma="and" pos="cc" xml:id="A02262-039-b-1010">And</w> <w lemma="find" pos="vvd" xml:id="A02262-039-b-1020">found</w> <w lemma="the" pos="d" xml:id="A02262-039-b-1030">the</w> <w lemma="truth" pos="n1" xml:id="A02262-039-b-1040">truth</w> <w lemma="of" pos="acp-p" xml:id="A02262-039-b-1050">of</w> <w lemma="that" pos="cs" xml:id="A02262-039-b-1060">that</w> <w lemma="despise" pos="j_vn" xml:id="A02262-039-b-1070" reg="despised">despis'd</w> <w lemma="presage" pos="n1" xml:id="A02262-039-b-1080">presage</w> <pc xml:id="A02262-039-b-1090">:</pc> </l> <l n="265" xml:id="A02262-e117520"> <w lemma="she" pos="pns" xml:id="A02262-039-b-1100">She</w> <pc xml:id="A02262-039-b-1110">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-039-b-1120">whose</w> <w lemma="sweet" pos="j" xml:id="A02262-039-b-1130">sweet</w> <w lemma="babe" pos="n1" xml:id="A02262-039-b-1140">Babe</w> <pc xml:id="A02262-039-b-1150">,</pc> <w lemma="expose" pos="vvn" xml:id="A02262-039-b-1160" reg="exposed">expos'd</w> <w lemma="among" pos="acp-p" xml:id="A02262-039-b-1170">among</w> <w lemma="the" pos="d" xml:id="A02262-039-b-1180">the</w> <w lemma="reed" pos="n2" xml:id="A02262-039-b-1190">reeds</w> </l> <l xml:id="A02262-e117530"> <w lemma="which" pos="crq-r" xml:id="A02262-039-b-1200">Which</w> <w lemma="ancient" pos="j" xml:id="A02262-039-b-1210">ancient</w> <w lemma="Nilus" pos="n1-nn" xml:id="A02262-039-b-1220">Nilus</w> <w lemma="with" pos="acp-p" xml:id="A02262-039-b-1230">with</w> <w lemma="his" pos="po" xml:id="A02262-039-b-1240">his</w> <w lemma="moisture" pos="n1" xml:id="A02262-039-b-1250">moisture</w> <w lemma="feed" pos="vvz" xml:id="A02262-039-b-1260">feeds</w> <pc xml:id="A02262-039-b-1270">,</pc> </l> <l xml:id="A02262-e117540"> <w lemma="who" pos="crq-r" xml:id="A02262-039-b-1280">Who</w> <w lemma="then" pos="av" xml:id="A02262-039-b-1290">then</w> <pc xml:id="A02262-039-b-1300">,</pc> <w lemma="a" pos="d" xml:id="A02262-039-b-1310">a</w> <w lemma="smile" pos="j_vg" xml:id="A02262-039-b-1320">smiling</w> <w lemma="infant" pos="n1" xml:id="A02262-039-b-1330">Infant</w> <pc xml:id="A02262-039-b-1340">,</pc> <w lemma="overcome" pos="vvd" xml:id="A02262-039-b-1350">overcame</w> </l> <l xml:id="A02262-e117550"> <w lemma="the" pos="d" xml:id="A02262-039-b-1360">The</w> <w lemma="threaten" pos="j_vg" xml:id="A02262-039-b-1370" reg="threatening">threatning</w> <w lemma="flood" pos="n1" xml:id="A02262-039-b-1380" reg="flood">floud</w> <pc xml:id="A02262-039-b-1390">;</pc> <w lemma="aspire" pos="vvn" xml:id="A02262-039-b-1400" reg="aspired">aspir'd</w> <w lemma="not" pos="xx" xml:id="A02262-039-b-1410">not</w> <w lemma="to" pos="acp-p" xml:id="A02262-039-b-1420">to</w> <w lemma="thy" pos="po" xml:id="A02262-039-b-1430">thy</w> <w lemma="fame" pos="n1" xml:id="A02262-039-b-1440">fame</w> <pc xml:id="A02262-039-b-1450">,</pc> </l> <l xml:id="A02262-e117560"> <w lemma="but" pos="acp-cc" xml:id="A02262-039-b-1460">But</w> <w lemma="these" pos="d" xml:id="A02262-039-b-1470">these</w> <w lemma="expression" pos="n2" xml:id="A02262-039-b-1480">expressions</w> <w lemma="be" pos="vvb" xml:id="A02262-039-b-1490">are</w> <w lemma="for" pos="acp-p" xml:id="A02262-039-b-1500">for</w> <w lemma="thou" pos="pno" xml:id="A02262-039-b-1510">thee</w> <w lemma="too" pos="av" xml:id="A02262-039-b-1520">too</w> <w lemma="low" pos="j" xml:id="A02262-039-b-1530">low</w> <pc xml:id="A02262-039-b-1540">;</pc> </l> <l n="270" xml:id="A02262-e117570"> <w lemma="the" pos="d" xml:id="A02262-039-b-1550">The</w> <w lemma="open" pos="j_vg" xml:id="A02262-039-b-1560" reg="opening">op'ning</w> <w lemma="heaven" pos="n2" xml:id="A02262-039-b-1570">Heavens</w> <w lemma="do" pos="vvd" xml:id="A02262-039-b-1580">did</w> <w lemma="their" pos="po" xml:id="A02262-039-b-1590">their</w> <w lemma="observance" pos="n1" xml:id="A02262-039-b-1600">observance</w> <w lemma="show" pos="vvi" xml:id="A02262-039-b-1610">show</w> <pc xml:id="A02262-039-b-1620">:</pc> </l> <l xml:id="A02262-e117580"> <w lemma="those" pos="d" xml:id="A02262-039-b-1630">Those</w> <w lemma="radiant" pos="j" xml:id="A02262-039-b-1640">radiant</w> <w lemma="troop" pos="n2" xml:id="A02262-039-b-1650" reg="Troops">Troopes</w> <pc xml:id="A02262-039-b-1660">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-039-b-1670">which</w> <w lemma="darkness" pos="n1" xml:id="A02262-039-b-1680" reg="Darkness">Darknesse</w> <w lemma="put" pos="vvd" xml:id="A02262-039-b-1690">put</w> <w lemma="to" pos="acp-p" xml:id="A02262-039-b-1700">to</w> <w lemma="flight" pos="n1" xml:id="A02262-039-b-1710">flight</w> <pc xml:id="A02262-039-b-1720">,</pc> </l> <l xml:id="A02262-e117590"> <w lemma="thy" pos="po" xml:id="A02262-039-b-1730">Thy</w> <w lemma="throw" pos="n2" xml:id="A02262-039-b-1740">Throws</w> <w lemma="assist" pos="vvn" xml:id="A02262-039-b-1750">assisted</w> <w lemma="in" pos="acp-p" xml:id="A02262-039-b-1760">in</w> <w lemma="that" pos="d" xml:id="A02262-039-b-1770">that</w> <w lemma="festive" pos="j" xml:id="A02262-039-b-1780">festive</w> <w lemma="night" pos="n1" xml:id="A02262-039-b-1790">Night</w> <pc xml:id="A02262-039-b-1800">:</pc> </l> <l xml:id="A02262-e117600"> <w lemma="who" pos="crq-r" xml:id="A02262-039-b-1810">Who</w> <w lemma="over" pos="acp-p" xml:id="A02262-039-b-1820">over</w> <w lemma="thy" pos="po" xml:id="A02262-039-b-1830">thy</w> <w lemma="adore" pos="j_vn" xml:id="A02262-039-b-1840">adored</w> <w lemma="infant" pos="n1" xml:id="A02262-039-b-1850">Infant</w> <w lemma="hang" pos="vvn" xml:id="A02262-039-b-1860">hung</w> </l> <l xml:id="A02262-e117610"> <w lemma="with" pos="acp-p" xml:id="A02262-039-b-1870">With</w> <w lemma="golden" pos="j" xml:id="A02262-039-b-1880">golden</w> <w lemma="wing" pos="n2" xml:id="A02262-039-b-1890">wings</w> <pc xml:id="A02262-039-b-1900">,</pc> <w lemma="and" pos="cc" xml:id="A02262-039-b-1910">and</w> <w lemma="Allelujah" pos="n2" xml:id="A02262-039-b-1920" reg="Allelujahs">Allelujah's</w> <w lemma="sing" pos="vvn" xml:id="A02262-039-b-1930">sung</w> <pc xml:id="A02262-039-b-1940">:</pc> </l> <l n="275" xml:id="A02262-e117620"> <w lemma="while" pos="cs" xml:id="A02262-039-b-1950">While</w> <w lemma="the" pos="d" xml:id="A02262-039-b-1960">the</w> <w lemma="old" pos="j" xml:id="A02262-039-b-1970">Old</w> <w lemma="sky" pos="n1" xml:id="A02262-039-b-1980">Sky</w> <pc xml:id="A02262-039-b-1990">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-039-b-2000">to</w> <w lemma="imitate" pos="vvi" xml:id="A02262-039-b-2010">imitate</w> <w lemma="that" pos="d" xml:id="A02262-039-b-2020">that</w> <w lemma="birth" pos="n1" xml:id="A02262-039-b-2030">birth</w> <pc xml:id="A02262-039-b-2040">,</pc> </l> <l xml:id="A02262-e117630"> <w lemma="bear" pos="vvd" xml:id="A02262-039-b-2050" reg="Bore">Bare</w> <w lemma="a" pos="d" xml:id="A02262-039-b-2060">a</w> <w lemma="new" pos="j" xml:id="A02262-039-b-2070">new</w> <w lemma="star" pos="n1" xml:id="A02262-039-b-2080" reg="Star">Starre</w> <w lemma="to" pos="acp-cs" xml:id="A02262-039-b-2090">to</w> <w lemma="amaze" pos="vvi" xml:id="A02262-039-b-2100">amaze</w> <w lemma="the" pos="d" xml:id="A02262-039-b-2110">the</w> <w lemma="wonder" pos="j_vg" xml:id="A02262-039-b-2120" reg="wondering">wondring</w> <w lemma="earth" pos="n1" xml:id="A02262-039-b-2130">Earth</w> <pc xml:id="A02262-039-b-2140" unit="sentence">.</pc> </l> </sp> <pb facs="40" n="72" xml:id="A02262-040-a"/> <sp xml:id="A02262-e117640" who="A02262-mary"> <speaker> <w lemma="MARY" pos="n1-nn" xml:id="A02262-040-a-0010">MARY</w> <pc xml:id="A02262-040-a-0020" unit="sentence">.</pc> </speaker> <l xml:id="A02262-e117650"> <w lemma="sorrow" pos="n1" xml:id="A02262-040-a-0030">Sorrow</w> <w lemma="be" pos="vvz" xml:id="A02262-040-a-0040">is</w> <w lemma="flee" pos="vvn" xml:id="A02262-040-a-0050">fled</w> <pc xml:id="A02262-040-a-0060">:</pc> <w lemma="joy" pos="n1" xml:id="A02262-040-a-0070">Joy</w> <pc xml:id="A02262-040-a-0080">,</pc> <w lemma="a" pos="d" xml:id="A02262-040-a-0090">a</w> <w lemma="long" pos="j" xml:id="A02262-040-a-0100">long</w> <w lemma="banish" pos="j_vn" xml:id="A02262-040-a-0110" reg="banished">banish'd</w> <w lemma="guest" pos="n1" xml:id="A02262-040-a-0120">Guest</w> <pc xml:id="A02262-040-a-0130">,</pc> </l> <l xml:id="A02262-e117660"> <w lemma="with" pos="acp-p" xml:id="A02262-040-a-0140">With</w> <w lemma="heavenly" pos="j" xml:id="A02262-040-a-0150">heavenly</w> <w lemma="rapture" pos="n1" xml:id="A02262-040-a-0160">rapture</w> <w lemma="fill" pos="vvz" xml:id="A02262-040-a-0170" reg="fills">fill's</w> <w lemma="my" pos="po" xml:id="A02262-040-a-0180">my</w> <w lemma="enlarge" pos="j_vn" xml:id="A02262-040-a-0190" reg="enlarged">inlarged</w> <w lemma="breast" pos="n1" xml:id="A02262-040-a-0200" reg="breast">brest</w> <pc xml:id="A02262-040-a-0210">:</pc> </l> <l xml:id="A02262-e117670"> <w lemma="more" pos="av-c_d" xml:id="A02262-040-a-0220">More</w> <w lemma="great" pos="j" xml:id="A02262-040-a-0230">great</w> <w lemma="than" pos="cs" xml:id="A02262-040-a-0240" reg="than">then</w> <w lemma="that" pos="cs" xml:id="A02262-040-a-0250">that</w> <w lemma="in" pos="acp-p" xml:id="A02262-040-a-0260">in</w> <w lemma="youth" pos="n1" xml:id="A02262-040-a-0270">youth</w> <pc xml:id="A02262-040-a-0280">,</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-040-a-0290">when</w> <w lemma="from" pos="acp-p" xml:id="A02262-040-a-0300">from</w> <w lemma="the" pos="d" xml:id="A02262-040-a-0310">the</w> <w lemma="sky" pos="n1" xml:id="A02262-040-a-0320">Sky</w> </l> <l n="280" xml:id="A02262-e117680"> <w lemma="a" pos="d" xml:id="A02262-040-a-0330">An</w> <w lemma="angel" pos="n1" xml:id="A02262-040-a-0340">Angel</w> <w lemma="bring" pos="vvd" xml:id="A02262-040-a-0350">brought</w> <w lemma="that" pos="cs" xml:id="A02262-040-a-0360">that</w> <w lemma="bless" pos="j_vn" xml:id="A02262-040-a-0370">blessed</w> <w lemma="embassy" pos="n1" xml:id="A02262-040-a-0380">Embassy</w> <pc xml:id="A02262-040-a-0390">;</pc> </l> <l xml:id="A02262-e117690"> <w lemma="when" pos="crq-cs" xml:id="A02262-040-a-0400">When</w> <w lemma="shame" pos="n1" xml:id="A02262-040-a-0410">Shame</w> <pc xml:id="A02262-040-a-0420">,</pc> <w lemma="not" pos="xx" xml:id="A02262-040-a-0430">not</w> <w lemma="soon" pos="av" xml:id="A02262-040-a-0440">soon</w> <w lemma="instruct" pos="vvn" xml:id="A02262-040-a-0450">instructed</w> <pc xml:id="A02262-040-a-0460">,</pc> <w lemma="blush" pos="vvn" xml:id="A02262-040-a-0470" reg="blushed">blush'd</w> <w lemma="for" pos="acp-p" xml:id="A02262-040-a-0480">for</w> <w lemma="fear" pos="n1" xml:id="A02262-040-a-0490" reg="fear">feare</w> <pc xml:id="A02262-040-a-0500">,</pc> </l> <l xml:id="A02262-e117700"> <w lemma="how" pos="crq-cs" xml:id="A02262-040-a-0510">How</w> <w lemma="I" pos="pns" xml:id="A02262-040-a-0520">I</w> <w lemma="a" pos="d" xml:id="A02262-040-a-0530">a</w> <w lemma="son" pos="n1" xml:id="A02262-040-a-0540">Son</w> <w lemma="by" pos="acp-p" xml:id="A02262-040-a-0550">by</w> <w lemma="such" pos="d" xml:id="A02262-040-a-0560">such</w> <w lemma="a" pos="d" xml:id="A02262-040-a-0570">a</w> <w lemma="fate" pos="n1" xml:id="A02262-040-a-0580">Fate</w> <w lemma="shall" pos="vmd" xml:id="A02262-040-a-0590">should</w> <w lemma="bear" pos="vvi" xml:id="A02262-040-a-0600" reg="bear">beare</w> <pc xml:id="A02262-040-a-0610" unit="sentence">.</pc> </l> <l xml:id="A02262-e117710"> <w lemma="I" pos="pns" xml:id="A02262-040-a-0620">I</w> <w lemma="great" pos="j-c" xml:id="A02262-040-a-0630">greater</w> <w lemma="thing" pos="n2" xml:id="A02262-040-a-0640">things</w> <w lemma="foresee" pos="vvi" xml:id="A02262-040-a-0650" reg="foresee">fore-see</w> <pc xml:id="A02262-040-a-0660">:</pc> <w lemma="my" pos="po" xml:id="A02262-040-a-0670">my</w> <w lemma="eye" pos="n2" xml:id="A02262-040-a-0680">eyes</w> <w lemma="behold" pos="vvb" xml:id="A02262-040-a-0690">behold</w> </l> <l xml:id="A02262-e117720"> <w lemma="whatever" pos="crq-r" xml:id="A02262-040-a-0700" reg="whatever">What ever</w> <w lemma="be" pos="vvz" xml:id="A02262-040-a-0710">is</w> <w lemma="by" pos="acp-p" xml:id="A02262-040-a-0720">by</w> <w lemma="destiny" pos="n1" xml:id="A02262-040-a-0730">Destiny</w> <w lemma="enrol" pos="vvn" xml:id="A02262-040-a-0740" reg="enrolled">inrold</w> <pc xml:id="A02262-040-a-0750" unit="sentence">.</pc> </l> <l n="285" xml:id="A02262-e117730"> <w lemma="with" pos="acp-p" xml:id="A02262-040-a-0760">With</w> <w lemma="troop" pos="n2" xml:id="A02262-040-a-0770">troops</w> <w lemma="of" pos="acp-p" xml:id="A02262-040-a-0780">of</w> <w lemma="pious" pos="j" xml:id="A02262-040-a-0790">pious</w> <w lemma="soul" pos="n2" xml:id="A02262-040-a-0800" reg="Souls">Soules</w> <pc xml:id="A02262-040-a-0810">,</pc> <w lemma="more" pos="av-c_d" xml:id="A02262-040-a-0820">more</w> <w lemma="great" pos="j" xml:id="A02262-040-a-0830">great</w> <w lemma="than" pos="cs" xml:id="A02262-040-a-0840" reg="than">then</w> <w lemma="they" pos="pns" xml:id="A02262-040-a-0850">they</w> <pc xml:id="A02262-040-a-0860">,</pc> </l> <l xml:id="A02262-e117740"> <w lemma="thou" pos="pns" xml:id="A02262-040-a-0870">Thou</w> <w lemma="to" pos="acp-p" xml:id="A02262-040-a-0880">to</w> <w lemma="felicity" pos="n1" xml:id="A02262-040-a-0890">felicity</w> <w lemma="shall" pos="vm2" xml:id="A02262-040-a-0900">shalt</w> <w lemma="lead" pos="vvi" xml:id="A02262-040-a-0910">lead</w> <w lemma="the" pos="d" xml:id="A02262-040-a-0920">the</w> <w lemma="way" pos="n1" xml:id="A02262-040-a-0930">way</w> <pc xml:id="A02262-040-a-0940" unit="sentence">.</pc> </l> <l xml:id="A02262-e117750"> <w lemma="a" pos="d" xml:id="A02262-040-a-0950">A</w> <w lemma="holy" pos="j" xml:id="A02262-040-a-0960">holy</w> <w lemma="people" pos="n1" xml:id="A02262-040-a-0970">People</w> <w lemma="shall" pos="vmb" xml:id="A02262-040-a-0980">shall</w> <w lemma="obey" pos="vvi" xml:id="A02262-040-a-0990">obey</w> <w lemma="thy" pos="po" xml:id="A02262-040-a-1000">thy</w> <w lemma="throne" pos="n1" xml:id="A02262-040-a-1010">Throne</w> <pc xml:id="A02262-040-a-1020">;</pc> </l> <l xml:id="A02262-e117760"> <w lemma="and" pos="cc" xml:id="A02262-040-a-1030">And</w> <w lemma="heaven" pos="n1" xml:id="A02262-040-a-1040">Heaven</w> <w lemma="itself" pos="px" xml:id="A02262-040-a-1050" reg="itself">it selfe</w> <w lemma="surrender" pos="vvi" xml:id="A02262-040-a-1060">surrender</w> <w lemma="thou" pos="pno" xml:id="A02262-040-a-1070">thee</w> <w lemma="thy" pos="po" xml:id="A02262-040-a-1080">thy</w> <w lemma="own" pos="d" xml:id="A02262-040-a-1090">own</w> <pc xml:id="A02262-040-a-1100" unit="sentence">.</pc> </l> <l xml:id="A02262-e117770"> <w lemma="subject" pos="vvn" xml:id="A02262-040-a-1110">Subjected</w> <w lemma="death" pos="n1" xml:id="A02262-040-a-1120">Death</w> <w lemma="thy" pos="po" xml:id="A02262-040-a-1130">thy</w> <w lemma="triumph" pos="n1" xml:id="A02262-040-a-1140">Triumph</w> <w lemma="now" pos="av" xml:id="A02262-040-a-1150">now</w> <w lemma="attend" pos="vvz" xml:id="A02262-040-a-1160">attends</w> <pc xml:id="A02262-040-a-1170">,</pc> </l> <l n="290" xml:id="A02262-e117780"> <w lemma="while" pos="cs" xml:id="A02262-040-a-1180">While</w> <w lemma="thou" pos="pns" xml:id="A02262-040-a-1190">thou</w> <w lemma="from" pos="acp-p" xml:id="A02262-040-a-1200">from</w> <w lemma="thy" pos="po" xml:id="A02262-040-a-1210">thy</w> <w lemma="demolish" pos="j_vn" xml:id="A02262-040-a-1220" reg="demolished">demolish'd</w> <w lemma="tomb" pos="n1" xml:id="A02262-040-a-1230" reg="Tomb">Tombe</w> <w lemma="ascend" pos="vvz" xml:id="A02262-040-a-1240">ascends</w> <pc xml:id="A02262-040-a-1250" unit="sentence">.</pc> </l> <l xml:id="A02262-e117790"> <w lemma="nor" pos="cc-x" xml:id="A02262-040-a-1260">Nor</w> <w lemma="shall" pos="vm2" xml:id="A02262-040-a-1270">shalt</w> <w lemma="thou" pos="pns" xml:id="A02262-040-a-1280">thou</w> <w lemma="long" pos="vvb" xml:id="A02262-040-a-1290">long</w> <w lemma="be" pos="vvi" xml:id="A02262-040-a-1300">be</w> <w lemma="see" pos="vvn" xml:id="A02262-040-a-1310" reg="seen">seene</w> <w lemma="by" pos="acp-p" xml:id="A02262-040-a-1320">by</w> <w lemma="mortal" pos="j" xml:id="A02262-040-a-1330" reg="mortal">mortall</w> <w lemma="eye" pos="n2" xml:id="A02262-040-a-1340" reg="eyes">eies</w> <pc xml:id="A02262-040-a-1350">,</pc> </l> <l xml:id="A02262-e117800"> <w lemma="but" pos="acp-cc" xml:id="A02262-040-a-1360">But</w> <w lemma="in" pos="acp-p" xml:id="A02262-040-a-1370">in</w> <w lemma="perfection" pos="n1" xml:id="A02262-040-a-1380">perfection</w> <w lemma="mount" pos="vvi" xml:id="A02262-040-a-1390">mount</w> <w lemma="above" pos="acp-p" xml:id="A02262-040-a-1400">above</w> <w lemma="the" pos="d" xml:id="A02262-040-a-1410">the</w> <w lemma="sky" pos="n2" xml:id="A02262-040-a-1420">Skies</w> <pc xml:id="A02262-040-a-1430">;</pc> </l> <l xml:id="A02262-e117810"> <w lemma="propitious" pos="j" xml:id="A02262-040-a-1440">Propitious</w> <w lemma="ever" pos="av" xml:id="A02262-040-a-1450">ever</w> <pc xml:id="A02262-040-a-1460">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-040-a-1470">from</w> <w lemma="that" pos="d" xml:id="A02262-040-a-1480">that</w> <w lemma="height" pos="n1" xml:id="A02262-040-a-1490" reg="height">heighth</w> <w lemma="shall" pos="vm2" xml:id="A02262-040-a-1500">shalt</w> <w lemma="give" pos="vvi" xml:id="A02262-040-a-1510">give</w> </l> <l xml:id="A02262-e117820"> <w lemma="peace" pos="n1" xml:id="A02262-040-a-1520">Peace</w> <w lemma="to" pos="acp-p" xml:id="A02262-040-a-1530">to</w> <w lemma="the" pos="d" xml:id="A02262-040-a-1540">the</w> <w lemma="world" pos="n1" xml:id="A02262-040-a-1550">World</w> <pc xml:id="A02262-040-a-1560">,</pc> <w lemma="instruct" pos="vvn" xml:id="A02262-040-a-1570">instructed</w> <w lemma="how" pos="crq-cs" xml:id="A02262-040-a-1580">how</w> <w lemma="to" pos="acp-cs" xml:id="A02262-040-a-1590">to</w> <w lemma="live" pos="vvi" xml:id="A02262-040-a-1600">live</w> <pc xml:id="A02262-040-a-1610" unit="sentence">.</pc> </l> <l n="295" xml:id="A02262-e117830"> <w lemma="a" pos="d" xml:id="A02262-040-a-1620">A</w> <w lemma="thousand" pos="crd" xml:id="A02262-040-a-1630">thousand</w> <w lemma="language" pos="n2" xml:id="A02262-040-a-1640">Languages</w> <w lemma="shall" pos="vmb" xml:id="A02262-040-a-1650">shall</w> <w lemma="thou" pos="pno" xml:id="A02262-040-a-1660">thee</w> <w lemma="adore" pos="vvi" xml:id="A02262-040-a-1670">adore</w> <pc xml:id="A02262-040-a-1680">:</pc> </l> <l xml:id="A02262-e117840"> <w lemma="thy" pos="po" xml:id="A02262-040-a-1690">Thy</w> <w lemma="empire" pos="n1" xml:id="A02262-040-a-1700">Empire</w> <w lemma="know" pos="vvb" xml:id="A02262-040-a-1710">know</w> <w lemma="no" pos="d-x" xml:id="A02262-040-a-1720">no</w> <w lemma="bound" pos="n2" xml:id="A02262-040-a-1730">bounds</w> <pc xml:id="A02262-040-a-1740" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-040-a-1750">The</w> <w lemma="far" pos="j-s" xml:id="A02262-040-a-1760">farthest</w> <w lemma="shore" pos="n1" xml:id="A02262-040-a-1770">Shore</w> </l> <l xml:id="A02262-e117850"> <w lemma="wash" pos="vvn" xml:id="A02262-040-a-1780" reg="Washed">Washt</w> <w lemma="by" pos="acp-p" xml:id="A02262-040-a-1790">by</w> <w lemma="the" pos="d" xml:id="A02262-040-a-1800">the</w> <w lemma="ocean" pos="n1" xml:id="A02262-040-a-1810">Ocean</w> <pc xml:id="A02262-040-a-1820">,</pc> <w lemma="those" pos="d" xml:id="A02262-040-a-1830">those</w> <w lemma="who" pos="crq-r" xml:id="A02262-040-a-1840">who</w> <w lemma="day" pos="n2" xml:id="A02262-040-a-1850" reg="Days">Dayes</w> <w lemma="bright" pos="j" xml:id="A02262-040-a-1860">bright</w> <w lemma="flame" pos="n1" xml:id="A02262-040-a-1870">Flame</w> </l> <l xml:id="A02262-e117860"> <w lemma="scarce" pos="av_j" xml:id="A02262-040-a-1880">Scarce</w> <w lemma="warm" pos="vvz" xml:id="A02262-040-a-1890" reg="warms">warmes</w> <pc xml:id="A02262-040-a-1900">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-040-a-1910">shall</w> <w lemma="hear" pos="vvi" xml:id="A02262-040-a-1920" reg="hear">heare</w> <w lemma="the" pos="d" xml:id="A02262-040-a-1930">the</w> <w lemma="thunder" pos="n1" xml:id="A02262-040-a-1940">thunder</w> <w lemma="of" pos="acp-p" xml:id="A02262-040-a-1950">of</w> <w lemma="thy" pos="po" xml:id="A02262-040-a-1960">thy</w> <w lemma="name" pos="n1" xml:id="A02262-040-a-1970">Name</w> <pc xml:id="A02262-040-a-1980" unit="sentence">.</pc> </l> <l xml:id="A02262-e117870"> <w lemma="licentious" pos="j" xml:id="A02262-040-a-1990">Licentious</w> <w lemma="sword" pos="n1" xml:id="A02262-040-a-2000">sword</w> <pc xml:id="A02262-040-a-2010">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-040-a-2020">nor</w> <w lemma="hostile" pos="j" xml:id="A02262-040-a-2030" reg="hostile">hostill</w> <w lemma="fury" pos="n1" xml:id="A02262-040-a-2040">Fury</w> <pc xml:id="A02262-040-a-2050">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-040-a-2060">shall</w> </l> <l n="300" xml:id="A02262-e117880"> <w lemma="prevail" pos="vvi" xml:id="A02262-040-a-2070" reg="Prevail">Prevaile</w> <w lemma="against" pos="acp-p" xml:id="A02262-040-a-2080">against</w> <w lemma="thou" pos="pno" xml:id="A02262-040-a-2090">thee</w> <pc xml:id="A02262-040-a-2100">:</pc> <w lemma="thou" pos="pns" xml:id="A02262-040-a-2110">thou</w> <pc xml:id="A02262-040-a-2120">,</pc> <w lemma="the" pos="d" xml:id="A02262-040-a-2130">the</w> <w lemma="lord" pos="n1" xml:id="A02262-040-a-2140">Lord</w> <w lemma="of" pos="acp-p" xml:id="A02262-040-a-2150">of</w> <w lemma="all" pos="d" xml:id="A02262-040-a-2160">all</w> <pc xml:id="A02262-040-a-2170" unit="sentence">.</pc> </l> <pb facs="40" n="73" xml:id="A02262-040-b"/> <l xml:id="A02262-e117890"> <w lemma="those" pos="d" xml:id="A02262-040-b-0010">Those</w> <w lemma="tyrant" pos="n2" xml:id="A02262-040-b-0020">Tyrants</w> <pc xml:id="A02262-040-b-0030">,</pc> <w lemma="who" pos="crq-ro" xml:id="A02262-040-b-0040">whom</w> <w lemma="the" pos="d" xml:id="A02262-040-b-0050">the</w> <w lemma="vanquish" pos="j_vn" xml:id="A02262-040-b-0060" reg="vanquished">vanquisht</w> <w lemma="world" pos="n2" xml:id="A02262-040-b-0070">Worlds</w> <w lemma="obey" pos="vvi" xml:id="A02262-040-b-0080" reg="obey">obay</w> <pc xml:id="A02262-040-b-0090">,</pc> </l> <l xml:id="A02262-e117900"> <w lemma="before" pos="acp-cs" xml:id="A02262-040-b-0100">Before</w> <w lemma="thy" pos="po" xml:id="A02262-040-b-0110">thy</w> <w lemma="foot" pos="n2" xml:id="A02262-040-b-0120" reg="feet">feete</w> <w lemma="shall" pos="vmb" xml:id="A02262-040-b-0130">shall</w> <w lemma="Caesar" pos="n1g-nn" xml:id="A02262-040-b-0140" reg="Caesar's">Caesars</w> <w lemma="sceptre" pos="n1" xml:id="A02262-040-b-0150" reg="Sceptre">Scepter</w> <w lemma="lie" pos="vvd" xml:id="A02262-040-b-0160">lay</w> <pc xml:id="A02262-040-b-0170" unit="sentence">.</pc> </l> <l xml:id="A02262-e117910"> <w lemma="the" pos="d" xml:id="A02262-040-b-0180">The</w> <w lemma="time" pos="n1" xml:id="A02262-040-b-0190">Time</w> <w lemma="draw" pos="vvz" xml:id="A02262-040-b-0200">draws</w> <w lemma="on" pos="acp-av" xml:id="A02262-040-b-0210">on</w> <pc xml:id="A02262-040-b-0220">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-040-b-0230">in</w> <w lemma="which" pos="crq-r" xml:id="A02262-040-b-0240">which</w> <w lemma="itself" pos="px" xml:id="A02262-040-b-0250" reg="itself">it selfe</w> <w lemma="must" pos="vmb" xml:id="A02262-040-b-0260">must</w> <w lemma="end" pos="vvi" xml:id="A02262-040-b-0270">end</w> <pc xml:id="A02262-040-b-0280">,</pc> </l> <l xml:id="A02262-e117920"> <w lemma="when" pos="crq-cs" xml:id="A02262-040-b-0290">When</w> <w lemma="thou" pos="pns" xml:id="A02262-040-b-0300">thou</w> <w lemma="shall" pos="vm2" xml:id="A02262-040-b-0310">shalt</w> <w lemma="in" pos="acp-p" xml:id="A02262-040-b-0320">in</w> <w lemma="a" pos="d" xml:id="A02262-040-b-0330">a</w> <w lemma="throne" pos="n1" xml:id="A02262-040-b-0340">Throne</w> <w lemma="of" pos="acp-p" xml:id="A02262-040-b-0350">of</w> <w lemma="cloud" pos="n2" xml:id="A02262-040-b-0360">Clouds</w> <w lemma="descend" pos="vvb" xml:id="A02262-040-b-0370">descend</w> </l> <l n="305" xml:id="A02262-e117930"> <w lemma="to" pos="acp-cs" xml:id="A02262-040-b-0380">To</w> <w lemma="judge" pos="vvi" xml:id="A02262-040-b-0390">judge</w> <w lemma="the" pos="d" xml:id="A02262-040-b-0400">the</w> <w lemma="earth" pos="n1" xml:id="A02262-040-b-0410">Earth</w> <pc xml:id="A02262-040-b-0420" unit="sentence">.</pc> <w lemma="in" pos="acp-p" xml:id="A02262-040-b-0430">In</w> <w lemma="that" pos="cs" xml:id="A02262-040-b-0440">that</w> <w lemma="reform" pos="j_vn" xml:id="A02262-040-b-0450" reg="reform">reformed</w> <w lemma="world" pos="n1" xml:id="A02262-040-b-0460">World</w> <pc xml:id="A02262-040-b-0470">,</pc> </l> <l xml:id="A02262-e117940"> <w lemma="those" pos="d" xml:id="A02262-040-b-0480">Those</w> <w lemma="by" pos="acp-p" xml:id="A02262-040-b-0490">by</w> <w lemma="their" pos="po" xml:id="A02262-040-b-0500">their</w> <w lemma="sin" pos="n2" xml:id="A02262-040-b-0510">sins</w> <w lemma="infect" pos="vvn" xml:id="A02262-040-b-0520">infected</w> <pc xml:id="A02262-040-b-0530">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-040-b-0540">shall</w> <w lemma="be" pos="vvi" xml:id="A02262-040-b-0550">be</w> <w lemma="hurl" pos="vvn" xml:id="A02262-040-b-0560" reg="hurled">hurl'd</w> </l> <l xml:id="A02262-e117950"> <w lemma="down" pos="acp-av" xml:id="A02262-040-b-0570" reg="Down">Downe</w> <w lemma="under" pos="acp-p" xml:id="A02262-040-b-0580">under</w> <w lemma="one" pos="crd" xml:id="A02262-040-b-0590">one</w> <w lemma="perpetual" pos="j" xml:id="A02262-040-b-0600" reg="perpetual">perpetuall</w> <w lemma="night" pos="n1" xml:id="A02262-040-b-0610">Night</w> <pc xml:id="A02262-040-b-0620">;</pc> <w lemma="while" pos="cs" xml:id="A02262-040-b-0630">while</w> <w lemma="they" pos="pns" xml:id="A02262-040-b-0640">they</w> </l> <l xml:id="A02262-e117960"> <w lemma="who" pos="crq-r" xml:id="A02262-040-b-0650">Whom</w> <w lemma="thou" pos="pns" xml:id="A02262-040-b-0660">thou</w> <w lemma="have" pos="vv2" xml:id="A02262-040-b-0670">hast</w> <w lemma="cleanse" pos="vvn" xml:id="A02262-040-b-0680" reg="cleansed">cleans'd</w> <pc xml:id="A02262-040-b-0690">,</pc> <w lemma="enjoy" pos="vvb" xml:id="A02262-040-b-0700" reg="enjoy">injoy</w> <w lemma="perpetual" pos="j" xml:id="A02262-040-b-0710" reg="perpetual">perpetuall</w> <w lemma="day" pos="n1" xml:id="A02262-040-b-0720">Day</w> <pc xml:id="A02262-040-b-0730" unit="sentence">.</pc> </l> </sp> </div> <trailer xml:id="A02262-e117970"> <w lemma="the" pos="d" xml:id="A02262-040-b-0740">The</w> <w lemma="end" pos="n1" xml:id="A02262-040-b-0750">END</w> <pc xml:id="A02262-040-b-0760" unit="sentence"/> </trailer> </div> <div type="notes" xml:id="A02262-e117980"> <pb facs="41" xml:id="A02262-041-a"/> <p xml:id="A02262-e117990"> <w lemma="the" pos="d" xml:id="A02262-041-a-0010">THe</w> <w lemma="tragedy" pos="n1" xml:id="A02262-041-a-0020" reg="Tragedy">Tragedie</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-a-0030">of</w> <w lemma="Christ" pos="n1g-nn" xml:id="A02262-041-a-0040">CHRIST'S</w> <w lemma="passion" pos="n1" xml:id="A02262-041-a-0050">PASSION</w> <w lemma="be" pos="vvd" xml:id="A02262-041-a-0060">was</w> <w lemma="first" pos="ord" xml:id="A02262-041-a-0070">first</w> <w lemma="write" pos="vvn" xml:id="A02262-041-a-0080">written</w> <w lemma="in" pos="acp-p" xml:id="A02262-041-a-0090">in</w> <w lemma="greek" pos="j-nn" xml:id="A02262-041-a-0100">Greek</w> <w lemma="by" pos="acp-p" xml:id="A02262-041-a-0110">by</w> <w lemma="Apollinarius" pos="n1-nn" xml:id="A02262-041-a-0120" rendition="#hi">Apollinarius</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-a-0130">of</w> <w lemma="Laodicea" pos="n1-nn" xml:id="A02262-041-a-0140" rendition="#hi">Laodicea</w> <pc xml:id="A02262-041-a-0160" rendition="#hi">,</pc> <w lemma="bishop" pos="n1" xml:id="A02262-041-a-0170">Bishop</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-a-0180">of</w> <w lemma="Hieropolis" pos="n1-nn" xml:id="A02262-041-a-0190" rendition="#hi">Hieropolis</w> <pc xml:id="A02262-041-a-0200" rendition="#hi">:</pc> <w lemma="and" pos="cc" xml:id="A02262-041-a-0210">and</w> <w lemma="after" pos="acp-p" xml:id="A02262-041-a-0220">after</w> <w lemma="he" pos="pno" xml:id="A02262-041-a-0230">him</w> <w lemma="by" pos="acp-p" xml:id="A02262-041-a-0240">by</w> <w lemma="Gregory" pos="n1-nn" xml:id="A02262-041-a-0250" rendition="#hi">Gregory</w> <w lemma="Nazianzen" pos="n1-nn" xml:id="A02262-041-a-0260" rendition="#hi">Nazianzen</w> <pc xml:id="A02262-041-a-0270" rendition="#hi">;</pc> <w lemma="though" pos="cs" xml:id="A02262-041-a-0280">though</w> <w lemma="this" pos="d" xml:id="A02262-041-a-0290">this</w> <pc xml:id="A02262-041-a-0300">,</pc> <w lemma="now" pos="av" xml:id="A02262-041-a-0310">now</w> <w lemma="extant" pos="j" xml:id="A02262-041-a-0320">extant</w> <w lemma="in" pos="acp-p" xml:id="A02262-041-a-0330">in</w> <w lemma="his" pos="po" xml:id="A02262-041-a-0340">his</w> <w lemma="work" pos="n2" xml:id="A02262-041-a-0350">Works</w> <pc xml:id="A02262-041-a-0360">,</pc> <w lemma="be" pos="vvz" xml:id="A02262-041-a-0370">is</w> <w lemma="by" pos="acp-p" xml:id="A02262-041-a-0380">by</w> <w lemma="some" pos="d" xml:id="A02262-041-a-0390">some</w> <w lemma="ascribe" pos="vvn" xml:id="A02262-041-a-0400">ascribed</w> <w lemma="to" pos="acp-p" xml:id="A02262-041-a-0410">to</w> <w lemma="the" pos="d" xml:id="A02262-041-a-0420">the</w> <w lemma="former" pos="j" xml:id="A02262-041-a-0430">former</w> <pc xml:id="A02262-041-a-0440">:</pc> <w lemma="by" pos="acp-p" xml:id="A02262-041-a-0450">by</w> <w lemma="other" pos="pi2_d" xml:id="A02262-041-a-0460">others</w> <w lemma="account" pos="vvn" xml:id="A02262-041-a-0470">accounted</w> <w lemma="supposition" pos="n2" xml:id="A02262-041-a-0480">suppositions</w> <pc xml:id="A02262-041-a-0490">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-041-a-0500">as</w> <w lemma="not" pos="xx" xml:id="A02262-041-a-0510">not</w> <w lemma="agree" pos="vvg" xml:id="A02262-041-a-0520">agreeing</w> <w lemma="with" pos="acp-p" xml:id="A02262-041-a-0530">with</w> <w lemma="his" pos="po" xml:id="A02262-041-a-0540">his</w> <w lemma="strain" pos="n1" xml:id="A02262-041-a-0550">Strain</w> <w lemma="in" pos="acp-p" xml:id="A02262-041-a-0560">in</w> <w lemma="the" pos="d" xml:id="A02262-041-a-0570">the</w> <w lemma="rest" pos="n1" xml:id="A02262-041-a-0580">rest</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-a-0590">of</w> <w lemma="his" pos="po" xml:id="A02262-041-a-0600">his</w> <w lemma="poem" pos="n2" xml:id="A02262-041-a-0610">Poems</w> <pc xml:id="A02262-041-a-0620">;</pc> <w lemma="which" pos="crq-r" xml:id="A02262-041-a-0630">which</w> <w lemma="may" pos="vmd" xml:id="A02262-041-a-0640">might</w> <w lemma="alter" pos="vvi" xml:id="A02262-041-a-0650">alter</w> <w lemma="in" pos="acp-p" xml:id="A02262-041-a-0660">in</w> <w lemma="that" pos="d" xml:id="A02262-041-a-0670">that</w> <w lemma="particular" pos="j" xml:id="A02262-041-a-0680">particular</w> <w lemma="upon" pos="acp-p" xml:id="A02262-041-a-0690">upon</w> <w lemma="his" pos="po" xml:id="A02262-041-a-0700">his</w> <w lemma="imitation" pos="n1" xml:id="A02262-041-a-0710">imitation</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-a-0720">of</w> <w lemma="Euripides" pos="n1-nn" xml:id="A02262-041-a-0730" rendition="#hi">Euripides</w> <pc xml:id="A02262-041-a-0740" unit="sentence" rendition="#hi">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-041-a-0750">But</w> <w lemma="Hugo" pos="n1-nn" xml:id="A02262-041-a-0760" rendition="#hi">Hugo</w> <w lemma="Grotius" pos="n1-nn" xml:id="A02262-041-a-0770" rendition="#hi">Grotius</w> <pc xml:id="A02262-041-a-0780" rendition="#hi">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-041-a-0790">of</w> <w lemma="late" pos="av_j" xml:id="A02262-041-a-0800">late</w> <w lemma="have" pos="vvz" xml:id="A02262-041-a-0810">hath</w> <w lemma="transcend" pos="vvn" xml:id="A02262-041-a-0820">transcended</w> <w lemma="all" pos="d" xml:id="A02262-041-a-0830">all</w> <w lemma="on" pos="acp-p" xml:id="A02262-041-a-0840">on</w> <w lemma="this" pos="d" xml:id="A02262-041-a-0850">this</w> <w lemma="argument" pos="n1" xml:id="A02262-041-a-0860">Argument</w> <pc xml:id="A02262-041-a-0870">:</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-041-a-0880">whose</w> <w lemma="step" pos="n2" xml:id="A02262-041-a-0890">steps</w> <w lemma="afar-off" pos="av" xml:id="A02262-041-a-0900">afar-off</w> <w lemma="I" pos="pns" xml:id="A02262-041-a-0910">I</w> <w lemma="follow" pos="vvb" xml:id="A02262-041-a-0920">follow</w> <pc xml:id="A02262-041-a-0930" unit="sentence">.</pc> </p> <div n="1" type="act" xml:id="A02262-e118000"> <pb facs="41" n="75" xml:id="A02262-041-b"/> <head> <w lemma="annotation" pos="n2" xml:id="A02262-041-b-0010">ANNOTATIONS</w> <w lemma="upon" pos="acp-p" xml:id="A02262-041-b-0020" reg="UPON">VPON</w> <w lemma="the" pos="d" xml:id="A02262-041-b-0030">THE</w> <w lemma="first" pos="ord" xml:id="A02262-041-b-0040">FIRST</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-041-b-0050">ACT.</w> <pc xml:id="A02262-041-b-0060" unit="sentence"/> </head> <p xml:id="A02262-e118010"> <w lemma="verse" pos="n1" xml:id="A02262-041-b-0070">VErse</w> <w lemma="23." pos="crd" xml:id="A02262-041-b-0080">23.</w> <pc xml:id="A02262-041-b-0090" unit="sentence"/> <w lemma="ephratian" pos="j-nn" xml:id="A02262-041-b-0100">Ephratian</w> <w lemma="dame" pos="n2" xml:id="A02262-041-b-0110">Dames</w> <pc xml:id="A02262-041-b-0120">]</pc> <w lemma="of" pos="acp-p" xml:id="A02262-041-b-0130">Of</w> <w lemma="Ephrata" pos="n1-nn" xml:id="A02262-041-b-0140" rendition="#hi">Ephrata</w> <pc xml:id="A02262-041-b-0150" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-041-b-0160">the</w> <w lemma="same" pos="d" xml:id="A02262-041-b-0170">same</w> <w lemma="with" pos="acp-p" xml:id="A02262-041-b-0180">with</w> <w lemma="Bethlehem" pos="n1-nn" xml:id="A02262-041-b-0190" rendition="#hi">Bethlehem</w> <pc xml:id="A02262-041-b-0200" rendition="#hi">.</pc> </p> <p xml:id="A02262-e118020"> <w lemma="Ver." pos="n-ab" xml:id="A02262-041-b-0210">Ver.</w> <pc xml:id="A02262-041-b-0220" unit="sentence"/> <w lemma="33." pos="crd" xml:id="A02262-041-b-0230">33.</w> <pc xml:id="A02262-041-b-0240" unit="sentence"/> <w lemma="Magi" pos="n1-nn" xml:id="A02262-041-b-0250">Magi</w> <pc xml:id="A02262-041-b-0260">]</pc> <w lemma="tradition" pos="n1" xml:id="A02262-041-b-0270">Tradition</w> <w lemma="will" pos="vmb" xml:id="A02262-041-b-0280">will</w> <w lemma="have" pos="vvi" xml:id="A02262-041-b-0290">have</w> <w lemma="they" pos="pno" xml:id="A02262-041-b-0300">them</w> <w lemma="three" pos="crd" xml:id="A02262-041-b-0310">three</w> <pc xml:id="A02262-041-b-0320">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-041-b-0330">of</w> <w lemma="several" pos="j" xml:id="A02262-041-b-0340" reg="several">severall</w> <w lemma="nation" pos="n2" xml:id="A02262-041-b-0350">Nations</w> <pc xml:id="A02262-041-b-0360">,</pc> <w lemma="and" pos="cc" xml:id="A02262-041-b-0370">and</w> <w lemma="honour" pos="vvi" xml:id="A02262-041-b-0380">honour</w> <w lemma="they" pos="pno" xml:id="A02262-041-b-0390">them</w> <w lemma="with" pos="acp-p" xml:id="A02262-041-b-0400">with</w> <w lemma="crown" pos="n2" xml:id="A02262-041-b-0410" reg="crowns">crownes</w> <pc xml:id="A02262-041-b-0420" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-041-b-0430">But</w> <w lemma="the" pos="d" xml:id="A02262-041-b-0440">the</w> <w lemma="word" pos="n1" xml:id="A02262-041-b-0450">word</w> <w lemma="deliver" pos="vvz" xml:id="A02262-041-b-0460">delivers</w> <w lemma="they" pos="pno" xml:id="A02262-041-b-0470">them</w> <w lemma="for" pos="acp-p" xml:id="A02262-041-b-0480">for</w> <w lemma="Persian" pos="n2-nn_j" xml:id="A02262-041-b-0490" rendition="#hi">Persians</w> <pc xml:id="A02262-041-b-0500" rendition="#hi">,</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-041-b-0510">for</w> <w lemma="so" pos="av" xml:id="A02262-041-b-0520">so</w> <w lemma="they" pos="pns" xml:id="A02262-041-b-0530">they</w> <w lemma="call" pos="vvd" xml:id="A02262-041-b-0540">called</w> <w lemma="their" pos="po" xml:id="A02262-041-b-0550">their</w> <w lemma="philosopher" pos="n2" xml:id="A02262-041-b-0560">Philosophers</w> <pc xml:id="A02262-041-b-0570">;</pc> <w lemma="such" pos="d" xml:id="A02262-041-b-0580">such</w> <w lemma="as" pos="acp-cs" xml:id="A02262-041-b-0590">as</w> <w lemma="be" pos="vvd" xml:id="A02262-041-b-0600">were</w> <w lemma="skilful" pos="j" xml:id="A02262-041-b-0610" reg="skilful">skilfull</w> <w lemma="in" pos="acp-p" xml:id="A02262-041-b-0620">in</w> <w lemma="the" pos="d" xml:id="A02262-041-b-0630">the</w> <w lemma="celestial" pos="j" xml:id="A02262-041-b-0640" reg="Celestial">Coelestiall</w> <w lemma="motion" pos="n2" xml:id="A02262-041-b-0650">Motions</w> <pc xml:id="A02262-041-b-0660">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-041-b-0670">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-041-b-0680">whence</w> <w lemma="they" pos="pns" xml:id="A02262-041-b-0690">they</w> <w lemma="draw" pos="vvd" xml:id="A02262-041-b-0700">drew</w> <w lemma="their" pos="po" xml:id="A02262-041-b-0710">their</w> <w lemma="prediction" pos="n2" xml:id="A02262-041-b-0720">predictions</w> <pc xml:id="A02262-041-b-0730">:</pc> <w lemma="and" pos="cc" xml:id="A02262-041-b-0740">and</w> <w lemma="with" pos="acp-p" xml:id="A02262-041-b-0750">with</w> <w lemma="who" pos="crq-ro" xml:id="A02262-041-b-0760">whom</w> <w lemma="their" pos="po" xml:id="A02262-041-b-0770">their</w> <w lemma="prince" pos="n2" xml:id="A02262-041-b-0780">Princes</w> <w lemma="consult" pos="vvd" xml:id="A02262-041-b-0790">consulted</w> <w lemma="in" pos="acp-p" xml:id="A02262-041-b-0800">in</w> <w lemma="all" pos="d" xml:id="A02262-041-b-0810">all</w> <w lemma="matter" pos="n2" xml:id="A02262-041-b-0820">matters</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-b-0830">of</w> <w lemma="moment" pos="n1" xml:id="A02262-041-b-0840">moment</w> <pc xml:id="A02262-041-b-0850" unit="sentence">.</pc> <w lemma="some" pos="d" xml:id="A02262-041-b-0860">Some</w> <w lemma="write" pos="vvb" xml:id="A02262-041-b-0870">write</w> <w lemma="that" pos="cs" xml:id="A02262-041-b-0880">that</w> <w lemma="they" pos="pns" xml:id="A02262-041-b-0890">they</w> <w lemma="be" pos="vvd" xml:id="A02262-041-b-0900">were</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-b-0910">of</w> <w lemma="the" pos="d" xml:id="A02262-041-b-0920">the</w> <w lemma="posterity" pos="n1" xml:id="A02262-041-b-0930" reg="posterity">posteritie</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-b-0940">of</w> <w lemma="Balaam" pos="n1-nn" xml:id="A02262-041-b-0950" rendition="#hi">Balaam</w> <pc xml:id="A02262-041-b-0960" rendition="#hi">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-041-b-0970">by</w> <w lemma="his" pos="po" xml:id="A02262-041-b-0980">his</w> <w lemma="prophecy" pos="n2" xml:id="A02262-041-b-0990" reg="prophecies">Prophesies</w> <w lemma="inform" pos="vvn" xml:id="A02262-041-b-1000">informed</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-b-1010">of</w> <w lemma="the" pos="d" xml:id="A02262-041-b-1020">the</w> <w lemma="birth" pos="n1" xml:id="A02262-041-b-1030">birth</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-b-1040">of</w> <w lemma="Christ" pos="n1-nn" xml:id="A02262-041-b-1050">Christ</w> <pc xml:id="A02262-041-b-1060">,</pc> <w lemma="and" pos="cc" xml:id="A02262-041-b-1070">and</w> <w lemma="apparition" pos="n1" xml:id="A02262-041-b-1080">apparition</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-b-1090">of</w> <w lemma="that" pos="d" xml:id="A02262-041-b-1100">that</w> <w lemma="narrative" pos="j" xml:id="A02262-041-b-1110">narrative</w> <w lemma="star" pos="n1" xml:id="A02262-041-b-1120" reg="Star">Starre</w> <pc xml:id="A02262-041-b-1130">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-041-b-1140">but</w> <w lemma="more" pos="d-c" xml:id="A02262-041-b-1150">more</w> <w lemma="consonant" pos="n1" xml:id="A02262-041-b-1160">consonant</w> <w lemma="to" pos="acp-p" xml:id="A02262-041-b-1170">to</w> <w lemma="the" pos="d" xml:id="A02262-041-b-1180">the</w> <w lemma="truth" pos="n1" xml:id="A02262-041-b-1190">Truth</w> <pc xml:id="A02262-041-b-1200">,</pc> <w lemma="that" pos="cs" xml:id="A02262-041-b-1210">that</w> <w lemma="they" pos="pns" xml:id="A02262-041-b-1220">they</w> <w lemma="receive" pos="vvd" xml:id="A02262-041-b-1230">received</w> <w lemma="it" pos="pn" xml:id="A02262-041-b-1240">it</w> <w lemma="from" pos="acp-p" xml:id="A02262-041-b-1250">from</w> <w lemma="divine" pos="j" xml:id="A02262-041-b-1260">divine</w> <w lemma="inspiration" pos="n1" xml:id="A02262-041-b-1270">inspiration</w> <pc xml:id="A02262-041-b-1280">.</pc> </p> <p xml:id="A02262-e118030"> <w lemma="Ver." pos="n-ab" xml:id="A02262-041-b-1290">Ver.</w> <pc xml:id="A02262-041-b-1300" unit="sentence"/> <w lemma="34." pos="crd" xml:id="A02262-041-b-1310">34.</w> <pc xml:id="A02262-041-b-1320" unit="sentence"/> <w lemma="my" pos="po" xml:id="A02262-041-b-1330">My</w> <w lemma="star" pos="n1" xml:id="A02262-041-b-1340" reg="Star">Starre</w> <pc xml:id="A02262-041-b-1350">]</pc> <w lemma="none" pos="pi-x" xml:id="A02262-041-b-1360">None</w> <w lemma="of" pos="acp-p" xml:id="A02262-041-b-1370">of</w> <w lemma="those" pos="d" xml:id="A02262-041-b-1380">those</w> <w lemma="which" pos="crq-r" xml:id="A02262-041-b-1390">which</w> <w lemma="adorn" pos="vvd" xml:id="A02262-041-b-1400" reg="adorn">adorne</w> <w lemma="the" pos="d" xml:id="A02262-041-b-1410">the</w> <w lemma="firmament" pos="n1" xml:id="A02262-041-b-1420">Firmament</w> <pc xml:id="A02262-041-b-1430">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-041-b-1440">nor</w> <w lemma="comet" pos="n1" xml:id="A02262-041-b-1450">Comet</w> <pc xml:id="A02262-041-b-1460">,</pc> <w lemma="proceed" pos="vvg" xml:id="A02262-041-b-1470">proceeding</w> <w lemma="from" pos="acp-p" xml:id="A02262-041-b-1480">from</w> <w lemma="condense" pos="j_vn" xml:id="A02262-041-b-1490">condensed</w> <w lemma="vapour" pos="n2" xml:id="A02262-041-b-1500" reg="Vapours">Vapors</w> <w lemma="inflame" pos="vvn" xml:id="A02262-041-b-1510">inflamed</w> <w lemma="in" pos="acp-p" xml:id="A02262-041-b-1520">in</w> <w lemma="the" pos="d" xml:id="A02262-041-b-1530">the</w> <w lemma="air" pos="n1" xml:id="A02262-041-b-1540" reg="Air">Aire</w> <pc xml:id="A02262-041-b-1550">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-041-b-1560">but</w> <w lemma="above" pos="acp-p" xml:id="A02262-041-b-1570">above</w> <w lemma="nature" pos="n1" xml:id="A02262-041-b-1580">Nature</w> <pc xml:id="A02262-041-b-1590">,</pc> <w lemma="and" pos="cc" xml:id="A02262-041-b-1600">and</w> <w lemma="mere" pos="av_j" xml:id="A02262-041-b-1610" reg="merely">meerely</w> <w lemma="miraculous" pos="j" xml:id="A02262-041-b-1620">miraculous</w> <pc xml:id="A02262-041-b-1630">:</pc> <w lemma="which" pos="crq-r" xml:id="A02262-041-b-1640">which</w> <pc xml:id="A02262-041-b-1650">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-041-b-1660">as</w> <w lemma="they" pos="pns" xml:id="A02262-041-b-1670">they</w> <w lemma="write" pos="vvb" xml:id="A02262-041-b-1680">write</w> <pc xml:id="A02262-041-b-1690">,</pc> <w lemma="not" pos="xx" xml:id="A02262-041-b-1700">not</w> <w lemma="only" pos="av_j" xml:id="A02262-041-b-1710" reg="only">onely</w> <w lemma="illuminate" pos="vvn" xml:id="A02262-041-b-1720">illuminated</w> <w lemma="the" pos="d" xml:id="A02262-041-b-1730">the</w> <w lemma="eye" pos="n1" xml:id="A02262-041-b-1740">eye</w> <pc xml:id="A02262-041-b-1750">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-041-b-1760">but</w> <w lemma="the" pos="d" xml:id="A02262-041-b-1770">the</w> <w lemma="understanding" pos="n1" xml:id="A02262-041-b-1780">understanding</w> <pc xml:id="A02262-041-b-1790">;</pc> <w lemma="excite" pos="vvd" xml:id="A02262-041-b-1800">excited</w> <w lemma="thereby" pos="av" xml:id="A02262-041-b-1810">thereby</w> <w lemma="to" pos="acp-p" xml:id="A02262-041-b-1820">to</w> <w lemma="that" pos="cs" xml:id="A02262-041-b-1830">that</w> <w lemma="heavenly" pos="j" xml:id="A02262-041-b-1840">heavenly</w> <w lemma="inquisition" pos="n1" xml:id="A02262-041-b-1850">inquisition</w> <pc xml:id="A02262-041-b-1860" unit="sentence">.</pc> <w lemma="some" pos="d" xml:id="A02262-041-b-1870">Some</w> <w lemma="will" pos="vmb" xml:id="A02262-041-b-1880">will</w> <w lemma="have" pos="vvi" xml:id="A02262-041-b-1890">have</w> <w lemma="it" pos="pn" xml:id="A02262-041-b-1900">it</w> <w lemma="a" pos="d" xml:id="A02262-041-b-1910">an</w> <w lemma="angel" pos="n1" xml:id="A02262-041-b-1920">Angel</w> <w lemma="in" pos="acp-p" xml:id="A02262-041-b-1930">in</w> <w lemma="that" pos="d" xml:id="A02262-041-b-1940">that</w> <w lemma="form" pos="n1" xml:id="A02262-041-b-1950" reg="form">forme</w> <pc xml:id="A02262-041-b-1960" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-041-b-1970">The</w> <w lemma="excellency" pos="n1" xml:id="A02262-041-b-1980" reg="excellency">excellencie</w> <w lemma="whereof" pos="crq-cs" xml:id="A02262-041-b-1990">whereof</w> <w lemma="be" pos="vvz" xml:id="A02262-041-b-2000">is</w> <w lemma="thus" pos="av" xml:id="A02262-041-b-2010">thus</w> <w lemma="describe" pos="vvn" xml:id="A02262-041-b-2020">described</w> <w lemma="by" pos="acp-p" xml:id="A02262-041-b-2030">by</w> <w lemma="Prudentius" pos="n1-nn" xml:id="A02262-041-b-2040" rendition="#hi">Prudentius</w> <pc xml:id="A02262-041-b-2050" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="A02262-e118040"> <pb facs="42" n="76" xml:id="A02262-042-a"/> <l xml:id="A02262-e118050"> <w lemma="This" pos="d" xml:id="A02262-042-a-0010">This</w> <pc xml:id="A02262-042-a-0020">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-042-a-0030">which</w> <w lemma="in" pos="acp-p" xml:id="A02262-042-a-0040">in</w> <w lemma="beam" pos="n2" xml:id="A02262-042-a-0050" reg="Beams">Beames</w> <w lemma="and" pos="cc" xml:id="A02262-042-a-0060">and</w> <w lemma="beauty" pos="n1" xml:id="A02262-042-a-0070">Beauty</w> <w lemma="far" pos="av_j" xml:id="A02262-042-a-0080">far</w> </l> <l xml:id="A02262-e118060"> <w lemma="excel" pos="vvd" xml:id="A02262-042-a-0090" reg="Excelled">Exceld</w> <w lemma="the" pos="d" xml:id="A02262-042-a-0100">the</w> <w lemma="sun" pos="n1g" xml:id="A02262-042-a-0110" reg="sun's">Sunnes</w> <w lemma="flame-bearing" pos="j" xml:id="A02262-042-a-0120">flame-bearing</w> <w lemma="car" pos="n1" xml:id="A02262-042-a-0130">Car</w> <pc xml:id="A02262-042-a-0140">,</pc> </l> <l xml:id="A02262-e118070"> <w lemma="show" pos="vvd" xml:id="A02262-042-a-0150" reg="Showed">Shew'd</w> <w lemma="God" pos="n1g-nn" xml:id="A02262-042-a-0160" reg="God's">Gods</w> <w lemma="descent" pos="n1" xml:id="A02262-042-a-0170">descent</w> <w lemma="from" pos="acp-p" xml:id="A02262-042-a-0180">from</w> <w lemma="heaven" pos="n1" xml:id="A02262-042-a-0190">Heaven</w> <w lemma="to" pos="acp-p" xml:id="A02262-042-a-0200">to</w> <w lemma="earth" pos="n1" xml:id="A02262-042-a-0210">Earth</w> <pc xml:id="A02262-042-a-0220">,</pc> </l> <l xml:id="A02262-e118080"> <w lemma="accept" pos="n1_vg" xml:id="A02262-042-a-0230">Accepting</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-a-0240">of</w> <w lemma="a" pos="d" xml:id="A02262-042-a-0250">a</w> <w lemma="humane" pos="j" xml:id="A02262-042-a-0260" reg="human">humane</w> <w lemma="birth" pos="n1" xml:id="A02262-042-a-0270">Birth</w> <pc xml:id="A02262-042-a-0280" unit="sentence">.</pc> </l> <l xml:id="A02262-e118090"> <w lemma="no" pos="d-x" xml:id="A02262-042-a-0290">No</w> <w lemma="servant" pos="n1" xml:id="A02262-042-a-0300">servant</w> <w lemma="to" pos="acp-p" xml:id="A02262-042-a-0310">to</w> <w lemma="the" pos="d" xml:id="A02262-042-a-0320">the</w> <w lemma="humorous" pos="j" xml:id="A02262-042-a-0330" reg="humorous">humerous</w> <w lemma="night" pos="n1" xml:id="A02262-042-a-0340">Night</w> <pc xml:id="A02262-042-a-0350">,</pc> </l> <l xml:id="A02262-e118100"> <w lemma="nor" pos="cc-x" xml:id="A02262-042-a-0360">Nor</w> <w lemma="follow" pos="vvg" xml:id="A02262-042-a-0370">following</w> <w lemma="Phoebe" pos="n1g-nn" xml:id="A02262-042-a-0380">Phoebe's</w> <w lemma="change" pos="vvg" xml:id="A02262-042-a-0390">changing</w> <w lemma="light" pos="n1" xml:id="A02262-042-a-0400">Light</w> <pc xml:id="A02262-042-a-0410">;</pc> </l> <l xml:id="A02262-e118110"> <w lemma="but" pos="acp-cc" xml:id="A02262-042-a-0420">But</w> <w lemma="do" pos="vvd2" xml:id="A02262-042-a-0430">didst</w> <w lemma="thy" pos="po" xml:id="A02262-042-a-0440">thy</w> <w lemma="single" pos="j" xml:id="A02262-042-a-0450">single</w> <w lemma="lamp" pos="n1" xml:id="A02262-042-a-0460">Lamp</w> <w lemma="display" pos="vvi" xml:id="A02262-042-a-0470">display</w> </l> <l xml:id="A02262-e118120"> <w lemma="to" pos="acp-cs" xml:id="A02262-042-a-0480">To</w> <w lemma="guide" pos="vvi" xml:id="A02262-042-a-0490">guide</w> <w lemma="the" pos="d" xml:id="A02262-042-a-0500">the</w> <w lemma="motion" pos="n1" xml:id="A02262-042-a-0510">Motion</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-a-0520">of</w> <w lemma="the" pos="d" xml:id="A02262-042-a-0530">the</w> <w lemma="day" pos="n1" xml:id="A02262-042-a-0540">Day</w> <pc xml:id="A02262-042-a-0550" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e118130"> <w lemma="he" pos="pno" xml:id="A02262-042-a-0560" reg="Him">Hym</w> <w lemma="Epiphaniae" pos="fw-la" xml:id="A02262-042-a-0570">Epiphaniae</w> <pc xml:id="A02262-042-a-0580" unit="sentence">.</pc> </bibl> <p xml:id="A02262-e118140"> <w lemma="it" pos="pn" xml:id="A02262-042-a-0590">It</w> <w lemma="be" pos="vvz" xml:id="A02262-042-a-0600">is</w> <w lemma="probable" pos="j" xml:id="A02262-042-a-0610">probable</w> <w lemma="that" pos="cs" xml:id="A02262-042-a-0620">that</w> <w lemma="this" pos="d" xml:id="A02262-042-a-0630">this</w> <w lemma="star" pos="n1" xml:id="A02262-042-a-0640" reg="Star">Starre</w> <w lemma="continue" pos="vvd" xml:id="A02262-042-a-0650">continued</w> <w lemma="not" pos="xx" xml:id="A02262-042-a-0660">not</w> <w lemma="above" pos="acp-p" xml:id="A02262-042-a-0670">above</w> <w lemma="thirteen" pos="crd" xml:id="A02262-042-a-0680" reg="thirteen">thirteene</w> <w lemma="day" pos="n2" xml:id="A02262-042-a-0690" reg="days">dayes</w> <pc xml:id="A02262-042-a-0700">,</pc> <w lemma="if" pos="cs" xml:id="A02262-042-a-0710">if</w> <w lemma="we" pos="pns" xml:id="A02262-042-a-0720">we</w> <w lemma="may" pos="vmb" xml:id="A02262-042-a-0730">may</w> <w lemma="believe" pos="vvi" xml:id="A02262-042-a-0740" reg="believe">beleeve</w> <w lemma="that" pos="d" xml:id="A02262-042-a-0750">that</w> <w lemma="tradition" pos="n1" xml:id="A02262-042-a-0760">Tradition</w> <pc xml:id="A02262-042-a-0770">,</pc> <w lemma="how" pos="crq-cs" xml:id="A02262-042-a-0780">How</w> <w lemma="the" pos="d" xml:id="A02262-042-a-0790">the</w> <w lemma="magi" pos="n2" xml:id="A02262-042-a-0800">Magi</w> <w lemma="be" pos="vvd" xml:id="A02262-042-a-0810">were</w> <w lemma="so" pos="av" xml:id="A02262-042-a-0820">so</w> <w lemma="long" pos="av_j" xml:id="A02262-042-a-0830">long</w> <w lemma="in" pos="acp-p" xml:id="A02262-042-a-0840">in</w> <w lemma="travel" pos="vvg" xml:id="A02262-042-a-0850">travelling</w> <w lemma="from" pos="acp-p" xml:id="A02262-042-a-0860">from</w> <w lemma="their" pos="po" xml:id="A02262-042-a-0870">their</w> <w lemma="country" pos="n1" xml:id="A02262-042-a-0880" reg="Country">Countrey</w> <w lemma="unto" pos="acp-p" xml:id="A02262-042-a-0890">unto</w> <w lemma="Bethlehem" pos="n1-nn" xml:id="A02262-042-a-0900" rendition="#hi">Bethlehem</w> <pc xml:id="A02262-042-a-0910" rendition="#hi">.</pc> </p> <p xml:id="A02262-e118150"> <w lemma="Ver." pos="n-ab" xml:id="A02262-042-a-0920">Ver.</w> <pc xml:id="A02262-042-a-0930" unit="sentence"/> <w lemma="34." pos="crd" xml:id="A02262-042-a-0940">34.</w> <pc xml:id="A02262-042-a-0950" unit="sentence"/> <w lemma="mithra" pos="n1g-nn" xml:id="A02262-042-a-0960">Mithra's</w> <w lemma="flame" pos="n1" xml:id="A02262-042-a-0970">flame</w> <pc xml:id="A02262-042-a-0980">]</pc> <w lemma="Mithra" pos="n1-nn" xml:id="A02262-042-a-0990" rendition="#hi">Mithra</w> <pc xml:id="A02262-042-a-1000" rendition="#hi">:</pc> <w lemma="the" pos="d" xml:id="A02262-042-a-1010">the</w> <w lemma="same" pos="d" xml:id="A02262-042-a-1020">same</w> <w lemma="with" pos="acp-p" xml:id="A02262-042-a-1030">with</w> <w lemma="the" pos="d" xml:id="A02262-042-a-1040">the</w> <w lemma="sun" pos="n1" xml:id="A02262-042-a-1050" reg="Sun">Sunne</w> <pc xml:id="A02262-042-a-1060">,</pc> <w lemma="adore" pos="vvn" xml:id="A02262-042-a-1070">adored</w> <w lemma="by" pos="acp-p" xml:id="A02262-042-a-1080">by</w> <w lemma="the" pos="d" xml:id="A02262-042-a-1090">the</w> <w lemma="persian" pos="n2-nn_j" xml:id="A02262-042-a-1100" rendition="#hi">Persians</w> <pc xml:id="A02262-042-a-1110" unit="sentence" rendition="#hi">.</pc> <w lemma="his" pos="po" xml:id="A02262-042-a-1120">His</w> <w lemma="image" pos="n1" xml:id="A02262-042-a-1130">Image</w> <w lemma="have" pos="vvd" xml:id="A02262-042-a-1140">had</w> <w lemma="the" pos="d" xml:id="A02262-042-a-1150">the</w> <w lemma="countenance" pos="n1" xml:id="A02262-042-a-1160">countenance</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-a-1170">of</w> <w lemma="a" pos="d" xml:id="A02262-042-a-1180">a</w> <w lemma="lion" pos="n1" xml:id="A02262-042-a-1190">Lion</w> <pc xml:id="A02262-042-a-1200">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-042-a-1210">with</w> <w lemma="a" pos="d" xml:id="A02262-042-a-1220">a</w> <w lemma="Tiara" pos="n1-nn" xml:id="A02262-042-a-1230">Tiara</w> <w lemma="on" pos="acp-p" xml:id="A02262-042-a-1240">on</w> <w lemma="his" pos="po" xml:id="A02262-042-a-1250">his</w> <w lemma="head" pos="n1" xml:id="A02262-042-a-1260">head</w> <pc xml:id="A02262-042-a-1270">,</pc> <w lemma="depress" pos="vvg" xml:id="A02262-042-a-1280">depressing</w> <w lemma="a" pos="d" xml:id="A02262-042-a-1290">an</w> <w lemma="ox" pos="n1" xml:id="A02262-042-a-1300" reg="Ox">Oxe</w> <w lemma="by" pos="acp-p" xml:id="A02262-042-a-1310">by</w> <w lemma="the" pos="d" xml:id="A02262-042-a-1320">the</w> <w lemma="horn" pos="n2" xml:id="A02262-042-a-1330" reg="horns">hornes</w> <pc xml:id="A02262-042-a-1340" unit="sentence">.</pc> <w lemma="of" pos="acp-p" xml:id="A02262-042-a-1350">Of</w> <w lemma="this" pos="d" xml:id="A02262-042-a-1360">this</w> <w lemma="Statius" pos="n1-nn" xml:id="A02262-042-a-1370" rendition="#hi">Statius</w> </p> <quote xml:id="A02262-e118160"> <l xml:id="A02262-e118170"> <w lemma="come" pos="vvi" xml:id="A02262-042-a-1380">Come</w> <pc xml:id="A02262-042-a-1390">,</pc> <w lemma="oh" pos="uh" xml:id="A02262-042-a-1400" reg="Oh">O</w> <w lemma="remember" pos="vvb" xml:id="A02262-042-a-1410">remember</w> <w lemma="thy" pos="po" xml:id="A02262-042-a-1420">thy</w> <w lemma="own" pos="d" xml:id="A02262-042-a-1430" reg="own">owne</w> <w lemma="temple" pos="n1" xml:id="A02262-042-a-1440">Temple</w> <pc xml:id="A02262-042-a-1450">;</pc> <w lemma="prove" pos="vvb" xml:id="A02262-042-a-1460">prove</w> </l> <l xml:id="A02262-e118180"> <w lemma="propitious" pos="j" xml:id="A02262-042-a-1470">Propitious</w> <w lemma="still" pos="av" xml:id="A02262-042-a-1480">still</w> <pc xml:id="A02262-042-a-1490">,</pc> <w lemma="and" pos="cc" xml:id="A02262-042-a-1500">and</w> <w lemma="Juno" pos="n1g-nn" xml:id="A02262-042-a-1510">Juno's</w> <w lemma="city" pos="n1" xml:id="A02262-042-a-1520" reg="City">Citie</w> <w lemma="love" pos="n1" xml:id="A02262-042-a-1530">love</w> <pc xml:id="A02262-042-a-1540">:</pc> </l> <l xml:id="A02262-e118190"> <w lemma="whether" pos="cs" xml:id="A02262-042-a-1550">Whether</w> <w lemma="we" pos="pns" xml:id="A02262-042-a-1560">we</w> <w lemma="shall" pos="vmd" xml:id="A02262-042-a-1570">should</w> <w lemma="thou" pos="pno" xml:id="A02262-042-a-1580">thee</w> <w lemma="rosy" pos="j" xml:id="A02262-042-a-1590">rosy</w> <w lemma="Titan" pos="n1-nn" xml:id="A02262-042-a-1600">Titan</w> <w lemma="call" pos="vvi" xml:id="A02262-042-a-1610">call</w> <pc xml:id="A02262-042-a-1620">;</pc> </l> <l xml:id="A02262-e118200"> <w lemma="Osiris" pos="n1-nn" xml:id="A02262-042-a-1630" reg="Osiris">Osyris</w> <pc xml:id="A02262-042-a-1640">,</pc> <w lemma="lord" pos="n1" xml:id="A02262-042-a-1650">Lord</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-a-1660">of</w> <w lemma="Ceres" pos="n1g-nn" xml:id="A02262-042-a-1670" reg="Ceres'">Ceres</w> <w lemma="festival" pos="n1" xml:id="A02262-042-a-1680" reg="festival">festivall</w> <pc xml:id="A02262-042-a-1690">;</pc> </l> <l xml:id="A02262-e118210"> <w lemma="or" pos="cc" xml:id="A02262-042-a-1700">Or</w> <w lemma="Mithra" pos="n1-nn" xml:id="A02262-042-a-1710">Mithra</w> <w lemma="shrine" pos="vvn" xml:id="A02262-042-a-1720" reg="shrined">shrin'd</w> <w lemma="in" pos="acp-p" xml:id="A02262-042-a-1730">in</w> <w lemma="persian" pos="j-nn" xml:id="A02262-042-a-1740">Persian</w> <w lemma="rock" pos="n2" xml:id="A02262-042-a-1750">rocks</w> <pc xml:id="A02262-042-a-1760">,</pc> <w lemma="a" pos="d" xml:id="A02262-042-a-1770">a</w> <w lemma="bull" pos="n1" xml:id="A02262-042-a-1780">Bull</w> <pc xml:id="A02262-042-a-1790">,</pc> </l> <l xml:id="A02262-e118220"> <w lemma="subdue" pos="j_vg" xml:id="A02262-042-a-1800">Subduing</w> <w lemma="by" pos="acp-p" xml:id="A02262-042-a-1810">by</w> <w lemma="the" pos="d" xml:id="A02262-042-a-1820">the</w> <w lemma="horror" pos="n1" xml:id="A02262-042-a-1830">horror</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-a-1840">of</w> <w lemma="his" pos="po" xml:id="A02262-042-a-1850">his</w> <w lemma="skull" pos="n1" xml:id="A02262-042-a-1860">skull</w> <pc xml:id="A02262-042-a-1870" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e118230"> <w lemma="thebay" pos="n1-nn" xml:id="A02262-042-a-1880">Thebaid</w> <pc xml:id="A02262-042-a-1890">.</pc> <w lemma="l." pos="n-ab" xml:id="A02262-042-a-1900">l.</w> <pc xml:id="A02262-042-a-1910" unit="sentence"/> <w lemma="1." pos="crd" xml:id="A02262-042-a-1920">1.</w> <pc xml:id="A02262-042-a-1930" unit="sentence"/> </bibl> <p xml:id="A02262-e118240"> <w lemma="and" pos="cc" xml:id="A02262-042-a-1940">And</w> <w lemma="in" pos="acp-p" xml:id="A02262-042-a-1950">in</w> <w lemma="a" pos="d" xml:id="A02262-042-a-1960">a</w> <w lemma="cave" pos="n1" xml:id="A02262-042-a-1970">Cave</w> <w lemma="his" pos="po" xml:id="A02262-042-a-1980">his</w> <w lemma="rite" pos="n2" xml:id="A02262-042-a-1990">Rites</w> <w lemma="be" pos="vvd" xml:id="A02262-042-a-2000">were</w> <w lemma="solemnize" pos="vvn" xml:id="A02262-042-a-2010" reg="solemnised">solemnized</w> <pc xml:id="A02262-042-a-2020">:</pc> <w lemma="from" pos="acp-p" xml:id="A02262-042-a-2030">from</w> <pb facs="42" n="77" xml:id="A02262-042-b"/> <w lemma="whence" pos="crq-cs" xml:id="A02262-042-b-0010">whence</w> <w lemma="they" pos="pns" xml:id="A02262-042-b-0020">they</w> <w lemma="draw" pos="vvd" xml:id="A02262-042-b-0030">drew</w> <w lemma="a" pos="d" xml:id="A02262-042-b-0040">an</w> <w lemma="ox" pos="n1" xml:id="A02262-042-b-0050" reg="Ox">Oxe</w> <w lemma="by" pos="acp-p" xml:id="A02262-042-b-0060">by</w> <w lemma="the" pos="d" xml:id="A02262-042-b-0070">the</w> <w lemma="horn" pos="n2" xml:id="A02262-042-b-0080" reg="horns">hornes</w> <pc xml:id="A02262-042-b-0090">;</pc> <w lemma="which" pos="crq-r" xml:id="A02262-042-b-0100">which</w> <pc xml:id="A02262-042-b-0110">,</pc> <w lemma="after" pos="acp-p" xml:id="A02262-042-b-0120">after</w> <w lemma="the" pos="d" xml:id="A02262-042-b-0130">the</w> <w lemma="sing" pos="n1_vg" xml:id="A02262-042-b-0140">singing</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-b-0150">of</w> <w lemma="certain" pos="j" xml:id="A02262-042-b-0160" reg="certain">certaine</w> <w lemma="paean" pos="n2" xml:id="A02262-042-b-0170">Paeans</w> <pc xml:id="A02262-042-b-0180">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-042-b-0190">was</w> <w lemma="sacrifice" pos="vvn" xml:id="A02262-042-b-0200">sacrificed</w> <w lemma="to" pos="acp-p" xml:id="A02262-042-b-0210">to</w> <w lemma="the" pos="d" xml:id="A02262-042-b-0220">the</w> <w lemma="sun" pos="n1" xml:id="A02262-042-b-0230">Sun</w> <pc xml:id="A02262-042-b-0240">,</pc> <w lemma="Zorastes" pos="n1-nn" xml:id="A02262-042-b-0250" rendition="#hi">Zorastes</w> <w lemma="place" pos="vvz" xml:id="A02262-042-b-0260">placeth</w> <w lemma="he" pos="pno" xml:id="A02262-042-b-0270">him</w> <w lemma="between" pos="acp-p" xml:id="A02262-042-b-0280">between</w> <w lemma="Oremazes" pos="n1-nn" xml:id="A02262-042-b-0290" rendition="#hi">Oremazes</w> <w lemma="and" pos="cc" xml:id="A02262-042-b-0300">and</w> <w lemma="Arimanius" pos="n1-nn" xml:id="A02262-042-b-0310" rendition="#hi">Arimanius</w> <pc xml:id="A02262-042-b-0320" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-042-b-0330">the</w> <w lemma="good" pos="j" xml:id="A02262-042-b-0340">good</w> <w lemma="and" pos="cc" xml:id="A02262-042-b-0350">and</w> <w lemma="bad" pos="j" xml:id="A02262-042-b-0360">bad</w> <w lemma="daemon" pos="n1" xml:id="A02262-042-b-0370">Daemon</w> <pc xml:id="A02262-042-b-0380">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-042-b-0390">from</w> <w lemma="which" pos="crq-r" xml:id="A02262-042-b-0400">which</w> <w lemma="he" pos="pns" xml:id="A02262-042-b-0410">he</w> <w lemma="take" pos="vvd" xml:id="A02262-042-b-0420">took</w> <w lemma="that" pos="cs" xml:id="A02262-042-b-0430">that</w> <w lemma="denomination" pos="n1" xml:id="A02262-042-b-0440">denomination</w> <pc xml:id="A02262-042-b-0450">.</pc> </p> <p xml:id="A02262-e118250"> <w lemma="Vers." pos="n-ab" xml:id="A02262-042-b-0460">Vers.</w> <pc xml:id="A02262-042-b-0470" unit="sentence"/> <w lemma="39" pos="crd" xml:id="A02262-042-b-0480">39.</w> <pc xml:id="A02262-042-b-0490" unit="sentence"/> <w lemma="Pharisee" pos="n2-nn" xml:id="A02262-042-b-0500">Pharisees</w> <pc xml:id="A02262-042-b-0510">]</pc> <w lemma="a" pos="d" xml:id="A02262-042-b-0520">A</w> <w lemma="precise" pos="j" xml:id="A02262-042-b-0530">precise</w> <w lemma="sect" pos="n1" xml:id="A02262-042-b-0540">Sect</w> <w lemma="among" pos="acp-p" xml:id="A02262-042-b-0550">among</w> <w lemma="the" pos="d" xml:id="A02262-042-b-0560">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-042-b-0570" reg="jews">Iews</w> <pc xml:id="A02262-042-b-0580">,</pc> <w lemma="separate" pos="n1_vg" xml:id="A02262-042-b-0590">separating</w> <w lemma="themselves" pos="px" xml:id="A02262-042-b-0600">themselves</w> <w lemma="from" pos="acp-p" xml:id="A02262-042-b-0610">from</w> <w lemma="other" pos="pi2_d" xml:id="A02262-042-b-0620">others</w> <w lemma="in" pos="acp-p" xml:id="A02262-042-b-0630">in</w> <w lemma="habit" pos="n1" xml:id="A02262-042-b-0640">habit</w> <pc xml:id="A02262-042-b-0650">,</pc> <w lemma="manner" pos="n2" xml:id="A02262-042-b-0660">manners</w> <pc xml:id="A02262-042-b-0670">,</pc> <w lemma="and" pos="cc" xml:id="A02262-042-b-0680">and</w> <w lemma="conversation" pos="n1" xml:id="A02262-042-b-0690">conversation</w> <pc xml:id="A02262-042-b-0700">:</pc> <w lemma="from" pos="acp-p" xml:id="A02262-042-b-0710">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-042-b-0720">whence</w> <w lemma="they" pos="pns" xml:id="A02262-042-b-0730">they</w> <w lemma="have" pos="vvd" xml:id="A02262-042-b-0740">had</w> <w lemma="their" pos="po" xml:id="A02262-042-b-0750">their</w> <w lemma="name" pos="n1" xml:id="A02262-042-b-0760">Name</w> <pc xml:id="A02262-042-b-0770">;</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-042-b-0780">as</w> <w lemma="their" pos="po" xml:id="A02262-042-b-0790">their</w> <w lemma="original" pos="j" xml:id="A02262-042-b-0800" reg="Original">Originall</w> <w lemma="from" pos="acp-p" xml:id="A02262-042-b-0810">from</w> <w lemma="Antigonus" pos="n1-nn" xml:id="A02262-042-b-0820" rendition="#hi">Antigonus</w> <w lemma="sochaeus" pos="n1-nn" xml:id="A02262-042-b-0830" rendition="#hi">Sochaeus</w> <pc xml:id="A02262-042-b-0840" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-042-b-0850">who</w> <w lemma="be" pos="vvd" xml:id="A02262-042-b-0860">was</w> <w lemma="contemporary" pos="j" xml:id="A02262-042-b-0870">contemporary</w> <w lemma="with" pos="acp-p" xml:id="A02262-042-b-0880">with</w> <w lemma="Alexander" pos="n1-nn" xml:id="A02262-042-b-0890" rendition="#hi">Alexander</w> <w lemma="the" pos="d" xml:id="A02262-042-b-0900">the</w> <w lemma="great" pos="j" xml:id="A02262-042-b-0910">Great</w> <pc xml:id="A02262-042-b-0920" unit="sentence">.</pc> <w lemma="man" pos="n2" xml:id="A02262-042-b-0930">Men</w> <w lemma="full" pos="j" xml:id="A02262-042-b-0940">full</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-b-0950">of</w> <w lemma="appear" pos="j_vg" xml:id="A02262-042-b-0960">appearing</w> <w lemma="sanctity" pos="n1" xml:id="A02262-042-b-0970" reg="Sanctity">Sanctitie</w> <pc xml:id="A02262-042-b-0980">;</pc> <w lemma="observant" pos="j" xml:id="A02262-042-b-0990">observant</w> <w lemma="to" pos="acp-p" xml:id="A02262-042-b-1000">to</w> <w lemma="tradition" pos="n2" xml:id="A02262-042-b-1010">Traditions</w> <pc xml:id="A02262-042-b-1020">,</pc> <w lemma="and" pos="cc" xml:id="A02262-042-b-1030">and</w> <w lemma="skilful" pos="j" xml:id="A02262-042-b-1040" reg="skilful">skilfull</w> <w lemma="expositor" pos="n2" xml:id="A02262-042-b-1050">expositors</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-b-1060">of</w> <w lemma="the" pos="d" xml:id="A02262-042-b-1070">the</w> <w lemma="moysaicall" pos="j" xml:id="A02262-042-b-1080" reg="Mosaical">Moysaicall</w> <w lemma="law" pos="n1" xml:id="A02262-042-b-1090">Law</w> <pc xml:id="A02262-042-b-1100">:</pc> <w lemma="wear" pos="vvg" xml:id="A02262-042-b-1110">wearing</w> <w lemma="the" pos="d" xml:id="A02262-042-b-1120">the</w> <w lemma="precept" pos="n2" xml:id="A02262-042-b-1130">Precepts</w> <w lemma="thereof" pos="av" xml:id="A02262-042-b-1140">thereof</w> <w lemma="in" pos="acp-p" xml:id="A02262-042-b-1150">in</w> <w lemma="phylacter" pos="n2" xml:id="A02262-042-b-1160">Phylacters</w> <pc join="right" xml:id="A02262-042-b-1170">(</pc> <w lemma="narrow" pos="j" xml:id="A02262-042-b-1180">narrow</w> <w lemma="scroll" pos="n2" xml:id="A02262-042-b-1190" reg="scrolls">scroules</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-b-1200">of</w> <w lemma="parchment" pos="n1" xml:id="A02262-042-b-1210">parchment</w> <pc xml:id="A02262-042-b-1220">)</pc> <w lemma="bind" pos="vvn" xml:id="A02262-042-b-1230">bound</w> <w lemma="about" pos="acp-p" xml:id="A02262-042-b-1240">about</w> <w lemma="their" pos="po" xml:id="A02262-042-b-1250">their</w> <w lemma="brow" pos="n2" xml:id="A02262-042-b-1260" reg="brows">browes</w> <pc xml:id="A02262-042-b-1270">,</pc> <w lemma="and" pos="cc" xml:id="A02262-042-b-1280">and</w> <w lemma="above" pos="acp-p" xml:id="A02262-042-b-1290">above</w> <w lemma="their" pos="po" xml:id="A02262-042-b-1300">their</w> <w lemma="left" pos="j" xml:id="A02262-042-b-1310">left</w> <w lemma="elbow" pos="n2" xml:id="A02262-042-b-1320" reg="elbows">elbowes</w> <pc xml:id="A02262-042-b-1330">:</pc> <w lemma="pass" pos="vvg" xml:id="A02262-042-b-1340">passing</w> <w lemma="through" pos="acp-p" xml:id="A02262-042-b-1350" reg="thorough">thorow</w> <w lemma="the" pos="d" xml:id="A02262-042-b-1360">the</w> <w lemma="street" pos="n2" xml:id="A02262-042-b-1370">streets</w> <w lemma="with" pos="acp-p" xml:id="A02262-042-b-1380">with</w> <w lemma="a" pos="d" xml:id="A02262-042-b-1390">a</w> <w lemma="slow" pos="j" xml:id="A02262-042-b-1400">slow</w> <w lemma="motion" pos="n1" xml:id="A02262-042-b-1410">motion</w> <pc xml:id="A02262-042-b-1420">,</pc> <w lemma="their" pos="po" xml:id="A02262-042-b-1430">their</w> <w lemma="eye" pos="n2" xml:id="A02262-042-b-1440">eyes</w> <w lemma="fix" pos="vvn" xml:id="A02262-042-b-1450">fixed</w> <w lemma="on" pos="acp-p" xml:id="A02262-042-b-1460">on</w> <w lemma="the" pos="d" xml:id="A02262-042-b-1470">the</w> <w lemma="ground" pos="n1" xml:id="A02262-042-b-1480">ground</w> <pc xml:id="A02262-042-b-1490">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-042-b-1500">as</w> <w lemma="if" pos="cs" xml:id="A02262-042-b-1510">if</w> <w lemma="ever" pos="av" xml:id="A02262-042-b-1520">ever</w> <w lemma="in" pos="acp-p" xml:id="A02262-042-b-1530">in</w> <w lemma="divine" pos="j" xml:id="A02262-042-b-1540">divine</w> <w lemma="contemplation" pos="n2" xml:id="A02262-042-b-1550">contemplations</w> <pc xml:id="A02262-042-b-1560">:</pc> <w lemma="and" pos="cc" xml:id="A02262-042-b-1570">and</w> <w lemma="wink" pos="vvg" xml:id="A02262-042-b-1580" reg="winking">wincking</w> <w lemma="at" pos="acp-p" xml:id="A02262-042-b-1590">at</w> <w lemma="the" pos="d" xml:id="A02262-042-b-1600">the</w> <w lemma="approach" pos="n1" xml:id="A02262-042-b-1610">approach</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-b-1620">of</w> <w lemma="woman" pos="n2" xml:id="A02262-042-b-1630">women</w> <pc xml:id="A02262-042-b-1640">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-042-b-1650">by</w> <w lemma="mean" pos="n2" xml:id="A02262-042-b-1660" reg="means">meanes</w> <w lemma="whereof" pos="crq-cs" xml:id="A02262-042-b-1670">whereof</w> <w lemma="they" pos="pns" xml:id="A02262-042-b-1680">they</w> <w lemma="not" pos="xx" xml:id="A02262-042-b-1690">not</w> <w lemma="seldom" pos="av" xml:id="A02262-042-b-1700" reg="seldom">seldome</w> <w lemma="meet" pos="vvn" xml:id="A02262-042-b-1710">met</w> <w lemma="with" pos="acp-p" xml:id="A02262-042-b-1720">with</w> <w lemma="churlish" pos="j" xml:id="A02262-042-b-1730">churlish</w> <w lemma="encounter" pos="n2" xml:id="A02262-042-b-1740" reg="encounters">incounters</w> <pc xml:id="A02262-042-b-1750" unit="sentence">.</pc> <w lemma="superstitious" pos="j" xml:id="A02262-042-b-1760">Superstitious</w> <w lemma="in" pos="acp-p" xml:id="A02262-042-b-1770">in</w> <w lemma="their" pos="po" xml:id="A02262-042-b-1780">their</w> <w lemma="often" pos="av" xml:id="A02262-042-b-1790">often</w> <w lemma="wash" pos="vvg" xml:id="A02262-042-b-1800">washing</w> <pc xml:id="A02262-042-b-1810">,</pc> <w lemma="keep" pos="vvg" xml:id="A02262-042-b-1820">keeping</w> <w lemma="their" pos="po" xml:id="A02262-042-b-1830">their</w> <w lemma="body" pos="n2" xml:id="A02262-042-b-1840">bodies</w> <w lemma="clean" pos="j-c" xml:id="A02262-042-b-1850">cleaner</w> <w lemma="than" pos="cs" xml:id="A02262-042-b-1860" reg="than">then</w> <w lemma="their" pos="po" xml:id="A02262-042-b-1870">their</w> <w lemma="soul" pos="n2" xml:id="A02262-042-b-1880" reg="souls">soules</w> <pc xml:id="A02262-042-b-1890" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="A02262-042-b-1900">They</w> <w lemma="hold" pos="vvd" xml:id="A02262-042-b-1910">held</w> <w lemma="that" pos="cs" xml:id="A02262-042-b-1920">that</w> <w lemma="all" pos="d" xml:id="A02262-042-b-1930">all</w> <w lemma="be" pos="vvd" xml:id="A02262-042-b-1940">was</w> <w lemma="govern" pos="vvn" xml:id="A02262-042-b-1950">governed</w> <w lemma="by" pos="acp-p" xml:id="A02262-042-b-1960">by</w> <w lemma="God" pos="n1-nn" xml:id="A02262-042-b-1970">God</w> <w lemma="and" pos="cc" xml:id="A02262-042-b-1980">and</w> <w lemma="fate" pos="n1" xml:id="A02262-042-b-1990">Fate</w> <pc xml:id="A02262-042-b-2000">;</pc> <w lemma="yet" pos="av" xml:id="A02262-042-b-2010">yet</w> <w lemma="that" pos="d" xml:id="A02262-042-b-2020">that</w> <w lemma="man" pos="n1" xml:id="A02262-042-b-2030">man</w> <w lemma="have" pos="vvd" xml:id="A02262-042-b-2040">had</w> <w lemma="the" pos="d" xml:id="A02262-042-b-2050">the</w> <w lemma="power" pos="n1" xml:id="A02262-042-b-2060">power</w> <w lemma="in" pos="acp-p" xml:id="A02262-042-b-2070">in</w> <w lemma="himself" pos="px" xml:id="A02262-042-b-2080" reg="himself">himselfe</w> <w lemma="to" pos="acp-cs" xml:id="A02262-042-b-2090">to</w> <w lemma="do" pos="vvi" xml:id="A02262-042-b-2100" reg="do">doe</w> <w lemma="good" pos="j" xml:id="A02262-042-b-2110">good</w> <w lemma="or" pos="cc" xml:id="A02262-042-b-2120">or</w> <w lemma="evil" pos="j" xml:id="A02262-042-b-2130" reg="evil">evill</w> <pc xml:id="A02262-042-b-2140">:</pc> <w lemma="that" pos="cs" xml:id="A02262-042-b-2150">That</w> <w lemma="his" pos="po" xml:id="A02262-042-b-2160">his</w> <w lemma="soul" pos="n1" xml:id="A02262-042-b-2170" reg="Soul">Soule</w> <w lemma="be" pos="vvd" xml:id="A02262-042-b-2180">was</w> <w lemma="immortal" pos="j" xml:id="A02262-042-b-2190" reg="immortal">immortall</w> <pc xml:id="A02262-042-b-2200">;</pc> <w lemma="that" pos="cs" xml:id="A02262-042-b-2210">that</w> <w lemma="after" pos="acp-p" xml:id="A02262-042-b-2220">after</w> <w lemma="the" pos="d" xml:id="A02262-042-b-2230">the</w> <w lemma="death" pos="n1" xml:id="A02262-042-b-2240">death</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-b-2250">of</w> <w lemma="the" pos="d" xml:id="A02262-042-b-2260">the</w> <w lemma="body" pos="n1" xml:id="A02262-042-b-2270">body</w> <pc xml:id="A02262-042-b-2280">,</pc> <w lemma="if" pos="cs" xml:id="A02262-042-b-2290">if</w> <w lemma="good" pos="j" xml:id="A02262-042-b-2300">good</w> <pc xml:id="A02262-042-b-2310">,</pc> <w lemma="it" pos="pn" xml:id="A02262-042-b-2320">it</w> <w lemma="return" pos="vvd" xml:id="A02262-042-b-2330">returned</w> <w lemma="into" pos="acp-p" xml:id="A02262-042-b-2340">into</w> <w lemma="another" pos="pi_d" xml:id="A02262-042-b-2350" reg="another">an other</w> <w lemma="more" pos="av-c_d" xml:id="A02262-042-b-2360">more</w> <w lemma="excellent" pos="j" xml:id="A02262-042-b-2370">excellent</w> <pc xml:id="A02262-042-b-2380">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-042-b-2390">but</w> <w lemma="if" pos="cs" xml:id="A02262-042-b-2400">if</w> <w lemma="evil" pos="j" xml:id="A02262-042-b-2410" reg="evil">evill</w> <pc xml:id="A02262-042-b-2420">,</pc> <w lemma="condemn" pos="vvn" xml:id="A02262-042-b-2430">condemned</w> <w lemma="to" pos="acp-p" xml:id="A02262-042-b-2440">to</w> <w lemma="perpetual" pos="j" xml:id="A02262-042-b-2450" reg="perpetual">perpetuall</w> <w lemma="torment" pos="n2" xml:id="A02262-042-b-2460">torments</w> <pc xml:id="A02262-042-b-2470">.</pc> </p> <p xml:id="A02262-e118260"> <w lemma="Vers." pos="n-ab" xml:id="A02262-042-b-2480">Vers.</w> <pc xml:id="A02262-042-b-2490" unit="sentence"/> <w lemma="43." pos="crd" xml:id="A02262-042-b-2500">43.</w> <pc xml:id="A02262-042-b-2510" unit="sentence"/> <w lemma="sadduce" pos="n2-nn" xml:id="A02262-042-b-2520">Sadduces</w> <pc xml:id="A02262-042-b-2530">]</pc> <w lemma="these" pos="d" xml:id="A02262-042-b-2540">These</w> <w lemma="derive" pos="vvn" xml:id="A02262-042-b-2550">derived</w> <w lemma="the" pos="d" xml:id="A02262-042-b-2560">the</w> <w lemma="sect" pos="n1" xml:id="A02262-042-b-2570">Sect</w> <w lemma="and" pos="cc" xml:id="A02262-042-b-2580">and</w> <w lemma="name" pos="n1" xml:id="A02262-042-b-2590">name</w> <w lemma="from" pos="acp-p" xml:id="A02262-042-b-2600">from</w> <w lemma="Sadock" pos="n1-nn" xml:id="A02262-042-b-2610" rendition="#hi">Sadock</w> <pc xml:id="A02262-042-b-2620" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-042-b-2630">the</w> <w lemma="scholar" pos="n1" xml:id="A02262-042-b-2640">scholar</w> <w lemma="of" pos="acp-p" xml:id="A02262-042-b-2650">of</w> <w lemma="Antigonus" pos="n1-nn" xml:id="A02262-042-b-2660" rendition="#hi">Antigonus</w> <pb facs="43" n="78" xml:id="A02262-043-a"/> <w lemma="Socaeus" pos="n1-nn" xml:id="A02262-043-a-0010">Socaeus</w> <pc xml:id="A02262-043-a-0020">:</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-043-a-0030">as</w> <w lemma="he" pos="pns" xml:id="A02262-043-a-0040">he</w> <w lemma="his" pos="po" xml:id="A02262-043-a-0050">his</w> <w lemma="heresy" pos="n1" xml:id="A02262-043-a-0060" reg="Heresy">Heresie</w> <w lemma="by" pos="acp-p" xml:id="A02262-043-a-0070">by</w> <w lemma="misinterpret" pos="vvg" xml:id="A02262-043-a-0080">misinterpreting</w> <w lemma="the" pos="d" xml:id="A02262-043-a-0090">the</w> <w lemma="word" pos="n2" xml:id="A02262-043-a-0100">words</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-a-0110">of</w> <w lemma="his" pos="po" xml:id="A02262-043-a-0120">his</w> <w lemma="master" pos="n1" xml:id="A02262-043-a-0130">Master</w> <pc xml:id="A02262-043-a-0140">;</pc> <w lemma="that" pos="cs" xml:id="A02262-043-a-0150">that</w> <w lemma="we" pos="pns" xml:id="A02262-043-a-0160">we</w> <w lemma="shall" pos="vmd" xml:id="A02262-043-a-0170">should</w> <w lemma="not" pos="xx" xml:id="A02262-043-a-0180">not</w> <w lemma="serve" pos="vvi" xml:id="A02262-043-a-0190">serve</w> <w lemma="God" pos="n1-nn" xml:id="A02262-043-a-0200">God</w> <w lemma="as" pos="acp-p" xml:id="A02262-043-a-0210">as</w> <w lemma="servant" pos="n2" xml:id="A02262-043-a-0220">servants</w> <pc xml:id="A02262-043-a-0230">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-043-a-0240">in</w> <w lemma="hope" pos="n1" xml:id="A02262-043-a-0250">hope</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-a-0260">of</w> <w lemma="reward" pos="n1" xml:id="A02262-043-a-0270">reward</w> <pc xml:id="A02262-043-a-0280">:</pc> <w lemma="conclude" pos="vvg" xml:id="A02262-043-a-0290">concluding</w> <w lemma="thereupon" pos="av" xml:id="A02262-043-a-0300">thereupon</w> <w lemma="that" pos="cs" xml:id="A02262-043-a-0310">that</w> <w lemma="in" pos="acp-p" xml:id="A02262-043-a-0320">in</w> <w lemma="another" pos="d" xml:id="A02262-043-a-0330">another</w> <w lemma="world" pos="n1" xml:id="A02262-043-a-0340">World</w> <w lemma="there" pos="av" xml:id="A02262-043-a-0350">there</w> <w lemma="be" pos="vvd" xml:id="A02262-043-a-0360">was</w> <w lemma="no" pos="d-x" xml:id="A02262-043-a-0370">no</w> <w lemma="reward" pos="n1" xml:id="A02262-043-a-0380">reward</w> <w lemma="for" pos="acp-p" xml:id="A02262-043-a-0390">for</w> <w lemma="piety" pos="n1" xml:id="A02262-043-a-0400" reg="Piety">Pietie</w> <pc xml:id="A02262-043-a-0410">,</pc> <w lemma="and" pos="cc" xml:id="A02262-043-a-0420">and</w> <w lemma="consequent" pos="av_j" xml:id="A02262-043-a-0430">consequently</w> <w lemma="no" pos="d-x" xml:id="A02262-043-a-0440">no</w> <w lemma="resurrection" pos="n1" xml:id="A02262-043-a-0450">resurrection</w> <pc xml:id="A02262-043-a-0460">:</pc> <w lemma="hold" pos="vvg" xml:id="A02262-043-a-0470">holding</w> <w lemma="the" pos="d" xml:id="A02262-043-a-0480">the</w> <w lemma="soul" pos="n1" xml:id="A02262-043-a-0490">Soul</w> <w lemma="to" pos="acp-cs" xml:id="A02262-043-a-0500">to</w> <w lemma="be" pos="vvi" xml:id="A02262-043-a-0510">be</w> <w lemma="annihilate" pos="vvn" xml:id="A02262-043-a-0520">annihilated</w> <w lemma="after" pos="acp-p" xml:id="A02262-043-a-0530">after</w> <w lemma="the" pos="d" xml:id="A02262-043-a-0540">the</w> <w lemma="death" pos="n1" xml:id="A02262-043-a-0550">death</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-a-0560">of</w> <w lemma="the" pos="d" xml:id="A02262-043-a-0570">the</w> <w lemma="body" pos="n1" xml:id="A02262-043-a-0580">Body</w> <w lemma="herein" pos="av" xml:id="A02262-043-a-0590">herein</w> <w lemma="agree" pos="vvg" xml:id="A02262-043-a-0600">agreeing</w> <w lemma="with" pos="acp-p" xml:id="A02262-043-a-0610">with</w> <w lemma="the" pos="d" xml:id="A02262-043-a-0620">the</w> <w lemma="stoic" pos="n2-nn_j" xml:id="A02262-043-a-0630" reg="Stoics">Stoicks</w> <pc xml:id="A02262-043-a-0640" unit="sentence">.</pc> </p> <quote xml:id="A02262-e118270"> <l xml:id="A02262-e118280"> <w lemma="as" pos="acp-p" xml:id="A02262-043-a-0650">As</w> <w lemma="smoke" pos="n1" xml:id="A02262-043-a-0660">smoke</w> <w lemma="from" pos="acp-p" xml:id="A02262-043-a-0670">from</w> <w lemma="tremble" pos="j_vg" xml:id="A02262-043-a-0680">trembling</w> <w lemma="flame" pos="n2" xml:id="A02262-043-a-0690">flames</w> <w lemma="ascend" pos="vvz" xml:id="A02262-043-a-0700">ascends</w> <pc xml:id="A02262-043-a-0710">,</pc> <w lemma="and" pos="cc" xml:id="A02262-043-a-0720">and</w> <w lemma="there" pos="av" xml:id="A02262-043-a-0730">there</w> <pc xml:id="A02262-043-a-0740">,</pc> </l> <l xml:id="A02262-e118290"> <w lemma="lose" pos="vvn" xml:id="A02262-043-a-0750">Lost</w> <w lemma="in" pos="acp-p" xml:id="A02262-043-a-0760">in</w> <w lemma="its" pos="po" xml:id="A02262-043-a-0770">its</w> <w lemma="liberty" pos="n1" xml:id="A02262-043-a-0780">liberty</w> <pc xml:id="A02262-043-a-0790">,</pc> <w lemma="resolve" pos="vvz" xml:id="A02262-043-a-0800">resolves</w> <w lemma="to" pos="acp-p" xml:id="A02262-043-a-0810">to</w> <w lemma="air" pos="n1" xml:id="A02262-043-a-0820" reg="air">aire</w> <pc xml:id="A02262-043-a-0830">;</pc> </l> <l xml:id="A02262-e118300"> <w lemma="as" pos="acp-cs" xml:id="A02262-043-a-0840">As</w> <w lemma="empty" pos="j" xml:id="A02262-043-a-0850">empty</w> <w lemma="cloud" pos="n2" xml:id="A02262-043-a-0860">Clouds</w> <pc xml:id="A02262-043-a-0870">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-043-a-0880">which</w> <w lemma="furious" pos="j" xml:id="A02262-043-a-0890">furious</w> <w lemma="tempest" pos="n2" xml:id="A02262-043-a-0900">tempests</w> <w lemma="chase" pos="vvi" xml:id="A02262-043-a-0910" reg="chase">chace</w> <pc xml:id="A02262-043-a-0920">,</pc> </l> <l xml:id="A02262-e118310"> <w lemma="consume" pos="vvb" xml:id="A02262-043-a-0930">Consume</w> <w lemma="and" pos="cc" xml:id="A02262-043-a-0940">and</w> <w lemma="vanish" pos="vvi" xml:id="A02262-043-a-0950">vanish</w> <w lemma="in" pos="acp-p" xml:id="A02262-043-a-0960">in</w> <w lemma="their" pos="po" xml:id="A02262-043-a-0970">their</w> <w lemma="airy" pos="j" xml:id="A02262-043-a-0980" reg="airy">aiery</w> <w lemma="race" pos="n1" xml:id="A02262-043-a-0990">race</w> <pc xml:id="A02262-043-a-1000">;</pc> </l> <l xml:id="A02262-e118320"> <w lemma="so" pos="av" xml:id="A02262-043-a-1010">So</w> <w lemma="our" pos="po" xml:id="A02262-043-a-1020">our</w> <w lemma="command" pos="j_vg" xml:id="A02262-043-a-1030">commanding</w> <w lemma="soul" pos="n2" xml:id="A02262-043-a-1040">Souls</w> <w lemma="fleet" pos="vvb" xml:id="A02262-043-a-1050">fleet</w> <w lemma="with" pos="acp-p" xml:id="A02262-043-a-1060">with</w> <w lemma="our" pos="po" xml:id="A02262-043-a-1070">our</w> <w lemma="breath" pos="n1" xml:id="A02262-043-a-1080">breath</w> <pc xml:id="A02262-043-a-1090">:</pc> </l> <l xml:id="A02262-e118330"> <w lemma="after" pos="acp-p" xml:id="A02262-043-a-1100">After</w> <w lemma="death" pos="n1" xml:id="A02262-043-a-1110">Death</w> <w lemma="nothing" pos="pi-x" xml:id="A02262-043-a-1120">nothing</w> <w lemma="rest" pos="vvz" xml:id="A02262-043-a-1130">rests</w> <pc xml:id="A02262-043-a-1140">;</pc> <w lemma="and" pos="cc" xml:id="A02262-043-a-1150">and</w> <w lemma="nothing" pos="pi-x" xml:id="A02262-043-a-1160">nothing</w> <w lemma="death" pos="n1" xml:id="A02262-043-a-1170">Death</w> <pc xml:id="A02262-043-a-1180">,</pc> </l> <l xml:id="A02262-e118340"> <w lemma="but" pos="acp-cc" xml:id="A02262-043-a-1190">But</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-a-1200">of</w> <w lemma="swift" pos="j" xml:id="A02262-043-a-1210">swift</w> <w lemma="life" pos="n1" xml:id="A02262-043-a-1220">Life</w> <w lemma="the" pos="d" xml:id="A02262-043-a-1230">the</w> <w lemma="goal" pos="n1" xml:id="A02262-043-a-1240" reg="Goal">Gole</w> <pc xml:id="A02262-043-a-1250" unit="sentence">.</pc> <w lemma="ambition" pos="n1" xml:id="A02262-043-a-1260">Ambition</w> <w lemma="lay" pos="vvb" xml:id="A02262-043-a-1270">lay</w> </l> <l xml:id="A02262-e118350"> <w lemma="thy" pos="po" xml:id="A02262-043-a-1280">Thy</w> <w lemma="hope" pos="n2" xml:id="A02262-043-a-1290">hopes</w> <w lemma="aside" pos="av" xml:id="A02262-043-a-1300">aside</w> <pc xml:id="A02262-043-a-1310">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-043-a-1320">nor</w> <w lemma="care" pos="vvb" xml:id="A02262-043-a-1330">Care</w> <w lemma="our" pos="po" xml:id="A02262-043-a-1340">our</w> <w lemma="peace" pos="n1" xml:id="A02262-043-a-1350">peace</w> <w lemma="betray" pos="vvi" xml:id="A02262-043-a-1360">betray</w> <pc xml:id="A02262-043-a-1370" unit="sentence">.</pc> </l> <l xml:id="A02262-e118360"> <w lemma="inquire" pos="vv2" xml:id="A02262-043-a-1380" reg="Inquirest">Inquir'st</w> <w lemma="thou" pos="pns" xml:id="A02262-043-a-1390">thou</w> <w lemma="to" pos="acp-p" xml:id="A02262-043-a-1400">to</w> <w lemma="what" pos="crq-r" xml:id="A02262-043-a-1410">what</w> <w lemma="place" pos="n1" xml:id="A02262-043-a-1420">place</w> <w lemma="thou" pos="pns" xml:id="A02262-043-a-1430">thou</w> <w lemma="shall" pos="vm2" xml:id="A02262-043-a-1440">shalt</w> <w lemma="return" pos="vvi" xml:id="A02262-043-a-1450">return</w> </l> <l xml:id="A02262-e118370"> <w lemma="when" pos="crq-cs" xml:id="A02262-043-a-1460" reg="When">VVhen</w> <w lemma="dead" pos="j" xml:id="A02262-043-a-1470">dead</w> <pc xml:id="A02262-043-a-1480" unit="sentence">?</pc> <w lemma="to" pos="acp-p" xml:id="A02262-043-a-1490">To</w> <w lemma="that" pos="d" xml:id="A02262-043-a-1500">that</w> <pc xml:id="A02262-043-a-1510">,</pc> <w lemma="where" pos="crq-q" xml:id="A02262-043-a-1520">where</w> <w lemma="lie" pos="vvb" xml:id="A02262-043-a-1530">lie</w> <w lemma="the" pos="d" xml:id="A02262-043-a-1540">the</w> <w lemma="yet" pos="av" xml:id="A02262-043-a-1550">yet</w> <w lemma="unborn" pos="j" xml:id="A02262-043-a-1560" reg="Unborn">Vnborn</w> <pc xml:id="A02262-043-a-1570" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e118380"> <w lemma="Seneca" pos="n1-nn" xml:id="A02262-043-a-1580">Seneca</w> <w lemma="in" pos="acp-p" xml:id="A02262-043-a-1590">in</w> <w lemma="Troad" pos="n1-nn" xml:id="A02262-043-a-1600">Troad</w> <pc xml:id="A02262-043-a-1610" unit="sentence">.</pc> </bibl> <p xml:id="A02262-e118390"> <w lemma="they" pos="pns" xml:id="A02262-043-a-1620">They</w> <w lemma="hold" pos="vvd" xml:id="A02262-043-a-1630">held</w> <w lemma="that" pos="cs" xml:id="A02262-043-a-1640">that</w> <w lemma="there" pos="av" xml:id="A02262-043-a-1650">there</w> <w lemma="be" pos="vvd" xml:id="A02262-043-a-1660">was</w> <w lemma="neither" pos="d-x" xml:id="A02262-043-a-1670">neither</w> <w lemma="spirit" pos="n2" xml:id="A02262-043-a-1680">Spirits</w> <w lemma="nor" pos="cc-x" xml:id="A02262-043-a-1690">nor</w> <w lemma="angel" pos="n2" xml:id="A02262-043-a-1700">Angels</w> <pc xml:id="A02262-043-a-1710">;</pc> <w lemma="reject" pos="vvd" xml:id="A02262-043-a-1720">rejected</w> <w lemma="all" pos="d" xml:id="A02262-043-a-1730">all</w> <w lemma="tradition" pos="n2" xml:id="A02262-043-a-1740">Traditions</w> <pc xml:id="A02262-043-a-1750">;</pc> <w lemma="and" pos="cc" xml:id="A02262-043-a-1760">and</w> <w lemma="only" pos="av_j" xml:id="A02262-043-a-1770" reg="only">onely</w> <w lemma="allow" pos="vvn" xml:id="A02262-043-a-1780">allowed</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-a-1790">of</w> <w lemma="the" pos="d" xml:id="A02262-043-a-1800">the</w> <w lemma="five" pos="crd" xml:id="A02262-043-a-1810">five</w> <w lemma="book" pos="n2" xml:id="A02262-043-a-1820">books</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-a-1830">of</w> <w lemma="Moses" pos="n1-nn" xml:id="A02262-043-a-1840">Moses</w> <pc xml:id="A02262-043-a-1850">;</pc> <w lemma="that" pos="cs" xml:id="A02262-043-a-1860">that</w> <w lemma="there" pos="av" xml:id="A02262-043-a-1870">there</w> <w lemma="be" pos="vvd" xml:id="A02262-043-a-1880">was</w> <w lemma="no" pos="d-x" xml:id="A02262-043-a-1890">no</w> <w lemma="such" pos="d" xml:id="A02262-043-a-1900">such</w> <w lemma="thing" pos="n1" xml:id="A02262-043-a-1910">thing</w> <w lemma="as" pos="acp-p" xml:id="A02262-043-a-1920">as</w> <w lemma="fate" pos="n1" xml:id="A02262-043-a-1930">Fate</w> <pc xml:id="A02262-043-a-1940">;</pc> <w lemma="that" pos="cs" xml:id="A02262-043-a-1950">that</w> <w lemma="no" pos="d-x" xml:id="A02262-043-a-1960">no</w> <w lemma="evil" pos="n1_j" xml:id="A02262-043-a-1970">evil</w> <w lemma="proceed" pos="vvn" xml:id="A02262-043-a-1980">proceeded</w> <w lemma="from" pos="acp-p" xml:id="A02262-043-a-1990">from</w> <w lemma="God" pos="n1-nn" xml:id="A02262-043-a-2000">God</w> <pc xml:id="A02262-043-a-2010">;</pc> <w lemma="and" pos="cc" xml:id="A02262-043-a-2020">and</w> <w lemma="that" pos="d" xml:id="A02262-043-a-2030">that</w> <w lemma="virtue" pos="n1" xml:id="A02262-043-a-2040" reg="Virtue">Vertue</w> <w lemma="and" pos="cc" xml:id="A02262-043-a-2050">and</w> <w lemma="vice" pos="n1" xml:id="A02262-043-a-2060">Vice</w> <w lemma="be" pos="vvd" xml:id="A02262-043-a-2070">were</w> <w lemma="in" pos="acp-p" xml:id="A02262-043-a-2080">in</w> <w lemma="our" pos="po" xml:id="A02262-043-a-2090">our</w> <w lemma="own" pos="d" xml:id="A02262-043-a-2100">own</w> <w lemma="arbitrement" pos="n2" xml:id="A02262-043-a-2110">Arbitrements</w> <pc xml:id="A02262-043-a-2120" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-043-a-2130">The</w> <w lemma="Pharisee" pos="n2-nn" xml:id="A02262-043-a-2140">Pharisees</w> <w lemma="be" pos="vvd" xml:id="A02262-043-a-2150">were</w> <w lemma="sociable" pos="j" xml:id="A02262-043-a-2160">sociable</w> <w lemma="among" pos="acp-p" xml:id="A02262-043-a-2170">among</w> <w lemma="themselves" pos="px" xml:id="A02262-043-a-2180">themselves</w> <pc xml:id="A02262-043-a-2190">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-043-a-2200">but</w> <w lemma="the" pos="d" xml:id="A02262-043-a-2210">the</w> <w lemma="sadduce" pos="n2-nn" xml:id="A02262-043-a-2220">Sadduces</w> <w lemma="ever" pos="av" xml:id="A02262-043-a-2230">ever</w> <w lemma="at" pos="acp-p" xml:id="A02262-043-a-2240">at</w> <w lemma="discord" pos="n1" xml:id="A02262-043-a-2250">discord</w> <pc xml:id="A02262-043-a-2260">,</pc> <w lemma="and" pos="cc" xml:id="A02262-043-a-2270">and</w> <w lemma="as" pos="acp-p" xml:id="A02262-043-a-2280">as</w> <w lemma="uncivil" pos="j" xml:id="A02262-043-a-2290" reg="uncivil">uncivill</w> <w lemma="to" pos="acp-p" xml:id="A02262-043-a-2300">to</w> <w lemma="their" pos="po" xml:id="A02262-043-a-2310">their</w> <w lemma="own" pos="d" xml:id="A02262-043-a-2320">own</w> <w lemma="sect" pos="n1" xml:id="A02262-043-a-2330">Sect</w> <w lemma="as" pos="acp-cs" xml:id="A02262-043-a-2340">as</w> <w lemma="to" pos="acp-p" xml:id="A02262-043-a-2350">to</w> <w lemma="stranger" pos="n2" xml:id="A02262-043-a-2360">strangers</w> <pc xml:id="A02262-043-a-2370" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="A02262-043-a-2380">This</w> <w lemma="heresy" pos="n1" xml:id="A02262-043-a-2390" reg="Heresy">Heresie</w> <w lemma="infect" pos="vvd" xml:id="A02262-043-a-2400">infected</w> <w lemma="not" pos="xx" xml:id="A02262-043-a-2410">not</w> <pb facs="43" n="79" xml:id="A02262-043-b"/> <w lemma="a" pos="d" xml:id="A02262-043-b-0010">a</w> <w lemma="few" pos="d" xml:id="A02262-043-b-0020">few</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-0030">of</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0040">the</w> <w lemma="high" pos="j" xml:id="A02262-043-b-0050">High</w> <w lemma="priest" pos="n2" xml:id="A02262-043-b-0060">Priests</w> <pc xml:id="A02262-043-b-0070">:</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-043-b-0080">for</w> <w lemma="Hircanus" pos="n1-nn" xml:id="A02262-043-b-0090" rendition="#hi">Hircanus</w> <w lemma="with" pos="acp-p" xml:id="A02262-043-b-0100">with</w> <w lemma="his" pos="po" xml:id="A02262-043-b-0110">his</w> <w lemma="two" pos="crd" xml:id="A02262-043-b-0120">two</w> <w lemma="son" pos="n2" xml:id="A02262-043-b-0130">Sons</w> <pc xml:id="A02262-043-b-0140">,</pc> <w lemma="Aristobulus" pos="n1-nn" xml:id="A02262-043-b-0150" rendition="#hi">Aristobulus</w> <w lemma="and" pos="cc" xml:id="A02262-043-b-0160">and</w> <w lemma="Alexander" pos="n1-nn" xml:id="A02262-043-b-0170" rendition="#hi">Alexander</w> <pc xml:id="A02262-043-b-0180" rendition="#hi">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-043-b-0190">were</w> <w lemma="sadduce" pos="n2-nn" xml:id="A02262-043-b-0200">Sadduces</w> <pc xml:id="A02262-043-b-0210">;</pc> <w lemma="so" pos="av" xml:id="A02262-043-b-0220">so</w> <w lemma="be" pos="vvd" xml:id="A02262-043-b-0230">was</w> <w lemma="auanus" pos="n1-nn" xml:id="A02262-043-b-0240" rendition="#hi">Auanus</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0250">the</w> <w lemma="young" pos="j-c" xml:id="A02262-043-b-0260">younger</w> <pc xml:id="A02262-043-b-0270">.</pc> </p> <p xml:id="A02262-e118400"> <w lemma="Vers." pos="n-ab" xml:id="A02262-043-b-0280">Vers.</w> <pc xml:id="A02262-043-b-0290" unit="sentence"/> <w lemma="151." pos="crd" xml:id="A02262-043-b-0300">151.</w> <pc xml:id="A02262-043-b-0310" unit="sentence"/> <w lemma="now" pos="av" xml:id="A02262-043-b-0320">Now</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0330">the</w> <w lemma="full" pos="j" xml:id="A02262-043-b-0340">full</w> <w lemma="moon" pos="n1" xml:id="A02262-043-b-0350">Moon</w> <pc xml:id="A02262-043-b-0360">]</pc> <w lemma="in" pos="acp-p" xml:id="A02262-043-b-0370">In</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0380">the</w> <w lemma="first" pos="ord" xml:id="A02262-043-b-0390">first</w> <w lemma="full" pos="j" xml:id="A02262-043-b-0400">full</w> <w lemma="moon" pos="n1" xml:id="A02262-043-b-0410">Moon</w> <w lemma="after" pos="acp-p" xml:id="A02262-043-b-0420">after</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0430">the</w> <w lemma="sun" pos="n2" xml:id="A02262-043-b-0440">Suns</w> <w lemma="ascend" pos="vvg" xml:id="A02262-043-b-0450">ascending</w> <w lemma="into" pos="acp-p" xml:id="A02262-043-b-0460">into</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0470">the</w> <w lemma="equinoctial" pos="j" xml:id="A02262-043-b-0480" reg="Equinoctial">Equinoctiall</w> <pc xml:id="A02262-043-b-0490">,</pc> <w lemma="they" pos="pns" xml:id="A02262-043-b-0500">they</w> <w lemma="celebrate" pos="vvd" xml:id="A02262-043-b-0510">celebrated</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0520">the</w> <w lemma="annual" pos="j" xml:id="A02262-043-b-0530" reg="annual">annuall</w> <w lemma="Passeover" pos="n1-nn" xml:id="A02262-043-b-0540">Passeover</w> <pc xml:id="A02262-043-b-0550">,</pc> <w lemma="accord" pos="vvg" xml:id="A02262-043-b-0560">according</w> <w lemma="to" pos="acp-p" xml:id="A02262-043-b-0570">to</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0580">the</w> <w lemma="positive" pos="j" xml:id="A02262-043-b-0590">positive</w> <w lemma="law" pos="n1" xml:id="A02262-043-b-0600">Law</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-0610">of</w> <w lemma="Moses" pos="n1-nn" xml:id="A02262-043-b-0620">Moses</w> <pc xml:id="A02262-043-b-0630">;</pc> <w lemma="eat" pos="vvg" xml:id="A02262-043-b-0640">eating</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0650">the</w> <w lemma="lamb" pos="n1" xml:id="A02262-043-b-0660" reg="Lamb">Lambe</w> <w lemma="in" pos="acp-p" xml:id="A02262-043-b-0670">in</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0680">the</w> <w lemma="evening" pos="n1" xml:id="A02262-043-b-0690">Evening</w> <w lemma="at" pos="acp-p" xml:id="A02262-043-b-0700">at</w> <w lemma="their" pos="po" xml:id="A02262-043-b-0710">their</w> <w lemma="private" pos="j" xml:id="A02262-043-b-0720">private</w> <w lemma="house" pos="n2" xml:id="A02262-043-b-0730">houses</w> <pc xml:id="A02262-043-b-0740">,</pc> <w lemma="and" pos="cc" xml:id="A02262-043-b-0750">and</w> <w lemma="lie" pos="vvg" xml:id="A02262-043-b-0760">lying</w> <w lemma="about" pos="acp-p" xml:id="A02262-043-b-0770">about</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0780">the</w> <w lemma="table" pos="n1" xml:id="A02262-043-b-0790">table</w> <w lemma="on" pos="acp-p" xml:id="A02262-043-b-0800">on</w> <w lemma="bed" pos="n2" xml:id="A02262-043-b-0810">beds</w> <pc xml:id="A02262-043-b-0820">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-043-b-0830">as</w> <w lemma="the" pos="d" xml:id="A02262-043-b-0840">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-043-b-0850" rendition="#hi" reg="Romans">Romanes</w> <w lemma="upon" pos="acp-p" xml:id="A02262-043-b-0860">upon</w> <w lemma="their" pos="po" xml:id="A02262-043-b-0870">their</w> <w lemma="Trielinium" pos="n1-nn" xml:id="A02262-043-b-0880">Trielinium</w> <pc xml:id="A02262-043-b-0890">:</pc> <w lemma="never" pos="av-x" xml:id="A02262-043-b-0900">never</w> <w lemma="few" pos="d-c" xml:id="A02262-043-b-0910">fewer</w> <w lemma="than" pos="cs" xml:id="A02262-043-b-0920" reg="than">then</w> <w lemma="ten" pos="crd" xml:id="A02262-043-b-0930">ten</w> <w lemma="together" pos="av" xml:id="A02262-043-b-0940">together</w> <pc xml:id="A02262-043-b-0950">;</pc> <w lemma="if" pos="cs" xml:id="A02262-043-b-0960">if</w> <w lemma="they" pos="pns" xml:id="A02262-043-b-0970">they</w> <w lemma="want" pos="vvd" xml:id="A02262-043-b-0980">wanted</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-0990">of</w> <w lemma="their" pos="po" xml:id="A02262-043-b-1000">their</w> <w lemma="own" pos="d" xml:id="A02262-043-b-1010" reg="own">owne</w> <w lemma="family" pos="n1" xml:id="A02262-043-b-1020">Family</w> <pc xml:id="A02262-043-b-1030">,</pc> <w lemma="they" pos="pns" xml:id="A02262-043-b-1040">they</w> <w lemma="supply" pos="vvd" xml:id="A02262-043-b-1050">supplied</w> <w lemma="themselves" pos="px" xml:id="A02262-043-b-1060">themselves</w> <w lemma="with" pos="acp-p" xml:id="A02262-043-b-1070">with</w> <w lemma="their" pos="po" xml:id="A02262-043-b-1080">their</w> <w lemma="neighbour" pos="n2" xml:id="A02262-043-b-1090">Neighbours</w> <pc xml:id="A02262-043-b-1100">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-043-b-1110">nor</w> <w lemma="above" pos="acp-p" xml:id="A02262-043-b-1120">above</w> <w lemma="the" pos="d" xml:id="A02262-043-b-1130">the</w> <w lemma="number" pos="n1" xml:id="A02262-043-b-1140">number</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-1150">of</w> <w lemma="twenty" pos="crd" xml:id="A02262-043-b-1160">twenty</w> <pc xml:id="A02262-043-b-1170" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="A02262-043-b-1180">This</w> <w lemma="feast" pos="n1" xml:id="A02262-043-b-1190">Feast</w> <w lemma="be" pos="vvd" xml:id="A02262-043-b-1200">was</w> <w lemma="only" pos="av_j" xml:id="A02262-043-b-1210" reg="only">onely</w> <w lemma="to" pos="acp-cs" xml:id="A02262-043-b-1220">to</w> <w lemma="be" pos="vvi" xml:id="A02262-043-b-1230">be</w> <w lemma="keep" pos="vvn" xml:id="A02262-043-b-1240">kept</w> <w lemma="at" pos="acp-p" xml:id="A02262-043-b-1250">at</w> <w lemma="jerusalem" pos="n1-nn" xml:id="A02262-043-b-1260" rendition="#hi" reg="jerusalem">Ierusalem</w> <pc xml:id="A02262-043-b-1270" rendition="#hi">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-043-b-1280">but</w> <w lemma="those" pos="d" xml:id="A02262-043-b-1290">those</w> <w lemma="that" pos="cs" xml:id="A02262-043-b-1300">that</w> <w lemma="come" pos="vvd" xml:id="A02262-043-b-1310">came</w> <w lemma="short" pos="j" xml:id="A02262-043-b-1320">short</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-1330">of</w> <w lemma="the" pos="d" xml:id="A02262-043-b-1340">the</w> <w lemma="day" pos="n1" xml:id="A02262-043-b-1350">Day</w> <w lemma="by" pos="acp-p" xml:id="A02262-043-b-1360">by</w> <w lemma="reason" pos="n1" xml:id="A02262-043-b-1370">reason</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-1380">of</w> <w lemma="the" pos="d" xml:id="A02262-043-b-1390">the</w> <w lemma="distance" pos="n1" xml:id="A02262-043-b-1400">distance</w> <pc xml:id="A02262-043-b-1410">,</pc> <w lemma="or" pos="cc" xml:id="A02262-043-b-1420">or</w> <w lemma="be" pos="vvd" xml:id="A02262-043-b-1430">were</w> <w lemma="defile" pos="vvn" xml:id="A02262-043-b-1440">defiled</w> <w lemma="with" pos="acp-p" xml:id="A02262-043-b-1450">with</w> <w lemma="the" pos="d" xml:id="A02262-043-b-1460">the</w> <w lemma="dead" pos="j" xml:id="A02262-043-b-1470">Dead</w> <pc xml:id="A02262-043-b-1480">,</pc> <w lemma="have" pos="vvd" xml:id="A02262-043-b-1490">had</w> <w lemma="a" pos="d" xml:id="A02262-043-b-1500">a</w> <w lemma="second" pos="ord" xml:id="A02262-043-b-1510">second</w> <w lemma="Passeover" pos="n1-nn" xml:id="A02262-043-b-1520">Passeover</w> <w lemma="in" pos="acp-p" xml:id="A02262-043-b-1530">in</w> <w lemma="the" pos="d" xml:id="A02262-043-b-1540">the</w> <w lemma="month" pos="n1" xml:id="A02262-043-b-1550" reg="month">moneth</w> <w lemma="follow" pos="vvg" xml:id="A02262-043-b-1560">following</w> <w lemma="assign" pos="vvn" xml:id="A02262-043-b-1570">assigned</w> <pc xml:id="A02262-043-b-1580">.</pc> </p> <p xml:id="A02262-e118410"> <w lemma="Vers." pos="n-ab" xml:id="A02262-043-b-1590">Vers.</w> <pc xml:id="A02262-043-b-1600" unit="sentence"/> <w lemma="161." pos="crd" xml:id="A02262-043-b-1610">161.</w> <pc xml:id="A02262-043-b-1620" unit="sentence"/> <w lemma="our" pos="po" xml:id="A02262-043-b-1630">Our</w> <w lemma="washing" pos="n2_vg" xml:id="A02262-043-b-1640">washings</w> <w lemma="past" pos="acp-p" xml:id="A02262-043-b-1650">past</w> <pc xml:id="A02262-043-b-1660">]</pc> <w lemma="it" pos="pn" xml:id="A02262-043-b-1670">It</w> <w lemma="be" pos="vvd" xml:id="A02262-043-b-1680">was</w> <w lemma="the" pos="d" xml:id="A02262-043-b-1690">the</w> <w lemma="custom" pos="n1" xml:id="A02262-043-b-1700" reg="Custom">Custome</w> <w lemma="as" pos="acp-cs" xml:id="A02262-043-b-1710">as</w> <w lemma="well" pos="av" xml:id="A02262-043-b-1720">well</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-1730">of</w> <w lemma="all" pos="d" xml:id="A02262-043-b-1740">all</w> <w lemma="the" pos="d" xml:id="A02262-043-b-1750">the</w> <w lemma="eastern" pos="j" xml:id="A02262-043-b-1760">Eastern</w> <w lemma="nation" pos="n2" xml:id="A02262-043-b-1770">Nations</w> <pc xml:id="A02262-043-b-1780">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-043-b-1790">as</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-1800">of</w> <w lemma="the" pos="d" xml:id="A02262-043-b-1810">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-043-b-1820" rendition="#hi" reg="Jews">Iewes</w> <pc xml:id="A02262-043-b-1830" rendition="#hi">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-043-b-1840">to</w> <w lemma="wash" pos="vvi" xml:id="A02262-043-b-1850">wash</w> <w lemma="the" pos="d" xml:id="A02262-043-b-1860">the</w> <w lemma="foot" pos="n2" xml:id="A02262-043-b-1870">feet</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-1880">of</w> <w lemma="their" pos="po" xml:id="A02262-043-b-1890">their</w> <w lemma="guest" pos="n2" xml:id="A02262-043-b-1900">Guests</w> <pc xml:id="A02262-043-b-1910">,</pc> <w lemma="though" pos="cs" xml:id="A02262-043-b-1920">though</w> <w lemma="perform" pos="vvn" xml:id="A02262-043-b-1930">performed</w> <w lemma="by" pos="acp-p" xml:id="A02262-043-b-1940">by</w> <w lemma="inferior" pos="j" xml:id="A02262-043-b-1950">inferior</w> <w lemma="servant" pos="n2" xml:id="A02262-043-b-1960">Servants</w> <pc xml:id="A02262-043-b-1970">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-043-b-1980">but</w> <w lemma="here" pos="av" xml:id="A02262-043-b-1990">here</w> <w lemma="by" pos="acp-p" xml:id="A02262-043-b-2000">by</w> <w lemma="Christ" pos="n1-nn" xml:id="A02262-043-b-2010">Christ</w> <w lemma="himself" pos="px" xml:id="A02262-043-b-2020">himself</w> <pc xml:id="A02262-043-b-2030">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-043-b-2040">to</w> <w lemma="give" pos="vvi" xml:id="A02262-043-b-2050">give</w> <w lemma="a" pos="d" xml:id="A02262-043-b-2060">an</w> <w lemma="example" pos="n1" xml:id="A02262-043-b-2070">example</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-2080">of</w> <w lemma="humility" pos="n1" xml:id="A02262-043-b-2090" reg="humility">humilitie</w> <pc xml:id="A02262-043-b-2100" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="A02262-043-b-2110">They</w> <w lemma="have" pos="vvd" xml:id="A02262-043-b-2120">had</w> <w lemma="vessel" pos="n2" xml:id="A02262-043-b-2130">vessels</w> <w lemma="stand" pos="vvg" xml:id="A02262-043-b-2140">standing</w> <w lemma="by" pos="acp-p" xml:id="A02262-043-b-2150">by</w> <pc xml:id="A02262-043-b-2160">,</pc> <w lemma="ready" pos="av_j" xml:id="A02262-043-b-2170">ready</w> <w lemma="fill" pos="vvn" xml:id="A02262-043-b-2180" reg="filled">fill'd</w> <w lemma="with" pos="acp-p" xml:id="A02262-043-b-2190">with</w> <w lemma="water" pos="n1" xml:id="A02262-043-b-2200">water</w> <w lemma="for" pos="acp-p" xml:id="A02262-043-b-2210">for</w> <w lemma="that" pos="d" xml:id="A02262-043-b-2220">that</w> <w lemma="purpose" pos="n1" xml:id="A02262-043-b-2230">purpose</w> <pc xml:id="A02262-043-b-2240" unit="sentence">.</pc> <w lemma="This" pos="d" xml:id="A02262-043-b-2250">This</w> <pc xml:id="A02262-043-b-2260">,</pc> <w lemma="at" pos="acp-p" xml:id="A02262-043-b-2270">at</w> <w lemma="this" pos="d" xml:id="A02262-043-b-2280">this</w> <w lemma="feast" pos="n1" xml:id="A02262-043-b-2290">Feast</w> <pc xml:id="A02262-043-b-2300">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-043-b-2310">was</w> <w lemma="observe" pos="vvn" xml:id="A02262-043-b-2320">observed</w> <w lemma="between" pos="acp-p" xml:id="A02262-043-b-2330">between</w> <w lemma="the" pos="d" xml:id="A02262-043-b-2340">the</w> <w lemma="first" pos="ord" xml:id="A02262-043-b-2350">first</w> <w lemma="and" pos="cc" xml:id="A02262-043-b-2360">and</w> <w lemma="second" pos="ord" xml:id="A02262-043-b-2370">second</w> <w lemma="lie" pos="vvg" xml:id="A02262-043-b-2380">lying</w> <w lemma="down" pos="acp-av" xml:id="A02262-043-b-2390">down</w> <pc xml:id="A02262-043-b-2400">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-043-b-2410">by</w> <w lemma="way" pos="n1" xml:id="A02262-043-b-2420">way</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-2430">of</w> <w lemma="purification" pos="n1" xml:id="A02262-043-b-2440">Purification</w> <pc xml:id="A02262-043-b-2450">:</pc> </p> <p xml:id="A02262-e118420"> <w lemma="Vers." pos="n-ab" xml:id="A02262-043-b-2460">Vers.</w> <pc xml:id="A02262-043-b-2470" unit="sentence"/> <w lemma="175." pos="crd" xml:id="A02262-043-b-2480">175.</w> <pc xml:id="A02262-043-b-2490" unit="sentence"/> <w lemma="Phosphorus" pos="n1-nn" xml:id="A02262-043-b-2500">Phosphorus</w> <pc xml:id="A02262-043-b-2510">]</pc> <w lemma="the" pos="d" xml:id="A02262-043-b-2520">The</w> <w lemma="same" pos="d" xml:id="A02262-043-b-2530">same</w> <w lemma="with" pos="acp-p" xml:id="A02262-043-b-2540">with</w> <w lemma="Lucifer" pos="n1-nn" xml:id="A02262-043-b-2550" rendition="#hi">Lucifer</w> <pc xml:id="A02262-043-b-2560" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-043-b-2570">which</w> <w lemma="be" pos="vvz" xml:id="A02262-043-b-2580">is</w> <w lemma="a" pos="d" xml:id="A02262-043-b-2590">a</w> <w lemma="bringer" pos="n1" xml:id="A02262-043-b-2600">bringer</w> <w lemma="in" pos="acp-p" xml:id="A02262-043-b-2610">in</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-2620">of</w> <w lemma="light" pos="n1" xml:id="A02262-043-b-2630">Light</w> <pc xml:id="A02262-043-b-2640">;</pc> <w lemma="and" pos="cc" xml:id="A02262-043-b-2650">and</w> <w lemma="therefore" pos="av" xml:id="A02262-043-b-2660">therefore</w> <w lemma="the" pos="d" xml:id="A02262-043-b-2670">the</w> <w lemma="harbinger" pos="n1" xml:id="A02262-043-b-2680">Harbinger</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-2690">of</w> <w lemma="the" pos="d" xml:id="A02262-043-b-2700">the</w> <w lemma="day" pos="n1" xml:id="A02262-043-b-2710">Day</w> <pc xml:id="A02262-043-b-2720">:</pc> <w lemma="say" pos="vvd" xml:id="A02262-043-b-2730">said</w> <w lemma="to" pos="acp-cs" xml:id="A02262-043-b-2740">to</w> <w lemma="conduct" pos="vvi" xml:id="A02262-043-b-2750">conduct</w> <w lemma="and" pos="cc" xml:id="A02262-043-b-2760">and</w> <w lemma="withdraw" pos="vvi" xml:id="A02262-043-b-2770">withdraw</w> <w lemma="the" pos="d" xml:id="A02262-043-b-2780">the</w> <w lemma="star" pos="n2" xml:id="A02262-043-b-2790" reg="Stars">Starres</w> <w lemma="in" pos="acp-p" xml:id="A02262-043-b-2800">in</w> <w lemma="that" pos="d" xml:id="A02262-043-b-2810">that</w> <w lemma="the" pos="d" xml:id="A02262-043-b-2820">the</w> <w lemma="last" pos="ord" xml:id="A02262-043-b-2830">last</w> <w lemma="that" pos="cs" xml:id="A02262-043-b-2840">that</w> <w lemma="shine" pos="vvz" xml:id="A02262-043-b-2850">shineth</w> <pc xml:id="A02262-043-b-2860" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="A02262-043-b-2870">This</w> <w lemma="be" pos="vvz" xml:id="A02262-043-b-2880">is</w> <w lemma="the" pos="d" xml:id="A02262-043-b-2890">the</w> <w lemma="beautiful" pos="j" xml:id="A02262-043-b-2900" reg="beautiful">beautifull</w> <w lemma="planet" pos="n1" xml:id="A02262-043-b-2910">Planet</w> <w lemma="of" pos="acp-p" xml:id="A02262-043-b-2920">of</w> <w lemma="Venus" pos="n1-nn" xml:id="A02262-043-b-2930" rendition="#hi">Venus</w> <pc xml:id="A02262-043-b-2940" rendition="#hi">;</pc> <w lemma="which" pos="crq-r" xml:id="A02262-043-b-2950">which</w> <w lemma="when" pos="crq-cs" xml:id="A02262-043-b-2960">when</w> <w lemma="it" pos="pn" xml:id="A02262-043-b-2970">it</w> <w lemma="rise" pos="vvz" xml:id="A02262-043-b-2980">riseth</w> <pb facs="44" n="80" xml:id="A02262-044-a"/> <w lemma="before" pos="acp-p" xml:id="A02262-044-a-0010">before</w> <w lemma="the" pos="d" xml:id="A02262-044-a-0020">the</w> <w lemma="sun" pos="n1" xml:id="A02262-044-a-0030">Sun</w> <w lemma="be" pos="vvz" xml:id="A02262-044-a-0040">is</w> <w lemma="the" pos="d" xml:id="A02262-044-a-0050">the</w> <w lemma="morning" pos="n1" xml:id="A02262-044-a-0060">Morning</w> <w lemma="star" pos="n1" xml:id="A02262-044-a-0070" reg="Star">Starre</w> <pc xml:id="A02262-044-a-0080">;</pc> <w lemma="and" pos="cc" xml:id="A02262-044-a-0090">and</w> <w lemma="set" pos="vvg" xml:id="A02262-044-a-0100">setting</w> <w lemma="after" pos="acp-p" xml:id="A02262-044-a-0110">after</w> <w lemma="it" pos="pn" xml:id="A02262-044-a-0120">it</w> <pc xml:id="A02262-044-a-0130">,</pc> <w lemma="the" pos="d" xml:id="A02262-044-a-0140">the</w> <w lemma="evening" pos="n1" xml:id="A02262-044-a-0150">Evening</w> <pc xml:id="A02262-044-a-0160" unit="sentence">.</pc> </p> <quote xml:id="A02262-e118430"> <l xml:id="A02262-e118440"> <w lemma="now" pos="av" xml:id="A02262-044-a-0170">Now</w> <w lemma="sea-bathed" pos="j" xml:id="A02262-044-a-0180" reg="sea-bathed">sea-bath'd</w> <w lemma="Hesperus" pos="n1-nn" xml:id="A02262-044-a-0190">Hesperus</w> <pc xml:id="A02262-044-a-0200">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-044-a-0210">who</w> <w lemma="bring" pos="vvz" xml:id="A02262-044-a-0220">brings</w> </l> <l xml:id="A02262-e118450"> <w lemma="night" pos="n1" xml:id="A02262-044-a-0230">Night</w> <w lemma="on" pos="acp-av" xml:id="A02262-044-a-0240">on</w> <pc xml:id="A02262-044-a-0250">,</pc> <w lemma="and" pos="cc" xml:id="A02262-044-a-0260">and</w> <w lemma="first" pos="ord" xml:id="A02262-044-a-0270">first</w> <w lemma="display" pos="vvz" xml:id="A02262-044-a-0280" reg="displays">displayes</w> <w lemma="his" pos="po" xml:id="A02262-044-a-0290">his</w> <w lemma="wing" pos="n2" xml:id="A02262-044-a-0300">wings</w> <pc xml:id="A02262-044-a-0310">:</pc> </l> <l xml:id="A02262-e118460"> <w lemma="now" pos="av" xml:id="A02262-044-a-0320">Now</w> <pc xml:id="A02262-044-a-0330">,</pc> <w lemma="radiant" pos="j" xml:id="A02262-044-a-0340">radiant</w> <w lemma="Lucifer" pos="n1-nn" xml:id="A02262-044-a-0350">Lucifer</w> <pc xml:id="A02262-044-a-0360">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-044-a-0370">who</w> <w lemma="day" pos="n1" xml:id="A02262-044-a-0380">Day</w> </l> <l xml:id="A02262-e118470"> <w lemma="exalt" pos="vvg" xml:id="A02262-044-a-0390">Exalting</w> <pc xml:id="A02262-044-a-0400">,</pc> <w lemma="chase" pos="vvz" xml:id="A02262-044-a-0410" reg="chaseth">chaceth</w> <w lemma="night" pos="n1" xml:id="A02262-044-a-0420">Night</w> <w lemma="away" pos="av" xml:id="A02262-044-a-0430">away</w> <pc xml:id="A02262-044-a-0440" unit="sentence">.</pc> </l> </quote> <p xml:id="A02262-e118480"> <w lemma="in" pos="acp-p" xml:id="A02262-044-a-0450">In</w> <w lemma="regard" pos="n1" xml:id="A02262-044-a-0460">regard</w> <w lemma="that" pos="cs" xml:id="A02262-044-a-0470">that</w> <w lemma="her" pos="po" xml:id="A02262-044-a-0480">her</w> <w lemma="course" pos="n1" xml:id="A02262-044-a-0490">Course</w> <w lemma="be" pos="vvz" xml:id="A02262-044-a-0500">is</w> <w lemma="sometime" pos="av" xml:id="A02262-044-a-0510">sometimes</w> <w lemma="swift" pos="j-c" xml:id="A02262-044-a-0520">swifter</w> <w lemma="than" pos="cs" xml:id="A02262-044-a-0530" reg="than">then</w> <w lemma="the" pos="d" xml:id="A02262-044-a-0540">the</w> <w lemma="sun" pos="n1" xml:id="A02262-044-a-0550">Sun</w> <pc xml:id="A02262-044-a-0560">,</pc> <w lemma="and" pos="cc" xml:id="A02262-044-a-0570">and</w> <w lemma="sometime" pos="av" xml:id="A02262-044-a-0580">sometimes</w> <w lemma="slow" pos="j-c" xml:id="A02262-044-a-0590">slower</w> <pc xml:id="A02262-044-a-0600">:</pc> <w lemma="yet" pos="av" xml:id="A02262-044-a-0610">yet</w> <w lemma="never" pos="av-x" xml:id="A02262-044-a-0620">never</w> <w lemma="far" pos="av_j" xml:id="A02262-044-a-0630" reg="far">farre</w> <w lemma="off" pos="acp-av" xml:id="A02262-044-a-0640">off</w> <pc xml:id="A02262-044-a-0650">,</pc> <w lemma="and" pos="cc" xml:id="A02262-044-a-0660">and</w> <w lemma="fulfil" pos="vvg" xml:id="A02262-044-a-0670">fulfilling</w> <w lemma="the" pos="d" xml:id="A02262-044-a-0680">the</w> <w lemma="same" pos="d" xml:id="A02262-044-a-0690">same</w> <w lemma="period" pos="n1" xml:id="A02262-044-a-0700">period</w> <pc xml:id="A02262-044-a-0710">.</pc> </p> <p xml:id="A02262-e118490"> <w lemma="Vers." pos="n-ab" xml:id="A02262-044-a-0720">Vers.</w> <pc xml:id="A02262-044-a-0730" unit="sentence"/> <w lemma="193." pos="crd" xml:id="A02262-044-a-0740">193.</w> <pc xml:id="A02262-044-a-0750" unit="sentence"/> <w lemma="those" pos="d" xml:id="A02262-044-a-0760">Those</w> <w lemma="city" pos="n2" xml:id="A02262-044-a-0770">Cities</w> <pc xml:id="A02262-044-a-0780">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-044-a-0790" reg="etc.">&amp;c.</w> <pc xml:id="A02262-044-a-0800" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-044-a-0810">The</w> <w lemma="city" pos="n2" xml:id="A02262-044-a-0820">Cities</w> <w lemma="which" pos="crq-r" xml:id="A02262-044-a-0830">which</w> <w lemma="lie" pos="vvb" xml:id="A02262-044-a-0840">lie</w> <w lemma="at" pos="acp-p" xml:id="A02262-044-a-0850">at</w> <w lemma="the" pos="d" xml:id="A02262-044-a-0860">the</w> <w lemma="foot" pos="n1" xml:id="A02262-044-a-0870">foot</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-0880">of</w> <w lemma="Libanus" pos="n1-nn" xml:id="A02262-044-a-0890">Libanus</w> <pc xml:id="A02262-044-a-0900">,</pc> <w lemma="on" pos="acp-p" xml:id="A02262-044-a-0910">on</w> <w lemma="the" pos="d" xml:id="A02262-044-a-0920">the</w> <w lemma="north" pos="n1" xml:id="A02262-044-a-0930">North</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-0940">of</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-044-a-0950">Galilee</w> <pc xml:id="A02262-044-a-0960">;</pc> <w lemma="whereof" pos="crq-cs" xml:id="A02262-044-a-0970">whereof</w> <w lemma="Caesarea" pos="n1-nn" xml:id="A02262-044-a-0980" reg="Caesarea">Cesarea</w> <w lemma="Philippi" pos="n1-nn" xml:id="A02262-044-a-0990">Philippi</w> <pc xml:id="A02262-044-a-1000">,</pc> <w lemma="the" pos="d" xml:id="A02262-044-a-1010">the</w> <w lemma="seat" pos="n1" xml:id="A02262-044-a-1020">Seat</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-1030">of</w> <w lemma="the" pos="d" xml:id="A02262-044-a-1040">the</w> <w lemma="tetrarch" pos="n1" xml:id="A02262-044-a-1050">Tetrarch</w> <pc xml:id="A02262-044-a-1060">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-044-a-1070">was</w> <w lemma="the" pos="d" xml:id="A02262-044-a-1080">the</w> <w lemma="principal" pos="j" xml:id="A02262-044-a-1090" reg="principal">principall</w> <pc xml:id="A02262-044-a-1100">:</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-044-a-1110">where</w> <w lemma="jordan" pos="n1-nn" xml:id="A02262-044-a-1120" rendition="#hi" reg="jordan">Iordan</w> <w lemma="not" pos="xx" xml:id="A02262-044-a-1130">not</w> <w lemma="far" pos="av_j" xml:id="A02262-044-a-1140" reg="far">farre</w> <w lemma="above" pos="acp-av" xml:id="A02262-044-a-1150">above</w> <w lemma="descend" pos="vvz" xml:id="A02262-044-a-1160">descends</w> <w lemma="from" pos="acp-p" xml:id="A02262-044-a-1170">from</w> <w lemma="jour" pos="n1-nn" xml:id="A02262-044-a-1180" rendition="#hi">Ior</w> <w lemma="and" pos="cc" xml:id="A02262-044-a-1190">and</w> <w lemma="dan" pos="n1" xml:id="A02262-044-a-1200" rendition="#hi">Dan</w> <pc xml:id="A02262-044-a-1210" rendition="#hi">,</pc> <w lemma="two" pos="crd" xml:id="A02262-044-a-1220">two</w> <w lemma="neighbour" pos="j_vg" xml:id="A02262-044-a-1230">neighbouring</w> <w lemma="fountain" pos="n2" xml:id="A02262-044-a-1240">Fountains</w> <pc xml:id="A02262-044-a-1250" unit="sentence">.</pc> </p> <p xml:id="A02262-e118500"> <w lemma="verse" pos="n1" xml:id="A02262-044-a-1260" reg="Verse">Vers</w> <w lemma="198." pos="crd" xml:id="A02262-044-a-1270">198.</w> <pc xml:id="A02262-044-a-1280" unit="sentence"/> <w lemma="a" pos="d" xml:id="A02262-044-a-1290">A</w> <w lemma="sea-resembling" pos="j" xml:id="A02262-044-a-1300">Sea-resembling</w> <w lemma="lake" pos="n1" xml:id="A02262-044-a-1310">Lake</w> <pc xml:id="A02262-044-a-1320">.</pc> <pc xml:id="A02262-044-a-1330" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-044-a-1340">The</w> <w lemma="lake" pos="n1" xml:id="A02262-044-a-1350">Lake</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-1360">of</w> <w lemma="Genesareth" pos="n1-nn" xml:id="A02262-044-a-1370" rendition="#hi">Genesareth</w> <w lemma="call" pos="vvn" xml:id="A02262-044-a-1380">called</w> <w lemma="also" pos="av" xml:id="A02262-044-a-1390">also</w> <w lemma="the" pos="d" xml:id="A02262-044-a-1400">the</w> <w lemma="sea" pos="n1" xml:id="A02262-044-a-1410">Sea</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-1420">of</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-044-a-1430" rendition="#hi">Galilee</w> <pc xml:id="A02262-044-a-1440" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-044-a-1450">and</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-1460">of</w> <w lemma="Tiberias" pos="n1-nn" xml:id="A02262-044-a-1470" rendition="#hi">Tiberias</w> <pc xml:id="A02262-044-a-1480" rendition="#hi">;</pc> <w lemma="take" pos="vvg" xml:id="A02262-044-a-1490">taking</w> <w lemma="this" pos="d" xml:id="A02262-044-a-1500">this</w> <w lemma="name" pos="n1" xml:id="A02262-044-a-1510">name</w> <w lemma="from" pos="acp-p" xml:id="A02262-044-a-1520">from</w> <w lemma="that" pos="d" xml:id="A02262-044-a-1530">that</w> <w lemma="city" pos="n1" xml:id="A02262-044-a-1540" reg="City">Citie</w> <w lemma="there" pos="av" xml:id="A02262-044-a-1550">there</w> <w lemma="build" pos="vvn" xml:id="A02262-044-a-1560">built</w> <w lemma="by" pos="acp-p" xml:id="A02262-044-a-1570">by</w> <w lemma="Antipas" pos="n1-nn" xml:id="A02262-044-a-1580" rendition="#hi">Antipas</w> <w lemma="in" pos="acp-p" xml:id="A02262-044-a-1590">in</w> <w lemma="honour" pos="n1" xml:id="A02262-044-a-1600">honour</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-1610">of</w> <w lemma="Tiberius" pos="n1-nn" xml:id="A02262-044-a-1620" rendition="#hi">Tiberius</w> <pc xml:id="A02262-044-a-1630" unit="sentence" rendition="#hi">.</pc> <w lemma="it" pos="pn" xml:id="A02262-044-a-1640">It</w> <w lemma="extend" pos="vvz" xml:id="A02262-044-a-1650">extendeth</w> <w lemma="forty" pos="crd" xml:id="A02262-044-a-1660">forty</w> <w lemma="furlong" pos="n2" xml:id="A02262-044-a-1670" reg="furlongs">fur-longs</w> <w lemma="in" pos="acp-p" xml:id="A02262-044-a-1680">in</w> <w lemma="breadth" pos="n1" xml:id="A02262-044-a-1690">breadth</w> <pc xml:id="A02262-044-a-1700">,</pc> <w lemma="and" pos="cc" xml:id="A02262-044-a-1710">and</w> <w lemma="in" pos="acp-p" xml:id="A02262-044-a-1720">in</w> <w lemma="length" pos="n1" xml:id="A02262-044-a-1730">length</w> <w lemma="a" pos="d" xml:id="A02262-044-a-1740">an</w> <w lemma="hundred" pos="crd" xml:id="A02262-044-a-1750">hundred</w> <pc xml:id="A02262-044-a-1760">:</pc> <w lemma="the" pos="d" xml:id="A02262-044-a-1770">the</w> <w lemma="shore" pos="n1" xml:id="A02262-044-a-1780">shore</w> <w lemma="once" pos="acp-av" xml:id="A02262-044-a-1790">once</w> <w lemma="enrich" pos="vvn" xml:id="A02262-044-a-1800" reg="enriched">inriched</w> <w lemma="with" pos="acp-p" xml:id="A02262-044-a-1810">with</w> <w lemma="the" pos="d" xml:id="A02262-044-a-1820">the</w> <w lemma="city" pos="n2" xml:id="A02262-044-a-1830">Cities</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-1840">of</w> <w lemma="Capharnaum" pos="n1-nn" xml:id="A02262-044-a-1850" rendition="#hi">Capharnaum</w> <pc xml:id="A02262-044-a-1860" rendition="#hi">,</pc> <w lemma="Tiberias" pos="n1-nn" xml:id="A02262-044-a-1870" rendition="#hi">Tiberias</w> <pc xml:id="A02262-044-a-1880" rendition="#hi">,</pc> <w lemma="Bethsaida" pos="n1-nn" xml:id="A02262-044-a-1890" rendition="#hi">Bethsaida</w> <pc xml:id="A02262-044-a-1900" rendition="#hi">,</pc> <w lemma="Bethsan" pos="n1-nn" xml:id="A02262-044-a-1910" rendition="#hi">Bethsan</w> <pc xml:id="A02262-044-a-1920" rendition="#hi">,</pc> <w lemma="Gadra" pos="n1-nn" xml:id="A02262-044-a-1930" rendition="#hi">Gadra</w> <pc xml:id="A02262-044-a-1940" rendition="#hi">,</pc> <w lemma="taricha" pos="n1-nn" xml:id="A02262-044-a-1950" rendition="#hi">Taricha</w> <pc xml:id="A02262-044-a-1960" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-044-a-1970">and</w> <w lemma="chorosaim" pos="vvi" xml:id="A02262-044-a-1980" rendition="#hi">Chorosaim</w> <pc xml:id="A02262-044-a-1990" rendition="#hi">.</pc> </p> <p xml:id="A02262-e118510"> <w lemma="Vers." pos="n-ab" xml:id="A02262-044-a-2000">Vers.</w> <pc xml:id="A02262-044-a-2010" unit="sentence"/> <w lemma="199." pos="crd" xml:id="A02262-044-a-2020">199.</w> <pc xml:id="A02262-044-a-2030" unit="sentence"/> <w lemma="those" pos="d" xml:id="A02262-044-a-2040">Those</w> <w lemma="wood" pos="n2" xml:id="A02262-044-a-2050" reg="Woods">VVoods</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-2060">of</w> <w lemma="palm" pos="n2" xml:id="A02262-044-a-2070" reg="Palms">Palmes</w> <pc xml:id="A02262-044-a-2080">.</pc> <pc xml:id="A02262-044-a-2090" unit="sentence">]</pc> <w lemma="in" pos="acp-p" xml:id="A02262-044-a-2100">In</w> <w lemma="the" pos="d" xml:id="A02262-044-a-2110">the</w> <w lemma="plain" pos="n2" xml:id="A02262-044-a-2120" reg="Plains">Plaines</w> <w lemma="adjoin" pos="vvg" xml:id="A02262-044-a-2130" reg="adjoining">adjoyning</w> <w lemma="to" pos="acp-p" xml:id="A02262-044-a-2140">to</w> <w lemma="jericho" pos="n1-nn" xml:id="A02262-044-a-2150" rendition="#hi" reg="jericho">Iericho</w> <pc xml:id="A02262-044-a-2160" rendition="#hi">:</pc> <w lemma="from" pos="acp-p" xml:id="A02262-044-a-2170">from</w> <w lemma="their" pos="po" xml:id="A02262-044-a-2180">their</w> <w lemma="abundance" pos="n1" xml:id="A02262-044-a-2190">abundance</w> <w lemma="call" pos="vvn" xml:id="A02262-044-a-2200">called</w> <w lemma="the" pos="d" xml:id="A02262-044-a-2210">the</w> <w lemma="city" pos="n1" xml:id="A02262-044-a-2220" reg="City">Citie</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-2230">of</w> <w lemma="palm" pos="n2" xml:id="A02262-044-a-2240" reg="Palms">Palmes</w> <pc xml:id="A02262-044-a-2250">.</pc> </p> <p xml:id="A02262-e118520"> <w lemma="Vers." pos="n-ab" xml:id="A02262-044-a-2260">Vers.</w> <pc xml:id="A02262-044-a-2270" unit="sentence"/> <w lemma="200." pos="crd" xml:id="A02262-044-a-2280">200.</w> <pc xml:id="A02262-044-a-2290" unit="sentence"/> <w lemma="of" pos="acp-p" xml:id="A02262-044-a-2300">Of</w> <w lemma="fragrant" pos="j" xml:id="A02262-044-a-2310">fragrant</w> <w lemma="balsamum" pos="n1" xml:id="A02262-044-a-2320">Balsamum</w> <pc xml:id="A02262-044-a-2330">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-044-a-2340">which</w> <w lemma="etc" pos="n-ab" xml:id="A02262-044-a-2350" reg="etc.">&amp;c.</w> <pc xml:id="A02262-044-a-2360" unit="sentence">]</pc> <w lemma="as" pos="acp-p" xml:id="A02262-044-a-2370">As</w> <w lemma="in" pos="acp-p" xml:id="A02262-044-a-2380">in</w> <pb facs="44" n="81" xml:id="A02262-044-b"/> <w lemma="Engaddi" pos="n1-nn" xml:id="A02262-044-b-0010" rendition="#hi">Engaddi</w> <pc xml:id="A02262-044-b-0020" rendition="#hi">,</pc> <w lemma="so" pos="av" xml:id="A02262-044-b-0030">so</w> <w lemma="balsamum" pos="n1" xml:id="A02262-044-b-0040">Balsamum</w> <w lemma="grow" pos="vvd" xml:id="A02262-044-b-0050">grew</w> <w lemma="plentiful" pos="av_j" xml:id="A02262-044-b-0060">plentifully</w> <w lemma="about" pos="acp-p" xml:id="A02262-044-b-0070">about</w> <w lemma="jericho" pos="n1-nn" xml:id="A02262-044-b-0080" rendition="#hi" reg="jericho">Iericho</w> <pc xml:id="A02262-044-b-0090" unit="sentence" rendition="#hi">.</pc> <w lemma="a" pos="d" xml:id="A02262-044-b-0100">A</w> <w lemma="plant" pos="n1" xml:id="A02262-044-b-0110">plant</w> <w lemma="only" pos="av_j" xml:id="A02262-044-b-0120" reg="only">onely</w> <w lemma="proper" pos="j" xml:id="A02262-044-b-0130">proper</w> <w lemma="to" pos="acp-p" xml:id="A02262-044-b-0140">to</w> <w lemma="that" pos="d" xml:id="A02262-044-b-0150">that</w> <w lemma="country" pos="n1" xml:id="A02262-044-b-0160" reg="Country">Countrey</w> <pc xml:id="A02262-044-b-0170">:</pc> <w lemma="and" pos="cc" xml:id="A02262-044-b-0180">and</w> <w lemma="from" pos="acp-p" xml:id="A02262-044-b-0190">from</w> <w lemma="thence" pos="av" xml:id="A02262-044-b-0200">thence</w> <w lemma="transport" pos="vvn" xml:id="A02262-044-b-0210">transported</w> <w lemma="into" pos="acp-p" xml:id="A02262-044-b-0220">into</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-044-b-0230" reg="Egypt">Aegypt</w> <w lemma="by" pos="acp-p" xml:id="A02262-044-b-0240">by</w> <w lemma="Antonius" pos="n1-nn" xml:id="A02262-044-b-0250" rendition="#hi">Antonius</w> <pc xml:id="A02262-044-b-0260" rendition="#hi">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-044-b-0270">to</w> <w lemma="gratify" pos="vvi" xml:id="A02262-044-b-0280" reg="gratify">gratifie</w> <w lemma="Cleopatra" pos="n1-nn" xml:id="A02262-044-b-0290" rendition="#hi">Cleopatra</w> <pc xml:id="A02262-044-b-0300" unit="sentence" rendition="#hi">.</pc> <w lemma="it" pos="pn" xml:id="A02262-044-b-0310">It</w> <w lemma="die" pos="vvz" xml:id="A02262-044-b-0320">dies</w> <pc xml:id="A02262-044-b-0330">,</pc> <w lemma="if" pos="cs" xml:id="A02262-044-b-0340">if</w> <w lemma="it" pos="pn" xml:id="A02262-044-b-0350">it</w> <w lemma="be" pos="vvb" xml:id="A02262-044-b-0360">be</w> <w lemma="touch" pos="vvn" xml:id="A02262-044-b-0370" reg="touched">toucht</w> <w lemma="with" pos="acp-p" xml:id="A02262-044-b-0380">with</w> <w lemma="iron" pos="n1" xml:id="A02262-044-b-0390">iron</w> <pc xml:id="A02262-044-b-0400">:</pc> <w lemma="and" pos="cc" xml:id="A02262-044-b-0410">and</w> <w lemma="therefore" pos="av" xml:id="A02262-044-b-0420">therefore</w> <w lemma="they" pos="pns" xml:id="A02262-044-b-0430">they</w> <w lemma="launch" pos="vvi" xml:id="A02262-044-b-0440" reg="launch">lanch</w> <w lemma="the" pos="d" xml:id="A02262-044-b-0450">the</w> <w lemma="rind" pos="n1" xml:id="A02262-044-b-0460" reg="rind">rinde</w> <w lemma="with" pos="acp-p" xml:id="A02262-044-b-0470">with</w> <w lemma="sharp" pos="j" xml:id="A02262-044-b-0480">sharp</w> <w lemma="stone" pos="n2" xml:id="A02262-044-b-0490">stones</w> <pc xml:id="A02262-044-b-0500">,</pc> <w lemma="or" pos="cc" xml:id="A02262-044-b-0510">or</w> <w lemma="knife" pos="n2" xml:id="A02262-044-b-0520">knives</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-b-0530">of</w> <w lemma="bone" pos="n1" xml:id="A02262-044-b-0540">bone</w> <pc xml:id="A02262-044-b-0550">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-044-b-0560">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-044-b-0570">whence</w> <w lemma="that" pos="d" xml:id="A02262-044-b-0580">that</w> <w lemma="precious" pos="j" xml:id="A02262-044-b-0590">precious</w> <w lemma="liquor" pos="n1" xml:id="A02262-044-b-0600" reg="liquor">liquour</w> <w lemma="distil" pos="vvz" xml:id="A02262-044-b-0610">distilleth</w> <pc xml:id="A02262-044-b-0620">.</pc> </p> <p xml:id="A02262-e118530"> <w lemma="Vers." pos="n-ab" xml:id="A02262-044-b-0630">Vers.</w> <pc xml:id="A02262-044-b-0640" unit="sentence"/> <w lemma="203." pos="crd" xml:id="A02262-044-b-0650">203.</w> <pc xml:id="A02262-044-b-0660" unit="sentence"/> <w lemma="that" pos="cs" xml:id="A02262-044-b-0670">That</w> <w lemma="mount" pos="n1" xml:id="A02262-044-b-0680">mount</w> <pc xml:id="A02262-044-b-0690">]</pc> <w lemma="Phasga" pos="n1-nn" xml:id="A02262-044-b-0700">Phasga</w> <pc xml:id="A02262-044-b-0710">:</pc> <w lemma="from" pos="acp-p" xml:id="A02262-044-b-0720">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-044-b-0730">whence</w> <w lemma="Moses" pos="n1-nn" xml:id="A02262-044-b-0740" rendition="#hi">Moses</w> <w lemma="see" pos="vvd" xml:id="A02262-044-b-0750">saw</w> <w lemma="all" pos="d" xml:id="A02262-044-b-0760">all</w> <w lemma="the" pos="d" xml:id="A02262-044-b-0770">the</w> <w lemma="land" pos="n1" xml:id="A02262-044-b-0780">land</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-b-0790">of</w> <w lemma="promise" pos="n1" xml:id="A02262-044-b-0800">Promise</w> <w lemma="from" pos="acp-p" xml:id="A02262-044-b-0810">from</w> <w lemma="dan" pos="n1" xml:id="A02262-044-b-0820" rendition="#hi">Dan</w> <w lemma="to" pos="acp-p" xml:id="A02262-044-b-0830">to</w> <w lemma="Bersheba" pos="n1-nn" xml:id="A02262-044-b-0840" rendition="#hi">Bersheba</w> <pc xml:id="A02262-044-b-0850" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-044-b-0860">and</w> <w lemma="there" pos="av" xml:id="A02262-044-b-0870">there</w> <w lemma="die" pos="vvd" xml:id="A02262-044-b-0880">died</w> <pc xml:id="A02262-044-b-0890">:</pc> <w lemma="bury" pos="vvd" xml:id="A02262-044-b-0900">buried</w> <w lemma="in" pos="acp-p" xml:id="A02262-044-b-0910">in</w> <w lemma="a" pos="d" xml:id="A02262-044-b-0920">an</w> <w lemma="unknown" pos="j" xml:id="A02262-044-b-0930">unknown</w> <w lemma="sepulchre" pos="n1" xml:id="A02262-044-b-0940" reg="Sepulchre">Sepulcher</w> <w lemma="by" pos="acp-p" xml:id="A02262-044-b-0950">by</w> <w lemma="a" pos="d" xml:id="A02262-044-b-0960">an</w> <w lemma="angel" pos="n1" xml:id="A02262-044-b-0970">Angel</w> <pc xml:id="A02262-044-b-0980">,</pc> <w lemma="lest" pos="cs" xml:id="A02262-044-b-0990">lest</w> <w lemma="that" pos="d" xml:id="A02262-044-b-1000">that</w> <w lemma="shall" pos="vmd" xml:id="A02262-044-b-1010">should</w> <w lemma="have" pos="vvi" xml:id="A02262-044-b-1020">have</w> <w lemma="draw" pos="vvn" xml:id="A02262-044-b-1030">drawn</w> <w lemma="the" pos="d" xml:id="A02262-044-b-1040">the</w> <w lemma="Israelite" pos="n2-nn" xml:id="A02262-044-b-1050" rendition="#hi">Israelites</w> <w lemma="to" pos="acp-p" xml:id="A02262-044-b-1060">to</w> <w lemma="idolatry" pos="n1" xml:id="A02262-044-b-1070">Idolatry</w> <pc xml:id="A02262-044-b-1080" unit="sentence">.</pc> <w lemma="saint" pos="n1" xml:id="A02262-044-b-1090">Saint</w> <w lemma="Hierome" pos="n1-nn" xml:id="A02262-044-b-1100" rendition="#hi" reg="Hierome">Hitrome</w> <w lemma="write" pos="vvz" xml:id="A02262-044-b-1110">writes</w> <pc xml:id="A02262-044-b-1120">,</pc> <w lemma="how" pos="crq-cs" xml:id="A02262-044-b-1130">how</w> <w lemma="the" pos="d" xml:id="A02262-044-b-1140">the</w> <w lemma="devil" pos="n1" xml:id="A02262-044-b-1150">Devil</w> <pc xml:id="A02262-044-b-1160">,</pc> <w lemma="endeavour" pos="vvg" xml:id="A02262-044-b-1170" reg="endeavouring">indeavouring</w> <w lemma="to" pos="acp-cs" xml:id="A02262-044-b-1180">to</w> <w lemma="reveal" pos="vvi" xml:id="A02262-044-b-1190" reg="reveal">reveale</w> <w lemma="the" pos="d" xml:id="A02262-044-b-1200">the</w> <w lemma="place" pos="n1" xml:id="A02262-044-b-1210">place</w> <pc xml:id="A02262-044-b-1220">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-044-b-1230">was</w> <w lemma="resist" pos="vvn" xml:id="A02262-044-b-1240">resisted</w> <w lemma="by" pos="acp-p" xml:id="A02262-044-b-1250">by</w> <w lemma="Michael" pos="n1-nn" xml:id="A02262-044-b-1260" rendition="#hi">Michael</w> <w lemma="the" pos="d" xml:id="A02262-044-b-1270">the</w> <w lemma="Archangel" pos="n1" xml:id="A02262-044-b-1280">Archangel</w> <pc xml:id="A02262-044-b-1290" unit="sentence">.</pc> </p> <p xml:id="A02262-e118540"> <w lemma="verse" pos="n1" xml:id="A02262-044-b-1300" reg="Verse">Vers</w> <w lemma="209." pos="crd" xml:id="A02262-044-b-1310">209.</w> <pc xml:id="A02262-044-b-1320" unit="sentence"/> <w lemma="cephaean" pos="n2-nn_j" xml:id="A02262-044-b-1330">Cepheans</w> <pc xml:id="A02262-044-b-1340">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-044-b-1350">whose</w> <w lemma="strong" pos="j" xml:id="A02262-044-b-1360">strong</w> <w lemma="wall" pos="n2" xml:id="A02262-044-b-1370">walls</w> <pc xml:id="A02262-044-b-1380">,</pc> <w lemma="etc" pos="av" xml:id="A02262-044-b-1390" reg="etc.">&amp;c</w> <pc xml:id="A02262-044-b-1400">,</pc> <pc xml:id="A02262-044-b-1410">]</pc> <w lemma="Cepheus" pos="n1-nn" xml:id="A02262-044-b-1420" rendition="#hi">Cepheus</w> <pc xml:id="A02262-044-b-1430" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-044-b-1440">the</w> <w lemma="son" pos="n1" xml:id="A02262-044-b-1450">son</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-b-1460">of</w> <w lemma="phoenix" pos="n1" xml:id="A02262-044-b-1470" rendition="#hi">Phoenix</w> <pc xml:id="A02262-044-b-1480" rendition="#hi">,</pc> <w lemma="reign" pos="vvd" xml:id="A02262-044-b-1490">reigned</w> <w lemma="in" pos="acp-p" xml:id="A02262-044-b-1500">in</w> <w lemma="joppa" pos="n1-nn" xml:id="A02262-044-b-1510" rendition="#hi" reg="joppa">Ioppa</w> <pc xml:id="A02262-044-b-1520" rendition="#hi">:</pc> <w lemma="a" pos="d" xml:id="A02262-044-b-1530">A</w> <w lemma="city" pos="n1" xml:id="A02262-044-b-1540" reg="city">citie</w> <w lemma="build" pos="vvn" xml:id="A02262-044-b-1550">built</w> <w lemma="by" pos="acp-p" xml:id="A02262-044-b-1560">by</w> <w lemma="japhet" pos="n1-nn" xml:id="A02262-044-b-1570" rendition="#hi" reg="japhet">Iaphet</w> <w lemma="before" pos="acp-p" xml:id="A02262-044-b-1580">before</w> <w lemma="the" pos="d" xml:id="A02262-044-b-1590">the</w> <w lemma="flood" pos="n1" xml:id="A02262-044-b-1600" reg="Flood">Floud</w> <pc xml:id="A02262-044-b-1610">,</pc> <w lemma="and" pos="cc" xml:id="A02262-044-b-1620">and</w> <w lemma="rather" pos="av-c" xml:id="A02262-044-b-1630">rather</w> <w lemma="cover" pos="vvn" xml:id="A02262-044-b-1640">covered</w> <w lemma="than" pos="cs" xml:id="A02262-044-b-1650" reg="than">then</w> <w lemma="demolish" pos="j_vn" xml:id="A02262-044-b-1660" reg="demolished">demolisht</w> <w lemma="by" pos="acp-p" xml:id="A02262-044-b-1670">by</w> <w lemma="that" pos="d" xml:id="A02262-044-b-1680">that</w> <w lemma="deluge" pos="n1" xml:id="A02262-044-b-1690">Deluge</w> <pc xml:id="A02262-044-b-1700" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-044-b-1710">The</w> <w lemma="inhabitant" pos="n2" xml:id="A02262-044-b-1720">Inhabitants</w> <pc xml:id="A02262-044-b-1730">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-044-b-1740">with</w> <w lemma="their" pos="po" xml:id="A02262-044-b-1750">their</w> <w lemma="territory" pos="n2" xml:id="A02262-044-b-1760">territories</w> <pc xml:id="A02262-044-b-1770">,</pc> <w lemma="take" pos="vvd" xml:id="A02262-044-b-1780">took</w> <w lemma="the" pos="d" xml:id="A02262-044-b-1790">the</w> <w lemma="name" pos="n1" xml:id="A02262-044-b-1800">name</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-b-1810">of</w> <w lemma="their" pos="po" xml:id="A02262-044-b-1820">their</w> <w lemma="king" pos="n1" xml:id="A02262-044-b-1830">King</w> <pc xml:id="A02262-044-b-1840">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-044-b-1850">Who</w> <w lemma="worship" pos="vvd" xml:id="A02262-044-b-1860">worshipped</w> <w lemma="Dercetis" pos="n1-nn" xml:id="A02262-044-b-1870" rendition="#hi">Dercetis</w> <w lemma="the" pos="d" xml:id="A02262-044-b-1880">the</w> <w lemma="goddess" pos="n1" xml:id="A02262-044-b-1890" reg="Goddess">Goddesse</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-b-1900">of</w> <w lemma="the" pos="d" xml:id="A02262-044-b-1910">the</w> <w lemma="ascalonite" pos="n2-nn" xml:id="A02262-044-b-1920" rendition="#hi">Ascalonites</w> <w lemma="their" pos="po" xml:id="A02262-044-b-1930">their</w> <w lemma="neighbour" pos="n2" xml:id="A02262-044-b-1940">neighbours</w> <pc xml:id="A02262-044-b-1950" unit="sentence">.</pc> <w lemma="she" pos="pns" xml:id="A02262-044-b-1960">She</w> <pc xml:id="A02262-044-b-1970">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-044-b-1980">as</w> <w lemma="they" pos="pns" xml:id="A02262-044-b-1990">they</w> <w lemma="fable" pos="n1" xml:id="A02262-044-b-2000">fable</w> <pc xml:id="A02262-044-b-2010">,</pc> <w lemma="inflame" pos="vvn" xml:id="A02262-044-b-2020">inflamed</w> <w lemma="with" pos="acp-p" xml:id="A02262-044-b-2030">with</w> <w lemma="the" pos="d" xml:id="A02262-044-b-2040">the</w> <w lemma="love" pos="n1" xml:id="A02262-044-b-2050">love</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-b-2060">of</w> <w lemma="a" pos="d" xml:id="A02262-044-b-2070">a</w> <w lemma="beautiful" pos="j" xml:id="A02262-044-b-2080" reg="beautiful">beautifull</w> <w lemma="youth" pos="n1" xml:id="A02262-044-b-2090">Youth</w> <w lemma="who" pos="crq-r" xml:id="A02262-044-b-2100">who</w> <w lemma="sacrifice" pos="vvn" xml:id="A02262-044-b-2110" reg="sacrificed">sacrific'd</w> <w lemma="unto" pos="acp-p" xml:id="A02262-044-b-2120">unto</w> <w lemma="she" pos="pno" xml:id="A02262-044-b-2130">her</w> <pc xml:id="A02262-044-b-2140">,</pc> <w lemma="have" pos="vvg" xml:id="A02262-044-b-2150">having</w> <w lemma="by" pos="acp-p" xml:id="A02262-044-b-2160">by</w> <w lemma="he" pos="pno" xml:id="A02262-044-b-2170">him</w> <w lemma="a" pos="d" xml:id="A02262-044-b-2180">a</w> <w lemma="daughter" pos="n1" xml:id="A02262-044-b-2190">Daughter</w> <pc join="right" xml:id="A02262-044-b-2200">(</pc> <w lemma="who" pos="crq-r" xml:id="A02262-044-b-2210">who</w> <w lemma="after" pos="acp-av" xml:id="A02262-044-b-2220">after</w> <pc xml:id="A02262-044-b-2230">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-044-b-2240">in</w> <w lemma="that" pos="cs" xml:id="A02262-044-b-2250">that</w> <w lemma="nourish" pos="vvn" xml:id="A02262-044-b-2260">nourished</w> <w lemma="by" pos="acp-p" xml:id="A02262-044-b-2270">by</w> <w lemma="dove" pos="n2" xml:id="A02262-044-b-2280">Doves</w> <pc xml:id="A02262-044-b-2290">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-044-b-2300">was</w> <w lemma="call" pos="vvn" xml:id="A02262-044-b-2310">called</w> <w lemma="Semiramis" pos="n1-nn" xml:id="A02262-044-b-2320" rendition="#hi">Semiramis</w> <pc xml:id="A02262-044-b-2330" rendition="#hi">)</pc> <w lemma="ashamed" pos="j" xml:id="A02262-044-b-2340">ashamed</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-b-2350">of</w> <w lemma="her" pos="po" xml:id="A02262-044-b-2360">her</w> <w lemma="incontinency" pos="n1" xml:id="A02262-044-b-2370">incontinency</w> <pc xml:id="A02262-044-b-2380">,</pc> <w lemma="put" pos="vvd" xml:id="A02262-044-b-2390">put</w> <w lemma="away" pos="av" xml:id="A02262-044-b-2400">away</w> <w lemma="the" pos="d" xml:id="A02262-044-b-2410">the</w> <w lemma="youth" pos="n1" xml:id="A02262-044-b-2420">Youth</w> <pc xml:id="A02262-044-b-2430">,</pc> <w lemma="expose" pos="vvn" xml:id="A02262-044-b-2440">exposed</w> <w lemma="the" pos="d" xml:id="A02262-044-b-2450">the</w> <w lemma="child" pos="n1" xml:id="A02262-044-b-2460" reg="child">childe</w> <w lemma="to" pos="acp-p" xml:id="A02262-044-b-2470">to</w> <w lemma="the" pos="d" xml:id="A02262-044-b-2480">the</w> <w lemma="mercy" pos="n1" xml:id="A02262-044-b-2490" reg="mercy">mercie</w> <w lemma="of" pos="acp-p" xml:id="A02262-044-b-2500">of</w> <w lemma="the" pos="d" xml:id="A02262-044-b-2510">the</w> <w lemma="desert" pos="n2" xml:id="A02262-044-b-2520">Deserts</w> <pc xml:id="A02262-044-b-2530">;</pc> <w lemma="and" pos="cc" xml:id="A02262-044-b-2540">and</w> <w lemma="distract" pos="vvn" xml:id="A02262-044-b-2550">distracted</w> <w lemma="with" pos="acp-p" xml:id="A02262-044-b-2560">with</w> <w lemma="sorrow" pos="n1" xml:id="A02262-044-b-2570">sorrow</w> <pc xml:id="A02262-044-b-2580">,</pc> <w lemma="throw" pos="vvd" xml:id="A02262-044-b-2590">threw</w> <w lemma="herself" pos="px" xml:id="A02262-044-b-2600" reg="herself">her self</w> <w lemma="into" pos="acp-p" xml:id="A02262-044-b-2610">into</w> <w lemma="a" pos="d" xml:id="A02262-044-b-2620">a</w> <w lemma="lake" pos="n1" xml:id="A02262-044-b-2630">Lake</w> <w lemma="near" pos="acp-p" xml:id="A02262-044-b-2640" reg="near">neare</w> <pb facs="45" n="82" xml:id="A02262-045-a"/> <w lemma="Ascalon" pos="n1-nn" xml:id="A02262-045-a-0010" rendition="#hi">Ascalon</w> <pc xml:id="A02262-045-a-0020" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-045-a-0030">and</w> <w lemma="there" pos="av" xml:id="A02262-045-a-0040">there</w> <w lemma="be" pos="vvd" xml:id="A02262-045-a-0050">was</w> <w lemma="change" pos="vvn" xml:id="A02262-045-a-0060">changed</w> <w lemma="into" pos="acp-p" xml:id="A02262-045-a-0070">into</w> <w lemma="a" pos="d" xml:id="A02262-045-a-0080">a</w> <w lemma="fish" pos="n1" xml:id="A02262-045-a-0090">fish</w> <pc xml:id="A02262-045-a-0100" unit="sentence">.</pc> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-0110">Of</w> <w lemma="which" pos="crq-r" xml:id="A02262-045-a-0120">which</w> <w lemma="Ovid" pos="n1-nn" xml:id="A02262-045-a-0130" rendition="#hi">Ovid</w> <pc xml:id="A02262-045-a-0140" rendition="#hi">.</pc> </p> <quote xml:id="A02262-e118550"> <l xml:id="A02262-e118560"> <pc xml:id="A02262-045-a-0150" unit="sentence">�</pc> <w lemma="to" pos="acp-p" xml:id="A02262-045-a-0160">To</w> <w lemma="insist" pos="vvi" xml:id="A02262-045-a-0170">insist</w> <w lemma="upon" pos="acp-p" xml:id="A02262-045-a-0180">upon</w> </l> <l xml:id="A02262-e118570"> <w lemma="the" pos="d" xml:id="A02262-045-a-0190">The</w> <w lemma="sad" pos="j" xml:id="A02262-045-a-0200">sad</w> <w lemma="Dercetis" pos="n1-nn" xml:id="A02262-045-a-0210">Dercetis</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-0220">of</w> <w lemma="great" pos="j" xml:id="A02262-045-a-0230">great</w> <w lemma="Babylon" pos="n1-nn" xml:id="A02262-045-a-0240">Babylon</w> <pc xml:id="A02262-045-a-0250">:</pc> </l> <l xml:id="A02262-e118580"> <w lemma="who" pos="crq-r" xml:id="A02262-045-a-0260">Who</w> <pc xml:id="A02262-045-a-0270">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-045-a-0280">as</w> <w lemma="the" pos="d" xml:id="A02262-045-a-0290">the</w> <w lemma="Palestine" pos="n2-nn" xml:id="A02262-045-a-0300">Palestines</w> <w lemma="believe" pos="vvb" xml:id="A02262-045-a-0310" reg="believe">beleeve</w> <pc xml:id="A02262-045-a-0320">,</pc> <w lemma="do" pos="vvd" xml:id="A02262-045-a-0330">did</w> <w lemma="take" pos="vvi" xml:id="A02262-045-a-0340">take</w> </l> <l xml:id="A02262-e118590"> <w lemma="a" pos="d" xml:id="A02262-045-a-0350">A</w> <w lemma="scaly" pos="j" xml:id="A02262-045-a-0360">scaly</w> <w lemma="form" pos="n1" xml:id="A02262-045-a-0370">form</w> <pc xml:id="A02262-045-a-0380">,</pc> <w lemma="inhabit" pos="vvg" xml:id="A02262-045-a-0390">inhabiting</w> <w lemma="a" pos="d" xml:id="A02262-045-a-0400">a</w> <w lemma="lake" pos="n1" xml:id="A02262-045-a-0410">Lake</w> <pc xml:id="A02262-045-a-0420" unit="sentence">.</pc> </l> </quote> <p xml:id="A02262-e118600"> <w lemma="to" pos="acp-p" xml:id="A02262-045-a-0430">To</w> <w lemma="who" pos="crq-ro" xml:id="A02262-045-a-0440">whom</w> <w lemma="a" pos="d" xml:id="A02262-045-a-0450">a</w> <w lemma="magnificent" pos="j" xml:id="A02262-045-a-0460">magnificent</w> <w lemma="temple" pos="n1" xml:id="A02262-045-a-0470">Temple</w> <w lemma="be" pos="vvd" xml:id="A02262-045-a-0480">was</w> <w lemma="erect" pos="vvn" xml:id="A02262-045-a-0490">erected</w> <pc xml:id="A02262-045-a-0500">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-045-a-0510">with</w> <w lemma="her" pos="po" xml:id="A02262-045-a-0520">her</w> <w lemma="image" pos="n1" xml:id="A02262-045-a-0530">image</w> <w lemma="in" pos="acp-p" xml:id="A02262-045-a-0540">in</w> <w lemma="the" pos="d" xml:id="A02262-045-a-0550">the</w> <w lemma="likeness" pos="n1" xml:id="A02262-045-a-0560" reg="likeness">likenesse</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-0570">of</w> <w lemma="a" pos="d" xml:id="A02262-045-a-0580">a</w> <w lemma="fish" pos="n1" xml:id="A02262-045-a-0590">fish</w> <w lemma="from" pos="acp-p" xml:id="A02262-045-a-0600">from</w> <w lemma="the" pos="d" xml:id="A02262-045-a-0610">the</w> <w lemma="navel" pos="n1" xml:id="A02262-045-a-0620" reg="navel">navell</w> <w lemma="downward" pos="av_j" xml:id="A02262-045-a-0630">downward</w> <pc xml:id="A02262-045-a-0640" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="A02262-045-a-0650">This</w> <w lemma="be" pos="vvd" xml:id="A02262-045-a-0660">was</w> <w lemma="that" pos="d" xml:id="A02262-045-a-0670">that</w> <w lemma="Dagon" pos="n1-nn" xml:id="A02262-045-a-0680" rendition="#hi">Dagon</w> <pc xml:id="A02262-045-a-0690" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-045-a-0700">the</w> <w lemma="idol" pos="n1" xml:id="A02262-045-a-0710">Idol</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-0720">of</w> <w lemma="the" pos="d" xml:id="A02262-045-a-0730">the</w> <w lemma="ascolonite" pos="n2-nn" xml:id="A02262-045-a-0740" rendition="#hi">Ascolonites</w> <pc xml:id="A02262-045-a-0750" rendition="#hi">,</pc> <w lemma="accord" pos="vvg" xml:id="A02262-045-a-0760">according</w> <w lemma="to" pos="acp-p" xml:id="A02262-045-a-0770">to</w> <w lemma="S." pos="n-ab" xml:id="A02262-045-a-0780" rendition="#hi">S.</w> <w lemma="Hierome" pos="n1-nn" xml:id="A02262-045-a-0790" rendition="#hi">Hierome</w> <pc xml:id="A02262-045-a-0800" rendition="#hi">,</pc> <pc join="right" xml:id="A02262-045-a-0810">(</pc> <w lemma="by" pos="acp-p" xml:id="A02262-045-a-0820">by</w> <w lemma="interpretation" pos="n1" xml:id="A02262-045-a-0830">interpretation</w> <w lemma="the" pos="d" xml:id="A02262-045-a-0840">the</w> <w lemma="fish" pos="n1" xml:id="A02262-045-a-0850">Fish</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-0860">of</w> <w lemma="sorrow" pos="n1" xml:id="A02262-045-a-0870">Sorrow</w> <pc xml:id="A02262-045-a-0880">)</pc> <w lemma="which" pos="crq-r" xml:id="A02262-045-a-0890">which</w> <w lemma="fall" pos="vvd" xml:id="A02262-045-a-0900">fell</w> <w lemma="before" pos="acp-p" xml:id="A02262-045-a-0910">before</w> <w lemma="the" pos="d" xml:id="A02262-045-a-0920">the</w> <w lemma="ark" pos="n1" xml:id="A02262-045-a-0930">Ark</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-0940">of</w> <w lemma="God" pos="n1-nn" xml:id="A02262-045-a-0950">God</w> <pc xml:id="A02262-045-a-0960">,</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-045-a-0970">when</w> <w lemma="it" pos="pn" xml:id="A02262-045-a-0980">it</w> <w lemma="be" pos="vvd" xml:id="A02262-045-a-0990">was</w> <w lemma="bring" pos="vvn" xml:id="A02262-045-a-1000">brought</w> <w lemma="into" pos="acp-p" xml:id="A02262-045-a-1010">into</w> <w lemma="her" pos="po" xml:id="A02262-045-a-1020">her</w> <w lemma="temple" pos="n1" xml:id="A02262-045-a-1030">Temple</w> <pc xml:id="A02262-045-a-1040">.</pc> </p> <p xml:id="A02262-e118610"> <w lemma="Vers." pos="n-ab" xml:id="A02262-045-a-1050">Vers.</w> <pc xml:id="A02262-045-a-1060" unit="sentence"/> <w lemma="214." pos="crd" xml:id="A02262-045-a-1070">214.</w> <pc xml:id="A02262-045-a-1080" unit="sentence"/> <w lemma="Azotus" pos="n1-nn" xml:id="A02262-045-a-1090">Azotus</w> <pc xml:id="A02262-045-a-1100">,</pc> <w lemma="both" pos="d" xml:id="A02262-045-a-1110">both</w> <w lemma="the" pos="d" xml:id="A02262-045-a-1120">the</w> <w lemma="Jamnes" pos="n1-nn" xml:id="A02262-045-a-1130">Jamnes</w> <pc xml:id="A02262-045-a-1140">]</pc> <w lemma="maritime" pos="j" xml:id="A02262-045-a-1150" rendition="#hi" reg="Maritime">Maritim</w> <w lemma="town" pos="n1g" xml:id="A02262-045-a-1160" reg="town's">townes</w> <w lemma="belong" pos="vvg" xml:id="A02262-045-a-1170">belonging</w> <w lemma="to" pos="acp-p" xml:id="A02262-045-a-1180">to</w> <w lemma="the" pos="d" xml:id="A02262-045-a-1190">the</w> <w lemma="philistine" pos="n2-nn_j" xml:id="A02262-045-a-1200" rendition="#hi">Philistines</w> <pc xml:id="A02262-045-a-1210" rendition="#hi">:</pc> <w lemma="the" pos="d" xml:id="A02262-045-a-1220">the</w> <w lemma="latter" pos="j" xml:id="A02262-045-a-1230">latter</w> <w lemma="so" pos="av" xml:id="A02262-045-a-1240">so</w> <w lemma="call" pos="vvn" xml:id="A02262-045-a-1250">called</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-1260">of</w> <w lemma="the" pos="d" xml:id="A02262-045-a-1270">the</w> <w lemma="flourish" pos="j_vg" xml:id="A02262-045-a-1280">flourishing</w> <w lemma="soil" pos="vvb" xml:id="A02262-045-a-1290" reg="Soil">Soyle</w> <pc xml:id="A02262-045-a-1300">.</pc> </p> <p xml:id="A02262-e118620"> <w lemma="Vers." pos="n-ab" xml:id="A02262-045-a-1310">Vers.</w> <pc xml:id="A02262-045-a-1320" unit="sentence"/> <w lemma="215." pos="crd" xml:id="A02262-045-a-1330">215.</w> <pc xml:id="A02262-045-a-1340" unit="sentence"/> <w lemma="Lydda" pos="n1-nn" xml:id="A02262-045-a-1350">Lydda</w> <pc xml:id="A02262-045-a-1360">]</pc> <w lemma="a" pos="d" xml:id="A02262-045-a-1370">A</w> <w lemma="city" pos="n1" xml:id="A02262-045-a-1380" reg="City">Citie</w> <w lemma="seat" pos="vvn" xml:id="A02262-045-a-1390">seated</w> <w lemma="in" pos="acp-p" xml:id="A02262-045-a-1400">in</w> <w lemma="the" pos="d" xml:id="A02262-045-a-1410">the</w> <w lemma="valley" pos="n1" xml:id="A02262-045-a-1420">valley</w> <w lemma="above" pos="acp-av" xml:id="A02262-045-a-1430">above</w> <pc xml:id="A02262-045-a-1440">,</pc> <w lemma="and" pos="cc" xml:id="A02262-045-a-1450">and</w> <w lemma="a" pos="d" xml:id="A02262-045-a-1460">a</w> <w lemma="little" pos="j" xml:id="A02262-045-a-1470">little</w> <w lemma="to" pos="acp-p" xml:id="A02262-045-a-1480">to</w> <w lemma="the" pos="d" xml:id="A02262-045-a-1490">the</w> <w lemma="north" pos="n1" xml:id="A02262-045-a-1500">North</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-1510">of</w> <w lemma="joppa" pos="n1-nn" xml:id="A02262-045-a-1520" rendition="#hi" reg="joppa">Ioppa</w> <pc xml:id="A02262-045-a-1530" rendition="#hi">:</pc> <w lemma="call" pos="vvn" xml:id="A02262-045-a-1540">called</w> <w lemma="after" pos="acp-av" xml:id="A02262-045-a-1550">after</w> <pc xml:id="A02262-045-a-1560">,</pc> <w lemma="the" pos="d" xml:id="A02262-045-a-1570">the</w> <w lemma="city" pos="n1" xml:id="A02262-045-a-1580" reg="City">Citie</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-1590">of</w> <w lemma="jupiter" pos="n1-nn" xml:id="A02262-045-a-1600" rendition="#hi" reg="jupiter">Iupiter</w> <pc xml:id="A02262-045-a-1610" rendition="#hi">:</pc> <w lemma="famous" pos="j" xml:id="A02262-045-a-1620">famous</w> <w lemma="for" pos="acp-cs" xml:id="A02262-045-a-1630">for</w> <w lemma="the" pos="d" xml:id="A02262-045-a-1640">the</w> <w lemma="allegorical" pos="j" xml:id="A02262-045-a-1650" reg="Allegorical">Allegoricall</w> <w lemma="combat" pos="n1" xml:id="A02262-045-a-1660">Combat</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-1670">of</w> <w lemma="n-ab" pos="n1" xml:id="A02262-045-a-1680">St</w> <w lemma="George" pos="n1-nn" xml:id="A02262-045-a-1690" rendition="#hi">George</w> <pc xml:id="A02262-045-a-1700" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-045-a-1710">and</w> <w lemma="his" pos="po" xml:id="A02262-045-a-1720">his</w> <w lemma="martyrdom" pos="n1" xml:id="A02262-045-a-1730" reg="Martyrdom">Martyrdome</w> <pc xml:id="A02262-045-a-1740">.</pc> </p> <p xml:id="A02262-e118630"> <w lemma="Vers." pos="n-ab" xml:id="A02262-045-a-1750">Vers.</w> <pc xml:id="A02262-045-a-1760" unit="sentence"/> <w lemma="216." pos="crd" xml:id="A02262-045-a-1770">216.</w> <pc xml:id="A02262-045-a-1780" unit="sentence"/> <w lemma="Caparorsa" pos="n1-nn" xml:id="A02262-045-a-1790">Caparorsa</w> <pc xml:id="A02262-045-a-1800">]</pc> <w lemma="a" pos="d" xml:id="A02262-045-a-1810">A</w> <w lemma="city" pos="n1" xml:id="A02262-045-a-1820" reg="City">Citie</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-1830">of</w> <w lemma="judaea" pos="n1-nn" xml:id="A02262-045-a-1840" rendition="#hi" reg="judaea">Iudaea</w> <w lemma="accord" pos="vvg" xml:id="A02262-045-a-1850">according</w> <w lemma="to" pos="acp-p" xml:id="A02262-045-a-1860">to</w> <w lemma="Ptolomey" pos="n1-nn" xml:id="A02262-045-a-1870" rendition="#hi">Ptolomey</w> <pc xml:id="A02262-045-a-1880" rendition="#hi">;</pc> <w lemma="rather" pos="av" xml:id="A02262-045-a-1890">rather</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-1900">of</w> <w lemma="Idumea" pos="n1-nn" xml:id="A02262-045-a-1910" rendition="#hi">Idumea</w> <pc xml:id="A02262-045-a-1920" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-045-a-1930">as</w> <w lemma="here" pos="av" xml:id="A02262-045-a-1940">here</w> <w lemma="intimate" pos="vvn" xml:id="A02262-045-a-1950">intimated</w> <w lemma="by" pos="acp-p" xml:id="A02262-045-a-1960">by</w> <w lemma="our" pos="po" xml:id="A02262-045-a-1970">our</w> <w lemma="author" pos="n1" xml:id="A02262-045-a-1980" reg="Author">Authour</w> <pc xml:id="A02262-045-a-1990">.</pc> </p> <p xml:id="A02262-e118640"> <w lemma="Vers." pos="n-ab" xml:id="A02262-045-a-2000">Vers.</w> <pc xml:id="A02262-045-a-2010" unit="sentence"/> <w lemma="217." pos="crd" xml:id="A02262-045-a-2020">217.</w> <pc xml:id="A02262-045-a-2030" unit="sentence"/> <w lemma="Damascus" pos="n1-nn" xml:id="A02262-045-a-2040">Damascus</w> <pc xml:id="A02262-045-a-2050">]</pc> <w lemma="the" pos="d" xml:id="A02262-045-a-2060">The</w> <w lemma="regal" pos="j" xml:id="A02262-045-a-2070" reg="regal">regall</w> <w lemma="city" pos="n1" xml:id="A02262-045-a-2080" reg="City">Citie</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-2090">of</w> <w lemma="Syria" pos="n1-nn" xml:id="A02262-045-a-2100" rendition="#hi">Syria</w> <pc xml:id="A02262-045-a-2110" rendition="#hi">:</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-045-a-2120">as</w> <w lemma="pleasant" pos="j" xml:id="A02262-045-a-2130">pleasant</w> <w lemma="as" pos="acp-cs" xml:id="A02262-045-a-2140">as</w> <w lemma="great" pos="j" xml:id="A02262-045-a-2150">great</w> <pc xml:id="A02262-045-a-2160">;</pc> <w lemma="here" pos="av" xml:id="A02262-045-a-2170">here</w> <w lemma="say" pos="vvd" xml:id="A02262-045-a-2180">said</w> <w lemma="to" pos="acp-cs" xml:id="A02262-045-a-2190">to</w> <w lemma="have" pos="vvi" xml:id="A02262-045-a-2200">have</w> <w lemma="command" pos="vvn" xml:id="A02262-045-a-2210">commanded</w> <w lemma="ten" pos="crd" xml:id="A02262-045-a-2220">ten</w> <w lemma="nation" pos="n2" xml:id="A02262-045-a-2230">Nations</w> <pc xml:id="A02262-045-a-2240" unit="sentence">.</pc> <w lemma="it" pos="pn" xml:id="A02262-045-a-2250">It</w> <w lemma="lie" pos="vvz" xml:id="A02262-045-a-2260">lieth</w> <w lemma="on" pos="acp-p" xml:id="A02262-045-a-2270">on</w> <w lemma="the" pos="d" xml:id="A02262-045-a-2280">the</w> <w lemma="north" pos="n1" xml:id="A02262-045-a-2290">North</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-a-2300">of</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-045-a-2310" rendition="#hi" reg="Galilee">Galiee</w> <pc xml:id="A02262-045-a-2320" rendition="#hi">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-045-a-2330">in</w> <w lemma="a" pos="d" xml:id="A02262-045-a-2340">a</w> <w lemma="valley" pos="n1" xml:id="A02262-045-a-2350">valley</w> <w lemma="beyond" pos="acp-p" xml:id="A02262-045-a-2360">beyond</w> <w lemma="Antelibanus" pos="n1-nn" xml:id="A02262-045-a-2370" rendition="#hi">Antelibanus</w> <pc xml:id="A02262-045-a-2380" rendition="#hi">:</pc> <w lemma="six" pos="crd" xml:id="A02262-045-a-2390">six</w> <w lemma="short" pos="j" xml:id="A02262-045-a-2400">short</w> <w lemma="day" pos="n2g" xml:id="A02262-045-a-2410" reg="days'">dayes</w> <w lemma="journey" pos="n1" xml:id="A02262-045-a-2420">journey</w> <w lemma="from" pos="acp-p" xml:id="A02262-045-a-2430">from</w> <w lemma="jerusalem" pos="n1-nn" xml:id="A02262-045-a-2440" rendition="#hi" reg="jerusalem">Ierusalem</w> <pc xml:id="A02262-045-a-2450" rendition="#hi">.</pc> </p> <pb facs="45" n="83" xml:id="A02262-045-b"/> <p xml:id="A02262-e118650"> <w lemma="Vers." pos="n-ab" xml:id="A02262-045-b-0010">Vers.</w> <pc xml:id="A02262-045-b-0020" unit="sentence"/> <w lemma="219." pos="crd" xml:id="A02262-045-b-0030">219.</w> <pc xml:id="A02262-045-b-0040" unit="sentence"/> <w lemma="Sabaste" pos="n1-nn" xml:id="A02262-045-b-0050">Sabaste</w> <pc xml:id="A02262-045-b-0060">]</pc> <w lemma="Samaria" pos="n1-nn" xml:id="A02262-045-b-0070" rendition="#hi">Samaria</w> <pc xml:id="A02262-045-b-0080" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-045-b-0090">the</w> <w lemma="sovereign" pos="j" xml:id="A02262-045-b-0100" reg="sovereign">soveraigne</w> <w lemma="city" pos="n1" xml:id="A02262-045-b-0110" reg="City">Citie</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-0120">of</w> <w lemma="those" pos="d" xml:id="A02262-045-b-0130">those</w> <w lemma="ten" pos="crd" xml:id="A02262-045-b-0140">ten</w> <w lemma="tribe" pos="n2" xml:id="A02262-045-b-0150">Tribes</w> <w lemma="which" pos="crq-r" xml:id="A02262-045-b-0160">which</w> <w lemma="fall" pos="vvd" xml:id="A02262-045-b-0170">fell</w> <w lemma="from" pos="acp-p" xml:id="A02262-045-b-0180">from</w> <w lemma="the" pos="d" xml:id="A02262-045-b-0190">the</w> <w lemma="house" pos="n1" xml:id="A02262-045-b-0200">House</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-0210">of</w> <w lemma="judah" pos="n1-nn" xml:id="A02262-045-b-0220" rendition="#hi" reg="judah">Iudah</w> <pc xml:id="A02262-045-b-0230" rendition="#hi">:</pc> <w lemma="not" pos="xx" xml:id="A02262-045-b-0240">not</w> <w lemma="much" pos="av_d" xml:id="A02262-045-b-0250">much</w> <w lemma="above" pos="acp-p" xml:id="A02262-045-b-0260">above</w> <w lemma="a" pos="d" xml:id="A02262-045-b-0270">a</w> <w lemma="day" pos="n1g" xml:id="A02262-045-b-0280" reg="day's">dayes</w> <w lemma="journey" pos="n1" xml:id="A02262-045-b-0290">journey</w> <w lemma="from" pos="acp-p" xml:id="A02262-045-b-0300">from</w> <w lemma="jerusalem" pos="n1-nn" xml:id="A02262-045-b-0310" rendition="#hi" reg="jerusalem">Ierusalem</w> <pc xml:id="A02262-045-b-0320" unit="sentence" rendition="#hi">.</pc> <w lemma="build" pos="vvn" xml:id="A02262-045-b-0330">Built</w> <w lemma="by" pos="acp-p" xml:id="A02262-045-b-0340">by</w> <w lemma="Amri" pos="n1-nn" xml:id="A02262-045-b-0350" rendition="#hi">Amri</w> <w lemma="on" pos="acp-p" xml:id="A02262-045-b-0360">on</w> <w lemma="the" pos="d" xml:id="A02262-045-b-0370">the</w> <w lemma="top" pos="n1" xml:id="A02262-045-b-0380">top</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-0390">of</w> <w lemma="a" pos="d" xml:id="A02262-045-b-0400">a</w> <w lemma="hill" pos="n1" xml:id="A02262-045-b-0410">Hill</w> <pc xml:id="A02262-045-b-0420">,</pc> <w lemma="present" pos="vvg" xml:id="A02262-045-b-0430">presenting</w> <w lemma="a" pos="d" xml:id="A02262-045-b-0440">an</w> <w lemma="admirable" pos="j" xml:id="A02262-045-b-0450">admirable</w> <w lemma="prospect" pos="n1" xml:id="A02262-045-b-0460">Prospect</w> <pc xml:id="A02262-045-b-0470">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-045-b-0480">which</w> <w lemma="he" pos="pns" xml:id="A02262-045-b-0490">he</w> <w lemma="buy" pos="vvd" xml:id="A02262-045-b-0500">bought</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-0510">of</w> <w lemma="samarus" pos="n1-nn" xml:id="A02262-045-b-0520" rendition="#hi">Samarus</w> <pc xml:id="A02262-045-b-0530" rendition="#hi">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-0540">of</w> <w lemma="who" pos="crq-ro" xml:id="A02262-045-b-0550">whom</w> <w lemma="it" pos="pn" xml:id="A02262-045-b-0560">it</w> <w lemma="be" pos="vvd" xml:id="A02262-045-b-0570">was</w> <w lemma="call" pos="vvn" xml:id="A02262-045-b-0580">called</w> <w lemma="Samaria" pos="n1-nn" xml:id="A02262-045-b-0590" rendition="#hi">Samaria</w> <pc xml:id="A02262-045-b-0600" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="A02262-045-b-0610">The</w> <w lemma="inhabitant" pos="n2" xml:id="A02262-045-b-0620">Inhabitants</w> <w lemma="infamous" pos="j" xml:id="A02262-045-b-0630">infamous</w> <w lemma="for" pos="acp-p" xml:id="A02262-045-b-0640">for</w> <w lemma="their" pos="po" xml:id="A02262-045-b-0650">their</w> <w lemma="frequent" pos="j" xml:id="A02262-045-b-0660">frequent</w> <w lemma="fall" pos="vvg" xml:id="A02262-045-b-0670">falling</w> <w lemma="from" pos="acp-p" xml:id="A02262-045-b-0680">from</w> <w lemma="God" pos="n1-nn" xml:id="A02262-045-b-0690">God</w> <w lemma="to" pos="acp-p" xml:id="A02262-045-b-0700">to</w> <w lemma="idolatry" pos="n1" xml:id="A02262-045-b-0710">Idolatry</w> <pc xml:id="A02262-045-b-0720">.</pc> </p> <p xml:id="A02262-e118660"> <w lemma="Vers." pos="n-ab" xml:id="A02262-045-b-0730">Vers.</w> <pc xml:id="A02262-045-b-0740" unit="sentence"/> <w lemma="221." pos="crd" xml:id="A02262-045-b-0750">221.</w> <pc xml:id="A02262-045-b-0760" unit="sentence"/> <w lemma="Phoenician" pos="n2-nn_j" xml:id="A02262-045-b-0770">Phoenicians</w> <pc xml:id="A02262-045-b-0780">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-045-b-0790">who</w> <pc xml:id="A02262-045-b-0800">]</pc> <w lemma="the" pos="d" xml:id="A02262-045-b-0810">The</w> <w lemma="inhabitant" pos="n2" xml:id="A02262-045-b-0820">Inhabitants</w> <w lemma="between" pos="acp-p" xml:id="A02262-045-b-0830">between</w> <w lemma="the" pos="d" xml:id="A02262-045-b-0840">the</w> <w lemma="great" pos="j" xml:id="A02262-045-b-0850">great</w> <w lemma="sea" pos="n1" xml:id="A02262-045-b-0860">Sea</w> <w lemma="and" pos="cc" xml:id="A02262-045-b-0870">and</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-045-b-0880" rendition="#hi">Galilee</w> <pc join="right" xml:id="A02262-045-b-0890">(</pc> <w lemma="so" pos="av" xml:id="A02262-045-b-0900">so</w> <w lemma="call" pos="vvn" xml:id="A02262-045-b-0910">called</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-0920">of</w> <w lemma="phoenix" pos="n1" xml:id="A02262-045-b-0930" rendition="#hi">Phoenix</w> <w lemma="their" pos="po" xml:id="A02262-045-b-0940">their</w> <w lemma="king" pos="n1" xml:id="A02262-045-b-0950">king</w> <pc xml:id="A02262-045-b-0960">,</pc> <w lemma="the" pos="d" xml:id="A02262-045-b-0970">the</w> <w lemma="five" pos="ord" xml:id="A02262-045-b-0980">fifth</w> <w lemma="in" pos="acp-p" xml:id="A02262-045-b-0990">in</w> <w lemma="descent" pos="n1" xml:id="A02262-045-b-1000">descent</w> <w lemma="from" pos="acp-p" xml:id="A02262-045-b-1010">from</w> <w lemma="jupiter" pos="n1-nn" xml:id="A02262-045-b-1020" rendition="#hi" reg="jupiter">Iupiter</w> <pc xml:id="A02262-045-b-1030" rendition="#hi">)</pc> <w lemma="honour" pos="vvd" xml:id="A02262-045-b-1040" reg="honoured">honour'd</w> <w lemma="for" pos="acp-p" xml:id="A02262-045-b-1050">for</w> <w lemma="the" pos="d" xml:id="A02262-045-b-1060">the</w> <w lemma="invention" pos="n1" xml:id="A02262-045-b-1070">invention</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-1080">of</w> <w lemma="letter" pos="n2" xml:id="A02262-045-b-1090">Letters</w> <pc xml:id="A02262-045-b-1100" unit="sentence">.</pc> </p> <quote xml:id="A02262-e118670"> <l xml:id="A02262-e118680"> <w lemma="Phoenician" pos="n2-nn_j" xml:id="A02262-045-b-1110">Phoenicians</w> <w lemma="first" pos="ord" xml:id="A02262-045-b-1120">first</w> <w lemma="express" pos="vvn" xml:id="A02262-045-b-1130" reg="expressed">exprest</w> <pc join="right" xml:id="A02262-045-b-1140">(</pc> <w lemma="if" pos="cs" xml:id="A02262-045-b-1150">if</w> <w lemma="fame" pos="n1" xml:id="A02262-045-b-1160">Fame</w> <w lemma="be" pos="vvb" xml:id="A02262-045-b-1170">be</w> <w lemma="true" pos="j" xml:id="A02262-045-b-1180">true</w> <pc xml:id="A02262-045-b-1190">)</pc> </l> <l xml:id="A02262-e118690"> <w lemma="the" pos="d" xml:id="A02262-045-b-1200">The</w> <w lemma="fix" pos="j_vn" xml:id="A02262-045-b-1210" reg="fixed">fixt</w> <w lemma="voice" pos="n1" xml:id="A02262-045-b-1220">voice</w> <w lemma="in" pos="acp-p" xml:id="A02262-045-b-1230">in</w> <w lemma="rude" pos="j" xml:id="A02262-045-b-1240">rude</w> <w lemma="figure" pos="n2" xml:id="A02262-045-b-1250">figures</w> <pc xml:id="A02262-045-b-1260" unit="sentence">.</pc> <w lemma="Memphis" pos="n1-nn" xml:id="A02262-045-b-1270">Memphis</w> <w lemma="know" pos="vvd" xml:id="A02262-045-b-1280">knew</w> </l> <l xml:id="A02262-e118700"> <w lemma="not" pos="xx" xml:id="A02262-045-b-1290">Not</w> <w lemma="yet" pos="av" xml:id="A02262-045-b-1300">yet</w> <w lemma="how" pos="crq-cs" xml:id="A02262-045-b-1310">how</w> <w lemma="stream-loved" pos="j" xml:id="A02262-045-b-1320" reg="stream-loved">streame-lov'd</w> <w lemma="Biblus" pos="n1-nn" xml:id="A02262-045-b-1330">Biblus</w> <w lemma="to" pos="acp-cs" xml:id="A02262-045-b-1340">to</w> <w lemma="prepare" pos="vvi" xml:id="A02262-045-b-1350">prepare</w> <pc xml:id="A02262-045-b-1360">:</pc> </l> <l xml:id="A02262-e118710"> <w lemma="but" pos="acp-cc" xml:id="A02262-045-b-1370">But</w> <w lemma="bird" pos="n2" xml:id="A02262-045-b-1380">birds</w> <w lemma="and" pos="cc" xml:id="A02262-045-b-1390">and</w> <w lemma="beast" pos="n2" xml:id="A02262-045-b-1400">beasts</w> <pc xml:id="A02262-045-b-1410">,</pc> <w lemma="carve" pos="vvn" xml:id="A02262-045-b-1420" reg="carved">carv'd</w> <w lemma="out" pos="av" xml:id="A02262-045-b-1430">out</w> <w lemma="in" pos="acp-p" xml:id="A02262-045-b-1440">in</w> <w lemma="stone" pos="n1" xml:id="A02262-045-b-1450">stone</w> <pc xml:id="A02262-045-b-1460">,</pc> <w lemma="declare" pos="vvb" xml:id="A02262-045-b-1470">declare</w> </l> <l xml:id="A02262-e118720"> <w lemma="their" pos="po" xml:id="A02262-045-b-1480">Their</w> <w lemma="hieroglyphic" pos="n1" xml:id="A02262-045-b-1490" reg="Hieroglyphic">Hieroglyphick</w> <w lemma="wisdom" pos="n2" xml:id="A02262-045-b-1500" reg="Wisdoms">Wisdomes</w> <pc xml:id="A02262-045-b-1510" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e118730"> <w lemma="Lucan" pos="n1-nn" xml:id="A02262-045-b-1520">Lucan</w> <pc xml:id="A02262-045-b-1530">.</pc> <w lemma="l." pos="n-ab" xml:id="A02262-045-b-1540">l.</w> <w lemma="3." pos="crd" xml:id="A02262-045-b-1550">3.</w> <pc xml:id="A02262-045-b-1560" unit="sentence"/> </bibl> <p xml:id="A02262-e118740"> <w lemma="these" pos="d" xml:id="A02262-045-b-1570">These</w> <w lemma="Cadmus" pos="n1-nn" xml:id="A02262-045-b-1580" rendition="#hi">Cadmus</w> <w lemma="the" pos="d" xml:id="A02262-045-b-1590">the</w> <w lemma="son" pos="n1" xml:id="A02262-045-b-1600" reg="son">sonne</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-1610">of</w> <w lemma="Agenor" pos="n1-nn" xml:id="A02262-045-b-1620" rendition="#hi">Agenor</w> <w lemma="communicate" pos="vvn" xml:id="A02262-045-b-1630">communicated</w> <w lemma="to" pos="acp-p" xml:id="A02262-045-b-1640">to</w> <w lemma="the" pos="d" xml:id="A02262-045-b-1650">the</w> <w lemma="grecian" pos="n2-nn_j" xml:id="A02262-045-b-1660" rendition="#hi">Grecians</w> <pc xml:id="A02262-045-b-1670" rendition="#hi">.</pc> </p> <p xml:id="A02262-e118750"> <w lemma="Vers." pos="n-ab" xml:id="A02262-045-b-1680">Vers.</w> <pc xml:id="A02262-045-b-1690" unit="sentence"/> <w lemma="223." pos="crd" xml:id="A02262-045-b-1700">223.</w> <pc xml:id="A02262-045-b-1710" unit="sentence"/> <w lemma="Tyrus" pos="n1-nn" xml:id="A02262-045-b-1720">Tyrus</w> <pc xml:id="A02262-045-b-1730">,</pc> <w lemma="full" pos="j" xml:id="A02262-045-b-1740">full</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-1750">of</w> <w lemma="luxury" pos="n1" xml:id="A02262-045-b-1760">Luxury</w> <pc xml:id="A02262-045-b-1770">]</pc> <w lemma="the" pos="d" xml:id="A02262-045-b-1780">The</w> <w lemma="metropolis" pos="n1" xml:id="A02262-045-b-1790">Metropolis</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-1800">of</w> <w lemma="Phoenicia" pos="n1-nn" xml:id="A02262-045-b-1810" rendition="#hi">Phoenicia</w> <pc xml:id="A02262-045-b-1820" rendition="#hi">;</pc> <w lemma="once" pos="acp-av" xml:id="A02262-045-b-1830">once</w> <w lemma="sovereign" pos="j" xml:id="A02262-045-b-1840" reg="sovereign">soveraigne</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-1850">of</w> <w lemma="the" pos="d" xml:id="A02262-045-b-1860">the</w> <w lemma="sea" pos="n1" xml:id="A02262-045-b-1870">Sea</w> <pc xml:id="A02262-045-b-1880">,</pc> <w lemma="and" pos="cc" xml:id="A02262-045-b-1890">and</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-1900">of</w> <w lemma="all" pos="d" xml:id="A02262-045-b-1910">all</w> <w lemma="the" pos="d" xml:id="A02262-045-b-1920">the</w> <w lemma="world" pos="n1" xml:id="A02262-045-b-1930">World</w> <pc xml:id="A02262-045-b-1940">:</pc> <w lemma="the" pos="d" xml:id="A02262-045-b-1950">the</w> <w lemma="great" pos="j-s" xml:id="A02262-045-b-1960">greatest</w> <w lemma="Emporium" pos="n1-nn" xml:id="A02262-045-b-1970">Emporium</w> <pc xml:id="A02262-045-b-1980">:</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-045-b-1990">whose</w> <w lemma="beauty" pos="n1" xml:id="A02262-045-b-2000">beauty</w> <pc xml:id="A02262-045-b-2010">,</pc> <w lemma="commerce" pos="n1" xml:id="A02262-045-b-2020">commerce</w> <pc xml:id="A02262-045-b-2030">,</pc> <w lemma="and" pos="cc" xml:id="A02262-045-b-2040">and</w> <w lemma="riches" pos="n2" xml:id="A02262-045-b-2050">riches</w> <pc xml:id="A02262-045-b-2060">,</pc> <w lemma="the" pos="d" xml:id="A02262-045-b-2070">the</w> <w lemma="parent" pos="n1" xml:id="A02262-045-b-2080">parent</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-2090">of</w> <w lemma="luxury" pos="n1" xml:id="A02262-045-b-2100">luxury</w> <pc xml:id="A02262-045-b-2110">,</pc> <w lemma="be" pos="vvz" xml:id="A02262-045-b-2120">is</w> <w lemma="by" pos="acp-p" xml:id="A02262-045-b-2130">by</w> <w lemma="the" pos="d" xml:id="A02262-045-b-2140">the</w> <w lemma="prophet" pos="n1" xml:id="A02262-045-b-2150">Prophet</w> <w lemma="Ezekiel" pos="n1-nn" xml:id="A02262-045-b-2160" rendition="#hi">Ezekiel</w> <w lemma="most" pos="av-s_d" xml:id="A02262-045-b-2170">most</w> <w lemma="glorious" pos="av_j" xml:id="A02262-045-b-2180">gloriously</w> <w lemma="describe" pos="vvn" xml:id="A02262-045-b-2190">described</w> <pc xml:id="A02262-045-b-2200">.</pc> </p> <p xml:id="A02262-e118760"> <w lemma="Vers." pos="n-ab" xml:id="A02262-045-b-2210">Vers.</w> <pc xml:id="A02262-045-b-2220" unit="sentence"/> <w lemma="224." pos="crd" xml:id="A02262-045-b-2230">224.</w> <pc xml:id="A02262-045-b-2240" unit="sentence"/> <w lemma="mother" pos="n1" xml:id="A02262-045-b-2250">Mother</w> <w lemma="Sidon" pos="n1-nn" xml:id="A02262-045-b-2260">Sidon</w> <pc xml:id="A02262-045-b-2270">]</pc> <w lemma="the" pos="d" xml:id="A02262-045-b-2280">The</w> <w lemma="ancient" pos="j-s" xml:id="A02262-045-b-2290">ancientest</w> <w lemma="city" pos="n1" xml:id="A02262-045-b-2300" reg="City">Citie</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-2310">of</w> <w lemma="Phoenicia" pos="n1-nn" xml:id="A02262-045-b-2320" rendition="#hi">Phoenicia</w> <w lemma="build" pos="vvn" xml:id="A02262-045-b-2330">built</w> <w lemma="by" pos="acp-p" xml:id="A02262-045-b-2340">by</w> <w lemma="Sida" pos="n1-nn" xml:id="A02262-045-b-2350" rendition="#hi">Sida</w> <pc xml:id="A02262-045-b-2360" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-045-b-2370">the</w> <w lemma="daughter" pos="n1" xml:id="A02262-045-b-2380">daughter</w> <w lemma="of" pos="acp-p" xml:id="A02262-045-b-2390">of</w> <w lemma="Belus" pos="n1-nn" xml:id="A02262-045-b-2400" rendition="#hi">Belus</w> <pc xml:id="A02262-045-b-2410" rendition="#hi">,</pc> <w lemma="or" pos="cc" xml:id="A02262-045-b-2420">or</w> <w lemma="rather" pos="av-c" xml:id="A02262-045-b-2430">rather</w> <pb facs="46" n="84" xml:id="A02262-046-a"/> <w lemma="by" pos="acp-p" xml:id="A02262-046-a-0010">by</w> <w lemma="Sidon" pos="n1-nn" xml:id="A02262-046-a-0020" rendition="#hi">Sidon</w> <w lemma="the" pos="d" xml:id="A02262-046-a-0030">the</w> <w lemma="first-born" pos="j" xml:id="A02262-046-a-0040">first-born</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-0050">of</w> <w lemma="Canaan" pos="n1-nn" xml:id="A02262-046-a-0060" rendition="#hi">Canaan</w> <pc xml:id="A02262-046-a-0070" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="A02262-046-a-0080">The</w> <w lemma="mother" pos="n1" xml:id="A02262-046-a-0090">mother</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-0100">of</w> <w lemma="Tyrus" pos="n1-nn" xml:id="A02262-046-a-0110" rendition="#hi">Tyrus</w> <pc xml:id="A02262-046-a-0120" rendition="#hi">;</pc> <w lemma="for" pos="acp-p" xml:id="A02262-046-a-0130">for</w> <w lemma="the" pos="d" xml:id="A02262-046-a-0140">the</w> <w lemma="tyrian" pos="n2-nn_j" xml:id="A02262-046-a-0150" rendition="#hi">Tyrians</w> <w lemma="be" pos="vvd" xml:id="A02262-046-a-0160">were</w> <w lemma="a" pos="d" xml:id="A02262-046-a-0170">a</w> <w lemma="colony" pos="n1" xml:id="A02262-046-a-0180">Colony</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-0190">of</w> <w lemma="the" pos="d" xml:id="A02262-046-a-0200">the</w> <w lemma="sidonian" pos="n2-nn_j" xml:id="A02262-046-a-0210" rendition="#hi">Sidonians</w> <pc xml:id="A02262-046-a-0220" rendition="#hi">.</pc> </p> <p xml:id="A02262-e118770"> <w lemma="Vers." pos="n-ab" xml:id="A02262-046-a-0230">Vers.</w> <pc xml:id="A02262-046-a-0240" unit="sentence"/> <w lemma="226." pos="crd" xml:id="A02262-046-a-0250">226.</w> <pc xml:id="A02262-046-a-0260" unit="sentence"/> <w lemma="among" pos="acp-p" xml:id="A02262-046-a-0270">Among</w> <w lemma="the" pos="d" xml:id="A02262-046-a-0280">the</w> <w lemma="syrian" pos="n2-nn_j" xml:id="A02262-046-a-0290">Syrians</w> <pc xml:id="A02262-046-a-0300">,</pc> <w lemma="those" pos="d" xml:id="A02262-046-a-0310">those</w> <pc xml:id="A02262-046-a-0320">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-046-a-0330" reg="etc.">&amp;c.</w> <pc xml:id="A02262-046-a-0340" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-046-a-0350">The</w> <w lemma="syrian" pos="n2-nn_j" xml:id="A02262-046-a-0360" rendition="#hi">Syrians</w> <w lemma="will" pos="vmd" xml:id="A02262-046-a-0370">would</w> <w lemma="eat" pos="vvi" xml:id="A02262-046-a-0380">eat</w> <w lemma="no" pos="d-x" xml:id="A02262-046-a-0390">no</w> <w lemma="fish" pos="n1" xml:id="A02262-046-a-0400">fish</w> <pc xml:id="A02262-046-a-0410">;</pc> <w lemma="not" pos="xx" xml:id="A02262-046-a-0420">not</w> <w lemma="only" pos="av_j" xml:id="A02262-046-a-0430" reg="only">onely</w> <w lemma="in" pos="acp-p" xml:id="A02262-046-a-0440">in</w> <w lemma="regard" pos="n1" xml:id="A02262-046-a-0450">regard</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-0460">of</w> <w lemma="the" pos="d" xml:id="A02262-046-a-0470">the</w> <w lemma="fabulous" pos="j" xml:id="A02262-046-a-0480">fabulous</w> <w lemma="transformation" pos="n1" xml:id="A02262-046-a-0490">transformation</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-0500">of</w> <w lemma="their" pos="po" xml:id="A02262-046-a-0510">their</w> <w lemma="goddess" pos="n1" xml:id="A02262-046-a-0520" reg="Goddess">Goddesse</w> <w lemma="Dercetis" pos="n1-nn" xml:id="A02262-046-a-0530" rendition="#hi">Dercetis</w> <pc xml:id="A02262-046-a-0540" rendition="#hi">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-046-a-0550">but</w> <w lemma="that" pos="cs" xml:id="A02262-046-a-0560">that</w> <w lemma="they" pos="pns" xml:id="A02262-046-a-0570">they</w> <w lemma="hold" pos="vvd" xml:id="A02262-046-a-0580">held</w> <w lemma="it" pos="pn" xml:id="A02262-046-a-0590">it</w> <w lemma="injustice" pos="n1" xml:id="A02262-046-a-0600">injustice</w> <w lemma="to" pos="acp-cs" xml:id="A02262-046-a-0610">to</w> <w lemma="kill" pos="vvi" xml:id="A02262-046-a-0620">kill</w> <w lemma="those" pos="d" xml:id="A02262-046-a-0630">those</w> <w lemma="creature" pos="n2" xml:id="A02262-046-a-0640">Creatures</w> <w lemma="which" pos="crq-r" xml:id="A02262-046-a-0650">which</w> <w lemma="do" pos="vvd" xml:id="A02262-046-a-0660">did</w> <w lemma="they" pos="pno" xml:id="A02262-046-a-0670">them</w> <w lemma="no" pos="d-x" xml:id="A02262-046-a-0680">no</w> <w lemma="harm" pos="n1" xml:id="A02262-046-a-0690">harm</w> <pc xml:id="A02262-046-a-0700">,</pc> <w lemma="and" pos="cc" xml:id="A02262-046-a-0710">and</w> <w lemma="be" pos="vvd" xml:id="A02262-046-a-0720">were</w> <w lemma="feed" pos="vvn" xml:id="A02262-046-a-0730">fed</w> <w lemma="on" pos="acp-av" xml:id="A02262-046-a-0740">on</w> <pc xml:id="A02262-046-a-0750">,</pc> <w lemma="rather" pos="av-c" xml:id="A02262-046-a-0760">rather</w> <w lemma="for" pos="acp-p" xml:id="A02262-046-a-0770">for</w> <w lemma="luxury" pos="n1" xml:id="A02262-046-a-0780">luxury</w> <w lemma="than" pos="cs" xml:id="A02262-046-a-0790" reg="than">then</w> <w lemma="necessity" pos="n1" xml:id="A02262-046-a-0800">necessity</w> <pc xml:id="A02262-046-a-0810">:</pc> <w lemma="withal" pos="av" xml:id="A02262-046-a-0820" reg="Withal">Withall</w> <pc xml:id="A02262-046-a-0830">,</pc> <w lemma="conceive" pos="vvg" xml:id="A02262-046-a-0840">conceiving</w> <w lemma="the" pos="d" xml:id="A02262-046-a-0850">the</w> <w lemma="sea" pos="n1" xml:id="A02262-046-a-0860">Sea</w> <w lemma="to" pos="acp-cs" xml:id="A02262-046-a-0870">to</w> <w lemma="be" pos="vvi" xml:id="A02262-046-a-0880">be</w> <w lemma="the" pos="d" xml:id="A02262-046-a-0890">the</w> <w lemma="original" pos="j" xml:id="A02262-046-a-0900" reg="original">originall</w> <w lemma="and" pos="cc" xml:id="A02262-046-a-0910">and</w> <w lemma="father" pos="n1" xml:id="A02262-046-a-0920">father</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-0930">of</w> <w lemma="all" pos="d" xml:id="A02262-046-a-0940">all</w> <w lemma="that" pos="cs" xml:id="A02262-046-a-0950">that</w> <w lemma="have" pos="vvd" xml:id="A02262-046-a-0960">had</w> <w lemma="life" pos="n1" xml:id="A02262-046-a-0970">life</w> <pc xml:id="A02262-046-a-0980">,</pc> <w lemma="and" pos="cc" xml:id="A02262-046-a-0990">and</w> <w lemma="that" pos="d" xml:id="A02262-046-a-1000">that</w> <w lemma="man" pos="n1" xml:id="A02262-046-a-1010">man</w> <w lemma="be" pos="vvd" xml:id="A02262-046-a-1020">was</w> <w lemma="engender" pos="vvn" xml:id="A02262-046-a-1030" reg="engendered">ingendred</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-1040">of</w> <w lemma="a" pos="d" xml:id="A02262-046-a-1050">a</w> <w lemma="liquid" pos="j" xml:id="A02262-046-a-1060">liquid</w> <w lemma="substance" pos="n1" xml:id="A02262-046-a-1070">substance</w> <pc xml:id="A02262-046-a-1080">,</pc> <w lemma="they" pos="pns" xml:id="A02262-046-a-1090">they</w> <w lemma="adore" pos="vvd" xml:id="A02262-046-a-1100">adored</w> <w lemma="fish" pos="n2" xml:id="A02262-046-a-1110">fishes</w> <w lemma="as" pos="acp-p" xml:id="A02262-046-a-1120">as</w> <w lemma="be" pos="vvg" xml:id="A02262-046-a-1130">being</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-1140">of</w> <w lemma="their" pos="po" xml:id="A02262-046-a-1150">their</w> <w lemma="own" pos="d" xml:id="A02262-046-a-1160">own</w> <w lemma="generation" pos="n1" xml:id="A02262-046-a-1170">generation</w> <w lemma="and" pos="cc" xml:id="A02262-046-a-1180">and</w> <w lemma="subsistence" pos="n1" xml:id="A02262-046-a-1190">Subsistence</w> <pc xml:id="A02262-046-a-1200" unit="sentence">.</pc> <w lemma="so" pos="av" xml:id="A02262-046-a-1210">So</w> <w lemma="do" pos="vvd" xml:id="A02262-046-a-1220">did</w> <w lemma="they" pos="pns" xml:id="A02262-046-a-1230">they</w> <w lemma="a" pos="d" xml:id="A02262-046-a-1240">a</w> <w lemma="dove" pos="n1" xml:id="A02262-046-a-1250">Dove</w> <pc xml:id="A02262-046-a-1260">;</pc> <w lemma="not" pos="xx" xml:id="A02262-046-a-1270">not</w> <w lemma="only" pos="av_j" xml:id="A02262-046-a-1280" reg="only">onely</w> <w lemma="because" pos="acp-cs" xml:id="A02262-046-a-1290">because</w> <w lemma="their" pos="po" xml:id="A02262-046-a-1300">their</w> <w lemma="glorious" pos="j" xml:id="A02262-046-a-1310">glorious</w> <w lemma="empress" pos="n1" xml:id="A02262-046-a-1320" reg="Empress">Empresse</w> <w lemma="Semiramis" pos="n1-nn" xml:id="A02262-046-a-1330" rendition="#hi">Semiramis</w> <w lemma="carry" pos="vvd" xml:id="A02262-046-a-1340">carried</w> <w lemma="that" pos="cs" xml:id="A02262-046-a-1350">that</w> <w lemma="name" pos="n1" xml:id="A02262-046-a-1360">name</w> <pc xml:id="A02262-046-a-1370">,</pc> <w lemma="and" pos="cc" xml:id="A02262-046-a-1380">and</w> <w lemma="be" pos="vvd" xml:id="A02262-046-a-1390">was</w> <w lemma="after" pos="acp-av" xml:id="A02262-046-a-1400">after</w> <pc xml:id="A02262-046-a-1410">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-046-a-1420">as</w> <w lemma="they" pos="pns" xml:id="A02262-046-a-1430">they</w> <w lemma="fable" pos="n1" xml:id="A02262-046-a-1440">fable</w> <pc xml:id="A02262-046-a-1450">,</pc> <w lemma="transform" pos="vvn" xml:id="A02262-046-a-1460">transformed</w> <w lemma="into" pos="acp-p" xml:id="A02262-046-a-1470">into</w> <w lemma="that" pos="d" xml:id="A02262-046-a-1480">that</w> <w lemma="creature" pos="n1" xml:id="A02262-046-a-1490">creature</w> <pc xml:id="A02262-046-a-1500">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-046-a-1510">but</w> <w lemma="express" pos="vvg" xml:id="A02262-046-a-1520">expressing</w> <w lemma="the" pos="d" xml:id="A02262-046-a-1530">the</w> <w lemma="air" pos="n1" xml:id="A02262-046-a-1540" reg="Air">Aire</w> <w lemma="by" pos="acp-p" xml:id="A02262-046-a-1550">by</w> <w lemma="the" pos="d" xml:id="A02262-046-a-1560">the</w> <w lemma="dove" pos="n1" xml:id="A02262-046-a-1570">Dove</w> <pc xml:id="A02262-046-a-1580">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-046-a-1590">as</w> <w lemma="by" pos="acp-p" xml:id="A02262-046-a-1600">by</w> <w lemma="a" pos="d" xml:id="A02262-046-a-1610">a</w> <w lemma="fish" pos="n1" xml:id="A02262-046-a-1620">fish</w> <w lemma="the" pos="d" xml:id="A02262-046-a-1630">the</w> <w lemma="water" pos="n1" xml:id="A02262-046-a-1640">water</w> <pc xml:id="A02262-046-a-1650">;</pc> <w lemma="reverence" pos="vvg" xml:id="A02262-046-a-1660">reverencing</w> <w lemma="both" pos="d" xml:id="A02262-046-a-1670">both</w> <pc xml:id="A02262-046-a-1680">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-046-a-1690">as</w> <w lemma="comprise" pos="vvg" xml:id="A02262-046-a-1700">comprising</w> <w lemma="the" pos="d" xml:id="A02262-046-a-1710">the</w> <w lemma="nature" pos="n1" xml:id="A02262-046-a-1720">Nature</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-1730">of</w> <w lemma="all" pos="d" xml:id="A02262-046-a-1740">all</w> <w lemma="thing" pos="n2" xml:id="A02262-046-a-1750">things</w> <pc xml:id="A02262-046-a-1760" unit="sentence">.</pc> </p> <p xml:id="A02262-e118780"> <w lemma="V." pos="ord" xml:id="A02262-046-a-1770">V.</w> <w lemma="229" pos="crd" xml:id="A02262-046-a-1780">229</w> <w lemma="from" pos="acp-p" xml:id="A02262-046-a-1790">From</w> <w lemma="Belus" pos="n1-nn" xml:id="A02262-046-a-1800">Belus</w> <pc xml:id="A02262-046-a-1810">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-046-a-1820">whose</w> <w lemma="etc" pos="n-ab" xml:id="A02262-046-a-1830" reg="etc.">&amp;c.</w> <pc xml:id="A02262-046-a-1840" unit="sentence">]</pc> <w lemma="from" pos="acp-p" xml:id="A02262-046-a-1850">From</w> <w lemma="certain" pos="j" xml:id="A02262-046-a-1860">certain</w> <w lemma="marsh" pos="n2" xml:id="A02262-046-a-1870">marishes</w> <w lemma="in" pos="acp-p" xml:id="A02262-046-a-1880">in</w> <w lemma="the" pos="d" xml:id="A02262-046-a-1890">the</w> <w lemma="valley" pos="n1" xml:id="A02262-046-a-1900">valley</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-1910">of</w> <w lemma="acre" pos="n1" xml:id="A02262-046-a-1920" rendition="#hi">Acre</w> <w lemma="run" pos="vvz" xml:id="A02262-046-a-1930">runs</w> <w lemma="the" pos="d" xml:id="A02262-046-a-1940">the</w> <w lemma="river" pos="n1" xml:id="A02262-046-a-1950">River</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-1960">of</w> <w lemma="Belus" pos="n1-nn" xml:id="A02262-046-a-1970" rendition="#hi">Belus</w> <w lemma="with" pos="acp-p" xml:id="A02262-046-a-1980">with</w> <w lemma="a" pos="d" xml:id="A02262-046-a-1990">a</w> <w lemma="tardy" pos="j" xml:id="A02262-046-a-2000">tardy</w> <w lemma="pace" pos="n1" xml:id="A02262-046-a-2010">pace</w> <pc xml:id="A02262-046-a-2020">,</pc> <w lemma="and" pos="cc" xml:id="A02262-046-a-2030">and</w> <w lemma="exonerate" pos="vvz" xml:id="A02262-046-a-2040">exonerates</w> <w lemma="itself" pos="px" xml:id="A02262-046-a-2050" reg="itself">it self</w> <w lemma="into" pos="acp-p" xml:id="A02262-046-a-2060">into</w> <w lemma="the" pos="d" xml:id="A02262-046-a-2070">the</w> <w lemma="sea" pos="n1" xml:id="A02262-046-a-2080">Sea</w> <w lemma="hard" pos="av_j" xml:id="A02262-046-a-2090">hard</w> <w lemma="by" pos="acp-p" xml:id="A02262-046-a-2100">by</w> <w lemma="Ptolemais" pos="n1-nn" xml:id="A02262-046-a-2110" rendition="#hi">Ptolemais</w> <pc xml:id="A02262-046-a-2120" rendition="#hi">:</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-046-a-2130">whose</w> <w lemma="sand" pos="n1" xml:id="A02262-046-a-2140">sand</w> <w lemma="afford" pos="vvz" xml:id="A02262-046-a-2150">affordeth</w> <w lemma="matter" pos="n1" xml:id="A02262-046-a-2160">matter</w> <w lemma="for" pos="acp-p" xml:id="A02262-046-a-2170">for</w> <w lemma="glass" pos="n1" xml:id="A02262-046-a-2180" reg="glass">glasse</w> <pc xml:id="A02262-046-a-2190">,</pc> <w lemma="become" pos="vvg" xml:id="A02262-046-a-2200" reg="becoming">becomming</w> <w lemma="fusible" pos="j" xml:id="A02262-046-a-2210">fusible</w> <w lemma="in" pos="acp-p" xml:id="A02262-046-a-2220">in</w> <w lemma="the" pos="d" xml:id="A02262-046-a-2230">the</w> <w lemma="furnace" pos="n1" xml:id="A02262-046-a-2240">furnace</w> <pc xml:id="A02262-046-a-2250" unit="sentence">.</pc> <w lemma="Strabo" pos="n1-nn" xml:id="A02262-046-a-2260" rendition="#hi">Strabo</w> <w lemma="report" pos="vvz" xml:id="A02262-046-a-2270">reports</w> <w lemma="the" pos="d" xml:id="A02262-046-a-2280">the</w> <w lemma="like" pos="acp-p" xml:id="A02262-046-a-2290">like</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-2300">of</w> <w lemma="diverse" pos="j" xml:id="A02262-046-a-2310">divers</w> <w lemma="place" pos="n2" xml:id="A02262-046-a-2320">places</w> <w lemma="there" pos="av" xml:id="A02262-046-a-2330">there</w> <w lemma="about" pos="acp-av" xml:id="A02262-046-a-2340">about</w> <pc xml:id="A02262-046-a-2350">:</pc> <w lemma="and" pos="cc" xml:id="A02262-046-a-2360">and</w> <w lemma="josephus" pos="n1-nn" xml:id="A02262-046-a-2370" rendition="#hi" reg="josephus">Iosephus</w> <pc xml:id="A02262-046-a-2380" rendition="#hi">,</pc> <w lemma="speak" pos="vvg" xml:id="A02262-046-a-2390">speaking</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-a-2400">of</w> <w lemma="this" pos="d" xml:id="A02262-046-a-2410">this</w> <pc xml:id="A02262-046-a-2420">,</pc> <w lemma="that" pos="cs" xml:id="A02262-046-a-2430">that</w> <w lemma="there" pos="av" xml:id="A02262-046-a-2440">there</w> <w lemma="be" pos="vvz" xml:id="A02262-046-a-2450">is</w> <w lemma="a" pos="d" xml:id="A02262-046-a-2460">an</w> <w lemma="adjoin" pos="j_vg" xml:id="A02262-046-a-2470" reg="adjoining">adjoyning</w> <w lemma="pit" pos="n1" xml:id="A02262-046-a-2480">Pit</w> <pc xml:id="A02262-046-a-2490">,</pc> <w lemma="a" pos="d" xml:id="A02262-046-a-2500">an</w> <w lemma="hundred" pos="crd" xml:id="A02262-046-a-2510">hundred</w> <w lemma="cubit" pos="n2" xml:id="A02262-046-a-2520">cubits</w> <w lemma="in" pos="acp-p" xml:id="A02262-046-a-2530">in</w> <w lemma="circuit" pos="n1" xml:id="A02262-046-a-2540">circuit</w> <pc xml:id="A02262-046-a-2550">,</pc> <w lemma="cover" pos="vvn" xml:id="A02262-046-a-2560">covered</w> <w lemma="with" pos="acp-p" xml:id="A02262-046-a-2570">with</w> <w lemma="sand" pos="n1" xml:id="A02262-046-a-2580">sand</w> <w lemma="that" pos="cs" xml:id="A02262-046-a-2590">that</w> <w lemma="glister" pos="vvd" xml:id="A02262-046-a-2600">glistered</w> <w lemma="like" pos="acp-p" xml:id="A02262-046-a-2610">like</w> <w lemma="glass" pos="n1" xml:id="A02262-046-a-2620" reg="glass">glasse</w> <pc xml:id="A02262-046-a-2630">;</pc> <w lemma="and" pos="cc" xml:id="A02262-046-a-2640">and</w> <w lemma="when" pos="crq-cs" xml:id="A02262-046-a-2650">when</w> <w lemma="carry" pos="vvn" xml:id="A02262-046-a-2660">carried</w> <w lemma="away" pos="av" xml:id="A02262-046-a-2670">away</w> <pc join="right" xml:id="A02262-046-a-2680">(</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-046-a-2690">for</w> <w lemma="therewith" pos="av" xml:id="A02262-046-a-2700">therewith</w> <w lemma="they" pos="pns" xml:id="A02262-046-a-2710">they</w> <w lemma="accustom" pos="vvd" xml:id="A02262-046-a-2720">accustomed</w> <w lemma="to" pos="acp-p" xml:id="A02262-046-a-2730">to</w> <w lemma="ballast" pos="n1" xml:id="A02262-046-a-2740">ballast</w> <w lemma="their" pos="po" xml:id="A02262-046-a-2750">their</w> <w lemma="ship" pos="n2" xml:id="A02262-046-a-2760">ships</w> <pc xml:id="A02262-046-a-2770">)</pc> <w lemma="it" pos="pn" xml:id="A02262-046-a-2780">it</w> <w lemma="forthwith" pos="av" xml:id="A02262-046-a-2790" reg="forthwith">forth-with</w> <w lemma="be" pos="vvd" xml:id="A02262-046-a-2800">was</w> <w lemma="fill" pos="vvn" xml:id="A02262-046-a-2810">filled</w> <w lemma="again" pos="av" xml:id="A02262-046-a-2820">again</w> <pc xml:id="A02262-046-a-2830">,</pc> <w lemma="bear" pos="vvn" xml:id="A02262-046-a-2840">borne</w> <w lemma="thither" pos="av" xml:id="A02262-046-a-2850">thither</w> <w lemma="by" pos="acp-p" xml:id="A02262-046-a-2860">by</w> <w lemma="wind" pos="n2" xml:id="A02262-046-a-2870" reg="winds">windes</w> <pb facs="46" n="85" xml:id="A02262-046-b"/> <w lemma="from" pos="acp-p" xml:id="A02262-046-b-0010">from</w> <w lemma="place" pos="n2" xml:id="A02262-046-b-0020">places</w> <w lemma="adjacent" pos="j" xml:id="A02262-046-b-0030">adjacent</w> <pc xml:id="A02262-046-b-0040" unit="sentence">.</pc> <w lemma="Moreover" pos="av" xml:id="A02262-046-b-0050">Moreover</w> <pc xml:id="A02262-046-b-0060">,</pc> <w lemma="that" pos="cs" xml:id="A02262-046-b-0070">that</w> <w lemma="what" pos="crq-r" xml:id="A02262-046-b-0080">what</w> <w lemma="mineral" pos="n1" xml:id="A02262-046-b-0090" reg="mineral">minerall</w> <w lemma="soever" pos="av" xml:id="A02262-046-b-0100">soever</w> <w lemma="be" pos="vvd" xml:id="A02262-046-b-0110">was</w> <w lemma="contain" pos="vvn" xml:id="A02262-046-b-0120">contained</w> <w lemma="therein" pos="av" xml:id="A02262-046-b-0130">therein</w> <w lemma="convert" pos="vvn" xml:id="A02262-046-b-0140">converted</w> <w lemma="into" pos="acp-p" xml:id="A02262-046-b-0150">into</w> <w lemma="glass" pos="n1" xml:id="A02262-046-b-0160" reg="glass">glasse</w> <pc xml:id="A02262-046-b-0170">;</pc> <w lemma="and" pos="cc" xml:id="A02262-046-b-0180">and</w> <w lemma="glass" pos="n1" xml:id="A02262-046-b-0190" reg="glass">glasse</w> <w lemma="there" pos="av" xml:id="A02262-046-b-0200">there</w> <w lemma="lay" pos="vvn" xml:id="A02262-046-b-0210">laid</w> <pc xml:id="A02262-046-b-0220">,</pc> <w lemma="again" pos="av" xml:id="A02262-046-b-0230" reg="again">againe</w> <w lemma="into" pos="acp-p" xml:id="A02262-046-b-0240">into</w> <w lemma="sand" pos="n1" xml:id="A02262-046-b-0250">sand</w> <pc xml:id="A02262-046-b-0260">.</pc> </p> <p xml:id="A02262-e118790"> <w lemma="Vers." pos="n-ab" xml:id="A02262-046-b-0270">Vers.</w> <pc xml:id="A02262-046-b-0280" unit="sentence"/> <w lemma="231." pos="crd" xml:id="A02262-046-b-0290">231.</w> <pc xml:id="A02262-046-b-0300" unit="sentence"/> <w lemma="from" pos="acp-p" xml:id="A02262-046-b-0310">From</w> <w lemma="Arnons" pos="n1-nn" xml:id="A02262-046-b-0320">Arnons</w> <w lemma="bank" pos="n2" xml:id="A02262-046-b-0330" reg="banks">bankes</w> <pc xml:id="A02262-046-b-0340">;</pc> <w lemma="those" pos="d" xml:id="A02262-046-b-0350">those</w> <pc xml:id="A02262-046-b-0360">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-046-b-0370" reg="etc.">&amp;c.</w> <pc xml:id="A02262-046-b-0380" unit="sentence">]</pc> <w lemma="Arnon" pos="n1-nn" xml:id="A02262-046-b-0390" rendition="#hi">Arnon</w> <w lemma="rise" pos="vvz" xml:id="A02262-046-b-0400">riseth</w> <w lemma="in" pos="acp-p" xml:id="A02262-046-b-0410">in</w> <w lemma="the" pos="d" xml:id="A02262-046-b-0420">the</w> <w lemma="mountain" pos="n2" xml:id="A02262-046-b-0430" reg="mountains">mountaines</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-b-0440">of</w> <w lemma="Arabia" pos="n1-nn" xml:id="A02262-046-b-0450" rendition="#hi">Arabia</w> <pc xml:id="A02262-046-b-0460" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-046-b-0470">and</w> <w lemma="divide" pos="vvg" xml:id="A02262-046-b-0480">dividing</w> <w lemma="the" pos="d" xml:id="A02262-046-b-0490">the</w> <w lemma="country" pos="n1" xml:id="A02262-046-b-0500" reg="Country">Countrey</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-b-0510">of</w> <w lemma="the" pos="d" xml:id="A02262-046-b-0520">the</w> <w lemma="Moabite" pos="n2-nn" xml:id="A02262-046-b-0530" rendition="#hi">Moabites</w> <w lemma="from" pos="acp-p" xml:id="A02262-046-b-0540">from</w> <w lemma="the" pos="d" xml:id="A02262-046-b-0550">the</w> <w lemma="Ammonite" pos="n2-nn" xml:id="A02262-046-b-0560" rendition="#hi">Ammonites</w> <pc xml:id="A02262-046-b-0570" rendition="#hi">,</pc> <w lemma="false" pos="av_j" xml:id="A02262-046-b-0580" reg="falls">fals</w> <w lemma="into" pos="acp-p" xml:id="A02262-046-b-0590">into</w> <w lemma="the" pos="d" xml:id="A02262-046-b-0600">the</w> <w lemma="dead" pos="j" xml:id="A02262-046-b-0610">Dead</w> <w lemma="sea" pos="n1" xml:id="A02262-046-b-0620">Sea</w> <pc xml:id="A02262-046-b-0630" unit="sentence">.</pc> <w lemma="by" pos="acp-p" xml:id="A02262-046-b-0640">By</w> <w lemma="those" pos="d" xml:id="A02262-046-b-0650">those</w> <w lemma="ancient" pos="j" xml:id="A02262-046-b-0660">ancient</w> <w lemma="war" pos="n2" xml:id="A02262-046-b-0670" reg="Wars">Warres</w> <w lemma="be" pos="vvz" xml:id="A02262-046-b-0680">is</w> <w lemma="mean" pos="vvn" xml:id="A02262-046-b-0690">meant</w> <w lemma="the" pos="d" xml:id="A02262-046-b-0700">the</w> <w lemma="overthrow" pos="n1" xml:id="A02262-046-b-0710">Overthrow</w> <w lemma="which" pos="crq-r" xml:id="A02262-046-b-0720">which</w> <w lemma="Moses" pos="n1-nn" xml:id="A02262-046-b-0730" rendition="#hi">Moses</w> <w lemma="give" pos="vvd" xml:id="A02262-046-b-0740">gave</w> <w lemma="unto" pos="acp-p" xml:id="A02262-046-b-0750">unto</w> <w lemma="og" pos="n1-nn" xml:id="A02262-046-b-0760" rendition="#hi">Og</w> <w lemma="and" pos="cc" xml:id="A02262-046-b-0770">and</w> <w lemma="Sehon" pos="n1-nn" xml:id="A02262-046-b-0780" rendition="#hi">Sehon</w> <pc xml:id="A02262-046-b-0790" rendition="#hi">.</pc> </p> <p xml:id="A02262-e118800"> <w lemma="Vers." pos="n-ab" xml:id="A02262-046-b-0800">Vers.</w> <pc xml:id="A02262-046-b-0810" unit="sentence"/> <w lemma="234." pos="crd" xml:id="A02262-046-b-0820">234.</w> <pc xml:id="A02262-046-b-0830" unit="sentence"/> <w lemma="Asphaltis" pos="n1g-nn" xml:id="A02262-046-b-0840" reg="Asphaltis'">Asphaltis</w> <pc xml:id="A02262-046-b-0850">]</pc> <w lemma="the" pos="d" xml:id="A02262-046-b-0860">The</w> <w lemma="dead" pos="j" xml:id="A02262-046-b-0870">Dead</w> <w lemma="sea" pos="n1" xml:id="A02262-046-b-0880">Sea</w> <pc xml:id="A02262-046-b-0890">,</pc> <w lemma="or" pos="cc" xml:id="A02262-046-b-0900">or</w> <w lemma="lake" pos="n1" xml:id="A02262-046-b-0910">Lake</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-b-0920">of</w> <w lemma="Sodom" pos="n1-nn" xml:id="A02262-046-b-0930" rendition="#hi" reg="Sodom">Sodome</w> <w lemma="and" pos="cc" xml:id="A02262-046-b-0940">and</w> <w lemma="Gomorrah" pos="n1-nn" xml:id="A02262-046-b-0950" rendition="#hi">Gomorrah</w> <pc xml:id="A02262-046-b-0960" rendition="#hi">;</pc> <w lemma="have" pos="vvg" xml:id="A02262-046-b-0970">having</w> <w lemma="no" pos="d-x" xml:id="A02262-046-b-0980">no</w> <w lemma="egress" pos="n1" xml:id="A02262-046-b-0990" reg="egress">egresse</w> <pc xml:id="A02262-046-b-1000">,</pc> <w lemma="unless" pos="cs" xml:id="A02262-046-b-1010" reg="unless">unlesse</w> <w lemma="under" pos="acp-p" xml:id="A02262-046-b-1020">under</w> <w lemma="the" pos="d" xml:id="A02262-046-b-1030">the</w> <w lemma="earth" pos="n1" xml:id="A02262-046-b-1040">Earth</w> <pc xml:id="A02262-046-b-1050">;</pc> <w lemma="seventy" pos="crd" xml:id="A02262-046-b-1060">Seventy</w> <w lemma="mile" pos="n2" xml:id="A02262-046-b-1070">miles</w> <w lemma="in" pos="acp-p" xml:id="A02262-046-b-1080">in</w> <w lemma="length" pos="n1" xml:id="A02262-046-b-1090">length</w> <pc xml:id="A02262-046-b-1100">,</pc> <w lemma="and" pos="cc" xml:id="A02262-046-b-1110">and</w> <w lemma="sixteen" pos="crd" xml:id="A02262-046-b-1120">sixteen</w> <w lemma="broad" pos="j" xml:id="A02262-046-b-1130">broad</w> <pc xml:id="A02262-046-b-1140">:</pc> <w lemma="here" pos="av" xml:id="A02262-046-b-1150">here</w> <w lemma="at" pos="acp-p" xml:id="A02262-046-b-1160">at</w> <w lemma="large" pos="j" xml:id="A02262-046-b-1170">large</w> <w lemma="describe" pos="vvn" xml:id="A02262-046-b-1180">described</w> <w lemma="by" pos="acp-p" xml:id="A02262-046-b-1190">by</w> <w lemma="our" pos="po" xml:id="A02262-046-b-1200">our</w> <w lemma="author" pos="n1" xml:id="A02262-046-b-1210">Author</w> <pc xml:id="A02262-046-b-1220">.</pc> </p> <p xml:id="A02262-e118810"> <w lemma="Vers." pos="n-ab" xml:id="A02262-046-b-1230">Vers.</w> <pc xml:id="A02262-046-b-1240" unit="sentence"/> <w lemma="237." pos="crd" xml:id="A02262-046-b-1250">237.</w> <pc xml:id="A02262-046-b-1260" unit="sentence"/> <w lemma="what" pos="crq-q" xml:id="A02262-046-b-1270" reg="What">VVhat</w> <w lemma="over" pos="acp-p" xml:id="A02262-046-b-1280">over</w> <w lemma="fly" pos="n2" xml:id="A02262-046-b-1290">flies</w> <pc xml:id="A02262-046-b-1300">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-046-b-1310" reg="etc.">&amp;c.</w> <pc xml:id="A02262-046-b-1320" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-046-b-1330">The</w> <w lemma="like" pos="j" xml:id="A02262-046-b-1340">like</w> <w lemma="be" pos="vvz" xml:id="A02262-046-b-1350">is</w> <w lemma="write" pos="vvn" xml:id="A02262-046-b-1360">written</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-b-1370">of</w> <w lemma="Avernus" pos="n1-nn" xml:id="A02262-046-b-1380">Avernus</w> <pc xml:id="A02262-046-b-1390">:</pc> <w lemma="whereof" pos="crq-cs" xml:id="A02262-046-b-1400">whereof</w> <w lemma="the" pos="d" xml:id="A02262-046-b-1410">the</w> <w lemma="poetical" pos="j" xml:id="A02262-046-b-1420" reg="poetical">poeticall</w> <w lemma="philosopher" pos="n1" xml:id="A02262-046-b-1430">Philosopher</w> </p> <quote xml:id="A02262-e118820"> <l xml:id="A02262-e118830"> <w lemma="Avernus" pos="n1-nn" xml:id="A02262-046-b-1440">Avernus</w> <w lemma="call" pos="vvd" xml:id="A02262-046-b-1450" reg="called">cald</w> <pc xml:id="A02262-046-b-1460">:</pc> <w lemma="a" pos="d" xml:id="A02262-046-b-1470">a</w> <w lemma="name" pos="n1" xml:id="A02262-046-b-1480">name</w> <w lemma="impose" pos="vvn" xml:id="A02262-046-b-1490" reg="imposed">impos'd</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-b-1500">of</w> <w lemma="right" pos="n1_j" xml:id="A02262-046-b-1510">right</w> <pc xml:id="A02262-046-b-1520">,</pc> </l> <l xml:id="A02262-e118840"> <w lemma="in" pos="acp-p" xml:id="A02262-046-b-1530">In</w> <w lemma="that" pos="cs" xml:id="A02262-046-b-1540">that</w> <w lemma="so" pos="av" xml:id="A02262-046-b-1550">so</w> <w lemma="fatal" pos="j" xml:id="A02262-046-b-1560" reg="fatal">fatall</w> <w lemma="to" pos="acp-p" xml:id="A02262-046-b-1570">to</w> <w lemma="all" pos="d" xml:id="A02262-046-b-1580">all</w> <w lemma="bird" pos="n2" xml:id="A02262-046-b-1590">Birds</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-b-1600">of</w> <w lemma="flight" pos="n1" xml:id="A02262-046-b-1610">flight</w> <pc xml:id="A02262-046-b-1620" unit="sentence">.</pc> </l> <l xml:id="A02262-e118850"> <w lemma="which" pos="crq-r" xml:id="A02262-046-b-1630" reg="Which">VVhich</w> <w lemma="when" pos="crq-cs" xml:id="A02262-046-b-1640">when</w> <w lemma="those" pos="d" xml:id="A02262-046-b-1650">those</w> <w lemma="airy" pos="j" xml:id="A02262-046-b-1660" reg="airy">aiery</w> <w lemma="passenger" pos="n2" xml:id="A02262-046-b-1670">Passengers</w> <w lemma="overfly" pos="vvb" xml:id="A02262-046-b-1680" reg="o'erfly">o're-fly</w> <pc xml:id="A02262-046-b-1690">,</pc> </l> <l xml:id="A02262-e118860"> <w lemma="forgetful" pos="j" xml:id="A02262-046-b-1700" reg="Forgetful">Forgetfull</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-b-1710">of</w> <w lemma="their" pos="po" xml:id="A02262-046-b-1720">their</w> <w lemma="wing" pos="n2" xml:id="A02262-046-b-1730">wings</w> <pc xml:id="A02262-046-b-1740">,</pc> <w lemma="they" pos="pns" xml:id="A02262-046-b-1750">they</w> <w lemma="fall" pos="vvb" xml:id="A02262-046-b-1760">fall</w> <w lemma="from" pos="acp-p" xml:id="A02262-046-b-1770">from</w> <w lemma="high" pos="j" xml:id="A02262-046-b-1780">high</w> </l> <l xml:id="A02262-e118870"> <w lemma="with" pos="acp-p" xml:id="A02262-046-b-1790">With</w> <w lemma="stretch" pos="vvn" xml:id="A02262-046-b-1800" reg="stretched">stretcht</w> <w lemma="out" pos="av" xml:id="A02262-046-b-1810">out</w> <w lemma="neck" pos="n2" xml:id="A02262-046-b-1820">necks</w> <pc xml:id="A02262-046-b-1830">:</pc> <w lemma="on" pos="acp-p" xml:id="A02262-046-b-1840">on</w> <w lemma="earth" pos="n1" xml:id="A02262-046-b-1850">Earth</w> <pc xml:id="A02262-046-b-1860">,</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-046-b-1870">where</w> <w lemma="earth" pos="n1" xml:id="A02262-046-b-1880">Earth</w> <w lemma="partake" pos="vvz" xml:id="A02262-046-b-1890">partakes</w> </l> <l xml:id="A02262-e118880"> <w lemma="that" pos="d" xml:id="A02262-046-b-1900">That</w> <w lemma="kill" pos="j_vg" xml:id="A02262-046-b-1910">killing</w> <w lemma="property" pos="n1" xml:id="A02262-046-b-1920" reg="property">propertie</w> <pc xml:id="A02262-046-b-1930">;</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-046-b-1940">where</w> <w lemma="lake" pos="n2" xml:id="A02262-046-b-1950">Lakes</w> <pc xml:id="A02262-046-b-1960">,</pc> <w lemma="on" pos="acp-p" xml:id="A02262-046-b-1970">on</w> <w lemma="lake" pos="n2" xml:id="A02262-046-b-1980">Lakes</w> <pc xml:id="A02262-046-b-1990">.</pc> </l> </quote> <bibl xml:id="A02262-e118890"> <w lemma="Lucr." pos="n-ab" xml:id="A02262-046-b-2000">Lucr.</w> <w lemma="l." pos="n-ab" xml:id="A02262-046-b-2010">l.</w> <w lemma="6." pos="crd" xml:id="A02262-046-b-2020">6.</w> <pc xml:id="A02262-046-b-2030" unit="sentence"/> </bibl> <p xml:id="A02262-e118900"> <w lemma="Vers." pos="n-ab" xml:id="A02262-046-b-2040">Vers.</w> <pc xml:id="A02262-046-b-2050" unit="sentence"/> <w lemma="215." pos="crd" xml:id="A02262-046-b-2060">215.</w> <pc xml:id="A02262-046-b-2070" unit="sentence"/> <w lemma="when" pos="crq-cs" xml:id="A02262-046-b-2080" reg="When">VVhen</w> <w lemma="she" pos="pns" xml:id="A02262-046-b-2090">she</w> <pc xml:id="A02262-046-b-2100">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-046-b-2110" reg="etc.">&amp;c.</w> <pc xml:id="A02262-046-b-2120" unit="sentence">]</pc> <w lemma="Lot" pos="n1g-nn" xml:id="A02262-046-b-2130" rendition="#hi" reg="Lot's">Lots</w> <w lemma="wife" pos="n1" xml:id="A02262-046-b-2140">wife</w> <pc xml:id="A02262-046-b-2150" unit="sentence">.</pc> <w lemma="josephus" pos="n1-nn" xml:id="A02262-046-b-2160" rendition="#hi" reg="josephus">Iosephus</w> <w lemma="write" pos="vvz" xml:id="A02262-046-b-2170">writes</w> <w lemma="that" pos="cs" xml:id="A02262-046-b-2180">that</w> <w lemma="he" pos="pns" xml:id="A02262-046-b-2190">he</w> <w lemma="himself" pos="px" xml:id="A02262-046-b-2200" reg="himself">himselfe</w> <w lemma="have" pos="vvd" xml:id="A02262-046-b-2210">had</w> <w lemma="see" pos="vvn" xml:id="A02262-046-b-2220" reg="seen">seene</w> <w lemma="that" pos="d" xml:id="A02262-046-b-2230">that</w> <w lemma="statue" pos="n1" xml:id="A02262-046-b-2240">Statue</w> <w lemma="of" pos="acp-p" xml:id="A02262-046-b-2250">of</w> <w lemma="salt" pos="n1" xml:id="A02262-046-b-2260">Salt</w> <pc xml:id="A02262-046-b-2270">:</pc> <w lemma="yet" pos="av" xml:id="A02262-046-b-2280">yet</w> <w lemma="extant" pos="j" xml:id="A02262-046-b-2290">extant</w> <pc xml:id="A02262-046-b-2300">,</pc> <w lemma="if" pos="cs" xml:id="A02262-046-b-2310">if</w> <w lemma="Brocardus" pos="n1-nn" xml:id="A02262-046-b-2320" rendition="#hi">Brocardus</w> <w lemma="and" pos="cc" xml:id="A02262-046-b-2330">and</w> <w lemma="Saligniacus" pos="n1-nn" xml:id="A02262-046-b-2340" rendition="#hi">Saligniacus</w> <pc xml:id="A02262-046-b-2350" rendition="#hi">,</pc> <w lemma="profess" pos="j_vn" xml:id="A02262-046-b-2360">professed</w> <w lemma="eye-witness" pos="n2" xml:id="A02262-046-b-2370" reg="Eyewitnesses">Eye-witnesses</w> <pc xml:id="A02262-046-b-2380">,</pc> <w lemma="be" pos="vvb" xml:id="A02262-046-b-2390">be</w> <w lemma="to" pos="acp-cs" xml:id="A02262-046-b-2400">to</w> <w lemma="be" pos="vvi" xml:id="A02262-046-b-2410">be</w> <w lemma="believe" pos="vvn" xml:id="A02262-046-b-2420" reg="believed">beleeved</w> <pc xml:id="A02262-046-b-2430">.</pc> </p> <pb facs="47" n="86" xml:id="A02262-047-a"/> <p xml:id="A02262-e118910"> <w lemma="Vers." pos="n-ab" xml:id="A02262-047-a-0010">Vers.</w> <pc xml:id="A02262-047-a-0020" unit="sentence"/> <w lemma="255." pos="crd" xml:id="A02262-047-a-0030">255.</w> <pc xml:id="A02262-047-a-0040" unit="sentence"/> <w lemma="devout" pos="j" xml:id="A02262-047-a-0050">Devout</w> <w lemma="essean" pos="n2-nn_j" xml:id="A02262-047-a-0060">Esseans</w> <pc xml:id="A02262-047-a-0070">]</pc> <w lemma="a" pos="d" xml:id="A02262-047-a-0080">A</w> <w lemma="sect" pos="n1" xml:id="A02262-047-a-0090">Sect</w> <w lemma="among" pos="acp-p" xml:id="A02262-047-a-0100">among</w> <w lemma="the" pos="d" xml:id="A02262-047-a-0110">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-047-a-0120" reg="jews">Iews</w> <pc xml:id="A02262-047-a-0130">;</pc> <w lemma="strict" pos="av_j" xml:id="A02262-047-a-0140">strictly</w> <w lemma="preserve" pos="vvg" xml:id="A02262-047-a-0150">preserving</w> <w lemma="the" pos="d" xml:id="A02262-047-a-0160">the</w> <w lemma="worship" pos="n1" xml:id="A02262-047-a-0170">worship</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-0180">of</w> <w lemma="God" pos="n1-nn" xml:id="A02262-047-a-0190">God</w> <pc xml:id="A02262-047-a-0200">,</pc> <w lemma="the" pos="d" xml:id="A02262-047-a-0210">the</w> <w lemma="rule" pos="n2" xml:id="A02262-047-a-0220">rules</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-0230">of</w> <w lemma="religion" pos="n1" xml:id="A02262-047-a-0240">Religion</w> <w lemma="and" pos="cc" xml:id="A02262-047-a-0250">and</w> <w lemma="justice" pos="n1" xml:id="A02262-047-a-0260" reg="justice">Iustice</w> <pc xml:id="A02262-047-a-0270">:</pc> <w lemma="live" pos="vvg" xml:id="A02262-047-a-0280">living</w> <w lemma="on" pos="acp-p" xml:id="A02262-047-a-0290">on</w> <w lemma="the" pos="d" xml:id="A02262-047-a-0300">the</w> <w lemma="common" pos="j" xml:id="A02262-047-a-0310">common</w> <w lemma="stock" pos="n1" xml:id="A02262-047-a-0320">stock</w> <pc xml:id="A02262-047-a-0330">;</pc> <w lemma="never" pos="av-x" xml:id="A02262-047-a-0340">never</w> <w lemma="eat" pos="vvg" xml:id="A02262-047-a-0350">eating</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-0360">of</w> <w lemma="flesh" pos="n1" xml:id="A02262-047-a-0370">flesh</w> <pc xml:id="A02262-047-a-0380">,</pc> <w lemma="and" pos="cc" xml:id="A02262-047-a-0390">and</w> <w lemma="whole" pos="av_j" xml:id="A02262-047-a-0400">wholly</w> <w lemma="abstain" pos="vvg" xml:id="A02262-047-a-0410">abstaining</w> <w lemma="from" pos="acp-p" xml:id="A02262-047-a-0420">from</w> <w lemma="wine" pos="n1" xml:id="A02262-047-a-0430">Wine</w> <w lemma="and" pos="cc" xml:id="A02262-047-a-0440">and</w> <w lemma="woman" pos="n2" xml:id="A02262-047-a-0450">Women</w> <pc xml:id="A02262-047-a-0460" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="A02262-047-a-0470">They</w> <w lemma="wear" pos="vvd" xml:id="A02262-047-a-0480">wore</w> <w lemma="their" pos="po" xml:id="A02262-047-a-0490">their</w> <w lemma="apparel" pos="n1" xml:id="A02262-047-a-0500" reg="apparel">apparell</w> <w lemma="white" pos="j" xml:id="A02262-047-a-0510">white</w> <w lemma="and" pos="cc" xml:id="A02262-047-a-0520">and</w> <w lemma="cleanly" pos="j" xml:id="A02262-047-a-0530">cleanly</w> <pc xml:id="A02262-047-a-0540">:</pc> <w lemma="pray" pos="vvd" xml:id="A02262-047-a-0550" reg="prayed">pray'd</w> <w lemma="before" pos="acp-p" xml:id="A02262-047-a-0560">before</w> <w lemma="the" pos="d" xml:id="A02262-047-a-0570">the</w> <w lemma="rise" pos="n1_vg" xml:id="A02262-047-a-0580">rising</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-0590">of</w> <w lemma="the" pos="d" xml:id="A02262-047-a-0600">the</w> <w lemma="sun" pos="n1" xml:id="A02262-047-a-0610" reg="Sun">Sunne</w> <pc xml:id="A02262-047-a-0620">;</pc> <w lemma="labour" pos="vvd" xml:id="A02262-047-a-0630">laboured</w> <w lemma="all" pos="d" xml:id="A02262-047-a-0640">all</w> <w lemma="day" pos="n1" xml:id="A02262-047-a-0650">day</w> <w lemma="long" pos="av_j" xml:id="A02262-047-a-0660">long</w> <w lemma="for" pos="acp-p" xml:id="A02262-047-a-0670">for</w> <w lemma="the" pos="d" xml:id="A02262-047-a-0680">the</w> <w lemma="public" pos="j" xml:id="A02262-047-a-0690" reg="public">publike</w> <w lemma="utility" pos="n1" xml:id="A02262-047-a-0700" reg="utility">utilitie</w> <pc xml:id="A02262-047-a-0710">;</pc> <w lemma="feed" pos="vvn" xml:id="A02262-047-a-0720">fed</w> <w lemma="in" pos="acp-p" xml:id="A02262-047-a-0730">in</w> <w lemma="the" pos="d" xml:id="A02262-047-a-0740">the</w> <w lemma="evening" pos="n1" xml:id="A02262-047-a-0750">evening</w> <w lemma="with" pos="acp-p" xml:id="A02262-047-a-0760">with</w> <w lemma="a" pos="d" xml:id="A02262-047-a-0770">a</w> <w lemma="general" pos="j" xml:id="A02262-047-a-0780" reg="general">generall</w> <w lemma="silence" pos="n1" xml:id="A02262-047-a-0790">silence</w> <pc xml:id="A02262-047-a-0800">;</pc> <w lemma="and" pos="cc" xml:id="A02262-047-a-0810">and</w> <w lemma="have" pos="vvd" xml:id="A02262-047-a-0820">had</w> <w lemma="their" pos="po" xml:id="A02262-047-a-0830">their</w> <w lemma="sobriety" pos="n1" xml:id="A02262-047-a-0840">Sobriety</w> <w lemma="reward" pos="vvn" xml:id="A02262-047-a-0850">rewarded</w> <w lemma="with" pos="acp-p" xml:id="A02262-047-a-0860">with</w> <w lemma="a" pos="d" xml:id="A02262-047-a-0870">a</w> <w lemma="life" pos="n1" xml:id="A02262-047-a-0880">life</w> <w lemma="long" pos="j" xml:id="A02262-047-a-0890">long</w> <w lemma="and" pos="cc" xml:id="A02262-047-a-0900">and</w> <w lemma="healthful" pos="j" xml:id="A02262-047-a-0910" reg="healthful">healthfull</w> <pc xml:id="A02262-047-a-0920" unit="sentence">.</pc> <w lemma="their" pos="po" xml:id="A02262-047-a-0930">Their</w> <w lemma="chief" pos="j" xml:id="A02262-047-a-0940" reg="chief">chiefe</w> <w lemma="study" pos="n1" xml:id="A02262-047-a-0950">study</w> <w lemma="be" pos="vvd" xml:id="A02262-047-a-0960">was</w> <w lemma="the" pos="d" xml:id="A02262-047-a-0970">the</w> <w lemma="bible" pos="n1" xml:id="A02262-047-a-0980">Bible</w> <pc xml:id="A02262-047-a-0990">;</pc> <w lemma="and" pos="cc" xml:id="A02262-047-a-1000">and</w> <w lemma="next" pos="ord" xml:id="A02262-047-a-1010">next</w> <w lemma="to" pos="acp-p" xml:id="A02262-047-a-1020">to</w> <w lemma="that" pos="d" xml:id="A02262-047-a-1030">that</w> <pc xml:id="A02262-047-a-1040">,</pc> <w lemma="physic" pos="n1" xml:id="A02262-047-a-1050" reg="Physic">Physick</w> <pc xml:id="A02262-047-a-1060">,</pc> <w lemma="take" pos="vvg" xml:id="A02262-047-a-1070">taking</w> <w lemma="their" pos="po" xml:id="A02262-047-a-1080">their</w> <w lemma="name" pos="n1" xml:id="A02262-047-a-1090">name</w> <w lemma="from" pos="acp-p" xml:id="A02262-047-a-1100">from</w> <w lemma="the" pos="d" xml:id="A02262-047-a-1110">the</w> <w lemma="cure" pos="n1" xml:id="A02262-047-a-1120">cure</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-1130">of</w> <w lemma="disease" pos="n2" xml:id="A02262-047-a-1140">diseases</w> <pc xml:id="A02262-047-a-1150" unit="sentence">.</pc> <w lemma="all" pos="d" xml:id="A02262-047-a-1160">All</w> <w lemma="be" pos="vvd" xml:id="A02262-047-a-1170">were</w> <w lemma="servant" pos="n2" xml:id="A02262-047-a-1180">servants</w> <w lemma="one" pos="crd" xml:id="A02262-047-a-1190">one</w> <w lemma="to" pos="acp-p" xml:id="A02262-047-a-1200">to</w> <w lemma="another" pos="pi_d" xml:id="A02262-047-a-1210" reg="another">an other</w> <pc xml:id="A02262-047-a-1220" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="A02262-047-a-1230">They</w> <w lemma="never" pos="av-x" xml:id="A02262-047-a-1240">never</w> <w lemma="swear" pos="vvd" xml:id="A02262-047-a-1250">sware</w> <w lemma="a" pos="d" xml:id="A02262-047-a-1260">an</w> <w lemma="oath" pos="n1" xml:id="A02262-047-a-1270">oath</w> <pc xml:id="A02262-047-a-1280">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-047-a-1290">nor</w> <w lemma="offer" pos="vvd" xml:id="A02262-047-a-1300">offered</w> <w lemma="any" pos="d" xml:id="A02262-047-a-1310">any</w> <w lemma="thing" pos="n1" xml:id="A02262-047-a-1320">thing</w> <w lemma="that" pos="cs" xml:id="A02262-047-a-1330">that</w> <w lemma="have" pos="vvd" xml:id="A02262-047-a-1340">had</w> <w lemma="life" pos="n1" xml:id="A02262-047-a-1350">life</w> <w lemma="in" pos="acp-p" xml:id="A02262-047-a-1360">in</w> <w lemma="their" pos="po" xml:id="A02262-047-a-1370">their</w> <w lemma="sacrifice" pos="n1" xml:id="A02262-047-a-1380">sacrifice</w> <pc xml:id="A02262-047-a-1390">:</pc> <w lemma="ascribe" pos="vvg" xml:id="A02262-047-a-1400">ascribing</w> <w lemma="all" pos="d" xml:id="A02262-047-a-1410">all</w> <w lemma="unto" pos="acp-p" xml:id="A02262-047-a-1420">unto</w> <w lemma="fate" pos="n1" xml:id="A02262-047-a-1430">Fate</w> <pc xml:id="A02262-047-a-1440">,</pc> <w lemma="and" pos="cc" xml:id="A02262-047-a-1450">and</w> <w lemma="nothing" pos="pi-x" xml:id="A02262-047-a-1460">nothing</w> <w lemma="to" pos="acp-p" xml:id="A02262-047-a-1470">to</w> <w lemma="free" pos="vvi" xml:id="A02262-047-a-1480">free</w> <w lemma="will" pos="n1" xml:id="A02262-047-a-1490">Will</w> <pc xml:id="A02262-047-a-1500" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="A02262-047-a-1510">They</w> <w lemma="preserve" pos="vvd" xml:id="A02262-047-a-1520">preserved</w> <w lemma="their" pos="po" xml:id="A02262-047-a-1530">their</w> <w lemma="society" pos="n1" xml:id="A02262-047-a-1540">Society</w> <w lemma="by" pos="acp-p" xml:id="A02262-047-a-1550">by</w> <w lemma="the" pos="d" xml:id="A02262-047-a-1560">the</w> <w lemma="adoption" pos="n1" xml:id="A02262-047-a-1570">adoption</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-1580">of</w> <w lemma="child" pos="n2" xml:id="A02262-047-a-1590">children</w> <pc xml:id="A02262-047-a-1600">,</pc> <w lemma="enure" pos="vvn" xml:id="A02262-047-a-1610" reg="enured">inured</w> <w lemma="to" pos="acp-p" xml:id="A02262-047-a-1620">to</w> <w lemma="piety" pos="n1" xml:id="A02262-047-a-1630">piety</w> <w lemma="and" pos="cc" xml:id="A02262-047-a-1640">and</w> <w lemma="labour" pos="n1" xml:id="A02262-047-a-1650">labour</w> <pc xml:id="A02262-047-a-1660" unit="sentence">.</pc> <w lemma="their" pos="po" xml:id="A02262-047-a-1670">Their</w> <w lemma="sect" pos="n1" xml:id="A02262-047-a-1680">Sect</w> <pc xml:id="A02262-047-a-1690">,</pc> <w lemma="though" pos="cs" xml:id="A02262-047-a-1700">though</w> <w lemma="ancient" pos="j" xml:id="A02262-047-a-1710">ancient</w> <pc xml:id="A02262-047-a-1720">,</pc> <w lemma="have" pos="vvz" xml:id="A02262-047-a-1730">hath</w> <w lemma="no" pos="d-x" xml:id="A02262-047-a-1740">no</w> <w lemma="know" pos="j_vn" xml:id="A02262-047-a-1750">known</w> <w lemma="original" pos="j" xml:id="A02262-047-a-1760" reg="Original">Originall</w> <pc xml:id="A02262-047-a-1770">;</pc> <w lemma="yet" pos="av" xml:id="A02262-047-a-1780">yet</w> <w lemma="much" pos="av_d" xml:id="A02262-047-a-1790">much</w> <w lemma="agree" pos="vvg" xml:id="A02262-047-a-1800">agreeing</w> <w lemma="with" pos="acp-p" xml:id="A02262-047-a-1810">with</w> <w lemma="the" pos="d" xml:id="A02262-047-a-1820">the</w> <w lemma="discipline" pos="n1" xml:id="A02262-047-a-1830">discipline</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-1840">of</w> <w lemma="the" pos="d" xml:id="A02262-047-a-1850">the</w> <w lemma="pythagorean" pos="n2-nn_j" xml:id="A02262-047-a-1860" rendition="#hi">Pythagoreans</w> <pc xml:id="A02262-047-a-1870" rendition="#hi">.</pc> </p> <p xml:id="A02262-e118920"> <w lemma="Vers." pos="n-ab" xml:id="A02262-047-a-1880">Vers.</w> <pc xml:id="A02262-047-a-1890" unit="sentence"/> <w lemma="274." pos="crd" xml:id="A02262-047-a-1900">274.</w> <pc xml:id="A02262-047-a-1910" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-047-a-1920">The</w> <w lemma="first" pos="ord" xml:id="A02262-047-a-1930">first</w> <w lemma="unleavened" pos="j" xml:id="A02262-047-a-1940" reg="unleavened">unleaven'd</w> <w lemma="bread" pos="n1" xml:id="A02262-047-a-1950">Bread</w> <pc xml:id="A02262-047-a-1960">]</pc> <w lemma="eat" pos="vvn" xml:id="A02262-047-a-1970">Eaten</w> <w lemma="with" pos="acp-p" xml:id="A02262-047-a-1980">with</w> <w lemma="the" pos="d" xml:id="A02262-047-a-1990">the</w> <w lemma="Paschal" pos="n1-nn" xml:id="A02262-047-a-2000">Paschal</w> <w lemma="lamb" pos="n1" xml:id="A02262-047-a-2010" reg="Lamb">Lambe</w> <w lemma="at" pos="acp-p" xml:id="A02262-047-a-2020">at</w> <w lemma="the" pos="d" xml:id="A02262-047-a-2030">the</w> <w lemma="Israelite" pos="n2-nn" xml:id="A02262-047-a-2040" rendition="#hi">Israelites</w> <w lemma="depart" pos="vvg" xml:id="A02262-047-a-2050">departing</w> <w lemma="out" pos="av" xml:id="A02262-047-a-2060">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-2070">of</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-047-a-2080" rendition="#hi" reg="Egypt">Aegypt</w> <pc xml:id="A02262-047-a-2090" rendition="#hi">:</pc> <w lemma="the" pos="d" xml:id="A02262-047-a-2100">the</w> <w lemma="ceremony" pos="n2" xml:id="A02262-047-a-2110">Ceremonies</w> <w lemma="use" pos="vvd" xml:id="A02262-047-a-2120">used</w> <w lemma="therein" pos="av" xml:id="A02262-047-a-2130">therein</w> <w lemma="be" pos="vvb" xml:id="A02262-047-a-2140">are</w> <w lemma="at" pos="acp-p" xml:id="A02262-047-a-2150">at</w> <w lemma="large" pos="j" xml:id="A02262-047-a-2160">large</w> <w lemma="deliver" pos="vvn" xml:id="A02262-047-a-2170">delivered</w> <w lemma="by" pos="acp-p" xml:id="A02262-047-a-2180">by</w> <w lemma="Moses" pos="n1-nn" xml:id="A02262-047-a-2190" rendition="#hi">Moses</w> <pc xml:id="A02262-047-a-2200" rendition="#hi">.</pc> </p> <p xml:id="A02262-e118930"> <w lemma="Vers." pos="n-ab" xml:id="A02262-047-a-2210">Vers.</w> <pc xml:id="A02262-047-a-2220" unit="sentence"/> <w lemma="275." pos="crd" xml:id="A02262-047-a-2230">275.</w> <pc xml:id="A02262-047-a-2240" unit="sentence"/> <w lemma="she" pos="pns" xml:id="A02262-047-a-2250">She</w> <w lemma="never" pos="av-x" xml:id="A02262-047-a-2260">never</w> <w lemma="will" pos="vmd" xml:id="A02262-047-a-2270">would</w> <w lemma="retain" pos="vvi" xml:id="A02262-047-a-2280" reg="retain">retaine</w> <pc xml:id="A02262-047-a-2290">]</pc> <w lemma="the" pos="d" xml:id="A02262-047-a-2300">The</w> <w lemma="liberty" pos="n1" xml:id="A02262-047-a-2310" reg="Liberty">Libertie</w> <w lemma="they" pos="pns" xml:id="A02262-047-a-2320">they</w> <w lemma="lose" pos="vvd" xml:id="A02262-047-a-2330">lost</w> <w lemma="in" pos="acp-p" xml:id="A02262-047-a-2340">in</w> <w lemma="the" pos="d" xml:id="A02262-047-a-2350">the</w> <w lemma="babylonian" pos="j-nn" xml:id="A02262-047-a-2360" rendition="#hi">Babylonian</w> <w lemma="captivity" pos="n1" xml:id="A02262-047-a-2370" reg="Captivity">Captivitie</w> <pc xml:id="A02262-047-a-2380">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-047-a-2390">was</w> <w lemma="never" pos="av-x" xml:id="A02262-047-a-2400">never</w> <w lemma="absolute" pos="av_j" xml:id="A02262-047-a-2410">absolutely</w> <w lemma="recover" pos="vvn" xml:id="A02262-047-a-2420">recovered</w> <pc xml:id="A02262-047-a-2430">:</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-047-a-2440">for</w> <w lemma="the" pos="d" xml:id="A02262-047-a-2450">the</w> <w lemma="most" pos="av-s_d" xml:id="A02262-047-a-2460">most</w> <w lemma="part" pos="n1" xml:id="A02262-047-a-2470">part</w> <w lemma="under" pos="acp-p" xml:id="A02262-047-a-2480">under</w> <w lemma="the" pos="d" xml:id="A02262-047-a-2490">the</w> <w lemma="persian" pos="n2-nn_j" xml:id="A02262-047-a-2500" rendition="#hi">Persians</w> <pc xml:id="A02262-047-a-2510" rendition="#hi">,</pc> <w lemma="grecian" pos="n2-nn_j" xml:id="A02262-047-a-2520" rendition="#hi">Grecians</w> <pc xml:id="A02262-047-a-2530" rendition="#hi">,</pc> <w lemma="egyptian" pos="n2-nn_j" xml:id="A02262-047-a-2540" rendition="#hi" reg="Egyptians">Aegyptians</w> <pc xml:id="A02262-047-a-2550" rendition="#hi">,</pc> <w lemma="or" pos="cc" xml:id="A02262-047-a-2560">or</w> <w lemma="syrian" pos="n2-nn_j" xml:id="A02262-047-a-2570" rendition="#hi">Syrians</w> <pc join="right" xml:id="A02262-047-a-2580">(</pc> <w lemma="although" pos="cs" xml:id="A02262-047-a-2590">although</w> <w lemma="in" pos="acp-p" xml:id="A02262-047-a-2600">in</w> <w lemma="the" pos="d" xml:id="A02262-047-a-2610">the</w> <w lemma="reign" pos="n1" xml:id="A02262-047-a-2620" reg="reign">reigne</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-2630">of</w> <w lemma="the" pos="d" xml:id="A02262-047-a-2640">the</w> <w lemma="Asmone" pos="n2-nn" xml:id="A02262-047-a-2650" rendition="#hi">Asmones</w> <w lemma="they" pos="pns" xml:id="A02262-047-a-2660">they</w> <w lemma="have" pos="vvd" xml:id="A02262-047-a-2670">had</w> <w lemma="the" pos="d" xml:id="A02262-047-a-2680">the</w> <w lemma="face" pos="n1" xml:id="A02262-047-a-2690">face</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-a-2700">of</w> <w lemma="a" pos="d" xml:id="A02262-047-a-2710">a</w> <w lemma="kingdom" pos="n1" xml:id="A02262-047-a-2720" reg="Kingdom">Kingdome</w> <pc xml:id="A02262-047-a-2730">,</pc> <w lemma="yet" pos="av" xml:id="A02262-047-a-2740">yet</w> <w lemma="maintain" pos="vvn" xml:id="A02262-047-a-2750">maintained</w> <w lemma="with" pos="acp-p" xml:id="A02262-047-a-2760">with</w> <w lemma="perpetual" pos="j" xml:id="A02262-047-a-2770" reg="perpetual">perpetuall</w> <w lemma="bloodshed" pos="n1" xml:id="A02262-047-a-2780" reg="bloodshed">bloudshed</w> <pc xml:id="A02262-047-a-2790">)</pc> <pb facs="47" n="78" xml:id="A02262-047-b"/> <w lemma="after" pos="acp-p" xml:id="A02262-047-b-0010">after</w> <w lemma="govern" pos="vvn" xml:id="A02262-047-b-0020">governed</w> <w lemma="by" pos="acp-p" xml:id="A02262-047-b-0030">by</w> <w lemma="the" pos="d" xml:id="A02262-047-b-0040">the</w> <w lemma="idumean" pos="n2-nn_j" xml:id="A02262-047-b-0050" rendition="#hi">Idumeans</w> <pc xml:id="A02262-047-b-0060" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-047-b-0070">and</w> <w lemma="last" pos="ord" xml:id="A02262-047-b-0080">lastly</w> <w lemma="by" pos="acp-p" xml:id="A02262-047-b-0090">by</w> <w lemma="the" pos="d" xml:id="A02262-047-b-0100">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-047-b-0110" rendition="#hi" reg="Romans">Romanes</w> <pc xml:id="A02262-047-b-0120" rendition="#hi">:</pc> <w lemma="often" pos="av" xml:id="A02262-047-b-0130">often</w> <w lemma="rebel" pos="j_vg" xml:id="A02262-047-b-0140">rebelling</w> <pc xml:id="A02262-047-b-0150">,</pc> <w lemma="and" pos="cc" xml:id="A02262-047-b-0160">and</w> <w lemma="as" pos="acp-cs" xml:id="A02262-047-b-0170">as</w> <w lemma="often" pos="av" xml:id="A02262-047-b-0180">often</w> <w lemma="suppress" pos="vvn" xml:id="A02262-047-b-0190">suppressed</w> <pc xml:id="A02262-047-b-0200">.</pc> </p> <p xml:id="A02262-e118940"> <w lemma="Ver." pos="n-ab" xml:id="A02262-047-b-0210">Ver.</w> <pc xml:id="A02262-047-b-0220" unit="sentence"/> <w lemma="278." pos="crd" xml:id="A02262-047-b-0230">278.</w> <pc xml:id="A02262-047-b-0240" unit="sentence"/> <w lemma="horn" pos="j_vn" xml:id="A02262-047-b-0250">Horned</w> <w lemma="Hammons" pos="n1-nn" xml:id="A02262-047-b-0260">Hammons</w> <w lemma="temple" pos="n1-nn" xml:id="A02262-047-b-0270">Temple</w> <pc xml:id="A02262-047-b-0280">]</pc> <w lemma="jupiter" pos="n1-nn" xml:id="A02262-047-b-0290" rendition="#hi" reg="jupiter">Iupiter</w> <w lemma="Hammon" pos="n1-nn" xml:id="A02262-047-b-0300" rendition="#hi">Hammon</w> <pc xml:id="A02262-047-b-0310" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-047-b-0320">which</w> <w lemma="signify" pos="vvz" xml:id="A02262-047-b-0330">signifies</w> <w lemma="sand" pos="n1" xml:id="A02262-047-b-0340">Sand</w> <pc xml:id="A02262-047-b-0350">;</pc> <w lemma="because" pos="acp-cs" xml:id="A02262-047-b-0360">because</w> <w lemma="his" pos="po" xml:id="A02262-047-b-0370">his</w> <w lemma="temple" pos="n1" xml:id="A02262-047-b-0380">Temple</w> <w lemma="stand" pos="vvd" xml:id="A02262-047-b-0390">stood</w> <w lemma="in" pos="acp-p" xml:id="A02262-047-b-0400">in</w> <w lemma="the" pos="d" xml:id="A02262-047-b-0410">the</w> <w lemma="lybian" pos="j-nn" xml:id="A02262-047-b-0420" rendition="#hi">Lybian</w> <w lemma="desert" pos="n2" xml:id="A02262-047-b-0430" reg="Deserts">Desarts</w> <pc xml:id="A02262-047-b-0440">:</pc> <w lemma="with" pos="acp-p" xml:id="A02262-047-b-0450">with</w> <w lemma="such" pos="d" xml:id="A02262-047-b-0460">such</w> <w lemma="difficulty" pos="n1" xml:id="A02262-047-b-0470" reg="difficulty">difficultie</w> <w lemma="visit" pos="vvn" xml:id="A02262-047-b-0480">visited</w> <w lemma="by" pos="acp-p" xml:id="A02262-047-b-0490">by</w> <w lemma="Alexander" pos="n1-nn" xml:id="A02262-047-b-0500" rendition="#hi">Alexander</w> <pc xml:id="A02262-047-b-0510" unit="sentence" rendition="#hi">.</pc> <w lemma="or" pos="cc" xml:id="A02262-047-b-0520">Or</w> <w lemma="rather" pos="av" xml:id="A02262-047-b-0530">rather</w> <w lemma="be" pos="vvg" xml:id="A02262-047-b-0540">being</w> <w lemma="the" pos="d" xml:id="A02262-047-b-0550">the</w> <w lemma="same" pos="d" xml:id="A02262-047-b-0560">same</w> <w lemma="with" pos="acp-p" xml:id="A02262-047-b-0570">with</w> <w lemma="ham" pos="n1" xml:id="A02262-047-b-0580" rendition="#hi">Ham</w> <w lemma="the" pos="d" xml:id="A02262-047-b-0590">the</w> <w lemma="son" pos="n1" xml:id="A02262-047-b-0600" reg="son">sonne</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-b-0610">of</w> <w lemma="Noah" pos="n1-nn" xml:id="A02262-047-b-0620" rendition="#hi">Noah</w> <pc xml:id="A02262-047-b-0630" rendition="#hi">;</pc> <w lemma="from" pos="acp-p" xml:id="A02262-047-b-0640">from</w> <w lemma="who" pos="crq-ro" xml:id="A02262-047-b-0650">whom</w> <w lemma="idolatry" pos="n1" xml:id="A02262-047-b-0660">Idolatry</w> <w lemma="have" pos="vvd" xml:id="A02262-047-b-0670">had</w> <w lemma="her" pos="po" xml:id="A02262-047-b-0680">her</w> <w lemma="original" pos="j" xml:id="A02262-047-b-0690" reg="Original">Originall</w> <pc xml:id="A02262-047-b-0700">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-047-b-0710">who</w> <w lemma="usual" pos="av_j" xml:id="A02262-047-b-0720">usually</w> <w lemma="wear" pos="vvd" xml:id="A02262-047-b-0730">wore</w> <w lemma="the" pos="d" xml:id="A02262-047-b-0740">the</w> <w lemma="carve" pos="j_vn" xml:id="A02262-047-b-0750">carved</w> <w lemma="head" pos="n1" xml:id="A02262-047-b-0760">head</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-b-0770">of</w> <w lemma="a" pos="d" xml:id="A02262-047-b-0780">a</w> <w lemma="ram" pos="n1" xml:id="A02262-047-b-0790">Ram</w> <w lemma="on" pos="acp-p" xml:id="A02262-047-b-0800">on</w> <w lemma="his" pos="po" xml:id="A02262-047-b-0810">his</w> <w lemma="helmet" pos="n1" xml:id="A02262-047-b-0820">Helmet</w> <pc xml:id="A02262-047-b-0830">;</pc> <w lemma="whereupon" pos="crq-cs" xml:id="A02262-047-b-0840">whereupon</w> <w lemma="his" pos="po" xml:id="A02262-047-b-0850">his</w> <w lemma="idol" pos="n1" xml:id="A02262-047-b-0860">Idol</w> <w lemma="be" pos="vvd" xml:id="A02262-047-b-0870">was</w> <w lemma="so" pos="av" xml:id="A02262-047-b-0880">so</w> <w lemma="fashion" pos="vvn" xml:id="A02262-047-b-0890">fashioned</w> <pc xml:id="A02262-047-b-0900" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-047-b-0910">But</w> <w lemma="jupiter" pos="n1-nn" xml:id="A02262-047-b-0920" rendition="#hi" reg="jupiter">Iupiter</w> <w lemma="Hammon" pos="n1-nn" xml:id="A02262-047-b-0930" rendition="#hi">Hammon</w> <w lemma="be" pos="vvz" xml:id="A02262-047-b-0940">is</w> <w lemma="also" pos="av" xml:id="A02262-047-b-0950">also</w> <w lemma="take" pos="vvn" xml:id="A02262-047-b-0960">taken</w> <w lemma="for" pos="acp-p" xml:id="A02262-047-b-0970">for</w> <w lemma="the" pos="d" xml:id="A02262-047-b-0980">the</w> <w lemma="sun" pos="n1" xml:id="A02262-047-b-0990" reg="Sun">Sunne</w> <pc xml:id="A02262-047-b-1000">;</pc> <w lemma="hammah" pos="fw-he" xml:id="A02262-047-b-1010" rendition="#hi">Hammah</w> <w lemma="signify" pos="vvg" xml:id="A02262-047-b-1020">signifying</w> <w lemma="heat" pos="n1" xml:id="A02262-047-b-1030" reg="Heat">Heate</w> <w lemma="in" pos="acp-p" xml:id="A02262-047-b-1040">in</w> <w lemma="the" pos="d" xml:id="A02262-047-b-1050">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="A02262-047-b-1060" rendition="#hi">Hebrew</w> <pc xml:id="A02262-047-b-1070" unit="sentence" rendition="#hi">.</pc> <w lemma="and" pos="cc" xml:id="A02262-047-b-1080">And</w> <w lemma="because" pos="acp-cs" xml:id="A02262-047-b-1090">because</w> <w lemma="the" pos="d" xml:id="A02262-047-b-1100">the</w> <w lemma="year" pos="n1" xml:id="A02262-047-b-1110" reg="Year">Yeere</w> <w lemma="begin" pos="vvz" xml:id="A02262-047-b-1120">beginneth</w> <w lemma="at" pos="acp-p" xml:id="A02262-047-b-1130">at</w> <w lemma="his" pos="po" xml:id="A02262-047-b-1140">his</w> <w lemma="entrance" pos="n1" xml:id="A02262-047-b-1150">entrance</w> <w lemma="into" pos="acp-p" xml:id="A02262-047-b-1160">into</w> <w lemma="Aries" pos="n1-nn" xml:id="A02262-047-b-1170" rendition="#hi">Aries</w> <pc xml:id="A02262-047-b-1180" rendition="#hi">,</pc> <w lemma="he" pos="pns" xml:id="A02262-047-b-1190">he</w> <w lemma="therefore" pos="av" xml:id="A02262-047-b-1200">therefore</w> <w lemma="be" pos="vvd" xml:id="A02262-047-b-1210">was</w> <w lemma="carve" pos="vvn" xml:id="A02262-047-b-1220">carved</w> <w lemma="with" pos="acp-p" xml:id="A02262-047-b-1230">with</w> <w lemma="ram" pos="n2" xml:id="A02262-047-b-1240">Rams</w> <w lemma="horn" pos="n2" xml:id="A02262-047-b-1250" reg="horns">hornes</w> <pc xml:id="A02262-047-b-1260">.</pc> </p> <p xml:id="A02262-e118950"> <w lemma="Ver." pos="n-ab" xml:id="A02262-047-b-1270">Ver.</w> <pc xml:id="A02262-047-b-1280" unit="sentence"/> <w lemma="281." pos="crd" xml:id="A02262-047-b-1290">281.</w> <pc xml:id="A02262-047-b-1300" unit="sentence"/> <w lemma="build" pos="vvd" xml:id="A02262-047-b-1310">Built</w> <w lemma="his" pos="po" xml:id="A02262-047-b-1320">his</w> <w lemma="proud" pos="j" xml:id="A02262-047-b-1330">proud</w> <w lemma="city" pos="n1" xml:id="A02262-047-b-1340">City</w> <pc xml:id="A02262-047-b-1350">]</pc> <w lemma="Alexandria" pos="n1-nn" xml:id="A02262-047-b-1360" rendition="#hi">Alexandria</w> <w lemma="in" pos="acp-p" xml:id="A02262-047-b-1370">in</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-047-b-1380" rendition="#hi" reg="Egypt">Aegypt</w> <pc xml:id="A02262-047-b-1390" rendition="#hi">;</pc> <w lemma="build" pos="vvn" xml:id="A02262-047-b-1400">built</w> <w lemma="by" pos="acp-p" xml:id="A02262-047-b-1410">by</w> <w lemma="Alexander" pos="n1-nn" xml:id="A02262-047-b-1420" rendition="#hi">Alexander</w> <w lemma="the" pos="d" xml:id="A02262-047-b-1430">the</w> <w lemma="great" pos="j" xml:id="A02262-047-b-1440">Great</w> <w lemma="upon" pos="acp-p" xml:id="A02262-047-b-1450">upon</w> <w lemma="a" pos="d" xml:id="A02262-047-b-1460">a</w> <w lemma="promontory" pos="n1" xml:id="A02262-047-b-1470" reg="Promontory">Promentory</w> <w lemma="near" pos="acp-p" xml:id="A02262-047-b-1480" reg="near">neer</w> <w lemma="the" pos="d" xml:id="A02262-047-b-1490">the</w> <w lemma="isle" pos="n1" xml:id="A02262-047-b-1500">Isle</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-b-1510">of</w> <w lemma="Pharos" pos="n1-nn" xml:id="A02262-047-b-1520" rendition="#hi">Pharos</w> <pc xml:id="A02262-047-b-1530" rendition="#hi">:</pc> <w lemma="so" pos="av" xml:id="A02262-047-b-1540">so</w> <w lemma="direct" pos="vvn" xml:id="A02262-047-b-1550">directed</w> <pc xml:id="A02262-047-b-1560">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-047-b-1570">as</w> <w lemma="they" pos="pns" xml:id="A02262-047-b-1580">they</w> <w lemma="write" pos="vvb" xml:id="A02262-047-b-1590">write</w> <pc xml:id="A02262-047-b-1600">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-047-b-1610">by</w> <w lemma="Homer" pos="n1-nn" xml:id="A02262-047-b-1620" rendition="#hi">Homer</w> <w lemma="in" pos="acp-p" xml:id="A02262-047-b-1630">in</w> <w lemma="a" pos="d" xml:id="A02262-047-b-1640">a</w> <w lemma="vision" pos="n1" xml:id="A02262-047-b-1650">Vision</w> <pc xml:id="A02262-047-b-1660">.</pc> </p> <p xml:id="A02262-e118960"> <w lemma="Vers." pos="n-ab" xml:id="A02262-047-b-1670">Vers.</w> <pc xml:id="A02262-047-b-1680" unit="sentence"/> <w lemma="282." pos="crd" xml:id="A02262-047-b-1690">282.</w> <pc xml:id="A02262-047-b-1700" unit="sentence"/> <w lemma="to" pos="acp-p" xml:id="A02262-047-b-1710">To</w> <w lemma="their" pos="po" xml:id="A02262-047-b-1720">their</w> <w lemma="old" pos="j" xml:id="A02262-047-b-1730">old</w> <w lemma="prison" pos="n1" xml:id="A02262-047-b-1740">prison</w> <pc xml:id="A02262-047-b-1750">,</pc> <w lemma="Babylon" pos="n1-nn" xml:id="A02262-047-b-1760">Babylon</w> <pc xml:id="A02262-047-b-1770">]</pc> <w lemma="not" pos="xx" xml:id="A02262-047-b-1780">Not</w> <w lemma="all" pos="d" xml:id="A02262-047-b-1790">all</w> <w lemma="the" pos="d" xml:id="A02262-047-b-1800">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-047-b-1810" rendition="#hi" reg="jews">Iews</w> <w lemma="return" pos="vvd" xml:id="A02262-047-b-1820">returned</w> <w lemma="with" pos="acp-p" xml:id="A02262-047-b-1830">with</w> <w lemma="Zorobbabel" pos="n1-nn" xml:id="A02262-047-b-1840" rendition="#hi">Zorobbabel</w> <pc xml:id="A02262-047-b-1850" rendition="#hi">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-047-b-1860">but</w> <w lemma="remain" pos="vvd" xml:id="A02262-047-b-1870">remained</w> <w lemma="at" pos="acp-p" xml:id="A02262-047-b-1880">at</w> <w lemma="Babylon" pos="n1-nn" xml:id="A02262-047-b-1890" rendition="#hi">Babylon</w> <pc xml:id="A02262-047-b-1900" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-047-b-1910">and</w> <w lemma="by" pos="acp-p" xml:id="A02262-047-b-1920">by</w> <w lemma="the" pos="d" xml:id="A02262-047-b-1930">the</w> <w lemma="favour" pos="n1" xml:id="A02262-047-b-1940">favour</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-b-1950">of</w> <w lemma="succeed" pos="j_vg" xml:id="A02262-047-b-1960">succeeding</w> <w lemma="prince" pos="n2" xml:id="A02262-047-b-1970">Princes</w> <w lemma="plant" pos="vvn" xml:id="A02262-047-b-1980">planted</w> <w lemma="thereabouts" pos="av" xml:id="A02262-047-b-1990" reg="thereabouts">thereabout</w> <w lemma="their" pos="po" xml:id="A02262-047-b-2000">their</w> <w lemma="colony" pos="n2" xml:id="A02262-047-b-2010">Colonies</w> <pc xml:id="A02262-047-b-2020">;</pc> <w lemma="grow" pos="vvd" xml:id="A02262-047-b-2030">grew</w> <w lemma="a" pos="d" xml:id="A02262-047-b-2040">a</w> <w lemma="great" pos="j" xml:id="A02262-047-b-2050">great</w> <w lemma="nation" pos="n1" xml:id="A02262-047-b-2060">Nation</w> <pc xml:id="A02262-047-b-2070">,</pc> <w lemma="observe" pos="vvg" xml:id="A02262-047-b-2080">observing</w> <w lemma="their" pos="po" xml:id="A02262-047-b-2090">their</w> <w lemma="ancient" pos="j" xml:id="A02262-047-b-2100">ancient</w> <w lemma="rite" pos="n2" xml:id="A02262-047-b-2110">Rites</w> <w lemma="and" pos="cc" xml:id="A02262-047-b-2120">and</w> <w lemma="religion" pos="n1" xml:id="A02262-047-b-2130">Religion</w> <pc xml:id="A02262-047-b-2140" unit="sentence">.</pc> <w lemma="these" pos="d" xml:id="A02262-047-b-2150">These</w> <w lemma="be" pos="vvd" xml:id="A02262-047-b-2160">were</w> <w lemma="call" pos="vvn" xml:id="A02262-047-b-2170">called</w> <w lemma="babylonian" pos="j-nn" xml:id="A02262-047-b-2180" rendition="#hi">Babylonian</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-047-b-2190" rendition="#hi" reg="jews">Iews</w> <pc xml:id="A02262-047-b-2200" rendition="#hi">:</pc> <w lemma="to" pos="acp-p" xml:id="A02262-047-b-2210">to</w> <w lemma="who" pos="crq-ro" xml:id="A02262-047-b-2220">whom</w> <w lemma="not" pos="xx" xml:id="A02262-047-b-2230">not</w> <w lemma="a" pos="d" xml:id="A02262-047-b-2240">a</w> <w lemma="few" pos="d" xml:id="A02262-047-b-2250">few</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-b-2260">of</w> <w lemma="their" pos="po" xml:id="A02262-047-b-2270">their</w> <w lemma="country" pos="n1" xml:id="A02262-047-b-2280" reg="Country">Countrey</w> <w lemma="man" pos="n2" xml:id="A02262-047-b-2290">men</w> <w lemma="flee" pos="vvn" xml:id="A02262-047-b-2300">fled</w> <w lemma="from" pos="acp-p" xml:id="A02262-047-b-2310">from</w> <w lemma="the" pos="d" xml:id="A02262-047-b-2320">the</w> <w lemma="trouble" pos="n2" xml:id="A02262-047-b-2330">troubles</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-b-2340">of</w> <w lemma="their" pos="po" xml:id="A02262-047-b-2350">their</w> <w lemma="country" pos="n1" xml:id="A02262-047-b-2360" reg="Country">Countrey</w> <pc xml:id="A02262-047-b-2370">.</pc> </p> <p xml:id="A02262-e118970"> <w lemma="Vers." pos="n-ab" xml:id="A02262-047-b-2380">Vers.</w> <pc xml:id="A02262-047-b-2390" unit="sentence"/> <w lemma="283." pos="crd" xml:id="A02262-047-b-2400">283.</w> <pc xml:id="A02262-047-b-2410" unit="sentence"/> <w lemma="to" pos="acp-p" xml:id="A02262-047-b-2420">To</w> <w lemma="freeze" pos="j_vg" xml:id="A02262-047-b-2430">freezing</w> <w lemma="Taurus" pos="n1-nn" xml:id="A02262-047-b-2440">Taurus</w> <pc xml:id="A02262-047-b-2450">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-047-b-2460" reg="etc.">&amp;c.</w> <pc xml:id="A02262-047-b-2470" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-047-b-2480">The</w> <w lemma="great" pos="j-s" xml:id="A02262-047-b-2490">greatest</w> <w lemma="mountain" pos="n1" xml:id="A02262-047-b-2500" reg="Mountain">Mountaine</w> <w lemma="of" pos="acp-p" xml:id="A02262-047-b-2510">of</w> <w lemma="the" pos="d" xml:id="A02262-047-b-2520">the</w> <w lemma="world" pos="n1" xml:id="A02262-047-b-2530">World</w> <pc xml:id="A02262-047-b-2540">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-047-b-2550">which</w> <w lemma="change" pos="vvz" xml:id="A02262-047-b-2560">changeth</w> <w lemma="its" pos="po" xml:id="A02262-047-b-2570">its</w> <w lemma="name" pos="n1" xml:id="A02262-047-b-2580">name</w> <pb facs="48" n="88" xml:id="A02262-048-a"/> <w lemma="accord" pos="vvg" xml:id="A02262-048-a-0010">according</w> <w lemma="to" pos="acp-p" xml:id="A02262-048-a-0020">to</w> <w lemma="the" pos="d" xml:id="A02262-048-a-0030">the</w> <w lemma="country" pos="n2" xml:id="A02262-048-a-0040">countries</w> <w lemma="through" pos="acp-p" xml:id="A02262-048-a-0050">through</w> <w lemma="which" pos="crq-r" xml:id="A02262-048-a-0060">which</w> <w lemma="it" pos="pn" xml:id="A02262-048-a-0070">it</w> <w lemma="extend" pos="vvz" xml:id="A02262-048-a-0080">extendeth</w> <pc xml:id="A02262-048-a-0090">:</pc> <w lemma="that" pos="cs" xml:id="A02262-048-a-0100">that</w> <w lemma="part" pos="n1" xml:id="A02262-048-a-0110">part</w> <w lemma="proper" pos="av_j" xml:id="A02262-048-a-0120">properly</w> <w lemma="so" pos="av" xml:id="A02262-048-a-0130">so</w> <w lemma="call" pos="vvn" xml:id="A02262-048-a-0140">called</w> <pc xml:id="A02262-048-a-0150">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-048-a-0160">which</w> <w lemma="divide" pos="vvz" xml:id="A02262-048-a-0170">divideth</w> <w lemma="Pamphilia" pos="n1-nn" xml:id="A02262-048-a-0180" rendition="#hi">Pamphilia</w> <w lemma="and" pos="cc" xml:id="A02262-048-a-0190">and</w> <w lemma="Cilicia" pos="n1-nn" xml:id="A02262-048-a-0200" rendition="#hi">Cilicia</w> <w lemma="from" pos="acp-p" xml:id="A02262-048-a-0210">from</w> <w lemma="the" pos="d" xml:id="A02262-048-a-0220">the</w> <w lemma="lesser" pos="j-c" xml:id="A02262-048-a-0230">lesser</w> <w lemma="Armenia" pos="n1-nn" xml:id="A02262-048-a-0240" rendition="#hi">Armenia</w> <w lemma="and" pos="cc" xml:id="A02262-048-a-0250">and</w> <w lemma="Cappadocia" pos="n1-nn" xml:id="A02262-048-a-0260" rendition="#hi">Cappadocia</w> <pc xml:id="A02262-048-a-0270" rendition="#hi">:</pc> <w lemma="whither" pos="crq-cs" xml:id="A02262-048-a-0280">Whither</w> <w lemma="many" pos="d" xml:id="A02262-048-a-0290">many</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-a-0300">of</w> <w lemma="the" pos="d" xml:id="A02262-048-a-0310">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-048-a-0320" rendition="#hi" reg="jews">Iews</w> <w lemma="be" pos="vvd" xml:id="A02262-048-a-0330">were</w> <w lemma="retire" pos="vvn" xml:id="A02262-048-a-0340">retired</w> <pc xml:id="A02262-048-a-0350">.</pc> </p> <p xml:id="A02262-e118980"> <w lemma="Vers." pos="n-ab" xml:id="A02262-048-a-0360">Vers.</w> <pc xml:id="A02262-048-a-0370" unit="sentence"/> <w lemma="284." pos="crd" xml:id="A02262-048-a-0380">284.</w> <pc xml:id="A02262-048-a-0390" unit="sentence"/> <w lemma="and" pos="cc" xml:id="A02262-048-a-0400">And</w> <w lemma="Tiber" pos="n1-nn" xml:id="A02262-048-a-0410">Tiber</w> <w lemma="now" pos="av" xml:id="A02262-048-a-0420">now</w> <pc xml:id="A02262-048-a-0430">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-048-a-0440" reg="etc.">&amp;c.</w> <pc xml:id="A02262-048-a-0450" unit="sentence">]</pc> <w lemma="Rome" pos="n1-nn" xml:id="A02262-048-a-0460" rendition="#hi">Rome</w> <pc xml:id="A02262-048-a-0470" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-048-a-0480">the</w> <w lemma="empress" pos="n1" xml:id="A02262-048-a-0490" reg="Empress">Empresse</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-a-0500">of</w> <w lemma="city" pos="n2" xml:id="A02262-048-a-0510">Cities</w> <w lemma="adorn" pos="vvg" xml:id="A02262-048-a-0520">adorning</w> <w lemma="the" pos="d" xml:id="A02262-048-a-0530">the</w> <w lemma="bank" pos="n2" xml:id="A02262-048-a-0540" reg="banks">bankes</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-a-0550">of</w> <w lemma="Tiber" pos="n1-nn" xml:id="A02262-048-a-0560" rendition="#hi">Tiber</w> <pc xml:id="A02262-048-a-0570" rendition="#hi">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-048-a-0580">to</w> <w lemma="which" pos="crq-r" xml:id="A02262-048-a-0590">which</w> <w lemma="the" pos="d" xml:id="A02262-048-a-0600">the</w> <w lemma="ocean" pos="n1" xml:id="A02262-048-a-0610">Ocean</w> <w lemma="then" pos="av" xml:id="A02262-048-a-0620">then</w> <w lemma="yield" pos="vvd" xml:id="A02262-048-a-0630" reg="yielded">yeelded</w> <w lemma="obedience" pos="n1" xml:id="A02262-048-a-0640">Obedience</w> <pc xml:id="A02262-048-a-0650" unit="sentence">.</pc> </p> </div> <div n="2" type="act" xml:id="A02262-e118990"> <pb facs="48" n="89" xml:id="A02262-048-b"/> <head> <w lemma="annotation" pos="n2" xml:id="A02262-048-b-0010">ANNOTATIONS</w> <w lemma="upon" pos="acp-p" xml:id="A02262-048-b-0020" reg="UPON">VPON</w> <w lemma="the" pos="d" xml:id="A02262-048-b-0030">THE</w> <w lemma="second" pos="ord" xml:id="A02262-048-b-0040">SECOND</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-048-b-0050">ACT.</w> <pc xml:id="A02262-048-b-0060" unit="sentence"/> </head> <p xml:id="A02262-e119000"> <w lemma="verse" pos="n1" xml:id="A02262-048-b-0070">VErse</w> <w lemma="1." pos="crd" xml:id="A02262-048-b-0080">1.</w> <pc xml:id="A02262-048-b-0090" unit="sentence"/> <w lemma="bloodthirsty" pos="j" xml:id="A02262-048-b-0100" reg="Bloodthirsty">Bloud-thirsty</w> <w lemma="Romulus" pos="n1-nn" xml:id="A02262-048-b-0110">Romulus</w> <pc xml:id="A02262-048-b-0120">]</pc> <w lemma="the" pos="d" xml:id="A02262-048-b-0130">The</w> <w lemma="original" pos="j" xml:id="A02262-048-b-0140" reg="Original">Originall</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-0150">of</w> <w lemma="the" pos="d" xml:id="A02262-048-b-0160">the</w> <w lemma="race" pos="n1" xml:id="A02262-048-b-0170">Race</w> <w lemma="and" pos="cc" xml:id="A02262-048-b-0180">and</w> <w lemma="name" pos="n1" xml:id="A02262-048-b-0190">Name</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-0200">of</w> <w lemma="the" pos="d" xml:id="A02262-048-b-0210">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-048-b-0220" rendition="#hi" reg="Romans">Romanes</w> <pc xml:id="A02262-048-b-0230" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-048-b-0240">who</w> <w lemma="lay" pos="vvd" xml:id="A02262-048-b-0250" reg="laid">laide</w> <w lemma="the" pos="d" xml:id="A02262-048-b-0260">the</w> <w lemma="wall" pos="n2" xml:id="A02262-048-b-0270" reg="Walls">Wals</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-0280">of</w> <w lemma="Rome" pos="n1-nn" xml:id="A02262-048-b-0290" rendition="#hi">Rome</w> <w lemma="in" pos="acp-p" xml:id="A02262-048-b-0300">in</w> <w lemma="the" pos="d" xml:id="A02262-048-b-0310">the</w> <w lemma="blood" pos="n1" xml:id="A02262-048-b-0320" reg="blood">bloud</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-0330">of</w> <w lemma="his" pos="po" xml:id="A02262-048-b-0340">his</w> <w lemma="brother" pos="n1" xml:id="A02262-048-b-0350">brother</w> <w lemma="Remus" pos="n1-nn" xml:id="A02262-048-b-0360" rendition="#hi">Remus</w> <pc xml:id="A02262-048-b-0370" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119010"> <w lemma="Vers." pos="n-ab" xml:id="A02262-048-b-0380">Vers.</w> <pc xml:id="A02262-048-b-0390" unit="sentence"/> <w lemma="15." pos="crd" xml:id="A02262-048-b-0400">15.</w> <pc xml:id="A02262-048-b-0410" unit="sentence"/> <w lemma="to" pos="acp-p" xml:id="A02262-048-b-0420">To</w> <w lemma="such" pos="d" xml:id="A02262-048-b-0430">such</w> <w lemma="a" pos="d" xml:id="A02262-048-b-0440">a</w> <w lemma="guide" pos="n1" xml:id="A02262-048-b-0450">Guide</w> <pc xml:id="A02262-048-b-0460">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-048-b-0470" reg="etc.">&amp;c.</w> <pc xml:id="A02262-048-b-0480" unit="sentence">]</pc> <w lemma="it" pos="pn" xml:id="A02262-048-b-0490">It</w> <w lemma="be" pos="vvd" xml:id="A02262-048-b-0500">was</w> <w lemma="a" pos="d" xml:id="A02262-048-b-0510">a</w> <w lemma="custom" pos="n1" xml:id="A02262-048-b-0520" reg="Custom">Custome</w> <w lemma="among" pos="acp-p" xml:id="A02262-048-b-0530">among</w> <w lemma="the" pos="d" xml:id="A02262-048-b-0540">the</w> <w lemma="eastern" pos="j" xml:id="A02262-048-b-0550" reg="Eastern">Easterne</w> <w lemma="nation" pos="n2" xml:id="A02262-048-b-0560">Nations</w> <pc xml:id="A02262-048-b-0570">,</pc> <w lemma="and" pos="cc" xml:id="A02262-048-b-0580">and</w> <w lemma="not" pos="xx" xml:id="A02262-048-b-0590">not</w> <w lemma="relinquish" pos="vvn" xml:id="A02262-048-b-0600">relinquished</w> <w lemma="by" pos="acp-p" xml:id="A02262-048-b-0610">by</w> <w lemma="many" pos="d" xml:id="A02262-048-b-0620">many</w> <w lemma="at" pos="acp-p" xml:id="A02262-048-b-0630">at</w> <w lemma="this" pos="d" xml:id="A02262-048-b-0640">this</w> <w lemma="day" pos="n1" xml:id="A02262-048-b-0650">Day</w> <pc xml:id="A02262-048-b-0660">,</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-048-b-0670">for</w> <w lemma="man" pos="n2" xml:id="A02262-048-b-0680">men</w> <w lemma="to" pos="acp-cs" xml:id="A02262-048-b-0690">to</w> <w lemma="kiss" pos="vvi" xml:id="A02262-048-b-0700" reg="kiss">kisse</w> <w lemma="one" pos="pi" xml:id="A02262-048-b-0710">one</w> <w lemma="another" pos="d" xml:id="A02262-048-b-0720">another</w> <w lemma="in" pos="acp-p" xml:id="A02262-048-b-0730">in</w> <w lemma="their" pos="po" xml:id="A02262-048-b-0740">their</w> <w lemma="salutation" pos="n2" xml:id="A02262-048-b-0750">salutations</w> <pc xml:id="A02262-048-b-0760" unit="sentence">.</pc> <w lemma="so" pos="av" xml:id="A02262-048-b-0770">So</w> <w lemma="do" pos="vvd" xml:id="A02262-048-b-0780">did</w> <w lemma="the" pos="d" xml:id="A02262-048-b-0790">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-048-b-0800" rendition="#hi" reg="Romans">Romanes</w> <pc xml:id="A02262-048-b-0810" rendition="#hi">,</pc> <w lemma="until" pos="acp-cs" xml:id="A02262-048-b-0820" reg="until">untill</w> <w lemma="interdict" pos="vvn" xml:id="A02262-048-b-0830">interdicted</w> <w lemma="by" pos="acp-p" xml:id="A02262-048-b-0840">by</w> <w lemma="Tiberius" pos="n1-nn" xml:id="A02262-048-b-0850" rendition="#hi">Tiberius</w> <pc xml:id="A02262-048-b-0860" unit="sentence" rendition="#hi">.</pc> <w lemma="with" pos="acp-p" xml:id="A02262-048-b-0870">With</w> <w lemma="the" pos="d" xml:id="A02262-048-b-0880">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-048-b-0890" rendition="#hi" reg="jews">Iews</w> <w lemma="it" pos="pn" xml:id="A02262-048-b-0900">it</w> <w lemma="be" pos="vvd" xml:id="A02262-048-b-0910">was</w> <w lemma="a" pos="d" xml:id="A02262-048-b-0920">a</w> <w lemma="pledge" pos="n1" xml:id="A02262-048-b-0930">pledge</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-0940">of</w> <w lemma="peace" pos="n1" xml:id="A02262-048-b-0950">peace</w> <w lemma="and" pos="cc" xml:id="A02262-048-b-0960">and</w> <w lemma="amity" pos="n1" xml:id="A02262-048-b-0970" reg="amity">amitie</w> <pc xml:id="A02262-048-b-0980">:</pc> <w lemma="use" pos="vvd" xml:id="A02262-048-b-0990">used</w> <w lemma="also" pos="av" xml:id="A02262-048-b-1000">also</w> <w lemma="to" pos="acp-p" xml:id="A02262-048-b-1010">to</w> <w lemma="their" pos="po" xml:id="A02262-048-b-1020">their</w> <w lemma="lord" pos="n2" xml:id="A02262-048-b-1030">Lords</w> <w lemma="and" pos="cc" xml:id="A02262-048-b-1040">and</w> <w lemma="prince" pos="n2" xml:id="A02262-048-b-1050">Princes</w> <w lemma="by" pos="acp-p" xml:id="A02262-048-b-1060">by</w> <w lemma="way" pos="n1" xml:id="A02262-048-b-1070">way</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-1080">of</w> <w lemma="homage" pos="n1" xml:id="A02262-048-b-1090">homage</w> <w lemma="and" pos="cc" xml:id="A02262-048-b-1100">and</w> <w lemma="acknowledge" pos="vvn" xml:id="A02262-048-b-1110">acknowledged</w> <w lemma="subjection" pos="n1" xml:id="A02262-048-b-1120">subjection</w> <pc xml:id="A02262-048-b-1130">:</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-048-b-1140">as</w> <w lemma="perfidious" pos="j" xml:id="A02262-048-b-1150">perfidious</w> <w lemma="judas" pos="n1-nn" xml:id="A02262-048-b-1160" rendition="#hi" reg="judas">Iudas</w> <w lemma="do" pos="vvd" xml:id="A02262-048-b-1170">did</w> <w lemma="here" pos="av" xml:id="A02262-048-b-1180">here</w> <w lemma="to" pos="acp-p" xml:id="A02262-048-b-1190">to</w> <w lemma="his" pos="po" xml:id="A02262-048-b-1200">his</w> <w lemma="master" pos="n1" xml:id="A02262-048-b-1210">Master</w> <pc xml:id="A02262-048-b-1220">.</pc> </p> <p xml:id="A02262-e119020"> <w lemma="Vers." pos="n-ab" xml:id="A02262-048-b-1230">Vers.</w> <pc xml:id="A02262-048-b-1240" unit="sentence"/> <w lemma="55." pos="crd" xml:id="A02262-048-b-1250">55.</w> <pc xml:id="A02262-048-b-1260" unit="sentence"/> <w lemma="Memphis" pos="n1-nn" xml:id="A02262-048-b-1270">Memphis</w> <pc xml:id="A02262-048-b-1280">]</pc> <w lemma="by" pos="acp-p" xml:id="A02262-048-b-1290">By</w> <w lemma="this" pos="d" xml:id="A02262-048-b-1300">this</w> <w lemma="be" pos="vvz" xml:id="A02262-048-b-1310">is</w> <w lemma="mean" pos="vvn" xml:id="A02262-048-b-1320">meant</w> <w lemma="the" pos="d" xml:id="A02262-048-b-1330">the</w> <w lemma="egyptian" pos="j-nn" xml:id="A02262-048-b-1340" rendition="#hi" reg="Egyptian">Aegyptian</w> <w lemma="servitude" pos="n1" xml:id="A02262-048-b-1350">Servitude</w> <pc xml:id="A02262-048-b-1360">;</pc> <w lemma="Memphis" pos="n1-nn" xml:id="A02262-048-b-1370" rendition="#hi">Memphis</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-1380">of</w> <w lemma="old" pos="j" xml:id="A02262-048-b-1390">old</w> <w lemma="the" pos="d" xml:id="A02262-048-b-1400">the</w> <w lemma="chief" pos="j" xml:id="A02262-048-b-1410" reg="chief">chiefe</w> <w lemma="city" pos="n1" xml:id="A02262-048-b-1420" reg="City">Citie</w> <w lemma="in" pos="acp-p" xml:id="A02262-048-b-1430">in</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-048-b-1440" rendition="#hi" reg="Egypt">Aegypt</w> <pc xml:id="A02262-048-b-1450" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119030"> <w lemma="Vers." pos="n-ab" xml:id="A02262-048-b-1460">Vers.</w> <pc xml:id="A02262-048-b-1470" unit="sentence"/> <w lemma="55." pos="crd" xml:id="A02262-048-b-1480">55.</w> <pc xml:id="A02262-048-b-1490" unit="sentence"/> <w lemma="devour" pos="j_vg" xml:id="A02262-048-b-1500">Devouring</w> <w lemma="desert" pos="n2" xml:id="A02262-048-b-1510" reg="Deserts">Desarts</w> <pc xml:id="A02262-048-b-1520">]</pc> <w lemma="all" pos="d" xml:id="A02262-048-b-1530">All</w> <w lemma="the" pos="d" xml:id="A02262-048-b-1540">the</w> <w lemma="Israelite" pos="n2-nn" xml:id="A02262-048-b-1550" rendition="#hi">Israelites</w> <pc xml:id="A02262-048-b-1560" rendition="#hi">,</pc> <w lemma="that" pos="cs" xml:id="A02262-048-b-1570">that</w> <w lemma="come" pos="vvd" xml:id="A02262-048-b-1580">came</w> <w lemma="out" pos="av" xml:id="A02262-048-b-1590">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-1600">of</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-048-b-1610" rendition="#hi" reg="Egypt">Aegypt</w> <pc xml:id="A02262-048-b-1620" rendition="#hi">,</pc> <w lemma="perish" pos="vvn" xml:id="A02262-048-b-1630">perished</w> <w lemma="in" pos="acp-p" xml:id="A02262-048-b-1640">in</w> <w lemma="the" pos="d" xml:id="A02262-048-b-1650">the</w> <w lemma="desert" pos="n2" xml:id="A02262-048-b-1660" reg="Deserts">Desarts</w> <pc xml:id="A02262-048-b-1670">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-048-b-1680">but</w> <w lemma="joshuah" pos="n1-nn" xml:id="A02262-048-b-1690" rendition="#hi" reg="joshuah">Ioshuah</w> <w lemma="and" pos="cc" xml:id="A02262-048-b-1700">and</w> <w lemma="Caleb" pos="n1-nn" xml:id="A02262-048-b-1710" rendition="#hi">Caleb</w> <pc xml:id="A02262-048-b-1720" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119040"> <w lemma="Vers." pos="n-ab" xml:id="A02262-048-b-1730">Vers.</w> <pc xml:id="A02262-048-b-1740" unit="sentence"/> <w lemma="55." pos="crd" xml:id="A02262-048-b-1750">55.</w> <pc xml:id="A02262-048-b-1760" unit="sentence"/> <w lemma="civil" pos="j" xml:id="A02262-048-b-1770" reg="Civil">Civill</w> <w lemma="war" pos="n2" xml:id="A02262-048-b-1780" reg="wars">warres</w> <pc xml:id="A02262-048-b-1790">]</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-048-b-1800">As</w> <w lemma="between" pos="acp-p" xml:id="A02262-048-b-1810">between</w> <w lemma="the" pos="d" xml:id="A02262-048-b-1820">the</w> <w lemma="tribe" pos="n1" xml:id="A02262-048-b-1830">Tribe</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-1840">of</w> <w lemma="Benjamin" pos="n1-nn" xml:id="A02262-048-b-1850" rendition="#hi">Benjamin</w> <pc xml:id="A02262-048-b-1860" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-048-b-1870">and</w> <w lemma="the" pos="d" xml:id="A02262-048-b-1880">the</w> <w lemma="rest" pos="n1" xml:id="A02262-048-b-1890">rest</w> <w lemma="of" pos="acp-p" xml:id="A02262-048-b-1900">of</w> <w lemma="the" pos="d" xml:id="A02262-048-b-1910">the</w> <w lemma="tribe" pos="n2" xml:id="A02262-048-b-1920">Tribes</w> <pc xml:id="A02262-048-b-1930">;</pc> <w lemma="the" pos="d" xml:id="A02262-048-b-1940">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-048-b-1950" rendition="#hi" reg="jews">Iews</w> <w lemma="and" pos="cc" xml:id="A02262-048-b-1960">and</w> <w lemma="Israelite" pos="n2-nn" xml:id="A02262-048-b-1970" rendition="#hi">Israelites</w> <pc xml:id="A02262-048-b-1980" rendition="#hi">;</pc> <w lemma="Israelite" pos="n2-nn" xml:id="A02262-048-b-1990" rendition="#hi">Israelites</w> <w lemma="against" pos="acp-p" xml:id="A02262-048-b-2000">against</w> <w lemma="Israelite" pos="n2-nn" xml:id="A02262-048-b-2010" rendition="#hi">Israelites</w> <pc xml:id="A02262-048-b-2020" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-048-b-2030">and</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-048-b-2040" rendition="#hi" reg="jews">Iews</w> <w lemma="against" pos="acp-p" xml:id="A02262-048-b-2050">against</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-048-b-2060" rendition="#hi" reg="jews">Iews</w> <pc xml:id="A02262-048-b-2070" unit="sentence" rendition="#hi">.</pc> <w lemma="discord" pos="n1" xml:id="A02262-048-b-2080">Discord</w> <w lemma="throw" pos="vvd" xml:id="A02262-048-b-2090">threw</w> <w lemma="her" pos="po" xml:id="A02262-048-b-2100">her</w> <w lemma="snake" pos="n2" xml:id="A02262-048-b-2110">Snakes</w> <w lemma="among" pos="acp-p" xml:id="A02262-048-b-2120">among</w> <w lemma="the" pos="d" xml:id="A02262-048-b-2130">the</w> <w lemma="Asmone" pos="n2-nn" xml:id="A02262-048-b-2140" rendition="#hi">Asmones</w> <pc xml:id="A02262-048-b-2150" rendition="#hi">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-048-b-2160">nor</w> <w lemma="have" pos="vvd" xml:id="A02262-048-b-2170">had</w> <w lemma="Herod" pos="n1g-nn" xml:id="A02262-048-b-2180" rendition="#hi" reg="Herod's">Herods</w> <w lemma="posterity" pos="n1" xml:id="A02262-048-b-2190" reg="Posterity">Posteritie</w> <w lemma="better" pos="j-c" xml:id="A02262-048-b-2200">better</w> <w lemma="success" pos="n1" xml:id="A02262-048-b-2210" reg="success">successe</w> <pc xml:id="A02262-048-b-2220">.</pc> </p> <pb facs="49" n="90" xml:id="A02262-049-a"/> <p xml:id="A02262-e119050"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-a-0010">Vers.</w> <pc xml:id="A02262-049-a-0020" unit="sentence"/> <w lemma="56." pos="crd" xml:id="A02262-049-a-0030">56.</w> <pc xml:id="A02262-049-a-0040" unit="sentence"/> <w lemma="oft" pos="av" xml:id="A02262-049-a-0050">Oft</w> <w lemma="foreign" pos="j" xml:id="A02262-049-a-0060" reg="foreign">forreign</w> <w lemma="yoke" pos="n2" xml:id="A02262-049-a-0070">yokes</w> <pc xml:id="A02262-049-a-0080">]</pc> <w lemma="often" pos="av" xml:id="A02262-049-a-0090">Often</w> <w lemma="subdue" pos="vvn" xml:id="A02262-049-a-0100">subdued</w> <w lemma="by" pos="acp-p" xml:id="A02262-049-a-0110">by</w> <w lemma="their" pos="po" xml:id="A02262-049-a-0120">their</w> <w lemma="neighbour" pos="n2" xml:id="A02262-049-a-0130">Neighbours</w> <pc xml:id="A02262-049-a-0140">,</pc> <w lemma="and" pos="cc" xml:id="A02262-049-a-0150">and</w> <w lemma="deliver" pos="vvn" xml:id="A02262-049-a-0160">delivered</w> <w lemma="by" pos="acp-p" xml:id="A02262-049-a-0170">by</w> <w lemma="their" pos="po" xml:id="A02262-049-a-0180">their</w> <w lemma="judge" pos="n2" xml:id="A02262-049-a-0190" reg="judges">Iudges</w> <w lemma="and" pos="cc" xml:id="A02262-049-a-0200">and</w> <w lemma="prince" pos="n2" xml:id="A02262-049-a-0210">Princes</w> <pc xml:id="A02262-049-a-0220">.</pc> </p> <p xml:id="A02262-e119060"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-a-0230">Vers.</w> <pc xml:id="A02262-049-a-0240" unit="sentence"/> <w lemma="56." pos="crd" xml:id="A02262-049-a-0250">56.</w> <pc xml:id="A02262-049-a-0260" unit="sentence"/> <w lemma="Assyrian" pos="j-nn" xml:id="A02262-049-a-0270">Assyrian</w> <w lemma="conqueror" pos="n2" xml:id="A02262-049-a-0280" reg="Conquerors">Conquerers</w> <pc xml:id="A02262-049-a-0290">]</pc> <w lemma="who" pos="crq-r" xml:id="A02262-049-a-0300">Who</w> <w lemma="sack" pos="vvn" xml:id="A02262-049-a-0310" reg="sacked">sackt</w> <w lemma="jerusalem" pos="n1-nn" xml:id="A02262-049-a-0320" rendition="#hi" reg="jerusalem">Ierusalem</w> <pc xml:id="A02262-049-a-0330" rendition="#hi">,</pc> <w lemma="destroy" pos="vvd" xml:id="A02262-049-a-0340">destroyed</w> <w lemma="the" pos="d" xml:id="A02262-049-a-0350">the</w> <w lemma="temple" pos="n1" xml:id="A02262-049-a-0360">Temple</w> <w lemma="which" pos="crq-r" xml:id="A02262-049-a-0370">which</w> <w lemma="be" pos="vvd" xml:id="A02262-049-a-0380">was</w> <w lemma="build" pos="vvn" xml:id="A02262-049-a-0390">built</w> <w lemma="by" pos="acp-p" xml:id="A02262-049-a-0400">by</w> <w lemma="Solomon" pos="n1-nn" xml:id="A02262-049-a-0410" rendition="#hi">Solomon</w> <pc xml:id="A02262-049-a-0420" rendition="#hi">,</pc> <w lemma="lead" pos="vvd" xml:id="A02262-049-a-0430">led</w> <w lemma="their" pos="po" xml:id="A02262-049-a-0440">their</w> <w lemma="king" pos="n1" xml:id="A02262-049-a-0450">King</w> <w lemma="captive" pos="j" xml:id="A02262-049-a-0460">captive</w> <pc xml:id="A02262-049-a-0470">,</pc> <w lemma="and" pos="cc" xml:id="A02262-049-a-0480">and</w> <w lemma="their" pos="po" xml:id="A02262-049-a-0490">their</w> <w lemma="whole" pos="j" xml:id="A02262-049-a-0500">whole</w> <w lemma="nation" pos="n1" xml:id="A02262-049-a-0510">Nation</w> <pc xml:id="A02262-049-a-0520">,</pc> <w lemma="unto" pos="acp-p" xml:id="A02262-049-a-0530">unto</w> <w lemma="Babylon" pos="n1-nn" xml:id="A02262-049-a-0540" rendition="#hi">Babylon</w> <pc xml:id="A02262-049-a-0550" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119070"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-a-0560">Vers.</w> <pc xml:id="A02262-049-a-0570" unit="sentence"/> <w lemma="57" pos="crd" xml:id="A02262-049-a-0580">57.</w> <pc xml:id="A02262-049-a-0590" unit="sentence"/> <w lemma="great" pos="j" xml:id="A02262-049-a-0600">Great</w> <w lemma="Pompey" pos="n1g-nn" xml:id="A02262-049-a-0610" reg="Pompey's">Pompeys</w> <w lemma="eagle" pos="n2" xml:id="A02262-049-a-0620">Eagles</w> <pc xml:id="A02262-049-a-0630">]</pc> <w lemma="Pompey" pos="n1-nn" xml:id="A02262-049-a-0640" rendition="#hi">Pompey</w> <pc xml:id="A02262-049-a-0650" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-049-a-0660">who</w> <w lemma="bear" pos="vvd" xml:id="A02262-049-a-0670">bore</w> <w lemma="the" pos="d" xml:id="A02262-049-a-0680">the</w> <w lemma="roman" pos="j-nn" xml:id="A02262-049-a-0690" rendition="#hi" reg="Roman">Romane</w> <w lemma="eagle" pos="n1" xml:id="A02262-049-a-0700">Eagle</w> <w lemma="on" pos="acp-p" xml:id="A02262-049-a-0710">on</w> <w lemma="his" pos="po" xml:id="A02262-049-a-0720">his</w> <w lemma="standard" pos="n1" xml:id="A02262-049-a-0730">Standard</w> <pc xml:id="A02262-049-a-0740">,</pc> <w lemma="take" pos="vvd" xml:id="A02262-049-a-0750">took</w> <w lemma="jerusalem" pos="n1-nn" xml:id="A02262-049-a-0760" rendition="#hi" reg="jerusalem">Ierusalem</w> <w lemma="and" pos="cc" xml:id="A02262-049-a-0770">and</w> <w lemma="the" pos="d" xml:id="A02262-049-a-0780">the</w> <w lemma="temple" pos="n1" xml:id="A02262-049-a-0790">Temple</w> <w lemma="by" pos="acp-p" xml:id="A02262-049-a-0800">by</w> <w lemma="force" pos="n1" xml:id="A02262-049-a-0810">force</w> <pc join="right" xml:id="A02262-049-a-0820">(</pc> <w lemma="yet" pos="av" xml:id="A02262-049-a-0830">yet</w> <w lemma="will" pos="vmd" xml:id="A02262-049-a-0840">would</w> <w lemma="not" pos="xx" xml:id="A02262-049-a-0850">not</w> <w lemma="meddle" pos="vvi" xml:id="A02262-049-a-0860">meddle</w> <w lemma="with" pos="acp-p" xml:id="A02262-049-a-0870">with</w> <w lemma="the" pos="d" xml:id="A02262-049-a-0880">the</w> <w lemma="treasure" pos="n1" xml:id="A02262-049-a-0890">Treasure</w> <pc xml:id="A02262-049-a-0900">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-049-a-0910">nor</w> <w lemma="sacred" pos="j" xml:id="A02262-049-a-0920">sacred</w> <w lemma="utensil" pos="n2" xml:id="A02262-049-a-0930" reg="Utensils">Vtensils</w> <pc xml:id="A02262-049-a-0940">)</pc> <w lemma="subdue" pos="vvd" xml:id="A02262-049-a-0950">subdued</w> <w lemma="the" pos="d" xml:id="A02262-049-a-0960">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-049-a-0970" rendition="#hi" reg="jews">Iews</w> <pc xml:id="A02262-049-a-0980" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-049-a-0990">and</w> <w lemma="make" pos="vvd" xml:id="A02262-049-a-1000">made</w> <w lemma="they" pos="pno" xml:id="A02262-049-a-1010">them</w> <w lemma="tributary" pos="n2_j" xml:id="A02262-049-a-1020">tributaries</w> <w lemma="to" pos="acp-p" xml:id="A02262-049-a-1030">to</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1040">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-049-a-1050" rendition="#hi" reg="Romans">Romanes</w> <pc xml:id="A02262-049-a-1060" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119080"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-a-1070">Vers.</w> <pc xml:id="A02262-049-a-1080" unit="sentence"/> <w lemma="57" pos="crd" xml:id="A02262-049-a-1090">57.</w> <pc xml:id="A02262-049-a-1100" unit="sentence"/> <w lemma="sacred" pos="j" xml:id="A02262-049-a-1110">Sacred</w> <w lemma="rite" pos="n2" xml:id="A02262-049-a-1120">Rites</w> <w lemma="profane" pos="vvn" xml:id="A02262-049-a-1130" reg="Profaned">Profan'd</w> <pc xml:id="A02262-049-a-1140">]</pc> <w lemma="who" pos="crq-q" xml:id="A02262-049-a-1150">Who</w> <w lemma="enter" pos="vvd" xml:id="A02262-049-a-1160" reg="entered">entred</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1170">the</w> <w lemma="sanctum" pos="fw-la" xml:id="A02262-049-a-1180" rendition="#hi">Sanctum</w> <w lemma="sanctorum" pos="fw-la" xml:id="A02262-049-a-1190" rendition="#hi">Sanctorum</w> <w lemma="with" pos="acp-p" xml:id="A02262-049-a-1200">with</w> <w lemma="his" pos="po" xml:id="A02262-049-a-1210">his</w> <w lemma="follower" pos="n2" xml:id="A02262-049-a-1220">followers</w> <pc xml:id="A02262-049-a-1230">,</pc> <w lemma="and" pos="cc" xml:id="A02262-049-a-1240">and</w> <w lemma="profane" pos="vvn" xml:id="A02262-049-a-1250" reg="profaned">prophaned</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1260">the</w> <w lemma="religion" pos="n1" xml:id="A02262-049-a-1270">Religion</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-a-1280">of</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1290">the</w> <w lemma="place" pos="n1" xml:id="A02262-049-a-1300">place</w> <w lemma="by" pos="acp-p" xml:id="A02262-049-a-1310">by</w> <w lemma="behold" pos="vvg" xml:id="A02262-049-a-1320">beholding</w> <w lemma="that" pos="d" xml:id="A02262-049-a-1330">that</w> <w lemma="which" pos="crq-r" xml:id="A02262-049-a-1340">which</w> <w lemma="be" pos="vvd" xml:id="A02262-049-a-1350">was</w> <w lemma="to" pos="acp-cs" xml:id="A02262-049-a-1360">to</w> <w lemma="be" pos="vvi" xml:id="A02262-049-a-1370">be</w> <w lemma="see" pos="vvn" xml:id="A02262-049-a-1380" reg="seen">seene</w> <w lemma="but" pos="acp-av" xml:id="A02262-049-a-1390">but</w> <w lemma="by" pos="acp-p" xml:id="A02262-049-a-1400">by</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1410">the</w> <w lemma="high" pos="j" xml:id="A02262-049-a-1420">High</w> <w lemma="priest" pos="n1" xml:id="A02262-049-a-1430">Priest</w> <w lemma="only" pos="av_j" xml:id="A02262-049-a-1440" reg="only">onely</w> <pc xml:id="A02262-049-a-1450">.</pc> </p> <p xml:id="A02262-e119090"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-a-1460">Vers.</w> <pc xml:id="A02262-049-a-1470" unit="sentence"/> <w lemma="58." pos="crd" xml:id="A02262-049-a-1480">58.</w> <pc xml:id="A02262-049-a-1490" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-049-a-1500">The</w> <w lemma="temple" pos="n1" xml:id="A02262-049-a-1510">Temple</w> <w lemma="sack" pos="vvn" xml:id="A02262-049-a-1520" reg="sacked">sackt</w> <pc xml:id="A02262-049-a-1530">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-049-a-1540">with</w> <w lemma="blood" pos="n1" xml:id="A02262-049-a-1550" reg="blood">bloud</w> <pc xml:id="A02262-049-a-1560">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-049-a-1570" reg="etc.">&amp;c.</w> <pc xml:id="A02262-049-a-1580" unit="sentence">]</pc> <w lemma="he" pos="pns" xml:id="A02262-049-a-1590">He</w> <w lemma="slay" pos="vvd" xml:id="A02262-049-a-1600">slew</w> <w lemma="twelve" pos="crd" xml:id="A02262-049-a-1610">twelve</w> <w lemma="thousand" pos="crd" xml:id="A02262-049-a-1620">thousand</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-049-a-1630" rendition="#hi" reg="jews">Iews</w> <w lemma="within" pos="acp-p" xml:id="A02262-049-a-1640">within</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1650">the</w> <w lemma="wall" pos="n2" xml:id="A02262-049-a-1660" reg="walls">wals</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-a-1670">of</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1680">the</w> <w lemma="temple" pos="n1" xml:id="A02262-049-a-1690">Temple</w> <pc xml:id="A02262-049-a-1700">.</pc> </p> <p xml:id="A02262-e119100"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-a-1710">Vers.</w> <pc xml:id="A02262-049-a-1720" unit="sentence"/> <w lemma="66." pos="crd" xml:id="A02262-049-a-1730">66.</w> <pc xml:id="A02262-049-a-1740" unit="sentence"/> <w lemma="Cedron" pos="n1-nn" xml:id="A02262-049-a-1750">Cedron</w> <pc xml:id="A02262-049-a-1760">]</pc> <w lemma="this" pos="d" xml:id="A02262-049-a-1770">This</w> <w lemma="brook" pos="n1-nn" xml:id="A02262-049-a-1780">Brook</w> <pc xml:id="A02262-049-a-1790">,</pc> <w lemma="or" pos="cc" xml:id="A02262-049-a-1800">or</w> <w lemma="torrent" pos="n1" xml:id="A02262-049-a-1810">Torrent</w> <pc xml:id="A02262-049-a-1820">,</pc> <w lemma="run" pos="vvz" xml:id="A02262-049-a-1830" reg="runs">runnes</w> <w lemma="through" pos="acp-p" xml:id="A02262-049-a-1840" reg="through">thorough</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1850">the</w> <w lemma="vale" pos="n1" xml:id="A02262-049-a-1860">Vale</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-a-1870">of</w> <w lemma="jehosaphat" pos="n1-nn" xml:id="A02262-049-a-1880" rendition="#hi" reg="jehosaphat">Iehosaphat</w> <pc xml:id="A02262-049-a-1890" rendition="#hi">,</pc> <w lemma="between" pos="acp-p" xml:id="A02262-049-a-1900">between</w> <w lemma="mount" pos="n1" xml:id="A02262-049-a-1910" rendition="#hi">Mount</w> <w lemma="Olivet" pos="n1-nn" xml:id="A02262-049-a-1920" rendition="#hi">Olivet</w> <w lemma="and" pos="cc" xml:id="A02262-049-a-1930">and</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1940">the</w> <w lemma="city" pos="n1" xml:id="A02262-049-a-1950">City</w> <pc xml:id="A02262-049-a-1960">,</pc> <w lemma="close" pos="av_j" xml:id="A02262-049-a-1970">close</w> <w lemma="by" pos="acp-p" xml:id="A02262-049-a-1980">by</w> <w lemma="the" pos="d" xml:id="A02262-049-a-1990">the</w> <w lemma="garden" pos="n1" xml:id="A02262-049-a-2000">Garden</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-a-2010">of</w> <w lemma="Gethsemane" pos="n1-nn" xml:id="A02262-049-a-2020" rendition="#hi">Gethsemane</w> <pc xml:id="A02262-049-a-2030" rendition="#hi">,</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-049-a-2040">where</w> <w lemma="Christ" pos="n1-nn" xml:id="A02262-049-a-2050" rendition="#hi">Christ</w> <w lemma="be" pos="vvd" xml:id="A02262-049-a-2060">was</w> <w lemma="betray" pos="vvn" xml:id="A02262-049-a-2070">betrayed</w> <pc xml:id="A02262-049-a-2080">.</pc> </p> <p xml:id="A02262-e119110"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-a-2090">Vers.</w> <pc xml:id="A02262-049-a-2100" unit="sentence"/> <w lemma="103." pos="crd" xml:id="A02262-049-a-2110">103.</w> <pc xml:id="A02262-049-a-2120" unit="sentence"/> <w lemma="not" pos="xx" xml:id="A02262-049-a-2130">Not</w> <w lemma="jordan" pos="n1" xml:id="A02262-049-a-2140">Jordan</w> <w lemma="with" pos="acp-p" xml:id="A02262-049-a-2150">with</w> <w lemma="two" pos="crd" xml:id="A02262-049-a-2160">two</w> <pc xml:id="A02262-049-a-2170">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-049-a-2180" reg="etc.">&amp;c.</w> <pc xml:id="A02262-049-a-2190" unit="sentence">]</pc> <w lemma="see" pos="vvb" xml:id="A02262-049-a-2200">See</w> <w lemma="the" pos="d" xml:id="A02262-049-a-2210">the</w> <w lemma="note" pos="n1" xml:id="A02262-049-a-2220">Note</w> <w lemma="upon" pos="acp-p" xml:id="A02262-049-a-2230">upon</w> <w lemma="for" pos="zz" xml:id="A02262-049-a-2240">vers</w> <pc xml:id="A02262-049-a-2250" unit="sentence">.</pc> <w lemma="195." pos="crd" xml:id="A02262-049-a-2260">195.</w> <pc xml:id="A02262-049-a-2270" unit="sentence"/> <w lemma="Act." pos="n-ab" xml:id="A02262-049-a-2280">Act.</w> <w lemma="1." pos="crd" xml:id="A02262-049-a-2290">1.</w> <pc xml:id="A02262-049-a-2300"/> </p> <p xml:id="A02262-e119120"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-a-2310">Vers.</w> <pc xml:id="A02262-049-a-2320" unit="sentence"/> <w lemma="105." pos="crd" xml:id="A02262-049-a-2330">105.</w> <pc xml:id="A02262-049-a-2340" unit="sentence"/> <w lemma="Callithoe" pos="n1-nn" xml:id="A02262-049-a-2350">Callithoe</w> <pc xml:id="A02262-049-a-2360">]</pc> <w lemma="a" pos="d" xml:id="A02262-049-a-2370">A</w> <w lemma="city" pos="n1" xml:id="A02262-049-a-2380" reg="City">Citie</w> <w lemma="in" pos="acp-p" xml:id="A02262-049-a-2390">in</w> <w lemma="the" pos="d" xml:id="A02262-049-a-2400">the</w> <w lemma="tribe" pos="n1" xml:id="A02262-049-a-2410">Tribe</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-a-2420">of</w> <w lemma="Reuben" pos="n1-nn" xml:id="A02262-049-a-2430" rendition="#hi" reg="Reuben">Ruben</w> <pc xml:id="A02262-049-a-2440" rendition="#hi">,</pc> <w lemma="so" pos="av" xml:id="A02262-049-a-2450">so</w> <w lemma="call" pos="vvn" xml:id="A02262-049-a-2460">called</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-a-2470">of</w> <w lemma="her" pos="po" xml:id="A02262-049-a-2480">her</w> <w lemma="beautiful" pos="j" xml:id="A02262-049-a-2490" reg="beautiful">beautifull</w> <w lemma="spring" pos="n2" xml:id="A02262-049-a-2500">Springs</w> <pc xml:id="A02262-049-a-2510">:</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-049-a-2520">where</w> <w lemma="from" pos="acp-p" xml:id="A02262-049-a-2530">from</w> <w lemma="a" pos="d" xml:id="A02262-049-a-2540">a</w> <w lemma="rock" pos="n1" xml:id="A02262-049-a-2550">Rock</w> <w lemma="two" pos="crd" xml:id="A02262-049-a-2560">two</w> <w lemma="neighbour" pos="n1" xml:id="A02262-049-a-2570">neighbour</w> <w lemma="fountain" pos="n2" xml:id="A02262-049-a-2580" reg="Fountains">Fountaines</w> <w lemma="gush" pos="vvi" xml:id="A02262-049-a-2590">gush</w> <w lemma="out" pos="av" xml:id="A02262-049-a-2600">out</w> <w lemma="as" pos="acp-cs" xml:id="A02262-049-a-2610">as</w> <w lemma="from" pos="acp-p" xml:id="A02262-049-a-2620">from</w> <w lemma="the" pos="d" xml:id="A02262-049-a-2630">the</w> <w lemma="breast" pos="n2" xml:id="A02262-049-a-2640" reg="breasts">brests</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-a-2650">of</w> <w lemma="a" pos="d" xml:id="A02262-049-a-2660">a</w> <w lemma="woman" pos="n1" xml:id="A02262-049-a-2670">woman</w> <pc xml:id="A02262-049-a-2680">:</pc> <w lemma="the" pos="d" xml:id="A02262-049-a-2690">the</w> <w lemma="one" pos="pi" xml:id="A02262-049-a-2700">one</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-a-2710">of</w> <w lemma="hot" pos="j" xml:id="A02262-049-a-2720">hot</w> <pc xml:id="A02262-049-a-2730">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-049-a-2740">but</w> <w lemma="sweet" pos="j" xml:id="A02262-049-a-2750">sweet</w> <pb facs="49" n="91" xml:id="A02262-049-b"/> <w lemma="water" pos="n1" xml:id="A02262-049-b-0010">water</w> <pc xml:id="A02262-049-b-0020">;</pc> <w lemma="the" pos="d" xml:id="A02262-049-b-0030">the</w> <w lemma="other" pos="pi_d" xml:id="A02262-049-b-0040">other</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-0050">of</w> <w lemma="cold" pos="j" xml:id="A02262-049-b-0060">cold</w> <w lemma="and" pos="cc" xml:id="A02262-049-b-0070">and</w> <w lemma="bitter" pos="j" xml:id="A02262-049-b-0080">bitter</w> <pc xml:id="A02262-049-b-0090">;</pc> <w lemma="which" pos="crq-r" xml:id="A02262-049-b-0100">which</w> <w lemma="join" pos="vvg" xml:id="A02262-049-b-0110" reg="joining">joyning</w> <w lemma="together" pos="av" xml:id="A02262-049-b-0120">together</w> <w lemma="make" pos="vvb" xml:id="A02262-049-b-0130">make</w> <w lemma="a" pos="d" xml:id="A02262-049-b-0140">a</w> <w lemma="pleasant" pos="j" xml:id="A02262-049-b-0150">pleasant</w> <w lemma="bath" pos="n1" xml:id="A02262-049-b-0160">Bath</w> <pc xml:id="A02262-049-b-0170">,</pc> <w lemma="salubrious" pos="j" xml:id="A02262-049-b-0180">salubrious</w> <w lemma="for" pos="acp-p" xml:id="A02262-049-b-0190">for</w> <w lemma="many" pos="d" xml:id="A02262-049-b-0200">many</w> <w lemma="disease" pos="n2" xml:id="A02262-049-b-0210">diseases</w> <pc xml:id="A02262-049-b-0220">;</pc> <w lemma="and" pos="cc" xml:id="A02262-049-b-0230">and</w> <w lemma="flow" pos="vvz" xml:id="A02262-049-b-0240" reg="flows">flowes</w> <w lemma="from" pos="acp-p" xml:id="A02262-049-b-0250">from</w> <w lemma="thence" pos="av" xml:id="A02262-049-b-0260">thence</w> <w lemma="into" pos="acp-p" xml:id="A02262-049-b-0270">into</w> <w lemma="the" pos="d" xml:id="A02262-049-b-0280">the</w> <w lemma="lake" pos="n1" xml:id="A02262-049-b-0290">Lake</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-0300">of</w> <w lemma="Asphaltis" pos="n1" xml:id="A02262-049-b-0310" rendition="#hi">Asphaltis</w> <pc xml:id="A02262-049-b-0320" unit="sentence" rendition="#hi">.</pc> <w lemma="Herod" pos="n1-nn" xml:id="A02262-049-b-0330" rendition="#hi">Herod</w> <w lemma="in" pos="acp-p" xml:id="A02262-049-b-0340">in</w> <w lemma="his" pos="po" xml:id="A02262-049-b-0350">his</w> <w lemma="sickness" pos="n1" xml:id="A02262-049-b-0360" reg="sickness">sicknesse</w> <w lemma="repair" pos="vvn" xml:id="A02262-049-b-0370">repaired</w> <w lemma="to" pos="acp-p" xml:id="A02262-049-b-0380">to</w> <w lemma="this" pos="d" xml:id="A02262-049-b-0390">this</w> <w lemma="place" pos="n1" xml:id="A02262-049-b-0400">place</w> <pc xml:id="A02262-049-b-0410">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-049-b-0420">but</w> <w lemma="find" pos="vvg" xml:id="A02262-049-b-0430">finding</w> <w lemma="no" pos="d-x" xml:id="A02262-049-b-0440">no</w> <w lemma="help" pos="n1" xml:id="A02262-049-b-0450">help</w> <pc xml:id="A02262-049-b-0460">,</pc> <w lemma="and" pos="cc" xml:id="A02262-049-b-0470">and</w> <w lemma="despair" pos="vvg" xml:id="A02262-049-b-0480">despairing</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-0490">of</w> <w lemma="life" pos="n1" xml:id="A02262-049-b-0500">life</w> <pc xml:id="A02262-049-b-0510">,</pc> <w lemma="remove" pos="vvn" xml:id="A02262-049-b-0520">removed</w> <w lemma="to" pos="acp-p" xml:id="A02262-049-b-0530">to</w> <w lemma="jericho" pos="n1-nn" xml:id="A02262-049-b-0540" rendition="#hi" reg="jericho">Iericho</w> <pc xml:id="A02262-049-b-0550" rendition="#hi">;</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-049-b-0560">where</w> <w lemma="he" pos="pns" xml:id="A02262-049-b-0570">he</w> <w lemma="die" pos="vvd" xml:id="A02262-049-b-0580">died</w> <pc xml:id="A02262-049-b-0590">.</pc> </p> <p xml:id="A02262-e119130"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-b-0600">Vers.</w> <pc xml:id="A02262-049-b-0610" unit="sentence"/> <w lemma="105." pos="crd" xml:id="A02262-049-b-0620">105.</w> <pc xml:id="A02262-049-b-0630" unit="sentence"/> <w lemma="that" pos="cs" xml:id="A02262-049-b-0640">That</w> <w lemma="ample" pos="j" xml:id="A02262-049-b-0650">ample</w> <w lemma="lake" pos="n1" xml:id="A02262-049-b-0660">Lake</w> <pc xml:id="A02262-049-b-0670">]</pc> <w lemma="the" pos="d" xml:id="A02262-049-b-0680">The</w> <w lemma="sea" pos="n1" xml:id="A02262-049-b-0690">Sea</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-0700">of</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-049-b-0710" rendition="#hi">Galilee</w> <pc xml:id="A02262-049-b-0720" rendition="#hi">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-049-b-0730">by</w> <w lemma="which" pos="crq-r" xml:id="A02262-049-b-0740">which</w> <w lemma="Peter" pos="n1-nn" xml:id="A02262-049-b-0750" rendition="#hi">Peter</w> <w lemma="be" pos="vvd" xml:id="A02262-049-b-0760">was</w> <w lemma="bear" pos="vvn" xml:id="A02262-049-b-0770" reg="born">borne</w> <pc xml:id="A02262-049-b-0780">.</pc> </p> <p xml:id="A02262-e119140"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-b-0790">Vers.</w> <pc xml:id="A02262-049-b-0800" unit="sentence"/> <w lemma="107." pos="crd" xml:id="A02262-049-b-0810">107.</w> <pc xml:id="A02262-049-b-0820" unit="sentence"/> <w lemma="blue" pos="n1_j" xml:id="A02262-049-b-0830" reg="Blue">Blew</w> <w lemma="Nereus" pos="n1-nn" xml:id="A02262-049-b-0840">Nereus</w> <pc xml:id="A02262-049-b-0850">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-049-b-0860" reg="etc.">&amp;c.</w> <pc xml:id="A02262-049-b-0870" unit="sentence">]</pc> <w lemma="Nereus" pos="n1-nn" xml:id="A02262-049-b-0880" rendition="#hi">Nereus</w> <w lemma="be" pos="vvz" xml:id="A02262-049-b-0890">is</w> <w lemma="take" pos="vvn" xml:id="A02262-049-b-0900">taken</w> <w lemma="for" pos="acp-p" xml:id="A02262-049-b-0910">for</w> <w lemma="the" pos="d" xml:id="A02262-049-b-0920">the</w> <w lemma="sea" pos="n1" xml:id="A02262-049-b-0930">Sea</w> <w lemma="in" pos="acp-p" xml:id="A02262-049-b-0940">in</w> <w lemma="general" pos="n1" xml:id="A02262-049-b-0950" reg="general">generall</w> <pc xml:id="A02262-049-b-0960">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-049-b-0970">but</w> <w lemma="here" pos="av" xml:id="A02262-049-b-0980">here</w> <w lemma="for" pos="acp-p" xml:id="A02262-049-b-0990">for</w> <w lemma="the" pos="d" xml:id="A02262-049-b-1000">the</w> <w lemma="egyptian" pos="j-nn" xml:id="A02262-049-b-1010" rendition="#hi" reg="Egyptian">Aegyptian</w> <pc xml:id="A02262-049-b-1020" rendition="#hi">;</pc> <w lemma="into" pos="acp-p" xml:id="A02262-049-b-1030">into</w> <w lemma="which" pos="crq-r" xml:id="A02262-049-b-1040">which</w> <w lemma="Nilus" pos="n1-nn" xml:id="A02262-049-b-1050" rendition="#hi">Nilus</w> <w lemma="discharge" pos="vvz" xml:id="A02262-049-b-1060">dischargeth</w> <w lemma="his" pos="po" xml:id="A02262-049-b-1070">his</w> <w lemma="water" pos="n2" xml:id="A02262-049-b-1080">waters</w> <w lemma="by" pos="acp-p" xml:id="A02262-049-b-1090">by</w> <w lemma="seven" pos="crd" xml:id="A02262-049-b-1100">seven</w> <w lemma="current" pos="n2" xml:id="A02262-049-b-1110">currents</w> <pc xml:id="A02262-049-b-1120">;</pc> <w lemma="the" pos="d" xml:id="A02262-049-b-1130">the</w> <w lemma="fresh" pos="j" xml:id="A02262-049-b-1140">fresh</w> <w lemma="water" pos="n1" xml:id="A02262-049-b-1150">water</w> <w lemma="keep" pos="vvg" xml:id="A02262-049-b-1160">keeping</w> <w lemma="together" pos="av" xml:id="A02262-049-b-1170">together</w> <pc xml:id="A02262-049-b-1180">,</pc> <w lemma="and" pos="cc" xml:id="A02262-049-b-1190">and</w> <w lemma="change" pos="vvg" xml:id="A02262-049-b-1200">changing</w> <w lemma="the" pos="d" xml:id="A02262-049-b-1210">the</w> <w lemma="colour" pos="n1" xml:id="A02262-049-b-1220">colour</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-1230">of</w> <w lemma="the" pos="d" xml:id="A02262-049-b-1240">the</w> <w lemma="salt" pos="n1" xml:id="A02262-049-b-1250">Salt</w> <pc xml:id="A02262-049-b-1260">,</pc> <w lemma="far" pos="av_j" xml:id="A02262-049-b-1270">far</w> <w lemma="further" pos="av-c_j" xml:id="A02262-049-b-1280">further</w> <w lemma="into" pos="acp-p" xml:id="A02262-049-b-1290">into</w> <w lemma="the" pos="d" xml:id="A02262-049-b-1300">the</w> <w lemma="sea" pos="n1" xml:id="A02262-049-b-1310">Sea</w> <pc xml:id="A02262-049-b-1320">,</pc> <w lemma="than" pos="cs" xml:id="A02262-049-b-1330" reg="than">then</w> <w lemma="the" pos="d" xml:id="A02262-049-b-1340">the</w> <w lemma="shore" pos="n1" xml:id="A02262-049-b-1350">shore</w> <w lemma="from" pos="acp-p" xml:id="A02262-049-b-1360">from</w> <w lemma="thence" pos="av" xml:id="A02262-049-b-1370">thence</w> <w lemma="can" pos="vmb" xml:id="A02262-049-b-1380">can</w> <w lemma="be" pos="vvi" xml:id="A02262-049-b-1390">be</w> <w lemma="discern" pos="vvn" xml:id="A02262-049-b-1400">discerned</w> <pc xml:id="A02262-049-b-1410">.</pc> </p> <p xml:id="A02262-e119150"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-b-1420">Vers.</w> <pc xml:id="A02262-049-b-1430" unit="sentence"/> <w lemma="128." pos="crd" xml:id="A02262-049-b-1440">128.</w> <pc xml:id="A02262-049-b-1450" unit="sentence"/> <w lemma="Lethe" pos="n1-nn" xml:id="A02262-049-b-1460">Lethe</w> <pc xml:id="A02262-049-b-1470">]</pc> <w lemma="a" pos="d" xml:id="A02262-049-b-1480">A</w> <w lemma="river" pos="n1" xml:id="A02262-049-b-1490">River</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-1500">of</w> <w lemma="Africa" pos="n1-nn" xml:id="A02262-049-b-1510" rendition="#hi">Africa</w> <pc xml:id="A02262-049-b-1520" rendition="#hi">,</pc> <w lemma="pass" pos="vvg" xml:id="A02262-049-b-1530">passing</w> <w lemma="by" pos="acp-p" xml:id="A02262-049-b-1540">by</w> <w lemma="Bernice" pos="n1-nn" xml:id="A02262-049-b-1550" rendition="#hi">Bernice</w> <pc xml:id="A02262-049-b-1560" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-049-b-1570">and</w> <w lemma="run" pos="vvg" xml:id="A02262-049-b-1580">running</w> <w lemma="into" pos="acp-p" xml:id="A02262-049-b-1590">into</w> <w lemma="the" pos="d" xml:id="A02262-049-b-1600">the</w> <w lemma="mediterranean" pos="j-nn" xml:id="A02262-049-b-1610" rendition="#hi" reg="Mediterranean">Mediterranian</w> <w lemma="sea" pos="n1" xml:id="A02262-049-b-1620">Sea</w> <w lemma="near" pos="acp-p" xml:id="A02262-049-b-1630" reg="near">neere</w> <w lemma="the" pos="d" xml:id="A02262-049-b-1640">the</w> <w lemma="promontory" pos="n1" xml:id="A02262-049-b-1650">Promontory</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-1660">of</w> <w lemma="the" pos="d" xml:id="A02262-049-b-1670">the</w> <w lemma="Syrtes" pos="n2-nn" xml:id="A02262-049-b-1680" rendition="#hi">Syrtes</w> <pc xml:id="A02262-049-b-1690" unit="sentence" rendition="#hi">.</pc> <w lemma="it" pos="pn" xml:id="A02262-049-b-1700">It</w> <w lemma="have" pos="vvz" xml:id="A02262-049-b-1710">hath</w> <w lemma="that" pos="d" xml:id="A02262-049-b-1720">that</w> <w lemma="name" pos="n1" xml:id="A02262-049-b-1730">name</w> <w lemma="from" pos="acp-p" xml:id="A02262-049-b-1740">from</w> <w lemma="oblivion" pos="n1" xml:id="A02262-049-b-1750">Oblivion</w> <pc xml:id="A02262-049-b-1760">,</pc> <w lemma="because" pos="acp-cs" xml:id="A02262-049-b-1770">because</w> <w lemma="those" pos="d" xml:id="A02262-049-b-1780">those</w> <pc xml:id="A02262-049-b-1790">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-049-b-1800">who</w> <w lemma="drink" pos="vvd" xml:id="A02262-049-b-1810">drunk</w> <w lemma="thereof" pos="av" xml:id="A02262-049-b-1820">thereof</w> <pc xml:id="A02262-049-b-1830">,</pc> <w lemma="forget" pos="vvd" xml:id="A02262-049-b-1840">forgot</w> <w lemma="whatsoever" pos="crq-r" xml:id="A02262-049-b-1850">whatsoever</w> <w lemma="they" pos="pns" xml:id="A02262-049-b-1860">they</w> <w lemma="have" pos="vvd" xml:id="A02262-049-b-1870">had</w> <w lemma="former" pos="av_j" xml:id="A02262-049-b-1880">formerly</w> <w lemma="do" pos="vvn" xml:id="A02262-049-b-1890">done</w> <pc xml:id="A02262-049-b-1900" unit="sentence">.</pc> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-1910">Of</w> <w lemma="this" pos="d" xml:id="A02262-049-b-1920">this</w> <w lemma="Lucan" pos="n1-nn" xml:id="A02262-049-b-1930" rendition="#hi">Lucan</w> <pc xml:id="A02262-049-b-1940" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="A02262-e119160"> <l xml:id="A02262-e119170"> <w lemma="where" pos="crq-q" xml:id="A02262-049-b-1950">Where</w> <w lemma="silent" pos="j" xml:id="A02262-049-b-1960">silent</w> <w lemma="Lethe" pos="n1-nn" xml:id="A02262-049-b-1970">Lethe</w> <w lemma="glide" pos="vvz" xml:id="A02262-049-b-1980">glides</w> <pc xml:id="A02262-049-b-1990">:</pc> <w lemma="this" pos="d" xml:id="A02262-049-b-2000">this</w> <pc join="right" xml:id="A02262-049-b-2010">(</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-049-b-2020">as</w> <w lemma="they" pos="pns" xml:id="A02262-049-b-2030">they</w> <w lemma="tell" pos="vvb" xml:id="A02262-049-b-2040">tell</w> <pc xml:id="A02262-049-b-2050">)</pc> </l> <l xml:id="A02262-e119180"> <w lemma="draw" pos="vvz" xml:id="A02262-049-b-2060">Draws</w> <w lemma="her" pos="po" xml:id="A02262-049-b-2070">her</w> <w lemma="oblivion" pos="n1" xml:id="A02262-049-b-2080">Oblivion</w> <w lemma="from" pos="acp-p" xml:id="A02262-049-b-2090">from</w> <w lemma="the" pos="d" xml:id="A02262-049-b-2100">the</w> <w lemma="vein" pos="n2" xml:id="A02262-049-b-2110" reg="veins">veines</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-2120">of</w> <w lemma="hell" pos="n1" xml:id="A02262-049-b-2130">Hell</w> <pc xml:id="A02262-049-b-2140" unit="sentence">.</pc> </l> </quote> <p xml:id="A02262-e119190"> <w lemma="So" pos="av" xml:id="A02262-049-b-2150">So</w> <w lemma="feign" pos="vvd" xml:id="A02262-049-b-2160">feigned</w> <pc xml:id="A02262-049-b-2170">,</pc> <w lemma="because" pos="acp-cs" xml:id="A02262-049-b-2180">because</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-2190">of</w> <w lemma="the" pos="d" xml:id="A02262-049-b-2200">the</w> <w lemma="oblivion" pos="n1" xml:id="A02262-049-b-2210">oblivion</w> <w lemma="which" pos="crq-r" xml:id="A02262-049-b-2220">which</w> <w lemma="be" pos="vvz" xml:id="A02262-049-b-2230">is</w> <w lemma="in" pos="acp-p" xml:id="A02262-049-b-2240">in</w> <w lemma="death" pos="n1" xml:id="A02262-049-b-2250">Death</w> <pc xml:id="A02262-049-b-2260">;</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-049-b-2270">as</w> <w lemma="allegorical" pos="av_j" xml:id="A02262-049-b-2280">allegorically</w> <w lemma="for" pos="acp-cs" xml:id="A02262-049-b-2290">for</w> <w lemma="that" pos="d" xml:id="A02262-049-b-2300">that</w> <w lemma="of" pos="acp-p" xml:id="A02262-049-b-2310">of</w> <w lemma="sleep" pos="n1" xml:id="A02262-049-b-2320">Sleep</w> <pc xml:id="A02262-049-b-2330">.</pc> </p> <p xml:id="A02262-e119200"> <w lemma="Vers." pos="n-ab" xml:id="A02262-049-b-2340">Vers.</w> <pc xml:id="A02262-049-b-2350" unit="sentence"/> <w lemma="139." pos="crd" xml:id="A02262-049-b-2360">139.</w> <pc xml:id="A02262-049-b-2370" unit="sentence"/> <w lemma="Tarpean" pos="n1-nn_j" xml:id="A02262-049-b-2380">Tarpean</w> <w lemma="Jove" pos="n1-nn" xml:id="A02262-049-b-2390">Jove</w> <pc xml:id="A02262-049-b-2400">]</pc> <w lemma="Tarpeus" pos="n1-nn" xml:id="A02262-049-b-2410" rendition="#hi">Tarpeus</w> <w lemma="be" pos="vvz" xml:id="A02262-049-b-2420">is</w> <w lemma="a" pos="d" xml:id="A02262-049-b-2430">a</w> <w lemma="mountain" pos="n1" xml:id="A02262-049-b-2440" reg="Mountain">Mountaine</w> <w lemma="in" pos="acp-p" xml:id="A02262-049-b-2450">in</w> <w lemma="Rome" pos="n1-nn" xml:id="A02262-049-b-2460" rendition="#hi">Rome</w> <pc xml:id="A02262-049-b-2470" rendition="#hi">,</pc> <w lemma="take" pos="vvg" xml:id="A02262-049-b-2480">taking</w> <w lemma="that" pos="d" xml:id="A02262-049-b-2490">that</w> <w lemma="name" pos="n1" xml:id="A02262-049-b-2500">name</w> <w lemma="from" pos="acp-p" xml:id="A02262-049-b-2510">from</w> <w lemma="the" pos="d" xml:id="A02262-049-b-2520">the</w> <w lemma="vestal" pos="j" xml:id="A02262-049-b-2530" reg="Vestal">Vestall</w> <w lemma="virgin" pos="n1" xml:id="A02262-049-b-2540">Virgin</w> <w lemma="Tarpea" pos="n1-nn" xml:id="A02262-049-b-2550" rendition="#hi">Tarpea</w> <pc xml:id="A02262-049-b-2560" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-049-b-2570">who</w> <w lemma="betray" pos="vvd" xml:id="A02262-049-b-2580">betrayed</w> <w lemma="her" pos="po" xml:id="A02262-049-b-2590">her</w> <w lemma="father" pos="n1g" xml:id="A02262-049-b-2600" reg="Father's">Fathers</w> <w lemma="fort" pos="n1" xml:id="A02262-049-b-2610">Fort</w> <w lemma="to" pos="acp-p" xml:id="A02262-049-b-2620">to</w> <w lemma="the" pos="d" xml:id="A02262-049-b-2630">the</w> <w lemma="sabine" pos="n2-nn_j" xml:id="A02262-049-b-2640" rendition="#hi">Sabines</w> <pc xml:id="A02262-049-b-2650" rendition="#hi">,</pc> <pb facs="50" n="92" xml:id="A02262-050-a"/> <w lemma="upon" pos="acp-p" xml:id="A02262-050-a-0010">upon</w> <w lemma="promise" pos="n1" xml:id="A02262-050-a-0020">promise</w> <w lemma="to" pos="acp-cs" xml:id="A02262-050-a-0030">to</w> <w lemma="receive" pos="vvi" xml:id="A02262-050-a-0040">receive</w> <w lemma="what" pos="crq-r" xml:id="A02262-050-a-0050">what</w> <w lemma="they" pos="pns" xml:id="A02262-050-a-0060">they</w> <w lemma="wear" pos="vvd" xml:id="A02262-050-a-0070" reg="wore">ware</w> <w lemma="on" pos="acp-p" xml:id="A02262-050-a-0080">on</w> <w lemma="their" pos="po" xml:id="A02262-050-a-0090">their</w> <w lemma="left" pos="j" xml:id="A02262-050-a-0100">left</w> <w lemma="arm" pos="n2" xml:id="A02262-050-a-0110" reg="arms">armes</w> <w lemma="for" pos="acp-p" xml:id="A02262-050-a-0120">for</w> <w lemma="her" pos="po" xml:id="A02262-050-a-0130">her</w> <w lemma="reward" pos="n1" xml:id="A02262-050-a-0140">reward</w> <pc xml:id="A02262-050-a-0150">;</pc> <w lemma="she" pos="pns" xml:id="A02262-050-a-0160">she</w> <w lemma="mean" pos="vvg" xml:id="A02262-050-a-0170">meaning</w> <w lemma="their" pos="po" xml:id="A02262-050-a-0180">their</w> <w lemma="golden" pos="j" xml:id="A02262-050-a-0190">golden</w> <w lemma="bracelet" pos="n2" xml:id="A02262-050-a-0200">bracelets</w> <pc xml:id="A02262-050-a-0210">:</pc> <w lemma="which" pos="crq-r" xml:id="A02262-050-a-0220">which</w> <w lemma="they" pos="pns" xml:id="A02262-050-a-0230">they</w> <w lemma="not" pos="xx" xml:id="A02262-050-a-0240">not</w> <w lemma="only" pos="av_j" xml:id="A02262-050-a-0250" reg="only">onely</w> <w lemma="give" pos="vvd" xml:id="A02262-050-a-0260">gave</w> <pc xml:id="A02262-050-a-0270">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-050-a-0280">but</w> <w lemma="throw" pos="vvd" xml:id="A02262-050-a-0290">threw</w> <w lemma="their" pos="po" xml:id="A02262-050-a-0300">their</w> <w lemma="shield" pos="n2" xml:id="A02262-050-a-0310">shields</w> <w lemma="upon" pos="acp-p" xml:id="A02262-050-a-0320">upon</w> <w lemma="she" pos="pno" xml:id="A02262-050-a-0330">her</w> <pc join="right" xml:id="A02262-050-a-0340">(</pc> <w lemma="a" pos="d" xml:id="A02262-050-a-0350">a</w> <w lemma="part" pos="n1" xml:id="A02262-050-a-0360">part</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-0370">of</w> <w lemma="the" pos="d" xml:id="A02262-050-a-0380">the</w> <w lemma="bargain" pos="n1" xml:id="A02262-050-a-0390" reg="bargain">bargaine</w> <pc xml:id="A02262-050-a-0400">)</pc> <w lemma="and" pos="cc" xml:id="A02262-050-a-0410">and</w> <w lemma="so" pos="av" xml:id="A02262-050-a-0420">so</w> <w lemma="press" pos="vvd" xml:id="A02262-050-a-0430" reg="pressed">prest</w> <w lemma="she" pos="pno" xml:id="A02262-050-a-0440">her</w> <w lemma="to" pos="acp-p" xml:id="A02262-050-a-0450">to</w> <w lemma="death" pos="n1" xml:id="A02262-050-a-0460">death</w> <pc xml:id="A02262-050-a-0470">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-050-a-0480">who</w> <w lemma="bury" pos="vvd" xml:id="A02262-050-a-0490">buried</w> <w lemma="she" pos="pno" xml:id="A02262-050-a-0500">her</w> <w lemma="in" pos="acp-p" xml:id="A02262-050-a-0510">in</w> <w lemma="the" pos="d" xml:id="A02262-050-a-0520">the</w> <w lemma="place" pos="n1" xml:id="A02262-050-a-0530">Place</w> <pc xml:id="A02262-050-a-0540">:</pc> <w lemma="since" pos="acp-cs" xml:id="A02262-050-a-0550">since</w> <w lemma="call" pos="vvn" xml:id="A02262-050-a-0560">called</w> <w lemma="the" pos="d" xml:id="A02262-050-a-0570">the</w> <w lemma="capitol" pos="n1" xml:id="A02262-050-a-0580">Capitol</w> <pc xml:id="A02262-050-a-0590">,</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-050-a-0600">where</w> <w lemma="jupiter" pos="n1-nn" xml:id="A02262-050-a-0610" rendition="#hi" reg="jupiter">Iupiter</w> <w lemma="have" pos="vvd" xml:id="A02262-050-a-0620">had</w> <w lemma="his" pos="po" xml:id="A02262-050-a-0630">his</w> <w lemma="temple" pos="n1" xml:id="A02262-050-a-0640">Temple</w> <pc xml:id="A02262-050-a-0650">.</pc> </p> <p xml:id="A02262-e119210"> <w lemma="Vers." pos="n-ab" xml:id="A02262-050-a-0660">Vers.</w> <pc xml:id="A02262-050-a-0670" unit="sentence"/> <w lemma="139." pos="crd" xml:id="A02262-050-a-0680">139.</w> <pc xml:id="A02262-050-a-0690" unit="sentence"/> <w lemma="Mars" pos="n1-nn" xml:id="A02262-050-a-0700">Mars</w> <pc xml:id="A02262-050-a-0710">,</pc> <w lemma="great" pos="j" xml:id="A02262-050-a-0720">great</w> <w lemma="Quirinus" pos="n1g-nn" xml:id="A02262-050-a-0730" reg="Quirinus'">Quirinus</w> <w lemma="sire" pos="n1" xml:id="A02262-050-a-0740">Sire</w> <pc xml:id="A02262-050-a-0750">]</pc> <w lemma="Romulus" pos="n1-nn" xml:id="A02262-050-a-0760" rendition="#hi">Romulus</w> <w lemma="be" pos="vvd" xml:id="A02262-050-a-0770">was</w> <w lemma="call" pos="vvn" xml:id="A02262-050-a-0780">called</w> <w lemma="Quirinus" pos="n1-nn" xml:id="A02262-050-a-0790" rendition="#hi">Quirinus</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-0800">of</w> <w lemma="his" pos="po" xml:id="A02262-050-a-0810">his</w> <w lemma="spear" pos="n1" xml:id="A02262-050-a-0820" reg="Spear">Speare</w> <pc xml:id="A02262-050-a-0830">;</pc> <w lemma="or" pos="cc" xml:id="A02262-050-a-0840">or</w> <w lemma="for" pos="acp-p" xml:id="A02262-050-a-0850">for</w> <w lemma="his" pos="po" xml:id="A02262-050-a-0860">his</w> <w lemma="unite" pos="n1_vg" xml:id="A02262-050-a-0870">uniting</w> <w lemma="the" pos="d" xml:id="A02262-050-a-0880">the</w> <w lemma="two" pos="crd" xml:id="A02262-050-a-0890">two</w> <w lemma="nation" pos="n2" xml:id="A02262-050-a-0900">Nations</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-0910">of</w> <w lemma="the" pos="d" xml:id="A02262-050-a-0920">the</w> <w lemma="cure" pos="n2" xml:id="A02262-050-a-0930" rendition="#hi">Cures</w> <w lemma="and" pos="cc" xml:id="A02262-050-a-0940">and</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-050-a-0950" rendition="#hi" reg="Romans">Romanes</w> <pc xml:id="A02262-050-a-0960" rendition="#hi">:</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-050-a-0970">as</w> <w lemma="the" pos="d" xml:id="A02262-050-a-0980">the</w> <w lemma="son" pos="n1" xml:id="A02262-050-a-0990" reg="son">sonne</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-1000">of</w> <w lemma="Mars" pos="n1-nn" xml:id="A02262-050-a-1010" rendition="#hi">Mars</w> <pc xml:id="A02262-050-a-1020" rendition="#hi">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-050-a-1030">in</w> <w lemma="that" pos="cs" xml:id="A02262-050-a-1040">that</w> <w lemma="so" pos="av" xml:id="A02262-050-a-1050">so</w> <w lemma="strenuous" pos="j" xml:id="A02262-050-a-1060">strenuous</w> <w lemma="a" pos="d" xml:id="A02262-050-a-1070">a</w> <w lemma="soldier" pos="n1" xml:id="A02262-050-a-1080" reg="Soldier">Souldier</w> <pc xml:id="A02262-050-a-1090" unit="sentence">.</pc> <w lemma="Plutarch" pos="n1-nn" xml:id="A02262-050-a-1100" rendition="#hi">Plutarch</w> <w lemma="write" pos="vvz" xml:id="A02262-050-a-1110">writes</w> <w lemma="that" pos="cs" xml:id="A02262-050-a-1120">that</w> <w lemma="he" pos="pns" xml:id="A02262-050-a-1130">he</w> <w lemma="be" pos="vvd" xml:id="A02262-050-a-1140">was</w> <w lemma="beget" pos="vvn" xml:id="A02262-050-a-1150">begotten</w> <w lemma="by" pos="acp-p" xml:id="A02262-050-a-1160">by</w> <w lemma="his" pos="po" xml:id="A02262-050-a-1170">his</w> <w lemma="uncle" pos="n1" xml:id="A02262-050-a-1180" reg="Uncle">Vncle</w> <w lemma="Aemulius" pos="n1-nn" xml:id="A02262-050-a-1190" rendition="#hi">Aemulius</w> <pc xml:id="A02262-050-a-1200" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-050-a-1210">who</w> <w lemma="counterfeit" pos="vvg" xml:id="A02262-050-a-1220">counterfeiting</w> <w lemma="Mars" pos="n1-nn" xml:id="A02262-050-a-1230" rendition="#hi">Mars</w> <pc xml:id="A02262-050-a-1240" rendition="#hi">,</pc> <w lemma="disguise" pos="vvn" xml:id="A02262-050-a-1250">disguised</w> <w lemma="in" pos="acp-p" xml:id="A02262-050-a-1260">in</w> <w lemma="armour" pos="n1" xml:id="A02262-050-a-1270">Armour</w> <pc xml:id="A02262-050-a-1280">,</pc> <w lemma="ravish" pos="vvd" xml:id="A02262-050-a-1290">ravished</w> <w lemma="his" pos="po" xml:id="A02262-050-a-1300">his</w> <w lemma="mother" pos="n1" xml:id="A02262-050-a-1310">mother</w> <w lemma="Ilia" pos="n1-nn" xml:id="A02262-050-a-1320" rendition="#hi">Ilia</w> <pc xml:id="A02262-050-a-1330" rendition="#hi">:</pc> <w lemma="not" pos="xx" xml:id="A02262-050-a-1340">not</w> <w lemma="only" pos="av_j" xml:id="A02262-050-a-1350" reg="only">onely</w> <w lemma="to" pos="acp-cs" xml:id="A02262-050-a-1360">to</w> <w lemma="satisfy" pos="vvi" xml:id="A02262-050-a-1370" reg="satisfy">satisfie</w> <w lemma="his" pos="po" xml:id="A02262-050-a-1380">his</w> <w lemma="lust" pos="n1" xml:id="A02262-050-a-1390">Lust</w> <pc xml:id="A02262-050-a-1400">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-050-a-1410">but</w> <w lemma="to" pos="acp-cs" xml:id="A02262-050-a-1420">to</w> <w lemma="procure" pos="vvi" xml:id="A02262-050-a-1430">procure</w> <w lemma="her" pos="po" xml:id="A02262-050-a-1440">her</w> <w lemma="destruction" pos="n1" xml:id="A02262-050-a-1450">destruction</w> <pc xml:id="A02262-050-a-1460">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-050-a-1470">as</w> <w lemma="the" pos="d" xml:id="A02262-050-a-1480">the</w> <w lemma="heir" pos="n1" xml:id="A02262-050-a-1490" reg="heir">heire</w> <w lemma="to" pos="acp-p" xml:id="A02262-050-a-1500">to</w> <w lemma="his" pos="po" xml:id="A02262-050-a-1510">his</w> <w lemma="elder" pos="j" xml:id="A02262-050-a-1520">elder</w> <w lemma="brother" pos="n1" xml:id="A02262-050-a-1530">brother</w> <pc xml:id="A02262-050-a-1540">,</pc> <w lemma="the" pos="d" xml:id="A02262-050-a-1550">the</w> <w lemma="law" pos="n1" xml:id="A02262-050-a-1560">law</w> <w lemma="condemn" pos="vvg" xml:id="A02262-050-a-1570">condemning</w> <w lemma="a" pos="d" xml:id="A02262-050-a-1580">a</w> <w lemma="defile" pos="j_vn" xml:id="A02262-050-a-1590">defiled</w> <w lemma="vestal" pos="j" xml:id="A02262-050-a-1600" reg="Vestal">Vestall</w> <w lemma="to" pos="acp-cs" xml:id="A02262-050-a-1610">to</w> <w lemma="be" pos="vvi" xml:id="A02262-050-a-1620">be</w> <w lemma="bury" pos="vvn" xml:id="A02262-050-a-1630">buried</w> <w lemma="alive" pos="j" xml:id="A02262-050-a-1640">alive</w> <pc xml:id="A02262-050-a-1650">.</pc> </p> <p xml:id="A02262-e119220"> <w lemma="Vers." pos="n-ab" xml:id="A02262-050-a-1660">Vers.</w> <pc xml:id="A02262-050-a-1670" unit="sentence"/> <w lemma="140." pos="crd" xml:id="A02262-050-a-1680">140.</w> <pc xml:id="A02262-050-a-1690" unit="sentence"/> <w lemma="you" pos="pn" xml:id="A02262-050-a-1700">You</w> <w lemma="household" pos="n1" xml:id="A02262-050-a-1710" reg="Household">Houshold</w> <w lemma="god" pos="n2" xml:id="A02262-050-a-1720">Gods</w> <pc xml:id="A02262-050-a-1730">,</pc> <w lemma="snatch" pos="vvd" xml:id="A02262-050-a-1740" reg="snatched">snatcht</w> <pc xml:id="A02262-050-a-1750">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-050-a-1760" reg="etc.">&amp;c.</w> <pc xml:id="A02262-050-a-1770" unit="sentence">]</pc> <w lemma="Penates" pos="fw-la" xml:id="A02262-050-a-1780" rendition="#hi">Penates</w> <pc xml:id="A02262-050-a-1790" rendition="#hi">:</pc> <w lemma="which" pos="crq-r" xml:id="A02262-050-a-1800">which</w> <w lemma="Aeneas" pos="n1-nn" xml:id="A02262-050-a-1810" rendition="#hi">Aeneas</w> <w lemma="save" pos="vvd" xml:id="A02262-050-a-1820">saved</w> <w lemma="from" pos="acp-p" xml:id="A02262-050-a-1830">from</w> <w lemma="burn" pos="vvg" xml:id="A02262-050-a-1840">burning</w> <w lemma="at" pos="acp-p" xml:id="A02262-050-a-1850">at</w> <w lemma="the" pos="d" xml:id="A02262-050-a-1860">the</w> <w lemma="sack" pos="n1" xml:id="A02262-050-a-1870">sack</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-1880">of</w> <w lemma="Troy" pos="n1-nn" xml:id="A02262-050-a-1890" rendition="#hi">Troy</w> <pc xml:id="A02262-050-a-1900" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-050-a-1910">and</w> <w lemma="bring" pos="vvd" xml:id="A02262-050-a-1920">brought</w> <w lemma="they" pos="pno" xml:id="A02262-050-a-1930">them</w> <w lemma="with" pos="acp-p" xml:id="A02262-050-a-1940">with</w> <w lemma="he" pos="pno" xml:id="A02262-050-a-1950">him</w> <w lemma="into" pos="acp-p" xml:id="A02262-050-a-1960">into</w> <w lemma="Italy" pos="n1-nn" xml:id="A02262-050-a-1970" rendition="#hi">Italy</w> <pc xml:id="A02262-050-a-1980" rendition="#hi">:</pc> <w lemma="suppose" pos="vvg" xml:id="A02262-050-a-1990">supposing</w> <w lemma="that" pos="cs" xml:id="A02262-050-a-2000">that</w> <w lemma="from" pos="acp-p" xml:id="A02262-050-a-2010">from</w> <w lemma="they" pos="pno" xml:id="A02262-050-a-2020">them</w> <w lemma="they" pos="pns" xml:id="A02262-050-a-2030">they</w> <w lemma="receive" pos="vvd" xml:id="A02262-050-a-2040">received</w> <w lemma="their" pos="po" xml:id="A02262-050-a-2050">their</w> <w lemma="flesh" pos="n1" xml:id="A02262-050-a-2060">flesh</w> <pc xml:id="A02262-050-a-2070">,</pc> <w lemma="their" pos="po" xml:id="A02262-050-a-2080">their</w> <w lemma="life" pos="n1" xml:id="A02262-050-a-2090">life</w> <pc xml:id="A02262-050-a-2100">,</pc> <w lemma="and" pos="cc" xml:id="A02262-050-a-2110">and</w> <w lemma="understanding" pos="n1" xml:id="A02262-050-a-2120">understanding</w> <pc xml:id="A02262-050-a-2130" unit="sentence">.</pc> </p> <p xml:id="A02262-e119230"> <w lemma="verse" pos="n1" xml:id="A02262-050-a-2140" reg="Verse">Vers</w> <w lemma="151." pos="crd" xml:id="A02262-050-a-2150">151.</w> <pc xml:id="A02262-050-a-2160" unit="sentence"/> <w lemma="caprae" pos="fw-la" xml:id="A02262-050-a-2170">Caprae</w> <pc xml:id="A02262-050-a-2180">]</pc> <w lemma="a" pos="d" xml:id="A02262-050-a-2190">A</w> <w lemma="little" pos="j" xml:id="A02262-050-a-2200">little</w> <w lemma="island" pos="n1" xml:id="A02262-050-a-2210" reg="Island">Iland</w> <w lemma="in" pos="acp-p" xml:id="A02262-050-a-2220">in</w> <w lemma="the" pos="d" xml:id="A02262-050-a-2230">the</w> <w lemma="Tyrrhenian" pos="j-nn" xml:id="A02262-050-a-2240" rendition="#hi">Tyrrhen</w> <w lemma="sea" pos="n1" xml:id="A02262-050-a-2250">Sea</w> <pc xml:id="A02262-050-a-2260">,</pc> <w lemma="and" pos="cc" xml:id="A02262-050-a-2270">and</w> <w lemma="in" pos="acp-p" xml:id="A02262-050-a-2280">in</w> <w lemma="the" pos="d" xml:id="A02262-050-a-2290">the</w> <w lemma="sight" pos="n1" xml:id="A02262-050-a-2300">sight</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-2310">of</w> <w lemma="Naples" pos="n1-nn" xml:id="A02262-050-a-2320" rendition="#hi">Naples</w> <pc xml:id="A02262-050-a-2330" rendition="#hi">,</pc> <w lemma="natural" pos="av_j" xml:id="A02262-050-a-2340">naturally</w> <w lemma="wall" pos="vvn" xml:id="A02262-050-a-2350">walled</w> <w lemma="about" pos="acp-av" xml:id="A02262-050-a-2360">about</w> <w lemma="with" pos="acp-p" xml:id="A02262-050-a-2370">with</w> <w lemma="upright" pos="j" xml:id="A02262-050-a-2380" reg="upright">up-right</w> <w lemma="cliff" pos="n2" xml:id="A02262-050-a-2390">Cliffs</w> <pc xml:id="A02262-050-a-2400">,</pc> <w lemma="and" pos="cc" xml:id="A02262-050-a-2410">and</w> <w lemma="have" pos="vvg" xml:id="A02262-050-a-2420">having</w> <w lemma="but" pos="acp-av" xml:id="A02262-050-a-2430">but</w> <w lemma="one" pos="crd" xml:id="A02262-050-a-2440">one</w> <w lemma="passage" pos="n1" xml:id="A02262-050-a-2450">passage</w> <w lemma="into" pos="acp-p" xml:id="A02262-050-a-2460">into</w> <w lemma="it" pos="pn" xml:id="A02262-050-a-2470">it</w> <pc xml:id="A02262-050-a-2480" unit="sentence">.</pc> <w lemma="infamous" pos="j" xml:id="A02262-050-a-2490">Infamous</w> <w lemma="for" pos="acp-cs" xml:id="A02262-050-a-2500">for</w> <w lemma="the" pos="d" xml:id="A02262-050-a-2510">the</w> <w lemma="cruelty" pos="n2" xml:id="A02262-050-a-2520">Cruelties</w> <w lemma="and" pos="cc" xml:id="A02262-050-a-2530">and</w> <w lemma="lust" pos="n2" xml:id="A02262-050-a-2540">Lusts</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-2550">of</w> <w lemma="Tiberius" pos="n1-nn" xml:id="A02262-050-a-2560" rendition="#hi">Tiberius</w> <pc xml:id="A02262-050-a-2570" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-050-a-2580">who</w> <w lemma="retire" pos="vvg" xml:id="A02262-050-a-2590">retiring</w> <w lemma="thither" pos="av" xml:id="A02262-050-a-2600">thither</w> <w lemma="from" pos="acp-p" xml:id="A02262-050-a-2610">from</w> <w lemma="the" pos="d" xml:id="A02262-050-a-2620">the</w> <w lemma="affair" pos="n2" xml:id="A02262-050-a-2630">affairs</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-2640">of</w> <w lemma="the" pos="d" xml:id="A02262-050-a-2650">the</w> <w lemma="commonwealth" pos="n1" xml:id="A02262-050-a-2660" reg="Commonwealth">Common-wealth</w> <pc xml:id="A02262-050-a-2670">,</pc> <w lemma="send" pos="vvn" xml:id="A02262-050-a-2680">sent</w> <w lemma="from" pos="acp-p" xml:id="A02262-050-a-2690">from</w> <w lemma="thence" pos="av" xml:id="A02262-050-a-2700">thence</w> <w lemma="his" pos="po" xml:id="A02262-050-a-2710">his</w> <w lemma="mandate" pos="n2" xml:id="A02262-050-a-2720">Mandates</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-2730">of</w> <w lemma="death" pos="n1" xml:id="A02262-050-a-2740">death</w> <pc xml:id="A02262-050-a-2750">;</pc> <w lemma="pollute" pos="vvg" xml:id="A02262-050-a-2760">polluting</w> <w lemma="the" pos="d" xml:id="A02262-050-a-2770">the</w> <w lemma="place" pos="n1" xml:id="A02262-050-a-2780">place</w> <w lemma="with" pos="acp-p" xml:id="A02262-050-a-2790">with</w> <w lemma="all" pos="d" xml:id="A02262-050-a-2800">all</w> <w lemma="variety" pos="n1" xml:id="A02262-050-a-2810" reg="variety">varietie</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-a-2820">of</w> <w lemma="uncleanness" pos="n1" xml:id="A02262-050-a-2830" reg="uncleanness">uncleannesse</w> <pc xml:id="A02262-050-a-2840">;</pc> <pb facs="50" n="93" xml:id="A02262-050-b"/> <w lemma="whereupon" pos="crq-cs" xml:id="A02262-050-b-0010">whereupon</w> <w lemma="it" pos="pn" xml:id="A02262-050-b-0020">it</w> <w lemma="be" pos="vvd" xml:id="A02262-050-b-0030">was</w> <w lemma="call" pos="vvn" xml:id="A02262-050-b-0040">called</w> <w lemma="the" pos="d" xml:id="A02262-050-b-0050">the</w> <w lemma="island" pos="n1" xml:id="A02262-050-b-0060" reg="Island">Iland</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-b-0070">of</w> <w lemma="secret" pos="j" xml:id="A02262-050-b-0080">secret</w> <w lemma="lust" pos="n2" xml:id="A02262-050-b-0090">lusts</w> <pc xml:id="A02262-050-b-0100">,</pc> <w lemma="and" pos="cc" xml:id="A02262-050-b-0110">and</w> <w lemma="he" pos="pns" xml:id="A02262-050-b-0120">he</w> <w lemma="Caprenius" pos="n1-nn" xml:id="A02262-050-b-0130" rendition="#hi">Caprenius</w> <pc xml:id="A02262-050-b-0140" rendition="#hi">:</pc> <w lemma="converse" pos="vvg" xml:id="A02262-050-b-0150">conversing</w> <w lemma="there" pos="av" xml:id="A02262-050-b-0160">there</w> <w lemma="with" pos="acp-p" xml:id="A02262-050-b-0170">with</w> <w lemma="magician" pos="n2" xml:id="A02262-050-b-0180">Magicians</w> <pc xml:id="A02262-050-b-0190">,</pc> <w lemma="and" pos="cc" xml:id="A02262-050-b-0200">and</w> <w lemma="soothsayer" pos="n2" xml:id="A02262-050-b-0210" reg="Soothsayers">South-sayers</w> <pc xml:id="A02262-050-b-0220">;</pc> <w lemma="whereof" pos="crq-cs" xml:id="A02262-050-b-0230">whereof</w> <w lemma="the" pos="d" xml:id="A02262-050-b-0240">the</w> <w lemma="satyr" pos="n1" xml:id="A02262-050-b-0250">Satyr</w> <w lemma="speak" pos="vvg" xml:id="A02262-050-b-0260">speaking</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-b-0270">of</w> <w lemma="Sejanus" pos="n1-nn" xml:id="A02262-050-b-0280" rendition="#hi">Sejanus</w> <pc xml:id="A02262-050-b-0290" rendition="#hi">:</pc> </p> <quote xml:id="A02262-e119240"> <l xml:id="A02262-e119250"> <w lemma="the" pos="d" xml:id="A02262-050-b-0300">The</w> <w lemma="prince" pos="n1g" xml:id="A02262-050-b-0310" reg="PRINCE's">Princes</w> <w lemma="tutor" pos="n1" xml:id="A02262-050-b-0320">Tutor</w> <w lemma="glory" pos="vvg" xml:id="A02262-050-b-0330">glorying</w> <w lemma="to" pos="acp-cs" xml:id="A02262-050-b-0340">to</w> <w lemma="be" pos="vvi" xml:id="A02262-050-b-0350">be</w> <w lemma="name" pos="vvn" xml:id="A02262-050-b-0360" reg="named">nam'd</w> <pc xml:id="A02262-050-b-0370">;</pc> </l> <l xml:id="A02262-e119260"> <w lemma="sit" pos="vvg" xml:id="A02262-050-b-0380">Sitting</w> <w lemma="in" pos="acp-p" xml:id="A02262-050-b-0390">in</w> <w lemma="cave" pos="n2" xml:id="A02262-050-b-0400">caves</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-b-0410">of</w> <w lemma="caprae" pos="fw-la" xml:id="A02262-050-b-0420">Caprae</w> <w lemma="with" pos="acp-p" xml:id="A02262-050-b-0430">with</w> <w lemma="defame" pos="vvn" xml:id="A02262-050-b-0440" reg="defamed">defam'd</w> </l> <l xml:id="A02262-e119270"> <w lemma="chaldean" pos="n2-nn_j" xml:id="A02262-050-b-0450">Chaldeans</w> <pc xml:id="A02262-050-b-0460">.</pc> </l> </quote> <bibl xml:id="A02262-e119280"> <w lemma="Iuv:" pos="n-ab" xml:id="A02262-050-b-0470">Iuv:</w> <w lemma="Sat." pos="n-ab" xml:id="A02262-050-b-0490">Sat.</w> <w lemma="10." pos="crd" xml:id="A02262-050-b-0500">10.</w> <pc xml:id="A02262-050-b-0510" unit="sentence"/> </bibl> <p xml:id="A02262-e119290"> <w lemma="Ver." pos="n-ab" xml:id="A02262-050-b-0520">Ver.</w> <pc xml:id="A02262-050-b-0530" unit="sentence"/> <w lemma="152." pos="crd" xml:id="A02262-050-b-0540">152.</w> <pc xml:id="A02262-050-b-0550" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-050-b-0560">The</w> <w lemma="long-gown" pos="n1" xml:id="A02262-050-b-0570">long-gown</w> <pc xml:id="A02262-050-b-0580">.</pc> <pc xml:id="A02262-050-b-0590" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-050-b-0600">The</w> <w lemma="gown" pos="n1" xml:id="A02262-050-b-0610" reg="gown">gowne</w> <w lemma="be" pos="vvd" xml:id="A02262-050-b-0620">was</w> <w lemma="a" pos="d" xml:id="A02262-050-b-0630">a</w> <w lemma="garment" pos="n1" xml:id="A02262-050-b-0640">garment</w> <w lemma="peculiar" pos="j" xml:id="A02262-050-b-0650">peculiar</w> <w lemma="to" pos="acp-p" xml:id="A02262-050-b-0660">to</w> <w lemma="the" pos="d" xml:id="A02262-050-b-0670">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-050-b-0680" rendition="#hi" reg="Romans">Romanes</w> <pc xml:id="A02262-050-b-0690" rendition="#hi">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-050-b-0700">by</w> <w lemma="which" pos="crq-r" xml:id="A02262-050-b-0710">which</w> <w lemma="they" pos="pns" xml:id="A02262-050-b-0720">they</w> <w lemma="be" pos="vvd" xml:id="A02262-050-b-0730">were</w> <w lemma="distinguish" pos="vvn" xml:id="A02262-050-b-0740">distinguished</w> <w lemma="from" pos="acp-p" xml:id="A02262-050-b-0750">from</w> <w lemma="other" pos="d" xml:id="A02262-050-b-0760">other</w> <w lemma="nation" pos="n2" xml:id="A02262-050-b-0770">Nations</w> <pc xml:id="A02262-050-b-0780">;</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-050-b-0790">as</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-b-0800">of</w> <w lemma="what" pos="crq-r" xml:id="A02262-050-b-0810">what</w> <w lemma="quality" pos="n1" xml:id="A02262-050-b-0820" reg="quality">qualitie</w> <w lemma="among" pos="acp-p" xml:id="A02262-050-b-0830">among</w> <w lemma="themselves" pos="px" xml:id="A02262-050-b-0840">themselves</w> <w lemma="by" pos="acp-p" xml:id="A02262-050-b-0850">by</w> <w lemma="the" pos="d" xml:id="A02262-050-b-0860">the</w> <w lemma="wool" pos="n1" xml:id="A02262-050-b-0870" reg="wool">wooll</w> <w lemma="and" pos="cc" xml:id="A02262-050-b-0880">and</w> <w lemma="colour" pos="n1" xml:id="A02262-050-b-0890">colour</w> <pc xml:id="A02262-050-b-0900">,</pc> <w lemma="fashion" pos="n1" xml:id="A02262-050-b-0910">fashion</w> <pc xml:id="A02262-050-b-0920">,</pc> <w lemma="and" pos="cc" xml:id="A02262-050-b-0930">and</w> <w lemma="trim" pos="vvg" xml:id="A02262-050-b-0940">trimming</w> <pc xml:id="A02262-050-b-0950" unit="sentence">.</pc> <w lemma="in" pos="acp-p" xml:id="A02262-050-b-0960">In</w> <w lemma="so" pos="av" xml:id="A02262-050-b-0970">so</w> <w lemma="much" pos="av_d" xml:id="A02262-050-b-0980">much</w> <w lemma="as" pos="acp-cs" xml:id="A02262-050-b-0990">as</w> <w lemma="they" pos="pns" xml:id="A02262-050-b-1000">they</w> <w lemma="be" pos="vvd" xml:id="A02262-050-b-1010">were</w> <w lemma="call" pos="vvn" xml:id="A02262-050-b-1020">called</w> <w lemma="togati" pos="fw-la" xml:id="A02262-050-b-1030" rendition="#hi">Togati</w> <pc xml:id="A02262-050-b-1040" rendition="#hi">:</pc> <w lemma="whereof" pos="crq-cs" xml:id="A02262-050-b-1050">Whereof</w> <w lemma="Virgil" pos="n1-nn" xml:id="A02262-050-b-1060" rendition="#hi">Virgil</w> <w lemma="in" pos="acp-p" xml:id="A02262-050-b-1070">in</w> <w lemma="the" pos="d" xml:id="A02262-050-b-1080">the</w> <w lemma="person" pos="n1" xml:id="A02262-050-b-1090">person</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-b-1100">of</w> <w lemma="jupiter" pos="n1-nn" xml:id="A02262-050-b-1110" rendition="#hi" reg="jupiter">Iupiter</w> </p> <quote xml:id="A02262-e119300"> <l xml:id="A02262-e119310"> <w lemma="curse" pos="vvd" xml:id="A02262-050-b-1120" reg="Cursed">Curst</w> <w lemma="Juno" pos="n1-nn" xml:id="A02262-050-b-1130">Juno</w> <pc xml:id="A02262-050-b-1140">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-050-b-1150">who</w> <w lemma="sea" pos="n1" xml:id="A02262-050-b-1160">Sea</w> <pc xml:id="A02262-050-b-1170">,</pc> <w lemma="earth" pos="n1" xml:id="A02262-050-b-1180">Earth</w> <pc xml:id="A02262-050-b-1190">,</pc> <w lemma="and" pos="cc" xml:id="A02262-050-b-1200">and</w> <w lemma="heaven" pos="n1" xml:id="A02262-050-b-1210">Heaven</w> <w lemma="above" pos="acp-av" xml:id="A02262-050-b-1220">above</w> <pc xml:id="A02262-050-b-1230">,</pc> </l> <l xml:id="A02262-e119320"> <w lemma="with" pos="acp-p" xml:id="A02262-050-b-1240">With</w> <w lemma="her" pos="po" xml:id="A02262-050-b-1250">her</w> <w lemma="distemper" pos="n1" xml:id="A02262-050-b-1260">distemper</w> <w lemma="tire" pos="vvz" xml:id="A02262-050-b-1270">tires</w> <pc xml:id="A02262-050-b-1280">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-050-b-1290">shall</w> <w lemma="friendly" pos="av_j" xml:id="A02262-050-b-1300">friendly</w> <w lemma="prove" pos="vvi" xml:id="A02262-050-b-1310">prove</w> <pc xml:id="A02262-050-b-1320">;</pc> </l> <l xml:id="A02262-e119330"> <w lemma="and" pos="cc" xml:id="A02262-050-b-1330">And</w> <w lemma="join" pos="vvb" xml:id="A02262-050-b-1340" reg="join">joyne</w> <w lemma="with" pos="acp-p" xml:id="A02262-050-b-1350">with</w> <w lemma="we" pos="pno" xml:id="A02262-050-b-1360">us</w> <w lemma="in" pos="acp-p" xml:id="A02262-050-b-1370">in</w> <w lemma="grace" pos="vvg" xml:id="A02262-050-b-1380">gracing</w> <w lemma="the" pos="d" xml:id="A02262-050-b-1390">the</w> <w lemma="long-gowned" pos="j" xml:id="A02262-050-b-1400" reg="Long-gowned">Long-gownd</w> </l> <l xml:id="A02262-e119340"> <w lemma="and" pos="cc" xml:id="A02262-050-b-1410">And</w> <w lemma="lordly" pos="j" xml:id="A02262-050-b-1420">Lordly</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-050-b-1430" reg="Romans">Romanes</w> <pc xml:id="A02262-050-b-1440">,</pc> <w lemma="still" pos="av" xml:id="A02262-050-b-1450">still</w> <w lemma="with" pos="acp-p" xml:id="A02262-050-b-1460">with</w> <w lemma="conquest" pos="n1" xml:id="A02262-050-b-1470">conquest</w> <w lemma="crown" pos="vvn" xml:id="A02262-050-b-1480" reg="crowned">crown'd</w> <pc xml:id="A02262-050-b-1490">.</pc> </l> </quote> <bibl xml:id="A02262-e119350"> <w lemma="Aen." pos="n-ab" xml:id="A02262-050-b-1500">Aen.</w> <w lemma="l." pos="n-ab" xml:id="A02262-050-b-1510">l.</w> <w lemma="1." pos="crd" xml:id="A02262-050-b-1520">1.</w> <pc xml:id="A02262-050-b-1530" unit="sentence"/> </bibl> <p xml:id="A02262-e119360"> <w lemma="Vers." pos="n-ab" xml:id="A02262-050-b-1540">Vers.</w> <pc xml:id="A02262-050-b-1550" unit="sentence"/> <w lemma="157." pos="crd" xml:id="A02262-050-b-1560">157.</w> <pc xml:id="A02262-050-b-1570" unit="sentence"/> <w lemma="their" pos="po" xml:id="A02262-050-b-1580">Their</w> <w lemma="hate" pos="n1" xml:id="A02262-050-b-1590">hate</w> <w lemma="to" pos="acp-p" xml:id="A02262-050-b-1600">to</w> <w lemma="all" pos="d" xml:id="A02262-050-b-1610">all</w> <w lemma="etc" pos="av" xml:id="A02262-050-b-1620" reg="etc.">&amp;c</w> <pc xml:id="A02262-050-b-1630">]</pc> <w lemma="the" pos="d" xml:id="A02262-050-b-1640">The</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-050-b-1650" rendition="#hi" reg="jews">Iews</w> <w lemma="with" pos="acp-p" xml:id="A02262-050-b-1660">with</w> <w lemma="the" pos="d" xml:id="A02262-050-b-1670">the</w> <w lemma="hate" pos="n1" xml:id="A02262-050-b-1680">hate</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-b-1690">of</w> <w lemma="a" pos="d" xml:id="A02262-050-b-1700">an</w> <w lemma="enemy" pos="n1" xml:id="A02262-050-b-1710">enemy</w> <w lemma="detest" pos="vvd" xml:id="A02262-050-b-1720">detested</w> <w lemma="all" pos="d" xml:id="A02262-050-b-1730">all</w> <w lemma="other" pos="d" xml:id="A02262-050-b-1740">other</w> <w lemma="nation" pos="n2" xml:id="A02262-050-b-1750">Nations</w> <pc xml:id="A02262-050-b-1760">:</pc> <w lemma="will" pos="vmd" xml:id="A02262-050-b-1770">would</w> <w lemma="neither" pos="av-x_d" xml:id="A02262-050-b-1780">neither</w> <w lemma="eat" pos="vvi" xml:id="A02262-050-b-1790">eat</w> <w lemma="with" pos="acp-p" xml:id="A02262-050-b-1800">with</w> <w lemma="they" pos="pno" xml:id="A02262-050-b-1810">them</w> <pc xml:id="A02262-050-b-1820">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-050-b-1830">nor</w> <w lemma="lodge" pos="vvi" xml:id="A02262-050-b-1840">lodge</w> <w lemma="in" pos="acp-p" xml:id="A02262-050-b-1850">in</w> <w lemma="their" pos="po" xml:id="A02262-050-b-1860">their</w> <w lemma="house" pos="n2" xml:id="A02262-050-b-1870">houses</w> <pc xml:id="A02262-050-b-1880">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-050-b-1890">but</w> <w lemma="avoid" pos="vvn" xml:id="A02262-050-b-1900">avoided</w> <w lemma="the" pos="d" xml:id="A02262-050-b-1910">the</w> <w lemma="stranger" pos="n1" xml:id="A02262-050-b-1920">stranger</w> <w lemma="as" pos="acp-p" xml:id="A02262-050-b-1930">as</w> <w lemma="a" pos="d" xml:id="A02262-050-b-1940">a</w> <w lemma="pollution" pos="n1" xml:id="A02262-050-b-1950">pollution</w> <pc xml:id="A02262-050-b-1960" unit="sentence">.</pc> <w lemma="proud" pos="j" xml:id="A02262-050-b-1970">Proud</w> <w lemma="in" pos="acp-p" xml:id="A02262-050-b-1980">in</w> <w lemma="their" pos="po" xml:id="A02262-050-b-1990">their</w> <w lemma="great" pos="j-s" xml:id="A02262-050-b-2000">greatest</w> <w lemma="poverty" pos="n1" xml:id="A02262-050-b-2010">poverty</w> <pc xml:id="A02262-050-b-2020">:</pc> <w lemma="call" pos="vvg" xml:id="A02262-050-b-2030">calling</w> <w lemma="themselves" pos="px" xml:id="A02262-050-b-2040">themselves</w> <w lemma="the" pos="d" xml:id="A02262-050-b-2050">the</w> <w lemma="elect" pos="j" xml:id="A02262-050-b-2060">elect</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-b-2070">of</w> <w lemma="God" pos="n1-nn" xml:id="A02262-050-b-2080">God</w> <pc xml:id="A02262-050-b-2090">:</pc> <w lemma="boast" pos="vvg" xml:id="A02262-050-b-2100">boasting</w> <w lemma="of" pos="acp-p" xml:id="A02262-050-b-2110">of</w> <w lemma="their" pos="po" xml:id="A02262-050-b-2120">their</w> <w lemma="country" pos="n1" xml:id="A02262-050-b-2130" reg="Country">Countrey</w> <pc xml:id="A02262-050-b-2140">,</pc> <w lemma="their" pos="po" xml:id="A02262-050-b-2150">their</w> <w lemma="religion" pos="n1" xml:id="A02262-050-b-2160">Religion</w> <pc xml:id="A02262-050-b-2170">,</pc> <pb facs="51" n="94" xml:id="A02262-051-a"/> <w lemma="and" pos="cc" xml:id="A02262-051-a-0010">and</w> <w lemma="ancient" pos="j" xml:id="A02262-051-a-0020">ancient</w> <w lemma="family" pos="n2" xml:id="A02262-051-a-0030">Families</w> <pc xml:id="A02262-051-a-0040">:</pc> <w lemma="in" pos="acp-p" xml:id="A02262-051-a-0050">in</w> <w lemma="their" pos="po" xml:id="A02262-051-a-0060">their</w> <w lemma="conversation" pos="n1" xml:id="A02262-051-a-0070">conversation</w> <w lemma="austere" pos="j" xml:id="A02262-051-a-0080">austere</w> <w lemma="and" pos="cc" xml:id="A02262-051-a-0090">and</w> <w lemma="respectless" pos="j" xml:id="A02262-051-a-0100" reg="respectless">respectlesse</w> <pc xml:id="A02262-051-a-0110" unit="sentence">.</pc> <w lemma="so" pos="av" xml:id="A02262-051-a-0120">So</w> <w lemma="full" pos="j" xml:id="A02262-051-a-0130">full</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-0140">of</w> <w lemma="jealous" pos="j" xml:id="A02262-051-a-0150">jealous</w> <w lemma="envy" pos="n1" xml:id="A02262-051-a-0160">envy</w> <pc xml:id="A02262-051-a-0170">,</pc> <w lemma="that" pos="cs" xml:id="A02262-051-a-0180">that</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-a-0190">by</w> <w lemma="a" pos="d" xml:id="A02262-051-a-0200">a</w> <w lemma="decree" pos="n1" xml:id="A02262-051-a-0210">Decree</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-a-0220">in</w> <w lemma="the" pos="d" xml:id="A02262-051-a-0230">the</w> <w lemma="reign" pos="n1" xml:id="A02262-051-a-0240" reg="reign">reigne</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-0250">of</w> <w lemma="Hircanus" pos="n1-nn" xml:id="A02262-051-a-0260" rendition="#hi">Hircanus</w> <w lemma="and" pos="cc" xml:id="A02262-051-a-0270">and</w> <w lemma="Aristobulus" pos="n1-nn" xml:id="A02262-051-a-0280" rendition="#hi">Aristobulus</w> <w lemma="such" pos="d" xml:id="A02262-051-a-0290">such</w> <w lemma="suffer" pos="vvd" xml:id="A02262-051-a-0300">suffered</w> <w lemma="the" pos="d" xml:id="A02262-051-a-0310">the</w> <w lemma="dreadful" pos="j" xml:id="A02262-051-a-0320" reg="dreadful">dreadfull</w> <w lemma="censure" pos="n1" xml:id="A02262-051-a-0330">censure</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-0340">of</w> <w lemma="a" pos="d" xml:id="A02262-051-a-0350">a</w> <w lemma="curse" pos="n1" xml:id="A02262-051-a-0360">Curse</w> <pc xml:id="A02262-051-a-0370">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-051-a-0380">who</w> <w lemma="instruct" pos="vvd" xml:id="A02262-051-a-0390">instructed</w> <w lemma="their" pos="po" xml:id="A02262-051-a-0400">their</w> <w lemma="son" pos="n2" xml:id="A02262-051-a-0410">sons</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-a-0420">in</w> <w lemma="the" pos="d" xml:id="A02262-051-a-0430">the</w> <w lemma="grecian" pos="j-nn" xml:id="A02262-051-a-0440">Grecian</w> <w lemma="discipline" pos="n2" xml:id="A02262-051-a-0450">Disciplines</w> <pc xml:id="A02262-051-a-0460">:</pc> <w lemma="and" pos="cc" xml:id="A02262-051-a-0470">and</w> <w lemma="much" pos="d" xml:id="A02262-051-a-0480">much</w> <w lemma="regret" pos="vvn" xml:id="A02262-051-a-0490" reg="regretted">regrated</w> <w lemma="that" pos="cs" xml:id="A02262-051-a-0500">that</w> <w lemma="the" pos="d" xml:id="A02262-051-a-0510">the</w> <w lemma="law" pos="n2" xml:id="A02262-051-a-0520">laws</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-0530">of</w> <w lemma="Moses" pos="n1-nn" xml:id="A02262-051-a-0540" rendition="#hi">Moses</w> <w lemma="be" pos="vvd" xml:id="A02262-051-a-0550">was</w> <w lemma="translate" pos="vvn" xml:id="A02262-051-a-0560">translated</w> <w lemma="into" pos="acp-p" xml:id="A02262-051-a-0570">into</w> <w lemma="a" pos="d" xml:id="A02262-051-a-0580">a</w> <w lemma="profane" pos="j" xml:id="A02262-051-a-0590">profane</w> <w lemma="language" pos="n1" xml:id="A02262-051-a-0600">language</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-a-0610">by</w> <w lemma="the" pos="d" xml:id="A02262-051-a-0620">the</w> <w lemma="command" pos="n1" xml:id="A02262-051-a-0630">command</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-0640">of</w> <w lemma="Philadelphus" pos="n1-nn" xml:id="A02262-051-a-0650" rendition="#hi">Philadelphus</w> <pc xml:id="A02262-051-a-0660" rendition="#hi">;</pc> <w lemma="express" pos="vvg" xml:id="A02262-051-a-0670">expressing</w> <w lemma="their" pos="po" xml:id="A02262-051-a-0680">their</w> <w lemma="grief" pos="n1" xml:id="A02262-051-a-0690">grief</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-a-0700">by</w> <w lemma="a" pos="d" xml:id="A02262-051-a-0710">an</w> <w lemma="annual" pos="j" xml:id="A02262-051-a-0720" reg="annual">annuall</w> <w lemma="fast" pos="av_j" xml:id="A02262-051-a-0730">Fast</w> <pc xml:id="A02262-051-a-0740">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-051-a-0750">which</w> <w lemma="they" pos="pns" xml:id="A02262-051-a-0760">they</w> <w lemma="keep" pos="vvd" xml:id="A02262-051-a-0770">kept</w> <w lemma="on" pos="acp-p" xml:id="A02262-051-a-0780">on</w> <w lemma="the" pos="d" xml:id="A02262-051-a-0790">the</w> <w lemma="eight" pos="ord" xml:id="A02262-051-a-0800">Eighth</w> <w lemma="day" pos="n1" xml:id="A02262-051-a-0810">day</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-0820">of</w> <w lemma="the" pos="d" xml:id="A02262-051-a-0830">the</w> <w lemma="month" pos="n1" xml:id="A02262-051-a-0840" reg="month">moneth</w> <w lemma="Teveth" pos="n1-nn" xml:id="A02262-051-a-0850" rendition="#hi">Teveth</w> <pc xml:id="A02262-051-a-0860" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119370"> <w lemma="Vers." pos="n-ab" xml:id="A02262-051-a-0870">Vers.</w> <pc xml:id="A02262-051-a-0880" unit="sentence"/> <w lemma="159." pos="crd" xml:id="A02262-051-a-0890">159.</w> <pc xml:id="A02262-051-a-0900" unit="sentence"/> <w lemma="abjure" pos="vvb" xml:id="A02262-051-a-0910">Abjure</w> <w lemma="for" pos="acp-p" xml:id="A02262-051-a-0920">for</w> <w lemma="one" pos="crd" xml:id="A02262-051-a-0930">one</w> <pc xml:id="A02262-051-a-0940">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-051-a-0950" reg="etc.">&amp;c.</w> <pc xml:id="A02262-051-a-0960" unit="sentence">]</pc> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-051-a-0970" rendition="#hi" reg="Pilate">Pilat</w> <w lemma="accuse" pos="vvz" xml:id="A02262-051-a-0980">accuseth</w> <w lemma="they" pos="pno" xml:id="A02262-051-a-0990">them</w> <w lemma="here" pos="av" xml:id="A02262-051-a-1000">here</w> <w lemma="for" pos="acp-p" xml:id="A02262-051-a-1010">for</w> <w lemma="their" pos="po" xml:id="A02262-051-a-1020">their</w> <w lemma="piety" pos="n1" xml:id="A02262-051-a-1030">piety</w> <pc xml:id="A02262-051-a-1040">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-051-a-1050">who</w> <w lemma="after" pos="acp-p" xml:id="A02262-051-a-1060">after</w> <w lemma="the" pos="d" xml:id="A02262-051-a-1070">the</w> <w lemma="captivity" pos="n1" xml:id="A02262-051-a-1080">Captivity</w> <pc xml:id="A02262-051-a-1090">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-051-a-1100">as</w> <w lemma="much" pos="d" xml:id="A02262-051-a-1110">much</w> <w lemma="detest" pos="j_vn" xml:id="A02262-051-a-1120">detested</w> <w lemma="idolatry" pos="n1" xml:id="A02262-051-a-1130">Idolatry</w> <w lemma="as" pos="acp-cs" xml:id="A02262-051-a-1140">as</w> <w lemma="they" pos="pns" xml:id="A02262-051-a-1150">they</w> <w lemma="affect" pos="vvd" xml:id="A02262-051-a-1160">affected</w> <w lemma="it" pos="pn" xml:id="A02262-051-a-1170">it</w> <w lemma="before" pos="acp-av" xml:id="A02262-051-a-1180">before</w> <pc xml:id="A02262-051-a-1190">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-051-a-1200">who</w> <w lemma="can" pos="vmd" xml:id="A02262-051-a-1210">could</w> <w lemma="not" pos="xx" xml:id="A02262-051-a-1220">not</w> <w lemma="be" pos="vvi" xml:id="A02262-051-a-1230">be</w> <w lemma="compel" pos="vvn" xml:id="A02262-051-a-1240">compelled</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-a-1250">by</w> <w lemma="their" pos="po" xml:id="A02262-051-a-1260">their</w> <w lemma="conqueror" pos="n2" xml:id="A02262-051-a-1270" reg="Conquerors">Conquerours</w> <w lemma="to" pos="acp-cs" xml:id="A02262-051-a-1280">to</w> <w lemma="worship" pos="vvi" xml:id="A02262-051-a-1290">worship</w> <w lemma="the" pos="d" xml:id="A02262-051-a-1300">the</w> <w lemma="image" pos="n2" xml:id="A02262-051-a-1310">Images</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-1320">of</w> <w lemma="Tiberius" pos="n1-nn" xml:id="A02262-051-a-1330" rendition="#hi">Tiberius</w> <w lemma="Caesar" pos="n1-nn" xml:id="A02262-051-a-1340" rendition="#hi">Caesar</w> <pc xml:id="A02262-051-a-1350" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-051-a-1360">which</w> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-051-a-1370" rendition="#hi" reg="Pilate">Pilat</w> <w lemma="bring" pos="vvd" xml:id="A02262-051-a-1380">brought</w> <w lemma="into" pos="acp-p" xml:id="A02262-051-a-1390">into</w> <w lemma="the" pos="d" xml:id="A02262-051-a-1400">the</w> <w lemma="city" pos="n1" xml:id="A02262-051-a-1410" reg="City">Citie</w> <pc xml:id="A02262-051-a-1420">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-051-a-1430">but</w> <w lemma="be" pos="vvd" xml:id="A02262-051-a-1440">was</w> <w lemma="force" pos="vvn" xml:id="A02262-051-a-1450">forced</w> <w lemma="to" pos="acp-cs" xml:id="A02262-051-a-1460">to</w> <w lemma="carry" pos="vvi" xml:id="A02262-051-a-1470">carry</w> <w lemma="they" pos="pno" xml:id="A02262-051-a-1480">them</w> <w lemma="away" pos="av" xml:id="A02262-051-a-1490">away</w> <w lemma="upon" pos="acp-p" xml:id="A02262-051-a-1500">upon</w> <w lemma="their" pos="po" xml:id="A02262-051-a-1510">their</w> <w lemma="refusal" pos="n1" xml:id="A02262-051-a-1520" reg="refusal">refusall</w> <pc xml:id="A02262-051-a-1530" unit="sentence">.</pc> <w lemma="Caius" pos="n1-nn" xml:id="A02262-051-a-1540" rendition="#hi">Caius</w> <w lemma="not" pos="xx" xml:id="A02262-051-a-1550">not</w> <w lemma="long" pos="av_j" xml:id="A02262-051-a-1560">long</w> <w lemma="after" pos="acp-av" xml:id="A02262-051-a-1570">after</w> <w lemma="command" pos="vvd" xml:id="A02262-051-a-1580">commanded</w> <w lemma="that" pos="d" xml:id="A02262-051-a-1590">that</w> <w lemma="the" pos="d" xml:id="A02262-051-a-1600">the</w> <w lemma="statue" pos="n2" xml:id="A02262-051-a-1610">Statues</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-1620">of</w> <w lemma="the" pos="d" xml:id="A02262-051-a-1630">the</w> <w lemma="god" pos="n2" xml:id="A02262-051-a-1640">Gods</w> <w lemma="shall" pos="vmd" xml:id="A02262-051-a-1650">should</w> <w lemma="be" pos="vvi" xml:id="A02262-051-a-1660">be</w> <w lemma="erect" pos="vvn" xml:id="A02262-051-a-1670">erected</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-a-1680">in</w> <w lemma="their" pos="po" xml:id="A02262-051-a-1690">their</w> <w lemma="temple" pos="n1" xml:id="A02262-051-a-1700">Temple</w> <pc xml:id="A02262-051-a-1710">;</pc> <w lemma="menace" pos="vvg" xml:id="A02262-051-a-1720">menacing</w> <pc xml:id="A02262-051-a-1730">,</pc> <w lemma="if" pos="cs" xml:id="A02262-051-a-1740">if</w> <w lemma="they" pos="pns" xml:id="A02262-051-a-1750">they</w> <w lemma="shall" pos="vmd" xml:id="A02262-051-a-1760">should</w> <w lemma="refuse" pos="vvi" xml:id="A02262-051-a-1770">refuse</w> <w lemma="it" pos="pn" xml:id="A02262-051-a-1780">it</w> <pc xml:id="A02262-051-a-1790">,</pc> <w lemma="their" pos="po" xml:id="A02262-051-a-1800">their</w> <w lemma="utter" pos="j" xml:id="A02262-051-a-1810">utter</w> <w lemma="subversion" pos="n1" xml:id="A02262-051-a-1820">subversion</w> <pc xml:id="A02262-051-a-1830" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-051-a-1840">But</w> <w lemma="his" pos="po" xml:id="A02262-051-a-1850">his</w> <w lemma="death" pos="n1" xml:id="A02262-051-a-1860">death</w> <w lemma="prevent" pos="vvd" xml:id="A02262-051-a-1870">prevented</w> <w lemma="their" pos="po" xml:id="A02262-051-a-1880">their</w> <w lemma="ruin" pos="n1" xml:id="A02262-051-a-1890" reg="ruin">ruine</w> <pc xml:id="A02262-051-a-1900">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-051-a-1910">who</w> <w lemma="before" pos="acp-av" xml:id="A02262-051-a-1920">before</w> <w lemma="have" pos="vvd" xml:id="A02262-051-a-1930">had</w> <w lemma="make" pos="vvn" xml:id="A02262-051-a-1940">made</w> <w lemma="their" pos="po" xml:id="A02262-051-a-1950">their</w> <w lemma="protestation" pos="n1" xml:id="A02262-051-a-1960">protestation</w> <pc xml:id="A02262-051-a-1970">,</pc> <w lemma="that" pos="cs" xml:id="A02262-051-a-1980">that</w> <w lemma="they" pos="pns" xml:id="A02262-051-a-1990">they</w> <w lemma="will" pos="vmd" xml:id="A02262-051-a-2000">would</w> <w lemma="rather" pos="av-c" xml:id="A02262-051-a-2010">rather</w> <w lemma="suffer" pos="vvi" xml:id="A02262-051-a-2020">suffer</w> <w lemma="the" pos="d" xml:id="A02262-051-a-2030">the</w> <w lemma="general" pos="j" xml:id="A02262-051-a-2040" reg="general">generall</w> <w lemma="destruction" pos="n1" xml:id="A02262-051-a-2050">destruction</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-2060">of</w> <w lemma="themselves" pos="px" xml:id="A02262-051-a-2070">themselves</w> <pc xml:id="A02262-051-a-2080">,</pc> <w lemma="and" pos="cc" xml:id="A02262-051-a-2090">and</w> <w lemma="their" pos="po" xml:id="A02262-051-a-2100">their</w> <w lemma="city" pos="n1" xml:id="A02262-051-a-2110">City</w> <pc xml:id="A02262-051-a-2120">,</pc> <w lemma="then" pos="av" xml:id="A02262-051-a-2130">then</w> <w lemma="suffer" pos="vvb" xml:id="A02262-051-a-2140">suffer</w> <w lemma="such" pos="d" xml:id="A02262-051-a-2150">such</w> <w lemma="a" pos="d" xml:id="A02262-051-a-2160">an</w> <w lemma="abomination" pos="n1" xml:id="A02262-051-a-2170">abomination</w> <pc xml:id="A02262-051-a-2180">,</pc> <w lemma="so" pos="av" xml:id="A02262-051-a-2190">so</w> <w lemma="repugnant" pos="j" xml:id="A02262-051-a-2200">repugnant</w> <w lemma="to" pos="acp-p" xml:id="A02262-051-a-2210">to</w> <w lemma="their" pos="po" xml:id="A02262-051-a-2220">their</w> <w lemma="law" pos="n1" xml:id="A02262-051-a-2230">Law</w> <w lemma="and" pos="cc" xml:id="A02262-051-a-2240">and</w> <w lemma="religion" pos="n1" xml:id="A02262-051-a-2250">Religion</w> <pc xml:id="A02262-051-a-2260">.</pc> </p> <p xml:id="A02262-e119380"> <w lemma="Vers." pos="n-ab" xml:id="A02262-051-a-2270">Vers.</w> <pc xml:id="A02262-051-a-2280" unit="sentence"/> <w lemma="168." pos="crd" xml:id="A02262-051-a-2290">168.</w> <pc xml:id="A02262-051-a-2300" unit="sentence"/> <w lemma="with" pos="acp-p" xml:id="A02262-051-a-2310">With</w> <w lemma="how" pos="crq-cs" xml:id="A02262-051-a-2320">how</w> <w lemma="much" pos="d" xml:id="A02262-051-a-2330">much</w> <w lemma="grief" pos="n1" xml:id="A02262-051-a-2340">grief</w> <w lemma="our" pos="po" xml:id="A02262-051-a-2350">our</w> <w lemma="sword" pos="n2" xml:id="A02262-051-a-2360">swords</w> <w lemma="etc" pos="n-ab" xml:id="A02262-051-a-2370" reg="etc.">&amp;c.</w> <pc xml:id="A02262-051-a-2380" unit="sentence">]</pc> <w lemma="josephus" pos="n1-nn" xml:id="A02262-051-a-2390" rendition="#hi" reg="josephus">Iosephus</w> <w lemma="mention" pos="n2" xml:id="A02262-051-a-2400">mentions</w> <w lemma="one" pos="crd" xml:id="A02262-051-a-2410">one</w> <w lemma="slaughter" pos="n1" xml:id="A02262-051-a-2420">slaughter</w> <w lemma="only" pos="av_j" xml:id="A02262-051-a-2430" reg="only">onely</w> <pc xml:id="A02262-051-a-2440">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-051-a-2450">which</w> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-051-a-2460" rendition="#hi" reg="Pilate">Pilat</w> <pc xml:id="A02262-051-a-2470" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-051-a-2480">as</w> <w lemma="then" pos="av" xml:id="A02262-051-a-2490">then</w> <pc xml:id="A02262-051-a-2500">,</pc> <w lemma="have" pos="vvd" xml:id="A02262-051-a-2510">had</w> <w lemma="make" pos="vvn" xml:id="A02262-051-a-2520">made</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-2530">of</w> <w lemma="the" pos="d" xml:id="A02262-051-a-2540">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-051-a-2550" rendition="#hi" reg="jews">Iews</w> <pc xml:id="A02262-051-a-2560" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-051-a-2570">and</w> <w lemma="that" pos="cs" xml:id="A02262-051-a-2580">that</w> <w lemma="about" pos="acp-p" xml:id="A02262-051-a-2590">about</w> <w lemma="the" pos="d" xml:id="A02262-051-a-2600">the</w> <w lemma="draw" pos="n1_vg" xml:id="A02262-051-a-2610">drawing</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-a-2620">of</w> <w lemma="water" pos="n1" xml:id="A02262-051-a-2630">water</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-a-2640">by</w> <w lemma="conduit" pos="n2" xml:id="A02262-051-a-2650">conduits</w> <w lemma="into" pos="acp-p" xml:id="A02262-051-a-2660">into</w> <w lemma="the" pos="d" xml:id="A02262-051-a-2670">the</w> <w lemma="sacred" pos="j" xml:id="A02262-051-a-2680">sacred</w> <w lemma="treasury" pos="n1" xml:id="A02262-051-a-2690">Treasury</w> <pc xml:id="A02262-051-a-2700">;</pc> <pb facs="51" n="95" xml:id="A02262-051-b"/> <w lemma="which" pos="crq-r" xml:id="A02262-051-b-0010">which</w> <w lemma="diverse" pos="j" xml:id="A02262-051-b-0020">divers</w> <w lemma="thousand" pos="crd" xml:id="A02262-051-b-0030">thousands</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-0040">of</w> <w lemma="the" pos="d" xml:id="A02262-051-b-0050">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-051-b-0060" rendition="#hi" reg="Jews">Iewes</w> <w lemma="tumultuary" pos="av_j" xml:id="A02262-051-b-0070">tumultuarily</w> <w lemma="resist" pos="vvn" xml:id="A02262-051-b-0080">resisted</w> <pc xml:id="A02262-051-b-0090" unit="sentence">.</pc> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-051-b-0100" rendition="#hi" reg="Pilate">Pilat</w> <w lemma="environ" pos="vvd" xml:id="A02262-051-b-0110" reg="environed">invironed</w> <w lemma="they" pos="pno" xml:id="A02262-051-b-0120">them</w> <w lemma="with" pos="acp-p" xml:id="A02262-051-b-0130">with</w> <w lemma="his" pos="po" xml:id="A02262-051-b-0140">his</w> <w lemma="soldier" pos="n2" xml:id="A02262-051-b-0150" reg="Soldiers">Souldiers</w> <pc xml:id="A02262-051-b-0160">,</pc> <w lemma="disguise" pos="vvn" xml:id="A02262-051-b-0170">disguised</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-b-0180">in</w> <w lemma="popular" pos="j" xml:id="A02262-051-b-0190">popular</w> <w lemma="garment" pos="n2" xml:id="A02262-051-b-0200">garments</w> <pc xml:id="A02262-051-b-0210">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-051-b-0220">who</w> <w lemma="private" pos="av_j" xml:id="A02262-051-b-0230">privately</w> <w lemma="arm" pos="vvn" xml:id="A02262-051-b-0240">armed</w> <pc xml:id="A02262-051-b-0250">,</pc> <w lemma="fall" pos="vvd" xml:id="A02262-051-b-0260">fell</w> <w lemma="upon" pos="acp-p" xml:id="A02262-051-b-0270">upon</w> <w lemma="the" pos="d" xml:id="A02262-051-b-0280">the</w> <w lemma="naked" pos="j" xml:id="A02262-051-b-0290">naked</w> <w lemma="people" pos="n1" xml:id="A02262-051-b-0300">People</w> <pc xml:id="A02262-051-b-0310">,</pc> <w lemma="and" pos="cc" xml:id="A02262-051-b-0320">and</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-b-0330">by</w> <w lemma="the" pos="d" xml:id="A02262-051-b-0340">the</w> <w lemma="slaughter" pos="n1" xml:id="A02262-051-b-0350">slaughter</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-0360">of</w> <w lemma="a" pos="d" xml:id="A02262-051-b-0370">a</w> <w lemma="number" pos="n1" xml:id="A02262-051-b-0380">number</w> <w lemma="appease" pos="vvd" xml:id="A02262-051-b-0390">appeased</w> <w lemma="the" pos="d" xml:id="A02262-051-b-0400">the</w> <w lemma="mutiny" pos="n1" xml:id="A02262-051-b-0410">mutiny</w> <pc xml:id="A02262-051-b-0420">.</pc> </p> <p xml:id="A02262-e119390"> <w lemma="Vers." pos="n-ab" xml:id="A02262-051-b-0430">Vers.</w> <pc xml:id="A02262-051-b-0440" unit="sentence"/> <w lemma="234." pos="crd" xml:id="A02262-051-b-0450">234.</w> <pc xml:id="A02262-051-b-0460" unit="sentence"/> <w lemma="rod" pos="n2" xml:id="A02262-051-b-0470">Rods</w> <w lemma="and" pos="cc" xml:id="A02262-051-b-0480">and</w> <w lemma="axe" pos="n2" xml:id="A02262-051-b-0490">Axes</w> <pc xml:id="A02262-051-b-0500">]</pc> <w lemma="bear" pos="vvn" xml:id="A02262-051-b-0510" reg="Born">Borne</w> <w lemma="before" pos="acp-p" xml:id="A02262-051-b-0520">before</w> <w lemma="the" pos="d" xml:id="A02262-051-b-0530">the</w> <w lemma="roman" pos="j-nn" xml:id="A02262-051-b-0540" rendition="#hi" reg="Roman">Romane</w> <w lemma="consul" pos="n2" xml:id="A02262-051-b-0550">Consuls</w> <pc xml:id="A02262-051-b-0560">,</pc> <w lemma="praetor" pos="n2" xml:id="A02262-051-b-0570" reg="Praetors">Pretors</w> <pc xml:id="A02262-051-b-0580">,</pc> <w lemma="and" pos="cc" xml:id="A02262-051-b-0590">and</w> <w lemma="governor" pos="n2" xml:id="A02262-051-b-0600" reg="Governors">Governours</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-0610">of</w> <w lemma="province" pos="n2" xml:id="A02262-051-b-0620">Provinces</w> <pc xml:id="A02262-051-b-0630">:</pc> <w lemma="bind" pos="vvd" xml:id="A02262-051-b-0640">bound</w> <w lemma="together" pos="av" xml:id="A02262-051-b-0650">together</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-b-0660">in</w> <w lemma="bundle" pos="n2" xml:id="A02262-051-b-0670">bundles</w> <pc xml:id="A02262-051-b-0680">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-051-b-0690">to</w> <w lemma="inform" pos="vvi" xml:id="A02262-051-b-0700" reg="inform">informe</w> <w lemma="the" pos="d" xml:id="A02262-051-b-0710">the</w> <w lemma="magistrate" pos="n1" xml:id="A02262-051-b-0720">Magistrate</w> <w lemma="that" pos="cs" xml:id="A02262-051-b-0730">that</w> <w lemma="he" pos="pns" xml:id="A02262-051-b-0740">he</w> <w lemma="shall" pos="vmd" xml:id="A02262-051-b-0750">should</w> <w lemma="not" pos="xx" xml:id="A02262-051-b-0760">not</w> <w lemma="be" pos="vvi" xml:id="A02262-051-b-0770">be</w> <w lemma="too" pos="av" xml:id="A02262-051-b-0780">too</w> <w lemma="swift" pos="j" xml:id="A02262-051-b-0790">swift</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-b-0800">in</w> <w lemma="execution" pos="n1" xml:id="A02262-051-b-0810">execution</w> <pc xml:id="A02262-051-b-0820">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-051-b-0830">nor</w> <w lemma="unlimited" pos="j" xml:id="A02262-051-b-0840">unlimited</w> <pc xml:id="A02262-051-b-0850">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-051-b-0860">but</w> <w lemma="that" pos="cs" xml:id="A02262-051-b-0870">that</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-b-0880">in</w> <w lemma="the" pos="d" xml:id="A02262-051-b-0890">the</w> <w lemma="unbind" pos="n1_vg" xml:id="A02262-051-b-0900" reg="unbinding">unbinding</w> <w lemma="thereof" pos="av" xml:id="A02262-051-b-0910">thereof</w> <w lemma="he" pos="pns" xml:id="A02262-051-b-0920">he</w> <w lemma="may" pos="vmd" xml:id="A02262-051-b-0930">might</w> <w lemma="have" pos="vvi" xml:id="A02262-051-b-0940">have</w> <w lemma="time" pos="n1" xml:id="A02262-051-b-0950">time</w> <w lemma="to" pos="acp-cs" xml:id="A02262-051-b-0960">to</w> <w lemma="deliberate" pos="vvi" xml:id="A02262-051-b-0970">deliberate</w> <pc xml:id="A02262-051-b-0980">,</pc> <w lemma="and" pos="cc" xml:id="A02262-051-b-0990">and</w> <w lemma="perhaps" pos="av" xml:id="A02262-051-b-1000">perhaps</w> <w lemma="to" pos="acp-cs" xml:id="A02262-051-b-1010">to</w> <w lemma="alter" pos="vvi" xml:id="A02262-051-b-1020">alter</w> <w lemma="his" pos="po" xml:id="A02262-051-b-1030">his</w> <w lemma="sentence" pos="n1" xml:id="A02262-051-b-1040">sentence</w> <pc xml:id="A02262-051-b-1050">:</pc> <w lemma="that" pos="cs" xml:id="A02262-051-b-1060">that</w> <w lemma="some" pos="d" xml:id="A02262-051-b-1070">some</w> <w lemma="be" pos="vvb" xml:id="A02262-051-b-1080">are</w> <w lemma="to" pos="acp-cs" xml:id="A02262-051-b-1090">to</w> <w lemma="be" pos="vvi" xml:id="A02262-051-b-1100">be</w> <w lemma="correct" pos="vvn" xml:id="A02262-051-b-1110">corrected</w> <w lemma="with" pos="acp-p" xml:id="A02262-051-b-1120">with</w> <w lemma="rod" pos="n2" xml:id="A02262-051-b-1130">Rods</w> <pc xml:id="A02262-051-b-1140">,</pc> <w lemma="and" pos="cc" xml:id="A02262-051-b-1150">and</w> <w lemma="other" pos="pi2_d" xml:id="A02262-051-b-1160">others</w> <w lemma="cut" pos="vvn" xml:id="A02262-051-b-1170">cut</w> <w lemma="off" pos="acp-av" xml:id="A02262-051-b-1180">off</w> <w lemma="with" pos="acp-p" xml:id="A02262-051-b-1190">with</w> <w lemma="axe" pos="n2" xml:id="A02262-051-b-1200">Axes</w> <pc xml:id="A02262-051-b-1210">,</pc> <w lemma="accord" pos="vvg" xml:id="A02262-051-b-1220">according</w> <w lemma="to" pos="acp-p" xml:id="A02262-051-b-1230">to</w> <w lemma="the" pos="d" xml:id="A02262-051-b-1240">the</w> <w lemma="quality" pos="n1" xml:id="A02262-051-b-1250">quality</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-1260">of</w> <w lemma="their" pos="po" xml:id="A02262-051-b-1270">their</w> <w lemma="offence" pos="n2" xml:id="A02262-051-b-1280">offences</w> <pc xml:id="A02262-051-b-1290">.</pc> </p> <p xml:id="A02262-e119400"> <w lemma="Vers." pos="n-ab" xml:id="A02262-051-b-1300">Vers.</w> <pc xml:id="A02262-051-b-1310" unit="sentence"/> <w lemma="254." pos="crd" xml:id="A02262-051-b-1320">254.</w> <pc xml:id="A02262-051-b-1330" unit="sentence"/> <w lemma="since" pos="acp-p" xml:id="A02262-051-b-1340">Since</w> <w lemma="one" pos="pi" xml:id="A02262-051-b-1350">one</w> <w lemma="must" pos="vmb" xml:id="A02262-051-b-1360">must</w> <w lemma="die" pos="vvi" xml:id="A02262-051-b-1370">die</w> <pc xml:id="A02262-051-b-1380">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-051-b-1390" reg="etc.">&amp;c.</w> <pc xml:id="A02262-051-b-1400" unit="sentence">]</pc> <w lemma="Caiaphas" pos="n1-nn" xml:id="A02262-051-b-1410" rendition="#hi">Caiaphas</w> <w lemma="prophesy" pos="vvd" xml:id="A02262-051-b-1420">prophesied</w> <pc xml:id="A02262-051-b-1430">;</pc> <w lemma="be" pos="vvg" xml:id="A02262-051-b-1440">being</w> <w lemma="then" pos="av" xml:id="A02262-051-b-1450">then</w> <w lemma="the" pos="d" xml:id="A02262-051-b-1460">the</w> <w lemma="high" pos="j" xml:id="A02262-051-b-1470">High</w> <w lemma="priest" pos="n1" xml:id="A02262-051-b-1480">Priest</w> <pc xml:id="A02262-051-b-1490">,</pc> <w lemma="though" pos="cs" xml:id="A02262-051-b-1500">though</w> <w lemma="not" pos="xx" xml:id="A02262-051-b-1510">not</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-1520">of</w> <w lemma="the" pos="d" xml:id="A02262-051-b-1530">the</w> <w lemma="house" pos="n1" xml:id="A02262-051-b-1540">House</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-1550">of</w> <w lemma="Aaron" pos="n1-nn" xml:id="A02262-051-b-1560" rendition="#hi">Aaron</w> <pc xml:id="A02262-051-b-1570" unit="sentence" rendition="#hi">.</pc> <w lemma="he" pos="pns" xml:id="A02262-051-b-1580">He</w> <w lemma="be" pos="vvd" xml:id="A02262-051-b-1590">was</w> <w lemma="throw" pos="vvn" xml:id="A02262-051-b-1600">thrown</w> <w lemma="out" pos="av" xml:id="A02262-051-b-1610">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-1620">of</w> <w lemma="his" pos="po" xml:id="A02262-051-b-1630">his</w> <w lemma="office" pos="n1" xml:id="A02262-051-b-1640">Office</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-b-1650">by</w> <w lemma="Lucius" pos="n1-nn" xml:id="A02262-051-b-1660" rendition="#hi">Lucius</w> <w lemma="Vitellius" pos="n1-nn" xml:id="A02262-051-b-1670" rendition="#hi">Vitellius</w> <pc xml:id="A02262-051-b-1680" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-051-b-1690">who</w> <w lemma="succeed" pos="vvd" xml:id="A02262-051-b-1700">succeeded</w> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-051-b-1710" rendition="#hi" reg="Pilate">Pilat</w> <pc xml:id="A02262-051-b-1720" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-051-b-1730">and</w> <w lemma="jonathan" pos="n1-nn" xml:id="A02262-051-b-1740" rendition="#hi" reg="jonathan">Ionathan</w> <w lemma="the" pos="d" xml:id="A02262-051-b-1750">the</w> <w lemma="son" pos="n1" xml:id="A02262-051-b-1760" reg="son">sonne</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-1770">of</w> <w lemma="Annas" pos="n1-nn" xml:id="A02262-051-b-1780" rendition="#hi">Annas</w> <w lemma="place" pos="vvn" xml:id="A02262-051-b-1790">placed</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-b-1800">in</w> <w lemma="his" pos="po" xml:id="A02262-051-b-1810">his</w> <w lemma="room" pos="n1" xml:id="A02262-051-b-1820">room</w> <pc xml:id="A02262-051-b-1830">:</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-051-b-1840">when</w> <w lemma="distract" pos="vvn" xml:id="A02262-051-b-1850">distracted</w> <w lemma="with" pos="acp-p" xml:id="A02262-051-b-1860">with</w> <w lemma="melancholy" pos="n1_j" xml:id="A02262-051-b-1870">melancholy</w> <w lemma="and" pos="cc" xml:id="A02262-051-b-1880">and</w> <w lemma="desperation" pos="n1" xml:id="A02262-051-b-1890">desperation</w> <pc xml:id="A02262-051-b-1900">,</pc> <w lemma="he" pos="pns" xml:id="A02262-051-b-1910">he</w> <w lemma="receive" pos="vvd" xml:id="A02262-051-b-1920">received</w> <w lemma="his" pos="po" xml:id="A02262-051-b-1930">his</w> <w lemma="death" pos="n1" xml:id="A02262-051-b-1940">death</w> <w lemma="from" pos="acp-p" xml:id="A02262-051-b-1950">from</w> <w lemma="his" pos="po" xml:id="A02262-051-b-1960">his</w> <w lemma="own" pos="d" xml:id="A02262-051-b-1970">own</w> <w lemma="hand" pos="n2" xml:id="A02262-051-b-1980">hands</w> <pc xml:id="A02262-051-b-1990">.</pc> </p> <p xml:id="A02262-e119410"> <w lemma="Vers." pos="n-ab" xml:id="A02262-051-b-2000">Vers.</w> <pc xml:id="A02262-051-b-2010" unit="sentence"/> <w lemma="242." pos="crd" xml:id="A02262-051-b-2020">242.</w> <pc xml:id="A02262-051-b-2030" unit="sentence"/> <w lemma="Stygian" pos="j-nn" xml:id="A02262-051-b-2040">Stygian</w> <pc xml:id="A02262-051-b-2050">]</pc> <w lemma="Styx" pos="n1-nn" xml:id="A02262-051-b-2060" rendition="#hi">Styx</w> <w lemma="be" pos="vvz" xml:id="A02262-051-b-2070">is</w> <w lemma="a" pos="d" xml:id="A02262-051-b-2080">a</w> <w lemma="fountain" pos="n1" xml:id="A02262-051-b-2090">Fountain</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-2100">of</w> <w lemma="Arcadia" pos="n1-nn" xml:id="A02262-051-b-2110" rendition="#hi">Arcadia</w> <pc xml:id="A02262-051-b-2120" rendition="#hi">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-051-b-2130">whose</w> <w lemma="water" pos="n2" xml:id="A02262-051-b-2140">waters</w> <w lemma="be" pos="vvb" xml:id="A02262-051-b-2150">are</w> <w lemma="so" pos="av" xml:id="A02262-051-b-2160">so</w> <w lemma="deadly" pos="j" xml:id="A02262-051-b-2170">deadly</w> <pc xml:id="A02262-051-b-2180">,</pc> <w lemma="that" pos="cs" xml:id="A02262-051-b-2190">that</w> <w lemma="they" pos="pns" xml:id="A02262-051-b-2200">they</w> <w lemma="present" pos="av_j" xml:id="A02262-051-b-2210">presently</w> <w lemma="kill" pos="vvi" xml:id="A02262-051-b-2220">kill</w> <w lemma="whatsoever" pos="crq-r" xml:id="A02262-051-b-2230">whatsoever</w> <w lemma="drink" pos="vvz" xml:id="A02262-051-b-2240">drinks</w> <w lemma="thereof" pos="av" xml:id="A02262-051-b-2250">thereof</w> <pc xml:id="A02262-051-b-2260">:</pc> <w lemma="so" pos="av" xml:id="A02262-051-b-2270">so</w> <w lemma="corrodiate" pos="j_vg" xml:id="A02262-051-b-2280">corrodiating</w> <w lemma="that" pos="cs" xml:id="A02262-051-b-2290">that</w> <w lemma="they" pos="pns" xml:id="A02262-051-b-2300">they</w> <w lemma="can" pos="vmb" xml:id="A02262-051-b-2310">can</w> <w lemma="only" pos="av_j" xml:id="A02262-051-b-2320" reg="only">onely</w> <w lemma="be" pos="vvi" xml:id="A02262-051-b-2330">be</w> <w lemma="contain" pos="vvn" xml:id="A02262-051-b-2340">contained</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-b-2350">in</w> <w lemma="the" pos="d" xml:id="A02262-051-b-2360">the</w> <w lemma="hoof" pos="n1" xml:id="A02262-051-b-2370">hoof</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-2380">of</w> <w lemma="a" pos="d" xml:id="A02262-051-b-2390">a</w> <w lemma="mule" pos="n1" xml:id="A02262-051-b-2400">mule</w> <pc xml:id="A02262-051-b-2410" unit="sentence">.</pc> <w lemma="This" pos="d" xml:id="A02262-051-b-2420">This</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-b-2430">in</w> <w lemma="regard" pos="n1" xml:id="A02262-051-b-2440">regard</w> <w lemma="of" pos="acp-p" xml:id="A02262-051-b-2450">of</w> <w lemma="the" pos="d" xml:id="A02262-051-b-2460">the</w> <w lemma="dire" pos="j" xml:id="A02262-051-b-2470">dire</w> <w lemma="effect" pos="n2" xml:id="A02262-051-b-2480">effects</w> <pc xml:id="A02262-051-b-2490">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-051-b-2500">was</w> <w lemma="feign" pos="vvn" xml:id="A02262-051-b-2510">feigned</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-b-2520">by</w> <w lemma="the" pos="d" xml:id="A02262-051-b-2530">the</w> <w lemma="poet" pos="n2" xml:id="A02262-051-b-2540">Poets</w> <w lemma="to" pos="acp-cs" xml:id="A02262-051-b-2550">to</w> <w lemma="be" pos="vvi" xml:id="A02262-051-b-2560">be</w> <w lemma="a" pos="d" xml:id="A02262-051-b-2570">a</w> <w lemma="river" pos="n1" xml:id="A02262-051-b-2580">river</w> <w lemma="in" pos="acp-p" xml:id="A02262-051-b-2590">in</w> <w lemma="hell" pos="n1" xml:id="A02262-051-b-2600">Hell</w> <pc xml:id="A02262-051-b-2610">.</pc> </p> <p xml:id="A02262-e119420"> <w lemma="Vers." pos="n-ab" xml:id="A02262-051-b-2620">Vers.</w> <pc xml:id="A02262-051-b-2630" unit="sentence"/> <w lemma="361." pos="crd" xml:id="A02262-051-b-2640">361.</w> <pc xml:id="A02262-051-b-2650" unit="sentence"/> <w lemma="Solyma" pos="n1-nn" xml:id="A02262-051-b-2660">Solyma</w> <pc xml:id="A02262-051-b-2670">]</pc> <w lemma="so" pos="av" xml:id="A02262-051-b-2680">So</w> <w lemma="call" pos="vvn" xml:id="A02262-051-b-2690">called</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-b-2700">by</w> <w lemma="the" pos="d" xml:id="A02262-051-b-2710">the</w> <w lemma="grecian" pos="n2-nn_j" xml:id="A02262-051-b-2720" rendition="#hi">Grecians</w> <pc xml:id="A02262-051-b-2730" rendition="#hi">;</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-051-b-2740">as</w> <w lemma="by" pos="acp-p" xml:id="A02262-051-b-2750">by</w> <w lemma="the" pos="d" xml:id="A02262-051-b-2760">the</w> <w lemma="hebrew" pos="n2-nn_j" xml:id="A02262-051-b-2770" rendition="#hi">Hebrews</w> <w lemma="Salem" pos="n1-nn" xml:id="A02262-051-b-2780" rendition="#hi">Salem</w> <pc xml:id="A02262-051-b-2790" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-051-b-2800">and</w> <w lemma="when" pos="crq-cs" xml:id="A02262-051-b-2810">when</w> <w lemma="David" pos="n1-nn" xml:id="A02262-051-b-2820" rendition="#hi">David</w> <w lemma="have" pos="vvd" xml:id="A02262-051-b-2830">had</w> <w lemma="take" pos="vvn" xml:id="A02262-051-b-2840">taken</w> <pb facs="52" n="96" xml:id="A02262-052-a"/> <w lemma="it" pos="pn" xml:id="A02262-052-a-0010">it</w> <w lemma="from" pos="acp-p" xml:id="A02262-052-a-0020">from</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0030">the</w> <w lemma="jebusite" pos="n2-nn" xml:id="A02262-052-a-0040" rendition="#hi" reg="jebusites">Iebusites</w> <pc xml:id="A02262-052-a-0050" rendition="#hi">,</pc> <w lemma="jerusalem" pos="n1-nn" xml:id="A02262-052-a-0060" rendition="#hi" reg="jerusalem">Ierusalem</w> <pc xml:id="A02262-052-a-0070" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-052-a-0080">which</w> <w lemma="be" pos="vvz" xml:id="A02262-052-a-0090">is</w> <w lemma="as" pos="acp-p" xml:id="A02262-052-a-0100">as</w> <w lemma="much" pos="d" xml:id="A02262-052-a-0110">much</w> <w lemma="as" pos="acp-cs" xml:id="A02262-052-a-0120">as</w> <w lemma="Jebusalem" pos="n1-nn" xml:id="A02262-052-a-0130" rendition="#hi">Jebusalem</w> <pc xml:id="A02262-052-a-0140" rendition="#hi">,</pc> <w lemma="turn" pos="vvg" xml:id="A02262-052-a-0150">turning</w> <w lemma="b" pos="sy" xml:id="A02262-052-a-0160">B</w> <w lemma="into" pos="acp-p" xml:id="A02262-052-a-0170">into</w> <w lemma="r" pos="zz" xml:id="A02262-052-a-0180">R</w> <w lemma="for" pos="acp-p" xml:id="A02262-052-a-0190">for</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0200">the</w> <w lemma="better" pos="j-c" xml:id="A02262-052-a-0210">better</w> <w lemma="harmony" pos="n1" xml:id="A02262-052-a-0220">harmony</w> <pc xml:id="A02262-052-a-0230">:</pc> <w lemma="call" pos="vvn" xml:id="A02262-052-a-0240">called</w> <w lemma="after" pos="acp-p" xml:id="A02262-052-a-0250">after</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0260">the</w> <w lemma="build" pos="n1_vg" xml:id="A02262-052-a-0270">building</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-0280">of</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0290">the</w> <w lemma="temple" pos="n1" xml:id="A02262-052-a-0300">Temple</w> <w lemma="Hierosolyma" pos="n1-nn" xml:id="A02262-052-a-0310" rendition="#hi">Hierosolyma</w> <w lemma="by" pos="acp-p" xml:id="A02262-052-a-0320">by</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0330">the</w> <w lemma="Greek" pos="n2-nn_j" xml:id="A02262-052-a-0340" rendition="#hi">Greeks</w> <pc xml:id="A02262-052-a-0350" rendition="#hi">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-0360">of</w> <w lemma="Hieron" pos="n1-nn" xml:id="A02262-052-a-0370" rendition="#hi">Hieron</w> <w lemma="which" pos="crq-r" xml:id="A02262-052-a-0380">which</w> <w lemma="signify" pos="vvz" xml:id="A02262-052-a-0390">signifies</w> <w lemma="a" pos="d" xml:id="A02262-052-a-0400">a</w> <w lemma="temple" pos="n1" xml:id="A02262-052-a-0410">Temple</w> <w lemma="in" pos="acp-p" xml:id="A02262-052-a-0420">in</w> <w lemma="their" pos="po" xml:id="A02262-052-a-0430">their</w> <w lemma="language" pos="n1" xml:id="A02262-052-a-0440">language</w> <pc xml:id="A02262-052-a-0450">.</pc> </p> <p xml:id="A02262-e119430"> <w lemma="Vers." pos="n-ab" xml:id="A02262-052-a-0460">Vers.</w> <pc xml:id="A02262-052-a-0470" unit="sentence"/> <w lemma="264." pos="crd" xml:id="A02262-052-a-0480">264.</w> <pc xml:id="A02262-052-a-0490" unit="sentence"/> <w lemma="from" pos="acp-p" xml:id="A02262-052-a-0500">From</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0510">th'</w> <w lemma="Isthmos" pos="n1-nn" xml:id="A02262-052-a-0520">Isthmos</w> <pc xml:id="A02262-052-a-0530">]</pc> <w lemma="this" pos="d" xml:id="A02262-052-a-0540">This</w> <w lemma="Isthmos" pos="n1-nn" xml:id="A02262-052-a-0550">Isthmos</w> <w lemma="lie" pos="vvz" xml:id="A02262-052-a-0560">lies</w> <w lemma="between" pos="acp-p" xml:id="A02262-052-a-0570">between</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-052-a-0580" rendition="#hi" reg="Egypt">Aegypt</w> <pc xml:id="A02262-052-a-0590" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-052-a-0600">and</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0610">the</w> <w lemma="bottom" pos="n1" xml:id="A02262-052-a-0620">bottom</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-0630">of</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0640">the</w> <w lemma="red" pos="j" xml:id="A02262-052-a-0650">Red</w> <w lemma="sea" pos="n1" xml:id="A02262-052-a-0660">Sea</w> <pc xml:id="A02262-052-a-0670">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-052-a-0680">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-052-a-0690">whence</w> <w lemma="to" pos="acp-p" xml:id="A02262-052-a-0700">to</w> <w lemma="Euphrates" pos="n1-nn" xml:id="A02262-052-a-0710" rendition="#hi">Euphrates</w> <w lemma="David" pos="n1-nn" xml:id="A02262-052-a-0720" rendition="#hi">David</w> <w lemma="extend" pos="vvd" xml:id="A02262-052-a-0730">extended</w> <w lemma="his" pos="po" xml:id="A02262-052-a-0740">his</w> <w lemma="conquest" pos="n2" xml:id="A02262-052-a-0750">conquests</w> <pc xml:id="A02262-052-a-0760">:</pc> <w lemma="enforce" pos="vvg" xml:id="A02262-052-a-0770" reg="enforcing">inforcing</w> <w lemma="all" pos="d" xml:id="A02262-052-a-0780">all</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0790">the</w> <w lemma="arabian" pos="n2-nn_j" xml:id="A02262-052-a-0800" rendition="#hi">Arabians</w> <w lemma="to" pos="acp-cs" xml:id="A02262-052-a-0810">to</w> <w lemma="become" pos="vvi" xml:id="A02262-052-a-0820">become</w> <w lemma="his" pos="po" xml:id="A02262-052-a-0830">his</w> <w lemma="tributary" pos="n2_j" xml:id="A02262-052-a-0840">Tributaries</w> <pc xml:id="A02262-052-a-0850" unit="sentence">.</pc> <w lemma="who" pos="crq-r" xml:id="A02262-052-a-0860">Who</w> <w lemma="also" pos="av" xml:id="A02262-052-a-0870">also</w> <w lemma="overthrow" pos="vvd" xml:id="A02262-052-a-0880">overthrew</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0890">the</w> <w lemma="king" pos="n1" xml:id="A02262-052-a-0900">King</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-0910">of</w> <w lemma="Sophona" pos="n1-nn" xml:id="A02262-052-a-0920" rendition="#hi">Sophona</w> <w lemma="hard" pos="av_j" xml:id="A02262-052-a-0930">hard</w> <w lemma="by" pos="acp-p" xml:id="A02262-052-a-0940">by</w> <w lemma="the" pos="d" xml:id="A02262-052-a-0950">the</w> <w lemma="eruption" pos="n1" xml:id="A02262-052-a-0960">eruption</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-0970">of</w> <w lemma="Tigris" pos="n1-nn" xml:id="A02262-052-a-0980" rendition="#hi" reg="Tigris">Tygris</w> <pc xml:id="A02262-052-a-0990" rendition="#hi">,</pc> <w lemma="overcome" pos="vvd" xml:id="A02262-052-a-1000">overcame</w> <w lemma="the" pos="d" xml:id="A02262-052-a-1010">the</w> <w lemma="mesopotamian" pos="n2-nn_j" xml:id="A02262-052-a-1020" rendition="#hi">Mesopotamians</w> <pc xml:id="A02262-052-a-1030" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-052-a-1040">the</w> <w lemma="king" pos="n1" xml:id="A02262-052-a-1050">King</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-1060">of</w> <w lemma="Damascus" pos="n1-nn" xml:id="A02262-052-a-1070" rendition="#hi">Damascus</w> <pc xml:id="A02262-052-a-1080" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-052-a-1090">and</w> <w lemma="draw" pos="vvd" xml:id="A02262-052-a-1100">drew</w> <w lemma="that" pos="cs" xml:id="A02262-052-a-1110">that</w> <w lemma="city" pos="n1" xml:id="A02262-052-a-1120">City</w> <pc xml:id="A02262-052-a-1130">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-052-a-1140">with</w> <w lemma="all" pos="d" xml:id="A02262-052-a-1150">all</w> <w lemma="Syria" pos="n1-nn" xml:id="A02262-052-a-1160" rendition="#hi">Syria</w> <pc xml:id="A02262-052-a-1170" rendition="#hi">,</pc> <w lemma="under" pos="acp-p" xml:id="A02262-052-a-1180">under</w> <w lemma="his" pos="po" xml:id="A02262-052-a-1190">his</w> <w lemma="obedience" pos="n1" xml:id="A02262-052-a-1200">obedience</w> <pc xml:id="A02262-052-a-1210">:</pc> <w lemma="have" pos="vvg" xml:id="A02262-052-a-1220">having</w> <w lemma="before" pos="acp-p" xml:id="A02262-052-a-1230">before</w> <w lemma="subdue" pos="vvd" xml:id="A02262-052-a-1240">subdued</w> <w lemma="the" pos="d" xml:id="A02262-052-a-1250">the</w> <w lemma="neighbour" pos="j_vg" xml:id="A02262-052-a-1260">neighbouring</w> <w lemma="nation" pos="n2" xml:id="A02262-052-a-1270">Nations</w> <pc xml:id="A02262-052-a-1280">.</pc> </p> <p xml:id="A02262-e119440"> <w lemma="Vers." pos="n-ab" xml:id="A02262-052-a-1290">Vers.</w> <pc xml:id="A02262-052-a-1300" unit="sentence"/> <w lemma="267." pos="crd" xml:id="A02262-052-a-1310">267.</w> <pc xml:id="A02262-052-a-1320" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-052-a-1330" type="contract1" reg="th'">Th'</w> <w xml:id="A02262-052-a-1330c" type="contract2" lemma="admire" pos="j_vg" reg="admiring" join="left">admiring</w> <w lemma="queen" pos="n1" xml:id="A02262-052-a-1340">Queen</w> <pc xml:id="A02262-052-a-1350">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-052-a-1360" reg="etc.">&amp;c.</w> <pc xml:id="A02262-052-a-1370" unit="sentence">]</pc> <w lemma="Josephus" pos="n1-nn" xml:id="A02262-052-a-1380" rendition="#hi">Josephus</w> <w lemma="make" pos="vvz" xml:id="A02262-052-a-1390">makes</w> <w lemma="her" pos="po" xml:id="A02262-052-a-1400">her</w> <w lemma="queen" pos="n1" xml:id="A02262-052-a-1410">Queen</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-1420">of</w> <w lemma="Aethiopia" pos="n1-nn" xml:id="A02262-052-a-1430" rendition="#hi">Aethiopia</w> <pc xml:id="A02262-052-a-1440" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-052-a-1450">and</w> <w lemma="to" pos="acp-cs" xml:id="A02262-052-a-1460">to</w> <w lemma="have" pos="vvi" xml:id="A02262-052-a-1470">have</w> <w lemma="bestow" pos="vvn" xml:id="A02262-052-a-1480">bestowed</w> <w lemma="on" pos="acp-p" xml:id="A02262-052-a-1490">on</w> <w lemma="Solomon" pos="n1-nn" xml:id="A02262-052-a-1500" rendition="#hi">Solomon</w> <w lemma="that" pos="cs" xml:id="A02262-052-a-1510">that</w> <w lemma="precious" pos="j" xml:id="A02262-052-a-1520" reg="precious">pretious</w> <w lemma="plant" pos="n1" xml:id="A02262-052-a-1530">Plant</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-1540">of</w> <w lemma="balsamum" pos="n1" xml:id="A02262-052-a-1550">Balsamum</w> <pc xml:id="A02262-052-a-1560">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-052-a-1570">which</w> <w lemma="he" pos="pns" xml:id="A02262-052-a-1580">he</w> <w lemma="after" pos="acp-av" xml:id="A02262-052-a-1590">after</w> <w lemma="plant" pos="vvn" xml:id="A02262-052-a-1600">planted</w> <w lemma="in" pos="acp-p" xml:id="A02262-052-a-1610">in</w> <w lemma="Engaddi" pos="n1-nn" xml:id="A02262-052-a-1620" rendition="#hi">Engaddi</w> <pc xml:id="A02262-052-a-1630" rendition="#hi">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-052-a-1640">but</w> <w lemma="this" pos="d" xml:id="A02262-052-a-1650">this</w> <w lemma="grow" pos="vvd" xml:id="A02262-052-a-1660">grew</w> <w lemma="in" pos="acp-p" xml:id="A02262-052-a-1670">in</w> <w lemma="Canaan" pos="n1-nn" xml:id="A02262-052-a-1680" rendition="#hi">Canaan</w> <w lemma="in" pos="acp-p" xml:id="A02262-052-a-1690">in</w> <w lemma="the" pos="d" xml:id="A02262-052-a-1700">the</w> <w lemma="day" pos="n2" xml:id="A02262-052-a-1710" reg="days">dayes</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-1720">of</w> <w lemma="Jacob" pos="n1-nn" xml:id="A02262-052-a-1730" rendition="#hi">Jacob</w> <pc xml:id="A02262-052-a-1740" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-052-a-1750">who</w> <w lemma="send" pos="vvd" xml:id="A02262-052-a-1760">sent</w> <w lemma="a" pos="d" xml:id="A02262-052-a-1770">a</w> <w lemma="present" pos="j" xml:id="A02262-052-a-1780">Present</w> <w lemma="thereof" pos="av" xml:id="A02262-052-a-1790">thereof</w> <pc xml:id="A02262-052-a-1800">,</pc> <w lemma="among" pos="acp-p" xml:id="A02262-052-a-1810">among</w> <w lemma="other" pos="d" xml:id="A02262-052-a-1820">other</w> <w lemma="fruit" pos="n2" xml:id="A02262-052-a-1830">fruits</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-1840">of</w> <w lemma="that" pos="d" xml:id="A02262-052-a-1850">that</w> <w lemma="country" pos="n1" xml:id="A02262-052-a-1860" reg="Country">Countrey</w> <pc xml:id="A02262-052-a-1870">,</pc> <w lemma="into" pos="acp-p" xml:id="A02262-052-a-1880">into</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-052-a-1890" rendition="#hi" reg="Egypt">Aegypt</w> <pc xml:id="A02262-052-a-1900" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="A02262-052-a-1910">The</w> <w lemma="aethiopian" pos="j-nn" xml:id="A02262-052-a-1920" rendition="#hi">Aethiopian</w> <w lemma="emperor" pos="n1g" xml:id="A02262-052-a-1930" reg="emperor's">Emperours</w> <w lemma="glory" pos="n1" xml:id="A02262-052-a-1940">glory</w> <w lemma="in" pos="acp-p" xml:id="A02262-052-a-1950">in</w> <w lemma="their" pos="po" xml:id="A02262-052-a-1960">their</w> <w lemma="descent" pos="n1" xml:id="A02262-052-a-1970">descent</w> <w lemma="from" pos="acp-p" xml:id="A02262-052-a-1980">from</w> <w lemma="Solomon" pos="n1-nn" xml:id="A02262-052-a-1990" rendition="#hi">Solomon</w> <w lemma="by" pos="acp-p" xml:id="A02262-052-a-2000">by</w> <w lemma="this" pos="d" xml:id="A02262-052-a-2010">this</w> <w lemma="queen" pos="n1" xml:id="A02262-052-a-2020">Queen</w> <pc xml:id="A02262-052-a-2030">;</pc> <w lemma="in" pos="acp-p" xml:id="A02262-052-a-2040">in</w> <w lemma="regard" pos="n1" xml:id="A02262-052-a-2050">regard</w> <w lemma="whereof" pos="crq-cs" xml:id="A02262-052-a-2060">whereof</w> <w lemma="they" pos="pns" xml:id="A02262-052-a-2070">they</w> <w lemma="great" pos="av_j" xml:id="A02262-052-a-2080">greatly</w> <w lemma="favour" pos="vvi" xml:id="A02262-052-a-2090">favour</w> <w lemma="the" pos="d" xml:id="A02262-052-a-2100">the</w> <w lemma="jewish" pos="j-nn" xml:id="A02262-052-a-2110" rendition="#hi">Jewish</w> <w lemma="nation" pos="n1" xml:id="A02262-052-a-2120">nation</w> <pc xml:id="A02262-052-a-2130" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="A02262-052-a-2140">They</w> <w lemma="have" pos="vvb" xml:id="A02262-052-a-2150">have</w> <w lemma="a" pos="d" xml:id="A02262-052-a-2160">a</w> <w lemma="city" pos="n1" xml:id="A02262-052-a-2170" reg="City">Citie</w> <w lemma="call" pos="vvn" xml:id="A02262-052-a-2180">called</w> <w lemma="Saba" pos="n1-nn" xml:id="A02262-052-a-2190" rendition="#hi">Saba</w> <pc xml:id="A02262-052-a-2200" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-052-a-2210">which</w> <w lemma="lie" pos="vvz" xml:id="A02262-052-a-2220">lies</w> <w lemma="on" pos="acp-p" xml:id="A02262-052-a-2230">on</w> <w lemma="the" pos="d" xml:id="A02262-052-a-2240">the</w> <w lemma="west" pos="n1" xml:id="A02262-052-a-2250">West</w> <w lemma="side" pos="n1" xml:id="A02262-052-a-2260">side</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-2270">of</w> <w lemma="the" pos="d" xml:id="A02262-052-a-2280">the</w> <w lemma="arabian" pos="j-nn" xml:id="A02262-052-a-2290" rendition="#hi">Arabian</w> <w lemma="gulf" pos="n1" xml:id="A02262-052-a-2300">Gulf</w> <pc xml:id="A02262-052-a-2310" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-052-a-2320">But</w> <w lemma="by" pos="acp-p" xml:id="A02262-052-a-2330">by</w> <w lemma="the" pos="d" xml:id="A02262-052-a-2340">the</w> <w lemma="present" pos="n2" xml:id="A02262-052-a-2350">presents</w> <w lemma="which" pos="crq-r" xml:id="A02262-052-a-2360">which</w> <w lemma="she" pos="pns" xml:id="A02262-052-a-2370">she</w> <w lemma="bring" pos="vvd" xml:id="A02262-052-a-2380">brought</w> <pc xml:id="A02262-052-a-2390">,</pc> <w lemma="and" pos="cc" xml:id="A02262-052-a-2400">and</w> <w lemma="vicinity" pos="n1" xml:id="A02262-052-a-2410" reg="vicinity">vicinitie</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-2420">of</w> <w lemma="the" pos="d" xml:id="A02262-052-a-2430">the</w> <w lemma="country" pos="n1" xml:id="A02262-052-a-2440" reg="Country">Countrey</w> <pc xml:id="A02262-052-a-2450">,</pc> <w lemma="it" pos="pn" xml:id="A02262-052-a-2460">it</w> <w lemma="be" pos="vvz" xml:id="A02262-052-a-2470">is</w> <w lemma="more" pos="av-c_d" xml:id="A02262-052-a-2480">more</w> <w lemma="probable" pos="j" xml:id="A02262-052-a-2490">probable</w> <w lemma="that" pos="cs" xml:id="A02262-052-a-2500">that</w> <w lemma="she" pos="pns" xml:id="A02262-052-a-2510">she</w> <w lemma="come" pos="vvd" xml:id="A02262-052-a-2520">came</w> <w lemma="from" pos="acp-p" xml:id="A02262-052-a-2530">from</w> <w lemma="Saba" pos="n1-nn" xml:id="A02262-052-a-2540" rendition="#hi">Saba</w> <pc xml:id="A02262-052-a-2550" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-052-a-2560">the</w> <w lemma="principal" pos="j" xml:id="A02262-052-a-2570" reg="principal">principall</w> <w lemma="city" pos="n1" xml:id="A02262-052-a-2580" reg="City">Citie</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-2590">of</w> <w lemma="Arabia" pos="n1-nn" xml:id="A02262-052-a-2600" rendition="#hi">Arabia</w> <w lemma="the" pos="d" xml:id="A02262-052-a-2610">the</w> <w lemma="happy" pos="j" xml:id="A02262-052-a-2620">Happy</w> <pc xml:id="A02262-052-a-2630">.</pc> </p> <p xml:id="A02262-e119450"> <w lemma="Vers." pos="n-ab" xml:id="A02262-052-a-2640">Vers.</w> <pc xml:id="A02262-052-a-2650" unit="sentence"/> <w lemma="271." pos="crd" xml:id="A02262-052-a-2660">271.</w> <pc xml:id="A02262-052-a-2670" unit="sentence"/> <w lemma="Canopus" pos="n1g-nn" xml:id="A02262-052-a-2680" reg="Canopus'">Canopus</w> <w lemma="sceptre" pos="n1" xml:id="A02262-052-a-2690" reg="Sceptre">Scepter</w> <w lemma="etc" pos="n-ab" xml:id="A02262-052-a-2700" reg="etc.">&amp;c.</w> <pc xml:id="A02262-052-a-2710" unit="sentence">]</pc> <w lemma="king" pos="n2" xml:id="A02262-052-a-2720">Kings</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-2730">of</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-052-a-2740" rendition="#hi" reg="Egypt">Aegypt</w> <pc xml:id="A02262-052-a-2750" rendition="#hi">,</pc> <w lemma="of" pos="acp-p" xml:id="A02262-052-a-2760">of</w> <pb facs="52" n="97" xml:id="A02262-052-b"/> <w lemma="Canopus" pos="n1-nn" xml:id="A02262-052-b-0010" rendition="#hi">Canopus</w> <w lemma="a" pos="d" xml:id="A02262-052-b-0020">a</w> <w lemma="principal" pos="j" xml:id="A02262-052-b-0030">principal</w> <w lemma="city" pos="n1" xml:id="A02262-052-b-0040" reg="City">Citie</w> <pc xml:id="A02262-052-b-0050">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-052-b-0060">which</w> <w lemma="stand" pos="vvd" xml:id="A02262-052-b-0070">stood</w> <w lemma="on" pos="acp-p" xml:id="A02262-052-b-0080">on</w> <w lemma="that" pos="d" xml:id="A02262-052-b-0090">that</w> <w lemma="branch" pos="n1" xml:id="A02262-052-b-0100">branch</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-b-0110">of</w> <w lemma="Nilus" pos="n1-nn" xml:id="A02262-052-b-0120" rendition="#hi">Nilus</w> <w lemma="which" pos="crq-r" xml:id="A02262-052-b-0130">which</w> <w lemma="be" pos="vvz" xml:id="A02262-052-b-0140">is</w> <w lemma="next" pos="ord" xml:id="A02262-052-b-0150">next</w> <w lemma="to" pos="acp-p" xml:id="A02262-052-b-0160">to</w> <w lemma="Alexandria" pos="n1-nn" xml:id="A02262-052-b-0170" rendition="#hi">Alexandria</w> <pc xml:id="A02262-052-b-0180" rendition="#hi">;</pc> <w lemma="take" pos="vvg" xml:id="A02262-052-b-0190">taking</w> <w lemma="that" pos="d" xml:id="A02262-052-b-0200">that</w> <w lemma="name" pos="n1" xml:id="A02262-052-b-0210">Name</w> <w lemma="from" pos="acp-p" xml:id="A02262-052-b-0220">from</w> <w lemma="Menelaus" pos="n1-nn" xml:id="A02262-052-b-0230" rendition="#hi">Menelaus</w> <w lemma="his" pos="po" xml:id="A02262-052-b-0240">his</w> <w lemma="pilot" pos="n1" xml:id="A02262-052-b-0250">Pilot</w> <pc xml:id="A02262-052-b-0260">,</pc> <w lemma="there" pos="av" xml:id="A02262-052-b-0270">there</w> <w lemma="bury" pos="vvn" xml:id="A02262-052-b-0280">buried</w> <w lemma="by" pos="acp-p" xml:id="A02262-052-b-0290">by</w> <w lemma="his" pos="po" xml:id="A02262-052-b-0300">his</w> <w lemma="shipwrack" pos="j_vn" xml:id="A02262-052-b-0310">shipwrackt</w> <w lemma="master" pos="n1" xml:id="A02262-052-b-0320">master</w> <pc xml:id="A02262-052-b-0330">.</pc> </p> <p xml:id="A02262-e119460"> <w lemma="Vers." pos="n-ab" xml:id="A02262-052-b-0340">Vers.</w> <pc xml:id="A02262-052-b-0350" unit="sentence"/> <w lemma="272." pos="crd" xml:id="A02262-052-b-0360">272.</w> <pc xml:id="A02262-052-b-0370" unit="sentence"/> <w lemma="those" pos="d" xml:id="A02262-052-b-0380">Those</w> <w lemma="monarch" pos="n2" xml:id="A02262-052-b-0390">Monarchs</w> <w lemma="etc" pos="n-ab" xml:id="A02262-052-b-0400" reg="etc.">&amp;c.</w> <pc xml:id="A02262-052-b-0410" unit="sentence">]</pc> <w lemma="chaldean" pos="j-nn" xml:id="A02262-052-b-0420">Chaldean</w> <w lemma="monarch" pos="n2" xml:id="A02262-052-b-0430">Monarchs</w> <pc xml:id="A02262-052-b-0440">:</pc> <w lemma="Babylon" pos="n1-nn" xml:id="A02262-052-b-0450" rendition="#hi">Babylon</w> <pc xml:id="A02262-052-b-0460" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-052-b-0470">the</w> <w lemma="seat" pos="n1" xml:id="A02262-052-b-0480">seat</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-b-0490">of</w> <w lemma="their" pos="po" xml:id="A02262-052-b-0500">their</w> <w lemma="empire" pos="n1" xml:id="A02262-052-b-0510">Empire</w> <pc xml:id="A02262-052-b-0520">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-052-b-0530">who</w> <pc xml:id="A02262-052-b-0540">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-052-b-0550">as</w> <w lemma="the" pos="d" xml:id="A02262-052-b-0560">the</w> <w lemma="persian" pos="n2-nn_j" xml:id="A02262-052-b-0570" rendition="#hi">Persians</w> <pc xml:id="A02262-052-b-0580" rendition="#hi">,</pc> <w lemma="adore" pos="vvd" xml:id="A02262-052-b-0590">adored</w> <w lemma="the" pos="d" xml:id="A02262-052-b-0600">the</w> <w lemma="sun" pos="n1" xml:id="A02262-052-b-0610">Sun</w> <w lemma="under" pos="acp-p" xml:id="A02262-052-b-0620">under</w> <w lemma="the" pos="d" xml:id="A02262-052-b-0630">the</w> <w lemma="name" pos="n1" xml:id="A02262-052-b-0640">name</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-b-0650">of</w> <w lemma="Mithra" pos="n1-nn" xml:id="A02262-052-b-0660" rendition="#hi">Mithra</w> <pc xml:id="A02262-052-b-0670" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119470"> <w lemma="Vers." pos="n-ab" xml:id="A02262-052-b-0680">Vers.</w> <pc xml:id="A02262-052-b-0690" unit="sentence"/> <w lemma="274." pos="crd" xml:id="A02262-052-b-0700">274.</w> <pc xml:id="A02262-052-b-0710" unit="sentence"/> <w lemma="Sarrana" pos="n1-nn" xml:id="A02262-052-b-0720">Sarrana</w> <pc xml:id="A02262-052-b-0730">]</pc> <w lemma="Tyrus" pos="n1-nn" xml:id="A02262-052-b-0740" rendition="#hi">Tyrus</w> <pc xml:id="A02262-052-b-0750" rendition="#hi">:</pc> <w lemma="so" pos="av" xml:id="A02262-052-b-0760">so</w> <w lemma="call" pos="vvn" xml:id="A02262-052-b-0770">called</w> <w lemma="in" pos="acp-p" xml:id="A02262-052-b-0780">in</w> <w lemma="that" pos="cs" xml:id="A02262-052-b-0790">that</w> <w lemma="it" pos="pn" xml:id="A02262-052-b-0800">it</w> <w lemma="be" pos="vvd" xml:id="A02262-052-b-0810">was</w> <w lemma="build" pos="vvn" xml:id="A02262-052-b-0820">built</w> <w lemma="on" pos="acp-p" xml:id="A02262-052-b-0830">on</w> <w lemma="a" pos="d" xml:id="A02262-052-b-0840">a</w> <w lemma="rock" pos="n1" xml:id="A02262-052-b-0850">rock</w> <pc xml:id="A02262-052-b-0860">:</pc> <w lemma="the" pos="d" xml:id="A02262-052-b-0870">the</w> <w lemma="arabian" pos="n2-nn_j" xml:id="A02262-052-b-0880" rendition="#hi">Arabians</w> <w lemma="pronounce" pos="vvg" xml:id="A02262-052-b-0890">pronouncing</w> <w lemma="scar" pos="n1" xml:id="A02262-052-b-0900">Scar</w> <w lemma="for" pos="acp-p" xml:id="A02262-052-b-0910">for</w> <w lemma="sar" pos="n1" xml:id="A02262-052-b-0920">Sar</w> <pc xml:id="A02262-052-b-0930">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-052-b-0940">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-052-b-0950">whence</w> <w lemma="the" pos="d" xml:id="A02262-052-b-0960">the</w> <w lemma="tyrian" pos="j-nn" xml:id="A02262-052-b-0970" rendition="#hi">Tyrian</w> <w lemma="purple" pos="j" xml:id="A02262-052-b-0980">purple</w> <w lemma="take" pos="vvz" xml:id="A02262-052-b-0990">takes</w> <w lemma="the" pos="d" xml:id="A02262-052-b-1000">the</w> <w lemma="name" pos="n1" xml:id="A02262-052-b-1010">name</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-b-1020">of</w> <w lemma="scarlet" pos="n1_j" xml:id="A02262-052-b-1030">Scarlet</w> <pc xml:id="A02262-052-b-1040" unit="sentence">.</pc> </p> <quote xml:id="A02262-e119480"> <l xml:id="A02262-e119490"> <w lemma="he" pos="pns" xml:id="A02262-052-b-1050">He</w> <w lemma="city" pos="n2" xml:id="A02262-052-b-1060">Cities</w> <w lemma="sack" pos="n2" xml:id="A02262-052-b-1070">sacks</w> <pc xml:id="A02262-052-b-1080">,</pc> <w lemma="and" pos="cc" xml:id="A02262-052-b-1090">and</w> <w lemma="house" pos="n2" xml:id="A02262-052-b-1100">houses</w> <w lemma="fill" pos="vvz" xml:id="A02262-052-b-1110">fills</w> <w lemma="with" pos="acp-p" xml:id="A02262-052-b-1120">with</w> <w lemma="groan" pos="n2" xml:id="A02262-052-b-1130" reg="groans">grones</w> <pc xml:id="A02262-052-b-1140">;</pc> </l> <l xml:id="A02262-e119500"> <w lemma="to" pos="acp-cs" xml:id="A02262-052-b-1150">To</w> <w lemma="lie" pos="vvi" xml:id="A02262-052-b-1160">lie</w> <w lemma="on" pos="acp-p" xml:id="A02262-052-b-1170">on</w> <w lemma="scarlet" pos="j" xml:id="A02262-052-b-1180">scarlet</w> <pc xml:id="A02262-052-b-1190">,</pc> <w lemma="drink" pos="vvb" xml:id="A02262-052-b-1200">drink</w> <w lemma="in" pos="acp-p" xml:id="A02262-052-b-1210">in</w> <w lemma="precious" pos="j" xml:id="A02262-052-b-1220" reg="precious">pretious</w> <w lemma="stone" pos="n2" xml:id="A02262-052-b-1230">stones</w> <pc xml:id="A02262-052-b-1240" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e119510"> <w lemma="Virg." pos="n-ab" xml:id="A02262-052-b-1250">Virg.</w> <w lemma="Geor." pos="n-ab" xml:id="A02262-052-b-1260">Geor.</w> <w lemma="l." pos="n-ab" xml:id="A02262-052-b-1270">l.</w> <w lemma="c." pos="n-ab" xml:id="A02262-052-b-1280">c.</w> <pc xml:id="A02262-052-b-1290" unit="sentence"/> </bibl> <p xml:id="A02262-e119520"> <w lemma="not" pos="xx" xml:id="A02262-052-b-1300">Not</w> <w lemma="only" pos="av_j" xml:id="A02262-052-b-1310" reg="only">onely</w> <w lemma="josephus" pos="n1-nn" xml:id="A02262-052-b-1320" rendition="#hi" reg="josephus">Iosephus</w> <pc xml:id="A02262-052-b-1330" rendition="#hi">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-052-b-1340">but</w> <w lemma="the" pos="d" xml:id="A02262-052-b-1350">the</w> <w lemma="scripture" pos="n2" xml:id="A02262-052-b-1360">Scriptures</w> <pc xml:id="A02262-052-b-1370">,</pc> <w lemma="make" pos="vvb" xml:id="A02262-052-b-1380">make</w> <w lemma="often" pos="av" xml:id="A02262-052-b-1390">often</w> <w lemma="mention" pos="n1" xml:id="A02262-052-b-1400">mention</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-b-1410">of</w> <w lemma="the" pos="d" xml:id="A02262-052-b-1420">the</w> <w lemma="ancient" pos="j" xml:id="A02262-052-b-1430">ancient</w> <w lemma="amity" pos="n1" xml:id="A02262-052-b-1440" reg="amity">amitie</w> <w lemma="between" pos="acp-p" xml:id="A02262-052-b-1450">between</w> <w lemma="the" pos="d" xml:id="A02262-052-b-1460">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-052-b-1470" rendition="#hi" reg="jews">Iews</w> <w lemma="and" pos="cc" xml:id="A02262-052-b-1480">and</w> <w lemma="tyrian" pos="n2-nn_j" xml:id="A02262-052-b-1490" rendition="#hi">Tyrians</w> <pc xml:id="A02262-052-b-1500" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119530"> <w lemma="Vers." pos="n-ab" xml:id="A02262-052-b-1510">Vers.</w> <pc xml:id="A02262-052-b-1520" unit="sentence"/> <w lemma="277." pos="crd" xml:id="A02262-052-b-1530">277.</w> <pc xml:id="A02262-052-b-1540" unit="sentence"/> <w lemma="this" pos="d" xml:id="A02262-052-b-1550" reg="This">Ths</w> <w lemma="land" pos="n1" xml:id="A02262-052-b-1560">land</w> <w lemma="etc" pos="n-ab" xml:id="A02262-052-b-1570" reg="etc.">&amp;c.</w> <pc xml:id="A02262-052-b-1580" unit="sentence">]</pc> <w lemma="see" pos="vvb" xml:id="A02262-052-b-1590">See</w> <w lemma="the" pos="d" xml:id="A02262-052-b-1600">the</w> <w lemma="note" pos="n1" xml:id="A02262-052-b-1610">Note</w> <w lemma="upon" pos="acp-p" xml:id="A02262-052-b-1620">upon</w> <w lemma="V." pos="ord" xml:id="A02262-052-b-1630">V.</w> <w lemma="275." pos="crd" xml:id="A02262-052-b-1640">275.</w> <pc xml:id="A02262-052-b-1650" unit="sentence"/> <w lemma="Act." pos="n-ab" xml:id="A02262-052-b-1660">Act.</w> <w lemma="1." pos="crd" xml:id="A02262-052-b-1670">1.</w> <pc xml:id="A02262-052-b-1680"/> </p> <p xml:id="A02262-e119540"> <w lemma="Vers." pos="n-ab" xml:id="A02262-052-b-1690">Vers.</w> <pc xml:id="A02262-052-b-1700" unit="sentence"/> <w lemma="283." pos="crd" xml:id="A02262-052-b-1710">283.</w> <pc xml:id="A02262-052-b-1720" unit="sentence"/> <w lemma="Antiochus" pos="n1g-nn" xml:id="A02262-052-b-1730" reg="Antiochus'">Antiochus</w> <w lemma="guilt" pos="n1" xml:id="A02262-052-b-1740">guilt</w> <pc xml:id="A02262-052-b-1750">]</pc> <w lemma="Antiochus" pos="n1-nn" xml:id="A02262-052-b-1760" rendition="#hi">Antiochus</w> <w lemma="Epiphanes" pos="n1-nn" xml:id="A02262-052-b-1770" rendition="#hi">Epiphanes</w> <pc xml:id="A02262-052-b-1780" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-052-b-1790">who</w> <w lemma="abrogate" pos="j_vn" xml:id="A02262-052-b-1800">abrogated</w> <w lemma="their" pos="po" xml:id="A02262-052-b-1810">their</w> <w lemma="law" pos="n1" xml:id="A02262-052-b-1820">Law</w> <pc xml:id="A02262-052-b-1830">,</pc> <w lemma="and" pos="cc" xml:id="A02262-052-b-1840">and</w> <w lemma="by" pos="acp-p" xml:id="A02262-052-b-1850">by</w> <w lemma="threaten" pos="n2_vg" xml:id="A02262-052-b-1860" reg="threatenings">threatnings</w> <w lemma="and" pos="cc" xml:id="A02262-052-b-1870">and</w> <w lemma="torture" pos="n2" xml:id="A02262-052-b-1880">tortures</w> <w lemma="enforce" pos="vvn" xml:id="A02262-052-b-1890">enforced</w> <w lemma="the" pos="d" xml:id="A02262-052-b-1900">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-052-b-1910" rendition="#hi" reg="jews">Iews</w> <w lemma="to" pos="acp-p" xml:id="A02262-052-b-1920">to</w> <w lemma="idolatry" pos="n1" xml:id="A02262-052-b-1930">Idolatry</w> <pc xml:id="A02262-052-b-1940">:</pc> <w lemma="pollute" pos="vvg" xml:id="A02262-052-b-1950">polluting</w> <w lemma="their" pos="po" xml:id="A02262-052-b-1960">their</w> <w lemma="altar" pos="n1" xml:id="A02262-052-b-1970">Altar</w> <w lemma="with" pos="acp-p" xml:id="A02262-052-b-1980">with</w> <w lemma="sacrifice" pos="j_vn" xml:id="A02262-052-b-1990">sacrificed</w> <w lemma="swine" pos="n1" xml:id="A02262-052-b-2000">Swine</w> <pc xml:id="A02262-052-b-2010">.</pc> </p> <p xml:id="A02262-e119550"> <w lemma="Vers." pos="n-ab" xml:id="A02262-052-b-2020">Vers.</w> <pc xml:id="A02262-052-b-2030" unit="sentence"/> <w lemma="291." pos="crd" xml:id="A02262-052-b-2040">291.</w> <pc xml:id="A02262-052-b-2050" unit="sentence"/> <w lemma="iönian" pos="n1-nn_j" xml:id="A02262-052-b-2060">Iönian</w> <w lemma="god" pos="n2" xml:id="A02262-052-b-2070">Gods</w> <pc xml:id="A02262-052-b-2080">]</pc> <w lemma="the" pos="d" xml:id="A02262-052-b-2090">The</w> <w lemma="god" pos="n2" xml:id="A02262-052-b-2100">Gods</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-b-2110">of</w> <w lemma="Greece" pos="n1-nn" xml:id="A02262-052-b-2120" rendition="#hi">Greece</w> <pc xml:id="A02262-052-b-2130" rendition="#hi">:</pc> <w lemma="Antiochus" pos="n1-nn" xml:id="A02262-052-b-2140" rendition="#hi">Antiochus</w> <w lemma="be" pos="vvg" xml:id="A02262-052-b-2150">being</w> <w lemma="of" pos="acp-p" xml:id="A02262-052-b-2160">of</w> <w lemma="a" pos="d" xml:id="A02262-052-b-2170">a</w> <w lemma="grecian" pos="j-nn" xml:id="A02262-052-b-2180" rendition="#hi">Grecian</w> <w lemma="family" pos="n1" xml:id="A02262-052-b-2190">Family</w> <pc xml:id="A02262-052-b-2200">,</pc> <w lemma="and" pos="cc" xml:id="A02262-052-b-2210">and</w> <w lemma="zealous" pos="j" xml:id="A02262-052-b-2220">zealous</w> <w lemma="in" pos="acp-p" xml:id="A02262-052-b-2230">in</w> <w lemma="their" pos="po" xml:id="A02262-052-b-2240">their</w> <w lemma="superstition" pos="n2" xml:id="A02262-052-b-2250">Superstitions</w> <pc xml:id="A02262-052-b-2260">.</pc> </p> <p xml:id="A02262-e119560"> <w lemma="Vers." pos="n-ab" xml:id="A02262-052-b-2270">Vers.</w> <pc xml:id="A02262-052-b-2280" unit="sentence"/> <w lemma="293." pos="crd" xml:id="A02262-052-b-2290">293.</w> <pc xml:id="A02262-052-b-2300" unit="sentence"/> <w lemma="their" pos="po" xml:id="A02262-052-b-2310">Their</w> <w lemma="brother" pos="n2" xml:id="A02262-052-b-2320">brothers</w> <w lemma="slay" pos="vvd" xml:id="A02262-052-b-2330">slew</w> <pc xml:id="A02262-052-b-2340">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-052-b-2350" reg="etc.">&amp;c.</w> <pc xml:id="A02262-052-b-2360" unit="sentence">]</pc> <w lemma="Aristobulus" pos="n1-nn" xml:id="A02262-052-b-2370" rendition="#hi">Aristobulus</w> <pc xml:id="A02262-052-b-2380" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-052-b-2390">the</w> <pb facs="53" n="98" xml:id="A02262-053-a"/> <w lemma="first" pos="ord" xml:id="A02262-053-a-0010">first</w> <w lemma="that" pos="cs" xml:id="A02262-053-a-0020">that</w> <w lemma="wear" pos="vvd" xml:id="A02262-053-a-0030" reg="wore">ware</w> <w lemma="a" pos="d" xml:id="A02262-053-a-0040">a</w> <w lemma="crown" pos="n1" xml:id="A02262-053-a-0050">Crown</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-0060">of</w> <w lemma="the" pos="d" xml:id="A02262-053-a-0070">the</w> <w lemma="race" pos="n1" xml:id="A02262-053-a-0080">race</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-0090">of</w> <w lemma="the" pos="d" xml:id="A02262-053-a-0100">the</w> <w lemma="Asmone" pos="n2-nn" xml:id="A02262-053-a-0110" rendition="#hi">Asmones</w> <w lemma="upon" pos="acp-p" xml:id="A02262-053-a-0120">upon</w> <w lemma="a" pos="d" xml:id="A02262-053-a-0130">a</w> <w lemma="false" pos="j" xml:id="A02262-053-a-0140">false</w> <w lemma="suspicion" pos="n1" xml:id="A02262-053-a-0150">suspicion</w> <pc xml:id="A02262-053-a-0160">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-053-a-0170">by</w> <w lemma="the" pos="d" xml:id="A02262-053-a-0180">the</w> <w lemma="machination" pos="n1" xml:id="A02262-053-a-0190">machination</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-0200">of</w> <w lemma="Salome" pos="n1-nn" xml:id="A02262-053-a-0210" rendition="#hi">Salome</w> <w lemma="the" pos="d" xml:id="A02262-053-a-0220">the</w> <w lemma="queen" pos="n1" xml:id="A02262-053-a-0230">Queen</w> <pc xml:id="A02262-053-a-0240">,</pc> <w lemma="cause" pos="vvd" xml:id="A02262-053-a-0250">caused</w> <w lemma="his" pos="po" xml:id="A02262-053-a-0260">his</w> <w lemma="valiant" pos="j" xml:id="A02262-053-a-0270">valiant</w> <w lemma="and" pos="cc" xml:id="A02262-053-a-0280">and</w> <w lemma="affectionate" pos="j" xml:id="A02262-053-a-0290">affectionate</w> <w lemma="brother" pos="n1" xml:id="A02262-053-a-0300">brother</w> <w lemma="Antigonus" pos="n1-nn" xml:id="A02262-053-a-0310" rendition="#hi">Antigonus</w> <w lemma="to" pos="acp-cs" xml:id="A02262-053-a-0320">to</w> <w lemma="be" pos="vvi" xml:id="A02262-053-a-0330">be</w> <w lemma="treacherous" pos="av_j" xml:id="A02262-053-a-0340">treacherously</w> <w lemma="murder" pos="vvn" xml:id="A02262-053-a-0350" reg="murdered">murdred</w> <pc xml:id="A02262-053-a-0360">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-053-a-0370">who</w> <w lemma="before" pos="acp-av" xml:id="A02262-053-a-0380">before</w> <w lemma="have" pos="vvd" xml:id="A02262-053-a-0390">had</w> <w lemma="imprison" pos="vvn" xml:id="A02262-053-a-0400">imprisoned</w> <w lemma="the" pos="d" xml:id="A02262-053-a-0410">the</w> <w lemma="rest" pos="n1" xml:id="A02262-053-a-0420">rest</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-0430">of</w> <w lemma="his" pos="po" xml:id="A02262-053-a-0440">his</w> <w lemma="brethren" pos="n2" xml:id="A02262-053-a-0450" reg="brothers">brethren</w> <pc xml:id="A02262-053-a-0460">,</pc> <w lemma="and" pos="cc" xml:id="A02262-053-a-0470">and</w> <w lemma="famish" pos="vvd" xml:id="A02262-053-a-0480">famished</w> <w lemma="his" pos="po" xml:id="A02262-053-a-0490">his</w> <w lemma="mother" pos="n1" xml:id="A02262-053-a-0500">mother</w> <pc xml:id="A02262-053-a-0510" unit="sentence">.</pc> <w lemma="after" pos="acp-p" xml:id="A02262-053-a-0520">After</w> <w lemma="the" pos="d" xml:id="A02262-053-a-0530">the</w> <w lemma="desperate" pos="j" xml:id="A02262-053-a-0540">desperate</w> <w lemma="death" pos="n1" xml:id="A02262-053-a-0550">death</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-0560">of</w> <w lemma="Aristobulus" pos="n1-nn" xml:id="A02262-053-a-0570" rendition="#hi">Aristobulus</w> <pc xml:id="A02262-053-a-0580" rendition="#hi">,</pc> <w lemma="Alexander" pos="n1-nn" xml:id="A02262-053-a-0590" rendition="#hi">Alexander</w> <w lemma="his" pos="po" xml:id="A02262-053-a-0600">his</w> <w lemma="brother" pos="n1" xml:id="A02262-053-a-0610">brother</w> <w lemma="be" pos="vvd" xml:id="A02262-053-a-0620">was</w> <w lemma="remove" pos="vvn" xml:id="A02262-053-a-0630">removed</w> <w lemma="from" pos="acp-p" xml:id="A02262-053-a-0640">from</w> <w lemma="a" pos="d" xml:id="A02262-053-a-0650">a</w> <w lemma="prison" pos="n1" xml:id="A02262-053-a-0660">Prison</w> <w lemma="to" pos="acp-p" xml:id="A02262-053-a-0670">to</w> <w lemma="a" pos="d" xml:id="A02262-053-a-0680">a</w> <w lemma="throne" pos="n1" xml:id="A02262-053-a-0690">Throne</w> <pc xml:id="A02262-053-a-0700">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-053-a-0710">who</w> <w lemma="slay" pos="vvd" xml:id="A02262-053-a-0720">slew</w> <w lemma="his" pos="po" xml:id="A02262-053-a-0730">his</w> <w lemma="three" pos="ord" xml:id="A02262-053-a-0740">third</w> <w lemma="brother" pos="n1" xml:id="A02262-053-a-0750">brother</w> <w lemma="out" pos="av" xml:id="A02262-053-a-0760">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-0770">of</w> <w lemma="a" pos="d" xml:id="A02262-053-a-0780">a</w> <w lemma="vain" pos="j" xml:id="A02262-053-a-0790">vain</w> <w lemma="suspicion" pos="n1" xml:id="A02262-053-a-0800">suspicion</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-0810">of</w> <w lemma="his" pos="po" xml:id="A02262-053-a-0820">his</w> <w lemma="aspire" pos="n1_vg" xml:id="A02262-053-a-0830">aspiring</w> <w lemma="to" pos="acp-p" xml:id="A02262-053-a-0840">to</w> <w lemma="the" pos="d" xml:id="A02262-053-a-0850">the</w> <w lemma="kingdom" pos="n1" xml:id="A02262-053-a-0860" reg="Kingdom">Kingdome</w> <pc xml:id="A02262-053-a-0870" unit="sentence">.</pc> <w lemma="to" pos="acp-p" xml:id="A02262-053-a-0880">To</w> <w lemma="conclude" pos="vvi" xml:id="A02262-053-a-0890">conclude</w> <pc xml:id="A02262-053-a-0900">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-053-a-0910">from</w> <w lemma="the" pos="d" xml:id="A02262-053-a-0920">the</w> <w lemma="first" pos="ord" xml:id="A02262-053-a-0930">first</w> <w lemma="king" pos="n1" xml:id="A02262-053-a-0940">King</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-0950">of</w> <w lemma="the" pos="d" xml:id="A02262-053-a-0960">the</w> <w lemma="Asmone" pos="n2-nn" xml:id="A02262-053-a-0970" rendition="#hi">Asmones</w> <pc xml:id="A02262-053-a-0980" rendition="#hi">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-053-a-0990">to</w> <w lemma="the" pos="d" xml:id="A02262-053-a-1000">the</w> <w lemma="last" pos="ord" xml:id="A02262-053-a-1010">last</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-1020">of</w> <w lemma="the" pos="d" xml:id="A02262-053-a-1030">the</w> <w lemma="Herod" pos="n1g-nn" xml:id="A02262-053-a-1040" rendition="#hi" reg="Herod's">Herods</w> <pc xml:id="A02262-053-a-1050" rendition="#hi">,</pc> <w lemma="no" pos="av-x_d" xml:id="A02262-053-a-1060">no</w> <w lemma="history" pos="n1" xml:id="A02262-053-a-1070">history</w> <w lemma="be" pos="vvz" xml:id="A02262-053-a-1080">is</w> <w lemma="so" pos="av" xml:id="A02262-053-a-1090">so</w> <w lemma="fruitful" pos="j" xml:id="A02262-053-a-1100" reg="fruitful">fruitfull</w> <w lemma="in" pos="acp-p" xml:id="A02262-053-a-1110">in</w> <w lemma="example" pos="n2" xml:id="A02262-053-a-1120">examples</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-1130">of</w> <w lemma="unnatural" pos="j" xml:id="A02262-053-a-1140" reg="unnatural">unnaturall</w> <w lemma="cruelty" pos="n2" xml:id="A02262-053-a-1150">Cruelties</w> <pc xml:id="A02262-053-a-1160">.</pc> </p> <p xml:id="A02262-e119570"> <w lemma="Vers." pos="n-ab" xml:id="A02262-053-a-1170">Vers.</w> <pc xml:id="A02262-053-a-1180" unit="sentence"/> <w lemma="297." pos="crd" xml:id="A02262-053-a-1190">297.</w> <pc xml:id="A02262-053-a-1200" unit="sentence"/> <w lemma="twice" pos="av" xml:id="A02262-053-a-1210">Twice</w> <w lemma="vanquish" pos="vvd" xml:id="A02262-053-a-1220">vanquished</w> <w lemma="etc" pos="av" xml:id="A02262-053-a-1230" reg="etc.">&amp;c</w> <pc xml:id="A02262-053-a-1240">]</pc> <w lemma="Pompey" pos="n1-nn" xml:id="A02262-053-a-1250" rendition="#hi">Pompey</w> <w lemma="be" pos="vvd" xml:id="A02262-053-a-1260">was</w> <w lemma="the" pos="d" xml:id="A02262-053-a-1270">the</w> <w lemma="first" pos="ord" xml:id="A02262-053-a-1280">first</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-1290">of</w> <w lemma="the" pos="d" xml:id="A02262-053-a-1300">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-053-a-1310" rendition="#hi" reg="Romans">Romanes</w> <w lemma="that" pos="cs" xml:id="A02262-053-a-1320">that</w> <w lemma="subdue" pos="vvd" xml:id="A02262-053-a-1330">subdued</w> <w lemma="the" pos="d" xml:id="A02262-053-a-1340">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-053-a-1350" rendition="#hi" reg="jews">Iews</w> <pc xml:id="A02262-053-a-1360" rendition="#hi">:</pc> <w lemma="neither" pos="d" xml:id="A02262-053-a-1370">neither</w> <w lemma="be" pos="vvd" xml:id="A02262-053-a-1380">were</w> <w lemma="the" pos="d" xml:id="A02262-053-a-1390">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-053-a-1400" rendition="#hi" reg="Romans">Romanes</w> <w lemma="expulse" pos="vvn" xml:id="A02262-053-a-1410">expulsed</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-a-1420">by</w> <w lemma="any" pos="d" xml:id="A02262-053-a-1430">any</w> <w lemma="foreign" pos="j" xml:id="A02262-053-a-1440" reg="foreign">forrein</w> <w lemma="prince" pos="n1" xml:id="A02262-053-a-1450">Prince</w> <pc xml:id="A02262-053-a-1460">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-053-a-1470">but</w> <w lemma="until" pos="acp-cs" xml:id="A02262-053-a-1480" reg="until">untill</w> <w lemma="this" pos="d" xml:id="A02262-053-a-1490">this</w> <w lemma="time" pos="n1" xml:id="A02262-053-a-1500">time</w> <w lemma="maintain" pos="vvd" xml:id="A02262-053-a-1510">maintained</w> <w lemma="their" pos="po" xml:id="A02262-053-a-1520">their</w> <w lemma="government" pos="n1" xml:id="A02262-053-a-1530">Government</w> <pc xml:id="A02262-053-a-1540" unit="sentence">.</pc> <w lemma="it" pos="pn" xml:id="A02262-053-a-1550">It</w> <w lemma="must" pos="vmb" xml:id="A02262-053-a-1560">must</w> <w lemma="then" pos="av" xml:id="A02262-053-a-1570">then</w> <w lemma="be" pos="vvi" xml:id="A02262-053-a-1580">be</w> <w lemma="mean" pos="vvn" xml:id="A02262-053-a-1590">meant</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-a-1600">by</w> <w lemma="their" pos="po" xml:id="A02262-053-a-1610">their</w> <w lemma="expulsion" pos="n1" xml:id="A02262-053-a-1620">expulsion</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-1630">of</w> <w lemma="one" pos="crd" xml:id="A02262-053-a-1640">one</w> <w lemma="another" pos="d" xml:id="A02262-053-a-1650">another</w> <w lemma="in" pos="acp-p" xml:id="A02262-053-a-1660">in</w> <w lemma="their" pos="po" xml:id="A02262-053-a-1670">their</w> <w lemma="civil" pos="j" xml:id="A02262-053-a-1680" reg="Civil">Civill</w> <w lemma="war" pos="n2" xml:id="A02262-053-a-1690" reg="wars">warres</w> <pc xml:id="A02262-053-a-1700">:</pc> <w lemma="Julius" pos="n1-nn" xml:id="A02262-053-a-1710" rendition="#hi" reg="Julius">Iuilus</w> <w lemma="Caesar" pos="n1-nn" xml:id="A02262-053-a-1720" rendition="#hi" reg="Caesar">Coesar</w> <w lemma="vanquish" pos="j_vg" xml:id="A02262-053-a-1730">vanquishing</w> <w lemma="Pompey" pos="n1-nn" xml:id="A02262-053-a-1740" rendition="#hi">Pompey</w> <pc xml:id="A02262-053-a-1750" rendition="#hi">:</pc> <w lemma="mark" pos="vvb" xml:id="A02262-053-a-1760" rendition="#hi">Mark</w> <w lemma="Anthony" pos="n1-nn" xml:id="A02262-053-a-1770" rendition="#hi">Anthony</w> <w lemma="be" pos="vvg" xml:id="A02262-053-a-1780">being</w> <w lemma="his" pos="po" xml:id="A02262-053-a-1790">his</w> <w lemma="lieutenant" pos="n1" xml:id="A02262-053-a-1800">Lieutenant</w> <w lemma="in" pos="acp-p" xml:id="A02262-053-a-1810">in</w> <w lemma="Syria" pos="n1-nn" xml:id="A02262-053-a-1820" rendition="#hi">Syria</w> <pc join="right" xml:id="A02262-053-a-1830">(</pc> <w lemma="who" pos="crq-r" xml:id="A02262-053-a-1840">who</w> <w lemma="give" pos="vvd" xml:id="A02262-053-a-1850">gave</w> <w lemma="a" pos="d" xml:id="A02262-053-a-1860">a</w> <w lemma="great" pos="j" xml:id="A02262-053-a-1870">great</w> <w lemma="part" pos="n1" xml:id="A02262-053-a-1880">part</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-1890">of</w> <w lemma="the" pos="d" xml:id="A02262-053-a-1900">the</w> <w lemma="territory" pos="n2" xml:id="A02262-053-a-1910">Territories</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-1920">of</w> <w lemma="the" pos="d" xml:id="A02262-053-a-1930">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-053-a-1940" rendition="#hi" reg="jews">Iews</w> <w lemma="to" pos="acp-p" xml:id="A02262-053-a-1950">to</w> <w lemma="Cleopatra" pos="n1-nn" xml:id="A02262-053-a-1960" rendition="#hi">Cleopatra</w> <pc xml:id="A02262-053-a-1970" rendition="#hi">)</pc> <w lemma="after" pos="acp-p" xml:id="A02262-053-a-1980">after</w> <w lemma="absolute" pos="j" xml:id="A02262-053-a-1990">absolute</w> <w lemma="lord" pos="n1" xml:id="A02262-053-a-2000">Lord</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-2010">of</w> <w lemma="the" pos="d" xml:id="A02262-053-a-2020">the</w> <w lemma="eastern" pos="j" xml:id="A02262-053-a-2030">Eastern</w> <w lemma="part" pos="n2" xml:id="A02262-053-a-2040">parts</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-2050">of</w> <w lemma="the" pos="d" xml:id="A02262-053-a-2060">the</w> <w lemma="roman" pos="j-nn" xml:id="A02262-053-a-2070" rendition="#hi" reg="Roman">Romane</w> <w lemma="empire" pos="n1" xml:id="A02262-053-a-2080">Empire</w> <pc xml:id="A02262-053-a-2090">;</pc> <w lemma="in" pos="acp-p" xml:id="A02262-053-a-2100">in</w> <w lemma="the" pos="d" xml:id="A02262-053-a-2110">the</w> <w lemma="end" pos="n1" xml:id="A02262-053-a-2120">end</w> <w lemma="overthrow" pos="vvn" xml:id="A02262-053-a-2130">overthrown</w> <w lemma="and" pos="cc" xml:id="A02262-053-a-2140">and</w> <w lemma="deprive" pos="vvn" xml:id="A02262-053-a-2150">deprived</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-2160">of</w> <w lemma="all" pos="d" xml:id="A02262-053-a-2170">all</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-a-2180">by</w> <w lemma="Augustus" pos="n1-nn" xml:id="A02262-053-a-2190" rendition="#hi">Augustus</w> <pc xml:id="A02262-053-a-2200" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119580"> <w lemma="Vers." pos="n-ab" xml:id="A02262-053-a-2210">Vers.</w> <pc xml:id="A02262-053-a-2220" unit="sentence"/> <w lemma="303." pos="crd" xml:id="A02262-053-a-2230">303.</w> <pc xml:id="A02262-053-a-2240" unit="sentence"/> <w lemma="one" pos="crd" xml:id="A02262-053-a-2250">One</w> <w lemma="part" pos="n1" xml:id="A02262-053-a-2260">part</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-a-2270">by</w> <w lemma="roman" pos="j-nn" xml:id="A02262-053-a-2280" reg="Roman">Romane</w> <w lemma="etc" pos="n-ab" xml:id="A02262-053-a-2290" reg="etc.">&amp;c.</w> <pc xml:id="A02262-053-a-2300" unit="sentence">]</pc> <w lemma="judea" pos="n1-nn" xml:id="A02262-053-a-2310" rendition="#hi" reg="judea">Iudea</w> <w lemma="reduce" pos="vvd" xml:id="A02262-053-a-2320">reduced</w> <w lemma="into" pos="acp-p" xml:id="A02262-053-a-2330">into</w> <w lemma="a" pos="d" xml:id="A02262-053-a-2340">a</w> <w lemma="roman" pos="j-nn" xml:id="A02262-053-a-2350" rendition="#hi" reg="Roman">Romane</w> <w lemma="province" pos="n1" xml:id="A02262-053-a-2360">Province</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-a-2370">by</w> <w lemma="Pompey" pos="n1-nn" xml:id="A02262-053-a-2380" rendition="#hi">Pompey</w> <pc xml:id="A02262-053-a-2390" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-053-a-2400">and</w> <w lemma="then" pos="av" xml:id="A02262-053-a-2410">then</w> <w lemma="govern" pos="vvn" xml:id="A02262-053-a-2420">governed</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-a-2430">by</w> <w lemma="Pontius" pos="n1-nn" xml:id="A02262-053-a-2440" rendition="#hi">Pontius</w> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-053-a-2450" rendition="#hi" reg="Pilate">Pilat</w> <pc xml:id="A02262-053-a-2460" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119590"> <w lemma="Vers." pos="n-ab" xml:id="A02262-053-a-2470">Vers.</w> <pc xml:id="A02262-053-a-2480" unit="sentence"/> <w lemma="304." pos="crd" xml:id="A02262-053-a-2490">304.</w> <pc xml:id="A02262-053-a-2500" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-053-a-2510">The</w> <w lemma="other" pos="d" xml:id="A02262-053-a-2520">other</w> <w lemma="two" pos="crd" xml:id="A02262-053-a-2530">two</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-a-2540">by</w> <w lemma="brother" pos="n2" xml:id="A02262-053-a-2550">brothers</w> <w lemma="etc" pos="n-ab" xml:id="A02262-053-a-2560" reg="etc.">&amp;c.</w> <pc xml:id="A02262-053-a-2570" unit="sentence">]</pc> <w lemma="Philip" pos="n1-nn" xml:id="A02262-053-a-2580" rendition="#hi">Philip</w> <w lemma="and" pos="cc" xml:id="A02262-053-a-2590">and</w> <w lemma="Antipas" pos="n1-nn" xml:id="A02262-053-a-2600" rendition="#hi">Antipas</w> <pc join="right" xml:id="A02262-053-a-2610">(</pc> <w lemma="call" pos="vvn" xml:id="A02262-053-a-2620">called</w> <w lemma="also" pos="av" xml:id="A02262-053-a-2630">also</w> <w lemma="Herod" pos="n1-nn" xml:id="A02262-053-a-2640" rendition="#hi">Herod</w> <pc xml:id="A02262-053-a-2650" rendition="#hi">)</pc> <w lemma="son" pos="n2" xml:id="A02262-053-a-2660">sons</w> <w lemma="to" pos="acp-p" xml:id="A02262-053-a-2670">to</w> <w lemma="Herod" pos="n1-nn" xml:id="A02262-053-a-2680" rendition="#hi">Herod</w> <w lemma="the" pos="d" xml:id="A02262-053-a-2690">the</w> <w lemma="great" pos="j" xml:id="A02262-053-a-2700">Great</w> <pc xml:id="A02262-053-a-2710">:</pc> <w lemma="the" pos="d" xml:id="A02262-053-a-2720">the</w> <w lemma="one" pos="crd" xml:id="A02262-053-a-2730">one</w> <w lemma="tetrarch" pos="n1" xml:id="A02262-053-a-2740" rendition="#hi">Tetrarch</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-a-2750">of</w> <w lemma="Iturea" pos="n1-nn" xml:id="A02262-053-a-2760" rendition="#hi">Iturea</w> <pc xml:id="A02262-053-a-2770" rendition="#hi">,</pc> <w lemma="a" pos="d" xml:id="A02262-053-a-2780">a</w> <w lemma="country" pos="n1" xml:id="A02262-053-a-2790" reg="Country">Countrey</w> <w lemma="which" pos="crq-r" xml:id="A02262-053-a-2800">which</w> <w lemma="lie" pos="vvz" xml:id="A02262-053-a-2810">lies</w> <w lemma="at" pos="acp-p" xml:id="A02262-053-a-2820">at</w> <pb facs="53" n="99" xml:id="A02262-053-b"/> <w lemma="the" pos="d" xml:id="A02262-053-b-0010">the</w> <w lemma="foot" pos="n1" xml:id="A02262-053-b-0020">foot</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-b-0030">of</w> <w lemma="Libanus" pos="n1-nn" xml:id="A02262-053-b-0040" rendition="#hi">Libanus</w> <pc xml:id="A02262-053-b-0050" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-053-b-0060">and</w> <w lemma="the" pos="d" xml:id="A02262-053-b-0070">the</w> <w lemma="other" pos="pi_d" xml:id="A02262-053-b-0080">other</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-b-0090">of</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-053-b-0100" rendition="#hi">Galilee</w> <pc xml:id="A02262-053-b-0110" rendition="#hi">:</pc> <w lemma="to" pos="acp-p" xml:id="A02262-053-b-0120">to</w> <w lemma="who" pos="crq-ro" xml:id="A02262-053-b-0130" reg="whom">who�m</w> <w lemma="Agrippa" pos="n1-nn" xml:id="A02262-053-b-0140" rendition="#hi">Agrippa</w> <w lemma="succeed" pos="vvd" xml:id="A02262-053-b-0150">succeeded</w> <pc xml:id="A02262-053-b-0160">,</pc> <w lemma="the" pos="d" xml:id="A02262-053-b-0170">the</w> <w lemma="son" pos="n1" xml:id="A02262-053-b-0180">son</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-b-0190">of</w> <w lemma="Aristobulus" pos="n1-nn" xml:id="A02262-053-b-0200" rendition="#hi">Aristobulus</w> <w lemma="slay" pos="vvn" xml:id="A02262-053-b-0210">slain</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-b-0220">by</w> <w lemma="his" pos="po" xml:id="A02262-053-b-0230">his</w> <w lemma="father" pos="n1" xml:id="A02262-053-b-0240">father</w> <w lemma="Herod" pos="n1-nn" xml:id="A02262-053-b-0250" rendition="#hi">Herod</w> <pc xml:id="A02262-053-b-0260" rendition="#hi">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-053-b-0270">with</w> <w lemma="the" pos="d" xml:id="A02262-053-b-0280">the</w> <w lemma="title" pos="n1" xml:id="A02262-053-b-0290">title</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-b-0300">of</w> <w lemma="a" pos="d" xml:id="A02262-053-b-0310">a</w> <w lemma="king" pos="n1" xml:id="A02262-053-b-0320">King</w> <w lemma="bestow" pos="vvn" xml:id="A02262-053-b-0330">bestowed</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-b-0340">by</w> <w lemma="Caesar" pos="n1-nn" xml:id="A02262-053-b-0350" rendition="#hi" reg="Caesar">Coesar</w> <pc xml:id="A02262-053-b-0360" unit="sentence" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119600"> <w lemma="verse" pos="n1" xml:id="A02262-053-b-0370" reg="Verse">Vers</w> <w lemma="305." pos="crd" xml:id="A02262-053-b-0380">305.</w> <pc xml:id="A02262-053-b-0390" unit="sentence"/> <w lemma="from" pos="acp-p" xml:id="A02262-053-b-0400">From</w> <w lemma="savage" pos="j" xml:id="A02262-053-b-0410">savage</w> <w lemma="idumaean" pos="n2-nn_j" xml:id="A02262-053-b-0420">Idumaeans</w> <pc xml:id="A02262-053-b-0430">]</pc> <w lemma="Antipater" pos="n1-nn" xml:id="A02262-053-b-0440" rendition="#hi">Antipater</w> <pc xml:id="A02262-053-b-0450" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-053-b-0460">the</w> <w lemma="father" pos="n1" xml:id="A02262-053-b-0470">father</w> <w lemma="of" pos="acp-p" xml:id="A02262-053-b-0480">of</w> <w lemma="Herod" pos="n1-nn" xml:id="A02262-053-b-0490" rendition="#hi">Herod</w> <pc xml:id="A02262-053-b-0500" rendition="#hi">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-053-b-0510">was</w> <w lemma="a" pos="d" xml:id="A02262-053-b-0520">an</w> <w lemma="idumoean" pos="j-nn" xml:id="A02262-053-b-0530" rendition="#hi">Idumoean</w> <pc xml:id="A02262-053-b-0540" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-053-b-0550">who</w> <w lemma="in" pos="acp-p" xml:id="A02262-053-b-0560">in</w> <w lemma="the" pos="d" xml:id="A02262-053-b-0570">the</w> <w lemma="contention" pos="n1" xml:id="A02262-053-b-0580">contention</w> <w lemma="between" pos="acp-p" xml:id="A02262-053-b-0590">between</w> <w lemma="the" pos="d" xml:id="A02262-053-b-0600">the</w> <w lemma="two" pos="crd" xml:id="A02262-053-b-0610">two</w> <w lemma="brethren" pos="n2" xml:id="A02262-053-b-0620" reg="brothers">brethren</w> <w lemma="Hircanus" pos="n1-nn" xml:id="A02262-053-b-0630" rendition="#hi">Hircanus</w> <w lemma="and" pos="cc" xml:id="A02262-053-b-0640">and</w> <w lemma="Aristobulus" pos="n1-nn" xml:id="A02262-053-b-0650" rendition="#hi">Aristobulus</w> <pc xml:id="A02262-053-b-0660" rendition="#hi">,</pc> <w lemma="about" pos="acp-p" xml:id="A02262-053-b-0670">about</w> <w lemma="the" pos="d" xml:id="A02262-053-b-0680">the</w> <w lemma="kingdom" pos="n1" xml:id="A02262-053-b-0690" reg="Kingdom">Kingdome</w> <pc xml:id="A02262-053-b-0700">,</pc> <w lemma="take" pos="vvd" xml:id="A02262-053-b-0710">took</w> <w lemma="part" pos="n1" xml:id="A02262-053-b-0720">part</w> <w lemma="with" pos="acp-p" xml:id="A02262-053-b-0730">with</w> <w lemma="Hircanus" pos="n1-nn" xml:id="A02262-053-b-0740" rendition="#hi">Hircanus</w> <pc xml:id="A02262-053-b-0750" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-053-b-0760">and</w> <w lemma="grow" pos="vvd" xml:id="A02262-053-b-0770">grew</w> <w lemma="so" pos="av" xml:id="A02262-053-b-0780">so</w> <w lemma="powerful" pos="j" xml:id="A02262-053-b-0790" reg="powerful">powerfull</w> <pc xml:id="A02262-053-b-0800">,</pc> <w lemma="that" pos="cs" xml:id="A02262-053-b-0810">that</w> <w lemma="he" pos="pns" xml:id="A02262-053-b-0820">he</w> <w lemma="make" pos="vvd" xml:id="A02262-053-b-0830">made</w> <w lemma="a" pos="d" xml:id="A02262-053-b-0840">a</w> <w lemma="way" pos="n1" xml:id="A02262-053-b-0850">way</w> <w lemma="for" pos="acp-p" xml:id="A02262-053-b-0860">for</w> <w lemma="his" pos="po" xml:id="A02262-053-b-0870">his</w> <w lemma="son" pos="n1" xml:id="A02262-053-b-0880">son</w> <w lemma="to" pos="acp-p" xml:id="A02262-053-b-0890">to</w> <w lemma="the" pos="d" xml:id="A02262-053-b-0900">the</w> <w lemma="sovereignty" pos="n1" xml:id="A02262-053-b-0910" reg="Sovereignty">Soveraigntie</w> <pc xml:id="A02262-053-b-0920">,</pc> <w lemma="though" pos="cs" xml:id="A02262-053-b-0930">though</w> <w lemma="he" pos="pns" xml:id="A02262-053-b-0940">he</w> <w lemma="himself" pos="px" xml:id="A02262-053-b-0950">himself</w> <w lemma="be" pos="vvd" xml:id="A02262-053-b-0960">was</w> <w lemma="prevent" pos="vvn" xml:id="A02262-053-b-0970">prevented</w> <w lemma="by" pos="acp-p" xml:id="A02262-053-b-0980">by</w> <w lemma="poison" pos="n1" xml:id="A02262-053-b-0990" reg="poison">poyson</w> <pc xml:id="A02262-053-b-1000">.</pc> </p> <p xml:id="A02262-e119610"> <w lemma="Vers." pos="n-ab" xml:id="A02262-053-b-1010">Vers.</w> <pc xml:id="A02262-053-b-1020" unit="sentence"/> <w lemma="327." pos="crd" xml:id="A02262-053-b-1030">327.</w> <pc xml:id="A02262-053-b-1040" unit="sentence"/> <w lemma="that" pos="cs" xml:id="A02262-053-b-1050">That</w> <w lemma="name" pos="n1" xml:id="A02262-053-b-1060">Name</w> <pc xml:id="A02262-053-b-1070">]</pc> <w lemma="jehova" pos="n1-nn" xml:id="A02262-053-b-1080" rendition="#hi" reg="jehova">Iehova</w> <pc xml:id="A02262-053-b-1090" unit="sentence" rendition="#hi">.</pc> </p> </div> <div n="3" type="act" xml:id="A02262-e119620"> <pb facs="54" n="100" xml:id="A02262-054-a"/> <head> <w lemma="annotation" pos="n2" xml:id="A02262-054-a-0010">ANNOTATIONS</w> <w lemma="upon" pos="acp-p" xml:id="A02262-054-a-0020" reg="UPON">VPON</w> <w lemma="the" pos="d" xml:id="A02262-054-a-0030">THE</w> <w lemma="three" pos="ord" xml:id="A02262-054-a-0040">THIRD</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-054-a-0050">ACT.</w> <pc xml:id="A02262-054-a-0060" unit="sentence"/> </head> <p xml:id="A02262-e119630"> <w lemma="verse" pos="n1" xml:id="A02262-054-a-0070">VErse</w> <w lemma="47." pos="crd" xml:id="A02262-054-a-0080">47.</w> <pc xml:id="A02262-054-a-0090" unit="sentence"/> <w lemma="brutish" pos="j" xml:id="A02262-054-a-0100">Brutish</w> <w lemma="thunder" pos="n1" xml:id="A02262-054-a-0110">Thunder</w> <pc xml:id="A02262-054-a-0120">]</pc> <w lemma="the" pos="d" xml:id="A02262-054-a-0130">The</w> <w lemma="philosopher" pos="n2" xml:id="A02262-054-a-0140">Philosophers</w> <w lemma="will" pos="vmb" xml:id="A02262-054-a-0150">will</w> <w lemma="have" pos="vvi" xml:id="A02262-054-a-0160">have</w> <w lemma="two" pos="crd" xml:id="A02262-054-a-0170">two</w> <w lemma="sort" pos="n2" xml:id="A02262-054-a-0180">sorts</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-a-0190">of</w> <w lemma="lightning" pos="n1" xml:id="A02262-054-a-0200">Lightning</w> <pc xml:id="A02262-054-a-0210">:</pc> <w lemma="call" pos="vvg" xml:id="A02262-054-a-0220">calling</w> <w lemma="the" pos="d" xml:id="A02262-054-a-0230">the</w> <w lemma="one" pos="crd" xml:id="A02262-054-a-0240">one</w> <w lemma="fatal" pos="j" xml:id="A02262-054-a-0250" reg="fatal">fatall</w> <pc xml:id="A02262-054-a-0260">,</pc> <w lemma="that" pos="cs" xml:id="A02262-054-a-0270">that</w> <w lemma="be" pos="vvz" xml:id="A02262-054-a-0280">is</w> <pc xml:id="A02262-054-a-0290">,</pc> <w lemma="pre-appointed" pos="j" xml:id="A02262-054-a-0300">pre-appointed</w> <w lemma="and" pos="cc" xml:id="A02262-054-a-0310">and</w> <w lemma="mortal" pos="j" xml:id="A02262-054-a-0320" reg="mortal">mortall</w> <pc xml:id="A02262-054-a-0330">;</pc> <w lemma="the" pos="d" xml:id="A02262-054-a-0340">the</w> <w lemma="other" pos="pi_d" xml:id="A02262-054-a-0350">other</w> <w lemma="brutish" pos="j" xml:id="A02262-054-a-0360">Brutish</w> <pc xml:id="A02262-054-a-0370">,</pc> <w lemma="that" pos="cs" xml:id="A02262-054-a-0380">that</w> <w lemma="be" pos="vvz" xml:id="A02262-054-a-0390">is</w> <pc xml:id="A02262-054-a-0400">,</pc> <w lemma="accidental" pos="j" xml:id="A02262-054-a-0410" reg="accidental">accidentall</w> <pc xml:id="A02262-054-a-0420">,</pc> <w lemma="and" pos="cc" xml:id="A02262-054-a-0430">and</w> <w lemma="fly" pos="vvg" xml:id="A02262-054-a-0440">flying</w> <w lemma="at" pos="acp-p" xml:id="A02262-054-a-0450">at</w> <w lemma="random" pos="n1" xml:id="A02262-054-a-0460">random</w> <pc xml:id="A02262-054-a-0470">.</pc> </p> <p xml:id="A02262-e119640"> <w lemma="Vers." pos="n-ab" xml:id="A02262-054-a-0480">Vers.</w> <pc xml:id="A02262-054-a-0490" unit="sentence"/> <w lemma="119." pos="crd" xml:id="A02262-054-a-0500">119.</w> <pc xml:id="A02262-054-a-0510" unit="sentence"/> <w lemma="he" pos="pns" xml:id="A02262-054-a-0520">He</w> <pc xml:id="A02262-054-a-0530">,</pc> <w lemma="who" pos="crq-ro" xml:id="A02262-054-a-0540">whom</w> <w lemma="etc" pos="n-ab" xml:id="A02262-054-a-0550" reg="etc.">&amp;c.</w> <pc xml:id="A02262-054-a-0560" unit="sentence">]</pc> <w lemma="Herod" pos="n1-nn" xml:id="A02262-054-a-0570" rendition="#hi">Herod</w> <w lemma="Antipas" pos="n1-nn" xml:id="A02262-054-a-0580" rendition="#hi">Antipas</w> <pc xml:id="A02262-054-a-0590" rendition="#hi">;</pc> <w lemma="then" pos="av" xml:id="A02262-054-a-0600">then</w> <w lemma="tetrarch" pos="n1" xml:id="A02262-054-a-0610" rendition="#hi">Tetrarch</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-a-0620">of</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-054-a-0630" rendition="#hi">Galilee</w> <pc xml:id="A02262-054-a-0640" rendition="#hi">:</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-054-a-0650">whose</w> <w lemma="father" pos="n1" xml:id="A02262-054-a-0660">father</w> <w lemma="Herod" pos="n1-nn" xml:id="A02262-054-a-0670" rendition="#hi">Herod</w> <w lemma="the" pos="d" xml:id="A02262-054-a-0680">the</w> <w lemma="great" pos="j" xml:id="A02262-054-a-0690">Great</w> <w lemma="so" pos="av" xml:id="A02262-054-a-0700">so</w> <w lemma="magnificent" pos="av_j" xml:id="A02262-054-a-0710">magnificently</w> <w lemma="reedify" pos="vvn" xml:id="A02262-054-a-0720" reg="re-edified">reedified</w> <w lemma="the" pos="d" xml:id="A02262-054-a-0730">the</w> <w lemma="temple" pos="n1" xml:id="A02262-054-a-0740">Temple</w> <pc xml:id="A02262-054-a-0750">,</pc> <w lemma="that" pos="cs" xml:id="A02262-054-a-0760">that</w> <w lemma="the" pos="d" xml:id="A02262-054-a-0770">the</w> <w lemma="glory" pos="n1" xml:id="A02262-054-a-0780">glory</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-a-0790">of</w> <w lemma="the" pos="d" xml:id="A02262-054-a-0800">the</w> <w lemma="latter" pos="j" xml:id="A02262-054-a-0810">latter</w> <w lemma="exceed" pos="vvd" xml:id="A02262-054-a-0820">exceeded</w> <w lemma="that" pos="d" xml:id="A02262-054-a-0830">that</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-a-0840">of</w> <w lemma="the" pos="d" xml:id="A02262-054-a-0850">the</w> <w lemma="former" pos="j" xml:id="A02262-054-a-0860">former</w> <pc xml:id="A02262-054-a-0870" unit="sentence">.</pc> </p> <p xml:id="A02262-e119650"> <w lemma="verse" pos="n1" xml:id="A02262-054-a-0880">Verse</w> <w lemma="122." pos="crd" xml:id="A02262-054-a-0890">122.</w> <pc xml:id="A02262-054-a-0900" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-054-a-0910">The</w> <w lemma="land" pos="n1" xml:id="A02262-054-a-0920">land</w> <w lemma="etc" pos="n-ab" xml:id="A02262-054-a-0930" reg="etc.">&amp;c.</w> <pc xml:id="A02262-054-a-0940" unit="sentence">]</pc> <w lemma="Phoenicia" pos="n1-nn" xml:id="A02262-054-a-0950" rendition="#hi">Phoenicia</w> <pc xml:id="A02262-054-a-0960" rendition="#hi">;</pc> <w lemma="the" pos="d" xml:id="A02262-054-a-0970">the</w> <w lemma="ancient" pos="j" xml:id="A02262-054-a-0980">ancient</w> <w lemma="kingdom" pos="n1" xml:id="A02262-054-a-0990" reg="kingdom">kingdome</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-a-1000">of</w> <w lemma="Agenor" pos="n1-nn" xml:id="A02262-054-a-1010" rendition="#hi">Agenor</w> <pc xml:id="A02262-054-a-1020" rendition="#hi">,</pc> <w lemma="son" pos="n1" xml:id="A02262-054-a-1030">son</w> <w lemma="to" pos="acp-p" xml:id="A02262-054-a-1040">to</w> <w lemma="Belus" pos="n1-nn" xml:id="A02262-054-a-1050" rendition="#hi">Belus</w> <w lemma="Priscus" pos="n1-nn" xml:id="A02262-054-a-1060" rendition="#hi">Priscus</w> <pc xml:id="A02262-054-a-1070" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-054-a-1080">who</w> <w lemma="be" pos="vvd" xml:id="A02262-054-a-1090">was</w> <w lemma="repute" pos="vvn" xml:id="A02262-054-a-1100">reputed</w> <w lemma="a" pos="d" xml:id="A02262-054-a-1110">a</w> <w lemma="god" pos="n1" xml:id="A02262-054-a-1120">God</w> <w lemma="after" pos="acp-p" xml:id="A02262-054-a-1130">after</w> <w lemma="his" pos="po" xml:id="A02262-054-a-1140">his</w> <w lemma="death" pos="n1" xml:id="A02262-054-a-1150">death</w> <pc xml:id="A02262-054-a-1160">,</pc> <w lemma="and" pos="cc" xml:id="A02262-054-a-1170">and</w> <w lemma="honour" pos="vvn" xml:id="A02262-054-a-1180">honoured</w> <w lemma="with" pos="acp-p" xml:id="A02262-054-a-1190">with</w> <w lemma="temple" pos="n2" xml:id="A02262-054-a-1200">Temples</w> <pc xml:id="A02262-054-a-1210">;</pc> <w lemma="call" pos="vvn" xml:id="A02262-054-a-1220">called</w> <w lemma="Bel" pos="n1-nn" xml:id="A02262-054-a-1230" rendition="#hi">Bel</w> <w lemma="by" pos="acp-p" xml:id="A02262-054-a-1240">by</w> <w lemma="the" pos="d" xml:id="A02262-054-a-1250">the</w> <w lemma="assyrian" pos="n2-nn_j" xml:id="A02262-054-a-1260" rendition="#hi">Assyrians</w> <pc xml:id="A02262-054-a-1270" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-054-a-1280">and</w> <w lemma="Baal" pos="n1-nn" xml:id="A02262-054-a-1290" rendition="#hi">Baal</w> <w lemma="by" pos="acp-p" xml:id="A02262-054-a-1300">by</w> <w lemma="the" pos="d" xml:id="A02262-054-a-1310">the</w> <w lemma="hebrew" pos="n2-nn_j" xml:id="A02262-054-a-1320" rendition="#hi">Hebrews</w> <pc xml:id="A02262-054-a-1330" unit="sentence" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119660"> <w lemma="verse" pos="n1" xml:id="A02262-054-a-1340">Verse</w> <w lemma="142." pos="crd" xml:id="A02262-054-a-1350">142.</w> <pc xml:id="A02262-054-a-1360" unit="sentence"/> <w lemma="who" pos="crq-rg" xml:id="A02262-054-a-1370">Whose</w> <w lemma="flood" pos="n2" xml:id="A02262-054-a-1380" reg="floods">flouds</w> <w lemma="in" pos="acp-p" xml:id="A02262-054-a-1390">in</w> <w lemma="summer" pos="n1" xml:id="A02262-054-a-1400">Summer</w> <w lemma="swell" pos="vvi" xml:id="A02262-054-a-1410">swell</w> <pc xml:id="A02262-054-a-1420">]</pc> <w lemma="Nilus" pos="n1-nn" xml:id="A02262-054-a-1430" rendition="#hi">Nilus</w> <pc xml:id="A02262-054-a-1440" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-054-a-1450">which</w> <w lemma="constant" pos="av_j" xml:id="A02262-054-a-1460">constantly</w> <w lemma="begin" pos="vvz" xml:id="A02262-054-a-1470">begins</w> <w lemma="to" pos="acp-cs" xml:id="A02262-054-a-1480">to</w> <w lemma="rise" pos="vvi" xml:id="A02262-054-a-1490">rise</w> <w lemma="with" pos="acp-p" xml:id="A02262-054-a-1500">with</w> <w lemma="the" pos="d" xml:id="A02262-054-a-1510">the</w> <w lemma="rise" pos="j_vg" xml:id="A02262-054-a-1520">rising</w> <w lemma="sun" pos="n1" xml:id="A02262-054-a-1530" reg="Sun">Sunne</w> <w lemma="on" pos="acp-p" xml:id="A02262-054-a-1540">on</w> <w lemma="the" pos="d" xml:id="A02262-054-a-1550">the</w> <w lemma="seventeenth" pos="ord" xml:id="A02262-054-a-1560">seventeenth</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-a-1570">of</w> <w lemma="june" pos="n1-nn" xml:id="A02262-054-a-1580" rendition="#hi" reg="june">Iune</w> <pc xml:id="A02262-054-a-1590" rendition="#hi">,</pc> <w lemma="increase" pos="vvg" xml:id="A02262-054-a-1600">increasing</w> <w lemma="by" pos="acp-p" xml:id="A02262-054-a-1610">by</w> <w lemma="degree" pos="n2" xml:id="A02262-054-a-1620">degrees</w> <pc xml:id="A02262-054-a-1630">,</pc> <w lemma="until" pos="acp-cs" xml:id="A02262-054-a-1640" reg="until">untill</w> <w lemma="it" pos="pn" xml:id="A02262-054-a-1650">it</w> <w lemma="make" pos="vvb" xml:id="A02262-054-a-1660">make</w> <w lemma="all" pos="d" xml:id="A02262-054-a-1670">all</w> <w lemma="the" pos="d" xml:id="A02262-054-a-1680">the</w> <w lemma="land" pos="n1" xml:id="A02262-054-a-1690">Land</w> <w lemma="a" pos="d" xml:id="A02262-054-a-1700">a</w> <w lemma="lake" pos="n1" xml:id="A02262-054-a-1710">Lake</w> <pc xml:id="A02262-054-a-1720" unit="sentence">.</pc> </p> <quote xml:id="A02262-e119670"> <l xml:id="A02262-e119680"> <w lemma="not" pos="xx" xml:id="A02262-054-a-1730">Not</w> <w lemma="tie" pos="vvn" xml:id="A02262-054-a-1740" reg="tied">ty'd</w> <w lemma="to" pos="acp-p" xml:id="A02262-054-a-1750">to</w> <w lemma="law" pos="n2" xml:id="A02262-054-a-1760">laws</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-a-1770">of</w> <w lemma="other" pos="d" xml:id="A02262-054-a-1780">other</w> <w lemma="stream" pos="n2" xml:id="A02262-054-a-1790">Streams</w> <pc xml:id="A02262-054-a-1800">;</pc> <w lemma="the" pos="d" xml:id="A02262-054-a-1810">the</w> <w lemma="sun" pos="n1" xml:id="A02262-054-a-1820">Sun</w> </l> <l xml:id="A02262-e119690"> <w lemma="when" pos="crq-cs" xml:id="A02262-054-a-1830">When</w> <w lemma="further" pos="j-s" xml:id="A02262-054-a-1840">furthest</w> <w lemma="off" pos="acp-p" xml:id="A02262-054-a-1850">off</w> <pc xml:id="A02262-054-a-1860">,</pc> <w lemma="thy" pos="po" xml:id="A02262-054-a-1870">thy</w> <w lemma="stream" pos="n2" xml:id="A02262-054-a-1880">streams</w> <w lemma="then" pos="av" xml:id="A02262-054-a-1890">then</w> <w lemma="poor" pos="j-s" xml:id="A02262-054-a-1900">poorest</w> <w lemma="run" pos="n1" xml:id="A02262-054-a-1910">run</w> <pc xml:id="A02262-054-a-1920">:</pc> </l> <l xml:id="A02262-e119700"> <w lemma="intemperate" pos="j" xml:id="A02262-054-a-1930">Intemperate</w> <w lemma="heaven" pos="n1" xml:id="A02262-054-a-1940">heaven</w> <w lemma="to" pos="acp-cs" xml:id="A02262-054-a-1950">to</w> <w lemma="temper" pos="vvi" xml:id="A02262-054-a-1960">temper</w> <pc xml:id="A02262-054-a-1970">,</pc> <w lemma="midst" pos="n1" xml:id="A02262-054-a-1980">midst</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-a-1990">of</w> <w lemma="heat" pos="n1" xml:id="A02262-054-a-2000">heat</w> <pc xml:id="A02262-054-a-2010">,</pc> </l> <l xml:id="A02262-e119710"> <w lemma="under" pos="acp-p" xml:id="A02262-054-a-2020" reg="Under">Vnder</w> <w lemma="the" pos="d" xml:id="A02262-054-a-2030">the</w> <w lemma="burn" pos="j_vg" xml:id="A02262-054-a-2040">burning</w> <w lemma="zone" pos="n1" xml:id="A02262-054-a-2050">Zone</w> <pc xml:id="A02262-054-a-2060">,</pc> <w lemma="bid" pos="vvb" xml:id="A02262-054-a-2070">bid</w> <w lemma="to" pos="acp-cs" xml:id="A02262-054-a-2080">to</w> <w lemma="grow" pos="vvi" xml:id="A02262-054-a-2090">grow</w> <w lemma="great" pos="j" xml:id="A02262-054-a-2100">great</w> <pc xml:id="A02262-054-a-2110" unit="sentence">.</pc> </l> <pb facs="54" n="101" xml:id="A02262-054-b"/> <l xml:id="A02262-e119720"> <w lemma="then" pos="av" xml:id="A02262-054-b-0010">Then</w> <w lemma="Nile" pos="n1-nn" xml:id="A02262-054-b-0020">Nile</w> <w lemma="assist" pos="vvz" xml:id="A02262-054-b-0030">assists</w> <w lemma="the" pos="d" xml:id="A02262-054-b-0040">the</w> <w lemma="world" pos="n1" xml:id="A02262-054-b-0050">world</w> <pc xml:id="A02262-054-b-0060">;</pc> <w lemma="lest" pos="cs" xml:id="A02262-054-b-0070">lest</w> <w lemma="fire" pos="n1" xml:id="A02262-054-b-0080">fire</w> <w lemma="shall" pos="vmd" xml:id="A02262-054-b-0090">should</w> <w lemma="quell" pos="vvi" xml:id="A02262-054-b-0100">quell</w> </l> <l xml:id="A02262-e119730"> <w lemma="the" pos="d" xml:id="A02262-054-b-0110">The</w> <w lemma="earth" pos="n1" xml:id="A02262-054-b-0120">Earth</w> <pc xml:id="A02262-054-b-0130">:</pc> <w lemma="and" pos="cc" xml:id="A02262-054-b-0140">and</w> <w lemma="make" pos="vvi" xml:id="A02262-054-b-0150">make</w> <w lemma="his" pos="po" xml:id="A02262-054-b-0160">his</w> <w lemma="high-born" pos="j" xml:id="A02262-054-b-0170" reg="high-born">high-borne</w> <w lemma="water" pos="n2" xml:id="A02262-054-b-0180">waters</w> <w lemma="swell" pos="vvb" xml:id="A02262-054-b-0190">swell</w> </l> <l xml:id="A02262-e119740"> <w lemma="against" pos="acp-p" xml:id="A02262-054-b-0200">Against</w> <w lemma="the" pos="d" xml:id="A02262-054-b-0210">the</w> <w lemma="lion" pos="n2" xml:id="A02262-054-b-0220" reg="lion's">Lions</w> <w lemma="flame" pos="vvg" xml:id="A02262-054-b-0230">flaming</w> <w lemma="jaw" pos="n2" xml:id="A02262-054-b-0240">jaws</w> <pc xml:id="A02262-054-b-0250">.</pc> <pc xml:id="A02262-054-b-0260">�</pc> </l> </quote> <bibl xml:id="A02262-e119750"> <w lemma="Lucan" pos="n1-nn" xml:id="A02262-054-b-0270">Lucan</w> <pc xml:id="A02262-054-b-0280">.</pc> <w lemma="l." pos="n-ab" xml:id="A02262-054-b-0290">l.</w> <w lemma="10." pos="crd" xml:id="A02262-054-b-0300">10.</w> <pc xml:id="A02262-054-b-0310"/> </bibl> <p xml:id="A02262-e119760"> <w lemma="Ver." pos="n-ab" xml:id="A02262-054-b-0320">Ver.</w> <pc xml:id="A02262-054-b-0330" unit="sentence"/> <w lemma="187." pos="crd" xml:id="A02262-054-b-0340">187.</w> <pc xml:id="A02262-054-b-0350" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-054-b-0360">The</w> <w lemma="free" pos="j" xml:id="A02262-054-b-0370">free</w> <w lemma="bear" pos="j_vn" xml:id="A02262-054-b-0380">born</w> <pc xml:id="A02262-054-b-0390">]</pc> <w lemma="it" pos="pn" xml:id="A02262-054-b-0400">It</w> <w lemma="be" pos="vvd" xml:id="A02262-054-b-0410">was</w> <w lemma="the" pos="d" xml:id="A02262-054-b-0420">the</w> <w lemma="custom" pos="n1" xml:id="A02262-054-b-0430" reg="custom">custome</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-b-0440">of</w> <w lemma="the" pos="d" xml:id="A02262-054-b-0450">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-054-b-0460" rendition="#hi" reg="Romans">Romanes</w> <w lemma="to" pos="acp-cs" xml:id="A02262-054-b-0470">to</w> <w lemma="punish" pos="vvi" xml:id="A02262-054-b-0480">punish</w> <w lemma="slave" pos="n2" xml:id="A02262-054-b-0490">slaves</w> <w lemma="only" pos="av_j" xml:id="A02262-054-b-0500" reg="only">onely</w> <w lemma="with" pos="acp-p" xml:id="A02262-054-b-0510">with</w> <w lemma="whip" pos="n2" xml:id="A02262-054-b-0520">whips</w> <pc xml:id="A02262-054-b-0530">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-054-b-0540">but</w> <w lemma="their" pos="po" xml:id="A02262-054-b-0550">their</w> <w lemma="child" pos="n2" xml:id="A02262-054-b-0560">children</w> <w lemma="and" pos="cc" xml:id="A02262-054-b-0570">and</w> <w lemma="the" pos="d" xml:id="A02262-054-b-0580">the</w> <w lemma="free" pos="j" xml:id="A02262-054-b-0590">free</w> <pc xml:id="A02262-054-b-0600">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-054-b-0610">with</w> <w lemma="rod" pos="n2" xml:id="A02262-054-b-0620">rods</w> <pc xml:id="A02262-054-b-0630" unit="sentence">.</pc> </p> <p xml:id="A02262-e119770"> <w lemma="verse" pos="n1" xml:id="A02262-054-b-0640">Verse</w> <w lemma="195." pos="crd" xml:id="A02262-054-b-0650">195.</w> <pc xml:id="A02262-054-b-0660" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-054-b-0670">The</w> <w lemma="wreathe" pos="j_vn" xml:id="A02262-054-b-0680">wreathed</w> <w lemma="thorn" pos="n2" xml:id="A02262-054-b-0690">Thorns</w> <pc xml:id="A02262-054-b-0700">]</pc> <w lemma="in" pos="acp-p" xml:id="A02262-054-b-0710">in</w> <w lemma="reverence" pos="n1" xml:id="A02262-054-b-0720">reverence</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-b-0730">of</w> <w lemma="this" pos="d" xml:id="A02262-054-b-0740">this</w> <w lemma="crown" pos="n1" xml:id="A02262-054-b-0750">crown</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-b-0760">of</w> <w lemma="thorn" pos="n2" xml:id="A02262-054-b-0770">Thorns</w> <pc xml:id="A02262-054-b-0780">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-054-b-0790">which</w> <w lemma="be" pos="vvd" xml:id="A02262-054-b-0800">was</w> <w lemma="plait" pos="vvn" xml:id="A02262-054-b-0810" reg="plaited">platted</w> <w lemma="about" pos="acp-p" xml:id="A02262-054-b-0820">about</w> <w lemma="the" pos="d" xml:id="A02262-054-b-0830">the</w> <w lemma="brow" pos="n2" xml:id="A02262-054-b-0840">brows</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-b-0850">of</w> <w lemma="our" pos="po" xml:id="A02262-054-b-0860">our</w> <w lemma="saviour" pos="n1" xml:id="A02262-054-b-0870">Saviour</w> <pc xml:id="A02262-054-b-0880">,</pc> <w lemma="the" pos="d" xml:id="A02262-054-b-0890">the</w> <w lemma="christian" pos="n2-nn_j" xml:id="A02262-054-b-0900">Christians</w> <w lemma="forbear" pos="vvd" xml:id="A02262-054-b-0910" reg="forbore">forbare</w> <w lemma="to" pos="acp-cs" xml:id="A02262-054-b-0920">to</w> <w lemma="wear" pos="vvi" xml:id="A02262-054-b-0930">wear</w> <w lemma="any" pos="d" xml:id="A02262-054-b-0940">any</w> <w lemma="garland" pos="n2" xml:id="A02262-054-b-0950">garlands</w> <w lemma="on" pos="acp-p" xml:id="A02262-054-b-0960">on</w> <w lemma="their" pos="po" xml:id="A02262-054-b-0970">their</w> <w lemma="head" pos="n2" xml:id="A02262-054-b-0980">heads</w> <w lemma="in" pos="acp-p" xml:id="A02262-054-b-0990">in</w> <w lemma="their" pos="po" xml:id="A02262-054-b-1000">their</w> <w lemma="festival" pos="n2" xml:id="A02262-054-b-1010" reg="Festivals">Festivalls</w> <pc xml:id="A02262-054-b-1020">;</pc> <w lemma="although" pos="cs" xml:id="A02262-054-b-1030">although</w> <w lemma="it" pos="pn" xml:id="A02262-054-b-1040">it</w> <w lemma="be" pos="vvd" xml:id="A02262-054-b-1050">were</w> <w lemma="the" pos="d" xml:id="A02262-054-b-1060">the</w> <w lemma="custom" pos="n1" xml:id="A02262-054-b-1070" reg="custom">custome</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-b-1080">of</w> <w lemma="those" pos="d" xml:id="A02262-054-b-1090">those</w> <w lemma="nation" pos="n2" xml:id="A02262-054-b-1100">Nations</w> <pc xml:id="A02262-054-b-1110">,</pc> <w lemma="among" pos="acp-p" xml:id="A02262-054-b-1120">among</w> <w lemma="who" pos="crq-ro" xml:id="A02262-054-b-1130">whom</w> <w lemma="they" pos="pns" xml:id="A02262-054-b-1140">they</w> <w lemma="live" pos="vvd" xml:id="A02262-054-b-1150">lived</w> <pc xml:id="A02262-054-b-1160">.</pc> </p> <p xml:id="A02262-e119780"> <w lemma="Vers." pos="n-ab" xml:id="A02262-054-b-1170">Vers.</w> <pc xml:id="A02262-054-b-1180" unit="sentence"/> <w lemma="221." pos="crd" xml:id="A02262-054-b-1190">221.</w> <pc xml:id="A02262-054-b-1200" unit="sentence"/> <w lemma="thou" pos="pns" xml:id="A02262-054-b-1210">Thou</w> <w lemma="liquid" pos="j" xml:id="A02262-054-b-1220">liquid</w> <w lemma="crystal" pos="n1" xml:id="A02262-054-b-1230" reg="crystal">chrystall</w> <pc xml:id="A02262-054-b-1240">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-054-b-1250" reg="etc.">&amp;c.</w> <pc xml:id="A02262-054-b-1260" unit="sentence">]</pc> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-054-b-1270" rendition="#hi" reg="Pilate">Pilat</w> <w lemma="wash" pos="vvd" xml:id="A02262-054-b-1280" reg="washed">washt</w> <w lemma="not" pos="xx" xml:id="A02262-054-b-1290">not</w> <w lemma="his" pos="po" xml:id="A02262-054-b-1300">his</w> <w lemma="hand" pos="n2" xml:id="A02262-054-b-1310">hands</w> <w lemma="to" pos="acp-cs" xml:id="A02262-054-b-1320">to</w> <w lemma="express" pos="vvi" xml:id="A02262-054-b-1330" reg="express">expresse</w> <w lemma="his" pos="po" xml:id="A02262-054-b-1340">his</w> <w lemma="innocence" pos="n1" xml:id="A02262-054-b-1350" reg="innocence">innocencie</w> <pc xml:id="A02262-054-b-1360">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-054-b-1370">as</w> <w lemma="a" pos="d" xml:id="A02262-054-b-1380">a</w> <w lemma="roman" pos="j-nn" xml:id="A02262-054-b-1390" rendition="#hi" reg="Roman">Romane</w> <w lemma="custom" pos="n1" xml:id="A02262-054-b-1400" reg="Custom">Custome</w> <pc xml:id="A02262-054-b-1410">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-054-b-1420">but</w> <w lemma="therein" pos="av" xml:id="A02262-054-b-1430">therein</w> <w lemma="observe" pos="vvg" xml:id="A02262-054-b-1440">observing</w> <w lemma="the" pos="d" xml:id="A02262-054-b-1450">the</w> <w lemma="jewish" pos="j-nn" xml:id="A02262-054-b-1460" rendition="#hi" reg="jewish">Iewish</w> <w lemma="ceremony" pos="n1" xml:id="A02262-054-b-1470">Ceremony</w> <pc xml:id="A02262-054-b-1480">:</pc> <w lemma="which" pos="crq-r" xml:id="A02262-054-b-1490">which</w> <w lemma="be" pos="vvd" xml:id="A02262-054-b-1500">was</w> <pc xml:id="A02262-054-b-1510">,</pc> <w lemma="that" pos="cs" xml:id="A02262-054-b-1520">that</w> <w lemma="he" pos="pns" xml:id="A02262-054-b-1530">he</w> <w lemma="who" pos="crq-r" xml:id="A02262-054-b-1540">who</w> <w lemma="will" pos="vmd" xml:id="A02262-054-b-1550">would</w> <w lemma="profess" pos="vvi" xml:id="A02262-054-b-1560" reg="profess">professe</w> <w lemma="himself" pos="px" xml:id="A02262-054-b-1570">himself</w> <w lemma="guiltless" pos="j" xml:id="A02262-054-b-1580" reg="guiltless">guiltlesse</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-b-1590">of</w> <w lemma="a" pos="d" xml:id="A02262-054-b-1600">a</w> <w lemma="suspect" pos="j_vn" xml:id="A02262-054-b-1610">suspected</w> <w lemma="man" pos="n1" xml:id="A02262-054-b-1620">Man</w> <w lemma="slaughter" pos="n1" xml:id="A02262-054-b-1630">slaughter</w> <w lemma="shall" pos="vmd" xml:id="A02262-054-b-1640">should</w> <w lemma="wash" pos="vvi" xml:id="A02262-054-b-1650">wash</w> <w lemma="his" pos="po" xml:id="A02262-054-b-1660">his</w> <w lemma="hand" pos="n2" xml:id="A02262-054-b-1670">hands</w> <w lemma="over" pos="acp-p" xml:id="A02262-054-b-1680">over</w> <w lemma="a" pos="d" xml:id="A02262-054-b-1690">a</w> <w lemma="heifer" pos="n1" xml:id="A02262-054-b-1700">Heifer</w> <pc xml:id="A02262-054-b-1710">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-054-b-1720">with</w> <w lemma="her" pos="po" xml:id="A02262-054-b-1730">her</w> <w lemma="head" pos="n1" xml:id="A02262-054-b-1740">head</w> <w lemma="cut" pos="vvn" xml:id="A02262-054-b-1750">cut</w> <w lemma="off" pos="acp-av" xml:id="A02262-054-b-1760">off</w> <pc xml:id="A02262-054-b-1770" unit="sentence">.</pc> </p> <p xml:id="A02262-e119790"> <w lemma="verse" pos="n1" xml:id="A02262-054-b-1780">Verse</w> <w lemma="338." pos="crd" xml:id="A02262-054-b-1790">338.</w> <pc xml:id="A02262-054-b-1800" unit="sentence"/> <w lemma="let" pos="vvb" xml:id="A02262-054-b-1810">Let</w> <w lemma="it" pos="pn" xml:id="A02262-054-b-1820">it</w> <w lemma="fall" pos="vvi" xml:id="A02262-054-b-1830">fall</w> <w lemma="etc" pos="n-ab" xml:id="A02262-054-b-1840" reg="etc.">&amp;c.</w> <pc xml:id="A02262-054-b-1850" unit="sentence">]</pc> <w lemma="this" pos="d" xml:id="A02262-054-b-1860">This</w> <w lemma="imprecation" pos="n1" xml:id="A02262-054-b-1870">imprecation</w> <w lemma="soon" pos="av" xml:id="A02262-054-b-1880">soon</w> <w lemma="after" pos="acp-av" xml:id="A02262-054-b-1890">after</w> <w lemma="fall" pos="vvd" xml:id="A02262-054-b-1900">fell</w> <w lemma="upon" pos="acp-p" xml:id="A02262-054-b-1910">upon</w> <w lemma="they" pos="pno" xml:id="A02262-054-b-1920">them</w> <w lemma="in" pos="acp-p" xml:id="A02262-054-b-1930">in</w> <w lemma="all" pos="d" xml:id="A02262-054-b-1940">all</w> <w lemma="the" pos="d" xml:id="A02262-054-b-1950">the</w> <w lemma="fullness" pos="n1" xml:id="A02262-054-b-1960" reg="fullness">fulnesse</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-b-1970">of</w> <w lemma="horror" pos="n1" xml:id="A02262-054-b-1980" reg="horror">horrour</w> <pc xml:id="A02262-054-b-1990">;</pc> <w lemma="and" pos="cc" xml:id="A02262-054-b-2000">and</w> <w lemma="throughout" pos="acp-p" xml:id="A02262-054-b-2010">throughout</w> <w lemma="the" pos="d" xml:id="A02262-054-b-2020">the</w> <w lemma="world" pos="n1" xml:id="A02262-054-b-2030">world</w> <w lemma="at" pos="acp-p" xml:id="A02262-054-b-2040">at</w> <w lemma="this" pos="d" xml:id="A02262-054-b-2050">this</w> <w lemma="day" pos="n1" xml:id="A02262-054-b-2060">day</w> <w lemma="pursue" pos="vvz" xml:id="A02262-054-b-2070">pursues</w> <w lemma="they" pos="pno" xml:id="A02262-054-b-2080">them</w> <pc xml:id="A02262-054-b-2090" unit="sentence">.</pc> </p> <p xml:id="A02262-e119800"> <w lemma="verse" pos="n1" xml:id="A02262-054-b-2100">Verse</w> <w lemma="233." pos="crd" xml:id="A02262-054-b-2110">233.</w> <pc xml:id="A02262-054-b-2120" unit="sentence"/> <w lemma="drag" pos="vvb" xml:id="A02262-054-b-2130">Drag</w> <w lemma="he" pos="pno" xml:id="A02262-054-b-2140">him</w> <w lemma="to" pos="acp-p" xml:id="A02262-054-b-2150">to</w> <w lemma="the" pos="d" xml:id="A02262-054-b-2160">the</w> <w lemma="cross" pos="n1" xml:id="A02262-054-b-2170" reg="Cross">Crosse</w> <pc xml:id="A02262-054-b-2180">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-054-b-2190" reg="etc.">&amp;c.</w> <pc xml:id="A02262-054-b-2200" unit="sentence">]</pc> <w lemma="Pilate" pos="n1-nn" xml:id="A02262-054-b-2210" rendition="#hi" reg="Pilate">Pilat</w> <w lemma="not" pos="xx" xml:id="A02262-054-b-2220">not</w> <w lemma="only" pos="av_j" xml:id="A02262-054-b-2230" reg="only">onely</w> <w lemma="out" pos="av" xml:id="A02262-054-b-2240">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-054-b-2250">of</w> <w lemma="fear" pos="n1" xml:id="A02262-054-b-2260">fear</w> <pc xml:id="A02262-054-b-2270">,</pc> <w lemma="and" pos="cc" xml:id="A02262-054-b-2280">and</w> <w lemma="against" pos="acp-p" xml:id="A02262-054-b-2290">against</w> <w lemma="his" pos="po" xml:id="A02262-054-b-2300">his</w> <w lemma="conscience" pos="n1" xml:id="A02262-054-b-2310">conscience</w> <pc xml:id="A02262-054-b-2320">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-054-b-2330">but</w> <w lemma="therein" pos="av" xml:id="A02262-054-b-2340">therein</w> <w lemma="infringe" pos="vvn" xml:id="A02262-054-b-2350">infringed</w> <w lemma="a" pos="d" xml:id="A02262-054-b-2360">a</w> <w lemma="law" pos="n1" xml:id="A02262-054-b-2370">Law</w> <w lemma="late" pos="av_j" xml:id="A02262-054-b-2380">lately</w> <w lemma="make" pos="vvn" xml:id="A02262-054-b-2390">made</w> <w lemma="by" pos="acp-p" xml:id="A02262-054-b-2400">by</w> <w lemma="Tiberius" pos="n1-nn" xml:id="A02262-054-b-2410" rendition="#hi">Tiberius</w> <pc xml:id="A02262-054-b-2420" rendition="#hi">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-054-b-2430">in</w> <w lemma="the" pos="d" xml:id="A02262-054-b-2440">the</w> <w lemma="sudden" pos="j" xml:id="A02262-054-b-2450">sudden</w> <w lemma="execution" pos="n1" xml:id="A02262-054-b-2460">execution</w> <pc xml:id="A02262-054-b-2470">:</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-054-b-2480">for</w> <w lemma="by" pos="acp-p" xml:id="A02262-054-b-2490">by</w> <w lemma="the" pos="d" xml:id="A02262-054-b-2500">the</w> <w lemma="same" pos="d" xml:id="A02262-054-b-2510">same</w> <w lemma="no" pos="d-x" xml:id="A02262-054-b-2520">no</w> <w lemma="offendor" pos="n1" xml:id="A02262-054-b-2530" reg="offendor">offendour</w> <w lemma="be" pos="vvd" xml:id="A02262-054-b-2540">was</w> <w lemma="to" pos="acp-cs" xml:id="A02262-054-b-2550">to</w> <w lemma="suffer" pos="vvi" xml:id="A02262-054-b-2560">suffer</w> <w lemma="within" pos="acp-p" xml:id="A02262-054-b-2570">within</w> <w lemma="ten" pos="crd" xml:id="A02262-054-b-2580">ten</w> <w lemma="day" pos="n2" xml:id="A02262-054-b-2590" reg="days">dayes</w> <w lemma="after" pos="acp-p" xml:id="A02262-054-b-2600">after</w> <w lemma="his" pos="po" xml:id="A02262-054-b-2610">his</w> <w lemma="condemnation" pos="n1" xml:id="A02262-054-b-2620">condemnation</w> <pc xml:id="A02262-054-b-2630" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-054-b-2640">But</w> <w lemma="he" pos="pns" xml:id="A02262-054-b-2650">he</w> <w lemma="meet" pos="vvd" xml:id="A02262-054-b-2660">met</w> <w lemma="with" pos="acp-p" xml:id="A02262-054-b-2670">with</w> <w lemma="a" pos="d" xml:id="A02262-054-b-2680">a</w> <w lemma="Nemesis" pos="n1-nn" xml:id="A02262-054-b-2690" rendition="#hi">Nemesis</w> <pc xml:id="A02262-054-b-2700" rendition="#hi">;</pc> <w lemma="soon" pos="av" xml:id="A02262-054-b-2710">soon</w> <w lemma="after" pos="acp-av" xml:id="A02262-054-b-2720">after</w> <pb facs="55" n="102" xml:id="A02262-055-a"/> <w lemma="turn" pos="vvd" xml:id="A02262-055-a-0010" reg="turned">turn'd</w> <w lemma="out" pos="av" xml:id="A02262-055-a-0020">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-0030">of</w> <w lemma="his" pos="po" xml:id="A02262-055-a-0040">his</w> <w lemma="government" pos="n1" xml:id="A02262-055-a-0050">Government</w> <w lemma="by" pos="acp-p" xml:id="A02262-055-a-0060">by</w> <w lemma="Vitellius" pos="n1-nn" xml:id="A02262-055-a-0070" rendition="#hi">Vitellius</w> <w lemma="for" pos="acp-p" xml:id="A02262-055-a-0080">for</w> <w lemma="his" pos="po" xml:id="A02262-055-a-0090">his</w> <w lemma="cruelty" pos="n1" xml:id="A02262-055-a-0100">cruelty</w> <w lemma="inflict" pos="vvn" xml:id="A02262-055-a-0110">inflicted</w> <w lemma="upon" pos="acp-p" xml:id="A02262-055-a-0120">upon</w> <w lemma="the" pos="d" xml:id="A02262-055-a-0130">the</w> <w lemma="Samaritan" pos="n2-nn" xml:id="A02262-055-a-0140" rendition="#hi" reg="Sanaritans">Samaritanes</w> <pc xml:id="A02262-055-a-0150" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-055-a-0160">and</w> <w lemma="send" pos="vvd" xml:id="A02262-055-a-0170">sent</w> <w lemma="to" pos="acp-cs" xml:id="A02262-055-a-0180">to</w> <w lemma="Rome" pos="n1-nn" xml:id="A02262-055-a-0190" rendition="#hi">Rome</w> <w lemma="with" pos="acp-p" xml:id="A02262-055-a-0200">with</w> <w lemma="his" pos="po" xml:id="A02262-055-a-0210">his</w> <w lemma="accuser" pos="n2" xml:id="A02262-055-a-0220">accusers</w> <pc xml:id="A02262-055-a-0230" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-055-a-0240">But</w> <w lemma="Tiberius" pos="n1-nn" xml:id="A02262-055-a-0250" rendition="#hi">Tiberius</w> <w lemma="die" pos="vvg" xml:id="A02262-055-a-0260">dying</w> <w lemma="before" pos="acp-p" xml:id="A02262-055-a-0270">before</w> <w lemma="his" pos="po" xml:id="A02262-055-a-0280">his</w> <w lemma="arrival" pos="n1" xml:id="A02262-055-a-0290" reg="arrival">arrivall</w> <pc xml:id="A02262-055-a-0300">,</pc> <w lemma="he" pos="pns" xml:id="A02262-055-a-0310">he</w> <w lemma="be" pos="vvd" xml:id="A02262-055-a-0320">was</w> <w lemma="banish" pos="vvn" xml:id="A02262-055-a-0330">banished</w> <w lemma="the" pos="d" xml:id="A02262-055-a-0340">the</w> <w lemma="city" pos="n1" xml:id="A02262-055-a-0350" reg="City">Citie</w> <w lemma="by" pos="acp-p" xml:id="A02262-055-a-0360">by</w> <w lemma="Caius" pos="n1-nn" xml:id="A02262-055-a-0370" rendition="#hi">Caius</w> <pc xml:id="A02262-055-a-0380" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-055-a-0390">who</w> <w lemma="trouble" pos="vvd" xml:id="A02262-055-a-0400">troubled</w> <w lemma="in" pos="acp-p" xml:id="A02262-055-a-0410">in</w> <w lemma="mind" pos="n1" xml:id="A02262-055-a-0420" reg="mind">minde</w> <pc xml:id="A02262-055-a-0430">,</pc> <w lemma="and" pos="cc" xml:id="A02262-055-a-0440">and</w> <w lemma="desperate" pos="j" xml:id="A02262-055-a-0450">desperate</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-0460">of</w> <w lemma="restitution" pos="n1" xml:id="A02262-055-a-0470">restitution</w> <pc xml:id="A02262-055-a-0480">,</pc> <w lemma="slay" pos="vvd" xml:id="A02262-055-a-0490">slew</w> <w lemma="himself" pos="px" xml:id="A02262-055-a-0500">himself</w> <w lemma="at" pos="acp-p" xml:id="A02262-055-a-0510">at</w> <w lemma="Vienna" pos="n1-nn" xml:id="A02262-055-a-0520" rendition="#hi">Vienna</w> <w lemma="in" pos="acp-p" xml:id="A02262-055-a-0530">in</w> <w lemma="France" pos="n1-nn" xml:id="A02262-055-a-0540" rendition="#hi">France</w> <w lemma="within" pos="acp-p" xml:id="A02262-055-a-0550">within</w> <w lemma="two" pos="crd" xml:id="A02262-055-a-0560">two</w> <w lemma="year" pos="n2" xml:id="A02262-055-a-0570" reg="years">yeares</w> <w lemma="after" pos="acp-av" xml:id="A02262-055-a-0580">after</w> <pc xml:id="A02262-055-a-0590">.</pc> </p> <p xml:id="A02262-e119810"> <w lemma="Vers." pos="n-ab" xml:id="A02262-055-a-0600">Vers.</w> <pc xml:id="A02262-055-a-0610" unit="sentence"/> <w lemma="238." pos="crd" xml:id="A02262-055-a-0620">238.</w> <pc xml:id="A02262-055-a-0630" unit="sentence"/> <w lemma="if" pos="cs" xml:id="A02262-055-a-0640">If</w> <w lemma="thou" pos="pns" xml:id="A02262-055-a-0650">thou</w> <w lemma="be" pos="vvb" xml:id="A02262-055-a-0660">be</w> <w lemma="he" pos="pns" xml:id="A02262-055-a-0670">he</w> <pc xml:id="A02262-055-a-0680">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-055-a-0690" reg="etc.">&amp;c.</w> <pc xml:id="A02262-055-a-0700" unit="sentence">]</pc> <w lemma="by" pos="acp-p" xml:id="A02262-055-a-0710">By</w> <w lemma="this" pos="d" xml:id="A02262-055-a-0720">this</w> <w lemma="place" pos="n1" xml:id="A02262-055-a-0730">place</w> <w lemma="take" pos="vvn" xml:id="A02262-055-a-0740">taken</w> <w lemma="out" pos="av" xml:id="A02262-055-a-0750">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-0760">of</w> <w lemma="the" pos="d" xml:id="A02262-055-a-0770">the</w> <w lemma="gospel" pos="n1" xml:id="A02262-055-a-0780">Gospel</w> <pc xml:id="A02262-055-a-0790">,</pc> <w lemma="it" pos="pn" xml:id="A02262-055-a-0800">it</w> <w lemma="appear" pos="vvz" xml:id="A02262-055-a-0810" reg="appears">appeares</w> <w lemma="that" pos="d" xml:id="A02262-055-a-0820">that</w> <w lemma="diverse" pos="j" xml:id="A02262-055-a-0830">divers</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-0840">of</w> <w lemma="the" pos="d" xml:id="A02262-055-a-0850">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-055-a-0860" rendition="#hi" reg="jews">Iews</w> <w lemma="be" pos="vvd" xml:id="A02262-055-a-0870">were</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-0880">of</w> <w lemma="the" pos="d" xml:id="A02262-055-a-0890">the</w> <w lemma="opinion" pos="n1" xml:id="A02262-055-a-0900">opinion</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-0910">of</w> <w lemma="the" pos="d" xml:id="A02262-055-a-0920">the</w> <w lemma="pythagorean" pos="n2-nn_j" xml:id="A02262-055-a-0930" rendition="#hi">Pythagoreans</w> <pc xml:id="A02262-055-a-0940" rendition="#hi">,</pc> <w lemma="or" pos="cc" xml:id="A02262-055-a-0950">or</w> <w lemma="the" pos="d" xml:id="A02262-055-a-0960">the</w> <w lemma="pythagorean" pos="n2-nn_j" xml:id="A02262-055-a-0970" rendition="#hi">Pythagoreans</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-0980">of</w> <w lemma="they" pos="png" xml:id="A02262-055-a-0990">theirs</w> <pc xml:id="A02262-055-a-1000">,</pc> <w lemma="concern" pos="vvg" xml:id="A02262-055-a-1010">concerning</w> <w lemma="the" pos="d" xml:id="A02262-055-a-1020">the</w> <w lemma="transmigration" pos="n1" xml:id="A02262-055-a-1030">transmigration</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-1040">of</w> <w lemma="soul" pos="n2" xml:id="A02262-055-a-1050" reg="Souls">Soules</w> <w lemma="into" pos="acp-p" xml:id="A02262-055-a-1060">into</w> <w lemma="other" pos="d" xml:id="A02262-055-a-1070">other</w> <w lemma="body" pos="n2" xml:id="A02262-055-a-1080">bodies</w> <pc xml:id="A02262-055-a-1090" unit="sentence">.</pc> </p> <quote xml:id="A02262-e119820"> <l xml:id="A02262-e119830"> <w lemma="all" pos="av_d" xml:id="A02262-055-a-1100">All</w> <w lemma="alter" pos="vvb" xml:id="A02262-055-a-1110">alter</w> <pc xml:id="A02262-055-a-1120">,</pc> <w lemma="nothing" pos="pi-x" xml:id="A02262-055-a-1130">nothing</w> <w lemma="final" pos="av_j" xml:id="A02262-055-a-1140">finally</w> <w lemma="decay" pos="vvz" xml:id="A02262-055-a-1150" reg="decays">decayes</w> <pc xml:id="A02262-055-a-1160">:</pc> </l> <l xml:id="A02262-e119840"> <w lemma="hither" pos="av" xml:id="A02262-055-a-1170">Hither</w> <w lemma="and" pos="cc" xml:id="A02262-055-a-1180">and</w> <w lemma="thither" pos="av" xml:id="A02262-055-a-1190">thither</w> <w lemma="still" pos="av" xml:id="A02262-055-a-1200">still</w> <w lemma="the" pos="d" xml:id="A02262-055-a-1210">the</w> <w lemma="spirit" pos="n1" xml:id="A02262-055-a-1220">Spirit</w> <w lemma="stray" pos="vvz" xml:id="A02262-055-a-1230" reg="strays">strayes</w> <pc xml:id="A02262-055-a-1240">;</pc> </l> <l xml:id="A02262-e119850"> <w lemma="guest" pos="n1" xml:id="A02262-055-a-1250">Guest</w> <w lemma="to" pos="acp-p" xml:id="A02262-055-a-1260">to</w> <w lemma="all" pos="d" xml:id="A02262-055-a-1270">all</w> <w lemma="body" pos="n2" xml:id="A02262-055-a-1280">Bodies</w> <pc xml:id="A02262-055-a-1290">:</pc> <w lemma="out" pos="av" xml:id="A02262-055-a-1300">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-1310">of</w> <w lemma="beast" pos="n2" xml:id="A02262-055-a-1320">beasts</w> <w lemma="it" pos="pn" xml:id="A02262-055-a-1330">it</w> <w lemma="fly" pos="vvz" xml:id="A02262-055-a-1340">flies</w> </l> <l xml:id="A02262-e119860"> <w lemma="to" pos="acp-p" xml:id="A02262-055-a-1350">To</w> <w lemma="man" pos="n2" xml:id="A02262-055-a-1360">men</w> <pc xml:id="A02262-055-a-1370">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-055-a-1380">from</w> <w lemma="man" pos="n2" xml:id="A02262-055-a-1390">men</w> <w lemma="to" pos="acp-p" xml:id="A02262-055-a-1400">to</w> <w lemma="beast" pos="n2" xml:id="A02262-055-a-1410">beasts</w> <pc xml:id="A02262-055-a-1420">,</pc> <w lemma="and" pos="cc" xml:id="A02262-055-a-1430">and</w> <w lemma="never" pos="av-x" xml:id="A02262-055-a-1440">never</w> <w lemma="die" pos="vvz" xml:id="A02262-055-a-1450">dies</w> <pc xml:id="A02262-055-a-1460" unit="sentence">.</pc> </l> <l xml:id="A02262-e119870"> <w lemma="as" pos="acp-p" xml:id="A02262-055-a-1470">As</w> <w lemma="pliant" pos="j" xml:id="A02262-055-a-1480">pliant</w> <w lemma="wax" pos="n1" xml:id="A02262-055-a-1490">wax</w> <w lemma="each" pos="d" xml:id="A02262-055-a-1500">each</w> <w lemma="new" pos="j" xml:id="A02262-055-a-1510">new</w> <w lemma="impression" pos="n1" xml:id="A02262-055-a-1520">impression</w> <w lemma="take" pos="vvz" xml:id="A02262-055-a-1530">takes</w> <pc xml:id="A02262-055-a-1540">;</pc> </l> <l xml:id="A02262-e119880"> <w lemma="fix" pos="vvn" xml:id="A02262-055-a-1550" reg="Fixed">Fixt</w> <w lemma="to" pos="acp-p" xml:id="A02262-055-a-1560">to</w> <w lemma="no" pos="d-x" xml:id="A02262-055-a-1570">no</w> <w lemma="form" pos="n1" xml:id="A02262-055-a-1580" reg="form">forme</w> <pc xml:id="A02262-055-a-1590">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-055-a-1600">but</w> <w lemma="still" pos="av" xml:id="A02262-055-a-1610">still</w> <w lemma="the" pos="d" xml:id="A02262-055-a-1620">the</w> <w lemma="old" pos="j" xml:id="A02262-055-a-1630">old</w> <w lemma="forsake" pos="vvz" xml:id="A02262-055-a-1640">forsakes</w> <pc xml:id="A02262-055-a-1650">;</pc> </l> <l xml:id="A02262-e119890"> <w lemma="yet" pos="av" xml:id="A02262-055-a-1660">Yet</w> <w lemma="it" pos="pn" xml:id="A02262-055-a-1670">it</w> <w lemma="the" pos="d" xml:id="A02262-055-a-1680">the</w> <w lemma="same" pos="d" xml:id="A02262-055-a-1690">same</w> <pc xml:id="A02262-055-a-1700">:</pc> <w lemma="so" pos="av" xml:id="A02262-055-a-1710">so</w> <w lemma="soul" pos="n2" xml:id="A02262-055-a-1720" reg="Souls">Soules</w> <w lemma="the" pos="d" xml:id="A02262-055-a-1730">the</w> <w lemma="same" pos="d" xml:id="A02262-055-a-1740">same</w> <w lemma="abide" pos="vvi" xml:id="A02262-055-a-1750">abide</w> <pc xml:id="A02262-055-a-1760">,</pc> </l> <l xml:id="A02262-e119900"> <w xml:id="A02262-055-a-1770" pos="acp-cs" lemma="though" reg="though">'Though</w> <w lemma="various" pos="j" xml:id="A02262-055-a-1780">various</w> <w lemma="figure" pos="n2" xml:id="A02262-055-a-1790">figures</w> <w lemma="their" pos="po" xml:id="A02262-055-a-1800">their</w> <w lemma="reception" pos="n1" xml:id="A02262-055-a-1810">reception</w> <w lemma="hide" pos="vvi" xml:id="A02262-055-a-1820">hide</w> <pc xml:id="A02262-055-a-1830" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e119910"> <w lemma="Ovid." pos="n-ab" xml:id="A02262-055-a-1840">Ovid.</w> <pc xml:id="A02262-055-a-1850" unit="sentence"/> <w lemma="Met." pos="n-ab" xml:id="A02262-055-a-1860">Met.</w> <w lemma="l." pos="n-ab" xml:id="A02262-055-a-1870">l.</w> <pc xml:id="A02262-055-a-1880" unit="sentence"/> <w lemma="15." pos="crd" xml:id="A02262-055-a-1890">15.</w> <pc xml:id="A02262-055-a-1900" unit="sentence"/> </bibl> <p xml:id="A02262-e119920"> <w lemma="Herod" pos="n1-nn" xml:id="A02262-055-a-1910" rendition="#hi">Herod</w> <w lemma="conceive" pos="vvd" xml:id="A02262-055-a-1920">conceived</w> <w lemma="that" pos="cs" xml:id="A02262-055-a-1930">that</w> <w lemma="the" pos="d" xml:id="A02262-055-a-1940">the</w> <w lemma="soul" pos="n1" xml:id="A02262-055-a-1950" reg="Soul">Soule</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-1960">of</w> <w lemma="john" pos="n1-nn" xml:id="A02262-055-a-1970" rendition="#hi" reg="john">Iohn</w> <w lemma="the" pos="d" xml:id="A02262-055-a-1980">the</w> <w lemma="baptist" pos="n1" xml:id="A02262-055-a-1990" rendition="#hi">Baptist</w> <pc xml:id="A02262-055-a-2000" rendition="#hi">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-055-a-2010">by</w> <w lemma="he" pos="pno" xml:id="A02262-055-a-2020">him</w> <w lemma="wicked" pos="av_j" xml:id="A02262-055-a-2030">wickedly</w> <w lemma="murder" pos="vvn" xml:id="A02262-055-a-2040">murdered</w> <pc xml:id="A02262-055-a-2050">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-055-a-2060">was</w> <w lemma="enter" pos="vvn" xml:id="A02262-055-a-2070">entered</w> <w lemma="into" pos="acp-p" xml:id="A02262-055-a-2080">into</w> <w lemma="the" pos="d" xml:id="A02262-055-a-2090">the</w> <w lemma="body" pos="n1" xml:id="A02262-055-a-2100">body</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-2110">of</w> <w lemma="our" pos="po" xml:id="A02262-055-a-2120">our</w> <w lemma="bless" pos="j_vn" xml:id="A02262-055-a-2130">blessed</w> <w lemma="saviour" pos="n1" xml:id="A02262-055-a-2140" rendition="#hi">Saviour</w> <pc xml:id="A02262-055-a-2150" rendition="#hi">:</pc> <w lemma="and" pos="cc" xml:id="A02262-055-a-2160">And</w> <w lemma="josephus" pos="n1-nn" xml:id="A02262-055-a-2170" rendition="#hi" reg="josephus">Iosephus</w> <w lemma="in" pos="acp-p" xml:id="A02262-055-a-2180">in</w> <w lemma="his" pos="po" xml:id="A02262-055-a-2190">his</w> <w lemma="oration" pos="n1" xml:id="A02262-055-a-2200">Oration</w> <w lemma="to" pos="acp-p" xml:id="A02262-055-a-2210">to</w> <w lemma="his" pos="po" xml:id="A02262-055-a-2220">his</w> <w lemma="desperate" pos="j" xml:id="A02262-055-a-2230">desperate</w> <w lemma="companion" pos="n2" xml:id="A02262-055-a-2240">Companions</w> <w lemma="in" pos="acp-p" xml:id="A02262-055-a-2250">in</w> <w lemma="the" pos="d" xml:id="A02262-055-a-2260">the</w> <w lemma="cave" pos="n1" xml:id="A02262-055-a-2270">Cave</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-a-2280">of</w> <w lemma="jotopata" pos="n1-nn" xml:id="A02262-055-a-2290" rendition="#hi" reg="jotopata">Iotopata</w> <pc xml:id="A02262-055-a-2300" rendition="#hi">:</pc> <w lemma="those" pos="d" xml:id="A02262-055-a-2310" rendition="#hi">Those</w> <w lemma="poor" pos="j" xml:id="A02262-055-a-2320" rendition="#hi" reg="poor">poore</w> <w lemma="soul" pos="n2" xml:id="A02262-055-a-2330" rendition="#hi" reg="Souls">Soules</w> <w lemma="which" pos="crq-r" xml:id="A02262-055-a-2340" rendition="#hi">which</w> <w lemma="depart" pos="vvb" xml:id="A02262-055-a-2350" rendition="#hi">depart</w> <w lemma="from" pos="acp-p" xml:id="A02262-055-a-2360" rendition="#hi">from</w> <w lemma="this" pos="d" xml:id="A02262-055-a-2370" rendition="#hi">this</w> <pb facs="55" n="103" xml:id="A02262-055-b"/> <w lemma="life" pos="n1" xml:id="A02262-055-b-0010" rendition="#hi">life</w> <w lemma="by" pos="acp-p" xml:id="A02262-055-b-0020" rendition="#hi">by</w> <w lemma="the" pos="d" xml:id="A02262-055-b-0030" rendition="#hi">the</w> <w lemma="law" pos="n1" xml:id="A02262-055-b-0040" rendition="#hi">law</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-b-0050" rendition="#hi">of</w> <w lemma="nature" pos="n1" xml:id="A02262-055-b-0060" rendition="#hi">Nature</w> <pc xml:id="A02262-055-b-0070" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-055-b-0080" rendition="#hi">and</w> <w lemma="obedient" pos="av_j" xml:id="A02262-055-b-0090" rendition="#hi">obediently</w> <w lemma="render" pos="vvi" xml:id="A02262-055-b-0100" rendition="#hi">render</w> <w lemma="what" pos="crq-r" xml:id="A02262-055-b-0110" rendition="#hi">what</w> <w lemma="from" pos="acp-p" xml:id="A02262-055-b-0120" rendition="#hi">from</w> <w lemma="God" pos="n1-nn" xml:id="A02262-055-b-0130" rendition="#hi">God</w> <w lemma="they" pos="pns" xml:id="A02262-055-b-0140" rendition="#hi">they</w> <w lemma="receive" pos="vvd" xml:id="A02262-055-b-0150" rendition="#hi">received</w> <pc xml:id="A02262-055-b-0160" rendition="#hi">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-055-b-0170" rendition="#hi">shall</w> <w lemma="by" pos="acp-p" xml:id="A02262-055-b-0180" rendition="#hi">by</w> <w lemma="he" pos="pno" xml:id="A02262-055-b-0190" rendition="#hi">him</w> <w lemma="be" pos="vvi" xml:id="A02262-055-b-0200" rendition="#hi">be</w> <w lemma="place" pos="vvn" xml:id="A02262-055-b-0210" rendition="#hi">placed</w> <w lemma="in" pos="acp-p" xml:id="A02262-055-b-0220" rendition="#hi">in</w> <w lemma="the" pos="d" xml:id="A02262-055-b-0230" rendition="#hi">the</w> <w lemma="high" pos="j-s" xml:id="A02262-055-b-0240" rendition="#hi">highest</w> <w lemma="heaven" pos="n2" xml:id="A02262-055-b-0250" rendition="#hi">Heavens</w> <pc xml:id="A02262-055-b-0260" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-055-b-0270" rendition="#hi">and</w> <w lemma="from" pos="acp-p" xml:id="A02262-055-b-0280" rendition="#hi">from</w> <w lemma="thence" pos="av" xml:id="A02262-055-b-0290" rendition="#hi">thence</w> <w lemma="again" pos="av" xml:id="A02262-055-b-0300" rendition="#hi" reg="again">againe</w> <pc xml:id="A02262-055-b-0310" rendition="#hi">,</pc> <w lemma="after" pos="acp-p" xml:id="A02262-055-b-0320" rendition="#hi">after</w> <w lemma="a" pos="d" xml:id="A02262-055-b-0330" rendition="#hi">a</w> <w lemma="certain" pos="j" xml:id="A02262-055-b-0340" rendition="#hi" reg="certain">certaine</w> <w lemma="revolution" pos="n1" xml:id="A02262-055-b-0350" rendition="#hi">revolution</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-b-0360" rendition="#hi">of</w> <w lemma="time" pos="n1" xml:id="A02262-055-b-0370" rendition="#hi">time</w> <pc xml:id="A02262-055-b-0380" rendition="#hi">,</pc> <w lemma="descend" pos="vvb" xml:id="A02262-055-b-0390" rendition="#hi">descend</w> <w lemma="by" pos="acp-p" xml:id="A02262-055-b-0400" rendition="#hi">by</w> <w lemma="command" pos="n1" xml:id="A02262-055-b-0410" rendition="#hi">command</w> <w lemma="to" pos="acp-cs" xml:id="A02262-055-b-0420" rendition="#hi">to</w> <w lemma="dwell" pos="vvi" xml:id="A02262-055-b-0430" rendition="#hi">dwell</w> <w lemma="in" pos="acp-p" xml:id="A02262-055-b-0440" rendition="#hi">in</w> <w lemma="chaste" pos="j" xml:id="A02262-055-b-0450" rendition="#hi">chaste</w> <w lemma="body" pos="n2" xml:id="A02262-055-b-0460" rendition="#hi">bodies</w> <pc xml:id="A02262-055-b-0470" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119930"> <w lemma="Vers." pos="n-ab" xml:id="A02262-055-b-0480">Vers.</w> <pc xml:id="A02262-055-b-0490" unit="sentence"/> <w lemma="249." pos="crd" xml:id="A02262-055-b-0500">249.</w> <pc xml:id="A02262-055-b-0510" unit="sentence"/> <w lemma="slay" pos="j_vn" xml:id="A02262-055-b-0520" reg="Slain">Slaine</w> <w lemma="for" pos="acp-p" xml:id="A02262-055-b-0530">for</w> <w lemma="a" pos="d" xml:id="A02262-055-b-0540">a</w> <w lemma="dancer" pos="n1" xml:id="A02262-055-b-0550">dancer</w> <pc xml:id="A02262-055-b-0560">]</pc> <w lemma="this" pos="d" xml:id="A02262-055-b-0570">This</w> <w lemma="daughter" pos="n1" xml:id="A02262-055-b-0580">daughter</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-b-0590">of</w> <w lemma="Herodias" pos="n1-nn" xml:id="A02262-055-b-0600" rendition="#hi">Herodias</w> <pc xml:id="A02262-055-b-0610" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-055-b-0620">as</w> <w lemma="Nicephorus" pos="n1-nn" xml:id="A02262-055-b-0630" rendition="#hi">Nicephorus</w> <w lemma="write" pos="vvz" xml:id="A02262-055-b-0640">writes</w> <pc xml:id="A02262-055-b-0650">,</pc> <w lemma="go" pos="vvg" xml:id="A02262-055-b-0660">going</w> <w lemma="over" pos="acp-p" xml:id="A02262-055-b-0670">over</w> <w lemma="a" pos="d" xml:id="A02262-055-b-0680">a</w> <w lemma="river" pos="n1" xml:id="A02262-055-b-0690">River</w> <w lemma="that" pos="cs" xml:id="A02262-055-b-0700">that</w> <w lemma="be" pos="vvd" xml:id="A02262-055-b-0710">was</w> <w lemma="freeze" pos="vvn" xml:id="A02262-055-b-0720">frozen</w> <pc xml:id="A02262-055-b-0730">,</pc> <w lemma="fall" pos="vvd" xml:id="A02262-055-b-0740">fell</w> <w lemma="in" pos="acp-p" xml:id="A02262-055-b-0750">in</w> <w lemma="all" pos="d" xml:id="A02262-055-b-0760">all</w> <w lemma="but" pos="acp-p" xml:id="A02262-055-b-0770">but</w> <w lemma="the" pos="d" xml:id="A02262-055-b-0780">the</w> <w lemma="head" pos="n1" xml:id="A02262-055-b-0790">head</w> <pc xml:id="A02262-055-b-0800">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-055-b-0810">which</w> <w lemma="be" pos="vvd" xml:id="A02262-055-b-0820">was</w> <w lemma="cut" pos="vvn" xml:id="A02262-055-b-0830">cut</w> <w lemma="off" pos="acp-av" xml:id="A02262-055-b-0840">off</w> <w lemma="with" pos="acp-p" xml:id="A02262-055-b-0850">with</w> <w lemma="the" pos="d" xml:id="A02262-055-b-0860">the</w> <w lemma="ice" pos="n1" xml:id="A02262-055-b-0870" reg="ice">yce</w> <pc xml:id="A02262-055-b-0880">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-055-b-0890">as</w> <w lemma="her" pos="po" xml:id="A02262-055-b-0900">her</w> <w lemma="body" pos="n1" xml:id="A02262-055-b-0910">body</w> <w lemma="wave" pos="vvd" xml:id="A02262-055-b-0920">waved</w> <w lemma="up" pos="acp-av" xml:id="A02262-055-b-0930">up</w> <w lemma="and" pos="cc" xml:id="A02262-055-b-0940">and</w> <w lemma="down" pos="acp-av" xml:id="A02262-055-b-0950" reg="down">downe</w> <w lemma="underneath" pos="acp-av" xml:id="A02262-055-b-0960">underneath</w> <pc xml:id="A02262-055-b-0970">.</pc> </p> <p xml:id="A02262-e119940"> <w lemma="Vers." pos="n-ab" xml:id="A02262-055-b-0980">Vers.</w> <pc xml:id="A02262-055-b-0990" unit="sentence"/> <w lemma="331." pos="crd" xml:id="A02262-055-b-1000">331.</w> <pc xml:id="A02262-055-b-1010" unit="sentence"/> <w lemma="Sadock" pos="n1-nn" xml:id="A02262-055-b-1020">Sadock</w> <pc xml:id="A02262-055-b-1030">]</pc> <w lemma="the" pos="d" xml:id="A02262-055-b-1040">The</w> <w lemma="author" pos="n1" xml:id="A02262-055-b-1050">Author</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-b-1060">of</w> <w lemma="the" pos="d" xml:id="A02262-055-b-1070">the</w> <w lemma="sect" pos="n1" xml:id="A02262-055-b-1080">Sect</w> <w lemma="of" pos="acp-p" xml:id="A02262-055-b-1090">of</w> <w lemma="the" pos="d" xml:id="A02262-055-b-1100">the</w> <w lemma="sadduce" pos="n2-nn" xml:id="A02262-055-b-1110">Sadduces</w> <pc xml:id="A02262-055-b-1120" unit="sentence">.</pc> <w lemma="see" pos="vvb" xml:id="A02262-055-b-1130">See</w> <w lemma="the" pos="d" xml:id="A02262-055-b-1140">the</w> <w lemma="note" pos="n1" xml:id="A02262-055-b-1150">Note</w> <w lemma="upon" pos="acp-p" xml:id="A02262-055-b-1160">upon</w> <w lemma="Vers." pos="n-ab" xml:id="A02262-055-b-1170">Vers.</w> <pc xml:id="A02262-055-b-1180" unit="sentence"/> <w lemma="43." pos="crd" xml:id="A02262-055-b-1190">43.</w> <pc xml:id="A02262-055-b-1200" unit="sentence"/> <w lemma="Act." pos="n-ab" xml:id="A02262-055-b-1210">Act.</w> <w lemma="1." pos="crd" xml:id="A02262-055-b-1220">1.</w> <pc xml:id="A02262-055-b-1230" unit="sentence"/> </p> </div> <div n="4" type="act" xml:id="A02262-e119950"> <pb facs="56" n="104" xml:id="A02262-056-a"/> <head> <w lemma="annotation" pos="n2" xml:id="A02262-056-a-0010">ANNOTATIONS</w> <w lemma="upon" pos="acp-p" xml:id="A02262-056-a-0020" reg="UPON">VPON</w> <w lemma="the" pos="d" xml:id="A02262-056-a-0030">THE</w> <w lemma="four" pos="ord" xml:id="A02262-056-a-0040" reg="FOURTH">FOVRTH</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-056-a-0050">ACT.</w> <pc xml:id="A02262-056-a-0060" unit="sentence"/> </head> <p xml:id="A02262-e119960"> <w lemma="verse" pos="n1" xml:id="A02262-056-a-0070">VErse</w> <w lemma="35." pos="crd" xml:id="A02262-056-a-0080">35.</w> <pc xml:id="A02262-056-a-0090" unit="sentence"/> <w lemma="to" pos="acp-p" xml:id="A02262-056-a-0100">To</w> <w lemma="war" pos="n1" xml:id="A02262-056-a-0110" reg="War">Warre</w> <w lemma="the" pos="d" xml:id="A02262-056-a-0120">the</w> <w lemma="fatal" pos="j" xml:id="A02262-056-a-0130" reg="fatal">fatall</w> <w lemma="way" pos="n1" xml:id="A02262-056-a-0140">way</w> <pc xml:id="A02262-056-a-0150">]</pc> <w lemma="the" pos="d" xml:id="A02262-056-a-0160">The</w> <w lemma="city" pos="n1" xml:id="A02262-056-a-0170">City</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-a-0180">of</w> <w lemma="jerusalem" pos="n1-nn" xml:id="A02262-056-a-0190" rendition="#hi" reg="jerusalem">Ierusalem</w> <w lemma="be" pos="vvz" xml:id="A02262-056-a-0200">is</w> <w lemma="only" pos="av_j" xml:id="A02262-056-a-0210" reg="only">onely</w> <w lemma="on" pos="acp-p" xml:id="A02262-056-a-0220">on</w> <w lemma="that" pos="d" xml:id="A02262-056-a-0230">that</w> <w lemma="side" pos="n1" xml:id="A02262-056-a-0240">side</w> <w lemma="assailable" pos="j" xml:id="A02262-056-a-0250">assailable</w> <pc xml:id="A02262-056-a-0260">:</pc> <w lemma="there" pos="av" xml:id="A02262-056-a-0270">there</w> <w lemma="force" pos="vvn" xml:id="A02262-056-a-0280">forced</w> <w lemma="and" pos="cc" xml:id="A02262-056-a-0290">and</w> <w lemma="enter" pos="vvn" xml:id="A02262-056-a-0300" reg="entered">entred</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-a-0310">by</w> <w lemma="the" pos="d" xml:id="A02262-056-a-0320">the</w> <w lemma="babylonian" pos="n2-nn_j" xml:id="A02262-056-a-0330" rendition="#hi">Babylonians</w> <pc xml:id="A02262-056-a-0340" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-056-a-0350">and</w> <w lemma="after" pos="acp-cs" xml:id="A02262-056-a-0360">after</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-a-0370">by</w> <w lemma="Pompey" pos="n1-nn" xml:id="A02262-056-a-0380" rendition="#hi">Pompey</w> <pc xml:id="A02262-056-a-0390" rendition="#hi">.</pc> </p> <p xml:id="A02262-e119970"> <w lemma="Vers." pos="n-ab" xml:id="A02262-056-a-0400">Vers.</w> <pc xml:id="A02262-056-a-0410" unit="sentence"/> <w lemma="36." pos="crd" xml:id="A02262-056-a-0420">36.</w> <pc xml:id="A02262-056-a-0430" unit="sentence"/> <w lemma="Golgotha" pos="n1-nn" xml:id="A02262-056-a-0440">Golgotha</w> <pc xml:id="A02262-056-a-0450">]</pc> <w lemma="mount" pos="vvb" xml:id="A02262-056-a-0460">Mount</w> <w lemma="Calvary" pos="n1-nn" xml:id="A02262-056-a-0470" rendition="#hi">Calvary</w> <pc xml:id="A02262-056-a-0480" rendition="#hi">:</pc> <w lemma="a" pos="d" xml:id="A02262-056-a-0490">a</w> <w lemma="rocky" pos="j" xml:id="A02262-056-a-0500">rocky</w> <w lemma="hill" pos="n1" xml:id="A02262-056-a-0510">hill</w> <pc xml:id="A02262-056-a-0520">,</pc> <w lemma="neither" pos="d-x" xml:id="A02262-056-a-0530">neither</w> <w lemma="high" pos="j" xml:id="A02262-056-a-0540">high</w> <pc xml:id="A02262-056-a-0550">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-056-a-0560">nor</w> <w lemma="ample" pos="j" xml:id="A02262-056-a-0570">ample</w> <pc xml:id="A02262-056-a-0580">,</pc> <w lemma="lie" pos="vvg" xml:id="A02262-056-a-0590">lying</w> <w lemma="then" pos="av" xml:id="A02262-056-a-0600">then</w> <w lemma="without" pos="acp-p" xml:id="A02262-056-a-0610">without</w> <w lemma="the" pos="d" xml:id="A02262-056-a-0620">the</w> <w lemma="north-west" pos="n1" xml:id="A02262-056-a-0630" rendition="#hi">North-West</w> <w lemma="wall" pos="n1" xml:id="A02262-056-a-0640">wall</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-a-0650">of</w> <w lemma="the" pos="d" xml:id="A02262-056-a-0660">the</w> <w lemma="city" pos="n1" xml:id="A02262-056-a-0670">City</w> <pc xml:id="A02262-056-a-0680">:</pc> <w lemma="the" pos="d" xml:id="A02262-056-a-0690">the</w> <w lemma="public" pos="j" xml:id="A02262-056-a-0700" reg="public">publique</w> <w lemma="place" pos="n1" xml:id="A02262-056-a-0710">place</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-a-0720">of</w> <w lemma="execution" pos="n1" xml:id="A02262-056-a-0730">execution</w> <pc xml:id="A02262-056-a-0740" unit="sentence">.</pc> <w lemma="here" pos="av" xml:id="A02262-056-a-0750">Here</w> <w lemma="they" pos="pns" xml:id="A02262-056-a-0760">they</w> <w lemma="say" pos="vvb" xml:id="A02262-056-a-0770">say</w> <w lemma="that" pos="cs" xml:id="A02262-056-a-0780">that</w> <w lemma="Abraham" pos="n1-nn" xml:id="A02262-056-a-0790" rendition="#hi">Abraham</w> <w lemma="will" pos="vmd" xml:id="A02262-056-a-0800">would</w> <w lemma="have" pos="vvi" xml:id="A02262-056-a-0810">have</w> <w lemma="sacrifice" pos="vvn" xml:id="A02262-056-a-0820">sacrificed</w> <w lemma="Isaac" pos="n1-nn" xml:id="A02262-056-a-0830" rendition="#hi">Isaac</w> <pc xml:id="A02262-056-a-0840" rendition="#hi">;</pc> <w lemma="in" pos="acp-p" xml:id="A02262-056-a-0850">in</w> <w lemma="memory" pos="n1" xml:id="A02262-056-a-0860">memory</w> <w lemma="whereof" pos="crq-cs" xml:id="A02262-056-a-0870">whereof</w> <w lemma="there" pos="av" xml:id="A02262-056-a-0880">there</w> <w lemma="now" pos="av" xml:id="A02262-056-a-0890">now</w> <w lemma="stand" pos="vvz" xml:id="A02262-056-a-0900">standeth</w> <w lemma="a" pos="d" xml:id="A02262-056-a-0910">a</w> <w lemma="chapel" pos="n1" xml:id="A02262-056-a-0920" reg="Chapel">Chappell</w> <pc xml:id="A02262-056-a-0930">:</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-056-a-0940">as</w> <w lemma="a" pos="d" xml:id="A02262-056-a-0950">an</w> <w lemma="altar" pos="n1" xml:id="A02262-056-a-0960">Altar</w> <pc xml:id="A02262-056-a-0970">,</pc> <w lemma="where" pos="crq-cs" xml:id="A02262-056-a-0980">where</w> <w lemma="the" pos="d" xml:id="A02262-056-a-0990">the</w> <w lemma="head" pos="n1" xml:id="A02262-056-a-1000">Head</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-a-1010">of</w> <w lemma="Adam" pos="n1-nn" xml:id="A02262-056-a-1020" rendition="#hi">Adam</w> <w lemma="be" pos="vvd" xml:id="A02262-056-a-1030">was</w> <w lemma="find" pos="vvn" xml:id="A02262-056-a-1040">found</w> <pc xml:id="A02262-056-a-1050">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-056-a-1060">which</w> <w lemma="give" pos="vvd" xml:id="A02262-056-a-1070">gave</w> <w lemma="the" pos="d" xml:id="A02262-056-a-1080">the</w> <w lemma="name" pos="n1" xml:id="A02262-056-a-1090">name</w> <w lemma="to" pos="acp-p" xml:id="A02262-056-a-1100">to</w> <w lemma="that" pos="d" xml:id="A02262-056-a-1110">that</w> <w lemma="mount" pos="n1" xml:id="A02262-056-a-1120">Mount</w> <pc xml:id="A02262-056-a-1130">:</pc> <w lemma="bury" pos="vvn" xml:id="A02262-056-a-1140">buried</w> <w lemma="in" pos="acp-p" xml:id="A02262-056-a-1150">in</w> <w lemma="that" pos="d" xml:id="A02262-056-a-1160">that</w> <w lemma="place" pos="n1" xml:id="A02262-056-a-1170">place</w> <w lemma="that" pos="cs" xml:id="A02262-056-a-1180">that</w> <w lemma="his" pos="po" xml:id="A02262-056-a-1190">his</w> <w lemma="bone" pos="n2" xml:id="A02262-056-a-1200">bones</w> <w lemma="may" pos="vmd" xml:id="A02262-056-a-1210">might</w> <w lemma="be" pos="vvi" xml:id="A02262-056-a-1220">be</w> <w lemma="sprinkle" pos="vvn" xml:id="A02262-056-a-1230">sprinkled</w> <w lemma="with" pos="acp-p" xml:id="A02262-056-a-1240">with</w> <w lemma="the" pos="d" xml:id="A02262-056-a-1250">the</w> <w lemma="real" pos="j" xml:id="A02262-056-a-1260" reg="real">reall</w> <w lemma="blood" pos="n1" xml:id="A02262-056-a-1270" reg="blood">bloud</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-a-1280">of</w> <w lemma="our" pos="po" xml:id="A02262-056-a-1290">our</w> <w lemma="saviour" pos="n1" xml:id="A02262-056-a-1300" rendition="#hi">Saviour</w> <pc xml:id="A02262-056-a-1310" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-056-a-1320">which</w> <w lemma="he" pos="pns" xml:id="A02262-056-a-1330">he</w> <w lemma="know" pos="vvd" xml:id="A02262-056-a-1340">knew</w> <w lemma="will" pos="vmd" xml:id="A02262-056-a-1350">would</w> <w lemma="be" pos="vvi" xml:id="A02262-056-a-1360">be</w> <w lemma="there" pos="av" xml:id="A02262-056-a-1370">there</w> <w lemma="shed" pos="vvn" xml:id="A02262-056-a-1380">shed</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-a-1390">by</w> <w lemma="a" pos="d" xml:id="A02262-056-a-1400">a</w> <w lemma="prophetical" pos="j" xml:id="A02262-056-a-1410" reg="prophetical">propheticall</w> <w lemma="foreknowledge" pos="n1" xml:id="A02262-056-a-1420" reg="foreknowledge">fore-knowledge</w> <pc xml:id="A02262-056-a-1430" unit="sentence">.</pc> <w lemma="it" pos="pn" xml:id="A02262-056-a-1440">It</w> <w lemma="be" pos="vvz" xml:id="A02262-056-a-1450">is</w> <w lemma="say" pos="vvn" xml:id="A02262-056-a-1460">said</w> <w lemma="to" pos="acp-cs" xml:id="A02262-056-a-1470">to</w> <w lemma="stand" pos="vvi" xml:id="A02262-056-a-1480">stand</w> <w lemma="in" pos="acp-p" xml:id="A02262-056-a-1490">in</w> <w lemma="the" pos="d" xml:id="A02262-056-a-1500">the</w> <w lemma="midst" pos="n1" xml:id="A02262-056-a-1510">midst</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-a-1520">of</w> <w lemma="the" pos="d" xml:id="A02262-056-a-1530">the</w> <w lemma="earth" pos="n1" xml:id="A02262-056-a-1540">Earth</w> <pc xml:id="A02262-056-a-1550">;</pc> <w lemma="which" pos="crq-r" xml:id="A02262-056-a-1560">which</w> <w lemma="must" pos="vmb" xml:id="A02262-056-a-1570">must</w> <w lemma="needs" pos="av" xml:id="A02262-056-a-1580">needs</w> <w lemma="be" pos="vvi" xml:id="A02262-056-a-1590">be</w> <w lemma="mean" pos="vvn" xml:id="A02262-056-a-1600">meant</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-a-1610">by</w> <w lemma="the" pos="d" xml:id="A02262-056-a-1620">the</w> <w lemma="then" pos="av" xml:id="A02262-056-a-1630">then</w> <w lemma="habitable" pos="j" xml:id="A02262-056-a-1640">habitable</w> <pc xml:id="A02262-056-a-1650">:</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-056-a-1660">for</w> <w lemma="what" pos="crq-r" xml:id="A02262-056-a-1670">what</w> <w lemma="middle" pos="j" xml:id="A02262-056-a-1680">middle</w> <w lemma="can" pos="vmb" xml:id="A02262-056-a-1690">can</w> <w lemma="there" pos="av" xml:id="A02262-056-a-1700">there</w> <w lemma="be" pos="vvi" xml:id="A02262-056-a-1710">be</w> <w lemma="in" pos="acp-p" xml:id="A02262-056-a-1720">in</w> <w lemma="a" pos="d" xml:id="A02262-056-a-1730">a</w> <w lemma="spherical" pos="j" xml:id="A02262-056-a-1740" reg="Spherical">Sphericall</w> <w lemma="body" pos="n1" xml:id="A02262-056-a-1750">Body</w> <pc xml:id="A02262-056-a-1760" unit="sentence">?</pc> </p> <p xml:id="A02262-e119980"> <w lemma="V." pos="ord" xml:id="A02262-056-a-1770">V.</w> <w lemma="49." pos="crd" xml:id="A02262-056-a-1780">49.</w> <pc xml:id="A02262-056-a-1790" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-056-a-1800">The</w> <w lemma="Nazarite" pos="n1-nn" xml:id="A02262-056-a-1810">Nazarite</w> <pc xml:id="A02262-056-a-1820">]</pc> <w lemma="not" pos="xx" xml:id="A02262-056-a-1830">Not</w> <w lemma="as" pos="acp-cs" xml:id="A02262-056-a-1840">as</w> <w lemma="Samson" pos="n1-nn" xml:id="A02262-056-a-1850" rendition="#hi">Sampson</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-a-1860">by</w> <w lemma="vow" pos="n1" xml:id="A02262-056-a-1870">vow</w> <pc xml:id="A02262-056-a-1880">,</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-056-a-1890">nor</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-a-1900">of</w> <w lemma="that" pos="d" xml:id="A02262-056-a-1910">that</w> <w lemma="sect" pos="n1" xml:id="A02262-056-a-1920">Sect</w> <pc xml:id="A02262-056-a-1930">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-056-a-1940">but</w> <w lemma="so" pos="av" xml:id="A02262-056-a-1950">so</w> <w lemma="call" pos="vvn" xml:id="A02262-056-a-1960">called</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-a-1970">of</w> <w lemma="that" pos="d" xml:id="A02262-056-a-1980">that</w> <w lemma="city" pos="n1" xml:id="A02262-056-a-1990">City</w> <pc xml:id="A02262-056-a-2000">,</pc> <w lemma="wherein" pos="crq-cs" xml:id="A02262-056-a-2010">wherein</w> <w lemma="he" pos="pns" xml:id="A02262-056-a-2020">he</w> <w lemma="be" pos="vvd" xml:id="A02262-056-a-2030">was</w> <w lemma="conceive" pos="vvn" xml:id="A02262-056-a-2040">conceived</w> <pc xml:id="A02262-056-a-2050">,</pc> <w lemma="and" pos="cc" xml:id="A02262-056-a-2060">and</w> <w lemma="where" pos="crq-cs" xml:id="A02262-056-a-2070">where</w> <w lemma="he" pos="pns" xml:id="A02262-056-a-2080">he</w> <w lemma="inhabit" pos="vvd" xml:id="A02262-056-a-2090">inhabited</w> <w lemma="after" pos="acp-p" xml:id="A02262-056-a-2100">after</w> <w lemma="his" pos="po" xml:id="A02262-056-a-2110">his</w> <w lemma="return" pos="n1" xml:id="A02262-056-a-2120" reg="return">returne</w> <w lemma="out" pos="av" xml:id="A02262-056-a-2130">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-a-2140">of</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-056-a-2150" rendition="#hi" reg="Egypt">Aegypt</w> <pc xml:id="A02262-056-a-2160" rendition="#hi">.</pc> </p> <pb facs="56" n="105" xml:id="A02262-056-b"/> <p xml:id="A02262-e119990"> <w lemma="Vers." pos="n-ab" xml:id="A02262-056-b-0010">Vers.</w> <pc xml:id="A02262-056-b-0020" unit="sentence"/> <w lemma="52." pos="crd" xml:id="A02262-056-b-0030">52.</w> <pc xml:id="A02262-056-b-0040" unit="sentence"/> <w lemma="mix" pos="vvn" xml:id="A02262-056-b-0050" reg="Mixed">Mixt</w> <w lemma="with" pos="acp-p" xml:id="A02262-056-b-0060">with</w> <w lemma="the" pos="d" xml:id="A02262-056-b-0070">the</w> <w lemma="bitter" pos="j" xml:id="A02262-056-b-0080">bitter</w> <w lemma="tear" pos="n2" xml:id="A02262-056-b-0090">tears</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-0100">of</w> <w lemma="myrrh" pos="n1" xml:id="A02262-056-b-0110">Myrrh</w> <pc xml:id="A02262-056-b-0120">]</pc> <w lemma="some" pos="d" xml:id="A02262-056-b-0130">Some</w> <w lemma="suppose" pos="vvb" xml:id="A02262-056-b-0140">suppose</w> <w lemma="that" pos="cs" xml:id="A02262-056-b-0150">that</w> <w lemma="this" pos="d" xml:id="A02262-056-b-0160">this</w> <w lemma="be" pos="vvd" xml:id="A02262-056-b-0170">was</w> <w lemma="proffer" pos="vvn" xml:id="A02262-056-b-0180">proffered</w> <w lemma="he" pos="pno" xml:id="A02262-056-b-0190">him</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-b-0200">by</w> <w lemma="his" pos="po" xml:id="A02262-056-b-0210">his</w> <w lemma="friend" pos="n2" xml:id="A02262-056-b-0220">friends</w> <pc xml:id="A02262-056-b-0230">,</pc> <w lemma="be" pos="vvg" xml:id="A02262-056-b-0240">being</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-0250">of</w> <w lemma="a" pos="d" xml:id="A02262-056-b-0260">a</w> <w lemma="stupify" pos="j_vg" xml:id="A02262-056-b-0270" reg="stupefying">stupifying</w> <w lemma="quality" pos="n1" xml:id="A02262-056-b-0280" reg="quality">qualitie</w> <pc xml:id="A02262-056-b-0290">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-056-b-0300">to</w> <w lemma="make" pos="vvi" xml:id="A02262-056-b-0310">make</w> <w lemma="he" pos="pno" xml:id="A02262-056-b-0320">him</w> <w lemma="less" pos="av-c_d" xml:id="A02262-056-b-0330" reg="less">lesse</w> <w lemma="sensible" pos="j" xml:id="A02262-056-b-0340">sensible</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-0350">of</w> <w lemma="his" pos="po" xml:id="A02262-056-b-0360">his</w> <w lemma="torment" pos="n2" xml:id="A02262-056-b-0370">torments</w> <pc xml:id="A02262-056-b-0380" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-056-b-0390">But</w> <w lemma="it" pos="pn" xml:id="A02262-056-b-0400">it</w> <w lemma="appear" pos="vvz" xml:id="A02262-056-b-0410" reg="appears">appeares</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-b-0420">by</w> <w lemma="Petronius" pos="n1-nn" xml:id="A02262-056-b-0430" rendition="#hi">Petronius</w> <w lemma="and" pos="cc" xml:id="A02262-056-b-0440">and</w> <w lemma="Pliny" pos="n1-nn" xml:id="A02262-056-b-0450" rendition="#hi">Pliny</w> <pc xml:id="A02262-056-b-0460" rendition="#hi">,</pc> <w lemma="that" pos="cs" xml:id="A02262-056-b-0470">that</w> <w lemma="it" pos="pn" xml:id="A02262-056-b-0480">it</w> <w lemma="be" pos="vvd" xml:id="A02262-056-b-0490">was</w> <w lemma="a" pos="d" xml:id="A02262-056-b-0500">a</w> <w lemma="mixture" pos="n1" xml:id="A02262-056-b-0510">mixture</w> <w lemma="much" pos="av_d" xml:id="A02262-056-b-0520">much</w> <w lemma="use" pos="vvn" xml:id="A02262-056-b-0530">used</w> <w lemma="in" pos="acp-p" xml:id="A02262-056-b-0540">in</w> <w lemma="their" pos="po" xml:id="A02262-056-b-0550">their</w> <w lemma="delight" pos="n2" xml:id="A02262-056-b-0560">delights</w> <pc xml:id="A02262-056-b-0570">:</pc> <w lemma="whereof" pos="crq-cs" xml:id="A02262-056-b-0580">Whereof</w> <w lemma="martial" pos="j" xml:id="A02262-056-b-0590" rendition="#hi">Martial</w> </p> <quote xml:id="A02262-e120000"> <l xml:id="A02262-e120010"> <w lemma="the" pos="d" xml:id="A02262-056-b-0600">The</w> <w lemma="tear" pos="n2" xml:id="A02262-056-b-0610" reg="tears">teares</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-0620">of</w> <w lemma="myrrh" pos="n1" xml:id="A02262-056-b-0630">Myrrh</w> <w lemma="in" pos="acp-p" xml:id="A02262-056-b-0640">in</w> <w lemma="hot" pos="j" xml:id="A02262-056-b-0650">hot</w> <w lemma="falernum" pos="fw-la" xml:id="A02262-056-b-0660">Falernum</w> <w lemma="thaw" pos="n1" xml:id="A02262-056-b-0670">thaw</w> <pc xml:id="A02262-056-b-0680">:</pc> </l> <l xml:id="A02262-e120020"> <w lemma="from" pos="acp-p" xml:id="A02262-056-b-0690">From</w> <w lemma="this" pos="d" xml:id="A02262-056-b-0700">this</w> <w lemma="the" pos="d" xml:id="A02262-056-b-0710">the</w> <w lemma="wine" pos="n1" xml:id="A02262-056-b-0720">Wine</w> <w lemma="a" pos="d" xml:id="A02262-056-b-0730">a</w> <w lemma="better" pos="j-c" xml:id="A02262-056-b-0740">better</w> <w lemma="taste" pos="n1" xml:id="A02262-056-b-0750">taste</w> <w lemma="will" pos="vmb" xml:id="A02262-056-b-0760">will</w> <w lemma="draw" pos="vvi" xml:id="A02262-056-b-0770">draw</w> <pc xml:id="A02262-056-b-0780" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e120030"> <w lemma="Epig." pos="n-ab" xml:id="A02262-056-b-0790">Epig.</w> <w lemma="l." pos="n-ab" xml:id="A02262-056-b-0800">l.</w> <w lemma="14." pos="crd" xml:id="A02262-056-b-0810">14.</w> <pc xml:id="A02262-056-b-0820" unit="sentence"/> </bibl> <p xml:id="A02262-e120040"> <w lemma="strengthen" pos="vvg" xml:id="A02262-056-b-0830" reg="Strengthening">Strengthning</w> <w lemma="the" pos="d" xml:id="A02262-056-b-0840">the</w> <w lemma="body" pos="n1" xml:id="A02262-056-b-0850">body</w> <pc xml:id="A02262-056-b-0860">,</pc> <w lemma="and" pos="cc" xml:id="A02262-056-b-0870">and</w> <w lemma="refresh" pos="vvg" xml:id="A02262-056-b-0880">refreshing</w> <w lemma="the" pos="d" xml:id="A02262-056-b-0890">the</w> <w lemma="spirit" pos="n2" xml:id="A02262-056-b-0900">Spirits</w> <pc xml:id="A02262-056-b-0910">;</pc> <w lemma="and" pos="cc" xml:id="A02262-056-b-0920">and</w> <w lemma="therefore" pos="av" xml:id="A02262-056-b-0930">therefore</w> <w lemma="more" pos="av-c_d" xml:id="A02262-056-b-0940">more</w> <w lemma="likely" pos="j" xml:id="A02262-056-b-0950">likely</w> <w lemma="proffer" pos="vvn" xml:id="A02262-056-b-0960">proffered</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-b-0970">by</w> <w lemma="his" pos="po" xml:id="A02262-056-b-0980">his</w> <w lemma="enemy" pos="n2" xml:id="A02262-056-b-0990">enemies</w> <w lemma="to" pos="acp-cs" xml:id="A02262-056-b-1000">to</w> <w lemma="prolong" pos="vvi" xml:id="A02262-056-b-1010">prolong</w> <w lemma="his" pos="po" xml:id="A02262-056-b-1020">his</w> <w lemma="suffering" pos="n2" xml:id="A02262-056-b-1030">sufferings</w> <pc xml:id="A02262-056-b-1040">.</pc> </p> <p xml:id="A02262-e120050"> <w lemma="Vers." pos="n-ab" xml:id="A02262-056-b-1050">Vers.</w> <pc xml:id="A02262-056-b-1060" unit="sentence"/> <w lemma="81." pos="crd" xml:id="A02262-056-b-1070">81.</w> <pc xml:id="A02262-056-b-1080" unit="sentence"/> <w lemma="his" pos="po" xml:id="A02262-056-b-1090">His</w> <w lemma="inward" pos="j" xml:id="A02262-056-b-1100">inward</w> <w lemma="robe" pos="n1" xml:id="A02262-056-b-1110">Robe</w> <pc xml:id="A02262-056-b-1120">]</pc> <w lemma="there" pos="av" xml:id="A02262-056-b-1130">There</w> <w lemma="be" pos="vvi" xml:id="A02262-056-b-1140">be</w> <pc xml:id="A02262-056-b-1150">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-056-b-1160">who</w> <w lemma="write" pos="vvb" xml:id="A02262-056-b-1170">write</w> <w lemma="that" pos="cs" xml:id="A02262-056-b-1180">that</w> <w lemma="this" pos="d" xml:id="A02262-056-b-1190">this</w> <w lemma="be" pos="vvd" xml:id="A02262-056-b-1200">was</w> <w lemma="weave" pos="vvn" xml:id="A02262-056-b-1210">woven</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-b-1220">by</w> <w lemma="the" pos="d" xml:id="A02262-056-b-1230">the</w> <w lemma="virgin" pos="n1" xml:id="A02262-056-b-1240" rendition="#hi">Virgin</w> <w lemma="mary" pos="n1-nn" xml:id="A02262-056-b-1250" rendition="#hi">Mary</w> <pc xml:id="A02262-056-b-1260" rendition="#hi">:</pc> <w lemma="and" pos="cc" xml:id="A02262-056-b-1270">and</w> <w lemma="we" pos="pns" xml:id="A02262-056-b-1280">we</w> <w lemma="read" pos="vvb" xml:id="A02262-056-b-1290" reg="read">reade</w> <w lemma="in" pos="acp-p" xml:id="A02262-056-b-1300">in</w> <w lemma="the" pos="d" xml:id="A02262-056-b-1310">the</w> <w lemma="scripture" pos="n2" xml:id="A02262-056-b-1320">Scriptures</w> <pc xml:id="A02262-056-b-1330">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-056-b-1340">as</w> <w lemma="frequent" pos="av_j" xml:id="A02262-056-b-1350">frequently</w> <w lemma="in" pos="acp-p" xml:id="A02262-056-b-1360">in</w> <w lemma="Homer" pos="n1-nn" xml:id="A02262-056-b-1370" rendition="#hi">Homer</w> <w lemma="and" pos="cc" xml:id="A02262-056-b-1380">and</w> <w lemma="other" pos="d" xml:id="A02262-056-b-1390">other</w> <w lemma="author" pos="n2" xml:id="A02262-056-b-1400">Authors</w> <pc xml:id="A02262-056-b-1410">,</pc> <w lemma="that" pos="cs" xml:id="A02262-056-b-1420">that</w> <w lemma="woman" pos="n2" xml:id="A02262-056-b-1430">women</w> <pc xml:id="A02262-056-b-1440">,</pc> <w lemma="and" pos="cc" xml:id="A02262-056-b-1450">and</w> <w lemma="those" pos="d" xml:id="A02262-056-b-1460">those</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-1470">of</w> <w lemma="the" pos="d" xml:id="A02262-056-b-1480">the</w> <w lemma="high" pos="j-s" xml:id="A02262-056-b-1490">highest</w> <w lemma="quality" pos="n1" xml:id="A02262-056-b-1500" reg="quality">qualitie</w> <pc xml:id="A02262-056-b-1510">,</pc> <w lemma="usual" pos="av_j" xml:id="A02262-056-b-1520">usually</w> <w lemma="wrought" pos="vvn" xml:id="A02262-056-b-1530">wrought</w> <w lemma="garment" pos="n2" xml:id="A02262-056-b-1540">garments</w> <w lemma="for" pos="acp-p" xml:id="A02262-056-b-1550">for</w> <w lemma="their" pos="po" xml:id="A02262-056-b-1560">their</w> <w lemma="child" pos="n2" xml:id="A02262-056-b-1570">Children</w> <w lemma="and" pos="cc" xml:id="A02262-056-b-1580">and</w> <w lemma="husband" pos="n2" xml:id="A02262-056-b-1590">Husbands</w> <pc xml:id="A02262-056-b-1600">.</pc> </p> <p xml:id="A02262-e120060"> <w lemma="Vers." pos="n-ab" xml:id="A02262-056-b-1610">Vers.</w> <pc xml:id="A02262-056-b-1620" unit="sentence"/> <w lemma="203." pos="crd" xml:id="A02262-056-b-1630">203.</w> <pc xml:id="A02262-056-b-1640" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-056-b-1650">The</w> <w lemma="centre" pos="n1" xml:id="A02262-056-b-1660" reg="Centre">Center</w> <w lemma="pant" pos="vvz" xml:id="A02262-056-b-1670">pants</w> <pc xml:id="A02262-056-b-1680">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-056-b-1690" reg="etc.">&amp;c.</w> <pc xml:id="A02262-056-b-1700" unit="sentence">]</pc> <w lemma="this" pos="d" xml:id="A02262-056-b-1710">This</w> <w lemma="earthquake" pos="n1" xml:id="A02262-056-b-1720" reg="Earthquake">Earth-quake</w> <w lemma="proceed" pos="vvd" xml:id="A02262-056-b-1730">proceeded</w> <w lemma="not" pos="xx" xml:id="A02262-056-b-1740">not</w> <w lemma="from" pos="acp-p" xml:id="A02262-056-b-1750">from</w> <w lemma="the" pos="d" xml:id="A02262-056-b-1760">the</w> <w lemma="wind" pos="n2" xml:id="A02262-056-b-1770" reg="Winds">Windes</w> <w lemma="imprison" pos="vvn" xml:id="A02262-056-b-1780">imprisoned</w> <w lemma="in" pos="acp-p" xml:id="A02262-056-b-1790">in</w> <w lemma="the" pos="d" xml:id="A02262-056-b-1800">the</w> <w lemma="bowel" pos="n2" xml:id="A02262-056-b-1810">bowels</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-1820">of</w> <w lemma="the" pos="d" xml:id="A02262-056-b-1830">the</w> <w lemma="earth" pos="n1" xml:id="A02262-056-b-1840">Earth</w> <pc xml:id="A02262-056-b-1850">,</pc> <w lemma="struggle" pos="vvg" xml:id="A02262-056-b-1860" reg="struggling">strugling</w> <w lemma="to" pos="acp-cs" xml:id="A02262-056-b-1870">to</w> <w lemma="break" pos="vvi" xml:id="A02262-056-b-1880">break</w> <w lemma="forth" pos="av" xml:id="A02262-056-b-1890">forth</w> <pc xml:id="A02262-056-b-1900">,</pc> <w lemma="or" pos="cc" xml:id="A02262-056-b-1910">or</w> <w lemma="from" pos="acp-p" xml:id="A02262-056-b-1920">from</w> <w lemma="any" pos="d" xml:id="A02262-056-b-1930">any</w> <w lemma="other" pos="d" xml:id="A02262-056-b-1940">other</w> <w lemma="natural" pos="j" xml:id="A02262-056-b-1950" reg="natural">naturall</w> <w lemma="cause" pos="n1" xml:id="A02262-056-b-1960">cause</w> <pc xml:id="A02262-056-b-1970">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-056-b-1980">but</w> <w lemma="by" pos="acp-p" xml:id="A02262-056-b-1990">by</w> <w lemma="the" pos="d" xml:id="A02262-056-b-2000">the</w> <w lemma="immediate" pos="j" xml:id="A02262-056-b-2010">immediate</w> <w lemma="singer" pos="n1" xml:id="A02262-056-b-2020">singer</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-2030">of</w> <w lemma="God" pos="n1-nn" xml:id="A02262-056-b-2040">God</w> <pc xml:id="A02262-056-b-2050">.</pc> </p> <p xml:id="A02262-e120070"> <w lemma="Vers." pos="n-ab" xml:id="A02262-056-b-2060">Vers.</w> <pc xml:id="A02262-056-b-2070" unit="sentence"/> <w lemma="205." pos="crd" xml:id="A02262-056-b-2080">205.</w> <pc xml:id="A02262-056-b-2090" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-056-b-2100">The</w> <w lemma="sun" pos="n1" xml:id="A02262-056-b-2110" reg="Sun">Sunne</w> <w lemma="affright" pos="vvn" xml:id="A02262-056-b-2120">affrighted</w> <w lemma="hide" pos="vvz" xml:id="A02262-056-b-2130">hides</w> <pc xml:id="A02262-056-b-2140">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-056-b-2150" reg="etc.">&amp;c.</w> <pc xml:id="A02262-056-b-2160" unit="sentence">]</pc> <w lemma="miraculous" pos="j" xml:id="A02262-056-b-2170">Miraculous</w> <pc xml:id="A02262-056-b-2180">;</pc> <w lemma="without" pos="acp-p" xml:id="A02262-056-b-2190">without</w> <w lemma="the" pos="d" xml:id="A02262-056-b-2200">the</w> <w lemma="interposition" pos="n1" xml:id="A02262-056-b-2210">interposition</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-2220">of</w> <w lemma="the" pos="d" xml:id="A02262-056-b-2230">the</w> <w lemma="moon" pos="n1" xml:id="A02262-056-b-2240" reg="Moon">Moone</w> <pc xml:id="A02262-056-b-2250">,</pc> <w lemma="or" pos="cc" xml:id="A02262-056-b-2260">or</w> <w lemma="palpable" pos="j" xml:id="A02262-056-b-2270">palpable</w> <w lemma="vapour" pos="n2" xml:id="A02262-056-b-2280">Vapours</w> <pc xml:id="A02262-056-b-2290">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-056-b-2300">was</w> <w lemma="that" pos="d" xml:id="A02262-056-b-2310">that</w> <w lemma="defect" pos="n1" xml:id="A02262-056-b-2320">defect</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-2330">of</w> <w lemma="the" pos="d" xml:id="A02262-056-b-2340">the</w> <w lemma="sun" pos="n1" xml:id="A02262-056-b-2350" reg="Sun">Sunne</w> <pc xml:id="A02262-056-b-2360">,</pc> <w lemma="and" pos="cc" xml:id="A02262-056-b-2370">and</w> <w lemma="unnatural" pos="j" xml:id="A02262-056-b-2380" reg="unnatural">unnaturall</w> <w lemma="darkness" pos="n1" xml:id="A02262-056-b-2390" reg="Darkness">Darknesse</w> <pc xml:id="A02262-056-b-2400">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-056-b-2410">in</w> <w lemma="the" pos="d" xml:id="A02262-056-b-2420">the</w> <w lemma="six" pos="ord" xml:id="A02262-056-b-2430">sixth</w> <w lemma="hour" pos="n1" xml:id="A02262-056-b-2440" reg="hour">houre</w> <w lemma="of" pos="acp-p" xml:id="A02262-056-b-2450">of</w> <w lemma="the" pos="d" xml:id="A02262-056-b-2460">the</w> <w lemma="day" pos="n1" xml:id="A02262-056-b-2470">Day</w> <pc xml:id="A02262-056-b-2480">:</pc> <pb facs="57" n="106" xml:id="A02262-057-a"/> <w lemma="which" pos="crq-r" xml:id="A02262-057-a-0010">which</w> <w lemma="appear" pos="vvz" xml:id="A02262-057-a-0020">appeareth</w> <w lemma="by" pos="acp-p" xml:id="A02262-057-a-0030">by</w> <w lemma="the" pos="d" xml:id="A02262-057-a-0040">the</w> <w lemma="text" pos="n1" xml:id="A02262-057-a-0050">Text</w> <w lemma="to" pos="acp-cs" xml:id="A02262-057-a-0060">to</w> <w lemma="have" pos="vvi" xml:id="A02262-057-a-0070">have</w> <w lemma="cover" pos="vvn" xml:id="A02262-057-a-0080" reg="covered">cover'd</w> <w lemma="all" pos="d" xml:id="A02262-057-a-0090">all</w> <w lemma="the" pos="d" xml:id="A02262-057-a-0100">the</w> <w lemma="world" pos="n1" xml:id="A02262-057-a-0110">World</w> <pc xml:id="A02262-057-a-0120">,</pc> <w lemma="and" pos="cc" xml:id="A02262-057-a-0130">and</w> <w lemma="not" pos="xx" xml:id="A02262-057-a-0140">not</w> <w lemma="judea" pos="n1-nn" xml:id="A02262-057-a-0150" rendition="#hi" reg="judea">Iudea</w> <w lemma="alone" pos="j" xml:id="A02262-057-a-0160">alone</w> <pc xml:id="A02262-057-a-0170">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-057-a-0180">as</w> <w lemma="some" pos="d" xml:id="A02262-057-a-0190">some</w> <w lemma="have" pos="vvb" xml:id="A02262-057-a-0200">have</w> <w lemma="conjecture" pos="vvn" xml:id="A02262-057-a-0210">conjectured</w> <pc xml:id="A02262-057-a-0220" unit="sentence">.</pc> <w lemma="diverse" pos="j" xml:id="A02262-057-a-0230">Divers</w> <w lemma="author" pos="n2" xml:id="A02262-057-a-0240" reg="Authors">Authours</w> <w lemma="have" pos="vvb" xml:id="A02262-057-a-0250">have</w> <w lemma="record" pos="vvn" xml:id="A02262-057-a-0260">recorded</w> <w lemma="this" pos="d" xml:id="A02262-057-a-0270">this</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-a-0280">in</w> <w lemma="their" pos="po" xml:id="A02262-057-a-0290">their</w> <w lemma="annal" pos="n2" xml:id="A02262-057-a-0300">Annals</w> <w lemma="and" pos="cc" xml:id="A02262-057-a-0310">and</w> <w lemma="history" pos="n2" xml:id="A02262-057-a-0320">Histories</w> <pc xml:id="A02262-057-a-0330">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-057-a-0340">but</w> <w lemma="none" pos="pi-x" xml:id="A02262-057-a-0350">none</w> <w lemma="so" pos="av" xml:id="A02262-057-a-0360">so</w> <w lemma="exact" pos="av_j" xml:id="A02262-057-a-0370">exactly</w> <w lemma="as" pos="acp-cs" xml:id="A02262-057-a-0380">as</w> <w lemma="Dionysius" pos="n1-nn" xml:id="A02262-057-a-0390" rendition="#hi">Dionysius</w> <w lemma="Areopagita" pos="n1-nn" xml:id="A02262-057-a-0400" rendition="#hi">Areopagita</w> <pc xml:id="A02262-057-a-0410" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-057-a-0420">who</w> <w lemma="then" pos="av" xml:id="A02262-057-a-0430">then</w> <w lemma="reside" pos="vvn" xml:id="A02262-057-a-0440">resided</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-a-0450">in</w> <w lemma="Egypt" pos="n1-nn" xml:id="A02262-057-a-0460" rendition="#hi" reg="Egypt">Aegypt</w> <pc xml:id="A02262-057-a-0470" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-057-a-0480">and</w> <w lemma="be" pos="vvd" xml:id="A02262-057-a-0490">was</w> <w lemma="a" pos="d" xml:id="A02262-057-a-0500">an</w> <w lemma="eyewitness" pos="n1" xml:id="A02262-057-a-0510" reg="eyewitness">eye-witnesse</w> <pc xml:id="A02262-057-a-0520">.</pc> </p> <p xml:id="A02262-e120080"> <w lemma="Vers." pos="n-ab" xml:id="A02262-057-a-0530">Vers.</w> <pc xml:id="A02262-057-a-0540" unit="sentence"/> <w lemma="240." pos="crd" xml:id="A02262-057-a-0550">240.</w> <pc xml:id="A02262-057-a-0560" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-057-a-0570">The</w> <w lemma="greedy" pos="j" xml:id="A02262-057-a-0580">greedy</w> <w lemma="hollow" pos="n2_j" xml:id="A02262-057-a-0590" reg="hollows">hollowes</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-a-0600">of</w> <w lemma="a" pos="d" xml:id="A02262-057-a-0610">a</w> <w lemma="sponge" pos="n1" xml:id="A02262-057-a-0620" reg="Sponge">Spunge</w> <pc xml:id="A02262-057-a-0630">,</pc> <w lemma="etc" pos="av" xml:id="A02262-057-a-0640" reg="etc.">&amp;c</w> <pc xml:id="A02262-057-a-0650">]</pc> <w lemma="physician" pos="n2" xml:id="A02262-057-a-0660">Physicians</w> <w lemma="agree" pos="vvi" xml:id="A02262-057-a-0670">agree</w> <w lemma="that" pos="d" xml:id="A02262-057-a-0680">that</w> <w lemma="vinegar" pos="n1" xml:id="A02262-057-a-0690" reg="Vinegar">Vineger</w> <w lemma="be" pos="vvg" xml:id="A02262-057-a-0700">being</w> <w lemma="drink" pos="vvn" xml:id="A02262-057-a-0710">drunk</w> <pc xml:id="A02262-057-a-0720">,</pc> <w lemma="or" pos="cc" xml:id="A02262-057-a-0730">or</w> <w lemma="hold" pos="vvd" xml:id="A02262-057-a-0740">held</w> <w lemma="to" pos="acp-p" xml:id="A02262-057-a-0750">to</w> <w lemma="the" pos="d" xml:id="A02262-057-a-0760">the</w> <w lemma="nose" pos="n1" xml:id="A02262-057-a-0770">nose</w> <pc xml:id="A02262-057-a-0780">,</pc> <w lemma="have" pos="vvz" xml:id="A02262-057-a-0790">hath</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-a-0800">in</w> <w lemma="it" pos="pn" xml:id="A02262-057-a-0810">it</w> <w lemma="a" pos="d" xml:id="A02262-057-a-0820">a</w> <w lemma="natural" pos="j" xml:id="A02262-057-a-0830" reg="natural">naturall</w> <w lemma="virtue" pos="n1" xml:id="A02262-057-a-0840" reg="Virtue">Vertue</w> <w lemma="for" pos="acp-p" xml:id="A02262-057-a-0850">for</w> <w lemma="the" pos="d" xml:id="A02262-057-a-0860">the</w> <w lemma="staunch" pos="n1_vg" xml:id="A02262-057-a-0870" reg="staunching">stenching</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-a-0880">of</w> <w lemma="blood" pos="n1" xml:id="A02262-057-a-0890" reg="blood">bloud</w> <pc xml:id="A02262-057-a-0900" unit="sentence">.</pc> <w lemma="Pliny" pos="n1-nn" xml:id="A02262-057-a-0910" rendition="#hi">Pliny</w> <w lemma="attribute" pos="n2" xml:id="A02262-057-a-0920">attributes</w> <w lemma="the" pos="d" xml:id="A02262-057-a-0930">the</w> <w lemma="like" pos="j" xml:id="A02262-057-a-0940">like</w> <w lemma="to" pos="acp-p" xml:id="A02262-057-a-0950">to</w> <w lemma="hyssop" pos="n1" xml:id="A02262-057-a-0960">Hyssop</w> <pc xml:id="A02262-057-a-0970">,</pc> <w lemma="and" pos="cc" xml:id="A02262-057-a-0980">and</w> <w lemma="the" pos="d" xml:id="A02262-057-a-0990">the</w> <w lemma="better" pos="j-c" xml:id="A02262-057-a-1000">better</w> <w lemma="if" pos="cs" xml:id="A02262-057-a-1010">if</w> <w lemma="join" pos="vvn" xml:id="A02262-057-a-1020" reg="joined">joyned</w> <pc xml:id="A02262-057-a-1030" unit="sentence">.</pc> <w lemma="neither" pos="av_d" xml:id="A02262-057-a-1040">Neither</w> <w lemma="be" pos="vvz" xml:id="A02262-057-a-1050">is</w> <w lemma="it" pos="pn" xml:id="A02262-057-a-1060">it</w> <w lemma="to" pos="acp-cs" xml:id="A02262-057-a-1070">to</w> <w lemma="be" pos="vvi" xml:id="A02262-057-a-1080">be</w> <w lemma="think" pos="vvn" xml:id="A02262-057-a-1090">thought</w> <w lemma="that" pos="cs" xml:id="A02262-057-a-1100">that</w> <w lemma="the" pos="d" xml:id="A02262-057-a-1110">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-057-a-1120" rendition="#hi" reg="jews">Iews</w> <w lemma="offer" pos="vvd" xml:id="A02262-057-a-1130">offered</w> <w lemma="this" pos="d" xml:id="A02262-057-a-1140">this</w> <w lemma="unto" pos="acp-p" xml:id="A02262-057-a-1150">unto</w> <w lemma="Jesus" pos="n1-nn" xml:id="A02262-057-a-1160" reg="JESUS">IESUS</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-a-1170">in</w> <w lemma="humanity" pos="n1" xml:id="A02262-057-a-1180">humanity</w> <pc xml:id="A02262-057-a-1190">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-057-a-1200">but</w> <w lemma="rather" pos="av-c" xml:id="A02262-057-a-1210">rather</w> <w lemma="out" pos="av" xml:id="A02262-057-a-1220">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-a-1230">of</w> <w lemma="their" pos="po" xml:id="A02262-057-a-1240">their</w> <w lemma="hatred" pos="n1" xml:id="A02262-057-a-1250">hatred</w> <pc xml:id="A02262-057-a-1260">,</pc> <w lemma="that" pos="cs" xml:id="A02262-057-a-1270">that</w> <w lemma="by" pos="acp-p" xml:id="A02262-057-a-1280">by</w> <w lemma="prolong" pos="vvg" xml:id="A02262-057-a-1290">prolonging</w> <w lemma="his" pos="po" xml:id="A02262-057-a-1300">his</w> <w lemma="life" pos="n1" xml:id="A02262-057-a-1310">Life</w> <w lemma="until" pos="acp-p" xml:id="A02262-057-a-1320" reg="until">untill</w> <w lemma="the" pos="d" xml:id="A02262-057-a-1330">the</w> <w lemma="evening" pos="n1" xml:id="A02262-057-a-1340">Evening</w> <pc xml:id="A02262-057-a-1350">,</pc> <w lemma="his" pos="po" xml:id="A02262-057-a-1360">his</w> <w lemma="leg" pos="n2" xml:id="A02262-057-a-1370" reg="legs">legges</w> <w lemma="may" pos="vmd" xml:id="A02262-057-a-1380">might</w> <w lemma="have" pos="vvi" xml:id="A02262-057-a-1390">have</w> <w lemma="be" pos="vvn" xml:id="A02262-057-a-1400">been</w> <w lemma="break" pos="vvn" xml:id="A02262-057-a-1410">broken</w> <w lemma="to" pos="acp-p" xml:id="A02262-057-a-1420">to</w> <w lemma="the" pos="d" xml:id="A02262-057-a-1430">the</w> <w lemma="increase" pos="n1" xml:id="A02262-057-a-1440">increase</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-a-1450">of</w> <w lemma="his" pos="po" xml:id="A02262-057-a-1460">his</w> <w lemma="torment" pos="n2" xml:id="A02262-057-a-1470">torments</w> <pc xml:id="A02262-057-a-1480">.</pc> </p> <p xml:id="A02262-e120090"> <w lemma="Vers." pos="n-ab" xml:id="A02262-057-a-1490">Vers.</w> <pc xml:id="A02262-057-a-1500" unit="sentence"/> <w lemma="256." pos="crd" xml:id="A02262-057-a-1510">256.</w> <pc xml:id="A02262-057-a-1520" unit="sentence"/> <w lemma="pale" pos="j" xml:id="A02262-057-a-1530">Pale</w> <w lemma="troop" pos="n2" xml:id="A02262-057-a-1540" reg="troops">troopes</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-a-1550">of</w> <w lemma="wander" pos="j_vg" xml:id="A02262-057-a-1560" reg="wandering">wandring</w> <w lemma="ghost" pos="n2" xml:id="A02262-057-a-1570">Ghosts</w> <pc xml:id="A02262-057-a-1580">]</pc> <w lemma="these" pos="d" xml:id="A02262-057-a-1590">These</w> <w lemma="be" pos="vvd" xml:id="A02262-057-a-1600">were</w> <w lemma="the" pos="d" xml:id="A02262-057-a-1610">the</w> <w lemma="real" pos="j" xml:id="A02262-057-a-1620" reg="real">reall</w> <w lemma="body" pos="n2" xml:id="A02262-057-a-1630">bodies</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-a-1640">of</w> <w lemma="the" pos="d" xml:id="A02262-057-a-1650">the</w> <w lemma="dead" pos="j" xml:id="A02262-057-a-1660">dead</w> <pc xml:id="A02262-057-a-1670">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-057-a-1680">which</w> <w lemma="enter" pos="vvd" xml:id="A02262-057-a-1690" reg="entered">entred</w> <w lemma="the" pos="d" xml:id="A02262-057-a-1700">the</w> <w lemma="city" pos="n1" xml:id="A02262-057-a-1710">City</w> <w lemma="from" pos="acp-p" xml:id="A02262-057-a-1720">from</w> <w lemma="their" pos="po" xml:id="A02262-057-a-1730">their</w> <w lemma="grave" pos="n2" xml:id="A02262-057-a-1740">graves</w> <pc join="right" xml:id="A02262-057-a-1750">(</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-057-a-1760">for</w> <w lemma="it" pos="pn" xml:id="A02262-057-a-1770">it</w> <w lemma="be" pos="vvd" xml:id="A02262-057-a-1780">was</w> <pc xml:id="A02262-057-a-1790">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-057-a-1800">as</w> <w lemma="now" pos="av" xml:id="A02262-057-a-1810">now</w> <pc xml:id="A02262-057-a-1820">,</pc> <w lemma="their" pos="po" xml:id="A02262-057-a-1830">their</w> <w lemma="custom" pos="n1" xml:id="A02262-057-a-1840" reg="Custom">Custome</w> <w lemma="to" pos="acp-cs" xml:id="A02262-057-a-1850">to</w> <w lemma="bury" pos="vvi" xml:id="A02262-057-a-1860">bury</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-a-1870">in</w> <w lemma="the" pos="d" xml:id="A02262-057-a-1880">the</w> <w lemma="field" pos="n2" xml:id="A02262-057-a-1890">fields</w> <pc xml:id="A02262-057-a-1900">)</pc> <w lemma="and" pos="cc" xml:id="A02262-057-a-1910">and</w> <w lemma="see" pos="vvn" xml:id="A02262-057-a-1920">seen</w> <w lemma="by" pos="acp-p" xml:id="A02262-057-a-1930">by</w> <w lemma="day" pos="n1" xml:id="A02262-057-a-1940">day</w> <pc xml:id="A02262-057-a-1950" unit="sentence">.</pc> <w lemma="whereas" pos="cs" xml:id="A02262-057-a-1960">Whereas</w> <w lemma="delude" pos="vvg" xml:id="A02262-057-a-1970">deluding</w> <w lemma="spirit" pos="n2" xml:id="A02262-057-a-1980">Spirits</w> <w lemma="assume" pos="vvb" xml:id="A02262-057-a-1990">assume</w> <w lemma="a" pos="d" xml:id="A02262-057-a-2000">an</w> <w lemma="airy" pos="j" xml:id="A02262-057-a-2010" reg="Airy">Aery</w> <pc xml:id="A02262-057-a-2020">,</pc> <w lemma="thin" pos="j" xml:id="A02262-057-a-2030" reg="thin">thinne</w> <w lemma="and" pos="cc" xml:id="A02262-057-a-2040">and</w> <w lemma="fluxative" pos="j" xml:id="A02262-057-a-2050">fluxative</w> <w lemma="body" pos="n1" xml:id="A02262-057-a-2060">Body</w> <pc xml:id="A02262-057-a-2070">,</pc> <w lemma="condense" pos="vvn" xml:id="A02262-057-a-2080">condensed</w> <w lemma="by" pos="acp-p" xml:id="A02262-057-a-2090">by</w> <w lemma="cold" pos="j" xml:id="A02262-057-a-2100">cold</w> <pc xml:id="A02262-057-a-2110">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-057-a-2120">but</w> <w lemma="dissipate" pos="vvn" xml:id="A02262-057-a-2130">dissipated</w> <w lemma="by" pos="acp-p" xml:id="A02262-057-a-2140">by</w> <w lemma="heat" pos="n1" xml:id="A02262-057-a-2150" reg="heat">heate</w> <pc xml:id="A02262-057-a-2160">,</pc> <w lemma="and" pos="cc" xml:id="A02262-057-a-2170">and</w> <w lemma="therefore" pos="av" xml:id="A02262-057-a-2180">therefore</w> <w lemma="only" pos="av_j" xml:id="A02262-057-a-2190" reg="only">onely</w> <w lemma="appear" pos="vvi" xml:id="A02262-057-a-2200" reg="appear">appeare</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-a-2210">in</w> <w lemma="the" pos="d" xml:id="A02262-057-a-2220">the</w> <w lemma="night" pos="n1" xml:id="A02262-057-a-2230">Night</w> <w lemma="time" pos="n1" xml:id="A02262-057-a-2240">time</w> <pc xml:id="A02262-057-a-2250" unit="sentence">.</pc> <w lemma="which" pos="crq-r" xml:id="A02262-057-a-2260">Which</w> <w lemma="Virgil" pos="n1-nn" xml:id="A02262-057-a-2270" rendition="#hi">Virgil</w> <w lemma="intimate" pos="vvz" xml:id="A02262-057-a-2280">intimates</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-a-2290">in</w> <w lemma="the" pos="d" xml:id="A02262-057-a-2300">the</w> <w lemma="ghost" pos="n1" xml:id="A02262-057-a-2310">Ghost</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-a-2320">of</w> <w lemma="Anchises" pos="n1-nn" xml:id="A02262-057-a-2330" rendition="#hi">Anchises</w> <pc xml:id="A02262-057-a-2340" rendition="#hi">:</pc> </p> <quote xml:id="A02262-e120100"> <l xml:id="A02262-e120110"> <w lemma="and" pos="cc" xml:id="A02262-057-a-2350">And</w> <w lemma="now" pos="av" xml:id="A02262-057-a-2360">now</w> <w lemma="farewell" pos="uh_n" xml:id="A02262-057-a-2370">farewell</w> <pc xml:id="A02262-057-a-2380">:</pc> <w lemma="the" pos="d" xml:id="A02262-057-a-2390">the</w> <w lemma="humid" pos="j" xml:id="A02262-057-a-2400">humid</w> <w lemma="night" pos="n1" xml:id="A02262-057-a-2410">Night</w> <w lemma="descend" pos="vvz" xml:id="A02262-057-a-2420">descends</w> <pc xml:id="A02262-057-a-2430">;</pc> </l> <l xml:id="A02262-e120120"> <w lemma="I" pos="pns" xml:id="A02262-057-a-2440">I</w> <w lemma="send" pos="vvd" xml:id="A02262-057-a-2450">sent</w> <w lemma="day" pos="n1" xml:id="A02262-057-a-2460" type="contract1" reg="day">Day</w> <w xml:id="A02262-057-a-2460c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="breathe" pos="vvb" xml:id="A02262-057-a-2470" reg="breathe">breath</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-a-2480">in</w> <w lemma="his" pos="po" xml:id="A02262-057-a-2490">his</w> <w lemma="too-swift" pos="j" xml:id="A02262-057-a-2500">too-swift</w> <w lemma="repair" pos="n1" xml:id="A02262-057-a-2510" reg="repair">repaire</w> <pc xml:id="A02262-057-a-2520" unit="sentence">.</pc> </l> <l xml:id="A02262-e120130"> <w lemma="This" pos="d" xml:id="A02262-057-a-2530">This</w> <w lemma="say" pos="vvd" xml:id="A02262-057-a-2540">said</w> <pc xml:id="A02262-057-a-2550">,</pc> <w lemma="like" pos="j" xml:id="A02262-057-a-2560">like</w> <w lemma="smoke" pos="n1" xml:id="A02262-057-a-2570" reg="smoke">smoak</w> <pc xml:id="A02262-057-a-2580">,</pc> <w lemma="he" pos="pns" xml:id="A02262-057-a-2590">he</w> <w lemma="vanish" pos="vvz" xml:id="A02262-057-a-2600" reg="vanisheth">vanisneth</w> <w lemma="to" pos="acp-p" xml:id="A02262-057-a-2610">to</w> <w lemma="air" pos="n1" xml:id="A02262-057-a-2620" reg="air">aire</w> <pc xml:id="A02262-057-a-2630">.</pc> </l> </quote> <bibl xml:id="A02262-e120140"> <w lemma="Aen." pos="n-ab" xml:id="A02262-057-a-2640">Aen.</w> <w lemma="l." pos="n-ab" xml:id="A02262-057-a-2650">l.</w> <w lemma="12." pos="crd" xml:id="A02262-057-a-2660">12.</w> <pc xml:id="A02262-057-a-2670" unit="sentence"/> </bibl> <pb facs="57" n="107" xml:id="A02262-057-b"/> <p xml:id="A02262-e120150"> <w lemma="Ver." pos="n-ab" xml:id="A02262-057-b-0010">Ver.</w> <pc xml:id="A02262-057-b-0020" unit="sentence"/> <w lemma="259" pos="crd" xml:id="A02262-057-b-0030">259</w> <w lemma="the" pos="d" xml:id="A02262-057-b-0040">The</w> <w lemma="cleave" pos="j_vg" xml:id="A02262-057-b-0050">cleaving</w> <w lemma="rock" pos="n2" xml:id="A02262-057-b-0060">Rocks</w> <pc xml:id="A02262-057-b-0070">]</pc> <w lemma="the" pos="d" xml:id="A02262-057-b-0080">The</w> <w lemma="rock" pos="n1" xml:id="A02262-057-b-0090">Rock</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-0100">of</w> <w lemma="mount" pos="n1" xml:id="A02262-057-b-0110" rendition="#hi">Mount</w> <w lemma="Calvary" pos="n1-nn" xml:id="A02262-057-b-0120" rendition="#hi">Calvary</w> <w lemma="be" pos="vvd" xml:id="A02262-057-b-0130">was</w> <w lemma="rend" pos="vvn" xml:id="A02262-057-b-0140">rent</w> <w lemma="by" pos="acp-p" xml:id="A02262-057-b-0150">by</w> <w lemma="that" pos="d" xml:id="A02262-057-b-0160">that</w> <w lemma="earthquake" pos="n1" xml:id="A02262-057-b-0170" reg="Earthquake">Earth-quake</w> <w lemma="from" pos="acp-p" xml:id="A02262-057-b-0180">from</w> <w lemma="the" pos="d" xml:id="A02262-057-b-0190">the</w> <w lemma="top" pos="n1" xml:id="A02262-057-b-0200">top</w> <w lemma="to" pos="acp-p" xml:id="A02262-057-b-0210">to</w> <w lemma="the" pos="d" xml:id="A02262-057-b-0220">the</w> <w lemma="bottom" pos="n1" xml:id="A02262-057-b-0230" reg="bottom">bottome</w> <pc xml:id="A02262-057-b-0240">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-057-b-0250">which</w> <w lemma="at" pos="acp-p" xml:id="A02262-057-b-0260">at</w> <w lemma="this" pos="d" xml:id="A02262-057-b-0270">this</w> <w lemma="day" pos="n1" xml:id="A02262-057-b-0280">day</w> <w lemma="be" pos="vvz" xml:id="A02262-057-b-0290">is</w> <w lemma="to" pos="acp-cs" xml:id="A02262-057-b-0300">to</w> <w lemma="be" pos="vvi" xml:id="A02262-057-b-0310">be</w> <w lemma="see" pos="vvn" xml:id="A02262-057-b-0320" reg="seen">seene</w> <pc xml:id="A02262-057-b-0330">:</pc> <w lemma="the" pos="d" xml:id="A02262-057-b-0340">the</w> <w lemma="rupture" pos="n1" xml:id="A02262-057-b-0350">rupture</w> <w lemma="such" pos="d" xml:id="A02262-057-b-0360">such</w> <w lemma="as" pos="acp-cs" xml:id="A02262-057-b-0370">as</w> <w lemma="art" pos="n1" xml:id="A02262-057-b-0380">Art</w> <w lemma="can" pos="vmd" xml:id="A02262-057-b-0390">could</w> <w lemma="have" pos="vvi" xml:id="A02262-057-b-0400">have</w> <w lemma="no" pos="d-x" xml:id="A02262-057-b-0410">no</w> <w lemma="hand" pos="n1" xml:id="A02262-057-b-0420">hand</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-b-0430">in</w> <pc xml:id="A02262-057-b-0440">;</pc> <w lemma="each" pos="d" xml:id="A02262-057-b-0450">each</w> <w lemma="side" pos="n1" xml:id="A02262-057-b-0460">side</w> <w lemma="answerable" pos="j" xml:id="A02262-057-b-0470">answerable</w> <w lemma="ragged" pos="j" xml:id="A02262-057-b-0480">ragged</w> <pc xml:id="A02262-057-b-0490">,</pc> <w lemma="and" pos="cc" xml:id="A02262-057-b-0500">and</w> <w lemma="there" pos="av" xml:id="A02262-057-b-0510">there</w> <w lemma="where" pos="crq-cs" xml:id="A02262-057-b-0520">where</w> <w lemma="unaccessible" pos="j" xml:id="A02262-057-b-0530">unaccessible</w> <w lemma="to" pos="acp-p" xml:id="A02262-057-b-0540">to</w> <w lemma="the" pos="d" xml:id="A02262-057-b-0550">the</w> <w lemma="workman" pos="n1" xml:id="A02262-057-b-0560">workman</w> <pc xml:id="A02262-057-b-0570" unit="sentence">.</pc> </p> <p xml:id="A02262-e120160"> <w lemma="verse" pos="n1" xml:id="A02262-057-b-0580" reg="Verse">Vers</w> <w lemma="263." pos="crd" xml:id="A02262-057-b-0590">263.</w> <pc xml:id="A02262-057-b-0600" unit="sentence"/> <w lemma="old" pos="j" xml:id="A02262-057-b-0610">Old</w> <w lemma="chaos" pos="n1" xml:id="A02262-057-b-0620">Chaos</w> <w lemma="now" pos="av" xml:id="A02262-057-b-0630">now</w> <w lemma="return" pos="n2" xml:id="A02262-057-b-0640" reg="returns">returnes</w> <pc xml:id="A02262-057-b-0650">]</pc> <w lemma="that" pos="cs" xml:id="A02262-057-b-0660">That</w> <w lemma="confuse" pos="j_vn" xml:id="A02262-057-b-0670">confused</w> <w lemma="mass" pos="n1" xml:id="A02262-057-b-0680" reg="Mass">Masse</w> <pc xml:id="A02262-057-b-0690">,</pc> <w lemma="out" pos="av" xml:id="A02262-057-b-0700">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-0710">of</w> <w lemma="which" pos="crq-r" xml:id="A02262-057-b-0720">which</w> <w lemma="God" pos="n1-nn" xml:id="A02262-057-b-0730">God</w> <w lemma="create" pos="vvd" xml:id="A02262-057-b-0740">created</w> <w lemma="the" pos="d" xml:id="A02262-057-b-0750">the</w> <w lemma="beautiful" pos="j" xml:id="A02262-057-b-0760" reg="beautiful">beautifull</w> <w lemma="world" pos="n1" xml:id="A02262-057-b-0770">World</w> <pc xml:id="A02262-057-b-0780">:</pc> <w lemma="into" pos="acp-p" xml:id="A02262-057-b-0790">into</w> <w lemma="which" pos="crq-r" xml:id="A02262-057-b-0800">which</w> <w lemma="it" pos="pn" xml:id="A02262-057-b-0810">it</w> <w lemma="be" pos="vvd" xml:id="A02262-057-b-0820">was</w> <w lemma="imagine" pos="vvn" xml:id="A02262-057-b-0830">imagined</w> <w lemma="that" pos="cs" xml:id="A02262-057-b-0840">that</w> <w lemma="it" pos="pn" xml:id="A02262-057-b-0850">it</w> <w lemma="shall" pos="vmd" xml:id="A02262-057-b-0860">should</w> <w lemma="be" pos="vvi" xml:id="A02262-057-b-0870">be</w> <w lemma="again" pos="av" xml:id="A02262-057-b-0880" reg="again">againe</w> <w lemma="reduce" pos="vvn" xml:id="A02262-057-b-0890">reduced</w> <pc xml:id="A02262-057-b-0900" unit="sentence">.</pc> </p> <quote xml:id="A02262-e120170"> <l xml:id="A02262-e120180"> <w lemma="the" pos="d" xml:id="A02262-057-b-0910">The</w> <w lemma="age" pos="j_vn" xml:id="A02262-057-b-0920">aged</w> <w lemma="world" pos="n1" xml:id="A02262-057-b-0930">World</w> <pc xml:id="A02262-057-b-0940">,</pc> <w lemma="dissolve" pos="vvn" xml:id="A02262-057-b-0950">dissolved</w> <w lemma="by" pos="acp-p" xml:id="A02262-057-b-0960">by</w> <w lemma="the" pos="d" xml:id="A02262-057-b-0970">the</w> <w lemma="last" pos="ord" xml:id="A02262-057-b-0980">Last</w> </l> <l xml:id="A02262-e120190"> <w lemma="and" pos="cc" xml:id="A02262-057-b-0990">And</w> <w lemma="fatal" pos="j" xml:id="A02262-057-b-1000" reg="fatal">fatall</w> <w lemma="hour" pos="n1" xml:id="A02262-057-b-1010" reg="Hour">Houre</w> <pc xml:id="A02262-057-b-1020">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-057-b-1030">shall</w> <w lemma="to" pos="acp-p" xml:id="A02262-057-b-1040">to</w> <w lemma="old" pos="j" xml:id="A02262-057-b-1050">Old</w> <w lemma="chaos" pos="n1" xml:id="A02262-057-b-1060">Chaos</w> <w lemma="haste" pos="n1" xml:id="A02262-057-b-1070" reg="haste">hast</w> <pc xml:id="A02262-057-b-1080" unit="sentence">.</pc> </l> <l xml:id="A02262-e120200"> <w lemma="star" pos="n2" xml:id="A02262-057-b-1090">Stars</w> <pc xml:id="A02262-057-b-1100">,</pc> <w lemma="justle" pos="j_vg" xml:id="A02262-057-b-1110">justling</w> <w lemma="star" pos="n2" xml:id="A02262-057-b-1120">Stars</w> <pc xml:id="A02262-057-b-1130">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-057-b-1140">shall</w> <w lemma="in" pos="acp-p" xml:id="A02262-057-b-1150">in</w> <w lemma="the" pos="d" xml:id="A02262-057-b-1160">the</w> <w lemma="deep" pos="j" xml:id="A02262-057-b-1170" reg="Deep">Deepe</w> <w lemma="confound" pos="vvi" xml:id="A02262-057-b-1180">confound</w> </l> <l xml:id="A02262-e120210"> <w lemma="their" pos="po" xml:id="A02262-057-b-1190">Their</w> <w lemma="radiant" pos="j" xml:id="A02262-057-b-1200">radiant</w> <w lemma="fire" pos="n2" xml:id="A02262-057-b-1210">fires</w> <pc xml:id="A02262-057-b-1220">:</pc> <w lemma="the" pos="d" xml:id="A02262-057-b-1230">the</w> <w lemma="land" pos="n1" xml:id="A02262-057-b-1240">Land</w> <w lemma="shall" pos="vmb" xml:id="A02262-057-b-1250">shall</w> <w lemma="give" pos="vvi" xml:id="A02262-057-b-1260">give</w> <w lemma="no" pos="d-x" xml:id="A02262-057-b-1270">no</w> <w lemma="bound" pos="n1" xml:id="A02262-057-b-1280">bound</w> </l> <l xml:id="A02262-e120220"> <w lemma="to" pos="acp-p" xml:id="A02262-057-b-1290">To</w> <w lemma="swallow" pos="j_vg" xml:id="A02262-057-b-1300">swallowing</w> <w lemma="sea" pos="n2" xml:id="A02262-057-b-1310">Seas</w> <pc xml:id="A02262-057-b-1320">:</pc> <w lemma="the" pos="d" xml:id="A02262-057-b-1330">the</w> <w lemma="moon" pos="n1" xml:id="A02262-057-b-1340" reg="Moon">Moone</w> <w lemma="shall" pos="vmb" xml:id="A02262-057-b-1350">shall</w> <w lemma="cross" pos="vvi" xml:id="A02262-057-b-1360" reg="cross">crosse</w> <w lemma="the" pos="d" xml:id="A02262-057-b-1370">the</w> <w lemma="sun" pos="n1" xml:id="A02262-057-b-1380">Sun</w> <pc xml:id="A02262-057-b-1390">,</pc> </l> <l xml:id="A02262-e120230"> <w lemma="with" pos="acp-p" xml:id="A02262-057-b-1400">With</w> <w lemma="scorn" pos="n1" xml:id="A02262-057-b-1410" reg="scorn">scorne</w> <w lemma="that" pos="cs" xml:id="A02262-057-b-1420">that</w> <w lemma="her" pos="po" xml:id="A02262-057-b-1430">her</w> <w lemma="swift" pos="j" xml:id="A02262-057-b-1440">swift</w> <w lemma="wheel" pos="n2" xml:id="A02262-057-b-1450" reg="wheels">wheeles</w> <w lemma="oblique" pos="av_j" xml:id="A02262-057-b-1460">obliquely</w> <w lemma="run" pos="vvn" xml:id="A02262-057-b-1470">run</w> <pc xml:id="A02262-057-b-1480">,</pc> </l> <l xml:id="A02262-e120240"> <w lemma="day" pos="n1g" xml:id="A02262-057-b-1490" reg="day's">Dayes</w> <w lemma="throne" pos="n1" xml:id="A02262-057-b-1500">throne</w> <w lemma="aspire" pos="vvg" xml:id="A02262-057-b-1510">aspiring</w> <pc xml:id="A02262-057-b-1520" unit="sentence">.</pc> <w lemma="discord" pos="n1" xml:id="A02262-057-b-1530">Discord</w> <w lemma="then" pos="av" xml:id="A02262-057-b-1540">then</w> <w lemma="shall" pos="vmb" xml:id="A02262-057-b-1550">shall</w> <w lemma="rend" pos="vvi" xml:id="A02262-057-b-1560">rend</w> </l> <l xml:id="A02262-e120250"> <w lemma="the" pos="d" xml:id="A02262-057-b-1570">The</w> <w lemma="world" pos="n1g" xml:id="A02262-057-b-1580" reg="World's">Worlds</w> <w lemma="crack" pos="vvn" xml:id="A02262-057-b-1590" reg="cracked">crackt</w> <w lemma="frame" pos="n1" xml:id="A02262-057-b-1600">Frame</w> <pc xml:id="A02262-057-b-1610">,</pc> <w lemma="and" pos="cc" xml:id="A02262-057-b-1620">and</w> <w lemma="nature" pos="n1g" xml:id="A02262-057-b-1630" reg="Nature's">Natures</w> <w lemma="concord" pos="n1" xml:id="A02262-057-b-1640">Concord</w> <w lemma="end" pos="n1" xml:id="A02262-057-b-1650">end</w> <pc xml:id="A02262-057-b-1660" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e120260"> <w lemma="Lucan" pos="n1-nn" xml:id="A02262-057-b-1670">Lucan</w> <pc xml:id="A02262-057-b-1680">.</pc> <w lemma="l." pos="n-ab" xml:id="A02262-057-b-1690">l.</w> <w lemma="4." pos="crd" xml:id="A02262-057-b-1700">4.</w> <pc xml:id="A02262-057-b-1710" unit="sentence"/> </bibl> <p xml:id="A02262-e120270"> <w lemma="but" pos="acp-cc" xml:id="A02262-057-b-1720">But</w> <w lemma="many" pos="d" xml:id="A02262-057-b-1730">many</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-1740">of</w> <w lemma="our" pos="po" xml:id="A02262-057-b-1750">our</w> <w lemma="divine" pos="n2_j" xml:id="A02262-057-b-1760">Divines</w> <w lemma="be" pos="vvb" xml:id="A02262-057-b-1770">are</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-1780">of</w> <w lemma="opinion" pos="n1" xml:id="A02262-057-b-1790">opinion</w> <pc xml:id="A02262-057-b-1800">,</pc> <w lemma="that" pos="cs" xml:id="A02262-057-b-1810">that</w> <w lemma="the" pos="d" xml:id="A02262-057-b-1820">the</w> <w lemma="world" pos="n1" xml:id="A02262-057-b-1830">World</w> <w lemma="shall" pos="vmb" xml:id="A02262-057-b-1840">shall</w> <w lemma="neither" pos="av-x_d" xml:id="A02262-057-b-1850">neither</w> <w lemma="be" pos="vvi" xml:id="A02262-057-b-1860">be</w> <w lemma="dissolve" pos="vvn" xml:id="A02262-057-b-1870">dissolved</w> <w lemma="nor" pos="cc-x" xml:id="A02262-057-b-1880">nor</w> <w lemma="annihilate" pos="vvn" xml:id="A02262-057-b-1890" reg="annihilated">anihilated</w> <pc xml:id="A02262-057-b-1900">:</pc> <w lemma="strengthen" pos="vvg" xml:id="A02262-057-b-1910" reg="strengthening">strengthning</w> <w lemma="their" pos="po" xml:id="A02262-057-b-1920">their</w> <w lemma="assertion" pos="n1" xml:id="A02262-057-b-1930">assertion</w> <w lemma="out" pos="av" xml:id="A02262-057-b-1940">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-1950">of</w> <w lemma="the" pos="d" xml:id="A02262-057-b-1960">the</w> <w lemma="eight" pos="ord" xml:id="A02262-057-b-1970">eighth</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-1980">of</w> <w lemma="the" pos="d" xml:id="A02262-057-b-1990">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-057-b-2000" rendition="#hi" reg="Romans">Romanes</w> <pc xml:id="A02262-057-b-2010" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-057-b-2020">and</w> <w lemma="other" pos="d" xml:id="A02262-057-b-2030">other</w> <w lemma="place" pos="n2" xml:id="A02262-057-b-2040">places</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-2050">of</w> <w lemma="scripture" pos="n1" xml:id="A02262-057-b-2060">Scripture</w> <pc xml:id="A02262-057-b-2070">.</pc> </p> <p xml:id="A02262-e120280"> <w lemma="Ver." pos="n-ab" xml:id="A02262-057-b-2080">Ver.</w> <pc xml:id="A02262-057-b-2090" unit="sentence"/> <w lemma="238." pos="crd" xml:id="A02262-057-b-2100">238.</w> <pc xml:id="A02262-057-b-2110" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-057-b-2120" reg="th'" type="contract1">Th'</w> <w xml:id="A02262-057-b-2120c" type="contract2" lemma="amaze" pos="j_vn" reg="amazed" join="left">amaz'd</w> <w lemma="centurion" pos="n1" xml:id="A02262-057-b-2130">Centurion</w> <pc xml:id="A02262-057-b-2140">]</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-057-b-2150">To</w> <w lemma="this" pos="d" xml:id="A02262-057-b-2160">this</w> <w lemma="centurion" pos="n1" xml:id="A02262-057-b-2170">Centurion</w> <pc xml:id="A02262-057-b-2180">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-057-b-2190">who</w> <w lemma="profess" pos="vvd" xml:id="A02262-057-b-2200">professed</w> <w lemma="Christ" pos="n1-nn" xml:id="A02262-057-b-2210">CHRIST</w> <w lemma="to" pos="acp-cs" xml:id="A02262-057-b-2220">to</w> <w lemma="be" pos="vvi" xml:id="A02262-057-b-2230">be</w> <w lemma="the" pos="d" xml:id="A02262-057-b-2240">the</w> <w lemma="son" pos="n1" xml:id="A02262-057-b-2250" reg="Son">Sonne</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-2260">of</w> <w lemma="God" pos="n1-nn" xml:id="A02262-057-b-2270">God</w> <pc xml:id="A02262-057-b-2280">,</pc> <w lemma="they" pos="pns" xml:id="A02262-057-b-2290">they</w> <w lemma="give" pos="vvb" xml:id="A02262-057-b-2300">give</w> <w lemma="the" pos="d" xml:id="A02262-057-b-2310">the</w> <w lemma="name" pos="n1" xml:id="A02262-057-b-2320">name</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-2330">of</w> <w lemma="Longinus" pos="n1-nn" xml:id="A02262-057-b-2340" rendition="#hi">Longinus</w> <pc xml:id="A02262-057-b-2350" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-057-b-2360">and</w> <w lemma="honour" pos="vvi" xml:id="A02262-057-b-2370">honour</w> <w lemma="he" pos="pno" xml:id="A02262-057-b-2380">him</w> <w lemma="with" pos="acp-p" xml:id="A02262-057-b-2390">with</w> <w lemma="the" pos="d" xml:id="A02262-057-b-2400">the</w> <w lemma="crown" pos="n1" xml:id="A02262-057-b-2410" reg="crown">crowne</w> <w lemma="of" pos="acp-p" xml:id="A02262-057-b-2420">of</w> <w lemma="martyrdom" pos="n1" xml:id="A02262-057-b-2430" reg="Martyrdom">Martyrdome</w> <pc xml:id="A02262-057-b-2440">.</pc> </p> <pb facs="58" n="108" xml:id="A02262-058-a"/> <p xml:id="A02262-e120290"> <w lemma="Vers." pos="n-ab" xml:id="A02262-058-a-0010">Vers.</w> <pc xml:id="A02262-058-a-0020" unit="sentence"/> <w lemma="296." pos="crd" xml:id="A02262-058-a-0030">296.</w> <pc xml:id="A02262-058-a-0040" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-058-a-0050">The</w> <w lemma="temple" pos="n2" xml:id="A02262-058-a-0060">Temples</w> <w lemma="veil" pos="vvb" xml:id="A02262-058-a-0070" reg="Veil">Veile</w> <pc xml:id="A02262-058-a-0080">]</pc> <w lemma="describe" pos="vvn" xml:id="A02262-058-a-0090">Described</w> <w lemma="by" pos="acp-p" xml:id="A02262-058-a-0100">by</w> <w lemma="josephus" pos="n1-nn" xml:id="A02262-058-a-0110" rendition="#hi" reg="josephus">Iosephus</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-a-0120">to</w> <w lemma="consist" pos="vvi" xml:id="A02262-058-a-0130">consist</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-0140">of</w> <w lemma="violet" pos="n1" xml:id="A02262-058-a-0150">Violet</w> <pc xml:id="A02262-058-a-0160">,</pc> <w lemma="purple" pos="j" xml:id="A02262-058-a-0170">Purple</w> <pc xml:id="A02262-058-a-0180">,</pc> <w lemma="and" pos="cc" xml:id="A02262-058-a-0190">and</w> <w lemma="scarlet" pos="j" xml:id="A02262-058-a-0200">Scarlet</w> <w lemma="silk" pos="n1" xml:id="A02262-058-a-0210" reg="Silk">Silke</w> <pc xml:id="A02262-058-a-0220">,</pc> <w lemma="cunning" pos="av_j" xml:id="A02262-058-a-0230">cunningly</w> <w lemma="mix" pos="vvn" xml:id="A02262-058-a-0240" reg="mixed">mixt</w> <w xml:id="A02262-058-a-0250" pos="cc" lemma="and" reg="and">&amp;</w> <w lemma="wrought" pos="vvn" xml:id="A02262-058-a-0260">wrought</w> <w lemma="by" pos="acp-p" xml:id="A02262-058-a-0270">by</w> <w lemma="babylonian" pos="j-nn" xml:id="A02262-058-a-0280" rendition="#hi">Babylonian</w> <w lemma="needle" pos="n2" xml:id="A02262-058-a-0290">Needles</w> <pc xml:id="A02262-058-a-0300">:</pc> <w lemma="the" pos="d" xml:id="A02262-058-a-0310">the</w> <w lemma="colour" pos="n2" xml:id="A02262-058-a-0320">colours</w> <w lemma="contain" pos="vvg" xml:id="A02262-058-a-0330">containing</w> <w lemma="a" pos="d" xml:id="A02262-058-a-0340">a</w> <w lemma="mystical" pos="j" xml:id="A02262-058-a-0350" reg="mystical">mysticall</w> <w lemma="sense" pos="n1" xml:id="A02262-058-a-0360">sense</w> <pc xml:id="A02262-058-a-0370" unit="sentence">.</pc> <w lemma="such" pos="d" xml:id="A02262-058-a-0380">Such</w> <w lemma="be" pos="vvd" xml:id="A02262-058-a-0390">was</w> <w lemma="that" pos="d" xml:id="A02262-058-a-0400">that</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-0410">of</w> <w lemma="Solomon" pos="n1g-nn" xml:id="A02262-058-a-0420" rendition="#hi" reg="Solomon's">Solomons</w> <pc xml:id="A02262-058-a-0430" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-058-a-0440">and</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-0450">of</w> <w lemma="the" pos="d" xml:id="A02262-058-a-0460">the</w> <w lemma="travel" pos="j_vg" xml:id="A02262-058-a-0470">travelling</w> <w lemma="tabernacle" pos="n1" xml:id="A02262-058-a-0480">Tabernacle</w> <pc xml:id="A02262-058-a-0490">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-058-a-0500">but</w> <w lemma="that" pos="cs" xml:id="A02262-058-a-0510">that</w> <w lemma="they" pos="pns" xml:id="A02262-058-a-0520">they</w> <w lemma="be" pos="vvd" xml:id="A02262-058-a-0530">were</w> <w lemma="powder" pos="vvn" xml:id="A02262-058-a-0540" reg="powdered">powdred</w> <w lemma="with" pos="acp-p" xml:id="A02262-058-a-0550">with</w> <w lemma="cherubin" pos="n2" xml:id="A02262-058-a-0560">Cherubins</w> <pc xml:id="A02262-058-a-0570" unit="sentence">.</pc> <w lemma="This" pos="d" xml:id="A02262-058-a-0580">This</w> <pc xml:id="A02262-058-a-0590">,</pc> <w lemma="it" pos="pn" xml:id="A02262-058-a-0600">it</w> <w lemma="shall" pos="vmd" xml:id="A02262-058-a-0610">should</w> <w lemma="seem" pos="vvi" xml:id="A02262-058-a-0620" reg="seem">seeme</w> <pc xml:id="A02262-058-a-0630">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-058-a-0640">was</w> <w lemma="renew" pos="vvn" xml:id="A02262-058-a-0650">renewed</w> <w lemma="by" pos="acp-p" xml:id="A02262-058-a-0660">by</w> <w lemma="Herod" pos="n1-nn" xml:id="A02262-058-a-0670" rendition="#hi">Herod</w> <pc xml:id="A02262-058-a-0680" rendition="#hi">,</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-058-a-0690">when</w> <w lemma="he" pos="pns" xml:id="A02262-058-a-0700">he</w> <w lemma="so" pos="av" xml:id="A02262-058-a-0710">so</w> <w lemma="magnificent" pos="av_j" xml:id="A02262-058-a-0720">magnificently</w> <w lemma="repair" pos="vvn" xml:id="A02262-058-a-0730">repaired</w> <w lemma="the" pos="d" xml:id="A02262-058-a-0740">the</w> <w lemma="temple" pos="n1" xml:id="A02262-058-a-0750">Temple</w> <pc xml:id="A02262-058-a-0760" unit="sentence">.</pc> <w lemma="it" pos="pn" xml:id="A02262-058-a-0770">It</w> <w lemma="hang" pos="vvd" xml:id="A02262-058-a-0780">hung</w> <w lemma="before" pos="acp-p" xml:id="A02262-058-a-0790">before</w> <w lemma="the" pos="d" xml:id="A02262-058-a-0800">the</w> <w lemma="sanctum" pos="fw-la" xml:id="A02262-058-a-0810" rendition="#hi">Sanctum</w> <w lemma="sanctorum" pos="fw-la" xml:id="A02262-058-a-0820" rendition="#hi">Sanctorum</w> <pc xml:id="A02262-058-a-0830" rendition="#hi">;</pc> <w lemma="into" pos="acp-p" xml:id="A02262-058-a-0840">into</w> <w lemma="which" pos="crq-r" xml:id="A02262-058-a-0850">which</w> <w lemma="none" pos="pi-x" xml:id="A02262-058-a-0860">none</w> <w lemma="but" pos="acp-p" xml:id="A02262-058-a-0870">but</w> <w lemma="the" pos="d" xml:id="A02262-058-a-0880">the</w> <w lemma="high" pos="j" xml:id="A02262-058-a-0890">High</w> <w lemma="priest" pos="n1" xml:id="A02262-058-a-0900">Priest</w> <pc xml:id="A02262-058-a-0910">,</pc> <w lemma="and" pos="cc" xml:id="A02262-058-a-0920">and</w> <w lemma="that" pos="cs" xml:id="A02262-058-a-0930">that</w> <w lemma="but" pos="acp-p" xml:id="A02262-058-a-0940">but</w> <w lemma="once" pos="acp-av" xml:id="A02262-058-a-0950">once</w> <w lemma="in" pos="acp-p" xml:id="A02262-058-a-0960">in</w> <w lemma="the" pos="d" xml:id="A02262-058-a-0970">the</w> <w lemma="year" pos="n1" xml:id="A02262-058-a-0980" reg="year">yeer</w> <pc xml:id="A02262-058-a-0990">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-058-a-1000">was</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-a-1010">to</w> <w lemma="enter" pos="vvi" xml:id="A02262-058-a-1020">enter</w> <pc xml:id="A02262-058-a-1030">:</pc> <w lemma="violate" pos="vvn" xml:id="A02262-058-a-1040">violated</w> <w lemma="by" pos="acp-p" xml:id="A02262-058-a-1050">by</w> <w lemma="Pompey" pos="n1-nn" xml:id="A02262-058-a-1060" rendition="#hi">Pompey</w> <pc xml:id="A02262-058-a-1070" rendition="#hi">,</pc> <w lemma="pursue" pos="vvn" xml:id="A02262-058-a-1080">pursued</w> <w lemma="by" pos="acp-p" xml:id="A02262-058-a-1090">by</w> <w lemma="a" pos="d" xml:id="A02262-058-a-1100">a</w> <w lemma="miserable" pos="j" xml:id="A02262-058-a-1110">miserable</w> <w lemma="destiny" pos="n1" xml:id="A02262-058-a-1120">Destiny</w> <pc xml:id="A02262-058-a-1130" unit="sentence">.</pc> <w lemma="there" pos="av" xml:id="A02262-058-a-1140">There</w> <w lemma="be" pos="vvd" xml:id="A02262-058-a-1150">was</w> <w lemma="a" pos="d" xml:id="A02262-058-a-1160">an</w> <w lemma="outward" pos="j" xml:id="A02262-058-a-1170" reg="outward">out-ward</w> <w lemma="veil" pos="n1" xml:id="A02262-058-a-1180" reg="Veil">Veile</w> <pc xml:id="A02262-058-a-1190">,</pc> <w lemma="not" pos="xx" xml:id="A02262-058-a-1200">not</w> <w lemma="unlike" pos="acp-p" xml:id="A02262-058-a-1210">unlike</w> <w lemma="the" pos="d" xml:id="A02262-058-a-1220">the</w> <w lemma="other" pos="pi_d" xml:id="A02262-058-a-1230">other</w> <pc xml:id="A02262-058-a-1240">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-058-a-1250">which</w> <w lemma="separate" pos="vvd" xml:id="A02262-058-a-1260">separated</w> <w lemma="the" pos="d" xml:id="A02262-058-a-1270">the</w> <w lemma="priest" pos="n2" xml:id="A02262-058-a-1280">Priests</w> <w lemma="from" pos="acp-p" xml:id="A02262-058-a-1290">from</w> <w lemma="the" pos="d" xml:id="A02262-058-a-1300">the</w> <w lemma="people" pos="n1" xml:id="A02262-058-a-1310">People</w> <pc xml:id="A02262-058-a-1320">:</pc> <w lemma="this" pos="d" xml:id="A02262-058-a-1330">this</w> <pc xml:id="A02262-058-a-1340">,</pc> <w lemma="contrary" pos="j" xml:id="A02262-058-a-1350">contrary</w> <w lemma="to" pos="acp-p" xml:id="A02262-058-a-1360">to</w> <w lemma="the" pos="d" xml:id="A02262-058-a-1370">the</w> <w lemma="opinion" pos="n1" xml:id="A02262-058-a-1380">Opinion</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-1390">of</w> <w lemma="our" pos="po" xml:id="A02262-058-a-1400">our</w> <w lemma="author" pos="n1" xml:id="A02262-058-a-1410" reg="Author">Authour</w> <pc xml:id="A02262-058-a-1420">,</pc> <w lemma="Baronius" pos="n1-nn" xml:id="A02262-058-a-1430" rendition="#hi">Baronius</w> <w lemma="conceive" pos="vvz" xml:id="A02262-058-a-1440">conceives</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-a-1450">to</w> <w lemma="be" pos="vvi" xml:id="A02262-058-a-1460">be</w> <w lemma="that" pos="d" xml:id="A02262-058-a-1470">that</w> <w lemma="which" pos="crq-r" xml:id="A02262-058-a-1480">which</w> <w lemma="then" pos="av" xml:id="A02262-058-a-1490">then</w> <w lemma="rend" pos="vvn" xml:id="A02262-058-a-1500">rent</w> <w lemma="asunder" pos="av" xml:id="A02262-058-a-1510">asunder</w> <pc xml:id="A02262-058-a-1520">:</pc> <w lemma="interpret" pos="vvd" xml:id="A02262-058-a-1530">interpreted</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-a-1540">to</w> <w lemma="signify" pos="vvi" xml:id="A02262-058-a-1550" reg="signify">signifie</w> <w lemma="the" pos="d" xml:id="A02262-058-a-1560">the</w> <w lemma="final" pos="j" xml:id="A02262-058-a-1570" reg="final">finall</w> <w lemma="abolish" pos="n1_vg" xml:id="A02262-058-a-1580">abolishing</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-1590">of</w> <w lemma="the" pos="d" xml:id="A02262-058-a-1600">the</w> <w lemma="law" pos="n1" xml:id="A02262-058-a-1610">Law</w> <w lemma="ceremonial" pos="j" xml:id="A02262-058-a-1620" reg="Ceremonial">Ceremoniall</w> <pc xml:id="A02262-058-a-1630" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="A02262-058-a-1640">They</w> <w lemma="write" pos="vvb" xml:id="A02262-058-a-1650">write</w> <w lemma="that" pos="cs" xml:id="A02262-058-a-1660">that</w> <w lemma="at" pos="acp-p" xml:id="A02262-058-a-1670">at</w> <w lemma="the" pos="d" xml:id="A02262-058-a-1680">the</w> <w lemma="tear" pos="n1_vg" xml:id="A02262-058-a-1690" reg="tearing">tearing</w> <w lemma="thereof" pos="av" xml:id="A02262-058-a-1700">thereof</w> <w lemma="a" pos="d" xml:id="A02262-058-a-1710">a</w> <w lemma="dove" pos="n1" xml:id="A02262-058-a-1720">Dove</w> <w lemma="be" pos="vvd" xml:id="A02262-058-a-1730">was</w> <w lemma="see" pos="vvn" xml:id="A02262-058-a-1740" reg="seen">seene</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-a-1750">to</w> <w lemma="fly" pos="vvi" xml:id="A02262-058-a-1760" reg="fly">flye</w> <w lemma="out" pos="av" xml:id="A02262-058-a-1770">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-1780">of</w> <w lemma="the" pos="d" xml:id="A02262-058-a-1790">the</w> <w lemma="temple" pos="n1" xml:id="A02262-058-a-1800">Temple</w> <pc xml:id="A02262-058-a-1810">.</pc> </p> <p xml:id="A02262-e120300"> <w lemma="Vers." pos="n-ab" xml:id="A02262-058-a-1820">Vers.</w> <pc xml:id="A02262-058-a-1830" unit="sentence"/> <w lemma="319." pos="crd" xml:id="A02262-058-a-1840">319.</w> <pc xml:id="A02262-058-a-1850" unit="sentence"/> <w lemma="or" pos="cc" xml:id="A02262-058-a-1860">Or</w> <w lemma="God" pos="n1-nn" xml:id="A02262-058-a-1870">God</w> <w lemma="do" pos="vvz" xml:id="A02262-058-a-1880">doth</w> <w lemma="this" pos="d" xml:id="A02262-058-a-1890">this</w> <w lemma="abhor" pos="vvn" xml:id="A02262-058-a-1900" reg="abhorred">abhorr'd</w> <w lemma="etc" pos="n-ab" xml:id="A02262-058-a-1910" reg="etc.">&amp;c.</w> <pc xml:id="A02262-058-a-1920" unit="sentence">]</pc> <w lemma="Eusebius" pos="n1-nn" xml:id="A02262-058-a-1930" rendition="#hi">Eusebius</w> <pc xml:id="A02262-058-a-1940" rendition="#hi">,</pc> <w lemma="St." pos="n-ab" xml:id="A02262-058-a-1950">St.</w> <pc xml:id="A02262-058-a-1960" unit="sentence"/> <w lemma="jerome" pos="n1-nn" xml:id="A02262-058-a-1970" rendition="#hi" reg="jerome">Ierome</w> <pc xml:id="A02262-058-a-1980" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-058-a-1990">and</w> <w lemma="other" pos="pi2_d" xml:id="A02262-058-a-2000">others</w> <w lemma="report" pos="vvb" xml:id="A02262-058-a-2010">report</w> <pc xml:id="A02262-058-a-2020">,</pc> <w lemma="that" pos="cs" xml:id="A02262-058-a-2030">that</w> <w lemma="with" pos="acp-p" xml:id="A02262-058-a-2040">with</w> <w lemma="this" pos="d" xml:id="A02262-058-a-2050">this</w> <w lemma="earthquake" pos="n1" xml:id="A02262-058-a-2060">Earthquake</w> <w lemma="at" pos="acp-p" xml:id="A02262-058-a-2070">at</w> <w lemma="the" pos="d" xml:id="A02262-058-a-2080">the</w> <w lemma="passion" pos="n1" xml:id="A02262-058-a-2090">Passion</w> <pc xml:id="A02262-058-a-2100">,</pc> <w lemma="the" pos="d" xml:id="A02262-058-a-2110">the</w> <w lemma="door" pos="n2" xml:id="A02262-058-a-2120" reg="Doors">Doores</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-2130">of</w> <w lemma="the" pos="d" xml:id="A02262-058-a-2140">the</w> <w lemma="temple" pos="n1" xml:id="A02262-058-a-2150">Temple</w> <w lemma="fly" pos="vvd" xml:id="A02262-058-a-2160">flew</w> <w lemma="open" pos="j" xml:id="A02262-058-a-2170">open</w> <pc xml:id="A02262-058-a-2180">,</pc> <w lemma="and" pos="cc" xml:id="A02262-058-a-2190">and</w> <w lemma="that" pos="cs" xml:id="A02262-058-a-2200">that</w> <w lemma="the" pos="d" xml:id="A02262-058-a-2210">the</w> <w lemma="tutelar" pos="j" xml:id="A02262-058-a-2220" reg="tutelar">Tutular</w> <w lemma="angel" pos="n2" xml:id="A02262-058-a-2230">Angels</w> <w lemma="be" pos="vvd" xml:id="A02262-058-a-2240">were</w> <w lemma="hear" pos="vvn" xml:id="A02262-058-a-2250">heard</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-a-2260">to</w> <w lemma="cry" pos="vvi" xml:id="A02262-058-a-2270">cry</w> <pc xml:id="A02262-058-a-2280">,</pc> <w lemma="let" pos="vvb" xml:id="A02262-058-a-2290" rendition="#hi">Let</w> <w lemma="we" pos="pno" xml:id="A02262-058-a-2300" rendition="#hi">us</w> <w lemma="remove" pos="vvi" xml:id="A02262-058-a-2310" rendition="#hi">remove</w> <w lemma="from" pos="acp-p" xml:id="A02262-058-a-2320" rendition="#hi">from</w> <w lemma="this" pos="d" xml:id="A02262-058-a-2330" rendition="#hi">this</w> <w lemma="place" pos="n1" xml:id="A02262-058-a-2340" rendition="#hi">place</w> <pc xml:id="A02262-058-a-2350" rendition="#hi">:</pc> <w lemma="though" pos="cs" xml:id="A02262-058-a-2360">though</w> <w lemma="josephus" pos="n1-nn" xml:id="A02262-058-a-2370" rendition="#hi" reg="josephus">Iosephus</w> <w lemma="refer" pos="vvb" xml:id="A02262-058-a-2380" reg="refer">referre</w> <w lemma="it" pos="pn" xml:id="A02262-058-a-2390">it</w> <w lemma="to" pos="acp-p" xml:id="A02262-058-a-2400">to</w> <w lemma="the" pos="d" xml:id="A02262-058-a-2410">the</w> <w lemma="destruction" pos="n1" xml:id="A02262-058-a-2420">destruction</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-2430">of</w> <w lemma="the" pos="d" xml:id="A02262-058-a-2440">the</w> <w lemma="temple" pos="n1" xml:id="A02262-058-a-2450">Temple</w> <pc xml:id="A02262-058-a-2460">.</pc> </p> <p xml:id="A02262-e120310"> <w lemma="Vers." pos="n-ab" xml:id="A02262-058-a-2470">Vers.</w> <pc xml:id="A02262-058-a-2480" unit="sentence"/> <w lemma="362." pos="crd" xml:id="A02262-058-a-2490">362.</w> <pc xml:id="A02262-058-a-2500" unit="sentence"/> <w lemma="Tyrian" pos="j-nn" xml:id="A02262-058-a-2510">Tyrian</w> <w lemma="Gades" pos="n1-nn" xml:id="A02262-058-a-2520">Gades</w> <pc xml:id="A02262-058-a-2530">]</pc> <w lemma="Gades" pos="n1-nn" xml:id="A02262-058-a-2540" rendition="#hi">Gades</w> <pc xml:id="A02262-058-a-2550" rendition="#hi">,</pc> <w lemma="now" pos="av" xml:id="A02262-058-a-2560">now</w> <w lemma="call" pos="vvn" xml:id="A02262-058-a-2570">called</w> <w lemma="Cales" pos="n1-nn" xml:id="A02262-058-a-2580" rendition="#hi">Cales</w> <pc xml:id="A02262-058-a-2590" rendition="#hi">,</pc> <w lemma="a" pos="d" xml:id="A02262-058-a-2600">an</w> <w lemma="island" pos="n1" xml:id="A02262-058-a-2610" reg="Island">Iland</w> <w lemma="lie" pos="vvg" xml:id="A02262-058-a-2620">lying</w> <w lemma="on" pos="acp-p" xml:id="A02262-058-a-2630">on</w> <w lemma="the" pos="d" xml:id="A02262-058-a-2640">the</w> <w lemma="south" pos="n1" xml:id="A02262-058-a-2650">South</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-2660">of</w> <w lemma="Spain" pos="n1-nn" xml:id="A02262-058-a-2670" rendition="#hi" reg="Spain">Spaine</w> <w lemma="without" pos="acp-p" xml:id="A02262-058-a-2680">without</w> <w lemma="Hercules" pos="n1g-nn" xml:id="A02262-058-a-2690" rendition="#hi" reg="Hercules'">Hercules</w> <w lemma="pillar" pos="n2" xml:id="A02262-058-a-2700" rendition="#hi">Pillars</w> <pc xml:id="A02262-058-a-2710" rendition="#hi">,</pc> <w lemma="hold" pos="vvd" xml:id="A02262-058-a-2720">held</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-a-2730">to</w> <w lemma="be" pos="vvi" xml:id="A02262-058-a-2740">be</w> <w lemma="the" pos="d" xml:id="A02262-058-a-2750">the</w> <w lemma="uttermost" pos="j" xml:id="A02262-058-a-2760">uttermost</w> <w lemma="confine" pos="n2" xml:id="A02262-058-a-2770">Confines</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-2780">of</w> <w lemma="the" pos="d" xml:id="A02262-058-a-2790">the</w> <w lemma="western" pos="j" xml:id="A02262-058-a-2800">Western</w> <w lemma="world" pos="n1" xml:id="A02262-058-a-2810">World</w> <pc xml:id="A02262-058-a-2820">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-058-a-2830">was</w> <w lemma="plant" pos="vvn" xml:id="A02262-058-a-2840">planted</w> <w lemma="by" pos="acp-p" xml:id="A02262-058-a-2850">by</w> <w lemma="a" pos="d" xml:id="A02262-058-a-2860">a</w> <w lemma="colony" pos="n1" xml:id="A02262-058-a-2870">Colony</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-a-2880">of</w> <w lemma="the" pos="d" xml:id="A02262-058-a-2890">the</w> <w lemma="tyrian" pos="n2-nn_j" xml:id="A02262-058-a-2900">Tyrians</w> <pc xml:id="A02262-058-a-2910">.</pc> </p> <pb facs="58" n="109" xml:id="A02262-058-b"/> <p xml:id="A02262-e120320"> <w lemma="Vers." pos="n-ab" xml:id="A02262-058-b-0010">Vers.</w> <pc xml:id="A02262-058-b-0020" unit="sentence"/> <w lemma="363." pos="crd" xml:id="A02262-058-b-0030">363.</w> <pc xml:id="A02262-058-b-0040" unit="sentence"/> <w lemma="as" pos="acp-p" xml:id="A02262-058-b-0050">As</w> <w lemma="yet" pos="av" xml:id="A02262-058-b-0060">yet</w> <w lemma="see" pos="vvz" xml:id="A02262-058-b-0070">sees</w> <w lemma="not" pos="xx" xml:id="A02262-058-b-0080">not</w> <w lemma="thy" pos="po" xml:id="A02262-058-b-0090">thy</w> <w lemma="pant" pos="j_vg" xml:id="A02262-058-b-0100">panting</w> <w lemma="horse" pos="n2" xml:id="A02262-058-b-0110">Horses</w> <pc xml:id="A02262-058-b-0120">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-058-b-0130" reg="etc.">&amp;c.</w> <pc xml:id="A02262-058-b-0140" unit="sentence">]</pc> <w lemma="a" pos="d" xml:id="A02262-058-b-0150">A</w> <w lemma="chariot" pos="n1" xml:id="A02262-058-b-0160" reg="Chariot">Charriot</w> <w lemma="and" pos="cc" xml:id="A02262-058-b-0170">and</w> <w lemma="horse" pos="n2" xml:id="A02262-058-b-0180">Horses</w> <w lemma="be" pos="vvd" xml:id="A02262-058-b-0190">were</w> <w lemma="attribute" pos="vvn" xml:id="A02262-058-b-0200">attributed</w> <w lemma="to" pos="acp-p" xml:id="A02262-058-b-0210">to</w> <w lemma="the" pos="d" xml:id="A02262-058-b-0220">the</w> <w lemma="sun" pos="n1" xml:id="A02262-058-b-0230" reg="Sun">Sunne</w> <pc xml:id="A02262-058-b-0240">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-058-b-0250">in</w> <w lemma="regard" pos="n1" xml:id="A02262-058-b-0260">regard</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-b-0270">of</w> <w lemma="the" pos="d" xml:id="A02262-058-b-0280">the</w> <w lemma="swiftness" pos="n1" xml:id="A02262-058-b-0290" reg="swiftness">swiftnesse</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-b-0300">of</w> <w lemma="his" pos="po" xml:id="A02262-058-b-0310">his</w> <w lemma="motion" pos="n1" xml:id="A02262-058-b-0320">Motion</w> <pc xml:id="A02262-058-b-0330">;</pc> <w lemma="and" pos="cc" xml:id="A02262-058-b-0340">and</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-b-0350">to</w> <w lemma="express" pos="vvi" xml:id="A02262-058-b-0360" reg="express">expresse</w> <w lemma="what" pos="crq-r" xml:id="A02262-058-b-0370">what</w> <w lemma="be" pos="vvz" xml:id="A02262-058-b-0380">is</w> <w lemma="beyond" pos="acp-p" xml:id="A02262-058-b-0390">beyond</w> <w lemma="the" pos="d" xml:id="A02262-058-b-0400">the</w> <w lemma="object" pos="n1" xml:id="A02262-058-b-0410">object</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-b-0420">of</w> <w lemma="the" pos="d" xml:id="A02262-058-b-0430">the</w> <w lemma="sense" pos="n1" xml:id="A02262-058-b-0440">sense</w> <w lemma="by" pos="acp-p" xml:id="A02262-058-b-0450">by</w> <w lemma="that" pos="d" xml:id="A02262-058-b-0460">that</w> <w lemma="which" pos="crq-r" xml:id="A02262-058-b-0470">which</w> <w lemma="be" pos="vvz" xml:id="A02262-058-b-0480">is</w> <w lemma="subject" pos="j" xml:id="A02262-058-b-0490">subject</w> <w lemma="unto" pos="acp-p" xml:id="A02262-058-b-0500">unto</w> <w lemma="it" pos="pn" xml:id="A02262-058-b-0510">it</w> <pc xml:id="A02262-058-b-0520" unit="sentence">.</pc> <w lemma="these" pos="d" xml:id="A02262-058-b-0530">These</w> <w lemma="also" pos="av" xml:id="A02262-058-b-0540">also</w> <w lemma="by" pos="acp-p" xml:id="A02262-058-b-0550">by</w> <w lemma="the" pos="d" xml:id="A02262-058-b-0560">the</w> <w lemma="idolatrous" pos="j" xml:id="A02262-058-b-0570">Idolatrous</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-058-b-0580" rendition="#hi" reg="jews">Iews</w> <w lemma="be" pos="vvd" xml:id="A02262-058-b-0590">were</w> <w lemma="consecrate" pos="vvn" xml:id="A02262-058-b-0600">consecrated</w> <w lemma="unto" pos="acp-p" xml:id="A02262-058-b-0610">unto</w> <w lemma="he" pos="pno" xml:id="A02262-058-b-0620">him</w> <pc xml:id="A02262-058-b-0630" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-058-b-0640">The</w> <w lemma="sun" pos="n1" xml:id="A02262-058-b-0650" reg="Sun">Sunne</w> <w lemma="be" pos="vvd" xml:id="A02262-058-b-0660">was</w> <w lemma="feign" pos="j_vn" xml:id="A02262-058-b-0670" reg="feigned">feined</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-b-0680">to</w> <w lemma="descend" pos="vvi" xml:id="A02262-058-b-0690">descend</w> <w lemma="into" pos="acp-p" xml:id="A02262-058-b-0700">into</w> <w lemma="the" pos="d" xml:id="A02262-058-b-0710">the</w> <w lemma="sea" pos="n1" xml:id="A02262-058-b-0720">Sea</w> <pc xml:id="A02262-058-b-0730">,</pc> <w lemma="because" pos="acp-cs" xml:id="A02262-058-b-0740">because</w> <w lemma="it" pos="pn" xml:id="A02262-058-b-0750">it</w> <w lemma="so" pos="av" xml:id="A02262-058-b-0760">so</w> <w lemma="appear" pos="vvz" xml:id="A02262-058-b-0770">appeareth</w> <w lemma="to" pos="acp-p" xml:id="A02262-058-b-0780">to</w> <w lemma="the" pos="d" xml:id="A02262-058-b-0790">the</w> <w lemma="eye" pos="n1" xml:id="A02262-058-b-0800">eye</w> <pc xml:id="A02262-058-b-0810">;</pc> <w lemma="the" pos="d" xml:id="A02262-058-b-0820">the</w> <w lemma="horizon" pos="n1" xml:id="A02262-058-b-0830" rendition="#hi">Horizon</w> <w lemma="be" pos="vvg" xml:id="A02262-058-b-0840">being</w> <w lemma="there" pos="av" xml:id="A02262-058-b-0850">there</w> <w lemma="most" pos="av-s_d" xml:id="A02262-058-b-0860">most</w> <w lemma="perspicuous" pos="j" xml:id="A02262-058-b-0870">perspicuous</w> <pc xml:id="A02262-058-b-0880">.</pc> </p> <p xml:id="A02262-e120330"> <w lemma="Vers." pos="n-ab" xml:id="A02262-058-b-0890">Vers.</w> <pc xml:id="A02262-058-b-0900" unit="sentence"/> <w lemma="371." pos="crd" xml:id="A02262-058-b-0910">371.</w> <pc xml:id="A02262-058-b-0920" unit="sentence"/> <w lemma="have" pos="vvz" xml:id="A02262-058-b-0930">Hath</w> <w lemma="some" pos="d" xml:id="A02262-058-b-0940">some</w> <w lemma="thessalian" pos="j-nn" xml:id="A02262-058-b-0950">Thessalian</w> <w lemma="witch" pos="n1" xml:id="A02262-058-b-0960">Witch</w> <pc xml:id="A02262-058-b-0970">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-058-b-0980" reg="etc.">&amp;c.</w> <pc xml:id="A02262-058-b-0990" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-058-b-1000">The</w> <w lemma="thessalian" pos="j-nn" xml:id="A02262-058-b-1010">Thessalian</w> <w lemma="woman" pos="n2" xml:id="A02262-058-b-1020">women</w> <w lemma="be" pos="vvd" xml:id="A02262-058-b-1030">were</w> <w lemma="infamous" pos="j" xml:id="A02262-058-b-1040">infamous</w> <w lemma="for" pos="acp-p" xml:id="A02262-058-b-1050">for</w> <w lemma="their" pos="po" xml:id="A02262-058-b-1060">their</w> <w lemma="enchantment" pos="n2" xml:id="A02262-058-b-1070" reg="enchantments">inchantments</w> <pc xml:id="A02262-058-b-1080">:</pc> <w lemma="say" pos="vvd" xml:id="A02262-058-b-1090">said</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-b-1100">to</w> <w lemma="have" pos="vvi" xml:id="A02262-058-b-1110">have</w> <w lemma="the" pos="d" xml:id="A02262-058-b-1120">the</w> <w lemma="power" pos="n1" xml:id="A02262-058-b-1130">power</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-b-1140">to</w> <w lemma="darken" pos="vvi" xml:id="A02262-058-b-1150">darken</w> <w lemma="the" pos="d" xml:id="A02262-058-b-1160">the</w> <w lemma="sun" pos="n1" xml:id="A02262-058-b-1170" reg="Sun">Sunne</w> <pc xml:id="A02262-058-b-1180">,</pc> <w lemma="and" pos="cc" xml:id="A02262-058-b-1190">and</w> <w lemma="draw" pos="vvi" xml:id="A02262-058-b-1200">draw</w> <w lemma="the" pos="d" xml:id="A02262-058-b-1210">the</w> <w lemma="moon" pos="n1" xml:id="A02262-058-b-1220" reg="Moon">Moone</w> <w lemma="from" pos="acp-p" xml:id="A02262-058-b-1230">from</w> <w lemma="her" pos="po" xml:id="A02262-058-b-1240">her</w> <w lemma="sphere" pos="n1" xml:id="A02262-058-b-1250" reg="Sphere">Spheare</w> <pc xml:id="A02262-058-b-1260" unit="sentence">.</pc> <w lemma="such" pos="d" xml:id="A02262-058-b-1270">Such</w> <w lemma="Lucan" pos="n1g-nn" xml:id="A02262-058-b-1280" rendition="#hi" reg="Lucan's">Lucans</w> <w lemma="Erichtho" pos="n1-nn" xml:id="A02262-058-b-1290" rendition="#hi" reg="Erichtho">Erictho</w> <pc xml:id="A02262-058-b-1300" rendition="#hi">:</pc> </p> <quote xml:id="A02262-e120340"> <l xml:id="A02262-e120350"> <w lemma="her" pos="po" xml:id="A02262-058-b-1310">Her</w> <w lemma="word" pos="n2" xml:id="A02262-058-b-1320">words</w> <w lemma="to" pos="acp-cs" xml:id="A02262-058-b-1330">to</w> <w lemma="poison" pos="vvi" xml:id="A02262-058-b-1340" reg="poison">poyson</w> <w lemma="the" pos="d" xml:id="A02262-058-b-1350">the</w> <w lemma="bright" pos="j" xml:id="A02262-058-b-1360">bright</w> <w lemma="moon" pos="n1" xml:id="A02262-058-b-1370" reg="Moon">Moone</w> <w lemma="aspire" pos="vvi" xml:id="A02262-058-b-1380">aspire</w> <pc xml:id="A02262-058-b-1390">;</pc> </l> <l xml:id="A02262-e120360"> <w lemma="first" pos="ord" xml:id="A02262-058-b-1400">First</w> <w lemma="pale" pos="j" xml:id="A02262-058-b-1410">pale</w> <pc xml:id="A02262-058-b-1420">,</pc> <w lemma="then" pos="av" xml:id="A02262-058-b-1430">then</w> <w lemma="red" pos="j" xml:id="A02262-058-b-1440">red</w> <pc xml:id="A02262-058-b-1450">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-058-b-1460">with</w> <w lemma="dark" pos="j" xml:id="A02262-058-b-1470" reg="dark">darke</w> <w lemma="and" pos="cc" xml:id="A02262-058-b-1480">and</w> <w lemma="terrene" pos="j" xml:id="A02262-058-b-1490">terrene</w> <w lemma="fire" pos="n1" xml:id="A02262-058-b-1500">fire</w> <pc xml:id="A02262-058-b-1510">:</pc> </l> <l xml:id="A02262-e120370"> <w lemma="as" pos="acp-cs" xml:id="A02262-058-b-1520">As</w> <w lemma="when" pos="crq-cs" xml:id="A02262-058-b-1530">when</w> <w lemma="deprive" pos="vvd" xml:id="A02262-058-b-1540">deprived</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-b-1550">of</w> <w lemma="her" pos="po" xml:id="A02262-058-b-1560">her</w> <w lemma="brother" pos="n1g" xml:id="A02262-058-b-1570" reg="Brother's">Brothers</w> <w lemma="sight" pos="n1" xml:id="A02262-058-b-1580">sight</w> <pc xml:id="A02262-058-b-1590">,</pc> </l> <l xml:id="A02262-e120380"> <w lemma="earth" pos="n1" xml:id="A02262-058-b-1600">Earth</w> <w lemma="interpose" pos="vvg" xml:id="A02262-058-b-1610">interposing</w> <w lemma="his" pos="po" xml:id="A02262-058-b-1620">his</w> <w lemma="celestial" pos="j" xml:id="A02262-058-b-1630" reg="Celestial">Coelestiall</w> <w lemma="light" pos="n1" xml:id="A02262-058-b-1640">Light</w> <pc xml:id="A02262-058-b-1650">:</pc> </l> <l xml:id="A02262-e120390"> <w lemma="perplex" pos="vvn" xml:id="A02262-058-b-1660" reg="Perplexed">Perplext</w> <w lemma="with" pos="acp-p" xml:id="A02262-058-b-1670">with</w> <w lemma="tedious" pos="j" xml:id="A02262-058-b-1680">tedious</w> <w lemma="charm" pos="n2" xml:id="A02262-058-b-1690" reg="Charms">Charmes</w> <pc xml:id="A02262-058-b-1700">,</pc> <w lemma="and" pos="cc" xml:id="A02262-058-b-1710">and</w> <w lemma="hold" pos="vvn" xml:id="A02262-058-b-1720">held</w> <w lemma="below" pos="acp-av" xml:id="A02262-058-b-1730">below</w> <pc xml:id="A02262-058-b-1740">,</pc> </l> <l xml:id="A02262-e120400"> <w lemma="till" pos="acp-cs" xml:id="A02262-058-b-1750">Till</w> <w lemma="she" pos="pns" xml:id="A02262-058-b-1760">she</w> <w lemma="on" pos="acp-av" xml:id="A02262-058-b-1770">on</w> <w lemma="under" pos="acp-p" xml:id="A02262-058-b-1780">under</w> <w lemma="herb" pos="n2" xml:id="A02262-058-b-1790" reg="Herbs">Hearbs</w> <w lemma="her" pos="po" xml:id="A02262-058-b-1800">her</w> <w lemma="jelly" pos="n1" xml:id="A02262-058-b-1810" reg="jelly">gelly</w> <w lemma="throw" pos="vvi" xml:id="A02262-058-b-1820">throw</w> <pc xml:id="A02262-058-b-1830" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e120410"> <w lemma="Phar." pos="n1-nn" type="unclear" xml:id="A02262-058-b-1840" reg="Phar.">Phar</w> <pc xml:id="A02262-058-b-1850">.</pc> <w lemma="l." pos="n-ab" xml:id="A02262-058-b-1860">l.</w> <w lemma="6." pos="crd" xml:id="A02262-058-b-1870">6.</w> <pc xml:id="A02262-058-b-1880" unit="sentence"/> </bibl> <p xml:id="A02262-e120420"> <w lemma="the" pos="d" xml:id="A02262-058-b-1890">The</w> <w lemma="author" pos="n1" xml:id="A02262-058-b-1900">Author</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-b-1910">of</w> <w lemma="this" pos="d" xml:id="A02262-058-b-1920">this</w> <w lemma="opinion" pos="n1" xml:id="A02262-058-b-1930">opinion</w> <w lemma="be" pos="vvd" xml:id="A02262-058-b-1940">was</w> <w lemma="Aglonice" pos="n1-nn" xml:id="A02262-058-b-1950" rendition="#hi">Aglonice</w> <w lemma="the" pos="d" xml:id="A02262-058-b-1960">the</w> <w lemma="daughter" pos="n1" xml:id="A02262-058-b-1970">daughter</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-b-1980">of</w> <w lemma="Hegaemon" pos="n1-nn" xml:id="A02262-058-b-1990" rendition="#hi">Hegaemon</w> <pc xml:id="A02262-058-b-2000" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-058-b-2010">who</w> <w lemma="be" pos="vvg" xml:id="A02262-058-b-2020">being</w> <w lemma="skilful" pos="j" xml:id="A02262-058-b-2030" reg="skilful">skilfull</w> <w lemma="in" pos="acp-p" xml:id="A02262-058-b-2040">in</w> <w lemma="astronomy" pos="n1" xml:id="A02262-058-b-2050">Astronomy</w> <pc xml:id="A02262-058-b-2060">,</pc> <w lemma="boast" pos="vvd" xml:id="A02262-058-b-2070">boasted</w> <w lemma="to" pos="acp-p" xml:id="A02262-058-b-2080">to</w> <w lemma="the" pos="d" xml:id="A02262-058-b-2090">the</w> <w lemma="thessalian" pos="j-nn" xml:id="A02262-058-b-2100" rendition="#hi">Thessalian</w> <w lemma="woman" pos="n2" xml:id="A02262-058-b-2110">women</w> <pc join="right" xml:id="A02262-058-b-2120">(</pc> <w lemma="foreknow" pos="vvg" xml:id="A02262-058-b-2130">foreknowing</w> <w lemma="the" pos="d" xml:id="A02262-058-b-2140">the</w> <w lemma="time" pos="n1" xml:id="A02262-058-b-2150">time</w> <w lemma="of" pos="acp-p" xml:id="A02262-058-b-2160">of</w> <w lemma="her" pos="po" xml:id="A02262-058-b-2170">her</w> <w lemma="eclipse" pos="n1" xml:id="A02262-058-b-2180" reg="Eclipse">Eclips</w> <pc xml:id="A02262-058-b-2190">)</pc> <w lemma="that" pos="cs" xml:id="A02262-058-b-2200">that</w> <w lemma="she" pos="pns" xml:id="A02262-058-b-2210">she</w> <w lemma="will" pos="vmd" xml:id="A02262-058-b-2220">would</w> <w lemma="perform" pos="vvi" xml:id="A02262-058-b-2230" reg="perform">performe</w> <w lemma="it" pos="pn" xml:id="A02262-058-b-2240">it</w> <w lemma="at" pos="acp-p" xml:id="A02262-058-b-2250">at</w> <w lemma="such" pos="d" xml:id="A02262-058-b-2260">such</w> <w lemma="a" pos="d" xml:id="A02262-058-b-2270">a</w> <w lemma="season" pos="n1" xml:id="A02262-058-b-2280">season</w> <pc xml:id="A02262-058-b-2290">:</pc> <w lemma="which" pos="crq-r" xml:id="A02262-058-b-2300">which</w> <w lemma="happen" pos="vvg" xml:id="A02262-058-b-2310" reg="happening">hapning</w> <w lemma="accord" pos="av_vg" xml:id="A02262-058-b-2320">accordingly</w> <pc xml:id="A02262-058-b-2330">,</pc> <w lemma="and" pos="cc" xml:id="A02262-058-b-2340">and</w> <w lemma="they" pos="pns" xml:id="A02262-058-b-2350">they</w> <w lemma="behold" pos="vvg" xml:id="A02262-058-b-2360">beholding</w> <w lemma="the" pos="d" xml:id="A02262-058-b-2370">the</w> <w lemma="distemper" pos="j_vn" xml:id="A02262-058-b-2380" reg="distempered">distemper'd</w> <w lemma="moon" pos="n1" xml:id="A02262-058-b-2390" reg="Moon">Moone</w> <pc xml:id="A02262-058-b-2400">,</pc> <w lemma="give" pos="vvd" xml:id="A02262-058-b-2410">gave</w> <w lemma="credit" pos="n1" xml:id="A02262-058-b-2420">credit</w> <w lemma="to" pos="acp-p" xml:id="A02262-058-b-2430">to</w> <w lemma="her" pos="po" xml:id="A02262-058-b-2440">her</w> <pb facs="59" n="110" xml:id="A02262-059-a"/> <w lemma="deception" pos="n1" xml:id="A02262-059-a-0010">deception</w> <pc xml:id="A02262-059-a-0020" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-059-a-0030">The</w> <w lemma="like" pos="j" xml:id="A02262-059-a-0040">like</w> <w lemma="may" pos="vmb" xml:id="A02262-059-a-0050">may</w> <w lemma="arise" pos="vvi" xml:id="A02262-059-a-0060">arise</w> <w lemma="from" pos="acp-p" xml:id="A02262-059-a-0070">from</w> <w lemma="the" pos="d" xml:id="A02262-059-a-0080">the</w> <w lemma="eclipse" pos="n2" xml:id="A02262-059-a-0090">Eclipses</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-a-0100">of</w> <w lemma="the" pos="d" xml:id="A02262-059-a-0110">the</w> <w lemma="sun" pos="n1" xml:id="A02262-059-a-0120" reg="Sun">Sunne</w> <pc xml:id="A02262-059-a-0130">,</pc> </p> <p xml:id="A02262-e120430"> <w lemma="Vers." pos="n-ab" xml:id="A02262-059-a-0140">Vers.</w> <pc xml:id="A02262-059-a-0150" unit="sentence"/> <w lemma="372." pos="crd" xml:id="A02262-059-a-0160">372.</w> <pc xml:id="A02262-059-a-0170" unit="sentence"/> <w lemma="what" pos="crq-q" xml:id="A02262-059-a-0180">What</w> <w lemma="new" pos="j" xml:id="A02262-059-a-0190">new</w> <w lemma="Phaeton" pos="n1-nn" xml:id="A02262-059-a-0200">Phaëton</w> <pc xml:id="A02262-059-a-0210">]</pc> <w lemma="the" pos="d" xml:id="A02262-059-a-0220">The</w> <w lemma="fable" pos="n1" xml:id="A02262-059-a-0230">fable</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-a-0240">of</w> <w lemma="Phaeton" pos="n1-nn" xml:id="A02262-059-a-0250" rendition="#hi">Phaëton</w> <pc xml:id="A02262-059-a-0260" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-059-a-0270">the</w> <w lemma="son" pos="n1" xml:id="A02262-059-a-0280" reg="son">sonne</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-a-0290">of</w> <w lemma="Phoebus" pos="n1-nn" xml:id="A02262-059-a-0300" rendition="#hi">Phoebus</w> <pc xml:id="A02262-059-a-0310" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-059-a-0320">as</w> <w lemma="the" pos="d" xml:id="A02262-059-a-0330">the</w> <w lemma="allegory" pos="n1" xml:id="A02262-059-a-0340">Allegory</w> <pc xml:id="A02262-059-a-0350">,</pc> <w lemma="be" pos="vvz" xml:id="A02262-059-a-0360">is</w> <w lemma="notorious" pos="j" xml:id="A02262-059-a-0370">notorious</w> <pc xml:id="A02262-059-a-0380">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-059-a-0390">who</w> <w lemma="by" pos="acp-p" xml:id="A02262-059-a-0400">by</w> <w lemma="misguide" pos="vvg" xml:id="A02262-059-a-0410">misguiding</w> <w lemma="the" pos="d" xml:id="A02262-059-a-0420">the</w> <w lemma="chariot" pos="n1" xml:id="A02262-059-a-0430" reg="Chariot">Charriot</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-a-0440">of</w> <w lemma="the" pos="d" xml:id="A02262-059-a-0450">the</w> <w lemma="sun" pos="n1" xml:id="A02262-059-a-0460" reg="Sun">Sunne</w> <w lemma="set" pos="vvd" xml:id="A02262-059-a-0470">set</w> <w lemma="all" pos="d" xml:id="A02262-059-a-0480">all</w> <w lemma="the" pos="d" xml:id="A02262-059-a-0490">the</w> <w lemma="world" pos="n1" xml:id="A02262-059-a-0500">World</w> <w lemma="on" pos="acp-p" xml:id="A02262-059-a-0510">on</w> <w lemma="a" pos="d" xml:id="A02262-059-a-0520">a</w> <w lemma="conflagration" pos="n1" xml:id="A02262-059-a-0530">conflagration</w> <pc xml:id="A02262-059-a-0540">.</pc> </p> <p xml:id="A02262-e120440"> <w lemma="Vers." pos="n-ab" xml:id="A02262-059-a-0550">Vers.</w> <pc xml:id="A02262-059-a-0560" unit="sentence"/> <w lemma="377." pos="crd" xml:id="A02262-059-a-0570">377.</w> <pc xml:id="A02262-059-a-0580" unit="sentence"/> <w lemma="as" pos="acp-p" xml:id="A02262-059-a-0590">As</w> <w lemma="when" pos="crq-cs" xml:id="A02262-059-a-0600">when</w> <w lemma="stern" pos="j" xml:id="A02262-059-a-0610" reg="stern">sterne</w> <w lemma="Atreus" pos="n1-nn" xml:id="A02262-059-a-0620">Atreus</w> <w lemma="etc" pos="n-ab" xml:id="A02262-059-a-0630" reg="etc.">&amp;c.</w> <pc xml:id="A02262-059-a-0640" unit="sentence">]</pc> <w lemma="Atreus" pos="n1-nn" xml:id="A02262-059-a-0650" rendition="#hi">Atreus</w> <pc xml:id="A02262-059-a-0660" rendition="#hi">,</pc> <w lemma="have" pos="vvg" xml:id="A02262-059-a-0670">having</w> <w lemma="have" pos="vvn" xml:id="A02262-059-a-0680">had</w> <w lemma="his" pos="po" xml:id="A02262-059-a-0690">his</w> <w lemma="bed" pos="n1" xml:id="A02262-059-a-0700">bed</w> <w lemma="dishonour" pos="vvn" xml:id="A02262-059-a-0710" reg="dishonoured">dishonored</w> <w lemma="by" pos="acp-p" xml:id="A02262-059-a-0720">by</w> <w lemma="his" pos="po" xml:id="A02262-059-a-0730">his</w> <w lemma="brother" pos="n1" xml:id="A02262-059-a-0740">brother</w> <w lemma="Thyestes" pos="n1-nn" xml:id="A02262-059-a-0750" rendition="#hi">Thyestes</w> <pc xml:id="A02262-059-a-0760" rendition="#hi">,</pc> <w lemma="slay" pos="vvd" xml:id="A02262-059-a-0770">slew</w> <w lemma="his" pos="po" xml:id="A02262-059-a-0780">his</w> <w lemma="child" pos="n2" xml:id="A02262-059-a-0790">children</w> <pc xml:id="A02262-059-a-0800">,</pc> <w lemma="and" pos="cc" xml:id="A02262-059-a-0810">and</w> <w lemma="give" pos="vvd" xml:id="A02262-059-a-0820">gave</w> <w lemma="they" pos="pno" xml:id="A02262-059-a-0830">them</w> <w lemma="for" pos="acp-p" xml:id="A02262-059-a-0840">for</w> <w lemma="food" pos="n1" xml:id="A02262-059-a-0850">food</w> <w lemma="to" pos="acp-p" xml:id="A02262-059-a-0860">to</w> <w lemma="their" pos="po" xml:id="A02262-059-a-0870">their</w> <w lemma="father" pos="n1" xml:id="A02262-059-a-0880">father</w> <pc xml:id="A02262-059-a-0890">:</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-059-a-0900">when</w> <w lemma="the" pos="d" xml:id="A02262-059-a-0910">the</w> <w lemma="sun" pos="n1" xml:id="A02262-059-a-0920" reg="Sun">Sunne</w> <pc xml:id="A02262-059-a-0930">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-059-a-0940">to</w> <w lemma="avoid" pos="vvi" xml:id="A02262-059-a-0950">avoid</w> <w lemma="so" pos="av" xml:id="A02262-059-a-0960">so</w> <w lemma="horrid" pos="j" xml:id="A02262-059-a-0970">horrid</w> <w lemma="a" pos="d" xml:id="A02262-059-a-0980">a</w> <w lemma="sight" pos="n1" xml:id="A02262-059-a-0990">sight</w> <pc xml:id="A02262-059-a-1000">,</pc> <w lemma="flee" pos="vvd" xml:id="A02262-059-a-1010">fled</w> <w lemma="back" pos="av" xml:id="A02262-059-a-1020">back</w> <w lemma="to" pos="acp-p" xml:id="A02262-059-a-1030">to</w> <w lemma="the" pos="d" xml:id="A02262-059-a-1040">the</w> <w lemma="orient" pos="j" xml:id="A02262-059-a-1050">Orient</w> <pc xml:id="A02262-059-a-1060" unit="sentence">.</pc> <w lemma="So" pos="av" xml:id="A02262-059-a-1070">So</w> <w lemma="feign" pos="vvd" xml:id="A02262-059-a-1080" reg="feigned">fained</w> <w lemma="in" pos="acp-p" xml:id="A02262-059-a-1090">in</w> <w lemma="that" pos="cs" xml:id="A02262-059-a-1100">that</w> <w lemma="Atreus" pos="n1-nn" xml:id="A02262-059-a-1110" rendition="#hi">Atreus</w> <w lemma="first" pos="ord" xml:id="A02262-059-a-1120">first</w> <w lemma="discover" pos="vvd" xml:id="A02262-059-a-1130">discovered</w> <w lemma="the" pos="d" xml:id="A02262-059-a-1140">the</w> <w lemma="annual" pos="j" xml:id="A02262-059-a-1150" reg="Annual">Annuall</w> <w lemma="course" pos="n1" xml:id="A02262-059-a-1160">Course</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-a-1170">of</w> <w lemma="the" pos="d" xml:id="A02262-059-a-1180">the</w> <w lemma="sun" pos="n1" xml:id="A02262-059-a-1190">Sun</w> <pc xml:id="A02262-059-a-1200">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-059-a-1210">which</w> <w lemma="be" pos="vvz" xml:id="A02262-059-a-1220">is</w> <w lemma="contrary" pos="j" xml:id="A02262-059-a-1230">contrary</w> <w lemma="to" pos="acp-p" xml:id="A02262-059-a-1240">to</w> <w lemma="his" pos="po" xml:id="A02262-059-a-1250">his</w> <w lemma="diurnal" pos="j" xml:id="A02262-059-a-1260" reg="Diurnal">Diurnall</w> <pc xml:id="A02262-059-a-1270">.</pc> </p> <p xml:id="A02262-e120450"> <w lemma="Vers." pos="n-ab" xml:id="A02262-059-a-1280">Vers.</w> <pc xml:id="A02262-059-a-1290" unit="sentence"/> <w lemma="379." pos="crd" xml:id="A02262-059-a-1300">379.</w> <pc xml:id="A02262-059-a-1310" unit="sentence"/> <w lemma="ilia" pos="n1g-nn" xml:id="A02262-059-a-1320">Ilia's</w> <w lemma="godlike" pos="j" xml:id="A02262-059-a-1330" reg="godlike">god-like</w> <w lemma="son" pos="n1" xml:id="A02262-059-a-1340" reg="son">sonne</w> <pc xml:id="A02262-059-a-1350">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-059-a-1360" reg="etc.">&amp;c.</w> <pc xml:id="A02262-059-a-1370" unit="sentence">]</pc> <w lemma="Romulus" pos="n1-nn" xml:id="A02262-059-a-1380" rendition="#hi">Romulus</w> <pc xml:id="A02262-059-a-1390" rendition="#hi">:</pc> <w lemma="cut" pos="vvb" xml:id="A02262-059-a-1400">cut</w> <w lemma="into" pos="acp-p" xml:id="A02262-059-a-1410">into</w> <w lemma="a" pos="d" xml:id="A02262-059-a-1420">a</w> <w lemma="hundred" pos="crd" xml:id="A02262-059-a-1430">hundred</w> <w lemma="piece" pos="n2" xml:id="A02262-059-a-1440">pieces</w> <w lemma="by" pos="acp-p" xml:id="A02262-059-a-1450">by</w> <w lemma="the" pos="d" xml:id="A02262-059-a-1460">the</w> <w lemma="hundred" pos="crd" xml:id="A02262-059-a-1470">hundred</w> <w lemma="lord" pos="n2" xml:id="A02262-059-a-1480">Lords</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-a-1490">of</w> <w lemma="the" pos="d" xml:id="A02262-059-a-1500">the</w> <w lemma="senate" pos="n1" xml:id="A02262-059-a-1510">Senate</w> <pc xml:id="A02262-059-a-1520">,</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-059-a-1530">for</w> <w lemma="be" pos="vvg" xml:id="A02262-059-a-1540">being</w> <w lemma="so" pos="av" xml:id="A02262-059-a-1550">so</w> <w lemma="rigorous" pos="j" xml:id="A02262-059-a-1560">rigorous</w> <w lemma="to" pos="acp-p" xml:id="A02262-059-a-1570">to</w> <w lemma="they" pos="pno" xml:id="A02262-059-a-1580">them</w> <pc xml:id="A02262-059-a-1590">,</pc> <w lemma="and" pos="cc" xml:id="A02262-059-a-1600">and</w> <w lemma="so" pos="av" xml:id="A02262-059-a-1610">so</w> <w lemma="indulgent" pos="j" xml:id="A02262-059-a-1620">indulgent</w> <w lemma="to" pos="acp-p" xml:id="A02262-059-a-1630">to</w> <w lemma="the" pos="d" xml:id="A02262-059-a-1640">the</w> <w lemma="people" pos="n1" xml:id="A02262-059-a-1650">People</w> <pc xml:id="A02262-059-a-1660">;</pc> <w lemma="every" pos="d" xml:id="A02262-059-a-1670">every</w> <w lemma="one" pos="pi" xml:id="A02262-059-a-1680">one</w> <w lemma="carry" pos="vvg" xml:id="A02262-059-a-1690">carrying</w> <w lemma="a" pos="d" xml:id="A02262-059-a-1700">a</w> <w lemma="piece" pos="n1" xml:id="A02262-059-a-1710">piece</w> <w lemma="away" pos="av" xml:id="A02262-059-a-1720">away</w> <w lemma="with" pos="acp-p" xml:id="A02262-059-a-1730">with</w> <w lemma="he" pos="pno" xml:id="A02262-059-a-1740">him</w> <w lemma="under" pos="acp-p" xml:id="A02262-059-a-1750">under</w> <w lemma="his" pos="po" xml:id="A02262-059-a-1760">his</w> <w lemma="long" pos="j" xml:id="A02262-059-a-1770">long</w> <w lemma="gown" pos="n1" xml:id="A02262-059-a-1780" reg="Gown">Gowne</w> <w lemma="to" pos="acp-cs" xml:id="A02262-059-a-1790">to</w> <w lemma="conceal" pos="vvi" xml:id="A02262-059-a-1800" reg="conceal">conceale</w> <w lemma="the" pos="d" xml:id="A02262-059-a-1810">the</w> <w lemma="murder" pos="n1" xml:id="A02262-059-a-1820">murder</w> <pc xml:id="A02262-059-a-1830">:</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-059-a-1840">when</w> <w lemma="julius" pos="n1-nn" xml:id="A02262-059-a-1850" rendition="#hi" reg="julius">Iulius</w> <w lemma="Proculus" pos="n1-nn" xml:id="A02262-059-a-1860" rendition="#hi">Proculus</w> <pc xml:id="A02262-059-a-1870" rendition="#hi">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-059-a-1880">to</w> <w lemma="appease" pos="vvi" xml:id="A02262-059-a-1890">appease</w> <w lemma="the" pos="d" xml:id="A02262-059-a-1900">the</w> <w lemma="people" pos="n1" xml:id="A02262-059-a-1910">People</w> <pc xml:id="A02262-059-a-1920">,</pc> <w lemma="swear" pos="vvd" xml:id="A02262-059-a-1930">swore</w> <w lemma="that" pos="cs" xml:id="A02262-059-a-1940">that</w> <w lemma="he" pos="pns" xml:id="A02262-059-a-1950">he</w> <w lemma="see" pos="vvd" xml:id="A02262-059-a-1960">saw</w> <w lemma="he" pos="pno" xml:id="A02262-059-a-1970">him</w> <w lemma="ascend" pos="vvi" xml:id="A02262-059-a-1980">ascend</w> <w lemma="into" pos="acp-p" xml:id="A02262-059-a-1990">into</w> <w lemma="heaven" pos="n1" xml:id="A02262-059-a-2000">Heaven</w> <pc xml:id="A02262-059-a-2010">:</pc> <w lemma="whereupon" pos="crq-cs" xml:id="A02262-059-a-2020">whereupon</w> <w lemma="they" pos="pns" xml:id="A02262-059-a-2030">they</w> <w lemma="consecrate" pos="vvd" xml:id="A02262-059-a-2040">consecrated</w> <w lemma="temple" pos="n2" xml:id="A02262-059-a-2050">Temples</w> <w lemma="unto" pos="acp-p" xml:id="A02262-059-a-2060">unto</w> <w lemma="he" pos="pno" xml:id="A02262-059-a-2070">him</w> <pc xml:id="A02262-059-a-2080">,</pc> <w lemma="and" pos="cc" xml:id="A02262-059-a-2090">and</w> <w lemma="give" pos="vvd" xml:id="A02262-059-a-2100">gave</w> <w lemma="he" pos="pno" xml:id="A02262-059-a-2110">him</w> <w lemma="divine" pos="j" xml:id="A02262-059-a-2120">divine</w> <w lemma="honour" pos="n2" xml:id="A02262-059-a-2130">honours</w> <pc xml:id="A02262-059-a-2140">;</pc> <w lemma="change" pos="vvg" xml:id="A02262-059-a-2150">changing</w> <w lemma="his" pos="po" xml:id="A02262-059-a-2160">his</w> <w lemma="name" pos="n1" xml:id="A02262-059-a-2170">Name</w> <w lemma="into" pos="acp-p" xml:id="A02262-059-a-2180">into</w> <w lemma="Quirinus" pos="n1-nn" xml:id="A02262-059-a-2190" rendition="#hi">Quirinus</w> <pc xml:id="A02262-059-a-2200" rendition="#hi">.</pc> </p> <p xml:id="A02262-e120460"> <w lemma="Vers." pos="n-ab" xml:id="A02262-059-a-2210">Vers.</w> <pc xml:id="A02262-059-a-2220" unit="sentence"/> <w lemma="383." pos="crd" xml:id="A02262-059-a-2230">383.</w> <pc xml:id="A02262-059-a-2240" unit="sentence"/> <w lemma="or" pos="cc" xml:id="A02262-059-a-2250">Or</w> <w lemma="have" pos="vvz" xml:id="A02262-059-a-2260">hath</w> <w lemma="that" pos="d" xml:id="A02262-059-a-2270">that</w> <w lemma="day" pos="n1" xml:id="A02262-059-a-2280">Day</w> <pc xml:id="A02262-059-a-2290">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-059-a-2300" reg="etc.">&amp;c.</w> <pc xml:id="A02262-059-a-2310" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-059-a-2320">The</w> <w lemma="great" pos="j" xml:id="A02262-059-a-2330">Great</w> <w lemma="year" pos="n1" xml:id="A02262-059-a-2340" reg="Year">Yeere</w> <pc xml:id="A02262-059-a-2350">:</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-059-a-2360">when</w> <w lemma="all" pos="d" xml:id="A02262-059-a-2370">all</w> <w lemma="the" pos="d" xml:id="A02262-059-a-2380">the</w> <w lemma="planet" pos="n2" xml:id="A02262-059-a-2390">Planets</w> <pc join="right" xml:id="A02262-059-a-2400">(</pc> <w lemma="here" pos="av" xml:id="A02262-059-a-2410">here</w> <w lemma="call" pos="vvn" xml:id="A02262-059-a-2420">called</w> <w lemma="god" pos="n2" xml:id="A02262-059-a-2430">Gods</w> <w lemma="because" pos="acp-cs" xml:id="A02262-059-a-2440">because</w> <w lemma="they" pos="pns" xml:id="A02262-059-a-2450">they</w> <w lemma="carry" pos="vvb" xml:id="A02262-059-a-2460">carry</w> <w lemma="their" pos="po" xml:id="A02262-059-a-2470">their</w> <w lemma="name" pos="n2" xml:id="A02262-059-a-2480">Names</w> <pc xml:id="A02262-059-a-2490">)</pc> <w lemma="shall" pos="vmb" xml:id="A02262-059-a-2500">shall</w> <w lemma="return" pos="vvi" xml:id="A02262-059-a-2510" reg="return">returne</w> <w lemma="to" pos="acp-p" xml:id="A02262-059-a-2520">to</w> <w lemma="that" pos="d" xml:id="A02262-059-a-2530">that</w> <w lemma="position" pos="n1" xml:id="A02262-059-a-2540">position</w> <w lemma="which" pos="crq-r" xml:id="A02262-059-a-2550">which</w> <w lemma="they" pos="pns" xml:id="A02262-059-a-2560">they</w> <w lemma="be" pos="vvd" xml:id="A02262-059-a-2570">were</w> <w lemma="in" pos="acp-p" xml:id="A02262-059-a-2580">in</w> <w lemma="at" pos="acp-p" xml:id="A02262-059-a-2590">at</w> <w lemma="the" pos="d" xml:id="A02262-059-a-2600">the</w> <w lemma="beginning" pos="n1" xml:id="A02262-059-a-2610">beginning</w> <pc xml:id="A02262-059-a-2620">:</pc> <w lemma="comprise" pos="vvg" xml:id="A02262-059-a-2630">Comprising</w> <pc xml:id="A02262-059-a-2640">,</pc> <w lemma="accord" pos="vvg" xml:id="A02262-059-a-2650">according</w> <w lemma="to" pos="acp-p" xml:id="A02262-059-a-2660">to</w> <w lemma="Cicero" pos="n1g-nn" xml:id="A02262-059-a-2670" rendition="#hi">Cicero's</w> <w lemma="Hortensius" pos="n1-nn" xml:id="A02262-059-a-2680" rendition="#hi">Hortensius</w> <pc xml:id="A02262-059-a-2690" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-059-a-2700">the</w> <w lemma="revolution" pos="n1" xml:id="A02262-059-a-2710">revolution</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-a-2720">of</w> <w lemma="twelve" pos="crd" xml:id="A02262-059-a-2730">twelve</w> <w lemma="thousand" pos="crd" xml:id="A02262-059-a-2740">thousand</w> <w lemma="nine" pos="crd" xml:id="A02262-059-a-2750">nine</w> <w lemma="hundred" pos="ord" xml:id="A02262-059-a-2760" reg="hundred">hundreth</w> <w lemma="and" pos="cc" xml:id="A02262-059-a-2770">and</w> <w lemma="fifty" pos="crd" xml:id="A02262-059-a-2780">fifty</w> <w lemma="year" pos="n2" xml:id="A02262-059-a-2790" reg="years">yeers</w> <pc xml:id="A02262-059-a-2800">.</pc> </p> <pb facs="59" n="111" xml:id="A02262-059-b"/> <p xml:id="A02262-e120470"> <w lemma="Vers." pos="n-ab" xml:id="A02262-059-b-0010">Vers.</w> <pc xml:id="A02262-059-b-0020" unit="sentence"/> <w lemma="390." pos="crd" xml:id="A02262-059-b-0030">390.</w> <pc xml:id="A02262-059-b-0040" unit="sentence"/> <w lemma="if" pos="cs" xml:id="A02262-059-b-0050">If</w> <w lemma="the" pos="d" xml:id="A02262-059-b-0060">the</w> <w lemma="world" pos="n1" xml:id="A02262-059-b-0070">World</w> <w lemma="perish" pos="vvb" xml:id="A02262-059-b-0080">perish</w> <w lemma="by" pos="acp-p" xml:id="A02262-059-b-0090">by</w> <w lemma="licentious" pos="j" xml:id="A02262-059-b-0100">licentious</w> <w lemma="fire" pos="n1" xml:id="A02262-059-b-0110">fire</w> <pc xml:id="A02262-059-b-0120">]</pc> <w lemma="the" pos="d" xml:id="A02262-059-b-0130">The</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-059-b-0140" rendition="#hi" reg="Romans">Romanes</w> <w lemma="can" pos="vmd" xml:id="A02262-059-b-0150">could</w> <w lemma="not" pos="xx" xml:id="A02262-059-b-0160">not</w> <w lemma="then" pos="av" xml:id="A02262-059-b-0170">then</w> <w lemma="have" pos="vvi" xml:id="A02262-059-b-0180">have</w> <w lemma="this" pos="d" xml:id="A02262-059-b-0190">this</w> <w lemma="from" pos="acp-p" xml:id="A02262-059-b-0200">from</w> <w lemma="St." pos="n-ab" xml:id="A02262-059-b-0210">St.</w> <pc xml:id="A02262-059-b-0220" unit="sentence"/> <w lemma="Peter" pos="n1-nn" xml:id="A02262-059-b-0230" rendition="#hi">Peter</w> <pc xml:id="A02262-059-b-0240" rendition="#hi">;</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-059-b-0250">but</w> <w lemma="rather" pos="av-c" xml:id="A02262-059-b-0260">rather</w> <w lemma="from" pos="acp-p" xml:id="A02262-059-b-0270">from</w> <w lemma="the" pos="d" xml:id="A02262-059-b-0280">the</w> <w lemma="prophecy" pos="n2" xml:id="A02262-059-b-0290" reg="prophecies">Prophesies</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-b-0300">of</w> <w lemma="the" pos="d" xml:id="A02262-059-b-0310">the</w> <w lemma="Sibyl" pos="n2-nn" xml:id="A02262-059-b-0320" rendition="#hi">Sibyls</w> <pc xml:id="A02262-059-b-0330" rendition="#hi">:</pc> </p> <quote xml:id="A02262-e120480"> <l xml:id="A02262-e120490"> <w lemma="these" pos="d" xml:id="A02262-059-b-0340">These</w> <w lemma="sign" pos="n2" xml:id="A02262-059-b-0350" reg="Signs">Signes</w> <w lemma="the" pos="d" xml:id="A02262-059-b-0360">the</w> <w lemma="world" pos="n1g" xml:id="A02262-059-b-0370" reg="World's">Worlds</w> <w lemma="combustion" pos="n1" xml:id="A02262-059-b-0380">combustion</w> <w lemma="shall" pos="vmb" xml:id="A02262-059-b-0390">shall</w> <w lemma="forerun" pos="vvi" xml:id="A02262-059-b-0400" reg="forerun">fore-run</w> <pc xml:id="A02262-059-b-0410">:</pc> </l> <l xml:id="A02262-e120500"> <w lemma="arm" pos="n2" xml:id="A02262-059-b-0420" reg="Arms">Armes</w> <w lemma="clash" pos="vvg" xml:id="A02262-059-b-0430">clashing</w> <pc xml:id="A02262-059-b-0440">,</pc> <w lemma="trumpet" pos="n2" xml:id="A02262-059-b-0450">Trumpets</w> <pc xml:id="A02262-059-b-0460">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-059-b-0470">from</w> <w lemma="the" pos="d" xml:id="A02262-059-b-0480">the</w> <w lemma="rise" pos="j_vg" xml:id="A02262-059-b-0490">rising</w> <w lemma="sun" pos="n1" xml:id="A02262-059-b-0500">Sun</w> </l> <l xml:id="A02262-e120510"> <w lemma="horrible" pos="j" xml:id="A02262-059-b-0510">Horrible</w> <w lemma="fragor" pos="n2" xml:id="A02262-059-b-0520">fragors</w> <pc xml:id="A02262-059-b-0530">,</pc> <w lemma="hear" pos="vvn" xml:id="A02262-059-b-0540">heard</w> <w lemma="by" pos="acp-p" xml:id="A02262-059-b-0550">by</w> <w lemma="all" pos="d" xml:id="A02262-059-b-0560">all</w> <pc xml:id="A02262-059-b-0570">:</pc> <w lemma="this" pos="d" xml:id="A02262-059-b-0580">this</w> <w lemma="frame" pos="n1" xml:id="A02262-059-b-0590">Frame</w> </l> <l xml:id="A02262-e120520"> <w lemma="of" pos="acp-p" xml:id="A02262-059-b-0600">Of</w> <w lemma="nature" pos="n1" xml:id="A02262-059-b-0610">Nature</w> <w lemma="then" pos="av" xml:id="A02262-059-b-0620">then</w> <w lemma="shall" pos="vmb" xml:id="A02262-059-b-0630">shall</w> <w lemma="feed" pos="vvi" xml:id="A02262-059-b-0640">feed</w> <w lemma="the" pos="d" xml:id="A02262-059-b-0650">the</w> <w lemma="greedy" pos="j" xml:id="A02262-059-b-0660">greedy</w> <w lemma="flame" pos="n1" xml:id="A02262-059-b-0670">flame</w> <pc xml:id="A02262-059-b-0680" unit="sentence">.</pc> </l> <l xml:id="A02262-e120530"> <w lemma="Men" pos="n2" xml:id="A02262-059-b-0690">Men</w> <pc xml:id="A02262-059-b-0700">,</pc> <w lemma="city" pos="n2" xml:id="A02262-059-b-0710">Cities</w> <pc xml:id="A02262-059-b-0720">,</pc> <w lemma="flood" pos="n2" xml:id="A02262-059-b-0730">Floods</w> <pc xml:id="A02262-059-b-0740">,</pc> <w lemma="and" pos="cc" xml:id="A02262-059-b-0750">and</w> <w lemma="sea" pos="n2" xml:id="A02262-059-b-0760">Seas</w> <pc xml:id="A02262-059-b-0770">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-059-b-0780">by</w> <w lemma="ravenous" pos="j" xml:id="A02262-059-b-0790" reg="ravenous">rav'nous</w> <w lemma="lust" pos="n1" xml:id="A02262-059-b-0800">lust</w> </l> <l xml:id="A02262-e120540"> <w lemma="of" pos="acp-p" xml:id="A02262-059-b-0810">Of</w> <w lemma="fire" pos="n1" xml:id="A02262-059-b-0820">Fire</w> <w lemma="devour" pos="vvn" xml:id="A02262-059-b-0830" reg="devoured">devour'd</w> <pc xml:id="A02262-059-b-0840">,</pc> <w lemma="all" pos="d" xml:id="A02262-059-b-0850">all</w> <w lemma="shall" pos="vmb" xml:id="A02262-059-b-0860">shall</w> <w lemma="resolve" pos="vvi" xml:id="A02262-059-b-0870">resolve</w> <w lemma="to" pos="acp-p" xml:id="A02262-059-b-0880">to</w> <w lemma="dust" pos="n1" xml:id="A02262-059-b-0890">dust</w> <pc xml:id="A02262-059-b-0900" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e120550"> <w lemma="Orac." pos="n-ab" xml:id="A02262-059-b-0910">Orac.</w> <w lemma="l." pos="n-ab" xml:id="A02262-059-b-0920">l.</w> <w lemma="4." pos="crd" xml:id="A02262-059-b-0930">4.</w> <pc xml:id="A02262-059-b-0940" unit="sentence"/> </bibl> <p xml:id="A02262-e120560"> <w lemma="from" pos="acp-p" xml:id="A02262-059-b-0950">From</w> <w lemma="hence" pos="av" xml:id="A02262-059-b-0960">hence</w> <w lemma="perhaps" pos="av" xml:id="A02262-059-b-0970">perhaps</w> <w lemma="the" pos="d" xml:id="A02262-059-b-0980">the</w> <w lemma="ancient" pos="j" xml:id="A02262-059-b-0990">Ancient</w> <w lemma="philosopher" pos="n2" xml:id="A02262-059-b-1000">Philosophers</w> <w lemma="derive" pos="vvd" xml:id="A02262-059-b-1010">derived</w> <w lemma="their" pos="po" xml:id="A02262-059-b-1020">their</w> <w lemma="opinion" pos="n2" xml:id="A02262-059-b-1030">opinions</w> <pc xml:id="A02262-059-b-1040">;</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-059-b-1050">as</w> <w lemma="Seneca" pos="n1-nn" xml:id="A02262-059-b-1060" rendition="#hi">Seneca</w> <w lemma="a" pos="d" xml:id="A02262-059-b-1070">a</w> <w lemma="latter" pos="j" xml:id="A02262-059-b-1080">Latter</w> <pc xml:id="A02262-059-b-1090">,</pc> <w lemma="the" pos="d" xml:id="A02262-059-b-1100" rendition="#hi">The</w> <w lemma="star" pos="n2" xml:id="A02262-059-b-1110" rendition="#hi">Stars</w> <w lemma="shall" pos="vmb" xml:id="A02262-059-b-1120" rendition="#hi">shall</w> <w lemma="encounter" pos="vvi" xml:id="A02262-059-b-1130" rendition="#hi" reg="encounter">incounter</w> <w lemma="one" pos="pi" xml:id="A02262-059-b-1140" rendition="#hi">one</w> <w lemma="another" pos="d" xml:id="A02262-059-b-1150" rendition="#hi">another</w> <pc xml:id="A02262-059-b-1160" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-059-b-1170" rendition="#hi">and</w> <w lemma="what" pos="crq-q" xml:id="A02262-059-b-1180" rendition="#hi">what</w> <w lemma="now" pos="av" xml:id="A02262-059-b-1190" rendition="#hi">now</w> <w lemma="shine" pos="vvz" xml:id="A02262-059-b-1200" rendition="#hi">shines</w> <w lemma="so" pos="av" xml:id="A02262-059-b-1210" rendition="#hi">so</w> <w lemma="orderly" pos="av_j" xml:id="A02262-059-b-1220" rendition="#hi">orderly</w> <pc xml:id="A02262-059-b-1230" rendition="#hi">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-059-b-1240" rendition="#hi">shall</w> <w lemma="burn" pos="vvi" xml:id="A02262-059-b-1250" rendition="#hi" reg="burn">burne</w> <w lemma="in" pos="acp-p" xml:id="A02262-059-b-1260" rendition="#hi">in</w> <w lemma="one" pos="crd" xml:id="A02262-059-b-1270" rendition="#hi">one</w> <w lemma="fire" pos="n1" xml:id="A02262-059-b-1280" rendition="#hi">Fire</w> <pc xml:id="A02262-059-b-1290" rendition="#hi">.</pc> </p> <p xml:id="A02262-e120570"> <w lemma="Vers." pos="n-ab" xml:id="A02262-059-b-1300">Vers.</w> <pc xml:id="A02262-059-b-1310" unit="sentence"/> <w lemma="395." pos="crd" xml:id="A02262-059-b-1320">395.</w> <pc xml:id="A02262-059-b-1330" unit="sentence"/> <w lemma="either" pos="av_d" xml:id="A02262-059-b-1340">Either</w> <w lemma="the" pos="d" xml:id="A02262-059-b-1350">the</w> <w lemma="groan" pos="j_vg" xml:id="A02262-059-b-1360">groaning</w> <w lemma="world" pos="n1" xml:id="A02262-059-b-1370">world</w> <pc xml:id="A02262-059-b-1380">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-059-b-1390" reg="etc.">&amp;c.</w> <pc xml:id="A02262-059-b-1400"/> </p> <p xml:id="A02262-e120580"> <w lemma="Vers." pos="n-ab" xml:id="A02262-059-b-1410">Vers.</w> <pc xml:id="A02262-059-b-1420" unit="sentence"/> <w lemma="397." pos="crd" xml:id="A02262-059-b-1430">397.</w> <pc xml:id="A02262-059-b-1440" unit="sentence"/> <w lemma="do" pos="vvb" xml:id="A02262-059-b-1450">Do</w> <w lemma="proud" pos="j" xml:id="A02262-059-b-1460">proud</w> <w lemma="titanian" pos="n2-nn_j" xml:id="A02262-059-b-1470">Titanians</w> <w lemma="etc" pos="av" xml:id="A02262-059-b-1480" reg="etc.">&amp;c</w> <pc xml:id="A02262-059-b-1490">]</pc> <w lemma="the" pos="d" xml:id="A02262-059-b-1500">The</w> <w lemma="poet" pos="n2" xml:id="A02262-059-b-1510">Poets</w> <w lemma="feign" pos="vvi" xml:id="A02262-059-b-1520" reg="feign">feigne</w> <w lemma="that" pos="d" xml:id="A02262-059-b-1530">that</w> <w lemma="the" pos="d" xml:id="A02262-059-b-1540">the</w> <w lemma="angry" pos="j" xml:id="A02262-059-b-1550">angry</w> <w lemma="earth" pos="n1" xml:id="A02262-059-b-1560">Earth</w> <pc xml:id="A02262-059-b-1570">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-059-b-1580">to</w> <w lemma="be" pos="vvi" xml:id="A02262-059-b-1590">be</w> <w lemma="revenge" pos="vvn" xml:id="A02262-059-b-1600">revenged</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-b-1610">of</w> <w lemma="the" pos="d" xml:id="A02262-059-b-1620">the</w> <w lemma="god" pos="n2" xml:id="A02262-059-b-1630">Gods</w> <pc xml:id="A02262-059-b-1640">,</pc> <w lemma="bring" pos="vvd" xml:id="A02262-059-b-1650">brought</w> <w lemma="forth" pos="av" xml:id="A02262-059-b-1660">forth</w> <w lemma="the" pos="d" xml:id="A02262-059-b-1670">the</w> <w lemma="Titan" pos="n2-nn" xml:id="A02262-059-b-1680" rendition="#hi">Titans</w> <pc xml:id="A02262-059-b-1690" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-059-b-1700">as</w> <w lemma="after" pos="acp-p" xml:id="A02262-059-b-1710">after</w> <w lemma="the" pos="d" xml:id="A02262-059-b-1720">the</w> <w lemma="giant" pos="n2" xml:id="A02262-059-b-1730" reg="Giants">Gyants</w> <pc xml:id="A02262-059-b-1740">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-059-b-1750">who</w> <w lemma="by" pos="acp-p" xml:id="A02262-059-b-1760">by</w> <w lemma="throw" pos="vvg" xml:id="A02262-059-b-1770">throwing</w> <w lemma="mountain" pos="n2" xml:id="A02262-059-b-1780">mountains</w> <w lemma="upon" pos="acp-p" xml:id="A02262-059-b-1790">upon</w> <w lemma="mountain" pos="n2" xml:id="A02262-059-b-1800">mountains</w> <w lemma="attempt" pos="vvd" xml:id="A02262-059-b-1810">attempted</w> <w lemma="to" pos="acp-cs" xml:id="A02262-059-b-1820">to</w> <w lemma="scale" pos="vvi" xml:id="A02262-059-b-1830">scale</w> <w lemma="the" pos="d" xml:id="A02262-059-b-1840">the</w> <w lemma="heaven" pos="n2" xml:id="A02262-059-b-1850">Heavens</w> <pc xml:id="A02262-059-b-1860">,</pc> <w lemma="and" pos="cc" xml:id="A02262-059-b-1870">and</w> <w lemma="disenthrone" pos="vvb" xml:id="A02262-059-b-1880" reg="disenthrone">disinthrone</w> <w lemma="jupiter" pos="n1-nn" xml:id="A02262-059-b-1890" rendition="#hi" reg="jupiter">Iupiter</w> <pc xml:id="A02262-059-b-1900" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-059-b-1910">who</w> <w lemma="overthrow" pos="vvd" xml:id="A02262-059-b-1920">overthrew</w> <w lemma="they" pos="pno" xml:id="A02262-059-b-1930">them</w> <w lemma="with" pos="acp-p" xml:id="A02262-059-b-1940">with</w> <w lemma="his" pos="po" xml:id="A02262-059-b-1950">his</w> <w lemma="lightning" pos="n1" xml:id="A02262-059-b-1960">Lightning</w> <pc xml:id="A02262-059-b-1970">,</pc> <w lemma="and" pos="cc" xml:id="A02262-059-b-1980">and</w> <w lemma="cast" pos="vvd" xml:id="A02262-059-b-1990">cast</w> <w lemma="those" pos="d" xml:id="A02262-059-b-2000">those</w> <w lemma="congest" pos="j_vn" xml:id="A02262-059-b-2010" reg="congested">conjested</w> <w lemma="mountain" pos="n2" xml:id="A02262-059-b-2020">Mountains</w> <w lemma="upon" pos="acp-p" xml:id="A02262-059-b-2030">upon</w> <w lemma="they" pos="pno" xml:id="A02262-059-b-2040">them</w> <pc xml:id="A02262-059-b-2050" unit="sentence">.</pc> <w lemma="Pherecydes" pos="n1-nn" xml:id="A02262-059-b-2060" rendition="#hi">Pherecydes</w> <w lemma="the" pos="d" xml:id="A02262-059-b-2070">the</w> <w lemma="syrian" pos="j-nn" xml:id="A02262-059-b-2080" rendition="#hi">Syrian</w> <w lemma="write" pos="vvz" xml:id="A02262-059-b-2090">writes</w> <pc xml:id="A02262-059-b-2100">,</pc> <w lemma="how" pos="crq-cs" xml:id="A02262-059-b-2110">how</w> <w lemma="the" pos="d" xml:id="A02262-059-b-2120">the</w> <w lemma="devil" pos="n2" xml:id="A02262-059-b-2130">Devils</w> <w lemma="be" pos="vvd" xml:id="A02262-059-b-2140">were</w> <w lemma="cast" pos="vvn" xml:id="A02262-059-b-2150">cast</w> <w lemma="out" pos="av" xml:id="A02262-059-b-2160">out</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-b-2170">of</w> <w lemma="heaven" pos="n1" xml:id="A02262-059-b-2180">Heaven</w> <w lemma="by" pos="acp-p" xml:id="A02262-059-b-2190">by</w> <w lemma="jupiter" pos="n1-nn" xml:id="A02262-059-b-2200" rendition="#hi" reg="jupiter">Iupiter</w> <pc join="right" xml:id="A02262-059-b-2210">(</pc> <w lemma="this" pos="d" xml:id="A02262-059-b-2220">this</w> <w lemma="fall" pos="n1" xml:id="A02262-059-b-2230">fall</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-b-2240">of</w> <w lemma="the" pos="d" xml:id="A02262-059-b-2250">the</w> <w lemma="giant" pos="n2" xml:id="A02262-059-b-2260">Giants</w> <w lemma="perhaps" pos="av" xml:id="A02262-059-b-2270">perhaps</w> <w lemma="allude" pos="vvg" xml:id="A02262-059-b-2280">alluding</w> <w lemma="to" pos="acp-p" xml:id="A02262-059-b-2290">to</w> <w lemma="that" pos="d" xml:id="A02262-059-b-2300">that</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-b-2310">of</w> <w lemma="the" pos="d" xml:id="A02262-059-b-2320">the</w> <w lemma="angel" pos="n2" xml:id="A02262-059-b-2330">Angels</w> <pc xml:id="A02262-059-b-2340">:</pc> <pc xml:id="A02262-059-b-2350">)</pc> <w lemma="the" pos="d" xml:id="A02262-059-b-2360">The</w> <w lemma="chief" pos="j" xml:id="A02262-059-b-2370">chief</w> <w lemma="call" pos="vvn" xml:id="A02262-059-b-2380">called</w> <w lemma="Ophionius" pos="n1-nn" xml:id="A02262-059-b-2390" rendition="#hi">Ophionius</w> <pc xml:id="A02262-059-b-2400" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-059-b-2410">which</w> <w lemma="signify" pos="vvz" xml:id="A02262-059-b-2420">signifies</w> <w lemma="serpentine" pos="j" xml:id="A02262-059-b-2430" rendition="#hi">Serpentine</w> <pc xml:id="A02262-059-b-2440" rendition="#hi">:</pc> <w lemma="have" pos="vvg" xml:id="A02262-059-b-2450">having</w> <w lemma="after" pos="acp-p" xml:id="A02262-059-b-2460">after</w> <w lemma="make" pos="vvd" xml:id="A02262-059-b-2470">made</w> <w lemma="use" pos="n1" xml:id="A02262-059-b-2480">use</w> <w lemma="of" pos="acp-p" xml:id="A02262-059-b-2490">of</w> <w lemma="that" pos="d" xml:id="A02262-059-b-2500">that</w> <w lemma="creature" pos="n1" xml:id="A02262-059-b-2510">Creature</w> <w lemma="to" pos="acp-cs" xml:id="A02262-059-b-2520">to</w> <w lemma="poison" pos="vvi" xml:id="A02262-059-b-2530" reg="poison">poyson</w> <w lemma="eve" pos="n1" xml:id="A02262-059-b-2540" rendition="#hi">Eve</w> <w lemma="with" pos="acp-p" xml:id="A02262-059-b-2550">with</w> <w lemma="a" pos="d" xml:id="A02262-059-b-2560">a</w> <w lemma="false" pos="j" xml:id="A02262-059-b-2570">false</w> <w lemma="ambition" pos="n1" xml:id="A02262-059-b-2580">ambition</w> <pc xml:id="A02262-059-b-2590">.</pc> </p> <pb facs="60" n="112" xml:id="A02262-060-a"/> <p xml:id="A02262-e120590"> <w lemma="Vers." pos="n-ab" xml:id="A02262-060-a-0010">Vers.</w> <pc xml:id="A02262-060-a-0020" unit="sentence"/> <w lemma="400." pos="crd" xml:id="A02262-060-a-0030">400.</w> <pc xml:id="A02262-060-a-0040" unit="sentence"/> <w lemma="dire" pos="j" xml:id="A02262-060-a-0050">Dire</w> <w lemma="Python" pos="n1-nn" xml:id="A02262-060-a-0060">Python</w> <pc xml:id="A02262-060-a-0070">]</pc> <w lemma="a" pos="d" xml:id="A02262-060-a-0080">A</w> <w lemma="prodigious" pos="j" xml:id="A02262-060-a-0090">prodigious</w> <w lemma="serpent" pos="n1" xml:id="A02262-060-a-0100">Serpent</w> <pc xml:id="A02262-060-a-0110">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-060-a-0120">which</w> <w lemma="after" pos="acp-p" xml:id="A02262-060-a-0130">after</w> <w lemma="Deucalion" pos="n1g-nn" xml:id="A02262-060-a-0140" rendition="#hi" reg="Deucalion's">Deucalions</w> <w lemma="flood" pos="n1" xml:id="A02262-060-a-0150" reg="Flood">Floud</w> <w lemma="lie" pos="vvd" xml:id="A02262-060-a-0160">lay</w> <w lemma="upon" pos="acp-p" xml:id="A02262-060-a-0170">upon</w> <w lemma="the" pos="d" xml:id="A02262-060-a-0180">the</w> <w lemma="earth" pos="n1" xml:id="A02262-060-a-0190">Earth</w> <w lemma="like" pos="acp-p" xml:id="A02262-060-a-0200">like</w> <w lemma="a" pos="d" xml:id="A02262-060-a-0210">a</w> <w lemma="mountain" pos="n1" xml:id="A02262-060-a-0220">Mountain</w> <pc xml:id="A02262-060-a-0230">,</pc> <w lemma="and" pos="cc" xml:id="A02262-060-a-0240">and</w> <w lemma="slay" pos="vvn" xml:id="A02262-060-a-0250">slain</w> <w lemma="by" pos="acp-p" xml:id="A02262-060-a-0260">by</w> <w lemma="Apollo" pos="n1-nn" xml:id="A02262-060-a-0270" rendition="#hi">Apollo</w> <pc xml:id="A02262-060-a-0280" rendition="#hi">:</pc> <w lemma="the" pos="d" xml:id="A02262-060-a-0290">the</w> <w lemma="sense" pos="n1" xml:id="A02262-060-a-0300">sense</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-a-0310">of</w> <w lemma="the" pos="d" xml:id="A02262-060-a-0320">the</w> <w lemma="fable" pos="n1" xml:id="A02262-060-a-0330">Fable</w> <w lemma="be" pos="vvg" xml:id="A02262-060-a-0340">being</w> <w lemma="mere" pos="av_j" xml:id="A02262-060-a-0350" reg="merely">meerely</w> <w lemma="physical" pos="j" xml:id="A02262-060-a-0360" reg="Physical">Physicall</w> <pc xml:id="A02262-060-a-0370">;</pc> <w lemma="for" pos="acp-p" xml:id="A02262-060-a-0380">for</w> <w lemma="Python" pos="n1-nn" xml:id="A02262-060-a-0390" rendition="#hi">Python</w> <w lemma="bear" pos="vvn" xml:id="A02262-060-a-0400">born</w> <w lemma="after" pos="acp-p" xml:id="A02262-060-a-0410">after</w> <w lemma="the" pos="d" xml:id="A02262-060-a-0420">the</w> <w lemma="deluge" pos="n1" xml:id="A02262-060-a-0430">deluge</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-a-0440">of</w> <w lemma="the" pos="d" xml:id="A02262-060-a-0450">the</w> <w lemma="humid" pos="j" xml:id="A02262-060-a-0460">humid</w> <w lemma="earth" pos="n1" xml:id="A02262-060-a-0470">Earth</w> <pc xml:id="A02262-060-a-0480">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-060-a-0490">was</w> <w lemma="that" pos="d" xml:id="A02262-060-a-0500">that</w> <w lemma="great" pos="j" xml:id="A02262-060-a-0510">great</w> <w lemma="exhalation" pos="n1" xml:id="A02262-060-a-0520">Exhalation</w> <pc xml:id="A02262-060-a-0530">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-060-a-0540">which</w> <w lemma="rise" pos="vvd" xml:id="A02262-060-a-0550">rose</w> <w lemma="from" pos="acp-p" xml:id="A02262-060-a-0560">from</w> <w lemma="the" pos="d" xml:id="A02262-060-a-0570">the</w> <w lemma="late" pos="j" xml:id="A02262-060-a-0580">late</w> <w lemma="drown" pos="j_vn" xml:id="A02262-060-a-0590">drowned</w> <w lemma="world" pos="n1" xml:id="A02262-060-a-0600">world</w> <pc xml:id="A02262-060-a-0610">;</pc> <w lemma="at" pos="acp-p" xml:id="A02262-060-a-0620">at</w> <w lemma="length" pos="n1" xml:id="A02262-060-a-0630">length</w> <w lemma="dissipate" pos="vvn" xml:id="A02262-060-a-0640">dissipated</w> <w lemma="by" pos="acp-p" xml:id="A02262-060-a-0650">by</w> <w lemma="the" pos="d" xml:id="A02262-060-a-0660">the</w> <w lemma="fervour" pos="n1" xml:id="A02262-060-a-0670">fervour</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-a-0680">of</w> <w lemma="the" pos="d" xml:id="A02262-060-a-0690">the</w> <w lemma="sun" pos="n1" xml:id="A02262-060-a-0700" reg="Sun">Sunne</w> <pc xml:id="A02262-060-a-0710">,</pc> <w lemma="or" pos="cc" xml:id="A02262-060-a-0720">or</w> <w lemma="Apollo" pos="n1-nn" xml:id="A02262-060-a-0730" rendition="#hi">Apollo</w> <pc xml:id="A02262-060-a-0740" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="A02262-e120600"> <l xml:id="A02262-e120610"> <w lemma="the" pos="d" xml:id="A02262-060-a-0750">The</w> <w lemma="earth" pos="n1" xml:id="A02262-060-a-0760">Earth</w> <w lemma="then" pos="av" xml:id="A02262-060-a-0770">then</w> <w lemma="soak" pos="vvn" xml:id="A02262-060-a-0780" reg="soaked">soak'd</w> <w lemma="in" pos="acp-p" xml:id="A02262-060-a-0790">in</w> <w lemma="shower" pos="n2" xml:id="A02262-060-a-0800" reg="showers">showres</w> <pc xml:id="A02262-060-a-0810">,</pc> <w lemma="yet" pos="av" xml:id="A02262-060-a-0820">yet</w> <w lemma="hardly" pos="av" xml:id="A02262-060-a-0830">hardly</w> <w lemma="dry" pos="j" xml:id="A02262-060-a-0840">dry</w> <pc xml:id="A02262-060-a-0850">,</pc> </l> <l xml:id="A02262-e120620"> <w lemma="throw" pos="vvd" xml:id="A02262-060-a-0860">Threw</w> <w lemma="up" pos="acp-av" xml:id="A02262-060-a-0870">up</w> <w lemma="thick" pos="j" xml:id="A02262-060-a-0880">thick</w> <w lemma="cloud" pos="n2" xml:id="A02262-060-a-0890">clouds</w> <pc xml:id="A02262-060-a-0900">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-060-a-0910">which</w> <w lemma="darken" pos="vvd" xml:id="A02262-060-a-0920" reg="darkened">darkned</w> <w lemma="all" pos="d" xml:id="A02262-060-a-0930">all</w> <w lemma="the" pos="d" xml:id="A02262-060-a-0940">the</w> <w lemma="sky" pos="n1" xml:id="A02262-060-a-0950">Sky</w> <pc xml:id="A02262-060-a-0960">:</pc> </l> <l xml:id="A02262-e120630"> <w lemma="this" pos="d" xml:id="A02262-060-a-0970">This</w> <w lemma="be" pos="vvd" xml:id="A02262-060-a-0980">was</w> <w lemma="that" pos="d" xml:id="A02262-060-a-0990">that</w> <w lemma="Python" pos="n1-nn" xml:id="A02262-060-a-1000">Python</w> <pc xml:id="A02262-060-a-1010" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e120640"> <w lemma="Pont." pos="n-ab" xml:id="A02262-060-a-1020">Pont.</w> <w lemma="meteor" pos="n1" xml:id="A02262-060-a-1030">Meteor</w> <pc xml:id="A02262-060-a-1040" unit="sentence">.</pc> </bibl> <p xml:id="A02262-e120650"> <w lemma="the" pos="d" xml:id="A02262-060-a-1050">The</w> <w lemma="word" pos="n1" xml:id="A02262-060-a-1060">word</w> <w lemma="signify" pos="vvz" xml:id="A02262-060-a-1070">signifies</w> <w lemma="putrefaction" pos="n1" xml:id="A02262-060-a-1080">putrefaction</w> <pc xml:id="A02262-060-a-1090">:</pc> <w lemma="and" pos="cc" xml:id="A02262-060-a-1100">and</w> <w lemma="because" pos="acp-cs" xml:id="A02262-060-a-1110">because</w> <w lemma="the" pos="d" xml:id="A02262-060-a-1120">the</w> <w lemma="sun" pos="n1" xml:id="A02262-060-a-1130">Sun</w> <w lemma="consume" pos="vvz" xml:id="A02262-060-a-1140">consumes</w> <w lemma="the" pos="d" xml:id="A02262-060-a-1150">the</w> <w lemma="putrefaction" pos="n1" xml:id="A02262-060-a-1160">putrefaction</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-a-1170">of</w> <w lemma="earth" pos="n1" xml:id="A02262-060-a-1180">Earth</w> <pc xml:id="A02262-060-a-1190">,</pc> <w lemma="his" pos="po" xml:id="A02262-060-a-1200">his</w> <w lemma="beam" pos="n2" xml:id="A02262-060-a-1210">beams</w> <w lemma="dart" pos="vvg" xml:id="A02262-060-a-1220">darting</w> <w lemma="from" pos="acp-p" xml:id="A02262-060-a-1230">from</w> <w lemma="his" pos="po" xml:id="A02262-060-a-1240">his</w> <w lemma="orb" pos="n1" xml:id="A02262-060-a-1250">Orb</w> <w lemma="like" pos="acp-p" xml:id="A02262-060-a-1260">like</w> <w lemma="arrow" pos="n2" xml:id="A02262-060-a-1270">arrows</w> <pc xml:id="A02262-060-a-1280">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-060-a-1290">with</w> <w lemma="his" pos="po" xml:id="A02262-060-a-1300">his</w> <w lemma="arrow" pos="n2" xml:id="A02262-060-a-1310">arrows</w> <w lemma="he" pos="pns" xml:id="A02262-060-a-1320">he</w> <w lemma="be" pos="vvz" xml:id="A02262-060-a-1330">is</w> <w lemma="say" pos="vvn" xml:id="A02262-060-a-1340">said</w> <w lemma="to" pos="acp-cs" xml:id="A02262-060-a-1350">to</w> <w lemma="have" pos="vvi" xml:id="A02262-060-a-1360">have</w> <w lemma="slay" pos="vvn" xml:id="A02262-060-a-1370">slain</w> <w lemma="Python" pos="n1-nn" xml:id="A02262-060-a-1380" rendition="#hi">Python</w> <pc xml:id="A02262-060-a-1390" rendition="#hi">.</pc> </p> <p xml:id="A02262-e120660"> <w lemma="Vers." pos="n-ab" xml:id="A02262-060-a-1400">Vers.</w> <pc xml:id="A02262-060-a-1410" unit="sentence"/> <w lemma="400." pos="crd" xml:id="A02262-060-a-1420">400.</w> <pc xml:id="A02262-060-a-1430" unit="sentence"/> <w lemma="Lerna" pos="n1g-nn" xml:id="A02262-060-a-1440">Lerna's</w> <w lemma="fen" pos="n1" xml:id="A02262-060-a-1450">Fen</w> <pc xml:id="A02262-060-a-1460">]</pc> <w lemma="in" pos="acp-p" xml:id="A02262-060-a-1470">In</w> <w lemma="this" pos="d" xml:id="A02262-060-a-1480">this</w> <w lemma="lay" pos="vvd" xml:id="A02262-060-a-1490" reg="laid">lay</w> <w lemma="that" pos="cs" xml:id="A02262-060-a-1500">that</w> <w lemma="venomous" pos="j" xml:id="A02262-060-a-1510" reg="venomous">venemous</w> <w lemma="serpent" pos="n1" xml:id="A02262-060-a-1520">Serpent</w> <w lemma="Hydra" pos="n1-nn" xml:id="A02262-060-a-1530" rendition="#hi">Hydra</w> <pc xml:id="A02262-060-a-1540" rendition="#hi">;</pc> <w lemma="which" pos="crq-r" xml:id="A02262-060-a-1550">which</w> <w lemma="be" pos="vvz" xml:id="A02262-060-a-1560">is</w> <w lemma="say" pos="vvn" xml:id="A02262-060-a-1570">said</w> <w lemma="to" pos="acp-cs" xml:id="A02262-060-a-1580">to</w> <w lemma="have" pos="vvi" xml:id="A02262-060-a-1590">have</w> <w lemma="many" pos="d" xml:id="A02262-060-a-1600">many</w> <w lemma="head" pos="n2" xml:id="A02262-060-a-1610">Heads</w> <pc xml:id="A02262-060-a-1620">,</pc> <w lemma="whereof" pos="crq-cs" xml:id="A02262-060-a-1630">whereof</w> <w lemma="one" pos="pi" xml:id="A02262-060-a-1640">one</w> <w lemma="be" pos="vvg" xml:id="A02262-060-a-1650">being</w> <w lemma="cut" pos="vvn" xml:id="A02262-060-a-1660">cut</w> <w lemma="off" pos="acp-av" xml:id="A02262-060-a-1670">off</w> <pc xml:id="A02262-060-a-1680">,</pc> <w lemma="two" pos="crd" xml:id="A02262-060-a-1690">two</w> <w lemma="rose" pos="n1" xml:id="A02262-060-a-1700">rose</w> <w lemma="in" pos="acp-p" xml:id="A02262-060-a-1710">in</w> <w lemma="the" pos="d" xml:id="A02262-060-a-1720">the</w> <w lemma="room" pos="n1" xml:id="A02262-060-a-1730">room</w> <w lemma="more" pos="av-c_d" xml:id="A02262-060-a-1740">more</w> <w lemma="terrible" pos="j" xml:id="A02262-060-a-1750">terrible</w> <w lemma="than" pos="cs" xml:id="A02262-060-a-1760" reg="than">then</w> <w lemma="the" pos="d" xml:id="A02262-060-a-1770">the</w> <w lemma="former" pos="j" xml:id="A02262-060-a-1780">former</w> <pc xml:id="A02262-060-a-1790">,</pc> <w lemma="and" pos="cc" xml:id="A02262-060-a-1800">and</w> <w lemma="with" pos="acp-p" xml:id="A02262-060-a-1810">with</w> <w lemma="her" pos="po" xml:id="A02262-060-a-1820">her</w> <w lemma="poisonous" pos="j" xml:id="A02262-060-a-1830" reg="poisonous">poysnous</w> <w lemma="breath" pos="n1" xml:id="A02262-060-a-1840">breath</w> <w lemma="to" pos="acp-cs" xml:id="A02262-060-a-1850">to</w> <w lemma="have" pos="vvi" xml:id="A02262-060-a-1860">have</w> <w lemma="infect" pos="vvn" xml:id="A02262-060-a-1870">infected</w> <w lemma="all" pos="d" xml:id="A02262-060-a-1880">all</w> <w lemma="the" pos="d" xml:id="A02262-060-a-1890">the</w> <w lemma="territory" pos="n2" xml:id="A02262-060-a-1900">Territories</w> <w lemma="adjoin" pos="vvg" xml:id="A02262-060-a-1910" reg="adjoining">adjoyning</w> <pc xml:id="A02262-060-a-1920" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="A02262-060-a-1930">This</w> <w lemma="fable" pos="n1" xml:id="A02262-060-a-1940">Fable</w> <w lemma="have" pos="vvd" xml:id="A02262-060-a-1950">had</w> <w lemma="a" pos="d" xml:id="A02262-060-a-1960">a</w> <w lemma="relation" pos="n1" xml:id="A02262-060-a-1970">relation</w> <w lemma="to" pos="acp-p" xml:id="A02262-060-a-1980">to</w> <w lemma="that" pos="d" xml:id="A02262-060-a-1990">that</w> <w lemma="place" pos="n1" xml:id="A02262-060-a-2000">place</w> <pc xml:id="A02262-060-a-2010">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-060-a-2020">which</w> <w lemma="through" pos="acp-p" xml:id="A02262-060-a-2030">through</w> <w lemma="the" pos="d" xml:id="A02262-060-a-2040">the</w> <w lemma="eruption" pos="n1" xml:id="A02262-060-a-2050">eruption</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-a-2060">of</w> <w lemma="water" pos="n2" xml:id="A02262-060-a-2070">waters</w> <w lemma="annoy" pos="vvd" xml:id="A02262-060-a-2080">annoyed</w> <w lemma="the" pos="d" xml:id="A02262-060-a-2090">the</w> <w lemma="neighbour" pos="j_vg" xml:id="A02262-060-a-2100">neighbouring</w> <w lemma="city" pos="n2" xml:id="A02262-060-a-2110">Cities</w> <pc xml:id="A02262-060-a-2120">;</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-060-a-2130">when</w> <w lemma="one" pos="pi" xml:id="A02262-060-a-2140">one</w> <w lemma="be" pos="vvg" xml:id="A02262-060-a-2150">being</w> <w lemma="stop" pos="vvn" xml:id="A02262-060-a-2160" reg="stopped">stopt</w> <w lemma="many" pos="d" xml:id="A02262-060-a-2170">many</w> <w lemma="rose" pos="n1" xml:id="A02262-060-a-2180">rose</w> <w lemma="in" pos="acp-p" xml:id="A02262-060-a-2190">in</w> <w lemma="the" pos="d" xml:id="A02262-060-a-2200">the</w> <w lemma="room" pos="n1" xml:id="A02262-060-a-2210">room</w> <pc xml:id="A02262-060-a-2220">:</pc> <w lemma="this" pos="d" xml:id="A02262-060-a-2230">this</w> <w lemma="Hercules" pos="n1-nn" xml:id="A02262-060-a-2240" rendition="#hi">Hercules</w> <w lemma="perceive" pos="vvg" xml:id="A02262-060-a-2250">perceiving</w> <pc xml:id="A02262-060-a-2260">,</pc> <w lemma="burn" pos="vvd" xml:id="A02262-060-a-2270" reg="burned">burnt</w> <w lemma="they" pos="pno" xml:id="A02262-060-a-2280">them</w> <w lemma="with" pos="acp-p" xml:id="A02262-060-a-2290">with</w> <w lemma="fire" pos="n1" xml:id="A02262-060-a-2300">fire</w> <pc xml:id="A02262-060-a-2310" unit="sentence">.</pc> </p> <quote xml:id="A02262-e120670"> <pb facs="60" n="113" xml:id="A02262-060-b"/> <l xml:id="A02262-e120680"> <w lemma="corruption" pos="n1" xml:id="A02262-060-b-0010">Corruption</w> <w lemma="boil" pos="vvz" xml:id="A02262-060-b-0020" reg="boils">boyls</w> <w lemma="away" pos="av" xml:id="A02262-060-b-0030">away</w> <w lemma="with" pos="acp-p" xml:id="A02262-060-b-0040">with</w> <w lemma="heat" pos="n1" xml:id="A02262-060-b-0050">heat</w> <pc xml:id="A02262-060-b-0060">;</pc> </l> <l xml:id="A02262-e120690"> <w lemma="and" pos="cc" xml:id="A02262-060-b-0070">And</w> <w lemma="forth" pos="av" xml:id="A02262-060-b-0080">forth</w> <w lemma="superfluous" pos="j" xml:id="A02262-060-b-0090">superfluous</w> <w lemma="vapour" pos="n2" xml:id="A02262-060-b-0100">vapours</w> <w lemma="sweat" pos="vvi" xml:id="A02262-060-b-0110">sweat</w> <pc xml:id="A02262-060-b-0120" unit="sentence">.</pc> </l> </quote> <p xml:id="A02262-e120700"> <w lemma="but" pos="acp-cc" xml:id="A02262-060-b-0130">But</w> <w lemma="physical" pos="av_j" xml:id="A02262-060-b-0140">Physically</w> <pc xml:id="A02262-060-b-0150">,</pc> <w lemma="Hydra" pos="n1-nn" xml:id="A02262-060-b-0160" rendition="#hi">Hydra</w> <w lemma="signify" pos="vvz" xml:id="A02262-060-b-0170">signifies</w> <w lemma="water" pos="n1" xml:id="A02262-060-b-0180">water</w> <pc xml:id="A02262-060-b-0190">,</pc> <w lemma="and" pos="cc" xml:id="A02262-060-b-0200">and</w> <w lemma="Hercules" pos="n1-nn" xml:id="A02262-060-b-0210" rendition="#hi">Hercules</w> <w lemma="accord" pos="vvg" xml:id="A02262-060-b-0220">according</w> <w lemma="to" pos="acp-p" xml:id="A02262-060-b-0230">to</w> <w lemma="Macrobius" pos="n1-nn" xml:id="A02262-060-b-0240" rendition="#hi">Macrobius</w> <pc xml:id="A02262-060-b-0250" rendition="#hi">,</pc> <w lemma="present" pos="vvz" xml:id="A02262-060-b-0260">presenteth</w> <w lemma="the" pos="d" xml:id="A02262-060-b-0270">the</w> <w lemma="sun" pos="n1" xml:id="A02262-060-b-0280" reg="Sun">Sunne</w> <pc xml:id="A02262-060-b-0290">,</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-060-b-0300">whose</w> <w lemma="extraordinary" pos="j" xml:id="A02262-060-b-0310">extraordinary</w> <w lemma="fervour" pos="n1" xml:id="A02262-060-b-0320">fervour</w> <w lemma="dry" pos="vvn" xml:id="A02262-060-b-0330">dried</w> <w lemma="up" pos="acp-av" xml:id="A02262-060-b-0340">up</w> <w lemma="those" pos="d" xml:id="A02262-060-b-0350">those</w> <w lemma="noisome" pos="j" xml:id="A02262-060-b-0360" reg="noisome">noysome</w> <w lemma="and" pos="cc" xml:id="A02262-060-b-0370">and</w> <w lemma="infectious" pos="j" xml:id="A02262-060-b-0380">infectious</w> <w lemma="vapour" pos="n2" xml:id="A02262-060-b-0390">vapours</w> <pc xml:id="A02262-060-b-0400">.</pc> </p> <p xml:id="A02262-e120710"> <w lemma="Vers." pos="n-ab" xml:id="A02262-060-b-0410">Vers.</w> <pc xml:id="A02262-060-b-0420" unit="sentence"/> <w lemma="404." pos="crd" xml:id="A02262-060-b-0430">404.</w> <pc xml:id="A02262-060-b-0440" unit="sentence"/> <w lemma="Lyaeus" pos="n1-nn" xml:id="A02262-060-b-0450">Lyaeus</w> <w lemma="give" pos="vvd" xml:id="A02262-060-b-0460">gave</w> <w lemma="to" pos="acp-p" xml:id="A02262-060-b-0470">to</w> <w lemma="man" pos="n1" xml:id="A02262-060-b-0480">man</w> <w lemma="less" pos="av-c_d" xml:id="A02262-060-b-0490" reg="less">lesse</w> <w lemma="precious" pos="j" xml:id="A02262-060-b-0500">precious</w> <w lemma="wine" pos="n1" xml:id="A02262-060-b-0510">wine</w> <pc xml:id="A02262-060-b-0520">]</pc> <w lemma="Lyaeus" pos="n1-nn" xml:id="A02262-060-b-0530" rendition="#hi">Lyaeus</w> <w lemma="be" pos="vvz" xml:id="A02262-060-b-0540">is</w> <w lemma="a" pos="d" xml:id="A02262-060-b-0550">a</w> <w lemma="name" pos="n1" xml:id="A02262-060-b-0560">name</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-b-0570">of</w> <w lemma="Bacchus" pos="n1-nn" xml:id="A02262-060-b-0580" rendition="#hi">Bacchus</w> <pc xml:id="A02262-060-b-0590" rendition="#hi">,</pc> <w lemma="because" pos="acp-cs" xml:id="A02262-060-b-0600">because</w> <w lemma="wine" pos="n1" xml:id="A02262-060-b-0610">wine</w> <w lemma="refresh" pos="vvz" xml:id="A02262-060-b-0620">refresheth</w> <w lemma="the" pos="d" xml:id="A02262-060-b-0630">the</w> <w lemma="heart" pos="n1" xml:id="A02262-060-b-0640">Heart</w> <pc xml:id="A02262-060-b-0650">,</pc> <w lemma="and" pos="cc" xml:id="A02262-060-b-0660">and</w> <w lemma="free" pos="vvz" xml:id="A02262-060-b-0670">freeth</w> <w lemma="it" pos="pn" xml:id="A02262-060-b-0680">it</w> <w lemma="from" pos="acp-p" xml:id="A02262-060-b-0690">from</w> <w lemma="sorrow" pos="n1" xml:id="A02262-060-b-0700">sorrow</w> <pc xml:id="A02262-060-b-0710" unit="sentence">.</pc> <w lemma="Noah" pos="n1-nn" xml:id="A02262-060-b-0720" rendition="#hi">Noah</w> <w lemma="be" pos="vvd" xml:id="A02262-060-b-0730">was</w> <w lemma="he" pos="pns" xml:id="A02262-060-b-0740">he</w> <w lemma="who" pos="crq-r" xml:id="A02262-060-b-0750">who</w> <w lemma="immediate" pos="av_j" xml:id="A02262-060-b-0760">immediately</w> <w lemma="after" pos="acp-p" xml:id="A02262-060-b-0770">after</w> <w lemma="the" pos="d" xml:id="A02262-060-b-0780">the</w> <w lemma="flood" pos="n1" xml:id="A02262-060-b-0790" reg="Flood">Floud</w> <w lemma="first" pos="ord" xml:id="A02262-060-b-0800">first</w> <w lemma="plant" pos="vvd" xml:id="A02262-060-b-0810">planted</w> <w lemma="a" pos="d" xml:id="A02262-060-b-0820">a</w> <w lemma="vineyard" pos="n1" xml:id="A02262-060-b-0830">Vineyard</w> <w lemma="and" pos="cc" xml:id="A02262-060-b-0840">and</w> <w lemma="show" pos="vvd" xml:id="A02262-060-b-0850" reg="showed">shewed</w> <w lemma="the" pos="d" xml:id="A02262-060-b-0860">the</w> <w lemma="use" pos="n1" xml:id="A02262-060-b-0870">use</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-b-0880">of</w> <w lemma="wine" pos="n1" xml:id="A02262-060-b-0890">wine</w> <w lemma="unto" pos="acp-p" xml:id="A02262-060-b-0900">unto</w> <w lemma="man" pos="n1" xml:id="A02262-060-b-0910">man</w> <pc xml:id="A02262-060-b-0920">:</pc> <w lemma="wherefore" pos="crq-cs" xml:id="A02262-060-b-0930">wherefore</w> <w lemma="some" pos="d" xml:id="A02262-060-b-0940">some</w> <w lemma="write" pos="vvb" xml:id="A02262-060-b-0950">write</w> <w lemma="that" pos="cs" xml:id="A02262-060-b-0960">that</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-b-0970">of</w> <w lemma="Noachus" pos="n1-nn" xml:id="A02262-060-b-0980" rendition="#hi">Noachus</w> <w lemma="he" pos="pns" xml:id="A02262-060-b-0990">he</w> <w lemma="be" pos="vvd" xml:id="A02262-060-b-1000">was</w> <w lemma="call" pos="vvn" xml:id="A02262-060-b-1010">called</w> <w lemma="boachus" pos="n1-nn" xml:id="A02262-060-b-1020" rendition="#hi">Boachus</w> <pc xml:id="A02262-060-b-1030" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-060-b-1040">and</w> <w lemma="after" pos="acp-p" xml:id="A02262-060-b-1050">after</w> <w lemma="Bacchus" pos="n1-nn" xml:id="A02262-060-b-1060" rendition="#hi">Bacchus</w> <w lemma="by" pos="acp-p" xml:id="A02262-060-b-1070">by</w> <w lemma="the" pos="d" xml:id="A02262-060-b-1080">the</w> <w lemma="ethnic" pos="n2_j" xml:id="A02262-060-b-1090" reg="Ethnics">Ethnicks</w> <pc xml:id="A02262-060-b-1100">,</pc> <w lemma="either" pos="av_d" xml:id="A02262-060-b-1110">either</w> <w lemma="by" pos="acp-p" xml:id="A02262-060-b-1120">by</w> <w lemma="contraction" pos="n1" xml:id="A02262-060-b-1130">contraction</w> <pc xml:id="A02262-060-b-1140">,</pc> <w lemma="or" pos="cc" xml:id="A02262-060-b-1150">or</w> <w lemma="through" pos="acp-p" xml:id="A02262-060-b-1160">through</w> <w lemma="ignorance" pos="n1" xml:id="A02262-060-b-1170">ignorance</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-b-1180">of</w> <w lemma="the" pos="d" xml:id="A02262-060-b-1190">the</w> <w lemma="etymology" pos="n1" xml:id="A02262-060-b-1200" reg="etymology">etymologie</w> <pc xml:id="A02262-060-b-1210" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="A02262-060-b-1220">This</w> <w lemma="comparison" pos="n1" xml:id="A02262-060-b-1230">comparison</w> <w lemma="have" pos="vvz" xml:id="A02262-060-b-1240">hath</w> <w lemma="relation" pos="n1" xml:id="A02262-060-b-1250">relation</w> <w lemma="to" pos="acp-p" xml:id="A02262-060-b-1260">to</w> <w lemma="Christ" pos="n1g-nn" xml:id="A02262-060-b-1270" rendition="#hi">Christ's</w> <w lemma="conversion" pos="n1" xml:id="A02262-060-b-1280">conversion</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-b-1290">of</w> <w lemma="water" pos="n1" xml:id="A02262-060-b-1300">water</w> <w lemma="into" pos="acp-p" xml:id="A02262-060-b-1310">into</w> <w lemma="such" pos="d" xml:id="A02262-060-b-1320">such</w> <w lemma="excellent" pos="j" xml:id="A02262-060-b-1330">excellent</w> <w lemma="wine" pos="n1" xml:id="A02262-060-b-1340">wine</w> <w lemma="at" pos="acp-p" xml:id="A02262-060-b-1350">at</w> <w lemma="Cana" pos="n1-nn" xml:id="A02262-060-b-1360" rendition="#hi">Cana</w> <w lemma="in" pos="acp-p" xml:id="A02262-060-b-1370">in</w> <w lemma="Galilee" pos="n1-nn" xml:id="A02262-060-b-1380" rendition="#hi">Galilee</w> <pc xml:id="A02262-060-b-1390" rendition="#hi">.</pc> </p> <p xml:id="A02262-e120720"> <w lemma="Vers." pos="n-ab" xml:id="A02262-060-b-1400">Vers.</w> <pc xml:id="A02262-060-b-1410" unit="sentence"/> <w lemma="405." pos="crd" xml:id="A02262-060-b-1420">405.</w> <pc xml:id="A02262-060-b-1430" unit="sentence"/> <w lemma="not" pos="xx" xml:id="A02262-060-b-1440">Not</w> <w lemma="Hercules" pos="n1-nn" xml:id="A02262-060-b-1450">Hercules</w> <w lemma="so" pos="av" xml:id="A02262-060-b-1460">so</w> <w lemma="many" pos="d" xml:id="A02262-060-b-1470">many</w> <w lemma="monster" pos="n2" xml:id="A02262-060-b-1480">Monsters</w> <w lemma="slay" pos="vvd" xml:id="A02262-060-b-1490">slew</w> <pc xml:id="A02262-060-b-1500">]</pc> <w lemma="Hercules" pos="n1g-nn" xml:id="A02262-060-b-1510" reg="Hercules'">Hercules</w> <pc xml:id="A02262-060-b-1520">,</pc> <w lemma="say" pos="vvz" xml:id="A02262-060-b-1530" rendition="#hi">saith</w> <w lemma="Seneca" pos="n1-nn" xml:id="A02262-060-b-1540">Seneca</w> <pc xml:id="A02262-060-b-1550">,</pc> <w lemma="travel" pos="vvn" xml:id="A02262-060-b-1560" rendition="#hi">travelled</w> <w lemma="over" pos="acp-p" xml:id="A02262-060-b-1570" rendition="#hi">over</w> <w lemma="the" pos="d" xml:id="A02262-060-b-1580" rendition="#hi">the</w> <w lemma="world" pos="n1" xml:id="A02262-060-b-1590" rendition="#hi">world</w> <pc xml:id="A02262-060-b-1600" rendition="#hi">,</pc> <w lemma="not" pos="xx" xml:id="A02262-060-b-1610" rendition="#hi">not</w> <w lemma="to" pos="acp-cs" xml:id="A02262-060-b-1620" rendition="#hi">to</w> <w lemma="oppress" pos="vvi" xml:id="A02262-060-b-1630" rendition="#hi" reg="oppress">oppresse</w> <w lemma="it" pos="pn" xml:id="A02262-060-b-1640" rendition="#hi">it</w> <pc xml:id="A02262-060-b-1650" rendition="#hi">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-060-b-1660" rendition="#hi">but</w> <w lemma="to" pos="acp-cs" xml:id="A02262-060-b-1670" rendition="#hi">to</w> <w lemma="free" pos="vvi" xml:id="A02262-060-b-1680" rendition="#hi">free</w> <w lemma="it" pos="pn" xml:id="A02262-060-b-1690" rendition="#hi">it</w> <w lemma="from" pos="acp-p" xml:id="A02262-060-b-1700" rendition="#hi">from</w> <w lemma="oppressor" pos="n2" xml:id="A02262-060-b-1710" rendition="#hi" reg="Oppressors">Oppressours</w> <pc xml:id="A02262-060-b-1720" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-060-b-1730" rendition="#hi">and</w> <w lemma="by" pos="acp-p" xml:id="A02262-060-b-1740" rendition="#hi">by</w> <w lemma="kill" pos="vvg" xml:id="A02262-060-b-1750" rendition="#hi">killing</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-b-1760" rendition="#hi">of</w> <w lemma="tyrant" pos="n2" xml:id="A02262-060-b-1770" rendition="#hi">Tyrants</w> <w lemma="and" pos="cc" xml:id="A02262-060-b-1780" rendition="#hi">and</w> <w lemma="monster" pos="n2" xml:id="A02262-060-b-1790" rendition="#hi">Monsters</w> <w lemma="to" pos="acp-cs" xml:id="A02262-060-b-1800" rendition="#hi">to</w> <w lemma="preserve" pos="vvi" xml:id="A02262-060-b-1810" rendition="#hi">preserve</w> <w lemma="it" pos="pn" xml:id="A02262-060-b-1820" rendition="#hi">it</w> <w lemma="in" pos="acp-p" xml:id="A02262-060-b-1830" rendition="#hi">in</w> <w lemma="tranquillity" pos="n1" xml:id="A02262-060-b-1840" rendition="#hi" reg="tranquillity">tranquillitie</w> <pc xml:id="A02262-060-b-1850" unit="sentence" rendition="#hi">.</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-060-b-1860">But</w> <w lemma="how" pos="crq-cs" xml:id="A02262-060-b-1870">how</w> <w lemma="much" pos="av_d" xml:id="A02262-060-b-1880">much</w> <w lemma="more" pos="av-c_d" xml:id="A02262-060-b-1890">more</w> <w lemma="glorious" pos="j" xml:id="A02262-060-b-1900">glorious</w> <w lemma="be" pos="vvd" xml:id="A02262-060-b-1910">were</w> <w lemma="the" pos="d" xml:id="A02262-060-b-1920">the</w> <w lemma="victory" pos="n2" xml:id="A02262-060-b-1930">victories</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-b-1940">of</w> <w lemma="Christ" pos="n1-nn" xml:id="A02262-060-b-1950" rendition="#hi">Christ</w> <pc xml:id="A02262-060-b-1960" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-060-b-1970">who</w> <w lemma="by" pos="acp-p" xml:id="A02262-060-b-1980">by</w> <w lemma="suffer" pos="vvg" xml:id="A02262-060-b-1990">suffering</w> <w lemma="for" pos="acp-p" xml:id="A02262-060-b-2000">for</w> <w lemma="sin" pos="n1" xml:id="A02262-060-b-2010" reg="Sin">Sinne</w> <pc xml:id="A02262-060-b-2020">,</pc> <w lemma="subdue" pos="vvd" xml:id="A02262-060-b-2030">subdued</w> <w lemma="it" pos="pn" xml:id="A02262-060-b-2040">it</w> <pc xml:id="A02262-060-b-2050">;</pc> <w lemma="lead" pos="vvn" xml:id="A02262-060-b-2060">led</w> <w lemma="captivity" pos="n1" xml:id="A02262-060-b-2070">Captivity</w> <w lemma="captive" pos="j" xml:id="A02262-060-b-2080">captive</w> <pc xml:id="A02262-060-b-2090">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-060-b-2100">was</w> <w lemma="the" pos="d" xml:id="A02262-060-b-2110">the</w> <w lemma="death" pos="n1" xml:id="A02262-060-b-2120">death</w> <w lemma="of" pos="acp-p" xml:id="A02262-060-b-2130">of</w> <pb facs="61" n="114" xml:id="A02262-061-a"/> <w lemma="death" pos="n1" xml:id="A02262-061-a-0010">Death</w> <pc xml:id="A02262-061-a-0020">;</pc> <w lemma="triumph" pos="vvg" xml:id="A02262-061-a-0030">triumphing</w> <w lemma="over" pos="acp-p" xml:id="A02262-061-a-0040">over</w> <w lemma="hell" pos="n1" xml:id="A02262-061-a-0050">Hell</w> <pc xml:id="A02262-061-a-0060">,</pc> <w lemma="and" pos="cc" xml:id="A02262-061-a-0070">and</w> <w lemma="those" pos="d" xml:id="A02262-061-a-0080">those</w> <w lemma="spirit" pos="n2" xml:id="A02262-061-a-0090">Spirits</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-0100">of</w> <w lemma="darkness" pos="n1" xml:id="A02262-061-a-0110" reg="Darkness">Darknesse</w> <pc xml:id="A02262-061-a-0120">.</pc> </p> <p xml:id="A02262-e120730"> <w lemma="Vers." pos="n-ab" xml:id="A02262-061-a-0130">Vers.</w> <pc xml:id="A02262-061-a-0140" unit="sentence"/> <w lemma="406." pos="crd" xml:id="A02262-061-a-0150">406.</w> <pc xml:id="A02262-061-a-0160" unit="sentence"/> <w lemma="unshorn" pos="j" xml:id="A02262-061-a-0170" reg="Unshorn">Vnshorn</w> <w lemma="Apollo" pos="n1-nn" xml:id="A02262-061-a-0180">Apollo</w> <w lemma="desk" pos="n1" xml:id="A02262-061-a-0190" reg="desk">desse</w> <w lemma="in" pos="acp-p" xml:id="A02262-061-a-0200">in</w> <w lemma="physic" pos="n1" xml:id="A02262-061-a-0210" reg="Physic">Physick</w> <w lemma="know" pos="vvd" xml:id="A02262-061-a-0220">knew</w> <pc xml:id="A02262-061-a-0230">]</pc> <w lemma="Apollo" pos="n1-nn" xml:id="A02262-061-a-0240" rendition="#hi">Apollo</w> <pc xml:id="A02262-061-a-0250" rendition="#hi">;</pc> <w lemma="to" pos="acp-p" xml:id="A02262-061-a-0260">to</w> <w lemma="who" pos="crq-ro" xml:id="A02262-061-a-0270">whom</w> <w lemma="they" pos="pns" xml:id="A02262-061-a-0280">they</w> <w lemma="attribute" pos="vvb" xml:id="A02262-061-a-0290">attribute</w> <w lemma="long" pos="av_j" xml:id="A02262-061-a-0300">long</w> <w lemma="yellow" pos="j" xml:id="A02262-061-a-0310">yellow</w> <w lemma="hair" pos="n1" xml:id="A02262-061-a-0320" reg="hair">haire</w> <pc xml:id="A02262-061-a-0330">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-061-a-0340">in</w> <w lemma="regard" pos="n1" xml:id="A02262-061-a-0350">regard</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-0360">of</w> <w lemma="his" pos="po" xml:id="A02262-061-a-0370">his</w> <w lemma="beautiful" pos="j" xml:id="A02262-061-a-0380" reg="beautiful">beautifull</w> <w lemma="beam" pos="n2" xml:id="A02262-061-a-0390">Beams</w> <pc xml:id="A02262-061-a-0400">,</pc> <w lemma="be" pos="vvz" xml:id="A02262-061-a-0410">is</w> <w lemma="say" pos="vvn" xml:id="A02262-061-a-0420">said</w> <w lemma="to" pos="acp-cs" xml:id="A02262-061-a-0430">to</w> <w lemma="have" pos="vvi" xml:id="A02262-061-a-0440">have</w> <w lemma="invent" pos="vvn" xml:id="A02262-061-a-0450">invented</w> <w lemma="the" pos="d" xml:id="A02262-061-a-0460">the</w> <w lemma="art" pos="n1" xml:id="A02262-061-a-0470">Art</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-0480">of</w> <w lemma="Physick" pos="n1" xml:id="A02262-061-a-0490">Physick</w> <pc join="right" xml:id="A02262-061-a-0500">(</pc> <w lemma="his" pos="po" xml:id="A02262-061-a-0510">his</w> <w lemma="name" pos="n1" xml:id="A02262-061-a-0520">name</w> <w lemma="import" pos="vvg" xml:id="A02262-061-a-0530">importing</w> <w lemma="a" pos="d" xml:id="A02262-061-a-0540">a</w> <w lemma="preservation" pos="n1" xml:id="A02262-061-a-0550">preservation</w> <w lemma="from" pos="acp-p" xml:id="A02262-061-a-0560">from</w> <w lemma="evil" pos="j" xml:id="A02262-061-a-0570">evil</w> <pc xml:id="A02262-061-a-0580">)</pc> <w lemma="because" pos="acp-cs" xml:id="A02262-061-a-0590">because</w> <w lemma="the" pos="d" xml:id="A02262-061-a-0600">the</w> <w lemma="sun" pos="n1" xml:id="A02262-061-a-0610" reg="Sun">Sunne</w> <w lemma="be" pos="vvz" xml:id="A02262-061-a-0620">is</w> <w lemma="so" pos="av" xml:id="A02262-061-a-0630">so</w> <w lemma="powerful" pos="j" xml:id="A02262-061-a-0640" reg="powerful">powerfull</w> <w lemma="in" pos="acp-p" xml:id="A02262-061-a-0650">in</w> <w lemma="produce" pos="vvg" xml:id="A02262-061-a-0660">producing</w> <w lemma="physical" pos="j" xml:id="A02262-061-a-0670" reg="physical">physicall</w> <w lemma="simple" pos="n2" xml:id="A02262-061-a-0680">Simples</w> <pc xml:id="A02262-061-a-0690">,</pc> <w lemma="and" pos="cc" xml:id="A02262-061-a-0700">and</w> <w lemma="so" pos="av" xml:id="A02262-061-a-0710">so</w> <w lemma="salubrious" pos="j" xml:id="A02262-061-a-0720">salubrious</w> <w lemma="to" pos="acp-p" xml:id="A02262-061-a-0730">to</w> <w lemma="our" pos="po" xml:id="A02262-061-a-0740">our</w> <w lemma="body" pos="n2" xml:id="A02262-061-a-0750">bodies</w> <pc xml:id="A02262-061-a-0760">:</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-061-a-0770">when</w> <w lemma="Christ" pos="n1-nn" xml:id="A02262-061-a-0780" rendition="#hi">Christ</w> <w lemma="by" pos="acp-p" xml:id="A02262-061-a-0790">by</w> <w lemma="his" pos="po" xml:id="A02262-061-a-0800">his</w> <w lemma="own" pos="d" xml:id="A02262-061-a-0810">own</w> <w lemma="virtue" pos="n1" xml:id="A02262-061-a-0820" reg="Virtue">Vertue</w> <w lemma="cure" pos="vvn" xml:id="A02262-061-a-0830">cured</w> <w lemma="all" pos="d" xml:id="A02262-061-a-0840">all</w> <w lemma="disease" pos="n2" xml:id="A02262-061-a-0850">diseases</w> <pc xml:id="A02262-061-a-0860">;</pc> <w lemma="give" pos="vvd" xml:id="A02262-061-a-0870">gave</w> <w lemma="sight" pos="n1" xml:id="A02262-061-a-0880">sight</w> <w lemma="to" pos="acp-p" xml:id="A02262-061-a-0890">to</w> <w lemma="the" pos="d" xml:id="A02262-061-a-0900">the</w> <w lemma="blind" pos="j" xml:id="A02262-061-a-0910" reg="blind">blinde</w> <w lemma="by" pos="acp-p" xml:id="A02262-061-a-0920">by</w> <w lemma="birth" pos="n1" xml:id="A02262-061-a-0930">birth</w> <pc xml:id="A02262-061-a-0940">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-061-a-0950">which</w> <w lemma="surpass" pos="vvz" xml:id="A02262-061-a-0960">surpasseth</w> <w lemma="the" pos="d" xml:id="A02262-061-a-0970">the</w> <w lemma="power" pos="n1" xml:id="A02262-061-a-0980">power</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-0990">of</w> <w lemma="art" pos="n1" xml:id="A02262-061-a-1000">art</w> <pc xml:id="A02262-061-a-1010">;</pc> <w lemma="throw" pos="vvd" xml:id="A02262-061-a-1020">threw</w> <w lemma="out" pos="av" xml:id="A02262-061-a-1030">out</w> <w lemma="wicked" pos="j" xml:id="A02262-061-a-1040">wicked</w> <w lemma="spirit" pos="n2" xml:id="A02262-061-a-1050">Spirits</w> <w lemma="from" pos="acp-p" xml:id="A02262-061-a-1060">from</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1070">the</w> <w lemma="torture" pos="j_vn" xml:id="A02262-061-a-1080">tortured</w> <w lemma="body" pos="n2" xml:id="A02262-061-a-1090">bodies</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-1100">of</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1110">the</w> <w lemma="possess" pos="j_vn" xml:id="A02262-061-a-1120">possessed</w> <pc xml:id="A02262-061-a-1130">;</pc> <w lemma="and" pos="cc" xml:id="A02262-061-a-1140">and</w> <w lemma="call" pos="vvn" xml:id="A02262-061-a-1150">called</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1160">the</w> <w lemma="dead" pos="j" xml:id="A02262-061-a-1170">Dead</w> <w lemma="from" pos="acp-p" xml:id="A02262-061-a-1180">from</w> <w lemma="their" pos="po" xml:id="A02262-061-a-1190">their</w> <w lemma="bed" pos="n2" xml:id="A02262-061-a-1200">beds</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-1210">of</w> <w lemma="death" pos="n1" xml:id="A02262-061-a-1220">death</w> <w lemma="to" pos="acp-cs" xml:id="A02262-061-a-1230">to</w> <w lemma="converse" pos="vvi" xml:id="A02262-061-a-1240">converse</w> <w lemma="again" pos="av" xml:id="A02262-061-a-1250">again</w> <w lemma="with" pos="acp-p" xml:id="A02262-061-a-1260">with</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1270">the</w> <w lemma="live" pos="n1_vg" xml:id="A02262-061-a-1280">Living</w> <pc xml:id="A02262-061-a-1290" unit="sentence">.</pc> </p> <p xml:id="A02262-e120740"> <w lemma="verse" pos="n1" xml:id="A02262-061-a-1300">Verse</w> <w lemma="419." pos="crd" xml:id="A02262-061-a-1310">419.</w> <pc xml:id="A02262-061-a-1320" unit="sentence"/> <w lemma="with" pos="acp-p" xml:id="A02262-061-a-1330">With</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1340">the</w> <w lemma="religion" pos="n1" xml:id="A02262-061-a-1350">Religion</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-1360">of</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1370">the</w> <w lemma="Samean" pos="j-nn" xml:id="A02262-061-a-1380">Samean</w> <pc xml:id="A02262-061-a-1390">]</pc> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-1400">Of</w> <w lemma="Pythagoras" pos="n1-nn" xml:id="A02262-061-a-1410" rendition="#hi">Pythagoras</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-1420">of</w> <w lemma="Samos" pos="n1-nn" xml:id="A02262-061-a-1430" rendition="#hi">Samos</w> <pc xml:id="A02262-061-a-1440" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-061-a-1450">who</w> <w lemma="by" pos="acp-p" xml:id="A02262-061-a-1460">by</w> <w lemma="his" pos="po" xml:id="A02262-061-a-1470">his</w> <w lemma="doctrine" pos="n1" xml:id="A02262-061-a-1480">doctrine</w> <w lemma="and" pos="cc" xml:id="A02262-061-a-1490">and</w> <w lemma="example" pos="n1" xml:id="A02262-061-a-1500">example</w> <w lemma="withdraw" pos="vvd" xml:id="A02262-061-a-1510">withdrew</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1520">the</w> <w lemma="crotonian" pos="n2-nn_j" xml:id="A02262-061-a-1530" rendition="#hi">Crotonians</w> <w lemma="from" pos="acp-p" xml:id="A02262-061-a-1540">from</w> <w lemma="luxury" pos="n1" xml:id="A02262-061-a-1550">luxury</w> <w lemma="and" pos="cc" xml:id="A02262-061-a-1560">and</w> <w lemma="idleness" pos="n1" xml:id="A02262-061-a-1570" reg="idleness">idlenesse</w> <w lemma="to" pos="acp-p" xml:id="A02262-061-a-1580">to</w> <w lemma="temperance" pos="n1" xml:id="A02262-061-a-1590">temperance</w> <w lemma="and" pos="cc" xml:id="A02262-061-a-1600">and</w> <w lemma="industry" pos="n1" xml:id="A02262-061-a-1610">industry</w> <pc xml:id="A02262-061-a-1620">;</pc> <w lemma="calm" pos="vvg" xml:id="A02262-061-a-1630">calming</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1640">the</w> <w lemma="perturbation" pos="n2" xml:id="A02262-061-a-1650">perturbations</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-1660">of</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1670">the</w> <w lemma="mind" pos="n1" xml:id="A02262-061-a-1680" reg="Mind">Minde</w> <w lemma="with" pos="acp-p" xml:id="A02262-061-a-1690">with</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1700">the</w> <w lemma="music" pos="n1" xml:id="A02262-061-a-1710" reg="music">musick</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-1720">of</w> <w lemma="his" pos="po" xml:id="A02262-061-a-1730">his</w> <w lemma="harp" pos="n1" xml:id="A02262-061-a-1740">Harp</w> <pc xml:id="A02262-061-a-1750">:</pc> <w lemma="for" pos="acp-cs" xml:id="A02262-061-a-1760">for</w> <w lemma="he" pos="pns" xml:id="A02262-061-a-1770">he</w> <w lemma="hold" pos="vvd" xml:id="A02262-061-a-1780">held</w> <w lemma="that" pos="cs" xml:id="A02262-061-a-1790">that</w> <w lemma="virtue" pos="n1" xml:id="A02262-061-a-1800" reg="Virtue">Vertue</w> <pc xml:id="A02262-061-a-1810">,</pc> <w lemma="strength" pos="n1" xml:id="A02262-061-a-1820">Strength</w> <pc xml:id="A02262-061-a-1830">,</pc> <w lemma="all" pos="d" xml:id="A02262-061-a-1840">all</w> <w lemma="good" pos="j" xml:id="A02262-061-a-1850">Good</w> <pc xml:id="A02262-061-a-1860">,</pc> <w lemma="and" pos="cc" xml:id="A02262-061-a-1870">and</w> <w lemma="even" pos="av" xml:id="A02262-061-a-1880">even</w> <w lemma="God" pos="n1-nn" xml:id="A02262-061-a-1890">God</w> <w lemma="himself" pos="px" xml:id="A02262-061-a-1900">himself</w> <pc xml:id="A02262-061-a-1910">,</pc> <w lemma="consist" pos="vvn" xml:id="A02262-061-a-1920">consisted</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-1930">of</w> <w lemma="harmony" pos="n1" xml:id="A02262-061-a-1940">Harmony</w> <pc xml:id="A02262-061-a-1950">:</pc> <w lemma="that" pos="cs" xml:id="A02262-061-a-1960">That</w> <w lemma="God" pos="n1-nn" xml:id="A02262-061-a-1970">God</w> <w lemma="be" pos="vvd" xml:id="A02262-061-a-1980">was</w> <w lemma="the" pos="d" xml:id="A02262-061-a-1990">the</w> <w lemma="soul" pos="n1" xml:id="A02262-061-a-2000">Soul</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-2010">of</w> <w lemma="the" pos="d" xml:id="A02262-061-a-2020">the</w> <w lemma="world" pos="n1" xml:id="A02262-061-a-2030">World</w> <pc xml:id="A02262-061-a-2040">;</pc> <w lemma="from" pos="acp-p" xml:id="A02262-061-a-2050">from</w> <w lemma="whence" pos="crq-cs" xml:id="A02262-061-a-2060">whence</w> <w lemma="each" pos="d" xml:id="A02262-061-a-2070">each</w> <w lemma="creature" pos="n1" xml:id="A02262-061-a-2080">creature</w> <w lemma="receive" pos="vvd" xml:id="A02262-061-a-2090">received</w> <w lemma="his" pos="po" xml:id="A02262-061-a-2100">his</w> <w lemma="life" pos="n1" xml:id="A02262-061-a-2110">life</w> <pc xml:id="A02262-061-a-2120">;</pc> <w xml:id="A02262-061-a-2130" pos="cc" lemma="and" reg="and">&amp;</w> <w lemma="die" pos="vvg" xml:id="A02262-061-a-2140">dying</w> <pc xml:id="A02262-061-a-2150">,</pc> <w lemma="restore" pos="vvd" xml:id="A02262-061-a-2160">restored</w> <w lemma="it" pos="pn" xml:id="A02262-061-a-2170">it</w> <pc xml:id="A02262-061-a-2180" unit="sentence">.</pc> <w lemma="and" pos="cc" xml:id="A02262-061-a-2190">And</w> <w lemma="lest" pos="cs" xml:id="A02262-061-a-2200">lest</w> <w lemma="it" pos="pn" xml:id="A02262-061-a-2210">it</w> <w lemma="may" pos="vmd" xml:id="A02262-061-a-2220">might</w> <w lemma="be" pos="vvi" xml:id="A02262-061-a-2230">be</w> <w lemma="doubt" pos="vvn" xml:id="A02262-061-a-2240">doubted</w> <w lemma="that" pos="cs" xml:id="A02262-061-a-2250">that</w> <w lemma="the" pos="d" xml:id="A02262-061-a-2260">the</w> <w lemma="soul" pos="n2" xml:id="A02262-061-a-2270">Souls</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-2280">of</w> <w lemma="all" pos="d" xml:id="A02262-061-a-2290">all</w> <w lemma="have" pos="vvd" xml:id="A02262-061-a-2300">had</w> <w lemma="not" pos="xx" xml:id="A02262-061-a-2310">not</w> <w lemma="one" pos="pi" xml:id="A02262-061-a-2320">one</w> <w lemma="original" pos="j" xml:id="A02262-061-a-2330" reg="Original">Originall</w> <pc xml:id="A02262-061-a-2340">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-061-a-2350">in</w> <w lemma="regard" pos="n1" xml:id="A02262-061-a-2360">regard</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-a-2370">of</w> <w lemma="their" pos="po" xml:id="A02262-061-a-2380">their</w> <w lemma="different" pos="j" xml:id="A02262-061-a-2390">different</w> <w lemma="understanding" pos="n2" xml:id="A02262-061-a-2400">understandings</w> <pc xml:id="A02262-061-a-2410">,</pc> <w lemma="he" pos="pns" xml:id="A02262-061-a-2420">he</w> <w lemma="allege" pos="vvd" xml:id="A02262-061-a-2430" reg="alleged">alleadged</w> <w lemma="how" pos="crq-cs" xml:id="A02262-061-a-2440">how</w> <w lemma="that" pos="d" xml:id="A02262-061-a-2450">that</w> <w lemma="proceed" pos="vvd" xml:id="A02262-061-a-2460">proceeded</w> <w lemma="from" pos="acp-p" xml:id="A02262-061-a-2470">from</w> <w lemma="the" pos="d" xml:id="A02262-061-a-2480">the</w> <w lemma="natural" pos="j" xml:id="A02262-061-a-2490" reg="natural">naturall</w> <pb facs="61" n="115" xml:id="A02262-061-b"/> <w lemma="complexion" pos="n1" xml:id="A02262-061-b-0010">complexion</w> <w xml:id="A02262-061-b-0020" pos="cc" lemma="and" reg="and">&amp;</w> <w lemma="composition" pos="n1" xml:id="A02262-061-b-0030">composition</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-b-0040">of</w> <w lemma="the" pos="d" xml:id="A02262-061-b-0050">the</w> <w lemma="body" pos="n1" xml:id="A02262-061-b-0060">Body</w> <pc xml:id="A02262-061-b-0070">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-061-b-0080">as</w> <w lemma="more" pos="av-c_d" xml:id="A02262-061-b-0090">more</w> <w lemma="or" pos="cc" xml:id="A02262-061-b-0100">or</w> <w lemma="less" pos="av-c_d" xml:id="A02262-061-b-0110" reg="less">lesse</w> <w lemma="perfect" pos="j" xml:id="A02262-061-b-0120">perfect</w> <pc xml:id="A02262-061-b-0130">:</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-061-b-0140">whose</w> <w lemma="opinion" pos="n2" xml:id="A02262-061-b-0150">opinions</w> <w lemma="be" pos="vvb" xml:id="A02262-061-b-0160">are</w> <w lemma="thus" pos="av" xml:id="A02262-061-b-0170">thus</w> <w lemma="deliver" pos="vvn" xml:id="A02262-061-b-0180">delivered</w> <w lemma="by" pos="acp-p" xml:id="A02262-061-b-0190">by</w> <w lemma="Virgil" pos="n1-nn" xml:id="A02262-061-b-0200" rendition="#hi">Virgil</w> <pc xml:id="A02262-061-b-0210" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="A02262-e120750"> <l xml:id="A02262-e120760"> <w lemma="the" pos="d" xml:id="A02262-061-b-0220">The</w> <w lemma="arch" pos="j_vn" xml:id="A02262-061-b-0230">arched</w> <w lemma="heaven" pos="n2" xml:id="A02262-061-b-0240">Heavens</w> <pc xml:id="A02262-061-b-0250">,</pc> <w lemma="round" pos="j" xml:id="A02262-061-b-0260">round</w> <w lemma="earth" pos="n1" xml:id="A02262-061-b-0270">Earth</w> <pc xml:id="A02262-061-b-0280">,</pc> <w lemma="the" pos="d" xml:id="A02262-061-b-0290">the</w> <w lemma="liquid" pos="j" xml:id="A02262-061-b-0300">liquid</w> <w lemma="plain" pos="n1" xml:id="A02262-061-b-0310">Plain</w> <pc xml:id="A02262-061-b-0320">,</pc> </l> <l xml:id="A02262-e120770"> <w lemma="the" pos="d" xml:id="A02262-061-b-0330">The</w> <w lemma="moon" pos="n1g" xml:id="A02262-061-b-0340" reg="moon's">Moons</w> <w lemma="bright" pos="j" xml:id="A02262-061-b-0350">bright</w> <w lemma="orb" pos="n1" xml:id="A02262-061-b-0360">Orb</w> <pc xml:id="A02262-061-b-0370">,</pc> <w lemma="and" pos="cc" xml:id="A02262-061-b-0380">and</w> <w lemma="star" pos="n2" xml:id="A02262-061-b-0390" reg="Stars">Starres</w> <w lemma="titanian" pos="j-nn" xml:id="A02262-061-b-0400">Titanian</w> <pc xml:id="A02262-061-b-0410">,</pc> </l> <l xml:id="A02262-e120780"> <w lemma="a" pos="d" xml:id="A02262-061-b-0420">A</w> <w lemma="soul" pos="n1" xml:id="A02262-061-b-0430">Soul</w> <w lemma="within" pos="j" xml:id="A02262-061-b-0440" reg="within">with-in</w> <w lemma="sustain" pos="vvz" xml:id="A02262-061-b-0450" reg="sustains">sustaines</w> <pc xml:id="A02262-061-b-0460">;</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-061-b-0470">whose</w> <w lemma="virtue" pos="n2" xml:id="A02262-061-b-0480" reg="Virtues">Vertues</w> <w lemma="pass" pos="vvb" xml:id="A02262-061-b-0490" reg="pass">passe</w> </l> <l xml:id="A02262-e120790"> <w lemma="through" pos="acp-p" xml:id="A02262-061-b-0500">Through</w> <w lemma="every" pos="d" xml:id="A02262-061-b-0510">every</w> <w lemma="part" pos="n1" xml:id="A02262-061-b-0520">part</w> <pc xml:id="A02262-061-b-0530">,</pc> <w lemma="and" pos="cc" xml:id="A02262-061-b-0540">and</w> <w lemma="mix" pos="vvi" xml:id="A02262-061-b-0550">mix</w> <w lemma="that" pos="d" xml:id="A02262-061-b-0560">that</w> <w lemma="huge" pos="j" xml:id="A02262-061-b-0570">huge</w> <w lemma="mass" pos="n1" xml:id="A02262-061-b-0580" reg="Mass">Masse</w> <pc xml:id="A02262-061-b-0590" unit="sentence">.</pc> </l> <l xml:id="A02262-e120800"> <w lemma="hence" pos="av" xml:id="A02262-061-b-0600">Hence</w> <w lemma="man" pos="n2" xml:id="A02262-061-b-0610">men</w> <pc xml:id="A02262-061-b-0620">,</pc> <w lemma="hence" pos="av" xml:id="A02262-061-b-0630">hence</w> <w lemma="beast" pos="n2" xml:id="A02262-061-b-0640">beasts</w> <pc xml:id="A02262-061-b-0650">,</pc> <w lemma="whatever" pos="crq-r" xml:id="A02262-061-b-0660" reg="whatever">what ever</w> <w lemma="fly" pos="vvb" xml:id="A02262-061-b-0670">fly</w> <w lemma="with" pos="acp-p" xml:id="A02262-061-b-0680">with</w> <w lemma="wing" pos="n1" xml:id="A02262-061-b-0690">wing</w> <pc xml:id="A02262-061-b-0700">,</pc> </l> <l xml:id="A02262-e120810"> <w lemma="and" pos="cc" xml:id="A02262-061-b-0710">And</w> <w lemma="monster" pos="n2" xml:id="A02262-061-b-0720">Monsters</w> <w lemma="in" pos="acp-p" xml:id="A02262-061-b-0730">in</w> <w lemma="the" pos="d" xml:id="A02262-061-b-0740">the</w> <w lemma="marble" pos="n1" xml:id="A02262-061-b-0750">marble</w> <w lemma="ocean" pos="n1" xml:id="A02262-061-b-0760">Ocean</w> <w lemma="spring" pos="n1" xml:id="A02262-061-b-0770">spring</w> <pc xml:id="A02262-061-b-0780">:</pc> </l> <l xml:id="A02262-e120820"> <w lemma="of" pos="acp-p" xml:id="A02262-061-b-0790">Of</w> <w lemma="seed" pos="n1" xml:id="A02262-061-b-0800">Seed</w> <w lemma="divine" pos="j" xml:id="A02262-061-b-0810">divine</w> <pc xml:id="A02262-061-b-0820">,</pc> <w lemma="and" pos="cc" xml:id="A02262-061-b-0830">and</w> <w lemma="fiery" pos="j" xml:id="A02262-061-b-0840">fiery</w> <w lemma="vigour" pos="n1" xml:id="A02262-061-b-0850">Vigour</w> <pc xml:id="A02262-061-b-0860">,</pc> <w lemma="full" pos="j" xml:id="A02262-061-b-0870">full</w> <pc xml:id="A02262-061-b-0880">;</pc> </l> <l xml:id="A02262-e120830"> <w lemma="but" pos="acp-cc" xml:id="A02262-061-b-0890">But</w> <w lemma="what" pos="crq-q" xml:id="A02262-061-b-0900">what</w> <w lemma="gross" pos="j" xml:id="A02262-061-b-0910" reg="gross">grosse</w> <w lemma="flesh" pos="n1" xml:id="A02262-061-b-0920">flesh</w> <pc xml:id="A02262-061-b-0930">,</pc> <w lemma="and" pos="cc" xml:id="A02262-061-b-0940">and</w> <w lemma="die" pos="j_vg" xml:id="A02262-061-b-0950">dying</w> <w lemma="member" pos="n1" xml:id="A02262-061-b-0960">member</w> <w lemma="dull" pos="j" xml:id="A02262-061-b-0970">dull</w> <pc xml:id="A02262-061-b-0980" unit="sentence">.</pc> </l> <l xml:id="A02262-e120840"> <w lemma="Thence" pos="av" xml:id="A02262-061-b-0990">Thence</w> <w lemma="fear" pos="vvb" xml:id="A02262-061-b-1000">fear</w> <pc xml:id="A02262-061-b-1010">,</pc> <w lemma="desire" pos="vvb" xml:id="A02262-061-b-1020">desire</w> <pc xml:id="A02262-061-b-1030">,</pc> <w lemma="grief" pos="n1" xml:id="A02262-061-b-1040">grief</w> <pc xml:id="A02262-061-b-1050">,</pc> <w lemma="joy" pos="n1" xml:id="A02262-061-b-1060">joy</w> <pc xml:id="A02262-061-b-1070">;</pc> <w lemma="nor" pos="cc-x" xml:id="A02262-061-b-1080">nor</w> <w lemma="more" pos="av-c_d" xml:id="A02262-061-b-1090">more</w> <w lemma="regard" pos="vvi" xml:id="A02262-061-b-1100">regard</w> </l> <l xml:id="A02262-e120850"> <w lemma="their" pos="po" xml:id="A02262-061-b-1110">Their</w> <w lemma="heavenly" pos="j" xml:id="A02262-061-b-1120">heavenly</w> <w lemma="birth" pos="n1" xml:id="A02262-061-b-1130">Birth</w> <pc xml:id="A02262-061-b-1140">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-061-b-1150">in</w> <w lemma="those" pos="d" xml:id="A02262-061-b-1160">those</w> <w lemma="blind" pos="j" xml:id="A02262-061-b-1170" reg="blind">blinde</w> <w lemma="prison" pos="n2" xml:id="A02262-061-b-1180">Prisons</w> <w lemma="bar" pos="vvn" xml:id="A02262-061-b-1190" reg="barred">barr'd</w> <pc xml:id="A02262-061-b-1200" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e120860"> <w lemma="Aen." pos="n-ab" xml:id="A02262-061-b-1210">Aen.</w> <w lemma="l." pos="n-ab" xml:id="A02262-061-b-1220">l.</w> <w lemma="6." pos="crd" xml:id="A02262-061-b-1230">6.</w> <pc xml:id="A02262-061-b-1240" unit="sentence"/> </bibl> <p xml:id="A02262-e120870"> <w lemma="Moreover" pos="av" xml:id="A02262-061-b-1250">Moreover</w> <pc xml:id="A02262-061-b-1260">,</pc> <w lemma="he" pos="pns" xml:id="A02262-061-b-1270">he</w> <w lemma="hold" pos="vvd" xml:id="A02262-061-b-1280">held</w> <w lemma="that" pos="cs" xml:id="A02262-061-b-1290">that</w> <w lemma="this" pos="d" xml:id="A02262-061-b-1300">this</w> <w lemma="visible" pos="j" xml:id="A02262-061-b-1310">visible</w> <w lemma="soul" pos="n1" xml:id="A02262-061-b-1320">Soul</w> <w lemma="or" pos="cc" xml:id="A02262-061-b-1330">or</w> <w lemma="godhead" pos="n1" xml:id="A02262-061-b-1340">Godhead</w> <pc xml:id="A02262-061-b-1350">,</pc> <w lemma="diffuse" pos="vvn" xml:id="A02262-061-b-1360">diffused</w> <w lemma="throughout" pos="acp-p" xml:id="A02262-061-b-1370">throughout</w> <w lemma="all" pos="d" xml:id="A02262-061-b-1380">all</w> <w lemma="the" pos="d" xml:id="A02262-061-b-1390">the</w> <w lemma="world" pos="n1" xml:id="A02262-061-b-1400">world</w> <pc xml:id="A02262-061-b-1410">,</pc> <w lemma="get" pos="vvd" xml:id="A02262-061-b-1420">got</w> <w lemma="itself" pos="px" xml:id="A02262-061-b-1430" reg="itself">it self</w> <w lemma="such" pos="d" xml:id="A02262-061-b-1440">such</w> <w lemma="diversity" pos="n1" xml:id="A02262-061-b-1450" reg="diversity">diversitie</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-b-1460">of</w> <w lemma="name" pos="n2" xml:id="A02262-061-b-1470">Names</w> <pc xml:id="A02262-061-b-1480">,</pc> <w lemma="by" pos="acp-p" xml:id="A02262-061-b-1490">by</w> <w lemma="the" pos="d" xml:id="A02262-061-b-1500">the</w> <w lemma="manifold" pos="j" xml:id="A02262-061-b-1510">manifold</w> <w lemma="operation" pos="n2" xml:id="A02262-061-b-1520">operations</w> <w lemma="which" pos="crq-r" xml:id="A02262-061-b-1530">which</w> <w lemma="it" pos="pn" xml:id="A02262-061-b-1540">it</w> <w lemma="effect" pos="vvd" xml:id="A02262-061-b-1550">effected</w> <w lemma="in" pos="acp-p" xml:id="A02262-061-b-1560">in</w> <w lemma="every" pos="d" xml:id="A02262-061-b-1570">every</w> <w lemma="part" pos="n1" xml:id="A02262-061-b-1580">part</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-b-1590">of</w> <w lemma="the" pos="d" xml:id="A02262-061-b-1600">the</w> <w lemma="visible" pos="j" xml:id="A02262-061-b-1610">visible</w> <w lemma="universe" pos="n1" xml:id="A02262-061-b-1620" reg="Universe">Vniverse</w> <pc xml:id="A02262-061-b-1630">.</pc> </p> <p xml:id="A02262-e120880"> <w lemma="Vers." pos="n-ab" xml:id="A02262-061-b-1640">Vers.</w> <pc xml:id="A02262-061-b-1650" unit="sentence"/> <w lemma="420." pos="crd" xml:id="A02262-061-b-1660">420.</w> <pc xml:id="A02262-061-b-1670" unit="sentence"/> <w lemma="nor" pos="cc-x" xml:id="A02262-061-b-1680">Nor</w> <w lemma="thracian" pos="j-nn" xml:id="A02262-061-b-1690">Thracian</w> <w lemma="harp" pos="n1" xml:id="A02262-061-b-1700">Harp</w> <pc xml:id="A02262-061-b-1710">,</pc> <w lemma="wild" pos="j" xml:id="A02262-061-b-1720" reg="wild">wilde</w> <w lemma="beast" pos="n2" xml:id="A02262-061-b-1730">Beasts</w> <w lemma="instruct" pos="vvg" xml:id="A02262-061-b-1740">instructing</w> <pc xml:id="A02262-061-b-1750">,</pc> <w lemma="can" pos="vmb" xml:id="A02262-061-b-1760">can</w> <pc xml:id="A02262-061-b-1770">]</pc> <w lemma="Orpheus" pos="n1-nn" xml:id="A02262-061-b-1780" rendition="#hi">Orpheus</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-b-1790">of</w> <w lemma="Thrace" pos="n1-nn" xml:id="A02262-061-b-1800" rendition="#hi">Thrace</w> <pc xml:id="A02262-061-b-1810" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-061-b-1820">who</w> <w lemma="with" pos="acp-p" xml:id="A02262-061-b-1830">with</w> <w lemma="the" pos="d" xml:id="A02262-061-b-1840">the</w> <w lemma="music" pos="n1" xml:id="A02262-061-b-1850" reg="music">musick</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-b-1860">of</w> <w lemma="his" pos="po" xml:id="A02262-061-b-1870">his</w> <w lemma="harp" pos="n1" xml:id="A02262-061-b-1880">Harp</w> <w lemma="and" pos="cc" xml:id="A02262-061-b-1890">and</w> <w lemma="voice" pos="n1" xml:id="A02262-061-b-1900">voice</w> <w lemma="attract" pos="vvd" xml:id="A02262-061-b-1910">attracted</w> <w lemma="even" pos="av" xml:id="A02262-061-b-1920">even</w> <w lemma="beast" pos="n2" xml:id="A02262-061-b-1930">beasts</w> <w lemma="and" pos="cc" xml:id="A02262-061-b-1940">and</w> <w lemma="senseless" pos="j" xml:id="A02262-061-b-1950" reg="senseless">sencelesse</w> <w lemma="stone" pos="n2" xml:id="A02262-061-b-1960">stones</w> <w lemma="to" pos="acp-cs" xml:id="A02262-061-b-1970">to</w> <w lemma="hear" pos="vvi" xml:id="A02262-061-b-1980" reg="hear">heare</w> <w lemma="he" pos="pno" xml:id="A02262-061-b-1990">him</w> <pc xml:id="A02262-061-b-2000" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="A02262-061-b-2010">The</w> <w lemma="moral" pos="n1" xml:id="A02262-061-b-2020" reg="moral">morall</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-b-2030">of</w> <w lemma="which" pos="crq-r" xml:id="A02262-061-b-2040">which</w> <w lemma="fable" pos="n1" xml:id="A02262-061-b-2050">Fable</w> <w lemma="may" pos="vmb" xml:id="A02262-061-b-2060">may</w> <w lemma="parallel" pos="vvi" xml:id="A02262-061-b-2070" reg="parallel">parallell</w> <w lemma="with" pos="acp-p" xml:id="A02262-061-b-2080">with</w> <w lemma="that" pos="d" xml:id="A02262-061-b-2090">that</w> <w lemma="of" pos="acp-p" xml:id="A02262-061-b-2100">of</w> <w lemma="Amphion" pos="n1-nn" xml:id="A02262-061-b-2110" rendition="#hi">Amphion</w> <pc xml:id="A02262-061-b-2120" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="A02262-e120890"> <pb facs="62" n="116" xml:id="A02262-062-a"/> <l xml:id="A02262-e120900"> <w lemma="Orpheus" pos="n1-nn" xml:id="A02262-062-a-0010">Orpheus</w> <w lemma="the" pos="d" xml:id="A02262-062-a-0020">the</w> <w lemma="god" pos="n1g" xml:id="A02262-062-a-0030" reg="God's">Gods</w> <w lemma="interpreter" pos="n1" xml:id="A02262-062-a-0040">Interpreter</w> <pc xml:id="A02262-062-a-0050">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-062-a-0060">from</w> <w lemma="blood" pos="n1" xml:id="A02262-062-a-0070">blood</w> </l> <l xml:id="A02262-e120910"> <w lemma="rude" pos="j" xml:id="A02262-062-a-0080">Rude</w> <w lemma="man" pos="n2" xml:id="A02262-062-a-0090">men</w> <w lemma="at" pos="acp-p" xml:id="A02262-062-a-0100">at</w> <w lemma="first" pos="ord" xml:id="A02262-062-a-0110">first</w> <w lemma="deter" pos="vvn" xml:id="A02262-062-a-0120" reg="deterred">deterr'd</w> <pc xml:id="A02262-062-a-0130">,</pc> <w lemma="and" pos="cc" xml:id="A02262-062-a-0140">and</w> <w lemma="savage" pos="j" xml:id="A02262-062-a-0150">savage</w> <w lemma="food" pos="n1" xml:id="A02262-062-a-0160">food</w> <pc xml:id="A02262-062-a-0170">:</pc> </l> <l xml:id="A02262-e120920"> <w lemma="hence" pos="av" xml:id="A02262-062-a-0180">Hence</w> <w lemma="say" pos="vvd" xml:id="A02262-062-a-0190">said</w> <w lemma="to" pos="acp-cs" xml:id="A02262-062-a-0200">to</w> <w lemma="have" pos="vvi" xml:id="A02262-062-a-0210">have</w> <w lemma="tiger" pos="n2" xml:id="A02262-062-a-0220" reg="Tigers">Tygers</w> <w lemma="and" pos="cc" xml:id="A02262-062-a-0230">and</w> <w lemma="fell" pos="j" xml:id="A02262-062-a-0240">fell</w> <w lemma="lion" pos="n2" xml:id="A02262-062-a-0250">Lions</w> <w lemma="tame" pos="vvn" xml:id="A02262-062-a-0260" reg="tamed">tam'd</w> <pc xml:id="A02262-062-a-0270" unit="sentence">.</pc> </l> <l xml:id="A02262-e120930"> <w lemma="Amphion" pos="n1-nn" xml:id="A02262-062-a-0280">Amphion</w> <w lemma="so" pos="av" xml:id="A02262-062-a-0290">so</w> <pc xml:id="A02262-062-a-0300">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-062-a-0310">who</w> <w lemma="theban" pos="j-nn" xml:id="A02262-062-a-0320">Theban</w> <w lemma="bulwark" pos="n2" xml:id="A02262-062-a-0330">bulwarks</w> <w lemma="frame" pos="vvn" xml:id="A02262-062-a-0340" reg="framed">fram'd</w> <pc xml:id="A02262-062-a-0350">,</pc> </l> <l xml:id="A02262-e120940"> <w lemma="to" pos="acp-cs" xml:id="A02262-062-a-0360" type="contract1" reg="T'">T'</w> <w xml:id="A02262-062-a-0360c" type="contract2" lemma="have" pos="vvi" reg="have" join="left">have</w> <w lemma="lead" pos="vvn" xml:id="A02262-062-a-0370">led</w> <w lemma="the" pos="d" xml:id="A02262-062-a-0380">the</w> <w lemma="stone" pos="n2" xml:id="A02262-062-a-0390">stones</w> <w lemma="with" pos="acp-p" xml:id="A02262-062-a-0400">with</w> <w lemma="music" pos="n1" xml:id="A02262-062-a-0410" reg="music">musick</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-a-0420">of</w> <w lemma="his" pos="po" xml:id="A02262-062-a-0430">his</w> <w lemma="lute" pos="n1" xml:id="A02262-062-a-0440">lute</w> <pc xml:id="A02262-062-a-0450">,</pc> </l> <l xml:id="A02262-e120950"> <w lemma="and" pos="cc" xml:id="A02262-062-a-0460">And</w> <w lemma="mild" pos="j" xml:id="A02262-062-a-0470" reg="mild">milde</w> <w lemma="request" pos="n2" xml:id="A02262-062-a-0480">requests</w> <pc xml:id="A02262-062-a-0490" unit="sentence">.</pc> <w lemma="of" pos="acp-p" xml:id="A02262-062-a-0500">Of</w> <w lemma="old" pos="j" xml:id="A02262-062-a-0510">old</w> <w lemma="in" pos="acp-p" xml:id="A02262-062-a-0520">in</w> <w lemma="high" pos="j" xml:id="A02262-062-a-0530">high</w> <w lemma="repute" pos="n1" xml:id="A02262-062-a-0540">repute</w> <pc xml:id="A02262-062-a-0550">:</pc> </l> <l xml:id="A02262-e120960"> <w lemma="public" pos="j" xml:id="A02262-062-a-0560" reg="Public">Publick</w> <w lemma="from" pos="acp-p" xml:id="A02262-062-a-0570">from</w> <w lemma="private" pos="j" xml:id="A02262-062-a-0580">Private</w> <pc xml:id="A02262-062-a-0590">,</pc> <w lemma="sacred" pos="j" xml:id="A02262-062-a-0600">Sacred</w> <w lemma="from" pos="acp-p" xml:id="A02262-062-a-0610">from</w> <w lemma="profane" pos="j" xml:id="A02262-062-a-0620" reg="Profane">Prophane</w> <pc xml:id="A02262-062-a-0630">,</pc> </l> <l xml:id="A02262-e120970"> <w lemma="to" pos="acp-cs" xml:id="A02262-062-a-0640">To</w> <w lemma="separate" pos="vvi" xml:id="A02262-062-a-0650">separate</w> <pc xml:id="A02262-062-a-0660">;</pc> <w lemma="and" pos="cc" xml:id="A02262-062-a-0670">and</w> <w lemma="wander" pos="j_vg" xml:id="A02262-062-a-0680" reg="wand'ring">wandring</w> <w lemma="lust" pos="n1" xml:id="A02262-062-a-0690">Lust</w> <w lemma="restrain" pos="vvi" xml:id="A02262-062-a-0700">restrain</w> </l> <l xml:id="A02262-e120980"> <w lemma="with" pos="acp-p" xml:id="A02262-062-a-0710">With</w> <w lemma="matrimonial" pos="j" xml:id="A02262-062-a-0720" reg="matrimonial">matrimoniall</w> <w lemma="tie" pos="n2" xml:id="A02262-062-a-0730">ties</w> <pc xml:id="A02262-062-a-0740">;</pc> <w lemma="fair" pos="j" xml:id="A02262-062-a-0750" reg="fair">faire</w> <w lemma="city" pos="n2" xml:id="A02262-062-a-0760">Cities</w> <w lemma="raise" pos="vvi" xml:id="A02262-062-a-0770">raise</w> <pc xml:id="A02262-062-a-0780">,</pc> </l> <l xml:id="A02262-e120990"> <w lemma="law" pos="n2" xml:id="A02262-062-a-0790">Laws</w> <w lemma="stamp" pos="vvb" xml:id="A02262-062-a-0800">stamp</w> <w lemma="in" pos="acp-p" xml:id="A02262-062-a-0810">in</w> <w lemma="brass" pos="n1" xml:id="A02262-062-a-0820" reg="brass">brasse</w> <pc xml:id="A02262-062-a-0830" unit="sentence">.</pc> <w lemma="This" pos="d" xml:id="A02262-062-a-0840">This</w> <w lemma="give" pos="vvd" xml:id="A02262-062-a-0850">gave</w> <w lemma="the" pos="d" xml:id="A02262-062-a-0860">the</w> <w lemma="honour" pos="j_vn" xml:id="A02262-062-a-0870" reg="honoured">honour'd</w> <w lemma="bay" pos="n2" xml:id="A02262-062-a-0880" reg="bays">Bayes</w> </l> <l xml:id="A02262-e121000"> <w lemma="to" pos="acp-p" xml:id="A02262-062-a-0890">To</w> <w lemma="sacred" pos="j" xml:id="A02262-062-a-0900">sacred</w> <w lemma="poet" pos="n2" xml:id="A02262-062-a-0910">Poets</w> <pc xml:id="A02262-062-a-0920">,</pc> <w lemma="and" pos="cc" xml:id="A02262-062-a-0930">and</w> <w lemma="to" pos="acp-p" xml:id="A02262-062-a-0940">to</w> <w lemma="verse" pos="n1" xml:id="A02262-062-a-0950">verse</w> <w lemma="their" pos="po" xml:id="A02262-062-a-0960">their</w> <w lemma="praise" pos="n1" xml:id="A02262-062-a-0970">praise</w> <pc xml:id="A02262-062-a-0980" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e121010"> <w lemma="Horat." pos="n-ab" xml:id="A02262-062-a-0990">Horat.</w> <w lemma="de" pos="fw-fr" xml:id="A02262-062-a-1000">de</w> <w lemma="art." pos="n-ab" xml:id="A02262-062-a-1010">Art.</w> <w lemma="poet" pos="n1" xml:id="A02262-062-a-1020">Poet</w> <pc xml:id="A02262-062-a-1030" unit="sentence">.</pc> </bibl> <p xml:id="A02262-e121020"> <w lemma="it" pos="pn" xml:id="A02262-062-a-1040">It</w> <w lemma="be" pos="vvz" xml:id="A02262-062-a-1050">is</w> <w lemma="apparent" pos="j" xml:id="A02262-062-a-1060">apparent</w> <w lemma="by" pos="acp-p" xml:id="A02262-062-a-1070">by</w> <w lemma="his" pos="po" xml:id="A02262-062-a-1080">his</w> <w lemma="testament" pos="n1" xml:id="A02262-062-a-1090">Testament</w> <w lemma="to" pos="acp-p" xml:id="A02262-062-a-1100">to</w> <w lemma="his" pos="po" xml:id="A02262-062-a-1110">his</w> <w lemma="scholar" pos="n1" xml:id="A02262-062-a-1120">Scholar</w> <w lemma="Musaeus" pos="n1-nn" xml:id="A02262-062-a-1130" rendition="#hi">Musaeus</w> <pc join="right" xml:id="A02262-062-a-1140">(</pc> <w lemma="whereof" pos="crq-cs" xml:id="A02262-062-a-1150">whereof</w> <w lemma="certain" pos="j" xml:id="A02262-062-a-1160">certain</w> <w lemma="verse" pos="n2" xml:id="A02262-062-a-1170">verses</w> <w lemma="be" pos="vvb" xml:id="A02262-062-a-1180">are</w> <w lemma="recite" pos="vvn" xml:id="A02262-062-a-1190">recited</w> <w lemma="by" pos="acp-p" xml:id="A02262-062-a-1200">by</w> <w lemma="justin" pos="n1-nn" xml:id="A02262-062-a-1210" rendition="#hi" reg="justin">Iustin</w> <w lemma="martyr" pos="n1" xml:id="A02262-062-a-1220" rendition="#hi">Martyr</w> <pc xml:id="A02262-062-a-1230" rendition="#hi">)</pc> <w lemma="that" pos="cs" xml:id="A02262-062-a-1240">that</w> <w lemma="his" pos="po" xml:id="A02262-062-a-1250">his</w> <w lemma="opinion" pos="n1" xml:id="A02262-062-a-1260">opinion</w> <w lemma="in" pos="acp-p" xml:id="A02262-062-a-1270">in</w> <w lemma="divinity" pos="n1" xml:id="A02262-062-a-1280" reg="divinity">divinitie</w> <w lemma="be" pos="vvd" xml:id="A02262-062-a-1290">was</w> <w lemma="in" pos="acp-p" xml:id="A02262-062-a-1300">in</w> <w lemma="the" pos="d" xml:id="A02262-062-a-1310">the</w> <w lemma="main" pos="j" xml:id="A02262-062-a-1320">main</w> <w lemma="agreeable" pos="j" xml:id="A02262-062-a-1330">agreeable</w> <w lemma="with" pos="acp-p" xml:id="A02262-062-a-1340">with</w> <w lemma="the" pos="d" xml:id="A02262-062-a-1350">the</w> <w lemma="sacred" pos="j" xml:id="A02262-062-a-1360">sacred</w> <w lemma="scripture" pos="n2" xml:id="A02262-062-a-1370">Scriptures</w> <pc xml:id="A02262-062-a-1380">:</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-062-a-1390">As</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-a-1400">of</w> <w lemma="one" pos="crd" xml:id="A02262-062-a-1410">one</w> <w lemma="God" pos="n1-nn" xml:id="A02262-062-a-1420">God</w> <pc xml:id="A02262-062-a-1430">,</pc> <w lemma="the" pos="d" xml:id="A02262-062-a-1440">the</w> <w lemma="creator" pos="n1" xml:id="A02262-062-a-1450">Creator</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-a-1460">of</w> <w lemma="heaven" pos="n1" xml:id="A02262-062-a-1470">Heaven</w> <w lemma="and" pos="cc" xml:id="A02262-062-a-1480">and</w> <w lemma="earth" pos="n1" xml:id="A02262-062-a-1490">Earth</w> <pc xml:id="A02262-062-a-1500">,</pc> <w lemma="the" pos="d" xml:id="A02262-062-a-1510">the</w> <w lemma="author" pos="n1" xml:id="A02262-062-a-1520" reg="Author">Authour</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-a-1530">of</w> <w lemma="all" pos="d" xml:id="A02262-062-a-1540">all</w> <w lemma="good" pos="j" xml:id="A02262-062-a-1550">good</w> <pc xml:id="A02262-062-a-1560">,</pc> <w lemma="and" pos="cc" xml:id="A02262-062-a-1570">and</w> <w lemma="punisher" pos="n1" xml:id="A02262-062-a-1580">punisher</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-a-1590">of</w> <w lemma="all" pos="d" xml:id="A02262-062-a-1600">all</w> <w lemma="evil" pos="n1_j" xml:id="A02262-062-a-1610">evil</w> <pc xml:id="A02262-062-a-1620">;</pc> <w lemma="exhort" pos="vvg" xml:id="A02262-062-a-1630">exhorting</w> <w lemma="he" pos="pno" xml:id="A02262-062-a-1640">him</w> <w lemma="to" pos="acp-p" xml:id="A02262-062-a-1650">to</w> <w lemma="the" pos="d" xml:id="A02262-062-a-1660">the</w> <w lemma="hear" pos="n1_vg" xml:id="A02262-062-a-1670">hearing</w> <w lemma="and" pos="cc" xml:id="A02262-062-a-1680">and</w> <w lemma="understand" pos="vvg" xml:id="A02262-062-a-1690">understanding</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-a-1700">of</w> <w lemma="that" pos="d" xml:id="A02262-062-a-1710">that</w> <w lemma="knowledge" pos="n1" xml:id="A02262-062-a-1720">knowledge</w> <w lemma="which" pos="crq-r" xml:id="A02262-062-a-1730">which</w> <w lemma="be" pos="vvd" xml:id="A02262-062-a-1740">was</w> <w lemma="reveal" pos="vvn" xml:id="A02262-062-a-1750">revealed</w> <w lemma="from" pos="acp-p" xml:id="A02262-062-a-1760">from</w> <w lemma="heaven" pos="n1" xml:id="A02262-062-a-1770">Heaven</w> <pc xml:id="A02262-062-a-1780">:</pc> <w lemma="meaning" pos="n1" xml:id="A02262-062-a-1790">meaning</w> <w lemma="nothing" pos="pi-x" xml:id="A02262-062-a-1800">nothing</w> <w lemma="else" pos="av" xml:id="A02262-062-a-1810">else</w> <w lemma="by" pos="acp-p" xml:id="A02262-062-a-1820">by</w> <w lemma="those" pos="d" xml:id="A02262-062-a-1830">those</w> <w lemma="various" pos="j" xml:id="A02262-062-a-1840">various</w> <w lemma="name" pos="n2" xml:id="A02262-062-a-1850">Names</w> <w lemma="which" pos="crq-r" xml:id="A02262-062-a-1860">which</w> <w lemma="he" pos="pns" xml:id="A02262-062-a-1870">he</w> <w lemma="give" pos="vvz" xml:id="A02262-062-a-1880">gives</w> <w lemma="to" pos="acp-p" xml:id="A02262-062-a-1890">to</w> <w lemma="the" pos="d" xml:id="A02262-062-a-1900">the</w> <w lemma="god" pos="n2" xml:id="A02262-062-a-1910">Gods</w> <pc xml:id="A02262-062-a-1920">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-062-a-1930">but</w> <w lemma="divine" pos="j" xml:id="A02262-062-a-1940">divine</w> <w lemma="and" pos="cc" xml:id="A02262-062-a-1950">and</w> <w lemma="natural" pos="j" xml:id="A02262-062-a-1960" reg="natural">naturall</w> <w lemma="virtue" pos="n2" xml:id="A02262-062-a-1970" reg="Virtues">Vertues</w> <pc xml:id="A02262-062-a-1980">:</pc> <w lemma="shadow" pos="vvg" xml:id="A02262-062-a-1990">shadowing</w> <w lemma="God" pos="n1-nn" xml:id="A02262-062-a-2000">God</w> <w lemma="himself" pos="px" xml:id="A02262-062-a-2010">himself</w> <w lemma="under" pos="acp-p" xml:id="A02262-062-a-2020">under</w> <w lemma="the" pos="d" xml:id="A02262-062-a-2030">the</w> <w lemma="name" pos="n1" xml:id="A02262-062-a-2040">Name</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-a-2050">of</w> <w lemma="jupiter" pos="n1-nn" xml:id="A02262-062-a-2060" reg="jupiter">Iupiter</w> <w lemma="to" pos="acp-cs" xml:id="A02262-062-a-2070">to</w> <w lemma="avoid" pos="vvi" xml:id="A02262-062-a-2080">avoid</w> <w lemma="the" pos="d" xml:id="A02262-062-a-2090">the</w> <w lemma="envy" pos="n1" xml:id="A02262-062-a-2100">envy</w> <w lemma="and" pos="cc" xml:id="A02262-062-a-2110">and</w> <w lemma="danger" pos="n1" xml:id="A02262-062-a-2120">danger</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-a-2130">of</w> <w lemma="those" pos="d" xml:id="A02262-062-a-2140">those</w> <w lemma="time" pos="n2" xml:id="A02262-062-a-2150">times</w> <pc xml:id="A02262-062-a-2160">;</pc> <w lemma="as" pos="acp-av" xml:id="A02262-062-a-2170">as</w> <w lemma="be" pos="vvz" xml:id="A02262-062-a-2180">is</w> <w lemma="almost" pos="av" xml:id="A02262-062-a-2190">almost</w> <w lemma="evident" pos="j" xml:id="A02262-062-a-2200">evident</w> <w lemma="by" pos="acp-p" xml:id="A02262-062-a-2210">by</w> <w lemma="these" pos="d" xml:id="A02262-062-a-2220">these</w> <w lemma="attribute" pos="n2" xml:id="A02262-062-a-2230">attributes</w> <pc xml:id="A02262-062-a-2240" unit="sentence">.</pc> </p> <quote xml:id="A02262-e121030"> <pb facs="62" n="117" xml:id="A02262-062-b"/> <l xml:id="A02262-e121040"> <w lemma="omnipotent" pos="j" xml:id="A02262-062-b-0010">Omnipotent</w> <w lemma="Jove" pos="n1-nn" xml:id="A02262-062-b-0020">Jove</w> <pc xml:id="A02262-062-b-0030">;</pc> <w lemma="the" pos="d" xml:id="A02262-062-b-0040">the</w> <w lemma="first" pos="ord" xml:id="A02262-062-b-0050">First</w> <pc xml:id="A02262-062-b-0060">,</pc> <w lemma="the" pos="d" xml:id="A02262-062-b-0070">the</w> <w lemma="last" pos="ord" xml:id="A02262-062-b-0080">Last</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-0090">of</w> <w lemma="thing" pos="n2" xml:id="A02262-062-b-0100">things</w> <pc xml:id="A02262-062-b-0110">;</pc> </l> <l xml:id="A02262-e121050"> <w lemma="the" pos="d" xml:id="A02262-062-b-0120">The</w> <w lemma="head" pos="n1" xml:id="A02262-062-b-0130">Head</w> <pc xml:id="A02262-062-b-0140">,</pc> <w lemma="the" pos="d" xml:id="A02262-062-b-0150">the</w> <w lemma="midst" pos="n1" xml:id="A02262-062-b-0160">Midst</w> <pc xml:id="A02262-062-b-0170">:</pc> <w lemma="all" pos="d" xml:id="A02262-062-b-0180">all</w> <w lemma="from" pos="acp-p" xml:id="A02262-062-b-0190">from</w> <w lemma="Jove" pos="n1g-nn" xml:id="A02262-062-b-0200" reg="Jove's">Joves</w> <w lemma="bounty" pos="n1" xml:id="A02262-062-b-0210">bounty</w> <w lemma="spring" pos="vvz" xml:id="A02262-062-b-0220">springs</w> <pc xml:id="A02262-062-b-0230">:</pc> </l> <l xml:id="A02262-e121060"> <w lemma="foundation" pos="n1" xml:id="A02262-062-b-0240">Foundation</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-0250">of</w> <w lemma="the" pos="d" xml:id="A02262-062-b-0260">the</w> <w lemma="earth" pos="n1" xml:id="A02262-062-b-0270">Earth</w> <pc xml:id="A02262-062-b-0280">,</pc> <w lemma="and" pos="cc" xml:id="A02262-062-b-0290">and</w> <w lemma="starry" pos="j" xml:id="A02262-062-b-0300">starry</w> <w lemma="sky" pos="n1" xml:id="A02262-062-b-0310" reg="Sky">Skie</w> <pc xml:id="A02262-062-b-0320">:</pc> </l> <l xml:id="A02262-e121070"> <w lemma="a" pos="d" xml:id="A02262-062-b-0330">A</w> <w lemma="male" pos="n1_j" xml:id="A02262-062-b-0340">Male</w> <pc xml:id="A02262-062-b-0350">,</pc> <w lemma="a" pos="d" xml:id="A02262-062-b-0360">a</w> <w lemma="female" pos="j" xml:id="A02262-062-b-0370">Female</w> <pc xml:id="A02262-062-b-0380">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-062-b-0390">who</w> <w lemma="can" pos="vmb" xml:id="A02262-062-b-0400">can</w> <w lemma="never" pos="av-x" xml:id="A02262-062-b-0410">never</w> <w lemma="die" pos="vvi" xml:id="A02262-062-b-0420">die</w> <pc xml:id="A02262-062-b-0430" unit="sentence">.</pc> </l> <l xml:id="A02262-e121080"> <w lemma="spirit" pos="n1" xml:id="A02262-062-b-0440">Spirit</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-0450">of</w> <w lemma="all" pos="d" xml:id="A02262-062-b-0460">all</w> <pc xml:id="A02262-062-b-0470">:</pc> <w lemma="the" pos="d" xml:id="A02262-062-b-0480">the</w> <w lemma="force" pos="n1" xml:id="A02262-062-b-0490">Force</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-0500">of</w> <w lemma="awful" pos="j" xml:id="A02262-062-b-0510" reg="awful">awfull</w> <w lemma="fire" pos="n1" xml:id="A02262-062-b-0520">Fire</w> <pc xml:id="A02262-062-b-0530">;</pc> </l> <l xml:id="A02262-e121090"> <w lemma="source" pos="n1" xml:id="A02262-062-b-0540" reg="Source">Sourse</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-0550">of</w> <w lemma="the" pos="d" xml:id="A02262-062-b-0560">the</w> <w lemma="sea" pos="n1" xml:id="A02262-062-b-0570">Sea</w> <pc xml:id="A02262-062-b-0580">;</pc> <w lemma="sun" pos="n1" xml:id="A02262-062-b-0590">Sun</w> <pc xml:id="A02262-062-b-0600">,</pc> <w lemma="moon" pos="n1" xml:id="A02262-062-b-0610">Moon</w> <pc xml:id="A02262-062-b-0620">,</pc> <w lemma="the" pos="d" xml:id="A02262-062-b-0630" reg="th'" type="contract1">th'</w> <w xml:id="A02262-062-b-0630c" type="contract2" lemma="original" pos="j" reg="Original" join="left">Originall</w> <pc xml:id="A02262-062-b-0640">,</pc> </l> <l xml:id="A02262-e121100"> <w lemma="the" pos="d" xml:id="A02262-062-b-0650">The</w> <w lemma="end" pos="n1" xml:id="A02262-062-b-0660">End</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-0670">of</w> <w lemma="all" pos="d" xml:id="A02262-062-b-0680">all</w> <w lemma="thing" pos="n2" xml:id="A02262-062-b-0690">things</w> <pc xml:id="A02262-062-b-0700">;</pc> <w lemma="and" pos="cc" xml:id="A02262-062-b-0710">and</w> <w lemma="the" pos="d" xml:id="A02262-062-b-0720">the</w> <w lemma="king" pos="n1" xml:id="A02262-062-b-0730">King</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-0740">of</w> <w lemma="all" pos="d" xml:id="A02262-062-b-0750">all</w> <pc xml:id="A02262-062-b-0760" unit="sentence">.</pc> </l> <l xml:id="A02262-e121110"> <w lemma="at" pos="acp-p" xml:id="A02262-062-b-0770">At</w> <w lemma="first" pos="ord" xml:id="A02262-062-b-0780">first</w> <w lemma="conceal" pos="vvn" xml:id="A02262-062-b-0790" reg="concealed">conceal'd</w> <pc xml:id="A02262-062-b-0800">,</pc> <w lemma="then" pos="av" xml:id="A02262-062-b-0810">then</w> <w lemma="by" pos="acp-p" xml:id="A02262-062-b-0820">by</w> <w lemma="his" pos="po" xml:id="A02262-062-b-0830">his</w> <w lemma="wondrous" pos="j" xml:id="A02262-062-b-0840" reg="wondrous">wond'rous</w> <w lemma="may" pos="vmd" xml:id="A02262-062-b-0850">Might</w> </l> <l xml:id="A02262-e121120"> <w lemma="and" pos="cc" xml:id="A02262-062-b-0860">And</w> <w lemma="sacred" pos="j" xml:id="A02262-062-b-0870">sacred</w> <w lemma="goodness" pos="n1" xml:id="A02262-062-b-0880" reg="Goodness">Goodnesse</w> <pc xml:id="A02262-062-b-0890">,</pc> <w lemma="all" pos="d" xml:id="A02262-062-b-0900">all</w> <w lemma="produce" pos="vvn" xml:id="A02262-062-b-0910" reg="produced">produc'd</w> <w lemma="to" pos="acp-p" xml:id="A02262-062-b-0920">to</w> <w lemma="light" pos="n1" xml:id="A02262-062-b-0930">light</w> <pc xml:id="A02262-062-b-0940">.</pc> </l> </quote> <p xml:id="A02262-e121130"> <w lemma="Vers." pos="n-ab" xml:id="A02262-062-b-0950">Vers.</w> <pc xml:id="A02262-062-b-0960" unit="sentence"/> <w lemma="421." pos="crd" xml:id="A02262-062-b-0970">421.</w> <pc xml:id="A02262-062-b-0980" unit="sentence"/> <w lemma="nor" pos="cc-x" xml:id="A02262-062-b-0990">Nor</w> <w lemma="that" pos="d" xml:id="A02262-062-b-1000">that</w> <w lemma="prophetic" pos="j" xml:id="A02262-062-b-1010" reg="prophetic">prophetick</w> <w lemma="boy" pos="n1" xml:id="A02262-062-b-1020">Boy</w> <pc xml:id="A02262-062-b-1030">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-062-b-1040" reg="etc.">&amp;c.</w> <pc xml:id="A02262-062-b-1050" unit="sentence">]</pc> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-1060">Of</w> <w lemma="who" pos="crq-ro" xml:id="A02262-062-b-1070">whom</w> <w lemma="Ovid" pos="n1-nn" xml:id="A02262-062-b-1080" rendition="#hi">Ovid</w> <pc xml:id="A02262-062-b-1090" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="A02262-e121140"> <l xml:id="A02262-e121150"> <w lemma="the" pos="d" xml:id="A02262-062-b-1100">The</w> <w lemma="nymph" pos="n2" xml:id="A02262-062-b-1110">Nymphs</w> <w lemma="and" pos="cc" xml:id="A02262-062-b-1120">and</w> <w lemma="amazonian" pos="j-nn" xml:id="A02262-062-b-1130">Amazonian</w> <w lemma="this" pos="d" xml:id="A02262-062-b-1140">this</w> <w lemma="amaze" pos="vvn" xml:id="A02262-062-b-1150" reg="amazed">amaz'd</w> <pc xml:id="A02262-062-b-1160">,</pc> </l> <l xml:id="A02262-e121160"> <w lemma="no" pos="av-x_d" xml:id="A02262-062-b-1170">No</w> <w lemma="less" pos="av-c_d" xml:id="A02262-062-b-1180" reg="less">lesse</w> <w lemma="than" pos="cs" xml:id="A02262-062-b-1190" reg="than">then</w> <w lemma="when" pos="crq-cs" xml:id="A02262-062-b-1200">when</w> <w lemma="the" pos="d" xml:id="A02262-062-b-1210">the</w> <w lemma="Tyrrhenian" pos="j-nn" xml:id="A02262-062-b-1220">Tyrrhen</w> <w lemma="ploughman" pos="n1" xml:id="A02262-062-b-1230" reg="Ploughman">Plow-man</w> <w lemma="gaze" pos="vvd" xml:id="A02262-062-b-1240" reg="gazed">gaz'd</w> </l> <l xml:id="A02262-e121170"> <w lemma="upon" pos="acp-p" xml:id="A02262-062-b-1250" reg="Upon">Vpon</w> <w lemma="the" pos="d" xml:id="A02262-062-b-1260">the</w> <w lemma="fatal" pos="j" xml:id="A02262-062-b-1270" reg="fatal">fatall</w> <w lemma="clod" pos="n1" xml:id="A02262-062-b-1280">clod</w> <pc xml:id="A02262-062-b-1290">,</pc> <w lemma="that" pos="cs" xml:id="A02262-062-b-1300">that</w> <w lemma="move" pos="vvn" xml:id="A02262-062-b-1310" reg="moved">mov'd</w> <w lemma="alone" pos="av_j" xml:id="A02262-062-b-1320">alone</w> <pc xml:id="A02262-062-b-1330">;</pc> </l> <l xml:id="A02262-e121180"> <w lemma="and" pos="cc" xml:id="A02262-062-b-1340">And</w> <pc xml:id="A02262-062-b-1350">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-062-b-1360">for</w> <w lemma="a" pos="d" xml:id="A02262-062-b-1370">a</w> <w lemma="humane" pos="j" xml:id="A02262-062-b-1380" reg="human">humane</w> <w lemma="shape" pos="n1" xml:id="A02262-062-b-1390">shape</w> <pc xml:id="A02262-062-b-1400">,</pc> <w lemma="exchange" pos="vvn" xml:id="A02262-062-b-1410" reg="exchanged">exchang'd</w> <w lemma="his" pos="po" xml:id="A02262-062-b-1420">his</w> <w lemma="own" pos="d" xml:id="A02262-062-b-1430">own</w> <pc xml:id="A02262-062-b-1440" unit="sentence">.</pc> </l> <l xml:id="A02262-e121190"> <w lemma="with" pos="acp-p" xml:id="A02262-062-b-1450">With</w> <w lemma="infant" pos="n1" xml:id="A02262-062-b-1460">infant</w> <w lemma="lip" pos="n2" xml:id="A02262-062-b-1470">lips</w> <pc xml:id="A02262-062-b-1480">,</pc> <w lemma="that" pos="cs" xml:id="A02262-062-b-1490">that</w> <w lemma="be" pos="vvd" xml:id="A02262-062-b-1500">were</w> <w lemma="but" pos="acp-av" xml:id="A02262-062-b-1510">but</w> <w lemma="earth" pos="n1" xml:id="A02262-062-b-1520">earth</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-1530">of</w> <w lemma="late" pos="j" xml:id="A02262-062-b-1540">late</w> <pc xml:id="A02262-062-b-1550">,</pc> </l> <l xml:id="A02262-e121200"> <w lemma="reveal" pos="vvd" xml:id="A02262-062-b-1560" reg="Revealed">Reveal'd</w> <w lemma="the" pos="d" xml:id="A02262-062-b-1570">the</w> <w lemma="mystery" pos="n2" xml:id="A02262-062-b-1580">Mysteries</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-1590">of</w> <w lemma="future" pos="j" xml:id="A02262-062-b-1600">future</w> <w lemma="fate" pos="n1" xml:id="A02262-062-b-1610">Fate</w> <pc xml:id="A02262-062-b-1620">:</pc> </l> <l xml:id="A02262-e121210"> <w lemma="who" pos="crq-r" xml:id="A02262-062-b-1630">Whom</w> <w lemma="native" pos="n2_j" xml:id="A02262-062-b-1640">Natives</w> <w lemma="Tages" pos="n1-nn" xml:id="A02262-062-b-1650">Tages</w> <w lemma="call" pos="vvn" xml:id="A02262-062-b-1660" reg="called">call'd</w> <pc xml:id="A02262-062-b-1670" unit="sentence">.</pc> <w lemma="he" pos="pns" xml:id="A02262-062-b-1680">He</w> <pc xml:id="A02262-062-b-1690">,</pc> <w lemma="first" pos="ord" xml:id="A02262-062-b-1700">first</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-1710">of</w> <w lemma="all" pos="d" xml:id="A02262-062-b-1720">all</w> <pc xml:id="A02262-062-b-1730">,</pc> </l> <l xml:id="A02262-e121220"> <w lemma="the" pos="d" xml:id="A02262-062-b-1740" reg="th'" type="contract1">Th'</w> <w xml:id="A02262-062-b-1740c" type="contract2" lemma="etrurian" pos="n2-nn" reg="Etrurians" join="left">Hetrurians</w> <w lemma="teach" pos="vvn" xml:id="A02262-062-b-1750">taught</w> <w lemma="to" pos="acp-cs" xml:id="A02262-062-b-1760">to</w> <w lemma="tell" pos="vvi" xml:id="A02262-062-b-1770">tell</w> <w lemma="what" pos="crq-r" xml:id="A02262-062-b-1780">what</w> <w lemma="will" pos="vmd" xml:id="A02262-062-b-1790">would</w> <w lemma="befall" pos="vvi" xml:id="A02262-062-b-1800">befall</w> <pc xml:id="A02262-062-b-1810" unit="sentence">.</pc> </l> </quote> <bibl xml:id="A02262-e121230"> <w lemma="Met." pos="n-ab" xml:id="A02262-062-b-1820">Met.</w> <w lemma="l." pos="n-ab" xml:id="A02262-062-b-1830">l.</w> <pc xml:id="A02262-062-b-1840" unit="sentence"/> <w lemma="15." pos="crd" xml:id="A02262-062-b-1850">15.</w> <pc xml:id="A02262-062-b-1860" unit="sentence"/> </bibl> <p xml:id="A02262-e121240"> <w lemma="and" pos="cc" xml:id="A02262-062-b-1870">And</w> <w lemma="Cicero" pos="n1-nn" xml:id="A02262-062-b-1880" rendition="#hi">Cicero</w> <pc xml:id="A02262-062-b-1890" rendition="#hi">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-062-b-1900">in</w> <w lemma="his" pos="po" xml:id="A02262-062-b-1910">his</w> <w lemma="second" pos="ord" xml:id="A02262-062-b-1920">second</w> <w lemma="book" pos="n1" xml:id="A02262-062-b-1930">book</w> <w lemma="of" pos="acp-p" xml:id="A02262-062-b-1940">of</w> <w lemma="divination" pos="n1" xml:id="A02262-062-b-1950">Divination</w> <pc xml:id="A02262-062-b-1960">:</pc> <w lemma="Tages" pos="n1-nn" xml:id="A02262-062-b-1970">Tages</w> <pc xml:id="A02262-062-b-1980">,</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-062-b-1990" rendition="#hi">when</w> <w lemma="the" pos="d" xml:id="A02262-062-b-2000" rendition="#hi">the</w> <w lemma="earth" pos="n1" xml:id="A02262-062-b-2010" rendition="#hi">Earth</w> <w lemma="be" pos="vvd" xml:id="A02262-062-b-2020" rendition="#hi">was</w> <w lemma="turn" pos="vvn" xml:id="A02262-062-b-2030" rendition="#hi">turned</w> <w lemma="up" pos="acp-av" xml:id="A02262-062-b-2040" rendition="#hi">up</w> <pc xml:id="A02262-062-b-2050" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-062-b-2060" rendition="#hi">and</w> <w lemma="the" pos="d" xml:id="A02262-062-b-2070" rendition="#hi">the</w> <w lemma="blow" pos="n1" xml:id="A02262-062-b-2080" rendition="#hi" reg="Blow">Plow</w> <w lemma="have" pos="vvd" xml:id="A02262-062-b-2090" rendition="#hi">had</w> <w lemma="make" pos="vvn" xml:id="A02262-062-b-2100" rendition="#hi">made</w> <w lemma="a" pos="d" xml:id="A02262-062-b-2110" rendition="#hi">a</w> <w lemma="deep" pos="j-c" xml:id="A02262-062-b-2120" rendition="#hi">deeper</w> <w lemma="impression" pos="n1" xml:id="A02262-062-b-2130" rendition="#hi">impression</w> <pc xml:id="A02262-062-b-2140" rendition="#hi">,</pc> <w lemma="ascend" pos="vvd" xml:id="A02262-062-b-2150" rendition="#hi">ascended</w> <pc join="right" xml:id="A02262-062-b-2160" rendition="#hi">(</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-062-b-2170" rendition="#hi">as</w> <w lemma="they" pos="pns" xml:id="A02262-062-b-2180" rendition="#hi">they</w> <w lemma="say" pos="vvb" xml:id="A02262-062-b-2190" rendition="#hi">say</w> <pc xml:id="A02262-062-b-2200" rendition="#hi">)</pc> <w lemma="in" pos="acp-p" xml:id="A02262-062-b-2210" rendition="#hi">in</w> <w lemma="the" pos="d" xml:id="A02262-062-b-2220" rendition="#hi">the</w> <w lemma="tarquinian" pos="j-nn" xml:id="A02262-062-b-2230">Tarquinian</w> <w lemma="field" pos="n2" xml:id="A02262-062-b-2240" rendition="#hi">fields</w> <pc xml:id="A02262-062-b-2250" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-062-b-2260" rendition="#hi">and</w> <w lemma="speak" pos="vvd" xml:id="A02262-062-b-2270" rendition="#hi" reg="spoke">spake</w> <w lemma="to" pos="acp-p" xml:id="A02262-062-b-2280" rendition="#hi">to</w> <pb facs="63" n="118" xml:id="A02262-063-a"/> <w lemma="the" pos="d" xml:id="A02262-063-a-0010" rendition="#hi">the</w> <w lemma="tiller" pos="n1" xml:id="A02262-063-a-0020" rendition="#hi">Tiller</w> <pc xml:id="A02262-063-a-0030" unit="sentence" rendition="#hi">.</pc> <w lemma="it" pos="pn" xml:id="A02262-063-a-0040" rendition="#hi">It</w> <w lemma="be" pos="vvz" xml:id="A02262-063-a-0050" rendition="#hi">is</w> <w lemma="write" pos="vvn" xml:id="A02262-063-a-0060" rendition="#hi">written</w> <w lemma="in" pos="acp-p" xml:id="A02262-063-a-0070" rendition="#hi">in</w> <w lemma="the" pos="d" xml:id="A02262-063-a-0080" rendition="#hi">the</w> <w lemma="hetrurian" pos="j-nn" xml:id="A02262-063-a-0090">Hetrurian</w> <w lemma="record" pos="n2" xml:id="A02262-063-a-0100" rendition="#hi">Records</w> <w lemma="that" pos="cs" xml:id="A02262-063-a-0110" rendition="#hi">that</w> <w lemma="he" pos="pns" xml:id="A02262-063-a-0120" rendition="#hi">he</w> <w lemma="be" pos="vvd" xml:id="A02262-063-a-0130" rendition="#hi">was</w> <w lemma="see" pos="vvn" xml:id="A02262-063-a-0140" rendition="#hi">seen</w> <w lemma="in" pos="acp-p" xml:id="A02262-063-a-0150" rendition="#hi">in</w> <w lemma="the" pos="d" xml:id="A02262-063-a-0160" rendition="#hi">the</w> <w lemma="form" pos="n1" xml:id="A02262-063-a-0170" rendition="#hi">form</w> <w lemma="of" pos="acp-p" xml:id="A02262-063-a-0180" rendition="#hi">of</w> <w lemma="a" pos="d" xml:id="A02262-063-a-0190" rendition="#hi">a</w> <w lemma="boy" pos="n1" xml:id="A02262-063-a-0200" rendition="#hi">Boy</w> <pc xml:id="A02262-063-a-0210" rendition="#hi">,</pc> <w lemma="although" pos="cs" xml:id="A02262-063-a-0220" rendition="#hi">although</w> <w lemma="old" pos="j" xml:id="A02262-063-a-0230" rendition="#hi">old</w> <w lemma="in" pos="acp-p" xml:id="A02262-063-a-0240" rendition="#hi">in</w> <w lemma="wisdom" pos="n1" xml:id="A02262-063-a-0250" rendition="#hi" reg="wisdom">wisdome</w> <pc xml:id="A02262-063-a-0260" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="A02262-063-a-0270" rendition="#hi">The</w> <w lemma="husbandman" pos="n1" xml:id="A02262-063-a-0280" rendition="#hi" reg="Husbandman">Husband-man</w> <w lemma="amaze" pos="vvn" xml:id="A02262-063-a-0290" rendition="#hi">amazed</w> <pc xml:id="A02262-063-a-0300" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-063-a-0310" rendition="#hi">and</w> <w lemma="exalt" pos="vvg" xml:id="A02262-063-a-0320" rendition="#hi">exalting</w> <w lemma="his" pos="po" xml:id="A02262-063-a-0330" rendition="#hi">his</w> <w lemma="voice" pos="n1" xml:id="A02262-063-a-0340" rendition="#hi">voice</w> <pc xml:id="A02262-063-a-0350" rendition="#hi">,</pc> <w lemma="draw" pos="vvd" xml:id="A02262-063-a-0360" rendition="#hi">drew</w> <w lemma="thither" pos="av" xml:id="A02262-063-a-0370" rendition="#hi">thither</w> <w lemma="a" pos="d" xml:id="A02262-063-a-0380" rendition="#hi">a</w> <w lemma="great" pos="j" xml:id="A02262-063-a-0390" rendition="#hi">great</w> <w lemma="concourse" pos="n1" xml:id="A02262-063-a-0400" rendition="#hi">concourse</w> <w lemma="of" pos="acp-p" xml:id="A02262-063-a-0410" rendition="#hi">of</w> <w lemma="people" pos="n1" xml:id="A02262-063-a-0420" rendition="#hi">People</w> <pc xml:id="A02262-063-a-0430" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-063-a-0440" rendition="#hi">and</w> <w lemma="within" pos="j" xml:id="A02262-063-a-0450" rendition="#hi" reg="within">with-in</w> <w lemma="awhile" pos="av" xml:id="A02262-063-a-0460" rendition="#hi">awhile</w> <w lemma="all" pos="d" xml:id="A02262-063-a-0470" rendition="#hi">all</w> <w lemma="Thuscany" pos="n1-nn" xml:id="A02262-063-a-0480">Thuscany</w> <pc xml:id="A02262-063-a-0490">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-063-a-0500" rendition="#hi">who</w> <w lemma="speak" pos="vvd" xml:id="A02262-063-a-0510" rendition="#hi" reg="spoke">spake</w> <w lemma="many" pos="d" xml:id="A02262-063-a-0520" rendition="#hi">many</w> <w lemma="thing" pos="n2" xml:id="A02262-063-a-0530" rendition="#hi">things</w> <w lemma="in" pos="acp-p" xml:id="A02262-063-a-0540" rendition="#hi">in</w> <w lemma="that" pos="d" xml:id="A02262-063-a-0550" rendition="#hi">that</w> <w lemma="populous" pos="j" xml:id="A02262-063-a-0560" rendition="#hi">populous</w> <w lemma="audience" pos="n1" xml:id="A02262-063-a-0570" rendition="#hi">audience</w> <pc xml:id="A02262-063-a-0580" rendition="#hi">;</pc> <w lemma="by" pos="acp-p" xml:id="A02262-063-a-0590" rendition="#hi">by</w> <w lemma="they" pos="pno" xml:id="A02262-063-a-0600" rendition="#hi">them</w> <w lemma="remember" pos="vvd" xml:id="A02262-063-a-0610" rendition="#hi" reg="remembered">remembred</w> <pc xml:id="A02262-063-a-0620" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-063-a-0630" rendition="#hi">and</w> <w lemma="commit" pos="vvn" xml:id="A02262-063-a-0640" rendition="#hi">committed</w> <w lemma="to" pos="acp-p" xml:id="A02262-063-a-0650" rendition="#hi">to</w> <w lemma="writing" pos="n1" xml:id="A02262-063-a-0660" rendition="#hi">writing</w> <pc xml:id="A02262-063-a-0670" unit="sentence" rendition="#hi">.</pc> <w lemma="his" pos="po" xml:id="A02262-063-a-0680" rendition="#hi">His</w> <w lemma="oration" pos="n1" xml:id="A02262-063-a-0690" rendition="#hi">oration</w> <w lemma="only" pos="av_j" xml:id="A02262-063-a-0700" rendition="#hi" reg="only">onely</w> <w lemma="contain" pos="vvn" xml:id="A02262-063-a-0710" rendition="#hi">contained</w> <w lemma="the" pos="d" xml:id="A02262-063-a-0720" rendition="#hi">the</w> <w lemma="discipline" pos="n1" xml:id="A02262-063-a-0730" rendition="#hi">discipline</w> <w lemma="of" pos="acp-p" xml:id="A02262-063-a-0740" rendition="#hi">of</w> <w lemma="divination" pos="n1" xml:id="A02262-063-a-0750" rendition="#hi">Divination</w> <w lemma="by" pos="acp-p" xml:id="A02262-063-a-0760" rendition="#hi">by</w> <w lemma="the" pos="d" xml:id="A02262-063-a-0770" rendition="#hi">the</w> <w lemma="entrail" pos="n2" xml:id="A02262-063-a-0780" rendition="#hi">entrails</w> <w lemma="of" pos="acp-p" xml:id="A02262-063-a-0790" rendition="#hi">of</w> <w lemma="beast" pos="n2" xml:id="A02262-063-a-0800" rendition="#hi">beasts</w> <pc xml:id="A02262-063-a-0810" rendition="#hi">:</pc> <w lemma="which" pos="crq-r" xml:id="A02262-063-a-0820" rendition="#hi">which</w> <w lemma="after" pos="acp-cs" xml:id="A02262-063-a-0830" rendition="#hi">after</w> <w lemma="increase" pos="vvn" xml:id="A02262-063-a-0840" rendition="#hi">increased</w> <w lemma="by" pos="acp-p" xml:id="A02262-063-a-0850" rendition="#hi">by</w> <w lemma="experience" pos="n1" xml:id="A02262-063-a-0860" rendition="#hi">experience</w> <pc xml:id="A02262-063-a-0870" rendition="#hi">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-063-a-0880" rendition="#hi">but</w> <w lemma="be" pos="vvz" xml:id="A02262-063-a-0890" rendition="#hi">is</w> <w lemma="refer" pos="vvn" xml:id="A02262-063-a-0900" rendition="#hi">referred</w> <w lemma="to" pos="acp-p" xml:id="A02262-063-a-0910" rendition="#hi">to</w> <w lemma="this" pos="d" xml:id="A02262-063-a-0920" rendition="#hi">this</w> <w lemma="original" pos="j" xml:id="A02262-063-a-0930" rendition="#hi" reg="Original">Originall</w> <pc xml:id="A02262-063-a-0940" unit="sentence" rendition="#hi">.</pc> <w lemma="a" pos="d" xml:id="A02262-063-a-0950" rendition="#hi">A</w> <w lemma="delusion" pos="n1" xml:id="A02262-063-a-0960" rendition="#hi">delusion</w> <w lemma="of" pos="acp-p" xml:id="A02262-063-a-0970" rendition="#hi">of</w> <w lemma="the" pos="d" xml:id="A02262-063-a-0980" rendition="#hi">the</w> <w lemma="devil" pos="n2" xml:id="A02262-063-a-0990" rendition="#hi">Devils</w> <w lemma="to" pos="acp-cs" xml:id="A02262-063-a-1000" rendition="#hi">to</w> <w lemma="introduce" pos="vvi" xml:id="A02262-063-a-1010" rendition="#hi">introduce</w> <w lemma="that" pos="d" xml:id="A02262-063-a-1020" rendition="#hi">that</w> <w lemma="superstition" pos="n1" xml:id="A02262-063-a-1030" rendition="#hi">Superstition</w> <pc xml:id="A02262-063-a-1040" unit="sentence" rendition="#hi">.</pc> </p> </div> <div n="5" type="act" xml:id="A02262-e121250"> <pb facs="63" n="119" xml:id="A02262-063-b"/> <head> <w lemma="annotation" pos="n2" xml:id="A02262-063-b-0010">ANNOTATIONS</w> <w lemma="upon" pos="acp-p" xml:id="A02262-063-b-0020" reg="UPON">VPON</w> <w lemma="the" pos="d" xml:id="A02262-063-b-0030">THE</w> <w lemma="five" pos="ord" xml:id="A02262-063-b-0040">FIFTH</w> <w lemma="ACT." pos="n-ab" xml:id="A02262-063-b-0050">ACT.</w> <pc xml:id="A02262-063-b-0060" unit="sentence"/> </head> <p xml:id="A02262-e121260"> <w lemma="verse" pos="n1" xml:id="A02262-063-b-0070">VErse</w> <w lemma="30." pos="crd" xml:id="A02262-063-b-0080">30.</w> <pc xml:id="A02262-063-b-0090" unit="sentence"/> <w lemma="o" pos="uh" xml:id="A02262-063-b-0100">O</w> <w lemma="may" pos="vmb" xml:id="A02262-063-b-0110">may</w> <w lemma="they" pos="pns" xml:id="A02262-063-b-0120">they</w> <w lemma="perish" pos="vvi" xml:id="A02262-063-b-0130">perish</w> <pc xml:id="A02262-063-b-0140">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-063-b-0150" reg="etc.">&amp;c.</w> <pc xml:id="A02262-063-b-0160" unit="sentence">]</pc> <w lemma="this" pos="d" xml:id="A02262-063-b-0170">This</w> <w lemma="imprecation" pos="n1" xml:id="A02262-063-b-0180">imprecation</w> <w lemma="comprehend" pos="vvz" xml:id="A02262-063-b-0190">comprehends</w> <w lemma="those" pos="d" xml:id="A02262-063-b-0200">those</w> <w lemma="follow" pos="j_vg" xml:id="A02262-063-b-0210">following</w> <w lemma="calamity" pos="n2" xml:id="A02262-063-b-0220">calamities</w> <w lemma="which" pos="crq-r" xml:id="A02262-063-b-0230">which</w> <w lemma="the" pos="d" xml:id="A02262-063-b-0240">the</w> <w lemma="divine" pos="j" xml:id="A02262-063-b-0250">Divine</w> <w lemma="vengeance" pos="n1" xml:id="A02262-063-b-0260">Vengeance</w> <w lemma="inflict" pos="vvn" xml:id="A02262-063-b-0270">inflicted</w> <w lemma="on" pos="acp-p" xml:id="A02262-063-b-0280">on</w> <w lemma="the" pos="d" xml:id="A02262-063-b-0290">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-063-b-0300" rendition="#hi" reg="jews">Iews</w> <pc xml:id="A02262-063-b-0310" rendition="#hi">:</pc> <w lemma="more" pos="d-c" xml:id="A02262-063-b-0320">more</w> <pc xml:id="A02262-063-b-0330">,</pc> <w lemma="and" pos="cc" xml:id="A02262-063-b-0340">and</w> <w lemma="more" pos="av-c_d" xml:id="A02262-063-b-0350">more</w> <w lemma="horrid" pos="j" xml:id="A02262-063-b-0360">horrid</w> <pc xml:id="A02262-063-b-0370">,</pc> <w lemma="then" pos="av" xml:id="A02262-063-b-0380">then</w> <w lemma="ever" pos="av" xml:id="A02262-063-b-0390">ever</w> <w lemma="befall" pos="vvd" xml:id="A02262-063-b-0400">befell</w> <w lemma="any" pos="d" xml:id="A02262-063-b-0410">any</w> <w lemma="other" pos="d" xml:id="A02262-063-b-0420">other</w> <w lemma="nation" pos="n1" xml:id="A02262-063-b-0430">Nation</w> <pc xml:id="A02262-063-b-0440">.</pc> </p> <p xml:id="A02262-e121270"> <w lemma="Vers." pos="n-ab" xml:id="A02262-063-b-0450">Vers.</w> <pc xml:id="A02262-063-b-0460" unit="sentence"/> <w lemma="35." pos="crd" xml:id="A02262-063-b-0470">35.</w> <pc xml:id="A02262-063-b-0480" unit="sentence"/> <w lemma="let" pos="vvb" xml:id="A02262-063-b-0490">Let</w> <w lemma="the" pos="d" xml:id="A02262-063-b-0500">the</w> <w lemma="great" pos="j" xml:id="A02262-063-b-0510">great</w> <w lemma="in" pos="acp-p" xml:id="A02262-063-b-0520">in</w> <w lemma="war" pos="n1" xml:id="A02262-063-b-0530" reg="War">Warre</w> <pc xml:id="A02262-063-b-0540">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-063-b-0550" reg="etc.">&amp;c.</w> <pc xml:id="A02262-063-b-0560" unit="sentence">]</pc> <w lemma="Titus" pos="n1-nn" xml:id="A02262-063-b-0570" rendition="#hi">Titus</w> <w lemma="Vespasian" pos="n1-nn" xml:id="A02262-063-b-0580" rendition="#hi">Vespasian</w> <pc xml:id="A02262-063-b-0590" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-063-b-0600">who</w> <w lemma="besiege" pos="vvd" xml:id="A02262-063-b-0610">besieged</w> <w lemma="jerusalem" pos="n1-nn" xml:id="A02262-063-b-0620" rendition="#hi" reg="jerusalem">Ierusalem</w> <w lemma="when" pos="crq-cs" xml:id="A02262-063-b-0630">when</w> <w lemma="almost" pos="av" xml:id="A02262-063-b-0640">almost</w> <w lemma="all" pos="d" xml:id="A02262-063-b-0650">all</w> <w lemma="the" pos="d" xml:id="A02262-063-b-0660">the</w> <w lemma="jewish" pos="j-nn" xml:id="A02262-063-b-0670" rendition="#hi" reg="jewish">Iewish</w> <w lemma="nation" pos="n1" xml:id="A02262-063-b-0680">Nation</w> <w lemma="be" pos="vvd" xml:id="A02262-063-b-0690">was</w> <w lemma="within" pos="acp-p" xml:id="A02262-063-b-0700">within</w> <w lemma="the" pos="d" xml:id="A02262-063-b-0710">the</w> <w lemma="wall" pos="n2" xml:id="A02262-063-b-0720" reg="Walls">Walles</w> <pc xml:id="A02262-063-b-0730">,</pc> <w lemma="there" pos="av" xml:id="A02262-063-b-0740">there</w> <w lemma="meet" pos="vvd" xml:id="A02262-063-b-0750">met</w> <w lemma="to" pos="acp-cs" xml:id="A02262-063-b-0760">to</w> <w lemma="celebrate" pos="vvi" xml:id="A02262-063-b-0770">celebrate</w> <w lemma="the" pos="d" xml:id="A02262-063-b-0780">the</w> <w lemma="Passeover" pos="n1-nn" xml:id="A02262-063-b-0790">Passeover</w> <pc xml:id="A02262-063-b-0800">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-063-b-0810">who</w> <w lemma="take" pos="vvd" xml:id="A02262-063-b-0820">took</w> <w lemma="it" pos="pn" xml:id="A02262-063-b-0830">it</w> <w lemma="by" pos="acp-p" xml:id="A02262-063-b-0840">by</w> <w lemma="force" pos="n1" xml:id="A02262-063-b-0850">force</w> <pc xml:id="A02262-063-b-0860">,</pc> <w lemma="consume" pos="vvd" xml:id="A02262-063-b-0870">consumed</w> <w lemma="the" pos="d" xml:id="A02262-063-b-0880">the</w> <w lemma="temple" pos="n1" xml:id="A02262-063-b-0890">Temple</w> <w lemma="with" pos="acp-p" xml:id="A02262-063-b-0900">with</w> <w lemma="fire" pos="n1" xml:id="A02262-063-b-0910">fire</w> <pc xml:id="A02262-063-b-0920">,</pc> <pc join="right" xml:id="A02262-063-b-0930">(</pc> <w lemma="which" pos="crq-r" xml:id="A02262-063-b-0940">which</w> <w lemma="fall" pos="vvd" xml:id="A02262-063-b-0950">fell</w> <w lemma="on" pos="acp-p" xml:id="A02262-063-b-0960">on</w> <w lemma="that" pos="d" xml:id="A02262-063-b-0970">that</w> <w lemma="day" pos="n1" xml:id="A02262-063-b-0980">day</w> <w lemma="in" pos="acp-p" xml:id="A02262-063-b-0990">in</w> <w lemma="which" pos="crq-r" xml:id="A02262-063-b-1000">which</w> <w lemma="it" pos="pn" xml:id="A02262-063-b-1010">it</w> <w lemma="be" pos="vvd" xml:id="A02262-063-b-1020">was</w> <w lemma="former" pos="av_j" xml:id="A02262-063-b-1030">formerly</w> <w lemma="burn" pos="vvn" xml:id="A02262-063-b-1040" reg="burned">burnt</w> <w lemma="by" pos="acp-p" xml:id="A02262-063-b-1050">by</w> <w lemma="the" pos="d" xml:id="A02262-063-b-1060">the</w> <w lemma="chaldean" pos="n2-nn_j" xml:id="A02262-063-b-1070" rendition="#hi">Chaldeans</w> <pc xml:id="A02262-063-b-1080" rendition="#hi">)</pc> <w lemma="and" pos="cc" xml:id="A02262-063-b-1090">and</w> <w lemma="level" pos="vvd" xml:id="A02262-063-b-1100">levelled</w> <w lemma="the" pos="d" xml:id="A02262-063-b-1110">the</w> <w lemma="city" pos="n1" xml:id="A02262-063-b-1120">City</w> <w lemma="with" pos="acp-p" xml:id="A02262-063-b-1130">with</w> <w lemma="the" pos="d" xml:id="A02262-063-b-1140">the</w> <w lemma="ground" pos="n1" xml:id="A02262-063-b-1150">ground</w> <pc xml:id="A02262-063-b-1160">:</pc> <w lemma="eleven" pos="crd" xml:id="A02262-063-b-1170">eleven</w> <w lemma="hundred" pos="crd" xml:id="A02262-063-b-1180">hundred</w> <w lemma="thousand" pos="crd" xml:id="A02262-063-b-1190">thousand</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-063-b-1200" rendition="#hi" reg="Jews">Iewes</w> <w lemma="there" pos="av" xml:id="A02262-063-b-1210">there</w> <w lemma="perish" pos="vvg" xml:id="A02262-063-b-1220">perishing</w> <w lemma="by" pos="acp-p" xml:id="A02262-063-b-1230">by</w> <w lemma="famine" pos="n1" xml:id="A02262-063-b-1240">famine</w> <pc xml:id="A02262-063-b-1250">,</pc> <w lemma="pestilence" pos="n1" xml:id="A02262-063-b-1260">pestilence</w> <pc xml:id="A02262-063-b-1270">,</pc> <w lemma="and" pos="cc" xml:id="A02262-063-b-1280">and</w> <w lemma="the" pos="d" xml:id="A02262-063-b-1290">the</w> <w lemma="sword" pos="n1" xml:id="A02262-063-b-1300">sword</w> <pc xml:id="A02262-063-b-1310">:</pc> <w lemma="another" pos="d" xml:id="A02262-063-b-1320">another</w> <w lemma="hundred" pos="crd" xml:id="A02262-063-b-1330">hundred</w> <w lemma="thousand" pos="crd" xml:id="A02262-063-b-1340">thousand</w> <w lemma="captive" pos="n2_j" xml:id="A02262-063-b-1350">Captives</w> <w lemma="be" pos="vvd" xml:id="A02262-063-b-1360">were</w> <w lemma="public" pos="av_j" xml:id="A02262-063-b-1370" reg="publicly">publikely</w> <w lemma="sell" pos="vvn" xml:id="A02262-063-b-1380">sold</w> <pc xml:id="A02262-063-b-1390">,</pc> <w lemma="for" pos="acp-p" xml:id="A02262-063-b-1400">for</w> <w lemma="a" pos="d" xml:id="A02262-063-b-1410">a</w> <w lemma="roman" pos="j-nn" xml:id="A02262-063-b-1420" rendition="#hi" reg="Roman">Romane</w> <w lemma="penny" pos="n1" xml:id="A02262-063-b-1430">penny</w> <w lemma="a" pos="d" xml:id="A02262-063-b-1440">a</w> <w lemma="jew" pos="n1-nn" xml:id="A02262-063-b-1450" rendition="#hi" reg="jew">Iew</w> <pc xml:id="A02262-063-b-1460" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="A02262-063-b-1470">and</w> <w lemma="sixteen" pos="crd" xml:id="A02262-063-b-1480" reg="sixteen">sixteene</w> <w lemma="thousand" pos="crd" xml:id="A02262-063-b-1490">thousand</w> <w lemma="send" pos="vvn" xml:id="A02262-063-b-1500">sent</w> <w lemma="to" pos="acp-p" xml:id="A02262-063-b-1510">to</w> <w lemma="Alexandria" pos="n1-nn" xml:id="A02262-063-b-1520" rendition="#hi">Alexandria</w> <w lemma="for" pos="acp-p" xml:id="A02262-063-b-1530">for</w> <w lemma="servile" pos="j" xml:id="A02262-063-b-1540" reg="servile">servill</w> <w lemma="employment" pos="n2" xml:id="A02262-063-b-1550" reg="employments">imployments</w> <pc xml:id="A02262-063-b-1560">:</pc> <w lemma="two" pos="crd" xml:id="A02262-063-b-1570">two</w> <w lemma="thousand" pos="crd" xml:id="A02262-063-b-1580">thousand</w> <w lemma="of" pos="acp-p" xml:id="A02262-063-b-1590">of</w> <w lemma="the" pos="d" xml:id="A02262-063-b-1600">the</w> <w lemma="most" pos="av-s_d" xml:id="A02262-063-b-1610">most</w> <w lemma="beautiful" pos="j" xml:id="A02262-063-b-1620" reg="beautiful">beautifull</w> <w lemma="and" pos="cc" xml:id="A02262-063-b-1630">and</w> <w lemma="personable" pos="j" xml:id="A02262-063-b-1640">personable</w> <w lemma="young" pos="j" xml:id="A02262-063-b-1650">young</w> <w lemma="man" pos="n2" xml:id="A02262-063-b-1660">men</w> <w lemma="reserve" pos="vvn" xml:id="A02262-063-b-1670">reserved</w> <w lemma="to" pos="acp-cs" xml:id="A02262-063-b-1680">to</w> <w lemma="attend" pos="vvi" xml:id="A02262-063-b-1690">attend</w> <w lemma="on" pos="acp-p" xml:id="A02262-063-b-1700">on</w> <w lemma="his" pos="po" xml:id="A02262-063-b-1710">his</w> <w lemma="triumph" pos="n1" xml:id="A02262-063-b-1720">Triumph</w> <pc xml:id="A02262-063-b-1730">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-063-b-1740">who</w> <w lemma="after" pos="acp-av" xml:id="A02262-063-b-1750">after</w> <pc xml:id="A02262-063-b-1760">,</pc> <w lemma="to" pos="acp-cs" xml:id="A02262-063-b-1770">to</w> <w lemma="delight" pos="vvi" xml:id="A02262-063-b-1780">delight</w> <w lemma="the" pos="d" xml:id="A02262-063-b-1790">the</w> <w lemma="spectator" pos="n2" xml:id="A02262-063-b-1800">Spectators</w> <pc xml:id="A02262-063-b-1810">,</pc> <w lemma="be" pos="vvd" xml:id="A02262-063-b-1820">were</w> <w lemma="tear" pos="vvn" xml:id="A02262-063-b-1830" reg="torn">torne</w> <w lemma="in" pos="acp-p" xml:id="A02262-063-b-1840">in</w> <w lemma="piece" pos="n2" xml:id="A02262-063-b-1850">pieces</w> <w lemma="by" pos="acp-p" xml:id="A02262-063-b-1860">by</w> <w lemma="wild" pos="j" xml:id="A02262-063-b-1870">wild</w> <w lemma="beast" pos="n2" xml:id="A02262-063-b-1880">beasts</w> <w lemma="in" pos="acp-p" xml:id="A02262-063-b-1890">in</w> <w lemma="the" pos="d" xml:id="A02262-063-b-1900">the</w> <w lemma="amphitheatre" pos="n1" xml:id="A02262-063-b-1910" rendition="#hi" reg="Amphitheatre">Amphitheater</w> <pc xml:id="A02262-063-b-1920" rendition="#hi">.</pc> </p> <pb facs="64" n="120" xml:id="A02262-064-a"/> <p xml:id="A02262-e121280"> <w lemma="Vers." pos="n-ab" xml:id="A02262-064-a-0010">Vers.</w> <pc xml:id="A02262-064-a-0020" unit="sentence"/> <w lemma="26." pos="crd" xml:id="A02262-064-a-0030">26.</w> <pc xml:id="A02262-064-a-0040" unit="sentence"/> <w lemma="let" pos="vvb" xml:id="A02262-064-a-0050">Let</w> <w lemma="disease" pos="n2" xml:id="A02262-064-a-0060">Diseases</w> <w lemma="sow" pos="vvi" xml:id="A02262-064-a-0070">sow</w> <pc xml:id="A02262-064-a-0080">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-064-a-0090" reg="etc.">&amp;c.</w> <pc xml:id="A02262-064-a-0100" unit="sentence">]</pc> <w lemma="during" pos="acp-p" xml:id="A02262-064-a-0110">During</w> <w lemma="the" pos="d" xml:id="A02262-064-a-0120">the</w> <w lemma="siege" pos="n1" xml:id="A02262-064-a-0130">siege</w> <w lemma="the" pos="d" xml:id="A02262-064-a-0140">the</w> <w lemma="pestilence" pos="n1" xml:id="A02262-064-a-0150">Pestilence</w> <w lemma="violent" pos="av_j" xml:id="A02262-064-a-0160">violently</w> <w lemma="rage" pos="vvn" xml:id="A02262-064-a-0170">raged</w> <pc xml:id="A02262-064-a-0180">,</pc> <w lemma="proceed" pos="vvg" xml:id="A02262-064-a-0190">proceeding</w> <w lemma="from" pos="acp-p" xml:id="A02262-064-a-0200">from</w> <w lemma="the" pos="d" xml:id="A02262-064-a-0210">the</w> <w lemma="stench" pos="n1" xml:id="A02262-064-a-0220">stench</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-a-0230">of</w> <w lemma="dead" pos="j" xml:id="A02262-064-a-0240">dead</w> <w lemma="body" pos="n2" xml:id="A02262-064-a-0250">bodies</w> <pc xml:id="A02262-064-a-0260">,</pc> <w lemma="to" pos="acp-p" xml:id="A02262-064-a-0270">to</w> <w lemma="who" pos="crq-ro" xml:id="A02262-064-a-0280">whom</w> <w lemma="they" pos="pns" xml:id="A02262-064-a-0290">they</w> <w lemma="afford" pos="vvd" xml:id="A02262-064-a-0300">afforded</w> <w lemma="no" pos="d-x" xml:id="A02262-064-a-0310">no</w> <w lemma="burial" pos="n1" xml:id="A02262-064-a-0320" reg="burial">buriall</w> <pc xml:id="A02262-064-a-0330">,</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-064-a-0340">but</w> <w lemma="pile" pos="vvn" xml:id="A02262-064-a-0350">piled</w> <w lemma="they" pos="pno" xml:id="A02262-064-a-0360">them</w> <w lemma="up" pos="acp-av" xml:id="A02262-064-a-0370">up</w> <w lemma="in" pos="acp-p" xml:id="A02262-064-a-0380">in</w> <w lemma="their" pos="po" xml:id="A02262-064-a-0390">their</w> <w lemma="house" pos="n2" xml:id="A02262-064-a-0400">houses</w> <pc xml:id="A02262-064-a-0410">,</pc> <w lemma="or" pos="cc" xml:id="A02262-064-a-0420">or</w> <w lemma="throw" pos="vvd" xml:id="A02262-064-a-0430">threw</w> <w lemma="they" pos="pno" xml:id="A02262-064-a-0440">them</w> <w lemma="over" pos="acp-p" xml:id="A02262-064-a-0450">over</w> <w lemma="the" pos="d" xml:id="A02262-064-a-0460">the</w> <w lemma="wall" pos="n1" xml:id="A02262-064-a-0470">Wall</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-a-0480">of</w> <w lemma="the" pos="d" xml:id="A02262-064-a-0490">the</w> <w lemma="city" pos="n1" xml:id="A02262-064-a-0500">City</w> <pc xml:id="A02262-064-a-0510">.</pc> </p> <p xml:id="A02262-e121290"> <w lemma="Vers." pos="n-ab" xml:id="A02262-064-a-0520">Vers.</w> <pc xml:id="A02262-064-a-0530" unit="sentence"/> <w lemma="41." pos="crd" xml:id="A02262-064-a-0540">41.</w> <pc xml:id="A02262-064-a-0550" unit="sentence"/> <w lemma="famine" pos="n1" xml:id="A02262-064-a-0560">Famine</w> <pc xml:id="A02262-064-a-0570">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-064-a-0580">in</w> <w lemma="their" pos="po" xml:id="A02262-064-a-0590">their</w> <w lemma="dry" pos="j" xml:id="A02262-064-a-0600">dry</w> <w lemma="entrails" pos="n2" xml:id="A02262-064-a-0610" reg="entrails">entrailes</w> <pc xml:id="A02262-064-a-0620">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-064-a-0630" reg="etc.">&amp;c.</w> <pc xml:id="A02262-064-a-0640" unit="sentence">]</pc> <w lemma="unexpressible" pos="j" xml:id="A02262-064-a-0650" reg="Unexpressible">Vnexpressible</w> <w lemma="be" pos="vvd" xml:id="A02262-064-a-0660">was</w> <w lemma="the" pos="d" xml:id="A02262-064-a-0670">the</w> <w lemma="famine" pos="n1" xml:id="A02262-064-a-0680">Famine</w> <w lemma="they" pos="pns" xml:id="A02262-064-a-0690">they</w> <w lemma="endure" pos="vvd" xml:id="A02262-064-a-0700" reg="endured">indured</w> <pc xml:id="A02262-064-a-0710">;</pc> <w lemma="and" pos="cc" xml:id="A02262-064-a-0720">and</w> <w lemma="pitiful" pos="j" xml:id="A02262-064-a-0730" reg="pitiful">pittifull</w> <pc xml:id="A02262-064-a-0740">,</pc> <w lemma="if" pos="cs" xml:id="A02262-064-a-0750">if</w> <w lemma="they" pos="pns" xml:id="A02262-064-a-0760">they</w> <w lemma="themselves" pos="px" xml:id="A02262-064-a-0770">themselves</w> <w lemma="have" pos="vvn" xml:id="A02262-064-a-0780">had</w> <w lemma="have" pos="vvn" xml:id="A02262-064-a-0790">had</w> <w lemma="any" pos="d" xml:id="A02262-064-a-0800">any</w> <w lemma="pity" pos="n1" xml:id="A02262-064-a-0810" reg="pity">pitty</w> <pc xml:id="A02262-064-a-0820">:</pc> <w lemma="enforce" pos="vvd" xml:id="A02262-064-a-0830">enforced</w> <w lemma="to" pos="acp-p" xml:id="A02262-064-a-0840">to</w> <w lemma="seethe" pos="vvi" xml:id="A02262-064-a-0850" reg="seethe">seeth</w> <w lemma="their" pos="po" xml:id="A02262-064-a-0860">their</w> <w lemma="girdle" pos="n2" xml:id="A02262-064-a-0870">Girdles</w> <w lemma="and" pos="cc" xml:id="A02262-064-a-0880">and</w> <w lemma="shoe" pos="n2" xml:id="A02262-064-a-0890" reg="Shoes">Shooes</w> <pc xml:id="A02262-064-a-0900">,</pc> <w lemma="and" pos="cc" xml:id="A02262-064-a-0910">and</w> <w lemma="fight" pos="vvg" xml:id="A02262-064-a-0920">fighting</w> <w lemma="fierce" pos="av_j" xml:id="A02262-064-a-0930">fiercely</w> <w lemma="with" pos="acp-p" xml:id="A02262-064-a-0940">with</w> <w lemma="one" pos="crd" xml:id="A02262-064-a-0950">one</w> <w lemma="another" pos="d" xml:id="A02262-064-a-0960">another</w> <w lemma="for" pos="acp-p" xml:id="A02262-064-a-0970">for</w> <w lemma="so" pos="av" xml:id="A02262-064-a-0980">so</w> <w lemma="course" pos="n1" xml:id="A02262-064-a-0990">course</w> <w lemma="a" pos="d" xml:id="A02262-064-a-1000">a</w> <w lemma="diet" pos="n1" xml:id="A02262-064-a-1010">diet</w> <pc xml:id="A02262-064-a-1020" unit="sentence">.</pc> <w lemma="drive" pos="j_vn" xml:id="A02262-064-a-1030">Driven</w> <w lemma="in" pos="acp-p" xml:id="A02262-064-a-1040">in</w> <w lemma="the" pos="d" xml:id="A02262-064-a-1050">the</w> <w lemma="end" pos="n1" xml:id="A02262-064-a-1060">end</w> <w lemma="to" pos="acp-p" xml:id="A02262-064-a-1070">to</w> <w lemma="that" pos="d" xml:id="A02262-064-a-1080">that</w> <w lemma="exigent" pos="n1" xml:id="A02262-064-a-1090">exigent</w> <pc xml:id="A02262-064-a-1100">,</pc> <w lemma="that" pos="cs" xml:id="A02262-064-a-1110">that</w> <w lemma="they" pos="pns" xml:id="A02262-064-a-1120">they</w> <w lemma="be" pos="vvd" xml:id="A02262-064-a-1130">were</w> <w lemma="fain" pos="j" xml:id="A02262-064-a-1140" reg="fain">faine</w> <w lemma="to" pos="acp-cs" xml:id="A02262-064-a-1150">to</w> <w lemma="rake" pos="vvi" xml:id="A02262-064-a-1160">rake</w> <w lemma="the" pos="d" xml:id="A02262-064-a-1170">the</w> <w lemma="sink" pos="n2" xml:id="A02262-064-a-1180" reg="sinks">sincks</w> <w lemma="and" pos="cc" xml:id="A02262-064-a-1190">and</w> <w lemma="privy" pos="n2" xml:id="A02262-064-a-1200">privies</w> <pc xml:id="A02262-064-a-1210">,</pc> <w lemma="and" pos="cc" xml:id="A02262-064-a-1220">and</w> <w lemma="to" pos="acp-cs" xml:id="A02262-064-a-1230">to</w> <w lemma="feed" pos="vvi" xml:id="A02262-064-a-1240" reg="feed">feede</w> <w lemma="on" pos="acp-p" xml:id="A02262-064-a-1250">on</w> <w lemma="that" pos="d" xml:id="A02262-064-a-1260">that</w> <w lemma="which" pos="crq-r" xml:id="A02262-064-a-1270">which</w> <w lemma="be" pos="vvd" xml:id="A02262-064-a-1280">was</w> <w lemma="loathsome" pos="j" xml:id="A02262-064-a-1290">loathsome</w> <w lemma="to" pos="acp-cs" xml:id="A02262-064-a-1300">to</w> <w lemma="behold" pos="vvi" xml:id="A02262-064-a-1310">behold</w> <pc xml:id="A02262-064-a-1320">;</pc> <w lemma="neither" pos="av-x_d" xml:id="A02262-064-a-1330">neither</w> <w lemma="can" pos="vmd" xml:id="A02262-064-a-1340">could</w> <w lemma="they" pos="pns" xml:id="A02262-064-a-1350">they</w> <w lemma="keep" pos="vvi" xml:id="A02262-064-a-1360">keep</w> <w lemma="what" pos="crq-r" xml:id="A02262-064-a-1370">what</w> <w lemma="they" pos="pns" xml:id="A02262-064-a-1380">they</w> <w lemma="find" pos="vvd" xml:id="A02262-064-a-1390">found</w> <w lemma="from" pos="acp-p" xml:id="A02262-064-a-1400">from</w> <w lemma="the" pos="d" xml:id="A02262-064-a-1410">the</w> <w lemma="rapine" pos="n1" xml:id="A02262-064-a-1420">rapine</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-a-1430">of</w> <w lemma="other" pos="pi2_d" xml:id="A02262-064-a-1440">others</w> <pc xml:id="A02262-064-a-1450">.</pc> </p> <p xml:id="A02262-e121300"> <w lemma="Vers." pos="n-ab" xml:id="A02262-064-a-1460">Vers.</w> <pc xml:id="A02262-064-a-1470" unit="sentence"/> <w lemma="44." pos="crd" xml:id="A02262-064-a-1480">44.</w> <pc xml:id="A02262-064-a-1490" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-064-a-1500">The</w> <w lemma="babe" pos="n1" xml:id="A02262-064-a-1510">Babe</w> <w lemma="re-enter" pos="vvi" xml:id="A02262-064-a-1520">re-enter</w> <w lemma="she" pos="pno" xml:id="A02262-064-a-1530">her</w> <pc xml:id="A02262-064-a-1540">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-064-a-1550" reg="etc.">&amp;c.</w> <pc xml:id="A02262-064-a-1560" unit="sentence">]</pc> <w lemma="Hunger" pos="n1-nn" xml:id="A02262-064-a-1570">Hunger</w> <w lemma="have" pos="vvd" xml:id="A02262-064-a-1580">had</w> <w lemma="so" pos="av" xml:id="A02262-064-a-1590">so</w> <w lemma="overcome" pos="vvn" xml:id="A02262-064-a-1600">overcome</w> <w lemma="nature" pos="n1" xml:id="A02262-064-a-1610">Nature</w> <pc xml:id="A02262-064-a-1620">,</pc> <w lemma="that" pos="cs" xml:id="A02262-064-a-1630">that</w> <w lemma="a" pos="d" xml:id="A02262-064-a-1640">a</w> <w lemma="woman" pos="n1" xml:id="A02262-064-a-1650">Woman</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-a-1660">of</w> <w lemma="riches" pos="n2" xml:id="A02262-064-a-1670">riches</w> <w lemma="and" pos="cc" xml:id="A02262-064-a-1680">and</w> <w lemma="honour" pos="n1" xml:id="A02262-064-a-1690">honour</w> <pc xml:id="A02262-064-a-1700">,</pc> <w lemma="name" pos="vvd" xml:id="A02262-064-a-1710">named</w> <w lemma="Mary" pos="n1-nn" xml:id="A02262-064-a-1720" rendition="#hi">Mary</w> <pc xml:id="A02262-064-a-1730" rendition="#hi">,</pc> <w lemma="be" pos="vvg" xml:id="A02262-064-a-1740">being</w> <w lemma="daily" pos="av_j" xml:id="A02262-064-a-1750">daily</w> <w lemma="robe" pos="vvn" xml:id="A02262-064-a-1760" reg="robbed">rob'd</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-a-1770">of</w> <w lemma="her" pos="po" xml:id="A02262-064-a-1780">her</w> <w lemma="provision" pos="n1" xml:id="A02262-064-a-1790">provision</w> <w lemma="by" pos="acp-p" xml:id="A02262-064-a-1800">by</w> <w lemma="the" pos="d" xml:id="A02262-064-a-1810">the</w> <w lemma="seditious" pos="j" xml:id="A02262-064-a-1820">Seditious</w> <pc xml:id="A02262-064-a-1830">,</pc> <w lemma="slay" pos="vvd" xml:id="A02262-064-a-1840">slew</w> <w lemma="she" pos="pno" xml:id="A02262-064-a-1850">her</w> <w lemma="own" pos="d" xml:id="A02262-064-a-1860" reg="own">owne</w> <w lemma="child" pos="n1" xml:id="A02262-064-a-1870" reg="child">childe</w> <w lemma="which" pos="crq-r" xml:id="A02262-064-a-1880">which</w> <w lemma="suck" pos="vvn" xml:id="A02262-064-a-1890" reg="sucked">suckt</w> <w lemma="at" pos="acp-p" xml:id="A02262-064-a-1900">at</w> <w lemma="her" pos="po" xml:id="A02262-064-a-1910">her</w> <w lemma="breast" pos="n1" xml:id="A02262-064-a-1920" reg="breast">brest</w> <pc xml:id="A02262-064-a-1930">,</pc> <w lemma="and" pos="cc" xml:id="A02262-064-a-1940">and</w> <w lemma="have" pos="vvg" xml:id="A02262-064-a-1950">having</w> <w lemma="sod" pos="vvn" xml:id="A02262-064-a-1960">sodden</w> <w lemma="one" pos="crd" xml:id="A02262-064-a-1970">one</w> <w lemma="half" pos="j" xml:id="A02262-064-a-1980" reg="half">halfe</w> <w lemma="thereof" pos="av" xml:id="A02262-064-a-1990">thereof</w> <pc xml:id="A02262-064-a-2000">,</pc> <w lemma="eat" pos="vvb" xml:id="A02262-064-a-2010">eat</w> <w lemma="it" pos="pn" xml:id="A02262-064-a-2020">it</w> <pc xml:id="A02262-064-a-2030" unit="sentence">.</pc> <w lemma="when" pos="crq-cs" xml:id="A02262-064-a-2040">When</w> <w lemma="at" pos="acp-p" xml:id="A02262-064-a-2050">at</w> <w lemma="the" pos="d" xml:id="A02262-064-a-2060">the</w> <w lemma="scent" pos="n1" xml:id="A02262-064-a-2070" reg="scent">sent</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-a-2080">of</w> <w lemma="flesh" pos="n1" xml:id="A02262-064-a-2090">flesh</w> <pc xml:id="A02262-064-a-2100">,</pc> <w lemma="they" pos="pns" xml:id="A02262-064-a-2110">they</w> <w lemma="break" pos="vvd" xml:id="A02262-064-a-2120">broke</w> <w lemma="in" pos="acp-p" xml:id="A02262-064-a-2130">in</w> <w lemma="upon" pos="acp-p" xml:id="A02262-064-a-2140">upon</w> <w lemma="she" pos="pno" xml:id="A02262-064-a-2150">her</w> <pc xml:id="A02262-064-a-2160">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-064-a-2170">who</w> <w lemma="present" pos="vvd" xml:id="A02262-064-a-2180">presented</w> <w lemma="they" pos="pno" xml:id="A02262-064-a-2190">them</w> <w lemma="with" pos="acp-p" xml:id="A02262-064-a-2200">with</w> <w lemma="the" pos="d" xml:id="A02262-064-a-2210">the</w> <w lemma="rest" pos="n1" xml:id="A02262-064-a-2220">rest</w> <pc xml:id="A02262-064-a-2230">;</pc> <w lemma="the" pos="d" xml:id="A02262-064-a-2240">the</w> <w lemma="thief" pos="n2" xml:id="A02262-064-a-2250" reg="thieves">theeves</w> <w lemma="then" pos="av" xml:id="A02262-064-a-2260">then</w> <w lemma="hardly" pos="av" xml:id="A02262-064-a-2270">hardly</w> <w lemma="refrain" pos="vvg" xml:id="A02262-064-a-2280">refraining</w> <pc xml:id="A02262-064-a-2290">,</pc> <w lemma="though" pos="cs" xml:id="A02262-064-a-2300">though</w> <w lemma="they" pos="pns" xml:id="A02262-064-a-2310">they</w> <w lemma="tremble" pos="vvd" xml:id="A02262-064-a-2320">trembled</w> <w lemma="at" pos="acp-p" xml:id="A02262-064-a-2330">at</w> <w lemma="so" pos="av" xml:id="A02262-064-a-2340">so</w> <w lemma="horrid" pos="j" xml:id="A02262-064-a-2350">horrid</w> <w lemma="a" pos="d" xml:id="A02262-064-a-2360">a</w> <w lemma="spectacle" pos="n1" xml:id="A02262-064-a-2370">Spectacle</w> <pc xml:id="A02262-064-a-2380">.</pc> </p> <p xml:id="A02262-e121310"> <w lemma="Vers." pos="n-ab" xml:id="A02262-064-a-2390">Vers.</w> <pc xml:id="A02262-064-a-2400" unit="sentence"/> <w lemma="45." pos="crd" xml:id="A02262-064-a-2410">45.</w> <pc xml:id="A02262-064-a-2420" unit="sentence"/> <w lemma="while" pos="n1" xml:id="A02262-064-a-2430">While</w> <w lemma="yet" pos="av" xml:id="A02262-064-a-2440">yet</w> <w lemma="the" pos="d" xml:id="A02262-064-a-2450">the</w> <w lemma="eager" pos="j" xml:id="A02262-064-a-2460">eager</w> <w lemma="foe" pos="n1" xml:id="A02262-064-a-2470">Foe</w> <pc xml:id="A02262-064-a-2480">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-064-a-2490" reg="etc.">&amp;c.</w> <pc xml:id="A02262-064-a-2500" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-064-a-2510">The</w> <w lemma="enemy" pos="n1" xml:id="A02262-064-a-2520">enemy</w> <w lemma="assail" pos="vvd" xml:id="A02262-064-a-2530">assailed</w> <w lemma="they" pos="pno" xml:id="A02262-064-a-2540">them</w> <w lemma="without" pos="acp-p" xml:id="A02262-064-a-2550">without</w> <pc xml:id="A02262-064-a-2560">,</pc> <w lemma="and" pos="cc" xml:id="A02262-064-a-2570">and</w> <w lemma="the" pos="d" xml:id="A02262-064-a-2580">the</w> <w lemma="seditious" pos="j" xml:id="A02262-064-a-2590">Seditious</w> <pb facs="64" n="121" xml:id="A02262-064-b"/> <w lemma="massacre" pos="j_vn" xml:id="A02262-064-b-0010">massacred</w> <w lemma="one" pos="pi" xml:id="A02262-064-b-0020">one</w> <w lemma="another" pos="d" xml:id="A02262-064-b-0030">another</w> <w lemma="within" pos="acp-p" xml:id="A02262-064-b-0040">within</w> <pc xml:id="A02262-064-b-0050">;</pc> <w lemma="divide" pos="vvn" xml:id="A02262-064-b-0060">divided</w> <w lemma="into" pos="acp-p" xml:id="A02262-064-b-0070">into</w> <w lemma="three" pos="crd" xml:id="A02262-064-b-0080">three</w> <w lemma="party" pos="n2" xml:id="A02262-064-b-0090">parties</w> <pc xml:id="A02262-064-b-0100">:</pc> <w lemma="the" pos="d" xml:id="A02262-064-b-0110">the</w> <w lemma="zealous" pos="j" xml:id="A02262-064-b-0120">Zealous</w> <pc xml:id="A02262-064-b-0130">,</pc> <w lemma="the" pos="d" xml:id="A02262-064-b-0140">the</w> <w lemma="idumaean" pos="j-nn" xml:id="A02262-064-b-0150" rendition="#hi">Idumaean</w> <w lemma="robber" pos="n2" xml:id="A02262-064-b-0160">Robbers</w> <pc xml:id="A02262-064-b-0170">,</pc> <w lemma="and" pos="cc" xml:id="A02262-064-b-0180">and</w> <w lemma="the" pos="d" xml:id="A02262-064-b-0190">the</w> <w lemma="rest" pos="n1" xml:id="A02262-064-b-0200">rest</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-b-0210">of</w> <w lemma="the" pos="d" xml:id="A02262-064-b-0220">the</w> <w lemma="mutinous" pos="j" xml:id="A02262-064-b-0230">mutinous</w> <w lemma="citizen" pos="n2" xml:id="A02262-064-b-0240">Citizens</w> <pc xml:id="A02262-064-b-0250">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-064-b-0260">but</w> <w lemma="upon" pos="acp-p" xml:id="A02262-064-b-0270">upon</w> <w lemma="every" pos="d" xml:id="A02262-064-b-0280">every</w> <w lemma="assault" pos="n1" xml:id="A02262-064-b-0290">assault</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-b-0300">of</w> <w lemma="the" pos="d" xml:id="A02262-064-b-0310">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="A02262-064-b-0320" rendition="#hi" reg="Romans">Romanes</w> <pc xml:id="A02262-064-b-0330" rendition="#hi">,</pc> <w lemma="set" pos="vvg" xml:id="A02262-064-b-0340">setting</w> <w lemma="their" pos="po" xml:id="A02262-064-b-0350">their</w> <w lemma="private" pos="j" xml:id="A02262-064-b-0360">private</w> <w lemma="hatred" pos="n1" xml:id="A02262-064-b-0370">hatred</w> <w lemma="aside" pos="av" xml:id="A02262-064-b-0380">aside</w> <pc xml:id="A02262-064-b-0390">,</pc> <w lemma="unite" pos="j_vn" xml:id="A02262-064-b-0400">united</w> <w lemma="themselves" pos="px" xml:id="A02262-064-b-0410">themselves</w> <pc xml:id="A02262-064-b-0420">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-064-b-0430">as</w> <w lemma="if" pos="cs" xml:id="A02262-064-b-0440">if</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-b-0450">of</w> <w lemma="one" pos="crd" xml:id="A02262-064-b-0460">one</w> <w lemma="mind" pos="n1" xml:id="A02262-064-b-0470" reg="Mind">Minde</w> <pc xml:id="A02262-064-b-0480">,</pc> <w lemma="and" pos="cc" xml:id="A02262-064-b-0490">and</w> <w lemma="with" pos="acp-p" xml:id="A02262-064-b-0500">with</w> <w lemma="admirable" pos="j" xml:id="A02262-064-b-0510">admirable</w> <w lemma="courage" pos="n1" xml:id="A02262-064-b-0520">courage</w> <w lemma="repulse" pos="vvd" xml:id="A02262-064-b-0530">repulsed</w> <w lemma="the" pos="d" xml:id="A02262-064-b-0540">the</w> <w lemma="enemy" pos="n1" xml:id="A02262-064-b-0550">Enemy</w> <pc xml:id="A02262-064-b-0560">:</pc> <w lemma="but" pos="acp-cc" xml:id="A02262-064-b-0570">but</w> <w lemma="upon" pos="acp-p" xml:id="A02262-064-b-0580">upon</w> <w lemma="the" pos="d" xml:id="A02262-064-b-0590">the</w> <w lemma="least" pos="d-s" xml:id="A02262-064-b-0600">least</w> <w lemma="cessation" pos="n1" xml:id="A02262-064-b-0610">cessation</w> <w lemma="renew" pos="vvd" xml:id="A02262-064-b-0620">renewed</w> <w lemma="their" pos="po" xml:id="A02262-064-b-0630">their</w> <w lemma="bloody" pos="j" xml:id="A02262-064-b-0640" reg="bloody">bloudy</w> <w lemma="discord" pos="n1" xml:id="A02262-064-b-0650">discord</w> <pc xml:id="A02262-064-b-0660">;</pc> <w lemma="some" pos="d" xml:id="A02262-064-b-0670">some</w> <w lemma="beginning" pos="n1" xml:id="A02262-064-b-0680">beginning</w> <w lemma="with" pos="acp-p" xml:id="A02262-064-b-0690">with</w> <w lemma="their" pos="po" xml:id="A02262-064-b-0700">their</w> <w lemma="own" pos="d" xml:id="A02262-064-b-0710" reg="own">owne</w> <w lemma="hand" pos="n2" xml:id="A02262-064-b-0720">hands</w> <w lemma="to" pos="acp-cs" xml:id="A02262-064-b-0730">to</w> <w lemma="set" pos="vvi" xml:id="A02262-064-b-0740">set</w> <w lemma="the" pos="d" xml:id="A02262-064-b-0750">the</w> <w lemma="temple" pos="n1" xml:id="A02262-064-b-0760">Temple</w> <w lemma="on" pos="acp-p" xml:id="A02262-064-b-0770">on</w> <w lemma="fire" pos="n1" xml:id="A02262-064-b-0780">fire</w> <pc xml:id="A02262-064-b-0790">.</pc> </p> <p xml:id="A02262-e121320"> <w lemma="Vers." pos="n-ab" xml:id="A02262-064-b-0800">Vers.</w> <pc xml:id="A02262-064-b-0810" unit="sentence"/> <w lemma="47." pos="crd" xml:id="A02262-064-b-0820">47.</w> <pc xml:id="A02262-064-b-0830" unit="sentence"/> <w lemma="let" pos="vvb" xml:id="A02262-064-b-0840">Let</w> <w lemma="the" pos="d" xml:id="A02262-064-b-0850" type="contract1" reg="th'">th'</w> <w xml:id="A02262-064-b-0850c" type="contract2" lemma="enemy" pos="n1" reg="Enemy" join="left">Enemy</w> <pc xml:id="A02262-064-b-0860">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-064-b-0870" reg="etc.">&amp;c.</w> <pc xml:id="A02262-064-b-0880" unit="sentence">]</pc> <w lemma="see" pos="vvb" xml:id="A02262-064-b-0890">See</w> <w lemma="the" pos="d" xml:id="A02262-064-b-0900">the</w> <w lemma="note" pos="n2" xml:id="A02262-064-b-0910">Notes</w> <w lemma="upon" pos="acp-p" xml:id="A02262-064-b-0920">upon</w> <w lemma="the" pos="d" xml:id="A02262-064-b-0930">the</w> <w lemma="35." pos="crd" xml:id="A02262-064-b-0940">35.</w> <pc xml:id="A02262-064-b-0950" unit="sentence"/> <w lemma="verse" pos="n1" xml:id="A02262-064-b-0960">Verse</w> <pc xml:id="A02262-064-b-0970" unit="sentence">.</pc> </p> <p xml:id="A02262-e121330"> <w lemma="verse" pos="n1" xml:id="A02262-064-b-0980">Verse</w> <pc xml:id="A02262-064-b-0990" unit="sentence">.</pc> <w lemma="50." pos="crd" xml:id="A02262-064-b-1000">50.</w> <pc xml:id="A02262-064-b-1010" unit="sentence"/> <w lemma="the" pos="d" xml:id="A02262-064-b-1020">The</w> <w lemma="relic" pos="n2" xml:id="A02262-064-b-1030" reg="Relics">Reliques</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-b-1040">of</w> <w lemma="their" pos="po" xml:id="A02262-064-b-1050">their</w> <w lemma="slaughter" pos="n1" xml:id="A02262-064-b-1060">slaughter</w> <pc xml:id="A02262-064-b-1070">,</pc> <pc xml:id="A02262-064-b-1080">]</pc> <w lemma="in" pos="acp-p" xml:id="A02262-064-b-1090">In</w> <w lemma="the" pos="d" xml:id="A02262-064-b-1100">the</w> <w lemma="day" pos="n2" xml:id="A02262-064-b-1110" reg="days">dayes</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-b-1120">of</w> <w lemma="Adrian" pos="n1-nn" xml:id="A02262-064-b-1130" rendition="#hi">Adrian</w> <pc xml:id="A02262-064-b-1140" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="A02262-064-b-1150">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-064-b-1160" rendition="#hi" reg="Jews">Iewes</w> <w lemma="raise" pos="vvd" xml:id="A02262-064-b-1170">raised</w> <w lemma="a" pos="d" xml:id="A02262-064-b-1180">a</w> <w lemma="new" pos="j" xml:id="A02262-064-b-1190">new</w> <w lemma="commotion" pos="n1" xml:id="A02262-064-b-1200">Commotion</w> <pc xml:id="A02262-064-b-1210">:</pc> <w lemma="of" pos="acp-p" xml:id="A02262-064-b-1220">of</w> <w lemma="who" pos="crq-r" xml:id="A02262-064-b-1230">whom</w> <w lemma="his" pos="po" xml:id="A02262-064-b-1240">his</w> <w lemma="lieutenant" pos="n1" xml:id="A02262-064-b-1250">Lieutenant</w> <pc xml:id="A02262-064-b-1260">,</pc> <w lemma="julius" pos="n1-nn" xml:id="A02262-064-b-1270" rendition="#hi" reg="julius">Iulius</w> <w lemma="Severus" pos="n1-nn" xml:id="A02262-064-b-1280" rendition="#hi">Severus</w> <pc xml:id="A02262-064-b-1290" rendition="#hi">,</pc> <w lemma="slay" pos="vvd" xml:id="A02262-064-b-1300">slew</w> <w lemma="five" pos="crd" xml:id="A02262-064-b-1310">five</w> <w lemma="hundred" pos="crd" xml:id="A02262-064-b-1320">hundred</w> <w lemma="and" pos="cc" xml:id="A02262-064-b-1330">and</w> <w lemma="four" pos="crd" xml:id="A02262-064-b-1340" reg="four">foure</w> <w lemma="score" pos="n1" xml:id="A02262-064-b-1350">score</w> <w lemma="thousand" pos="crd" xml:id="A02262-064-b-1360">thousand</w> <pc xml:id="A02262-064-b-1370">;</pc> <w lemma="transport" pos="vvg" xml:id="A02262-064-b-1380">transporting</w> <w lemma="the" pos="d" xml:id="A02262-064-b-1390">the</w> <w lemma="rest" pos="n1" xml:id="A02262-064-b-1400">rest</w> <w lemma="into" pos="acp-p" xml:id="A02262-064-b-1410">into</w> <w lemma="Spain" pos="n1-nn" xml:id="A02262-064-b-1420" rendition="#hi" reg="Spain">Spaine</w> <w lemma="by" pos="acp-p" xml:id="A02262-064-b-1430">by</w> <w lemma="the" pos="d" xml:id="A02262-064-b-1440">the</w> <w lemma="command" pos="n1" xml:id="A02262-064-b-1450">command</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-b-1460">of</w> <w lemma="the" pos="d" xml:id="A02262-064-b-1470">the</w> <w lemma="emperor" pos="n1" xml:id="A02262-064-b-1480" reg="Emperor">Emperour</w> <pc xml:id="A02262-064-b-1490">:</pc> <w lemma="so" pos="av" xml:id="A02262-064-b-1500">so</w> <w lemma="that" pos="cs" xml:id="A02262-064-b-1510">that</w> <w lemma="jewry" pos="n1-nn" xml:id="A02262-064-b-1520" rendition="#hi" reg="jewry">Iewry</w> <w lemma="be" pos="vvd" xml:id="A02262-064-b-1530">was</w> <w lemma="then" pos="av" xml:id="A02262-064-b-1540">then</w> <w lemma="without" pos="acp-p" xml:id="A02262-064-b-1550">without</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-064-b-1560" rendition="#hi" reg="jews">Iews</w> <pc xml:id="A02262-064-b-1570" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-064-b-1580">as</w> <w lemma="it" pos="pn" xml:id="A02262-064-b-1590">it</w> <w lemma="continue" pos="vvz" xml:id="A02262-064-b-1600">continues</w> <w lemma="to" pos="acp-p" xml:id="A02262-064-b-1610">to</w> <w lemma="this" pos="d" xml:id="A02262-064-b-1620">this</w> <w lemma="present" pos="n1" xml:id="A02262-064-b-1630">present</w> <pc xml:id="A02262-064-b-1640">.</pc> </p> <p xml:id="A02262-e121340"> <w lemma="Vers." pos="n-ab" xml:id="A02262-064-b-1650">Vers.</w> <pc xml:id="A02262-064-b-1660" unit="sentence"/> <w lemma="52." pos="crd" xml:id="A02262-064-b-1670">52.</w> <pc xml:id="A02262-064-b-1680" unit="sentence"/> <w lemma="despise" pos="j_vn" xml:id="A02262-064-b-1690" reg="Despised">Despis'd</w> <pc xml:id="A02262-064-b-1700">,</pc> <w lemma="and" pos="cc" xml:id="A02262-064-b-1710">and</w> <w lemma="wretched" pos="j" xml:id="A02262-064-b-1720">wretched</w> <pc xml:id="A02262-064-b-1730">,</pc> <w lemma="wander" pos="vvb" xml:id="A02262-064-b-1740">wander</w> <pc xml:id="A02262-064-b-1750">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-064-b-1760" reg="etc.">&amp;c.</w> <pc xml:id="A02262-064-b-1770" unit="sentence">]</pc> <w lemma="out" pos="av" xml:id="A02262-064-b-1780">Out</w> <w lemma="of" pos="acp-p" xml:id="A02262-064-b-1790">of</w> <w lemma="Spain" pos="n1-nn" xml:id="A02262-064-b-1800" rendition="#hi" reg="Spain">Spaine</w> <w lemma="they" pos="pns" xml:id="A02262-064-b-1810">they</w> <w lemma="be" pos="vvd" xml:id="A02262-064-b-1820">were</w> <w lemma="banish" pos="vvn" xml:id="A02262-064-b-1830">banished</w> <w lemma="in" pos="acp-p" xml:id="A02262-064-b-1840">in</w> <w lemma="the" pos="d" xml:id="A02262-064-b-1850">the</w> <w lemma="year" pos="n1" xml:id="A02262-064-b-1860" reg="year">yeer</w> <w lemma="1500." pos="crd" xml:id="A02262-064-b-1870">1500.</w> <w lemma="by" pos="acp-p" xml:id="A02262-064-b-1880">by</w> <w lemma="Ferdinand" pos="n1-nn" xml:id="A02262-064-b-1890" rendition="#hi">Ferdinand</w> <w lemma="and" pos="cc" xml:id="A02262-064-b-1900">and</w> <w lemma="Emanuel" pos="n1-nn" xml:id="A02262-064-b-1910" rendition="#hi">Emanuel</w> <pc xml:id="A02262-064-b-1920" unit="sentence" rendition="#hi">.</pc> <w lemma="now" pos="av" xml:id="A02262-064-b-1930">Now</w> <w lemma="scatter" pos="vvn" xml:id="A02262-064-b-1940" reg="scattered">scattred</w> <w lemma="throughout" pos="acp-p" xml:id="A02262-064-b-1950">throughout</w> <w lemma="the" pos="d" xml:id="A02262-064-b-1960">the</w> <w lemma="whole" pos="j" xml:id="A02262-064-b-1970">whole</w> <w lemma="world" pos="n1" xml:id="A02262-064-b-1980">World</w> <pc xml:id="A02262-064-b-1990">,</pc> <w lemma="and" pos="cc" xml:id="A02262-064-b-2000">and</w> <w lemma="hate" pos="vvn" xml:id="A02262-064-b-2010">hated</w> <w lemma="by" pos="acp-p" xml:id="A02262-064-b-2020">by</w> <w lemma="those" pos="d" xml:id="A02262-064-b-2030">those</w> <w lemma="among" pos="acp-p" xml:id="A02262-064-b-2040">among</w> <w lemma="who" pos="crq-ro" xml:id="A02262-064-b-2050">whom</w> <w lemma="they" pos="pns" xml:id="A02262-064-b-2060">they</w> <w lemma="live" pos="vvb" xml:id="A02262-064-b-2070">live</w> <pc xml:id="A02262-064-b-2080">;</pc> <w lemma="yet" pos="av" xml:id="A02262-064-b-2090">yet</w> <w lemma="suffer" pos="vvd" xml:id="A02262-064-b-2100">suffered</w> <w lemma="as" pos="acp-p" xml:id="A02262-064-b-2110">as</w> <w lemma="a" pos="d" xml:id="A02262-064-b-2120">a</w> <w lemma="necessary" pos="j" xml:id="A02262-064-b-2130">necessary</w> <w lemma="mischief" pos="n1" xml:id="A02262-064-b-2140" reg="mischief">mischiefe</w> <pc xml:id="A02262-064-b-2150">:</pc> <w lemma="subject" pos="j" xml:id="A02262-064-b-2160">subject</w> <w lemma="to" pos="acp-p" xml:id="A02262-064-b-2170">to</w> <w lemma="all" pos="d" xml:id="A02262-064-b-2180">all</w> <w lemma="wrong" pos="n2_j" xml:id="A02262-064-b-2190">wrongs</w> <w lemma="and" pos="cc" xml:id="A02262-064-b-2200">and</w> <w lemma="contumely" pos="n2" xml:id="A02262-064-b-2210">contumelies</w> <pc xml:id="A02262-064-b-2220">;</pc> <w lemma="who" pos="crq-r" xml:id="A02262-064-b-2230">who</w> <w lemma="can" pos="vmb" xml:id="A02262-064-b-2240">can</w> <w lemma="patient" pos="av_j" xml:id="A02262-064-b-2250">patiently</w> <w lemma="submit" pos="vvi" xml:id="A02262-064-b-2260">submit</w> <w lemma="themselves" pos="px" xml:id="A02262-064-b-2270">themselves</w> <w lemma="to" pos="acp-p" xml:id="A02262-064-b-2280">to</w> <w lemma="the" pos="d" xml:id="A02262-064-b-2290">the</w> <w lemma="time" pos="n2" xml:id="A02262-064-b-2300">times</w> <pc xml:id="A02262-064-b-2310">,</pc> <w lemma="and" pos="cc" xml:id="A02262-064-b-2320">and</w> <w lemma="to" pos="acp-p" xml:id="A02262-064-b-2330">to</w> <w lemma="whatsoever" pos="crq-r" xml:id="A02262-064-b-2340">whatsoever</w> <w lemma="may" pos="vmb" xml:id="A02262-064-b-2350">may</w> <w lemma="advance" pos="vvi" xml:id="A02262-064-b-2360">advance</w> <w lemma="their" pos="po" xml:id="A02262-064-b-2370">their</w> <w lemma="profit" pos="n1" xml:id="A02262-064-b-2380">profit</w> <pc xml:id="A02262-064-b-2390">.</pc> </p> <pb facs="65" n="122" xml:id="A02262-065-a"/> <p xml:id="A02262-e121350"> <w lemma="Vers." pos="n-ab" xml:id="A02262-065-a-0010">Vers.</w> <pc xml:id="A02262-065-a-0020" unit="sentence"/> <w lemma="53." pos="crd" xml:id="A02262-065-a-0030">53.</w> <pc xml:id="A02262-065-a-0040" unit="sentence"/> <w lemma="abolish" pos="vvn" xml:id="A02262-065-a-0050" reg="Abolished">Abolish'd</w> <w lemma="by" pos="acp-p" xml:id="A02262-065-a-0060">by</w> <w lemma="their" pos="po" xml:id="A02262-065-a-0070">their</w> <w lemma="law" pos="n1" xml:id="A02262-065-a-0080">Law</w> <pc xml:id="A02262-065-a-0090">,</pc> <w lemma="etc" pos="av" xml:id="A02262-065-a-0100" reg="etc.">&amp;c</w> <pc xml:id="A02262-065-a-0110">]</pc> <w lemma="this" pos="d" xml:id="A02262-065-a-0120">This</w> <w lemma="they" pos="pns" xml:id="A02262-065-a-0130">they</w> <w lemma="lose" pos="vvd" xml:id="A02262-065-a-0140">lost</w> <w lemma="in" pos="acp-p" xml:id="A02262-065-a-0150">in</w> <w lemma="the" pos="d" xml:id="A02262-065-a-0160">the</w> <w lemma="destruction" pos="n1" xml:id="A02262-065-a-0170">destruction</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-0180">of</w> <w lemma="their" pos="po" xml:id="A02262-065-a-0190">their</w> <w lemma="city" pos="n1" xml:id="A02262-065-a-0200">City</w> <pc xml:id="A02262-065-a-0210" unit="sentence">.</pc> <w lemma="yet" pos="av" xml:id="A02262-065-a-0220">Yet</w> <w lemma="daily" pos="av_j" xml:id="A02262-065-a-0230">daily</w> <w lemma="expect" pos="vvi" xml:id="A02262-065-a-0240">expect</w> <w lemma="that" pos="cs" xml:id="A02262-065-a-0250">that</w> <w lemma="Messiah" pos="n1-nn" xml:id="A02262-065-a-0260">Messias</w> <w lemma="who" pos="crq-r" xml:id="A02262-065-a-0270">who</w> <w lemma="be" pos="vvz" xml:id="A02262-065-a-0280">is</w> <w lemma="already" pos="av" xml:id="A02262-065-a-0290">already</w> <w lemma="come" pos="vvn" xml:id="A02262-065-a-0300">come</w> <pc xml:id="A02262-065-a-0310">:</pc> <w lemma="and" pos="cc" xml:id="A02262-065-a-0320">and</w> <pc xml:id="A02262-065-a-0330">,</pc> <w lemma="as" pos="acp-cs" xml:id="A02262-065-a-0340">as</w> <w lemma="they" pos="pns" xml:id="A02262-065-a-0350">they</w> <w lemma="believe" pos="vvb" xml:id="A02262-065-a-0360" reg="believe">beleeve</w> <pc xml:id="A02262-065-a-0370">,</pc> <w lemma="shall" pos="vmb" xml:id="A02262-065-a-0380">shall</w> <w lemma="restore" pos="vvi" xml:id="A02262-065-a-0390">restore</w> <w lemma="they" pos="pno" xml:id="A02262-065-a-0400">them</w> <w lemma="to" pos="acp-p" xml:id="A02262-065-a-0410">to</w> <w lemma="their" pos="po" xml:id="A02262-065-a-0420">their</w> <w lemma="temporal" pos="j" xml:id="A02262-065-a-0430" reg="temporal">temporall</w> <w lemma="kingdom" pos="n1" xml:id="A02262-065-a-0440" reg="Kingdom">Kingdome</w> <pc xml:id="A02262-065-a-0450">.</pc> </p> <p xml:id="A02262-e121360"> <w lemma="Vers." pos="n-ab" xml:id="A02262-065-a-0460">Vers.</w> <pc xml:id="A02262-065-a-0470" unit="sentence"/> <w lemma="55." pos="crd" xml:id="A02262-065-a-0480">55.</w> <pc xml:id="A02262-065-a-0490" unit="sentence"/> <w lemma="this" pos="d" xml:id="A02262-065-a-0500">This</w> <w lemma="infect" pos="j_vn" xml:id="A02262-065-a-0510">infected</w> <w lemma="soil" pos="n1" xml:id="A02262-065-a-0520" reg="soil">soyle</w> <pc xml:id="A02262-065-a-0530">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-065-a-0540" reg="etc.">&amp;c.</w> <pc xml:id="A02262-065-a-0550" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="A02262-065-a-0560">The</w> <w lemma="ecclesiastical" pos="j" xml:id="A02262-065-a-0570" reg="Ecclesiastical">Ecclesiasticall</w> <w lemma="history" pos="n2" xml:id="A02262-065-a-0580">Histories</w> <w lemma="report" pos="vvi" xml:id="A02262-065-a-0590">report</w> <pc xml:id="A02262-065-a-0600">,</pc> <w lemma="how" pos="crq-cs" xml:id="A02262-065-a-0610">how</w> <w lemma="joseph" pos="n1-nn" xml:id="A02262-065-a-0620" rendition="#hi" reg="joseph">Ioseph</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-0630">of</w> <w lemma="Arimathea" pos="n1-nn" xml:id="A02262-065-a-0640" rendition="#hi">Arimathea</w> <pc xml:id="A02262-065-a-0650" rendition="#hi">,</pc> <w lemma="after" pos="acp-cs" xml:id="A02262-065-a-0660">after</w> <w lemma="he" pos="pns" xml:id="A02262-065-a-0670">he</w> <w lemma="have" pos="vvd" xml:id="A02262-065-a-0680">had</w> <w lemma="suffer" pos="vvn" xml:id="A02262-065-a-0690">suffered</w> <w lemma="imprisonment" pos="n1" xml:id="A02262-065-a-0700">imprisonment</w> <w lemma="by" pos="acp-p" xml:id="A02262-065-a-0710">by</w> <w lemma="the" pos="d" xml:id="A02262-065-a-0720">the</w> <w lemma="envy" pos="n1" xml:id="A02262-065-a-0730">envy</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-0740">of</w> <w lemma="the" pos="d" xml:id="A02262-065-a-0750">the</w> <w lemma="jew" pos="n2-nn" xml:id="A02262-065-a-0760" rendition="#hi" reg="jews">Iews</w> <pc xml:id="A02262-065-a-0770" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="A02262-065-a-0780">and</w> <w lemma="be" pos="vvd" xml:id="A02262-065-a-0790">was</w> <w lemma="deliver" pos="vvn" xml:id="A02262-065-a-0800">delivered</w> <w lemma="by" pos="acp-p" xml:id="A02262-065-a-0810">by</w> <w lemma="a" pos="d" xml:id="A02262-065-a-0820">an</w> <w lemma="angel" pos="n1" xml:id="A02262-065-a-0830">Angel</w> <pc xml:id="A02262-065-a-0840">,</pc> <w lemma="leave" pos="vvd" xml:id="A02262-065-a-0850">left</w> <w lemma="his" pos="po" xml:id="A02262-065-a-0860">his</w> <w lemma="country" pos="n1" xml:id="A02262-065-a-0870" reg="Country">Countrey</w> <pc xml:id="A02262-065-a-0880">,</pc> <w lemma="and" pos="cc" xml:id="A02262-065-a-0890">and</w> <w lemma="sail" pos="vvd" xml:id="A02262-065-a-0900">sailed</w> <w lemma="to" pos="acp-p" xml:id="A02262-065-a-0910">to</w> <w lemma="Marseilles" pos="n1-nn" xml:id="A02262-065-a-0920" rendition="#hi" reg="Marseilles">Marcellis</w> <w lemma="in" pos="acp-p" xml:id="A02262-065-a-0930">in</w> <w lemma="France" pos="n1-nn" xml:id="A02262-065-a-0940" rendition="#hi">France</w> <pc xml:id="A02262-065-a-0950" rendition="#hi">:</pc> <w lemma="from" pos="acp-p" xml:id="A02262-065-a-0960">from</w> <w lemma="thence" pos="av" xml:id="A02262-065-a-0970">thence</w> <w lemma="pass" pos="vvg" xml:id="A02262-065-a-0980">passing</w> <w lemma="over" pos="acp-av" xml:id="A02262-065-a-0990">over</w> <w lemma="into" pos="acp-p" xml:id="A02262-065-a-1000">into</w> <w lemma="this" pos="d" xml:id="A02262-065-a-1010">this</w> <w lemma="island" pos="n1" xml:id="A02262-065-a-1020" reg="Island">Iland</w> <pc xml:id="A02262-065-a-1030">,</pc> <w lemma="he" pos="pns" xml:id="A02262-065-a-1040">he</w> <w lemma="preach" pos="vvd" xml:id="A02262-065-a-1050">preached</w> <w lemma="the" pos="d" xml:id="A02262-065-a-1060">the</w> <w lemma="gospel" pos="n1" xml:id="A02262-065-a-1070" reg="Gospel">Gospell</w> <w lemma="to" pos="acp-p" xml:id="A02262-065-a-1080">to</w> <w lemma="the" pos="d" xml:id="A02262-065-a-1090">the</w> <w lemma="Briton" pos="n2-nn" xml:id="A02262-065-a-1100" rendition="#hi" reg="Britons">Brittaines</w> <w lemma="and" pos="cc" xml:id="A02262-065-a-1110">and</w> <w lemma="Scot" pos="n2-nn" xml:id="A02262-065-a-1120" rendition="#hi">Scots</w> <pc xml:id="A02262-065-a-1130" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-065-a-1140">who</w> <w lemma="there" pos="av" xml:id="A02262-065-a-1150">there</w> <w lemma="exchange" pos="vvn" xml:id="A02262-065-a-1160">exchanged</w> <w lemma="this" pos="d" xml:id="A02262-065-a-1170">this</w> <w lemma="life" pos="n1" xml:id="A02262-065-a-1180">life</w> <w lemma="for" pos="acp-p" xml:id="A02262-065-a-1190">for</w> <w lemma="a" pos="d" xml:id="A02262-065-a-1200">a</w> <w lemma="better" pos="j-c" xml:id="A02262-065-a-1210">better</w> <pc xml:id="A02262-065-a-1220">.</pc> </p> <p xml:id="A02262-e121370"> <w lemma="Vers." pos="n-ab" xml:id="A02262-065-a-1230">Vers.</w> <pc xml:id="A02262-065-a-1240" unit="sentence"/> <w lemma="95." pos="crd" xml:id="A02262-065-a-1250">95.</w> <pc xml:id="A02262-065-a-1260" unit="sentence"/> <w lemma="who" pos="crq-q" xml:id="A02262-065-a-1270">Who</w> <w lemma="know" pos="vvz" xml:id="A02262-065-a-1280">knows</w> <w lemma="but" pos="acp-p" xml:id="A02262-065-a-1290">but</w> <w lemma="soon" pos="av" xml:id="A02262-065-a-1300" reg="soon">soone</w> <w lemma="a" pos="d" xml:id="A02262-065-a-1310">a</w> <w lemma="holy" pos="j-c" xml:id="A02262-065-a-1320">holier</w> <w lemma="age" pos="n1" xml:id="A02262-065-a-1330">Age</w> <pc xml:id="A02262-065-a-1340">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-065-a-1350" reg="etc.">&amp;c.</w> <pc xml:id="A02262-065-a-1360" unit="sentence">]</pc> <w lemma="Helena" pos="n1-nn" xml:id="A02262-065-a-1370" rendition="#hi">Helena</w> <w lemma="the" pos="d" xml:id="A02262-065-a-1380">the</w> <w lemma="mother" pos="n1" xml:id="A02262-065-a-1390">Mother</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-1400">of</w> <w lemma="Constantine" pos="n1-nn" xml:id="A02262-065-a-1410" rendition="#hi">Constantine</w> <pc xml:id="A02262-065-a-1420" rendition="#hi">,</pc> <w lemma="throw" pos="vvg" xml:id="A02262-065-a-1430">throwing</w> <w lemma="down" pos="acp-av" xml:id="A02262-065-a-1440" reg="down">downe</w> <w lemma="the" pos="d" xml:id="A02262-065-a-1450">the</w> <w lemma="fane" pos="n1" xml:id="A02262-065-a-1460">Fane</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-1470">of</w> <w lemma="Venus" pos="n1-nn" xml:id="A02262-065-a-1480" rendition="#hi">Venus</w> <pc xml:id="A02262-065-a-1490" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-065-a-1500">which</w> <w lemma="Adrian" pos="n1-nn" xml:id="A02262-065-a-1510" rendition="#hi">Adrian</w> <w lemma="have" pos="vvd" xml:id="A02262-065-a-1520">had</w> <w lemma="erect" pos="vvn" xml:id="A02262-065-a-1530">erected</w> <w lemma="on" pos="acp-p" xml:id="A02262-065-a-1540">on</w> <w lemma="Calvary" pos="n1-nn" xml:id="A02262-065-a-1550" rendition="#hi">Calvary</w> <pc xml:id="A02262-065-a-1560" rendition="#hi">,</pc> <w lemma="cover" pos="vvn" xml:id="A02262-065-a-1570">covered</w> <w lemma="both" pos="d" xml:id="A02262-065-a-1580">both</w> <w lemma="the" pos="d" xml:id="A02262-065-a-1590">the</w> <w lemma="mount" pos="n1" xml:id="A02262-065-a-1600">Mount</w> <w lemma="and" pos="cc" xml:id="A02262-065-a-1610">and</w> <w lemma="sepulchre" pos="n1" xml:id="A02262-065-a-1620">Sepulchre</w> <w lemma="with" pos="acp-p" xml:id="A02262-065-a-1630">with</w> <w lemma="a" pos="d" xml:id="A02262-065-a-1640">a</w> <w lemma="magnificent" pos="j" xml:id="A02262-065-a-1650">magnificent</w> <w lemma="temple" pos="n1" xml:id="A02262-065-a-1660">Temple</w> <pc xml:id="A02262-065-a-1670">,</pc> <w lemma="which" pos="crq-r" xml:id="A02262-065-a-1680">which</w> <w lemma="yet" pos="av" xml:id="A02262-065-a-1690">yet</w> <w lemma="have" pos="vvz" xml:id="A02262-065-a-1700">hath</w> <w lemma="resist" pos="vvn" xml:id="A02262-065-a-1710">resisted</w> <w lemma="the" pos="d" xml:id="A02262-065-a-1720">the</w> <w lemma="injury" pos="n2" xml:id="A02262-065-a-1730">injuries</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-1740">of</w> <w lemma="insolence" pos="n1" xml:id="A02262-065-a-1750">Insolence</w> <w lemma="and" pos="cc" xml:id="A02262-065-a-1760">and</w> <w lemma="time" pos="n1" xml:id="A02262-065-a-1770">Time</w> <pc xml:id="A02262-065-a-1780">:</pc> <w lemma="and" pos="cc" xml:id="A02262-065-a-1790">and</w> <w lemma="what" pos="crq-r" xml:id="A02262-065-a-1800">what</w> <w lemma="be" pos="vvd" xml:id="A02262-065-a-1810">was</w> <w lemma="before" pos="acp-av" xml:id="A02262-065-a-1820">before</w> <w lemma="without" pos="acp-p" xml:id="A02262-065-a-1830">without</w> <pc xml:id="A02262-065-a-1840">,</pc> <w lemma="in" pos="acp-p" xml:id="A02262-065-a-1850">in</w> <w lemma="reverence" pos="n1" xml:id="A02262-065-a-1860">reverence</w> <w lemma="to" pos="acp-p" xml:id="A02262-065-a-1870">to</w> <w lemma="the" pos="d" xml:id="A02262-065-a-1880">the</w> <w lemma="place" pos="n1" xml:id="A02262-065-a-1890">place</w> <pc xml:id="A02262-065-a-1900">,</pc> <w lemma="be" pos="vvz" xml:id="A02262-065-a-1910">is</w> <w lemma="now" pos="av" xml:id="A02262-065-a-1920">now</w> <w lemma="in" pos="acp-p" xml:id="A02262-065-a-1930">in</w> <w lemma="the" pos="d" xml:id="A02262-065-a-1940">the</w> <w lemma="heart" pos="n1" xml:id="A02262-065-a-1950">heart</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-1960">of</w> <w lemma="the" pos="d" xml:id="A02262-065-a-1970">the</w> <w lemma="city" pos="n1" xml:id="A02262-065-a-1980">City</w> <pc xml:id="A02262-065-a-1990" unit="sentence">.</pc> <w lemma="to" pos="acp-p" xml:id="A02262-065-a-2000">To</w> <w lemma="recover" pos="vvi" xml:id="A02262-065-a-2010">recover</w> <w lemma="this" pos="d" xml:id="A02262-065-a-2020">this</w> <w lemma="from" pos="acp-p" xml:id="A02262-065-a-2030">from</w> <w lemma="the" pos="d" xml:id="A02262-065-a-2040">the</w> <w lemma="Saracen" pos="n2-nn" xml:id="A02262-065-a-2050" rendition="#hi">Saracens</w> <pc xml:id="A02262-065-a-2060" rendition="#hi">,</pc> <w lemma="diverse" pos="j" xml:id="A02262-065-a-2070">divers</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-2080">of</w> <w lemma="the" pos="d" xml:id="A02262-065-a-2090">the</w> <w lemma="western" pos="j" xml:id="A02262-065-a-2100" reg="Western">Westerne</w> <w lemma="prince" pos="n2" xml:id="A02262-065-a-2110">Princes</w> <w lemma="have" pos="vvb" xml:id="A02262-065-a-2120">have</w> <w lemma="unfortunate" pos="av_j" xml:id="A02262-065-a-2130">unfortunately</w> <w lemma="venture" pos="vvn" xml:id="A02262-065-a-2140">ventured</w> <w lemma="their" pos="po" xml:id="A02262-065-a-2150">their</w> <w lemma="person" pos="n2" xml:id="A02262-065-a-2160">Persons</w> <w lemma="and" pos="cc" xml:id="A02262-065-a-2170">and</w> <w lemma="people" pos="n1" xml:id="A02262-065-a-2180">People</w> <pc xml:id="A02262-065-a-2190">:</pc> <w lemma="though" pos="cs" xml:id="A02262-065-a-2200">though</w> <w lemma="Godfrey" pos="n1-nn" xml:id="A02262-065-a-2210" rendition="#hi" reg="Godfrey">Godfry</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-2220">of</w> <w lemma="bullein" pos="n1-nn" xml:id="A02262-065-a-2230" rendition="#hi">Bullein</w> <pc xml:id="A02262-065-a-2240" rendition="#hi">,</pc> <w lemma="with" pos="acp-p" xml:id="A02262-065-a-2250">with</w> <w lemma="a" pos="d" xml:id="A02262-065-a-2260">an</w> <w lemma="army" pos="n1" xml:id="A02262-065-a-2270">Army</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-2280">of</w> <w lemma="three" pos="crd" xml:id="A02262-065-a-2290">three</w> <w lemma="hundred" pos="crd" xml:id="A02262-065-a-2300">hundred</w> <w lemma="thousand" pos="crd" xml:id="A02262-065-a-2310">thousand</w> <pc xml:id="A02262-065-a-2320">,</pc> <w lemma="make" pos="vvn" xml:id="A02262-065-a-2330">made</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-a-2340">of</w> <w lemma="the" pos="d" xml:id="A02262-065-a-2350">the</w> <w lemma="city" pos="n1" xml:id="A02262-065-a-2360">City</w> <w lemma="and" pos="cc" xml:id="A02262-065-a-2370">and</w> <w lemma="country" pos="n1" xml:id="A02262-065-a-2380">Country</w> <w lemma="a" pos="d" xml:id="A02262-065-a-2390">an</w> <w lemma="absolute" pos="j" xml:id="A02262-065-a-2400">absolute</w> <w lemma="conquest" pos="n1" xml:id="A02262-065-a-2410">Conquest</w> <pc xml:id="A02262-065-a-2420">:</pc> <w lemma="who" pos="crq-rg" xml:id="A02262-065-a-2430">Whose</w> <w lemma="successor" pos="n2" xml:id="A02262-065-a-2440" reg="Successors">Successours</w> <w lemma="hold" pos="vvd" xml:id="A02262-065-a-2450">held</w> <w lemma="it" pos="pn" xml:id="A02262-065-a-2460">it</w> <pb facs="65" n="123" xml:id="A02262-065-b"/> <w lemma="for" pos="acp-p" xml:id="A02262-065-b-0010">for</w> <w lemma="fourscore" pos="crd" xml:id="A02262-065-b-0020" reg="fourscore">fourescore</w> <w lemma="and" pos="cc" xml:id="A02262-065-b-0030">and</w> <w lemma="nine" pos="crd" xml:id="A02262-065-b-0040">nine</w> <w lemma="year" pos="n2" xml:id="A02262-065-b-0050" reg="years">yeers</w> <pc xml:id="A02262-065-b-0060">,</pc> <w lemma="and" pos="cc" xml:id="A02262-065-b-0070">and</w> <w lemma="then" pos="av" xml:id="A02262-065-b-0080">then</w> <w lemma="beat" pos="vvn" xml:id="A02262-065-b-0090">beaten</w> <w lemma="out" pos="av" xml:id="A02262-065-b-0100">out</w> <w lemma="by" pos="acp-p" xml:id="A02262-065-b-0110">by</w> <w lemma="Saladine" pos="n1-nn" xml:id="A02262-065-b-0120" rendition="#hi">Saladine</w> <w lemma="the" pos="d" xml:id="A02262-065-b-0130">the</w> <w lemma="egyptian" pos="j-nn" xml:id="A02262-065-b-0140" rendition="#hi" reg="Egyptian">Aegyptian</w> <w lemma="sultan" pos="n1" xml:id="A02262-065-b-0150">Sultan</w> <pc xml:id="A02262-065-b-0160" unit="sentence">.</pc> <w lemma="yet" pos="av" xml:id="A02262-065-b-0170">Yet</w> <w lemma="yearly" pos="j" xml:id="A02262-065-b-0180" reg="yearly">yeerly</w> <w lemma="be" pos="vvz" xml:id="A02262-065-b-0190">is</w> <w lemma="the" pos="d" xml:id="A02262-065-b-0200">the</w> <w lemma="sepulchre" pos="n1" xml:id="A02262-065-b-0210">Sepulchre</w> <w lemma="visit" pos="vvn" xml:id="A02262-065-b-0220">visited</w> <pc xml:id="A02262-065-b-0230">,</pc> <w lemma="though" pos="cs" xml:id="A02262-065-b-0240">though</w> <w lemma="now" pos="av" xml:id="A02262-065-b-0250">now</w> <w lemma="in" pos="acp-p" xml:id="A02262-065-b-0260">in</w> <w lemma="the" pos="d" xml:id="A02262-065-b-0270">the</w> <w lemma="possession" pos="n1" xml:id="A02262-065-b-0280">possession</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-b-0290">of</w> <w lemma="the" pos="d" xml:id="A02262-065-b-0300">the</w> <w lemma="Turk" pos="n1-nn" xml:id="A02262-065-b-0310" rendition="#hi" reg="Turk">Turke</w> <pc xml:id="A02262-065-b-0320" rendition="#hi">,</pc> <w lemma="from" pos="acp-p" xml:id="A02262-065-b-0330">from</w> <w lemma="all" pos="d" xml:id="A02262-065-b-0340">all</w> <w lemma="part" pos="n2" xml:id="A02262-065-b-0350">parts</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-b-0360">of</w> <w lemma="the" pos="d" xml:id="A02262-065-b-0370">the</w> <w lemma="world" pos="n1" xml:id="A02262-065-b-0380">World</w> <w lemma="by" pos="acp-p" xml:id="A02262-065-b-0390">by</w> <w lemma="thousand" pos="crd" xml:id="A02262-065-b-0400">thousands</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-b-0410">of</w> <w lemma="Christian" pos="n2-nn_j" xml:id="A02262-065-b-0420">Christians</w> <pc xml:id="A02262-065-b-0430">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-065-b-0440">who</w> <w lemma="there" pos="av" xml:id="A02262-065-b-0450">there</w> <w lemma="pay" pos="vvi" xml:id="A02262-065-b-0460">pay</w> <w lemma="their" pos="po" xml:id="A02262-065-b-0470">their</w> <w lemma="vow" pos="n2" xml:id="A02262-065-b-0480" reg="vows">vowes</w> <pc xml:id="A02262-065-b-0490">,</pc> <w lemma="and" pos="cc" xml:id="A02262-065-b-0500">and</w> <w lemma="exercise" pos="vvi" xml:id="A02262-065-b-0510">exercise</w> <w lemma="their" pos="po" xml:id="A02262-065-b-0520">their</w> <w lemma="devotion" pos="n2" xml:id="A02262-065-b-0530">Devotions</w> <pc xml:id="A02262-065-b-0540">.</pc> </p> <p xml:id="A02262-e121380"> <w lemma="Vers." pos="n-ab" xml:id="A02262-065-b-0550">Vers.</w> <pc xml:id="A02262-065-b-0560" unit="sentence"/> <w lemma="109." pos="crd" xml:id="A02262-065-b-0570">109.</w> <pc xml:id="A02262-065-b-0580" unit="sentence"/> <w lemma="of" pos="acp-p" xml:id="A02262-065-b-0590">Of</w> <w lemma="his" pos="po" xml:id="A02262-065-b-0600">his</w> <w lemma="royal" pos="j" xml:id="A02262-065-b-0610" reg="Royal">Royall</w> <w lemma="blood" pos="n1" xml:id="A02262-065-b-0620" reg="Blood">Bloud</w> <pc xml:id="A02262-065-b-0630">,</pc> <w lemma="etc" pos="av" xml:id="A02262-065-b-0640" reg="etc.">&amp;c</w> <pc xml:id="A02262-065-b-0650">]</pc> <w lemma="of" pos="acp-p" xml:id="A02262-065-b-0660">Of</w> <w lemma="David" pos="n1g-nn" xml:id="A02262-065-b-0670" rendition="#hi" reg="David's">Davids</w> <pc xml:id="A02262-065-b-0680" rendition="#hi">:</pc> <w lemma="see" pos="vvb" xml:id="A02262-065-b-0690">See</w> <w lemma="the" pos="d" xml:id="A02262-065-b-0700">the</w> <w lemma="note" pos="n2" xml:id="A02262-065-b-0710">Notes</w> <w lemma="upon" pos="acp-p" xml:id="A02262-065-b-0720">upon</w> <w lemma="the" pos="d" xml:id="A02262-065-b-0730">the</w> <w lemma="264." pos="crd" xml:id="A02262-065-b-0740">264.</w> <pc xml:id="A02262-065-b-0750" unit="sentence"/> <w lemma="verse" pos="n1" xml:id="A02262-065-b-0760">Verse</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-b-0770">of</w> <w lemma="the" pos="d" xml:id="A02262-065-b-0780">the</w> <w lemma="second" pos="ord" xml:id="A02262-065-b-0790">second</w> <w lemma="act" pos="n1" xml:id="A02262-065-b-0800">Act</w> <pc xml:id="A02262-065-b-0810">.</pc> </p> <p xml:id="A02262-e121390"> <w lemma="Vers." pos="n-ab" xml:id="A02262-065-b-0820">Vers.</w> <pc xml:id="A02262-065-b-0830" unit="sentence"/> <w lemma="139." pos="crd" xml:id="A02262-065-b-0840">139.</w> <pc xml:id="A02262-065-b-0850" unit="sentence"/> <w lemma="not" pos="xx" xml:id="A02262-065-b-0860">Not</w> <w lemma="that" pos="d" xml:id="A02262-065-b-0870">that</w> <w lemma="fierce" pos="j" xml:id="A02262-065-b-0880">fierce</w> <w lemma="prince" pos="n1" xml:id="A02262-065-b-0890">Prince</w> <pc xml:id="A02262-065-b-0900">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-065-b-0910" reg="etc.">&amp;c.</w> <pc xml:id="A02262-065-b-0920" unit="sentence">]</pc> <w lemma="Herod" pos="n1-nn" xml:id="A02262-065-b-0930" rendition="#hi">Herod</w> <w lemma="the" pos="d" xml:id="A02262-065-b-0940">the</w> <w lemma="great" pos="j" xml:id="A02262-065-b-0950">Great</w> <pc xml:id="A02262-065-b-0960">,</pc> <w lemma="the" pos="d" xml:id="A02262-065-b-0970">the</w> <w lemma="murderer" pos="n1" xml:id="A02262-065-b-0980">murderer</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-b-0990">of</w> <w lemma="the" pos="d" xml:id="A02262-065-b-1000">the</w> <w lemma="infant" pos="n2" xml:id="A02262-065-b-1010">Infants</w> <pc xml:id="A02262-065-b-1020">:</pc> <w lemma="who" pos="crq-r" xml:id="A02262-065-b-1030">who</w> <w lemma="put" pos="vvd" xml:id="A02262-065-b-1040">put</w> <w lemma="three" pos="crd" xml:id="A02262-065-b-1050">three</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-b-1060">of</w> <w lemma="his" pos="po" xml:id="A02262-065-b-1070">his</w> <w lemma="son" pos="n2" xml:id="A02262-065-b-1080" reg="sons">sonnes</w> <w lemma="to" pos="acp-p" xml:id="A02262-065-b-1090">to</w> <w lemma="death" pos="n1" xml:id="A02262-065-b-1100">death</w> <pc xml:id="A02262-065-b-1110">;</pc> <w lemma="with" pos="acp-p" xml:id="A02262-065-b-1120">with</w> <w lemma="his" pos="po" xml:id="A02262-065-b-1130">his</w> <w lemma="wife" pos="n1" xml:id="A02262-065-b-1140">wife</w> <w lemma="Mariam" pos="n1-nn" xml:id="A02262-065-b-1150" rendition="#hi" reg="Mariam">Mariamme</w> <pc xml:id="A02262-065-b-1160" rendition="#hi">,</pc> <w lemma="who" pos="crq-ro" xml:id="A02262-065-b-1170">whom</w> <w lemma="he" pos="pns" xml:id="A02262-065-b-1180">he</w> <w lemma="frantical" pos="av_j" xml:id="A02262-065-b-1190" reg="frantically">frantickly</w> <w lemma="affect" pos="vvn" xml:id="A02262-065-b-1200">affected</w> <pc xml:id="A02262-065-b-1210">.</pc> </p> <p xml:id="A02262-e121400"> <w lemma="Vers." pos="n-ab" xml:id="A02262-065-b-1220">Vers.</w> <pc xml:id="A02262-065-b-1230" unit="sentence"/> <w lemma="140." pos="crd" xml:id="A02262-065-b-1240">140.</w> <pc xml:id="A02262-065-b-1250" unit="sentence"/> <w lemma="nor" pos="cc-x" xml:id="A02262-065-b-1260">Nor</w> <w lemma="his" pos="po" xml:id="A02262-065-b-1270">his</w> <w lemma="successor" pos="n1" xml:id="A02262-065-b-1280" reg="Successor">Successour</w> <pc xml:id="A02262-065-b-1290">,</pc> <w lemma="etc" pos="n-ab" xml:id="A02262-065-b-1300" reg="etc.">&amp;c.</w> <pc xml:id="A02262-065-b-1310" unit="sentence">]</pc> <w lemma="Herod" pos="n1-nn" xml:id="A02262-065-b-1320" rendition="#hi">Herod</w> <w lemma="Antipas" pos="n1-nn" xml:id="A02262-065-b-1330" rendition="#hi">Antipas</w> <pc xml:id="A02262-065-b-1340" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="A02262-065-b-1350">who</w> <w lemma="cut" pos="vvd" xml:id="A02262-065-b-1360">cut</w> <w lemma="off" pos="acp-av" xml:id="A02262-065-b-1370">off</w> <w lemma="the" pos="d" xml:id="A02262-065-b-1380">the</w> <w lemma="head" pos="n1" xml:id="A02262-065-b-1390">Head</w> <w lemma="of" pos="acp-p" xml:id="A02262-065-b-1400">of</w> <w lemma="john" pos="n1-nn" xml:id="A02262-065-b-1410" rendition="#hi" reg="john">Iohn</w> <w lemma="the" pos="d" xml:id="A02262-065-b-1420">the</w> <w lemma="baptist" pos="n1" xml:id="A02262-065-b-1430" rendition="#hi">Baptist</w> <pc xml:id="A02262-065-b-1440" rendition="#hi">.</pc> </p> <p xml:id="A02262-e121410"> <w lemma="Vers." pos="n-ab" xml:id="A02262-065-b-1450">Vers.</w> <pc xml:id="A02262-065-b-1460" unit="sentence"/> <w lemma="189." pos="crd" xml:id="A02262-065-b-1470">189.</w> <pc xml:id="A02262-065-b-1480" unit="sentence"/> <w lemma="you" pos="pn" xml:id="A02262-065-b-1490">You</w> <w lemma="neighbour" pos="n2" xml:id="A02262-065-b-1500">neighbours</w> <w lemma="to" pos="acp-p" xml:id="A02262-065-b-1510">to</w> <w lemma="the" pos="d" xml:id="A02262-065-b-1520">the</w> <w lemma="sun" pos="n1g" xml:id="A02262-065-b-1530" reg="sun's">Sunnes</w> <w lemma="uprise" pos="n1" xml:id="A02262-065-b-1540" reg="uprise">up-rise</w> <pc xml:id="A02262-065-b-1550">]</pc> <w lemma="the" pos="d" xml:id="A02262-065-b-1560">The</w> <w lemma="persian" pos="j-nn" xml:id="A02262-065-b-1570" rendition="#hi">Persian</w> <w lemma="magi" pos="n2" xml:id="A02262-065-b-1580">Magi</w> <pc xml:id="A02262-065-b-1590" unit="sentence">.</pc> </p> </div> <trailer xml:id="A02262-e121420"> <w lemma="finis" pos="fw-la" xml:id="A02262-065-b-1600">FINIS</w> <pc xml:id="A02262-065-b-1610" unit="sentence">.</pc> </trailer> </div> </body> <back xml:id="A02262-e121430"> <div type="imprimatur" xml:id="A02262-e121440"> <pb facs="66" xml:id="A02262-066-a"/> <p xml:id="A02262-e121450"> <w lemma="imprimatur" pos="fw-la" xml:id="A02262-066-a-0010" rendition="#hi">Imprimatur</w> <pc xml:id="A02262-066-a-0020" unit="sentence" rendition="#hi">.</pc> </p> <closer xml:id="A02262-e121460"> <signed xml:id="A02262-e121470"> <w lemma="joannes" pos="n1-nn" xml:id="A02262-066-a-0030" reg="joannes">Ioannes</w> <w lemma="Hansley" pos="n1-nn" xml:id="A02262-066-a-0040">Hansley</w> <pc xml:id="A02262-066-a-0050" unit="sentence">.</pc> </signed> <dateline xml:id="A02262-e121480"> <date xml:id="A02262-e121490"> <w lemma="September" pos="n1-nn" xml:id="A02262-066-a-0060">September</w> <w lemma="27." pos="crd" xml:id="A02262-066-a-0070">27.</w> <w lemma="1639" pos="crd" xml:id="A02262-066-a-0080">1639</w> <pc xml:id="A02262-066-a-0090" unit="sentence">.</pc> </date> </dateline> </closer> <pb facs="66" xml:id="A02262-066-b"/> </div> <div type="machine-generated_castlist"> <head>Machine-generated castlist</head> <list n="164-A02262"> <item xml:id="A02262-chorus" n="12"> <seg type="character_name">A02262-chorus</seg> <seg type="speech_count">12</seg> </item> <item xml:id="A02262-pilate" n="7"> <seg type="character_name">A02262-pilate</seg> <seg type="speech_count">7</seg> </item> <item xml:id="A02262-2_nuntius" n="5"> <seg type="character_name">A02262-2_nuntius</seg> <seg type="speech_count">5</seg> </item> <item xml:id="A02262-nuntius_1" n="4"> <seg type="character_name">A02262-nuntius_1</seg> <seg type="speech_count">4</seg> </item> <item xml:id="A02262-joseph" n="3"> <seg type="character_name">A02262-joseph</seg> <seg type="speech_count">3</seg> </item> <item xml:id="A02262-mary" n="3"> <seg type="character_name">A02262-mary</seg> <seg type="speech_count">3</seg> </item> <item xml:id="A02262-john" n="3"> <seg type="character_name">A02262-john</seg> <seg type="speech_count">3</seg> </item> <item xml:id="A02262-jews" n="3"> <seg type="character_name">A02262-jews</seg> <seg type="speech_count">3</seg> </item> <item xml:id="A02262-nicodemus" n="3"> <seg type="character_name">A02262-nicodemus</seg> <seg type="speech_count">3</seg> </item> <item xml:id="A02262-caiaphas" n="3"> <seg type="character_name">A02262-caiaphas</seg> <seg type="speech_count">3</seg> </item> <item xml:id="A02262-chorus_jewish_women" n="2"> <seg type="character_name">A02262-chorus_jewish_women</seg> <seg type="speech_count">2</seg> </item> <item xml:id="A02262-jesus" n="2"> <seg type="character_name">A02262-jesus</seg> <seg type="speech_count">2</seg> </item> <item xml:id="A02262-judas" n="2"> <seg type="character_name">A02262-judas</seg> <seg type="speech_count">2</seg> </item> <item xml:id="A02262-chorus_romans" n="1"> <seg type="character_name">A02262-chorus_romans</seg> <seg type="speech_count">1</seg> </item> <item xml:id="A02262-peter" n="1"> <seg type="character_name">A02262-peter</seg> <seg type="speech_count">1</seg> </item> <item xml:id="A02262-1_nuntius" n="1"> <seg type="character_name">A02262-1_nuntius</seg> <seg type="speech_count">1</seg> </item> </list> </div> <div type="textual_notes"> <head>Textual Notes</head> <p>The textual notes below aim at making textual corrections readable in their immediate context and facilitating access to the source text. A five-digit number preceded by 'A' or 'B' represents an EEBO-TCP filenumber. A notation like "6-b-2890" means "look for EEBO page image 6 of that text, word 289 on the right side of the double-page image." That reference is followed by the corrupt reading. A black dot stands for an unidentified letter, a black square for an unidentified punctuation mark, a diamond for a missing word, and the ellipsis for a short span of undefined length. The corrected reading is displayed as a keyword in context.</p> <note target="A02262-002-b-0100" xml:id="A02262-2-b-0100-n"> <label>A02262-002-b-0100</label> <sic>IAm</sic> <seg/> <corr>I Am</corr> <seg>bold to present you with this Peece of</seg> </note> <note target="A02262-007-a-1470" xml:id="A02262-7-a-1470-n"> <label>A02262-007-a-1470</label> <sic>perish�</sic> <seg>mine it spare ! Lest the World should , I</seg> <corr>perish</corr> <seg>; and must beare The punishments of all</seg> </note> <note target="A02262-007-b-0520" xml:id="A02262-7-b-0520-n"> <label>A02262-007-b-0520</label> <sic>thy'fraud</sic> <seg>; I am not taken by Thy guile , but know</seg> <corr>thy' fraud</corr> <seg>, and hast to die . But you my chosen</seg> </note> <note target="A02262-007-b-0900" xml:id="A02262-7-b-0900-n"> <label>A02262-007-b-0900</label> <sic>insacred</sic> <seg>washings past , reherse Your Makers excellence</seg> <corr>in sacred</corr> <seg>Verse ; While I to those frequented</seg> </note> <note target="A02262-008-a-0110" xml:id="A02262-8-a-0110-n"> <label>A02262-008-a-0110</label> <sic>illustriou's</sic> <seg>Phosphorus , who leads the Starres , And Day's</seg> <corr>illustrious</corr> <seg>Path prepares , Who last of all the Hoast</seg> </note> <note target="A02262-012-a-1300" xml:id="A02262-12-a-1300-n"> <label>A02262-012-a-1300</label> <sic>offaith</sic> <seg>hath All crimes committed in this breach</seg> <corr>of faith</corr> <seg>. VVho towring hopes on his own strength</seg> </note> <note target="A02262-012-b-0720" xml:id="A02262-12-b-0720-n"> <label>A02262-012-b-0720</label> <sic>�</sic> <seg>large Mouthes their foming currents steep</seg> <corr>,</corr> <seg>Or that red Sea , whose waves in Rampires</seg> </note> <note target="A02262-012-b-1180" xml:id="A02262-12-b-1180-n"> <label>A02262-012-b-1180</label> <sic>torrentsfall</sic> <seg>! Raise stormes of sighes ; let teares in</seg> <corr>torrents fall</corr> <seg>, And on thy blushing cheekes deep</seg> </note> <note target="A02262-015-a-1300" xml:id="A02262-15-a-1300-n"> <label>A02262-015-a-1300</label> <sic>Vulgarsowes</sic> <seg>this City came . Who seeds of War among the</seg> <corr>Vulgar sowes</corr> <seg>: With what injustice Romane Armes</seg> </note> <note target="A02262-017-a-0270" xml:id="A02262-17-a-0270-n"> <label>A02262-017-a-0270</label> <sic>belong</sic> <seg>truely sung ; Thy absence should not now</seg> <corr>be long</corr> <seg>. Thee , by thy Vertue , we intreat ; The</seg> </note> <note target="A02262-020-a-0540" xml:id="A02262-20-a-0540-n"> <label>A02262-020-a-0540</label> <sic>seorn'd</sic> <seg>bred . To laughter doom'd , his Rivall Herod</seg> <corr>scorned</corr> <seg>; And sent him back , in purple robes adorn'd</seg> </note> <note target="A02262-022-a-0370" xml:id="A02262-22-a-0370-n"> <label>A02262-022-a-0370</label> <sic>letit</sic> <seg>destruction shall Draw down celestiall Vengeance ,</seg> <corr>let it</corr> <seg>fall Thick on our heads , in punishment</seg> </note> <note target="A02262-027-a-0350" xml:id="A02262-27-a-0350-n"> <label>A02262-027-a-0350</label> <sic>soreadily</sic> <seg>Subordinates should die . But who that Day</seg> <corr>so readily</corr> <seg>compli'd To give a life , austerely</seg> </note> <note target="A02262-031-a-0450" xml:id="A02262-31-a-0450-n"> <label>A02262-031-a-0450</label> <sic>palefoes</sic> <seg>That fatall Ark , so terrible of old To our</seg> <corr>pale foes</corr> <seg>, which Cherubins of Gold Veil'd with</seg> </note> <note target="A02262-031-a-0660" xml:id="A02262-31-a-0660-n"> <label>A02262-031-a-0660</label> <sic>Godreveal'd</sic> <seg>closure held Those two-leav'd Tables , wherein</seg> <corr>God reveal'd</corr> <seg>His sacred Lawes ; That Food which</seg> </note> <note target="A02262-031-a-1400" xml:id="A02262-31-a-1400-n"> <label>A02262-031-a-1400</label> <sic>Ageshid</sic> <seg>rupture , but the Breach . What was from former</seg> <corr>Ages hid</corr> <seg>, is shown ; Which struck so great a</seg> </note> <note target="A02262-031-b-1500" xml:id="A02262-31-b-1500-n"> <label>A02262-031-b-1500</label> <sic>Cohortlesse</sic> <seg>souls at once a passage found . Nor had the</seg> <corr>Cohort lesse</corr> <seg>to Jesus done , Who now the Course prescrib'd</seg> </note> <note target="A02262-031-b-1580" xml:id="A02262-31-b-1580-n"> <label>A02262-031-b-1580</label> <sic>Courseprescrib'd</sic> <seg>the Cohortlesse to Jesus done , Who now the</seg> <corr>Course prescrib'd</corr> <seg>by Fate had runne : But dead</seg> </note> <note target="A02262-034-a-1600" xml:id="A02262-34-a-1600-n"> <label>A02262-034-a-1600</label> <sic>Caesarlesse</sic> <seg>Senators or Priests ? The Doome display'd They</seg> <corr>Caesar lesse</corr> <seg>then Caiaphas obay'd . Let us transferre</seg> </note> <note target="A02262-034-b-1210" xml:id="A02262-34-b-1210-n"> <label>A02262-034-b-1210</label> <sic>de youre</sic> <seg>Showre Of pitch descend : Let stenching Seas</seg> <corr>deuour</corr> <seg>This cursed City . Sodome , thou art cleare</seg> </note> <note target="A02262-036-a-0960" xml:id="A02262-36-a-0960-n"> <label>A02262-036-a-0960</label> <sic>hereadore</sic> <seg>celebrate this Tombe ; And Kings as in a Temple</seg> <corr>here adore</corr> <seg>; Through fire and sword sought from</seg> </note> <note target="A02262-036-a-1910" xml:id="A02262-36-a-1910-n"> <label>A02262-036-a-1910</label> <sic>beavenly</sic> <seg>uncover'd bones ; nor wast of Time Resolve this</seg> <corr>heavenly</corr> <seg>figure into slime .</seg> </note> <note target="A02262-039-b-1750" xml:id="A02262-39-b-1750-n"> <label>A02262-039-b-1750</label> <sic>aslisted</sic> <seg>which Darknesse put to flight , Thy Throws</seg> <corr>assisted</corr> <seg>in that festive Night : Who over thy adored</seg> </note> <note target="A02262-039-b-1920" xml:id="A02262-39-b-1920-n"> <label>A02262-039-b-1920</label> <sic>Allelu jah's</sic> <seg>adored Infant hung With golden wings , and</seg> <corr>Allelujah's</corr> <seg>sung : While the Old Sky , to imitate that</seg> </note> <note target="A02262-044-a-2180" xml:id="A02262-44-a-2180-n"> <label>A02262-044-a-2180</label> <sic>theirabundance</sic> <seg>In the Plaines adjoyning to Iericho : from</seg> <corr>their abundance</corr> <seg>called the Citie of Palmes .</seg> </note> <note target="A02262-046-b-1680" xml:id="A02262-46-b-1680-n"> <label>A02262-046-b-1680</label> <sic>o' re-fly</sic> <seg>flight . VVhich when those aiery Passengers</seg> <corr>o're-fly</corr> <seg>, Forgetfull of their wings , they fall</seg> </note> <note target="A02262-053-a-1710" xml:id="A02262-53-a-1710-n"> <label>A02262-053-a-1710</label> <sic>Inlius</sic> <seg>expulsion of one another in their Civill warres :</seg> <corr>Iuilus</corr> <seg>Coesar vanquishing Pompey : Mark Anthony</seg> </note> <note target="A02262-057-b-1870" xml:id="A02262-57-b-1870-n"> <label>A02262-057-b-1870</label> <sic>dislolved</sic> <seg>opinion , that the World shall neither be</seg> <corr>dissolved</corr> <seg>nor anihilated : strengthning their assertion</seg> </note> <note target="A02262-061-a-0960" xml:id="A02262-61-a-0960-n"> <label>A02262-061-a-0960</label> <sic>surpasleth</sic> <seg>gave sight to the blinde by birth , which</seg> <corr>surpasseth</corr> <seg>the power of art ; threw out wicked Spirits</seg> </note> <note target="A02262-058-b-1840" xml:id="A02262-58-b-1840-n"> <label>A02262-058-b-1840</label> <sic>Pha�</sic> <seg/> <corr>Phar</corr> <seg>. l. 6.</seg> </note> </div> </back> </text> </TEI> 
A23813	----	The grand conspiracy of the members against the mind, of Jews against their King as it hath been delivered in the four following sermons / by John Allington, (a sequestered divine). Allington, John, d. 1682. This text is an enriched version of the TCP digital transcription A23813 of text R15485 in the English Short Title Catalog (Wing A1209). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 245 KB of XML-encoded text transcribed from 109 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A23813 Wing A1209 ESTC R15485 12854889 ocm 12854889 94606 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23813) Transcribed from: (Early English Books Online ; image set 94606) Images scanned from microfilm: (Early English books, 1641-1700 ; 705:15) The grand conspiracy of the members against the mind, of Jews against their King as it hath been delivered in the four following sermons / by John Allington, (a sequestered divine). Allington, John, d. 1682. This text is an enriched version of the TCP digital transcription A23813 of text R15485 in the English Short Title Catalog (Wing A1209). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [2], 214 p. Printed by E.C. for R. Royston ..., London : 1654. Sermons 2-4 each have special t.p. Reproduction of original in Huntington Library. The grand conspiracy of Jews against their King : a sermon preached in August, 1647 -- The grand conspiracy of Jews against their King : preached in January 1649 -- The grand conspiracy of Jews against their King : a demonstration of the highest insolencies proceed from men of the lowest and most base extractions. eng Jesus Christ -- Royal office. Sermons, English -- 17th century. A23813 R15485 (Wing A1209). civilwar no The grand conspiracy of the members against the mind, of Jews against their King. As it hath been delivered in the four following sermons. B Allington, John 1654 45707 166 80 0 0 0 0 54 D The rate of 54 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2006-02 TCP Assigned for keying and markup 2006-08 SPi Global Keyed and coded from ProQuest page images 2006-09 Judith Siefring Sampled and proofread 2006-09 Judith Siefring Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE GRAND CONSPIRACY OF THE Members against the Mind , OF Jews against their King . As it hath been delivered in the four following SERMONS . By JOHN ALLINGTON , [ A Sequestred DIVINE . ] THE THIRD EDITION . LONDON , Printed by E. C. for R. ROYSTON , at the Angel in Ivie-lane , 1654. SERM. I. Preached , 1644. ROM. 7. part of the 23. v. But I see another Law in my Members warring against the Law of my Minde , &c. IN these words ( though I say it not ) some may , perchance , fancy a proper Emblem of the Times ; for here is the Inferiour warring against the Superiour , the Lower house against the Higher , the Members against the Minde , and , which is somewhat more , both pretend a legall Combate , both plead the Law is on their side ; for the Members , as well as the Mind , pretend a Law , Law against Law ; I finde a Law in my Members warring against the Law of my Minde ; so that both Mind and Members warring , give out , and boast they have Law for it , whilest each seek the destruction of other , they both profess , as legall , to justifie their proceedings . In the grand Difference and sad Combustions of these dayes , no Man ( I suppose ) will hold a private Person to be a competent Arbitratour ; and yet in this great Dissension and Mutiny between Mind and Members , between Flesh and Spirit ( I conceive ) there is no man so little interessed , but it concerns him neerly to be able to say in which of these is the Legislative Power , it concerns every of us to be able to say whether it be in the power of the Mind , or the Members to propound a Law ; whether it be in the power of the Mind or the Members to denounce a War ; whether the Mind or the Members ought in this case , to have the Negative , or the Over-ruling Voice . For , How shall it be found possible to compound this difference ? How in this War can we possibly be able to say or determine on which side we ought to be ? ( for Neutralls in this fight no men living can be ) Whether we ought to side with the Mind or the Members ? Whether the law of the supremest or of the lowest portion of the soul ought to sway the whole man ? This ( say we ) cannot , before it evidently shal appear in whether of these God hath placed this Power . For , if the Members have the Power , if they must give the Law , it is then Rebellion in the Mind not to be ruled , or to war against them ; But if the Mind have this preheminence , if Law and War shall prove only at her dispose , 't is then Rebellion in the Members , not to be captive at her Will , not to be guided by her Law , not to lay down Arms whensoever she commandeth . So that the main businesse in this Text is too too like the discourse of these dayes , point of Prerogative , Supremacy , Monarchy ; for this the Members would have , this they claim , this they war for ; and this the Mind will not assent unto . For , This she challenges as her Royalty , as her Crown and Dignity , as her Right , and inseparable Authority ; This she claims , and professeth to hold from God ; with this she pleadeth , that she , and she only , is by God entrusted ; yea , that she is in conscience bound to plant , not only a guard about her person , but being as the text implies , the Members are first in arms , she is also bound to muster up all the Forces she can , to the subversion and utter extirpation of what Law soever is enacted , or of what war soever shall be raised or commenced against the Mind : Now whether Mind or Members can in this case produce best evidence , the sacred records of Scripture will clearly manifest ; in them we shall impartially see which doth usurp , and which usurpeth not ; which may raise war , and which ( without apparent Rebellion ) may not stir a foot ; which law we must , and which e contra we must not be ruled by . I finde a law in my Members , &c. Law and War are points of great consequence : as then in high Courts points of that nature use to be ; even so in the discussing of this Text shall we proceed . First we shall put it to the Question : 1. Whether to Mind or Members God hath given power of Law ? Warre ? 2. What is the Law of the Mind ? And what the Law of the Members ? 3. Whether it be not damnable Rebellion to disobey or resist that part which God hath invested with this Power ? 4. Being resolved upon these questions , we shall see what ought to be every Christians resolution ; Whether a man ought to be guided by the Minde , or by his Members ? yea , whether a man is not bound in conscience to war against the lower and inferiour of them ? 1. Whether to Mind or Members God hath given power of Law ? Warre ? There is no power ( saith the Apostle ) but from God . God without doubt is the originall of all power , of his fulnesse it is , that every thing which hath power , hath the power it hath ; for that man is superiour to the beast of the field , and not they to him ; it therefore only is , because it pleas'd the Lord to give Man Power and Dominion over them , and not them over him . Or that Man , and not Woman , is the nobler sex ; that the Man over the Wife , and not the Wife over the Husband , hath the ruling or commanding power , this is also from the disposition of the Almighty , because to the first of all Wives he was pleased to say , Thy desire shall be subject to thine Husband , and he shall rule over thee . Whether then of the grand Contenders in the Text ? Whether the Minde or Members ought to have the prehemimence and the superior power ? This we must learn from him , who is the fountain of all power , and the first ordainer of all Disparity ; for what he hath given to the Members , the Members must have , and what he hath allotted to the Mind , the Mind must not be deprived of ; where the power of Law , and the power of War hath by God been placed , that is the most proper seat , there we must maintain , there look for it . In the beginning of times , when it pleased God to create the World , we shall read that he therefore made Beasts to be subordinate , and under Man , because after his own Image , and according to his own Likenesse created he Man . Now between Mind and Members there is a much what like proportionable distinction , for as the Beasts and Brutes of the field , even so the Members , that is , the Passions , Flesh , and lower parts of Man , they are wholly led by Sense , and are in compare unto the Mind , no better then brutish , and void of understanding . As then man , by reason of his being created in the likenesse of God , is therefore superiour over the beast of the field : even so for as much as the Mind is that , wherein man is made like unto God , and the Members , those portions or passions by which man agreeth , and is like to Brutes , therefore must the Mind be superiour to the Members , and have like power over them , as Man hath dominion over the Beast of the field . For as these two , Sense , and Reason , make the specificall difference between Man and Beast , even so doth it between Mind and Members ; the Mind is that part of the soul in which God placed Reason ; Understanding , Judgement , that part of the soul in which Grace , freedome of will , and choice of good is fixed and seated ; whereas on the other side , by the Members we are to understand either the outward Senses , and corporall Members of the body ; the sensual appetite , whether Concupiscible , or Irascible ; that is , all our Passions and Affections , such as are , fear , joy , wrath , love , hope , grief , or the like . In a word , all whatsoever ( which is indeed the Totum and all ) all that we have ( and may find the like in Brutes , all such ) whether Passions , or Desires , or Affections , they are comprised and comprehended under this word [ Members . ] If then Man himself , because he is the Image of God , is therefore made superiour to the Beasts which have no understanding ; certainly then that part of man , in which this similitude or likenesse doth consist , that power and portion of the soul , in which this Image of God is , that must needs be the supremest , noblest , and chief commanding portion , in that doubtlesse ( if in any ) there must reside the power of Law , War , and direction in all proceedings . Now the Apostle plainly tels us , the New man ( that is , that part of man which beareth the Image of his Maker , and the likeness of his God ) is that portion of the soul which is capable of Knowledge , capable of Righteousnesse and true holinesse . And this must needs be the mind of man , for the Affections and Members they cannot rise to so high a pitch ; hinder they oft both may , and do , but lead or guide they cannot , into the paths of righteousnesse . Col. 3.5 . You have these words , Mortifie your Members which are upon earth . The power of life and death cannot be in any other but the supreme hand ; whereas then the spirit of God saith , Mortifie your Members , whereas it puts a kind of killing power ( and that over the Members too ) this manifestly infers the mind to be the superiour faculty ; yea , the Mind is that in which God hath placed the power of both Law and War . Again , if ( as before I have proved ) Eve was therefore subject unto Adam , because she once daring to direct , misled her husband ; then for certain , the Affections , Senses , Members , they must all be captivated and subject to the Mind , for they never lead , but they misguide the mind , they never counsell , but ( as we very well phrase it ) they Transport the soul . That this our Kingdome is not now , as in our state of more innocency it was wont to be ( a pleasing paradise ) that now so many Swords are drawn , and so many sluces of bloud let open ; is not this because we have ( even yet ) too many uxorious Adams ? because we have yet too many that suffer their Eves to lead them ? or , to give it in the phrase , and bounds of my Text , is it not because things are managed rather by disaffected passions , then by Law and Conscience , rather by jarring Members then a composed Mind ? The Scripture assureth , if the blind lead the blind ( both will at length precipitate ) both will fall into the ditch ; the eye and light of the soul is the mind of man , in it and it only shineth the light of grace ; all the Affections , Passions , and carnall Desires , they are as so many Clouds , darkning and eclipsing this blessed light , and therefore if by them we shall suffer our selves to be led , if we shall square our actions by their Law , and order all our doings to give them content , we shall too late finde we have followed a blind guide , and that both Mind and Members must infallibly perish in this course . In the first vers . of the following Ch. they who are in Christ Jesus , they who in him would be found without condemnation , they must walk , not after the Flesh , but after the Spirit : a plain evidence , that not the Passions , Lusts and Affections , not the Flesh , and Members thereof , but the Spirit ( that is the mind of man endowed with the Spirit ) that is it that must lead the way , that is it that must give the Law and Rule of walking ; we must not walk after the Flesh , but after the Spirit ; not after the Members , but according to the Mind . Ecclus. 37.16 . Let Reason go before every Enterprise , and Counsell before every action . That part and portion of the soul , in which God hath placed Reason , Counsell , Conscience , Grace , that is it which must give direction to every Enterprise ; our judgment , and not our lusts , our Mind , and not our Members , which have the power of Law and War . Pass we then to the second Considerable , let us see what is the Law of the Mind , and what is the Law of the Members . The Law of the mind is indeed no other but the Law of God , for I delight in the Law of God concerning the inward Man . The inward Man , that is the Mind , Spirit , and better part of man , that acknowledging ( like a Monarch ) no superior but God only , will not yeild to any but Gods Law , and therefore saith the regenerate mind , I delight in the Law of God . The Law of the Members , that is indeed rather a tumultuous Ordinance then a Law , it is rather a mutinous Enforcement then a legall Course ; it is , saith the Apostle plainly , the Law of Sin , a Law which hath nothing of a Law in it , for it is indeed the breach of all Law , it is sin ( saith St. Paul ) and yet because the Members have so voted it , it must be called a Law , I see ( saith the Text ) Another Law in my Members . Another Law , a Law clean contrary to the Law of the Mind ; a Law ( I may well say ) clean contrary to the Law of God : For , as in all Monarchies , it is the Law and Order of God Almighty that Subjects receive from , and not give unto their Soveraigne Laws ; even so it is the Law of God , the mind unto the members , not the members unto the minde prescribe a Law : all our senses , all our members , all our actions , and all our thoughts are bound to follow her guidance , they must come and go , do and suffer , when and what she prescribeth . Sure I am , it hath been resolv'd of old ( but wanting books I cannot cite the Authors ) in matters of high consequence and concernment , that they who are bound to obey , are not so much to attend the reason as the authority of a command ; the Subject is not bound to sift his Soveraign , for if he were , I see not how it could be said , The Kings heart can no man search out : yea very good proof I have to say , our Saviour commanded St. Peter to do what he understood not , What I do ( saith the Master ) thou knowest not now , and yet , under a fearfull commination , he urged his Obedience . And indeed were it not thus between mind and Members , were not the senses and affections to obey the mind till they were satisfyed , and saw reason for it ; if that old saying be true , Amare & sapere ipsi Jovi non datur , that lust and wisdome can never consist together , then for certain no exorbitant passion would ever become obedient and pliable to the soul . But indeed , so absolute a Monarch is the mind to the soul of man , that if any one affection , any one sense , passion , or member shall dare to do any things against her judgement and her resolve , that Person is really disaffected , that Sense infallibly malignant , and that member without all question delinquent in the Court of Heaven : For look what is said of a King , and by a King , the same is very appliable to the soveraignty of the mind , Where the word of a King is , there is power . Where the Mind hath said the word , there is no power in Man , to warrant the gain-saying of it ; and if the following Interrogation in that verse must positively be read , that is , — No man may say unto the King , What dost thou ? Then is this regall preheminence a most pertinent explication of the Minds superexcellency ; for to it , no Sense , no Member , no Passion , no Affection may say , What dost thou ? Yea , so severely hath God subjected the whole man to the direction and Law of the Minde , that albeit the Mind misguides , albeit she issues forth an Order , which will destroy the Members , yea , and the whole man to boot : yet Ment erronea ligat , yet for as much as the Minde or Conscience is the supreme Judicatory in men , for as much as the Mind is ( as we have sworne our Soveraigne is ) the only supreme , sin we needs must , should we not follow her even in a wrong direction , much more if we adhere not close , whilst yet her Law is the Law of God , and all her Judgements consonant to his glory . In a word , the Law of the regenerate Mind is to go before , to guide and order even the whole man in the paths of righteousness . Now the Law of the Members , that is ( as the Text speaks ) Another Law , that is a clean contrary course : for whereas it is the legall and divine prerogative of the mind to give Law unto the whole man : the Members finding this a curbe unto their liberty , and a main suppression of their desires , they strive by all means possible to subvert this Order , to change this Government , to overthrow this Fundamentall Law ; for they being carnall will not endure a spirituall Governour , they being many , will not abide that the minde being but one , should over-rule them , and therefore ( as if it were their Charter , their priviledge , and their right ) they strive to give law unto their mind , and resolve to wage a war , if she be not led by them . James 4.1 . From whence are Wars and Contentions amongst you ? are they not hence , even of your lusts that fight in your Members ? The lower House of this Naturall Parliament in Man , consists of many Members , of many Lusts , of many disordered passions ; all which , though they Combine , Covenant , and so farre agree , as to warre against the Minde , yet they have also their severall designes , and their particular ends ; for as when there was no King in Israel , Every man did what seemed good in his own eyes ; even so , to the end that every man may walke as his Lusts lead him , that every Lust may be a Law unto it self , therefore as against a common enemy , the Lusts and Members are continually warring against the Mind . Nor only so , but as St. James observes , They fight in our Members too ; The Lusts war against , and quarrell one with another ; and indeed no wonder , for amongst equals who should command ? who obey ? Why should not Wrath have as much command as Joy ? Why not Joy as much as Love ? Why not Love as much as any ? That Member which desires a Monopoly of pleasure , wars against that , which stands upon Honour and Repute : and that Member , whose designe is Honour , endures not that which is bent upon Wealth and Riches . The Lusts of Man ( even like contrary winds ) they rage and swell one against the Minde , they admit a league ; they are all like those wicked Citizens ( in this they agree ) We will not have this Man reigne over us . The Law of the Minde shall not rule , regulate or order us ; so that , as St. James hath taught us , even thence are Wars and Contentions , because our Lusts fight in our Members . Eccles. 10.7 . I have seen ( saith Solomon ) Servants on Horses , and Princes walking as Servants on the ground . That sight of Solomon , is indeed that which the Mind and Members differ and war about ; for the Members , they , though Servants , would be on Horses ; Yea , they would have the Mind , though their Prince , to walke and wait upon them . And this is apparent from the words next following in the Text , for that which St. Paul complaines of , ( though it bear the name of a Law ) himself sheweth was flat Tyranny ; for the Members endevour to make even a very slave of the Mind — I see a Law in my Members warring against the Law of my Mind , and leading me Captive unto the Law of sinne , which is in my Members [ leading me Captive ] Nothing will content the Members , unlesse they may captive and enslave the Mind ; and for this I am confident , there are very few of us , but may find in our souls , even an experimentall proof . For , what Passion can you imagine in the soul , which , whilest it is predominant , expects not from the Mind , what service and assistance soever it shal please to challenge , yea , the Mind must leave all , and give diligent attendance to it only ? Is the soul of any of us enflamed with Malice , and the thirst of Revenge ? Is there a Mordecai whom we stomach , and will have removed from the Kings gate ? Doth not this Passion solicite the Mind , to contrive the means , and to lay the plot how this cruelty may be satisfyed ? Yea , is not the Court full of terror and disturbances ? Is not the Mind a restlesse wretch ? Is she not perpetually vext and molested , unlesse she passe what Bill soever this Tyrant in that behalf shall present unto her ? Or , suppose Covetousnesse and desire of gain to be predominant , can the Mind be quiet ? Will this passion be satisfied with either Reason , or Conscience , or any manner of Moderation ? Acts 5. So Religious was the Princely part , and so devout was the Minde of Ananias and Saphira , that in Judgment and Piety , they thought all they had but a competent Oblation for the Lords service : But when their Members and covetous affections began to mutiny , when the feare either of future want , or the Carnall and Covetous thought that they had promised too much ; when these began to bustle and gather head , when these had raised a Tumult and Combustion in the soul ; the poor distracted Mind , even against Honour , Conscience , yea , to her own undoing , is forced to repeal what she had before enacted : and though no lesse then the robbing of God was concerned in it , assent she gives to their violent importunity . And therefore very lively is St. Pauls expression , I see a Law in my Members , leading me Captive to the Law of sinne . Nothing can or will content the Members : No Law , no Peace , unlesse they may lead the minde Captive , and make her the Soveraigne become a slave unto their Lusts . Pass we therefore to the third considerable , viz. Whether it be not damnable Rebellion to disobey or resist that part which God hath invested with this power . 3. Of Rebellion indefinitely Samuel hath said , it is as the sin of Witchcraft , a sin most abominable before God . Nor indeed have I yet met with any , who question the guilt or Damnability of this crime , uno ore ( for ought I know ) all men in this agree : That which is indeed Rebellion , is a crying sin , and a most damnable designe ; all the difference and doubt is , what indeed Rebellion is , and what that power is which is damnable to resist . I must not forget that my text is between the Mind and the Members , and that Rebellion at this time concerns me no further , but only as it respects the outward and the inward man , the Monarchy and Government of every regenerate and good soul . Now for the better stating and explicating of this , I have observed from Scripture , that every Jar , War , and opposition is not Rebellion ; for Rebellion it was not , for the Kings of Judah , and the Kings of Israel to wage War against each other ; Rebellion it is not for Subject to contest with Subject , neither is it a Rebellious act for the Soveraigne to Tyrannize over , and oppresse his people . For as by Scripture phrase , I am warranted to speak , Rebellion is ever the opposing of some higher power , and in speciall of that power which by the Ordinance of God , they ( who rebell , oppose and resist ) are bound to obey and suffer under ; so that it is an act of Rebellion to withdraw from , or stand against that power , under which till some difference , distaste , opportunity or grudge arose , we ever held our selves bound to live and to be governed by . For , let the ground of Israels Revolt from Rehoboam their naturall King be what it may be , ( sure I am ) when they so did , the Scripture saith , Israel rebelled against the house of David : Let the case be what it may be , when Edom deserted Judah and made a King over themselves , the Spirit of God saith , Edom rebelled from under the hand of Judah ; yea , and albeit some countenance the fact , and seek by a Religious pretence to war●ant the attempt , yet , when the Citizens of Libnah turned from their lawfull ( though Idolatrous ) King Jehoram , the Scripture phrase in the Geneva Translation is , Then did Libnah rebell ; whence to me it seems very clear , that we are bound under perill of Rebellion and the guilt thereof , to obey or suffer under that , whether it be Part , Person , or Faculty , which God hath invested with the power of giving , or prescribing Law unto us . And indeed if you please to rely upon the Geneva Translation , I then needed not to have thus wheeled about ; for though our last Translation read it , I see a Law in my Members , Warring against the Law of my Mind , it is there said , I see a Law in my Members Rebelling against the Law of my Mind . And indeed from the premised instances it seemeth very clear , that all Warre against that power which ought by Gods Ordinance to be obeyed , is indeed Rebellion . Rom. 14.23 . St. Paul hath delivered it as a rule beyond exception , Whatsoever is not of Faith is sin . Now that sin ( if deliberately done ) cannot but be Rebellion : for , Faith being in that place no other thing then the Law of the Mind , then the Judgement of Reason and Conscience ; Faith being in that Text no other thing , but the Order and Direction of the Supremest power ; for a man not to do according to these directions , not to obey and be ruled by the highest Commander in the Soul ; for a man not to submit to the Mind , which is to him Gods Vicegerent , is indeed to rebell at once , both against God , and his Heavenly Ordinance . And in this respect , it seemeth to me , that God in holy Writ , doth so oft call sinning Israel , a Rebellious people ; a people who would rather be led by their own lusts , then by his Law , by their own affections , then by their own mind . Ezek. 2.5 . Son of Man ( saith God ) I send thee to the Children of Israel , to a Rebellious Nation that hath rebelled against me . They in Gods esteem , Rebelled even against him , against God himself , who would neither submit to that power which God gave his Prophets , nor yet to that wherewith he had endowed their minds , for the due ordering of the Affections , Actions , and endevours of all turbulent and inferiour Members . Gal. 5.17 . The Flesh lusteth contrary to the Spirit , and the Spirit contrary to the Flesh . Flesh and Spirit , Mind and Members , they are ever contrary and one against the other . War ( as will appear in the next point ) will ever be between them , for their deeds and their designes are contrary . But as I never read , neither can conceive , that a King , compared to his Subjects , can be a Rebell ▪ So neither do I conceive it imaginable , how the Warre waged by the Mind against the Members , can be Rebellion ; nor on the contrary , how that which they raise against the mind , can possibly be any other : For between Superiour and Inferiour , there cannot possibly be a War waged , but Rebellion it must be , and how the higher powers can be guilty of this crime , I am yet to learne . Whether then it be in the body Politick , or in the naturall Polity and Order of every particular , every soul must be Subject to the higher , or , as the Originall , the supper-excelling power : As the Subjects to the King , even so at least must the Members be to the Mind ; which to make the more clear and evident , we will passe to the last considerable , and that is the Result or resolution of a Christian , viz. Whether a man ought to be guided by his Mind , or by his Members , yea , whether a man is not bound in Conscience to War against the lower and inferiour of them . Boetius l. 1. m. 7. — Si vis lumine claro cernere verum Gaudia pelle , pelle Timorem . He , who would walk as a Child of the light , and would clearly discern truth from error , must ( as Boetius well admonisheth ) clear his soul of the thick mist of passion ; neither Joy , nor Fear , nor Hope , nor Grief , nor any other affection may sway , or be predominant in the Soul : For , Nubila mens est , victaque sraenis , haec ubi regnant . ibid. The mind is clouded , hood-wink'd , yea , as the Law of the Members would have it , the Mind is Captivated and inslaved where these reign . Medea in the Poet confest the Law of the mind shewed her good things , yea the better way , — Video meliora proboque , I see and approve what 's best ; but such was the violence of her Members , such the confusion of her enrag'd affections , that she concludes ( Deteriora sequor ) not with the better mind , but with her violent and over-powerfull Members . Pilate at the arraignement of our Blessed Saviour protested , that according to the Law of his Mind , his Judgement , his Conscience , he saw nothing worthy of death in him ; yea , he called for water , and washing his hands , said , I am innocent of the bloud of this just man . And yet for all that , rather then the people should want a Sacrifice , rather then endure those terrible things which his troubled affections and passions present unto his Mind , in despight of Mind , Law , or Conscience , he doth ( not as his Judgement , but ) as his Fears command to please the many , he delivereth up the Innocent . And indeed from hence , even from the Law of the Members it is , that such there are of whom the Prophet complaines , who call evill good , and good evill , which make darknesse light , and light darknesse , who call bitter sweet , and sweet bitter . In these sad times of distraction , wherein the dearest things we have , our Goods , our lives , yea , our Mind , our Consciences are at stake ; It behoves every of us sadly , and severally to consider , what is , and what hath been the main principle and direction of all our present Actions ; whether the Mind or the Members , whether judgement or passion , whether Conscience , or only carnall , smi●ter and by-ends ? I do verily believe , there never were more bitter conflicts then now there are between Mind and Members , between Flesh and Spirit ; yea , it is to be feared , the Mind , that is , the Judgement , Reason and Consciences of too too many of us , are so overwhelmed and hurried on with violent passion , rash engagements , and resolute ●xorbitances ; that it will be very hard to re-inthrone the Prince , and to set the Mind again , where God hath placed it ; very hard to dispossess the soul of those , which without all peradventure are truly malignant , and evill counsellors ; such as will do all they can to keep back all saving , peaceable , and sound intelligence ; for such without all doubt , is the endevour and Law of our insinuating and Tyrannizing Members : Nothing will they relish , but private interest . The Law of the Mind of old was , Give unto Caesar the things that are Caesars , and unto God the things that are Gods . The Law of the Members is , let us make him like one of us , and as for God vote him incapable of any property . The Law of the Mind was , That even for well-doing we should patiently suffer ; The Law of the Members is , that we suffer nothing which we can resist . The Law of the Mind did run thus , It is a snare for a man to devou● that which is sanctifyed , or that which is holy ; But the Law of the Members pronounceth ( as St. Peter did sometime in a dreame ) that things are common , though they appertain to Heaven : The Law of the Mind was , After the vow enquire not , that is , be assured , what is once vowed to God , no after-thoughts can disanull : The Law of the Members is , such vowes were superstitious acts , and we may convert to other use , what in piety our forefathers gave unto their God . The Law of the Mind was , Obey those that are set over you , that is , saith Hemingius ( who was no Papist , nor suspected ) the Pastors and Governours of the Church ; The Law of the Members is , ye shall be so far from obeying , that ye shall vow the extirpation and their rooting out . By the Law of the Mind , Bishops and spirituall Overseers they are bound to watch over , and to give account for Souls ; but by the Law of the Members , Ghostly Fathers may not command their Children , nor may they , who are bound to give an account , passe any binding sentence without lay-approbation : Yea , whereas in all former Reformations , the Law of the Mind ever was , that the better forme actually should be , before the worse were put away : The Law of the Members is , that we swear to extirpate what we have , before we can so much as conjecture what shall be . Nor indeed can I imagine what other guide , or what other Law , but the Law of the Members steereth , and directeth those Pens and Tongues , who under the Vizard of Popery , strive to make odious all exteriour piety ; who for the better Liberty of the Subject , have lately Printed , and by an Argument e concesso claimed , that 't is more lawfull by Scripture to put away a perverse Wife , then to Rebell against a Tyrannous Prince ; yea , that there is a necessity both in Charity , and Conscience , for that Man and Wife to be divorced , whose dispositions naturally disagree , who cannot live loving●y and quietly together ; yea , it hath now past the Presse for a Popish Practice to make a Sermon upon a Text . I should tire both you and my self should I follow those , who thus follow the extravagancy of their Members , the rancor , violence and exorbitance of their passions . Plutarch in his Tract of Superstition tels us , there was one Tyribastus , who , when he should have been apprehended by the Persian , drew his Cemiter , and ( as he was a valiant man of his hands ) defended himself valiantly ; but as soon as they who came to lay hands on him cryed out , and protested , that they were to attach him in the Kings Name , and by Commission from his Majesty , he laid down his weapon aforesaid immediately , and offered both his hands to be bound and pinioned . An example strongly convincing me , that even the Law and light of Nature , were it not clouded with carnall and perverse affections , even that glimmering light were enough to teach the Mind , that resist we may not against Gods ordinance . Tyribastus threw down his Cemiter , and apprehends , in the very Name and Authority of a King , a Majesty , and Reverence not to be resisted . The very Pagans whose Gods were Idols , yet for as much as in their apprehension they were as Gods , of those their Temples there were such venerable estimators , that what they sought to have secure indeed , they repos'd in their shrines . Thus did Alexander ( that great Commander ) who in the Temple of the Sun in Sicily , laid up a great treasure ; and one Clastenes a most noble Greek , fearing the plundering of his Estate by Tyrants , laid up his Daughters dowry in the Temple of Juno Samia , and till this very day among learned Christians it is determined Sacriledge , Non sacrum de sacro tollere , to steal from an Holy place a common and unholy thing . This I am sure was and is the Law of the mind . But the Law of our Sacrilegious and ungodly members is such , that it will not allow , no not to God himself a Property , nor the Church to be a Sanctuary for its own goods : like the Roman Pagan presidents , they seem to professe the Son of Mary unworthy to be served in costly vessels making all holy things so common , that they are now become primi occupantis , catch that catch may ; The ready way to provoke God ( if not already so far incens'd ) to give such over even to a reprobate mind ; that is , to follow the Law of the Members ; which undoubtedly will at length bring even to the gates of death . Eccles. 18.30 , 31. Go not after thy lusts , but refrain thy self from thine Appetites , ( for ) if thou givest thy Soul the desires that please her , she will make thee a laughing stock to thine enemies that maligne thee . The ready way to captivate the Mind , and to bring its Soveraignty under the power of Malignant Enemies ; is to give way to thy Lusts , and to let the Members prescribe a Law unto thee ; let them but have their desires , and thou shalt soon be made a laughing-stock to thy Enemies round about thee : It is very likely , as the Devill to our Saviour , thy Members may promise thee a condition most glorious : All the Kingdomes of the World , and the glory of them will I give thee ; That is , all possible content and Honour : But if thou once fall down and worship , if thou wilt suffer thy Mind to prostitute , and yeild up it self unto the Members , they will soon ( instead of a glorious state ) bring thee to an ungracious servitude . They will not allow thy Mind a Negative in any thing , for the ambition of sin is , to reigne in our mortall Bodies . What then must the Mind do ? without doubt Warre it must ; for as therefore the Inferiour may not War , because it hath a Superiour to appeal unto : even so on the contrary , for as much as the Mind is the Supreme , War she may , yea War she must against the Members ; for she for them , not they for her , must be accountable to God . Ever since the days of Job , it hath passed for a rule , The life of Man is a warfare ; and ever since the Prophet Micah's time , it hath been delivered as a Caveat , A mans enemies are those of his own house . Now the Generalissimo , or chief Commander in this War it hath ever been the regenerate Mind ; The Mind of man ( even in all ages ) hath been entrusted , yea commanded to this War , commanded to charge upon , to subdue and reduce the Members . The weapons of our Warfare ( saith St. Paul ) are not Carnall , but mighty through God . Aske you what to do ? It straight followeth , To the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it self against the knowledge of God , and bringing into captivity every thought to the obedience of Christ . A larger Commission was never granted then the Regenerate minde hath ; For should the Members Garison themselves ( as they too oft do ) within the strong works of Ambition , Pleasure , Profit , she is ( even by him that is able ) promised relief enough , even to the pulling down of those strong holds ; nay , she may not leave so much as an imagination , nay , not any thing that exalteth it self against the knowledge of God . Yea , what power can be desired in a Commission , which she hath not ? To lead Captivity Captive power she hath , for to the obedience of Christ , she is bound to bring into Captivity even every thought : Power over life and limb she hath , for saith our Saviour , If thy right hand offend thee , ●ut it off ; if thy right eye offend thee , pluck it out . Power she hath to afflict , to kill , yea to put her enemies and Rebels to the most not only painfull , but most shamefull death . Mortifie your Members which are upon Earth , yea , not only so , but our Flesh , Affections , Lusts , they must be Crucifyed . They must , because they have been Traytors and Rebellious , be put not only to death , but to a shamefull death ; not only must we mortifie but crucifie the Members . And indeed , till the Mind shall thus do , we can neither look for peace nor truth . Affectus corrumpunt Intellectum . As Bribes blind the wise , even so the Affections and Members they corrupt and pervert Judgement . As Justin Martyr of old , Scimus quosdam ad iracundiam suam evangelium pertrahentes , observed , that some made the Gospell to be suitable to their fury : even so nothing must be truth , nothing must passe for good or godly , nothing must men make conscience of , where the Members , Lusts and Passions are predominant ; nothing may such a Mind passe , either for Law or truth , but only what liketh and pleaseth them . And as no Truth , even so no Peace , where there are ruling Members ; ruling Members being ever as Turbulent to the Mind , as ruling Elders will prove unto the Church . And therefore if whilest yet we may , see we will what belongs to our Peace , resolve we must to submit to the Ordinance of God ; to bring every thing under that Obedience , which he hath made the supreme ; that is , the Subjects to their King , and the Members to the Mind . So shall we enjoy unity of Spirit in the bond of peace , so shall we indeed be ( as St. Peter speaks ) A chosen Generation , a royall Priesthood , an holy Nation , a peculiar People . Perchance some may dream , unlesse the Members may have power to curbe the Mind , the Mind as supreme may with all impunity oppress and destroy the Members ; whereas indeed , so fearfull vengeance as for the supreme Offender , there is none treasured up . For as those blessings which are the immediate issues of Gods own hands , are far more excellent then those , which by ordinary means are conveyed to us ; even so those wretches , those miscreants , which God hath reserved to his own immediate punishing , those of all Creatures are most miserable . Tophet was ordained of old , Yea , for the King it was prepared ; The King who because Supreme can in this life have no Avenger for him , ( witnesse Gods Truth , though his Subjects use no other then right Christian Weapons , Prayers and Tears ) there is torture enough prepared . And indeed , look but into our own breasts , we may find conjecture enough of this severity , for whoever ( as the Apostle speaketh ) is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , self-convicted , whosoever is , as the Poet renders it , surdo verbere caesus , lasht with the sting of an invisible whip ; whosoever is , as Jeremy told Pashur , he should be , Magormissabib , a terror to himself : This bosome-vengeance , this secret and private Executioner , as it is upon the Supremest power , so is it the severest torture . And therefore it highly concerns the Mind to preserve it self , and to order according to Gods Law , the motion of every Member . For the power of Law and War it is in the Supreme , and that is the Mind , and therefore her Members must have no other but the Law : she from God , and they from her must take their Government . So shall men be able to give God the glory , and to suppresse that unnaturall War which sin fomenteth in the Members . Rom. 6.12 . Let not sinne reigne in your mortall bodies . Whosoever gives Law unto us ; it is he that reigns over us ; unto what member or lust soever we yeild to obey , that 's our King , that 's our Governour , ambition , luxury , covetousnesse , malice , these are they which would reign , these are they which would give Law unto us , but I have abundantly shewed you , it is the Mind , and the Mind only , which God hath entrusted with this power , not sin under any pretence of Law whatsoever ; but the regenerate Mind is that must reign over our mortall bodies , not the Law of the Members , but the Law of the Mind is that we must hold to ; yea , for this Law we must war , in defence of this Law we are bound even to die the Death . So fight I , saith St. Paul , not as one that beateth the Aire ; but as one who had a reall enemy to subdue , for it straight followes , contund● corpus meum , I beat , I chastise , I bruise my body ; he would rather live upon Bread and water , then suffer his members to give Law unto him . And indeed this is the fight , that good fight we are all to finish ; this that fight , in which striving we must resist unto bloud , every imagination , every thought , every desire , lust , or act which exalts it self against that knowledge and Law of God . This we are to bring under , this we must lead captive , for not a member can go to Heaven , which doth not orderly follow the Mind thither . In a word , to conclude all , It is an observation amongst controversall Writers , and too true , That when mens affections and Members do frame Opinions , and pass Lawes , men are much more earnest in defence of such errors , then are sober Christians in the maintenance of what the mind and solid judgement proposeth to them : there is no diligence , no care , no means wanting in the pursuit of that which the affections and members declare expedient . And indeed , in this my hearts desire is , the minds of us all should be instructed by our common enemy , that is , to follow with more earnestnesse the War and Duties which God requireth we should manage against the Rebellious Members ; so shall God of his Mercy then give grace unto the Mind , that it may subdue the Members , that so the whole man may from this his Militant Kingdom of Grace , be translated and advanced to his Eternall and Triumphant Kingdom of Glory , and that for Christ Jesus sake , the only King , without rebellious members : To whom with the Father , and the holy Spirit , be all Honour and Glory now and for ever , Amen . Sit Deo omnis gloria . THE GRAND CONSPIRACY OF Jews against their King . A SERMON Preached in August , 1647. ROM. 5.7 . Scarcely for a Righteous Man will one dye , yet , peradventure for a Good Man some would dare to dye . LONDON , Printed by E. C. for R. ROYSTON , at the Angel in Ivie-lane , 1654. SERM. II. Preached , 1647. JOHN 18.36 . Jesus answered , My Kingdom is not of this World ; if my Kingdom were of this World , then would my servants fight , that I should not be delivered to the Jews . OUr Blessed SAVIOUR , Born King of the Jewes , is in this Chapter brought in question for his life , accus'd , arraign'd , and condemn'd for the defence of his Birth-right . A dangerous thing ( it seems ) to be born a King . But yet behold , he hath a Personall Treaty for it , and that not in Patmos , but in the City Royall he is brought before Pilate , to whom , even in Jerusalem , as my Text tels you , he put in this answer , My Kingdom , &c. In the words are here two generalls , I. An Assertion , a Kingdom I have , but my Kingdome is not of this World . II. The Proof of this Assertion , If my Kingdom were of this world , then would my servants fight , &c. 1. O● the Assertion , a Kingdom I have , but my Kingdom is not of this World . That Christ had and hath a Kingdome , this the very first Particle in his answer doth imply , Regnum meum , my Kingdom ; now a Kingdome there must be , in which he hath a property , or else he could never have said , My Kingdome is not of this World : and again , If my Kingdom were of this World , then would my servants fight . And indeed thus Pilate understood him , for in the verse immediately following , Pilate replieth , Art thou a King ? Yea , in his Condemnation Pilate thus testifyeth of him , Jesus of Nazareth the King of the Jews . A King he was , and a King of the Jews too , for , Tell the Daughter of Sion , Behold , thy King cometh unto thee meek , and sitting upon an Asse . The King of Sion , a meek King , and this was indeed his ruine ; for a meek King is no fit King to be King of Jews . Had he come to Sion as a Lyon of the Tribe of Judah , had he come in fury , had he manifested his power in the confusion of some thousands of them , then he should have been King ; then Grandees as well as the Boyes would have cryed out , Hosanna in the Highest . But if he come without his Militia , if he come meek and sitting upon an Asse , if he be content for the peace and happinesse of his people to make himself a Sacrifice , to vail his Majesty , and lay by his Scepter : Then , as if he were in a condition not fit to governe , they apprehend his person , Declare against him , and though they can prove nothing , they deliver him up to be judged by a Foraine power . So that , what we sometimes said of a neighbour King , that he was Rex Galliae , but not Gallorum , King of France , but not of French men : Even so might our Blessed Lord and Master say , he was Rex Mundi , sed non Mundanorum , He was King of the world , though not King of the Men of this world ; a Kingdom he had , but saith he , My Kingdome is not of this world . Now for the better explication of this assertion , we shall proceed by these three degrees : 1. The Kingdome of Christ is over this world . 2. Christ hath a Kingdome in this world . 3. The Kingdome of Christ is not of this world . First , The Kingdom of Christ is over this world . Psal. 99.1 . The Lord is King , be the People never so impatient . The Lord is King , even our blessed Lord and Saviour , and that not only as God , but even as Man also . For being it is said that All power is given to him both in Heaven and in Earth ; Clear it is that he hath , and that he hath as Man too , power and dominion even over the whole World . For being it is said , All power , the Power of Soveraignty and Dominion cannot be exempted : And , being it is said , All power is given , This shewes in what capacity he hath this power , to wit , in that by which he is lower then the Father , in that by which he is made capable to receive ex dono , to take of gift , in that by which he is become the Saviour of the world . So that indeed the same person , who was the Saviour , he is also the Soveraign of mankinde . And this may not improbably teach us ▪ that Kings , his Vice-gerents , they are proportionably Saviours , as well as Soveraignes , nursing Fathers as well as potent Princes : So that to withdraw from the protection of a Soveraigne , it is to despise and throw off a Saviour . He who was the Saviour of the world , he is also King of Kings , and as St. Paul speaketh , The only Potentate . And he under whose wings we have been securely safe , let the sad want of him now say , it was Christus Domini , the Lords Anointed , the only Potentate , the only supreme Governour of this Kingdome . Or , take the point thus , Is it so that he , whose Kingdome is not of this world , hath for all that Power and Dominion over all the Kingdoms of this world ? Maugre then all the designes , plots , jealousies and fears , that Devill or Man can set on foot ; Our Lord the King shall reach his end , Our Lord the King shall break their Bonds in sunder , and cast their Cords from him . For to him all power is given . Indeed if in the perusall of the Gospell , we should stand to observe the Industrious malice of his Enemies , we shall find their plot and designe was , even root and branch to cut him off ; they endevoured to kill him with shame , and to bury him with Infamy : For when as a Malefactor they had put him to death , their greatest care and thought of heart was , to prevent his Resurrection . And therefore their great suit to Pilate is , Command that the Sepulchre be made sure . Rebels are afraid of a King , though he be in his grave . And indeed they had cause so to be , for though his Kingdom was not of , yet I have shewed unto you it was over this world , over their Designes , over their Plots , over their Malice ; in so much that you may read , that very stone , which they rejected , it became the corner stone ; And that very Soveraign , whom they ignominiously laid in the grave , and thought to secure by Souldiers , he had ( witnesse those very Souldiers ) a glorious Resurrection , so that indeed there is no contesting against Soveraignty . As the Kingdom of Christ is over this world , even so Christ , whose Kingdom is not of this world , yet hath a Kingdom in this world . If you peruse the Gospell , you cannot but finde that even then , when the major part , and prevailing party was most against him ; even then , this Soveraigne had some Loyall Subjects , he had in his lowest condition some , who though timorously , yet most cordially stuck unto him ; so that he alwayes had a Kingdom , even in this world . And this is apparent from that last solemne prayer of his , where when he prayed for these , for these who were Loyall and true of heart , his Petition runs thus , I pray not that thou shouldest take them out of the world : Out of the world he would not have his Subjects taken , for though not of the world , he was resolved , and doth to this hour preserve a Kingdome in this world . And this the Jews , his Adversaries , did too well perceive ; for such was his goodnesse , such his meeknesse , such his charity , that he did indeed draw all men after him . Whilest he was yet at liberty , and the people might have accesse unto him , they flocked unto him from all places , and he healed them ; Multitudes followed him , and he without respect to what part they took , touched and cured such as came unto him . In so much that his Malignant persecutors are not ashamed to vote what was done , digito Dei , with the finger of God , to be done by Beelzebub the Prince of Devils : not ashamed to say , If we let him alone , all men will believe on him . If we let him alone , the people will leave us ; if we let him alone , he will recover his king●ome ; if we let him alone , what will bec●me of us ? So apparent it was , 〈◊〉 to his Jews , that he had a party , 〈◊〉 he had a Kingdome in this ●●●ld . ●nd indeed a Kingdome he hath in this world , a Kingdome whereof it concerns every one of us to be a Subject ▪ for those only who have been Zealous of his Laws , and Loyall to his person , Those only are they who shall sit upon Thrones , those they who shall reign with him hereafter . Indeed we have now amongst us a Generation of Saints , who reckon much upon that old Millenary error , who believe those thousand years are now approaching , in which the earth shall abound with peace , plenty , pleasure , in which the Saints shall reigne , rule , and enjoy what ever their souls lust after , in which Christ shall descend , & manifest that he hath a Kingdome in this world . And unlikely it is not , but the conceit of this Epicurean paradise , may be a cause that many run such mad couses as they do , confidently believing they shall presently have a Kingdom in this world . Job . 19.25 . I know that my Redeemer liveth , and that he shall stand at the latter day on the earth . Now if it must be the last day before our Redeemer shall manifest himself , and stand upon the earth ; Or if , as it is , Heaven must receive him , untill the times of restitution of all things : How then can he be a thousand years with his Saints upon earth , before the last day ? Yea , how can he be expected to live upon the earth at all , whose last coming is described to be not on the earth , but in an higher Element ? For , The Lord himself shall descend from Heaven with a shout , with the voice of the Arch-angel , and with the Trumpe of God , — And then observe the sequell , — The dead in Christ shall rise first , then we which are olive and remain , shall be caught up together with him in the clouds to meet the Lord — Observe , where not below , but in the clouds ; not on the earth , but in the Aire . We shall be caught up to meet the Lord in the Aire ; and then lest peradventure it might be thoughts he would descend lower , and live upon the earth with us , it immediately followeth , And so shall we ever be with the Lord . As Loyall Citizens to entertain their long absent King , put on their best roabs , and go out to meet him : Even so when Christ the King of glory shall return , all , who have been Loyall Subjects , all , who have been obedient Christians , all who have faithfully kept their Allegeance to this Soveraign , all such they shall be caught up in the clouds , they shall go out to meet the Bridegroom , yea , they shall ever be with the Lord their King . Rom. 8.17 . If so be that we suffer with him , we shall also be glorifyed with him . Those who have stuck to their King in his low condition , those who have been content to suffer for him , those who looking upon his bitter sufferings have been moved by so patient an example to suffer with him , those also shall fare as he fareth , they shall be glorifyed with him . Mat. 19.28 . Verily I say unto you ( saith the King in my Text ) ye which have followed me in the Regeneration , ye who for my sake have been Sequestred from Houses , Lands , and the comfort of wife and children — When the Son of Man shall sit in the Throne of his glory ( then ) ye also shall sit upon twelve Thrones . The King hath a speciall eye upon his suffering Subjects , he is resolved to bring them to Honour , resolved , when he is upon a Throne himself , to enthrone them also . Whereas then our Saviour and Soveraigne told Pilate , that His Kingdome was not of this world , yet you see most apparently , he hath a Kingdome in this world , he hath Subjects whom he doth most dearly tender , such whom he doth intend shall sit on Thrones and reign with him . But for such a Kingdome as our new Saints imag●ine , for such a time , in which all power shall be given unto them , and they shall rule as Kings upon earth ; that our King in this world hath such a Kingdom , cannot I conceive stand with this next position , — My Kingdome is not of this world . My Kingdome is not after the guise , pomp , and manner of this world . Now for the better explicating of this main point , we shall consider of this proposition , according to the double acceptation of the preposition , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , de , of , from . 1. My Kingdome is not de mundo , Not of this world . 2. My Kingdome is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , From this world . First , My Kingdome is not de mundo , Not of the world . There is a great deal of difference being of the world , and in the world . Abraham , Isaac , Jacob , and all the Holy men in those dayes . Peter , Paul , Nathaniel , and all the Saints of their time ; these were as much in the world , as Cain , Esau , Manasses , Judas : Christ himself was as much in the world as any sinner was , but of the world neither they nor he were . In the world then , are all those who live in the world , whether good or bad , whether Rebellious , or righteous : But of the world those only are , who conforme themselves unto the world ; for as it is one thing to live in the Flesh , and another worse thing to live according to the Flesh : Even so it is one thing to live in the world , and a far worse thing to live according to the World ; for as they who live according to the flesh , deny nothing to themselves which the flesh requireth , but satisfie their lusts in the desires thereof : Even so , such as live according to the world , such who are men of this world , they so live unto it , that they know no King but the world ▪ For , they will obey nothing , professe nothing , defend nothing , but what pleaseth the world ; Let their King be never so much vilifyed and dishonoured , let him be assaulted with Swords and Staves , let him be arraign'd , condemn'd , and nayled to a Crosse ; The men of this world they are resolv'd to hold their own , they are resolv'd they wil not part with their interest for his Honour . Whereas then our Saviour and Soveraigne tels Pilate , My Kingdome is not of this world : The meaning of this expression cleerly is , my Subjects are not men worldly minded , my Kingdome is not of such who are wedded to the world . As if he had thus said to Pilate , — Whereas I stand here accused for the affectation of a Crown , and for being no friend to Caesar ; the truth is , there need be no such jealousies , or fears of me ; for nor do I , nor mine , affect such a Kingdome as he hath , My Kingdome is not of this world . My Kingdome is not of such , who study either for the Honour , the Pleasure , or the Profits of this world : My Kingdome is only of such , who prefer me their King , even before themselves : My Kingdome is only of such , who as I my self , by patience and sufferings make their way to glory . Mat. 16.24 . If any man will come after me , let him deny himself . And whosoever will save his life shall lose it , and whosoever will lose his life for my sake , shall find it . He who here saith , My Kingdome is not of this world , he teacheth his Subjects a Self-denying Ordinance , teaching them as so many resolute Souldiers , to renounce and dye unto the world . So that indeed the Kingdome of Christ is of such only , who look neithe upon life nor livelyhood , when the honour and glory of their Saviour and Soveraigne is at stake . Those then who violate his Statutes by their Ordinances , those who prefer their Votes to his Lawes , those who counterfeit his Seals , subvert his Fundamentall Government , and make his Sacraments of no effect , such as these are not only in , but of the world . Such may be Rebels in , but not Subjects of his Kingdome ; for he who said , My Kingdom is not of this world , he in so saying excludes all Rebellious , Malicious , Refractory , and Worldly people . Secondly , As our Saviours and Soveraigns Kingdome is not de mundo , of the world , so neither is it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , neither is it from the world ; for as Saint Paul in the Front of his Epistle writes himself Paul an Apostle , not of men , neither by man , but by Jesus Christ , and God the Father : Even so our glorious and gracious Soveraign in the Text , he may write himself Jesus Christ the King , not of the world , neither by the world , but by God the Father ; not of the world , I have shewed you , not from the world , will as readily appear . That which was of old the Popish Position of Parsons the Jesuite , is now grown the Darling Doctrine of these Times , viz. That Kings have their Authority from the People , as if the People were the Centre , and the King only a Ray or Beam of Majesty . Sure I am , with the King in the Text it was not so , he neither had , nor would have any suffrage from the people . My Kingdome ( saith he ) is not of this world . That I am King , it is not from any Aid or Assistance the world can give . Regnum meum non est hinc , My Kingdom is not hence . And indeed , not only himself , but his Father also beareth witnesse to this Truth : For , I have set my King upon my Holy Hill of Sion , I ( saith the Lord ) I , whose the Hill of Sion is , ego constitui Regem , as Vatablus , I have appointed , or , I have set up my King , not from the World , but from the Father , he holds his Kingdome . And indeed it is remarkable in the Gospell , that when the people in a gratefull mood would needs have made a King of him , our Saviour by all means declin'd it : For , When Jesus perceived that they would come , and take him by force , to make him a King , he departed againe into a mountaine himself alone . He would rather live as a Sparrow upon the house-top , alone upon a mountain , then be a King of the peoples making ; yea , he so abhorr'd their assistance to Regality , that the Vulgar Latin renders it Fugit , he not now as at other times only withdrew himself , but he fled away : and therefore no wonder to hear such a King say , — My Kingdome is not of this world , or , My Kingdome is not hence . Which the better to conceive of , we will passe to the proof of this Assertion , in these words , If my Kingdome 〈◊〉 of this world , then would my servants fight , that I should not be delivered to the Jews . From which words we shall deduct and proceed upon these three Observations : 1. The Kingdome of Christ hath no need of a Sword to set it up . 2. Where there is such a King there is no Co-ordination , no Medium between Christ and his servants . 3. How far Subjects are servants , viz. to defend their Soveraign from injury or imprisonment . My servants would fight that I should not be delivered to the Jews . First for the first , The Kingdome of Christ hath no need of a Sword for to set it up ; for in this the Kingdome of Christ differeth from the Kingdome of this world . A King and Kingdom of this world , the Subjects and servants thereof must fight for : But , saith our Saviour to Pilate , My Kingdome is such an one , that you see I have not a man so much as to plead or fight for me . And indeed it is the singular and great glory of Christs Kingdome that i● hath planted it self without a Sword , and made a Conquest of the world without Bloud . 1 Chron. 22. When David in his prosecution of his pious intendment had made large provision toward the building of a Temple to the Lord , he calling to his Son Solomon told him , My Son , the Word of the Lord came to me saying , Thou hast shed bloud abundantly , and hast made great War ; thou ( therefore ) shall not build a house unto my name , &c. God would not that the very Type and Figure of the Kingdome of his Son should be erected by a Sword-man ; yea , though he was otherwise a man after Gods own heart ; yet because a Warriour , because a Fighter , though but of the Lords own Battells , God will not have an house built by him ; Solomon , the man of Peace , he it is that must do it . Certainly then , the way to set up Christ upon his Throne , the way to enlarge his Kingdome , and advance his Scepter , is not to enter into a Conspiracy , to swear a Covenant , and to take up Armes ; for if it so were , then were Christs Kingdome of this world ; for it is the way of the men of this world , by force and fighting , to manage their Designs , so that they who would put such a Forme upon Christs Kingdome , which never ●in any place under heaven , but by So●●tion and the Sword got sooting , They are like to those insolent Subjects , who conceit they may give Law unto their King , or like those rebellious Servants who in stead of fighting for , do fight against their Master . Indeed , the King of this Kingdome , our blessed Lord and Saviour , he hath an Army , but it is of Martyrs : he hath Servants , who strive , and who do defend his Kingdome , but 't is by their own and not by the bloud of others : he hath Souldiers , and fighting Ministers , but 't is not with carnall weapons : he hath Laws , and Statutes , and Seals , and Ordinances , but none of these More Hominum , after the vain manner or humor of men , and therefore very well might say , My Kingdome is not of this world . 1 Cor. 1.23 . Christum praedicamus Crucifixum , we preach Christ Crucifyed . Did ever any Subject , who desired to make his King glorious , and his Kingdome eminent , publish the infirmities and preach the shame of his Soveraign ? Did ever Embassador for the glory of his Master , report in forain parts how his Subjects had sold , vilifyed , banish'd and imprisoned their Soveraign ? ( All too true . ) Is it not rather the custome of the world to magnifie his power , amplifie his greatnesse , and extoll him at least for an high and mighty Potentate ? Now behold , and see the wonder : He whose Kingdome is not of this world , by a course clean contrary to the world , he hath made himself the most glorious Kingdome in the world ; For , not by the Arm of flesh , but by the Foolishnesse of preaching ; not by glorying in his Victories , but in publishing of his Sufferings ; not by the Sword , but by his Crosse hath he been highly exalted , and got him a Name above every Name : we preach Christ crucifyed ( saith the Embassadour . ) Now look upon all the Kingdomes of the World , and tell me of any one King , who without a Sword , hath captivated and subdued a People : Whereas if you look upon the King in my Text , you shall scarce find a People under Heaven , which first or last he hath not conquered ; for His sound is gone forth into all Lands . All Lands , those who had the strongest and the most mighty Princes , those who had the most learned Doctors , and the most famous Orators , those who had the best setled Laws , and the most religious Customes ; all these vail'd and threw down their glory , all these ( and that without a Sword ) gave way unto the Crosse , so that the opposite and clean contrary erection of this Kingdome might move and warrant this King to say , My Kingdom is not of this world . Indeed if we look into the beginning of his Reign , we shall find Swords enough drawn against his Subjects : for to have been a Christian , to have profest Loyalty ; it was Malignancy enough , 't was Capitall , 't was indeed All . Bonus vir Cajo-Sejus , modo Christianus ; Cajo-Sejus was a good man , only he was a Christian : and indeed the worst Tyrants had to object in those days ; it only was their Allegiance , only because they protested , and according to protestation stuck close to the Lords Anointed . Now here again is the wonder of this Kingdom , that lex nova non vindicat se ultore gladio . These poor oppressed Subjects , they did not combine and make an Army , they did not associate and make an head , they did not whet their Swords and make ready their Arrowes , but they laid down their lives , they resign'd up their bodies , they neither feared nor cared what man could do unto them . Et sic crevit Ecclesia . And hence it was that this Kingdom became so ample , hence it was the world became so full of worthies , and hence it was that Christ came to have a Kingdom that is not of this world . A Kingdome and Generation of Subjects who are resolv'd to drink of the same Cup , and to be baptized with the same Baptisme wherewith their King was . A Kingdome and Generation of Subjects , who either long to be where their King is , or extremely desire that he may gloriously returne to them : A Kingdome and Generation of Subjects , who joy in nothing like their King ; A Kingdome and Generation of Subjects , who are readier to be sacrificed then to rebell against a Soveraign . So that The Motto of both King and Subject is , Vincit qui pa●itur . The patient abiding of the meek shall not for ever be forgotten . And indeed the Triumphs , Trophies , and Conquests of Patience are to be found no where but in the Annals of this Kingdome . This is the only Kingdome , that without a Sword gets victories : And therefore most emphatically , and above all Kingdomes is it here said , My Kingdom is not of this world : Sufferings , not the Sword , hath set up Christs Kingdome . Pass we therefore to the second Observation ; which is , Where there is such a King , there is no Co-ordination , for no Medium in the Text between Christ and his Servants . If my Kingdome were of this world , my Servants would do their duties , my Servants would fight for me . Since Authority hath been disputed , though the Word hath been kept , the Power of a King hath been much eclipsed , so that now we may admit of this distinction ; a King Nominall , and a King Reall , a Person so called , and a Personage that is so indeed . Theopompus King of Sparta , to take off the Odium of absolute Royalty , brought in ( as Plutarch observes ) those five Members called the Ephori , and these ( as is observed ) so ordered and moulded the Lacedemonian State , that ( after ) Kings had nothing left but the Name only : And indeed with such , with Nominall Kings , a Co-ordination may very well be ; but then they cannot take up the words of my Text and say , My Kingdome , My Servants , or my Subjects , But , our Kingdome , our Servants , and our Subjects will fight for us : For indeed no Nominall King can be the only Supreme , nor hath any Nominall King more then his share , and his personall interest in the Government . Now such a King was not the King in the Text , he was not only in Name , but most really , and in power a King : God his Father , who set him upon the holy hill of Sion , he joyn'd none in Commission with him , he appointed no Ephori , no five Members , no Committees for to over-see him ; to him was given {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the whole Authority , all Power . The Government was setled upon his , and his only shoulder : He and he alone was Princeps pacis , the Prince of Peace : He and he only it was that could settle his Kingdom in peace : so that with such a King as he , impossible it is there should be a Co-ordination ; as possible to have two Saviours of the world , as two Soveraignes of one and the same Kingdome , so that he might very well say , My Kingdom , for he had no compeer , no fellow in it : he might very well say , My Servants , for no Coequall , he had to fight for him . Indeed it is most apparent , our King in the Text he had a Councell , a great Councell , a Councell inspired with the holy Ghost : He had twelve Apostles , yet though there were twelve of them , he was Vniversis major , he was greater then his body , for Colos. 1.18 . He is the head of the body ; he is the Head of his Church . And indeed , as the head of no man is said to be the head of the Arme , or the head of the hand , or the head of any particular member , but the head of the whole , the head of the body ; even so the King in my Text , he who is said to be the head of his Church , he is not head of this or that particular Member , or of every personall body , but he is the head of the whole , as they make one body . It is most true , every Member may say , this is my Head , and every subject may say , this is my King ; but it is the Head , and the Head only , which can say , This is my body ; the King , and the King only who can say , This is my Kingdome . So that there may be as well two Heads to one Body , as two co-ordinate Supremes in one Kingdome . The King in my Text ( it is most clear ) approves no such , where he hath to do ; for he saith peremptorily , my Kingdome , my Servants , all but my self are Inferiours , all but my self are Subjects ; If my Kingdome were of this World , my Servants would fight for me . Indeed , if we look upon the great Councell of this King , if we look upon the Apostles , we shall finde they are in an hot contention , and make great debate , who should be the greatest among them . For when the King in my Text told them , Luke 23.22 . Truly the Sonne of Man goeth — It presently followes , There was strife among them which of them should be counted the greatest . Co-ordinate powers they will justle : Take away this one King , and we shall finde none . For as plur●litas Deorum est nullitas , As he who makes many , makes no God , even so he who in one Kingdom makes more then one , makes indeed no King at all . For Mat. 26.31 . Smite the Shepheard and the Sheep shall be scattered . Take away the head , and the body , like the limbs of Medea's Brother , they will lie uselesse , and scattered about the Kingdome . For when the King in my text was but apprehended , and taken away by Souldiers , you shall find even of his dearest servants , and of his Bosom Counsellors there was not a man stuck unto him . So that indeed a Kingdome admits no other then of this Division , Soveraigne and Servants , King and Subjects ; for take Soveraignty from the King , and the World shall soon find he will grow a Servant quickly ; for as the Disciples , even so al Co-ordinates , they are ambitious to write this stile , my Kingdome , my Servants . And so to the last considerable . How far Subjects are Servants , which according to my Text hath this extent , Servants to defend their Soveraign from both injury and imprisonment : For , saith the King in my Text , If my Kingdome were of this world , my Servants would fight ; and then adds for what , That I should not be delivered to the Jews . 1. They would fight . 2. They would fight in this cause , that I should not be thus abused , that I should not be thus delivered to the Jews . 1. My Servants would fight . Our Blessed Soveraigne being to make his Plea before a Pagan Judge , before one who regarded neither Moses nor the Prophets , useth not Scripture but Reason to convince him , and that such a Reason as the very Law of Nations had agreed upon , viz. That Subjects ought to fight for their King : And therefore concludes negatively , In as much as none fight for me , my Kingdome is not of this World , for if it were , my servants would fight . My Servants . This word Servant it may have a Despicable , and it may have an Honourable estimate ; It may imply a Subject and somewhat more , or it may imply a Subject and somewhat lesse . In that phrase of Scripture , Servants obey your Masters ; The word Servant there , it implieth somewhat lesse than a Subject , one who is either a Slave , or serves for Hire , or is under despicable and meane commands . But in these places of Scripture , where it is said , My servant Moses , David my servant ; O Zerubbabel my servant ; Here Servant is more then a Subject , for it is an Honour even to Kings themselves to be Gods Servants . Whereas then it is said in the Text , My servants , that is , such who as I am not their Master , but their King , relate unto me : By Servants we are not to understand such who are under a Despoticall , or Magisteriall , but such who are under a Paternall and a Regall Go●ernment , My servants , that is , My Subjects . As if it were said ; If my Kingdome were of this world , my Subjects would fight for me . Indeed if we look upon the King in the Text , as we are Christians , we cannot but acknowledge that His Kingdome , it is of all Kingdomes the most absolute , in so much that Kings , our Soveraigns , they are but his Servants . Yea , Angels and Devils , Heaven , Earth , and all that therein is are his Subjects , and all ( if he please ) ready to fight for him , according to that , Judg. 5.20 . The Starres in their courses fought against Sisera ; Or , according to the saying of his at his apprehension , Mat. 26.53 . Where for his King he might have had more then twelve legions of Angels . But being ( as you have heard ) his Kingdome is not of this world , we are to look upon this reason of his , only as it relates to the Kings of this world , for upon that supposition , doth he make this inference , Then would my Servants fight for me . My Servants would fight . My Servants , They must be the Servants of a Royall Master , the Servants of a King , or no fighting ; for Fighting it is the ultimate and last refuge , in so much that not the Sword , but the Laws must decide all private quarrels : No fighting where an Appeal lies , and appeal we both may and must , till we come to the Supreme . But when the Supreme is violated , he may take up the phrase in my Text , and say , Then shall my servants fight . Mat. 26. When St. Peter in defence of his Master drew his Sword , the King in my Text ( to shew that his Kingdome was not of this world ) commands , Put up againe thy Sword into its place , vers. 52. As if he had said , let the Sword rest there , till some temporall King commands it : And then adds this reason . For , All they that take the Sword , shall perish with the Sword . All those who are not ( as the Text implies ) Regis Ministri , the Kings Men , the Kings Servants ; All such for drawing their own Swords , deserve to perish by the Sword , by his Sword who may say in the words of my text , for as much as I have a Kingdome in this world , my Servants shall , and will fight for me . My servants would fight . To fight is to hazard Life and Limbe , the dearest things of this World . To fight , it implieth the leaving of Wife and Children , house and home , and to go where the Fight is : So that it may very well be doubted whether those servants have done their Duties , or those subjects discharged their Allegiance , who have lost only the paring of their nailes , or the Haire of their head ; I mean nothing but their extraordinaries , nothing but their wonted wantonnesse and fulnesse for the Redemption of their Soveraign . The King in my Text tells us , The Servants of a distressed King , they should rather be Commanders then Compounders , they should resolve , as did good Vriah , whilest The Arke ▪ and Israel , and Judah abide in Tents , and my Lord Joab , and the Servants of the King are encamped in the open field ; so long they will not joy in their own houses , they will not eat and drink and lie with their Wives . If my Kingdome were of this World ( saith our Saviour ) then would my Servants , ( not plot how to save , restore , and secure themselves ) but my Servants would fight . Those who are able and have hearts , they should not spend only their Breath , but even their Bloud , not only their Estates , but even themselves ; when the case is so sad , that if they fight not , the King must suffer . Were my Kingdome of this world , my servants ( saith our Saviour ) would fight , yea {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they would fight even to an Agony , rather then permit me thus to be delivered to the Jews . And so we passe to the last particular — the cause which may both move and warrant for to fight , and that is injuries against Royall Majesty . Subjects must rather fight , then see their Soveraign delivered up to Jews . 2. My Servants would fight , that I should not be delivered to the Jews . The Jews considered before they proved Rebellious , and did despight unto their King ; they were the most glorious Nation under Heaven , Gods people , a people Honourable at home , and Feared abroad : but when they had so far degenerated as to fall foul both upon Gods Prophets , and Gods anointed , when they Ston'd the one , and Blasphem'd the other ; from that time even unto this day they are become the most hatefull and odious people under Heaven , a people into whose hands rather then a King should come , my servants would fight , saith the King in my Text . By Jewes in the Text then we may aptly understand not only the people of the Jews , but people of any Nation or language whatsoever , that shall be so Jewish , as to endevour to make their King odious , so Jewish as to assault , Arraigne , and Crucifie their King ; Subjects or Servants ought to fight , rather then to suffer their King to be in such hands . Maximilian the Emperour passing his censure upon four great Kingdomes , Germany , Spain , France , and England . He makes the King of England to be worse then Rex Judaeorum , then King of Jewes , for he plainly cals him , Rex Diabolorum , the King of Devils , conceiting that none but Jews or Devils would lay hands upon Gods Anointed . So that indeed were it only to avoid this Scandall , only to prevent the Dishonour and Curse , which Rebellion brings upon a Nation , Subjects ought rather to fight , then to see their King delivered up to the Power and Malice , either of Jews or Devils . My servants would fight that I should not be delivered to the Jews , saith the Text . Would fight . Fighting I have shewed , and we all know it is the hazard of our lives , a hazard that may not rashly and for every punctilio be undertaken : A man who would fight and die as a Christian , he must first sit down and consider whither his soul shall go , if he die in that fight . It is well known there are in the World , who will sooner fight for a Mistris ( I had almost said a whore ) then for a King ; who are hotter in vindication of a lie , then of ten thousand lies put upon a Soveraign : who will sooner draw upon refusall of the Kings health , then to keep a Kings Head upon his shoulders : rather upon a Rescue ( though for just debt ) then for the Redemption of a King , suffering even for their Liberties . But for these and the like fights , Scripture hath no warrant , for these and the like quarrels no good King would say , Then shall my servants fight . To speak then only a word of so great a point , I conceive this is a sure foundation [ No man may fight , or venture his life for that , which in cool bloud , judgement and right reason is not dearer then life ] and of this nature there are not many things in the World . No profit , no pleasure can be this good ; for skin for skin , and all that a man hath , he ought in right reason to part with , rather then his life ; for of all things pleasant and profitable , Life is the dearest . Indeed Bonum Honestum , that good which is Honest , Honourable , Religious , for those there are cases in which a man may dare to die ; for Vertue , Piety , and publick goods , they may be dearer then life it self ; for seeing godliness hath not only a promise of this life , but also of that which is to come ; a life lost or laid down for it , may have what this World cannot give , an heavenly recompence . Rom. 5.7 . Peradventure for a good man some would dare to die . The Rule of Charity is , Love thy Neighbour , as , not better then thy selfe , so that indeed to lay down our life to save anothers , unlesse there be in that other some excellency which may counterpoise a life , we may not be so far wanting to our selves as to lay down a life . So that in a word , to give issue to the present point ; I conceive , according to the Tenor of my Text , it must be a publick person , a person exalted either by Majesty or Piety above his Brethren , a person whose life is of more consequence then are many particulars , for whom many particulars may dare to lay down their lives , for whom many particulars may dare to fight . In the Body naturall , right reason tells us we ought to venture any Member rather then the head , for as much as the head , it is the guide , the Governour , the preserver of the whole : even so in the Body politick , for as much as all but the head are Members ; for the Head , for the Supreme , for the Protector , and Defender of the whole , there is not a Member but may dare to fight , yea not a Member ( which is able ) but when that 's in perill must fight . For according to the vote even of all Nations , saith our Saviour unto Pilate , were I such a King as you take me for , my Servants would take up Arms , my Servants would not suffer me thus to be delivered to the Jews . Act. 4. The Jews ( you may finde ) w●ere so averse unto their Soveraign , and so extremely bent to destroy his memory , that their great Councell , the Sanhedrim , forbade all further addresses to him , straitly commanding , vers. 18. That the Apostles should not speak at all , or teach in the Name of Jesus : They would have nothing done in the Name of their King . Now here began the tryall of his Subjects , here was the experience of the loyalty of his Servants ; for when it was now grown capitall , and deemed as Treason to speak in the Name of their King , when they were straitly commanded to take no Commission in his name , nor to teach in the Name of Jesus : Behold even then , Act. 8.28 . They filled Jerusalem with their Doctrine , not fearing to charge the very Councel with the bloud and infamy of their King , ver. 30. saying , whom ye slow , and hanged on a Tree . Now as the spirituall Subjects of Christ were thus tryed , when Christianity was at stake , even so then are secular and temporall Subjects tryed , when Monarchy and Regality is in question : As then Christians , by suffering , must uphold the spirituall , even so Subjects by fighting must uphold the temporall : for were I a temporall King , saith our Saviour in my Text , before the Jewes should thus insult over me , my servants would fight . My Servants for a Royall and a publick would not spare to lay down the lives of their private persons . 2 Sam. 21. The men of David sware unto him , Thou shalt go no more out with us to battell , that thou quench not the Light of Israel . They would spend their own lives rather then see the light of Israel put out ; they will much rather venture their own persons , then the person of their King ; yea , they plainly tell him , and that to his face , Thou art worth ten thousand of us . So that you see in right reason to defend a King , to defend him upon whose person depends the peace and prosperity of a Kingdome , to defend him who is worth ten thousand , that is all of us ; there is ( I say ) in conscience and right reason , cause and warrant enough , that the servants of such an one fight , yea , die for him . Instances might be given ( and those not a few ) even of Pagans , who , albeit they had no after-hopes , as Christians have , yet for a publick good , for the peace and safety of a Kingdome they have dared to die . Codrus the Athenian , Curtius the Roman , both gave themselves up for the good of their Country . And indeed , whether it be to King or Country , none of us are upon the tryall , none of us can be said to be well affected till we are even upon our perill ; when the King is in danger to be delivered to his enemies , then is the time , then must his servants fight . Were my Kingdome of this world , now , even now at this time , ( saith the King in my Text ) my servants would fight , for they would not now I should be thus delivered to the Jewes . To close this point . That same distinction , which Chancellor Elsmore in his days pronounced dangerous , and Judge Cooke in his pronounced damnable ; even that which those Patriots would not passe for Law , some Divines of late have past for Gospell , preaching it lawfull to fight against a King in his personall , so they fight for him in his politick capacity . I confesse I cannot make this to agree with my Text , for my Text it speaks only of that capacity , in respect to which , a King may be taken , delivered up , Arraigned , Condemned , Crucifyed ; my servants would fight that I should not be delivered to the Jews , saith my Text . Now how our Saviour could be delivered in any but a personall capacity , how he could be bought , and sold , apprehended , and nayled to a Crosse , but only in a personall capacity , imagine I cannot . And in this , and this only capacity the Text requires , that his Subjects fight for him ; my servants would fight , that I ( that this very person of mine ) should not be delivered . In a word , to draw up all , Every man , who fights , should seriously consider whether God will reward him for so fighting ; consider whether in the face of God he can say with St. Paul , I have fought a good fight , for without a good fight no Crown . He who fights for his own ends , and his private interest , he who kils men ( as some do beasts , for their skinnes ) for their estates , he who without any regard to the Cause , fights on ; such as these can hardly say , I have fought a good fight . The good fight , which St. Paul fought , it was against his Rebellious Members ; the Warre he waged , it only was to reduce them into subjections , and to bring them into obedience to the Mind . And indeed , the good fight supposed in the Text , it is against Rebellious Members , 't is against Traytors , 't is against such who violate Soveraignty , and are vexatious to the Lords Anointed . For against such ( saith our Saviour in my Text ) against such would my servants fight , who would deliver me to the Jewes : Then would my servants fight , that I should not be delivered to the Jews . Well , to the Jews he is delivered ; they had him : yea , saith the Scripture , they hang'd him , they made him away , they did him all the despight that Devill or Malice could invent ; yea , 't is recorded that they gave money , and bought him for this end . And shall we leave him in their hands ? Truly no . For , The God of Abraham , and of Isaac , and Jacob , The God of our Fathers hath glorifyed his Sonne Jesus , whom ye delivered up . He who was basely and perfidiously bought and sold , and delivered to the Jews , him , saith St. Peter , hath God glorifyed . Though then as he did his Son , God may for a time permit even a good and a Righteous King to suffer , yet even then , when his Servants either cannot or will not fight for him , then shall the God of his Fathers glorifie him . Hos. 1.7 . I will have mercy upon the house of Judah , and will save them , ( I beseech you observe the manner how ) Not by Bow , nor by Sword , nor by Battell , by Horses , or Horsemen , but I will save them by the Lord their God . When there is no servant to draw a Bow , no Subject to manage a Sword , no Army to fight a Battell , when there is no visible appearance of any force , then is Gods hour to shew mercy upon the house of Judah . And indeed till mercy comes to Judah , there is little hopes of it in the meaner Tribes : Yea , it is most evident in the Gospell , that curse , which for betraying and murthering their King , is fixt upon the Jewes : this cannot be taken off , till they strive and study to restore their Soveraign . No Act of Indempnity , but from him ; No Messiah , no deliverer , but him , whom they have thus vilified , no Salvation till they make addresses , and returne unto this King . Hos. 11.1 . Then shall the Children of Judah , and the Children of Israel be gathered together , and appoint themselves one head . When Judah the Royall , and Israel the Rebellious party , when these shal both accord under one head , then shall they be gathered , when they acknowledge and submit unto their only head , their King , then shall they be happy . And indeed the happinesse of us all depends upon the glorious returne of our gracious Soveraignn . For , Col. 3.4 . When Christ , who is our life , shall appear , then shall ye also appear with him in Glory . When Christ our King shall return in glory , then , and not till then can we be glorious ; that then we may all be glorifyed , so come and come quickly Lord Jesus . To whom as being King of Eternal glory , be all honour and glory , now and for ever , Amen . Sit Deo omnis gloria . THE GRAND CONSPIRACY OF Jews against their King . A SERMON Preached in January , 1649. JER. 26.14 , 15. As for me , behold I am in your hand : do with me as seemeth good and meet unto you . But know ye for certain , that if ye put me to death , ye shall surely bring innocent bloud upon your selves , and upon this City , and upon the Inhabitants thereof , &c. LONDON , Printed by E. C. for R. ROYSTON , at the Angel in Ivie-lane , 1654. SERM. III. Preached , 1649. JOHN 19.15 . Pilate saith unto them , Shall I crucifie your King ? IN these words we have two Persons of remarkable Cognizance , the President , and the Prisoner ; Pilate , and the King . And indeed we cannot well understand the Text , before we consider how the President dealt with his Prisoner , how Pilate behaved and carried himself towards the King ; Act. 3.13 . you may read , St. Peter sharply checking the Jewes for denying him in the presence of Pilate , when he was determined to let him go ; when Innocency and Majesty stood at the Barre , Pilate , though a Pagan President , had so much honesty , so much Conscience , so much Compassion , that he studied rather to give an Absolution then a Sentence , he was determined , saith the Scripture , yea {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , from thenceforth , or a● some of the learned , for this caus● because a King , and because innocent , Pilate sought to release him Pilate was so far from being ambitious to passe sentence upon a King , that he assayed and tryed many a way to put it off . I shall name four which are evident ; 1. By proposall of his Innocency . 2. Of his Sorrowes . 3. Of his Majesty . 4. Of their own Credit , and Reputation . First , He would have put off the Sentence , because indeed there wa● nothing worthy a Sentence in him Behold I bring him forth to you , that 〈◊〉 may know I finde no fault in him , v● No fault , no sentence : yea , and as 〈◊〉 it were an indignity for lesse then 〈◊〉 King to judge a King , he sends him to his Peere , to Herod , Luke 13.7 ▪ he would have King Herod● verdict , before he passed his own ; yea , h● presseth his judgment for to quit him , I finde no fault in him , no nor yet Herod . But whom Malice delivers up , Innocence must not acquit ; for Envy like Rebellion hath alway a designe against the person ; yea , the more worth in the person ; the more eager is his Persecution , Joh. 7.46 . when the Officers sent to apprehend him , brought this answer , never man spake like this man ; his wisdome and sufficiency so astonished them , they were now more then ever set against him ; when they saw such was his perfections , that he was ready to convert and draw all men after him , as it is in Joh. 11.50 . then as Cajaphas , so they , it is expedient for us that he die the death for us , who cannot reign if he live ; for us , who cannot live , if he do ; for us , whose designe hath been against his government ; for us , it is expedient that one , yea , this one should die ; his Wisdom , his Innocence , his Perfections , his Integrity ; all his excellencies we are to look upon , as so many perils , and therefore to Pilates proposall of his Innocency and Integrity , the chief Priests Officers returne this Acclamation , Crucifie him , Crucifie him . Secondly , As by proposall of his Innocency , even so also of his sorrowes , Pilate sought his delivery : for whereas in most men , there is so much naturall compassion , that when we see a very Malefactor in bitternesse of spirit , our bowels yerne , and we grow tender ; Pilate thought to produce an Innocent in such a plight , to shew one who had not deserved a stripe , even to satisfie them so scourged , that his bloud might become a mantle to him . Pilate , I say , thought this , this if any thing might save his life , and therefore in this plight he saith , Behold the Man : but no sorrowes which are not mortall , no sufferings which are not deadly , no bloud but the heart bloud can satisfie the malicious ; and therefore albeit crown'd with Thorns , and flea'd with Whips , they still cry , Execution , Execution , let him be Crucifyed , let him be Crucifyed . Thirdly , Not only by proposall of his Innocency and his sorrows , but as he was a King , as he was the seat of Majesty , as he was Royall , so also Pilate sought his deliverance , and therefore in the verse immediately before the Text , he saith unto the Jewes , Behold your King , ver. 14. Of the same person of whom he said , Behold the Man , he now changing his style saith , Behold your King : as if he thus said , if his sorrowes as a man move you not , behold him as a King : Behold a King deprived of all his comforts , spoiled of all his goods , sold by his Brethren , apprehended by his Subjects , scourged as a Villain , derided as a fool : Behold a King , who hath no other use of Majesty , but to aggravate his misery . Behold a King , whose sufferings are as transcendent as his person . Behold a King , who hath suffered things bitterer then death . Behold a King , yea , your King , how he hath suffered even every thing but death . And will not this satisfie and content you ? No , even all this will not do : For as some timerous fools , who though an Eele be flead , fear it while it yet stirs ; and as cowards think no safety while life appeares , even so the Rebellious Jewes , as if their King might have outlived his wounds , recovered his losses , and turned his Reed into a Scepter ; when Pilate said , Behold your King ; as if King were the bitterest of all Corrasives , they cry out more fierce then ever , Tolle , Tolle , away with him , away with him , Justice and Execution both , Crucifie him , Crucifie him : And so we are brought to my Text , which was the last attempt ; for when Pilate saw that neither his innocency , nor his sorrowes , nor his Majesty could prevail , he then urgeth even their own credit : As if he had thus said , If neither his being without a fault , nor his being in so heavy a plight , nor yet his being a King ; yet for your own respects , and for your own repute spare the Sentence ; for what is done unto your King will fall upon your selves , it will be dishonourable to you , and the whole Nation , when it shall be said , your King was Crucifyed . And thus you have the coherence and the reason why Pilate said unto them , shall I Crucifie your King ? Now for the methodicall and better handling of the words , we shall consider of these two points , 1. To put a King to death , is against the judgement both of Jew and Gentile , Pilate and the chief Priests . 2. What Jew and Gentile do against Judgement and Conscience , that they do most barbarously , Crucifie a King 1. To put a King to death is against the judgement both of Jew and Gentile . Jew and Gentile , it was the old division of the World ; and thus St. Paul takes it , Rom. 2.9 . where saith he , Tribulation and anguish upon every Soul of man that doth evill , of the Jew first , and also of the Gentile ; that is upon every soul , upon all men ; so that indeed the judgement of Jew and Gentile , it is the judgement of the whole World . Now that the judgement of Jew and Gentile were against this damnable and most horrid act , the putting of a King to death , this is evident , should we go no further then the present verse ; for Pilate the Representative of the Gentiles , the chief Priests , and Heads and Rulers of the Jews , both these in this very Text declare against it . First , besides all that hath been already said , these very words in my Text argue Pilates disavowing of it , Shall I Crucifie your King ? Shall I passe Sentence of Death upon a King ? Shall I deal with your King as with a Rogue ? Send him to the Gibbet ? Shall I do this ? not I , ver. 6. if you will deal so with him , do it your selves , and therefore Pilate saith unto them , take ye him and Crucifie him ; his Judgement and his Conscience abhorred the cruelty . And indeed no wonder , for if , as a Roman Historian , Regium nomen gentes , quae sub Regibus sunt , pro Deo colunt : If the Gentiles , who lived under Kings , esteemed the very name of a King as a deity , no wonder to hear a Roman President startle at the Sentence of a King . No wonder to hear Pilate say , Shall I Crucifie your King ? For they who thus had the very name , they must needs have the person in veneration . Now as the Gentiles , so the very Jews in Judgement abhorred the very fact , abhorred the putting of their King to death . For when Pilate said , Shall I Crucifie your King ? Mark what immediately followeth , the chief Priests answered , We have no King but Caesar : we have no such King , he is no King of ours ; were he our King , we would not conspire his ruine ; were he our King , we would not have apprehended and arraigned him ; were he our King , we would not thus prosecute him : The chief Priests answered , We have no King but Caesar . The Jews then it is evident , not in his regall , but in his personall capacity , did persecute our Saviour , not as King , but as Jesus of Nazareth they brought him to his block . For in the 19. ver. when Pilate had made this inscription , J. N. R. J. Jesus of Nazareth King of the Jewes , the chief Priests became suitors to him to change the title , and to write , he said I am King of the Jews , ver. 21. they would not by any means he should be crucifyed under the notion and title of a King . Indeed as of one aspiring to it they would have had it , but that they should be such cursed wretches , as to bring a reall King unto a Crosse ; this even the Jewes abhorred , write him not King , but that he said I am King . And indeed no wonder , for if we search the Scriptures , and observe but how highly , and to what end the Spirit of God useth the Name of a King , we shall finde the Jewes had very good reason to reverence a King . For to shew that the person and stile of a King implies a full confluence of excellencies , when the Spirit of God makes an extraordinary allusion , you shall finde he usually borroweth from a King . Judg. 8.18 . When Gideon asked Zeba and Zalmunna , What manner of men they were whom they slew at Tabor ? They answered in the 18. vers. as thou art , so are they , each one resembled the Children of a King . The high expression for ornament or beauty it is borrowed from a King , as the children of a King . Psal. 45.14 . The Kings Daughter is all glorious within : yea , and without too , for in the 15. v. She shall be brought unto the King in rayment of Needle-worke . When the Spirit of God speaks of Grace , and glory , both allusions relate unto the King ; yea , so are the stiles of God and King interwoven in holy writ , that God is pleased not only to be called by theirs , but to allow them to be called by his Name . Psal. 10.18 . The Lord is King for ever and ever , the Lord our God he is a King : And as God is a King , even so the Jewes knew it was no blasphemy to call a King a God ; for I have said , ye are Gods , saith the Lord : yea the most odious and highest accusation that could be forged against poor Naboth , was in 1 King. 31.10 . Thou didst blaspheme God and the King . Whereas then the Jewes were in the Book of God thus instructed of the Majesty , and excellency of a King , Exod. 2.28 . Their Law forbidding them to revile their God , or so much as in thought to curse the King , Eccles. 10.20 . 't is no wonder to hear them disclaime their Soveraign , and to deny him their King , whose life they hunted after ; Shall I Crucifie your King , saith Pilate ? The chiefe Priests answered , We have no King but Caesar . Though they destroyed and made away him who was indeed their King , yet they would not subscribe , they would not as King own either the butchering or betraying of him , so that you see both Pilate and the chief Priests , both Jew and Gentile , they would both wash their hands from this foul offence , they would not , did not put a King to death . The Judgement both of Jew and Gentile was against it . The Application of this point shall teach us , to take heed that we do not betray our Consciences , that we do not either for fear , or favour , for covetousnesse or malice go against our own Consciences , do against our own Judgement . Most true it is that of the Poet , Nemo repente fit turpissimus , No man at the first mounts to the height of wickednesse ; but he who declines his Judgement , and he who can stretch or shrinke his Conscience , as advantage admonisheth , such a one is preparing to all manner of enormities . Pilate and the chief Priests in my Text , they are fearfull examples of this truth , for when Fear sate upon the Bench , and Malice stood Solicitor at the Barre ; the poor King with all his Innocence , and for all his wisdome , was sure to miscarry in the tryall : Mat. 27.24 . When Pilate saw that he could prevail nothing , but that rather a tumult was made , he took water and washed his hands , saying , I am innocent of the bloud of this just person : See here in Pilate , how Affection and Judgement , how Fear and Conscience struggle : his Judgement that tels him the person was just , the bloud innocent , the King faultlesse , and therefore as if the washing of his hands would have cleered his Conscience , he calls for water and doth that ; but him , whom his Judgement and Conscience pronounced innocent , him whom as a just person and a King , he would have delivered , even him , when fear suggested the fury of a multitude , when fear suggested a complaint to Caesar , when fear startled him with the hazard of himself , then I say , even him whom Judgement acquitted , Fear condemnes ; him , whom Conscience pronounced just , Fear delivers up him , who as a King , he was loath to Crucifie , even him , though a King , and a just one too , he will rather send to a Crosse , then venture a Crosse himselfe . So that indeed not only the King in my Text , but even Pilate , the Lord President himself , he had in stead of a Scepter , but a Reed , a Reed shaken with the winde , a Reed not able to stand in judgement , a Scepter that must bend as fear would have it . When Caiaphas sate in Councell on the King in my Text , you shall finde he did not consider what was just , but what was safe ; John 11.49 . Ye know nothing at all : as if he had said , if ye move upon Principles of Right , Law , and justice , ye can do nothing , by them ye cannot take him away ; but if ye consider the exigences of State , the safety of our selves , the security of the people , then expedient it is that one should die , ver. 50. And indeed which of us is there that hath not a Caiaphas in his bosome ? Which of us is there that doth not rather consider the expediency then the justice of an Action ? which of us do not consider whether what we do be not rather secure , then conscionable ? much more poising an outward broile , then an inward peace ; and is not this the way to become as so many Pilates ? Men who will sacrifice both Judgement , Loyalty , Conscience and all honesty to avoid an inconvenience . When Pilate gave eare unto his feares , he feares not with the same lips to sentence , whom but now he pronounced without a fault . Now the good God grant that there be not a curse impending over this Land , even for such Judges ; for such who have rather steered by their Feares , then by their Consciences ; for such who have rather for expediency then Justice , condemned the Innocent . Again , as Pilates feare , even so the Pride , the Ambition and Malice of the chief Priest , these also perverted judgement , and these made the Conscience passe what they pleased : Mat. 27.18 . Pilate knew that for envy they had delivered him , the persecution of the King was a meer piece of envy ; they had nothing to lay to his charge , nothing could they prove , nay , nothing did they pretend but some State and forged suggestions : John 11.48 . If we let him alone all men will believe on him , and the Romans shall come and take away both our King and Nation . Because they were jealous of the Romans , therefore must he be taken away , whereas indeed the Romans were reserved to be the avengers of his bloud . The Romans came not till that time was come , in which his bloud was required of them and their children , vers. 12. Sometimes his charge is , he made himself a King , whereas indeed he was no admitted , no elected , but a native King , born King of the Jews , Mat. 2.2 . yea in vers. 7. He ought to die , because he made himself the Son of God ; see the peevishnesse of envy , they accuse him for being what he could not but be from all eternity , the begotten of the Father , and no sooner born , then born a King ; and yet because the Son of God , and because a King , he must die the death ; yea , yet t is worth the time to see , how when Envy and Malice persecutes , so the person fals , they care not by what means ; care not to ruine themselves , so they see but his fall : The chief Priests in my Text , those who pretended their King must therefore die , because if not , Venient Romani , the Romans will come in , even these , rather then he shall not die , will lay down even their own necks to the Roman servitude ; for as if they were the fast friends , and greatest honourers of Caesar , who but they cry out , We have no King but Caesar ? Crucifie Christ , destroy Jesus , for behold we are for the Roman party , no King but Caesar . They who know any thing of the Jewish story , cannot but know Caesar , the Roman foraine power , those were to the Jews the most hatefull things under Heaven : and yet to glut their spleen , and to satisfie their envy , behold Caesar preferred to Christ , and a foraine jurisdiction before their own King : to such a madnesse are men brought , when leaving judgement and conscience , they follow the wilde byas of corrupt affections . I shall conclude this point with that of the Prophet Isay , Isa. 8. 6. For as much as the people refuse the waters of Shiloah that go softly , for as much as this people , for as much as the Jewes , would not have him to reign over them , who like the waters of Shiloah , was meek , calme and quiet , behold what the Lord threatned , and they found , now therefore saith the Lord , vers. 7. I will bring upon them Waters of the River , strong and many : they who could not be content with a calme , behold the Lord threatneth to send them a tempest ; they who must needs make away a quiet and a peaceable King , a King of their own , upon such the Lord threatens , and hath sent the waters of the River strong and many , and these , as it is in the same verse , shall come up over all his Channels , and go over all his bankes . And indeed what is juster then an inundation , even of bloud it self , to sweep away such a people who have broken down all the bankes , violated all the muniments , and loosned , all the ties of Religion , Law , Reason , Conscience ? for thus did Pilate , and thus did the Jewes , when the one for fear , and the other for envy , delivered to death the Lord of life : for as you have heard , the Judgement and Conscience of both concluded it was not lawfull , it was not warrantable to Crucifie a King . And so passe from their Passion to our Saviours , from their judgement , to their Execution , and shall thence evidently prove this second Generall ; That what Jew and Gentile do against Conscience , and Judgement , that they do most barbarously Crucifie a King . Judgement , Reason , Conscience , are those lights and gifts by which men are exalted and dignifyed above Beasts ; so that indeed when Men degenerate from these , they became as Beasts , making as they do , only their Lusts and Passions to be their guides : and hence it comes , that whereas every man should be homo homini Deus , as a God and helper to another , most men are as the inverted saying , homo homini Lupus : speak I of Job ? of David ? or of the Lion ? In my Text we have an example when the Superior fals in 〈◊〉 the hand● of the Inferior ; Asperius nihil est humili quum surgit in altum , Exalted beggery makes the exactest Tyrrannie ▪ Satis est prostrasse Leoni , To the offended Lyon , to injured Majesty , submission may passe for satisfaction ; but if the Lyon himself chance to be brought under , then as it is in the fable Calcat jacentem vulgus , The very Asse will finde a heel to kick him . Job . 29.25 . Job , who when he dwelt as a King in the Army , when it pleased God to suffer him to be Plundred , Sequestred , and brought low , you shall read , whose Fathers he disdained to set with the dogs of his flock , Job 30.1 . even these had him in derision . King David , though a good man , and a good King , yet in Psal. 35.15 . In mine adversity , saith he , they rejoyced , they , who ? It followeth , the Abjects , the very scumme of the people , gathered themselves together against me ; and would you know how they used him ? they did tear him and ceased not . But what speak I of Job ? of David ? or of the Lion ? In my Text we have an example surpassing all ; for when the Lyon of the Tribe of Judah fell into the hands of the Beasts of the people , when the King of the Jews fell into the hands of his Subjects , when God himself yeilded up himself unto the power of men ; never was there such a piece of cruelty , as was then committed ; never did Wolfe so use a Lamb , as the Lamb of God was used ; for , which is the sum and Catastrophe of this wofull Tragedy , they Crucified their King . Pilate who as you have heard , had the examination of the cause , when he had sifted and scanned all he could ; when he heard all that could be said , and examined all that could be proved , his conclusion is , he could finde nothing but envy in the whole : Pilate knew that for envy they had delivered him , Mat. 27.18 . And indeed this envy , though it grew not mature and to the height till now , yet we finde it begun even in the beginning of his reign : for what was it but envy which moved Herod to make him runne before he could go ? what but ambition to the throne made him to seek his life ? and indeed run through all his reign , and you shall find it was only the envy of his graces , that occasioned all affront● and disgrace unto him : For in the very hour and power of darknesse , such was the lustre of his innocence , that the President evidently saw it was for envy they delivered him : Gen. 37. you shall find how when Joseph the type of the King in my Text was envyed and hated of his Brethren ( though they knew no evill in the World by him ) yet they could not speak peaceably unto him , ver. 4. Envy is the bitterest persecutor in the World , Dan. 6.3 . for as much as in Daniel there was an excellent spirit , the Princes who envied him ( though they could quarrell at nothing but his piety ) never left plotting against him , till they brought him to the Lions , v. 16. Our Blessed Lord the Soveraign in my Text , when envy took him to taske , it never gave over till it brought him to the grave ; nor would envy bring him thither but after an envious manner , Crucifying and killing him , even all the day long , exactly verifying this our second observation , that what they did against Judgement , and Conscience , they did most barbarously . A glimpse of it I shall indevour to give you under these two heads : 1. The Nobleness of the sufferer , A King . 2. The ignoblenesse of his sufferings , They crucifyed him . First , Let us look upon the Noblenesse of the sufferer , A King . It is a ●a● much commended in this La● of ours , that no man shall be tryed but per Pares , by his equals , by his Peeres ; and indeed there may be an excellent reason couched in it , for it is only Peers , only Equals , only such who are liable to the same casualties , who are truly compassionate , and throughly sensible of the like miseries . Indeed sometimes , as the Father towards the Children , even so pater patriae , the Father of his Countrey , the King and Ruler of his people , he is touched with , is tender and sensible of the grievances and pressures of his people ; and for this very end it was , the King in my Text was born , for this very end it was he dyed , he was both the Saviour and Martyr of his people . But so rare is a reciprocall Sympathy from the people to the King , that it is not improbable , therefore the King is above their Judgement , because amongst his Subjects he can have no Peers , none of his own rank , no equals , and therefore no impartiall Judges of his sufferings . And of this there can be no greater President , then the person in my Text ; for as there was never any sorrow like his sorrow , even so never lesse regard then he had ; for behold a King upon the Crosse , and his Subjects reviling , mocking , and deriding of him : so that indeed before we can be truly and throughly sensible of this passion , of the passion of a King , we must put on higher then ordinary affections , we must be exalted , and through the grace of his bloud , Rev. 1.6 . we must be made Kings our selves , that is , men of more high and royall conceptions ; we must take it into a very serious consideration , how great a person , how Noble , how Royall he was that suffered for us . I know there are some in the world , who are ready to say , what is a King but a man ? As if there were nothing more in a King , then in an ordinary capacity : whereas to any man minding the book of God , it is evident , the King is far above his People , as the Hill above the Vale , or the Bramble below the Cedar : Gen. 17. When God renewed his Covenant , and promised a blessing extraordinary unto Abraham , he tels him , that he will not only make him exceeding fruitfull , but he would add this blessing also , Kings shall come out of thee , vers. 6. Now if to be the Father of Kings were no more , then to be the Father of ordinary men , God in saying , Kings shall come out of thee , had said just nothing ; and yet God , you see , as a speciall and singular favour , after the promise of a numerous issue , even of whole Nations , adds , as more then all that , Kings shall come out of thee ; so that Kings in Gods esteem are more then ordinary men , more then whole Nations . As God , so the man after Gods own heart , he thought , and knew so highly of a King , that he taxes it as one of the greatest favours upon Earth , to be allied to a King : 1 Sam. 18.23 . Is it a light thing to be Sonne in Law to a King ? Yea , that cursed wretch Jesabell , who though she was full of bloud and iniquity , yet saith Jeh● ( then acting by Gods Spirit ) in 2 Kings 9.34 . Bury her , for she is a Kings Daughter . So that indeed , if we should weigh Kings in the ballance of the Sanctuary , it will be found that Kings will weigh much more than ordinary men : Whereas then it is said in my Text , Shall I Crucifie your King ? We shall betray the passion , if we take not serious cognizance of the Subjects . When Divines meditate , and speak of the Incarnation , we thinke it no mean portion , of that great blessing that God hath pleased to send , not some new Creature , not an Angell , not a Seraphim , but his Sonne , that the Sonne became flesh , that God blessed for ever , would become a Babe , this it even astonished apprehension . Now as it is not possible we should conceive as we ought , of the Incarnation , unlesse we consider who was Incarnate , and who it was took flesh upon him : even so of the Passion , Agony , and bitternesse of his sufferings , we can never take any tolerable estimate , or any valuable proportion , unlesse consideration be first had of the noblenesse , and who was the person that did suffer : God ( qui omnia disponit suaviter ) who sweetly disposes all things , though he had been pleased his Son should be borne , yet had not his wisdome had use of this relation , he would never have had him been born a King ; or had he been born a King , he would never have taken such order for the proclamation of it ; he would never have brought wise men to Jerusalem , to proclaime him King , neither would he ever have so guided the pen of Pilate , as to write upon the Crosse , Jesus of Nazareth King of the Jewes ; but that his will was and is , we should look upon him a King , as well as a Saviour . Amongst us men ( even the most envious of us ) we look upon the fault and failings of Kings , as the most eminent wickednesse . A wicked King , a Tyrant , a Murtherer , we thinke the most execrable of all sinners ; as some thought of those , on whom the Tower of Siloe fell , Luk. 13.4 . even so men generally hold of wicked Princes , even that they are sinners above them , that dwell about them . To apply this then to our present purpose , if it be so that the eminency of Princes , and the excellency of Kings so dignifie and exalt their persons , that the same crimes in them are much more abominable , then in meaner persons ; certainly then as their crimes , even so their sufferings must be proportionably aggravated by their persons the sufferings of a King must needs be as far beyond the sufferings of a Subject , as are the sins of a Prince beyond the sins of a Peasant . Whereas then the person in my Text is a suffering King , we must not look upon his Sufferings as the sufferings of an ordinary person , for look by how much his person , by so much doth his Passion exceed the Sons of men ; for if it be ( as doubtlesse it is ) a great amplification of Gods goodnesse , that he who suffered was a Son , it must yet be more that this Son was a King : for as an extraordinary favour of God to his people Israel , as the Psalmist sayes , Psal. 136.17 , 18. He smote great Kings , and flew mighty Kings for their sakes . When Kings suffer , Heaven hath a great hand in it , 2 Sam. 18. The people of God , the Children of Israel , would not let David their King go out to battaile with them , because say they in the 3. ver. Thou art worth ten thousands of us : The Sufferings of the King must have at least this valuation , for as God knowes how many thousands suffer in a King , even so we may as soon count the Stars , as say for how many millions of men this King did suffer . A reason then why this Sonne of God , blessed for ever , was not only born of a Virgin , but born a King , and dyed a King ; A reason of this may very well be , because he was to suffer the bitterest of all torments , because he was to suffer sorrow beyond Parallel , because he was to suffer such sorrow , like to which there was no sorrow ; and this as man he could not have done , had he not been put into the most high and most honourable condition . For whether we look upon the tendernesse of his constitution , the exquisitenesse of his torture , the anguish and duration of the whole ; all this had it been in the relation of a Subject , all this had it been in him , as a person of low condition , could not have amounted to what he did ; for neither tendernesse nor torture , neither pain nor shame , neither smart nor sorrow , is so considerable and so valuable in any , as a Royall Subject . Whereas then , the Sufferer in my Text , is not only a God , but a King also ; not only a Saviour but a Soveraigne , in what capacity soever we look upon him , whether it be as God , or wether it be as Man : He was the only Supreme , and Soveraign sufferer in the world . Passe we then from the noblenesse of the Sufferer , to take a glimpse of the ignobleness of his Passion , implyed in this word Crucifie , they Crucifyed their King , ver. 11. It was said of old , Multorum manibus grande levatur opus , many hands make light worke ; but if we would piercingly and exactly look upon this Passion , upon this murthering of a King , we shall finde many hands indeed , but for work the heaviest that ever was read of ; and how could it well be other , when the miseries of this poor King was to satisfie the malice of two parties ? Mat. 27.1 . When the morning was come , all the chief Priests , and as the Greek hath it ▪ the lay-Presbyters , or the Elders of the people , took counsell against Jesus to put him to death ; they who prepared , plotted , and purposed their Kings destruction , they who raised an Army , and sent Swords and staves to apprehend him , these were ( you see ) an Assembly of Priests and Elders , yet these were not they that did the deed , these were not the Executioners , these Voted , but these did not Crucifie : Now in verse 27. of the same Chapter , you shall find the Souldiers of the Governours took Jesus into the common Hall , and gathered unto him the whole band of Souldiers , and they stripped him , they fooled him , verse 28. they crowned , they mockt him , they spit upon him , verse 29. and when they had sported enough at his sorrowes , then in the 35. verse of the Chapter , They Crucified him ; they ( not the Presbyters or Elders ) but the Souldiers brought him to the block , they Crucified him . Not barely and simply put him to death , but they put him ad mortem erucis , to the death of the Crosse ; and indeed this had not been Envies Master-piece , had it not been so , had they not cloathed him with shame ▪ as well as macerated him with pain ; had they not put him as well to an ignominious , as an irksome death , Envy would have seemed too dull , and too cool a persecutor . And therefore to expresse the zeal and activity of their cruelty , it is not said here , they slew , but they Crucified him , that is , they inflicted on him the extremity of shame , sorrow , death . To a person of Honour , and especially to the fountain of Honour , to a King , shame and dishonour , it is bitterer then death : so that indeed it is hard to say , whether the disposition to , and manner of his death , was not more affliction to the King , then death it self : for if we look upon these three particulars ( though we must passe over a thousand bitternesses : ) 1. What was done before they brought him to the Court of Justice ? 2. What was done there ? 3. What after Sentence ? we shall finde there was nothing done , but what speaks Tyranny and Malice . For first , to take off the appearance of their Envy , and to make Malice seem zeal unto the publick : behold the King must be brought as a Prisoner to the Barre , and as a Malefactor before the Court of Justice : but if we observe the Tryall , we shall finde nothing but envy and Malice in it . For in a place I now cited , Mat. 27.7 . I shewed unto you how the Priests and Elders took counsell against Jesus to put him to death , before ever they brought him to the Court of Justice , before ever any Processe drawn , or witnesses found out , the Priests and Elders had resolved upon the question , they sate in Councell , and had agreed , the King must die , the President must and should give the Sentence of death upon him : So that indeed the bringing him before a Judge , the bringing the King before Annas , Caiaphas , Herod and Pilate , this his appearance at four severall Courts , it was only to put a faire Face upon an ugly Sentence , it only was , by the mockery of justice to cloak the cruelty of malice ; for before ever he came thither , the Councell had determined , Jesus their King must die . Secondly , see the carriage of the businesse when it came there , and we shall finde that he was not tryed by any course of Law , or by any legall principles : for if we look upon him as before Caiaphas , before the chief Priests and the Elders , Mat. 26.59 . we shall find that all his Judges were parties , for the Scripture expresly saith , the chief Priests and Elders , and all the Councell sought false witnesse against Jesus , all the Councell , all that sate his Judges , or that did rise up in Judgment against him , they conspired and plotted how to put their King to death ; or look we upon him as he stood before Pilate , before the President , and we shall finde it was the Multitude , it was the Tumult , it was Voices , not Law , that carryed the cause against him . When Pilate saw that he could not prevail any thing , but that rather a Tumult was made , Mat. 27.24 . then he released Barabbas , and delivered Jesus to be Crucified ; Tumult and Votes , not Law or Justice , brought the King unto his Crosse . Indeed in the 25. ver. of the said 27. Chapter of St. Matthew it is written , Then answered all the people , his bloud be on us , and our children ; the chiefe Priests and Elders , the prime and close managers of this designe , they interest and intitle the people to it , as if this had been an Act of the whole people , as if it had been the peoples desire to have their King cut off , all the people said , his bloud be upon us , and upon our Children . Whereas indeed if we look close into the story , we shall find , that had the people been let alone , they would have been as they were some five dayes before , all for the King , they would have prosecuted their former engagement , and have brought their King to his City with safety and honour ; they were more inclinable , as it is in Mat. 21. to cry Hosanna , then Crucifie , and had rather have strowed their garments in his way , then have imbrewed his in bloud : Mat. 27.20 . The chiefe Priests and Elders perswaded the multitude , the Leaders and Commanders they over-ruled the people ; yea if it were as hard to get into Pilates , as it was into Caiapha● Court , there might then be more , or at least but few present at his tryall ▪ but such who were the Creatures and followers of the chief Priests and Elders ; for you shall finde in the 18. of Saint John and the 17. verse , That the doore was shut , and Sain● Peter got not in , but upon the interest of St. John ; and no wonder if they spake as they were taught , Crucifie him , Crucifie him : yea , St. Peter in Acts ▪ 3.17 . imputes it to the ignorance of the people , which Pilate flatly layes to the fury of Rulers ▪ and indeed , no People , nor Rulers , but were extreamly ignorant of what they did , when they did this , the foulest of attempts , Crucifie their King . Thirdly ▪ as you have seen what they did before they came unto the Court , and how things were carryed there , even so if we look upon what was done after Sentence , we shall finde nothing but Cruelty , nothing but a studiyd mixture of Infamy and Sorrowes . And this wil appear from these two things , 1. The place . 2. The Instrument of his death . First , the place , Jerusalem , the Royall City , the City of David ; and must it not needs be an aggravation of shame , and sorrow for the Sonne of David , for the King of Sion , there to lay his head upon the block , there to wear a Crowne of Thornes , and there judicially to be put to death , where he , and he only should have sate upon the Throne ? Indeed it was not done before his Palace , it was not done before his own doors , but it was done in Occidentali parte , it was done in the West part of the City , it was there done where it might bring most disgust and distaste upon him . Mans Calvariae , id est decollatorum , Mount Calvary , that is , according to Jerome , the place of common Execution , the place where Malefactors were beheaded ; now there where that same day a couple of theeves were to be put to death , there , and in the midst of them ( as if he had been like to one of them ) as a Tyrant , a Traytor , a Murtherer , and a publick enemy , they Crucifyed their King , and they put to death even the Lord of glory : So that indeed , not only the place , but the very instrument of his death , that he should be nayled to the Crosse , be numbred among transgressors , and dye a Malefactor , this is to a King , to a righteous innocent King , a thing bitterer then death . Secondly , And in a word then to conclude this point , when the Jews were so Rebellious as to conspire and attempt the Killing of their King , they added this wickednesse above all , they killed him after the most ignominious way , after the most irksome and tedious invention , that those times had . They were not so mercifull as to lay an Axe unto his throat , or a Sword unto his Heart , but in the places most remote , in the Hands and Feet , where they might multiply anguish , and not hasten death ; where they might wound , but not kill ; where they might afflict , but not dispatch ; there they tormented , there they tortured , there they studyed to grieve and vex his righteous Soul : So that of all the sad spectacles under Heaven , of all the cruelties that ever the Beasts of the people presented to the world , there is none like to oppressed Majesty : never is Ambition , Envy , Malice , or what brutish affection soever so predominant , never is Rage and Fury so highly , and so full fed as when it drinks the bloud Royall ; So that the saddest object that was ever yet recorded , it was this in my Text ▪ the Betraying , the Buying , the Arraigning , the Deriding , and the Crucifying of their King . Pilate abhorred and yet gave way unto it , the Jews denied and abju●●d it ▪ yet did it ; they were ashamed to own ▪ yet not affraid to act the villany , Shall I Crucifie your King ? saith Pilate , and do you think we would ? say the Jews . We have no King but Caesar . A plain evidence that it was Fear , Passion , Envy , which against all Conscience , Law , Right or Reason , thus barberously used a King : So that all now remaining , is to see what use we should make of it , and that I shall dispatch under these three heads . 1. It should teach us to be patient . 2. It should teach us to be charitable . 3. It should teach us to be penitent . First , it should teach us to be patient , looking in all our crosses and troubles on a Crucified King . Well known is that Motto , Bona agere , & mala pati Regium est , To do good , and suffer evill , it is a Royall , and Kingly part ; and indeed never did any King so act this part , as the King in my Text ; for if we look upon his concessions , and acts of grace , we shall find that they were beyond all that were ever granted . And on the otherside , if we look upon the injuries and indignities he suffered , if we look upon the provocations , and vexations , the Insolence and Malice , Jealousies and Feares did heap upon him , we shall finde him a Patient beyond President , so that indeed it is hard to say , whether this King did more good , or suffered more evill for us ; such good he did , that except the integrety of his soul , he Sacrificed all the rest . Such evill he endured , he lost but all which man could deprive him of ; such good he did , that preserving what might make him a Saviour , he gave up even all , as he was a Soveraign ; such evill he indured , that those very wretches , for whom he suffered , triumphed in his miseries , and ( though his Subjects ) gloried to insult upon him . So that indeed there cannot be an exacter piece of patience then this harrowed and Crucified King : 1 Pet. 2.2 . Christ suffered for us , leaving us an example , that ye should follow his steps . Our King not only suffered for satisfaction , but also for imitation ; so that indeed we are not only to look upon him as a Saviour , but also as a sufferer ; not only who suffered for us , but also as one who made himselfe an example to teach us to suffer ▪ and indeed in what can we suffer , in which we have not him for an example ? Honour , Freedome , Estate , Friends , Life , these are the darlings that we dote upon ; and in which of these can we so deeply suffer in , as our King did ? In Honour we cannot , for his is the Throne , and ours but the Footstoole ; he the Fountaine , and we but the wast of his fulnesse . And yet in point of Honour never was such a sufferer as he was , and indeed they could never have made him such a sufferer , had they not first wounded , and devested him of his Honour : we shall see in Num. 16. that grand and first conspiracy of Corah , Dathan , and Abiram , it began with aspersions , and calumniating authority , vers. 3. Ye take too much upon you , they endevoured to make Moses and Aaron appeare Tyrants , and usurpers upon the people : even so when the Jews had a designe and a desire to Crucifie their King , the first thing they endevour is , to make him odious , and to lay ( they care not how false , so prevalent ) Treasons , misdemeanours , or any things hatefull to his charge , John 2.17 . of whom it is there written , The zeal of thy house hath eaten me up , even him they accuse and traduce unto the people , as one who would destroy the Temple . He of whom it was written , By me Kings Reign , he who gave it in expresse charge , Matth. 22.21 . To give unto Caesar the things that are Caesars , yet even he , Luke 22.2 . stands there indicted for forbidding tribute to be paid to Caesar , and for being no friend to Caesar . He who indeed was ipsa veritas , Truth it self , him they charge as an Impostor , or a Deceiver ; He in whose mouth there was found no guile , he who was as a Lamb with out spot , even him as a Malefactor and a Villain , they deliver up . He who was the only one to save , him they traduce , and charge for the perverter of the people . Now I beseech you , which of us should not with al● patience heare , and bear the calumny of the people ? which of us shoul● no arme against accusations , slanders ▪ and evill Tongues , when you see the King of Glory , the King of Righteousnesse , the King of Peace , he had his honour laid in the dust , and had those things , which he never thought ▪ much lesse did , laid to his charge . Are we accused for Popish perverters of Religion , and as a Roman party ? It is no more then our King was , who was charged to destroy that Temple , of whose least profanation he was extreamly zealous . Are we defamed , reviled , persecuted , and undone , for what we never either thought or did ▪ 'T is but our Kings cafe . Should we be mocked as fools , spit upon as Jews ▪ whipt as rogues , boxt as boyes , and all this injuriously too ? Yet in all things we have a Royall President , a King , and the best of Kings suffering all this . So that in point of honour , never was a greater violation then what he suffered ; first the Funerall of his Honour , and then the Obsequies of himself . Again , as Dishonour , even so Restraint , it is a pressing grievance , especially when the estate that should sweeten , and the Friends that should comfort , are taken also ; and yet if it please God to put us to it , it is no more then his own Son , no more then his own Anointed , no more then the King endured . In the 18 ▪ of John , ver. 12. The Band , the Captaine , and Officers of the Jews , took Jesus , and bound him ; the Souldiers not only took , but bound the King ; not only so , but so disquieted him , that as if they had a desire to have distracted him , they suffered not his eyes to sleep , nor the Temples of his head to take any rest : Yea , not only so , but they crowned him with thornes , and so amazed him with cruelty , that had not he been more King of his Passions , then of his Subjects , miseries and sorrowes would have prevented the Court of Justice . Nor do they only take his Freedome , but his Revenue also , dividin● his garments , as 't is in the 23. verse ▪ and casting lots for his coat . As fo● his allowance , we can read of nothing but gall , and vinegar ; they fed hi● with nothing but reproach , scorn , an● the bread of affliction ; yea , where● ordinary and common prisoners hav● the comfort of their friends , of the twelve , till after Sentence we find no● so much as one , ( not so much as 〈◊〉 Chaplain with him . ) So that inde● as a great aggravation of his misery and as a considerable augmentatio● of his sorrowes , the Prophet in hi● person saith , Isa. 63.3 . I have trod 〈◊〉 winepresse alone , and of the people the● was none with me : none who woul● carry comfort were suffered to have a●cesse , or addresse unto him . So that indeed , there was never such a captivity , never such a restraint , as this poor King had . And therefore , should any of 〈◊〉 come to that sad condition , as to lo●● Freedome , Estate , and which is bitterer , the consolation of our Friends ; let us still remember the Son of God , the Son of David , the King of glory ●ndured all this . And yet there is a greater evidence ●f his patience , then all this ; and ●hat is , in this last act , in his so patient ●ubmitting to an unjust Sentence , in the meek resignation of his sacred Majesty to the stool of wickednesse : ●ohn 18.6 . He no sooner said to the ●arty that came to look him , I ●m he , ●ut for all their Swords and Staves , ●hey went backwards and fell to the ●round : a plain evidence that he ●ad power within to have blasted ●heir enterprise ; but when he saw it was Gods will that those Savages ●hould be his Instruments , when he ●new his hour was come , then see his patience , he drinks the cup , carryeth ●is own Crosse ; and when he came to Calvary , when he came to that West where the Sun of righteousnesse was ●o set , he laid his head upon the block , ●●retching his armes at length , and so 〈◊〉 a Sheep to the slaughter , yeilds without murmuring to be made a Sa●rifice : So that if this example will ●ot , I know not what can move us to ●e patient . Mat. 10.24 . The Disciple is not above his Master , the Servant above his Lord . If then the King be bound in chaines , why should the Nobles murmur at linkes of Iron ? If the King , the Royall Heire , be cast ou● of his Inheritance , out of Kingdome● Why should Subjects repine and fre● at meaner losses ? If the King were left comfortlesse , and trod the Wine-presse alone , what sorrow can befall us which is not of meaner consequence ? In a word if the Heaven● have joyes and recompence enough for a suffering King , if to go from a corruptible to an incorruptible Crown , be an advantagious change ▪ there can then be neither Pleasure ▪ nor Honour , nor any profit in thi● World so desirable , but it may an● ought to be patiently lost , for God glory , and the preservation of a goo● conscience . For therefore also migh● our Saviour die a King , to teach u● that no person is too great to suffe● for Gods sake ; no Glory , no Reve●nues , no Treasure , no not the Crow● it self but is inferiour to a Conscience : St. Paul , Heb. 12. after he ha●●pent a long series of examples as the most prevalent of all Presidents , heat ●ast brings in the sufferings of the King ; exhorting in vers . 2. To look ●nto Jesus the Author and finisher of our Faith , who for the j●y that was set be●ore him , endured the Crosse despising the ●●ame . And indeed it was to no end after ●im to bring any , for he was the su●reamest of all sufferers ; so that what ●olomon ▪ Eccles. 2.12 . sayes of the Action , the same may I say of the Passion of a King , what can the man suffer , that ●uffers after the King ? Behold then a Suffering King , ●uffering in the strength of his years , 〈◊〉 umbilico terrae , in the midst of the World , in the midst of his King●omes . Behold John and Mary , and what ●riends he had helplesse spectators , ●ehold in Luk. 23.48 . All the people ●hat came together to that sight , be●olding the things which were done , ●●ote their breasts : and yet behold or all that , some of his Subjects such ●nsolent revolters , that they exalt ●nd triumph over their King , living , dying , dead ; living , as you have heard , they accused him for a Malefactor , and what not ? dying they upbraided him , and mocked , saying , Mat. 27.42 . If thou be a King , shew thy selfe : dead , they insulted , saying , ver. 63. Impostor ille , We remember that that deceiver said while he was yet alive , After three dayes I will rise . Come then in these sad times what crosse may come , be it the losse of credit , freedome , goods , friends , life , we have a patterne , and we are bound to look upon it ; for , saith the Apostle , Heb. 12.3 . Consider him that indured such contradiction of sinners ; consider what the King suffered , and be thou patient . The second use , as the consideration of a Crucifyed King , should move us to be patient , the Disciple not being above his Master ; even so , if we survey the Patient , we shall finde an example as full of Charity as of Patience , Luk. 23.34 . Father forgive them , for they know not what they doe . Love and Charity , St. James cals them , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , James 2.8 . The Kingly , the Royall Law ; and indeed the King in my Text , as an employment truly regall , fulfilled it to a title , and for proofe I shall need appeal no further , then to these his last words , Father forgive them ; them , who ? those even under whose Tyranny I now suffer , those that have been the causes , and contrivers of my death , those who have flead my skin , those who have furrowed my back , those who with Thornes have crowned my head , those who with their nailes , wounds and Crosses , have brought me to this present extremity , even them , forgive them , O my Father . Nor only doth he pray but plead for their forgivenesse , for he not onely saith , Father forgive them , but therefore forgive them , because they know not what they doe . Should we look into our own souls or almost into any but a Royall breast , we shall finde another accompt , another temper ; for we do not use to extenuate , but to aggravate our injuries , we do not use to excuse but to accuse our adversaries ; what was done casually , we are apt to say was done purposely , and what was done ignorantly , we are apt to say was done wilfully : Whereas if you look upon the carriage and charity of the King , you shall finde him so far from heightning , that he lesseneth all his injuries , forgive them , for they know not what they do ; what Pilate attributed to Envy , the King extenuates and imputes to ignorance , forgive them , for they know not . And indeed Subjects do not know what it is to take away a King , — Rege incolumi mens omnibus una est , Amisso ruper● fidem : Look what the Poet sayes of the King of Bees , the same is as true of the King of men , in his safety lyeth theirs ; for though the Crown be to him that wears it a wreath of cares , yet to the Subject it is vinculum pacis , his bond of peace : the Hive , so long as the King of Bees reigneth , it aboundeth with Honey , abides in safety , every , even the poorest Bee enjoyes its Cell ; no plundering Droans , no sequestring Hornets , no dissension while he is in power , but ( amisso ) take him away , then it just happens to the poor Bees , as it did to the Subjects of this despised King : Mat. 26.31 . Smite the Shepherd , and the Sheep shall be scattered ; Crucifie the King , and farewell the Kingdom ; so that very well might the Soveraign say , they did not know what they did , when they thus barbarously murthered and slew their King , Father forgive them , for they know not what they do . And have not we here a lesson well worth the learning ? Shall God and the King be charitable , and shall not we ? Shall they forgive , and we persecute ? Shall they be Mercifull , and we Tyrants one to another ? It was worthy a King , and a King worthy our remembrance , who said , I thanke God , I never found but my pity was above my anger . Had not the King in my Text been a King , whose wrath was much below his pity , of all men we had been most miserable . If so then we would have that in us , which we commended in others , that in us which we glorifie in our King , we must then not only magnifie , but imitate our King ; we must judge charitably , forgive heartily our very enemies . Our late Kings charity perswaded him , that it was not his person but his errors , which his Subjects Rebelled against ; it was not their malice , but their scruples that put them upon it ; just like the King in my Text , rather to weaknesse then wilfulnesse , rather to infirmity then to obstinacy , rather to ignorance then envy , he imputes the high miscarriages against him , Father forgive them , for they know not what they do . I shall conclude this point with that Heroick , and remarkable death of Phocion in Plutarchs Moralls , who when his Citizens had brought him to his last draught , a little before he took off his Hemlocks , they asked him if he had any thing else to say ? whereupon addressing his speech unto his Son , he thus said , I charge thee , and beseech thee , not to carry any Rancor and Malice in thy heart to the Athenians for my death ; he charged him as a King , and besought him as a Father , to bury all injuries in the grave with him : His last Memento , his last remembrance to his Son , was , remember thou revenge not . Now if Magnanimity in a Heathen did this , what should charity in a Christian , especially being animated with such Royall Presidents as we are ? Though our blessed King in my Text , suffered such indignities , even the foulest that malice could impose on Majesty , though they spit upon him , Whipt him , and upon his very Crosse derided him , yet in the bitternesse of that pain , behold his charity , Father forgive them . And so I passe to the last use of this point , and that is , that it should make us penitent ; for it will appear , that it was not his , but our sins ; not his , but our Enormous crimes that Crucified the King : 1 Sam. 12.25 . the Prophet tels the people thus , If ye shall do wickedly , ye shall be consumed , both you and your King ; not only ye , but your King , so that you see the wickednesse of a people may be the cause of a Kings destruction : If you do wickedly , not only you , but your King also shall come to ruine , ye and your King shall perish . And indeed , which of us that is a Christian , doth not know that the King in my Text , was not only slain by , but even for his Subjects : Isa. 53.3 . He was wounded for our transgressions , he was bruised for our iniquities , yea in vers. 7. He was cut off from the Land of the living , but still it was for the iniquity of his people , for i● straight followes , for the transgression of my people was he stricken ; yea , not only of this King in my Text , but also of that good young King Josia : in the vulgar Latin it is thus written , Lam. 4.20 . Cap●us est in peccatis nostris , The Anointed of the Lord is taken in our sins , for the sins of the people God took away their King . So that the losse of King , and a good King , may very well call for penitence . That sad book of the Lamentations , it is conceived to be principally penned for the slaughter of their good King Josiah , for it is said , 2 Chron. 35.25 . Behold they are written in the Lamentations , the Lamentations made for their good King they are upon Record , for indeed his losse was , as it appeares in the next Chapter , the forerunner of the losse of all . The King in my Text ( our blessed Lord and Saviour ) when he had his Crosse upon his back , he was more troubled with the foresight of the misery of his people , then with his own death ; and therefore saith , in Luk. 23.28 . Daughters of Jerusalem , weep not for me , bvt weep for your selves ; weep not for me , saith the King , for I am passing unto glory ; where I go , no disturbance can be , no distu●bance in the World , but to you the daughters and Inhabitants of Jerusalem , to you my death is the ●arbinger of many deaths . For in the 29. vers. Behold the days are coming , in the which barrennesse shall be held a blessing ; in which you will hold it easier to lie under the weightiest mountaine , then under the burthen of my bloud . You will rue the time , that ever you Crucified your King : And therefore , Weep not for me , but for your selves . And indeed , good Kings are sure Survivors must feel their losse : good Kings are sure they passe to peace , but seldome or never leave peace behind them . And therefore the taking away of a King , a good King , cals for penitence , and especially the taking away of this King . In the fourth verse of our present Chapter , Behold saith Pilate , I bring him forth unto you , that you may know I finde no fault in him ; a faultlesse King cannot be put to death without a fault : would you know then whose fault it was ? It was Pilates fault , it was the Jews fault , it was the Gentiles fault , yea , which is more , it was thy fault , and my fault , it was the fault even of us , who live at this day , our sins as well as his Subjects voted him to death . It was our Pride that brought him into derision , our Covetousnesse made him poor , our Pomp that stripped him , our Wrath that wounded him ; It was our Drunkennesse that made him thirst , our Lust that procured his thornes , our Riot that drew his bloud : so that indeed it concerns not only the Jews , but even us also to be penitent ; it concernes not only his immediate persecutors , but even us also to be humbled , and be cast downe for the death of our King ; for not his Enormous crimes , but the Rebellion of his Subjects brought him to his end : Act. 3.19 . when Saint Peter had laid before the Jewes the murther of their King , he exhorteth them in these words , Repent ye therefore , and be converted , that your sins may be blotted out ; no way to be delivered from the bloud of their King , but by penitence : they must repent that ever they voted , repent that ever they apprehended , repent that ever they Arraign'd , Condemn'd , and Crucified their King . Pilate in all em●nent languages proclaimed their guilt , Hebrew , Greek and Latine spoke their shame ; but not a Declaration in all the languages under heaven , not all the oratory in the world , no not any thing in the world but what St. Peter specifieth , nothing but acknowledgement , nothing but repentance can purge this guilt ; Repent therefore and be converted , that your sins may be blotted out . The way to change our guilt into an Interest , the way to avoid the curse , and procure the blessing of this bloud , it is to be truly penitent , to be heartily sorrowfull , to be grieved and pricked at the very heart , that we have done that , for the which Royall and Divine Majesty did so deeply suffer . Nor only must we repent , saith St. Peter , but convert also ; that is , we must set the King upon his throne , we must , as Saint Paul renders it , 2 Cor. 10.4 . Pull down all strong holds , cast down every imagination , and bring every thought to the obedience of our King . For he who was despised , rejected of men , even he was the beloved , the Anointed of the Lord ; he who was insolently ▪ triumphed over , and trampled upon by his Subjects , yet even he was more then Conquerour ; yea he , who was cut off from the Land of the living , even he yet liveth , and liveth the King of glory . So that indeed , unlesse we be converted , unlesse we suffer him to raign over us , unlesse we kisse , reverence , and obey the Son , we perish from the right way , we cannot avoid the guilt of his bloud . In a word , to conclude all with that in Rom. 8.17 . If so be that we suffer with him , we sha●l also be glorifyed with him ; if the King could not but by sufferings enter into his glory , why should we dream or reckon upon a smoother way ? If he through Thorns and shame , through anguish , sorrow , and shamefull death ; if he through bloud , even his own bloud , was forced to march unto his throne ; how can we hope to sit on thrones , unless we will trample on thornes ? No Crosse , no Crown . It is enough for the Servant to be as his Lord , enough for Christians ( since their King before was not ) even after death to be glorious . And indeed , did we as he so look upon the joy that is set before us , as to spurne at the splendid vanities of this World , had we an Eye piercing into the Heavens , we would then , as did he , indure the Crosse , and despise the shame ; we would not then to go to God much fear or care what man can do unto us . Let us then in all our sorrowes , all our sufferings , in all the changes and chances of these sad Times , remember we are the professed Servants of a Crucified King ; of a King , who as to the immaturity , injustice , shame , scorn and cruelty of his death , suffered more then we can fear , and all this to take away the sting of our sufferings , to teach us looking upon him not to fear to suffer ; to teach us that his sufferings are the sanctification of ours ; to teach us not to value our bloud in his cause , who was pleased to shed his upon the Crosse for us . To that King then , who bore our shame , let us asscribe al honour ; to that King that bare our sorrowes , let us give all praise ; to that King who gave his life for us , let us give up our lives ; so shall we , who believe him Crucified , behold him glorified , and out of his fulnesse receive such a glory , as shall never be taken from us . Which he vouchsafe , who was Crucifyed for us , Jesus Christ the righteous . To whom be all honour , and glory , now and for ever , Amen . THE GRAND CONSPIRACY OF Jews against their King . A Demonstration of the highest insolencies proceed from men of the lowest and most base Extractions . THE Husbandmen Kill the Sonne . Vine-dressers Kill the Heire . Peasants Kill the Lords Anointed . Virg. Aen. 12. v. 236. Nos patria amissa Dominis parere superbis Cogimur — Herc. oet. . ad fin . Act. 2. O quod superbae non habent unquam Domus , Fidele semper Regibus nomen — LONDON , Printed by E. C. for R. ROYSTON , at the Angel in Ivie-lane , 1654. Herc. oet. . ad fin . Act. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — Homer . Iliad . 7. de foeminis Capt. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I. SIns of Ignorance , sins of Knowledge , some wittingly and some unwillingly , put the Heir to death . II. Persons eminent either for Honour , or Holinesse , they are the most liable to Envy , Spleen , Hate and Malice . The Heir in whom Honour and Holinesse met in a most eminent degree , him above all others , did the Husbandmen put to the most Ignominie , and most affliction : Lam. 1.12 . III. Since Covetous and Ambitious persons fear no difficulties , the Conscientious and Religious should much lesse do it . IV. All Conditions are comprehended under Coloni , to teach that all have somewhat so to Husband , as they will answer it to God himself . V. Combined wickednesse and united Malice produceth strange villanies , what great great things then might united Devotions , and an associated piety bring about ? VI . Deliberation and reasoning within our selves , and among our selves , more requisite in Religion , and what concerneth God , then in Rebellion and murdering of the Heir . VII . Sin must be nipt in the bud , for incredible even to sinners themselves are the mischiefs , to which a prevailing wickednesse may bring , witnesse Hazael , David , the Husbandmen in my Text . SERM. IV. Preached , 1649. LUKE . 20.14 . This is the Heir , come let us kill him , that the inheritance may be ours . IN this Parable you have the Character of as good a Lord , and of as ungratefull a people as ever lived ; a Lord , who for the good of his Vineyard , and for the welfare of his people , did all that could be done : And a people , who for the Ruine , Dishonour , and Disadvantage of this good Lord , most unthankfully did no lesse , then even all they could doe . The good endevours of the Lord , you may read in these words , O Inhabitants of Jerusalem and men of Judah , judge I pray you between me and my Vineyard ; what could have been done more to my Vineyard that I have not done to it ? The good Lord , though indeed our God and our King , He puts himself upon his people , he would have the Vineyard , to say whether he had not done his part ! And indeed , for a thriving Vineyard , or for an happy people , what had he not provided ? What had not he condescended to ? A good Soil , Heaven watered not a better : A good fence , for no Nation better Laws : A strong Tower ; no Church better Ordinances . And , ( to keep a right understanding between him and his ) Messenger after Messenger , Prophet after Prophet , yea he sent his own Son to compose all differences . But see the Rebellious ingratitude of an ungodly Nation ; That Lord , who crowned their Earth with fatnesse , him they crown with thorns : That Fence , which for their security this good Lord planted , they pull up ; That Tower , which this good Lord fortified , they dismantle : Those Messengers which this good Lord sent , them they Murder ; yea , to himself , who gave them Wine , they give Gall ; and even him who kept every one of them peaceably under his own Vine , even him they Maliciously and Treacherously cast out of his own Vineyard ; for so it is in the very next verse , They cast him out of the Vineyard , yea they said — This is the Heir , come let us kill him , &c. In which words these generals are considerable ; 1. A Confession . This is the Heir . 2. A Combination . Come , let us kill him . 3. An Ambitious instigation . That the inheritance may be ours . In the confession these particulars . 1. Who this Heir was ? Christus Domini , — The Lords Anointed . 2. What he was Heir to ? A Kingdome at least — Rex Judeorum . In the Combination . 1. The quality and condition of the Combiners , Agricolae . Coloni . Tenants . Husbandmen Farmers . 2. The manner of their Combining — They associated — Come . 3. Their Consultation — They reasoned among themselves . 4. Their conclusion . Let us kill him . In the Ambitious Instigation . 1. An acknowledgement of the Heirs just Title — No Feoffee in Trust , no Elective owner but an Inheritance . 2. A Resolution to make themselves Successors to what he was Heir — That the Inheritance may be Ours . First , We are 〈◊〉 to begin with the Confession , This is the Heir . Whether we look into the Acts , or into the Epistles of Saint Paul , we shall finde there was in this great businesse , in the making away of this Heir , and in the making away for his Inheritance , two sorts of people ; one whose Originall designe it was , and others who meerly through Credulity and Ignorance were engaged in it . 1 Cor. 2.8 . Had they known it , they would not have Crucified the Lord of glory : And I wot ( now Brethren ) through ignorance ye did it , as did also your Rulers . Whether we look upon the Princes and Lords of Israel , or whether we look upon the Vulgar and Commons of the Land , some of both the Apostle doubteth not to say , through ignorance they did it , some of either knew not that that was the Heir . But as some knew not , even so my Text positively affirms of other some , they knew it well enough ; for they could directly say , — Hic est Haeres , this is the Heir ; This is the person that is most considerable , this is he that must be remov'd , this is he that must be caught . Our plots are vain , the Dominion and Inheritance cannot be ours , unlesse this , this the Heir be taken away . Point . 1 The lesson then for our Instruction is , That there are sins of Ignorance , and that there are sins of Knowledge ; sinnes of Infirmity , and sinnes of Obstinacy ; some wittingly , and some unwillingly killed the Heir . Some resolv'd to do it , though they knew it ; some others indeed did it , but they knew not what they did . Now it would seriously be considered , whether the sins that we do commit , yea and have committed even against the Heir , Gods Anointed , be sins of Ignorance , or sins of Obstinacy ? Whether we sinned against this Heir , as not knowing of him to be our Soveraign , or because we knew to do our duty , might be a crossing of our Lusts , and an undoing to us . Nicodemus and Joseph of Arimathea , these both knew and were well enough informed , that this was the Heir , they knew he was the King of Israel : But such was the fear and awe of the Jewes upon them , that they durst not appear for him . They durst not confesse and say , this is the Heir , for though Joseph consented not to his death , yet we never finde that in his life he durst shew himself cleerly on his party . Indeed Nicodemus once gave him a visit , but it was in the night , as if it had been a work of darknesse to adore the light , or an act of Rebellion to do homage to his King . The Rulers , Lords , and Councell of State , what by his Declarations published by his Prophets , Treaties with him , and Answers from him , they were so far convinced , that even at their very Councell-Table , they were forced to say — If we let him alone , all men will believe on him ; yea so great and clear was the manifestation of his worth , and wisdom , that so far were the people undeceived , that even they cryed out , Bene omnia fecit ; he hath done all things well . So that though ignorance in some might abate more then in some others , yet so clearly were most convinced this was the Heir , that the guilt of wilful Murther it came heavily even upon the whole Nation . It would then by us be seriously and timeously considered , whether those sins will be allowed as sins of Ignorance , which we act against Knowledge ? or those sins of Infirmity which we act meerly to save a peny , or to satsfie a Lust ? This is the Heir . As the ungratefull Husbandmen could not but confesse , this whom we intend so much mischief to , and dishonour against , is the Heir . Even so , which of us is it that cannot say , this is the will of God , thus God will have it ; and yet for all that , as the Husbandmen against the Heir , even so we Rebell and engage even against Gods will . This is the Heir , and this Heir he was Christus Domini , the Lords Anointed , for this is that Heir of whom it is written , Heb. 1.2 . In these last dayes he hath spoken by his Sonne , whom he hath appointed Heir of all things . This is that Sonne and Heir , who is said to be the Lord , the Christ , the Anointed of God ; And indeed his being thus , his being Gods Anointed , his being such an Heir as had no superiour but his Father , no equall upon earth ; His being such an Heir , as was next and immediate under God , such an Heir as was not simply the Landlord , but the King of the Vineyard , The Covenanting and Combining and making an head against such an Heir : This , this is the Treason , the Villany , and the abomination in the Text . So that the point for instruction may be this , Point . 2 Persons Eminent , either for Honour or for holinesse , they are ( of all other ) the most liable to Envy , Spleene , Hate and Malice . Vncti Domini , The Lords Anointed , Priests , and Princes , they are of all conditions most hated , and ( to their power ) most abus'd and scorn'd by Vulgar people . Psal. 98.1 . Dominus regnavit , iraseantur populi , The Lord hath raigned ( and as St. Augustine infers ) the people are vext , and angry at it . They would not that God himself should be a King ; for the most part , the people are of their seditious temper , who cryed out , All the Congregation is Holy , all as fit to rule as Moses and Aaron . Homines nulli magis repugnant , quam illi contra quem sentiunt imperium tenere . Xenophon long since ( though he excepteth Cyrus ) told the World , men are so averse to none , as to him they finde to hold the Reins , and to beare rule over them . And Plutarch in a Tract of his , Omni populo inest aliquod Malignum , & querulum in imperantes — People are generally Malignant and querulous against their Governors ; yea , saith Seneca — quamvis id agat princeps , ut ne quis merito te oderit , erunt tamen semper qui te oderint . Though thou being a Prince , dost nothing whereby any one should deservedly hate thee , yet for all that there will be alwayes some that will hate thee . And though our English Translation doth not speak it out — Tremelius as a Text of Gods owne word thus translates it , — Non esse finem ulli populo de ullo qui praesit ipsis , The people are never content with their Governour : And then in his Comment addes , — Populus , ne quidem in Sapiente principe , sive Rege , acquiescit , The people will not be content , no not with a wise King . And indeed we have had evidence enough , yea , too much of this truth ; For though the Heire in my Text was Gods owne Sonne , of the same Essence , Wisdome and goodnesse with the Father , yet content he could not give you , such discontent the Abjects , and his Subjects tooke at him , that they fear'd not to say , This is the Heire , this is he that stands between us and a Kingdome , come let us combine , and kill him . So averse to Honour and Authority , are an undisciplin'd Multitude , that though God send them a King from Heaven , send downe his owne Sonne to be their King , they will not Reverence , nay they will not suffer him so much as to live among them . This is the Heire , come let us kill him — Secondly , as I have shewed who this Heire was , Christus Domini , the Lords Anointed , we must now consider what he was Heire of . And for that , to any one who please to peruse his writings , there will appeare evidence enough ; for whether we consider his Birthright , or his Inauguration ; whether we consider what he was born to , or what he was invested with , we shall finde he had a Princely , yea , a Royall Inheritance . His Birth-right , that we have in these words , Where is he that is borne King of the Jews ? He was borne a King , but indeed it was but a petty Kingdome he was born to . The Land of Jury , and the Kingdome of the Jewes , it was but a small Dominion . But if we consider his Inauguration , and the Additionalls to his Birth right , we shall then finde him an Heire of great Consequence ; For though where his Birth-right is spoken of , he is onely stiled King of the Jewes , yet if we looke upon his Investiture , and Gods Designation , we shall finde it was not onely the Land of Judea , but even the whole World was his inheritance . And therefore it is written , The Son ( who though born only King of the Jewes ) yet Haeredem constituit , Hee hath appointed , and made him Heire of all things . And , Aske of me and I will give thee the Heathen for thine inheritance , and the utmost parts of the Earth for thy possession . So that as the Poets fondly intituled a Goddess of theirs to three Dominions , Diana upon Earth , Luna in Heaven , and Proserpina in Hell ; even so really and truly this Heire had just title to Three mighty Kingdomes ; To Heaven , and the Inhabitants thereof , by Creation ; To Earth , and people thereof , by purchase ; To Hell , and the vassals thereof , by Conquest ; for it is written , Jesus knew that the Father had given all things into his hands . And yet against a King of three Kingdomes , behold a Conspiracy , This is the Heire , come let us kill him . Whence the point of Instruction may bee this , Point . 3 Since the Covetous and Ambitious feare not difficulties , the Religious and Conscientious should much lesse doe it . Behold in my Text a Prince of Power , a Solomon , yea a greater than Solomon ; and yea behold the Covetous and the Ambitious ; They neither feare his Power , nor Reverence his Wisdome ; neither Regard his Majesty , nor feare his Judgements ; But on they go , yea on they so industriously did goe , that notwithstanding he was Gods Anointed ; notwithstanding their King , notwithstanding so True , and so Right an Heire , they kill and cast him out of his own Inheritance . Shall now Rebellion be thus active ? and shall Religion bee dull and sluggish ? Can Covetousnesse and Ambition so heat and heighten the Spirits , that men attain to base ends , will venture through a Sea of Bloud ! yea , to unthrone a King ! Certainly then , to attaine the Kingdome of Heaven , to be a co-heire with the Heire in my Text , and to gaine a glorious and Righteous Inheritance ; This should move the Conscientious , and the Religious to Master all Difficulties . For , if the Husbandman spared nothing they could doe , to take away the Glory , and to take away the Inheritance from him , whom they knew and confessed to be the undoubted Heire ; What should not we , who are listed under his name , what should not we who glory to be called Christians ? what should not we doe to restore the Heire unto his owne , and to recount unto Christ all glory possible ? I am even asham'd to say it , and yet most true it is , thousands and ten thousands take more pains , and are at more cost to descend to Hell , than the most of Christians are to ascend , and get to Heaven . So that they who injure , wrong , and abuse the Heire , they who killed and cut off the Lords Anointed , they did and doe it a great deale more heartily , than doe we who professe to Honour , Worship , Glorifie , and be loyall Servants to him . Rom. 8 ▪ 29 ▪ Whom he did foreknow he also did predestinate to be conformed to the Image of his Son — To the glorious and Beatificall Image of the Son , to this we all would and desire to be conformable : But to the Passionate Image , to the suffering condition of him , to be cast out of our own Vineyards for him , as he hath been for us , this we have not Christian patience enough to heare of . And yet this ( witnesse St. Paul ) even the Fellowship of his sufferings , a Conformity to his death , as well as to his glory , is to be expected by us . God forbid , God forbid , we should have such Difficulties between us and Heaven , as necessarily are between Husbandmen and a Kingdom : And yet , as it followeth , the Husbandmen did so combine , and so associate , they mastered all their Obstacles . And therefore if we would have a Kingdome , and that a Heavenly one , we must so resolve , as to Master all lets , which the better to incourage us in , we shall passe from the Confession to the Combination , to see whether this their Industrious mischiefe will not shame us into an Holy Industry . For that Husbandmen , Men of Earth , Terrae filii , that such as these should bee able to undermine such an Heire ; This must needs inforce an unwearied Industry . Passe we then to a survey of it , in these words , Venite , Occidamus , Come let us kill him . And here I premised these foure particulars , 1. The quality and condition of the Combiners , Coloni , Husbandmen . 2. The manner of their Combining , — They associated . Venite , Come . 3. Their consultation . They reason'd among themselves . 4. Their Conclusion . Let us kill him . First , of the quality and condition of the Combiners , and that you have in the beginning of this verse , — When the Husbandmen saw him . By Husbandmen we must here understand even people of all Conditions , and indeed people of All Conditions are accessary to the Murther of this Heire . First , that by Husbandmen we are to understand not only Coloni , but as the Italian , Colonelli , not only the base , but the Honorable , not onely Clowns but Colonels , not only the people , but also the Priests , this is apparent , for it is written , — The chiefe Priests and the Scribes the same hour sought to lay hands on him — And that ( as it followeth ) for this very reason , because they perceived He had spoken this Parable against them — They perceived that they were in the account of these Husbandmen . Secondly , not only chief Priests and Scribes , Lords and great ones , but also vulgar and meane ones , the very s●umme of the people were also concerned in it . And therefore you shall reade , — He began to speak this Parable , ad plebem ; He spake it to the people , to the Vulgar , to the Meaner sort . And indeed he very well knew it was their madnesse , that was to compleat this mischief , and their many hands that were to divide this Inheritance . Point . 4 The point then for our instruction is , that whether High or Low , Rich or Poor , we are in the esteem of God , Coloni , Husbandmen . That is , every one of us hath somewhat so to Husband , as we will answer the Husbandry of it , to God himself . Viro sapienti vita sua est vinea . Every wise mans life and Conversation , is a Vineyard , whereof the Heire in my Text is and ought to be the Lord ; So that indeed unlesse we bring forth fruit to him , unlesse we yeild to him the due Harvest of Tribute , Honour , and Obedience , unlesse our lives be such as speak his glory , we can scarce avoid the very guilt in my Text , which is the casting him out of his own . For , though the Heire in my Text , and the Lord of our Vineyard , is now taken away and in the Heavens , yet he may be , and daily is , cast out of his Vineyard ; For if we obey not whom he hath appointed to succeed him ; if we obey not his Lawes , and so order our lives ( which are his Vineyards ) as he hath given in command , what doe we but cast him out of his Vineyard ? If our obstinate wils , like those Rebellious Citizens , cry — No●umus hunc Regnare , we will not that he rule over us , but we will be Laws unto our selves , are we not then resolv'd to be the Lords , and no more the Husbandmen ? Again , that all conditions are couched under this homely Appellative , Coloni , Husbandmen ; This should teach us , that the proudest , and the highest of us are but in a subordinate condition ; we are not Pares , we are not Peers , we are not Equals , we are not Co-ordinate with the Heire of the Vineyard ; for we are Coloni , the Husbandmen , but the Heire he is Dominus Vineae , He is the Lord of the Vineyard . Lastly , Whereas the Lord when he spake this parable directed his speech , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to the Plebeians , to Commons , to the Vulgar ; a reason of this may be , because they are commonly sensible of no● injury but their own , at least of none above their own . Like that rich Churle Nabal , they are ready to say , who is David ? Though David Gods Anointed , was a Protection , and a Wall of Defence unto him , yet when David was in distresse , so little was this Clown affected with the Sufferings of a King , that you shall finde he prefers his Sheep shearers before a Soveraigne ; he would not spare of what he had provided for them , to give part unto a King . And just so it was with the Hinds , and Husbandmen in my Text ; Of the Heire , and of his sufferings ; of the Lord , and of his losings ; of the Sonne and of his losses , the Husbandmen , the Farmers , the Occupiers and Tenants to the Vineyard they had no regard . Yea , as if the very Demand of Rent it selfe had beene a grievance , when the Heire came in Person to demand his Due , they presently combine and say , come , come , this is the Heire , come , Now , this is the Time ; Now we have the Heire in our power , now or never is the time to make us a Free People . And this is the second considerable in the Combination , They associated , Venite , Come . And indeed without an association it could never have been done . For so just an Heire , one who could doe nothing to forfeit his Inheritance ; so great an Heire , one who had no Judge upon the Earth above him ; so strong an Heire , as had the power of Kingdomes in his hand ; so wise an Heire , that they Trembled to Treat with him ; being ( as it is ) astonished at his understanding , and Answers , — Such an Heire could not be robbed of his Birth-right , nor deprived of his Inheritance , but it must be done with violence , and that violence could never had hands enough , without an Association . Point . 5 The point then for our Instruction is , to behold the strength of Combined wickednesse . How an united Malice produceth strange Villanies ? Of the Devill himself it is observable , though he be the Prince of Darknesse , and hath in himselfe , a very powerfull Malice , yet , even he , unlesse united , cannot doe nigh so much mischief , as in Conjunction . And therefore when he hath any notable Villany to bring about , when he would effect and do such a Master-piece , as this in my Text , to disinherit an Heire Royall , or subvert Kingdomes , he then doth , just as the Husbandmen in my Text did , He associates ; He saith to the discontented and disaffected Sons of Men , Venite , come ; Come and joyne but your Hands to my Head , and we will have our wills , such and such shall not raigne over us . And indeed to such an Associate and combined Malice , where the Devill is the Counsellor , and Man the Actor , God permits a great deale more mischiefe to be done , than he will to a single Malice . Yea , without peradventure , to an Association of Villanies ( though all men ) God permits much more than he will to any single Tyrant . Act. 4.25 . The Apostles speaking of the very Association in my Text , speaking of the people saith — The people imagine vaine things . But when there was to the people an Association of great ones — when as it followeth — The Kings of the Earth stood up , and the Rulers were gathered together against the Lord , and against his Christ : Then , as followeth in my Text , the Father gave such way unto this Malice , that they took , yea they killed the Heir . The use we are to make of this point is , to take heed that we do not engage , and associate with the Devil , that we do not strengthen his malice ; for he was not more busie to bring the Heire to his death , then he is at this hour to suppresse his Kingdome ; he would not by any meanes that Christ should rule , or live within us ; and yet sure we are , if we associate not , the Gates of Hell cannot prevaile . Again , Is it so , that an Association and a Combination in wickednesse strengthens the hands , and impowereth malice ? what then would an Association in godlinesse and good things doe ? Indeed Religion it self , if we attend the Word , it is only an Holy Combination , a Religation or Obligation to the things of God . Should we then but change that wicked Venite in my Text to that holy Venite of the Church ; Did we but so come , and so worship , and so fall down before the Lord our Maker , as it behoveth penitents , and a chastised people ; such an Association it would move even God himself to be our Helper ; such an Association it would preserve every man in his Vineyard , and restore the right Heire unto his own . And so we shall passe from the Summons , to the Meeting , from the Association to the Consultation . They reasoned among themselves , saying , This is the Heire , Come . They reasoned among themselves . Their first meeting it is ( as the French ) Parlar , to parle , to consult , to lay the businesse ; And indeed as there were many Hands to do it , so there was a need of many heads to plot it . And yet if you observe it , they were selected Heads , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , They reasoned ( not before others of another judgement , or before such as were true of heart , but ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . They reasoned among themselves , when there was none with them , but such as themselves ▪ when they were as in a close Committee , then they reasoned upon this matter , then they took it into debate what should be done with the Heire . The point then put to the question , and that which they were to reason of , we may finde by the connexion of the precedent to this present verse ; for , saith the Father there , I will send my beloved Sonne : and then followeth to what end , and that is to see whether they will reverence him , or no ? Now upon this they meet , upon this they consult , and in the negative they conclude , and vote they will not reverence . So that their debate and reasonings , was probably upon these two heads : 1. Upon what they had done . 2. Upon what they were resolv'd to doe : And both these we have within the confines of our parable . First , an Epitome of what they had done , we have in the 10.11 . and 12. verses ; and that briefly is , A contempt of their Lord , in the abuse of his Messengers . And indeed the first step to pull down the Master it is to trample upon the Minister ; They beat , they put to shame , yea they put to Death such as were sent unto them . Not onely did they deny their Duties , to pay their Tribute , and to send fruit ; but as if those whom the Father sent , had been so many Evill Counsellors , they take , and hang them up as Male-factors . Yea , and that they then doe , when indeed all their messages were messages of peace . Now having been not only rebellious in denying their Obedience , but also ungratefull , even unto bloud , in the slaughter of the Prophets ▪ The Husbandmen might very well fall a Reasoning what was now to be done , whether Reverence , or Resistance , whether a Submission to the Heire ; with an Act of pardon and Oblivion ? Or a proceeding to higher mischieves ? which was to Revile , Rebell , and to cut off even the Heire himself ▪ It is Resolv'd upon the question they will owne no guilt ; They will confes● no fault , what they have done , whether in Vsurping the Vineyard , Denying their Dues , or Butchering the Messengers , they will acknowledge nothing . Yea , as if the Heire had necessitated , and put them upon all these villanies , they Resolve further , they will be Avenged upon the Heire , and that is the second point they Reason , and consult about — They Reasoned among themselves , saying , this is the Heire , come — let us take some order with him , let us so deale with him , that the Inheritance may be ours ; so deale with him , that he may be countable to us , not we to him ; In a word , they Reasoned , saying — This is the Heire , come let us kill him . So that the second and maine part of their Reasoning was how to dispose , and order what was requisite to this end ; And indeed this required a great deale of Reasoning too . For , if we looke but upon vers. 5 , 6. of this Chapter , we shall find they stood in such Awe of the people , that they durst not passe a rash judgement , no not upon the Baptisme of John , much lesse upon the Heire in the Text . And therefore they first reason among themselves how to take off the people , and how to make him despicable in their esteeme . And indeed , to summe up that long work in a word , this they did by taking his Revenew and his Honour from him . For take from the Heire his Vineyard , take even from Majesty it selfe what should support it , Reverence and Revenew , and then the Heire will be lookt upon more like a Carpenters Son , than the Lord of a Vineyard ; so that in denying to reverence the Sonne , they rais'd a Scaffold for the ruine of him : And that 's the Consequence of their Treaty , after they had reason'd among themselves , they conclude , — Occidamus , Let us kill him . Point . 6 The point for our instruction then may be this , Is it so that the Husbandmen in my Text would not venture upon an Act of Rebellion , no not upon Oppression , nor Murther , but they would first meet , reasoning not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but also {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; reasoning not onely within themselves , but also among themseves ? Certainly then , either Acts of Religion must be of lesse consequence than Acts of Rebellion , and the things of this World more to be stood upon , then the things of God , or else Consideration , Deliberation , and Reasoning both within our selves , and among our selves , is as requisite in the wayes of godlinesse , as in the wayes of wickednesse . Shall the Husbandmen reason and deliberate how to doe service to the Devil , and shall we think what comes first , or what lies uppermost , good enough to give unto our God ? Certainly if an Assembly , Counsell , and Reasoning were found requisite for the disinheriting , and dishonouring of the Heire , we cannot be too carefull , too curious , or too considerate when we are about those performances , which must honour , and advance the Heire . The Husbandmen consulted , and Reason'd among themselves how they might kill the Heire : much more then concerns it us to Reason , Consult and study how to get this Heire to live and raigne with us . And so I passe to the last Act of this Horrid Combination — and that is the fatall and unparallel'd president and Conclusion — Occidamus , Let us kill him . When Cataline was deeply engaged in his Conspiracy , He concluded , His ills were such , he could not be safe ; but Audendo majora , by attempting greater . The Husbandmen in my Text , they had committed so many outrages , and so many enormous villanies against the Lord of the Vineyard , that , as Saint Chrysostome observes , — quum veniam peccatorum petiisse debuissent , When they should have come humbly to have crav'd pardon for them — just as seditious Cataline , scelere certant , they contend in wickedness , and priora ultimis superare contendunt , strive by the last to exceed the former . As Cain thought of his sins , even so thought these Husbandmen of their exorbitances , such they were as the Heire could never forgive , and therefore no safety but by his death , — Occidamus , even in our owne Defence we must kill him . And indeed from the killing of Prophets , to the killing of Kings , is an easie progresse . For as God Almighty ( for their protection ) thus coupled them — Touch not mine Anointed , and doe my Prophets no harme , even so ( in order to their Destruction ) the Devill thus : First he teacheth to despise the Prophets , and to harme them ; and then , to Men th●● flesht , flesht in the scorne and bloud of Prophets , such they shall make nothing to touch , yea to cut off Gods Anointed . Luke 13.34 . O Jerusalem , Jerusalem , thou that killest the Prophets , and stonest them that are sent unto thee . — When Jerusalem was grown so daring as to kill her Prophets , then when the Lord of the Prophets , when Gods Anointed , when the Heire himselfe came amongst them , they feare not to lay hands upon him , and to say , — Hic est Haeres , This is the Heire , — Occidamus , Let us kill him . Point . 7 The point for our instruction is , that we crush the Crocodile in the Egge , and that we permit not sinne to grow and encroach upon us : for incredible ( yea , even to our selves ) are these mischiefs which a prevailing wickednesse may bring us to . 2 Kings 8. When the Prophet Elisha told Hazael , that the time would come in which he should fire the strong holds of Israel , slay the young men with the sword , dash their children . and rippe up the women with childe , Hazael was so amazed with this , that he cryeth out , — Is thy Servant a Dogge that hee should doe this ? He thought it was not possible he should become such a Savage . And yet when , like the Husbandmen in my Text , when he had destroyed the Heire , and kill'd the King , when he had made himselfe Supreme , there was not a supreamer Tyrant in the World . In this Nation of ours , how many Hazaels are there ? How many are there who have acted that , which seven or eight yeares agoe , they would have abhorred to have thought upon ? Little did David when he first beheld Bathsheba , think upon the murthering of Vriah , and yet when Adultery had engag'd him , then ( as if necessity had no Law ) Vriah must die to save his Credit . Engaged sinners they know not what they doe , they are just like to one who would maintaine a lie , and that cannot be done , but by multiplying of lies . The Husbandmen in my Text , for as much as their proud soules would not acknowledge and confesse a guilt , there was no way in the World for them to justifie what they had acted , but to act it out ; Their Swearing , Lying , Killing and Stealing , could not be made good , but by Stoning , Killing , Vndoing and Murthering of all Gain-sayers . As they dealt with the Prophets , so they were forc'd to deal with the Son , this is the Heir , this is he who will Sentence us , if we do not slay him , and therefore Occidamus , let us kill him . Whosoever then would do his Duty , either towards God , or toward Man , he must nip in the bud what ever he findes but putting forth against it . 2 Cor. 10.5 . The Apostle in behalfe of the Heir in my Text , challengeth length that every thought be brought into Captivity ; and indeed unlesse we there stifle it , wickednesse will soon grow to what we never thought it would . Eccles. 10.10 . Curse not the King , no not in thy thought . Had the Husbandmen observed this Rule , had the Husbandmen preserved their thoughts , had they had the Son in Reverence there , Reverend thoughts would have been such a Religious curbe , they would never have proceeded to say , — Occidamus , Let us kill him . But when in stead of Reverence , Envy , Spight , Covetousnesse , Ambition , and the thirst after Kingdomes , had filled their thoughts , when Husbandmen , like Agathocles , from making pots , began to thinke of making Lawes , and from the Forg● began to thinke of a Throne : No wonder then if they proceed to say This is the Heir , Venite , Occidamus come let us kill him , that the Inheritance may be ours . And so we ar● brought to the last considerable , Their Ambitious Instigation , Th●● the Inheritance may be ours . And here are two points considerable , 1. An acknowledgment of the Heirs just Title — No Feoffee i● Trust , no Elective owner , — B●● an Inheritance . 2. A Resolution to make themselves successors to what he w●● Heir , — That the Inheritance may 〈◊〉 ours . First , here is an acknowledgement 〈◊〉 the Heires just Title , An Inheritance . Inheritances they are lookt upon as the best of Titles , as including the most unquestionable of all properties . For he who is only a Feoffee in Trust , he hath only a relative Interest , and must be countable to those , for whom he is entrusted : He who hath only an Elective and Conditionall property , of his property the same may be said , that we proverbially say of Service , it is no Heritage . But he who comes as Heir into a possession , he who holds what he hath as Inheritance ; such an one we look upon as an absolute owner , as one who so holds , that nothing but Treason or his own Exorbitances , can deprive him . 1 Kings 21. Poor Naboth , for as much as his Vineyard was his Inheritance , Ahab ( though a King ) could neither Command , nor Exchange , nor buy it of him . Jezabel her selfe was fain to lay blasphemy and Treason to his charge , yea , to take away his life , before the Vineyard that was an Inheritance could be gotten from him . Whereas then the Husbandmen in my Text , acknowledge the person whom they killed to be an Heir , and his Vineyard to be an Inheritance . The point for our Instruction may be this , Point . 8 Ambition and Covetousnesse , as they fear no difficulties , so they stagger at no guilt . Those who are resolved to satisfie such Lusts , they make no conscience of any wayes , nor do they scruple at any wickednesse . The Inheritance in my Text I have shewed unto you , it was not lesse then a Kingdome : Now in a Kingdome the two main things considerable , they are these , Power and Profit ; and both these the Husbandmen confessed were none of theirs : both the Militia and the Reditus , both the Tower in the Vineyard , and the Fruits of the Vineyard , they acknowledge to be the Heirs , yea , they acknowledge it to be the Heirs Inheritance , to be undoubtedly his . And yet , so ambitious are they of the power , and so avaritious and covetous of the profits , that though his , and though his Inheritance , they thought it fit , and were resolved they would have it from him . And when thus resolved , no Guilt , no Villany , no not Bloud it self shall be scrupled at ; Occidamus , let us kill him , that the Inheritance may be ours . The Poet could long since say , — Quae Reverentia legum , Quis metus , aut pudor est unquam properantis avari ? The covetous , and such as are resolved to enrich themselves , they neither reverence the Lawes , fear God , nor have any shame or honesty in them . Just like the Husbandmen in my Text , who though they knew the Heir , and knew his Title , knew what was his , and how it was his , yet against all the Law of man , against all the fear of God , yea , against all common shame and honesty , they are resolved to cast him out of his Vineyard , to seize what they acknowledge his , yea , his Inheritance , and to hold it as it were their own . As Covetousnesse , even so Ambition , it driveth thorough all enormities : For as the Disciples , who that they might fit highest , and nighest unto the Heir in my Text , resolved they would be baptized with any Baptisme , and drinke of any Cup : Even so they , who are resolved to build their Neasts , on high , they who are resolved to make themselves greater and higher then God would have them ; Oathes , Titles , Laws , Conscience , or what ever barres a good Christian , they must all be held as Almanacks out of date , as Trifles , and not to be stood upon by such as they are . It is reported of Agrippa , the Mother of Nero , that she was so highly besotted with the ambition of having a Sonne to be an Emperour , that she poysoned her Husband , and cared not herself for to be killed ; so he might reign . If now ambition to make way for another , can make the wife to make away her Husband , be content her self for to be murthered ; no wonder then if the Husbandmen in my Text , that they themselves might reign , and they themselves might have the Inheritance ; no wonder if they , that the Vineyard might be theirs , reasoning among themselves , concluded , saying , This is the Heir , let us kill him , that the Inheritance may be ours . Ambitious and Covetous wretches they know not godlinesse , but gain , nor care whose that should be , which by craft , or power , they can make their own . Be it an Inheritance , and be it known to be so , yea , be it , his Inheritance , who is immediate Heir to the Almighty : be it the Inheritance of Gods anointed , even the Son of God , yet even his Inheritance ( be the guilt what it may be ) they are resolved to make their own ; for though they confesse and acknowledge he had the Right and Title of Inheritance to his Vineyard , yet they say , Come let us kill him , that the Inheritance may be ours . The use we ought to make of this point is , That we be content ( as servants ought to be ) to serve God , in what place , or office he please , and not proudly to thrust our selves into such places and dignities as he never ordained for us , or us for . To be Husbandmen and Labourers in Gods Vineyard , to this we have a Call , to this we are hired ; But of Labourers to make our selves Lords , and from Husbandmen to make our selves Heirs : This is that we cannot do , but by running ( as the Husbandmen in my Text did ) even through hellish villanies . Vos ego pupillos moneo , quibus amplior est Res , Custodite Animas . — Juvenal long since observed , when those who had the Wardship , and were only Guardians to rich Heirs , had a desire ( as the Husbandmen ) to make the Inheritance theirs : Then the next thought it was of Vipers , Mushromes , or some dispatching poysons : They who cannot be content in the conditions in which God hath placed them ; those who will ride as Princes , when it is Gods Will they should walke as Servants ; since they cannot reach their Ends , cannot feed their Ambition , cannot satisfie their Avarice , but they must leave the wayes of God , and to gain what the Devill proffers , — The Kingdomes of the world , and the glory of them , they must fall down and worship , that is , agree to do even whatever he will have them . 1 Kings 21. When Jezabel without the usurpation of poor Naboths Vineyard could find no conveniency in a Kingdome , this pety covetousnesse it put her upon high designes , for she issued out the Kings Writs , summons and cals , as to a Court of Justice , the Elders and the Nobles , proclaimes a day of Humiliation , commands a Fast , calls Naboth as to a Tryall , suborns Witnesses , overrules the Judges : And all this only with the mockery of Religion , and Justice , to cloak the cruelty of murther and oppression . Now , if the thirst of such a petty thing as Naboths Vinyard , if the unjust desire but of a Garden plot , of a place only to sow Herbs in , could move a King and Queen , Ahab and Jezabel , to wash their hands in the bloud of a Subject , what wickednesse will they boggle at ? What mischief will they decline ? Yea , what Abomination will they not act and dare , who strive to make themselves Kings , and to share a Vineyard , which is rather a Kingdome of Kingdomes , then a Garden-plot ? Venite , Occidamus , come ( say the Husbandmen in my Text , in plain English ) let us Murther , make away , let us kill the Heir . For as he , who would have a Golden Fleece , must not fear to pill , no , nor if need be , to kill the Lamb ; so neither must we the Heir , if we would have the Inheritance to be ours . And that is the last considerable in the Text . The Husbandmens Resolution to make themselves successors to what he was Heir , in these words , — That the Inheritance may be ours . Forasmuch as the Inheritance in the Text is expressed by a Vineyard ; Vineyard in Scripture phrase denotes and deciphers a selected people , a people upon whom God looks , not only as men , but as men under such a profession , so that Vineyard indeed signifyeth — Ecclesia Dei , the Church of God : For , though the whole world be the Heirs , yet only his chosen are his Vineyard , only such as fear and serve him , they only are his Inheritance . Whereas then , the Husbandmen in my Text say — Let us kill the Heir , that the Inheritance may be ours . For the understanding hereof , we must consider of this Inheritance , or Vineyard two manner of wayes : 1. Spiritually . 2. Secularly . Spiritually ; the Inheritance of Christ being the salvation and redemption of his Church ; of this they could not rob him , that is such an Inheritance that cannot be taken from him . And therefore , a little before they laid violent hands upon him , the Heir gives thankes unto the Father , saving , — Those that thou hast given me I have kept , and none of them are lost but the Son of perdition : Though they had power to take his Life , and shed his Bloud , yet they could not deprive him of his Glory , his spirituall Estate , and ghostly Inheritance , that they could not take from him . Indeed , secularly and temporally considered , his Kingdome in this world , his earthly Vineyard , and his temporall Inheritance , that which he least esteemed ; this was that which they were most inflamed upon , therefore they reasoned , associated , and resolved to kill the Heire , that his secular Inheritance might be theirs . St. Chrysostome in his explication of this very Parable , makes this Observation , — Postquam introivit in Templum , — After our Saviour entred into the Temple , and began to purge the House of his Father from Sacriledge and Prophanation , when the Heir endevoured to bring Religion to its purity , when he began to cast out those things , in quibus Sacerdotes avari delectabantur , in which the popular and covetous Clergy took delight , tunc praecipue cogitarunt eum occidere . Then , saith he , even from that time , then when they saw the people were like to be undeceived , and , as the Father goeth on , — Non erit populus iste possessio nostra , that they no longer were like to have power over them ; then did they gather an Assembly , reason , and conclude , they must either kill the Heir , or lose the People ; so that if you would know what the Inheritance was , which the Husbandman killed the Heir for ; in a word it was — the Power and the Profits of the people ; or , to continue the Metaphor in the parable ; they killed the Heir , that the Towers and the Fruits of the Vineyard might be theirs . Point . 9 The point then for our instruction may be this ; Wicked , worldly , and Carnall men , they prize no inheritance to what is carnall , and of this World , whereas the Heir , and those who are spiritually his , they minde nothing to an Heavenly Inheritance . Occidamus , let us kill , and take possession , saith the worldly , — Non habemus hic , — we have here no continuance , saith the godly ; let us Eat and Drinke , Raunt and be merry , for This is our Inheritance , ( say the men of this World ) let us take off our Hearts , let us wean our Souls , and , since the Heir is kill'd , let us look rather for Crosses then for Crownes , say those of his party . In a word , that Religious resolution , Hanc animam concede mihi , tua caetera sunto ; Spare the Soul , and take the rest : This must be the care of all good Christians . No matter what becomes of these Earthly Tabernacles , can we but assure the Heavenly Inheritance to be ours ; and indeed , nothing can be so ours , nothing can be durable and as an Inheritance to us , but that only ; for though the Husbandmen killed the Heir , and therefore killed him , that they might seize and share the Inheritance ; yet when they had thus done , when they had throwne him out of his Vineyard , when they had cut him off from the Land of the living , yet even then they could not say , The Inheritance is ours . For though they all agreed to divide the Heir , to divide the Inheritance proved a sharper businesse . Let us kill the Heir , that the Inheritance may be ours . Ours ? whose ? Ours say the chief Priests , Ours say the Elders , Ours say the men of Warre , Ours say the Elders , for we are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we are the chief of the people , Ruling Elders ; We are those who plotted and laid the businesse ; Ours say the chief Priests , for we brought on the people , we raised an Army , we bought the Heir . Ours say the men of Warre , for we did the businesse , we sought , we caught , we killed the Heir , and therefore the Inheritance shall be ours . And indeed , could we pierce deeply into the designe , there was not an hand lift up against the Heir , but it was for some Inheritance ; so that if in such a crying abomination , as the murthering of the Heir , there be any thing condemnable , it is that the Husbandmen without any Maske of Religion , or cloak of Godlinesse ; without any pretence of freeing themselves from Tyranny , Arbitrary Government , or any manner of oppression ; They Declare clearly , ( what more subtile Rebels would not ) that the reason they prosecute , bought , arraigned , and killed the Heir , it meerly was for his Inheritance — That the Inheritance may be ours . Point . 10 Whence the point I shall raise for our Instruction is , — That we glorifie God in the acknowledgment , and in the confession of our wickednesse . Let us not pretend what the good God knowes we intend not . Among us of the Ministery , how many are there who cry out , the Gospell , the Gospell ; they must Preach the Gospell ; when indeed they make that chiefly their Gospell which will gain them an Inheritance ? How many are there who have thrust into , and invaded other mens Vineyards , Preaching this , and Praying that , ( meerly as the Husbandmen kill the Heir ) that their brothers Inheritance may be theirs ! How many are there who plead at the Bar of Injustice , under pretence of Law ? How many are there who lay their hand upon the Sword , under Colours of Holinesse and Religion ? How many are there Protest , Covenant , Engage , and tenter their Conscience , under pretence of this , and under colour of that ? Whereas indeed , would they , as did the Husbandmen , confesse and speak ou● — All they do , say or swear , it only is , that the Inheritance may be ours . Ours , not his . Monarchy as founded in Unity , is an enemy to division ; Anarchy as founded in Confusion , is as averse to Unity ; as then the Heir would not meddle with the Dividing of an Inheritance , so neither would he have had his own Divided . But the Husbandmen , who had none , unlesse they could get his , they who thought it ill , that one should have so much , and they so little , one a whole Vineyard , and they not a Cluster ; They like worldly wisemen cry out , Divide & impera , Not his , but ours . Point . 11 Here then , in stead of a point of Instruction , I may for Instruction change that question of our Saviours concerning the Baptisme of John , into this , — Whether for One to have Rule over Many , or for Many to take the Rule and Dominion from one , be from Heaven , or of Men ? Now the Text , it is positive , for One , and for one onely ; one Vineyard , one Heire , one Lord of all . Indeed this Lord was a Steward ; but as appeares in that Chapter , not the Peoples , but the Fathers . He had power to call the Labourers , but the Labourers had none to call him to an account . So that not from Heaven , but from Men , not vox Dei , but vox Populi ; It was not the voice of God , but the voice of Men ; The voice of low and poor conditioned men , the voice of labouring and Husbandmen , who said , Not one , but many , not his , but ours . Our Inheritance . They who endure not an Inheritance in the Heir , when themselves have got it , then they could be well content to say , Our Inheritance : But see how differently unjust men , and the just God account , for that which the Husbandmen call ours , and our Inheritance ; that the just God makes to them as Jonahs Gourd , a thing of no continuance . So that the Husbandmen , when they cast out the Heir , they were as farre mistaken , as if the Mariners in Jonahs story , had in stead of the Prophet cast out the Pylot . For whom they cast out was not the cause , but must have been the calmer of the Tempest . One whose biding in the Ship , one whose want in the Vineyard , was the utter Ruine of it . And therefore it followeth , The Lord ( in stead of confirming their title ) shall destroy the Husbandmen ; and in stead of giving them Inheritances , He shall take the Vineyard from them , and give it to others . Point . 12 The point then for our Instruction is , — If we would have power to call any thing Ours ; if we would have a durable inheritance , we must have a care that we come righteously by i● and that we spend what we have to Gods glory ; for being the sin of the Husbandmen was the denying to the Heir the profits of his Vineyard ; God will undoubtedly take that Vineyard from us , which we shall deny him the fruit of . There is a story of a certain Tradesman of Constantinople , who gave all the wealth he had gathered in his whole life , to wear the Imperiall Crown but for an Hour , and so in an Hour became of a conceited King , a reall Beggar . The Husbandmen in my Text , or all , who as they did , by Usurpation and unjust wayes seek Inheritances , they perchance may , as did that Foolish Tradesman , aspire , get and wear a Crown . But as he , 't will be but for an Hour . For never were the Conveyances of any sound and firme Title writ in bloud . Jezabel drew up the Conveyances of poor Naboths Vineyard in his own bloud , but it was cancel'd quickly , and washt out with hers . Athalia ( like the Husbandmen in my Text ) with the bloud of Heirs , with bloud Royall writ her cl●●me . But for as much as bloud will not as Ink dry up , after few years it was blotted out again ; Yea , the Lord himself conplaines of some , Who built up Zion with bloud , and Jerusalem with iniquity ; some it seems would have had the reformation both of Church and State , Zion and Jerusalem , writ in Bloud , and drawn up with deceitfull Hands , Hands full of iniquity ; But then it straight followeth , Therefore shall Zion for your sake be plowed as a Feild , and Jerusalem shall become Heaps , &c. And indeed ( would time permit ) it were not hard to shew these Husbandmen , who by the Red Sea of the Heirs bloud , thought to bring themselves to Canaan , in stead of Canaan brought upon themselves a Miserable Desolation . The Priests and Presbytery , those who first conspired , and plotted against the Heir , those who reckoned upon large Vineyards , and golden Inheritances ; even these by their own stratagem , were frustate in their hopes , and deprived of their Inheritance . For as they by pretence of Just and Holy men , sought to undermine the Heir , and to engrosse the richest Vineyards : Even so another Generation , under pretence of more zeal , and under pretence of more purity , Those whom Josephus cals the zealous , they enter upon their possessions , and they cast even them out of their Vineyards ; yea both the one and the other , when the Romans came , were themselves serv'd as they serv'd the Heir , they were kill'd , and were cast out of their Inheritance ; yea , it was made capitall for any of these Husbandmen , so much as to look towards their Inheritance . So that of whatever shall be got by bloud , Usurpation and unjust wayes , of that God will not suffer us to have an Inheritance , nor permit any of us long to say , This is ours . To conclude all , The Lord knoweth the dayes of the upright , and their Inheritance shall be for ever . Whosoever desires to have a durable Inheritance , whether it be here or hereafter ; the way to it is Righteousnesse and Vprightnesse : He who would hold as an Inheritance , and have the blessing of God to descend upon him and his , he must be sure there be nothing in his Estate , which belongeth either to God , to Cesar , or to the Poor , who hath no Helper , no Achan● Wedge , no Devoted Treasure , no Naboths Vineyard , no Poor mans Acre , no not the least parcell of the Heires inheritance . For ( as you have heard ) those who so highly dared , as to possesse his Vineyard , and to call what was the Heirs their own ; in stead of being Heires , the Father hath made them Vagabonds to this day : so that what the Heir in his persecution said of himselfe , the same may to this day be said of those rebellious Husbandmen , The Foxes have Holes and the Birds of the ayre have Nests but in that Zion , which they sought to build with bloud , and in that Jerusalem which they thought to establish by iniquity ; those , their children who slew the Heir , they have not where to lay their heads . And so , Lord , let it be to all those who have evill will to Zion , so to them who delight in bloud . Indeed , the Inheritance of the Saints , and that which all good men look after , it was purchased with bloud , and with the bloud of the Heir too : But , 't was not purchased for such who delight in bloud , for such who glory in their shame , nor for such who still continue murthering of the Heir . If so then , when this transitory Inheritance shall fail , we would be received into everlasting habitations : If we would be Joynt Heirs with the Heir in my Text , and share with him in his incorruptible Inheritance : Know we must , Transit Haereditas cum onere , This Inheritance passeth to none , but carryeth peculiar burthens and conditions with it , such as are — Penitence , Faith , Obedience , Charity , Meeknesse , Humilitity , and whatsoever is agreeable to found Doctrine : So that in a word , I shall close with that of St. Paul , If we suffer with him , we shall also be glorifyed with him . The way to be joynt Heir with the Heir in my Text , is not ( as the worldly wise ) to comply with all Interests : but it is so to set our soules upon Conscience , and heavenly Inheritance , that we esteem no worldly heritage , nothing that we call ours , not our goods , not our bloud , in order and relation unto it . For indeed , if we respect the comfort and duration of it ; we can Inherit , that is absolutely possesse as ours , nothing at all till we come to that ; All then remaining is , that we betake our selves unto our prayers , that so our guilt of that Bloud may be exchanged into the Merit of it , and that we for his sake may be made Co-heirs of such an Inheritance , as never shall be taken from us . Hear us , O Father , for this thy glorious Heirs sake , Jesus Christ . To whom with thee and the holy Ghost , be all honour and glory , now and for ever . Amen . Deo Haeredi sit omnis gloria . THE END . Notes, typically marginal, from the original text Notes for div A23813e-160 Rom. 13. Gen. 1 2● . Gen. 3.16 . Gen. 1.27.28 . Col. 3.10 . Eph. 3.24 . Verse 22. Verse 25. Prov. 25 3. Job . 13.7 . Eccles. 3.4 . Judg. 17.6 Luk. 19.14 . 1 King. 12.19 . 2 Chron. 22.8 . Vers . 10. Mat. 17 24 Esa. 5.20 . Prov. 20. Acts b● . Heb. 13. Doctrine and Discipline of Divorce : a book dedicated to the P. and Assembly . Pat●icius Sines●●lis . l. 8. Tit. piet . 15. Mat. 4.8 . Mic. 7.6 . 2 Cor. 10.4 , 5. Mat 5.29.30 . Col. 3.5 . Gal. 5.24 . 1 Pet. 2.9 . Isa. 30.33 . Jer. 20.4 . 1 Cor. 9.27 . Notes for div A23813e-3410 Mat. 2. Joh. 19.19 . Mat. ●1 . 5 . Mat. 28.18 Isa. 49. 1 Tim. 6.15 . Psal. 2 3. Mat. 27.64 Joh. 17 15. Mat. 19. Joh. 11.48 . Act. 3.21 . 1 Thes. 4.16 . Vers . 17. Rom. 8. Harding . Psal. 2.6 . Joh. 6.15 . Phil. 2.9 . Rom. 10 : 18. Lib. Moral. Tract. Against an unlearned Ruler . Mat. 21. Isa. 9.6 . Col. 1.18 . ●●mb . 12.7 . Psa. 78.70 . Hag. 2.23 . Vers . 52. 2 Sam. 11.11 . R. Regū Hom. Asin . Diab . 1 Tim. 4.8 . 2 Sam. 18.3 . 2 Tim. 4.7 . Rom. 7 . 2● Act. 3.13 . Notes for div A23813e-9670 Quintus Curtius . So sayes Beda of Calva●y . Virg. Georg. lib. 4. Plu. Mor. p. 422. Notes for div A23813e-14220 Isa. 5.3 , 4. Serm. 4. Act. 3.17 . Luk. 23.51 Joh. 11.47 . Mar. 7.37 . Act. 4.26 , 27. Numb. 16.3 . Vid. Keck . in Politic. pag. 173. Eccles. 4.12 . Mat. 2.2 . Heb. 1.2 . Psal. 2.8 . John 13.3 . Phil. 3.10 . Vers . 19. Vers . 9. Bern. super Cant. serm. 63. Luke 19.14 . 1 Sam. 25.5 . Vers . 16. Vers . 11. Lam. 1.12 . Luk. 2.47 . Lessius de Jure & Iust. cap. de Magia . 45. Verse 26. Mat. 16.18 . Inter seipsos in secreto consilio . Capit. super . Mat. 21. Vers . 13. Mat. 21.35 . Hom. 69. oper ▪ imperf . Psal. 105.15 . Plutarch in Engl. p. 307. Ver. 10. Juvenal . Satyr . 5. ver. 175. Mat. 20.22 Mat. 21. Saty . 6. Ver. 9. Ver. 2. Ver. 9. Joh. 17 . 1● . Homil. 40. in Mat. 21. Luk. 12.13 Ver. 4● Mat. 21.8 . Jon. 4.7 . Ver. 16. Part 4. of Causins Holy Court . 1 King. 21.23 . 2 King. 11. Mich. 3.10 Ver. 12. Ver. 20. Ps. 37.18 . Rom. 3.1 . 
A33297	----	The blessed life and meritorious death of Our Lord & Saviour Jesus Christ, from His conception to His cross, and from His cross to His crown together with the series, and order of His ministery, and miracles, as they are recorded by the four Evangelists, wherein what is wanting in one is supplied out of the other / by Sam. Clarke ... Clarke, Samuel, 1599-1682. 1664 Approx. 135 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A33297 Wing C4502 ESTC R15233 12950722 ocm 12950722 95889 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Jesus Christ -- Miracles. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE BLESSED LIFE , AND MERITORIOUS DEATH OF OUR LORD & SAVIOUR Jesus Christ ; From his CONCEPTION to his CROSS , and from his CROSS to his CROWN . Together with the Series , and Order of his Ministery , and Miracles , as they are Recorded by the four Evangelists , wherein what is wanting in one is supplied out of the other . By SAM . CLARKE , sometime Pastor in St Bennet-Fink , London . In all things it behoved him to be made like unto his Brethren , that he might be a merciful , and faithful high Priest in things pertaining to God , to make reconciliation for the sins of the People . For in that he himself hath suffered being tempted , he is able to succour them that are tempted . Heb. 2. 17 , 18. LONDON , Printed for William Miller at the Sign of the Gilded-Acron St Pauls Churchyard near the little North door . 1664. Imprimatur , Joh. Hall R. P. D. Episc. Lond. à Sac. Domest . April 13. 1664. THE LIFE & DEATH OF OUR BLESSED LORD & SAVIOUR Jesus Christ. IN the 6th moneth after John , sirnamed the Baptist , was conceived , the Angel Gabriel ( who had in time past foretold to Daniel , the coming of the Messias , by a definite number of weeks ) was sent by God to Nazareth in Galilee , to the blessed Virgin Mary , that was betrothed to Joseph , of the same Tribe of Judah with her self , and of the stock of David , who , after salutations , declared unto her that she should bring forth the Son of God , and should call his Name Jesus : and having more fully taught her of the admirable manner of her conception , to be performed by the power of the holy Ghost overshadowing her , with great Faith she said , Be it to the handmaid of the Lord according to thy word . Luk. 1. 26 , 38. Christ being thus conceived , the Mother of our Lord went into the Hill Countrey , with hast into a city of JIuda ( to wit , Hebron , a city of the Priests , situate in the mountains of Judea , Josh. 21. 10 , 11. ) where , when she entred into the house of Zacharias the Priest , and had saluted her cousin Elizabeth , she , perceiving the child to spring in her womb , was filled with the holy Ghost , and declared that Mary was blessed which believed , and confirmed that those things should be performed that were told her of the Lord : To whom for an answer the blessed Virgin ( imitating that song of Hannah . 1 Sam. 2. 1. ) rehearsed that Divine Hymn , My soul doth magnifie the Lord , &c. After which Mary tarried with her about three moneths . Luke . 1. 39 , 56. Mary Not long after , Joseph finding his betrothed wife with child , was willing to put her away privily : but being warned of God in a dream , and informed that she had conceived by the holy Ghost , and should bring forth her Son Jesus , who should save his people from their sins , he taketh his wife . Matt. 1. 18 , 24. When the time of Maries delivery drew neer , there came forth a command from Augustus that all the Roman world should be taxed , which taxing was first made , when Cyrenius was Governour of Syria , [ Luk. 2. 1 ] whereupon Joseph went up from Galilee , from the city of Nazareth , into Judea into the city of David , which is called Bethlehem , because he was of the House , and linage of David , that he might be taxed , with Mary his Wife , being great with childe . Luk. 2. 4 , 5. During their abode there , Jesus Christ , the Son of God in the fulness of time was born of the most blessed Virgin Mary at Bethlehem , [ Matth. 1. 25. & 2. 1 , 5. Gal. 4. 4. ] in the four thousanth year of the World [ saith the learned Primate of Ireland , Doctor Usher ] whom Mary rolled in swadling clothes , and laid him in a manger , because there was no room in the Inn. Luk. 2. 7. Christ being thus born , his Nativity was revealed by an Angel of the Lord to Shepherds that were keeping their Flock by night in the neighbouring Fields , which word , a multitude of the Heavenly Host receiving , prayed for Glory to God , peace to the earth , and good will to men ; when they were departed , the Shepherds making hast to Bethlehem , found Mary and Joseph , and the child lying in the Manger , and they published that which was told them concerning the child , and so returned praising , and glorifying God. Luk. 2. 8 , 20. The eighth day after his Nativity the child was circumcised , and his Name was called Jesus , which was so appointed by the Angel Gabriel , before he was conceived in the womb . Luk. 2. 21. Presently after , the Wise men from the East , being guided by a new and extraordinary Star , came to Herod to Jerusalem , and there , having learned that the Birth-place of Christ was Bethlehem of Judea , they went thither , and entring into the house which was pointed out to them by the Star that stood over it , they found the little Child , and Mary his Mother , and falling down they worshipped him , and opening their Treasures , they offered unto him Gold , Frankincense , and Myrrhe . Then being warned of God in a dream that they should not return to Herod , they departed into their own Countrey another way . Matth. 2. 1 , 12. The fortieth day after her delivery , Mary went up to Jerusalem to the Temple , both that she might present him to the Lord according to the Law of the first-born ; and also that she might offer for her self a pair of Turtle Doves , or two young Pigeons ( she being so poor that she could not offer a Lamb ) according to the Law concerning Women that had lain in . Luk. 2. 22 , 23 , 24 , 27. with Levit. 1● . 2 , 3 , 4 , 6 , 8. When his Parents , Joseph and Mary brought the Child Jesus into the Temple , to do for him according to the custome of the Law , their came in at the same time Simeon of Jerusalem , to whom it was revealed by God that he should not die before he had seen the anointed of the Lord , whom he took in his arms , and praised the Lord , adding Prophesies , both concerning Christ and his Mother . At the same instant also came Anna , a Prophetess , the daughter of Phanuel , who also acknowledged the Lord openly , and spake of him to all that looked for Redemption in Jerusalem . Luk. 2. 25 , 38. Thus when Joseph and Mary had performed all things according to the Law of the Lord , they returned into Galilee , to their own City Nazareth . Luk. 2. 39. Some time after , the Angel of the Lord appeared unto Joseph in a dream , warning him to fly into Egypt , thereby to provide for the life of the Child , and to escape the malicious designs of Herod , who having by the Wise men heard that one was born King of the Jews , sought to destroy him : and accordingly Joseph , when he awaked , took the young Child and his Mother by night , and went into Egypt , where he remained until the death of Herod . Matth. 2. 13 , 14 , 15. But Herod , thinking that the young Child had been still at Bethlehem ( being further provoked by the Wise mens not returning to him ) that he might destroy him amongst the rest , sent forth some of his Souldiers , who killed all the children which were in Bethlehem , and in all the coast thereof from two years old and under , according to the time of the Star first seen in the East , concerning which he had enquired of the wise men . Matth. 2. 16. After the death of Herod , who had sought the life of the young Child Jesus , the Angel of the Lord appeared again to Joseph in a dream whilst he was in Egypt , commanding him that he should return with the young Child and his Mother into the Land of Israel , for that he that sought his life was dead : and accordingly when Joseph awaked , he performed what was by the Angel enjoyned him . Matth. 2. 19 , 20 , 21 ▪ But when he was come back into the Land of Israel , he heard that Archilaus raigned in Judea in the room of his Father Herod , he therefore feared to go thither : and being warned of God in a dream , he departed into the parts of Galilee ( which Tetrarchy Herod had given by Will to Antipas ) and there dwelt in the City of Nazareth , from whence Jesus took the name of Nazarene . Matth. 2. 22 , 23. and the Primitive Christians of Nazarenes ▪ Act. 24. 5. When Jesus was twelve years old , at the Feast of the Passover , he was brought to Jerusalem by his Parents , Joseph and Mary ; and when the seven days of unleavened bread were ended , his Parents returning home , Jesus staid behind them . But so soon as they missed him , they sought him three days , and at last found him in the Temple sitting in the midst of the Doctors hearing them , and asking them questions , so that all that heard him were astonished at his understanding and answers . Luk. 2. 41 , 47. Then went Jesus down with his Parents to Nazareth , and was obedient to them . Luk. 2. 51. and during his minority , followed his Fathers trade of a Carpenter , eating his bread in the sweat of his brows , as appears by the speeches of his fellow-Citizens . Is not this the Carpenter , the Son of Mary ? Mar. 6. 3. The thirtieth , and the last Jubilee falling in the thirtieth year of our Lord Jesus Christ , and in the beginning of his Gospel , John , his forerunner proclaimed in the wilderness : Prepare ye the way of Lord and make his paths strait . Mark 1. 12. and opening the acceptable year of the Lord , or the time of his Divine pleasure , in which our good God vouchsafed to manifest that Great One to the world , Isa. 61. 2. Luke 4. 19. For in the 13th year of the raign of Tiberius , Caesar , Pontius Pilate being Governour of Judea , Herod Antipas Tetrarch of Galilee , his brother Philip Tetrarch of Ituraea , and the region of Trachonitis , and Lysanias Tetrarch of Abilene , under the Priesthoods of Annas , and Caiphas , came the word of the Lord unto John the son of Zacharias in the Desert [ Luke 3. 12. ] according unto whose command this Nazarite , both Priest and Prophet of the Lord , did Baptize in the Desert of Judea ( in which there were many Cities which are mentioned Josh. 15. 16. ) preaching the Baptism of Repentance for the remssion of sins . Matth. 3. 1. Mar. 1. 4. Luk. 3. 3. endeavouring that Christ that came after him might be made known to Israel . John 1. 7 , 8 , 13. which that he might more certainly know , this sign was given him of God , that upon whom he should see the holy Ghost descending and remaining , he should thereby know that it was he that should Baptize others with the holy Ghost . John 1. 33. It s most probable ( saith the learned Doctor Usher ) that this his ministery began on that most convenient day , the tenth of the seventh moneth ( about the nineteenth day of our October ) which was both penitential , being joyned with a solemn Fast , in which whosoever did not afflict his soul , should be cut off from his people , and also Expiatory , in which the high Priest went into the Holy of Holies to expiate the sins of the People with blood that was offered : and that same day in which by the sound of Trumpet the Jubilee was commanded to be proclaimed over all the Land. Levit. 25. 9. So John Baptist , the Preacher of repentance and remission of sins , to be attained by the blood of Christ that was to come , passing through every Region round about Jordan , lifted up his voice like a Trumpet , saying , Repent ye , for the Kingdom of heaven is at hand : whereupon there went out to him Jerusalem , and all Judea , and all the region round about Jordan ( especially that huge multitude which returnned from Jerusalem , the Feast of Tabernacles being ended about the beginning of our November ) and were Baptized of him in Jordan , confessing their sins . Matth. 3. 2 , 3 , 5 , 6. Mark 1. 5. And when all the People were Baptized , Jesus came also from Nazareth of Galilee to Jordan to be Baptized of John. Luke 3. 21. Matth. 3. 13. Mark 1. 9. which office John denied at first to perform as standing in need himself to be Baptized of Christ ; but the Lord urging that thus it behoved that all righteousness should be fulfilled , he Baptized him . Matth. 3. 14 , 15. Jesus then beginning to be about thirty years old , Luke 3. 23. At this time there was made a most illustrious manifestation of the blessed Trinity : For the Son of God in the humane nature that he assumed , ascending out of the water and praying , the Heavens were opened , and the holy Ghost was seen in a bodily shape like a Dove , descending upon him , and the voice of the Father was heard from Heaven saying , This is my beloved Son in whom I am well pleased . Matth. 3. 16 , 17. Mark 1. 10 , 11. Luke 3. 21 , 22. Jesus being now full of the holy Ghost , returned from Jordan , and was driven by the Spirit into the Desert , where for forty days and nights , being tempted by the Divel , he remained amongst wild Beasts , not eating any thing , and when the days were ended he was an hungry . Luke 4. 1 , 2. Matth. 4. 1 , 2. Mark 1 , 12 , 13. Satan taking this opportunity , set upon him with a threefold Temptation , all which being ended , he departed from him for a season . Matth. 4. 3 , 11. Luke 4. 3 , 13. and the Angels came and ministred unto him . Matth. 4. 11. Mark 1. 13. After which Jesus returned in the power of the Spirit into Galilee . Luke 4. 14. John the Baptist , the next day after Christs coming to him , when the Jews from Jerusalem sent some Priests and Levites of the Sect of the Pharisees to him , as he was Baptizing at Bethabara by Jordan , to ask him who he was , he professed clearly that he was not the Christ : He denied also that he was Elias , or that Prophet ( foretold by Moses . Deut. 18. 15. the same indeed with Christ. Act. 3 22 & 7. 37. but by the Jews thought to be another , ) He told them also that he was , The voice of one crying in the wilderness , make strait the way of the Lord : and then added that testimony of Christ , I Baptize with water , but there stands one amongst you whom ye know not , he it is who cometh after , and is preferred before me , whose shooe latchet I am not worthy to unloose . John 1. 19 , 28. with Chap. 5. 33. The next day John seeing Jesus coming to him , saith , Behold the Lamb of God that taketh away the sins of the world . This is he of whom I spake , there comes one after me that is preferred before me , for he was before me , &c. and I saw him , and testifie that this is the Son of God. John 1. 29. 34. The day after John stood and two of his Disciples with him , and seeing Jesus walking , said , Behold the Lamb of God , which , when the two Disciples heard they followed Jesus , and tarried with him that day , for it was about the tenth hour One of these was Andrew , who brought his Brother Simon to Jesus , and then Jesus saw him , he said , Thou art Simon , son of Jonah ; thou shalt be called Cephas . John 1. 35 , 42 The next day Jesus going into Galilee , commanded Philip ( which was of Bethsaida , the City of Andrew and Simon Peter ) to follow him . Philip finding Nathaneel under a Fig-tree , brought him to Jesus , who declared him truly to be an Israelite in whom their was no guile ▪ John 1. 43 , &c. withal hinting , that himself was that Ladder of Heaven foreshewen to Jacob in his dream . Gen. 28. 12. upon which the Angels of God were seen ascending and descending . John 1. 51. On the third day their was a mariage in Cana of Galilee to which Jesus was invited , together with his Mother and his Disciples , where he turned water into wine , the beginning of his miracles : and his Glory being hereby made manifest , his Disciples believed in him . John 2. 1 , 11. After this he went down to Capernaum , He , his Mother , and Brethren ( or Kinsmen ) and his Disciples , and tarried there not many Days . John 2. 12. And thus we are come to Christs entring upon his publick Ministery , whose Acts shall be set forth according to four distinct Passovers out of the Harmony of the four Gospels contrived by Doctor Richardson , Bishop of Ardah in Ireland , and recorded by the Primate , Doctor Usher : In which this is singular , that Saint Matthew onely is found not to observe the order of time which is constantly observed by the other three Evangelists ; excepting onely the Parenthesis of Johns being cast into prison by Herod . Luke 3. 19 , 20. The first Passover of the Ministry of Christ. John 2. 13. from which the first year of the seventieth , and last Week of Daniel began , in which the Covenant is confirmed with many . Dan. 9. 37. with Matth. 26. 28. Jesus went to Jerusalem to the Passover , and going to the Temple he scourged out them that bought and sold there : and for a sign of his Authority , he declared unto them that the Temple of his Body should be dissolved by the Jews , and be raised again by himself . John 2. 13 , 14 , 19. He wrought Miracles , and many believed on him , but he did not commit himself to them because he knew what was in man. John 2. 23 , 24 , 25. He instructed Nicodemus , the Disciple that came to him by night , in the mystery of Regeneration , and about Faith in his Death , and the condemnation of unbelievers . John 3. 1 , 21. Then leaving Jerusalem he went into the land of Judea with his Disciples . vers . 22. There he tarried and Baptized ( viz. by the hands of his Disciples , who had been before Baptized , either by himself ( or by John. ) At this time John Baptized in Aenon , for he was not yet cast into prison . John 3. 23 , 24. There arose a question between some of Johns Disciples and the Jews about purifying . vers . 25. Then did John instruct his Disciples , who told him of Jesus in a way of emulation , concerning himself , and his Office , and of the Excellency of Jesus Christ the Son of God , giving this notable and last Testimony of him before his Imprisonment . vers . 26 , &c. For presently after , Herod the Tetrarch cast John into Prison for reprehending his Incest with his brother Philips wife , and other evils done by him . Mark 6. 17 , 20. Matth. 14. 3 , 4 , 5. Jesus hearing that John was cast into Prison , and that the Pharisees had heard that there were many made Disciples by him , and Baptized , viz. by the hand of his Disciples , he left Judea ( having staid there about eight moneths ) and went into Galilee . John 4 1 , 2 , 3. Matth. 4. 12. But in his way he must needs go through Samaria , where he brought the Samaritan woman neer the City Sychar , and the Citizens thereof , to the knowledge and acknowledgement of him , four moneths before the harvest ( or the Passover ) about the middle of the ninth moneth called Ab. John 4 4 , 5 , &c. Jesus having staid two days in Sychar , he went onward in his journey into Galilee . John 4. 43. This was his second return from Judea into Galilee after his Baptism , and being received of the Galileans who had seen what things he had done at Jerusalem , he preached with great fame in their Synagogues . John 4 45. Luke 4. 14 , 15. Mark 1 ▪ 14 , 15. In Cana of Galilee he healed the son of a Nobleman that lay sick . John 4. 46 , 54. he wrought miracles also in Capernaum , and afterwards came unto Nazareth where he had been brought up ; and entring into the Synagogue ( as his custome was ) he expounded to them the prophesie of Isaiah concerning himself : the Citizens at first wondering , but afterwards being filled with wrath , they thrust him out of the City , and endeavoured to have cast him down headlong from a Hill ; but he , passing through the midst of them , went his way . Luke 4. 16 , 30. Jesus then leaving Nazareth dwelt at Capernaum , and their so taught them on the Sabbath days that they were astonished at his Doctrine . Luke 4. 31 , 32. Mark 1. 21 , 22. Also at the Synagogue in Capernaum he cast out an unclean spirit , commanding him that he should not tell who he was . Luke 4. 33 , 37. Mark 1. 23 , 28. After which he arose and went out of the Synagogue into the house of Simon and Andrew , where he healed Simons wives mother that lay sick of a Feavour . Luke 4. 38 , 39. Mark 1. 29 , 30 , 31. Matth. 8. 14 , 15. About Sun-set Jesus healed all the sick folk which were brought to him , and cast out Devils , commanding them to hold their peace . Luke 4. 40 , 41. Mark 1. 32 , 33 , 34. Matth. 8. 16 , 17. In the morning he went into a Desert place to Pray , and when Simon and others sought , and would have staid him , he answered , that he must Preach to other Cities also . Luke 4. 42 , 43 , 44. Mark 1. 35 , 39. Then Jesus went through all Galilee , and taught in their Synagogues , and cast out Devils . Luke 4. 44. Mark 1. 39 , and as he stood by the Lake of Genazereth a great multitude pressed upon him : He entred therefore into Simons ship , and taught the multitude from thence . Luke 5. 1 , 4. and when he had left speaking , at his command there was a great draught of Fishes taken ; at which Simon Peter and Andrew , James and John being astonished , he commanded them to follow him , and he would make them Fishers of men . Luke 5. 4 , 11. Mark 1. 16 , 20. Matth. 4. 18 , 22. Then Jesus went through all Galilee , teaching in their Synagogues , and healing every disease , and his fame went through all Syria , and a great multitude followed him . Matth. 4. 23 , 24 , 25. In a certain City Jesus healed a Leper , who , though he was forbidden , yet published it : and they came to him from every place to hear him , and to be healed , insomuch as he could no more openly enter into the City , but was in Desert-places , and Prayed . Luke 5. 12 , 16. Mark 1. 40 , 45. Matth. 8. 1 , 4. Then again Jesus entred into Capernaum , his own City , after some days , and taught them at home , and before the Scribes and Pharisees , and a great multitude : He forgave sins to one sick of a Palsie , who was let down through the roof of a house , and healed his disease to the astonishment of them all . Luke 5 , 17 , 26. Mark , 2. 1 , 12. Matth. 9. 1 , 8. Then went Jesus forth again by the Sea-side , and all the multitude came unto him , and he taught them , and as he passed by , he saw , and called , Levy , or Matthew , sitting at the receipt of Custome . Luke 5. 27 , 28. Mark 2. 13 , 14. Matth. 9. 9. Jesus in the House of Levi defended both himself and his Disciples for eating with Publicans , and excuseth and vindicates them against the Pharisees for their not Fasting . Luke 5. 29. 39. Mark 2. 15 , 22. Matth 9. 10 , 13. And it came to pass on the second Sabbath after the first ( i. e. the first Sabbath of the New-year , instituted after their coming out of Egypt , and beginning from the moneth Nisan , or Abib ) Jesus going through the Corn fields , cleared his Disciples from the charge of the Pharisees , because they plucked the ears of Corn ; and explained the Doctrine of the Sabbath . Luke 6. 1 , 5. Mark 2. 23 , 28. Matth. 12. 1 , 8. The second Passover of the Ministery of Christ , from which the second year of the seventieth week of Daniel begins . AFter this was the Feast of the Jews , and Jesus went up to Jerusalem , and healed on the Sabbath day a man that had an infirmity thirty eight years , who lay at the Pool of Bethesda : and made a most Divine Apollogy to the Jews , who sought to kill him because he said that God was his Father . John 5. 1. 47. Afterwards he went from thence and entred into a Synagogue and taught , and healed one that ▪ had a withered hand : whereupon the Pharisees went forth , and straightways , with the Herodians , took counsel how they might destroy him . Luke 6. 6 , 11. Mark 3. 1 , 6. Matth. 12. 9 , 14. But Jesus when he knew this , withdrew himself to the Sea , and healed the multitudes that followed him , straitly charging them that they should not make him known , and commanded his Disciples that a small ship should wait on him , because of the multitude that througed him . Mark 3. 7 , 12. Matth. 12. 15 , 21. And it came to pass in those days that he went into a Mountain to Pray : and when it was day , he chose twelve , whom he called Apostles , who are specified by name . Luke 6. 12 , 16. Mark 3. 13 , 19. And he came down with them from the mountain , and stood in a plain , where a great multitude came to him and he healed them all . Luke 6. 17 , 18 , 19. After this they went into an House , and the multitude came together again so that they could not so much as eat bread , and when his kinsmen heard of it they went to lay hold on him , for they said , He is besides himself . Mark 3. 19 , 20 , 21. When Jesus saw the multitude , he went up into a Mountain , and when he was set , his Disciples came unto him : and then he preached that long , and excellent Sermon , first to the Apostles , and afterwards to all the People . Luke 6. 20 , 49. Matth. 5 , & 6 , & 7. Now when he had ended all his sayings in the audience of the people , he entred into Capernaum , where he healed the Centurions servant that lay sick of the Palsie , ready to die . Luke 7. 1 , 10. Matth. 8. 5 , 13. The day following he went into the City of Naim , and raised one that was dead , and carrying out to his Burial , which was the only son of a widdow : whereupon his same spread abroad . Luke 7. 11 , 17. John the Baptist , being yet in Prison , and being moved with the relation of his Disciples concerning the fame , and deeds of Jesus , sent two of them unto him , saying , Art thou he that was to come , or shall we look for another ? and when they were returned with his answer , Christ gave a large testimony of John After which he upbraided some of the Cities for their ingratitude , and yet willingly submitted to the sole good pleasure of his Father , who hid his Son from some , and revealed him to others . Luke 7. 18 , 35. Matth. 11. 2 , 30 Then Simon the Pharisee , desired him that he would eat with him , and as they were at meat he defended against Simon , and absolved the woman , a sinner , that washed his feet with her tears and wiped them with the hair of her head , both kissing , and anointing them , Luke 7. 36 , 50. It came to pass afterwards that he went from City to City preaching , and his Disciples were with him , and certain women ministred unto him . Luke 8. 1 , 2 , 3. Then they brought unto him one that had a Divel that was both blind and dumb , and he healed him , and zealously defended himself against the Pharisees and Scribes that came down from Jerusalem , that blasphemed him , saying , He casteth out Devils through Beelzebub . Mark 3. 22 , 30. Matth. 8. 22 , 37. Then said some of the Scribes and Pharisees to him , Master , we would see a sign of thee , to whom ▪ when he had sharply rebuked them , he would give no other sign but that of Jonas . Matth. 8. 38 , 45. Whilst Jesus spake to the People , it was told him that his Mother and Brethren stood without desiring to see , and to speak with him : but Jesus answering , shewed them whom he accounted for his Mother , and Brother , and Sister . Luke 8. 19 , 20 , 21. Mark 3. 31 , 35. Matth. 11. 46 , 50. The same day Jesus went out of the house and sate by the Sea-side , and great multitudes were gathered unto him , so that he went into a Ship , and sate , and taught the multitude many things , by the parable of the Sower , and by divers other parables , Luke 8. 4 , 18. Mark 4 ▪ 1 , 34. Matth. 13. 1 , 53. Also the same day when it was evening , he said unto them , Let us lance forth unto the other side of the Lake : and when he had given an answer to some that would follow him , and sent away the multitude , they took him even as he was in the ship , and by the way there arose a great tempest , but he rebuked the wind , and calmed the Sea , and saved his Disciples . Luke 8. 22 , 25. Mark 4. 35 , 41. Matth. 8. 18 , 27. When they came to the other side into the Country of the Gadarens , or Gergasens , which was on the opposite shore to Galilee , and when he was gone on Land , there met him two possessed with Devils , very fierce ( Mark and Luke mention but one ) out of whom Jesus cast the Devils , and suffered them to go into the heard of Swine ; whereupon the Gadarens desired him to leave their Coasts . Then did the possessed persons importune him that they might abide with them ; but he denied their request , and sent them back to publish about Decapolis what great things Jesus had done for them : After which he passed over again by Ship to the other side , and from thence went unto his own City [ Capernaum . ] Luke 8. 26 , 36. Mark 5. 1 , 16 , 17 , 20. Matth. 8. 28 , 33 , 34. And it came to pass that when Jesus was returned , the people received him gladly , for they waited for him , and he was by the Sea-side . Luke 8. 40. Mark 5. 21. and there came to him the Disciples of John , saying , Why do we and the Pharisees Fast oft , but thy Disciples Fast not ? to whom he gave answer . Matth. 9. 14 , 17. Whilst Jesus yet spake , behold there came Jairus , one of the Rulers of the Synagogue , and besought him greatly for his only Daughter , being about twelve years old , who lay at the point of Death : and as he was going , even at Jairus door , a woman that had an issue of blood twelve years was suddenly healed by touching the hem of Jesus Garment : and the Daughter of Jairus being now already dead , was restored to life by his Word onely : and he straitly charged them that no man should know it . Luke 8. 41 , 56. Mark 5. 22 , 43. Matth. 9. 18 , 26. When Jesus was departed thence , two blind men followed him , whose eyes he opened , straightly charging them ( but to no purpose ) that no man should know it . Matth. 9. 27 , 31. As they went out , behold , they brought unto him a dumb man possessed with a Devil , and when the Divel was cast out , the dumb spake , and the multitude marvelled : but the Pharisees blasphemed . Matth. 9. 32 , 33 , 34 , 35. Then went Jesus round about all their Cities , and villages , teaching , and healing their diseases . Then went he into his own Country , and his Disciples followed him , and he taught in their Synagogues on the Sabbath days , and was again contemned of them and called the Carpenter : yet were they astonished at his Doctrine . Mark 6. 1 , 6. Matth. 12. 54 , 58. and he went round about their villages teaching . Mark 6. 6. Jesus was moved with compassion towards the multitude when he saw the great harvest , and the few laborers , and thereupon commanded his Disciples that they should pray the Lord that he would send forth Laborers . Matth. 9. 35 , 38. Then sent Jesus the twelve Apostles by two and two , having sufficiently instructed them with commands and power to preach , and to heal Diseases . Luke 9. 1 , 5. Mark 6. 7 , 11. Matth. 10. 1 , 42. And it came to pass when Jesus had made an end of commanding his Disciples , that he departed thence to teach and to preach in their Cities . and the twelve departed , and went through the Towns preaching the Gospel , and healing every where . Luke 9. 6. Matth. 11. 1 , 12. 16. About this time ( November 17th ) Sejanus was killed : after whose death , Tiberius Caesar soon knew that all the crimes which he had charged upon the Jews , were feigned by himself : Wherefore he commanded the Governours of all the Provinces , that in every Town they should spare that Nation , except very few that were guilty persons : but that they should alter non of their customs , and should make much account of them as lovers of peace , and their customs as conducing to publick tranquility . About this time also was John Baptist beheaded . Mark 6. 17 , 28. Matth. 16. 6 , 11 , 12. and when his Disciples heard of it , they came , and took up the body , and buried it , and went and told Jesus . Mark 6 29. The Fame of Jesus being spread abroad , Herod the Tetarch , and others , hearing it , declared their opinions about him , and Herod desired much to see him . Luke 9. 7 , 8 , 9. Mark 6. 14. The Apostles returning , told Jesus what things they had done . Luke 9. 10. Mark 6. 30 When Jesus had heard of the death of John , and of the deeds of the Apostles , he said unto them , Come ye your selves apart into a Desert-place , and rest a while : For by reason of the multitude they had not leasure to eat ; He therefore , taking the twelve with him , went by ship privately into a Desert place , of the City called Bethesda : But when the multitude heard it , they followed him on foot out of all Cities , and out went him , and he taught and healed them . Luke 9. 10 , 11. Mark 6. 31 , 32. Matth. 16. 13 , 14. Then Jesus went up into a Mountain , and there sate with his Disciples , and the Passover was nigh . And when it was evening , he sed above five thousand men , besides women , and children , with five Barley loaves , and two little Fishes , and there remained twelve Baskets full of fragments . And when the Jews ( seeing his Miracles ) would have made him a King ; Jesus constrained his Disciples to go before him unto the other side , opposite to Bethesda , towards Capernaum : and he himself went apart into a Mountain to pray : and when they had gone about five and twenty or thirty furlongs , in the fourth watch of the night , Jesus went to them , walking upon the Sea , and would have passed by them : but they being affrighted , he told them who he was , rebuked Peter and saved him from sinking , so that they were amazed : and they drew to shore and came to the land of Genazaret : and when he came out of the ship , as soon as it was know , they brought their sick that they might touch the hem of his Garment , and they were presently made whole . John 6. 1 , 21. Luke 9. 12 , 17. Mark 6. 35 , 56. Matth. 16. 15 , 36. The next day , after that Jesus was passed over , the People which stood on this side the Sea , took Shiping and came to Capernaum seeking Jesus , to whom he preached in the Synagogue of Capernaum about the Bread of Life , and affirmed to the Jews that murmured , that he was that Bread of Life . From that time many of his Disciples went back , but the Apostles would not go away , notwithstanding he called one of them a Devil . John 6. 22 , 27. The third Passover of the Ministery of Christ. John 6. 4. From which the third year of the seventieth week of Daniel began . THe Scribes , and Pharisees which came from Jerusalem , came to Jesus , and when they saw some of his Disciples to eat with defiled , that is , unwashen hands , they found fault , because they did not walk after the tradition of the Elders , to whom Jesus answered concerning traditions , that they frustrated the commands of God that they might keep the traditions of men : and he taught the People , which he also expounded to his Disciples at home , that nothing which enters into a man , but that which cometh from within , that defileth a man. Mark 7. 1 , 23. Matth. 15 ▪ 1 , 20. Then he arose from thence and went into the borders of Tyre , and Sidon , and he could not be hid . For a Canaanitish woman , a Gentile , a Syrophaenician by Nation , came to him , earnestly beseeching him for her Daughter , that was vexed with a Devil : whom , when he had commended for the greatness of her Faith , he cast the Divel out of her Daughter . Mark 7. 24 , 30. Matth. 15. 21 , 28. And again departing from the Coasts of Tyre and Sidon , he came unto the Sea of Galilee , through the midst of the coast of Decapolis , and they brought unto him one that was deaf , and had an impediment in his speech , whom he healed , and charged him that he should tell no man , but all in vain . Mark 7. 31 , 37. Then went he up into a mountain and sate there , and healed many , so that the multitude wondred . Matth. 15. 29 , 30 , 31. In those days , when there was a very great multitude that had remained with him three days , he fed four thousand men , besides women and children , with seven Loaves , and a few little fishes , and there remained seven baskets full of fragments . Mark 8. 1 , 9. Matth. 15. 32 , 38. And straitway Jesus entred into a Ship , with his Disciples , and came into the parts of Dalmanutha , or the coasts of Magdala . Mark 8. 10. Matth. 15. 39. And the Pharisees came to him , requiring a sign from Heaven , who after he had deeply sighed , he denied any sign but that of Jonas , to those Hypocrites , who knew how to discern the face of the sky , but not the signs of the times : and leaving them , he entred again into a Ship and passed to the other side . Mark ▪ 8. 11. 12 , 13. Matth. 16. 1 , 4. And when his Disciples were come to the other side , they had forgotten to take bread , and they had but one loaf with them in the Ship. Then Jesus said unto them , Take heed of the Leaven of the Pharisees and Sadduces , and of the Leaven of Herod : & they reasoned amongst themselves because they had forgotten to take bread : But Jesus rebuking ▪ them that they had forgotten the miraculous multiplication of the loaves , gave them to understand that he spake not of the Leaven of Bread , but of their Doctrine . Mark 8. 14 , 21. Matth. 16. 5. 21. Then came Jesus to Bethsaida , and they brought to him a blind man , whom he led out of the Town , and anointed his eyes with spittle , and he recovered his sight , and Jesus forbad him to tell it . Mark 8. 22 , 26. And Jesus went with his Disciples into the Towns of Caesarea Philippi : And it came to pass as he was alone praying , and was now in the way , that he asked his Disciples , whom do men say that I am ? When they had answered , he said unto them , But whom do ye say that I am ? And when Peter had answered , he pronounced him happy , annexing promises , and forbad his Disciples to tell any man that he was the Christ. He also foretold his Death , and Resurrection , and called Peter Satan , because he rebuked him for so saying . Then he Preached to his Disciples , and to the multitude of the Cross which every one must bear that would follow him , and at length foretold his Transfiguration . Luke 7. 18 , 27. Mark 8. 27 , 38. Matth. 16. 13 , 28. And it came to pass about eight days after these things ( or six intermediate days ) that he was Transfigured in an high Mountain . And when they came down from the Mountain , he charged them that they should tell no man what they had seen till he was risen from the dead : and they kept it close , questioning one with another , what the rising from the dead should mean , and they asked him , why do the Scribes say that Elias must first come ? and they received an answer by which they understood that Jesus spake of John Baptist , as that Elias . Luke 7. 28 , 36. Mark 9. 1 , 13. Matth. 17. 1 , 13. And it came to pass the next day when they were come down from the Hill , and that he was come to his Disciples , he saw a great multitude about them , and the Scribes questioning with them : and straitway when all the multitude saw him , they were greatly amazed , and runing to him , saluted him : and as he was asking about their questioning with his Disciples , the Father of a Lunatick child answered him , that it was about his child that had an unclean spirit , both deaf and dumb , and that his Disciples could not cast him out . Then Jesus having cast out the spirit , restored the Child to his Father whole : and being at home , he shewed his Disciples the reason why they could not cast out this Devil . Luke 7. 37 , 42. Mark 9. 14 , 29. Matth. 17. 14 , 21. And they departed thence and passed through Galilee , and he would not that any man should know it : and he taught his Disciples concerning his death and Resurrection : but they understood not that saying , and being exceedingly sorry , were afraid to ask him . Luke 7. 43 , 44 , 45. Mark 9. 30 , 31 , 32. Matth. 17. 22 , 23. When they were come to Capernaum they asked Peter about Jesus his paying Tribute money . And when Jesus was come into the house , he prevented Peter , telling him , that he should find a piece of money in a Fishes mouth , and bad him pay that for Tribute both for himself and for Jesus . Matth. 17. 24 , 27. At Capernaum Jesus asked his Disciples what it was that they disputed of among themselves by the way , at which , when they were silent at the first , they afterwards told him that it was , who should be greatest in the Kingdom of Heaven : Then Jesus taking a child , and seting him in the midst , taught them that they should have humility even as a child . He also warned the world of offences : Admonishing us to take heed that neither hand , foot , nor eye make us to offend . That little ones are not to be despised . How our Brother sinning against us , is to be reproved ▪ as also to be bound and loosed by the Church : and to be forgiven to seventy times seven times , as he shewed in that parable of the two debtors to the King. Luke 7. 46 , 47 , 48. Mark 9. 33 , 37. Matth. 18. 1 , 35. Then said John to him , we saw one calling out Divels through thy name , whom Jesus taught that he was not to be forbidden , and again warned them not to offend little ones , and to take heed again that neither hand , foot , nor eye cause them to offend . Luke 7. 49 , 50. Mark 9 ●8 , 50. After these things Jesus walked in Galilee : for he would not walk in Jury , because the Jews sought to kill him . Now the Feast of Tabernacles was at hand : and Jesus went not up to the Feast , as his Brethren would have him do , who as yet believed not on him : but he went up after them , not openly , but as it were in secret . John 7. 1 , 10. And it came to pass that when the time was come that he should be received , he set his face to go to Jerusalem , and he sent messengers before his face , and they went into a Village of the Samaritans to make ready for him , But they would not receive him , wherefore they went into another City , and Jesus rebuked his Disciples who would have commanded fire to come down from Heaven upon them . Luke 7. 51 , 56. And as they were passing in the way , Jesus gave an answer particularly to some that would follow him . Luke 7. 57 , 62. After these things Jesus sent seventy Disciples by two and two into every City and place where he himself would come , giving them instructions , and arming them with power . Mark 10. 1 , 16. The multitude enquiring after Jesus at the Feast , and murmuring concerning him , Jesus in the midst of the Feast , taught in the Temple : and they wondring at his Doctrine , he answered , that his Doctrine was not his own but his that sent him : He also answered many things to them who reproached , and objected against him , and Officers were sent to apprehend him . In the last and great day of the Feast , Jesus crying out concerning Faith in him , there was a division concerning him amongst the People : but the Officers which were sent , and Nicodemus defended both his person and cause before the Pharisees that spake against him . John 7. 11 , 53. Then went Jesus unto the mount of Olives , and early in the morning he sate and taught in the Temple , where , being not willing to condemn the woman that was taken in Adultery , he warned her to sin no more . As he was teaching in the Treasury of the Temple , he affirmed that he was the light of the world , and defended his bearing record of himself . ] He taught many things concerning the Father himself , and told them whether he goes , and who he is : Also of their Father Abraham : Of the servitude of Sin and of the Devil : Of himself , that he had not a Divel as they supposed : That whosoever kept his sayings should not tast of Death , concluding with these words , Before Abraham was , I am ; whereupon they took up stones to throw at him : But Jesus hid himself and went out of the Temple , going through the midst of them , and so passed by . John 8. 1 , 59. As Jesus passed on the way , he saw one begging that was blind from his youth , who being made to see , after many examinations both of himself , and of his Parents , he was cast out of the Synagogue , who afterwards meeting Jesus , he worshipped him . John 9. 1 , 41. Then Preached Jesus that he is the door of the sheep , and that good shepherd : as also concerning Thieves , and Hirelings : and there was again a division amongst the Jews for those sayings . John 10. 1 , 21. At this time the Seventy returned to him with joy , whom Jesus further warned and instructed : and rejoyceing in spirit , he told them privately that their eyes were happy . Luke 10. 17 , 24. Then came to him a certain Lawyer , asking him , what he must do to inherit eternal life ? Jesus sent him to the Law ; and by the Parable of the man that fell amongst Thieves , taught him who was his Neighbour . Luke 10. 25 , 37. Afterwards it came to pass , that as he went , he came to a certain Town , and was received into the house of Martha , she her self ministring to him , whilst Mary heard the words of Jesus , for which she was preferred before Martha . Luke 10. 38 , 42. And it came to pass as he was praying in a certain place , when he ceased , one of his Disciples said unto him , Lord , teach us to Pray , as John taught his Disciples : Whereupon he , the second time prescribed to them the Lords Prayer : using arguments also to stir them up to constancy in Prayer , and for the confirmation of their Faith in obtaining their sutes . Luke 11. 1 , 13. Then cast Jesus a Divel out that was dumb , and the multitude marvelled , and he confirmed against some blasphemers , that he did not cast out Divels through Beelzebub . Luke 11. 14 , 26. And it came to pass as he spake these things , that a certain woman of the company said unto him , Blessed is the womb that bare thee , &c. to whom he replied , Luke 11. 27 , 28. And when the multitude were gathered thick together , he began to say : This Generation seeks a sign , but there shall be none given but that of Jonas : Adding , that the Queen of the South , and the Ninivites should condemn that Generation , charging them to take heed that the light which was in them , were not darkness . Luke 11. 29 , 36. When Jesus had spoken these things , a certain Pharisee desired him that he would dine with him : and wondring that Jesus had not first washed , he was severly reprehended , with the rest of the Pharisees , by Jesus for their outward holiness , or simulation , and for their inward wickedness , covetousness and pride : and he pronounced a Wo likewise to the Lawyers . Luke 11. 37 , 54. In the mean time when there was gathered together an innumerable company , Jesus said to his Disciples , Take heed of the Leaven of the Pharisees which is Hypocrisie : and fear not them which kill the body . Luke 12. 1 , 12. And one of the company said to him , Master speak to my Brother that he divide the Inheritance with me : To whom Jesus said , who made me a Judge ? And upon this occasion he preached against Covetousness in the Parable of the rich man that would build great Barns : as also against all anxious , distrustful , and unprofitable carking about the necessaries of this life ; commanding them rather to seek the Kingdom of God : and to be like them that wait for the coming of their Lord as becomes every faithful and wise Steward : Telling them that he would send the fire of division into the earth , and upbraided them that they could not find out that that was the appointed time . Luke 12. 13 , 59. There were present at that season some that told him of the Galileans , whose blood Pilate had mingled with their Sacrifices , from which occasion he preached Repentance , and propounded to them the Parable of the Fig-tree , that had no fruit . Luke 13. 1 , 9. As he taught in one of the Synagogues on the Sabbath day , behold , there was a woman that had a spirit of infirmity eighteen years , and was bowed together ; whom Jesus healed , and defended his deed against the Ruler of the Synagogue that was full of indignation . Then did he liken the Kingdom of Heaven to a Grain of Mustardseed , and to Leaven . Luke 13. 10 , 21. Then went he through all the Cities , and villages teaching , and journying towards Jerusalem , to wit , to the Feast of Dedication . Luke 13. 22. As he went , one said to him , Are there few that shall be saved ? To whom he answered , commanding to strive to enter in at the straight Gate . Luke 13. 23 , 30. On the same day some of the Pharisees came to him , saying , Get thee out , and depart hence , for Herod will kill thee ; to whom he gave a resolute answer . Luke 13. 31 , 35. And it came to pass as he went into the House of one of the chief Pharisees to eat Bread , there was one present that had a Dropsie , whom he healed , and defended the deed though it was done on the Sabbath day . He also spake a Parable to them that were bidden , and instructed him that had invited him . Luke 14. 1 , 14. And when one of them that sate at meat with him heard these things , he said unto him ; Blessed is he that shall eat Bread in the Kingdom of God : To whom Jesus answered , and propounded to them the Parable of the great Supper , and of the several excuses that those that were invited , made . Luke 14. 15 , 24. And there was a great multitude that went with him , and he turned and preached unto them , that life it self is to be laid down for Christ. He also propounded to them the Parables , of the man that was about to build a Tower , and of the Kings going to War. Luke 14. 25 , 35. And there came to him all the Publicans and sinners for to hear him , and the Scribes and Pharisees murmured , whereupon he spake unto them the Parables of the lost Sheep , of the Groat , and of the Prodigal Son. Luke 15. 1 , 32. He also told to his Disciples the Parable of the unjust Steward accused to his Lord : together with the application of the same : and the Pharisees , that were covetous , when they heard these things , derided him . Then preached he against them , and taught many other things , and declared the Parable of the Rich man fareing deliciously , and of Lazarus the beggar . Luke 16. 1 , 31. Moreover he said to his Disciples , Wo to them by whom offences come , and taught , that a brother sinning against a man is to be forgiven . Luke 17. 1 , 14. Hereupon his Disciples said to him , Lord encrease our Faith , to whom he answered concerning the power of Faith ; and by the Parable of the servant coming from plough and straightway ministring , he shewed that they are unprofitable servants when they have done all , having done no more than what was their duty . Luke 17. 5 , 10. And it came to pass as he went to Jerusalem , that he passed through the midst of Samaria , and Galilee , and as he entred into a certain village , there met him ten Lepers , who , as they were going according to his command , to the Priests , they were cleansed , of whom one of them came back to Jesus to give him thanks , and he was a Samaritane . Luke 17. 11 , 19. The Pharisees asking Jesus when the Kingdom of God would come ? He answered , That the Kingdom of God would not come with observation : but that it is within : and further ▪ said to his Disciples , that according to the days of Noe , and Lot , so shall be the day in which the Son of man shall be revealed : but that he was first to suffer many things . Luke 17. 20 , 37. Then spake he to them a Parable that they should always pray , by the example of the widow interceeding to the unjust Judge : whereas God is a Righteous revenger . Luke 18. 1 , 8. He spake also to some that perswaded themselves that they were just , and despised others , the Parable of the Pharisee● , and Publicane praying in the Temple . Luke 18. 9 , 14. And it was at Jerusalem the Feast of the Dedication , and it was winter , and Jesus walked in the Temple in Solomons Porch : Then came the Jews round about him and said unto him , How long doest thou make us to doubt ? If thou beest the Christ tell us plainly ? which he avouched by his works , saying , I and the Father are one : whereupon they again took up stones to stone him . And he defending himself to be God by the Scriptures , and his works , they sought again to take him , but he escaped out of their hands . John 10. 22 , 39. Then he went again beyond Jordan where John at first did Baptise , and there he abode , and many resorted to him ; and as he was wont , he taught them , and healed them , and many believed on him there . Luke 18. 40 , 41 , 42. Mark. 10. 1. Matth. 19. 1 , 2. Then came to him the Pharisees tempting him , saying , Is it lawful for a man to put away his wife for every cause ? Jesus denied it , and gave an answer to the Pharisees , objecting the Bill of Divorce which Moses commanded : He answered his Disciples also who said , that then it s better for a man not to marry . Mark 10. 2 , 12. Matth. 19. 3 , 12. At this time they brought unto him little children that he should lay his hands upon them , and pray , and his Disciples forbad them ; for which , being rebuked by Jesus , he laid his hands upon them , and blessed them , and then departed from thence . Luke 18. 15 , 16 , 17. Mark 10. 13 , 16. Matth. 19. 13 , 14 , 15. Jesus going from thence , as he was in the way , there met him a young man , one of the Rulers , very rich , saying unto him , Good Master , what must I do to inherit eternal life ? And Jesus having spoken concerning the title that he gave him , sent him to the Commandments , and he replying , that he had observed them , Jesus loved him : but bidding him to sell all that he had , and give it to the poor , he went away sorrowful . Luk 18. 18 , 30. Mark 10. 17 , 31. Matth. 19. 16 , 30. Then Jesus inveighed bitterly against covetous rich men : and when Peter said , Behold we have left all to follow thee , he made notable promises to all such , whereof some were peculiar to the Apostles : Adding withal , that many which were last should be first , and the first should be last , which he declared by a Parable of labourers in a Vineyard : For many were called , but few chosen . Luke 18. 28. 29. 3. Matth. 19. 27 , &c. Mark 10. 23 , &c. Lazarus of Bethany being sick , his Sisters sent to tell Jesus thereof , who as soon as he heard it , tarried two days in the place where he was : but afterwards he said to his Disciples , Let us go again into Judea : they said to him , the Jews of late sought to stone thee , and goest thou thither again ? Jesus answering , said unto them , Lazarus sleepeth ( meaning that he was dead ) Let us go to him ( said Thomas ) that we may die with him . John 11. 1 , 6. Jesus came nigh to Bethany , and found that Lazarus had been buried four days : and Mary hearing of it , came quickly to him out of the Town , where Martha also met him , and Jesus seeing her weep , he wept also , and coming to the grave , he bad them remove the stone , and , giving thanks to his Father , called Lazarus out of the grave , whereupon many believed on him : but some went to the Pharisees and told them what things Jesus had done . John 1● . 17 , 54. Hereupon the Pharisees called a Councel , where Caiphas prophecied concerning Jesus , and from that day they consulted together that they might put him to death , commanding that if any one knew where he was , they should give them notice that they might take him . Jesus therefore walked no more openly amongst the Jews , but went unto a City , called Ephraim , and there continued with his Disciples . John 11. 54. After this they went up to Jerusalem , and as they were in the way , Jesus went before them , and they were afraid , and he again took the twelve , and began to tell them what things should happen unto him , but they understood none of those things . Luke 18. 31 , 34. Mark 10. 32 , 33 , 34. Matth. 19. 17 , 18 , 19. Then came to him James and John , the sons of Zebedee , and their mother , desiring that they might sit , the one on his right hand , and the other on his left ; but he repelled them with his answer , and when the rest were displeased with their request , he admonished them all , that he that would be great and first amongst them , must be the Minister and Servant of all . Mark 10. 35 , 45. Matth. 19. 20 , 28. And it came to pass when Jesus came nigh to Jericho , a certain blind man sate begging by the way side , and asking who it was that passed by , and hearing that it was Jesus of Nazareth , he ( though he was rebuked ) earnestly implored his mercy , and being called by Jesus , he received his sight , and followed him , Glorifying God. Luke 18. 35 , 43. Then Jesus entred , and passed through Jericho , and espying Zacheus in a Sycamore tree , he said unto him , I must abide at thy house to day . Luke 19. 1 , 10. And as Jesus went out of Jericho , a great multitude followed him : and he restored sight to two blind men , whereof Bartimeus was one , and they followed him . Mark 10. 46 , 52. Matth. 19. 29 , 34. Being come nigh to Jerusalem , because they thought that the Kingdom of God should immediately appear , as he went forwards , he told the Parable of the Noble man that went into a far Countrey , who gave to his ten servants ten pounds to occupy therewith till he returned , and when he came back , knowing which had gained most by trading , he rewarded each of them according to the proportion of their gain . Luke 19. 11 , 27. Now the Passover was at hand , and many went out of the Countrey up to Jerusalem before the Passover , that they might purifie themselves , John 11. 55 , 56 , 57. And Jesus , six days before the Passover , came to Bethany , and they made him a Supper , and Lazarus sate with him ▪ and Mary anointed his feet , & wiped them with the hairs of her Head , whom Jesus defended against Judas : and much people came thither , not onely for Jesus sake , but that they might see Lazarus : But the chief Priests consulted how they might put Lazarus to death , because many of the Jews believed by reason of him . John 12. 1 , 11. Mark 11. 1 , 7. Matth. 21. 1 , 7. Luke 19. 28 , 35. After this Jesus went before , ascending up to Jerusalem ; and it came to pass that when he was nigh to Bethphage , and Bethany , at the Mount of Olives ( the 29th day of our March ) he sent two of his Disciples for an Ass-colt that was tyed . Mattkew mentions the Dam also : and they brought the Colt unto Jesus , and cast their Garments on the Colt , and set him thereon , and much people that came to the Feast , met him , many casting their Garments in the way , and others cut down branches of the Trees and strewed them in the way , and when he was come unto the descent of the Mount of Olives , the company that went before and that followed , cried , Hosanna to the Son of David ; then said some of the Pharisees to him , Master , rebuke thy Disciples : Jesus answered them ; and the Pharisees thereupon said amongst themselves , Perceive ye not that we prevail nothing ? Belhold the world is gon after him . John 12. 12 , 18. Luke 19. 36 , 40. Mark 11. 8 , 9 , 10. Matth. 19. 8 , 9. When Jesus was come nigh , seeing the City , he wept over it , foretelling the utter destruction thereof . John 12. 19. Luke 19 41 , 42. Mark 11. 10 , 11. And when he was entred into Jerusalem , all the City was moved saying , who is this ? And Jesus entred into the Temple of God , and cast out those that bought and sold in it , and healed both blind , and lame in it : and justified the children who cryed , Hosanna , in the Temple , against the Priests , and Scribes that were displeased at it . He also taught daily in the Temple , those that heard him being very attentive : But the chief Priests and Elders of the People sought to destroy him . Luke 19. 45 , 46. Mark 11. 11. Matth. 21. 12 , 13 , 14 , 15 , 16. Some Greeks of those that came to worship at the Feast , desired to see Jesus , and he answered them that told him : also by preaching of his Passion , and calling upon his Father he received an answer from Heaven , which some thought to be Thunder , others an Angel : and speaking again of the lifting up of the Son of man from the earth , he answered them that asked him , who this Son of man was ? Then going from thence , he hid himself from them : and when it was evening , he went with his Disciples unto Bethany : and though he had done so many miracles amongst them , yet did they not believe , that the word of Isaias might be fulfilled . Yet nevertheless many of the Rulers believed on him , but did not confess him for fear of the Pharisees Jesus crying out therefore , preached concerning Faith in him . John 12. 20 , 50. Mark 11. 17. On the morrow when he came from Bethany , he was an hungry , and seeing a Fig-tree that had onely leaves on it , he cursed it , and it straitway withered . Then they came to Jerusalem , and entring into the Temple , he again cast out those that sold and bought there , and would not that any should carry a vessel through the Temple ; and crying out , he taught concerning Faith in himself : But the chief Priests sought how they might destroy him : for they feared him , because all the people were astonished at his Doctrine : and when evening was come Jesus went out of the City . Mark 11. 12 , 19. Matth. 21. 18 , 19. And when they returned in the morning , as they passed by the Fig-tree , they saw that it was dried up by the roots , which Peter shewing to Jesus , he preached unto them of the power and virtue of Faith , but especial in Prayers . And they came again into Jerusalem , and as he was walking in the Temple and teaching , the chief Priests , Elders , and Scribes came unto him , saying , By what authority doest thou these things ? Jesus answered by asking them concerning Johns Baptism . He also spake unto them the Parable of the two Sons , asking them , which of the two did the will of his Father ? and applied it unto them . As also the Parable of the vineyard let out to Husband-men , and of their killing the Heir of the vineyard , together with the application thereof : And from that hour they sought to take him : but they feared the People , for they took him for a Prophet . Again he propounded to them the Parable of the marriage of the Kings Son , and the refusals , and excuses of some that were bidden , and the wickedness and punishments of others , especially of him that had not on the wedding Garment . Then went the Pharisees , and took Counsel how they might intangle him in his talk : wherefore they sent out unto him their Disciples , with the Herodians saying , Is it lawful to give tribute to Cesar , or not ? These being astonished at his answer , lest him , and went their way . Luke 20. 1 , 8 , 9 , 19 , 20 , 40. Mark 11. 20 , 33 , & 12. 1 , 12 , 13 , 37. Matth. 21. 19 , 46. & 22. 1 , 46. The same day there came to Jesus the Saduces , asking him of the woman that had seven Brethren to her Husbands , which of them should be her Husband in the Resurrection ? and when the multitude heard his answer whereby he proved the Resurrection , they were astonished at his Doctrine : Then a Pharisee that was a Lawyer , tempted him , asking which was the great Commandment in the Law ? to whom he answered , and asked the Pharisee whose Son Christ is ? and no man was able to answer him a word , neither durst any man from that day forth , ask him any more questions . Luke 20. 41 , 44. Then spake Jesus to the multitude , and to his Disciples concerning the Scribes and Pharisees , denouncing eight woes against them : and turning his speech to the City of Jerusalem , he accused her of cruelty , and obstinacy , and foretold her desolation . Luke 20. 45 , 46 , 47. Mark 1● . 38 , 39 , 40. Matth. 23. 1 , 39. And as Jesus sate over against the Treasury he saw a widow casting in two mites , whom he preferred before them that cast in more . Luke 21. 1 , 4. Mark 12. 41 , 44. When he was gone out of the Temple his Disciples shewed him the stately buildings , and stones of it , whereupon he foretold the ruine thereof . Luke 21. 5 , 36. Mark 13. 1 , 37. Matth. 24. 1 , 51. And as he sate on the Mount of Olives over against the Temple , his Disciples asked him when these things should be , and what should be the sign of his coming , and of the end of the world ? To whom he at large answered concerning the signs of them both : and warned them to watch , and be ready , because they knew not the hour when the Lord would come , and he taught the same thing by the Parable of the ten Virgins : As also by the Parable of the Talents delivered to the Servants to trade withal ; and described the Judgement of this world ( perhaps as a Type of that ) by setting the Sheep on the right hand , and the Goats on the left , and giving sentence upon each of them . By day he taught in the Temple , but at night he went into the Mount of Olives : and all the People came unto him early in the morning , and he taught them in the Temple . Matth. 25. 1 , 46. Luke 21. 37 , 38. And it came to pass when Jesus had finished these sayings , he said unto his Disciples , Ye know that after two days is the Passover , and the Son of man shall be betrayed to be crucified : About which time they consulted together in the Pallace of the High Priest , that they might kill Jesus : But they said , not on the feast day , lest there be an uproar amongst the People . Mark 14. 1 , 2. Matth. 26. 1 , 5. As Jesus was in the House of Simon the Leper , he defended a woman that powred an Alabaster Box of Ointment on his Head , as he sate at meat , against his Disciples that murmured at it , and foretold his Burial . Mark 14. 3 , 9. Matth. 26. 6 , 13. Then entred Satan into Judas , who offered himself and covenanted to betray him . Luke 22. 1 , 3. Mark 14. 10 , 11. Matth. 26. 14 , 15 , 16. The fourth and last Passover , in which Christ ( our Passover ) was Sacrificed . 1 Cor. 5. 7. and so an end was put to all the Legal Sacrifices which prefigured this only one . The fourth , or middle year of the last week of Daniel now beginning . Dan. 9. 27. IN the first day of unleavened Bread , when the Passover was slain ( April 2. ) his Disciples asked him where they should prepare it ? Then he sent Peter and John into the City , telling them that there should meet them a man bearing a pitcher of water , by following of whom , they should find a Guest-chamber ready furnished by the good man of the House . Mark 14. 12 , 16. Matth. 26. 17 , 18 , 19. And in the evening he went thither with the twelve , and when they had sate down and eaten , Jesus said , I have greatly desired to eat this Passover with you before I suffer : And he commanded them to divide the Cup amongst themselves : saying , I will not any more eat of the Passover , or drink of the fruit of the Vine , until the Kingdom of God shall come ; Then said he , One of you shall betray me , and they began to be sorrowful , and to say unto him one by one , Is it I ? and he answered , It is he that dippeth his hand with me in the dish : and to Judas , asking Is it I ? he answered , Thou hast said . Luke 22. 14 , 18. Mark 14. 17 , 18 , 21. Matth. 26. 21 , 25. Also whilst they were eating Jesus instituted the Sacrament of his Body and Blood in Bread and Wine after he had supped , adding , I will not henceforth drink of the fruit of the vine , till I shall drink it new with you in the Kingdom of my Father ? But , behold ( saith he ) the hand of him that betrays me , is with me at the Table , then they began to enquire amongst themselves if any among them should do this . Luke 22. 19 , 23. Mark 14. 22 , 25. Matth. 26. 25 , 26. There was also a strife amongst them which of them should be accounted greatest : when Supper was ended , Jesus arose and laid aside his Garments , and took a Towel and girded himself therewith , and began to wash , and wipe his Disciples feet , and Peters also , who at first denied it , but afterwards desired it . This being done , Jesus sate down again , saying , I have shewed you an Example , that as I have done , you might likewise wash one anothers feet : He that will be greatest amongst you , let him be the least : Yet he added , I do not speak of you all for I know whom I have chosen . When he had said these things he was troubled in spirit , and testified , saying , One of you shall betray me : His Disciples therefore looking one upon another , were uncertain of whom he spake : Peter therefore beckened to the beloved Disciple that he should ask who it was : Jesus answered , he it is to whom I shall give a sop after I have dipped it , and he gave the sop to Judas , and said unto him , what thou doest , do quickly . Judas having received the sop went out immediately ; and it was night . Joh. 13. 2 , 38. Luk. 22. 24 , 30. When Judas was gone out Jesus said , Now is the Son of man Glorified , and God is glorified in him : and he told them of his sudden departure , and exhorted them to the mutual love one of another . He said also , Simon , Simon , behold Satan hath desired you , that he might winnow you as wheat : but have pray'd for thee : and do thou strengthen thy brethren : and when Peter , too confidently , said , I will lay down my life for thee , he answered , The Cock shall not Crow till thou hast denied me thrice . Then said he unto them , He that hath a purse , let him take it , and he that hath not a sword , let him buy one : Some answering , Here are two Swords , he said , It is enough . Luk 22. 31 , 38. Then did Jesus comfort them against the sorrow which they conceived for his Death : and to the questions of Thomas , Philip , and Judas ( who is also Libbaeus , surnamed Thaddaeus , another of the Son of Alphaeus , and brother of James ) he answered every one particularly , promising them that the holy Ghost should be their Teacher : And left his Peace with them : and again admonished them of his approaching Death , and of the joyful fruit thereof : Adding , Arise , let us go hence : And when they had sung an Hymn , they went out towards the mount of Olives . John 14. 1 , 31. Mark 14. 26. Matth. 26. 30. In the way as they were going , by the parable of the Vine , & the branches , he exhorted them to bring forth fruit , and to remain in the Love of God towards them , and mutually to love one another , and to abide patiently the hatred of the World , which hates Christ himself : and that they should not be offended for persecutions . John 15. 27. And again he comforted them against sorrow for his Death by the promise of sending them the Comforter , the Spirit of truth , whose Office against the World , and towards them he describeth . And admonished them that yet a little while , and they should not see him : and they , not understanding what that meaned , he explained it unto them : and told them that their aforesaid sorrow should be turned into joy , by the example of a woman bringing forth a man-child : As also by the promise of his returning to them , by the love of the Father towards them , and by his ready hearing of their Petitions that they should make in his Name . And when he said , I came forth from the Father , and am come into the world , and again , I leave the world and go unto the Father , his Disciples answered , Lo , now thou speakest plainly : we believe thou camest from God : To this Jesus replied , that the time was now come that they should be scattered every one to his own , and that himself should be left alone , and at last concluded with a most Divine Prayer to the Father for the mutual illustration of his own , and the Fathers Glory : As also for the Apostles , and the whole company of believers John 16. 1 , 33. & 17. 1 , 26. When Jesus had spoken these things , he went with his Disciples ( as he was wont ) over the Brook Cedron , to the Mount of Olives . Then said Jesus unto them , all ye shall be offended because of me this night . But after I am risen again , I will go before you into Galilee : and when Peter said , Though all men should be offended , yet will not I ; Jesus said , To Day , vein this night before the Cock-crow thou shalt deny me thrice : but both he , and all the Disciples replied , Though we should die with thee , yet we will not deny thee . John 18. 1. Luke 22. 39. Mark 14. 27 , 31. Matth. 26. 31 , 35 , 36. Then came they to a place called Gethsemane , where was a Garden into which Jesus entred , and his Disciples , unto whom he said , Pray ye that ye enter not into Temptation : Sit here , while I go and Pray yonder . And he took Peter , and the two Sons of Zebedee with him , and began to be very sorrowful , and he said unto them , Tarry here and watch , and going from them about a stones cast , he kneeled down and Prayed that the Cup might pass from him : and there appeared an Angel from Heaven , strengthening him . Then he returned and finding his Disciples sleeping , he reprehended and admonished them : and then went the second time , and prayed more earnestly , and being in an Agony his sweat was as drops of blood : and coming again , he found them sleeping for sorrow , for their eyes were heavy : and therefore he again admonished them , and they knew not what to answer . Then left he them , and went away again and prayed the same words : after which coming to his Disciples , he said unto them , Sleep on now , and take your rest : Behold the time is come , and the Son of man is betrayed into the hands of sinners : Arise , Let us be going : Behold he is at hand that doth betray me . Luk. 22. 46. Mar. 14. 32 , 42. Mat. 26. 36 , 46. While Jesus yet spake , Behold Judas ( who knew the place , because Jesus often resorted thither with his Disciples ) with the chief Priests , Pharisees , Captains of the Temple , and Elders of the People , and Officers , and a Band sent from them , came thither with Lanthorns , and Torches , and a great multitude with swords and staves . And Judas had given them a sign , saying , Whomsoever I shall kiss the same is he , and he straitway kissed Jesus : To whom Jesus said , wherefore art thou come ? Betrayest thou the Son of Man with a kiss ? John 18. 23. Luke 22. 47 , 48. Mark 14. 43. 4 , 7. Matth. 26. 47 , 56. But Jesus knowing all things that should come unto him , went out , and said unto them , Whom seek ye ? they said unto him , Jesus of Nazareth . Jesus said unto them , I am he : and they went backwards and fell to the ground . He asked them again , and answered them as at first : adding If ye seek me , let these go away . Joh. 18. 4 , 9. Then they took him ; and when those that were about Jesus saw what would follow , they said to him , Lord ▪ shall we smite with the Sword ? and Peter struck off the right ear of Malchus . To whom Jesus said , Put up thy sword : Cannot I pray , and have more than twelve Legions of Angels ? Shall not I drink of the Cup that my Father hath given me ? Suffer you thus far : and he touched his ear and healed him . And Jesus said unto them , Do ye come out as against a Thief with Swords and Staves ? But this is your hour , and the power of Darkness . Then all his Disciples left him and fled , and a certain young man ( of their company ) being laid hold of , left his linen cloth , and fled from them , John 18. 10 , 11. Luke 22. 49 , 50 , 51. Mark 14 48 , 52. Mat. 26. 57 , 75. Then they bound Jesus , and brought him , first to Annas , the Father in law of Caiphas , who sent him bound to Caiphas the high Priest , who formerly had prophesied , that it was expedient that one man should die for the People . There were all the chief Priests , and Elders , and Scribes of the People gathered together . Then Caiphas asked Jesus concerning his Disciples , and his Doctrine : Jesus answered , I spake openly to the world , ask them that heard me : then one of the Officers stroke him with a staff : To whom he said , If I have well spoken , why smitest thou me ? Then all the Council sought false witnesses against him , and found none . At last two false witnesses came , but their testimony agreed not . Caiphas then said , Answerest thou not to what they witness against thee ? But Jesus held his peace . Then he adjured him to tell whether he were the Christ , and Jesus answered , I am : and ye shall see the Son of Man sitting at the right hand of the power of God , and coming in the Clouds of Heaven . Wherefore they judged him guilty of death for this blasphemy . Then did they mock him , and spit upon him , and cruelly beat him with buffets and staves : and covering his face , they said , Prophesie who smote thee ? and many other things they spoke against him reproachfully . Joh. 18. 12 , 27. Luk. 22. 54 , 65. Mar. 14. 53 , 72. Mat. 26. 57 , 75. Peter followed afar off that he might see the end , and so did another Disciple that was known to the high Priest , and went with Jesus into the Pallace , but Peter stood without at the door : then that other Disciple spake to her that kept the door , and brought him in . And as Peter was warming himself at the fire ( for it was cold ) the maid that kept the door asked him , and affirmed that he was one of his Disciples , but he denied it , or that he knew him , or knew what she said . A little after he went out into the Porch , and the Cock crew . And as he was going out another maid saw him , and said to the by-standers , This fellow was also with Jesus of Nazareth ; Also another said , Thou art also one of them ; Then he again denied it with an Oath : and about an hour after they that stood by said , Thy speech bewrayeth thee : and the Cousin of Malchus amongst the rest said , Did not I see thee in the Garden with him ? and while he yet spake the Cock crew the second time : then the Lord turned , and looked upon Peter , and he remembring the words of Jesus , went out , and wept bitterly . John 18. 25 , &c. Luke 22. 55 , &c. Mark 14. 66 , &c. Matth. 26. 69 , &c. As soon as it was Day , the Elders of the People , and the chief Priests , and the Scribes , came together , and led him into their Council , saying , Art thou the Christ ? Jesus said unto them , Ye will not believe , nor answer me , nor let me go . Yet he said , that he was the Son of God : To which they replied , what need we any further witness . Luke 22. 66 , 71. Then straightway in the morning the whole multitude of them arose , and led him bound to Pontius Pilate , the Governour , from Caiphas to the Hall of Judgement ( April 3d. ) But they went not into the Judgement Hall , lest they should be defiled that they could not eat the Passover : and Jesus stood before the Governour . Pilate therefore came forth unto them , and said , What accusation bring you against this man ? they answered , If he were not a malifactor we would not have delivered him unto thee : and they accused him , saying , we found this man perverting the Nation , and forbiding to pay Tribute unto Caesar , saying that he himself is Christ , a King : And when he was accused of the Chief Priests , and Elders , he answered nothing . Then said Pilate , Hearest thou not how many things they witness against thee ? But he answered him not a word , so that Pilate marvelled . Then said Pilate to them , Take ye him and judge him according to your Law : But they replied , It is not lawful for us to put any man to Death . Pilate then entred into the Judgement Hall again , and calling Jesus , said unto him , Art thou the King of the Jewes ? Jesus answered , Saist thou this of thy self , or did others tell it thee of me ? Pilate said , Am I a Jew ? Thine own Nation , and the Chief Priests have delivered thee unto me : what hast thou done ? Jesus answered , My Kingdom is not of this world : Pilate therefore said unto him , Art thou then a King ? Jesus answered , For this cause came I into the world that I might bear witness unto the truth . Then said Pilate to him , what is Truth ? And when he had said this , he went out again to the Jews , and said unto them , I find in him no fault at all : and they were the more fierce , saying , He stirreth up the People , teaching throughout all Jewry , beginning in Galilee , to this place . Pilate hearing of Galilee , asked him if he were a Galilean ? and when he knew that he belonged to Herods jurisdiction , he sent him to Herod , who was in Jerusalem in those dayes . When Herod saw Jesus , he was exceeding glad : But being deceived of his hopes of seing a Miracle , and Jesus not vouchsafing any answer , either to him , or to the chief Priests and Scribes that vehemently accused him , after he had set Jesus at naught , and mocked him , he sent him back to Pilate , arayed in a gorgeous robe : and Herod , and Pilate were made friends that very day . John 18. 28 , 40. Luke 23. ● , 16 , 25. Mark 15. 1 , 5. Matth. 27. 11 , 26. Then Pilate , when he had called the Chief Priests , and the Rulers , and the People , he said unto them ; Neither I , nor Herod find any fault in him , nor any thing worthy of Death : I will therefore chastise him and release him . For he was of necessity ( according to the custome ) every Feast to deliver to the People one Prisoner whomsoever they would . And the multitude crying out aloud , began to desire that he would do unto them as he ever had done . Then said Pilate , ye have a custom that I should release one unto you at the Passover : Will ye therefore that I release unto you the King of the Jews , or Barabbas ? For he knew that the chief Priests had delivered him up of envy : But they stirred up the People that they should rather desire Barabbas , who was a notable Thief , who lay bound for insurrection , and murther in the City . When Pilate was set down on the Judgement seat , his Wife sent to him , saying , Have thou nothing to do with that just man : For I have suffered many things in my dream by reason of him this day ▪ Pilate therefore spake unto them again , being willing to release Jesus , which of them will ye that I release unto you ? They all cryed out , saying , Not him but Barabbas . Pilate replied , What then will ye that I shall do unto him whom ye call King of the Jews ? and they all cryed out again , Crucifie him : Pilate said unto them the third time , Why ? what evil hath he done ? I find no cause of death in him : I will therefore chastise him , and let him go : But they cryed the more earnestly , Crucifie him : and were very instant with loud voices desiring the same . Mark 15. 6 , 15. Then Pilate took Jesus and scourged him , and the Souldiers platted a Crown of Thorns , and put it on his Head , and clothed him with Purple , saying , Hail , King of the Jews , and beat him with staves . Pilate therefore went forth again unto them , and said unto them , Behold I bring him forth unto you , that ye may know that I find no fault in him : Then Jesus came forth , wearing the Crown of Thorns , and the Robe , and Pilate said unto them , Behold the man. When the Chief Priests , and Officers saw him , they cryed out , saying , Crucifie him , Crucifie him . Pilate replyed , Take ye him and Crucifie him ; for I find no fault in him . Then said the Jews , He ought to die , because he made himself the Son of God : When Pilate heard that , he was the more afraid , and went again into the Jugdement Hall , and said to Jesus , Whence art thou ? But Jesus gave him no answer . Then said Pilate to him , Speakest thou not unto me ? Knowest thou not that I have power to Crucifie thee ? Jesus answered , Thou couldst have no power unless it were given thee from above . From thence-forth Pilate sought to release him : But the Jews cryed out , Then art thou not Caesars friend . When Pilate heard this , he sate on the Judgement seat , in the place called the Pavement , and it was the preparation of the Passover , and about the sixth hour : Then said he to the Jews , Behold your King : The chief Priests answered , We have no King but Caesar. When Pilate therefore saw that he prevailed nothing , but the rather a tumult was made , he took water and washed his hands before the multitude , saying , I am innocent of the blood of this just person , see you to it . And all the People answered , and said , His blood be upon us , and our children . Then Pilate being willing to content the multitude , released unto them Barabbas , and when he had scourged Jesus , he delivered him over to their will , that he might be Crucified . John 19. 1 , 16 , 17 , 30. Then the Souldiers of the Governour , when they had led Jesus into the Hall called Praetonium , they called together the whole band ; and when they had stripped him , they put upon him a Skarlet Robe , and platted a Crown of Thorns and put it on his Head , and a Reed in his right Hand , and bowing the knee , they mocked him , saying , Hail , King of Jews . And when they had spat on him , they took the Reed , and smote him on the Head : and when they had mocked him , they took off the Purple , and put his own clothes on him , and led him out to Crucifie him . Matth. 27. 27 , 31. Mark 15. 16 , 37. Then Judas which had betrayed him , when he saw that he was condemned , repented himself and brought the thirty pieces of Silver to the chief Priests , confessing his sin unto them : and casting the Silver pieces into the Temple , went and hanged himself : and they bought with them the Potters Field , that the Prophesie might be fulfilled . Matth. 27. 3 , &c. And Jesus came forth carrying his Cross ; but as they were leading him , they found one Simon of Cyrene , as he came out of the Countrey , whom they took , and compelled to carry the Cross after Jesus : There were also two Thieves that were led with him to be Crucified . And there followed a great multitude of People , and of women that lamented , to whom Jesus turned and foretold the lamentable destruction of Jerusalem . And when they were come into the place called Calvary , but in the Hebrew , Golgotha , they gave him to drink Wine mingled with Myrrhe , and vineger mingled with Gall , and when he had tasted it , he would not drink it : and they Crucified him there ( and it was the third hour ) and two Thieves with him , one on the right hand , and the other on the left . And Jesus said , Father forgive them : for they know not what they do . And Pilate wrote a Superscription in Hebrew , Greek , and Latine , and put it on the Cross : which , at the request of the chief Priests , Pilate would not alter . And after they had crucified him , they divided his Garments into four parts , to every Souldier , that was imployed in his execution , a part : and cast Lots for his Seamless Coat , whose it should be , that the Scripture might be fulfilled : and sitting down they watched him there ; and the People stood beholding him : But they that passed by , reviled him , wagging their heads , and saying , Oh , thou that destroyest the Temple , and buildest it in three Days , save thy self : If thou beest the Son of God , come down from the Cross. Likewise also the Chief Priests , and Rulers , with the People , and Scribes , and Elders mocking , and scoffing , said amongst themselves : He saved others , himself he cannot save . If he be the King of Israel ; If that Christ , the chosen of God , let him come down from the Cross , and we will believe him . He trusted in God let him deliver him if he will have him ; For he said , I am the Son of God : The Souldiers also mocked him , and coming to him , offered him Vinegar , saying , If thou be the King of the Jews , save thy self . The Thieves also that were Crucified with him , cast the same in his Teeth . And one of them , continuing his railing against him , the other being converted , rebuked him , and said unto Jesus , Lord remember me when thou comest into thy Kingdom : To whom Jesus answered , To day shalt thou be with me in Paradise . And there stood by his Cross the Mother of Jesus , and his Mothers Sister , Mary , the wife of Cleophas , and Mary Magdalene : When Jesus therefore saw his Mother , and the Disciple whom he loved standing by , he said to his Mother , Behold thy Son , and to the Disciple , Behold thy Mother . And when the sixth hour was come , there was darkness over all the Land , or Countrey , until the ninth hour : and about the ninth hour , Jesus cried out with a loud voice , Eli , Eli , lamma saba cthani ? and some that stood by , said , he calleth Elias . Luke 23. 26. 38. Matth. 27. 32 , 50. Luke 23. 44 , 45 , 46. After this , when Jesus knew that all things were accomplished , that the Scripture might be fulfilled , he said , I thirst . Now there was set there a vessel full of Vinegar , and they filled a Spunge with Vinegar , and put it upon Hysop , or a Reed , and put it to his mouth , saying , with the rest , Let be , let us see if Elias will come to save him , and take him down . But Jesus , when he had received the Vinegar , said , It is finished . And then again he cryed with a loud voice , Father into thy hands I commend my Spirit , and bowing his head , he gave up the Ghost . And when the Centurion saw that he so cryed out , and gave up the Ghost , he Glorified God , saying , Truly this is a just man ; Truly this is the Son of God. Mark 15. 38 , 42. And behold the vail of the Temple was rent in twain from the top to the bottome , and the Earth did quake , and the Rocks rent , and the Graves were opened , and many Bodies of the Saints , which slept , arose , and came out of their Graves after his Resurrection , and went into the Holy City , and appeared unto many . And the Centurion , and they that stood over against , and they that watched Jesus , when they saw the Earthquake , and the things that were done , feared greatly , saying , Truly this was the Son of God. And all the People that came together to that sight , beholding the things that were done , smote their Breasts , and returned : And his acquaintance , and the Women which followed him from Galilee , stood afar off , beholding these things , among whom were Mary Magdalene , and Mary the Mother of James the Less , and Mother of Joses , and Salome , who also when he was in Galilee followed him , and ministred unto him , and many other Women that came up to Jerusalem with him . Luke 23. 47 , 48 , 49. Mat. 27. 51 , 56. The Jews therefore , that the Bodies should not remain on the Cross on the Sabbath ( for that Sabbath was an high day ) because it was the preparation , besought Pilate that their leggs might be broken , and that they might be taken down . The Souldiers therefore came and brake the leggs of the two Thieves , but not of Jesus , because he was already dead . Yet one of them with a spear pierced his side , and there came out Blood and Water , and these things were done that the Scriptures might be fulfilled . Joh. 19. 31 , 37. And when Even was now come , because it was the preparation , that is , the Day before the Sabbath , there came Joseph of Arimathea , a Rich man , and an Honourable Councellor , who also looked for the Kingdom of God , a good , and a just man , and one who had not consented to the counsell and deed of them : Being a Disciple , but secretly for fear of the Jews , came boldly to Pilate , and begged the Body of Jesus . Pilate marvelled that he was already dead , and calling the Centurion asked him , and when he knew it , he gave the Body to Joseph . There came also Nicodemus ( which at first came to Jesus by night ) and brought a mixture of Myrrhe , and Aloes about a hundred pound weight : and they took the Body of Jesus and wrapped it in a linnen cloth with the spices , as the manner of the Jews was to bury . And Joseph laid it in his own new Sepulchre , which he had hewen out of a Rock , wherein yet never man was laid , and which was in a Garden in the place where Jesus was crucified , rolling a great Stone to the door of the Sepulchre : and Mary Magdalene , and Mary the Mother of Joses , who came with him from Galilee , beheld where they laid him , sitting over against the Sepulchre ; and they returned and prepared spices and ointments , and rested the Sabbath Day according to the Commandment . Joh. 19. 38 , 42. Luk. 23. 50 , 56. Mar. 15. 42 , 47. Mat. 27. 57 , 61. The next Day [ April 4th ] the Pharisees besought Pilate that he would command the Sepulchre to be made sure untill the third Day , adding their reason ; which , when he had yeelded to , they went and made the Sepulchre sure , sealing the Stone , and setting a Watch. In the end of the Sabbath , or when the Sabbath was now past [ April 5th ] when it dawned towards the first day of the Week , in the morning very early whilest it was yet dark , came Mary Magdalene , and Mary the Mother of James and Salome , bringing Spices which they had bought , that they might see the Sepulchre , and annoint Jesus : And they said , Who shall roll away the Stone from the door for us ? and when the Sun was risen , coming to the Sepulchre they saw the Stone rolled away : For behold there was a great Earthquake : For the Angel of the Lord came down from Heaven , and rolled away the Stone , and sate upon it : and they went in , but found not the Body of the Lord Jesus : and it came to pass , as they were much perplexed thereat , behold two men came to them in shining Raiment ; their countenances were as lightening , and their garments white as snow . Matthew and Mark mention but one Angel : and the Keepers for fear did shake , and became as dead men . And when the Women were afraid and bowed their Faces to the Earth , the Angels said to them , Fear not ye , I know that ye seek Jesus that was Crucified : But why seek ye the living amongst the Dead ? He is not here : He is risen as he said , Come and see the place where the Lord was laid , and remember what he said , whilest he was in Galilee with you ; saying , The Son of man must be delivered into the hands of sinfull men , and be Crucified , and the third Day rise again : But go ye quickly , and tell his Disciples , and Peter , that he is risen from the dead , and behold he goes before you into Galilee , there ye shall see him ; behold , I have told you . Then the women remembred the Words of Jesus , and they departed quickly out of the Sepulchre with fear and wonder , and great joy , and ran to tell his Disciples : but they said nothing to any man as they went : for they were afraid . And when the Women told these things to the eleven , and to all the rest , their words seemed to them as idle Tales . But Mary Magdalene telling Peter , and the other Disciple whom Jesus loved , They have taken away the Lord and we know not where they have laid him ; Peter and that other Disciple went out , and came to the Sepulchre : but that other Disciple did outrun Peter , and came first to the Sepulchre , and when he stooped down , he saw the linnen clothes lying , but went not in . Then came Peter following him , and went into the Sepulchre , and saw the linnen clothes lye , and the napkin that was about his Head not lying with them , but wrapped together in a place by it self : Then went in that other Disciple , and saw and believed , and Peter went unto his own home , wondring at what was done : For as yet they knew not the Scriptures , that he must rise again from the Dead . And the Disciples went to their own home . But Mary Magdalene stood without at the Sepulchre weeping , and whilest she wept , she stooped down in the Sepulchre and saw two Angels in white , sitting , the one at the Head , the other at the feet , where the Body of Jesus had lain ; and they said unto her : Woman why weepest thou ? She said , They have taken away my Lord , and I know not where they have laid him : and when she had thus said , she turned back , and saw Jesus , but knew not that it was he . And Jesus said to her , Why weepest thou ? whom seekest thou ? She , supposing that it had been the Gardiner , said , If thou hast born him hence , tell me where thou hast laid him , and I will take him away : Jesus said to her , Touch me not , but go and tell my Brethren saying , I go , &c. And she came and told his Disciples , and those that had been with him , as they were weeping , and mourning , that she had seen the Lord , and that he had said these things to her : But they believed her not . And as the Women went from the Sepulchre ( perhaps Mary Magdalene was absent ) that they might tell his Disciples , behold Jesus met them , and said unto them , All hail , and they came and held him by the feet , and worshipped him . Then said Jesus to them , Be not afraid , Go and tell my Brethren that they go into Galilee , there they shall see me . Joh. 20. 1 , 2 , 18. Luk. 24. 1 , 12. Mar. 14. 1 , 11. Mat. 28 1 , 8 , 9 , 10. Now when they were going , behold the Watch went into the City , and shewed to the Chief Priests all the things that were done : and when they were assembled with the Elders , they took counsell , and gave large money to the Souldiers that they should say , that his Disciples came and stole him away whilest they slept : and if it come to the Governours ears ( said they ) we will perswade him , and secure you . So they took the money , and did as they were taught : and this saying is commonly reported amongst the Jews to this Day . Mat. 28. 11 , 15. And two of them went into the Countrey that same Day to a Village sixty Furlongs from Jerusalem , called Emaus : and as they journeyed , Jesus went along with them ; and they , telling what things were done concerning Jesus of Nazareth , how he was crucified , and that he rose again , &c. Jesus shewed them out of the Scriptures that it behooved Christ to suffer , and to enter into his Glory . And in the Village , when he had taken Bread , and given Thanks , and broken it , he was known to them , their eyes being opened , though he appeared in another form , and he vanished out of their sight . And they rose up that same hour , and returned to Jerusalem to the eleven , who said to these two , The Lord is risen indeed , and hath appeared unto Simon . Then they told them what things were done in the way , and how he was known of them in breaking of Bread : but neither believed they them . Luke 24. 13 35. Mar. 14. 12 , 13. Whilest they yet spake , it being evening , in the first Day of the Week , the Doors being shut where the Disciples were gathered together for fear of the Jews , came Jesus himself and stood in the middest of them , and said , Peace be unto you : But they were affrighted supposing that they had seen a Spirit ; But he upbraided them with their unbelief , and hardness of heart , because they had not believed those that had seen him since he was risen : and he said unto them , Why are you troubled ? see my hands and my feet : A Spirit hath not flesh and bones : and he shewed them his hands and his feet and his side : And when they believed not for Joy , and wondred , he said unto them , Have ye here any meat ? and he did eat a piece of broiled meat and an Hony comb : and his Disciples rejoyced that they had seen the Lord And he said unto them , These are the words that I spake unto you , while I was yet with you : That all things must be fulfilled which were written in the Law of Moses , and in the Prophets , and in the Psalms of me . Then he opened their understandings that they might understand the Scriptures , and said unto them , Thus it is written , and thus it behooved Christ to suffer , and to rise from the Dead the third Day , and that Repentance and remission of sins should be preached in his Name among all Nations , and ye are witnesses of these things . And behold I send the Promise of my Father among you : But tarry ye at Jerusalem till ye have received power from on high . He said again unto them , Peace be unto you : as my Father sent me , so send I you . Goe ye into all the World and Preach the Gospel to every Creature : He that believes and is Baptized , shall be saved : but he that believes not , shall be damned . And these signs shall follow them that believe : In my Name they shall cast out Devils : they shall speak new Tongues : they shall take up Serpents : and if they drink any deadly thing it shall not hurt them : they shall lay their hands on the sick , and they shall recover . And when he had said these things , he breathed on them , and said , Receive ye the Holy Ghost : Whose sins ye remit , they are remitted to them , and whose sins ye retain , they are retained . Thus Jesus appeared five times in the first Day of his Resurrection . Joh. 20. 19 , 23. Luke 24 36 , 49. Mar. 14. 14 , 18. But Thomas called Dydimus was not with them when Jesus came , and the rest of the Disciples told him , We have seen the Lord : But he very confidently professed that he would not believe it . After eight Dayes [ April the 12th ] Thomas being then present with the rest , Jesus came , the doors being shut , and stood in the middest , and said unto them , Peace be unto you , and abundantly satisfied Thomas his unbelief . Joh. 20. 24 , 29. Luke 24. 16 , 20. Then the Eleven Disciples went into Galilee unto the Mountain that he had appointed them . And when they saw him , they worshipped him , but some doubted : and when Jesus came unto them , he said , All power is given unto me both in Heaven and Earth , Go therefore and teach all Nations , Baptizing them , &c. and loe I am with you to the end of the World. Mat. 28. 16 , 20. After that , Jesus was seen of above five hundred Brethren at once and after that to James . 1 Cor. 15. 6 , 7. Afterwards Jesus shewed himself to his Disciples at the Sea of Tiberias : or at least , to seven of them as they were fishing . For they having fished all night and caught nothing , in the morning , Jesus unknown unto them , stood upon the shoar , and bid them cast their net on the right side of the Ship , & they caught a hundred fifty & three great Fishes : and Jesus said unto them , Come and Dine ; and none of them durst ask him , Who art thou ? knowing it was the Lord. When they had dined , he warned Peter thrice of his Pastorall charge as he loved Jesus , and forewarned him what kind of death he should die . And to Peters question concerning John , he gave an answer that was not rightly understood of the Brethren . Joh. 21. 1 , 24. Last of all be appeared to his Disciples in Jerusalem , and led them out as far as Bethany , and he lift up his hands , and blessed them . And it came to pass that as he blessed them , he was parted from them , and carried up into Heaven . Luke 24. 50 , 51. Mat. 28. 19. This Jesus Christ was promised to Adam in Paradise presently after his fall in those Words , The Seed of the Woman shall break the Serpents Head : but whether he should come of Jew or Gentile , not a word was told him . After this Abraham ( the Hebrew ) was given to understand that of his Seed should come the Messiah : but of what Tribe , nothing was revealed . To Jacob indeed it was shewed , that of the Tribe of Judah should Shiloh come : but whether Male , or Female , nothing certain . David was assured that a Son of his should sit upon his Throne for ever : But till Isaias , it was not known that he should be born of a pure Virgin : that a woman should compass a man. Isa. 7. 14. Behold a Virgin , that famous Virgin ( the Originall sets it forth with an Accent ) spoken of Gen. 3. 15. shall conceive and bear a Son. The very place of his Birth was not set forth till Micha did it . Mich. 5. 2. Not the just time till Daniel foretold it . Dan. 9. 24. Thus by degrees , and piece-meal ( as it were ) God spake of old to the Fathers by his servants the Prophets . Heb. 1. 1. Every age almost , brought sorth some new thing touching the Babe of Bethlehem ( lapt up in the swathbands of the Holy Scriptures ) either in express and evident terms , and testimonies , or else in mirrors , and miracles . Lastly John Baptist ( Fibula Legis & Gratiae , as one calls him ) the Buckler of the Law , and Gospel , pointed him out with his finger , Behold the Lamb of God , &c. Now this Jesus Christ is the most excellent Person in the world ; the fairest amongst men : worth ten thousand of us , as the People said of David . 2 Sam. 18. 3. Look upon him as he is described , Heb. 1. 1 , 2 , 3. For his Nobility , He is Gods own Son : For his Riches , He is heir of all things : For his Wisdom , He made the Worlds : For his Eminency , He is the brightness of his Fathers Glory , and the express Image of his Person : For his might , He upholdeth all things by the Word of his Power : For his Merits , He hath by himself purged our sins : For his Preferment , He sate down at the right hand of the Majesty on High Traps Treas . The quallity and kind of Christs Death is remarkeable for three Characters which were engraven on the Death of the Cross , which he died . 1. For the painfulness of it . The nature of that Death was painfull : For Death it self is painfull ; no man payes that debt with ease . When Asa dies , he cryes , Ah my feet . When David dyes , he complains , O my cold Body . When the Shunamites Child dyes , he cryes , Ah my pained head . When ●zzah dyes , he cryes , Oh my Leprous skin . Life is a precious Pearl : But there are three things besides , which made Christs Death painfull . 1. Violence . It 's painfull to die of any violent disease : but when five deaths do all concur , and strive which of them shall dispatch the poor man soonest , this must needs be more painfull . Such was Christs Death , which made him complain . Psal. 22. 16. They pierced my hands and my feet , and Joh. 19. 34. One of the Souldiers with a Spear pierced his side , and forthwith there came out blood , and water . Here are five Deaths that invaded a living man : Death on each hand , and on each legg , and death on his side , though this last , came a little too late . Now a violent Death it must needs be , when strong and great nails did pierce the most nervous parts of his Body , his hands and his feet . 2. Slowness . Four leasurely violent Deaths seized on him . Blood is the life of the living Creature : then look how long his blood was coming out , his Life was dropping out as long . It 's a great aggravation for a man to be long a dying , and yet cannot die . To have his torment quick , and yet his Death slow is an Image of Hell , where men seek Death , and yet cannot finde it . Christs slow Death was divided into four quarters . Death at each hand , and at each foot made his pain the greater . The weight of his Body did hang upon those four tormenting nails , his pierced Hands and Feet , as if Death had delighted to hold Christ long at sea , and to deny him it's last sad service . Christ had been before dying a terrible Death in the Garden , when he was boiled ( as it were ) in a bloody sweat : and two circumstances shew that the two Thieves Death was nothing in slowness of torment comparable to Christs death . 1. The sad and direful preparatories to Christs Death , as he was the night before in a Soul-death , when those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were Drops , or great hail stones of blood , frozen , or hardened together ( as Stephanus thinks ) through extream terrour : when he was scourged , and Crowned with Thorns . 2. He was so weakned in Body thereby , that he was not able to bear his own Cross : which made him complain . Psal. 22. 17. I may tell all my Bones . My strength is dried up like a Potsheard : So that Christ began to die the night before , and continued dying twenty four hours , the Lords anger and curse being on him , and then bodily pain , with the curse of the Law all this time wrought upon him . And Christ , in bearing the pains of the second Death , did suffer that which all the Elect should have sustained in their Souls for ever . Isa. 53. 6. The Lord laid upon him the iniquity of us all : and though Christ died but one Death for all the Elect , yet in the extremity of the pain , it was many Deaths to him . 3. Many degrees of Life were taken from him . Consider how much of Life Christ had , and the removing of it by violence must be so much the more painfull . Now life natural had in Christ a sweet and a peaceable dwelling : the possession of life was with excellent delights : It was planted besides the Glorious God-head personally , and so had sweet company , and that made it pleasant . It had not been so much to take away the Life of a common man , whose life is not priviledged with Grace , and the Grace of a Personal union with God. The second Character that was engraven on Christs Death , was , that it was shameful , and reproachful . Now Shame is , first , Fundamentally in the cause : Sin , and Sin acted by men against that Law of God is the onely foundation of Shame : Exod. 32. 25. Aaron made the People naked to their Shame . So 2 Sam. 13. 13. Shame and sin are neer a kin . And thus Christ was no more capable of Shame than he was of sin . He came out of the Womb clothed with the white Robe of Innocency , and he never contracted one black spot on that fair Robe of the highest Image of God from the womb to the Grave , and therefore there was no shame fundamentally in Christ. 2. There is Shame formally in sin : and that , first , In being ashamed Actively . Secondly , In bearing of Shame Passively . In the former consideration , because sin is a shameful thing in itself . Jer. 11. 13. There is an Internal blushing , and Shame rising from sin ; the Conscience of the sinner ( if it be not cauterized ) thinking ill of sin , and esteeming it self base in doing it . Rom. 6. 21. What fruit had you in those things whereof you are now ashamed ? So Christ thought ill of sin , and esteemed the Creature base in sinning . 2. Christ our Lord being our surety , though he could not be ashamed of any sin he did himself : Yet being made a sin for us , he did bear the shame of our sin : and thus he was not free from shame passively , as it 's a punishment of sin . Isa. 50. 6. I gave my back to the smiters , and my cheeks to them that plucked off the hair : I hid not my face from shame and spitting . Heb. 12. 2. He endured the Cross , despising the shame . So then in these respects Christ did bear our Shame . 1. In that , though he was the Lord of Glory , and thought it no robbery to be equal with the Father ; yet he abased himself to become man : yea , the lowest of men , a Servant . Phil. 2. 6 , 7 , 8. Matth. 20. 28. Isa. 49. 7. 2. All the tokens of reproach and shame were on his sufferings : As , 1. In Gestures : they put a Crown of Thorns on his head : and a Reed for a Scepter in his hand to mock his Kingly Power . They saluted him with mocks , and bowing the knee to him . 2. In words . They cried out , Hail , King of the Jews : They scorned his Prophetical dignity , when they blindfolded him , saying , Prophesie who it is that smote thee . And to deride his Priesthood , they put a Robe on him : and when he was on the Cross offering himself as our Priest in a Sacrifice to God , all that passed by , wagged their Heads , and shot out their Lips , saying , He trusted in God , let him deliver him , &c. Then did they spit in his face , which in the Law was a great shame . Deut. 25. 9 , 50. Job 30. 10. 3. His Death was shameful , the Death of a thief , and robber : So it 's called , Christs reproach . Heb. 13. 13. Let us go forth bearing his reproach . It was a shameful thing to see the Lord of Glory , bearing his own Cross on his back , and all the children , and base ones of the City wondring at him , and crying out upon him . This is called the reproach , or Shame of Christ. Heb. 11. 26. Psal. 22. 7. 4. They shamed him in pulling off his Garments , and scourging him . As , Jer. 13. 26. They brought him bound to Pilate as if he had been a Common Thief . Matth. 26. 2. Hence Isa. 53. 3. He was despised , and rejected of men : and we hid as it were our faces from him . He had all shame put upon him : He was branded as the greatest Thief of the three : He went out at the Gate of life , bleeding , pained , cursed , shamed , forsaken , despised and mocked . Even the Sun seemed to be ashamed to see its Creator in so painful and shameful a condition , and therefore hid its head . The third Character which was engraven on Christs Death , was the curse of God. Now the Curse that Christ was made , Was , 1. The Lords pronouncing him a Curse . Deut. 21. 23. Cursed is he that hangeth on a Tree ; which Paul applies to Christ. Gal. 3. 10 , 13. This indeed was a Ceremonial curse ; but had a special Relation to Christ , who was under a real , and Moral Curse . 2. Gods devoting and setting him apart in his eternal Counsel for suffering the punishment of sin . 3. The dishonour that was put upon him ; and so was Christ under a curse . Psal. 22. 7. He was a worm and no man. Isa. 53. 3. The least of men : the contempt and refuse of men . Act. 4. 11. The Stone rejected by the builders . Hanging is the death of the poorest , and basest of men : and thus was Christ used . Act. 5. 30. Whom ye slew and hanged on a Tree . Act. 2. 23. Whom by wicked hands ye have Crucified and slain . Hanging is more then slaying : It 's putting him to a base Death that is cursed of God and man : and this to be inflicted on a King lineally descended of the Blood Royal , the Kingly Tribe of Judah : the onely man on Earth that by birth and Law had Title to the Crown of Judea , was the worst that men or Devils could do . Triuni Deo Gloria . To the Reader . THere is lately published , by Mr Sam. Clarke , a new piece of Lives containing the Lives of ten eminent Divines ; with some other private Christians , the Divines being as follow , Mr John Carter , Mr Sam. Crook , Mr John Cotton , Dr Tho Hill , Dr Will. Gouge , Mr Tho. Gataker , Mr Jeremy Whitaker , and Bishop James Usher , Mr Rich. Capel , and Dr Rob. Harris , &c. There is also another piece of Mr Clarkes Newly published , it being the wicked Life , and wosul death of Herod the Great , a stranger by nation , yet by the Romans made King of the Jews . Taking in also the Story of the Jews during all the time of his Reign , which was about thirty seven years , whereof thirty five were before the Incarnation of Christ , and two after , whereby much light is given to many passages in the Evangelists , &c. Both sold by William Miller , at the Gilded Acorn near the little North door in St Pauls Church-yard . Notes, typically marginal, from the original text Notes for div A33297-e250 Christs conception foretold . Mary goes to her Cousin Elizabeth . Joseph is warned not to put away his wife . Joseph and Mary go to be taxed . Jesus Christ is born . His birth is revealed to the shepherds Christ is circumcised . Wisemen come to Jerusalem Mary goes to be purified . Simeon , and Anna prophesie of Christ. Joseph is warned to fly into Egypt . The Babes of Bethlehem are slain . Joseph returns into Judea . He goes to the city of Nazareth . Jesus is found in the Temple . His private Life . John Christs forerunner . John ▪ preaches and Baptizech . Jesus is Baptized . A manifestation of the Trinity . Jesus ▪ tempted of the Devil . Johns testimony of Jesus . Simon named Cephas . Christs first Miracle . Dr Ushers Annals . Jesus went to the passover . He works miracles . He instructed Nicodemus . Johns last testimony of him . Jesus went into Galilee . He preaches , with great applause . He preaches , and works miracles . He heals all Diseases . A great draught of Fishes . A Leper healed . He forgives sins . He called Levi. And defends his practice . He heals on the Sabbath . They seek to destroy him . He chooses twelve Apostles . He is judged to be mad . His Sermon on the Mount ▪ Raises a dead man to life . Jesus his testimony of John. One washed his feet . Casts out a Divel . He shews who are his kinsmen . He teaches by Parables . He calms the Tempest . He casts out the Legion of Divels . He answers Johns Disciples . Raises Jairus's daughter . Cures blind men He casts out a dumb Divel . He is scorned . ● His compassion to Souls . He sent out his Disciples . Sejanus killed at Rome . John beheaded . Multitudes follow Jesus . He sed five thousand men , &c. He walked on the Sea. Many go back from him . He condemned their Traditions . Heals the Cananitish womans daughter . He heals many . Feeds four thousand . Denies a Sign to the Pharisees . Warns his Disciples of their Leaven . Who Christ was judged to be . His transfiguration . Heals the ▪ Lunatick . Foretel's his Death , and Resurrection Pays Tribute . Teaches Humility . Darling sins must not be spared . They sought to kill him . He sent out seventy Disciples . He preached at the Feast . And in the Temple . They attempt to stone him He cures the blind man. He is the Door of the sheep . Of Martha and Mary . He teaches the Lords Prayer . Of the Queen of the South and the Ninivites . He resuses to be a Judge . Exhorts to Repentance . Few to be saved . Life to be laid down for Christ The parable of the lost sheep , &c. Of Dives and Lazarus . Of offences . The power of faith . Cures ten Lepers . To pray always . The Pharisee and Publican . Preaches and heals . About Divorce . He blesses little children . Against Covetousness . Lazarus's sickness and death Jesus raises him . He foretells his sufferings . He cures the blind man. Calls Zacheus . Ten pounds given to ten servants . He rides into Jerusalem . He wept over Jerusalem . Children cry Hosanna . A voice from heaven . He curses the Fig-Tree . Power of Faith. Parable of the vineyard and wedding Feast . They lay snares for him . He proves the Resurrection . Eight woes against the Pharisees . The poor widows charity . He foretels the de struction of the Temple , and the end of the World. Foretells his death . And is anointed . The Passover is prepared . Judas the Traytor . The Lords Supperinstituted . He washes his Disciples feet . Faith shall not fail . He comforts his Disciples . The Parable of the vine and branches . His Divine Prayer . He foretells Peters denial Jesus in his Agony He is betrayed by Judas . He is sent bound to Caiphas . False witnesses against him He is judged guilty of death and abused . Peter denies him . And Repents . Jesus is sent to Pilate . Pilate cleers him He is sent to Herod , who abuses him . Pilate again cleers him . Jesus is scourged , and Crowned with Thorns . Pilate condemns him . He is mocked . Judas hangs himself . Jesus carries his cross . He is Crucified And mocked . The good Thief . He gives up the Ghost . The Vail of the Temple is rent . His side is pierced . His Body is given to Joseph . And buried . His Sepulchre is sealed . His Resurrection . Jesus appears to Mary M. And to other Women . And to two , going to Emaus . And to his Disciples . His speeches to them . Thomas his incredulity His Faith is confirmed . He appeared again . And again His Ascension . The Promises of him to the Fathers . Chrysolog . His excellency . His painfull Death His violent Death . His slow Death . 2. His shame full death . 3. His cursed Death . 
A35343	----	A sermon preached before the Honourable House of Commons at Westminster, March 31, 1647 by R. Cudworth ... Cudworth, Ralph, 1617-1688. This text is an enriched version of the TCP digital transcription A35343 of text R22606 in the English Short Title Catalog (Wing C7469). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 108 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A35343 Wing C7469 ESTC R22606 12233723 ocm 12233723 56665 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35343) Transcribed from: (Early English Books Online ; image set 56665) Images scanned from microfilm: (Early English books, 1641-1700 ; 138:8) A sermon preached before the Honourable House of Commons at Westminster, March 31, 1647 by R. Cudworth ... Cudworth, Ralph, 1617-1688. [10], 82, [1] p. Printed by Roger Daniel ..., Cambridge : 1647. Reproduction of original in Thomason Collection, British Library. eng Jesus Christ -- Example -- Sermons. Sermons, English. A35343 R22606 (Wing C7469). civilwar no A sermon preached before the Honourable House of Commons, at Westminster, March 31. 1647. By R. Cudworth, B.D. Cudworth, Ralph 1647 21142 5 105 0 0 0 0 52 D The rate of 52 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2005-03 Emma (Leeson) Huber Sampled and proofread 2005-03 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON Preached before the Honourable House of COMMONS , At WESTMINSTER , March 31. 1647. By R. CUDWORTH , B. D. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} CAMBRIDGE . Printed by Roger Daniel , Printer to the UNIVERSITIE . 1647. To THE HONOURABLE House of COMMONS . THe Scope of this Sermon , which not long since exercised your Patience ( Worthy Senatours ) was not to contend for this or that Opinion ; but onely to perswade men to the Life of Christ , as the Pith and Kernel of all Religion . Without Which , I may boldly say , all the severall Forms of Religion in the World , though we please our selves never so much in them , are but so many severall Dreams . And those many Opinions about Religion , that are every where so eagerly contended for on all sides , where This doth not lie at the Bottome , are but so many Shadows fighting with one another : so that I may well say , of the true Christian , that is indeed possessed of the Life of Christianity , in opposition to all those that are but lightly tinctured with the Opinions of it , in the language of the Poet , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Wherefore I could not think any thing else , either more Necessary for Christians in generall , or more Seasonable at this time , then to stirre them up to the reall Establishment of the Righteousnesse of God in their hearts , and that Participation of the Divine Nature , which the Apostle speaketh of . That so they might not content themselves , with mere Phancies and Conceits of Christ , without the Spirit of Christ really dwelling in them , and Christ himself inwardly formed in their hearts . Nor satisfie themselves , with the mere holding of right and Orthodox Opinions , as they conceive ; whilest they are utterly devoid within of that Divine Life , which Christ came to kindle in mens Souls ; and therefore are so apt to spend all their zeal upon a violent obtruding of their own Opinions and Apprehensions upon others , which cannot give entertainment to them : which , besides its repugnancy to the Doctrine and Example of Christ himself , is like to be the Bellows , that will blow a perpetuall Fire of Discord and Contention , in Christian Commonwealths : whilest in the mean time , these hungry , and starved Opinions , devoure all the Life and Substance of Religion , as the Lean Kine , in Pharaohs Dream , did eat up the Fat . Nor lastly , Please themselves , onely in the violent Opposing of other mens Superstitions , according to the Genious of the present times ; without substituting in the room of them , an inward Principle of Spirit , and Life , in their own Souls : for I fear many of us that pull down Idols in Churches , may set them up in our Hearts ; and whilest we quarrel with Painted Glasse , make no scruple at all , of entertaining many soul Lusts in our Souls , and committing continuall Idolatry with them . This in generall , was the Designe of this following Discourse , which you were pleased ( Noble Senatours ) not onely to expresse your good Acceptance of ; but also to give a Reall Signification of your great undeserved Favour to the Authour of it . Who therefore cannot , but as the least Expression of his Thankfulnesse , humbly devote it to you ; presenting where again to your Eye , in the same Form , in which it was delivered to your Eare . Desirous of nothing more , then that it might be some way usefull to You , to kindle in you , the Life and Heat of that , which is endeavoured here , to be described upon Paper : that you may expresse it , both in your private Conservations , and likewise in all your Publick Emploiments for the Common-wealth . That you may , by your kindly Influence , effectually encourage all Goodnesse : and by vertue of your Power and Authority ( to use the Phrase of Solomon ) scatter away all evil with your eye , as the Sun by his Beams scattereth the Mists and Vapours . That from you , Judgement may runne down like Waters , and Righteousnesse like a mighty Stream , to refresh this whole Land , that thirsteth after them . Which , whilest You distribute them plentifully to others , will bestow , both Strength and Honour to Your selves . For Iustice and Righteousnesse are the Establishment of every Throne , of all Civil Power , and Authority ; and if these should once forsake it , though there be Lions to support it , it could not stand long . These , together with a good Peace , well setled in a Common-wealth , are all the outward Felicity we can expect , till that happy Time come , which the Prophet foretelleth , and is therefore more then a Platonicall Idea ; When , the Wolf shall dwell with the Lamb , and the Leopard shall lie down with the Kid ; and the Calfe , and the young Lion , and the Fatling together , and a little Child lead them : When , the sucking Child shall play on the hole of the Aspe , and the weaned Child shall put his hand on the Cockatrice den : When , they shall not hurt nor destroy in all Gods holy Mountaine ; for the Earth shall be full of the knowledge of the Lord , as the waters cover the sea . I have but one Word more , if You please to give me leave ; That after your Care for the Advancement of Religion , and the Publick Good of the Common-wealth , You would think it worthy of You , to promote Ingenuous Learning , and cast a Favourable Influence upon it . I mean not , that onely , which furnisheth the Pulpit , which you seem to be very regardfull of ; but that which is more remote from such Popular use , in the severall kinds of it , which yet are all of them , both very subservient to Religion , and usefull to the Common-wealth . There is indeed a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Philosopher tells us , a Bastardly kind of Literature , and a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Apostle instructeth us , a knowledge falsely so called ; which deserve not to be pleaded for . But the Noble and Generous Improvement of our Understanding Faculty , in the true Contemplation of the Wisdome , Goodnesse , and other Attributes of God , in this great Fabrick of the Universe , cannot easily be dismanaged , without a Blemish cast upon the Maker of it . Doubtlesse , we may as well enjoy , that which God hath communicated of himself to the Creatures , by this Larger faculty of our Understandings , as by those narrow and low faculties of our Senses ; and yet no body counts it to be unlawfull , to hear a Lesson plaied upon the Lute or to smell at a Rose . And these raised Improvements of our Naturall understandings , may be as well subservient and subordinate , to a Divine Light in our Minds , as the Naturall use of these outward Creatures here below , to the Life of God in our Hearts . Nay , all true knowledge , doth of it self naturally tend to God , who is the Fountain of it : and would ever be raising of our souls up , upon its wings Thither , did not we {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} detain it , and hold it down , in unrighteousnesse , ●● the Apostle speaketh . All Philosophy to a Wise man , to a truly sanctified Mind , as he in Plutarch speaketh , is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Matter for Divinity to work upon . Religion is the Queen of all those inward Endowments of the Soul , and all pure Naturall knowledge , all virgin and underflowred Arts & Sciences are her Handmaids , that rise up and call her Blessed . I need not tell you , how much the skill of Toungues and Languages , besides the excellent use of all Philology in generall , conduceth to the right understanding of the Letter of Sacred Writings , on which the spiritual Notions must be built ; for none can possibly be ignorant of that , which have but once heard of a Translation of the Bible . The Apostle exhorteth Private Christians , to whatsoever things are lovely , whatsoever things are of good report ; if there be any vertue , if there be any praise , to think on those things ; and therefore it may well become you , ( Noble Gentlemen ) in your Publick Spheare , to encourage so Noble a Thing as Knowledge is , which will reflect so much Lustre and Honour back again upon your selves . That God would direct you in all your Counsels , and still blesse you and prosper you , in all your sincere Endeavours , for the Publick Good , is the hearty Prayer of Your Most humble Servant , RALPH CUDWORTH . I. JOHN ii . 3 , 4. And hereby we do know that we know him , if we keep his Commandments . He that saith , I know him , and keepeth not his Commandments , is a liar , and the truth is not in him . WE have much enquiry concerning knowledge in these latter times . The sonnes of Adam are now as busie as ever himself was , about the Tree of Knowledge of good and evil , shaking the boughs of it , and scrambling for the fruit : whilest , I fear , many are too unmindfull of the Tree of Life . And though there be now no Cherubims with their flaming swords , to fright men off from it ; yet the way that leads to it seems to be solitary and untrodden , as if there were but few that had any mind to tast of the Fruit of it . There be many that speak of new glimpses , and discoveries of Truth , of dawnings of Gospel-light ; and no question , but God hath reserved much of this for the very Evening and Sun-set of the World , for in the latter dayes knowledge shall be increased : but yet I wish we could in the mean time see that day to dawn , which the Apostle speaks of , and that day-starre to arise in mens hearts . I wish whilest we talk of light , and dispute about truth , we could walk more as children of the light . Whereas if S. Johns rule be good here in the Text , that no man truly knows Christ , but he that keepeth his Commandments ; it is much to be suspected , that many of us which pretend to light , have a thick and gloomy darknesse within over-spreading our souls . There be now many large Volumes and Discourses written concerning Christ , thousands of controversies discussed , infinite problems determined concerning his Divinity , Humanity , Union of both together ; and what not ? so that our bookish Christians , that have all their religion in writings and papers , think they are now compleatly furnished with all kind of knowledge concerning Christ ; and when they see all their leaves lying about them , they think they have a goodly stock of knowledge and truth , and cannot possibly misse of the way to heaven ; as if Religion were nothing but a little Book-craft , a mere paper-skill . But if S. Johns rule here be good , we must not judge of our knowing of Christ , by our skill in Books and Papers , but by our keeping of his Commandments . And that I fear will discover many of us ( notwithstanding all this light which we boast of round about us ) to have nothing but Egyptian darknesse within upon our hearts . The vulgar sort think that they know Christ enough , out of their Creeds and Catechismes , and Confessions of Faith : and if they have but a little acquainted themselves with these , and like Parrets conned the words of them , they doubt not but that they are sufficiently instructed in all the mysteries of the Kingdome of Heaven . Many of the more learned , if they can but wrangle and dispute about Christ , imagine themselves to be grown great proficients in the School of Christ . The greatest part of the world , whether learned or unlearned , think , that there is no need of purging and purifying of their hearts , for the right knowledge of Christ and his Gospel ; but though their lives be never so wicked , their hearts never so foul within , yet they may know Christ sufficiently out of their Treatises and Discourses , out of their mere Systems and Bodies of Divinity ; which I deny not to be usefull in a subordinate way : although our Saviour prescribeth his Disciples another method , to come to the right knowledge of Divine truths , by doing of Gods will ; he that will do my Fathers will ( saith he ) shall know of the doctrine whether it be of God . He is a true Christian indeed , not he that is onely book-taught , but he that is God-taught ; he that hath an Unction from the holy one ( as our Apostle calleth it ) that teacheth him all things ; he that hath the Spirit of Christ within him , that searcheth out the deep things of God : For as no man knoweth the things of a man , save the spirit of man which is in him , even so the things of God knoweth no man but the Spirit of God . Inke and Paper can never make us Christians , can never beget a new nature , a living principle in us ; can never form Christ , or any true notions of spirituall things in our hearts . The Gospel , that new Law which Christ delivered to the world , it is not merely a Letter without us , but a quickning Spirit within us . Cold Theorems and Maximes , dry and jejune Disputes , lean syllogisticall reasonings , could never yet of themselves beget the least glympse of true heavenly light , the least sap of saving knowledge in any heart . All this is but the groping of the poore dark spirit of man after truth , to find it out with his own endeavours , and feel it with his own cold and benummed hands . Words and syllables which are but dead things , cannot possibly convey the living notions of heavenly truths to us . The secret mysteries of a Divine Life , of a New Nature , of Christ formed in our hearts ; they cannot be written or spoken , language and expressions cannot reach them ; neither can they ever be truly understood , except the soul it self be kindled from within , and awakened into the life of them . A Painter that would draw a Rose , though he may flourish some likenesse of it in figure and colour , yet he can never paint the sent and fragrancy ; or if he would draw a Flame , he cannot put a constant heat into his colours , he cannot make his pensil drop a Sound , as the Echo in the Epigramme mocks at him — si vis similem pingere , pinge sonum . All the skill of cunning Artizans and Mechanicks , cannot put a principle of Life into a statue of their own making . Neither are we able to inclose in words and letters , the Life , Soul , and Essence of any Spirituall truths ; & as it were to incorporate it in them . Some Philosophers have determined , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vertue cannot be taught by any certain rules or precepts . Men and books may propound some directions to us , that may set us in such a way of life and practice , as in which we shall at last find it within our selves , and be experimentally acquainted with it : but they cannot teach it us like a Mechanick Art or Trade . No surely , there is a spirit in man : and the inspiration of the Almighty giveth this understanding . But we shall not meet with this spirit anywhere , but in the way of Obedience : the knowledge of Christ , and the keeping of his Commandments , must alwayes go together , and be mutuall causes of one another . Hereby we know that we know him , if we keep his Commandments . He that saith , I know him , and keepeth not his Commandments , is a liar , and the truth is not in him . I Come now unto these words themselves , which are so pregnant , that I shall not need to force out any thing at all from them : I shall therefore onely take notice of some few observations , which drop from them of their own accord , and then conclude with some Application of them to our selves . First then , If this be the right way and methode of discovering our knowledge of Christ , by our keeping of his Commandments ; Then we may safely draw conclusions concerning our state and condition , from the conformity of our lives to the will of Christ . Would we know whether we know Christ aright , let us consider whether the life of Christ be in us . Qui non habet vitam Christi , Christum non habet ; He that hath not the life of Christ in him , he hath nothing but the name , nothing but a phansie of Christ , he hath not the substance of him . He that builds his house upon this foundation ; not an airy notion of Christ swimming in his brain , but Christ really dwelling and living in his heart ; as our Saviour himself witnesseth , he buildeth his house upon a Rock ; and when the flouds come , and the winds blow , and the rain descends , and beats upon it , it shall stand impregnably . But he that builds all his comfort upon an ungrounded perswasion , that God from all eternity hath loved him , and absolutely decreed him to life and happinesse , and seeketh not for God really dwelling in his soul ; he builds his house upon a Quicksand , and it shall suddenly sink and be swallowed up : his hope shall be cut off , & his trust shall be a spiders web ; he shall lean upon his house , but it shall not stand , he shall hold it fast but it shall not endure . We are no where commanded to pry into these secrets , but the wholesome counsell and advise given us , is this ; to make our calling and election sure . We have no warrant in Scripture , to peep into these hidden Rolls and Volumes of Eternity , and to make it our first thing that we do when we come to Christ , to spell out our names in the starres , and to perswade our selves that we are certainly elected to everlasting happinesse : before we see the image of God , in righteousnesse and true holinesse , shaped in our hearts . Gods everlasting decree , is too dazeling and bright an object for us at first to set our eye upon : it is far easier and safer for us to look upon the raies of his goodnesse and holinesse as they are reflected in our own hearts ; and there to read the mild and gentle Characters of Gods love to us , in our love to him , and our hearty compliance with his heavenly will : as it is safer for us if we would see the Sunne , to look upon it here below in a pale of water ; then to cast up our daring eyes upon the body of the Sun it self , which is too radiant and scorching for us . The best assurance that any one can have of his interest in God , is doubtlesse the conformity of his soul to him . Those divine purposes , whatsoever they be are altogether unsearchable and unknowable by us , they lie wrapt up in everlasting darknesse , and covered in a deep Abysse ; who is able to fathom the bottome of them ? Let us not therefore make this out first attempt towards God and Religion , to perswade our selves strongly of these everlasting Decrees : for if at our first flight we aime so high , we shall happily but scorch our wings , and be struck back with lightning , as those Giants of old were , that would needs attempt to invade and assault heaven . And it is indeed a most Giganticall Essay , to thruft our selves so boldly into the lap of heaven ; it is the pranck of a Nimrod , of a mighty Hunter thus rudely to deal with God , and to force heaven and happinesse before his face whether he will or no . The way to obtain a good assurance indeed of our title to heaven , is not to clamber up to it , by a ladder of our own ungrounded perswasions ; but to dig as low as hell by humility and self-denyall in our own hearts : and though this may seem to be the furthest way about ; yet it is indeed the neerest , and safest way to it . We must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Greek Epigramme speaks , ascend downward , & descend upward ; if we would indeed come to heaven , or get any true perswasion of our title to it . The most gallant and triumphant confidence of a Christian , riseth safely and surely upon this low foundation , that lies deep under ground ; and there stands firmely and stedfastly . When our heart is once tuned in , to a conformity with the word of God , when we feel our will , perfectly to concurre with his will , we shal then presently perceive a Spirit of adoption within our selves , teaching us to cry Abba . Father . We shall not then care for peeping into those hidden Records of Eternity , to see whether our names be written there in golden characters : no , we shall find a copy of Gods thoughts concerning us , written in our own breasts . There we may read the characters of his favour to us , there we may feel an inward sense of his love to us , flowing out of our hearty and unfained love to him . And we shall be more undoubtedly perswaded of it , then if any of those winged Watchmen above , that are privie to heavens secrets , should come & tel us ; that they saw our names enrolled in those volumes of eternity . Whereas on the contrary ; though we strive to perswade our selves never so confidently , that God from all eternity hath loved us , and elected us to life and happinesse , if we do yet in the mean time entertain any iniquity within our hearts , and willingly close with any lust ; do what we can , we shall find many a cold qualme ever now and then seizing upon us at approching dangers ; and when death it self shall grimly look us in the face , we shall feel our hearts even to die within us , and our spirits quite faint away , though we strive to raise them and recover them never so much , with the Strong Waters and Aqua vitae of our own ungrounded presumptions . The least inward lust willingly continued in , will be like a worme , fretting the Gourd of our jolly confidence , and presumptuous perswasion of Gods love , and alwayes gnawing at the root of it : and though we strive to keep it alive , and continually besprinkle it with some dews of our own ; yet it will alwayes be dying and withering in our bosomes . But a good Conscience within , will be alwayes better to a Christian , then health to his navell , and marrow to his bones ; it will be an everlasting cordiall to his heart : it will be softer to him then a bed of doune , and he may sleep securely upon it , in the midst of raging and tempestuous seas ; when the winds bluster , and the waves beat round about him . A good conscience , is the best looking-glasse of heaven ; in which the soul may see God's thoughts and purposes concerning it , as so many shining starres reflected to it . Hereby we know that we know Cbrist , hereby we know that Christ loves us , if we keep his Commandments . Secondly , If hereby onely we know that we know Christ , by our keeping his Commandments ; Then the knowledge of Christ doth not consist merely in a few barren Notions , in a form of certain dry and saplesse Opinions . Christ came not into the world to fil our heads with mere Speculations ; to kindle a fire of wrangling and contentious dispute amongst us , and to warm our spirits against one another with nothing but angry & peevish debates , whilst in the mean time our hearts remain all ice within towards God , and have not the least spark of true heavenly fire to melt and thaw them . Christ came not to possesse our brains onely with some cold opinions , that send down nothing but a freezing and benumming influence upon our hearts . Christ was Vitae Magister , not Scholae : and he is the best Christian , whose heart beats with the truest pulse towards heaven ; not he whose head spinneth out the finest cobwebs . He that endeavours really to mortifie his lusts , and to comply with that truth in his life , which his Conscience is convinced of ; is neerer a Christian , though he never heard of Christ ; then he that believes all the vulgar Articles of the Christian faith , and plainly denyeth Christ in his life . Surely , the way to heaven that Christ hath taught us , is plain and easie , if we have but honest hearts : we need not many Criticismes , many School-distinctions , to come to a right understanding of it . Surely , Christ came not to ensnare us and intangle us with captious niceties , or to pusle our heads with deep speculations , and lead us through hard and craggie notions into the Kingdome of heaven . I perswade my self , chat no man shall ever be kept out of heaven , for not comprehending mysteries that were beyond the reach of his shallow understanding ; if he had but an honest and good heart , that was ready to comply with Christs Commandments . Say not in thins heart , Who shall ascend into heaven ? that is , with high speculations to bring down Christ from thence : or , Who shall descend into the abysse beneath ? that is with deep searching thoughts to fetch up Christ from thence : but loe , the word is nigh thee , even in thy mouth , and in thy heart . But I wish , it were not the distemper of our times , to scare and fright men onely with opinions , and make them onely solicitous about the entertaining of this and that speculation , which will not render them any thing the better in their lives , or the liker unto God ; whilst in the mean time there is no such care taken about keeping of Christs Commandments , and being renewed in our minds according to the image of God , in righteousnesse and true holinesse . We say , Loe , here is Christ ; and Loe , there is Christ , in these and these opinions ; whereas in truth , Christ is neither here , nor there , nor anywhere ; but where the Spirit of Christ , where the life of Christ is . Do we not now adayes open and lock up heaven , with the private key of this and that opinion , on of our own according to our severall fancies as we please ? And if any one observe Christs Commandments never so sincerely , and serve God , with faith and a pure conscience , that yet happely skils not of some contended for opinions , some darling notions ; he hath not the right Shibboleth , he hath not the true Watch-word ; he must not passe the Guards into heaven . Do we not make this and that opinion , this and that outward form , to be the Wedding-garment , and boldly sentence those to outer darknesse , that are not invested therewith ? Whereas every true Christian , finds the least dram of hearty affection towards God , to be more cordiall and sovereign to his soul ; then all the speculative notions , and opinions in the world : and though he study also to inform his understanding aright , and free his mind from all errour and misapprehensions ; yet it is nothing but the life of Christ deeply rooted in his heart which is the Chymicall Elixer that he feeds upon . Had he all faith that he could remove mountains ( as S. Paul speaks ) had he all knowledge , all tongues and languages ; yet he prizeth one dram of love beyond them all . He accounteth him that feeds upon mere notions in Religion , to be but an aiery and Chamelion-like Christian . He findeth himself now otherwise rooted and centred in God , then when he did before merely contemplate and gaze upon him : he tasteth and relisheth God within himself , he hath quendam saporem Dei , a certain savour of him ; whereas before he did but rove and guesse at random at him . He feeleth himself safely anchored in God , and will not be disswaded from it ; though perhaps he skill not many of those subtleties , which others make the Alpha and Omega of their Religion . Neither is he scared with those childish affrightments , with which some would force their private conceits upon him ; he is above the superstitious dreading of mere speculative opinions ; as well as the superstitious reverence of outward ceremonies : he cares not so much for subtlety , as for soundnesse and health of mind . And indeed , as it was well spoken by a noble Philosopher , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that without purity and virtue God is nothing but an empty name ; so it is as true here , that without obedience to Christs Commandments , without the life of Christ dwelling in us , whatsoever opinions we entertain of him , Christ is but onely named by us , he is not known . I speak not here against a free and ingenuous enquiry into all Truth , according to our severall abilities and opportunities , I plead not for the captivating and enthralling of our judgements to the Dictates of men , I do not disparage the naturall improvement of our understanding faculties by true Knowledge , which is so noble and gallant a perfection of the mind : but the thing which I aime against is , the dispiriting of the life and vigour of our Religion , by dry speculations , and making it nothing but a mere dead scheleton of opinions , a few dry bones without any flesh and sinews tyed up together : and the misplacing of all our zeal upon an eager prosecution of these , which should be spent to better purpose upon other objects . Knowledge indeed is a thing farre more excellent then riches , outward pleasures , worldly dignities , or any thing else in the world besides Holinesse , and the Conformity of our wills to the will of God : but yet our happinesse consisteth not in it , but in a certain Divine Temper & Constitution of soul which is farre above it : But it is a piece of that corruption that runneth through humane nature , that we naturally prize Truth , more then Goodnesse ; Knowledge , more then Holinesse . We think it a gallant thing to be fluttering up to Heaven with our wings of Knowledge and Speculation : whereas the highest mystery of a Divine Life here , and of perfect Happinesse hereafter , consisteth in nothing but mere Obedience to the Divine Will . Happinesse is nothing but that inward sweet delight , that will arise from the Harmonious agreement between our wills and Gods will . There is nothing contrary to God in the whole world , nothing that fights against him but Self-will . This is the strong Castle , that we all keep garrison'd against heaven in every one of our hearts , which God continually layeth siege unto : and it must be conquered and demolished , before we can conquer heaven . It was by reason of this Self-will , that Adam fell in Paradise ; that those glorious Angels , those Morning-starres , kept not their first station but dropt down from heaven like Falling starres , and sunk into this condition of bitternesse , anxiety , and wretchednesse in which now they are . They all intangled themselves with the length of their own wings , they would needs will more and otherwise then God would will in them : and going about to make their wills wider , and to enlarge them into greater amplitude ; the more they strugled , they found themselves the faster pinioned , & crowded up into narrownesse and servility ; insomuch that now they are not able to use any wings at all , but inheriting the serpents curse , can onely creep with their bellies upon the earth . Now our onely way to recover God & happines again , is not to soar up with our understandings , but to destroy this Self-will of ours : and then we shall find our wings to grow again , our plumes fairly spread , & our selves raised aloft into the free Aire of perfect liberty which is perfect Happinesse . There is nothing in the whole world able to do us good or hurt , but God and our own Will ; neither riches nor poverty , nor disgrace nor honour , neither life nor death , nor Angels nor Divels ; but Willing or Not-willing as we ought to do . Should Hell it self shoot all its fiery darts against us , if our will be right , if it be informed by the Divine Will ; they can do us no hurt ; we have then , ( if I may so speak , ) an inchanted Shield that is impenetrable , and will beate off all . God will not hurt us , and Hell cannot hurt us , if we vvill nothing but vvhat God wills . Nay , then we are acted by God himself , and the whole Divinity floweth in upon us ; and where we have cashiered this Self-will of ours , which did but shackle and confine our soules , our wills shall then become truly free , being widened and enlarged to the extent of Gods own will . Hereby we know that we know Christ indeed , not by our Speculative Opinions concerning him , but by our keeping of his Commandments . Thirdly , if hereby we are to judge whether we truly know Christ , by our keeping of his Commandments ; so that he that saith he knoweth him , and keepeth not his Commandments , is a lyar ; Then , This was not the Plot and designe of the Gospel , to give the world an indulgence to sin , upon what pretence soever . Though we are too prone , to make such miscōstructions of it : as if God had intended nothing else in it , but to dandle our corrupt nature , and contrive a smooth and easie way for us to come to happinesse , without the toilsome labour of subduing our lusts and sinfull affections . Or , As if the Gospel were nothing else but a Declaration to the World , of Gods ingaging his affections from all eternity , on some particular persons , in such a manner , as that he would resolve to love them , and dearly embrace them , though he never made them partakers of his Image in righteousnesse and true holinesse : and though they should remain under the power of all their lusts , yet they should still continue his beloved ones , and he would notwithstanding , at last bring them undoubtedly into heaven . Which is nothing else , but to make the God that we worship , the God of the new Testament , a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an accepter of persons : and one that should encourage that in the world which is diametrally opposite to Gods own Life and Being . And indeed nothing is more ordinary , then for us to shape out such monstrous and deformed Notions of God unto our selves , by looking upon him through the coloured Medium of our own corrupt hearts , and having the eye of our soul tinctured by the suffusions of our own lusts . And therefore , because we mortalls can fondly love and hate , and sometimes , hug the very Vices , of those to whom our affections are engaged , and kisse their very Deformities ; we are so ready to shape out a Deity like unto our selves , and to fashion out such a God , as will in Christ at least , hug the very wickednesse of the world : and in those that be once his own , by I know not what , fond affection , appropriated to himself , connive at their very sinnes , so that they shall not make the least breach betwixt himself and them . Truly , I know not whether of the two , be the worse Idolatry , and of the deeper stain ; for a man to make a god out of a piece of wood , and fall down unto it and worship it , and say , Deliver me , for thou art my God , as it is expressed in the Prophet Isaiah ; or to set up such an Idol-god of our own Imagination as this is , fashioned out according to the similitude of our own fondnesse and wickednesse : and when we should paint out God with the liveliest Colours , that we can possibly borrow from any created being , with the purest Perfections that we can abstract from them ; to draw him out thus with the blackest Coal of our own corrupt hearts ; and to make the very blots and blurs of our own souls , to be the Letters , which we spell out his name by . Thus do we that are Children of the Night , make black and ugly representations of God unto our selves , as the Ethiopians were wont to do , copying him out according to our own likenesse ; and setting up that unto our selves for a god , which we love most dearly in our selves , that is , our Lusts. But there is no such God as this anywhere in the world , but onely in some mens false imaginations , who know not all this while , that they look upon themselves instead of God , and make an Idol of themselves , which they vvorship and adore for him ; being so full of themselves , that vvhatsoever they see round about them , even God himself , they colour vvith their ovvn Tincture : like him that Aristotle speaks of , that vvheresoever he vvent , and vvhatsoever he looked upon , he savv still his ovvn face , as in a glasse , represented to him . And therefore it is no vvonder if men seem naturally more devoutly affected tovvard such an Imaginary God , as we have now described , then to the True Reall God , clothed with his own proper Attributes ; since it is nothing but an Image of themselves , which Narcissus-like they fall in love with : no wonder if they kisse and dandle such a Baby-god as this , which like little children , they have dressed up out of the clouts of their own fond Phancies , according to their own liknesse , of purpose that they might play and sport with it . But God will ever dwell in spotlesse light , howsoever we paint him and disfigure him here below : he will still be circled about , with his own raies of unstained and immaculate glory . And though the Gospel be not God , as he is in his own Brightnesse , but God Vailed and Masked to us , God in a state of Humiliation , and Condescent , as the Sun in a Rainbow ▪ yet it is nothing else but a clear and unspotted Mirrour of Divine Holinesse , Goodnesse , Purity ; in which Attributes lies the very Life and Essence of God himself . The Gospel is nothing else , but God descending into the World in Our Form , and conversing with us in our likenesse ; that he might allure , and draw us up to God , and make us partakers of his Divine Form . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( as Athanasius speaks ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} God was therefore incarnated and made man , that he might Deifie us , that is , ( as S. Peter expresseth it ) make us partakers of the Divine nature . Now , I say , the very proper Character , and Essentiall Tincture of God himself , is nothing else but Goodnesse . Nay , I may be bold to adde , That God is therefore God , because he is the highest and most perfect Good : and Good is not therefore Good , because God out of an arbitrary will of his , would have it so . Whatsoever God doth in the World , he doth it as it is suitable to the highest Goodnesse ; the first Idea , and fairest Copy of which is his own Essence . Vertue and Holinesse in creatures , as Plato well discourseth in his Euthyphro , are not therefore Good , because God loveth them , and will have them be accounted such ; but rather , God therefore loveth them because they are in themselves simply good . Some of our own Authors , go a little further yet , and tell us ; that God doth not fondly love himself , because he is himself , but therefore he loveth himself because he is the highest and most absolute Goodnesse : so that if there could be any thing in the world better then God , God would love that better then himself : but because he is Essentially the most perfect Good ; therefore he cannot but love his own goodnesse , infinitely above all other things . And it is another mistake which sometimes we have of God , by shaping him out according to the Model of our selves , when we make him nothing but a blind , dark , impetuous Self will , running through the world ; such as we our selves are furiously acted with , that have not the Ballast of absolute goodnesse to poize and settle us . That I may therefore come nearer to the thing in hand : God who is absolute goodnesse , cannot love any of his Creatures & take pleasure in them , without bestowing a communication of his Goodnesse and Likenesse upon them . God cannot make a Gospel , to promise men Life & Happinesse hereafter , without being regenerated , & made partakers of his holinesse . As soon may Heaven and Hell , be reconciled together , and lovingly shake hands with one another ; as God can be fondly indulgent to any sinne , in whomsoever it be . As soon may Light and Darknesse be espoused together , and Mid-night be married to the Noon-day ; as God can be joyned in a league of friendship , to any wicked Soul . The great Designe of God in the Gospel , is to clear up this Mist of Sin and Corruption , which we are here surrounded vvith : and to bring up his creatures , out of the shadow of death , to the Region of Light above , the Land of Truth and Holinesse . The great Mystery of the Gospel , is to establish a God-like frame and disposition of spirit , which consists in Righteousnesse and true Holinesse , in the hearts of men . And Christ , who is the great and mighty Saviour , he came on purpose into the World ; not onely to save us from Fire and Brimstone , but also to save us from our Sins . Christ hath therefore made an Expiation of our sins , by his death upon the Crosse , that we being thus delivered out of the hands of these our greatest enemies , might serve God without fear , in holinesse and righteousnesse before him , all the dayes of our life . This grace of God that bringeth salvation , hath therefore appeared to all men , in the Gospel , that it might teach us to deny ungodlinesse and worldly lusts , and that we should live soberly , righteously , and godlily in this present world : looking for that blessed hope , and glorious appearing of the great God , and our Saviour Iesus Christ ; who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , Zealous of good works . These things I write unto you ( saith our Apostle a little before my text ) that you sinne not : therein expressing the end of the whole Gospel , which is , not onely to cover sinne , by spreading the Purple Robe of Christs death and sufferings over it , whilst it still remaineth in us with all its filth and noisomnesse unremoved ; but also , to convey a powerfull and mighty Spirit of holinesse , to cleanse us , and free us from it . And this is a greater grace of Gods to us , then the former , which still go both together in the Gospel ; besides the free remission and pardon of sinne in the bloud of Christ , the delivering of us from the power of sinne , by the Spirit of Christ dwelling in our hearts . Christ came not into the world onely , to cast a Mantle over us , and hide all our filthy sores , from Gods avenging eye , with his merits and righteousnesse ; but he came likewise , to be a Chirurgeon , and Physitian of souls , to free us from the filth and corruption of them ; which is more grievous and burdensome , more noysome to a true Christian , then the guilt of sinne it self : Should a poore wretched , and diseased creature , that is full of sores and ulcers , be covered all over with Purple , or clothed with Scarlet ; he would take but little contentment in it , whilest his sores , and wounds , remain upon him : and he had much rather be raied in rags , so he might obtain but soundnesse and health within . The Gospel is a true Bethesda , a pool of Grace , where such poore , lame , and infirme creatures , as we are , upon the moving of Gods spirit in it , may descend down , not onely to wash our skin and outside , but also to be cured of our diseases within . And what ever the world thinks , there is a powerfull Spirit that moves upon these waters , the waters of the Gospel , for this new Creation , the Regeneration of souls ; the very same Spirit , that once moved upon the waters of the universe at the first Creation , and spreading its mighty wings over them , did hatch the new-born World into this perfection : I say , the same Almighty spirit of Christ , still worketh in the Gospel , spreading its gentle , healing , quickening wings , over our souls . The Gospel , is not like Abana and Pharphar , those common Rivers of Damascus , that could onely cleanse the outside ; but it is a true Iordan , in which such leprouse Naamans , as we all are , may Wash and be clean . Blessed indeed are they , whose iniquities are forgiven , and whose sinnes are covered : Blessed is the man to whom the Lord will not impute sinne : but yet , rather Blessed are they , whose sinnes are removed like a Morning-cloud , and quite taken away from them : Blessed , thrice blessed , are they , that hunger and thirst after righteousnesse , for they shall be satisfied : Blessed are the pure in heart for they shall see God . Our Saviour Christ came ( as Iohn the Baptist tells us ) with a Fan in his hand , that he might throughly purge his floore and gather his wheat into his garner : but the chaff he will burn up , with unquenchable fire . He came ( as the Prophet Malachy speaks ) like a Refiners fire , and like Fullers sop ; to sit as a Refiner and Purifier of silver , and to purifie all the sonnes of Levi , and purge them as gold and silver , that they may offer unto the Lord an offering in righteousnesse . Christ came not onely , to write Holinesse to the Lord upon Aarons forehead , and to put his Urim and Thummim upon his Breast-plate , but This is the Covenant , saith the Lord , that I will make with them in those dayes ; I will put my Law into their inward parts , and write it in their hearts , and then I will be their God , and they shall be my people : they shall be all Kings and Priests unto me . God sent his own sonne ( saith St. Paul ) in the likenesse of sinfull flesh , and by a sacrifice for sinne , condemned sinne in the flesh : that the righteousnesse of the Law might be fulfilled in us , who walk not after the flesh , but after the Spirit . The first Adam , as the Scripture tells us , brought in a reall defilement , which like a noisome Leprosie , hath overspread all mankind : and therefore the second Adam must not onely fill the World with a conceit , of Holinesse , and meer Imaginary Righteousnesse ; but he must really convey , such an immortall seed of Grace into the hearts of true Believers , as may prevaile still more and more in them , till it have at last , quite wrought out that poison of the Serpent . Christ , that was nothing , but Divinity dwelling in a Tabernacle of flesh , and God himself immediatly acting a humane nature ; he came into the World to kindle here that Divine life amongst men , which is certainly dearer unto God , then any thing else whatsoever in the World ; and to propagate this Celestiall fire , from one heart still unto another , untill the end of the World . Neither is he , or was he ever absent from this Spark of his Divinity , kindled amongst men , wheresoever it be , though he seem bodily to be withdrawn from us . He is the standing , constant , inexhausted Fountain , of this divine Light and Heat ; that still toucheth every soul that is enlivened by it , with an out-stretched Ray , and freely lends his Beams , and disperseth his influence to all , from the beginning of the World to the end of it . We all receive of his fulnesse , grace for grace , as all the Starres in heaven , are said to light their Candles at the Suns flame . For though his body be withdrawn from us , yet by the lively and virtuall Contact of his Spirit , he is alwayes kindling , cheering , quickening , warming , enlivening hearts . Nay , this Divine life begun and kindled in any heart , wheresoever it be , is something of God in flesh ; and , in a sober and qualified sence , Divinity incarnate ; and all particular Christians , that are really possessed of it , so many Mysticall Christs . And God forbid , that Gods own Life and Nature here in the World , should be forlorn , forsaken , and abandoned of God himself . Certainly , where-ever it is , though never so little , like a sweet , young , tender Babe , once born in any heart ; when it crieth unto God the father of it , with pitifull and bemoning looks imploring his compassion ; it cannot chuse but move his fatherly bowels , and make them yerne , and turn towards it , and by strong sympathy , draw his compassionate arm to help and relieve it . Never was any tender Infant , so dear to those Bowels that begat it , as an Infant new-born Christ , formed in the heart of any true believer , to God the father of it . Shall the children of this World , the sonnes of darknesse , be moved with such tender affection , and compassion , towards the fruit of their bodies , their own Naturall offspring ; and shall God who is the Father of lights , the fountain of all goodnesse , be moved with no compassion towards his true Spirituall Offspring , and have no regard to those sweet Babes of Light , ingendered by his own beams in mens hearts , that in their lovely countenances , bear the resemblance of his own face , and call him their father ? Shall he see them lie fainting , and gasping , and dying here in the World , for want of nothing to preserve and keep them , but an Influence from him , who first gave them life and breath ? No ; hear the language of Gods heart , heare the sounding of his bowels towards them : Is it Ephraim my dear sonne ? Is it that pleasant child ? since I spake of him I do earnestly remember him , my bowels , my bowels are troubled for him ; I will surely have mercy upon him , saith the Lord . If those expressions of goodnesse and tender affection here amongst creatures , be but drops of that full Ocean that is in God ; how can we then imagine , that this Father of our spirits , should have so little regard to his own dear Ofspring , I do not say our souls , but that which is the very Life and Soul of our souls , the Life of God in us ; which is nothing else but Gods own Self communicated to us , his own Sonne born in our hearts ; as that he should suffer it to be cruelly murdered in its Infancy by our Sinnes , and like young Hercules in its very cradle , to be strangled by those filthy vipers ; that he should see him to be crucified by wicked Lusts , nailed fast to the crosse by invincible Corruptions ; pierced and gored on every side with the poisoned spears of the Devils temptations , and at last to give up the Ghost ; and yet his tender heart not at all relent , nor be all this while impassionated with so sad a spectacle ? Surely , we cannot think he hath such an adamantine breast , such a flinty nature as this is . What then ? must we say that though indeed he be willing , yet he is not able , to rescue his crucified and tormented Sonne , now bleeding upon the crosse ; to take him down from thence and save him ? Then must Sinne be more powerfull then God : that weak , crasie , and sickly thing , more strong then the Rock of ages : and the Devil the Prince of Darknesse , more mighty , then the God of Light . No surely , there is a weaknesse and impotency in all Evil , a masculine strength and vigour in all Goodnesse : and therefore doubtlesse the Highest Good , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Philosophers call it , is the strongest thing in the World . Nil potentius Summo Bono . Gods Power displaied in the World , is nothing but his Goodnesse strongly reaching all things , from heighth to depth , from the highest Heaven , to the lowest Hell : and irresistibly imparting it self to every thing , according to those severall degrees in which it is capable of it . Have the Fiends of Darknesse then , those poore forlorn spirits , that are fettered and locked up in the Chaines of their own wickednesse , any strength to withstand the force of infinite Goodnesse , which is infinite Power ? or do they not rather skulk in holes of darknesse , and flie like Bats and Owls , before the approching beams of this Sun of Righteousnesse ? Is God powerfull to kill and to destroy , to damne and to torment , and is he not powerfull to save ? Nay , it is the sweetest Flower in all the Garland of his Attributes , it is the richest Diamond in his Crown of Glory , that he is Mighty to save : and this is farre more magnificent for him , then to be stiled Mighty to destroy . For that , except it be in the way of Justice ; speaks no Power at all , but mere Impotency , for the Root of all Power , is Goodnesse . Or must we say lastly , that God indeed is able to rescue us out of the Power of sinne & Satan , when we sigh & grone towards him , but yet sometimes to exercise his absolute Authority , his uncontrollable Dominion , he delights rather in plunging wretched souls down into infernall Night , & everlasting Darknesse ? What shall we then make the God of the whole World ? Nothing but a cruell and dreadfull Erynnis , with curled fiery Snakes about his head , and Firebrands in his hands , thus governing the World ? Surely this will make us either secretly to think , that there is no God at all in the World , if he must needs be such , or else to wish heartily , there were none . But doubtlesse , God will at last , confute all these our Misapprehensions of him , he will unmask our Hypocriticall pretences , and clearly cast the shame of all our sinfull Deficiencies , upon our selves , and vindicate his own Glory from receiving the least stain or blemish by them . In the mean time , let us know , that the Gospel now requireth , far more of us , then ever the Law did ; for it requireth a New Creature , a Divine Nature , Christ formed in us : but yet withall , it bestoweth a quickening Spirit , an enlivening Power , to inable us , to expresse that , which is required of us . Whosoever therefore truly knows Christ , the same also keepeth Christs Commandments . But , he that saith , I know him , and keepeth not his Commandments , he is a liar , and the truth is not in him . I Have now done with the First part of my Discourse , concerning those Observations , which arise naturally from the Words , and offer themselves to us : I shall in the next place , proceed to make some generall Application of them , all together . NOw therefore , I beseech you , Let us consider , whether or no we know Christ indeed : Not by our acquaintance with Systems and Modells of Divinity ; not by our skill in Books and Papers ; but by our keeping of Christs Commandments . All the Books and writings which we converse with , they can but represent spirituall Objects to our understandings ; which yet we can never see in their own true Figure , Colour , and Proportion , untill we have a Divine light within , to irradiate , and shine upon them . Though there be never such excellent truths concerning Christ , and his Gospel , set down in words and letters ; yet they will be but unknown Characters to us , untill we have a Living-spirit within us , that can decypher them : untill the same Spirit , by secret Whispers in our hearts , do comment upon them , which did at first endite them . There be many that understand , the Greek and Hebrew of the Scripture , the Originall Languages in which the Text was written , that never understood the Language of the spirit . There is a Caro and a Spiritus , a Flesh and a Spirit , a Bodie and a Soul , in all the writings of the Scriptures : it is but the Flesh , and Body , of Divine Truths , that is printed upon Paper ; which many Moths of Books and Libraries , do onely feed upon ; many Walking Scheletons of knowledge , that bury and entombe Truths , in the Living Sepulchres of their souls , do onely converse with : such as never did any thing else , but pick at the mere Bark and Rind of Truths , and crack the Shels of them . But there is a Soul , and Spirit of divine Truths , that could never yet be congealed into Inke , that could never be blotted upon Paper , which by a secret traduction and conveiance , passeth from one Soul unto another ; being able to dwell and lodge no where , but in a Spirituall being , in a Living thing ; because it self is nothing but Life and Spirit . Neither can it , where indeed it is , expresse it self sufficiently in Words and Sounds , but it will best declare and speak it self in Actions : as the old manner of writing among the Egyptians was , not by Words , but Things . The Life of divine Truths , is better expressed in Actions then in Words , because Actions are more Living things , then words ; Words , are nothing but the dead Resemblances , and Pictures of those Truths , which live and breath in Actions : and the Kingdome of God ( as the Apostle speaketh ) consisteth not in Word , but in Life , and Power . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( saith the Morall Philosopher ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sheep do not come , and bring their Fodder to their Shepheard , and shew him how much they eat , but inwardly concocting and digesting it , they make it appear , by the Fleece which they wear upon their backs , and by the Milke which they give . And let not us Christians affect onely to talk and dispute of Christ , and so measure our knowledge of him by our words ; but let us shew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , our knowledge concocted into our lives and actions ; and then let us really manifest that we are Christs Sheep indeed , that we are his Disciples , by that Fleece of Holiness , which we wear , and by the Fruits that we dayly yield in our lives and conversations : for herein ( saith Christ ) is my Father glorified , that ye bear much fruit ; so shall ye be my Disciples . Let us not ( I beseech you ) judge of our knowing Christ , by our ungrounded Perswasions that Christ from all Eternity hath loved us , and given himself particularly for Us , without the Conformity of our lives to Christs Commandments , without the reall partaking of the Image of Christ in our hearts . The great Mysterie of the Gospel , it doth not lie onely in Christ without us , ( though we must know also what he hath done for us ) but the very Pith and Kernel of it , consists in Christ inwardly formed in our hearts . Nothing is truly Ours , but what lives in our Spirits . Salvation it self cannot save us , as long as it is onely without us ; no more then Health can cure us , and make us sound , when it is not within us , but somewhere at distance from us ; no more then Arts and Sciences , whilst they lie onely in Books and Papers without us ; can make us learned . The Gospel , though it be a Sovereigne and Medicinall thing in it self , yet the mere knowing and believing of the history of it , will do us no good : we can receive no vertue from it , till it be inwardly digested & concocted into our souls ; till it be made Ours , and become a living thing in our hearts . The Gospel , if it be onely without us , cannot save us ; no more then that Physitians Bill , could cure the ignorant Patient of his disease , who , when it was commended to him , took the Paper onely , and put it up in his pocket , but never drunk the Potion that was prescribed in it . All that Christ did for us in the flesh , when he was here upon earth ; From his lying in a Manger , when he was born in Bethlehem , to his bleeding upon the Crosse on Golgotha ; it will not save us from our sinnes , unlesse Christ by his Spirit dwell in us . It will not avail us , to believe that he was born of a Virgin , unlesse the power of the most High overshadow our hearts , and beget him there likewise . It will not profit us , to believe that he died upon the Crosse for us ; unlesse we be baptized into his death , by the Mortification of all our lusts ; unlesse the old man of sinne be crucified in our hearts . Christ indeed hath made an Expiation for our sinnes upon his Crosse ; and the Bloud of Christ is the onely sovereign Balsame to free us from the guilt of them : but yet besides the sprinkling of the bloud of Christ upon us , we must be made partakers also of his spirit . Christ came into the World , as well to redeem us from the power and bondage of our sinnes , as to free us from the guilt of them . You know ( saith S. Iohn ) that he was manifested , to take away our sinnes ; whosoever therefore abideth in him , sinneth not , whosoever sinneth , hath not seen nor known him . Loe the end of Christs coming into the World , Loe a designe worthy of God manifested in the flesh . Christ did not take all those paines ; to lay aside his Robes of Glory , and come down hither into the World ; to enter into a Virgins wombe ; to be born in our humane shape , and be laid a poore crying infant in a Manger ; & having no form nor comlinesse at all upon him , to take upon him the Form of a servant ; to undergo a reprochfull and ignominious life , and at last to be abandoned to a shamefull death , a death upon the Crosse ; I say , he did not do all this , merely to bring in a Notion into the World , without producing any reall and substantiall effect at all , without the changing , mending , and reforming of the World : so that men should still be as wicked as they were before , and as much under the power of the Prince of Darknesse ; onely , they should not be thought so : they should still remain as full of all the filthy sores , of sinne & corruption as before ; onely , they should be accounted whole . Shall God come down from heaven , & pitch a Tabernacle amongst men ? Shall he undertake such a huge Designe , and make so great a noise of doing something , which , when it is all summed up , shall not at last amount to a Reality ? Surely , Christ did not undergo all this to so little purpose ; he would not take all this paines for us , that he might be able at last , to put into our hands , nothing but a Blanck . He was with child , he was in pain and travel , and hath he brought forth nothing but wind , hath he been delivered of the Eastwind ? Is that great designe that was so long carried in the Wombe of Eternity , now proved abortive , or else nothing but a mere windy birth ? No surely , The end of the Gospel is Life and Perfection , 't is a Divine nature , 't is a Godlike frame and disposition of spirit ; 't is to make us partakers of the Image of God in Righteousnesse and true Holinesse , without which , Salvation it self were but a Notion . Christ came indeed into the World , to make an Expiation and Atonement for our sinnes , but the end of this was , that we might eschew sinne , that we might forsake all ungodlinesse and worldly lusts . The Gospel declares pardon of sinne to those , that are heavy laden with it , and willing to be disburdened , to this end , that it might quicken and enliven us to new obedience . Whereas otherwise , the Guilt of sinne might have detained us in horrour and despair , and so have kept us still more strongly under the Power of it , in sad and dismall apprehensions of Gods wrath provoked against us , and inevitably falling on us . But Christ hath now appeared , like a Day-starre with most cheerfull beames ; nay , he is the Sun of Righteousnesse himself ; which hath risen upon the World with his healing wings , with his exhilarating light , that he might chase away all those black despairing thoughts from us . But Christ did not rise , that we should play , and sport , and wantonize with his light ; but that we should do the works of the day in it : that we should walk {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( as the Apostle speaketh ) not in our Night-clothes of sinfull Deformity , but clad all over with the comely Garments of Light . The Gospel is not big with child of a Phancie , of a mere Conceit of righteousnesse without us , hanging at distance over us ; whilst our hearts within , are nothing but Cages of unclean birds , and like Houses continually haunted with Devils , nay the very Rendezvouz of those Fiends of Darknesse . Holinesse , is the best thing , that God himself can bestow upon us , either in this World , or the World to come . True Evangelicall Holinesse , that is , Christ formed in the hearts of believers , is the very Cream , and Quintessence of the Gospel . And were our hearts sound within , were there not many thick and dark fumes , that did arise from thence , and cloud our understandings , we could not easily conceive the substance of Heaven it self , to be any thing else but Holinesse , freed from those encumbrances , that did ever clog it , and accloy it here ; neither should we wish for any other Heaven , besides this . But many of us are like those Children , whose Stomacks are so vitiated by some disease , that they think , Ashes , Coal , Mudwall , or any such trash , to be more pleasant , then the most wholesome food : such sickly and distempered Appetites have we about these spirituall things , that hanker after I know not what vain shews of happinesse , whilst in the mean time we neglect that which is the onely true food of our souls , that is able solidly to nourish them up to everlasting life . Grace is Holinesse Militant , Holinesse encumbred with many enemies and difficulties , which it still fights against , and manfully quits it self of : and Glory is nothing else , but Holinesse Triumphant ; Holinesse with a Palme of Victorie in her hand , and a Crown upon her head . Deus ipse , cum omni suâa bonitate , quatenus extra me est , non facit me beatum ; sed quatenus in me est : God himself cannot make me happy , if he be onely without me ; and unlesse he give in a participation of himself , and his own likenesse into my soul . Happinesse is nothing , but the releasing and unfettering of our souls , from all these narrow , s●ant , and particular good things ; and the espousing of them to the Highest and most Universall Good , which is not this or that particular good , but goodnesse it self : and this is the same thing that we call Holinesse . Which , because we our selves are so little acquainted with ; being for the most part ever courting a mere Shadow of it ; therefore we have such low , abject , and beggerly conceits thereof ; whereas it is in it self , the most noble , heroicall , and generous thing in the World . For , I mean by Holinesse , nothing else but God stamped , & printed upon the Soul . And we may please our selves , with what conceits we will ; but so long as we are void of this , we do but dream of heaven , and , I know not what , fond Paradise ; we do but blow up and down an airy Bubble of our own Phancies , which riseth out of the froth of our vain hearts ; we do but court a painted Heaven ; and woo happinesse in a Picture : whilst in the mean time , a true and reall Hell will suck in our souls into it , and soon make us sensible of a solid woe , and substantiall misery . Divine wisdome , hath so ordered the frame of the whole Universe , as that every thing should have a certain proper Place , that should be a Receptacle for it . Hell is the Sinke of all sinne and wickednesse . The strong Magick of Nature , pulls and draws every thing continually , to that place which is suitable to it , and to which it doth belong ; so all these heavy bodies presse downwards , towards the Centre of our earth , being drawn in by it : In like manner Hell wheresoever it is , will by strong Sympathy pull in all sinne , and Magnetically draw it to it self : as true Holinesse , is alwayes breathing upwards , and fluttering towards Heaven , striving to embosome it self with God : and it will at last undoubtedly be conjoyned with him , no dismall shades of darknesse , can possibly stop it in its course , or beat it back ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nay , we do but deceive our selves with names ; Hell is nothing but the Orbe of Sinne and Wickednesse , or else that Hemisphear of Darknesse , in which all Evil moves : and Heaven , is the opposite Hemisphear of Light , or else , if you please , the Bright Orbe of Truth , Holinesse , and Goodnesse : and we do actually in this life , instate our selves in the possession of one or other of them . Take Sinne and Disobedience out of Hell , and it will presently clear up , into Light , Tranquillity , Serenity , and shine out into a Heaven . Every true Saint , carrieth his Heaven about with him , in his own heart ; and Hell that is without him , can have no power over him . He might safely wade through Hell it self , and like the Three children , passe through the midst of that fiery Furnace , and yet not at all be scorched with the flames of it : he might walk through the Valley of the shadow of death , and yet fear no evil . Sinne , is the onely thing in the World , that is contrary to God : God is Light , and that is Darknesse : God is Beauty , and that is Uglinesse and Deformity . All sinne is direct Rebellion against God ; and with what Notions soever , we may sugar it , and sweeten it , yet God can never smile upon it , he will never make a truce with it . God declares open warre against sinne , and bids defiance to it ; for it is a professed enemy to Gods own Life and Being . God which is infinite Goodnesse , cannot but hate sinne , which is purely Evil . And though sinne be in it self , but a poore , impotent , and crazy thing , nothing but Straitnesse , Poverty , and Non-entity ; so that of it self it is the most wretched and miserable thing in the world , and needeth no further punishment besides it self ; yet Divine Vengeance , beats it off still further and further from God , and wheresoever it is , will be sure to scourge it , and lash it continually . God and Sinne can never agree together . That , I may therefore come , yet nearer to our selves . This is the Message , that I have now to declare unto you , That God is Light , and in him is no darknesse at all : if we say that we have Fellowship with him , and walke in Darknesse , we lie , and do not the truth . Christ , and the Gospel are light , and there is no darknesse at all in them ; if you say that you know Christ and his Gospel , & yet keep not Christs Commandments , but dearly hug , your private darling corruptions ; you are liars , and the truth is not in you ; you have no acquaintance with the God of Light , nor the Gospel of Light . If any of you say , that you know Christ , and have an interest in him , and yet ( as I fear , too many do ) still nourish Ambition , Pride , Vainglory within your brests ; harbour Malice , Revengfulnesse , & cruell Hatred to your neighbours in your hearts ; eagerly scramble after this worldly Pelfe , and make the strength of your parts and endeavours serve that blind Mammon , the God of this World ; If you wallow and tumble in the filthy puddle of flleshly Pleasures ; or if you aime onely at your selves in your lives , and make your Self the Compasse by which you sail , and the Starre by which you steer your Course , looking at nothing higher , and more noble then your selves ; deceive not your selves , you have neither seen Christ , nor known him ; you are deeply incorporated , ( if I may so speak ) with the Spirit of this World , and have no true Sympathy with God and Christ , no fellowship at all with them . And ( I beseech you ) let us consider ; Be there not many of us , that pretend much to Christ ; that are plainly in our lives , as Proud , Ambitious , Vainglorious as any others ? Be there not many of us , that are as much under the power of unruly Passions ; as Cruell , Revengefull , Malicious , Censorious as others ? that have our minds as deeply engaged in the World , & as much envassalled to Riches , Gain , Profit , those great admired Deities of the sonnes of men , and their souls as much overwhelmed , and sunke with the cares of this life ? Do not many of us , as much give our selves to the Pleasures of the flesh , and though not without regrets of Conscience , yet ever now and then secretly soke our selves in them ? Be there not many of us that have as deep a share likewise , in Injustice & Oppression , in vexing the fatherlesse and the widows ? I wish , it may not prove some of our Cases , at that last day , to use such pleas as these unto Christ in our behalfe ; Lord , I have prophecied in thy name ; I have preached many a zealous Sermon for thee ; I have kept many a long Fast ; I have been very active for thy cause in Church , in State ; nay , I never made any question , but that my name was written in thy book of Life ; when yet alas , we shall receive no other return from Christ , but this , I know you not ; Depart from me ye Workers of Iniquity . I am sure , there be too many of us , that have long pretended to Christ , which make little or no progresse in true Christianity , that is , Holinesse of life : that ever hang hovering in a Twilight of Grace , and never seriously put our selves forwards into clear Day-light , but esteem that glimmering Crepusculum which we are in , and like that faint Twilight , better then broad open Day : whereas , The Path of the just ( as the Wiseman speaketh ) is as the shining light , that shineth more and more unto the perfect day . I am sure , there be many of us , that are perpetuall Dwarfs in our spirituall Stature ; like those silly women ( that S. Paul speaks of ) laden with sinnes , and led away with divers lusts , that are ever learning , and never able to come to the knowledge of the truth : that are not now one jot taller in Christianity , then we were many years ago ; but have still as sickly , crazy , and unsound a temper of soul , as we had long before . Indeed we seem to do something , we are alwayes moving and lifting at the stone of Corruption , that lies upon our hearts , but yet we never stirre it notwithstanding , or at least never roll it off from us . We are sometimes a little troubled with the guilt of our sinnes , and then we think we must thrust our lusts out of our hearts , but afterwards we sprinkle our selves over , with I know not what Holy-water , and so are contented to let them still abide , quietly within us . We do every day truly confesse the same sinnes , and pray against them , and yet still commit them as much as ever , and lie as deeply under the power of them . We have the same Water to pump out in every prayer , and still we let the same , leake in again upon us . We make a great deal of noise , and raise a great deal of dust with our feet ; but we do not move from off the ground on which we stood , we do not go forward at all : or if we do sometimes make a little progresse , we quickly loose again , the ground which we had gained : like those upper Planets in the Heaven , which ( as the Astronomers tell us ) sometimes move forwards , sometimes quite backwards , and sometimes perfectly stand still ; have their Stations and Retrogradations , as well as their Direct Motions . As if Religion were nothing else , but a Dancing up and down , upon the same piece of ground and making severall Motions and Friskings on it ; and not a sober Journying , and Travelling onwards toward some certain place . We Doe and Undoe ; we do Penelopes telam texere , we weave sometimes a Web of Holinesse , but then we let our lusts come , and undoe , and unravell all again . Like Sisyphus in the Fable , we roll up a mighty Stone with much ado , sweating and tugging up the Hill ; and then we let it go , and tumble down again unto the bottome : and this is our constant work . Like those Danaides which the Poets speak of , we are alwayes filling water into a Sive , by our Prayers , Duties , and Performances ; which still runs out as fast as we poure it in . What is it that thus cheats us and gulls us of our Religion ? That makes us , thus constantly to tread the same Ring , and Circle of Duties , where we make no progresse at all forwards ; and the further we go , are still never the nearer to our journeys end ? What is it that thus starves our Religion ; and makes it look like those Kine in Pharaohs Dream , illfavoured and lean fleshed ; that it hath no Colour in its face , no Bloud in its veines , no Life nor Heat at all , in its members ? What is it that doth thus bedwarfe us in our Christianity ? What low , sordid , and unworthy Principles do we act by , that thus hinder our growth , and make us stand at a stay , and keep us alwayes in the very Porch and Entrance , where we first began ? Is it a sleepy , sluggish Conceit , That it is enough for us , if we be but once in a State of Grace , if we have but once stepped over the threshold , we need not take so great paines to travel any further ? Or is it another damping , choaking , stifling Opinion , That Christ hath done all for us already without us , and nothing need more to be done within us ? No matter , how wicked we be in our selves , for we have holinesse without us ; no matter , how sickly and diseased our souls be within , for they have health without them . Why may we not as well be satisfied , and contented , to have Happinesse without us too to all Eternity , and so our selves forever continue miserable ? Little Children , let no man deceive you : he that doth righteousnesse , is righteous , even as he is righteous : but , he that committeth sinne is of the Devil . I shall therefore exhort you in the wholesome words of S. Peter ; Give all diligence , to adde to your faith , vertue ; and to vertue , knowledge ; to knowledge , temperance ; and to temperance , patience ; to patience , godlinesse ; and to godlinesse , brotherly kindnesse ; and to brotherly kindnesse , charity ; For if these things be in you , and abound , they make you that ye shall neither be barren , nor unfruitfull in the knowledge of our Lord Iesus Christ . The Apostle still goes on , and I cannot leave him yet ; But he that lacketh these things is blind , and cannot see far off , and hath forgotten that he was once purged from his old sinnes . Wherefore the rather Brethren , give diligence to make your calling and election sure : for if ye do these things , ye shall never fall . Let us not onely talk and dispute of Christ , but let us indeed put on the Lord Iesus Christ . Having those great and precious promises , which he hath given us , let us strive to be made partakers of the Divine Nature , escaping the corruption that is in the world through lust : and being begotten again to a lively hope of enjoying Christ hereafter , let us purifie our selves as he is pure . Let us really declare , that we know Christ , that we are his Disciples , by our keeping of his Commandments : and amongst the rest , that Commandment especially which our Saviour Christ himself commendeth to his Disciples in a peculiar manner ; This is my commandment , That ye love one another , as I have loved you : and again ; These things I command you , that you love one another . Let us follow peace with all men , and holinesse , without which , no man shall see God . Let us put on as the Elect of God , holy , and beloved , bowels of mercies , kindnesse , humblenesse of mind , meeknesse , longsuffering , forbearing one another , and forgiving one another , if any man have a quarel against any , even as Christ forgave us : And above all these things let us put on Charity , which is the bond of perfectnesse . Let us in meeknesse , instrust those that oppose themselves , if God peradventure will give them repentance , to the acknowledging of the truth , that they may recover themselves out of the snares of the Devil , that are taken captive by him at his will . Beloved , Let us love another , for Love is of God , and whosoever loveth is born of God and knoweth God . O Divine Love ! the sweet Harmony of souls ! the Musick of Angels ! The Joy of Gods own Heart , the very Darling of his Bosome ! the Sourse of true Happinesse ! the pure Quintessence of Heaven ! That which reconciles the jarring Principles of the World , and makes them all chime together ! That which melts mens Hearts into one another ! see how S. Paul describes it , and it cannot choose but enamour your affections towards it : Love envieth not , it is not puffed up , it doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , rejoyceth not in iniquity ; beareth all things , believeth all things , hopeth all things , endureth all things : I may adde in a word , it is the best natur'd thing , the best complexioned thing , in the World . Let us expresse this sweet harmonious Affection , in these jarring times : that so if it be possible , we may tune the World at last , into better Musick . Especially , in matters of Religion , let us strive with all meeknesse to instruct and convince one another . Let us endeavour to promote the Gospel of Peace , the Dove-like Gospel with a Dove-like Spirit . This was the way by which the Gospel at first , was propagated in the world : Christ did not cry , nor lift up his voice in the streets , a bruised reed he did not break , and the smoking flax he did not quench and yet he brought forth judgement into victory . He whispered the Gospel to us from Mount Sion , in a still voice , and yet the sound thereof went out quickly throughout all the earth . The Gospel at first came down upon the world gently and softly , like the Dew upon Gideons fleece , and yet it quickly soaked quite through it : and doubtlesse this is still the most effectuall way to promote it further . Sweetnesse , and Ingenuity , will more powerfully command mens minds , then Passion , Sowrenesse , and Severity : as the soft Pillow sooner breaks the Flint , then the hardest Marble . Let us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} follow truth in love : and of the two indeed , be contented rather , to misse of the conveying of a Speculative Truth , then to part with Love . When we would convince men of any errour by the strength of Truth , let us withall poure the sweet Balme of Love upon their heads . Truth and Love , are two the most powerfull things in the world , and when they both go together , they cannot easily be withstood . The Golden Beams of Truth , and the Silken Cords of Love , twisted together , will draw men on with a sweet violence , whether they will or no . Let us take heed we do not sometimes call that Zeal for God , and his Gospel , which is nothing else , but our own tempestuous and stormy Passion . True Zeal is a sweet , heavenly and gentle Flame , which maketh us active for God , but alwayes within the Sphear of Love . It never calls for Fire from Heaven , to consume those that differ a little from us in their Apprehensions . It is like that kind of Lightning , ( which the Philosophers speak of ) that melts the Sword within , but singeth not the Scabbard : it strives to save the Soul , but hurteth not the Body . True Zeal is a loving thing , and makes us alwayes active to Edification , and not to Destruction . If we keep the Fire of Zeal within the Chimney , in its own proper place , it never doth any hurt ; it onely warmeth , quickeneth , and enliveneth us : but if once we let it break out , and catch hold of the Thatch of our Flesh , and kindle our corrupt Nature , and set the House of our Body on fire , it is no longer Zeal , it is no heavenly Fire , it is a most destructive and devouring thing . True Zeal is an Ignis lambens , a soft and gentle Flame , that will not scorch ones hand ; it is no predatory or voracious thing : but Carnall and fleshly Zeal , is like the Spirit of Gunpowder set on fire , that tears and blows up all that stands before it . True Zeal is like the Vitall heat in us , that we live upon , which we never feel to be angry or troublesome ; but though it gently feed upon the Radicall Oyl within us , that sweet Balsame of our Naturall Moisture ; yet it lives lovingly with it , and maintains that by which it is fed : but that other furious & distempered Zeal , is nothing but a Feaver in the Soul . To conclude , we may learn what kind of Zeal it is , that we should make use of in promoting the Gospel , by an Emblem of Gods own , given us in the Scripture , those Fiery Tongues that upon the Day of Pentecost , sate upon the Apostles ; which sure were harmlesse Flames , for we cannot reade that they did any hurt , or that they did so much as singe an haire of their heads . I will therefore shut up this , with that of the Apostle : Let us keep the unity of the Spirit in the bond of peace . Let this soft and silken Knot of Love , tie our Hearts together ; though our Heads and Apprehensions cannot meet , as indeed they never will , but alwayes stand at some distance off from one another . Our Zeal if it be heavenly , if it be true Vestall Fire kindled from above , it will not delight to tarry here below , burning up Straw and Stubble , and such combustible things , and sending up nothing but grosse earthy fumes to heaven ; but it will rise up , and return back , pure as it came down , and will be ever striving to carry up mens hearts to God along with it . It will be onely occupied , about the promoting of those things , which are unquestionably good ; and when it moves in the irascible way , it will quarrel with nothing but sinne . Here let our zeal busie and exercise it self , every one of us beginning first at our own hearts . Let us be more Zealous then ever we have yet been , in fighting against our lusts , in pulling down those strong holds of Sinne and Satan in our hearts . Here let us exercise all our Courage and Resolution , our Manhood and Magnanimitie . Let us trust in the Almighty Arme of our God , and ' doubt not , but he will as well deliver us , from the Power of Sinne in our hearts , as preserve us from the wrath to come . Let us go out against these uncircumcised Philistines , I mean our Lusts , not with Shield or Spear , not in any confidence of our own strength , but in the name of the Lord of Hosts , and we shall prevail : we shall overcome our Lusts , for greater is he that is in us , then he that is in them . The Eternall God is our refuge , and underneath are the everlasting arms : He shall thrust out these enemies from before us , and he shall say , Destroy them . We shall enter the true Canaan , the good Land of Promise , that floweth with milk and honey , the Land of Truth and Holinesse . Wherefore take unto you the whole armour of God , that you may be able to withstand : let your loines be girt about with truth ; have on the brestplate of righteousnesse ; and let your feet be shod with the preparation of the Gospel of peace . Above all take the shield of faith , whereby you shall be able to quench all the fiery darts of the Wicked , and take the helmet of salvation , and the sword of the spirit , which is the word of God . And lastly , be sure of this , That ye be strong onely in the Lord , and in the power of his might . There be some that dishearten us in this spirituall warfare , and would make us let our weapons fall out of our hands , by working in us a despair of Victory . There be some evil Spies , that weaken the hands and the hearts of the children of Israel : and bring an ill report upon that land that we are to conquer , telling of nothing but strange Gyants , the sonnes of Anak there , that we shall never be able to overcome . The Amalekites , ( say they ) dwell in the South , the Hittites , Iebusites , Amorites in the Mountains , and the Canaanites by the Sea-coast : huge armies of tall invincible Lusts : we shall never be able to go against this people , we shall never be able to prevail against our Corruptions . Hearken not unto them ( I beseech you ) but hear what Caleb and Ioshuah say ; Let us go up at once , and possesse it , for we are able to overcome them : not by our own strength , but by the power of the Lord of Hosts . There are indeed Sonnes of Anak there , there are mighty Gyantlike Lusts , that we are to graple with ; nay there are , Principalities , and Powers too , that we are to oppose : but the great Michael , the Captain of the Lords Host is with us ; he commands in chief for us , and we need not be dismayed . Understand therefore this day , That the Lord thy God is he , which goeth before thee , as a consuming fire , he shall destroy these enemies , and bring them down before thy face . If thou wilt be faithfull to him , and put thy trust in him ; as the fire consumeth the stubble , and as the flame burneth up the chaff , so will he destroy thy Lusts in thee : their root shall be rottennesse , and their blossome shall go up as dust . But let us take heed that we be not discouraged , and before we begin to fight , despair of Victorie : but to believe and hope well in the power of our God and his strength , will be half a Conquest . Let us not think , Holinesse in the hearts of men here in the World , is a forlorn , forsaken , and outcast thing from God ; that he hath no regard of . Holinesse where-ever it is , though never so small , if it be but hearty and sincere , it can no more be cut off , and discontinued from God ; then a Sun-beam here upon Earth can be broken off , from its entercourse with the Sun , and be left alone amidst the mire anddirt of this World . The Sun may as well discard its own Rayes , and banish them from it self , into some Region of darknesse , far remote from it , where they shall have no dependence at all upon it ; as God can forsake and abandon Holinesse in the World , and leave it a poore Orphane thing , that shall have no influence at all from him to preserve and keep it . Holinesse is something of God , where-ever it is ; it is an Efflux from him , that alwayes hangs upon him , and lives in him : as the Sun-beams though they guild this lower World , and spread their golden wings over us ; yet they are not so much here , where they shine , as in the Sun , from whence they flow . God cannot draw a Curtain betwixt himself and Holinesse , which is nothing , but the Splendor and Shining of himself : He cannot hide his face from it , he cannot desert it , in the World . He that is once born of God , shall overcome the World , and the Prince of this World too , by the Power of God in him . Holinesse is no solitary neglected thing ; it hath stronger Confederacies , greater Alliances then Sinne and Wickednesse . It is in league with God , and the whole Universe ; the whole Creation smiles upon it : there is something of God in it , and therefore it must needs be , a victorious and triumphant thing . Wickednesse is a weak , cowardly , and guilty thing , a fearfull and trembling Shadow . It is the Child of Ignorance and Darknesse ; it is afraid of Light , and cannot possibly withstand the power of it , nor endure the sight of its glittering Armour . It is allianced to none , but wretched forlorn and apostate Spirits , that do what they can , to support their own weak and tottering Kingdome of Darknesse : but are onely strong , in Weaknesse and Impotency . The whole Politie and Commonwealth of Devils , is not so powerfull , as one Child of Light , one Babe in Christ : they are not all able to quench the least smoking flax , to exstinguish one spark of Grace . Darknesse is not able to make resistance against Light , but ever as it comes , flies before it . But if wickednesse , invite the Society of Devils to it , ( as we learn by the sad experience of these present times , in many examples of those that were possessed with Malice , Revengfulnesse , and Lust ) so that those cursed Fiends do most readily apply themselves to it , and offer their service to feed it and encourage it ; because it is their own Life and Nature , their own kingdome of Darknesse , which they strive to enlarge , and to spread the Dominions of : shall we then think that Holinesse , which is so nearly allied unto God , hath no good Genius at all in the World , to attend upon it , to help it and encourage it ? Shall not the Kingdome of Light , be as true to its own Interest , and as vigilant for the enlarging of it self , as the Kingdome of Darknesse ? Holinesse is never alone in the World , but God is alwayes with it , and his loving Spirit , doth ever associate , and joyn it self to it . He that sent it into the World , is with it , as Christ speaketh of himself , the Father hath not left me alone , because I do alwayes those things that please him . Holinesse is the Life of God , which he cannot but feed and maintain wheresoever it is ; and as the Devils are alwayes active to encourage evil , so we cannot imagine , but that the heavenly Host of blessed Angels above , are as busily employed , in the promoting of that which they love best , that which is dearest to God whom they serve , the Life and Nature of God . There is joy in heaven at the conversion of one sinner , Heaven takes notice of it ; there is a Quire of Angels that sweetly sings the Epithalamium of a Soul divorced from Sinne and Satan , and espoused unto Christ . What therefore the Wiseman speaks concerning Wisdome , I shall apply to Holinesse : Take fast hold of Holinesse , let her not go , keep her for she is thy Life : Keep thy heart with all diligence for out of it are the issues of Life , & of Death too . Let nothing be esteemed , of greater consequence and concernment to thee , then what thou doest and actest , how thou livest . Nothing without us can make us either happy , or miserable ; nothing can either defile us , or hurt us , but what goeth out from us , what Springeth and Bubbleth up , out of our own hearts . We have dreadfull apprehensions , of the Flames of Hell without us ; we tremble and are afraid , when we hear of Fire and Brimstone , whil'st in the mean time , we securely nourish within our own hearts , a true and living Hell , — Et caeco carpimur igni : the dark fire of our Lusts , consumeth our bowels within , and miserably scorcheth our souls , and we are not troubled at it . We do not perceive , how Hell steales upon us , whilest we live here . And as for Heaven , we onely gaze abroad , expecting that it should come in to us from without , but never look for the beginnings of it to arise within , in our own hearts . But lest there should yet happely remain any prejudice against that , which I have all this while heartily commended to you ; True Holinesse , and the Keeping of Christs commandment ; as if it were a Legall and Servile thing , that would subject us to a State of Bondage , I must here needs adde a Word or two , either for the Prevention or Removall of it . I do not therefore mean , by Holinesse , the mere performance of outward Duties of Religion , coldly acted over as a task , not our habituall Prayings , Hearings , Fastings , multiplied one upon another ( though these be all good , as subservient to an higher end ) but I mean an inward Soul and Principle of Divine Life , that spiriteth all these ; that enliveneth and quickeneth , the dead carkasse , of all our outward Performances whatsoever . I do not here urge , the de●d Law of outward Works , which indeed if it be alone , subjects us to a State of Bondage ; but the inward Law of the Gospel , the Law of the Spirit of Life , then which nothing can be more free and ingenuous : for it doth not act us by Principles without us , but is an inward S●lf-moving Principle , living in our Hearts . I do not urge the Law written upon Tables of stone without us ( though there is still a good use of that too ) but the Law of Holinesse written within , upon the Fleshly Tables of our hearts . The first , though it work us into some outward Conformity to Gods Commandments , and so hath a good effect upon the World ; yet we are all this while , but like dead Instruments of Musick , that found sweetly and harmoniously , when they are onely struck , and played upon from without , by the Musicians Hand , who hath the Theory and Law of Musick , living within himself . But the Second , the living Law of the Gospel , the Law of the Spirit of Life within us , is as if the Soul of Musick , should incorporate itself with the Instrument , and live in the Strings , and make them of their own accord , without any touch , or impulse from without , daunce up and down , and warble out their Harmonies . They that are acted onely by an outward Law , are but like Neurospasts ; or those little Puppets that skip nimbly up and down , and seem to be full of quick and sprightly motion , whereas they are all the while moved artificially by certain Wiers and Strings from without , and not by any Principle of Motion , from themselves within : or else , like Clocks and Watches , that go pretty regularly for a while , but are moved by Weights and Plummets , or some other Artificiall Springs , that must be ever now and then wound up , or else they cease . But they that are acted by the new Law of the Gospel , by the Law of the Spirit , they have an inward principle of life in them , that from the Centre of it self , puts forth it self freely and constantly into all obedience to the will of Christ . This New Law of the Gospel , it is a kind of Musicall Soul , informing the dead Organ of our Hearts , that makes them of their own accord delight to act harmoniously according to the Rule of Gods word . The Law that I speak of , it is a Law of Love , which is the most powerfull Law in the World ; and yet it freeth us in a manner from all Law without us , because it maketh us become a Law unto our selves . The more it prevaileth in us , the more it eateth up and devoureth , all other Laws without us ; just as Aarons Living Rod , did swallow up those Rods of the Magicians , that were made onely to counterfeit a little Life : Quis Legem det amantibus ? Major lex Amor est sibi . Love is at once a Freedome from all Law , a State of purest Liberty , and yet a Law too , of the most constraining and indispensable Necessity . The worst Law in the World , is the Law of Sinne , which is in our members ; which keeps us in a condition of most absolute Slavery , when we are wholly under the Tyrannicall commands of our lusts : this is a cruell Pharaoh indeed , that sets his hard task-masters over us , and maketh us wretchedly drudge in Mire and Clay . The Law of the Letter without us , sets us in a condition of a little more Liberty , by restraining of us from many outward Acts of Sinne ; but yet it doth not disenthrall us , from the power of sinne in our hearts . But the Law of the Spirit of life , the Gospel-Law of Love , it puts us into a condition of most pure and perfect Liberty ; and whosoever really entertaines this Law , he hath thrust out Hagar quite , he hath cast out the Bondwoman and her Children ; from henceforth , Sarah the Free woman , shall live forever with him , and she shall be to him , a Mother of many children ; her seed shall be as the sand of the seashoar for number , and as the starres of heaven . Here is Evangelicall liberty , here is Gospel-freedome , when the Law of the Spirit of life in Christ Iesus , hath made us free , from the Law of sinne and death : when we have a liberty from sinne , and not a liberty to sinne : for our dear Lord and Master hath told us , that Whosoever committeth sinne , he is the servant of it . He that lies under the power , and vassallage of his base lusts , and yet talks of Gospel-freedome ; he is but like a poore condemned Prisoner , that in his sleep dreams of being set at liberty , and of walking up and down wheresoever he pleaseth ; whilst his Legs are all the while lock't fast in fetters and Irons . To please our selves with a Notion of Gospel-liberty , whilest we have not a Gospel-principle of Holinesse within us , to free us from the power of sinne , it is nothing else , but to gild over our Bonds and Fetters , and to phancy our selves to be in a Golden Cage . There is a Straitnesse , Slavery , and Narrownesse in all Sinne : Sinne crowds and crumples up our souls , which if they were freely spread abroad , would be as wide , and as large as the whole Universe . No man is truly free , but he that hath his will enlarged to the extent of Gods own will , by loving whatsoever God loves , and nothing else . Such a one , doth not fondly hug this and that particular created good thing , and envassal himself unto it , but he loveth every thing that is lovely , beginning at God , and descending down to all his Creatures , according to the severall degrees of perfection in them . He injoyes a boundlesse Liberty , and a boundlesse Sweetnesse , according to his boundlesse Love . He inclaspeth the whole World within his out-stretched arms , his Soul is as wide as the whole Universe , as big as yesterday , to day , and forever . Whosoever is once acquainted with this Disposition of Spirit , he never desires any thing else : and he loves the Life of God in himself , dearer then his own Life . To conclude this therefore ; If we love Christ , and keep his commandments , his commandments will not be grievous to us : His yoke will be easie , and his burden light : it will not put us into a State of Bondage , but of perfect Liberty . For it is most true of Evangelicall Obedience , what the wise man speaketh of Wisdome ; Her wayes , are wayes of pleasantnesse , and all her paths are peace ; She is a tree of Life to those that lay hold upon her , and happy are all they that retain her . I will now shut up all with one or two Considerations to perswade you further , to the keeping of Christs Commandments . First , from the desire which we all have of Knowledge ; If we would indeed know Divine Truths , the onely way to come to this , is by keeping of Christs Commandments . The Grossenesse of our apprehensions in Spirituall things , and our many mistakes , that we have about them , proceed from nothing , but those dull and foggy Stemes , which rise up from our foul hearts and becloud our Understandings . If we did but heartily comply with Christs commandments , and purge our hearts , from all grosse and sensuall affections , we should not then look about for Truth wholly without our selves , and enslave our selves to the Dictates of this and that Teacher , and hang upon the Lips of men ; but we should find the Great Eternall God , inwardly teaching our souls , and continually instructing us more and more , in the mysteries of his will : and out of our bellies should flow rivers of living waters . Nothing puts a stop and hinderance to the passage of Truth in the World , but the Carnality of our hearts , the Corruption of our lives . 'T is not wrangling Disputes and Syllogisticall Reasonings , that are the mighty Pillars , that underprop Truth in the World ; if we would but underset it with the Holinesse of our Hearts and Lives , it should never fail . Truth is a prevailing and conquering thing , and would quickly overcome the World ; did not the Earthinesse of our Dispositions , and the Darknesse of our false heares hinder it . Our Saviour Christ , bids the Blind man , wash off the Clay that was upon his eyes , in the Pool of Siloam , and then he should see clearly ; intimating this to us , that it is the Earthinesse of mens Affections , that darkens the Eye of their understandings in Spirituall things . Truth is alwayes ready , and near at hand , if our eyes were not closed up with Mud , that we could but open them , to look upon it . Truth , alwayes waits upon our souls , and offers it self freely to us , as the Sun offers its beams , to every Eye , that will but open , and let them shine in upon it . If we could but purge our Hearts , from that filth , and defilement , which hangeth about them , there would be no doubt at all of Truths prevailing in the World . For , Truth is great , and stronger then all things ; all the Earth calleth upon Truth , and the heaven blesseth it , all works shake and tremble at it . The Truth endureth , and is alwayes strong , it liveth and conquereth for evermore . She is the Strength , Kingdome , Power and Majestie of all ages . Blessed be the God of Truth . Last of all , if we desire a true Reformation , as we seem to do ; Let us begin here in reforming our hearts and lives ; in keeping of Christs Commandments . All outward Formes and Models of Reformation , though they be never so good in their kind ; yet they are of little worth to us , without this inward Reformation of the heart . Tinne , or Lead , or any other baser Metal , if it be cast into never so good a Mold , and made up into never so elegant a Figure ; yet it is but Tin , or Lead still , it is the same Metal , that it was before . And if we be Molded into never so good a Form of outward Government , unlesse we new mold our Hearts within too ; we are but a little better , then we were before . If adulterate Silver , that hath much Allay or Drosse in it , have never so current a Stamp put upon it , yet it will not passe notwithstanding , when the Touch-stone trieth it . We must be reformed within , with a Spirit of Fire , and a Spirit of Burning , to purge us from the Drosse , and Corruption of our hearts ; and refine us as Gold and Silver ; and then we shall be reformed truly , and not before . When this once comes to passe , then shall Christ be set upon his Throne indeed , then the Glory of the Lord shall overflow the Land ; then we shall be a People acceptable unto him , and as Mount Sion , which he dearly loved . Finis . Die Mercurii ultimo Martii . 1647. ORdered by the Commons assembled in Parliament : That Sr Henry Mildmay , do from this House give thanks unto Mr Cudworth , for the great paines he took , in the Sermon he preached on this day at Margarets Westminster , before the House of Commons ( it being a day of Publick Humiliation ) and that he do desire him to print his Sermon . Wherein be is to have the like Priviledge in printing thereof , as others in like kind usually have had . H. Elsynge , Cler. Parl. D. Com. 
A13699	----	The imitation of Christ divided into four books / written in Latin by Thomas à Kempis ; and the translations of it corrected & amended by W.P. Imitatio Christi. English. 1639. 1639 Approx. 434 KB of XML-encoded text transcribed from 229 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A13699 STC 23993 ESTC S1152 21469406 ocm 21469406 24022 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13699) Transcribed from: (Early English Books Online ; image set 24022) Images scanned from microfilm: (Early English books, 1475-1640 ; 1737:9) The imitation of Christ divided into four books / written in Latin by Thomas à Kempis ; and the translations of it corrected & amended by W.P. Imitatio Christi. English. 1639. Thomas, à Kempis, 1380-1471. Page, William, 1590-1663. [60], 381, [11] p. Printed by Leonard Lichfield ... for Edw. Forrest, Oxford : 1639. Signatures: *-**¹² ***⁶ A-Q¹² R⁴. Numerous errors in paging. Imperfect: tightly bound with slight loss of print. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Meditations. Meditations. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-01 Olivia Bottum Sampled and proofread 2004-01 Olivia Bottum Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE IMITATION OF CHRIST , Divided into four Books . Written in Latin by THOMAS à KEMPIS , And the Translations of it Corrected & amended by W. P. OXFORD , Printed by Leonard Lichfield Printer to the famous Vniversity , for Edw. Forrest . 1639. TO THE RIGHT REVEREND Father in God WALTER LORD BISHOP OF WINCHESTER , Prelate of the Noble order of the GARTER , my singular good Lord and Patron . Right reverend Father in God , and my very singular good Lord. SETting aside more serious studies , and being desirous to recreate my selfe with some books of meditation , it was my good hap to meet with this litle tract Of the Imitation of Christ : And having lookt over some of it , I began to admire both the plainnesse and the pythinesse of it ; being so well fitted to the capacity of the ignorant , and yet not unworthy the perusall of the learned , insomuch that I finde it to be true by mine own experience , that the high cōmendations so many have given of it , is not without just cause . For I must confesse to the glory of God and mine own comfort , that I have profited more in the course of Christianity , by the perusall of this one small book of devotion , then by turning over many volumes of controversies . For I found in it great motives to selfe-deniall , humility , obedience and devotion , to humility in our selves , to obedience towards superiors , to devotion towards God. I then began to enquire whether it were translated or no , and I finde it is translated into all languages , and into english severall times , yet could none of these altogether please me ; for I perceaved some of them to stick too close to the letter , & others fly too farre off : I have therefore taken a litle paines to fit it to our own language and yet not leave the author too much . And because the Author thereof was too much addicted to one side , I made bold to leave out that which might offend any Christian palate , and have endeavoured that it should look with an equall and unpartiall eye upon all good Christians . And it were to be wished that we had more bookes in this kind , and that we did especially apply our selves to such kinde of books ; for men now adaies are immoderatly wedded to their own opinions , they labour to dispute well , not to live well , and delight more in books of controversy to strengthen them on that side they are , then in books of devotion to teach them what each good Christian should be . So that the admonition of the Apostle was never more seasonable then now , Let your moderatiō be known unto all men . Phil. 4. 5. That therefore others may be the better encouraged to peruse this so plaine and profitable a booke , I have presumed to shelter it under your Lordships gracious protection . And to whom could I more fitly dedicate so pious a worke then to your Lordship , in whom humility piety , and devotion , joyned with a singular temper and moderation are so well met together . The assured confidence of all these doth give great assurance , that you will favourably accept of the weak endeavours of Your Lordships humbly devoted Chaplaine WILLIAM PAGE . To the Christian READER . ANd to whom should I more fitly cōmend this pious worke of the Imitation of Christ , then to thee good Christian Reader whosoever thou art , and wheresoever thou dwellest ; I say wheresoever thou dwellest , for nowadaies it is an hard matter to find a good Christian : the Prophet bid them run to & fro , through the streets of Ierusalem , and seeke in the broad places thereof if they could finde a man , Ier. 5. 1. They were not so much troubled to find out a man as we shall be to find out a Christian. We so busie our selves about Controversies , that we forget to be good Christians . There was a time indeed when the name was first given at Antioch , Act. 11. 26. that it was then well set by ; but this lasted not long , for presently after they fell a sideing amongst themselves , and one cryed I am of Paul , another I am of Apollos , and another I am of Cephas , and another I am of Christ , and much adoe had S. Paul 1. Cor. 1. 12. to appease these factions : for presently after they fell to them againe , and have so continued , yea and encreased in them even unto this day . But Christ is not divided , saith the same Apostle , neither is this to imitate Christ the God of love and peace , who loved us when we were his enemies ; and the Apostle makes a good inference of imitation upon it . 1. Iohn . 4. 11. Beloved , if God so loved us we ought also to love one another : Nay as though there were nothing else required of a good Christian , and a follower of Christ , our saviour saith , Ioh. 13. 15. by this shall all men know you are my disciples , if you have love one to another . Seeing then this is the proper and peculiar badge and cognisance of a disciple of Christ to love his fellow disciples , what preface would be fitter here , then an introduction to all Christians to be in peace and charity one with another . But alas how unwelcome a taske is it , to entreat of peace and charity ! For he that goes about to part a fray , in all likelyhood will have blowes on both sides , especially where the opposites & combatants are fierce and violent , he that is eager on any one side shall be sure to finde some fast friends , but he that bewaileth the miserable distraction of the whole , and doth but set a foote forward to make up the breach , will finde few to take his part , but shall be sure to have many about his eares : And therefore we may observe that presently after our Saviour had said , Blessed are the peace-makers , Mat. 5. 9. 10. he immediatly addeth , Blessed are they that are persecuted for righteousnesse sake : knowing well enough that if a man will undertake to be a peacemaker , he must presently prepare to suffer persecution , and I know none greater then that of peace-makers in religion for they suffer on all sides , either by sharpe and bitter words , or by scoffing & jeering speeches . For although the hot-spurres of these times be at deadly fewde and bitter enmity one with another , yet will they like Herod and Pilate , joyne together and muster up their forces against those who labour any kind of pacification and desire to be quiet in the land . Wee is me ( saith David Ps. 120. 4. 5 6. that I am constrained to dwell with Mesech , and to have mine habitation amongst the tents Kedar : my soule hath long dwelt among them , that be enemies unto peace . I labour for peace but whn I speak unto them thereof , they make them ready to Battell . Never could the pious and peaceable Christian more truly cry out then now , My mothers Children were angry with me . Cant. 1. 5. A strange speech to call them Mothers children : had it not been a more easy & familiar way to say my Brethren or my Sisters were angry with me ( for so they must be , if they were her Mothers Children ) why then doth she make such an involved speech of it , My mothers children were angry with me . True indeed though they cannot choose but be her brethren , ( as being her Mothers children ) yet she doth not , she dares not call them brethren , for they will not acknowledge it , they hate the name of brethren , and make themselves professed enemies , and therefore she is forced to leave out this loving and affectionate compellation of brethren , and say in a kinde of strange phrase , My mothers children were angry with me . Yet should no man be discouraged , from performing so worthy a duty , for though there be a per●ecution that attends upō peace-makers here , yet is there a blessing promised them hereafter . And seeing our blessed Lord and Master Christ Iesus , when he was about to leave his Apostles and Disciples , he left unto them this golden legacy : Ioh. 14. 27. Peace I leave with you , my peace I give unto you , O how well would it become us his Priests to be men of peace , to write for the peace of Ierusalem , to pray for the peace of Ierusalem , for they shall prosper that love it . Psal. 122. 6. I will begin this exhortation unto peace and Charity , from that common name which we all beare in that we are called Christians , and doe all pretend to imitate Christ in our doctrine and practice . There was a time indeed when this name was much taken notice of and great danger for any man to owne it , when they had no other argument then , nor any other cause of their cruell persecutions , but to heare a man confesse Christianus sum , I am a Christian : But when these stormes were blown over , and the Church began to be in peace , this name of Christian was not so much regarded . And yet methinks the very name of Christian is not altogether to be contemned , for , unlesse I am deceived whosoever hath but this appellation may challenge a brotherhood with me , for in Scripture I find a brother and a Christian to be the very same , so that whosoever is a Christian will necessarily be my brother . 1. Cor. 7. 12. 13. If any brother hath a wife , saith the Apostle , that believeth not , and she be pleased to dwell with him , let him not put her away ; and if the woman hath an husband which believeth not , if he be pleased to dwell with her , let her not leave him : But if the unbelieving depart let him depart , a brother or a sister is not in bondage in such cases . Where the Apostle plainly sheweth that a brother and a sister are such as are Christians and opposite only to Infidels and unbelievers . Neither ought we to take that exhortation of Saint Paul 1. Pet. 2. 17. when he saith love the brotherhood , in any narrower sense , but that we should love every one that is a Christian , not only because he agreeth with me in some opinions concerning religion , but I ought to love him in that respect he is a Christian , and professeth Christ crucified . Neither ought we to love him thus with an ordinary kinde of love , in wishing him well and doing him good , for so we ought to love and doe good to all , but there is a more strict tie of love that lies upon us Christians one to another ; and therefore although the Apostle wisheth us to doe good to all men , yet especially to the houshold of faith , Gal. 6 , 10. that is , to such as be Christians . Were this precept of the Apostle practised as it ought to be , there would not be so much uncharitablenesse , nor peradventure so much dissention amongst Christians . Why can wee not consider one another as united in this blessed name of Christiā , and set aside for a time those names of faction and division● why should wee not rejoyce awhile in those things wherein we agree , and not alwaies be wrangling about those things wherein wee differ ? Of what moment those opinions are wherein we disagree I am not able to determine ; this I dare be bold to say , that the points wherein we are friends are of farre greater consequence , then those are wherein wee fall out . And yet we so eagerly contend one with another , and damne each other to the pit of hell , as though our differences were very important , & our agreement not worth the talking of . For my part I should be loath to exclude any visible Christian Church from all hopes of salvation , and if I must needs offend , I had rather give account to a mercifull God for too much mildnesse and Charity , then too much fiercenesse and severity : yet I hope to make it appeare that my opinion of Charity shall not exceed the bounds of verity . A chiefe cause of the continuance of these dissentions is , that men minde not so much the common cause of Christianity , as their own particular engagements , nor stndy how they may agree one with another , as how to uphold the side they are on : whereas would they set aside prejudice and partiality and cast an equall eye upon all the Churches , they would not spye so many faults abroad , and so few at home , but would freely confesse there might bee greater concord amongst Christians then now there is . No other unity doe I labour for at this time but that of charity , that Christians would not for some differences in opinion , pronounce such an heavy sentence upon one another , as is that of Damnation . If God should deale with us as we deale with one another , if he should censure us all , as we censure one another , I know not who should be saved : The Papist damning the Protestant , and some among us the Papists , and both of them any other that shall differ from them both . But my hope is , and my hearty prayer to God shall be , that he would be more mercifull to all these then they are one to another . When I consider with my selfe the manifold distractiōs of Christians about Religion , and the great fiercenes and violence used on all sides , every one thinking his own opinion truest , and consequently damning all others that differ from him , I could not but call to minde that prophecy of our blessed Saviour Mat. 24. 12. concerning these latter and worser times , Because iniquity shall abound ( saith he ) the love of many shall waxe cold : for although charity of it selfe be of a hot and diffusive nature , yet now clean contrary to the nature of it , it is in most men grown cold ; it being the nature of cold to contract and combine to congeale and draw into a narrow roome ; thus is it now with our charity . For whereas like the heat in our naturall bodies , it should diffuse it selfe into all the members thereof , unto the whole Christian Church , yet I know not how it hath , taken cold , for men contract their love now into a very small compasse and narrow roome , that is , to no more then to such who jumpe with them in the same opinion about Religion , leaving others who differ from them , to nothing but death and damnation . For not only in severall countries but in the same Kingdome , in the same City , nay in the same family there are severall Religions , or at the least severall opinions about Religion raigning : So that what Saint Austine complained of in his time is truly verified in these , Epist. 147. Thou seest ( saith he ) with how great and miserable distraction Christian houses and families are divided & troubled ; husbands and wives can agree well enough to goe to bed together , but they cannot agree to goe to Christs Altar together : There they sweare peace one to another , but here they can have no peace . Parents and children live well enough together in one house of their own , but one house of Gods will not hold them both . Their desire is that those should succeed them in their own inheritance , who yet think they have no inheritance with Christ. Masters & servants divide the cōmon Lord and Master of us all , who yet took upon him the forme of a servant , that so he might free all : I say never more fully verified then in these daies ; For in how many families shall we observe this great division , the husband goes to Church and the wife staies at home , or the wife goes to Church and the husband staies at home , and so between parents and children , Masters and servants . The father will give his sonne the portion of his land , who yet thinks he shall have no portion in the land of the living . The great division of the Christian world , was first between the East and West Churches , and this West hath been since subdivided into the Romā and the reformed Religion : So that the division amongst Christians which is considerable is but into three parts , the Eastern , the Romanist , & our Reformed . All Christian Churches , and so farre forth the members of them brethren and sisters ; and not only Christian Churches , but also Catholike & Orthodoxe in these points wherein they agree one with another , & with the Primitive Church . Why may it not be with these Churches as it was with those seven Churches of Asia which S. Iohn wrote unto , in which there were some things commendable , & other things amisse ? they were encouraged in the former and reproved for the latter . And although some of them were better then others , yet you shall scarce finde one of them to which he doth not say , habeo adversus to pauca , I have a few things against thee : And yet we shall finde that Christ himself was in the midst of all these seaven Churches , for he was in the midst of the seaven golden candlesticks , Revel . 1. 13. and had in his right hand seaven starres . Revel . 1. 16. For writing to the Church of Ephesus , he maketh this one of his attributes : Apoc. 21. These things ( saith he ) who holdeth the seaven starres in his right hand , who walketh in the midst of the seaven golden Candlesticks . So that our Saviour walked in the midst of all these Churches , even in that lukewarme Church of Laodicea , which he threatned to spue out of his mouth . And let Rome tell us never so much of her infallibility and unerring chaire , yet questionlesse there is none of our Churches , no not the best of them , that our Saviour may not say to her , habeo adversus to pauca , I have a few things against thee . And as those severall Churches , though some of them very faulty , yet were all severall members of Christ , and helped to make up one body : so all those Churches , though some of them much to blame , yet may all help to make up one Chatholique Church : and why may it not be so in these . Churches I speak of ? For first they all agree in that one and only foundation of Religion , Iesus Christ as the Apostle calleth him , No other foundation can any other man lay , then that which is laid , to wit Iesus Christ , and this no doubt is a sure and good foundation , and this maketh them to be Christian Churches , they are all baptized into Christ , and looke to be saved by his sufferings : And think not this to be a small matter ; for S. Paul desired to know nothing else , I esteemed not ( saith he ) to know any thing among you but Iesus Christ , and him crucified , and it worked upon his affection as much as upon his understanding . God forbid that I should rejoyce ( saith he ) save in the crosse of our Lord Iesus Christ , Gal. 6. 14. that is in Christ crucified . Besides this one foundation , they all embrace the two Testaments , the three Creeds , and the foure first generall Councells , and many other very materiall points . The discord amongst us Christians hath been long agoe objected to us ; and certainely there hath nothing so much drawn some out of the Church , and kept others from comming to the Church , as these quarrels amongst our selves ; Vnto whom I briefly answere : If they like not our differences , let them joyne with us in those things wherein we agree , and that is to be Christians , to beleeve in Christ and him crucified , and those other principall points whereof I speak , and to strive to imitate Christ to their power , and then our discords will lesse trouble them . It is true , we have not all built alike upon this foundation , but some no question have built wood and straw , as well as silver and gold ; yet all of us no doubt did strive to imitate Christ as neare as we could , both in our doctrine and in our practice : and certainly in these superstructures of religion , good intentions must goe farre , or else it will goe hard with many of us ; not that they altogether excuse the fault , but doubtlesse they take off much from the punishment . There is a difference between the East and west Churches , in what kinde of bread the Eucharist is to be receaved ; th● East receiving in unleavene● bread , the west in leavened . And herein though they differ among themselves , yet the● both strive to imitate Christ , because the one Church thought our Saviour used then the bread that was leavened , the other , that which was unleavened . Either Church is the lesse blameable because they think both that they follow our Saviours example . S. Austin in like manner doth prettily reconcile a difference between some concerning the time how often we should receave the holy Sacrament of the Lords supper ; for some it seemes in his time thought we were bound to receave the Eucharist every day , others but now and then . Some ( saith he Epist. 118. ) communicate daily , others but upon certain daies , some will omit no day , others will only receive on the Sabbath , and the Lords day . There is a freedome to be used in both these : Some will say we must not daily receive the Sacrament , because we ought to select and set apart some daies wherein we must live more carefully and religiously , and so come to the Sacrament more worthily and with greater devotion : On the other side , another tells us , yea but if the plague-sore of sinne and violence of the disease be so great and dangerous , such soveraigne medicines as these are not to be deferred . Of both these saith he let every man take his choice , and doe that which he thinks in his conscience he may best and most piously performe ; for neither of these dishonour the body and blood of our Saviour , but rather both of them doe strive to honour this saving Sacrament . For Zacheus rejoyced greatly to entertaine our Saviour in his house . The Centurion said , Lord I am not worthy thou shouldest come under my roofe ; both of these did worship and honour our Saviour , though after a diverse , and as it were a contrary manner , both of them being miserable by reason of sinne , both of them obtaining mercy for their sinnes . Thus one man to honour Christ dares not receive every day , another also to honour Christ dares not omit any day . And although these be but petty differences , yet why may I not apply it to controversies of greater moment , especially seeing that ancient Father S. Salvian lib. 5. de Providentia , hath found a good intention in the Arians the most pernitious and most dangerous hereticks accounted that ever have been in the Church ▪ They whom we account hereticks ( saith he ) account not themselves hereticks , for they so much esteeme themselves good Catholikes , that they defame us with the note and appellation of heresy . That therefore which they be to us , the very same are we to them . We are certaine that they injure the divine generation in that they say the Sonne is lesse and inferior to the Father : They think us likewise injurious to the Father , because we make the Sonne equall unto him . The true honour of God is amongst us , but they think that to be the honour of the Deity , to believe as they believe . They are undutifull but they think it the greatest duty of their Religion : They are impious but they think this to be true piety . They erre therefore , but they erre with a very good minde and intention , not with a hatred , but with a good affection towards God , verily believing that they honour and love God. Although they have not the right Faith , yet they notwithstanding think this to be perfect love towards God. In what manner they shall bee punished in the day of Iudgement for this very error of false opinion , no man can tell but the judge himselfe . A good lesson for the hot●purres of these times , with whom it is a very easy matter to pronounce damnation upon the very least disagreement in Religion , whereas this good Father would not determine any thing concerning these great hereticks the Arians , but leaves them to the mercy of the judge , not being able to discerne what they did deserve . You see that this holy Father findes out a good intention even in these hereticks . And if there was a good intention amongst those that were so grossely erroneous , why may there not be good intentions found out amongst us also , who are not at such great oddes , and acknowledged on all sides to have no such dangerous opinions amongst us . I speak not this any whit to countenance that opinion of the Arians , which is creeping into the Church againe , but leave them to stand or fall to their own master , and shall in the mean time be perswaded that they goe not against their consciences , and so farre forth hit will goe better with them : yet with this holy Father , not free them from punishment , but must referre the manner and measure thereof to the time of judgement . Those of the Church of Rome are so impatient of this doctrine , that they care not for being saved unlesse they may be saved alone ; And their writers generally agree upon nothing so much , as that out of their Communion there is no Salvation . One of their late writers , ( Barckly Paren . l. 1. cap. 1 ) can professe thus , We ( saith he ) proclaime with the whole Church , and we command with Moses that Heaven and Earth would heare us , that there is no communion between God and Belia , & that these Protestants doe so far differ from us in matters of faith , that they altogether in vaine expect those mansions of happinesse which are prepared for us . And afterwards he saith , Hee that dares believe a stubborne and obstinate Protestant can be saved , doth by so believing fall from the Catholike Faith. And that this is no private or obscure sentence of the Church , but that all Catholicks are of the same mind , that none of them are ignorant of it , nor any can dissemble it , unlesse he be an unexpert Divine , or for feare or ambition preferres some mens favour before the truth . Another of your company Camp. rat . 10. averres the same , with a very great and solemne protestation , I call to witnesse ( saith hee ) Gods Throne , and that tribunall at which I shall ●sand to give an accompt of these my reasons , and of whatsoever I have spoken or done , that either there is no heaven at all , or that it peculiarly and properly belongs unto us . I Campian , must yee be saved , and none but yee ? what is not heaven able to hold us as well as you ? Or will our salvation be any disparagement to yours ? It seemes it will. But to come a litle closer to you : Is it nothing with you at one breath , to throw so many soules headlong to hell , for whom Christ died ; and which is more who are already incorporate into Christ by Baptisme ? It cost more to redeeme their soules ; but you will let that alone for ever . Our comfort is that though you passe such sentence upon us here , yet you are not to be our Iudges hereafter , but must your selves come to give an account as well as we , & peradvēture of these speeches . Account us not men of so desperate and deplored an estate that wee would wittingly and willingly runne into hell ▪ why should not out salvation be as deere unto us , as yours is unto you ? or why should you not think us to have as great a care of our salvation , as you have of yours ? For could wee be perswaded that wee were in heresie , and that there is no salvation out of your Church , how quickly would we fly unto you ? How gladly would we be entertained by you ? what means and moans would we make to be members of your society ? Who can endure such peremptory pronunciations of Iudgment , of God's eternal wrath and condemnation upon us , before wee come to our hearing ? And seeing , God's mercy is overall his workes , who can endure that you should interdict God's mercy , and judge what the sentence of the Iudge shall be , before the day of iudgment . Lib. 1. advers . Pelag. So that if God had a mind to spare such sinners ( as you say we poore Protestants are ) yet by your verdict and prescription he could not be suffered to doe it as S. Ierome long agoe complained of Critobulus the Pelagian . Were we such tares in the field of the Church , as you would make the world believe , yet if you would imitate Christ , Mat. 13. you should let us grow till the harvest , lest you plucke up the good corne with us . Neither are you thus fierce alone , there are some of our own side , to requite you in your owne kind , are as confident that you cannot be saved , as you are that we cannot ; so that the Question now is , In which of our two Churches salvation is to be had ? For taking for granted that wee have excluded all others , and got heaven between us , we cannot be content to share it , but we must confine and ingrosse it to one of our Churches , as though it could not be had in both , nay as though it could not be had out of both ; for I am verily perswaded , and dare undertake to make it good , that those poore Easterne Christians , who differ from us both , will yet come to heaven assoon as either of us : which were it well considered might be a good means to pacifie this Question , and to abate the heate of many moe betweene us . But this monopolizing of Christ , although it be generally entertain'd by the Romane Partie , yet are not all our reformed Divines so straite lac't , but many of them , and those of no small note can be content that others should be saved with them , and therefore they are called by you , by way of derision ( Preface to Charity mistaken ) good fellow Christians . As though they had so much of the good fellow in them , that they have too little of the good Christian . And indeed you have most reason to be angry with these good fellow Christians , for they are like to doe you all the mischiefe , for having found that there may be salvation in our Church as well , yea , with more ease then in yours , we shall never be thinking of going any further . As for those who are so eager , `that will confine salvation to one certaine Church , you have some hope of them , that in time they may come over to you : And what you object to us as a crime , wee esteeme as our great glory , and account it one of God's speciall blessings that wee live in the bosome of a Church that is so charitable , and we are willing to have so much of the good fellow in us , because we would not have too litle of the good Christian : for though our Creed be compris'd in a narrow roome , yet our charity extends farre , not only to you , but the Easterne Church . We have a litle Sister , and shee hath no breasts , what shall we doe for our Sister , in the day when she shall be spoken of ? We have a litle Sister . Cant. 8. 8. Though the Church of Rome call the Church of Greece Hereticall and Schismaticall ▪ , yet we of the Church of England , esteeme her to be a Daughter of the Catholique Church , and our Sister , though now she be litle , yet she was a great one , not inferiour any waies to the Church of Rome , she brought forth many children , and gave milk plentifully ; but now alas she is litle by reason of her long persecution , and her breasts dried up , for now she is in a manner barren and able to bring forth but few children . And although Shee be in this poore and desolate estate , yet the Church of Rome will doe nothing for her , for when at the Councell of Florence shee desired aide of them against the Turkes , they gave her no succour at all , but left her in misery here , and adiudged her as they doe us to death and damnation hereafter . What shall we doe for our Sister ? so long as we acknowledge her for our Sister , wee should be willing to doe something for her in the day when she shall be spoken of ; for as yet no body speakes for her , no body laments her , but lets her alone , as if she deserved no pity , no succour , no commiseration , the Romanists have perswaded so many that she is schismaticall and hereticall in her tenents . But all those who esteeme of her as a sister , I hope will doe some thing for her in the day when she shall be spoken for , when her cause shall be pleaded , and she cleared from holding such dangerous and damnable Doctrines , then certainly she will have many to pity her , many to helpe her . But the confining of salvatito your owne Partie , hath not only sharpened the pens of many Writers to much bitternesse and condemning one another , but also hath unsheathed the swords of many Princes and Potentates to the great and lamentable effussion of much Christian blood . S. Paul thought it a strange thing in his time for a brother to goe to law with a brother : I speake to your shame ( saith he ) . Is it so that there is not a wise man amongst you , no not one that is able to judge betweene his brethren , but brother goeth to law with brother , and that under the Infidels ? 1. Cor. 6. 5. 6. What if S. Paul lived in these daies , wherein not only a brother goeth to law with a brother , but a brother goeth to warre with a brother , yea , and which is more , maketh that to be a motive unto his warre , to wit , Religion , which should be a forcible meanes of peace and reconcilement : Tantum religio potuit suadere malorum ? Is it possible that Religion should ever be the true mother of so much mischiefe ? No , no , ou● true mother the holy Catholike Church doth not further such designes , but lament them , and doth more justly complaine then Rebecca did when twinnes strove in her wombe , seeing it is so , why am I thus . For shee could be content would her children but strive , and struggle one with another , but when they come to blowes and blood , yea much effussion of blood , as we see at this day , how can she be but like Rahel weeping for her children and not be comforted because they are not ? Mat. 1 18. When was that ever more truly fulfilled then now , they that kill you shall think they doe God good service ! Ioh. 16. 2. Doe you not think you have done God good service in those many massacres in France , in every of which how many thousands of poore Christians have you swept away with such a suddaine destruction , that had they been willing , you gave them not so much time as to repent them of their Protestancy ? Doe you not think that you had done God good service , if that horrible designe of the Gunpowder-Treason had taken effect , a prodigie not to be spoken of without horrour and amazement , void of all humanity as well as Christianity . But doe what you can , call us Heretiques Schismatiques , and what other disgracefull name you can invent , imprison us , banish us , strangle us , stifle us , burne us , hang us , wee are yet your brethren . Certainly had our Savi-intended to begin or propogate his Church by this meanes , hee could as easily have sent forth mighty men of warre to compell others to believe in him , as poore fishermen who catch none but such as come to net , or are fairly allured to lay hold on the bait . If this open hostility were used against the Turks , the common enemy of the Christian name , there were some pretence for it ; and therefore we read that Moses , Exod. 2. when he saw the Israelite and the Egyptian fight , he did not say , why strive you , but drew his sword , and slew the Egyptian , but when he saw the two Israelites fight , he said , yee are brethren why strive yee . What a glorious sight would it be to see the red Crosle once againe advanced as it was in the daies of Constantine ? and if wee did not see it written in heaven , I hope wee should finde it true upon earth , in hoc signo vinces . Vnto this holy warre I suppose all they would come , who have promised to fight under Christ's banner . And set aside for a while this private interest of Protestant , and Papist , and Grecian , and Lutheran , and Calvinist , and Arminian , and Socinian , and if there be any other division amongst us , and take upon us that generall livery of Christianity , and so joyne together to rescue our brethren from that wilde Boare of the Forrest which hath laid wast this goodly vine ; & afterwards we might see how we could decide the Controversies amongst Christians : For whosoeuer is in the right , I hope wee are all well enough perswaded that he is in the wrong . Could Herod and Pilate , otherwise deadly enemies be made friends , and agree together to condemne Christ , and shall not those , who are already brethren and therefore should be friends , combine together to save Christ : I say to save Christ , for so long as we save and preserve his members , we save and preserve him ; but so long as we suffer his members to be thus persecuted and oppressed , hee cannot choose but suffer with them : But wee in steed of bandying against the common enemy , muster up our forces one against another , and find that to be true by lamentable experience , there is no greater hatred then of brethren that are falllen out . Seeing then that all Christians are brethren , I say brethren , as having one Father of us all , brethren as having one faith , one Lord , one Baptisme , whereby we are borne into the Catholike Church , and one food by the Sacrament of the Eucharist , which makes us groane to be perfect men in Christ ; seeing we are all these waies brethren , I may well say as Moses did , yee are brethren why strive yee ? or if yee must needs be striving about matters of Religion , strive and strive earnestly for the faith which was once delivered to the Saints . And because I say we are brethren I would not have you think we like not the cause we have in hand , or that we are ready to yeeld unto you , and presently joyne hands with you , as some of you imagine , and many of our side causelesly suspect , but this is all , we would have the breach no greater then it is , and would not have the world believe , because we differ in some things , that wee agree in nothing . And although we call you brethren , wee will not winke at your faults , or joyne with you in them , but this doth put us in minde to admonish you more gently of them as brethren , though you rage never so fiercely against us , for by this meanes wee shall expresse our charity towards you , and so heap coles of fire upō your head . God he knowes we are farre enough from yeelding to you as Romanists , yet should we not be charitable to you as Christians , we were much to blame . But ●ee how you mistake , or rather indeed pervert and abuse this our charity : For ( say you ) by your own acknowledgement , there may be salvation in our Church , but we all deny there can be salvation in yours , therefore all if they had care of themselves would have recourse to us , for it is the safer way to be a member of that Church where both sides yeeld there may be salvation , then in that where one side denies it . This were something if Salvation or Damnation depended upon opinion , but I suppose that charitable opinion of ours in hopeing you may be saved , makes you never a whit the nearer heaven , but our selves , and that rough censure of yours in setting us all out for damnation , makes us no whit the neerer hell but your selves . And I had rather be a member of that Church which holds there may be salvation in both , then of that which holds there can be salvation but in one . For holding with the first I am safe wheresoever I am , but holding with the latter , I must be in danger wheresoever I am . I say wheresoever I am ; for I am not only in danger of my salvation , if I be in that Church wherein I think there is no salvation , but also in that out of which I think there can be no salvation , because I confine salvation to one of these , which though I think it be in this alone , yet it may be in the other alone . Many other motives unto charity might be shewed , but these briefly shall suffice for me , The one is , that we are Christians , and therefore brethren , and so ought to love as brethren ; Another is , in that I hope our intentions are good , and that none maintaines a false opinion perversely against his conscience ▪ and this last is , that for some opinions that are not so orthodoxe yet there may be hopes of salvation , although it be not without smart and punishment . Now let me say unto all Christians , as S. Paul doth to the Corinthians 2. Cor. 6. 11. 12. 13. O yee Christians , our mouth is open unto you , and not only so , but our heart is enlarged , not only to the Roman , but even to the East Church , and to as many as call upon the name of our Lord Iesus . Ye are not straitned in us , but ye are straitned in your own bowels , now for a recompence in the same , I speak unto you as unto Brethren , be ye also enlarged . Let me bespeak all learned Prelats and Pastors on all sides , as S. Austine Epist. 147. doth Proculianus a Bishop and a favourer of the Donatists , I pray and beseech thee ( saith he ) if there be any good disposition in thee , which many doe extoll , and commend , if it be not a counterfeit courtesy by reason of worldly honour , that the tender bowells of pitty and compassion begin to yerne in thee , and that you would have these controversies discussed between us at the length , not by wrangling and railing one at another , but by fervent prayers and earnest supplications unto Almighty God , and by comparing all things peaceably and examining them in the spirit of meeknesse , lest the poore ignorant people which now yeeld to and willingly obey our jurisdiction and command over them , presse us with this their submission and dutifull obedience to us in the day of the Lord Iesus , and say , they did as their leaders directed them , but rather by our unfained love and charity , being together with us drawn from those by paths of errour and dissention , they should be directed into the right way of truth and peace . I will conclude all with our Churches prayer , that it would please God to inspire continually the Vniversall Church , with the spirit of truth , unity and concord , and grant that all they who doe confesse his holy name , may agree in the truth of his holy word , and live in unity and Godly love ! And although we cannot at the first attaine to that perfection to be of one minde , yet let us beginne to be charitable , and beare with one another ; for who knowes but that by entertaining this bond of peace , we may in good time come to the unity of the spirit ; which he heartily wisheth , and daily prayeth for , who is Thine in Christ W. P. THE IMITATION OF CHRIST . THE FIRST BOOKE . CHAP. I. Of following Christ , and the contempt of all worldly vanities . HEE that followeth me walketh not in darknesse , saith our blessed Saviour the true light . 2 And because he is truth as well as light , we must follow him , if we will truly be enlightned , and cast off all the workes of darknesse . 3 Let it be then our chiefest care fully to tread in his blessed steps . 4 His sacred documents were they rightly understood , doe farre exceed all humane instructions , and he that hath the spirit of Christ , shall be sure to find there the hidden Manna . 5 But so it falls out that many though they often read and heare this Gospell of peace , though they are many times made partakers of these dainties , yet they relish them not , because they have not the tast of the spirit . 6 But he that will be Christs best Schollar , must translate his words into deeds , and he that will truly know what his Saviour hath said , must be sure to practise what he hath done . 7 What will it profit a man profoundly to dispute of the Trinity , and yet be puffed up with pride and so displease the Trinity . 8 It is not eloquence of words , nor strength of understanding that makes any man more holy and just , but it is a vertuous and religious life that drawes neere unto God. 9 I had rather feele the effect of compunction in my heart , then know the nature of it in my head . 10 Suppose thou couldst repeat the whole Bible , and many other good sayings without-book ; it would argue thee to have a good memory , but not to be the better Christian. 11 Vanity of vanities and all is vanity besides the love of God , and his alone service . 12 This is chiefe wisdome , through the contempt of this world to passe unto a better . 13 It is vanity then to hunt after riches because they are transitory , or trust in them because they are uncertaine . 14 It is vanity also to be ambitious after honour , and greedy to climbe up into any high place . 15 It is vanity to follow after fleshly lusts , and desire that which will hereafter adde to thy punishment . 16 It is vanity to wish for a long life , and to be altogether carelesse of a good life . 17 It is vanity only to have a care of this present life , and not to have an eye to that which is to come . 17 It is vanity to love that which is quickly gone , and not to hasten thither where is joy without end . 18 Remember often that saying The eie is not satisfied with seeing , nor the eare with hearing . 18 Labour then to withdraw thy soule from the love of things visible , and to fixe upon the delight of things invisible . 19 For those that follow their sensuality defile their conscience , and whiles they gaine the favour of men , they loose the grace of God. CHAP. II. To have an humble opinion of ones selfe . EVery man doth naturally desire to know ; but knowledge without the feare of God , what availeth it ? 2 Better is the poore iusticke whose conversation is in heaven , then the proud Philosopher vvho is still gazing into heaven . 3 He that knowes himselfe well indeed is vile in his owne eyes , and is not affected with the applause of men . 4 Though I knew all things in the world , yet had not charity , what would it helpe me before God ? who will judge me according to my works of charity . Be not very greedy to know much , for there is in it great distraction and deceipt . 5 Those that be learned would willingly be taken notice of and accounted wise . 6 There be many things the knowledge of which doe profit the soule litle or nothing . 7 And he is very unwise that troubles himselfe much with any thing , but that which may further his salvation . 7 Multitude of words doe not satisfie the mind , but a good life doth refresh the soule , and a cleare conscience makes us very confident with God. The greater knowledge thou hast , the heavier shall be thy Iudgment , unlesse thy life be so much the more holy . 9 Be not then lifted up with any knowledge or learning , but rather let the increase of thy knowledge be the increase of thy feare . 10 If thou thinkest thou hast a good understanding and knowest much , yet know withall that thou art ignorant of much more then thou knowest . 11 Be not wise in thy owne conceipt but rather acknowledge thine ignorance , and say , Lord I thanke thee that I am not ignorant how ignorant I am . 12 Why shouldst thou preferre thy selfe before any , when there are many more learned and skilfull then thy selfe 13 Wilt thou know and learne any thing for thy profit , study to be unknowne , and nothing to be accounted of . 14 This is the highest and most usefull study truly to know thy selfe , and then to despise thy selfe : To esteem nothing of thy selfe but alwaies to have a good and high opinion of others is great wisdome and perfection . 15 Though thou seest another openly to offend or commit some great crime , yet thou shouldst not presently think thy selfe better then he , for though thou art so for the present , yet thou knowest not how long thou canst continue so . 16 'T is true , we are all of us frail , yet this is the way to gather true strength , to think no man more fraile then thy selfe . CHAP. III. Of the Doctrine of truth . HAppy is he whom truth teacheth not by letters and words that vanish , but in its owne proper shape . 2 Our ovvne opinion and conceit doth ofttimes deceive us , and at the best sees but a litle . 3 What profit is there to cavill much about secret and obscure points , seeing we shall never be called in question for not knowing them . 4 Great folly it is to neglect profitable and necessary studies , and busy our selves incurious and dangerous inquiries , for in so doing we have eyes but see not . 5 Why spend we so much time in learning genus and species , and other logicall words , he is rid from a great many of opinions , whom that everlasting Word doth speake unto . 6 All things have their being of that one Word , and all things doe speake according to that one Word , & this is that beginning which doth speake unto us , without whom no mā understandeth or judgeth any thing aright . 7 Hee to whom all things are one , and who draweth all things to one , and beholdeth all things in one , the same can stand firme in his heart and repose himself quietly in his God. 8 O God which art the eternall truth make me one with thee in everlasting love ! Many times to read much and to hear much , it●irketh me , in thee is all I would have or can desire . 9 Let all teachers hold their peace , let all Creatures keepe silence in thy sight , but speake Lord for thy servant heareth , speake thou alone unto me and it sufficeth ! 10 By how much the more one is united to himself , & admitteth of no admixture within himselfe , by so much the more easily doth he cōceive high mysteries , because he is enlightned from above 11 A pure , sincere , and stayed spirit is not distracted , though it be imploy'd in diverse matters , for that it worketh all to the honour of God , and labouring for inward tranquillitie seeketh not it selfe in any thing it doth . 12 Who hinders and troubles thee more then the unmortified and unruly affections of thine owne heart ! 13 A good and godly man before he doe any businesse outwardly abroad doth first rightly order it inwardly at home . 14 Neither shall his imployment drive him to any corrupt inclination , but he will draw it to the rule of right reason . 15 Great are the confliccts of every good Christian , but of all combates the forest is to conquer our selves . 16 This then should be our chiefe endeavour continually to maintaine the sight , and every day to be stronger and better then another . 16 The greatest perfection wee can attaine to in this life , it hath some imperfection annexed to it , and our greatest light of knowledge is not void of some darknesse . 17 An humble knowledge of thy selfe , is a more secure way to heaven , then a profound searching into other kinds of learning . 18 Not that humane learning is blame-worthy , nor the knowledge of any thing whatsoever is to be disliked , because it is good in it selfe , and ordained of God. 19 But yet a good conscience is to be preferred before all knowledge , and a vertuous life before all learning . 20 But because men commonly labour more to know well , then to live well , this makes them so much to wander out of the way and reap litle fruit of their labours . 21 O if men would be as carefull in removing vices , as they are in moving questions , there would not be so much loosness amongst the vulgar , nor such enormities in retir'd places ! 22 Assuredly at the day of judgment we shall not be examined how many bookes we have read , but how many good workes we have done ; not how rhetorically we have spoken , but how religiously we have lived . 23 Tell me now what 's become of all those great Doctors and Masters in Israell , which thou knewest to be so famous and pointed at in their life . 24 Others now possesse their places and preferments , and perchance doe scarce ever so much as thinke of them . 26 In their life time they seemed to be some body ; who but they ? but now they are gone , we heare not a word of them . 27 O how quickly doth the glory of this world passe away ; would God their life had been answerable to their learning , then had their study and reading been to good purpose ! 28 Alas how many perish in the world through this vaine knowledge , in that they make small account of the worship of God. 29 And because they rather strive to be high then humble , therefore they vanish in their vaine imaginations . 30 Accosding to thy charity so is thy greatnesse , he is truly great who is litle in his own eyes , and lightly esteemeth all height of honour . 31 He is wise indeed who accounteth all things else but dung that he may winne Christ , and he is learned indeed that abandoneth his owne will that he may doe Gods. CHAP. IV. Of Providence or Prudence in our actions . VVE must not rashly believe every word of man , but warily and seriously ponder whether it be consonant to the will of God. 2 But alas such is our weaknesse and so great our infirmity , that we oftner think and speake the worst of another then the best . 3 But such as be perfect will not easily give credit to every tale that is told them , they know how prone every man is by nature unto evill , and how easy it is to offend with the tongue . 4 It is a point of great wisdome to be neither rash in our actions nor stiffe in our opinions . 5 And as great wisdome it is not to believe all thou hearest , nor yet what thou hearest and believest , to be by and by telling it another . 6 Take advise of a wise and conscientious man , & follow his better instructions rather thē thine own fancies . 7 A good life maketh a man wise to God-ward , and giveth him great experience in many things . 8 The more humble a man is in himselfe , and obedient to his God , the more prudent shall he be in all his affaires and injoy greater quietnesse of mind . CAAP. V. Of the reading of holy Scriptures . IN the holy Scriptures we must looke after the truth of the matter , not the eloquence of the words , and we should read them with the same spirit they were penn'd . 2 We ought rather to marke in them the evidence of the spirit , then the excellency of the words , for it is better to read a Booke that brings devotion to my heart , then knowledge to my head . 3 Let not the authority of the Writer be he of great or small account , but the pure love of truth , move thee to read and seeke out not so much who it is that speaketh , but diligently mark what it is that is spoken . 4 Men are here to day and gone to morrow , but the truth of our Lord remaineth for ever . God speaketh to us sundry waies , without respect of persons . 5 In reading the Scriptures our curiosity doth often hurt us , when we goe about to comprehend that , which indeed we should let alone . 6 If thou desirest to reap commodity read withall humility simplicity , and fidelity , and never covet to be accounted learned . 7 Be questioning alwaies with godly men , and hearken with silence unto their sayings , be not offended with the Proverbes of thine elders , for they are not left unto us without a cause . CHAP. VI. Of inordinate desires and affections . VVHensoever a man desireth a thing inordinately , he is presently disquieted within himselfe . 2 The proud and covetous men are never at rest , but the poore and meeke-spirited live together in abundance of peace . 4 The man that is not yet throughly mortified is quickly tempted , yea and overcome too with small and triviall things . 5 He that is weake in the spirit and as yet carnally minded , and prone unto sensuality , can hardly withdraw himselfe altogether from earthly desires . 6 And therefore it often grieveth him when he goeth about to withdraw himselfe , and is easily moved to anger if any one doth withstand him . 7 But if he hath followed therein his appetite , he is presently gauled with remorse of conscience , because he hath yeelded to his unruly passions , which doth no whit make to the peace he sofght for . 8 Wherefore the true peace of mind is gotten , not by following but resisting wicked af●ections . 9 There is no peace then in the heart of a carnall man , nor in a man that is addicted to outward things , but to the upright man and him that is fervent in the spirit , there is great quietnesse . CHAP. 7. Of Flying vaine Hope and Pride . IT is a vaine thing to trust either in man or any other creature , for there is no helpe in them . 2 Be not ashamed to be in subjection to others for the love of Iesus Christ , and to be esteemed poore in this life , count it thy great riches . 3 Depend not upon thyselfe , but put thy confidence in the Lord , doe what lies in thee , and God will blesse thine endeavour . 4 Trust not to thine owne knowledge , nor in the policy of any mortall man , but rather in the grace and favour of God who exalteth the humble , and humbleth those who exalt themselves . 5 Glory not in thy wealth though thou have much , nor yet in thy friends though they be mighty , but in God who giveth all these , and would gladly give thee himselfe before all these . 6 Be not proud neither of the beauty of thy face , or bignesse of thy body , for a litle sicknesse doth deforme the one , and consume the other . 7 Be not too well conceited of thy wit and abilities of nature , least thou displease God , who is the sole-giver of all the goods of nature . 1 Esteeme not thy selfe better then others , least God who best knows what is in man , account thee worse then others . 9 Be not proud of well doing , for God judgeth not as man doth , for that often offendeth him , that pleaseth them . 10 If thou hast any goodnesse in thee think that another hath more , so shalt thou preserve within thee that rich treasure of humility . 11 To debase thy selfe under all men can never hurt thee , but to preferre thy selfe before any man may doe thee some harme . 12 The humble man is in a continuall calme , but the haughty mind fumeth commonly with indignation . CHAP. VIII . Of avoiding too much familiaritie . OPen not thine heart to every man , but communicate thine affaires with the wise and godly . 2 Acquaint thy selfe with the grave and aged , and delight not much in young and strange company . 3 Flatter not the wealthy to make him proud of his riches , neither doe thou willingly appeare before great personages . 4 Keep company with the humble the sincere and devout , and conferre with them of those things that may be for thy edifying . 5 Be not in speciall familiar with any woman , but in generall commend all good women to God. 6 Carefully avoid too much acquaintance with men , that thou maist be the more familiar with God and his holy Angels . 7 Although thou oughtest to have charity towards all men , yet hold familiarity but with a few . 8 Many men unknowne unto us may be famous for their good parts whose bodily presence doth seeme to be but contemptible . 9 Some men we know not are cried up for their worth , who being well acquainted with deserve litle to be regarded . 10 We think sometimes to please others by being acquainted with them , whom yet we more distast with our lewd behaviour , then delight with our company . CHAP. IX . Of Obedience and Subjection . THough it be very hard to live in obedience under a Governour , and not to be at our owne disposing , yet it is farre better to obey then rule . 2 Many live under obedience rather out of necessity then willingly , such easily vexe and punish themselves , and are ready to murmure and repine upon a small occasion . 3 Neither can they attaine to any freedome of mind , unlesse they cheerfully submit from the heart and for God's sake . 4 Turn hither or thithér , goe whither thou wilt , thou shalt never find so much case as in humble subjection under a Governour . 5 The very imagination and change of places hath deceived many a man , when he was under he thought there was no life to a Ruler ; now he commands , he holds it better to obey . 6 'T is true , every man is willing to follow his owne fancie , and is apt to make much of those that are of his mind . 7 But if God be amongst us we will discard our owne opinion , rather then disturb the common peace . 8 It may so fall out that thou art in the wrong , for who is so wise that he can fully know all things . 9 Therefore trust not too much to thine owne opinion , but be willing to give an eare to the judgment of others . 10 But suppose thou art in the right , yet if for God's and quietnesse sake thou shalt forbeare thine opinion , thou shalt gaine more by thy humility , then thou shalt loose in thy knowledge . 11 I have oftentimes heard that it is more safe and secure to heare and take counsell , then to give it . 12 It may so fall out that a mans owne judgment and opinion may be right enough ; but not to hearken and yeeld to others when good reason requ●res , must needs be a signe of great stubbornnesse and pride . CHAP. X. Of avoiding superfluity of Words . TAke heed of publique meetings as much as is possible , for to talke of worldly affaires doth us great harme mean we never so well . 2 For we are quickly defiled and even led captive by vanity , and for my part I have wished many times that I had been either silent or absent . 3 But what might be the reason we are so apt to conference , seeing we so seldome breake it off without some hurt of conscience . 4 The reason hereof I conceive to be this , that by mutuall communication we much comfort one another , and refresh our wearied soules oppressed with many cares . 5 Of what we love best or desire most we are apt to think and speak freely , or else of those things that doe most trouble and molest us . 6 But alas this is often to small purpose or profit , for this outward comfort is a great hindrance to the inward , and our humane discourse to our heavenly consolation . 7 That thou passe not thy time idlely , spend it in watching and prayer , but if it be fit for thee to speak , speak those things that may edifie . 7 An evill custome and carelessenesse of profitting in good workes , is a great meanes to make us very fruitfull in ill words . 8 To compare spirituall things with spirituall things doth greatly further our progresse in the spirit , especially where men of like minds and spirit are joyned together in the Lord. CHAP. XI . Of obtaining peace , and desire of profiting . VVOuld we not busie our selves in other mens imployments , which we have nothing to doe withall , we might enjoy at home much peace within our selves . 2 How can he continue long in any quietnesse , that thrusteth himselfe into other mens affaires , who seeketh occasion to be busie abroad , and seldome takes occasion to recollect himselfe at home . 3 Blessed are the simple and pure in heart , for they shall inherit abundance of peace . 4 Why are some of the Saints come to such perfection , & given to so much contemplation , but because their whole care hath beene to mortify themselves and their earthly desires . 5 And this hath made them able freely to attend their own affaires , and with the whole strength of their soule to unite themselves to their God. 6 But as for us we are too much carried away with our unbridled passions and too too sollicitous for temporall trash . 7 We also seldome overcome any one vice as we should , we are not enflamed to profit daily more and more , and this makes us continue cold in devotion , and luke-warme in Religion . 8 Were we but once throughly dead unto our selves , and not inwardly entangled in our owne soules , then should we relish the things that are above , and get some experience of heavenly contemplations . 9 The greatest and indeed the only impediment is , that we are in bondage to our passions and vile affections , and labour not to follow the perfect footsteps of the faithfull . 10 And when any small adversity befalleth us , then we are very soone cast downe , and betake our selves to the miserable comforters of this world . Now if we would not give back but like valiant souldiers stand upon our guard doubtlesse the Lord would send us helpe from above . 12 For he that gives occasion to fight , to the end we may get the victory , surely is ready to helpe those that fight manfully . 14 If we place our progresse in religion onely in these outward observances , then will our devotion come quickly to an end . 15 Wherefore we must lay the Axe to the very roote , that our unquiet affections being eradicated we may finde rest to our soules . 16 If every yeare we did but root out one vice , we should in a few yeares become perfect men . 17 But we often finde it to bee cleane contrary , that we were better and purer at the beginning of our conversion , then we have been after many yeares of our profession . 18 And whereas our fervour and forwardnesse should increase daily more and more , we think it a great matter if a man retaine but some part of his first love . 19 Did we but straine and force our selves a litle at the first , then might we doe all things afterwards with ease and delight . 20 I confesse indeed it is hard to leave old wonts , and as hard , yea harder to goe against our owne wills . 21 If thou art not able to overcome these things that be litle and light , how wilt thou be able to conquer those things that are more difficult ? 22 At the beginning therefore strive with thine owne inclination , and unlearne if thou canst a naughty custome , lest otherwise when thou wouldst , thou canst not so easily , and all that thou endeavourest will be but in vaine . 23 O if thou didst but consider what peace thou should'st reape unto thy selfe , and joy unto others by behaveing thy selfe well , I suppose thou wouldst be more carefull of thy proficiency towards God , and fearefull to give any offence unto man. CHAP. 12. Of the profit gotten by adversity . IT is good for us sometimes to suffer affliction and contradiction , because they oftentimes call a man home unto himselfe . 2 They make a man to know that he liveth here but in banishment , and that he must not trust to any thing in this world . 3 It is good for us sometimes to be crossed and contradicted , yea to be ill spoken of , and ill thought of , although we both doe and mean well . 4 These wonderfully increase in us the vertue of humility , and strongly beat downe in us the vice of vain-glory . 5 For then we more earnestly call God to witnesse in us and for us , when men abroad dis-esteeme us and give no credit unto us , 6 Therefore ought a man so wholly to depend upon God , that he needeth not to seeke after many comforts amongst men . 7 When a man of good meaning is troubled or tempted , when he is vexed outwardly in body or inwardly in mind . 8 The more he considereth he standeth in need of God's assistance , without whose helpe he perceiveth he can doe nothing that is good . 9 Then he sorroweth and greatly ●igheth and desireth to be delivered ●rom the miseries he endureth . 10 Then is he weary of living any longer , and wisheth death were at hand that he might be dissolved and be with Christ. 11 Then also he well perceiveth and is throughly perswaded that full security and perfect peace cannot be had in this world . CHAP. XIII . Of resisting Temptations . SO long as we live in this wicked world we must look to be troubled with miseries and ●●mptations . 2 Hence we find it written in that holy Book of Iob , The life of man upon earth is but a warfare and temptation . 3 Therefore ought every one to be very carefull of his courses ; and that he be not led into temptation throughly arme himselfe with watching and praier . 4 Lest the Devill find occasion to entrappe and deceive us , who never slumbereth but rangeth about seeking whom he may devour . 5 There is no man so holy or perfect but is tempted sometimes , and to be utterly without them is altogether impossible . 6 Though temptations seeme for the present to be grievous and troublesome , yet are they often very profitable to us in the end . 7 They are instructions , purgations and humiliations unto us , they instruct our lives , they purge our affections , and humble our soules . 8 All the saints of God have profited in this life , and passed unto a better through many tribulations and temptations . 9 And those that have not beene able to endure these temptations , have become reprobates in themselves and back-sliders from God. 10 There is no order so sacred , no place so secret , where there is not either temptations to try thee or troubles to molest thee . 11 There is no man whilst hee lives can be wholly free and secure from temptations . 12 Though we had none without us , we have enough within us , being all of us borne in concupiscence and sinne . 13. Temptations come upō temptations , miseries upon miseries , & having lost our first happinesse , we have eversome unhappinesse or other to endure . 14 Whilst many sèeke to avoid temptations , they are plung'd into them deeper , and some to shunne one trouble fall into a worse . 15 By flying wee shew our selves not conquerors but cowards , it is patient abideing and true humility that make us stronger then all our enemies . 16 He that cuts off but the branches of temptations , and plucks not up the roote from whence they spring , shall be litle the better . 17 For they will assaile him so much the sooner and make him worse then he was before . 18 By litle and litle ( through Gods helpe , ) by patience and longani●ity thou shalt more easily get the mastery , then by any sudden violence or ●turdy importunity . 19 Often take good advise when thou thy selfe art tempted , and deale not roughly with another that is tempted , but minister unto him comfort , as thou wouldst be comforted thy selfe . 20 The very roote and originall of all evill temptations , is the great inconstancy of our mindes , and the litle confidence we have in our God. 21 For as a ship without a sterne is tossed to and fro with wind and weather , so a carelesse and unconstant man hath great variety of temptations . 22 As fire tryeth yron , so temptation a just man , we know not oftentimes what we are able to doe , untill temptations doe shew us what we are . 23 We must be very watchfull then especially , when temptation is but newly begunne , for then is the enemy more easily overcome . 24 If thou suffer him not to enter in at the doore of thine heart , but givest him his answer at the threshold when he gives the first knocke . 25 Wherefore one said very well , Take a disease at the first , and 't will easily be cur'd , But an after remedy will be hardly endur'd . 26 For first of all there comes into thy minde a bare cogitation , next a strong and vehement imagination , after that an evill motion and consent joyned with a wonderfull delectation . 27 And so our deadly enemy if we set him but put in his head , doth after with greater ease draw in the whole body . 28 And by how much the longer before any man stirreth against his enemy , by so much the weaker is he when he doth resist , and his enemy the stronger whom he must resist . 29 Some suffer greatest assaults in the beginning of their conversion , and some at the later end , but others are much troubled all their life long . 30 Some againe are but gently and lightly assaulted according to the wisdome and equity of the divine appointment , which weigheth the state and conditions of all men , and pre-ordaineth all things to the salvation of his elect . 31 We ought not therefore to despaire when we are tempted , but so much the more fervently pray unto God , who is ready to helpe us in all our adversities . 32 Who according to the saying of S. Paul will not suffer us to be tempted above that we are able , but will give an issue with the temptation , that we may be able to beare it . 33 So then in all temptations and tribulations let us humble our soules under the mighty hand of God for the humble in spirit will he save and exalt . 34 In these troubles and adversities a manis proved how much he hath profited , and the more his vertue hath been manifested here , the greater shall be his reward hereafter . 35 Nor is it any great matter for a man to be zealous and devout when nothing doth trouble him , but if in time of adversity he beare himselfe patiently there is good hope he hath profited not a litle . 36 Some there are who in great and fierce temptations are strangely preserved , who in small and ordinary trials are often overcome . 37 To the end that being truly humbled they never in great matters trust to their owne strength , who in such small trifles have shewed themselves to be so weak . CHAP. XIIII . Of avoiding rash Iudgment . BEware thou judge not rashly the deeds of other men which thou shalt the better take heed of , if thou let thine eyes reflect upon thy selfe . 2 In judging of others a man labours in vain , is commonly deceived and easily offendeth , but in judging and examining himselfe , his pains is alwaies well bestowed . 3 As we fancie any thing commonly we judge of it thereafter , for private affection doth easily oversway sound judgment . 4 If God were alwaies the pure intention of our desire , we should not be so much troubled with the repugnancy of our sensuality . 5 But still some inward secret inclination , or some outward molestation comes in thy way , and either the flesh within , or the world without drawes us along after them . 6 Many in their actions would make you believe , nay have made themselves beleeve , they intend some publique good , when indeed they aim'd at their own private ends . 7 They seeme also to live at their hearts ease , so long as things goe well with them but if any thing fall out otherwise then they look for , then quickly they are troubled and discontented . 8 Great dissention riseth many times amongst friends and neighbours , yea amongst those that be zealous and religious through diversity of opinions . 9 It is a very hard matter to leave an old custome , and no man is willingly drawne further then his owne eyes will lead him . 10 If thou followest the conduct of thine owne reason and industry , more then the subduing vertue of thy Saviour , seldome and slowly shalt thou be illuminated from above . 11 For God will have us fully and perfectly submit our selves to him , and transcend the narrew reach of all reason by love that is enflamed . CHAP. XV. Of workes proceeding from Charity . VVE ought to doe no kind of evill either for any profit to be gotin this world , or for the pleasure of any man. 2 Yet for the helpe of the needy we may passe over it for a time , or doe another insteed of it , and this is not the losse but the change of a worke and that for a better . 3 Let thy worke be never so great and glorious , without charity it is nothing worth ; be thy worke but small and triviall , yet done in charity , is very effectuall . 4 For God regardeth not so much what is done , as how and with what affection a thing is done , he doth most , that loves most . 5 He doth much that doth a thing as it should be done , and he doth so who preferres the publique good , before his owne private affections . 6 Naturall inclination , selfe will , hope of reward , desire of gaine , are seldome wanting to our workes , and so that which seemes to be charity is rather indeed carnality . 7 He that is endowed with true and perfect charity , he seeketh himselfe in nothing , but desireth and only studieth God's glory in all things . 8 He doth also repine at no body because he loveth no private ioy , nor will he reioyce in himselfe , but above all things desireth to be blessed in his God. 8 He attributeth nothing that is good to others , but wholly referreth them all unto God , from whom as from a fountain all things doe proceed , and in whom finally all the Saints have their fruition of rest . 9 O he that hath but one spark of true charity would easily discerne all earthly things how full they are of vanity . CHAP. XVI . Of bearing with other mens defects . THose things which no man can amend either in himselfe or in others he ought to beare patiently until God have otherwise disposed . 2 Think with thy selfe , that perchance it is better to be so for thy triall and patience , without which all our good works are litle to be regarded . 3 Thou oughtest to pray notwithstanding when thou hast such impediments , that God would vouchsafe to helpe thee that thou maist beare them patiently . 4 If one that that is once or twice admonished cannot endure it , or will not amend , be not rigorous with him , because he hath offended , doe not thou offend . 5 But commit thy whole cause to God , that his will may be fulfilled and his name honoured in all his servants , for he that can turne all things to the best can worke good out of evill . 6 Endeavour thy selfe patiently to bear with any faults and infirmities of others , for that thou thy selfe hast many things that must be borne withall by others . 7 If thou canst not make thy selfe such a one as thou wouldst be , how canst thou expect to have another to thy liking in all things . 8 It is injustice to expect that in another which thou hast not in thy self , to looke for perfection in others , and yet not to amend imperfections in our selves . 9 We will have others severely punisht , and will not amend our selves ; the large liberty of others disliketh us , and yet we will not have our desires deni'd us , we will have rigorous Lawes imposed upon others , but in no sort will we our selves be restrained . 10 And thus it appeareth howseldome we weigh our neighbours in the same ballance with our selves . If all men were perfect what then should we have to suffer at other mens hands for God's sake . 11 But now God hath thus ordained that every man should have a burthen of his owne , let us learne to support and beare one anothers burthens . 12 For there is none without defect , none without his burthen , no man sufficient by himselfe , no man wise enough of himselfe . 13 But we ought to bear with on● another , comfort one another , equally helpe , instruct , and admonish one another . 14 By occasion of adversity every man knoweth what great vertue is in himselfe , for such occasions make thee not frail , but shew thee what thou art . CHAP. XVII . Of solitary life . THou must learne to breake thy selfe of thine owne will in many things , if thou wilt keepe peace and concord with others . 2 It is no small matter to lead a● contemplative or practicall life , to live in either of those places without reproofe , and to persevere therein faithfully unto the death . 3 Blessed is he that hath there lived well and died as he ought to doe● . 4 If thou wilt stand uprightly and perfect in vertue as thou oughtst , carry thy selfe as a pilgrime and stranger upon the earth . 5 Thou must be contented to be esteemed a foole for the love of Christ , if thou wilt lead a religious and Christian life . 6 The choice raiment and shorne head make litle to the purpose , but change of manners and cutting of unruly passions make a man truly Religious . 7 He that seeketh after any thing but God and his soules health , shall be sure to find nothing but tribulation and griefe . 8 Neither can he long injoy a peaceable and quiet mind , who striveth not to be the least & veriest abject of all . 9 Thou art come hither not to be served but to serve , know that thou art called to suffer and to labour , not to loiter and live at ease . 10 As gold in the furnace so are men tried in this world , here none can stand upright , but he that stoopeth in all humility ▪ & heartily for the Lords sake . CHAP. XVIII . Of the example of the holy Fathers . COnsider the lively examples of those holy Fathers who are dead , who shined so bright in true perfection and Religion . 2 You shall easily perceive how litle or nothing at all it is that we doe , alas what is our life , if you doe but compare it with theirs ? 3 Those holy men and freinds of Christ served the Lord in hunger and thirst , in cold and nakednesse , in labour and wearinesse , in watching and fasting , in praiers and holy meditations in persecutions and many reproaches . 4 O how many and grievous tribulations suffered the Apostles , Martyrs , Confessours , Virgins , and all the rest who endeavoured to follow Christ● steps , they hated their lives here that they might have life everlasting . 5 O how strict and severe a life led those holy Father● in the wildernesse ? What long and grievous temptations did they endure ? How often were they vexed with our common enemy ? 6 What often and fervent praiers did they offer unto God ? How rigorous abstinency did they daily undergoe ? What fervent care and zeale had they to profit in the spirit ? How great and sharp a combate had they for the taming of their vices ? how pure an dright an intention had they to Godvvard ? They laboured all day ▪ & praied all night , although when they labroured with the body they prayed with the mind . 7 In a word , they spent all their time to their best advantage , and thought the houre to soone at an end they imployed in God's service . 8 For the great sweetnesse they found in heavenly contemplations , they forgot the necessity of their corporall refection , and for the food of their soules did not regard the reliefe of their bodies . 9 As for all riches , dignities , honours , friends and kinsfolkes , they utterly renounced them all , and desired to have nothing this world can afford . 10 They could hardly be perswaded to take the necessary sustenance of their life , and to yeeld to their body in that they must needs , was with a great deale of repugnancy . 11 They were very poore in outward goods , but very rich in inward grace , without they seemed needy , but within they were refreshed with grace and heavenly consolation . 12 They were meere strangers to the world but were neere and familiar friends to God , in their owne eyes , and in the sight of the world they were but abject and despised persons , but in the eyes of God very p●etious and beloved . 13 They were grounded in humility , lived in obedience , walked in charity and patience , therefore did they daily profit in the spirit and obtained great favour at the hands of God. 14 They were set out for examples to all righteous men , and these few men should more provoke us to a spirituall progresse , then the great number of luke-warme Christians to a remisnesse in behaviour . 15 O how great was the fervour of all religious persons in the beginning of their holy institution ? 16 How great was their devotion● to praier , how great emulation of vertue ? How exact discipline was set on ●oote ? how great reverence and obedience observed they in all things under the rule of their superiors ? 17 Their footsteps yet remaining do testifie that they were indeed holy and perfect men , who fighting so stoutly trod the world under their feet . 18 Now he is thought a jolly man that is not an open offender , and can but patiently endure what he hath already undertaken . 19 O the coldnesse and negligence of our time and state that we soone decline from our first fervour , that by reason of our luke-warmnesse and sloath we are even weary of our lives . 20 It is a signe that all proficiency in vertue is utterly dead in us , when we follow not the examples of so many godly men before us . CHAP. 19. Of the exercise of good religious persons . THe life of a good religious person ought to excell in all kind of vertue , that he may be such a one inwardly to God , as he seemeth to be out wardly to men . 2 Yea for a good reason he should be better within then he appeares without , for God beholdeth the heart , whom we ought highly to reverence , wheresoever we are , and walke in purity like Angels in his sight . 3 We ought every day to renew our good intention , and stirre up our selves to fervour and devotion , as though this were the first time of our conversion , and say thus , 4 Helpe me O Lord my God in this my good purpose and in thy holy service , and give me grace this day to make a good entrance and beginning , for what I have done hitherto is to litle purpose . 5 According to our purpose and good endavour you must judge of ones course and well doing , and he that will reape great commodity must be carefull to use great diligence . 6 For if he that goeth on couragiously findeth great rubbs in his way , how many will he finde that setteth forward , but seldome and uncertainly . 7 There be many things that cause us to leave our good intents , and the least omission of spirituall exercises , bringeth ●o litle hinderance to our soul●s . 8 The determinations of the just depend upon Gods grace , and not upon their owne wisdome , upon whom they alwaies relye , for whatsoever they take in hand . 9 For man doth propose but God doth dispose , neither is the way of man in his owne hands . 10 If usuall exercise be sometimes omitted either for piety towards God , or profit to my neighbour , it may easily afterwards be recovered againe . 11 But if out of a sloathful mind or carelesse negligence we for sake the same , it is a great offence against God , and very prejudiciall to our selves . 12 Let us doe the best we can , we shall faile in many things , yet let us alwaies take some certaine course , and especially against those vices which doe most of all molest us . 13 We must diligently search into and set in order both the outward and the inward man , because both of them are very necessary to our comming forward in godlinesse . 14 If thou canst not continually call thy selfe to an account , yet doe it sometimes , at the least once a day , to wit , at morning or at night . 17 In the morning consider what thou intendest to doe , and at night examine thy selfe what thou hast done . 16 How thou hast behav'd thy selfe in thought word and deed ; for in these perhaps thou hast often offended both God and thy Neighbour . 17 Gird thy loines like am an against the vile assaults of the Divell , bridle thy riotous appetite , and thou shalt be the better able to keepe under all the unruly motions of the flesh . 11 Be thou at no time idle altogether but either reading or writing , or praying or meditating , or endeavouring some thing for the publique good . 19 As for bodily exercises they must be used with great discretion , neither are they to be practised of all men alike . 20 The exercises that are not common are not to be exposed to publique view ; for things private are practised ●ore saf●ly at home . 21 Neverthelesse thou must beware thou neglect not that which is common , and be more ready for private occasions . 22 But having fully and faithfully accomplished all , thou ar● bound and enjoyn'd to doe , if thou hast any spare time be take thee to thy selfe , as they devotion shall require . 23 All cannot use one kind of exercise , but one is more convenient for this person another for that according to the diversity of times also , diverse exercises are fitting . 24 Some sutes better with us on working daies , other on holy daies , some we have need of in temptation , and of others in time of peace and quietnesse . Some we mind when we are pensive , and other some when we rejoyce in the Lord. 25 When chiefe festivals draw neere , good exercises are to be renewed and the praiers of holy men more fervently to be implored . 26 From feast to feast we should think thus with our selves , as though we were then to depart out of this world , and to be made partakers of that everlasting feast in heaven . 27 Therefore ought we carefully to prepare our selves against such holy times , and lead our conversation so strictly as though we were shortly at God's hands to receive the reward of our labours . 28 But if our departure be deferred , let us think with our selves that we are not sufficiently prepared , and unworthy yet of so great glory which shall be rev●aled to us in due time , and let us endeavour to prepare our selves more diligently to our end . 29 Blessed is that servant ( saith S. Luke the Evandgelist ) whom when his Lord cometh shall find him watching ; verily I say unto you he shall make him Ruler over all his goods . CHAP. XX. Of the love of Solitude and Silence . Seeke for an apt and convenient time to be at leasure to thy selfe , and meditate often upon God's benefits and blessings . 2 Meddle not with curiosities , but persue such matter which may rather yeeld compunction to thy heart , then information to thy head . 3 If thou wilt withdraw thy selfe from speaking vainly and from gadding idlely , as also from harkning after novelties and rumours , thou shale ▪ find leasure sufficient and convenient enough to meditate of good things . 4 The greatest and best of God's Saints avoided the societie of men when they could coveniently , and did rather chuse to live secretly , and set themselves apart unto God. 5 One said , as oft as I have been among men , I returned home lesse a man then I was before , and this we find true when we talk long together . 6 It is easier not to speak a word at all , then not to speake more words then we should , it is easier for a man to keepe home , then to keepe himselfe wel when he is abroad . 7 He therefore that intends to increase in the spirit and inner man , must with Iesus depart from the multitude and presse of people . 8 No man safely doth goe abroad , but he which gladly can abide at home , no man speakes securely but he that holds his peace willingly . 9 No man ruleth safely but he that is ruled willingly , no man securely doth command , but he that hath learned readily to obey . 10 No man reioyceth securely , unlesse he hath the testimony of a good ●onscience , yet the security of the Saints was alwaies full of the feare of God. 11 Neither did those eminent gifts and excellent graces that were in them , make them more haughty , but more humble . 12 But the security of the wicked as it ariseth of pride and presumption , so in the end it deceiveth them and turneth to their owne destruction . 13 Although thou seeme to be a good religious man , or never so devou● yet promise not to thy selfe security in this life . 14 It falleth out many times that those have fallen into great●st danger by overmuch confidence and presumption who have been in greatest esteem and account amongst men . 15 Wherefore it is better for many not to be altogether free from temptations , but often assaulted least by too much security they should be pu●fed up with pride , or rely too much upon worldly comforts . 16 O how good a conscience would he keep , that would not seek after transitory joy , who would not entangle himselfe with the affaires of this world . 17 O how great peace and quietnesse should he possesse , that can cast away all vain-cares , and think only upon heavenly things , and would place all his hope and confidence in God! 18 No man is worthy of heavenly comfort , unlesse he have diligently exercised himselfe in holy compunction . 19 If thou desirest true contrition of heart enter into thy closet and shut out all worldly tumult as it is written , examine your owne hearts upon your be●s and be still . 20 In thy closet thou shalt find what abroad thou shalt often loose , the more thou visitt thy closet , the more thou wilt lik it , the lesse thou comest thereunto the more thou wilt loath it . 21 If in the beginning of thy amendment thou art content to remain in it , and keepe it well , it will afterwards be to thee a deare friend , and a most pleasant comfort . 22 In silence and in quietnesse a devout soule maketh her selfe perfect , and learneth the secrets and mysteries of holy Scripture . 23 There shee findeth flouds of teares wherein shee may every night wash and clense her selfe that she may be so much the more familiar with her Creator , by how much the farther off she liveth from all worldly disquiet . 24 Who so therefore withdraw●th himselfe from his acquaintance and friends , God and his holy Angels will draw neere ●nto him . 25 It is better to live privately and to have regard to himselfe , then to neglect himselfe and his owne salvation , though he could worke miracles . 26 It is very commendable in a religious person , seldome to goe abroad to be unwilling either to see or to be seen . 27 Why art tho● willing and desirous to see that which is unlawfull for thee to have and injoy ? for the world passeth away and the lusts thereof . 28 Our sensuall desires draw us to ●oave abroad , but when the pleasure is past , what carriest thou home with thee but a grieved conscience and distracted mind ? 29 A merry going out bringeth commonly a mournfull returne home , and a joyfull evening makes many times a sad morning . 30 So all carnall joy hath a pleasant entrance , but in the end it bites like an Adder , and stings like a Cockatrice . 31 What canst thou see elsewhere , which thou canst not see here ? behold here are heaven and earth and all the Elements , for of these are all things created . 32 What canst thou see any where that can long continue under the sun ? thou th●nkest perchance to satiate thy selfe and have thy fill , but thou shalt never attaine it . 33 Sho●ldst thou see all things present before thine eyes , it were but a vaine and unprofitable sight , lift up thine eyes to God in the highest , and pray him to pardon all thy sinnes and infirmities . 34 Leave vain things to the vain , and doe thou give heed to that which God commandeth , shut the doore upon thy selfe , and call unto thee Iesus thy Beloved . 35 Stay with him in thy closet for thou shalt not find so great peace any where else : hadst thou not gone abroad and hearkned to idle rumours , thou hadst lived more at hearts-ease . 36 And seeing thou delightest sometimes to heare newes , it is fit thou suffer for it some unquietnesse and trouble of mind . CHAP. XXI . Of compunction of Heart . IF thou wilt any thing come forward , keepe thy selfe alwaies in the feare of God , and yeeld not too much scope to liberty . 2 Keepe in awe all thy senses under the severe rod of Discipline , and give not thy selfe over to foolish mirth . 3 Give thy selfe to compunction of heart , and thou shalt find much devotion therein , compunction bringeth much good which dissolutenesse is wont quickly to destroy . 4 A wonder it is that any man can heartily rejoyce in this life , if he duly consider his banishment , and throughly weight the many perils wherewith his soule is invironed . 5 The levity of our minds and the litle care we have of our faults makes us insensible of the sorrowes of our soules . 6 But we often vainly laugh when we should justly weepe : the service and feare of God is the truest liberty , and a good conscience a continuall feast . 7 Happy is he that can avoid all cause of distraction , and recollect himselfe to the union of holy compunction . 8 Happy is he that can cast away from himselfe all that may defile his conscience , or any way grieve or burthen it . 9 Bestirre thy selfe like a man , one custome overcomes another , if thou canst forbeare medling in other mens matters , they likewise shall not have to doe with thine . 10 Busie not thy selfe in matters which appertaine to others , neither doe thou meddle at all with the affaires of thy betters . 11 Still have an eye to thy selfe first , and be sure more especially to instruct thy selfe before all thy loving friends . 12 If thou hast not the favour of men , be not grieved at it , but take this to heart because thou dost not carry thy selfe so warily and circumspectly as it becometh the servant of God and a devout religious man. 13 It is better oftentimes and more secure that a man hath not consolations in this life , especially such as are consonant to our carnall desires . 14 But that we have not all or very seldome tasted divine consolation , we may thank our selves , because we seeke not after inward compunction , as having not altogether forsaken outward vanities . 15 Know that thou art unworthy of divine consolation , and that thouhast deserved much tribulation . 16 When a man hath perfect contrition , then is the whole world grievous and loathsome unto him 17 A good man never wanteth matter of mourning , for whether he consider his owne or his neighbours estate , he knowes that none liveth here without great tribulation . 18 And by how much a man looks narrowly into himselfe , by so much he sees greater cause of lamentation . 29 Our sinnes and wickednesses wherein we lye weltring , doe minister unto us so much matter of sorrow and compunction , that we can seldome apply our selves to heavenly contemplations . 20 Didst thou but as often think with thy selfe how soone thou maist die , as how long thou maist live , there is no question but thou wouldst more earnestly labour thine amendment . 21 If thou but let the paines , that hereafter are to be endured , sink deeply into thy heart , I belieeve thou wouldst willingly undergoe any labour or sorrow in this world , and not be afraid of the greatest severity . 22 But because we doe not take these things to heart , and as yet love those things only that delight us , this makes us so dull and key-cold in Religion . 23 If our body be amisse we may thank our selves for it , it is often our decay , and want of spirit which makes our miserable body so easily complain . 24 Pray therefore unto the Lord with alll humility , that he will vouchsafe to give thee the spirit of contrition . 25 And say with the Prophet , feed me O Lord with the bread of tears , and give me plenteousnesse of tears to drink . CHAP. XXII . Of the Consideration of humane misery . MIserable thou art wheresoever thou be , or whithersoever thou turnest , unlesse thou turne thy selfe un to God. 2 Why art thou troubled , when things succeed not as thou wouldst or desirest , for who is he that hath all things accoording to his mind ? 3 Neither I nor thou , nor any man upon the earth , there is none in this world be he King or Pope without some tribulation or other . 4 Who is then in the best estate or condition ? even he who for God's sake can suffer affliction . 5 Many weake and fraile men can say , O what an happy life hath such a one , how wealthy , how mighty he is , in how great honour and credit . 6 But lift up thine eyes to the riches of heaven , and thou shall perceive that all the goods of this life are nothing so be accounted of . 7 They are very uncertain , rather burthensome then delightfull , because they are never enjoyed without carefulnesse and feare . 8 Mans happinesse consisteth not in having abundance of wealth , but a meane estate should content him , it is truly misery enough even to live upon the earth . 9 The more a man hungreth after godlinesse , the more he abhorreth this life because he seeth more cleerly and perceiveth more sensibly the defects of humane corruption . 10 For to eat and to drink , to sleep and to watch , to labour and to rest , and to be subject to other necessities of nature is doubtlesse a great misery to a devout mind , that would gladly be free and delivered from sinne . 11 For the inward man is much oppressed with these outward and corporall necessities whilst we live in this world . 12 Therefore the holy Prophet prayeth with great devotion to be delivered from them , saying , draw me O Lord out of my necessities . 13 But woe be to them that know not their owne misery , and a greater woe to them that take delight in this miserable and corruptible life . 14 And some there be so much dote upon it , although with great labour and paines they can scarce get bread to eat , yet could they live here alwaies , they would care but litle for the Kingdome of heaven . 15 O how mad are these in their braines and faithlesse in their hearts , who lie so deeply drowned in the earth that they can think of nothing but earthly things . 16 But miserable wretches as they are , they shall in the end feele to their cost how vile and vaine that was which they loved . 17 Whereas the Saints of God , and all the fast friends of Christ looke not on those things which pleased the flesh , and flourished for a time , but panted after everlasting rreasures with all greedinesse and desire . 18 Their whole desire was carried upward to things durable and invisible , that the desire of things visible might not draw them to things below . 19 O Brother loose not thy confidence to come forward in godlinesse , there is yet time , the houre is not yet past . 20 Why wilt thou deferre thine amendment from day to day , arise and begin this very instant , and say now is the time to be doing , now is the time to be working , now is the best time to amend my selfe . 21 When thou art ill at ease and much troubled , then is the time to profit best , thou must passe through fire and water before thou comest to a place of refreshing . 22 Vnlesse thou offer violence to thy selfe , thou shalt never get the victory over sinne so long as we carry about us this fraile body of ours we can never be without sinne or live without sorrow . 23 We could gladly be quiet and freed from all misery , but seeing by sin we have lost our innocency , we have by that also forfeited our felicity . 24 Therefore we must hold our selves content , and expect the mercy of God till this our iniquitie be put away , and this mortality of ours be swallowed up of life . 25 O how great is humane frailty which is alwaies prone to evill to day thou confessest thy sinnes , and to morrow thou committest the very same thou hast confessed . 26 Now thou art in the mind to looke well unto thy waies , and within a while thou so behavest thy selfe , as though thou hadst never any such mind at all . 27 Good cause have we therefore to humble our selves , and never to have any great conceit of our worth , we are so fraile in our nature , so inconstant in our courses . 28 Besides , that may quickly be lost by our owne negligence , which by the grace of God and our owne great paines we have scarce at length obtained . 29 What will become of us in the end , who begiu to waxe cold so timely ? 30 Woe be unto us if we will now give our selves to ease , as if all were in peace , and safetie , when yet there appeareeh no signe of sanctity in our conversations ! 31 We have need like young beginners be newly instructed againe to good manners , if happily there be any hope of our future amendment and spirituall progresse . CHAP. XXIII . Of the meditation of Death . THere will very quickly be an end of thee here , therefore see what will become of thee hereafter . To day a man , to morrow none , and out of sight , out of mind . 2 O the stupidity and hardnesse of mans heart , who thinketh only upon the present , and hath no care of the time to come ! 3 Thou shouldst so order thy selfe in all thy thoughts and actions , as if to day , yea this very moment thou we , it ready to depart . 4 Hadst thou a clear conscience thou wouldst not greatly feare death , care not so much for the death of this body as the sinne of thy soule . 5 If thou art not prepared to day , how wilt thou be prepared to morrow ? thou knowest not what will be to morrow , and how knowest thou that thou shalt live till to morrow ? 6 What are we the better to live long , if we prove not the better by long living ? for length of daies doth oftnes make our sinnes the greater , then our lives the better . 7 O that we had spent but one day well in this world . 8 Many keepe in mind how long it is since their conversion , and yet forget to fructifie in a holy conversation . 9 If to die be accounted dreadfull , to live long may prove more dangerous , happy is he that hath his end before his eies , and prepareth himselfe to die daily . 10 If at any time thou hast seen an other man die , make account thou must follow him , he hath shewed thee but the way . 11 When it is morning think thou maist die before night , and when evening comes , presume not upon next morning . 12 Be thou therefore alwaies in a readinesse , and so lead thy life that death may never take thee unprepared . 13 Many die suddenly and when they look not for it , for the sonne of man will come , when we think not of his comming . 14 When thy last sand shall be runne out , thou wilt have a farre diffetent opinion of thy whole life that is past , and be exceeding sorry thou hast been so carelesse and remisse . 15 O how wise and happy is he that now laboureth to be such a one in his life , as he wisheth to be found at the houre of his death . 16 To contemne the world perfectly , to goe forward in vertue zealously , to love reprose willingly , to amend our lives seriously , to obey superiors gladly , to denie himselfe throughly , and to suffer affliction for his sake patiently , make us confident we shall die happily . 17 Whilst thou art in health thou maist doe many good deeds , but when thou art sick , I see not what thou art able to doe . 18 Few in the weaknesse of their bodies gather strength to their soules , as they who are walking abroad , are seldome setled at home . 19 Trust not to freinds and kindred , neither doe thou put off the care of thy soule till hereafter , for men will sooner forget thee , then thou art aware of . 20 It is better to look to it betime and doe some good a fore hand , then to trust to other mens curtesies . 21 If thou dost not provide for thy selfe in this world , who will have care of thee in that which is to come . 22 The time that is now present is very precious , now is the day of salvation , now is the acceptable time . 23 But alas that thou shouldst spend thy time so idlely here , where thou mightst purchase to live eternally hereafter . 24 The time will come when thou shalt desire one day or houre to amend in , and 't is a great question whether it will be granted thee . 25 O be loved from how great danger mightst thou deliver thy selfe ! from how great feare free thy selfe , if thou wouldst be now fearfull and carefull how to die ! 26 Labour now to live so , that at the houre of death thou maist rather rejoyce then fear , learn now to die to the world that thou maist begin to live with Christ. 27 Learn now to contemn all earthly things that thou maist freely goe to Christ. 28 Chastise thy body now by Repentance that thou maist then have assured confidence . 29 Ah foole , why dost thou think to live long , when thou canst not promise to thy selfe one day , how many have been deceived and suddenly snatcht away ? 30 How often dost thou hear these reports , such a man is slain , another is drowned , a third breaks his neck with a fall , this man died eating , and that man playing ? 31 One perished by fire , another by the sword , another of the plague , and another was slain by theeves , thus death is the end of all , and mans life passeth away like a shadow . 32 Who shall remember thee when thou art dead ? and who shall pray for thee when thou canst not help thy selfe ? 33 Doe , doe now my beloved whatsoever thou art able to doe , for thou knowest not when thou shalt die , not yet what shall befall thee after thy death . 34 Now whilst thou hast time heap unto thy selfe everlasting treasures , think on nothing but the salvation of thy soule , care for nothing but the service of thy God. 35 Make now friends to thy selfe by honouring the Saints of God , and imitating their vertues , that when thou failest in this short life they may receive thee into everlasting habitations . 36 Esteem thy selfe as a stranger and Pilgrime upon the earth , and as one to whom the affaires of this world doe nothing appertain . 37 Keep thy heart free from the world and lifted up directly unto God , because thou hast here no abiding city . 38 Send thither thy daily praiers and sighes joyned with unfained tears , that after death thy spirit may be happily commended into the hands of the Almighty . CHAP. XXIIII . Of Iudgment and the punishment of Sinnes . IN all thy waies have a speciall aim to thy end , for how canst thou be able to stand before a severe Iudge to whom nothing is hid . 2 Who is not pacified with gifts , nor admitteth any frivolous excuses , but will judge according to right and equity . 3 O wretched and foolish sinner , who sometimes fearest the countenance of an angry and ignorant man , what answer wilt thou make to an angry and all-knowing God ? 4 Why dost not thou provide for thy selfe against that great day of Iudgment , when no man can excuse or answer for another , bu● every one shall have enough to answer for himselfe ? 5 Now are thy paines profitable , thy tears acceptable , thy groans audible , thy griefe pacifieth for thy sinnes and prepareth thy soule . 7 The patient man hath a great and vvholesome purgatory , who though he receive injuries , yet grieveth more for the malice of an other then for his own wrongs . 8 Who prayeth willingly for his adversaries , and from his heart forgiveth their offences , and delaieth not to aske forgivenesse of whomsoever he hath offended . 9 Who is sooner moved to compassion then to anger , who often offereth violence to himselfe , and laboureth earnestly to bring the body into subjection to the spirit . 10 It is better to purge our sinnes and offences here , then keepe them to be purged and punished hereafter verily we doe but deceive our selves through an inordinate love of the flesh . 11 What else will that fire consume but thy sins , the more thou sparest thy selfe and followest thy pleasure now so much the more hereafter shall be thy punishment , and a greater fewel added to that flame . 12 In what thing a man hath sinned in the same shall he be punished , there shall the sloathfull be pricked forward with burning goads , and the gluttons vexed with great hunger and thirst . 13 There shall the lascivious and loves of pleasure be bathed in burning pitch and stinking brimstone , and the envious like mad doggs shall howle for very griefe . 14 There is no fault but shall have its proper and peculiar torment , there the proud shall be filled with all horrour and confusion , the covetous shall be pinched with exceeding penury , one houre of pain there shall be more bitter , then a thousand years of the sharpest pennance here . 15 There is no quiet no comfort for the damned there , yet here we have some intermission of our labours and injoy the comfort of our friends . 16 Be now solicitous and sorrowfull for thy sinnes , that at the day of judgment thou maist be secure with the company of blessed soules 17 For then shall the righteous with great boldnesse stand against such as have vexed and oppressed them , then shall he sit to judge men , who is now content to be judged of men . 18 Then shall the poor and humble have great confidence , but the proud man shall be compassed with feare on every side . 29 Then will it appeare that he was wise in this world , who had learned for Christ to be a foole and despised . 30 Then shall affliction patiently undergone delight us , when the mouth of iniquity shall be stopped up , then shall the devout rejoyce and the prophane mourne . 31 Then shall he more rejoyce that hath beat down his own flesh , then he that hath abounded in all pleasure and delight . 32 Then shall the poor garment shine and glitter , and the precious robes seem vile and contemptible , then shall be more commended the poor cottage , then the stately pallace . 33 Then will constant patience more avail us then all earthly power , and simple obedience be preferred before all worldly wisdome . 34 Then shall a good and cleare conscience more rejoyce a man then the profound learning of phylosophy , and the contempt of riches weigh more then all worldly treasures . 35 Then wilt thou be comforted that thou hast praied devoutly , then fared daintily , and be more glad thou hast kept silence , then thou hast talked much . 36 Then will good works prevail more then godly words , then a strict life and severe repentance will be more pleasing then all earthly delight . 37 Prove first here what thou canst indure hereafter , accustome thy selfe now to suffer a little , that thou maist then be delivered from more grievous pains . 38 If now thou canst indure so litle , how wilt thou then be able to indure perpetuall torments , if a litle suffering make thee so impatient , what will hell fire doe hereafter . 39 Assure thy selfe thou canst not have two Paradises ; it is impossible to injoy delights in this world , and after that raign for ever with Christ. 40 Suppose thou hadst hitherto lived alwaies in honour and delights , what would all this avail thee if thou wert to die at this instant . 41 All therefore is but vanity and texation of spirit , besides the love of God and his alone service . 42 For he that loyeth God with all his heart is neither afraid of death nor judgment , nor of punishment , nor of hell , for perfect love gives secure accesse to God. 43 But he that takes delight in sin , what marveil is it if he be afraid both of Death and Iudgment ? Yet it is good although love be not of force to withhold thee from sinne , that at least the feare of hell should restrain thee . 44 But he that laieth aside the fear of God , can never continue long in good estate , but falleth quickly into the snares of the Divell . CHAP. XXV . Of the zealous amendment of our whole life . BE watchfull and diligent in the service of God , and often bethink thy selfe wherefore thou camest hither , and why thou hast left the world . 2 Was it not that thou mightst live to God , and become a spirituall man , be fervent then to come forward , for shortly thou shalt receive a reward of thy labours , 3 There shall not be then any fear or sorrow in thy coasts , labour but now a litle , and thou shalt find great rest , yea perpetuall joy to thy soule . 4 If thou continuest faithfull and fervent in doing good , no doubt but God will be faithfull , and full in rewarding thee . 5 Thou oughtst to have a good hope in getting the victory , but thou must not be seeme of it , lest thou waxe either negligent or proud . 6 When one that was in great anxiety of mind often wavering between fear and hope , did once being very sorrowfull prostrate himselfe by praier in a Church before the Altar , began to think thus with himselfe , saying , 7 O that I knew certainly I should persevere unto the end , and presently heard this heavenly answer within him , what if thou kn●wst it , what wouldst thou doe ? doe but so now as thou wouldst then doe , and thou shalt be secure . 8 And being straightway conforted and strengthned in mind he commited himselfe wholly to the will of God , and so left off all carefull doubting . 9 Neither would he curiously search what should become of him , but rather , applied himselfe to know ▪ the perfect and acceptable Will of God , for the beginning and accomplishing of every good work . 10 Put thy trust in the Lord and doe good saith the Prophet , and inhabit the land , and thou shalt be fed with the plenty thereof . 11 One thing there is that draweth men back from a progresse in good & a thorough reformation of evill , the horrour of the difficulty and the labour of the combate . 12 For without doubt they especially above all others profit best in godlinesse , who strive more manfully to overcome these things , which are most grievous and averse from their own dispositions . 13 For there a man profits more and obtaines greater grace , where he more overcometh himselfe and mortifieth the inward man. 14 But all have not alike to overcome and mortifie , for although , a man have stronger passions , yet if he be zealous in the chase , shall sooner overcome , then he that hath fewer , and is not so fervent . 15 Two things especially much further any great amendment , to wit● to withdraw our selves violent 〈…〉 that to which our nature is vitiou●●●●●clined , and earnestly to contend for the good we stand in need of . 16 Be carefull also to avoid with greater diligence those things in thy selfe which doe most displease thee in others . 17 Gather some profit to thy soul out of every occasion whosoever thou be , so that if thou seest or hearest any good examples , be kindled and provoked to doe the like . 18 But if thou perceive any thing worthy of reproofe , take heed of doing the same , or if thou have done it , labour quickly to amend it . 19 As thou eyest other men so are other mens eies upon thee , how sweet and pleasant a thing is it to see those that be fervent and zealous , to be tractable and obed●ent . 20 Again how sorrowfull and sad a spectacle is it to see men live dissolutely and disorderly , not applying themselves to that whereunto they were called . 21 How hurtfull and pernitious is it to neglect the chiefe intent and 〈…〉 of their callings , and busie 〈…〉 in that which they have nothing to doe withall . 22 Be mindfull of that profession thou hast taken upon thee , and have alwaies in thy heart the remembrance of Christ Crucified . 23 When thou lookst upon his life thou maist well be ashamed of thine own for though thou hast a long time professed christianity , yet hast thou not endeavoured much to conform thy selfe to Christ. 24 A religious man who exerciseth himselfe attentively and devoutly in the life & death of Christ , shall there abundantly find all things necessary and profitable , and out of Iesus he shal need to seek nothing . 25 O if Iesus Christ and him Crucified would sink deep into our hearts , how quickly and sufficiently learned should we prove ? 26 A religious man that is zealous taketh and endureth all well that is commanded him , but he that is negligent and luke warme hath tribulation npon tribulation . 27 Nay he is upon every side straightned and molested , for he is void of inward consolation , and forbidden to take any outward comfort . 28 A religious man without discipline is in great danger of ruine , he that seeketh liberty and ease shall ever live in disquiet , for one thing or other will alwaies displease him . 29 O that we had nothing else t● doe but alwaies with our mouth and whole heart to praise our Lord God! 30 O that thou mightst never have need to eat , nor drink , nor sleep , but alwaies praise God , and only attend upon spirituall imployments . 31 Then shouldst thou be much happier then now thou art , when upon every occasion thou art so ready to follow the lusts of the flesh . 32 Would we were not put to such necessities , but had only the spirituall ●efections of the soule , which alas we ●ast of too seldome . 33 When a man is come to that passe , that he seeketh no comfort in any creature , then doth God first begin ▪ to be a sweet relish unto him . 34 Then will he be well content with whatsoever shall befall him , then shall not a great matter overjoy him , ●or a small matter trouble him . 35 But with great integrity and confidence commits himselfe to God , who shall be to him all in all , to whom nothing perisheth or dieth , but all things live unto him , and serve him without delay . 36 Remember alwaies thy end , and how time lost never returnes , without care and diligence thou shalt never become vertuous . 37 If thou beginnest to waxe cold all is not well with thee , hut if thou give thy selfe to fervency thou shalt find much peace , and through the assistance of God's grace and love of vertue , thou shalt find thy labour but light . 38 The fervent and diligent man is ready at all assayes , it is easier to endure the labour and pains of the body , then to conqu●re the vices and passions of ●he mind . 39 He that avoideth not small slips , by litle and litle may take a great fall , if thou spend the day well , thou wilt be alwaies merry at night . 40 Be watchfull over thy waies , and whatsoever become of others be carefull of thy selfe , the greater violence thou usest against thy selfe , the greater benefit shalt thou reap . THE SECOND BOOK ▪ CHAP. I. Of inward Conversation . THE Kingdome of God is within you , saith the Lord. Turne thee with thy whole heart unto the Lord , and forsake this wretched world , and thy soule shall find rest . 2 Learn to contemne outward things , and give thy selfe to the inward , and thou shalt see the Kingdome of God to come into thee . 3 For the Kingdome of God is peace and joy in the Holy Ghost , which is not bestowed upon the wicked . 4 Christ will come unto thee , and shew thee his comfort , so that thou wilt provide within thee a dwelling place fit for him . 5 All his beauty and glory is within , no● caring for any thing else , there delighteh he himselfe . 6 The inward man he often visits and hath with him sweet discourse , pleasant comfort , much peace , wonderfull familiarity ▪ 7 O faithfull soule make ready thy heart for this bride-groome , that he may vouchsafe to come unto thee , and dwell within thee 8 For so he saith , if any man love me he will keep my word , and we will come unto him , and will make our aboade with him . 9 Give therefore unto Christ a place in thy heart , and deny entrance to all others , when thou hast Christ , thou art rich enough , and he will suffice thee . 10 He will faithfully oversee thee ; and carefully provide for thee in all things , so that thou shalt not need to depend upon men . 11 For men soon alter their minds , or quickly fade away , but Christ remaineth for ever , and standeth out stoutly to the very end . 12 There is litle trust to be given to fraile and mortall man , though he be profitable and deare unto thee ; neither oughtest thou much to be grieved when sometimes he crosses and contradicts thee . 13 They that to day take thy part to morrow may be against thee , and so on the contrary : they often turne like the wind . 14 Put thy whole trust and confidence in God , love him for his mercy , feare him for his judgment , he will answer for thee , and will doe in all things ▪ what is best . 15 Thou hast here no abiding City , and wheresoever thou be , thou art but a Stranger and Pilgrime , neither shalt thou ever have rest , unlesse thou be fully united to thy Saviour . 16 Why dost thou gaze up and down here , since this is not the place of thy aboad : In heaven ought to be thy dwelling place , and all things here to be lookt upon but as it were in the passage . 17 All things passe away , and tho● together with them , beware thou en●angle not thy selfe in them , l●ast thou be caught and confounded . 18 Let thy thought be on the Almighty , and thy praier be directed unto Christ without ceasing . 19 If thou canst not contemplate high and heavenly things , rest thy selfe in the passion of thy Saviour , and dwell willingly in the wounds of his sacred body . 20 For if thou fl●e devoutly to his holy wounds , and to the precious marks of his Passion , thou shalt find great comfort in all thy tribulation . 21 Neither wilt thou much care to be despised of men , and wilt easily endure the words of slanderous tongues . 22 Christ was also in the world despised of men , he was exposed to the reproach of his enemies , and forsaken by his acquaintance and friends in his greatest extremity . 23 Christ had adversaries and backbiters , and wilt thou have all men thy friends and benefactors , how shall thy patience be crown'd , if no adversity befall thee ? 24 If thou wilt not endure adversity , how art thou Christ's friend ? Suffer with Christ , and for Christ , if you desire to raigne with Christ. 25 If thou hast but once entred into the secrets of thy Saviour , and tasted a litle of his ardent love , then wouldst thou not care for thine owne commodity or discommodity , but rather rejoyce at thy wrongs offered thee , for the love of Iesus maketh a man to despise himselfe . 26 A lover of Iesus and of the true inw●rd man , and one free from inordinate affections , can easily turn himselfe to God , and being lifted up in spirit above himselfe , rests in the fruition of joy . 27 He that relisheth all things as they are , and not as they are called and esteemed to be , he is truly wise indeed , and rather tought of God then of men . 28 He that knowes to walk within himselfe , and to make small account of outward things shall be sure to have time and place enough to performe devout exercises . 29 The inward man doth quickly recollect himselfe , because he never gives himselfe wholly to outward imployments . 30 Bodily labour is no let unto him , nor necessary businesse so it be seasonable , but as things fall out so he applieth himselfe unto them . 31 He that is well disposed within himselfe , is not troubled with the strange and perverse behaviour of men by how much a man drawes businesse to himselfe , by so much is he hindred and distracted . 32 If all were well with thee , and thou throughly purged , all things would turn to thy good and profit . 33 Therefore doe many things displease thee and often trouble thee , because thou art not yet full dead unto thy selfe , nor free from the affection of earthly things . 34 Nothing so defileth and entangleth the heart of man , as our impure love of these earthly creatures . 35 If thou refuse comfort in outward things , thou shalt more easily contemplate the things that are in heaven , and often inwardly triumph for very joy . CHAP. II. Of humble S●bmission . VVEigh not very much who is for thee or against thee , let this be thy care and endeavour , that God may be with thee in all thou takest in hand . 2 Keep a good conscience and God will defend thee sufficiently , for whom God will help , no malice of men can hurt . 3 If thou knowest how to suffer and hold thy peace , without doubt thou shall have help from above , he knoweth the season and manner how to delive● thee . 4 Therefore thou oughtst to resigne up thy selfe unto God , for it belongs to him to help and deliver from all mischiefe . 5 Oftentimes it much availeth us for the better keeping of humility , that others know and reprehend our faults . 6 When man humbleth himselfe for his owne offences , then he easily pacifies others , and quickly satisfies those that are offended with him . 7 God protecteth and delivereth the humble , he loveth and comforteth the humble , to an humble man he humbleth himselfe . 8 Vnto the humble man he giveth great grace , and after he hath cast him down , he raiseth him unto glory . 9 Vnto the humble he revealeth his secrets , and sweetly draweth and inviteth him unto himselfe . 10 Though the humble person suffer much outward calamity , yet is he at peace within himselfe because he relieth upon God , and not upon the world . 11 Think not that thou hast profited any thing at all , unlesse thou hast learnt to esteem thy selfe inferiour unto all . CHAP. III. Of a good and peaceable man. BE first of all at peace with thy selfe , then maist thou be better able to pacifie others , a peaceable man doth more good then he that is learned . 2 A passionate man turneth good into evill , and easily beleeveth the worst . A good quiet man turneth all things into good , he that is peaceable is not suspicious of any . 3 He that is discontent and troubled , is tossed up and down with many suspitions , he is neither quiet himselfe nor suffereth others to be quiet . 4 He speaketh that oftentimes which he ought not to speake , and omitteth that which were more expedient for him to doe . 5 He considereth what others are bound to doe , and neglecteth that which he is bound to himselfe . 6 First therefore have a zealous care over thy selfe , and then thou maist justly shew thy selfe zealous of thy neighbours good . 7 Thou knowest well how to excuse and colour over thine own deeds , and yet thou wilt not admit of other mens excuses . 8 It were more equall and meet thou shouldst accuse thy selfe , and excuse thy brother , if thou wilt be borne withall , bear thou with another . 9 Behold how farre off thou are yet from true charity and humility , which knoweth not how to be angry or displeased with any , but with him that hath it . 10 It is no great matter to converse with the good and those of a gentle disposition , for that is naturally pleasing unto all , and every one is willing to be at peace , and love those that are of his humour . 11 But to be at quiet with the stubborn and perverse , with the disorderly and such as crosse us , is a great grace , a very commendable and manly fact . 12 There be who are at peace with themselves and with others also , and there be who can be quiet neither with themselves nor with others ; they are troublesome to others , but to themselves most of all . 13 And others there are who keep themselves in peace and labour to bring others into peace . 14 Our greatest peace , in this miserable life consisteth rather in humble enduring , then in not feeling adversities . 15 He shall injoy the greatest peace that can tell how to be most patient ; such a man is a conquerer of himselfe , a Lord of the world , a friend of Christs , and an heire of heaven . CHAP. IIII. Of a pure mind and upright intention . VVIth two wings man is lifted up from earthly vanities , to wit , with simplicity and purity ; simplicity ought to be in our intentions , purity in our affections . 2 Simplicity fixeth the eyes of our soule upon God , purity apprehendeth and tasteth his sweetnesse ; thou shalt not be hindred from any good action , if thou be inwardly free from inordinate affections . 3 If thou intend and seek nothing else but the good pleasure of God and the profit of thy neighbour , thou shalt injoy internall liberty . 4 If thy heart were sincere and upright , then every creature would be unto thee a looking glasse of life , and a Book of holy learning . 5 There is not a creature so small and so vile , that doth not represent the goodnesse of God. 6 If in thine own heart thou art good and pure , then wouldst thou be able to see and understand all things without any let or impediment ; a pure heart pierceth heaven and hell . 7 Such as a man is inwardly so he judgeth outwardly , if there be joy in the world the pure of heart possesseth it , if tribulation and affliction , an evill conscience feeles it . 8 As iron put into the fire looseth his rust , and burneth bright like fire , so he that turnes truly unto God , putteth off the flesh , and is become a new man. 9 When a man begineth to waxe cold , then he is afraid of small paines , and willingly receiveth comfort from without . 10 But when he begins fully to overcome himselfe , and to walk manfully in the waies of God , then he esteems those things but easie which before seemed grievous unto him . CHAP. V. Of the consideration of ones selfe . VVE cannot trust to our selves very much , for lack of grace and understanding ; there is but litle light in us , and that which we have , we quickly loose out of negligence . 2 And many times we doe not perceive how blind we are within , we often doe evill and excuse it worse . 3 We are sometimes moved with passion , and think it to be zeale , we reprehend small things in others , and passe over greater matters in our selves . 4 We quickly feel and weigh what we suffer at the hands of others , but we mind not what others suffer from us . 5 He that doth well and rightly consider his own workes , will find litle cause to judge hardly of another . 6 The inward man preferreth the care of himselfe before all other cares , and he th●t diligently looketh to himselfe , doth seldome speake much of other . 7 Thou shalt never be devout and right within , unlesse thou be silent concerning other mens affaires , and look especially to thy selfe . 8 If thou attend wholly to God , and to thy selfe , thou wilt be litle moved with whatsoever thou seest abroad . 9 Where art thou when thou art not with thy selfe , and when thou hast run over all , what art thou the better if thou neglect thy selfe . 10 If thou desirest peace of mind and true concord , thou must cast behind thee all other things , and look only to thy selfe . 11 Furthermore thou shalt gaine much if thou shalt keep thy selfe f●ce from all worldly cares , and thou shalt greatly decay if thou make any account of earthly things . 12 Account nothing great , nothing high , nothing gratefull , nothing acceptable but God alone , or that which is from God. 13 Esteem all comfort vain which thou receivest from any creature , the soul that loveth God despiseth all things in respect of God. 14 God alone who is eternall infinite and incomprehensible is the comfort of the soule , and the true joy of the heart . CHAP. VI. Of the joy of a good Conscience . THe glory of a good man is the testimony of a good conscience : have a good conscience and thou shalt ever have joy . 2 A good conscience is able to endure much , and is exceeding cheerfull in adversities , an evill conscience is alwaies fearfull and unquiet . 3 Thou shalt rest quietly if thine heart reprove thee not ; rejoyce not but when thou hast done well . 4 Wicked men have never any true joy , neither doe they feele inward peace , for there is no peace to the wicked , saith the Lord. 5 Although they say we live in peace , there shall no evill happen unto us , and who dares doe us any harm . 6 Believe them not , for suddenly shall the wrath of the Lord arise , and their actions shall turn to nothing , and their cogitations shall utterly perish . 7 To glory in tribulation is no hard thing to him that loveth , for so to glory is to glory in the Crosse of our Lord. 8 The glory is short which is given and received from men , sorrow alwaies attends the glory of the world . 9 The glory of the good is in the testimony of a good conscience , and not in the tongues of men , the gladnesse of the just is of God , and in God , and their joy is of the truth . 10 He that desireth true and everlasting glory careth not for that which is temporall , and he that seeketh after temporall glory , or contemneth it not from his heart , is lesse in love with heavenly . 11 He injoyeth great tranquility of mind , that eareth not for the praises or dispraises of men , he is easily content and pacified whose conscience is pure . 12 Thou art not the more holy for being commended , nor the more vile for being dispraised , thou art what thou art , neither canst thou be greater then what thou art in the sight of God. 13 If thou consider what thou art within thee , thou wilt not care what men say of thee , man seeth but the face , but God considereth the heart . 14 Man looketh upon the deeds , but God weigheth the intentions ; to doe alwaies well , and to esteeme litle of thy selfe , is a signe of an humble mind . 15 To refuse to be comforted by any creature is a signe of great purity and inward confidence . 16 He that seeketh a thing without himselfe , to bear witnesse of himselfe , it is plain he hath referred himselfe wholly unto God. 17 For not he that commendeth himselfe the same is approved , saith S. Paul , but hee whom God commendeth . 17 To walk inwardly with God and not to be possessed with any outward affection , is the state of an inward and spirituall man. CHAP. VII . Of the love of Iesus above all things . BLessed is he that understandeth what it is to love Iesus , and to despise himselfe for Iesus sake . 2 Thou oughest to leave thy beloved for thy beloved , thy beloved sin for thy beloved Saviour ; for that Iesus will alone be beloved above all things . 3 The love of the creature is deceiptfull and unconstant , the love of Iesus is faithfull and permanent . 4 He that cleaveth to creatures shall full with that which is ready to fall , he that embraceth Iesus shall be fastned into him . 5 Love him , and keep him for thy friend , who when all goe away , will not forsake thee nor suffer thee to perish in the end . 6 Prevent the world and begin to forsake it first before it forsake thee , for thou must one day be left of all men whether thou wilt or no. 7 Stick thee close to Iesus both in life and death ; and commit thy selfe unto his trust , who when all faile , can alone helpe thee . 8 Thy beloved is of that nature , that he will none of that which appertaineth to others , but will have thy heart alone , and sit like a King in his owne throne . 9 If thou couldest purge thy selfe perfectly of all creatures , Iesus would willingly dwell with thee : whatsoever confidence thou reposest in men without Iesus , is all no better then lost . 10 Trust not , nor rely upon a reed full of wind ; for that all flesh is as grasse and all the glory thereof shall wither away as the flower of the field . 11 Thou shalt quickly be deceived , if thou look only to the outward shew of men : and if in them thou seekest for comfort and commodity , thou shalt instead thereof often feele losses and crosses . 12 If thou seekest Jesus in all things , thou shalt surely find Iesus : but if thou seekest thy selfe , thou shalt also find thy selfe , but to thine own destruction . 13 For man doth more hurt himselfe , if he seeke not Iesus , then the whole world , and all his adversaries could annoy him . CHAP. VIII . Of familiar oonversation with IESVS . VVHen Iesus is present , all is well , and nothing seemeth difficult , but when Iesus is absent , every thing is hard . 2 When Iesus speaketh not inwardly unto us , our comfort is nothing worth ; but if Iesus speak but one word , we feele much consolation . 3 Did not Mary Magdalen presently rise from the place where she wept , when Martha said unto her , Thy master is here , and calleth thee . 4 Happy is the houre when Iesus calleth from the teares of the eyes to the joy of the spirit . How dry and hard art thou without Iesus ? How foolish and vaine , if thou desire any thing out of Iesus ? Is not this a greater losse , then if thou shouldest loose the whole world . 5 What can the world profit thee without Iesus ? To be without Iesus is a grievous hell ; and to be with Iesus is a sweet Paradise . 6 If Iesus be with thee , no enemy can hurt thee , he that findeth Iesus findeth a good treasure ; yea a good above all goods . 7 And he that looseth Iesus , looseth too much , and more then the whole world . He is most poore that liveth without Iesus : and he most rich that is well with Iesus . 8 It is a great skil to know how to converse with Iesus , and a great wisdome to know how to keepe Iesus . 9 Be humble , and peaceable , and Iesus will be with thee ; be devout and quiet , and Iesus will stay with thee . 10 Thou maist drive away Iesus and loose his grace , if thou givest thy selfe to outward things . 11 And if thou shouldest drive him from thee , and loose him , unto whom wilt thou fly , and what friend wilt thou then seeke ? 12 Without a friend thou canst not well live : and if Iesus be not above all a friend unto thee , thou shalt be too too sorrowful and desolate . 13 Thou doest therefore foolishly , if thou doest trust or rejoyce in any other . It is better for the● to have all the world against thee , then Iesus offended with thee . 14 Amongst all things therefore that be deare unto thee , let Iesus alone be thy chiefest beloved . 15 Love all for Iesus , but Iesus for himselfe . Iesus Ch●ist alone is especially to be beloved , who alone is found to be good , and faithfull above all friends . 16 For him , and in him , let aswell friends as foes be deare unto thee : and all these are to be prayed for , that all may know and love him . 17 Never desire to be singularly commended or beloved , for that appertaineth only unto God , who hath none like unto himselfe . 17 Neither doe thou desire that the heart of any should be set on thee , nor doe thou set thy heart on the love of any : but let Iesus be in thee , and in every vertuous and good man. 18 Be pure and free within , and intangle not thy heart with any crea●●re . Thou oughtest to be as it were naked , and carry a pure heart to God , if thou wilt consider , and prove , and see how sweet our Lord is . 19 And truly unlesse thou be prevented , and drawen by his grace , thou shalt never attaine to that happinesse , to forsake and cast away all , that thou alone maist be united to him alone . 20 For when the grace of God commeth unto a man , then he is strong and nothing is hard unto him , and when it goeth away , he is poore and weake , and as it were left unto the will of whomsoever will afflict him . 21 In this thou oughtest not to be dejected , nor despaire , but to resigne thy selfe with all indifferency unto the w●ll of God , and to ●eare all things that befall thee for the glory of Christ. 22 For after winter followeth summer : after night commeth day , & after a tempest faire weather . CHAP. IX . Of the want of all comfort . IT is 〈◊〉 great matter to despise humane 〈◊〉 , when we have divine , or to neg●●● divine when we have humane . 2 It 〈…〉 and very much , to be able to wan● both humane and divine comfort . 2 And for the honour and glory of God , to be willing to endure desolation of heart ; and to seeke himselfe in nothing , nor to regard his owne good actions . 3 What great matter is it , if thou be cheerfull and devout at the comming of heavenly grace ? This houre is w●●shed for of all men . 4 He rideth easily whom the grace of God carrieth . And what marvaile , if he feele not his burden who is borne up by the Almighty , and led by the greatest guide ? 5 We are alwaies willing to have something for our comfort : and a man doth hardly put off , and forsake himself . The holy Martyr S. Laurence overcame the world with his Prelate . 6 Because he despised whatsoever seemed delightsome in the world : and for the love of Christ he patiently suffered the high Priest of God S. Si●tus to be taken from him , whom he most loved . 7 He overcame therefore the love of man by the love of the Creator ; and he rather chose the divine pleasure , then humane comfort . 8 See thou also learne to forsake some necessary thing , and a beloved friend for the love of God. 9 Be not grieved when thou art forsaken by a friend , knowing that we all at length must be separated one from another . 10 A man must fight long , and with a constant mind , before he g●● the victory , and be able to place his whole heart in God. 11 When a man trusteth in himselfe , he easily slideth unto humane comforts . 12 But a true lover of Christ , and a diligent follower of vertue , giveth not himselfe to such solace , nor seeketh sensible sweetnesse , but rather forcible exercises , and to sustaine hard labours for Christ. 13 When therefore spirituall comfort is given thee from God , receive it thankfully ; but know that it is the gift of God , not any desert of thine . 14 Be not puffed up , joy not too much , neither doe thou presume vainly : but be rather the more humble for that grace , and more wary and fearefull in all thy actions : for that houre will passe away , and temptation will succeed . 15 When consolation is taken from thee , despaire not presently ; but with humility and patience attend the heavenly visitation : for God is able againe to give thee greater consolation . 16 This is not new nor strange unto them , that have experience in the way of God ; for in the great Saints and ancient Prophets , there was oftentimes such kind of alteration . 17 For which cause one when he had grace , said , I said in my prosperity I shall never be removed . 18 But when this was gone from him , he addeth what he found in himselfe , saying ▪ Thou turnedst thy face from me , and I became troubled . 19 Yet doth he not despaire in the midst of these changes , but more earnestly prayeth unto our Lord , and saith : Vnto thee ( O Lord ) I will cry , and I will pray unto my God. 20 Lastly he receiveth the fruit of his prayer , and witnesseth that he was heard , saying : Our Lord hath heard me , and taken pity on me : our Lord is become my helper . 21 But wherein ? Thou hast turned ( saith he ) my sorrow into joy , and thou hast compassed me about with gladnesse . 22 If great Saints have been so dealt with all , we that are poore and weake ought not to despaire , if we be sometimes fervent , and sometimes cold . 23 For the spirit commeth and goeth , according to the good pleasure of his will , for which cause blessed Iob saith , Thou visitest him early in the morning , and suddainly thou provest him . 24 Whereupon therefore can I hope , or wherein ought I to trust , but in the great mercy of God alone , and in the onely hope of heavenly grace ? 25 For whether I enjoy the presence of good men , or devout brethren , or faithfull friends , or holy Bookes , or learned treatises , or sweet songs and himmes , 26 All these helpe litle , and have litle savour , when grace forsaketh me , and I remaine left in my owne poverty . 27 At such a time there is no better remedy then patience , and the resigning of my selfe unto the will of God. 28 I never found any so religious and devout , that hath not had sometimes a with drawing of grace , or felt not a decrease of fervour . 29 There was never Saint so highly rapt , and illuminated , who first or last was not tempted . 30 For he is not worthy of the high contemplation of God , who hath not been exercised with some tribulation for God's sake . 31 For temptation going before , is wont to be a signe of ensuing comfort . And unto those that are proved by temptations , heavenly comfort is promised . He that shall overcome , saith he , I will give him to eate of the tree of life . 32 But divine comfort is given , that a man may be stronger to beare adversities . There followeth also temptation , lest we should waxe proud of that good . 33 The Divell sleepeth not , neither is our flesh as yet dead : therefore cease not to prepare thy selfe to the battaile : for on thy right hand , and thy left are enemies that never rest . CHAP. X. Of thankfulnesse for the grace of God. VVHy seekest thou rest , since thou art borne to labour ? Dispose thy selfe to patience , rather then to comforts , and to the bearing of the Grosse , rather then to gladnesse . 2 What secular person is there , that would not willingly receive spirituall joy and comfort , if he could alwaies have it ? Spirituall comforts exceede all the delights of the world , and all the pleasures of the flesh . 3 All worldly delights are either vaine , or uncleane : but spirituall delights are only pleasant and honest , produced by vertues , and infused by God into pure hearts . 4 But no man can alwaies enjoy these comforts according to his desire ; for the time of temptation is not long away . 5 False freedome of mind , and great trust of our selves , is very contrary to heavenly visitation . 6 God doth well in giving grace : but man doth evill in not returning it againe wholly unto God , with thanksgiving . 7 And therefore the gifts of grace cannot flow in us , because we are ungratefull to the given : and returne them not wholly to the head fountaine . 8 For grace is ever due to him that is thankfull , and from the proud shall be taken that which is wont to be given to the humble . 9 I desire not that consolation that taketh from me compunction , nor that contemplation which breedeth a haugh●y mind . 10 For all that is high , is not holy : nor all that is sweet , good : nor every desire , pure ; nor every thing that is deare unto us , is gratefull to God. 11 I doe willingly accept of that grace ▪ whereby I may ever become more humble and fearful , and be made more ready and able to forsake my selfe . 12 He that is taught by the gift of grace , and by the scourge of the withdrawing thereof ; will nor dare to attribute any good to himselfe : but will rather acknowledge himselfe poor , and naked . 13 Give unto God that which is God's ; and ascribe unto thy selfe that which is thine own : that is , give thanks unto God for his grace , and acknowledge that nothing is to be attributed to thee , but only sinne , and the punishment due thereunto . 14 Content thy selfe , and desire alwaies the meanest and lowest things , and the highest shall be given thee : for the highest stand not without the lowest . 15 The highest Saints before God , are the least in their owne judgments ; and how much the more glorious , so much the humbler within themselves . 16 Those that are full of truth , and heavenly glory , are not desirous of the vain glory of this world . Those that are firmly setled and grounded in God can no way be prov'd . 17 And they that ascribe all unto God what good soever they have received , seeke not glory one of another but would have that glory which is from God alone : and desire above all things to praise God in himselfe , and in all the Saints , and alwaies tend unto the same . 18 Be therefore gratefull for the least gift , and thou shalt be made worthy to receive greater . Let the least be unto thee also as the greatest , and the most contemptible as an especiall gift . 19 If thou consider the worth of the giver , no gift will seeme litle , or of meane esteeme . For it is not litle that is given by the Soveraigne Majesty of God. 20 Yea if he should give punishment and stripes , it ought to be gratefull , for that he doth it alwaies for our salvation , whatsoever he permitteth to happen unto us . 20 He that desireth to keepe the grace of God , let him be thankfull for the grace given ; and patient for the taking away thereof . Let him pray that he may returne , Let him be wary and humble , lest he loose it . CHAP. XI . How few the lovers of the Crosse of Christ are . IEsus hath now many lovers of his heavenly Kingdome , but few bearers of his Crosse : He hath many desirous of comfort but few of tribulation . 2 He findeth many companions of his table , but few of his abstinence . All desire to rejoyce with him , few will suffer any thing for him , or with him . 3 Many follow Iesus unto the breaking of bread , but few to the drinking of the Cup of his Passion . Many reverence his miracles , few follow the ignominy of his Crosse. 4 Many love Iesus , as long as adversities happen not . Many praise & blesse him , as long as they receive any comfort from him . 5 But if Iesus hide himselfe , and leave them but a while , they fall either into complaint , or into too much dejection of mind . 6 But they that love Iesus for Iesus , and not for some comfort of their owne , blesse him in all tribulation and anguish of heart , as well as in the greatest comfort . 7 And although he should never give them comfort , they notwithstanding would ever praise him , & alwaies give him thankes . 8 O how powerfull is the pure love of Iesus , which is mixed with no selfe-love , nor proper interest ! Are they not all to be called hirelings that ever seeke comforts ? 9 Doe they not shew themselves to be rather lovers of themselves , then of Christ , that alwaies think of their commodity and g●ine ? Where may one be found that will serve God , without looking for reward ? 10 It is hard to find any one so spirituall , that is free from the love of all earthly things . For where is any that is inddeed poore in spirit , and free from all affection of creatures ? thou maist goe to the end of the world before thou find him . 11 If a man should give all his wealth , yet is it nothing . And if he should doe great pennance , yet is it litle ▪ And if he should attain to all knowledge he is yet farre off . 12 And if he should have great vertue , and very fervent devotion , yet there is much wanting , to wit , one thing which is most necessary for him . 13 What is that ? That leaving all he forsake himselfe , and goe perfectly from himselfe , and retaine nothing of selfe-love . And when he hath done all that he knoweth to be done , let him thinke that he hath done nothing . 14 Let him not weigh that much which might be much esteemed , but according to truth , let him affirme himselfe to be an unprofitable servant , as our Saviour hath said : When you shall have done all things that are commanded you , say , We are unprofitable servants . 15 Then may he be truly poore in spirit and naked , and say with the Prophet : I am alone and poore , yet no man richer , no man more powerfull , no man more free then he that can leave himselfe and all things , and put himselfe in the meanest and lowest place . CHAP. XII . Of the highway of the holy Crosse. VNto many seemeth hard this sppeech , Deny thy selfe , take up thy Crosse and follow Iesus : But it will be much harder to hear that last word : Get yee away from me , yee cursed into everlasting fire . 2 For they that now willingly heare and follow the word of the Crosse , shall not then feare to heare the sentence of everlasting damnation . 3 This signe of the Crosse shall be in heaven , when our Lord shall come to Iudgment . 4 Then all the servants of the Crosse , who in their life time conformed themselves unto Christ crucified shall draw neere unto our Lord with great confidence . 5 Why therefore fearest thou to take up the Crosse , which leadeth thee to a Kingdome ? In the Crosse is health , in the Crosse is life , in the Crosse is protection against our enemies . 6 In the Crosse is infusion of heavenly sweetnesse , in the Crosse is strength of mind , in the Crosse is joy of spirit , in the Crosse is the height of vertue , in the Crosse is the perfection of sanctity . 7 There is no health of the soule , nor hope of everlasting life , but in the Crosse. Take up therefore thy Crosse and follow Iesus , and thou shalt goe into life everlasting . 8 He is gone before , bearing his Crosse , and is dead for thee on the Crosse ; that thou maist also beare thy Crosse , and desire to die on the Crosse with him . 9 For if thou diest with him , thou shalt also live with him ; and if thou be his companion in paine , thou shalt be partaker with him also in glory . 10 Behold in the Crosse all doth consist , and all lyeth in ending our life upon it : for there is no other way , unto life , and unto true inward peace , but the way of the Holy Crosse , and of daily mortification . 11 Goe where thou wilt , seeke whatsoever thou wilt thou shalt not find a higher way above , nor a safe●● way below , then the way of the holy Crosse. 12 Dispose and order all things according to thy will , and judgment : yet thou shalt ever find , that of necessity thou must suffer some-what , either willingly or against thy will. 13 So as thou shalt never fully avoid the Crosse , for either thou shalt feele paine in thy body , or in thy soule thou shalt suffer tribulation of spirit . 14 Sometimes thou shalt be forsaken of God , sometimes thou shalt be troubled by thy neighbours , and which is more , oftentimes thou shalt be irksome to thy selfe . 15 Neither canst , thou be delivered or cased by any remedy or comfort ▪ but so long as pleaseth God , thou oughtest to beare it . 16 For God will have thee learne to suffer tribulation without comfort ; and that thou submit thy selfe wholly to him , and become more humble by tribulation . 17 No man hath so lively a feeling of the Passion of Christ , as he who hath chanced to suffer the like . The Crosse therefore is alwaies ready , and every where attendeth thee . 18 Thou canst not escape it , whither soever thou fliest ; for wheresoever thou goest , thou carriest thy selfe about with thee , and thou shalt ever find thy selfe . 19 Turne thy selfe upward , turne thy selfe downward , turne thee within , or turne thee without . 20 Which way soever thou doest turn thee , alwaies thou shalt find the Crosse. 21 And every where of necessity thou must have patience , if thou wilt have inward peace , and obtaine an everlasting Crowne . 22 If thou beare the Crosse willingly , it will beare thee , and lead thee to thy desired end , to wit , where there shall be an end of suffering , though here there shall not 23 If thou beare it unwillingly , thou makest for thy selfe a new burthen , and increasest thy load , and yet notwithstanding thou must beare it doe what thou canst . 24 If thou cast away one Crosse , without doubt thou shalt find another , and that perhaps a more heavy . 25 Thinkest thou to escape that which no man could ever avoid ? which of the Saints in the world was without crosses and tribulations ? 26 Verily Iesus Christ our Lord was never one houre without paine of suffering , so long as he lived . Christ ( saith he ) ought to suffer , and rise againe from death , and so to enter into his glory . 27 And how doest thou seeke any other way , then this Kings high way , which is the way of the holy Crosse ? 28 The whole life of Christ was a Crosse and Martyrdome : and doest thou seeke rest and joy ? 29 Thou art deceived , thou art deceived , if thou seekest any other thing thē to suffer tribulations , for this whole mortall life is full of miseries , and invironed on every side with crosses . 30 And how much the more one hath profited in spirit , so much the heavier Crosses he oftentimes findeth ; for the love he beareth to God , encreaseth the griefe which he endureth for his banishment . 31 But yet this man , though so many wayes affl●cted , is not without the ease of consolation , for the great good which he perceiveth to grow unto him by the bearing of his Crosse 32 For whilest he willingly putteth himselfe under it , all the but then of tribulation is turned into the confidence of divine consolation . 33 And how much the more the flesh is wasted by affliction , by so much the more is the spirit strengthened by inward grace . 34 And sometimes he is so strengthened with the ●eeling of tribulation , and adversity , for the love of conforming himselfe to the Crosse of Christ , that he would not wish at any time to be without sorrow and tribulation . 35 Because he beleeveth , that so much the more acceptable he shall be unto God , how much the more for number & weight he can suffer for him . 36 This is not the power of man , but it is the grace of Christ , that can , and doth so much in fraile ●lesh : that what naturally it alwaies abhorreth and flieth , that by fervour of spirit , it taketh hold on and loveth . 37 It is not according to mans inclination to bear the Crosse , to love the Crosse , to chastise the body and bring it into subjection , to shun promotion . 38 To suffer contumelies with a joyfull heart , to despise himselfee , and to wish to be despised , to beare all adversities , and damages , and to desire no prosperity in this world . 39 But if thou depend upon thy selfe thou shalt be able to performe no such matter of thy selfe . 40 But if thou trustest in our Lord , strength shall be given thee from heaven , and thou shalt subdue under thee both the world and the flesh . 41 Neither shalt thou feare thy enemy the Divel , if thou be armed with faith , and rely upon Christ crucified . 42 Resolve therefore with thy selfe , like a good and faithfull servant of Christ , to beare manfully the Crosse of thy Lord , who out of love unto thee was crucified for thee . 43 Prepare thy selfe to beare many adversities and diverse kinds of troubles in this miserable life ; for so it will be with thee , wheresoever thou be , and so surely thou wilt find it , wheresoever thou hide thy selfe . 44 So it must be , and there is no remedy , or meanes to avoid tribulation and sorrow , but to beare them . 35 Drink of the Cup of our Lord with a good affection , if thou wilt be his friend , and desirest to have part with him . As touching consolation , referre that to the will of God , let him doe therein as shall best please him , but yeeld thou thy selfe to the bearing of adversity , and account it as the greatest comfort . 46 Set thou thy heart upon the suffering of tribulations , and account them the greatest comforts . 47 For that the passions of this life are not worthy of the glory that shall be revealed , although thou alone couldest suffer them all . 48 When thou shalt come to this estate , that tribulation for Christ's sake shall seeme sweet and pleasant unto thee , then think it is well with thee , for thou hast found a Parradise upon earth . 49 As long as it is grievous unto thee to suffer , and that thou desirest to fly it , so long shalt thou be ill at ease , and the tribulation thou fliest will follow thee every where . 50 If thou setlest thy selfe to that thou oughtest , to wit , to suffer , and to die to thy selfe , it will quickly be better with thee , and thou shalt find peace . 51 Although thou shouldest have been rapt even unto the third heaven with Paul , thou art not by this secured , that thou shalt suffer no contradiction . 52 I ( saith IESVS ) will shew him how great things he must suffer for my name . It resteth therefore that thou suffer for him , if thou wilt love IESUS , and perpetually serve him . 53 O , would to God , thou wert worthy to suffer something for the name of Iesus ! how great glory would it be unto thee , what joy to all the Saints of God , how great edification also to thy neighbour ! 54 For all doe commend patience , thought few desire to suffer ! With great reason thou oughtest to be willing to suffer a litle for Christ ; since many suffer far great things for the love of the world . 55 Know for certaine that thou oughtest to lead a dying life . And how much the more every one dieth to himselfe ; so much the more doth he begin to live unto God. 56 No man is sit to attaine unto heavenly things , unlesse he submit himselfe to the bearing of adversities for Christ. 57 Nothing is more gratefull unto God , nothing more wholesome to thee in this world , then to suffer willingly for Christ. 58 And if it were in thy choice ▪ thou shouldest rather wish to suffer adversities for Christ , then to enjoy the delight of many comforts . 59 Because by these meanes thou shouldst be more like unto Christ , and more conformable to all Saints . 60 For our good workes , and the perfectiō of our estate consisteth not in much sweetnesse and comforts , but rather in suffering great afflictions and tribulations . 61 If there had been any better thing , and more profitable to the soules health then suffering , surely Christ would have sh●wed it by word , and example . 62 But he plainly exhorted all the disciples that followed him , and all that desire to follow him , to the bearing of the Crosse : 63 And saith , if any man will come after me let him deny himselfe and take up his Crosse , and follow me . 64 So as when we have read and searched all , let this be the last conclusion , That by many tribulations wee must enter into the Kingdome of God. The end of the second Book . OF THE FOLLOWING OF CHRIST . THE THIRD BOOK . CHAP. I. Of the inward speech of Christ to a faithfull soule . I Will heare what our Lord God will speake in me . Blessed is the soule that heareth our Lord speaking in h●● : and receiveth from his mouth the word of comfort . 2 Blessed are those eares that receive the sound of the divine voice , and listen not to the whisperings of the world . 3 Blessed indeed are those eares that hearken not to the voice which soundeth outwardly , but unto truth which teacheth inwardly . 4 Blessed are the eyes that being shut up to outward things , are attentive to those things that are within . 5 Blessed are they that enter into the inward things , and endeavour to prepare themselves more and more by daily exercises to the attaining of heavenly sec●ets . 6 Blessed be they that delight to attend the service of God , and cast from them all impediments of this world . 7 Consider these things my soule , and shut up the doores of thy sensuall desires , th●● thou maist heare what thy Lord God ●●eaketh in thee . 8 Thus saith thy beloved ; I am thy saf●●y thy peace and thy life . Keepe thy selfe with●●e and thou shalt find peace . Forsake all transit●ry things and seeke those that be everlasting . 9 What are all temporall things , but deceiving snares ? and what doe all creatures availe thee , if thou be forsaken by the Creator ? 10 Forsake therefore all earthly things and labour to please thy Creator , and be faithful unto him , that thou maist attaine unto true happinesse . CHAP. II. That truth speaketh inwardly without noise of words . SPeake Lord , for thy servant heareth , I am thy servant , grant me understanding , that I may know thy testimonies . 2 Stir up my heart to heare the words of thy mouth ▪ let thy speech descend as the dew into my soule . 3 The children of Israel in times past said unto Moses , Speake thou unto us , and we shall heare the●e ; let not our Lord speake unto us , least perhaps we die . 4 Not so Lord , not so , I beseech thee ! But rather with the Prophet Samuel , I humbly and earnestly intreat : speake Lord , for thy servant heareth . 5 Let not Moses speake unto me , nor any of the P●ophets , but thou rather speake , my Lord God , the inspirer and enlightner of all the Prophets . 6 For thou alone without them canst perfectly instruct me , but they without thee can profit me nothing . 7 They can pronounce words , but they give not spirit . They speak marveilous well , but if thou hold thy peace , they inflame not the heart . 8 They deliver the letters , but thou openest the sense . They bringforth mysteries , but thou disclosest the understanding of sealed things . 9 They declare thy commandements , but thou helpest to fulfill them . They shew the way , but thou givest strength to walke in it . 10 They work only exteriorly , but thou instructest ▪ and enlightnest the hearts . They water outwardly , but thou givest fruitfulnesse . They sound forth wordes , but thou givest understanding to the hearing . 11 Let not therefore Moses speak unto me , but thou my Lord God , the everlasting truth , lest perhaps I should dye , and become without fruit , if I be warned outwardly only and not enfl●med within . 12 Lest the word heard and not fulfilled , knowen and not loved , believed and not observed , should increase my punishment . 13 Speak therefore Lord for thy servant heareth , for thou hast the words of everlasting life . Speak unto me to the comfort of my soule , and to the amendment of my whole life , and to thy praise and glory and everlasting honour . CHAP. III. ●hat the words of God are to be heard with humility ▪ and that many weigh them not . SOnne , hear my words , wordes of great comfort , excelling all the knowledge of the Philosophers and wise men of this world . 2 My wordes are spirit and life , not to be w●ighed by the understanding of man. Th●y are not to be drawn to vaine liking , but to be heard with silence , and to be received with all humility and great affection . 3 And I said , Blessed ●s the man whom thou shalt instruct ▪ O Lord , and shalt teach thy saw , that thou maist give him quietnesse from evill daies ; & that he be not destroyed upon earth . 4 I ( saith our Lord ) have taught the Prophets from the beginning , and cease not continually to speak to every one : but many are deafe and give no eare to my speech . 5 The greater number doe more willingly listen to the world , then to God , and follow sooner the desires of their flesh , then the will of God. 6 The world promiseth temporall and small things , and is served with great diligence ; I promise most high and eternall things , and the hearts of men are nothing moved with it . 7 Who is he that serveth and obeyeth me with equall care to that with which the world , and the Lords thereof are served . 8 Blush Sidon , saith the sea ; and if thou aske the cause , he are wherefore , For a litle prebend a long journey is undertaken ▪ for everlasting ▪ life many will scarce once lift a foot from the ground . 9 A thing of small value is sought after greedily : for a penny sometimes there is great contention ; for a vaine thing and sleigh● promise , men doub● not to toile day and night . 10 But alas for an unchangeable good , for an inestimable reward , for the highest honour and glory without end , they are loath to take the least paines . 11 Blush therefore slothfull and complaining servant , that they are found more ready to destruction , then thou to life . They rejoyce more at vanity , then thou at verity . 12 And yet they are sometimes frustrated of their hope , but my promise deceaveth none , nor sendeth him away empty that trusteth in me . 13 I will give that which I have promised , I will fulfill that which I have said ; but to him that remaines faithfull in my love to the end , I am the rewarder of all those who are good , and doe try my devout servants with greater and severer temptations . 14 Write my words in thy heart , and think diligently of them : for they will be very necessa●y in time of temptation . 15 What thou understandest not when thou readest , thou shalt know in ●he day of visitation . 16 I am wont to visit my elect two severall waies , to wit , with temptation and comfort . 17 And I daily read two lessons unto them , one reprehending their vices , another exhorting them to the increase of vertues . 18 He that hath my wordes and despiseth them , hath within himselfe that shall judge him at the last day . A prayer to implore the grace of devotion . 1 O Lord my God , thou art all that I can desire . What am I , that dare speak unto thee ? I am thy poorest servant , and a most vile worme ▪ much more poore and contemptible then I either know or dare expresse . 2 And yet Lord remember this one thing , that I am nothing , that I have nothing , and that I am worth nothing . Thou alone art good , thou alone art righteous , thou alone art holy , thou canst all , thou doest all ; thou fillest all , only the wicked thou sendest empty away . Remember O Lord thy tender mercies , & fill my heart with thy grace , for thou wilt that none of thy workes should be in vaine . 3 How can I sustaine my selfe in this miserable life , unlesse thy mercy and grace support me ? 4 Turne not thy face from me , delay not thy visitations ; draw not away thy comfort , least my soule become like a barren and dry land wherein is no water . 5 Lord teach me to fulfill thy wil ; teach me to live worthily and humbly in thy sight : for thou art my wisdome , thou doest perfectly know me . 6 Yea thou knowest me not only before I was conceived in the womb , but also before the very world was made . CHAP. IV. That we ought to live in truth & humility in the sight of God. SOnne , walke in my sight in ●incerity and truth ; and ever seeke mee in singlenesse of heart . 2 He that walketh before me in truth , shall be defended from evill incursions , & truth shall deliver him from seducers , and from the detractions of the wicked . 3 If truth shall make the free , thou shalt be free indeed ; and shalt not need to care for the vaine words of men . 4 Lord it is true according as thou saist , so I beseech thee , be it unto mee , l●t thy tru●h teach me let it defend me , and bring me to a blessed end . 5 Let the same truth deliver me from ●ll evill affection and inordinate love : and I shall walke with thee in great freedome of heart . 6 I will teach thee ( saith the Truth ) those things that are right and pleasing in my sight . Think of thy sinnes with great serrow , and griefe ; and never esteem thy selfe any thing for thy good workes . 7 Thou art in very deed a sinner● and subject to many passions . Of thy selfe thou alwaies tendest to nothing , and art quickly cast down , quickly overcome : quickly troubled , quickly dissolved . 8 Thou hast nothing wherein thou canst glory , but many things for which thou oughtest to humble , and despise thy selfe , for thou art much weaker then thou cast perceive . 9 And therefore let nothing seem much unto thee whatsoever thou dost . Let nothing seem great , nothing precious , and wonderfull , nothing worthy of estimation . 10 Nothing high , nothing truly commendable , and to be desired , but that which is everlasting . 11 Let the eternall Truth above all things please thee . Let thy own great unworthinesse alwaies displease thee . 12 Feare nothing , blame , and flye nothing so much , as thy sinnes and vices , which ought to displease thee more , then the losse of any thing whatsoever . 13 Some walk not sincerely in my sight , but led by a certain curiosity , and pride , will know my secrets , and understand the high mysteries of God , neglecting themselves and their own salvation . 14 These oftentimes ( for that I resist them ) doe fall into great temptations and sinnes , for their pride and curiosity . 15 Fear the judgements of God , dread the wrath of the Almighty , B●t discusse not the works of the Highest . Search thine own iniquities , in how much thou hast offended , and how much good thou hast neglected . 16 Some carry their devotion only in books , some in pictures , some in outward signes and figures , some have mee in their mouthes , but litle in their hearts . 18 There are others , that being illuminated in their understanding , and purged in their affection , doe alwaies aspire with an earnest mind to everlasting happinesse . 18 And are unwilling to heare of the things of this world , and doe serve the necessities of nature with griefe ; and these perceave what the spirit of truth speaketh in them . 19 Because it teacheth them to despise earthly , & love heavenly things : to neglect the world , and day & night to desire heaven . CHAP. V. Of the wonderfull effect of divine grace . I Praise thee O heavenly Father , Father of my Lord Iesus Christ , for that thou hast vouchsafed to remember me a poore and wretched creature . 2 O Father of mercies and God of all comfort , thanks be unto thee , who sometimes with thy comfort refreshest me unworthy of all comfort . 3 I ever blesse and glorify thee with thy only begotten Son , and the holy Ghost the comforter for ever and ever . 4 O God my Lord , the holy lover of my soule , when thou shalt come into my heart , all that is within me will rejoyce . 5 Thou art my glory and the exultation of my heart ; thou art my hope , and my refuge in the day of my tribulation . 6 But because I am yet weak in love , and imperfect in vertue , therefore I have need to be strengthned & comforted by thee . 7 Visit me therefore often , and instruct me with thy holy discipline , deliver me from evill passions , and heale my heart of all mordinate affections , that being cured within , and well purged throughout , I may be made fit to love , strong to suffer , and constant to perseaere . 8 Love is a great matter , in very truth a great good , which alone maketh every thing that is heavy to be light , and beareth equally all that 〈◊〉 unequall . 9 For it carrieth a burthen without any burthen , and maketh every thing that is bitter to be sweet and savory . 10 The noble loue of Iesus enforceth man to worke great things , and stirreth him up to desire alwaies the most perfect . 11 Love will be aloft , and not kept downe with any abject things . Love will be free , and a stranger to all worldly affection . 12 That his inward sight be not obscured , that he be not intangled with the desire of any transitory game : or troubled with the want thereof . 13 Nothing is sweeter then love , nothing stronger , nothing higher , nothing more ample , nothing more pleasant , nothing fuller nor better in heaven or in earth . 14 For that love hath his begining from God , and cannot rest but in God above all creatures . 15 He that loveth , flyeth , runneth , and rejoyceth ; he is free and not held in . He giveth all for all , and hath all in all , for that he resteth in one Highest above all , from which all good floweth , and proceedeth . 16 He respecteth not the gifts , but turneth himselfe above all goods unto the giver . Love oftentimes knoweth no measure , but enflameth aboue all measure . 17 Love feeleth no burthen , weigheth no paines , desireth above its strength , complaineth not of impossibility , for that it thinketh all things lawfull , and possible . 18 It is therefore able to undertake all things , and performeth and bringeth many things to effect : whereas he that doth not love , fainteth and can doe nothing . 19 Love alwaies watcheth , and slumbring sleepeth not : being wearied , is not tired : straitned is not pressed : frighted , is not troubled : but like a lively ●lame , and burning torch , bre●keth upwards , and passeth through all with great security . 20 If any one loveth , he knowes what this voice cryeth , a loud cry in the eares of God , is the burning love of the ●oule , which saith , My God , my love thou art wholly mine , and I am wholly thine . 21 Enlarge me in love , that my heart may tast how sweet it is to love , and to be dissolved , and swimme as it were in the streames of love . 22 Let me be possessed by 〈◊〉 , mounting above my selfe , with excessive fervor , and admiration . 23 Let me sing the song of love , let me follow thee on high , my beloved , let my soule faint in thy praises , rejoycing with love . 24 Let me love thee more then my selfe , and not my selfe , but for thee , and all in thee that truly love thee , as the law of love commandeth which shineth from thee . 25 Love is swift , sincere , pious , sweet and delightfull : strong , patient , faithfull , prudent , suffering , full of courage , and never seeking it selfe . 26 For where one seeketh himselfe , there he falleth from love . Love is circ●mspect , humble and upright : not remisse , not mutable , nor attending unto vaine things ; sober , chast , constant , quiet , and guarded in all the senses . 27 Love is subject , and obedient to Superiours , mean and abject to it selfe , devout and thankfull unto God , trusting and hoping alwaies in him , even then when God imparteth no sweetnesse unto it : for without sorrow none liveth in love . 28 He that is not ready to suffer all things , and stande to the will of his beloved , is not worthy to be called a lover . 29 A lover ought to imbrace willingly all that is hard , and distastfull for his beloved , and not to turne away from him , for any contrary occurrencies . CHAP. VI. Of the proofe of a true lover . SOnne thou art not yet a strong and prudent lover . 2 Wherefore Lord ? 3 Because thou givest over thy enterprise for a small adversity , and too earnestly seekest after comfort . 4 A constant lover standeth firmely in temptations , and giveth not credit to the crafty perswasions of the enemy . As I please him in prosperity , so I am not unpleasant to him in adversity . 5 A prudent lover considereth not so much the gift of his lover , as the love of the giver . He rather esteemeth the good will , then the value , and placeth all gifts under his beloved . 6 A noble lover resteth not in the gift , but in me above any gift . All therefore is not lost if sometimes thou hast lesse tast of me and my Saints , then thou wouldest . 7 That good & sweet desire which thou sometimes feelest , is the effect of present grace , and a certain tast of the heavenly Country ; whereon thou must not rely too much , for it goeth and commeth . 8 But to fight against evill motions of the mind , which may happen unto thee , and to despise the suggestion of the d●ell , is a signe of vertue and great strength . 9 Let not therefore strange fancies forced into thee , of any matter whatsoever , trouble theo . Retaine a firme purpose and an upright intention to God. 10 Neither is it an illusion that sometimes thou art suddainly rap● on high , and presently returnest again unto the accustomed vanities of the heart . 11 For thou dost rather unwillingly suffer them , then commit them , and as long as they displease thee , and thou strivest against them , it is a gaine not a losse unto thee . 12 Know that thy ancient enemy doth ever strive to hinder thy desire to good , and to divert thee from all devout exercise . 13 To wit , from the pious memory of my passion , from the profitable ▪ remembrance of thy sinnes , from the guard of thine own heart , and from the firme purpose of pro●iting in vertue . 14 Hee thrusteth many evill thoughts into the minde , that he may cause a wearisomenesse , and horrour in thee , to draw thee from devout prayer and reading . 15 Humble confession is displeasing unto him , and if he could , he would cause thee to cease from receaving the Sacrament of my Body . 16 Trust him not , nor care for him , although he should often set snares of deceipt to intrap thee . 17 Charge him with it , when hee suggesteth evill , and unclean thoughts unto thee : Say unto him , Avant filthy spirit , blush miserable wretch , thou art filthy that bringest such things into mine eares . 18 A way from me thou wicked deceaver , thou shalt have no part in me : but Iesus shall be with me as a strong warrior , and thou shalt remaine confounded . 19 I had rather dye and undergoe any torment , then to consent unto thee . Hold thy peace and be silent , I will hear thee no more , though thou shouldest worke me many troubles . 20 My Lord is my light and my salvation , whom then shall I feare ? If whole armies should stand together against me , my heart shall not feare ; Our Lord is my helper , and my Redeemer . 21 Fight like a good souldier : and if thou sometimes fall through frailty , take to thee a better heart then before , trusting in my more aboundant grace : and take great heed of arrogancy and selfe-conceit . 22 For this cause many are led into errour , and sometimes fall into blindnesse that is almost incurable . 23 Let the fall of the proud , foolishly presuming of their own strength , serve thee for a warning , and a perpetuall humiliation . CHAP. VII . That grace is to be hid under the veile of humility . SOnne , it is more profitable , and safe for thee to hide the grace of devotion , not to extoll thy selfe , nor to speak much , nor to esteeme much thereof : but rather to despise thy selfe , and fear it , as given to one unworthy thereof . 2 That affection is not to be cleared unto , which may be quickly changed into the contrary . Think when thou art in grace , how miserable and needy thou art wont to be without it . 3 Neither doth therein only con●ist the progresse of a spirituall life , when thou hast the grace of comfort ; but when thou humbly , and patiently canst suffer the with-drawing thereof . 4 So that thou be not then lesse diligent in the exercise of prayer , nor suffer thy selfe to passe over the rest of thy accustomed good works ; 5 But that thou willingly performe what lyeth in thee , according as thou art able and understandest to be fit ; not neglecting thy selfe wholly for the drynesse , and trouble of mind , which thou feelest . 6 There are many that when it succeedeth not well with them , presently they become either impatient or negligent . 7 The way of man is not alwaies in his power , but belongeth to God , to give and to comfort , when he will , how much he will , and whom he will as it shall please him , and no more . 8 Some unadvised persons have overthrown themselves for the greedy desire which they had of the grace of devotion : 9 Attempting more then they were able to performe , not weighing the measure of their weaknesse , but following rather the desire of their heart , then the judgement of reason . 10 And because they presumed on greater matters then was pleasing to God , therefore they quickly lost their grace . 11 They were made needy , and left in a dejected estate that built themselves nests in heaven ; to the end that being humbled , and impoverished , they may learn not to fly with their own wings , but to live in hope under my feathers . 12 They that are yet new , and unacquainted in the way of our Lord ; unlesse they governe themselves by the counsaile of the wise , may easily be deceaved and overthrowne . 13 And if they will rather follow their own judgement , then give credit to others that are experienced , their end will be dangerous , if they cannot be drawn from their own conceipt . 14 Seldome those that are wise in their own opinion , suffer themselves humbly to be governed by others . 15 A litle knowledge with humility , and a slender understanding , is better then great treasures of learning with a vaine selfe liking . 16 It is better for thee to have lesse then much of that whereof thou maist be proud . 17 He doth not discreetly , that wholly giveth himselfe over to mirth , forgetting his former poverty , and the chast fear of God , which feareth to loose the grace which hee hath obtained . 18 Neither is he vertuously wise , that in time of adversity or any tribulation whatsoever , yeeldeth to despairing thoughts , and thinketh and imagineth of thē lesse confidently then he ought . 19 He that will be over secure in time of peace , shall be often found too dejected and fearfull in time of warre . 20 If thou couldest alwaies continue humble , & lowly within thy selfe , and temper , and governe thy soul well , thou shouldest not so soone fall into danger and offence . 21 It is good counsell , that when thou conceavest fervor of spirit , thou shouldest think what will become of thee , when that light shall leave thee . 22 And when that doth happen , remember the light may returne again , which for thy instruction & my glory I have with-drawn for a time . 23 Such proofe is often more profitable , then if thou shouldest alwaies enjoy prosperity according to thy desire . 24 For worth is not to be weighed in a man by the number of visions and comforts which he hath , or by his knowledge in Scriptures , or by his being placed in high degrees ; but in that he is grounded in true humility , and replenished with divine charity . 25 If he alwaies purely and entirely seeke the honour of God , if he esteeme himself nothing , and with a sincere heart despise himselfe , and rejoyce more to be humbled then honoured by others . CHAP. VIII . Of a meane conceipt of our selves in the sight of God. SHall I speake unto my Lord , sith I am dust and ashes ? If I esteeme better of my selfe , behold thou standest against me , and my iniquities beare true witnesse , neither can I speake against it . 2 But if I abase and esteeme nothing of my selfe , and cast off all selfe-conceipt , and ( as I am ) accompt my selfe to be dust , 3 Thy grace will be favourable unto me , and thy light will be neere unto my heart , and all estimation how litle soever shall be swallowed up in the depth of my nothing , and perish everlastingly . 4 There thou shewest my selfe unto me , what I am , what I have been , and whither I am come : for alas I am nothing , and I knew it not . 5 And if I be left to my selfe , behold I become nothing , and a masse of infirmity , but if thou suddainly looke upon me , I am presently made strong , and filled with new joy . 6 And it is a great marvaile , that I am so suddainly lifted up , and so graciously imbraced by thee , that of mine owne weight alwaies sinke downeward . 7 Thy love is cause hereof , freely preventing me , and relieving me in many necessities , preserving me also from grievous dangers , and ( as I may truly say ) delivering me from innumerable evils . 8 For surely by evill loving my selfe , I lost my selfe , and by seeking the● alone , and sincerely loving thee , I have found both my selfe and thee , and for thy love have more deeply brought my selfe to nothing . 9 For that thou , O most sweet Iesu● , dealest with me above all desert , and above all that I dare hope or request . 10 Blessed be thou my God ; for although I be unworthy of all good , yet the noblenesse of thy bounty and thy infinite goodnesse , never ceaseth to doe good even to the ungratefull , and to them that be turned away farre : from thee . 11 Turne us unto thee O Lord that we may be gratefull , humble and devout : for thou art our safety , our power , and our strength . CHAP. IX . That all things are to be referred unto God , as unto the last end . SOone , I ought to be thy chiefest and ●ast end , if thou desire to be truly blessed . With this intention thy affection shall be purified , which is oftentimes inclined inordinately to it selfe , and unto creatures . 2 For in any thing thou seeke thy selfe , thou presently faintest and driest up within thy selfe . Direct therefore all things chiefly unto me , for I am he that hath given all . 3 Consider every thing as flowing from the highest good , and therefore all things to be reduced unto me , as untheir first beginning . 4 Out of me , as out of a living fountaine , the litle and the great , the poore and the rich , doe draw the water of life , and they that willingly , and freely serve me , shall receive grace for grace . 5 But he that will glory out of me , or be delighted in any particular good shall not be grounded in true joy , nor enlarged in his heart , but shall be many waies hindred and straitned . 6 Thou oughtest therefore to ascribe no good unto thy selfe , nor attribute the praise of vertue unto any man , but give all unto God , without whom ▪ man hath nothing . 7 I have bestowed all , and will that all be returned to me againe : and with great severity I require thanks . 8 This is the truth that putteth to flight vain-glory . And if heavenly grace , and true charity enter in , there shall be no envy nor grudging of heart , neither shall there be any place for selfe-love . 9 For divine charity overcommeth all , and enlargeth all the forces of the soule . 10 If thou understand aright , in me alone thou wilt rejoyce , in me alone thou wilt hope : for none is good but God alone , who is to be praised above all , and to be blessed in all . CHAP. X. That despising the world , it is sweet to serve God. NOw I will speak againe Lord , and will not be silent . I will say its the eares of my God , my Lord , and my King that is on high ▪ 2 O how great is the multitude of thy sweetnesse Lord , which thou hast hidden for those that feare thee ! 3 But what art thou to them that love thee ? What to them that serve thee with their whole heart ? 4 Truly unspeakable is the sweetnesse of thy contemplation , which thou bestowest on them that love thee . 5 In this chiefly thou hast shewed me the sweetnesse of thy charity , for that when I was not , thou madest me ; 6 And when I went astray farre off from thee , thou broughtest me back againe , that I might serve thee , and hast commanded me to love thee . 7 O fountaine of everlasting love what shall I say of thee ? How can I forget thee , that hast vouchsafed to remember me , even when I withered away and perished ! 8 Thou hast used mercy with thy servant beyond all the expectation of my heart : and hast bestowed thy grace and friendship beyond all merit . 9 What shall I returne unto thee for this grace ? For it is not granted to every one to forsake all things , to renounce the world , and to undertake a retired life . Is it much that I serve thee whom all creatures are bound to serve ? It ought not to seeme much unto me to serve thee . 10 But this rather seemeth much and marveilous unto me , that thou vouchsafest to receive into thy service one so poore and unworthy , and to joyne him with thy beloved servants . 11 Behold all is thine which I have , and whereby I serve thee ; and yet in very deed thou rather servest me then ● thee . 12 Behold heaven and earth , which thou hast created for the service of man are ready at hand , and doe daily performe whatsoever thou dost command . 13 And this is litle : yea thou hast also appointed the Angels to the service of man ; but that which exceedeth all , is that thou thy selfe hast vouchsafed to serve man and promised to give thy selfe unto him . 14 What shall I give thee for all these thousands of benefits ? I would I could serve thee all the daies of my life . 15 I would I were able at least for one day to doe thee some worthy and acceptable service ! Thou art truly worthy of all service , of all honour and everlasting praise ▪ 16 Thou art my Lord , and I thy poor servant , that am bound to serve thee with all my forces , neither ought I ever to cease to praise thee . 17 And this I wish to doe , this I desire ; and whatsoever is wanting unto me , vouchsafe I beseech thee to supply . 18 It is a great honour , a very great glory to serve thee , and to despise all things for thee . For great grace shall be given to them that shall willingly submit themselves unto thy most holy service . 19 They shall receive most sweet comfort of the holy Ghost , that for thy love shall renounce all carnall delights . 20 They shall attaine great freedome of mind , that for thy names sake shall enter into the narrow way , and shall have left off all the care of this world . 21 O sweet and delightfull servitude of God , by which , man is truely made f●ee and holy ! 22 O sacred state of religious bondage , vvhich maketh man equall to Angels , pleasing to God , terrible to Divels and acceptable to all the faithfull 23 O service to be embraced , and alwaies wished for , by which we obtain the greatest good , and attaine to that joy which never shall have end ? CHAP. XI . That the desires of our heart are to be examined and moderated . SOnne , thou oughtest to learne many things more , which thou hast not yet ●ell learned . 2 What are those , Lord ? 3 That thou frame thy desire wholly according to my pleasure : and be not a lover of thy self , but a diligen●● follower of my will. 4 Thy desires oftentimes doe stirr● thee up , and drive thee forwards with violence ; but consider whether thou ar● mooved rather for my honour , then for thine owne profit . 5 If I be the cause , thou wilt be well content with whatsoever I sha●● ordaine , but if there lurk in thee any selfe-inclination , behold this is it that hindreth thee , and weigheth the● downe . 6 Beware therefore thou incline not too much towards any desire that commeth to thy mind , before thou aske my counsaile ; 7 Lest perhaps afterwards it repent thee , and that thou begin now to dislike that which before did please thee and which thou earnestly desiredst at the best . 8 For every affection that seemeth good , is not presently to be followed : nor every contrary affection at the first to be fled . 9 It is expedient sometimes to use a restraint even in good desires and endeavours : 10 Least by importunity thou incur distractiō of mind , & by evill example become a scandall unto others , or being gainsaid by others thou be suddainly troubled and fall . 11 Yet sometimes thou oughtest to use violence , and resist manfully thy sensuall appetites , and respect not what the body would , or would not but rather to labour , that even perforce it be subject to the spirit . 12 And it is to be chastised so long , and to be forced under servitude , untill it readily obey in all things , and learne to be content with a litle , and to be pleased with ordinary things , and not to murmure against any inconvenience . CHAP. XII . Of the effect of Patience , and of strife against Concupiscence . LOrd God , I perceive Patience is very necessary unto me : for that many adversities doe happen in this life . 2 Howsoever I shall dispose of my peace , my life cannot be without warre and affliction . 3 So it is , Sonne , and my will is not that thou seeke after that peace which is void oftemptations , or that feeleth no contrarieties ; 4 But then think that thou hast found peace , when thou art exercised with sundry tribulations , and tried in many adversities . 5 If thou say that thou art not able to suffer much , how then wilt thou endure the fire of hell ? Of two evils the lesse is alwaies to be chosen . 6 That thou maist therefore avoid everlasting punishments in the next world , endeavour to suffer patiently for God the present evils of this . 7 Doest thou think that men of this world suffer litle or nothing ? Thou art deceived , look into the life even of them that live in greatest delicacies , and thou shalt find it otherwise . 8 But thou wilt say , they have many delights , and follow their own wils , and therefore they make smal accompt of their tribulations . 9 Be it so , that they have whatsoever they will ; but how long doest thou think it will last . 10 Behold , the wealthy of this world vanish away like smoke , and there shall be no memory of their joyes past . 11 Yea even while they live also , they rest not in them without griefe , irksomnesse , and feare . 12 For the selfe same thing in which they take their delight , is oftentimes the cause of sorrow unto them and mu●h affliction . 13 They have their desert , who for that they immoderately seeke , and follow delights , they doe not obtaine them , but with shame and sorrow . 14 O how short and deceiptfull , how inordinate , and filthy are all those pleasures ? 15 Yea so senselesse and blind are men that they understand it not , but like dumbe beasts , for a litle pleasure of a corruptible life , they incurre the eternall death of their soule . 16 Doe not thou therefore , my Sonne , follow thy inordinate concupiscence , but forsake thine owne will ; delight thou in the Lord , and he will give thee thy hearts desire . 17 If thou desire true delight , and to be more plentifully comforted by me , behold , in the contempt of all worldly things , and in the cutting off of all base delights , shall be thy blessing , and aboundant comfort shall be given thee . 18 And how much the more thou withdrawest thy selfe from all comfort of creatures , so much the sweeter and more forcible consolations shalt thou find in me . 19 But at first thou canst not attaine unto them without a certaine griefe , labour , and strife . 20 The old custome will make resistance , and thou must overcome it with another custome that is better . Thy flesh will murmure , but thou must bridle it with fervour of spirit . 21 The old Serpent will sting and trouble thee , but by praier he shall be put to flight : and with profitable labour thou shalt shut the doore against him . CHAP. XIII . Of the humble obedience of a subject , according to the example of Christ. SOnne , hee that endeavoureth to withdraw himselfe from obedience , withdraweth himselfe from grace . And he that seeketh to have things in private , shall loose the common . 2 He that doth not willingly and freely submit himselfe to his Superior , it is a signe that his flesh is not yet perfectly obedient unto him , but oftentimes rebelleth and murmureth against him . 3 Learne therefore readily to submit thy selfe to thy Superior , if thou desirest to subdue thine owne Passions . 4 For the outward enemy is sooner overcome , if the inward man be in good estate . 5 There is no worse enemy , not more troublesome to the soule , then thou unto thy selfe , not agreeing well with the spirit . 6 Thou must of necessity have a true contempt of thy selfe , if thou wilt prevaile against flesh and blood . 7 Because thou lovedst thy selfe as yet too inordinately therefore thou art afraid to resigne thy selfe wholly to the will of others . 8 But what great matter is it if thou that art d●st and nothing , submittest thy selfe to man for God's sake . 9 When I the Almighty and highest Soveraigne , who created all things of nothing , humbly submitted my selfe unto man for thee ? 10 I became the most humble and abject of all men , that thou mightst overcome thy pride with thy humility . 11 Learne to obey , thou that art dust . Learne to humble thy selfe thou earth and clay , and put thy selfe under the feet of all men . Learne to breake thine own will , and to yeeld thy selfe to all subjection . 12 Take courage against thy selfe , and suffer not pride to live in thee : but humble and submit thy selfe to all , that every one may goe over thee , and tread thee as dirt of the streets under their feet . 13 Vaine man , what canst thou complain of ? what canst thou answer , foule sinner , to them that reprove thee , who hast so often offended God , and so many times deserved hell ? 14 But mine eye hath spared thee , because thy soule was precious in my sight : that thou mightest know my love , and alwaies remaine gratefull for my benefits . 15 That thou mightest continually give thy selfe to true subjection and humility , and mightest beare patiently the contempt of thy selfe . CHAP. XIIII . Of the secret Iudgments of God to be considered , lest we be exto●●ed in our good deeds . THou thundrest thy Iudgments over me , Lord , and shakest all my bones with feare and trembling , and my soule is fore afraid . 2 I stand astonished , and consider ; for that the heavens are not pure in thy sight , If thou hast found wickednesse in Angels , and hast not pardoned them , what shall become of me ? 3 Starres fell from heaven , and what doe I presume that am dust ? They whose workes seemed laudable , fell into the lowest . 4 And I have seene them that did eate the bread of Angels , to be delighted with the husks of swine . 5 There is no sanctity , if thou O Lord , withdrawest thy hand , no wisdome availeth if thou ceasest to govern . 6 No strength helpeth , if thou leavest to defend ; no chastitie secure , if thou doest not protect it . 7 No custodie of our owne profitable , if thy sacred watchfulnesse be not present . 8 For if thou leavest us , we sink and perish ; but if thou vouchsafest to visit us , wee are raised up , and do enjoy life . 9 We are inconstant , but by thee we are strengthened : we waxe cold , but by thee we receive heate . 10 O how meanly and basely ought I to think of my self ! how litle , yea nothing ought I to esteem it , if I seeme to have any good ! 11 O Lord how ought I to submit my selfe under thy unsearchable Iudgments : where I find my selfe to be nothing else , but nothing , and nothing ! 12 O unmeasurable weight ! O sea that can never be passed over : where I find nothing in my selfe , but that which is altogether nothing ! 13 Where then is the lurking hole of glory ? Where is the confidence conceived of vertue ? 14 All vain-glory is swallowed up in the depth of thy Iudgments , which hang over my head . 15 What is all flesh in thy sight ? Shall clay glory against him that frameth it ? How can he be lifted up with vaine words whose heart is truly subject to God ? 16 All the world cannot moove him to any elation of mind , whom truth hath subjected unto it selfe , neither shall he be moved with the tongues of all his praisers , that hath setled his whole hope in God. 17 For they also that speake , behold they are all nothing : they shall passe away with the sound of the words , but the truth of our Lord remaineth for ever . CHAP. XV. What we ought to doe , and say in every thing which we desire . SOnne , say thus in evering thing , Lord , if it be pleasing unto thee , let this be done in this sort , Lord if it be to thy honour , let this be done in thy name ! 2 Lord if thou seest it expedient for me , and allowest it to be profitable , then grant unto me , that I may use this unto thine honour ! 3 But if thou knowest it will be hurtfull unto me , and not profitable to the health of my soule , take from me all such desire . 4 For every desire proceedeth not from the holy Ghost , though it seeme unto man right and good . 5 It is hard to judge whether a good spirit , or the contrary drive thee to desire this or that : 6 Or whether also by thine owne spirit thou be moved thereunto . Many are deceived in the end , who at the first seemed to be lead by a good spirit . 7 Alwaies therefore , whatsoever occurreth unto thy mind to be desired , let it be desired with the fear of God , and with humility of heart . 8 And above all thou oughtest to commit it unto me with full resignation of thy selfe : and thou oughtest to say , Lord , thou knowest what is best , doe this , or that , as thou pleasest . 9 Give what thou wilt , and how much thou wilt , and when thou wilt : Doe with me as thou knowest , and as best pleaseth thee , and is most for thy honour . 10 Set me where thou wilt , and deale with me in all things according to thy will : I am in thy hand , turne me , and turne me againe which way soever thou please . 11 Behold I am thy servant , ready to obey thee in all things : for I desire not to live unto my selfe , but unto thee : and would to God it might be in some worthy and perfect manner . A Praier for the fulfilling of the will of God. GRant me grace sweet Iesus , that it may be with me , and labour with me , and persevere with me untill the end . 2 Grant me alwaies to desire and will that which is most acceptable unto thee , and best pleaseth thee . 3 Let thy will be mine , and let my will ever follow thine , and agree perfectly with it . 4 Let my will and ●ill be all one with thine ; & not be able to will , or refuse any thing else , but what thou wilt , or rejectest . 5 Grant that I may die to all things that are in the world , and to love for thy sake to be cotemned , and not to be known in this world . 6 Grant that above all things that can be desired , I may rest in thee , and make my heart to enjoy peace in thee . 7 Thou art the true peace of the heart , thou art the only rest : out of thee all things are troublesome and unquiet . 8 In this peace , in this very same , that is , in thee , one chiefest , eternall good ; I will sleepe and take my rest , AMEN , CHAP. XVI . That true comfort is to be sought in God alone . VVHatsoever I can desire , or imagine for my comfort , I looke not for it in this life , but hereafter . 2 For if I should alone have all the comforts of the world , and might enjoy all the delights thereof , it is certain that they could not long endure . 3 Wherefore my soule , thou canst not be fully comforted , nor have perfect delight but in God , the comforter of the poore , and the receiver of the humble . 4 Expect a while my soule , expect the divine promise , and thou shalt have abundance of all good things in heaven . 5 If thou desire inordinately the things that are present , thou shalt loose the coelestiall and eternall . Have temporall things in use , and the eternall in desire . 6 Thou canst not be filled with any temporall goods , because thou art not created to enjoy them . 7 Although thou enjoyest all that is created , yet canst thou not be happy thereby nor blessed , but in God that hath created all things , thy whole be atitude and happinesse consisteth . 8 Not such as is seene , and commended by the foolish lovers of the world ; but such as the good faithfull servants of Christ expect , and the spirituall , and cleane of heart , whose conversation is in heaven , sometimes take a tast of before hand . 9 Vaine and short is all humane comfort : Blessed and true is the comfort which is received inwardly from truth . 10 A devout man every where carrieth with him Iesus his comforter , and saith unto him : Be present with me Lord Iesus in every place , and time ! 11 Let this be my comfort to be alwaies willing to want all humane comfort . 12 And if thy comfort be wanting , let thy will and just triall be unto me as the greatest comfort , for thou wilt not be angry alwaies , neither wilt thou threaten for ever . CHAP. XVII . That all our care is to be placed in God. SOnne , suffer me to doe with thee what I please , I know what is expedient for thee . Thou thinkest as a man , thou judgest in many things as humane affection perswadeth thee . 2 Lord , what thou sayest is true . Thy solicitude for me is greater then all the care that I can take for my selfe . 3 For he standeth at too great a hazard , that casteth not his whole care upon thee Lord. 4 So that my will may remaine right and firme in thee , doe with me whatsoever it shall please thee ; for it cannot be but good , whatsoever thou doest with me . 5 If it be thy will I should be in darknesse , be thou blessed : and if it be thy will I should be in light , be thou againe blessed . 6 If thou vouchsafest to comfort me , be thou blessed and if thou wilt afflict me , be thou also ever blessed . 7 Son , thou oughtest thus to behave thy selfe , if thou desirest to walke with me , thou must be as ready to suffer griefe as to receive joy : Thou oughtest to be as willing to be poore and needy , as plentifull and rich . 8 Lord , I will willingly suffer for thee , whatsoever thy pleasure is shall befall mee . 9 I will receive indifferently from thy hand , good and evill , sweet and sower , delightfull and sorrowfull : and give thee thankes for all that hapneth unto me . 10 Keepe me from all sinne , and I wil neither feare death , nor hell : so as thou doest not for ever cast me from thee , and blot me out of the Book of life , what tribulation soever befall me , shall not hurt me . CHAP. XVIII . That temporall miseries , by the example of Christ , are to be borne patiently . SOnne , I descended from Heaven for thy health , I tooke upon me thy miseries , my charity and not any necessity drawing me thereunto , that thou mightest learne patience , and not refuse to beare temporall miseries . 2 For from the houre of my birth , until my death on the Crosse , I was not without suffering of griefe . I suffered great want of temporall things : I often heard many complaints against me . 3 I beare patiently shame and reproaches : for benefits I received ingratitude ; for miracles , blasphemies ; for heavenly doctrine , reprehensions . 4 Lord , for that thou wert patient in thy life time , chiefly in fulfilling the commandement of thy Father , 5 It is reason that I miserable sinner should have patience in all things according to thy will , and for mine owne health beare the burthen of this corruptible life as long as thou wilt . 6 For although this present life be burdensome , yet notwithstanding , it is now by thy grace made very easy , and by thy example and footsteps of thy Saints , more plaine and tolerable to the weake . 7 Yea , much more comfortable also , then it was in times past in the old Law , when the gate of heaven remained shut , and the way also to heaven seemed darke , when so few tooke care to seeke after thy Kingdome . 8 Neither they also that then were just , and ordained to be saved , could enter into the heavenly glory before thy Passion , & the debt of thy sacred death was discharged . 9 O how great thanks am I bound to give thee , that thou hast vouchsafed to shew unto me , and to all faithful soules a direct and sure way to thy everlasting Kingdome ! 10 For thy life is our way , and by holy patience we goe unto thee , that art our Crowne , 11 If thou hadst not gone before us and taught us , who would have taken care to follow ? 12 Alas how many would stay behind , and remain farre off , if they beheld not thy excellent examples . 13 Behold we are yet cold , although we have heard of so many of thy wouders , and thy heavenly documents ! what would become of us if we had not so great light to follow thee ? CHAP. XIX . Of suffering of injuries , and who is proved to be truly patient● . VVHat is it , thou saiest , Sonne● Cease to complaine , considering my passion , and that of my other Saints , thou hast not yet made resistance unto blood . 2 It is but litle thou sufferest , in comparison of them that have suffered so much , so strongly tempted , so grievously afflicted , so many waies tried & exercised . 3 Thou oughtest therefore to call to mind the heavy suffrings of others , that thou maist the easier beare the litle adversities which thou sufferest . 4 And if they seem not litle , beware lest thy impatience be cause thereof . Yet whether they be litle or great , endeavour to beare all patiently . 5 How much the better thou disposest thy selfe to suffering , so much the more wisely thou dost , and so much the more favour doest thou procure . 6 Thou shalt more easily also endure it , if thy mind be prepared , and thy selfe accustomed thereunto . 7 Doe not say I cannot suffer these things of such a one , at the hands of such a person , nor such things are not to be suffered by me ; 8 For hee hath done mee great wrong , and upbraided me with those things which I never thought of : but of another I will willingly suffer , and as I shall see cause . 9 Such a thought is foolish , it considereth not the vertue of patience , no● by whom it shall be crowned , but rather weigheth the persons , and the injuries offered . 10 He is not truly patient , that will not suffer , but as much as he thinketh good , and by whom he listeth . 11 But he that is indeed patient , mindeth not by whom he is exercised , whether by his superiour , or some of his equalls , or by his inferior ; whether by a good and holy man , or by a perverse and unworthy person . 12 But indifferently from all creatures , how much soever , or how often soever any adversity happeneth unto him , he taketh all thankfully as from the hands of God , and esteemeth it a great gaine . 13 For that nothing with God , how little soever , so it be suffered for God , can be without reward . 14 Be thou therefore alwaies prepared for to fight , if thou wilt have the victory : Without combat thou canst not attaine unto the Crowne of patience . 15 If thou wilt not suffer , thou refusest to be crowned , but if thou desirest to be crowned , fight manfully , and endure patiently . 16 Without labour there is no comming to rest : nor without fight can the victory be obtained . 17 Lord , let that be made possible to me by thy grace , which seemeth impossible to me by nature . 18 Thou knowest that I can suffer litle , and that I am quickly dismayed , when a small adversity ariseth . 19 Let all exercise of tribulation be made pleasing unto mee ; and be welcome for thy name : for to suffer and to be troubled for thee , is very profitable for my soule . CHAP. XX. Of the acknowledging of our owne infirmity : and of the miseries of this life . I Will confesse against me my injustice , I will confesse unto thee O Lord my infirmity : Oftentimes it is a small matter that discomforteth , and grieveth me . 2 I purpose to resist with courage , but when a small temptation cometh , if bringeth me into very narrow straits . 3 It is sometimes a very trifle , from whence great temptations doe proceed . And whilest I think my selfe somewhat safe , when I least expect it , I finde my selfe sometimes overcome with a small blast . 4 Behold therefore Lord , my humility , & my frailty every way known unto thee . 5 Have mercy on me and deliver me out of the mire of my infirmities , that I stick not fast therein , let me not for ever remain dejected . 6 This is that which oftentimes beareth me back , and confoundeth me in thy sight ; for that I am so subiect to fall , and weak in resisting of my passions . 7 And though I doe not altogether consent , yet their continuall assaults are troublesome and grievous unto me , and it is tedious , and a very irksome thing to live thus daily in strife . 8 Hereby my infirmity is made known unto me , for that wicked fancies doe alwaies much more easily enter in upon me , then they can be cast out againe . 9 O mighty God of Israel , the zealous lover of faithfull soules , let it please thee to consider the labour & sorrow of thy servant , and assist him in all whatsoever he undertaketh . 10 Strengthen me with heavenly force , lest my old man , my miserable flesh , not fully as yet subject to the spirit , prevaile and get the upper hand ; against which I ought to fight , as long as I breath in this miserable life . 11 Alas , what a kind of life is this where tribulations and miseries are never wanting ! where all is set with snares , and compassed with enemies ? 12 For when one tribulation o● temptation goeth away , another commeth , yea and during the first conflict also , many others come unlooked for , one after another . 13 And how can a life be loved that hath so many afflictions , and is subject to so many calamities and miseries ? 14 How is it called a life that begetteth so many deaths , and plagues ? And yet it is loved , and many seeke to delight themselves therein . 15 The world is oftentimes blamed , that it is deceiptfull and vaine , and yet it is not easily forsaken , because the inclinations of our flesh doe too much over-rule us . 16 Some things draw us to love it , others to contemne it . To the love of the world doe draw us the concupiscence of the flesh , the concupiscence of the eyes , and the pride of life : 17 But the paines & miseries that doe justly follow them , cause a hatred and loathsomnesse thereof . 18 But alas wicked pleasure overcommeth the mind which is given over to the world , and shee esteemeth it a delight to be under thornes , because she hath neither seene nor tasted the sweetnesse of God , and the inward delight of vertue . 19 But they that perfectly contemne the world , and endeavour to live to God under holy discipline , 20 These are not ignorant of the divine sweetnesse , promised to the true forsakers of the world , and doe more cleerely see how grievously the world erreth , and how it is many waies deceaved . CHAP. XXI . That we are to rest in God above all his gifts . ABove all things , and in all things , my soule , thou shalt ever rest in God , for he is the everlasting rest of the saints . 2 Grant me most sweet & loving Iesu , to rest in thee above all creatures , above all health and beauty , above all glory and honour ; 3 Above all power and dignity , above all knowledge and learning , above all riches and arts , above all joy and gladnesse : 4 Above all fame and praise , above all sweetnesse and comfort , above all hope and promise , above all merit and desire : 5 Above all gifts and presents that thou canst give and impart unto us , above all joy and jubily that the mind of man can receive and feele : 6 Lastly above Angels and Archangels , and above all the heavenly Host , above all visible and invisible things , and above all that thou my God art not . 7 For that thou , my Lord God , surpassest all , thou alone art most high , thou alone most powerfull , thou alone most full and sufficient , thou alone most sweet and comfortable , 8 Thou alone most beautifull , and loving , thou alone most noble and glorious above all things : in whom all good things together both perfectly , are and ever have been , and shall be . 9 And therefore it is too litle and not sufficient , whatsoever thou bestowest on me besides thy selfe , or revealest unto me of thy selfe , or promisest whiles thou art not seen , and not fully obtained . 10 For surely my heart cannot rest , nor be fully contented unlesse it rest in thee , and surmount all gifts and creatures whatsoever . 11 O my most beloved spouse Christ Iesus , the most chast lover , the governour of all creatures ! who will give me wings of true liberty to fly , and rest in thee ? 12 O when shall it be fully graunted me to consider in quietnes of mind , and see how sweet thou my Lord God art ? 13 When shall I fully recollect my selfe in thee , that for thy love I may not feele my selfe , but thee alone , above all sense , and feeling , in a manner not commonly known . 14 But now I oftentimes lament and bear my infelicity with griefe : 15 For that many evills occurre in this vale of miseries , which doe often trouble , grieve , and darken mee ; 16 Often hinder and distract me , allure and intangle mee . 17 To the end I should not have free accesse unto thee , and that I should not enjoy those sweet and heavenly imbracings , which thou alwaies givest to the blessed and celestiall spirits . Let my sighs and manifold desolation on earth moove thee . 18 O Iesus , splendor of eternall glory , & comfort of the pilgrime soule , with thee is my tongue without voyce , and my silence speaketh unto thee ! 19 How long doth my Lord delay to come ! Let him come unto me his poore servant , and make mee glad . 20 Let him put out his hand , and deliver me miserable wretch from all anguish . Come , come blessed Lord : for without thee I shall have no joyfull day , nor houre . 21 Thou art my joy , and without thee there is nothing but want . A wretched creature I am , and in a manner imprisoned , and Ioaden with irons . 22 Vntill thou comfortest me with the light of thy presence , and givest me liberty , and shewest a favourable countenance unto me , 23 Letothers seek what they please insteed of thee , but for mee , nothing else doth , nor shall delight mee , but thou only my God , my hope , my everlasting health . 24 I will not hold my peace , nor cease to pray , untill thy grace returne againe , and thou speak inwardly unto mee . 25 Behold I am here : behold I come unto thee , because thou hast called upon mee . 26 Thy teares and the desire of thy soule , thy humility , and the contrition of thy heart , have inclined and brought me unto thee . 27 And I said , Lord I have called thee , and have desired to enjoy thee being ready to forsake all things for thee . For thou first hast stirred me up that I might seeke thee . 28 Blessed be thou therefore O Lord , that hast shewed this goodnes to thy servant , according to the multitude of thy mercies . 29 What hath thy servant more to say before thee , but that he doe greatly humble himselfe in thy sight , and be alwaies mindfull of his owne iniquity and basenesse . 30 For there is none like unto thee in all whatsoever is wonderfull , in heaven and earth . Thy wordes are good , thy judgements true , and by thy providence all things are governed . 31 Praise therefore and glory be unto thee , O wisdome of the eternall Father ! let my tongue , my soule , and all creatures together praise and blesse thee . CHAP. XXII . Of the remembrance of the manifold benefits of God. OPen , O Lord , my heart in thy Law , and teach me to walke in thy commandements . 2 Grant me to understand thy will , and to remember thy benefits , as well in generall , as in particular , with great reverence and diligent consideration : that henceforward I may be able worthily to give thee thanks . 3 But I know and confesse , that I am not able to give thee due thanks , for the favours which thou bestowest upon me , even in the least moment . 4 I am lesse then the least of all thy benefits bestowed upon me : and when I consider the excellency of thy Majesty , the greatnesse there of maketh my spirit to faint . 5 All that we have in our soule & body , and whatsoever we possesse outwardly or inwardly , naturally or spiriuallyl are thy benefits , & doe praise thee as bountifull , pious , and good , from whom we have received al that is good . 6 Although one hath receaved more , another lesse , all notwithstanding are thine , and without thee , even the least cannot be had . 7 He that hath receaved greater , cannot glory of his owne desert , nor extoll himselfe above others , nor insult over the lesser . 8 For he is greater and better that ascribeth least unto himselfe , and is more humble and devout in rendring thanks . 9 And he that esteemeth himself basest of all men , and judgeth himselfe most unworthy , is fittest to receave greater blessings . 10 And he that hath receaved fewer , ought not to be sorry nor beare it impatiently , nor envy them that are enriched with greater store ; 11 But attend rather unto thee , & chiefly praise thy goodnesse , for that thou bestowest thy gifts so bountifully , so freely , and so willingly without respect of persons . 12 All things proceed from thee , and therefore in all things thou art to be praised ; thou knowest what is fit to be given to every one . 13 And why this man hath lesse , and he more , it is not ours , but thine to determine , who dost weigh in just measure the good behaviour of every one . 14 Wherefore my Lord God , I esteeme it as a great benefit not to have much , whereby outwardly and before men I might seeme worthy of praise & glory . 15 So that he , who considereth his own poverty , and basenesse , ought not therefore to conceave griefe , or sorrow , or to be therefore troubled , but rather to take great comfort , and to be glad . 16 For that thou , O God , hast chosen the poore and humble , and the despised of this world for thy selfe , and for thy familiar and domesticall friends . 17 Witnesses are thy Apostles themselves , whom thou hast appointed Princes over all the earth . 18 And yet they lived without complaint in the world , so humble and simple , o the eyes of men , without all malice and deceipt , 19 That they reioyced to receive contumelies for thy name ; and what the world abhorreth , they imbraced with great affection . 20 Nothing therefore ought so to reioyce him that loveth thee , and acknowledgeth thy benefits , as the accomplishment of thy will in himselfe , & the pleasure of thy eternall appointment . 21 Wherewith he ought to be so contented and comforted , that he would as willingly be the least , as any would wish to be the greatest : and as peaceable and content in the last , as in the first place . 22 And as willingly to be despised and contemned , and to be of no esteem or accompt , as to be preferred in honour before all others . 23 And to comfort him more , and please him better , then all the benefits which he hath receaved or can desire . CHAP. XXIII . Of four things that bring much peace . SOnne now I will teach thee the way of peace and true liberty . 2 Doe Lord , I beseech thee , at thou saiest , for I shall be very glad to heare it . 3 Endeavour my Sonne to doe rather the will of another , then thine own . Ever choose rather to have lesse then more . 4 Alwaies seeke the lowest place , and to be inferior to every one . 5 Wish alwaies , and pray , that the will of God may be wholly fulfilled in thee , behold such a man entreth into the limits of peace and most quiet rest . 6 Lord , this thy short speech containeth much perfection , it is litle in words but full in sense , and aboundant in fruit . 7 For if it could exactly be kept by me , then should I not so easily be troubled . For as often as I feele my selfe unquiet , and afflicted , I finde that I have strayed from this doctrine . 8 But thou that canst doe all things , and ever lovest the good and profit of my soule , increase in me thy grace more and more , that I may fulfill thy words and perfect mine owne health . A prayer against evill thoughts . MY Lord God , be not farre from me : my God have regard to help me , for sundry thoughts have risen up against me , and great feares afflicting my soule . 2 How shall I passe through them without hurt ? How shall I break through them without danger ? 3 I , saith he , will goe before thee , and will humble the glorious of the earth . 4 I will open the doores of the prison , and reveale unto thee the hidden secrets . 5 Doe Lord as thou saiest , and let all evill thoughts fly from before thy face . 6 This is my hope , and my only comfort , to fly unto thee in all tribulation , to trust in thee , to call upon thee from my heart , & to expect patiently thy comfort . A prayer for the enlightning of the minde . ENlighten me good Iesu , with the clearnesse of inward light , and expell all darknesse from the habitation of my heart . 2 Represse the many wandring thoughts , and beat downe the fury of the temptations , which violently assault me . 3 Fight strongly for mee , and vanquish the euill beasts , that is , the allureing concupiscences , that peace may be made by thy vertue , and aboundance of thy praise sound in thy holy Court , which is a pure conscience . 4 Command the windes and tempests , say unto the sea , be still : and to the North-wind , blow not ; and a great calme shall ensue . 5 Send forth thy light and thy truth , that they may shine upon the earth , for I am an empty and unprofitable peece of earth , untill thou imparlight unto me . 6 Poure out thy grace from above , wash my heart with heavenly dew , give water of devotion to wash the face of the earth , to bring forth good and perfect fruit . 7 Lift up my minde , overcharged with the weight of sinne : draw up my whole desire to heavenly treasures . 8 That having tasted the sweetnesse of celestiall happinesse , it may loath to think of earthly vanities . 9 Take me violently to thee , and deliver me from all unstable comfort of creatures : for no created thing can fully quiet and satisfy my desire . 10 Ioyne me unto thee with an unseparable band of love : for thou only fillest the mind of him that loves thee , and without thee all things are vaine and frivolous . CHAP. XXIIII . Of flying curious inquiry of the life of others . SOnne , be not curious trouble not thy self with idle cares . What is this or that to thee ? doe thou follow me . 2 For what is it to thee , whether that man be such or no , or whether this man doe , or speak this or that ? 3 Thou shalt not need to answer for others , but shalt give accompt of thy selfe , why therefore dost thou trouble thy selfe ? 4 Behold I know every one what he is , and doe see all things that are under the sunne . 5 And doe understand how it is with every one , what he thinketh , what he would , and at what his intention aymeth . 6 All things therefore are to be committed unto mee : but doe thou keep thy selfe in good peace , and suffer the unquiet to trouble himselfe as much as he will. 7 Whatsoever he shall have done , or said , shall fall upon himselfe , for he cannot deceave me . 8 Desire not too great fame in this world , nor to be known to many , nor to have the private love of men : for these things breed distractions , and cause great darknesse of heart . 9 I would vvillingly utter my words , & reveale my secrets unto thee , if thou diddest ▪ diligently observe my comming ▪ and diddest open the dore of thy heart unto mee . 10 Be carefull in thy courses , and watch in thy prayers and humble thy selfe in all things . CHAP. XXV . Wherein doth the firme peace of the heart , and true proficiency consist . SOnne , I have said , Peace I leave to you , my peace I give to you : not as the world giveth , doe I give to you . 2 All doe desire peace , but all care not for those things that appertain unto true peace . My peace is with the humble , and meeke of heart . 3 Thy peace shall be in much patience , if thou wilt heare me and follow my voice thou maist enjoy much peace . 4 What then shall I doe ? 5 In every thing attend unto thy selfe what thou doest and what thou sayest : and direct thy whole intention unto this , that thou maiest please me alone , and desire or seeke nothing out of mee . 6 But of the sayings and doings of others , judge nothing rashly : neither doe thou intangle thy selfe with things not committed unto thee : and doing thus , it may be thou shalt be litle 〈◊〉 seldome troubled . 7 But never to feele any trouble at all , nor to suffer any griefe of heart or body , is not the state of this life , but of everlasting rest . 8 Think not therefore that thou hast found true peace , if thou feelest no sorrow , nor that then all is well , if thou have no adversary . 9 Nor that it is perfect , if all things be done according to thy desire . Neither doe thou then esteem highly of thy selfe , or imagine thy selfe to be especially beloved , if thou be in great devotion , and sweetnesse : 10 For in these things a true lover of vertue is not tryed : neither doth the proficiency and perfection of man consist in having them . 11 Wherein then Lord ? 12 In offering thy selfe from the very bottome of thy heart , unto the will of God , not seeking thine owne interest or commodity , neither in great nor litle , neither for a time nor for ever . 13 So that with equall countenance , thou maist persist in thanksgiving , both in prosperity and in adversity , weighing all things with an equall ballance . 14 If thou be of such courage and so patient in hope , that when inward comfort is withdrawn from thee , thou prepare thy heart to suffer greater matters , 15 And not justify thy self , as though thou oughtest not to suffer these , and so great afflictions , but justify me in whatsoever I appoint , and praise my holy name . 16 Then thou walkest in the true and right way of peace : and thou shalt have undoubted hope to see my face a gaine with great ioy . 17 And if thou attaine to the full contempt of thy selfe ; then shalt thou enioy as great aboundance of peace , as thy banishment may permit . CHAP. XXVI . Of the excellency of a free mind which humble prayer better obtaineth then reading . LOrd , it is the worke of a perfect man , never to slack his mind from the attentive thought of heavenly things , and as it were to passe without care through many cares ▪ 2 Not faintingly , but with a certaine priviledge of a free mind , adhering by inordinate affection to no creature . 3 I beseech thee most mercifull God , preserve me from the cares of this life : least I should be too much intangled hereby : and from the many necessities of the body , least I should be enthralled by pleasure . 4 From all hindrances of the soule least broken with troubles I should be dejected and dismayed . I meane not from those things that all worldly vanity so greatly desireth . 5 But from those miseries , that as punishments , doe weigh downe and hinder the soule of thy servant , with the generall curse of mortality , that it cannot enter into the liberty of the spirit , as often as it would . 6 O my God , the unspeakable sweetnesse , make bitter unto me all carnall comfort , which may draw me away from the love , of everlasting happinesse , and wickedly allure me to it selfe with the force of a certaine present delight . 7 Let not flesh and blood O my God , let not flesh and blood , Let not the world and the short glory thereof deceive me . 8 Let not the Divel and his subtile fraud supplant me . Give me force to resist , patience to suffer , and constancy to persevere . 9 Give me insteed of all the comforts of the world the most sweet unction of thy spirit ; and in lieu of carnall love , powre into , my soule the love of thy name . 10 Behold , meat , drink , cloathe● and other necessaries for the maintenance of the body , are burden some unto a fervent spirit . 11 Grant me to affect such nourishments in due measure , and not to be intangled with an over-great desire of them . 12 It is not lawfull to renounce them wholly , for that nature is to be sustained : but to desire superfluities , and those things that doe rather delight ▪ then sustaine , the Law of God forbiddeth . 3 For otherwise the flesh would rebell against the spirit : Herein I beseech thee , let thy hand govern me , and teach me , that I may not exceed . CHAP. XXVII . That private love most hindreth from the chiefest good . SOnne , thou oughtest to give all for all , and to retaine nothing of thy selfe : Know that the love of thy selfe , doth hurt thee more , then any thing in the world . 2 According to the love , and affection thou bearest them , so doth every thing cleave unto thee more or lesse : If thy love be pure , simple , and well ordered , thou shalt be free from bondange . 3 Covet not that which thou maist not have : Be not willing to have that which may hinder thee and deprive thee of inward liberty . 4 It is a wonderful thing that thou committest not thy selfe wholly unto me , from the bottome of thy heart , with all things , that thou canst desire or have . 5 Why doest thou consume thy self with vaine griefe ? Why tirest thou thy mind with needlesse cares ? Stand to my curtesy and thou shalt be no looser by it . 6 If thou seekest this or that , and wouldest be here or there to enjoy thine owne commodity and pleasure , thou shalt never be in quiet , nor free from trouble of mind . 7 For in every thing , somewhat will be wanting , and in every place there will be some that will crosse thee . 8 Not every external thing therefore attained , and heaped together helpeth thee : but it rather availeth , if thou despise it , and dost root it out from thy heart . 9 Which thou must not understand only of thy revenewes and wealth , but of the desire of honour also , and vaine praise ; all which doe passe away with this fading world . 10 The place availeth litle , if the spirit of fervour be wanting : neither shal that peace which is sought abroad long continue , if the state of thy heart be destitute of a true foundation . 11 That is ▪ unlesse thou persist in me , thou maist change , but not better thy selfe : For when occasion doth happen , thou shalt find that which thou soughtest to fly , and perhaps more . A Praier for clensing the heart , and obtaining of heavenly wisdome . COnfirme me Lord with the grace of thy holy spirit : Give me force to strengthen my inward man and to purge my heart from all unprofitable care and griefe . 2 Not to be drawne away with sundry desires of any thing either litle or great , but to consider all things how they are transitory , and doe quickly fade , and that I my selfe doe also passe away together with them . 3 For nothing is permanent under the sun , where all things are vanity , and affliction of mind : O how wise is he that so considereth them ! 4 Grant me Lord heavenly wisdome , that I may learne above all things to seeke and find thee , above all things to delight in thee , and to love thee , and to think of all created things as they are , according to the disposition of thy wisdome . 5 Grant me prudently to avoid him , that flatters me , and to suffer patiently him that contradicts me . 6 It is great wisdome not to be moved with every blast of words , nor to give eare to dangerous flattery : for so we shall goe one securely in the way which we have begun . CHAP. XXVIII . Against the tongue of Slanderers . SOnne , be not grieved if some think evill of thee , and speake that which thou doest not willingly heare . 2 Thou oughtest to judge the worst of thy selfe , and to think no man weaker then thy selfe : If thou walke well inwardly , thou wilt not much esteeme of flying words abroad . 3 It is no small wisdome to be silent in time of evill , and inwardly to turne to me , and not to be troubled with the judgment of men . 4 Let not thy peace be in the tongues of men : For whether they judge well or evill , thou art neverthelesse alwaies the same . 5 Where is true peace , and true glory ? Is it not in me ? And he that coveteth not to please men , nor feareth to displease them , shall enjoy much peace . 6 From inordinate love and vaine feareth ariseth all disquietnesse of the heart , and distraction of the senses . CHAP. XXIX . How we ought to call upon God , and blesse him when tribulation draweth neere . BLessed ( O Lord ) be thy name for ever , since it pleaseth thee that this temptation and tribulation should fall upon me . 2 I cannot fly it , but have need to fly to thee , that thou maist helpe me , and turne it to my good . 3 Lord I am now afflicted , and it is not well with me , I am much troubled with this present griefe : 4 And now , deare Father , what shall I say ? I am taken in narrow straits , save me from this houre : yet therefore came I into this houre , that thou maist be glorified , when I shall be greatly humbled , and by thee delivered . 5 Let it please thee Lord to deliver me : for poore wretch that I am , what can I doe , and whither shall I goe without thee ? 6 Grant patience Lord , even this time also : Help me my God , and then I will not feare how much soever I be oppressed . 7 And now in this , what shall I say ? Lord , thy will be done : I have wel deserved to be afflicted and grieved . 8 Surely I ought to beare it : and I would to God I might beare it with patience , untill the tempest be passed over , and it become calme . 9 But thy omnipotent hand is able to take this temptation from me , and to ▪ asswage the violence thereof , that I utterly sink not under it , as oftentimes heretofore thou hast done unto me , my Lord , my Mercy ! 10 And how much the more hard it is to me , so much the more easie is this change of thy mighty , hand to thee . CHAP. XXX . Of craving the divine aide , and confidence of recovering grace . SOnne , I am thy Lord , who doe use to give comfort in the day of tribulation : Come unto me , when it is not well with thee . 2 This is that which most of all hindreth heavenly consolation , that thou art slow in turning thy selfe unto praier . 3 For before thou doest earnestly commend thy selfe to me , thou seekest many comforts , and delightest thy selfe in outward things . 4 And hence it proceedeth that all doth litle profit thee , untill thou consider that I am he , that deliver those that trust in me . 5 And that out of me there is neither powerfull help , nor profitable counsell , nor remedy that can continue . 6 But now thou having recovered breath after the tempest , gather strength againe in the light of my mercies : 7 For I am at hand , saith our Lord , to repaire all things , not only entirely , but also abundantly , in a very plentifull measure . 8 Is there any thing hard to me ? or am I like unto him that promiseth and performeth not ? 9 Where is thy faith ? Be firme and constant , take courage and be patient , comfort will be given thee in due time . 10 Attend me , expect , I will come and cure thee : It is a temptation that vexeth thee : and a vaine feare that affrighteh thee . 11 What else doth the care for future incertainties bring thee , but sorrow upon sorrow ? Sufficient for the day is the evill thereof . 12 It is a vaine and unprofitable thing to be grieved , or to rejoyce for future things , that perhaps will never happen . 13 But it is incident to man , to be deluded with such imaginations : and a signe of litle courage to be so easily drawne away by the suggestion of the enemy . 14 For he careth not so he delude and deceive thee , whether it be true or false which he proposeth : whether he overthrow thee with the love of present or the feare of future things . 15 Let not therefore thy heart be troubled , neither doe thou feare : Believe in me and put thy trust in my mercy . 16 When thou thinkest thy selfe furthest off from me , oftentimes I am neerest unto thee . 17 When thou judgest that almost all is lost , then oftentimes greatest hope of obtaining is at hand . All is not lost when any thing falleth out contrary unto thee . 18 Thou must not judge according to that which thou feelest for the present , nor give thy selfe over to any griefe from whence soever it commeth , as though all hope of delivery were quite gone . 19 Think not thy selfe wholly left although for a time I have sent thee some tribulation , or withdrawne thy desired comfort ; for this is the way to the Kingdome of heaven . 20 And without doubt , it is more expedient for thee , and the rest of my servants , that ye be exercised with many adversities , then that yee should have all things according to your desires . 21 I know the secret thoughts of thy heart , and that it is very expedient for thy soules health , that thou be left sometimes without tast and feeling of spirituall sweetnesse ; 21 Least perhaps thou shouldest be puffed up with good successe , and shouldest please thy selfe in that which thou art not . 22 That which I have given , I can take away , and restore it againe when I please . 5 When I give it , it is mine ; when I withdraw it , I take not any thing that is thine : for mine is every good , and every perfect gift . 8 If I send thee affliction or any crosse whatsoever , repine not , nor let thy heart be dismaied . 25 I can quickly lift thee up againe , and turne all thy sorrow into joy . 26 Neverthelesse I am just , and greatly to be praised , when I doe all this unto thee . 27 If thou be wise , and consider thy case truly , thou wilt never yeeld so cowardly to griefe , for any adversity that befalls thee , but rather rejoyce & give thanks . 28 Yea to accompt this thy only ioy , that afflicting thee with sorrowes , I doe not spare thee . 29 As my Father hath loved me , I also love you , said I unto my beloved Disciples , whom certainly I sent not to temporall ioyes , but to great conflicts : 30 Not to honours , but to contempts not to idlenesse , but to labours : not to rest , but to bring much fruit in patience . My Sonne , remember these words . CHAP. XXXI . Of the contempt of all creatures to find our Creatour . LOrd , I stand yet in need of greater grace , if I must goe so farre as that no man or creature can hinder me ; 2 For as long as any thing holdeth me , I cannot fly freely unto thee . He desired to fly with great liberty that said , who will give me wings like a dove , and I will fly and rest ? What thing more quiet then a simple eye ? and what more free , then he that desireth nothing upon earth . 3 Man ought therefore to ascend above all creatures , and perfectly to forsake himselfe , and to remaine in excesse of mind . 4 And consider that thou , who are the maker of all things , hast nothing amongst creatures like unto thee . 5 And unlesse a man be free from the affection of all creatures , he cannot with freedome of mind , attend unto divine things . 6 And for this cause there are so few contemplative men to be found : for that few can wholly sequester themselves from fading creatures . 7 Much grace is necessary to lift up a soule , and to carry it above it selfe . 8 Vnlesse a man be lifted up in spirit , and delivered from all creatures , and wholly united unto God : whatsoever he hath , is of litle accompt . 9 Long shall he be litle , and lye in earthly basenesse , that esteemeth any thing great , but the only unmeasurable and eternall good . 10 For whatsoever is not God is nothing , and ought to be accounted as nothing . 11 There is great difference between the wisdome of a spirituall and devout person , and the knowledge of a learned and studious Clerke . 12 Farre more noble is that learning which floweth from above , from the divine influence , then that which is painefully gotten by the wit of man. 13 There are many that desire contemplation , but they endeavour not to exercise those things that are required thereunto . 14 It is a great hinderance that we rest in signes and sensible things , and make litle account of true mortification . 23 I know not what it is , nor by what spirit we are led , nor what we pretend , we that seeme to be called spirituall . 24 That we take so much paines , and so great care for transitory and base things , and scarce or seldome thinke of our inward profit , with full collection of our senses . 25 Alas , presently after a sleight recollection , we break forth ; & weigh not our works with diligent examination . 26 We mind not where our affections lye : nor bewaile the impurity of many faults that are in all our actions . 27 For all flesh had corrupted her way , and therefore did that generall floud ensue . 28 Sith our inward affection then is much corrupted , it must needs be that our action proceeding thereof , be corrupted , as a signe of the want of inward vigour . 29 From a pure heart proceedeth the fruit of good life . 30 We aske how much one hath done : but how vertuous his actions are , is not so diligently considered . 31 We inquire whether he be strong , rich , beautifull , handsome , a good writer , a good singer , or a good labourer ; 31 But how poore he is in spirit , how patient , and meeke , how devout and spirituall , is seldome spoken of . 32 Nature respecteth outward things , grace turneth her selfe to the inward vertues : That is often deceaved : this hath her trust in God , to the end she be not deceaved . CHAP. XXXII . Of the deniall of our selves , and forsaking all our affections . SOnne , thou canst not possesse perfect liberty , unlesse thou wholly deny thy selfe . 2 All such as be lovers of themselves are bound in setters , they are covetous , curious , wanderers , seekers of ease , and not of those things that appertaine to Iesus Christ. 3 But oftentimes devising , and framing that which will not continue , for all shall perish that proceedeth not from God. 4 Keep this short and compleat word , forsake all and thou shalt finde all . 5 Leave thy inordinate desires , & thou shalt finde rest ▪ 6 Consider this well : and when thou hast fulfilled it , thou shalt understand all . 7 Lord this is not one daies work nor childrens sport : yea in this short sentence all the perfection of religious persons is included . 8 Sonne , thou must not goe back nor straitwaies be deiected , when thou hearest the way of the perfect ; but rather be stirred up to more noble attempts ▪ or at least to conceave an earnest desire thereof : 9 I would it were so well with thee , and thou wert come so farre , that thou wert no longer a lover of thy self , but didst stand meerely at my beck , & at his whom I have appointed a Father over thee , 10 Then thou shouldest exceedingly please me , and all thy life would passe away in joy and peace . 11 Thou hast yet many things to forsake , which unlesse thou wholly resigne over unto me , thou shalt not attain to that which thou desirest . 12 I counsell thee to buy of me purified gold , that thou maist become rich , that is , heavenly wisdome , which treadeth under foot all base and earthly things . 13 Set litle by the wisdome of this world , and esteeme not of the contentment of men , nor thine own fancies . 14 I said , that thou shouldest buy the mean and base things , in steed of those things that are precious , & highly esteemed amongst men : 15 For true heavenly wisdome seemeth very base , and of small accompt , and is scarce thought of by men . 16 For that esteemeth not highly it selfe , nor seeketh to be magnified upon earth . 17 Which many praise from the teeth outward , but in their life they are farre from it : yet is it the pretious pearle which is hidded from many . CHAP. XXXIII . Of inconstancy of heart , and of directing our finall intentions unto God. SOnne , trust not to thy affection : that which now is , will quickly change into another . 2 As long as thou livest thou art subject to mutability , even against thy will. 3 So that now thou art merry , now sad , now quiet , now troubled , now devout , now distracted , now diligent , now idle , now heavy , now light . 4 But he that is wise , and well instructed in the spirit , remaineth alwaies one in the midst of these changes , not heeding what he seeketh in himselfe , or which way the winde of mutability bloweth . 5 But that the whole intention of his minde , may tend as it ought , to the most perfect and best end . 6 For so he may continue one , and the selfe same , without any change in the midst of so many : sundry chances , directing alwaies the sincere eye of his intention unto me . 7 And how much purer the eye of the intention is , so much the more constantly doth he passe through the variety of many contrary waves . 8 But in many things the eye of a sincere intention waxeth blind , for it quickly looketh upon some delightsome object that occurreth . 9 And it is rare to find one that is wholly free from all blemish of seeking himselfe . 10 So the Iewes in times past came into Bethania to Martha & Mary , not for Iesus alone , but to see Lazarus also . 11 The eye of our intention therefore , is to be purged , that it may be sincere and pure , and to be directed unto me , neglecting the multitude and ●ariety of earthly objects . CHAP. XXXIV . That God is sweet above all things , and in all things , to him that loveth . BEhold my God , and behold all things ! What would I have more , and what more happy thing can I desire ? 2 O sweet and comfortable word ! but to him that loveth the word , not the world , nor those things that are in the world . 3 My God , and all things ! Inough is said to him that understandeth , and it is pleasant to him that loveth , to repeat it often . 4 For when thou art present , all things doe yeeld delight , but when thou art absent , all becomes irksome . Thou givest quiet of heart and much peace , and pleasant joy . 5 Thou makest men thinke well of all , and praise thee in all things : neither can any thing please us long without thee . 6 But if it be pleasant and delightsome , thy grace must be present , and it must be seasoned with the sweetnesse of thy wisdome . 7 what can be distastfull unto him , to whom thou art pleasing ? And whom thou delightest not to him , what can be pleasant ? 8 But the wise of the world , & they that have their contentment in sensuall things , cannot attain to thy wisdome , for in the world is much vanity , and in the flesh is death . 9 But they that follow thee by the contempt of worldly things , and mortification of the flesh , are proved to be truly wise ; for they are changed from vanity to truth , from flesh to spirit . 10 To these God is sweet , and what good soever is found in creatures , they wholly referre unto the praise of their Maker . 11 Notwithstanding great , yea very great is the difference between the sweetnes of the Creatour , and of the creature , of eternity and of time , of uncreated and created light . 12 O everlasting light , surpassing all created lights , cast forth the beams of thy brightnesse from above , and pierce the most Mward corners of my heart . 13 Purify , rejoyce , clarify and quicken my spirit with all the powers thereof , that I may cleave unto thee with excesse of unspeakable joy . 14 O when will that blessed and desired houre come , that I may be filled with thy presence , and thou maist be unto me all in all ! 15 As long as this is not granted me , I shall not have full nor perfect joy . Alas ! my old man yet liveth in mee , he is not wholly crucified , he is not perfectly dead ; 16 He doth yet covet strongly against the spirit , & moveth civill wars , and suffereth not the Kingdome of my soule to be in peace . 17 But thou that rulest the powers of the sea , and asswagest the motions of the waves , rise and help me . 18 Dissipate the people that desire warre , and destroy them in thy might , and let thy hand be glorified : for there is no hope nor refuge for me , but in thee , my Lord God. CHAP. XXXV . That there is no security from temptation in this life . SOnne , there is no security in this life : as long as thou livest thou shalt alwaies have need of spirituall armour . 2 Thou livest among enemies , & art assaulted on all sides : if thererefore thou defendest not thy selfe on every side with the shield of patience , thou canst not be long unwounded . 3 Moreover if thou sixe not thy heart on me with a sincere will to suffer all things for me , thou canst not sustaine the heat of this battaile , nor get that victorious crown which they have that are in glory . 4 Thou oughtest therefore manfully to goe through all , and to use a strong hand against whatsoever withstandeth thee . 5 For to him that overcometh is given Manna , and to the negligent is left much woe . 6 If thou seekest rest in this world , how wilt thou then attain to everlasting rest ? Give not thy selfe to much ease , but to much patience . 7 Seek true peace , not in earth , but in heaven ; not in men , nor in any creature , but in God alone . 8 Thou oughtest for the love of God willingly to undergoe whatsoever labours , to endure whatsoever griefes , temptations , vexations , anxieties , necessities , infirmities , injuries , detractions , reprehensions , humiliations , confusions , corrections , and contempts . 9 These helpe to the attaining of vertue : these try a Novice of Christ , these make up an heavenly Crowne . 10 I will give an everlasting reward for a short labour , and infinite glory for transitory confusion . 11 Thinkest thou , that thou shalt alwaies have spirituall consolations at will ? My Saints had not so , but many afflictions , and sundry temptations , and many discomforts . 12 All which they endured patiently , and trusted rather in God , then in themselves : knowing that the sufferings of this time are not worthy to obtain future glory . 13 Wilt thou have that straight waies , which many , after teares , and great labours have hardly obtained , Expect the comming of thy Lord , do manfully , be of good courage . 14 Feare not , doe not fly , but offer both body & soul for the glory of God ; I will reward thee in most plentifull manner , and I will be with thee in all thy tribulations . CHAP. XXXVI . Against the vaine-Iudgments of men . SOnne , sixe thy heart stedfastly on God , and feare not the judgments of men , when thy conscience giveth testimony of thy justice and innocencie . 2 It is a good and a happy thing to suffer in that sort ; neither will it be burdensome to an humble mind , nor to him that trusteth rather in God , then in himselfe . 3 The most part of men are given to talke much , and therefore litle care is to be had of their words : neither is it possible to satisfie all . 4 Though the Apostle endeavour to please all in our Lord , and made himselfe all unto all , yet he litle regarded that he was judged by humane judgment . 5 He did for the edification and health of others , as much as he could and lay in him yet could he not hinder , but that he was sometimes judged , and despised by others . 6 Therefore he committed all to God , who knew all , and defended himselfe with patience , & humility against evill tongues , and such as thought vanities and lies , and spake what they listed . 7 Yet sometimes notwithstanding he answered , lest the weake might have received scandall by his silence . 8 Who art thou that fearest mortal man ? to day he is , and to morrow he is not seene . Feare God and the terrour of men shall not trouble thee . 9 What harme can the words or injuries of any doe thee ? he rather hurteth himselfe then thee : neither can he avoid the Iudgments of God , be lie what he will. 10 Have thou God before thine eyes , and contend not with complaining words . 11 I am able to deliver thee from all shame and wrong , and to repray every one according to , their workes . 12 And if for the present thou seemest to be trodden downe , and to suffer shame and confusion without desert doe not repine , neither doe thou lessen thy crowne by thy impatience , but rather lift up thine eyes to mee in hea . CHAP. XXXVII . Of a full and pure resignation of our selves for the obtaining freedome of heart : SOnne , leave thy selfe , and thou shalt find me . Make choice of nothing , appropriate nothing to thy selfe , and thou shalt ever gaine . 2 For greater grace shall alwaies he given thee , when thou doest perfectly resigne thy selfe , and not turne back to take thy selfe againe . 3 Lord , how often shall I resigne my selfe ? and wherein shall I forsake my selfe ? Alwaies and in every thing , as well in litle as in great . 4 I doe accept nothing , but doe require that thou be as it were naked and void of all things . 5 Otherwise , how canst thou be perfectly mine , and I thine , unlesse both within and without thou be free from all selfe-will ? 6 And how much the sooner thou doest this , so much the better shalt thou find thy selfe , and how much the more fully & sincerely thou doest it , so much the more shalt thou please me , and so much the more shalt thou gaine . 7 Some there are that resigne themselves , but with some exception : For they put not their whole trust in God , and therefore doe labour to provide for themselves . 8 Some also at the first doe offer all , but afterwards being affailed with temptations , doe returne againe to that which they had left , and therefore they goe not afterwards in the way of vertue . 9 These shall not attaine to the true liberty of a pure heart , nor to the grace of my divine familiarity , unlesse they first make an entire resignation , and offer themselves a daily sacrifice unto me . 10 For without this can never be obtained the union with me , wherewith my Saints enjoy me . 11 I have often said unto thee , and now againe I say the same : Forsake thy selfe , resigne thy selfe , and thou shalt enjoy great internall peace . 12 Give all for all , seeke nothing , require nothing , repose thy selfe purely and with a full confidence in me , and I will give my selfe unto thee , and darknesse shall not cover thee . 13 Let this be thy whole endeavour , let this be thy praier , let this be thy desire . 14 That casting off all proprietie , thou maist all naked follow thy naked Saviour Iesus : and dying to thy selfe , maist live eternally to me . 15 Then shall vaine fantasies , evil perturbations , and all superfluous cares fly away , then shall immoderate feare leave thee , and inordinate love shall die . CHAP. XXXVIII . Of good government of outward things , and of recourse to God in dangers . SOnne , thou oughtest with all diligence to procure , that in every place and action , or externall businesse , thou be inwardly free , and master of thy self , and that all things be under thy disposition , and thou not subject to them . 2 That thou maist be Lord and Master of thy actions , not a servant or a hireling , but rather a freeman , and a true Hebrew belonging to the lot and freedome of the Sons of God ; 3 Who put the things that are present under their feet , and place their thoughts on that which is eternall ; who look on transitory things with the left eye , and with the right doe behold the things of heaven . 4 Who depend not upon temporall things but make such things depend upon them and serve them . 5 As they are ordained by God , and appointed by the Creator of all , who hath left nothing in his creatures without due order . 6 If thou remaine firme and stedfast in all events , and doest not weigh by the outward appearance , nor with a carnall eye , the things which thou seest and hearest , 7 But presently in every occasion doest enter with Moses into the Tabernacle to aske counsell of our Lord , thou shalt sometimes heare the divine and celestiall oracle , and shalt returne instructed of many things , both present and to come . 8 Moses had alwaies recourse to the Tabernacle for the deciding of all doubts , and obscure questions , and fied to the help of praier , for the remedy of the iniquity and dangers of men . 9 So oughtest thou in like manner to fly to the closet of thy heart , earnestly craving the divine favour . 10 For the Scripture testifieth , that therefore was Iosue and the children of Israell deceived by the Giboanites , because they consulted not first with God , but giving too lightly credit to faire words , were deluded with counterfeit piety . CHAP. XXXIX . That a man be not over earnest in his affaires . SOn , alwaies commit thy cause to me I will dispose well of it in due time , expect my ordination , and thou shalt find it will be for thy good . 2 Lord , I doe most willingly commit all unto thee , for my care can profit litle : O that I cleaved not too much to future events , but oftered my selfe with all readinesse of mind to thy divine pleasure ! 3 Sonne , oftentimes a man doth earnestly labour for that which he desireth , and when he hath gotten it , he beginneth to be of another mind , and not to esteeme so much of it , as before he did . 4 For mans affections doe not long continue fixed on one thing , but doe passe from one to another . 5 It is therefore a matter , not of least moment , to forsake our selves even in the least things . 6 The true spirituall profit of man consisteth in denying and forsaking of himselfe : and he that is thus resigned up liveth in great freedome and securitie . 7 But the ancient enemie , who alwaies laboureth to withstand the servants of God , omitteth at no time his wonted temptations , but day and night lieth still in waite , to cast the unwary , if he can , into the snare of deceipt : Watch therefore and pray , saith our Lord , that you enter not into temptation . CHAP. XL. That man hath no good of himselfe , nor any thing whereof he can glory . LOrd , what is man , that thou art mindfull of him , or the son of man , that thou vouchsafest to visit him ? What hath man deserved that thou shouldest give him thy grace ? 2 Lord , what cause have I to complaine , if thou forsake me ? or if thou dost not that which I desire , what can I justly say against it ? 3 Surely , this I may truly think and say : Lord , I am nothing , I can doe nothing , I have nothing that is good of my selfe . 4 But in all things I doe faile , and am defective , and doe ever tend to nothing : and unlesse thou helpe me , and doest inwardly instruct me , I become cold , and am dissolved . 5 But thou , O Lord , art alwaies the same , and endurest for ever , alwaies good , just , and holy , doing all things well , justly , and holily , and disposing al things with wisdome . 6 But I that am more inclined to fall , then to goe forwards , doe never continue in one estate : for seven different times are changed over me , yet doth it soone turne to the better , when it so pleaseth thee , and when thou vouchsafest to stretch forth thy helping hand . 7 For thou alone canst help me without the favour of man , and so strengthen me , that my countenance shall be no more changed , but my heart shall be converted , and rest in thee alone . 8 Wherefore if I could once perfectly forsake all humane comfort , either for the love of devotion , or for mine owne necessitie , which inforceth me to seeke after thee ( for none else can comfort me ) then might I well hope in thy grace , and rejoyce in the gift of new consolation . 9 Thankes be unto thee , from whence all proceedeth , as often as it goeth well with me : but I am meere vanity , and nothing before thee , an unconstant and weake man. 10 Whereof then can I glory ? Of why doe I desire to be esteemed of ? Is it not of nothing ? And this is most vaine . 11 Truly , vain-glory is an evill plague and very great vanity , because it draweth from true glory , and robbeth the soule of heavenly grace . 12 For whilst a man pleaseth himselfe , he displeaseth thee : whilst he gapeth after the praise of men , he is deprived of true vertue . 13 But true glory & holy exultation , is for a man to glory in thee , and not in himselfe , to rejoyce in thy name , and not in his owne vertue , nor to delight in any creature , but for thee . 14 Praised be thy name , not mine : magnified be thy worke , not mine : let thy holy name be for ever blessed , but to me let no part of mens praises be given . 15 Thou art my glory , thou art the joy of my heart : In thee will I glory and rejoyce all the day ; but for my selfe I will not joye , but in my infirmities . 16 Let the Iewes seeeke the glory , which one man giveth to another : I will desire this , which is from God alone . 17 For all humane glory , all temporall honour , all worldly highnesse , compared to thy eternall glory , is vanity and folly . 18 O my truth , my mercy , my God , most blessed Trinity , to thee alone be all praise , honour , vertue , and glory for all eternity ! CHAP. XLI . Of the contempt of all temporall honours . SOnne , trouble not thyselfe , if thou seest others honoured and advanced , and thy selfe contemned and debased . 2 Lift up thy heart unto me in heaven , and the contempt of men in earth will not grieve thee . Lord , we are blind , and quickly seduced with vanity . 3 If I look well into my selfe , I cannot say , that any creature hath done me wrong , and therefore I cannot justly complain of thee : 4 But because I have often and grievously sinned against thee , all creatures doe justly take armes against me , for shame and contempt is due unto me , but unto thee praise honour and glory . 5 And unlesse I doe so prepare my selfe , that I be willing , and doe rejoyce to be despised and forsaken of all creatures , and to be esteemed nothing at all , I cannot obtain internall strength and peace , nor be spiritually enlightned , nor wholly united unto thee . CHAP. XLII . That our peace is not to be placed in men . SOnne , if the peace thou hast with any , be grounded on the opinion which thou hast of him , or on the contentment thou receavest in his company , thou shalt ever be unconstant and subject to disquiet : 2 But if thou have recourse unto the ever-living and eternall truth , a friend going from thee or dying shall not grieve thee . 3 The love of thy friend ought to rest in me , and for me is he to be beloved whosoever he be whom thou thinkest well of , and is verily deare unto thee in this life . 4 No friendship can availe , or continue without me ; neither is the love true and pure , which they have , whose hearts are not joyned together by me . 5 Thou oughtest to be so dead to such affections of beloved friends , that ( forasmuch as appertaineth unto thee ) thou shouldest wish to be without all company of men . 6 Man approacheth so much the neerer unto God , how much the farther off he departeth from all earthly comfort . 7 So much the higher also he ascendeth unto God , by how much the lower he descendeth into himselfe , and how much the baser he is in his own conceipt : 8 But he that attributeth any good unto himselfe , hindreth the comming of Gods grace into him , for the grace of the holy Ghost ever seeketh an humble heart . 9 If thou coulde●st perfectly annihilate thy selfe , and purge thy selfe of all created love , then should there flow into thee great abundance of my grace . 10 When thou castest thy eyes on creatures , the sight of thy Creator is taken from thee . 11 Learne to overcome thy selfe in all things for the love of thy Creator , and then shalt thou be able to attaine to heavenly knowledge . 12 How litle soever it be , if it be inordinately loved and regarded , it defileth the soule , and hindreth the enjoying of the chiofest good . CHAP. XLIII Against vaine and secular knowledge . SOnne , let not the faire speeches , & subtile sayings of men move thee ; for the Kingdome of God consisteth not in words , but in vertue . 2 Observe well the words which I speake : for they inflame the heart , and enlighten the mind , induce compunction , and bring sundry comforts . 3 Doe thou never read to shevv thy selfe learned or wise : but labour to mortify thy vices , for that will profit thee more , then the knowledge of many hard and difficult questions . 4 When thou shalt have read and known many things , thou oughtest ever to returne to one begining . 5 I am he , that teacheth man all knowledge ; and doe give to litle ones a more cleare understanding , then can be taught by man. 6 He therefore to whom I speak , shall quickly be wise , and shall profit much in spirit . Woe be to them , that inquire many curious things of men , and doe litle desire to know the way how to serve me . 7 The time will come , when the Maister of Maisters shall appear , Christ the Lord of Angels , to hear the lessons of all , that is , to examine the consciences of every one . 8 And then he will search Hierusalem with a candle , and the hidden things of darknesse shall be laid open , and the inventions of tongues shall be silent . 9 I am he that in an instant doe raise up the humble mind , to understand more reasons of the everlasting truth , then can be gotten by ten years study in schooles . 10 I teach without noise of words , without confusion of opinions , without ambition of honour , without contention of arguments . 11 I am he that teacheth to despise earthly things , to loath things present , to seeke the everlasting , to delight in the things that are eternall . 12 To flye honours , to suffer scandalls , to place all hope in me , to desire nothing out of me , and above all things servently to love me . 13 For one by loving me entirely , learned divine things , and spake wonders : he profited more in forsaking all things , then in studying subtilties . 14 To some I speak ordinary things , to others , things more rare to some I appear sweetly by signes and figures , but to some I reveale mysteries with much light . 15 The voice of books is one , but it teacheth not all men alike : For I am the internall teacher , I am the Truth , the searcher of the heart , the understander of thoughts , the setter forwards of good works , distributing to every one according to my will. CHAP. XLIV . Of not drawing outward things to our selves . SOnne , in many things thou oughtest to be ignorant , and esteeme thy selfe as dead upon earth , and as one to whom the world is crucified . 2 Thou must also passe over many things with a deafe eare , and rather think of that which appertaineth to thy peace . 3 It is more profitable to turne thine eyes from the sight of unpleasing things , and to leave unto every one his own opinion , then to strive with contentious words . 4 If thou standest well with God , and considerest his judgements , thou shalt the more easily yeeld to the will of others . 5 O Lord , to what an estate are we come ! Behold , we bewaile a temporall losse , and for a little gaine wee toile and spare no labour , and the spirituall damage of our soule is forgotten , and hardly at length called to mind . 6 That which litle or nothing profiteth , is alwaies remembred , and that which is chiefly necessary , is negligently passed over . 7 Because mans nature carrieth him to externall things , and unlesse he quickly returne unto himselfe , he lyeth drowned in them with delight . CHAP. XLV . That credit is not to be given to all men : and how prone man is to offend in words . HElp me Lord , in my tribulation , for vaine is the defence of man. How often have I been deceaved , finding want of faith , where I thought it sure ? And how often have I found faith , where I least expected it ? 2 It is vaine therefore to trust in men , but the safety of the just , O Lord , is in thee . Blessed be thou my God , in all things that befall us ! We are weak and inconstant , quickly deceaved , and soone changed . 3 Who is he , that is able so warily to keep himselfe , that he never fall into any deceipt or doubt ? But he that trusteth in thee , O Lord , and seeketh thee with a pure heart , doth not easily fall . 4 And if he fall into any tribulation , be he never so much inthralied , yet he shall quickly be delivered or comforted by thee , for thou wilt not forsake him for ever that trusteth in thee . 5 The friend is rare to be found , that continueth faithfull in his friends distresse , but thou , O Lord , thou alone art faithfull at all times , and there is none like unto thee . 6 O how wise was that holy soule that said : My mind is firmely setled and grounded in Christ ! If it were so with : mee then would not human feare so easily trouble me , nor words move me . 7 Who can foresee all things ? who is able to beware beforehand of future evills ? If things even foreseen doe oftentimes hurt us , how can things unlooked for choose but wound us grievously ? 8 But why did ( not provide better for my selfe , 〈…〉 why also have I so easily given credit ●o others ? 9 But alas we are men , and God knoweth weak & f●●ile men , although by to any we are reputed and called Angels . 10 To whom shall I 〈◊〉 credit Lord ? to whom but to thee ? Thou art the truth that neither dost deceave , not canst be deceaved . 11 And on the other side , every man is a lyar , weak , unconstant , and subject to fall , especially in words , and therefore we must not easily give credit even to that , which in outward shew seemeth at the first a certaine truth . 12 O with how great wisdome hast thou warned us to take heed of men ? and because the enemies of man are his familiar & domesticall acquaintance , not to trust , if one should say , Behold here , or behold there . 13 I am taught to my cost , and I would to God I might thereby increase my care , and not my folly . 14 Be wary , saith one , be wary , keep unto thy selfe what I tell thee . 15 And whilest I hold my peace , and think it is secret , he cannot keep that secret , which he desired should be secret , but presently disoloseth me and himselfe , and goeth his way . 16 From such tales , and such improvident people , protect me Lord , that I fall not into their hands , nor ever commit such errors . 17 Give me grace my God to observe truth , and constancy in my words and remove far from me a deceiptfull tongue . What I am not willing to suffer , I ought by all means to avoid . 18 O how good and quiet a thing it is to be silent , and not to talke of others , nor to believe all that is said , nor easily to report what we have heard . 19 To lay ones selfe open to few , alwaies to seeke after thee , the beholder of the heart ? not to be carried about with every wind of words , but to desire that all things both within & without , be accomplished according to thy will and pleasure . 20 How secure is it for the keeping of heavenly grace , to fly the sight of men , and not to seeke those things , that seeme to cause admiration abroad , but to follow that withall diligence , which bringeth amendment of life , and increase of fervour . 21 To how many hath vertue known and overhastily commended been hurtfull ? How profitable hath grace been , kept with silence in this mortall life , which is nothing but a perpetuall temptation and a warfare ? CHAP. XLVI . Of putting our trust in God , whom evill words arise . SOnne , be constant , and put thy trust in me : For what are words , but words ? They passe through the aire , but hurt not . If thou be guilty , determine willingly to amend thy selfe ▪ if thou be innocent , resolve to suffee this willingly at least for God. 2 It is a small matter to suffer sometimes a few words , if thou hast not yet the courage to endure stripes . 3 And why doe small matters goe to thy heart , but for that thou art yet carnall , and regardest men more then thou oughtest ? 4 Because thou art afraid to be despised , therefore thou wilt not be reprehended for thy faults , and therefore seekest shadowes of excuses . 5 But look better unto thy felfe and thou shalt see , that the world yet liveth in thee , and a vaine desire to please men . 6 For when thou refusest to be humbled , and reproved for thy faults , it is surely evident , that thou art neither truly humble , nor dead to the world , nor the world perfectly crucified to thee . 7 But give diligent eare to my words , and thou shalt litle respect ten thousand words spoken by men 8 Behold if all should be spoken against thee that could be most maliciously invented , what would it hurt thee , if thou sufferedst it to passe , and madest no reckoning at all of it ? Could all those words pluck as much as one haire from thy head ? 9 But he that hath not his heart within him , nor God before his eyes , is easily moved with every litle dispraise , when as he that trusteth in me , and trusteth not in his own judgement , shall be free from humane feares . 10 For I am the Iudge and discerner of all secrets : I know how the matter passed , I know him that offereth the injury , and him that suffereth it . 11 From me hath this word proceeded , this hath happened by my permission , that out of many hearts thoughts may be revealed . 12 I shall judge the guilty and the innocent , but by a secret judgement I would before hand try them both . 13 The testimony of men oftentimes deceaveth , my judgement is alwaies true , it shall stand and not be overthrowne . 14 It is commonly hidden and secret , and not known in every thing but to few ; notwithstanding it never erreth , neither can it erre , although to the eyes of the foolish it seemes not right . 15 Men ought therefore to return to me in every judgement , and not to stand in their owne opinions . 16 For the just man will not be troubled , whatsoever happeneth unto him from God : and if any thing be wrongfully brought forth against him , he will not much care , neither will he vainely be glad , if by others he be with reason excused . 17 For he considereth that I am he that searcheth the heart and reines , and doe judge , not according to the outward face , nor humane apparence . 18 For that is oftentimes found ●ulpable in my sight , that in the judgement of men is thought to be commendable . 19 O Lord my God , the just Iudge , strong and patient , thou knowest the frailty and perversity of man , be thou my strength , and all my trust , for mine own conscience sufficeth me not . 20 Thou knowest that which I cannot reach unto , and therefore in every reprehension I ought to have submitted my selfe , and to have borne i● patiently . 21 Vouchsafe mercifully to pardon me , as often as I have failed herein , and give me againe grace of greate● sufferance . 22 For thy bountifull mercy is more availeable to me for the obtaining of pardon , then my conceaved justice for the defence of my hidden conscience . 23 Although my conscience accuse me not , yet I cannot hereby justify my selfe , for if thy mercy be away , ●o man living shall be justified in thy ●ight . CHAP. XLVII . That all grievous things are to be endured for life everlasting . SOnne , let not the paines dismay thee which thou hast undertaken for me , neither be thou discomforted for the tribulations which doe befall thee , but let my promise strengthen and comfort thee in all events . 2 I am able to reward thee above all measure : Thou shalt not long toyle here , nor alwaies be oppressed with griefe ; attend a while , and thou shalt see a speedy end of thy evils . 3 There will come an houre whe● all labour and trouble shall cease : Litl● and short is all that passeth away with time . 4 Doe as thou doest , labour faithfully in my vineyard , I will be thy reward : Write , read , sing , mourne , keepe silence , pray , suffer crosses manfully : life everlasting is worthy of all these and greater combats . 5 Peace shall come in the day which is knowne unto our Lord , and ●here shall be no day nor night , to wit , of this time , but everlasting light , infinite brightnesse , stedfast peace , and secure rest . 6 Then thou shalt not say , who shall deliver me from the body of this death ? nor cry , woe be unto me , for that my dwelling in a strange country is prolonged ! 7 For death shall be throwne downe , and health shall be without decay , no anxiety , blessed joy , sweet and glorious company . 8 O if thou hadst seene the everlasting crowne of the Saints in heaven , and with how great glory they now rejoyce who in times past were con●●mptible to this world● and esteemed unworthy of life it selfe , 9 Truly thou wouldest presently humble thy selfe even unto the earth : and wouldst rather seeke to be under the feet of all , then to have command , so much as over one . 10 Neither wouldest thou desire the pleasant daies of this life , but rather rejoyce to be afflicted for God● , and esteeme it thy greatest gaine to be reputed as nothing amongst men . 11 O if thou hadst a feeling of these things , and didst suffer them to enter into the depth of thy heart , how durst thou so much as once to complaine ! 12 Are not all painfull labours to be endured for everlasting life ? It is no small matter to loose or to gaine the Kingdome of heaven . 13 Lift up thine eyes therefore unto heaven : behold I , and all my Saints with me , who in this world had great conflicts , doe now rejoyce , now are comforted , now are secure , now doe rest , and shall remaine with me everlastingly in the Kingdome of my Father . CHAP. XLVIII . Of the everlasting day , and shortnesse of this life . O Most blessed mansion of the heavenly City : O most cleare day of eternity which night obscureth not , but the highest truth ever enlightneth , day ever pleasant , ever secure , and never changing into a contrary state . 2 O that that day would once appeare , and all these temporall things were at an end . 3 To the Saints it shineth glistering with everlasting brightnesse , but to those that are Pilgrims upon earth , it appeareth only a farre off , and as it were through a glasse . 4 The inhabitants of heaven doe know how joyfull that day is : but the banished children of Eve bewaile the bitternesse and tediousnesse of this . 5 The daies of this life are short and evill , full of sorrow and anguish , where man is defiled with many sinnes , incumbred with many passions , disquieted with many feares , filled with many cares , 6 Distracted with many curiosities , intangled with many vanities , compassed a bout with many errours , worne away with many labours , vexed with temptations , weakned with delights , tormented with want . 7 O when shall these evils be at an end ! When shall I be delivered from the miserable bondage of sin ? When shall I think , O Lord of thee alone ? 8 When shall I perfectly rejoyce in thee ? When shall I be free from all impediments in true liberty , without all griefe of mind and body ? 9 When shall I have firme peace , peace secure and without trouble , peace within and without , pence every way assured . 10 O good Iesu , when shall I stand to behold thee ? When shall I contemplate the glory of thy Kingdome ▪ 11 When wilt thou be unto me all in all things ? O when shall I be with thee in thy Kingdome which thou hast prepared for thy beloved , from before all worlds . 12 I am left a poore and banished man in the land of mine enemies , where there are daily warres , and great mis-fortunes . 13 Comfort my banishment , asswage my sorrow : for my whole desire sendeth up sighes unto thee : For all ●s burdensome to me , whatsoever this world offereth for my comfort . 14 I desire familiarly to enjoy thee , but I cannot attaine unto it : I would gladly fixe my heart to the things of heaven , but temporall cares and unmorti●ied passions weigh me downe . 15 In ●ind I would be above all things , but to my flesh I am inforced to be subject against my will. 16 Thus unhappy man that I am , I fight against my selfe , and am become grievous to my selfe , whilst my spirit seeketh after the things that are above , and my flesh that which is below . 17 O what doe I inwardly suffer , when in mind I consider heavenly things , and presently in my praiers , a multitude of fleshly fantasies present themselves before me ? 18 My God , be not farre from me , depart not in thy wrath from thy servant : Cast forth thy lightning , and disperse them : send out thy darts , and breake all the fantasies of my enemy . 19 Gather my senses together unto thee , make me forget the things of this world : grant me grace to cast away speedily the appearance of vices . 20 Succour me , O everlasting truth , that no vanity may move me . Come heavenly sweetnesse , and let all impurity fly from thy face . 21 Pa●don me also , and mercifully forgive me as often as I think upon any thing else besides thee in prayer . 22 I truly confesse , that I am wont to be subject to many distractions : for oftent●mes I am not there , where I doe corporally stand , or sit , but rather , whither my thoughts doe carry me . 23 Where my thoughts are , there am I● there is oftentimes my thought where my affection is : that quickly occurreth unto me , which is naturally delightsome , and by custome pleasing . 24 And for this cause , thou tha● art truth it selfe , hast plainly said , Where thy treasure is , there is also thy heart . 25 If I love heaven , I willingly think of heavenly things : If I love the world , I rejoyce at the felicity of the world , and grieve for the adversity thereof . 26 If I love the flesh , I imagine oftentimes those things , that are pleasing to the flesh ; If I love the spirit , I delight to think of spirituall things . 27 For whatsoever I love , thereof doe I willingly speake , and heare , and carry home with me the formes and representations thereof . 28 O blessed is that man , that for thee , O Lord , forsaketh all creatures , that violently resisteth nature , and out of the fervour of spirit crucifieth the concupiscences of the flesh : 29 That with a cleare conscience he may offer sincere praiers unto thee , and be worthy of the co●pany of the angelicall Quires , all earthly things outwardly and ●nwardly being excluded . CHAP. XLIX . Of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . SOnne , when thou perceivest the desire of everlasting blisse to be given thee from above , and desirest to depart out of the Tabernacle of this body that thou maist without shadow of any enterchange behold my light , open thy heart , and receive this holy inspiration with thy whole desire 2 Give great thankes to the heavenly goodnesse , that dealeth with thee so favourably , visiteth thee mercifully , stirreth thee up fervently , holdeth thee up powerfully , lest through thine own weight thou fall downe to the vanitie● of the earth . 3 Neither doest thou obtaine this by thine owne thought or endeavour , but by the only favour of heavenly grace and divine bounty . 4 That thou maist profit in vertue and obtaine greater humility , and prepare thy selfe to future battailes , and endeavour to cleave unto me with the whole affection of thy heart , and serve me with a servent desire . 5 Sonne , fire often burneth , but flame ascendeth not up without smoke : so likewise the desires of some men are earnestly carried to heavenly things , and yet they are not free from temptation of carnall affection : 6 And therefore it is not altogether purely for the honour of God , that which they so earnestly request of him . 7 Such is also oftentimes thy desire , which with such importunity thou presentest unto me . 8 For that is not pure and perfect , which is infected , and desiled with the love of thine owne proper commodity and interest . 9 Aske not that which is delightsome and profitable to thee , but that which is gratefull to me , and appetaineth to my honour . 10 For if thou judgest aright ▪ thou oughtest to preferre and follow my appointment , rather then thine owne desire , or any thing that can be desired . 11 I know thy desire , and have heard thy often groanes : Now thou wouldest be in the freedome of the glory of the Sonnes of God : now doth the everlasting habitation , and the heavenly Country full of joy delight thee . 12 But this houre is not yet come : it is yet another time , to wit , a time of warre , a time of labour and triall . 13 Thou desirest to be filled with the chiefest good , but thou canst not attaine it for the present : I am he , saith our Lord , expect untill the Kingdome of God doth come . 14 Thou art yet to be tried upon earth , and to be exercised in many things : Comfort shall be sometimes given thee , but abundant fulnesse thereof shall not be granted to thee . 15 Take courage therefore , and be valiant as well in doing as in suffering things contrary to nature : Thou oughtest to put on a new man , and to be changed into another man. 16 Thou must oftentimes doe that which thou wouldest not , and leave undone that which thou wouldest : that which is pleasing to others shall goe well forwards , that which thou wishest shall not speed . 17 That which others say shall be heard , what thou saist shall be nothing regarded : Others shall aske and shall receive , thou shalt aske and not obtaine . 18 Others shall be great in thc praises of men , but of thee there shall be no speech , to others this or that shall be committed , but thou shalt be accompted sit for nothing . 19 At this nature will sometimes repine , and it is much if thou endurest it with silence . 20 In these and such like , a faithfull servant of our Lord is wont to be tried , how he can deny and overcome himselfe in all things . 21 There is scarce any thing , wherein thou hast such need to mortifie thy selfe , as in seeing and suffering those things that ●are contrary to thy will. 22 Especially when that is commanded , which seemeth unto thee inconvenient , or to little purpose . 23 And for that thou being placed under authoritie , darest nor resist higher power , therefore it seemeth hard unto thee , to walke at the beck of another , and to leave wholly thine own opinion . 24 But consider , Sonne , the fruit of these labours , the end neare at hand , and the reward above all measure , and thou shalt receive no griefe there by , but great comfort of thy patience . 25 For in regard of that litle of thy will which now thou willingly forsakest , thou shalt alwaies have thy will in heaven . 26 There thou shalt have all that thou wilt , or canst desire , there thou shalt enjoy all good without feare of loosing it , there shall thy will be ever one with me ; it shall desire nothing strange or private . 27 There no man shall withstand thee , no man hinder thee , nothing come against thee : but all things desired shall be there together present , and refresh thy whole affection , and fulfill it to the highest . 28 There I will returne thee glory for the reproach which here thou sufferedst , a garment of praise for former griefe ; for the lowest place , a seat of an everlasting Kingdome : 29 There shall the fruit of obedidience appeare , the labour of repentance rejoyce , and humble subjection shall be gloriously crowned . 30 Now therefore bow thy selfe with great humility under the h●nds of all , and regard not who said , or commanded this . 31 But take great heed , that whether thy Superiour , or thy inferiour , or thine equall require any thing of thee , or doe insinuate their desire , thou take it all in good part , and endeavour to fulfill it with a sincere intention . 32 Let one seeke this , another that , let him glory in this , the other in that , and be praised a thousand thousand times . 33 But doe thou neither rejoyce in this , not in that , but in the contempt of thy selfe , and in the good pleasure and honour of me alone . 34 This art thou to wish , that whether it be by life , or whether it be by death , God may be alwaies glorified in thee . CHAP. L. How a desolate person ought to offer himselfe into the ●ands of God. LOrd God , Holy Father● , thy holy name be now and for ever ble●●ed , because , so it is done , as thou wouldest have it , and it is good , ●what thou wouldest have done . 2 Let thy servant rejoyce in thee , not in himselfe , nor in any thing else , ●or thou alone art the true gladnesse , thou art my hope and my crowne , thou art my joy and my honour , O Lord. 3 What hath thy servant , but what he hath received from thee , even without any desert of his ? Thine is all that thou hast given , and whatsoever , thou ●●st made . 4 I am poore , and in labours from my youth : and sometimes my soule is heavy even unto teares , sometimes also she is troubled at her selfe , by reason of passions which rise against her . 5 I desire the joy of peace , I earnestly crave the ●peace of thy children , that are fed by thee in the light of comfort . 6 If thou give peace , if thou infuse holy joy , the soule of thy servant shall be full of heavenly sweetnesse , and shal become devout in thy praise . 7 But if thou withdraw thy selfe , ( as very often thou art wont ) he will not be able to runne the waies of thy commandements , but rather he boweth his knees and knocketh his breast . 8 For it is not with him , as it was yesterday , and the day before , when thy light shined upon his head : and he was protected under the shadow of thy wings , from the temptations which violently assaulted him . 9 O righteous Father , and ever to be praised , the houre is come , that thy servant is to be proved ! O beloved Father it is fit , that in this houre thy servant suffer something for thee . 10 O Father worthy of eternall honour , the houre is come which from all eternity , thou didst fo●eknow should come . 11 That for a short time thy servant should outwardly be oppressed , but inwardly live for ever with thee . 12 He should be a litle despised , and humbled , and made as an abiect in the sight of men , and much afflicted with passions and infirmities , that in the morning of the new light he may rise againe with thee , and be glorified in heavenly places . 13 Holy Father , thou hast appointed it so , and wilt have it so , and this is fulfilled which thy selfe hast commanded . 14 For this benefit thou bestowest upon thy friend , that albeit for thy sake he must suffer affliction in this world , yet is it but how often , and by whom , and as thou wilt give leave . 15 For in the world nothing commeth to passe , either without thy counsell , without thy providence , or without a cause why . 16 It is good for me , Lord , that thou hast humbled me , that I may learne thy righteous Iudgments , and cast away all haughtinesse of heart , and presumption . 17 It is profitable to me , that shame hath covered my face , that I may rather seeke to thee for comfort , then to men . 18 I have learned also hereby to dread thy inscrutable judgment , that afflict●st the just with the wicked , but not without equity and iustice . 19 I give thee thankes , that thou hast not spared my sinnes , but hast worne me away with bitter stripes , inflicting sorrowes , and sending griefes within and without . 20 There is none under heaven that can comfort me , but thou my Lord God , the heavenly Physitian of soule● , that strikest , and healest ? bringest into hell , and drawest out again : let thy correction be upon me , and let thy rod instruct me . 21 Behold beloved Father , I am ●n thy hands , I bow my selfe under the ●od of thy correction : let my neck and shoulders feele the stripes of thy chastisement , that my crookednesse may be conformed to thy will. 22 Make ●●●devou● and humble disciple of thine , as thou art wont very well to doe , that I may be ready at every beck of thy divine pleasure . 23 I commend my selfe and all mine unto thee to be corrected : It is better to be rebuked here , then hereafter . 24 Thou knowest all and every thing , and there is nothing hidden from thee in the conscience of man. 25 Before things are done , thou knowest that they will happen , and hast no need that any should teach thee , or admonish thee of those things , which are done on earth . 26 Thou knowest what is expedient for my good , and how much tribulation is fit for purging the rust of my sins . 27 Doe with me according to thy ●esired pleasure , and despise not m● sinfull life , better and more clearly known to none then to thee alone . 28 Grant me , Lord to know that which is to be knowne ; to love that which is to be beloved , to praise that , which pleaseth thee most : to esteeme that which is precious unto thee : to despise that , which is contemptible in thy sight . 29 Suffer me not to iudge according to the sight of the outward eyes , to give sentenc● according to the hearing of the eares of ignorant men . 30 But to discerne of visible and spirituall things with a true iudgme●t , and above all things ever to search after thy good will and pleasure . 31 The senses of men are often deceived in their iudgments , the lovers of the world are also deceived in loving only visible things : What is a man the better , for that he is esteemed great by man ? 32 The deceitfull in exalting the deceitfull , the vaine man in extolling the vaine , the blind in conducting the blind , the weake in magnifying the weake , deceiveth him : and doth verily more shame him , while he doth vainely praise him . 33 For how much every one is in thy sight O Lord , so much he is , and no 〈◊〉 saith humble S. Francis. CHAP. LI. That a man ought to imploy himselfe in workes of humilitie , when force is wanting for higher exercises . SOnne , thou art not able alwaies to continue in the fervent desire of vertue , nor to persist in the high pitch of heavenly contemplation . 2 But thou must sometimes of necessity by reason of originall corruption descend to inferior things , and beare the burthen of this corruptible life , though unwillingly and with griefe . 3 As long as thou cariest a mortall body , thou shalt feele great trouble & heavinesse of heart . 4 Thou oughtest therefore in the flesh oftentimes to bewaile the burthen of the flesh : for that thou canst not alwaies persevere in spirituall exercises and divine contemplation . 5 It is then expedient for thee to flye to humble and exteriour workes , and to refresh thy selfe with good and vertuous actions . 6 To expect with a firme confidence my cōming , & heavenly visitation , to beare patiently thy banishment , and the drinesse of thy minde , untill I visit thee againe and deliver thee from all anxiety . 7 For I will make thee forget thy paines , and enjoy inward quietnesse . 8 I will lay open before thee the pleasant fields of holy Scripture , ●ha● with an enlarged heart that maist begin to run the way of my commandements . 9 And thou shalt say , that the sufferings of this time are not worthy of the glory to come , that shall be revealed in us . CHAP. LII . That a man ought to esteeme himselfe unworthy of comfort , and to have deserved stripes . LOrd I am not worthy of thy comfort , no● of any spirituall visitation , and therefore thou dealest justly with me , when thou leavest me poore and desolate . Though I could powre out even a sea of teares , yet I were not worthy of thy comfort . 2 For ( alas ) I deserve nothing , but to be scourged and punished , in that I have grievously and often offended thee , and sinned in many things . 3 All things therefore duly considered , I am not worthy even of the least comfort . 4 But thou mild and mercifull God , who wilt not that thy works doe perish , to shew the riches of thy goodnesse upon the vessels of mercy , even beyond all mine own merit , vouchsafest to comfor thy servant , above humane measure . 5 For thy heavenly consolations are not like humane communications , and in comparison of thee we are miserable comforters . 6 What have I done O Lord , that thou shouldest bestow upon me , any heavenly comfort . 7 I remember I have done no good at all , but have been alwaies prone to sinne , and slothfull in my amendment . 8 It is so true , that I cannot deny ●it , if I should say otherwise , thou wouldest plead against me , and there would be none to defend me . 9 What have I deserved for my sinnes , but hell and everlasting fire ? 10 I confesse in the truth of my heart , that I am worthy of all sco●ne and contempt , and it is unfit that I should be remembred , amongst thy holy ones . 11 And although I be unwilling to heare this , yet notwithstanding for the love of truth , I will lay open my sinnes against my selfe , that I may the better obtaine mercy at thy hands . 12 What shall I say , being guilty , and full of all confusion ? I have nothing to say but this , I have sinned , Lord , I have sinned , have mercy on me , pardon and forgive me . 13 Suffer me a litle , that I may bewaile my griefe , before I goe unto the land of darknesse , and be covered with the shadow of death . 14 What dost thou require of a guilty and miserable sinner , ●ut that he be contrite and sorrowfull ▪ and doe humble himselfe for his sinnes . 15 In true contrition and humblenesse of heart , is bred a hope of forgivenesse , a troubled conscience is reconciled againe , grace lost is restored ▪ man is defended from future wrath , & God and the penitent soule meet together in a holy kisse . 16 Humble contrition for ●innes , is an acceptable sacrifice unto thee O Lord , savouring much sweeter in thy nostrils then the perfume of franki●sence . 17 This is also the pleasant oyntment , which thou wouldest have powred upon thy sacred feet , for thou never despisest a contrite and humble heart . 18 There is a place of refuge , from the angry face of the enemy ; there is amended , and washed away whatsoever elsewhere was polluted and defiled , CHAP. LIII . That the grace of God is not given to those that savour of earthly things . SOnne , my grace is precious , it suffereth not it selfe to be mingled wit● externall things , nor earthly comforts . Thou oughtest therefore to cast away all hinderances of grace , if thou desire to receave the infusion thereof . 2 Choose therefore a secret place to thy selfe , love to live alone with thy selfe , desire the conversation of none , but rather powre out devout prayers unto God , that thou maist keep thy minde compunct , and thy conscience pure . 3 Esteem the whole world as nothing : preferre my service before all outward things : for thou canst not altend unto me , and be delighted also in transitory vanities . 4 Thou oughtest to sequester thy selfe from thy acquaintance and friends , and to keep thy mind deprived of all temporall comfort . 5 So the blessed Apostle Peter required , that the faithfull of Christ should keep themselves as strangers & pilgrims in this world . 6 O how great a confidence shall he have at the houre of death , whom no affection to any earthly thing detained in the world . 7 But the weak minde is not yet capable of so retired a heart : neither doth the fleshly person understand the freedome of a re●ollected minde . 8 Notwithstanding if he will be truly spirituall , he ought to renounce as well those which are farre off , as those which are neere unto him , and to beware of no man more then of himselfe . 9 If thou perfectly overcome thy selfe , thou shalt with more ease subdue the rest . It is a glorious victory to triumph over our selves . 10 For he that keepeth himselfe subject in such sort , that his sensuality be subdued to reason , and reason in all things be obedient to me , he is truly a conquerour of himselfe , and Lord of the world . 11 If thou desire to mount unto this height of perfection , thou must begin manfully , and set the axe to the root , that thou maist pluck up and destroy , thy hidden and inordinate inclination to thy selfe , and unto all private and earthly good . 12 Of this vice ( that man too inordinately loveth himselfe ) almost all dependeth , whatsoever is wholy to be overcome : which being once overcome and subdued , there will presently ensue great peace and tranquillity . 13 But for that few endeavour perfectly to dye unto themselves , and do forsake themselves wholly , therefore they remaine intangled in themselves , and cannot be lifted up in spirit above themselves . 14 But he that desireth to walke freely with mee , it is necessary that he mortify all his inordinate affections , and not adhere unto any creature by private love . CHAP. LIV. Of the different motions of Nature and Grace . SOnne , marke diligently the motions of thine own nature , and my grace , for in every contrary and secret manaer these are mooved , and can hardly ●e discerned , but by him that is spirituall , and inwardly enlightned . 2 All men desire that which is good , and pretend some good in all their words and deeds , and therefore under pretence of good , many are deceaved . 3 Nature is deceiptfull and seduceth , intangleth , and deceaveth many , and alwaies proposeth her selfe for her end . 4 But grace walketh with great sincerity , and avoideth all shew of evill , pretendeth not deceipts , and doth all things purely for Gods , sake in whom also she finally resteth . 5 Nature will not willingly dye , nor be kept in , nor overcome , nor be subject to any , nor be subdued . 6 But grace laboureth to mortify her selfe , resisteth sensuality , seeketh to be subject , is willing to be overcome ▪ and will not use her own liberty . 7 She loveth to be kept under discipline , and desireth not to rule any but alwaies to live and remaine wholly subject unto God , and for God i● ready humbly to bow unto all men . 1 Nature striveth for her own commodity , and considereth what profit she may reap by another . 9 But grace considereth not what is profitable and commodious unto hef selfe , but rather what is profitable 〈◊〉 many . 10 Nature willingly receaveth honour and reverence : but grace faith●fully attributeth all honour and glory ●nto God. 11 Nature feareth shame & contempt , but grace rejoyceth to suffer reproach for the name of Iesus . 12 Nature loveth idlenesse , and bodily rest , but grace cannot be idle , out willingly imbraceth labour . 13 Nature seeketh to have those ●hings that be cu●ious and precious , abhorreth that which is meane and base . 14 But grace delighteth in plaine and humble things , despiseth not course and meane , nor refuseth to weare that which is old and torne . 16 Nature respecteth the things of this world , rejoyceth at earthly gain , ●orroweth for losse , is moved with every injurious word . 17 But grace thinketh on that , which is everlasting , and cleaveth not ●o that which fadeth with time , she is ●ot troubled with losse , nor exaspera●ed with injuries , for that she hath pla●ed her treasure and joy in heaven , where nothing perisheth . 18 Nature is covetous , and doth ●ore willingly receave then give , she ●●veth to have things proper and pri●ate . 19 But grace is pitifull & liberall to all , avoideth singularity , is content with a little , thinketh it happier to give , then to receive . 20 Nature inclineth to creatures , yeeldeth to her own flesh , followeth vanities , and listneth to discourses . 21 But grace draweth unto God , and seeketh after vertues , renounceth creatures , flieth the world , hateth the desires of the flesh , restraineth wandrings abroad , blusheth to be seen in publike . 22 Nature is willing to have some outward comfort , wherein she may delight her senses . 23 But grace seeketh comfort in God alone , and delighteth above all visible things in the highest good . 24 Nature worketh all for her own gaine and profit , she can doe nothing freely ; but for bestowed benefits , she hopeth to obtaine either that which is equall , or better , either praise or favour , and coveteth to have her works and gifts much esteemed . 25 But grace seeketh no temporall thing , nor asketh any other reward ●or her des●rts then God alone , nor desireth more of temporall , necessaries , then what may serve her , for the obtaining of everlasting glory . 26 Nature rejoyceth to have many friends , and kinsfolkes , she glorieth of Noble birth and descent , pleaseth the powerfull , fawneth upon the rich ; applaudeth those that are like her selfe . 27 But grace loveth her enemies , and is not puffed up with multitude of friends , nor esteemeth place or birth , but where it is joyned with greater vertue . 28 Shee rather favoureth the poore , then the rich , hath more compassion of the innocent , then the powerfull , rejoyceth in the simple , and respecteth not the deceiptfull , exhorteth ever the good to labour , for the better gifts , and by vertue to resemble the sonne of God. 29 Nature quickly complayneth of any want and trouble , grace constantly suffereth all kind of need . Nature turneth all things to her selfe , striveth and contendeth for her selfe . 30 But grace reduceth all to God , from whence originally they proceed : she ascribeth no good to her selfe , neither doth she arrogantly presume of her selfe . 31 She contendeth not , nor preferreth her opinion before others , but in every sense and understanding submitteth her selfe to the eternall wisdome , and to the divine judgement . 32 Nature coveteth to know secrets , and to hear newes , she will appeare abroad , and make proofe of many things by the experience of her own senses , she desireth to be known , and to doe those things for which she may be praised and admired : 33 But grace careth not for hearing newes , nor to understand curious matters , for that all this springeth from the ancient disorder of our corrupt nature , seeing there is nothing new , or durable upon earth . 34 She teacheth therefore to restraine the senses , to avoid vaine pleasing and ostentation , humbly to hide those things that are worthy of praise and admiration , and of every thing and every knowledge to seeke profitable fruit , and the praise and honour of God. 35 She will not have her selfe nor hers publikely praised , but desireth that God should be blessed in his gifts , who of meere charity bestoweth all things . 36 This grace is a supernaturall light , and a certain speciall gift of God , and a proper marke of the elect , and a pledge of everlasting salvation ▪ 37 Which lifteth up a man from earthly basenesse to love the things of heaven , and of a carnall maketh him a spirituall person . 39 How much the more therefore nature is depressed & subdued , so much the greater grace is infused , and the inward man daily by new visitations more reformed according to the image of God. CHAP. LV. Of the corruption of nature , and efficacy of divine grace . MY God , who of thy meer goodnes hast created me to thy Image and likenesse , grant me this grace which thou hast shewed to be so great , and so necessary to salvation , that I may overcome my wicked nature , which draweth me to sinne , and to the losse of my soule . 2 For I feele in my flesh the law of sinne , contradicting the law of my minde , and leading me captive , to obey sensuality in many things . 3 Neither can I resist the passions thereof , unlesse thy holy grace fervently infused into my heart doe assist me . 4 Thy grace O Lord , and great grace is needfull , that nature may be overcome , which is ever prone to evill from her youth . 5 For by Adam the first man , being fallen and corrupted by sinne , the penalty of this staine hath descended upon all mankinde . 6 In such sort , that nature it selfe , which was created good , and without defect , is now accompted for vice , and for the infirmity of a corrupted nature , for that the motion thereof left unto it selfe , draweth to evill and abject things . 7 For the litle force which remaineth , is like a certain sparke lying hidden in the ashes . 8 This is naturall reason it selfe , compassed about with great darknesse , still retaining , power to discerne good and evill , & the distance between true and false . 9 Although it be unable to compasse all , that it approv●th , and enjoyeth not the full light of truth , nor the former integrity of her affections . 10 Hence it is , my God , that according to my inward man I delight in thy law , knowing thy commandements to be good , just , and holy , and yeelding , that all evill and sinne is to be avoided : 11 But in my flesh I serve the law of sinne , whilest I rather obey sensuality then reason . Hence it is , that I have a will to doe good , but know not how to performe it . 12 For this cause I often purpose many good things , but for that I want grace to helpe my infirmity , for a light resistance I goe back , and faint . 13 I know the way of perfection , and see clearly enough what I ought to doe , but pressed with the weight of mine own corruption I rise not unto it . 14 O Lord , how needfull is thy grace for mee , to begin any good worke , to goe forward , and to accomplish it : For without it I can doe nothing , but in thee I can doe all things , when thy grace doth comfort me . 15 O heavenly grace , without which our own merits are nothing , and no gifts of nature are to be esteemed ! Arts , riches , beauty , and strength , wit , or eloquence are of no worth with thee O Lord , without thy grace . 16 For gifts of nature are common to good and evill , but the peculiar gift of the elect is grace and love , wherewith being marked , they are esteemed worthy of everlasting life . 17 This grace so much excelleth , that neither the gift of prophesie , nor the working of miracles , or any speculation , how high soever , is of any esteeme without it . Neither faith , nor hope , nor other vertues are acceptable unto thee without charity and grace . 18 O most blessed grace , that makest the poore in spirit rich in vertues , and the rich in many blessings , humble in heart . 19 Come downe unto me , replenish me in the morning with thy comfort , lest my soule should faint with wearinesse , and wither away with drinesse . 20 I beseech thee Lord , that I may find grace in thy sight , for thy grace is sufficient for me , though other things that nature desireth be wanting unto me ! 21 If I be tempted and vexed with many tribulations , I will not feare these evils whilest thy grace is with me ? she is my strength , she giveth advise and helpe , she is stronger then all enemies , and wiser then the wisest . 22 Thy grace is the mistresse of truth , the teacher of discipline , the light of the heart , the solace in affliction . 23 She driveth away sorrow , she expelleth feare , she is the nurse of devotion , and the mother of teares . 24 What am I without it , but a rotten peece of wood , and an unprofitable stalke only meet for the fire ? 25 Let thy grace therefore , Lord , alwaies prevent me , and follow me , & make me ever diligent in good works , through Iesus Christ thy Sonne , Amen . CHAP. LVI . That we ought to deny our selves and imitate Christ , by the Crosse. SOnne look how much thou canst goe out of thy selfe , so much maist thou enter into me : As to be void of all desire of externall things , maketh inward peace ; so the forsaking of our selves joyneth us internally to God. 2 I will have thee learne the perfect leaving of thy selfe unto my will , without contradiction and complaint : Follow me , I am the way , the truth , and the life . 3 Without the way there is no going aright , without truth there is no knowing aright , without life there is no living at all . 4 I am the way which thou oughtest to follow , the truth which thou oughtest to trust , the life for which thou oughtest to hope . 5 I am the way which cannot lead amisse , the truth which cannot erre , the life which cannot end . 6 I am the way that is straight , the truth that is highest , and the life that is truest , yea a blessed life , a life uncreated . 7 If thou abide in my way thou shalt know the truth , and the truth shall make thee free , and thou shalt lay hold on life everlasting . 8 If thou wilt enter into life , keep the commandements ; if thou wilt know the truth , believe me . If thou wilt be perfect , sell all thou hast . 9 If thou wilt be my disciple , deny thy selfe , if thou wilt possesse a blessed life despise this present life , if thou wilt be exalted in heaven , humble thy selfe upon earth . 10 If thou wilt reigne with mee , beare the crosse with me : For only the servants of the crosse find the way of blisse and true light . 11 Lord Iesu , for as much as thy life was strict , & despised of the world , give me grace to imitate thee , though I be despised by the world . 12 For the servant is not greater then his Lord , nor the Disciple above his Master . 13 Let thy servant be exercised in thy holy life , for there is my health & true holinesse . 14 Whatsoever I read or heare besides , doth not recreate or delight me fully . 15 Sonne , now that thou knowest and hast read all these things , happy shalt thou be , if thou fulfill them . 16 He that hath my commandements and keepeth them , he it is that loveth me , and I will love him , and will manifest my selfe unto him , and will make him sit with me in the Kingdome of my Father . 17 Lord Iesus , as thou hast said and promised so let it be , and that I may obtain thy favour . 18 I have receaved the Crosse , I have receaved it from thy hand , and I will beare it , and beare it till death , as thou hast laid it upon me . 19 Truly the life of a good religious person is the crosse , and it is a sure guide to heaven : It is now begunne , it is not lawfull to goe back , neither is it fit to leave that which I have undertaken . 20 Let us then take courage my brethren , and goe forwards together , Iesus will be with us , for Iesus sake we have undertaken this crosse . 21 For the love of Iesus let us persevere in the crosse , he will be our helper , who is our guide and forerunner . 22 Behold our King goeth before us , who also will fight for us : let us follow him manfully , let us not be dismayed , but be ready to dye with courage in the battaile , and let us not blemish our glory by flying from the Crosse. CHAP. LVII . That a man be not too much deiected , when he falleth into some defects . SOnne , patience and humility in time of adversity , are more pleasing unto mee , then much comfort and devotion in prosperity . 2 Why art thou grieved for every litle trifle spoken and done against thee ? Although it had been much more thou oughtest not to have been moved : 3 But now let it passe , it is not the first that hath happened , nor any new thing , neither shall it be the last , if thou live long . 4 Thou art cheerefull enough as long as no adversity occurreth : Thou canst give good counsaile also , & canst strengthen others with thy words , but when any tribulation suddenly knocketh at thy doore , thou art destitute of counsell , and void of force . 5 See therefore thy great frailty ; which thou often provest in very smal occasions : It is notwithstanding permitted for thy good , when these and such like occasions befall thee . 6 Put it out of thy heart the best thou canst , and if it touch thee , yet let it not de●ect thee , nor trouble thee long : beare it at least patiently , if thou canst not joyfully . 7 Although thou be unwilling to heare it , and feelest in thy heart some motion of disdaine , yet represse thy selfe , and suffer no inordinate word to passe out of thy mouth , which may be a scandall to the weak . 8 The storme which now is raised shall quickly be appeased , and inward griefe shall be sweetned by the returne of grace . 9 I doe yet live , saith our Lord & am ready to helpe thee , and to give thee greater comfort then before , if thou put thy trust in me , and callest devoutly upon me . 10 Be more patient , and prepare thy selfe to greater suffering : All is not lost , if thou feele thy selfe often asslicted , or grievously tempted . 11 Thou art a man , and not God : thou art flesh , not an Angell . How canst thou looke to continue ever in the same state of vertue , when an Angell in heaven hath fallen , and the first man in Paradise lost his standing . 12 I am he that doe give healthfull comfort to them that mourne , and doe raise up unto my divinity , those that know their own infirmity . 13 Lord , blessed be thy sacred word , more sweet unto my mouth then the hony , and the hony combe ! 14 What should I doe in these my so great tribulations and anguish ▪ unlesse thou didst comfort me with thy holy , sweet , and heavenly speeches . 15 What matter is it , how much and what I suffer , so as I may at length attaine to the haven of happinesse . 10 Grant me a good end , grant me a happy passage out of this world , be mindfull of me , my God , and direct me the streight and ready way to thy everlasting Kingdome , Amen . CHAP. LVIII . Of not searching into high matters , and into the secret judgements of God. SOnne , beware thou dispute not of high matters , nor of the secret judgements of God ; why this man is forsaken , and he assumed to so great grace , why also this man is so much afflicted , and he so greatly advanced . 2 These things exceed all humane power , neither can any reason or discourse of any man search out the judgement of God. 4 When the en●my therefore suggesteth these things unto thee , or some envious people demand them of thee , answere that of the Prophet , 5 Thou art just , O Lord , and thy judgement is right . And againe : The judgements of our Lord are true , and justifyed in themselves . 6 My judgements are to be feared , not to be discussed , for they are such as cannot be comprehended by the understanding of man. 7 In like manner I advise thee not to inquire , no● dispute of the glory of the Saints , which of them is holier then the other , and which shall be greater in the Kingdome of heaven . 8 These things oftentimes breed strife and unprofitable contentions , they nourish also pride and vain-glory , from whence doe usually spring envy and dissentions : 9 Whilest one endeavours to have this , another to have that Saint vainly preferred . To desire to know and search our such things , is to no purpose , but to displease the Saints . 10 For I am not the God of dissension , but of peace , which peace consisteth rather in true humility , then in exalting themselves . 11 Some are carried with zeale of affection , to love these , or those most , but this love is rather humane then divine . 12 I have made all the Saints : I have given them my grace , I have made them partakers of my glory : I know the merits of every one , I have prevented them in the benedictions of my sweetnesse . 13 I foreknew my beloved before the beginning of the world , I chose them out of the world , they chose not me first . 14 I called them by grace , I drew them by mercy , I led them through sundry temptations , I have sent them great inward comforts , I have given them perseverance , I have crowned their patience . 15 I know the first and last : I imbrace all with inestimable love , I am to be praised in all my Saints , I am to be blessed above all things , and to be honoured in every one , whom I have thus gloriously exalted , and predestinated , without any precedent merits of their owne . 16 He therefore that contemneth one of the least of my Saints , honoureth not the greatest , for that I made both the lesse and the greater . 17 And he that derogateth from any of my Saints derogateth also from me , and all the rest in the Kingdome of heaven . 18 All are one by the band or charitie , they think the same , they will the same , and are all knit together in one perfect band of love . 18 But yet ( which is much more high ) they love me more then themselves , and more then their owne ●merils : For being ravished above themselves , and drawne from the affection of themselves , they tend wholly unto th● love of me , in whom also they rest , enioyning me with unspeakable glory . 19 Nothing can put them back , nothing presse them downe , for being full of everlasting truth , they burne with the fire of unquenchable charitie . 20 Let therefore carnall and earthly men , that can affect no other but private ioyes , forbeare to dispute of the state of Saints : They adde and take away according to their owne fancies , not as it pleaseth the everlasting Truth . 21 There is in many great ignorance , specially in those that be slenderly enlightned , and these can seldome love any with perfect spirituall love . 22 They are alwaies much drawn by a naturall affection , and humane friendship to this man or to that , and according to the experience they have of themselves in their earthly affections , so they frame an imagination of heavenly . 23 But there is an incomparable distance between the things which the imperfect frame in their conceipts , and those which are illuminated doe see by revelation from above . 24 Beware therefore , my Sonne , that thou treat not curiously of these things , which exceed thy knowledge , but rather so apply thy endeavours , that thou maist at least have the meanest place in the Kingdome of heaven . 25 And if any one did know which of the Saints exceeded others in sanctity , or is esteemed greater in the Kingdome of heaven , what would this knowledge avail him , unlesse he should thereby humble himselfe the more in my sight , and stirre up his mind to praise my name with greater fervour . 26 His labour is much more acceptable unto God , that thinketh of the greatnesse of his sinnes , and his wan● of vertues , and how farre off he is from the perfection of the Saints , ehen he that disputeth of their greatnesse . 27 It is better to labour after the piety & devotion of the Saints , and with an humble mind to imitate their glorious examples , then to search their secrets with vaine curiosity . 28 They are wel & right wel contented , if men could content themselves , and refrain from these vain discourses . 29 They glory not of their owne merits , for they ascribe no good unto themselves , but attribute all to me , who of my infinite charity have bestowed my blessings upon them . 30 They are replenished with so great love of my Godhead , and so superabundant joy , that there is no glory that is , nor happinesse that can be wanting unto them . 31 All the Saints how much the higher they be in glory , so much the more humble they are in themselves , & nearer and dearer unto me . 32 And therefore thou hast it written , that they did cast their Crownes before God , and fell downe upon their faces before the Lambe , and adored him that liveth for ever and ever . 33 Many inquire who is the greatest in the Kingdome of God , that know not whether they shall ever be numbered there amongst the lest . 34 It is no small matter to be even the lest in heaven , where all are great , for that all there shall be called , and shall be indeed the Sons of God ▪ The lest there shall be great among thousands , and the sinner of a hundred yeaes shall die . 35 For when the Disciples asked who was the greatest in the Kingdome of heaven , they received this answer ▪ unlesse you be converted , and become as litle children , you shall not enter into the Kingdome of heaven . 35 Whosoever therefore shall humble himselfe as this litle child , hee is greater in the Kingdome of heaven . 37 Woe be unto them that disdaine to humble themselves willingly with litle children : For the low gate of the Kingdome of heaven , will not give them entrance . 28 And woe be to the rich , th●● have their comforts here , for whilst the poore enter into the Kingdome of God , they shall be lamenting without . 39 Rejoyce you that be humble : and you that be poore , be you glad , for yours is the Kingdome of God , if you walke according unto truth . CHAP. LIX . That all our hope and trust is to be fixed in God alone . LOrd , what trust have I in this world ? or what is the greatest comfort , that all things under heaven doe yeeld me ? Is it not thou , my Lord God , whose mercies are without number ! 2 Where hath it beene well with me without thee ? Or when could it be ill with me , when thou were present ? I had rather be poore for thee , then rich without thee . 3 I had rather choose to be a Pilgrim in earth with thee , then to possesse heaven without thee : Where thou art , there is heaven : and there is death and hell , where thou art not . 4 Thou art my desire , and therefore it behoveth me to send forth deep sighes from my heart , and cry and pray unto thee . 5 For I have none to trust unto , none that can help me in time of necessitie , but thee alone , my God : Thou art my hope , and my trust , thou art my comfort , and most faithfull unto me in all my distresses . 6 All men seeke their own gaine , thou only seekest my salvation and my profit , and turnest all things to my good . 7 Although thou permittest many temptations to assault me , and many adversities to befall me , yet thou ordainest all this to my good and profit , who art wont to prove thy beloved servants a thousand waies . 8 In which proofe thou oughtest no lesse to beloved and praised , then if thou didst replenish me with heavenly comforts . 9 In thee therefore , my Lord God , I put my whole hope and refuge : in thee I place my tribulation & anguish ; for I find all to be weake and unconstant , whatsoever I behold out of thee . 10 For neither can many friends availe , nor forcible helpers aide , nor wise counsellours give profitable answer , nor the books of the learned comfort , nor any wealth deliver , nor any secret , or pleasant place defend , if thou thy selfe doest not assist , help , comfort , instruct and keepe us . 11 For all things that seeme to be ordained for the rest and solace of man when thou art absent are nothing , and doe bring indeed no joy , nor comfort at all . 11 Thou therefore art the end of all that is good , the light of life , the depth of wisdome : and the most forcible comfort of thy servants , is to trust in thee above all things . 12 To thee therefore doe I lift up mine eyes : In thee my God , the Father of mercies I put my whole trust . 13 Blesse and sanctifie my soule with thy heavenly blessings , that it may be made thy holy habitation , and the ●eate of thy eternall glory ; and that no●hing may be found in the Temple of ●hy greatnesse , that may offend the eyes of thy Majesty . 14 According to the greatnesse of ●hy goodnesse , and the multitude of thy mercies , take pitty upon me , and heare the praier of thy poore servant , who is ●arre exiled from thee in the land of the ●hadow of death . 15 Protect , and keepe the soule of thy servant , amidst so many dangers of this corruptible life , and by the assistance of thy grace , direct it in the way of peace , to the country of everlasting light , Amen . The end of the third book . OF THE IMITATION OF CHRIST . THE FOVRTH BOOK . A devout exhortation unto the blessed Sacrament . The Voice of Christ. COme unto me all yee that labour and are burdened , and I will refresh you , saith our Lord. 2 The bread which I will give , is my flesh , for the life of the world . 3 Take yee and eate , that is my Body that shall be delivered for you ; doe this in remembrance of me . 4 He that eateth my flesh , and drinketh by blood dwelleth in me , and I in him . 5 The words which I have spoken unto you , are spirit and life . CHAP. I. With how great reverence Christ ought to be received . The voice of the Disciple . THese are thy words O Christ , everlasting Truth , though not spoken all at one time , nor written in one and the selfe same place ; because therefore they are thine and true , they are all of them thankfully and faithfully to be received by me . 2 They are thine , and thou hast spoken them , and they are mine also , because thou hast spoken them for my salvation : I willingly receive them from thy mouth , that they may be the deeper imprinted in my heart . 3 These devout words so full of sweetnesse and love , doe stirre me up , but mine owne offences doe amaze me , and my impure conscience driveth me back from the receiving of so great mysteries . 4 The sweetnesse of thy words doth incourage me , but the multitude of my sinnes doe oppresse me . 5 Thou commandest me to come confidently unto thee ; if I will have part with thee : and to receive the food of immortality , if I desire to obtaine everlasting life and glory : 6 Come , sayst thou , unto me all yee that labour and are burdened , and I will refresh you . 7 O sweet and lovely word in the eare of a sinner , that thou my Lord God shouldest invite the poore and needy to receive thy most blessed Body ! 8 But who am I Lord , that I may presume to approach unto thee , behold the heavens cannot containe thee , and thou sayst , Come yee all unto me . 9 What meaneth this most pious benignity , and so loving invitation ? How shall I dare to come , that know not any good in me , whereupon I may presume ? 10 How shall I enter into thy house , that have often offended thy most gracious countenance . 11 The Angels and the Archangels honour thee , the Saints and just men doe feare thee , and thou saist , Come yee all unto me . 12 Vnlesse thou , O Lord didst say it , who would believe it to be true ? And unlesse thou didst command it , who would dare to come unto thee ? 13 Behold , Noah a just man laboured a hundred yeares in preparing the Arke , that he might be saved with a few : and how can I in one houres space prepare my selfe to receive with reverence the Maker of the world ? 14 Moses thy great servant and especiall friend , made an Arke of incorruptible wood , which also he covered with most pure gold , to put the Tables of the Law therein : and I a rotten creature , how shall I so lightly dare to receive the maker of the Law , and the giver of life ? 15 Salomon the wisest of the Kings of Israel , bestowed seven yeares in building a magnificent Temple , in in praise of thy name , and celebrated the feast of the Dedication thereof eight daies together , he offered a thousand peaceable sacrifices , and set the Arke in the place prepared for it with the sound of trumpets and joy : 16 And I the most unhappy and poorest of men , how shall I bring thee into my house , that can scarce spendone halfe houre devoutly ? and I would to God it were once almost one half hour ●n worthy and due manner ! 17 O my God , how much did they endeavour to please thee , and alas how ●itle is that which I doe ? How short ●ime doe I spend , when I prepare my selfe to receive ? I am seldome wholly recollected , very seldome altogether free from distraction . 18 And yet surely no undecent thought should occurre in the presence of thy Deity , nor any creature draw me unto it : for I am not to harbour an Ang●l , but the Lord of Angels . 19 And yet there is great difference betweene the Arke and the Reliques thereof , and thy most pure body with his unspeakable vertues . 20 Betweene those legall sacrifices , figures of future things , and the true sacrifice of thy body , the complement of oll ancient sacrifices . 21 Why therefore doe I not become more fervent in thy venerable presence ? Wherefore doe I not prepare my selfe with greater care to receive thy sacred gifts ? 22 Sith those holy ancient Patriarches , and Prophets , yea Kings also & Princes with the whole people have shewed so great zeale of devotion to thy divine service . 23 The most devout King David danced before the Ark of God with all his force , calling to mind the benefits bestowed in times past upon his forefathers . 24 He made instruments of sundry kinds , he published Psalmes , and appointed them to be sung with joy : himselfe also oftentimes plaied upon the harpe . 27 Being inspired with the grace of the holy Ghost , he taught the people of Israel to praise God with their whole heart , and with plesant voices every day to blesse and praise him . 28 If so great devotion was then used , and such memory of divine praise before the Arke of the testament ; 29 What reverence and devotion is now to be performed by me , and all Christian people in the presence of this Sacrament , in receiving of the most precious Body of Iesus Christ ? 30 Many goe to sundry places to visit the Reliques of Saints , and are astonished when they heare of their miraculous worke : 31 They behold the spacious buildings of their Churches , and kisse their sacred bones wrapped in silke and gold : 32 And behold thou art here present with me on the Altar , my God , the Holy of Holies , the Maker of all things , and Lord of Angels . 33 Oftentimes in those devotions there is but curiositie of men , and the novelty of the beholders in the seeing of such sights , and litle fruit of amendment is gotten thereby , especially where there is so unconstant wandring without true contrition : 34 But here in the Sacrament of the Altar , thou art present , my Lord , God and Man , Christ Iesus , where also plentifull fruit of , everlasting salvation is obtained , as often as thou art worthly and devoutly received . 35 No levity , no curiosity , or sensuality draweth unto this , but firme faith , devout hope , and sincere charitie . 36 O God the invisible Creator of the world , how wonderfully doest thou deale with us , how sweetly and graciously doest thou dispose of all things with thine elect , to whom thou offerest thy selfe to be received in the Sacrament . 37 O this exceedeth all understanding of man : this chiefly draweth the hearts of the devout , and inflameth their desire ! 38 For thy true faithfull servants that dispose their whole life to amendment , oftentimes receive great grace of devotion , and love of vertue . 39 O admirable and hidden grace of this Sacrament , which only the faithfull of Christ doe know : but the unfaithfull , and such as are slaves unto sin , canot conceive nor feele . 40 In this Sacrament spirituall grace is given , and lost vertue is restored in the soule : and beauty disfigured by sin returneth againe . 41 This grace is sometimes so great , that with the fulnesse of devotion , which is here given , not only the mind , but the weake body also feeleth great increase of strength . 42 Our coldnesse and negligence surely is much to be bewailed and pittied , that we are not drawne with greater affection to receive Christ , in whom all the hope and reward of those that are to be saved doth consist . 43 For hee is our sanctification and redemption : he is the comfort of passengers , and the everlasting fruition of Saints . 44 It is much therefore to be lamented that many doe so litle consider this comfortable mysterie , which rejoyceth heaven , and preserveth the whole world . 45 Oblindnesse and hardnesse of mans heart , that doth not the more deeply weigh the greatnesse of so unspeakable gift , but rather comes by the daily use thereof , to regard it litle or nothing . 46 For if this most holy Sacrament should be celebrated in one place only , & consecrated by one only Priest in the world , with how great desire doest thou think would men be affected to that place ? 47 And what esteeme would they have of such a Priest of Almighty God , by whom they might enjoy the consolation of these divine mysteries . 48 But now there are many Priests , and Christ is offered up in many places that so the grace and love of God to man may appeare so much the greater , hovv much the more this sacred Communion is common through the world . 49 Thankes be unto thee , good Iesu , everlasting Pastour of our soules , that hast vouchsafed to refresh us poore and banished men , with thy precious Body and Blood ! 50 And to invite us to the receiving of these mysteries with the words of thy owne mouth , saying , Come unto me all yee that labour and are burdened , and I will refresh you . CHAP. II. That great goodnesse and charity of God is bestowed upon man in this Sacrament . The voice of the Disciple . PResuming of thy goodnesse and great mercy , O Lord , being sick , I approach unto my Saviour , hungry and thirsty to the fountaine of life , needy to the King of heaven , a servant unto my Lord , a creature to my Creator , desolate to my mercifull comforter . 2 But whence is this to me , that thou vouchsafest to come unto me ? Who am I that thou shouldest give thy selfe unto me ? 3 How dare a sinner presume to appeare before thee ? And thou , how doest thou vouchsafe to come unto a sinner ? 4 Thou knowest thy servant , and seest that he hath no good thing in him , for which thou shouldest bestow this benefit upon him . 5 I confesse therefore my unworthinesse , and I acknowledge thy goodnesse : I praise thy mercy ▪ and give thee thankes for this thy unspeakable charity . 6 For thou doest this for thine owne sake , not for any merits of mine , to the end that thy goodnesse may be better knowne unto mee , thy charity more abundantly shewed , and thy humility more highly commended . 7 Since therefore it is thy pleasure , and hast commanded that it should be so , this thy bounty is also pleasing to me , and doe wish that my offences may be no hindrance unto it . 7 O most sweet and bountifull Iesu , how great reverence and thanks , with perpetuall praise is due unto thee for the receaving of thy sacred body , whose worth and dignity no man is able to expresse ! 8 But what shall I think of at this time , now that I am to receive this divine Sacrament , and to approach unto my Lord , to whom I am not able to give due reverence , and yet I desire to receave him devoutly ? 9 What can I thinke better , and more profitable , then to humble my selfe wholly before thee , and to exalt thy infinite goodnesse above me . 10 I praise thee my God , and will exalt thee for ever , and I doe despise , and submit my selfe unto thee , even into the depth of my unworthinesse . 11 Behold , thou art the Holy of Holies , and I the skum of sinners ! behold thou bowest thy selfe downe unto me , who am not worthy so much as to look up unto thee ! 12 Behold thou comest unto me : it is thy will to be with me , thou invitest me to thy banquet : 13 Thou wilt give me the food of heaven , and bread of Angels to eat , which is no other truly then thy selfe , the lively bread , that descendedst from heaven , and givest life unto the world . 14 Behold from whence this love proceedeth ! what kind of favour and benignity is this which shineth upon us ! What thankes and praises are due unto thee for these benefits . 15 O how good and profitable was thy counsell , when thou ordainedst ! How sweet and pleasant the banquet when thou gavest thy selfe to be our food . 16 How wonderfull thy worke , O Lord , how powerfull thy vertue , how unspeakable thy truth ! For thou saidst the word , and all things were made , and this was done which thou commandest . 17 A thing of great admiration , and worthy of faith , and surpassing the understanding of man , that thou , my Lord God , true God & Man , shouldst be exhibited unto us by the elements of bread and wine , and thy body worthily receaved should be the spirituall food of our soule . 18 Thou who are the Lord of all things , and standest in need of none , hast pleased to dwell in us by meanes of this thy Sacrament . 19 Preserve my heart and body unspotted , that with a cheerefull and pure conscience , I may often celebrate thy mysteries , and receave them to my everlasting health , which thou hast chiefly ordained and instituted for thy honour , and perpetuall memory . 20 Rejoyce O my soule , and give thankes unto God for so noble a gift and singular comfort , left unto thee in this vale of teares ! 21 For as often as thou callest to mind this mystery , and receavest the body of Christ , so often dost thou remember the worke of thy redemption , and art made partaker of all the merits of Christ. 22 For the charity of Christ is never diminished , and the greatnesse of his mercy is never drawne dry . 23 Therefore thou oughtest alwaies to dispose thy selfe hereunto by a fresh renewing of thy minde , and to weigh with attentive consideration this great mystery of thy salvation . 24 So great , now , and joyfull it ought to seeme unto thee , when thou commest to the holy Communion , as if the same day Christ first descended into the wombe of the Virgin , were become man , or hanging on the crosse , did suffer and dye for the salvation of mankinde ▪ CHAP. III. That it is profitable to communicate often . The voice of the Disciple . BEhold , O Lord , I come unto thee , that I may be comforted in thy gifts , and be delighted in thy holy banquet , which thou , O Lord , hast prepared in thy sweetnesse , for the poore . 2 Behold in thee is all whatsoever I can , or ought to desire : thou art my health , and my redemption , my hope and my strength , my honour and my glory . 3 Make joyfull therefore this day , the soule of thy servant , for that I have lifted it up to thee my sweet Iesus , I desire to receave thee now with devotion , and reverence . 4 I doe long to bring thee into my house , that with Zachreus I may obtaine to be blessed by thee , and numbred amongst the children of Abraham . 5 My soule thirsteth to receave thy body , my heart desireth to be united with thee . 6 Give thy selfe to me , and it sufficeth : For besides thee no comfort is availeable , I cannot be without thee , nor live without thy gracious visitation . 7 And therefore I must often come unto thee , and receave thee as the only remedy of my health , lest perhaps I faint in the way , if I be deprived of thy heavenly food . 8 For so , most mercifull Iesus , thou once didst say , preaching to the people , and curing sundry diseases , I will not send them home fasting , lest they faint in the way . 9 Deale thou therefore in like manner now with me , who hast vouchsafed to leave thy selfe in the Sacrament for the comfort of the faithfull . 10 For thou art the sweet refection of the soule , and he that eateth thee worthily , shall be partaker , and heire of everlasting glory . 11 It is necessary for me , that doe so often fall and sinne , so quickly waxe dull and faint , that by often prayers and confessions , and receaving of thy sacred body , I renew , clense , and inflame my selfe , lest perhaps by long abstayning . I fall from my holy purpose : 12 For man is prone unto evill from his youth , and unlesse this divine remedy helpe him , he quickly slideth to worse . 13 This holy communion therefore draweth back from evill , and comforteth in good . 14 For if I be now so often slack and negligent when I communicate or officiate , what would become of mee , if I receaved not this remedy , & sought not after so great helpe . 15 Though every day I be not sit , not well prepared to communicate , I will endeavour notwithstanding at convenient times to receave the divine mysteries , and make my selfe partaker of so great a grace . 16 For this is the only chiefe comfort of a faithfull soule , whilest she wandreth from thee in this mortall body , that being mindfull of her God , she often receave her beloved with a devout minde . 17 O wonderfull benignity of thy mercy towards us , that thou , Lord God , the Creator and giver of life to all spirits , doest vouchsafe to come unto a poore soule ; 18 And with thy whole Deity and Humanity to turn her hunger into satiety ● o happy minde and blessed soule that is vouchsafed to receave thee her Lord God , with devout affection , and in receaving of thee to be filled with spirituall joy ! 19 O how great a Lord doth she entertaine ? How beloved a guest doth she harbour ? how pleasant a companion doth she receave ? how faithfull ● friend doth she accept ? how beautifull and noble a spouse doth she imbrace ? 20 Shee imbraceth him who is to be loved above all that is beloved , and above all things that may be desired . Let heaven and earth & all their beauty be silent in thy presence : 21 For what beauty and praise soever they have , it is receaved from thy honour , and shall not equall the beauty of thy name , of whose wisdome there is no end . CHAP. IV. That many benefits are bestowed upon them that communicate devoutly . The voice of the Disciple . O My Lord God , prevent thy servant in the blessings of thy swetnesse that I may attaine thy favour to approach worthily and devoutly to the holy Sacrament ! 2 Stirre up my heart unto thee , & deliver me from all heavinesse & sloth●● visit me with thy comfort , that I may tast in spirit thy sweetnesse , which i● this Sacrament as in a fountain plent● fully lyeth hid . 3 Give light also to mine eyes ● behold so great a mystery , and strong then me to believe it with undoubte●● faith . 4 For it is thy worke , and no● mans power , thy sacred institution , no● mans invention : 3 For no man is of himselfe able to comprehend and understand th●● things , which surpasse the deepest reach even of Angels . 4 What therefore shall Iunworthy sinner , earth and ashes , be able to search and comprehend of so high and sacred a mystery ? 5 O Lord in syncerity of my heart , with a good and firme faith , and at thy commandement , I come unto thee with hope and reverence ; and doe verily believe , that thou God and Man affordest a gracious presence at this Sacrament . 6 Thy holy pleasure is , that I receave thee , and by charity doe unite my selfe unto thee : 7 Wherefore I doe flee unto thy clemency , and doe crave speciall grace , that I may wholly melt in thee , and abound with love , and hereafter never admit any externall comfort . 8 For this most high and worthy Sacrament is the health of the soule and body , the remedy of all spirituall sicknesse . 9 By it my vices are cured , my passions bridled , temptations overcome or weakned , greater grace infused , vertue increased , faith confirmed , hope strengthened , and charity inflamed and enlarged . 3 For thou hast bestowed , & still oftentimes doest bestow many benefits in this Sacrament upon thy beloved that receave it devoutly . 11 O my God the Protectour of my soule , the strengthener of humane frailety , and the giver of all inward comfort , 12 Thou impartest unto them much comfort against sundry tribulations , and liftest them up from the depth of their own basenesse , to the hope of thy protection , and doest inwardly refresh and illustrate them with a certain new grace . 13 In such sort , that they who before Communion felt themselves heavy and indisposed , afterwards being strengthened with heavenly meate and drinke , doe find in themselves a great change to the better ; 14 Which thou dost so dispose to thy elect , that they may truly acknowledge , and patiently proove , how great their own infirmitie is , and what benefit and grace they receave from thee . 15 For they of themselves are cold , dull , and undevout , but by thee they are made fervent , cheerefull and full of devotion . 16 For who is there , that approaching humbly unto the fountaine of sweetnesse , doth not carry away from thence at least some litle sweetnesse ? 17 Or who standing by a great fire , receaveth not some small heat thereby ? Thou art a fountaine alwaies full and overflowing ; a fire ever burning and never decaying . 18 Wherefore if I cannot draw at the full out of the fountaine , nor drink my fill , I will notwithstanding set my lips to the mouth of this heavenly conduite , that I may draw from thence at least some small droppe , to refresh my thirst , to the end I wither not away and utterly perish . 19 And though I be not altogether celestiall , nor so inflamed as the Cherubims and Seraphims , notwithstanding I will endeavour to apply my selfe to devotion , and dispose my heart to obtaine some small sparke of divine fire by humble receaving of this life-giving Sacrament . 20 And whatsoever is hereunto wanting in me , good Iesu , most blessed Saviour , doe thou supply for me : most benigne and gracious Lord , who hast vouchsafed to call all unto thee , saying , Come unto mee all yee that labour and are burdened , and I will refresh you . 21 I labour in the sweate of my browes , I am vexed with griefe of heart , I am burdened with sinnes , I am troubled with temptations , I am intangled and oppressed with many evill passions ; 22 And there is none to helpe me , none to deliver and save me , but thou , Lord God , my Saviour , to whom I commit my selfe , & all mine , that thou maist keep me , and bring me to life everlasting . 22 Receave me to the honour and glory of thy name , who hast prepared thy Body and Bloud to be my meat & drinke . 23 Grant O Lord God , my Saviour , that by frequenting thy mysteries , my zeale and devotion may increase more and more . CHAP. V. Of the dignity of this Sacrament , and Priestly function . The voice of Christ. IF thou hadst angelicall purity , and the Sanctity of S. Iohn Baptist , thou ●vert not worthy to receive , nor handle ●his Sacrament : 2 For it is not within the compasse of the deserts of men , that man should consecrate and handle the Sacrament of Christ , & receive for food the bread of Angels . 3 A great mystery , and great is the dignity of Priests , to whom is granted that which is not permitted to the Angels : 4 For Priests alone rightly instituted in the Church , have power to ce●ebrate , and consecrate the Body of Christ. 5 The Priest is the Minister of God , using the words of God , by the commandement , and appointment of of God , but God is there the principal Author , and invisible Worker , to whom is subject all that he pleaseth , and all that he commandeth , doth obey . 6 Thou oughtest therefore to give more credit to God Almighty in this most excellent Sacrament , then to thine owne sense , or to any visible signe : And theresofore thou art to come unto this mystery with feare and reverence . 7 Consider attentively with thy selfe , and see what that is , whereof the Ministry is delivered unto thee by the imposition of the hands of the Bishop . 8 Behold thou art made a Priest , and consecrated to officiate : see now that in due time thou offer Sacrifice unto God faithfully and devoutly , and carry thy selfe so , as thou maist be without reproof . 9 Thou hast not lightned thy burthen , but are now bound with a straiter bond of discipline , and art obliged to a more perfect degree of sanctity . 10 A Priest ought to be adorned with all kind of vertues , and to give example of good life to others . 11 His conversation should not be according to the ordinary and common proceedings of men , but like to the Angels in heaven , or to perfect men on earth . 12 A Priest clothed in sacred garments is the Vicegerent of Christ , to pray humbly , and with a prostrate mind unto God for himselfe and the whole people . 13 And know that he is placed as a modiatour betweene God and the sinner : Neither ought he to cease from praior and holy oblation , till he obtaine grace and mercy . 14 When a Priest doth celebrate , he honoureth God , rejoyceth the Angels , edlfieth the Church , helpeth the living , and maketh himselfe partaker of all good deeds . CHAP. VI. An Interrogation of the exercise before Communion . The voice of the Disciple . VVHen I weigh thy greatnesse , O Lord , and mine unworthinesse , I tremble , and am confounded in my selfe . 2 For if I come not unto thee , I fly from life ; and if I unworthily intrude my selfe , I incurre thy displeasure . 3 What therefore shall I doe my God , my Helper , and my Counsellour in necessitie ? 4 Teach me the right way , appoint me some briefe exercise sutable to this holy mystery of the sacred Communion . 5 For it is good for me to know , how I should reverently and devoutly prepare my heart unto thee , for the profitable receiving of thy Sacraments , or for the celebrating of so great and divine a Sacrifice . CHAP. VII . Of the discussing of our owne conscience , and purpose of amendment . The voice of the Beloved . ABove all things , the Priest of Go● ought to come to celebrate , han●dle , and receive this Sacrament wit● great humility of heart , and lowly reverence , with a full faith , and a godly desire of the honour of the divine Majestie . 2 Examine diligently thy conscience , and to thy power , purge & clense it with true contrition , and humble confession : 3 So as there may be nothing in thee , that may be burdensome unto thee , or that may breed thee remorse of conscience , and hinder thy free accesse to these heavenly mysteries . 4 Repent thee of all thy sinnes in generall , and in particular bewaile thy daily offences : And if thou hast time , confesse unto God in the secret of thy heart , all the miseries of thy disordered passions . 5 Lament and grieve , that thou are yet so subject to sensualitie , 6 So addicted unto the world , 7 So unmortified in thy passions , so full of the motions of concupiscence , 8 So unwatchful over thy outward senses , 9 So often entangled with many vaine fantasies . 10 So vehemently inclined to all outward things , 12 So wonderfull negligent in the interiour , 13 So prone to laughter and inmodesty , 14 So hard to teares and compunction , 15 So prompt to ease and pleasures of the flesh , 16 So dull to austeritic and fervour , 17 So curious to heare newes and see vaine sights , 18 So slack to imbrace that which tends to thine owne humiliation and contempt , 19 So covetous of abundance , so ●●iggardly in giving , 20 So fast in keeping , 21 So inconsiderate in speech , 22 So unbridled to silence , 23 So loose in manners , 24 So couragious in deeds , 25 So greedy to meat , 26 So deafe to the Word of God , 27 So hasty to rest , 28 So slow to labour , 29 So watchfull to tales , 30 So drowsy to watch in the service of God , 31 So hasty to the end thereof , 32 So inconstant in attention , 33 So negligent in saying thy praiers , 34 So undevout in celebrating , the Communion . 35 So dry in receiving , 36 So quickly distracted , 37 So seldome wholly recollected . 38 So suddenly moved to an anger , 39 So apt to take displeasure against another , 40 So prone to judge , 41 So severe to reprehend , 42 So joyfull in prosperity , 43 So weake in adversitie , 44 So often purposing much good , and performing litle . 45 These and other thy defects confessed , and bewailed with sorrow , and great dislike of thine owne infirmity , make a firme purpose alwaies to amend thy selfe , and to goe forwards in vertue . 46 Then with full resignation , and with thy whole will offer thy selfe up to the honour of my name , a perpetuall sacrifice in the Altar of thy heart : 47 Faithfully committing thy body and soule unto me , that so thou maist also obtain that favour , to come worthily to offer sacrifice unto God , and to receive profitably the Sacrament of my body . 48 For there is no oblation worthy , nor satisfaction greater , for the washing away of sinnes , then to offer up our selves unto God purely & wholly in the holy Communion . 49 And when a man shall have done what lyeth in him , and shall be truly penitent , as I live , saith our Lord , who will not the death of a sinner , but rather that he be converted and live , and I will not remember hir sinnes any more , but they shall be all forgiven him and fully pardoned . CHAP. VIII . Of the oblation of Christ on the Crosse and resignation of our selves . The voice of the Beloved . AS I willingly offered up my selfe unto God my Father , with my hands stretched forth on the Crosse , and my body naked for thy sinnes , so that nothing remained in me that was not turned into a sacrifice , for the appeasing of the divine wrath : 2 So oughtest thou also to offer up thy selfe willingly unto me daily , as a pure and holy oblation , with thy whole force and desire , in as hearty manner as thou canst . 3 What doe I require of thee more then that thou resigne thy selfe wholly unto me ? 4 Whatsoever thou givest besides thy selfe , is of litle accompt in my sight , for I seeke not thy gift , but thee . 5 As it would not suffice thee to have all things whatsoever besides me : so neither can it please me whatsoever thou givest , if thou offerest not up thy selfe : Offer thy selfe unto me , and give thy selfe all that thou art , for God , and thy offering shall be gratefull . 6 Behold I offered up my selfe wholly unto my Father for thee , and gave my whole body and blood for thy food , that I might be wholly thine , and thou remain mine . 7 But if thou abidest in thy selfe , and doest not offer thy selfe up freely unto my wil , thy oblation is not entire , neither shall the union betweene us be perfect . 8 Therefore a free offering up of thy selfe into the hands of God , ought to goe before all thy actions , if thou wilt obtaine freedome and grace . 9 For this cause so few become inwardly illuminated , and enjoy true libertie of heart , for that they doe not resolve wholly to denie themselves . 10 My saying is undoubtedly true : Vnlesse one forsake all , he cannot be my Disciple . If thou therefore wish to be mine , offer up thy selfe unto mee with thy whole desires . CHAP. IX . That we ought to offer up our selves and all that is ours unto God , and to pray for all . The voice of the Disciple . THine , O Lord , are all things that are in heaven and in earth : I desire to offer up my selfe unto thee , as a free oblation , and to remaine alwaies thine . 2 O Lord , in sincerity of my heart , I offer my selfe unto thee this day in sacrifice of perpetuall praise , to be thy servant for ever . 3 Receive me with this holy oblation of thy precious body , which in the presence of the Angels invisibly attending here upon thee , I offer up this day unto thee , that it may be to the health of my soule , and the salvation of all thy people . 4 I offer unto thee , O Lord , all my sinnes and offences , which I have committed in the sight of thee , and thy holy Angels , from the day wherein I first could sinne , to this houre , upon thy holy Alta●● . 5 That thou maist consume and burne them all with the fire of thy charitie , and wash out all the staines of my sinnes , and cleanse my conscience from all offence , and restore to me againe thy grace , which I lost by sinne , forgiving me all my offences , and receiving me mercifully in the kisse of peace . 6 What can I doe for my sinnes ▪ but humbly confesse and bewaile them and intreate alwaies for mercy without intermission ? I beseech thee , heare me in thy abundant mercy , when I stand before thee my God! 7 All my sinnes are very displeasing unto me : I will never commit them any more , but I am sory , and will be sory for them as long as I live , and am ready to repent , and doe any thing that may move thee to pardon them . 8 Forgive me , O God , forgive me my sinnes , for thy holy names sake . save my soule , which thou hast redeemed with thy most precious Blood. 9 Behold I commit my selfe unto thy mercy , I resigne my selfe over into thy hands : doe with me according to thy goodnesse , not according to my wickednesse , and manifold iniquitie . 10 I offer up also unto thee all whatsoever is good in me , although it be very litle and imperfect , that thou maist amend and sanctifie it , that thou maist make it gratefull and acceptable unto thee . 11 And alwaies perfect more and more that which thou hast begun , and bring me also , who am the slothfull and unprofitable servent to a good and blessed end . 12 I offer up also unto thee all the godly desires of devout persons , the necessitie of my parents and friends , my brethren and si●ters , and of all those that are deare unto me , and that have done good either to my selfe or others for thy love : 13 And that have desired mee to pray for them , and all theirs , that they all may receive the helpe of thy grace and comfort , protection from dangers , delivery from paine , and being freed from all evils , may joyfully give worthy thankes to thee . 14 I offer up also unto thee my praiers and sacrifices , especially for them who have in any thing wronged , grieved , or standered me , or have done me any damage or displeasure : 15 And for those also , whom I have at any time grieved , troubled , and scandalized by words , or deeds , wittingly , or at unawares , that it may please thee to forgive us all our sinnes and offences , one against another . 16 Take O Lord , from our hearts all jealousie , all indignation , wrath , and contention , and whatsoever may hure charitie , and weaken brotherly love . 17 Have mercy , O Lord , have mercy on those , that crave thy mercy : give grace unto them that stand in need thereoff , and grant that we may be worthy to enjoy thy grace , and attain unto life everlasting , Amen . CHAP. X. That the holy Communion is not lightly to be forborne . The voice of the Beloved . THou oughtest often to have recourse to the Fountaine of grace , and of divine mercy ; to the Fountaine of goodnesse , and of all purity , that thou maist be cured of thy sinnes and passions , and be made more strong & vigilant against all temptations and deceipts of the Divell . 2 The enemy knowing the greatest profit , and remedy to consist in the holy Communion , endeavoureth by all meanes and occasions to withdraw & hinder faithfull and devout persons from it : 3 Some when they purpose to receave the sacred Commnnion , suffer greatest assaults of the Divell : 4 For that wicked spirit ( as is written in Iob ) commeth amongst the Sons of God , to trouble them with his accustomed malice and impiety , or to make them overfearefull and perplexed : 4 That so he may diminish their affection , or by his subtile assaults , take away their faith , to the end they may either altogether abstaine from this divine food , or at least come unto it with lesse devotion . 5 But there is no heed to be taken of his fraudes and malicious suggestions , be they never so filthy and hideous , but all is to be turned back upon his own head . 6 Thou oughtest to contemne & scorne him miserable wretch , and not to omit the sacred communion for his assaults , and the troubles which hee raiseth . 7 Oftentimes also an excessive care for the obtaining of devotion , and a certain anxiety for the making of thy confession hindereth thee . 8 Follow in these occasions the counsell of the wise , and put away all anxiety and scruple , for it hindreth the grace of God , and over throweth devotion . 9 Omit not for every small vexation of the minde which hapneth , to receave this holy Sacrament . 10 But goe presently to confesse thy sinnes , and willingly to forgive others , whatsoever offences they have done against thee , and if thou hast offended any , humbly crave pardon , and God will willingly forgive thee . 11 What availeth it to delay confession , & to deferre receaving ? Purge thy selfe with speed , spit out the venom presently , make hast to take a remedy , and thou shalt finde it better , then if thou deferredst it long . 12 If thou omittest it to day for this cause , perhaps to morrow some greater will fall out , and so thou maist be hindred a long time from these divine mysteries , and become more unfit . 13 Stirre up thy selfe , and shake off all heavinesse and sloth , with the greatest force and speed thou canst . 14 For it profiteth nothing to continue long in disquietnesso & trouble of mind , and for daily occurring impediments to withdraw thy selfe from the Sacraments . 15 Yea it hurteth very much to defer Communionlong , for it is wont to breed a great and dangerous dulnesse . 16 Alas , some cold and dissolute people doe willingly delay their confession , and doe therefore deferre the sacred Communion , lest they should be bound to greater watch over themselves . 17 O how litle charity and weak devotion have they that so easily omit the receaving of these holy mysteries ! 18 How happy is he and gratefull to God , who ordereth so his life , and keepeth his conscience in such purity , that he may be ready and fit to communicate every day , if it were covenient and might be done without notice taken ! 19 If any one sometimes abstaine of humility , or by reason of some lawfull impediment , he is to be commended for the revorence which therein it shewed . 20 But if it proceedeth of coldnesse , he must stirre himselfe up , and doe what lyeth in him , and God will prosper his desire , for the good will hee hath to doe it , which God doth chiefly respect . 21 And when any lawfull hinderance doth happen , he must alwaies have yet a good will and loving desire to communicate , and so shall he not loose the fruit of the Sacrament . 22 For a devout person may everyday and houre profitably and without let , receave Christ spiritually . 23 And yet on certain daies , and at time appointed he ought to receave Sacramentally , with an affectionate reverence , the Body of his Redeemer , and rather seeke the honour and glory of God , then his own comfort . 24 For he communicateth mystically , and is invisibly fed , as often as he devoutly calleth to mind the mystery of the incarnation , and the Passion of Christ , and is inflamed with his love . 25 He that prepareth not himselfe , but when a feast draweth neere , and when custome compelleth him thereunto , shall often be unprepared . 26 Blessed is he that offereth himselfe as an Holocaust and burnt offering to our Lord , as often as he doth celebrate or communicate . 27 Be not too long nor too short in officiating , but keep the accustomed manner of those , with whom thou livest . 28 Thou oughtest not to be tedious and troublesome to others , but to observe the common course according to the appointment of thy Superiours . 29 And rather frame thy selfe to the profit of others , then to thine own devotion or desire . CHAP. XI . That the Body of Christ , and the holy Scriptures are most necessary unto a faithfull soule . The voice of the Disciple . O Most sweet Lord Iesu , how great is the delight of a devout soule that feasteth with thee in thy bntiquet . 2 Where there is no other meat offered to be eaten , but thy selfe her only beloved , and most to be desired above all the desires of her heart . 3 And verily it would be a great comfort unto me , to powre out teares from the bottome of my heart in thy presence , and with devout Magdalen to wash thy feet with the teares of mine eyes . 4 But where is this devotion ? where is so plentifull shedding of holy teares ? Surely in the sight of thee and thy holy Angels , my whole heart should be inflamed and dissolve into teares for joy . 5 For I enjoy thee in the sacrament truly present , though darkned & in a shadow . 6 For to behold thee in thine own divine brightnesse , mine eyes would not be able to endure it , neither could the whole world stand in the cleerenesse of the glory of thy Majesty . 7 I doe really enjoy and adore him whom the Angels adore in heaven , but I as yet for the time in faith , they in his proper forme , and without shadow . 8 I ought to be contented with the light of true faith , and to walke therein , untill the day of everlasting brightnesse break forth , and the shaddowes of figures passe away . 9 But when that shall come which is perfect , the use of Sacraments shall cease : For the blessed in heavenly glory need not the remedy of Sacraments , who rejoyce without end in the presence of God : 10 Beholding his glory face to face , and being transformed by his brightnesse , into the brightnesse of the incomprehensible Deity , they tast the word of God made flesh , as he was from the beginning , and as he remaineth for ever . 11 Whilest I remember these wonderfull works , even all spirituall comfort whatsoever becometh very tedious unto me : for that as long as I behold not my Lord openly in his glory , I make no accompt of whatsoever I see or heare in this life . 12 Thou art my witnesse , O God , that nothing can comfort me , no creature give me rest , but thou my God , whom I desire to behold everlastingly . 13 But this is not possible whilest I remaine in this mortall life , therefore I must frame my selfe to much patience , and submit my selfe to thee in all my desires . 14 For thy Saints also , O Lord , who now rejoyce with thee in the Kingdome of heaven , whilest they lived , expected in faith and great patience the comming of thy glory . 15 What they believed , I believe , what they hoped for , I expect ; whither they are come , I trust by thy grace I shall also come . 16 In the meane time I will goe forward in faith , strengthened by the examples of the Saints . 17 I have also devout bookes for my comfort , and for the guide of my life , and above all these , thy most holy Body for a singular remedy and ●efuge . 18 For I perceive two things to be chiefly necessary for me in this life , without which this miserable life would be insupportable unto me . 19 Whilest I am kept in the prison of this body , I acknowledge my selfe to stand in need of two things , to wit , food , and light . 29 Thou hast therefore given unto me , weak creature , thy sacred Body for the refection of my soule & body , and hast set thy word as a light unto my feet . 30 Without these two I could not well live : For the word of God is the light of the soule , and thy Sacrament , the bread of life . 31 These also may be called the two tables set on the one side and the other , in the store-house of the holy Church . 32 One is the table of the holy Altar , containing the sacred bread , that is , the precious body of Christ : 33 The other is of the divine law , containing holy doctrine , teaching true faith , and certainly leading to the part of the Temple within the veile , where are the Holy of Holies . 34 Thanks be unto thee , Lord 〈◊〉 , light of everlasting light , for thy able of holy doctrine , at which thou ●●vest us by thy servants the Prophets and Apostles , and other Doctors . ●5 Thanks be unto thee Creatour and redee●●er of man , who to manifest thy charity to the whole world hast prepared a great supper , wherein thou hast offered to be eaten , not the mysticall lambe , but thine own most sacred Body and Blood : 36 Rejoycing all the faithfull with thy holy banquet , & replenishing them to the full with thy heavenly cuppe . 37 In which are all the delights of heaven , and the holy Angels doe feast with us , but with a more happy sweetnesse . 38 O how great and honourable is the office of Priests , to whom it is granted with sacred words to consecrate the Lord of Majesty , with their lips to blesse him , with their hands to hold him , with their own mouth to receave him , and to administer him to others ! ●2 O how clean ought to be those hands ! How pure that mouth ! How holy the body ! How unspotted the heart of the Priest , into whom the Author of purity so often entreth . 40 Nothing but holy , no word but chast and profitable ought to proceed from the mouth of the Priest , which so often receaveth the Sacrament of Christ. 41 Simple and chast ought to be the eyes , that are wont to behold the body of Christ , the hands pure and lifted up to heaven , that use to handle the Creator of heaven and earth . 43 Vnto the Priests especially it is said in the Law , Be ye holy , for that I your Lord God am holy . 43 Assist us Almighty God with thy grace , that we , who have undertaken the office of Priesthood , may serve thee worthily and devoutly in all purity , and with a sincere conscience . 44 And if we cannot live in so great innocency as we ought to doe , grant us notwithstanding in due manner , to bewaile the sinnes which we have committed : 43 And in the spirit of humilitie , and syncere intention to serve thee hereafter with more fervour and devotion . CHAP. XII . That he that is to communicate , ought to prepare himself with great diligence . The voice of the Beloved . I Am the lover of purity , and the giver of all sanctity , I seeke a pure heart , there is the place of my r●st : Make ready and adorne for me a great chamber , and I will make with thee the Passeover for my Disciples . 2 If thou wilt have me come unto thee ▪ and remaine with thee , purge the old leaven , and make clean the dwelling of thy heart , shut out the whole world and all tumult of vices . 3 Sit like a sparrow solitary ●●on the house top , and think of thy offence in the bitternesse of thy soule . 4 For every lover prepareth ●he best and fairest roome for his beloved , and herein is known the affection of him that entertaineth his beloved . 5 Know thou notwithstanding that the worth of no action of thine is able to make this preparation sufficient , although thou shouldest prepar● thy selfe a whole yeare together , and thinke on nothing else : 6 But of my mercy and grace only thou art suffred to come to my table , like a begger invited to dinner to a rich man , who hath nothing else to returne him for his benefits , but to humble himselfe , and give him thanks . 7 Doe what lieth in thee , and doe it diligently , not for custome , nor for necessity , but with feare and reverence , and hearty affection receave the body of thy beloved Lord and God , who vouchsafeth to come unto thee . 8 I am he that have called thee , I have commanded it to be done , I will supply what is wanting in thee , come and receave me . 9 When I bestow the grace of devotion on thee , give thanks to God , for it is given thee , not for that thou deservest it , but because I have mercy on thee . 10 If thou have it not , but rather feele thy selfe dry , continue in prayer , sigh and knock , and give not over untill thou hast attained to some crumme or drop of saving grace . 11 Thou hast need of me , not I of thee , neither comest thou to sanctify me , but I come to sanctify and make thee better . 12 Thou comest that thou maist be sanctified by me , and united unto me , that thou maist receave new grace , and be stirred up againe to amendment . 13 Neglect not this grace , but prepare thy heart with all diligence , & receave thy beloved into thy soule . 14 But thou oughtest not only to prepare thy selfe to devotion before Communion , but carefully also to conserve thy selfe therein , after thou hast receaved the Sacrament . 15 Neither is the carefull guarde of thy selfe after , lesse exacted , then devout preparation before . 16 For a good guard afterwards is the best preparation thou canst make for the obtaining againe of greater grace . 17 Because that mans minde becometh very indisposed , if he presently powre himselfe forth to outward comforts : Beware of much talke , remaine in some secret place , and enjoy thy God. 18 For thou hast him whom all the world cannot take from thee : I am he to whom thou oughtest wholly to give thy selfe , that so thou maist live hereafter not in thy selfe , but in me , without all care . CHAP. XIII . That a devout soule ought to desire with her whole heart to be united unto Christ in the Sacrament . The voice of the Disciple . HOw may I obtaine this , O Lord , that I may finde thee alone , and open my whole heart unto thee , and enjoy thee as my soule desireth ? 2 And that no man may look upon mee , nor any creature move mee or respect mee , but thou alone maist speake unto me , and I to thee , as the beloved is wont to speak to his beloved , & a friend to bāquet with his friēd . 3 This I pray for , this I desire , that I may be wholly united unto thee , and may withdraw my heart from all created things , and more by sacred Communion and often celebrating learne to tast of heavenly and everlasting sweetnesse . 4 O Lord God , when shall I be wholly united unto thee , and swallowed up by thee , and altogether forgetfull of my selfe ! thou in me , and I in thee , and so grant us both to continue in one . 5 Thou art my beloved , the choisest amongst thousands , in whom my soule hath taken pleasure to dwell all the daies of her life . 6 Thou art my peace-maker in whom is greatest peace , and true rest , without whom is labour and sorrow , and infinite misery . 7 Thou art a hidden God , and thy counsell is not with the wicked , but thy speech is with the humble and simple of heart . 8 O Lord , how sweet is thy spirit ! who to the end thou maist shew thy sweetnesse towards thy children , vouchsafe to feed them with the most delightsome bread which descendeth from heaven , and is full of all sweetnesse ! 9 Surely there is no other Nation so great , that hath Gods approaching unto them , as thou our God art present to all thy faithfull . 10 Vnto whom for their daily comfort , and for the lifting up of their hearts to heaven , thou givest thy selfe to be eaten and enjoyed . 11 I or what other Nation is there so famous , as the Christian people ? or what creature under heaven so beloved as a devout soule , to whom God himselfe commeth to feed her with his glorious flesh . 12 O unspeakable grace ! O admirable favour , O infinite love singularly bestowed upon man ! 13 But what shall I give unto our Lord in returne of this grace , for so singular a charity ? 14 There is no other thing more gratefull that I am able to give , then to bestow my heart wholly on my God ; and to unite it perfectly unto him . 15 Then shall all my bowels re-rejoyce , when my soule shall be perfectly united unto God : Then he will say unto me , if thou wilt be with me , I will be with thee . 16 And I will answer him : Vouchsafe , O Lord , to remaine with me , I will very gladly be with thee : This is my whole desire , that my heart be united unto thee . CHAP. XIV . Of the fervent desire of some devout persons to receave the body of Christ. The voice of the Disciple . O How great is the store of thy sweetnesse , O Lord , which thou hast hidden for them that fear thee ! 2 When I remember some devout persons , who come unto thy Sacrament , O Lord , with great devotion and affection , I am oftentimes confounded , & blush within my selfe , that I come so negligently and coldly to thy altar , and to the table of the holy Communion : 3 That I remaine so dry and without any hearty affection , that I am not wholly inflamed in thy presence , my God , 4 Nor so earnestly drawne and moved , as many devout persons have been , who out of a vehement desire of receaving , and a feeling affection of heart , could not containe themselves from weeping : 5 But with the desire both of soule and body they earnestly longed after thee , O God , the lively fountaine , being not otherwise able to temper not satisfie their hunger , but by receaving thy body with all joy and spirituall greedinesse . 6 O most ardent faith of those persons , a probable argument of thy sacred presence . 7 For these truly know their Lord in the breaking of bread , whose heart burneth so within them , whilest thou , O blessed Iesu , walkest with them . 8 Such desire and devotion , I seldome find in me ; so vehement love and fervency is oftentimes farre off from mee . 9 Be mercifull unto mee , good Iesu , sweet and benigne Lord , and grant me thy poore needy creature , to feele sometimes at least , in this holy Sacrament , a litle hearty desire of thy love : 10 That my faith may be more strengthened , my hope in thy goodnesse increased , and that my charity once pefectly inflamed , after the tasting of heavenly Manna , may never decay . 11 Thy mercy , O Lord , is able to give me the grace I desire , and to vis●● me in thy bounteous clemency with the spirit of fervour , when it shall please thee . 12 For although I burne notwith so great desire as those that are so especially devoted unto thee , yet notwithstanding by thy grace , I desire to have this great inflamed desire : 13 Praying and craving that I may participate with all such thy fervent lovers , and be numbred among them in their holy company . CHAP. XV. That the grace of devotion is obtained by humility and deniall of our selves . The voice of the Beloved . THou oughtest to seeke the grace of devotion instantly , to aske it earnestly , to expect it patiently and confidently , to receave it joyfully , to keep it humbly , to worke with it diligently ▪ 2 And to commit the time and manner of this heavenly visitation to God , untill it shall be his pleasure to come 3 Thou oughtest chiefly to humble thy selfe , when thou feelest inwardly litle or no devotion , and y●t be not too much dejected , nor grieve inordina●ly for it . 4 God often giveth in a short moment that which he hath a long time denyed , he giveth sometimes in the end , that which in the begining of prayes , he deferred to grant . 5 If grace should bee alwai●s presently given , and at hand ever with a wish , it could not be well indured by a weak man. 6 Therefore devotion is to be expected with good hope , and humble patience ; yet impute it to thy selfe , and thy sinnes , when it is not given thee , or when it is secretly taken from thee . 7 It is sometimes a small matter that hindreth and hideth grace from us , if it be to be called small , and not rather a great matter , that hindreth so great a good . 8 And if thou remove this , be it great or small , and perfectly overcome it , thou shalt have thy desire . 9 For presently as soone as thou givest thy selfe to God with thy whole heart , and seekest not this , nor that , for thine own pleasure or will , but setlest thy selfe wholly in him , thou shalt find thy selfe united unto him , and quiet . 10 For nothing will tast so well , and please thee so much , as the good will and pleasure of almighty God. 11 Whosoever therefore with a sincere heart directeth his intention to God , and ●mptieth himselfe of all inordinate love , 〈◊〉 dislike of any creature shall be most fit to receave grace , and worthy of the gift of devotion . 12 When a vessell is full already all that you powre in runneth quite beside : For our Lord bestoweth his blessings there , where he findeth his vessels empty . 13 And how much the more perfectly , one forsaketh the basest things , and dieth to himselfe by contempt of himselfe , 14 So much the more speedily grace commeth , and entreth in more plentifully , and lifteth up the heart that is free , to a higher state of grace . 15 Then shall he see , and abound , and wonder , and his heart within shall be enlarged , because the hand of our Lord is with him , and he hath put himselfe wholly into his hand for ever . 16 Behold so shall the man be blessed , that seeketh Almighty God with his whole heart , and busieth not his soule in vaine . 17 This man procureth great grace of divine union , in receaving the holy Eucharist , for that he regardeth not his own devotion and comfort , but above all he prizeth the honour and glory of God. CHAP. XVI . That we ought to manifest our necessity unto Christ , and to crave his grace . The voice of the Disciple . O Most sweet and loving Lord , whom I now desire to receive devoutly , thou knowest my infirmity , and the necessity which I endure , with how many sinnes I am opp●essed , how often I am grieved , tempted , troubled , and defiled : 2 I come unto thee for remedy , I crave of thee thy heavenly comfort , & the ●ase of my paine . 3 I speak to him that knoweth all things to whom all my secrets are open , and who can only perfectly comfort and help me . 4 Thou knowest what it is , wherof above all I stand in most need , and how poore I am in vertues . 5 Behold I stand before thee , poore and naked , calling for grace and graving mercy . 6 Refresh this thy hungry & needy creature , give heat unto my coldnesse with the fire of thy love : give light unto my blindesse with the brightnesse of thy presence . 7 Turne all earthly things into bitternesse to me , all things grievous & contrary , into patience , all base and created things , into contempt and oblivion . 8 Lift up my heart to thee in heaven , and suffer me not to wander upon earth : be thou only sweet and delightsome unto me from henceforth for evermore : 9 For thou only art my meat , and my drinke , my love and my ioy , my delight and all my good . 10 O th●t with thy presence thou wouldest wholly inflame , burne , and change me into thee , that I might be made one spirit with thee , by the grace of inward union & the melting of fervent love . 11 Suffer me not to goe from thee hungry and dry , but deale mercifully with me , as thou hast oftentimes dealt wonderfully with thy Saiuts . 12 What marve●le if I should be wholy inflamed by thee , and dye in my selfe , sith thou art ever burning and never decaying , love purifying the heart , and inlightning the understan●●ing . CHAP. XVII . Of burning love and vehement desire to receive Christ. The voice of the Disciple . VVIth great devotion and burning love , with most hearty affection and fervour I desire to receive thee O Lord , 2 As many Saints and devout persons have desired thee , when they received thy Sacrament , who were most pleasing unto thee in holinesse of life ▪ and most fervent in devotion . 3 O my God my everlasting love , my whole good , my happinesse without end , I would gladly receive thee with the most vehement desire , and most worthy reverence , that any of the Saints ever had , or could feele . 4 And although I be unworthy to have all those feelings of devotion , yet I offer unto thee the whole affection of my heart , as if I alone had all those most sweet inflamed desires . 5 Yea whatsoever also a devout mind can conceive and desire , all that with greatest reverence , and most inward affection I offer and present unto thee . 6 I wish to reserve nothing to my selfe , but freely and most willingly to sacrifice my self and all mine unto thee , my Lord God , my Creatour , and my Redeemer . 7 I desire to receive thee this day with such affection , reverence , praise and honour ; with such gratitude , worthinesse , and love , with such faith , hope and puritie , 8 As thy most blessed Mother the glorious Virgin Marie received , and desired thee , when she humbly and devoutly answered the Angell , 9 Who declared unto her the mysterie of the Incarnation , and said , Behold the handmaid of the Lord , let it be done unto mee according to thy word . 10 And as thy blessed Fore-runner , the most excellent amongst the Saints , Iohn Baptist , cheerfully leaped with joy of the Holy Ghost , whilst he was yet shut up in his Mothers wombe ; 11 And afterwards seeing Iesus walking amongst men , humbling himselfe very much , said with devout affection , The friend of the Bridegroome that standeth and heareth him , rejoyced with joy for the voice of the Bridegroome : 12 So I also wish to be inflamed with great and holy desire , and to offe● my selfe up to thee with my while heart . 13 Wherefore I offer also and present unto thee joyes , fervent desires , excesse of mind , spirituall illuminations , and heavenly visions of all devou● hearts . 14 With all the vertues and praises exercised by all creatures in heaven and earth , for my selfe , and all such as are commended to me in praier , that by all thou maist be worthily praised , and glorified for ever . 15 Receive , my Lord God , the affections of my heart and desires which I have to give thee ; infinite praise , and thankes , which according to the measure of thy unspeakable greatnesse are due unto thee . 16 These I yeeld thee , and desire to yeeld thee every day and moment of time , and I doe intreate , and invite all the heavenly spirits , and all thy devout fervants , to give thankes and praises together with me . 17 Let all people , Tribes , and Tongues praise thee , and magnifie thy holy and sweet name with great joy , and fervent devotion , and let all that ●everently and devoutly celebrate thy most high Sacrament , and receive it with full faith , find grace and mercy at thy hands , and pray humbly for me sinfull creature . 18 And when they shall have obtained their desired devotion and joyfull union , and depart from thy sacred heavenly table , well comforted , and marveilously refreshed , let them vouchsafe to remember my poore and needy foule . CHAP. VIII . That a man be not a curious searcher of this Sacrament , but an humble follower of Christ , submitting his sense unto faith . TYPE = " sub " The voice of the Beloved . THou oughtest to beware curious and unprofitable searching into this most profound Sacrament , if thou wile not be drowned in the depth of doubt . 2 He that is a searcher of Majesty , shall be oppressed by glory : God is able to worke more then man can understand . 3 A pious and humble inquirie of truth is tolerable , so he be alwaies ready to be taught , and doe endeavour to walke in the sound paths of the ancient Fathers doctrine . 4 Blessed is that simplicitie , that forsaketh the difficult waies of questions , and goeth on in the plaine and assured path of Gods Commandements ▪ Many have lost devotion , whilst they would search after high things . 5 Faith and sincere life are exacted thy hands , not height of understaning , nor the depth of the mysteries of God. 6 If thou doest not understand , or conceive those things that are under ●hee , how shalt thou be able to comprehend those that are above thee ? 7 Submit thy selfe to God , and let thy sense be subject to faith , and the ●ight of knowledge shall be given thee in that degree , as shall be profitable and necessary for thee . 8 Some are grievously tempted about faith , and the Sacrament , but that is not to be imputed to them , but rather to the enemie : 9 Doe not regard nor dispute with thy thoughts , neither doe thou give answer to the doubts moved by the enemie . 10 But believe the words of God , believe his Saints and Prophets , and the wicked Serpent wil fly from thee . 11 It is oftentimes very profitable to the servant of God to suffer such things : 12 For he tempteth not Infidel● and sinners , whom he already secure possesseth , but he sundry waies tem●teth and vexeth the faithfull and d●vout . 13 Goe forward therefore with sincere undoubted faith , and come 〈◊〉 the Sacrament with unfeigned reverence : And whatsoever thou art not able to understand , commit securely 〈◊〉 Almighty God. 14 God deceiveth thee not : he deceived that trusteth too much to him selfe : God walketh with the simple , r●vealeth himselfe to the humble , give● understanding to litle ones , openets the sense to pure minds , & hideth grace from the curious and proud . 15 Humane reason is weake , and may be deceived , but true faith canno● be deceived . 16 All reason and naturall search ought to follow faith , not to goe before it , nor impugne it . 17 For faith and love doe chiefly excell , and worke in a hidden manner in this most blessed and superexcellent Sacrament . 18 God , who is everlasing , and of infinite power , doth great and in●●●utable things in heaven and in earth , ●nd there is no searching out of his ●onderfull workes . 19 If the workes of God were ●●ch as might be easily comprehended by humane reason , they were not to be called wonderfull and unspeakable . FINIS . A TABLE Of the Chapters contained in this Booke . THE FIRST BOOK . OF following Christ , and the contempt of all worldly vanities pag. 1 To have an humble opinion of ones selfe . 4 Of the doctrine of truth . 7 Of providence or prudence in our actions . 12 Of the reading of holy Scriptures . 13 Of inordinate desires and affection . 15 Of flying vaine , Hope and Pride . 16 Of avoiding too much familiarity . 18 Of obedience and Subjection . 19 Of avoiding superfluity of words . 21 Of obtaining peace , and desire of profiting . 23 Of the profit gotten by adversity . 26 Of resisting Temptations . 28 Of avoiding rash judgement . 34 Of workes proceeding from Charity . 36 Of bearing with other mens defects . 37 Of solitary life . 40 Of the example of holy Fathers . 41 Of the exercise of good religious persons . 45 Of the love of solitude and silence . 50 Of compunction of heart . 56 Of the consideration of humane misery . 60 Of the meditation of death . 65 Of Iudgement and punishment of sinnes . 71 Of the zealous amendment of our whole life . 77 THE SECOND BOOK . OF inward Conversation . 84 Of humble submission . 90 Of a good and peaceable man. 91 Of a pure mind and upright intention . 94 Of the consideration of ones selfe . 96 Of the joy of ● good conscience . 98 Of the love of Iesus above all things 101 Of familiar conversation with Iesus . 103 Of the want of all comfort . 106 Of thankfulnesse for the grace of God. 112 How few the lovers of the Crosse of Christ are . 116 Of the high way of the holy Crosse. 119 THE THIRD BOOK . OF the inward speech of Christ to a faithfull soule . 130 That truth speaketh inwardly without noise of words . 132 That the words of God are to be heard with humility , and that many weigh them not . 135 A prayer to implore the grace of devotion . 137 That we ought to live in truth and humility in the sight of God. 138 Of the wonderfull effect of divine grace . 141 Of the proofe of a true lover . 146 That grace is to be hid under the veile of humility . 150 Of a mean conceipt of our selves in the sight of God. 154 That all things are to be reserved unto God , as unto the last end . 156 That despising the world it is sweet to serve God. 158 That the desires of our heart are to be examined and moderated . 162 Of the effect of Patience , and of strife against concupiscence . 164 Of the humble obedience of a subiect , according to the example of Christ. 167 Of the secret Iudgements of God to be considered , lest we be extolled in our good deeds . 169 What we ought to doe , and say in every thing which we desire . 172 A Prayer for the fulfilling of the will of God. 174 That true comfort is to be sought in God alone . 175 That all our care is to be placed in God. 177 That temporall miseries , by the example of Christ , are to be borne patiently . 179 Of suffering of injuries , and who is proved to be truly patient . 181 Of the acknowledging of our owne infirmity : and of the miseries of this life . 184 That we are to rest in God above all his gifts . 187 Of the remembrance of the manifold benefits of God. 192 Of foure things that bring much peace . 197 A prayer against evill thoughts . 197 A prayer for the enlightning of the mind . 198 Of flying curious inquiry of the life of others . 200 Wherein doth the firme peace of the heart , and true proficiency consist . 20● Of the excellency of a free mind , which humble prayer better obtaineth then reading . 204 That private love most hindreth from the chiefest good . 206 A Prayer for cleansig the heart , and obtaining of heavenly wisdome . 208 Against the tongue of Slanderers . 210 How we ought to call upon God , and blesse him when tribulation draweth neere 211 Of craving the divine aid , and confidence of recovering grace . 212 Of the contempt of all creatures to find our Creator . 217 Of the deniall of our selves , and forsaking all our affections . 220 Of inconstancy of heart , and of directing our finall intentions unto God. 223 That God is sweet above all things , and in all things , to him that loveth . 225 That there is no security from temptation in this life . 225 Against the vaine Iudgements of men . 230 Of a full and pure resignation of our selves from the obtaining freedome of heart . 232 Of good government of outward things , and of recourse to God in dangers . 235 That a man be not over earnest in his affaires . 237 That a man hath no good of himselfe , nor any thing whereof he can glory . 238 Of the contempt of all temporall honours . 241 That our peace is not to be placed in men . 242 Against vaine and secular knowledge . 245 Of not drawing outward things to our selves . 247 That credit is not to be given to all men , and how prone man is to offend in words . 249 Of putting our trust in God , when evill words arise . 253 That all grievous things are to be endured for life everlasting . 257 Of the everlasting day , and shortnesse of this life . 259 Of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . 264 How a desolate person ought to offer himselfe into the hands of God. 270 That a man ought to imploy himselfe in works of humility , when force is wanting for higher exercises . 276 That a man ought to esteeme himselfe unworthy of comfort , and to have deserved stripes . 277 That the grace of God is not given to those that savour of earthly things . 280 Of the different motions of Nature and Grace . 283 Of the corruption of nature , and efficacy of divine grace . 289 That we o●ght to deny our selves and imitate Christ , by the Crosse. 294 That a man be not too much deiected , when he ●alleth into some defects . 297 Of not searching into high matters , and into the secret judgements of God. 300 That all our hope a●d trust is to be fixed in God alone . 307 THE FOVRTH BOOK . A Devout exhortation unto the blessed Sacrament . 311 With how great reverence Christ ought to be received . 312 That great goodnesse and charity of God is bestowed upon man in this Sacrament . 321 That it is profitable to communicate often . 326 That many benefits are bestowed upon them that communicate devoutly . 330 Of the dignity of this Sacrament , and Priestly function . 335 An Interrogation of the exercise before Communion . 337 Of the discussing of our own conscience , and purpose of amendment . 338 Of the oblation of Christ on the Crosse and resignation of our selves . 342 That we ought to offer up our selves and all that is ours unto God , and to pray for all . 344 That the holy Communion is not lightly to be forborne . 348 That the Body of Christ , and the holy Scriptures are most necessary unto a faithfull soule . 353 That he that is to communicate , ought to prepare himselfe with great diligence . 360 That a devout soule ought to desire with her whole heart to be united unto Christ in the Sacrament . 363 Of the fervent desire of some devout persons to receave the body of Christ 366 That the grace of devotion is obtained by humility & deniall of our selves . 369 That we ought to manifest our necessity unto Christ , and to crave his grace . 372 Of burning love and vehement desire to receive Christ. 374 That a man be not a curious searcher of this Sacrament , but an humble follower of Christ , submitting his sense unto faith . 378 FINIS . 
A40368	----	King Jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, Isai. 55.4. Heb. 7.17. Jam. 4. 12. Or, The loyall spouse of Christ hath no head, nor husband, but royall King Jesvs. Written by Francis Cornwell, a minister of Jesus Christ, out of the learned workes of Mr. John Fox in his book of Martyrs, excepting onely some explanations of his owne, for the benefit of the reader. Cornwell, Francis. This text is an enriched version of the TCP digital transcription A40368 of text R208105 in the English Short Title Catalog (Wing F2041). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 58 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40368 Wing F2041 ESTC R208105 99867097 99867097 119387 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40368) Transcribed from: (Early English Books Online ; image set 119387) Images scanned from microfilm: (Thomason Tracts ; 167:E1179[2]) King Jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, Isai. 55.4. Heb. 7.17. Jam. 4. 12. Or, The loyall spouse of Christ hath no head, nor husband, but royall King Jesvs. Written by Francis Cornwell, a minister of Jesus Christ, out of the learned workes of Mr. John Fox in his book of Martyrs, excepting onely some explanations of his owne, for the benefit of the reader. Cornwell, Francis. Foxe, John, 1516-1587. Actes and monuments. [4], 42 p. Printed by J. Dawson, London : 1645. Running title reads: Difference between the law and Gospel. Annotation on Thomason copy: "Aprill 2d". Reproduction of the original in the British Library. eng Jesus Christ -- Early works to 1800. A40368 R208105 (Wing F2041). civilwar no King Jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, Isai. 55.4. Heb. 7.17. Jam. 4. 12. Or, Cornwell, Francis. 1645 11230 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 TCP Assigned for keying and markup 2001-07 SPi Global Keyed and coded from ProQuest page images 2001-07 TCP Staff (Michigan) Sampled and proofread 2001-07 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion KING JESVS Is the Beleevers Prince , Priest , and Law-giver , in things appertaining to the Conscience , Isai. 55. 4. Heb. 7. 17. Iam. 4. 12. OR , The loyall SPOUSE of Christ hath no Head , nor Husband , but Royall KING IESVS . Written by Francis Cornwell , a Minister of Jesus Christ , out of the learned workes of Mr. Iohn Fox , in his book of Martyrs , excepting onely some explanations of his owne , for the benefit of the Reader . Rom. 7. 4. Wherefore my brethren , yee are become dead to the Law by the body of Christ , that yee should be married to another , even to him who is raised from the dead , that wee should bring forth fruit unto God . Mat. 22. 21. Give unto Cesar the things that are Cesars , and unto God the things that are Gods . London , Printed by I. Dawson . 1645. To the curteous Reader . BEloved , my soule having tasted how gracious the Lord was to me , in making known the riches of his free mercy , in acquitting mee from sin , through faith in the bloud of my Christ ; when I lay in dolefull desertion , in the time of my imprisonment , ( for opposing that devised forme of Worship ( which the Prelates had corrupted with their Popish innovations , by putting in , and leaving out , what they pleased ) contrary to the Statute made in the third yeare of Edward the sixth , of happy memory ) the first comfort that I received , for the assurance of the pardon of my sinne , and justification in the sight of God , was from reading this excellent Treatise of Mr. Fox , in his Difference betwixt the Law and the Gospel : Which I could not conceale ; but for thy good ( curteous Reader ) I was bound in conscience to put it forth , for the benefit of others ; and to shew that I hold nothing for doctrine , but that which hath been publikely printed , by Authority , seven severall times ; excepting onely some explanations of the Author , that hee hath put forth on purpose , for to free himselfe from the publike scandall of the Antinomian heresie ; by which many Orthodoxe Teachers now lie vailed . Thine in the service of King Iesus , Francis Cornwell . Difference between the LAW and the GOSPEL : Taken out of the First Part of the book of Martyrs , written by Mr. Fox . Title , between The true Church of Rome that then was , and the Church of Rome that now is , Pag. 24. AS there is nothing more necessary and comfortable for troubled consciences , than to be well instructed in the difference betwixt the Law and the Gospel : So is the Church of Rome much to blame in this behalfe ; because it confoundeth together those two , being in nature so divers and contrary one from another : As , threatnings and promises , things temporall with things eternall , sorrowfull things with glad tidings , death with life , bondage with freedome , &c. Teaching the people , that whatsoever the Law saith , the Gospel confirmeth ; and whatsoever the Gospel saith , the same is agreeable to the Law ; and so make they no difference betweene Moses and Christ , save only that Moses ( say they ) was the giver of the old Law , Christ is the giver of the new , and a more perfect Law : And thus imagine they the Gospel to be nothing else but a new Law , given by Christ , binding to the Promises thereof the condition of our doings and deservings , no otherwise then unto the old Law ; and so divide they the whole Law , after this distinction , into three parts , ( to wit ) the Law of Nature , the Law of Moses , and the Law of Christ : And as for the Gospel ( say they ) it is revealed for no other cause , but to shew to the world more perfect precepts and counsels , than were in the old Law : to the fulfilling whereof , they attribute Justification ; and so leave the poore conscience of men in perpetuall doubt , and induce other manifold errours ; bringing the people into a false opinion of Christ , as though hee were not a remedy against the Law , but came as another Moses to give a new Law unto the world . Furthermore , as they make no difference between the nature of the Law and the nature of the Gospel , confounding Moses and Christ together ; so neither doe they distinguish ; or discerne , the time of the Law and the time of the Gospel asunder . For , whereas Saint Paul bringeth in the Law to be a Schoolmaster , and limiteth him his time , unto Christ , Gal. 3. 24 , 25. and saith , that Christ is the end of the Law , Rom. 10. 4. that is , where the Law ceaseth , there Christ beginneth ; and where Christ beginneth , there the Law endeth . They , contrariwise , make the Law to have no end , nor ceasing ; but give to it immortall life , and a Kingdome , equall with Christ : so that Christ , and the Law together , doe raigne over the soule and conscience of man . Which is untrue . For , either Christ must give place , and the Law stand ; or the Law ( the condemnation and malediction of the Law , I mean ) must end , and Christ raign ; for both these , Christ and the Law , Grace and Malediction , cannot raigne and governe together : But Christ the Sonne of God which once died , can die no more , but must raign for ever : Wherefore the Law with his strength , sting , and curse , must needs cease and have an end . And this is it that St. Paul , speaking of the triumph of Christ , saith , that hee ascending up led away captivity captive . Ephes. 4.8 . and hath set man at liberty ( not at liberty to live as flesh lusteth , neither hath freed him from the use and exercise of the Law , but from the dominion and power of the Law ; ) so that now there is no condemnation to them that be in Christ Iesus , which walke not after the flesh , Rom. 8.1 . And in another place St. Paul saith , speaking of the same power and dominion of the Law , that Christ hath taken the obligation written against us in decrees , and hath nailed it upon the crosse , triumphing openly over all , &c. Col. 2.14 , 15. So that as the Kingdome of Christ first began upon the crosse ; even so upon the same crosse , and at the same time , the Kingdome of the Law expired , and the malediction of the Law was so crucified upon the crosse , that it shall never rise againe to have any power against them that be in Christ Jesus . For , like as if a woman be discharged from her first husband , being dead , and hath married another man , the first husband hath no more power over her ; even so , wee now being espoused to Christ our second husband , are discharged utterly from our first husband the Law ; and ( as St. Paul in another place saith ) are no more under the Law , ( that is , under the dominion and malediction of the Law ) but under grace ; ( that is , under perpetuall remission of sins , committed not onely before our baptisme , but as well also after baptisme , and during all our life long . ) For therein properly consisteth the grace of God , in not imputing sin unto us , so often as the repenting sinner riseth up by faith , flyeth unto Christ , and apprehendeth Gods mercy and remission promised in him ; according to the testimony both of the Psalmist , Blessed is the man to whom the Lord imputeth no sin , &c. Psal. 31. 2. and also of all the Prophets , which ( as St. Peter saith ) give record to him , that through his Name all that beleeve in him shall receive remission of their sinnes , &c. Acts 10.43 . Which being so , ( as it cannot be denyed ) then what need these private and extraordinary remissions to be brought into the Church , by eare confession , by meritorious deeds , and by Popes pardons ? Or any other act of humiliations ? ( which words are inserted by the Writer . ) For , if there be no condemnation but by the Law , and if the Law it selfe be captived , crucified , abolished , and departed , ( which was the first husband ) what condemnation can there be to them that be in Christ Jesus , the beleevers second husband , or by whom shall it come ? If there be no condemnation , but a free and generall deliverance for all men once gotten , by the victory of Christ , from the penalty of the Law , what needeth then any particular remission of sinnes , at sundry times bee sought for , at the Priests hands , or the Popes pardons ? Hee that hath a generall pardon , needeth no particular : If remedy for sinne be generall and perpetuall , once gotten for ever to all them that be in Christ Jesus , what needeth any other remedy by auricular confession ? If it be not generall and perpetuall , how is it then true that Saint Paul saith , The Law is crucified , and condemnation abolished ? Or , how standeth Redemption perpetuall and generall , if remission of sinnes be not generall ? For what is Redemption else , but remission of sinnes , or sins bought out ? Or what else , to kill the Law , but to discharge us from condemnation for ever ? Hee that delivereth his friend for a time out of his enemies hand , doth him a pleasure ; but hee which killeth the enemy out of the way , giveth perpetuall safety : So if remison of sinnes , by Christ , were for some sins , and not for all , the Law then must needs live still ; but now , the killing and crucifying of the Law , importeth full remission of sinnes to be absolutely granted , and our safety to be perpetuall . But here , percase , will be objected of some ; How standeth remission of sins certaine and perpetuall , seeing new offences being daily committed , doe daily require new remissions ? Hereunto I answer ; Albeit sinnes doe daily grow , whereby wee need daily to desire of God , to forgive us our trespasses , &c. yet notwithstanding , the cause of our remission standeth ever one and perpetuall ; neither is the same to be repeated any more , nor any other cause to be sought for besides that alone . This cause , is the sacrificed body of Christ once upon the crosse , Heb. 10.14 . for all sinnes , that either have been , or shall be committed : Besides this cause , there is salvation in none other , Act. 4. 12. neither confession , nor Priests prayer , nor mens pardon , nor any qualifications of ours , that remitteth sinnes . Furthermore , as the cause is one , and ever perpetuall , which worketh remission of sinnes unto us ; so is the promise of God ever one , once made and standeth perpetuall , that offereth the same to the faith of the repenting sinner . And because the said promise of God is alwayes sure , and cannot faile , which offereth remission to all that beleeve in Christ , being limited neither to time nor number , therefore we may boldly conclude , that at what time soever a repenting sinner beleeveth , and by faith applieth to himselfe the sacrifice of Christ , hee hath , by Gods own free promise , remission of his sinnes , whether they were done before or after Baptisme . And moreover , for so much as the said promise of God offereth remission of sinne to the repentant sinner , by no other meanes nor condition but onely one , that is , by faith in Christ ; therefore excluding all other meanes and conditions of mans working : ( Thus Fox : the Writer addes ) yea , and marks , and signes , and qualifications , as poverty of spirit , mourning for sinnes , or any other acts of humiliation , to be joyned with faith in Christ , in point of Justification . Wee ( saith Mr. Fox ) say , that what repenting sinner soever beleeveth in Christ , hath already in himselfe ( and needeth not to seeke to any Priest ) perpetuall assurance of remission of sinnes ; not for this time , or that time onely , but for ever and a day : for the promise saith not , He that beleeveth in Christ shall be pardoned this time , so he sinne no more ; neither doth it say , the Law is stayed , or the sentence reprived ; but saith plainly , that the Law , with her condemnation and sentence , herselfe is condemned and hanged up , and shall never rise again to condemne them that be in Christ Jesus , Rom. 8. 1. and promiseth indeterminately , without limitation , remission of sinnes to all that beleeve in his Name , Acts 10.43 . And in another place , the Scripture speaking absolutely , saith , Sin shall not prevaile over you , and addeth the reason why , saying , because yee are not under the law , but under grace ; Rom. 6. 14. adding this lesson withall , ( as followeth in the same place ) Not that sinners should sinne more therefore , because they are under grace ; but onely , that weak infirmity might be relieved , broken consciences comforted , and repenting sinners holpen from desperation , to the praise of Gods glory ; for God forgiveth not sinners because they should sinne : So neither doth infirmity of falling diminish the grace of Christ , but doth rather illustrate the same , as it is written , My strength is made perfect in weaknesse , 2 Cor. 12.9 . and again , Where sinne abounded , there super aboundeth also grace , Rom. 5. 20. In remission of sins therefore these foure things must concurre together : First , the cause that worketh it , ( which is , the sacrifice of Christs body . ) Secondly , the promise that offereth : Thirdly , Faith that apprehendeth : Fourthly , the repenting sinner that receiveth it . Thus farre Mr. Fox . The Writer addes an Objection . If faith onely justifie a poore sinner in the sight of God , why then is repentance added to faith in point of Justification , saying , The repenting sinner receiveth it ? If you demand of me , what it is that justifieth a soule in the sight of God ? I answer , onely faith ; Rom. 4. 22. but I adde repentance , to declare what is the nature of that faith which justifieth a soule ; it is repenting faith , working faith : and this faith worketh by love , Gal. 5. 6. And although sins doe daily grow , which daily provoke us to crave remission of our daily sinnes , yet , as touching the cause that worketh the pardon of our daily sinnes , it is the sacrifice of Christs body , once offered for all upon the crosse ; and the means which apprehendeth the said cause unto us , is faith onely ; and these remaine alwayes one and perpetuall : besides which , there is none other cause or meanes to be sought of man . So that to them that be repenting sinners , and be in Christ Jesus , there is no Law to condemne them , though they have deserved condemnation ; but they are under a perpetuall kingdome , and a heaven full of grace and remission , to cover their sins , and not to impute their iniquities , through the promise of God in Christ Jesus our Lord . Therefore , wicked and impious is the Doctrine of them , First , which seek any other cause of remission of sins , save in the bloud of Christ our Saviour onely : 1 Iohn 1. 7. Ephes. 1.7 . Heb. 9.14 . & 10.4 . Act. 4.12 . Secondly , which assigne any other meanes to apply the bloud-shedding of Christ unto us besides onely faith : Iohn 3. 16. God so loved the world , that hee gave his onely begotten Son , that whosoever beleeveth in him should not perish , but have everlasting life . Thirdly , and especially , which so limit and restraine the eternall priviledges of Christs passion , as though it served but only for sins done without and before faith , and that the rest , after baptisme committed , must be done away by confessions , pardons , and satisfactory deeds ; or ( as the writer addeth , but not Mr. Fox ) some qualifications of our owne . And all this ariseth , because the true nature of the Law and the Gospel is not knowne , nor the difference rightly considered , between the times of the one and of the other , ( as before hath been by Mr. Fox largely discussed . ) Neither againe doe they make any distinction between the malediction of the Law , and the true use of the Law ; ( thus far Mr. Fox ; but the Writer inserteth these words ) as it is enjoyned a beleever by his Law-giver King Jesus : Iam. 4. 12. There is but one Law-giver , to the beleever , ( for to such St. Iames wrote his Epistle ) that is able to save and destroy , which is Iesus : who is become a beleevers Head and Husband ; who doth not onely shew a beleever what is his will , but giveth him strength to doe his will ; and in case there be defects , as who transgresseth not , his bloud pardons all , and his love covers all , Rom. 7.4 . Phil. 4.13 . 1 Ioh. 2. 1 , 2. Therefore , whensoever they hear us speak of the Law of Moses , that whole rigid yoke , that bound us over to death and damnation for every trespasse and transgression done against it , to bee to a beleever abolished , ( though we hold it in force at this day with all his strength , sting , and curses , to the unbeleever , ( to wit ) to the lawlesse and disobedient , for the ungodly and for sinners , for unholy and profane , for murtherers of fathers , and murtherers of mothers , for man-slayers : For whoremongers , for them that defile themselves with mankind , for men-stealers , for liars , for perjured persons , and if there be any other thing that is contrary to sound doctrine , 1 Tim. 1. 9 , 10. ) they maliciously slander us , as though wee gave liberty to the flesh and carnall men , to live as they list : whereas we teach , that though Christ by his death hath freed us from the first husband , the Law , Rom. 7.4 . Yee are my brethren become dead to the Law ; what Law was this , the Ceremoniall Law ? no ; for that was the remedy against the rigid yoke of the Law , in case there were sinnes of ignorance committed , Numb. 15. from the 22. Verse to the 29. Verse ; which typified out a Christ , which is the onely sacrifice for sinne , Heb. 10. 14. but the Morall Law , which onely discovereth to man his sinne ; Rom. 3. 20. By the deeds of the Law shall no flesh be justified in his sight ; for by the Law cometh the knowledge of sinne . That Law which bindeth the soule over to the curse , for the transgressions against it , is the Morall Law ; Gal. 3.10 . For as many as are of the workes of the Law , are under the curse ; for it is written , Cursed is every one that continueth not in all things which are written in the book of the Law , to doe them . Quest . How are wee freed from this curse , the Morall Law bindeth us over to ? Answ. By the body of Christ , Rom. 7.4 . ( to wit ) crucified . Quest . How prove you it ? Answ. Gal. 3. 13 , 14. Christ hath redeemed us from the curse of the Law , being made a curse for us : for it is written , Cursed is every one that hangeth on the tree : That the blessing of Abraham might come on the Gentiles through Iesus Christ ; that wee might receive the promise of the Spirit through faith . Yet the end why Christ hath freed us by his death from the first and our cruell husband the Law , was not to live as flesh and nature lusteth ; but that wee should be married to another , even to the Lord Jesus , that was raised againe from the dead , that he should be our Head , Lord , and Husband ; who hath not taken away the equity and true use of the Law , as it is a rule of holinesse for all his justified ones to walke in , so it remaineth in force to this day , and shall for ever ; as Christ testifieth , Mat. 5. 21 , 22. Yee have heard , that it was said by them of old time , Thou shalt not kill : But I say unto you , that whosoever is angry with his brother without a cause , shall be in danger of the judgement , &c. So that Christ sheweth , there are more wayes to breake the sixth commandement , then by laying violent hands upon thy brother . And so forward . Christ teacheth his justified ones the spirituality of the Law , from the 21. Verse to the latter end of the Chapter . As Christ now sheweth us what is his Law and will wee should walke in , so hee commandeth us in love to doe them ; Ioh. 14. 15. If yee love mee , keep my commandements . and in case there be defects , his bloud pardons all our trespasses , and his love covers all . Tell mee then thou beleeving soule , dost thou desire to live under thy first husband the Law , which shewed thee onely what to doe , and gave thee no strength to doe it ( as thy second husband Christ Jesus doth , ) and in case thou failest but in one title of thine obedience , in thought , word , or deed , thou must perish for ever ? But by the Law cometh the knowledge of sinne ; for Saint Paul saith , I had not known lust to be sin , except the Law had said , Thou shalt not lust , Rom. 7.7 . therefore the Morall Law is not abrogated . First , As the Law is the rule of holinesse , to discover to justified man how to walke holily toward God and man , the equity of that Law remaineth ; but the power ( by which a beleever walketh according to that rule of holinesse ) is Jesus Christ : Gal. 2.20 . Neverthelesse , I live , yet not I , but Christ liveth in me . So that a beleever doth not now worke for life , and for heaven and salvation , as hee did when hee was under the Law ; but from life , ( that is to say ) from that principle of grace received ; Col. 2.6 , 7. As yee have received Iesus Christ the Lord , so walke in him : Rooted and built up in him , and established in the faith , as yee have been taught , abounding therein with thanksgiving . Hence Paul saith , 1 Cor. 15. 10. I laboured more abundantly than they all ; yet not I , but the grace of God which was with mee . Secondly , The rigidnesse of the yoke , that bindeth every observer of the Law under the curse , is taken away by Christ , Gal. 3.13 . so that the power and penalty of the Law can bring his soule in bondage no more , Gal. 5. 1. seeing Christ hath set him free . Thirdly , The Law it selfe did not discover to Paul his sinne ; ( for hee boastingly said , in his naturall condition , as hee was a Jew , borne of the stock of Abraham , and of the tribe of Benjamin , and circumcised the eighth day , and by the Law a Pharisee ; and concerning zeale , persecuting the Church ; and concerning the keeping of the Law , blamelesse ; Phil. 3. 6. ) but by the knowledge of Christ hee came to know himselfe a sinner ; 1 Tim. 1. 15. This is a faithfull saying , and worthy of all men to be received , That Iesus Christ came into the world to save sinners , of whom I am the chiefe . So that Saint Paul never saw himselfe a sinner , till hee had seen Christ ; and the more hee by grace saw the beauty and excellency of Christ , the more hee saw the corruption of his owne evill heart , burning in lust against the Law of God , Rom. 7. from the 14. to the 24. Verse : from which corruption , none could free him but a Christ alone ; therefore breaketh out into praises , I thanke my God through Christ . Thus though the Law be as a rule , to shew a man his evills committed against it , yet it is Christ must give thee eyes to see thy sinne and transgression thou hast done against it , as justified Paul acknowledgeth ; I had not known lust to be sinne , except the Law had said , Thou shalt not lust . Christ must give the light , Ephes. 5. 14. Acts 26. 17 , 18. Christ sent Paul to the Gentiles , To open their blind eyes , and to turne them from darknesse to light , and from the power of Satan unto God . The fourth branch is taken out of the briefe recapitulation of St. Pauls doctrine delivered to the Gentiles , out of Mr. Fox , Tom. 1. pag. 19. To teach and informe us ( to whom the benefits of Christs passion and victory doe appertaine ) by what meanes the same is applied , and redoundeth unto us ; which meanes is onely one , ( that is ) onely faith in Christ Jesus , and no other thing ; which faith , it pleaseth Almighty God to accept for righteousnesse : and this righteousnesse it is which onely standeth before God , and none other , as wee are plainly taught by the Scriptures , and especially by the doctrine of St. Paul : which righteousnesse , thus rising of faith in Christ , Saint Paul calleth , The righteousnesse of God ; where hee speaking of himselfe utterly refusing the other righteousnesse , which is of the Law , that hee may be found in him , not having his owne righteousnesse , which is of the Law , but the righteousnesse of Christ , which is of faith , Phil. 3. 9. Again , the said Apostle writing of the Jewes , which sought for righteousnesse , but found it not ; and also of the Gentiles , which sought not for it , and yet found it , shewed the reason why , Because ( saith hee ) the one sought it as by workes , and by Law , and came not to it : Who not knowing the righteousnesse of God , and seeking to set up their owne righteousnesse , did not submit themselves to the righteousnesse which is of God , Rom. 9. 32. & 10. 3. The other , which were Gentiles , and sought not for it , obtained righteousnesse , even that righteousnesse which is of faith , Rom. 9. 30. Also , in another place , Saint Paul in the same Epistle writing of this righteousnesse , which cometh of faith , calleth it the righteousnesse of God , in these words , Whom God ( saith hee ) hath set forth to be a propitiation , through faith in his bloud , to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God : To declare , I say , at that time his righteousnesse ; that hee might be just , and the justifier of him that beleeveth in Iesus . Rom. 3. 25 , 26. By which righteousnesse , it is evident that Saint Paul meaneth the righteousnesse of faith , which Almighty God now revealeth , and maketh manifest , by preaching of the Gospel . Wilt thou see ( gentle Reader ) yet more plainly this righteousnesse of God , how it is taken in Saint Pauls Epistles for the righteousnesse of faith , and therefore is called the righteousnesse of God ; because it is imputed onely of God to faith , and not deserved of man ? But now the righteousnesse of God without the Law is manifested , being witnessed by the Law and the Prophets : Even the righteousnesse of God which is by faith of Iesus Christ unto all , and upon all them that beleeve ; for there is no difference : For all have sinned , &c. Rom. 3. 21 , 22 , 23. Wherefore whosoever studieth to be accepted with God , and be found righteous in his sight , let him learne diligently , by the doctrine of Saint Paul , to make a difference and a separation , as farre as from heaven and earth , betweene these two ; that is , between the righteousnesse of workes , and the righteousnesse of faith : and in any wise let him beware hee bring no other meanes for his justification , and remission of his sins , but onely faith , apprehending the body or person of Jesus Christ crucified . For as there is no way into the house but by the doore , so there is no coming to God the Father but by Christ alone , which is by faith in him , Ioh. 14. 6. And as the mortall body without bodily sustenance of bread and wine cannot but perish , so the spirituall part of man hath no other refreshing , but onely by faith in the body and bloud of Christ , whereby hee may be saved ; Ioh. 3. 14 , 16 , 36. & 6. 53 , 54. Acts 10. 43. & 26. 18. Gal. 2. 20. Thus apostatized Adam , that had broken the Law by eating the forbidden fruit , and had the earth accursed for his sin , was saved by faith in the free-promise , Gen. 3. 15. Thus Abraham , that was by nature an Idolater , was saved by faith in a Gospel-promise , Gen. 12. 3. Thus Mary Magdalen , the great sinner , was saved by faith in a free-promise , Luke 7.47 . Daughter , be of good comfort , thy sinnes are forgiven thee : Thy faith hath saved thee , goe in peace . Verse 50. Thus Cornelius the Captaine of the Italian band , with them that beleeved in his house with him , were saved by faith ; Acts 10.47 . & 11. 17 , 18. Yea , and thus the cruell Jailor ( that beat the Apostles ) and his houshold , were saved by faith in the Lord Jesus Christ , Acts 16. 30 , 31 , 32 , 33 , 34. Thus thou maist see ( gentle Reader ) that as the death of Jesus Christ on the tree , 1 Pet. 2. 24. is the onely meritorious cause of salvation , so is faith the only instrumentall or maine cause that maketh the merits of Christ to us availeable ; for as the sufferings of Christ on the accursed tree , Gal. 3. 13. serveth to the benefit of none but such as doe beleeve ; so neither doth faith ( as it is onely a bare quality or action in mans mind ) it selfe justifie , unlesse it be directed to the body of Christ crucified , as to his object , of whom it receiveth all his vertue . And therefore these two must alwayes joyntly concurre together , Faith and Christ Jesus crucified : As for example , When the children of Israel were bid of Moses to look up to the brasen serpent , neither could the serpent have helped them , except they had looked up , nor yet their looking upward have profited them , unlesse they had directed their eye unto the said brasen serpent , as the onely object set up of God for the same purpose , for them to behold ; so all poore sinners are commanded in the Gospel to look up to Jesus whom they have pierced , Zech. 12. 10. now a crucified Jesus cannot help them , except they looke up ; nor yet their beleeving , or looking upward cannot profit them , unlesse they direct the eye of their faith unto the said crucified Jesus , as the onely object , set up of Gods free grace for them to behold , Iohn 3. 14. Thus our faith , directed ( by Gods own Spirit , Zech. 12. 10. ) to the body of Jesus crucified , is the onely meanes whereby Christs merits are applied to us , and we now justified before God ; according to the doctrine of Paul , who in expresse words defining what this faith is , and how it justifieth , saith , If thou shalt confesse with thy mouth the Lord Iesus , and shalt beleeve in thine heart , that God hath raised him from the dead , thou shalt be saved . Rom. 10. 9. Besides this , what action or quality soever is in man , either hope , charity , or any other kind of faith or beleeving , be it never so true , except it apprehend this object , ( which is ) the body of Christ the Sonne of God , that loved us , and gave himselfe for us , it serveth not to justification : And that is the cause why wee adde this particle [ onely ] to faith , and say , that Faith onely in Christ justifieth us ; to exclude all other actions , qualities ; ( Thus farre Mr. Fox : the Writer addes , ) qualifications , marks , signes , evidences of sanctification , as poverty of spirit , mourning for sinne , hungring and thirsting after Christ , love to the brethren , universall obedience , or gifts , or workes of beleevers , as repentance for sinne , or any other acts of humiliation , fasting , praying , weeping , mourning , or reformation , or deed of charity , from the cause of justifying . But you destroy qualifications , markes , signes , and evidences of sanctification . Doe I destroy qualifications , &c. because I will not make them causes of my justification ? Markes , signes , and evidences of sanctification flow from faith , and not faith from them ; they are the fruits ( as I may so speake ) of a justifying faith , and declare what kind of faith it is that justifieth ; namely , repenting faith , working faith : They shall look upon him whom they have pierced , and they shall mourne over him , as one mourneth for an onely sonne , and shall be in bitternesse for him , as one that is in bitternesse for his first-borne , Zech. 12.10 . Because nothing can expiate my sinne , but the bloud of my Christ , therefore I repent . But , a good tree is knowne by his fruit . Mat. 7.17 . To others , not to it selfe ; for , if the good tree could speake , it would say , I am not a good tree because I beare good fruit , but by vertue of my union with my good root , I bring forth good fruit : So we are not good men , because wee shew forth to others these markes , signes , qualifications , and evidences of our sanctification , as poverty of spirit , mourning for sinne , hungring and thirsting after Christ , &c. but by vertue of our union with our good root , the Lord Jesus , wee bring forth this good fruit : Iohn 15. 5. I am the Vine , and yee are the branches : hee that abideth in mee , and I in him , the same bringeth forth much fruit ; for without mee yee can doe nothing . These Objections and the Answers were inserted by the Writer , to shew , that though hee deny markes , signes , qualifications , and evidences of sanctification , as causes of justifying , yea , and he utterly denyeth them to be the first evidence of Justification ; for that were to robbe faith of his prerogative , Heb. 11. 1. Faith is the evidence of things not seen ; though hee deny them à priori , yet hee acknowledgeth them à posteriori , from the effects , as a secondary witnesse , and as an evidence that the spirit of Jesus dwelleth in you of a truth , which causeth this life and fruit of holinesse so to abound in you . Thus farre the Writer declareth his judgement . Now to Mr. Foxes words againe . For so much as there is no other knowledge , nor gifts of men , given of God to man , be it never so excellent , can stand before the judgement of God , unto justification of a poore sinner , or whereunto any promise of salvation is annexed , but onely this faith , looking up to this spirituall Brasen Serpent ; that is , to the body of Christ Jesus for us crucified : Zech. 12. 10. As for example , When the Turke saith , that hee beleeveth in one living God , that made heaven and earth ; his beleefe therein is true , yet it justifieth him not ; because it lacketh the right object , which is Christ Jesus crucified . So when the Jew saith , that he beleeveth in one God , maker of heaven and earth ; and beleeveth also the same God to be omnipotent , mercifull , just , and true of promise , and that hee hath elected the seed of Abraham : true it is that hee beleeveth ; and yet all this serveth him not , because Jesus Christ crucified , the Sonne of God , is not joyned with all . And though the said Jew should be never so devout in his prayers , or charitable in his almes , or precise in keeping the Law , and beleeve never so stedfastly that hee is elect to be saved ; yet hee is never the nearer to salvation for all this , so long as his faith is not grounded upon the head Corner-stone , which is the person and body of Jesus Christ , the true Saviour ; seeing there is salvation in none other : Acts 4. 12. After like sort it may be said of the Papist , when hee saith that hee is baptized , and beleeveth in the Father , Sonne , and Holy Ghost , three Persons and one God , and also confesseth that Jesus is the Sonne of God , which died for our sinnes , and rose againe for our righteousnesse , &c. his beleefe therein is true , and indeed would save him , if hee did stay his salvation in this faith , and upon Christ his Saviour onely , according to the promise and grace of God , and goe no further : but that hee doth not ; for neither doth hee admit Christ onely to be his perfect Saviour , without the help of Patrons , Deeds , Advocates and Mediatours , nor yet permitteth his faith in Christ onely to be the meanes of his justification ; but setteth up other by-meanes , as hope , charity , Sacrifice of the Masse , confession , pennance , satisfaction , merits , and pardons , supposing thereby to worke his justification before God ; contrary to the word of promise , Iohn 3.16 . and to the Gospel of grace , Gal. 3. 8. Thus farre Mr. Fox . Now the Writer inserteth a few words . Thus the Papists declare from what stock they spring , even from Iezebel of Rome , the mother of all fornication , that hath the true character of an harlot , 1 King. 3. 26. that can be content with a divided Christ : But , the true Spouse of Christ will have a whole Christ or none in point of Justification , or Intercession ; for Christ will not give his glory to another : And Saint Paul telleth us , that if wee bring circumcision to adde to Christ , in point of Justification , ( as without which hee were not a perfect Saviour ) Christ profits nothing : Gal. 5.2 . Now to Mr. Fox . And thus much of the true causes of our justification ; after the doctrine of Saint Paul : Concerning which causes , this distinction furthermore by the way is to be added , that as touching the originall causes of our salvation , which be divers and sundry , some are externall , and without us ; some are internall , and within us . Of the externall causes , which are without us , the first and principall is , the mercy and grace of God : Of this followeth Predestination and Election , Rom. 9. 11. 12. then Vocation , which is of free grace , nothing in the creature is the cause of it ; 1 Cor. 2. 26 , 27 , 28 , 29 , 30. 2 Tim. 1.9 . The last , and next cause to this , is the death and bloud-shedding of Christ ; whereby wee are redeemed : And all these be externall causes , because they are without us . Of internall causes that be in man , through the gift of God , Ephes. 2.8 . there is but one , and no more in Scripture appointed ; that is , our faith in Christ ; which is the gift of God in us , Phil. 1.29 . Besides this , there is no gift of God given to man ; vertue , worke , merit , nor any thing else , that is any part or cause of salvation , but onely this gift of faith , to beleeve in Christ Jesus . And this is the cause why wee hold , that faith onely justifieth ; meaning , that amongst all the workes , deeds ; actions , labours , and operations whatsoever man doth or can doe , there is nothing in man that worketh salvation , but onely his faith , given him of God , to beleeve in Christ Jesus his Sonne , that was crucified for him . Following therein the trade of Saint Pauls teaching , who in precise words so ascribeth Justification to Faith , that hee excludeth all other actions of man , and workes of the Law : and therefore , in the Epistle to the Romanes , Saint Paul reasoning of the glory of justifying , asketh this question , How this glory is excluded ? By what law ? of workes ? Nay ; but by the law of faith : Therefore we conclude , that a man is justified by faith without the deeds of the law . Rom. 3.27 , 28. Thus farre Mr. Fox . Now the Writer will insert a few words , in explanation of a Text of Scripture , in setting out the dignity of faith , Ioh. 3. 16. To the saving knowledge of the promise of life rendered to a beleever in Jesus Christ , there is required these six particulars : The first is , the freenesse of grace offered : It requireth nothing precedent in any man ; no qualifications , preparations , dispositions whatsoever ; no freedome from any sinne , in one kind or other ; no antecedent sorrow or remorse for sinne ; but that it is freely and willingly tendered by the Lord , to be embraced and beleeved by the most unworthiest of men , as by the worthiest of all . But is there no qualification in the soule precedent to faith ? If there be any qualification in the soul precedent , or going before faith , then there may be something pleasing to God in the soule before faith received ; But there is nothing pleasing unto God before faith ; the reason is , Heb. 11.6 . Without faith it is impossible to please God . Therefore I conclude , there is no qualification , preparation , disposition whatsoever in the soule pleasing unto God before faith received ; for , as for poverty of spirit , and mourning for sinne , and hungring and thirsting after Christ and his righteousnesse , these flow from faith ; and they are the effects and fruits of that faith that justifieth . The second is , the fulnesse of this grace : which standeth chiefly in two things : 1. In the extent of it to all sinnes ; so that no sinnes whatsoever , or how many soever , or of what continuance soever , can make a man ( in his naturall condition ) uncapable of this pardon and forgivenesse of them there offered . As for the sinne against the holy Spirit , Mat. 12. 31. that is a sinne against light , and grace received , as appeareth , Heb. 6.6 . 2. In the extent unto all persons : thereof , of what ranck or condition soever , or of what number soever ; instance , if ten or an hundred , or ten thousand of the greatest and foulest sinners in the world accepting , ( that is to say ) beleeving the promise of life in Christ , shall be as readily and certainly pardoned , as the smallest number of the lightest offenders that ever were . These two things are in the note of the universality , Whosoever beleeveth in him shall not perish . The third is , the knowledge of the Gospel ; which requireth the apprehension of the way , and of the means of conveyance , and of the derivation of this grace to the world ; and that is , in and by Jesus Christ , as for his sake onely . The fourth is , the incommunicablenesse of this pardoning and saving grace , either in whole or in part ; in any other way , or by any other meanes whatsoever , then by and through Christ alone . This third and fourth I conceive to bee expressed in these words [ in him , ] that is , In Christ Jesus ; and in Christ Jesus so intirely , that hee joyneth nothing with him to trust on or confide in besides : Gal. 5. 2,3 . The fifth is , that act or condition in the creature , ( by which God doth actually instate him in the possession of this grace ) which is , faith , or beleeving of the promise of life in Jesus Christ : In this word , [ beleeveth . ] The sixth is , the infinite benefit in this grace received by faith , or beleeving ; that is , salvation : ( clearly expressed in these words ) shall not perish , but have everlasting life . So much the Author or Writer inserteth . The last part of this Treatise , that the Author hath taken out of Mr. Foxes writings , is out of the Summary collections of the errours , heresies , absurdities , contained in the Popes doctrine ; contrary to the rule of Gods word , and the first institution of the Church of Rome . Tome 1. part . pag. 22. This errour and heresie of the Church of Rome , though it seeme at the first sight , to the naturall reason of man , to be but of small importance ; yet if it be earnestly considered , it is in very deed the most pernicious heresie that ever ( almost ) crept into the Church : upon which , as the only foundation , all , or the most part of all the errours , absurdities , and inconveniences of the Popes Church are grounded . For , this being once admitted , that a man is not justified by his faith in Christ alone , but other meanes ( and qualifications , or evidences of sanctification ) must be sought , by our owne working and merits , to apply the merits of Christs Passion unto us , then is there neither any certainty left of our salvation , nor end in setting up new meanes ( and markes and signes ) and merits of our owne devising , for the getting of the assurance of the remission of sinnes . Neither hath there been any heresie , that hath either rebelled more presumptuously against the high Majesty of God the Father , nor more perniciously hath injured the soule of the simple , than this doctrine . The first inconvenience . It subverteth the Will and Testament of God : For , whereas Almighty God of his mercy hath given us his Sonne Jesus Christ to dye for us , and with him hath given out a full promise , That whosoever beleeveth in him shall not perish , but have everlasting life , Joh. 3. 16 , 36. by their faith onely ; and assigneth no other condition , either of the Law , or any mans workes , but onely faith to be the meane between his Sonne Jesus Christ and us ; these men take upon them to alter this Testament , that God hath ratified in the bloud of his Sonne , and adjoyne other conditions , which the Lord in his word never appointed nor knew . To whom the words of Ierome may be well applied , upon the Epistle to the Galathians speaking of such , Qui de Evangelio Christi faciunt hominis , vel quod pejus est , diaboli , &c. That is , Which make of the Gospel of Christ the Gospel of men , or rather , the Gospel of the devill , &c. The second inconvenience . Whereas the Christian Reader , in the Gospel , reading of the great grace and sweet promises of God given unto mankind in Christ Jesus his Sonne , might thereby take much comfort of soule , and bee at rest and peace with the Lord his God , cometh in the pestiferous doctrine of these Heretikes , wherewith they obscure this free-grace of God , to choke the sweet comforts of man in the Holy Spirit , and oppresse Christian liberty , and bring us into spirituall bondage , which Christ by his precious death hath freed us from , Gal. 5.1 . The third inconvenience . As in this their impious doctrine they shew themselves manifest enemies to the grace of God tendered to us in Christ , by interposing their owne righteousnesse of workes with the righteousnesse of faith , and so make the death of Christ of none effect ; Gal. 2. 21. If righteousnesse come by the law , then Christ is dead in vaine : So are they no lesse injurious to Christian men , that beleeve in him for life and salvation , whom they leave in a doubtfull distrust of Gods favour , and of their salvation ; contrary to the word and will of God , and right institution of the Apostolicall doctrine . Whereas our new School-men of late , to maintaine this said wicked point of doctrine , doe object unto us , that wee rather leave mens consciences uncertaine ; for as much as if life ( say they ) were not a due reward , it were uncertaine : And now for as much as a due debt is certain , and mercy and favour is uncertain ; therefore ( say they ) wee leaving mens consciences to the mercy of God , doe leave them in a doubtfull uncertainty of their salvation . To this I answer , that due debt , if it be proved by the Law duly deserved , it must be certaine ; but if the Law shall prove it imperfect , or unsufficiently due , then it is not certaine , neither can there be any thing duly claimed . Now , as touching mercy , so long as it remaineth secret in the Prince of life Christ Jesus , and not knowne to his subjects that beleeve and obey him , so long it is uncertaine ; but when this mercy shall be openly published by proclamation , Esay 55. 1 , 2,3 . Ioh. 7. 37. Revel. 22. 17. Let him that is athirst , come . And whosoever will , let him take of the water of life freely : ratified by an oath and a promise , That by two immutable things , in which it was impossible for God to lye , we might have a strong consolation , Heb. 6. 17 , 18. confirmed by his last Will and Testament , established in bloud , that the promise of pardon and forgivenesse of sinne may be sure to all that beleeve ; For a mans Testament is of force after a man is dead , Heb. 9. 17. and sealed inwardly by the Spirit to the conscience , Rom. 8. 16. and outwardly by the Sacrament of Baptisme , and the Lords Supper ; which are to us that beleeve , as the rain-bow was to the old world , a token that God will destroy the world with water no more , Gen. 9. 14 , 15 , 16 , 17. so God hath sworne to us in his Sonne , that hee will not be wroth with us , nor rebuke us ; For the mountaines shall depart , and the hills be removed , but my kindnesse shall not depart from thee , neither shall the covenant of my peace be removed , saith the Lord that hath mercy on thee Esay 54. 9 , 10. For I will be mercifull to their unrighteousnesse , and their sinnes and their iniquities will I remember no more , Heb. 8. 12. Then this mercy remaineth no more doubtfull , but ought firmly to be beleeved of every faithfull subject to King Jesus . Therefore Saint Paul , to establish our hearts in this assurance , and so to give a full answer to this doubt , in his Epistle to the Romanes doth teach us , saying , And therefore of faith , that it might bee by grace , to the end the promise might be sure to all the seed ; not to that onely which is of the law , but to that also which is of the faith of Abraham , who is the father of us all , Rom. 4. 16. Now it was not written for his sake alone , that it was imputed to him ; but for us also , to whom it shall be imputed , if wee beleeve on him that raised up Iesus our Lord from the dead ; who was delivered for our offences , and was raised againe for our justification , Vers. 23 , 24 , 25. meaning hereby , that workes have nothing to doe in this case of justifying ; and noteth the reason why , for then our salvation should never be certaine , but stand in a doubtfull wavering ; because , in working , we are never certain whether our workes and deserts be perfect and sufficient in Gods judgement yea or no : and therefore ( saith Saint Paul ) to the intent our salvation should be out of doubt , and certain , it standeth not of works , in deserving ; but of faith , in apprehending ; and of Gods free grace , in promising life and salvation through Jesus Christ our Lord . The fourth inconvenience . As in this their sinister doctrine they break this Principle of Christian Religion , which saith , that a man is justified by faith without workes , Rom. 3.28 . so again it breaketh another Principle , namely , that to the word of God neither must we adde nor take from it , Deut. 4.2 . For this rule being granted , that nothing is to be added to Gods word nor taken from it , then have these men done wickedly , in adding ( as they doe ) to Gods word ; for whereas Gods word limiteth to our justification no condition but faith , ( Saint Paul speaking to the cruell Jailor that beat the Apostle , demanding of him in the bitternesse of his spirit , Sirs , good Sir , what must I doe to be saved ? replied , Beleeve ( saith he ) on the Lord Iesus Christ , and thou shalt be saved , and thine house . And they spake unto him the word of the Lord , and to all that were in his house . And he took them the same hour of the night , and washed their stripes , and was baptized , hee , and all his straight-way . And when hee had brought them into his house , he set me at before them , and rejoyced , beleeving in God with all his house . Act. 16. 30,31,32 , 33,34 . ) these Justiciaries doe adde thereunto divers and sundry other conditions besides , and such as the word of God precisely excludeth , as hope , charity , works of mercy to the poore needy brethren , the sacrifice of the Masse , the worke of the Priest ex opere operato , auricular confession , satisfactions , meritorious deeds , or any other qualities or qualifications , or acts of humiliations , which are laid down as causes to be annexed unto the bloud of Christ in point of Justification : These things all true beleevers now esteeme them , with St. Paul , filth and dung , that they may gain Christ , and be found in him , not having their own righteousnesse , which is of the law , but that which is through the faith of Christ , the righteousnesse which is of God by faith . Phil. 3. 8,9 . And thus much concerning the doctrine of Faith and Justification ; whereby it may appear , to what horrible blindnesse and blasphemy the Church of Rome is now fallen , where this kind of doctrine is not onely suffered , but also publikely professed , with speaking against faith , thus blaspemously dare say , Fides illa , qua quis firmiter credit , & certo statuit propter Christum sibi remissa esse peccata , seseque possefsurum vitam aeternam , non fides est , sed temeritas ; non Spiritus sancti persuasio , sed humanae audaciae praesumptio : That is , That faith whereby a man firmly beleeveth , and certainly assureth himselfe that for Christs sake his sins be forgiven him , and that he shall possesse eternall life , is not faith , but rashnesse ; not the perswasion of the holy Spirit , but presumption of mans boldnesse . Ex Lindano in epitome doctrinae Evangelicae . This Relation , as farre as it is Mr. Foxes , is truly word for word set down , unlesse some doubtfull phrase were explained by the Writer , for the benefit of the curteous Reader , and hath ( excepting the explanations ) been seven times publikely Printed by Publike Authority . Mr. Foxes Touchstone , to know Truth from Error , by certaine Principles and generall Verities , grounded upon the truth of Gods word . The first Principle . AS sin and death came originally by the disobedience of one , to all men of his generation by nature ; so righteousnesse and life cometh originally by the obedience of one , to all men regenerated of him by faith and baptisme . Rom. 5. chap. Ioh. 3.5 . II. The Promise of God was freely given to our first Parents , without their deserving , that , The seed of the woman should breake the serpents head . Gen. 3.15 . III. The Promise was given freely to Abraham , before hee deserved any thing , that , In his seed all Nations should be blessed . Gen. 12.3 . compared with Gal. 3.8 . IV. To the word of God neither must wee adde , nor take from it . Deut. 4.2 . V. Hee that doth the works of the Law , shall live therein . Levit. 18. Gal. 3.12 . VI . Accursed is hee which abideth not in every thing that is written in the book of the Law . Deut. 27. Gal. 3.10 . VII . God onely is to be worshipped . Deut. 6. Luke 4. VIII . All our righteousnesse is like the defiled or polluted rags . Esay 64. 6. IX . In all my holy hill they shall not kill nor slay , saith the Lord . Esay 11.9 . X. God loveth mercy and obedience more than sacrifice . Hos. 6.6 . 1 Sam. 15.22 . XI . The Law worketh anger , condemneth , and openeth sin . Rom. 3.20 . XII . The end of the Law is Christ for righteousnesse to every one that beleeveth . Rom. 10. 4. XIII . Whosoever beleeveth , and is baptized , shall be saved . Mar. 16.16 . XIV . A man is justified by faith , without workes ; freely , by grace , not of our selves . Gal. 2.16 . Ephes. 2.8 . XV . There is no remission of sins without bloud . Heb. 9.22 . XVI . Whatsoever is not of faith is sinne . Rom. 14.23 . Without faith it is impossible to please God . Heb. 11.6 . XVII . One Mediatour between God and man , Christ Jesus . 1 Tim. 2. 5. And hee is the propitiation for our sinnes . 1 Ioh. 2.2 . XVIII . Whosoever seeketh in the Law to be justified , is fallen from grace . Gal. 5.4 . XIX . In Christ be all the promises of God Est & Amen . 2 Cor. 1.20 . XX . Let every soule be subject to superiour Powers . Rom. 13. 1. Giving to Cesar that which is Cesars ; and to God , that which is Gods . Mat. 22.21 . These Principles , and infallible rules of the Scripture , as no man can deny , so if they be granted , the doctrine then of the Popes Church must needs be found not to be Catholike , but rather full of Errors and Heresies . Fox , in the book of Martyrs , Tom. 1 : pag. 22 these are recorded , and have been seven times publikely imprinted . Soli Deo Gratia . FINIS . Notes, typically marginal, from the original text Notes for div A40368e-320 Rom. 7. 4. Object . Answ. Object . Answ. Object . Answ. Rom. 7.25 . Rom. 7. 7. Object . Answ. Object . Answ. Object . Answ. Mat. 5. Luk. 6. Rom. 5.1 . Gal. 2.20 . Object . Answ. 
A42901	----	A sermon of the nativity of our Lord preached before the Queen Dowager in her chappel at Somerset-house on Christmas Day, 1686 / by Thomas Godden. Godden, Thomas, 1624-1688. 1686 Approx. 52 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42901 Wing G921 ESTC R28640 10731571 ocm 10731571 45545 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42901) Transcribed from: (Early English Books Online ; image set 45545) Images scanned from microfilm: (Early English books, 1641-1700 ; 1403:3) A sermon of the nativity of our Lord preached before the Queen Dowager in her chappel at Somerset-house on Christmas Day, 1686 / by Thomas Godden. Godden, Thomas, 1624-1688. 33 p. Printed by Henry Hills, London : 1686. "Published by Her Majesties command." Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Nativity. Christmas sermons. Sermons, English -- 17th century. 2007-08 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-10 Pip Willcox Sampled and proofread 2007-10 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON OF The NATIVITY of our LORD , Preached before the Queen Dowager , IN Her Chappel at SOMERSET-HOUSE , On Christmas Day . 1686. By Thomas Godden D. D. Preacher in Ordinary to her Majesty . Published by Her Majesties Command . LONDON , Printed by Henry Hills , Printer to the King 's Most Excellent Majesty , for his Houshold and Chappel . 1686. A SERMON Preach'd before her MAJESTY THE Queen Dowager On Christmas day , Anno 1686. LUKE 2. 15. Pastores loquebantur ad invicem , transeamus usque ad Bethlehem , & videamus hoc verbum quod factum est , quod Dominus ostendit nobis . The Shepherds said one to another , Let us now go even to Bethlehem , and see this word which is made ( or this thing which is come to pass , ) which our Lord hath made known to us . THE fulness of time for the Redemption of Man being come , a time , when all things were in quiet silence , and the Night was in the midst of her swift course , the Omnipotent Word of the Eternal Father descended from his Royal Throne , and took up his lodging in a Stable of Bethlehem . No sooner was he arrived there , but he presently dispatched an Angel to carry the news of his Birth to certain Shepherds , who were at that time keeping the watches of the night over their Flocks in the Fields adjoyning . The Messenger , to shew that he was the Minister of the Sun of Justice , clothed himself with a glittering Robe of Light , and so great was the Brightness which enlightned the place , that the Gospel calls it , Claritas Dei , the Brightness of God ; and those words of David may be said to have been then literally fulfilled , Nox sicut dies illuminabitur , that the Night should be as light as the Day . The Shepherds terrified as well with the presence of the Angel , who stood beside them , as with the unusualness of the Light , which shone round about them , were ready to fall to the ground for fear , when the Heavenly Ambassador bid them be of good cheer , for that he came not to bring them tidings of dread and terror , but of joy , and great joy to them , and to all People , that on this Bright day there was born in Bethlehem , the Saviour of the World. And that their own experience might further satisfie them of the truth of what he had said , he gave them a Sign , by which , if they would take the pains , they might find the New-born Infant , Hoc vobis signum , This , said he , shall be to you a Sign ; you shall find the Infant wrapped in Swadling-clothes , and laid in a Manger : O King of Glory ! Is not this the day in which the Angels invite the Daughters of Sion to go forth , and behold thee in the Diadem with which thy Virgin-mother Crown'd thee in the day of thy Espousals in her purest Womb ? And must a Manger be thy Cradle ? O Treasure of Heaven ! who would have sought for thee in a little Hay or Straw ? Who would have thought to have found thee in a Manger of Beasts ? Surely the Shepherds , who were terrified with the Light , must have been much more surprized with the seeming disproportion of the Sign , had not a multitude of the Heavenly Host presently joyned themselves with the Angel , praising God , and saying , Gloria in altissimis Deo , Glory be to God in the highest , and on earth peace to men of good will. With this Canticle of Joy the Angels return'd into their former Heaven above , and where may we think were the Shepherds Souls ▪ but in the new Heaven below in the Stable of Bethlehem ; and that their Bodies might be there too , to pay a double homage to this New-born King , Loquebantur ad invicem , They said one to another , Let us now go even to Bethlehem , and see this word which is made , which our Lord hath made known unto us . And the resolution was no sooner taken , but presently put in execution . But give me leave , devout Shepherds , to ask you , whither away so fast ? Were not you keeping the watches of the Night over your Flocks ? And will you now leave them in the open Fields ? Are you not afraid , that they may go astray in your absence , or the Wolves break in and devour them ? No , we are going to find out the Lamb , which is come to take away the sins of the world : This Lamb will take care both of the Shepherds and the Flocks ; And should we sustain any loss for his sake , it would still be our greater Gain . Piously resolved indeed ; But have you forgotten what hapned of old to another of your Profession , when God appearing to him in the Bush , he said as you do now , I will go and see this great Sight ? Have you forgotten , I say , how he was commanded not to draw near , but to stand at a distance , and put off his Shoes ; and how he turned away his Face , that he might not see ? And are you not afraid to meet with the same prohibition he did ? Nothing less . The Scene is now changed . God in a Burning Bush is an Object of Terror indeed ; but God in Swadling-clothes and laid in a Manger , is so great an Attractive of Love , that we fear nothing but to lose time to go to see it . They went therefore with haste , and being admitted by the Sacred Virgin , ( whose leave no doubt they would ask ) to see and adore their New-born Saviour , the Evangelist says , That they returned glorifying and praising God for all that they had heard and seen , as it had been said unto them . This is the Summ of what is contain'd in the second Gospel of this Great Day . What I have made choice of for the Subject of your present Entertainment , is the Pious Resolution of the Shepherds to go to Bethlehem . That we may enter with like Devotion into the consideration of this Great Mystery , and return , as they did , glorifying and praising God for all we shall hear and see , let us instead of asking leave of the Virgin-Mother to visit the Manger , humbly beg her Intercession at the Throne of Grace , for a Blessing upon my Endeavours , saluting her with the words of the Angel , Ave Maria. Transeamus usque ad Bethlehem , &c. The shepherds said one to another , Let us now go even to Bethlehem , and see this word which is made , which our Lord hath shown unto us . 'T is the Opinion of St. Cyprian and others of the Fathers , that these Shepherds at the same time that the Angel made known unto them the Nativity of the Saviour of the World , the so long expected Messias , had their understandings illuminated by the Holy Ghost , to know and believe , that it was He of whom the Prophet Esay had foretold , that his name should be called Emmanuel , that is , God with us , and who should verifie those glorious Attributes given him by the same Prophet of Admirabilis , Deus , Fortis , Princeps Pacis , that is , of Wonderful , God , Mighty , and Prince of Peace . Magisterio Spiritus Sancti intus edocti , quem Parvulum vident confitentur Immensum . And hence it is , that whereas the Words of my Text in the Original are capable of a double Translation , that is of being rendred in English , Let us see this Thing which is come to pass , or let us see this Word which is made , I have made choice of the latter with Venerable Bede , as more suitable to the Intention of the Shepherds , and more expressive of the Mystery we celebrate this day of the Word being made Flesh for our sakes . Taking the Words therefore in this sence , two things offer themselves at the first View to our Consideration . The first is , the Resolution of the Shepherds to go to Bethlehem , Transeamus usque ad Bethlehem . Let us now go even to Bethlehem . The second , the End they proposed to themselves in going thither , which was to see the Word which was made . And accordingly I shall divide my Discourse into these two Principal Parts . In the first I shall let you see the Devotion of the Shepherds in so readily resolving to go seek their New-born Saviour . In the second , the End we are to propose to our selves in seeing this word which was made Flesh , as the Creed declares , for us men , and for our Salvation . For us men , I say , as the Object of our worship ; and then again , for our Salvation , as a Pattern drawn by God himself for our Imitation . I begin with the first , the Devotion of the Shepherds in their Resolution to go to Bethlehem . The First Part. Devotion , as it denotes a particular Virtue , is defined by St. Thomas to be a Preparation or disposition of the Will , by which a man promptly and readily , tradit se , gives himself up , or ( as we use to say ) devotes himself to execute the things which belong to the service of God. Some of these things are expresly commanded by God himself , others intimated only or commended , as pleasing to him . And whereas there is this difference between them , that every Command of God is a sign of his Will , but every Signification of his good pleasure is not a Command , 't is manifest , that as the Perfection of Devotion on consists in a readiness to comply with both , so it shews it self chiefly in the Execution of the latter . And such was that of the Shepherds of my Text. They went to find out the New-born Christ , without being commanded . The Angel , as you have heard , gave them a Sign , by which , if they would take the pains , they might find him , which was that they should find him wrapped in swadling-clothes , and laid in a manger . But it is no where expressed in the Gospel , that he bid them go . We do not read that the Angel said unto them , Ite Pastores , Go to Bethlehem ; but only , Hoc vobis signum : This shall be to you a sign , and yet they presently resolv'd to go . And we need not go far to seek the Reason . The Angel in the Proclamation he made of Peace upon Earth , when he return'd to Heaven , sufficiently signified them to be men of good will , that is , as holy David describes such Persons , Men , whose Wills are in the Law of God : In lege Domini voluntas ejus : and the Law of God in their wills . Lex Dei ejus in corde ipsius . And where the Will and the Law are thus reciprocally in each other , in order to the Service of God , a Command serves but for a Sign , and a Sign becomes a Command . 1. To Men of Good Will , a Precept serves them but for a Sign , to point out what they are to do . And this is what the great Apostle St. Paul gives us to understand , when he says , that Lex Justo non est posita . The Law is not made for the Just man , but for such as are unjust and refractory . And why not for the Just Man also , if he cannot be just without the Observance of it ? But because , as you heard before , the Will of a Just Man is in the Law , and not under the Law. 'T is on thing says St. Austin to be in the Law , and another to be under the Law. He whose Will is in the Law , Secundum legem agit , acts indeed conformable to the Law. But He whose will is under the Law , Secùndum legem agitur , is driven or forced by the Law. The Law like a severe Adversary stands over him with threats and menaces to compel him to the performance of what it commands ; and therefore our Saviour , as the same St. Austin expounds his words , Matth. 5. 24. bids us to agree with this Adversary , that is , to conform our wills to his , quickly whilst we are in the way of this life , lest at any time , ( and we know not how soon ) he deliver us to the Judge , and the Judge to the Officer , and we be cast into a Prison , from whence there shall be no delivery , till we have paid the uttermost farthing , Nihil sic adversatur peccantibus ac praeceptum Dei , Nothing so opposite to sinners as the Law of God ; because their Will is in the Sin they would commit , and not in the Law. Nothing so agreeable to the Just as the Law , of God , because their Will is in his Law that they may not sin . To those the Law is a weight which lies heavy upon them , and presses them down ; to these , it is a weight also , but such as that of Wings , which bears them up , and carries them , Christi sarcina pennas habet , to those it is a Curbing Bitt , which restrains their licentious and irregular appetites ; to these a Gentle Bridle , which serves only to turn them into the way they are to go : To those , it is a Rod of Iron , which compels them for fear not to do , what otherwise they would , Reges eos in virga ferrea , thou shalt rule them , ( that is the Refractory ) in a Rod of Iron . To these a Rod of Direction , to point out to them , what their Wills are ready to perform . Virga directionis , Virga Regni tui ; The Rod of thy Kingdom ( and such are the Just ) is a Rod of Direction . In a word , such is the force of Love , that if it possess the Heart , that which is a Precept to the unjust and refractory , serves but for a Sign to men of Good Will. But this is not all . 'T is the Property of Love to dilate the Heart it possesses , and render it so pliant to the motions of Grace , and ready to execute what is pleasing to God , that , 2. To men of Good Will a Sign becomes a Command . Their hearts like that of David are doubly ready , Paratum cor meum , Deus , Paratum cor meum , ready to do what God commands : And again , Ready to do what he signifies only to be his Good will and Pleasure . Their Will ( as I said before ) is in the Law of God , and the Law of God in their Will. And what is the Product of this Happy Union , but that the Will , as consider'd in the Law changes a Command into a Sign , because it performs it willingly ; and the Law , as consider'd in the Will , improves that which is but a Sign into a Command ; because the Will performs it exactly . This is the Happy State of Men of Good Will , Let them but have a Sign , an Intimation of what they are to do ; Their Hearts are ready , and they presently set themselves to put it in execution . What moved the Wisemen of the East to undertake so long and dangerous a journey , to find out , and adore the New-born King of the Jews ? All the Account they give of it , is , vidimus stellam ejus , that they had seen his Star , that is his Sign , in the East . They had heard , if not read , what Balaam had prophesied of old , that a star should arise out of Jacob. They expected the rising of this Star ; and no sooner did it appear , but , as the Church represents their devotion in one of her Antiphons , they said one to another , Hoc signum Magni Regis est , This is the Sign of the Great King , who is to be born , Eamus & inquiramus eum , let us go and enquire him out , & offeramus ei munera , Aurum , Thus , & Myrrham , and offer to him Gifts , Gold , Frankincense and Myrrh . And what can be more Parallel to the devotion of the Shepherds in my Text ? No sooner had the Angel given them a Sign , by which they might find out the same New-born Saviour of the World , but presently they said one to another , Transeamus usque ad Bethlehem , Let us now go even to Bethlehem . Those wisest of Kings saw but the Sign , and went without delay , vidimus & venimus . These faithfullest of Shepherds heard but hoc , vobis signum , this shall be a Sign to you , and went with hast , venerunt festinantes . O the Incomparable Devotion both of Kings and Shepherds ! How happy should we be , would we follow their Example , and not neglect , or ( which is yet worse ) reject so often as we do the Holy Inspirations which God is pleased from time to time to give us for the amendment of our lives , and setling our selves after a more serious manner to his service , to comply with the modes of the world , and our own Ease and Humour ? O how different is this Comportment from that of these Kings and Shepherds ? A Sign is to them , a Precept , and an Intimation in lieu of a Command . And by whom may we think were they inspired with this devotion , but by the Divine Infant himself , whom they went to seek , of whom Albertus Magnus saith , Voluntas & Complacentia Patris Summum Praeceptum fuit , that the Good Will and Pleasure of his Father , in order to man's Redemption , was to him as the greatest and strictest of Commands . God , when he vouchsafes to speak to us of himself , is pleased to speak to us after our own manner , and in our own language ; And we can speak no otherwise of him . Whatever we affirm , says the Great St. Dennis , of God , is by reason of the narrowness both of our thoughts and words , incompetent and unsuitable to what he is in Himself , as always carrying some tincture of Imperfection in it . Whilst therefore I endeavour , as I may , to express what my own low Thoughts have been able to conceive of this Gracious Concurrence of the Son , with the Good Pleasure of his Father , in relation to the great design of his Incarnation , and perhaps in words not reaching my own Conceptions , your Pious and Charitable attention , will , I hope , help to supply the defect of the one , and make allowance for the other . The Eternal Father ( whose Goodness is equal to his Knowledge , ) fore-seeing from all Eternity the Fall of Man , out of the Bowels of his Mercy , design'd forthwith to repair it , and that by the Incarnation of his Son. This amongst many other means , which were present to his Infinite Wisdom , he was pleased to make choice of , as most conducing to his own Honour , and the redress and advantage of man. But how was this Great Design to be brought about ? By laying a Command on his Son to take our Nature upon him ? No , For , ( as St. Thomas observes , ) a Command supposes Inferiority in the Person to be commanded ; and Catholic Faith tells us , that in the most Holy Trinity there is no Inferiority or Subjection : No one of the Persons Higher or Lower , Greater or Less than another , but as they are All Co eternal in Duration , so are They Co-equal in Dignity and Authority . There could be no place for a Command , where there was no Inequality ; Nor even for Counsel , as supposing an Advantage of Wisdom in the Giver , in respect of the Person to whom it is given . What then remain'd , but ( if I may be permitted to speak according to our imperfect and incompetent manner of conceiving in this Life ) an Intimation of the Fathers Good Pleasure to his Son ; presenting him in the Comprehensive Knowledge , which he communicated to him of all things both Future and Possible , together with his Essence , a Prospect ( as I may call it ) of a Humane Body , so to be framed , as might serve for a decent Tabernacle for the Divinity to dwell in , and a fit and proper Instrument for Him , who was the Word , to accomplish the Redemption of man , by uniting himself to it . How readily he concurred with his Consent to this Gracious Intention of his Father , thus communicated to him , is seen by the Blessed in Heaven , in the Unity of one and the same Will in Both ; but can be discern'd only by us in this state of Obscurity in it's Effect , as in a Glass which reflects rhe Beams that are darted upon it . And such is the account which the Royal Prophet gives of its Execution in his 39th Psalm , where he represents the Son at his coming into the World , addressing himself to his Father in these words , Sacrificium & Oblationem noluisti , I see , O my Eternal Father , that Sacrifices and Oblations are rejected by thee , as insufficient to make satisfaction for the sins of men , and to appease thy wrath so justly enkindled against them . But withall I see , Corpus aptasti mihi , that thou hast framed a Body fit for me , and me alone , as the means thou hast made choice of for this great work . And what follows then , but Ecce venio , Behold I come ? Nor was a like concurrence of the Holy Ghost wanting to the compleating this Great Design , as may be gather'd from those words of the Angel to the Blessed Virgin on the day that it was to be put in execution , when he told her , that the Holy Ghost should come upon her , and the Power of the Most High should over-shadow her , and therefore the Holy Thing , which should be born of her , should be called the Son of God. Thus as the Great St. Leo excellently observes , Divisit sibi opus nostrae reparationis misericordia Trinitatis , the Three Persons of the most Sacred Trinity , in that co-eternal and mutual design they had of repairing lost man , divided ( as I may say ) the work of his Redemption amongst them , not by way of Command , but out of that pure Mercy and Goodness , which is the same in them All. Pater ( as the same St. Leo goes on ) ut propitiaretur ; Filius , ut propitiaret ; Spiritus Sanctus , ut igniret . The Father , by communicating together with his Essence his Propension to accept of a Propitiation for the sins of mankind : The Son , by mutually concurring to make the propitiation ; and the Holy Ghost , by as readily undertaking to execute what was the Good Will and Pleasure of Both. From all which it appears , that tho the Son ( the decree of the Incarnation supposed ) receiv'd a Command from his Father to lay down his Life for the Redemption of Man , ( as considered subsisting in our Humane Nature , and in that consideration Inferiour to him ) yet the Sourse and Origin of his undertaking to make a Propitiation for our sins , was not any Precept ( of which , as consider'd subsisting only in the Divinity he was not capable , being equal to his Father , ) but a communication only , he receiv'd in his divine Procession from him , of his good will and pleasure , that he should unite himself personally to our humane nature to redeem us . And as he , most willingly and readily concurr'd with this gracious design , ( but in a manner infinitely transcending what the understandings of the Highest Angels are able to comprehend ; ) So as soon as he was born into the world he inspir'd the Shepherds to do the like : He only gave them a Sign or Intimation by which they might find him , and presently without delay they resolv'd to go seek him out . Loquebantur Pastores ad invicem , The Shepherds ▪ said one to another , Let us now go even to Bethlehem . Thus , Dear Christian Auditors , was this Divine Lover of our souls pleased both to prove and make known to us the devotion of the Shepherds , when he came into the world : And now that he has finished his dispensation upon Earth , and is return'd to Heaven ; has he left us no Sign of his Good Will and Pleasure , to provoke our Love , to sollicite our affections and show our devotion to him ? Yes : Corpus aptavit nobis , he has left us also a Body , the same Body which his Father framed for him , and he gave to the Shepherds ; but in a different manner to them and to us : to them as wrapped in Swadling clothes , and laid in a Manger : Hoc vobis signum . To us , cloth'd with the forms of Bread and Wine , and laid upon the Altar , Hoc nobis Signum . And what greater Sign could he give us of his Love , than to give us that very Flesh to be our Food , which he had given for the Life of the World ? Admirable is the Reflection which St. Chrisostom makes upon this passage . Mothers , says he , oftentimes put forth their Children to be nurs'd and fed by others , But not so I , ( and he speaks in the Person of Christ , ) I feed you with my own Flesh ; I set my self before you for food , so to breed Generous Spirits in you , and fill you with hopes of future Glory ; since you cannot think , but that I , who have given my self to you here , will do it in a much more excellent manner hereafter . That I took Flesh and Blood upon me , was out of the desire I had to become your Brother ; and now behold I give the same Flesh and Blood to be taken by you , by which I became so nearly related to you . These are the words of that Great Father and Light of the Church St. Chrysostom , by which he declares the Faith of the Church of his time ( which was between the Third and Fourth of the four first General Councils ) to be the same which the Catholic Church professes at this day . And now , dear Christans , that this Divine Lover of our Souls has left us so great a Sign and Pledge of his good Will and Love , shall we not make hast with the devout Shepherds to go to Bethlehem ? Bethlehem in English signifies The House of Bread. And St. Gregory observes , that our Lord would have the Place in which he was to be born , to be called long before by this name , to signifie to us , That He who appeared there in our Flesh , is the Living Bread , which came down from Heaven to nourish the Souls of his Elect to everlasting Life . And now , as I said , that he has given us so incomparable a Sign of his Good Will and Pleasure , shall we not make hast with the Shepherds to Bethlehem ? Shall we let this Holy Time pass over , or rather shall we Trifle it all away in Pastime and Merriment , without ever approaching to this Holy Table ? Such was the Fervour of the First Christians , that they were wont to communicate every day . And necessary it was in those times of Cruel Persecution , to arm themselves daily with the Bread of Life against the fear of Death . But no sooner was Peace restored to the Church in the beginning of the fourth Age , but Piety began to languish ; ( So much more hard is it for Virtue to bear up against a Prosperous , than an Adverse Condition ) which gave St. Chrysostom , before that Age was ended , cause to inveigh so frequently as he does , against such as were present at the Divine Mysteries , without communicating . But the Malady went on increasing , and Christians grew so tepid in the performance of this Duty , that the Council of Agde in the beginning of the sixth Age , thought fit to declare , that those who did not communicate at the Three Great Feasts of the year , Christmas , Easter and Whitsontide , were not to be believ'd to be Catholics , nor reputed for such : And the Council of Tours in the beginning of the Eighth Age , found it necessary to admonish them anew to communicate , if not oftner , yet three times at least in the year , viz. at the three aforesaid Feasts . And if the Church in these later times , as still more remiss , have thought good to lay no farther obligation upon all the Faithful of both Sexes , than of receiving once a year , and that at Easter , yet the Addition of the words , ad minus , ( that it must be done then at least ) sufficiently shows the desire she has that they would do it oftner , and that a Command were not at all necessary to compel , where there is so great an Attractive of Bounty to invite . Lex Justo non est posita . This Law was not made for the Just , for men of Good Will , who are led by the Spirit of Love , but for such servile and degenerous Spirits , as are acted only by fear of Punishment : And it is much to be feared , that those who in this matter , will do no more than just what the Letter of the Law obliges , would not do that neither , but for fear of the Censure annexed . O the Prodigious sloth and negligence of such careless Christians , whom so great Signs and Pledges of their dear Saviours Goodness cannot draw , without the necessity of a Precept to drive them to him ! What will they pretend for their excuse ? That they cannot , that is , will not leave their Sins ? Few will be willing to own this , but such as have lost all fear of God's Justice , and care of their own Souls . Will they say they have no time ? But has God then given us 365 days in a year , and shall not we afford to give him one at least in the hundred ? Or finally , will they pretend , that they do not find themselves worthy to come oftner than once a year to this Divine Table ? This indeed carries some show of Religion in it , but such as St. Cyril doubts not to call damnosam Religionem : Amischievous sort of Religion , which the Devil makes use of to perswade remiss and slothful Christians , to deprive themselves of the Food of Life : But alas ! as the same H. Father saith , if they find themselves not worthy now , when will they make themselves so ? will it be easier to do it after Ten or Twelve months , than after One , or Two , or Three ? Or will it require less pains to make themselves worthy , after their sins by long continuance , and repeated Acts , have taken deep root in their hearts , than whilst they are yet Green and Tender ? Caveamus ne loco laquei damnosam Religionem Diabolus nobis praetendat , Let us beware , that our Enemy do not ensnare us to our ruine under a feigned pretence of Religion : or rather , let none be deluded with such irreligious pretenses as these to make him abstain from frequenting this Holy Table . And that we may do it worthily , let us go with these devout Shepherds to Bethlehem , and there see the Word which is made Flesh for our sakes , first to adore him as our God and Saviour , and then to adorn our souls with those virtues of which he has given us so pretious an Example , which is the subject of my Second Part. The Second Part. Videamus hoc verbum , quod factum est . Let us see this Word which is made . 'T is so natural to man , who draws all his knowledge from the impressions of his Senses to desire to see what he is to worship , that not being able to see the true God with his eyes , he fell to worshiping the Creature , rather than the Creator , changing as St. Paul says , the Glory of the Incorruptible God into an Image made like to corruptible man , and to Birds and four-footed Beasts , and Creeping Things . Thus did they become vain , as the same Apostle says , in their imaginations , and their foolish heart was darkned , resolving to worship what they saw , because they could not see , whom they were to worship . Four thousand years had this error over-spread the World , excepting only the little corner of Judea , when God commiserating the sad condition of man , and knowing , as St. Peter Chrysologus says , visendi se desiderio cruciari , lassarique mortales , with what anxiety men desired to see him , and that nothing could content them , but a visible deity , unde se visibilem faceret , hoc elegit ; out of his Infinite Goodness was pleased to take upon him the nature of Man , that he might be seen by them . This remedy alone was left to cure the blindness of humane nature , because this Object alone was able to draw the Eyes of Men from all other visible things , and fix them upon it self . And of this our Saviour himself was pleas'd to give us a Figure in the miraculous cure he wrought upon the Blind man , Joh. 9. by anointing his Eyes with a mixture made of his sacred Spittle and the dust of the Earth , in which was represented the union of the divine wisdom with humane nature , caecatis luminibus , ( as St. Anselm elegantly expresses it ) collyrium suae Incarnationis apponens , applying the Eye-salve of his Incarnation to the Eyes of Men , that those who could not behold him in the splendors of his divinity , might see him appearing in the form of man. O the Riches of the Goodness and Mercy of God , in condescending thus graciously to the weakness of our nature , and making himself visible , to satisfie the desire we had of seeing with our Eyes the God whom we are to worship ! This the devout Shepherds did , as you heard before , when they found him in his Crib ; and this must we do , as often as we present our selves before him at his Altar . But was this all ? Was this the only End , why he was pleas'd to appear to us in this visible manner ? No : St. Austin tells us of a farther design he had in it , when he says , Sapientia Dei hominem ad exemplum unde viveremus suscepit , that the wisdom of God , that is , God the Word , the second Person of the Trinity , took the nature of man upon him , to give us an example how to live well by living like him . 'T is the particular Priviledge of this Divine Word made Flesh for our fakes , that whereas other words are , properly speaking , the Objects not of the Eyes , but of the Ears , this Word not only speaks to our Ears by his Doctrine , but much more to our Eyes by his Example . And hence it is , that that great devote of our Saviours Nativity , St. Thomas de Villa Nova , calls the Manger , in which he first appeared , Magna Cathedra , the Great Divinity-Chair or Pulpit , which his Eternal Father had prepared for him , as soon as he should make himself visible in our nature , to teach us the Doctrine of Salvation . Draw near then , O Christian Souls , and hear , or rather see ( says this Holy Saint ) the Lessons which the Word made Flesh preaches to your Eyes from the Pulpit of his Crib . Discite Paupertatem , Learn of me , says he , to be truly Poor , that is , you who are Poor not to repine at your condition , and you who are rich , not to set your hearts upon the riches of this World , but to abridge your selves in superfluities to communicate to those who are in want , because I who am the Lord of the Universe , and can dispose of all that is in it , at my pleasure , have no other Mantles to shroud my tender Body , but such as a Poor Carpenters Spouse could provide me with , and no other Cradle to repose my head in , but a Manger . Discite Humilitatem , Learn of me to be truly Humble , each esteeming other better than themselves ; because I , who am the most High , have humbled my self so low , as to become the Companion of Beasts . Discite Mansuetudinem , Learn of me to be truly Meek , forgiving from your hearts those that offend you , since I , who am the Person offended , do here water my hard Couch with my Tears to make an attonement for the sins you have committed against me . Discite Patientiam , Learn of me to be Patient in all your sufferings , because I , who am Omnipotent , lye here exposed in an open Stable to the contempt of the World , and the rigour of the Elements . Discite Obedientiam , Learn of me to be Obedient to your Superiors , because I , who am the King of Kings , and Lord of Lords , have submitted my self as a little Infant to the disposal and conduct of a young and unexperienced Virgin. Discite Charitatem , Learn of me to love your Neighbours for my sake , since I , who am true God of true God , have made my self man for yours . Discite denique verum bonorum omnium hujus saeculi contemptum . Lastly , Learn of me a true and real contempt of all the Goods of this World , since I , who am the wisdom of God , have despised and rejected them as false and counterfeit , to teach you by my example the true way to Heaven . These are the Lessons which this divine Word preaches to our Eyes from the Pulpit of his Cribb . And if the Scholars of Pythagoras had so great a veneration for their Master , that whatever he said , they believ'd it , because he said it , quia ipse dixit ; Now that a greater than Pythagoras is here , now that God himself is become both our Master , and Pattern in his own Person , shall we not much rather do what we see him do , quia ipse fecit , because he has done it , and not only so , but quia ipse factus est , because himself was pleased to be made man , that we might see him with our Eyes , and learn from his Example the true way to Bliss ? And when shall we do it , if we do it not now ? Holy David , astonish'd , ( as we may say ) to see the general depravation of Mankind in his time , how their hearts were bent upon nothing , but the Love of the things of this world , as their only happiness , calls upon them to bethink themselves of their Error in these words , Filii hominum usquequo gravi corde ! Ut quid diligitis vanitatem , & quaeritis mendacium ? O ye sons of men , how long will you let your hearts lye groveling upon the Earth ! Why will you set your affections upon vanity , and seek after a lye , meaning the transitory and deceitful goods of this world ? And St. Austin to extenuate , as it were , in some measure their fault , subjoins , Saltem usque ad adventum Filii Dei error vester duraverit , that possibly this error of theirs might continue till the coming of the Son of God into the world . But then considering the depraved lives of too many Christians , he changes the Prophets usquequo , and crys out himself Quid ▪ ultra graves corde estis ? O ye sons of men , why are your hearts still possessed with this Error , now that the Son of God is come in the Flesh to teach you the true way of Life ? Quando habituri finem fallaciarum , si praesente Veritate non habetis ! O , when will you make an End of suffering your selves to be cheated with the Fallacious Maximes and Fashions of the world ? if you do it not now that Truth it self has taken a Body , and presents it self visible to your very Eyes to teach you by its own Example what you are to chuse , and what to avoid . Is it possible , dear Christians , that we can think that to be Good and desirable , which He , who is Truth it self , has rejected and contemned , or that to be vile and contemptible , which He has made choice of and embraced ? If our Judgment and Conduct be not conform to his , one of the two must follow , Either that he was deceived , or we are mistaken . And no doubt , but the mistake will be found to be on our side , if we think to go to Heaven by any other way , than that by which He went himself . If He who was Innocent , chose not only to walk upon Thorns in this World , but wore them for a Crown upon his Head , must we , who are the Criminals , expect to have the way strew'd with Flowers , and our Temples crown'd with Garlands of Roses ? Let me tell you , dear Christians , that 't is as much an Article of our Faith to believe the way to Heaven , as to believe Heaven it self : And if He who has told us , there is such a Place prepared for us , as Heaven , if we take the Right way to it , has told us also , that that way is no other , than what himself calls , The strait way , viz. the mortifying of our sensual appetites , renouncing the Pomps and Vanities of the World , crucifying the Flesh with its inordinate desires , bringing the body into subjection to the spirit , by Praying , Fasting , and other Penitential Works , giving what is above necessity , and true Christian decency , in Alms to the Poor , denying our own Wills , patiently bearing the Afflictions and Crosses which God sends , meekly forgiving those that offend us , and the like Christian Duties ; either we believe this to be the only way to Heaven , or we do not ? If we do not , why do we believe there is such a Thing as Heaven at all , since He who has told us the one , has told us the other also . When he said of himself , Ego sum via , veritas & vita , I am the Way , the Truth , and the Life , he placed Truth in the middle , between the Way and the End , as Equally engag'd for both . But then again , if we do believe , the strait way , and which himself made choice of , to be the only way to Heaven , why do we chuse to walk in the Broad and beaten Road of the world , as if that would bring us thither ? Is it by pleasing the Senses , pampering the Body , mispending the time which God has given us to work out our salvation with fear and trembling , in indulging to our own ease the best part of the day , and throwing away the rest in vain , and too often Criminal Conversations and Pastimes , and the Riches He has bestowed upon us , to secure our own Salvation by relieving his poor and necessitous Brethren , in purchasing to our selves , all that may conduce to the gratifying of our Fancies , and the satisfying of our sensual appetites ; Is it , I say , by doing these things , that we can think at last to arrive at Heaven ? O no ; we are convinc'd of the contrary both by the Doctrine and Practice of God himself made Man for our sakes . And when shall we put an End to this fatal Cheat , if we do it now ? Let us then no longer suffer our selves to be deluded with the vain and transitory things of this world . But transeamus usque ad Bethlehem , passing over , let us with the devout Shepherds go to Bethlehem ; and see this Word which is made Flesh for our sakes , which our Lord hath shown unto us . Let us in a word , see and do according to the Pattern which is shown us in the Manger , purifying our hearts from all sinful affections , and transcribing those Vertues , of which this fair Original has given us so lively an Example , into the Copy of our own lives . So shall we be prepared worthily to receive him here under the Sacramental Veils , in which he lies wrapped upon the Altar , no less truly , than he did in his Swadling-clothes in the Manger ; and be found worthy , when he shall come the second time into the world with great Power and Majesty , to behold him face to face in his Glory ; which God of his Infinite Mercy grant us all , to whom in Unity and Trinity be all Honour and Glory now and for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A42901-e120 Psa . 138. 11. Stabulum visum est esse Coelum in Terra . Epiphan . Orat. de Deipera . Exod. 2. Isai . 9. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Verbum quod semper erat , videamus quomodo pro nobis factum sit . Quod enim videre non poteramus , dum erat verbum , videamus factum , quia Caro est . Sum. 22. q. 82. a. 1 o. Psal . 1. Psal . 36. 31. 1 Tim. 1. 9. St. Aug. in Psal . 1. De Sermon . Dom. c. 21. St. Aug. In Psal . 59. Froenum quo pulchrè agitur St. Chrisost . Hom. 2. in 1 Tim. 1. In morali . Psal . 2. 9. Psal . 44. 8. Num. 24. 17 Affirmationes de Deo sunt incompactae . St. Dionys . St. Tho. 1. p. q. 43. Serm. 3. Pentecost . Hom. 61. ad Pop. Antioch . Ego autèm non ita ; sed carnibus meis alo , & meipsum vobis appono , vos omnes generosos esse volens , &c. Volui Frater vester fieri . Vobis vicissim ipsam Carnem & Sanguinem , per quae Cognatus vester factus sum , trado . St. Greg. Hom. 8. in Evang. Conc. Agath . An. 506. Conc. Turon . 3. An. 813. St. Cyril . Alex. l. 4. in Jo. c. 17. Rom. 1. 23. Serm. 147. S. Aug. l. 83. Quaest . Q. 25 Serm , 1. de Nat. Dom. Phil. 2. 3. Psal . 4. 3. St. Aug. in Psal . 4. Matth. 7. 14. Joh. 14. 6. 
A19506	----	Three heavenly treatises, concerning Christ [brace] 1. His genealogie, 2. His baptisme, 3. His combat with Sathan : together vvith deuout meditations, for Christian consolation and instruction / by Mr. William Cowper ... Cowper, William, 1568-1619. 1612 Approx. 317 KB of XML-encoded text transcribed from 183 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A19506 STC 5936 ESTC S1075 20041716 ocm 20041716 23620 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19506) Transcribed from: (Early English Books Online ; image set 23620) Images scanned from microfilm: (Early English books, 1475-1640 ; 1727:6) Three heavenly treatises, concerning Christ [brace] 1. His genealogie, 2. His baptisme, 3. His combat with Sathan : together vvith deuout meditations, for Christian consolation and instruction / by Mr. William Cowper ... Cowper, William, 1568-1619. [24], 326 [i.e. 324], [17] p. Printed by T.S. for Iohn Budge, and are to be sold at his shops, at the great South doore of Paules, and at Brittaines Bursse ..., London : 1612. Each treatise has special t.p.; special t.p. for Baptisme of Christ appears at end of third treatise. Signatures: A⁸(-A1) B-Z⁸. Numbers 295 and 296 skipped in pagination. Reproduction of original in the British Library. Includes bibliographical references and index. The genealogie of Christ -- The baptisme of Christ -- The combat of Christ with Sathan -- Meditations for instruction and consolation. 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Meditations. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2003-08 Sara Gothard Sampled and proofread 2003-08 Sara Gothard Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion THREE HEAVENLY TREATISES , concerning Christ : 1 His Genealogie . 2 His Baptisme . 3 His Combat with Sathan . TOGETHER VVITH deuout Meditations , for Christian Consolation and Instruction . By Mr. William Cowper , Minister of Gods Word . LONDON : Printed by T. S. for Iohn Budge , and are to be sold at his shops , at the great South doore of Paules , and at Brittaines Bursse . 1612. TO THE RIGHT Noble Lord , Iohn , Earle of Montrose , Lord Graeme and Mugdok , one of his Maiesties most Honourable Priuy Counsell in this Kingdome . My Lord , I Haue beene bold to publish these Treatises , vnder your Honourable name , not for any light , that by them can accresse to that treasure of knowledge , which is in your Noble minde , but that ( so farre as I can ) I might make euident to others , for imitation , that grace which God hath made so eminent in you . I may truely say , there is no qualitie , which in the iudgement either of learned Ancients , or recents , hath beene required , to complete Nobilitie , lacking in you . Your honour being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , Noble by birth ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , generous by manners , such as retaine , yea , by vertue encreases , the honour of your honourable Fathers . It passed among the ancient wise men in a prouerbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because commonly it fals out , that children of worthy men , comming short of their fathers vertue , derogates to their glorie : aequat rara patrem soboles : And therefore in them qui clariores genere cens●ntur , it was euer thought an high commendation , maiorum famam sustinere ; like as no greater shame can be to them of that ranke , then when by their ignoble life , they quench the light of their noble stock , et generi suo dedecori sunt . It is now twelue hundreth years since your honourable name hath beene famous in this kingdome : but which is much more , and wherein , in my iudgement , it is marueilous , the first mention of your Tribe , in the story , doth not record the rising therof from a small estate vnto an higher , as it doth in many Peeres of the land , who for their vertue also were aduanced ; but at the first sight , it presents your worthy Predecessor standing in the highest top of Honour , wherein a subiect can be : for not onely was he then brother in law to king Fergus the 2. but for his Wisedome , Valour , & Manhood , by consent of the Nobles , both Scots & Picts , then gathered to battell , he was chosen , as meetest Chieftaine , to demolish that diuision-wall of Abircorne , stretching from the East sea , to the West , built first by Victorine , and fortified thereafter , more strongly , by Gallio , both of them Romane Lieutenants ; but more victoriously , first & last , broken down by the valiant Graeme , in presence of both the Kings , that so a way might be prepared to their armies , to make irruption vpon the Romans , for which , vnto this day , the remanents of that worke , beares the name of Graeme his ditch , when himselfe is gone . Facta ducis viuunt , operosaquè gloria rerum . Haec manet . It is true , there are many honourrable families in this land , who communicate with you in the same name : but that this is the honour of your house , is euident , not onely by the lands , bordering with that wall , possessed as yet by your L. and was , as the story recordeth , one of the motiues why that waighty charge was committed to your worthy ancestors ; but in this also that the remanant families , who come vnder the communion of the same name , hold lands of your house , from which , as from a most ancient stocke , they as sproutes and branches , haue growne and sprung out . And of this , as it is euident , that your honourable house is more ancient then the Chronicle can declare , so doth this greatly increase the glory of it , that it hath continued in honour euer since , euen to the daies of your noble Father of famous memory , who for fidelitie to his Prince , loue to his Countrey , equity toward all men , after he had borne many other offices of honour , was in his olde age honored to be his Maiesties high Commissioner , and also great Chancellor of this kingdome : his house like the open court of Ahasuerus his palace , wherein hee banquetted his people , euer plenished ▪ and patent to such , as pleased to resort . In a word , no lesse honourable in this Kingdome hath your Familie beene , then the Tribes either of Leontis , or Aeantis , among the Athenians , for their feates of armes , and glorious victories atchieued in battell ; or among the Romanes , these fiue principall families , Vitellij , Fabij , Antonij , Potitij , Mamilij , who for their most ancient discent , were called Aborigines . But howsoeuer these be great things , yet are they not the greatest , which doe commend you , Virtute decet , non sanguine niti . It is a miserable pouertie , where a man hath no matter of praise in himselfe , but must borrow it from others . Miserum est aliorum incumbere famae . Yea , the more honourable the parentage is , the greater is the shame of him that degenerates from it , and so becomes indignus genere . Perit omnis in illo Gentis hono● , cuius laus est in origine sola . Here then is your greatest praise , that as you are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lineally discended of so Noble , and ancient , a stocke ( for no writ , nor memory of man , can record the interruption of your Line ) so are you the vndoubted heyre of those vertues , which shined in them , Wisedome , declared in doubtsome and difficult matters : Manhood , tryed , as we say , in discrimine : Truth , fit enim quod dicitur , your words are sufficient warrants to such , as know you . Noble manners : Veram nobilitatem testantur facies & mores : these are Insignia numina diuum . And beside these , beautified with other two rare graces , wherunto they , in regard of their times , could not attain , at least , in the like measure , Pietie and Erudition : your honour being learned , not onely in the common languages of the most famous countries of Europe , but in the three most renowned languages , whereby as yee haue attained to the knowledge of liberall Sciences , so doe ye stil conserue and dayly encrease it , by diligent reading , and conference with the learned : who for learning are loued , and honoured by you : Nam quae mox imitere legis nec des●nit vnquam , Tecu●…●…rataloqui , Tecum Romana vetustas . That which the wise K. Salomon said of Beauty without discretion , the like may be said of Honour without Erudition ; It is as a ring in a swynes snout : and therefore hath the learned , expressed Erudition , by the name of humanitie , both because the care and study of Sciences , is committed to man onely , among all the creatures , and for that man without Erudition , is liker a beast , then a man. Turpe est viro principi parem dignitatisuae virtutem non afferre . And these two , Honour , and Erudition , shine so much the more cleerely in you , that they are both crowned with singular and vnsimulate Pietie , both professed , and practised , and that in a time of reu●lting , & great defection : yea , in most dangerous places , euen there where Sathan hath his throne : for this is no small argument of true religion , deepely rooted in your heart , that hauing trauelled through Italy , Rome , and other parts of the Popes Dominions , heard , and seene all those allurements , which carrieth away instable minded men , not rooted , nor grounded in Christ , after the loue of that richly busked Babilonish Whoore , your Lordship hath returned home vnspotted , neither burnt with their fire , nor blacked with their smoake : not vnlike those three children , who came forth out of Nabuchadnezzars fire , and had not so much as a smell thereof on their garments . This Pietie , euen in the iudgement of them , who had no more but Natures light , was esteemed the highest matter of a mans praise , maiorem virtutem religione , & pietate in Deum , nullam in humano genere inueniri quisque sibi persuadeat . The reason hereof is giuen by Diuines , illuminate with the light of the word , to be this , that by Pietie , and holinesse of life , we ascend ad primarium illud bonum vnde originem traximus : and therefore the same father speaking in the praise of Cyprian , affirmes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And indeede , since we are the generation of God made , to his image , what greater glory can man haue then to conserue that image , and be like vnto him , to whose similitude hee was made ? Vna itaque nobilitas imitatio dei . Goe on therfore right Noble Lord , follow the course , which yee haue happily begunne ; shew your selfe the kindely sonne of so worthy Fathers : aboue all , the Sonne of God , by the new generation ; his worke-manship created in Christ Iesus vnto good workes . Keepe in minde that warning of our Lord , Much will be required of him , to whom much is giuen : as the double portion obliged the first borne to the greater seruice , otherwaies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In all your waies looke vp to the Lord , hee it is , that exalts them of lowe degree , and puts downe the mighty from their seates , turning their glory into shame , who vse not their glory to honour him . Pittifull proofes whereof wee haue in this fearefull earthquake ( as I may call it ) going through this countrey , by which many Castles , Houses , and Lands , spewes out their inhabitants , shaking off the yoke of their ancient Lords , and rendring themselues to be possessed of their seruants , because they haue also cast off the yoke of the Lord their God , or at least not welcommed his grace , offred in the Gospell , as it became them . The consideration whereof , I doubt not , doth affect your Lordship , as it doth others who are become wise through the feare of God , and learnes by the losse of others to gather their thoughts , and make peace with him , whose praise it is , that he buildes houses to men , and vpholds them : for by him enterprises are established . And herewithall remember Right Noble Lord , that as trees , on tops of hils , are subiect to the blast of euery winde , so men in the height of honour to great temptations ; against which they haue neede to be armed . But least I seeme Monere memorem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more laborious then neede requires , I end : Humbly praying your Lordship to accept these small , and scarse-ripe fruit of my labours , as a testimony of my affection to your Honour , till it may please God some better token come into my hand , whereby to declare it . Your Lordships to command , M. WILLIAM COVVPER Minister of Perth . The Preface . IT may iustly be spoken of many in this age , which the Apostle Saint Paul spake of the Hebrewes , When , as concerning the time , yee ought to be teachers of others , yee haue neede againe that wee teach you the first principles of the word of God , and are become such , as haue neede of Milke , and not of strong meate : they professe faith in Christ , but in truth doe not beleeue in him , neither yet can they , because they know him not : they are baptised in his name , but are not bureid with him through Baptisme , neither raised vp together , through the faith of the operation of God , that raised him from the dead : they carrie his cognisance and badge , but are not militant vnder him in his warrefare . As the Athenians sacrificed , Ignoto Deo , to a strange God , and the Samaritans worshipped that , which they knew not ; so our Atheists , profitentur ignotum Christum , professe a strange Christ : they know not what he is in himselfe , nor how hee is become ours , nor what hee hath done for vs : and therefore neither in life , nor death , doe they expresse his vertue . They liue licentiously , reprobate vnto euery good worke , dishonouring Christ , as if hee were a Sauiour who had no power to sanctifie those which are in him ; and they dye without comfort , as if Christ by death had not obtained life , and by death did not transport to life , all that are in him ; thus while they professe fellowship with him , they declare themselues to be strangers from him . It is witnessed by the Lord , in Ezechiel , the same soule that sinneth shall die : the sonne shall not beare the inquitie of the father , neither shall the father beare the iniquitie of the sonne , but the righteousnesse of the righteous shal be vpon him , and the wickednesse of the wicked shal be vpon himselfe . If according to this testimonie of the word , it be demanded of them , seeing Christ is holy , and righteous , and wee are the sinners , how is it that hee is punished and wee are spared ? This is but one of the least of Sathans assaults , by which he impugnes the faith of men , and yet if they be required to answere it , they shall soone bewray themselues to be voide of knowledge and solide faith , confident onely in a naked profession , which will not faile in the end to beguile them . For as an house faultie in the foundation cannot abide the stormy windes , and raine , no more can a Christian not informed with knowledge , not rooted , grounded , and builded in Christ Iesus , by faith , endure in the houre of tentation . That therefore the doctrine of Christianitie may be learned by such as knowes it not , from the very foundation , we haue here proposed three most necessary points to be entreated : The first , is Christs Genealogie : the second , his Baptisme : the third , his Tentation . In the first , wee are taught what manner of man our Lord is in himselfe . In the second , what manner of way he is become ours . In the third , what manner of way he did begin to worke the worke of our Redemption : all most necessary to be knowne , for the right grounding of our Faith on him . In his Genealogie wee see how Iesus , the sonne of Mary , is that same blessed seede of the woman , whom the Lord promised in Paradise , to whom the Prophets , of all times , pointed , and for whom the godly fathers of all ages waited , and expected , lineally desended from Adam , by seauentie and foure fathers . In his Baptisme wee see how he was consecrated , and ordained , in most solemne manner , to doe the office of the Mesias , that is , of an anointed King , Preist , and Prophet , for our Saluation , so that he is now no more a priuate man but a publike , by most sure authoritie , and in most solemne manner , become our head and redeemer . And in his temtation we see how immediately after his ordination , he encounters with Sathan in a singular combat , ouercomming him in the wildernesse , who before had ouercome our parents in paradise : and so by his first deed after his consecration , makes it manifest that he was come to destroy the workes of the Diuell . If these three be ioyned together in one , wee shall finde them making vp vnto vs a compleat doctrine of Christian consolation . The Lord Iesus , in regard of his diuine nature , is called by the Prophet Zachary , Gnamith , Iehoua , that is , the fellow and companion of Iehoua , or as Saint Paul expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equall with God. In regard againe of his humaine nature , Iob calleth him Goel , my kinsman . In regard of his vnited natures , he is called by Esay , Emanuel , God with vs. Now we know that by the law he who was neerest kinsman , had power to reuenge the blood of his brother vpon the Murtherer , if hee had found him without a Citie of refuge ; and therefore was he stiled by the name of an auenger , and likewise hee had power to redeeme the inheritance which his brother , through pouertie , had lost : for the word Gaal , from which Goel commeth , hath in it these two principall significations , to redeeme , and to reuenge ; So that heere wee see how the Lord Iesus , being neerest of kinne vnto vs , as wee may see out of his Genealogie , being likewise clad with the power of a redeemer and reuenger , as wee shall learne out of his Baptisme , commeth immediately after his entrie to the publicke Office of the Messias , vpon Sathan that murtherer , and finding him out of a Citie of refuge , enters into combat with him , to reuenge the blood of his Brethren , and to redeeme the inheritance which they had foolishly sould for nothing : yea moreouer he doth that which no tipicall Goel vnder the Law , was able to doe ; for not onely doth hee ouerthrow the murtherer , but restoreth life againe to his brethren that were slaine and murthred by him . Yours in the Lord William Cowper . THE GENEALOGIE OF CHRIST : Declaring how Iehoua becomes Gnimanuel , GOD with vs. MATTHEVV 1. 23. Beholde , a Virgin shall be with Childe , and shall beare a Sonne , and they shall call his name Emmanuel , which is by interpretation , GOD with vs. THE FIRST TREATISE declaring Christ his Genealogie . THe Genealogie of IESVS CHRIST our LORD , is written for this end , that wee might know him , and beleeue that Iesus , the sonne of Mary , is the Christ , the sonne of God , that blessed seede of the Woman , promised to Adam , that should breake the Serpents head ; that seede of Abraham , in whom all nations were to be blessed ; for whom the godly looked in all ages ; the same is he whom in the fulnesse of time GOD hath exhibited vnto vs , a branch of righteousnesse ; a pllant of renowne , sprung of Iuda his tribe , according to the flesh . Herein haue wee neede to be confirmed , that wee wander not in vncertainties , but our faith may be stablished , and grounded aright in him . There are foure which haue written vnto vs the holy Gospell , not at one time , nor at one place , nor yet aduising one with another , for so it might haue beene thought , there had beene some collusion among them , but in that they wrot in seuerall places , and times , and yet doe speake all , as it were with one mouth , no difference at all being among them in these Articles , that concerne the substance of saluation , to wit , the Birth , Life , Death , Resurrection and Ascension of our Lord , it is out of all doubt as Chrisostome calles it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a very great demonstration of the verity . Of these foure , there are two onely that records his Genealogie vnto vs , Saint Mathew , and Saint Luke , and these write of it diuerso modo , sed non aduerso ; diuersly , but not contrarily ; and the diuersitie being well considered , shal be found to make vp the greater harmony : as shall appeare in the particular handling thereof . For , Saint Mathew reckons from the Fathers downeward to the children , but Saint Luke reckons from the Children vpward to the Fathers : the one lets vs see , how both they and wee come from God , by his eternall Word Christ Iesus ; the other , how by that same Word incarnate , wee assend , and returne to God againe . We are of him by Christ , Creator , as his creatures , or sonnes , by our first creation : we goe to him by Christ , Redeemer , as his new creatures , or his sonnes , by regeneration : the first of these is common to all men , the second proper to those onely who are of Christs spirituall kindred : and the praise of this communion betweene God and man , is to be reserued to CHRIST Iesus onely : for it is no lesse absurditie to say that wee can goe to GOD the Father , by any other then Christ , then if it should be said also , that wee came of God the Father by another then Christ. But now for orders sake , wee will diuide the whole Genealogie into fiue sections ; reckoning as Saint Mathew doth , from the Fathers to the Children , for the better help of our memories : the first is from Adam to Noah ; the second from Noah to Abraham ; the third from Abraham to Dauid ; the fourth from Dauid to Zorobabel ; the fifth from Zorobabel vnto Iesus Christ. In the first and second , from Adam to Abraham , Saint Luke runnes him alone . In the third , from Abraham to Dauid , Saint Mathew and Luke runne together . In the fourth , from Dauid to Zorobabel , they take different courses : for where Saint Mathew goes downe , from Dauid by Salomon , Saint Luke followes the line from Dauid by Nathan , and both of them meets in Salathiel ; where going on two steps together , they part againe , and the one takes his course from Zorobabel by Rhesa , to Mary ; the other from Zorobabel by Abiud , to Ioseph : and in the end both of them meetes againe in Christ Iesus : the reason of which diuersitie , will appeare God willing , in handling the seuerall sections thereof . The first then is from Adam to Noah , contayning ten Fathers , Adam , Seth , Enosh , Kenan , Mahalaleel , Iared , Henoch , Methusalem , Lamech , Noah . Here , as I said , Saint Luke reckons him alone , where Saint Mathew goes no higher , then Abraham : the reason of this diuersitie is , that Saint Mathew , in writing , had a special respect to moue the Iewes to embrace the Gospell , and therefore beginnes it in a manner most plausible to them : The booke of the generation of Iesus Christ , the sonne of Dauid , the sonne of Abraham ; because it was then most commonly in the mouthes of all men , that the Mesiah should be the sonne of Dauid . But Saint Luke being , as testifies Eusebius , by birth a Gentile , borne in Antiochia , learned in medicine , and now a proselite conuerted himselfe , hee writes his Gospell to conuert others : wherein especially , for the comfort of beleeuing Gentiles , hee drawes the line of Christ , by twentie degrees , higher then doth Saint Mathew , the one teaching vs to seeke the SAVIOVR of the world in the linage of Abraham , and DAVID , the other againe teaching , how all beleeuing people hath their interest in Christ , not they who are of Abrahams posteritie onely , but they , who are of Adams also . In this section wee marke no particular , but this one , that the first father of Christ according to the flesh , reckoned in this Genealogie , Adam , is called the sonne of God , to wit , both by creation , and regeneration : for in it , wee haue manifold comforts discouered vnto vs , if wee conioyne the end of this Genealogie with the beginning . For in the beginning thereof wee see that the first Adam is the sonne of God , and the same by diuine dispensation ; the the first father of Christ according to the flesh , and so as Euthymius said of Dauid , he is , et deifilius , & pater dei . In the end of it againe wee see , how Christ the son of God , doth also become the sonne of man. A marueilous dispensation , that man made by God , should become a father to Christ , who being very GOD , would also be made the sonne of man , that by him men might be made the sonnes of GOD. See what a binding corner-stone the Lord Iesus is , knitting together not man with man onely , Gentiles with Iewes , but man with God also , and that not by a personall vnion onely , which hee hath perfected in himselfe , but by a spirituall vnion also , by which he vnites all the members of his misticall body in a blessed peace and fellowship with God : and this hath hee now begun , and shall perfect in the end . O what a comfort is heere ! that Gnamith , Iehoua , the fellow , or companion of Iehoua ; for so the father stiles his sonne Christ Iesus , should now become ( Emanuel ) God with vs , yea as Iob calles him ( Goel ) our kinsman , neerest to vs of flesh and blood , clad with power and might from God , to reuenge our blood , to redeeme our life , to restore our lost inheritance Where shall we finde such ioyfull tydings as these are ? We read that vnder the Law , the Lord came downe to Mount Sinai , and Moses went vp ; a great fauour indeed , that the Maiestie of God should come downe to visite his owne creature , and should honour man , by keeping dyet to speake with him in so homely a manner . But vnder the GOSPELL , in a more fauourable manner the Lord shews himselfe familiar with men , for not onely doe his holy Angels ioyne in company with shepheards , but himselfe becomes the sonne of man , walking among men , to mak men the sonnes of God. Let vs meditate vpon this mercy , that howsoeuer wee be not able to conceiue the greatnesse thereof , yet at least wee may grow in thankfulnesse to our God for it : he came to seeke vs , hee found vs imprisoned , bound with the fetters of our sinnes , hee hath loosed our bands , gone vp againe before vs , and bidden vs follow him , worthy are wee of double shame , and confusion , and that our second woe should be worse then our first , if wee will not arise to make hast and follow him . The sinnes done against the Law may be cured by the grace of the Gospell , but if the grace offered in the Gospel be despised , remaines there any other sacrifice for sinne ? None at all , but a fearfull looking for of iudgement , and violent fire . Beside this , we are here confirmed in two other notable points of Christian religion , the one is , of Christs marueilous Incarnation , by which hee became the sonne of man , the other is of our supernaturall Adoption , whereby wee become the sonnes of God. Wee beleeue that our first father Adam was a very naturall man , yet neither gotten of a man , nor borne of a woman , but formed immediatly by the hand of God , and that of the earth , being as yet a virgin ( so to call it with Ireneus ) for neither had the Lord rayned vpon it , neither had the hand of man tilled , or laboured it : as likewise wee beleeue that Euah was a naturall woman , yet neither begotten by a man , nor borne of a woman , but formed of Adams rib , immediately by God. Why then will we doubt that Christ was made a very naturall man , yet not begotten by man , but formed of Dauids seede in the virgins wombe , by the immediate operation of the holy Ghost ? Indeed if the first Adam had beene begotten of the seede of man , it might probably haue beene thought that the second Adam was begotten of Ioseph , but seeing the first Adam was formed of the earth , by the hand of God immediately , it was also conuenient , that the second Adam , who was to bring home man againe to GOD , should be made man by the hand of God , without the operation of man , that so the second Adam , might haue with the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same similitude and likenesse of generation . The other point , wherein here wee are confirmed , is of our owne supernaturall Adoption : wee see that the sonne of God is become the sonne of man ; the sonne of Dauid ; of Abraham ; of Adam ; and why then will wee not ( saith Chrisostome ) be strengthned in the faith , to giue glory to God , by beleeuing that the sonnes of Adam and Abraham , following the Adoption , shall also be made the sonnes of God ? surely in mans iudgement , it seemes more impossible that God should become Man , should walke on earth , in the shape of a Seruant , and suffer the ignominious death of the Crosse , then that man should be exalted vnto heauen , and crowned with glory ; yet the first of these we see done , and wee beleeue it , why then shall wee any more doubt of the second ? especially seeing it was not in vaine , and for nothing , that the God fo glory humbled himselfe vnto so base an estate : No , no but that from our basenesse he might raise vs vp into his glory . The second section of this Genealogie is , from Noah to Abraham by other tenne Fathers , Sem , Arphaxad , Sale , Heber , Peleg , Regu , Sarug , Nahor , Terah and Abraham . In this , wee obserue no thing , but that of Noah his three sonnes Iaphet , Sem , and Cham , from whom all mankind are descended , the Lord makes choise of the second , Sem , to be the father of Christ , according to the flesh ; and where Sem also had many sonnes , hee passes by them all , and makes choise of Arphaxad , and so contracting his promises into narrower bounds , he makes vp the couenant with the Hebrews , and is content to be named the God of Sem , which is the first time , that euer we read God to haue beene called the God of one man more then of another . Where , least of our weaknesse , wee should faint , and be discouraged , when we heare that Iaphet our father , of whom wee are descended , is not in the line of Christs parents , let vs remenber that promise which God made to Iaphet , and his posteritie , at the same time that he entred into couenant with the house of Sem , and wee shal be comforted : for then the Lord promised that hee should perswade Iaphet to dwell in the tents of Sem , that is , in most louing manner he should allure the posteritie of Iaphet to embrace the couenant made with the house of Sem ; like as at this day , praised be God , he hath performed . For now partly obstinacie is come to Israel , till the fulnesse of the gentiles come in . Sixteene hundreth yeares did the Lord dwell in the house of Sem , and now other 1600 yeares hath he dwelt in the house of Iaphet ; going through the seuerall families thereof : among whom hee hath also visited vs in these ends of the earth , his holy Name againe be blessed therefore for euer : for now wee see that vnto vs no lesse then to them appertaineth the promises of Mercie , and couenant of Grace . And therefore though our parents be not among the progenitors of Christ , according to the flesh , for that is the priuiledge of our elder brethren the Iewes , that theirs are the fathers of whom Christ is come , according to the flesh , yet let vs endeuour to make sure this comfort to our selues that we are come of him , according to the spirit , & grace of regeneration . When that woman in the gospell cried out after our Lord , Blessed is the wombe that bare thee , and the papps which gaue thee sucke , she receiued this answere from him , yea , rather blessed are they that heare the word of God and keepe it . And when againe one told him , behold thy Mother , and thy Brethren stand without , desiring to speake with thee , he answered , who is my Mother , and who are my Brethren ? & he stretched out his hand , toward his Disciples , and said , behold my Mother , and my Brethren . Now it is knowne that many of his Disciples were not his kinsmen , according to the flesh , but to remoue all scruple , and to shew how much hee esteemes of the spirituall kindred , he subioynes , For who soeuer shall doe my fathers will , who is in heauen , the same is my Brother , and Sister , and Mother . It is true indeede all Christs progenitors were blessed , being honoured by him , and endued with faith by his grace ( teaching by the way ) all children to communicate the best things they haue vnto their parents , yet is it true of them all , which Beda cited , by the Rhemists themselues , said , of the Virgin Mary , She was blessed indeede in that she was the tempor all meane and minister of the Incarnation , but much more blessed in that she continued the perpetuall keeper of his word : that is , blessed indeede in that she was the mother of our Lord , and conceaued him in her wombe , but much more blessed for conceauing him in her heart by faith . Then our instruction is , that though neither our names , nor our Fathers , be in the catalogue of Christs progenitors , yet if we be in the roll of his children and brethren wee shall haue comfort sufficient : though hee be not come of vs according to the flesh , if wee be come from him , according to the spirit , as his sonnes , and daughters by regeneration , wee shal be blessed in him , euen as they were . The third section containes the roll of Fathers , from Abraham to Dauid ; fourteene in number : Abraham , Isaac , Iacob , Iuda , Phares , Esrom , Aram , Aminadab , Naasson , Salmon , Booz , Obed , Iese , and Dauid . Where first , it comes to be considered , how is mention made that Iacob begat Iuda and his brethren , more then that Abraham begat Isaac and his brethren , or that Isaac begat Iacob and his brother : the reason is , that all the sonnes of Abraham did not belong to the couenant , howsoeuer circumcised ; neither did the Lord choose their posterities to be his Church and peculiar people , as hee did choose the sonnes of Iacob , and their children . for vnto them all pertained the Adoption , and the Glory , and the Couenants , and the giuing of the Law and the seruice of God , and promises . What a dispensation is this , all the sonnes of Iacob are pertakers of the externall Adoption , not so the sonnes of Abraham ? But so it is , the calling of the Lord is freely : he is debtor to none , and therefore they to whom his calling is come , should so much the more acknowledge themselues obliged to his mercy , as this day wee are bound to doe ; considering that he hath passed by so many of the sonnes of Adam , so many of the families of Iaphet , more famous and honourable , then wee are , and hath beene pleased to make his couenant with vs ; but let vs be wise , euer remembring that there are many within the couenant externally Adopted , who doe not for all that belong to the election of grace , and therefore giuing thankes to God for the one , that wee are in the couenant , and haue receiued the seales thereof , let vs prease further to be pertaker of the other , that is , the grace of the Couenant . Next , it is to be considered heere , why in this Genealogie Thamar , Rahab , and Bethsabe , are mentioned among the mothers of our Lord , and not Sara , nor , Rebecca , women famous for godlinesse ; whereas this Thamar , howsoeuer shee had an earnest desire of seede , and thereby declared her faith in the promises of God , yet shee sought it by an vnlawfull incestuous copulation with her owne father in law ; and Rahab by Nation was a Cananite , by conuersation a harlot , and Bethshabe the wife of Vriah was shee with whom Dauid committed double adultrie . The reasons of this are many , but wee content vs with three : the first is to humble the Iewes : the second is to comfort sinners : the third to shew the great glory of Christ. As for the first , it is knowne how insolently the Iewes gloried that they were the posteritie of Abraham , neglecting the vertues of their fathers , they boasted that they were their children , esteeming their fathers vertue a sufficient Apologie and defence of all their vices : and therefore to humble them , the blemishes of their parents are purposly shewed in this Genealogie . And to teach all men that true Nobilitie is not in the priuiledges of flesh , but in the graces of the minde , neither to be sought without vs in the prerogatiues of our parents , but within our owne proper vertues , whereby we are rectified . But at this day it may be spoken to many , which , as Nazianzen records , was sometime answered to a Noble man , despising another that was come of meane parentage , & boasting of his owne nobilitie , mihi , inquit , probro genus meum est , tu autem generituo : My parentage is a reproach to me , but thou art a reproach to they parentage . The second reason is to comfort poore penitent sinners . The Lord Iesus came into the world non vt iudex , sed vt medicus , not as a iudge , but as a Phisitian , non vt nostra fugeret opprobria , sed extingueret potius : that hee might not shunne our reproches , but rather that hee might blot them out , and heale them . If it had pleased him hee might haue created mans nature anew , such as had neuer sinned , as was Adams nature before the fall , such a one , I say , might hee haue created , and ioyned it in a personall vnion with his diuine , but if so hee had done , where then should haue bene the comfort of sinners , wee had still remained vnder desperation , without any hope that this nature of ours , should euer haue beene deliuered from the corruption thereof , but that now hee assumed our nature , which once was sinfull , and hath fully seperated it from all sinne , it giues vnto vs liuely hope , that hee will also sunder vs from our sinnes , so that they shall not be able to hinder our spirituall fellowship , and communion with him . The third reason is , to manifest Christ his greater glory , by declaring to the world , that hee tooke no holinesse of his fathers . If all his parents mentioned in this Genealogie had bene famous for godlinesse onely , it might haue beene thought a small matter for Christ to be holy , that was come of so holy progenitors ; but in that he descended of sinnefull parents , and yet was borne a holy one , and without sinne , it declared him to be that great high Preist , holy , harmeles , vndefiled , separate from sinners , who giueth holinesse to all that are in communion with him , but takes not holinesse from any . This is his peculiar glory belonging to himselfe alonely , and to none other . And therefore the Papists , while as they goe about to honour Christ , by affirming that his mother the blessed Virgin was conceiued and borne without sinne , doe in very deede rather dishonour him : as if from her , he had taken the holinesse of his nature , or that hee could not haue beene conceiued and borne without sinne , vnlesse his mother had beene conceiued and borne without sinne before him . They might consider that the holy Ghost , by whom our Lord was conceiued , could very well discerne the seede of Dauid in the Virgins wombe , from the sinnefull corruption thereof ; he tooke that seede ; hee sanctined it , and separated it from sinne , and of it framed the humane body of our Lord , and this is the true doctrine , reseruing to Iesus Christ his proper glory , and to poore sinners their necessary comfort . But the contrary doctrine of the Aduersaries , long before vs , was condemned by Bernard as a presumptuous noueltie , the mother of Temeritie , the sister of of Superstition , the daughter of Leuitie ; so hee termed that vnaduised attempt of the Channons of Lyons , who first did institute a feast of the conception of Mary , to be obserued in the Church , in the honourable remembrance of her conception without sinne : for it is , saith he , the onely prerogatiue of Christ , who was to sanctifie all : hee came without sinne , to take away the sinnes of others , quo excepto , de caetero vniuersos respicit ex Adamo natos , quod vnus humiliter , de seipso , & veraciter consitetur : In iniquitatibus conceptus sum , et in peccato fouit me mater mea . What then wil be the reason of this festiuall conception ? how shall that conception be esteemed holy , which is not of the holy Ghost , but of sinne ? or how shall it be honoured with a feast , which is not holy ? Lubenter gloriosa virgo tali honore carebit , quo vel peccatum honorari , vel falsa induci videtur sanctitas : willingly , saies hee , will the glorious Virgin want such honour , by which either sinne seemes to be honoured , or a false holinesse brought into the Church . In the rest of this section no other particular is to be touched , but that Salomon begets Booz of Rahab , who was a Cananitish woman ; and Booz begets Obed of Ruth , a Moabitish woman ; both of them Gentiles , yet reckoned in by name among Christs mothers , according to the flesh , and that for the comfort of the Gentiles also , to let vs see that God is no accepter of persons , but that whosoeuer calles vpon the name of the Lord shal be saued : for , in Christ Iesus neither Circumcision auailes any thing , nor vncircumcision , but saith which workes by loue . Both Iew and Grecian , bond and free , male and female , are now all one in Christ Iesus . And if we be Christs then are wee Abrahams seede , and heires by promise . The fourth section containes the roll of Fathers , from Dauid vnto Zorobabel ; where againe Saint Mathew , and Saint Luke takes diuerse courses ; for where Saint Mathew diduces the line from Dauid by Salomon , Saint Luke brings it downe from Dauid by Nathan , not Nathan the Prophet , but another of that name , Dauids sonne by Bethshabe , and so Salomons brother germaine . Where if the doubt be moued how our Sauiour could discend of them both , they being two brethren , it is answered that by the Law established among the Iewes , it was prouided that if a man had died without issue , his brother , or neerest kinsman , was bound to marrie his wife , and raise vp seede vnto him : now Salomons race , we may see , ended in Ieconiah , the eighteenth man after him , according to that word of the Lord , by Ieremie . O Earth , Earth , Earth , heare the word of the Lord , thus saith the Lord , write this man childelesse , for there shal be no man of his seede that shall prosper , and sit vpon the throne of Dauid , or beare rule any more in Iuda . It is true that to this same Ieconiah children are ascribed , 1 Chro. 3. but these are children by succession , not by generation . And therefore Ieconiah , as I haue said , dying without issue , Salathiel the sonne of Neri , in the line of the other brother Nathan , comes in , as neerest Heyre , and is reckoned by Saint Mathew the sonne of Ieconiah , to wit , Legall . For wee must vnderstand , that there was a double discent vsually reckoned among the Iewes , the one Legall , the other Naturall : the Naturall discent was , when as one by Naturall generation discended of another , the Legall when one not naturally discended of another , yet succeded as neerest of kinne to the inheritance , now to let vs see the agreement of the Euangelists , Saint Luke diduces the Naturall line of Christ from Dauid , making it knowne how Christ , by Nathan , is the Naturall sonne of Dauid , according to the flesh , but Saint Mathew diduces the Legall line of Christ from Dauid , making it knowne how Christ , as Salomons heire and lawfull King of the Iewes , succeeded , as neerest of kinne , to sit vpon the throne of Dauid his father ? For the which also Saint Mathew calles him , borne King of the Iewes , and the Iewes themselues could not name any of there nation neerer then he , and therefore hauing no lawfull exception against him , cryed out in their wilfulness : Wee will haue no King , but Caesar. This is necessary for vs to obserue , that Christ our Lord is not the Naturall sonne of Salomon , neither read we , that at any time it was promised that so he should be , but hee is the Naturall sonne of Dauid by Nathan , and yet Salomons lawfull heire , whereof it is euident that our Lord , euen in respect of his manhood was a Noble man , yea , a borne King , discended of the most honourable and ancient stocke that euer was in the world , and therefore we haue no cause to be ashamed , neither of him nor of his testimony , but so much the more to loue him , who being euery way so honourable a person , yet for loue of vs was content to be dishonoured , yea , to suffer the shamefull death of the Crosse. And in this suddaine decay of Salomon his temporall kingdome , & posteritie , the one whereof was weakned by the folly of his sonne Rehoboam , whereby hee procured the abstraction of tenne parts of the kingdome from him ; the other ends in the eighteenth man after him : all men may learne what dangerous sinnes , the sinnes of spirituall and corporall whooredome are . Salomon to stablish and encrease his posteritie , hee multiplied Wiues , contrary to the commaundement of God ( who did make one woman , for one man , though he had aboundance of spirit , and might haue made many , yet he would not , because he sought a godly seede : ) and by this euill hee was carried to a greater , for the pleasure of outlandishwomen , he tollerated their abhominable idols in a holy land , and was himselfe at length polluted with their Idolatrie . And therefore receiued hee this fearefull recompence of his errour , that the Lord diuided his kingdome , and cut off his posteritie , so that of all his seede , which hee had multiplied , there was not one to sit vpon his throne . In the last section the difference is , that from Zorobabel , the sonne of Pedaiah and nephew of Salathiel , Saint Mathew reckons by Abiud , otherwise named Hananiah , 1 Chro. 3. the fore fathers of Ioseph , nine in number : Saint Luke againe reckons the forefathers of Mary , eighteene in number from Rhesa : this Rhesa was the second gouernour of Israell after the captiuitie , called by Philo , Rhesa Mesciola , or as 1 Chro. 3. Meshullam . Now in the end of these lines all the difficultie is , that Ioseph by Saint Mathew is called the sonne of Iacob , but by Saint Luke the sonne of Eli , for resolution of it we must vnderstand that hee is called the sonne of Iacob , because Iacob was his Naturall father , but the sonne of Eli , because Eli , the Naturall father of Mary , was Iosephs father in law . And therefore is it to be obserued , that in Christ his Naturall line , diduced by Saint Luke , Ioseph is the onely man who is not Christs Naturall father , but supposed onely of man so to haue beene , where all the rest are Christs Naturall fathers , according to the flesh , and Eli the Naturall father of Mary , the mother of our Lord , for it is euident that our Lord sprang out of Iuda . Of all this then , as was said before , if we take a short view , of the person of Christ Iesus , vnspeakable is the comfort that shall arise vnto vs : for wee shall see how meete and conuenient a person he is to doe the worke , whereunto he is consecrated . He is called by Zacharie , Gnamith , Iehouae , the fellow , or companion of the Lord : which the Apostle to the Philippians ☜ expounds , when hee saith , that he was equall with God ; and this is in regard of his diuine nature : for these stiles doe clearly point out in him a nature aboue the nature of any creature , Angel , or man , hee is called againe by patient Iob , Goel , my kinsman : for by the eyes of faith hee saw his incarnation long or euer it was accomplished , and this is in respect of his humaine nature , for which also Iacob calles him in his Prophesie , Shiloh , which signifieth that little skin , or tunicle of flesh , wherein infants are wrapped , when they come into the world : thereby pointing out also his humane nature : hee is also by Es●y called , Gnimmanuel , God with vs , and this is in respect of his vnited nature . Heere wee must vnderstand the word , Goel , vsed by Iob , properly signifieth a redeemer or reuenger ; from the word Gaal , redemit , vindicauit . Now , by the Law , the power to redeeme the inheritance belonged to the neerest kinsman , as likewise the power to reuenge blood , for which it is vsed , to signifie a kinsman , so then our inheritance being lost by reason of our sinne , and the posteritie of Adam ▪ cruelly slaine and murthered by Sathan , here comes in our kinsman of our owne flesh and blood , the sonne of Adam , to redeeme againe our inheritance , and to reuenge our blood . Yea , to doe that which neuer was done by any tipicall redeemer , or reuenger : for they might haue slaine him that flew their brethren , if they had found them out of the Citie of refuge , but could not giue life againe to their brethren : but the Lord Iesus , hath not onely slaine the murtherer Sathan , finding him without a Citie of refuge , but hath like a mightie conqueror , restored life to his brethren . In this Genealogie wee haue seene how hee is our kinsman , and in the next Treatises wee shall see how among all the sonnes of Adam neuer any , but hee was consecrated and endued with power and calling from aboue , to be an Auenger , a Redeemer , and a Sauiour of his brethren . REVEL . 7. 12. Praise , and Glory , and Wisedome , and Thankes , and Honour , and Power , and Might , be to our God for euermore . 1 TIM . 1. 17. Vnto the King euerlasting , Immortall , Inuisible , vnto God , onely wise , be honour and glory for euer , Amen . A TABLE SHEVVING the Harmony of S. Mathew , and S. Luke , in the diduction of Christs GENEALOGIE . Heere S. Luke reckoneth alone , stepping vp by twenty degrees higher in the GENEALOGIE of our LORD then Saint Mathew doth . GOD. Adam . 3 Seth. 4 Enosh . 5 Kenan . 6 Mahalaleel . 7 Iared . 8 Henoch . 9 Methusalē . 10 Lamech . 11 Noah . 12 Sem. 13 Arphaxad . 14 Sa●e . 15 Heber . 16 Peleg . 17 Regu . 18 Sarug . 19 Nahor . 20 Terah . Heere the two Euangelists reckon on together the Naturall line of our Lord , from Abraham vnto Dauid . Abraham 21 Abraham . 22 Issac . 23 Iacob . 24 Iuda . 25 Pharez . 26 Ezrom . 27 Aram. 8 Aminadab . 29 Naasson . 30 Salmon . 31 Booz . 32 Obed. 33 Iesse . From Dauid Saint Mathew reckons the legall line of Christ , to let vs see that christ was lawfull King of the Iewes , & succeeded by the law as neerest of kinne to sit vpon the throne of his father Dauid . 34 David Salomon . Roboam . Abia. Asa. Iosophat . Ioram . Ozia . Ioatham . Achaz . Ezechia . Manasse . Amon. Iosias . Ieconias . Here ends the race of Salomon . From Dauid Saint Luke reckons the naturall line of Christ , to let vs see that Christ is the sonne of Dauid , naturally discended of him by Nathan according to the flesh , for the Messiah was promised to be the sonne of Dauid . 35 Nathan . 36 Mattatha 37 Mainan . 38 Melea. 39 Eliakim . 40 Ionan . 41 Ioseph . 42 Iuda . 43 Simeon . 44 Leui. 45 Matthat . 46 Iorim . 47 Eliezer . 48 Iose. 49 Er. 50 Elmodam . 51 Cosam . 52 Addi . 53 Melchi . 54 Neri . Where S. Mathew cals Salathiel the sonne of Ieconias , vnderstand his legall sonne succeding as neerest of kin . Salathiel . Pedaiah . Zorobabel . Where S. Luke cals Salathiel the sonne of Neri ▪ vnderstand the naturall sonne of Neri . S. Mathew reckoneth in this line the forefathers of Ioseph . Abiud . Eliakim . Azor. Sadoc . Achim . Eliud . Eleazer . Nathan . Iacob . Ioseph . Ioseph is called by Saint Luke , the sonne of Eli , because he was his sonne in law . S ▪ Luke againe reckoneth in this line the forefathers of Mary . 58 Rhesa . 59 Ioanna . 60 Iuda . 61 Ioseph . 62 Semei . 63 Mattathia . 64 Maath . 65 Naggi . 66 Esli ▪ 67 Naum. 68 Amos. 69 Mattathias . 70 Ioseph . 71 Ianna . 72 Melchi . 73 Leui. 74 Matthat . 75 Eli. 76 Marie . IESVS CHRIST that blessed seede , promised to Adam , Noah , Sem , Abraham , Isaac , Iacob , Iuda , Dauid , Zorobabel , and Mary . THus you haue the golden line reaching from ADAM to CHRIST : it beginnes at the first Adam , and is absolued in the second : it containes a roll of the Fathers , who through the priueledge of the first borne , were ordinary Doctors , and cheife lights of the Church , till the comming of Christ. Vpon this golden line runnes the whole booke of God : he that would read it with profit , must remember the course of the spirit of God in the diduction of this line . If at any time he diuert from it , it is onely to interlace some purpose , which may cleare the storie of the line . So with the description of the linage of Seth , hee adioynes also a description of the house and off-spring of Cham , who are not in the line . Likewise when he draws the Genealogie of Sem , hee entreates of the posteritie of Iaphet , and Cham , and as hee handles the Historie of Abraham , Isaac and Iacob , so likewise the historie and posteritie of Nahor , Ismaell , and Esau. But as we may easily perceiue , he insists not in the historie of them who are beside the line , but hauing spoken so much of them as may cleare the storie of the line , he lets them alone , and returnes to his purpose , alway following forth the line , till he come to the promised Shiloh . THE SECOND TREAtise , of Christ his Baptisme . THe second ground of doctrine we proposed to be entreted of , is the Baptisme of CHRIST , wherein we haue as I said before his most solemne consecration to the publicke office of the Mesiah . Hitherto hee had liued a priuate life , for the space of twentie nine yeares , and now beginning to be thirtie years of age , hee is manifested vnto the world , by doing the great worke of a redeemer , for which he came : for so Saint Peter reckons all the time of his publicke charge , and ministration , to haue ben from the Baptisme of Iohn , to the day of his ascension . Many Kings , Preists , and Prophets , hath God sent vnto his Church since the beginning of the world , but neuer one like Iesus , the great King , high Preist , and Prophet of the Church , and therefore it is not without cause , that exordium tanti officii tot est mistriis consecratum . Neuer one was sent to doe such a worke as he , and therefore neuer one had such a calling , and confirmation as hee , for now the heauens are opened , the holy Ghost in a visible shape discends vpon him , and God the father by an audible voice from heauen , doth authorise him . The principall end of this Treatise will be to teach vs how Iesus is become ours , which is a speciall and necessary point for vs to learne . The parts of his Consecration are two ; In the first wee see , how the Lord Iesus by receiuing the Sacrament of Baptisme , doth come in our place and roome , as our kinsman , as the first borne of his brethren , as the head of his misticall body ; in a word , as our cautioner , acting , and obligating himselfe to pay our debt , and to fulfill those points of righteousnesse which we were bound to fulfill , but could not doe by our selues , and so , to releiue , and redeeme his brethren . In the second wee see how the father not onely accepts him as debtor for vs , but also designes and ordaines him to this great worke , by annointing him with his holy spirit . And thereafter in a publicke assembly of the people at Iorden , in most solemne manner , by an audible voice from heauen , proclames him , to be that great high Preist , by whom onely attonement must be made betweene him and vs. These two ioyned together make vp vnto vs a most sure ground of Christian comfort . If first we consider that the Lord Iesus , for the loue hee bare to the glory of his father , and saluation of his brethren , voluntarily steppes into our roome , and in our name becomes obliged to his father , according to that notable Prophesie . Psal. 40. 6. 7. which yet were a small thing were it not that the second followes , to wit , that the Father of his infinit wisedome finding out in Christ a way to preserue both the glory of his mercy , and iustice , doth of his speciall loue toward vs , not onely accept him , but ordaine him to doe the worke of a mediator , imponing to him , that singular law of a redeemer , which was neuer imposed to man nor Angell , as we shall here hereafter . And here wee learne how by most sure right the Lord Iesus becomes ours , to wit , by the surest right that can be , namely , the free gift of God , hee is giuen for a Prince of saluation to vs , according to these testimonies , both of Angels and men , speaking by inspiration of the holy Ghost . Vnto you this day is borne in the Citie of Dauid a Sauiour , which is Christ the Lord. Againe , God so loued the world , that hee hath giuen his onely begotten sonne , that whosoeuer beleeues in him should not perish . And againe , Christ Iesus is made vnto vs , of God , wisedome , righteousnesse , sanctification and redemption . Looke then what way any other thing is ours , which most properly wee may call ours , that same way Christ is ours ; namely by the free and sure gift of God. If we know , and beleeue this , we shall finde it a most sure ground of comfort to vphold vs in the houre of tentation . It is true , Gloriatio Ecclesiae , est omnis Christi actio : Euery action of Christ is the Churches reioycing and comfort , but what reioycing shall wee haue in any of his actions , if this ground be not first laid , that he is ours , and what he did hee did it for vs , and vnto vs ? If he had not died for our sinnes , and risen for our righteousnesse , what could his death and resurrection haue profited vs ? But here is the ground of all , that he is giuen vnto vs of the Father for a Sauiour , whereunto most willingly hee condescends , and for which worke the spirit annoints him , so that now hee is not another , nor a stranger to vs , but our owne , by diuine ordination , ☜ and all that hee does , is for vs. These being premitted , we come now to the particular historie of his Baptisme , as it is set downe by Saint Luke , Chap. 3. Ver. 21. LVKE 3. 21. Now it came to passe , as all the people were baptised . VVHat these people were , you may vnderstand out of the 7. Chap. ver . 29. 30. for there it is said , that the Pharises and expounders of the Law , despised the counsell of GOD , and would not come to be baptised of S. Iohn . Here then comes poore Publicanes , and sinners , and goes before them into the kingdome of God. There are many of euery sort of people ( as we may read ) saued in the Gospell , but of Pharises wee finde none but one , namely , Nicodemus : no sort of men are further from the kingdome of God then proud iusticiars . For as a vessell full of one liquor is not capable of another : so the soule which is filled with a vaine conceit of her owne righteousnes , is not capable of the grace of Christ. Huiusmodi animum gratia non intrat , &c. Grace entreth not into such a soule , because it is full , neither doth grace finde any place to dwell therein And againe , Non est quo intret gratia vbi , &c. There is no place for grace to enter in , where merit hath possession : what thou attributest to merits is wanting to grace . I will none of that merit which excludes grace . But that the Lord Iesus comes in among these poore people , it shewes his wonderfull loue , and rare humilitie : his loue , for to the end that hee might help vs , hee would be like vs , he assumed our nature , and in it abhorred not the company of poore sinners . Tu cum homo esses , deus esse voluisti , vt perires , ille cum esset deus , homo esse voluit : vt quod perierat , inueniret . Thou being a man didst presume to be as God , and so diddest perish , but hee being God , would become man , that he might saue man who was lost . Wee see by experience , that if a man fall another cannot raise him , vnlesse hee bow himselfe downe vnto him , hee that will stand in his statelinesse can neuer raise vp him who hath fallen before him , the Lord Iesus that hee might raise vs , was content to bow downe vnto vs , and like a Phisitian among patients , so hath he his conuersation among poore and miserable sinners . Thus by a course plaine contrary to Adams course doth the LORD IESVS remedie that euill , which Adam brought on himselfe , and his posteritie : for Adam being in honour aspired foolishly to be like vnto God , but he not onely came short of that whereunto hee reached , but lost that good also , which he had before . Then he was clad with the glorious Image of God , now hath hee for a garment the skinnes of beasts , and being so busked , the folly of his presumption is checked and sore rebuked by the blessed Trinitie , Ecce , Adam , factus est quasi vnus ex nobis . But what the first Adam lost by his proud transgression , to himselfe and his children , the second Adam hath recouered , by his humble obedience : being equall with God , hee is found in shape as a seruant . Now man may reioyce and say , Ecce deus quasi vnus ex nobis , behold God is as one of vs. Now Iesus is among sinners , Gnimmanuel , God with vs now the word is made flesh : now the tabernacle of GOD is with men : now God is come downe , not in the likenesse of men onely , as they of Listra thought of Paul and Barnabas , but clad with the very nature of man. Let vs reioyce in this goodnesse of our God , for this cause is hee among men , that he might raise vs vp , and set vs among Angels in the heauenly places . Againe it is said by Saint Mathew , that Iesus came to Iohn , to be baptised of him ; hee might haue sent for Iohn , but he comes vnto him : hee who hath the Baptisme of the holy Ghost to giue vnto all his brethren , doth now come , and seeke the Baptisme of water from one of his owne seruants . Why is this done ? surely to recommend vnto men the reuerence of that ministrie , which GOD hath appointed in his Church : no conceit of thy greatnesse should make thee disdaine it , since the sonne of God by his example before thee , hath honoured it . Hee would not teach and baptise the Eunuch by his spirit , hee sent Philip to doe it : hee would not teach , and baptise Cornelius by an Angell , hee sent Peter to doe it : hee would not baptise Paul by himselfe , suppose hee conuerted him by himselfe , he sent Ananias to doe it . It is an order stablished in his Church , by the foolishnesse of preaching to saue them who beleeue : now none can beleeue vnlesse they heare , they cannot heare but by preaching , and none can preach , except they be sent : let it therefore content men to goe to the base seruants of CHRIST , in worldly things far inferiour to themselues , and seeke saluation by such meanes as God in his wisedome hath thought good to giue it , or else be sure they shall neuer come neere it . But now let vs come and see why Iesus is baptised , seeing hee had neither sinne to be forgiuen , nor nature to be renewed . The reasons are many , but wee will especially speake of three , the first is giuen by himselfe : for when Iohn refused to baptise him , aledging hee had more neede to be baptised of him , hee receiued this answere , let alone now , for it becomes vs to fulfill all righteousnesse . As for the righteousnesse of the Law morall , hee had fulfilled it perfectly from his youth : for hee was the innocent Lambe of God , without spot or blemish , neuer guile was found in his mouth : But now he will say , there is more required of me then the performance of that common Law , giuen vnto all men , there is the singular law of a redeemer , which yet I haue to fulfill : a law neuer imposed to Angell nor man , but onely to the sonne of God , Christ Iesus ; by which he was bound so to loue his father , that hee behoued to vindicate the glory both of his iustice and mercy , and so to loue his brethren , that he behoued to take the debt of their sinnes vpon him , and satisfie his fathers iustice for them : this is it will our Sauiour say , that high point of righteousnes , which yet I haue to fulfill , and for which I must be baptised , that by receiuing of Baptisme , I may become obliged to doe that for my brethren , which they could not doe for themselues : for as he that receiued circumcision , by that same very deede , became bound to fulfill the whole law : so hee who receiues Baptisme , becomes obliged to euery condition of that couenant , whereof Baptisme is a seale . That wee may the better vnderstand this , wee are to know , that the couenant of grace , whereof BAPTISME is a seale , hath two parts in it , to wit , GODS part , and mans : GODS part of the couenant containes promises made to vs of the remission of our sinnes , and renouation of our nature , comprised in this one word , I will be your God. Our part againe containes promises made to God by vs , of faith and obedience , comprised in this one word , we shal be his people . Now as Baptisme is a seale of God his part , confirming the promise of the remission of our sinnes , and renouation of our nature , vnder which two all other good things are comprehended , that way Christ our Sauiour did not receiue it for himselfe , seeing as I haue said , hee had neither sinne to be forgiuen , nor nature to be renewed : but as it is a sacrament of the resignation of our selues to God , and a band , whereby we become obliged to be his , by acceptation of his badge , and marke vpon vs , that way Christ receiued it , that by accepting the seale of the promise , hee might become obliged in our name , as our head , to fulfill that which wee promised , but first behoued to be performed for vs by himselfe , and at last shall in vs all , by his grace , also be perfected . And so we see that sicut nobis natus est , ita etiam nobis baptisatus est , as hee was not borne for himselfe , but for vs , so was hee not baptised for himselfe , but for vs. Secondly he was baptised that he might sanctifie Baptisme to vs , and giue it authority to become a seale of grace vnto vs , vt nobis secundae natiuitatis consecraret lauacrum , and a lauer of regeneration , as the Apostle calles it . He was washed saith Ambrose in the water of Iorden , non mundari volens , sed mundare , not to be made cleane by water , but to make the water ( wheresoeuer vsed to this purpose ) cleane , for so holy and heauenly a worke , that Baptisme being consecrated by him , might be an holy meane to consecrat vs. It is true indeede that Constantine the great deferred his Baptisme , till hee might be baptised in Iorden , where our Lord was baptised , though by reason of sicknesse hee was forced to receiue Baptisme else-where : but euen as the Lord Iesus by consecrating bread and wine which grew in Canaan , did thereby sanctifie all bread , and wine , in any part of the world , to be a Sacrament of his bodie , and blood , it being vsed according to his institution , so by washing in the water of Iorden he hath sanctified water in any part of the world , to be a Sacrament of regeneration , and remission of our sinnes , if so be it be vsed according to his institution . And thirdly , he was baptised , to seale his fellowship and communion with vs : that cognisance and badge ▪ whereby he will haue his souldiers and seruants discerned from professed infidels , hee first taketh it on himselfe , vt in nullo dissimilis esse● fratribus , ni●i solo peccato : That in no thing he should be vnlike his brethren , except in sinne alonelie . And indeede it should be no small encouragement to vs to fight vnder this badge in the spirituall warrefare if wee doe consider how vnder this same badge , the Prince of our saluation did encounter with Sathan and ouercome him , as after shall be shewed And prayed : ] The Euangelist saith , that when our Sauiour was baptised , he praied , but what hee prayed , he expresses not . Neuerthelesse , we may gather it out of other places of holy Scripture : wherein we shall finde , that he praied for himself , for his church , and for his enemies . Where if it be demanded , what needed our Sauiour to pray for himselfe , seeing hee is very God ; the answere is ready , that he is also very Man : and as man had his owne feares , dolours , and griefes , proceeding from the sense of the heauy burden of sinne , not his owne sinne , I say , for hee knew no sinne , but of our sinne , which was laid vpon him . As also from the sense of that fearefull wrath due to sinne ; for strength , and comfort against these he prayed to his Father , as witnesseth the Apostle , that in the daies of his flesh , he offered vp prayers , and supplications , crying , and teares , to his Father , and was heard also in that which hee feared . Which , as we see in the Gospel he did before his Passion , so now before his entrie to the worke of our redemption ; a worke greater then the worke of our first Creation ; for now he hath to satisfie the iustice of his Father ; to worke the confusion of Sathan ; and to effectuate the saluation of his brethren . And therefore in the entrie of this great worke he prayes , no doubt , for an happy successe thereof , and as it is euident by the answere he receiues from heauen , hee was heard in that which hee prayed for . And in this also our Sauiour learnes vs by his example to sanctifie all our actions with prayer . When he was baptised , he praied : when he was tempted he prayed : when he brake bread , he prayed : when he wrought miracles , he prayed : when he was troubled in the garden , he praied : when he suffred on the Crosse , he prayed . As Isaacs mariage could not but prosper , because it was begunne with the prayer of Abraham his Father , prosecuted with the praier of Eliezar his Seruant , and finished with his owne prayer : so can it not faile , but a blessing must be vpon those honest actions which are begunne , continued , and accomplished with prayer : where otherwise , euen those actions which in themselues are good to the doer , can not be good , where they are done without prayer . Vere nouit recte viuere , qui recte nouit or are : Hee knoweth truely how to liue wel , who knoweth how to pray wel . But best actions without prayer , which obtaines grace to them , are like bodies without spirits : yea , as the body without breathing cannot liue to doe any worke competent to a Naturall life : so the soule without prayer , can doe no worke , that truely is Spirituall . Therefore said Macarius , that continuance in prayer was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the head of euery good purpose , & the crown of euery right , and honest action . But here we are to be warned , that wee content not our selues , with the shadow of prayer , in steed of the substance thereof ; where we are to take heede of these two things : First , that our prayer be not by starts , without making of conscience whether it be or not , but we must continue & perseuere in prayer , remembring , he that sowes sparingly , shal reape sparingly : Secondly , that our praier be not outward , but inward , made with feruencie of spirit , and attention of the minde , remembring hee is the God of the spirits of all flesh , with whom thou hast to speake in praier . It is a godly Meditation of Chrisostomes , that as a man who seekes a thing which hee hath lost in his house , seekes it with such affection , that he forgets all other things ; yea , hee seeth not those things that are afore him , so faine is he to see that which hee is seeking , euen such should be the disposition of a Christian , so earnestly desiring mercy , and grace from God , that till hee finde it , no other thing be in his minde to distract him from seeking it . And vnto this continuance and feruencie in prayer , it should greatly encourage vs , that now we see after our Sauiours prayer the heauens are opened , shewing vs the great vertue of prayer : if wee pray in his name , if we send it vp like incense , perfumed with his merit , flowing from faith in him , it opens heauen vnto vs , & brings vs backe a fauourable answere . Oratio iusti clauis est coeli , ascendit precatio , & descendit dei miseratio . VVhen our Sauiour prayed on Mount Tabor , then was he transfigurated , and his countenance changed : when Peter prayed in the top , or platforme , of Simon the Tanners house , in Ioppe , then did he receiue in a trance the heauenly vision : when Daniel prayed , then the Angell appeared to him : when the Disciples prayed , then the holy Ghost descended vpon them : such is the vertue of prayer , that by it , not onely doe the heauens open vnto men , and out of their treasure send downe necessarie blessings and consolations to them ; but men are also transported and carried vp into heauen , and so begin to practise the first degree of their ascension with Christ , for as by newnesse of life they rise with Christ , partakers of the first resurrection : so by prayer they ascend with Christ , partakers of the first ascension ; which is vnto them an vndoubted pledge of the ascension both of their soules and bodies hereafter . For , if while they are in the bodie , they get accesse to the throne of grace many a time , and finde heauen opened vnto them , how much more when they are separate from the bodie , shall they finde the same . And therefore let vs take great delight in this heauenly , and most profitable exercise of Prayer . That the heauens were opened . HItherto wee haue heard the first point of Christ his consecration to the office of the Mediator : Wherein wee haue seene how by receiuing the Sacrament of baptisme , he did willingly take our debt vpon him , and binde himselfe to make satisfaction to his fathers iustice for it . Now followes the second , how the Father not onely accepts the Sonne , becomming debtor for vs : but also ordaines him to doe the worke of a Redeemer vnto vs , and to this same effect annoints him , and publikely proclaimes and declares him in this great assembly at Iordaine , to be that only high Priest , and peace-maker , by whom attonement is made betweene God , and Man. Let vs ioyne these grounds of comfort togither , and we shall see what a strong fortresse of faith , they make vp vnto vs. Since the Father hath giuen vs Christ for a Redeemer : Since the Sonne hath voluntarily aboliged himselfe , to doe the worke of our Redemption . Since the holie Ghost hath annointed him to this same effect : may wee not now say GOD is with vs , who can be against vs ? Let Sathan calumniate ; let infidelitie , call in question : we see whom we haue beleeued . Our saluation is more sure , then that the powers of hell are able to disanull it . But here wee haue to consider , how by three sundry strong testimonies , God the father witnesseth the willing acceptation of his Son , to this great office of the Messiah , which now is committed vnto him . First , by the opening of the heauens : Secondly , by the sending downe of the holy Ghost , in a visible shape vpon him : Thirdly , by an audible voice from heauen , proclaiming him to be that beloued Sonne of God , in whom the Father is well pleased . The first then is the opening of the heauens , by which visible signe is plainely declared , that Iesus Christ is hee , by whom man hath accesse to the Throne of grace : the first Adam for his transgression , was cast out of earthly paradice , but by the humble obedience of the second Adam , the heauens are opened vnto vs , & we are aduanced to an estate , as far exceeding Adams best estate in paradise , as the second Adam is more excellent then the first : what was figured by the Ladder of Iacob , is now performed by Iesus : for by him , things which are in heauen and in earth , are now gathered togither into one : by him , Angels come down and doe seruice vnto men ; by him , men goe vp to the Father , to worship him . Whereof God willing , we shal speake more at large hereafter . And the holy Ghost came down in a bodily shape like a Doue vpon him . THe second way wherby the Father beares witnesse vnto him , is as you see , by sending down the holy Ghost vpon him , in the similitude of a Doue ; vvhereby his vnction , which in it selfe is spirituall , and could not be perceiued , was represented & notified vnto al the people : for he was not annointed vvith any materiall oyle , but with the oyle of gladnes , according to that Prophesie : The spirit of the Lord is vpon mee , therefore hath the Lord annointed me , he hath sent me to preach good tidings vnto the poore , &c. Where for remouing of all doubts that may here arise , we must vnderstand that Christs vnction , hath in it these two things : the first is , a separating and designing of him to the worke of a Mediator ; & this part extends to the whole person of Christ Iesus , God , and Man. Now in this action of designation , albeit , the three persons of the blessed Trinitie concurre , and so Iesus be both the designer , and the person designed : yet because the father is first in order , this action is ascribed to him , for him hath the father sealed . The other part of this vnction , is the communicating of the graces of the Spirit vnto him : and this is extended onely to his humane nature , so that albeit it be true , that our Sauiour was annointed in both his Natures , because he is our Mediator not in any one of them , but in both : yet we must remember the difference , that his annointing in respect of the diuine Nature imports onely the separating , and designing of the second Person of the Trinitie , to worke the vvorke of mans Redemption . Illius enim opus erat nos restituere , qui ab initio , cum n●n essemus , nos condidit . Nec poterat alius renouare in nobis abolitam dei imaginem , nisi patris imago : For it was his worke to restore and redeeme vs , vvho from the beginning created vs , when wee were not , and had no being . Neither could any other restore the image of God blotted out in vs , but the image of the Father , that is to say , his Sonne Christ. But his annointing in respect of his humane Nature , imports also the communication of the graces of the holy Spirit vnto him , not in measure , as his brethren receiues them , but aboue all measure : for in number he had all graces of the spirit , he wanted none ; and next he had euery one of them in the full degree : in which respects the Spirit was neuer communicated vnto any , but to Iesus Christ alonely . Thus we vnderstand how Iesus was annointed ; which vnction is not here first made , as if before this hee had not beene endewed with the holy Ghost : for wee beleeue that he was conceiued of the holy Ghost ; but here is the first declaration , and publike manifestation to the world , by a visible signe of the fulnesse of grace communicated to him , for the doing of this great worke , whereunto he is now ordained : and this is done partly for the confirmation of Iohn , who albeit hee knew that Christ was come , yet he knew not who hee was , till by this token giuen of God , Christ was pointed out vnto him , for so hee witnesses himselfe . And I knew him not , but he that sent mee to baptise with water said vnto mee , vpon whom thou shalt see the spirit come downe , and tarry still on him , that is he , which baptiseth with the holy Ghost : and partly also for instruction of the people , that by this signes seene of them all , they might know who hee was , whom shortly after the audible voice from heauen , proclaimed to be the Sonne of God. And that the holy Ghost discends vpon him at this time in the similitude of a Doue , and not in the similitude of fire , as thereafter he descended vpon the Apostles , it is to declare vnto vs , both what he is in himselfe , as also what sort of creatures true Christians are made by his grace . As for himselfe , he is a meeke Sauiour : not terrible to penitent sinners , but louing and comfortable , ye shall finde that of all those who in the Gospell came to seeke mercy , and grace , from him , neuer one was reiected , but all of them louingly receiued , and sent away with a comfortable answere : for it was prophesied of him , that hee should not breake the bruised Reede , nor quench the smoaking Flaxe ; and no maruell that hee was kinde to his owne , for he was meeke toward his very enemies : He prayed for them on the crosse , when they were persecuting him to the death , and when his Disciples vvould haue had him bring fire from heauen , to burne the Samaritans , because they held him at the Ports of their citie : he gaue them this answere : yee know not of what spirit yee are , the Sonne of man is not come to destroy , but to saue . The Law was giuen with fire , and thunder , with tempest , blacknes , and darknes , in so terrible a manner , that Moses himselfe did quake for feare : but Iesus the Mediatour of the new Testament , when he comes to proclaime the Gospell ( a doctrine of the ioyfull tidings of mans saluation ) hee comes not in a terrible manner : Neither to accuse nor conuict of sinne , nor to trouble and torment the conscience for sinne , for that is the operation of the Law ; but as the Lambe of God that takes away the sinnes of the world , hee cryes peace to the conscience within , of euery poore penitent sinner , that beleeues in him : he is such a Physitian as being himselfe annointed of the Lord , he cures his patients , not by burning , or cutting , or by any such hard medicine , but onely by annointing them , then the which no gentler kinde cure can be . Whatsoeuer bitternes was in that potion that heales the deadly disease of sin , he dranke it himselfe , and wonderfull it is ; the Phisitian drinkes the potion , and the Patient is healed . And therefore let not penitent and beleeuing sinners feare to goe neere him . And as he is in himselfe , such makes he those who are his , hee endues them with the properties of the Doue , he learnes them simplicitie , lowlinesse and meekenes . As the elect of God , they put on tender mercie , kindnes , humblenes of minde , meekenes , and long suffering : but where there is yet bitternes , anger , wrath , euill speaking , and maliciousnes , by which , after the manner of rauening birds , men deuoure one another : it is an euident argument that such were neuer as yet renued by by the grace of Christ Iesus . And there was a voice from heauen , saying : Thou art my beloued Sonne , in thee I am well pleased . THe third way , by vvhich the Father beareth witnes vnto Christ , is by an audible voice from heauen : where wee haue to consider not onely the testimonie it selfe , but the circumstances that goe before it : as , namely vvho giues the testimonie , God the Father : in vvhat manner it is giuen , by an audible voice : and from what place , from heauen . As for the first , the author of this testimonie may be collected out of the words , to be God the Father : the Sonne comes to make the Father known vnto the world , for no man knowes the Father but the Sonne . No man hath seene God at any time , the onely begotten Sonne , who is in the bosome of the Father , he hath declared him : and the Father againe makes the Son knowne vnto the world , by the holy Ghost : for euen Iohn Baptist , though the greatest Prophet among the children of women , knew not this Sonne of God , till the Father , as we said , pointed him out vnto him . Here then for our further comfort wee haue to consider , how the three persons of the blessed Trinitie concurre together , to worke the great worke of our redemption : for here is the father designing , ordaining , proclaiming : here is the Sonne accepting , and the holy Ghost annointing : these three wrought coniunctly the worke of our first creation : in the beginning of Genesis , mention , suppose obscure , is made of them , by a name Plurall , Elohim , expressing the Trinitie of persons , and a verbe singular , Bara , expressing the vnitie of their Nature , and coniunct operation . But here a more cleare and distinct mention is made of the three persons , yet all working one worke , and that for our comfort , that we considering who it is , hath taken in hand to worke the worke of our saluation , should neither be discouraged , for the power and malice of our spiritual aduersarie , that withstands it ; neither yet for our owne manifold wants , and infirmities , for that grace which Iesus hath receiued , is not for himselfe , but for vs ; that , as saith the Euangelist , of his fulnesse we might all receiue grace for grace : which was figured in that ointment , poured on the head of Aaron , it rested not there , but went downe to the borders of his garments : euen so the grace communicated to Christ , flowes from him to the smallest member of his mysticall body , in such measure , as shall be sufficient , to prepare and perfect them vnto eternall life . The next circumstance containes the manner , by which this testimonie is giuen , to wit , by an audible voice , such as all the people there present might heare , & vnderstand . How this voice was sounded , is needlesse for vs to enquire , the Lord who made the tongue , can speake without the tongue , and frame Organes of voice at his pleasure , by which he can proclaime his will , euen to the eares of men , who without a voice cannot heare him . Thus the Lord both by his practise and precept hath declared , that hee will haue his Gospell , which is a doctrine of Christ , preached to the whole world , clearely , distinctly , and in such a manner , as all may heare it : the practise wee haue here , the precept we haue hereafter : for our Sauiour commanded his Disciples , that what hee told them in the eare , they should proclaime it on the tops of houses ; & for this cause , did the holy Ghost endue them with the gifts of tongs , that vnto euery people they might speake in their owne language , otherwise one language had been sufficient for all people . Whereof it is euident , that they who deliuer this doctrine , either by whispering , or muttering in the eare , or else in such a language as people doe not vnderstand , declare themselues not to be the Ambassadours of the God of heauen , neither following his practise , nor obaying his precept ; but Locusts , proceeding from the smoake that comes out of the bottomlesse pit , by which Antechrist , that fallen Star , endeauours to obscure both the Sunne , and the Ayre , knowing that the vantage of his kingdome stands in darknesse . The third circumstance is of the place , from which this testimonie is giuen , to wit , from heauen : whereof first wee learne that the doctrine of the Gospell is heauenly doctrine , not written by nature in the heart of man , as is the law , but heauenly and supernaturall , bred in the bosome of God ; proceeding from the deep of God his infinite wisedome , which no creature , neither Angell , nor man , by the light of Nature could euer haue imagined , if the Lord from heauen had not reuealed it ; and therefore euen the Angels notwithstanding they be secundaria lumina , next vnto God , Spirits of greatest light , and vnderstanding , are said to admire this mysterie of the Gospell , desirous to behold those things , which are taught in the Church concerning it . Secondly , the maiestie & dignitie of the Gospell , is here recommended vnto vs ; the Law was giuen on earth , proclaimed from the top of Mount Sinai : yet , euery transgression , and disobedience thereof receiued a iust recompence of reward , how then shall wee escape , if we neglect so great a saluation , which at the first began to be preached by the Lord , and afterward was confirmed to vs by them that heard him ? And againe we are warned , See yee despise him not that speakes , for if they escaped not , who refused him that spake on earth , much more shal not wee escape , if wee turne away from him , that speakes from heauen . And thirdly , the proclaiming of this doctrine from heauen , as likewise the opening of the heauens , at the first proclamation of it , is to teach vs that there is no way , whereby man may learne a ready way to heauen , but by this doctrine of the Gospell , which is come from heauen . Pitifull then is the blindnes of worldlings , to whom heauen is opened , and offered by the Gospell : but they will not so much as looke vpon it , but like those vncleane beasts in the Law , do creepe , with all foure , vpon earth , seeking the fatnesse of the earth for their portion , more miserable then those Iewes to whom regresse was offred to Canaan , but they would not come out of Caldee : for loue of earth , they little esteemed heauen , and therefore iustly shall they be depriued of both ; the heauens shall not be opened to them to receiue them , and their place on earth shall shortly deny them ; yea , the earth shall open her mouth , and swallow them ; as vnworthy to liue vpon earth , vvho reioyced not at this grace of the Gospell , by which the heauens were opened vnto them . Thou art my beloued Sonne . THe circumstances being permitted ; now followes the testimonie ; which may be called , Contractum Euangelium : for it containes the summe of the Gospell ; first concerning his Person , and next his Office. The first , vvee haue in these words : Thou art that Son of mine , that beloued , for so the Article imports : Thus the Father speakes of him , to distinguish him from other sonnes , and other beloued ; the Father hath many beloued sonnes , but none like Christ ; he is not the Sonne of God by creation , as Adam and the Angels ; nor by Adoption , as regenerate men are ; but hee is the Sonne of God by essentiall generation , as also by the grace of personall vnion , that is , as hee is the second person of the blessed Trinitie ; he is the Sonne of God , by essentiall generation ; for the Father begat him from all eternitie , by a full and whole communication of his essence vnto him , in a manner most maruellous , and vnspeakeable : and therefore rather to be adored by vs , then enquired , and searched out . Againe , as man is the Sonne of God in a most speciall manner ; for hee had no man for his Father , but his humane Nature was made and formed by the holy Ghost , and this Nature thus formed , he hath ioyned , and vnited vnto the diuine Nature of Christ , that so in his person it might haue the being , and subsistence : And thus the Lord Iesus being one Person , in whom are two Natures , in respect of them both , and of their vnion , in most maruellous manner , is the Sonne of God. Now , because Sathan who durst call it in doubt to the Son of God himselfe , whether , or not he were the Sonne of God ; will farre lesse spare to call it in doubt vnto vs : let vs oppose against all his blasphemies , this notable testimonie of God , proclaimed by an audible voice from heauen , at the baptisme of Christ , and repeated againe on Mount Tabor , at his transfiguration , as they haue reported vnto vs , who heard it with their eares , for so witnesses not onely S. Iohn , in the first Chapter of his first Epistle , but most cleerely , S. Peter , in his second Epistle , and first Chapter . We followed not deceiueable fables , when wee opened vnto you the power , and comming of our Lord Iesus , but with our eies we saw his Maiestie , for hee receiued of God the Father , honour , and glorie , when there came such a voice to him from the excellent glorie : This is my beloued Sonne , in whom I am well pleased . And this voice wee heard , when it came from heauen , being with him on the holy Mount. The Angels in like manner bare witnesse vnto him , and many thousands of his Saints hath sealed the truth of this testimonie with their bloud . The miserable estate of the Iewes , who since the day that they reiected him , and tooke his bloud vpon them , and their children , haue euer beene as vagabonds , and abiects in the world , proues the truth of this Gospell , which declares him the Sonne of God : yea , Sathan himselfe , hath beene forced to confesse it as a truth , Iesus thou Sonne of God , why art thou come to torment vs before the time ? But beside all those , wee haue as saith S. Peter , a most sure word of the Prophets , to which we shall doe well to take heede : for if we well consider , how all those things which the Prophets of old prophesied , were to be done by the Messia , are all accomplished in the person of Christ Iesus , we shall finde the word like a light shining in darknesse , clearely declaring vnto vs , that Iesus the Sonne of Mary , is the promised Messia . It was promised in Paradise , that he who should trample down the head of the Serpent , was to be the seede of the Woman : this was made clearer by Esay , that a Virgin should conceiue a Sonne , whose name should be Emmanuel : how this was fulfilled , S. Mathew records , shewing how that when Mary was betrothed to Ioseph , before they came together , she was found with childe of the holy Ghost . Micah foretold that out of Bethleem , should come that ruler in Israel : whose goings forth hath beene from the beginning , and euerlasting . Now that Christ was borne in Bethleem , is euident out of the Euangelists . Hosea fore-prophesied , that he should be called out of Egypt . And S. Mathew witnesses , that when Herode sought Iesus to destroy him , the Angell of the Lord appearing to him in a dreame , commanded him to flee vnto Egypt , that it might be fulfilled , saith hee , which was spoken of the Lord , by the Prophet : Out of Egypt haue I called my Sonne . Malachy foretold , that a messenger should be sent before the Messia , to prepare his way , whom after that , he calles Eliah the Prophet : Who should be , said Esay , a crying voice in the wildernesse ; Prepare ye the way of the Lord , make straight , in the desart , a path for our God : euery valley shall be exalted , and euery mountaine made lowe . How this was fulfilled , S. Luke witnesses : for Iohn Baptist came before the Lord Iesus , in the spirit and power of Eliah , and hee cried in the wildernesse , Prepare the way of the Lord , and make straight his pathes . Againe , it was foretold by Esay , that hee should beginne his preaching in Galile : And so indeede witnesses S. Mathew , that when Iesus heard that Iohn was deliuered to prison , hee returned into Galile , and leauing Nazareth , hee went and dwelt in Capern●um , which is nere the sea , in the borders of Zabulon , and Nephtalim , that it might be fulfilled , which was spoken by Esay : The land of Zabulon , and the land of Nephtalim , by the way of the sea , beyond Iorden , Galile of the Gentiles , the people which sate in darknes , saw great light , and to them that sate in the region and shadow of death , light is risen vp . In like manner it was spoken by Esay , that he should confirme his preaching with many miracles , as that the blind should see , and the deafe should heare , all which the Euangelists records , was performed by the Lord Iesus . Zacharie fore-prophesied , that hee should come riding to Ierusalem on an Asse , which the Euangelists testitestifies was done . It was also fore-shadowed in Dauid his type and figure , that his own familiar friend , whom he trusted , and did eate of his bread , should lift vp the heele against him ▪ and that hee should be sold for thirtie peeces of siluer , said Zacharie , with the which thereafter a potters field should be bought ; and so indeede was our Lord betrayed by his owne Disciple Iudas , and sold for thirty peeces of siluer ; which when he had cast againe , to them that gaue it to him , they bought with it a potters field , to be a buriall for strangers : and of his suffering Esay fore-prophefied , as if he had seene it , that hee was counted among transgressors ; that hee was wounded for our transgressions , the chastisement of our peace laid vpon him , & that with his stripes we are healed . Ioyne with this the prediction of Dauid , that they should peirce him hand , and foote ; and when they had crucified him , they should scorne him , and nod their heads at him , saying , hee trusted in the Lord , let him deliuer him : and againe , that they should part his garments among them , and cast lots about his vesture , and should giue him gall in his meate , and in his thirst vinegar to drinke : all which the Euangelists record , most clearely to haue beene accomplished , in the Passion of Iesus Christ : for they executed him betweene two theeues , scourged him , scorned him , and crucified him . Yea , more particularly also haue they foretold , that he should lye in the graue of a rich man , that he should rise the third day , as was shadowed in his figure Ionas , that hee should ascend on high , and leade captiuitie captiue : all these with many moe prophesies , fore-spoken of the Messias , concerning his person , his actions , his sufferings , his triumphant resurrection and ascension , as more particularly they are collected by Athanasius . Since wee see them so clearely fulfilled , in the person of Iesus Christ , what remaines , but that wee close the mouth of Sathan , and of our owne infidelitie , receiuing this for an vndoubted truth , which the Lord in this heauenly Oracle deliuereth vnto vs : that this Christ Iesus , the Sonne of Mary , is the Sonne of God , and that promised Messias , on whom all the Fathers since , the first beginning , fastened their hope , and of whom all the Prophets hath spoken , pointing him out , as it were with the finger , how hee was to come to worke the worke of our saluation , which in all circumstances wee see performed by him , as was prophesied by them , to our euerlasting comfort . Wee might hereunto adde some testimonies of the Gentiles , as of Mercurius Trismegistus , little posterior in time to Moses : whose testimonie Lactantius cals Diuino simile , Diuine-like , as likewise out of the Oracles of Sibillae , which were tenne in number ; so called , because they declared the counsels of God , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and were by some of the Fathers accounted prophetesses of the Gentiles : for seeing the Lord Iesus was to be sent into the world for saluation both of Iewes and Gentiles , it pleased the Lord long before his comming , to make signification thereof , not to the Iewes onely , by Prophets raised vp among themselues , but to the Gentiles also , who because they could not easily embrace the testimonie of the Iewes , in a matter of religion , it pleased him , by their own Prophets , to make predictions , and descriptions of Iesus Christ , that when they should come to passe , they might haue no exception against them . And therefore is it that the heathen persecuting Emperours , stirred vp with hatred by Sathan , against the very name of Christians , the mysterie whereof they no manner of way vnderstood , nor yet would receiue any light , that might bring them to the knowledge therof , forbade the reading of their owne Sibilline Oracles , and that because euen their owne prophesies , bare witnes to the veritie of Christian religion . But for the present , we content vs with that most sure word of the Prophets , as S. Peter calles it , and rests in this heauenly Oracle , which the Father from heauen proclaimed , concerning his Son : Blessing the Lord our God , who hath opened vnto vs the mysterie of his will , according to his good pleasure , which hee had purposed in Christ. By whom wee haue redemption through his bloud , the forgiuenes of sinnes , according to his rich grace . To him be praise and glory , for euer . Amen . THE COMBAT OF CHRIST VVITH SATHAN . Declaring a working power in our Redeemer , answerable to his vocation . MATHEVV 4. 1. 2. Then Iesus was led aside of the Spirit , into the wildernes , to be tempted of the diuell . And when he had fasted forty dayes , and forty nights , he was afterward an hungry . LONDON , Printed for Iohn Budge . 1612. A TREATISE OF Christ his Temptation . WE are now come to the historie of Christ his tentation , which being ioined with the former two , whereof wee haue spoken , makes vp vnto vs a complete doctrine of Christian comfort : for in his Genealogie , we haue seene what manner a man Christ Iesus is . In his Baptisme wee haue learned , how he is become ours , and now in his temptation we see , how hee beginnes to worke the worke of Sathans confusion , and our Redemption . Great ioy was there in the campe of Israel , when they saw that Dauid ouercame Goliah , cast him to the ground , and cut off his head , for he was a dreadfull enemie , hee had reuiled the host of the liuing God , and none of Saul his warriours durst encounter with him . But greater ioy should be in our hearts , when we see how our Dauid in this singular combate , fights with spirituall Goliah hand to hand , and ouercomes him ; who euer since the creation hath beene a shamelesse blasphemer of the euerliuing God , and an spitefull enemie of all true Israelites . In this first combat the Sonne of God casts him downe : In the last combat which he fights with him , on the crosse , he bursts his head . Sathan tempting the first Adam in Paradise , ouercame him , and so caried him away and his posteritie , in a fearefull captiuitie , and bondage : but the second Adam suffering temptation by Sathan in the wildernes , ouercomes him , and by a more glorious victory then Abraham had ouer Chedarlaomer , doth hee recouer his owne Lots , from the power of this enemie . In all we haue three points here to be treated of : first , the circumstances premitted : Secondly the combat it selfe , consisting of a three-fold assault , made by Sathan , with their seuerall repulses , giuen by our Lord : Thirdly , the euent , and issue thereof . The circumstances premitted are sixe : First , the time , which is declared to haue beene immediately after his Baptisme : Secondly , the place , expressed to be the wildernes : Thirdly , the motion , by which hee is caried thither , to wit , by the spirit : Fourthly , the person who is tempted ; namely , Iesus , full of the holy Ghost : Fiftly , the tempter , named here the Diuell : Last of all , the occasion of the temptation , which is said to be CHRIST his hunger , after that hee had fasted fotty dayes . As for the time it is noted to haue beene immediately after his baptisme : hee had liued twenty nine yeares a priuate man , and all that time wee reade not that Sathan tempted him ; but now when hee comes out in publike to doe the worke of a Redeemer , for the glorie of God , and good of his brethren , hee is assaulted of Sathan with all his might . Whereof it is euident , how Sathan intends his greatest malice against them , who are set vp into those high callings , in the which greatest good may be done , to the glorie of God , and saluation of others : So was it with Moses , so long as he liued a priuate life , he liued a peaceable life : but when hee came forth to be a deliuerer of his brethren , from their bondage in Egypt , then was he persecuted by Pharao : So also with Dauid , in his priuate calling hee had quietnes ; but from the time that hee had once begunne to worke the deliuerance of Israel , by the slaughter of Goliah , and was annointed King by Samuel , for the greater benefit of that people : then did Sathan stirre vp Saul against him , who hunted him like a Partrich , through the fieldes and mountaines of Israel . The like also may be seene in the Apostle S. Paul , in Sosthenes , and many others . As trees on the toppes of hilles are obiect to euery winde ; so persons in a high calling , if in a good conscience they labour to discharge it , shall finde themselues on euery side compassed with temptations . Neither is it so onely with those that are set vp in more eminent callings , but with euery Christian also : what malice Sathan practised against the head , that same will he practise against the members . So soone as our Lord was borne , so soone was he persecuted by Herod : so soone as he was baptised , so soone was he tempted by Sathan ; thus as saith Chrysostome , ab ipfis vitae initiis ad tentationes praeparam●r : then we see that euen in the cradle our Lord began to beare the crosse , and no sooner we are borne by regeneration to be his , but so soone without further delay , doth Sathan set vpon vs with all his might , like a new Pharao , pursuing Israel , to see if hee can reduce vs to his former seruitude , and bondage . And this I marke for the comfort of weake and young Christians , who after their conuersion finde themselues troubled with great temptations , wherewith before they were not acquainted , let them know that it is a cursed peace , to be at peace with Sathan , and giue thankes to God , who now hath put them in an inimitie with him : for thereby they may know they are none of his ; but are called to a fellowship and communion with Christ , Diabolus enim non persequitur nisi bonos , Sathan pursues none but good men , such as hathcast off his yoke : as for the wicked what needes hee to pursue them , seeing hee possesses them ? yea , so farre is he from tempting them , that he vses them as his instruments , to tempt others : and therefore let vs not be discouraged , but rather confirmed , when wee finde our selues tempted by Sathan . The second circumstance is of the place , noted here to be the wildernes : Wherin two things we obserue , one in the person of the Aduersarie ; letting vs see how he is a restlesse tempter , sparing no place , not Paradise , nor the wildernes , in the Temple , Vbique insidiatur homini , euery where hee lyes in waite for vs : neither can wee goe our way . Wherein hee hath not his snares laid before vs : multi laquei quacunque progredimur , there be many snares wheresoeuer we goe , our way on earth , being like the way of Israel , wherein lurkes many fiery Serpents to sting vs , that hurts vs many time before wee can perceiue them : none of all the children of God , but they haue marked this in their own experience , for where is the place , wherein we haue not beene tempted ; yea , wounded by this subtle serpent , and almost slaine to the death ; if mercy and grace had not come in from God to succour vs ? The remedie is that we suspect this aduersarie in euery place wherein we come , walking as the Apostle commands vs circumspectly , and with feare and trembling : euer looking vp for grace , to keepe vs wee fall not into his snare , at least we perish not in it . The other thing to be obserued here , is the person of our Lord , who ouerthrowes Sathan in so victorious a manner , that no exception can be made against it ; for in that Nature which Sathan once had ouercome doth he encounter with him , and giues him also the vantage of place . Sathan tempted the first Adam in Paradise , which was the place in all the world , wherein he should haue been strongest to resist the Diuell , considering that in it he had very many tokens of Gods great goodnes toward him , euer before his eyes ; yet in it Sathan ouercame him : But the second Adam to recouer this losse , encounters with Sathan in the wildernes , a place of all other in the world , meetest for Sathan to tempt a man in ; specially to desperation . Thus we see , quemadmodum suis nodis praeiudi●ia resoluantur , & suis diuina beneficia vestigiis reformentur : for the first Adam tempted by Sathan , was driuen from Paradise to the wildernes , but the second Adam by suffering himselfe to be tempted of Sathan , brings home the first againe from the wildernes into Paradise : thus doth hee follow the Aduersarie , as it were , foote by foote , confounding him in all those meanes , by which before ouer man hee made his conquest . The third circumstance is , that our Lord was ledde into the wildernes by the motion of the spirit , to wit , that same spirit which before descended on him at Iorden ; and wherewith here hee is said to haue beene filled , and replenished . Of this we learne that temptations comes not by accident , or chance , but are ordered by diuine dispensation : In our weakenes ofttimes wee conceit of our temptations , as if they came to vs by the will of Sathan : but in very truth it is not so , he is indeede a roaring Lyon , but the Lord haue bound him in chaines , and without the bounds of his chaine hee cannot goe , roare as hee will , hee is not able to approach vnto vs , nor moue any temptation against vs , but as he is a licenced of the Lord , est quidem leo rugiens , sed gratias ago magno illi leoni de tribu Iuda , rugire iste potest , ferire non potest : hee is indeede a roaring Lyon , but I giue thankes vnto the great Lyon of the Tribe of Iudah , hee may roare , but he cannot strike me . It is therefore good to remember in our temptations , these three things : First , that it is the Lord who takes vs by the hand , and enters vs within the listes to fight in his name , hand to hand with Sathan , as here our Lord is ledde by the spirit to be tempted : Secondly , that the Lord measures our temptations , and will not suffer vs to be tempted aboue our power : And thirdly , that wheresoeuer he leade vs , he goes with vs , not as a spectator onely to behold vs , which should also greatly encourage vs , that wee fight vnder the eye of our King , but as an actor also fighting in vs ; helping our infirmities , and strengthening our weakenes , by his grace : and therefore how euer our Aduersarie be like a mighty terrible Goliah , yet should wee not be afraide to goe forth against him in the name of the Lord our God. In the fourth circumstance we haue to consider the Person , who is tempted , to wit , Iesus , full of the holy Ghost . In regard of his nature , he is very man , and so he behoued to be , that hee might ouercome the Aduersarie of man , alioqui iuste victus non fuisset : otherwise , he had not been wholly conquered , but in regard of the qualitie of his Nature , perfectly holy , and fully sanctified : so full of the holy Ghost , that not so much as a contrarie motion of euill could enter into him , no more then liquor can be conuaied into a vessel , which is full already : and this is it , which our Sauiour testifies in another place ; The prince of this world commeth , and hath nothing in me . It is true that Iohn the Baptist , and Stephen the first Martir , are also said to haue beene full of the holy Ghost ; but that is spoken either in comparison of themselues , who at sometime were more filled with grace , then at another : for in all the godly the Spirit hath his own intention and remission ; or else in comparison of themselues , with other men . But as for Christ Iesus , it is his singular priuiledge , that hee receiued the spirit aboue , and beyond all measure , that of his fulnesse all his Saints and seruants might receiue grace for grace , euery one a portion in their owne measure : whereof it comes to passe , that there being in most holy men , a great vacuitie and emptinesse ; roome is made for Sathan to enter in , and worke vpon the corruption hee findes there , but in the Lord Iesus it is not so . But here two things further are to be considered : first , how could Christ be tempted , there being , as I haue said , no corruption in him , whereupon any temptation could worke : and secondly , for what causes was he tempted . For resolution of the first , we are to consider the sundry sorts of temptations , there is one wherby man tempts God : this is expressely forbidden , as we will shew hereafter ; one whereby GOD tempts man , so the Lord tempted Abraham , and he is said also to haue tempted the Israelites ; as , for that which S. Iames saith , that God tempts no man ; wee must know that there is , tentatio quae probat , & tentatio quae decipit : a temptation which proueth , and a temptation which deceiueth . By the first of these only the Lord tempts , but neuer by the second . There is also a temptation , whereby one man tempts another to snare him , or manifest some weakenes in him ; so the Herodians and Pharises tempted Christ : and this is common to all the wicked men of the world , that not content to doe euill themselues , they delight also to tempt others to euill . Let such remember that this is to sinne after the similitude of Sathan , who not content to rebell against GOD himselfe , tempted man also to the same rebellion with him : and therefore may they looke to be punished , after the similitude of his condemnation : and last of all , there is a temptation , by which Sathan tempts man , plaine contrarie to that which is ascribed to the Lord ; for it is not to make man better , nor to manifest any goodnes that by grace is in him , but euer to snare him : for which cause the temptations of God are compared to fanning , that driues away the chaffe and dust , and so fines the corne : but Sathans temptations are compared to sifting , that letts away the good , but keepes still the worst . Now to returne to the question ; we must know that the temptations of Christ , in this doe differ from the temptations of Adam , and all other men in the world ; that his were onely externall , that is , such as Sathan presented by externall voices and obiects to his eare and eye ; but could neuer carry any further , for incontinent the Lord Iesus discerned the vanitie of them , by the perfect light of his minde , and instantly repelled them , by the vnchangeable holines of his will ; so that he was not so much as affected or moued with them ; farre lesse infected , by consenting vnto them , and in this , as I said , hee farre excels , the first Adam , and all his posteritie . For as for our first Parents Adam and Euah , in that first onset Sathan made vpon them , by presenting externall obiects to their eyes , and voices to their eares , he incontinent fastned his sting into them , by reason that they howsoeuer made holy ; yet being mutable , were easily affected with his allurements , and so wounded by him : but the second Adam , being perfect , and vnchangeable in holines , was in such sort tempted , that he was not , nor could not be peruerted , no more then the most stable rockes of the Sea are moued , or remoued by the raging waues thereof . Whereof great comfort redounds vnto vs , who now by grace are the generation of the second Adam , and beares his image ; as by Nature we were the sonnes of the first Adam , and did carry also his image . What the first Adam had by creation , hee receiued it not for himselfe onely , but for his posteritie also : if he had kept it for himselfe , hee had kept it to them also ; and when he lost it to himselfe , he lost it to his posteritie : And the second Adam , the Lord Iesus , in like maner , that stock of life in whom , by grace we are grafted , and of whom onely , wee as Christians haue our beginning and being ; what hee hath receiued as Mediator from his Father , he receiued it not for himselfe , but for his brethren , that he might conquer , communicate , and conserue vnto vs a most sure saluation : for so long as hee who haue obtained it , cannot loose it , so long wee are sure it cannot be lost vnto vs , seeing of him , and in him we possesse it . And as for Adams posteritie , now since the fall , our estate is so much by Nature the more miserable , that our greatest temptation comes from our inward corruption , so that albeit there were no externall tempter to tempt vs with obiects of sinne , presented to our eyes and eares : yet wee are tempted of our owne concupiscence within vs. Tale quippe est vitium malignitatis , vt a nullo impulsa plerunque sese ipsa praecipitet : for such is the corruption of our wicked Nature , saith Chrysostome , that although it be not moued or enforced by any other ; yet it runneth headlong into sinne ; thus wee are like vnto a besieged citie , that not onely hath strong enemies without pursuing it , but in like manner false Traytors within , to betray it . Now haue wee seene how the temptations of Christ Iesus doe differ from Adams , and ours . The other thing in this circumstance that comes to be considered , is the endes for which our Lord humbles himselfe to be tempted of Sathan : and those we shall see doe most of all respect vs ; as for our cause he was in carnate , so for our cause hee was tempted : all that hee suffered in our Nature , are medicines to cure the infirmities of our nature . First , then hee was content to be tempted by our enemie , that hee might ouercome our enemie , and that in so iust , and lawfull a manner , as against which the enemie could haue no exception , for in mans nature hee encountred with him , in a place conuenient for Sathanin a state and condition most subiect to temptation , wanting all necessaries for refreshment of his body , and hauing none to comfort him ; and no doubt it did wonderfully astonish , and confound , that euill one , that hauing ouercome so many since the beginning of the world , now hee encounters with a man , ouer whom hee hath so many apparant vantages , and against whom he assayed all his temptations , yet can hee not any way fasten his sting in him . Secondly , to let vs see what a spitefull enemie of mans saluation Sathan is , for the hatred he beares to the glory of God , hee hates man , made to the image of God , and doth all that hee can to hinder his saluation . Non enim vult vt ibi simus , vnde ipse deiectus est : for hee can not abide that man should be exalted to that place , from which for his sinne hee was deiected . If wee could apprehend this , and take it to heart ; what a deadly enemie Sathan is vnto vs , and for what cause , it would encourage vs to make stronger resistance to him then we doe . Thirdly , hee vndergoeth this temptation to teach vs , his Seruants and Souldiours , how to encounter with him , Pugnat Imperator , vt discant Milites : and therewithall to assure vs , that if wee wil fight against him in the might of our Lord , it is possible , that we ( clothed with this same nature ) shall ouercome him . Since the dayes of Adam Sathan , by sinne , hath wonderfully preuailed ouer men : none haue escaped him without a wound ; and many hath he slaine vnto the death : but now in the same nature , the Lord Iesus wrastles with him , and ouercomes him ; that so , radicitus euelleret desperationem ex natura a nostra ; that hee might plucke vp desperation by the roote , out of our nature . And fourthly , hee humbled himselfe to suffer temptation , that by experience hee might learne wherein the strength of Sathan lyeth ; and so might be the more able to succour vs in all temptations : For , wee haue not an High Priest , that cannot be touched with the feeling of our infirmities ; but was in all things tempted in like sort , yet without sinne , and therefore is able sufficiently to haue compassion on vs. And , last of all , that we should not apprehend our tentations to come from an angry God , as commonly of our weakenesse we doe : wee see here , that the Lord Iesus , who a little before , was proclaimed to be the Sonne of GOD , in whom the Father was well pleased , is now led by the Spirit of God , to be tempted of Sathan . The fift Circumstance is of him that tempteth , called by S. Luke , the Diuell ; and , by S. Mathew , the Tempter : stiles , both of them properly belonging to Sathan : for , before him there was no tempter vnto euill , nor yet after him , except such as are tempted by him : wherefore Augustine doth thus prettily describe him : Quid est diabolus ? Angelus per superbiam à Deo separatus , à semetipso ceptus , alios decipiens , author mendacij , radix malitiae , caput scelerum , princeps omnium vitiorum : What is the Diuell ? Hee is an Angell , through his pride , separated from God , deceiued by himselfe , deceiuing others , the Father of lyes , the roote of malice , the chiefe head of all wickednesses , the Prince of all sinnes and vices . In tempting hee is restlesse , sparing no time , no place , no person . It may truely be said of him , which without a reason Esau said of Iacob ; was he not iustly called Iacob ? that is , a supplanter : for first hee stole my Birth-right , and now hee would steale my blessing . Is not Sathan iustly called a Tempter ? By our first Creation , wee were made to the Image of God , and that Sathan by tempting our parents , subtlely stole from vs ; and now the blessing of God , in Christ the Redeemer , whereby he offers to aduance vs to a better estate then that wherein wee were created , hee laboreth by crafty temptations , to steale from vs also . The Lord giue vs eyes to see his enmitie against vs , and hearts to resist him . But let vs marke that hee is called a Tempter , chiefly in respect of the godly : for in regard of the wicked , he is not so much a tempter , as a commander and possessour of them ; he is the Prince of the aire , that rules in the children of disobedience : They are already in the snare of the Diuell , taken of him at his will. Worldlings count it strange to heare that any of Gods children should be tempted by Sathan , and think all well enough , if in word they can say , I defie the Diuell and all his workes ; but Sathan cares not how thou despight him in words , if so be thou pleasure him in thy workes , as those miserable men doe , who in word defie him and his workes , but in deed are ready to serue and pleasure him in any sinfull worke , whereunto he employes them : they can abhorre to heare others are tempted who yet resist him , but cannot lament that themselues , in most miserable manner , are possessed and captiued by him . For , there are two of Sathans operations , one is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this expresseth his restlesse assaulting of the godly , to tempt them : the other is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expressing his effectuall power , whereby at his will hee worketh in the children of disobedience . We are not therefore to faint , because we finde our selues tempted by Sathan ; but rather , as S. Iames commands vs , to count it exceeding great ioy when we fall into tentation : for , first of all , it proues wee are none of his . As a dogge doth not barke at those that are of the houshold , but at strangers ; so , Sathan keepes a close mouth to such as are his , and suffers them to brooke a false peace ; but such as by grace are deliuered from his bondage , those he compasseth like a roring Lion , seeking to deuoure them . And next , there is great profit , and vtilitie , redounding to vs by the tentations of Sathan : they humble vs , chase vs to God , and make vs more feruent in prayer . That which Luther marked in himselfe by experience ( that Tentation , Meditation , and Prayer , were the three maisters , vnder whom hee profited most ) all the rest of Gods children also finde true in themselues : maxima tentatio est non tentari ; not to be tempted is the greatest temptation . And herein doth the maruellous power and wisedome of our God appeare , in ouer-ruling Sathan so farre , that his tentations to euill , whereby hee assaults vs , the Lord turnes them to good : Fit enim mira diuinae bonitatis dispensatione , vt vnde malignus hostis , ●or tentat , vt interimat ; inde misericors Deus hoc erudiat , vt viuat ; For it commeth to passe , by the wonderfull dispensation of Gods goodnes , that from whence the malicious enemie tempteth the heart , to kill it ; from thence doth the mercifull God instruct it , that it may liue . But as the one Euangelist calleth him a Tempter , so the other calleth him a Diuell . There is not one name sufficient to expresse the wickednesse of Sathan ; neyther any creature so euill as is able to shadow it : and therefore Gods spirit expresses it by many names , calling him , a Dragon , a Lyon , a Serpent , a Sathan , a Tempter , a Diuell , a Circumuenter , a Deceiuer , beside many giuen him in holy scripture . All which may be reduced vnto these three ; wherein he is continually exercised : for first , he is a Tempter , entising man vnto sinne , and there hee behaues himselfe like a subtle warbling serpent , full of wiles to beguile : Secondly , hee is an Accuser , accusing man to God for sinne , and there hee shewes himselfe a Sathan , a hatefull Aduersarie , and a Diuell . Thirdly , hee is a Tormenter of man for sinne , and there hee imitates a fierie Dragon , and a roring Lyon : there are the points of his occupation , there is the labour , whereinto night and day he is exercised ; he likes no other , he can doe no other : If we could remember this , it might serue to vs as a singular preseruatiue , to keepe vs from his subtle snares : for why doth hee tempt vs ? is it not that hee may haue matter whereupon to accuse vs to our GOD , and why accuseth he vs ? but that if he can , he may receiue power and commission , to torment vs. O faithlesse traytor , that first tempts a man to sinne , and then for those same sinnes done , by his instigation , the first accuser of him vnto God : and therefore if wee be wise , let vs resist him in the first , giue no place to him , when he is a tempter , so shall we not feare him , when he is an accuser , nor feele him as a tormenter . The last circumstance premitted here by the Euangelist , is the occasion of the temptation , to wit , our Sauiours hunger , after that he had fasted forty dayes : this fasting our Sauiour also vndertooke , partly for our instruction , and partly , for confirmation of his calling vnto vs ; first , for our instruction , to teach vs , that a spirituall life , wherein God may be honoured , our owne saluation , and the saluation of others procured , can neither be begun nor continued , without abstinence and prayer , by these the godly haue obtained at the hand of God , the knowledge of great mysteries , as yee may see in Daniel : by these haue they confounded the conspiracies of their enemies , as yee may see in Esther : these haue beene alway the most effectuall armour of the Church , to diuert euill , to draw downe good , to confound their enemies , to confirme themselues , and the one of these strengthens the other . Oratio virtutem impetrat ieiunandi , & ieiunium gratiam promeretur orandi , ieiunium orationem roborat , oratio ieiunium sanctificat . Prayer obtained strength to fast : Fasting obtaineth grace to pray : Fasting strengtheneth prayer , Prayer sanctifieth Fasting . And therefore it is , that Sathan , where hee will entise any to a carnall conuersation , doth commonly beginne at the contrarie , surfetting , and drunkennes ; by it hee drew Lot to incest : Nabal to railing against Dauid : Beltasar to blasphemous abusing those vessels , which were sacred to the Lord ; and many a man to that shame , wherein he thought neuer to haue fallen ; for drunkennes is Sathans Dalilah , wherby he takes away the strength from the strongest Samson , and so he makes a play-foole of him . Experience hath alway proued , that where this sinne is welcome , it is easy for sathan to bring in any other sinne , whereunto the Nature of that man is inclined . But this fasting of our Lord , being miraculous , let vs see , that hee vndertooke it for this ende also , for which hee wrought all the rest of his myracles : namely , to confirme his calling and doctrine to vs : so then as Moses at the giuing of the Law , fasted forty dayes : and Elias at the restoring of the Law , fasted forty dayes : the Lord Iesus also comming to preach the Gospel , fastes forty dayes : partly , that he might answere the former types , in them figuring what hee was to doe , and partly as I said , to confirme vnto vs , the certaintie of his calling . Whereof it is euident , how this fact of Christ is vainely , and superstitiously abused by the Papists , for confirmation of their Lenton fastings , they lay this for a ground , that Instructio ecclesiae est omnis Christi actio : euery action of Christ , is the churches instruction : which helpes them nothing , it is true , all his actions are for our instruction , but not all for our imitation . The workes of Christ our Lord , are of three rankes : the first are workes of redemption , as that he was conceiued of the holy Ghost , borne of the Virgin Mary , crucified on the crosse for our sinnes , dead , descended to hell , and rose againe the third day : these are so proper to the Sonne of God , the Lord Iesus ; that if any man would presume to counterfet him in them , he were to be abhorred , as a most wicked blasphemer . In the second ranke , are his workes of miracles , as , that he clensed the Leper , healed the paralitique , gaue sight to the blinde , raised the dead , and such like , but no man is so foolish , as to say these stands to vs for rules of imitation : for how euer he hath giuen power to many of his seruants to doe the like of these , for confirmation of his Gospell : yet haue others also receiued power , to doe such miraculous workes ; who for all that shall neuer enter into his kingdome . In the third ranke , are his workes morall of a godly life and conuersation : such as his humilitie in washing his Disciples feete : his meekenes , patience , and loue , in praying for his enemies ; his subiection to his Parents : and these indeede stand vnto vs for rules of imitation . Learne of me saith our Sauiour , that I am lowly and meeke ; hee bade vs not , said Augustine , learne of him how to make the world , or how to raise the dead ; but learne of him that hee is lowly and meeke . To striue to follow him in the first ranke of these , is blasphemie : In the second is impossibilitie : In the third , is true pietie . Now we are to know that fasting is either supernaturall , and so miraculous , as the fasting of Moses , Elias , and our Lord ; or naturall : the naturall againe is prescribed and vndertaken , either for physicke , for ciuill affaires , or for religion : Of the first I speake nothing , saue only that it is a shame that men for bodily health can take them to a dyet , vse moderation , & abstinence from meate , who for spirituall health will no way regard it : As for the second , that worldlings to redeeme the time of their market , or otherwise to ouertake their ciuill affaires , can fast from morne to euening , condemnes in like manner carelesse Christians , who to make vnto themselues encrease in the gaine of godlinesse , will not dedicate any time to the exercises of fasting and praying : As for the third , fasting for religion , it is either publike , such as by publike authoritie is enioyned for vrgent causes : as that of Hester and Iosaphat : or else priuate ; such as priuate Christians , either by themselues , or with their families , doe willingly vndertake . Now in both these , we are alwaies to take heed , that fasting be vsed for the right end , and in the right manner . Then it is vsed to the right end , when we fast for this cause , that the flesh being subdued to the Spirit , may be the more able to pray . As a naturall man delights in the subduing of his enemie , so a Christian in the subduing of his flesh . In a battell betweene two parties , if the third come in to help any one of them , it is easily coniectured , that the party helped will preuaile : there is a continuall battell in vs , betweene the flesh and the spirit : for these two lust one against the other : why then doe we not helpe that party which fainest we would haue victorious ? If wee desire the spirit should preuaile , then let vs helpe it with fasting , and prayer ; for Ieiunium est animae auxilium : Fasting is an helpe & furtherance to the soule ; if otherwise wee bring in surfetting and gluttony , we strengthen corrupt flesh , we quench the spirit , and so makes our selues a pray to our enemie . This being the ende , which in fasting should be proposed vnto vs , let vs beware of those euils , that may corrupt it , and we shall finde it a most wholesome medicine for a diseased soule And first let vs beware of the opinion of merit before God : for this conceit makes euen good workes an abhomination to the Lord ; as it is euident in that Pharisie , who boasting of his almes , and fasting , went home without mercy and grace . Non enim habet quo intret gratia , vbi meritum occupauit . There is no place for Grace to enter in , where merite hath possession . Secondly , we are to take heede that our fasting be without superstition , which then is done , quando neque propter aliquorum imitationem fit , nec propter consuetudinem , nec propter diem , velut dies hoc praescrib at : when it is done neither for imitation of any other , nor for custome , nor for the day , as if the day should prescribe the same : such is the fasting of many , vndertaken for such a day , or such a custome , and not for cause of conscience : such fasting is plaine superstition . Thirdly , that it be not without prayer . Fasting is good , but such a good as in religion is not to be vsed for it selfe , but for another good ; namely for prayer : therefore the spirit of God ioynes these together , fasting and prayer : for fasting without prayer is like a dead body without a spirit , and to offer such a fasting vnto the Lord is no lesse abhomination , then if vnder the Law , any man should haue offered a dead thing vnto him : and this is also for them who make not the dayes of fasting , dayes of prayer , I meane who are no more instant in prayer that day wherein they fast , then other dayes wherin they fast not ; vainely conceiting , that fasting by it selfe , should commend them to God. Fourthly , let fasting be without ostentation before men : Our Sauiour fasted in secret , in the wildernesse , where none saw him . In cities , and in the company of men , he did eate and drinke , and this commandement hath he giuen vs , when ye fast looke not sowre , as hypocrites doe , who disfigure their faces , that they may be seene of men to fast : but when thou fastest annoint thine head , and wash thy feet , that thou seeme not vnto men to fast , but vnto thy father , who is in secret , and thy father who sees thee secretly , will reward thee openly . But , this condemned hypocrisie is now counted good deuotion ▪ both among Papists , and carnall professors ; for if they haue a day of fasting , it is such , as is knowne to all those who knowes them . Last of all , let it alwayes be seconded with amendment of life : this is Magnum & deo acceptum ieiunium , a great and acceptable fast vnto God , when the eye , the tongue , the hand , the foote , and all fasts from the workes of vnrighteousnes : honor ieiunii non ciborum abstinentia , sed peccatorum fuga : not the abstinence of meats , but the flying of sinnes , is the honour of fasting : and indeede fasting this way , beautified with abstinence from sinne , is not onely as Augustine highly commends it , futuri seeuli forma , a resemblance of the world to come : but as Ambrose also calles it a most forcible and present helpe of a godly life here . Inde incipio in Christo vi●ere , vnde in Adamo victus sum : fi tamen Christus imago patris mihi virtutis sit exemplum , by eating where God forbad me , began my fall in the first Adam , and by abstaining , as Christ the image of the Father , hath taught me , I beginne againe to liue . Then the Diuell said vnto him . THe circumstances thus being premitted , now followes the temptations , which are three in number : for three sundry times doth Sathan renew his assaults against the Lord Iesus : letting vs see how the wicked nature of him is restlesse in tempting : It is said of his wretched members ; they cannot rest vnlesse they haue done euill : but it is true in him , that when hee hath done euill : yet can hee not rest . If hee durst tempt our Lord oftner then once , notwithstanding that he strongly resisted him : what maruell if he be restlesse in tempting vs , ouer whom hee hath so many times preuailed ? Let vs be assured that where once he hath been harbored , there hee thinkes to lodge againe : and therefore euen they who haue cast off this yoke , are to prepare themselues for new temptations , and to put on the whole armour of God , that they may resist him . The temptations , by sundry , are sundry waies distinguished . Elias Cretensis commenting on Nazianzen , thinkes that the first of them is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue gulae , gluttony : the second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue ambitionis , ambition : the third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue auaritia , couetousnesse . Ambrose againe so distinguishes them , vt gulae sit vnum ; Iactantia , alterum ; ambitionis tertium . These are I confesse customable to Sathan , and dartes dangerous enough , but these which here he shootes against our Lord , if wee looke more narrowly to them , wee shall finde them more deadly ; for here hee opens all his treasures of wickednes , and comes out with his strongest armour to impugne our Lord. The battell as yee see , is threefold : in the right wing stands Presumption : in the left wing Desperation : in the maine battel , comes in the loue of the World , the honour and glory thereof : these are Sathans three generals , and grand-captaines , vnder whom are militant all the forces of spirituall wickednes . As the Philistimes sought earnestly to know wherein the strength of Sampson lay , that so they might ouercome him : so euery good Christian should heare learne wherein the strength of Sathan lyes , that so he may ouercome him . Arme thee against these three ; Desperation , Presumption , and the loue of the world , and Sathan shall not be able to hurt thee : for against Presumption , set thou the feare of God : presume not to sinne , because God is mercifull , but by the contrarie conclude , that because mercy is with him , therefore thou wilt feare him . Againe , against Desperation , set faith in Christ Iesus : count not bodily wants , or spirituall desertions , arguments of reprobation ; but cleaue thou to the Lord , resoluing with patient Iob , albeit the Lord would slay mee , yet will I trust in him . And thirdly , against the loue of the world , s●t thou the loue of GOD , and of eternall life . And this haue we spoken in generall , concerning the nature and order of these temptations . Then. SAthans first temptation is to Desperation : wherein taking vantage of Christs bodily wants , hee labours to perswade him to doubt and distrust that hee was the Sonne of God ; the time of it is first noted , Then : namely , when he was hungry . Sathan can very well obserue the time , and occasion of temptations ; hee tempted not Euah , when she was with Adam ; hee tempted not Dauid , when hee was in trouble ; hee tempted not Peter in the company of Christ ; thus is he a craftie obseruer of times , places , and conditions , fittest for his purpose ; and wee should looke the more narrowly vnto him . The Diuell said vnto him ; SAthan is called the Diuell , because hee is a great Calumniator , and false accuser , a lying reporter : hee neuer reports good of God to any of his Saints , neyther can hee commend to God the good of any of his Saints . If hee know any good in them , hee extenuates it , or speakes euill of it ; if hee know any euill , he enlarges it : and so desirous is he to speake euill of vs , that rather then want , hee will faine . Whereby we may gather how glad hee is when wee giue him any iust matter wherevpon to accuse vs. Cum magno calumniatore habemus negotium , si quaerit fingere quod non est , vt in Iob , quanto magis obijcere quod est , Wee haue much to doe with a great accuser , if he seeke to faine that which is not , as he did in Iob , how much more to obiect against vs that which is ? By the smallest circumstances hee euer seekes , if he can make vs odious to God , at least infamous among men : And therefore seeing wee haue to doe with so crafty a calumniator , we should alway take heede that wee giue him no aduantage against vs. If thou be the Sonne of God. HIs purpose here , is to impugne that notable Oracle sounded from heauen at Christs Baptisme : This is my beloued Son , in whom I am well pleased : so said the Father , but this cannot be , now , saith Sathan ; that voice hath beene but a delusion : for , the Sonne of God is the heire of all things , and hath the Angels for his ministers and Seruants ; but it is not so with thee ; for , here thou art among wilde beasts , in great necessitie , like to perish for hunger . The temptation , if wee marke it narrowly , hath two branches , and in them both Sathan shootes at one end , which is , to driue Christ to distrust , or else to doubt whether he be the Sonne of God or no ; or else to remedie his present hunger by conuerting stones into bread ; and so to limit the Lord , and bound his prouidence ; as if by no other means the Lord could sustaine him , but by bread onely ; or as if hee could make bread no other way but of stones onely : and therefore , neyther will our Sauiour graunt the first , nor yet doe the second , though otherwise hee could haue done it , because both of them were proponed to vrge him to diffidence , If thou be the Sonne of God. SAthan knew that Iesus was the Sonne of God , and afterwards hee confesseth it ; yet such is the malice of his nature , that hee fighteth against his knowne light . Hee knew that God had forbidden Adam and Euah to eate of the Tree : hee knew that if they did eate they should die ; yet was hee bold to perswade them the contrary . And that which by an Historicall Faith he beleeueth himselfe , hee perswadeth his wretched captiues , eyther to deny it , as a false thing ; or to doubt of it , as an vncertaine thing . Hee beleeueth there is a God , and trembleth ; but how many Fooles are there in the world , blinded by him , who haue said in their harts , There is no God. Hee beleeueth there is a Iudgement to come , wherein greater torment abideth him , then yet is laid vpon him ; and yet he perswadeth his Infidels to scorne and mocke at it , as a thing which neuer will be . Thus as the Pharisies made their Proselytes tenne times more the children of the Diuell then themselues ; so , Sathan makes his schollers professe points of Atheisme which himselfe durst neuer auouch , and to misbeleeue some points of Religion , which hee himselfe beleeueth to be true . Now if Sathan durst call this in doubt to Christ , whether or no hee was the Sonne of God , what maruell if he dare call the like in doubt vnto vs ? His principall care is to impugne our Election : for this cause tempts hee man to sinne , that man may furnish him arguments to proue that man is not the Son of God. He could not be content that the first Adam should liue in Paradise , and farre lesse that Adams posteritie should be exalted to inherit those heauenly places which hee lost by pride : and therefore eyther by tempting him to sinne , doth he prease to hold him backe from the dignitie of the Sonne of God : or , if so hee cannot , then troubles hee him with doubting of his Calling and Election , making him to mis-conceiue , that such a miserable man as hee cannot be the Sonne of God. And the reasons , which in this tentation commonly he vseth are taken from our wants , spirituall , or corporall : for , concerning spirituall desertions ; wherein wee are troubled with the sight of our sins , and want , for the present , the sense of mercy , then his reasoning is , It cannot be that thou art one of Gods Elect ; for , they are not ordained to wrath , but to mercy ; if thou wert so , then should the fauorable face of God be toward thee , and thou shouldest not be vexed as thou art , with the sense of his wrath . In all this he is but a false deceiuer : for , was not the Lord Iesus troubled with the same temporall desertion , when hee cryed ; My God , my God , why hast thou forsaken me ? and yet notwithstanding he was the beloued Sonne of God : and that this many times is the manner of his working with his owne children , hee declares himselfe ; For a little time in mine anger haue I forsaken thee , but with euerlasting compassion will I imbrace thee . Again , out of the want of worldly necessaries , so he reasons with many ; thou hast beene so long in sicknes , daily crying for deliuerance , yet the Lord hath not heard thee ; thou art vexed with pouertie , and prayest euery day for daily bread , but it is not giuen vnto thee ; surely this is because thou art none of his , hee is not thy Father , neyther hath he any fauour towards thee , nor cares hee for thee : but herein also hee is a deceiuer . For , the dignitie of Gods Sons , stands not in the aboundance of these worldly things , neyther is his fauour or anger to be measured by them : for , so he might haue proued the rich Glutton to haue beene the Sonne of God , and Lazarus an abiect : and therefore let vs beware vpon our wants to inferre any such Conclusion , as this Sophist would enforce ; that wee are not beloued of God , if wee be hungry , and haue not to eare ; remember so was it with Christ : if we haue no earthly possession wherein to rest vs , no more had Christ : if our friends be turned into foes , so did Christs familiar betray him : if our kindred despise vs for our pouertie , so was it with our Lord ; Hee came among his owne , and his owne receiued him not . It is enough for vs that the Lord is become our portion , what euer he doe with his moueables , which hee dispenseth to his Children , more or lesse , as he sees may doe them good ; let vs giue him glory , and rest in him : what can we want , that enioyes him , as our Father , in Christ Iesus ? Now seeing this is the point wherein Sathan labours chiefly to impugne vs ; to wit , that wee are not the sonnes of God ; we should by the contrary la●or most carefully to confirme our selues in it , which wee shall doe , if wee finde in our selues these two things : first , the Seale ; next , the testimonie of the Spirit : for , if wee be the Sonnes of God , wee are sealed by the holy spirit of promise , vnto the day of redemption ; and as a Signet leaues such an impression in the Waxe as is in it selfe ; so the Spirit of God imprints in vs the Image and similitude of GOD. Naturally we beare the Image of the first Adam , but being by grace made the Sonne of God , then do wee beare the Image of the second , another minde , another heart , other affections , words and actions are giuen vnto vs , then those which wee had by Nature : whereupon will follow the other , to wit , the testimonie of the Spirit , not onely witnessing , but also perswading our Consciences that wee are the sonnes of God. Command . THis which Sathan requireth , was such a thing as our Sauiour might haue done , but he will not ; learning vs neuer to doe any thing for Sathans command , no , though in appearance it seeme neuer so tollerable : for , Sathan can transforme himselfe into an Angell of light , and sometime speake a truth , or giue a plausible counsell , or a reasonable command ; yea , doe some good indeede as it seemes to men , but hee neuer doth any of these , but for a greater euill . And lastly , how Sathan in his temptations , aymes at this , to make the Sonnes of God earthly minded , caring for things of this earth with distrust of God ; If thou be the Sonne of God , command that these stones may be made bread , as if no more were to be sought for by the Sonne of God but bread , bread ; to haue the things of this World in abundance . And alas how many are so snared with the loue of things pertaining to this life , that they forget all care of the life to come ; no thought , no speech , no labour , but all for bread . A lamentable thing , wee professe the hope of an eternall life , and wee affirme that this is a perishing life , and yet wee care for life eternall , as if it would last but for one yeere ; but wee care for this life , as if it would neuer come to an end . Will wee looke to Dauid , and others of the Children of GOD ; what moued him may we thinke to pray seauen times in the day ; to water his Couch with teares , when hee lay downe , and to preuent the morning watch to prayer , but that hee knew it was a difficult thing to get through the snares of this life , and attaine vnto eternall life ? But the professors of this age , liue as if it were nothing to come to heauen , and they were sure at length to get it for a wish : and therefore they doe liue busie about many things with Martha , pertaining to the body , but carelesse of that one thing , needfull , commended in Mary . From this blindnesse of minde the Lord deliuer vs. VERSE 4. And Iesus answered , and said . HEre the Lord Iesus repelleth this first temptation of Sathan by a testimonie of holy Scripture , which conueniently he alledges out of the eight of Deutronomie ; there Moses sheweth the Israelites how that when ordinarie food failed them in the Wildernesse , God fed them with Manna from heauen , to declare vnto them and all others , that it is not by bread man liueth onely , but by the word of God : and therefore will our Sauiour say to Sathan ; thou dost wrong to restraine the prouidence of God to this particular meanes of Bread , seeing both the written Word testifieth , and GOD by his Word , hath declared , that any meanes is good enough to preserue the life of man , if God by his Word grant his blessing vnto it ; yea , his word without all meanes is able to doe it . It is written . OF this first we learne , how in our spirituall warfare , wee should vse the written word , as being the sword of that spirit , by which Sathan is confounded . Of this first , Papists are conuinced , who debarre the poore people from the comfort of the word : alledging it pertaines to churchmen , and not to simple people to reade the Scriptures : whereas by the contrary , as Chrysostome witnesseth , it is much more necessarie for them , then for the other . Qui enim versantur in medio , & vulnera quotidie accipiunt magis indigent medicamine : for they who comes out in publike , and are euery day wounded , hath most neede of medicine : yea , how can they fight as the good soulders of Christ , seeing the armour of GOD is taken from them , by such as pretends to be their gouernors : so that in effect , as if they were in couenant with Sathan , they deliuer the poore people of God armourlesse vnto him , handling them as the Philistimes did the Israelites , who left not a Smith among them , to make them a weapon , that so they being armourlesse , might more easily be kept in subiection . And next , carelesse professors are also reproued , who being commanded to search the scripture , that in them they may finde eternall life ; and hauing now in the reformed church , libertie granted them to doe so , yet will not vse it , but willingly interdite themselues from the comfort of the word of the Lord , threatens the famine of the word as a great plague . Quid igitur infoelicius , quam vt , quod deus in panam minatur , hoc tu iam sponte in caput tuum attrahas : what more miserable thing can be then this , to draw that willingly vpon thine owne head , which GOD hath threatned as a curse ? Man liues not by bread onely . THis answere hath two parts ; Whereof the first is Negatiue , denying that necessity which Sathan alleadged : the other is affirmatiue . The first is here : wherein our Lord doth not deny , that man liues by bread , if the Lord vse it as a meane to nourish him , but that man liues not by bread onely . Of this first we learne , that the second meanes , appointed by God , are not to be despised : for we see our Sauiour in this disputation with Sathan , excludes them not : for in the right vse of them , the power , wisedome , prouidence , and goodnes of God are praised , who hath prouided so many good things , for the good of man , and hath giuen power vnto things without life , to helpe the life of man. And this I marke , first , for weake Christians , who are so farre abused by Sathan sometime , that they thinke it not lawfull for them to eate and drinke , and to nourish that body , wherein sinne is harboured against the Lord : it is true indeede euery christian ought to haue a care , that the nourishment of the body , become not a nourishment of sinne in the body , but so that thou runne not to the other extremitie , to account that euill , which God hath ordained for thy good . Certainely as Sathan enuies that thou should enioy the fauour of thy GOD ; so enuies hee that thou shouldst enioy the comfortable vse of any creature that euer God made : yea , euen of meate and drinke . Where he cannot tempt thee to the abuse of it by intemperancie , hee doth what he can to defraude thee of it , working vpon thy weake conscience , makes thee to conceiue a scrupple , where there is none , and bindes thee there , where God hath made thee free . And next the vse of the meanes is marked , for idle men , who are desirous to liue , wanting nothing necessary for their life , but they wil not work : these , as afterward followes , are tempters of God , despising the meanes , they will eyther be fed miraculously by the hand of God , as Israel was in the wildernes , or else impiously will seeke their foode by vnlawfull shifts , out of the hands of Sathan . Next wee learne that howeuer the second meanes are to be vsed , yet are wee not to trust in them : as if it were they , and not Gods blessing , that did helpe our life . Physicke is good , but because Asa trusted in it , it could not profit him . And flesh is good for nourishment , but because Israel thought that their life was in it , GOD slew them by the same meane by which they thought to liue : and therefore the Lord to teach men that the vertue is not in the meanes , but in his blessing . Sometime hee workes without meanes , as when hee made light without the Sun , fertilitie of the earth without raine ; when hee kept the life of Moses without meate , and made cornes grow vnto Ezechia without sowing : and sometimes to small meanes hee giues great vertue ; as when hee made one paire of shooes , and one sute of raiment , last Israel forty yeares . There were many in the daies of Elisha , who had more oyle and meale then the widdow of Sarepta had , but wanted the blessing ; shee had , and therefore was theirs spent , when her portion , being lesse , remained to the ende . Beside this , the very nature of the meanes which wee vse , may teach vs , it is not they that preserues our life ; for they being things without life themselues , and such as by time putrifies and rots , what life can they giue or keep vnto vs ? Or if they be things endued with life , we see that they must first loose their life , before they become helpes of our life , to teach vs that howeuer by them we liue ; yet in them is not that vertue , that conserues our life . Last of all , experience confirmes it ; if bread preserued the life , then they who are best fed would be most liuely , but we see the contrary : more lusty was Daniel vpon his potage , then the other children were on the kings delicates . Dauid in his old daies wanted no couerings nor garments , but none of them could get heate to his body . We see by experience , some consuming more then may content other three , yet in the midst of wealth they dwyne away ; and poore labourers feeding on the refuse of bread and water , more strong and liuely then they : all these doe declare , it is not the meanes which preserue the life , but how it is preserued he declares in the affirmatiue part that followeth . But by euery word that comes out , &c. THat is , by euery decree and ordinance of God : any meane which hee appoints is sufficient to nourish thee . If hee decree that thou liue without bread , it shall be so with thee as with Moses , and Elias : or if he say the word , that a handfull of meale shall serue thee for a long time , so it shall be . And hereof first wee learne , how that the life of man hangs on the word of God , to continue , or to cut it short , at his pleasure : Thou turnest man to destruction : againe thou saiest , returne ye sonnes of Adam . But alas , how few considers this , to giue vnto the Lord the praise of the continuance of their life , by liuing to him : but by the contrary , in the blindnes and stupiditie of their mindes , rebels against him , by whom alonely they liue . A fearefull ingratitude : man can giue seruice to man , of whom he holds his land , and can not giue seruice to God , of whom hee holds his life . The Sidoneans would not make warre with Herod , because they were nourished by his lands , yet man feares not offend the Lord , from whose hand euery day hee receiues nourishment , without which he could not liue . And next wee learne here how to remedie our faithlesse cares , when either ordinarie meanes failes vs , or can not profit vs : as when in sicknes , medicine helpes not : in pouerty , ordinary meanes relieues not our want : in trouble no appearance of deliuerance , shal we therefore despaire ? No , farre be it from vs , but remember it is not by bread , that is , by the ordinarie meanes that man liues ( onely ) but by the word of God , and therefore let vs rest in God , and trust in him , who raises the dead ; and many timesmakes the second meanes to faile vs , that so we may be chased to runne vnto himselfe . MATH . 4. VER . 5. Then the Diuell tooke . FOllowes , the second Temptation . Wherein Sathan keepes a course plaine contrarie to the first : in the former he tempted to Desperation , thy poor & indigent estate proues thou canst not be the Sonne of God : in this hee tempts to presumption . If thou be sure that thou art the Son of God , then doe what thou wilt , nothing can harme thee . Thus Sathan assaults not the godly alwayes with one temptation , but can craftily change them for his owne aduantage : such as hee cannot draw to one extremitie , he labours to draw to another : and albeit by this craft hee preuailed nothing with the Sonne of GOD : yet doth hee many time by it speede among men . There are some whom he can not moue to be carelesse in religion , and them he tempts to the other extremitie , to be superstitious in religion : some whom he cannot induce to shake off conscience , yet hee makes scrupulous in conscience , doubting where they neede not ; and so of other temptations : for the which wee haue neede to be armed with the armour of God on the right hand and on the left . This temptation Saint Luke makes the third : S. Mathew the second : but the difference is nothing , for in the Euangelists describing this History of Christ , doe not so much stand vpon the precise order of the times , as vpon the substance , & matter of things which were done . In the first assault we haue seene how our Lord did ouerthrow Sathans first Captaine , Desperation , with his followers . Now we shall see how in the other wing of Sathans armie , hee ouercomes his second Captaine , Presumption , with his followers . Wherein the time first is noted , Then : that this temptation ensued vpon the end of the former ; learning vs after victorie gotten in any battell against Sathan , not to fall into securitie , but to stand still in our armour , expecting another assault : In bodily conflicts , securitie after victorie hath many times brought destruction to mighty armies : the Amalekites ( sitting downe to eate and drinke , after the burning of Ziklag , suddenly in their securitie , ouerthrowne by the sword of Dauid ) may stand for a proofe of it : but in the spirituall battell it is much more dangerous . Secondly , the place is described ; the holy Citie , Ierusalem : where first wee haue to consider , how it is that Sathan carryes him vnto it , whether was this transportation mentall or corporall ? The first I denie ; for , it could not be , that our Sauiours imagination could be so farre abused , as that he should thinke he was carried , when he was not caryed ; nothing in him could be deceiued . All his tentations ( as I said ) were externall onely , and proceeded not to the mouing or affecting any of his internall faculties ; and therefore I agree vnto the second , that this transportation was corporall . Where , if it be offensiue to any of Gods Children to heare that our Sauiours blessed body should be handled and carried from place to place by that vncleane Spirit , let them consider that this was done , not against his will , but with his owne will : as afterward willingly hee was lead , by Sathans members , like a sheepe to the slaughter , so now willingly is he carried by Sathans selfe , to be tempted of him ; and that for the greater glory of his owne name , greater confusion of Sathan , and greater comfort of his children . The Lord Iesus permits the aduersarie to handle his holy body , to carry it , for a time , to such places , as might yeeld him greatest vantage to tempt it ; hee permits him to speake what hee pleased , and to shew what obiects he could for his allurement ; yea , he is content to be deliuered into the hands of wicked men , Sathans instruments , and giues them libertie to abuse his blessed body , to spit vpon it , to buffet it , to scourge it , to crucifie it , and yet for all that hee could doe , either by himselfe , or by his members , he can neuer preuaile against the Lord Iesus . Certainely the more liberty Sathan had granted to him , in all this , the greater was his owne shame and confusion ; and the more manifest the glory of our inuincible captaine , who cannot be ouercome , nay not when he is in the hands of his very enemies . Againe , this is for the comfort of Gods children , for sometime power is giuen to Sathan ouer their bodies , to afflict them , as we see for a time in Iob , or for a time to possesse them , as hee did the body of Magdalen ( for albeit then shee was not called : yet euen then was shee an elect woman ) least therefore the children of God should at any time be discouraged with the like of this , to take it for an argument of reprobation , or finall deliuery of them vnto Sathan , that the Lord for a time permits him to haue power our their bodies , the Lord Iesus who would in all things be tempted as we are , except sinne , did taste of this temptation also for our comfort . This being spoken concerning the manner of his carrying : now we come to the place , which is the holy City Ierusalem ; & more particularly , the very Temple , which stood in the sight of all Ierusalem , Sathan sets him on the platforme of it , wherein were turrets with pinacles on their tops , & this place he takes as most conuenient for his purpose , thou hast lurked too long as a priuate man , among this people : if thou be the Sonne of GOD , that promised Messiah , the king of Israel , here is the time and place to shew thy selfe in the sight of Ierusalem , all the people shall admire thee , and acknowledge thee for to be the Sonne of God , if thou cast thy selfe downe among them : which easily thou maist doe , without all perill or harme , seeing the Lord hath giuen his Angels charge ouer thee , to keepe thee . Concerning the place , beside that which we marked in the first temptation , how that there is no place so holy on earth , wherin we can be free from the temptations of this vnholy spirit : In Paradise he tempted Adam ; at Christs table he tempted Iudas ; and in the very Temple , dedicated to the seruice of God , how often finde wee by experience , that hee dare tempt vs ? making vs eyther to turne the house of God into an house of marchandise , while hee drawes away our mindes to thinke vpon worldly affaires : or else into a den of theeues , whilst he carryeth our Eyes to wander after vanitie , that so hee may infect the heart : or else , at least , he casts vpon vs the spirit of slumbring , that wee cannot with reuerence heare the word of the Lord. Sathan is an enemie to euery good action , standing alwayes at Iosuahs right hand to hinder him ; but specially doth hee resist vs in the Exerc●ses of the Word and Prayer , and seeketh to pollu●e vs most in those places , wherein wee should be most sanctified , and therefore as the Iewes in the building of Ierusalem , had their weapon in the one hand , and their worke-toole in the other ; so wee , when wee come to edifie our selues in the most holy Faith , haue neede to haue an eye continually vpon our aduersarie , and our weapon ready to resist him . And set him on a pinnacle of the Temple . FOr what end Sathan set our Lord there , is euident out of that which followes , that he might from thence cast him downe . Sathan in his working is contrary vnto the Lord ; for , the Lord casts downe , to the end hee may raise vp ; so did hee with S. Paul , first , he cast him to the ground , and then raised him vp to the honour of an Apostle : but Sathan if he raise vp any man , it is for this end , that he may cast him downe . It is true , preferment comes neither from the East , nor from the West , but from the Lord , yet such as come to high places by euill meanes are said to be raised vp by Sathan . It were good for men to abhorre such preferments with those famous Martyrs , who when offers of honourable Offices were made to them , answered ; Nolumus honorem vnde nobis nascetur ignominia ; wee will none of that honour which breedes vs ignominie : for , that honour wherevnto men come with an euill conscience , shall assuredly end in shame . If thou be . THis tentation ( as wee said ) is to Presumption and Vaine-glory . Before men thou shalt haue great honour , if by this Miracle thou manifest thy selfe the Sonne of God : and at Gods hand thou needest feare none euill ; for since thou art his Son , thou maist doe what thou wilt , hee will not let thee perish . This temptation to presumption in this age preuailes mightily ouer many , who abuse Gods mercy , and turne the grace of God into wantonnesse , conceiting with themselues , that because God is mercifull , and Christ hath dyed for sinners , and they haue receiued the seales of the Couenant , and are now by adoption the Sonnes of God , therefore they may doe what they list . And though they cast not their bodies from on high to the ground , being loath to endanger their naturall liues , yet they spare not to make daily shipwracke of their Soules and Consciences , by casting themselues downe head-long into euery snare of the Diuell . A lamentable thing that the death of Christ should be abused to entertaine the life of sinne : he died to abolish sinne , and destroy the workes of the Diuell , and miserable man will take boldnesse to sin the more freely because Christ dyed for him . Where desperation enters all men see and abhorre it , but though this presumption possesse the greatest multitude in this generation , yet are they few who perceiue it . The other branch of this temptation ( as I noted ) tends to a seeking of vaine-glory before men , while hee would prouoke our Sauiour to manifest by vnlawfull meanes , that hee was the Sonne of God. And this is Sathans ordinarie temptation , whereby hee assaults such as are endued with graces aboue others . If the Apostle S. Paul had neede of counterpoyse against pride , alas what haue wee ? Many doth Sathan so bewitch with a loue of their owne glory , that rather then it shall not be manifested , they will blaze it abroad themselues in most vaine-glorious manner , and so vnawares they cast downe themselues before Sathan ; for , to seeke thine owne glory is not glory . But this is strange that Sathan hauing power to set our Lord on the toppe of the Temple , puts not to his owne hand to cast him downe , but tempts him to cast himselfe downe : thus we see how in the greatest libertie Sathan hath , hee is alwayes bound and brideled that he cannot doe what he would : if hee get a commission or power , it is euer with limitation , as wee see in Iob : loe he is in thine hand , but saue his life . And except wee our selues giue him armour , he cannot hurt : for , it is by man himselfe that hee gets at any time vantage ouer man. Let vs praise the power of God that restraines him : let vs marke the impotence of Sathan : let vs confirme our harts by grace to resist him , so shall hee neuer be able to hurt vs. Last of all , as here his voyce is , Cast thy selfe downe ; so is it in the next assault , Fall downe , and worship mee . This is the proper voyce of Sathan : Cast thy selfe downe . Neuer hath he any word for himselfe or others , to bid them mount vp to the Lord , but alwayes to draw them downe . Hee cast himselfe downe from heauen to hell , and if he might would cast downe all Gods Children from the state of grace , into the state of condemnation . Oh , if we could remember that in effect , this is the summe of all Sathans temptations , Cast thy selfe downe , seeking no other thing , but our downe-fall , disgrace , and vtter destruction . And yet alas , how many are bewitched by him , to cast downe themselues , and wallow in euery puddle of iniquitie , doing those works of vncleannesse , which are base , and most vnseemely for a Christian , who in regard both of his first and second creation , is an honourable creature . For it is written VVEe haue heard what Sathan craued in this temptation : now followeth the reason whereby he would allure our Lord to yeeld vnto him . The end of all is , to take out of Christs heart the feare of any inconuenience that might befall him by this precipitation of himselfe . And this is Sathans customable policie also to steale out of the heart , the feare of iudgement , which hee knowes God worketh in his owne , as a curbe to keepe them from sinne . If you eate of the Tree , whereof I haue forbidden you , ( saith the Lord ) yee shall dye . No ( saith Sathan ) though yee eate of it , yee shall not dye . Blessed is hee that teacheth his heart continually to feare : Let vs therefore keepe this feare , that it may keepe vs from sinne . It was Iosephs argument to his Brethren , I feare God , and therefore dare doe you no wrong . Feare is called by Gregorie , Anchora cordis , the Anchor of the heart , which holds fast , that it be not driuen away by the restlesse waues of temptations . Now in this testimonie we haue first to see how Sathan abuseth it : and next how were should vse it for our comfort . His abusing of it I gather in three things : first , this is a great abuse , to draw any part of Gods Word to serue him in tempting a man vnto sinne , seeing it is true of it all , which S. Iohn speakes of one part of it ; My Babes , these things I write vnto you , that yee sinne not . And in this his miserable captiues are become his learned disciples , when they vse any sentence of holy Scripture of strengthen themselues , or others , in a sinne : so the Drunkard abuseth that saying of the Apostle to cheare vp his heart to intemperance : Drinke no longer water , but vse a little wine for thy stomackes sake , and thine often infirmities : whereas if the Apostle were now aliue , hee would change that precept to our belly-gods , and giue them the contrary : Drinke no longer wine , but vse more water , not onely for conscience sake , but euen for the stomackes sake : for Intemperance destroyes euen the naturall life . The idle man againe , to confirme himselfe in his sinne , abuseth that saying of our Sauiour ; Care not for the morrow : and many thinke the lesse of adultery and murther , because Dauid was guiltie of them , and yet a man commended of God : not remembring that the vertues of good men are registred for our imitation , but their sinnes are recorded for our humiliation Vt casus maiorum , sit tremor minorum ; that meaner men should tremble at great mens fals . This is a piece of Sathans diuellish diuinitie , to confirme thy selfe in a sinne , by any thing that euer thou heardst or readst in the Word of God. Secondly , his abusing of holy Scripture , is euident in this , that rehearsing such a place of holy Scripture as describes the office of Elect Angels , and the blessed estate of Elect men , who are protected of God , by the ministerie of Angels , and so might very well haue remembred him of that first happy estate , and of his present vnhappy condition whereinto he had fallen by pride , yet he makes no profit by it at all : hee is not touched with any remorse for his sin , nor once moued so much as to lament , according as hee had cause . Alas , that euer I fell from the fellowship of those holy Angels . Alas , that I should abide in this desperate estate , as to impugne the glory of God , which cannot be oppugned , and to fight against his Saints , ouer whom I shall neuer preuaile . Nay , no such thought or motion enters into his heart . This proceedes from his great obstinacie in euill , which lockes him vp in finall impenitencie , in that sinne which is against the holy Ghost , that neyther can he , nor will he repent , but contrary his light , wilfully , and of malice hee sets himselfe alwayes a contradicter of the Lord. These are Viae Daemonum praesumptio , & obstinatio , the wayes of damned Diuels , Presumption and Obstinacie : Propter praesumptionem stare non potuit , propter obstinationem resurgere non potest ; for presumption hee could not stand , for obstinacie hee cannot rise : the one casts him into the sinne of shamefull Apostasie ; the other holds him vnder the sinne of fearefull impenitencie : and these are the sins into the which Sathan labors most to draw men , finding by his owne experience , they are most forcible to bring men to the fellowship of his condemnation . Wee cannot deny we are guiltie of the first , which is Apostasie ; the Lord preserue vs from the second , which is impenitencie . And herewithall let vs acknowledge the great loue of GOD towards vs ; that whereas Apostate Angels haue fallen , and shall neuer rise againe ; and reprobate men haue sinned , but cannot repent , the Lord hath reserued mercy for vs , renuing and raising vs vp daily by the grace of repentance . O what a mercy is it ! we were once plunged with them , into the same deepe , but the Lord stretcheth out his hand vnto vs , to pull vs out from among them , and to bring vs to an happy fellowship with himselfe and his holy Angels . Let vs reioyce in this kindnesse of our God : let vs be thankfull for it : let vs daily delight in this grace of Repentance , lamenting our apostasies , recounting our fore-passed sinnes , in the bitternesse of our hearts , that so the sense of peace and reconciliation with God ; in Christ Iesus , may be encreased in vs. And againe , here is a warning to all senselesse and stupid hearers of the Word of God , who when they heare their sinnes condemned , are eyther not moued at all , or else if they be moued , are not mended . So Pharaoh had some motion , and prayed Moses to pray for him , but it was without continuance , being choked by the hardnesse of his hart . Achab rent his cloaths , and put on Sackcloath at the threatning of Elias , but his humiliation continued not . Foelix trembled when Paul preached , but hee proceeded no further . Yet euen these may condemne the senselesse hearers of this age ; who , after so long hearing , haue beene so little moued . And those come ouer-neare vnto the nature of Sathan , who is so confirmed in his sinne , that no conuiction , made by the cleare light of the Word of God can moue him to repent . It is farre otherwise with the godly : if the Lord speake they tremble : if his Word condemne any sinne in them , they fall downe and mourne before him , till hee forgiue it . So were the Publicanes moued , at the preaching of Iohn the Baptist , to cry , What shall we doe ? So were the Iewes pricked in their hearts at the preaching of Peter , saying ; What shall we doe ? So cryed the Iaylor to Paul and Silas ; What must I doe to be saued ? And good I●fias his heart melted at the hearing of the Law. Fruits which are vnripe will not easily fall , though the tree be shaken by the hand of a strong man , but those which are ripe may be pulled by the hand of a Childe : Ita in cordibus electorum sine magna difficultate , efficax est verbum gratiae , à quocunque tandem annuntietur ; The word of Grace is powerfull in the hearts of the Elect , without any great difficultie , by whosoeuer it be preached . When Augustines hearers with great applause commended his preaching , but mourned not for their sinnes ; it was a notable answere hee gaue them : Folia haec sunt , nos fructus quaerimus ; these are the leaues , we seeke for fruit . And the like hath Chrysostome ; Si haec audientes , doletis , maximas me debere vobis gratias confiteor ; quis est enim , qui me laetificat , nisi qui contristatur ex me ? If yee , hearing these things , are grieued , I confesse that I am greatly endebted vnto you : for , who is hee that maketh mee chearefull , but hee who is made heauy and sorrowfull by me ? Both of them teaching vs , that then onely is Gods word profitable vnto vs ; when it worketh in vs that godly sorrow that causeth repentance to saluation , neuer to be repented of . And thirdly , his abuse of the Scripture appeareth in his mutilation of it : for , hee leaueth out these words , In all thy wayes ; because they made against him : for , it is not the way of a godly man to precipitate himselfe from a height , but to come downe some ordinary way . And this is also a piece of Sathans skill , in tempting men , to hide from them that which may restraine them from sinne , and onely to let them see that which may embolden them vnto it . And herein also we learne how wee should vse the promises of Gods protection to our comfort , and not abuse them to the offence of our God. It is true , God hath promised protection to his Children ; but all his promises are euer with a condition , that wee keepe ourselues within the wayes of God : The Lord is with you while yee be with him . Sathan knoweth this very well , that so long , as men walke in the way of God , the Lord is a hedge vnto them , and his Angels are as a guard to keepe them , and therefore his first care is to draw them out of the way of God , that so spoiling them of their protector , they may become a pray vnto him : this is cleare in that policie which Balaam taught Balak , and wee may see by experience , it is the daily practise of Sathan . Now , hauing seene how Sathan abuseth this testimonie , it remaineth that wee consider the right vse of it . Where , first of all , wee haue to consider the great maiestie , and glorious power of the Lord our God , who hath vnder his charge these armies of innumerable Angels : for , thousand thousands stand before him , and tenne thousand thousands minister vnto him . The Chariots of God are twentie thousand thousands of Angels , and the Lord is among them , as in the Sanctuarie of Sinai . Wee admire the glory of worldly Princes , when wee see them come forth , backed with their strong Guards and pompous traine : for , Salomon saith , The glory of a King is in the multitude of his Subiects . But if wee did see this hoast of the liuing God , wherein are two millions of strong warriours , any one whereof is able to ouerthrow the army of the most puissant King of the earth , as was declared on Sennacheribs armie , then would we say hee must be a great and glorious God , who hath so great and worthy warriours , and all of them of his owne making , vnder his charge . Againe , the fatherly care and goodnesse of the Lord to his children comes here to be considered : his prouidence it selfe is sufficient enough to preserue and protect vs , and yet for helpe of our weakenesse , hee hath giuen vs his Angels , as ministring Spirits , to attend vpon vs ; and that in such sort , that as Nurses carry young Children in their armes , or otherwise holds them by both their hands , till they may goe forward at their owne leasure , vpholding them when they are ready to fall ; euen so hath the Lord giuen charge to his Angels , with their hands to lift his Children , least at any time they dash their foot against a stone ; otherwise it were not possible for vs to step one step forward , without some great inconuenience befalling vs , by Sathans malice , if the protection of the Lord our God , by the ministry of his Angels made vs not sure . And Iesus answered , and said vnto him . HEre followeth our Sauiours reply to this Temptation : wherein ( first ) wee see that as oft as Sathan impugnes , so oft our Lord defends ; euer contradicting and refusing him : teaching vs also to doe the like . Resist the Diuel , and hee will flye from you : such as resist not when they are tempted , declare themselues not to be Christs Souldiours , but Sathans Captiues , snared of the Diuell , and taken of him at his will. Secondly , our Sauiour here , by his example , recommends vnto vs the sword of the Spirit , which is the Word , as a most necessary weapon in our spirituall warrefare against Sathan . As it were a great ouer-sight in a Souldiour , who knowes hee can at no time goe forth but hee must fight , to goe forth without his armour ; so is it much more in a Christian. Where wilfully men neglect to get knowledge by the Word , what maruell Sathan easily snare them both in Religion and manners ? They haue reiected ( saith Ieremie ) the word of the Lord , and what wisdome then can be in them ? But of this wee spake in his reply to the first temptation . Thirdly , he answeres by Scripture ; not to oppose Scripture vn-Scripture , for it cannot be contrary vnto it selfe : but to proue that to be the wrong sense of Scripture , which Sathan would haue enforced vpon it : and out of this also wee learne how the best way to attaine vnto the true sense of Scripture , is to conferre Scripture with Scripture . Thou shalt not tempt . THe summe of our Lords answere is ; As for the truth of that oracle alledged by thee , I doubt nothing of it , so long as his Children keepe his wayes they are sure of his Fatherly protection : now that this is not the way of God , to neglect the ordinary meanes appointed by God , that is but a tempting of God , expressely forbidden in the word of God. As for the forbidden tempting of God , men fall into it many manner of wayes ; sometime they tempt him in his prouidence , as Israel did in the Wildernesse , limiting the holy one . Sometime they tempt him in his mercy , as they who cast themselues into vnnecessary dangers , vnder hope that God will deliuer them . And somtime they tempt him in his Iustice , walking without repentance in their sinnes , and yet thinke God will not punish them . But most commonly they tempt him by neglecting the ordinarie meanes which God hath appointed to do good eyther to their bodies or soules , as at this day many carnall professors doe , who contemning the Exercises of the Word and Prayer , do notwithstanding vainly conceit , that they shall be saued : as if now the Lord saued men by miracles , as hee did that malefactor on the Crosse , and not by the ordinarie meanes appointed by himselfe . MATH . 4 VER . 8. Againe , the Diuell tooke him vp . SAthan now perceiuing both the wings of his armie discomfited by the armour of righteousnesse on the right hand , and on the left , wherewith our Lord resisted , comes now forward with his maine battell : wherein stands the loue of the world , with the pleasures and preferments thereof ; but this he doth with no better successe then he had in the former : for , this Captaine also , with his Fiftie , or rather with his Legion , is consumed by the fire of our true Elijah , the onely Sonne of God , hauing in most singular manner , Iehouah , for his strong God and Father . In him I say ▪ did the fiery graces of the holy Ghost burne so feruently , that all his powers were enflamed with a loue of the glory of God , and saluation of his brethren , and no place for the loue of the world was left in him . In this temptation , as in the former , the Aduersary takes vantage of the place : for , now hee carries him from the Temple , to the top of a mountaine , as Balak King of Moab changed his place three times , thinking to get Israel cursed in one place , when hee could not in another , but all in vaine : so here doth Sathan , but in vaine also . And here we haue first the onset made by Sathan , to be considered : Secondly , the repulse giuen by our Lord. In the onset we haue first to see , how hee tempts our Sauiours eye with a shew of the glory of worldly kingdomes : Secondly , how he tempts his eare , with an offer of them all vnto him : And thirdly , vpon what condition ; If thou wilt fall downe and worship me . By this temptation of worldly things ▪ pleasant to the eye , did he entangle our first Parents ; by this , since then , hath he snared and wounded all their posteritie ; and by it now , as his strongest temptation , doth hee hope to preuaile against the Lord Iesus , but ( as wee haue said ) the successe is not according to his expectation . And he shewed him . HOw it is that Sathan could shew our Lord all the kingdomes of the world , wee are not curiously to enquire , seeing by the subtiltie of his wit , and knowledge gotten by long experience ; hee being now almost sixe thousand yeares olde , hee can doe many things , which wee cannot vnderstand : for if a man by the quicknes of his wit , hath found out the way to present a view of the whole world in a Mappe ; or to let a man see himselfe represented in a glasse , if this I say man can doe by the helpe of nature , who for knowledge , is but a childe , if he be compared with Angels , and for experience but of yesterday ; why shall wee thinke it strange to heare that Sathan could make a real representation in the Aire , of all the glorious kingdomes of the world , which we thinke he did . But howeuer he did it , certaine it is he presents to our Lord a glorious worldly sight ; for wee will neuer thinke that hee made him beleeue , he saw that which he saw not : and his end in presenting this pleasant obiect to the eye was , out of all question , to assay if hee could allure his heart with the loue thereof : for this is one of his customable temptations , whereby he hath greatly preuailed among the sonnes of men , by the eye to encroach vpon the heart . He deceiued Euah , by looking on the Apple , pleasant to the eye : he deceiued the Sonnes of God , who were of the line of Seth , by looking on the daughters of men , who were of the house of Cain : he deceiued Achan , by looking on a wedge of Gold , and a goodly Babilonish garment : hee deceiued Dauid , by looking on the beauty of Bathsheba : but so could hee not preuaile ouer our Lord : for neither was his nature mutable from good , as was Euah , in her best estate , farre lesse infected with a corrupt inclination to euill , by exterior obiects , as was Dauids ; and therefore could not this temptation worke vpon him . But as for vs , we haue great neede to arme our selues against it , by reason of our inhabitant corruption which is easily wakened by exterior obiects , vnlesse by holy discipline wee keepe and obserue our senses , with no lesse holy care then Lot kept his in Sodome , whose righteous soule was vexed , but not delighted by hearing and seeing the vnrighteous words and deeds of the Sodomites . Potiphars wife first cast her eyes vpon Ioseph , Prima adulterii tela oculorum sunt , the senses , especially the eye , saith Gregory , sunt quasi quaedam viae mentis , per quas for as veniat , by which it comes after a sort out of the body to view things which are without : by them , quasi per fenestras exteriora animus respicit respiciens concupiscit : and then doth death come in at our windowes , when by our eyes , concupiscence of things vnlawfull is wakened in our soules ; and therefore did Nazian , in his lamentations wish that his eyes and eares should neuer open , but vnto that which is good , Malis autem vtrunque sua sponte clauderetur ; and Iob protested , that hee suffered not his heart to walke after his eye : but this will require both circumspection , and earnest prayer with Dauid , Lord turne away my eyes from regarding vanitie . Secondly , Sathan shewes our Lord the glorie of worldly kingdomes , but he can speak nothing to the commendation of the heauenly kingdome : once he was a partaker of it , but hee lost it through his pride , hee knowes it will neuer be his againe , and therefore hee hath no delight to speake of it . This I marke for worldlings , that they may know of what spirit they are , who when the heauen is offered to them in the Gospel , & hath no delight neither to heare nor speake of it : all their talke is of the earth ; surely euen their speech bewrayes them ; for hee that is of the earth , sanctis viris insolens est & intolerabile , quicquid illud non sanat , quod intus amant : but vnto men who are truely holy , euery word which sounds not of that , which inwardly they loue , is not onely vnaccustomed , but also intolerable . And thirdly , here is Sathans craft discouered ; hee shewes him the glory of worldly kingdomes , but not the vanity , and misery , that followes them : In appearance it seemes to be Paradisus bonorum : but in very deede it is , as Chrysostome called it Euripus malorum : but Sathan like a craftie fisher , makes a shew of the baite , but hides the hooke : so he in all his temptations makes a vaine shew of the apparant pleasure or profit a man may haue by sinne , but lets him not feele the terrour , or paine , comes by it , till he be snared in it . Fourthly , wee marke here a difference betweene the kingdomes of this world and the kingdome of heauen : the kingdomes of this world may be shadowed , and represented , they are seene , and perceiued by our senses : yea , the glancing shew of their glorie , doth farre exceede the substance , which in effect any man hath euer found in them ; All the glorie of flesh , is but like the flower of the field , and but a phantasie : so S. Paul speaking of the great pompe of Agrippa , and Bernice , saith , they came downe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but what figure can represent the glory of that heauenly kingdome as it is ? None at all , the eye saw neuer , the eare heard neuer , neither is the heart of man able to vnderstand , those things which God hath prepared for them that loue him . Here hee comforts men by things which hee hath made , there he shall satisfie them with himselfe . Deus est vita beatae , non de his quae condidit , sed de seipso verissimus largitor . So it is indeed , Sed nemo dormiens solem intuetur : but as no man while he sleepes can behold the sunne , & quae putat se videre figmenta sunt , and those things which in his sleepe hee thinkes hee sees , are but plaine fictions : so cannot a man in whom is no more but the spirit of the world , taste of that glorie which is to come . Relinquamus itaque vmbram , qui solem quaerimus , deseramus fumum , qui lumen sequimur : let vs therefore forsake this shadow , if wee be seeking the bright shining sunne : let vs goe forth from this smoke , and darknes , if wee be following the cleare light . In a word , as we are taught by the Apostle , let vs awake from our sleepe , and stand vp from the dead , and Christ shall giue light vnto vs. And this is yet further confirmed , when it is said , he shewed them in the twinckling of an eye . It was a glorious shew , but it lasted not ; a short time tryes the vanity of al earthly pleasures , they quickly vanish , and which is worthy the marking , if they did continue , of pleasures they would turne into paines , and sore displeasures : let vs not therefore iudge of them by the present shew , wherein Sathan may deceiue vs , but by their continuance , which Sathan is not able to giue . The pleasures of sinne endure but for a season , like the calmenesse of the sea ; like the fulnesse of the Moone , like the fairenesse of winter , so is all the prosperitie and pleasure of this life : apparet ad momentum disparet in perpetuum , for a moment it appeares , and for euer againe it vanishes . All this power will I giue thee . HAuing seene the obiect which Sathan presented to our Sauiours eye : now followes the offer hee makes in his eare ; both tending to this end , to assay if by them hee could infect his heart . In his offer wee see two notable lyes : first , saith he all these are mine , al this power is deliuered into my hands . The Psalmist saith ; The earth is the Lords , and the fulnesse thereof : and wee reade in Daniel , that honour , glory and dominion are the Lords , he changes kingdomes , &c. and this shamelesse Beare , saies all is his : when in very deede not so much as any beast in the world is his , farre lesse any kingdome thereof : for hee could not doe so much , for all his pretended power , as enter into a Sow , vntill the Lord gaue him power . Where if ye obiect vnto mee , how is it then , that Sathan is called by the Apostle , the God of this world ? I answere , that is onely in regard of the reprobate , whom the Lord in iustice hath giuen ouer vnto Sathan , and in whom hee commands and workes at his pleasure ; no otherwise then an executioner , to whom the iudge giues power to punish a malefactor , sometime in his goods , sometime in his person , and sometime by taking away of his life : if this executioner should vaunt that he were Lord of life and death , or had power of health and sicknes , riches and pouertie , such as knew him , would not regard him . It is euen so with Sathan , he is but a false deceiuer : for hee being the executioner of God , imployed by the Lord , to punish the wicked in their bodies , in their mindes , or in their goods , will notwithstanding beare his blinded wretches in hand , as if all this power were his owne . The other lye hee makes , is that he pretends hee would giue all these vnto Christ , which as it was not in his power to doe , so was it farre from his minde : for he enuies that man should enioy any creature , that euer the Lord made ; so the ende will declare , when he shall bring his miserable captiues to such a scarsitie , and famine of all good things , that if a drop of water might comfort them , they shall not get it . We must therefore put a difference betweene Sathans promises , and his performance : liberall in the one , poore in the other : faire in promises , but false in deeds . He promised to make Euah like vnto God , but hee made her like vnto himselfe : with Laban hee can name a Rachel , and giue a Leah . Like Ioab hee can kisse with the mouth , and slay with the hand : he can promise victory to Achah , that so he may chase him to confusion : name what he will , what can he giue , but a part of his owne portion ? that is , to make miserable man a partaker with him in his most fearefull condemnation . And yet alas , how many are dayly bewitched by him , to follow him : as if the world were at his Donation : for where as men doe seeke the things of this world , by stealing , lying , deceiuing , oppressing , thinking to be rich and honourable by iniquitie : Is not this to take out of the hand of Sathan ? Such as multiplyes children by harlotrie , and encreases their rents by impietie , can they reioyce with Iacob , saying with my staffe and bagge came I ouer Iordan , and now God hath giuen me these bands : or can they glory with Abraham , I will not haue so much as the latchet of a shooe from the King of Sodome , least it should be said , hee it is that made Abraham rich . Good were it for such men , that the Lord in time of his mercy , and not in his wrath , would giue a purgation to cause them vomit by restitution , all that substance which wickedly they haue deuoured : for euen reprobate Iudas , at length shall cast back againe the wages of iniquitie : but happy is he , who repents in time , that euer hee tooke any thing out of the hand of Sathan , that so hee may get mercy , while it is to be found . But marke here yet further , in that he offers to giue vnto Christ , all the kingdomes of the world , how he can frame his temptations to men , according to that estimation , which he hath of them , great things offers he for them , whom hee sees cannot easily be conquered , but smaller for those , of whom he accounts lesser : euen as an experienced Marchant bids but a small price for that which is little in his estimation ; but spareth neither gold nor siluer , to giue for that which he esteemes more precious , or may make him most gaine : there are some whom hee sees to be so base creatures , that hee bids but a small price for them ; so bought hee Achan , for a wedge of Gold ; and Esau , for a messe of pottage ; and many an intemperate man , like him , for a belly-full of drinke ; so bought hee Iudas to doe him seruice for thirtie pieces of siluer , and many a couetous man at this day , doth hee hire to lye , to sweare , to forsweare , and deceiue , as wee see in buying and selling daily practised , for one very small piece of mony : whereas againe , of others hee esteemes so much , that hee offers them greater things to become his , as high honours , and rich rents ; but to none did hee euer make so liberall an offer , as here vnto our Lord : All the kingdomes of the world will I giue vnto thee , &c. And this I marke to make the men of the world ashamed , who for smallest trifles make ship-wracke of their consciences , and bowe downe to Sathan to serue him . If there were no more but a sparke of true man-hoode and courage in them , this were sufficient to beget in their hearts a disdaine of the Diuell , that they see in his estimation , they are but base creatures , and therefore hee thinkes by smallest trifles to make conquest of them . If thou wilt fall downe , and worship me . HItherto wee haue heard Sathans offer ; now followeth his petition : wherein wee haue to see , what it is hee craues for his offer : For , will hee , thinke wee , at any time , giue any thing , except it be for the better ? if hee giue any thing , it is to get thy selfe for it . Hee gaue Adam an Apple , and thereby made him his owne slaue , if mercifully the Lord had not recouered him : hee offered Esau a messe of Pottage , conditionally hee would loose his Birth-right ; and it is his daily practise , to offer vnto men , the things of this World , but with such an hard condition , as of necessitie bindes them to for-goe their part of that heauenly Kingdome , and so , like blinded fooles , they lose them both . Alas , that men would alwaies remember that warning of our Sauiour , If a man should gaine the whole world , and lose his owne soule , what recompence can it be vnto him ? What can Sathan giue vnto a man worthy of that which he would haue from him ? Shall a reasonable soule , made to the Image of God , and redeemed by the bloud of God , come vnder the bondage and seruitude of Sathan , for the vaine shew of any perishing pleasure that Sathan can offer vnto it ? The Lord open our eyes to discerne the deceit of this craftie Iugler , that wee may beware of him , that so oft as hee makes any offer vnto vs , wee may giue him that wise and couragious answere , which the fourtie Martyrs gaue the Deputie : Putas ne tantum te daturum nobis , quantum eripere contendis ? Dost thou thinke that thou canst giue vs so much , as thou striuest to take from vs ? But here the men of the world ( I know ) will obiect and say ; Is there any man so beastly , as to fall downe and worship the Diuell ? that is an impietie which all men abhorre to heare ; but would to God , they thought it also an abhomination to doe it . Wee are commanded to haue no God but one , that is , to trust in him onely , to feare him , to loue , and obey him . Wee are also commanded to worship him not after our owne will , for that wil worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is plainly condemned : in which of these soeuer wee faile , we fall in among them who are charged in Scripture , to be worshippers of Sathan : for , there the worshippers of Idols of gold and siluer , timber and stone , which haue eyes and see not , &c. and the worshippers of Deuils , are put in one ranke : and though there be many , who by corrupt iudgement , faile not this way in the matter of Gods worship , yet by reason of their peruerse affection , and heart not rightly set to the loue and obedience of their God , are charged also among those who haue gone after a strange GOD. Thus is the couetous man called an Idolater ; and the intemperate man , said to haue his belly for his God. And more generally , euery man is declared to be a seruant vnto that , whereunto hee giues obedience , as hee that will not obey the Lord by sanctification of the Saboth , nor by sanctification of his owne body in that holy manner which GOD hath commanded him : or hee that in the pride and impenitencie of his spirit , careth not to deliuer all that hee hath ; yea , himselfe both soule and body to Sathan : If these and such as they be , be examined according to the rule of the Word , it will be found , they are worshippers of Sathan in deede , how euer in their words , they say , it is an abhominable thing to doe it . And Iesus answered , and said . THis last answere , which our Lord giueth to Sathans last temptation , is sharper then any of the former : teaching vs , by his example , that wee should not so much as here it required of vs without anger , that we should giue the glory of God to any other then himselfe , & especially to his aduersary . It is true that Sathan in all his temptations should be resisted : but sometime hee is to be repelled rather with a disdainefull reiecting of him , then with reasoning ; as namely , when hee dare be so bold as to deny those grounds of Religion , which most iustly are to be holden for vndoubted truths , then is this answere meete for him ; Hence from me Sathan . For it is written . THe testimonie our Sauiour alledgeth against him , is out of Deut. 10. ver . 20. Out of which it is cleare , that in the matter of Worship , the Lord will suffer no Companion . If yee come ( said Samuel ) to the Lord , with all your heart , then put away the strange Gods from among you ; for yee cannot keepe both . If God be the Lord , ( said Elijah ) then follow him ; if Baal be hee , then follow him ; the Lord can suffer no halting betweene two . Out of which it is euident , that the Aduersaries , while they part the worke of our saluation , ascribing part of it to Christs satisfaction , and part to humane satisfactions : while againe they part the worke of mediation , ioyning others with Christ in it . Making some prayers to God , and some to creatures ; making some religious bowing of the body to the Lord , and some religious bowing of the body , which they thinke lawfull to giue , vnto Saints ; not reseruing falling downe for worship to God onely , doe faile against this Commandement , and how euer they please themselues with distinctions , thinking to hide their sinne vnder a couering of words , yet this most cleare word of the Lord doth conuince them of the crime of Idolatry . They say that the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they giue vnto God onely , as due vnto him . To Creatures , they giue no more but the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : But against their owne distinction , sometime they teach , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be giuen to others than vnto God. And if we take these words according to the vse of Scriptures , it is cleare that these two are indifferently vsed for one : the whole seruice men owe to Christ is comprised vnder the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 16. 18. And the Apostle condemnes the Galathians of Idolatrie , because they gaue the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those things which by Nature are no Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which manner of reasoning were not forcible , if this distinction of the Papists were true , that the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be giuen to those which are no Gods , according to the vse thereof in Scriptures . But what euer they meane by these words of Worship , why do they bowe the knee to things of Gold , siluer , and stone ? they cannot say , it is for ciuill reuerence ; for , their Images haue not eyes to see them , nor tongues to answere them . If it be ( as it is ) for religious Worship ; why doe they not remember , that by this , the Lord distinguisheth true Worshippers from false ; I haue seauen thousand that neuer bowed their knee to Baall ? and that the three Children are commended , for that they would not bowe the knee to fall downe and worship Nabuchadnezars Golden Image ? Or how can they excuse their offering of Incense to their Images , seeing it is commanded to be offered vnto God himselfe : and the Iewes are condemned for offering Incense to the brasen Serpent , and to Baal ? Where , if they obiect vnto vs that we doe great wrong , in comparing their Images , which are of Saints now glorified in heauen , with the Images of Nebuchadnezzar , of Baal , &c. I answere , wee acknowledge a great difference betweene the Saints of God , and those falsely reputed Gods of the Heathen ; but , in this point , wee affirme , it is no lesse Idolatry to giue religious worship to the Saints , or their Images , then it was for the Iewes to giue it vnto Baal . It is true , Paul and Barnabas are more excellent Creatures , being the chosen vessels of the liuing God , then Iupiter and Mercurius , yet to giue religious Worship to them , is no lesse Idolatry , then to giue it to Iupiter and Mercurius : for , if they be compared in this point , Paul and Barnabas , are no more Gods , then Baal , Iupiter , or Mercurius . But to returne : let vs for our owne instruction take diligent heede , to those things which the Lord hath reserued to himselfe onely , and be content with those things which hee hath offered vnto vs. Where hee saith ; Thou shalt worship the Lord thy God onely , farre be it from vs to breake that limitation , by giuing any part of his worhip vnto another : I will not ( saith the Lord ) giue my glory to another ; that which the Lord will not giue , how dare man be so bold as to giue that vnto another ? what greater glory hath the Lord , then the glory of a Sauiour , and Redeemer ? hee made vs , wee made not our selues . What greater glory hath hee , then that hee is the Father of lights , from whom euery good gift doth descend ? shall wee take this glory , and giue it vnto another ? shall wee seeke from another the fulfilling of our necessities then from him , is there any eyther more willing to help seeing hee is our father ? or more able , seeing hee is almightie ? Shall I goe to him by another Mediator , then by his Sonne , seeing the Father hath proclaimed ; This is my Sonne , in whom I am well pleased ? Or , shall we ioyne other Mediators with him , seeing the Apostle saith ; Hee is able to saue perfectly all those that come to God by him . From such impieties the Lord deliuer vs for his great names sake ; to whom be all praise , honour , and glory for euer . Amen . FINIS . MEDITATIONS for Instruction and Consolation . Very profitable , and right necessary , for euery Christian to read . PSAL. 119. 15. I will meditate in thy precepts , and consider thy wayes . LONDON : Printed for Iohn Budge . 1612. MEDITATIONS for Instruction , and Consolation . The glory of Britaines Ile . EVery Kingdome glorieth of their priuiledges ; we haue our owne also , wherein wee are nothing inferiour to them , but let this be the greatest glory of our Ile , that 2600. yeeres agoe , the Lord promised to giue the ends of the earth for a possession to Christ , which in our time ( blessed be his holy name for it , is abundantly performed . The Law came forth of Sion , the Word of the Lord from Ierusalem , and with a speedy course ouer-shadowed this Ile with the brightnesse thereof : whether it was by S. Paul , as Theodoret affirmes , or by Simon Zelotes , as Dorotheus and Nicephorus witnesseth , or by Ioseph of Arimathea , as many testifie : sure it is , by some , either Apostle , or Apostelique man ; soone after the death of our Lord , from Gentilisme we were conuerted to Christianitie : long before that Papistry , or papall power was knowne in the world : for which , by the testimonie of the aduersaries themselues , euen they who dwell in the Northmost part of the I le , are honoured with the stile of ancient Christians ; Scoti antiquiores Christiani . A warning to the I le of great Britaine . AS the going forth of the Sun is from the one end of heauen vnto the other ; rising in the East , and running on ( like a mightie man ) in his course , toward the West ; so hath the light of the Gospell , from them in the East , shined towards vs in the West : where now it stands more marueilously then the Sunne did in Gibeon , in the dayes of Ioshua , till the fulnesse of Gentiles in these parts , be brought into the Tents of Sem. And sure we are , it shall stand like a cleare light in the Firmament of his Church , till all his Saints be gathered together . Now the Candlesticke is remoued from them in the East , the Sun is gone downe ouer their Prophets , & darknes is vnto them in stead of diuination . While we haue the light , let vs walke in the light : for woe shall be to vs also , if the Lord depart from vs. Time of Grace how dispensed by the Lord. THe time of grace is called by the Lord , an acceptable yeere , or day of saluation , to tell vs it is but short , and therefore wee should redeeme the time . Some dayes are longer , some shorter : but all of them are limited , and come to their end . The Iewes had a faire long Summer day of Grace , sixteene hundred yeeres dwelt the Lord with them , as with his owne peculiar people : and their Father , Sem , was the first , vpon whom God vouchsafed this happinesse and honour , as to call himselfe his God , blessed be the God of Sem : from them hath the Lord remoued to the house of Iaphet , and other sixteene hundred yeeres hath hee beene alluring Iaphet to dwell in the tents of Sem , offering mercy and grace to their seuerall families , according to his wise and gratious dispensation , and among the rest , he hath also vouchsafed to visit vs. Oh that we knew those things which belong to our peace . The course of the Gospell . OTher Trees when they grow , doe fasten their rootes in the earth , and send their branches toward heauen , but the Gospell is such a Tree of the Paradise of God , as hath the roote of it in heauen : for , it bred in the bosome of the Father , but the branches grow downward , to the earth , that we may eate of the three-fold fruit which grow vpon it , Righteousnesse , Peace , and Ioy. Wee neede not now to say , Who shall ascend into heauen ? The Word is neare thee . If wee be not refreshed with the fruit of that heauenly Paradise , the fault must be in the want of good will in our selues , not the want of a good occasion , seing the Lord hath turned the branches of this tree of life downeward toward vs , that the more commodiously we might eate of the fruit thereof . The triall of a true Gospeller : IN the Gospell there is a truth , and a power : the truth is embraced by many professors , the power is knowne to few . Now it is thought religion good enough , if a man receiue the truth ( so great is our corruption ) not remembring that truth knowne , shall , but conuince them who by the power thereof are not conuerted to walke after it . A golden Rule for the vse of things indifferent . ALl things which are lawfull , are not alwayes expedient : where the lawfulnes is certainely knowne , aduise on the expediencie ; and when thou art resolued of both , yet remember it is not good to come vnder the power of any thing : custome drawes a carnall man to necessitie , that hee cannot want that which he hath beene vsed to haue : but so to vse the creature that thou keepe thine heart free , vnthralled with the seruitude thereof , and ready at all occasions to want it , is the perfection of him , who hath learned , while he walkes vpon earth , to haue his conuersation in heuen . Three helps to a godly life . THere are three things which helpe a man to liue godly . as Dauid records , who found it by his owne experience : Determination , Supplication , Consideration . Determination is first , by it we resolue and conclude to liue a godly life : Supplication is second , for without helpe obtained of God , our determinations soone vanish : Consideration is the third , whereby we examine our selues , whether or not , we haue done as we determined . Determination helps vs to beginne to doe well , and this purpose would be renewed euery morning Supplication holds vs forward continuing in well doing : and consideration brings vs home , when we haue gone astray . I may say , happy is that man in whose life one of these three is alwayes an actor . A spurre to Repentance . HEe that goes downe to the graue , saith Iob , shall come vp no more ; namely , to liue here on earth , as he was wont to doe : he that goes to a farre countrey , goes from his friends , in hope to come backe againe ; it is not so with him that goes to the graue : and therefore it is a point of great wisedome , in time to doe what thou hast to doe . What wee learne not one day , we may learne another , and so long as wee haue time , what wee haue left vndone at one time , wee may doe at another : but if we dye not well , wee shall not returne to dye better ; where the tree falles , there it lyes : and such as a man is when hee dies , such abides he for euer : let vs therefore so liue , as learning to die ; happy is the man who wil not liue in that state , wherein he dare not die . The gaine of Godlines . THe Apostle saith , that Godlines is great gaine , and the Psalmist , that there is fruit for the righteous , but what we gaine by godlines , and what fruit growes on the tree of righteousnes , is not well knowne in this life : here , of all men they who are godly seeme to most miserable , because they must suffer many persecutions : but as the sweet grapes of the vine tree are gathered in the vintage ; and the fruit of the husbandmans labour , comes home in the haruest : so doth the gaine of godlinesse , in the houre of death : when all other comforts forsakes vs , then godlinesse lets vs taste of her fruits , peace and ioy in the holy Ghost . Grace of thanks giuing . AS a vessell by the scent thereof tels what liquor is in it : so should our mouthes smell continually of that mercy , wherewith our hearts hath beene refreshed : for we are called vessels of mercy . Sathans defianc● . IT makes no matter what our enemies be , though for number , Legions ; for Power , Principalities ; for subtilty , Serpents ; for crueltie , Dragons ; for vantage of place , a Prince of the Ayre ; for maliciousnes , spirituall wickednes , stronger is he that is in vs , then they who are against vs ; nothing is able to separate vs from the loue of God. In Christ Iesus our Lord , wee shall be more then conquerours . A warning to battell . HE shall not be in heauen with the Church triumphant , who liues not on earth a member of the Church militant , I , suppose thou hast no enemies without , and knowest no externall crosse to trouble thee , thy chiefe enemie and most dangerous is the corruption of thy owne heart within thee , against which if thou fight not with the daily weapons of the word and prayer , thou art a captiue , and at a cursed peace with Sathan . And yet alas how many are so , liuing in securitie , neuer grieued , nor troubled , with their inhabitant corruption ? Gedeons armie . OF thirty thousand men , that rose at the sound of Gedeons Trumpet , onely three hundreth , after triall , were found meete for the battell : and of many thousands , who now , at the sound of the Gospel , makes a shew as if they would follow Christ in his warfare , few wil be found after triall , to receiue the crowne ; for many are called , but few are chosen : let euery man take heede to himselfe . Three most excellent vertues . THese are Faith , Loue , and Patience ; he who is partaker of them , is a possessor of all good , which is to be desired : for by Faith he possesses Iesus Christ , & all his blessings : by Loue he possesses his neighbour , and hath ioy of all the good which is in them and by Patience he possesses himselfe . A watch-word for impenitents , now vnder grace . SInnes done against the Law , may be cured by the grace of the Gospell : but if grace be despised also , and the more thou heare the Gospel , the more thou grow in prophanenes ; wherewith then shall thy disease be amended ? may we looke for an other Sauiour , or is there a new sacrifice to be made for sinne ? No , it is the last age , God hath sent his last message , and hath applied to men , his last and strongest medicine , if this mend thee not , there remaines nothing but a looking for of fearefull iudgement , and violent fire , which shall deuoure thee . Thamars reueuge . THamar to be reuenged vpon Iuda her father in law , allured him to commit incestuous adulterie with her . Like vnto this is all the reuenge of carnall men , who to the ende they may hurt others , who hath offended them , spare not to hurt themselues first , and sinne against their owne soule : hee shall be soonest , and best reuenged , who remits vengeance vnto the Lord. True life . ALl men naturally loue life , but true life is only knowne to the sonnes of God. In the Vegetatiue life , whereby creatures grow from a small estate to an higher , the trees of the field ouercomes man. In the sensitiue life , many beasts excels him , they see , they smell , they heare , &c. better then hee . And as for the reasonable life , do we not see many reprobates hath it , who shall neuer see the face of God. Yea , Heathen Philosophers , hath excelled Christians in the vse of reason . Oh , that men did consider this , who now know no life but this to eate , and drinke , and grow : why doest thou place thy life in that , wherein beasts and reprobates are thy companions . Let vs seeke that life which none can haue , but the sonnes of God. Let thy tender mercy come vnto me , that I may liue , for thy law is my delight . Sufficiencie of eternall life . IF one Sunne set , by God in the firmament , giues , by course , sufficient light to all the inhabitants of the earth , and yet neither diuided , nor diminished in himselfe . May wee not thinke much more , how that glorious light shall illuminate all , and comfort all the elect of God , not being the lesse to any one , that many are partakers of it . Pleasures of this world . MAny things bewrayes the vanitie of worldly pleasures , but this aboue all , that if they did continue , they would turne into intollerable paines . Let the worldling make his choise , what best pleases him , let him haue it without any exchange , a short time shall force him to confesse it is a vexation . Beginnings of sinne , should be resisted . IT is a notable precept euer to be remembred , in all our actions , keepe your selues in your spirit : if the fountaine be dryed , the riuer decaies , and if sinne be stopped in the heart , the flux thereof is easily dryed vp , for out of the heart comes murther , and adulteries , &c. As a cockatrice is most easily slaine in the shell , so sinne in the first conception , before it gather strength : but here is our folly , we fight not with it , when it is weake : and therefore cannot withstand it , when it is strong . Vanitie of this life . IT is strange that men should loue to liue here , where beasts are partakers with him of all that he hath , and not long to ascend where hee shall liue a companion to Angels ; where wee dwell , the Spider builds in our most lightsome lodgings , the Rats vsurpes a residence , in our carued seelings ; the flyes partakes of our meates and drinke : yea , the wormes with in vs , feede vpon our selues and yet it is strange , that man called to a liuely hope of a better life , should not long to enioy it . The cursed condition of the wicked . IN the same field , wherein Absalon raised battell against his father , stood the Oake that was his gibbet : the mulet whereon hee rode was his hangman , for the mulet carried him to the Tree , and the haire wherein he gloried , serued for a rope to hang. Little know the wicked how euery thing which now they haue , shall be a snare to trap them , when God begins to punish them . An euill conscience . THere are many euills flowing from an euill conscience , this is one , it bindes vp the mouth of the soule , that it dares not cry for mercy , for it is , saith S. Peter , a good conscience that makes request to God. Euen among men amitie makes libertie , and man dares not speake to his brother offended , before reconciliation : with that boldnes then shall hee that stands a rebell to God , make supplication to him . If wee aske not , how shall it be giuen vs ? If we repent not , how shall we aske ? Let vs therefore by daily repentance , purge our heart from an euill conscience , that so in our neede , wee may finde accesse to God. As the defects of a ruinous house , that is not water-tight is not knowne in faire weather , but in foule : so an euill conscience seemes oft-times to be good enough , till the day of trouble come . Iacobs sonnes counted little of the selling of Ioseph , till twenty yeares after it , they were hardly handled in Egypt . Let vs try our selfe entirely , and be loth to harbour this guest , which will not faile to trouble vs within , so soone as trouble shall arise vnto vs without . Men of honour . AS finest garments are consumed by mothes and gold , if it rest , by rust , and most excellent trees , want not their own wormes , which by time destroy them : so honourable men , hath their owne corruptions , but this for common is the disease of them all , that they looke more narrowly to that seruice , which their inferiours are bound to doe to them , then to their duties which they are bound to doe to their superiours , looking downe to take from men , and not vp to giue to the Lord , that honour , which is due vnto him . The profit of spirituall exercises . HEe who would entertaine fellowship with God , should aboue all delight , in the spirituall exercises of the word and prayer . The word is as the Mother , and prayer as the nurse of euery grace in Gods children ; by the one God speakes vnto man , by the other , man speakes vnto God : and therefore is it , that Sathan , who enuies the fellowship of man with God , troubles man especially in these two , tempting him most craftily then , when hee goes to the word , and prayer . Bodily exercises . BOdily exercise , saith the Apostle , profits little , and therefore should be sparingly vsed . Many vnder pretense of the recreation of their bodies , if they quench not the spirit , at least grieues it , like as if one to coole his body of vehement heate , should runne so farre in the water , that hee drownes himselfe . Experience may tell such , as make conscience of their actions , that immoderate externall exercise , encreases guiltinesse , and diminishes grace . It is a point of great wisedome , here to keepe moderation . Friendship of the world . IT is the surest estate , suppose somewhat sharpe , to liue contemned of the world , wanting her friendship and allurements : it makes vs more humble in our selfe , & more wise toward others . The deceite of sinne . HE who will looke to the fruit of sinne , shall not easily be snared with the deceit of it , that for which a man sinnes , bides not with him , onely the guiltinesse remaines , which he contracted , to obtaine his apparent good : If a man remembred this , hee would be loath to make his guiltinesse greater for a good , which will not bide with him . Mother-sinnes . EVery sinne would be resisted , but especially Mother-sinnes , professed enemies to vertue , Vipers , which can not liue , but vpon the life of him that entertaines them : such as Pride , Passion , and Pleasure . Euery one of these Captaines is like Goliah , in Sathans armie : vnlesse a man come against them , in the name of the Lord , armed with his grace , hee can not stand before them . Pride . PRide ( said Augustine ) is grandis in oculo trabes , a great beame in the eye , which neither lets a man get a right sight of his God , nor of himselfe , nor of his neighbour . It is Primogenitum diaboli , sathans first borne : by it , the Serpent lurkes at the roote of euery high Cedars , to vnderdermine it , for he knowes there is nothing so high , which by pride is not easily brought lowe , Lucifer falling from heauen , and Nabuchadnezzars golden head , for his pride soone turned from his throne , to the fields ; and manners of beasts , among innumerable moe examples , may serue to proue it . Antidote for Pride . THe best Antidote for this poison is Humilitie , Superbia tumor est non magnitudo : Pride is a swelling , but no greatnesse , but this makes a man little in his own eyes : yet in very deede , great both with God , and Man. It is a vertue in any man , but most of all in a man of honour , Magna prorsus virtus humilitas honorata , the highest buildings , hath the lowest foundations . Magnus esse vis ? a minimo incipe . Cogitas magnam fabricam construere ? celsitudinis de fundamento prius cogita humilitatis . Wilt thou be great ? begin at the lowest degree . Doest thou thinke to reare a great building of height ? thinke first vpon the foundation of humilitie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the beginning of all Philosophy . Passion . PAssion , or inordinate commotion of the minde , is an vnruly euill , said Lactantius : it makes a man rage without moderation , more turbulent then the raging sea ; it defaces his countenance , were it neuer so pleasant , it felters his tongue , were it neuer so eloquent ; it fiereth the eyes , which are conduits of water ; it captiues the vnderstanding , which is the ruler of the whole man , Perit omne iudicium vbires transit in affectum : all iudgement is lost , when the matter commeth to passion . Remedy of Passion . THe best remedy for it , is that heauenly grace of patience , flowing from faith , and loue , three of the most rich , and rare iewels , wherewith a Christian can be adorned : for by faith we possesse Christ Iesus , and haue right to all his benefits ; by loue we possesse our neighbour , reioycing in their good , as if it were our owne : and by patience we possesse our selues , and becomes Maisters of our own wits , senses , words , actions , and all : this is Christian fortitude , and in very deede , the highest point of manhood : fortior est qui se , quam qui fortissima vincit : He that conquereth himselfe , is stronger than he which vanquisheth most strong things . Pleasure . PLeasure is a Pest , so much the more perillous , in that it is more plausible then others , spreding out it selfe into as many branches , as there are in men affections : for all are not miscaried after one sort . Trahit sua quemque voluptas : Euery man as his pleasure leades him . Inuincible Alexander vanquished in peace , with the pleasures of his mouth : Wise Salomon , temperate of his mouth , ouercome with the pleasures of his flesh : yea if they be not ruled by grace , the conceit of their honour makes them all generally dreame of this priuiledge , and imagine it to be their owne , that quod lubet , licet , and in this pit hath perished many a worthy man. The remedy of inordinate pleasure . THe remedy of this euill , is the feare of God , and therewithall feruent and continuall prayer , that the grace of God , which hath appeared , and brings saluation to men , may teach vs to deny all vngodly lusts , and to liue holily ( toward God ) soberly ( in our selues ) and iustly ( toward men . ) A meete answere for Dauids question , PSAL. 119. THere is a question propounded by Dauid , & it were good for vs to consider ; that wee might prouide in time an answere to it : whether shall I goe from thy presence , or where shall I flee from thy spirit ? If I ascend to heauen thou art there : if I lye downe in hell thou art there : what then , if there were a way to goe from him , yet is there not a way to liue without him : all that goe a whooring from him shall perish , where away Lord shall wee goe , seeing thou hast the words of eternall life . Shall we then bide with thee , because wee cannot doe otherwise : Nay Lord , albeit we might , which is impossible , flee from thee , yet is there none worthy to be loued like vnto thee ; as we cannot flee from thee for thy power , so wee will not flee fro thee for thy mercy . The wrath of man , may be eschewed by flying from him , as Iacob did flying from Esau , the Lords wrath is onely pacified by running vnto him . Achitophels heires who they are . THe men of this world are wise in things without them , but fooles as concerning themselues , like to Achitophel , who put his house in order , and hanged himselfe : what greater folly then this , he ordered his house , and ordered not his heart : and therefore in the perturbation of his minde , went he to the place of confusion . Many heyres hath he left behind him , who orders wisely all things concerning their bodies , but suffers , yea , praecipitates foolishly their soules into perdition . Selfe-murther . AChitophel and Iudas , who hanged themselues , were both worthy to be hanged , yet were they twise miserable , because they died twise guilty : the one of Dauids blood and his owne : the other of the bloud of Christ , and his owne also . He that is slaine innocently , by an other , leaues his bloud behinde him , that cries for vengeance on him that shed it : but the murtherer of himselfe caries the guilt of his owne blood with him , and so goes away both a murtherer , and a murthered . Desertions . I Thinke a two-fold disease may befall a godly man : one , wherein the spirit of God relents in him his former operation , whereof ensues a decay of the sense of mercy , trouble of minde , and great inability to any spirituall good : the other , when by extremities of bodily diseases , reason , and memory deserts him , but sure I am , neither of these can be preiudiciall to his saluation , which is grounded not in man , but in the vnchangeable God. Because thou art not changed , therefore wee are not consumed . A Christians answere to Sathans accusatious . VVHy troubles thou me by laying my sinnes to my charge ? I know I haue many waies offended my God , but this comfort I haue , that what euer I haue done to offend him , through his grace , is the matter of my griefe , but what I haue done against thee , to the hinderance of thy kingdome , I allow it , and reioyce in it , wishing from my heart I were able to doe more for the destruction of thy kingdome , both in my selfe , and others . Sathan enemy to prayer . VVHen the Apostles were going to pray , then the Pythonisse perturbed them : and no maruell that Sathan who interrupts not men in other actions , interrupt them in Prayer : for as hearing of the word preached is the mother , so Prayer is the nourisher of all Christian vertues in vs. A preachers comfort . LYdia conuerted , entertained the Apostles into her house , and the Iaylor , who before straited them with iron bands , being conuerted , ministred to their necessities : such as get grace by the Gospell , will not faile to giue comfort to the instruments , by whom they receiued it . It may content a Preacher that hee shall want comfort of none but those of whom GOD wants his glorie : where the Lord gets not his part , what maruell thou get not thine ? After great comfort , looke for temptation . TWo sundry times was Christ proclaimed the Son of God , by an audible voice from heauen : first , when hee was baptised at Iorden , and then immediately was he tempted in the wildernes : Secondly , when hee was transfigured on the Mountaine , and then shortly after , was hee troubled in the garden . As Elias after he had gotten a double portion , got forty dayes fasting : so Gods children , when they receiue double comfort , are to prepare themselues for double temptation . How the wicked runne post vnto hell . AS they who run post change their horses , when one is weary they mount vpon an other : so the wicked , when they are weary of one sinne , fall to an other : weary of one beastly affection , they make hast in their madnes to mount vpon another , as if riding vpon one were not sufficient to bring them soone enough thether . Their miserable end . BVt if they were wise , they would draw the bridle , consider their course , and thinke vpon their end , they thinke not in their life , that sinne is terrible , they feare and abhorre nothing but death : but how farre they are deceiued , the end shall declare , then shall their sinnes in such sort terrifie them , that to be quit of the sight of sinne , they shall seeke death , but shall not finde it : there will be their last , and desperate voice , Oh that the hils & mountaines would fall vpon vs , and smother vs ! Against sinfull lusts . ABraham was content for the loue of the Lord , to slay and sacrifice his sonne with his owne hands , and the Lord accepted his will for a deede , and a cleare declaratour of his loue . Now said he , I know thou louest me . But alas , O my soule , wherein wilt thou shew thy loue to the Lord thy God , if thou be not content to forgoe a vnlawfull pleasure for the Lords sake , and to slay the life , not of thy lawfull sonne , but of thy vnlawfull affection ? If thou doe it not , how shall the Lord say of thee , as hee said of Abraham ? Now I know thou louest me . The patience of God should not be abused . LEt men remember , that suppose the mercy of GOD be euerlasting , yet his Patience is limited : it is called a long patience , and long suffering , but neuer a euerlasting patience : happy therefore is he , who before the time of Gods long patience be finished , gets within the compasse of his enduring mercy . Pride . AS Pride was the first sin powred into our nature , so it is last in departing : for pride is such a sinne , as rises of the ashes of other sinnes . The loue of Christ. IT is not a great thing to loue that which is seene , whether truely good , or apparant onely ; but to loue him , whom yet wee haue not seene . 1 Pet. 1. is the worke of a great Faith : yet great reason there is , why wee should doe so , what visible thing should be loued comparable to him that made it ? and the more should we loue him , that for loue of vs , he became like vs , but so that hee is the fairest among the children of men . When he was transfigured , his face shined like the Sunne , but now the brightnes of his face far surmounts the glory of the sunne : among all the creatures none in beauty comparable to him . Alas that we long not , more then wee doe to see him . A soule stretching out her wings to the Lord. O My soule , what hast thou to doe here in this earth ? thou camest from aboue . Shall these visible things snare thee , and detaine thee from the inuisible God , from whom thou came ? Except it be to fight , for a time , the Lords battels , that thou mayst be crowned , and so leade so many as thou mayst captiues vp vnto him , that so thou mayst follow the Lord who ascended on high , & for thy sake , led captiuitie captiue . Circumspection needfull . EVah looking where God forbad her : Dinah wandring : Dauid intermitting spirituall exercises , became a ready pray to the enemie , the corrupt nature of man not kept with a narrow circumspection , is easily carried into captiuitie , but not so easily recouered . The euill may be contracted in one day , which in many dayes can not be amended . O my soule therefore learne to walke the more circumspectly . An awe-band for the heart . AS the Lord is omnipotent , so is hee omnipresent , hee is secret in his wayes , and when hee goes by vs , wee see him not . Iob 9. 12 : but goe where we will , he is alway with vs , to see vs when wee see not him , no more then Gehazi , when he tooke the bribes of Naaman , saw the spirit of Eliah that went with him . Oh , that we could remember this , that what euer we doe , we are vnder the eye of God , that so with Henoch wee may walke with God in all that we doe , seeking to please him , and be approued of him . The desire of a godly soule . VVHen the Lord came to the graue of Lazarus , hee wept , and cryed with a loud voice , Lazarus come forth , and as he commanded so was it done : Oh Lord , that thou wouldst come with the like affection to me , and visit this graue , and monument of my corruptible body , wherein my soule is imprisoned , yea , buryed after a sort , that it can not mount vp to walke after thee . Cry vpon mee Lord with thy powerfull voyce , that I may come out ; let me notlye any longer in this graue ; command them to loose my bonds , that euen while I am in the body , I may goe out of the body , and follow thee . Three rankes of sinnes . OVr sinnes may be reduced to three rankes . 1 Defections . 2 Transgressions . 3 Rebellions . by the first wee faile in doing the good , wee should doe : by the second we passe our bounds , and doe the euill wee should not : by the third , men comming to the deepe of sinne , fall into the contempt of God , and at length to rebellion , of the first and second wee are guilty . The Lord deliuer vs , that we fall not into the third . A precept neuer to be forgotten . TAke heede to thy selfe . This is a precept most necessary to be practised : The Lord is said to number our steps , to ponder our pathes , to weigh our selues : and Sathan is said to winnow vs , and to consider vs : what great neede haue wee then to consider our selues ? The fruitlesse care of worldlings . VVOrldlings take paines in their life to prouide for others , who will not so much as remember them when they are gone , for his place shall know him no more . Where is the fruit of thy labours , O wretched worldling , in the heauen ? Thou hast laide vp no store for thy selfe there , for thou neuer had a care to make thy selfe friends there of the riches of iniquitie : what hope then canst thou haue to be receiued into those euerlasting mansions ? for comfort of the earth where is it ? all the fruit of thy labors thou must leaue to another , who will be blythe to burie thee in the earth . Oh that men could remember this . Or it belong the earth will refuse to beare thee , thy body will refuse to lodge thee , thy friends will no longer retaine thee , and who then shall receiue thee ? If the Lord also refuse thee and bid thee depart from him , where away wilt thou goe for comfort ? O man , make peace with thy God in time ! Couerings of sinne . AS Adam after his transgression couered his nakednes with figge-tree leaues , so is it Naturall to his sonnes , to seeke couerings to their sinnes ; but of all it offends the Lord most , when men seeke to couer their sinnes , vnder the garment of God , this was obiected to the Iewes , Mal. 2. 16. who couered their adulteries with a shadow of diuorcements allowed , as they thought , by Moses , and is yet practised by the Atheists of our time , who bring defences for their sinne out of the word of God : for such mockers heauy iudgements are prepared . Knowledge and Deuotion . AS a Bird that hath but one wing cannot flye the right way : so a Christian wanting any one of these two , cannot serue God in a right manner : yet seldome goe these two together , for some haue Knowledge without Deuotion , and others haue Deuotion , but without Knowledge . None of these are good , but the first is the worst of the two : for the seruant that knowes his Maisters will and doth it not , is worthy of double stripes . A discouerie of the vanity of worldly honour . MAn in his best estate is altogether vanitie ; his highest honour is like the vanishing shadow on the tops of mountaines when the sunne goes downe . Put him in his chariot of triumph , let it be drawne with horses of price , yea , if hee can , with stately Lyons ; let him be decked in most gorgeous manner , as Herode was on his birth-day , these two interrogators shall soone discouer his vanity . First what hath he vpon him , or about him which is his owne : hath he not borrowed from euery creature to make vp himselfe a begged glory ? garments from beasts of the earth , feathers from foules of the ayre , pearles from fishes of the sea , silkes from creeping wormes , and beasts : and wormes , and fishes , at length shall deuoure his flesh , in a recompence of that , which they haue lent him . And Secondly , that which hee hath , how long shall hee haue it , the Samaritane Prince , who this day leaned on the kings shoulder , and the next day was trampled vnder the peoples feete , stands vp among innumerable examples to witnesse how mutable , and vaine , the glory is of flesh . Surely , as Nabuchadnezzars image had a head of Gold , but feete of Clay , so is it with all worldly honour , glorious in the beginning , but it ends in dust , and ashes . Euery day should shadow our death . THe end of euery day is a shadow of the end of our life : our lying downe in the bed vnder couerings of clothes to rest vs , till the morning , should remember vs of our lying downe in the graue , vnder the couering of moulds . The sting of sinfull pleasure not perceiued in the day , doth sting more liuely the conscience of men in the night , when they examine themselues on their beds , and all are at quiet , no sight presented to the eye , nor sound to the eare to distract the minde , then conscience speakes the more loudly , to warne a man of his sinnes : and this may forewarne vs , that if we doe not vnfainedly repent vs in time , our sinnes will much more trouble vs in the end of our life : let vs not keepe such a serpent in our bosome . Contentment to dye . I Desire not to out-liue the time , whether it be long or short , appointed to mee of the Lord. I know hee is permanent Iehoua , death cannot take me from him , but restore me to him . Prophets dye , and people to whom they speake , die also , but the word of the Lord endureth for euer : and no word spoken in his name , shall fall to the ground . I know it shall not be well with the wicked , though I see not their end , and thy Saints shall haue cause to praise thee , and say there is fruit for the righteous . Glory be to God. Si quid feceris honestum cum labore , labor cito abit , si quid turpe cum voluptate , turpitudo manet , voluptas abit . Aul : Gel. FINIS . THE BAPTISME OF CHRIST : VVherein the typicall Goel is compared with the true , and is shewed how CHRIST , our kinsman , is made our right REDEEMER . MARKE 1. 9. And it came to passe in those dayes , that Iesus came from Nazaret , a citie of Galile , and was baptised of of Iohn in Iordan . LONDON : Printed for Iohn Budge . 1612. A TABLE OF THE PRINCIpall points contained in this Booke . A A Ccusations of Sathan , and the Christian mans answere to them . pag. 306 Adam the first son of God among men , and the first father of Christ according to the flesh . pag. 8 The euill that Adam brought on himselfe , and his posteritie . 59 How the second Adam hath the same similitude of generation with the first . 13 What course the second Adam takes in our Redemption , 58. the effect and comfort thereof . 59 Our spiritual Adoption how confirmed . 14 Our Election and Adoption impugned by Sathan . 170 How wee should confirme our selues in the assurance of our Election , and Adoption . 175 Atheists conuinced , 182 Professors of Atheisme . 170 B BAptisme of Christ among sinners shewes his loue and humilitie . 57 Christ baptizing with the spirit , seeks the Baptisme of water from his owne seruant , 60. to what end hee did so , 61. the reasons thereof . 62 Christ baptized to sanctifie Baptisme , 66. and to seale vp his fellowship with vs. 68. he receiued it with prayer . 64 The seale of Baptisme , with the promises thereof . 65 Why Constantine deferred his baptisme . 67 The order of Sathans threefold Battell . 162 How a Christian should order the Battell against him . 163 Desperation fights in the left wing of Sathans battell , 167. and Presumption in the right wing . 192 A warning to Battell . 277 Glory of Brittaines Ile . 265 A warning to Brittaines Ile . 267 C THe fatherly care and prouidence of God to his children . 223. Christs glory manifested , in that he tooke no holinesse from his parents . 27 Christs Line from whence deduced . 34 Christ neuer called the natural son of Salomon . 35 Christ , as man , was borne a Noble man. ibid. Christ the companion of Iehouah . 39 Christ our kinsman . ibid. Why Christ is called Shiloh . 40 Christ the true Redeemer , and auenger of his brethren . 40 Christ most solemnely consecrated King , Priest , and Prophet . 50 Christ willingly maketh himselfe debtor for vs. 51 Christ how become ours in most sure manner . 53. 54 What comfort Christ hath brought vs. 59 Why Christ prayed for himselfe . 69 How Christ teacheth vs to sanctifie all our actions by Prayer . 71 How Christ cures his Patients by annointing them . 86 Christ endues his children with meekenes . 87 Christ , how the Sonne of God. 97 Christ , his life and doctrine , &c. confirmed vnto vs , by diuers notable testimonies . pag. 99. 100. &c. to page 110. Why Christ is led into the Wildernes , by the motion of the spirit . 124 The Actions of Christ , how receiued . 150 Christs transportation , whether mentall , or corporall . 195 Christ tempted at the eye , with a faire show : at the eare with faire offers . 229. 231. 241 Christ his loue . 313 Warning for carelesse Christians . 153 Carnall men in words despise Sathan , but in deedes doe serue him . 121 Circumspection needfull . 315 A Comfort in that we be come of Christ by grace . 18 Comfort for poore distressed sinners . 25. 26 Comfort arising from the consideration of Christs person . 39 A strong Bulwarke of Comfort . 77 Comforts against the feare of Sathans power , and our weakenesse . 90 Comfort against the want of worldly things . 174 Comforts when ordinary meanes faile . 191 Comfort for a Christian exercised with vnaccustomed temptations . 119 After great Comfort , looke for temptation . 308 An euill Conscience , what it is . 287 Consecration of Christ , to the office of a Redeemer , considered : 51. the solemnitie thereof vnmatchable . 50 Warning to such as are within the Couenant . 23 Two parts of the Couenant of Grace , and both sealed by Baptisme . 64 D DEath of Christ abused to the nourishing of sinne . 205 Euery day should shadow our death . 324 Contentment in Death . 325 Desertions Spirituall . 305 E THe agreement of the foure Euangelists confirmes the truth of the Gospell : 2 The different courses of the two Euangelists , Mathew , and Luke . 55. Their harmony in the Genealogie of Christ. 43. 44. &c. they agree , where they seeme most discordant . 37 Exercises spirituall , and their profit . 289. Bodily Exercises , how to be vsed . 290 F CHrists miraculous Fasting confirmed his doctrine . 149 Christs Fast , abused by Papists . 150 Fasting how manifold , 152 The end of Religious Fasting . 154 Rules in Fasting . 155. 156 &c. Blinde Folly of men , bewitched with Sathans offers . 250. Friendship of the world . 291 G GEnealogie of Christ , why registred . pag. 1 The whole Genealogy diuided into Sections . pag. 5. 6. to pag. 37. &c. and described according to the consent of the Euangelists . p. 43. 44. &c. Gentiles haue their part in Christ. 30 Why the Holy Ghost descends in the similitude of a Doue , &c. and not of fire . 84. 85 Neuer any full of the Holy Ghost , as Christ Iesus was . 127 God being become the sonne of man , it is not impossible , that man may become the Sonne of God. 14 The gaine of Godlinesse . 275 Gospell an heauenly doctrine . 94. the Maiestie and Dignitie thereof . ibid. No way to bring a man to heauen , but by the faith of the Gospell . 95 A short summe of the Gospell . 97 Gospell , how it should be preached . 92 The course of the Gospell . 270 The triall of a true Gospeller . 271 Time of Grace , how dispensed by the Lord. 268 H TO infect the Heart by the Eye , one of Sathans pollicies . 232 To keepe the Heart , we must first haue a care to keepe the Eye . 233 An Awe-band for the Heart . 315 I ARrogancy of the Iewes , glorying of their progenitors , repressed . 24 Watch-word for Impenitents vnder Grace . 280 Incarnation of Christ , a great token of Gods fauour to man , p. 10. how we should be thankefull for so great a mercy . p. 11. The Article of Christs Incarnation confirmed . 12. 13 A Rule , for the vse of things indifferent . 273 K SAthan speakes of earthly Kingdomes , not of heauenly , 235. his subtiltie in shewing the glory of them . 236 Earthly Kingdomes may be represented , not so the heauenly . 237 Religious bowing of the Knee to Creatures , a note of Idolaters . 257 Knowledge , and Deuotion . 321 L THe Gospell should be preached in a language , the people may vnderstand . 92 Wherefore , Christ endued the Apostles with the gift of Languages . 92 The Law was proclaimed with terrour , the Gospell was not so . 86 Spirituall Life , helped by Fasting & Prayer . 147 Three helpes to a spirituall and godly life . 273 True life , what it is . 281 Sufficiencie of Eternall Life . 283 Many care for this earthly Life , as if it were eternall : and for eternall , as if it were to be obtained in a moment . 178 Vanity , of this earthly life . 285 Carnall lusts nourished by intemperancy . ●48 Meditation against sinfull lusts . 311 M THat the Virgin Mary was conceiued , and borne without sinne , an erronious doctrine , 28. and long agoe condemned . 29 Meanes ordained of God , not to be despised . 184. 185 We must not trust in the Meanes , but in God. 186 God worketh without Meanes , by small Meanes , and sometimes against Meanes . 187 What to doe , when ordinarie meanes faile . 191 Mercy of God towards vs , to be marked . 215 Publike Ministration of Christ , how long it continued . 49 Murthering ones selfe , or selfe-Murther . 304 P PApists conuinced , for taking the word from the people . 181 Such as glory of their Parcntage confuted . 25 Passion , what it is . 298 Remedy of Passion . 299 Patience of God ; should not be abused . 312 Pharises , whether more then one conuerted in the Gospell . 55 Good actions without Prayer , are like bodies without Spirits . 71 Continuance required in Prayer . 72 Feruency and attention in Prayer . 73 Comfortable effects of Prayer . 74 Prayer , is the first step of our ascension to God , with Iesus Christ. 75 A Preachers comfort . 307 Temptation of Praesumption , preuaileth in this age . 209 Wherein the greatest happinesse of Christs progenitors consisteth . 19 Iewes such as glory of their progenitors answered . 24. 25 The promises of God can be no comfort to vs , if we neglect the conditions . 220 R BLockishnesse of men that rebell against God. 190 Christ our Redeemer . 80 How the three persons of the Trinitie concurre to the worke of our Redemption . 89 The mystery of our Redemption explained for our greater comfort . 163 A spurre to Repentance . 274 Reuenge of Thamar . 91 A soule filled with conceipt of it owne Righteousnesse , vncapable of grace . 57 S TWo sorts of Sathans operations . 142 Sathan expressed by many names for the great wickednesse of his nature . 144. 145 Sathan a Tempter , an Accuser , a Tormenter . ibid. Sathan restlesse in Temptations , 160. hee obserueth time and occasion for temptation . 164. What a false and craftie Calumniator hee is , 165. of his great malice he fights against the knowne light , 169. his schollers professe points of Atheisme . 170 We should doe nothing at Sathans command . 182 Sathans Temptation to make vs earthly minded . 177 Sathan cannot hurt vs , vnlesse we help him , 206. he still seekes mans destruction . 208 Why hee is called a Tempter , 129. hee is commander of the wicked , a tempter of the godly . 141 Sathan seekes to remoue godly feare , that he may bring men to a most remedilesse , and most fearefull estate . 210 Sathan fell by Presumption , and by obstinacie cannot rise againe , 214. he should alwaies be resisted , 224. the best weapon wherewith wee may fight against him . 224 Sathan seekes vantage of the place . 229 How Sathan is called the God of the world . 242 His lyes , 243. his promises . 244 Sathan frames his temptations , according to the estimation he hath of men , 246. he bids but a small price , for such as hee knowes may be easily conquered . 246 A shame for men to serue Sathan for small rewards , 247. hee seekes more from men , then he is able to giue vnto them , 249. he offereth earth on condition to forsake heauen . 249 Sathans defiance . 277. 306 Sathan an enemie to Prayer . 307. he raiseth vp , that he may cast downe . 202 Scripture abused by Sathan , and by Atheists . 210 211. to pag. 219. Scripture must be expounded by Scripture . 225 Beginnings of Sinne should be resisted . 284 The deceite of Sinne. 292 Mother-sinnes . 293 Reproofe of such as heare their Sinnes condemned , and are not moued . 216 Three rankes of Sinnes . 317 Couerings of Sinne. 320 Dignitie of the Sonnes of God , stands not in the abundance of worldly things . 173 A Soule stretching her wings to the Lord. 314. The desire of a godly Soule . 316 T TEmptations of Christ , with the circumstances thereof . 115. 116 Persons in high callings , subiect to the greatest Temptations . 117 Christians must looke for Temptations . 118 In euery place , Sathan hath his snare for Temptation . 121 Temptations are ordered by diuine dispensation . 124 Three notable comforts in Temptation . 125 Sundry sorts of Temptations . 128 God tempteth man , and is tempted of man. 129 How one man tempts another . 129 How Sathan tempts a man. 130 How Adam and Eue were tempted . 131 Our Temptations are not externall only but chiefly internall . 133 Why we should not faint at Sathans Temptations . 142 A singular preseruatiue against Sathans Temptation . 146 It is a great Temptation not to be Tempted . 143. After one Temptation , let vs looke for another . 160 Temptations , how distinguished . 161 Sathans temptations from our wants both spirituall and worldly . 171. 172 Hee changeth Temptations for aduantage . 192 After victory in any temptation , let vs stand ready for a new battell . 194. 195. &c. Gods inuincible power made manifest in temptations . 196 No place on earth free from the temptations of Sathan . 199. 200 Sathans temptations to vaine-glory customable . 206 How many waies men tempt God. 226. 227. &c. V THree most excellent vertues 279 Two things considered in the vnction of Christ. 80 Christs vnction in regard of his diuine and humane nature , 81. 82 The manifestation of Christs vnction . 83 A comfortable vnion made betweene God and man , by Christ Iesus . 9 W VVIcked , their cursed conditions , 286. how they runne poste into hell , 309. their miserable ende . 310 God the Father beareth witnesse to his Sonne three waies . 78. 79. 80 Three things considered in this witnesse . 88 The place from which this witnesse is giuen . 93 The Word is the sword of the Spirit , whereby wee fight against Sathan . 181 Such as heare their sinnes condemned by the word , and are not moued , are conuinced : 216 How Gods Children tremble at the rebukes of the word . 217 Miserable Worldlings haue heauen opened , but they loue the earth better . 96 Worldlings by their talke declare that they are earthly . 235 Blinde Worldlings follow Sathan , as if the world were at his donation . 244 Fruitlesse care of Worldlings . 319 Many abhorre to be called Sathans worshippers , who abhorre not to so be indeed . 251. 252. 253 In his worship the Lord can suffer no Companion . 253 Papists worshipping others with God , guilty of Idolatry . ibid. Their distinction of worshipping God. 256 FINIS . Notes, typically marginal, from the original text Notes for div A19506-e170 Ouid. Ouid. Claudian . Aul. Gal. Plato in Epino . Nazian . Orat. 33. in laud. Hiero. Chrisost. Luke 1. 52. Hos. 4. 7. 2 Sam. 2. Notes for div A19506-e1070 Heb. 5. 12. Ezech. 18. 20. A question good to waken drousie Christians out of their dead security . Math. 7. The doctrine of Christianitie comprised in three articles , collected out of his Genealogie , Baptisme , and Tentation . The first is to know that Iesus the sonne of Mary , is that promised Messiah . The second teacheth vs what manner of way he is become ours . The third , how hee hath done the worke of a Redeemer . These three ioyned together make vp a compleat doctrine of Christianitie . Zach. 13. 7. ☞ Iohn 2. 6. Iob 19. 25. Esa. 8. 8. Nomb. 3 5. How Christ being his fathers equal and our kinsman is properly the true auenger and redeemer of his brethren . Notes for div A19506-e1710 Christs Genealogie is regist●ed to let vs see that Iesus is the Christ. Ioh 20. 31. Gen. 3. Ezech. 34. 29. Heb. 7. 14. Foure Euangelists agreeing in one , doe greatly confirme the truth . Chris. in Mat. The diuersitie betweene Saint Mathew , and S. Luke , maks vp the sweeter harmonie . For where Saint Mathew reckons from the fathers downeward , Saint Luke reckons from the children vpward : and why . The whole Genealogie diuided into fiue Sections . The different courses of the two Euangelists . The first section is of ten fathers , from Adam to Noah . Why these are reckoned by Saint Luke , and not by Saint Mathew . Why these are reckoned by Saint Luke , and not by Saint Mathew . Colos. 4. 14. Saint Mathew teacheth that the Sauiour is to be sought in Abrahams house , Saint Luke shews that he is also a Sauiour of the Gentiles . Adam the first sonne of God , among men , and the first father of Christ according to the flesh . Euthym. praef . in Psalmos . What a comfortable vnion betweene God and man is made by Christ Iesus . Zach. 13. 7. Esa. 8. 8. Neuer was there so great a token of Gods fauour to man declared as in the incarnation of Christ. Exod. 19. Luke 2. 9. How wee should be thankefull for so great a mercy . Heb. 10. 27. The article of Christs Incarnation confirmed . Iren. lib. 3. Cap. 31. And that by a comparison taken from the creation of Adam and Euah . ☜ How the second Adam hath with the first the same similitude of generation . Theodoret. Dialog . 1. Cap. 18. Our spirituall Adoption is here also confirmed . ☞ For seeing we see that God is become the sonne of man , why shall wee thinke it impossible that man may become the the sonne of God ? Chrisost. in Math. Hom. 2. The second section is of other tenne Fathers , from Noah to Abraham . Gen. 9. 26. Comfort against this that Iaphet our father is not in the rolle of Christs fathers . Gen. 9. 27. It is sufficient that when Sem was chosen to be Christs father , it was also promised to Iaphet that hee should haue his part in Christ. Rom. 11. 25. Though Christ be not come of vs according to the flesh , yet if wee be come of him by grace , we haue comfort inough . Rom. 9. 5. Luk 11. 27. Math. 12. 47. For the Lord Iesus hath alwayes esteemed ▪ most of the spiritual kindred . Wherein did the greatest happinesse of our Lords progenitors consist ? See the Rhemists marginall Notes on Luk. 11. 28. out of Bedatract . 19. in Ioan. ☞ The third section is of foureteene Fathers , from Abraham to Dauid . That all Iacobs sonnes are within the couenant , not so all Abrahams what doth it teach vs ? Rom. 9. 4. What cause of thankes giuing is this that so many families of Iaphet pretermitted , we are brought within the couenant ? A warning to such as are within the couenant . Three reasons giuen why in this Genealogie , Thamar and Rahab are mentioned among Christs mothers , not Sara , nor Rebecca . The first is to represse the arrogancie of the Iewes , glorying of their progenitors . An answer for such as vainely glory of their parentage . Nazan ▪ in nobilem male moratum . The second is , for the comfort of poore penitent sinners , he asumed that nature which once was sinnefull and did separate it from sinne . See wat a comfort is here . ☞ The third is to manifest Christ his glory , in that hee tooke no holinesse from his parents . Heb. 7. 27 It is erronious doctrine to affirme that the Virgin Mary was conceiued and borne without sinne . How this errore was condemned long since by Barnard . Ber. Epist. 147. in Canonicos Lugdun . Among Christs mothers in the Genealogie , some are Gentiles , foretelling how Gentiles also should haue their pa●… in Christ. Galat. 5. 6. Gal. 3. 28. The fourth section hath a roll of Fathers from Dauid to Zorobabel . 1 Chor. 3. 5. Deut. 25. 5. Salomons race ends in Ieconiah . Ierem. 22. 26. Where Ieconiah is said to haue children , vnderstand them to be by succession , not generation . A double discent vsually reckoned among the Iewes . Saint Luke diduces the Naturall line of Christ , Saint Mathew the Legall . Christ Iesus is neuer called the sonne of Salomon , Naturall . Christ as man , was borne a noble man of the most honourable and ancient stocke that euer was in the world . ☜ The sudden decay of Salomons kingdome in his sonne , and of his posteritie , in the eightenth man after him . Malach. 2. 15. Was procured by the sinnes of harlotry and idolatry . The last section : the Euangelists are shewed to agree wher they seeme most discordant . Adricho . Chronologia . Lucidus de emendatione temporum ex Magdeburg . Cent. 1. l. 1. Ca. 10. In the Naturall line diduced by Saint Luke , Ioseph is the only man who is not Christ his Naturall father . Heb. 7. 14. Great comfort arises of the consideration of Christs person . He is the companion of Iehoua . Zach. 13. 7. Iob 19. 25. And yet our kinsman . Gen. 49. Why Iacob called him the Shiloh . Esa. 8. 8. The true redeemer and auenger of his brethren . Leuit. 25. 25. Num. 35. 12 Notes for div A19506-e7750 The time of Christ his publicke ministration was from his Baptisme to his ascension . Act. 1. 22. There was neuer a King , Preist , nor Prophet , consecrated in so solemne a manner as Christ Iesus here is . Two things considered in this consecration of Christ to the office of a Redeemer . That Christ willingly maketh himselfe debtor for vs. That the father not onely accepts him , but ordaines him to this worke . What sweet comfort arises to vs of these two conioyned together . How Christ Iesus is become ours in most sure manner . Luke 2. 11. Ioh. 3 16. 1 Cor. 1. 30. Namely by the free gift of God the Father . Except we know this we can haue no comfort in any of Christ his actions . We read not in the Gospell of any Pharise conuerted but one . For a soule filled with a conceit of the owne righteousnesse is not capable of grace . Ber. in Can. Ser. 67. That Christ comes to be baptised among sinners , shews his great loue and rare humilitie . The second Adam takes a course flat contrary to the course of the first Adam . Marke what comfort by a contrarie effect hath he brought vnto vs. Iohn 1. Act. 14. How hee that baptises with the spirit , seekes the Baptisme of water from his owne seruant . This hee did to recommend a reuerence of that ministrie ordeined by him in his Church . 1 Cor. 1. 21. For three reasons was Christ our Lord baptised , when as he needed no washing , being the Lambe vnspotted . First that he might fulfill a point of righteousnesse neuer required of any but of him . The misterie of our redemption explaned for our greater comfort . Gal. 5. 3. Two parts of the couenant of grace , both of them sealed by Baptisme . As Baptisme is a seale on Gods part , promising vs remission , Christ did not receiue it . But as it is a seale of our part , promising to God obedience , that way he receiued it , that he might be bound in our name . Christ Iesus was baptised , to sanctifie Baptisme . Beda . Ambros. in Lu. Cap. 3. Christ was baptised to seale vp his fellowship with vs. Our Sauiour receiued his baptisme with Prayer . How is it that our Sauiour did pray for himselfe ? Heb. 5. 7. Our Lord by his example teacheth vs to sanctifie all our actions by Prayer . Actions , suppose they be good without prayer , are like bodies without spirits . Macar . hom . 40. Continuance required in Prayer . Feruencie and attention in Prayer . Chris. in Math. hom . 25. Aug. The comfortable effects of prayer . Prayer is the first step of our ascension to God with Iesus Christ. Reu. 20. 6 Followes how the Father not onely accepts his Sonne in our roome , but ordaines him to doe the worke of a Redeemer vnto vs. See what a strong bulwarke of consolation is here . ☜ Three waies doth the father beare witnesse to his Sonne . First , by the opening of the heauens . Ephe. 1. 10. Secondly , by sending the holy Ghost , on him in the similitude of a Doue . Esa. 61. 1. Two things considered in the vnction of Christ. The separating or designing of him to the worke of a Redeemer . Ioh. 6. 1. The communication of grace sufficient for that worke vnto him . Christs vnction , in regard of his diuine Nature . Athanas. de Incar . verbi . Christs vnction in regard of his humane Nature . Here we haue the manifestation of Christs vnction . Iohn 1. 33. Why the Spirit discends in the similitude of a Doue , and not of fire . To shew his loue and meeknes toward poore penitent sinners . Mat. 12. 20. Luk. 9. 52. 53. The law was proclaimed with terrour , not so the Gospell . Iohn 1. 29 Christ cures his patients by annointing them . ☜ With this same meeknes he endues all that are his . Col. 3. 12. Ephe. 4. 31. By an audible voice from heauen . Three things considered in this testimonie . The author of it , to wit , God the Father . Ioh. 1. 18. How the three persons of the blessed Trinitie , concurre to the worke of our Redemption . This comforts vs against the feare of Sathans power , and our weakenes . Iohn 1. 16. Psal. 133. 2 The manner , to wit , by an audible voice from heauen . The Gospell should be preached in such a language as people may vnderstand it . Therefore Christ endued the Apostles with the gift of languages . The place from which the testimonie is giuen . This lets vs see first , that the Gospel is a heauenly doctrine . Nazian . 1. Pet. 1. 12 Secondly , the maiestie and dignitie of the Gospell . Heb. 2. 2. Heb. 12. 25 Thirdly , no way to bring a man to heauen , but by the faith of the Gospell . Miserable worldlings who haue heauen opened , but they loue the earth better . A short summe of the Gospell . How Iesus Christ in a singular manner is the Sonne of God. And that in regard both of his diuine Nature . As also in regard of his humane . This doctrine of Christ confirmed vnto vs by most notable testimonies . By Apostles . By Angels . By the state of the Iewes . Mat. 8. 29. By the Prophets . 1. Pet. 9. Gen. 3. 15. By consent of the old testament with the new , declaring That he should be the Sonne of a Virgin Esay 7. 14. Mat. 1. 18. Mich. 5. 2. That he should be borne in Bethleem . Math. 2. 1. Hos. 11. 1. Called out of Egypt . Mat. 2. 17. Mal. 3. 1. & 4. 5. Esay 40. 3. Luke 1. 17. & 3. 3. He began his preaching in Galile . Esay 9. 1. Mat. 4. 12. Specially in the sea borders of Zabulon and Nephtalim . Esay 55. 5. He confirmed his preaching by miracles , as was prophesied . Zach. 9. 9. Mat. 21. 4. He came riding to Ierusalem on an Asse . Betrayed by his familiar friend . Zach. 11. 13. He was sold for 30. peeces of Siluer . Math. 26. & 27. With the which when it was cast again were bought a Potters field . Esay 53. 12. & 53 5. Counted among transgressors . Psal. 22. 17. Psal. 22. 18. Psal. 69. 22. He was peirced hand and foote , they cast lots on his garments , and gaue him Vinegar to drinke . He was buried in the graue of a rich man. Esay . 53. 9. He rose the third day . Psal 68. 18. He ascended on high . Athanas de Incarna . verbi . All these prophesies cleerely accomplished in Christ proues him to be the promised Messia . Lactan. Iustit . lib. 1. cap. 6. Iustin. Mart. Orat. ad Anton. Pium. Notes for div A19506-e11810 Three things to be considered in it . Circumstances going beforeit , sixe in number . The time of Christ his temptation is first noted . Persons in high callings subiect to greatest temptations , if they be faithfull in them . Such as giues their names to Christ , let them looke to be tempted of Sathan . In Math. hom . 7. Macar . hom . 47. A comfort for yong Christians who after their conuersion are exercised with vnaccustomed temptations . Aug. de Temp. Iust. 58. The place of the combat is next set downe . Aug. de Temp. 77. Ambros. In euery piece Sathan hath his snare spred out for temptation . In this combat our Lord giues the Aduersarie vantage of the place , and why ? Ambros in Luke 4. Nazian . Orat. 21. Apologel . The third circumstance , he is led into the wilderness by motion of the spirit . Temptations are ordered by uine dispensation . Ber. in Psal. qui habit at Ser. 13. . Three notable comforts in temptation . The fourth circumstance is of the person tempted . Theodoret. dial . 2. cap. 26. Ioh. 14. 30. Neuer any full of the holy Ghost as Christ Iesus was . Sundry sorts of temptations . God tempteth man , and is tempted of man. Deut. 13. Aug. in Ioan. tract . 43. One man tempts an other : these sinne after the similitude of Sathan . Sathan tempteth man. The temptations of Christ were externall only , and could not enter into him . It was far otherwise with Adam and Euah . The saluation conquest , by the second Adam , cannot be lost to any of his members . Comfort . Our temptations are not externall onely , but chiefly internall . Chris. in Math. hom . 7. The endes why Christ was temp . First that he might ouercome our enemy in a iust and lawful manner . Secondly , to let vs see how Sathan is a spitefull enemy of mans saluation . Aug. hom . 38. Thirdly , that hee might teach vs how to fight with Sathan . Theodoret. dial . 1. cap. 28. Fourthly , that hee might comfort vs in our temptations . Heb. 9. 11. Lastly , that wee should not apprehend our temptations to come from an angry God. The fift circumstance is of the person that tempteth . Aug. in Vigil . natiuit . Dom. Ser. 4. Sathan properly called a Tempter , and why . Sathan a Commander of the wicked , a Tempter of the godly . Ephes. 2. 2. 2 Tim. 2. 26 Carnall men in word despise Sathan , but in deede doe serue him . Two sorts of Sathans operations Why wee should not faint at Sathans tentations . It is a great temptation not to be tempted . Gregor . moral . lib. 2. Sathan expressed by many names , for the great wickednes of his nature . 2. Cor. 2. 11. They all may be reduced to three , for he is in all his actions either a Tempter , or an Accuser , or a Tormenter . A singula Preseruatiue against Sathan his temptations . The last circumstance is the occasion of the temptation , to wit , his fasting . A spirituall life is greatly helped by fasting and prayer . By the contrarie , carnall lusts are nourished by intemperance . Christs miraculous fasting was also to confirme his doctrine . Christs fast superstitiously abused by Papists . The actions of Christ reduced . Workes of redemption , to follow these were blasphemie . Workes of miraeles : to follow him in these is impossibility . Morall workes : to follow him in these is pietie . Fasting is of sundry sorts , according to the endes thereof . A warning for careles Christians . The right end of religious fasting is , to subdue the body by discipline . In the battell betweene the flesh and spirit , vve should helpe that partie which we would haue victorious . Nazian . Orat. 25. in laudem Gorgorij . Rules in fasting : first that it be without opinion of merit . Ber. in Cant. Ser. 67. Next that it be without superstition . Epiph haeres . 33. Thirdly that it be not without prayer : to fast , and not to pray is to offer a dead thing to the Lord. Fourthly , that it be without ostentation . Fiftly , that amendment of life , be ioyned with it . August . Chris hom . 3. ad pop . Antioch . Ad frat . in Erem . ser. 23 Sathan restlesse in temptations . Prou. 1. After one , let vs looke for another . How these temptations are distinguished . Nazian . Orat. 4. de filio The order of Sathans threefold battell . How a Christian should order the battell against him . The time , and occasion of temptation well obserued by Sathan . What a false and crafty Calumniator Sathan is . August . de Temp. serm . 234. In the left wing of Sathans battell fights desperation . Two branches of the first re●ration . Sathan of his great malice fights against his knowne light . And his Schollers professe points of Atheisme , which himselfe dares not auouch . Our Election 〈…〉 Sathan . The argument in those tentations that Sathan vseth , is taken from our wants . First , from want of spirituall grace in time of desertion . Mat. 27. 46 Next , from the vvant of worldly necessaries The dignitie of Gods sons stands not in aboundance of worldly things . Comfort against the want of worldly things . How wee shold confirme our selues in the assurance of our Election and Adoption . We should do nothing for sathans command , though it seeme neuer so reasonable . Sathan in his temptations , aymeth at this , to make vs earthly minded . Mat. 4. 3. Many care for this life as if it wer eternall , & for eternall life , as if in a moment it might be obtained . Christs reply to Sathans first tentation . The word is the sword of the spirit by which we should fight against Sathan . Christin Math. hom . 2. Papists conuinced who take the vse of the word from the people . 〈…〉 vpon themselues a famine of the word . Amos 8. 11. Chris. ibid. Two parts of Christs answere . Of the first we learne that second meanes ordained by God , should not be despised . This serues first for weake Christians who through errour of conscience defraud their bodies of necessary foode . Next for idle men who neglect the ordinarie meanes by which they should liue . And yet we should not trust in the second meanes , but in God. Who sometime workes without meanes , sometime by small meanes , and sometime makes the meanes of life instruments of death . The nature of the second meanes proues that our life is not by them . Experience also confirmes the same . This is made more cleare out of the second part of Christs answere . Psal. 90. 3. The great stupiditie of men , who rebell against God , of whom they hold their life . Comfort when ordinarie meanes failes . In the right wing of Sathans battell stands Presumption . Sathan changes tentations for his owne aduantage . Sathans second captaine ouerthrowne also by our Lord. After victory in any temptation let vs stand ready for a new battel . Christs transportation whether mentall or corporall . Offences that may arise of Christs corporall transportation remoued . In it the inuincible power of our Lord is made manifest . Comfort for Gods children , whose bodies are afflicted by Sathan for a time . The place of this temptation is Ierusalem , the holy City . No place on earth free from the temptations of Sathan . Yea , in most holy places , he is a most busie tempter . The Lord casts down that hee may raise vp : Sathan by the contrary raises vp , that he may cast downe . The pith of this second tentation . The temptation of presumption preuaileth greatly in this age . Christs death abused to nourish the life of sinne . Sathans tentations to vaine-glory , customable among men . Pro. 25. 27 Sathan can not hurt vs except wee helpe him . Sathans proper voice is , Cast downe thy selfe . Still seeking mans disgrace & destruction . The reason vsed by Sathan to strengthen his most vnreasonable desire . He seekes to remoue godly fear , that hee may bring men to a remediles , most fearefull estate . Greg. moral . lib. 6. This testimony of Scripture is falsely vsed by Sathan in three respects . 1 Ioh. 2. 1. That hee makes any place of Scripture to confirme a sin . How Atheists , Sathans disciples , doe learne at him . Greg. moral . lib. 2. That reciting such a place of Scripture as reproueth his sinne , he is touched with no remorse . This proceedeth from his obstinacie , which lets him not repent . By presumption he fell , by obstinacie he cannot rise . Gods great mercy to vs worthy to be marked . His Grace hath put a difference betweene vs and others , wher there was no difference by Nature . Such as heare their sins condemned by the word , and are not moued , are here conuinced . How the children of God tremble at the rebukes of his word . Acts 2. 37. Act. 16. 30. Chrisost. in Mat. hom . 6 Thirdly , he abuseth Scripture , in mutilating of it . The promises of God can be no comforts to vs , if we neglect the condition wherupon they are made . In the right vse of this testimonie , we consider two things : First , the great glory and maiestie of God. Dan. 7. 10. Psal. 68. 17 How farre inferiour the most glorious Courts of Kings is to the Lords Court. Secondly , the fatherly care and prouidence of God : toward his Children . Sathan should alwayes be refused , & resisted . 2 Tim. 2. 26 The best weapon whereby wee can fight against him is the sword of the Spirit . Scripture should be expounded by Scripture . The summe of our Sauiours answere to this temptation . How men tempt God. In his prouidence . In his mercie . In his Iustice . By neglecting the ordinarie meanes . Both the wing● of Sathans army being discomfited , he now comes forward with his maine battell . Sathan againe seeketh vantage by the place . Num. 23. Christ tempted here at the eye with a faire shew : at the eare with faire offers . How it is that Sathan presented to the eye of our Lord al the kingdomes of the world . One of Sathans customable policies , is to infect the heart by the eye . And therfore if we would keepe the heart , we should first haue a care to keepe the eye . Augu. Gregor . lib. 21. Moral . Nazian in deploratio . calam . animae sua . Sathan speakes of earthly kingdomes but not of the heauenly , which he hath lost . Worldlings by their talke declares that they are of the same spirit . Gregor . Moral . lib. 7. Sathans great subtiltie in shewing the glory of worldly kingdomes , but not their misery . Earthly kingdomes may be represented not so the heauenly . 1 Cor. 29. Aug. de ciuit . Dei lib. 10. cap. 18. Ephes. 5. 14 Vanitie of earthly pleasures , proued by their breuitie . Heb. 11. 25. Gregor . Moral . lib. 15. Sathan hauing assaulted the eye of our Lord , now goes about and assaults his eare . Psal. 24. 1. In this he makes two notable lyes , first in affirming that the kingdomes of the world were his . How Sathan is called , The God of the world . Next he lies in pretending that hee would giue them to Christ , which he neuer would albeit he might . Sathans promises are alwaies to be distinguished from his performances . Yet blinde worldlings follow Sathan as if the world were at his donation . Sathan frames his temptations according to the estimation he hath of men . He bids but a small price for such as hee knowes may be easily conquered . ☜ This is their shame , who doe Sathan seruice for small rewards . Hee seekes more from men then he is able to giue vnto them . If he offer earth it is vpon this condition , that wee forsake heauen . The blind folly of men bewitched with Sathans offers . Many abhorre to be called Sathans worshippers , who abhor not to be so indeede . As namely they who worship the Lord otherwise then according to his owne will. And they in like manner , who serue their own beastly affections . Rom. 6. 16. Why Christs last answere is sharper then any of the former . In worship the Lord can suffer no companion . 1 Sam. 7. 3. Papists worshipping others with God , guiltie of Idolatry . How the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not excuse them . Religious bowing of the knee to creatures a note of Idolaters . Leuit. 2. 1. 2 King. 18. 4. 2 King. 23. 5. An obiection of the Aduersaries answered . Worship and the glory of saluation should be reserued to the Lord onely . Notes for div A19506-e19510 Psal. 19. Ios. 10. 2. Cor. 6. Rom. 10. Psal. 119. 57. Psal. 119. 77. Mal. 2. 15. 1. Pet. 3. Aug. Nazian . De ira cap. 5. 
A30208	----	Some gospel-truths opened according to the Scriptures, or, The divine and humane nature of Christ Jesus, his coming into the world, his righteousness, death, resurrection, ascension, intercession, and second comming to judgment, plainly demonstrated and proved and also answers to severall questions, with profitable directions to stand fast in the doctrine of Jesus the son of Mary, against those blustring storms of the Devils temptations, which do at this day, like so many scorpions, break loose from the bottomless pit, to bite and torment those that have not tasted the vertue of Jesus by the revelation of the spirit of God / published for the good of Gods chosen ones by that unworthy servant of Christ John Bunnyan ... Bunyan, John, 1628-1688. 1656 Approx. 272 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30208 Wing B5598 ESTC R34771 14699579 ocm 14699579 102699 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30208) Transcribed from: (Early English Books Online ; image set 102699) Images scanned from microfilm: (Early English books, 1641-1700 ; 1566:1) Some gospel-truths opened according to the Scriptures, or, The divine and humane nature of Christ Jesus, his coming into the world, his righteousness, death, resurrection, ascension, intercession, and second comming to judgment, plainly demonstrated and proved and also answers to severall questions, with profitable directions to stand fast in the doctrine of Jesus the son of Mary, against those blustring storms of the Devils temptations, which do at this day, like so many scorpions, break loose from the bottomless pit, to bite and torment those that have not tasted the vertue of Jesus by the revelation of the spirit of God / published for the good of Gods chosen ones by that unworthy servant of Christ John Bunnyan ... Bunyan, John, 1628-1688. [84], 216 p. Printed for J. Wright the younger ..., London : 1656. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Person and offices. Apologetics -- Early works to 1800. Apologetics -- History -- 17th century. Society of Friends -- Controversial literature. 2005-02 TCP Assigned for keying and markup 2005-02 Aptara Keyed and coded from ProQuest page images 2005-04 Olivia Bottum Sampled and proofread 2005-04 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion SOME Gospel-truths Opened according to the Scriptures . OR , The Divine and Humane Nature of Christ Jesus , his coming into the World ; his Righteousness , Death , Resurrection , Ascension , Intercession , and second comming to Judgment , plainly demonstrated and proved . And also , Answers to severall Questions , with profitable directions to stand fast in the Doctrine of Jesus the son of Mary , against those blustring storms of the Devils temptations , which do at this day , like so many Scorpions , break loose from the bottomless pit , to bite and torment those that have not tasted the vertue of Jesus by the revelation of the Spirit of God. Published for the good of Gods chosen ones , by that unworthy servant of Christ John Bunnyan , of Bedford , By the grace of God , Preacher of the Gospel of his dear Son. Jesus saith , I am the way , the truth , and the life : no man commeth to the Father , but by me , Jo. 14. 6. Neither is there salvation in any other , Act. 4. 12. London , Printed for J. Wright the younger at the Kings head in the Old-baily . 1656. To the Reader , REader : thou hast in this small Treatise , set beforethee , the several pieces of that great and glorious mysterie , Jesus Christ , God manifested in the flesh : and if thou art enlightned by the spirit of Christ , here thou maiest see by that spirit , how Jesus Christ the Son of God , the Son of Mary , is both true God and true Man , both Natures making but one Christ one Jesus , as Phil. 2. 5 , 6 , 7 , 8 , 9 , verses , where speaking first of his being God , and then of his taking upon him the nature of man ; afterward in the 8 and 9 verses he saith , he ( meaning this Jesus ) humbled himself , &c. and God ( meaning the Father ) hath highly exalted him , &c. speaking of both natures God and Man as together making but one Christ ; who is the Saviour , and is to be beleeved and trusted in for Salvation , not only as God , but as man also ; and those who do not thus make him the object of their faith , will surely fall short of pardon of sin , and of salvation , Act. 13. 38 , 39. through this man ( speaking of Christ as crucified at Jerusalem ) is preached unto you forgiveness of sins : and in the 1 Tim. 2. 5. saith he , there is one Mediatour between God and men , the man Christ Jesus ; and this discovers the damnable errors of those commonly called 〈◊〉 , who on the 〈…〉 deny him that 〈…〉 of the Virgin 〈…〉 true God as 〈◊〉 as true man : and this is also quite contrary to those commonly called Familists , Ranters , Quakers or others , who on the other hand either deny Christ to be a reall man without them , blasphemously fancying him to be only God manifest in their flesh ; or else make his humane nature with the fulnesse of the Godhead in it , to be but a type of God to be manifest in the saints , and so according to their wicked imagination , his humane nature was to be laid aside after he had offered it up upon the crosse without the gate at Jerusalem , contrary to Acts the 1. 1 , 2 , 3 , 9 , 10 , 11 verses , compared with the last chapter of Luke verses 34 , 39 , 40 , 50 , 51. where it is clearly held forth that the man Christ rose againe out of the grave with the same body which was crucified and laid in the grave , and was taken up above the clouds into heaven with the same real body , and that he shal again descend from heaven in that same glorious body of flesh , as Acts 1. 9 , 10 , 11. and this sure truth , of Christ being the Saviour & Mediatour , as man , and not only as God , will also shew serious believers what to thinke of some , who though they will not ( it may be ) deny that Christ is a real man without them in the heavens as well as God , yet doe own him to be the Saviour only as God , first dwelling in that flesh that was born of the Virgin , and then dwelling in Saints , and thus both beginning and perfecting their Salvation within them , and so indeed doe hold Christ as man , to be only ( I say to be only ) the saved or glorified one of God , together with the Saints his members , only something in another and more glorious manner and meisure then the Saints ; and these highflown people are in this very like to Familists and Quakers , undervaluing the Lord Jesus Christ , God-man , and though they may speake much of Christ , yet they doe not rightly and savingly lay him for their foundation . Now as a helpe against all these dangerous things , thou hast here the maine things of Christ laid down before thee briefly , and fully proved by the Scriptures : first of his being true God out of flesh from eternity , and then of his taking flesh , or the nature of man upon him in the wombe of the Virgin , and so his fulfilling the Law , his dying for sins at Jerusalem , his rising againe without , his ascending into heaven without , and not into a fancyed heaven only within , as some say ; his interceding in heaven for all his , and his comming again in his body of flesh to judge the world . And if thou art yet in a state of nature , though covered over with an outside profession , here thou maiest find something ( if the spirit of Christ meet thee in reading ) to convince thee of the sad condition thou art in , and to shew thee the righteousness thou art to fly to by faith , and to trust in for salvation , when convinced of sin ; which is a righteousness wrought by that God-man Jesus Christ without thee , dying without thee at Jerusalem for sinners : here also thou maiest see the difference between true and faise faith . If thou art a true believer , as these things are the foundation of thy faith ; so they may be of great use for thee to meditate upon , and to exercise thy faith in , particularly in meditation , and in this way to seek daily for a higher faith in these truths to be given into thy heart from heaven ; and there is a great need of this , for though these truthes be commonly known amongst professors to the notion of them ; yet very few know or believe them aright : nay it may well be said in this age , that , if the faith of the true saints was wel sifted , and tradition notion and the apprehensions of their own reason and fancy was sifted out , most of them would be found to have very little knowledge of , and faith in , these common truths . Secondly , these truths being put thus together and plainly proved by the Scriptures may be a great help ( through the Spirit concurring ) to strengthen thee against all those damnable heresies which are spread abroad , which deny the Lord Jesus Christ either plainly or more cunningly and mysteriously . And thirdly , the more thou art rooted and set down from heaven in the faith of these truths of Christ , to believe fully the glorious reality of them , & their interest in them , the more heavenly peace and joy , thou wilt have 1. Pet. 1. 7 , 8. & also thou wilt hereby attain the more true holiness & purity of heart and life , Acts 15. 9. purifying their hearts by faith : and then the more thou hast of the right faith of Christ and of his things in thy heart , the more strong and valiant wilt thou be in spirit to doe any worke private or publick for Jestis Christ , like Stephen Acts 6 ver . 8. who being full of faith and of the holy spirit was also full of power . In this book thou hast also laid down from the Scriptures how Jesus Christ is without the Saints as man , and yet dwelleth within them , that is , somthing of his divine nature or his blessed spirit dwels within them , which spirit is somtime called the spirit of Christ. Rom. 8. 9. he that hath not the spirit of Christ , &c. and sometime called Christ , Rom. 8. 10. if Christ be in you , &c. and also how we may know whether it be Christ and the spirit of Christ within or a false spirit calling it self Christ , & that is thus , if it be indeed Christ within , that is , the spirit of Christ God-man : why then it teaches that man or woman in whom it is , to apply , and trust in Christ without for Salvation , Christ as born of the Virgin Mary , as fulfilling the Law without them , as dying without the gate of Jerusalem as a sacrifice for sin , it teaches them to trust in the man Christ as rising againe out of the grave without them , as ascending into , and interceding in heaven without for them ; and as to come from that heaven againe in his flesh to judge the world : Thus the man Christ himself saith Joh. 16. 13. When he ( the spirit of truth ) is come &c. he shall glorifie me , v. 14. he shall make you more to prize , admire and glorifie me , who am both God and man ; And who shal be absent from you touching my body . Then followes , For he shall take of mine ( of my glorious things ) and shew them to you ; He shall take my divine and humane Nature , my birth , my person and offices , my obedience , death , satisfaction , my resurrection , ascension , and intercession , and of my second comming in the clouds with my mighty Angels to judgement , and shall shew them , or cleer them up to you ; He shall take of my salvation , which I have wrought for you in my own person without you ; And he shall take of my glorie and exaltation in the heavens , and shew to you : Now to minde this one thing , and to be set down in a right understanding of it , by the Spirit , from the Scriptures , will be of great concernment to thee and me ; for , for want of this , many professors have split themselves , some looking only on what Christ hath done & suffered without them , resting in an historical , traditional and indeed a fancyed faith of it , without looking for the Spirit of Jesus Christ to come with power into their hearts , without which they cannot rightly know , nor rightly believe in Christ the Son of God without them , so as to have any share or interest in him , Rom. 8. 9. If any man have not the Spirit of Christ , he is none of his : Others have been depending too much upon somthing they call Christ and the righteousness of Christ within them , in opposition to Christ and his righteousnesse without them , from which all true saints have their justification and comfort , it being received through the operation of the spirit ▪ which dwels in them ; and however these may talk much of Christ within them , yet it is manifest , that it is not the spirit of Christ , but the spirit of the Divel ; in that it doth not glorifie , but sleight and reject the man Christ and his righteousnesse which was wrought without them : Reader , in this book thou wilt not meet with high-flown aerie notions , which some delight in , counting them high mysteries , but the sound , plain , common ( and yet spiritual and and mysterious ) truths of the Gospel , and if thou art a believer thou must needs reckon them so , and the more , if thou hast not only the faith of them in thy heart , but art daily living in the spiritual sence and feeling of them , and of thy interest in them . Neither doth this Treatise offer to the doubtful controversial things , or matters of opinion , as some Books chiefly doe , which when insisted upon more , the weightier things of the gospell , have alwayes done more hurt then good : but here thou hast things certain , and necessary to be believed , which thou canst not too much study . Therefore pray , that thou maiest receive this word which is according to the Scriptures in faith and love , not as the word of man , but as the word of God , without respect of persons , and be not offended because Christ holds forth the glorious treasure of the gospel to thee in a poor earthen vessell , by one , who hath neither the greatness nor the wisdome of this world to commend him to thee ; for as the Scripture saith , Christ ( who was low and contemptible in the world himself ) ordinarily chuseth such for himself , and for the doing of his work , 1 Cor. 1. 26 , 27 , 28. Not many wise men after the flesh , not many mighty , not many noble are called : but God hath chosen the foolish things of the world , &c. this man is not chosen out of an earthly , but out of the heavenly University , the Church of Christ , which Church , as furnished with the spirit , gifts , and graces of Christ , was ; in the beginning , and still 〈…〉 will be to the end 〈◊〉 the world , that , out o● which the word of the Lord , and 〈…〉 gospel Ministers 〈◊〉 proceed , whether 〈◊〉 or unlearned , as to humane learning , 1 Cor. 12. 2● , 28. And though this man hath not the learning or wisdome of man , yet , through grace , he hath received the teaching of God , and the learning of the spirit of Christ , which is the thing that makes a man both a Christian and a Minister of the Gospell , as Isa. 50. 4. The Lord God hath given me the tongue of the learned , &c. compared with Luke 2. 18. where Christ , as man , saith , the spirit of the Lord is upon me , because he hath anointed me to preach the gospel to the poor , &c. He hath , through grace , taken these three heavenly degrees , to wit , union with Christ , the anointing of the spirit , and experience of the temptations of Satan , which doe more fit a man for that weighty work of preaching the Gospell , then all Vniversity Learning and degrees that can be had . My end in writing these few lines is not to set up man , but having had experience with many other saints of this mans soundnesse in the faith , of his godly conversation , and his ability to preach the gospel not by humane art , but by the spirit of Christ , and that with much success in the conversion of sinners when there are so many carnal empty preachers both learned and unlearned ; I say , having had experience of this , and judging this Booke may be very profitable to many others , as well as to my selfe : I thought it my duty upon this account ( though I be very unfit for it ) to beare witnesse with my brother to the plain and simple ( and yet glorious ) truths of our Lord Jesus Christ. And now Reader the Lord give thee and me a right understanding in these things , that we may live and dye not with a traditional notional dead faith , but with a right spiritual lively faith of Christ , in our heart● , wrought by the mighty power of God ; such a faith as may make Jesus Christ more reall and precious to us then any thing in the world , as may purifie our hearts , and make us new creatures , that so we may be sure to escape the wrath to come , and after this life enjoy eternal life and glory through the Lord Jesus Christ , to whom be glory for ever and ever , Amen . Farewel . Thine to serve thee in the Lord Jesus , John Burton . The Author to the Reader . SEeing the Lord hath been pleased to put it into mine heart , to write a few things to thee ( Reader ) touching those things which are most surely believed by all those that are , or shall be sav●d , Luke 1. 1. Acts 1● . 38. I think it meet also , to stir up thy heart by way of remembrance , touching those thing that are the hinderances of thy believing the things that are necessary to th● welfare of thine immortal soul. And indeed , this is the only thing necessary ; it is better to lose all that ever thou hast , than to have thy soul and body for ever cast into hell : and therfore , I beseech thee to consider with me a few things touching the Stratagems , or subtile temptations of the Devil , whereby he lyeth in wait , if by any meanes he may , to make thee fall short of eternal life , 1 Pet. 5. 8. And first of all , he doth endeavour by all meanes to keep thee in love with thy sins and pleasures , knowing that he is sure of thee , if he can but bewitch thee to live and die in them , 1 Cor. 6. 9 , 10. 2 Thes. 2. 12. Yea he knowes that he is as sure of thee as if he had thee in hell already , Joh. 3. 19. And that he might accomplish his designe on thee in this particular , he laboureth by all meanes possible to keepe thy Conscience asleep in securitie and self conceitednesse , keeping thee from all things that might be a meanes to awaken and rowse up thine heart : As first , he will endeavour to keepe thee from hearing of the word , by suggesting unto thee this and the other wor●dly businesse which must be performed ; so that thou wilt not want excuse to keep thee from the Ordinances of Christ , in hearing , reading , meditation , &c. or else , he seeks to disturbe , and distract thy minde when thou art conv●rsant in these things , that thou canst not attend to them diligently , and so they become unprofitable ; or else i● thou art a little more stirred , he labours to rocke thee asleepe again , by casting thee upon , and keeping thee in evill company , as among rioters , drunkards , jesters , and other of his instruments , which he imployeth on purpose to keep thee secure , and so ruine thy Soule and body for ever and ever . If not thus , then peradventure he will seeke to perswade thee it is but a melancholly fit , and will put thee upon the works of thy calling or thy pleasures , or Physick ; or some other tricke he will invent such as best agreeth with thy nature : and thus thy heart is againe deaded , and thou art kept in carnal security , that thou mightest perish for ever ▪ But if notwithstanding these , and many cunning slights more which might be named , he cannot so blind , and benumb thy conscience , but that it doth see and ●eele sin to be a burden , intolerable and exceeding sinfull : Then in the 2d place , his design is to drive thee to dispaire , by perswading thee that thy sins are too big to be pardoned , he will seek by all meanes possible to aggrovate them by all the circumstances of time , place , person , manner , nature and continuance of thy sins , he will object in thy soul , thou hast out-sinned grace , by rejecting so many exhortations , and admonitions , so many reproofs , so many tenders of grace ; hadst thou closed in with them it had been well with thee , but now thou hast stood it out so long that there is no hope for thee : thou mightest have come sooner , if thou didst look to be saved , but now it is too late . And withall , that he might carrie on his designe upon thee to purpose , he will be sure to present to thy conscience , the most sad sentences of the Scripture ; yea , and set them home with such cunning arguments , that if it be possible , he will make thee dispair , and make away thy self , as did Judas . But if he be prevented in this his intended purpose ; the next thing he doth beset thee with , is to make thee rest upon thy own righteousnesse , telling thee , that if thou wilt needs be saved , thou must earn heaven with thy fingers ends ; and it may be , he represents to thy soule such a Scripture ; if thou doe well , shalt thou not be accepted ? And thou having ( but in the strength of nature ) kept thy self from thy former grosser polutions , and it may be from some more secret sins , art ready to conclude , now thou dost well ; now God accepts thee ; now he will pardon , yea , hath pardoned thee ; now thy condition is good : & so goest on till thou meetest with a searching word , and Ministery , which tels thee , and discovers plainly unto thee , that thou doest all this while deceive thy self , by a vaine hope and confidence ; for though thou seek after the Law of righteousness , thou hast not yet attained to the Law of righteousnesse , nor yet canst , because , thou seekest●t not by faith , but as it were by the works of the Law , Rom. 9. 31 , 32. Here again , thou art left in the mire , and now peradventure thou seest , that thou art not profited by the works of the Law ; nor thy own righteousness : And this makes thee stirre a little , but in processe of time , ( through the subtil sleights of the devil and the wickednesse of thine own heart ; ) thou forgettest thy trouble of Conscience , and and slippest into a notion of the Gospell , and the grace thereof ; and now thou thinkest thy self cock sure : Now thou art able to say , he that lives and dies in his sins shall be damned for them : he that trusts in his owne righteousness shall not be saved : Now thou canst cry Grace , Grace , it s freely by grace , it s through the death of the man Christ Jesus , that sinners doe attain unto eternal life , Heb. 9. 14. This I say thou hast in the notion , and hast not the power of the same in thine heart , and so it may be thine head is full of the knowledge of the Scriptures , though thine heart be empty of sanctifying grace . And thus thou do ●st rejoice for a time : yet because thou hast not the root of the matter within thee , in time of temptation thou fallest away , Luke 8. 13. Now being in this condition , and thinking thy self to be wondrous well , because of that Notion of the Truth , and that notion thou hast in the things of God : I say being in this state , thou art lyable to these dangers . First , Thou art like to perish if thou die with this notion in thine head , except God out of his rich gr ace doe work a saving work of grace , and knowledge in thy heart ; for know this , thou m●yest understand glorious mysteries and yet be a Castaway , 1 Cor. 13. 1 , 2 , 3. Or else . Secondly , thou art lyable to the next damnable heresy that the Divel sendeth into th● world . See and consider , Luke 8. ●3 . 2 Tim. 2. 18. I say thou doest lie lyable to be carried away with it , and to be captivated by it 〈◊〉 that at last through the delusions of the Divell , thou mayst have thy conscience seared as with an hot iron , so hard , that neither Law , nor Gospel , can make any entrance thereinto , to the doing of thee the least good . And indeed , who are the men that at this day are so deluded by the Quakers , and other pernicious Doctrines ? but those who thought it enough to be talkers of the Gospell , and Grace of God , without seeking and giving all diligence to make it sure unto themselves ? And for this cause God hath sent them strong delusions , that they should believe a lye : That they all might be damned , who believed not the truth , but had pleasure in unrighteousness , as it is written , 2 Thes. 2. 11 , 12. And indeed if you marke it , you shall see , that they be such kinde of people , who at this day are so carried away with the Quakers delusions ; namely , a Company of loose Ranters , and light Notionists , with here and there a Legalist , which were shaking in their principles from time to time , sometimes on this Religion , sometimes on that : and thus these Vnstable Souls are deluded and beguiled at last , 2 Pet. 2. 14. So that these who before ( as one would have bought ) had somthing of God in them , are now turned such enemies to the glorious truths of the Gospel , that there is none so obstinately erroneo●s as they . And indeed it is just with God , to give then over to believe a lye , 2 Thes. 2. 11. who before were so idle that they would not receive the Truth of God into their hearts , in the love of it : And to be bewitched by the Divell to obey his temptations , and be damned , who would not obey the truth , Gal. ● . 1. that they migth be saved . But you will say , what lyes are those , that the Divell beguileth poor souls with all ? I shall briefly tell you some of them , but having before said that they especially are lyable to the danger of them , who slip into high Notions , and rest there ; taking that for true faith which is not . I shall desire thee seriously to consider this one Character a Notionist . Such an one , whether he perceives it or not , is puffed up in his fleshly mind , and advanceth himself above others , thinking but few may compare with him for religion and knowledge in the Scriptures , but are ignorant and foolish in comparison of him : ( thus knowledge puffeth up , 1 Cor. 8. 1. ) whereas when men receive truth in the love of the truth , the more the head and heart is filled with the knowledge of the mysterie of Godlinesse , the more it is emptied of its own things , and is more sensible of its own vileness , and so truly humbled in its own eyes . And further , a Notionist , though he fall from his former strictness and seeming holiness , and appeare more loose , and vain in his practises ; yet speaks as confidently of himself , as to assurance of Salvation , the love of God , and union with God , as ever . But now to return , and declare some of those lyes which the Divell perswades some of these men to believe . First , That salvation was not fully , and completely wrought out for poor sinners by the man Christ Jesus , though he did it gloriously , Acts 13. 38 , 39. by his death upon the cross , without the gates of Jerusalem , Heb ▪ 13 , 12. compared with Jo. 19. 20. 2. This is another of his lyes wherewith he doth deceive poor sinners , bidding them follow the light that they brought into the world with them , telling them , that light will lead them to the Kingdome ; for ( say they ) it will convince of sinne , as swearing , lying , stealing , covetousness , and the rest of the sins against the Law , Rom. 3. 20. But the Law is not of faith , Gal. 3. 12. And then I am sure , that it , with all its motions and convictions , is never able to justifie the soul of any poor sinner . For as many as are of the works of the Law are under the Curse : for it is written , Cursed is every one that continueth not in all things that are written in the Book of the law to doe them , Gal. 3. 10. but that no man is justified by the law is evident , for , The just shall live by faith , ver . 11. Now because I am not altogether ignorant of the delusion of the Divell touching this grace of faith also , I shall therefore in short give thee ( reader ) a briefe , yet true description from the Srcipture 1. What true justifying faith is , and what it laye● hold upon . 2. I shall shew who it doth come from . 3. That every one hath it not . 4. What are the fruits of it . First therefore True faith is a fruit , work , or gift of the Spirit of God. ( Gal. 5. 22. 2 Thes. 1. 11. and 1 Cor. 12. 9. ) whereby a poor soul is enabled through the mighty operation of God ( Col. 2. 12. ) in a sence of its sins and wretched estate to lay hold on the righteousness , bloud , death , resurrection , ascension , intercession , and comming againe of the Son of God which was crucified without the gates of Jerusalem , for eternal life ; Jo. 3. 16 , 18. compared with Mat. 3. 17. Gal. ● . 20. Rom. 5. 8 , 9 , 10. Ro. 3. 25. Act. 16. 31. Heb. 13. 12. according to that saying in Heb. 11. 1. Now faith is the substance of things hoped for , and the evidence of things not seen ; that is , the things that are hoped for faith sees , layes hold upon , and embraces them , Heb. 11. 13. as if they were present : yea , it seales up the certainty of them to the soule . Therefore saith the Apostle it is the evidence , or testimony , or witness , of those things that are not seen as yet with a bodily eye : which are obtained by the bloud of the man Christ Jesus , Heb. 9. 14. compar●d with Heb. 10. 12 , 19 , 20. by which the soule sees as in a glass the things that God hath laid up for them that feare him , 1 Cor. 13. 12. 2 Cor. 3. 18. Secondly , If you would know who this faith comes from , read Ephes. 2. 8. For by grace ye are saved ( saith the Scripture ) through faith , and that not of your selves it is the gift of God. Againe , in Phil. 1. 29. it is thus written . For unto you ( that is believers ) it is given in the behalf of Christ , not only to believe on him , but also to suffer for his sake : And thus much doe the Apostles hold forth to us in their prayer , or request t● the Lord Jesus , when they say , Lord increase our faith , Luke 17. ● . and he is therefore called the Author and finisher of our faith , Heb. 12. 3. also we find in Jam. 1. 17. that , Every good and perfect gift is from above and commeth down from the Father of lights , &c and therefore faith comes from God , for true justifying faith 〈◊〉 a good gift , and perfect in respect of the Author God , in respect of its object , Christ ; and in respect of the nature , though not in respect of the degree , and measure of it in us : even as a grain of gold , is as perfect gold , as a pound of gold , though not so much . 3. All men have not faith , This the Apostle witnesseth in so many words , as we find , 2 Thes. ● . 2. and Deut. 32. 20. Also in Tit. 1. 15. To them that are defil●d and unbelieving is nothing pure , &c. It appeareth also in this , that all doe not attain salvation , which they must needs doe if they had true justifying faith ; compare Luke 13. 24. and 1 Jo. 5. 19. with Mar. 16. 16. And Heb. 4. 3. with ver . 6. and 11. they that believe shall be saved , they that be . 4. The fruits of it are , first , to purifie the heart , Acts 15. 9. and 1 Jo. 3. 3. and that , as I said be fore , by laying hold on what Jesus Christ hath done and suffered for sinners , Acts 13. 38 , 39. 2. It fills the soule with peace and joy , in that it layes hold on the things that are obtained for it , Rom. 5 , 1. 2 Tim. 1. 9. 10. 1 Pet. 1. 8. 3. It makes the Soule to wait patiently , for the glory that is to be revealed at the second appearing of the man Christ Jesus , whom God hath raised from the dead ; which hath also delivered it from the wrath to come , as in Tit. 2. 13 , 14. 1 Pet. 4. 13. and 5. v. 1 , 4. 1 Thes. 1. 10. But how ( may some say ) doth the Divell make his de●usions take place in the he●rts of poore creatures ? Ans. Why. 1. he labours to render the doctrine of the Lord Jesus , and Salvation by him alone , very odious and low : and also his ordinances , as hearing , reading , meditation , use of the Scriptures , &c. telling poore sinners that these things are but poore , low , carnal , beggerly , empty Notions ; preached up by the Clergie-men , who are the Scribes and Pharis●es of this Generation ; who have the letter , but not the Spirit of God in them ; which lead men into the forme , but not into the power of the Lord Jesus : And with this perswasion , he also represents the ungodly and base carriage , or behaviour of some , who have taken in hand to preach the Doctrine of the Lord Jesus Christ , and thereby he doth render the Gospell of our Lord Jesus the more contemptible and base . But Woe , woe , woe , be to them by whom such offences come , Mat. 18. 7. Lu. 17. 1 , 2. 2. He pretends to lead them up into some higher light , mysteries , and revelations of the Spirit , into which but a very few have attained or can attain , also bewitching their affections , and taking them with an earnest pursuite after these his pretended truths : perswading them , that they shall be as God himself , able to discerne between good and evill , Gen. 3. 5. And in this he is exceeding subtile and expert , as having practised it ever since the dayes of Adam . These things being thus considered , and in some measure hungred after , and the rather because they are good ( as they thinke ) to make one wise , Gen. 3. 6. The poore Soule is all on the sudden possessed with a desperate Spirit of delusion , which carries it away headlong with some high , light , frothy Notions , and spiritual wickednesse ( which drown it in perdition and destruction ) that doth feed and tickle the heart ● while , to the end it may make way for a farther manifestation of it selfe in the poore deluded soule ; which when it hath attained to , it doth then begin to bring the soule into a clearer sight of those things , which it was loth it should know at the first : but having fitted the soule by degrees , for a further possession of it self , at last it begins to hold forth its new Gospell ; shewing the soule a new Christ , and new Scriptures . The new and false Christ , is a Christ crucified within , dead within , risen againe within , and ascended within in opposition to the Son of Mary , who was crucified without , dead without , risen againe without , and ascended in a cloud away from his Disciples into heaven ( Acts 1. 9. 10 , 11. ) without them . Now this new & fals Christ hath a new and false faith belonging to his Gospell , which faith is this , to apprehend this Christ crucified within , dead within , risen againe within , and ascended within . But aske them for a Scripture that doth positively prove their Doctrine , they also have a Scripture , but it is within , it doth bear witnes within , & if they had not that , ( though that be of the Divels making , ) I am sure they would have none out of Gods holy Scriptures , for they will allow of no crucified Christ but he that was crucified without the gates of Jerusalem : a Dead and buried in the Sepulchre of Joseph of Arimathea : b was raised againe out of that Sepulchre into which Joseph had laid him . c Who went before his Disciples into Galilee : d And to Emaus : e Shewed them his hands and his feet , f where the nailes had gone through : did eat and drink with them after his resurrection : was seen of them on earth forty dayes after his resurrection : h and after that ascended away in a cloud , out of the sight of his Disciples into Heaven : i Which Christ ever lives to make intercession for us : k Who will come againe also at the end of the world to judgement . l Who also is the same that hath obtained eternal redemption for us : m This I say , or rather the Scripture● say , is Gods Christ , Mat. 16 ▪ 16. in whom hs is well pleased , Mat. 3. 17. neither doth God owne any other , or allow of any other : for there is none other name under heaven given among men , whereby we must be saved , than the name of Jesus of Nazareth , Acts. 4. 10. compared with v. 11. 1● . But as I told you before , the way to be thus deluded , is first to render Gods Christ odious and low , with a pretence of some further light and Revelations : and thus professing themselves to be wise , they became fools , Rom. 1 22. But you will say , doth not the Scripture make mention of a Christ within ? Col. 1. ●7 . and 2 Cor. 13. 5. Rom. 8. 10. I answer , I Gods Christ was , and is , true God and true man ; he was born of the Virgin Mary , true God and true Man , Mat. 1. 23. and They shall call his name Emanuell , which being interpreted , is God with us , or God in our Nature , according to 1 Tim. 3. 16. God was manifested in the flesh ; and 1 Joh. 1. 14. The word was made flesh , and dwelt among us , and we beheld his glory , as of the onely begotten of the Father full of grace and truth . And in Heb. 1. 14. Forasmuch then as the children are partakers of flesh and blood , he , that is , God , Heb. 1. 8. also himself likewise took part of the same , that through death he must destroy him that had the power of death , that is , the Divell . Now as he was thus true God and true man , so he became our redeemer , and Saviour . Compare the first and second chapters to the Heb. together , and you may cleerly see that this is a glorious truth , that he , who is the first and the last , Rev. 1. 17 , 18. and ● . 8. humbled himselfe , and made himselfe of no reputation , and took upon him the form of a Servant , and was made in the likeness of men : And was this all ? No , he humbled himself unto death , even the death of the crosse , Phil. 2. 7 , 8. compared with Revel . 1. 17 , 18. and Rev. 2. 8. with Gal. 1. 4. Now after this Christ of God , true God , and true man , had wrought out eternal redemp●ion for us poore miserable sinners , Heb. 9. 14. compared with 1 Tim. 1. 15. I say , after he had done this , he ascended up into heaven , and there ever lives to make intercession for us . Now this Christ , having thus compleatly wrought out our Salvation , sends his Disciples abroad to preach the same to poore sinners , Acts 2. and 2 Cor. 5. 19 , 20. 1 Cor. 1. 17. and so many as were ordained to eternal life , when they heard the word , or the Gospell preached by the Apostles , which Gospell was this Christ , 1 Cor. 1. 17. compared with ver . 23. I say , so many as were ordained 〈◊〉 eternal life , when they hear● the word , the Holy Ghost o● Spirit of Christ fell up●● them , Acts 10. 44. compare● with Acts 13. 48. which di● lead them into the Redemption and glorious things that the Lord Jesus had laid up and prepared for them , Joh. 16. 13. 14 , 15. 1 Cor. 2. 9. Which Spirit was the earnest of their inheritance until the redemption of the purchased possession to the praise of his glory , Eph. 1. 13. 14. This earnest of their inheritance was a glorious encouragment to them that had it , to hope for the glory that was revealed at the appearing of Jesus Christ , which is the meaning of that place in Col. 1. 27. * And that will be seen clearly if we truly compare it with Eph. 1. 13 , 4. before cited . Now this Spirit , which sometimes is called the Spirit of Christ , 2 Cor. 13. 5. This spirit I say , being given to all those that were ordained to eternal life , it must ne●ds follow , that those that had not this Spirit , but did live and die without it , were not ordained to eternal life , and so were none of Christs : but were reprobates , Rom. 8. 9. for the Spirit of Christ is the distinguishing Character betwixt a believer and an unbeliever ; he that hath it , and is led by it , is a child of God , Rom. ● . 14. but he that hath it not is none of Christs . So then , the * Answer that I give to the question , is this . The Spirit of Christ that is given to believers , is the Earnest , or hope of that Inheritance that Christ hath already purchased , and is now preparing for so many as he hath given , or shall give this holy Spirit unto . And for the proofe hereof , Read Eph. 1. 13 , 14. In whom ( saith the Scripture ) ye also trusted after that ye heard the word of truth , the G●spel of your Salvation 〈◊〉 whom also after that ye believed , ye were sealed with the holy Spirit of promise , which is the earnest of our inheritance : ( which inheritance is the eternal redemption that was purchased by Christ for poor sinners , Heb. 9. 14. ) untill the redemption of the purchased possession , unto the praise of his glorie . Againe ; Gal. 5. 5. for ye through the Spirit wait for the hope of righteousness by faith . And Col. 1. 27. the Apostle speaking of this great mystery , saith , To whom God would make known what is the riches of the glory of this Mysterie among the Gentiles , which is , Christ in you the hope of glory , which glory was then revealed to the Saints no otherwise then by faith , as the Apostle saith , We rejoyce in hope of the glory of God , Rom. 5. 2. Which hope is begotten by the Spirits shedding abroad the love of God in our hearts , ver . 5. which hope is not yet seen , that is , not yet actually enjoyed ; for we are saved by hope ; but hope that is seen is not hope ; for what a man seeth , why doth he yet hope for ? But if we hope for that we see not , then do we with patience wait for it , Rom. 8. 24 , 25. And as I say , the cause of believers hope is this , Christ , or the Spirit of Christ in them , the hope of glory . And indeed he may well hope for glory to come , who hath already an earnest thereof given him of God , and that earnest no less than the Spirit of the Lord Jesus , Rom. 8. 16 , 17. But now , this Spirit , which is the Cause of a believers hope , all men have not , Jude 19. Eph. 2. 12. Rom. 8. 9. Jo. 14. 16 , 17. Therefore what a sad doctrine is that which saith , follow the light that Christ hath enlightn●d every man withall which commeth into the world , which light is the Conscience * that convinceth of Sinnes against the Law ; and that you may see cleerly if you mind that Scripture , Jo. 8. 9. which saith , that the Pharises which had neither the love of God , nor yet his word abiding in them , Jo. 5. 38 , 43. when they had heard Christ speaking thus to them , He that is without sin among you , &c. being convicted by their own Consciences , went out one by one , beginning at the eldest , even to the least . But the Divell , that he might be sure not to miss of his design , labours by all meanes to render the Scriptures also odious and low , telling them of the Scriptures within ; which Christ never taught , nor yet his Disciples : But they being given up of God to a reprobate minde , have given themselves over , rather to follow the suggestions of the Divel , then the holy Scriptures which God hath commanded us to betake our selves to , Isa. 8. 20. compared with Jo. 5. 39. which Scripture is called the sword of the Spirit , Eph. 6 17. which weapon our Lord Jesus himselfe held up , to overcome the Divell withall , Mat. 4. 4 , 7 , 10. Luke 4. 4. 8. 12. But this designe ( as I told you ) the Divell carries on , by pretending to shew them a more excellent way which they may attaine to , if they be but wise , and follow what is made knowne to them from the light within them . But ( Reader ) that thou mayest be able to escape the snare of this cunning hunter , I shall lay thee downe some few directions , which if the Lord give thee grac● to follow , thou shalt escape these wicked delusions . And first of all , I admonish thee to be very serious touching thine estate and condition ; and examine thine own heart by the rule of the word of God , whether or no , thou hast as yet any beginnings of desiring after religion : and if thou findest that thou hast lived untill now in ignorance , and hast not set thy selfe to remember thy Creator as thou art commanded , Eccles. 12. 1. then I beseech thee consider that thou art under the wrath of Almighty God , and hast been so ever since thou camest into the world , Eph. 2. 1 , 2. being thou in thy first parents didst transgress against thy Maker , Rom. 5. 18. Therefore as by the offence of one , that is , of Adam , ver . 14. judgement came upon all men unto condemnation . Besides the many sins thou hast committed ever since thou wast born : Sins against the Law of God , and sinnes against the Gospell of the grace of God : Sins against the long suffering and forbearance of God , and sins against his judgements : Sins of Omission and sins of Commission , in thoughts , words and actions : Consider I say thy condition ; yea get a very great sense of thy sins that thou hast committed ; and that thou mayest so doe , Beg of God to convince thee by his holy Spirit , not only of sins against the Law , but also of that damning sin , the sin of unbeliefe . 2. If thou by grace art but brought into such an estate , as to see thy selfe in a lost Condition because of sin , without the Lord Jesus : then in the next place , have a care of resting on any dutie done , though it be never so specious ; I say , have a care of making any stay any where on this side the Lord Jesus Christ : but above all strive to believe , that that very man that was borne of the Virgin Mary , did come into the World , on purpose to save thee , as well as other poore sinners : I say , thou must not be content till thou art enabled to say , He loved me , and gave himselfe for me . And that thou mayest be sure to attaine to this most precious faith , ( for so it is ) be much in applying the freest promises to thy own soule ; yea those that have no conditions annexed to them , as these , or other like , Jer. 3. 3. Jer. 3 Joh. 6. 37. also Jo. 14. 19. Hos. 14. 4. I say , labour to apply to thy owne soule in particular , the most glorious and freest promises in the book of God. And if at any time the divell besets thee by his temptations ( for so is his wonted manner to doe , and so much the more as he sees thee labour to get out of his reach ) I say , when he 〈◊〉 thee with his fierie darts , be sure to act faith on the most free promises , and have a care that thou doest not enter into any dispute with him ; but rather resist him by those blessed promises that are laid down in the word of God : And withall , be sure to meditate upon the blood of the Man Christ Jesus , who also is the true God , and read those Scriptures that doe most fully and cleerly speak of it ; as 1 Joh. 1. 7. Eph. 1. 7. Heb. 9. 14 , Rom. 3. 25. But if thou say ( as it is often the speech of poore soules lying under a sence of Sin , & the apprehensions of wrath due to it ) I cannot apply the promises to mine own soule ; and the reason is , because , my sins are so great , and so many : Consider , and know it for a truth , that the more and greater thou seest thy sins to be , the more cause hast thou to believe ; yea , thou must therefore believe because thy sinnss are great : David made it an encouragement to himselfe , or rather the Spirit of the Lord made it his encouragement , to crave , yea to hope for pardon , because he had greatly transgressed : Psal. 25. 11. For thy Name sake , O Lord ( saith he ) pardon mine iniquitie , for it is great . As if he had said , O Lord , Thy name wil be more glorified , the riches of thy grace wil be more advanced , thy Mercy and goodness will more shine , and be magnified in pardoning me who am guiltie of great iniquitie , than if thou pardonest many others who have not committed such hainous offences . And I dare say , the reason why thou believest not , is not because thy sins are great , but because thou doest reason too much with that wicked enemie of mans salvation , and givest way too much to the fleshly reasoning of thine own heart . For Christ hath said , he that commeth unto me I will in no wise cast out , Joh. 6. 37. And againe , Though thy sins be as red as scarlet , they shall be as white as snow , Jsa . 1. 18. And Christ calleth those that labour , and are heavy laden , to come to him , with promise to give them rest , Mat. 11. 28. Wherefore thou must not say , my sins are too big ; but thou must say , because I am a great sinner , yea , because I have sinned above many of my companions , and am nearer to Hell and eternal damnation than they , because of my sins , therefore will I crie unto the Lord , and say , O Lord , Pardon my sins , for they are great . Now that thou mayest not be deceived in a matter of so great concernment , have a special care of these three things . First , have a care of putting off thy trouble of Spirit the wrong way , which thou mayest doe three wayes . First , when thy Conscience flieth in thy face , and tells thee of thy sins , thou doest put off convictions the wrong way , if thou doest stop thy Conscience by promising to reform thy selfe , and lead a new life , and gettest off thy guilt by so doing : For though thou mayest by this meanes still and quiet thy conscience for a time , yet thou canst not hereby satisfie and appease the wrath of God ; Yea , saith God to such , though thou wash thee with Nitre , and take thee much Sope , yet thine iniquitie is marked before me , Jer. 2. 22. 2. If when thou art under the guilt of thy sins , thou puttest off convictions by thy performances or duties , and so satisfiest thy Conscience , then also thou doest put off thy Convictions the wrong way : For God will not be satisfied with any thing lesse then the blood , righteousness , resurrection , and intercession of his own Son , Acts. 4. 12. and thou shouldest not satisfie thy self with any less then God would have thee to satisfie thy selfe withall ; and that is the water of life , Jsa . 55. 1 , 2. which water of life , thy duties and all thy righteousness is not , for it is but menstruous ragges , Jsa . 64. 6. 3. Have a care that when thou art under conviction , thou doest not satisfie thy self with a notion of the free grace of the Gospel ; My meaning is , doe not content thy selfe with any measure of knowledge that thou canst attain unto , or bottome thy peace upon it , thinking thou art now well enough , because thou canst speak much of the grace of God , and his love in Christ to poore sinners . For this thou mayest have , and do ; & yet be but a companion for Demas , yea , for Judas and the rest of the damned multitude ; As the Apostle saith , For all this thou mayest be but as sounding brass , and as a tinckling Cymball ; that is , nothing but a sound , 1 Cor. 13. 1. 2 , 3. But Secondly , if thou wouldst not be deceived , then have a care to avoid false Doctrines , which are according to the spirit of the divel , and not after Christ. As first , If any Doctrine doth come unto thee , that tel● thee , Except thou art circumcised after the manner o● Moses , then canst not be saved : That is , if any man come unto thee , and tels thee , thou must doe such and such works of the law , to the en● thou mayest present thy selfe the better before God , doe not receive him : For to him that worketh not , but believeth in him that justifieth the ungodly , his faith is counted for righteousnesse , Rom. 4. 5. 2. If any come unto thee , and bring such a Doctrine as this ; That thou mayest be saved by grace , though thou walk in the imaginations of thy own wicked heart : his Doctrine also is divellish , doe not receive him , Deut. 29. 19 , 20 , 21 , 22 , 23. 3. But if any come unto thee , and doth in truth advance the bloud , righteousness , resurrection , intercession , and second comming of that very man in the clouds of heaven , that was borne of the Virgin Mary ; and doth presse thee to believe on what he hath done , ( shewing thee thy lost condition without him ) and to own it as done for thee in particular , and withall doth admonish thee , not to trust in a bare Notion of it , but to receive it into thy heart , so really , that thy very heart and soule may burne in love to the Lord Jesus Christ againe : And doth also teach thee , that the love of Christ should and must constraine thee , not to live to thy selfe ; but to him that loved thee and gave himselfe for thee , 2 Cor. 5. 14 , 15. Eph. 4. 20 , 21 , 22 , 23. 1 Cor. 7 23. ye are bought with a price , be not ye the servants of Men. If hi● conversation be also agreeable to his doctrine , a believing , honest , loving , self-denying counteous Conversation ; ( he also is a true Christian . ) Receive that Doctrine * and receive it really , for it is the Doctrine of God , and of Christ , Gal. 4. 4. Gal. 1. 4. Eph. 1. 7. Rev. 1. 5 Acts 13. 38. Joh. 1. 19. Acts 4. 12. Acts 10. 40 , 41 , 42. and 1 Thes. 1. 10. Mar. 13. ult . 2 Pet. 1. 5 , 6 , 7. 8 , 9 , 10. Considering the end of their conversation Jesus Christ , yesterday , and to day , and the same for ever , Heb. 13 , 7 , 8. Againe , if thou wouldst not be deceived , then , beware of slighting any known truth that thou findest revealed , or made known to thee in the Gospel ; but honour , and obey it , in its place , be it ( as thou thinkest ) never so low , Joh. 14. 15. 2. Have a care that thou doe not undervalue , or entertain low thoughts of God , Christ the Son of Mary and the holy Scriptures ; but search them , John 5. 39. And give attendance to the reading of them , 1 Tim. 4. 13 for , I will tell thee he that slights the Scriptures , doth also slight him of whom they testifie . And I will tell thee also , that for this cause , God hath given up many to strong delusions , that they might believe a lye : that they all might be damned who believed not the truth , but had pleasure in unrighteousnesse , 2 Thes. 2. 11 , 12. Therefore I say unto thee , In the name of the Lord Jesus , the Son of Mary , the Son of God , the very Creator of heaven and earth , and all things that are therein : have a care of thy selfe , for the divel doth watch for thee day and night , 1 Pet. 5. 8. thine own heart also doth labour to deceive thee , if by any means it may , Jer. 17. 10. Therefore doe not thou trust it , for if thou doe , thou wilt not doe wisely , Pro. 28. 26. I say therefore , have a care that thou labour in the strength of the Lord Jesus , to escape all these things , For if thou fall into any one of them , it will make way for a further income of sin and the divell , through whose deceitfulnesse thy heart will be hardned , and thou wilt be more uncapable of receiving instruction , or reaping advantage , by and from the Ordinances of Jesus Christ : The rather therefore , Give all diligence to believe in the Christ of God , which is the Son of Mary , and be sure to apply all that he hath done , and is doing , unto thy felfe , as for thee in particular ; which thing if thou doest , thou shalt never fall . And now Reader , I shall also give thee some few considerations , and so I shall commit thee to the Lord. 1. Consider , That God doth hold out his grace , and mercy freely , and that to every one , Rev. 22. 17. Isa. 55. 1 , 2 , 3 , 6 , 7. 2. Consider , That there is no way to attaine to this free mercy and grace , but by him that was borne of the Virgin Mary , for he himselfe saith , I am the way , the truth , and the life ; No man cometh to the Father but by me . Joh. 14. 6. compared with Mat. 1. 20 , 21. 3. Consider , if thou strivest to go over any other way thou wilt be but a thief and a robber , Joh. 10. 1. compared with ver . 9. And know that none of these ( so continuing ) shall enter into the Kingdom of he even , 1 Cor. 6. 9 , 10. 4. Consider , that if the devil should be too hard for thee and deceive thee by perswading thee to embrace , or entertaine a new Gospell ; which neither Christ , nor his Disciples did allow of , it would make thee gnash thy teeth when it is too late . 5. Consider , that though thou hast been deluded by Satan to this day , yet if now thine eyes be opened to see and acknowledge it , though as yet thou hast been either exceedingly wicked , a or an idle , b luke-warme hypocritical professour ; c and hast stood it out to the last , d for all this there is hope , and if now thou receive the truth in the love of the truth , being as willing to be rid of the filth of sin , as the guilt of it , thou shalt be saved . 6. Consider , that the Lord will call thee to judgement for all thy sins past , present , and what else thou shalt practice hereafter ; especially for thy rejecting , and trampling on the bloud of his Son , the Man Christ Jesus : And if thou doest not agree with thine adversary , now , while thou art in the way , he will deliver thee to the Judge , and the judge will deliver thee to the officer , & if he cast thee into prison ; I tell thee , thou shalt not come out thence till thou hast paid the very last mite , Luke 12. 58 , 59. And therefore I beseech thee to consider : Here is at this time , life and death ; heaven and hell ; everlasting joy , and everlasting torment set before thee . Here is also the way to have the one , and the way to escape the other . Now if the Lord shall do thee any good by what I have spoken , I hope it will be a meanes to stir me up to thank the Lord that ever he did use such a sinner as I am in the worke of his Gospell . And here I shall close up what I have said , destring thee ( 〈◊〉 thou be a Christian ) to pray for him who desires to continue Thy Servant in the Lord Jesus Christ , though less then the least of all Saints . JOHN BUNYAN . For as much as many have taken in hand to set forth their several judgements concerning the Son of the Virgin Mary , the Lord Jesus Christ ; and some of those many having most grosly erred from the simplicity of his Gospel , it seemed good to me , having had some knowledge of these things , to write a few words , to the end , if the Lord will , souls might not be so horribly deluded by those several corrupt principles that are gone into the world concerning him . NOw that there is such a thing as a Christ , I shall not spend much time in proving of ; only I shall shew you , that he was first promised to the Fathers , and afterward expected by their children . But before I doe that , I shall speak a few words , concerning Gods fore-ordaining and purposing , that a Christ the Saviour should be , and that before the world began . Now God in his own wisedom and counsel , knowing what would come to passe , as if it were already done , Rom. 4. 17. He knowing that man would break his commandements , and so throw himselfe under eternal destruction , did in his own purpose fore-ordain such a thing as the rise of him that should fall , and that by a Saviour , Eph. 1. 4. According as he hath chosen us in him ( meaning the Saviour ) before the foundation of the world . That is , God seeing that we would transgresse , and break his commandement , did before chuse some of those that would fall , and give them to him that should afterward purchase them actually , though in the account of God his blood was shed before the world was , Rev. 13. 8. I say , in the account of God his son was slain ; that is , according to Gods purpose and conclusion , which he purposed in himself before the world was ; as it is written , 2 Tim. 1. 9. Who hath saved us , and called us with an holy calling , according to his own purpose and grace which was given us in Christ before the world began . As also in 1 Pet. 1. 20. where the Apostle speaking of Christ , and the redemption purchased by him for sinners ; saith of him , Who verily was fore-ordained before the foundation of the world , but was manifest in these last dayes for you who by ●●m doe believe in God that raised him from the dead . God having thus purposed in himselfe that he would save some of them that by transgression had destroyed themselves , did with the everlasting son of his love make an agreement , or bargain , that upon such and such terms , he would give him a company of such poor soules as had by transgression fallen from their own innocency and uprightnesse , into those wicked inventions that they themselves had sought out , Eccles. 7. 29. The agreement also how this should be , was made before the foundation of the world was laid , Tit. 1. 2. The Apostle , speaking of the promise , or covenant made between God and the Saviour ( for that is his meaning ) saith on this wise , In hope of eternal life , which God that cannot lye , promised before the world began . Now this promise , or covenant , was made with none but with the son of God , the Saviour : And it must needs be so , for there was none with God before the world began , but he by whom hee made the world ; as in Prov. 8. from v. 22. to v. 31. which was and is the Sonne of his love . This Covenant , or Bargain , had these conditions in it . First , that the Saviour should take upon him flesh and blood , the same nature that the sonnes of men were partakers of ( sinne onely excepted ) Heb. 2. 14. Heb. 4. 15. And this was the will or agreement that God had made with him : And therefore when he speaks of doing the will of God , Heb. 10. 5. he saith , a body hast thou prepared me ( as according to thy promise , Gen. 3. 15. which I was to take of a woman ) and in it I am come to do thy will O God , as it is written of me in the volume of thy Book , v. 7. 2. The Saviour was to bring everlasting righteousnesse to justifie sinners withal , Dan. 9. 24 , 25. The Messias , or Saviour shal bring in everlasting righteousnesse and put an end to iniquity , as it is there written . To make an end of sins , and to make reconciliation for iniquity , and to bring in everlasting righteousnesse . This , I say , was to be brought into the world by the Saviour , according to the covenant , or agreement , that was between God and Christ before the world began , which God , that cannot lye , promised at that time , Tit. 1. 2. 3. He was to accomplish th●● everlasting righteousnesse by spilling his most precious blood , according to the terms of the covenant or bargain ; and therefore when God would shew his people what the agreement was that he and the Saviour had made , even before the Covenant was accomplished and sealed actually . See for this Zach. 9. ( where he is speaking of him that should be the Saviour ) v. 11. And as for thee also ( meaning the Saviour ) by the blood of thy Covenant ; or as some render it , whose Covenant is by blood ( which is all to one purpose ) I ( meaning God ) have sent forth the Prisoners out of the pit wherein there was no water . The meaning is this : As for thee also , seeing the covenant or bargain that was made between me and thee before the world was , is accomplished in my account , as if it were actually and really done ; with all the conditions that were agreed upon by me and thee ; I have therefore , according to that agreement that was on my part , sent forth the prisoners , and those that were under the curse of my Law , out of the pit wherein there is no water ; seeing thou also hast compleatly fulfilled in my account whatsoever was on thy part to be done , according to our agreement . And thus is that place to be understood in John 17. ● I pray for them , I pray not 〈◊〉 the world , but for th●se th● thou hast given me ( which I co●venanted with thee , for ) thi● they were , and thou gavest th● me ( but on such and such co●●ditions as are before mentioned , Zach. 9. And again ; Ac●cording as he hath chosen us 〈◊〉 him ( that is , in Christ ) be●●● the foundation of the world , th● we should be holy and * with●● blame before him in love . No● seeing this was thus conclud● upon by those that did 〈◊〉 well to the soules and 〈◊〉 of poore sinners ; after 〈◊〉 world was made by them , a● after they had said , Let ● make man after our own im●●● after our likenesse , Gen. 1. ● And after man , whom Go● had made upright , had 〈◊〉 transgression fallen from th● state into which God at 〈◊〉 placed him , and throw● himselfe into a miserable co●●dition by his transgression then God brings out of his love that which before he and his Son had concluded upon and begins now to make forth that to the world , which he had purposed in himselfe before the world began , Eph. 1 4. 9. 2 Tim. 1. 9. Now the first discovery that was made to a lost creature of the love of God , was made to fallen Adam , Gen. 3. 15. where it is faid , I will put enmity between thee and the woman , and between thy seed and her seed , which is the Saviour , Gal. 4. 4. it shall break thy head , and thou shalt bruise his heel . This was the first discovery of the love of God to lost man : This was the Gospel which was preached to Adam in his generation ; in these words was held forth to them in that generation , that which should be further accomplished in after generations . 2. Another discovery of the love of God in the Gospel , was held forth to Noah , in that he would have him to prepare an Ark to save himself withal● which Ark did type out the Lord that was to come , and be the Saviour of those whom he before had covenanted for with God the Father . And God said to Noah , the end of all flesh is before me . Make thee an Ark of Gopher wood , Gen. 6. 13 , 14. And Chap. 7. 1. The Lord said unto Noah , come thou and all thy house into the Ark , for thee have I seen righteous before me in this generation . 3. God breaks out with a further discovery of himself in love to that generation in which Abraham lived , Gen. 12. 3. where he saith , And in thee , ( that is , from thee shall Christ come thorow , in whom ) shal 〈◊〉 the families of the earth be blessed . This was also a further manifestation of the good will of God to poor lost sinners ; and through this discovery of the Gospel , did Abraham see that which made him rejoyce , Ioh. 8. 56. 4. When the time was come that Moses was to be a Prophet to the people of his Generation , then God did more gloriously yet break forth with one type after another ; as the blood of Buls , & Lambs , & Goats : Also Sacrifices of divers manners , and of several things , which held forth that Saviour more clearly which God had in his own purpose & decree determined to be sent ; for these things ( the types ) were a shadow of that which was to come , which was the substance , Heb. 9. 9. 10. Heb. 10. 1 , 5 , 6 , 7. Now when these things were thus done , when God had thus signified to the world what he intended to doe in after times , presently all that had faith to believe that God would be as good as his word , began to look for , and to expect that the Lord should accomplish and bring to passe what he had promised , what his hand and counsel had before determined to be done . Now Abraham begins to look for what God had promised and signified ; namely , that he would send a Saviour into the world in his appointed time ; which thing being promised , Abraham embraces , being perswaded of the certainty of it , as in Heb. 11. 13. and this did fill his heart with joy and gladnesse , as I said before ; for he saw it , and was glad , John 8. 56. 2. Jacob also , while he was blessing his Sons concerning things to come , breakes forth with these words , I have waited for thy salvation . He was also put in expectation of salvation to come by this Saviour . 3. David was in earnest expectation of this , which was held forth by types and shadowes in the law ; for as ye● the Saviour was ▪ not come , w●ich made him crie out with a longing after it , O that the salvation of Israel were come out of Sion , Psal. 53. 6. and again O that the salvation of Israell , were come out of Sion , Psal. 147. The thing that David ▪ waited for , was not in his time come , though before his time it was promised , which makes him crie out , O that it were come ; that it were come out of Sion ▪ Where by the way take notice , that the true Salvation and Saviour of Israel , was to come out of Sion , that is , out of the Church of God , touching the flesh , as it is written , A Prophet shall the Lord your God raise up unto you of your brethren like unto me , Deut. 18. 15 , 18. And againe , I have laid help upon one that is mighty , I have exalted one chosen out of the people , Psal. 89. 19. And Rom. 9. 5. Whose are the fathers , of whom as concerning the flesh Christ came , wh● is over all , God blessed for ever . Christ as concerning the flesh , did come of the fathers . 4. Isaiah did prophesie of this , that God would thus save his people , yea , he breaks forth with these words , But Israel shal be saved with an everlasting Salvation , Isa. 45. 17. He also tels them how it shall be accomplished in that 53. Chap. Yea , he had such a glorious taste of the reality of it , that he speaks a● though it had then been actually done . 5. In the dayes of Jeremie this that God had promised to the fathers , was not yet accomplished ; in cap. 23. 5. he saith , behold the dayes come saith the Lord , that I will ( mark , it was not yet done . ) but I will ( saith God ) raise unto David a righteous branch , and a King shall reign and prosper . In his dayes Judah shall be saved , and Israel shall dwell safely , And this is his name wherewith he shall be called , The Lord our righteousnesse . 6. He was also to come in Zacharies time , Zach. 3. 8. where he saith , For behold I will bring forth my servant the Branch . 7. He was not come in the time of Malachy neither , though he was indeed at that time neer his comming . For he saith himself , Behold , I will send my Messenger ( meaning John the Baptist , Esay 40 v. 3. Luke 1. 76. and he shall prepare the way before me ; And the Lord whom ye seek shall suddenly come to his temple , even the messenger of the Covenant whom ye delight in . Behold he shall come saith the Lord of Hosts . 8. Old Simeon did also wait for the consolation of Israel a long time , Luke 2. 25. where it is said , And behold there was a man in Jerusalem whose name was Simeon , the same was a just man and devout , waiting for the consolation of Israel , That is waiting for him that was to be the Saviour ; as is cleer if you read with understanding a little farther . And it was revealed to him by the Spirit , that he should n●t see death , before he had fee● the * Lords Christ , ver . 26. And thus have I in briefe shewed you . 1. That there is such a thing as Christ. 2. That this Christ was promised and signified out by many things before he did come . 3. How he was waited for , and expected before the time that God had appointed in the which he should come . The second thing that I will ( through the strength of Christ ) prove , is this , that he that was of the Virgin , is he that is the Saviour . And first , I shall lay down this for a truth ; That it is not any Spirit only by , and of it sel●e , without it doe take the nature of man , that can be a Saviour of man from eternal ve●g●nce . Or thus ; That 〈◊〉 will be a Saviour of man , must in the nature of man satis●●e and appeas● the justice and wrath of God ▪ and the arguments that I doe bring to ●rove it by are these . 1. Because , it was man that had offended , and ●ustice required that man must give the satisfaction : And therefore , when he that should be the Saviour , was come , he tooke upon him the forme of a Servant , and was made in the likeness of men , Phil. 2. 7. And in Heb. 2. 14. Because the children were partakers of flesh and blond he also himself likewise took part of the same : to what end ▪ that through death he might destroy him that had the power of death that is the Dwell . And is that all ? No , but also that he might deliver them who through feare of death , were all their life time subject to bondage . The second argument is this , because , if a Spirit only could have made satisfaction for the fin of mankind , and have subdued Satan for man ; without the nature of man ; either there had been weaknesse in God when he made that promise to fallen Adam , That the seed of the woman should break the serpents head : ( for there had been no need of , and so no room for that promise ) or else God having made it would have appeared unfaithful in not fulfilling his promise by redeeming the world without it . 3. If a Spirit only could have made satisfaction , and so have saved man ; then Christ needed not to have come into the world , and to have been borne of a woman , Gal. 4. 4. but in that he must come into the world , and must be borne of a woman , it is cleer , that without this he could not have been a Saviour : for he was made of a woman , made under the law , to this end , that he might redeem them that were under the law ; Implying , No subjection to this ( viz. the taking of the nature of Man ) no redemption from the curse of the law . But Christ hath delivered from the curse of the law , ( all that believe in his name ) being in their Nature made a curse for them . And this is the reason , why the fallen Angels are not recovered from their damnable estate , because , he did not take hold of their * nature , For he tooke not on him the nature of Angels , but he tooke on him the seed of Abraham , Heb. 2. 16. Now then , seeing this is the very truth of God , I shall next prove , that Jesus that was born of the virgin , to be the Saviour : And first , I shall prove it by comparing some places of the old and new Testament together , and by some arguments drawn from the Scriptures . And first , see Gen. 3. 15. where he is called the seed of the woman , saying , I will put enmity between thee and the woman , and between thy seed and her seed ; and so was Jesus , Gal. 4. 4. where it is said , God sen● forth his son made of a woman , or borne of a woman . 2. This woman must be a virgin , Isa. 7. 14. where it is said , a virgin shall conceive and beare a Sonne and shall call his name Emanuel . And Jesus is he that was the fulfilling of this Scripture , Matth. 1. 22 , 23. Now all thus was done that it might be fulfilled which was spoken of the Lord by the Prophet , saying , Beh●ld a virgin shall conceive , and bring forth a son , and they shall call his name Emanuel . 3. The Saviour must be of the Tribe of Judah . And this Jacob prophecied of , on his death-bed , saying , Judah , thou art he whom thy brethren shall praise , or honour , th●●● hand shall be on the 〈◊〉 of thine enemies , thy fathers children shall bow down before th●e . And again Mic. 5. 2. But thou Be●hlehem Ephratah , though thou be little among the thousands of Judah , yet out of thee shall he come , that is to be ruler in Israel . Jesus 〈◊〉 of the tribe of Judah , and that will cleerly appeare , i● you read Mat. 1. Ma●the● he begins first with Abraham , v. 2. and thence to Judah , v. 3. from Judah to D●●x●d , ver . 6. From David to Zorobabel , v 13. then to Jacob the father of Joseph the husband of Mary of whom was borne Jesus , ver . 16. Now Mary was one of the same house also , and for this con●ider , Jesus came from the loynes of David ; see Ma● . 1. but that he could not doe , if M●● had not been of the seed 〈◊〉 ●●vid : For Christ came 〈…〉 not from him , for 〈…〉 her not till shee had brought forth her first born , Mat. 1. 25. Again ▪ the Angel told her that he was the Son of David , saying , And the Lord God will give unto him the throne of his father David , Luke 1. 32. And againe , The Jews knew this very well , or else they would have been sure to have laid it open before all the world ; for they sought by all meanes to disown him . And though they did through the divellishnesse of their unbeliefe disown him , yet could they find no such thing as to question the right of his birth from Mary . If it had been to be done , they would no doubt haue done it ; they did not want malice to whet them on ; neither did they want meanes so far as might helpe forward their malice , without manifest and apparent injury ; For they had exact Registers or records of their genealogies , so that , if they had had any colour for it , they would sure have denyed him to have been the Son of David . There was reasoning concerning him when he was with them , Joh. 7. and I do believe , part of it was about the generation of which he came . And this was so commonly knowne , that the blind man that sat by the way side could cry out , Jesus thou Some of David , have mercy on me ; thou Sonne of David , have mercy on me , Luke 18. 38 , 39. It was so common , that he came from the loines of his Father David according to the flesh , that it was not so much as once questioned . And when Herod demanded ( Mat. 2. 4 , 5 , 6. ) of the chiefe Priests and Scibes of the people where Christ should be borne , they said unto him in Bethlehem of Judea : for thus it is written by the Prophet , And thou Bethlehem in the land of Judea , art not the least among the Princes of Judah , for out of thee shall c●me a Governour that shall rule my people Israel : ( For out of thee ) Mark that ; if Mary had not been of Judah , Christ had not come out of Judah . But Christ came out of Judah , therefore Mary is also a daughter of Judah . and this is evident , as saith the Scripture , for our Lord sprang out of Judah , Heb. 7. 14. Againe , when Christ the Saviour was to come into the world , at that time the Scepter was to depart from Judah , according to the prophesie of Jacob . The Scepter shall not depart from Judah , nor a Lawgiver from between , his feet until Shiloh come , Gen. 49. 10. Now the Scepter was then departed from those that were Jews by nature , and also the lawgiver , and Herod who was a stranger , and not of Judea , was King over them , as Caesars Deputy ; and Caesar Augustus imposed lawes on them . The stuborn Jews also confessed the Scepter to be departed when before Pontius Pilate a Romane governour of ●udea , they cryed out against Christ : We have no King but Caesar , Joh. 19. 15. Nay further , the Jewes from that day to this have beene without a ●ing of their owne nation to governe them ; they never had the Scepter swayed since by any of themselves , but have been a scattered despised people , and have been as it were liable to all dangers , and for a long time driven out from their countrey , and scattered over all the Nations of the earth , as was prophesied concerning them , Je● . 24. 9. Zek. 5. 14 , 15. And yet these poor souls are so horribly deluded by the devil , that though they see these things come to passe , yet they will not believe . And one reason among many , of their being thus deluded , is this , they say that the word Scepter in that 49. of Gen. is not meant of a Kingly Government , but the me●ning is ( say they ) a rod , or persecutions shall not depart from Judah , till Shiloh come , Now they doe most grosly mistake that place ; for though I am not skilled in the Hebrew tongue , yet through grace , I am enlightned into the Scriptures , whereby I find that the meaning is not persecutions , no● the rod of afflictions , but a Governour or Scepter of the Kingdome shall not depart from Judah till Shiloh come . And that this is the meaning of the place , weigh but the very next words of the same verse , and you will find it to be the Scepter of a King that is meant : for he addeth nor a Lawgiver from between his feet . Marke it , The Scepter , nor a Lawgiver ; the Legislative power depending on the Scepter of the Kingdom shall not depart from Judah untill Shiloh come . According to that Scripture , written in Isa. 7. 16. For before the Child shall know to refuse the evill and chuse the good , the land which thou abhorrest shall be forsaken of both her Kings : which Scripture hath been fulfilled , from that same time . But a word to the Jews exposition of the Scepter to be a rod , or persecutions , saying , that persecutions shall not depart from Judah till Shiloh come . This cannot be the meaning of the place ; for the Jews have had rest oftentimes , and that before Shiloh did come , at one time they had rest fourscore years , Judges 3. 30. againe , And the land had rest from warre , Jo●h . 14 , 15. And againe , & the Lord gave them rest round about according to all that he sware unto their fathers ; and there stood not up a man of all their enemies before them , Jos. 21. 44. Jos. 22. 4. 23. 1. And the land had rest forty years , Jud. 3. 11. There was rest many a time from persecution and from the rod , th●ugh it we but for a season , but the Scepter , or Kingdome , did no● depart from Judah , and a law-giver from between his feet ti●● Shiloh came . Againe , to prove that Jesus is the Christ , it is cleer from the hand of God against the Jews for putting him to death : What was the reason why they did put him to death but this , he did say that he was the Christ the Sonne of God ? Luke 22. 70. Then said they all , Art thou the Sonne of God ? And he said , ye say that I am : that is , * I am he as you say , I am the son of God , Yea the only begotten Son of the Father , and I was with him before the world was . Now the Jews did put him to death for his thus owning his own , That is , for not denying of his Sonship , but making himself equal with God ; therefore did they put him to death , Joh. 1● . 7. Now God did , and doth most miserarably plague them to this very day for their crucifying of him ; But I say , 〈◊〉 he not been the Christ of God , Gods Son , he would not have laid sin to their charge , for crucifying him ; but rather have praised them for their zeale , and for taking him out of the way , who did rob God of his honour , in that he made himselfe equal with God , and was not . He would have praised them for doing the thing that was right , as he did Phinehas the son of Eleaz●r , for executing judgement in his time , on the adulterer and adultere●le , Numb . 25. 8. But in that he said he was the Sonne of God , and accounted it no robbery so to call himself , Phil. 2. And seeing that they did put him to death , because he said he was th● Son of God , And in that God doth so severely charge them with , and punish them for their sin in putting him to death , for saying that he was the son of God , it is evident that he was and is the sonne of God , and that Saviour that should come into the world . For his blood hath been upon them to this very day for their hurt , according to their desire , Mat. 27. 25. Againe , Jesus himselfe doth in his day hold forth that he is the Christ , where he saith , the time is fulfilled and the Kingdome of heaven is at hand , Mat. 1. 15. What time is this th●● Jesus speaks of ? Surely , 〈◊〉 that of Daniels Seventy weeks , spoken of in Chap. 9. 24. when he saith Seventy weeks are determined upon thy people to finish transgression , and to make an end of sin , and to make reconciliation or satisfaction , for iniquity , and to bring in everlasting righteousness , and to anoint the most ho●y : this time , that here Daniel speakes of , is it that Christ saith hath an end ▪ and the argument that he brings to perswade them to believe the Gospel , is this , the Kingdome of God is at hand , ( according as was prphesied of it by Daniel ) repent , and believe the Gospel . Repent , and believe that this is the Gospel ; And that this is the truth of God , Consider , that Daniel had a revelation of these daies from the Angel of God , and also the time in which it should be accomplished : Namely , Seventy weekes was the determined time of the Messias his comming , from the time when the Angel spake these words to Daniel : Seventy weekes , that is about 490 years , if you reckon every day in the said twenty weekes for a yeare , a day for a yeare : a day for a yeare ; for so is the holy Spirits way sometime to reckon dayes , Ezek. 4. 6. and this the Jews were convinced of , when Christ saith to them , ye Hypocrites , ye can discerne the face of the skie , but can you not discerne the Signes of the time ? Mat. 16. 3. Do you not see that those things that are spoken of as forerunners of my comming , are accompli●hed ? Do you not see that the Scepter is departed from Judah ? Doe you not see the time that Daniel spake of is accompli●●ed also ? There shall no Signe be given you but the sign of the Proph●t J●nab● O ye hypocritical generation , ver . 4. Another argument to pr●ve that Jesus is ●he Chri● , is this , By his power , the blind ●ee , the 〈◊〉 walke , t●e dea heir , the d●mbe speak , the dead are raised up , the divels are dis●o●fesled In Es●● 5 〈◊〉 . 4. it is thus pro●he●●ed of him . Beh●ld , your God will come with a vengeance ; even God with a reco●pence , he will 〈◊〉 and save you . But how shall we know when he is come ? Why , th●n the eyes of the blind shall be opened , and the eares of the deafe shall be unstopped , then shall the lame man leape as an hart , and the ●o●gue of the dumbe shall sing , for in the wildernesse shall waters breake forth , and streames in the desart , v●r . 5. 6. Now which John would know whether he were the Christ or no , Jesus sends him this very answer , Go and tell John ( saith he ) what you hear and see , The bl●nd receive their sight , and the lame walke , the ●epers are cleansed , the deaf hear , the dead are raised , and the poor have the Gospel preached unto them , Mat , 1● . 3 4. 5. Another Argument that doth prove this Jesus to be the Christ is this , namely , he to whom it was revealed that he should see him , though he waited long for him . So soone as ever he did but see that sweet B●be that was borne of the Virgin Mary , he cryed out , Lord , now lettest thou thy servant depart in peace according to thy word : for mine eyes have seene thy Salvation , which thou hast prepared before all people , as it is in Luke 2. 26 , 27 , 28 , 29 , 30 , 31. The Prophetesse Anna also so soone as shee had seen him , gave thanks to the Lord , and spake of him 〈◊〉 all those that waited for redemption in Israel , ver . 36 , 37 , 38. Another Argument is the signe of the Prophet Jonah . He , even Jonah , was three dayes and three nights in the whales belly , Jonah 1. 17. And Jesus makes this very thing an argument to the Jews that he was the true Messias , where he saith , A wicked and adulterous generation seeketh after a signe , that is , they would have me to shew them a signe to prove , that I am the Saviour , & there shall no sign be given to them , but the sign of the prophet Jonah . For as Jonah wa● Three dayes : and three nights in the whales belly , so shall the So● of Man be three dayes and three nights in the heart of the earth , Mat. 12. 39 , 40. And this , the Apostle makes mention of to be accomplished , where he saith , The Jews slew Jesus , and hanged him on a tree , Act. 10. 39. and laid him in a Sepulchre , Mat. 27. But God raised him up the third day , & shewed him openly , Acts 10. 40. Another Scripture argument to prove that Jesus is the Christ , is this , that there was not one of his bones broken , which thing was foretold and typed out by the paschal Lambe , where he saith , thou shalt not leave any of it until the morning , nor break a bone of him , Exod. 12. 46. Numb . 9. 12. which thing was fulfilled in the Sonne of the Virgin , ( though contrary to the customes of this Nation ) as it is written , Then came the Souldiers and brake the legs of the first , and of the other that was crucified with him . But when they came to Jesus and saw that he was dead already , they brake not his legs , Joh. 19. 31 , 32. That the Scripture should be fulfilled , a bone of him shall not be broken , ver . 36. Another Scripture demonstration is , in that they did ful●● the saying that was written , They parted my rayment among them , and for my vesture they did cast lots . Psal. 22. 18. But this was also ●ulfilled in Jesus , as it is written : Then the Souldiers , when they had crucified Jesus , took his garments , and made four parts , to every Souldier a part , and also his coat . Now the coat was without seame ; They said therefore among themselves , let us not rent it , but let us cast lot● whose it shall be ; that the Scripture might be fulfilled which saith , They parted my rayment among them , and for my vesti●● they did cas● lots , John 19. 23 , 24. Againe , the Scripture saith , they shall look on me whom they have pierced , Zach. 12. 10. But the Souldier thrust a spear into his side , that it might be fulfilled which was written , They shall look on him whom they have pierced , Joh. 19 , 34 , 35 , 36 , 37. Now then , seeing this is the truth of God that Jesus that was borne of the Virgin is the Christ of God ; how horribly are those deceived who look on Jesus the son of Mary , to be but a shadow or type , of something that was afterward to be revealed ; whereas the Scriptures most lively hold him forth to be the Christ of God , and not a shadow of a spirit , or of a body afterwards to be revealed , but himselfe was the very substance of all things that did any way type out . Christ to come ; and when he was indeed come , then was an end put to the law for righteousness , or justification to every one that believeth ; Christ is the end of the law for righteousness to every one that believeth , as it is written , Rom. 10. 4. That is , he was the end of the ceremonial law , and of that commonly called the moral law , the substance of which is laid down , Exod. 20. from the first to the 17 verse , though that law , as handed out by Christ , still remaines of great use to all believers , which they are b●und to keepe for sanctification , as Christ saith , Mat. 5. 19. verse , to the end of the Chapter . But Christ Jesus hath obtained everlasting righteousness , having fulfilled all the law of God in the body of his flesh wherein he also suffered on the Cross without the gates , and doth impute this righteousness to poor man , having accomplished it for him in the body of his flesh , which he took of the Virgin , Gal. 4. 4 God sent forth his son made of a woman a , made under the law , that is , to obey it , and to bear the curse of it , being made a Curse for us , Gal. 3. 13. to redeem them that were under the law , That is to redeem such as were ordained to life eternal , from the curse of the law . And this he did by his birth , being made or borne of a woman ; by his obedience , yea , by his perfect obedience he became the Author of eternal salvation to all them that obey him , Heb. 5. 8 , 9. and by his doing and suffering , did compleatly satisfy the law and the justice of God , and bring in that glorious and everlasting salvation , without which we had all eternally been undone , and that without remedy ; for without shedding of his blood there was no remission . Secondly , seeing Jesus Christ , ●he son of the virgin Mary , was and is the Christ of God : and that Salvation came in alone by him , for there is salvation in no other , Acts 4. 12. then how are they deceived , that think to obtain salvation by following the Convictions of the Law , which they call Christ ( though falsely ) when alas , let them follow those convictions that do come from the law , and conscience set on worke by it , I say , let them follow all the Convictions that may be hinted in upou their Spirits from tha● law , they shall never be able to obtaine salvation by their obedience to it , for by the law is the kuowledge of sin , Rom. 3. 20. And It is not of workes least any man should boast , as those fond Hypocrites called Quakers would do . And again , If righteousness comes by the law , then Christ i● dead in vaine , Gal. 2. 21. Bu● that no man is justified by the workes of the law , it is evident , for the just shall live by faith , Gal. 3. 10. Which living by faith , is to apply the Lord Jesus Christ his benefits , as birth , righteousnesse , death , blood , resurrection , ascension , and intercession , with the glorious benefits of his second comming to me , as mine , being given to me ; and for me , and thus much doth the Apostle signi●ie , saying ; The life which I now live in the flesh , I live by the faith of the Son of God , whe loved me , and gave himself for me , Gal. 2. 20. Againe , Seeing Gods Christ which was with him before the world was , John 17. ver . 5. took upon him flesh and blood from the Virgin Mary , ( who was espoused to Joseph the Carpen●er ) and in that humane nature yielded himself an offering for sin , ( for it was the body of his flesh by which sin was purged , Col. 1. 22. ) I say , seeing the son of God as he was in a body of flesh , did bring in salvation for sinners , and by this meanes , as I said before , we are saved , even by faith in his blood righteousness , resurrection , &c. How are they then deceived who own Christ no otherwise then as he was before the world began , who was then without flesh and blood ( for he took that in time of the virgin , Gal. 4. 4. Heb. 2. 14. ) I say , they are wickedly deluded who own him no otherwise but as he was before the world was : For in their owning of him thus and no otherwise , they do directly deny him to be come in the flesh , and are of that Antichristian party which John speaks of , Joh. 4. 3. v. Every Spirit that confesseth not that Jesus Christ is come in the 〈◊〉 , is not of God ; and this is that sprit of Antichrist , whereof you have heard that it should come , and even now already it is in the world . Now because the enemy doth most notably wrest this Scripture , as they do others , to their own damnation , I shall speak something to it ; and therefore , when he saith , every Spirit that confesseth not that Jesus Christ is come in the flesh , is not of God , his meaning is , Every spirit that doth not confesse that that Christ that was with the father before the world was , did in the appointed time of the father come into the World , took on him a body from the virgin , and was very man as well as very God , and in that body of flesh did do and suffer whatsoever belonged to the sons of men for the breach of the holy law of God , and impute his glorious righteousnesse which he fulfilled in that body of his flesh , to the soules that shall believe , 〈◊〉 what he hath done and is a doing in the same body . And that this is the mind of the Spirit of God , consider , First , he himself saith , handle me and see , for a Spirit hath not flesh and bones , as ye see me have , when his disciples had thought he had been but a spirit , Luke 24 39 , 40. Now that in this flesh he died for sins , consider secondly that Scripture which saith , Who his own sel● ( that is the Christ that was born of the Virgin ) did bear our sins in his own body on the tree . See Col. 1. 22. in the body of his flesh , saith he , to present you holy and unblameable , & unreproveable in his sight . Now that he arose again from the dead with the body of flesh wherewith he was crucified , consider , that forenamed Scripture , Luke 24. 39 , 40. spoken after his resurrection . Now that he went away with the same body from them into heaven , consider that it is said , And he led them out as , farre as Bethany , and he lift up his hands & blessed them : & it came to pass while he blessed them , he was carried from them , & carried into heaven , Lu. 24. 50 , 51. This is the meaning of those words therefore ; Jesus Christ is come into the flesh , that is , Jesus Christ hath come in the flesh that he took of the Virgin , hath brought us who were enthralled to the law , the divel , and sin , to liberty ; and that by his obedience and death . For asmuch then a●●h children were 〈◊〉 of flesh and blood ( saith the Scripture ) he , Christ also himself took part of 〈◊〉 same ; Wherefore ? that though death 〈…〉 desir●y him 〈◊〉 had the power of 〈◊〉 , that is the devill , and deliver them who through feare of death , were all their time subject to 〈◊〉 Heb. 3. 14 , 15. For he was delivered for our offer●es , and was raised again for our justification , Rom 4. 25. For he , even that man , through the power of the eternal Spirit , did offer up himself without spot to God ; and thereby , o● by that offering , obtained eternall redemption for us , Heb. 9 12 , 14. And therefore I say again and again , look to your selves , that you receive no Christ except Gods Christ : for he is like to be deceived that will believe every thing that calls it selfe a Christ. For m●●y , saith he , shal ●ome in my name , and shall deceiue many , Matth. 24. 5. Now having spoken thus much touching the Saviour , the Lord Jesus Christ , I shal , according to the assiistance of the Lord Jesus , proceed , and shall speak somthing of his Godhead , Birth , Death , Resurrection , Ascension , and Intercession ; together with , his most glorious and personal appearing the second time , which will be to raise the dead , and bring every work to judgment , Eccles. 12. 14. ANd first I shall shew you that he is very God , Co-eternal , and also Co-equal with his Father . 2. That by this Son of Mary ( which is equal with his Father ) the world was made . 3. That he in the fulnesse of time , was made of a woman , made under the Law , to redeem them them that were ( or are ) under the Law ; that is , was borne of a woman : And in our nature ( for he made himselfe of no reputation , and took on him the forme of a servant , and was made in the likenesse of men ) and in our stead he did fulfill the Law in point of Justification , Rom. 10. 4. and was crucified for our transgre●●ions , 1 Cor. 1. 23 , 24 , 25. 4. That very body of the sonne of Mary which was crucified , did rise again from the dead , after he had been buried in Josephs Sepulchre ; that he in that very body ascended up into heaven ; and in that very body shall come again to these ends . 1. First to judge the quick and the dead . 2. To receive his Saints to himselfe . 3. To passe eternal condemnation on his enemies . These things in brief I shall touch upon , according to the wisedom given me . And therefore that Christ is very God , I shall first prove by plain texts of Scripture . 2. From the testimony of God , Angels , and men , witnessed by the Scriptures . 3. By several Arguments drawn from Scripture , which will prove the same clearly . 1. Then to prove it by the Scriptures ; though indeed the whole Book of Gods holy Scripture , testifie these things plainly to be most true , yet there be some places more pregnant and pertinent to the thing then others ; and therefore I shall mention some of them : As first , minde that in Prov. 8. v. 22 , &c. and there you shall finde him spoken of under the name of Wisedome , the same name that is given him in 1 Cor. 1. 24. I say in that place of the Prov. above mentioned , you shall find these expressions from his own mouth . The Lord possessed me in tho beginning of his way before his works of old . I was set up from everlasting , from the beginning : or ever the earth was , when there was no depths , I was brought forth ; while there was no fountaine abounding with water . Before the mountains were s●tled , before the hills , was I brought forth . While as yet he had not made the Earth , nor the fields , nor the highest places of the dust of the world . When h● prepared the Heavens , I was there ; when he set a compasse upon the face of the depth : when he established the clouds above ; when he strengthened the fountaines of the deep : When he gave to the Sea his decree , that the waters should not pass ●his commandement . When he appointed the foundations of the Earth ; then was I by him , as one brought up with him : And I was daily his delight , rejoycing in the habitable parts of the Earth , and my delight was with the Sonne of men . Also John 1. 1 2. you have these words spoken of Christ , In the beginning was the word , and the word was with God , and the word was God. The same was in the beginning with God. As also in Heb. 1. 2. the Apostle being about to prove the Sonne of Mary to be very God , saith ; He hath in these latter daies spoken to us by his Sonne ; which sonne is the sonne of Mary , as in Matth. 3. But ( saith the Apostle ) Heb. 1. 8. to the Sonne he saith , Thy Throne , O God , is for ever and ever , a Scepter of righteousnesse is the Scepter of thy Kingdome . Again , in John 17 5. you have the words of the sonne of Mary for it , saying , And now Father , glorifie thou me with thine own selfe , with the glory that I had with thee before the world was . Again , he himself saith , before Abraham was , I am : And again , I and my Father are one . And in Phil. 2. 5. the Apostle saith , Let the same mind be in you which was also in Christ Jesus ; who being in the form of God , thought it ●o robbery to be equal with God , but made himselfe of no reputation , and took on him the forme of a servant , and was m●de in the likenesse of men . Also Rev. 2. 8. Christ himselfe saith , I am the first and the last , which was dead , but am alive . And thus have I quoted some few Scriptures to prove that the Sonne of Mary is the true God. 2. I shall give you the testimony of God himselfe touching the truth of this , viz. That Christ , the Sonne of the Virgin , is the true God. And first see Zach. 13. 7. and there you shall finde these words , Awake O Sword against my Shepherd , and against the Man that is my fellow , saith the Lord of Hosts . In this place the Lord doth call that Man his fellow , which he doth not doe to any meer creature . Again , in Ma● . 3. 17. he calls him his beloved sonne , saying , This is my beleved Sonne in whom I am well pleased And in the foresaid place of the Hebrews , Cap. 1. the Apostle advancing the Lord Jesus , brings in this question , To which of the Angels said he at any time , thou art my Sonne ? Ver. 5. But to the Sonne he s●●h , ver . 8. Thy Throne , O God , i● for ever and ever . And this farre of the testimony that God himselfe hath given of the Son of Mary , Jesus Christ. 3. The Angels do shew that he is God ; first , in that they do obey him . 2. in that they worship him . 1. That they obey him , is clear , if we compare Rev. 21. 9. with Rev 22. 6. In the first of these places we finde , that there came one of the Angels of the seven vials , which had the seven last plagues , and talked with John. He came not of himselfe ; for in that 22 Cap. ver . 6. he saith , The Lord sent his Angel , to shew unto his servants the things that must be done . Now , in the 16. verse you may see who this Lord God is : He saith there , I Jesus , have sent mine Angel , to testifie these things in the Churches . * I am the ro●t ( as well as ) the Ofspring of David , and the bright and morning star . I say this obedience of the Angels doth testifie that Jesus , which is the Sonne of Mary , is the true and very God ; for they do obey God only . Secondly , The Angels doe shew that the sonne of Mary is the true God , in that they do not onely obey him , but worship him also yea , they are commanded so to doe , Heb. 1. 6. where it is wri●ten , When he bringeth his first bego●ten into the world , he ( i e ) God , saith , And let all the Angels of God worship him , viz. the sonne of Mary . Now the Angels themselves command that we worship none but God , Rev. 22. 8 9. When John fell down to worship the Angel , the Angel said , See thou doe it not , for I am thy fellow-servant ; worship God Now , if the Angels should command to worship God , and they themselves should worship him that by nature is no God , they should overthrow themselves , in comm●●ding one thing , and doing another , and so lose their own habitations , and be shut up in chaines of darknesse , to be punished with everlasting destruction from God himselfe at the great day . And thus much concerning the testimony of Angels touching Jesus , the Sonne of Mary , the Sonne of God , yea , very an● true God Isa. 9. 6. Now followeth David hi● testimony among other of th● Saints , who witnesse Jesus the Sonne of Mary to be true God ; and that you may finde in Psa. 110. 1. where he saith , The Lord said unto my Lord , sit thou on my right hand , till I make thine enemies thy footstoole . Also Isaiah in the 9. Chap. verse 6. saith , For unto us a Childe is borne , unto us a Sonne is given , and the government shall be upon his shoulders , and his name shall be called Wonderfull , Councellor , the mighty God , the everlasting Father , the Prince of peace . Of the increase of his government and peace there shall be no end , upon the Throne of David ( which is not , nor never was the heart of any believer ) and upon his Kingdome to order it , and to establish it with judgment and justice , from henceforth even for ever . The zeale of the Lord of Hosts will doe this . Again , see Peters testimony of this sonne of Mary ; When Jesus asked his Disciples , Whom say ye that I am ? Peter , as the mouth of the rest , said , Thou art Christ , the sonne of the living God , Matth. 16. 16. Also , when Thomas , one of Christs disciples , would not be perswaded by the others that they had se●n the Lord , except he did also see in his hands the print of the Nailes , and put his fingers into the prin● of the Nails , and thrust his hand into his side 〈◊〉 he would not believe . Sai●h the sonne of Mary , Reach hither thy singers , and behold my h●nds , and reach hither thy hand , and thrust it into my ●ide , and be not faithlesse but believing ; and then Thomas breaks out with a mighty faith , and a glorious testimony for his Master , and saith , My Lord , and m● God , John 20. 27 , 28. Again , see Pauls testimony of him , Rom. 9 ▪ where , speaking of the s●nne of Mary , he saith , That Christ came of th● Fathers , who is over all , God blessed for ever , amen . And the Apostle John doth also witness as much , 1 John 5. 20. where speaking of Jesus Christ , he saith on this wise , And we know that the Sonne of God is come , and hath given us an understanding , that we might know him that is true , and we are in him that is true ( Who is that ? why , saith John ) even in his Sonne Jesus Christ. Who is he ? Why , This is the true God , and eternal life . I could here also bring in the testimony of the very Devils themselves , as Luke 4. 41. Luke 8. 28. where he is by them acknowledged to be the Son of the living God : But it is needlesse so to doe , for we have plainly proved it already . Now followeth the several Scripture-arguments , which will prove that Jesus the son of Mary is very God. And First , There is none but he that is the true God , can satisfie the justice of the true God for the breach of his holy Law : But if you compare Isa. 53. 6. with Matth. 3. 17. you shall finde , that Jesus the sonne of Mary did give God a full and compleat satisfaction for the breach of his holy Law ; therefore Jesus the son of Mary must needs be the great and true God. Secondly , He that hath power of his own to lay down his life , and hath power of his own to take it up again , mu●● needs be the true God ; but this did Jesus the sonne of Mary the Virgin ; therefore h● must needs be the true God , Job . 10. 8. Rom , 1. 4. Thirdly , There was never any able to bear the sins of all the believers in the world , that ever were , now are , or hereafter shall be , but the true God But Jesus , the sonne of the Virgin Mary , did bear them all , in his own body on the 〈◊〉 1 Pet. 2. 24. Isa. 53 6. Therefore Jesus the● sonne of Mary must needs be true God as well as man. Fourthly , There was never any meer man able , by his own power , to overcome the Devil in all his temptations , but he that is also the true God ( for Adam in his state of innocency was overcome by them , and fell under them : ) But Jesus the sonne of the Virgin did overcome them all by his own power ; there ore ( see Gen. 3. 15. Isa. 51. 9. Isa. 63. 5. Matth. 4. Luke 4. ) he is very God as well as very man. Fifthly , There was never any that did call himselfe the true God ( and was not ) which did please God in so doing , But Jesus the sonne of Mary did call himselfe the true God , or account himselfe equal with God ( which is all one ) yet God was well pleased with him , Phil. 2 , 6 , 7. John 8. 29. And therefore Jesus the sonne of Mary must needs be true God as well as man. Sixthly , There was never any that had all power in heaven and in earth , but the true God. Jesus the sonne of the Virgin Mary , who was espoused to Joseph , hath all power in Heaven and in Earth in his own hand . Therefore , Matth. 28. 18. he is the true and great God. Seventhly , There was never any able to keep poor souls from falling from God , saving he that is that is the true God. Jesus the sonne of Mary did , and doth this , John 10. 27 , 28 , 29 , 30. John 17. 12. Therefore , &c. Eighthly , Never could any justly call himselfe the first and the last , except the true God , nor truly ( as the Lord did say ) I am . But these did Jesus the sonne of Mary , Rev. 1. 1. compared with v. 17 , 18. Rev. 2. 8. and Joh. 8. 58. Therefore Jesus must needs be true God as well as man. 9. Never was there any that could absolutely forgive sinnes but God , Mar. 2. 7 Luke 5. 21. But Jesus the sonne of the Virgin Mary , can forgive sinnes , Luk. 5. 10. Mar● 2. 5. Therefore Jesus the son of M●r● must n●eds be true God as well as man. Tenthly , The Scriptures never call any the true and living God ; but he that is the true God. The Scriptures call Jesus , the sonne of the Virgin the true God , Isa. 9 6. ● John 5. 20. Therefore he is the true and great God. 11. He that made all things , whether they be visible or invisible ▪ whether they be Thrones or Dominions , or Principalities , or Powers , must needs be the true God But Jesus the son of the Virgin Mary did make all these , Col 1. 14. ●0 the 18. John 1. to v. 16. Heb. 1 , 2 , 3. And thereforre he is the true God as well as man. 12. The blood of a meer finite creature could never obtain eternal redemption for sinners . But the blood of Jesus , the sonne of the Virgin Mary , hath obtained eternal redemption for sinners , Eph. 1. 7. Heb. 9. 12 , 14. Heb. 10. 19 , 20. Therefore the blood of the sonne of the Virgin must needs be the blood of God. And so the Apostle calleth it , saying to the Pastours of the Churches , feed the Church of God , which he hath puchased with his own blood , Acts 20. 28. 1 John 3. 16. 13. Never was there any that could overcome death in his own power , but the true God ▪ Hos. 13. 14. Jesus the sonne of the Virgin Mary did overcome death by himselfe , Heb. 2. 14 Therefore , &c. 14. He that searcheth the hearts , and knoweth the thoughts of men , must needs be the true God , Jer. 17. 10. But Jesus the sonne of the Virgin doth , Luke 5. 22. Luke 9. 47. John 2. 24 , 25. Therefore , &c. 15. He that by his own power commandeth the raging Sea , must needs be the true God , Job 38. 10 , 11. Prov. 8. 29. But this did Jesus the sonne of Mary , Mark 4. 39 , 41. Luke 8. 24. Therefore , &c. 16. He that is the wisedom , power , and glory of God , must needs be the true God. But Jesus the sonne of the Virgin is all these , as 1 Cor. 1. 23 , 24. Heb. 1. 1 , 2 , 3. Therefore Jesus the son of the Virgin must needs be true God as well as man. The next thing that I am to pro● is this ; Namely , That by ●● Jesus Christ , the sonne of th● Virgin , the World was made And here I shall be brief , ●●ving touched on it alrea● Only I shall lay down some● the Scriptures , that hold for this to be a truth , and sop● to the next things that I●tend to speak of . ANd therefore in the f●● place , see Heb. 1. 1 , 2. wh● the Apostle is speaking of ●● Sonne of God , which So●● was borne of the Virgin M●● according to these Script●● mentioned before , Matth. 18 , to 23. Luke 2. Matth. 3. ● where God himself saith , T● is my beloved fonne , &c. T● Sonne of God , saith the Ap●stle , by whom God hath spoken to us , by him also he made the Worlds . And Col. 1. the Apostle speaking of the deliverance of the Saints , saith , Who hath delivered you front the power of darknesse , and translated you into the Kingdome of his dear Sonne , in whom we have Redemption through his blood , even the forgivenesse of sinnes . And is that all ? No , but He is ( also ) the image of the invisible God , ver . 15. The first born of every Creature . And in ver . 16 , 17. By him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers : all things were created by him and for him . And he is before all things , and by him all things consist . Also Heb. 1. 10. it is thus written of this Sonne of God , Christ Jesus the sonne of Mary , And then Lord in the beginning hast laid the foundations of the Earth , and the Heavens are the work of thy hands . And again , John 1. and the first nine verses , the Evangelist or Apostle , speaking of the Son , saith , In the beginning was the Word , which Word was the Son , Rev. 19. 12 , 13. This Word or Son was with God , and the Word was God. All things were made by him , and without him was not any thing made that was made . In him was life , and the life was the light of men ; And the light shined in the darknesse , and the darknesse comprehended it not . But in the ninth verse of this first Chapter of Joh. it is written , That was the true light , which lighteth every one that cometh into the world . Now seeing the Lord hath brought me thus farre ; and because the Quakers by wresting this Scripture , do not onely split themselves upon it , but endeavor also to split others , I shall therefore , before I proceed any further ' speak a few words to it ; and they are these that follow . The Apostle in these nine first Verses , or most of them , is speaking of the Divinity , or Godhead of the Sonne of Mary , and shewing that he made the World : Now in this ninth verse he speaketh of Man as he is in his comming into the world , and not as he is a regenerate person . Now every man , as he comes into the world , receives a light from Christ as he is God , which light is the Conscience , that some call Christ , though falsly . This Light , or Conscience , will shew a man that there is a God , and that this God is Eternal , Rom. 1. 20. This light doth discover this Eternal God , by his works in the world ; for saith the Scripture before named , The invis●ble things of him ( meaning God ) from the Creation of the world are clearly seen , being understood by the things that are made ; even his eternal power and Godhead . This light also will reprove of sinne , or convince of , and make manifest sins against the Law of this Eternal God : So , that man , before he is regenerate , is able by that light to know that sins against the Law , are sins against God , as is manifested in the unconverted Pharisees , who , ( as Christ told them ) had neither the love of God , nor the word of God abiding in them , John 5. 38 , 42. yet knew sins against the Law to be sins ; for they were offended at a woman for committing adultery , which act was forbidden , Mat. 5. 27 , 28. by the Law ; and ti● said also , they were convicted of sinne by their own consciences , John 8. 7 , 8 , 9 , 10. Again , the Apostle writing to the Corinthians , and admoni●hing them to walk orderly , 1 Cor. 11. 14. turnes them to nature it selfe , saying , Doth not even Nature it self teach you &c. This Light surely is that wherewith Christ as he is God , hath enlightned every man that commeth into the world , which doth convince of sins against the law of God. Therefore , as the Apostle saith , Rom. 1. 20. They are left without excuse . That is , they have their own conscience that doth shew them there is a God ; and that this God is to be served and obeyed : and the neglect of this will be sure to damn them , though the obedience to the Law will not save them because they are not able to make a full recompence to God for the sins that are past ; neither are they able for the time to come , to yield a fall , con●in●al , and compleat obedience ●o the law of this Alm● 〈…〉 finite , and Etern●l 〈…〉 as many as are of 〈…〉 of 〈…〉 for it is written , Cursed is every one that continueth not in all things that are written in the book of the Law to doe them . * But that no man is justified by the works of the law , it is evident : For the just shall live by faith , Gal. 3. 10 , 11. But now , though Christ , as he is God , doth give a light to every one that cometh into the world , which light is the conscience ( as they themselves confesse ) yet it doth not therefore follow that this conscience is the spirit of Christ , or the work of grace , wrought in the heart of any man whatsoever ; for every one hath conscience , yet every one hath not the spirit of Christ : For Jude speaks of a company of men in his days , who had not the spirit of Christ , Jude 19. These be they who separate themselves , ( saith he ) sensual , having not the spirit . Yea , Heathens , Turks , Jewes , Pagans , Atheists , have that also that doth convince of sinne , and yet are so farre from having the spirit of Christ in them , that it is their great delight to serve their lusts , this world , their sinnes ; whereas the Apostle saith plainly , If Christ be in you , the body is dead because of sinne , but the spirit is life for righteousnesse sake . So that those who are alive to their sinnes , have not the spirit of Christ. Nay , let me tell you , the very Devils themselves , who were thrown from their first state for sinne , 2 Pet. 2. 4. have such a taste of their horrible sins , that when they did but suppose that Jesus was come to put an end to their tyrannical dealing with the world , and to bring them to judgement for their sinnes ( to which they know they shall be brought ) it made them cry out , Art thou com● to torment us before the time ? James doth also signifie thus much to us , where he saith , The Devils also believe , and tremble , James 2. 19. Which beliefe of theirs is not a believing in Christ to save them ; for they know he did not take hold on their Nature , Heb. 2. but they do beleeve that Christ will come to their everlasting torment ; and the belief of this doth make these proud Spirits to tremble . Again , Man at his coming into the world hath this conscience given him , which doth convince of sinne , John 1. 9. John 8. 9. yet man as he commeth into the world , hath not the spirit of Christ in him ; for that must be received afterward , by the preaching of the word , which is preached by the Ministers and servants of Jesus Christ. This is Gods usual way to communicate of his spirit into the hearts of his Elect ; and this is 〈◊〉 in so many words , where ( Peter preaching to a certaine number , the Scrpture saith , While Peter yet spake these words , the holy Ghost , o● holy Spirit , fell on all those that heard the Word , And again , in Galat. 3. verse 2. & 5. compared together , Received ye the spirit by the works of the Law. ( saith the Apostle ) or by the hearing of Faith ? or the Gospel , which is the word of faith preached by us ? Which Spirit , as Christ saith , the world cannot receive , because it seeth him not , n●ither knoweth him , though his children shall have fellowship with him , to the great comfort of their owne souls , John 14. 16 , 17. But now , this mercilesse butcherer of men , the Devil , that he might be sure to make the soule fall short of glory , if possible , endeavours to perswade the soule , that its state is good ; that it hath the spirit of Christ in it ; and for a proofe of the same , saith he , turne thy mind inward , and listen within , and see if there be not that within thee that doth convince of sin : Now the poor soule , finding this to be so , all on haste ( if it be willing to professe ) through ignorance of the Gospel , Claps in with these motions of in own conscience , which doth command to abstain from this evil , and to practice that good ; which if neglected , will accuse and torment for the same neglect of others , ( Rom. 2. 15 ) both now and hereafter . Now the soule seeing that there is something within that convinceth of sinne , doth all on a sudden close with that ▪ supposing it is the spirit of Christ , and so through this mistake is carried away with the teachings and convictions of its owne Conscience ( being misinformed by the Devil ) unto the works of the law ; under which , though it work all its d●ys , and labour with might and maine , yet it never will be able to appease the wrath of God , nor get from under the curse of the Law , nor get from under the guilt of one sinful thought the right way , which is to be done by believing what another man hath done by himselfe , Heb. 1. 2 , 3. without us on the crosse , without the gates of Jerusalem . See for this , 1 Pet. 2. 24. Heb. 13. 12. The one saith he bare our sins in his own body on the tree ; the other saith it was done without the gate . And thus the poor soule is most horribly carried away headlong , and thrown down violently under the curse of the Law , under which it is held all its dayes , if God of his meer mercy prevent not ; and at the end of its life doth fall into the very belly of Hell. Again , that the Devil might be sure to carry on his design , he now begins to counterfeit the work of grace : Hence he is very subtil , and doth transforme himselfe into an Angel of light , 2 Cor. 11. 14. Now he makes the soule beleeve that he is its friend , and that he is a Gospel-Minister ; and if the soule will but be led by what shall be made known unto it by the light ( or conscience ) within , it shall not need to fear , but it shall do well . Now he counterfeits the new Birth , perswading them that it is wrought by following the light that they brought into the ●world with them . Now he begins also to make them run through difficulties ; and now like Baals Priests , they must lance themselves with knives , &c. Now they must wear no hatbands ; now they must live with bread and water ; now they must give heed to seducing spirits , and doctrines of Devils , which bids them abstaine from marriage , and commands them to abstain from meates , which God hath created to be received with thanksgiving , of them which love and know the truth , as in 1 Tim. 4. 1 , 2 , 3. Now they must not speak , except their spirit moves them , ( I doe not say the spirit of Christ ) though when it moves , they will speak such sad blasphemies , and vent such horrible Doctrines , that it makes me wonder to see the patience of God , in that he doth not command , either the ground to open her mouth , and swallow them up , or else suffer the Devil to fetch them away alive , to the astonishment of the whole world . Object . But you will say , Doth not the Scripture say that it is the spirit of Christ that doth make manifest or convince of sin ? John 16. 8. Answ. Yes , it doth so . But for the better understanding of this place , I shall lay downe this ; namely , That there are two things spoken of in the Scriptures , which doe manifest sin , or convince of sin . First , the Law , as saith the Apostle , Rom. 3. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight , viz. Gods sight : For by the Law is the knowledge of sin . 2. The Spirit of Christ doth make manifest , or reprove of sinne , as it is written , John 16. 8. 9. And when he ( the Spirit ) is come , he will reprove the world of sinne , of righteousnesse , and of judgement ; of sin , because they believe not on me , saith the Son of Mary , which is Christ. Now , the Law doth sometimes by its own power manifest sin without the spirit of Christ ; as in the case of Judas who was convinced of the sin of marther , which made made him cry out , I have sinned ; yet at that time he was so farre from having the spirit of Christ in him , that he was most violently possessed of the Devil , Luke 22. 3 , 4. Again , Sometimes the spirit of Christ takes the Law , and doth effectually convince of sin , of righteousnesse , and judgment to come . Quaer . But you will say , How should I know whether I am convinced by the Law alone , or that the Law is set home eff●ctually by the Spirit of the Lord Jesus upon my Conscience ? Answ. Unto this I answer . First , when the Law doth convince by its own power , without the help of the spirit of Christ , it doth only convince of sins against the Law ; as of swearing , lying , stealing , murdering , adultery , covetousness , and the like . I say it doth only make manifest sins against the Law , pronouncing an horrible curse * against thee , if thou fulfill it not , and so leaves thee ; but it gives thee no strength to fulfill it compleatly , and continually , ( which thou must do , if tho● wilt be saved thereby ) Now thy own strenth being insufficient for these things , having lost it in Adam , thou art a breaker of the Law. Here the Law finds thee in the Sins , and condemns thee for thy sins : but gives thee no power to come wholly out of them : neither doth it shew thee thy right Saviour , to save thee from them * ( which is the son of the Virgin Mary , the Man Christ Jesus ) but commands thee upon pai● of eternal d●mnation to continue in all things that are written in the book of the Law to do them , Gal. 3. 10. And therefore if thou hast been convinced of no other Sins , but wh●t are against the Law , for all thy convictions and horrour of Conscience , thou mayest be but a Natural●man at the best , and so unde●●he curse , Gal. 3. 10. But , perhaps thou wilt say , I am not only convinced of my sins against the law , I have also some power against my sins so that I do in some considerable measure , abstain from those things that are forbidden in the Law. This thou mayest have , and do , as thou thinkest perfectly , as those blinde Pharises called Quakers , do think that they also do , and yet be but a natural man : And therefore I pray consider that place in Rom. 2. 14. the Apostle there speaks on this wise , concerning the Gentiles obedience to the law , For when the Gentiles which have not the law , do by N●ture the things contained in the law , these having not the law are a law unto themselves ; which shew the work of the Law written in their hearts . Which work of the law , Christ as he is God , hath enlightned every one withall , that cometh into the world , Joh. 1. 19. which as the Quakers say , doth convince of Sin , yet of no other than sins against the Law : and therefore must needs be all one light , or law ; for the law is light , Prov. 6. 23. and gives the knowledge of Sin , Rom. 3. 20. And therefore as I said before , so say I now again , If thy convictions are not other then for the sins against the Law , though thy obedience be the strictest that ever was wrought by any man ( except the Lord Jesus , the son of Mary ) thou art at the best but under the Law , and so consequently under the Curse , and under the wrath of God , Gal. 3. 10. Joh. 3. 36. whether thou believest it or not . But now the second thing , how thou shouldest know , whether the Spirit of Christ doth effectually set home the law upon thy Conscience , or not ; And therefore to speak directly to it ; If the Spirit of the Lord Jesus , the Son of God , doth set home the Law effectually ; then the same Spirit of Christ shewes thee more sin then the Sinnes against the Law. For first it shews thee , That all thy righteousnesse is but as filthy-rags , Isa. 64. 6. Thou seest , all thy praying , meditation , hearing , reading , almes-deeds , fasting , reformation , and whatsoever else thou hast done , doest , or canst doe being an unbeliever , deserves at the hands of God his curse , and condemnation , and that for ever : And therefore thou art so far from trusting to it that in some measure thou even loathest it , and art ashamed of it , as being a thing abominable , both in Gods sight , and thine own . * Thou countest thy own performances , when at best , and thine own righteousnesse , a bed too short to stretch thy selfe upon ; and a covering 109 narrow to wrap thy selfe in , Isa. 28. 20. And these things thou seest not overly , or slightly , and as at a great distance , but realy , and seriously , and the sense of them sticks close unto thee . Secondly , it shews thee that thou hast no faith in the man Christ Jesus by nature , and that though thou hadst no other sins , yet thou art in a perishing state because o● unbelief , according to that 16. of John v. 9. of Sin , because they believe not on me . If therefore thou hast been convinced arigh● by the Spirit , thou hast seen that thou hadst no faith in Christ the Sonne of Mary , the Sonne of God , before conversion . It shews thee also , that thou canst not believe in thine owne strength , though thou wouldst never so willingly , yea though thou wouldst give all the world ( if thou hadst it ) to believe , thou couldst not . In the next place It will shew thee , that if thou doest not believe in the Man Christ Jesus , And that with the faith of the operation of God , * thou wilt surely perish , and that without remedy . Also it shews thee that if thou hast not that righteousnesse , which the Man Christ Jesus accomplished in his own person for sinners , I say if thou be not clo thed with that , in stead of thine owne , thou art gone for ever and therefore saith Christ , ( speaking of the Spirit ) when he is come , he shall reprove the world of Sir , and of righteousness too , That is , The Spirit shall convince men and women of the sufficiencie , of that righteousness that Christ in his humane nature hath fulfilled : So that they need not run to the law for righteousness ; for Christ is the end of the law for righteousnesse , to every one that believeth , Rom. 10. 4. Again , if the Spirit of Jesus set eth home the Law upon thy conscience , thou wilt freely confesse , that although the law curseth , & condemneth thee for thy sins , and gives thee no power either to fulfill it , or to come out of thy sins : yet God is just in giving that law , And the Law is ●oly , and the Commandment hol , and just , and good , Rom. 7. 12. Lastly , it also convinceth of Judgement to come ; He ( viz. the Spirit ) shall reprove the world of Sin , of Righteousnesse , yea , and of Judgement too . * Then doth the soul see , that that very Man , that was borne of the Virgin Mary , crucified upon the crosse without the gates of Jerusalem , shall so come againe ; even ●hat same Jesus , in like manner , as he was seen to go up from his Disciples . Yea , they that are thus convinced by the Spirit of Christ , know that God hath appointed a day , in which he will Judge the world in righteousnesse by that Man whom he hath ordained , which is the Man Christ Jesus : for it is he that is ordained of God to be the Judge of quicke and dead , Acts 10. 42. And now , O man , or woman , who ever thou art , that art savingly convinced by the Spirit of Christ , thou hast such an endless desire after the Lord Jesus Christ , that thou canst not be satisfied or con●ent with any thing below the blood of the sonne of God to purge thy conscience withall ; even that blood that was shed without the gates , Heb. 13. 12. Also thou canst not be at quiet , till thou doest see by true faith , that the righteousnesse of the son of Mary is imputed unto thee , and put upon thee , Rom. 3. 21 , 22 , 23. Then also thou canst not be at quiet , till thou hast power over thy lusts and corruptions , till thou hast brought them into Subjection to the Lord Jesus Christ. Then thou wilt never think that thou hast enough faith . No , thou wilt be often crying out , Lord , give me more precious faith , Lord , more faith in thy righteousnesse , more faith in thy blood and death , more faith in thy resurrection : And Lord , more faith in this , that thou art now at the right hand of thy Father in thy humane Nat●r , making intercession for me a ●iserable sinner . And then O poor Soul , if thou comme●h but hither , thou wilt never have an itch●ng eare after another Gospel . Nay , thou wilt say , If a Preshyter , or Anabap●●st , or Independent or Ranter , or Qu●ker , or Papist , or Pope , or an Angel from heaven preach anyother Gospel , let him be accu●s●d , again , and again . And thus have I briefly shewed you , First , how Christ , as he is God , doth enlighten every man that comes into the world . Secondly , what this light will doe , vi●● shew them that there is a God by the things that are made ; and that this God must be worshipped Thirdly , I have shewed you the difference between that light , and the Spirit of Christ the Saviour . Fourthly , I have also shewed you how you should know the one from the other , by their several effects . As first , the first light convinces of sins , but of none other then sins against the Law ; neither doth it shew the soul a Saviour , or deliver ( for that is the work of the Spirit ) from the curse vvherevvith it doth curse it : But I shevved you , that vvhen the Spirit of Christ comes , and vvorkes effectually , it doth not only shevv men their sinnes against the Lavv ; but also shevvs them their lost condition , if they believe not in the righteousness , blood , death , resurrection , and intercession of Jesus Christ the Son of Mary , the Son of God. And thus much I thought necessary to be spoken at this time , touching the nature of Conviction . Now in the third place . Though I have spoken something thing to this thing already , namely , concerning our Lord the Saviour , yet again , in few words , through grace , I shall shew , that he was made , that is , born of a woman , and made under the Law , to redeem them that are under the Law. My meaning is That God is our Saviour . And for this , see Isa. 45 , 15. where you have these words ; Verily , thou art a God that hidest thy self , O God of Israel , the Saviour , and ver . 21. 22 , you have these words . Who hath told it from ancient times ? have not ● the Lord ? and there is no God besides me : a just God and a Saviour , and there is none besides me . Look unto me , and be ye saved all the ends of the earth : Why , who art thou ? for I am God , and there is none else . Also in Isa. 54. 5. For thy maker is thine husband , the Lord of hosts is his name : and thy redeemer the holy one of Israel , the God of the whole earth shall he be called ▪ read also vers . 6 , 7 , 8. of that Chapter . I could abundantly multiply Scriptures to prove this to be a truth , but I shall only m●nd you of two or three , and so pass on . The first is in Jude , ver . 25. To the only wise God our Saviour be glory , and Acts 20 28. Joh. 3. 16. But you will say , How is God a Saviour of Sinners , seeing his eyes are so pure that he cannot behold iniquity , Habak . 1. 13. ? For answer hereunto . First , when the fulnesse of time was come wherein the salvation of Sinners should be actually wrought out , God sent forth his Sonne , ( which Son is equal with the Father ) made of a woman , made under the Law , ( that is , he was subject to the power and curse of the Law ) to this end , to redeeme them that are or were , under the Law , that is , to deliver us from the Curse of the Law being made a Curse for us . From whence take notice , that when the salvation of Sinners was to be actually wrought out , then God sent forth the everlasting son of his love into the world , cloathed with the humane nature , according to that in Joh. 1. 14. Heb. 2. 14. And 1 Tim. 3 , 16. which saith , God was manifested in the flesh , that is , took flesh upon him . 2. This Sonne of God , which is equal with the Father , did in that Flesh , which he took upon him , compleatly fulfill the whole Law : So that the Apostle saith , Christ is the very end of the law for righteousnesse to every one that believes . This righteousness , which this Christ did accomplish , is called the righteousnesse of God , Rom. 3. 22. This righteousnesse of God , is by the faith of Jesus Christ , unto all , and upon all them that believe : my meaning is , it is imputed to so many as shall by faith lay hold on it . This is also part of the meaning of that speech of the Apostle : As many as were baptized into Christ , have put on Ch●ist . That is , by faith have put on the righteousnesse of Christ , with the rest of that which Christ hath bestowed upon you , having accomplished it for you . This is also the meaning of the Apostle , Col 2. 9 , 10. where he saith , For in him ( that is , the sonne of Mary , chap. 1. 13 14. ) dwelleth all the fulness of the Godhead bodily . And ye are compleat in him . That is , in his obedience , and righteousness . Which also the Apostle himselfe doth so hard presse after , Phil. 3. 6 , 7 , 8. saying , Doub●lesse , I count all things but losse , for the excellency of the knowledge of Christ Jesus my Lord , which Lord was crucified by the Jews , as it is 1 Cor , 2. 8. for whom , that is for Christ , I have suffered the loss of all things ( as well the righteousness of the Law , in which I was blameless , * as all other things ) and doe count them but dung . that I may win Christ : And be found in him , not having on mine owne righteousness , which is of the Law , but that which is through the faith of Christ , the righteousness which is of God by faith ; * which is unto all , and upon all them that believe . That place also in the ninth of Daniel , v. 24 , 25. holdeth forth as much , where prophecying of the Messias , he saith ▪ that it is he that came to finish transgression , and to make an end of sin , and to make reconciliation for iniqui●y , and to bring in everlasting righteousness . Now that the righteousnesse of the Sonne of Mary is it , mind the 26. verse ; where he saith thus , And after Threescore and two weeks shall Messiah be cut off , That is , Christ shall be crucified . But not for himself , That is , not for any sin that he hath committed ; for he committed none . Then surely , it must be for the sins of the people . Joh. 11. 50. as the high Piest said , It is expedient that one man should die for the people , which man was the true Messias , Dan 9 24 Which also is the Son of Mary , Mat. 1. 18 , 19 ▪ 20 , 21 , 22. And the sonne of God , Mat. 3. 17. And also the true God , 1 Joh. 5. 20. And this Messias , this son of the virgin , this sonne of God , this tree God , did not die for himself , for he had not offended ; Neither did he fulfill the Law or finish transgression , and bring in everlasting righteousness for himself , for he had not sinned , 1 Pet. 2. 22. therefore it must of necessity follow , that this righteousness of God , this everlasting righteousnesse , is imputed to all , and upon all them that believe , Rom. 3. 22. 2 Cor. 5. 19. 20 , 21. But Secondly , this Messias , this Son of Mary , this Son of God , this true God , he was put to death for the sins that his children had cōmitted , according to that saying , Herein perceive we the love of God , in that he laid down his life for us . Also in Acts 20. the Apostle speaking to the Pastors of the Churches , saith , Feed the Church of God , which he hath purchased with his own blood . Now , I would not be mistaken . I doe not think , or say , that he died in his Divine Nature , but as it is written , He in his owne body on the tree did bear our sins ; which tree was the Crosse , Col. 2. 14. And as the Apostle saith again , Who when he had by himself purged our sins , sate down on the right hand of the Majesty on high . And again , the Apostle speaking of this glorious God , saith on this wise , Col 1. ( being before speaking of his Godhead ) in the 19. ver . For it pleased the Father that in him should all fulnesse dwell ; and ( having made peace by the blood of his crosse ) by him to reconci●● all things to himselfe : By him , I say , whether they be things in earth , or things in heaven . And you who were sometimes alienated , and enemies in your minds by wicked works , yet now hath ●e reconciled . But how ? Why in ver . 22. he tells you , that it is in the body of his flesh , through death , to present you holy and unblameable , and unreproveable in his sight . That is , Christ , who is the true God , after that he had finished all actual obedience on earth , did in the power and strength of his Godhead * yield up himselfe to the wrath of his Father , which was due to poor sinners ( and that willingly ) according to that saying in 1 Pet. 3. 18. ●or Christ also hath once suffered for sinners , the just for the unjust : That is , the Son of God for poor sinners ; that he might bring us to God , being put to death in the flesh , but quickened in the spirit . Again , 1 Pet. 4. ● . For asmuch then as Christ hath suffered for us ( not for himself ) in the flesh , in his own body ( which he took of the Virgin , 1 Pet. 2. 24. ) let us arm our selves with the same minde . That is , let us die to sin as he did , that we might live to God as he did , and doth . And thus have I briefly shewed you , ● . That the Son of Mary is very God. 2. That he made the world . 3. That he is our Saviour , and how . 4. That he died for sinners , and how . Namely , not in his divine nature , but in his humane , in his own body , and in his own flesh , redeeming , his Church with his own blood , Acts 20. 28. and with his own life , 1 John 3. 16. John 10. 8. We shall now passe on to some other things ( the Lord willing touching his Burial , Resur●●ction , Ascen●on , Intercession , Second comming , Resurrection of the body , and Eternal Judgement . His Burial proved . And first , I shall prove by several Scriptures that he was buried , and so passe on . First therefore see that place , Matt. 27. v. 57. and so forward . After that Jesus the Son of God had been crucified a while , he gave up the Ghost ; that is , he died ; and after he had been a while dead , Joseph of Arimathea went in to Pilate , and begged the body of Jesus , and Pilate gave consent thereto . And Joseph took the bod● of Jesus , & wrapped it in clean linnen , and laid it ( viz. ) the body of Jesus in his own Tomb , and rolled a stone upon the mouth of the Sepulchre , and departed , Matth. 27. 57 , 58 , 59 , 60. Also in Luke 24 51 , 52 , 53 The Apostle Paul also teacheth so much , 1 Cor. 15. 3 , 4. where he saith , For I delivered unto you first of all that which I also received , how that Christ di●d for our sinnes according to the Scriptures . And that he was buried . Again , in Acts●3 ●3 29. the Apostle speaking there of Jesus Christ , saith , And when they had fulfilled all that was written of him , they took him down from the tree , and laid him in a Sepulchre . And so much touching the burial of Jesus Christ the son of God. In the next place I am to prove , That that very man , whom the Jewes did crucifie between two theeves , called Jesus Ch●ist , did rise againe . That very man , with that they body wherewith he was crucified upon the crosse , did rise again out of the grave in which he was laid . And this I shall prove by Scriptures , by the testimony of Angels , by Christs own words after he was risen , and by the testimony of the Apostles in the Scriptures . First therefore cons●der , Psal. 16. v. 10. where the Prophet speaks on this wise of Christs Resurrection ; For thou wilt not leave my soule in hell , neither wilt thou suffer thine holy one to see corruption . Which words the Apostle Peter cites in Acts. 2. from v. 2● . to 32. also Isa. 26. 19. in the person of Christ , saith , Thy dead meh shall live , together with my dead body shall they rise . See also John 20. 15 , 16. where mention is made of his appearing unto Mary Magdalen , and he called her Mary , and she called him Master ; which signifies that he was risen , and that she knew him after his resurrection ; for he was come out of the grave ; see ver . 6 , 7 , 8. Again , another Scripture is that in Luke 24. 1 , 2 , 3. The Disciples of Jesus comming to the Sepulchre , thinking to anoint the body of Jesus , found the stone that was on the mouth of the Sepulchre rolled away ; and when ▪ they wen● in , they found not the body of the Lord Jesus ; and at this they were troubled and perplexed , v. 4. But as two of them went up to Emmaus , and were talking of what had befallen to Jesus , Jesus himselfe drew near , and went with them , v. 15. Another Scripture is that in Mark 16. v. 9. which saith on this wise , Now when Jesus was risen early the first day of the week , he appeared first to Mary Magdalen , out of whom he had cast seven devils . Where take notice how the holy Ghost layes it down in these words , Out of whom he had cast seven Devils . To intimate to u● the certainty , that it was the same Jesus that was born of the Virgin Mary , who did many miracles , and cured many diseases , who did also cast seven Devils out of Mary Magdalen , that did rise again . Yea , saith the holy Ghost , it was the same Jesus that did work such a wonderful miracle on Mary , he appeared to her first , out of whom he had cast seven Devils . And let these Scriptures suffice to prove the Resurrection of the son of God. Secondly , you shall have the testimony of the holy Angels also by the Scriptures . And first look into Mark 16. 3 , 4 , 5 , 6 , and 7. verses , the words are these , And they ( viz the Disciples ) said among themselves , Who shall roll away the stone ? They had a good mind to see their Lord , but they could not , as they thought , get away the stone which covered the mouth of the Sepulchre . And when they looked ( that is , towards the Sepulchre ) they saw the stone rolled away , for it was great ; and entring into the Sepulchre , they saw a young man , that is , an Angel , sitting on the right side , cloathed with a long white garment . And they , the disciples , were affrighted . And he said unto them , be not afraid ( you have no cause for it ) you seek Jesus of Nazareth which was crucified ; He is is not here , he is risen , behold the place where they laid him . What Scripture can be plainer spoken then this ? Here is an Angel of the Lord ready to satisfie the Disciples of Jesus , that he was risen from the dead . And lest they should think it was not the right Jesus he spoke of , yes , saith he , it is the same Jesus that you mean ; you seek Jesus of Nazareth , do you not ? why , he is risen , he is not here . But doe y●u speak seriously , and in good earnest ? Yea surely , if you will not believe me , behold the place where they laid him . This Scripture , or Testimony , is very clear to our purpose . But again , the next place is in Mat. 28. 3. 4 , 5 , 6 , 7. In the third verse there is an Angel ( as before ) bearing witnesse of the resurrection of Jesus . His countenance was like lightning , and his raiment white as snow , and for fear of him the Keepers did shake , and became as dead men . And the Angel answered and said unto them ( viz. to the women who came to seek Jesus ) Fear you not : but let them that seek to keep the Lord in his grave fear * if they will ; for you have no ground of fear , who seek Jesus who was crucisied ; He is not here , for he is risen ; he cannot in be body here and risen too : If you will not beleeve me , come , see where the Lord lay , and go quickly and tell his Disciples that ●e is risen from the dead , and behold , he goeth before you into Galilee , there shall you see him . But shall we be sure of it ? yea , saith the Angel , Loe , it is that have told you . See how plainly this Scripture also doth testifie of Christ his Resurrection . Here , saith the Angel , you seek a Saviour , and none will content you but he , even the same that was crucified : Well , you shall have him , but he is not here . Why where is he then ? He is risen from the dead . But are you sure it is the same that we look for ? yea , it is the same that was crucified , v. 5. But where should we find him ? why he goeth before you into Galilee , where he used to be in his life time , before he was crucified : And that you might be sure of it there to find him , know that he is an Angel of God that hath told you , ver . 7. And thus have you in brief the testimony of the Angels of God , to witnesse that Jesus the Son of the Virgin , the Son of God , is risen from the dead . Object . But you will say , might they not be deceived ? Might not their eyes da●le , and they might think they did see such a thing , when indeed there was no such matter ? Answ. Well , because it is so difficult a matter , to be perswaded of the truth of this thing , that Christ is raised againe out of the grave , that very man , with that very body ; though these things that have been already spoken , might be enough ( through grace ) to satisfie , yet because of the unbelief of some , we shall turne to some more of those infallible proofs that are spoken of in Acts 1. 3. to prove the point yet more cleer . And therefore First of all , do but see how the Lord doth deale with an unbelieving Disciple , John 20 , v. 23 , 24 , 25 , 26 , 27 , 28. You shall see in the 23. ver . Christ after his resurrection , is talking with his Disciples , but Thomas was not with them . But when the Disciples saw him againe , they said to him , We have seen the Lord , ver . 25. but Thomas would not believe them . Another time Jesus comes to his disciples again , and then Thomas was with them ▪ then so soon as the ●ord had said , Peace be unto you , he turned himselfe to Thomas , and said to him . Thomas , Reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side , and be not faithless but believing , v. 27. As ▪ much as if the Lord should have said , * Come Thomas , thou hast doubted of the truch of my resurrection very much ; Thou saiest that thou wilt not believe , except thou doe feel with thy fingers the print of the nailes , and doe thrust thy hand into my side . Come Thomas , reach hither thy finger , and behold my hands , and see if there were not the nayls driven through them ; And reach hither thy hands and thrust them into my side , and feele if I have not the very hole in it still , that was made with the Speare that the Souldier did thrust into it , and be not so full of unbelief , but believe that my resurrection is a glorious truth . Another in fallible proofe , is that in Luke 24. from the 36. to the end of the 44. verse . In v. 36 it is said that the Lord , ( even while they were talking ) stood in the midst of them , and said , Peace be unto you : But they were so far from being at peace , that they were terrified , and supp●sed that they had ●eet a Spirit . And Jesus said to them , Why are ye troubled , and why do thoughts arise in your hearts ? what , doe you thinke that I am a spirit ? Do you think your eyes dazle ? behold my hands and my feet . Look well upon me , and see my hands , and the holes in them ; and likewise my feet , and the holes in them , and know that it is I my self , and not a spirit , as you suppose , Know , that it is I my self , and not an ther. Doth your heart faile you ? then take hold of me with your hands , yea , handle me and see , for a spirit hath not flesh and bones , as ye see me have . And when he had spoken these things , he shewed them his hand● and his feet : As if he had said , Come my Disciples , take special notice of me ; do not be daunted , nor affrighted , but consider that it is I my selfe . Well , they could n●t beli●ve as yet , but wondered that such a thing as this should be : And while they were thus wondering he did give them another infallible proof ; And he said unto them , have you here any meat ? v 41. As if the Lord had said , Come my Disciples , I see that you are very full of unbelief , if you have here any meat , you shall see me eat before you all . And they gave him a piece of a broiled fish , and of an honey combe , and he did eat before them . Againe , v. 42. the Lord strives with another infallible proofe against their doubting , saying , My Disciples , doe you not remember what discourse you and I had before I was crucified , how that I told you , that all things must be fulfilled , which were written in the Law of Moses , and in the Prophets concerning me ? Another infallible proof was , that appearance of his ▪ at the Sea of Tiberias , where he came to them on the shore , and called them , and provided for them a dinner , and wrought a notable miracle while he was there with them at that time , Namely , the catching of 153. great fishes , and yet their net brake not . Which as it was a great miracle , so it did also shew his power and authority over his creatures . Besides his eating and drinking with his Disciples after his resurrection ; And also his preaching to them , Acts 1. 3. This is not the lead , viz. that he was with his Disciples on earth 40 daies , which was almost six weeks , speaking to them the things concerning his kingdome : which was a mighty confirmation of their faith in his resurrection . I shall now briefly touch two or three Scriptures which hold forth the Disciples testimony of his resurrection . And the first is in Acts 10. 40 , 41. In which place , the Apostle speaking of the Lord Jesus , saith , ●im 〈◊〉 raised ●y the third day , and shewed him openly , yet not to all the people , but to witnesses chosen before of God , even to us ( saith the Apostle : ) who did eat and drink w●●h him after he was risen from the dead . Again , Acts 4. 10. And Acts 13. 29. 30 , 31. The words run thus . ( the Apostle speaking of Jesus , saith ) And when they had fulfilled all that was written of him , they took him 〈…〉 the tree , and laid him in a Sepulchre . But God raised him from the dead , and he was seen many d●yes of them which came up with him from Galilee to Jerusalem , who are his witnesses unto the people . And thus far to●ching his resurrection from the dead . In the next place , I am to prove that this very man , Christ Jesus , the Son of the Virgin , in his very body , the same body that was crucified is above the clouds ▪ and the heavens . And though this is made light of by those men called Quakers , and other in●idels of this generation : Yet I am sure that it will prove true to their cost who re●ect it as erroneous and vain . But to prove it , First I shall prove that he is ascended . Secondly , that he is ascended above the clo●ds , and the heaven . For the first , that he is as●e●d●d , see Ephes. 4. 8. 9 , 10. Whereore ( saith the Apostle ) when he ascended up on high , he led captivitie captive , and gaue g●fts unto men . Now that he ascended , what is it but that he descended first into the lower parts of the earth ? he that descended is the same that also ascended ( againe ) up , far above all heavens . Againe , read Joh. 20. 17. where Christ after his resurrection from the dead , saith to Mary Magdalene , Touch me not : for I am not yet ascended to my Father : That is , I have not yet ascended with this my body wherewith I was crucified on the cross . But go to my brethren , and ●ell them ( meaning his Disciples ) that I doe asc●nd to my father and your father , to my God and your God. Object . But in that place ( may some say ) Ephes. 4. 10. he that descended , is said to be the same that ascended : Now there was no humane nature with God in heaven before the world was ; Therefore if he be but the same that was with the father from all eternity , then the humanity of the Son of Mary is not ascended into heaven . Answ. First , for answer , It is cleer from Joh. 1. 1. that the word , or Son of God , as he was a Spirit , was with the Father before the world was . But now , in the fulness of time , that is , when that time that the Father and he had concluded on , was come , God sent forth his sonne ( which was with him before the world was Joh. 7. 5. ) made of a woman , that is born of a woman . And he took on him the form of a servant , and was made in the likenesse of men , Phil. 2. 6 , 7 Now as he was borne of a woman , as he was in the likeness of men , ●o he ascended to the right hand of his Father , in our nature And for this , I pray turne to Act. 1. and there you shall find , that he is the same that was born of the Virgin , that very man that was crucified ; if you compare v. 3 with v. 9 , 10 , 11. you will find it so to be . Now in the v. 9. after he had spoken many things , while they beheld , that is , while his disciples looked on him , he was taken up , that is , he was taken up from them into heaven , as in v. 11. and a cloud received him out of their sight . And while they looked up stedfastly towards heaven , as he went up ( which heaven , was not within them ; if it had , they needed not to have looked toward the clouds and the heaven without them ) behold two men stood by them , not in them , in white apparrel , which also said ( that is , the two men , or Angels which stood by them said ) Ye men of Galilee , why stand ye gazing up into heaven ? Here again , they did not look within them , but stood gazing or looking after the Lord Jesus , the son of Mary , who was carried away from them in a cloud , v. 9. But why ( say the Angels ) do you stand gazing so much into heaven : your Master will come againe after a certain time . For ▪ This same Jesus , Namely , which was crucified ▪ which rose again ▪ and ha●h been with you these 40 dayes , which also you see go into heaven , shall so come , ( namely in a cloud ) as ye have seen him go into heaven . But shall be not lose his body before he come again ? No say the Angels , h● shall so come , that is , as ye have seen him go ; in like manner , that is with the same body . Or else I am sure he cannot come in the same manner if he lose his body before he comes again ; for he went thither with that body . But th●t same Jesus that was crucified , is he that went , or ascended up into heaven . If you compare Luke 2● . v. 39 ▪ 40 , 41 , 42 , 43. with the 50. and 5● . verses of the same Chap. you may cleerly find it so to be . And therefore if he come againe in like manner , he must come againe with the same body wherewith he was crucified . Object . But you will say , The Scripture saith , he that descended is the same that ascended , which to me ( say you ) implies , none but the spirits ascending . Answ. For answer , We doe not say , ( as I said before ) that it is another that ascended , but the very same . That is , the very same Christ , that was with the father from everlasting , did come down from heaven . That same Christ also that came down from heaven did ascend up thither again : only , he descended without a body from heaven , and took flesh and blood upon him from the Virgin. And though he descended without a body , yet ( he ) the very same Christ , that descended without a body , the same did ascend again with a body , even that very body that he took of the virgin Mary , See Luke 24. from 39 to the 51. verses . Now let me give you a Similitude , for it is warrantable ; for both Christ and his Apostles did sometimes use them , to the end , soules might be the be●ter inf●rmed . The similitude is this . Suppose there come into thine house a man that is naked , and without clothing , though he go out of thy house againe well clothed ; yet the same man that came in without clothing , is the same man also that go●s out of thy house , though very well clothed . Even so it is in this case . The Lord Jesus came into the wombe of the virgin , ● Spirit , Mat. 1● . 18. but he came out of the womb clothed with a body , and went up into heaven again clothed with a body . Compare Luke 24. 39. with Act. 1. 11. and Act. 2. 30 , 31. Now also I shal lay down some few things to be considered , for the better clearing of it , 1. Consider , that he did say to his Disciples , that he would go away from them : ( Joh. 14. 3. Joh. 16. 7. yea , saith he , I go and prepare a place for you ) and then I will ( after a long time ) come again and take you to my selfe , that where I am , that is , whither I am going , there ye may be also . Now I say , If Christ had not gone from his Disciples ( for that was his meaning ) touching his bodily presence ; I say if he had not gone away from them , in respect of his bodily presence , he had said more then he had performed ; which is horrible blasphemie once to assert ; Which going of his , is his going into heaven . See , 1 Pet. 3. 22. Secondly , consider , that there it was that he was to receive the promise of the father , Luke 24. 49. 50 , 51. which promise was the shedding forth in an abundant manner the blessed Holy Ghost . And for this see Act. 2. 33. Therefore being by the right hand of God ( which is in heaven ) exalted , and having received of the Father the promise of the holy Ghost , he hath sh●d f●rth this which ye now see and hear● . For David is not ascended into the heavens , but he saith himselfe , The Lord said unto my Lord , Sit thou at my right hand , till I make thine enemies thy footstoole . Therefore let all the house of Israel know assuredly ( for t is very t●ue ) that God hath made that same Jesus whom you have crucified , both Lord and Christ. Thirdly , Consider , that if he were on earth , he could not be a Priest , Heb. 8. 4. Now the man Christ Jesus is a glorious Priest , Heb. 7. 24. in the heavens , Heb. 9. 24. And therefore he is able to save to the uttermost , all that come to God by him , seeing he ever liveth to make intercession for them . ( That man v. 25. ) Fourthly , If he be not gone into heaven , both his own , and his Apostles doctrine is false , yea , the witnesse of the Angels also , 1 Pet. 3. 22. Act. 1. 9 , 10 , 11. which to think were damnable infidelitie in any man. Fifthly , Know that he is gone in o● heaven because the Scriptures say he is ; which is the very truth of God , spoken by his holy Apostles and Prophets : yea , holy men of God , spake them as they were moved by the holy Ghost . Sixthly , Consider , If thou sayest that that man is not gone into heaven , then thou must also conclude , that he is still in the grave : and if so , then thou sayest , that the Prophets , Apostles , Angels , Christ , God , and all are lyars , who have testified these things in the Scriptures for glorious truths , Isa. 26. 19. Acts 10. v. 40 , 41 , 42. and 13. v. 30 , 34 , 36 , 37 , 38. Ac●s● . 9 , 10 , 11. And as the Apostle saith of himselfe , and the rest of the Apostles and ministers of Jesus Christ , And we are found false witnesses of God , because we have testified of God that he raised up Christ , whom he raised not up , if so ●e the dead rise not . But now is Christ risen , and become the first fruits of them that sleep . For as by man came death , by Man came also the resurrection from the dead , 1 Cor. 15. 15 , 20 , 21. Secondly , now I am to prove that he is above the clouds and the heavens , my meaning is , he is above the lowest heavens : for there are 3 as appears in 2 Cor. 12. 1 , 2 , 3 , 4. I knew a man in Christ ( saith Paul there ) caught up into the third heaven : now , Heaven in Scripture , is taken sometimes metaphorically , and sometimes properly . First , metaphorically it is taken for the Church and people of God ; as in Rev. 12. 12. Secondly , properly , it is taken for the material heaven , where the Sun , Moon , and Stars are placed ; as in Genesis 1. v 8 , 14 , 15 , 16 , compared together ; above which heaven . Jesus the Son of Mary is ascended . Therefore I pray you consider with me a little : and first , that when he went into this heaven into which he is gone , he went AWAY from his Disciples , as it is written , If I go not away , the comforter will not come ; so that he did not go into a heaven within them in his person , and humane nature . If so , he must needs go into that heaven without above the clouds and the Stars , Gen. 1. 8 , 5 , 16. 2. Consider , he was caught away in a cloud , yea and was caught upwards from them , as it is Acts 1. 9 , 10 , 11. and carried away into heaven , yea , and his disciples stood gazing or looking up after him into heaven , which heaven must needs be that above the clouds . 1. If you consider the posture of the Disciples , they looked upwards after the cloud that did take him away . 2. Consider the manner of his going , it was in a cloud . 3. He was received out of their sight . 4. And so received up into heaven ; which heaven must needs be above the clouds , where God is in his special presence . But further , 3. Consider , that those believers that are alive at this day in the body , are absent from the Lord , 2 Cor. 5. 6. but now , if the man Christ were ascended into that heaven within them ▪ he would neither be absent from them , nor they from him ; but in that he is absent from them touching his bodily presence , and they from him touching the same ▪ it is evident that that heaven into which he is ascended , must needs be without above the clouds . 4 Consider , that that heaven into which the man Christ is ascended , must contain him till the time of restitution of All things , as in Acts 3. 21. into which heaven he hath been ascended above sixteen hundred years by computation . And I am sure there is not a Saint that doth live in this world half so long , before he fall asleep , and be gathered to his fathers ; so that that heaven into ▪ which he is ? scended , is not within , but must needs be that above the clouds . But , 5. Consider , that he that ascended from his Disciples , was a man , with flesh and bones , not a spirit only ; for handle me , and s●e , ( saith he ) for a spirit hath not flesh and bones , as ye see me have , Luke 24. 39 , 50 , 51. verses . Now let the Adversaries shew by the Scriptures that there is any place in them called heaven , that is able to contain a man of some four or five foot long , the space of fifteen or sixteen hundred years ; besides that , therefore , it must needs be that heaven without which is above the clouds and Stars . 6. Consider , That heaven into which the Lord Jesus that man is ascended , must not contain him alwa●es for , saith the Apostle , 1 Thes. 4. 16. The Lord himself shall descend from heaven with a shout , with the voice of an Archangel . So that there is another descending from that heaven into which he is ascended ; and his descending from that heaven is to this end , namely , to take his people to himself , as it is v. 17. so that it is clear , that it is not any heaven within thee , into which the Man Christ that was born of the Virgin Mary is ascended , but it must needs be that heaven without which is above the clouds . 1. If thou consider , that the place into which he is ascended , even the heaven into which he is entred , is the same place where all the the deceased Saints are in their Spirits : Therefore saith Paul , I desire to depart , and to be with Christ which is better . Now Paul did not in this place , P●il , 1. 23. mean the enjoying of Christ only in the spirit ; for that he enjoyed in a great measure when he spake these words ; but he speaks of a dying , and a being with Christ after this life is ended ; as is clear if you compare the 20 , 21 , 22 , 23 , 24. 25 , and 26 , verse , together , being absent from him while he was here in the b●dy , 2 Cor. 5. 6. for whilst at hom● in the body , we are absent from the Lord. So that that heaven into which the Man Christ is ascended , is not into his Church on earth ; but into heaven without above the clouds and the Stars . And this David doth prophe●ie of , Psal. 47. 5. where he saith , God is gone up with a shout , the Lord with the sound of a Trumpet . Now Christ , as God meerly could not go up , being no lesse in one place then in another ; but as God man , or in his humane nature he went up ; as will clearly appear , Epes . 4 8 , 9 , 10. where he speaketh of his trium●h over all the enemies of his people at his resurrection and ascension into heaven above the clouds . 8. When Christ doth descend from that heaven into which he is now ascended , his Saints and he will meet one another , just in the air , according to the Scripture , 1 Thes. 4. 16 , 17. for ( saith he ) the Lord shall descend from heaven with a shout , with the voice of the Archangel , and with the trump of God , and the dead in Christ shall rise first , ( that is , they shall come out of their graves ) and then we which shall be saved alive ( at that day ) and remain , shall be caught up together with them in the clouds to meet the Lord in the air , and so shall we ever be with the Lord. Pray mark here a little , and see what heaven the man Christ is ascended into , and see if it be not the heaven without , above the Sun , Moon , and Stars . When Christ and his Saints do meet the second time together , the one ascends and the other descends ; the one is caught up in the clouds towards heaven , the other descends from heaven towards the earth , and they must needs meet one another just in the air , that is , between the heaven and the earth . So then , the one coming from heaven , and the other from the earth , and their meeting being in the air , which is between heaven and earth , is an undeniable demonstration , that that heaven into which the man Christ is ascended , must needs be that heaven without above the Sun , Moon and Stars And thus much touching the Son of Mary , his ascending up into the heaven without above the clouds , Acts 1. 9 , 10 , 11. Acts 3. 21 , & 1 Pet. 3 22 In the next place , Now I shall prove the intercession of the man Christ Jesus , to be in the heaven that I have been speaking of ; though some have mocked at it and others have called it jugling , whose names here I shall not m●ntion ; only I shall admonish them that they doe not blaspheme the truth and Sonne of God in his intercession I shall quote some of the Scriptures that hold out this truth , and so passe on , And first of all , see Psal. 16. 4. where David prophesying of the intercession of Christ , saith , their sorrowes shall be multiplyed , that husten after another God , ( speaking of the wicked ) their drink offerings of blood will I not offer , nor take up their names into my lips . Now , compare this with Heb. 8. 4. where he saith , If he were on earth , he should not be a Priest. And Heb. 9. 24. For Christ is not entred into the holy places made with hands ( meaning the temple which Solomon built ) which are figures of the true : but into heaven it selfe , now to appear in the presence of God for us . Wherefore he is able to save to the uttermost , them that come to God by him : seeing he ever lives to make intercession for them , Heb. 7. 25 But you will say , is there a man made mention of here ? Yes ; for the Scripture saith , Ther is one God , and one Mediatour between God and men , the Man Christ Jesus . And in that 8. to the Heb. made mention of before ; where the Apostle is speaking of Christs priestly office , as he is in the heavens , compared with other Priests that are on earth ; he saith v. 3. for every high Priest is ordained to offer gifts and Sacrifices ; wherefore ( speaking of Christ ) it is of necessity that this man have somewhat also to offer : For if he were on earth he should not be a Priest , seeing there are Priests that offer according to the Law , ( which law was the law of Moses , Chap. 9. from 19. to 23. where also he is speaking of the Priesthood of the Priests under the law , and their offering of the blood of Bulls and ●oats , ( verse 12. compared with verse 19 , 20 , 21. ) And of the Lord Jesus the high Priest of Saints , and of his blood ( verse 14. compared with verse 24. ) Now as men under the Law did offer up the blood of B●lls and Goats , so the man Christ Jesus did offer up his own blood to his father ; and this you may clearly see , if you compare Heb. 9. 14. where he saith , How much more shall the blood of Christ who through the eternal spirit offered himselfe without spot to God ; purge your consciences from dead works to serve the living God , with Heb , 10. 12. where he s●i●h , But 〈◊〉 man ( meaning the s●n of the Virgin ( Cha● 2. 14. compared with Mat. 1. 21. a●ter he had offered one sacrifice f●r s●ns for ever , sate down at the right hard of God. Again . Heb. 7 the 〈◊〉 I mentioned before , you shall find his intercession plainly held forth , if you read verse 22. and so on , where the Scripture saith , By so much was Jesus made the surety of a better testament . And truly they were many Priests ( meaning the Priests under the Law ) because they were not 〈◊〉 to continue by reas●n of death , ( That is , the high Priests under the Law could not live ever in this world , because it was appointed to all men once to die . ) But when he speaks of Christ Jesus , he saith on this wise , But this man , because he continueth ever , hath an unchangeable Priesthood ; wherefore he ( this man ) is able to save to the uttermost them that come to God by him , seeing he ( this man ) ever liveth to make intercession for them . And thus in brief have I proved through the assistance of the Lord , the intercession of the son of Mary , which is also the son of God. And this concerning Christs Priestly office , might serve also for a proof of his being in the heaven without above the Stars . But all men may see ( unlesse they be blind ) that these are the truths of our Lord Jesus Christ , and of God his father ; and that those men that oppose them ( as the Quakers do ) are very violently possessed of the Divel , and beside themselves ; and have neither the truth of God , non his spirit in them , 2 Joh. vers . 9 , 10 , Joh. 5. 38. 42. And now through the assistance of the Lord , I shall come to the last that I promised , and that is to prove , That this very man Christ , will come to judge the quick and the dead . And first , I shall prove the truth it self , viz. that that man shall come again to judge the world , quick , and dead . Secondly , I shal shew you that his coming will be very shortly . Thirdly , What shall be done a● his coming . Fourthly , Who shall stand when he shall come , and who not . For the first , That that man that was ●orn of the Virgin Mary , shall come again to judge the quick and the dead , read 2 Tim. 4. 1. l ( saith Paul ) charge thee therefore before God ( speaking to him , even to Timothy , and so to all believers ) and the Lord Jesus Christ , who shall judge the quick and the dead at his appearing and Kingdom . Now if you would know who this Lord Jesus is , look into Acts 10. 38. and you shall see it was Jesus of Nazareth ; would you know who that was ? read Mat. 2 toward the end , and you shall see it was the son of Mary the Virgin , who was espoused to Joseph the Carpenter . But read Acts 10. v. 38 , 39 , 40. 41 , 42. you shall find these words , God annointed Jesus of Nazareth with the holy Ghost and with power , who went about doing good , and healing all that were oppressed of the Divel ; for God was with him : And we are witnesses of all things that he did , both in Jerusalem , and in the land of the Jews ; whom they sl●w , and hanged on a tree , even Jesus of Nazareth ; him God raised up the third day , and shewed him openly , not to all the people , but unto witnesses , chosen before of God ; even to us who did 〈◊〉 and drink with him , after he rose from the dead . And he commanded us to preach unto the people , ( that is , God commanded us ) and to testifie ( that is , to be bold in our preaching ) that it is he ( namely , Jesus of Nazareth , whom the Jews did thus crucifie ) which was ordained of God to be judge of quick and dead . This is he also that is spoken of in Acts 17. 30 , 31. The times of this ignorance God winked at ( meaning mens being without the Gospel ) but now commandeth all men every where to repent , because he hath appointed a day ( which day , is the day of judgement , Mat. 12. 36. ) in the which he will judge the world in righteousness , by that man ( namely , Jesus of Nazareth ) whom he hath ordained , ( compare this with that in Acts 10. 38 , 39 , 40 , 41 , 42. whereof he hath given assurance to all men , ( that is , hath given a sure sign unto all men ) in that he hath raised him ( that is , in that he hath raised Jesus of Nazareth ) from the dead . This also is Christs own meaning , Mat. 24. where speaking of his second coming , he styleth himself the son of man , saying , And then shall appear the sign of the son of man , and so shall the coming of the son of man be , v. 27. So shall also the coming of the son of man be , v. 37. So shall also the coming of the son of man be , v. 39. Where by the way it is observable to see how the Lord of life and glory , doth in this Chapter , where he speaketh of his second coming , for the most part style himself the son of man. Surely he doth it to this end , because he would not have his humanity and the doctrine thereof , to be rased out from under heaven ; For he knew , that in the last daies , there would come mockers walking , after their own lusts , and saying , where is the promise of his coming , 2 Pet. 3. 3. I could multiply Scriptures to prove this doctrine of his second coming , as Heb. 9. v. last 2 Pet. 3. 2 Thes. 1. 6 , 7 , 8. Luke 21. Mat. 24. Mat. 25. Rev. 22. 7 , 12. and the last , 2 Cor. 5. 10. Rom. 14. 10. Acts 24. 25. But , Secondly , I will shew you that his coming will be shortly . It is true , no man can tel neither the day nor the hour , yet so far as the Scriptures will give us light into the neernest of his coming , so far we may go . And therefore I shall shew that his coming draws nigh by those signs that he himself said should be forerunners of his coming . And if you read Mat. 24. you shall see many signs of his coming spoken of . First , there is a falling away from the faith spoken of . And that hath been fulfilled and is fulfilling every day . 2. Wars and rumors of wars ●s another sign that his coming doth draw nigh even at the doors 3 The love of many waxing cold , is another signe that it is nigh , even the comming of Christ : And how cold is the love of many at this day ? They that were hot two or three year agoe ▪ are now grown lukewarm and cold . They are cold in love to the Lords appearing : they are cold in the profession of the Gospel . They are cold in love to the Saints , they are cold in the worship of God ; Yea , very cold , which is a notable Demonstration that the comming of the Lord draweth nigh . 4. The Stars falling from heaven ; ( That is profe ●ors falling from the faith which once they professed ) is another signe that the comming of the Lord is at hand : And how many professors doe you see now a dayes , fall from the doctrine of God , and his Son Jesus Christ , as though there were no such thing as a world to come , and no such thing as a Lord Jesus Christ , and his second coming . 5. Many poore souls will go on in their profession with lampes without oyle , just before his second comming . And the Lord knowes that most of the professors of this generation , are such kind of professors , yea , very foolish professors , which is another sure signe , that the comming of the Lord drawes nigh . 6. When the time of Christs second comming is at hand , there will be but a very little * faith in the world . And the Lord knowes , that there be many , who are now as high as Lucifer , that at that day for want to faith will be thrown down to the sides of the pit : even into the very belly of Hell. 7. Another signe of Christs second comming , is the carnall mindednesse of the most of the world ; and the very carriages of almost all men now living do discover this truth to be at this day fulfilled , and know that when they shall say peace and safety , then sudden destruction comes , and they shall not escape , 1 Thes. 5. 1 , 2 , 3 , 4. 8. Before Christs second comming , there shal come many fals Christs , and false Prophets , and shall shew great signes , and wonders , to seduce if it were possible the Elect. And is not this more cleerly fulfilled in our daies then ever it was , especially among those men called Quakers , who being as persons , whose consciences are seared with an hot iron , and they being sealed up unto destruction , do some of them call themselves Christ , and shew great signes , ( as their Quaking ) and such a legall holiness , as makes the simple admire them , and wonder after them , which shewes the comming of Christ to be very nigh . 9. Before Christs second comming , there shall come scoffers into the world , walking after their own lusts , and if ever this Scripture was fulfilled ; it is fulfilled on these men called Quakers : For they are the men , that at this day make a mocke at Christs second comming , which shall be from heaven without ; and therefore saith the holy Ghost , these Mockers shall be such as shall say , where is the promise of his comming ? for since the fathers fell a sleep , all things continue as they were See 2 Pet. 3. 3 , 4 , 5 , 6 , 7. and there you shall see their mocking and the reason of it . Read , and the Lord give thee understanding . But because I would not have thee think that I speake at randome , in this thing . Know for certain , that I my self have heard them blaspheme ; yea with a grinning countenance , at the doctrine of that mans second comming from heaven above the stars , who was borne of the Virgin Mary . Yea they have told me to my face , that I have used conjuration , and witchcraft , because what I preached was according to the Scriptures . I was also told to my face , that I preached up an Idoll , because I said , that the Son of Mary was in heaven , with the same body that was crucified on the Cross ; And many other things have they blasphemously vented against the Lord of life and glory , and his precious Gospel . The Lord reward them according as their work shall be . I could have hinted in many other things which Christ and his Apostles have shewed to be signes of his comming But I shall commend the holy Scriptures unto thee , which are able to make the man of God perfect in all things , through faith in the Lord Jesus . Now you have also the manner of his comming how i● shall be , most notably laid down in the Scriptures . I shall 〈◊〉 in a few things touching it ; as first , He will come when there is but very few looking for his comming . When they shall s●y peace and safety , then sudden destruction commeth , 1 Thes. 5. 1. 2 , 3 , which sudden destruction will be at his second commin● , for that is it which the Apostle spake of in those three verses , Then will all the world be caught at such an unexpected time that it will come upon them , even as a snare commeth upon those creatures that are caught in it . As it is written , Luke 21. 35. For as a snare shall it come on all them that dwell on the face of the whole ear●h . Which is all on a sudden , before they are aware . 2. He commeth with all his saints and Angels . Then will the Lord descend from that heaven into which he now ascended , as it is written in 1 Thes. 4. 16. Then will be come and all his Saints with him , as Jude saith in his Epistle , v. 5. Then shall Abell , and Enoch , Noah and Abraham , David and Job , Peter and Paul : together with all the Saints which have been , now are , or hereafter shall be , and they shall sit on the throne with the Lord Jesus Christ , as in Mat. 19. 28. Before whom shall all the Nations of the world be gathered , as it is written , Joel 3. 12. Let the heathen be wakene● . ( or raised out of their graves , Dan. 12. 2 ) and come down to the valley of Jehoshaphat ; for there will I sit to judge all the heathen round about . Which never was yet accomplished , though it shall certainly be , in in Gods time : to the astonishment , & everlasting damnation of all those that shall continue mocking , or sinning against God and his Christ. 3. He shall come in flaming fire , ( when he doth come again : he will come in such a manner , as will make all that shall be found in their sins rather seeke to creepe under a mountaine , then to meet the Lord of Glory , Rev. 6. 15 , ) ( As Esay saith , For behold the Lord will come with fire , and with his Charets like a whirlwind : to render his anger with fury , and his rebukes with flames of fire , Esay 66. 15. To execute judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have committed , and of all their hard speeches which ungodly sinners have spoken against him . Jude 15. as I shall shew farther by and by . And ther●fore in the next place , I shall shew you , what shall be done when he is come . First , When Christ is come the second time , they that are in their graves shall arise , and come forth of their graves ( as I said before ) in which they have laine according to that in Job . 5. 28. Where Christ saith , Marvell not at this , for the houre is comming in the which all that are in the graves shall heare his voice , and shall come forth : they that have done good unto the resurrection of life ; and they that have done evill unto the resurrection of damnation . You will say , Are these graves spoken of here , the graves that are made in the earth ? yea , that they are , and for a further proof of the same , look into Dan. 12. 2 Daniel there speaking of the same thing , saith , And many of them that sleep in the dust of the earth shall arise , or awake , some to everlasting life , and some to everlasting contempt , or damnation . I shall not stand here to dispute any distinctions of the resurrections , only prove that the dead shall arise ; and that is a clear truth from the Scriptures , Acts 10. 42. Rev. 20 11 12 , 13 , 14. and 1 Thes. 4. 16. 1 Cor. 15. 52. the dead shall be raised . 2. He shall call all men and women to an account for all their close sinful thoughts , words , and actions ; then will the secrets of all hearts be made manifest . Then shall all thy adulterous , and theevish , and covetous , idolatrous , and blasphemous thoughts be laid open , according to that saying , Their consciences also bearing them witness , and their thoughts the mean time , or while , accusing , or else excusing one another , Rom. 2. 15. But when ? why , in the day when God shall judge the secrets of men by Jesus Christ , ver . 16. see also 1 Cor. 4. 5. Therefore judge nothing before the time ; what time is that ? why , when the Lord comes ; what will he do ? He will bring to light the hidden things of darknes●● , that is , all those cunning , close , hidden wickednesses , that thou in thy life time hast committed ; yea , he will make manifest the counsels of the heart ; that is , the most hidden and secret things that are contrived and plotted by the sons of men ; Then shal all the midnight whoremongers be laid open with all their sins ; Then thou ( it may be ) who hast committed such sins as thou wouldst not have thy Neighbour , thy father , thy wife , thy husband , or any one else know of for thousands , then thou shalt have them all laid open , even upon the house tops , Luke 12. 1 , 2 , 3. Then thou that hatest Gods children , his waies , his word , his spirit ; then thou that makest a mock at Jesus of Nazareth , his second coming , then thou that livest in open prophaness or secret hypocrisie , then I say , will be such a time of reckoning for you , as never was since the world began , then you that shall die in your si●s , will cry to the mountains , fall on us , and cover us from the face of him that sits on the Throne , and from the wrath of the Lamb ( which Lamb is the man Christ Jesus , Joh. 1. 19. ) And ah , my friends ! if the very looks of God be so terrible , what will his blows be , think you ? Then if all thy idle words shall be accounted for , as it is written , But I say unto you , that every idle word that men shall speak , they shall give an account thereof in the day of judgement , Mat. 12. 36. and also all thy filthy actions shall be then regarded in such sort , as thou shalt receive a just recompence for them . And know , saith the Scripture that for all these things * God will bring thee into judgement , Eccles. 11. 9. Then Thou that are an unbeliever shalt be sure to fall under the judgement for all thy sins . first , thou must give account ; Secondly , thou must fall in the judgement . Oh my friends , there are hot daies acoming for all those that are found out of the Lord Jesus : Behold , saith Malachi , the daies come that shall burn as an oven , and all the proud , yea , all that do wickedly shall be as stubble ; and the day that cometh shall burn them up , saith the Lord of hoasts ; and it shall leave them neither root nor branch . The day of judgement will burn like an oven , and all that have not the righteousness of Christ upon them shall be as stubble . Ah friends put a red hot oven , and stubble together , and what work will the●e be ? even the one will burn and destroy the other . 3. When Christ doth come the second time , another end of his coming will be to purge out all things that offend in his Kingdom , Mat. 13. 41 , 42. Then shall the son of man send forth his Angels and they shall gather out of his Kingdom all things that offend , and them that doe iniquity , and shall cast them into a furnace of fire ; there shall be weeping and gnashing of teeth . There are many things that doe offend in his Kingdom now : namely , the lukewarm professor , he doth offend first the Lord , secondly , his people . But then thou lukewarm offending professor shalt offend the Church of God no more . Secondly , the loose professors do also offend God , Christ and his Church . First , he scandals the Gospel by his loose walking , and naughty carriages . Secondly , he doth make the world blaspheme the name of God by the same . Thirdly , he grieves the hearts of Gods people , Phil. 3. 18. But know that thou also shalt be taken away from offending any more , God , Christ , and his Saints ; and thou shalt have weeping and gnashing of teeth for thy thus offending , Mat. 18. 6. 7. 4 Another end of Christs second coming is to cut of all the ignorant persons that are in the world . There is a generation of poor souls that do think to be excused for their ignorance : Alas saith one , I am a poor ignorant man , or woman , and therefore I hope that the Lord will have mercy upon me : We cannot , say others , do as such and such , and will the Lord condemn us ? And thus poor souls , as they are in the broad way to destruction least they should misse of the way to hell ; do swallow down by clusters , that which will poyson them body and soul for ever , and ever . But you will say , What , will not the Lord have mercy on ignorant soules ? Ans. Not on those who live and die in their ignorance . He himselfe hath said , Esay 27. 11. Because it is a people of no understanding , therefore he that made them will not have mercy on them , and he that formed them will shew them no favour . Again , Paul also in that 2 Thes. 1. 8. saith , that when Jesus Christ shall come to judge the world , he doth come to take vengeance on all them that know not God , and that obey not the Gospell of our Lord Jesus Christ. But ye will say , who are those ignorant persons , that shall find no favour at that day ? or how doth the ignorance discover it selfe ? I shall only mention three or four sorts of men , and leave thee to the Scriptures , which if thou read them diligently , will further lay them open before thee . And first , the prophane scoffer , who makes a mocke at the truths of God , and so goes on in his sins , for this see in 2 Pet. 3. 3. which the Apostle attributes to their ignorance ver . 5. And therefore he likens them to bruit beasts , Chap. 2. 10. and 12. verses , who walke after the flesh , in the lusts of uncleanness , & speak evil of the things they understand not , and shall utterly perish in their corruption ; who because they understand not the Scriptures , nor the power of God in them , speake evil of the truths therein contained , and think the Lord like unto themselves , Psal. 50. Secondly , the formal professor , who hath onely a notion of the Gospell , and some seeming holiness , but wants Gospel faith : Such are called foolish virgins , Mat 25. 2 , 3. to whom Christ will say in that day , Verily , I know you not . Adde hereto , those that think it enough to confess Christ with their mouthes , and profess that they know God , but deny him in their works ; such notwithstanding all their profession , shall , if they so continue , perish eternally , being abominable , disobedient , and to every good work reprobate , or void of judgement , that is ignorant , Tit. 1. v. 16. 3. The legal righteous man or woman , though they walke blameless as touching the righteousnesse that is in the law : For they being ignorant of Gods righteousness , go about to establish their own righteousness , as reading , hearing Sermons , prayers , publique or private , peaceableness with their Neighbours , Fasting , Almes , good works as they count them , just dealings , abstinence from the grosser pollutions of the world , stricter obedience to the commandments of the first and second table ; all which with many other things may be comprehended in their own righteousnesse , and it is grounded on their ignorance , and goes on in rebellion ; and such ignorant persons shall in that day perish , not submitting through ignoranco to the righteousness of God , Rom. 10. 3. compared with Luke 19. 27. where Christ saith that when he shall come the second time , he will command those his enemies , who submitted not themselves to him , who is called the righteousness of God , Esay 46. 13. or would not have him to reign over them , to be slaine before his face . 4. Those whose hearts are set upon the world , and follow the alluring perswasions of it ; the Lord calls such fools , Luke 12. 20 and Pro. 7. 7. who go after it ( v●z the world , held forth by a similitude of a woman with the attire of an harlot ) as an oxe to the slaughter , or a Foole to the correction of the stocks , till a dart strike thorow his liver , as a bird hasteth to the snare , and knoweth not that it is for his life : and knows not , marke , it is through ignorance , ver . 23. A fift end of Christs comming , is , that his righteous ones might shine as the Sun in the glory , or Kingdom of their Father , Mat. 13. 43. there are many things that do hinder the People of God from shining forth as the Sun now . As first , they have a body of death which makes them fetch many a groane in their journey to Canaan , Rom. 7. 24. 2 Cor. 5. 2. They meet with many a sad temptation , which also makes them in heaviness many a time , 1 Pet , 1. 6. They have also many other things that doe hinder their shining now ; but then the body of death shall be left off . My meaning is , that sin shall be no more in the natures of Gods people then : Their bodies that are now so vile , shall then be made like unto the glorious body of the son of God , who shall change our vile bodie , that it may be like unto his glorious body , according to the working whereby he is , able to subdue all things unto himself , Phil. 3. ver . 21. 6. Another end of Christs coming shall be to take an account of his children , how they have laid out their talents , that he hath committed to their trust , Mat. 25. 19. Rom. 14 12. 2 Cor. 5. 10. 7. Another end of his coming , is , to set up his Kingdom , which will be glorious indeed at his appearing , 2 Tim. 3. 1. Rom. 8. 19 , 20 , 21. I do but touch these things , because I would hasten towards a conclusion ; many other things might have been spoken to , but at this time I shal forbear . But you will say , Who shall stand when he appears ? why , I told you before , that the ungodly shall not stand in the judgement , nor sinners in the congregation of the righteous , Psa. 1. 5. let him be close or prophane , as I told you even now , all shall be laid open ; all shall be made manifest , all shall come into judgement . Ah poor soul ! it is not then thy brave words will save thee ; it is not thine eloquent tongue that will then do thee any good ; if thou be without the wedding garment , thou wilt be speechlesse , as in Mat. 22. 12. But thou that art a converted person shalt stand in the judgement ; thou that are born again shalt enter into the Kingdom , and none else , Joh : 3. 5. Rev. 21. 27. But how shall I know that I am born again ? Answ. Why , if thou art born again , then thou knowest that thou wast not born a Christian at first , Eph. 2. 1 , 2 , 3. you hath the quickened who were dead in trespasses and sins . 2. Thou knowest that once thou hadst no faith in the Lord Jesus ; and wert convinced of sin because thou didst not believe in the son of Mary , Jol. 6. 9. 3. Thou seest all true joy through the blood and righteousness of the son of Mary . 1 Cor. 15. 57. Rom. 7. 24. 25. 4. Art thou born again ? then thou canst not be quiet till thou seest God smile , and lift up the light of his countenance upon thee , Psa. 4. 6. and that through the face of the son of Mary , the son of God. 5. Thou knowest that God hath given thee thy faith , Phil. 1. 29. Eph. 2. 8. 6. Art thou born again ? then thou knowest that the doctrine of the son of M●ry the Virgin , is a right doctrine , 2 Joh 9. 7. Then also thou lookest for the personal appearing of the son of Mary from heaven in the clou●ls , Rev. 1. 7. the second time Heb. 9 28 These things , though plain , yet if the Lord set them home upon thy conscience , may be profitable both to thee and me . Therefore let us examine the matter a little . And first , Thou thinkest that thou art a Christian ; thou shouldst be sorry else ; well , but when did God shew thee that thou wert no Christian ? when didst thou see that ? and in the light of the spirit of Christ see that thou wert under the wrath of God because of original sin ? Nay , dost thou know what original sin means ? Is it not the least in thy thoughts ? and dost thou not rejoyce in secret that thou art the same that thou ever wert ? If so . then know for certain that the wrath of God to this very day abideth on thee , Joh. 3. 36. And if so , then thou art one of those that will fall in the judgement , except thou art born again , and made a new creature , 2 Cor. 5. 17. But secondly , thou thinkest that thou hast been born again , ( 't is well if thou hast ) but least thou shouldst deceive thy poor soul , I pray thee consider , when did the spirit of the Lord Jesus shew thee that thou hadst no faith in thee by nature ? and when did the spirit of Christ convince thee of sin , because thou didst not believe in him ? It may be thou hast been convinced of sins against the Law , by the Law , and thy own conscience , as the Pharisees were , Joh. 8. 9. and Rom. 3. 20. I , but when didst thou see thy self a lost creature for want of faith in the son of Mary ? if not , thou hast not yet been savingly convinced by the spirit of Christ ; for that when it convinceth effectually of sin , it convinceth of unbeliefe ; though thou hast been never so much convinced of sins against the Law , if thou hast not seen thy self under the power and dominion , guilt and punishment of ●in because thou didst not believe in Christ , thou hast not yet been savingly convinced ; for that 's one work of the spirit to convince of sin , because they believe not on me ; saith Jesus , the Son of Mary , who was espoused to Joseph the Carpenter ; But on the contrary , dost thou not say in thy heart , thou never hadst thy faith to seek , but hast alway believed with as good a faith as any one alive ; If so , then know for certain that thou hast no faith of the operation of God in thee , according to Gods ordinary working ; and if so , then know that if the Son of man should come to judge the world at this moment of time , that thou with all thy faith ( thou thinkest thou hast ) wouldst fall in the judgement , 2 Thes. 2. 12. 3. Art thou born again ? then thou seest that thy great sin was want of faith in the Son of Mary . Then thou seest that it is he that was sent of God to die for the sins of the world , J●h . ● . 19 Jo. 3. 16 , 17 , 18 , 19. Act 13 38 , 39. and that thou art compleat in him , without any works of the Law , Rom. 4. 4. the● thou rejoycest in Christ Jesus and puttest no confidence in the flesh , Phil. 3. 3. yet thou rejoycest in the flesh and blood of the son of Mary , knowing that his flesh is meat indeed , and his blood is drink indeed , Joh. 6. 55. out of which thou wouldst very willingly make thy life all thy daies ; out of his birth , obedience , death , resurrection , ascension , and glorious intercession now at the right hand of his father , Heb. 7. 24 , 25. but if thou art wavering in these things , know , that thou art but a babe at the best , and for ought thou knowest , God maycut thee off in thy unbelief and cast thee into utter darkness , where there shall be weeping and wailing and gnashing of teeth . 4. Art thou born again ? then thou seest all true peace and joy comes through the blood of the son of Mary , and his righteousnesse , as in Rom. 7. 24. & 1 Cor. 15. 57. there are many poor souls that are taken with raptures of joy , and false conceited consolation , Joh. 16 20. which doth come from the Divel , and their own deceitful hearts ; but their joy shall be turned into mourning and sorrow of heart , Luke 6. 24 , 25. but thou that art a Christian indeed , and not in word onely , rejoycest in Christ Jesus the son of Ma●y ; yea , though now you see him not , yet believing , you rejoyce with joy unspeakable and full of glory , 1 Pet. 1. 8. And these two things are the fruits of thy faith , and of thy joy . 1. The Lord Jesus Christ is very precious unto thee , 1 Pet. 2. ver . 7. 2. Thou dost purifie thine heart by this faith , and the power of the spirit of Christ , which thou hast received into thy soul , Rom. 8. 13. Acts 15. 9. and 1 Joh. 3. 3. but if thy guilt of sin goes off , and convictions go off any other way then by the blood and righteousness of the man Christ Jesus , thy guilt goes off not right , but wrong , and thy latter end will be a very bitter end , without faith and repentance ; for it is his blood through which all true peace comes , Col. 1. 20. and there is no other name under heaven given among men , whereby we should be saved , but by the Lord Jesus of Nazareth , Acts 4. ver . 10 , 11 , 12. compared together . 5. Art thou borne againe ? Then thou canst not be quiet , till thou doest see God lift up the light of his Countenance upon thee , yea , thou hast such a desire after the light of Gods countenance , that all the glory , riches , honour , pleasure , profits &c. of this world will not satisfie , till thou doest see God to be a reconciled father to thee in the Lord Jesus Christ ; as it is Psal. 4. 6. Joh. 14. 8. Ps. 35. 3. then thou wilt not be quiet till thou doest hear from the son of Mary , which is the Lord of glory , 1 Cor , 2. 8. such a voice as this , Son be of good cheer , thy sins are forgiven thee ; and * My grace is sufficient for thee . But if thou canst content thy selfe with any thing below this , thou wilt , when all comes to all , be found but a rotten-hearted professor , who wilt have thy portion among the slothfull ones , who will fall in the judgement of the son of Man , when he comes in flaming fire with his mighty Angels , 2 Thes. 1. 8. 6. Art thou borne againe ? Then thou knowest that God hath given thee thy faith that thou hast in his son : then thou art able to say through grace , there was a time in which I had no faith , there was a time in which I could not believe in the son of God for eternal life . But G●d , who is rich in mercy , for his great love wherewith he loved me , even when I was dead in sins and unbelief , ( which is the greatest ) hath quickned me together with Christ : by grace I am saved , Eph. 2. 4 , 5. through faith v. 8. 7. Art thou borne againe ? Then thou knowest that the doctrine of the Son of God , the son of Mary is a right doctrine , which is this . First , that the Son of God which was with his Father before the world was ( Joh. 1. 1. John 17. 5. ) came into the world in the fulnesse of time , and was made in the likenesse of Men , Phil. 2. 7. being made of a woman or virgin , made under the Law , to redeem them that were under the Law , Gal. 4. 4. And that was done in this wise . What the law could not do in that it was weak through the flesh , that is through our flesh , God sending his own Son in the likenesse of sinful flesh , and for sin , condemned sin in the flesh , that is condemned him in the flesh for the sins of poor sinners ; For this , compare Rom. 8. 3. and 2 Cor. 5. 21. with Gal. 3. 13. and it will appeare clearly to be the truth of God : Also , that this Son of God , which is the true God , as well as the Son of Mary , did bear our sins in his own body on the tree , 1 Pet. 2. 24. and did spill his own blood , which is also the blood of God , Acts 20. 28. that he died , and was laid in Josephs Sepulchre , Joh. 19. 38 , 39 , 40 , 41. and rose again the third day , Acts 10. 40. that very man , Luk. 24. v. 39 , 40 , 41 , 42 , 43 , 44. and ascended up into heaven in a cloud , Acts 1. 9 , 10. and 11. and there ever lives to make intercession for us , that very man Heb. 7. 24 , 25. Heb. 8. 3 Heb. 10. 12. And in the last place , If thou art a Christian , then thou lookest for that very Jesus againe , whom the Jewes did crucifie , John 19. whom God raised again as it is , 1 Thes. 1. 10. I say thou lookest , thou waitest , thou hastenest after the comming of this Lord Jesus , which doth deliver thee from the wrath to come , 2 Pet. 3. 10 , 11 , 12. Heb. 9. 26 , ●7 , 28. 1 Thes. 1. 10. Yea , thou knowest , that this very man shall so come , in like manner , as his disciples did see him go into heaven , which was a ver● man , Luke 24. 30. compared with ver . 50. 51. of the same chapter . Yea , in a cloud he went away from his disciples , and in the clouds he shall come again , Rev. 1. 7. to judge all that are in their graves , Joh. 5. 28 , 29. Dan. 12. 2. and shall receive all that looke for , and love his second comming , to himself , Heb. 9. 27. 28. And they shall be for ever with him , 1 Thes. 4. 16. 17. But the wicked shall be cast into eternal damnation , Mat. 25. 46. These things I say , if thou be a Christian indeed , thou believest , and ownest , and the faith of them doth purifie thy heart , 1 Joh. 3. 3. and wean thee from this world , and the things thereof ; and if it is not from this principle , that is , if thy obedience do not flow from this faith , which is the faith of Gods elect , as I have proved at large , thy obedience , thy zeal , thy self-denial , thy holiness , righteousness , yea , all that thou canst doe , is but sin in the sight of the great God of heaven and earth . For all true sanctification comes through the Name of the Lord Jesus Christ , by the operation of the Spirit of God , 1 Cor. 6. 11. But ye are washed , but ye are sanctified , but ye are justified , in the Name of our Lord Jesus , and by the Spirit of our God : And in Cant. 1. 3. Thy Name is as an o●niment poured forth , therefore doe the virgins love thee . Well then , seeing this is a truth of so great concernment , I beseech you , seeke to be throughly rooted into it by faith . And that thou maiest so be , examine thy heart ; yea , beg of God to help thee to examine it , and to throw out all that fancy that thou takest in stead of faith ; Also throw away all thy own wisedome , yea , thy own righteousnesse also , and conie to God in the Name of the Son of Mary , which is the Son of God , and beg faith of him , true faith , the faith of the operation of God ; such a faith as he gives to his own elect , which will shew thee cleerly of these things ; so that tho●r shalt not deceive thy selfe with a fancy of them ▪ and the advantages will be many . 1. It will comfort thy heart against persecutions , temptations , and cross providences , as also James saith to his persecuted brethren ; Be patient my brethren , saith be , stablish your hearts , for the comming of the Lord drawes nigh . James 5. 8. 2 : It will through grace wean thy heart and affections abundantly from this world , and the things therein : Who is he that overcomes , the world ( saith John ) but ●e that believes that Jesus is the Son of God ? 1 Joh. 5. 5. who is he also that purifies his heart , but he that looketh for the second comeing of Christ from heaven ( as in 1 John 3. 3. compared with 2 Pet. 3. 10 , 11. ) to judge the world ? 3. Hereby thou wilt be able to Judge of all doctrines whatsoever , though they come never so nigh the truth , yet if they be not indeed the very truth , thou wilt find them and their doctrine lyars , Rev. 2. 2. and 1 Cor. 2. 15. 4. If thou beest throughly set down in this doctrine , even in the faith of this doctrine which I have held forth unto thee , thou wilt not be taken with any other doctrine whatsoever . What is the reason I pray you , that there are so many giddy-headed professors in these daies that do stagger to and fro like a company of drunkards , but this , They were never se led in the doctrine of the Father , and the Son ? They were never enabled to believe that that child that was born of the virgin Mary , was the mighty God , Is. 9 6. No , saith Christ , he that is built upon this rock ( meaning the faith of himselfe , which is to believe that the Son of Mary is the Christ of God , Mat. 16. 16. ) the gates of hell shall not prevaile against him , v. 18. 5. The faith of this doctrine , will make thee labour in the work of God in the world . Oh , how it will liven thy heart in the work of the Lord ; especially , if thou livest in the faith of thy interest in Christ , it will make thee labour to be found watching when thy Lord shall returne from the wedding ; that when he doth come , thou maiest open to him immediately . Luke 12. 35. 36. Now seeing the comming of the Lord Jesus Christ is so nigh , even at the doors , what doth this speak to all sorts of people ( under heaven ) but this ? first , to see whither they have oyl in their lamps or not ; that is , to search , and see , whither the spirit of the man Christ Jesus be in them or no ; for he that hath not the spirit of Christ in him , is none of Ch●ists , Rom 89 ▪ Thou that hast not the spirit of Christ in thee , why , at that day ( let thy profession be what it will ) he wi●l say to thee , depart , I know you not , Mat. 25. and if so , then thy latter end will be worse then thy beginning , as in 2 Pet. 2. 20. 2. Then what will become of all the prophane , ignorant , scoffers , self-righteous , proud , bastard-professors in the world ? If the children of God shall scarcely be saved , where shall the ungodly and the sinner appear ? 1 Pet. 4 ▪ 18. 3. Then what will become of all those that creep into the society of God people without a wedding garment on ? why , it will be said unto them , Friends , how came you hither ? take them , and bind them hand and foot , and cast them into utter darkness ; there shall be weeping and gnashing of t●eth , Mat. 22 11 , 12 , 13. 4. Then what will become of all those that mock at the second coming of the Man Christ , as do the Ranters , Quakere , Drunkards , and the like ? why read their doom in Mat. 24. 50 , 51. The Lord of that , of these servants , shall come in a day when they look not for him , and in an hour that they are not aware of , and shall cut them asunder & appoint them their portion with hypocrites , and there shall be weeping and gnashin of teeth . 5. Then what doth this speak to the Lords own people ? surely this , that they should be in a watchful posture , Mark 13. 37. Watch therefore over your own hearts , least they should be overcharged with surfeiting and drunkeness , and the cares ●f this life , and so that day come upon you unawares ; for as a snare shall it come upon all the dwelle●s upon the face of the earth , as it is in Luke 21. 34 , 35 , 36. 2. Watch over the Devils temptations . Oh , have a care in the first place , least by any meanes as the Serpent beguiled Eie , so your minds should be corrupted from the simplicity that is in Christ : And the rather , because at this day he is very busie with his doctrines , and his ministers ; trying all waies , if by any means he might deceive you with fair speeches , and inticing carriages ; with a fair shew in the flesh , yet denying the Lord , and refusing to be justified by the blood of Jesus the son of Mary , the son of God : Watch I say over the Divel , touching doctrines , for he labours as much this way as any way , for he knows if he can but get you to lay a rotten foundation he is sure of you , live as godly in your conceit as you will , and therefore , it is worth your observation , in that 24 of M●● . when Christ is speaking of the signs of his coming , he breaks forth with a warning word to his Disciples , to beware of false teachers , ver . 4. the very first words that he answers to a question that his Disciples put to him , is this , Take heed that no man deceive you . Again , ver . 11. And many false Prophets shall arise , and shall deceive many . And in ver . 24. he saith again , for there shall come , or arise , false Christs and false Prophets , and shall shew signs and wonders , in somuch that if it were p●ssible they should deceive the very elect . 3. Take heed that he doth not deceive you in point of worship , that he make you not slight any of the ordinances of God ; for if he do , he will quickly make way for another temptation . 4. Take heed that you also have not your lamps to trim when the bridegroom comes ; if you have , you many paradventure be ashamed and blush , before him at his coming , 1 Jo. 2 last ver . Therefore content not your selves with a profession of Christ , and no more , for the divel may deceive , yea doth deceive a professing people many time . And if he will deceive a professing generation , he must come in this manner ; first , under the name Christ ; secondly , with a fair shew in the flesh of outward holinesse , Gal. 6. 12. Thirdly , he must come with good words and fair speeches , Rom. 16. 18. Now though he come to drunkards , swearers , whoremongers , theives , liars , murderers , and covetous persons , in his black colours ; yet if he will come to deceive a profe●sing party , he must appear like an Angel of light . And the reason why souls are deceived by him in these his appearances , is , because they are not able to distinguish betwixt the Law and the Gospel , the conviction● of conscience by the Law only , and convictions by the spirit ; but do ( though they professe the Lord Jesus ) give eare to every wind of doctrine , and being unstable , as Peter saith , do fall into the temptations of the Divel , in wres●ing the Scripture to their own destruction , 2. Pet. 3. 16. In a word , you that have not yet laid hold on the Lord Jesus Christ , for eternal life , lay hold upon him , upon his righteousnesse , blood , resurrection , ascension , intercession , and wait for his second coming to judge the world in righteousness , Acts 17. 31. And you that have laid hold . I say to you , lay faster hold on your Lord Jesus , Who so hath ●ares to hear , let him hear , Matth. 13. 43. Now , that thou mayst the more clearly understand my faith in the doctrine of Gods dear son , I have thought good to hold forth again the doctrine in the former Treatise by way of Question and Answer , as followeth . Qu. Seeing there are many 〈◊〉 Christs gone out into the world , according as was prophesied of in former times ( Mat. 24. 5 , 23. ) by the Lord himself ; And seeing ( if we be saved ) we must be saved by a Christ ; for he that misses of him ( saith the Scriptures ) cannot be saved , because there is no way to come to the father but by him , as it is written Joh. 14. 6. Acts 4. 12. How therefore , is the knowledge of the true Christ to be attained unto , that we may be saved by him ? Answ. Indeed to know Christ , ( Gods Christ ) is as the Scripture saith , the one thing necessary , Luke 10. 42. without which all other things will avail nothing ; And therefore I shall according to the Scriptures , first , tell you what Gods Christ is , and secondly , how the knowledge of him is attained unto . And therefore , first , Gods Ch●ist is true God , and true man. That he is true God , is manifest by that Scripture in Isaiah 9 6 where it is said , to us a child is born , to us a son is given , and the government shall be upon his shoulder , and his name shall be called Wonderful Counsellour , the mighty God , the everlasting Father the Prince of peace , also 1 Joh. 5. 20. And we are in him , that is true , ( saith the Apostle ) even in his son Jesus Christ , this is true God , and eternal life , see Heb. 1. 8. Joh. 1. 12. Rom. 9. 5. Joh. 20. 28. But Secondly , that he is 〈◊〉 Man , see again Isa. 9. 6. where it is said , Vnto us a Child is born , unto us a Son is given ; and compare it with Mat. 1. 21. where it is said , And she shalt bring forth a Son , and thou shall call his name Jesus , for he shall save his people from their sins , see John. 1. 14. And the word was made flesh . 1. Tim. 3. 16. God was manifested in the flesh . These two Scriptures are expounded by Heb. 2. 14. where it is said , Forasmuch then as the children are partakers of flesh and blood , he also himself likewise tooke part of the same , that is , of flesh and blood , see Rom. 8. 3. and compare it with Luke 24. 39. where Christ saith , Behold my hands and my feet , that it is I my selfe ; handle me and see , for a spirit hath not flesh and bones as ye see ●e have . And he doth often call himself by the name of the Son of Man ( Mat. 24. Mat. 16. 13. ) to signifie that he is very man , as well as very God. Q● . But why was he true God and true man ? Answ. He was true man , because man had offended , and Justice required that man should suffer and make satisfaction , and so it is written 1 Cor. 1 5. 21. For since by man came death , by man came also the resurrection of the dead . And again , All we like sheep have gone astray , and the Lord hath laid on him the iniquities of us all . And in 1 Pet. 2. 24. where that 53. of Esay is mentioned , he saith , Who his own selfe bare our sins in his own body on the tree , that we being dead to sins should live unto righteousnesse , by whose stripes we are healed . And againe , God did prepare this body , the humane nature of Christ , that it should be a sacrifice for sins , wherefore he saith , Sacrifices and offerings ( that is such as were offered by the Law of Moses ) thou wouldest not have ; but a body hast thou prepared me , Heb. 10. 5. In this body which God had prepared for him , which he tooke of the virgin , Gal. 4. 4. in this he did beare all the sins of all his elect , 1 Pet. 2. 24. And he must needs be true God , because , it was an infinite God that was transgressed against , and Justice required an infinite satisfaction , and therefore he must be infinite that must give this satisfaction , o● else justice could not be satisfied and so it written , where the Apostle is telling the Pastors of the Church of Ephesus , by what they were redeemed , he tells them , that God did purchase them with his own blood , Acts 20 28 see 1 Joh 3. 16. where he saith , herein perceive we the love of God in that He laid down his life for us . Not in his divine but in his humane nature ; for as I said before Gods Christ was of both natures , Esay 9. 6. R●m . 9. 5. 1 J●h . 5. 20. Joh. 1. 1. 14. True God and true man , and the divine nature did inable him to undergoe in his humane nature , all that sin , curse , and wrath that was laid upon him for us ; and to overcome , and obtain eternal redemption for us , Heb. 9. 24. 3. Q● . How did this Christ bring in redemption for man ? Ans. Why first , Man brake the law of God ; but this man did fulfill it again , and became the end of it for righteousnesse to every one that believeth , Rom. 10. 4. 2. Man was foiled and overcome by the devil ; but this man Christ did overcome him again , Luke 4. Heb. 2. 14. 15. and that for us . 3. Man did lose the glory of God : but this Man hath obtained it again . 4. Man by sin lost eternal salvation : But this man by his own blood hath obtained it again for him , Heb. 9. 12. 5. Man by sin brought death into the world : But Jesus Christ that Man hath destroyed it again , Heb. 2. 14. compared with Hos. 13 14. and brought in life and immortality , 2 Tim. 1. 10. Rom. 5. 15. Q. But how are we justified by this Mans obedience ? Ans. All our iniquities were laid upon him , Isa. 53. 6 , 8 , 11 , 12. And his righteousnesse is bestowed on us , if we believe , as it is written , even the righteousnesse of God which is by faith of Jesus Christ unto all , and upon all them that believe . And this is it which Paul so much sought after , when he saith , yea doubtless , and I count all things losse , 〈◊〉 do count them but dung , that I may win Christ , and be found in him , not having mine own righteousnesse , which is of the law , but that which is through the faith of Christ , the righteousness of God by faith , Phil. 3. v. 8 , 9. Q. How doe men come by this righteousnesse and everlasting life ? Ans. By faith men lay hold upon it , and apply it to their own souls in particular , Gal. 2. 20. For it is by faith they are justifyed , as also faith the Scripture , Rom. 5. 1. That is faith laies hold on and applies , that which this Christ of God hath done , and is a doing , and owns it as his own . Q. What is this faith that doth thus justifie the sinner ? Ans. It is a gift b , fruit c , on work d of the Spirit of God , whereby a soul is enabled , under a sight of its sins , and wretched estate , to lay hold on the birth , righteousnesse , blood , death , resurrection , ascension and intercession of the Lord Jesus Christ , and by the assistance of the Spirit , whereby it is wrought , to apply all the vertue , life and merit , of what hath been done and suffered , or is a doing by the same Lord Jesus Christ , to its own selfe in particular , Gal. 2. 20. Rom. 7. 24. 25. as if it selfe had really done all that the Lord Jesus Christ hath done , : I doe not say , ●hat the soul doth any thing for justification , but it doth know , that whatsoever Jesus Christ hath done in point of justification , is given to , and bestowed upon it , Rom. 3. 22. and God finding the soul in him , that is in Christ , doth justifie it from all things , from which it could not be justified by the law of Moses , Acts 13. 38 , 39. Q. Well , but is there no way to come to the father of mercies but by this man that was borne of the virgin ? is there no way to come to God but by the faith of Him ? Ans. No , there is none other name under heaven given among men whereby we must be saved , Acts 4. 12. And Jesus himselfe , that was borne of the virgin Mary said , I am the Way , the truth , and the life : No man commeth to the father , but by me , Joh , 14. 6. Q. And where is this man , that was borne of the virgin , that we may come to the father by him ? A. He ascended away from his Disciples in a cloud , into heaven , as we may read Act. 1. 9 , 10 , 11. Q. What doth he there ? Ans. He ever lives to make intercession for all that come unto God by him , Heb. 7. 25. That is , they that shall come out of themselves to him , and venture their ▪ soules on what he did and suffered when he was on earth , & is doing now in heaven ; shall certainly be saved : For he ever lives to save them , that doe thus come to the father by him . And it is , because , he spilt his blood for all that shall by the faith of Gods elect lay hold upon him : and thus it is written where he saith , we are justified freely by his grace , through the redemption that is in Christ Jesus . Mark it , whom God hath set forth to be a propitiation , through faith in his blood ; to declare his righteousnesse ; that is , to declare Gods righteousnesse , for the remission of sins that are past , through the forbearance of God ; to declare I say at this time his righteousness , that he might be just , and the justifier of him that believeth ( or layeth hold ) on Jesus , Rom. 3. 24 , 25 , 36. Q. But did this man rise again from the dead , that very man , with that very body wherwith he was crucified ? for you do seem as I conceive to hold forth so much by these your expressi●ns . A. Why do you doubt of it ? Q. Doe you believe it ? Ans. Yes , by the grace of the Lord Jesus Christ , for he hath enabled me so to doe . Qu. And can you prove it by the Scriptures ? Answ. Yes . Q. How ? Answ. First , from that Scripture in Luke 24. 37 , 38 , 39 , 40. where Christ himselfe after ●he was crucified appeared to his Disciples , ( who having seen him ) supposed they had seen a Spirit . But he said , Why are ye troubled , and why doe thoughts arise in your hearts ? behold my hand and my feet , that it is I my selfe , and doe not think you see a spirit ; handle me , and see , for a spirit hath not flesh and bones , as ye see me have . This he spake after he was crucified , Luke 23. 33. and buried , v. 53. and rose againe from the dead , chap. 24. 6 , 7. Many other Scriptures could I give for the proof hereof , as Acts 10. 39 , 40 , 41 , 42. And Acts 13. 28 , 29 , 30 , 31. 1 Thess. 1. 10. only read Acts 2. 29 , 30 , 31. where the Apostle proveth the same , bringing in the words of the Prophet David for a testimony thereof , saying , He being a Prophet , and knowing that God had sworn with an oath to him , that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his Throne ( saith ) he seeing this before , spake of the resurrection of Christ , that his soul was not left in hell , neither his flesh did see corruption . Mark it , his flesh did see no corruption , v. 31. But if he had not risen againe , his flesh had seen corruption . But he rose again from the dead , that very man , that very body ; for his flesh did see no corruption ! Q. Why did he rise againe from the dead with that very body ? Answ. 1. Because it was not possible he should be holden of death . 2. Because in his humane nature he suffered for sin ; and if he had not recovered himselfe from that very curse , even from under death , and all other things that lay on him , which he had through the sins of his children subjected himselfe unto , he had not overcome sin , hell ; death , the law , and the devil ; but had been overcome by them ; and if so , then had not redemption been obtained for sinners ; for it was at his resurrection from the dead , that God said unto him , Thou art my sonne , this day have I begotten thee : ( As saith the Apostle ) And we declare unto you glad tidings , how that the promise made unto the Fathers , God had fulfilled the same unto us their children , in that he hath raised up Jesus again : as it is written in the second Psal. Thou art my Son , this day have I begotten th●e , Acts 13 30 , 31 , 32 , 33 , 34 , 35. And it is this , namely the resurrection of that man from the dead , that doth give us ground of hope ; as in 1 Pet. 1. & 3. where he saith , He hath begotten us again to a lively hope , by the resurrection of Jesus Christ from 〈◊〉 dead . 3. Because God intends to redeem the bodies of his Saints out of their graves in which they have lien many a yeare , John 5. 28 , 29. Rom. 8. 23. 1 Cor. 15. 52. and to possesse them with his own glory ; and when this comes to passe , then shall that Scripture be fulfilled , that saith , He shall change our vi●● body , that it may be fashioned like to his glorious body , according to the working ( of his mighty power ) whereby he is able to subdue all things to himself . Phil. 3. 21. And he hath given us assurance thereof , in that he hath raised up Jesus our Lord again from the dead , Acts 17. 31. Q. But doe you think that these our bodies that we doe carry about with us in this world , after that they are dead and buried , and rotten , shall rise again out of those graves into which they are laid ; when the Scripture saith , flesh and blood shall not inherit the Kingdome of God ? Answ. Flesh in Scripture is taken more wayes then one ; as first , it is taken for the workes of the law ; where the Apostle saith , Received ye the spirit by the workes of the Law , or by the hearing of faith ? Are ye so foolish , having begun in the spirit , are ye made perfect by the flesh ? By flesh here , he meanes the Law ; as is clear , if you compare Gal. 3. v. 2. & 3. with v. 10 , 11. 12. Again sometimes flesh is taken for sinnes , Rom. 8. 1. 5. And sometimes is is taken for the bodies of the Saints , * as subject to distempers , to pain , sicknesse , corruptions , to death , by reason of sinne , * 2 Cor. 4. 11. 2 Cor. 7. 5. Now the Apostle in that place , where he saith flesh and blood shall not inherit the Kingdome of Heaven , or of God , his meaning is , sinful flesh and blood , or the sin , with any imperfection that is in the bodies of the Saints , shall not inherit the Kingdome ; and that you shall find to be the mind of the holy Ghost , if you read with understanding the latter end of the same verse , where he saith , Neither doth corruption inherit incorruption . That is , sin , or any imperfection of the body , shall not inherit eternal life ; for saith he in ver . 53. This corruptible must put on incorruption , and this mortal must put on immortality . Mark here I pray you , though he saith flesh and blood shall not inherit the Kingdom of God , yet he saith this corruptible must put on incorrution : For the Trump shall blow , and the dead shall be raised ( as Christ saith , they that are in the graves shall hear his voi●e , John 5. 28. and shall come forth of their graves incorruptible , 1 Cor. 15. 52. and shall all appeare before the judgement-seat of Christ , 2 Cor. 5. 10. Rev. 12. 1● . 13. See also that Scripture Phil. 3. 20. 21 where the Apostle saith , He waited for Christ the Saviour from Heaven . And what shall he doe when he comes ? Why , He shall change our vile body . Mark it , it must be our vile body that must be changed . But if it be changed , then how can it be the same ? Not the same in respect of sinne , or bodily infirmities , but the very same in respect of substance : For , saith he , it is our vile body that must be changed , And it , the very same , it shall be fashioned like to his glorious body . And if you ask , how is it possible that this should be done ? he answers , according to the working whereby he is able to subdue all things unto himself , Phil. 3. 21. Q. But do you think this is certain ? methinks the Scriptures semingly hold forth so much , yet I cannot believe it , for it is contrary to all reason . A. Truly the Scriptures do not only hold forth so much seemingly , but they do most really , and plainly hold out these things , to all those that have received the spirit of the Lord Jesus Christ. For it is it , and it alone , that can reveal these things . For no man knows the things of God , but the spirit of God , 1 Cor. 2. 11. Now if thou wouldst know these things , thou must first receive the spirit of the son of God , without which , thou canst not know so much as one of the fundamental truths of the Gospel of our Lord Jesus Christ. Q. But there are those in our du●es , who reject this doctrine that you lay down , concerning the Lord Jesus Christ , as you lay it down , and they are for a Christ within , for a cross within , for a resurrection , and intercession within ; and they do not hold as you do , a Christ without , and a resurrection of Christ without , and intercession of Christ with u● ; I , and they have very much Scripture for that which they say too : And therefore what should such as we do , that stand tottering and shaking in these distracted and dangerous times ? for our poor souls are in very much doubt what way to take . Ans. Therefore , I will speak a few words to you by way of discovery of the falsity of such opinions ; and a word of direction how you should understand the truth . First , therefore , he that cries up a Christ within , in opposition to a Christ without , that man , instead of having the spirit of Christ in him , is possessed with a spirit of delusion ; for where the spirit of Christ is in truth , that spirit causeth the soul to look to the Christ that was born of the Virgin , for all justification ; as it is written , Howbeit , when he , the spirit of truth is come , he shall lead you into all truth ; for he shall not speak of himself , but what soever he shall hear , that shall he speak , and he will shew you things to come , mark the next verse he ( saith the son of the Virgin ) shall take of mine and shall shew unto you , Joh. 16. 13 , 14. he shall take of mine ; what is that ? why surely it is , he shall take of my Godhead , my humanity , my birth , my righteousness , my blood , my death , my resurrection , my ascen●ion , and intercession , my Kingly , Priestly , and prophetical offices , and shall shew you the life , merit , and value of them . And this was it which was revealed to Paul by the holy spirit , here spoken of , 1 Cor. 15. 1 , 2. to the 8. Moreover brethren , saith he , I declare unto you the Gospel which I●p eached unto you , which also ye have received , and wherein ye stand . By which also ye are saved , if ye keep in memory what I preached unto you , unlesse ye have believed in vain . But what is this doctrine ? why , I delivered to you first of all , that which I also receive ● . What was that ? why , How that Christ died for our sins according to the Scriptures . And that he was buried , and that he rose again the third day according to the Scriptures , ( there is his death and resurrection preached ) And that he was seen of Cephas , then of the twelve ; after that he was seen of above five hundred brethren at once , of whom the greatest part remain unto this present , but some are fallen asleep . After that he was seen of James , then of all the Apostle . And last of all he was seen of me ( saith Paul ) as of one born out of due time . This is it I say , that the spirit of truth doth hold forth to poor sinners , a Christ crucified without the gates of Jerusalem , Luke 23. 32 , 33. buried in Joseph● se●ulcher , v. 53. risen again the third day , Luke , 24 6. ascended away from his Disciples in a cloud into heaven , as in Act. 1. 9 , 10 , 11. And there ever liveth , that very man , with that very body , to make intercession for all that receive him , Heb. 7. 24 , 25. This is I say the doctrine of the spirit of truth , whatsoever is the spirit of errour . Q. But do not the Scriptures make mention of a Christ within ? 2 Cor. 13 5. A. Yes , And he that hath not the spirit of Christ is none of his , Rom. 8. 9. But he that hath it , is led out of himself by it ; and as I said before , it shews the soul , what the blessed son of the Virgin Mary hath done and suffered , and is a doing for it . Therefore hereby know we the spirit of truth from the spirit of errour . Every spirit that doth confesse that Jesus Christ is come in the flesh , is of God ; That is , that spirit that doth confess that Jesus Christ took flesh upon him , and in that flesh did bear our sins , 1 Pet. 2. 24. Col. 1. 20 , 21 , 22. 1 Pet. 3. 18. 1 Pet. 4. 1. and after he was taken down from the cross , and laid in a sepulcher , rose again from the dead ; that very man , with that very body , wherewith he was crucified : That spirit that doth believe and confess this is of God , and is the blessed spirit of Christ , whereof h● spake , when he was yet with his Disciples touching his bodily presence : for he ( saith the Son of Mary ) shall glorifie me , for he shall take of Mine and shew it to you , Joh. 16. 13 , 14. I have answered this already in my Epistle to the first treatise . Therefore believe not every spirit , but try the spirits whether they be of God , for many false spirits and prophets are gone out into the world , therefore have a care how thou receivest the voice that speaks to thee , but try whether they are according to the truth of Gods word as it is written , To the law , and to the testimony , if it be not according to this word , it is because there is no light in them , Isa. 8. 20. Therefore try a little , Doe they flight Gods Christ which is the Son of the virgin , that spirit is of the Devil , 1 Cor. 12. 3. 2. Doe they say that that blood of his which was shed without the gates of Jerusalem doth not wash away sin , yea all sin from him that believes ? that is a spirit of Antichrist , 1 Joh. 1. 7. 3. Doe they say , that that man that was crucified without the gates of Jerusalem , is not risen again ( with that verybody wherwith he was crucified out of the Sepulchre ) Luk. 24. 38 , 39. That is a Spirit of Antichrist . 4. Do they say that that very man that was crucified with that very body , is not now in the presence of his father , absent from his people touching his bodily presence , though present in spirit ? I say who ever they be , that say he is not there , they are of the Divel : for the proof of this see Acts 5. 30. and 31. and compare it with Heb. 7. 24. 25. The God of our fathers ( saith the Apostle ) raised up Jesus . But what Jesus ? Whom ye slew ( saith he to the Jews . Him , the very same whom ye slew ) hath God exalted with his right hand to be a prince and a Saviour , to give repentance unto Israel and forgiveness of sins . And indeed , here is my life , namely the birth of this man , the righteousnesse of this man , the blood of this man , the death and resurrection of this man ; the ascension intercession of this man for me , and the second comming of this man to judge the world in righteousness , Acts 17. 31. I say here is my life , if I see this by faith without me , through the operation of the spirit within me ; I am safe , I am at peace , I am comforted , I am encouraged , and I know that my comfort , peace , and encouragement is true , and given me from heaven , by the father of Mercies , through the Son of the virgin Mary , Mat. 1. 21. who is the way to the father of Mercies , Joh. 14. 6. who is able to save to the ut●●rmost , all that come to the father by him , Heb. 7. 25. Because he , that very man ; with that very body wherwith he was crucified is ascended into heaven , Acts 1 , 9 , 10. 11. and there , ever lives to make intercession for them that come to God by him . This is the rock , sinner , upon which if thou be built , the gates of Hell , nor Ranter , Quaker , sin , law , death , no nor the Divel himself , shall ever be able to prevail against thee , Mat. 16. 16 , 17. 18. And here I leave thee to the wisdome of the great God , who if he hath chosen thee in his Son , and brought thee to him ; and hath made thee by faith to lay hold on him , thou needst not fear the divel with his siftings , snares , wiles , and fiery darts , wherewith he doth destroy thousands ; but mayest with the Apostle ( if thou live in the power and life of the love of God towards thee ) cry out , I am perswaded , that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate thee from the love of God which is in Christ Jesus our Lord , Rom. 8. 38 , 39. And now Reader , if thou be a true Christian I am sure , that these be the things that appearto be the glorious substantial truths to thy soul , and thou doest not care for that comfort that doth not make this Man , the Son of the virgin precious to thy soul , 1 Pet. 2. 7. for thou knowest , that it is he , that hath deliver'd thee from the wrath to come , 1 Thes. 1. 10. B●t as for you that are disobedient , except you mend your manners , you will stumble and fall backwards , and be broken , and snared and taken , Isa. 28. 13. and wonder and perish because you believe not . * A few words more , and so I shall have done , and they are words of counsel to thee ; Have a care thou receive not every Christ that is profered to thee , though it may appear very excellen● to thy foolish heart : For under the name Christ , are men deceived , as it is written , many shall come in my name , saying , I am Christ , and shal deceive many . Mat. 24. 5. But have a care that thou receive that Christ , that was borne without thee , fulfilled the Law in his humane nature without thee ; spilt his blood without thee , is risen againe and ascended without thee , and maketh intercession without thee : And that he , that very man that was borne of the Virgin , will come againe in the clouds without thee ; And this truth must thou receive by that Spirit that he hath promised to send and give to them that aske him : And that shall dwell in thy heart , and shall shew thee what the Son of Mary the virgin the Son of Man , the Son of God , the true God hath in his body done for thy soule , Joh. 16. 13 , 14. And if thou receive him in truth , then though thou doe not boast , nor brag of thy holiness , as those painted hypocrites called Quakers do : yet thou wilt do more worke for God in one hour , then they , even all of them , can do in all then life time . Take my counsel , and the Lord Jesus Christ have mercy upon thy soul and body . Farewel . Some Questions to the Quakers , Or a few quaeries to those who are possessed with a spirit of delusion in this generation . Be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you , 1 Pet. 3. 15. And I beseech you do it in sincerity . 1. IF thou sayest that every one hath a measure of the spirit of Jesus Christ within him , why say the Scriptures that some are sensual having not the spirit , Jude 19. And when Christ tells his Disciples of sending them the spirit , he also saith , The world can not receive it , Joh. 14 17. 2. What is the Church of God redeemed by , from the curse of the law ? Is it by something that is done within them , or by something done without them ? If thou answer , it is redeemed from the curse of the law by something that worketh in them . Then I ask , why did the man Christ Jesus hang upon the Cross on mount Calvary without the gates of Jerusalem , for the sins of his people ? And why do the Scriptures say , that through this man , is preached to us the forgiveness of sins . That is , through his blood ; Eph. 1. 7. which was shed without the gates of Jerusalem , Heb. 13. 12. 3. What Scripture have you to prove , that Christ is , or was crucified within you , dead within you , risen within you , & ascended within you ? 4. Is that very man that was crucified on mount Cal●a●y between two thieves , whose name is Jesus , the son of Mary , I say , is he the very Christ of God , yea , or no ? 5. Is that very man , with that very body , within you , yea , or no ? 6. Was that Jesus , that was born of the Virgin Mary , a real man of flesh and bones , after his resurrection from the dead , out of Josephs Sepulcher , yea , or no ? for the Scripture saith he was , as in Luke 24. 39. If so , then did that man that said handle me and see for a spirit hath not flesh and bones , as ye see me have ; I say , did that man go away from his Disciples ( and not into them , in his body ) as these Scriptures declare , Luke 24. 39 , 40. compared with v. 50. 51. also Acts 1. 9 , 10 , 11 or did he with that body of fl●sh go into his disciple , as some fond dreamers think . 7. Hath that Christ that was with God the father before the world was , no other body but his Church ? If you say no , as it is your wonted course . Then again I ask you , what that was in which he did bear the sins of his children ? If you answer , It was in his own body on the tree , for so saith the Scripture , 1 Pet. 2. 24. Then I ask you further , whither that body in which he did bear our sins , ( which is also called his own body ) was , or is the Church of God , yea , or no ? again , if you say he hath no body but the Church , the Saints , Then I ask , what that was that was taken down from the Cross , and laid into Josephs Sepulcher , Luke 23. 51. 52. Now I know , that as Christ is the head of his Church , so the Church is the body of the head , which is Christ. But as Christ is the Mediatour between God and men , I say , as he is Mediator , so he is a man , 1 Tim. 2. 5. and absent from his Saints in the world , as is clear 2 Cor. 5. 6. Therefore . as he is a Mediator , and a man , so he hath a body that is absent from his Church , which body is descended from his Disciples , above the clouds , into heaven . If you say no , Then I ask you , Did he leave the body behind him , which was born of the Virgin Mary , which walked up and down with his disciples in the world , was afterward hanged upon the Cross , buried , rose again from the dead , with which body he did eat , drink , and likewise walk with his Disciples after his resurrection from the dead , and did bid his Disciple see ▪ if he were not flesh and bones , yea , or no ? Finis . J. Bunyan . Notes, typically marginal, from the original text Notes for div A30208-e620 a Heb. 13. 12. Jo 16. 20 b Jo. 19. 38 39 , 40 , 41. c Jo. 20. 1. 12. d Mar , 16. 7. e Luke 24 16. f Luke 24 39 , 40. h Act. 1. 3. i Act. 1. 9 ; 10 , 11. k Heb. 7. 24. 25. Act. 10. 42 & 17. 31. 2 Pet. 3. 10 , 11. m Act. 13. 37 , 38 , 39. Rom. 3. 25 Eph. 1. 7. Rev. 1. 5. Heb. 1. 2. & 9. 14. Though I shall goe seemingly about in answer to this question , yet it will be very profitable to them who shal weigh and consider the severall sentences hereof . * The Spirit of Christ is the earnest of that ●heritance that Christ as he was God and man did obtain . Col. 1 2● . Ephes 1. 13. 14. * The objection answered . Joh. 8. 9. It is the spirit of the divel that doth tender the Scriptures contemptible and low . Gal. 2. 20. Rev. 22. 17. Nothing ●an make us accepted with God , but the merits of Jesus Christ. The Ranters doctrine is false . The doctrine is true , and of God , whatever the man be . a 1 Tim. 1. 13. b Mat. 20. 6 , 7. c Rev. 3. 17 , 18 , 19. d Exek . 18. 21 , 22. Notes for div A30208-e3650 Tit. 1. 2. When these words were spoken , the Covenant was not actually sealed ; for that was done when the blood of Christ was let out upon the cross . * To be holy and without blame , is that which God intended for us in that glorious Covenant ; and by it alone we are holy and without blame before him in love ; for we are compleat in him alone with whom the Covenant was made , Col. 2. 10. Tit. 1. 2. God hath a Christ own ▪ distinct from all other things whatsoever that is called Christ , whether they ▪ be Spirit or body , or both spirit and body , and this is signified , where he saith , the Lord Christ. Notes for div A30208-e4860 Gal. 3. 13. * They that are redeemed must have redemption wrought out for them thorow their natures ; for except that nature that sinned do bring in recovery from the curse that is due to it for its sin , that nature that sinned must suffer for its own sin . Gen. 49. 8 * Joh. 9. 37. Joh. 17. 5. A believer hath no law to fulfill for justification ; only believe on what the man Christ Jesus hath done and be saved . a That is , borne of the virgin . See Heb. 9. 22. and Compare it with Heb. 8. v. 3. where he saith it is of necessity that this man hath somwhat also to offer , which man was Jesus , ch● . 7. 22. Gal. 2. 10. John. 10. 15. Heb. 9. 12 Gal. 3. 10. Notes for div A30208-e7080 ●al . 4. 4. Compare Rev. 1. 1. If all the Quakers and Ranters in the world , : were but under the guilt of one sinful thought , it would make them to cry out with Cain my punishment is greater then I can bear , Gen. 4. 13. Mat. 3. 17. Rom. 3. 25. Rom. 5. 9. Heb. 9. 12. 1. Tim. 1. 10. Heb. 1. 2 , Notes for div A30208-e9020 * If works would do it , what need as there of Faith ? But it is evident that works will not ●●ve , becau●● there must be 〈◊〉 in the blo●d of Jesus the Son of Mary . Rom. 8. 10 Jude 6. Mat. 8. 26. Rom. 5. 15. Mat. 27. 3 , 4 , 5. He hanged himselfe immediately after . * Gal. 3. 10 * For a proo● here of take the carriage of the Pharisees towards our Saviour , who while they trusted in Moses , crucified Jesus , 〈◊〉 Cor. 2. 8. Objection Answ. 2. * Phil. 3. 8. Because , faith is the gift of God , Eph. 2. 8. Phil. 1. 29. * Col. 2. 12. * Acts 24. 25. Acts 1. 11 Act. 17. 31 Heb. 9. 14. John 16. 5 , 7. 1 Tim. 2. 5. Heb. 7. 24 , 25. Gal. 1. 8. Rom. 1. 20. Joh. 6. 44. Joh. 16. 24 Mat. 3. 17. Heb. 1. 9. Notes for div A30208-e10830 1 John 5. 20. Object . Gal. 4. 4. Joh. 1. 1. Joh. 17. 5 Joh. 10. 3 Gal. 3. 1● 13. Rom. 10. 4 Rom. 3. 22 Gal. 3. 27. * Phil. 3. 6 * Rom. 3. 22. 1 Joh. 3. 16. Acts 20. 28. ● Zac. 12. 10 ● Pet. 2. 24 ● Heb. 1. 3. ●ol . 1. 19 , ●o , 21 , 22. John 19. 22 , 30. * See Heb. 9. 14. and read that verse with under standing . Isa. 63. 3. Dan. 9. 26. Rom. 6 10 Col. 1. 22. Notes for div A30208-e11880 * They are they that had need to fear and tremble ; for they deny faith of the son of God. * O how doth the Lord condescend ! to the end he might strengthen the faith of one that is weak . Mark 8. 31 Mark 14. 21. John 21. read that whole chapter . Act. 10. 4. See 1 Cor. 15. 1 , 2 , 3 , 4. 5 , 6 , 7. 8. Joh. 20. 17. Tit. 1. 2. Gal. 4. 4. Acts 1. 10 , 11. See Mat. 25 , 19. Ma● . 13 34 Acts 1. 3. Act. 2. 30. 31. Joh 15. ● . 1 Cor. 9. 24. 25. Mat. 25. 19 Eph. 6. 9. 1 Pet. 3. 22. Heb. 9. 24. 1 ▪ Pet. 3. 2. ●eb . 9. 24. ●ev . 1. 17 , 8. ●ev . 2. 8. The Scripture speaking of highest implies a lower . John 14. 2 , 3. Joh. 16. 7. Acts 1. 9 , 10 , 11. Job 22. 12 , 13 , 14. Heb. 12. 22. 1 Tim. 2. 5 Joh. 16. 6 , 7. Joh. 14. 1 , 2 , 3. Phil. 3. 20. 1 Thes 1. 10. 1 Tim. 2. 5. P●●v . ● . 8. P●●v . 17. ●8 . Mat. 25. 1 , 2 , 3 , 4 , 5. 6 , 7. These thinges I doe but hint in , though I could inlarge upon them Luke 18 8. * lay 1 Jo. 3. 3. to thy heart , and compare thy condition with it , & thou wilt find this a glorious truth . Mat. 24. 24. Mar. 13. 22. ● Pet. 3 3. 1 Thes. 1. 10. P●l . 3. 20. 2 Tim. 3. 16. 17. * Though sinners will be unwilling to come to judgement , yet this will be their misery , God will bring them : Mal. 4. 1 , 2. Men seeking to get encouragement from their ignorance , doe more harden themselves in sin , and ●●are in greater danger of eternal damnation . This 27 of Isaiah and the 11 verse is a notable confutation of the ignorants hypocriticall hope , where he saith , He that made them will have no me●cy on them , and he that formed them will shew them no favour . 2 Cor 4. ● 〈◊〉 . 5. 12 * 2 Cor. 12 9. Heb. 11. 6. Rom. 14. 23. 2 Cor. 11. 14. Rom. 5. 12 b Eph. 2. 8 c Gal. 5. 22. d 2 Thes. ● . 21. Act. 2. 24. 1 Cor. 25. 50. Col. 1 27. * Act. 17. 21 Notes for div A30208-e21420 Gal. 3. 3. Act. 13. 38 Pet. 2 24 Col. 1. 20. &c. Luk. 24. 51 Act. 1 9 , 10 11 , Luk. 23. 26 & 33. 53. Luke 24 v 3 , & 6. & 15. & 41 , 42. & 39 & 50. Act. 10. 41 
A29747	----	Christ in believers the hope of glory being the substance of several sermons / preached by John Brown. Brown, John, 1610?-1679. 1694 Approx. 290 KB of XML-encoded text transcribed from 106 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A29747 Wing B5027 ESTC R27231 09722183 ocm 09722183 44047 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29747) Transcribed from: (Early English Books Online ; image set 44047) Images scanned from microfilm: (Early English books, 1641-1700 ; 1351:4) Christ in believers the hope of glory being the substance of several sermons / preached by John Brown. Brown, John, 1610?-1679. [7], 195 p. Printed by John Reid, Edinburgh : 1694. "Never before published in English." Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Sermons. Church of Scotland -- Sermons. Sermons, English -- 17th century. 2004-01 TCP Assigned for keying and markup 2004-03 SPi Global Keyed and coded from ProQuest page images 2004-04 Olivia Bottum Sampled and proofread 2004-04 Olivia Bottum Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion CHRIST IN BELIEVERS THE Hope of GLORY . BEING The Substance of several Sermons , Preached By The Learned , Laborious and Faithful Servant of Christ Mr. IOHN BROWN Sometime Minister of the Gospel at Wamphray in Annandale . Never before Published in English. EDINBURGH , Printed by Iohn Reid . Anno 1694. TO THE READER Christian Reader , AMongst the Prejudices , wherewith the Hearts of many of the People of this Generation are plagued , this is not the smallest or least ; that they accept of , or reject what cometh to the publick view of the World ▪ more as they affect or disaffect the Authors , then according to the Worth and Merit of the Thing published : And are more ready to say , As concerning this Sect , we know that every where it is spoken against , Then to say , But we desire to hear of thee , what thou thinkest , Or with the Noble Bereans , to search the Scriptures daylie , whether these Things be so or not . But Reader , For removing thy Prejudices , know , that the following Sheets exhibite unto thee , several Precious and Excellent TRUTHS , not to be found every where so succinctly and yet clearly handled ; Which , if thou hast any Spiritual Senses exercised to discern Good and evil , may by the Blessing of GOD , prove wholesome Food to thy Soul : And if thou hadst known the Reverend and Worthy Author , thou could'st not for his sake , have had the least ground to be prejudged at any Truth , that ever did come from his Pen. And for thy better Knowledge of him , he hath left some Monuments behind him of his singular Piety and Learning , which if perused , would no doubt make him great in thy Esteem : And these Monuments are extant in his Writings , both in Latine and English , in Polemick and Practical Divinity ; Such as his Book , De Causa Dei , contra Anti Sabbatorios . His Refutation of the Errors of Wolzogius and Velthusius , about the Right Interpretation of Scripture , and about Church Government , And an Manuscript intituled , Defensio Ecclesiae Scoticanae , &c. Which was exhibite to the General Assembly of this Church , Anno 1692. And is not yet published , but we wait for it , and expect that it shall be of the same Accuracie with the rest : All these , he hath Writen in Latine ▪ Moreover he hath written excellently against the Quakers , and made evident the dreadful tendency of their pestiferous Errors ; And for Practical Divinity , let the first and second Part of The Life of Faith , with his Book intituled , CHRIST the Way , the Truth , and the Life , be considered , and it shall be evident that he hath done great Service to the Church of GOD , particularly in discovering from the Scriptures , the right way of making use of CHRIST for sanctification ; A little Subject handled before him , especially in such a plain andclear Method . But Christian Reader , I would advertise thee , not to look for that Accurateness of expression in the following Sheets , which may appear in the Authors other Writings ; For they are only some Notes of Sermons preached in the time of the Authors trouble , at Utrecht , for the most part in his own Chamber ; Which after his Death , came to the hand of the Reverend Mr. James Koolman , Minister of the Gospel at Sluis in Flanders , and by him were published in Dutch , as an Appendix to the Dutch Translation of the Authors Book , intituled , CHRIST the Way , th● Truth , and the Life , And now are only translated out of Dutch , at first intended for the private ●se of some particular Persons , but afterward by the Solicitations of some , who had the occasion to read them , they were diligently compared with the Dutch Translation , and committed to the Press , the Original not being extant , so far as I know , that this present Translation may be compared with it , and therefore any Defects that may appear in this little Book , cannot in Iustice be ascribed to the Author , but to the Translators , who yet have used very great Diligence and Faithfulness in what they have done . And to conclude , I am hopeful that the Reader shall find , that what pains he shall bestow , upon the perusing of them , shall not be in vain , they containing so many Soul-Solacing Truths , so clearly proposed , together with many Pathetick Exhortations , and Soul-Searching Marks of Christians , all founded upon clear Scripture Testimony , and when perused , he shall say , that the Report he hath heard of them , was not only true , but that the half of what was true of them , was not reported . CHRIST THE Hope of Glory IN BELIEVERS , &c. Coloss. 1.27 . To whom God would make known what is the Riches of the Glory of this Mystery among the Gentiles , which is Christ in you , the Hope of Glory . THe Apostle having made mention of the Gospel , whereof he was made a Minister , according to his ordinary Method , cannot supe●ficially pass it over : But as he counted it his Glory , to be employed in that Glorious Ambassage of Preaching ▪ the Gospel to lost Sinners , Rom 1 16. 1 Tim. 1.12 . So he falleth out on all occasions in the commen●ation of that Noble Ambassage : And therefore having made mention of the Gospel , vers . 23.25 . before he proceed further , he cannot but ( in thi● and the foregoing verse ) give it some commendatory or praise worthy Titles , to make it more amiable and acceptable . What he sayes th●reof in this 27 Vers may b● summed up in ●hese few Heads . 1. That it is a Mystery , not easie to be understood by every one ▪ 2. That it is meerly the Fruit of fre● Garce and good Pleasure of God , that this Mystery wa● made known and manifested . 3. That whateve● outward Discoveries are made thereof unto al● within ●he visible Church , yet the more specia● Mani●estations and Discoveries thereof , are reserved for , and made manifest unto the Saint● 4. That this is a Mystery , which hath Glory i●●t . 5. That the Glory of this Mystery is not ordinary : There is in it , The Riches of Glory . 6. Th●● this is now made known among the Gentiles . 7. Th●● the Quintessence , Ki●nel , or the Riches of th● Glory of this Mystery , or the very ●nd or ai● thereof is . Christ in you the Hope of Glory . What we have to say upon this Verse , we sha●● reduce to these principal Heads . First , There is a Glory to come , whereof som● shall be made partakers . Secondly , There is an Hope of that Glory , whic● may be attained in time . Thirdly , The surest ground and most undoub●●d Mark of that Hope , is , Christ l●ving and wo●●ing in the Soul. Fourthly , Here is unfolded a short sum of a the riches of the Glory of the Mystery of the Gospel , Christinus , the Hope of Glory . As to the First Head : We see there is a Glory , whereof B●lievers here have an Hope , and in the expectation whereof they are to live : This ●hrough ●he whole Scripture is sufficiently held forth as ●hat which the real Children of God , are to meet with ; And in the beholding whereof , they are supported and comforted against all Rancounters ●hey may meet with in a wicked World : But who can tell what this Glory is ? Seeing 1. It do●h not yet appear what we shall be , 1 Ioh. ● , 2. And notwithstanding it be much mention'd in Scripture , yet is it not as yet seen ; it is as yet an unseen Glory , hidden for the present from the Eyes of those , who undoubtedly shall be made partakers of the same . 2. It is called a Glory tha● shall be revealed , 1 Pet. ● . 1 And when shall i● be revealed ? Even wh●n Christ● Glory shall be revealed , then shall Believers be glad with exceeding joy , 1 Pet 4.13 . When Christ who is our Life shall appear , then shall ye a●so ●ppear ( saith the Apostle to the same Colossians , Chap. 3 4. ) with him in Glory . 3. It is a Glory which shall be revealed in us , Rom. ● . 18 . So that now it must be an unseen and super●xcellent Glory ; Not an outward show , or a bor●owed Glance , but an inward Glory , which shall ●e revealed in us . 4. It is such a Glory , which eye hath not seen , ●or ear heard ▪ neither hath it entered into the H●art of Man to conc●ive what this foreordained Glory is , Isa. 64 4. 1 Cor 2 9 , It were but o● small value , if M●r●als by their words could express i● , yea if crea●ed Wisdom could comprehend it , or sufficiently understand what it is . Le● the highest s●aring wi●s , that are , propose to themselves the greatest Glory they can imagine ▪ and let others come after them , and add to thei● highest Conceptions , and so on , until there wer● none mo●e to add thereunto : And if it were possible the whole Quint●ssence of their united Conceptions were molten into one Mass , or reduce● into one comprehensive Thought , it should com● short , yea very far short of that Mysterious Glory which shall be revealed , but hitherto it hath no●●ntered into the Heart of man to conceive : How unfi● are we then to speak of it , being unexpressibly greater than we can imagine . Nevertheless let us ●eview some Scriptural Expressions concerning this Glory . As 1. Sometimes it is holden forth , under th● Name of a Kingdom , and of a Kingdom bestowe● of the Father , Luke 12 29 , 32. A Kingdom appointed by Christ , Luke 22.29 . And a Heavenl● Kingdom , whereunto we are preserved , 2 Tim. ●● 18. And what greater Glory can Mortals here e●pect then to be Kings , and to be Heirs of Kingdoms ? And O! this a Kingdom of ano●h●● kind ; a Kingdom of Glory , wherein there is nothing but pure and unmixed Glory : All th● Subjects of this Kingdom are Glorious , all the Exercises are Glorious , all the Air they breath in is Glorious , the Meat they feed upon , i● Glorious , all their Garments are Glorious . 2. It is called a Crown , and a Crown of Glory , 1 Pet. 5.4 . Kings highly esteem of their Crown , and the Rights and Pendicles thereof , and will spare no possible means for the defence of the same ▪ Though notwithstanding of all , their Crowns may fall from their Heads , and their Right die out , either through their u●just Purchase , or possessing of the same . But this Crown is a Crown of Righteousness , 2 Tim. 4.8 . A Crown incorruptible , 1 Cor 9 25. Kings with all their Crowns , more then the Beggar , cannot once buy by Dea●h , Psal. 49.7 , 8 , 9. They must return unto the Dust : But this is a Crown of Life , which preserves from all Deaths , and all its Concomitants , Revel 2.10 . 3. They are said to Reign , that is ▪ really to possess their Kingdom , and to enjoy the Glory of their Greatness : Earthly Kings may be Titular Kings , and no more , having the Title without the Kingdom ; But the Poss●ssors of this Glory , are truly in possession of the Kingdom of Glory . They Reign , and not only so , but they Reign with Christ. 2 Tim. 2.12 . And that for ever and ever , Revel . 22.5 . They sit with Christ on his Throne , as He sits with his Father in his Throne , Revel . 3 21. O who can unfold the Glory that is in this Glory ! that Believers should not only behold the Glory of Christ , Iohn 17 : 24. But that also they should be made partakers with h●m therein ; That He as the Head , and they as th● Members should enjoy the same Glory : How deep and unexpressible is this Ocean of Glory ? 4. This Glory is held forth under the Name o● an Inheritance , to point forth the undoubted right which they have thereto through Grace ▪ and th● sure possession , which they shall have thereof i● due time ; It is an Inheritance amongst all them which are Sanctified , Act. 20.22 . And 26.18 . A● Inheritance of the Saints in Light , Coloss. 1.12 . A● Inheritance incorruptible , undefiled , and that fadeth not away , reserved in Heaven for you , 1 Pet. 1 4.5 . It is called an Eternal Inheritance , Heb : 9 15. An Inheritance in the Kingdom of Christ and of God , Ephes 5.5 . Further , let us consider , as to this Glory , what other Names , it getteth in Scripture . 1. It is called a Crown of Glory , 1 Pet. 5 4. A Crown of Glory that fadeth not away : This is far preferrable to the Crowns of yellow Clay . 2. It is an Eternal Glory , 2 Tim 2.10 . 1 Pet. 5.10 . This is Glory that fadeth not away , no wayes bounded nor confined within the narrow , or short Marches of time , but stretched out through all the Ages of endless Eternity . 3. It is a Glory wherewith the Saints shall appear wi●h Christ , Coloss. 3 4 I● shall be his Livery , who is the King of Glory , and the Saints their Livery . 4. It is a vast weight of Glory ; therefore the Apostle knows not enough how to express and demonstrate it , 2 Cor. 4 17. Calling it a far more exceeding and Eternal weight of Glory ; But the Original is more Emphatick , as if we should thus express it , by one Hyberbole added to another , the one supperlative expression surpassing the other : It is an Eternal weight of Glory : O how wonderful ! A weight of Glory , who can poise it ? An Eternal weight ; when shall the weight thereof be pondered ? An transcendant Eternal weight ; yea not only so , but a far more exceeding and transcendant weight of Glory . 5. It is called the Glory of Jesus Christ , 2 Thess 2.14 . For Believers are made joynt Heirs with him , Rom. 8.17 . It is the Glory , which He ha●h purchased ; The Glory which he is now in poss●ssion of ; The Glory which He prepareth for His own , Joh. 14 3. The Glory , which He hath gotten from the Father , that He may bestow it on them , Joh. 17.22 . 6. It is a Glory , which is the Saints portion ; Ephess . 1.18 . Coloss. 1.12 . Who must be made meet to be partakers of the same ; For without are Dogs , Sorcerers , Whoremongers , Murderers , Idolaters , and whosoever loveth and maketh a Lye , Revel . 22 15. No Whoremonger nor unclean person , nor Covetous man , who is an Idolater , hath Inheritance● in the Kingdom of Christ , and of God. Ephes 5.5 . Therefore must the H●irs of this Glory be prepared thereunto , Rom 9.23 . se● Revel 21.27 . 7. It is a Glory far surpassing all Sufferings whatsomever ; they are not once to be laid in t●● ballance , or compared with the same , Rom. ● 18 ▪ For I reckon , saith the Apostle , that the Suff●rings of this present time , are not worthy to be comp●red with the Glory , which shall be revealed in us . O● Suff●rings here are but Light , and for a moment ▪ How can they then be compared with this Glory in respect of the weightiness thereof , seeing in superlative degree , it is wholly and exceedingl● excellent ? Or to be compared , in respect of i● continuance , seeing it is Eternal ? What proportion is there between a moment and Eternity ? Not so much as between the tenth part of ● drop of Water , and the vast Ocean . 8. It is a Glory that reacheth both Soul and Body , even the very lump of fl●sh ; our Bodies shall be raised in Glory , 1 Cor. 15.43 . And Christ Jesus shall change our vile Bodies , that they may be fashioned like unto his Glorious Body : Phil. 3.21 . But if you should ask the Question , what really that Glory is : We must acknowledge we cannot answer it ; it is far , yea very far above our Uptakings , neither hath it ever entered into the heart of man to fathom or take it up ; How can we then express it ? O that we had the Faith thereof established in our Hearts ! We might better tell you what that Glory is not , then what it is . Let us then consider a little , what this Glory doth free the Believer from . 1 , That Glory shall then freely deliver the Believer from all distress , Sorrow , Sighing , Pains , Tortures , Stiches , Sicknes and Death ; There is no Death in Glory , for it is without end ; The weight of that Glory is so sweet and satisfying , that the Soul , that is loaded therewith , cannot but rejoyce continually , and forget all its Sorrows and Complaints ; there is no Sighing under that burden ; Fo● , however it be exceeding weighty , yet it is both able to bear it self , and support , and bear up the Soul loaded therewith : And the Ransomed of the Lord shall 〈◊〉 return ; and come to Zion , with Songs and everlasting joy upon their Heads , they shall obtain joy and gladness , and sorrow and fighing shall flee away , Isa. 35.10 . In the Heavenly Zion , in that place of Glory , there is no Mourning to be heard , Isa. ●1 . 11 . That Glory cannot admit of the least tear amongst the Inhabitants ●here ; For the Lord God shall wipe away Tears from off all faces , Isa 25.8 . Revel 7.17 . and 21 4. The Inhabitant of that Land shall not say , I am sick , Isa 33.24 . 2. That Glory shall de●iver the Believer from all occasions of Sorrow and Sadness ; no Oppressor nor Persecuter shall breath there ; no Object of sorrow there ; no injury shall be done to any there , no scorching Sun there ; the Sun shall not Light upon them , nor any heat , Revel 7 16. Isa. 49.10 . 3. That Glory shall deliver the B●liever from all sin , the very Fountain of all our Miseries ; Sin cometh not within the Marches of the new Land of Glory ; Corruption may pursue and molest a Child of God , to the very Ports of Glory , bu● there they part , never more to meet : There , he shall be in case to cry out , Victory , Victory ! O Death , where is thy Sting ? O Grave where is thy Victory ? The sting of Death is Sin , but Sin shall have no access there . 4. That Glory sh●ll deliver the Believers from all Temptations to sin , whether from within , o● from without : No Devils , nor Instruments o● Devils there , to molest or tempt us ; no inward stirrings of Corruptions there ; no Objects to divert there , no lusting of the Eye , no lusting of the Flesh , nor pride of Life , shall be there . That Glory secures the Soul , and seats it beyond the reach of all spiritual Enemi●s : There , shall Believers be as Princes , Rulers and Conquerors over the World ; And there , shall Satan , w●th all his Devices and Instrumen●s be utterly routed , and eternally shakled under their feet , and shall never more be unloosed . 5. That Glory shall deliver us from all Anxieties and Torme●ting perplexi●ies , whereunto here , we are made lyable ; no Hunger , Thirst , Cold , Weariness , &c. there ; The Labourer shall Sweat no more there ; The burden bearer shall cry no more , O my back ? The poor man shall drudge no more for Bread to his Family , he shall no more travel over Sea and Land , for Back and Belly , They shall Hunger no more , neither Thirst any more ; and wherefore ? For the Lamb , which is in the midst of the Throne shall ●eed them , and shall lead them into living Fountains of Waters , Revel 7.16 , 17. 6. That Glory sh●ll deliver them from all Darkness of Judgement about their Duty , and doubtings and questionings concerning their State or Frame , neither suspecting it as to the present , no● eve●●earing a change therein as to the future : Glory is Light , and pure Light , neither can it admit of Darkness ; the Light that is there , darkens the Sun ; For that City of Glory hath no need of the Sun , neither of the Moon to shine in it , For the Glory of God doth Lighten it , and the Lamb is the Light thereof , Revel . 21.23 . There the Bride shineth , for her Light is come , and the Glory of the Lord is risen upon her . Isa 60.1 . 7. That Glory shall deliver the Believer from all sorrowful and heart-breaki●g Ecclipses and interruptions of the Beams of the Love and Favour of God : Now Clouds interveens betwixt the Light of Gods Countenance , and the poor Soul , with many Jealousies , Fears and Terrors , and sometimes real ▪ and sometimes fancied Desertions , tormenting the Believer , casting him in Feavers and Distempers , waging War against him , so that he looks out into God , and the da●es of old , and he is troubled : But there is no Desertion in Glory , no Clouds , no Night there , Revel . 21 25. Their Su● shall never set , no Ecclipses there ▪ They shall dwell in the Light of his Countenance , and drink in Eternally the Out le●tings of Glory from the unmeasurable and Etternally living Fountain of Glory , and that without the least interruption ; They shall everlastingly ly in the bosome of God. 8. That Glory shall deliver the Believer from all deadness , formali●y , sinking under the burden of Duties , upsitting through Discouragements and sloathfulness in the waye● of the Lord , and from all such Spiritual Distempers : They shall serve him there , night and day without wearying or upsitting , Revel 7 15. All who come to land in Glory , they shall mount up with wings as Eagles , they shall run and not be weary , and they shall walk and not be faint , Isai : 40 : 31 : There shall that word be fulfilled , He that is feeble among them — shall be as David ; and the house of David shall be as GOD , as the Angel of the LORD before them Zech : 12 : 8 : Thus we have opened some what of that Negative happiness , ( may we so call it ? ) which holds forth some what of this Glory : But if you ask what positively i● is , we lose our selves , not being in case to answer it ; Nevertheless the Scriptures makes use of some expressions , whereby we may come to understand somewhat of that Life of Glory : However many of them are but borrowed from such enjoyments and exerc●ses as are most pleasant and delectable ●o us here : We only shall make mention of the most principal ones . As 1 ▪ It is a Life of grea● Joy and Gladness : They shall obtainjoy and gladness , Isa. 35.10 and 51 8. Then th●s Gladness is great , it shall be an unspeakably glorious Joy , 1 Pet. 1.8 . For then they shall see him ; seeing the joy , which now they have , when they love him , whom they see not , and believe on an unseen Christ , is inexpressible and full of Glory : How much more inexpressibly full of Glory shall they then be , when they come to embrace him whom their Soul loveth ; whom now they enjoy alone by Faith : Spiritual Joy and Gladness in the Holy Ghost is the very beginings of it in time , Rom. 14.17 . It is here a Fruit of the Spirit , Gal. 5.22 . It is an exceeding great joy , 1 Pet. 4.13 . That when his Glory shall be revealed , ye may be glad also with exceeding joy : It is an everlasting joy , ●sa . 35.10 . and 51.11 . The very earnest thereof here enjoyed , far surp●steth the laughing joy of the wicked , Psal. 4 7 It is a peculiar joy , a rejoycing in the g●adness of his Nation , Psal. 106.5 . Here is Fulness of joy , Psal 16.11 . 2. It is a Life of clear Sight ; we shall know no more in part , but know even as we are known , 1 Cor. 13.12 . And We shall see him as he ●s , 1 Joh 3.2 . Now we see darkly through a Gla●s , But then face to face , 1 Cor. 13.12 . In the Light of Glory there is no Da●kness . The Soul no sooner enters the threshold of Glory , but it is delivered from all Damps , Mists , Clouds and Imperfections , and capacitate more fully and disti●ctly to receive the Outtings of Light ●verlastingly flowing from that Fountain of Light , who dwelleth In the Light which no man can approach unto , 1 T●m . 6.16 . Not that the Soul shall then be in case to behold Gods being , whom no man hath seen , or ca● see ; He remains for ever God Invisible , 1 Tim 1.17 . And the Believer a finite Creature , and s● incapable to behold the Being of God , whic● is Infinite and Invisible : But they shall be admitted to such nearness , and enjoy such immediate Manifestations and Beams flowing fro● the Fountain of Glory , that it shall be as a se●ing of him face to face , and a knowing of him as we are known , in comparison of what here enjoyed : Undoubtedly our Understandin● though never so deep , shall be there complea●ly satisfied , and that is enough , and may satis●●● us . 3. That Glory hath a wonderful transfor●ing vertue , as appeareth from 1 Iohn 3.2 . 〈◊〉 shall be like Him ; that is , like unto Christ , 〈◊〉 whom the Apostle speaks there , for we sha●● see him as he is . The discoveries of God in th● Land of Glory , shall transform us , and i● print in the Soul those Heavenly Accompli●●ments , which shall make us like unto him . T●● Divine rayes proceeding from that Object , 〈◊〉 received by the Soul , shall make it , so far●● capable , conformable to the Object , ca●●●ing alongst with them a transforming Po●●● and Vertue : They shall imprint in the Sou●● lively Copy of the Glorious Communica●● Vertues , after a more Clear , full , Heavenly 〈◊〉 visible way , and in a far greater measure 〈◊〉 here ; Though even here , the Glory of the Lord being seen as in a Glass , changeth the Believer Into the same Image , from Glory to Glory , even as by the Spirit of the Lord , 2 Cor. 3.18 . This is a powerful operative Glory ; a continual refreshing Glory . 4. That Glory filleth up the spacious desires and out-stretched uptakings of the Soul ; so that the Soul living in Glory can complain of no wants , but is compleatly satisfied , Ps. l7. 15 . I shall be satisfied when I awake with thy likeness . Then shall all the corners of the wide and vastly enlarged Soul be fully satisfied . There shall be no Hunger and Thirst there after wants , for all shall be enjoyed , what the Soul can desire . This teacheth us 1 st . That all the good to be enjoyed there , shall be real , and not apparent only and imaginary . 2 ly . It shall be a most fit and suteable good ; other wayes it could never satisfy ; superfluity of Water is satisfying to a Fish , because in its Element ; yet could not be so to man , who lives in another Element . 3 ly . There shall be no scarcity of ●hat suteable and convenient good , but a fulness that shall answer all the extended desires of the Soul. 4 ly . That the Soul shall possess and enjoy this ●ullness , that it may be satisfied therewith , and get all its wan●s filled up thereby . 5. In ●hat Glory , the Believer is admitted to more close Fellowship with God ; For there they are admitted to stand before the Throne of God , Revel 7.15 . There it is , that they shall fully possess Him as their Portion , and tha● familiarly ; For they ●tand there as Ministers o● State , attending the Kings own person ; Then behold they H●s Face , and live and do rejoyce i● the Light of his Countenance day and nigh● They are made Pillars in the Temple of God ▪ and they shall go no more out , Rev. 3.12 . Glor● is their House and Element ; They could no● live without th●t Glory ; They could no● breath without His Company ; He dwells among them , even He that sitteth upon t th● Throne , Revel 7.15 . There the great Tabernacle of God is with men , whereof this Tabernacle enjoyed by them in the Church Militan● is but a sm●ll resemblance ; There it is , when that word sha●l be made good and lively , whic● we have Revel . 21.3 . And I heard a great voic● out of Heaven , saying ▪ Behold the Tabernacle 〈◊〉 God is with men , and He will dwell with them , an● they shall be his People , and God himself shall b● with them , and shall be their God. The Believe● there lyeth in the Bosome of God , there it 〈◊〉 that They shall see his Face , and his Name shall b● in their Foreheads , Revel 22 4. 6. In Glory they shall have near Communio● wi●h Jesus Christ their Head , their Husban● their Brother , their Lord and King ; Then they are with Christ , and enjoy Him , Phil. 1 23. 2 Cor. 5.8 . And ●hat for ever and ever 1 Thess 4.17 . He lives with them , and feed them ; The Lamb which is in the midst of the Throne , shall feed them , and shall lead them , Rev. 7 17. They shall sit with him there , upon his Throne , Revel . 3.21 . There got they the Morning Star , Revel . 2.28 . There do they eat of the hidden Manna , Rev. 2.17 . Here the Soul is put to long for nearness with Christ , and complain of clouds interrupting the Beams of His Love ; But there they shall see Him to their Contentment and Satisfaction ; For they shall be continually with the Lord , and follow the Lamb whithersoever He goeth , Revel . 14.4 . There shall the I●habitan●s of Glory be partakers of the Marriage of the Lamb , Revel . 19 7 , 8. 7. In Glory their Work and Imployment shall be to serve God and the Lamb , day and night in his Temple , Revel . 7 15. and 22.3 . And to praise Him there each one , and all of them shall take their Harps and Sing a new Song ; saying , thou art worthy — For thou wast slain ; and hast redeemed us to God by thy Blood ▪ out of every Kindred and Tongue , and People and Nation : And hast made us unto our God Kings and Priests — And again , Worthy is the Lamb that wast slain to receive Power , and Riches ▪ and Wisdom , and Strength , and Honour , and Glory , and Blessing , — And again , Blessi●g , and Glory , and Honour , and Power , be unto Him that sit●eth upon the ●hrone , and unto the Lamb for ever and ever , Revel 5 8 , 9 , 12 , 13. There they are admitted to the most honourable Employment imaginable , to the excellentest and most noble peice of Work , i● the high Court of the great King , to a work without end and interruption , or wearying ; Thei● Harps shall never be mistuned , their Tongue● never wearied , and their Song shall never wa● old , but shall endure new , fresh and delight son● through out all the ●ges of Eternity : There is , that they cry wi●h a loud voice , Salvation 〈◊〉 our God which sitteth upon the Throne , and unto th● Lamb , R●vel . 7 9 , 10. This is their Song wh●● stand before the Throne and before the Lamb arrayed with white Robes , with Palms in thei● Hands , and they are not alone in this exercis● They have the Angels singing with them , eve● all the Angels that st●nd , round about th● Throne , Saying , Amen Blessing and Glory , 〈◊〉 Wisdom , and Thanksgiving , and Honour , a●● Power and light , be unto our God for ever and ever Revel 7.11 , 12. O what a sweet●est is the● And what joy ●nd satisfact●on is ●here in th● restless , and ●●●rnally refreshing Exercise , 〈◊〉 singing Pr●ise unto God , and the Lamb , an● in p●oclai●i●g ev●●l●sti●gly their Experienc● o● the unspeaka●le great Favours wh●ch th● con●●●●●lly e●j●y . 8 In Glory ●he Soul is continually ravishe● and refreshed through the continually new an● fresh Rayes and Ou●goings of th● Love , 〈◊〉 Grace and Favour of God , that fl●weth fo●●●rom the Living and Eternal Fountain of all Satisfaction : There the Inhabitants of Glory e●j●●●ullness in the presence of God , and Drink of ●he Pleasures that are at his Right Hand for evermore , Psal. 16 , 11. They are abundantly satisfied , and Drunk with the Fatness of that higher House , and made to Drink of the River of his Pleasures , Psal 36.8 . The Lamb shall lead them unto living Fountains of Waters , Revel . 7.17 . There they have subst●ntially that Feast of Fat things , a Fe●st of Wines on the Lees , of Fat things ●ull o● M●rrow , of Win●s on the Lees excellently refi●ed . For he will swallow up Death in Victo●y , and the Lord God will wipe away Tears from all Faces , Isa. 25.6 8. O! Then ye Expectan●s of Glory , let me lay before you some f●w Duti●s . As 1. Be astonished ever this wonder●ull● condiscending Love and free Grace of God , that hath predestinate and called you to such a s●a●e of Glory , who were as well as others H●irs of Hell. and had forfeited your Right to Glory and Salvation , as well as they , who sh●ll never taste of the Fruit of that True that growe●h in the midst of the Paradice of God , and of ●hat Feast of Glory : I say , stand and a●mi●● this his free Love , and begin with your Heavenly Work of Glory here in time . 2 Hold the Faith of this Glory fr●sh in your Souls , and let your Conversation wi●nes● to all men , that you believe there is an approaching Glor● , whereof you are Expectants . 3. Make sure to your selves this Inheritance of Glory through Fa●●● in Christ ; and hold your Interest clear : vouch the La●b and his Interest here , that y●● may live everlastingly wi●h him hereafter . Be much in the Meditation thereof , and in p●●paring your self thereto : Give you● self over Him , who shall make you meet ●o be a par●●ker of the Inheritance o● the Saints in Light , Co● 1.12 5. Fix your Affections upon and Seek thi● things which are above , where Christ sitteth at 〈◊〉 right hand of God , Col. 3 1. And not upon thin● below : How shall you otherwayes eviden● that you are Heirs of Glory ? Is there such Glorious Inheritance for you above , and ar● your Hearts and Affections still below ? O How unbeseeming is it to such who have th● hope and expectation of a Crown , to be sti●●gading in their Affections after Straws . 6 Lay seriously to Heart what you have expressed Philip. 3.20 . Let your Conversation be in Heaven , live as Burgesses of that Glory , as having your whole Stock and Traffique there . 7. Desire and long to be there , with Christian Submission ; I desire saith the Apostle ( Phil. 1.23 . ) to depart and be with Christ. 8. Come for●h and take possession of this Life of Glory , by giving up your selves to serve him , in receiving and enjoying Him by Faith , and by giving over your selves to be guided and ordered according to His Will. 9 Let your Faith in Him comfort and support you here in time : And that ( 1. ) Against Poverty and Wants here ; For Glory is coming , which shall more than make ●hem all up . ( 2. ) Against Reproaches , Shame and Contempt in the World ; The Crown of Glory will recompence all wrongs , and the Garments of Glory will compleatly cover all . ( 3. ) Against outward Difficulties and Persecution , especially when occasioned by stedfast standing for Christ and His Cause , for all these shall disappear so soon as the Palms are put in thy Hand , and the Triumphant Song in thy Mo●●h . ( 4. ) Ag●inst Sin and a living Body of Death ; For Glory Come●h which shall put an end to it ; Sin shall not enter there , it cannot once breath in that Element of Glory . ( 5 ) Against Satan and Temptations , for in Glory , you shall no more be vexe● with them , these darts have no Place there . ( 6. ) This should comfort against your distance from God , and the hidings of his Countenanc●● for in Glory , you shall eternally behold His Face , without any interveening Clouds . ( 7. ) This should comfort against wearying and faggings in Duty , for that Glory will strengthen you in the work of Glory . ( 8. ) Let this comfort you against the weakness of Grace , and especially of that of Love , which sha●l be perfect in Glory ; For Love sh●ll be all there ; Faith and Hope shall there t●ke ●heir farewell of the Believer , as having finished their work . Secondly , That which we have to mark in this Text , is the Hope , of this Glory : Which gives us ground to speak of two things : The First is more abstractly and generally hel● forth : The Second , more clearly and particularly . As to the First , which is by way of exclusion , Viz. That however the Believer has a Righ● to these great things , By vertue of the promisses of GOD in the Covenant of Grace , an● the Merits of Jesus Christ the Cautioner ; Ye● here , they have no Possession of what is purchased or promised ; They must wait , and live a● those that wait : And not only they but our selv●● also , which have the first fruits of the Spirit , eve● we our selves Groan within our selves , waiting fo● the Adoption , to wit , the Redemption of our Body for we are saved by Hope : But hope that is seen 〈◊〉 not hope , for what a man se●th , why doth he ye● hope for ? But if we hope for that we see not , that do we with Patience wait f●r it . Rom : 8.23.24 25 Glory is purchased for them at a dear ra●e to wit , the Blood of Christ , and promised to to them by the GOD of Truth , who cannot lie ▪ Nevertheless , while here in time , though now and h●● a● the LORD sees good , they may ge● some foretaste of that life of Glory , and have best●wed on them the Earnest of the Inheritance , even the Holy Spirit of promise by whom they 〈◊〉 seale● : Yet they must wai● until the Redem●tion of the Purchased Possession , Ephes : 1.13.14 All that is goten here is but the earnest of what is to come , and of what is folded up in the promise , which they must follow after in Faith and hope ; Here they wait for that Glory and live in the Faith and expectation of what is to come : And now abideth Faith , Hope , &c. 1 Cor : 13.13 . The Lord sees it good , it should b● so , for wise and weighty reasons , we shall offer some few which may satisfie us herein . 1 Reason , That he may attain the praise of his truth and faithfulness ; when it is seen , that such who are no Fools dare nevertheless adventure their Souls and all their Concernments upon GODs naked word , d●pend thereupon , and Possess their Souls in patience : and thus live in hope ; Yea not only so , but Rejoyce in the hope of the Glory of GOD. Rom. 5.2 . Though for the present they may have very little or nothing in hand . 2. Reason , That thereby the several Graces of GODs Spirit may be exercised in them , as Faith , Patience , longing , &c. Whereof the beliver shall make no use , when once in possession of Glory : The hope that is seen is no hope , that is , hope has no more place , when the thing hoped for is seen and po●sessed ; And where hope is in exercise , there is also a patient waiting ; all which acknowledge Faith to be the foundation whereon ●h●y stand ; Now is the time and season ●or these Fruits to grow , for a● soon as the hoped for Inheritance is attained these flowers shall no more blo●som in the Garden of the Soul. Now must we live by Fai●● and not by Sense , 2 Cor. 5.7 . Now is it tha● they groan earnestly , desiring to be cloath●● upon , with their House which is from Heave● to wit , while they are in this Tabernacle , 2 Cor 5.1 , 2 , 4. Now abideth Faith , Hope , 1 Cor. l3. 13 3. Reason , That they may be prepared an● made meet for ●hat Glory , and to be partakers 〈◊〉 the Inheritance of the Saints in Light , Col. 1 . 1● Glory is no ordinary Life , neither shall Sinner find a breathing in that Element , they must b● changed , washed and prepared before the● come there : The rough stones win out of Natures Womb , must be plained and polished before they can be use●ull Materials for the higher House . Here then , must the Expectants of tha● Glory , through the exercise of Faith , Hope , Patience , &c. Be adorned and fitted for th●● glorious Habitation . The Children that were 〈◊〉 stand before the King of Babylon , were to b● taugh● and ●●●●ished wi●h the King● Meat , a●● Wine , w●ich be Drank for the space of th●●● years , Dan. 1 , 3 , 4 , 5. Far more then are 〈◊〉 Attenders o● Glory , to be prepared , whereb● they may be fi●ted to stand in the presence o● the grea● King of Glory , and that everlastingly ▪ 4. Reason : Th●● thereby , Glory may be the sweeter a●d welcomer unto them , when th●● get it , a lo●g expected Crown , is the welcomer when o●●●ined . 5. Reason , That thereby He may have occasion to evidence the Glory of his Power Truth and Faithfulness , in bringing them at last to the Possession of the promised Inheritance , after some few years patient waiting , and that notwithstanding of many difficulties in the way , the deceitfulness of their own Hearts , the many discouragements , from within and from without , wherewith they had to Fight . 6. Reason , That the ungodly among whom they live , may be the more inexcusable , who say in effect , that there is no God , and that he is not to be trusted , That Glory and Blessedness is but a meer dream and fancy ; when they see that Believers among them , rest on the Faithful word of God , and comfort themselves in the Hope of Glory , which shall be revealed , and that in the midst of reproaches , Persecutions , Poverty , Difficulties , &c. And that they will not let go the hope of that Inheritance , for all the Profite and Pleasures of the World , or condescend to any thing , which in the least might prejudge that Hope , no not for the greatest of worldly advantages , Rom. 8.18 . But here , take some words of Vse alongst with you . 1. For Caution to such who now ●nd then win at some Foretastings of this glorious Life of Glory , and sometimes are admitted to the Kings Banqueting-house , and filled with the Kisses of his Mouth , and Eat of his Aples of Love , and so are brought into the very Suburbs of Heaven : I would say these things unto them . ( 1. ) Think not that that life , will alwayes continue , you may now and then have more then ordinary Dainties , and some dayes of Feasting ; yet remember ▪ that thy Life here is by Faith , Hope , &c. And not by Sense : But providing that it please th● Lord out of his overflowing Goodness , fo● his own Glory , to da●dle you on his Knee● and to treat you more then ordinary , make i● welcome ; Be not puffed up therewith , no● imagine that it will be your ordinary fare , s● long as here in time : But rather look that ther● will be a low ebb , after such a Spring-flood and that that Table shall yet again be drawn And so prepare your self for your ordinary portion , remembring , that thy Life here , Is Life of Hope , grounded upon Faith. ( 2. ) Wh●● of this sort of extraordinary intertainme●● you also get , look but on it as a Pledge or A●les-penny , and endeavour to carry your selv● as Expectants of Glory , looking out into tha● which is to come , and let your desires grow● the more to compleat the Harvest , since th● first Fruits are so sweet , be not satisfied wi●● what you receive of that nature as if it we●● your Portion . Glory is here not in Hand , b● in Hope to such . 2. Vse . To such , who are great Strange to the fore-tastings of Sense , let them not 〈◊〉 discouraged . But 1. Be satisfied though the Lord should with hold from you , these more extraordinary Out-lettings of his Favour , and deal with thee , otherwise then with some ; Remember that your ordinary way of living is a Life of Hope . 2. Make use of this Hope , which is your Life , to the best advantage : Exercise thy Faith , and comfort thy self , in the Hope of the Glory of God : Thus shall you Glorify Him , who hath called you to this Hope of his Kingdom , knowing that ye are saved by Hope , Rom. 8.24 . And that there is an Hope ●aid up for you in Heaven , Col. 1.5 . Live as those that are begotten again into a lively Hope , 1 Pet. 1.3 . 3. Vse . Hereby I do advise all the Godly , who are called to this Hope , that they so carry themselves before the World , ( how little soever they have in possession ) as those that are rich in Hope . Merchants can boast , and hold out a Port , as if they had much Money in Cash , by reason of the great income of some rich Cargo , which they are in expectation of , notwithstanding of their being very empty handed ●or the present : But , as the Riches of Glory , far exceed the riches of this World ; So the expectation and assurance thereof , is infinitely far beyond that of worldly Riches . O! then , carry your selves in all things , whatever Gods Dispensations may be towards you , so as becometh those , who are Expectants of Glory . Let the Hope thereof support your Souls unde● all Discouragements . Let no Dispensation● Loss , Cross , any wayes abate your Hope , 〈◊〉 make you carry unbeseeming such a Gloriou● Hope , whereunto you are called , knowin● that none of these things can rob you of th●● great expected Salvation , or make you miser●able . 4. Vse , To suches are y●t Strangers to thi● Hope ; I have these few things to say . 1. Thin● more then you do on the Life of the Godly , so whatever may be their condition , here in time yet they have a Crown , and a sure Inheritanc● and are Expectants of a Life of Glory , an● have a well grounded Hope thereof : So th●t their Life , however accompanied , with 〈◊〉 greatest of outward Calamities , yet far preferable to yours . 2. Covet & long exceeding to be amongst the number of those ; Fo● howeve● these dews & dropings of Consolation which sometime , even here , they are enjoyin● besuch , as the ungodly so long as they remain 〈◊〉 can never experimentally understand , yet th● are infinitely below that which is abiding then in the Hope whereof they are called to liv● Life , Light. Joy , and all is sown for the● and they and they alone have the sure and w● grounded Hope thereof . 3. Judge , who a● wisest , ye or the Believer ; ye loss for little rousted Gold , worm-eaten Pleasure and vain imaginary Glory , this rich Prize : A●● ye live here without Hope , whereas they through a most noble , Majestick and generous Disposition dispise your silly Feckless Portion , a Compound o● meer Vanity : And look to an Incorruptible and Substantial Glory , an incomparable Inheritance , and a Crown of Glory : Neither will quite their Hope of Glory for all the fancied Satisfaction , the Art of man can squeeze out of these imaginary Pleasures , Profi●s and Glory of this momentary time . 4. Behold and be convinced of the reality of Religion : For certainly it can be no Dream , Fancy , or groundless imagination that makes the Believer so cheerfully forsake that which you choose for your Portion , and rest satisfied with ; and makes them resolutely and deliberately undergo Shame , Discredit , Poverty , Persecution , Death and Flames , rather than Act any thing , or cede in the least Puncti●ilio , ●hat might cut off or ma●r the Hope of what ●hey are expecting . They are Men as well as others , by nature as wise and careful of their ●ope and well being , as well as others ; Nevertheless , most willing for the Hope that is set before them , to turn their back on all these things : They are as little Fantastick or Crack-brain'd as others ; yet the very ●ope and expectation of that Glory , which is ●romised , will support and bear them up under ●urdens , that would crush twenty ungodly bodies , ●t will make them sing in the midst of the Fires , as Crowned and sitting in their Chair of Stat● having only in hand the Hope of Glory . Now that , which is clearly held forth b● these words , The Hope of Glory , is , that the● really such a thing amongst the Godly , as th● Hope of Glory : It is true , the unjust man ha● a Hope , which perisheth , Prov. 11.7 . Wh●● they die their Hope and Expectation perishe● with them , because it was after the things below , and these all pass away : And providi●● it be after the things , which are above , yet bei●● the badly bottomed , their Hope is but as the gi●ing up of the Ghost , or puffing out its breath a●● perisheth , Iob. 11.20 . Even so hath the H●pocrite a Hope , but it shall perish , Iob 8.13 . A● their Trust is as the Spiders Web , soon brok● down , & I pray you , What is the Hope of the H●pocrite , though he hath gained , when God taketh ●way his Soul ? Job . 27.8 . But the hope of th● Believer is solid and real ; which appears thu● ▪ First , It is bottomed on a sure and nob●●●oundation . As 1. on the Promise and Oa●● of God ▪ Heb 6 , 17 , 18. Wherein God willi●● more abundantly to shew unto the Heirs of Prom●● the immulability of his Counsel , confirmed it by 〈◊〉 Oath : That by two immutable things , in which was impossible for God to lye , we might have strong Consolation , who have fled for refuge , to 〈◊〉 ●old upon the Hope set before us , &c. 2. On th● Power of God , who made Abraham to Ho●● against Hope , Rom 4 , 17 , 18 , 21. He believ●●ven God , who quickneth ●he dead , and calle● ●hose , which be not as though they were , and being ●ully perswaded that what he had promised , he was able also to perform ; So Heb. 11.18 , 19. He accounted that God was able to raise him up Isaac , even from the dead . 3. On the continually and really felt experience of the Goodness of God , Rom. 5.3 , 4. Knowing that Tribulation worketh patience , and patience experience , and experience hope . See also Lam : 3.21 , 4. On the Resurrection of Jesus Christ , as a publick person , having to the uttermost satisfied Justice , and procured a publick Absolviture or Discharge . 1 , Pet. 1 , 3. They are begotten again unto a lively Hope by the Resurrection of Jesus Christ from the Dead . 5. On Christs living in them : As here in the Text , which is no fancie ; as we shall afterward make appear . Secondly , The Hope of the Believer is a real work of God's Spirit in the Soul ; Therefore He is called the God of Hope , Rom , 15 , 13. They abound in Hope , through the Power of the Holy Ghost . It is God that begetteth us again into this Lively Hope 1 Pet : 1 , 3. And it is He that giveth it . 2 Thes : 2.16 . Thirdly , It is a Hope carried on in the Soul , through a real work o● Grace : God giveth us good Hope through Grace . 2 Thes : 2 , 16. Fourthly , This Hope hath a real Object ; For Heaven is the Object of their Hope , Col : 1 , 5 , For the Hope , which is laid up for you in Heaven . This is the Hope of their calling , Ephes : 1 , 1● and 4 , 4. Christ is their Hope , the Lord Ies●● Christ , which is our Hope . 1 Tim , 1 , 1. They tru●● in the Lord , and He is their Hope , Ier : 17. ● The Psalmist saith , Psal : 71.5 . For Thou an● my Hope O Lord , Thou art my Trust , from my Youth . The Lord will be the Hope of his Peopl● and the strength of the Children of Israel saith , Joe● chap : 3 , 16 , And what further can be required , for the making Hope a real business ? What ar● all the advantage of the richest incomes in a world , in comparison of this one thing ? And yet that uncertain and petty rent beget●eth hope , which will make the Merchant , who ventureth thereon , sing and rejoice within himself upon his expectations : But O! Her● is the Hope of Eternal Life , which God that cannot lie promised before the world began . Tit : 1 , 2. Fifthly , It is a Hope of real use and advantage to the Believer : It is an excellent and approven weapon for defending the head : Therefore compared to a Helmet . Ephes : 6.17 . 1 Thes : 5.8 . It defends the head from all blows , and holds it up from sinking under temptations , difficulties and discouragements therefore compared to an Anchor , Heb : 6 , 18 , 19. Holding fast the Soul , in the day of storm , and making the Believer undauntedly ride out the same , and boldly to set head against satan his tentations , falling down upon him , as so many swelling and raging billows of a tempestuous Sea ; And as the blasts of a terrible tempest , to render him hopeless , ●nd so to quite grips of Christ , and his expecta●ions of thē Crown . S●xtly , This Hope hath many real and excel●ent operations on the Soul , therefore cannot out be real . For 1. This Hope is a fountain of continual comfort ; Therefore we read of the confidence of Hope . Heb : 3.6 . And the Believer must rejoice in Hope . Rom , 12.12 . Hope affords matter for a song in the saddest day ; Therefore the Apostle sayes , Rom : 5.2 . We rejoice in hope of the Glory of God : And not only so , but we glory in Tribulation . v. 3. For what they hope for is certain , the hope of the Righteous shall be gladeness . Prov : 10.28 . Not like the expectation of the wicked which shall perish . 2. Again Hope is that which quickneth the heart , and encourageth the soul : For when the Soul is ready to sink in discouragements , seeing no appearance of fulfilling the great things promised , and filled with fears of falling off , and so to loose the prize . Then Hope will hold up the head , and encourage the sinking Soul , and thus it is a quickning and enlivening bu●iness , therefore called a lively Hope , 1 Pet : 1.3.3 . This Hope is a mean of Salvation ; Therefore we are said to be saved by Hope , Rom. 8.24 . Faith and Hope are two noble Lackays that never parts from the Believer , until fairly within the haven of Glory . 4. This Hope rejoiceth and comfort the Soul under all its losses , troubles and wandring● : what supported Abrahams heart whe● he sojourned in the Land of promise , as in 〈◊〉 strange Countrey , dwelling in Tabernacles with Isack and Iacob , the heirs with him of the same promise , But Hope ; For it immediatly follow● Heb : 11 9 , 10. For he looked for a city , whic● hath fonddations , whose Builder and Maker is Go● 5. This Hope sets the Soul a work . to make 〈◊〉 self ready and meet for the heavenly Habitation , to continueand go on in Sanctification , and to oppose & withstand whatever is unbeseeming an expectant of Glory . So that it is of a purifieing nature . For every man that hath thi● Hope in him , purifieth himself even as he is pu●● 1 Joh : 3.3.6 . This Hope humbleth , quieteth and ●ully satisfies the Soul , when disquiete● and disturbed through the proud and arrogan● undervaluings of those , who disdain full● upbraid them and their confidence in God Psal : 42.5 , 11. Or through the sad simptoms o● an angry God , whereby deep calle●● unto deep at the noise of his Water-spouts , al● his waves and bil●ows going over . v 7 ▪ An● appearing to cast them off . Psal : 43.3 . Fo● when David is thus exercised , the only thin● which upholds him is Hope , and therefore the● alone cordial , in that lamentable song he stil● again and again recommends his soul unto , 〈◊〉 hope thou in God ; And chargeth his Soul as high●y irrational , in being cast down and disquiet●d , seeing hope was yet to the fore . Saying , Why art thou cast down O my Soul , and why art tho●●isquieted in me ; hope thou in God , ●or I shall yet ●raise Him , &c. Thus we see that hope will ●ise up the cast down and disquieted Soul. 7 This hope not only delivers the Soul from all ●nxieties and fears , but sets it beyond the reach ●hereof , so that the Believer he sings , tho rot●ing in the grave , even his very dust and burried flesh or body shall rest in hope ▪ under the dark & cold chambers of death . Psal : 16.9 . Acts 2.31 . Thou shalt be sè●ure . saith , Zopha● , Iob : 11.18 . Because there is hope , Hereby it is that the Righteous is said to have hope in his death , Prov. 1● 32. When their condition in the eyes of the wicked seem most desperate and hopeless , even then they have hope , when death the king of terrors is grapling with them , and burying them in the dust ; Even then they lift up their heads in Hope . 8. Hope gives Confidence and true Christian Boldness to look Tentations in the Face : Hope maketh not ashamed , Rom. 5.5 . In these Words , there is an dimunitive manner of speech , for it signifyeth so much , as Hope giveth great Confidence and Boldness ; And wherefore ? For the expectation of the poor shall not perish for ever , Psal : 9.18 . Nor be cut off Pro : 24.4 . There shall be a Reward , Davids prayer , Psal : 119.116 . Let me not be ashamed of my hope : Shall be answered , and in end accomplished . 9. Hope makes the Soul calm and patient under all persecutions ; Therefor Paul mentions the patience of Hope , to the Thessalonians , Thes : 1.3 . At a ground of his praise on their behalf . But it may be asked , if all really and Godl● have this Hope I Answer , Yes , more or less , for they are begotten again into this Lively Hope , 1 Pe● 1.3 . And their Faith and Hope must be i● GOD , 1 Pet. 1.21 . But all have it not 〈◊〉 the same Degree and Measure : For 1. Som● attain unto the full assurance of Hope . Heb. ● 11. Which dispelleth all clouds , and puts th● Soul without the reach of all doubtings or further Questioning of the Matter : But this is no● ordinary , but seldom attained . 2. Some a●tain unto a reasonable Hope , bottomed 〈◊〉 Faith , as through Patience and Comfort of th● Scriptures , they have Hope , Rom. 15. ● Their Conscience bearing them Witness , th● they have fled for Refuge to lay hold upon th●● Hope set before them , Heb : 6.18 . They believe that the Word o● GOD is sure and u●changeable , and that he cannot deny himse●● Hence it is , that they have a firm Hope , whic● ( though without foretastings and sensible i●fluences of Joy ) supports them under all di●couragements . 3. Some , who have no● readily come this length , nevertheless ha● about ●he posts of Wisdoms door : And tho they can do no more , yet will they look unto the LORD , and wait upon the GOD of their Salvation , Mic : 7.7 . They know and are assured , tha● Salvation is no where else to be ●ound , neither will they seek it any other where , he alone must be the GOD of their Salvation ; And therefore they wait and look out ●or Him , and encourrage themselves with the Hope of a happy Outgate ; My GOD will hear me . They will wait upon the LORD , that hideth His Face , and will look for Him , Isa : 8 , 17. Meditating on that Word , Isa : 45.22 . Look unto me , and be ye saved , all the ends of the Earth , Though they dare not say they have at●ained that Lively Hope , yet they know , that ●hey are at the right Door , therefore will not give over , but resolves so long as there is Life or Breath in them , to hang at the cheeks of GOD's gates , come of it what will. Thus Hope prese●ves the Soul from dispair , or giv●ng over the Cause as desperate , and from say●ng with that wicked king , 2 King : 6.33 . This evil is of the LORD , why should I wait for ●he LORD any longer ? 4. Some being enviro●ed with temptations and thick clouds , may conclude that they are cast off , and say in ●heir haste , that the LORD hath forgotten ●hem , and cast t●em off ; Yea , and say round●y , that there is no Hope , that their Hope is perished from the LORD , Lam : 3.18 . Isa : 40.27 . Ezek : 37.8 . And that they are cu● off , Psal : 31.22 . And that all Men are lyers . Psal : 116.10 , 11 , And with Iob Chap : 17 , 15. & 19 10 ▪ And where is now my Hope : Mine Hope hath he removed like a tree . Yet notwithstanding of all this , they will not quite nor sell their Interest , of Christ and Heaven , but reckon it their great priviledge , that they are out of hell , and that GOD renews his Mercys to them day by day this they recall to mind , therefore have they Hope , Lam : 3.21 . Vse . Since there is such a noble and excellent Grace , every way so necessary and profi●able ; Surely it is our great conc●rnment an● interest to try and search narrowly , whith●● we have it or not : Many phansie they have● true & lively Hope , and alas ! it is but a clatch up and imaginary hope , they die with a lie i● their Right Hand . Again others , who hav● really this Hope in their Soul , notwithstanding entertaìn suspicious that all is wrong wit● them , and therefore cry out that their Strengt● and Hope in GOD is departed ; Therefor w● shall speak a word to both . And 1 All hav● not a True and Lively Hope , who say the● have it ; There is a generation that is reall● without Hope , Eph : 2.12 . Who yet phansie they have a sure and well grounded Hope● But the hope of many shall ●erish with themselves ; Pro : 11.7 . Iob. 18.13.14 . Al●● this ill grounded hope , will not support the Man that hath it : What is the hope of the Hypocrite ; though he hath gained , when God taketh away hisSoul ? saith Iob. ch . 27.8.2 . It must be undoubtedly a sad and lamentable Disappoinment of their Expectations , many shall meet with , when their Hope shall forsake them , and sink under them as the broken reed of Egypt ; And what more lamentable then to credit the stress of their immortal Souls in a rotten ●reed , and to phansie when Death shall come , to Land in Glory , and yet for them and their Hope u●●erly to perish ? Oh! how shall their former Hope , augment their irrecoverable and eternal Misery , and rende ? their condition more lamentable then they had never had such a Hope ? 3. Shall not this disappointment occasion great confusion of Faces ? Shall it not fare with them , as with the Troops of ●ema , and the Companies of Sheba , ●o that they shall be ashamed and con●ounded , bec●use they had hoped , Job 6.19 , 20. Many pass now for great Christians , and have a hope they will not quite with , which shall fill their Faces with con●usion , when they come to see , that their Hope hath been but a meer Dream . 4. Is it not a terrible plague and judgement , to be so far possessed with blindness , as not only to be ignorant , where we are , but to drea● and phansie , that we walk on a sure and even ground ; whereas puffed up with vain presumption , we are walking on the very sides of the pit , not knowing , but every step may land us in Eternity , and so in everlasting confusion ? Alas ! how lamentable is it to see people feeding upon ashes , and turned aside with a deceitful heart , so that they cannot deliver their Soul , Nor say , is there not a lie in my right hand , Isa : 44.20.5 . Providing the m●ssing of our hope were of small importance , the matter were not so great ; But to miss and be disappointed of Glory , of Eternal Salvation , of the Fellowship of GOD Eternally ; O how dreadful must that be ? how can such a loss ever be repaired ? what can man give for the Redemption of his Soul ? Or what shall h● give in exchange thereof ? what thing imaginable can repair this irrepairable Loss ? 6. Providing this loss could ever be recovered , it were the more supportable ; But when this one Loss and disappointment can never be again repaired , what a terrible bussiness then , to rest here , in time , on a false hope , which with them will perish , and give up the Ghost ; their being no● returning again to make amendment of by gone miscarriages . O! Then , should not every Soul ●eriously consider how greatly it is th●● Interest to ponder , and narrowly to examine on what ground their Hope resteth . Now ●or helping such out of their self deceitfulness , who fancy they have the right Hope and are yet strangers thereto ; And for easing such , who cannot be convinced that their Hop● is of the right kind ; I shall in short , propose some Marks . whereby the one and and the other may try themselve● . 1. Mark , Let every one try how they came by their Hope , that Hope which is born with us , and hath alwise lodged in us , and kept us in peace , since we came into the World , providing we have no other , cannot be of the right stamp : For hope is a fruit of the Spirit ; For we through the Spirit wait for the Hope of Righteousness by Faith , Gal : 5 5. There is no abounding in hope , but through the power of the holy Ghost , Rom. 15.13 . The strength of nature , or ed●cation cannot help us here . Our Lord Jesus Christ himself , and GOD even our Fath●r must give us good hope through Grace , 2 Thes : 2.16 . This hope is from no natural extraction , it is of Divine Extract . 2. Mark , True and lively Hope , is ever grounded upon Christ's Righteousness and Resurrection ; Therefore it is a waiting For the hope of Righteousness by Faith , Gal : 5.5 . Awaiting for what is hoped for , through the Righteousness of ●hrist , or only by vertue of that Righteousness of Jesus Christ , which is laid hold on by Faith ; so that the hope of Glory is founded thereon : We are begotten again unto a lively hope by the Resurrection of Jesus Christ from the dead , 1 Pet : 1 3. So that the hope , which is not upon Christ , which is not built on his Dea●h and Resurrection , and upon his imputed Righteousness , but on something within our selves , be it never so specious or excellent , as an honest heart as they phansie , outward holiness , blamelessness , victory over corruptions , singular devotion , or whatever it be of that nature , will be but a● the giving up of the Ghost , and come far short of helping or relieving the poor Soul. 3. Mark , True and lively Hope , as it is sounded upon Faith , so they go hand in hand , toge●her , 1 Pet : 1.21 . Who by him do believe in God , that raised him up from the dead , and gav● him Glory , that your Hope and Faith might be i● God. Hope without Paith laying hold upon ● crucified Saviour , according to the tenor o● the Covenant , is but a meer dream : Hope cannot stand , but upon the pillar of Faith ; Therefore the Church first embraceth GOD as her Portion , then she wins to the solid exercise of Hope Lam : 3 : 24. The Lord is my portion , sayeth my soul , therefore will I hope in him . 4. Ma●k , Where there is a real Hope o● Glory , there will be a leaning on GOD , and committing of our Souls to him for through bearing , through all the difficulties , Wyndings and turnings in our way : Ou● hope is co●tinually in GOD , Psal. 39.7 . Others truste● in their Riches , they gathered and heaped it u● But for David , he sayes , And now Lord , wh● wait I for ? My hope is in Thee ; compared wi●● Psal : 71.5 . David on this foundation , press● to be delivered out of the hands of the wicked because he had alwayes been his hope ; For he sayeth , Thou art my hope , O Lord God , thou art my trust from my youth ; Thus casts he all his cares and burdens on the LORD , and this was his constant way and continual practise : He had no other hope , neither acknowledged any other , knowing that he was happy , that had the GOD of Jacob for his help , and whose hope was in the LORD his GOD , Psal : 146.5 . 5. Mark , Where there is a Reall and Lively Hope of Glory , desires after bewitching pleasures will grow cold ; And now what wait I for ? saith David , Psal : 39.7 . My hope is in Thee : He saw nothing in the World worthy his attendance , for his hope , he had established it on a sure and sufficient Object ; he betook himself not to these , who said who will shew us any Good , Psal : 4.6 . O! When the heart through hope , hath fastened it self on GOD , how little values it all the vanity of a perishing world ; The sight of Glory , which they have through hope , darkens that lustre and beauty which others see in the perishing things of a world , whose eyes being of the same substance with the world , are earthly . 6. Mark , This true Hope is accompanied with a careful endeavour to keep all the Commandments of GOD ; LORD sayeth David , Psal : 119.166 . I have hoped for thy Salvation , and done thy Commandments . True hope is an enemy to a careless life , and is accompanied with tenderness and earnestness : Hope sets the Soul a running , Act. 26.7 . Vnto which promise , our twelve Tribes instantly serving GOD day and night , hope to come . 7. Mark , Hope will sit down down well satisfied on GODS bare Word ; As Abraham , who against hope believed in hope , Rom : 4.18 , And how often sayeth David , that he hoped in GODS Word , Psal : 119.49.114 . Psal : 130 5. Hope will keep the Soul in Life , even when all things seems contradicting the very Promises , and to say it is vain to wait any more . 8. Mark , Hope is a purifying Business , 〈◊〉 Job : 3.3 . It sets the Soul a work to wash i●self in the Blood of Christ , and makes the Sou● to labour in the strength of Jesus to get sin k●lled , the desires of the flesh and mind brought under , and the Soul sanctified ; So that they will wrestle with GOD by Faith in Prayer , to be made fit to have an Interest of the Inheritance of the Saints in Light. 9. Mark , Hope makes the Soul silent an● satisfied under great temptations : David Psal 38. was under sore trialls , the LORD chastned him , his an w●s●stuck fast in him , his hand pressed him sore , both Soul and Body did bear th● marks , that GOD was contending with him fo● sin ; Yea , his heart was ove●whelmed withi● him , and his streng●h b●●ailed him ; And eve● when it was thus with him inwardly , enemie● without were seeking his Life , laying snares ●or him , and seeking his hurt : What was ●t then that quieted and calmed him , at this time , and made him carry as a man , that heareth not , and in whose mouth there are no reprooffs , but even that which immediately follows ; For in thee O Lord do I hope . Having laid down these Marks , whe●eby Men may try whither they have an Interest in this lively Hope or not ; So I would advise such who see ground of fears , because without this lively Hope , seriously to consider , and lay these following things to heart . As 1. It is required that the Soul through its dwelling on the thoughts of this so great a Bussiness , be more sensible of , and affected with the missings of this Grace of Hope : Consider what a miserable condition the Soul is in , which is without hope in the World , and how lamentable their case is , who have no other hope , then a hope that will perish , which will but prove to them as a spiders web , and so faill them in their greatest need . 2. Be convinced ●erein , that through your self , you shall never attain unto a lively Hope ; You must again be be gotten unto this Hope : It is wholly and only the Work of GODS Spirit , neither nature , nor any natural advantages can help you thereto . 3. Let the thoughts of your hopeless condition , stir you up to self humiliation before the LORD , which is the only way to be exalted in due time . 4. Foresake all ground of hope i● your self ; So the poor hath hope , Job . 5.16 . For whatever it is in your self , you bottom o● ground your hope upon , it will be sound to be but a ●lippery and ●inful ●oundation ; And the more you build thereon , it shall be the wors● 5. Lay hold on Christ , as he is offered in the Gospel , and cleave to him by Faith : For Hope is begotten in the womb of Faith : All hope no● grounded on Faith and flowing from it , is bu● a meer phansie and chimera . 6. Having laid hold on Christ , as he is offered in the Gospel , and so resting on him for Salvation , wait for the breathings & influences of the Spirit on the Soul , in the careful and earnest undertaking and pursuit of the means , that your head may be lifted up thereby in hope . For encouradgement thereto , observe these following things . 1. This lively Hope in the Soul , will calm many storms , and keep the Soul in a● even and stayed posture , under sharp and sad dispensations , and the multitude of shaking● and changings ; It will deliver the Soul from many disquieting fears , and make the Soul sleep sweetly under them all , and lift up its head above difficulties , so that it shall be freed from perplexities , or be secure , because there is hope , Job . 11.18.2 . This will encourage to constancy in duty , notwithstanding of opposition in the way ; Hope will never suffer the heart to sink , it will be a cork to the poor Soul , which wi●l make it swime through the jaws and gulfs of the greatest opposition , and most insupperable like difficulties : When other ●hings as so many weights and heavy loads , would bear down the Soul , Hope will draw and hold it up , that it go not to the ground : Or in case , the Soul , is at any time over charged and brought under water , as it were to the ●rink of hell , Hope notwithstanding will recover again the Soul , out of the very womb of ●ell , and will it make it look out towards the Temple . 3. Hope hardens a man , and makes him prooff against the day of battel ; It encourageth and strengtheneth the Soul ; There●y he can run through a troop , for he knows ●hat his head is secured , well covered and guarded with the helmet of Hope , the Helmet of Salvation , 1 The● : 5.8 . Eph : 6.17.4 . Hope ●s a strong guard against temptations : What values a man the great offers of the World , who has a Lively Hope of Heaven ! The fear of death , worldly losses , and the greatest of ●ufferings , will not once shake him who hath the Hope of Eternal Life : The hope of a bet●er Resurrection will make them refuse to accept of a deliverance , upon unworthy or base ●erms . 5. Hope assures us of Heaven , where●ore we find that Heaven is often laid out to us by Hope , Eph : 1.18 . & 4.4 . Col : 1.5 . Tit : 2.13 . Heb : 6.18 . It is The Anchor of ●he Soul both sure and stedfast , and which entereth into that within the vail , whether the forerunner is for us entered , Heb : 6.19 , 20.6 ▪ Hereto should these words encourage us Psal ▪ 147 11. The LORD taketh pleasure in them tha● fear him , in those that hope in his mercy , 7. A● hope is needful , necessary and useful , whil● passing through the valley of sorrow and tear●● so also , when drawing near the end of our journey , and when pale death comes to look us i● the face ; For the Righteous hath hope in his death Pro : 14.32 . When the hope of the Hypocrite and unrighteous person giveth up the Ghost , and foresaketh him in his greatest strai● even then will the Hope of the Righteous comfort and bear up his head ; Yea , when death the king of terrors hath done its worst , an● conveyed the Soul into Eternity ; Hope , tho● may take its leave of the Soul , as having no more service to do it , 1 Cor : 13.13 . Yet wi●● attend the corps of the Believer to the grave and be a bed unto his dust , Psal : 16.9 U●til the morning of the Resurrection dawn . Again , as to those , who really have th● Hope , and yet cannot be convinced thereo● I would say these few things . 1. It is not strange , that such who are begotten again into a Lively Hope , be now an● then brought to doubtings , through these 〈◊〉 such like grounds . As 1. Because sad no● strange like dispensations are measured out unto them by GOD : this makes the Church 〈◊〉 out , Lam : 3.18 . And I said , my strength an● my hope is perished from the Lord : See v. 1.2 . This occasioned Iob also to say , that his hope was removed like a tree , or rooted out of the ground , Iob : 19 8.9 , 10.2 . Because there is ●ant of growth in Grace and Mortifica●ion , for ●hey hear that hope is a purifying Grace , and ●hey can find no advancing in that work . 3. Because they miss the other above mentioned Fruits of a Lively Hope : But 2. Hope , is like to other Graces , not alwayes alike visible , sometimes so clouded and ●id , that it cannot be easily seen or discovered ; And in a very little , it may appear again , when the cloud and ●hick mist is over , as we ●ee , Lam : 3.18 There the Church com●lains , that her strength and hope was perish●d from the Lord , yet she sayeth , a little after , This I recal to my mind , therefore have I hope . And again v. 26. It is good , that a man should ●oth hope , and quietly wait for the Salvation of the ●ord . The holy Man Iob cry●th out , as one ●hat hath no hope , He hath destroyed me on every ●●de , and I am gone , and mine hope hath he re●oved like a tree : And nevertheless , before all is ●one , and he end his reckonings , he get●eth his head lifted up on high , and hope brings ●im so above , that he triumphs , Chap : 19. ● . 25.26 , 27. For I know that my Re●eemer liveth , and though after my skin , worms ●estroy this body , yet in my fl●sh , shall I see God , &c. 3. Hope ( as have other Graces ) hath its degrees ; There is a full assurance of hope , Heb. 6.11 . And there is a weak Hope , that cannot see farr , being accompanied with many doubtings , discouragements , fears , &c , Nevertheless a weak hope may be a true hope , being on an Evangelical ground : Hope may be lively , in respect of its root , yet weak and sickly , in respect of its present frame and operations . 4. It is not therefore safe ●o conclude , that there is no hope , because there is no full assurance of Hope , or Actual , Lively , Vigorou● , or stronge Hope . 5. It were better to make an impartial enquiry , according to the forementioned Marks ; And search and see , if ever you had any thing of a True and Lively Hope of Glory through CHRIST ; And providing you have ever had it ▪ you may then be confident that the root remains ; for the Gifts and Calling of GOD are without repentance ; Rom. 11 , 29. Question . But what shall he do , who is brought to suspect all what formerly has been wrought in his Soul , looking on it all as false work ? How I say , shall such win to any clearness concerning their Hope , or what shall they do for strengthening of the same ? Answer . Such would lay to heart , and well improve these following Considerations : As 1. As Hope it self , is the Gift of GOD , and not their own work ; So is also the clear discovery of this Hope in the Soul , his Gift , and a new Gift . The observation whereof , should make the Soul fix its eye on the Soveraignity and Freeness of God , who may bestow His Gifts as He will ; and depend on God for Light to ●ee and discern things , which are given him of GOD ▪ 2 As the first lively Acting of Hope , is a fruit of the Spirit of Life , and floweth from the Spirit of Life in them ; So all the after actings depend on continual influences from Heaven . These considerations should humble them under the impression of an absolute and Soveraign Lord ; And should stir them up to search and see , wherein they have provoked GOD , ●o hold in his Influences , in the continual out-goings of Hope , and withdraw his Light , whereby they might be in case to discern the being of Hope in the Soul , even when but w●ak in its operations . 3. Such are to humble themselves before ●he LORD , in the sense of their naturall frailty and inability ; As likewayes of their unrighteousness and transgressions , whereby they have provoked the LORD to leave them in the dark . 4. They must endeavour to lay to heart , and renew their dependance on GOD , with up●ightness of heart , and ●o ponde●●he Word , and to drink it in , for it is through patience and comfort of the Scriptures that we have Hope , Rom : 15.4 . 5. The life of Hope , will occasion frequent outgoings and renewings of Faith on the Mediator , receiving him , as offered in the Gospel , and embracing of GOD , as the alone satisfying and satiating portion in Christ Jesus ; For Hope groweth out of the stock of Faith , neither can it be without it ▪ so that whenever the Soul can say , the Lord is my portion , he may safely conclude , therefore will I hope : So David charged his Soul to hope in GOD. And why ? Because he was the health of his countenance and his GOD , Psal : 42 : and 43. 6. They must be much on the thoughts o● GODS Favours bestowed on them ; The thoughts of common mercies being renewed unto them every morning , encourageth the Church to Hope , Lam : 3.22.23 , 24. Th● dispensations of GODS loving kindness revealed in preserving ●hem , that they are not consumed , and the renewed Fruit of his Compassion , continually discovered , and seriously considered , encourageth to Hope . Thus laying up as a rich Treasure , the experiences of these Expressions of GODS Love , and continually living therein , will work up the Soul to Hope ; For Experience worketh Hope , Rom : 5 4. It is the nourishment ( as it were ) of Hope , and when this is a way , hope must become sick and weak ; Whereas the thoughts of GOD● Mercy discovered through Experiences , is a noble Cordial and encou●agement to hope : Let Isra●l hope in the Lord , saith David , Psal : 130.7 . And why ? For with the Lord there is mercy , and with him is plenteous Redemption ; That is , all the stores of Power , choise of Methods , plenty of Means ; abundance of wayes to save his People out of their troubles , be what they will , are in JEHOVAH ; Then Hope in Him. 7. It were necessary , there were in such , a submissivenss unto GOD , that there be nothing in them , of a churlish or crabed disposition against the LORD ; For this occasions his further withdrawing of himself , and indrawing of his Influences , and so to leave us in the dark : It is good therefore to put our mouths in the dust , if so be , there may be hope , stooping in the dust , and putting clay in the mouth , for fear , that it speak against GOD● Dispensations , Lam : 3.29 . with Iob. 40.4 , 5 8. It were necessary and need●ul in such an occasion , to stand and establish themselves , in the Faith of GODS Almighty Power , whereby he can work wonders ; The Faith of this helped Abraham to hope against hope , Rom. 4. He looked upon God , as one who quickneth the dead , and therefore he was not discouraged , tho the matter in all humane probability was hopeless and desperate . A sight o● our difficulties in the way , as impossible to be mastered , makes u● often faint and conclude , that there is no hope , whereas a right sight of his Power and Al sufficiency , is an excellent Antidote against the same , Gen : 15.1 , 2. 9. Joy and Peece in believing , and cleaving to Christ , according to the Gospel , as it is a work of the GOD of Peace , so it makes way , not only for to hope , but to abound in hope , Rom : 15.13 . 10. It were good for such , they were continually laying to heart , this great and necessary duty , to wit , in a constant and continued Tract and way to foresake all other ground of hope besides GOD , that providing they could not with confidence say , that thei● hope was in GOD , yet that they could sincerly & freely declare that with their will they place● not their Hope and Confidence on any thing within themselves ; Thus the Soul may have som● ground for winding up its Anchor , tho eve● under the power of dreadful unbelief . 11. It were good in such occasions , the did not per●mptorly and wickedly cast at t●● ground of hope , which other wayes they mig●● find , nor entertain an obstinate prejudic● against themselves , but ra●her lay that we●● to heart , Heb : 10.35 . Cast not away therefo●● your confidence The ●hird ●hing , which we have to spe●● of , is the ground of Hope . Christ in you : A●● these words may be co●si●ered three wayes . First , In themselves , as holding forth great priviledge of Believers , in a near and inward Vnion with Christ. Secondly , In so far as they hold forth the ground of this lively Hope . Thirdly , In so far as they point out the Riches of the Glory of the Gospel , which is now revealed . As to the First , Christ in you , These words hold forth the wonderful rich priviledge of Believers , in their Union and Communion with Christ , who is in them : For Understanding whereof , these following things , are worthy to be observed . As 1. This Union is one of the greatest Mysteries of the Gospel ; However now we may wonder and admire , not being in case to take it up fully or understand the same , before we arrive in the Land of Light , where that which is imperfect , shall be done a way ; The Apostle calls it a Mystery , yea , a Great Mystery , Eph : 5.32 . 2. Though it be a great Mysterie , and so above our uptakings ; Nevertheless , that we may understand so much thereof as is needful for our Comfort and Growth in Grace , let us consider that this Vnion in Scripture is held forth under diverse Similitudes . ( 1. ) Under the Similitude of the Union between Man and Wife in Marriage , Ephes : 5.31.32 . As Man and Wife become on fl●sh , so Christ and the Believer become one Spirit , 1. Cor. 6.16 , 17. Therefore he is spoken of , under the name of a Bridegroom , and the Church is called his Bride through the whole Song of Solomon , and John tells us Chap. 3.29 That he that hath the Bride is the Bridegr●●m , So we read Revel : 21.9 . Of the Bride the Lambs Wife : And as this is to express the usefulness and advantageousness of Christ to the Believer , and his Right and Interest in him , with what is his ; So it is also to demonstra●e , as an evidence of the former , the near Vnio● and Communion , that is be●ween Christ an● them , whereby they are made one . ( ● ) Under the similitude o● that Union which is between the Root and the Branches Ioh : 15.1 , 5. I am the Vine , ye are the Branches : See also Rom : 11.17 . Which points o● th● absolute necessity of their depending o● him , for influences of Life and Strength ; An● the necessity of their living and abidng in Him by Faith , for that end ; And so to suck 〈◊〉 and sap from Him continually , it holds forth also their close and inward Union wi●h Him that we in him are one Tree . 3 Under the similitu●e of that Union , whic● is between the head and the members . 1 Co● ▪ 12.12 . Therefore the Head of every Man Christ , 1 Cor : 11.3 . And he is the Head of 〈◊〉 body , Eph : 4.15 . and 5.23 . Col : 1. 〈◊〉 To shew that all the Influences of Life , wor●ing , motion and feeling , &c. are of him So that we live , move , and have our being of him ; And can do no more without him , than a body without a Head ; And therefore , there must be a near Union betwixt us and him . ( 4 ) Under the similitude of an Union betwixt the Foundation and the Building , 1 Pet : 2.4.6 . The Believer is built on him as lively stones , Christ is the chief corner stone of that Building , and it is in him , that all the building fi●ely framed together , groweth up into an holy Temple in the Lord ; In whom they also are builded together for ●nhabittation of God through the Spirit , Ephes : 2.21 , 22. Which manifests that the Believer cannot subsist wi●hout him , more then a house can stand without a foundation ; And therefore ●hey must lean on him , and be firmely united ●o him , other wayes they can neither stand nor ●ubsist . ( 5. ) Under the similitude that is betwixt the Body and the Cloathing , or Armour ; The Believer is said to put on the LORD Jesus Christ , Rom : 13.14 . For as many of you , as have been baptized into Christ , have put on Christ , Gal : 3. ●7 . And he is put on as Cloath to defend from ●he cold , and to cover their nak●dness , and ●lso for addorning ; So also is he pu● on as Ar●our for defending us against all spiritual enemies . ( 6. ) Under the similitude , that is betwixt the Accused and his Advocat , betwix●●he principal Debtor and his Cautione , who are as one person in Judgement ; Therefore it is , that the Believer is blessed with all Spiritual Blessings in Christ , Eph. 1.3 . Being choosen in him , v. 4. They are crucified with him , in a legal sense , Gal : 2.20 . They are dead with him , Rom : 6 8. Col : 2.20 . Buryed with him by Baptism unto death , Rom : 6.4 . Quickened together , and raised up together , and made to sit together in Heavenly Places , Ephes. 2.5.6 . Planted together in the likeness of hi● Death , and shall be also in the likeness of his Resurrection , Rom : 6 5. Yea , and their Life is bid with him in God , Col : 3 3. So are they said to be heirs , and joynt heirs with him , Rom : ● . 17 . All which palpably hold forth a real and legal Union betwixt Christ and Belivers to their Joy , Comfort , and satisfaction : Christ being their Cautioner , stands oblidged for them , and answers in Judgement for them , as a Head and publick person appearing for them . As Adam , was in respect of his posterity , so ●his second Adam , this last Adam , as he is called , 1 Cor : 15.45 47. Who is a quickening Spirit , and Lord of Heaven , he appears as a Head , and publick person , all his Spiritual posterity , he binds and oblidges himself for them , in a Covanant with GOD ; And having satisfi●d ●or them , he is risen from the dead , and became the first fruits of them that sl●p● ; And in him shall all his Spiritual seed be made alive , v. 22 , 3. This Vnion is held out to us in some other Expressions , which are most pathetick and condescending ; As when Christ and they are called one seed , Gal : 3.16 . One Body , 1 Cor : 12.13.27 . 1 Cor : 6.16.17 . And make up one Mystical Christ , 1 Cor : 12.12 . 4. This Vnion , is inward ; It is a mutual in-being , for as here , he is said to be in us , and Rom : 8.10 . Gal : 2.20 . 2 Cor : 13.5 . Ephes : 3.17 . So , we are said to be in him , Rom : 8.1 . 1 Cor : 3 ▪ 1. 2 Cor : 1.21 . and 5.17 . and 12.2 . Rom : 16.7 . Philip : 3.9 . and. 4. ●1 . He in us , and we in him , Ioh : 14.20 . O how wonderful and inconceiveable is this Vnion . 5. This Vnion hath some likness and resem●lance , with that Union which is betwixt the ●ather and Christ , Ioh : 17.11.21.22 . That they all may be one , as thou Father art in me , and in thee , and again , that they may be one , even as we are one . 6. This Vnion , is not only between Christ ●nd the Souls of Believers , but also between Christ and their Bodies ; For their Bodies are said to be Temples of the Holy Ghost , 1 Cor : ● . 19 . And by the vertue of this Union , their dead Bodies , shall be again raised in the last ●ay : For , if we believe that Iesus died , and rose ●gain , even so them , which sleep in Jesus , will God bring with him , 1 Thes. 4.14 . 7. This Vnion is not only near and inward , but also durable & lasting ; Therefore , he is no● only in us , but dwelleth in us , Ephes : 3.17 . And we are said to abide in him , Joh : 15 6.7 . And as we are dead in Christ , 1 Thes : 4.14 Rev : 14.13 . Even so , in Christ shall we be made alive , 1 Cor : 15.22 . And with him , 1 Thes : 4.14 . So , that death cannot loose that knot , otherwayes the hope and comfor● of the Believer , which proceedeth from thi● Union , were loose and unsure ; For if in thi● life only they had hope in Christ , they were of all men most miserable , 1 Cor : 15.19 . with Rom. 8.11 . 8. As it is excellent , near and inward , so greatly useful ; There being no life , strength working , moving , growth , or fruitfullness without it : — If any Man have not the Spirit o● Christ , he is none of his , Rom : 8.9 . Chris● Jesus must be in us , except we be Reprobate● 2 Cor : 13.5 . 9. We must be careful , not to have perverted uptakings of this Vnion betwixt Chris● and a Believer , or of Christs In being in a Believer ; That is , we are not to have carnal uptakings thereof ; As it were such an Union , as between the clay & the thing formed thereof , o● betwixt the vessel , and the water that is in it , 〈◊〉 betwix● things confounded and mixed togethe● in one : Nor are we to take it up , in a way an● wayes derogatory thereto ; As if it were a substantial Vnion , such as there is , among th● Persons of the Trinity , or between Christs GOD-●had and Manhood : Nor should we think prophanlie of it , as if it were a meer phansie or notion . But we are so to apprehend it , as a real , tho Mystical , Mysterious and Spiritual Union , having Real and Spiritual Effects in Life and Death , and after Death , to wit , Peace with God , Reconciliation , Redemption , Remission of sins , Justification , Adoption , Approaching to God with Confidence , Santification , Comfort , Joy in the Holy Ghost , a Joyful Resurrection and Eternal Glory . 10. As this Union is Spiritual in it self , so ●t is made up through a Spiritual Bond of Means ; For , as it is , through Faith on our part , Eph : 3.17 . So through the Spirit on his part , the which is promised in the New Covenant , Ezek : 36 27. Isa : 59 21. Christ hath promised to send him , Ioh. 15.26 . And he must abide with us for ever , I●hn . 14.16 . Therefore Christ and they are called one Spirit , 1 Cor : 6.16 , 17. But to come more particularly to the purpose , we shall now point out and demonstrate , ●n what respect he is to be in the Beli●ver , Christ in you : We may apprehend Christ to be ●n the Believer , in these respects . 1. As a King in his Kingdom , si●ting upon his Throne , Ruling and Defending it by his Laws ●nd Statutes , preserving it by his Wisdom from intestine Ruptures , Divisions and B●oyl● and by his strength and mighty Pow●r fro● Outlandish Invasions ; So is Christs Re●gni● as Head , Law-giver , and great Command● in the Souls of his People , by h●s Laws a●● Statutes ; So is he said to Reign over the house 〈◊〉 Iacob — Luk : 1.33 . with 1 Joh : 4 4. 2. As the Master of a Family in his ow● House , where he dwells with Contentmen● Ease , Satisfaction , Pleasure and Delight , 〈◊〉 beholding his House : Even so , Christ ●wel● in the Hearts of his People , Eph : 3.17 A●● therefore called his own house , Heb : 3.6 . And an habitation of God through the Spirit , Eph : ● 22. Christ standing before the door , promiseth to such as will open to him , to come it Revel : 3.20 . 3. Christ is in the Believer , as a Tradseman in his Shop , doing the Work of his Calling ; I say , so is Christ advancing the Work o● Grace in the Believer , for beliveth in them Gal : 2.20 . And if Christ be in you , the body i● dead because of sea , but the Spirit is Life , becaus● of Righteousness , Rom , 8 10. As the GOD this World , that is the Devil , is and dwel● in them , to who● the Gospel is hid , and wh● are lost , blinding the minds of them , whic● believe not , 2 Cor : 4.3 4. And as the prince 〈◊〉 the power of the air , that evil spirit doth wor● in the Children of disobedience , Ephes : 2 . 2● Even so , Christ having cast out this strong man , comes to the heart , and takes possession ●hereof , and worketh therein , what is well pleasing in his eyes . 4. Like into one in his obtained possession , ●nd in his Garden , deligh●ing himself in the ●njoyment of what he hath gotten and purchased : Even so is Christ in Believers hav●ng purchased them unto himself , and that with his own Blood , p●ss●ssing them as his own , and there deligh●e●h he himself as in his Garden , Song . 6.2 My Beloved is gone down ●nto his Garden , to the beds of Spices , to feed in ●he Gardens , and to gather Lillies . So , that this Expression , Christ in you , holds ●orth . ( 1 ) Christ reco0ncilled with them by Faith ; He stands no more at the door knock●ng , but he is let in , and there is peace betwixt Him and ●hem , he is come in . ( 2. ) Christs ●nward Affection to them ; He cannot but love ●hem , in whom he dwells and abides ; In whose bosome he layeth his head , and in whose Heart he hath his Throne . ( 3 ) ●hrists ●pecial acknowledging them ●o be his ransom●d Ones ; for his peculiar Treasure , for his House , and constant dwelling Place . ( 4. ) Christs working in them , the work of Holy●ess , and drawing in them more and more ●vely Draughts and Lineaments of his new ●mage , that the new Man of Grace ▪ may be ●tronger and stronger , & they made more and ●ore conformable to the Prince of their Salvtion in all the Graces of the Spirit . ( 5. ) Christs reigning and sweying his Scepter in the Soul ; And that his Laws are obeyed , his Statutes followed , and that there is no willing subjection to any other Master ; That Christ having cast out the old tyrant & usurper , he is acknowledged as the Alone and Lawful Soveraign . ( 6 ) Christs resting himself in his Love to them ; For where he loves , there i● his resting place , there he makes his abode , ( 7. ) Christs being in them , as their life , the Fountain and Well spring of all Life and Operations , Gal : 2.20 . ( 8. ) In a word , It holds sorth ●hat Christ is in them , to do in and for them , to bring them up to Glory , to lead them through difficulties , to strengthen them against opposition , to comfort them against discouragements , and to support them under crosses , and so in the end to bring them home . Question , But how is He in the Believer ? I Answer , He is there , not only as GOD ; For so is he over all , neither is he there meerly as Man ; For he is so in Heaven , at the Right Hand of the Father , where he must abide , until the times of restitution of all things , which God hath spoken by the mouth of all his Holy Prophets , since the World began , Acts. 3.21 . Bu● as Mediator , not in Person , but by his Viceroy , and great Lord keeper of his Room , the Holy Ghost ; For he is the Comforter , that ●hall ever abide with us ; And for whom Christ prayed the Father , and w●●m he was ●o send , Ioh : 14.16 , 17.26 . Io● : 15.26 , and 16.7.13 . Question , But is it by the Spirit himself , that Christ lives and abides in the Believer ; Or is ●t alone by the Graces , Effects and Operations of the Spirit ? Answer , By whatever of the two it be , by this way of Christs in dwelling , is every way strong ground of Consolation , and affords solide Joy , and a sure well grounded Hope of Glory . Notwithstanding , there are several Expressions in Scripture that seems to plead ●or the Spirit himself . As 1. The Believer is said to be the Temple of God & of the Holy Ghost , 1 Cor : 3.16 , 17. and 6.19 . Which gives to know more than that they have his Graces , as the design & ground of the Apostles reasoning holds forth , Know ye not that ye are the Temple of God ? And that the Spirit of God dwelleth in you ? If any man defile the Temple of God , him shall God destroy : For the Temple of God as holy , which Temple ye are . Here three times they are called GODS Temple , And not only so , but as if the Apostle would further lay forth the business , he adds , And that the Spirit of GOD dwelleth in you : All which may be said very properly of a Person , and more properly than of any work wrought by the Spirit . To the same purpose the Apostle speaketh , 1 Cor : 6.19 . What , know ye not , that ▪ your body is the Temple of the Holy Ghost , which is in you , which ye have of God — The Holy Ghost is said to be in them as a Temple . 2. The Spirit is spoken of as a Gift , with a d●fference from his Works and Effects o● Grace ; — Because the love of God is shed abroad in our hearts by the Holy Ghost , which is given us , Rom : 5.5 . Here is the Grace of Love wrought by the Holy Ghost ; And moreover the Apostle sayes , that it is by the Holy Ghost , which is given unto us ; So that the Holy Ghost himself is given as a special Gift , besides that of his Fruit and Operations in the Soul ; Compared with Ezek : 36.27 . And I will put my Spiri● within you . 3. Christ promises to send him in h●● Room , and mentions him alwayes as a Person ▪ that he will send to dwell and abide with them , to work in them ; ●o saith he , Iob. 14.16 ▪ 17. And I will pray the Father , and he shall giv● you another comforter , that he may abide with yo● for ever ( So that it is the Comforter himsel● that he promiseth here , and not simply h●● Comforts ) And who is this Comforter ? Eve● the spirit of Truth , whom the World cannot receive because it seeth him not , neither knoweth him , b●● ye know him : And as if this were not sufficien● he adds further , for he dwelleth with yo● and shall be in you : And yet further , v. 26. Bu● the Comforter , which is the Holy Ghost whom the Father will send in my Name , He shall teach you all things — So that the Comforter himself as distinguished from his teaching , is promised here , And Ioh : 15.26 . He is also promised as contradistinguished from his Operations , and testifying o● Christ. 4. The Believer is said to have the Spirit , So that they belong not to Christ , who have not have the Spirit of Christ , Rom : 8.9 . He is said to dwell in them , Rom : 8.11 . 1 Cor : 3.16 . 2 Tim : 1.14 . To be with them Ioh : 14.17 . And to be in them , Rom : 8.11 . — By his Spirit that dwelleth in you . 5. Not only doth the Spirit help our infirmities ▪ which is through Grace ; But the Spirit himself , is said to make intercession for us with groaninos which cannot be uttered , which āpears to be somewhat other , that is given them then the meer Graces of the Spirit ; And that because there immediately follows , And he that searcheth the hearts , knoweth what is the mind of the Spirit , Rom : 8.27 . 6. The Believer is said to be sealled with the holy Spirit o● promise ; And he is the earnest of our Inheritance , Eph : 1.13 , 14. And given as a seal and Pledge , Eph : 4.30 . The earnest of the Spirit is given in their hearts , 2 Cor : 1.22 So also 2. Cor : 5.5 . which seems to hold out more than his Fruits . 7. Therefore the Believer is commanded not only , not to quench the Spirit , Ephes : 5. 19. which may have respect to his Operations , and Indrawings of Grace in the Soul ; But also , not to grieve the Spirit , Ephes : 4.30 . Which seems to import the dwelling of the Spirit in them . 8. It is by vertue of this Union betwixt the Spirit and the believer , that their very dust is raised up in the last day ; so that God by the Spirit that dwelleth in them , shall quicken their mortal bodies , Rom : 8.11 . This Spirit then that dwelleth in them , must be somewhat else , then his Graces , for by these , the mortal bodies are not quickened . And he is called the Spirit of Him that raised up Iesus from the dead , 9. He is said to be sent forth into their Hea●ts , crying Abba Father , Gal : 4.6 . 10. David prayeth expresly , Psal : 51.11 . That the LORD would not take his Holy Spirit from him . Vse , 1. This is a noble point of Truth , and full of many grounds o● Comfort : And how could Believers other wayes then rejoyce , providing this Union betwixt Christ and them were believed ? Did they know that Christ were in them , keeping house in them , dweling with them , with joy and satisfaction , would it not make them sing under all adversity . And that upon a four fold account . 1. Upon the account of the great Honour which i● brought to them thereby , even to them , who formerly were meer cages of unclean spirits , and yet still have much coorruption abiding in them : That the King of Zion , who is King of kings , LORD of Lords , Heir of all , the Brightness o● his Fathers Glory , and the express Image of his Person , Heb : 1.3 . Who is the Image of the invisible GOD , the first borne of every Creature , Col : 1.15 . That he ( I say ) should come and loege with them , lodge in their Heart , within their Soul ; That he whom the Heaven of heavens cannot contain , that is High and Lofty , who dwells in Eternity , should live with such a One , and be united with such : O what incomprehensible Honour is this ! Elizabeth cryed once with great admiration , And whence is this to me , that the Mother of my Lord should come to me ? Luke . 1.43 . And may not the Believer with much more admiration cry out , And whence is this to me , that my Lord himself should come to me ? And not only so , but come to me , and dwell and abide with me ? 2. Here is great comfort on the account of profit and advantage : Have they the Heir of all things , so near to them and with them , living in them , what can they then want ? For if Christ be theirs , all things are theirs , life , death , ●hings present , and things to come , 1 Cor , 3.22 , 23. Hath GOD given Christ , and shall he not with him also freely give us all things ? Rom : ● . 32 . And what can they lack that have all things ? what can they want , who have Him in them , in whom dwells all the fullness of the God head bodily ? Col : 2.9 . What want they who have Heaven ? And can they want Heaven within them , who have Christ within them ? They are compleat in him , Col : 2.10 . Which is ●he Head of all principality and power . 3. Here is comfor upon the account of safety ; Who , or what can harm them , who have preservation or salvation wi●hin them ? Christ the Author of Eternal Salvation within them . O what security for them , in whom he is ! What can tribulation or distress , or famine or n●kedness , or peril or sword do to such ? can they separate him , who is become a Habitation for Christ , from the love of GOD , which is in Christ Jesus ? No , no ; can the ship drown wherein Christ is ? Can fire or water , harm a Soul , who is a Habitation for Christ ? What can satan do against Christs lodging ? Can he , or dare he cast it down ? 4. Here is Comfort upon the account of security and tranquility : For who can weaken and endamage their right to Glory , that allready have begun Glory in the soul , to wit , Christ the hope of Glory ? can satan or the world make such an one miserable ? No , surely ; greater is He that is in them , then he that is in the world , 1 Ioh : 4.4 . What surer pledge of Heaven and Salvation , can the soul have , then a begun possession ? What is Heaven , other then a life of Communion with GOD , in the nearest and strictest degre● ? And 〈◊〉 stricte● Union can any have with Christ than to have him in them ? Vse , 2 Unbelievers and strangers ●o Christ , may hence gather these princ●pal Points for their better improvement o●●he ●oresaid Truths . 1. Have n● mean ●hough●s ●f ●he life and state of B●liev●rs ; You s●e to what they are ●x●l●ed , h●wever contemp●able in the eyes of ●he World : despise you such an incomprehensi●le ●●ch advantage ? I● is no such despic●ble and mean Life as , you phansie : Have then a higher esteem thereof , if you would be truely Wise. 2. Again , on the other hand , ponder seriously , what a fearful and m●serable condi●ion i● is , wher●in ye are who are strange●s to Christ ; And in place of Christ in you , the H●pe of Glory , ye have satan ●n you , working th● w●●ks of darkness , blinding the mind , left the light of the glorious Gospel ●f Christ , who is the Image of God , shouuld shine unto you , 2 Cor : 4 4. Be●ng without Christ , ●o ye have no hope strangers from the Covenants ●f promise , and without God , Ephes : 2 21. Without a Leader and Commander , Isa : 55. Without Protect●on or ●oy , and w●thout ●ll that ●s good . 3 Do no● only think on it , ●ut dwell on the thoughts of it , until that your ●earts be wrough● up to a real sorrow and ●rief , that ye have been so long in such a con●ition , and have keeped Christ so long at the door , and so have foresaken your own Mercies , and have loved death rather then life Ionah . 2.8 . Prov : 8 36.4 . Endeavou● earnestly to win free of this estate , and to b● Partakers of this singular and unspeakable advantage , to have Christ in you . Seek unto to him , who hath the Kings keys , and the k●ys of of David , and that openeth and no ma● shutteh , That he may put his hand into the hol● of the lock , and cast open the leaves , and unbolt the dear of your heart and come in . 5 ▪ Whatever ye do , Be carefull that ye w●on● none of them , Ye see who is near han● them , and whose House and Habitation ●hey are : Do ●hem no hurt , left ye bring on you● selves , the wrath of him that dwelleth i● them . Vse , 3 For Application of these comfortable Truths aright , there are several Dutie● required of Believers themselves . 1. They must make use of Christ for Light Counsel and Direction in all their wayes ; Seeing ●e is so near unto you , that he is even within you , then make all your difficulties know● unto him ; Undertake nothing without his Advice : Believers are to trust in the Lord wit● all ●heir heart , and in nothing to lean unt● their own understanding , acknowledging him in all th●ir wayes , and he shall direct thei● path● , Pr● : 3 5.6 . Thus therefore , as the● received Christ Jesus the Lord , so should the● walk in him , Col. 2.6 . Setting him up for their Patern and Example , and so walking as be walked in the World , in all Humility , Pati●nce , Love , Zeal , Holiness and Uprightness , ●hat thereby it may appear that Christ is in ●hem , and that they are rooted and built up ●n him , and established in Faith. 2. They must lay to Heart that great Duty of growing in Grace , and bearing Fruit in him , Ioh. 15.2 . That this Union with Christ may appear ; For when found fruitful in him , ●hen it appears that they are united unto a Fruitful and sappy Root , and that the foun●ain of Life and influences is in them : And on ●his account are they to be the more diligent in ●hese following Duties . As 1. Live in the constant and real Convictions of your Impo●ency to do any thing of your selves , knowing ●hat ye are not sufficient of your selves , to ●hink any thing as of your selves , 2 Cor. 3.5 . ● . Acknowledges that all your sufficiency is in Christ , through whom ye can do all things , ●hilip . 4.13 . Believe his All-sufficiency and ●eadiness to help and bear through Difficulties , ●ll such , who will imploy him and his Grace . ● . In confidence hereof , go to him for help , ●epend on him for assist●nce , according to the ●romises , lay the weigh● of the Duty on him ●y Faith. 4. Lean and rest on him by Faith : ●nd so venture upon every commanded Duty ●ith uprightness of Heart . 3. The Believer must lay to Heart the Du●y of rejoycing in him , and of boasting alone in him : And that in these respects . 1. As having all what they have , in and through , and for him alone : As also all they have to expect for the making of them compleatly happy , must run through this Channel , so tha● the Believer is alone Compleat in him , Col. 2.10.2 . Because they will find all their wants , through Lo●ses , Crosses , Tossings , sharp D●spensations , &c. Richly made up in Him , in whom Dwelleth all the fulness of the Godhead Bodily . Col. 2.9 . For He is in the● , 3. Because , that through Him they are brought to the highest pitch of Honour and Credite imaginable , as having Christ abiding and dwelling in them . 4. Because that through Him they have the ●urest hope of seeing God , and of dwelling in Glory eternally ; For Christ in them is the hope of Glory . 5. Because that in Him they have cause to triumph over Death , Hell , the Grave and Corruption , and over a Body of Death , Rom. 7.24 , 25. 1 Cor. 15.55.6 . Because they have him near at hand , to go to , is all their Needs , Miseries , Doubts and Questionings , Weakness , &c. He is ever at hand , for he is in them . 4. Seeing Christ is come so near unto them , that He is in them ; so they are to keep near Communion and Fellowship wi●h him ; and that in these following respects . 1. That they converse with him in their thoughts , separating themselves from all others , singly to speak with him , adoring and admiring his Love and Condescendency towards them , and with delight continuing in the Meditation of his Person , Offices and Mediatory Works , &c. 2. That they be often speaking with him in Prayer : And thus keeping up a Correspondence with him , laying out all their wants before him , pouring out their Souls in his Bosome , going to him on all occasions . 3. That they seek advice of , and consult him in all Emergents , attempting nothing , without giving him notice first thereof . 4. That they set h●m up con●inually as their Patern , that they may be Followers of God as dear Children , Ephes. 5.1 . He ha●h left us an example , that we should follew his steps , 1 Pet. 2.21.5 . That they unbosome their whole Secrets to Him , seeing He is their Heart and bosome Friend , and seeing this is the real and sure token and demonstration of resting in , and crediting of Him. 6. That ●hey approach unto Him , or unto God through Him , with all Christian freedom and familia●ity , with an assurance of accep●ance , seeing He is come so near to the Soul : For in him , We have boldness and access , with confidence by the Faith of Him , E●hes 3.12 . And through Him we ●oth have an access , by one Spirit unto the Father , Ephes. 2 18.5 Seeing it hath pleased Christ , ●o worthy and excellent a Guest , to take up Lodging in the Souls of Believers , they must beware of g●ieving Him : We should be loath to let a good Guest go to the door upon the account of our incivility . Now among other things , these following will grieve Christ and and provoke him to depart , ( 2. ) In case we have not that high esteem of Him as we ought ; any will soon weary in Company , where affronted and slighted . ( 2. ) Providing due honour and Respect to him be not intertained and fostered , notwithstanding of all our forementioned freedom and familiarity with him : For homliness must not spill good Manners . He is a great King and Jealous God. A Sen Honoureth his Father , and a Servant his Master : If then I be a Father , where is mine Honour ? And if I be a Master , where is my Fear ? saith the Lord of Hosts , &c. Mal. 1.6 . ( 3 ) Providing we have not strong , hearty , and sensible desires after him : For as Love and Kindness waxeth cold , so Friendship dryeth up . His Love i● strong , and love must be answered with love , otherwayes it turns into Jealousie ; He is a jealous Lover ; And as his Love has mounted far above all Love , yea above all the Love of Women , though distilled into one : Therefore we should carry our selves , as ever sensible hereof , continually praying that ou● Hearts might alwayes be directed into ●he Lor● of God , 2 Thess. 3.5 . And we keeped there●● Iude v. 21. And may abound yet more and mor● Phil. 1.9 . ( 4. ) Providing we be carnally minded , this will chase him out of the Soul ; Because the Carnal mind is enmity against God , Rom. 8.7 . ( 5. ) Providing we give free access to inward Corruption , that will exceedingly grieve him : For he is come expr●sly into the Soul , to break that yoke of bondage ; And to deliver the poor Soul from the Tyranny of Sin : And when man willingly subjects unto his unreconcilable enemies , it is a direct and open declaring , and proclaiming our unwillingness to intertain him longer in the Soul , and a seeking these beastly , self and Soul-ruining Lusts and Desires above him : An● that cannot but grieve him , when he sees Satans company more prized then his . ( 6 ) Providing we disesteem and undervalue his Doctrine , Leading , Counsel and Advice , resisting his Motions , and tr●mpling on his Laws ; This will make him weary of his Lodging , when we are not so ready as formerly to do what a Friend desires us , and when not so willing to take his Advice , and to follow it , then it is a Symptome , that we are jealous of him , and wearied of his company . ( 7 ) Providing we be lazie and sloathful in Duty : This will grieve the Spirit , because he is dishonoured thereby , and in effect declared to be a dry sapless Root , when the branches in him are seen without Fruit , notwithstanding o● all their fair leaves . 6. Is Christ so affable and gracious , that he takes up lodging in poor Souls ? Then they should heartily welcome him , and let him know so much : And that 1. By giving him the Throne , and the head of ●he Table , with the best place in the House , for he is worthy : He is the Lord of Hosts , the Master , the Husband , the kindly Suitor ; Hereby we manifest our high esteem and burning Love towards H●m , as knowing that none is to be compared wi●h him . 2. To make him the more welcome , we should call in all our scattered Desires and wandering Aff●ction● , which now are spent and set loose in hunting after the scum of empty shaddowy Vanities , and g●ther them in , and direct them all towards him ▪ as to the Center : As being only worthy of a●l Love and Affect●on ; for He is altogether a●d wholly Lovely , Song 5 16 And the Desire of all Nations , Hag. 2.7 3. We should to the u●termost of our Power , lay out our selves 〈◊〉 Him , sparing no cost nor Labour to pleas● Him , and to evidence our sincere affections towards him . 4. We should give him his whole will and Command over us , and over what is ours ; so that all our Power , Wisdom , Will , Conscience , Memory , Affections , &c. With all the Members of our Body attend his Command ; so as he might ever freely take and dispose of us and ours , according to his good pleasure , without opposition or gainsaying , whereby he might be the more freely Master of the House , and freely make us● of all , according to his Will. 5. We sh●uld side with him against all that would oppose him in our Souls ; And by his Au●hority , and through his Strength , we should put to the door , all that are enemies to him and his Interest in our Soul● : were it the right eye , or the cutting ●ff of the right hand , if in opposition to him . 6. We should with cheerfulness and outstreched Hearts , run in the wayes of his Commandments , and do his will with delight and readiness , and seek to know what might please or displease him , tha● the one might be done , and the other eshewed , whatever might follow thereupon . 7. Hath Christ so far honoured the poor Believer , as to come under a roof with him , yea as to come into his Heart , to dwell and abide there ; And should they not s●●k all occasions again to honour him ? Namely , 1. They should put the Crown upon his Head , and behold King Solomon , with the Crown , wherewith his Mother crowned him , in the day of his Espousals , and in the day of the gladness of his Heart . 2. They should earnestly and carefully observe all the Precepts and Ordinances in the Wo●sh●p , whereby he is publickl● and solemnly served and honoured in the World ; This is the honour and open Testimony of Respect he calls for The sons of Eli , honoured him not thus , ne●ther Nadab and Ab●hu , nor Vzza , nor the Bethshemites , wherefore his fierce anger was powered forth against them . 3. They should recommend him to the Love and Esteem of others , speaking good of him in all Companies , laying forth his Beauty and desireableness at the Bride doth , Song . 2. And so engaging and perswading others to love him . 4. They would so carry themselves , that others that look upon them , may see a desireable Lovelyness and Beauty in Christianity , That is , by walking chearfully in the wayes of GOD , that others may not be scarred therefrom , through their sad and dejected carriage , as if there were no reason of Joy and Gladness of heart in the Service of GOD , and as is he were an unkindly and hard Master , whom they serve . 8. Is Christ himself within the Believer , then surely they are called to walk so , that all that notice them , may distinctly see , and freely say , that such have not only been with Christ , but that they are continually with him , and he with them , and that he lodges and lives in their Souls : And for that effect . 1. They should have a care , that they be not conformed to this world , but transformed by the renewing of their minds , Rom : 12.2 That it might be manifest , that they serve another Master , then the world serves , and that they are moved and led by another Spirit . 2. Their hearts should be lifted up in the wayes of the Lord ; As it was with the Heart of that good King , 2 Chron : 17.6 3. Their walk and carriage should be singular , Heavenly and Spiritual , as being above the World , and the vanities thereof , as having their Hearts and desires in Heaven , Where Christ sitteth on the Right Hand of GOD , Col : 3.1 . And as having their Conversation in Heaven , Phil : 3.20 . And as it becometh the Gospel , Phil : 1.27 . Having Christ in them , so should they be dead and crucified to the World. 4. Thus having Christ in them , whose eyes are at a fl●me of fire , who sees their whole carriage , and knows the frame of their Hearts , they should endeavour in their whole carriage and walk to be upright and without hypocrisy , that they may present themselves pleasant before him , who sees the secrets of of the Heart ; For our rejoycing is this , saith the Apostle , 2 Cor : 1.12 . The Testimony of our conscience , that in simplicity and Godly sincerity , no● with fleshly wisdom , but by the Grace of GOD , we have had our conversation in the World , &c. Wherefore laying aside — all guile and hypocrisies , — 1 Pet : 2.1.5 . They should then make it appear that Christ is in them , by serving him after a lively manner ; So it is not sufficient to follow Duti●s , but to perfo●m them as living in Christ , or as having Christ , living in them , as having the Fountain of Life within them , and the Bread of Life ; Therefore are they to present their bodies a living sacrifice unto GOD , Rom : 12.1 . And shew forth themselves as lively stones — built up a Spiritual House , — 1 Pet : 2 ●5 . 6 . They must also make this evident by their Zealous way of walking , seeing Christ hath a loathing at lukewarmness , Rev : 3 15 : 16. That they are Zealous of good Works , Tit. 2.14.7 Their Christian carriage should fill them with Joy and Gladness , as delighting themselves in the Law of the LORD , and rejoycing in serving and pleasing of him . 8. They must walk in the fear of the LORD , and be in his fear all the day long , and carry themselves circumspectly and tenderly , as in the sight of Jesus Christ , who is in them , and locketh upon them , wherever they be , and in whatever they are doing . 9. Is Christ come into their Souls to work his work , then the● should not suffer him to be idle , bu● g●ve him employment : He accounts Employment the greatest Friendship , and best Reception that we give him ; To wit , 1. That he teach and lead them in the wayes of GOD ; Thus he getts Employment as a Prophet . 2. That he command and lead them as a King ; Wh●reas ● corruptions diverts from following the Dicta●es of his Spirit ; He is given for a leader and commander to the People , Isa : 55.4 . And for that end , he must be employed . 3. Tha● he w●sh ●hem from their da●ly polu●ions , seeing he i● a fountain opened to the House of David , and to the ●nhabitants of J●rusalem , for sin and uncleanness , Zach : 13.1 . His blood cleanseth us from all sin , 1 Joh : 1.7 . And he is faithful , &c : ● : 9.4 . That he pray for them as an Advocate with the Father , being a Propitiation or at●onement for their sins , 1 Ioh : 2.1 , 2. — Seeing he ever liveth to make intercession for them , Heb : 7.25 5. That he renew & sanctity them wholly in Spirit , & Soul , and Body , that he renew them wholly in the inward Man ; So that the new Man of Grace may grow , and corruption may be brought under . 6. That he strengthen them , with all might , according to his Glorious power , unto all patience and long s●ffering with Joyfullness Col : 1.11 . That he may grant them , according to the riches of his Glory , to be strengthened with might by his Spirit , in the Inner-man , Ephes : 3.16 . That they may be strong in the Lord , and in the power of his might , Ephes : 6.18.7 That he may refresh and enliven the● , when sicking and fainting under fears , weakness , outbreakings of corruption , hidings of the Lords Face , or such like . 8. In a wo●d , that he may make them confident of this very thing , that he who hath begun a good work in ●hem , will pe●form it , until the day of Ies●s Christ , Phil : 1.6 . That in him they may perfect their Holiness in the fear of G●D , 2 Cor : 7.1 . That so the work may be C●owned to his Glory : That they may be presented to him , A glorious Church , not having spot or wrinkle , — but that they should be Holy and without blemish , Ephes. 5.27 . 10. Seeing Christ is so near them , that he himself , is in them , so they should have their retreat to him , in all their difficulties , for help and deliverance : And that 1. when distempered wi●h doubtings and discouragements an●nt their State , present frame , or Duties : For with him is the Fountain of Life , and in his Light shall we see Light , Psal. 36 9.2 . When they are assaulted with sinking dis●ouragements , so that they cannot stand and subsist under their burdens : For in him alone , and in the strength of his power , can they be strengthned : He can make them renew their strength , and mount up with Wings as Eagles , to run and not be wearied , Isa 40.31 , 3. Or when disordered with outward losses or crosses ; For he only can make up all their losses , and fully satisfy , being an incomparable portion , Ier. 10.16.4 . When they are confounded with fears , whether from the breaking forth of Corruptions , or from the deceitfulness of their own Heart , the cuningness of Satan , the weakness of Grace , the accusations of Conscience , &c. Seeing he is a present help upon all occasions , and easily with a blink of his Countenance , can drive away all these clouds and grounds of fear . Having now gi●en some Observations of these words , Christ in you ; We come now to speak of them , in so far as they are the ground of the hope of Glory : And so they teach us , that Christ in the Soul , is a most sure , clear and certain ground of a lively hope of Glory , which we shall manifest and confirm with these Scriptural Reasons . 1. All such in whom Christ is and Lives , He hath purchased and bought with his Blood , Gal. 2.20 . Christ liveth in me ( saith he ) and then addeth , Who loved me , and gave Himself for me . Such are bought with a price , both Soul and Body , 1 Cor. 6.20 . And seeing Christ hath bought them so Dear , and taken possession of them , as of his peculiar Treasure , what is there that can afford ground once to call in question ▪ or doubt of their Salvation , they are bought unto Glory , and Glory is purchased unto them , and Christ possesseth them as such , and so they are certain of Glory . 2. There is no condemnation to them which are in Christ Iesus , Rom. 8.1 . And who are in Christ , the same hath Christ in them , as is clear from what fol●ows in that Text , ver . 9.10.3 . That Christ is in the Soul , sayes , that however they were once without Christ , yet now are they made ●igh by the Blood of Christ ; Who is our Peace , ●nd hath reconciled us unto God , Ephes 2.12 , 13 , 14 , 16. Reconciled Souls shall certainly possess Glory . 4. Christ is called our Life ; And our Life is hide with him in God , Col. 3.3 , 4. They then that have him in them , may be ●ssured of Eternal Life . 5. Such in whom Christ lives , shall be Filled with all the fulness of God , as we see Ephes. 3.17 , 19. That is , until begun Grace here , be perfected in Glory hereafter , where we shall be filled fully and compleatly with the fulness of God , enjoying his pres●nce in immediate Communion with him , so full as we shall be able to contain . Ioh. 17.23 , 24.6 . Christ is made for all such , Wisdom , Righteousness , Sanctification and Redemption . 1 Cor. 1.30 How then can they be deprived of Salvation ? 7. Such are the Children of God , as the Apostle saith Rom. 8. Who are led by the Spirit , have the Spirit o● Christ in them , ver . 9 , 10 , 11. For as many as are led by the Spirit of God , they are the Sons of God , ver . 14 And if Children , then Heirs , Heirs of God , and joynt Heirs with Christ , ver . 17. So that Christ in them , must be a certain and sure hope of Glory 8. Providing Christ be in them , then The Spirit is Life ( saith the Apostle , Rom. 8.10 . ) Because of Righteousness : That is , their Soul and Spirit is already living , by vertue of Christs Righteousness , and the Life of Glory is begun in them , therefore they shall live the Life of Glory hereafter . 9. These that have Christ in them they have received Abundance of Grace , and of the Gift of Righteousness , through Christ living in them ; And so shall certainly Reign in Life by Him , Rom. 5.17.10 . Such who have Christ in them , they are quickned together with Him , yea they are raised up together in Heavenly places in Christ Iesus . Ephes. 2.5 , 6. Christ takes possession in their Name , and they in him , as their Head and Agent : And so in effect , and in respect of legal Certainty , they have present possession of Glory ; so that Christ in them , must be the assured hope of Glory . For further clearing and confirming hereof , observe these following Considerations . To wit. 1. That Christs being and living in the Soul , gives us to know the greatest Love and Respect He hath for that Soul : And whom he Loves . He Loves unto the end , Ioh. 13 1. And what can separate the Soul from his Love , Rom. 8.38 , 39.2 . Christs coming into a Soul , intimates his union therewith , which union is fast , and who can loose it ? And being one with him , and united with him , so they shall be alwayes with him : He hath prayed , that they might be with him , wher● he is , that they might behold his Glory , Ioh. 17.24 . He will not want his Servants : For where he is , there they must be also , Joh : 12.26.3 . Christs being in the Soul , holds forth his protection ; He ●s in them , to own and defend them ; & who can wrong them whom Christ defends ? Whom Christ defends , the Father defends also , Joh. 10.27 , 28 , 29 , 30. My sheep hear my voise , and I know them , and they follow me . And I give unto them Eternal Life , and they shall never perish , neither shall any man pluck them out of my hand . My Father which gave them me , is greater then all , ●nd no man is able to pluck them out of my Fathers hand . I and my Father are one . 4. Christ is in them , taking possession of them , as of his own purchase : And who shall , or can take his Possession over his head ? Because greater is He , that is in them , then he that is in the World , 1 Joh. 4.4.5 . He is in them , as fitting and preparing them for Glory , and Sanctifying and cleansing them , With the washing of Water by the Word : That He might present them to himself a Glorious Church , not having spot or wrinckle , or any such thing , but that they should be Holy and without blemish , Ephes. 5.26 , 27.6 . He is in them by his Spirit , as the pledge and earnest of Glory , Ephes. 1.13 , 14. 2 Cor. 1.22.7 . In a word , that he is in them , is begun Glory , Glory in the Seed , and in the out-sprouting : He is in them , working the work of Grace , and that is the foundation of Glory : Here they have begun Communion with him , and that shall never be broken off , but be carried on to a more imm●diate , sweet , full , and uninterrupted Fellowship in Glory ; so that Christ in the Believer , can be no other thing then the sure hope of Glory . Vse 1. This Truth makes way for confuting 1. Papists , who are against assurance of Salvavation , and who defend and teach , that we are to fear and doubt all the dayes of our Lif● ▪ For if Christ in us , be the assured hope of Glory , then undoubtedly ▪ some of these , in whom Christ dwelleth attain to this assurance : For some of them come through Grace to see , that Christ dwells and abids in them . 2. It is for confutation of Arminians , who lay a sure foundation for the doubting of Papists , in ●aying , that the Saints may fall away , and that wholly and finally : But providing that were true , then Christ should not be the Hope of Glory in the Saints : For , according to that Doctrine , he could be in us to day , and not tomorrow , and so his being in us , could be no hope of Glory . 3. It is for confutation of Antimonians , who deny Sanct●fication to be any evidence of Justification ; notwithstanding we see that Christ in Believers , is a sure and fast ground of the hope of Glory : Now his being in them is through the work of Sanct●fication . 4. For confu●ing of poor deceived Souls , who build their Hope of Glory on some other thing . As ( 1 ) Upon an imagination that God is merciful ; which can afford them no more ground of the hope of Glory , then to all living , yea then to Devils . ( 2 ) Who build their hope upon their naked fancy of their good Heart , which is most false , the Heart being Deceitful above all things , and desperately wicked : So is it an undoubted token that Christ is not in them : For since He i● Light , so should he discover their deceitfulness unto them : So that it can never be a ground of Hope , but a sufficient foundation of a real imagination , and of a dreadful deceit . ( 3. ) Who build their hope upon their innocency and freedom from scandalous out-breakings ; with the Pharisee Luke 18 Yea a Heathen will pretend more then they . ( 4 ) Who build upon their Civility and Sobriety , which readily they may have through a soft nature & humor , through good education , & corrupte● by ends , which may be a ground of self-deceiving , though never of the hope of Glory . ( 5. ) Who bui●d on ou●ward diligence and carefulness , after publick Worship , wherein a Pharisee may go beyond them , and which at most but holds forth , that they have a Name they live , and yet are dead . Dead and formal Worship , is no assured hope of Glory . ( 6 ) Who build on the forsaking some Lusts and former evil practises , to which they were formerly addicted ; whereas notwithstanding Satan may have a sure and certain Poss●ssion of their Soul. Vse 2. This Truth serves to inform us of these two . 1. That the state of these , who are yet without Christ is very sad , and lamentable : For if without Christ , they have no hope of Glory : And what have they then , though they had the World at their disposal , and were swiming in Pleasure● ? Alas ! they want that , which might sweeten the want of all other things , to wit , the hope of Glory . 2. That the condition of those , who have fled to Christ , and have gotten that noble Guest , Christ in them , is unspeakably happy : For let their outward Estate be here in the World , what it will , they may Sing in the hope of the Glory of God ; having Christ in them , so they have the assuredest hope of Glory imaginable : They have Christ , who is the whole Covenant whereby Glory is ensured : They have him with●n their Souls , who already hath given them the possession of Glory , fitting them to have a Portion in the Inheritance of the Saints in Light : And who takes possession of them , that he and they may never more be separate . Vse 3. This Doctrine contains also in it a Reproof . 1. To Unbelievers who notwithstanding they be wholly without Christ , and his Spirit , nevertheless dreams and imagins , that they have an undoubted right unto Glory ; And so deceives themselves wi●h a vain and ungrounded hope , that all will be well with them at last . 2. For reproof to Believers , who have this assured ground of hope , nevertheless improves it not for their comfort and encouragement : But holds themselves up with doubtings and scruples concerning their Right and Inheritance ; taking heed to the lying whisperings and temptations of Satan , and so lives in Terrors , sinful Fears and Unbelief , whereby they wrong and grieve the noble Spirit , who hath taken up quarters in their Soul , even for that end among others that they might have a lively hope of Glory and thereby be supported under the pressure of Terrors and Fea●s , strengthened against th● Soul troubling injections , and heart-distur●ing temptations of Satan , and comforted against all discouragements Vse 4. Th●s Doctrine ●olds out these following Duties to the Unbeliever . As 1. They ought to Labour to have this Truth , deeply rooted in their Hearts , that before Christ be in them , they can have no well grounded hope ever to see God in Glory . 2. That herein they are to be convinced of the necessity of giving ear unto the Call of the Gospel , and to give obedience thereunto , which is ( as we shall after hear ) that we receive Christ , the Prince of Life in our Souls . 3. That therefore there should be nothing so desirable to them , as to have Christ living and working in their Souls ▪ and to rest on nothing less for a satisfying ground of the hope of Glory . Vse 5. This Truth holds out unto us , the sure ground of the consolation of Believers , in whom Christ is : O! what cause of gladness and rejoycing have they , go as it will with them in the World : For though the World frown upon them , nevertheles● they may rejoyce in the Hope of the Glory of God , what●ver ground of sorrow , they may otherwayes have , as they see how it fares with them in the World , yet when they look within , and beholds the footsteps of Christ walking within them , and the Fruits of his living and abiding in them ; so may they raise up themselves with unspeakable and excellent joy . Objection , But it may be asked , how comes it then , that even such are more filled with fears and anxieties then others , concerning their Eternal Happiness and lively hope , and are continually in fears and doubting , possessing their Life often in sorrow ? Ans. 1. It is one thing to have Christ in us , and another thing to see him in us ; This is a new and different Gift : And God may give the one , when he thinks good to with-hold the other . 2. The Lord may thus for wise and holy ends measure out his Favours : As he is a Soveraign , so he is also wise ; he doth what he will , and yet doth all in deep Wisdom , for wise and holy ends : The Lord may have a high and Soveraign hand in this business , and may find ●t necessar , so to keep them humble , tender , wa●chful and diligent in Duties : For he sees that readily , did they see how rich they were , they would forget bo●h God and themselves , not being well ball●ssed to carry such a high Topsail , and that thus they might come to boast and turn secure , and give too much advantage to Satan to assault and overcome them . 3. They may read●ly have a sinful h●nd therein themselves : And that ( 1 ) When they give too much heed to the lying Injections and temptations of Satan : It is not safe to entertain discourse with such an enemy , who is a Lyar and a Murderer from the beginning : He is too great a Sophist and Disputer for us . ( 2. ) When they give too much way to corruption , which darkens all , and gives Satan advantage and occasion to accuse of Hypocrisy , and to alledge and say , providing Christ be in you , how is it so and so ? ( 3 ) When by the false Injections of Satan , they Nick-name the work of Christ in them , consenting to the reproaches of the enemy , and joyning with him in affording Objections against all the work of Grace in their Soul : And thus having filled their mind with prejudices against themselves , through the instigation of Satan , they are not in case , either to receive , or accept of any right Information concerning their Souls . ( 4. ) It may also f●ll out through their misunderstanding the true Nature and work of Grace , and of Christs being in them , imagining that nothing can be called or reckoned Christ in the Soul , but an exceeding great out-letting of the Spirit , carrying the Soul over all difficulties , accompanied with great joy and gladness , and with an eminent and great degree of Sanctification . Vse 6. This Truth exceedingly calls for a narrow Tryal , viz. If Christ be in us or not : And because it is a material business we shall therefore speak the more to it . 1. We shall lay forth some false Marks , by which many deceive themselves , both on the one hand , and on the other . 2. We will give you some true Marks , where you may judge in this matter , In speaking to the false Marks , we must have our eye upon two sorts of Persons , and so speak to the Marks , whereupon each goes to work and deceives themselves : Some have Christ really dwelling in their Soul , and yet nevertheless imagine , that it is not so , upon ●uch and such grounds , that they perceive in ●hemselves , which they judge cannot consist ●ith Christs living in them : Others again , have ●ot Christ in them , notwithstanding imagine ●hat he is in them , by reason of such and such ●hings , which they judge to be real Marks of ●hrists being in them . And both the one and ●he other , are deceived with false grounds . As to the First , viz. Such who have Christ ●eally in them , and nevertheless will not be ●onvinced thereof : They may mistake on these ●nd the like grounds . 1. Because they are no wayes like to these ●aints , whereof the Scriptures make mention , 〈◊〉 whom was the Spirit of Christ ; Neither like ●ose , who now live , who have Christ in them : ●s if ( forsooth ) all were Christians of the ●●me Magnitude , Age , Strength and Liveli●ess ; As if there were not in Christs Family , young Children as well as old , young Centinels , as well as Lively , Strong and great Warriors , 1 Cor. 3.1 . 1 Ioh. 2.13 , 14. A Child hath real Life , and is a man , though not a strong and able man ; yea the very Child in the Mothers Belly hath real Life ; and so many Children in Christ go to Heaven , for he carries the Lambs i● his Bosome . Isa 40 11. 2. Because they find not the Operations of the Spirit in them ; That is likewayes no true mark : For he may be in the Soul , and yet may be hide from the Soul , the Lord judging it fittest it should be so ▪ that he may hide pride from their eyes , and they ( as was said ) may be keep'd humble and sobbing all their dayes . The Spirit bloweth where he listeth , and after what manner he will. 3. Because they are dayly full of Fears and Jealousies , that all is not right with them : Hence they conclude , that providing Christ were really in them , then all their Questionings would be done away , and all their clouds scattered , and they would obtain a full assurance : But this is a mistake , Christ may be , and Faith in him may be , where this certainty is not , never was , and likely shall never be , until the Soul come within the view of the Land of Glory : Yea the Scripture is ●ull of such like Complain●s of the Saints , and of their often expressing their suspicions : It is the Disease that follows the Royal Blood , incident to the most Heavenly Spirits ; Moses David , Heman , Asaph , Iob , Ieremiah , the C●urch , Psal : 120. Lam : 1. and 2. and 3. ●nd 4 And that under the Church and Saints of the New Testament , as well as the Old , 1 Cor : 10.6 . Now these things were our examples , — with v. 1.1 . 2 Cor : 1 8 9 2 Cor : 2.11 2. Cor : 7 4 , 5 , 6. 1 Pet : 1.6 , 7. Yea Christ may be there , where the Soul through the power of temptation pe●emptorly concludeth , that he is not in them , ●therwayes woe to not a few . 4. Because Strangers to some sensible and ●omfortable manifestations , which some win ●t ; They see not , neither find they , as with ●ome , the Rayes and reall Blinks of his smiling Countenance : But this is no sure Mark ; Christ ●ay be , where these things are not , or other●ayes woe to many poor Soules . These are ●he free outlettings of his Love , wherein the LORD dealls as a Soveraign ; Allowing some ●o come near him , for so ●e thinketh fit , and ●thers to stand farther off , and think it suffici●nt , if but admitted to stand within the portall ●f his Pallace : All Subj●cts are not Courtiers , ●or all Courtiers alike high : The Mother will ●ake the one Child , and kiss and dandl● it upon ●he knee , and not the other ; So Christ takes ●ot all his Children into his Banqueting house , ●●ither spreads he his Banner of Love over ●hem , in a sensible manne● : Each one , is not ●ayed with Flaggons , and comforted with Apples ; Every one hath not Christs left hand unde● their head , and his right hand embracing them : Some must be satisfied , to want these manifestations , until they ascend into the Higher House . 5. Because they know not , what it is to have their Hearts lifted up in the wayes of the LORD ; They know not what that Joy in the Holy Ghost meaneth , nor what it is to chear themselves with Joy unspeakable and full of Glory . O is this sufficient ground to conclude , that Christ is not in them ? What a gross mistake is this ? Do all Christians attain to such high Attainments ? Alas ! Some must be well satisfied to creep to Heaven , and never once get up their back , untill they win within the very ports of Glory : Some in stead of rejoycing , must carry the tear in their eye , the whole way and never get it washen away , untill that Christs soft hand , once for all , wash it off , and then they shall weep no more , being arrived there , where no sorrowing nor sighing shall be heard , for then sighing and ●orrowing , must flee away . 6. Because their Graces shine not , nor have not that Beauty and Lustre , Which they believed to have had , Providing Christ were in them : Where Faith , Hope Love &c. is nothing to what it should , or must be , ( thin● they ) if Christ were in them . But they notl●● not , that there are degrees of Grace : All ar● not Saints of the first Magnitude ; Each ones Faith , ( even true Faith ) is not Assurance : Christ is , where the least grain weight of Grace is ; And sometimes Grace will go in litle Room ; Christ is , where there is but one smoaking Flax , and but one broken Reed . 7. Because they are not only without Comfort and Joy , but are also full of terrours , fears and trembling , whereof they imagine they should be free , providing Christ were in them : Alas , poor Soul , why thinks thou thus ! Were it so as ye imagine , what should have become of excellent Heman , Psal : 88.15 . Who from his youth up , was afflicted and ready to die , and was distracted with the Terrours of GOD , which he suffered . What should ye then say of the good King Hezekiah , who became to chatter like a Cran or a Swallow , and to mourn as a Dove , Isa : 38.14 . And of others whom we could name . 8. Because they see no Grace growing in them , all seems to be going back with them : I grant , it is most lamentable when it is so , and a case much to be condolled ; Nevertheless , it may readily appear to be so , when really it is not so ; Christ may be , where this grouth in Grace , is neither seen , nor observed ; Yea , Christ may be , where there is a sinful decay for a time , by reason of some Winter ●lasts and storms , or by reason of some worm , or such like at the root ; Nevertheless , the seed shall remain , and where the seed is , there is Christ , so that this is but a false Mark. 9. Because they observe so much Hypocrisie in their Actings , undoubtedly say they , if Christ were in us , it should not be so with us ▪ But as to this , we should mark , that however , he who hath Christ in him , can be no Hypocrite ; For a Hypocrite is such , whose state is without Christ ; Nevertheless , he may have much hypocrisie in him , even as he hath mor● or less of other corruptions ; Every act of hypocrisie , will not say , that that man is a hypocrite ; There is great difference between yellow brass , and Gold that hath scumm mixed with it , the best of our Mettals have dross in them : The State of perfection is not here . 10. Because they cannot perform commanded Duties , without opposition and grea● fighting : Whereas if Christ were in them ( imagine they ) their wheels would move more Lightly : But this is also a mistake , and a perverted rule to judge by ; For in the best that Live , there remains much of the old man , that never rests , But continually setts it self against every Good motion and work , that is in hand ; so that the good that they would , they cannot get done , But the evil , that they woul● not that they are made to do , the Law o● their members , warring continually against the ●aw o● their mind , making them cry Out , Owre ch●d man , that I am , who shall deliver me , from the Body of this Death ! Rom : 7.14 , 15.24 . 11. Because corruption is not weakned , but as they imagine is on the growing hand , which could not be , providing Christ were in them : But herein is also a mistake , the one or other special corruption , may in respect of some temptation , grow more at one time , than at another , & nevertheless , Grace under no decay , nor corruption growing in the who●e Body : The leaves will abundantly fall off ●he Tree , yea , and three times more in the Harvest , than at another time , and yet be under no decay : Corruption through temptation may be discovered , while never●heless , neither growing , nor in strength ; And at other times they may be less seen and feared , when most strong and dangerous : An unseen and quiet devil , may be more hazardous , than a seen and a roaring devil ; Corrup●ions grow● not alwayes most , when they rage most . 12. Because , sometimes they have gross out-breakings : This is sad I confess , and lamentable ; But therefrom we cannot certainly conclude , that we are without Christ ; Fo● Moses , David , Peter , &c. had their heavy falls , which occasioned the opening of the mouths of the ungodly . 13. Because , that sometimes they are carried away , with the tide and stream of their Corruptions , that they see nothing , but a constant course , and a joynt complotting of gross evils : This I aknowlege is a sad condition , and sadly to be Lamented ; Notwithstanding there is no Satisfying ground there form to conclude Positively , that such a Soul , is certainly without Christ ; For we find Asa did that which was good and right in the eyes of the Lord ; And yet what a gross outbreakings find we in him , 2 Chr●n : 16. He made Benhadad to break his league with Baasha ; And further to engage him thereto , he commited sacriledge , and spoiled and plundered the House of the LORD , and he trusted in an arm of flesh ; And put the Prophet in the prison house for faithfully reproving of him , ; And besides at the time , oppre●sed some of the people ; And in his sickness , he sought not to the LORD , bu● to the Physicians . O! We cannot tell , beside how many corruptions , Christ will dwell in the Soul : Even such as are excommunicate for gross scandals , may be saved in the day of the Lord Jesus , 1 Cor : 5.5 . 14. Because they are troubled with dreadful temptations and blasphemous injections : But neither can this be a sufficient ground to judge ●uch a Soul to be without Christ ; We know with what temptations the devil set upon Christ himself ; After that he had tempted him , with the foulest Idolatry , To wit , to worship the devil , then to a tempting of GOD , and a questioning his own God head , and his right and interest in GOD as his Father : What will he not then attempt against the poor Followers of Christ ? And seeing he so assaulted the Prince of Salvation , in whom he could find nothing , and that for forty dayes together , and then but left him for a time , Mark. 1.13 . Luk. 4 2.13 . Why should his Followers think it strange , when long troubled with such injections . 15. Because the LORD pursues them in his anger , and in his carriage to them shews his sore displeasure , and writs their sins on their judgements : This also is no sound Mark so to conclude ; For we know how he carried with David , Psal : 6. and 38. and 51. And what he did with Iob , who said , Chap. 6.4 . The arrows of the Almighty are within me , the poison whereof , drinketh up my Spirit : The terrors of God do set themselves in array against me . On the other hand , let us see , which are the false grounds , wherein others deceive themselves , imagining they are in Christ , when there is nothing like it . 1. They have a Pro●ession and a great Name , an Approbation of others , as none such Christians : But may with the Church of Sardis , have a name that they live , and yet are dead : Many believed in Christ , whom notwithstanding he would not commit himself unto , Because he knew all men , Ioh : 2.23.24 . The end of the five foolish Virgins in the parable , Mat : 25. May sufficiently alarm such ; For they were professors , yea great Professors , & acknowledged as such by others , long waiting P●o●essors , earnestly seeking to enter in , and desirous of oyl for their Lamps , &c. And yet Christ was never in them , for he declared He knew them not . 2. They are free of scandalous and gross sinns , whereunto some Gracious Souls may be lyable : But poor Soul , that may be , and yet Christ not in you : The Pharisee could say Luk : 18 11. God I thank thee , that I am not as other men are , extortieners , unjust , adulterers , or even as this Publican Many may escape the polutions of the world . 2. Pe● : 2.20 . And ye● the letter end be worse with them then the beginning . 3. They are Civil and honest in all their dealings , no man can charge them for wronging any by false or cheating means : But this may be , and notwithstanding Christ never admitted into your Souls : was not the young man such an one ? Luk. 18 21. who said , All these have I kept from my youth ? Many Civilians go to hell ; Civility may pretend somewhat , and go ●ar among men , but it is of a small account with GOD , where there is no more : Yea , the heathen may exceed many a Christian , in respect of Civility , and yet they are without Christ. 4. They have alwayes , as they imagine keeped a good Conscience , never gone contrary to unto it , But in every thing they have walked according to the Light and Dictates of the same : This may seem indeed to be a great length , and yet nothing to prove that Christ is in their Souls ; For many Consciences are deaf and blind , so that they cannot see far to guide , neither speak out , and many a ones Conscience is without eyes , and some Consciences are fast a sleep , so that this can prove but little : These that thought they did GOD good service in killing the Prophets and Apostles , according to what Christ ●oretold , Ioh : 16. Had their Consciences going before them ; Paul followed his Conscience , when he persecuted the Church , he acknowledges it , Act : 26.91.10 . I verily thought with my self , that I ought to do many things contrary to the Name of Jesus of Nazareth . Which thing I also did in Jerusalem , and many of the Saints , did I shut up in prison , &c. Again he saith , Act : 23.1 . — I have lived in all good Conscience before God , untill this day : Which seems to have respect to his unconverted State , when out of Zeal , he persecuted the ●hurch , Phil : 3.6 . And yet untill Christ appeared unto him in ●he way to Damascus , he was a stranger unto Christ , and Christ not revealled unto him . 5 In many outward things , they are changed and reformed , and in respect of these they are changed folks : Alas ! that may appear to be something , and yet is nothing to prove that Christ is in the Soul ; For Herod was a stranger unto Christ , notwithstanding he did many things , when he heard Iohn ; Mark 6.20 . 6. They are careful Followers of the Ordinances , and take pleasure in running after Duties : This I confess may bear much bulk among Men ; But it is said , that Herod heard John gladly , Mark 6.20 . Isaiah speaks of some tha● sought the LORD daily , and had delight to know His ways , chap. 58.2 . with Ezek. 33 31 , 32. 7. They are much in Prayer , and think with themselves , that they are very diligent and serious therein : Neither is this any infallible token that Christ is in their Souls , For many may cry , Lord , Lord , open unto us , to whom Christ shall say , I know you not : Matth : 7.24 . And many may ask , and ask a miss . Iam. 4.3 . & 25.11.12 . 8. They hold with the Good Cause , and with them that suffer for it ; I acknowledge this is much ; But this alone will not prove that Christ is in the Soul ; Iudas continued long in Christs company , and many were Christs Disciples who in end forsook him , Iohn 6. David had many Valiant Men with him , who fought with him the battels of the Lord ; And Paul makes a supposition of some , that might give their bodies to be burnt , & yet be without love : 1 Cor. 13 3. 9 They have much knowledge in the mysteries of the Gospel , they can speak much and illustrate the same by many reasons , yea , they can debate for it , and Preach thereof , and have many excellent and singular Gifts : This may be , and yet Christ not in the Soul ; Gifts and Graces differ much , Heb 6.4 . Read and observe it , and trust no more to such loose grounds : Shal not many who have prophesied in the Name of Christ , be shut out of the gates of Heaven ? Matth 7 22. 10. They have strong and earnest desires to be in Heaven , & to do what is Right : And had not the foolish Virgins , a desire to enter in with the Bridegroom , when they cryed , Lord , Lord , open unto us : Matth. 25 : 11. Wished not Balaam to die the death of the Righteous ? Alas ! carnal self-seeking desires , will not prove that Christ is in the Soul. 11. They have many Convictions , upstirrings , and awakenings of Conscience , and good resolutions following therupon : Ah! many have had such , who never were brought to embrace Jesus Christ ; There sickness is gone , and they afterwards become more obdured then ever : Convictions may be lively , and die out again , and terrors break forth , and hold up again , before that the Soul is brought fully home , and made willing to open unto Christ , and let him in upon his own termes . 12. They have a good opinion of the Doctrine of the Gospel , as being good and acceptable newes of good tydings and mercy ; And have no exceptions against the conditions of the Gospel offers , they judge them very reasonable , just , and most worthy to be accepted : But light and Conviction will not say that the thing is done ; At best it is but a tasting of the good word of GOD , Heb : 6 5. Having discovered some of these false Marks , on the one hand and one the other ; I come now to lay out some Particulars that will give fuller discovery of the matter ; only I must say before hand , that every one , that hath Christ realy in them , cannot alike Distinctly feel and comprehend all these Marks in them ; But some will be in case more to judg of some of them , & some to judge more of others of them . 1. Mark : Where Christ is , there has been some clear Discoveries of this , that that Person was without Christ , and of the miserableness of of the estate of being without Christ ; As likewise a weariedness of being longer in that condition with strong disires to be delivered there from ; As also a reall , full , resolute , & peremptory forsaking of all without Christ. I Say first , There hath beenclear convincing Discoverys of Persons being once without Christ , and of the Lamentableness and misery of that estate : Not that all has alike great and clear discoveries ; But every one in some measure , has this clear discovery in them : nether say I , that every one is peromptorly to stint themselves to the same measure and degree of Light here mentioned ; But that really , there must be some measure of light in the Soul , and such a measure as shall make willing to run out of that estate , and to hearken unto the G●spel . We must also here , pu● a d●fference betwixt those Discoveries , and the terrors that sometimes Accompanies them ; Providing the Discoveries be such as drives to Christ , it is well , be it accompanied with more or less terror . ( 2. ) I say there ha● been a weariedness of this their Natural state , with an earnest disire to be unbound and Delivered , and crying out with those , who were p●icked in there heart Act. 2. Act 16 Men and Brethren what shall we do to be saved : And there hath never been any thing of this sor● , there has been no in letting of Christ ▪ ( 3. ) I say there is a real and actuall casting off all other things , Because they cannot serve two Masters ; There is a real forsakeing of all hope of life through our own Righteousness , or of any others whatsomever , But through Christ alone : what things formerly was account●d gain ▪ they account now Loss ●or Christ ; Yea doubtless they count all things but loss , for the excellency of the knowledge of Christ Jesu● ●hil : 3.7.8 9 So that where there is a harkering after ou● own righteousness , or a resting thereon , or any thing besides him , for righteousness and life , with pleasure and satisfaction , Christ is not there . 2 Mark : Where Christ is , there is an opening of the heart for him , a real hearty accepting of consenting to closing with , and laying hold on him , As he is Offered in the Gospel ; A receiving of him upon his own termes freely , and wholy , and ●or all ends and uses , in order and in respect to Salvation ; As the door is opened , so will he come in . Revel : 3.20 . And where it is kept fast bolted , there is he not entered as yet : Where this opening of the heart , This cordiall Consenting , this soul receiving of the Offered Mediator , is wanting , Christ is not there . It s true some may have opened unto him , and yet not know of it , imagining that this opening to , accepting or receiveing of Christ offered , is some what else , then really it is , and looking out after more enlargedness of heart to receive him , yet more heartily ; they account but Little of any thing they have yet gotten or attained ; Therefore when the heart hath t●uely open'd it self for him and at least is realy satisfied that Christ who is a King , having the key of David open the Door , come in , Live there , and where the heart crieth out earnestly , O! when will He come to me ; we may conclude that Christ is already there . 3. Mark : Where Christ is , there is immediatly an emptiness seen in all other things , and such fullness Discovered and discerned in him , which satisfies and quiets the Soul , so that it rests therein , as having an All-sufficient portion , and as fully pleased and contented therewith , because they judge ( and indeed not a miss ) that the Lines are fallen to them in Pleasant places , Psal : 16. They cry out ; Whom have I in Heaven but thee ? and there is none upon earth , that I desire besides thee : Psal : 73.25 . And they are so satisfyed with him , that they sit down , & call in all their wandering affections and inclinations , that were scattered upon the mountains of vanity , and brings them all in to him as the Center ; And gives them a new commission to be for ever again imployed in , by , and for him alone . 4. Mark. Where Christ is in the Soul , there they cast their burdens on Him , & run to with their Doubtings , Troubles , Accidents , Weakness , Accusations , Failings , Duties , and with all they have to do . The Soul shall have Him even in its eye a● All-sufficient , able and willing to help in all Exigencies and Necessities , and shall look out to Him for that effect . 5. Mark. Where Christ is , there He gets the Heart , for there he lives , Ephes. 3 , 17. So that what ev●● it b●●hat presents its self to the Soul , though never so taking , yet He has still the precedency , disposing , and chief room , unless it be for a time , that the Soul may be over poured and carried away with some l●st or other . These that have Christ in them , they Confess that Iesus is the Son of God , 1 Joh : 4.15 . And so altogether Matchless : For all such dwell in Him , and He in them : So that He is unto them White and Ruddy , the chiefest among ten thousands , Song . ● . 10 . And whatever is his , is altogether lovely , ver . 16. For unto them which believes , He is precious , 1 Pet. ● . 7 . I acknowledge this love and esteem will not alwayes be the same , nor appear in the like degree : Nevertheless it is for the most part p●edomining and reigning , and where these ●hings are not so , it is a sad token that Christ hath not as yet taken up his abode . 6 , Mark. Where Christ is , there is a forsaking of all former Lovers , for now they have changed Masters : They shall say to their former Idoles , get you hence , as if they were so many menstruous cloaths , Isa : 30.22 . Then they say with Ephraim , What have we to do any more with Idoles Hos : 14 8. For where he comes , all these must give place to him , as being worthy of all ; There old ( J ) liveth no more , Gal : 2.20 . But where the old lovers keep their poss●ssion , where the old idoles , the old sinns , have the old esteem , and the old service , and not as yet cast out with loathing and shame , it is not as yet ●ight there : Christ , when he comes , binds the old man , sets the old Tyrant that possessed the Soul , out of doors . 7. Mark : Where Christ is , there is a compleat change , that word is realy felt 2. Cor : 5.17 . If any man be in Christ , he is a new creature : Now is he , as he were in another world , drawing his breath in another element ; They are no more the folks they were . They that are Christs , have Crucified the flesh , with the affections and lusts , Gal. 5 24. They look on those lusts and affections as their enemies , and declares themselves enemies against them ; wars against them in root and branch , and against all their motions ; whether they be sinful a●fections , and passions , such as these , whereby the mans Mind doth suffer , and is troubled and affected with ; or whether they be sinful lusts , such as these stirred up by fleshly carnal Baits and Pleasures , as motions to Intemperance , uncleanness , &c. Now those who are Christs , are said to cruci●y and put to death all these , because they have engaged themselves by profession and Covenant , Sealed in Baptism so to do , Rom. 6.3 , 4. And have actually begun th●s wo●k , so that though this Body of corrup● flesh be in them , yet through the Spirit , Rom. 8.13 . And by imitating his Cross , Rom. 6 5. They are upon the work of Mor●ifying it , suppressing the endeavours , and smoothering the ●ffects of it , Rom. 6.12 They resolve now to walk in newness of Life , Rom. 6.4 . From this time forth they have a new understanding , renewed in the Spirit of their mind , no more s●bject to the Dominion of fleshly Lusts , whic● is enmity against God ; They ●ave a new will , which is now flexible to God● will and Command , neither doth it now rebel as formerly ; They have new Desires , new Inclinations , new Work , new Ends before ●●em , new Followship , no more Fellows●ip wi●h the unfruit●ul works of Darkness . 8. Mark. Where Christ is , there is a resting on him for Li●e , and leani●g on him for Righteousness , Adop●ion , Justification and S●●vation , wi●h ●aul , Phil ▪ 3.9 . Who desired to be found i● him , not having his own Righteousness , which is of the Law , but that which is through the faith of Christ , the Righteousness which is of GOD by Faith. The Soul in●ends to live th●ough this way alone , to r●st in , to hide himsel● in Christ , until ( ●o speak so ) a bitt o● the Man cannot be seen , that when he is calle● for , it may be answered , LORD , I am in Christ , not having my own Righteousness : — If Christ be in you ( saith Paul ) — the Spirit i● Life , ●ecause of R●ghteousness , Rom : 8.30 . The Soul resolves alone to live through this way , through his Righteousness . I● 〈◊〉 LORD ●ave we Righteousness and stren●●● say they , Isa : 54.24 . In the LORD exp●c● they only to be Justifi●d and to Glory , ● . 2● 9. Mark , Where Christ is , there is a grea● 〈◊〉 to esh●w sin , Joh : 3.6 . Whos●e●er 〈◊〉 in him sinne●h not : To wit , with that 〈◊〉 as formerly : They may be overtaken in a fault , as Gal : 6.1 . But ●hey are not w●llingly intangled again with the yoke of bondage , G●l : ● . 1 . Som●times they may be carried away with the stream of a temptation , as David and Peter , yet they give not themselves willingly & deliberatly over to the will of their Lust● : But even when corruption has the upper hand , there is a party within them that protesteth against that course and usurpation , Rom : 7. That which they do they would not , and that which they do not , they would willing●y do ; The Spirit warreth against the fl●sh , Gal : 5.17 . Hereby it is , that ●●ey walk not after the flesh , but after the Spirit , Rom : 8.1 . 10. Mark , Where Christ is , there is a real , fast , & resolute care & endeavour to keep the Commandments of Christ , 1 Joh : 3.24 . And he that keepeth his Commandments , dwelleth in him , and he in him And again 1 Joh : 2.5 . Hereby they know , that they are in him , because they keep his word . They will cast at none of his Laws , but have respect unto all his Commandments , Psal : 119.6 . This is their work and design , to be conformable in all things to his Law , and their faillings , are the cause of much sorrow unto them . 11. Mark , In whom Christ is , they live in Love , as in their Element , 1 Joh : 4.16 . And we have known and believed the Love that GOD hath to us , GOD is love , and he that dwelleth in Love , dwelleth in GOD , and GOD in him , Also 1 Joh : 4.13 . Hereby know we , that we dwell in him ▪ and he in us , because he hath given us of his Spirit . A humble and condescending Spirit , , a tender and simpathizing Spirit , a Spirit of Wisdom and counsel , a Spirit o● Knowledge , and of the Fear of the LORD : We may see , what for a Spirit it is , that is given unto Christ without measure , Isa : 11.2 . Where it is called the Spirit of Wisdom and Vnderstanding , the Spirit of Counsel and Might , the Spirit of Knowledge , and of the Fear of the LORD ; So that these who have Christ living in them , are more or less partakers of this Spirit ; For they are one Spirit with Christ , their darkness is in part removed , their pride killed , and they made more conformable to Christ their Head and Husband . 12. Mark , Who have Christ in them , they walk after the Spirit , Rom : 8.1 . That is , they have a new counsellour , a new lea●er to lead them in all their wayes , they walk now in the strength of the LORD , being strong in him , and in the power of his might , Ephes : 6.10 . They have new principles and new Motives to their work ; They go now to their Duties upon another ground , and for other ends then formerly , a●d this is not at some times , at starts and si●s , but in a more serious , constant and resolute manner ; For they walk after the Spirit . 13 Mark , These who have this Spirit of Christ in them , they live by Faith , ●nd depend upon him for Grace , Strength , I●fluences and Life , that they may s●rve him in their na●ural , ordinary , and civil Conversations , as well as in their Christian Life ; That they may be for him , and for●his Glory , in all their eating , drinking , sleeping , walking , wi●hin and without house , in their ordinary calling , work and Imployment , as well as in the hearing of the Word , and in Prayer : The Life which they now live in the fl●sh , is by Faith , Gal● 2.20 . 14 Mark , These that have Christ in them , are of a broken and contri●e Spirit , they dare not arrogantly look up to GOD , they lyin the d●st , and cry guilty , glorifying GOD , and taking shame unto themselves : He dwells with him , that is of a contrite humble Spirit , Isa : 57 15. Such a Heart is his second Throne , whereas the proud he sees a far off . 15. Mark , Who have Christ in them , they get something of a publick Spirit ; That mind is in part in them , which also was in Christ , Phil 2.5 . So that they hav● a heart to lay out themselves more effectually for Zion then formerly : Christs cause , and the Suff●rings of his people lyes nearer thei● heart , then their own things . From these Marks , we may try and see , i● we have ground to think that Christ is really in us or not . Now , we come in the Third place , to speak of these words , Christ in you , the Hope of Glory , n so farr as they are the riches of the Glory of this Mysterie , which is now made manifest among the Gentiles ; which will lead us to speak of the first part of the verse , wherein ( as we said in the beginning ) is a praise and high commendation of the Gospel on several accounts . As 1. Being a Mysterie . 2. A Mystery that hath Glory in it . 3. A Mystery , that hath the Riches of Glory in it . 4. A Mysterie now made manifest among the Gentiles . 5. Tho so , nevertheless the Riches of the Glory of this Mysterie is not made manif●st to all the Gentiles , nay not unto all that hear the Gos●●l , but to the Saints mentioned verse 26.6 . And that according to the good pleasur● of GOD , T● whom GOD would make known . 7. So th●● it is alo●e GOD● work , to make known this Mysterie For the opening up of this Busines● , we shall first speak a word concerning every one of these pa●ticulars severally ; And then to all joyntly , holding ●his forth , To wit , that Christ in the Believer is the Hope of Glory . First then , the Gospel is a Mysterie , consider it , the Doctrine of the Gospel is a Divine de●p , Mysterious Truth , therefore it is called the Mysterie of the Gospel , Ephes : 6.19 . we may unde●stand that it is called a Mysterie in these respects , 1. In respect of the first finding of it out ; ●he Gospel was not at first ●ound out by men 〈◊〉 Angels , never could they have fallen upon 〈◊〉 ; It went far above the reach of their capaci●●es to find out the way , how the condemned ●●nner , should again be reconciled unto GOD ; ●●is only is the invention of GOD , therefore 〈◊〉 is called the Mysterie of his will Ephes : 1.9 . 〈◊〉 Mystery unto which he gave a being out of ●●s own good will and pleasure , He willed it , ●nd therefore it was . ● . The Gospel is a Mystery in respect of the disco●ery , and making known thereof ; As no flesh ●ould have found it out , so no flesh could have ●allen on such a way , until it pleased the LORD ●o make it known ; flesh and blood hath not ●evealed it , Math : 16.17 . Yea the Angels ●ould not have revealled it for they were strangers thereunto , and came to the knowledge ●hereof by the Church , Eph : 3.10 . By the Churc was the manifold wisdom of GOD ( to wit in the mystery of the Gospel ) made known unto the Principalites and powers in Heavenly places ; therefore we hear that the Angels are present in the Assemblies of GOD● people , 1 Cor : 11.10 . and Peter ●els us 1. Pet : 1.12 . That ●he Angels are desirou● to look into these things , Tim : 3.16 . Seen of Angels , giving us to know so much , They looked up with desire and satisfaction , as seeing something new in Him , which formerly they had not seen . 3. The Gospel is a Mystery , in respect of the way and manner of its manifestation . For it was not wholy at once revealed , bu● by degrees ▪ the more to hold forth the worth and excelency ●hereof : for fi●st darkly revealed , and mani●ested to Adam in this , The seed of the woman shall bruise the head of the Serpent . Gen : 3.14 15 Then 2ly It was a litle more clearly discov●red unto Abraham , Isaac and Iacob , These we●e the old stock , of Belivers : And this was also ●hrough promises , when the LORD said un●o Abraham , ●hat he should be the father of many Nations Gen : 15.5 6. And that in hi● , all families of ●he earth should be bless●d , Gen : 12.3 . and 18.18 . and 22.18 Such like pr●m●ses we fi●d made unto Isaac , Gen : 26 4 And unto Iacob Gen : 28 14. And th●● was the ver● Gospel , as Paul declareth Gal : 3.8 . And Peter , Act. 3.25 3ly . It was yet more clearly discovered unto Moses , and u●to the peo●le , which G●D then separated for himself , in typs shadowes , ●ff●rings ●●d ●nd othe● figures and legal ceremonies ; all which held forth , the way of Salva●ion through a c●uc●fi●d Mediator . 4ly . Then was ●his business more clearly discove●ed unto David , ●o that the good ●h●ngs of the Gospel , are 〈◊〉 the sure mercies of David Act 13.32 , ●3 . ●4 . compared with Psal. 2 6. Isa : 55.3 Ps●l . 16.11.5 . After that Christ is now come , 〈◊〉 whole business is more fully and distinctly manifested then ever ; In respect of which clearness , the Gospel is now said in a special way , to be made manifest and revealed , and formerly shut up & kept secret Rom : 16.25.26 . Now to him , that is of Power to stablish you , according to my Gospel , and the preaching of Iesut Christ , according to the revelation of the Mystery which was kept secret since the world began , bu● now is made manifest , see also Ephes : 3.3.5 . See also the verse that goeth before my text as the subj●ct of this present Treatise Col : 1.26 . 4. The Gospel is a Mystery , in resp●ct of the Instruments that reveal i● GOD himself first revealed it unto Adam , Abraham , Isaac , and Iacob . And men who had immedia●e Inspiraions , were imployed in this work Now at last his own Son Jesus Christ is imployed in this Embassag● , Heb : 2 3 , 5. It is a Mystery , in respect of the persons to whom it is openly publ●sh●d ? It must be a mysterious business , which G●D will not make known to all the world : This doth also hold out the singularity and excellency of the same , that not every one can m●ke to the knowledge thereof , bu● only some particular persons and Nations . GOD revealed the Gospel to few , save Abraham ▪ family in his day●s ; And as he revealed it to the posterity of Iacob ; very few of other Nations w●re priviledged with it ; He sheweth his word unto Jacob , his statutes ▪ and 〈◊〉 judgements unto Isr●el , He hath not dealt so wit any Nation : Psal. 147 ▪ 19.20 . And so commandeth Christ , that for a time , his Disciple should not go into the way of the Gentiles , no● enter into any City of the Samaritans , Mat : 10 5. In times past GOD suffered all Nations to wel● in their own wayes Act. 14.16 . And eve● since the door was opened for the Gentiles the Holy Ghost would not suff●r Paul an● Timothy to Preach the word in Asia and Bethynia Act. 16.6 , 7. So there has been i● all ages since the dayes of Christ , many N●tions living in darkness , without the gloriou● sun-shine of the Gospel : And the present sta●● of the Jews , and far more then the greates● part of the world , gives evidence thereof . Fo● that part of the world , this day that is enlightened with the outward administeration of th● Gospel , is but very inconsiderable , in respec● of the other parts . 6. The Gospel is ● Mystery in respect o● the few number of those unto whom it i● made known in power and life , seeing many are called , but ●ew are chosen , O! How grea● a Mystery is it , even unto many , who ar● under the outward administration of the same ▪ The Mystery of this Mystery is only made know● unto the Saints , as the verse before our ●ext holds sorth , and Job : 17 , 6. Vnto the men , which ●hou gavest me . O How few believe the rep●rt , ●hich is revealed in the Gospel , Isa. 5● ▪ 1. 7. The Gospel is a Mystery , In respect of th●●ptaking , or rather defect of the uptaking of many , even of those , who● have the re●ort thereof sounding in their ●at● ; how many remain ignorant thereof ? Is it not a ●tumbleing block unto some , as it was unto ●he Jewes ? And foolishness unto others , as it ●as unto the Greeks ? Cor : 1.23 ▪ Therefore ●e see , that not many wise men after the flesh ▪ ●ot many mighty , not many noble are called . But ●OD hath chosen the foolish things of the world , ●o confound the wise , And GOD hath chosen ●he weak things of the world , to confound the things , ●hich are mighty ; And base things of the world , ●nd things which are despised , ●hath GOD chosen , 〈◊〉 and things which are not , to bring to nouhge ●hings that are . Cor : 26.27 . ●8 . These things ●re hid from the wise and prudent , and reveal●d unto babes Mat : 11 . 2● . 8. It is a Mystery , even in respect of those ●ho are savingly enlightened , ●or they know ●ut these Mysteri●s , and prophesie in part , 1. ●or : 13. they see now but through a glass ●arkly 1. Cor 13.12 . So , that it remains ● Mystery , even to those , who see most of it . ● . It is a Mystery , in respect of the Matter 〈◊〉 treats of : which will appear , if we take it up more Generally , or more particuliarly , First More generally , so it contains a Mystery . 1. It is called the Mystery of the Kingdom of Heaven Matt : 13.11 . Mark. 4.11 . Luk. 8.10 . Here is indeed singular Mysteries o● state , whereof few have knowledge or understanding . 2. It is called the Mystery of Christ Ephes : 3.4 . Because that therein that great Mystery is revealed , whereof Paul speake●h 1. Tim. 3.16 great is the Mystery of Godlyness , GOD was manifest in the flesh , Iustifiyed i● the Spirit , seen of Angels , preached unto the Gentiles , believed on in the world received up unto Glory . The Mystery of Christs Incarnation , and his be●ng under the Law , and of his conception and Birth , of his N●tures , and of the uniting the same in one Pe●son , of his Offices , fi●tedness for , and excercise of his Offices , of his Life , Doctrine , sufferings and death , with the concomitans o● all these , all which is revealed and known unto us in the Gospel . 3. It is called the Mystery of GOD , and of the Father , and of Christ , Col : 2.2 . As being the Mystery , that was joyntly carried on by the Father and the Son , whereof the foundation was laid in that old or fundamental con●ract of Covenant of redemption , betwixt the father , and the Son , concerning mans Salv●tion ; And in so 〈◊〉 the Gospel makes known unto us , how GOD was in Christ reconciling the world unto himself 2. Cor : 5.19 . Again we take it up more Particularly , and it may be called a Mystery , because the great Mysteries are folded up therein , and thereby Discovered and brought to Light , and that in such a Measure of clearness and Revelation as no where else , or by no other means is to be obtained : These Mysterysare many , we shall bring them to Three Heads . The first Principal head , is of such Mysteries , as chi●ly respect men , whereof we shall name these following . 1. How , or on what conditions is it , that lost and condemned man , an heir of hell by Nature under the Wrath of GOD , is again reconciled unto GOD , and united to him , to wit , through Faith in Jesus Christ ; which therefore is called the Mystery of the Faith. 1. Tim : 3.9 . This is only brought to Light through the Gospel . 2. How that the Gentiles , who some●imes were a far off , without Christ , — Aliens from the common wealth of Israel , and strangers from the Covenants of promise , having no hope , and without GOD in the world , are now , made nigh by the blood of Christ ; And now are no more stranger and forreigners , but fellow citizens with the saints , and of the houshold of GOD Ephes : 2 . 1●.13.17.18.19 . and 3.5.6.3 . How justice is satisfyed , so that the poor Bankrupts , who had Forfeited their Right to Glory , and banished from the presence of GOD by Law and Justice , by reason of their breaking of the Law in Adam , and the Original Corruption of the Heart , and because of their dayly transgressions , are restored again into a State of Friendship , and brought again into the favour of GOD , and made Heirs of the Kingdom . The Gospel only brings these Mysteries to Light : For Life and Immortality are brought to Light through the Gospel . 2 Tim. 1.10 , 4. How that Sinners by Nature standing under the Sente●ce of the Law , and guilty before GOD , are Justified in the presence of a Righteous GOD , and are Cloathed with a Righteousnes which is not their own , from any thing in themselves , but imputed unto them , and received by Fai●h : This is realy the Mysterie of Faith , and of the Grace of God that bringeth Salvation . Tit. 2.11 , And this is Justification by Faith , and through the Grace of GOD , which the Gospel maketh known , and fully revealeth ; For therein the Kindness and Love of GOD our Saviour toward man appears : Not by works of Righteousness , which we have done , but according to His Mercy He saved us , by the washing of Regeneration , and renewing of the Holy Ghost : That being Iustified by his Grace , we should be made Heirs according to the hope of eternal Life . Ti● . 3 4 : 5 , 7.5 . How pro●tigate Sinners who have their hearts full of enmity against GOD , ●eing enemies in their mind by wicked works , Col : 1.21 . And who hate Christ and his Fa●her . Iohn . 7.7 , and 15.18.23 , 24. Are made willing to lay hold on Christ for their LORD and King , and to take on his yoke to believe in him , and to rest on him . By the Gospel is only made known , what is the exceeding greatness of his power to us-ward who believe , according to the working of his Mighty Power . Ephes. 1.19 . And how the Sinner is convinced , humbled , broken , and brought off from his vain hope , false grounds , and unsound imaginations , and perswaded to deny himself and his own Righteousness , and to flee to Christ , that he may be preserved under the shaddow of his Wings from the tempests and storms of GOD's wrath . This Mystery of Godlyness manifesteth unto us , how that Limbs of Satan are married unto Christ as their husband Ephes : 5.23.6 . How the sinner , being altogether foul and ugly , polluted within and without , is made meet to be partaker of the Inheritance of the Saints in Light Col : 1.12 . And sanctified and cleansed , with the washing of water by the word , That Christ might present it to himself , not having spot or wrinkle , or any such thing , but that it should be Holy , and without blemish Ephes : 5.26.27 . The Gospel only manifesteth this real Evangelick way of Sanct●fication . 7. How cometh it to pass , that such a wonderfull chang is wrought in the creature , who sometimes was foolish , disobedient , deceived , serving divers lust● and pleasures , living in malice , envy , hatefull , and hateing one another ; How now they are tame as Lambs , seeking peace with all men , crucified to the World , dead to the pleasures and vanities which formerly they were drowned ; being now taught to deny ungodlyness and worldly lusts , they live soberly , righteously and Godly in their present world , Tit : 2.12 . The Gospel only Discovers to us , the right ground of this wonderfull change , and lets us see that this is the fruit of his Reigning , who i● th● R●d out of the stem of Iesse , the girdle of whose Ioy●● is righteousness , and faithfulness the girdle of his reins , That the wolf shall dwell with the Lamb , and the Leopard shall lay down with the kid , and the calf and the young Lyon , and the fa●ling together , and a litle Child shall lead them &c. Isa : 11.1 , 5 , 6 7.8 . How it is , that such as were the curse of the Law , heirs of hell , under the sentence of condemnation , are made heirs o● Glory , have a sure and Covenanted right to Everlasting Salvation ; have the lively hope and certain expectation thereof , & are Coheirs with Christ , have the same sealed , which he as the head of the Body hath . The Gospel brings this eternall Mystery of love to Light ; and maketh , the eternal purpose of GOD , and his decre● of predestination manifest , whereby he hath ordained unto li●e his Elect through Jesus Christ : here is the Mystery of his will made known unto us , according to ●is good pleasure , which he had purposed in himself . Ephes : 1.9 . The second principal head is , of such Mysteries as relate unto Christ ; And here is a bundle of Mysteries , Revealed and made known by the Gospel , which shall be matter of wondering ●or the Redeemed through all Eternity . Take but some few instances , for his Name is Wonderful Isa. 9.6 . And he is answerable to his Name ; For he is wholy a wonder And 1 That he became a man , that God is made man , made fl●sh , and made manifest in the flesh 1. Tim : 3.16 . And dwelt among us , Joh. 1.14 . That the Creator of the ends of the earth , is become a Creature ; how may the Angels stand astonished thereat , that GOD taketh on mans Nature , Uniting it in a personal union with himself ? Who can ●each the ground of this Mystery ? And how should we have attained the knowledge thereof , but through the Gospel ? 2. That he should not only take on him man● Nature , but also take upon him the form of a servant , though he ( being in the form of GOD ) thought it no robbery to be equal with G●D : & yet notwithstanding should make himself of no reputation , Phil 2 6.7 . That he should take upon him our infirmities , and be made like unto us in all things except sin Heb : 2.17 . That he should become poor as a servant , not haveing whereupon to lay his head , and being born had no better intertainment than a manger ; And that all the dayes of his life he was a man of sorrows , and acquainted with grief ; And meeting with many injures and reproaches from the hands of friends and foes , great and smal , from Relations and others : What a Mystery of love , compassion , tenderness , and Condescendency is here ! 3. That he should be GOD and man in two distinct Natures , and one person for ever ▪ so that it was realy he who was GOD , that same Person who suffered all that was laid ●pon him to suffer ; Therefore are we said to be purchased with his own Blood Act. 20.28 . This was the true Emmanuel , GOD with us Isa , 14.7 . Mat : 1.23 . Luk : 1.31 . And he is GOD and man at this day , and for ever . 4 That he should come under the Law , who was the great Law-giver Gal : 4 ▪ 4. And that he subjected himself unto the commands of the moral Law and to the Institu●ion of the Ceremonial Law , that he might fullfill all righteousness Matt ● . 15 . and 5.17 . and migh● Redeem them that were under the Law , that we might receive the Adoption o● Sons Gal : 4.5 . What a bottomless depths of love is here ! 5. That this Person should come as the Fathers servant , with his orders and Comission Isa : 53.11 . and 42.1 ▪ Zech : 3. ● , Joh : 6.38 . and 10.18 . and 15.10 . and 17.4 . and 20.21 . And that he took upon him the Offices of a King , Priest and Prophet Psal : 2.6 . Heb : 5.5.6.7 . and ● . 14 , 15. Act : 13. — Luke 18. — and alone for our behoove , that he might be a compleat Saviour . 6 ly . That He who was all fullness , condescended to receive a fullness as Head and Saviour of His Body , that we all of his fulness might receive , and Grace for Grace , Iohn 1.16 . Thus was He anointed with the Holy Ghost above measure , Iohn 3.34 . Psalm 4 5.7 . In whom are hid all the treasures of wisdom and knowledge , Col. 2.3 . It pleased the Father that in Him should all fullness dwell , Col. 1.19 Yea in Him dwelleth all the fullness of the God ●ead bodily , Col. 2.9 . And for that end , that he might be compleatly furnished for saving of His people . What could make known unto us , such a compleat ordained Mediator , but this Gospel alone ? 7. That he fully and faithfully performed the word , which he undertook ; exercising punctually the Offices , whice he took upon himself , and that he is still carrying on ●h● work of these Offices , untill he hath deliverd up the Kingdom to GOD , even the Father , Cor : 15.24.8 . That he for the carring on of this work of Redemption , was well satisfyed to endure the Cross , dispising the shame Heb : 12.2.3 . &c. To be assaulted with , and tempted of the Devil Ma : 4.1 , 2 3 &c. Luk : 4.2 . &c. Heb : 4.15 . to be persecuted unto death , yea to the death of the Cross , Isa : 53.9 , 10. Yea and to bear the wrath and curse of GOD Almighty which we had deserved Gal : 2.13 . Lu● 22 44 , Isa : 53 5.6 , 10. How may men an● Angels stand astonished at these Mysteries o● love that he undertook , and all for such , unto whom he was never , & can never be obliged ▪ yea even for his enemies Rom : 5.10.9 . Tha● he as a publick person , head and Representative of the Elect , which were given unto him to be saved , after that he had remained unde● the power of Death until the third day Act : 2.24 , 25.26 . R●se again from the dead by hi● own Power Joh : 10 18 And thereby with powe● declared himself to be the Son of GOD Rom : 1 4 And that he had satisfied Justice , having payed the price , and come out of Prison Rom : 8.34 . Heb : 2.14 . here are Mysteries full of hope , & soul consolation . 10. That he as head , and representing his ransomed Ones , should ascend up unto Heaven , triumphing over principalites & powers leading captivetycaptive , to take possession , in their Name , & prepare a place for them Heb : 6 20 Ephs : 4.8 Joh 14 3 The Apostles stood gazing on him , and so do ye lift up your heart● to gaz● on him by fai●h , and view him in that act , as p●ssing along unto Heaven , as leading sin , hell , death and devils in triumph at his Chario● wh●els , when he ascended up on high , he led captivity captive , then he led captive all our Spiritual enemies , that would have ruined ensl●ved and captivated us . Now leading of captives , is alwayes after a compleat Victory ; And therefore whereas at His Death , He had conquered them , at His Rising scattered them , now at His Ascension , He leads them Captive . O what a Mystery of Hope , and of full Assurance is here ! 11. That even when exalted to that high state of Honour , Power and M●jesty , having got a Name , which is above every Name . Phil. 2.9 . And glorified with the Father Himself , with ●hat Glory , which He had wi●h the Father be●ore the World was Ioh. 17.8 . He should not ●orget His poor Members on Earth , but that He daily now appears in the presence of GOD ●or them Heb. 9 , 12.24 . & 7.25 Rom 8.34 . An●wering all the particular Accusations brought ●n against them 1 Ioh. 2 1. T●king care , that ●hey and their Performances be accepted ●phes . 1.6.1 Pet. 2.5 . Revel . 8.3 . How shall ●e attain unto the knowledge of these Heart-●omforting Cordials , and Soul-strengthening Mysteries , but alone through the Gospel ? 12. That He by His Word and Spirit should make real and effectual Application of the good and great Things that are purchased , by giving them Saving Grace , Repen●ance and Remission of Sins Act. 5.31 . and Faith Tit. 3.5 6. Ephes. 2.8 . 2 Cor. 4.13 . Ephes. 1.17 , 18 , 19. And His Spirit establishing and strengthe●i●g their Faith Ioh. 14 , 16 , 17 , 26. And bringing the begun work unto perfection , through the continual I●fluences of His Spirit ; And at l●st ●●owning them with G●ory Psal. 110.1 . 1 Cor ▪ 15.25 . Who thô such as the Eye hath not seen nor Ear heard , neither hath it entered into th● Heart of Man to take up Isa. 64.4 . 1. Cor. 2 , 9 ▪ Neither doth it yet appear 1 Ioh. 3.2 . Nevertheless is the Revelation of these unknow● tran●cending Mysteries of Glory , only mad● known to us by the Gospel . The Third principal Point is of these Mysteries , which the Gospel reveal● to us of GOD ▪ These are also many , we shall name but a fe● of them . As 1. His Love and Goodness i● finding out a way of Salvation , and for th● end sending His own Son unto the World Well might Iohn say Chap. 3 , 16. For God solved the World , that He gave His only ●egotten 〈◊〉 that whosoever believeth in Him , should not peris● but have everlasting Life . For who can say● express what sort of Love , or how great th● Love was ? Heathens without the Churc● may observe and see much of His Love , in th● common tract of Dispensations , and His Goo●ness should lead them to Repentance Act 1● 17. But thereby they can never attain suc● length , as to see and understand this Lov● this everlasting Fountain of Love. This Lo●● and Goodness o● GOD , is only manifested u●to Men through the Gospel Tit. 3.4.2 H●● Eternal Purpose and Decree of Saving 〈◊〉 Sinners , in a way unspeakably , tending to 〈◊〉 Praise of His glorious Attributes , especia● of His Justice , Mercy and Wisdom : Nature ●hereat must sing dumb ; Nature can discover nothing how He has chosen some of us in Christ , before the foundation of the World , having predestinated them , unto the Adoption of Children by Iesus Christ , according to the good pleasure of Hes Will : To the Praise of the Glory of His Grace . Ephes. 1 4 , 5 , 6. Only the Gosp●l doth this Vers 9. Natu●e cannot learn us , how the Children unb●rn , not having as yet don● either Good or Evil , should h●ve it said unto them , the Elder serve the Younger , That the purpose of God , according to Election , might stand , not of works , but of Him , that calleth . Rom 9 11 , 12 , 13 3 His Soveraignity is in this matchless Remedy , in choosing o● some , and not all , in undertaking for some , and not for others , sending the glad Tydings of the Gospel to some , and not to others ; reaching the Heart of some through the Preaching of the Gospel , and not of others . 4. His Justice in pun●shing of Sin , even in His own Son , when standing in the place and room of Sinners , which is a greater Demonstration of GOD's Justice than ever could be obta●ned by all the Plagues and Judgements , whereby He hath ever punished the greatest of Sinners Rom. 3.21 , 22 , 25.26.5 . His Mercy in pardoning & passing by Sinners , according to the satisfaction of Christ , and in accepting such as believe , as Righteous , according to ●he good pleasure of His Will Ephes. 1.6 , 7 , 8. Can there be a greater Evidence of Mercy than this ? A grea●●● cannot be imagined ; Therefore the Gospel 〈◊〉 called the Grace of GOD. 6. His infinit Wisdom is herein discovered , in so ordering th● whole work of our Salvation , that Just●ce should be fully satisfied , and Mercy hav● place ; so that Mercy & Truth should k●ss ea●h other : This is called His manifold W●sdom . ●phes 3.10 . All Wisdom Ephes. 1.8.7 . H●● Truth in letting loose all His Threa●nings upon the Cautioner , when the principal Debter was spared . From all which it is more than evident , tha● the Gospel holds sorth the great Plot of Salvation more clearly and distinctly , than all ●he works of Creation and Providence could have done . But 10. The Gospel is called a Mysteey , in respect of the many glorious and remarkable Effect● and Fra●s , which it hath ; whereof we shall give these ●ew instane●s . 1. By the Gospel , there is a Church gathered out of the VVorld , which shall stand to the end of the VVorld , in d●spi●e of all ●he O●position , Men and D●vils shall make against it : VVhat a Mystery o● P●wer was here , when a few Fishers , without the help of Humane Learning and without the ●ssi●tance of Humane Advantages , through Preaching and continual Su●fering , carried on the Gospel of Christ ; So that it was spread throu●h the world , and continueth to this day , no●withstanding of all the Oppositions that the Gates of He●l can do against it , through Emperors , higher Pow●●s , with inferiour Magistrats , corrupt Church-men , &c. who through Subtility and Violence , laboured totally to root out the same . 2. By the Gospel , Men were brought out of themselves to seek R●ghteousness , and Justification in another ; yea in a Crucified and Despised Mediator , and made willing directly contrary their Nature and deep rooted Inclination of Heart , which is continually looking out for Help and Delivery in themselves , to fors●ke their own Righteousness , and all which formerly they counted Gain , and to fl●e to Christ Jesus for all , and to lay hold on Him Faith , that only they may be justified in Him. 3. This Gospel learns the Soul alone to depend on Christ for Help in every Duty , whereunto they a●e called , and to see their S●reng●h only to be in Him , and in the Streng●h of His Right Arm O! a 〈◊〉 My●●ery to ●lesh and Blood. 4. This G●spel m●kes M●n to forsake all Relations and Interests fo● Chr●st . Mat 10.37 , 38. Luk 14 26. VVha● 〈◊〉 Mystery of P●wer must be here ? 5. This G●s●●l m●kes M●n to f●rsake their Id●ls , 〈◊〉 Bosome sins and Evil● , which formerly ●●ey loved as their liv●s , and to pl●ck ou●●heir ●●ght Eyes , and to cut off ●heir right Hands Mat 5. 29 , 30. Mat. 18 8 , 9. Mark. 9.45.6 . Th● Gospel makes a Man suffer all things , and th●● cheerfully , were it even Death is self for Christ and H●s Truths , and to forsake all that is de●● unto him , yea the world . Act. 20 24. Reve. 12.11 . 1 Vse . Certainly the serious pondering 〈◊〉 ●hese , Might justly cause us stand astonishe● ▪ Neither could we forbear from wondering providing we noticed what wonderful Goodness , Mercy , and infinit Condescendency , i● herein held forth , in the Lord 's bringing to light these Mysteries , and His keeping up th● fairest and clearest Discoveries thereof for ou● days ; or that orders our time in the worl● thus to be , when the Sun of Righteousnes● with His full and bright Beams , shineth in ou●●orizon . 2 Vse . The Consideration of the Lord opening up these Mysteries in our days , ca●● for great thank●ulness from us . O how shoul● our Hearts praise and magnify Him , who ha●● thus brought Life and Immortality into ligh● The Angels sung when this Evangelick day fi●● brake up , and counted it their honour to 〈◊〉 the fi●st News thereof to a Company of poo● Shepherds . Luk. 2.10 , 11. And the Angel sa●● unto them , fear not : for behold I bring you go●● Tydings of grea● joy , which shall be to all peop●● 〈◊〉 unto you is born this day , in the City of David a Saviour , which is Christ the Lord. Luk 2.31 whereupon Anna the Prophetess gave Thanks likewise unto the Lord ▪ and spake of Him to all that looked for redemption in Jerusalem . Mary cried forth , & said , My Soul doth magnify the Lord , and my Spirit hath rejoiced in God my Saviour Luk. 1.46 , 47. Zacharias ▪ when his Tongue was loosed , spake and praised God Luk 1 64 And again Vers 68 , 69. Blessed be the Lord God of Israel ▪ ●or He hath visited and redeemed His People , And hath raised up a horn of Salvation for us , in the house of His Servant David , &c. 3 Vse . This requires that we should l●ment and weep over the sad condition of th●se . 1. That have not so much as the outward Revelations of these Mysteries amongst them , who notwithstanding of all this Light sit in Darkness , and live in the Land of the shaddow of Death . O! Pray for the coming of Christ's Kingdom , that the People ●hat w●lk i● Darkness may see a g●eat light , and that the light may shine upon th●se tha● dwell in the Land of the shadow of Death Isa 9 2.2 . As also the sad estate of those that hear the outward sound thereof , bu● knows no more of the lively Power and Operation of this M●ster● , then there were no such thing , Whom the God of this World hath blinded — lest the light of the Glorious Gospel — should shine unto them . 2 Cor. 4 4. 4 Vse This Doct●ine requires , 〈◊〉 we walk sutably under these grea● M●●cies p●ovided and purchased unto us , and improve th●m accordingly : And more especially . 1. Th●● we esteem and account highly of this unspeakable Favour , the Mystery of the Gospel , which is the Grace of God , and the discovery of Life and Immortality . 2. That we be herein tender and watchful , that we neither do , nor say any thing , which may be to the Dishonour of th●s Mystery ; But that in all things we walk wo●thy of the Gospel . 3. That we should be Zealous , in standing up for the Defence o● this Gospel , which is such a Mystery : we should be always ready to buy the Truth , and upon no account to sell it . 4. That we receive the Gospel into our Hearts , believing and welcoming the same ; not judging it enough that we hear the sound thereof , without fi●ding , and experimentally knowing the lively and strong Effects and Operations of the same in the Soul. 5. That we in the pre●ching , and ye in the hearing of the Gospel , continually look upon it , as a Mystery , and therefore should beware of judging ourselves in a capacity to reach unto the ground of this so great a Depth , or to measure the sam● by our scrimp natural Understandings , or sh●llow Capacities , and so to cast at all , we cannot fathom , or attempt to cast it in our C●lins and Form. O! indeed a heavy Sin , a bold , daring , and presump●uou● counterfei●ing of ●h● King's Coyn , and a giv●ng out of our Counterfeit , mixed , clipped Mettal , instead of the K●ng's true Coyn. 6. That we , s●e●ng it 's a Mystery , and so far above the reach of our Capacities , should seek unto the LORD alone for Light ; we should go to H●m as the Author thereof , and should go to Christ , who is given for a Light , that this Sun of Righteousness , who is the real substance of this Mystery , might clear up our Understanding with the Sun Beams of His light , and make us in some measure to know what the Riches of the Glory of this Mystery is , and that He might drive away the Clouds of Ignorance and Prejudices , whereby this light is keeped from us ; Hereby we should evidence our believing that this is a Mystery , through our faith●ul and continual dependence on this Fountain of Light that we may see this Mystery of Light in His Light. Of the Glory of this Mystery . Moreover , there is the Glory of th●s Mystery ; For it is a Mystery that hath Glory in it . Therefore it is called a Glorious Gospel , the Glorious Gospel of Christ 2 Cor. 4.4 . 1 Tim. 1.11 . Therefore is its Minist●ation mo●e glorious , than the Ministration of the Law 2 Cor. 3 7 , 8. But if the Ministration of Death , written & ingraven in stones was glorious , so that the Children of Is●●el , could not stedfastly behold the face of Mose● , for the glory of his Countenance , which Glory was to be done away . How shall not the Ministration of the Spirit ( which is a Gospel Ministration ) be rather Glorious ? This is the Ministration of Righteousness , which exceedeth in Glory Vers 9. And here is the excellent Glory Vers. 10. Let us see in what respect , and from what Head this Gospel is so Glorious . 1. It is Glorious , in respect of the Author o● the same : GOD is the Author of it , and all Hi● works are Glorious ; Men nor Angels could never have found out this way of Salvation through a Crucified Saviour ; But it is GOD'● VVork , and a singular pe●ce of VVorkmanship of His , above all what we see in Scripture ; Therefore it is called , The Glorious Gospel of the Blessed God. 1 Tim. 1.11 . 2. The Gospel is Glorious , in respect of the Instruments imployed in Preaching and making known this Mistery : GOD the Father , made the fi●st publication thereof in Paradise , whe● He said to our Fore-father , that the Seed o● the Woman should bruise the Head of the Serpent , Gen. 3 15 The Son is more especially made use of , in this work Heb. 1.2 . and 2.3 . There●or● c●lled the Gloriou● Gospel of Christ 2 Cor 4 4. Also the Holy Ghost is therein employed — But unto us they did minister the thi●gs which are now reported unto you by them that have preached the Gospel un●● you , with the Holy Ghost sent down from Heaven 1 Pet. 1.12 . The Angels were imployed in this work Luk 2.10 , 11 , 12. The great Prophets and Apostles were Messengers of this Gospel 1 Pet. 1.10 , 11. It was their work to publish this great Salvation : So that it must be a glorious wo●k , wherein such glorious Hands were imployed . 3. It is Glorious , in respect of the way , which GOD entered on for the manifesting and making known this Mystery , and for confirming us in the same ; which is held out in short , Heb. 2.3 , 4 How shall we expect if we neglect so great Salvation , whi●h at the first began to be spoken by the Lord , and was confirmed unto us by them that heard Him ; God also bearing them witness , both with Signs and Wonders , and with diverse Miracles , and Gifts of the Holy Ghost , according to His own will. 4. It is a Glorious Gospel , in respect ●f ●hese who have studied it ; not only many R●ghteous Mat. 13.17 . But also many Prophets and Kings Luk. 10.24 . 1 Pet. 1 10. have desired to see these Mysteries ; The Prophets enqui●ed unto , & searched diligently after this Salvation : And even the Angels themselves have a holy Curiosity to know what i● meaneth & herefore they are said to look into it , or to stoop down with the bowing of the Head , and bending of the Neck , that they may behold what it is ; And they come to the knowledge of i● by this Gospel 1 Pet. 1.12 . Ephes 3 10. This must then be a Glorious Subj●ct , and there must be some ravishing Glory in this Mystery , which engageth these glor●fied Creatures to pore and lock into it . 5. It cannot be otherways than a Glorious Gospel , seeing even the Feet ( thô suddled with dust ) of those that bring good Tidings thereof , are so beautiful Isa. 52.7 . Rom. 10.15 . Yea it cannot be expressed how lovely and beautiful they are in the Eyes of those , who are sensible of their necessity of Salvation . 6. It is a Glorious Gospel , in respect that i● putteth a singular glorious Beauty , on all that it comes near unto ; Therefore it is the Glory of a Land to enjoy it , and where this Gospel is , Glory dwelleth in that Land Psal. 85.9 . And where this , or any outward resemblance of the same is , there is Glory ; Therefore when the A●k was taken by the Philistines , the Holy Wife of Phineas , the Daughter in Law of Eli , cried forth , saying , Glory is departed from Israel . ● Sam. 4 22. Therefore was it that the Glory of the latter House , should be greater than the Glory of the former Hag. 2.9 . Because Christ should appear therein with this Glorious Gospel . 7. The Gospel is Glorious , in respect of 〈◊〉 Su●ject and Matter ; It treats of a ma●chless and glorious Business of that Fair , Amiable and Glorious Branch of the Lord Isa 4.2 Here is the Branch of that Root o● Iesse , which is every way Glorious Isa. 11.1 , 2 , 3 , 4 , 5 , 6. Here is the Revelation of the knowledge of ●he LORD , ●he knowledge whereof should fill the Earth in the days of the Gospel , as the Waters cover the Sea Isa. 11.9 . Hereby is the Riches of the Glory of the Lord made known , and therefore it must be a Glorious Business Rom. 9 23. And her● behold we the Glory of God in the face of Iesus Christ 2 Cor 4.6 . The Gospel is as it were the face of Christ ; Herein sh●ned His Glory which the Apostles saw Ioh. 1.14 . of Him , who therein is the ●rightness of His Father's Glory Heb 1.3 . Is ●t not a Glorious Business , which bringeth to ●ight Life and Immortality , and this is done ●y the Gospel 2 Tim 1.10 . It revealeth Grace , and so is the Gospel Grace Act. ●0 . 24 . 8. It is Glorious in respect that Christ hereby makes His Body and Bride Glorious unto Him●elf , for it is by this Word that He sanctifi●th ●nd cleanseth Ephes 5.26 , 27. 9. It is a Glorious Gospel , in respect of the many several Eff●cts and Fruits which it bring●th sorth , being ●he savour of Life unto Life . As 1. It is the weapon of our Warfare , which is Mighty through God , To the pulling down of ●●rong holds , casting down of imaginations , and every high thing that exalteth it self , against the ●nowledge of God , and bringeth into captivity ●very thought to the obedience of Christ 2 Cor 10.4 , 5. Therefore it is called , The power of God ●nto Salvation Rom. 1.16.2 . It hath a begetting vertue , it bringeth forth Sons an● Daughters unto GOD , as the Apostle says ● Cor. 4.15 that He had begotten the Corinthian● through the Gospel . 3. The Gospel containeth the Conditions and Articles of Peace between GOD and the poor Sinner , and therefore it is called , The Gospel of Peace , Ephes 6.15 . And it is the Mean , whereby the miserable Enemy Man , is brought unto another state of Peace and Reconciliation with GOD ; so that he lays off his enmity against GOD , Hi● interests and servants , so that thereby the Wolf is made to ly with the Lamb. 4. The Gospel hath an ensuring and establishing power , establishing the Soul against all Storm● and Tentations ; Therefore saith Paul. Now to Him that is of Power to stablish you , according to my Gospel , and the preaching of Iesus Christ ( according to the Revelation of the Mystery which was kept secret since the World began — be Glory — Rom 16 25 , 27.5 . The Gospel hath a trans●o●ming and changing power , cloathing the Heirs of Hell with begun Glory , and changing them into the Image of GOD 2 Cor. 3 18. But we all with open face , beholding as in ● glass , the Glory of the Lord , are changed into th● same Image , from Glory to Glory , even as by the Spirit of the Lord. 6. In a word , it is the Instrument of Salvation , and therefore called the Gospel of Salvation Ephes 1.13 . It is the savour of Life unto Life 2 Cor. 2.16 . Before we ●pply this , we shall speak a litle to the other part , to wit , The Riches of Glory . Of the Riches of Glory . There is not only a Glory to be seen in the Gospel , but thereis an exceeding great Excellency of Glory , which points forth the singularness and excellency thereof . And this will appear , First , Providing we compare this Glory with other things , which either are but such in the esteem of Men , or that really have Glo●y in mu●● less than that Glory , which shineth forth ●ere . 1. Compare it with that which the Men of this World , ordinarly esteem Glorious , as greatness of Power and Authority , stately Buildings , many Servants , great and multiplied Titles o● Honour , and such like . Alas ! what a poor spectacle is all ●he glittering Glory of this World , which hath no reali●y in it , but consists in a meer imagination , and the meer blossomings of a ●oving Fancy , and fruit of a light and creazie Brain : Alas ! how lean , sober and empty , is this so called and fancied Glory , wherewith the Children of this World are so bewitched , taken up with child●sh admiration , eager gaping and hot pursuing after the same : What is it in comparison of this Glory , which shineth in the Gospel ? What is here , that should take up the Soul of Man , that knoweth what real Glory is ? What can these ou●ward , borrowed , imaginary Garnishin●s do , to the real amending and felici●ating of a poor immortal Soul ? What is here ●or quie●ing a raging and disordered Conscience ? What is here , which can make the poor Creature sing , when pale Death looks him in the face , and when wrestling with the King of Terrors ? Yea will not the thoughts of all these things , wherein the Soul formerly boasted , but add to his sorrow , and augment his grief , now when he seeth , he must fors●ke all , and live in darkness eternally ? For when he dieth , he shall carry nothing away : his Glory shall no● descend after him . Psal. 49.17 . What signifi●●h ●hen the Glory of his House , how great so●ver it be ? What is the Glory of Great Ones , when the Lord kindle●h under the same , a burning like the burning of a fire , Isa. 10.16 . Nebuchadnezzar had a Kingdom , and Majesty , and Glory and Honour , so that all People , Nations and Languages trembled and fearrd before him : whom he would he slew , and whom he would he kept alive , and whom he would he set up , and whom he would be put down Dan 5 18 , 19. But a poor lamentable Glory was it , that could not desend him from the grea●est Misery that ever a King or Prince was brought unto . Vers. 20 , 21. But when his heart waes lifted up , and his mind hardened in pride , he was deposed from his Kingly throne , and they took his Glory from him . And he was driven from the ●ons of Men , and his Heart was made like the Beasts , and his dwelling was With thr wild Asses , they fed him with gross , like Oxen , and his Body was wet with the dew of Heaven , till he knew , that the Most high GOD , ruled in the Kingdom of Men , and that He appointeth over it , whomsoever He will. See also Isa. 5.14 Therefore Hell or the Grave hath inlarged hee self , and opened her mouth without measure , and their glory , and their multitude , and their pomp , and he that rejoiceth shall descend into it . How vain and empty then , ●ust that Glory be , which thus dieth out with a fi● by stink ? How far inferiour to this rich and excellent Glory ? 2. Compare the Gospel Glory , with the great and real Glory of Heaven and Earth , this piece of Work of the only wise Creator ; And it will very far surmount these in Glory : The noble Fabrick of Heaven and Earth , replinished with such variety of Creatures , carries clear evidences of the glorious Wisdom & Power of Him , who hath made the same out of Nothing , and sustaineth them continually , by the Word of His Power ; For He spake , and it was done , He commanded and it stood fast Psal. 33.9 . — For the Pillars of th● Earth are the Lords , and He hath set the World upon them . 1 Sam. 2.8 . He hath established them Psal 89.2 . And formed them Psal 90 2. Who can once look upon this Fabrick , being so curious in all its points and proportions , without observing singular Glory , wh●ch hold forth the Glory of the great Master Builder : Who can look upon the Heavens ▪ and observe how admirably they are garnished , and indented with so many glorious shining Creatures , and not fall a wondering at the rare Building , and its excellent Contrivance ? Who can behold the Sea , that terrible and vast Creature , the dry Land , the Hills , the Valleys , with their pleasant Rivers , and watery Rivolets , with all their fair and fruitful Inclosures , the spacious , vast and bowling VVilderness , with all their various , different and numerous Inhabitants , the VVater with its Fishes , the Air above with its Fowls ; And not behold , I say , a special ravishing Glory therein : But O! what is all ●his Glory in comparison to that Glory , which shineth in the Gospel : The Flowers springs out of ●he Earth , and spreads for●h ●ts Glory , but suddenly it is cut down and withereth , so shall the Heavens and the Earth pass away , they shall perish , yea all of them shall wax old like a Garment , and as a Vesture sha●l they be changed Psal. 102.26 . But this Glory , which shines forth in the Gospel , is an eve●lasting Glory : Great was the VVisdom of GOD , which shined forth in creating all things of nothing , but in the G●spel , The manifold Wisdom of God is ma●e known . Ephes. 3 , 10. 3. Compare the Glory of the Gospel , with the first Covenant made with Adam , in the state of Innocency , so shall there appear here a singular Glory ; I confess it was a Glorious Business , to see that rational Creature Man , in a Covenant of Friendship wi●h his Maker ; For there was wonderful Condescendency on GOD's part , in that He came under the Bond of the Covenant , and under Obligations of a rich Promise unto the Creature , in case of Obedience , which otherwayes he was indebted to his Creator , by vertue of His Creation ; And pleasant was it to behold , the Wheels of the Soul of Man , besmeered with the promise of the rich Recompense of Reward : But the Glory of the Gospel Covenant da●kens that , as the rising of the Sun darkeneth the sparkling light of the Stars : Adam if he had ●tood , had never appeared with Christ as a glorious Member of Hîs glorified mystical Body Col. 3.4 . He ha● never been partaker of that Glory , which Christ bestoweth upon His own , which He hath of the Father , as the Redeemed now have Ioh. 17.22 . He had never been brought to Glory through Christ , as the Captain of Salvation made perfect through Suff●rings , as the Saints are now brought Heb. 2.10 He had never had that relation and interest in Christ , as his elder Brother , H●ad and Saviour , which Believers now have by ve●tue of the New Covenant : He had never sitten with Christ upon His Throne , as Christ sitteth upon His Father Throne ; But this unspeakable Concotenat●on of Glory is carried on through the Covenant of Grace : The Glory which he should hav● purchased , should have been but a Glory o● his own begetting , bought with his poor inconsiderable sweating and legal payment , but the Glory of the Gospel , is a Glory , bought wit● the Life and heart Blood of the E●ernal Son of GOD ; The other had been but a Glory of Law work and of Law-merit ; But this is a matchless Glory , wholly through and through , shining with the Glory of free Grace : Here appear● incomprehensible Love , wonderful free Grace inconceivable Mercy , and a wonderful harmony of Mercy and Judgement . Adam had not sung that new Song , which the Redeemed now sing in Glory : So that upon infinite accounts , the Glory of the Gospel , far surmounteth the Glory of the Covenant of Works ; That was unsure , as the event did manifest ; This is sure for all the Seed , being grounded and firmly bottomed on the Faithfulness , established on the Truth , ensured through the Righteousness , strengthned by the Oa●h of GOD , and confirmed by the Death of the Testator . &c. 4. Compare the Gospel with the forme● Administration of the Covenant of Grace , before Christ's Incarnation , and thô that Administration had its own Glory , which nevertheless beho●ved to be abolished ; yet here is a Glory far more excellent ; A Glory after which in former times , the Prophets searched , ●nd unto whom it was revealed , they Prophe●ed of this Grace that should come unto you . 1 Pet. ● . 10 , 12. The first Dispensation was da●k , ●s also the Mysteries were vailed with Types , ●hadows , Ceremonies and Offerings ; There●ore Moses put a vail over his face , that the Chil●ren of Israel should not stedfastly look to the end ●f that which is abolished . 2. Cor. 3.13 . That Administration in respect of the Administra●ion of the New Testament , is called the Let●er that killeth , and the ministration of Death written and engraven on Stones , the Ministra●ion of Condemnation ; But this is called the Spirit , the Spirit that giveth Life , and the Ministration of the Spirit , the Ministration of Righteousness : So that the Glory of the former Ministration , was not once to be compared with the Glory of the latter Ministration . That was ●ndeed glorious , so that the Children of Israol could not sted●●stly behold the Face of Moses , for the Glory of his Countenance , but it was a Glory that was to be done away ; But this is much more glorious , and surpasseth far in Glo●y ; For even that which was made glorious , had no Glory in this repect , by reason of the Glory that excelleth 2 Cor. 3.6 , 7 , 8 , 9 10. Therefore until that that Evangelical Day began to down and clear up , and Faith , or the great object of Faith Christ Jesus came unto the World ; The Heirs were kept under the Law , shut up unto the Faith , as in a prison , and held under the strict Discipline of a Pedagogue or School Master Gal. 3.23 , 24 , 25. Under the Law , they were Children , differing nothing from Servants , but were in Bondage , under the Elements of the World , and they were Tutors and Governours Gal. 4.2 , 3. They were under weak and beggerly Elements Gal. 4.9 But we shall not insist longer here , this being sufficiently held forth by the Apostle Paul , throughout hi● whole Epistle to the Hebrews . Secondly , Further , that there are Riches in the Glory of the Gospel , will appear , providing we in the next place take notice of the glorious and super-excellent Nature of the same . Many things might be brought in for clearing of this , but we shall satisfie our selve● with some f●w . As 1. This rich glorious Nature of the Gospel appears , while it is called , The Power of God unto Salvation , to every o●● that believeth , to the Jew first , and also to the Greek Rom. 1.16 . That noble and sharp-fighted Apostle of the Gentiles saw such a Riche● of Glory therein , that how contemp●ible so ever it appeared to others , whether Iew o● Gentile , yet with him it had a high esteem , he was not ashamed of it , that is , he gloried in it , this being a dimunitive menner of Speech , wherein more is understood , than is exprest ▪ For he descerned it to be the glorious and none-such Instrument of GODs Power to break up Satan's hoof Quarters in the World , and so to spread out the Kingdom of Jesus Christ ; Whereupon he says 2 Cor. 10.4.5 The weapons of our warefare are not carnal , but mighty through God , to the pulling down of strong Holds , casting down Imaginations , and every high thing that exalteth it self against the knowledge of God , and bringing into captivity , every thought to the obedience of Christ. Justly then might he magnify his Office , whileas he was imployed to carry these Treasures unto the Gentiles Rom. 11.13.2 . Its Riches appeareth herein , that the Gospel is the Cabinet wherein lyeth , and the Field wherein is to be found , the most enriching Glory imaginable : It hath folded up in it , that really enriching Pearl , which when the wise Merchant had found , sold all that he had and bought it ; which you may read in that Parable , and which is doubled with very litle alteration Mat. 13.44 , 45 , 46. Christ the alone enriching Pearl of great Price , is the whole Matter , the Heart and Marrow of this Gospel ; It is wholly imployed about Him , therefore cannot but contain Glory , and Riches of Glory , therefore it is called , The Word of Christ Col. 3.16.3 It appears herein , because it is the offering , a●d the holding forth of the most en●iching and glorious Marriage , that ever was heard tell of a A Marriage between the lof●ly , high , holy , glorious and matchless King of Kings , and Lord of Lords , and despicable Sinners , poo● beggerly Creatures , by Nature Heirs of Hell. It is the word of Reconciliation containing Articles and Conditions of Peace , between the Holy , Righteous and Glorious GOD , and sinful self-destroying Sinners , which is intrusted to the Apostles , and their Successors 2 Cor 5.10 , 20. therefore called the word of Peace . Act. 10.36 , 37.4 . The Riches of Glory appears herein , because the Gospel is the outward Call of God ; which , when the LORD makes effectual , He accompanyeth with an inward , powerful , irresistable Calling to the most glorious things imaginable : It is hereby that the Lord Jesus bringeth many Sons unto Glory Heb. 2.10 . Hereby do the Elect obtain the Salvation , that is in Christ Iesus with Eternal Glory . 2 Tim 2.10 . By the Gospel the Thessalonians were called to the obtaining of the Glory of our Lord Iesus Christ 2 Thess. 2.14 15. Who can tell what is the hope of this Calling , and what is the Glory of this Inheritance of the Saints in light : Such as can discern this , must have the Eyes of their Understanding opened and enlightned of GOD Ephes. 1.17 , 18. It is a compleat rich glorious Kingdom , whereunto Men are called by the Gospel . 1 Thess. 2.12 . He calleth unto His Kingdom and Glory . 5 It appears herein , that it is the means of discovering the most enriching glorious , most latent ●nd concerning Secrets : What is better and ●ore desireable than Life , than true Life and ●mmortality , and this is made manifest ●hrough the Gospel 2 Tim. 1.10 . One that is ●ondemned to Die should esteem a Reprive of ●he Sentence , a rich and glorious Business , ●hô ignorant but that he might be taken away within few Hours or Days , through some special stroke of GOD upon him : How much more infinitly worthy and richly excellent is ●his Life , which is Immortality ? And what Riches of Glory , must there be in the Gospel which bringeth thi● into light ? 6. It appears ●erein , that the Gospel bring● Heaven to the Door of the Soul , with all the Glory that is herein ; And therefore called the Word of ●he Kingdom , or the Gospel of the Kingdom Mat. 4.23 . and 9 35. and 24.14 . And the matter thereof , is to preach the Kingdom of God Mark. 1.14 . Act 20.25 . and 28.31 . Luk. 4.43.9.60 . So it is also called , The Kingdoms of God Luk. 10.9 11. Mark. 1.15 . and 4.25 . And the Kingdom of Heaven in many of the ●arables Mat. 13. and 20.1 . and 22.2 . &c. Thirdly , That there are Riches in the Gospel , appears from the special , rich and glorious Efficacy of the same ; whereof take these few Proofs . 1. The Gospel hath a powerful enlightning vertue , so that these that sit in darkness , come to see a great light Math. 4.15 , 16. Therefore Paul was sent to open the Eyes , and turn Men from darkness to light Act. 26.11 Where it comes with power , it discovers th● lamentable estate , wherein poor Man is b● Nature , and discovers the way of escape 2. It hath a propagating and begetting power where it is the savor o● Li●e unto Life ; I ha●● begotten you through the Gospel ( saith Paul to th● Corinthians ) 1 Cor. 4.15 . Therefore it is calle● the Word of Life ; Phil. 2 16. It quickneth from the Dead ; through the powerful operation o● the Spirit ; we are born again by this Word 1 Pet 1 23. 3. It hath a nourishing vertue , therefore it is called , The sincere Milk of th● Word ; whereby we grow , even as the Child groweth by the Milk on the Breast : 1 Tim. 2 2. 4. Thereby is the Soul brought by Faith ●o lay hold on Christ , and so thereby brought into a sure and safe state ; Therefore it is called , The Word of F●ith Rom. 10 8. And the Word of Salva●ion Act 13 26. VVe believe through this word preached by the Apostles and their Success●rs Ioh 17.20 . 5. It hath a washing and cleansing vertue ; It is by the word , that Christ sanctifieth and cleanseth His Church Ephes 5.26 6. It hath a cu●●ing and piercing vertu● ; Paul speaking of the Gospel ( Heb 4.12 . ) saith , That the Word of God is quick and powerfu● , and sharper than any two edged Sword , piercing to the dividing asunder of both Soul and Spirit , and of the Ioints and Marrow , and is a discerner of the thoughts of the Heart : ●n allusion to the Anatomy of Bodies , or else ●o the cutting up of the Sacrifices , whether ●hese of the Iews , or as it was used among the Heathens , especially by the Sooth-sayers , who ●uriously searched into every inward part as Ezek. 21.21 . Look what the Intrals are to a ●harp Sword , or Sacrificers Kni●e , or like In●turments of Anatom●zing in a ●kilful Hand , ●uch are all the most inward and secret parts of ●he Heart , even those , which are most difficult to be divided , unto this Sword in GOD's Hand , when pleased to use it to search the Heart and Reins , and to discover and bring ●orth to judgement the secrets of them ; Not only is it to ungird and stripe off the outward Cloaths of outward and formal Actions , and so present the Soul naked as Vers. 13. Nor only to flea off all the Skin , and so to see what lyes under it ( as the next word , Opened , doth sometimes signifie ) but further to cut up and cleave to the Back bone ( as the word will bear ) that so all the Inwards may appear ; And this so curiously divided and laid asunder , as to see and view a part , what is in each . In a word , this Sword of the Gospel , when rightly handled , it not only hath a discerning , piercing , penetrating power with it , to come in on the Heart , discovering its Intents , and striking at the root of Corrup●ions ; But it will humble the proudest Hearts ▪ and quicken the deadest Spirits , and peirce through the Soul and Conscience of the most obdured ; Anatomize an● lay open their Thoughts , their Security , Pride ▪ Formality , Hypocrisie , &c. And strike a● the root of the Body of Death , to kill it , and be its death ; Undoubtedly then , their canno● but be a singular Riches o● Glory in this Gospel . 7. As it hath its arise from free Grace , and is the open Proclamation of the Grace of GOD ; And therefore called , The Word of His Grace Act. 20 32. so it builds up such as receive it , and carries them on until it fairly land them in Glory ; for it is able to save Souls Iames 1.21 . 1 Vse . Here we have ground and reason ●o bemoan the state and condition of not a few People and Persons , to pity them , and from compassion towards them , to pray for them . As 1. These who never as yet saw this Glory , having never as yet heard of this glorious Gospel ; They may it's true , go beyond others in worldly Riches , fulness of all things , carnal Prudence and Policy , and have abundance of Gold , Silver and costly Jewels , and have much outward Pomp and Flourishes : But alas ! nevertheless when they have never heard of Christ , they are but continuing and sitting in darkness ; The Glory of the Lord , hath never as yet shined upon them , the Sun of Righteousness is never risen upon them , with Healing under His Wings : Miserable and lamentable is their Conditions , notwithstanding of all their Supe●fluities . O! let us pray , that this glorious Light , may once break up amon●st them , that the Earth may be filled with the Glory of ●he Lord , as the Waters cover the Sea. 2. We should condole these Nations , where the Name and outward Knowledge of the Gospel is , and nothing else ; Nothing of the Power , Beauty and Glory of the Gospel of Salvation ; But alas ! all is darkned with the fogg and mist of Idolatry , and Superstition , or of humane Inventions , which vails and darkens the singular Beauty , which is to be seen in the Ordinances of Jesus Christ , according to the Simplicity of the Gospel . Oh! have compassion on such , who hasten Judgement on themselves , and love darkness , rather than light : For what are all the vain Imaginations and Inventions o● Men , but a darkning of the glorious Splendour of the Sun of Righteousness , that He may not sh●ne in His native and superexcellent Glory . 3. We should commiserate that People , where His Glory did once shine , bu● seems now to be robbed thereof , through the Godlessness and Wickedness of Men , being Instruments of Satan , in whose Soul , the ●ight of this Gospel never shined . While Satan hath imployed his Agents to banish the Faithful , who carry this Torch of Light , and hold up the Glorious Standart of Jesus Christ ; These ungodly Men do what in them is , by their Conclusions , Acts and Deeds , o● unreasonable Persecution , to banish Christ , His Servants and Gospel out of the Land. O● wha● a loss is it , to be robbed of this Glory , providing we have any Tenderness or Sympathie as Christians , let us be earnest in Prayer fo● such . 4. We should condole such Nation● and Churches , that have a Name , that they Live , and yet are Dead , who have only the sound of the Gospel , with a bare and naked Offer of Jesus Christ : And those , thô they b● free of Idolatry and Superstition , which ar● open Blots and Spots on this Glory , and th● free of outward Persecution , yet great Strangers unto the Riches of the Glory of this Gospel , S●rangers unto the Power and Operations of the same , having the Name o● Purity ▪ and G●spel Truths amongst them , but no more ; And so are dying and perishing throug● an inward decay of Life and Power . The●● undoub●edly are also to be lamented over . 2. Vse . As on this ground we lament th● state of the Churches , so may we take up ● Lamentation over the persons who live unde● the dew and sun-shine of the Gospel , and nevertheless see no Beauty or Glory in the ●ame The Glory the●eof is hid from ●heir Eyes , an● they see no Beau●y , nor desireableness , no● Riches of Glory in the same , the GOD of th●● World having blinded their Minds 2 Cor 4.4 . They look upon the Gospel , as an artificia● composed Fable ; They set no worth nor pri●● upon it as they should ; In place of Glory , is a burthen whereof they would willingly be quite ; Therefore they improve not the occasion , which they have for attaining to the knowledge thereof , and for having an Interest in this Glory : Many are ind●fferent and Gallio like , and in no ways lay the ●●siness to Heart ; Others are Heart-enemies to this Glory , and the power thereof ; Many content themselves with the outward Glory , without seeking inward Heart knowledge of the Riches of Glory , which is to be seen therein . 3 Vse . This affords ground of Rebuke , unto several sort of People . As 1. Unto such , who darken the Glory of this Gospel , with their Errours , Superstitions , Inventions and false Glosses , and all such , who in any measure darken and cloud the Simplicity of this Gospel , its Glory and singular Beauty . 2. Such are to be rebuked , who persecute the ve●y Name and Profession of the Gospel , and all who adhere to the same , as many do , who ( ●f possible ) would drive it out of the World. O! what aileth them , and offends them at this Gospel , which is so ●ull of Glory , and bringeth Glory in it to poor Soul● ? Surely such Men must be driven on and acted by the Spirit of the Devil , who is an unreconcilable Enemy unto this Gospel of Glory . 3. It is for rebuke to such , who are Enemies to the power and purity of the Gospel ; who thô they may readily stand for the profession of it , and own that , yet their Heart riseth against the Life and Power thereof , wherever they discern it ; and as a fi● occasion ●ff●rs them , they but laugh and mock at all that is more than an outwar● prof●ssion . It s true there is a Beau●y and Glory to be seen in the very ou●ward Dispensation of the Gospel , when performed in Gospel purity ; But the more special Glory , with the Riches of the Glory of the Gospel , l●eth in the power thereof upon the Soul , leading captive to the obedience of Faith , and bringing them unto subjection unto Christ ; And their Heart riseth against that , wherein the Glory and Power of the same do●h most signally appear . 4. Such are to be rebuked , who bring stains and shame , through ●h●ir scandalous Life upon that gloriou● Gospel , bringing up an evil Report upon th● same ; And thereby occasioning Enemies to desp●se and con●emn the same : O! what a da●k Cloud doth the scandalous Lives of Profess●rs , raise over the ●ace of this Sun ? This is far from adorning the Doctrine of God our Saviour in all things , which is required Tit. 2.10 5. Such are to be reproved , who will not s●ffer this Glory , once to enter their Souls , who c●st no● up the Door of their Souls , that it may enter in , and call not to the GOD o● Glory , that He. Who commanded the light to shine out of d●rkness , ma● shine into ●heir Hearts to give the light of the knowledge of the Glory of God , in the Face of Iesus Christ. 2 Cor. 4.6 . But on the contrary makes themselves hard against it , and refuse to accept of it : As appears from the following Particulars . ( 1 ) They resolve to keep their old way , whatever be said unto them , they will not alter , they will remain the old Men and the old Women still . ( 2 ) They refuse to subject themselves unto the Righteousness of GOD , and endeavour to establish a Righteousness of their own ; Now herein lyes the Glory of the Gospel , that it breaks us off from that Course of self-seeking , that we might live and grow up in Him , who is the Head in all things . ( 3 ) They will not submit themselves unto the Conditions of the Gospel Covenant , nor receive Christ as He is offered in the Gospel . ( 4 ) They will not forsake their old Lovers , and especially that Ash●aroth , that prime Dagon , and principal Idole Self ; Now the power of the Gospel appears herein , that it makes the Soul put out its right Eye , and cut off the right Hand , and cast away all its own Righteousness , as so many menstruous Cloaths and fil●hy Rags . 4 Vse . This requires of us sundry Du●ies . As 1. We ought then to be very thankful unto GOD , that ever it hath pleased Him to tryst us in the time and ●lace of His manifesting this glorious Mystery ; What are we better than others , that have gone before us , or than many that live in other places of the World , who have never a● ye● s●en one blink of Glo●● ? Providing we could prise a right the worth o● this Treasure , we should see ou● unspeak●ble and great Obligations to Thankfulness , 〈◊〉 as we would be forced to cry forth , What shall we render unto the Lord for this Benefi● and infinite Mercy ? 2. We should esteem highly of this Gospel , and priz● it much , that our despising thereof provoke not the Lord to remove it ; that the Sun might not go down over the Prophets , nor the day be dark over them Mic. 3.6 . And lest He might give us up unto the lusts of our own Heart , and give us darkness in place of light , for our misprising and undervaluing the Glory and light of the p●●cious Gospel . 3. We should be much it P●ayer , to hold the Gospel still in its power and purity amonst us , that it may shine in the midst of us , in its Glory and Beauty , as the power of GOD unto Salvation . 4. We should endeavour on all occasions greatly to welcome ●he Gospel amongst us , and to be ware that we oppose not the Power and Operation● of the same . O let the Glory thereof shine it our H●arts ! And for that eff●ct let us lay ope● our selves to the Beams of the same , that they may have free entry into our Souls : Les us lay aside all prejudices and love to our Idols , and receive this Light and Glory in love , 5 Let us not be satisfied until that we see and obtai● a more clear discovery of the Riches of the Glory of this Mystery . To wit. ( 1 ) That this Gospel discovers to us our Wre●chedness , Emptyness , Madness , Poverty , Nakedness and every way Undon●n●ss . ( 2 ) That it holds forth unto us the Excellency of Christ , in His Person , Nature , Offices , Works , and Employments in the World. ( 3 ) That it draws Hearts to Him , and from our selves , and from all other Lovers and Vanities , wherewith heretofore we have been betwitched . ( 4 ) That it unites our Souls to Him through Fai●h , that we may live in Him , and He in us , and be one in Him. ( 5 ) That it enclineth our Hearts , unto a swee● Union with the Gospel Comman●s , and to a living by Faith in Christ , and to a depending and resting on Him for Salvation , through His offe●ing of Himself , and through His Media●ory Righteousness offered and hold●n for●h in the Gosp●l ▪ and impu●ed ●o Believers th●ough F●ith . ( 6 ) Tha the Discovery of this Gospel makes us ●●ll in love with Holiness , an● to work out our Salvation with Fear and Trembling , leaning on Jesus by Faith , drawing Life and Power from Him , who is given ●or a Covenant un●o the People , that we might so g●ow up and bea● Fru●t in Him , and go from streng●h ●o streng●h in Him , untill we appear be●or● GOD 〈◊〉 Zion 5 Use. This requires ● sel●-searching , whether or not we hav● ever attained a sav●ng si●ht of this Glory , the Riches of the Glory of ●his Mystery : And we may know it by these Mark● As 1 Mark. The light of the Gospel discover● a Fulness , a sensible Fulness , a Soul-satisfy●ng , and a Soul-saving Fulness , and a free and gracious Fulness in Christ. 2 Mark. The light of the Gospel discovers , I say , where this glorious Light comes , it discovers sel● ▪ emptiness , self deceitfulness , and loathsomness . 3 Mark. It takes the Soul captive instantly to make choise of Christ for all , to esteem of Him above all , as the chief among ten thousand ; And to lay hold on Him , on His own Terms , with Heart and Hand , and to accept of Him for all our Wants , and for all that we desire , and to rest fully satisfied and content with Him. 4 Mark. It inclines the Soul sweetly to employ Christ in all their Needs , to give Him constant employment in all His Offices , until He bring them home and land them in Glory . 5. Mark. It makes the Soul , that hath a right discovery thereof , fall in love with Holiness , and to make Conscience of their ways , to walk circu●spectly to the Glory of GOD , and to the praise and adorning the Gospel Profession , to the engaging of Strangers unto the ●eceiving of the Gospel . 6. Mark. It will give them a high esteem of all , even of the smallest Ordinance and Institution of Christ , and make them careful ●o keep them pure , and to improve them to the right end , and will make them help to maintain His Cro●● rights and Priviledges . ●s King in His ow●●●urch , and chief Commander in ●is own House . — Among the Gentiles : These 〈…〉 of Glory , 〈…〉 things . 1. 〈…〉 ●●credible in th● beg●●●ing of th● 〈…〉 the Gentiles should be 〈…〉 Priviledge , and exal●ed to 〈…〉 Glory : For 1. 〈…〉 o● Christ. 〈…〉 the 〈…〉 unto the 〈…〉 ordained , 〈…〉 first off●● of the G●spel , 〈…〉 to 〈…〉 with an 〈…〉 way of 〈…〉 Mat. 10.5 . 〈…〉 who● are 〈…〉 Enemies or 〈…〉 cou●● not only not tolerate , tha● 〈…〉 should be Partakers of that 〈…〉 bad to spr●●● to 〈…〉 , th● be saved — 1 Thes. 〈…〉 worl●●either 〈…〉 of Heaven , 〈…〉 further the Apostles themselves notwithstanding of their ample and large Commission to g● and Teach and Baptize all Nations . Math. 28 ▪ 18 , 19. And notwithstanding they were fo● that end qualified and furnished , with extraordinary Gifts of the Holy Ghost , yet could hardly be perswaded to Preach this Word among the Gentiles ; For we find that Peter w●● examined by the rest of the Apostles , for b● going unto Cornelius . Act. 11.2 , 3.3 . Th● Gentiles were looked upon with an ill Eye an● contemned , therefore called Sinners of th● Gentiles . Gal. 2.15 . And as without Christ , so aliens from the Common-wealth of Israel , a●● strangers from the Covenants of Promise , havin● no hope , and without God in the World. Ephes. : 12.4 . Yea they were accounted Dogs , an● unworthy to eat of the Childrens Bread ▪ se● on that ground , Christ seemed to cast off th● poor Cananitish Woman , to whom He answered , I am not sent , but unto the lost sheep of the House of Israel . Math. 15. 2. Notwithstanding of all this , the Lor● so ordered it , that the Gospel got entranc● under the Gentiles , while He sent His Apostle● among them , and blessed their Labours , amongst them . Act. 13.46 . and 14.27 . a●● 15 3 , 7.14.15 , 17 and 18 , 6 Yea the Ie● rej●cting of the Gospel , occasioned the preaching of the same under the Gentiles . A●● 23 46. and 8.6 . and the di●●i●●shing of 〈◊〉 Iews , was the Riches of the Gentiles . Rom. 11.12 . 3. Hereby were the Prophecies concerning Christ , and His Kingdom fulfilled ; The Root ●f Iesse must stand for an Ensign to the People , and the Gentiles must seek into it . Isa. 11.10 . and 60.5 . His Name must be great among the Gentiles . Mal. 1.11 . And to such , had Christ a Commission to come in an appoin●ed time Isa. 42.6.49.6 . Act 13.47 . Luk. 1.32 . So must He bring forth judgement to the Gentiles . Isa. 42.1 . Math. 12.18 . see Rom. 15.9 , 10 , 11. 4. And as this was an eminent Evidence of this Mystery of Wisdom , Love , and free Grace , which was long kept bide in the Heart of GOD , Ephes. 3.3 , 4 , 5 So was i● that the Apostles , who for a time , were unsatisfied , therewith at last held their peace , and glorified God , saying , Then hath God also to the Gentiles granted Repentance unto Life . Act 11.18 . And Paul accounted it his Mercy to preach among the Gentiles . Ephes. 3.7 , 8. And magn●fied his Office thereby . Rom 11 13. And we find him often glorying therein . 1 Tim. 2.7 . 2 Tim. 1.11 . Which , as it should stir up our Hearts to admiration over that wonderful Love and free Grace of GOD , who hath sought after the Gentiles in Clemency and Mercy , who had been so long debarred ; And establ●shed usi●● the Faith of the great things promsed unto ●ut in ●he Word , now 〈…〉 to see the old Prophesies and 〈…〉 were 〈…〉 als● 〈…〉 〈…〉 our un●o 〈…〉 p●ay for them , upon 〈…〉 g●ven on their acc●un● , 〈◊〉 the Lord in due time will accompl●sh ; A●d besides it should make us lay to Heart ou● Duty in managing aright t●● Pri●iledge , in the thankful acknowledg●ment of the Lord 's undeserved Love herein , and by hearty embracing and welcoming this Offer , and to walk worthy o● the same , in all holy Conversation , to the Glory of GOD. Qu●st . But providing it be asked , Whe●her all the Gentiles see the Glory , and know the Richer of the Glory of this Mystery . I Answer , No : For all have not the p●eaching of the G●spel among ●hem . If it be ●urther asked , If all th●se , to whom thi● Gospel is preached , see ●h●s Glory ? I Answer , No. But only the Saints among the Gentiles , as app●ar● from Vers 26 This is made manifest to the Saints . Where we see that it is a●●ne ●he Sain●s , who have obtained G●ace to beli●ve this G●spel , and not every one who hears i● preached , who d●scern the Riches of the Glory of this Mystery , which is in the Gospel For 1. Unto some he preaching of the glad Tydings of the Gospel , is the savor of Death unto Death . 2 Cor. 2.16 . And unto their corrup●ed and prejudicated Understanding it savours as a dead Carion , wherein their Souls hath no pleasure , yea it is as D●ath ▪ so that their rejecting of the Gospel , and their averseness from it , proves their Death and 〈◊〉 . 2. Unto some it is but foolishness , as it was unto the Greeks . 1 Cor. 1.23 . And matter of Mocking and Derision , as the Doctrine of the Resurrection , was unto these of Athens Act. 17.32 . Many have no better op●nion of the Ambassadours of Christ , who are sent to preach the Gospel , 〈◊〉 Fest●s of Paul , Act. 26.24 . And of the Believers of the Gospel , than the Pharisees had of the Multitude Ioh. 7 49.3 . Unto some Christ is a Rock of Offence , and the preaching of the Gospel of Christ , is a stumbling Block unto them , even as unto the Iews , who stumbled at the stumbling Stone and rock of Offence . 1 Cor. 1. ●3 . Rom 9.32 , 33. Even as Christ Himself was for the fall of many , so the preaching of the Gos●el is the occasion of the ruine of many . 4. Many will not hear the Gospel with Faith , and therefore it cannot profi● them , Not being mixed with Faith in th●m that heard it . Heb. 4.2 . Neither will they receive it in Love , nor receive the Love of the Tr●●h . 2 Thess. 2.10 . And therefor● sa●●●oe 〈◊〉 ●hemselves unto th● Righteousness of God , held out unto them therein Rom. 10.3 . They will not suffer the Word of Instruction to get any room in their Souls , but they receive this Grace of GOD in vain , and through unbelief they reject it , they will not obey this form of Doctrine , nor yeild themselves Servants thereunto . 5. The GOD of this World hath so blinded the Minds of them which believe not , that the Light of the glorious Gospel of of Christ , who is the Image of GOD , cannot shine unto them ; So that they can discern nothing of the Glory of the same . 2 Cor 4.4 . And some blinded by a Judgement from GOD , are therefore no Co-partners of this Revelation . Math. 11.25.6 . Some see a glance , some da●k half glimmerings , of this Glory , but discern not the glory of this Mystery , they get some sight , which may occasion some litle work and operation in them , nevertheless they continwe strangers unto the true spiritual Glory thereof : For ( 1 ) They may see so much therein , as may engage them to a profession of the same , for a time in a fair day , when i● is accompanied with no persecution ; But ●ven as the stony ground having no deepnes● of Earth , whe● persecution comes , they immediatly forsake the Gospel , and turn their back upon it . Math. 13. ( 2 ) They may readily see so much in it , as makes them willing●● to part with somewhat , but not that in●● which will make them willing to forsake 〈◊〉 for Christ ; The cares of the World , doth not only choak all again , but creats a mist in their Eyes , which totally cloudeth and darkneth this Glory ( 3 ) They may see that which may inwardly affect them , as Agrippa to be almost Christians . Act. 26. and no more . ( 4 ) They may readily have some general knowledge of the Letter and out-side thereof , and may be great Doctors and learned Preachers , and nevertheless wholly strangers unto the Power and Life of the same . ( 5 ) Yea they may attain some resemblance thereof , and as it were some glorious sparklings , such as the Apostle speaks of , Heb 6.4 , 5. But alone unto True Believers , the Lord maketh known and manifesteth this Glory , and maketh them to see the Riches of the Glory of this Mystery ; These see it , to whom He discovereth those Secreets which are kept hid from the wise of the World ; They s●e it , who see that Glory , which changeth the Soul , so that thereby , they are changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord. 2 Cor. 3.18 . But what is that sight they get , which others are Strangers unto ? Ans. 1. They see a special necessary good , which deeply affecteth the Heart ; Others only win at some Conceptions , that goeth no further , than the Head. 2. They see something directly applicable unto to their case and condition , and is very sut●able unto them , where●● others look on these things , a● more the concernment o● others than themselves . 3. They see the good is co●pleat , all-sufficient , necessary and satisfying , which is held out in this Gospel , and therefore they seek not after more , provi●ing they obtain that , they judge their Lot is fa●len unto them in pleasant places , and that t●ey have goodly Heritage . 4. They see somewhat of that Soul-ravishing profound Counsel of Redemption , wherein all the Persons of the Tri●ity are engaged to carry on and perf●ct the same , and ●●ey see herein such Glory , that it makes them long for Heaven , that they might obtain a more broad and wide look o● that divine mysterious on-carrying of the wa● of Salva●ion , wherein so much of GOD , and of His glorious Attribut●● , in such a lofty way doth appear . 5. Th● 〈…〉 that therein , 〈◊〉 reache● 〈…〉 Soul , a●d make●h them , that 〈…〉 〈…〉 〈…〉 and soul , giving their 〈…〉 , as be●ng al●ogether p●ecious 〈◊〉 Soul satisfying . 6. They see that which makes them 〈◊〉 willing , and 〈…〉 all and ●●ll every thing , 〈…〉 once they 〈…〉 invaluable 〈◊〉 7. They se● that Light which hath that pow●● and force therein , that bringeth under their irregular love to the World , and all other Vanities , together with the strong Corruptions that molest them . 1 Vse . It needs then be no strange business , that there are so ●ew , that highly esteem of this Gospel , and that so many undervalue and contemn it ; seeing there are so few real Saints , who alone can see the glory and singula● Excell●ncy of this Gospel . Oh! it is a sealled 〈◊〉 , even unto them who 〈◊〉 hear it , 〈…〉 the ou●ward ●h●ll , and 〈…〉 sweet and deli●a● kirnel 〈◊〉 . 2 Vse . Behold here ●he Touch-stone , whereby every one must ●●●mine himself , and judge of Himself , wh●●her 〈◊〉 be in the Faith or not ; This special sight and discovery is alone peculiar to Believe●s , the Spirit of Light which they have received in the Gospel , makes them now see another sight than formerly they could apprehend or understand . O the depth of Wisdom , Power , Love , Grace , Righteousness and Mercy , which we now daily more and more discover ! O what heavenly and divine Glory shines therein , and ●ha● in the very meanest of all Christ's Precepts ! Othe●s take but a carnal and general look of th●se Ordinances , and therefore not so tender nor so zealou● of them , who can bear with the mixtures and Inventions of Men amongst them , and can fancy a Beauty , Decency and Consistency in these Inventions , whereas there is nothing in them but a vile deformity : And as for the substance of the Gospel , the glad Tydings of Peace & Reconcîliation with GOD , it is unto them an indifferent business far from being all their Salvation , & all their desire ; Their Hearts cannot embrace the Gospel , as the glorious Manifestation of the Son of GOD , which brings to Light , Life and Immortality ; They see not the Glory of GOD in the Face of Jesus Christ. Wo then to such , who have not more knowledge of this Business ; Then 1. A literal speculative knowledge of this Glory of GOD , which pusseth up , and filleth the Soul with wind and vanity , and never sinketh deep into the Soul. 2. A tickling outward Motion , with somewhat of acquired knowledge , that only affecteth the person , as the lovely Song of one that hath a pleasant Voice . Ezek. 33.32 . Their Ears are tickled with the new Tydings of Salvation , and of a Mediator to preserve them from the Wrath of GOD , and that is all . 3. Who have no more than some small tastings in the time of a Communion , or at some o●her solemn occasion , that take● more on them than ordinary , but is instantly suffocate , without taking further root . 4. Wo also to such , that have but some Light that forceth to some half works , and to some raw wishe● , that all might be better , some Flashes of Resolutions and hasty Undertakings , which occasioneth somewhat that looketh like a change , thô ●las ! their Heart in the interim is cleaving to their Abominations , and going out continually after their Covetousness . To whom God would make known , &c. These words may have respect both to the outward manifesting of the Mystery of this Gospel Truth ; As as also to the making known and discovering of this Truth of the Gospel effectualy on the Heart , which is more especially here to be understood , because that this Revealed Mystery is calldd , Christ in them , the Hope of Glory . In respect of both these , the Words hold forth two thing● : First , That this Revelation is of GOD. Secondly , That it is an Act of His free Grace and free Love. As to the First , to wit , The outward making known of the Gospel ( which we shall pass in a word ) We see , that as this Gospel is alone of GOD , Who is the Author thereof , so the outward publishing of the same dependeth on His free Grace and Will , so that he sends it to whom He will , and to whom He will , He sends it not ; see Act. 16.7 . The Spirit suffered not Paul , and his Companions to go unto Bithynta : However Satan and his Instruments may have a hand therein , nevertheless we are to look mostly to GOD , Who has the chief hand in i● ▪ Who followeth His own Resolution , sending the Gospel , where He has any to bring in thereby , be it one Soul or moe , or to 〈◊〉 one lost Groat , or one wandering Sh●●p , which finding incapacitate either to le●d or drive , He taketh it on His Shoulders ; rej●ycing . Luk 15.5 . Christ went ove● to the G●da●ens ●or one poor Soul : Paul 〈◊〉 charged to abide at 〈…〉 the 〈…〉 Gospel of Salv●●ion , and th●t 〈◊〉 〈…〉 the publishi●g of 〈…〉 time and place , w●er● 〈…〉 Providence of GOD have ou● 〈…〉 That we abase our selves in 〈…〉 be ashamed of our unsuteable 〈…〉 Him , Who hath sought us ou● , 〈…〉 many Thousands , whereas we 〈…〉 as any , only th●t He 〈◊〉 give ●●●vidence of the freeness of His 〈…〉 3. That we walk more 〈…〉 benefit , that He 〈…〉 the 〈◊〉 , when 〈…〉 The conside●●●ion 〈…〉 as to ●ear , 〈…〉 the remov●●● the 〈…〉 us , as He 〈…〉 Revel 2.4 . Tha● 〈…〉 GOD 's Soveraign t● , who singularly in this disposeth as He will : Our carnal Hearts are sometimes ready to rise against Him , and to wonder wherefore He suffers so many rich Nations to be so long without one Word of the Gospel of Salvation , and suffers it to remain there , where the People i● wearied thereof , and would willingly be quite of it ; But His Will should answer all such Objections in us , and settle all such Distempers in our Hearts : We must be satisfied herein , for He doth what He will in Heaven and Earth , and gives no account of what He doth . As to what relates to the other part , which is here principally to be understood , we learn. First , That it is GOD alone , Who can make known unto the Soul the Glory and Riches of this Mystery , and do●h effectually publish and reveal it ; This requires the revealing of the Arm of the Lord. Isa. 53.1 . For Flesh and Blood cannot do it , but the Father which is in Heaven Math. 16.17 . And the Spirit . Ephes. 3.5 . The God of our Lord Iesus Christ , the Father of Glory , must give unto us the Spirit of Wisdom , in the knowledge of Him. Ephes. 1.17 . see Vers. 9. Therefore the Spirit is promised for that effect . Ioh. 14.26.1 Cor. 2.10 , 11 , 12. Gal. 1.16 . This appears further from the natural state of Mankind , who cannot know these Mysteries without a divine powerful Revelation & Manifestation of the same in them . For 1. Natural Men are by Nature blind , without knowledge , lying and living in darkness ; And wha● can they then discern ●n these M●steries ? Revel 3.17 . Luk 4.18.1 Pet. 2.9 . Act. 26.18 . Isa 42.7 . They are in darkness , and darkness hath blinded their Eyes , 1 Ioh. 2 11. They walk in Darkness , and ly in Da●kness . 1 Ioh. ● . 6 . 1 Ioh. 2.9 They are of Darkness . 1 Thess. 5.5 . They are called Darkness it self . Ephes 5.8 . Yea under the power of Darkness . Col. 1.13 2. Therefore they are under a natural Impotency and Unfi●ness to understand the things of GOD. 1 Cor. 2 14. The natural Man receiveth not the things of the ●pirit of God , for they are foolishness unto him , neither can he know them , because they are spiritually discerned . 3. Besides this natural Impotency in the Understanding , to take up and know these Mysteries , there is also an acquired moral Inability seated in him , through misunderstanding and prejudice against the Mysteries of GOD : For it is said of the natural Man , 1 Cor. 2 14 That he receiveth not the thing of the Spirit of God , for they are foolishness unto him ; Therefore , was the Preaching of Christ cruc●fied , unto the Jews a stumbling block , and unto the Greeks foolishness . 1 Cor. 1.23.4 . Yea the carnal Understanding is enmity against GOD ; It submits not it self to the Law of GOD , neither can it . Rom. 8.7 , 8. so that there is also a pravity and impotency in their will ; Therefore saith Christ , that a corrupt Tree cannot bring sorth good Fruit. Math. 7. The Ethiopia● canno● change his Skin . Ier. 13 5. There is an acquired habitual ave●ssness , through the pravi●y of our Inclinations : By Nature People are so w●dded and glewed to their Lusts and Idols which they will not ●ors●ks ( which augments their natural Antipathy against the Gospel ) so that they are Enemies in their Minds by wicked works Col. 1.21.6 . Besides all this , the Devil , who is the god of this World , i● working in th●m . Ephes 2.2 . who more especially so blinds the Minds of those who do not believe , that the light of the glorious Gospel of Christ , who is the Image of GOD , may not shine unto them . 2 Cor. 4.4 . This needs no ●u●ther evidence , being more than manifest by daily experience ; no preaching will once pick on some ; yea Christ Himself preached unto many who go● no profit thereby ; The great things of GOD's Law , are accounted bu● a strange thing by some . Hos. 8. Many have Eyes and see not , Ears and hear not . 1 Vse . We are hereby called to be established in ●he Faith of this Truth , That it is only a Divine Power , which can mak● known unto us and in us the Gospel Truths ; We by Industry and Education , with some ordinary light of the Spirit , may win to understand the letter of the Gospel ; But in respect of the saving Manifestation of this Mystery , there is a necessity of a real , discriminating , special , immediate , inward and powerful Operation of the Spirit of GOD in the Soul , driving away the natural Darkness , and received prejudices , creating Divine Light in the Mind and Understanding , and so forming in the Soul , a Spiri●ual Patern of the glorious Mysteries of the Gospel : For until this enlightning Operation and Revelation of the Spirit come , all will be to no purpose . 2. Vse . So should we have a loathing and aversion of that dreadful Doctrine , which says , That this Divine Spiritual Enlightning is not needful , but alledge that moral perswasion , with the outward Revelation is sufficient ; whereas none who hath any knowledge of his own Heart can be so stupid , that he should not see so much of the Darkness of his own Understanding , that no less than a Divine Power must be exercised and put forth in order to this his Enlightning : And what doth this Opinion else , but signally vilifie , and palpably deny the Divine Mystery of this Revelation , and lamentably blow up the empty Creature with Pride , Ambition , and a foolish conceit of himself to retain somewhat , whereby he may ( as he ●ancies ) be the less obliged to GOD , and may have ground to thank himself , to sacrifice unto his own Net , and burn incense unto his own Drag . What a ruining and dreadful Enemy is this opinion , against the exalting of the Power of GOD's Grace , and against Folks carrying therein with subordination and dependency on GOD , and against all Prayer unto GOD. 3 Vse . However this be only GOD's work , and His powerful work ; nevertheless none ought because of his Impotency and natural Ignorance to account himself therefore discharged , exeemed or delivered from guilt : For ( 1 ) Our natural Impotency is our Sin. ( 2 ) Besides there is ever real opposing and rejecting of this Light , in all such as are come to the years of discretion , who hear this Gospel , and a wilful contemning of this Light , which will abundantly stop the Mouths of every one ; And this often appears either by their neglecting of the Means , or by their negligent and sloathful improving of the same , and their not using , but misusing of the Light which they have , &c. 4 Vse . Notwithstanding this be GOD's work , yet we should not cast off the Means , for hereby it pleases the Lord to convey Life , and to come with that Light and enlighten when and where He will ; For it ple●sed God by the foolishness of preaching to save — 1 Cor. 1.21 . And Faith come●h by hearing . Rom. 10.17 . And however the Means in themselves can do nothing , yet being ordained by Him , as it is our duty , so we may have peace in waiting on the ●ree and glorious King , where He Commands us to wait , and our waiting will sharpen our desires and longings after that blessed Light ; yea when we are disappointed and cut off in our expectations , even this must serve for the further humbling and abasing of our selves , and to make us the more earnestly cry out unto Him , who is the Fountain of Light , that He who has caused the Light to shine out of Darkness , would shine in our Hearts , in giving us the Light of the knowledge of the Glory of God , in the face of Jesus Christ. 2 Cor 4 6. Our attendance on the Means should be constant , because we know not , when He may come ; It is good to sow by all Waters , and to sow Morning and Evening , and in our Du●●es alone to eye Him , knowing that all must come from Him. And albeit there may many Discou●agements arise to cause us give it over ; partly from without , Sa●an crying , It is in vain to wait any longer , and partly from within , our Hearts , looking on it as a desperat work ; yet this consideration that this Enlightning is GOD 's working , may encourage and set us foreward again ; For GOD is a Soveraign King , free to come when He will , so is He gracious and merciful , and can and will pass over many Enormities , and much opposition ; yea ●urther for quieting of our Hearts under all Objections whatsomever , this may suffic● , He is GOD Almigh●y , and unresistible in His workings ; He shall work , and who shall hinder it . 2 dly . Moreover , we should learn from hence , that GOD maketh known this Glorious Mystery to whom He wi●l most freely , without Hyre or Price , it is an Act of His wonderful free G●ace , He would make known &c. not by reason of any deserving or worth , in us , or by vertue of any pliabliness , or readiness in those , to whom ●his is made known , or of any necessary connexion betwixt the preparation in them and His Work ; But meerly from His free Grace and good Pleasure ; for He is found of them that sought Him not Isa. 65.1 . Therefore it is through Faith that we are saved , and Faith is not from our selves , It is the Gift of God. Ephes 2.8 . And not by the works which we have done , but accord●ng to His Mercy we are saved . T it 3.5 . 1. Vse . For Instruction , and this should learn us , 1. To admire this wonder●ul and undeserved Love towards us in this Mystery , in respect of the very outward making known of the same to us , when Kingdoms and Nations more preferrable than we , ly still in Darkness , or have corrupted and undone these Truths by their Errors . 2 That we with all ●hankfulness heartily acknowledge this Mystery , and walk humbly under the sense of this undeserved favour . We are to fear the Lord and His Goodness , as also to meditate what an account we have to give for these rich Mercies , lest we misimprove the same , and turn His Grace unto Wantonness , seriously laying to Heart , that it shall be more tolerable for Sodom and Gomorah in the day of Judgement , than for such , who have had these Manifestations , and this Light among them , and notwithstanding have desired Darkness rathe● than Light. 2. Vse . For warning unto such , to whom the Lord in a saving way , hath made known the Riches of Glory , by bringing it into their Soul with power and efficacy : Namely , 1. They should walk worthy of such Grace and Love , by carrying themselves humbly before Him , remembring their Nativity and the Rock from whence they are hewed , that free free Grace may get the Honour of all 2. They should live in the admiration of this rich and free Grace of GOD : What were you , or your Fathers House , that GOD should have cast His Eye upon you ? What could He see more in you , than in others , who yet 〈◊〉 in Darkness , without these saving Discoveries ? 3. They ought to endeavour to commend the Riches of this Grace and Goodness to others , to speak good of Him , who hath been so good to them . 4. They ought to make use of these Discoveries , which GOD hath given them for the advantage of others , doing their outmost to win others , and to hold out somewhat of that Light to others , that they may be brought in thereby . But I hasten now to the Last Point in this Verse . to wit , That Christ i● the Soul is the riches of the Glory of this Mystery made known in the G●spel ; Which is Christ in you , saith he . This Truth contains these three Particulars . First , That a Soul-union wi●h Christ is the first Intention , chief Scope and D●sign of the Gospel : This principally is intended therein , that Christ may be near hand and within the Soul. A Second is , That in this Union , consists the Riches of the Glory of the Gospel , thereby is this Riches made known , and here is their Center : For the Soul that is in possession of this Union , is likeways partaker of the Riches of this Glory . Thirdly , That this Union of the Soul with Christ , or the bringing of Christ unto the Soul , is only the Work of GOD , for He maketh known th● Riches of the Glory of the Gospel . As to the First of these Truths , we are to observe these two Things , 1 ▪ That until ●he Gospel come unto a Soul with power and efficacy , the Soul is without Christ. 2. That the Gospel is the Instrument of GOD , whereby this Union between Christ and the Soul is carried on ; and this is the end and design thereof . The First which is here premised , is clear from Ephes 2.12 . before the Gospel came to the Ephesians , among the Miseries wherein they were , this was the chief , that as they were withou● G●D , so also wi●hout Christ , when the Gospel fi●st comes among a Pe●ple , it finds them fitting in Da●kn●ss , and in the reg●on and shadow of Death . Mat. 4 16 ●sa . 9 2. And under the power of Satan . Act 26.18 . Therefore it was the principal work of the Apostles , where they came to preach Christ , Act. 9 20. and 8 5 Vse . This being sufficiently clear , we are to lea●n thus to make use of it . As 1. Earnestly to seek ●fter more solid and real Convictions of these T●uths ; Many yet lying in Nature , and before whom the Light of the Gospel hath never shined in its power , dream notwithstanding that they have Christ in them as well as others , and so deceive their own Souls , and disappoint the great end of the Gospel . A full conviction hereof , should dispose Folk more earnestly to give ear unto the preaching of the G●spel . 2. These Fools must not imagine i● sufficient , that they have the outward Ordinances of the Gospel , and under the administration of the same : For unless the Gospel do come in p●wer , and in the evidence of the Spirit unto ●h●m , the● may nevertheless abide without Christ : Yea and until they fi●d this in them , they will certainly continue Christless and Graceless . 3. They are called then to cry unto the Lord , that He would reveal his Arm in the preaching of the Gospel , that they may not longer continue in in their s●d and lamentable Condition The Second is , That this Gospel , and the administration of the same , is the appointed Means , whereby this spiritual and saving Union , is carried on , and that this is its princ●pal end and d●sign , appears from these G●ounds . 1 st . Here is the Off●r of this Reconciliation and Union held ●orth , Christ comes in the preaching of the Gospel ; And 1. He tells what is His Father's Mi●d and Will , namely that they should accept of Him , believe in Him , and let Him into ●he Soul , for this is the great Commandment and so much called for duty . Ioh. 6.29 — This is ●he work of GOD , that ye believe on ●im , whom He hath sent . 1 Ioh. 3.23 . And this His Commandment , that we should believe on the Name of His Son Jesus Christ. 2. He entreateth them in His Father's N●me to come , to open unto Him , that He might come and take up His Habitation with them . Isa ●5 . 1 . Revel 3.20.3 He pr●sses and drives on His Request , Su●e and Desire , with many Arguments and Motives , as we have evidenced formerly . 4. He removes all the Difficulties out of the way , by answering all Objections , preventing all Discouragements . O how full is the Gospel of this ! 5. He upb●aids them that they come not unto Him. Joh. 5.4 . Ye will not come to me , that ye might have Life . 6. He waits patiently , with much Longanimity upon them , ●●newing His Sute● , Cries and Intreaties . A● which is palpable in the administration of th● Gospel ; whereby appears sufficiently th●● this Union betwixt Christ and the Soul , is th● great design and end of the Gospel . 2 dly . Herein the Gospel , the Conditions ar● cleared and laid open , whereupon this Union must be accomplished ; Namely , 1. That w● forsake all other Lovers , and be fully satisfied that thereis a separation between us and them ; for we must foresake our Fathers House , providing we will ●ave the King greatly to take pleasure in us . Psal 45.10 , 11.2 . That we receive Him freely without Money and without P●ice . Isa. 55.1 , 2.3 . That we receive Him wholly , even as He offereth Himsel● to be married unto us , that is as a Priest , Prophet and King for we must receive all of Him , and not ● part of Him. Joh. 1.12.4 . That we receive Him fully without reserve , absolutely without exception , seeing He is altogether Lovely , and every way useful and absolutely ne●essary . 5. That we receive Him for every Work and Imployment , for Sanctification as well as Justification . 6. That we jointly deny our selves , take up His Cross and follow Him. Mat. 16.24 . 3 dly . In this Gospel , we have the Nature of this Union . viz. The indwelling of Christ manifested unto us : For here is declared , 1. That is indwelling of Christ , and union with him , mysterious . profound , unsearchable , and comprehensible , Ephes : 5.32.2 . That is wholly Spiritual , so that they become ●he Spirit , 1 Cor : 6.17 . They are made parkers of His Spirit , Rom : 8.9.3 . That it a near and inward Union , so that no Com●●rison can sufficiently demonstrate it , as we ●●ve heard before . 4. That it is permanent ●●d inviolable , nothing can make a separati●● here , Rom : 8.38 , 39.5 . That it is Glo●●ous & Exceeding Excellent . 6. That it is very useful and profitable Union , having ●●effably great and wonderful Advantages , ●oth here and hereafter . 4 In this Gospel we have what Christ did for ●●e carrying on of this Union , how he is be●●me a Mediator & Cautioner , taking upon ●●m to make peace and reconciliation ▪ and so 〈◊〉 satisfie Justice for their sins , How in the ●●lness of time , he has come , and has given a ●●ll and perfect satisfaction according to his ●ndertaking ; how he hath purchased of the ●ather all that was accounted necessary for the ●●rrying on of this Union in respect of the E●●ct ; How he lives forever as an Intercessor , ●●r that end and effect ; How he as King and ●ead of the Church hath appointed ordinan●es and Laws ; How that he hath blessed them ●●cording to his good pleasure for that Effect ; ●nd how he hath sent his Spirit to work up his Chosen to a cheerful receiving of his offer ; A● this , and much more is made known in the Gospel . 5. Here is held forth and cleared , what is required on our part , in respect of obtainin● possession , and to be possessed of this Noble Spirit , and to win at this Union : Namely , 1. Tha● we forsake all our Righteousness , with al● other Idols and lovers , which poss●s● our So●l● 2. That we acknowledge and be convinced o● our own inability , and natural unwillingnes● to open unto him . 3. That we attend on th● means appointed , and on him in the mean● 4. That we lay a side all prejudices . 5. Tha● we lay our selves open to his approaches . 6. That we cry and long after him , and his company so as we can . 6. Here in this Gospel is made known , tha● this opening of the heart for Christ , is a wo●● above nature , and that Christ is the Au●ho● and finisher of Faith , Heb. 12.1 , 2. And that no man can come until the Father draw him . Ioh. 6.44 . 7. Here is also discovered that notwithstanding ●he LORD wonderful in Council , mighty indeed , hath thought good through the foolishness of Preaching to save those that believe , 〈◊〉 Cor. 1.21 . And to make use of Plan●ers an● waterers , albeit neither of them can do good , providing he give not the increase . 1 Cor. 3 ▪ 5 , 6 , 7. And therefore hath he sent Labour●rs to his Vine-yeard to labour and work there , ●o that they are Labourers together with GOD Cor. 3.8 , 9. He sends his servants , as so ●any Amb●ssadors to Court a Bride for Christ. ● Cor. 5.20 , and 11 , 2. Therefore they ●ome in their Masters Name , and lay forth ●he Articles of agreement and reconciliation , ●nd he himself must and will through his Spirit ●etermine and perswad unto an opening . Vse , From all that is said appears that the Gospel and the preaching of the same is the ●eans appointed of GOD , for this end , and ●hat it is the chief and grand design of the preached Gospel to work up the Soul into this Un●on with Christ , and make the heart to open , ●hat the King of Glory may enter in : Which ●hould incite to these things . 1. To a high es●eemation of the Gospel , as being such a noble mean ordained for such an excellent end ; To account highly of it , ( I say ) and of such who are appointed to carry these glad tidings of the great Salvation , and to ha●ken unto it & them , as such noble means of Gods appointment . 2 That we may have this end before us in the Administration of the Gospel ; The Ministers should so preach it , and the People should so hear it , as a mean ordained for that end , and never to rest s●ti●fied , or much less to think all is well , until this end be first attained , to wit , that Christ be formed in the Soul : O! it were desireable to see that the Ministers in preaching of the Gospel were ( as it were ) traveiling 〈◊〉 Birth to obtain this end , Gal. 4.19.3 . That 〈◊〉 lament the estate of such who miss this glorio●● gospel , & of those who have but the sound of t●● Gospel without the power thereof . 4. That 〈◊〉 be thankfull for this inesteemable priviledg● and so be sensible of the same , and be care●●● that we provoke not God to remove this adva●tagious & most useful Candlestick . 5. That 〈◊〉 have compassion on those who are desperat● wicked , that they are so wearied of this prec●ous Gospel , that they hate , oppose , ruine , y●● persecute the same : O what a misery is th●● for Poor Souls to forsake their own unspea●able riches . The third thing is , that this Vnion , to wit● Christ in the Soul , is the riches of the Glory 〈◊〉 this Gospel Mysterie ; And this appears . 1. In th●● it is the principal and chief business , which th● Infinitly wise GOD had be●ore him in the Eternal Counsel of his will , to work out by th● dispensation . 2. The LORD who is the Autho● of this Gospel , is thereby Gloryfied in his Glorious Attributes , Christ exalted and made 〈◊〉 see the travel of his Soul , and the pleasure o● the LORD prosper in his hand , and the grea● designe therein principally intended next th● Glory of GOD , to wit , the Eternal compact between GOD and the Mediator , is then begun 〈◊〉 be accomplished . 3. All the Draughts of th● Glorious Gospel , terminate here as in a Cente● 4. Then beginneth ●he Soul to kn●w what are the excellen● Riches of the 〈◊〉 of Love , Grace and w●sd●m , that are brough● to light throug●t the G●spel , then , and not untill then , begin ●hey to be part●k●rs thereof . Vse , This serves to set us all a wo●k to a serìous enquiry and tryal , if the Gospel hath had these noble Fruits in us , which may be known from what hath been formerly mentioned of Christ his being in the Soul : And we are never to think we see or know any thing of the R●ches of the Gospel , ( how great soever a measure of kn●wledge otherwayes we may have attain●d , or be partake●s of ) un●il this Union be wrought ; and prov●ding this be wrought , then we may well sit down contented , what ever other things we want , as having now in thi● Union the whole Riches of the G●spel , as in a Treasure laid up in our Souls . O what a condition must this b● ▪ The last thing i● , that thi● Fruit of the Gospel , and ●his sh●rt compend of the Riches of its Glory ; is of GOD , and wrough● by Him , He makes i● known , and the reason is clear ; ●or , 1. Man by nature hates Christ , will no● welcome Him , much less let Him in to dwell in the Soul ; they hate bo●h Him and His Father , Ioh. 15 24 2ly . The l●gh● which must discover this enmitie , together wi●h the miserie that accompanieth their estate , who are w●thout Christ , is Divine ; these Saving discoveries are only attainable through a divine supernatural illuminati●● ▪ Now it is GOD alone that openeth the eyes of the blind . 3ly . As it is GOD alone that taketh away the natural blindnes● of the understanding , and sends Divine Light into the Soul ; so must He guard off , and remove the natural pravity of the will , and do away the stony heart , and make his people willing ; after this manner must He open th● heart , as He opened the heart of Lydia , Acts 16 . 14.4ly . Even so must GOD by His immediate powerful Grace effectually work the consen● unto the offer made in the Gospel ; And how ever this work of the LORD be powerfull and irresistable , overcoming all opposition from without and within , nevertheless it is without force and violence ; For though He draw , yet He draweth with the cords of Men and Bonds of love , strongly convincing , making the Soul effectually to submit and give it self over , seing the heart is in his hand , He can turn it whether He will ; as He pouers in Grace , so He makes the Soul willing . 1. Vse . This should serve to teach those who are made partakers of this Union , to know whom they have to thank for it , and who should have the praise and the honour of this noble and glorious Work , and make them far from thinking or saying , that they themselves have made the difference , or from offering sacrifice unto their own net ▪ in respect o● his Grace . 2 , Vse . This should also learn others , where the right door is ▪ whereunto they must betake themselves O! poor Souls look to him , and to him alone , and wait at the Posts of his door , forsaking your own strength , and despairing in and of your selves . FINIS . 
A32308	----	Divine passions piously and pathetically expressed in three severall bookes / written and composed for private consolation ... by Edward Calver. Calver, Edward, fl. 1649. This text is an enriched version of the TCP digital transcription A32308 of text R28545 in the English Short Title Catalog (Wing C313). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 238 KB of XML-encoded text transcribed from 69 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A32308 Wing C313 ESTC R28545 10629433 ocm 10629433 45447 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32308) Transcribed from: (Early English Books Online ; image set 45447) Images scanned from microfilm: (Early English books, 1641-1700 ; 1400:3) Divine passions piously and pathetically expressed in three severall bookes / written and composed for private consolation ... by Edward Calver. Calver, Edward, fl. 1649. 136 p. Printed by T.H. for Richard Harper, London : 1643. In verse. "Being a dialogue between Dives and Lazarus with the authors epigrams upon that parable. II. A dialogue between the prodigall son and the pitifull father, with epigrams upon that parable also. III. Contains first an argument against atheisme; secondly, an admiration of Gods mercy towards mankinde; thirdly, the care and cure of a wounded conscience." Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Jesus Christ -- Parables. Atheism. A32308 R28545 (Wing C313). civilwar no Divine passions. Piously and pathetically expressed in three severall bookes. Viz. I. Being a dialogue between Dives and Lazarus, with the a Calver, Edward 1643 40055 49 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion DIVINE PASSIONS . Piously and Pathetically expressed in three severall BOOKES . Viz. I. Being a Dialogue between Dives and Lazarus , with the Authors Epigrams upon that Parable . II. A Dialogue between the Prodigall Son , and the Pitifull Father , with Epigrams on that Parable also . III. Contains first an Argument against Atheisme . Secondly ▪ an admiration of Gods mercy towards mankinde . Thirdly , the care and cure of a wounded Conscience . VVritten and Composed for private Consolation , and now thought not unfit to be published to all , and presented to certaine worthy Persons of this Kingdome . By Edward Calver , Gent. LONDON , Printed by T. H. for Richard Harper , and are to be sold at his shop in Smithfield , 1643. In landem Authoris , On his DIVINE PASSIONS . CHrists Parables , were alwaies full of worth , Which here in part thy pen hath wel set forth . Dives and Lazarus well doe tipifie We should not scorne our brothers poverty ; Confuting Atheists , thou Gods mercy praysest , The wounded conscience thou both cur'st & raisest . Thou shew'st a fathers passion , for a son , That needs would from him prodigally run . And in thy pleasant Epigrams we read We all to God are prodigalls indeed : Thy Booke hath so much Passion , that who heart Thy Stories , must turne Prodigall of teares . S. W. To the right Worshipfull Sir Dennor Strut , Knight and Baronet , to the right Worshipfull William Heveningham a worthy Member of the Honourable House of Commons , to the Worshipfull Nicholas Bacon , and Henry North , Justices of the peace , to the Worthy Thomas Baker , Nathaniel Thurston , and John Bayles , Esquires , and to Mr. John Mayhew , &c. Noble Knight , and Worshipfull , and generous Gentlemen : I being bound to some of you in the bonds of affinity , to all in affection but above all in duty ; I cannot but hold it my duty to proffer you the best of my endeavours , and for want of any thing worthy , I doe here persent you my good will . I presume not upon your Patronage , but only beg your acceptance ; considering that if these my endeavours be worth the accepting , they shall need the lesse assistance . But if any thing here brought forth be deformed , it is sure most fit that he which begot it should father it . The world , peradventure , may wonder that I draw so large a circle , and then turn it to a cypher ▪ that I presume to stamp so many worthy Names in the front of this my unworthy worke , and then speake nothing of the worth of your worthy persons in particular : But let the world know that it is not for want of worth in your selves that I forbear the same for I doe ingenuously acknowledge I may justly draw your vertues into as large a Volume , as any other who have beene most copious in that kinde . But I , for my part , do hold it a labour little usefull to paint over that to make it passe for currant , which doth shine most perfect in its owne colour . Besides , I am resolved your modest eares would be rather offended , then fed , with the sound of your own prayses though unfained . But the chiefest aime of my desires herein is to doe you some service ; not flatter for assistance . Therefore , if upon perusall hereof ( if your more serious imployments will admit the same ) you shall reap any benefit , or at least content , I shall , in this kind be sufficiently satisfied . Only I desire that upon your judicious view hereof , you would vouchsafe a favourable censure ; of which I am the more confident , because I know you cannot expect any thing polished from a hand so uninstructed . But not to be too full in a Preface , to too empty a Sequell , I implore your pardon , and desire to be imploy'd , your Servant in all humility . Edward Calver . To the Curteous and Capable READER . REad Curteous Reader , this is for thy sake , Through want of knowledge thou canst not mistake : And as thou canst not , so my trust is built Through want of charity thou never wilt . Dives . VVHen I in nine moneths had through Virgo run , That fruitfull signe , and then appear'd a Sun , Such fates might from my birth have been collected As if by noble Jupiter aspected . So soon as born , I had indowments faire , Not only born , but born my Fathers heire : And eke with joy my fainting Mother smild , Whose paines were turn'd so pleasure in her child . Great preparation , with the greatest mirth , Was duly made to celebrate my birth , Where I received honour , with my name , Grac'd by the greatest witnessing the same . My parents joy , with comfort joynd was such , No cost was spar'd , nor care was thought too much , But all conduced readily to prove My earthly blisse , decypherd from above . Lazarus . VVOe , child of woe ! of all the world a scorn , Nothing but woe appear'd when I was born : Disast'rous Saturn , did with Mars comply To make me wretched by nativitie . Born , onely born , that Natures care allowd me , But being born had scarce a rag to shrowd me : My silly Parents sighing for reliefe , One cryd for help , the other wept for griefe . Distressted Parents , who all comfort wanted , Must , for my sake , have now no biding granted : Prodigious babe ! how could the world fore-see I should a burden to her greatnesse be ? A wretched Infant in my mothers womb , But far more wretched in the world become : So base , yea so unworthy of a name The meanest blush to witnesse me the same . The Authors Epigram . MOst fatall starres , if starres may fates decree ; Or partfull fate if fates may granted be ; One swims , one sinckes , one hath enough and more , Another nothing , begs from doore to doore . The destinies on little Dives smile : Poore Lazarus by them destin'd to exile : Rich Matrons run when Dives comes to birth ; But cannot stir when Lazarus should come forth . Dives attended in his cradle lying : Poore infant Lazarus lies neglected crying : Dives , his Parents dear and only joy : Lazarus , his Parents object of annoy . Dives hath dainties , is in purple drest : Lazarus with cold , and hunger is opprest : Alas poore Lazarus child of woe , indeed : Kind people take some pitty here is need . Dives . FOrth from my Nurse , as weary of her charmes , I view'd the world , the world unclasp'd her armes , And , as another Mother , or as kind , Imbrac'd me , sought to satisfie my mind . She set before me all her various joyes , As well jewels , as her wanton toyes , Set open all her Cabinets of price , And shew'd me all the pleasures might intice . She plaid me musick , made me understand : And gave me lovely Venus in my hand , And when my tender spirits did decline , She taught me to revive the same with wine . Here I had heav'n , or pleasures did excell , These suted with my youthfull nature well , The world allur'd , my senses prov'd betray'd , The world besieg'd my senses soon obey'd . Lazarus . VNtimely born , and brought up as untaught , With neither wit , nor education fraught , My friends full poore could little kindnesse shew me , My kindred none , or none at least would know me . But griping hunger forc'd me to intreat The world some leave to labour for my meat , For pity sake unto me to assigne Some meanest office , though to feed the swine . But all in vaine , her greatnesse did abhor me , Had neither place , nor yet imployment for me , But sternly told me of my sad subjection To wofull stocking , whipping , and correction . Whereat amaz'd I soone was strucken mute , Betwixt despair , and growing resolute , Unto the last bad counsell did intice , Bad nature too : but grace restrained vice . The Authors Epigram . DEceitfull world , deciphering thy state Who can but erre ? thou art unto the great A flattering Syren , but unto the small A very savage cruell Caniball . Thou dandl'st youthfull Dives on thy knee Till with thy pleasures he inchanted be , But having got the thing which thou wouldst have , Thou mak'st him then thy most contented slave . But if poor Lazarus seekes to be imploy'd , Or sues for aide , he is by thee deny'd , Thou only cry'st he doth thy honour blemish , Correct the rascall , let the vermine famish . Alas poore Lazarus of the world excluded : Alas rich Dives by the world deluded ; Poore Lazarus starves his penurie is such : Again rich Dives surfets with too much . Dives . VVHen as the world had given my will content , Or I had given unto the world consent , Her various beauties did me so inflame . My very heart was ravisht with the same . I freely drunk her pleasures with delight , Whereof the more I drunk the more I might : Her profits were unto my hot desire But as more fuell to increase that fire . Her greatnesse , with respect unto her honour , Did , for preferment , make me wait upon her . Her glories were so radiantly set forth , I thought upon no other heav'n , but earth . On earth I only did set up my stay , I gave my sences and affections sway , And having treasure which might long endure . I in that harbour thought my selfe secure . Lazarus . MOst wretched creature , destitute of ayd , Of all men loathed , and in limmes decay'd , I could not worke , and therefore might not eat ; But griping hunger and inforce for meat ▪ Beg then I must , and so I did indeed , I made the world acquainted with my need , I made my greefe apparant , but alas I I must be punish'd , for I had no passe . Yet still I beg'd ▪ as to that thraldome ty'd , Though oft upon my tender kneen deny'd , I cry'd for succour , and did shew my sores Where people passed , and at rich mens dores . Thus ▪ whiles I beg'd , I got reliefe of some , But without wofull begging not a crumme ; High wayes and hedges , were any shrouds by day , By night full glad to shroud my selfe in hay . The Authors Epigram . RIch Dives laughs , and doth in pleasures swim , As if they only were ordain'd for him . Poore Lazarus weeps , and makes this pitious mone , I drinke the sorrowes of the world alone . Rich Dives doth no earthly comfort misse , By birth much wealth , if not the world is his : But silly Lazarus , as it doth appeare , Is borne to beg , or borne to nothing heere . Rich Dives heere is master and commands Much force , if not too much , is in his hands : Poore Lazarus heere is but the scumme of all , Must stoope to meane men , downe to rich men fall . Dives hath friends , is spoken to most faire , Dives the worlds owne darling , yea her heire : Lazarus is only left , no love , no friend , Lazarus is only loath'd , but marke the end . Lazarus . COnsum'd with hunger , misery and care , Decrep't with cold for want of rags to weare , My pined corps , and panting heart for ayd Began to languish , and my health decay'd . With many sighes , in this my sad estate , I got , at length , unto the rich mans gate , Where , in my anguish , in my paine and griefe , I hop'd for succour , and I beg'd reliefe . I cal'd , I cry'd , and , as I durst , I knock'd , But all in vaine , the rich mans gate was look'd : No gate , no doores , no eares could open'd be : His Curres did far more kindnes shew then he . Whereat my heart within my wretched breast Was strucke as dead , yea with meere death possest ▪ Thus left of man , all mercy me denying , God , everliving , shew'd me mercy dying . Dives . VVHat , am I struck with melancholy's dart ? Come earthly comforts , come revive my heart , What have you lost your vertue , or your skill Which wont to cure me ? Oh! I yet am ill . What desperate change is now in my disease ? That now offendeth which was wont to please , My earthly pleasures , and my endlesse gaines Doe now disquiet me , nor asswage mu paines . Come , make my will then of my wealth with speed , For now I finde it failes me at my need ▪ And run to some Physitian with my state , Some learned Doctor , for my paines are great . Come Doctor , come , my sicke estate behold , Come shew your learning , give some ease for gold , Some present helpe unto my heart apply , A world for life , helpe , helpe , alas , I dye . The Authors Epigram . IF Dives surfets and grown sicke , is sad , No earthly aid is wanting can be had , His friends abound ; Physitians dare be bold To strive sometimes beyond their rules for gold . But wofull Lazarus of the world neglected Lies sicke forsaken , harbourlesse , rejected , No friends to chear , no physicke for his good , He surfets not , but rather sterves for food . Rich Dives now he feels unto his pain That all his wealth , yea all the world is vain , When sicknesse comes their sweetnesse is but small , When death their hony then converts to gall . Poore Lazarus , all his life time in distresse , Whose very face deciphers wretchednesse , When sicknesse comes it makes him death require , When death it gives him what he doth desire . Dives . O Death most cruell I thou hast struck my heart : O wretched body I thou and I must part : Thou to a rotting resting place a while , I to the ruefull dungeon of exile . Thou now a carkaise , I a cursed soule , Beset with fiends , which will have no controule ▪ Out of thy prison , now I see full cleare Most ugly Divels as they are , appeare . They seaze upon me with infernall spite , They tell me I belong to them by right ; I have beene by them many yeeres imploy'd Although they by me have not beene discry'd . And therefore now I must with them away , They long have wayted , but have now their prey , They must unto proud Lucifer return With me , that monster doth in fury burne . Lazarus . LOng wish'd for day , most welcome death to me , Which sets me thus from all my sufferings free : My wither'd corps now rest , in hope to rise , My weary'd soul is now on wing , and flies . Most happy change I how is my chance amended ? On earth cast out , with Angels now attended , Who all my life did succour me distrest , And now at death will carry me to rest . In soule I meane , which from my body freed , Now viewes those Angels as they are indeed , Which sight excels all earthly joyes as far As doth the Sun , the most inferiour Star . Which glorious spirits , with delight inspir'd , To see my soule thus out of thrall retir'd , Doe in their fiery chariots now of love Thus , in my spirit , early me above . The Authors Epigram . HEere I must change additions given before , Rich Lazarus now , Rich Dives now no more ▪ Rich Lazarus now hath more then earth can grant , Poore Dives now in miserable want . Rich Lazarus now with Angels is delighted , Poore Dives now with Divels is affrighted . Lazarus in peace of conscience doth excell , Dives in conscience hath a very hell , Rich Lazarus mounts with Angels him attending , Poore Dives now with Divels is d●scending . Heaven hath for Lazarus long prepared ●in Hell gapes for Dives , and he enters in . Lazarus receiv'd with love , delight , and joy , Dives with deadly horrour ▪ and annoy : Lazarus to have his saved soule contented : Dives to have his damned soule tormented . Dives . OH ! cursed , cursed , most accursed soule , Where am I now ? what fiends are these that howl ? They seize upon me , they torment me sore , I shrike with anguish , they in fury rore . In earths deep centers darke and dreadfull cell , Where only angry damned spirits dwell In grossest darknes , yet my sight so clear ▪ Most hidious visions to the same appear . In hell , indeed , where I endure that curse Which shall not cease , but be heerafter worse , In fire infernall , out of measure hot , Which ever burns , and yet consumeth not . I rave , I curse , and I accuse my fate , As if such torments were unjust , too great : But conscience nips me with , not so : I trie , To kill that worme , but oh I it will not die . Lazarus . OH ! blessed , blessed , oh , my soule most blest ▪ In Abrahams bosome , yea in Angels rest : A Heavenly mansion , made by God , most good , Made mine by Jesus , purchas'd by his blood . In heav'n , indeed , where I behold no sight But only heav'nly objects of delight : Nor heare I ought that doth offend ; but heere All prayses sing , and Alleluj as heare . No darknes heer , I still have perfect day , No sorrowes heere , all tears are wip'd away : No meannesse heere , I match with Kings above ; No hatred here , but I have perfect love . Heere I have rest which never shall decrease , Heere I have pleasures which shall never cease : Heere I have riches which shall never rust , Heere I injoy the portion of the just . The Authors Epigram . POore Dives now within that fiery lake In hell doth yell , most piteous dolour make , He sees the fire , although it gives no light , The divels too ; though in perpetuall night . Rich Lazarus now hath rest which shall indure , In heav'n , where only harbour is secure : Views Man in Christ , and Christ in God , which sight Is the most heav'nly object of delight . Poore Dives now is desperate indeed , His roaring conscience makes his soule to bleed , The fiends , againe , do rage the faster , why ? To make him silent : no , the lowder cry . Rich Lazarus now it blest above measure , Hath heav'n for glory , happinesse for treasure , Yea double happy , he in heaven abides , And in his conscience hath a heav'n besides . Dives . MOst cursed soule , with Divels now in chaynes , I feele not only hells infernall paines , But also have a hell within my spirit For losse of heav'n , which Saints above inherit . Damn'd soule , I curse , but cannot God accuse , He proffer'd grace , but I did grace refuse ; He often touch'd my conscience with a nip Which still I smother'd , or in vaine let slip . He sent his servants , yea his only Sonne , Who still did wooe , but I would not be woon , He gave me riches to relieve the poore , Whom I neglected , or disdain'd the more . But now I am for evermore rejected , No meanes of mercy now to be expected , But fiery fiends must pay me now my due Without remorse , who would no mercy shew . Lazarus . MOst happy soule now from corruption free'd , Which in my body was corrupt indeed , I then ( yea I , for now I doe subsist Within my soule ) was then with sin distrest . My earthly body as a house of mire , Or dirty clay , polluted my desire , Depraved Nature , with corrupted sense Seduc'd my will , abus'd intelligence . Yea infinite allurements unto sin , The world without , the wicked one within , All join'd in one , a very host , indeed , To race my Towrs , which were , alas , but Reed . But God , who still defendeth from above , Did looke upon my weake estate , in love , And in his Sonne , accepting what I wanted , Where power I had not , there he pardon granted . The Authors Epigram . IF Adams Seed be still the same by birth , Or Dives yet hath brethren upon earth ; Here let them heare him in his soule complaine For losse of what they yet have time to gaine . If men distrest remaine in sorrows striving , Or saved Lazarus yet hath seed surviving , Here let them in their sorrows overflown , Behold his joy , and in his joy their owne . Dives as in an Ocean , did abound In earthly joyes , wherein he swimming , drown'd : Lazarus , as in a channell with his oare , Was crost , and tost , and yet got safe to shoare . Dives had warnings of a future night , But present joyes put future cares to flight : Lazarus , with present miseries opprest , Was soon incited to insuing rest . Dives . COnfounded soule , when I was found in earth I lost my selfe , but most of all my worth , Nay I could very hardly then discry That man had any such a thing as I. The curious cob-web of my body twin'd , Wherein I , out of sight , was out of minde , Was then the object that I counted dear , Because , in deed , that only did appear ▪ That , that I pamper'd with the choisest cates , And deck'd with jewels of the highest rates ; And that so fully my affections sway'd , That I , who therein should have rul'd obey'd . But now poore soule , I see thee as thou art , A power immortall , once the better part , I see the worth wherein thou were infus'd ▪ And to what end , but all , alas , abus'd . Lazarus . MOst happy soule , thus out of thraldome risen , Thou in the body wert indeed , in prison , That house of clay wherein thou wert inclos'd , Confin'd thy power , and made thee ill dispos'd , Thou , in some motion to the better things , Wouldst then have hover'd , but that held thy wings : Thou then didst see , but then thy sight , alas , Prov'd much deceitfull , looking through that glasse . But now , my soule , thy nimble sight is clear , Thou as thou art , dost to thy selfe appear , A jewell most inestimable , such As doth in worth exceed the world by much . Pure in thy selfe , and pure in thy desire , With Angels equall , and shall yet be higher , In present joy , and art inspir'd with some Sweet speculations of more joyes to come . The Authors Epigram . DIves in hell , confounded at his state , Now sees his folly's , when it is too late , Confesseth too with most outragious cries What , whiles he liv'd the world might not surmise . Alas poore Dives heaven hath now deni'd thee , The world which was thy joy , doth now deride thee , Vnhappy Dives , how art thou undone ? Thy soule is lost , and yet no world is won . Thrice happy Lazarus , who in sorrows tost , Hast gain'd what Dives in his pleasures lost , Hast heav'n , where thou art ravished with mirth ; Dives hath neither joy in heav'n , nor earth . If sorrows here foretell such future gain , Or present pleasures such ensuing pain , Why strive we here in pleasures to excell , Or count distresse and sorrows here a hell ? Dives . THrice wretched , yea most wretched soule am I , Wretched ? yea wretched , drown'd in misery , Drown'd ? yea and bound in that infernall pit Which hath no bottome , yea more wretched yet , Not only bound , but bound in chaines , a yoke Perpetuall too , which never shall be broke , Never ? what never , without end , or date ? Oh! this word never makes me desperate . Desperate , indeed , no hope for me remaines , I am in hell in everlasting chaines , This purgatory I am in , indeed , Am in , 't is true , but out cannot be freed . Hence to redeeme me men may be at cost , But all in vaine and to no purpose lost , Here intercessions dirges are too late , Mans love is vaine , where God above doth hate . Lazarus . THrice happy soule am I , what happy thrice ? Yea infinitely , in a Paradise Eternall in the heavens ; oh best of all , And yet more happy , where I cannot fall . No Serpent here to tempt me to rebell , I have a place from whence that Serpent fell : No aple here whereby I can be try'd , No choice offends where nothing is deny'd . Nor can I now in my affections stray , Corruption thence is purged clean away , And with the Angels which have ever stood , I , freed from ill , am now confirm'd in good . I now , indeed , am from all danger free , I cannot sin , then cannot punish'd be ; I now am happy beyond end , or weight , And therefore happy beyond all conceit . The Authors Epigram . DIves in hell now suffers for that sin Which we on earth doe take our pleasure in ▪ Dives in soule is with his sin tormented , We in the body are with sin contented . Dives in soule contemplates his hard fate , We in the body ponder not our state ; Dives in hell , as desperate , must indure ; We upon earth are desperately secure . Lazarus in heaven contemnes all earthly toyes : We upon earth regard not heavenly joyes : Lazarus in soule , now freed from earth hath rest We in the body thinke that thraldome best . Lazarus in soule hath now in fault to mind : We in the body nothing but offend : Lazarus in heaven hath now no cure in ●ake : We upon earth have our accounts to make , Dives . DIstressed soule , my miseries indeed Are out of measure , yet must more exceed ▪ Distressed soule , what punished by art ? Thus fully tortur'd , and yet but in part ? I in my soule am hellishly distrest , While my corrupted carkasse is at rest , But that and I ere long must meet againe , Not to asswage , but to increase my paine . Unhappy soule , was I , indeed , the first That did offend , that I am punish'd worst ? I am in hell , the body yet seems free , Did I pollute the body , or that me ? But this is sure , both were created good , And in that state ( wherein we might have stood ) The Apple was unto the eye presented , But I unto the eating in consented . Lazarus . I Happy I , who once was wretched heal'd Am now in soule in that Elysian field Mear heaven , celestiall Paradise ; where I , In boundlesse pleasures , greater to discry . I , happy I , have many years injoy'd What pleasures may be , from the body void ; Which freedome might have justly been reputed A comfort when the body was polluted . But when the body shall new formed be , And made immortall from corruption free , Shall to me , by the hand of the Creator , Be joyn'd againe , my joy shall then be greater . My present joyes are infinite , yet some Of them in hope , which hopes shall then become ; All hop'd for pleasures then shall be suppli'd , The new form'd Bridegroome have his reform'd bride . The Authors Epigram . MOst happy Lazarus , how art thou renown'd : How are thy sad and patient sufferings crown'd With ample , yea within 〈◊〉 victories ? And shalt have , yet is greater weight of glories . Thou in thy body were 〈◊〉 distrest : Thou in thy soule art now in heaven at rest : Thou in thy soule and body joyn'd againe , With Saints made perfect , shall triumphant reigne , Vnhappy Dives , thou hast done thy mirth , Thou in the body hadst thy heaven on earth , But now thy spirit , from the body freed , Doth finde its selfe in very hell indeed . Thou in the body only but devis'd To make the body were imp●rudis'd : But on thy soule , and time to come unheedfull , The state in both is therefore now most ●readfull . Dives . MOst wretched I , besides the woes I have , Methinks I heare my bones within my graye , ( As troubl'd with some fatall Trumpets sound ) Begin to shake and shiver in the ground . Disquieted bones why rest you not as rotten ? Why are you not eternally forgotten ? What awfull power , or dreadfull earthquake rather Is this which wakes , and shakes you thus together ? But can the bones consumed into dust Restored be ? Yes wofull yes , they must , Both bones , and flesh are but in earth refin'd , They must together once againe be joyn'd . Oh! how have I offended ? is not death Of body for the body condign wrath ? And hell sufficient for the soules reward ? No , no , there is a sentence yet more hard . Lazarus . MOst blessed I , what joyes have I in store ? How out of measure can they yet be more ? Yes , joyfull yes , I yet more joyes shall finde When once my body to my soule be joyn'd . When that , long look'd for , act is to be done , How shall my flesh and bones together run , And , by the rising of that Lambe was slaine , Have power infused to stand up again . Then from the sad sepulchre of anoy , How shall I but lift up my head with joy ? And in the body deeply ravish'd be Thus from that prison set for ever free ? Besides , my body which now rests in peace , Shall then from all corruption have release , And like a Bridegroom ready trim'd , to me The bride for ever shall new marri'd be . The Authors Epigram . OH , Dives , Dives , thou on earth hadst store , Hadst all things in abundance , no man more : But , when thy sleep be slept , dost understand Thou shalt awake with nothing in thy hand . Oh! whither would thy soule then take her flight To keep out of the body if it might ? How would it rather forth the body dwell , Then in the body feel another hell . But Lazarus thou shalt then come forth with joy , Thou in the world hadst nothing but annoy , But when that day of restitution comes , Thou shalt have plenty , Dives not the crums . Thy body which in rags was bound up here , Shall then in most celestiall robes appear , Thy soule therewith much ravish'd and delighted , Shall in much pleasure , be thereto united . Dives . T Is true indeed , yea too to true , alas , ( As Scripture speaks , which alwaies comes to passe ) It is decre'd for all men once to dye , But were that all , more happy then were I. But oh ! this sentence is not here confin'd , The soule and body must againe be joyn'd , The soul from hell , the body from its tombe , And after death , must unto judgement come , Confounded wretch , how shall I then subsist ? Which if I might not , I the more were blest , But yet I must , alas , I must appear , But with what face , alas I tremble here . I in the body made of sin a sport , I in the body then must answer for 't : The Judge of all will justly then define Whether his wayes were equalest , or mine . Lazarus . OH ! blessed body , though a while in prison , How will the soule take pleasure in thee risen ? And how againe , will thy delights increase When as the soule returns to thee in peace ? How like the Turtle sent out of the Arke After the stood returning to that Barke With signes of joy , shalt thou my soule my Dove , Be in that day , return'd with signes of love ? How shall my late dry scattered bones up stand , When thou thus bringst a pardon in thy hand ? Yea with what comfort shall I be inspir'd When thus my corps is from the grave retir'd ? Nay with what courage shall I then appear , What joy , when my redemption draweth near ? What tongue on earth is able to expresse What joy in conscience I shall then possesse ? The Authors Epigram . MOst fond , yea most infatuated we Have ears and heare not , eyes and will not see : Or else how could we , whiles we here remaine , So blinded be in things which are so plain ? How could we else , like men whom charms benum , Be so unfeeling of the chance to come To not observe , like men most sure to die , What Dives lost , what Lazarus gain'd thereby . Here who but Dives had the cap and knee ? Here who came forth with greater pompe then he ? But lo ! hereafter , dead , and cold again , Alas he comes forth trembling in a chain . But blessed Lazarus , who was here a scorn , As out of time , or most untimely born Shall , when the dead are summon'd from the grave , Come forth with comfort , then most honour have . Dives . OH ! dreadfull , dreadfull , in what dreadfull terrours Am I in hell tormented with my errours ? By only meditating on that horrour My soule shall be in when the Judge sends for her . But with what feare shall I be then possest , The feare of which doth thus my soule molest , When I at last shall feel the thing I feare , Shall rise you dead , and come to judgement here ? How like a prisoner in a chaine at last Shall I stand forth to heare my sentence past ? How like a most condemned wretch ? alas , I am condemned ere the sentence passe . My conscience , which once counterfeited sleep , Now in my soule a restlesse court doth keep , And then shall make a Register come forth Worse then a thousand witnesses on earth . Lazarus . VVHat joyes are these which now so neer approch ? Divinest thoughts , may you thereon incroach ? Incroach ? Oh! seise thereon , be not deter'd , They were for me before the world prepar'd . For me ? what me , who beg'd from door to door ? And in my selfe , am to my selfe as poore , Have neither birth , nor worth in me whereby So mean a wretch should chalenge joyes so high . Yet see , and wonderd to these joyes divine I have such right , that they by right are mine : God did prepare , Christ purchas'd , I by faith Receive them due ; thus imputation saith . But oh ! my sins are great , but that 's no let , In purchasing my joy ; Christ paid my debt : But I must give account that 's yet to make ; But He that paid my debt , my count must take . The Authors Epigram . OH ! happy Lazarus , how maist thou stand sure ? How swimst thou in a sea of joyes secure ? Thy debt is paid , which was so out of measure , And paying that hath purchas'd thee a treasure , What needst thou shake then at a judgement day ? Or of accounts , who hast no debts to pay ? Or why shouldst feare the Judges face to see When as the Judge shall thy redeemer be ? But wretched Dives , wretched sure indeed , Thou hast a boundlesse fearfull bill to read , Wherein thy debt is manifest and clear , No crossing there , no cancelling appear . There was a time , but now that time is lost , Wherein thou might'st have got thy reckoning crost : How wilt thou answer to the Judge of heaven ? Thou canst not pay , nor canst thou be forgiven . Dives . MOst wofull I , who now in wofull ruine , In hell still muse of greater woes eusuing ; One woe doth another woe foreshew , Woe , endlesse woe , my foresight is too true . My woes againe are yet as to begin , Wretch , I have yet to answer for my sin , Where my indictment must be found indeed , Before a Judge too , who will not be feed . A Judge whose mercy I would not imbrace : Where mercy moves not , justice must take place : A Judge who once cry'd gently come away ; But thou shalt to me , goe you cursed say . How will those Angells and those Saints abhor me Which I abus'd , once seeking to doe for me ? How will those divells which I once obey'd , Then cry my wages shall be duly paid ? Lazarus . YEe Cherubins and Seraphins , divine , Come aid me with your tongues , or teach you mine , That , in some measure , I may so expresse My present joy in future happinesse . My joy conceiv'd of my Redemption day When I shall meet my Saviour in the way , Where I shall blesse the houre that I was borne , When all the kind'reds of the earth shall mourn . When earth , and all the burden on the same Shall burne unto that nothing whence they came : The skies shall melt , the stars , the sunne , the moone Shall join to make perpetuall night , at noone . When , out of heav'n , the Judge of all , most true , Shall come downe riding on the clouds , in view , To bind the Divels , and the damned down : How sweetly shall He smile on me ? not frown . The Authors Epigram . MOst lambe like Lazarus , thou shalt be set by , Thy blood is not requir'd , thou shalt not die , When sacrifice for ever shall remaine In hell for sin , the goats shall then be slaine . Thou heer wert famish'd , when the goats did feed , Their hearts were cherish'd , when thy heart did bleed , But , when they shall be sever'd from the sheep , Thou shalt rejoice , but they shall howle and weep . But goat like Dives , thou shalt pay full deer , For eating up the sheep's allowance heer , When they shall scape , thy blood shall then be shed , Thou wert but for a day of slaughter fed . Fond thou , who heer wouldst have the upper hand , Must on the left at heav'ns tribunall stand , And heare the Judge this sentence on thee passe , Goe , cursed goat , my sheep must have the grasse . Dives . OH ! wretched I , what shall of me become When wretched , Goe ye cursed , be my doome ? How shall my soule and body both affrighted , Then curse the howr they were again united ? Then in what glory shall those Saints appeare At whom , proud asse , I once did slout and jeere ? How shall their blessing then increase my curse ? My conscience for abusing of them , worse . How shall the Divels then with fury driven Seaze me for hell , thus sentenc'd out of heav'n ? And on me with much insultation rage ; As if my torments might their owne asswage . Then , with the hideous howling herd of hell , I shall be thrown down to that dreadfull cell , Where we in flames , which never faile , shall burne ; From whence we never , never , shall returne . Lazarus . HOw shall I prize those words to me exprest Oh! Come thou blessed , enter thou my rest ? Sweet meditations , heav'nly joyes in heart . These thoughts , indeed , are very heav'n in part . How shall I then , who once was most debas'd , Be , with much glory , on the right hand plac'd ? And sit with Angels , and with Saints , to see The bad condemned , and the good set free . How shall I thence ascend up far above When my Redeemer shall his Court remove ? When Saints shall sing , and Angels shall rejoyce , How shall we mount up with a merry noyse ? How justly then shall Jesus wear the crown , He having put all adversaries down ? How lowd in heav'n shall I his prayses sing , There grac'd to wait upon so great a King ? The Authors Epigram . ONce silly Lazarus , now a Saint at rest , Ere long a judge , at last a son most blest : Who could have seen when thou wert upon earth That thou hadst in thee any signe of worth ? When Kings and great men shall be in despaire At the great Sessions holden in the ayre , There thou shalt in Commission sit : and thence Ascend far higher with the highest Prince . But once rich Dives , now poore Dives nam'd , Ere long arraign'd , at last for ever damn'd : Who would have thought when thou wert in thy pride , That robes of purple could such ruines hide ? When Saints , which here thou mad'st to mourne , shall sing At heavens Assises , thou thy hands shalt wring , And to the mountaines and the hils complaine To fall , and hide thee ; but alas , in vaine . Dives . TOrmented wretch , might I remaine in hell Only in soule tormented it were well , Well , though in woes which cannot be exprest , Yet , to the woes which are to come a rest . But oh ! my body , which in earth now lying Is as but in a furnace purifying Till it be such ( when it is fully try'd ) As may for ever burning flames abide . That must againe my wofull soule ingage , Which burning prison shall my soule inrage , The one unto the other adding fuell The angry divells evermore most cruell . Oh! Adam , Adam , why fogot'st thou this When thou for ever might'st have liv'd in blisse ? When thou on earth in Paradise didst dwell , Thou thought'st not then on a perpetuall hell . Lazarus . NOw happy ? yea now heavenly I : and sure 'T is only that makes happinesse secure ; When once my body from the grave be freed , How shall I then be comforted indeed ? When my blest soule and body both united Shall reigne in heaven , how shall I be delighted ? How shall I here be fully satisfi'd , Where pleasant streames of endlesse pleasure glide ? One joy doth here another joy begin ; Increase of joyes makes joy increase therein . Here from one fountaine rivers do distill , Where Saints and Angels ever drinke their fill . Here are those riches which all wants supply , Because they alwayes fully satisfie : Here are those joyes which are for ever crown'd : Here nothing else but joy is to be found . The Authors Epigram . LAzarus , Thy soule shall downe ere long retire To give thy body motion to mount higher , Most swiftly soaring on thy Eagle wings , From earth to heaven unto the King of Kings . How highly there shall heavenly Angels place thee ? How sweetly there shall fellow Saints imbrace thee ? How welcome there shall Christ thy Saviour make thee ? How pleasing there shall God the Father take thee ? But with thee Dives thus it shall not be , The clean contrary shall be true in thee , When thou in soule and body shalt be cast Into that gaping cave of hell at last . How eager shall the divels then be on thee ? How gastly shall the damned gaze upon thee ? What outward tortours shalt thou feel within ? What endlesse torments shalt thou then begin ? Dives . OH ! savage senses , brutish appetites , In sensuall pleasure was your choice delights : Your rage was only ruler in my heart , You did command my understanding part . Yea in my little Microcosmus , vaine , Did like so many heathen Princes reigne : The world , and all things in the world at will Were yours , and yet you unsufficed still . Thus all that world could not suffice my lust , The divells therefore in another must ; My appetites , which there did so excell , Shall here be gorg'd with infinites in hell . Each several sense which could not there be cloy'd , Shall here be fed till it would food avoid : Only the difference that shall then appear , There fed with pleasures , but with torments here . Lazarus . THe outward senses , which to some are those Where at they drink in rivers of repose : Were unto me but Cunduit pipes of care To let in floods of misery and feare . My senses , and my appetites I grant , Did often gape and hunger in my want , But , for the most part , hunger'd in despaire , Or fed on troubles , and infected ayre . But when my body here above shall reigne My senses shall not covet here in vaine , Each severall sense , and secret appetite Shall here be fed with fuln●sse of delight . Here is that banquet , which delight ▪ each taste : Here is that oyle , which drawne on doth not waste : Here are those cases , once figur'd in a sheet : Here is that manna which is ever sweet . The Authors Epigram . THus purblinde we on earth may partly see What plagues in hell prepared be , That seeing those we so may have a care To kill sin heer , if be not punish'd there . Thus , sinfull we , whose sinnes , or soules must die , Our sinnes heer , or our soules eternally , May labour heer to put our sinnes to death , Our tender soules may scape eternall wrath . And thus , again , when we have got , like men , Some manly conquest over beastly sin , We may with comfort view those joyes on high , Where men shall live , that make their sinnes to die . Thus we of all may rightly make good use , Fore-sight of danger oft prevents abuse : And where the prize is glorious to behold , It makes the dullest enterpriser bold . Dives . MY sense of taste was upon earth that Cooke Within whose Kitchin I most pleasure tooke , And when its sacrifice was on the fire , I offer'd up my earnestest desire . This sug'red sense , or rather savage beast , Which oft devour'd , when I could not digest , Which still cri'd kill , let sacrifice be slaine ; And drunk down liquor as the earth doth raine . This idoll sense , shall one day have its fill , When soule and body 's sacrific'd in hell , Where fiery fiends are cooks for ever killing , And Divels tapsters , diligent in filling . Which cookes with scorching shall my throat inflame Those tapsters powre down sulphur in the same ; My soule with torments tortur'd for my sin , Shall curse , blaspheme , and roar , and rave within . Lazarus . MY sense of taste , or taste of sense , indeed , Because I was most sensible of need : Requir'd on earth no cooke at all , because Still griping hunger gave my meat a sawce . Yea , I full oft was glad if I had meat , Yea glad of that which others scorn'd to eat , Yea glad of crums , yea often driven to fast , And glad to smell the meat I might not taste . But when I in my body shall be grac'd To sit in heaven where none but Saints are plac'd , And , at most sacred invitations given Shall taste the Supper of the Lambe in heaven . My taste shall then in relishing be skil'd , And , with each sweet distinguished , be fill'd : Yea taste the sweetnesse of those streames of bloud , Those heavenly Fountaines , which on earth were shed . The Authors Epigram . DIves on earth with delicates was fil'd : We taste all dainties that the earth can yeeld : Dives did in excesse of liquor sin : We tun down barrels , drown our selves therein . Dives , thus drinking , thought not on the poore : We are so drunken we forget them more : Dives in hell must therefore suffer need , Yea hellish woes : then how shall we be freed ? But once poore Lazarus , who on earth distrest , Was both with hunger , and with thirst opprest . Yet in his conscience then injoy'd that feast In which we famish , or much fast at least . He now in heaven already hath that store We never tasted , and shall yet have more : For which he sought : to which we make no haste : For which he long'd : in which we feel no taste . Dives . MY sense of smelling which was once so nice , Each stincke offended it , but stincking vice ; I stopt my nostrils , and I shut my doores , To shut out Lazarus with his fest'red sores . Which ayrie sense refresh'd my other powers By sweet perfumes , and odoriferous flowers , Extracting thence such savours of delight As fed that most attractive appetite . This sense in the infecting fogs of hell Shall suck most deadly savours by the smell , And , stead of flowers , and sweet perfuming , shall Be fed with fumes of sulphur boild in gall . Besides , the loathsome savours in this den Of plagued , poyson'd , and tormented men , The stincke of fiends , and divells unto me Is now most grosse , and shall more grievous be . Lazarus . MY smelling did on earth some comfort give , When I was forc'd Camelian like to live : But sweet perfumes and powders vainly spent Made me not proud , to make the world a sent . Barns , styes , and stables , and full glad of those , Were my persumed lodgings of repose : My empty stomack of this sense annoy'd : My stincking sores my empty stomack cloy'd . But when my body shall exalted be To reigne in heaven , from all corruption free , Where all things are most sweet and purely try'd ; This sense shall then be sweetly satisfi'd . This sense shall then have the preheminence , Made , of the five , the most reviving sense ; If senses then such instruments shall prove , By sucking in some living ayre above . The Authors Epigram . IF Dives now could but those dainties smell He tasted here he would give thanks in Hell : We taste like dainties double , if not thrice , And yet ungratefull in a Paradise . But Dives , who here thought not at his board Of God , hath now what Divels will afford : We oft forget both God , and eke our selves , Then what hereafter can we looke for else ? If Lazarus were on earth againe , no doubt , He would but of our sweetest odoures flout : We , with our seeming sug'red sweets in love , Are but in jest with sweetest joyes above . Lazarus did wisely send up , ere he went , His suits as incense , which now yeeld him sent : We , if we will not of the like despair , Must send up first a savour sweet by prayer . Dives . MY sense of feeling , which on earth was that I nurs'd most gently , as a tender brat . No care was lacking to preserve that sense From the sustaining of the least offence . This sense forsooth , might not endure the winde , I little felt the smart in any kinde , Of want , of woe , of sicknesse , or of sin , Within my selfe , much lesse in other men . But when my soule ascending on a chaine , Shall fetch my body hither from the slaine , I here in hell ●hall in that tender part Be most tormented , feel the greatest smart , My body here fast bound in fetters lying . Shall tortur'd be in flames of sulphur frying : My soule most fully then shall feel the sting Of sin , that serpent in my conscience wring . Lazarus . FRe I was borne , within my mothers wombe My sense of feeling suffer'd in that tombe , And only , sadly , comming forth that cage , I in that part did first salute earths stage . And in that part I panted out my breath , Till I was taken off that stage by death : A wretched life insu'd a painfull birth , Most wretched , painfull Tragedy on earth . But , as my soule , which was on earth distrest , Is now in heaven , return'd unto its rest . So shall my body breaking ope its grave , Ascend up hither from that silent cave . Where it shall feel no hunger , cold nor smart , But heavenly fulnesse , and content of heart ; My feeling sense to make its fulnesse measure , Shall here be only sensible of pleasure . The Authors Epigram . LAzarus was here most patient in distresse : We murmure , yea seem often mad in lesse : Lazarus was not here with his sin diquieted : We feel not that , or are with that delighted . But Lazarus now doth feel his soule at rest : Our soules , alas , not yet with sin distrest : But would we finde what Lazarus now doth feel , Our hearts must first be gentle here , not steel . Dives here might not feel the least annoy , But Dives he had there for here his joy . If here we feel not penitentiall griefe We shall feel desp'rate with the damned theefe . But Dives in his feeling sense in hell Is now most plagu'd , which plagues shall yet excell . If we here make that tender sense our god , It will in hell be our most torturing rod . Dives . MY sense of hearing which was once most nimble To heare each Syrens sugred tongue dissemble , Each sound of pleasure , musick sweet , and worse , Hells language , people swear , blaspeme and curse . But when the cry of Lazarus full of care , Did pierce the heavens , it could not make me heare : Nor could those voyces sent from heaven , by preaching Repent , repent , awake me with their teaching . This sense in hell , instead of musicke sweet , When all the damned shall together meet , Shall be compell'd to heare me helpe to make A cry in hell would make the earth to shake . We desp'rate creatures roaring in hells flame : The damned divells raging in the same : Gods voice of justice like most hideous thunder , Above us with his vengeance boyling under . Lazarus . MY hearing sense I once did exercise With the sad ecchoes of my childrens cries , My beating heart was in my bosome stung To heare those infants cry for food so young . Besides the sad heart-breakings at the doore Of rich men , rating of my children poore ; With churlish checks , and threats of further griefe , Instead of yeelding comfort or reliefe . This sense in heaven shall no such language heare , But come you blessed , kindest welcomes there : No churlish motions ever shall repell My suits there granted ; Dives is in hell . This sense in heaven to musick shall attend Which earthly senses can not apprehend , For ever ravish'd with those glorious Three , To heare how sweetly they in one agree . The Authors Epigram . DIves deny'd what Lazarus beg'd in want : Dives now beg's , what Lazarus must not grant , Impartiall Justice , dost thy hand so guide One drop of water may not fall beside ? Then why are we so in our hearing gul'd With the fond false enchantments of the world ? To stop our eares when poore men aske ? and know We must not beg , if we will not bestow . Dives , in hell , is now with horrour fill'd : Lazarus hath musicke what the heav'ns can yield : Dives hence forth shall never hear of joy : Lazarus shall never hear the least annoy . Let Dives then our daily warning be , He once had musicke , mirth as sweet as we : And , wisely working on examples given , Let Lazarus now allure our eares to heaven . Dives . MY eyes which once as windowes did appear , Through which the worlds polluted face seem'd cleer ; By which false view my most fond heart became To fall in love most deeply with the same . The world , indeed , did so my wits surprise , Its moale-hills seem'd huge mountaines in mine eies : But to this casement sense of mine , alas , Heav'n seem'd a mote : oh ! most deceitfull glasse . But these same eyes shall so wide open'd be In hell , that I shall heer be forc'd to see How they were once deluded ; and confesse Heav'n is the mountain , earth a moale , or lesse . Besides , my sight shall be tormented most In hell , beholding hells infernall host : Where I for ever , one of them , shall view How ugly fiends shall use that hidious crew . Lazarus . MY sense of sight which in me , as the Sun Doth to the world , did shew me what was done : This sense , most cleer , when I on earth indur'd , Was clouded most by stormes of tears obscur'd . And how could I forbeare such showers , to see The world in robes , and none but rags for me ? The world in pleasure , I in paine and griefe ? The world in plenty , I without reliefe ? But this my sense , or those my very eyes , Restor'd my body when it shall arise , Above all clouds , shall from ecclipse be free'd , All tears shall then be wip'd away indeed . Then I shall in my body both behold My body more resplendent made then gold : And ever view that heav'nly vision sweet Wherein conjoin'd all heav'nly joyes doe meet . The Authors Epigram . LAzarus on earth , by earthly sorrowes driven To loath the earth , did lift his eyes to heav'n : We upon earth , by earthly joyes inchanted , Conceive no other , heav'nly are not wanted . Lazarus in heav'n doth now injoy that mirth , Which unto heav'n he look'd for , upon earth : Our eyes asleep , with earthly beauties lul'd , Lose the Creator , by the creature gul'd . Dives on earth , with earthly Saints in love , Look'd not for objects fairer far above : If we here living , looke not having sight , For heaven , we dying shall not then have light . But Dives now his cursed soule acquaints In hell with such as here he made his Saints : If we hereafter better mates require We must looke here to get acquaintanc● higher . The Authors Petition to the Throne of Grace . DIvinest powers , thus by your aid inspir'd , My restlesse muse with quenchlesse sparkles fir'd , Dosts through the world , each fragrant garden views , And plucks those flowers , she thinks most fit to use . Thus safely mounted on her hovering wings , I taste some sweetnesse of those higher springs Which from the pipes of sacred fountaines flow , By oddes more pleasant then the streams below . Thus whiles the doter upon earthy toyes , Delights in trifles , or more earthly joyes : My thoughts are towring , not downe stooping here , I take my pleasure in a higher sphere . Thus , whiles the worldling night and day is tost To gain that wealth which must againe be lost : I reap such gaine as theeves cannot betray , Nor time , nor fate , nor tyrants take away . Thus I of wealth in poverty may vant Of mentall wealth , though otherwise in want : But oh ! you Authors of divinest thrift , Doe you inrich me with some further gift . Thus leave me not , but give me power to strive To reach a strain beyond contemplative ; Oh , teach my heart , doe that in temper bring To strike more fully on the practique string . Thus give me power that I my selfe may tread Those active measures I my selfe have made , That what I proffer to the publicke view , May in my selfe be secretly found true . Not thus with sweets fill others hands with posies , And in my bosome cankers stead of Roses ; Not by my lines thus limit out a way For others steps , and run my selfe astray . But make my action such , as in some part , May give some life to my unpolish'd art , That these my labours so may fruitfull be , If not to others , yet at least to me , And others , by that concord sweet invited , Shall with the musicke be at least delighted . THE PRODIGALL SONNE , AND THE PITTIFVLL FATHER . The second Booke . The prodigall Son . MY restles thoughts what move you thus to rome ? Why rest you not ? what would you doe from home ? What doth incite you ? have you found some prey Worth your adventure , that you needs would stray ? Yes , yes , rich treasures are abroad no doubt , My stragling thoughts have found some jewels out . But I am tender , travels rough ; and yet My skill but small , for travells much unfit . But wherefore should I thus restraine my will ? I have my portion , that shall purchase skill ; Discreetest Fathers do not much deny We yonger Brothers should our fortunes try . Besides my sailes thus fil'd with motion strong , Most sweet companions do intice along , With earnest proffers of an equall share In treasures , pleasures , and contentments rare . The Pitifull Father . MY Son , my Son , who art to me so neer , And whom I tender as a child most dear , What worme is crept into thy troubled head ? Or by what serpent art become misled ? Whither my child , oh whither would'st thou go ? What is the reason thou would'st leave me so ? Dost thou suppose it is no griefe to me Thus of a Son to disregarded be ? Alas my Son , thou art too yong indeed To make a venture will such danger breed , What favour canst thou looke to find in lands Most strange to thee , and at meere strangers hands ? Strange lands , and people , and from me as far As Egypt is , or Sodoms people were , Where thou shalt find thy hopes but mock'd vaine trust , For freedome bondage , and for fruit but dust . The Authors Epigram . MOst sinfull sons rebellious we below ; If that a son such disobedience shew , A son too by the woman that is free , How desperate must the feed of Hagar be ? Too venturous children , from our Father stray To make our selves unto our fees a prey , Our sin a monster , but our grace a brat , And yet we will be prodigall of that : Our tender Father , who best knows our frame , Our weaknesse , sees , and warns us of the same , We are so wilfull , though most weak , indeed , That we will trust unto our strength , that reed . Our Father sees what snares abroad are laying , And therefore seeks to keep t is in from straying ; We , by the worlds alluring wiles mistooke , Suck down the bait , suspecting not the hook . The prodigall Son . VVHat shall I doe ? my Fathers head doth shake Against the course I goe about to take , But doth he see occasion of such care . Is there such danger , and I see no snare ? Fathers I know are fearfull , and indeed , Are oft more fearfull in this case then need , But that is out of tendernesse and love , Which sons must therefore suffer , not reprove , But I have found my tender Father kinde , And unto pity ever much inclinde , And though I some forbidden pleasure take He will not punish for compassions sake . Besides my youthfull blooming years are such As doe by nature chalenge freedome much , Fly then my thoughts , and seise upon such prey As shall admit you pleasure in your way . The pitifull Father . MY tender son , I see thy tempted heart , I see therein how thou distemper'd art , What forces fight , and enemies perswade Against thy little weake resistance made . I moan thy case , and in a fathers care I curb thy foes , and with thy weaknesse beare , Yea though they sometimes in thee doe remove All filiall feare , yet I have fathers love . But oh , my son doe not my love abuse , That was the fault of the forsaken Jewes : Be thou not like the spider in his looms , Suck thou not poyson from these hony combs . Because thou seest my tendernesse is great More apt to grant , then thou art to intreat , Let that not breed presumption in thy minde , Not fault thee more because that I am kinde . The Authors Epigram . MOst tender Father gentle God , indeed , Whose matchlesse love doth mothers love exceed , How sweetly sing'st thou with most nursing charmes To keep thy children quieted in thy armes ? How loath art thou to let us off thy hand , Because thou seest our backwardnesse to stand , And , when we weake and heedlesse babes are downe , Thou tak'st us up , bemoan'st our sals , not frowne . Shall we be won then with meer toyes , or worse , Out of the armes of such a tender nurse ? Toyes proffer'd too by strangers , and our foes , Allure us from this bosome of repose ? Or yet more fond , shall we our selves defile Because our nurse will wash away the soile ? Or , worst of all , for sake our loving guide Our God , because we finde him slow to chide ? The prodigall Son . NO doubt but fathers in affection burn , Heat of affection into flames will turne , From whence full oft , though often more then needs , The quenchlesse sparkes of jealousie proceeds . This tender care I ought not to forget , Nor will , I hope , in any thing is fit , But sometimes pearles in fathers eyes appear But dim , which are to yonger eyes most clear . Those youthfull beauties , objects to the eye , Which aged fathers cannot well discry : Could they but view them as they are , no doubt They would not curbe us busi'd there about . Sweet beauties , faces fairer then the Sun , Where stars , like chrystall , too and fro doe run , Whence sparkes , like Fayries , father such a dart As flies , and hits , inflames and burns my heart . The pitifull Father . DEluded infant wilt thou be thus cheated ? My tender son wilt thou not be intreated ? Wilt thou , oh wilt thou stop thy ears unto Thy tender Father , listen to thy foe ? Can fading beauty , like a bait , intice Thee from thy Father , and all good advice ? Can a meer colour , and of all most fading , Be in thy bosome most of all perswading ? My wanton son t is thou art weak of sight , Thy infant eyes cannot discerne aright , Thou dot'st on shells , but dost the curnell lose , Thou leav'st the substance , dost the shadow chuse . But stubborne childe , although thou stop'st thy ears At my perswasions , yet regard my tears , Let not a fainting carefull Father weep Over a sullen carelesse son a sleep . The Authors Epigram . OH gracious Father , can thy care be such ? Oh gracelesse children can we erre so much ? Canst thou lament , when we in mirth are mad ? Can we be merry when thou art so sad ? Wilt thou pursue us when we from thee run ? Wilt thou thus wooe when we will not be won ? Shall we forsake thee , who in love pursues ? Shall we with scorne thy tender care abuse ? Oh ignorant children , and most apt to fall , How earnest is our carefull Fathers call ? And yet we stray , as if we were so young We did not know our tender Fathers tongue . But thou our Shepheard who dost still behold Thy silly sheep thus straying from thy fold , Forsake us not thus , in our way mistook , But bring us back , though it be by thy hooke . The prodigall Son . YOu my companions , my associates sweet , Who with most courtly kinde imbraces greet , With whom I count my selfe at home and best , By whom my fancies are become possest . What shall I doe ? oh doe your answer frame , My carefull Father doth my courses blame , He would perswade me you doe but delude , And that such pleasures will with griefe conclude . But sweet contentments , is it so indeed ? Doe you betray me , will you fail at need ? Oh tell me truly , doe you but beguile ? Thus make me frown'd on , only for a smile ? Sweet voice ! me thinks I heare you answer no , You have no purpose to delude me so , You will be constant , and I yet shall finde Increase of pleasure , greater joyes behinde . The pitifull Father . DIstressed Father , just as Scriptures tell , I brought up children , and they now rebell ; I gave them being nurs'd them up , and loe , They turne their backs as soon as they can goe . The savage suckling , when his feet he feels , Against his breeder can but turne his heels . But none so savage nature , never frames Such Monsters as do quite reject their dames . But thou my child , with whom I grieve to chide , For whom I have all means of pity try'd , To whom hath given a portion may suffice , On whom hath labour'd that thou might'st be Wise . Wilt thou revolt , art thou so simple grown To seek for wisdome , having lost thine owne , At strangers counsell ? and besides , of those Which are me or cheaters , and thy chiefest foes ? The Authors Epigram . MOst sad relation ! from the savage 〈◊〉 True births appear : but monsterous sons of men ? Of men ? oh most depraved natures rod : But what is this then , monsterous sons of God ? Most holy Father from whose streams we know The least corruption can not ever flow : How canst thou looke downe as a Father milde ▪ Vpon such sons thus by our selves defil'd ? Defil'd , indeed , we must be so reputed , How can we chuse who joyne with the polluted ? The sin●st piece doth soonest take a staine , The fairest colour shewes a scar most plaine . But why doe we so low polluted ly ▪ And can derive a pedigret so high ? Meer beasts doe not beneath their nature fall . Can we be most degenerate of all ? The prodigall Son . VVEll , I must travell , I must crosse the Seas ; My awfull father is too hard to please , His age so much civility requires That he forgets what tender youth desires . Perhaps if I were further off imploy'd My Father would be nearer pacifi'd , Or at the least wise then his frequent checks Should not my youthfull disposition vex . Come then companions let us get on boord Whiles tyde doth opportunity affoord ; And safely sally on the Ocean flood , With sailes all spreading , whiles the winds are good . That we , thus surg'd on Neptunes billows , soon May passe through those dominions of the Moon , Arriving at those Indian banks of treasure , The shoares of sweet security and pleasure . The pitifull Father . VNhappy childe , now what means all this speed ? What , art for Tarsus ? wilt thou flee indeed , Wilt thou be so deluded ? art so blinde , Canst thou forsake thy Father in this kinde ? Oh , how have I offended thee my son ? What wrong , or what unkindnesse have I done ? Or rather what most fatherly endeavour Have I left undone to protect thee ever ? Only with gentle admonitions due , Drawne from the center of affection true , I labour'd to reduce thee in thy way Who art thus subject to be led astray . Remember Jonach in the raging deep When once he was awaked out of sleep , How was his soule tormented with the woe His wilfull straying then had brought him to ? The Authors Epigram . MOst loving Father , dost thou thus perswade Poore dust and ashes which thy hands have made ? Dost thou thus draw us with thy cords of love , Who might'st most justly with a rod reprove ? Thou with one touch canst crumble downe this frame , Our wals of clay to rubbish , Whence they came , And in an instant utterly subvert The most rebellious castle of the heart . Shall we poore children then , who cannot stand Resist thy just and fatherly command , Thy gracious will most willingly resist Who at thy will can scourge us as thou list ? Nay yet more heavy , when thou seemst to hide Thy grievous rod , nay griev'st that thou must chide : Shall we then for that plaster make a sore , Because thou favour'st we offend the more ? The prodigall Son . MOst pleasant course ! oh with what winged motion On this indented pavement of the Ocean , Glide we along ? Or rather swiftly run , As mounted in the chariots of the Sun . Successive sure , no expectation fails , Most prosp'rous windes doe fill our lofty sails : The ayre is gentle , and our vessell strong , All promising a happy shoare ere long . A happy shoare indeed ; oh see , behold , Are yonder not the hils where men dig gold ? Sure yes the same ; let downe your plumets , sound , The banks appeare where pleasures do abound . Come then some skilfull Pilot with your oares And tole us in unto your happy shoares , Your flowry banks sufficiently declare What sweet contentments in your confines are . The pitifull Father . FOrsaken Father ! is my son on float ? Now whither will he in his cockle boat ? What fatall winde doth now thus constant wait To transport such a transpossessed fraight ? Unhappy voyage , it must needs be so Where head-strong will doth heedlesse master go : The ship , the shell of reasons fraile fore-cast : Fond sense the sailes , and most proud flesh the mast . The seas , the streams of sensuall pleasures flowing : The winds untam'd affections strongly blowing : False Syrens charm'd security , the calme : Blind judgement Pilot : Satan steers the helme . The haven where to this vessell makes this speed Is hells owne channell , though not hell indeed : The seeming pleasures which are thence accruing Conclude in sorrow , if not utter ruine . The Authors Epigram . Most prudent Father , who dost thus disclose The sublile malice of our secret foes , Our inbred traitors , joyn'd with Satans force To hale us on in a rebellious course . How justly might'st thou in our straying leave us ? Or over-boord with stray Jonah heave us ? And make us , who will here not hear thy call , Cry out unto thee in the boyling Whale ? Oh foolish children , yea inchanted we Who , in this danger , will no danger see , But rather doe endeavour , yea devise To cherish these our chiefest enemies . Our wils are stubborne ; and we will resist : Our reason blinded , and we love the mist : Our hearts unjust , and we delight deceit : Our eyes are wanton , and we lay a bait . The prodigall Son . MOst pleasant borders ! where am I on shore ? Your sands are silver , banks are golden oare : The gates within your marble wals are those Which open to the gardens of repose . No other sure then Paradice below , See heere what various fruits of pleasure grow , How full with clusters doth the tender vine About the trees of golden Apples twine ? Under whose shadowes , as most pleasant bowers , Doth safely sit the choice of beauties flowers , Whose sweet perfumes , and colours of delight To highest raptures of content invite . Are Edens pleasures greater , or so much ? Most pretious fruits , may I presume to touch ? Your lovely beauties do with smiles expresse Your gentle natures will afford no lesse . The pitifull Father . DEluded child , of judement thus depriv'd , And duty voyd , where art thou now arriv'd ? Just on the banks of flowing Nilus cast , Where thou shalt woefull bondage find at last . Those grapes thou dot'st on yield but dreggs of wine , Whereon thou drinking mak'st thy selfe a swine : Those golden Apples but the Serpents baite , Which proffer pleasure , but performe deceit . Those blazing beauties , which thou think'st such stars , Are but meere flames to brand thy soule with scars : Those flowers of pleasure , which do so perswade , Intice to ruine , and most quickly fade . Those freedomes which thou dost presume on there Are under Pharaoh , or the King of Sear , Whose fairest speech , and sweetest smiles , are all But nets to draw thee to perpetuall thrall . The Authors Epigram . FOreseeing Father , who dost thus discerne Thy childrens follies , and dost thus fore-warn , How justly art thou in thy justice freed If mercy will not move us to take heed ? Can , can a Father seeing in this kinde Have children which are altogether blinde ? No , no , we from thee do derive such light As can by no means be extinguish'd quite . What then , oh what then so obscures those raies , We grope in darknesse thus at high-noon dayes ? Surely , oh surely it comes thus to passe Our eyes , those casements , are inchanted glasse . Through which we are deluded in our sight , Or else our understanding is not right : Both sure abus'd , our judgement is defeated By sense , our sense by false appearance cheated . The prodigall Son . FAint heart , what fail'st ? canst thou dejected be ? Revive thy spirits , pleasures here are free ; Seest thou not how they flourish in this I le , As if they would intice thee with a smile ? When sweet contentment no desire restraines Shalt thou be bashfull ? give desire the raines : Thou sit'st as Queen within my tender breast , What fate shall then thy awfull force resist ? Call home thy thoughts then which are gone astray , Rouze thy affections , here is richest prey . And let it in this Paradise be seen By thy attendance that thou art a Queen . A Queen ? then thou may'st questionlesse command , No subject may a Sovereigne pow'r withstand , Then like a Princesse keep thy foes in awe , And take thy pleasure , make thy will thy law . The pitifull Father . SAd Father ! thus inforced to bewray A sons rebellion , running thus astray : Can you suppose I without griefe can see , Or tell these sorrows ? no it cannot be . He now may thinke he being now remote , He now unseen may set his shell on float , Let loose affection , and unlimit will ; But I with sorrow do behold him still . I see the bondage of his better part , By giving power unto his wanton heart : I see the thraldomes of his heart beside By making of his stubborne will its guide . I see how vain the worthlesse pleasures be For which he gives away his heart from me , I see how those his pleasures doe deprave him In those indowments I his Father gave him . The Authors Epigram . MOst gentle Father , tender hearted God , What mother like thee could forbear the rod ? Thou dost in bowels of compassion yern , When we run from thee , and will not returne . Shall we then , desperate we , without remorse , Run headlong still in a rebellious course ? Can any childe those pearly drops despise Who sees the tears stand in his fathers eyes ? Oh senslesse creatures , silly children right Who , having goe out of our fathers sight , Doe thinke our selves then most secure , when we , Poore infants , then in greatest danger be . In greatest danger , it must needs be so , When we lye open to the greatest foe . The heavy sequels are full sad , bewraying The wofull dangers of a wilfull straying . The prodigall Son . YOu flowing pleasures , which like streames distill From purest fountaines , let me drinke my fill : I tast your sweetnes and it gives delight , Oh let me fully take my appetite . Your taste reviveth more then Phaebus beames ; How happy is he bathes him in these streames ? These streames , which so refresheth with a tast : Here let me swim , or let me wade at least . Sweet currents ! viewing of whose flowing tide . Sits glorious Flora in her blooming pride , About whose beds of roses fresh and greene . Sits beauties Nimphs attiring with their Queen . Is here not heaven ? or Paradice below , The garden where the fruits of pleasure grow ? And these the Angels , or the Saints most dear Which I should honour , if not worship here ? The pitifull Father . PRodigious sure ! had ever father child Became so vain , unnaturall , defil'd ? My Son hath now no thought at all of me , He quite forgets how tender Parents be ? But can a childes forgetfullnesse be such ? And Parents never-resting care so much ? My heart is heavy , and my hands I wring . His heart is merry , he doth laugh and sing . Nay yet more desperat , he doth now indeavour To leave me quite , to cast me off for ever ; And will have new affinity , new Father , New gods , indeed , or cursed Idols rather . Oh most perverse I shall I with favour yet Remember him who doth me thus forget ? Can sparks from such a quenched coale revive ? Abused patience thus for ever strive ? The Authors Epigram . MOst constant Father , who art still most stable , Though we thy children be most variable : Wert thou , like us , to restles change inclind . There were no hope that we should pardon find . But howsoever we , unto our shame , Are still transported , thou art still the same : But can we careles children be declind Thus from a Father thus for ever kind ? Thus kind indeed , when we offend he grieves , When we do want , he presently releeves , Nay when we urge him to revoke his will , He then takes pity and is patient still . Most gratious Father , but most graceles we , Shall such a Father without honour be ? Shall we for ever thus bis patience urge ? Most tender Fathers may be forc'd to scourge , The Prodigall Son . MY ravish'd thoughts here take your fill in pleasure For here is fulnesse , here is ample measure , Here nothing wants , here nothing is restrain'd , No coynes found , nor kindnes shown disdain'd . Here beauty burnish'd in virmilion glowes , Whose beams dart lightning from most youthful browes : Oh let me take the comfort of this fire , These flames consume not , but do feed desire . Most pretious jewels , what rare prize is here ? Such pearles as these cannot be bought too deer ; Shall I be sparing of a little drosse To purchase jewells oh it were too grosse . Cheer then my thoughts , and usher in content , What gives more courage then a free consent ? The prey is certain , be but you on wing , Such pleasant pastime fits our cheerfull spring . The pitifull Father . DEluded child whose heart is gon a stray , Needs must his sences then be led away : For this must by necessity appear The fountaine foule , the streame cannot be cleer . Are all my gentle admonitions vaine ? My teares too fruitlesse , will no meanes restraine , But yet unmoved , but rebellious still ? Rebellion is like witchcraft , or more ill . What shall I do , who have thus kindly don , Shall I be forced to reject a Son , And with more sorrow quite forsake infine , A Son so neer and naturally mine ? Oh what a burden doth a Father beare ? To what a straite am I inforc'd with care ? To lose a member is a griefe , but sure To lose a Son what Father can indure ? The Authors Epigram . MOst tender Father , pitifullest nurse : Most stubborne we whom pity make the worse : Thou sooth'st and singst us , proffer'st us the brest : We turne , we spurne , and frowardly resist . Thou seek'st with patience to reclaime us still : We seeke the more to have our froward will : Thou shak'st thy rod , but shak'st to give a stroke : We shake not but thy shaking hand provoke . Thy heart is moved at our desperat course : Our hearts unmoved , are without remorse : Thou sighing saist must I reject a Son ? We laugh , and sing , and further from thee run . Kind Father canst thou thus keepe natures lawes ? And can no law no bridle hold our jawes ? Wert thou not certaine in thy love begun , Vncertaine we were certainly undone . The prodigall Son . OH Sweet ! what rare felicity is here ? Where nought offends , where all things fit appear ? Where natures shop , full furnisht with supply , Stands alwaies open to the passers by . My thoughts what thinke you of these streames so cleere ? My senses can you not suck hony here ? Affections can you here not feed desire , And with contentment to the heart retire ? Here are the beds where sweetest roses grow : Here are the bancks where purest streames do flow : Here are the only instruments of mirth : Here are the only jewels upon earth . My stragling thoughts then here set up your stay , My striving senses seek no richer prey : Affections here your fancies may be quieted : My tender heart then rest thou here delighted . The pitifull Father . DIsquieted , yea discourag'd Father ; what All duty , yea humanity forgot ? Are all those neere relations now exil'd , Betweene the tender parent and the child ? Transformed children may become thus strange , But Parents love is not so apt to change ; Although my Son can with his Father part , Yet this word Son comes neer my tender heart . Oh careles child , a very child indeed , But children will be childish without heed : But Parents are by laws of justice tide , If fair meanes faile to use the rod , and chide . Then let me leave no meanes unsought to gain , A child thus lost , though faire meanes be in vain , And chiding fruitlesse , yet his stubborn heart Will yeeld , it may be , when he feeles it smart . The Authors Epigram . HArd hearts of ours , where nothing will indent , At least no faire meanes , but are like the flint Whose fire wil by no gentle blowing burn , But struck with force will into sparkles turn . Is there such marble in our bosomes heel'd As must be hamer'd , or it will not yeeld ? Or in the same such Adamant indeed , As cannot be dissolved till we bleed ? Oh thou most skilfull Alchymist of all . Who canst extract pure hony out of gall : Oh make thy knowledge here be understood , Dissolve this stone , thou hast the only blood . But were the hardnes of our hearts so great They would not soften ; yet thou canst creat ; Then either do thy art of working shew In melting these , or making of them new . The prodigall Son . FAir Phaebus , rights darke shut in shop adorning By setting ope the windowes of the morning , What glorious objects drest against I rise Prepar'st thou to salute my waking eies ? Resplendent beauties which do shine so bright . Got from beneath the Canopie of night : Vouchsafe a blessing from your lips , which may Fore-tell successe for the succeeding day . You almost Angels , may I not adore you ? Let no displeasure draw a vaile before you : Your piercing beauties , like Cupids pow'rfull dart , Shot through mine eies , not wound , but warm my heart . But what begin you to withdraw your rayes . As though black fate envy'd my happy dayes ? Accurst be the occasion that shall shrow'd Such Suns by day , such beauties in a cloud . The pitifull Father . OH what an endles travell is our care When children borne , are yet againe to bear ? When we welform'd have brought them forth , they then Transforme to monsters , when they should be men ? From which prodigious nature to reduce , Or change those formes made naturall by use , We finde more hard and tedious then the smart Of first producing , and more neer the heart . So soone as forth the potters hand , they fall , Oh feeble clay which cannot stand at all : And being down have no desire to rise . But sleep , like swine , in most polluted sties . But can a child of mine thus blinded keep ? Or shall I let him thus for ever sleep ? No , let me rather with the rod reprove Correction , sometimes , doth make way for love . The Authors Epigram . OH foolish children , why are we thus idle ? Why give we thus our vain desires the bridle ? Our fancies fond with shadows thus fulfill . To lose the substance of our Fathers will . Can we account a Fathers kindnes slight Who doth thus tender-fatherly invite ? Or shall we prize his patrimony poore Who to bestow hath infinit in store ? No , no we cannot but confesse t is known Our Fathers love doth far exceed our own : His portions laid up for each child a part , Ten thousand times exceed each childs desert . What then can move us to neglect so much A Father tender , having riches such ? Who labours thus unto us to convay A state which never , never shall decay ? The prodigall Son . OH what a cloud is this which doth appeare ? Which darkens thus my day which was so cleer ? Can such a sun-shine be obscur'd so soone , Shall night incroch upon my day at noone ? Late smiling fate beginst thou now to frown , As if thou didst intend to throw me down ? Dost thou , who seem'd so sure , begin to reele , Wilt thou in thy displeasure , turne thy wheele ? Oh you my pleasures and contentments sweet , Which did with such most kind imbraces greet , Will you now fold , your late unfolded armes , Becoming churlish , who bewitch'd with charmes ? But you faire faces , natures choycesti art , Whose tender beauties shew a gentle heart , Can you prove cruell ? do you too seeme nice ? Will you reject now , who did late intice ? The pitifull Father . HArke , harke , methinks I heare my straved Son Begins to lose the pleasure he had won , Those painted outsides of delight begin To let him see they are deceit within . Deceit indeed which is but made to shine . With the meer drosse and refuse of good coy●● . Which worthlesse gilding being worne away , It shewes how painted shadowes do betray . My blinded child doth now begin to view Those pleasures false , he once accounted true ; And , to his shame and sorrow , may conclude They did but at the best of all delude . But let them , mock , and more deride him yet , Him thus befooling , they may teach more wit : He on them hath so deeply set his love , It will not without violence remove . The Authors Epigram . OH blinded reason , and corrupted stain Of once pure nature , now exceeding , vain : Can we rest captive in this base subjection ? Thus live in thraldome to untam'd affection ? We read of strangers and meer bondmen too Who conquer'd passion could that wonder do : And shall we children , and by birth made free , In bondage thus to brutish passion be ? But shall we then take pleasure in this thrall ? And count it sweetest liberty off all ? And will not without violence be freed ? Oh this is sordid slavery indeed . And yet these are the heavy cha●●●s we beare , We , gon astray , are taken in this snare ; Within which mill , we , by deceit made blind , Do , like most grosse contented Assesgrind . The prodigall Son . BUt you the objects of my youthfull joy ; Who thus would try me by your being coy , You have my heart ; then do not thus persist , But smile agine , you need not be in jeast . The fountaine of my love doth overflow Which jeasted at will quickly jealous grow ; Then be not coy , but smile , and coole that smart Before it workes combustion in my heart . But what still frowne you ? and yet answer no ? Can you thus leave me , will you gull me so ? Have I prefer'd you above heav'n , oh vaine , And will you now require me with disdaine ? You that have pluck'd the blossomes of my youth , Will you with falshood now requite my truth ? You that have suck'd my fountaine of supply , Can you now scorne me , having suck'd it dry ? The pitifull Father . So , so , my Son doth now begin to prove Those courses vaine I told him of in love : He thought my counsell then might slighted be , But now he findes , what I did then fore-see . Rash headed youth , presuming on their skill , Will take their course , against their parents will ; As if they thought their wisedomes were the best ; Who , silly soules , with folly are possest . My Son upon my Fatherly advice Did turn his back , as too severe , or nice : But now he doth , to his confusion , find That Fathers see , when foolish Sons are blind . But as he left me , and would have his will , So let me let him strugle with it still ; No meanes doth more reclaime a child resisting Then to be whip'd with cords of his own twisting . The Authors Epigram . OH thou our God , and Father too , most just , Who gav'st us all our being out of dust , And having fram'd us by thy matchles skill , Dost like a Father nurse , and feed us still . How full of wonder finde we all thy deeds ? And yet thy kindnesse most of all exceeds , How could'st thou else so full of pitty be To children so undutifull as we ? Thou canst give quailes if we stand need of meat , And thereby too canst teach us how to eate , And , when we have the baits of pleasure took Canst thereby curb us , when we feele the hook , Oh thou who canst bring day thus out of night , And make our shadowes vanish , with the light : Make thou , who thus discover'st all deceit , The hooke appeare , before we take the bait . The prodigall Son . OH most unhappy miserable wretch , Whom most false joyes most deeply did bewitch , False joyes , indeed , I may most truly say , Which did but smile upon me to betray . Those my companions who , when I had store , I made most , now mock me being poore : My late full cheekes , which were delighted in , Proud beauty scornes , by sicknes now made thin . Most desperat wretch , to whom shall I betake me ? When those I thought my dearest friends forsake me ? And cursed pleasures I may call them so , Which thus , infine , take pleasure in my woe . I now want food , who food abus'd of late , Which want , with sicknesse , doth my strength abate : Distressed creature , thus inforc'd infine To want the husks which are bestow'd on swine ; The pitifull Father . THere , there my rod , begins my child to bleed ? It is not matter , make it smart indeed . And yet , I trust , thy stroaks may be the lesse Because he is already in distresse Nor can I thus return him his desert , And rest my selfe unfeeling of the smart , For ( howsover I might be in mood ) I would not give one stroak but for his good . But he hath been unruly , make him ●ame , And make him , likewise , to confesse the same : Yet be not rough , though he hath badly done , He is , though a rebellious , yet a Son . But oh , he hath forgot his Father quite ; But oh , that was but childish oversight : Yet touch him till he thinke on me again , That yerk , I know will not be given in vain . The Authors Epigram . MEere Prodigalls ! we must that title grant , Who in our plenty never thinke of want , But winde up from the Cistern of our store Till , silly Asses we can wind no more . But when we find by making of this speed , Our buckets doe come empty up at need , We then can see , but not till then , alas , What too rash drawing brings too soone to passe . Then , then , when it is almost then too late , We can accuse our courses , curse our fate , And curse those pleasures , causes of our care , Which once we thought the only joyes that were . But oh , how watchfull is our Fathers eye To make a vertue of necessitie ? Who , when we fooles have thus our selves undon , Doth , like a Father , there by call a Son . The prodigall Son . ALL wanton youth take warning by my woes , And see in me the summe of vaine repose , Which , like a bud frost bitten ere it bloomes , Appeares , but unto no perfection comes . All earthly pleasures are but like a bubble , Straight turn to nothing , which were rais'd with trouble : The fairest faces soonest change their dye ; The sweetest charmers are most apt to lye . Thus , mov'd with sorrowes , I may tell the same , And make the world take notice of my shame : But , till I had experience of this woe , No meanes could make me think it would be so . But now I think upon my Father here , Whose fore-sight now I find exceeding cleere , He often told me , and with many a teare , What would befall , but then I would not heare . The pitifull Father . HArk , hark again , what voyce is this I heare , Is this which makes such musick in my eare ? Which thus tunes Father , hath my Son that strain , Is he restor'd unto that life again ? He which , indeed , was dead and bury'd deep In grave-like grosse security asleep : Hath that lost child the name of Father found ? Can he that heav'n awaking trumpet sound ? And can I stop my eare then to his voice , Where at the heav'ns inhabitants rejoyce ? Reject an infant calling upon me That am his Father , no it cannot be ? Nor can he be more ready to declare His wants in calling then I am to heare : Though I , indeed , might justly make him steep His eyes in teares , who would not see me weep . The Authors Epigram . MOst carefull Father , but most careles we Who are most blind in what thou dost fore-see : Thou knowst our folly : we will trust our skill : Thou wouldst direct us : we will have our will : Thou see'st our danger : we are therein blind : Thou dost bemoane us : we are not so kind : Thou still giv'st warning : still we give no care : Thou dost allure us : but we will not heare . Thou shew'st the rod : we at such shadowes scoffe : Thou shak'st the same : we shake the danger off : Thus urg'd thou strik'st : we strive to have our will : Thou strik'st again : we strugle with thee still . At length , thou wound'st : we then begin to fall : Thou wound'st more deep : we then dear Father call : Thou hear'st our cry : we yeeld to thy command : Thou burn'st the rod : we feel thy stroaking hand . The prodigall Son . POore silly Pilgrim , by deceit betray'd , Thus from my Country , and my Father stray'd , Where I in plenty might have been secure , I here undone must slavery indure . Oh heavy yoak intolerable weight ; Are these the chaines so gilded by deceit ? Which seem'd to proffer liberties so sweet , But now become such fetters to my feet ? Poore captive thus in miserable need , Whiles poorest servants of my Fathers feed : Oh now how happy should I think my state Were I but servant , where a Son of late ? But I for ever justly am exil'd : But justice ties no Father from his child , But I have plaid the rebell , prov'd no Son : But rebells yeelding have some favour won . The pitifull Father . MY Son , my Son , repentant sighs are loud , I heare thy voice , though from beneath a cloud ; No distance , place , nor darknesse can deny My speedy hearing when my children ery . T is true my Son , t is true I do confesse , I might insult now thou art in distresse ; But thus to heare thee thus far homward brought Doth banish all displeasure from my thought . Returne , returne then , linger not the time , Thy recantation shall acquit thy crime : I do receive such losses as my gaine , I take no pleasure to prolong thy paine . Thou only beg'st to have a bondmans place ; I do not do my children that disgrace : Then feare not , Fathers joy in such returnes ; Distrust disheartens where affection burnes . The Authors Epigram . MOst gentle Father , pitifull indeed , Thy heart is wounded when our hearts do bleed : And yet most wounded then when thou dost see Our hearts so hard they will not wounded be . We from thee run , thou callst us back againe , We are undone , yet thou dost not disdaine ; Thou giv'st that motion to return , we lack , And yet with praise dost crown our coming back . Oh thou that dost thus Fatherly respect , And workest both the will , and the effect : Make us more able to return , at least , Make us more willing when thou dost assist . Thou art the potter , we are but the clay ; Thou art the Shepheard , we the sheep astray : Though we be vain , yet lose not thou thy cost , Though we be stray'd , yet do not see us lost . The prodigall Son . FAther , dear Father I would utter fain , But feare doth that word Father dear restrain . Father , I faine would have my grievance shown , But oh I am asham'd to make it known . But it is fit I should confesse the same : But thou canst take no pleasure in my shame : Thy greatnesse doth in robes of glory shine , Then canst thou looke upon such raggs as mine ? But why should I these troubled Seas propound , I sayling in whose surges must be drownd ? Why feare I thus the fetters which inthrall me , When thus my Father doth from prison call me ? Thy call deare Father , cannot but suffice To shake off all my shackls , bolts and tyes : Then at thy call , which thus doth call for speed , I come to meet thee , trusting to be freed . The pitifull Father . VVElcome my Son , thrice welcome , i' st not meet Thou shouldst bee welcom'd with imbraces sweet ? Thou , who wert lost , and now art found remain , Thou , who wert dead , and art alive againe ? Long have I long'd for this thy safe return , Whereat my bowells of compassion yern , Why shak'st thou then , why blushest being poore ? Thy feare is past , thou shalt have raggs no more ? Revive my Son , be cheerfull then my child , And cease thy sorrowes , I am reconcil'd , Oh let those teares be taken from thine eyes , They stir the Fountaine where compassion lyes . Come tast my dainties , I have choicest fare , And sweetest musick to delight thy eare ; This is my pleasure , I will have it done , In spite of envy , for thou art my Son . The Authors Epigram . THou Father of all fatherly respects , Whose pittie this , all parents thus directs : What duty then , for this thy kindnesse shown , Is due to thee from children of thine own ? Most happy children , happy we , indeed , Whose Fathers kindnes doth thus far exceed ; Who , when our follies , in our faces flying , Returns us weeping , scekes to still our crying . Oh then how silly , sensles I may say , Are we ; if we from such a Father stray ? Can all the worth , can in the world appear , Make us set light a Fathers love so dear ? But then shall trifles , shall meer painted toyes , Shadowes , of pleasures , and but dreames of joyes . Or ought detaine us , that shall labour for it , From such a Father ? let us Sons abhor it . Let us not , seeking , lose our selves to gain Such husks abroad , and may at home have graine . An Epitome . FAther , I have offended , but alas , Shame stops my voice here , will not let it passe . Son , cease thy sorrow , let my joyes appease thee , T is not thy teares , but thy return that please me . Father , but canst thou thus be pleas'd with me , Who have thus sin'd both against heav'n , and thee ? Son , this thy sin is vanish'd , as lamented ; I take delight to pardon sin repented . Father , but such offenders are too base To raign as Sons , grant me a servants place . Son , know my Servants are as sons to me . So highly honour'd all my Saints shall be . Father then let me be for ever bound To serve , where service is such freedom found . Son , welcome Son , no bondman thou shalt be , But shalt inherit with my Sons made tree , Free then , indeed , when the testator lives To make that freedome certain which he gives . BREATHINGS After DIVINE AYRE . The third Booke . The foolish man hath said in his heart tush there is no God . Psal. 14. 1. Desires of ayde . MOst gracious God , and yet a God most meeke ; Above the heav'ns , yet stoup'st to earth below ; Beyond our reatch , yet giv'st us leave to seek ; past our conceit , yet wouldst have us to know , To seeke and know thee as thou dost appeare , But further knowledge is not granted here . As then we ought not to presume to pry Into those secrets must be yet conceal'd So thou hast given us licence , yea a tye , To seeke and know thee as thou art reveal'd ; Oh let me read thee in thy copies then But stay my thoughts where thou hast stay'd thy pen . Thy largest booke is in thy works indented : Thy lesser copy in our soules ingraven : Thy sacred volumes are the Scriptures printed : Thy secret lines are sent by grace from heaven : Which secret lines Lord center in my breast , Those are the keyes to open all the rest . I do confesse that I am much unfit To pry into thy Mysteries Divine ; Besides the starres will not of sparks admit To zoare into those circles where they shine ; Though thou the Sun from whence those starres have light Disdain'st not sparks , but mak'st them burn more bright . Oh then thou Sun , yea light it selfe , indeed , Who dost not quench , muchles disdainst the same , The smoking flax , nor break'st the brused reed , Turn thou my spark into so pure a flame As may both warme my chilled soule within , And burst out to the light of other men . Thou dost confound things mightie by the weake , Out of the mouths of babes ordainest praise , Mak'st the unlearned , yea the dumb to speake , Rejectest none but who rejects thy waies , That hate to be reform'd ; Lord helpe me here , And in my weaknesse let thy strength appeare . Breathings after Divine Ayre . EArth stand amazed , stand amaz'd and move , And be you heav'ns astonished above ; A man , and yet no maker ? hells abisse , Yea tremble earth and heav'n , and hell at this . Superiour powers who fram'd this matchlesse frame This man , and form'd your Image in the same , What fretting time , or what infernall powers Have rac'd , or thus defac'd that worke of yours ? You made him holy , he defiles his race , You gave him honour , he hath lost that grace , You lent him knowledge , he abus'd that light , Yours by creation , he denies you quite . Unhappie chance , unhappie change , alas , What brought this most unhappie change to passe ? Who turn'd this perfect good to perfect evill , But he that turn'd from Angell to a divell ? That hatefull , hurtfull enemy indeed , Who whiles man slept , cast tares amongst the seed , Or rather only in that peece of clay , Cast tares , and stole the pretious seed away . Presumptuous theefe and enemy to man , Whose hidious theft in heav'n above began , He there aspir'd to steale from the most high , And there most justly rob'd himselfe thereby . For this his fact thrown down from heav'n to hell , He lost himselfe , and maker as he fell . And ever since , his restlesse selfe hath tost To steale from man what he by stealing lost . But silly man shall such a hatefull foe Rob thee of God , prevaile upon thee so ? Shall hells black vapours so thy soule benight To put out of thee all celestiall light ? But sensles man , or rather savage beast , Canst thou thus at the God-head make a jeast ? The fiends in hell more fealtie declare , For they confesse there is a God , and feare . Oh horid , hellish blasphemy , or worse , The damn'd in hell deny not God , though curse . And such as here against him dare dispute Shall find hereafter hell will them confute . But silly man , or monster of that name , In mind a monster , though a man in frame , Resolve this question , if thy wisdome can , Is there no God ? how came there then a man ? But here I know thou wilt to nature fly , All things , thou saist , by nature live and die , And natures force doth all conclusions draw , Nature shall therefore be thy only law . I grant in all things that created be We may a power which is call'd nature see ; Which to such creatures is a law indeed , Whose skill no other Dialect can read . But thou who hast an understanding part , And hast besides much benefit by art , Sparks rak'd up in thy ashes of such light As death , nor divell can extinguish quite , Canst thou be grosser then the beast that dies , Blind as the beast is , yet hast better eyes ? Admit no maker but ingendring power , As earth brings forth the herb , the herb the flower ? But canst thou into natures secrets pry , And canst not view a Deitie there by ? Earth may bring forth , but not create , fond head , Can that give life which in it selfe is dead ? But here thou wilt , out of thy wisdome say , There is , indeed , both dead and living clay , The dead brings forth the creature dull and base , The living doth produce a living race . The sensles earth we may with safety grant Brings forth the sensles grasse , the hearb , the plant , That living morter which is man by name By generation doth produce the same : Produce , I say , as instruments whereby Creating power continues a supply ; God first , indeed , mans God-head to convince , Made man of dust , but man so manking since . Man then was made , made not himselfe to live , How can he then have any life to give ? Or if he hath we must subject it still Unto the force of the Creators will . But be it so , what can be granted thence ? That sensles earth , or earth indu'd with sense Can out of their created substance frame An other substance , or indeed the same . This is but only to preserve , t is plain , That which before was made , not make again : Nor can the creature bring forth , as is said , Without the help of a creating ai'd . Thou mad'st not then thy selfe , nor yet thy Son , Who did that work then which thou see'st is done ? Thou canst no just apologie invent , Confesse there is a God then , and repent . Thy soule , besides , though now inclos'd in earth , Yet pure in substance , and of noble birth , Cannot but at some time or other dart Some heavenly rayes into thy earthly heart , Which doth convince thy knowledge of thy errour , And strikes into thy conscience such a terrour As makes thee feele the power of the most high , Which in thy heart thou dar'st thus to deny . Were this too little at it is perchance , To work upon thy wilfull ignorance : Yet God hath further witnesses no doubt , Thousands , he hath not left himselfe without : His word , and works uncessantly declare him In such a voice that all the world may heare him , His word reveales his truth , his works his glory . All creatures being do confirme the story . But here againe thy wretched heart replies , Those works of wonder which no mortall eyes Can see into their center , something pose Thy desp'rate thoughts , thou stand'st amaz'd at those . But for Gods word , though writ with his own pen , Or from his mouth by heav'ns inspired men , That suites not with thee , sincks not in thy brain , Tush words , saist thou , they are but wind or vaine . Thou can'st those rules , which we call Scripture , read With no such trust to think them true indeed ; But mans invention so to keep in awe Men which by nature stand in need of Law . But dust and ashes dar'st thou make a tush Which makes both Angels , and the heav'ns to blush ? Racing besides those truths which are ingraven Upon thy soule by truth it selfe from heaven . Prints of eternity upon thy soule Are stamp'd by heav'n : canst thou then slight that roule Which to thee reades eternity in print ? Is heav'nly ●ire so hidden in thy flint ? Thy flint , indeed ; but when this powerfull word , Which is more sharpe then a two edged sword , Strikes home upon thy flintie soule no doubt , It doth force sparks of heavenly fire there out . But lest these sparks should burst out into flame , Thou seek'st by all meanes to put out the same , Though making thus these heavenly sparks retire , Thou keepst thy selfe unto eternall fire . Againe this word , besides the ghostly power That rests within that never raced tower : The potent truth which hath so well been try'd , With sweet consent and harmony supply'd , That harbours in this heav'nly word is such As may convince thy marble heart asmuch . The truth indeed , that we may truly call , One jot whereof did never faile , nor shall ▪ And did thy sight not dazell at this Sun Thou there mightst cleerly read the same and run . But oh ! thou wretched Atheist that dost find The seeing Organ of thy soule too blind To view the truths in sacred Scripture pend , Or wilfull that thou wilt not apprehend : O rest not under that Egyptian cloud , Cast not away the meanes of light alow'd , But read the Scripture , to avoid that curse , Disuse of reading makes thee read the worse . Hadst thou a heart could truly understand , Or eyes set ope by faith to read that hand , Thou shouldst discerne such wonders in that glasse As nothing but a God can bring to passe . The truth of this most perfectly appeares By the consent of past foure thousand yeares : Each Promise , tipe , and Prophesie fulfil'd Do here of certain testimonies yeeld . The seed to break the Serpents head was sown Three thousand yeares before the blade was grown , All humane hopes might then have been casshierd And yet at length a glorious crop appear'd . God once drown'd all the mountaines here below , But then above , in mercy , set his bow To be a sign , which hath been still made good That heav'ns no more should poure down such a flood . Thus heav'ns , by Scripture , often times fore-shew What by experience men in time find true , That men in Scripture so may learn to read Their Makers glory by his pen , and dread . Again ( besides the truth that Scriptures carry That in themselves they from themselves not varry , Whereby they are with that perfection crown'd Which in no humane Author can be found ) The loftie stile that sacred Scriptures bare Their height of birth and majestie declare So powerfull , so impartiall and sincere As partiall man could never yet come neere . Men deeply learned , and of highest wit , Unlesse instructed by this holy writ , Write at the fairest but with natures quill Dip'd in some fountaine on Pernassus hill . Their wisdomes to no higher pitch can hover Then principalls of nature do discover , Imploys that agent which we Reason call About no objects but meere naturall . But sacred writ that hath a further reatch , That is transcending flies a higher pitch , That came from heav'n , is spirituall , and here Made by the spirit to us men appeare : That conquers reason subdues natures Lawes As far unable to dispute the cause , That is eternall , therefore sent to try That part in man which hath no power to die . The Scripture only on the soule reflects All earthly objects it , as base , rejects , The soule a spirit , therefore only fit To read those copies by the spirit writ . This Writ from heaven then summons up thy soul To heaven that Court which issu'd forth this scroule ; Glew not thy soule then too neare earthly things , Hang no such plumets on its sublime wings . Againe the Scriptures only have the art To search into the secrets of the heart , They only can discover sin , and prove Upon the conscience they came from above . They only a beginning doe relate ; No humane Treatise of so ancient date ; They only have preserved been , and shall , Though ever , doubtlesse , envy'd most of all . And in them , in the sacred Writ I meane , As in a glasse is only to be seen That perfect image of supernall might Which can be viewed by no other light . There is I grant it , in each humane frame An eye by nature fixed in the same , Which doth by nature beyond nature see A pow'r there supernaturall must bee . Which power no doubt hath deified been From the beginning by the race of men , Though most for want of power to understand , Ascrib'd that power unto some other hand : As some to creatures like themselves but clay ; Some to the Sun , as former of the day ; Some to the Moon , some to the Stars , yea know Some to the prince of hell below . Yet all to something ; thus the infidell Beleeves there is a power that doth excell , But ignorant of what it is , doth faine Or forge a God out of his idle braine . Thus natures pen , by reasons power , no doubt , Doth point at God , but cannot point him out , Doth shew a God ; but what he is , or where , That Scriptures only fully can declare . Shall then a heathen a meere Infidell , Who never heard of either heaven or hell , Or dreames of soule , alone by natures view Discern there is a God and homage due ; ( Which is apparant all the world abroad , All nations worship something as a God ) And shalt thou Atheist , dar'st thou all alone Be worst of all men and acknowledge none ? Thou hast , besides the wisest heathens sight , Much greater aide , far cleerer beames of light , Gods holy and eternall word by name , Eternall in the nature of the same , Where thou maist its eternall author find , It only gives that sight unto the blind , And this thou hast not , so to make thee pos'd , As pretious oyntment in a box inclos'd , Not only in the hidden letter teaching , But open'd by the pow'rfull hand of preaching . Canst thou not row then in this calmed ocean ? Sit'st thou in darknesse in this heav'nly Goshen ? Dar'st thou deny that Deitie which here Doth in such perfect characters appeare ? Oh do not thou degenerate so far To be more sordid then the divels are , The divels do much forced duty shew To holy Scriptures and do know them true . Shall divels then unto the Scriptures bow , Confesse and feare them , and yet wilt not thou ? Deluded Atheist be reform'd herein , Seeke no such shadowes so to hide thy sin , Because the Scriptures render thee unjust Thou dost condemne them so to save thy lust . Let not thy senses thus thy soule inthrall , For lose the Scriptures and thou dost lose all , Both soule , and body , heav'n , and God , yea soe Dost likewise purchase everlasting woe . T is then no marvell that thou art so blind , Or rather desp'rate in thy carnall mind That in thy fancy thou cast apprehend No soule , no heav'n , nor pow'r that doth transcend . How canst thou view these when thou dost in spleen Reject the glasse where these are to be seen ? The Scriptures are Gods tapers set up here , Extinguish those , no God will then appeare . God , in times past , aid oft appeare , I know , In visions , and in shadowes here below , But when the substance , his eternall Son Once shin'd here , all those lesser lights had done . Bright Sun , indeed , well might the stars give way And hid themselves in such a heav'nly day , A heav'nly day when heaven it selfe we find Burst through the clouds , came down to earth and shin'd And yet we find this day at last did fade , This glorious Sun at length began to wade , And , from these nether Regions to retire , Ascended to the circles that are higher . Well might the world then here beneath lament , And put on sackcloath weeds of discontent Bewailing deeply that earth darking day Which from the earth tooke such a light away . This heavenly Sun now in the heavens again Whose glory heavens cannot alone containe : Did leave some rayes below , and now and then Doth dart down more amongst the sonnes of men , But all that light now of that heavenly taper Is set up in a lanthorne here of paper , In holy Scripture all that light doth shine , That is the lanthorne which gives light divine . Then thou that first in such a sable night That of this nature thou canst see no light ; 'T is doubtlesse cause thou dost not duly look Into that lanthorn , use that heavenly book . Wouldst thou have wisdome , have thy sight made cleer ? Thy heart made gentle , and thy soule appear , See hell beneath , and heav'n that is most high , Discern thy maker , and eternity ? Then use the Scripture , thy dim feeble sight Is apprehensive of no greater light ; God knowes such secrets do mans sight surpasse , And therefore wisely shewes them through a glasse . A glasse indeed , the Scripture is most faire , And more transparent then the purest aire , Through which the perfect Images are view'd Of objects in the highest altitude . Presumptuous earth , because thou canst not see By carnall reason how these things can be , Thou dost conclude they cannot be in fine , As if there were no greater power then thine . Thou art a peece but of the Potters clay , What can the peece unto the Potter say ? Canst thou suppose the brickle vessell made As skilfull as its maker in his trade ? But were this granted , which were too too grosse , Yet thou art vainer , at a greater losse , All other creatures but the divells bee The same they were created , but not we ; Thou art far weaker , worser , and hast lost Much of thy Makers workmanship and cost , Thy reason is corrupt , thy senses soyl'd , Thy nature taynted , and thy soule defil'd . Indeed in the perfection of estate Wherein perfection did thee first create , Thy sight was such thou stood'st not then in need Of glasses , or of spectacles to read : Thy apprehension was not then so weake But thou hadst power to heare thy Maker speake . In his owne language , and couldst understand Without the helpe of any second hand . But long in Adam thou hast lost that art ; Like Lucifer in acting of his part ; He would have been , although in heav'n , yet higher : Thou wouldst , although in Paradise , aspire : He saw Gods face , yet that would not suffice : Thou knew'st his voice , yet thou wouldst be more wise : He clyming , lost the hight he had before : And thou thy knowledge by desiring more . Canst thou suppose then that impaired light Yet in thy understanding part so bright As to discern those objects as they are Which did exceed thy better sight so far ? Vaine man , as thou thy heav'nly relish hast So vainly lost by a forbidden tast ; Even so thy sight ; when by a finit eye Thou fondly wouldst things infinite discry . To stand and gaze upon the Sun , although The Sun gives light , yet dims our light we know : And yet the beames which from the Sun do fly They dim not , but give sight unto the eye . So if thou look'st , God as he is to see , The more thou look'st the blinder thou shalt be , His countenance doth such a lustre give No mortall eye may see the same , and live . Yet from his face , as from a Sun doth shine Such radient beames and rayes of light divine As gives us light , and so much as our vaine And silly Lamps can of a Sun contain . Then let those rayes which in the Scripures shine Suffice thy soule that cleerest sight of thine Thou by his beames mayst view the Sun secure , Thy sight can not the Sun it selfe indure . Thinkst thou by power then of imperfect nature To take a perfect view of thy Creator ? Meere foole , indeed , thou mightst by reason find This cannot be , were not thy reason blind . But couldst thou reason never so refine , Did brighter beams not with thy reason shine : Thou couldst not see what once thou mightst have done ; Much lesse what was before the world begun . Yet such like thoughts in this thy silly vaine And purblinde state doe now molest thy braine , Thou but a drop which from the fountaines fell , Wouldst to a fountaine in thy bubble swell : Thou clim'st beyond the clouds , and think'st it fit To be like God , out of thy mother wit , Yea beyond God , and hast this thought accurst If God made all , then who made God at first ? This being hyperbolicall to sense , Thou trampl'st on inferiour consequence , As Christ , and heaven , the soule and resurrection , Because beyond thy sensible collection . But thou whom night doth thus belet at noon What say'st thou to the Sun , the Stars , the Moon , And Heavens above ? who made that glorious frame ? There is no procreation in the same . They have , as very heathen do declare Five thousand yeares remain'd the same they are , Their like they in no likenesse have begot , Like other creatures they ingender not . Whence thou by sense maist evidently read They from themselves did never first proceed ; Yet made they be , 't is manifest and cleer , Those objects to thy very sense appear . Then see the weaknesse of thy sense hereby ; And yet thy sense thy weaknesse doth discry ; Thou seest by sense the body of the Sunne , But whence proceeding , there thy sense hath done : Thou seest by sense such bodies formed be , But by themselves doth not with sense agree , This to thy sense some others skill doth preach , Thou find'st by sense that skill above thy reach ▪ Canst thou by sense and carnall reason then Thus prove a power beyond the power of men ? And cannot that same power of thee be thought A God ? observing what that power hath wrought ? Oh Sathans captive , labour to resist That this worlds God , who thus hath cast a mist , Breake through those clouds , and view a God above , Thou dost by sense a deity approve . View him thou maist in manifold respects , Partly be sense , in part by his effects , And then observe what holy Scripture saith , And view him further by the eye of faith . For these are they , and only these , whereby That sun doth please to shine down from on high , These are the casements set ope to our sight Of heavens most glorious treasury of light : We men below have no such licence given , Or pow'r to take a perfect view of heaven , Our light so feeble , and our hearts so brasing We can but only pry in through the glasing . But here perhaps , thou wilt this scruple move Admit saist thou , there be a heaven above , And in the same such glories as are said , Though never yet to mortall eye displaid . What though there be ? what canst thou gain thereby Since they are such as thou canst not discry , Nor yet hast hope thou ever shalt do here , Thou must goe further from them , not more near , Death must of all men living make an end , And men by dying rise not , but descend : The grave at last shall be thy resting plot , Where all things are concluded and forgot . Why shouldst thou then disquiet thy selfe to gain Such knowledge as will but disquiet thy braine ? But carnall scholar who dost thus confute Thy very sense by sensuall dispute , And as it were in malice go'st about To bring the very truth thou know'st in doubt . Canst thou grosse Sadduce thus seduced be ▪ Be yet thus blinded , yet hast eyes to see ? Art thou in honour and becom'st a beast , O like the beast that perisheth at least ? Consider better , labour to dispell Those fearfull ●●●●●s , they are the fogs of hell : And thither thou must sinke no means can save , Beleev'st not thou the rising from the grave . But thou shalt rise , thou canst not that defend , Though but to judgement , and againe descend : This thou might'st prove by Scripture most apparant , Could'st thou give credence to that heav'nly warrant . But howsoever thou dost under prise , The powerfull truth in sacred Scripture lies , Yet God , disputing with the divell , took His arguments out of that sacred Book . He did by Scripture Sadduces confute : He did by Scripture strike the divell mute : He did by Scripture first reveale his will , And doth by Scripture manifest it still . And if thou only Scripture dost disdain Doubtlesse there doth no hope for thee remain . God could have us'd some other weapon then To overthrow the divell , and those men , But yet he pleas'd to use no other sword , Only to make us trust unto his word . Shall God himself thus dignifie and grace it ; And shalt thou dust and ashes then deface it ? Oh trust it further , and esteem it better , The power of God is printed in that letter . Againe besides the testimonies read In Scripture for the rising of the dead . God doth convince thy error in this kinde By sundry means , yea in thy very minde , God hath imprinted in thy very breast Within thy soule , which ever shall subsist , An everlasting principall of right Which can by no meanes be extinguish'd quite : This principall is naturally strong In aiding justice , and suppressing wrong , From whence it comes thou canst not act a sin Of doing wrong without a check within . Hast thou done wrong then ( as who hath not here ) Get'st thou not pardon for the same , 't is clear This principall , when thou shalt come to dye , Will leave thy corps , and on thy conscience flye ; Where it for ever restlesse will abide Till justice shall be fully satisfi'd : From whence there must some other place appeare To right such wrongs as are not righted here . Besides thou couldst not sure account it vaine To be resolv'd the dead shall rise again ; Hadst thou but so much happinesse to see How reason here with nature doth agree . Search then by reason into natures book ; Run to thy mothers long made grave and look If 't be not earth thou cam'st from , whence t is plaine That earth which once did live may live again . What think'st thou of thy rising from thy bed , Fore-tells not that thy rising from the dead ? In bed thou dost , in earth thou shalt but sleep , In both in darknesse , though in earth most deep . Besides when slumber doth possession take Of senses , yet the soule is then a wake , The soule as it can never dye at all So never sleeps , though kept by sleep in thrall . God could have made us , when we were in making , Have stood in need of neither sleep , nor waking , Had he not purpos'd by them to explain Our sleep in death , and life from death again . The deepest darkensse of the longest night At length doth vanish by the morning light : Which shewes at last the resurrection day Shall chase the night of fatall death away : The entercourse of autumn , and the spring , The winter , and the summer teach this thing , When plants , by a vicessitude , we know Both live and dye , and dye , and live in shew . And as the seed which in the earth is sowne , Like man it to its deeper furrowes thrown , As dying , there produceth an increase : So man doth but refine there , not surcease . Much like the Phaenix , from whose ashes breed , As men much learned give us leave to read : Another Phaenix to supply that roome , By sun-beams dooting on her lofty tombe . But yet , if yet thy heart be such a flint That all this shewne takes no impression in 't , But still in heart thou say'st there is no God , Though with thy tongue thou dar'st not for his rod , Let me yet put one question to thee more , Yet to illustrate what is said before : What say'st to this then ? sith thou art so evill To doubt of God , what think'st thou of a divell ? Is there , think'st thou , no divell , and no hell ? Thou maist deny them out of doubt as well , For this is certain this from sense doth flow , No God above , no divell then below . But this the grossest heathen doe admit They by experience and meer natures wit Discerne a power beyond the power of men , Which power hath by them still admired been . But in thy conscience were not such a spark Why shouldst thou be so fearfull in the darke ? Were there no evill spirits to be seen What do such fears then in thy fancie mean ? In times of danger eminent t is known There 's no mans heart more shaken then thine own : Strange apparitions , gastly forms , and such Strike trembling in thee nothing else so much . From whence proceeds those hidious shapes , and sights , Those hollow voices , and those walking lights , Which do so oft in darknesse us affright , But from the Prince of darknesse in the night ? If this suffice not , but art still in doubt I know no further meanes to help thee out ; Unlesse that it were lawfull in this kind , To run to Endor to suffice thy mind To such as have some spirits at command , Such could most clearly let thee understand , Resolve thy doubt , and make it to thee cleare There are such fiends , yea make the same appear . If all this be too little to suffice , Then sure there is some divell in thine eies Who keepes thee blinded that thou canst not see Those certain truths which thus decypherd be . But oh vain Atheist rest not in this state , Nay rest thou canst not t is so desperate , Then strive against it , exercise thy strength , By use it may grow operative at length . There yet is eye salve to bewray this mist , If that thou dost not wilfully resist , There is a sacred fountaine set apart , One drop whereof would molifie thy heart . Despise not then those soveraign streames below Which down do from that sacred fountain flow , Those healing drops which on the crosse were shed , Distil'd in Scriptures from the fountaines head . Then bring thy heart , that cistern into frame , And let those conduits run into the same , That still thou mayst , by turning of the cock , Such fearefull doubts , those brasing doores unlock . Thy heart no dout , in doubts the harder growes Because the milk which form the Scripture flowes , Which is most pretious to dissolve such flint , Is not apply'd unto that Adamant . At Scriptures breasts disdaine not sucking then , There 's milke for babes , and meat for strongest men : There 's meat for Saempson , sweet meat too , not gall : And hony for the fainting Son of Saul . There doth that tree of heav'nly knowledge grow Which God hath pleas'd to plant with men below : Another tree of knowledge shall be given , More glorious too , but that shall be in heaven . But further knowledge then is here reveal'd The more thou seekst , the more t is here conceal'd . And that no doubt , hath been a reason why Thou dost those truths which are reveal'd deny . There 's nothing hid that shall not be made known ; But here 's the height of thy ambition shown Thou here wouldst to that height of knowledge clime Which is reserv'd untill another time . Thou here in all things much imperfect art , And therefore here thou canst but know in part : But when thy cloud of flesh be done away Things secret shall be manifest as day . But wouldst thou wisely harbour a desire To view those secrets Angels do admire , Then first beleeve , for God hath made it plain We must beleeve before we do obtain . Heaven is a dowery God hath to bestow , Faith 's our assurance of the same below : Strive then for faith ; thou hast a curious eye : Nothing but faith can give thee full supply , Faith in this vain and emptie vale I mean , By faith possessing things are yet unseen : That so in fine , when fruitful faith shall cease , Thou mayst in glory reap thy faiths increase , In heaven injoy that height of joy , which here Doth only to the eye of faith appear . Yea foolish man couldst thou become so wise As to beleeve a heaven above the skies , And such a God , a gentle God therein As for his Sons sake will remit thy sin ; Thou thither likewise should'st be rais'd in fine , For there the faithfull shall in glory shine : And those same hidden secrets which have bin Thy tortures here , should most delight thee then . The world to come , which here thou canst not view , Thou there should'st finde unto by comfort , true : The God above , which here thou dost deny , Thou there should'st see , and His eternity : How God should be without beginning , here Confounds thee quite , but there it doth appeare : How spirits do subsist , and what they are Thou know'st not here , but 't is discover'd there : And how Gods word should make a world : alas , Such hidden things do humane sense surpasse : But when that heav'n shall humane sense refine , Or rather humane sense shall prove divine , God with such secrets then will thee acquaint , If here , by faith , thou wilt be first his Saint . But yet , if yet thou beest a sleep so fast That all this will not rouse thee up at last , But still thou wilt be still a heathen swine , Yet know God will be knowne of thee infine : If here thou wilt not know him by his works ( A sin abominated by the Turks ) If here thou wilt to know him by that spark Now rak'd up in thy conscience , yet his marke ; Nor yet wilt know him by the eye of faith , Beleeving what the holy Scripture saith , But dost this cloud of witnesses repell ; Yet God will make thee know him , though in hell ▪ Yea more then know , for thou shalt feel him there , And in that den his Deity declare , When divells shall torment thee , as their owne , Because thou here wouldst have no God-head known . Thus I have walk'd in an unwonted strain , Which some , it may be , will account as vaine , As if I heare by some what went about To bring a truth most manifest in doubt , Who is so grosse may some perhaps , reply To make a question of the Deity ? If there be none , why should I now begin To make a doubt where none before hath bin ? Indeed with us , where so much light doth shine As if directly underneath the line : With us where God so perfectly appears , And as it were , hath dwelt so many years ; If there should harbour any here so blinde , So dead in sense , and stupifi'd in minde As once to harbour Atheisme in thought Therein most hideous treachery were wrought . Yet sith we finde that Scripture doth impart , Which only can anatomize the heart . That such a thought in some hath harbour'd been , Yea all men are by nature so unclean , ( Each heart by nature is deceitfull still , And every thought continually ill ) We doubtlesse may , though to our shame conclude That Atheisme is in a multitude ; Especially if duly we propound How meerly naturall multitudes are found . Againe , besides our nature , which hath stood , Since Adams fall an enemy to good ; We have another enemy as great , Who hinders good with a more deadly hate , The divell that arch enemy , indeed To God himselfe , to Adam , and his seed ; He seeks by his inscrutible an art To steal no lesse then God out of the heart , And to that purpose night and day doth spend , Suggesting doubts and questions to that end . By which with man he doth too much prevaile , Else why did David in that nature faile , Who was a man most dear to God we finde , And yet the divell trap'd him in that kinde , When he did almost in his thoughts complain As if that he had wish'd his hands in vain ; From whence it must by consequence arise God , for the time , was taken from his eyes . Then if such lofty cedars may be shaken , How may the shrubs be in that nature taken ? Poore creatures who have neither care nor skill To frustrate Sathans working of his will . Such fiery darts the divell dayly throwes , And at our hearts he doth direct his blowes : And I , for my part , cannot testifie That any living , scape them as they fly . Only as aged Jesses youngest son For safety did to sanctuary run , Where he beheld the wound was hid before , And eke got balme to heale his bleeding sore . So when we doe the tempters dart discry We may like David , to the Temple fly ; To reading , hearing , meditate , and pray , Such fumes as those will drive the fiend away . Or as old Jacobs children in distresse When bit with serpents in the wildernesse , By only looking on a serpents wing Expel'd the poyson of that bite or sting . Even so when Sathan , that old serpent stings We may have healing underneath those wings Which Jacobs children in figure view'd , To us a Christ , in their similitude . Thus , as the divell daily doth belay To steal our goods , to steal our God away . God , that we should by no means let him go , Hath left us means to circumvent that foe . And hence proceeds that combate in our breasts , The flesh consenting , but the soule resists : But when the soule submits to carnall sense , The divell then gets the preheminence . And thou within whose bosome no such strife , Or combate hath incumbered thy life , The divell sure hath favour'd thee therein , Or thou too much infatuated bin . But thou that feelst no want at all of aid , Thou gavst him here a Paradise indeed , But thou wilt give him heaven which doth exceed : Yet doe not count this altogether vaine , Ther 's no such drosse but may afford some graine : The troubl'd soule counts no occasion slight That may assist when it is thus in fight ; What thou think'st bane , may be anothers meat , Then what thou like'st not , let another eat . Though these be hearbs , nay weeds out of the wood , Yet hearbs , nay weeds for many things are good , I trust no Colloquintida is here , No danger if thy stomack then be clear . Lord what is man that thou art so mindfull of him ? Psal. 8. vers. 4. Desires of Aid . MOst Gracious God , as then hast lent thy hand To move my heart , and to direct my pen , In some weake measure thus to understand , And make thee understood of other men ▪ God only , wise , almighty , pure , eternall : Without whose mercy man must be infernall . So let thy hand Lord , be outstretched still To stir my heart , that most polluted spring , That in that fountaine I may dip my quill , And from that depth such secret matter bring As to my selfe may make my selfe appeare , That I may seek to make that fountaine clear . And as we all doe , to our comfort , finde That thou of man hast ever mindfull been ; So let my lines be moving in some kinde That we , again , may not forget thee then , But may for ever , as it is our parts , Inthrone thee in the centre of our hearts . LOrd what is man may well be ask'd of thee , None but thine eye can that exactly see ? Thou gav'st him life , when thou hadst given him fashion , Thou only therefore canst resolve that question . Man peradventure , like a butcher may Unmake those walls which thou hast made of clay , Rip up mans body , open every part , Take out his entrails , looke into his heart , Note every artrie , conduit pipe , and veine , And p●y into the Chamber of the brain , Tell all his sinewes , crushes , bones , and finde How every member is to other joyn'd : Let this be granted , as perhaps it may In some imperfect superfices way : Yet what can man in this description read Of what man in perfection was indeed ? Alas , in this man doth indeed no more Then as it were unlock the little doore Of some rich cabinet , which being done , Doth finde it empty , all its jewels gone : Where being frustate of his Chiefe desire , Finds nothing left but only to admire The curious art about that little frame , With lively forms , yet pictures on the same . Even so mans body , that same heav'ns device , Wherein are lock'd up all our gemmes of price , When cruell death once turnes his key about , Unlocks the doore , and lets those jewels out ; Mans body straight becomes a trunke bereft Of all its matchlesse treasure , empty left : And nothing to the searchers eye remains To satisfie his curious eye or pains But only to admire the Makers skill So wonderfull in working of that shell . A shell indeed , we may the corps affirme Which hath no soule , the soule a kernell tearm ; The shell a chest of curious art compos'd , The kirnell is the treasure therein clos'd . Then of what knowledge is he like to speed , Of what man is , by taking up that leed ? Which priz'd ope once , by deaths steel pointed dart , Mans soule flies out , which is his better part . Physitians then by ripping up the dead To view the body , when the soule is f●ed , Can thereby doubtlesse , not directly see At all times how the elements agree In humane bodies , nor exactly tell How humors flow , and hurtfull vapours swell , When as the soule commanding in the same , Sets every wheel a working in that frame . But say by this , and other helpfull means , Whereon some learned wise Physitian leans ; He could at all times perfectly relate The ever changing temper and estate Of humane bodies , which no mortall can , I am resolv'd 't is past the reach of man : But grant he could , yet what were all his art ? Alas , but to discover man in part , The least part , and inferior too as far As is a sparkle from a perfect star . The soule , indeed , that is the only gem , In search whereof the clearest sight is dim : Grave Pliny , Galen , Aristotle , all That men for skill did most renowned call In former times , were failing in this kinde , Yea in this eye of knowledge almost blinde , The rayes of this so dazled them , though wise , The more they look'd , the more they lost their eyes : Excepting Cato , and some other few , Who were inspir'd with a more piercing view . Nay what man living failes not in this kinde ? Who knowes the motions of anothers minde . Or pryes so far into anothers breast To finde how his affections are at rest ? What endlesse windings occupie his thought , And deep devices in his braine are wrought , Which sinking to their centre , do convert To secret resolutions in the heart . Nay silly men , we are our selves so far From self discerning what we truly are , Within our selves , that we can hardly tell What is amisse in us , or what is well . Our hearts in us are so deceitfull grown We cannot search those bottomes of our own . Oh silly creatures , silly sure at least , Who beare we know not what within our breast , Nay in our bosomes shrowd a serpent , which To seem a Saint doth mightily bewitch . 'T is then no marvell though we may complain That our affections are exceeding vain , Our thoughts , our wits , and all with folly haunted , When all comes from a fountain so inchanted . Deluded be we , out of question , must , Who have a power within us so unjust ; A power indeed , most potent too , a heart , Which nature makes the over-ruling part : Which force doth sure sufficient battell give , And more then we can conquer whiles we live , Yet whiles we live we must be ever trying , Though cannot fully conquer without dying . Lord , what is man then ? still we must inquire , We are to seek still , raise our judgements higher , How comes our hearts so evill and accurst , Sith thou created'st all things good at first ? Or how come we unto our selves so blinde That in our selves , our selves we cannot finde ? Lost we so much , inheriting of sin , That by that gaine we lost our selves therein ? Prodigious action racing such a tower , Prevailing so on thy creating power , What thou hadst form'd , deform'd , and form'd again A most deformed form , which doth remain . God Al-creating , it was in thy power To have restrayn'd that enemy of our , Who wrought upon thy workmanship so far As to unmake , and make us what we are . But this was for our exercise no doubt , That thou maist crowne us when the field is fought : Besides to make thy love appear the more Remaking us more glorious then before . Thou mad'st man sinlesse , subject though to slide , But thou wilt make him sinlesse to abide : Thou gav'st him here a Paradise indeed , But thou wilt give him heaven which doth exceed : Lord what is man then , man that dares to sin , Of whom thou hast so ever mindfull been ? A world before this present world was wrought Admired man was pretious in thy thought . Pretious , indeed , in such a boundlesse measure As if that man should be thy only treasure , And thereupon determin'd in thy breast To seat him highest , and to love him best : Such wonders in that Moses face foreseeing As pleas'd thee well before , he had his being ; Wherein , indeed , was manifestly shown Thou wouldst unite mans nature to thine own . When , in thy wisdome , thou didst think it meet To set that fore-known creature on his feet , To give man form that little world to frame , What preparation mad'st thou for the same ? What heart of man can truly on it ponder And not be rap'd up in any holy wonder ? Before thou wouldst this wonder undertake , Thou sell'st to working wonders for his sake , Six dayes , almost , expired in preparing Of wondrous things against this wonders roaring . Thy powerfull hand , thy Spirit was imploy'd By moving on a mighty Chaos , void Of form or beauty : thence to draw by art The dry and solid from the liquid part . Both which thou having as it were given birth , One part was waters , and the other earth ; Both which continue hanging in a sort , Unto our judgement , without all support . Indeed the waters do the earth surround , Againe the earth is to the seas a bound , But how this should uphold that globe from fall That doth exceed mans purest sense of all . But ere these orbes were fixed not to move , And sever'd from the orbes that are above ; Thou didst ordaine that ornament of light Creating day from a prodigious night . In which thy wonder working hand was clear , By making so thy wonders to appear , For without light thy wonders wrought below Had been but like the secret winds that blow . But it did please thee to set ope a door To let in light where darknesse dwelt before , And here beneath injoyn'd a pleasant way Of entercourse between the night and day . And further yet to furnish thy desire , Thou yet mad'st greater lights , and set them higher , And plac'd the lesse in absence of the Sun , That night might not to former darknesse run : Besides for signes and tokens in our clymes , As perfect rules distinguishing of times ; Nay further , by their fervor from above To make the earth a fruitfull mother prove , For till the Sun unto our regions come And warms the earth , it seems a barren womb . When thou hadst made the firmament thus faire , Whose rayes come darting to us through the aire : Extending severall curtaines , as the shrouds Between the higher and the nether clouds , That by a secret interposing way , One element support another may . When thou had'st drawne the waters here below Into one fountaine , there to ebbe and flow : And when thou had'st the face of earth made plaine , And made its bars the bottome of the main , Upon which sure and deep foundation lay'd , The pillars rear'd whereon this frame is staid . Thou then began'st to looke into thy store , That thou mights furnish what was void before , Yea to make fruitfull and adorne that frame Both to inrich , and beautifie the same . Thou sayd'st unto the waters multiply , Be fruitfull and bring forth abundantly : Who hearing in their language , what was said , Without delay most cheerfully obey'd . Thou sayd'st unto the earth , then barren , beare , The earth did , as it were , thy language hear , And brought forth thousands multitudes and more , Of creatures which were never seen before . And to the ayre thy word did but proceed , Let there be foules , and it was so indeed . Lord what a large and wondrous preparation Was this which was the spacious worlds creation ? To entertaine whose greatnesse was it than ? Alas , but for that little creature Man . Nay , as if this had been too little still , To manifest to mankinde thy good will , Thou didst prepare a garden ready deck'd With all the objects in it of delight That might seem pleasing , fruit delicious growing On trees most fruitfull , streams most pleasant flowing , Whose flowry banck , with flowers and roses set Appear'd more glorious then the pearles in jet . All this prepared in this heavenly sort , Thou caldst this councell in thy heavnly court , Come let us make man in our Image drest , For whom we have created all the rest . Thou took'st a peece then of thy late form'd clay And form'd a man in a most perfect way ; And by a way can not be understood That form converted into flesh and blood . Thou only breathedst on his breathlesse face , Which gave him life , and with that life thy grace , Which was infus'd into that power divine His soule , in which thy sacred selfe did shine . His body was in such perfection made That , till the Serpent did his soule invade , It could not suffer any kind of wrath , But had a power against the power of death . But for his soule that was divine indeed , In it thou couldst thy sacred Image read In Characters which none could understand So well as thee , because it was thy hand . Within that center thou couldst cleerly see , In one , the picture of thy persons three : Three faculties within it representing Three Persons in thy Deitie consenting . As Father , Son , and holy Ghost agree To make but one eternall God in thee : So understanding , memory , and will Make but one soule , and undevided still . The understanding of it selfe , as prime , The memory by knowledge got in time , The will , and the affections lastly breeding From knowledge , and from memory proceeding . All these at first in Adams soule were pure , And sparks which had a nature to indure , Adam was in his understanding part So holy , and so innocent in heart That nakednesse , unto his conscience cleere , Did neither shame nor nakednesse appeare : His memory was unpolluted still , Because his knowledge had begot no ill : His thoughts , his fancies , meditations sweet , And did not with the least disturbance meet ; His will , and his affections all were free'd From all corruption , as they might , indeed ; Those cisterns must with water pure be fill'd Whose fountaines have no other streames to yeeld . Lord , what a heav'nly harmony was here When all these strings were thus in tune , and cleere ? Heav'nly , indeed , for thou hadst set the keyes ; Rare musick for an earthly paradise . Again , besides this concord in his brest , Which cannot be sufficiently exprest ; All things without him were at peace and stay'd , The Lion , and the Lamb together play'd , Each creature did with other feed , and sleep ; And all to Adam innocent as sheep . All these thou gav'st him freely to command , Yea all the world as it did blooming stand : And bad'st him take , and eate , restraining none Of all the dainties in the world , but one . And that was no restraint to him no doubt , His mind was so well satisfi'd without , He had not then that motion in him hidden To covet that most which is most forbidden . And in this state that Adam might have stood , He had a power to have restrain'd that good : Only thou mad'st his libertie so free That he might stand , or he might fall from thee . But Adam , loe , he stood not long thus great , Grac'd with a help too meet for his estate : But that the divell all his force imployd To worke upon the freedome man injoy'd . The Serpent , Sathan , Lucifer that star Which heavens had cast out in a holy war , Thrown forth for ever to extend his pride At most no higher then the clouds do ride . Who being downe into that chaos hurld , Where out , at length , thou did'st create the world : And having fram'd that building by thy power ▪ Plac'd man as chiefe upon its highest tower . This author both of envy and deceit , Admiring Adam in his matchlesse height ; His rancor did with boyling envy swell , He rais'd his powers and stratagems of hell , And joyn'd them all for a most deadly fight Against poore Adam , innocent and quiet . But recollecting , as it were , his course , Of seising upon Adam so by force ; Perceiving Adams happinesse did lye Most in his soule , which death could not destroy , This deep imposter , and most subtill fiend Dissembled malice , and would seem a friend , And sought by fair means so to take away Those pearls in Adam , force could not betray . He sought to Eve first , but to Adam by her , And tempted Adam whiles he seem'd to try her ; His baite he unto Eves acceptance laid , But Eve consenting , Adam was betray'd . For Sathans fore-cast aym'd at this event That Adam would give smiling Eve content : And by that means to bring them both in thrall , Made one a means to make the other fall : Oh! fatall means , and fearfull too , alas , For by that means he brought his will to passe . The bait he proffer'd to obtaine his suit It was no lesse then the forbidden fruit , Faire to the eye , and pleasing to the tast , But strong and deadly poyson to digest . The arguments he used to perswade Were that they thereby should like Gods be made , Knowing both good , and evill ; which was true , In part , for they till then no evill knew . But Adam tasting , by the divels art , That only fruit which thou hadst set apart , And told him if he tasted he should dye , Though Sathan did that certaine truth deny : Adam did thereby instantly become A slave to Sathan , subject to thy doome , And conscious of his sin , and therefore said He saw his nakednesse , and was afraid . Afraid , indeed , afraid he well might be , Made thus a bondslave , who before was free , And not alone to Sathan , but to sin , To his affections now defil'd within , His senses , yea his soule became defil'd , And all the streames that issu'd thence were soyld . His understanding , which before was pure , Became corrupted , earthly and obscure , His memory , a nursery of store , In which he treasur'd up contents before ; Became a tedious Register , wherin His conscience did torment him for his sin . His will , and his affections , which were just , Became rebellious , and disorder'd lust : His heart , where innocencie sat as Queen , Became a cage of spirits most uncleane . Yea every sence of his , which were before Unto the Palace of his soule a doore To keep in vertue , and to shut out sin , Were then set ope to let that traytor in . Which traytor , enter'd , struck with sin , as dead , The whole man from the feet unto the head ; Who to thy foe thus being brought in thrall , Lost both thy image , and himselfe withall : Nay yet lost more , for by this cursed deed Losing himselfe , he lost his wretched seed , He lost thy image , lost thy love , thy grace , He lost himselfe , his happinesse , and race . Oh fearfull losse , and eke oh fearfull gain : Thou wert depos'd , thy enemy did raigne ; Thy image lost , the divell put on his ; Heaven was exchang'd for hels most deep abysse . Lord what a heavy , hidious change was here ? Lord how did man then in thy sight appear ? Lord with what patience couldst thou then abide To see the divell so in triumph ride ? Or Lord what pity in thy bowels boyl'd To see poore Adam so for ever foyl'd ? To see poore Adam thus undone by theft , Thus of his jewells , of thy grace bereft , Cast out by thee , of Paradise below , And left unto the malice of his foe ? Nay foes , indeed , and a most potent troup , The creatures all ; who were ordain'd to stoup At Adams beck , now in rebellion rose , The elements they all became his foes , Which were his friends , and all at peace before , The winds to rage , the sea began to roare , The fire to burn , and which of all is worst , The earth for his offence became accurst . Oh! Adam , Adam , though we may refuse , As we are sons , our father to accuse , Yet being wounded by thy deadly blow , We cannot but lament thy overthrow . Hadst thou in tryall nor been over come , Though we thy seed , who should succeed thy room , Had fallen , our fall it had been small to thine , Thy fall as head , hath tainted all thy line . Thou art our Head , and we thy members be , Thou art condemned , how can we be free ? Had but a member only fault bin A member only should have dy'd therein . But through the one , death raigned over all , Death , by thy death , brought all to death in thrall , Death temporall , that no mortall shall divert , Death too eternall is our due desert . Lord most immense in mercy , yet so pure Thy sight can no polluted thing indure : How could thy mercy and thy justice meet In viewing Adam thus from off his feet ? But how can we thy mysteries discusse Whose wayes are so past finding out by us ? Thou , in thy wisdome , it is so divine , Couldst make thy mercy through thy justice shine . When thou , whose wayes cannot be understood , Saw'st Adam thus polluted in his blood , As , Lord , thy justice did his sentence give Of death , thy mercy said unto him , live . Sure 't was the time of love when thou pass'd by , For Adam only had deserv'd to dye , That justice did injoyne ; but live again , Thy mercy only did that musicke strain . Oh! heavenly musick , harmony most blest ; Thus peace , and justice , truth , and mercy kist , Justice by death thus satisfi'd in striving , Mercy againe thus answer'd by reviving . But Adams soule did first to sin consent , His body guilty as an instrument , Could then the death of Adams body serve , When Adams soule did greatest death deserve ? No , no , alas , that cannot serve the turne , Although the body should for ever burne In flames of hell it could not satisfie , Thou hast pronounc'd the soule that sins shall dye . Most gracious God , and great beyond conceit , How could poore Adam beare this heavy weight , Poore , feeble , fearfull , faint , and bending reed Support a burden infinite indeed ? Here was , indeed , the depth of miseries , Adam must dye , but death would not suffice , His fact so foule , and infinite had bin Death temp'rall could not expiate his sin . Justice must yet be satisfi'd by dying , Death temp'rall it could not be satisfying ; Adam must therefore suffer death eternall , Or rather live a death which is infernall . Lord thus we finde , and make confession must Thy wayes are right , our condemnation just ; We thus behold thy streams of justice flowing Most justly to our utter overthrowing . But though thy justice seem'd to goe before , Yet thou hadst mercy treasur'd up in store To free those slaves that Adam brought in thrall , That so thou might'st have mercy upon all . Well may we say love in thy bosome burn'd , And bowells in thee of compassion yern'd , How like a deare and most indulgent father , Or like a melting hearted mother rather , Who when her infant hath receiv'd some harmes Then most bemoanes it in her tender armes . Even so thy goodnes did thy love bewray In that thy mercy could not brook delay , But in the instant , whiles the wound did bleed , Prescrib'd a plaister for the wounded seed . And mov'd with fury against Adams foe , Who like a serpent had betray'd him so , Not only for the present curs'd him for 't But thence for ever made his chaine more short , And told that Serpent that the womans seed Which he had so much shaken in that reed That it should unto such a Cedar grow As should infine his Kingdome overthrow . Oh! pretious promise drop'd from thine own pen , Peace upon earth , and good will unto men , Both oyle and wine to heale the wounded man Drawn from that wounded good Samaritan . Oh pretious promise , by which Adams wife , Late of his death , becomes his means of life : Oh pretious promise , and for ever sweet , By which divided heaven , and earth did meet : But Lord what seed , what heavenly seed was this , Whose promise only could afford such blisse ? Seed heavenly ? yea seed wonderfull indeed , On which our fathers many years did feed To life , yea unto life eternall , while This seed , it seem'd was buried in the soyle . But when this promise should become fulfil'd Lord what a harvest must this seed then yeeld ? But when this seed converteth into bread It must give life sure to the very dead : This did exceed the Manna which was given : This was the bread that did come down from heaven , The bread of God , yea very God indeed ; Thy selfe , oh Lord , was promis'd in this seed ; A bread ordain'd before the world began To save the world , to give new life to man . And when the fulnesse of the time expir'd Thou did'st fulfill what man had long desir'd , Mad'st that appear in substance to be true Which was before but shadow'd to the view . But oh thou wonder-working God above , Whose justice thus but amplifies thy love , Who but thy selfe could have by searching pry'd How mercy could have justice satisfi'd ? But who but thee could ever have been brought To work a wonder as this worke was wrought , That thou , whose justice did mans sentence give , Shouldst , in thy mercy , die , that man might live ? And yet we do unto our comfort find Thou , in thy mercy , wert to man thus kind , Rather then mankind should for ever lie In chaines of death , the God of life would die . But , gratious God , how can this granted be , Thou art a spirit , form corruption free , The fountain too of life it selfe ; how then Canst thou be said to dye for sinfull men ? Besides great God , if thou , as God , couldst dye , Which thing we must for evermore deny : Yet man from death could thereby not be free , For man hath sin'd , and man must punish'd be . Oh I soule polluting deadly sinck of sin , That mankind should be so defil'd therein , That God himselfe , and only God remain , Might not forgive , nor wash away the stain , No way but suffering would make full supplies , Offended justice claim'd a sacrifice , Man had no offering that would serve the turn : Thou mightst not , but thy melting heart did yern . Yern , Lord indeed , to see hells raging fire , But sawst no Sacrifice to thy desire : And yet , that man for ever might not burn , Thou didst prepare a body for the turn . Because that man no sacrifice could find , Nor could thy Godhead suffer in that kind : Thou didst unite , by everlasting ties , Thy selfe to man to be a sacrifice : Thy second person and thy only Son , Begotten long before the world begun : Who , scorning shame , through all the danger ran , Tooke flesh upon him , and was found a man ; A perfect man , and perfect God likewise , And so became a perfect sacrifice . As man , for man he dy'd , and lay as slain , As God , he conquerd death , and rose again : A perfect man , without defect by sin ; A perfect God he had for ever bin : Hid God-head , and his manhood both intire , Yet joynd in one , one person we admire : By thy decree , he put out nature on , Our nature thus , exceping sin alone ; And , living guiltlesse for himselfe therein , He dying , free'd the guilt of other men . But being guiltlesse , death was not his due ; Indeed respecting of himselfe t is true : But he be came man onely to that end As free , to free men that by sin offend . But could the death of one suffice for all Yes , such a one as we may truly call Both God , and man , yea God , whose sacrifice All men , nay Angells cannot equallize : If Adam , but a creature , could so fall To bring all creatures of the world in thrall , Sure the creating God , made man might free , All mankind fallen in a more full degree . A second Adam thus is truly found To save the world the first in sin had drownd , That as by one man , all men guilty stood , Even so by one man all might be made good . First Adam falling , dy'd be cause he fell : The second standing , dy'd of his good will : A free will offering thus he freely gave , Which by his free will had a power to save . A free will offering , Lord , we truly say , For of thy selfe thou hadst no debt to pay , Untill it pleas'd thee to assigne thy Son To pay mans debt , whom sin had quite undon . Dear God that thou shouldst bring thy selfe in debt , The greatnesse of it too should be no let , Should'st binde thy selfe by promising a seed , When thou before wert absolutely freed , Could not the greatnesse of the debt to pay Those flames of love within thy breast alay ; When thou consider'st in thy deep fore-cast That it would cost thy dearest blould at last ? Lord , what is man we still may aske of thee , That for his sake thou could'st thous moved be , That he which in thy bosome did remaine , Should be a Lambe from the beginning slaine ? These secrets sure were hid from Adams eyes , Had he knowne these he would have been more wise : But we , poore wretched we that with him fell , Dp know , and yet we doe again rebell . We know , and doe acknowledge as we read , All this fulfill'd , which was before decree'd , That this eternall Seed , thy Son is come , By thee begotten in the Virgins wombe , And by a way beyond our reach , became Both God , and Man , a Lion , and a Lambe . We know againe thy Scriptures testifie How like a Lambe he did both live and dye , How sinlesse , blamelesse , harmlesse , and demure He did the malice of the world indure : Number'd with sinners , and yet free from spot , Smitten of sinners , yet he threatned not , Led as a sheep , did to the slaughter come , Yet opened not his mouth , but was as dumbe . Where , like a Lambe , most innocent and free , To cleare the guilty , must condemned be , And to regaine our freedome by his losse , He by our sins was nayl'd unto the crosse : Where wounded with those soul deep wounding spears Instead of a distilling floods of tears : Heaven was set open , and its fountaines ran With streams of bloud to wash polluted man . Where like a lamb , once offer'd up for all , He drank not only vinegar and gall , But dranke that bitter cup , which doth therein , The vialls of thy vengeance due for sin . By drinking which he did asslwage thine ire ; He quench'd the flames of everlasting fire : And purchas'd heaven , to ●●●●●ate gaping hell : And all for mankind , out of meere good will . Oh! worke of wonder , can our hearts not shake At this whereat the very earth did quake , The stones did rend , graves let out men that slept , The heavens above put out thelt lights , and wept ? We read again , when he thus like a lamb Had finish'd that for which he hither came : How like a Lion he began to wake , Or how like Sampson , he the cords did breake . And did assume his sacred corps again , As one returnd with conquest from the slain : Who like a Lion joy full of his prey , He having took the sting of death away , And made the grave a bed of sweet repose , He rould away the mightie stone and rose : And came and preach'd , by his new preaching birth , Deliverance unto captive men on earth , Yea in the earth ; his rising from the grave Of all mens rising testimony gave . This Lion now of Iudas Tribe , as man , Having fulfild his Priest here ; began To take his Royall Scepter in his hand , As King to rule , as God to Kings command . But , Lord , his body now was glorifi'd , He might no longer now on earth abide , His Kingdome was not of this wotld not here , His seat so raigne was in a higher spheare ; He must to heav'n , into the throne of grace , The earth is but his foot-stoole , and too base . And having fully all thy Law fulfil'd , Made death , the divell , hell , and sin to yeeld , He did ride up triumphant in renown , After his conquest to receive his Crowne : Where thou hast crownd him with a crown more worth Then all the richest Diadems on earth ; With heaven it selfe , and earth besides , with all Those higher circles , and this nether ball . And with this scepter in his hand , as fit , Hast at thy right hand him in glory set , Where he remains exalted , and as God , Doth rule the wicked with an iron rod . But as he yet is God , and man , we read As man , he yet for man doth intercede To thee his Father , shewing of the scars Which he received in his hloody warres . And thus he hath a Priest-hood yet on high , Though not to suffer , yet to sanctifie All our oblations ; and his saving Name The Alter where thou wilt accept the same , Together with his Person , where is kept The forme of man into thy bosome crept . Whose sacred body heavens must sure containe Till in his Body he shall come againe To judge the Nations , at the judgement day , Which judgement hastens , though we men delay ; Where he will unbeleevers overthrow ; But on the faithfull he will heaven bestow , Where they thence forward shall for ever stand With palmes of pleasure blooming in their hand . Thus , Lord , in part thou giv'st us leave to read Not only what man is , but what , indeed , Thou dost , and wilt doe for thy creature Man , Nay what thou didst before the world began . In reading which , although , unto our shame , Our hearts remaine unmelted by this flame ; Yet this thy love makes Angells to admire : And sets besides , the divells most on fire . But gracious God , to most ungracious we Thus good in a most infinite degree , Do'st thou not dinde us to thy beck herein ? Look'st thou for nothing from the sons of men ? Shall we remaine as senslesse logs unmov'd , Returning nothing who are so belov'd ? Yes , doubtlesse yes , we are most strongly bound , The stronger too , The more thy love is found ; To yeeld thce something for these gracious tyes ; Yea to doe something for our selves like wise . As thou for us hast offer'd up thy Son , For us so acting all that might be done : So we are lincked by the selfe same chaine To offer up a sacrifice againe , Our selves , our soules and bodies whiles we live To thee , who didst both soule and body give , To serve , to praise , to worship , feare , and love thee , As none made equall , much lesse plac'd above thee . Thy love to us should make our love divine ; Thy power should make us fear no power but thine : Thou art our God , and therefore unto thee All divine worship must directed by : We are exalted , it were then a shame Should we not magnifie thee for the same : Thou hast made all things for the use of men , Men for thy selfe , shall we not serve thee then ? That were too grosse , all creatures in their kinde Unto thy beck are readily inclin'd : No creature like us are unto thee bound , And shall we worst of all the rest be found ? Lord let thy grace prevent this foule defect , The creatures else , will witnesse our neglect . But yet we owe thee one thing more then they , Although in all things faile with them to pay : And that is faith , which is a pearle more worth Then all the pearles and jewels else on earth : A jewell which surpasseth humane art , A gem in which the Angells have no part . We for our selves , and for that boundlesse store Thou giv'st us here , do owe our selves and more , But for thy Son , and for the joyes above We owe besides a faith which works by love . Oh pretious faith , a fountaine long time seal'd , A hidden manna , treasure unreveal'd Unto the world for many hundred years , At least wise as it unto us appears , Who do injoy the object of our faith Made manifest , as holy Scripture saith . Indeed our fathers saw this day , 't is ture , And what they saw , they did rejoyce to view ; Yet only through thy promises , whereby They did but , as it were , far off discry , Or yet more darkly as behinde a vaile , In types , and shadowes , which were things to fail . Yet being faith , though weak , it did suffice , Thou bearing with the weaknesse of their eyes ; Thou didst accept of that which made them glad Because the light was yet but dim they had . For till thy Son came , it I may so speak , Faith was an infant , and his sight but weak : And heaven but as a shop shut up to men , It's windowes were not halfe set open then ; Nay thou hadst very little knowledge given For many ages of the name of Heaven ; The resurrection , and the world to come ▪ These secrets were but shadowed out to some . These thou kept'st close as under lock and key , Reserved mysteries , clouded in on high , Untill thy Son , that day Star did draw nigh , From whom some day did by degrees appear ; By sending of thy Prophets to bewray , Like cocks by crowing , a succeeding day . Especially that Prophet who begun To crow immediatly before thy Son , John Baptist , who at breake of day was sent To give the world a warning to repent , And in the mercy , let men understand The Kingdome , yea of heaven was then at hand . Yea heaven it selfe was then set open wide , And all those types and figures verifi'd Which were as vailes before thy highest frame , Which shadowes vanish'd when that substance came , That Angel of thy covenant of light , Whose presence is a banishment of night . Who comming in thy purest brightnesse down , Our clouded orbes , with heavenly rayes to crown , He brought thy secret lanthorn in his hand , The Gospel , through which light we understand The very secrets in thy court above , Yea in thy bosome , in that seat of love . And by this lanthorne which is so divine That in the same thy very face doth shine , He plainly shew'd us all that boundlesse treasure , That Well of life , and streams of endlesse pleasure , Which heaven hath stor'd up , and to us made clear That he had bought them at a rate full dear , And doth reserve them only to bestow , Upon conditions , upon us below . But what conditions doth he then require For saving mankinde from eternall fire ? But what conditions doth he then enjoyne For purchasing a Kingdome so divine ? Sure had he ty'd us to remaine in hell A thousand yeares for this , it had been well If we had then been crown'd with such a pay : But see his love , who doth but only say You sonnes of men beleeve in me and live . Oh sonnes of men what lesser can we give The Law impos'd a heavy yoake on men , And then said do the same and live therein : But loe I thy selfe , Lord , who the Law didst give , Sayst by thy Son , now but beleeve and live . Lord , what is man now better then before , That thou hast heap'd such mercies up in store ? For us poore creatures , or to speak more true , Dost mercies to us every age renue . At first thou gav'st us all this world , t is truth , And when this world did flourish in its youth : Thou now hast given us with the same , thy Son , Thy selfe , and all that thou in heaven hast done : All which by faith we claym our owne , whiles here , But what we shall be doth not yet appears . Great God , thy mercyes are thy selfe no doubt , Most infinitly past all finding out , To us poore silly wretched sinfull men , Who are as bad as ever we have been . But what is faith , Lord , which thou dost thus palce Between us , and thy Covenant of grace , As the condition whereupon doth rest All our assurance , Lord , of what thou hast ? Can our beleife most glorifie thy name ? Or wilt thou be best pleased in the same ? Sure that is it , t is of thy meere good will Which thou extend'st unto us wretches still . Thou by our faith canst not advantag'd be , We by beleeving are inrich'd , not thee : Thou hast no need that Sacrifice be slaine , But that the blood should wash away our stain . Indeed by faith we set to , as is due , Our seales to witnesse that thy word is true , But all the praise , or profit else redound From our beleeving , on our heads rebound : We do beleeve because it is thy will , But by beleeving our desires fulfill : What thou commandest ought to be fulfild , But we obeying conquer whiles we yeeld . Most gratious God , what Lord is like to thee , Whose Laws give life , and whose commands make free ? Well my we to thy statutes have regard In keeping which there is such great reward : And yet in all thy just commands injoynd , This one of all , we do most easie find , Which is our faith , yet this , of all the rest , Most richly crownes us , and doth please thee best . Dear faith , how deep are thy foundations laid ? Most glorious things may well of thee be said , Could we but in thy nature perfect prove The highest mountaines at our beck Would move : Through thee we see our sines are wash'd away , To thee the very powers of sin obey , By thee we are made heires of things above , Yea have an intrest in the God of love , And mounted on the sublime wings , we fly With boldnesse to the Throne of grace on high . The fire , and faith agree in these respects , The fire hath heat , and faith hath its effects ; Only the heat doth from the fire proceed , Even so from faith do other graces breed . Faith then is mother of each other grace , Those not borne of her are but brats of base , For till that faith doth sanctifie our hearts Our highest vertues are but morall parts . Faith , Lord , is then thy stampe upon the coyn To make it currant , and acknowledg'd thine , Upon our graces , wherein thou dost read The very Image of thy selfe indeed . Lord melt our hearts then , which are else but flint , That this thy stamp may therein leave thy print , And make the working luster of it bright , For we can know it by no other light . For as some pretious roots within the ground Can not , or can be very hardly found But only when the springtime doth declare Their secret lodgings by the fruit thy beare . So faith , that plant , implanted in our soules , Growes so concealed from our sight , like moules , That we want knowledge to discern that root But by the branches , and the fruits that sproot . Faith then we must have or we must lose all , A living faith too , or else die we shall , Faiths life appeareth by the fruit it beares , It fruit appeareth , being grain not tares . O pretious fruit , may that in us be found , We have no cause then to suspect the ground : Only it doth belong to us to weed And cast out all that may offend the seed . Conscience wounded with sin . Psalme 38. MIne iniquities are gone over mine head , as an heavy Burthen , too heavy for me , verse . 4. My wounds stinck and are corrupt , because of my foolishnesse . verse 5. I am troubled , I am bowed downe greatly , I goe mourning all the day long . verse . 6. For my loynes are full with a loathsome disease , and there is no sound part in my flesh . verse 7. I am feeble and sore broken , I have roared because of the disquietnesse of my heart . verse 7. Oyle , and wine powred in . Psalme , 42. VVHy art thou so cast down , oh my soule , and why art thou so disquieted within me ? hope thou in God . Psalme , 103. THe Lord is mercifull and gratious , slow to anger , and plentious in goodnesse . verse 8. He will not alwaies chide , neither will he keepe his anger for ever . verse 9. Like as a Father pittieth his children , so the Lord pittieth them that feare him . verse 13. For hee knoweth our frame , he remembreth we are but dust . verse 14. Desires of Aid . THou good Samaritan , thou God of art , Good by thy readynesse , God by thy skill , In powring Oyle , and wine into the heart That sin hath wounded ; oh direct my quill That in that best experience , sence of feeling , I may discover both to wound , and healing . We are the wounded Travellers indeed , But thou art wounded with compassion more ; Our wounds do make thy wounded heart to bleed ; Thy blood applyd doth he ale our bleeding sore : Oh pretious balme ! oh let it be applyd , And let my hand be , by thy help , a guide . The Conscience wounded with sin . OH , my mine iniquities my sin , my sin , Too heavy for me , oh I sinck therein , It doth go over as it were my head : Intolerable burden , no such lead : My wounds are putrifi'd , corrupt and stinck , My foolishnesse is such ; my teares I drink : Troubl'd and pressed with the weight I beare , All the day mourning , never free from care ; My loynes are fil'd with loathsomnesse , besides There is no soundnesse in my flesh abides : My conscience roares within me , and the smart Torments me with the anguish of my heart . Oyle , and wine powred in . BUt why art thou thus cast down , oh my soule ? Why dost thou not those fearfull doubts controull ? Why art thou thus disquieted in my brest ? Oh , trust in God , returne unto thy rest The Lord , the Lord , is mercifull and kind , Most slow to wrath , and to forgive inclin'd ; Although offended , doth not alwaies chide , His anger doth but for a space abide . Like a most tender Father to his childe , So is he pitifull , and much more milde ; For he considers where our frailty lyes , And therefore bears with our infirmities . The Authors Epigram . COnscience , oh conscience how comes this to passe ? Canst thou be wounded , and yet arm'd in brasse ? Yea in a habit far more hard then steel , A conscience seared hath no sense to feel . But can sin wound thus , hath it such a dart , Yea wound thus deeply , pricking at the heart ? Oh cruell weapon , can it thus indent Through brasse , through steel , yea through this adamant ? And yet sin works not thus upon the soule That it would conscience in the act controll , But rather rocks the conscience most asleep When , like an aspe , it makes the wound most deep . Then , there is nothing can do conscience good Till it be sprinkled with dissolving blood ; But then each motion that doth sin apply Doth wound the conscience and doth terrifie . The conscience wounded with sin . ALas , alas , the soule that sinsmust die , So Scriptures tell me , can the Scriptures lie ? No , no , the Scriptures never can be broken No word shall fail that is in Scripture spoken . Oh , then what comfort can remaine for me , How scapes my soule , my sinfull soule then free ? For I have sin'd , and sin to death betraies , Death is the wages that hard master payes . Inviolable word of God herein , Most miserable wretch that I did sin : Most wretched slave that such a Master hath : Most cruell wages , oh eternall death . Oyle , and wine powred in . VVHy will you dye ? thus doth our Father call , When I delight not in your death at all ? Why will you dye then ? Oh returne and live , I pardon sin , and freely doe forgive , My mercies please me , I delight remorse ; But justice comes forth by constraint and force . Beleeve and live , this God the Son hath brought us : And by his death , from death eternall bought us : He paid our ransome , and doth to us cry He that beleeves in me shall never dye : He trode the winepresse of that bitter grape , And drank the dregs off , that we might escape . The Authors Epigram . THe soule that sins shall dye , so Scripture saith , And Scripture is our evidence of faith ; Againe the Scripture evidence doth give That such a soule as doth beleeve shall live . Is then beleeving in our Saviour dying ? Or is his death made our death by applying ? How can the Scriptures here be reconcil'd , Can we both save the parent , and the childs ? Surely Gods justice must be fully pay'd , But see Gods mercy how the debt is laid , Man is ingaged , man is quite undone , God , to redeem man , layes to pawne his Son . But man hath sin'd , can God then satisfie ? Yes , God for man doth become man and dye , Whose guiltlesse death to guilty man apply'd Is more then if that all the world had dy'd . The conscience wounded with sin . BUt yet I am not satisfy'd , alas My soule hath sin'd , how can it come to passe Anothers soule should set my soule then free , What can anothers death be unto me ? When Scripture doth directly testifie The soule that sins , that very soule shall die ? Besides , my sins they are exceeding great , Nay more , I feare my sins are desp'rate , I have been such an enemy to heaven That I suspect I cannot be forgiven , I faine would beare up , but this beats me downe , This milstone sincks me , oh it makes me drown . Oyle , and wine powred in . BY the first Adam all are bound to dye ; What there was lost , the Second doth supply : In the first Adam soule and body slain : But in the Second both made live again : For in our whole man Christ hath fully paid What can be unto soule or body laid . Can then the greatnesse of mans sinning let When God himselfe hath undertooke the debt ? No , be the bill ingaging us most large , Yet , having faith , we need not fear discharge : For as in Adam all condemned be Even so in Christ are all by faith made free . The Authors Epigram . OLd Adam falling all men fell therein ▪ Because that all men were in Adam then : Christ our new Adam , to renue old man , Within our natures a new birth began . By which new birth we are new borne indeed , We in this nature , are new Adams seed , Begotten in him as the Scripture saith In him we live , we move , and dwell by faith . By faith , indeed , for without faith we dye , Within this field doth all our treasure lye . Through Adams sin we by descent are slaine : But through new birth we live in Christ again : Besides , in Christ we were condemn'd and dy'd , He in our whole man all our wants supply'd . Nor yet is justice in this nature crost If one man saves , as much as one man lost . The conscience wounded with sin . BUt oh , my conscience is not yet at rest , Sin yet doth wound me , it doth yet molest : What though it were so that all mankinde be By Christ from sin originall set free , And so our second Adam doth rest ore What our first Adam set upon our score ? Alas , this cannot conscience free from care : I have a load of actuall sin to beare ; What though I once were drest in cleane attire ? I have return'd to wallowing in the mire : My actuall sin is more then Adams curse , Condemnes more strongly , and torments me worse . Oyle , and wine powred in . MIsguided conscience be informed better , Our father Adam was a greater debter ; As he was guilty of our root of sin , So of the branches that take life therein , That , were his score not by another paid , All sin might justly to his charge be laid . Even so our second Adam hath made good All whatsoever can be understood Was lost in Adam , and hath charged bin Both with the root and branches of our sin : And given for all sin a discharge , although All sinners have not their discharge to show . The Authors Epigram . OH subtill serpent , how could he invent One should be charg'd with all mens punishment , And yet not one man thereby have redresse , Alas , not one mans punishment the lesse . But loving Father who hast sent thy Son To undoe all this hatefull foe hath done , Thy wisdome doth his subtilty exceed , Making him only guilty , mankinde freed . Freed by the freedome that thy Son hath wrought ; The Price whereby he hath our freedom bought Is sure sufficient fully to acquit All sin in mankinde , mankinde can commit . The reason then that any man is lost Is not the want of a redeeming cost , But only the redeemed are too blame Not getting their assurance of the same . The conscience wounded with sin . DOth Christ discharge this debt that man did owe , Oh blessed Christ , but on condition though , Though Christ be in this obligation ty'd Yet t is but on conditions on our side , It we performe not the condition then The bond is void , and we are undone men . What is it then to me though Christ be bound If the condition be not in me found ? Oh what is this condition ? I am fraile , I feare I shall in this condition fail ; My conscience tells me I am still ingag'd , How shall my conscience be herein aflwag'd ? Oyle , and wine powred in . BLest Christ indeed , we may most truly say , Thus bound for us so great a debt to pay , Yet on our part so little doth require , And yet that little likewise doth inspire , Sure sweet condition , easie to fulfill Where meanes doth furnish to discharge the bill . Easie , indeed , what can more easie be Then to beleeve that Christ hath set us free ? And yet as easie as it is we find This our condition doth no harder bind ; Nay he that binds us in this golden chain Doth give the thing too he requires again . The Authors Epigram . OH blessed Saviour what couldst thou do more , Who to inrich us mad'st thy selfe as poore ? And to requite thee , whence the Milions came That did redeeme us , ●ost accept a dram . And yet that dram too which thou dost demand Drop'd from thy fountain , falls into our hand , Thou hast not only easie payment set , But fillst our purses to discharge the debt . Oh froward mankind , shall we fooles then gr●●●● To pay so little , to receive so much ? Shall we make forset , all we have betray Because we will not a poore homage pay ? Faith is but as our fealtie here done To hold our right by in our Fathers Son , In Christ who is our purchaser from thrall , Our right , our Portion , Righteousnesse and all . The Conscience wounded with sin . OH blessed faith , art thou with God so great , Doth he esteeme thee at so dear a rate ? But wretched I then , and of all too blame Who have been so respectlesse of the same That I , poore earthworm , never understood This heavenly jemme , or how it should do good . Alas I thought it but a fruitlesse grace Which idle Christians only did imbrace , I could no beauty in this Rachel see . But blear-eyd Lea seem'd as fair to me : And therefore it is justly me injoynd If I , for faith now , do meer fancie find . Oyle , and wine powred in . THe slighting faith we must a fault confesse , But if it be through ignorance the lesse , God winks at times of darknesse , though indeed , We are not thereby absolutely free'd : But when the glorious Sun-shine doth apear What can excuse us if we see not cleer ? No just excuse can here excusing be , And yet the Sun we often clouded see . So though our Sun hath chas'd our night away . Yet we have cloudes still to obscure our day , Our cloud of folly makes our faith retire ; Yet find we smoke though it do argue fire . The Authors Epigram . THree clouds on mankind do like mists benight , And keep some blinded in the very light , First ignorance , then carelesnesse , the third Is obstinatly to reject the word , The first is most excusable of all : The second binding to a harder thrall : The third exceeds all , and is sinfull most , If not the sin against the holy Ghost . Where meanes is wanting saving faith to find We must not judge there though they yet be blind ▪ For God elects , and then doth faith foresee , Else how could fooles and infants saved be ? Againe , some loyter while they have the day , And yet ere night do labour , and have pay : But such as in the vineyard , being pray'd , Will never labour , shall be never paid . The conscience wounded with sin . BUt wretched I , what can I doe herein ? How can I labour , I am dead in sin , Can dead men work ? I hear indeed the call , But can but hear it , cannot work at all , No worke but dead works , God doth such despise , He doth delight a living sacrifice . I doe confesse I faine would work indeed , Fain would believe , I fain would learn that creed ; But oh my sins , my sins are in the way My sins doe still my confidence betray ; I faine would faith unto my selfe assume , But sin prevents me , tells me I presume . Oyle , and wine powred in . FAith is , t is true , the gift of God we read , God doth both worke the will , and eke the deed : Faith in this nature is an easie taske , We can doe nothing for the same but aske ; The only labour now impos'd on man Is to discerne , and cherish faith began . Is faith Gods gift ? then let us beat up still , He can bestow that dowry when he will , Nay faith already may infused be Though scarce discerned in a small degree : Then , though we build not Castles in the ayre , Yet we , of all things , are not to despair . The Authors Epigram . AS faith doth point at things yet unreveal'd , So faith it selfe lyes in it selfe conceal'd . And may be long time in the heart , no doubt , Before we truly finde that sewell out . Besides our sins doe much obscure that light , And cast a mist before our feeble sight , Yea every sin , when faith would else aspire , Doth helpe to keep down , if not quench that fire . Sin is , indeed , faiths enemy profest , And the more sin , the more is faith supprest ; But when that faith doth once by force command , Sin then doth yeeld , faith gets the upper hand , Faith for a time , may as it were obey , But in the end faith alwaies gets the day ; And as faith prospers , by degrees gets strength ▪ So sin growes feeble , pines , and dyes at length . Conscience wounded with sin . BUt must sin dye , and by degrees surcease Where faith doth live , as faith doth force increase ? Oh wretched creature I how shall I do then ? I feel , alas , no death , but life of sin , Sin strives as much as ever heretofore , Or rather strugles in my bosome more . I doe confesse I feel my soule distrest , And faine would feel fin in my soule supprest : But when I labour to restrain the same It growes inraged , is the worse to tame , Oh sad condition , oh my soule sincks here . Are there no other signs of faith appear ? Oyle , and wine powred in . NO signes but such , and yet soule sinck not though , Sin must be kill'd but dyes not at one blow : Sin in our natures will us battell give , Though dying , whiles we doe in nature live ; But sin is , mostly , sure most wounded when It flies on conscience , most tormenteth men . Are then our conscience , through our sins unquiet ? Sin then , and faith sure are in us at sight ; If sin within us no resistance found , Sin in our conscience would delight , not wound . And thus by signes we secret faith may see Which without signes cannot discerned be . The Authors Epigram . FAith is , indeed , our tree of life below , Which tree we only by the fruit can know : Would we know then if we have faith , or no , The root lies hid , we to the fruit must goe . The fruits are feeling first sins wounding dart , Next a compunction in the wounded heart ; From whence proceeds a diligence with speed To get a balsome for these wounds that bleed . The other fruits that fruitfull faith doth beare Are ever after to be arm'd with care , With zeale , and wisdome to resist that foe Who , at advantage , had deluded so . From whence proceeds a hatred unto sin , Desire of vertue , and delight therein , All mens endeavouring that my aid supply To make faith lively , and make sin to dye . The Conscience wounded with sin . OH blessed faith ! art thou the root indeed ? Oh would I could with blessed Job then read Thee grounded in me : springs doe testifie , Though through high mountains , that they have supply ; The fountaine will be falling : and the root It will be rising , forth will branches shoot . I feele , indeed , some drops of vertue flow , And beare some leaves too , which doe make a show : But oh my conscience cannot so be quiet , Such signes are frequent in the hypocrite : But sin dissembled under grace is worst , The tree which beares but only leaves is curst . Oyle , and wine powred in . FAith is the fountaine whence all graces flow , Faith is the root whereon those branches grow , And faith gives life , though it may lye as hid , To all our actions , or they else are dead : For Christ , in whom all fulnesse doth excell , If we have faith , by faith doth in us dwell . Whether our actions though be leaves , or fruit None but our conscience truly can dispute , Whether the action from the heart proceeds None but the conscience that rare language reads : But when the conscience hath true knowledge gain'd , That then is fruit which conscience finds unfain'd . The Authors Epigram . MIsguided mankinde , whither have we gone To set up merit in our makers Throne ? Faith is in Christ , and Christ in faith , why then Disdaine we faith , adore the works of men ? Sin is the old man , wretched and for lorne , Begot in Adam , in our natures borne . Christ is the new Man , by a second birth , Through faith conceived , and by grace brought forth . Grace flowes from faith , and faith in Christ began Both those united make but one new man , And then most blest , and not till then we are , When in our soules we feele this infant stir . Would we then prove this new man to be ours , We sure must prove it by renewing powers , We must be new men , must have new desires , New strength , new life , new flames of sacred fires . The Conscience wounded with sin . BUt is it certain as this tenet saith , Hath each man in him , that hath saving faith . Such a new creature as is Christ indeed ? Then which way shall we those same Scriptures read Christ is ascended into heaven : again The heavens must hold him , yet must him contain ? But if it be so that this new man must Abide in all men that by faith are just , Oh then I feare me I am barren still , Or faith is in me yet but in the shell : I find some motions now and then , indeed , But prove but motions , nothing doth proceed . Oyle , and wine powred in . VVHere faith is Christ is , it must needs be so , The spring doth alwayes from the Fountain goe Christ is the Fountain , faith the spring distild , We with the Fountain , by the spring are fild : Besides the Scriptures in this case are rife . Is Christ not in us , we have then no life . But life , we know , admits degrees therein , So life of faith , as sound , or sick of sin : Diseases do the strength of nature breake ; If sin distempers , faith is sick or weake : But sure so long as motion doth remain There yet is life , and may be health again . The Authors Epigram . BVt in what nature , if you aske of me Can Christ , that new man , in us dwelling be ? Sure chiefly as he is a God to guide ; As he is man he doth in heaven abide . Yet in our natures what he did below Doth from his fountaine , to our cisterns flow : As he is God , his presence we possesse , As he is Man , we doe by faith no lesse . As Man , he did the debt of mankinde pay . As God , he purchas'd man a heavenly stay : But both made ours by imputation , when Faith , the condition , he perform'd in man . Our debt is paid then , and our purchase bought , Our Father for us nothing left unwrought : Only on our part the condition runs , Believe in Christ , and be imputed Sons . Blest imputation , and condition sweet : Blest creature where these Relatives do meet . The conscience wounded with sin . ALL saving faith , yet without saving power But as it clayms Christ for a Saviour . But here I sigh , alas , my sight is blinde , Faith is a secret lyes full deep to finde , Nothing but signes and its effects appear , My sight may quickly be deceived here . Leaves may delude , though they he fresh and green , Fruit hath been wanting where such leaves were seen . Indeed my heart doth proffer me this bait That my endeavours are without deceit ; But here I tremble , I am fore afraid My conscience should be by my heart betray'd . Oyle , and wine powred in . THe heart of man , unsanctifi'd , t is sure Is above all decei●full and impure : But such a heart as doth in sin delight Awakes not conscience , but would keep it quiet ; If then the conscience be afraid to sin Faith , out of question , did that fear begin . The hypocrite doth all he does for shew : The man sincere doth no such trumpet blow : Doth sin in secret then the soule afright ? Doth prayer in secret give the soule delight ? Are all good duties in the doing sweet ? Then doubtlesse faith gives motion to those feet . The Authors Epigram . ALL holy duties then we must frequent , Faith , to our knowledge hath no other vent , Those are the fruits of fruitfull faith : then where Those fruits appear not , how can faith be there ? Necessity is there upon us laid To us good duties , faith is else betray'd : We must be zealous both to heare and pray : How dare some then cast blocks in such away ? Zealous , indeed , what ever else is done Is but like empty shadowes of the sun , Empty indeed , and when we come to try them They prove like smoake , we finde no comfort by them . Then in good duties we must labour still , To draw some matter from them that may fill , Some sweetnesse , and some comfort in them finde , Or else we vainly do but beat the Winde , And yet we must good duties do , although We yet finde nothing in the same but show . Because God hath appointed them a way Through which , like conduits , he doth grace convay . FINIS . 
A30121	----	The advocateship of Jesus Christ clearly explained, and largely improved, for the benefit of all believers by John Bunyan ... Bunyan, John, 1628-1688. 1688 Approx. 331 KB of XML-encoded text transcribed from 121 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30121 Wing B5483 ESTC R32593 12725415 ocm 12725415 66360 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30121) Transcribed from: (Early English Books Online ; image set 66360) Images scanned from microfilm: (Early English books, 1641-1700 ; 1522:2) The advocateship of Jesus Christ clearly explained, and largely improved, for the benefit of all believers by John Bunyan ... Bunyan, John, 1628-1688. [14], 208 p. Printed for Dorman Newman ..., London : 1688. Engraved frontispiece portrait of Bunyan. Errata: p. 208. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Intercession. Mediation between God and man -- Christianity. 2005-02 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Jonathan Blaney Sampled and proofread 2005-08 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion John Bunnyon THE ADVOCATESHIP OF JESUS CHRIST , Clearly Explained , AND Largely Improved , FOR THE BENEFIT OF ALL BELIEVERS . FROM 1 John 2.1 . And if any man sin , we have an Advocate with the Father , Jesus Christ the Righteous . By JOHN BVNYAN , Author of the Pilgrim's Progress . London , Printed for Dorman Newman , at the King's Arms in the Poultry , 1688. THE EPISTLE TO THE READER . Courteous Reader OF all the excellent 〈…〉 God the Father ha● conferred upon 〈◊〉 Ch●i●t ou● Lord , this of his being an Advocate with him for us , is not the least , tho to the shame of Saints it may be spoken , the blessed benefits thereof have not with that diligence and ferven● desire been enquired after as they ought . Christ as Sacrifice , Priest , and King , with the glories in , and tha● flow from him , as such , has , God be thanked , in this our day , been much discovered by our Seers , and as much rejoiced in by those who have believed their words ; but as he is an Advocate with the Father , an Advocate for us , I fear the excellency of that doth still too much lie hid . Tho , I am verily of opinion , that the Pe●ple of God in this Age , have as much need of the knowledge thereo● ( if not more need ) than had their Brethren that are gone before them . These words ( if not more need ) Perhaps may seem to some to be 〈◊〉 what out of Joint , but let the Godly-wise consider the Decays that are amongst us , as to the Power of Godliness : And what abundance of foul miscarriages the generality of Professors now stand guilty of , as also how diligent their great Enemy is to accuse them at the Bar of God for them : And I think they will conclude that in so saying , I , indeed have said some truth . Wherefore , when I have though● on this , and have somewhat con●idered also the transcendent excellency of the Advocateship o● this our Lord : And again , that but little of the Glory thereof has by writing been in our day communicated to the Chu●ch , I adventured to write what I have seen thereof , and do by ●hat doth follow present it unto her for good . I count not my self sufficient for this or for any other truth as it is in Jesus : But yet I say , I have told you somewhat of it , accordding to the proportion of Faith. And I believe that some will thank God for what I here have said about it ; but it will be chiefly those whose Right and Title to the Kingdom of Heaven , and Glory , doth seem to themselves to be called in question by their Enemy , at the Bar of the judge of all . These , I say , will read , and be glad to hear that they have an Advocate at Court that will stand up to plead for them , and that will yet secure to them a right to the heavenly Kingdom . Wherefore it is more particularly for those that at present , or that hereafter may be in this dreadful plight that this my Book is now made publick : Because it is as I have shewed , for such that Jesus Christ is Advocate with the Father , Of the many and singular advantages , therefore that such have by this their Advocate in his Advocating for them , this Book gives some account , As where he pleads , how he pleads , what he pleads , when he pleads , with whom he pleads , for whom he pleads , and how the Enemy is put to shame and silence before their God and all the holy Angels . Here is also shewed to those herein concerned , how they indeed may know that Jesus is their Advocate : Yea , and how their mat●ers go before their God , the Judge . And particularly that they shall well come off at last : Yea , tho their Cause , as 't is their● is such , in Justification of which , themselves don 't dare to shew their Heads . Nor have I left the dejected Souls without Direction● how to entertain this Advocate to plead their Cause . Yea , I have also shewn that he will be with ease prevailed with to stand up to plead for such as one would think the very Heavens would blush to hear them named by him . Their comfort also is ; that he never lost a Cause , nor a Soul , for whom he undertook to be an Advocate with God. But Reader , I will on longer detain thee from the perusal of the Discourse . Read and think , read and compare what thou readest with the Word of God. If thou findest any benefit by what thou readest , give the Father and his Son the Glory ; and also pray for me . If thou findest me short in this , or to exceed in that , impute all such things to my weakness of which I am always full . Fare-wel . I am thine to serve thee what I may , JOHN BUNYAN . The Contents of this Treatise . Page THe Apostles divine Policy , to beget a due regard to his divine Doctrine of Eternal Life . 1 The Apostles Explication of this Expression , viz. The blood of Jesus Christ cleanseth from all sin . 2 The Apostles Exhortation to separation from sin : as a good effect of a good cause : Viz. forgiveness . ib. The Apostl●s addition , to prevent misunderstanding , viz. we have an Advocate with the Father . 3 This brings to the Text , in which are two great truths contained . 1. A Supposition . viz. that Men in Christ may sin . ib. 2. An Expression , by way of Consolation , in case of Sin : viz. we have an Advocate with the Father . ib. An Enquiry into the First . Viz. what our Apostle means by Sin : In which is considered , a difference in the Person , and in the Sin. 4 , 5 An Enquiry into the Second : viz what it is for Christ to be an Advocate : viz. To plead for another , in a Court of Judicature . 6 Seven things supposed in the Office of Advocate . 1. That God as Judge , is on the Throne of Judgment . ib. 2. That Saints are concerned at that Bar. 7 3. That Christians have an Accuser . 8 4. That sinning Saints dare not appear at this Bar , to plead their own Cause . 9 5. That Christians are apt to forget their Advocate , and remember their Judge . 10 6. To remember our Advocate , is the way to support Faith , and Hope . 11 7. That if our Advocate plead our Cause ( tho that be never so black ) he is able to bring us off . 12 The Apostles triumph in Christ on this account . 13 An Exhortation to the difficult task of believing . 14 Christ's Advocateship , declares us to be sorry creatures 16 The Method observed in the ensuing discourse . 17 First , To speak of this Advocate 's Office. ib. 1. By touching on the Nature of this Office. 18 2. By treating of the Order or Place of this Office. 19 3. The occasion of this Office : viz. some great Sin. 21 Christ as Advocate , pleads a Bad Cause . 23 A good Cause will plead for it self . 24 A pestilent passage of a Preacher . 25 A bad man may have a Good Cause : and a good man may have a Bad Cause . 26 Christ the righteous pleading a Bad Cause , is a mystery . ib. The best Saints , are most sensible of their Sins . 27 Second , To shew how Christ does manage his Office. 28 1. ALONE , Not by any Proxy , or Deputy : No Virgin Mary : Or Saint , or Angel. ib. 2. Christ pleads at Gods Bar : the Cause cannot be removed into another Court. 29 If removed from Heaven , we have no Advocate on Earth . 30 In pleading , Christ observes these Rules . 1. He granteth what is charged on us . ib. 2. He pleads his own goodness for us . 32 He payeth all our debt down . 33 All mouths stopped , who would not have the Sinner delivered . 34 Christ requires a Verdict in order to our deliverance . ib. The Sinner is delivered , God contented , Satan confounded , and Christ applauded . 35 II. How Christ manages his Office of an Advocate against the Adversary , by Argument . ib. 1. He pleads the pleasure of his Father , in his Merits . 37 Satan rebuked for finding fault therewith . 38 2. He pleads God's Interest in his People . 39 Haman's mishap in being ingaged against the Kings Queen : N B. 40 It seems a weak Plea , because of Man's unworthiness : But it 's a strong Plea , because of God's worthiness . 41 The Elect are bound to God , by a seven-fold cord . 42 43 The weight of this Plea , weighed . 44 3. Christ pleads his own Interest in them . 45 A Parallel between Cattel in a Pound , and Christ's own Sheep . 46 Six weighty Reasons in this Plea. 1. They are Christ's own . 47 2. They cost him dear . ib. 3. He hath made them near to himself . 48 They are his Spouse , his Love , his Dove : They are Members of his Body . 49 A Man cannot spare a Hand , a Foot , a Finger . 50 Nor can Christ spare any Member . 51 4. Christ pleads his right in Heaven , to give it to whom he will. ib. Christ will : Satan will not : Christ's Will stands . 52 5. Christ pleads Satan's enmity against the godly . 53 Satan is the Cause of the Crimes , he accuses us of . 55 A Simile of a weak-witted Child . ib. 6. Christ can plead those Sins of Saints , for them , for which Satan would have them damned . 58 Eight Considerations to clear that . 60 , 61 Seven more Considerations to the same end . 62 , 63 Men care most , for Children that are infirm . ib. A Father offended , hath been appeased , by a Brother turning Advocate . 64 Third Head To shew , who have Christ for an Advocate : Wherein are three things contained . 65 I. This Office of Advocate , differs from that of a Priest. ib. 1. They difer in Name . ib. 2. They differ in Nature . 66 3. They differ as to their Extent . ib. 4. They differ as to the Persons , with whom they have to do . ib. 5. They differ as to the Matter , about which they are employed . ib. 6. Christ as Priest , preceeds : Christ as Advocate , succeeds . 67 II. How far this Office of an Advocate is extended : In five Particulars . 68 III. Who have Christ for their Advocate . ib. 1. In general : All adopted Children . 69 Obj. The Text saith if any Man sin . 70 Ans. Any Man , is not any of the World : But any of the children of God. A difference in Children : some bigger than some . 73 Christ an Advocate for strong men . 74 , 75 2. In particular , to shew if Christ be our Advocate . 76 I. If one have entertained Christ to plead a Cause . ib. Que. How shall I know that . 77 Answ. By being sensible of an Action commenced against thee in the high Court of Justice . ib. II. If one have revealed a Cause to Christ. 79 An example of one revealing his Cause to Christ in a Closet . 80 ●n Order to this , one must know Christ. ● . To be a Friend . 81 ● . To be faithful . 82 ●II . If one have committed a Cause to Christ. 83 ●n order to this , one must be convinced . Of Christ's Ability , to defend him . 84 Of Christ's Courage , to plead a Cause . ib. Of Christ's Will for this work . 85 Of Christ's tenderness , in case of his Clients dulness . ib. Of Christ's unweariedness . 86 IV. If one wait till things come to a legal Issue . 87 Que. What is it thus to wait . 88 Answ. 1. To be of good Courage : Look for deliverance . 89 2. To keep his way , in waiting . ib. 3. To observe his Directions . ib. 4. To hearken to future Directions , which may come from the Advocate . ib. 5. To come to no ill conclusion in waiting : viz. that the Cause is lost , because one hears not from Court. 90 6. To wait waking : Not sleeping . ib. Ordinances , and Ministers compar'd to a Post-house , and Carriers of Letters . 91 The Clients comfortable conclusion about his Advocate , and Cause . ib. But yet doubting , and desponding . 92 93 The Authors reply to , and comply with the Clients conclusion : And his Council in the case . 94 Fourth Head. To shew the Clients Privileges , by the benefit of this Office of Advocate . 95 Priv. 1. The Advocate pleads a price paid . ib. Of a rich Brother , and his poor Brethren . 96 Of the ill-conditioned Man , their Enemy . ib. Farther cleared by three considerations . 97 Priv. 2. The Clients Advocate pleads for himse●f also ; both concerned in one bottom . 99 1. He pleads the price of his own Blood. ib. 2. He pleads it for his Own. 100 A Simile of a lame Horse . ib. Of Men going to Law for a thing of little worth . ib. Obj. I am but one . 101 Answ. Christ cannot lose one . 102 Priv. 3. The Plea of Satan is groundless . ib. Satan must be cast over the Bar. 103 A Simile of a Widow owing a Sum of Money . 105 Of an Old Law nulled by a New Law. 106 Satan pleads by the Old Law : Christ by the New. ib. Priv. 4. Is consequential . The Clients Accuser , must need be overthrown . 107 The Clients solemn appeal to the Almighty . 108 In case the accused have no Advocate , Satan prevails . ib. Priv. 5. The Advocate hath pity for his Client : And indignation against the Accuser . 109 Men chuse an Advocate , who hath a Quarrel against their Adversary . 110 Priv. 6. The Judge counts the Accuser , his Enemy . 111 To procure the Judges Son to plead , is desirable . ib. Priv. 7. The Clients Advocate hath good courage . He will set his Face like a Flint . 112 He pleads before the God ( and all the Host ) of Heaven 113 He is the Old Friend of Publicans , and Sinners . ib. He pleads a Cause , bad enough to make Angels blush . 114 Love will Do , and Bear , and Suffer much . 115 Priv. 8. The Advocate is alway ready in Court. 116 He appears NOW in the Presence of God. 117 Priv. 9. The Advocate will not be blinded with Bribes 118 Priv. 10. The Advocate is Judge in the Clients Cause 120 Joseph's Exaltation was Israel's advantage . 121 God's care of his Peoples welfare . 122 Priv. 11. The Advocate hath all that is requisite for an Advocate to have . 123 Last Head. To shew the necessity of Christ for our Advocate . 124 I. To vindicate the Justice of God , against the cavils of the Devil . 125 Satan charges God with unjust Words , Actions . 126 God is pleased with his design to save Sinners . ib. II. There is Law to be objected against us . 128 Christ appeals to the Law it Self . 130 Christ is not ashamed to own the way of Salvation . 132 III. Many things give our Accuser advantage . 1. Many things relating to the Promises . 133 2. Many things relating to our Lives . 134 3. The threats annexed to the Gospel . 137 IV. To plead about our afflictions for Sins . 139 A Simile of a Man indicted at the Assize : And his malicious Adversary . ib. An allusion to Abishai , and Shimei who cursed David . 141 V. To plead the efficacy of our Old Titles to our Inheritance , if questionable , because of New Sins . 142 Saints do not sell their Inheritance by Sin. 143 VI. Our Evidences are oft out of our hand : And we recover them by our Advocate . 147 Obj. 1. What need all these Offices , or nice distinctions . 150 Answ. The Wisdom of God is not to be charged with folly . ib. God's People are baffled with the Devil , for want of a distinct knowledge of Christ in all his Offices . 152 Obj. 2. My Cause being bad , Christ will desert me . 153 Answ. Sin is a deadly obstruction to Faith. ib. A five-fold Order observed in the exercise of Faith. 154 Obj. 3. But who shall pay the Advocate his Fee ? 157 Answ. There is Law and Lawyers too without money . ib. Christ pleads for the Poor . ib. David's strange gift to God. 159 Obj. 4. If Christ be my Advocate once , he will always be troubled with me . 160 Answ. He is an Advocate to the utmost . Vse 1. To consider the Dignity God hath put upon Christ , by Offices , Places of trust , and Titles of honour in general . 162 Vse 2. To consider this Office of an Advocate , in particular : By which consideration these advantages come . 168 1. To see , one is not forsaken for Sin. ib. 2. To take Courage to contend with the Devil . 169 3. It affords relief for discouraged Faith. ib. 4. It helps to put off the Vizard , Satan puts on Christ. 170 A Simile of a Vizard on the Face of a Father . 171 Study this peculiar Treasure of an Advocate . 1. With reference to it's peculiarity . 172 2. Study the Nature of this Office. 173 3. Study its efficacy and prevalency . ib. 4. Study Christ's Faithfulness in his Office. 174 5. Study the need of a share therein . 175 Vse 3. To wonder at Christ's condescention , in being an Advocate for the base and unworthy . 177 Christ's acts in open Court. 1. With an holy , and just God. 179 2. Before all the heavenly Host. 180 3. The Client is unconcerned , for whom the Advocate is engaged . 181 4. The Majesty of the Man , that is an Advocate . 182 Vse 4. Improve this Doctrine to strengthen Grace . ib. 1. To strengthen Faith. ib. 2. To encourage to Prayer . 184 3. To keep humble . 186 4. To encourage to perseverance . 188 Obj. I cannot pray : My Mouth is stopp'd . 189 Answ. Satan cannot silence Christ. 190 5. Improve this Doctrine to drive Difficulties down . ib. Vse 5. If Christ pleads for us before God ; we should plead for him before Men. 191 Nine Considerations to that end . 192 The last Reserve for a dead lift . 193 Vse 6. To be wary of Sin against God. 194 Christianity teaches Ingenuity . ib. Christ is our Advocate on free-cost . 195 A comely conclusion of a Brute . 198 Three Considerations added . ib. Vse 7. The strong are to tell the weak of an Advocate to plead their Cause . 199 1. Many things relating to the Promises . 133 2. Many things relating to our Lives . 134 3. The threats annexed to the Gospel . 137 IV. To plead about our afflictions for Sins . 139 A Simile of a Man indicted at the Assize : And his malicious Adversary . ib. An allusion to Abishai , and Shimei who cursed David . 141 V. To plead the efficacy of our Old Titles to our Inheritance , if questionable , because of New Sins . 142 Saints do not sell their Inheritance by Sin. 143 VI. Our Evidences are oft out of our hand : And we recover them by our Advocate . 147 Obj. 1. What need all these Offices , or nice distinctions . 150 Answ. The Wisdom of God is not to be charged with folly . ib. God's People are baffled with the Devil , for want of a distinct knowledge of Christ in all his Offices . 152 Obj. 2. My Cause being bad , Christ will desert me . 153 Answ. Sin is a deadly obstruction to Faith. ib. A five-fold Order observed in the exercise of Faith. 154 Obj. 3. But who shall pay the Advocate his Fee ? 157 Answ. There is Law and Lawyers too without money . ib. Christ pleads for the Poor . ib. David's strange gift to God. 159 Obj. 4. If Christ be my Advocate once , he will always be troubled with me . 160 Answ. He is an Advocate to the utmost . Vse 1. To consider the Dignity God hath put upon Christ , by Offices , Places of trust , and Titles of honour in general . 162 Vse 2. To consider this Office of an Advocate , in particular : By which consideration these advantages come . 168 1. To see , one is not forsaken for Sin. ib 2. To take Courage to contend with the Devil . 16● 3. It affords relief for discouraged Faith. ib 4. It helps to put off the Vizard , Satan puts on Christ. 170 A Simile of a Vizard on the Face of a Father . 171 Study this peculiar Treasure of an Advocate . 1. With reference to it's peculiarity . 172 2. Study the Nature of this Office. 173 3. Study its efficacy and prevalency . ib. 4. Study Christ's Faithfulness in his Office. 174 5. Study the need of a share therein . 175 Vse 3. To wonder at Christ's condescention , in being an Advocate for the base and unworthy . 177 Christ acts in open Court. 1. With an holy , and just God. 179 2. Before all the heavenly Host. 180 3. The Client is unconcerned , for whom the Advocate is engaged . 181 4. The Majesty of the Man , that is an Advocate . 182 Vse 4. Improve this Doctrine to strengthen Grace . ib. 1. To strengthen Faith. ib. 2. To encourage to Prayer . 184 3. To keep humble . 186 4. To encourage to perseverance . 188 Obj. I cannot pray : My Mouth is stopp'd . 189 Answ. Satan cannot silence Christ. 190 5. Improve this Doctrine to drive Difficulties down . ib. Vse 5. If Christ pleads for us before God ; we should plead for him before Men. 191 Nine Considerations to that end . 192 The last Reserve for a dead lift . 193 Vse 6. To be wary of Sin against God. 194 Christianity teaches Ingenuity . ib. Christ is our Advocate on free-cost . 195 A comely conclusion of a Brute . 198 Three Considerations added . ib. Vse 7. The strong are to tell the weak of an Advocate to plead their Cause . 199 A word in season is good . ib. Vse . 8. All is nothing to them that have none to plead their Cause 202 A doleful cry of a Doctor ( of great note for godliness ) when on the Bier in the Church to be buried , viz. I am accused at the Judgment of God. The People ran all away amazed . The next day , he arose again and cried , I am judged at the just Judgment of God. The People ran away again fearfully frighted . The third day he arose and cried ( more dolefully ) . I am condemned at the just Judgment of God. Vide vitam Brunonis . 203 Obj. There is Grace , the Promise , the Blood of Christ , cannot these save , except Christ be Advocate ? ib. Answ. These , and Advocate and all little enough . 204 Christ no Advocate for such as have no Sense of , and Shame for Sin. 206 Obj. Is not Christ an Advocate for his Elect , uncalled ? 207 Answ. He died , and prayeth for all his Elect , as Priest : as Advocate , pleads for the called only . ib. 1 Joh. II. 1. And if any man sin , we have an advocate with the Father , Jesus Christ the righteous . THat the Apostle might obtain due regard from those to whom he wrote , touching the things about which he wrote , he tells them , That he received not his Message to them , at second or third hand , but was himself an Eye and Ear-Witness thereof . That which was from the Beginning , which we have heard , which we have seen with our Eyes , which we have looked upon , and our Hands have handled of the Word of Life , ( for the Life was manifest , and we have seen it , and bear witness ; and shew unto you , that eternal Life which was with the father , and was manifest unto us : ) That which we have seen and heard , declare we unto you . Having thus told them of his ground for what he said , he proceeds to tell them also the matter contained in his Errand ; to wit , That he brought them news of Eternal Life , as freely offered in the Word of the Gospel to them ; or rather that that Gospel which they had received , would certainly usher them in at the Gates of the Kingdom of Heaven , were their Reception of it sincere , and in truth . For , saith he , then The Blood of Jesus Christ the Son of God cleanseth you from all sin . Having thus far told them what was his Errand , he sets upon an Explication of what he had said , specially touching our being cleansed from all sin ; not , saith he , from a Being of Sin : For should we say so , we should deceive our selves , and should prove that we have no truth of God in us ; but by cleansing , I mean a being delivered from all sin , so , as that none at all shall have the dominion over you , to bring you down to Hell ; for that for the sake of the Blood of Christ , all trespasses are forgiven you . This done he exhorts them to shun , or fly Sin , and not to consent to the Motions , Workings , Inticeings , or the Allurements thereof , saying , I write unto you that you sin not . Let not Forgiveness have so bad an effect upon you , as to cause you to be remiss in Christian Duties , or as to tempt you to give way to Evil. Shall we sin , because we are forgiven ? or shall we not much matter what manner of Lives we live , because we are set free from the Law of Sin and Death ? God forbid ! Let Grace teach us another Lesson ; and lay other Obligations upon our Spirit● . My little Children , saith he , these things I write unto you , that you sin not . What things ? why , tidings of Pardon and Salvation , and of that nearness to God , to which you are brought by the precious Blood of Christ. Now lest also by this last exhortation , he should yet be misunderstood , he adds , and if any man sin , we have an Advocate with the Father , Jesus Christ the righteous . I say he addeth this to prevent desponding in those weak and sensible Christians , that are so quick of feeling , and of decerning the Corruptions of their Natures . For these cry out continually , That there is nothing that they do , but it is attended with sinful Weaknesses . Wherefore in the Words we are presented with two great truths . First , with a Supposition , that Men in Christ , while in this World , may Sin. If any man sin ; any man , none are excluded ; for ●ll , or any one of the all of them that Christ ●ath redeemed and forgiven , are incident to ●in . By may , I mean not a Toleration , but 〈◊〉 Possibility . For there is not a Man , not a ●ust Man upon the Earth , that doth good and ●●nneth not , Eccles. 7.20 . 1 Kin. 8.46 . Secondly , the other thing with which we 〈◊〉 presented , is , an Advocate : If any man sin , we have an Advocate with Father , Jesus Christ the righteous . Now there lieth in these two truths , two things to be enquired into ; as , 1 , What the Apostle should here mean by sin . 2. And also what he here doth mean by an Advocate . If any man sin , we have an Advocate . There is ground to enquire after the first of these , because , tho here he saith , they that sin have an Advocate ; yet in the very next Chapter , he saith , such are of the Devil , have not seen God , neither know him , nor are of him . There is ground also to enquire after the Second , because an Advocate is supposed in the Text , to be of use to them that sin . I● any Man sin , we have an Advocate . 1. For the First of these , to wit , what the Apostle should here mean by Sin , If any Ma● Sin. I answer , since there is a difference in the Persons , there must be a difference in the Sin ▪ That there is a difference in the Persons , i● shewed before ; one is called a Child of God the other is said to be of the wicked One ▪ Their Sin differ also in their Degree at least for no Child of God sins to that Degree a● to make himself uncapable of Forgiveness ▪ For he that is born of God k●●peth himself , and that wicked one , toucheth him not , Chap. 5.17 , 18. Hence the Apostle says there is a sin unto Death , Mat. 12.32 . which is the Sin from which he that is born of God is kept . The sins therefore are thus distinguished , The Sins of the People of God , are said to be sins that Men commit , the others are counted those , which are the Sins of Devils . First , the Sins of God's people , are said to be Sins which Men commit ; and for which they have an Advocate , tho they , who sin after the example of the wicked one , have none . When a Man or a Woman , saith Moses , shall commit a Sin , which Men commit ; they shall confess their Sin , and an atonment shall be made for them , Numb . 5.5 , 6 , 7. Mark , It is when they commit a Sin , which Men commit . Or as Hosea has it , when they transgress the Commandment like Adam , Hos. 6.7 . Now these are the Sins under consider●tion by the Apostle , and to deliver us from which we have an Advocate with the Father . But for the Sins mentioned in the third Chapter , since the Persons sinning , go here under another Character ; they also must be of another Stamp , to wit , a making Head against the Person , Merits and Grace of Jesus Christ : these are the Sins of Devils in the World ; and for these there is no Remission : These they also , that are of the wicked one , commit ; and therefore sin after the similitude of Satan , and so fall into the Condemnation of the Devil . Secondly , but what is it for Jesus to be an Advocate for these ? If any Man sin we have an Advocate . An Advocate is one who pleadeth for another at any bar , or before any Court of Judicature , but of this more in its place . So then we have in the Text , a Christian , as supposed , committing Sin : and a Declaration of an Advocate prepared to plead for him . If any Man sin we have an Advocate with the Father . And this leads me first to enquire into what by these words the Apostle must of necessity presuppose . For making use here of the Similitude or Office of an Advocate , thereby to shew the preservation of the sinning Christian ; He must , 1. Suppose , That God , as Judge , is now upon the Throne of his Judgment . For an Advocate is to plead at a Bar , before a Court of Judicature . Thus it is among Men ; and for as much as our Lord Jesus is said to be an Advocate with the Father , it is clear , that there is a Throne of Judgment also . This the Prophet Micaiah affirms saying , I saw the Lord sitting upon a Throne , and all the Host of Heaven standing by him on the Right hand , and on the Left , 1 Kin. 22.19 , 20. Sitting upon a Throne for Judgment ; for from the Lord , as then sitting upon that Throne , proceeded that Sentence against King Ahab , that he should go and fall at Ramah-gilead . And he did go , and did fall there , as the award , or fruit of that Judgment . That 's the First . 2. The Text also supposeth , that the Saints , as well as Sinners , are concerned at that Bar ; for the Apostle saith plainly , That there we have an Advocate . And the Saints are concerned at that Bar , because they transgress as well as others , and because the Law is against the Sin of Saints , as well as against the Sins of other Men. If the Saints were not capable of committing of Sin , what need would they have of an Advocate ? [ 1 Chr. 21.3 , 4 , 5 , 6. 1 Sam. 12.13 , 14. Yea though they did sin , yet if they were by Christ so set free from the Law , as that it could by no means take cognisance of their Sins , what need would they have of an Advocate ? none at all . If there be twenty places , where there are Assizes kept in this Land , yet if I have offended no Law , what need have I of an Advocate ? specially if the Judge be Just , and knows me altogether , as the God of Heaven does . But here 's a Judge that 's just , and here 's an Advocate also ; an Advocate for the Children , an Advocate to plead , ( for an Advocate , as such , is not of use , but before a Bar to plead ) therefore here is an Offence , and so a Law broken by the Saints as well as others . That 's the Second thing . 3. As the Text supposeth that there is a Judge , and Crimes of Saints : So it supposeth that there is an Accuser : one that will carefully gather up the Faults of good Men , and that will plead them at this Bar against them . Hence we read of the Accuser of the Brethren , that accuseth them before God day and night , Rev. 12.10 , 11 , 12. For Satan doth not only tempt the godly Man to sin ; but , having prevailed with him , and made him guilty , he packs away to the Court , to God the Judge of all , and there addresses himself to accuse that Man , and to lay to his charge the heinousness of his offence : pleading against him the Law that he has broken , the light against which he did it , and the like . But now , for the relief and support of such poor People ; the Apostle by the Text presents them with an Advocate . That is , with one to plead for them , while Satan pleads against them : With one that pleads for Pardon , while Satan by accusing seeks to pull Judgment , and Vengeance upon our Heads . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous That 's the Third thing . 4. As the Apostle supposeth a Judge , crimes , and an Accuser : So he also supposeth , that those here-in concerned , to wit , the sinning Children , neither can , nor dare attempt to appear at this Bar themselves , to plead their own Cause before this Judge , and against this Accuser . For if they could , or durst do this , what need they have an Advocate ; for an Advocate is of use to them , whose cause themselves neither can , nor dare appear to plead . Thus Job pray'd for an Advocate to plead his Cause with God , Job 16.20.21 . And David cries out , Enter not into Judgment with thy Servant , O God , for in thy sight shall no Man living be justified , Psal. 143.1 , 2 , 3. Wherefore 't is evident that Saints neither can , nor d●re adventure to plead their cause . Alas the Judge is the Almighty , and Eternal God. The Law broken , is the holy and perfect Rule of God , in it self a consuming Fire . The Sin is so odious , and a thing so abominable , that 't is enough to make all the Angels blush to hear it but so much as once mentioned in so holy a place as that is , where this Great God doth sit to judge . This Sin now hangs about the neck of him , that hath committed it , yea it covereth him , as doth a mantle : The Adversary is bold , cunning , and audacious , and can word a thousand of us into an utter Silence in less than half a quarter of an hour . What then should the Sinner ( if he could come there ) do at this Bar to plead ? Nothing , nothing for his own Advantage . But now comes in his Mercy , he has an Advocate to plead his Cause . If any man sin , we have an Advocate with the Father , Jesus Christ the righteous . That 's the fourth thing : But again , 5. The Apostle also supposeth by the Text , That there is an aptness in Christians , when they have sinned , to forget that they have an Advocate with the Father . Wherefore this is written to put them in Remembrance ; If any Man sin , let him remember , we have an Advocate . We can think of all other things well enough , namely that God is a just Judge , that the Law is perfectly holy , that my Sin is an horrible and an abominable thing , and that I am certainly there of accused before God by Satan . These things I say , we readily think of , and forget them not . Our Conscience puts as in mind of these , our Guilt puts us in mind of these , the Devil puts us in mind of these , and our Reason and Sense holdeth the Knowledge and Remembrance of these close to us ; all that we forget , is , that we have an Advocate , an Advocate with the Father ; that is , one that is appointed to take in hand in open Court , before all the Angels of Heaven , my cause ; and to plead it by such Law and Arguments , as will certainly fetch me off , tho I am cloathed with filthy Garments . But this I say , we are apt to forget , as Job , when he said , Oh that one might plead for a Man with God , as one pleads for his Neighbour , Job 16.21 . Such an one Job had , but he had almost at this time forgot it , as he seems to intimate also , where he wisheth for a days-man that might lay his Hand upon them both . Chap. 9.33 . But our Mercy i● , we have one to plead our cause ; an Advocate with the Father , Jesus Christ the righteous , who will not suffer our Soul to be spilt , and spoiled before the Throne , but will surely plead our Cause . 6. Another thing that the Apostle would have us learn from the words , is this , That to remember , and to believe that Jesus Christ is an Advocate for us , when we have sinned , is the next way to support and strengthen our Faith and Hope . Faith and Hope are very apt to faint , when our sins in their Guilt do return upon us , nor is there any more proper way to relieve our Souls , than to understand that the Son of God is our Advocate in Heaven . True , Christ died for our Sins as a Sacrifice , and as a Priest he sprinkleth with his Blood the Mercy-seat : Ay , but here is one that has sinned after Profession of Faith ; that has sinned grievously , so grievously , that his Sins are come up before God ; yea , are at his Bar pleaded against him by the Accuser of the Brethren ; by the Enemy of the godly . What shall he do now ? Why , let him believe in Christ. Believe , that 's true ; but how now must he conceive in his mind of Christ , for the encouraging of him so to do ? Why , let him call to mind that Jesus Christ is an Advocate with the Father , and as such he meeteth the Accuser at the Bar of God , pleads for this Man that has sinned against this Accuser , and prevaileth for ever against him . Here now , tho Satan be turned Lawyer , tho he accuseth , yea tho his charge against us is true , ( for suppose that we have sinned ) yet our Advocate is with the Father , Jesus Christ the righteous . Thus is Faith encouraged , thus is Hope strengthened , thus is the Spirit of the sinking Christian revived , and made to wait for a good deliverance from a bad cause , and a cunning Adversary : Specially if you consider , 7. That the Apostle also doth further suppose by the Text , That Jesus Christ , as Advocate , if he will but plead our Cause , let that be never so black , is able to bring us off , even before Gods Judgment-Seat to our Joy , and the confounding of our Adversary . For when he saith , we have an Advocate , he speaks nothing if he means not thus . But he doth mean thus , he must mean thus , because he seeketh here to comfort and support the Fallen . Has any Man sinned , we have an Advocate . But what of that , if yet he be unable to fetch us off , when charged for Sin at the Bar , and before the Face of a righteous Judge . But he is able to do this , the Apostle says , so in that he supposeth a Man has sinned , as any Man among the Godly ever did : for so we may understand it ; and if he giveth us not leave to understand it so , he saith nothing to the purpose neither . For it will be objected by some ; But can he fetch me off , tho I have done as David , as Solomon , as Peter , or the like ? It must be answered yes , the openness of the terms [ anyman ] , the indefiniteness of the word [ Sin ] doth naturally allow us to take him in the largest Sense ; besides he brings in this Saying as the chief , most apt and fittest to relieve one crush'd down to Death and Hell by the Guilt of Sin , and a wounded Conscience . Further , methinks by these words , the Apostle seems to triumph in his Christ : Saying , my Brethren , I would have you study to be holy : but if your Adversary the Devil , should get the Advantage of you , and besmear you with the filth of Sin , you have yet , besides all that you have heard already , an Advocate with the Father , Jesus Christ the righteous . Who is as to his Person , interest with God , his Wisdom , and Worth , able to bring you off to the comforting of your Souls . Let me therefore for a Conclusion , as to this , give you an exhortation to believe , to hope and expect that though you have sinned ( for I now speak to the fallen Saint ) that Jesus Christ will make a good end with thee ; trust I say in him , and he shall bring it to pass . I know I put thee upon a hard and difficult task , for believing , and expecting Good ; when my guilty Conscience doth nothing but clog , burden , and terrifie me with the Justice of God , the Greatness of my Sins , and the burning Torments is hard and Sweating work . But it must be , the Text calls for it , thy case calls for it , and thou must do it , if thou wouldst glorifie Christ. And this is the way to hasten the issue of thy Cause in Hand , for believing daunts the Devil , pleaseth Christ , and will help , thee before-hand , to sing that Song of the Church , saying , O Lord , thou hast pleaded the Causes of my Soul , thou hast redeemed my Life , Lam. 3.55 , 56 , 57 , 58 , 59. Yea , believe , and hear thy pleading Lord say to thee , Thus saith the Lord , the Lord and thy God , that pleadeth the Cause of his People , Behold , I have taken out of thy Hand the Cup of trembling , even the dregs of the Cup of my Fury , thou shalt no more drink it again , Isa. 51.20 , 21 , 22. I am not here discoursing of the sweetness of Christ's Nature , but of the Excellency of his Offices , and of his Office of Advocateship in particular , which as a Lawyer for his Client , he is to execute in the Presence of God for us . Love may be where there is no Office , and so where no Power is to do us good : but now , when Love and Office shall meet , they will surely both combine in Christ to do the fallen Christian good . But of his Love we have treated elsewhere ; we will here discourse of the Office of this loving One. And for thy further Information , let me tell thee , That God thy Father , counteth that thou wilt be , when compared with his Law , but a poor one all thy Days . Yea , the Apostle tells thee so , in that he saith , there is an Advocate provided for thee . When a Father provides Crutches for his Child , he doth as good as say , I count that my Child will be yet Infirm . And when God shall provide an Advocate , he doth as good as say , my People are subject to Infirmities : Do not therefore think of thy self above what by plain Texts , and fair Inferences , drawn from Christ's Offices , thou art bound to think . What doth it bespeak concerning thee , That Christ is always a Priest in Heaven , and there ever lives to make Intercession for thee , Heb. 7.24 . but this that thou art at thy best in thy self , yea , and in thy best exercising of all thy Graces too , but a poor , pitiful , sorry , sinful Man. A Man that would , when yet most holy , be certainly cast away , did not thy high-Priest take away for thee , the iniquity of thy holy things . The Age we live in is a wanton Age , the Godly are not so humble and low , and base in their own Eyes as they should . Tho their daily experience calls for it , and the Priest-hood of Jesus Christ too . But above all , the Advocateship of Jesus Christ , declares us to be sorry Creatures . For that Office does as it were predict , that some time or other we shall basely fall , and by falling be undone , if the Lord Jesus stand not up to plead . And as it shews this concerning us ; so it shews concerning God , that he will not lightly , or easily lose his People : He has provided well for us : Blood to wash us in ; a Priest to pray for us , that we may be made to persevere ; and in case we soully fall , an Advocate to plead our Cause , and to recover us from under , and out of all that danger , that by Sin and Satan , we at any time may be brought into . But , Having thus briefly passed through that in the Text , that I think the Apostle must necessarily presuppose , I shall now endeavour to enter into the Bowels of it , and see what in a more particular Manner , shall be found therein . And for my more profitable doing of this work , I shall chuse to observe this Method in my discourse . First , I shall shew you more particularly of this Advocate 's Office , or what , and wherein Christ's Office as Advocate doth lie . Secondly , After that , I shall also shew you how Jesus Christ doth manage this Office of an Advocate . Thirdly , I shall also then shew you , who they are , that have Jesus Christ for their Advocate . Fourthly , I shall also shew you , what excellent Privileges they have , who have Jesus Christ for their Advocate . Fifthly , And to silence Cavillers , I shall also shew the necessity of this Office of Jesus Christ. Sixthly , I shall come to answer some Objections . And Lastly to the Use and Application . To begin with the First of these ; namely to shew you more particularly of Christ's Office as an Advocate , and wherein it lieth . The which I shall do these three ways 1. Touch again upon the Nature of this Office. And then , 2. Treat of the Order and Place that it hath among the rest of his Offices . And , 3. Treat of the Occasion of the Execution of this Office. First , To touch upon the Nature of this Office. It is that which impowereth a Man to plead for a Man , or one man to plead for another , not in common Discourses , and upon common Occasions , as any man may do ; but at a Bar , or before a Court of Judicature , where a Man is accused or impleaded by his Enemy . I say this Advocate 's Office , is such both here , and in the Kingdom of Heaven . An Advocate is as one of our Attorneys , at least in the general , who pleads according to Law and Justice for one or other that is in trouble by Reason of some Miscarriage , or of the naughty Temper of some that are about him , who trouble , and vex , and labour to bring him into danger of the Law. This is the Nature of this Office , as I said , on Earth ; and this is the Office that Christ executeth in Heaven . Wherefore he saith , If any Man sin , we have an Advocate ; one to stand up for him , and to plead for his deliverance before the Bar of God , Joel 3.2 . Isa. 66.16 . Ezek. 38.22 . Jer. 2. For tho in some Places of the Scripture , Christ is said to plead for his , with Men , and that by terrible Arguments , as by Fire , and Sword , and Famine , and Pestilence ; yet this is not that which is intended by this Text , for the Apostle here saith , he is an Advocate with the Father , or before the Father , to plead for those , that there , or that to the Fathers Face shall be accused for their Transgressions . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . So then this is the imploy of Jesus Christ , as he is for us an Advocate . He has undertaken to stand up for his People at God's Bar , and before that great Court , there to plead by the Law and Justice of Heaven , for their Deliverance ; when , for their Faults , they are accused , indicted , or impleaded by their Adversary . 2. And now to treat of the Order or Place that this Office of Christ hath , among the rest of his Offices , which he doth execute for us , while we are here in a State of Imperfection : And I think it is an Office that is to come ●ehind , as a Reserve , or for an Help at last , when all other Means shall seem to fail . Men do not use to go to Law , upon every Occasion ; or , if they do , the Wisdom of the Judge , the Jury , and the Court , will not admit that every Brangle and foolish Quarrel shall come before them ; but an Advocate doth then come into Place , and then to the Exercise of his Office , when a Cause is counted worthy to be taken notice of by the Judge , and by the Court. Wherefore he , I say , comes in the last Place , as a reserve , or help at last to plead ; and by pleading to set that right by Law , which would otherwise have caused an increase to more doubts and to further Dangers . Christ as Priest , doth always works of Service for us ; because in our most spiritual things there may faults and Spots be found , and these he taketh away of Course by the Exercise of that Office. For he always wears that Plate of Gold upon his Fore-head before the Father , whereon is written , Holiness to the Lord. But now , besides these common Infirmities , there are Faults that are highly gross and foul , that oft are found in the Skirts of the Children of God. Now these are they that Satan taketh hold on , these are they that Satan draweth up a Charge against us for . And to save us from these , it is , that the Lord Jesus is made an Advocate . When Joshua was cloathed with filthy Garments , then Satan stood at his right Hand to resist him , and then the Angel of the Covenant , the Lord Jesus pleaded for his Help , Zech. 3. By all which it appears , that this Office comes behind , is provided as a Reserve , that we may have help at a pinch , and then be lifted out , when we sink in mire where there is no standing . This is yet further hinted at by the several Postures that Christ is said to be in , as he exerciseth his Priestly , and Advocate 's Office. As a Priest he sits , as an Advocate he stands , Isa. 3.13 . The Lord stands up when he pleads . His sitting is more constant and of Course ; Sit thou , &c. but his standing is occasional , when Joshua is indicted ; or when Hell and Earth is broken loose against his Servant Stephen . For as Joshua was accused by the Devil , and as then the Angel of the Lord stood by ; so when Stephen was accused by men on Earth and that Charge seconded by the fallen Angels before the Face of God , 't is said the Lord Jesus stood on the Right Hand of God , Act. 7.55 . wit , to plead , for so I take it , because standing is his Posture as an Advocate , Heb. 10. not as a Priest , for as a Priest he must sit down , but he standeth as an Advocate , as has been shew'd afore . Wherefore , Secondly , The Occasion of his exercising of this Office of Advocate , is , as hath been hinted already , when a Child of God shall be found guilty before God of some heinous Sin , of some grievous thing in his Life and Conversation . For as for those Infirmities that attend the best , in their most spiritual Sacrifices ; if a Child of God were guilty of ten thousand of them , they are of Course purged through the much Incense that is always mixed with those Sacrifices , in the golden Censer that is in the Hand of Christ : And so he kept clean and counted upright notwithstanding those Infirmities . And therefore you shall find that notwithstanding those common Faults the the Children of God are counted good and upright in Conversation , and not charged as Offenders . David , saith the Text , did that which was right in the eyes of the Lord , and turned not aside from any thing that he commanded him , all the days of his Life , save only in the matter of Uriah the Hittite , 1 Kin. 15.5 . But was David in a strict Sense without Fault in all things else ? No verily : But that was foul in a higher degree than the rest , and therefore there God sets a blot : Ay , and doubtless , for that he was accused by Satan before the Throne of God : For here is Adultery , and Murder and Hypocrisie , in David ●s doings : Here is notorious matter , a great Sin , and so a great Ground for Satan to draw up an Indictment against the King ; and a thundering one to be sure shall be preferred against him . This is the time then for to Christ stand up to plead . For now there is room for such a Question , can David's Sin stand with Grace , or is it possible that a Man that has done as he has , should yet be found a Saint , and so in a Saved State ? Or can God repute him so , and yet be Holy and Just ? Or can the Merits of the Lord Jesus reach , according to the Law of Heaven , a Man in this Condition ? Here is a Case dubious , here 's a Man whose Salvation , by his foul Offences , is made doubtful : Now we must to Law and Judgment ; wherefore now let Christ stand up to plead . I say now was David's Case dubious , Psal. 51. he was afraid that God would cast him away , and the Devil hoped that he would , and to that end charged him before God's Face , if perhaps he might get Sentence of Damnation to pass upon his Soul. But this was David's Mercy he had an Advocate to plead his Cause , by whose , Wisdom and Skill in Matters of Law and Judgment , he was brought off of those heavy Charges , from those gross Sins , and delivered from that eternal Condemnation , that by the Law of Sin and Death was due thereto . This is then the occasion that Christ taketh to plead , as Advocate , for the Salvation of his People : to wit the Cause ; he pleadeth the Cause of his People . Not every Cause but such and such a Cause ; the Cause that is very bad , and by the which they are involved not only in Guilt and Shame , but also in danger of Death and Hell. I say the Cause is bad , if the Text be true ; if Sin can make it bad , yea if Sin it Self be bad . If any Man sin , we have an Advocate . An Advocate to plead for him ; for him as considered guilty , and so consequently as considered in a bad Condition . 'T is true we must distinguish between the Person and the Sin : and Christ pleads for the Person , not the Sin : but yet , he cannot be concerned with the Person , but he must be with the Sin ; for tho the Person and the Sin may be distinguished , yet they cannot be separated . He must plead then not for a Person only , but for a guilty Person , for a Person under the worst of Circumstances : If any Man sin , we have an Advocate for him as so considered . When a Man's Cause is good , it will sufficiently plead for it self , yea and for its Master too : specially when it is made appear so to be , before a Just and Righteous Judge . Here therefore needs no Advocate , the Judge himself will pronounce him righteous . This is evidently seen in Job , Thou movest me against him ( this said God to Satan ) to destroy him without a Cause , Job 2.3 . Thus far Job's Cause was good , wherefore he did not need an Advocate ; his Cause pleaded for its self , and for its owner also . But if it was to plead good Causes for which Christ is appointed Advocate , then the Apostle should have written thus : If any Man be righteous , we have an Advocate with the Father . Indeed I never heard but one in all my Life preach from this Text , and he , when he came to handle the Cause for which he was to plead , pretended it must be good , and therefore said to the People see that your Cause be good , else Christ will not undertake it . But when I heard it , Lord , thought I , if this be true , what shall I do , and what will become of all this People ; yea and of this Preacher too ? Besides , I saw that by the Text , the Apostle supposeth an other Cause , a Cause bad , exceeding bad , if Sin can make it so . ( And this was one Cause why I undertook this work . ) When we speak of a Cause , we speak not of a Person simply as so considered : For , as I said before , Person and Cause must be distinguished . Nor can the person make the Cause good , but as he regulates his Action by the Word of God : If then a good , a righteous man doth what the Law condemns , that thing is bad ; and if he be indicted for so doing , he is indicted for a bad Cause ; and he that will be his Advocate , must be concerned in , and about a bad Matter , and how he will bring his Client off , therein doth lie the Mystery . I know that a bad Man may have a good Cause depending before the Judge , and so also good Men have , Job 31. but then they are bold in their own Cause and fear not to make mention of it , and in Christ to plead their Innocency before the God of Heaven , as well as before Men , Psal. 71.3 , 4 , 5. 2 Cor. 1.23 . Gal. 1.20 . Phil. 1.8 . But we have in the Text a Cause that all Men are afraid of , a Cause that the Apostle concludes so bad , that none but Jesus Christ himself can save the Christian from it . It is not only sinful , but Sin it self . If any Man sin , we have an Advocate with the Father . Wherefore there is in this Place handled by the Apostle one of the greatest Mysteries under Heaven . To wit , That an innocent and holy Jesus , should take in hand to plead for one before a just and righteous God , that has defiled himself with Sin. Yea , that he should take in Hand to plead for such an one against the fallen Angels ; and that he should also by his Plea effectually rescue , and bring them off from the Crimes and Curse whereof they were verily guilty , by the Verdict of the Law and Approbation of the Judge . This I say is a great Mystery , and deserves to be pry'd into by all the godly , both because much of the Wisdom of Heaven is discovered in it , and because the best Saint is , or may be concerned with it . Nor must we by any means let this truth be lost , because it is the truth , the Text has declared it so : And to say otherwise is to belye the Word of God , to thwart the Apostle , to sooth up Hypocrites , and to rob Christians of their Privilege , and to take the Glory from the Head of Jesus Christ , Luk. 18.11 , 12. The best Saints are most sensible of their Sins , and most apt to make Mountains of their Mole-hills : Satan also , as has been already hinted , doth labour greatly to prevail with them to sin , and to provoke their God against them , Job 2.9 . by pleading what is true , or by surmising evilly of them , to the end they may be left with him to be try'd , that they may be accused by him . Great is his malice towards them , great is his Diligence in seeking their Destruction ; wherefore greatly doth he desire to sift to try , and winnow them , if perhaps he may work in their Flesh to answer his Design ; that is , to break out in sinful Acts that he may have by Law to accuse them to their God and Father . Wherefore for their Sakes this Text abides , that they may see , that when they have sinned they have an Advocate with the Father , Jesus Christ the righteous . And thus have I shew'd you the Nature , the Order , and Occasion of this Office of our blessed Lord Jesus . I come now to shew you , How Jesus Christ doth manage this his Office of an Advocate for us . And that I may do this to your Edification , I shall choose this Method for the opening of it . First , shew you how he manages this Office with his Father . Secondly , I shall shew you how he manages it before him , against our Adversary . How he manages this his Office of Advocate with his Father . First , He doth it by himself , by no other , as Deputy under him . No Angel , no Saint , no Work has place here , but Jesus , and Jesus only . This the Text implies , we have an Advocate , speaking of one , but one , one alone , without an Equal or an Inferior . We have but one , and he is Jesus Christ. Nor is it for Christ's Honour , nor for the Honour of the Law or of the Justice of God , that any but Jesus Christ should be an Advocate for a sinning Saint . Besides , to assert the contrary , what doth it but lessen Sin , and make the Advocateship of Jesus Christ superfluous ? It would lessen Sin , should it be removed by a Saint or Angel : It would make the Advocateship of Jesus Christ superfluous , yea , needless should it be possible that Sin could be removed from us by either Saint or Angel. Again , If God should admit of more Advocates than one , and yet make mention of never an one but Jesus Christ , or if John should allow another , and yet speak nothing but of J●sus only : Yea that an Advocate under that title should be mentioned but once , but once only in all the Book of God , and yet that divers should be admitted , stands neither with the Wisdom or Love of God , nor with the Faithfulness of the Apostle . But Saints have but one Advocate , if they will use him , or improve their Faith in that Office for their Help , so ; if not , they must take what follows . This I thought good to hint at , because the times are corrupt and because Ignorance and Superstition always waits for a Countenance with u● and these things have a natural tendency , as to darken all truth , so especially this , which bringeth to Jesus Christ so much Glory , and yieldeth to the Godly so much Help and Relief . Secondly , As Jesus Christ alone is Advocate , so God's Bar , and that alone , is that before which he pleads . For God is Judge himself , Deut. 32 , 36. Heb. 13.23 . Nor can the Cause which now he is to plead be removed into any other Court , either by appeals , or otherwise . Could Satan remove us from Heaven to a●other Court he would certainly be too hard for us , because there we should want our Jesus , our Advocate to plead our Cause . Indeed sometimes he impleads us before Men , and they are glad of the Occasion , for they and he are often one ; but then we have Leave to remove our Cause , and to pray for a Tryal in the highest Court : Saying , Let my Sentence comeforth from thy Presence , and let thine eyes behold the things that are Equal , Psal. 17.2 . This wicked World doth sentence us for our good Deeds , but how then would they sentence us for our bad ones ? But we will never appeal from Heaven to Earth for Right : For here we have no Advocate ; our Advocate is with the Father , Jesus Christ the Righteous . Thirdly , As he pleadeth by himself alone , and no where else but in the Court of Heaven with the Father : So as he pleadeth with the Father for us , he observeth this Rule ; 1. He granteth , and confesseth whatever can rightly be charged upon us : Yet so , as that he taketh the whole Charge upon himself ; acknowledging the Crimes to be his own . O God , says he , thou knowest my foolishness , and my Sins , my Guiltiness is not hid from thee , Psal. 69.5 . And this he must do , or else he can do nothing : If he hides the Sin or lesseneth it , he is faulty : If he leaves it still upon us , we die : He must then take our Iniquity to himself , make it his own , and so deliver us . For having thus taken the Sin upon himself , as he lawfully may , and lovingly doth , for we are Members of his Body , ( so 't is his Hand , 't is his Foot , 't is his Ear that hath sinned : ) It followeth that we live , if he lives , and who can desire more . This then must be thorowly considered , if ever we will have Comfort in a day of Trouble and Distress for Sin. And thus far there is , in some kind , a harmony betwixt his being a Sacrifice , a Priest and an Advocate ; as a Sacrifice our Sins were laid upon him , Isa. 53. as a Priest he beareth them , Exod. 28.38 . and as an Advocate he acknowledgeth them to be his own , Psal. 69.5 . Now , having acknowledged them to be his own , the Quarrel is no more 'twixt us and Satan : For the Lord Jesus has espoused our Quarrel , and made it his . All then that we , in this matter , have to do , is , to stand at the Bar , by Faith among the Angels , and see how the business goes . O Blessed God! What a Lover of Mankind art thou , and how gracious is our Lord Jesus , in his thu● managing matters for us ? 2. The Lord Jesus having thus taken ou● Sins upon himself , next pleads his own Goodness to God , on our Behalf : Saying , Let not them that wait on thee , O Lord God of Hosts , be ashamed for my Sake : Let not those that seek thee , be confounded for my Sake , O God of Israel . Because for thy Sake I have born Reproach : Shame hath covered my Face , Psal. 69.6 , 7 , Mark , let them not be ashamed for my Sake , let them not be confounded for my Sake . Shame and Confusion , are the Fruits of Guilt , or of a Charge for Sin , Jer. 3.25 . and are but an enterance into Condemnation , Dan. 12.2 . Joh. 5.29 . But behold , how Christ pleads , saying , Let not that be , for my Sake , for the Merit of my Blood , for the Perfection of my Righteousness , for the Prevalency of my Intercession , Let them not be ashamed for my Sake , O Lord God of Hosts . And let no Man object , because this Text is in the Psalms , as if it were not spoke by the Prophet , of Christ ; for , both John and Paul , yea , and Christ himself , do make this Psalm a Prophecy of him : Compare ver . 9. with Joh. 2.17 . and ver . 9 , with Rom. 15.3 . And ver . 21. with Matth. 27.48 . and Mat. 15.25 . But is not this a wonderful thing , That Christ should first take our Sins , and account them his own ; and then plead the value and worth of his whole self , for our Deliverance ? For , by these Words [ for my Sake , ] he pleadeth his own self , his whole self , and all that he is and has : And thus he puts us in good Estate again , tho our Cause was very bad . To bring this down to weak Capacities , Suppose a Man should be indebted twenty thousand Pounds , but has not twenty thousand farthings wherewith to pay ; And suppose also , that this Man be arrested for this Debt , and that the Law also , by which he is sued , will not admit of a penny bate : This Man may yet come well enough off , it his Advocate , or Attorney will make the Debt his own , and will , in the Presence of the Judges , out with his Bags and pay down every Farthing . Why this is the way of our Advocate . Our Sins are called Debts , Matth. 6.12 . we are sued for them at the Law , Luk. 12.59 . and the Devil is our Accuser ; but behold , the Lord Jesus comes out with his Worthiness , pleads it at the Bar , making the Debt his own , Mark 12.42 . 2 Cor. 3.5 . and saith , now let them not be ashamed , for my Sake , O Lord God of Hosts , let them not be confounded for my Sake , O God of Israel . And hence , as he is said to be an Advocate , so he is said to be a Propitiation , or a mends-Maker , or one that appeaseth the Justice of Go● for our Sins , If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous ; and he is the Propitiation for our Sins . And who can now object against the Deliverance of the Child of God ? God cannot ; for he for Christ's Sake , according as he pleaded , hath forgiven us all Trespasses , Col. 2.13 . Eph. 4.32 . The Devil cannot ; his Mouth is stopp'd as is plain in the Case of Joshua , Zech. 3. The Law cannot , for that approveth of what Christ has done . This then is the way of Christ's pleading . You must know , That when Christ pleads with God , he pleads with a just and righteous God , and therefore he must plead Law and nothing but Law : And this he pleaded in both these Pleas. First , in confessing of the Sin , he justified the Sentence of the Law , in pronouncing of it evil , and then in his laying of himself , his whole self , before God , for that Sin he vindicated the Sanction , and Perfection of the Law. Thus therefore he magnifies the Law and makes it Honorable , and yet brings off the Client , safe and sound in the view of all the Angels of God. Thirdly , the Lord Jesus , having thus taken our Sins upon himself , and presented God with all the Worthiness that is in his whole self , for them , in the next place , he calleth for Justice , or a just Verdict upon the Satisfaction he hath made to God and to his 〈◊〉 Then Proclamation is made in open Court saying take away the filthy Garments from him , from him that hath offended , and cloath him with Change of Raiment , Zech. 3. Thus the Soul is preserved that hath sinned ; thus the God of Heaven is content that he should be saved ; thus Satan is put to Confusion , and Jesus applauded and cried up by the Angels of Heaven , and by the Saints on Earth . Thus have● shewed you how Christ doth Advocate it with God , and his Father , for us , and I have been the more particular in this , because the Glory of Christ , and the Comfort of the Dejected , is greatly concerned , and wrapt up in it . Look then to Jesus , if thou hast sinned ; to Jesus , as an Advocate pleading with the Father for thee : Look to nothing else , for he can tell how , and that by himself , to deliver thee : yea , and will do it , in a way of Justice , which is a Wonder , and to the Shame of Satan ; which will be his Glory , and also to thy compleat Deliverance , which will be thy Comfort and Salvation . But to pass this , and to come to the Second thing , which is , to shew you , how the Lord Jesus manages this his Office of an Advocate , before his Father , against the Adversary : For he pleadeth with the Father , but pleadeth 〈◊〉 ●●e Devil , he pleadeth with the Fa●her , Law and Justice ; but against the Adversary he letteth out himself . I say as he pleadeth against the Adversary , so he enlargeth himself , with Arguments , over and besides those which he pleadeth with God his Father . Nor is it meet , or needful , that our Advocate , when he pleads against Satan , should so limit himself to matter of Law , as when he pleadeth with his Father . The Saint by sinning oweth Satan nothing , no Law of his is broken thereby , why then should he plead for the saving of his People , justifying Righteousness to him ? Christ , when he died , died not to satisfie Satan , but his Father ; not to appease the Devil , but to answer the Demands of the Justice of God , nor did he Design when he hanged on the Tree , to triumph over his Father , but over Satan . He redeemed us therefore from the Curse of the Law , by his Blood , Gal. 3.13 . and from the Power of Satan , by his Resurrection , Heb. 2.14 . He delivered us from righteous Judgment by Price , and Purchase ; but from the Rage of Hell by Fight and Conquest . And , as he acted thus diversly in the Work of our Redemption ; even so he also doth in the Execution of his Advocate 's Office. When he pleadeth with God , he pleadeth so : And when he pleadeth against Satan he pleadeth so . And how he pleadeth with God , when he dealeth with Law and Justice , I have shewed you ; and now I will shew you how he pleadeth , before him , against the Accuser of the Brethren . First , He pleads against him the well-Pleasedness that his Father has in his Merits , saying , This shall please the Lord. Or this doth , or will please the Lord , better than any thing that can be propounded , Psal. 69.31 . Now this Plea being true , as it is , being established upon the liking of God Almighty : Whatever Satan can say , to obtain our everlasting Destruction , is without Ground , and so , unreasonable : I am well pleased , saith God , Mat. 3.17 . and again , The Lord is well pleased for for [ his ] Christ's Righteousness Sake , Isa. 42.21 . All that enter Actions against others , pretend that wrong is done , either against themselves , or against the King. Now Satan will never enter an Action against us in the Court above , for that wrong by us has been done to himself , he must pretend then , that he sues us for that Wrong has by us been done to our King : But behold , we have an Advocate with the Father , and he has made Compensation for our Offences : He gave himself for our Offences . But still Satan maintains his Suit ; and our God saith he is well pleased with us for this Compensation Sake , yet he will not leave off his Clamor . Come then , says the Lord Jesus , the Contention is not now against my People , but my self , and about the Sufficiency of the Amends that I have made for the Transgressions of my People . But he is near that justifieth me , that approveth and accepteth of my Doings , Therefore shall I not be confounded . Who is mine Adversary ? let him come near me . Behold , the Lord God will help me , Isa. 50.7 , 8 , 9. Who is he that condemneth me ? Lo , they shall all ( were there ten thousand times as many more of them ) wax old as a Garment , the Moth shall eat them up . Wherefore , if the Father saith Amen to all this , as I have shew'd already that he hath , and doth , the which also further appeareth , because the Lord God has called him the Saviour the Deliverer and the Amen : What follows , but that a Rebuke should proceed from the Throne against him ? And this , indeed , our Advocate calls for , from the Hand of his Father ; saying , O Enemy , The Lord rebuke thee : Yea he doubles this Request , to the Judge , to intimate his Earnestness for such a Conclusion , or to shew that the Enemy shall surely have it , both from our Advocate and from him , before whom Satan has so grievously accused us , Zech. 3. For what can be expected to follow from such an Issue in Law as this is , but sound and severe snibs , from the Judge , upon him that hath thus troubled his Neighbour and that hath , in the Face of the Country , cast Contempt upon the highest act of Mercy , Justice , and Righteousness , that ever the Heavens beheld ? And all this is true , with reference to the Case in Hand ; wherefore , The Lord rebuke thee , is that which , in Conclusion , Satan must have for the Reward of his Works of Malice , against the Children , and for his contemning of the Works of the Son of God. Now , our Advocate having thus established , by the Law of Heaven , his Plea with God , for us , against our Accuser , there is way made for him to proceed , upon a Foundation that cannot be shaken : Wherefore he proceedeth in his Plea , and further urges against this Accuser of the Brethren , Secondly , God's Interest in this People , and prayeth that God would remember that . The Lord rebuke thee , O Satan ; the Lord that hath chosen Jerusalem rebuke thee . True , the Church , the Saints , are despicable in the World , wherefore Men do think to tread them down . The Saints are also weak in Grace , but have Corruptions , that are strong , and therefore Satan , the God of this World , doth think to tread them down : But the Saints have a God , the living , the eternal God , and therefore , they shall not be troden down : Yea , They shall be holden up ; for God is able to make them stand , Rom. 14.4 . It was Haman's mishap , to be ingaged against the Queen , and the Kindred of the Queen . 'T was that that made him he could not prosper ; that brought him to Contempt and the Gallows . Had he sought to ruin another People , probably he might have brought his Design to a desired Conclusion : But his compassing the Death of the Queen spoiled all . Satan also , when he fighteth against the Church , must be sure to come to the worst ; For God has a Concern in that : Therefore it is said , The Gates of Hell shall not prevail against it ; but this hindreth not but that he is permitted to make almost what Spoils he will , of those that belong not to God : Oh! how many doth he accuse and soon get out from God , against them , a Licence to destroy them ? As he served Ahab and many more . But this I say , is a very great Block in his Way , when he medle●h with the Children : God has an Interest in them . Hath God cast away his People ? God forbid ! Rom. 11.1 , 2. The Text intimates , That they , for Sin , had deserved it , and that Satan would fain have had it been so . But God's Interest in them , preserved them : God hath not cast away his People which he fore-knew . Wherefore , when Satan accuseth them before God ? Christ , as he pleadeth his own Worth and Merit ; pleadeth also against him , that Interest that God has in them . And , tho this to some may seem but an indifferent Plea ; for what Ingagement lieth , may they say upon God to be so much concerned with them : for they sin against him ; and often provoke him most bitterly ? Besides , in their best State they are altogether Vanity , and a very thing of nought . What 's Man , ( sorry Man ) that thou art mindful of him , or that thou shouldest so be ? I answer , tho there lieth no Ingagement upon God , for any Worthiness that is in Man , yet there lieth a great deal upon God , for the Worthiness that is in himself . God has ingaged himself with his , having chosen them to be a People to himself . And by this means they are so secured from all that all can do against them ; that the Apostle is bold , upon this very Account , to challenge all despite to do its worst against them ; saying , who s●all lay any thing to the Charge of God's Elect ? Rom. 8.33 . Who ? Saith Satan , Why that will I. Ay saith he , but who can do it and prevail ? It is God that justifieth , who is he that condemneth ? ver . 34. By which Words , the Apostle clearly declareth , That Charges against the Elect , tho they may be brought against them , must needs prove ineffectual , as to their Condemnation ; 'cause their Lord God still will justifie for that Christ has died for them . Besides , a little to enlarge . The Elect are bound to God by a seven-fold Cord , and a three-fold one is not quickly broken . First , Election is eternal , as God himself , and so without Variableness , or Shadow of Change. And hence it is called an eternal Purpose , and a Purpose of God that must stand , Eph. 3.11 . Rom. 9.11 . Secondly , Election is absolute , not conditional . And therefore cannot be overthrown by the Sin of the Man who is wrapt up therein . No Works foreseen to be in us , was the Cause of God's chusing of us . No Sin in us shall frustrate or make Election void . Who shall lay any thing to the Charge of God's Elect ? It is God that justifieth , Rom. 9.11 . chap. 11.6 , 7. Thirdly , By the Act of Election the Children are involved , wrapt up , and covered in Christ ( he hath chosen us in him ) not in our selves , not in our Vertues , no not for , or because of any thing , but of his own Will , Eph. 1.4 , 5 , 6 , 7 , 8 , 9. Fourthly , Election includeth in it a permanent Resolution of God to glorifie his Mercy on the Vessels of Mercy , Thus fore-ordained unto Glory , Rom. 9.15 , 18 , 23. Fifthly , By the Act of electing Love it is concluded , that all things whatsoever , shall work together for the Good of them whose Call to God , is the Fruit of this Purpose ; this eternal Purpose of God , Rom. 8.28 , 29 , 30. Sixthly , The Eternal Inheritance is , by a Covenant of free and unchangeable Grace , made over to those thus chosen . And to secure them from the Fruits of Sin , and of the Malice of Satan it is sealed by this our Advocate 's Blood as he is Mediator of this Covenant : Who also is become surety to God for them , to wit , to see them forth-coming at the great Day , and to set them then safe and sound before his Fathers Face after the Judgment is over , Rom. 9.24 . Heb. 9.15 . chap. 7.22 . chap. 13.20 . chap. 9.17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. Joh. 10.28 , 29. Seventhly , By this Choice , Purpose , and Decree , the Elect , the concerned therein , have allotted them by God , and laid up for them in Christ , a Sufficiency of Grace , to bring them , through all Difficulties , to Glory . Yea and they ; every one of them , after the first Act of Faith , the which also they shall certainly attain , ( because wrapt up in the Promise for them ) are to receive the earnest and first Fruits thereof into their Souls , 2 Tim. 1.9 . Acts 14.22 . Eph. 1.4 , 5 , 13 , 14. Now , put all these things together , and then feel if there be not weight in this Plea of Christ against the Devil . He pleads God's Choice and Interest in his Saints against him , an Interest that is secured by the Wisdom of Heaven ; by the Grace of Heaven ; by the Power , Will , and Mercy of God in Christ. An Interest in which all the three Persons in the God-head have engaged themselves by mutual Agreement and Operation , to make good when Satan has done his All. I know there are some that object against this Doctrine , as false : But such perhaps are ignorant of some things else as well as of this . However they object against the Wisdom of God , whose truth it is , and against Christ our Advocate , whose Argument , as he is such , it is , yea , they labour , what in them lieth to wrest that Weapon out of his Hand , with which he so cudgelleth the Enemy , when , as Advocate , he pleadeth so effectually against him for the rescuing of us from the Danger of Judgement : Saying : The Lord rebuke thee , O Satan , even the Lord that hath chosen Jerusalem , rebuke thee . Secondly , As Christ , as Advocate , plead● against Satan , the Interest that his Father hath in his chosen . So also he pleads against him , by no less Authority , his own Interest in them . Holy Father , saith he , keep through thine own Name those whom thou hast given me , Joh. 17. 11. Keep them while in the World , from the Evil , the Soul-damning Evil of it . These Words are directed to the Father , but they are levelled against the Accusations of the Enemy , and were spoken here , to shew what Christ will do for his , against our Foe , when he is above . How , I say , he will urge , before his Father his own Interest in us , against Satan , and against all his Accusations when he brings them to the Bar of God's Tribunal with Design to work our utter Ruin. And is there not a great deal in it ? As if Christ should say , Father , my People have an Adversary who will accuse them for their Fault before thee ; but I will be their Advocate , and , as I have bought them of thee , I will plead my Right against him , Joh. 10.28 . Our English Proverb is , Interest will not lye . Interest will make a man do that which otherwise he would not . How many thousands are there for whom Christ doth not so much as once open his Mouth , but leaves them to the Accusations of Satan , and to Ahab's Judgment , nay a worse , because there is none to plead their Cause ? And why doth not he concern himself with them , but because he is not interested in them ? I pray not for the World , but for those thou hast given me , for they are thine , And all mine are thine , and I am glorified in them , Joh. 17.9 , 10. Suppose so many Cattel in such a Pound , and one goes by , whose they are not ; doth he concern himself ? No , he beholds them and goes his way . But suppose that at his Return he should find his own Cattel in that Pound ; would he now carry it toward them as he did unto the other ? No , no. He has Interest here : they are his that are in the Pound : Now he is concerned , now he must know who put them there , and for what Cause too they are served as they are . And if he finds them rightfully there , he will fetch them thence by Ransom ; but if wrongfully he will replevy them , and stand a Tryal at Law with him that has thus illegally pounded his Cattel . And thus it is 'twixt Jesus Christ and his , he is interested in them , the Cattel are his own , his own Sheep , Joh. 10.3 , 4. but poundded by some other by the Law , or by the Devil . If pounded by the Law , he delivereth them by Ransom ; if pounded by the Devil , he will replevy them , stand a Tryal at Law for them , and will be against their Accuser , their Advocate himself . Nor can Satan withstand his Plea , though he should against them join Argument with the Law , for as much as has been prov'd before , he can and will by what he has to produce and plead of his own , save his from all Trespasses , Charges , and Accusations . Besides all Men know that a Man's proper Goods are not therefore forfeited , because they commit many , and them too great Transgressions . And if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Now the Strength of this Plea thus grounded upon Christ's Interest in his People , is great : And hath many weighty Reasons on it's side , as , First , They are mine : Therefore in Reason at my Dispose not at the Dispose of an Adversary . For while a thing can properly be called mine , no Man has therewith to do but my self ; nor doth ( a Man , nor ) Christ lose his Right to what he has by the Weakness of that thing which is his proper Right . He therefore as an Advocate , pleadeth Interest ; his own Interest in his People , and Right must with the Judge of all the Earth take Place . Shall not the Judge of all the Earth do right ? Gen. 18.25 . Secondly , They cost him dear , and that which is dear bought is not easily parted with , 1 Cor. 6.20 . They were bought with his Blood , Eph. 1.7 . 1 Pet. 1.18 , 19. they were given him for his Blood , and therefore are dear Children , Eph. 5.1 . For they are his by the highest Price . And this Price he as Advocate pleadeth against the Enemy of our Salvation : Yea I will add , they are his , because he gave his All for them , 2 Cor. 8.9 . when a Man shall give his All for this or that , then that which he so hath purchased , is become his All. Now Christ has given his all for us , he made himself poor for us , Eph. 1.23 . Wherefore we are become his All , his Fulness , and so the Church is called . Nay further . Christ likes well enough of his Purchace , though it hath cost him his All. The Lines , says he , are fallen to me in pleasant Places , I I have a goodly Heritage , Psal. 16. Now put all these things together , and there is a strong Plea in them . Interest , such an Interest , will not be easily parted with . But this is not all ; for , Thirdly , As they cost him dear , so he hath made them near to himself , near by way of Relation . Now that which did not only cost dear , but that by way of Relation is made so : That a Man will plead heartily for . Said David to Abner , Thou shalt not see my Face , except thou first bring Michal Saul's Daughter , when thou comest to see my Face , 2 Sam. 3.13 , 14. Saul's Daughter cost me dear ; I bought her with the jeopardy of my Life : Saul's Daughter is near to me , she is my beloved Wife . He pleaded hard for her because she was dear and near unto him . Now , I say , the same is true in Christ. His People cost him dear , and he hath made them near unto him ; wherefore , to plead Interest in them , is to hold by an Argument that is strong . 1. They are his Spouse , and he hath made them so . They are his Love , his Dove , his Darling , and he accounts them so . Now should a wretch attempt in open Court to take a Man's Wife away from him , how would this cause the Man to plead ! Yea , and what Judge , that is just , and knows that the Man has this Interest in the Woman pleaded for , would yield to , or give a Verdict for the Wretch against the Man , whose Wife the Woman is ? Thus Christ in pleading Interest , in pleading [ thou gavest them me ] pleads by a strong Argument ; an Argument that the Enemy cannot invalidate . True , were Christ to plead this before a Saul , 1 Sam. 25.44 . or before Sampson's Wives Father , the Philistian , Judg. 14.20 . perhaps such treacherous Judges would give it against all Right . But I have told you the Court in which Christ pleads , is the Highest and the Justest , and that from which there can be no Appeal . Wherefore Christ his Cause ; and so , the Cause of the Children of God , must be tryed before , their Father , from whose Face to be sure , just Judgment shall proceed . But , 2. As they are called his Spouse , so they are called his Flesh , and Members of his Body , 1 Cor. 12.27 . Now , said Paul to the Church , Ye are the Body of Christ and Members in particular , Eph. 5.30 . This Relation also makes a Man plead hard . Were a Man so plead far a Limb , or a Member of his own , how would he plead ! What Arguments would he use ! and what Sympathy and feeling would his Arguments flow from ! I cannot lose a Hand , I cannot lose a Foot , cannot lose a Finger : Why , Saints are Christ's Members , his Members are of himself . With what Strength of Argument would a Man plead the Necessaryness of his Members to him , and the Vnnaturalness of his Adversary in seeking the Destruction of his Members , and the Deformity of his Body . Yea , a Man would shuck , and cringe , and weep , and intreat , and make Demurrs and Halts , and Delays to a thousand Years ( if possible ) before he would lose his Members , or any one of them . But I say , how would he plead , and Advocate it , for his Members , if Judge , and Law , and Reason , and Equity were all on his side ; and if by the Adversary there could be nothing urged , but that against which the Advocate had long before made Provision for the effectual Overthrow thereof ? And all this is true as to the Case that lies before us . Thus we see what Strength there lieth in this second Argument that our Advocate bringeth for us against the Enemy . They are his Flesh and Bones , his Members : He cannot spare them : He cannot spare this , because ; nor that , because ; nor another because ; nor any because they are his Members . As such they are lovely to him , as such they are useful to him , as such they are an Ornament to him : Yea , tho in themselves they are feeble , weak , and through Infirmity much disabled from doing as they should . Thus If any Man sin , we have an Advocate with the Father , Jesus Christ ●he righteous . But , Fourthly , As Christ , as Advocate , pleads for us against Satan , his Fathers Interest in us , ●nd his own : So he pleadeth against him ●hat Right and property that he hath in Heaven to give it to whom he will. He has a Right to Heaven , as Priest and King ; it is ●is also by Inheritance . And since he will be ●o good a Benefactor to bestow this House ●n some Body ; but not for their Deserts , ●ut not for their Goodness : And since again ●e has to that end spilt his Blood for , and ta●en a Generation into Covenant-Relation to ●im that it might be bestowed on them , it ●●all be bestowed on them : And he will ●ead this if there be need , if his People sin 〈◊〉 if their Accuser seeks , by their Sin , their Ruin and Destruction . Father , saith he , I will that those whom thou hast given me , be with me where I am , that they may behold my Glory , Joh. 17.24 . Which thou hast given me . Christ's Will , is the Will of Heaven , the Will of God ; shall not Christ then prevail ? I will , saith Christ ; I will , saith Satan : But whose Will shall stand ? 'T is true , Christ in the Text speaks more like an Arbitrator than an Advocate : More like a Judge than one pleading at a Bar. I will have it so , I judge that so it ought to be and must . But there is also something of Plea in the Words both before his Father , and against our Enemy . And therefore he speaketh like one that can plead and determine also , yea like one that has Power so to do . But shall the Will of Heaven stoop to the Will of Hell ? Or the Will of Christ to the Will of Satan ? Or the Will of Righteousness to the Will of Sin ? Shall Satan , who is God's Enemy , and whose Charge wherewith he chargeth us for Sin , and which is grounded not upon Love to Righteousness , but upon Malice against God's Designs of Mercy , against the Blood of Christ , and the Salvation of his People : I say , shall this Enemy and this charge prevail with God against : the well-grounded Plea of Christ , and against the Salvation of God's Elect ! and so keep us out of Heaven ? No , no , Christ will have it otherwise . He is the great Donator , and his Eye is good . True , Satan was turned out of Heaven for that he sinned there , and we must be taken into Heaven tho we have sinned here ; this is the Will of Christ and as Advocate he pleads it against the Face and Accusation of our Adversary . Thus , If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Fifthly . As Christ , as Advocate pleadeth for us against Satan , his Father's Interest in us and his own ; and pleadeth also what Right he has to dispose of the Kingdom of Heaven : So he pleadeth against this Enemy , that Malice and Enmity that is in him , and upon which chiefly his Charge against us is grounded , to the Confusion of his Face . This is evident from the title that our Advocate bestows upon him while he pleads for us against him . The Lord rebuke thee , O Satan ; O Enemy saith he . For Satan is an Enemy , and this Name given him signifies so much . And Lawyers , in their Pleas , can make a great Matter of such a Circumstance as this , Saying , My Lord , we can prove that what is now pleaded against the Prisoner at the Bar , is of meer Malice and Ha●red , that has also of a long time lain burning and raging in his Enemy'● Breast against him . This I say will greatly weaken the Plea and Accusation of an Enemy ▪ But , says , Jesus Christ , Father , here is a Plea brought in against my Joshua that cloaths him with filthy Garments : But it is brought in against him by an Enemy , by an Enemy in the Supe●lative or highest Degree . One that hates Goodness worse than he , and that loveth Wickedness more than the Man against whom at this time he has brought such an heinous Charge . Then leaving with the father the Value of his Blood for the Accused , he turneth him to the Accuser and pleads against him as an Enemy . O Satan ! Thou that accusest my Spouse , my Love , my Members , art , Satan , an Enemy : But it will be Objected , That the things charged are true Grant it . Yet what Law takes Notice of the Plea of one who doth professedly act as an Enemy , because 't is not done of Love to Truth , and Justice , and Righteousness , nor intended for the Honour of the King , nor for the good of the Prosecuted ; but to gratifie Malice , and Rage and meerly to kill and destroy . There is therefore a great deal of Force , and Strength in an Advocate ●s pleading of such a Circumstances against an Accuser : Specially when the Crimes now charged are those and only those for which the Law in the due execution of it has been satisfied before , wherefore now a Lawyer has double and treble ground of Matter to plead for his Client against his Enemy . And this Advantage against him has Jesus Christ. Besides , 't is well known that Satan as to us , is the original Cause of those very Crimes for which he accuses us at the Bar of God's Tribunal . Not to say any thing of how he cometh to us , sollicites us , tempts us , flatters us , and always ( in a manner ) lies at us to do those wicked things , for which he so hotly pursues us to the Bar of the Judgment of God. For tho 't is not meet for us thus to plead , to wit , laying that Fault upon Satan but rather upon our selves ; yet our Advocate will do it , and make work of it too before God. Simon , Simon , Satan has desired to have thee , that he might sift thee as Wheat , but I have pray'd for thee that thy Faith fail not , Luk. 22.31.32 . He maketh here mention of Satan's Desires , by way of Advantage against him ; and doubtless so he did in his Prayer with God for Peter's Preservation . And what he did here , while on Earth , as a Saviour in general , that he doth now in Heaven as a Priest , and an Advocate in special . I will further suppose that which may be supposed , and that which is suitable to our Purpose . Suppose therefore that a Father that has a Child whom he loveth , but the Child has not half that Wit that some of the Family hath ; ( and I am sure that we have less Wit than Angels ) and suppose also that some bad minded Neighbour , by tampering with , tempting of , and by unwearied Sollicitations should prevail with this Child to steal something out of his Father's House , or Grounds , and give it unto him : And this he doth on purpose to set the Father against the Child . And suppose again that it comes to the Fathers Knowledge that the Child through the Allurements of such an one has done so and so against his Father ; Will he therefore disinherit this Child ? Yea suppose again that he that did tempt this Child to steal should be the first that should come to accuse this Child to its Father , for so doing , would the Father take Notice of the Accusation of such an one : No verily ; we , that are evil , can do better than so . How then should we think , That the God of Heaven should do such a thing , since also we have a Brother that is wise , and that will , and can plead the very Malice of our Enemy , that doth to us all these things , against him , for our Advantage ? I say , this is the Sum of this fifth Plea of Christ our Advocate , against Satan . O Satan , says he , Thou art an Enemy to my People , thou pleadest not out of Love to Righteousness , nor to reform , But to destroy my Beloved , and Inheritance . The Charge wherewith thou chargest my People , is thine own , Joh. 8.44 . not only as to a matter of Charge ; but the things that thou accusest them of , are thine ; Thine , in the Nature of them : Also thou hast tempted , allured , flattered and daily laboured with them , to do that , for which , now , thou so willingly wouldest have them destroyed . Yea , all this hast thou done of Envy to my Father , and to Godliness ; of Hatred to me and my People , and that thou mightest destroy others besides , 1 Chron. 21.1 . And now what can this Accuser say ? Can he excuse himself ? Can he contradict our Advocate ? He cannot . He knows that he is a Satan , an Enemy , and , as an Adversary , has he sown his Tares among the Wheat , that it might be rooted up : But he shall not have his End , his Malice has prevented him , and so has the Care and Grace of our Advocate : The Tares therefore he shall have returned to him again , but the Wheat for all this shall be gathered into God's Barn , Mat. 13.25 , 26 , 27 , 28. Thus therefore our Advocate makes Use , in his Plea against Satan , of the Rage and Malice that is the Occasion of the Enemies Charge , wherewith he accuseth the Children of God. Wherefore when thou readest these Words , [ O Satan ] say with thy self , Thus Christ our Advocate accuseth our Adversary of Malice and Envy against God and Goodness , while he accuseth us of the Sins which we commit , for the which we are sorry , and Christ has paid a Price of Redemption : And ( thus ) If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Sixthly , Christ , when he pleads as an Advocate for his People in the Presence of God , against Satan , He can plead those very Weaknesses of his People , for which Satan would have them damned , for their Relief and Advantage . Is not this a Brand plucked ●ut of the Fire . This is part of the Plea of our Advocate against Satan for his Servant Joshua , when he said , The Lord rebuke thee , O Satan , Zech. 3.2 . Now to be a Brand pluckt out of the Fi●e , is to be a Saint impared , weakned , defiled , and made imperfect by Sin. For so also the Apostle means when he saith , And others save with Fear , pulling them out of the Fire ; hate●ng even the Garment spotted by the Flesh , Jude 23. By Fire , in both these Places we are to understand Sin : For that it burns and consumes as Fire , Rom. 1.27 . Wherefore a Man is said to burn , when his Lusts are strong upon him ; and to burn in Lusts to others , when his wicked Heart runs wickedly after them , 1 Cor. ● . 9 . Also when Abraham said , I am but Dust and Ashes , Gen. 18.27 . he means , he was but what Sin had left : Yea he had something of the Smutch and besmearings of Sin yet upon him . Wherefore it was a Custom with Israel , in Days of old , when they set Days apart for Co●fession of Sin , and Humiliation for the same , to sprinkle themselves with , or to wallow in Dust and Ashes , Est. 4.1 , 3. Jer. 6.26 . Job 30.9 . chap. 42.6 . as a token that they did confess , that they were but what Sin had left , and that they also were defiled , weakned and polluted by it . This then is the next Plea of our goodly Advocate for us . O Satan , This is a Brand plucked out of the Fire . As who should say , thou objectest against my Servant Joshua , That he is black like a Coal , or that the Fire of Sin , at times , is still burning in him . And what then , the Reason why he is not totally extinct as tow , is not thy Pity , but my Father's Mercy to him : I have plucked him out of the Fire , yet not so out , but that the smell thereof is yet upon him ; and my Father and I , we consider his Weakness , and pity him . For since he is as a Brand pulled out ; can it be expected by my Father or me , that he should appear before us as clear , and do our biddings as well as if he had never been there ? This is a Brand plucked out of the Fire , and must be considered as such , and must be born with as such . Thus , as Mephibosheth pleaded for his Excuse , His Lameness , 2 Sam. 17.24 , 25 , 26. So Christ pleads the Infirm , and indigent Condition of his People , against Satan , for their Advantage . Wherefore Christ , by such Pleas as these for his People , doth yet further shew the Malice of Satan , ( for all this Burning comes through him ) yea , and by it he moveth the Heart of God to pity us , and yet to be gentle , and long suffering , and merciful to us . For Pity and Compassion are the Fruits of the yearning of God's Bowels towards us , while he considereth us as infirm and weak and subject to Slips and Stumbles , and Falls , because of Weakness . And that Christ our Advocate by thus pleading doth turn things to our Advantage , consider , 1. That God is careful that through our Weakness our Spirits do not fail before him when he chides , Isa. 57.16 , 17 , 18. 2. He stays his rough Wind in the Day of his East Wind , Isa. 27.7 , 8 , 9. and debates about the Measure of Affliction , when for sin we should be chastened , lest we should sink thereunder . 3. He will not strictly mark what 's done amiss because if he should , we cannot stand , Psal. 130.3 . 4. When he threatneth to strike , his Bowels are troubled , and his Repentings are kindled together , Hos. 11.8 , 9. 5. He will spin out his Patience to the utmost length , because he knows we are such Bunglers at doing , Jer. 9.24 . 6 He will accept of the Will for the Deed , because he knows that Sin will make our best Performances imperfect , 2 Cor. 8.12 . 7. He will count our little a very great deal , for that he knows we are so unable to do any thing at all , Job 1.21 . 8. He will excuse the Souls of his People , and lay the Fault upon their Flesh ( which has greatest Affinity with Satan ) if through Weakness and Infirmity we do not do as we should , Mat. 26.41 . Rom. 7. Now , as I said , all these things happen unto us , both Infirmities and Pity , because , and for that we were once in the Fire , and for that the Weakness of Sin abides upon us to this Day . But none of this Favour could come to us , nor could we , by any Means , cause that our Infirmities should work for us thu● advantageously : But that Christ our Advocate stands our Friend , and pleads for us as he doth . But again , before I pass this over , I will , for the clearing of this , present you with a few more Considerations , which are of ano●her Rank : to wit that Christ our Advocate , as such , makes mention of our Weaknesses so against Satan , and before his Father , as to turn all to our Advantage . 1. We are therefore to be saved by Grace , because , by Reason of Sin we are disabled from keeping of the Law , Deut. 9.5 . Isa. 64.6 . 2. We have given unto us the Spirit of Grace to help , because we can do nothing that 's good without it , Eph. 2.5 . Rom. 8.26 . Ezek. 16.8 . 3. God has put Christ's Righteousness upon us to cover our Nakedness therewith , because we have none of our own to do it withal , Phil. 3.7 , 8. 4. God alloweth us to ride in the Bosom of Christ to the Grave , and from thence in the Bosom of Angels to Heaven , because our own Legs are not able to carry us th●ther , Isa. 40.11 . chap. 46.4 . Psal. 67.17 . Luk. 16.22 . 5. God has made his Son our Head , our Priest , our Advocate , our Saviour , our Captain that we may be delivered from all the Infirmities , and all the Fiends that attend us and that plot to do us Hurt , Eph. 1.22 . Col. 1.18 . Heb. 7.12 . 6. God has put the fallen Angels into Chains , 2 Pet. 2.4 . Rev. 20.1 , 2. that they night not follow us too fast , and has inlarged us , Psal. 34.7 . and directed our Feet in the way of his Steps , that we may haste us to the strong Tower , and City of Refuge for Succour and Safety : And has given good Angels a Charge to look to us , Heb. 1 14. 7. God has promised , That we , at our counting days shall be spared , as a Man spareth his own Son that serves him , Mal. 3.17 . Now , from all these things , it appears that we have Indulgence at God's Hand , and that our Weaknesses , as our Christ manages the Matter for us , are so far off from laying a Block or Bar in the Way to the Enjoyment of Favour , that , they also work for our good : Yea , and Gods Foresight of them , has so kindled his Bowels and Compassions to us , as to put him upon devising of such things for our Relief , which , by no means could have been , had not Sin been with us in the World : And had not the best of the Saints been as a Brand plucked out of the Burning . I have seen Men ( and yet they are worse than God ) take most care of , and also best provide for those of their Children , that have been most infirm and helpless : ( And our Advocate shall gather his Lambs with his Arm , and carry them in his Bosom . ) Yea , and I know that there is such an Art in shewing and making mention of Weaknesses , as shall make the Tears stand in a Parents Eyes , and as shall make him search to the bottom of his Purse , to find out what may do his Weakling good . Christ also has that excellent Art , as he is an Advocate with the Father for us : He can so make mention of us , and of our Infirmities , while he pleads afore God , against the Devil , for us ; that he can make the Bowels of the Almighty yearn towards us , and to wrap us up in their Compassions . You read much of the pity , Compassion , and of the yearning of the Bowels of the mighty God towards his People : All which , I think , is kindled , and made burn towards us , by the pleading or our Advocate . I have seen Fathers offended with their Children ; but when a Brother has turned a skilful Advocate , the Anger has been appeased , and the means have been concealed . We read but little of this Advocate 's Office of Jesus Christ ; yet much of the Fruit of it is extended to the Churches . But as the Cause of Smiles , after Offences committed , is made manifest afterward ; so at the Day when God will open all things , we shall see , how many times our Lord as an Advocate pleaded for us , and redeemed us by his so pleading into the injoyment of Smiles and Imbraces , who for Sin , but a while before , were under Frowns and Chastisements . And thus much for the making out , how Christ doth manage his Office of being an Advocate for us with the Father . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . And I shall come now to the Third Head , to wit , To shew you more particularly , who they are , that have Jesus Christ for their Advocate . In my handling of this Head , I shall shew , 1. That this Office of an Advocate , differeth from that of a Priest , and how . 2. I shall shew yout how far Christ extendeth this his Office of Advocateship . I mean in Matters concerning the People of God : And then , 3. I shall come more directly , to shew who they are that have Christ for their Advocate . For the first of these , That this Office of Christ as an Advocate , differeth from that of a Priest. That he is a Priest , a Priest for ever , I heartily acknowledge : But that his Priesthood and Advocateship should be one and the self-same Office , I cannot believe . 1. Because they differ in Name . We may as well say a Father , as such , is a Son ; or , That Father , and Son is the self same Relation ; as , say a Priest and an Advocate , as to Office , are but one and the same thing . They differ in Name as much as Priest and Sacrifice do . A Priest is one , and a Sacrifice is another ; and tho Christ is Priest , and Sacrifice too ; yet as a Priest he is not a Sacrifice , nor as a Sacrifice , a Priest. 2. As they differ in Name , so they differ in the Nature of Office. A Priest is to slay a Sacrifice , an Advocate is to plead a Cause . A Priest is to offer his Sacrifice , to the end , that by the Merit thereof , he may appease : An Advocate is to plead , to plead according to Law. A Priest is to make Intercession by Virtue of his Sacrifice , an Advocate is to plead Law , because Amends is made . 3. As they differ in Name , and Nature , so they also differ as to their Extent . The Priesthood of Christ extendeth it self to the whole of God's Elect ; whether called or in their Sins : But Christ as Advocate pleadeth only for the Children . 4. As they differ in Name , in Nature , and Extent , so they differ as to the Persons , with whom they have to do . We read not any where that Christ , as Priest , has to do with the Devil , as an Antagonist : But as an Advocate he hath . 5. As they differ in these , so they differ as to the Matters about which they are imployed . Christ as Priest concerns himself with every wry thought , and also with the least Imperfection or Infirmity that attends our most holy things ; but Christ as Advocate doth not so , as I have already shewed . 6. So that Christ , as Priest , goes before , and Christ , as an Advocate , comes after ; Christ as Priest , continually interceeds , Christ as Advocate , in Case of great Transgression , pleads : Christ as Priest has need to act always ; but Christ , as Ad●ocate , sometimes only . Christ , as Priest , acts in times of Peace ; but Christ , as Advocate , in times of Broils , Turmoils and sharp Contentions . Wherefore Christ , as Advocate , is , as I may call him , a Reserve . And his time is then to arise , to stand up and plead , when his are cloathed with some filthy Sin , that of late , they have fallen into , as David , Joshua , or Peter . When some such thing is committed by them , as ministreth to the Enemy a shew of Ground , to question the truth of their Grace . Or when 't is a Question , and to be bebated , whether it can stand with the Laws of Heaven , with the Merits of Christ , and the Honour of God that such an one should be saved ? Now let an Advocate come forth , now let him have time to plead , for this is a fit Occasion , for the Saints Advocate to stand up to plead for the Salvation of his People . But , Secondly , I come next to shew you , How far this Office of an Advocate is extended . I hinted at this before , so now shall be the more brief . 1. By this Office , he offereth no Sacrifice , he only as to Matter of Justice , pleads the Sacrifice offered . 2. By this Office , he obtains the Conversion of none : He only thereby , secureth the converted from the Damnation , which their Adversary , for Sins after Light and Profession endeavoureth to bring them to . 3. By this Office he prevents not temporal Punishment : But by it , he chiefly preserveth the Soul from Hell. 4. Be this Office , he brings in no justifiing Righteousness for us ; he only , thereby , prevaileth to have the Dispose of that brought in by himself , as Priest , for the justifiing of those by a new , and fresh Act , who had made their Justification doubtful by new Falls into Sin. And this is plain in the History of our Joshua , Zech. 3. o often mentioned before . 5. As Priest he hath obtained eternal Redemption for us ; and as Advocate he by Law maintaineth our Right thereto , against the Devil and all his Angels . I come now to shew you , Who they are that have Jesus Christ for their Advocate . And this I shall do first more generally , and then shall be more particular and distinct about First , more generally . They are all the truly Gracious ; those that are the Children by Adoption : And this the Text affirmeth ; I wri●e unto you , little Children , that you sin not : And if any Man sin , we have on Advocate with the Father , Jesus Christ the righteous . They are then the Children , the Children by Adoption , that are the Persons concerned in the Advocateship of Jesus Christ. The Priesthood of Christ extendeth it self to the whole Body of the Elect ; but the Advocateship of Christ doth not so , this is further cleared , by this Apostle , and that in this very Text , if you consider , what immediately follows . We have an Advocate , says he , and he is also the Propitiation for our Sins . He is our Advocate and also our Priest. As an Advocate , ours only ; but as a Propitiation , not ours only , but also for the Sins of the whole World ; to be sure , for the Elect throughout the World , and they that will extend i● further , let them . And I say again , had he not intended that there should have been a straighter Limit put to the Advocateship of Christ , than he would have us put to his Priestly Office , What needed he , when he speaketh of the Propitiation which relates to Christ as Priest , have added , And not for ours only ? As an Advocate then , he ingageth for us that are Children ; and as a Priest too , he hath appeased God's Wrath for our Sins . But , as an Advocate , his Offices are confined to the Children only , but as a Priest he is not so . He is the Propitiation for our Sins , and not for ours only . The Sense therefore of the Apostle should , I think , be this : That Christ , as a Priest , hath offered a Propitiatory Sacrifice for all ; but , as an Advocate , he pleadeth only for the Children . Children , we have an Advocate to our selves , and he is also our Priest ; but as he is a Priest , he is not ours only , but maketh , as such , amends for all that shall be saved . The Elect therefore have the Lord Jesus for their Advocate then and only then when they are , by calling , put among the Children , because as Advocate he is peculiarly the Childrens . My little Children we have an Advocate . Object . But he also saith , if any Man sin , we have an Advocate . Any Man that sinneth seems by the Text , notwithstanding what you say , to have an Advocate with the Father . Answ. By any Man , must not be meant , any of the World , nor any of the Elect ; but any Man in Faith and Grace : For he still limits this general Term of [ any Man ] with this Restriction [ we . ] Children , if any Man sin , we have an Advocate . We , any Man of us . And this is yet further made appear ; since he saith that it is to them he writes , not only here , but further in this Chapter . I write unto you , little Children : I write unto you , Fathers : I write unto you , young Men , ver . 12 , 13 , 14. These are the Persons intended in the Text. For under these three Heads , are comprehended all Men : For they are either Children , and so Men in Nature , or young Men , and so Men in Strength , or else they are Fathers , and so aged , and of Experience . Add to this , by [ any Man ] that the Apostle intendeth , not to enlarge himself beyond the Persons that are in Grace ; but to supply what was wanting by that Term , [ little Children , ] for since the strongest Saint may have need of an Advocate , as well as the most feeble of the Flock ; why should the Apostle leave it to be so understood , as if the Children and the Children only , had an Interest in that Office ? Wherefore after he had said , my little Children , I write unto you , that you sin not , he then adds with Enlargement , And if any Man sin , we have an Advocate with the Father . Yet the little Children may well be mentioned first , since they most want the Knowledge of it , are most feeble , and so by Sin , may be forced most frequently to act Faith on Christ as Advocate : Besides , they are most ready through Temptation to question whether they have so good a Right to Christ in all his Offices , as has better and more well grown Saints : and therefore , they , in this the Apostles Salutation , are first set down in the Catalogue of Names . My little Children , I write unto you that ye sin not , And if any Man sin , we have an Advocate with the Father Jesus Christ the righteous . So then , the Children of God are they , who have the Lord Jesus , an Advocate ●or them with the Father . The least and biggest , the oldest and youngest , the feeblest and the strongest ; all the Children have an Advocate with the Father , Jesus Christ the righteous . First , Since then the Children have Christ for their Advocate ; art thou a Child ? Art thou begotten of God by his Word ? Jam. 1.18 . Hast thou in thee the Spirit of Adoption ? Gal. 4.6 . Can'st thou in Faith , say , Father , Father , to God ? Then is Christ thy Advocate . Thine Advocate , Now to appear in the Presence of God for thee , Heb. 9.24 . To appear there , and to plead there , in the Face of the Court of Heaven for thee : To plead there against thine Adversary , whose Accusations are dreadful , whose Subtilty is great , whose Malice is inconceivable , and whose Rage intolerable : To plead there before a just God , a righteous God a Sin revenging God : Before whose Face thou wouldst die , if thou wast to shew thy self , and , at his Bar to plead thine own Cause . But , Secondly , There is a difference in Children , some are bigger than some : There are Children , and little Children . My little Children I write unto you . Little Children . Some of the little Children can neither say Father , nor so much as know that they themselves are Children . This is true in Nature , and so it is in Grace . Wherefore , notwithstanding what was said under the first Head , it doth not follow , that if I be a Child I must certainly know it , and also be able to call God Father . Let the first then serve to poise and balance the Confident ones , and let this be for the Relief of those more feeble . For they that are Children , whether they know it or no , have Jesus Christ for their Advocate . For Christ is assigned to be our Advocate by the Judge , by the King , by our God and Father , altho we have not known it . True , at present , there can come from hence , to them that are thus concerned in the Advocateship of Christ , but little Comfort , but yet it yields them great Se●urity . They have an Advocate with the Father , Jesus Christ the righteous . God knows this , the Devil feels this , and the Children shall have the Comfort of it afterwards . I say the time is coming when they shall know , that even then , when they knew it not , they had an Advocate with the Father : An Advocate who was neither loth nor afraid , nor ashamed to plead for their Defence , against their proudest Foe . And will not this , when they know it yield them Comfort ? Doubtless it will , yea more , and of a better kind than that which flows from the Knowledge that one is born to Crowns and Kingdoms . Again , As he is an Advocate for the Children , so he is also , as afore was hinted , for the strong and experienced . For no Strength , in this World , secureth from the Rage of Hell ; nor can any Experience while we are here fortifie us against his Assaults . There is also an Incidency in the best to sin , and the bigger Man the bigger Fall ; for , the more hurt , and the greater Damage . Wherefore , it is of as absolute Necessity that an Advocate be provided for the strong , as for the weak . Any Man : He that is most holy , most reformed , most refined , and most purified , may as soon be in the Dirt as the weakest Christian. And , so far as I can see , Satan's Design is against them most . I am sure the greatest Sins have been committed by the biggest Saints . This way-faring Man came to David's House , and when he stood up against Israel he provoked David to number the People 2 Sam. 12.4 , 7. 1 Chr. 21.1 . wherefore they have as much need of an Advocate , as have the youngest , and most feeble of the Flock . What a Mind had he to try a Fall with Peter ? and how quickly did he break the Neck of Judas ? The like , without Doubt , he had done to Peter , had not Jesus , by stepping in , prevented . As long as Sin is in our Flesh , there is danger . Indeed he saith of the young Men that they are strong , and that they have overcome the wicked one ; but he doth not say , they have kill'd him ; as long as the Devil is alive there is Danger ; and though a strong Christian may be too hard for , and may overcome him in one thing , he may be too hard for , yea and may overcome him , two for one afterwards . Thus he served David , and thus he served Peter ; and thus he , in our Day , has served many more . The strongest are weak , the wisest are Fools , when suffered to be sifted as Wheat , in Satan's Sieve : Yea and have often times been so proved to the wounding of their great Hearts , and the Dishonour of Religion . To conclude this ; God , of his Mercy , hath sufficiently declared the Truth of what I say , by preparing for the best , the strongest , and most sanctified , as well as for the least , weakest , and most feeble Saint , an Advocate . My little Children , I write unto you that you sin not , And if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Obj. But some may object , That what has been said , as to discovering for whom Christ is an Advocate , has been too general , and therefore would have me come more to particulars , else they can get no Comfo●t . Ans. Well , inquiring Soul , so I will ; and therefore harken to what I say . First , Wouldest thou know whether Christ is thine Advocate or no ? I ask , Hast thou entertain'd him so to be ? When men have Sutes of Law depending , in any of the King's Courts above , they entertain their Attorney , or Advocate to plead their Cause , and so he pleads for them . I say hast thou entertained Jesus Christ for thy Lawyer to plead thy Cause ? Plead my Cause , O God , said David , Psal. 35.1 . and again , Lord , plead thou my Cause , Psal. 43.1 . This therefore is the first thing that I would propound to thee . Hast thou with David entertained him for thy Lawyer , or with good Hezekiah , cried out , O Lord , I am oppressed , undertake for me , Isa. 38.14 . What sayst thou , Soul ? Hast thou been with him , and prayed him to plead thy Cause , and cryed unto him to undertake for thee ? This I call entertaining of him to be thine Advocate . And I chuse to follow the Similitude , both because the Scripture seems to smile upon such a way of Discourse , and because thy question doth naturally lead me to it . Wherefore I ask again , hast thou been with him ? Hast thou entertained him ? Hast thou desired him to plead thy Cause ? Quest. Thou wilt say unto me , How should I know that I have done so ? Answ. I answer , art thou sensible that thou hast an Action commenced against thee in that high Court of Justice that is above ? I say art thou sensible of this ? For the Defendants ( and all Gods People are Defendants ) do not use to entertain their Lawyers , but from Knowledge , That an Action either is , or may be commenced against them , before the God of Heaven . If thou sayst , yea ; then I ask who told thee that thou standest accused for Transgression before the Judgment-Seat of God ? I say who told thee so ? hath the holy Ghost , hath the World , or hath thy Conscience ? For nothing else , as I know off , can bring such Tidings to thy Soul. Again , hast thou found a Failure in all others that might have been entertained to plead thy Cause ? Some make their Sighs , their Tears , their Prayers , and their Reformations , their Advocates ; Hast thou tryed these , and found them wanting ? Hast thou seen thy state to be desperate , if the Lord Jesus doth not undertake to plead thy Cause ? for Jesus is not entertained so long as Men can make shift without him : But when it comes to this Point I perish for-ever notwithstanding the Help of all , if the Lord Jesus steps not in : Then Lord Jesus , Lord Jesus , good Lord Jesus , undertake for me . Hast thou therefore been with Jesus Christ as concerned in thy Soul , as heartily concerned , about the Action that thou perceivest to be commenced against thee ? Quest. You will say , how should I know that ? Answ. I answer , Hast thou well considered the Nature of the Crime wherewith thou standest charged at the Bar of God ? Hast thou also considered the Justness of the Judge ? Again , I ask , hast thou considered what Truth , as to Matter of Fact , there is in the things whereof thou standest accused ? Also hast thou considered the Cunning , the Malice , and Diligence of thine Adversary with the Greatness of the Loss thou art like to sustain ? Shouldst thou with Ahab ( in the Book of Kings , ) 1 King. 22.17 , 18 , 19 , 20 , 21 , 22. or with the Hypocrites ( in the sixth of Isaiah ) , Isa. 6.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. have the Verdict of the Lord God go out from the Throne against thee ? I ask thee these Questions , because , if thou art , in the Knowledge of these things , to seek ; or if thou art not deeply concerned about the Greatness of the Damage that will certainly over-take thee , and that for-ever , ( shouldest thou be indeed accused before God and have none to plead thy Cause : ) Thou hast not , nor canst not , let what will come upon thee , have been with Jesus Christ to plead thy Cause ; and so , let thy Case be never so desperate , thou standest alone , and hast no Helper , Job 30.13 . chap. 9.13 . or if thou hast , they not being the Advocate of God's appointing , must needs fall with thee , and with thy Burden . Wherefore , consider of this seriously , and return thy Answer to God , who can tell if Truth shall be found in thy Answers better by far than any : For 't is he that tries the Reins , and the Heart , and therefore to him I referr thee . But , Secondly , Wouldest thou know whether Jesus Christ is thine Advocate ? Then : I ask again , hast thou Revealed thy Cause unto him ? I say hast thou Revealed thy Cause unto him ? For he that goeth to Law , for his Right , must not only go to a Lawyer , and say , Sir , I am in Trouble , and am to have a Tryal at Law with mine Enemy , pray undertake my Cause ; but he must also Reveal to his Lawyer his Cause . He must go to him , and tell him what is the Matter , how things stand , where the shooe pinches , and so . Thus did the Church of old , and thus doth every true Christian now . For tho nothing can be hid from him , yet he will have things out of thine own Mouth . He will have thee to Reveal thy Matters unto him , Mat. 20.32 . O Lord of Hosts , said Jeremy , that judgest righteously and tryest the Reins , and the Heart , let me see thy Vengeance on them , for unto thee have I revealed my Cause , Jer. 11.20 . And again , But O Lord of Hosts , that tryest the righteous , and seest the Reins and the Heart , let me see thy Vengeance on them , for unto thee have I opened my Cause , Chap. 20.12 . Seest thou here how Saints of old were wont to do ? How they did , not only in a general way intreat Christ to plead their Cause , but in a particular way , go to him and Reveal , or open their Cause unto him ? O 't is excellent to behold how some Sinners will do this , when they get Christ and themselves in a Closet alone . When they upon their bare Knees are pouring out of their Souls before him : Or like the Woman in the Gospel , telling of him all the Truth . Mark 5. O Saith the Soul , Lord , I am come to thee upon an earnest Business , I am arrested by Satan ; the Bailiff was mine own Conscience , and I am like to be accused before the Judgment-Seat of God ; my Salvation lies at Stake ; I am questioned for my Interest in Heaven ; I am afraid of , the Judge ; my Heart condemns me , 1 Joh. 3.20 . Mine Enemy is subtil , and wanteth not Malice to prosecute me to Death , and then to Hell. Also , Lord , I am sensible the Law is against me , for indeed I have horribly sinned ; and thus and thus have I done . Here I lie open to Law , and there I lie open to Law ; Here I have given the Adversary Advantage , and there he will surely have a hank against me : Lord I am distressed , undertake for me . And there are some things that thou must be acquainted with about thine Advocate , before thou wilt venture to go thus far with him . As , 1. Thou must know him to be a Friend and not an Enemy unto whom thou openest thy Heart ; and , until thou comest to know , That Christ is a Friend to thee , or to Souls in thy Condition , thou wilt never reveal thy Cause unto him : Not thy whole Cause unto him . And it is from this , That so many that have Soul-Causes hourly depending , before the Throne of God ; and that are in Danger , every day , of eternal Damnation , forbear to entertain Jesus Christ for their Advocate , and so wickedly conceal their Matters from him . But he that hideth his Sins shall not prosper , Prov. 28.13 . This therefore must first be believed by thee , before thou wilt reveal thy Cause unto him . 2. A Man , When his Estate is called into Question , I mean his Right and Title thereto , will be very cautious , specially if he also questions his Title to it himself , unto whom he reveals that Affair . He must know him to be one that is not only friendly , but faithful , to whom he reveals such a Secret as this . Why thus it is with Christ and the Soul. If the Soul is not somewhat perswaded of the Faithfulness of Christ , to wit , that if he can do him no good , he will do him no harm , he will never reveal his Cause unto him ; But will seek to hide his Counsel from the Lord. This therefore is another thing by which thou mayst know that thou hast Christ for thine Advocate ; If thou hast heartily , and in very Deed , revealed thy Cause unto him . Now they that do honestly reveal their Cause to their Lawyer , will endeavour to possess him , as I hinted before , with the worst : They will , with Words , make it as bad as they may , for , think they , by that Means I shall prepare him for the worst that mine Enemy can do . And thus Souls deal with Jesus Christ. See the fifty first Psalm , also the thirty eighth , with several others that might be named , and see if God's People have not done so . I said , saith David , That I would confess my Transgressions against my self , and thou forgavest the Iniquity of my Sin. But , Thirdly , Hast thou Jesus Christ for thine Advocate ? Or wouldst thou know if thou hast ? Then I ask again hast thou committed thy Cause to him ? When a Man entertains his Lawyer to stand for him and to plead his Cause , he doth not only reveal , but commit his Cause unto him . I would seek unto him , says Eliphas to Job , and unto him would I commit my Cause , Job 5.8 . Now there is a Difference betwixt revealing my Cause , and committing of it to a Man. To reveal my Cause , is to open it to one , and to commit it to him , is to trust it in his Hand . Many a Man will reveal his Cause to him unto whom he will yet be afraid to commit it . But now , he that entertains a Lawyer , to plead his Cause , doth not only reveal , but commit his Cause unto him : As suppose Right to his Estate be called into Question ; why then he not only reveals his Cause to his Lawyer , but puts into his Hands his Evidences , Deeds , Leases , Mortgages , Bonds , or what else he hath , to shew a Title to his Estate by . And thus doth the Christians deal with Christ : They deliver up all unto him , to wit , all their Signs , Evidences , Promises , and Assurances which they have thought they have had for Heaven and the Salvation of their Souls ; and have desired him to peruse , to search and try them every one , Psal. 139.23 . And if there be Iniquity in me , lead me in the way everlasting . This is committing of thy Cause to Christ , and this is the hardest Task of all : For the Man that doth thus , he trusteth Christ with all , and and implyeth that he will live and die , stand and fall , lose and win according as Christ will manage his Business , thus did Paul , 2 Tim. 1.12 . and thus Peter admonisheth us to do . Now he that doth this must be convinced , 1. Of the Ability of Jesus Christ to defend him : For a Man will not commit so great a Concern as his All is , to his Friend ; no , not to his Friend , be he never so faithful ; if he perceives not in him Ability to save him , and to preserve what he hath , against all the Cavils of an Enemy . And hence it is that the Ability of Jesus Christ as to the saving of his People , is so much insisted on in the Scripture : As , I have laid Help upon one that is mighty , Psal. 89.19 . I that speak in Righteousness , mighty to save , Isa. 63.1 . And again , I will send them a Saviour , and a great one , Chap. 19.20 . 2. As they must be convinced of his Ability to help them , so they must of his Courage . A Man that has Parts sufficient , may yet fail his Friend for want of Courage . Wherefore , the Courage and Greatness of Christ's Spirit , as to his undertaking of the Cause of his People , is also amply set out in Scripture . He shall not fail nor be discouraged until he hath set Judgment in the Earth : Vntil he hath brought Judgment into Victory Isa. 42.4 . Mat 12.20 . 3. They must also be convinced of his Willingness to do this for them ; for tho one be able , and of Courage sufficient , yet , if he is not willing to undertake ones Cause , what is it the better ? Wherefore he declareth his Willingness also , and how ready he is to stand up , to plead the Cause of the Poor , and of them that are in want . The Lord will plead their Cause , and spoil the Soul of those that spoiled them , Prov. 22.23 . 4. They must also be convinced of this , That Christ is tender and will not be offended at the Dulness of his Client . Some Men can reveal their Cause to their Lawyers , better than some , and are more serviceable and handy in that Affair than others , but , saith the Christian , I am dull , and sorry that way , will not Christ be shuff and shy of me because of this ? Honest Heart , he hath a Supply of thy Defects in himself , and knoweth what thou wantest , and where the Shooe pinches , though thou art not able distinctly to open Matters to him . The Child is prickt with a Pin , and lies crying in the Mothers Lap , but cannot shew to its Mother where the Pin is , but there is pity enough in the Mother to supply this Defect of the Child : Wherefore she undresses it , opens it , searches every Clout from Head to the Foot of the Child , and so finds where the Pin is . Thus will thy Lawyer do , he will search and find out thy Difficulties ; and , where Satan seeketh an Advantage of thee , accordingly will provide his Remedy . 5. O but will he not be weary ? The Prophet complains of some that they weary God , Isa. 7.13 . And mine is a very cross and intricate Cause : I have wearied many a good Man while I have been telling my tale unto him : And I am afraid , That I shall also weary Jesus Christ. Answer . Soul , he suffered and did bear with the manners of Israel , forty Years in the Wilderness , Acts 13.18 . and hast thou tryed him half so long ? The good Souls that have gone before thee , have found him a tryed Stone , a sure one to be trusted to as to this , Isa. 28.16 . and the Prophet saith positively , That he fainteth not , neither is weary , and that there is no searching of his Vnderstanding , chap. 40.28 . let all these things prevail with thee , to believe , that if thou hast committed thy Cause unto him he will bring it to pass , to a good pass , to so good a pass , as will glorifie God , honour Christ , save thee , and shame the Devil . Fourthly . But fourthly , wouldest thou know whether Jesus Christ is thine Advocate ; whether he has taken in hand to plead thy Cause ? Then , I ask , Dost thou together with what has been mentioned before , wait upon him according to his Counsel , until things shall come to a legal Issue ! Thus must Clients do . There is a great many Turnings and Windings about Sutes and Tryals at Law ; the Enemy also with his Supersedes , Cavils , and Motions , often deferrs a speedy Issue . Wherefore , the Man , whose is the concern , must wait , as the Prophet said : I will look , said he unto the Lord , I will wait for the God of my Salvation . But how long , Prophet , wilt thou wait ? Why , says he , until he plead my Cause and execute Judgment for me , Mich. 7.7 , 8 , 9 , 10. Perhaps , When thy Cause is tryed , things for the present are upon this Issue . Thy Adversary indeed is cast , but whether thou shalt have an absolute Discharge , as Peter had , or a conditional one as David , 2 Sam. 12.10 , 11 , 14. and as the Corinthians had that 's the Question . True , thou shalt be compleatly saved at last , but yet whether 't is not best to leave to thee a Memento of God's Displeasure , against thy Sin , by awarding , that the Sword shall never depart from thy House ; or that some sore Sickness or other Distresses shall haunt thee as long as thou livest or perhaps that thou shalt walk without the Light of God●s Countenance , for several Years , and a Day . Now if any of these three things happen unto thee , thou must exercise Patience and wait . Thus did David , I waited patiently : And again , He exercises his Soul in this Vertue , saying , My Soul , wait thou only upon him , for my Expectation is from him , Psal 62.5 . For now we are Judged of the Lord , that we may not be condemned with the World : And by this Judgment , ( though it sets us free from their Damnation ) yet we are involved in many Troubles : And perhaps must wait many a Day before we can know , That , as to the ma●n , the Verdict hath gone on our Side . Thus therefore in order to thy waiting upon him , without fainting , it is meet , that thou shouldest know the Methods of him that manages thy Cause for thee , in Heaven ; And , suffer not Mistrust to b●eak in and bear sway in thy Soul : For he will ( at length ) bring thee forth to the Light , and thou shalt behold his Righteousness . She also that is thine Enemy shall see it , and Shame shall cover her that said unto thee , where is thy God ? But what is it to wait upon him according to his Counsel ? Answ. 1. To wait , is to be of good Cou●age ; ●o live in Expectation , and to look for Deli●erance , tho thou hast sinned against thy God. Wait on the Lord , be of good Courage and he ●hall , stren●then thy Heart : Wait I say on the Lord , Psal. 27.14 . Psal. 31.24 . 2. To wait upon him , is , to keep his way : To walk humbly in his Appointments . Wait ●n the Lord and keep his Way , and he shall exalt ●hee to inherit in the Land , Psal. 37.3 . 3. To wait upon him , is , to observe and ●eep those Directions which he giveth thee ; ●o observe , even while he stands up to plead ●hy Cause . For without this , or not doing ●his , a Man may further marr his Cause in ●he Hand of him that is to plead it . Where●ore keep thee far from an evil Matter , have ●o Correspondence with thine Enemy ; walk ●umbly for the Wickedness that thou hast ●ommitted ; and loath and abhor thy self , ●or it in Dust and Ashes . To these things ●oth the Scripture every where direct us . 4. To wait , is also to encline , to harken to ●hose further Directions which thou mayst receive , ●rom the Mouth of thine Advocate , as to any ●resh Matters that may forward , and expedite 〈◊〉 good issue of thine Affair in the Court of Heaven . The want of this , was the Reason , ●hat the Deliverance of Israel did linger so ●ong in former times . O! Says he , that my People had harkened unto me , and Israel had walked in my Ways ; I should soon have subdue● their Enemies , and turned mine Hand agains● their Adversaries . The Haters of the Lor● should soon have submitted themselves : But thei● Time should have endured forever , Psal. 81.13 ▪ 14 , 1● . 5. Also , if it tarry long , wait for it : D● not conclude that thy Cause is lost , because at present , thou dost not hear from Court Cry if thou wilt , O when wilt thou come unto me ! But never let such a wicked though● pass through thy Heart , saying , This Evil i● of the Lord ; why should I wait upon the Lord an● longer ? 2 King. 6.33 . 6. But , take heed that thou turnest no thy Waiting into Sleeping . Wait thou must and wait patiently too , but yet wait wit● much longing , and Earnestness of Spirit t● see , or hear how Matters go above . Yo● may observe , that when a Man that dwells fa● down in the Country , and has some Busine● at the Term , in this or another of the King● Courts , though he will wait his Lawye● time and conveniency , yet he will so wai● as still to enquire at the Post-house , or at th● Carriers , or , if a Neighbour comes dow● from Term , at his Mouth , for Letters , o● any other Intelligence , if possibly he ma● arrive to know how his Cause speeds , an● ●hether his Adversary , or he , has the ●ay . Thus , I say , thou must wait upon thine ●dvocate : His Ordinances are his Post-house , ●is Ministers are his Carriers , where Tidings ●●om Heaven are to be had , and where those ●hat are sued , in that Court , by the Devil , ●ay , at one time or another , hear from ●heir Lawyer , their Advocate , how things ●re like to go . Wherefore , I say , wait , at ●he Posts of Wisdom's House ; go to Ordi●ances with Expectation to hear from thy Ad●ocate there . For he will send , in due time ; ●ho it tarry wait for it , because it will surely ●●me and will not tarry , Hab. 2.1 , 2 , 3. And ●ow , Soul , I have answered thy Request ; ●nd , let me hear what thou sayst unto me . Soul. Truly , says the Soul , methinks , ●●at by what you have said , I may have this ●lessed Jesus to be mine Advocate ; for , I ●●ink verily , I have entertained him to be ●ine Advocate ; I have also revealed my Cause ●nto him ; yea committed both it and my self ●nto him . And , as you say , I wait : O I ●ait ! And my Eyes fail with looking up●ard . Fain would I hear , how my Soul ●●andeth in the Sight of God , and whether ●●y Sins , which I have committed ( Since ●ight and Grace was given unto me ) be , by ●ine Advocate , taken out of the Hand of the Devil , and by mine Advocate , removed 〈◊〉 far from me as the Ends of the Earth are asunder : Whether the Verdict has gone o● my side . And what a Shout there was among the Angels when they saw it went we●● with me . But alas ! I have waited , and tha● a long time ; and have , as you advise , ra● from Ordinance to minister , and from Minister to Ordinance , or , as you phrase it from the Post to the Carrier , and from th● Carrier to the Post-house , to see if I coul● hear ought from Heaven , how Matters wen● about my Soul there . I have also asked tho●● that pass by the way , if they saw him whom 〈◊〉 Soul loveth , and if they had any thing to co●municate to me , but nothing can I get 〈◊〉 find but Generals ; as , that I have an Advoca●● there , and that he pleadeth the Cause of 〈◊〉 People , and that he will throughly ple●● their Cause , but what he has done for 〈◊〉 of that , as yet , I am ignorant . I doubt , my Soul shall , by him , effectually be secure that yet , a conditional Verdict will be awar●ded concerning me , and that much Bitter 〈◊〉 be mixed with my Sweet , and that I 〈◊〉 drink Gall and Wormwood for my Foll● For , if David and Asa , and Hezekiah , 〈◊〉 such good Men , were so served , for their 〈◊〉 2 Chron. 16.7 , 12. why should I look for ther Dealing at the Hand of God ? But as ●his , I will endeavour to bear the Indignation of ●he Lord because I have sinned against him , Isa. 39.3 , 8. and shall count it an infinite Mercy , if this Judgment comes to me from him , that I may not be condemned with the World , 1 Cor. 11.32 . I know , it is dreadful walking in Darkness , but if that also shall be the Lord's Lot upon me , I pray God I may have Faith enough to stay upon him till Death , and then will the Clouds blow over , and I shall see him , in the Light of the Living . Mine Enemy , the Devil , as you say , is of an inveagling Temper , and although he has accused me , before the Judgment-Seat of God , yet , when he comes to me , at any time , he glavers and flatters , as if he never did mean me harm : But , I think , 't is that he might get further Advantage against me . But I carry it now at a further distance than formerly ; and O that I was at the remotest Distance , not only from him , but also from that self of mine that laboureth with him for my undoing ! But , altho I say these things now , and to you , yet I have my solitary hours , and , in them , I have other strange thoughts . For thus I think ; my Cause is bad : I have sinned , and I have been vite . I am ashamed my self of mine own doings , and have given mine Enemy the best end of the Staff. The Law an● Reason , and my Conscience , plead for hi● against me and all is true , he puts into hi● Charge against me , That I have sinned more time than there be Hairs on my Head. I know not o● any thing that ever I did in my Life but it ha● flaw , or wrinkle , or Spot or some such thing in it Mine Eyes have seen vileness in the best of my doings , what then , think you , must God needs see in them ? Nor can I do any thing yet , for all I know that I am accused by my Enemy before the Judgment-seat of God , better than what already is imperfect . I lie down in my Shame , and my Confusion covers my Face , I have sinned , what shall I do unto thee , O thou Preserver of Men ! Jer. 3.24 , 25. Job 7.20 . Reply , Well Soul , I have heard what thou hast said , and , if all be true which thou hast said , it is good , and gives me Ground of Hope , That Jesus Christ is become thine Advocate . And , if that be so , no Doubt , but thy Tryal will come to a good Conclusion . And , be not afraid because of the Holiness of God ; for thine Advocate has this for his Advantage , that he pleads before a Judge that is just , and against an Enemy that is unholy and rejected . Nor let the thoughts Of the badness of thy Cause terrifie thee over much . Cause thou hast indeed to be humble , and thou dost well to cover thy Face with Shame ; And , 't is no matter how base and vile thou art in thine own Eyes , provided that it comes not by renewed Acts of Rebellion , but through a spiritual Sight of thine Imperfections . Only , let me advise thee here to stop ; let not thy Shame , nor thy self-abasing Apprehension of thy self , drive thee from the firm and permanent Ground of Hope , which is the Promise , and the Doctrine of an Advocate with the Father . No , let not the Apprehension of the Badness of thy Cause do it for as much as he did never yet take Cause in Hand that was good , perfectly good of it self : And his Excellency is , to make a Man stand that has a bad Cause , yea he can make a bad Cause good , in a way of Justice and Righteousness . And , for thy further Encouragement in this Matter , I will here bring in the fourth chief Head , to wit , to shew , what excellent Privileges ( I mean over and above what has already been spoke of ) they have that are made Partakers of the Benefit of this Office. If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . First Priv. 1. Thy Advocate pleads to a Price paid , to a Propitiation made ; and this is a great Advantage . Yea he pleads to a Satisfaction made for all Wrongs done , or ●o be done , by his Elect : For by one Offering he hath perfected for-ever them that are sanctified , Heb. 10.14 . ver . 10. chap. 9.26 . By one Offering : That is , by the Offering of himself ; by one Offering once offered , once offered in the end of the World. This , I say , thine Advocate pleads . When Satan brings in fresh Accusations , for more Transgressions against the Law of God , he forceth not Christ to shift his first Plea , I say , he puts him not to his Shifts at all . For the Price , once paid , hath in it sufficient Value ( would God impute it to that end ) to take away the Sin of the whole World. There is a Man that hath Brethren , he is rich , and they are poor , ( and this is the Case 'twixt Christ and us ) and the rich Brother , goeth to his Father , and saith , thou art related to my Brethren with me ; and out of thy Store , I pray thee , let them have sufficient , and , for thy Satisfaction , I will put into thy Hand the whole of what I have , which perhaps is worth an hundred thousand Pounds by the Year ; and this other Sum , I also give , that they be not disinherited : Now will not this last his poor Brethren to spend upon a good while ? But Christ's Worth can never be drawn dry . Now , set the Case again , that some ill conditioned Man should take Notice , that these poor Men live all upon the spend , ( and Saints do so ) and should come to the good Man's House , and complain to him of the spending of his Sons , and that while their eld●r Brother stands by : What do you think the elder Brother would reply , if he was as good-natured as Christ ? Why he would say , I have yet with my Father in store for my Brethren : Wherefore then seekest thou to stop his hand ? As he is just , he ●ust give them for their Conveniency ; yea , and as ●or their Extravagancies , I have satisfied for them so well , that , however he afflicteth them , he will not disinherit them . I hope you will read and hear this , not like them that say , let us do evil that Good may come , but like those , whom the Love of Christ constrains to be better : however , this is the Childrens Bread , that which they have need of and without which they cannot live ; and they must have it tho Satan should put Pins into it , therewith to choak the Dogs . And , for the further clearing of this , I will present you with these few Considerations : 1. Those that are most sanctified , have yet , a Body of Sin and Death in them , Rom. 7.24 . and so also it will be while they continue in this World. 2. This Body of Sin , strives to break out , and will break out , to the polluting of the Conversation , ( if Saints be not the more watchful ) Chap. 6.12 . yea it has broke out in most sad Manner , and that in the strongest Saints , Gal. 5.17 . 3. Christ offereth no new Sacrifice for the Salvation of these his People ; for , being raised from the Dead , he dies no more , Rom 6.9 . So then , if Saints sin they must be saved ( if saved at all ) by Virtue of the Offering already offered ; and if so , then all Christ's Pleas , as an Advocate , are grounded upon that one Offering which before , as a Priest , he presented God with , for the taking away of Sin. So then , Christians live upon this old Stock , their Transgressions are forgiven for the Sake of the Worth , that yet God finds in the Offering that Christ hath offered . And all Christ's Pleadings , as an Advocate , are grounded upon the Sufficiency , and Worth of that one Sacrifice . I mean all his Pleadings with his Father , as to the Charge , which the Accuser brings in against them . For , tho thou art a Man of Infirmity , and so incident to nothing , as to stumble and fall , if Grace doth not prevent ( and it always preventeth not ; ) yet the Value and Worth of the Price that was once paid for thee , is not yet worn out , and Christ , as an Advocate , still pleadeth ( as Occasion is given ) that , with Success , to thy Salvation . And this Privilege they have who indeed have Christ for their Advocate . And I put it here in the first Place , because all other do depend upon it . Priv. 2. Secondly , Thine Advocate , as he pleadeth a Price already paid , so , and therefore , he pleads for himself as for thee . We are all concerned in one bottom ; if he sinks we sink , if we sink he sinks . Give me leave to make out my meaning . 1. Christ pleads the Value and Virtue of the Price of his Blood and Sacrifice for us : And admit of this horrible Supposition , a little for Argument's Sake , That tho Christ pleads the Worth of what , as Priest , he offereth , yet , the Soul , for whom he so pleads , perishes eternally . Now where lieth the Fault ? In Sin ; you say true ; but it is , because there was more Virtue in Sin to damn , than there was in the Blood pleaded by Christ , to save : For he pleaded his Merit , he put it into the Balance against Sin , but Sin hath weighed down the Soul of the Sinner to Hell , notwithstanding the Weight of Merit that he did put in against it . Now , what 's the Result but that the Advocate goes down , as well as we , we to Hell , and he in Esteem ? Wherefore , I say , he is concerned with us , his Credit , his Honour , his Glory , and Renown , flies all away , if those , for whom he pleads , as an Advocate , perish for want of Worth , in his Sacrifice pleaded : But shall this ever be said of Christ , or will it be found , that any , for whom Christ , as Advocate , pleads , yet perish for want of Worth in the Price , or of Neglect in the Advocate to plead it ? No , no , himself is concerned , and that as to his own Reputation and Honour , and as to the Value , and Virtue of his Blood , nor will he lose these for want of pleading for them concerned in this Office. 2. I argue again : Christ , as Advocate , must needs be concerned in his Plea ; for that every one , for whose Salvation he advocates , is his own . So then , if he loses , he loses his own , his Substance & Inheritance . Thus if he lose the whole , and if he lose a part , one , any one of his own , he loseth part of his All , and of his Fulness : Wherefore , we may well think , that Christ , as Advocate , is concerned , even concerned with his People , and therefore will thoroughly plead their Cause . Suppose a Man should have an Horse , tho lame , and a piece of Ground , tho somewhat barren ; yet , if any should attempt to take these away , he would not sit still and so lose his own . No , saith he , since they are mine own , they shall cost me five times more than they are worth , but I will maintain my Right . I have seen Men , sometimes , strongly ingaged in Law for that , which , when considered by it self , one would think , was not worth regarding . But when I have asked them , why so concerned for a thing of so little Esteem ? They have answered , O! 'T is some of that by which I hold a Title of Honour , or my Right to a greater in come , and therefore I will not lose it . Why , thus is Christ engaged ; what he pleads for , is his own , his All , his Fulness ; yea , 't is that by which he holds his Royalty , for he is King of Saints , Rev. 153. Joh. 6.37 , 38 , 39. Psal. 16.5 , 6. 'T is part of his Estate , and that by which he holds some of his Titles of Honour , Eph. 5.6 . Jer. 51.34 . Rom. 11.26 . Heb. 2.10 . Saviour , Redeemer , Deliverer and Captain , are some of his Titles of Honour : But , if he loseth any of those , upon whose Account he weareth these Titles of Honour , for want of Virtue in his Plea , or for want of Worth in his Blood , he loseth his own ; and not only so , but also Part of his Royalty ; and does also diminish , and lay a blot upon his glorious Titles of Honour . And he is jealous of his Honour , his Honour he will not give to another . Wherefore , he will not , ( be not afraid ) he never will leave nor forsake those , who have given themselves unto him , and for whom he is become an Advocate with t●e Father , to plead their Cause : Even becau●e thou art one , one of his own , one by whom he holdeth his glorious Titles of Honour . Obj. O but I am but one , and a very sorry one too : And what 's one , specially such an one as I am ? Can there be a miss of the Loss of such an one ? Answ. One and one makes two , and so ad infinitum . Christ cannot lose one , but as he may lose more , and so , in Conclusion , lose all . But of all that God has given him he will lose nothing , Joh. 6.38 , 39. Besides , to lose one , would encourage Satan , disparage his own Wisdom , make him uncapable of giving in , at the Day of Account , the whole tale to God , of those that he has given him . Further , this would dishearten Sinners and make them afraid of venturing their Cause , and their Souls in his Hand ; and would , as I said before , either prove his Propitiation , in some Sense , ineffectual , or else himself defective in his pleading of it . But , none of these things must be supposed . He will throughly plead the Cause of his People , Mic. 7. execute Judgment for them , bring them out to the Light , and cause them to behold his Righteousness . Priv. 3. Thirdly , The Plea of Satan is groundess ; and that 's another Privilege . For , albeit thou hast sinned , yet , since Christ before has paid thy Debt , and also paid for more ; since thou hast not yet run beyond the Price of thy Redemption ; it must be concluded , That Satan wants a good bottom to ground his Plea upon , and therefore must , in Conclusion , fail of his Design . True , there is Sin committed , there is a Law transgressed ; but there is also a Satisfaction for this Transgression , and that which super-abounds . So tho there be Sin , yet there wants a Foundation for a Plea. Joshua was cloathed with filthy Garments , but Christ had other Garments prepared for him ; Change of Raiment : Wherefore Iniquity , as to the Charge of Satan , vanishes . And the Angel answered and said , Take away the filthy Garments from him , [ This intimates that there was no Ground , no sufficient Ground for Satan's Charge ; ] and to him , he said , behold , I have caused thine Iniquity to pass from thee , and will cloath thee with Change of Raiment , Josh. 3.4 . Now , if there be no Ground , no sound and sufficient Ground , to build a Charge against the Child upon , I mean , As to Eternal Condemnation , for that 's the thing contended for ; then , as I said , Satan must fall like Lightning to the Ground , and be cast over the Bar , as a corrupt , and illegal Pleader : But this is so , as , in part , is proved already , and will be further made out by that which follows . They that have , indeed , Christ to be their Advocate are themselves , by Virtue of another Law , than that against which they have sinned , secured from the Charge that Satan brings in against them . I granted before that the Child of God has sinned , and that there is a Law that condemneth for this Sin : But here is the thing , this Child is removed by an Act of Grace into , and under another Law. For we are not under the Law , Rom. 6.14 . chap. 8.1 . and so consequently there is now no Condemnation for them : Wherefore , when God speaketh of his dealing with his , he saith , it shall not be by their Covenant , Ezek. 16.61 . That is , not by that of the Law ; they then being not under the Law. What if a Plea be commenced against them , a Plea for Sin , and they have committed Sin ; a Plea grounded upon the Law , and the Law takes Cognisance of their Sin ? Yet , I say , the Plea wants a good bottom , for that the Person , thus accused , is put under another Law. Hence he says , Sin shall not have Dominion over you , for you are not under the Law. If the Child was under the Law , Satan's Charge would be good , because it would have a substantial Ground of Support , but since the Child is dead to the Law , Gal. 2.16 . and that also dead to him ; for both are true , as to Condemnation , Rom. 7.6 . how can it be that Satan should have a sufficient Ground for his Charge , tho he should have Matter of Fact , sufficient Matter of Fact , that is Sin ? for by his change of Relation , he is put out of the reach of that Law. There is a Woman , a Widow , that oweth a Sum of Money , and she is threatned to be sued for the Debt ; now what doth she , but marrieth ; so , when the Action is commenced against her as a Widow , the Law finds her a married Woman ; what now can be done ? No●hing to her , she is not who she was , she is delivered from that State by her Marriage . If any thing be done , it must be done to her Husband . But , if Satan will sue Christ , for my Debt , he oweth him nothing : And , as for what the Law can claim of me , while I was under it , Christ has delivered me by Redemption , from that Curse , being made a Curse for me , Gal. 3.13 . Now , the Covenant into which I am brought , by Grace , by which also I am secured from the Law , is not a Law of Sin and Death , as that is from under which I am brought , Rom. 8.2 . but a Law of Grace and Life ; so that Satan cannot come at me , by that Law and by Grace , I am by that secured also from the Hand , and Mouth and Sting of all other : I mean still as to an eternal Concern . Wherefore God saith , if we break his Law , the Law of Works , he will visit our Sin with a Rod , and our Iniquity with Stripes , but his Covenant , his new Covenant , will he not break , Psal. 89.30 , 31 , 32 , 33 , 34 , 35 , 36 , 37. but will still keep close to that , and so secure us from eternal Condemnation . Christ also is made the Mediator of tha Covenant , and therefore an Advocate by that : For his Priestly Office , and Advocateship are included by his Mediation . Wherefore , when Satan pleads by the Old , Christ pleads by the new Covenant , for the Sake of which , the Old one is removed . In that he saith , A new Covenant , he hath made the first Old ; now , that which decayeth and waxeth old , is ready to vanish away , Heb 8.13 . So then , the Ground of Plea is with Jesus Christ , and not with our Accuser . Now what doth Christ plead , and what is the Ground of his Plea ? Why , he pleads for Exemption and Freedom from Condemnation , tho by the Law of Works , his Children have deserved it : And the Ground for this his Plea , as to Law , is , the Matter of the Covenant it self . For thus it runs , For I will be merciful to their Vnrighteousness , and their Sins and Iniquities will I remember no more , ver . 12. Now here is a Foundation , a Foundation in Law , for our Advocate to build his Plea upon ; a Foundation in a Law not to be moved , or removed , or made to give Place , as that is forced to do , upon which Satan grounds his Plea ●gainst us . Men , when they plead before a Judge , use to plead matter of Law. Now , suppose there is an old Law in the Realm by which Men deserve to be condemned to Death ; and there is a new Law in this Realm , that secureth Men from that Condemnation , which belongs to them by the old ; and suppose also that I am compleatly comprehended by all the Provisoes of the new Law , and not , by any tittle thereof , excluded from a share therein : And suppose again , that I have a brangling Adversary that pursues me by the old Law , which yet cannot in Right touch me , because I am Interested in the New ; my Advocate also is one that pleads by the new Law , where only there is a Ground of Plea : Shall not now mine Adversary feel the Power of his Plea to the delivering of me , and the putting of him to Shame ? Yes verily , specially since the Plea is good , the Judge just ; nor can the Enemy find any Ground for a Demurr to be put in against my present Discharge in open Court , and that by Proclamation : Specially since my Advocate has also , by his Blood , fully satisfied the old Law , that he might establish the New , Heb. 10 9 , 10 , 11 , 12. Priv. 4. Fourthly , Since that which goeth before is true , it follows , That he that entereth his Plea against the Children must needs be overthrown . For always , before just Judges 't is the Right that taketh place . Judge the right , O Lord. said David , or let my Sentence come forth from thee , according to the Law of Grace . And he that knows what strong Ground , or bottom our Advocate has for his Pleadings , and how Satan's Accusations are without sound Foundation , will not be afraid , he speaking in Christ , to say , I appeal to God Almighty , since Christ is my Advocate by the new Law , whether I ought to be condemned to Death and Hell for what Satan pleads against me by the Old. Satan urgeth that we have sinned , but Christ pleads to his propitiatory Sacrifice , and so Satan is over-thrown . Satan pleads the Law of Works , but Christ pleads the Law of Grace : Further , Satan pleads , the Justice and Holiness of God against us : & there , the Accuser is overthrown again . And to them Christ appeals , and his Appeal is good , since the Law testifies to thes sufficiency of the Satisfaction that Christ has made thereto by his Obedience , Rom. 3.22 , 23. & also , since by another Covenant God himself has given us to Jesus Christ , & so delivered us from the Old. Wherefore you read nothing as an effect of Satans pleading against us , but that his Mouth is stopp'd ; as appears by the 3. of Zechariah , and that he is cast ; yea cast down , as you have it in the 12. of the Revelations . Indeed when God admits not , when Christ wills not to be an Advocate , and when Satan is bid stand at the right Hand of one accused , Psal. 109.6 , 7. to inforce , by pleading against him , the things charged on him by the Law ; then he can prevail , prevail for-ever against such a wretched one : But , when Christ stands up to plead , when Christ espouses this or that Man's Cause ; then Satan must retreat , then he must go down . And this necessarily flows from the Text , we have an Advocate , a prevailing one , one that never lost Cause , one that always puts the Childrens Enemy to the rout before the Judgment-seat of God. This therefore is another Privilege that they have , who have Jesus Christ for their Advocate : Their Enemy must n●eds be overthrown , because both Law and Justice is on the other side . Priv. 5. Fifthly , Thine Advocate has pity for thee , and great Indignation against thine Accuser : And these are two excellent things . When a Lawyer hath pity for a Man , whose Cause he pleadeth , it will ingage him much ; but when he has Indignation also against the Man's Accuser , this will yet engage him more . Now , Christ has both these , and that not of Humour , but by Grace , and Justice ; Grace to us , and Justice to our Accuser . He came down from Heaven that he might be a Priest , and returned thither again , to be Priest and Advocate for his : And in both these Offices , he levelleth his whole Force and Power against thine Accuser . For this Cause was the Son of God manifest , that he might destroy the Works of the Devil , Joh. 3.8 . Cunning Men will , if they can , entertain such an one to be their Advocate , who has a particular Quarrel against their Adversary : For thus , think they , he that is such , will not only plead for me , but for himself , and to right his own Wrongs also , and , since ( if it be so , and it is so here ) my Concerns and my Advocate 's are interwoven , I am like to fare much the better , for the Anger that is conceived in his Heart against him . And this , I say , is the Childrens Case ; their Advocate , counteth their Accuser his greatest Enemy , and waiteth for a time to take Vengeance , and he usually then takes the opportunity , when he has ought to do for his People against him . Hence he says , The D●y of Vengeance is in my Heart and the Year of my redeemed is come , Isa. 63.3 , 4. I do not say that this Revenge of Christ , is , as oft times is a Mans , of Spite , Prejudice , or other irregular lettings out of Passions ; but it ariseth from Righteousness and Truth . Nor can it be , but that Jesus must have a Desire to take Vengeance on his Enemy and ours , since Holiness is in him , to the utmost bounds of Perfection . And I say again , that in all his Pleading , as an Advocate , as well as in his offering as a Priest , he has a hot and flaming Desire and Design to right himself upon his Foe and ours . Hence he triumphed over him , when he died for us upon the Cross , and designed the spoiling of his Principality , while he poured out his Blood for us before the Face of God , Col. 2.14 , 15. we then have this Advantage more , in that Christ is our Advocate , our Enemy is also his , and the Lord Jesus counts him so . Priv. 6. Sixthly , As thine Advocate , so thy Judge holdeth thine Accuser for his Enemy also . For it is not of Love to Righteousness and Justice that Satan accuseth us to God , but that he may destroy the Workmanship of God. Wherefore he also fighteth against God , when he accuseth the Children . And this thy Father knows right well : He must therefore needs distinguish between the Charge , and the Mind that brings it : Specially when what is charged upon us is under the gracious Promise of a Pardon ( as I have shewed it is . ) Shall not the Judge then hear his Son , ( for our Advocate is his Son ) in the Cause of one that he favours , and that he justly can against an Enemy , who seeks his Dishonour , and the Destruction of his eternal Designs of Grace ? A Mention of the Judges Son , goes far with Country-men , and great striving there is , with them , who have great Enemies and bad Causes , to get the Judges Son to plead ; promising themselves that the Judge is as like to hear him , and to yield a Verdict to his Plea , as to any other Lawyer . But what now shall we say concerning our Judge's Son , who takes part , not only with his Children , but with him , and with Law and Justice , in pleading against our Accuser ? Yea , what shall we say when both Judge , and Advocate and Law are all bent to make our Persons stand and escape , whatever , and how truly soever the Charge and Accusation is , by which we are assaulted of the Devil . And yet , all this is true , wherefore here is another Privilege of them that have Jesus for their Advocate . Priv. 7. Seventhly , Another Privilege that they have , who have Jesus Christ for their Advocate , is , That he is undaunted and of a good Courage , as to the Cause which he undertakes : For that 's a requisite Qualification for a Lawyer , to be bold and undaunted in a Man's Cause : Such an one is coveted , especially by him that knows he has a brazen-faced Antagonist . Wherefore he saith that he will set his Face like a Flint , Isa. 50.5 , 6 , 7. when he stands up to plead the Cause of his People . Lawyers , of all Men , need this Courage , and to be above others Men of hard Fore-heads , because of the Affronts that sometimes they meet with , be their Cause never so good , in the Face , sometimes , of the chief of a Kingdom . Now Christ is our Lawyer and stands up to plead , not only sometimes , but always for his People , before the God of Gods , and that not in a Corner , but while all the Host of Heaven stands by both on the right Hand and on the Left. Nor is it to be doubted , but that our Accuser brings many a sore Charge against us , into the Court : But , however , we have an Advocate that is valiant and courageous : One that will not fail nor be discouraged till he has brought Judgment into Victory . Hence John inserts his Name , saying , If any Man sin , we have an Advocate with the Father , Jesus Christ. Men love to understand a Man , before they commit their Cause unto him , to wit , whether he be fitly qualified for their Business . Well , here 's an Advocate propounded ; an Advocate to plead our Cause against our Foe . But what is he ? What 's his Name ? Is he qualified for my Business ? The Answer is , 't is Jesus Christ. How ! Jesus Christ ! What , that old Friend of Publicans and Sinners ! Jesus Christ ! He used never to fail , he used to set his Face like a Flint against Satan , when he pleadeth the Cause of his People . Is it Jesus Christ , says the knowing Soul , then he shall be mine Advocate ? For my part , I have often wondred , when I have considered , what sad Causes Jesus Christ sometimes takes in Hand , and for what sad Souls he sometimes pleads with God his Father ; he had need of a Face as hard as Flint , else how could he bear up in that Work , in which , for us , sometimes he is employed . A work enough to make Angels blush Some , indeed , will lightly put off this , and say , it is his Office , but I say , his Office notwithstanding , the Work in it self is hard , exceeding hard ; when he went to die , had he not despised the Shame , he had turned his Back upon the Cross , and left us in our Blood : And now it is his turn to plead , the Case would be the same , only he can make Argument upon that , which to us seems to yield no Argument at all , to take Courage to plead for a Joshua , for a Joshua cloathed , cloathed with filthy Garments . He , saith he , that is ashamed of me and my Words in this adulterous Generation , of him will I be ashamed , &c. Mark 8.38 . Hence it follows that Christ will be ashamed of some , but why not ashamed of others ? It is not because their Cause is good , but because they are kept from denying of him professedly ; wherefore , for such , he will force himself and will set his Face like a Flint , and will , without Shame , own , plead , and improve his Interest with God for them , even for them , whose Cause is so horribly bad and gross , that themselves do blush while they think thereof . But what will not Love do ? What will not Love bear with ? And what will not Love suffer ? Of all the Offices of Jesus Christ , I think this tryeth him as much as any . True , his offering himself in Sacrifice , tryed him greatly , but that was but for a while ; his grapling as a Captain with the Curse and Death and Hell tryed him much , but that also was but for a while : But this Office of being an Advocate , tho it meeteth not with such sudden Depths of Trouble , yet , what it wants in Shortness it may meet with in length of time . I know Christ being raised from the Dead , dies no more . Yet he has not left off , tho in Heaven , to do some works of Service for his Saints on Earth : For there he pleads as an Advocate , or Lawyer for his People , Heb. 8.1 , 2. And let it be , that he has no Cause of Shame , when he standeth thus up to plead for so vile a Wretch as I , who have so vilely sinned ; yet I have Cause to think , that well he may , and to hold my Hands before my Face for Shame : and to be confounded with Shame , while he , to fetch me off from Condemnation for my Transgressions , sets his Face like a Flint to plead for me , with God , and against my Accuser . But thus much for the Seventh Privilege that they have by Christ , who have him for their Advocate . Priv. 8. Eightly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this ; He is always ready , always in Court , always with the Judge , then and there to oppose , if our Accuser comes , and to plead against him what is pleadable for his Children . And this the Text implies , where it saith , we have an Advocate with the Father : Always with the Father . Some Lawyers , tho they are otherwise able and shrewd , yet not being always in Court , and ready , do suffer their poor Clients to be baffled and nonsuited by their Advesary ; yea it so comes to pass , because of this Neglect , that a Judgment is got out against them , for whom they have undertaken to plead , to their great Perplexity and Damage . But no such opportunity can Satan have of our Advocate , for he is with the Father , always with the Father ; as to be a Priest , so to be an Advocate : We have an Advocate with the Father . It is said of the Priests , they wait at the Altar , and that they give Attendance there , 1 Cor. 9.13 . also of the Magistrate , that , as to his Office , he should attend continually on this very thing . And as these , so Christ , as to his Office of an Advocate , attends continually upon that Office with his Father , Rom. 13.6 . we have an Advocate with the Father ; always with the Father . And truly such an Advocate becomes the Children of God , because of the Vigilancy of their Enemy : For 't is said of him , that he accuseth us Day and Night , Rev. 12.10 . So unweariedly doth he both seek and pursue our Destruction . But behold , how we are provided for him , we have an Advo●ate with the Father . If he comes a-Days , our Advocate is with the Father ; if he comes a-Nights , our Advocate is with the Father . Thus then is our Advocate ready to put check to Satan , come he when he will , or can , to accuse us to the Father . Wherefore these two Texts are greatly to be minded ; one of them for that it shews us the Restlessness of our Enemy , the other for that it shews us the Diligence of our Advocate . That also in the Hebrews shews us the Carefulness of our Advocate , where it saith , He is gone into Heaven , Now to appear in the Presence of God for us , Heb. 9.24 . Now , just the time present . Now , the time always present : Now , let Satan come when he will. Nor is it to be omitted , that this Word , that thus specifies the time , the present time , doth also conclude it to be that time in which we are imperfect in Grace , in which we have many failings , in which we are tempted and accused of the Devil to God : This is the time , and in it , and every whit of it , he now appeareth in the Presence of God for us . O the Diligence of our Enemy ! O the Diligence of our Friend , the one against us , the other for us , and that continually . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . This then , that Jesus Christ is always an Advocate with the Father for us , and so continually ready to put a check to every Accusation that Satan brings into the Presence of God against us , is another of the Privileges that they have , who have Jesus Christ for their Advocate . Priv. 9. Ninthly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this , He is such an one that will not by Bribes , by Flattery nor fair Pretences , be turned aside from pursuing of his Clients Business . This was the Fault of Lawyers in old time , that they would wrest Judgment for a Bribe : Hence the holy one complained , That a Bribe did use to blind the Eyes of the Wise , and pervert the Judgment of the Righteous , 1 Sam. 12.3 . Amos 5.12 . Deut. 16.19 . There are three things in Judgment , that a Lawyer must take heed of : One is the Nature of the Offence , the other is the meaning , and intendment of the Law-makers , and a third is to plead for them in Danger without Respect to Affliction or Reward . And this is the Excellency of our Advocate , he will not , cannot be byassed to turn aside from doing Judgment . And this the Apostle intendeth when he calleth our Advocate , Jesus Christ the righteous . We have an Advocate with the Father , Jesus Christ the righteous . Or as another Prophet calls him , to wit , The Just Lord , one that will do no Iniquity , that is , no Unrighteousness , in Judgment , Zeph. 3.5 . He will not be provoked to do it , neither by the continual Sollicitations of thine Enemy , nor by thy continual Provocations , wherewith , by Reason of thy infirm Condition , thou dost often tempt him to do it . And remember , that thy Advocate pleads by the new Covenant , and thine Adversary accuses by the Old ; and again remember that the new Covenant is better and more richly provided with Grounds of pleading for our Pardon and Salvation , than the old can be with Grounds for a Charge to be brought in by the Devil against us , suppose our Sin be never so heinous . 'T is a better Covenant , established upon better Promises . Now put these two together ; namely that Jesus Christ is righteous , and will not swerve in Judgment : Also that he pleads for us by the new Law , with which Satan hath nothing to do , nor ( had he ) can he by it , bring in a Plea against us , Jer. 31.29 , 30 , 31 , 32 , 33 , 34. Ezek. 36.25 , 26 , 27 , 28 , 29 , 30. Heb. 8.8 , 9 , 10 , 11 , 12 , 13. because that Law in the very body of it , consists in free Promises of giving Grace unto us , and of an everlasting Forgiveness of our Sin. O Children your Advocate will stick to the Law ▪ to the new Law , to the new and everlasting Covenant , and will not admit that any thing should be pleaded by our Foe , that is inconsistent with the Promise of the Gift of Grace , and of the Remission of all Sin. This therefore is another Privilege that they are made Pertakers of who have Jesus Christ to be their Advocate . He is just , he is righteous , he is Jesus Christ the righteous . He will not be turned aside to judge awry , either of the Crime , the Law , or for Favour or Affection . Nor is there any sin , but what is pardonable , committed by those that have chosen Jesus Christ to be their Advocate . Priv. 10. Tenthly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this , The Father has made him , even him that is thine Advocate , the Vmpire and Judge in all Matters that have , do or shall fall out 'twixt him and us . Mark this well . For when the Judge himself , before whom I am accused , shall make mine Advocate the Judge of the Nature of the Crime , for which I am accused , and of matter of Law , by which I am accused , to wit , whether it is in Force against me , to Condemnation , or whether , by the Law of Grace , I am set free : ( specially , since before my Advocate has espoused my Cause , promised me Deliverance , and pleaded my Right to the State of eternal Life ) must it not now go well with me ? Yes , verily . The Judge then making thine Advocate the Judg● , for he hath committed all Judgment unto the Son , Joh. 5.22 . hath done it also for thy Sake , who hast chosen him to be thine Advocate . 'T was a great thing that happened to Israel , when Joseph was become their Advocate , and when Pharoah had made him a Judge : Thou , says he , shall be over my House , and according to thy Word shall all my People be ruled . See , I have set thee over all the Land of Egypt ; and without thee shall no Man lift up his Hand or Foot in all the Land of Aegypt : Only in the Throne , I will be greater than thou , Gen. 41.39 , 40 , 44. Joseph in this was a type of Christ , and his Goverment here , of the Government of Christ for his Church . Kings seldom make a Man's Judge his Advocate ; they seldom leave the Issue of the whole Affair to the Arbitration of the poor Man's Lawyer . But , when they do , methinks it should even go to the Hearts desire of the Client , whose the Advocate is : Specially when , as I said before , the Cause of the Client is become the Concern of the Advocate ; and that they are both wrapt up in the self same Interest ; yea , when the Judge himself also i● therein concerned : And yet thus , it is with that Soul who has Jesus Christ for his Advocate . What sayst thou poor Heart to this ? The Judge , to wit , the God of Heaven , has made thy Advocate Arbitrator in thy Business : He is to judge , God has referred the Matter to him , and he has a Concern in thy Concern , an Interest in thy good speed . Christian Man , dost thou hear ? Thou hast put thy Cause into the Hand of Jesus Christ , and hast chosen him to be thine Advocate to plead for thee before God and against thy Adversary ; and God has referred the Judgment of that Matter to thy Advocate ; so that he has Power to determine the Matter . I know Satan is not pleased with this , he had rather things should have been referred to himself , and then woe had been to the Child of God : But , I say , God has referred the Business to Jesus Christ , has made him Vmpire , and Judge in thine Affair . Art thou also willing that he should decide the Matter ? Canst thou say unto him as David , Judge me , and plead my Cause , O Lord , Psal. 43.1 . O the Care of God towards his People , and the Desire of their Welfare . He has provided them an Advocate , and he has referred all Causes , and things , that may by Satan be objected and brought in against us , to the Judgment and Sentence of Christ our Advocate . But , to come to a Conclusion for this , and therefore , Priv. 11. Eleventhly , The Advantage that he has , that has the Lord Jesus for his Advocate , therefore is very great . Thy Advocate has the Cause , has the Law , has the Judge , has the Purse , and so consequently has all that is requisite for an Advocate to have . Since together with these , he has Heart , he has Wisdom , he has Courage , and Loves to make the best Improvement of his Advantages , for the benefit of his Client . And that which adds to all , is , he can prove the Debt paid , about which Satan makes such ado ; a Price given for the Ramsom of my Soul , and for the Pardon of my Sins . Lawyers do use to make a great Matter of it , when they can prove , That that very Debt is paid , for which their Client is sued at the Law. Now this Christ Jesus himself is Witness to : Yea , he himself has paid it , and that out of his own Purse , for us , with his own Hands , before and upon the Mercy-Seat according as the Law requireth , Lev. 16.13 , 14 , 15. Heb. 9.11.14.15 , 16 , 23 , 24. what then can accrue to our Enemy , or what Advantage can he get by his thus vexing and troubling of the Children of the most High ? Certainly nothing , but , as has been said already , to be cast down . For the Kingdom of our God , which is a Kingdom of Grace , and the Power of his Christ will prevail . Sampson's Power lay in his Hair , but Christ's Power , his Power to deliver us from the Accusation and Charge of Satan , lieth in the Worth of his Undertakings . And hence it is said again and they overcame him by the Blood of the Lamb , Rev. 12.10 , 11 , 12. and he was cast out , and down . And thus much for the Privileges that those are made Pertakers of who have Jesus Christ to be their Advocate . I come now to the Sixth & last thing , which is , to shew you , what Necessity there is that Christ should be our Advocate . That Christ should be a Priest to offer Sacrifice , a King to rule , and a Prophet to teach , All seeing Men acknowledge , is of Necessity ; but , that he should be an Advocate , a Pleader for his People , few see the Reason of it . But he is an Advocate , and as an Advocate , has a Work and Imploy distinct from his Priestly , Kingly , of prophetical Office : John says , he is our Advocate , and signifieth also the Nature of his Work as such , in that very Place , where he asserteth his Office. As also I have shew'd you in that which goes before : But , having already shewed you the Nature , I will now shew you the Necessity of this Office. First , it is necessary , for the more full and ample Vindication of the Justice of God , against all the Cavils of the infernal Spirits . Christ died on Earth , to declare the Justice of God to Men , in his justifying of the ungodly . God standeth upon the Vindication of his Justice , as well as upon the Act thereof : Hence the Holy Ghost , by the Prophets and Apostles , so largely disputeth for the Vindication thereof , Rom. 3.24 . Isa. Jer. Mal. While it asserteth the reality of the pardon of sin , the justification of the unworthy , and their glorification with God , Rom. 3. chap. 4. chap. 8. Gal. 3 and 4. I say , while it disputeth the justness of this high Act of God , against the cavils of implacable sinners . Now the Prophets and Apostles in those Disputes by which they seek to vindicate the Justice of God , in the Salvation of sinners , are not only Ministers of God to us , but Advocates for him : Since , as Elihu has it , They speak on God's behalf , Job 36.2 . Or , as the Margent has it , I will shew thee that there are yet Words for God ; Words to be spoken , and pleaded against his Enemies , for the justification of his Actions . Now , as it is necessary , tha● there should be Advocates , for God on Earth , to plead for his Justice and Holiness , while he saveth sinners , against the cavils of an ungodly People ; so it is necessary that there should be an Advocate also in Heaven , that may there vindicate the same Justice and Holiness of God , from all those Charges that the fallen Angels are apt to charge it with , while it consenteth that we , tho ungodly , should be saved That the fallen Angels are bold enough to charge God , to his Face , with Vnjustness of Language , is evident in the first and second of Job : And , that they should not be as bold to charge him with Unjustness of Actions , nothing can be shewed to the contrary : Further , that God seeks to clear himself of this unjust Charge of Satan , is as manifest ; for all the Troubles of his Servant Job were chiefly for that purpose : And why he should have one also in Heaven , to plead for the Justness of his Doings , in the Forgiveness and Salvation of Sinners , appears also as necessary , even because there is one , even an Advocate with the Father , or on the Father's Side , seeking to vindicate his Justice , while he pleadeth with him , for us , against the Devil and his Objections . God is wonderfully pleased with his Design in the saving of Sinners ; it pleases him at the Heart : And since he also is infinitely just , there is need , that an Advocate should be appointed to shew , how in a Way of Justice , as well as Mercy , the Sinner may be saved . The good Angels did not at first see so far into the Mysteries of the Gospel of the Grace of God , but that they needed further Light therei● , for the Vindication of their Lord , as Servants : Wherefore they yet did pry , and look narrowly into it further , and also bowed their Heads and Hearts to learn yet more , by the Church , of the manifold Wisdom of God , 1 Pet. 1.12 . Eph. 3.9 , 10. And if the standing Angels were not yet , to the utmost , perfect in the Knowledge of this Mistery , ( and yet surely they must know more thereof , than those that sell could do , ) no Wonder if those Devils , whose emnity could not but animate their Ignorance , made , and do make their C●vils against Justice , insinuating that it is no● impartial and exact , because it , as it is just , justifieth the ungodly . That Satan will quarrel with God , I have shewed you , and that he will also dispute against his Works with the holy Angels , is more than intimated by the Apostle Jude , Jude 9. And why not quarrel with , and accuse the Justice of God as unrighteous for consenting to the Salvation of Sinners ? Since his best Qualifications are most profound and prodigious Attempts , to dethrone the Lord God of his Power and Glory . Nay all this is evident since we have an Advocate with the Father , Jesus Christ the righteous . And again , I say , 't is evident that one part of his Work , as an Advocate , is to vindicate the Justice of God , while he pleadeth for our Salvation ; because he pleadeth a Propitiation . For a Propitiation respecteth God , as well as us , the appeasing of his Wrath and the reconciling of his Justice to us , as well as the redeeming of us from Death and Hell. Yea it therefore doth the one , because it doth the other . Now if Christ , as an Advocate , pleadeth a Propitiation with God , for whose Conviction doth he plead it ? Not for God's , for he has ordained it , allows it , and gloriously acquiesces therein , because he knoweth the whole Virtue thereof . It is therefore for the Conviction of the fallen Angels , and for the confounding of all those Cavils that can be invented and objected against our Salvation , by those most subtil , and envious ones . But , Secondly , There is Matter of Law to be objected and that both against God and us . At least there seems to be so , because of the Sanction that God has put upon the Law , and also , because we have sinned against it . God has said in the Day thou eatest thereof , thou shalt surely die ; and , the Soul that sinneth it shall die . God also standeth still upon the Vindication of his Justice , he also saveth Sinners . Now , in comes our Accuser , and chargeth us of Sin , of being guilty of Sin , because we have transgressed the Law. God also will not be put out of his way and steps of Grace to save us , also he will say he is just and righteous still . I , but these are but say-soes , how shall this be proved ? Why , now here is room for an Advocate that can plead to Matter of Law , that can preserve the Sanction of the Law , in the Salvation of the Sinner . He shall magnifie the Law and make it honourable , Isa. 42.21 . the Margent saith , and make him honourable . That is , he shall save the Sinner and preserve the Holiness of the Law and the Honour of his God. But who is this that can do this ? It is the Servant of God , saith the Prophet , ver . 1. ver . 13. the Lord , a Man of War , But how can this be done by him ? The Answer is , it shall be done , for God is well pleased for his Righteousness Sake . For 't is by that that he magnifies the Law and makes his Father honourable . That is , he as a Publick Person , comes into the World , under the Law , fulfils it , and having so done , he gives that Righteousness away ; for he , as to his own Person , never had need thereof : I say he gives that Righteousness to those that have need , to those that have none of their own , that Righteousness might be imputed to them . This Righteousness then he presenteth to God for us , and God , for this Righteousness Sake , is well-pleased that we should be saved , and for it can save us , and secure his Honour , and preserve the Law in its Sanction . And this Christ pleadeth against Satan as an Advoca●e with the Father for us . By which he vindicates his Fathers Justice , holdeth t●e Child of God , notwithstanding his Sins , in a State of Justification , and utterly overthroweth and confoundeth the Devil . For Christ , in pleading thus , appeals to the Law it self . If he has not done it Justice . Saying , most mighty Law , what Command of thine have I not fulfilled ? what Demand of thine have I not fully answered ? where is that jot , or tittle of the Law that is able to object against my Doings , for want of Satisfaction ? Here the Law is mute , it speaketh not one Word , by way of the least Complaint , but rather testifies of this Righteousness that it is good and holy , Rom. 3.22 , 23 Rom. 5.15 , 16 , 17 , 18 , 19. Now then , since Christ did this as a publick Person , it follows , that others must be justified thereby . For that was the end , and Reason of Christ's taking upon him to do the Righteousness of the Law. Nor can the Law object against the Equity of this Dispensation of Heaven . For why might not that God who gave the Law his Being and his Sanction , dispose as he pleases , of the Righteousness which it commendeth ? Besides , if Men be made righteous , they are so , and if by a Righteousness which the Law commendeth , how can Fault be found with them by the Law ? Nay , It is witnessed to by the Law and the Prophets , who consent , that it should be unto all and upon all them that believe , for their Justification , Rom. 3.20 , 21. And , that the mighty God suffereth the Prince of the Devils to do with the Law what he can , against this most wholesome and godly Doctrine , it is , to shew the Truth , Goodness and Permanency thereof . For this is as who should say , Devil do thy worst . When the Law is in the Hand of an easie Pleader , tho the Cause that he pleadeth be good , a crafty Opposer may overthrow the right , but here is the Salvation of the Children in debate , and whether it can stand with Law and Justice . The Opposer of this is the Devil , his Argument against it is the Law , he that defends the Doctrine , is Christ , the Advocate , who , in his Plea , must justifie the Justice of God , defend the Holiness of the Law , and save the Sinner from all the Arguments , Pleas Cavils , Stops and Demurrs , that Satan is able to put in against it . And this he must do fairly , righteously , simply , Pleading the Voice of the self-same Law for the Justification of what he standeth for , which Satan pleads against it . For , tho it is by the new Law that our Salvation comes , yet by the old Law , is the new Law approved of , and the way of Salvation thereby , by it consented to . This shews therefore that Christ is not ashamed to own the way of our Justification and Salvation , no not before Men and Devils : It shews also that he is resolved to dispute and plead for the same , tho the Devil himself shall oppose it . And , since our Adversary pretends a Plea in Law against it , 't is meet , that there should be an open Hearing before the Judge of all about it : But for as much as we neither can nor dare appear to plead for our selves , our good God has thought fit we should do it by an Advocate : we have an Advocate with the Father , Jesus Christ the righteous . This therefore is the second thing that shews the need that we have of an Advocate ; to wit , our Adversary pretends that he has a Plea in Law against us , and that by Law we should be otherwise disposed of than to be made Possessors of the Heavenly Kingdom . But , Thirdly , There are many things relating to the Promise to our Life , and to the Threatnings that minister Matter of Question and Doubt ; and give the Advantage of Objections unto him that so eargerly desireth to be putting in Cavils against our Salvation ; all which it hath pleased God to refel by Jesus Christ our Advocate . 1. There are many things relating to the Promises , as to the largeness and straitness of Words , as to the Freeness and Conditionality of them , which we are not able so well to understand ; and therefore , when Satan dealeth with us , about them , we quickly fall to the Ground before him ; we often conclude that the Words of the Promise , are too narrow and strait to comprehend us , we also think verily that the Conditions of some Promises do utterly s●ut us out from hope of Justification and Life . But our Advocate who is for us , with the Father , he is better acquainted with , and learned in this Law , than to bafled out with a bold Word or two , Isa. 50.4 . or with a subtil piece of Hellish Sophistication . He knows the true Purport , Intent , Meaning , and Sense of every Promise , and piece of Promise , that is in the whole Bible , and can tell how to plead it , for Advantage , against our Accuser ; and doth so : And I gather it not only from his Contest with Satan for Joshua , Zech. 3. and from his Conflict with him in the Wilderness , Mat. 4. and in Heaven , Rev. 14. but also from the Practice of Satan's Emissaries here . For what his Angels do , that doth he . Now there is here nothing more apparent , than that the Instruments of Satan do plead against the Church , from the pretended Intricacy , Ambiguity , and Difficulty of the Promise , whence I gather , so doth Satan before the Tribunal of God , but there we have one to match him , we have an Advocate with the Father , that knows Law and Judgment better than Satan , and Statute and Commandment , better than all his Angels : And by the Verdict of our Advocate , all the Words , and Limits , and Extensions of Words , with all Conditions of the Promises , are expounded and applyed . And hence it is , that it sometimes falleth so out , that that very Promise that we have thought could not reach us to comfort us by any Means , has at another time swallowed us up with Joy unspeakable : Christ the true Prophet has the right Understanding of the Word , as an Advocate , has pleaded it before God against Satan , and having overcome him at the common Law , he hath sent to let us know it by his good Spirit , to our Comfort , and the Confusion of our Enemy . Again , 2. There are many things relating to our Lives , that minister to our Accuser , occasions of many Objections against our Salvation ; for , besides our daily Infirmities , there are in our Lives , gross Sins ; many horrible Backslidings ; also we oft-times suck and drink in many abominable Errors and deceitful Opinions , of all which Satan accuseth us before the Judgment-Seat of God , and pleadeth hard , that we may be damned forever for them . Besides , Some of these things are done after Light received , against present Convictions and Disswasions to the contrary , against Solemn engagement to Amendment , when the Bonds of Love were upon us , Jer. 2.20 . These are crying-Sins , they have a lo●d voice in themselves against us , and g●ve to Satan great Advantage and Boldness to sue for our Destruction before the Bar of God. Nor doth he want Skill to aggravate , and to comment profoundly upon all Occasions , and Circumstances that did attend us , in these our Miscarriges ; to wit , that we did it without a Cause , also when we had , had we had Grace to have used them , many things to have helpt us against such Sins , and to have kept us clean and upright . There is also a Sin unto Death , 1 Joh. 5. and he can tell how to labour , by Argument and Slight of Speech , to make our transgressions not only to border upon , but to appear in the Hue , Shape , and Figure of that , and thereto make his Objection against our Salvation . He often argueth thus with us , and fastneth the Weight of his Reasons upon our Consciences , to the almost utter Destruction of us , and the bringing of us down to the Gates of Despair , and utter Destruction : The same Sins with their aggravating Circumstances , as I said , he pleadeth against us at the Bar of God : But there he meeteth with Jesus Christ our Lord , and Advocate , who entereth his Plea against him , unravels all his Reasons and Arguments against us , and shews the guile and falshood of them ; he also pleadeth as to the Nature of Sin , as also to all those high Aggravations , and proveth that neither the Sin in it self , nor yet as joined with all its advantageous Circumstances , can be the Sin unto Death , Col. 2.19 . because we hold the Head , and have not made Ship-wrack of Faith , 1 Tim. 1.19 . but still as David and Solomon , we confess and are sorry for our Sins . Thus , tho we seem , through our Falls , to come short of the Promise with Peter , Heb. 4.3 . and leave our Transgressions as stumbling Blocks to the World with Solomon , and minister Occasion of a Question of our Salvation among the Godly : Yet our Advocate fetches us off before God , and we shall be found safe ( and in Heaven at last ) by them in the next World , who was afraid they had lost us in this . But all these Points must be managed by Christ for us , against Satan , as a Lawyer , an Advocate ; who to that end , now appears in the Presence of God for us : And wisely handleth the very Crisis of the Word , and of the Failings of his People , together with all those nice and critical Juggles by which our Adversary laboureth to bring us down , to the Confusion of his Face . 3. There is also the Threatnings that are annexed to the Gospel ; and they fall now under our Consideration . They are of two sorts , such as respect those who altogether neglect and reject the Gospel , or those that profess it , yet fall in , or from that Profession thereof . The first sort of threatning cannot be pleaded against the Professors of the Gospel as against those that never profess'd it . Wherefore he betaketh himself to manage those Threatnings against us that belong to those that have professed and that have fallen in , or from that Profession , Psal. 109.6 . Joshua fell in it , Zech. 3.1 , 2. Judas fell from it . And the Accuser stands at the Right Hand of them both to resist them before the Judgment of God. To resist them by pleading the Threatnings against them . To wit , that God's Soul should have no Pleasure in ●hem , [ If any Man draws back my Soul shall have no Pleasure in them . ] Here 's a Plea for Satan , both against one and t'other , they are both Apostatized , both drawn back , and he is subtil enough to manage it . Ay but , Satan , here is also Matter sufficient for a Plea for our Advocate against thee , for as much as the next Words distinguish betwixt drawing back , and drawing back unto Perdition ; every one that draws back doth not draw back unto Perdition , Heb. 10.38 , 39. Some of them draw back from , and some in the Profession of the Gospel . Judas drew back from , and Peter in the Profession of his Faith : Wherefore Judas perishes , but Peter turns again , because Judas drew back unto Perdition , but Peter yet believed to the saving of the Soul. Nor doth Jesus Christ when he seeth 't is to no boot , at any time step in to endeavour to save the Soul. Wherefore , as for Judas for his backsliding from the Faith , Christ turneth him up to Satan , and leaveth him in his Hand . Saying , when he shall be judged let him be condemned , and let his Prayer become Sin , Psal. 109.7 . But he will not serve Peter so , The Lord will not leave him in his Hand , nor condemn him when he is judged , Psal. 37.33 . He will pray for him before , and plead for him after he hath been in the Temptation , and ●o secure him by Virtue of his Advocation , from the Sting and Lash of the Threatning , that ●s made against final Apostacy . But , Fourthly , The Necessity of the Advocate 's Office of Jesus Christ appears namely in this , To plead about the Judgments , Distresses , Afflictions and Troubles that we meet withal in this Life for our Sins . For though by Virtue of his Office , Christ fully takes us off from the Condemnation that the Unbelievers go down ●o , for their Sins : Yet he doth not thereby exempt us from temporal Punishments , for we see and feel , that they daily overtake us . But for the proportioning of the Punishment or Affliction , for Transgression , seeing that Comes under the Sentence of the Law , 't is fit that we should have an Advocate that understands both Law and Judgment to plead for equal Distribution of Chastisement , according , I say , as the Law of Grace : And this the Lord Jesus doth . Suppose a Man for Transgression , be indicted at the Assizes : his Adversary is also full of Malice , and would have him punished sorely , beyond what by the Law is provided for such Offence . And he pleads that the Judge will so afflict and punish as he in his malicious Mind desireth . But the Man has an Advocate there : And he enters his Plea against the Cruelty of his Clients Accuser : Saying , My Lord , it cannot be as our Enemy would have it . The Punishment for these Transgressions are prescribed by that Law that we here ground our Plea upon . Nor may it be declined to satisfie his Envy , we stand here upon Matters of Law , and appeal to the Law. And this is the work of our Advocate in Heaven . Punishments for the Sin of the Children , come not headlong , not without Measure , as our Accuser would have them ; nor yet as they fall upon those , who have none to plead their Cause : Hath he smote the Children according to the Stroke wherewith he hath smitten others ? No , In Measure when it shooteth forth , ( or seeks to exceed due Bounds ) thou wilt debate with it : He stayeth his rough Wind in the Day of his East Wind , Isa. 27.7 , 8 , 9. Thou wilt debate with it ; enquiring and reasoning by the Law , whether the shootings forth of the Affliction ( now going out for the Offence committed ) be not too strong , too heavy , too hot , and of too long a time admitted to Distress and break the Spirit of this Christian. And if it be , he applies himself to the Rule , to measure it by , he fetches forth his Plum-Line , and sets his Plum-line in the middest of his People , Amos 7.7 , 8. Isa. 28.17 . and lays Righteousness to that , and willnot suffer it to go further ; but according to the Quality of the Transgression , and according to the Terms , Bounds , Limits and Measures which the Law of Grace admits : So shall the Punishment be . Satan often saith of us , When we have sinned , as Abishai said of Shimei after he had cursed David , Shall not this Man die for this ? 2 Sam 19.21 . But Jesus our Advocate answers as David , what have I to do with thee , O Satan , thou this Day art an Enemy to me : Thou seekest for a Punishment for the Transgressions of my People , above what is allotted to them by the Law of Grace under which they are , and beyond what their Relation that they stand in to my Father and my self , will admit . Wherefore as Advocate , be pleadeth against Satan when he brings in against us a Charge for Sins committed , for the regulating of Punishments both as to the Nature , Degree and Continuation of Punishment . And this is the Reason why , when we are judged , we are not condemned , but chastened , 1 Cor. 1● . 32 . that we shouldnot be condemned with the World. Hence David says , the Lord had not given him over to the Will of his Enemy , Psal. 27.12 . And again , The Lord hath chastned me sore , but he hath not given me over unto Death , Psal. 118.18 . Satan's Plea was , that the Lord would give David over to his Will , and to the Tyranny of Death . No says our Advocate , that must not be , to do so would be an Affront to the Covenant under which Grace has put them ; that would be to deal with them by a Covenant of Works under which they ar● not . There is a Rod for Children , an● Stripes for those of them that transgress this Rod is in the Hand of a Father , and mus● be used according to the Law of that Relation not for the Destruction , but Correction o● the Children : Not to satisfie the Rage of Satan , but to vindicate the Holiness of my Father . Not to drive them further from , but to bring them nearer to their God. But , Fifthly , The Necessity of the Advocateship of Jesus Christ is also manifest in this , For that there is need of one to plead the efficacy of old Titles to our eternal Inheritance , when our Interest thereunto seems questionable by reason of new Transgressions . That God's People may by their new and repeated Sins , as to Reason at least , indanger their Interest in the eternal Inheritance , is manifest by such Groanings of theirs as these , Why dost thou cast me off ? Psal. 43.2 . Psal. 51.11 . Cast me not away f●om thy Presence , Psal. 60.1 . and O God , why hast thou cast us off forever ? Psal. 74.1 . Yet I find in the book of Leviticus , that tho any of the children of Israel should have sold , morgaged or made away with their Inheritance , they did not thereby utterly make void their title to an Interest therein , but it should again return to them , and they again enjoy the Possession of it in the Year of Jubilee . In the Year of Jubilee , saith God , you shall return every Man to his Possession . The Land shall not be sold for ever , not be quite cut off , for the Land is mine , for ye are Strangers and Sojourners with me . In all the Land of your Possession you shall grant a Redemption for the Land , Levit. 25.23 , 24 , 25. The Man in Israel that , by waxing Poor , did sell his Land in Canaan , was surely a type of the Christian , who by Sin and Decays in Grace , has forfeited his Place and Inheritance in Heaven : But as the ceremonial Law provided that the poor Man in Canaan , should not by his Poverty lose his Portion in Canaan forever , but that it should return to him in the Year of Jubilee : So the Law of Grace has provided that the Children shall not for their Sin lose their Inheritance in Heaven forever , but that it shall return to them in the World to come ; the last Jubilee , or Day of Judgment : For then , They are not to be condemned with the World , 1 Cor. 11.32 . All therefore that happeneth in this Case , is , They may live without the Comfort of it here , as he that had sold his House in Canaan might live without the Enjoyment of it , till the Jubilee : They may also seem to come short of it when they die . As he in Canaan did that deceased before the Year of Jubilee : But as certainly as he that died in Cannan before the Jubilee , did yet receive again his Inheritance , by the Hand o● his relative Surviver when the Jubilee came so certainly shall he that dieth , and tha● seemeth in his dying to come short of the Celestial Inheritance now , be yet admitted at his rising again , to the Re-possession of his old Inheritance at the Day of Judgment . But , here is now Room for a Caviller to object and to plead against the Children , saying , They have forfeited their Part of Paradise by their Sin , what Right then shall they have to the Kingdom of Heaven ? Now let the Lord stand up to plead , for he is Advocate for the Children . Yea , let them plead the Sufficiency of their first Title to the Kingdom , and that it is not their doings that can sell the Land forever . The Reason why the Children of Israel could not sell the Land forever , was because the Lord , their Head , reserved to himself a Right therein : The Land shall not be sold forever , for the Land is mine . Suppose two or three Children have a lawful Title to such an Estate , but they are all profuse and prodigal ; but there is a Brother also that has by Law a chief Right to the same Estate . This Brother , he may hinder the Estate from being sold forever , because 't is also his Inheritance , and he may , when the limited time that his Brethren had sold their share therein , is out , if he will , restore it to them again . And in the mean time if any that are unjust should go about utterly and forever , to deprive his Brethren , he may stand up and plead for them ; that in Law the Land cannot be sold forever , for that it is his as well as theirs , he being resolved not to part with his Right : O my Brethren , Christ will not part with his Right of the Inheritance unto which you are also born . Your Profuseness , and Prodigality shall not make him let go his hold that he hath for you of Heaven , nor can you according to Law sell the Land forever , since 't is his , and he hath the principal and chief Title thereto . This also giveth him Ground to stand up to plead for you against all those that would hold the Kingdom from you forever . For let Satan say what he can against you , yet Christ can say the Land is mine : And consequently that his Brethren could not sell it . Yes , says Satan , if the Inheritance be devided . O but , says Christ , The Land is undivided , no Man has his part set out , and turned over to himself . Besides my Brethren yet are under Age , and I am made their Guardian : They have not Power to sell the Land forever , the Land is mine , also my Father has made me Feoffee in tr●st for my Brethren , that they may have what is allotted them when they are all come to a perfect Man , to the Measure of the Stature of the Fulness of Christ , Eph. 4.12 , 13. and not before , and I will reserve it for them till then , and thus to do is the Will of my Father , the Law of the Judge , and also my unchangeable Resolution . And what can Satan say against this Plea ? Can he prove that Christ has no Interest in the Saints Inheritance ? Can he prove that we are at Age , or that our several Parts of the Heavenly House , is already delivered into our own Hands and is in our own Power ? And if he goes about to do this is not the Law of the Land against him : Doth it not say that our Advocate is Lord of all , Acts 10.36 . that the Kingdom is Christ's , that it is laid up in Heaven for us , Eph. 5.5 . Col. 1.5 . Y●a that the Inheritance which is incorruptible undefiled , and that fadeth not away , is reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation , 1 Pet. 1.3 , 4 , 5. Thus therefore is our old Title to our Heavenly Inheritance made good by our Advocate , against the thwartings and branglings of the Devil , nor can our new Sins make it invalid , but it abideth safe to us at last , notwithstanding our Weaknesses . Tho if we sin , we may have but little Comfort of it , or but little of its present Profits while we live in this World. A Spend-thrift tho he loses not his Title , may yet lose the present Benefit . But the Principal will come again at last for we have an Advocate with the Father , Jesus Christ the righteous . Sixthly the Necessity of the Advocateship of Jesus Christ for us further appears in this , to wit , for that our Evidences , which declare that we have a Right to the eternal Inheritance , are often out of our own Hand , yea , and also sometimes kept long from us . The which we come not at the Sight or Comfort of again but by our Advocate : Specially when our Evidences are taken from us because of a present forfeiture of this Inheritance to God by this or that most foul Offence . Evidenc●s when they are thus taken away , as in David's Case ; Psal. 51.12 . they were , why then they are in the Hand of God , laid up I say from the sight of them to whom they belong , till they even forget the Contents thereof , 2 Pet. 1.5 , 6 , 7 , 8 , 9. Now when Writings and Evidences are out of the Hand of the Owners , and laid up in the Court where in Justice they ought to be kept , they are not ordinarily got thence again but by the Help of a Lawyer , an Advocate . Thus it is with the Children of God. We do often forfeit our Interest in eternal Life , but the Mercy is , the Forfeit falls into the Hand of God ; ( not of the Law , ●or of Satan ) wherefore he taketh away also so our Evidences , ( if not all , yet ) some of them , as he saith , I will take away my Peace from this People , even loving Kindness and Mercy , Jer. 16.5 . This he took from David , 1 Ch●on . 17.13 . Psal. 51.12 . yet ( not as he took it from him that went before him ) and he entreats for the Restauration of it , saying , Restore unto me the Joy of thy Salvation , and uphold me with thy free Spirit . And , Lord , Turn us again ; cause thy Face to shine , and we shall be saved , Psal. 80.3 , 7 , 19. Satan now also hath an opportunity to plead against us , and to help forward the Affliction , as his Servants did of old , when God was but a little angry , Zech 1.15 . But Jesus Christ our Advocate is ready to appear against him , and to send us from Heaven our old Evidences again , or to signifie to us that they are yet good and Authentick , and that cannot be gainsaid . Gabriel , saith he , make this Man understand the Vision , Dan. 8.16 . And again saith he to another , Run , speak to this young Man , saying , Jerusalem shall be inhabited as Towns without Walls . Jerusalem had been in Captivity , had lost many Evidences of God's Favour and Love by Reason of her Sin , and her Enemy stept in to augment her Sin and Sorrow . But there was a Man among the Myrtle trees that were in the bottom , that did prevail with her God to say I am returned to Jerusalem with Mercies : And then commands it to be proclaimed That his Cities through Prosperity should yet be spread abroad , Zech. 1.11 , 12 , 13 , 14 , 15 , 16 , 17. Thus by Virtue of our Advocate we are either made to receive our old Evidences for Heaven again , or else are made to understand that they yet are good and stand valid in the Court of Heaven ; nor can they be made ineffectual , but shall abide the test at last because our Advocate is also concerned in the Inheritance of the Saints in Light. Christians know what it is to lose their Evidences for Heaven , and to receive them again , or to hear that they hold their Title by them : But perhaps they know not how they come at this Privilege . Therefore the Apostle tells them , they have an Advocate . And that by him as Advocate they enjoy all these Advantages , is manifest , because his Advocates Office is appointed for our Help when we sin ; that is , commit Sins that are great and heinous . If any Man sin , we have an Advocate . By him the Justice of God is vindicated , the Law answered , the Threatnings taken off , the Measure of Afflicton that for Sin we undergo , determined ; our Titles to eternal Life preserved , and our comfort of them restored , notwithstanding the Wit , and Rage , and Envy of Hell. So then , Christ gave himself for us , as a Priest ; died for us , as a Sacrifice ; but pleadeth Justice and Righteousness , in a way of Justice and Righteousness ( for such is his Sacrifice ) for our Salvation , from the Death that is due to our soul or high Transgressions , as an Advocate . Thus have I given you ( thus far ) an Account of the Nature , End , and Necessity of the Advocateship of Jesus Christ : And should now come to the use and Application , only I must first remove an Objection or two . Obj. But what need all these Offices of Jesus Christ , or what need you trouble us with these nice Distinctions , 't is enough for us to believe in Christ , in the general , without considering him under this and that Office. Answ. The Wisdom of God is not to be charged with needless doing , when it giveth to Jesus Christ such Variety of Offices , and calleth him to so many sundry Imployments for us . They are all thought necessary , by Heaven and therefore should not be counted superfluous by Earth . And to put a Question upon thy Objection : What 's a Sacrifice , without a Priest ; and what 's a Priest , without a Sacrifice ? And the same I say of his Advocates Office , what 's an Advocate without the Exercise of his Office ? And what need of an Advocates Office to be exercised , if Christ ●s Sacrifice and Priest , by God , was thought sufficient ? Each of these Offices are sufficient for the perfecting of the Work for which they are designed , but they are not all designed for the self same particular thing . Christ as Sacrifice offereth not himself , 't is Christ as Priest does that : Christ as Priest dieth not for our Sins , 't is Christ as Sacrifice does so . Again , Christ as a Sacrifice , and a Priest , limits himself to those two Imploies , but as an Advocate , he lances out into a third . And since , these are not confounded in Heaven , nor by the Scriptures , they should not be confounded in our Apprehensions nor accounted useless . 'T is not therefore enough for us that we exercise our thoughts upon Christ in an undistinct , and general way , but we must learn to know him in all his Offices , and to know the Nature of his Offices also . Our Condition requires this : It requireth it , I say , as we are guilty of Sin , as we have to do with God , and with our Enemy the Devil . As we are guilty of Sin , so we need a Sacrifice ; and because we are also Sinners , we need one perfect to present our Sacrifice for us to God : We have need also of him as Priest to present our Persons and Services to God. And since God is just and upon the Judgment-Seat ; and since also we are subject to sin grievously ; and again , since we have an Accuser who will by Law plead at this Bar of God our Sins against us , to the end we might be condemned , we have need of , and also have an Advocate with the Father , Jesus Christ the ●ighteous . Alas ! How many of God's precious People , for the want of a distinct Knowledge of Christ in all his Offices , are at this day sadly baffled with the Sophistications of the Devil . To instance no more than this one thing : When they have committed some heinous Sin after Light received ; How are they , I say , tossed , and tumbled , and distressed with many Perplexities ? They cannot come to any Anchor in this their troubled Sea. They go from Promise to Promise , from Providence to Providence , from this to that Office of Jesus Christ , but forget that he is ( or else understand not what it is for this Lord Jesus ) to be an Advocate for them . Hence they so often sink under the Fears that their Sin is unpardonable , and that therefore their Condition is desperate . Whereas if they could but consider that Christ is their Advocate , and that he is therefore made an Advocate , to save them from those high Transgressions that are committed by them and that he waits upon this Office continually before the Judgment-Seat of God ; they would conceive Relief , and be made hold up their Head , and would more strongly twist themselves from under that Guilt and Burden ( those Ropes and Cords wherewith by their Folly they have so strongly bound themselves ) than commonly they have done or do . Obj. 2. But notwithstanding what you have said , this Sin is a deadly stick in my way . It will not out of my Mind , my Cause being bad , but Christ will desert me . Answ. 'T is true , Sin is and will be a deadly stick and stop to Faith , attempt to exercise it upon Christ as considered under which of his Offices , or Relations you will : And above all , the Sin of Vnbelief is the Sin that doth so , or most easily beset us , Heb. 12.1 , 2. And no marvel , for it never acteth alone , but is backed , not only with Guilt and Ignorance , but also with carnal Sense , and Reason . He that is ignorant of this , knows but little of himself , or of what believing is . He that undertaketh to believe , sets upon the hardest Task that ever was proposed to Man ; not ●ecause the things imposed upon us are unreasonable or unaccountable , but because the Heart of Man , the more true any thing is , the more it sticketh and stumbleth thereat . And says Christ , because I tell you the truth , ye ●●lieve me not , Joh. 8.45 . Hence believing is called labouring , Heb. 4.11 . and 't is the sorest Labour ( at times ) that any Man can take in Hand , because assaulted with the greatest Oppositions ; but believe thou must , be the Labour never so hard , and that , not only in Christ in a general way , but in him as to his several Offices , and as to this of his being an Advocate in particular ; else some Sins and some Temptations will not , in their Guilt nor vexatious Trouble , easily depart from thy Conscience , no not by Promise nor by thy Attempts to apply the same by Fai●h . And this the Text insinuateth , by it's setting forth of Christ as Advocate ; as the only or best and most speedy Way of Relief to the Soul , in certain Cases . There is then an Order that thou must observe in the Exercise of thy Soul in a way of believing . 1. Thou must believe unto Justification in general , and for this thou must direct thy Soul to the Lord Christ , as he is a Sacrifice for Sin , and as a Priest , offering that Sacrifice : So as a Sacrifice thou shalt see him appeasing Divine Displeasure for thy Sin , and as a Priest spreading the Skirt of his Garment over thee , for the covering of thy Nakedness ; thus being cloathed thou shalt not be found naked . 2. This when thou hast done ( as well as thou canst ) thou must in the next Place keep thine Eye upon the Lord Christ as improving , as Priest in Heaven , the Sacrifice which he offered on Earth , for the continuing of thee in a state of Justification , thy Life time , notwithstanding those common Infirmities that attend thee , and to which thou art incident in all thy holy Services , or best of thy Performances , Rom. 5.10 . Exod. 28.31 , 38. For therefore is he a Priest in Heaven , and by his Sacrifice interceding for thee . 3. But if thy Foot slippeth ; if it slippeth g●eatly , then know thou , 't will not be long ●efore a Bill be in Heaven preferred against thee by the Accuser of the Brethren ; wherefore then thou must have Recourse to Christ as Advocate to plead before God , thy Judge , against the Devil , thine Adversary , for thee . 4. And as to the badness of thy Cause , let that nothing move thee , save to Humility , and self-Abasement : For Christ is glorified by being concerned for thee . Yea the Angels will shout aloud to see him bring thee off . For what greater Glory can we conceive Christ to obtain as Advocate , than to bring off his People when they have sinned , no●withstanding Satans so charging of them , for them , as he doth . He gloried when he was going to the Cross to die , he went up with a Shout and the Sound of Trumpet to make Intercession for us : And shall we think that by his being an Advocate he receives no additional Glory ! 'T is Glory to him doubtless to bear the Title of an Advocate , and much more to plead and prosper for us against our Adversary as he doth . 5. And , I say again , for thee to think that Christ will reject thee for that thy Cause is bad , is a kind of thinking Blasphemy against this his Office , and his Word . For what doth such a Man but side with Satan while Christ is pleading against him . I say 't is as the Devil would have it , for it puts Strength unto his Plea against us , by increasing our Sin and Wickedness . But shall Christ take our Cause in Hand , and shall we doubt of good Success ? This is , to count Satan stronger than Christ , and that he can longer abide to oppose , than Christ can to plead for us . Wherefore away with it , not only as to the Notion , but also as to the Heart and Root thereof . Oh! When shall Jesus Christ our Lord be honoured by us as he ough● ? this dastardly Heart of ours , when shall it be more subdued , and trodden underfoot of Faith ? when shall Christ ride Lord , and King , and Advocate upon the Faith of his People as he should ? He is exalted before God , before Angels , and above all the Power of the Enemy , there is nothing comes behind but the Faith of his People . Obj. 3. But since you follow the Metaphor so close , I will suppose , if an Advocate be entertained , some Recompence must be given him : His Fee , who shall pay him his Fee ? I have nothing ; could I do any thing to make this Advocate part of Amends , I could think I might have Benefit from him , but I have nothing ; what say you to this ? Answ. Similitudes must not be strained too far , but yet I have an Answer for this Objection . The●e is , in some Cases , Law for them that have no Money , ay , Law , and Lawyers too : And this is called a suing in Forma Pauperis ; and such Lawyers are appointed by Authority for that Purpose . Indeed I know not that it is thus in every Nation , but 't is sometimes so with us in England : and this is the way altogether in the Kingdom of Heaven before the Bar of God. All is done there for us in Forma Pauperis , on free cost : For our Advocate , or Lawyer is thereto designed and appointed of his Father . Hence Christ is said to plead the Cause , not of the rich and wealthy , but of the Poor and Needy ; not of those that have many Friends , but of the Fatherless and Widow ; not of them that are fat and strong , but of those under sore Afflictions , Prov. 22 . 2● , 23. chap. 23.10 , 11. chap. 31.9 . He shall stand at the right Hand of the Poor to save him from them that condemn his Soul , Psal. 109.31 . or as it is in the Margent , from the Judges of his Soul. This then is the manner of Jesus Christ with Men : He doth freely what he doth , not for Price nor Reward . I have raised him up , says God , And I will direct all his Ways , he shall build my City , and he shall let go my Captives , not for Price , nor Reward , Isa. 45.13 . This I say is the manner of Jesus Christ with Men ; he pleads , he sues in Forma Pauperis , gratis , and of meer Compassion . And hence it is that you have his Clients give him thanks ; for that is all the Poor can give . I will greatly praise the Lord with my Mouth , I will praise him among the Multitude , for he shall stand at the right Hand of the Poor to save him from them that condemn his Soul , Psal. 109.30 . They know but little , that talk of giving to Christ , except they mean , they would give him Blessing and Praise . He bids us come freely , take freely ; and tells us that he will give , and do , freely , Rev. 22.17 . chap. 21.6 . Let him have that which is his own , to wit , thy self , for thou art the Price of his Blood. David speaks very strangely of giving to God for Mercy bestowed on him . I call it strangely , because indeed 't is so to Reason . What , says he , shall I render to the Lord for all his Benefits , I will take this Cup and call for more , Psal. 116.12 , 13. God has no need of thy Gift , nor Christ of thy Bribe to plead thy Cause . Take thankfully what is offered and call for more : That 's the best giving to God. God is rich enough : Talk not then of giving , but of receiving , for thou art poor : Be not too high , nor think thy self too good to live by the Alms of Heaven : And since the Lord Jesus is willing to serve thee freely , and to maintain thy Right to Heaven against thy Foe , to the saving of thy Soul , without Price or Reward , Let the Peace of God rule in thee , to the which thou art also called as is the rest of the Body , and be thou thankful , Col. 3.15 . This then is the Privilege of a Christian , we have an Advocate with the Father , Jesus Christ the righteous . One that pleadeth the Cause of his People against those that rise up against them , of his Love , Pity , and meer good Will. Lord open the Eyes of dark Readers , of disconsolate Saints that they may see who is for them , and upon what Terms . Obj. 4. But if Christ doth once begin to plead for me , and shall become mine Advocate : He will always be troubled with me , unless I should of my self forsake him , for I am ever in Broils , and Suits of Law , Action after Action is laid upon me , and I am sometimes ten times in a Day summoned to answer my Doings before God. Answ. Christ is not an Advocate to plead a Cause or two , nor to deliver the Godly from an Accusation or two : He delivereth Israel out of all his Troubles , 2 Sam. 22.28 . and chuses to be an Advocate for such . Therefore the Godly of old , did use to make from the Greatness of their Troubles and the abundance of their Troublers , an Argument to the Lord Christ to send , and lend them help . Have Mercy upon me , said David , consider my Trouble which I suffer of them that hate me , Psal. 9.13 . And again , Many are they that rise up against me , many there be that say of my Soul , there is no help for him in God , Psal. 3.1 , 2. Yea the Troubles of this Man were so many and great that his Enemies began to triumph over him , saying , There is no help for him in God , ver . 7. But could he not deliver him , or did the Lord fors●ke him ? No no ; thou hast smitten , saith he , all mine Enemies upon the Cheek-bone , thou hast broken the Teeth of the ungodly . And as he delivereth them from their Troublers , so al●o he pleadeth all their Causes : O Lord , ●aith the Church , thou hast pleaded the Causes ●f my Soul , thou hast redeemed my Life , Lam. ● . 58 . Mark , troubled Christian , thou ●ayst thou hast been arrested oft times in a Day , and as often summoned to appear at God's Bar , there to answer to what shall be ●aid to thy Charge : And here for thy Encou●agement thou readest that the Church hath ●n Advocate that pleadeth the Causes of her ●oul , that is , all her Causes , to deliver her . He knows that so long as we are in this World , we are subject to Temptation and Weakness , and through them made guilty , ●f many bad things : Wherefore he hath pre●ared himself to our Service , and to abide ●ith the Father an Advocate for us . As Solo●on saith of a Man of great Wrath , Prov. 19. ●9 . so it may be said of a Man of great Weak●esses ( and the best of Saints are such ) he ●ust he delivered again , and again . Yea ma●y a time saith David did he deliver them , Psal. ●06 . 44 , 45. to wit , more than once and twice ; ●nd he will do so for thee , if thou entertain 〈◊〉 to be thine Advocate . Thou talkest of ●aving of him , but then whither wilt thou 〈◊〉 ? all else are vain things , things that cannot ●rofit , 1 Sam. 12.20 , 21 , 22 , 23. and he ●ill not forsake his People tho their Land be 〈◊〉 with Sin against the holy One of Israel , Jer. 51.5 . I know the modest Saint is apt to be abash'd to think what a troublesome one he is , and what a make-work he has been in God's House all his Days : And let him be filled with holy blushing , but let him not forsake his Advocate . Having thus spoken to these Objections , let us now come to make some use of th● whole , and , Vse 1. First , I would exhort the Children 〈◊〉 consider the Dignity that God hath put upon Jesus Christ their Saviour . For by how muc● God hath called his Son to Offices and Place● of trust , by so much he hath heaped Dignitie● upon him . 'T is said of Mordecai , That he wa● next to the King Ahasuerus . And what then ▪ Why then the Greatness of Mordecai & his hig● Advance must be written in the Book of the Chronicles of the Kings of Media and Persia , Esth. 10.1 , 2 , 3. to the end his Fame might not be buried nor forgot , but remembred and talked of in Generations to come . Why , my Brethren , God hath exalted Jesus of Nazareth : Hath made him the only great one ▪ having given him a Name above every Name . A Name did I say , a Name and Glory , beyond all Names , and above all Names , a● doth witness both his being set above all , and the many Offices which he executeth for God on behalf of his People : 'T is counted no little Addition to Honour , when Men are , not only made near to the King , but also intrusted with most , if not almost with all the most weighty Affairs of the Kingdom . Why this is the Dignity of Christ , he is , 't is true , the natural Son of God , and so high and one that abounds with Honour ; but this is not all , God has conferred upon him as Man , all the high and most mighty Honours of Heaven . He hath made him Lord Mediator betwixt him and the World. This in general . And particularly , he hath called him to be his high Priest forever , Heb. 7.21 , 22 , 23 , 24. and hath sworn he shall not be changed for another , he hath accepted of his Offering once forever , counting that there is wholly enough in what he did once , to perfect forever them that are sanctified , to wit set apart to Glory , Heb. 10.11 , 12 , 13. He is Captain General of all the Forces that God hath in Heaven and Earth , the King and Commander of his People , Chap. 9.25 , 26. He is Lord of all , and made Head over all things to the Church , Eph. 1.22 , and is our Advocate with the Father . O the Exaltation of Jesus Christ ! Let Christians therefore in the first : Place consider this . Nor can it but be profitable to them if withal they consider that all this Trust , and Honour is put , and conferred upon him in Relation to the Advantage and Advancement of Christians . If Christians do but consider the nearness that is 'twixt Christ and them , and withal consider how he is exalted , it must needs be matter of Comfort to them . He is my Flesh and my Bone that is exalted , it is my Friend and Brother that is thus set up and preferred . 'T was something to the Jews when Mordecai was exalted to Honour , they had thereby Ground to rejoice and be glad , for that one of themselves was made the Lord Chief by the King , and the great Governour of the Land , for the good of his Kindred . True , when a Man thinks of Christ , as severed from him , he sees but little to his Comfort in Christ's Exaltation , but when he looks upon Christ and can say my Saviour , my Priest , or the chief Bishop of my Soul , then he will see much in his being thus promoted to Honour . Consider then of the Glories to which God has exalted our Saviour in that he hath made him so high . 'T is comely also when thou speakest of him , that thou name his Name with some additional Title , thereby to call thy Mind to the Remembrance , and so to the greater Reverence of the Person of thy Jesus . As , our Lord Jesus ; our Lord and Saviour Jesus Christ ; the Apostle and High Priest of our Profession Christ Jesus , 2 Pet. 2. 20. Heb. 3.1 , &c. Men write themselves by their Titles ; As John , Earl of such a Place ; Anthony , Earl of such a Place ; and Thomas Lord , &c. 'T is common also to call Men in great Places by their Titles rather than by their Names , yea it also pleases such great ones well : As my Lord High Chancellor of England , my Lord Privy-Seal , my Lord high Admiral , &c. And thus should Christians make mention of Jesus Christ our Lord , adding to his Name some of his Titles of Honour , specially since all Places of Trust and Titles of Honour conferred on him are of special Favour to us . I did use to be much taken with one Sect of Christians , for that it was usually their way , when they made mention of the Name of Jesus , to call him , The blessed King of Glory . Christians should do thus ; 't would do them good . For why doth the Holy Ghost , think you , give him all these Titles , but that we should call him by them , and so make mention of him one to another . For the very calling of him by this or that Title , or Name belonging to this or that Office of his , giveth us Occasion , not only to think of him as exercising that Office , but to enquire by the Word , by Meditation , and one of another , what there is in that Office , and what by his exercising of that , the Lord Jesus profiteth his Church . How will Men stand for that Honour that by Superiors is given to them , expecting , and using all things , to wit , Actions , and Carriages so , as that thereby their Grandure may be maintained . And , saith Christ , ye call me Master and Lord , and ye say well , for so I am , Joh. 13.13 . Christ Jesus our Lord would have us exercise our selves in the Knowledge of his glorious Offices and Relative Titles ; because of the Advantage that we get by the Knowledge of them , and the Reverence of , and Love to him that they beget in our Hearts . The Disciple , saith the Text , whom Jesus loved , said unto Peter , It is the Lord. And when Simon Peter heard that it was the Lord : He girt his Fishers Coat unto him ( for he was naked ) and did cast himself into the Sea : And the other Disciples came in a little Ship , to wit , to Shore to wait upon their Lord , Chap. 21. The very naming of him under the Title of Lord , bowed their Hearts forthwith to come with Joint-readiness to wait upon him . Let this also learn us to distinguish Christs Offices a●d Titles , not to confound them : For he exerciseth those Offices and beareth those Titles for great Reason , and to our Commodity . Every Circumstance relating both to Christ's Humiliation and Exaltation ought to 〈◊〉 duly weighed by us , because of that My●●ery of God , and of Man's Redemption that 〈◊〉 wrapt up therein . For as there was not a ●●in , nor a loop , nor a tack in the Tabernacle , ●ut had in it an use of Instruction to the Chil●ren of Israel ; so there is not any part , whe●her more near or more remote to Christ's ●uffering and Exaltation , but is , could we ●et into it , full of spiritual Advantage to us . To instance , the Matter that came out of Christ's Side ; a thing little taken Notice of , either by Preachers , or Hearers , and yet John makes it one of the Witnesses of the Truth ●f our Redemption , and a Confirmation of ●he Certainty of that Record that God to the World hath given of the Sufficiency that is 〈◊〉 his Son to save , Joh. 19.34 . 1 Joh. 5.5 , ● , 7 , 8 , 9. Gal. 3.17 . Rom. 4.9 , 10 , 11 , ●2 . When I have considered that the very tim●●g of Scripture Expressions , and the Season ●f administring of Ordinances , has been argu●entative to the promoting of the Faith , and ●ay of Justification by Christ ; it has made ●e think that both my self and the most of ●he People of God , look over the Scriptures ●oo slightly , and take too little Notice of that ●r of those many Honours that God for our ●ood has conferr'd upon Christ. Shall he be cal●ed a King , a Priest , a Prophet , a Sacrifice , an Altar , a Captain , a Head , a Husband , a Father , a Fountain , a Door , a Rock , a Lyon , ● Saviour , &c. and shall we not consider these things ? And shall God to all these , add moreover , that he is an Advocate , and shall we take no Notice thereof , or jumble things so together that we lose some of his Titles and Offices , or so be concerned with one , as not to think we have need of the Benefit of the rest ? Let 's be ashamed thus to do or think and let 's give to him that is thus exalted th● Glory due unto his Name . Vse 2. Secondly , As we should conside● the Titles and Offices of Christ in general So we should consider this of his being an Advocate , in particular : for this is one of th● Reasons which induced the Apostle to presen● him here under that very Notion to us namely that we should have Faith about it and consider of it to our Comfort . If an● Man sin , we have an Advocate with the Father Jesus Christ the righteous . An Advocate . A● Advocate as I said is one that hath Power t● plead for another , in this , or that , or an● Court of Judicature . Be much therefore i● the Meditation of Christ as executing of thi● his Office for thee : For many Advantage will come to thee thereby ; As , 1. This will give thee to see , that thou a●● not forsaken when thou hast sinned ; and th●● has not in it a little Relief only , but yieldeth Consolation in time of need . There is nothing that we are more prone unto than to think we are forsaken when we have sinned , when for this very thing , to wit , to keep us from thinking so , is the Lord Jesus become our Advocate . If any Man sin , we have an Advocate . Christian , thou that hast sinned , and that with the Guilt of thy Sin art driven to the brink of Hell , I bring thee news from God , thou shalt not die but live , for thou hast an Advocate with the Father . Let this therefore be considered by thee because it yieldeth this Fruit. 2. The Study of this Truth will give thee ground to take Courage to contend with the Devil concerning the largeness of Grace , by Faith ; since thy Advocate is contending for thee against him at the Bar of God. 'T is a great Encouragement to a Man to ho●d up his Head in the Country , when he knows he has a special Friend at the Court. Why our Advocate is a Friend at Court , a Friend there ready to give the onset to Satan come he when he will. We have an Advoca●e with the Father . An Advocate , or one to plead against Satan for us . 3. This Consideration will yield Relif when by Satan's ●buse of some other of the Offices of Christ , thy Faith is discou●aged and made afraid . Christ as a Prophet pronounces many a dreadful Sentence against Sin , and Christ as a King is of Power to execute them : And Satan as an Enemy has Subtilty enough to abuse both these to the almost utter Overthrow of the Faith of the Children of God. But what will he do with him as he is an Advocate : Will he urge that he will plead against us ? He cannot , he has no such Office. Will he plead against thee with his great Power ? No , but he would put Strength into thee , Job 23.3 , 4 , 5 , 6. Wherefore Satan doth all he may to keep thee ignorant of this Office , for he knows , that as Advocate when he is so apprehended , the Saints are greatly relieved by him , even by a believing thought of that Office. 4. This Consideration , or the Consideration of Christ as exercising of this Office , will help thee to put by that vizor wherewith Christ by Satan is misrepresented to thee to the weakning and affrighting of thee . There is nothing more common among Saints , than thus to be wronged by Satan : For as he will labour to fetch Fire out of the Offices of Christ to burn us , so to present him to us with so dreadful and so ireful a Countenance , that a Man in Temptation and under Guilt , shall hardly be able to lift up his Face to God. But now , to think really that he is my Advocate this heals all . Put a Vizor upon the Face of a Father , and it may perhaps for a while fright the Child , but let the Father speak , let him speak in his own Fatherly Dialect to the Child , and the Vizor is gone , if not from the Father's Face , yet from the Child's Mind : Yea the Child , notwithstanding that Vizor , will adventure to creep into it's Fathers Bosom . Why thus it is with the Saints when Satan deludes , and abuses them by disfiguring of the Countenance of Christ to their view : Let them but hear their Lord speak in his own natural Dialect , ( and then he doth so indeed when we hear him speak as an Advocate ) and their Minds are calmed , their Thoughts settled , their Guilt made to vanish , and their Faith to revive . Indeed the Advocateship of Jesus Christ is not much mentioned in the Word : And because it is no oftner made mention of , therefore , perh●ps it is that some Christians do so lightly pass it over when on the contrary the rarity of the thing should make it the more admirable . And perhaps it is therefore so little made mention of in the Bible , because it should not by the common sort be abused : But is as it were privately dropt in a corner to be found by them that are f●r finding Relief for their Soul by a dilige●t search of the Scriptures . For Christ in this Office of Advocateship is only designed for the Child of God. The World hath nothing therewith to do . Methinks that which alone is proper to Saints , and that which by God is peculiarly designed for them , they should be mightily taken withal . The peculiar Treasure of Kings ; the peculiar Privilege of Saints ! Oh! This should be affecting to us . Why Christ as an Advocate is such . Remember me , O Lord , said the Psalmist , with the Favour that thou bearest to thy People : O visit me with thy Salvation : That I may see the good of thy chosen , that I may rejoice in the gladness of thy Nation , that I may glory with thine Inheritance , Psal. 106.4 , 5. The Psalmist you see here is crying out for a share in , and the Knowledge of the peculiar Treasure of Saints : And this of Christ as Advocate is such , wherefore study it , and prize it so much the more . This Advocate is ours . 1. Study it with reference to its Peculiarity . It is for the Children and no body else . For the Children little and great . This is Childrens Bread , this is a mess for Benjamin : This is to be eaten in the holy Place . Children use to make much of that which by way of speciality is by their Relations bestowed on them . And Naboth said to Ahab , the Lord forbid it me , that I should give t●e Inheritance of my Father to thee , 1 Kin. 21 3. no truly will I not . Why so ? because it was my Father's Gift , not in common to all , but to me in special . Secondly , Study this Office in the Nature of it . For therein lies the Excellency of any thing , even in the Nature of it . Wrong thoughts of this or that , abuses it , and takes its natural Glory from it , take heed therefore of misapprehending , while thou art seeking to apprehend Christ as thy Advocate . Men judge of Christ's Offices , while they are at too great a distance from them , but Let them come near says God , then let them speak , Isa. 41.1 . or as Elihu said to his Friends ( when he had seen them judge amiss , ) Let us chuse to us Judgment , let us know among our selves what is good , Job 34.4 . So say I , study to know , rightly to know the Advocate-Office of Jesus Christ. It is one of the easiest things in the World to miss of the Nature , while we speak of the Name and Offices of Jesus Christ. Wherefore look to it that thou study the Nature of the Office of his Advocateship : Of his Avocateship for , for so you ought to consider it , there is an Advocate for , not against the Children of God , Jesus Christ the righteous . Thirdly , Study this Office with reference to its efficacy , and prevalency ; Job says , After my Words they spake not again , Job 29.22 . And when Christ stands up to plead , all must keep silence before him . True , Satan had the first Word , but Christ the last in the Business of Joshua , and such a last , as brought the poor Man off well , tho cloathed with filthy Garments , Zech. 3. Satan must be speechless after a Plea of our Advocate how rampant soever he is afore ; or as Elihu has it , He was amazed , he answered no more , he left off speaking . Shall he that speaks in Righteousness give place , and he who has nothing but Envy and Deceit be admitted to stand his Ground ? Behold the Angels cover their Faces when they speak of his Glory : How then shall not Satan bend before him ? In the Days of his Humiliation he made him cringe and creep , how much more then now he is exalted to Glory , to glory to be an Advocate , an Advocate for his People ? If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . Fourthly , Study The Faithfulness of Ch●ist in his Execution of this Office : For he will not fail nor forsake them that have entertained him for their Advocate . He will thorowly plead their Cause , Jer. 50.34 . Faithful and true , is one of his Titles , and you shall faithfully be served by him . You may boldly commit your Cause unto him , nor shall the badness of it , make him fail or discourage him in his work , for it is not the badness of a Cause that can hinder him from prevailing , because he hath wherewith to answer for all thy Sins , and a new Law to plead by , through which he will make thee a Conqueror . He is also for sticking to a Man to the End if he once engages for him , Joh. 13.1 , 2. He will threaten , and love ; he will chastise , and love ; he will kill , and love ; and thou shalt find it so And he will make this appear at the last , and Satan knows it is so now , for he finds the Power of his Repulses while he pleadeth for us at the Bar against him . And all this is in very Faithfulness . Fifthly , Study also the need that thou has● of a Share in the Execution of the Advocateship of Jesus Christ. Christians find that they have need of washing in the Blood of Christ and that they have need of being cloathed with the Righteousness of Christ : They also find that they have need that Christ shoul● make Intercession for them and that by hi● ( of Necessity ) they must approach God , an● present their Prayers and Services to him But they do not so well see that they nee● that Christ should also be their Advocat● And the Reason thereof is this : They forge● that their Adversary makes it his Business t● accuse them before the Throne of God ; the consider not the long Scrowls , and many Crimes wherewith he chargeth them in the Presence of the Angels of God : I say this is the Cause that the Advocateship of Christ is so little considered in the Churches . Yea many that have been relieved by that Office of his , have not understood what thereby he has done for them . But perhaps this is to be kept from many till they come to behold his Face , and until all things shall be revealed , that Christ might have Glory given him in the next World for doing of that for them , which they so little thought of in this . But do not thou be content with this Ignorance , because the Knowledge of his advocating of it for thee , will yield thee present Relief . Study therefore thine own Weakness , the Holiness of the Judge , the badness of thy Cause , the Subtilty , Malice , and Rage of thine Enemy , and be assured that when-ever thou sinnest , by and by thou art for it accused before God at his Judgment-Seat . These things will as it were by way of Necessity instil into thy Heart the need that thou hast of an Advocate , and will make thee look , as to the Blood and Righteousness of Jesus Christ to justifie thee , so to Christ as an Advocate to plead thy Cause , as did holy Job in his Distresses , Job 16.21 . 1 Vse 3. Thirdly , Is Christ Jesus not only a Priest of , and a King over , but an Advocate for his People ? Let this make us stand and wonder , and be amazed at his Humiliation and Condescention . We read of his Humiliation on Earth when he put himself into our Flesh , took upon him our Sins : And made them as his own unto Condemnation and Death . And to be an Advocate , is an Office reproachful to the malicious , if any Man be such an one for those that are base and unworthy . Yea , and the higher and more honourable the Person is that pleads for such , the more he humbles himself . The Word doth often , in effect , account him , now in Heaven as a Servant for us , and Acts of Service are Acts of Condescention . And I am sure some Acts of Service have more of that in them than some . And I think , when all things are considered , that Christ neither doth , nor can do any thing for us there , of a more condescending Nature than to become our Advocate . True , he glories in it but that doth not shew that the work is excellent in it self . It is also one of his Titles of Honour . But that is to shew how highly God esteems of , and dignifies all his Acts , and tho this shall tend at last to the greatning of his Honour and Glory in his Kingdom , yet the Work it self is amazingly mean. I speak after the manner of Men : It is accounted so in this World : How ignoble and unrespectful doth a Man make himself , specially to his Enemy , when he undertaketh to plead a bad Cause , if it also happeneth to be the Cause of the base and unworthy . And I am sure we are every one so in our selves , for whom he is become an Advocate with the Father . True , we are made worthy in him , but that 's no thanks to us ; as to our selves , and our Cause , both are yet bad enough . And let us now leave off disputing , and stand amazed at his Condescention . He humbleth himself to behold things that are in Heaven , Psal. 113.4 , 5 , 6. and Men of old did use to wonder to think that God should so much stoop , as to open his Eyes to look upon Man , or once so much as to mind him , Job 14.1 , 2 , 3. Psal. 144.3 , 4. Job 7.17 . Psal. 8.4 . And if these be Acts that bespeak a Condescension , what will you count of Christ's standing up as an Advocate to plead the Cause of his People ? Must not that be much more so accounted . Oh the Condescention of Christ in Heaven ! While Cavillers quarrel at such kind of Language , let the Saints stay themselves and wonder at it , and be so much the more affected with his Grace . The Persons are base , the Crimes are base with which the Persons are charged , wherefore one would think , that has but the Reason to think , that it is a great Condescention of Christ now in Heaven to take upon him to be an Advocate for such a People : Specially if you consider the openness of this Work of Christ , for this thing is not done in a Corner . This is done in open Court. First , with an holy and just God : for he is the Judge of all , and his Eyes are purer than to behold Iniquity , yea his very Essence , and Presence is a consuming Fire , yet before , and with this God , and that for such a People , Jesus Christ the King will be an Advocate . For one mean Man to be an Advocate for the base , with one that is not considerable , is not so much : But for Christ to be an Advocate for the base , and for the base too under the basest Consideration , this is to be wondred at . When Bathsheba the Queen , became an Advocate for Adonijah unto King Solomon , you see how he flounced at her , for that his Cause was bad , And why , saith he , dost thou ask , Abishai , for Ad nijah : Ask for him the Kingdom also , 1 Kin. 2.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. I told you before , that to be an Advocate , did run one upon Hazards of Reproach , and it may easily be thought that the Queen did blush when from the King her Son she received such a Repulse : Nor do we hear any more of her being an Advocate ; I believe she had enough of this . But oh ! this Christ of God , who himself is greater than Solomon , he is become an Advocate ; an Advocate with the Father , who is the eternally just , and holy , and righteous God : And that for a People with Respect to him far worse than could be Adonijah in the Eyes of his Brother Solomon . Majesty , and Justice are dreadful in themselves , and much more so when approached by any , specially when the Cause , as to matter of Fact , is bad that the Man is guilty of , who is concerned in the Advocateship of his Friend . And yet Jesus Christ is still an Advocate for us , an Advocate with the Father . Secondly , Consider also before whom Jesus Christ doth plead as an Advocate , and that is before or in the Presence and Observation of all the heavenly Host. For while Christ pleadeth with God for his People all the Host of Heaven stands by , on the right Hand and on the Left , Mat. 10.32 . And tho as yet there may seem to be but little in this Consideration , yet Christ would have us know , and account it an Infinite Kindness of his to us , that he will confess , and not be ashamed of us before the Angels of his Father , Mark 8.38 . Angels are holy and glorious Creatures ; and in some Respect may have a greater Knowledge of the Nature and baseness of Sin than we , while here , are capable of , and so may be made to stand and wonder while the Advocate pleads with God for a People from Head to Foot cloathed therewith . But Christ will not be ashamed to stand up for us before them , though they know how bad we are , and what vile things we have done . Let this therefore make us wonder . Thirdly , Add to these how unconcerned , oft-times those are with themselves and their own desolate Condition , for whom Christ as an Advocate laboureth in Heaven with God. Alas the Soul is as far off of knowing what the Devil is doing against it at God's Bar , as David was when Saul was threatning to have his Blood , while he was hid in the Field , 1 Sam. 20.26 , 27 , 28 , 29 , 30 , 31 , 32. But O true Jonathan ! How didst thou plead for David ? Only here thou hadst the Advantage of our Advocate , thou hadst a good Cause to plead , for when Saul thy Father said David shall surely die : Thy Reply was , wherefore shall he be sl●in ? What evil hath he done ? But Christ cannot say thus , when he pleadeth for us at God's Bar , nor is our present Senselessness and unconcernedness about his pleading , but an Aggravation to our Sin. Perhaps David was praying while Jonathan was playing the Advocate for him before the King his Father : But perhaps the Saint is sleeping , yea , sinning more , while Christ is pleading for him in Heaven ! Oh! This should greatly affect us , this should make us wonder ; this should be so considered by us as to heighten our Souls to Admiration of the Grace and Kindness of Christ. Fourthly , join to these , the Greatness , and Gravity ; the highness and glorious Majesty of the Man that is become our Advocate , says the Text , 't is Jesus Christ , we have an Advocate with the Father , Jesus Christ. Now that he should become an Advocate , that he should embrace such an Imploy as this of his Advocateship , let this be a wonderment and so be accounted . But let us come to the fourth Use. Vse 4. Fourthly , Is it so , is Jesus Christ the Saviour also become our Advocate ? Then let us labor to make that Improvement of this Doctrine as tendeth to strengthen our Graces , and us in the management of them . Indeed this should be the Use that we should make of all the Offices of Christ , but let us at this time concern our s●lves about this . Let , I say , the poor Christian thus expostulate with himself . 1. Is Christ Jesus the Lord mine Advocate with the Father ? Then awake , my Faith , and shake thy self like a Gyant : Stir up thy self and be not faint : Christ is the Advocate of his People , and pleadeth the Cause of the poor and needy . And as for Sin which is one great stumble to thine actings , O my Faith , Christ has not only died for that as a Sacrifice , nor only carried his Sacrifice unto the Father into the holiest of all ; but is there to manage that Offering as an Advocate , pleading the efficacy and Worth thereof , before God against the Devil for us . Thus , I say , we should strengthen our Faith , for Faith has to do , not only with the Word , but also with the Offices of Christ. Besides , considering how many the Assaults are that are made upon our Faith , we find all little enough to support it against all the Wiles of the Devil . Christians too little concern themselves , as I have said with the Offices of Jesus Christ , and therefore their Knowledge of him is so little , and their Faith in him so weak . We are bid to have our Conversation in Heaven , and then a Man so hath , when he is there in his Spirit by Faith observing how the Lord Jesus doth exercise his Offices there for him . Let us often by Faith go to the Bar of God , there to hear our Advocate plead our Cause , we should often have our Faith to God's Judgment-seat , because we are concerned there . There we are accused of the Devil , there we have our Crimes laid open , and there we have our Advocate to plead . And this is suggested in the Text , for it saith , we have an Advocate with the Father . Therefore thither our Faith should go for help and relief in the Day of our straits . I say we should have our Faith to God's Judgment-Seat and shew it there by the Glass of our Text what Satan is doing against , and the Lord Jesus for our Souls : we should also shew it how the Lord Jesus carries away every Cause from the Devil , and from before the Judgment-Seat , to the Comfort of the Children , the Joy of Angels , and the Shame of the Enemy . This would strengthen , and support our Faith indeed : And would make us more able than for the most part we are to apply the Grace of God to our selves . And hereafter to give more strong Repulses to Satan . 'T is easie with a Man , when he knows that his Advocate has ove●thrown his Enemy , at the King's Bench Bar , or Court of common Pleas , less to fear him the next time he sees him , and more boldly to answer him when he reneweth his Threats upon him . Let Faith then be strenghthened from its being exercised about the Advocateship of Jesus Christ. Secondly , As we should make use of Christ's Advocateship for the strengthening of our Faith , so we also should make use thereof to the encouraging of us to Prayer . As our Faith is , so is our Prayer , to wit , cold , weak and doubtful if our Faith be so . When ●aith cannot apprehend that we have access ●o the Father by Christ , or that we have an Advocate when charged before God for our ●ins by the Devil , then we flag and faint in ●ur Prayer : But when we begin to take Cou●age to believe , and then we do so when most ●learly we apprehend Christ , then we get up ●n Prayer : And according as a Man appre●ends Christ in his Undertakings , and Offices , ●o he will wrestle with and supplicate God. ●s suppose a Man believes that Christ died ●or his Sins , why then he will plead that in ●rayer with God. Suppose also that a Man ●nderstands that Christ rose again for his ●ustification , why then he will also plead that 〈◊〉 Prayer : But if he knows no further , no ●●rther will he go : But when he shall know ●●at there is for him also an Advocate with ●●e Father , and that that Advocate is Jesus ●hrist : And when the Glory of this Office of ●hrist shall shine in the Face of this Man's ●●ul ; Oh then he takes Courage to pray ●ith that Courage he had not before , ●●a then is his Faith so supported and made ●rong that his Prayer is more fervent and ●●portuning abundance . So that I say the Knowledge of the Ad●●cateship of Christ is very useful to strengthen then our Graces , and as of Graces in genera● so of Faith and Prayer in particular . Wherefore our Wisdom is so to improve this Doctrine that Prayer may be strengthened thereby . Thirdly , As we should make use of thi● Doctrine to strenghthen Faith and Prayer So we should make use of it to keep us humbl● For the more Offices Christ executeth for u● with the Father , the greater Sign that we a●● bad : And the more we see our badness th● more humble should we be . Christ gave fo● us the Price of Blood , but that is not 〈◊〉 Christ as a Captain has conquered Death an● the Grave for us , but that is not all . Chri●● as a Priest intercedes for us in Heaven , 〈◊〉 that is not all : Sin is still in us , and with u● and mixes it self with what-ever we do whether what we do be religious or civi● For not only our Prayers and our Sermo● our Hearings , and Preaching and so ; 〈◊〉 our Houses , our Shops , our Trades and 〈◊〉 Beds are all polluted with Sin. Nor do●● the Devil , our Night and Day Adversa●● forbear to tell our bad Deeds to our Fath●● urging that we might forever be disinherit● for this . But what should we now do if 〈◊〉 had not an Advocate ? Yea , if we had not 〈◊〉 who would plead in Forma Pauperis ; yea we had not one that could prevail , and 〈◊〉 would faithfully execute that Office for us ? Why we must die . But since we are rescued by him , let us , as to our selves , lay our Hand upon our Mouth , and be silent , or say , not unto us , Lord , not unto us , but to thy Name give Glory . And I say again , since the Lord Jesus is fain to run through so many Offices for us before he can bring us to Glory , O! How low , how little , how vile and base in our own Eyes should we be ? 'T is a Shame for a Christian to think highly of himself , since Christ is fain to do so much for him , and he again not at all able to make him Amends ; but some whose Riches consist in nothing but Scabs and Lice will yet have lofty looks . But are not they much to blame who sit lifting up of lofty Eyes in the House , and yet know not how to turn their Hand to do any ●hings so , but that another , their betters , must come and mend their Work. I say is it ●ot more meet that those that are such , ●hould look , and speak , and act as such that ●eclare their Sense of their Vnhandiness , and ●heir Shame , and the like for their Unprofi●ableness ? Yea is it not meet that to every ●ne they should confess what sorry ones ●hey are ? I am sure it should be thus with ●hristians , and God is angry when it is other●ise . Nor doth it become these helpless ones to lift up themselves on high . Let Christ's Advocateship therefore teach us to be humble . Fourthly , as we should improve this Doctrine to strengthen Faith , to encourage Prayer , and to keep us humble : So we should make Vse of it to encourage to Perseverance ; that is , to hold on , to hold out to the end . For , for all those Causes the Apostle setteth Christ before us as an Advocate : There is nothing doth more discourage the truly Godly tha● the Sense of their own Infirmities ( as ha● been hinted at all along ) ; consequently , n●thing can more encourage them to go on than to think that Christ is an Advocate fo● them . The Services also that Christ ha● for us to do in this World , are full of Difficulty , and so apt discourage : But , whe● a Christian shall come to understand that ( i● we do what we can ) 't is not a failing eithe● in Matter or Manner that shall render it wholly unserviceable , or give the Devil that A●vantage as , to plead thereby to prevail fo● our Condemnation and Rejection ; but tha● Christ by being our Advocate saves us fro● our falling short , and also from the Rage 〈◊〉 Hell : This will encourage us to hold o● though we do but hobble in all our goings , an● fumble in all our doings . For we have Chri●● for an Advocate in case we sin in the Manag●ment of any Duty . If any Man sin we have an Advocate with the Father , Jesus Christ the righteous . Let us therefore go on in all God's Ways , as well as we can for our Hearts , and when our Foot slips let us tell God of it , and his Mercy in Christ shall hold us up , Psal. 84.18 . Darkness , and to be shut up in Prison is also a great Discouragement to us ; But our Advocate is for giving us Light and for fetching us out of our Prison . True , he that Joseph chose to be his Advocate to Pharaoh remembred not Joseph but forgat him , Gen. 40.14 , 23. but he that has Jesus Christ to be his Advocate shall be remembered before God. He remembred us in our low Estate , for his Mercy endureth forever , Mich. 7.8 , 9 , 10. Psal. 136.23 . Yea , he will say to the Prisoners shew your selves , and to them that are in the Prison-House go forth . Satan sometimes gets the Saints into the Prison , when he has taken them Captive by their Lusts , Rom. 7.23 . but they shall not be always there ; and this should encourage us to go on in godly Ways : For we must through many Tribulations enter into the Kingdom of Heaven . Obj. But I cannot pray , says one , therefore how should I persevere ? When I go to Prayer , instead of praying my Mouth is stopt : What would you have me do ? Well , Soul , tho Satan may baffle thee , he cannot so serve thine Advocate . If thou must not speak for thy self , Christ thine Advocate can speak for thee . Lemuel was to open his Mouth for the Dumb , to wit , for the Sons of Destruction , and to plead the Cause of the poor and needy , Prov. 31.8 , 9. If we knew the Grace of our Lord Jesus Christ so as the Word reveals it , we would believe , we would hope , and would , notwithstanding all Discouragements , wait for the Salvation of the Lord. But there are many things that hinder ; wherefore Faith , and Prayer , and Perseverance are made difficult things unto us . But if any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . And , God shall fight for you and you shall hold your Peace , was once a good Word to me , when I could not pray . Fifthly , As we should improve this Doctrine for the Improvement and Encouragement of these Graces : So we should improve it to the Driving of Difficulties down before us , to the getting of Ground upon the Enemy . Resist the Devil , drive him back ; this is it for which thy Lord Jesus is an Advocate with God in Heaven , and this is it for the Sake of which thou art made a Believer , on Earth , 1 Pet. 5.9 . Heb. 12.4 . wherefore ●as God put this Sword [ we have an Advo●ate ] into thy Hand , but to fight thy way ●hrough the World. Fight the good Fight of Faith , lay hold on eternal Life : And say I will go in the Strength of the Lord God : And since I have an Advocate with the Father Jesus Christ the righteous , I will not despair tho the Iniquity of mine Heels should compass me about , Psal. 49.5 . Vse 5. Fifthly , Doth Jesus Christ stand up to plead for us with God , to plead with him for us against the Devil . Let this teach us to stand up to plead for him before Men , to plead for him against the Enemies of his Person and Gospel . This is but reasonable : For if Christ stands up to plead for us , why should not we stand up to plead for him ? He also expecteth this at our Hands , saying , who will rise up for me against the evil Doers ? Who will stand up for me against the Workers of Iniquity ? The Apostle did it and counted himself engaged to do it , where he saith he preached the Gospel of God with much Contention , 2 Thes. 2.2 . Nor is this the Duty of Apostles , or Preachers only , but every Child of God should earnestly contend for the Faith once delivered to the Saints , Jud. 3. And , as I said , there is Reason why we should do this . He standeth for us : And if we 1. Consider the Disparity of Persons , to plead , it will seem far more reasonable . He stands up to plead with God , we stand up to plead with Men. The Dread of God is great ▪ yea greater than the Dread of Men. 2. If we consider the Persons pleaded for ▪ He pleads for Sinners , for the inconsiderable , vile , and base : We plead for Jesus , for the Great , Holy , and Honourable . 'T is an Honour for the Poor to stand up for the Great and Mighty : But what Honour is it for the Great to plead for t●e base ? Reason therefore requireth that we stand up to plead for him , tho there can be but little rendere● why he should stand up to plead for us . 3. He standeth up to plead for us in th● most Holy Place , tho we are vile : An● why should we not stand up for him in thi● vile World , since he is holy ? 4. He pleads for us though our Cause i● bad , why should not we plead for him since his Cause is good ? 5. He pleads for us against fallen Angels , why should we not plead for him against sinful Vanities ? 6. He pleads for us to save our Souls , why should not we plead for him , to sanctifie his Name ? 7. He pleads for us before the Holy Angels , why should not we plead for him befor● Princes ? 8. He is not ashamed of us , tho now in Heaven , why should we be ashamed of him before this Adulterous and sinful Generation ? 9. He is unwearied in his pleading for us , why should we faint and be dismayed while we plead for him ? My Brethren , is it not reasonable that we should stand up for him in this World ? Yea , is it not Reason that in all things we should study his Exaltation here since he in all things contrives our Honour , and Glory in Heaven ? A Child of God should study in every of his Relations to serve the Lord Christ in this World , because Christ by the Execution of every one of his Offices seeks our Promotion hereafter . If these be not sufficient Arguments to bow us to yield up our Members , our selves , our whole selves to God , that we may be Servants of Righteousness unto him : Yea if by these and such like we are not made willing to stand up for him before Men ; 't is a Sign that there 's but little , if any of the Grace of God in our Hearts . Yea , further that we should have now , at last , in Reserve , Christ as authorized to be our Advocate to plead for us , for this is the last of his Offices for us while we are here : And is to be put in practice for us when there are more than ordinary Occasions . This is to help as we say , at a dead lift . Even then when a Christian is taken for a Captive : Or when he sinks in the mire where is no standing ; or when he is cloathed in filthy Garments ; or when the Devil doth desperately plead against us our evil Deeds ; or when by our Lives we have made our Salvation questionable , and have forfeited our Evidences for Heaven : And why then should not we have also in reserve for Christ ? And when Profession , and Confession , will not do : When Loss of Goods and a Prison will not do : When Loss of Country and of Friends will not do : Then to bring it in ; then to bring it in as the Reserve , and as that which will do : To wit , willingly to lay down our Lives for his Name , Isa. 24.15 . Joh. 21.19 . and since he doth his part without grudging for us , let us do ours with rejoicing for him . Vse 6. Sixthly , Doth Jesus Christ stand up to plead for us and that of his meer Grace and Love ? Then this should teach Christians to be watchful and wary how they sin against God. This Inference seems to run Retrograde ; but whoso duly considers it will find it fairly fetch'd from the Premises . Christianity teaches Inge●uity , and aptness to be sensible of Kindnesses , and doth instruct us to a lothness to be over-hard upon him from whom we have all a free-cost , Shall we sin that Grace may abound ? God forbid . Shall we do evil that good may come ? God forbid . Shall we sin because we are not under the Law , but under Grace ? God forbid , Rom. 6.1 , 2 , 15. It is the most disingenious thing in the World not to care how chargeable we are to that Friend that bestows all upon us gratis . When Mephibosheth had an Opportunity to be yet more chargeable to David , he would not , because he had his Life and his All from the meer Grace of the King , 2 Sam. 19.24 , 25 , 26 , 27 , 28. also David thought it too much for all his Houshold to go to Absalom's Feast because 't was made of free-cost . Why , Christ is our Advocate of free-cost , we pay him neither Fee nor In-come for what he doth , nor doth he desire ought of us , but to accept of his free doing for us thankfully . Wherefore let us put him upon this Work as little as may be , and by so doing we shall show our selves Christians of the right make and stamp . We count him but a Fellow of a very gross Spirit , that will therefore be lavishing of what is his Friends , because 't is prepared of meer Kindness for him . Esau himself was loth to do this , and shall Christians be disingenious ? I dare say , if Christians were sober , watchful and of a more self-denying Temper , they need not put the Lord Jesus to that to which for the want of these things they do so often put him . I know he is not unwilling to serve us : but I know also that the Love of Christ should constrain us , to live not to our Selves but to him that loved us , that died for us , and rose again , 2 Cor. 5.14 . we shall do that which is naught too much , even then when we watch and take care what we can to prevent it . Our Flesh , when we do our utmost Diligence to resist it , will defile both us and our best Performances . We need not lay the reins on its Neck , and say what care we , the more Sin the more Grace , and the more we shall see the Kindness of Christ , and what Virtue there is in his Advocates Office to save us . And should there be any such here I would present them with a Scripture or two . The first is this , Do ye thus requite the Lord , O foolish People and unwise ? Deut. 32.6 . and if this gentle check will not do , then read the other , Shall we say , let us do evil that good may come ? their Damnation is just , Rom. 3.8 . besides , as nothing so swayeth with us as Love , so there is nothing so well pleasing to God as it . Let a Man love , tho he has Opportunity to do nothing , 't is accepted of the God of Heaven : But where there is no Love , let a Man do what he will , it is not at all regarded , 1 Cor. 13.1 , 2 , 3. Now to be careless , and negligent , and that from a supposed Understanding of the Grace of Christ in the Exercise of his Advocateship for us , in Heaven , is as clear a Sign as can be that in thy Heart there is no Love to Christ , and that consequently thou art a just nothing instead of being a Christian. Talk then what thou wilt , and profess never so largely , Christ is no Advocate of thine , nor shalt thou , thou so continuing , be ever the better for any of those Pleas that Christ at God●s Bar , puts in against the Devil , for his People . Christians , Christ Jesus is not unwilling to lay out himself for you in Heaven , nor to be an Advocate for you in the Presence of his Father : But yet he is unwilling that you should render him evil for good ; I say that you should do so by your remissness and carelesness . For want of such a thinking of things , as may affect you Hearts therewith . 'T would be more comely in you , would please him better , would better agree with your Profession , and also better would prove you gracious , to be sound in the Power and Nature of these Conclusions . How shall we that are dead to sin live any longer therein ? Rom. 6.2 . Col. 3.1 , 3 , 5 , 6 , If ye be risen with Christ seek those things that are above where Christ sitteth at the right Hand of God. For ye are dead and your Life is hid with Christ in God. Mortifie therefore your Members which are upon the Earth ; Fornication , Vncleanness , inordinate Affection , Evil Co●cupiscence , and Covetousness which is Idolatry , for which things sake the Wrath of God cometh upon the Children of Disobedience . I say 't would be more comely for Christians to say , we will not sin , because God will pardon , we will not commit Iniquity , 'cause Christ will advocate for us : I write unto you that you sin not , tho if any Man sins we have an Advocate with God the Father . Why the brute will conclude , I will not do so 'cause my Master will beat me : I will do thus , for then my Master will love me : And Christians should be above Men , brutish Men. And for a Conclusion as to this , let me present you with three Considerations . 1. Know , that it is the Nature of Grace , to draw holy Arguments to move to goodness of Life , from the Love and Goodness of of God : But not thence to be remiss , 1 Cor. 5.14 . 2 Know therefore that they have no Grace that find not these Effects of the Discoveries of the Love and Goodness of God. 3. Know also that among all the Swarms of Professors that from Age to Age make mention of the Name of Christ , they only must dwell with him in Heaven that depart from Iniquity and are zealous of good Works , 2 Tim. 2.19 . He gave himself for these , Tit. 2.11 , 12 , 13 , 14 not that they were so antecedent to this Gift : But those that he hath redeemed to himself , are thus sanctified by the Faith of him , Acts 26.18 . Seventhly , Is it so ? Is Jesus Christ an Advocate with the Father for us ? Then this should encourage strong Christians to tell the weak ones , where , when they are in their Temptations and Fears through Sin , they may have one to plead their Cause . Thus the Apostle doth , by the Text ; and thus we should do one to another . Mark , he telleth the weak of an Advocate . My little Children , I write unto you , &c. Christians , when they would comfort their dejected Brethren talk too much at rovers , or in generals : They should be more at the Mark. A Word spoke in season , how good is it ? I say , Christians should observe and enquire that they may observe , the Cause or ground of their Brothers Trouble ; and having first taken Notice of that , in the next place consider under which of the Offices of Jesus Christ this Sin or Trouble has cast this Man ; and so labour to apply Christ in the Word of the Gospel to him . Sometimes we are bid to consider him as an Apostle , and High Priest , and sometimes as a fore - runner and an Advocate . And he has , as was said afore , these divers Offices with others that we by the Consideration of him might be relieved under our manifold Temptations . This , as I said , I perceive John teaches us here , as he doth a little before of his being a Sacrifice for us ; for he presenteth them that after Conversion shall sin , with Christ as an Advocate with the Father . As who should say , my Brethren are you tempted , are you accused , have you sinned , has Satan prevailed against you ? We have an Advocate with the Father , Jesus Christ the righteous . Thus we should do , and deliver our Brother from Death , there is nothing ●hat Satan more desires than to get good Men into his Sive to sift them as Wheat that if possible he may leave them nothing but bran , no Grace , but the very husk and shell of Religion : And when a Christian comes to know this , should Christ as Priest , or Advocate be hid from him , what could bear him up ? But let him now remember and believe that we have an Advocate with the Father , Jesus Christ the righteous , and ●e forthwith conceiveth Comfort . For an Advocate is to plead for me according as has been shewed afore , that I may be delivered from the Wrath and Accusation of my Adversary , and still be kept safe under Grace . Fur●her , by telling of my Brother that he hath an Advocate : I put things into his Mind that he has not known , or do bring them to Remembrance which he has forgot : To wit , that tho he hath sinned he shall be saved in a way of Justice . For an Advocate is to plead Justice and Law , and Christ is to plead these for a Saint that has sinned : Yea so to plead them that he may be saved : This being so , he is made to perceive that by Law he must have his Sins forgiven him : That by Justice he must be justified . For Christ as an Advocate pleadeth for Justice , Justice to himself , and this Saint is of himself , a Member of his Body , of his Flesh and of his Bones . Nor has Satan so good a Right to plead Justice against us tho we have sinned , that we might be damned , as Christ has to plead it tho we have sinned that we might be saved . For Sin cannot cry so loud to Justice , as can the Blood of Christ : And he pleads his Blood as Advocate by which he has answered the Law , wherefore the Law having nothing to object , must needs acquit the Man for whom the Lord Jesus pleads . I conclude this with that of the Psalmist . Surely his Salvation is nigh them that fear him , that Glory may dwell in our Land. Mercy and Truth are met together : Righteousness and Peace have kissed each other . Truth shall spring out of the Earth , and Righteousness shall look down from Heaven : Yea the Lord shall give that which is good , and our Land shall yield her Increase . Righteousness shall go before him , and shall lead us the Way of his Steps . Vse 8. Eighthly , But what is all this to you that are ●ot concerned in this Privilege ? The Children indeed have the Advantage of an Advocate , but what is this to them that have none to plead their Cause ? Jer. 30.12 , 13. They are as we say left to the wide World , or to be ground to Powder between the Justice of God and the Sins which they have committed . This is the Man that none but the Devil seeks after , that is pursued by the Law , and Sin , and Death , and has none to plead his Cause . 'T is sad to consider the plight that such an one is in . His Accuser is appointed , yea ordered to bring in a Charge against him [ let Satan stand at his right Hand ] Ps. 109 6 , 7. in the Place where Accusers stand , And when he shall be judged let him be condemned , let there be none to plead for his Deliverance . If he cries or offereth to cry out for Mercy or Forgiveness [ let his Prayer become Sin : ] This is the Portion of a wicked Man. Terrors take hold on him as Waters , a Tempest stealeth him away in the Night , the East Wind carrieth him away , and he departeth , and as a Storm hurleth him out of his Place . For God shall cast upon him and not spare : he would fain flee out of his Hand . Men shall clap their Hands at him and shall hiss him out of his Place , Job 27.20 , 21 , 22 , 23. And what shall this Man do ? Can he over-stand the Charge , the Accusation , the Sentence , and Condemnation ? No , he has none to plead his Cause . I remember that somewhere I have read , as I think , concerning one , who when he was carrying upon Mens Shoulders to the Grave , cried out as he lay upon the Bier , I am accused before the just Judgment of God ; and a while after , I am condemned before the just Judgment of God. Nor was this Man but strict as to the Religion that was then on Foot in the World , but all the Religion of the World amounts to no more than nothing , I mean as to eternal Salvation , if Men be denyed an Advocate to plead their Cause with God. Nor can any Advocate , save Jesus Christ the righteous , avail any thing at all : Because there is none appointed , but him to that Work , and therefore not to be admitted to enter a Plea for their Client at the Bar of God. Obj. But some may say there is God's Grace , the Promise , Christ's Blood , and his second Part of Priesthood now in Heaven : Can none of these severally , nor all of them jointly save a Man from Hell , unless Christ also become our Advocate ? Answer : All these , his Advocates Office not excluded , are few enough , and little enough to save the Saints from Hell ; For the righteous shall scarcely be saved , 1 Pet. 4.18 . There must then be the Promise , God's Grace , Christ's Blood , and him to advocate too , or we cannot be saved . What 's the Promise , without God's Grace , and what 's that Grace without a Promise to bestow it on us ? I say what Benefit have we thereby ? Besides , if the Promise , and God's Grace without Christ's Blood would have saved us , wherefore then did Christ die ? Yea , and again I say , if all these without his being for us an Advocate , would have delivered us from all those Disadvantages that our Sins and Infirmities would bring us to , and into ; surely in vain and to no purpose was Jesus made an Advocate . But , Soul , there is need of all , and therefore be not thou offended that the Lord Jesus is of the Father made so much to his , but rather admire and wonder that the Father and the Son should be so concerned with so sorry ● lump of Dust and ashes as thou art . And I say again , be confounded to think that Sin should be a thing so horrible , of Power to pollute , to captivate and detain us from God , that without all this ado ( I would speak with Reverence of God and his Wisdom ) we cannot be delivered from the everlasting Destruction that it hath brought upon on the Children of Men. But I say what is this to them that are not admitted to a Privilege in the Advocates Office of Christ ? Whether he is an Advocate or no the Case to them is the same . True , Christ as a Saviour is not divided : He that hath him not in all , shall have him in none at all of his Offices in a saving manner . Therefore he for whom he is not an Advocate , he is nothing , as to eternal Life . Indeed Christ by some of his Offices is concerned for the Elect , before by some of them he is . But such shall have the Blessing of them all before they come to Glory . Nor hath a Man ground to say Christ is here or there mine , before he hath ground to say he also is mine Advocate . Tho that Office of his as has been already shewed stands in the last place and comes in as a Reserve . But can any imagine that Christ will pray for them as Priest , for whom he will not plead as Advocate ? Or that he will speak for them , to God for whom he will not plead against the Devil ? No , no ; they are his own that he loveth to the end , Joh. 13. to the end of their Lives , to the end of their Sins , to the end of their Temptations , to the end of their Fears and of the Exercise of the Rage and Malice of Satan against them . To the end may also be understood , even until he had given them the Profit and Benefit of all his Offices in their due Exercise and Administration : But I say , what is all this to them that have him not for their Advocate ? You may remember that I have already told you that there are several who have not the Lord Jesus for their Advocate . To wit , those that are still in their Sins pursuing of their Lusts , those that are ashamed of him before Men , and those that are never otherwise but lukewarm in their Profession : And let us now for a Conclusion make further enquiry into this matter . Is it likely that those should have the Lord Jesus for their Advocate to plead their Cause , who despise and reject his Person , his Word and Ways ? Or those either who a●e so far off from Sense of and Shame for Sin , that it is the only thing they hug and embrace ? True he pleadeth the Cause of his People , both with the Father and against the Devil , and all the World besides ; but open Profaneness , Shame of good , and without Heart or Warmth in Religion are no Characters of his People . It is irrational to think that Christ is an Advocate for , or that he pleadeth the Cause of such , who in the self same Hour and before his Enemies are throwing dirt in his Face , by their profane Mouths and unsanctified Lives and Conversations . If he pleads as an Advocate for any , he must plead against Satan for them , and so consequently must have some special bottom to ground his Plea upon : I say a bottom better than that upon which the carnal Man stands . Which bottom is , either some special Relation that this Man stands in to God , or some special Law he hath Privilege by : That he may have some ground for an Appeal if need be , to the Justice and Righteousness of God : But none of these things belong to them that are dead in Trespasses and Sins . They stand in no special Relation to God ; they are not privileged by the Law of Grace . Obj. But doth not Christ as Advocate plead for his Elect , tho not called as yet ? Answ. He died ●or all his Elect , he prayeth for all his Elect as a Priest : But as an Advocate he pleadeth only for the Children , the called only . Satan objecteth not against God's Election , for he knows it not : But be objecteth against the called , to wit , whether he be truly godly or no , Job 1.9 , 10. Zech. 3. or whether they ought not to die for their Transgressions . And for these things he has some colour to frame an Accusation against us : ( And now 't is time enough for Christ to stand up to plead , ) I say for these things he has some Colour to frame a Plea against us , for there is Sin and a Law of Works , and a Judge too that has not respect of Persons . Now to overthrow this Plea of Satan is Jesus Christ our Advocate : Yea to overthrow it by pleading Law and Justice , and this must be done with respect to the Children only . My little Children , I write unto you that ye sin not : And if any Man sin , we have an Advocate with the Father , Jesus Christ the righ●eous . FINIS . ERRATA . PAge 31 Line 22 for acknowledgeth read acknowledged , p. 65 l. 13. f. yout r. you , p. 70. l. 2 r. his Office is , p , 77. l. 19 f. world r. word , p. 87 l. 13 f. deferrs r. defers , p. 102 l. 24 f groundess r. groundless , p. 108 l. 15 f. thes r. the , p. 118. l. 27 f. affliction r. affection . p. 127 l. 10 f. matter r. water . A Catalogue of Books Printed for and sold by Dorman Newman , at the Sign of the Kings Arms in the Poultrey . THere is likewise Published by this Author , An useful Book entitled , The Holy War , made by Christ upon the Devil for the regaining of Man , or the losing and taking again of the Town of Man-Soul . The Pilgrims Progress from this World to that which is to come , delivered in the Similitude of a Dream , wherein is discovered the manner of his setting out , his dangerous Journey , and safe Arrival at the desired Country , the First part . Price 1 s. The Pilgrims Progress from this World to that which is to come , the Second part , delivered in the Similtude of a Dream , wherein is set forth the manner of the setting out of Christians Wife and Children , their dangerous Journey , and safe Arrival at the desired Country . Price 1 s. A Treatise of the Fear of God , shewing what it is , and how distinguished from that which is not so . Also whence it comes . Who has it . What are the effects . And what the Privileges of those that have it in their Hearts . Price 1 s. 6 d. The Life and Death of Mr. Badman , presented in a familiar Dialogue between Mr. Wiseman and Mr. Attentive . Price 1 s. 6 d. The Doctrine of the Law , and Grace unfolded , or a discourse touching the Law and Grace , the Nature of the one , and the Nature of the other , shewing what they are , as they are the two Covenants , and likewise who they be , and what their conditions are , that be under either of these two Covenants . Very easie to be read , and as easie to be understood by those that are the Sons of Wisdom , the Children of the Second Covenant . Price 1 s. 6 d. Grace abounding to the chief of Sinners . Or a brief and faithful Relation of the exceeding Mercy of God in Christ to his poor Servant John Bunyan . Namely in his taking him out of the Dunghil , and Converting of him to the Faith of his Blessed Son Jesus Christ. Here is also particularly shewed what sight of , and what trouble he had for sin , and also what various Temptations he hath met with , and how God hath carried him through them . Corrected , and much inlargged in this Edition . Price 1 s. Questions about the Nature and perpetuity of the Seventh Day-Sabbath , and proof that the First day of the Week is the true Christian Sabbath . Price 6 d. A Book for Boys and Girls , or Country Rhimes for Children . Price 6 d. Sighs from Hell , or the Groans of a damn'd Soul. Come and welcome to Jesus Christ. A Discourse upon the Pharisee and Publican . Seasonable Counsel or Advice to Sufferers . The barren Fig-tree . The Greatness of the Soul. A Discourse of Prayer ; or I will pray with my Spirit and with my Understanding also . Questions about the Nature and Perpetuity of the Seventh-day-Sabbath . The Holy City ; or the Heavenly Jerusalem . The Advocateship of Jesus Christ. His four last things , Death , Judgment , Heaven and Hell. The Present State of his Majesties Isles and Territories in America , viz. Jamaica , Barbadoes , S. Christophers , Mevis , Antego , S. Vincent , Dominica , New-Jersey , Pensilvania , Monserat , Anguilla , Bermudas , Carolina , Virginia , New-England , Tobago , New-Found-Land , Mary-Land , New-York . With New Maps of every Place . Together with Astronomical Tables , which will serve as a constant Diary or Calendar , for the use of the English Inhabitants in those Islands ; from the Year 1686 , to 1700. Also a Table by which , at any time of the Day or Night here in England , you may know what Hour it is in any of those parts . And how to make Sun Dials fitting for all those places . Choice and Practical Expositions on the Ten Commandments preached by James Durham , late Minister in Glasgow . A Golden Key to open hidden Treasure , or several great points , which referr to the Saints present blessedness , and their future happiness ; with the resolution of several Important questions . The Active , and Passive obedience of Christ , Vindicated and Improved ; two serious , and singular pleas which all sincere Christians may safely make to all those ten Scriptures which speak of the General , and particular Judgment that must certainly pass on all , &c. The ● st . and 2 d. part by Tho. Brooks late preacher of the Gospel at St. Margaret new Fish street . A Collection of Sermons preached at the Morning Lecture in Southwark and else-where , by Nicholas Blakie . The Morning seeker , shewing the benefit of being good betimes , with directions to make sure work about early Religion , by John Ryther . The Interest of Reason in Religion , with the Import and use of Scripture Metaphors , and the matter of union between Christ and believers , with reflections on several late writings , especially , Mr. Sherlock's discourse concerning the knowledge of Christ modestly enquired into and stated by R. Ferguson . The Works of Mr. James Janeway containing these six following Treatises , Heaven upon Earth , or the best friend in the worst of times ; Death unstung , A Sermon preached at the Funeral of Tho. Moseley , an Apothecary , with a Narrative of his life and death ; also the manner of Gods dealing with him before and after his conversion . A Sermon preached at the Funeral of Tho. Savage : Invisible realities demonstrated in the Holy life and Triumphant death of Mr. John Janeway ; his Legacy to his friends containing 27. famous Instances of Gods Providences in , and about Sea dangers and deliverances , with a Sermon on that subject . Life in God's favour , a seasonable discourse in Death-threating times , being the substance of sundry Sermons on Psal. 30.5 . In his favour is Life . By O. Haywood Minister of the Gospel . A call to prayer , in two Sermons on that subject : lately preached to a Country Auditory , with an account of the Principles and Practices of the Quakers in matter of prayer subjoined , wherein is shewed that the Quakers religion is much wanting in prayer , and they themselves grosly guilty in not calling upon God , and of Fathering much impiety on the Spirit of God , alledging him in defence of their prayer-less cause . Quakerism Subverted , being a further discovery and confutation of the Gross Errors of the Quakers , Published and maintained by Will. Penn , and others of that Sect. A warning to Souls to beware of Quakers and Quakerism , by occasion of a late di●pute at Early in Cheshire , all three written by John Cheyney Minister of the Gospel . Gospel remission , or a Treatise shewing , that true blessedness consists in Pardon of sin , wherein is discovered the many Gospel-Mysteries therein contained , the glorious effects proceeding from it , great mistakes made about it , the true Signs and Symptoms of it ; Way and means to obtain it ; by Jeremiah Burrough . A Protestants resolution , shewing his reasons why he will not be a Papist , digested into so plain a method of Question and Answer , that an ordinary Capacity may be able to defend the Protestant Religion against the most ●unning Jesuit or popish Priest. Mr. Wadsworth's Legacy , being his serious exhortation to an Holy Life : Or a plea for the absolute necessity of Inherent Righteousness , in those that hope to be saved . The triumphs of Gods revenge against the crying and execrable sin of murther , expressed in 30 several Tragical Histories , to which is added , Gods revenge against the abominable sin of Adultery . A Token for Children , being an exact account of the Conversion , Holy and Exemplary lives and joyful deaths of several young Children , in 2 parts . By James Janeway Minister of the Gospel . FINIS . Notes, typically marginal, from the original text Notes for div A30121-e7560 How Christ manages the Office of an Advocate . The Necessity of Christ's being an Advocate . Spoke of Cyrus a Type of Christ. 
A30214	----	The work of Jesus Christ as an advocate clearly explained and largely improved for the benefit of all believers ... / by John Bunyan, author of The pilgrims progress. Bunyan, John, 1628-1688. 1688 Approx. 322 KB of XML-encoded text transcribed from 158 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A30214 Wing B5608 ESTC R36333 15666521 ocm 15666521 104306 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30214) Transcribed from: (Early English Books Online ; image set 104306) Images scanned from microfilm: (Early English books, 1641-1700 ; 1181:7) The work of Jesus Christ as an advocate clearly explained and largely improved for the benefit of all believers ... / by John Bunyan, author of The pilgrims progress. Bunyan, John, 1628-1688. [24], 208, [7] p., [1] leaf of plates : port. Printed for Dorman Newman ..., London : 1688. Running title: The advocateship of Jesus Christ. Contains engraved frontispiece portrait of "John Bunnyon." Imperfect: prelim. p. [21] and p. 98-100 torn; p. 196-197 stained with loss of print. Beginning-p. 1, p. 88-109-end from defective Glasgow University Library copy spliced at end. Errata: prelim. p. [24], and p. 208. [7] p. of advertisements bound at end. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Intercession. Jesus Christ -- Person and offices. 2005-02 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2005-11 Emma (Leeson) Huber Sampled and proofread 2005-11 Emma (Leeson) Huber Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion John Bunnyon THE WORK OF JESUS CHRIST , AS AN ADVOCATE , Clearly Explained , AND Largely Improved , FOR THE BENEFIT OF ALL BELIEVERS . FROM 1 John 2.1 . And if any man sin , we have an Advocate with the Father , Jesus Christ the Righteous . By John Bunyan , Author of the Pilgrims Progress . London , Printed for Dorman Newman , at the King's Arms in the Poultry , 1688. THE EPISTLE TO THE READER . Courteous Reader , OF all the Excellent Offices , which God the Father has conferred upon Jesus Christ our Lord , this of his being an Advocate with him for us , is not the least , though to the shame of Saints it may be spoken , the blessed benefits thereof have not with that diligence and fervent desire been enquired after as they ought . Christ as Sacrifice , Priest , and King , with the glories in , and that flow from him , as such , has , God be thanked , in this our day , been much discovered by our Seers , and as much rejoiced in by those who have believed their words : but as he is an Advocate with the Father , an Advocate for us , I fear the excellency of that doth still too much lie hid . Though , I am verily of opinion , that the People of God in this Age , have as much need of the knowledge thereof ( if not more need ) than had their Brethren that are gone befo●●●●em . T●●●● words ( if not more need ) perhaps may seem to some to be somewhat out of Joint , but let the Godly-wise consider the Decays that are amongst us , as to the Power of Godliness : And what abundance of foul miscarriages the generality of Professors now stand guilty of ; as also how diligent their great Enemy is to accuse them at the Bar of God for them : And I think they will conclude , that in so saying , I , indeed , have said some truth . Wherefore , when I have thought on this , and have somewhat considered also the transcendent excellency of the Advocateship of this our Lord : And again , that but little of the Glory thereof has by writing been in our day communicated to the Church , I adventured to write what I have seen thereof , and do by what doth follow present it unto her for good . I count not my self sufficient for this or for any other truth , as it is in Jesus : But yet I say , I have told you somewhat of it , according to the proportion of Faith. And I believe that some will thank God for what I here have said about it ; but it will be chiefly those whose Right and Title to the Kingdom of Heaven , and Glory , doth seem to themselves to be called in question by their Enemy , at the Bar of the Judge of all . These , I say , will read , and be glad to hear that they have an Advocate at Court , that will stand up to plead for them , and that will yet secure to them a Right to the heavenly Kingdom . Wherefore it is more particularly for those that at present , or that hereafter may be in this dreadful plight , that this my Book is now made publick : Because it is , as I have shewed , for such that Jesus Christ is Advocate with the Father . Of the many and singular advantages therefore that such have by this their Advocate in his Advocating for them , this Book gives some account : As where he pleads , how he pleads , what he pleads , when he pleads , with whom he pleads , for whom he pleads , and how the Enemy is put to shame and silence before their God , and all the holy Angels . Here is also shewed to those herein concerned , how they indeed may know that Jesus is their Advocate : Yea , and how their matters go before their God , the Judge . And particularly that they shall well come off at last : Yea , though their Cause , as 't is theirs is such , in Justification of which , themselves don 't dare to shew their Heads . Nor have I left the dejected Souls without Directions how to entertain this Advocate to plead their Cause . Yea , I have also shewen that he will be with case prevailed with to stand up to plead for such , as one would think , the very Heavens would blush to hear them named by him . Their comfort also is , that he never lost a Cause , nor a Soul , for whom he undertook to be an Advocate with God. But Reader , I will no longer detain thee from the perusal of the Discourse . Read and think , read and compare what thou readest with the Word of God. If thou findest any benefit by what thou readest , give the Father and his Son the Glory ; and also pray for me . If thou findest me short in this , or to exceed in that , impute all such things to my weakness , of which I am alway● full . Farewel . I am thine to serve thee what I may , JOHN BUNYAN . THE CONTENTS OF THIS TREATISE . THe Apostle's divine Policy , to beget a due regard to his divine Doctrine of Eternal Life . Page 1 The Apostle's Explication of this Expression , viz. The Blood of Jesus Christ cleanseth from all sin . Page 2 The Apostle's Exhortation to separation from sin : as a good effect of a good Cause : Viz. forgiveness . ib. The Apostle's Addition , to prevent misunderstanding , viz. we have an Advocate with the Father . Page 3 This brings to the Text , in which are two great Truths contained . ib. 1. A Supposition : viz. that Men in Christ may sin . ib. 2. An Expression , by way of Consolation , in case of sin , viz. we have an Advocate with the Father . ib. An Enquiry into the First : Viz. what our Apostle means by sin : In which is considered , a difference in the Person , and in the sin . Page 4 , 5 An Enquiry into the Second : viz. what it is for Christ to be an Advocate : viz. To plead for another in a Court of Judicature . Page 6 Seven things supposed in the Office of Advocate . ib. 1. That God as Judge , is on the Throne of Judgment . ib. 2. That Saints are concerned at that Bar. Page 7 3. That Christians have an Accuser . Page 8 4. That sinning Saints dare not appear at this Bar , to plead their own Cause . Page 9 5. That Ch●istians are apt to forget their Advocate , and remember their Judge . Page 10 6. To remember our Advocate , is the way to support Faith , and Hope . Page 11 7. That if our Advocate plead our Cause ( though that be never so black ) he is able to bring us off . Page 12 The Apostle's triumph in Christ on this account . Page 13 An Exhortation to the difficult task of Believing . Page 14 Christ's Advocateship , declares us to be sorry creatures . Page 16 The Method observed in the ensuing discourse . Page 17 First , To speak of this Advocate 's Office. ib. 1. By touching on the Nature of this Office. Page 18 2. By treating of the Order or Place of this Office . Page 19 3. The occasion of this Office : viz. some great sin . Page 21 Christ as Advocate , pleads a bad Cause . Page 23 A good Cause will plead for it self . Page 24 A pestilent passage of a Preacher . Page 25 A bad man may have a good Cause ; and a good man may have a bad Cause . Page 26 Christ the righteous pleading a bad Cause , is a Mystery . ib. The best Saints are most sensible of their sins . Page 27 Second , To shew how Christ does manage his Office. Page 28 1. ALONE , Not by any Proxy , or Deputy . ib. 2. Christ pleads at God's Bar : the Cause cannot be removed into another Court. Page 29 If removed from Heaven , we have no Advocate on Earth . Page 30 In pleading , Christ observes these Rules . 1. He granteth what is charged on us . ib. 2. He pleads his own goodness for us . Page 32 He payeth all our debt down . Page 33 All mouths stopped , who would not have the sinner delivered . Page 34 Christ requires a Verdict in order to our deliverance . ib. The sinner is delivered , God contented , Satan confounded , and Christ applauded . Page 35 II. How Christ manages his Office of an Advocate against the Adversary , by Argument . ib. 1. He pleads the pleasure of his Father , in his Merits . Page 37 Satan rebuked for finding fault therewith . Page 38 2. He pleads God's Interest in his People . Page 39 Haman's mishap in being ingaged against the King's Queen : NB. Page 40 It seems a weak Plea , because of Man's unworthiness : But it 's a strong Plea , because of God's worthiness . Page 41 The Elect are bound to God , by a seven-fold cord . Page 42 , 43 The weight of the Plea weighed . Page 44 3. Christ pleads his own Interest in them . Page 45 A Parallel between Cattel , in a Pound , and Christ's own Sheep . Page 46 Six weighty Reasons in this Plea. Page 47 1. They are Christ's own . ib. 2. They cost him dear . ib. 3. He hath made them near to himself . Page 48 They are his Spouse , his Love , his Dove : They are Members of his Body . Page 49 A Man cannot spare a Hand , a Foot , a Finger . Page 50 Nor can Christ spare any Member . Page 51 4. Christ pleads his right in Heaven , to give it to whom he will. ib. Christ will : Satan will not : Christ's Will stands . Page 52 5. Christ pleads Satan's enmity against the godly . Page 53 Satan is the Cause of the Crimes he accuses us of . Page 55 A Simile of a weak witted Child . ib. 6. Christ can plead those sins of Saints , for them , for which Satan would have them damned . Page 58 Eight Considerations to clear that . Page 60 , 61 Seven more Considerations to the same end . Page 62 , 63 Men care most for Children that are infirm . ib. A Father offended , hath been appeased , by a Brother turning Advocate . Page 64 Third Head , To shew , who have Christ for an Advocate : Wherein are three things contained . Page 65 I. This Office of Advocate , differs from that of a Priest. ib. 1. They differ in Name . ib. 2. They differ in Nature . Page 66 3. They differ as to their Extent . ib. 4. They differ as to the Persons , with whom they have to do . ib. 5. They differ as to the Matter , about which they are employed . ib. 6. Christ as Priest , preceeds : Christ as Advocate succeeds . Page 67 II. How far this Office of an Advocate is extended : In five Particulars . Page 68 III. Who have Christ for their Advocate . ib. 1. In general : All adopted Children . Page 69 Obj. The Text saith , if any Man sin . Page 70 Answ. Any Man , is not any of the Wo●ld : But any of the children of God. A difference in Children : some bigger than some . Page 73 Christ an Advocate for strong men . Page 74 , 75 2. In particular , to shew if Christ be our Advocate . Page 76 I. If one have entertained Christ to plead a Cause . ib. Quest. How shall I know that ? Page 77 Answ. By being sensible of an Action commenced against thee in the High Court of Justice . ib. II. If one have revealed a Cause to Christ. Page 79 An Example of one revealing his Cause to Christ in a Closet . Page 80 In Order to this , one must know Christ , 1. To be a Friend . Page 81 2. To be faithful . Page 82 III. If one have committed a Cause to Christ. Page 83 In order to this , one must be convinced . 1. Of Christ's Ability to defend him . Page 84 2. of Christ's Courage , to plead a Cause . ib. 3. Of Christ's Will for this Work. Page 85 4. Of Christ's tenderness , in case of his Clients dulness . ib. 5. Of Christ's unweariedness . Page 86 IV. If one wait till things come to a legal Issue . Page 87 Quest. What is it thus to wait ? Page 88 Answ. 1. To be of good Courage . Look for deliverance . Page 89 2. To keep his way , in waiting . ib. 3. To observe his Directions . ib. 4. To hearken to future Directions , which may come from the Advocate . ib. 5. To come to no ill conclusion in waiting : viz. that the Cause is lost , because one hears not from Court. Page 90 6. To wait waking : Not sleeping . ib. Ordinances , and Minister compared to a Post-house , and Carriers of Letters . Page 91 The Clients comfortable conclusion about his Advocate , and Cause . ib. But yet doubting and desponding . Page 92 , 93 The Author's reply to , and comply with the Clients conclusion : And his Council in the case . Page 94 Fourth Head , To shew the Clients Privileges , by the benefit of this Office of Advocate . Page 95 Priv. 1. The Advocate pleads a price paid . ib. Of a rich Brother , and his poor Brethren . Page 96 Of the ill-conditioned Man , their Enemy . ib. Farther cleared , by three considerations . Page 97 Priv. 2. The Clients Advocate pleads for himself also ; both concerned in one bottom . Page 99 1. He pleads the price of his own Blood. ib. 2. He pleads it for his own Page 100 A Simile of a lame Horse . ib. Of Men going to Law for a thing of little worth . ib. Obj. I am but one . Page 101 Answ. Christ cannot lose one . Page 102 Priv. 3. The Plea of Satan is groundless . ib. Satan must be cast over the Bar. Page 103 A Simile of a Widow owing a Sum of Money . Page 105 Of an old Law nulled by a new Law. Page 106 Satan pleads by the Old Law : Christ by the New. ib. Priv. 4. Is consequential . The Clients Accuser , must need be overthrown . Page 107 The Clients solemn Appeal to the Almighty . Page 108 In case the accused have no Advocate , Satan prevails . ib. Priv. 5. The Advocate hath pity for his Client : And indignation against the A●cuser . Page 109 Men chuse an Advocate , who hath a Quarrel against their Adversary . Page 110 Priv. 6. The Judge counts the Accuser his Enemy . Page 111 To procure the Judges Son to plead , is desirable . ib. Priv. 7. The Clients Advocate hath good courage . He will set his Face like a Flint . Page 112 He pleads before the God , and all the Host of Heaven . Page 113 He is the old Friend of Publicans , and sinners . ib. He pleads a Cause , bad enough to make Angels blush . Page 114 Love will do , and bear , and suffer much . Page 115 Priv. 8. The Advocate is alway ready in Court. Page 116 He appears consider the Presence of God. Page 117 Priv. 9. T●● Christ ●●●●cate will not be blinded with Bribes . ●● Page 118 Priv. 10. The Advocate is Judge in the Client's Cause . Page 120 Joseph's Exaltation was Israel's Advantage . Page 121 God's care of his Peoples welfare . Page 122 Priv. 11. The Advocate hath all that is requisite for an Advocate to have . Page 123 Last Head , To shew the necessity of Christ for our Advocate . Page 124 I. To vindicate the Justice of God , against the cavils of the Devil . Page 125 Satan charges God with unjust Words , Actions . Page 126 God is pleased with his design to save sinners . ib. II. There is Law to be objected against us . Page 128 Christ appeals to the Law it self . Page 130 Christ is not ashamed to own the way of Salvation . Page 132 III. Many things give our Accuser advantage Page 133 1. Many things relating to the Promises . ib. 2. Many things relating to our Lives . Page 134 3. The threats annexed to the Gospel . Page 137 IV. To plead about our afflictions for sins . Page 139 A Simile of a Man indicted at the ●ssize : And his malicious Adversary . ib. An allusion to Abishai , and ●●i●●ain , who cursed David . Page 141 V. To plead the efficacy of our Law. ●●i●les to our Inheritance , if questionable , because of new sins . Page 142 Saints do not sell their Inheritance by sin . Page 143 VI. Our Evidences are oft out of our hand and we recover them by our Advocate . Page 147 Obj. What need all these Offices , or nice Distinctions ? Page 150 Answ. The Wisdom of God is not to be charged with folly . ib. God's People are baffled with the Devil , for want of a distinct knowledge of Christ in all his Offices . Page 152 Obj. 2. My Cause being bad , Christ will desert me . Page 153 Answ. Sin is a deadly destruction to Faith. ib. A five-fold Order observed in the exercise of Faith. Page 154 Obj ▪ ● . But who shall pay the Advocate his 〈◊〉 ? Page 157 Answ. There is Law and Lawyers too without money . ib. Christ pleads for the Poor . ib. David's strange gift to God. Page 159 Obj. 4. If Christ be my Advocate once , he will always be troubled with me . Page 160 Answ. He is an Advocate to the utmost . Page 162 Vse 1. To consider the Dignity God hath put upon Christ , by Offices , Places of Trust , and Titles of Honour , in general . ib. Vse 2. To consider this Office of an Advocate in particular : By which consideration these advantages come . Page 168 1. To see one is not forsaken for sin . ib. 2. To take courage to contend with the Devil . Page 169 3. It affords relief for discouraged Faith. ib. 4. It helps to put off the Vizard , Satan puts on Christ. Page 170 A Simile of a Viza●● on the Face of a Father . Page 171 Study this peculiar Treasure of an Advocate . 1. With reference to its peculiarity . Page 172 2. Study the Nature of this Office. Page 173 3. Study its efficacy and prevalency . ib. 4. Study Christ's Faithfulness in his Office. Page 174 5. Study the need of a share therein . Page 175 Vse 3. To wonder at Christ's condescention , in being an Advocate for the base and unworthy . Page 177 Christ acts in open Court. 1. With an holy , and just God. Page 179 2. Before all the Heavenly Host. Page 180 3 The Client is unconcerned , for whom the Advocate is engaged . Page 181 4. The Majesty of the Man , that is an Advocate . Page 182 Vse 4. Improve this Doctrine to strengthen Grace . ib. 1. To strengthen Faith. ib. 2. To encourage to Prayer . Page 184 3. To keep humble . Page 186 4. To encourage to perseverance . Page 188 Obj. I cannot pray : My Mouth is stopped . Page 189 Answ. Satan cannot silence Christ. Page 190 5. Improve this Doctrine to drive Difficulties down . ib. Vse 5. If Christ pleads for us before God , we should plead for him before Men. Page 191 Nine Considerations to that end . Page 192 The last Res●●●e for a dead lift Page 193 Vse 6. To be wary of sin against God. Page 194 Christianity teaches Ingenuity . ib. Christ is our ●●●ocate on free cost . Page 195 A comely conclusion of a Brute . Page 198 Three Considerations added . ib. Vse 7. The strong are to tell the weak of an Advocate to plead their Cause . Page 199 A word in season is good . ib. Vse 8. All is nothing to them that have none to plead their Cause . Page 202 An Instance of God's terrible Judgment . Page 203 Obj. There is Grace , the Promise , the Blood of Christ , cannot these save , except Christ be Advocate ? ib. Answ. These , and Advocate , and all little enough . Page 204 Christ no Advocate for such as have no Sense of , and Shame for sin . Page 206 Obj. Is not Christ an Advocate for his Elect , uncalled ? Page 207 Answ. He died , and prayeth for all his Elect , as Priest ; as Advocate , pleads for the called only . ib. ERROR . Page 167. line 10. for Matter , read Water . 1 Joh. II. 1 . And if any man sin , we have an advocate with the Father , Jesus Christ the righteous . THat the Apostle might obtain due regard from those to whom he wrote , touching the things about which he wrote , he tells them , That he received not his Message to them , at second or third hand , but was himself an Eye and Ear-Witness thereof . That which was from the Beginning , which we have heard , which we have seen with our Eyes , which we have looked upon , and our Hands have handled of the Word of Life , ( for the Life was manifest , and we have seen it , and bear witness ; and shew unto you , that eternal Life which was with the father , and was manifest unto us : ) That which we have seen and heard , declare we unto you . Having thus told them of his ground for what he said , he proceeds to tell them also the matter contained in his Errand ; to wit , That he brought them news of Eternal Life , as freely offered in the Word of the Gospel to them ; or rather that that Gospel which they had received , would certainly usher them in at the Gates of the Kingdom of Heaven , were their Reception of it sincere , and in truth . For , saith he , then The Blood of Jesus Christ the Son of God cleanseth you from all sin . Having thus far told them what was his Errand , he sets upon an Explication of what he had said , specially touching our being cleansed from all sin ; not , saith he , from a Being of Sin : For should we say so , we should deceive our selves , and should prove that we have no truth of God in us ; but by cleansing , I mean a being delivered from all sin , so , as that none at all shall have the dominion over you , to bring you down to Hell ; for that for the sake of the Blood of Christ , all trespasses are forgiven you . This done he exhorts them to shun , or sly Sin , and not to consent to the Motions , Workings , Inticeings , or the Allurements thereof , saying , I write unto you that you sin not . Let not Forgiveness have so bad an effect upon you , as to cause you to be remiss in Christian Duties , or as to tempt you to give way to Evil. Shall we sin , because we are forgiven ? or shall we not much matter what manner of Lives we live , because we are set free from the Law of Sin and Death ? God forbid ! Let Grace teach us another Lesson ; and lay other Obligations upon our Spirits . My little Children , saith he , these things I write unto you , that you sin not . What things ? why , tidings of Pardon and Salvation , and of that nearness to God , to which you are brought by the precious Blood of Christ. Now lest also by this last exhortation , he should yet be misunderstood , he adds , and if any man sin , we have an Advocate with the Father , Jesus Christ the righteous . I say he addeth this to prevent desponding in those weak and sensible Christians , that are so quick of feeling , and of decerning the Corruptions of their Natures . For these cry out continually , That there is nothing that they do , but it is attended with sinful Weaknesses . Wherefore in the Words we are presented with two great truths . First , with a Supposition , that Men in Christ , while in this World , may Sin. If any man sin ; any man , none are excluded ; for all , or any one of the all of them that Christ hath redeemed and forgiven , are incident to Sin. By may , I mean not a Toleration , but a Possibility . For there is not a Man , not a Just Man upon the Earth , that doth good and sinneth not , Eccles. 7.20 . 1 Kin. 8.46 . Secondly , the other thing with which we are presented , is , an Advocate : If any man sin , we have an Advocate with the Father , Jesus Christ the righteous . Now there lieth in these two truths , two things to be enquired into ; as , 1 , What the Apostle should here mean by sin . 2. And also what he here doth mean by an Advocate . If any man sin , we have an Advocate . There is ground to enquire after the first of these , because , tho here he saith , they that sin have an Advocate ; yet in the very next Chapter , he saith , such are of the Devil , have not seen God , neither know him , nor are of him . There is ground also to enquire after the Second , because an Advocate is supposed in the Text , to be of use to them that sin . If any Man sin , we have an Advocate . 1. For the First of these , to wit , what the Apostle should here mean by Sin , If any Man Sin. I answer , since there is a difference in the Persons , there must be a difference in the Sin. That there is a difference in the Persons , is shewed before ; one is called a Child of God , the other is said to be of the wicked One. Their Sin differ also in their Degree at least , for no Child of God sins to that Degree as to make himself uncapable of Forgiveness : For he that is born of God keepeth himself , and that wicked one , toucheth him not , Chap. 5.17 , 18. Hence the Apostle says there is a sin unto Death , Mat. 12.32 . which is the Sin from which he that is born of God is kept . The sins therefore are thus distinguished , The Sins of the People of God , are said to be sins that Men commit , the others are counted those , which are the Sins of Devils . First , the Sins of God's People , are said to be Sins which Men commit ; and for which they have an Advocate , tho they , who sin after the example of the wicked one , have none . When a Man or a Woman , saith Moses , shall commit a Sin , which Men commit ; they shall confess their Sin , and an atonment shall be made for them , Numb . 5.5 , 6 , 7. Mark , It is when they commit a Sin , which Men commit . Or as Hosea has it , when they transgress the Commandment like Adam , Hos. 6.7 . Now these are the Sins under consideration by the Apostle , and to deliver us from which we have an Advocate with the Father . But for the Sins mentioned in the third Chapter , since the Persons sinning , go here under another Character ; they also must be of another Stamp , to wit , a making Head against the Person , Merits and Grace of Jesus Christ : these are the Sins of Devils in the World ; and for these there is no Remission : These they also , that are of the wicked one , commit ; and therefore sin after the similitude of Satan , and so fall into the Condemnation of the Devil . Secondly , but what is it for Jesus to be an Advocate for these ? If any Man sin we have an Advocate . An Advocate is one who pleadeth for another at any bar , or before any Court of Judicature , but of this more in its place . So then we have in the Text , a Christian , as supposed , committing Sin : and a Declaration of an Advocate prepared to plead for him . If any Man sin we have an Advocate with the Father . And this leads me first to enquire into what by these words the Apostle must of necessity presuppose . For making use here of the Similitude or Office of an Advocate , thereby to shew the preservation of the sinning Christian ; He must , 1. Suppose , That God , as Judge , is now upon the Throne of his Judgment . For an Advocate is to plead at a Bar , before a Court of Judicature . Thus it is among Men ; and for as much as our Lord Jesus is said to be an Advocate with the Father , it is clear , that there is a Throne of Judgment also . This the Prophet Micaiah affirms saying , I saw the Lord sitting upon a Throne , and all the Host of Heaven standing by him on the Right hand , and on the Left , 1 Kin. 22.19 , 20. Sitting upon a Throne for Judgment ; for from the Lord , as then sitting upon that Throne , proceeded that Sentence against King Ahab , that he should go and fall at Ramah gilead . And he did go , and did fall there , as the award , or fruit of that Judgment . That 's the First . 2. The Text also supposeth , that the Saints , as well as Sinners , are concerned at that Bar ; for the Apostle saith plainly , That there we have an Advocate . And the Saints are concerned at that Bar , because they transgress as well as others , and because the Law is against the Sin of Saints , as well as against the Sins of other Men. If the Saints were not capable of committing of Sin , what need would they have of an Advocate ? [ 1 Chr. 21.3 , 4 , 5 , 6. 1 Sam. 12.13 , 14. Yea though they did sin , yet if they were by Christ so set free from the Law , as that it could by no means take cognisance of their Sins , what need would they have of an Advocate ? none at all . If there be twenty places , where there are Assizes kept in this Land , yet if I have offended no Law , what need have I of an Advocate ? specially if the Judge be Just , and knows me altogether , as the God of Heaven does . But here 's a Judge that 's just , and here 's an Advocate also ; an Advocate for the Children , an Advocate to plead , ( for an Advocate , as such , is not of use , but before a Bar to plead ) therefore here is an Offence , and so a Law broken by the Saints as well as others . That 's the Second thing . 3. As the Text supposeth that there is a Judge , and Crimes of Saints : So it supposeth that there is an Accuser : one that will carefully gather up the Faults of good Men , and that will plead them at this Bar against them . Hence we read of the Accuser of the Brethren , that accuseth them before God day and night , Rev. 12.10 , 11 , 12. For Satan doth not only tempt the godly Man to sin ; but , having prevailed with him , and made him guilty , he packs away to the Court , to God the Judge of all , and there addresses himself to accuse that Man , and to lay to his charge the heinousness of his offence : pleading against him the Law that he has broken , the light against which he did it , and the like . But now , for the relief and support of such poor People ; the Apostle by the Text presents them with an Advocate . That is , with one to plead for them , while Satan pleads against them : With one that pleads for Pardon , while Satan by accusing seeks to pull Judgment , and Vengeance upon our Heads . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous That 's the Third thing . 4. As the Apostle supposeth a Judge , crimes , and an Accuser : So he also supposeth , that those here-in concerned , to wit , the sinning Children , neither can , nor dare attempt to appear at this Bar themselves , to plead their own Cause before this Judge , and against this Accuser . For if they could , or durst do this , what need they have an Advocate ; for an Advocate is of use to them , whose cause themselves neither can , nor dare appear to plead . Thus Job pray'd for an Advocate to plead his Cause with God , Job 16.20.21 . And David cries out , Enter not into Judgment with thy Servant , O God , for in thy sight shall no Man living be justified , Psal. 14.3.1 , 2 , 3. Wherefore 't is evident that Saints neither can , nor dare adventure to plead their cause . Alas the Judge is the Almighty , and Eternal God. The Law broken , is the holy and perfect Rule of God , in it self a consuming Fire . The Sin is so odious , and a thing so abominable , that 't is enough to make all the Angels blush to hear it but so much as once mentioned in so holy a place as that is , where this Great God doth sit to judge . This Sin now hangs about the neck of him , that hath committed it , yea it covereth him , as doth a mantle : The Adversary is bold , cunning , and audacious , and can word a thousand of us into an utter Silence in less than half a quarter of an hour . What then should the Sinner ( if he could come there ) do at this Bar to plead ? Nothing , nothing for his own Advantage . But now comes in his Mercy , he has an Advocate to plead his Cause . If any man sin , we have an Advocate with the Father , Jesus Christ the righteous . That 's the fourth thing : But again , 5. The Apostle also supposeth by the Text , That there is an aptness in Christians , when they have sinned , to forget that they have an Advocate with the Father . Wherefore this is written to put them in Remembrance ; If any Man sin , let him remember , we have an Advocate . We can think of all other things well enough , namely that God is a just Judge , that the Law is perfectly holy , that my Sin is an horrible and an abominable thing , and that I am certainly there of accused before God by Satan . These things I say , we readily think of , and forget them not . Our Conscience puts as in mind of these , our Guilt puts us in mind of these , the Devil puts us in mind of these , and our Reason and Sense holdeth the Knowledge and Remembrance of these close to us ; all that we forget , is , that we have an Advocate , an Advocate with the Father ; that is , one that is appointed to take in hand in open Court , before all the Angels of Heaven , my cause ; and to plead it by such Law and Arguments , as will certainly fetch me off , tho I am cloathed with filthy Garments . But this I say , we are apt to forget , as Job , when he said , Oh that one might plead for a Man with God , as one pleads for his Neighbour , Job 16.21 . Such an one Job had , but he had almost at this time forgot it , as he seems to intimate also , where he wisheth for a days-man that might lay his Hand upon them both . Chap. 9.33 . But our Mercy is , we have one to plead our cause ; an Advocate with the Father , Jesus Christ the righteous , who will not suffer our Soul to be spilt , and spoiled before the Throne , but will surely plead our Cause . 6 Another thing that the Apostle would have us learn from the words , is this , That to remember , and to believe that Jesus Christ is an Advocate for us , when we have sinned , is the next way to support and strengthen our Faith and Hope . Faith and Hope are very apt to faint , when our sins in their Guilt do return upon us , nor is there any more proper way to relieve our Souls , than to understand that the Son of God is our Advocate in Heaven . True , Christ died for our Sins as a Sacrifice , and as a Priest he sprinkleth with his Blood the Mercy-seat : Ay , but here is one that has sinned after Profession of Faith ; that has sinned grievously , so grievously , that his Sins are come up before God ; yea , are at his Bar pleaded against him by the Accuser of the Brethren ; by the Enemy of the godly . What shall he do now ? Why , let him believe in Christ. Believe , that 's true ; but how now must he conceive in his mind of Christ , for the encouraging of him so to do ? Why , let him call to mind that Jesus Christ is an Advocate with the Father , and as such he meeteth the Accuser at the Bar of God , pleads for this Man that has sinned against this Accuser , and prevaileth for ever against him . Here now , tho Satan be turned Lawyer , tho he accuseth , yea tho his charge against us is true , ( for suppose that we have sinned ) yet our Advocate is with the Father , Jesus Christ the righteous . Thus is Faith encouraged , thus is Hope strengthened , thus is the Spirit of the sinking Christian revived , and made to wait for a good deliverance from a bad cause , and a cunning Adversary : Specially if you consider , 7. That the Apostle also doth further suppose by the Text , That Jesus Christ , as Advocate , if he will but plead our Cause , let that be never so black , is able to bring us off , even before Gods Judgment-Seat to our Joy , and the confounding of our Adversary . For when he saith , we have an Advocate , he speaks nothing if he means not thus . But he doth mean thus , he must mean thus , because he seeketh here to comfort and support the Fallen . Has any Man sinned , we have an Advocate . But what of that , if yet he be unable to fetch us off , when charged for Sin at the Bar , and before the Face of a righteous Judge . But he is able to do this , the Apostle says , so in that he supposeth a Man has sinned , as any Man among the Godly ever did : for so we may understand it ; and if he giveth us not leave to understand it so , he saith nothing to the purpose neither . For it will be objected by some ; But can he fetch me off , tho I have done as David , as Solomon , as Peter , or the like ? It must be answered yes , the openness of the terms [ anyman ] , the indefiniteness of the word [ Sin ] doth naturally allow us to take him in the largest Sense ; besides he brings in this Saying as the chief , most apt and fittest to relieve one crush'd down to Death and Hell by the Guilt of Sin , and a wounded Conscience . Further , methinks by these words , the Apostle seems to triumph in his Christ : Saying , my Brethren , I would have you study to be holy : but if your Adversary the Devil , should get the Advantage of you , and besmear you with the filth of Sin , you have yet , besides all that you have heard already , an Advocate with the Father , Jesus Christ the righteous . Who is as to his Person , interest with God , his Wisdom , and Worth , able to bring you off to the comforting of your Souls . Let me therefore for a Conclusion , as to this , give you an exhortation to believe , to hope and expect that though you have sinned ( for I now speak to the fallen Saint ) that Jesus Christ will make a good end with thee ; trust I say in him , and he shall bring it to pass . I know I put thee upon a hard and difficult task , for believing , and expecting Good , when my guilty Conscience doth nothing but clog , burden , and terrifie me with the Justice of God , the Greatness of my Sins , and the burning Torments is hard and Sweating work . But it must be , the Text calls for it , thy case calls for it , and thou must do it , if thou wouldst glorifie Christ. And this is the way to hasten the issue of thy Cause in Hand , for believing daunts the Devil , pleaseth Christ , and will help thee before-hand , to sing that Song of the Church , saying , O Lord , thou hast pleaded the Causes of my Soul , thou hast redeemed my Life , Lam. 3.55 , 56 , 57 , 58 , 59. Yea , believe , and hear thy pleading Lord say to thee , Thus saith the Lord , the Lord and thy God , that pleadeth the Cause of his People , Behold , I have taken out of thy Hand the Cup of trembling , even the dregs of the Cup of my Fury , thou shalt no more drink it again , Isa. 51.20 , 21 , 22. I am not here discoursing of the sweetness of Christ's Nature , but of the Excellency of his Offices , and of his Office of Advocateship in particular , which as a Lawyer for his Client , he is to execute in the Presence of God for us . Love may be where there is no Office , and so where no Power is to do us good : but now , when Love and Office shall meet , they will surely both combine in Christ to do the fallen Christian good . But of his Love we have treated elsewhere ; we will here discourse of the Office of this loving One. And for thy further Information , let me tell thee , That God thy Father , counteth that thou wilt be , when compared with his Law , but a poor one all thy Days . Yea , the Apostle tells thee so , in that he saith , there is an Advocate provided for thee When a Father provides Crutches for his Child , he doth as good as say , I count that my Child will be yet Infirm . And when God shall provide an Advocate , he doth as good as say , my People are subject to Infirmities : Do not therefore think of thy self above what by plain Texts , and fair Inferences , drawn from Christ's Offices , thou art bound to think . What doth it bespeak concerning thee , That Christ is always a Priest in Heaven , and there ever lives to make Intercession for thee , Heb. 7.24 . but this that thou art at thy best in thy self , yea , and in thy best exercising of all thy Graces too , but a poor , pitiful , sorry , sinful Man. A Man that would , when yet most holy , be certainly cast away , did not thy high-Priest take away for thee , the iniquity of thy holy things . The Age we live in is a wanton Age , the Godly are not so humble and low , and base in their own Eyes as they should . Tho their daily experience calls for it , and the Priest-hood of Jesus Christ too . But above all , the Advocateship of Jesus Christ , declares us to be sorry Creatures . For that Office does as it were predict , that some time or other we shall basely fall , and by falling be undone , if the Lord Jesus stand not up to plead . And as it shews this concerning us ; so it shews concerning God , that he will not lightly , or easily lose his People : He has provided well for us : Blood to wash us in ; a Priest to pray for us , that we may be made to persevere ; and in case we foully fall , an Advocate to plead our Cause , and to recover us from under , and out of all that danger , that by Sin and Satan , we at any time may be brought into . But , Having thus briefly passed through that in the Text , that I think the Apostle must necessarily presuppose , I shall now endeavour to enter into the Bowels of it , and see what in a more particular Manner , shall be found therein . And for my more profitable doing of this work , I shall chuse to observe this Method in my discourse . First , I shall shew you more particularly of this Advocate 's Office , or what , and wherein Christ's Office as Advocate doth lie . Secondly , After that , I shall also shew you how Jesus Christ doth manage this Office of an Advocate . Thirdly , I shall also then shew you , who they are , that have Jesus Christ for their Advocate . Fourthly , I shall also shew you , what excellent Privileges they have , who have Jesus Christ for their Advocate . Fifthly , And to silence Cavillers , I shall also shew the necessity of this Office of Jesus Christ. Sixthly , I shall come to answer some Objections . And Lastly to the Use and Application . To begin with the First of these ; namely to shew you more particularly of Christ's Office as an Advocate , and wherein it lieth . The which I shall do these three ways 1. Touch again upon the Nature of this Office. And then , 2. Treat of the Order and Place that it hath among the rest of his Offices . And , 3. Treat of the Occasion of the Execution of this Office. First , To touch upon the Nature of this Office. It is that which impowereth a Man to plead for a Man , or one man to plead for another , not in common Discourses , and upon common Occasions , as any man may do ; but at a Bar , or before a Court of Judicature , where a Man is accused or impleaded by his Enemy . I say this Advocate 's Office , is such both here , and in the Kingdom of Heaven . An Advocate is as one of our Attorneys , at least in the general , who pleads according to Law and Justice for one or other that is in trouble by Reason of some Miscarriage , or of the naughty Temper of some that are about him , who trouble , and vex , and labour to bring him into danger of the Law. This is the Nature of this Office , as I said , on Earth ; and this is the Office that Christ executeth in Heaven . Wherefore he saith , If any Man sin , we have an Advocate ; one to stand up for him , and to plead for his deliverance before the Bar of God , Joel 3.2 . Isa. 66.16 . Ezek. 38.22 . Jer. 2. For tho in some Places of the Scripture , Christ is said to plead for his , with Men , and that by terrible Arguments , as by Fire , and Sword , and Famine , and Pestilence ; yet this is not that which is intended by this Text , for the Apostle here saith , he is an Advocate with the Father , or before the Father , to plead for those , that there , or that to the Fathers Face shall be accused for their Transgressions . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . So then this is the imploy of Jesus Christ , as he is for us an Advocate . He has undertaken to stand up for his People at God's Bar , and before that great Court , there to plead by the Law and Justice of Heaven , for their Deliverance ; when , for their Faults , they are accused , indicted , or impleaded by their Adversary . 2. And now to treat of the Order or Place that this Office of Christ hath , among the rest of his Offices , which he doth execute for us , while we are here in a State of Imperfection : And I think it is an Office that is to come behind , as a Reserve , or for an Help at last , when all other Means shall seem to fail . Men do not use to go to Law , upon every Occasion ; or , if they do , the Wisdom of the Judge , the Jury , and the Court , will not admit that every Brangle and foolish Quarrel shall come before them ; but an Advocate doth then come into Place , and then to the Exercise of his Office , when a Cause is counted worthy to be taken notice of by the Judge , and by the Court. Wherefore he , I say , comes in the last Place , as a reserve , or help at last to plead ; and by pleading to set that right by Law , which would otherwise have caused an increase to more doubts and to further Dangers . Christ as Priest , doth always works of Service for us ; because in our most spiritual things there may faults and Spots be found , and these he taketh away of Course by the Exercise of that Office. For he always wears that Plate of Gold upon his Fore-head before the Father , whereon is written , Holiness to the Lord. But now , besides these common Infirmities , there are Faults that are highly gross and foul , that oft are found in the Skirts of the Children of God. Now these are they that Satan taketh hold on , these are they that Satan draweth up a Charge against us for . And to save us from these , it is , that the Lord Jesus is made an Advocate . When Joshua was cloathed with filthy Garments , then Satan stood at his right Hand to resist him , and then the Angel of the Covenant , the Lord Jesus pleaded for his Help , Zech. 3. By all which it appears , that this Office comes behind , is provided as a Reserve , that we may have help at a pinch , and then be lifted out , when we sink in mire where there is no standing . This is yet further hinted at by the several Postures that Christ is said to be in , as he exerciseth his Priestly , and Advocate 's Office. As a Priest he sits , as an Advocate he stands , Isa. 3.13 . The Lord stands up when he pleads . His sitting is more constant and of Course ; Sit thou , &c. but his standing is occasional , when Joshua is indicted ; or when Hell and Earth is broken loose against his Servant Stephen . For as Joshua was accused by the Devil , and as then the Angel of the Lord stood by ; so when Stephen was accused by men on Earth and that Charge seconded by the fallen Angels before the Face of God , 't is said the Lord Jesus stood on the Right Hand of God , Act. 7.55 . to wit , to plead , for so I take it , because standing is his Posture as an Advocate , Heb. 10. not as a Priest , for as a Priest he must sit down , but he standeth as an Advocate , as has been shew'd afore . Wherefore , Secondly , The Occasion of his exercising of this Office of Advocate , is , as hath bee● hinted already , when a Child of God shall be found guilty before God of some heinous Sin , of some grievous thing in his Life and Conversation . For as for those Infirmities that attend the best , in their most spiritual Sacrifices ; if a Child of God were guilty of ten thousand of them , they are of Course purged through the much Incense that is always mixed with those Sacrifices , in the golden Censer that is in the Hand of Christ : And so he kept clean and counted upright notwithstanding those Infirmities . And therefore you shall find that notwithstanding those common Faults the the Children of God are counted good and upright in Conversation , and not charged as Offenders . David , saith the Text , did that which was right in the eyes of the Lord , and turned not aside from any thing that he commanded him , all the days of his Life , save only in the matter of Uriah the Hi●●ite , 1 Kin. 15.5 . But was David in a strict Sense without Fault in all things else ? No verily : But that was foul in a higher degree than the rest , and therefore there God sets a blot : Ay , and doubtless , for that he was accused by Satan before the Throne of God : For here is Adultery , and Murder and Hypocrisie , in David ●s doings : Here is notorious matter , a great Sin , and so a great Ground for Satan to draw up an Indictment against the King ; and a thundering one to be sure shall be preferred against him . This is the time then for to Christ stand up to plead . For now there is room for such a Question , can David's Sin stand with Grace , or is it possible that a Man that has done as he has , should yet be found a Saint , and so in a Saved State ? Or can God repute him so , and yet be Holy and Just ? Or can the Merits of the Lord Jesus reach , according to the Law of Heaven , a Man in this Condition ? Here is a Case dubious , here 's a Man whose Salvation , by his foul Offences , is made doubtful : Now we must to Law and Judgment ; wherefore now let Christ stand up to plead . I say now was David's Case dubious , Psal. 51. he was afraid that God would cast him away , and the Devil hoped that he would , and to that end charged him before God's Face , if perhaps he might get Sentence of Damnation to pass upon his Soul. But this was David's Mercy he had an Advocate to plead his Cause , by whose , Wisdom and Skill in Matters of Law and Judgment , he was brought off of those heavy Charges , from those gross Sins , and delivered from that eternal Condemnation , that by the Law of Sin and Death was due thereto . This is then the occasion that Christ taketh to plead , as Advocate , for the Salvation of his People : to wit the Cause ; he pleadeth the Cause of his People . Not every Cause but such and such a Cause ; the Cause that is very bad , and by the which they are involved not only in Guilt and Shame , but also in danger of Death and Hell. I say the Cause is bad , if the Text be true ; if Sin can make it bad , yea if Sin it Self be bad . If any Man sin , we have an Advocate . An Advocate to plead for him ; for him as considered guilty , and so consequently as considered in a bad Condition . 'T is true we must distinguish between the Person and the Sin : and Christ pleads for the Person , not the Sin. but yet , he cannot be concerned with the Person , but he must be with the Sin ; for tho the Person and the Sin may be distinguished , yet they cannot be separated . He must plead then not for a Person only , but for a guilty Person , for a Person under the worst of Circumstances : If any Man sin , we have an Advocate for him as so considered . When a Man's Cause is good , it will sufficiently plead for it self , yea and for its Master too : specially when it is made appear so to be , before a Just and Righteous Judge . Here therefore needs no Advocate , the Ju●ge himself will pronounce him righteous . This is evidently seen in Job , Thou movest me against him ( this said God to Satan ) to destroy him without a Cause , Job 2.3 . Thus far Job's Cause was good , wherefore he did not need an Advocate ; his Cause pleaded for its self , and for its owner also . But if it was to plead good Causes for which Christ is appointed Advocate , then the Apostle should have written thus : If any Man be righteous , we have an Advocate with the Father . Indeed I never heard but one in all my Life preach from this Text , and he , when he came to handle the Cause for which he was to plead , pretended it must be good , and therefore said to the People see that your Cause be good , else Christ will not undertake it . But when I heard it , Lord , thought I , if this be true , what shall I do , and what will become of all this People ; yea and of this Preacher too ? Besides , I saw that by the Text , the Apostle supposeth an other Cause , a Cause bad , exceeding bad , if Sin can make it so . ( And this was one Cause why I undertook this work . ) When we speak of a Cause , we speak not of a Person simply as so considered : For , as I said before , Person and Cause must be distinguished . Nor can the person make the Cause good , but as he regulates his Action by the Word of God : If then a good , a righteous man doth what the Law condemns , that thing is bad ; and if he be indicted for so doing , he is indicted for a bad Cause ; and he that will be his Advocate , must be concerned in , and about a bad Matter , and how he will bring his Client off , therein doth lie the Mystery . I know that a bad Man may have a good Cause depending before the Judge , and so also good Men have , Job 31. but then they are bold in their own Cause and fear not to make mention of it , and in Christ to plead their Innocency before the God of Heaven , as well as before Men , Psal. 71.3 , 4 , 5. 2 Cor. 1.23 . Gal. 1.20 . Phil. 1.8 . But we have in the Text a Cause that all Men are afraid of , a Cause that the Apostle concludes so bad , that none but Jesus Christ himself can save the Christian from it . It is not only sinful , but Sin it self . If any Man sin , we have an Advocate with the Father . Wherefore there is in this Place handled by the Apostle one of the greatest Mysteries under Heaven . To wit , That an innocent and holy Jesus , should take in hand to plead for one before a just and righteous God , that has defiled himself with Sin. Yea , that he should take in Hand to plead for such an one against the fallen Angels ; and that he should also by his Plea effectually rescue , and bring them off from the Crimes and Curse whereof they were verily guilty , by the Verdict of the Law and Approbation of the Judge . This I say is a great Mystery , and deserves to be pry'd into by all the godly , both because much of the Wisdom of Heaven is discovered in it , and because the best Saint is , or may be concerned with it . Nor must we by any means let this truth be lost , because it is the truth , the Text has declared it so : And to say otherwise is to belye the Word of God , to thwart the Apostle , to sooth up Hypocrites , and to rob Christians ▪ of their Privilege , and to take the Glory from the Head of Jesus Christ , Luk. 18.11 , 12. The best Saints are most sensible of their Sins , and most apt to make Mountains of their Mole-hills : Satan also , as has been already hinted , doth labour greatly to prevail with them to sin , and to provoke their God against them , Job 2.9 . by pleading what is true , or by surmising evilly of them , to the end they may be left with him to be try'd , that they may be accused by him . Great is his malice towards them , great is his Diligence in seeking their Destruction ; wherefore greatly doth he desire to sift , to try , and winnow them , if perhaps he may work in their Flesh to answer his Design ; that is , to break out in sinful Acts that he may have by Law to accuse them to their God and Father . Wherefore for their Sakes this Text abides , that they may see , that when they have sinned they have an Advocate with the Father , Jesus Christ the righteous . And thus have I shew'd you the Nature , the Order , and Occasion of this Office of our blessed Lord Jesus . I come now to shew you , How Jesus Christ doth manage this his Office of an Advocate for us . And that I may do this to your Edification , I shall choose this Method for the opening of it . First , shew you how he manages this Office with his Father . Secondly , I shall shew you how he manages it before him , against our Adversary . How he manages this his Office of Advocate with his Father . First , He doth it by himself , by no other , as Deputy under him . No Angel , no Saint , no Work has place here , but Jesus , and Jesus only . This the Text implies , we have an Advocate , speaking of one , but one , one alone , without an Equal or an Inferior . We have but one , and he is Jesus Christ. Nor is it for Christ's Honour , nor for the Honour of the Law or of the Justice of God , that any but Jesus Chris● should be an Advo●●●e for a sinning Saint . Besides , to assert 〈◊〉 contrary , what doth it but lessen Sin , and make the Advocateship of Jesus Christ superfluous ? It would lessen Sin , should it be removed by a Saint or Angel : It would make the Advocateship of Jesus Christ superfluous , yea , needless should it be possible that Sin could be removed from us by either Saint or Angel. Again , If God should admit of more Advocates than one , and yet make mention of never an one but Jesus Christ , or if John should allow another , and yet speak nothing but of Jesus only : Yea that an Advocate under that title should be mentioned but once , but once only in all the Book of God , and yet that divers should be admitted , stands neither with the Wisdom or Love of God , nor with the Faithfulness of the Apostle . But Saints have but one Advocate , if they will use him , or improve their Faith in that Office for their Help , so ; if not , they must take what follows . This I thought good to hint at , because the times are corrupt and because Ignorance and Superstition always waits for a Countenance with u● and these things have a natural tendency , as to darken all truth , so especially this , which bringeth to Jesus Christ so much Glory , and yieldeth to the Godly so much Help and Relief . Secondly , As Jesus Christ alone is Advocate , so God's Bar , and that alone , is that before which he pleads . For God is Judge himself , Deut. 32 , 36. Heb. 13 23. Nor can the Cause which now he is to plead be removed into any other Court , either by appeals , or otherwise . Could Satan remove us from Heaven to another Court he would certainly be too hard for us , because there we should want our Jesus , our Advocate to plead our Cause . Indeed sometimes he impleads us before Men , and they are glad of the Occasion , for they and he are often one ; but then we have Leave to remove our Cause , and to pray for a Tryal in the highest Court : Saying , Let my Sentence come forth from thy Presence , and let thine eyes behold the things that are Equal , Psal. 17.2 . This wicked World doth sentence us for our good Deeds , but how then would they sentence us for our bad ones ? But we will never appeal from Heaven to Earth for Right : For here we have no Advocate ; our Advocate is with the Father , Jesus Christ the Righteous . Thirdly , As he pleadeth by himself alone , and no where else but in the Court of Heaven with the Father : So as he pleadeth with the Father for us , he observeth this Rule ; 1. He granteth , and confesseth whatever can rightly be charged upon us : Yet so , as that he taketh the whole Charge upon himself ; acknowledging the Crimes to be his own . O God , says he , thou knowest my foolishness , and my Sins , my Guiltiness is not hid from thee , Psal. 69.5 . And this he must do , or else he can do nothing : If he hides the Sin , or lesseneth it , he is faulty : If he leaves it still upon us , we die : He must then take our Iniquity to himself , make it his own , and so deliver us . For having thus taken the Sin upon himself , as he lawfully may , and lovingly doth , for we are Members of his Body , ( so 't is his Hand , 't is his Foot , 't is his Ear that hath sinned : ) It followeth that we live , if he lives , and who can desire more . This then must be thorowly considered , if ever we will have Comfort in a day of Trouble and Distress for Sin. And thus far there is , in some kind , a harmony betwixt his being a Sacrifice , a Priest and an Advocate ; as a Sacrifice our Sins were laid upon him , Isa. 53. as a Priest he beareth them , Exod. 28.38 . and as an Advocate he acknowledgeth them to be his own , Psal. 69.5 . Now , having acknowledged them to be his own , the Quarrel is no more 'twixt us and Satan : For the Lord Jesus has espoused our Quarrel , and made it his . All then that we , in this matter , have to do , is , to stand at the Bar , by Faith among the Angels , and see how the business goes . O Blessed God! What a Lover of Mankind art thou , and how gracious is our Lord Jesus , in his thus managing matters for us ? 2. The Lord Jesus having thus taken our Sins upon himself , next pleads his own Goodness to God , on our Behalf : Saying , Let not the● that wait on thee , O Lord God of Hosts , be ashamed for my Sake : Let not those that seek thee , be confounded for my Sake , O God of Israel . Because for thy Sake I have born Reproach : Shame hath covered my Face , Psal. 69.6 , 7 , Mark , let them not be ashamed for my Sake , let them not be confounded for my Sake . Shame and Confusion , are the Fruits of Guilt , or of a Charge for Sin , Jer. 3.25 . and are but an enterance into Condemnation , Dan. 12.2 . Joh. 5.29 . But behold , how Christ pleads , saying , Let not that be , for my Sake , for the Merit of my Blood , for the Perfection of my Righteousness , for the Prevalency of my Intercession , Let them not be ashamed for my Sake , O Lord God of Hosts . And let no Man object , because this Text is in the Psalms , as if it were not spoke by the Prophet , of Christ ; for , both John and Paul , yea , and Christ himself , do make this Psalm a Prophecy of him : Compare ver . 9. with Joh. 2.17 . and ver . 9 , with Rom. 15.3 . And ver . 21. with Matth. 27.48 . and M●t. 15.25 . But is not this a wonderful thing , That Christ should first take our Sins , and account them his own ; and then plead the value and worth of his whole self , for our Deliverance ? For , by these Words [ for my Sake , ] he pleadeth his own self , his whole self , and all that he is and has : And thus he puts us in good Estate again , tho our Cause was very bad . To bring this down to weak Capacities , Suppose a Man should be indebted twenty thousand Pounds , but has not twenty thousand farthings wherewith to pay ; And suppose also , that this Man be arrested for this Debt , and that the Law also , by which he is sued , will not admit of a penny bate : This Man may yet come well enough off , if his Advocate , or Attorney will make the Debt his own , and will , in the Presence of the Judges , out with his Bags and pay down every Farthing . Why this is the way of our Advocate . Our Sins are called Debts , Matth. 6.12 . we are sued for them at the Law , Luk. 12.59 . and the Devil is our Accuser ; but behold , the Lord Jesus comes out with his Worthiness , pleads it at the Bar , making the Debt his own , Mark 12.42 . 2 Cor. 3.5 . and saith , now let them not be ashamed , for my Sake , O Lord God of Hosts , let them not be confounded for my Sake , O God of Israel . And hence , as he is said to be an Advocate , so he is said to be a Propitiation , or a mends-Maker , or one that appeaseth the Justice of God for our Sins , If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous ; and he is the Propitiation for our Sins . And who can now object against the Deliverance of the Child of God ? God cannot ; for he for Christ's Sake , according as he pleaded , hath forgiven us all Trespasses , Col. 2.13 . Eph. 4.32 . The Devil cannot ; his Mouth is stopp'd as is plain in the Case of Joshua , Zech. 3. The Law cannot , for that approveth of what Christ has done . This then is the way of Christ's pleading . You must know , That when Christ pleads with God , he pleads with a just and righteous God , and therefore he must plead Law and nothing but Law : And this he pleaded in both these Pleas. First , in confessing of the Sin , he justified the Sentence of the Law , in pronouncing of it evil , and then in his laying of himself , his whole self , before God , for that Sin he vindicated the Sanction , and Perfection of the Law. Thus therefore he magnifies the Law and makes it Honorable , and yet brings off his Client , safe and sound in the view of all the Angels of God. Thirdly , the Lord Jesus , having thus taken our Sins upon himself , and presented God with all the Worthiness that is in his whole self , for them , in the next place , he calleth for Justice , or a just Verdict upon the Satisfaction he hath made to God and to his Law. Then Proclamation is made in open Court saying take away the filthy Garments from him , from him that hath offended , and cloath him with Change of Raiment , Zech. 3. Thus the Soul is preserved that hath sinned ; thus the God of Heaven is content that he should be saved ; thus Satan is put to Confusion , and Jesus applauded and cried up by the Angels of Heaven , and by the Saints on Earth . Thus have I shewed you how Christ doth Advocate it with God , and his Father , for us , and I have been the more particular in this , because the Glory of Christ , and the Comfort of the Dejected , is greatly concerned , and wrapt up in it . Look then to Jesus , if thou hast sinned ; to Jesus , as an Advocate pleading with the Father for thee : Look to nothing else , for he can tell how , and that by himself , to deliver thee : yea , and will do it , in a way of Justice , which is a Wonder , and to the Shame of Satan ; which will be his Glory , and also to thy compleat Deliverance , which will be thy Comfort and Salvation . But to pass this , and to come to the Second thing , which is , to shew you , how the Lord Jesus manages this his Office of an Advocate , before his Father , against the Adversary : For he pleadeth with the Father , but pleadeth against the Devil ; he pleadeth with the Father , Law and Justice ; but against the Adversary he letteth out himself . I say as he pleadeth against the Adversary , so he enlargeth himself , with Arguments , over and besides those which he pleadeth with God his Father . Nor is it meet , or needful , that our Advocate , when he pleads against Satan , should so limit himself to matter of Law , as when he pleadeth with his Father . The Saint by sinning oweth Satan nothing , no Law of his is broken thereby , why then should he plead for the saving of his People , justifying Righteousness to him ? Christ , when he died , died not to satisfie Satan , but his Father ; not to appease the Devil , but to answer the Demands of the Justice of God , nor did he Design when he hanged on the Tree , to triumph over his Father , but over Satan . He redeemed us therefore from the Curse of the Law , by his Blood , Gal. 3.13 . and from the Power of Satan , by his Resurrection , Heb. 2.14 . He delivered us from righteous Judgment by Price , and Purchase ; but from the Rage of Hell by Fight and Conquest . And , as he acted thus diversly in the Work of our Redemption ; even so he also doth in the Execution of his Advocate 's Office. When he pleadeth with God , he pleadeth so : And when he pleadeth against Satan he pleadeth so . And how he pleadeth with God , when he dealeth with Law and Justice , I have shewed you ; and now I will shew you how he pleadeth , before him , against the Accuser of the Brethren . First , He pleads against him the well Pleasedness that his Father has in his Merits , saying , This shall please the Lord. Or this doth , or will please the Lord , better than any thing that can be propounded , Psal. 69.31 . Now this Plea being true , as it is , being established upon the liking of God Almighty : Whatever Satan can say , to obtain our everlasting Destruction , is without Ground , and so , unreasonable . I am well pleased , saith God , Mat. 3.17 . and again , The Lord is well pleased for [ his ] Christ's Righteousness Sake , Isa. 42.21 . All that enter Actions against others , pretend that wrong is done , either against themselves , or against the King. Now Satan will never enter an Action against us in the Court above , for that wrong by us has been done to himself , he must pretend then , that he sues us for that Wrong has by us been done to our King : But behold , we have an Advocate with the Father , and he has made Compensation for our Offences : He gave himself for our Offences . But still Satan maintains his Suit ; and our God saith he is well pleased with us for this Compensation Sake , yet he will not leave off his Clamor . Come then , says the Lord Jesus , the Contention is not now against my People , but my self , and about the Sufficiency of the Amends that I have made for the Transgressions of my People . But he is near that justifieth me , that approveth and accepteth of my Doings , Therefore shall I not be confounded . Who is mine Adversary ? let him come near me . Behold , the Lord God will help me , Isa. 50.7 , 8 , 9. Who is he that condemneth me ? Lo , they shall all ( were there ten thousand times as many more of them ) wax old as a Garment , the Moth shall eat them up . Wherefore , if the Father saith Amen to all this , as I have shew'd already that he hath , and doth , the which also further appeareth , because the Lord God has called him the Saviour the Deliverer and the Amen : What follows , but that a Rebuke should proceed from the Throne against him ? And this , indeed , our Advocate calls for , from the Hand of his Father ; saying , O Enemy , The Lord rebuke thee : Yea he doubles this Request , to the Judge , to intimate his Earnestness for such a Conclusion , or to shew that the Enemy shall surely have it , both from our Advocate and from him , before whom Satan has so grievously accused us , Zech. 3. For what can be expected to follow from such an Issue in Law as this is , but sound and severe snibs , from the Judge , upon him that hath thus troubled his Neighbour and that hath , in the Face of the Country , cast Contempt upon the highest act of Mercy , Justice , and Righteousness , that ever the Heavens beheld ? And all this is true , with reference to the Case in Hand ; wherefore , The Lord rebuke thee , is that which , in Conclusion , Satan must have for the Reward of his Works of Malice , against the Children , and for his contemning of the Works of the Son of God. Now , our Advocate having thus established , by the Law of Heaven , his Plea with God , for us , against our Accuser , there is way made for him to proceed , upon a Foundation that cannot be shaken : Wherefore he proceedeth in his Plea , and further urges against this Accuser of the Brethren , Secondly , God's Interest in this People , and prayeth that God would remember that . The Lord rebuke thee , O Satan ; the Lord that hath chosen Jerusalem rebuke thee . True , the Church , the Saints , are despicable in the World , wherefore Men do think to tread them down . The Saints are also weak in Grace , but have Corruptions , that are strong , and therefore Satan , the God of this World , doth think to tread them down : But the Saints have a God , the living , the eternal God , and therefore , they shall not be ●roden down : Yea , They shall be holden up ; for God is able to make them stand , Rom. 14.4 . It was Haman's mishap , to be ingaged against the Queen , and the Kindred of the Queen . 'T was that that made him he could not prosper ; that brought him to Contempt and the Gallows . Had he sought to ruin another People , probably he might have brought his Design to a desired Conclusion : But his compassing the Death of the Queen spoiled all . Satan also , when he fighteth against the Church , must be sure to come to the worst ; For God has a Concern in that : Therefore it is said , The Gates of Hell shall not prevail against it ; but this hindreth not but that he is permitted to make almost what Spoils he will , of those that belong not to God : Oh! how many doth he accuse and soon get out from God , against them , a Licence to destroy them ? As he served Ahab and many more . But this I say , is a very great Block in his Way , when he medleth with the Children : God has an Interest in them . Hath God cast away his People ? God forbid ! Rom. 11.1 , 2. The Text intimates , That they , for Sin , had deserved it , and that Satan would fain have had it been so . But God's Interest in them , preserved them : God hath not cast away his People which he fore-knew . Wherefore , when Satan accuseth them before God ? Christ , as he pleadeth his own Worth and Merit ; pleadeth also against him , that Interest that God has in them . And , tho this to some may seem but an indifferent Plea ; for what Ingagement lieth , may they say upon God to be so much concerned with them : for they sin against him ; and often provoke him most bitterly ? Besides , in their best State they are altogether Vanity , and a very thing of nought . What 's Man , ( sorry Man ) that thou art mindful of him , or that thou shouldest so be ? I answer , tho there lieth no Ingagement upon God , for any Worthiness that is in Man , yet there lieth a great deal upon God , for the Worthiness that is in himself . God has ingaged himself with his , having chosen them to be a People to himself . And by this means they are so secured from all that all can do against them ; that the Apostle is bold , upon this very Account , to challenge all despite to do its worst against them ; saying , who shall lay any thing to the Charge of God's Elect ? Rom. 8.33 . Who ? Saith Satan , Why that will I. Ay saith he , but who can do it and prevail ? It is God that justifieth , who is he that condemneth ? ver . 34. By which Words , the Apostle clearly declareth , That Charges against the Elect , tho they may be brought against them , must needs prove ineffectual , as to their Condemnation ; 'cause their Lord God still will justifie for that Christ has died for them . Besides , a little to enlarge . The Elect are bound to God by a seven-fold Cord , and a three-fold one is not quickly broken . First , Election is eternal , as God himself , and so without Variableness , or Shadow of Change. And hence it is called an eternal Purpose , and a Purpose of God that must stand , Eph. 3.11 . Rom. 9.11 . Secondly , Election is absolute , not conditional . And therefore cannot be overthrown by the Sin of the Man who is wrapt up therein . No Works foreseen to be in us , was the Cause of God's chusing of us : No Sin in us shall frustrate or make Election void . Who shall lay any thing to the Charge of God's Elect ? It is God that justifieth , Rom. 9.11 . chap. 11.6 , 7. Thirdly , By the Act of Election the Children are involved , wrapt up , and covered in Christ ( he hath chosen us in him ) not in our selves , not in our Vertues , no not for , or because of any thing , but of his own Will , Eph. 1.4 , 5 , 6 , 7 , 8 , 9. Fourthly , Election includeth in it a permanent Resolution of God to glorifie his Mercy on the Vessels of Mercy , Thus fore-ordained unto Glory , Rom. 9.15 , 18 , 23. Fifthly , By the Act of electing Love it is concluded , that all things whatsoever , shall work together for the Good of them whose Call to God , is the Fruit of this Purpose ; this eternal Purpose of God , Rom. 8.28 , 29 , 30. Sixthly , The Eternal Inheritance is , by a Covenant of free and unchangeable Grace , made over to those thus chosen . And to secure them from the Fruits of Sin , and of the Malice of Satan it is sealed by this our Advocate 's Blood as he is Mediator of this Covenant : Who also is become surety to God for them , to wit , to see them forth-coming at the great Day , and to set them then safe and sound before his Fathers Face after the Judgment is over , Rom. 9.24 . Heb. 9.15 . chap. 7.22 . chap. 13.20 . chap. 9.17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. Joh. 10.28 , 29. Seventhly , By this Choice , Purpose , and Decree , the Elect , the concerned therein , have allotted them by God , and laid up for them in Christ , a Sufficiency of Grace , to bring them , through all Difficulties , to Glory . Yea and they ; every one of them , after the first Act of Faith , the which also they shall certainly attain , ( because wrapt up in the Promise for them ) are to receive the earnest and first Fruits thereof into their Souls , 2 Tim. 1.9 . Acts 14.22 . Eph. 1.4 , 5 , 13 , 14. Now , put all these things together , and then feel if there be not weight in this Plea of Christ against the Devil . He pleads God's Choice and Interest in his Saints against him , an Interest that is secured by the Wisdom of Heaven ; by the Grace of Heaven ; by the Power , Will , and Mercy of God in Christ. An Interest in which all the three Persons in the God-head have engaged themselves , by mutual Agreement and Operation , to make good when Satan has done his All. I know there are some that object against this Doctrine , as ●●●se : But such perhaps are ignorant of some things else as well as of this . However they object against the Wisdom of God , whose truth it is , and against Christ our Advocate , whose Argument , as he is such , it is , yea , they labour , what in them lieth to wrest that Weapon out of his Hand , with which he so cudgelleth the Enemy , when , as Advocate , he pleadeth so effectually against him for the rescuing of us from the Danger of Judgement : Saying : The Lord rebuke thee , O Satan , even the Lord that hath chosen Jerusalem , rebuke thee . Secondly , As Christ , as Advocate , pleads against Satan , the Interest that his Father hath in his chosen . So also he pleads against him , by no less Authority , his own Interest in them . Holy Father , saith he keep through thine own Name those whom thou hast given me , Joh. 17. 11. Keep them while in the World , from the Evil , the Soul-damning Evil of it . These Words are directed to the Father , but they are levelled against the Accusations of the Enemy , and were spoken here , to shew what Christ will do for his , against our Foe , when he is above . How , I say , he will urge , before his Father his own Interest in us , against Satan , and against all his Accusations when he brings them to the Bar of God's Tribunal with Design to work our utter Ruin. And is there not a great deal in it ? As if Christ should say , Father , my People have an Adversary who will accuse them for their Fault before thee ; but I will be their Advocate , and , as I have bought them of thee , I will plead my Right against him , Joh. 10.28 . Our English Proverb is , Interest will not lye . Interest will make a man do that which otherwise he would not . How many thousands are there for whom Christ doth not so much as once open his Mouth , but leaves them to the Accusations of Satan , and to Ahab's Judgment , nay a worse , because there is none to plead their Cause ? And why doth not he concern himself with them , but because he is not interested in them ? I pray not for the World , but for those thou hast given me , for they are thine , And all mine are thine , and I am glorified in them , Joh. 17.9 , 10. Suppose so many Cattel in such a Pound , and one goes by , whose they are not ; doth he concern himself ? No , he beholds them and goes his way . But suppose that at his Return he should find his own Cattel in that Pound ; would he now carry it toward them as he did unto the other ? No , no. He has Interest here : they are his that are in the Pound : Now he is concerned , now he must know who put them there , and for what Cause too they are served as they are . And if he finds them rightfully there , he will fetch them thence by Ransom ; but if wrongfully he will replevy them , and stand a Tryal at Law with him that has thus illegally pounded his Cattel . And thus it is 'twixt Jesus Christ and his , he is interested in them , the Cattel are his own , his own Sheep , Joh. 10.3 , 4. but poundded by some other by the Law , or by the Devil . If pounded by the Law , he delivereth them by Ransom ; if pounded by the Devil , he will replevy them , stand a Tryal at Law for them , and will be against their Accuser , their Advocate himself . Nor can Satan withstand his Plea , though ●e should against them join Argument with the Law , for as much as has been prov'd before , he can and will by what he has to produce and plead of his own , save his from all Trespasses , Charges , and Accusations . Besides all Men know that a Man's proper Goods are not therefore forfeited , because they commit many , and them too great Transgressions . And if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Now the Strength of this Plea thus grounded upon Christ's Interest in his People , is great : And hath many weighty Reasons on it's side , as , First , They are mine : Therefore in Reason at my Dispose not at the Dispose of an Adversary . For while a thing can properly be called mine , no Man has therewith to do but my self ; nor doth ( a Man , nor ) Christ lose his Right to what he has by the Weakness of that thing which is his proper Right . He therefore as an Advocate , pleadeth Interest ; his own Interest in his People , and Right must with the Judge of all the Earth take Place . Shall not the Judge of all the Earth do right ? Gen. 18.25 . Secondly , They cost him dear , and that which is dear bought is not easily parted with , 1 Cor. 6.20 . They were bought with his Blood , Eph. 1.7 . 1 Pet. 1.18 , 19. they were given him for his Blood , and therefore are dear Children , Eph. 5.1 . For they are his by the highest Price . And this Price he as Advocate pleadeth against the Enemy of our Salvation : Yea I will add , they are his , because he gave his All for them , 2 Cor. 8.9 . when a Man shall give his All for this or that , then that which he so hath purchased , is become his All. Now Christ has given his all for us , he made himself poor for us , Eph. 1.23 . Wherefore we are become his All , his Fulness , and so the Church is called . Nay further . Christ likes well enough of his Purchace , though it hath cost him his All. The Lines , says he , are fallen to me in pleasant Places , I I have a goodly Heritage , Psal. 16. Now put all these things together , and there is a strong Plea in them . Interest , such an Interest , will not be easily parted with . But this is not all ; for , Thirdly , As they cost him dear , so he hath made them near to himself , near by way of Relation . Now that which did not only cost dear , but that by way of Relation is made so : That a Man will plead heartily for . Said David to Abner , Thou shalt not see my Face , except thou first bring Michal Saul's Daughter , when thou comest to see my Face , 2 Sam. 3.13 , 14. Saul's Daughter cost me dear ; I bought her with the jeopardy of my Life : Saul's Daughter is near to me , she is my beloved Wife . He pleaded hard for her because she was dear and near unto him . Now , I say , the same is true in Christ. His People cost him dear , and he hath made them near unto him ; wherefore , to plead Interest in them , is to hold by an Argument that is strong . 1. They are his Spouse , and he hath made them so . They are his Love , his Dove , his Darling , and he accounts them so . Now should a wretch attempt in open Court to take a Man's Wife away from him , how would this cause the Man to plead ! Yea , and what Judge , that is just , and knows that the Man has this Interest in the Woman pleaded for , would yield to , or give a Verdict for the Wretch against the Man , whose Wife the Woman is ? Thus Christ in pleading Interest , in pleading [ thou gavest them me ] pleads by a strong Argument ; an Argument that the Enemy cannot invalidate . True , were Christ to plead this before a Saul , 1 Sam. 25.44 . or be●ore Sampson's Wives Father , the Philistian , Judg. 14.20 . perhaps such treacherous Judges would give it against all Right . But I have told you the Court in which Christ pleads , is the Highest and the Justest , and that from which there can be no Appeal . Wherefore Christ his Cause ; and so , the Cause of the Children of God , must be tryed before their Father , from whose Face to be sure , just Judgment shall proceed . But , 2. As they are called his Spouse , so they are called his Flesh , and Members of his Body , 1 Cor. 12.27 . Now , said Paul to the Church , Ye are the Body of Christ and Members in particular , Eph. 5.30 . This Relation also makes a Man plead hard . Were a Man to plead for a Limb , or a Member of his own , how would he plead ! What Arguments would he use ! and what Sympathy and feeling would his Arguments slow from ! I cannot lose a Hand , I cannot lose a Foot , cannot lose a Finger : Why , Saints are Christ's Members , his Members are of himself . With what Strength of Argument would a Man plead the Necessaryness of his Members to him , and the Vnnaturalness of his Adversary in seeking the Destruction of his Members , and the Deformity of his Body . Yea , a Man would shuck , and cringe , and weep , and intreat , and make Demurrs and Halts , and Delays to a thousand Years if possible ) before he would lose his Members , or any one of them . But I say , how would he plead , and Advocate it ▪ for his Members , if Judge , and Law , and Reason , and Equity were all on his side ; and if by the Adversary there could be nothing urged , but that against which the Advocate had long before made Provision for the effectual Overthrow thereof ? And all this is true as to the Case that lies before us . Thus we see what Strength there lieth in this second Argument that our Advocate bringeth for us against the Enemy . They are hi● Flesh and Bones , his Members : He cannot spare them : He cannot spare this , because ; nor that , because ; nor another because ; nor any because they are his Members . As such they are lovely to him , as such they are useful to him , as such they are an Ornament to him : Yea , tho in themselves they are feeble , weak , and through Infirmity much disabled from doing as they should . Thus If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Fourthly , As Christ , as Advocate , pleads for us against Satan , his Fathers Interest in us , and his own : So he pleadeth against him that Right and property that he hath in Heaven to give it to whom he will. He has a Right to Heaven , as Priest and King ; it is his also by Inheritance . And since he will be so good a Benefactor as to bestow this House on some Body ; but not for their Deserts , but not for their Goodness : And since again he has to that end spilt his Blood for , and taken a Generation into Covenant-Relation to him that it might be bestowed on them , it shall be bestowed on them : And he will plead this if there be need , if his People sin and if their Accuser seeks , by their Sin , their Ruin and Destruction . Father , saith he , I will that those whom thou hast given me , be with me where I am , that they may behold my Glory , Joh. 17.24 . Which thou hast given me . Christ's Will , is the Will of Heaven , the Will of God ; shall not Christ then prevail ? I will , saith Christ ; I will , saith Satan : But whose Will shall stand ? 'T is true , Christ in the Text speaks more like an Arbitrator than an Advocate : More like a Judge than one pleading at a Bar. I will have it so , I judge that so it ought to be and must . But there is also something of Plea in the Words both before his Father , and against our Enemy . And therefore he speaketh like one that can plead and determine also , yea like one that has Power so to do . But shall the Will of Heaven stoop to the Will of Hell ? Or the Will of Christ to the Will of Satan ? Or the Will of Righteousness to the Will of Sin ? Shall Satan , who is God's Enemy , and whose Charge wherewith he chargeth us for Sin , and which is grounded not upon Love to Righteousness , but upon Malice against God's Designs of Mercy against the Blood of Christ , and the Salvation of his People : I say , shall this Enemy and this charge prevail with God against the well-grounded Plea of Christ , and against the Salvation of God's Elect ! and so keep us out of Heaven ? No , no , Christ will have it otherwise . He is the great Donator , and his Eye is good . True , Satan was turned out of Heaven for that he sinned there , and we must be taken into Heaven tho we have sinned here ; this is the Will of Christ and as Advocate he pleads it against the Face and Accusation of our Adversary . Thus , If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Fifthly . As Christ , as Advocate pleadeth for us against Satan , his Father's Interest in us and his own ; and pleadeth also what Right he has to dispose of the Kingdom of Heaven : So he pleadeth against this Enemy , that Malice and Enmity that is in him , and upon which chiefly his Charge against us is grounded , to the Confusion of his Face . This is evident from the title that our Advocate bestows upon him while he pleads for us against him . The Lord rebuke thee , O Satan ; O Enemy saith he . For Satan is an Enemy , and this Name given him signifies so much . And Lawyers , in their Pleas , can make a great Matter of such a Circumstance as this , Saying , My Lord , we can prove that what is now pleaded against the Prisoner at the Bar , is of meer Malice and Hatred , that has also of a long time lain burning and raging in his Enemy's Breast against him . This I say will greatly weaken the Plea and Accusation of an Enemy . But , says , Jesus Christ , Father , here is a Plea brought in against my Joshua that cloaths him with filthy Garments : But it is brought in against him by an Enemy , by an Enemy in the Superlative or highest Degree . One that hates Goodness worse than he , and that loveth Wickedness more than the Man against whom at this time he has brought such an heinous Charge . Then leaving with the father the Value of his Blood for the Accused , he turneth him to the Accuser and pleads against him as an Enemy . O Satan ! Thou that accusest my Spouse , my Love , my Members , art , Satan , an Enemy : But it will be Objected , That the things charged are true Grant it . Yet what Law takes Notice of the Plea of one who doth professedly act as an Enemy , because 't is not done of Love to Truth , and Justice , and Righteousness , nor intended for the Honour of the King , nor for the good of the Prosecuted ; but to gratifie Malice , and Rage and meerly to kill and destroy . There is therefore a great deal of Force , and Strength in an Advocate 's pleading of such a Circumstance against an Accuser : Specially when the Crimes now charged are those and only those for which the Law in the due execution of it has been satisfied before , wherefore now a Lawyer has double and treble ground of Matter to plead for his Client against his Enemy . And this Advantage against him has Jesus Christ. Besides , 't is well known that Satan as to us , is the original Cause of those very Crimes for which he accuses us at the Bar of God's Tribunal . Not to say any thing of how he cometh to us , sollicites us , tempts us , ●●●tters us , and always ( in a manner ) lies at ●s to do those wicked things , for which he so hotly pursues us to the Bar of the Judgment of God. For tho 't is not meet for us thus to plead , to wit , laying that Fault upon Satan but rather upon our selves ; yet our Advocate will do it , and make work of it too before God. Simon , Simon , Satan has desired to have thee , that he might sift thee as Wheat , but I have pray'd for thee that thy Faith fail not , Luk. 22.31 , 32. He ma●●th here mention of Satan's Desires , by way of Advantage against him ; and doubtless so he did in his Prayer with God for Peter's Preservation . And what he did here , while on Earth , as a Saviour in general , that he doth now in Heaven as a Priest , and an Advocate in special . I will further suppose that which may be supposed , and that which is suitable to our Purpose . Suppose therefore that a Father that has a Child whom he loveth , but the Child has not half that Wit that some of the Family hath ; ( and I am sure that we have less Wit than Angels ) and suppose also that some bad minded Neighbour , by tampering with , tempting of , and by unwearied Sollicitations should prevail with this Child to steal something out of his Father's House , or Grounds , and give it unto him : And this he doth on purpose to set the Father against the Child . And suppose again that it comes to the Fathers Knowledge that the Child through the Allurements of such an one has done so and so against his Father ; Will he therefore disinherit this Child ? Yea suppose again that he that did tempt this Child to steal should be the first that should come to accuse this Child to its Father , for so doing , would the Father take Notice of the Accusation of such an one : No verily ; we , that are evil , can do better than so . How then should we think , That the God of Heaven should do such a thing , since also we have a Brother that is wife , and that will , and can plead the very Malice of our Enemy , that doth to us all these things , against him , for our Advantage ? I say , this is the Sum of this fifth Plea of Christ our Advocate , against Satan . O Satan , says he , Thou art an Enemy to my People , thou pleadest not out of Love to Righteousness , nor to reform , but to destroy my Beloved , and Inheritance . The Charge wherewith thou chargest my People , is thine own , Joh. 8.44 . not only as to a matter of Charge ; but the things that thou accusest them of , are thine ; Thine , in the Nature of them : Also thou hast tempted , allured , flattered and daily laboured with them , to do that , for which , now , thou so willingly wouldest have them destroyed . Yea , all this hast thou done of Envy to my Father , and to Godliness ; of Hatred to me and my People , and that thou mightest destroy others besides , 1 Chron. 21.1 . And now what can this Accuser say ? Can he excuse himself ? Can he contradict our Advocate ? He cannot . He knows that he is a Satan , an Enemy , and , as an Adversary , has he sown his Tares among the Wheat , that it might be rooted up : But he shall not have his End , his Malice has prevented him , and so has the Care and Grace of our Advocate : The Tares therefore he shall have returned to him again , but the Wheat for all this shall be gathered into God's Barn , Mat. 13.25 , 26 , 27 , 28. Thus therefore our Advocate makes Use , in his Plea against Satan , of the Rage and Malice that is the Occasion of the Enemies Charge , wherewith he accuseth the Children of God. Wherefore when thou readest these Words , [ O Satan ] say with thy self , Thus Christ our Advocate accuseth our Adversary of Malice and Envy against God and Goodness , while he ac●useth us of the Sins which we commit , for the which we are sorry , and Christ has paid a Price of Redemption : And ( thus ) If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . But , Sixthly , Christ , when he pleads as an Advocate for his People in the Presence of God , against Satan , He can plead those very Weaknesses of his People , for which Satan would have them damned , for their Relief and Advantage . Is not this a Brand plucked out of the Fire . This is part of the Plea of our Advocate against Satan for his Servant Joshua , when he said , The Lord rebuke thee , O Satan , Zech. 3.2 . Now to be a Brand pluckt out of the Fi●e , is to be a Saint impared , weakned , defiled , and made imperfect by Sin. For so also the Apostle means when he saith , And others s●ve with Fear , pulling them out of the Fire ; hat●●ng even the Garment spotted by the Flesh , Jude 23. By Fire , in both these Places we are to understand Sin : For that is burns and consumes as Fire , Rom. 1.27 . Wherefore a Man is said to burn , when his Lusts are strong upon him ; and to burn in Lusts to others , when his wicked Heart runs wickedly after them , 1 Cor. 7.9 . Also when Abraham said , I am but Dust and Ashes , Gen. 18.27 . he means , he was but what Sin had left : Yea he had something of the Smutch and besmearings of Sin yet upon him . Wherefore it was a Custom with Israel , in Days of old , when they set Days apart for Co●fession of Sin , and Humiliation for the same , to sprinkle themselves with , or to wallow in Dust and Ashes , Est. 4.1 , 3. Jer. 6.26 . Job 30.9 . chap. 42.6 . as a token that they did confess , that they were but what Sin had left , and that they also were defiled , weakned and polluted by it . This then is the next Plea of our goodly Advocate for us . O Satan , This is a Brand plucked out of the Fire . As who should say , thou objectest against my Servant Joshua , That he is black like a Coal , or that the Fire of Sin , at times , is still burning in him . And wh●t then , the Reason why he is not totally extinct as ●ow , is not thy Pity , but my Father's Mercy to him : I have plucked him out of the Fire , yet not so out , but that the smell thereof is yet upon him ; and my Father and I , we consider his Weakness , and pity him . For since he is as a Brand pulled out ; can it be expected by my Father or me , that he should appear before us as clear , and do our biddings as well as if he had never been there ? This is a Brand plucked out of the Fire , and must be considered as such , and must be born with as such , Thus , as Mephibosheth pleaded for his Excuse , His Lameness , 2 Sam. 17.24 , 25 , 26. So Christ pleads the Infirm , and indigent Condition of his People , against Satan , for their Advantage . Wherefore Christ , by such Pleas as these for his People , doth yet further shew the Malice of Satan , ( for all this Burning comes through him ) yea , and by it he moveth the Heart of God to pity ●s , and yet to be gentle , and long suffering , and merciful to us . For Pity and Compassion are the Fruits of the yearning of God's Bowels towards us , while he considereth us as infirm and weak and subject to Slips and Stumbles , and Falls , because of Weakness . And that Christ our Advocate by thus pleading doth turn things to our Advantage , consider , 1. That God is careful that through our Weakness our Spirits do not fail before him when he chides , Isa. 57.16 , 17 , 18. 2. He stays his rough Wind in the Day of his East Wind , Isa. 27.7 , 8 , 9. and debates about the Measure of Affliction , when for sin we should be chastened , lest we should sink thereunder . 3. He will not strictly mark what 's done amiss because if he should , we cannot stand , Psal. 130.3 . 4. When he threatneth to strike , his Bowels are troubled , and his Repentings are kindled together , Hos. 11.8 , 9. 5. He will spin out his Patience to the utmost length , because he knows we are such Bunglers at doing , Jer. 9.24 . 6 He will accept of the Will for the Deed , because he knows that Sin will make our best Performances imperfect , 2 Cor. 8.12 . 7. He will count our little a very great deal , for that he knows we are so unable to do any thing at all , Job 1.21 . 8. He will excuse the Souls of his People , and lay the Fault upon their Flesh ( which has greatest Affinity with Satan ) if through Weakness and Infirmity we do not do as we should , Mat. 26.41 . Rom. 7. Now , as I said , all these things happen unto us , both Infirmities and Pity , because , and for that we were once in the Fire , and for that the Weakness of Sin abides upon us to this Day . But none of this Favour could come to us , nor could we , by any Means , cause that our Infirmities should work for us thus advantageously : But that Christ our Advocate stands our Friend , and pleads for us as he doth . But again , before I pass this over , I will , for the clearing of this , present you with a few more Considerations , which are of another Rank : to wit that Christ our Advocate , as such , makes mention of our Weaknesses so against Satan , and before his Father , as to turn all to our Advantage . 1. We are therefore to be saved by Grace , because , by Reason of Sin we are disabled from keeping of the Law , Deut. 9.5 . Isa. 64.6 . 2. We have given unto us the Spirit of Grace to help , because we can do nothing that 's good without it , Eph. 2.5 . Rom. 8.26 . Ezek. 16.8 . 3. God has put Christ's Righteousness upon us to cover our Nakedness therewith , because we have none of our own to do it withal , Phil. 3.7 , 8. 4. God alloweth us to r●●e in the Bosom of Christ to the Grave , and from thence in the Bosom of Angels to Heaven , because our own Legs are not able to carry us thither , Isa. 40.11 . chap. 46.4 . Psal. 67.17 . Luk. 16.2 . 5. God has made his Son our Head , our Priest , our Advocate , our Saviour , our Captain that we may be delivered from all the Infirmities , and all t●e ●iends that attend us and that plot to do us Hurt , Eph. 1.22 . Col. 1.18 . Heb. 7.12 . 6. God has put the fallen Angels into Chains , 2 Pet. 2.4 . Rev. 20.1 , 2. that they might not follow us too fast , and has inlarged us , Psal. 34.7 . and directed our Feet in the way of his Steps , that we may haste us to the strong Tower , and City of Refuge for Succour and Safety : And has given good Angels a Charge to look to us , Heb. 1 14. 7. God has promised , That we , at our counting days shall be spared , as a Man spareth his own Son that serves him , Mal. 3.17 . Now , from all these things , it appears that we have Indulgence at God's Hand , and that our Weaknesses , as our Christ manages the Matter for us , are so far off from laying a Block or Bar in the Way to the Enjoyment of Favour , that , they also work for our good : Yea , and Gods Foresight of them , has so kindled his Bowels and Compassions to us , as to put him upon devising of such things for our Relief , which , by no means could have been , had not Sin been with us in the World : And had not the best of the Saints been as a Brand plucked out of the Burning . I have seen Men ( and yet they are worse than God ) take most care of , and also best provide for those of their Children , that have been most infirm and helpless : ( And our Advocate shall gather his Lambs with his Arm , and carry them in his Bosom . ) Ye● , and I know that there is such an Art in shewing and making mention of Weaknesses , as shall make the Tears stand in a Parents Eyes , and as shall make him search to the bottom of his Purse , to find out what may do his Weakling good . Christ also has that excellent Art , as he is an Advocate with the Father for us : He can so make mention of us , and of our Infirmities , while he pleads afore God , against the Devil , for us ; that he can make the Bowels of the Almighty yearn towards us , and to wrap us up in their Compassions . You read much of the pity , Compassion , and of the yearning of the Bowels of the mighty God towards his People : All which , I think , is kindled , and made burn towards us , by the pleading of our Advocate . I have seen Fathers offended with their Children ; but when a Brother has turned a skilful Advocate , the Anger has been appeased , and the means have been concealed . We read but little of this Advocate 's Office of Jesus Christ ; yet much of the Fruit of it is extended to the Churches . But as the Cause of Smiles , after Offences committed , is made manifest afterward ; so at the Day when God will open all things , we shall see , how many times our Lord as an Advocate pleaded for us , and redeemed us by his so pleading into the injoyment of Smiles and Imbraces , who for Sin , but a while before , were under Frowns and Chastisements . And thus much for the making out , how Christ doth manage his Office of being an Advocate for us with the Father . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . And I shall come now to the Third Head , to wit , To shew you more particularly , who they are , that have Jesus Christ for their Advocate . In my handling of this Head , I shall shew , 1. That this Office of an Advocate , differeth from that of a Priest , and how . 2. I shall shew yout how far Christ extendeth this his Office of Advocateship . I mean in Matters concerning the People of God : And then , 3 I shall come more directly , to shew who they are that have Christ for their Advocate . For the first of these , That this Office of Christ as an Advocate , differeth from that of a Priest. That he is a Priest , a Priest for ever , I heartily acknowledge : But that his Priesthood and Advocateship should be one and the self-same Office , I cannot believe . 1. Because they differ in Name . We may as well say a Father , as such , is a Son ; or , That Father , and Son is the self same Relation ; as , say a Priest and an Advocate , as to Office , are but one and the same thing . They differ in Name as much as Priest and Sacrifice do . A Priest is one , and a Sacrifice is another ; and tho Christ is Priest , and Sacrifice too ; yet as a Priest he is not a Sacrifice , nor as a Sacrifice , a Priest. 2. As they differ in Name , so they differ in the Nature of Office. A Priest is to slay a Sacrifice , an Advocate is to plead a Cause . A Priest is to offer his Sacrifice , to the end , that by the Merit thereof , he may appease : An Advocate is to plead , to plead according to Law. A Priest is to make Intercession by Virtue of his Sacrifice , an Advocate is to plead Law , because Amends is made . 3. As they differ in Name , and Nature , so they also differ as to their Extent . The Priesthood of Christ extendeth it self to the whole of God's Elect ; whether called or in their Sins : But Christ as Advocate pleadeth only for the Children . 4. As they differ in Name , in Nature , and Extent , so they differ as to the Persons , with whom they have to do . We read not any where that Christ , as Priest , has to do with the Devil , as an Antagonist : But as an Advocate he hath . 5. As they differ in these , so they differ as to the Matters about which they are imployed . Christ as Priest concerns himself with every wry thought , and also with the least Imperfection or Infirmity that attends our most holy things ; but Christ as Advocate doth not so , as I have already shewed . 6. So that Christ , as Priest , goes before , and Christ , as an Advocate , comes after ; Christ as Priest , continually interceeds , Christ as Advocate , in Case of great Transgression , pleads : Christ as Priest has need to act always ; but Christ , as Ad●ocate , sometimes only ▪ Christ , as Priest , acts in times of Peace ; but Christ , as Advocate , in times of Broils , Turmoils and sharp Contentions . Wherefore Christ , as Advocate , is , as I may call him , a Reserve . And his time is then to arise , to stand up and plead , when his are cloathed with some filthy Sin , that of late , they have fallen into , as David , Joshua , or Peter . When some such thing is committed by them , as ministreth to the Enemy a shew of Ground , to question the truth of their Grace . Or when 't is a Question , and to be bebated , whether it can stand with the Laws of Heaven , with the Merits of Christ , and the Honour of God that such an one should be saved ? Now let an Advocate come forth , now let him have time to plead , for this is a sit Occasion , for the Saints Advocate to stand up to plead for the Salvation of his People . But , Secondly , I come next to shew you , How far this Office of an Advocate is extended . I hinted at this before , so now shall be the more brief . 1. By this Office , he offereth no Sacrifice , he only as to Matter of Justice , pleads the Sacrifice offered . 2. By this Office , he obtains the Conversion of none : He only thereby , secureth the converted from the Damnation , which their Adversary , for Sins after Light and Profession endeavoureth to bring them to . 3. By this Office he prevents not temporal Punishment : But by it , he chiefly preserveth the Soul from Hell. 4. Be this Office , he brings in no justifiing Righteousness for us ; he only , thereby , prevaileth to have the Dispose of that brought in by himself , as Priest , for the justifiing of those by a new , and fresh Act , who had made their Justification doubtful by new Falls into Sin. And this is plain in the History of our Joshua , Zech. 3. o● often mentioned before . 5. As Priest he hath obtained eternal Redemption for us ; and as Advocate he by Law maintaineth our Right thereto , against the Devil and all his Angels . I come now to shew you , Who they are that have Jesus Christ for their Advocate . And this I shall do first more generally , and then shall be more particular and distinct about First , more generally . They are all the truly Gracious ; those that are the Children by Adoption : And this the Text affirmeth ; I write unto you , little Children , that you sin not : And if any Man sin , we have on Advocate with the Father , Jesus Christ the righteous . They are then the Children , the Children by Adoption , that are the Persons concerned in the Advocateship of Jesus Christ. The Priesthood of Christ extendeth it self to the whole Body of the Elect ; but the Advocateship of Christ doth not so , this is further cleared , by this Apostle , and that in this very Text , if you consider , what immediately follows . We have an Advocate , says he , and he is also the Propitiation for our Sins . He is our Advocate and also our Priest. As an Advocate , ours only ; but as a Propitiation , not ours only , but also for the Sins of the whole World ; to be sure , for the Elect throughout the World , and they that will extend i● further , let them . And I say again , had he not intended that there should have been a straighter Limit put to the Advocateship of Christ , than he would have us put to his Priestly Office , What needed he , when he speaketh of the Propitiation which relates to Christ as Priest , have added , And not for ours only ? As an Advocate then , he ingageth for us that are Children ; and as a Priest too , he hath appeased God's Wrath for our Sins . But , as an Advocate , his Offices are confined to the Children only , but as a Priest he is not so . He is the Propitiation for our Sins , and not for ours only . The Sense therefore of the Apostle should , I think , be this : That Christ , as a Priest , hath offered a Propitiatory S●crifice for all ; but , as an Advocate , he pleadeth only for the Children . Children , we have an Advocate to our selves , and he is also our Priest ; but as he is a Priest , he is not ours only , but maketh , as such , amends for all that shall be saved . The Elect therefore have the Lord Jesus for their Advocate then and only then when they are , by calling , put among the Children , because as Advocate he is peculiarly the Childrens . My little Children we have an Advocate . Object . But he also saith , if any Man sin , we have an Advocate . Any Man that sinneth seems by the Text , notwithstanding what you say , to have an Advocate with the Father . Answ. By any Man , must not be meant , any of the World , nor any of the Elect ; but any Man in Faith and Grace : For he still limits this general Term of [ any Man ] with this Restriction [ we . ] Children , if any Man sin , we have an Advocate . We , any Man of us . And this is yet further made appear ; since he saith that it is to them he writes , not only here , but further in this Chapter . I write unto you , little Children : I write unto you , Fathers : I write unto you , young Men , ver . 12 , 13 , 14. These are the Persons intended in the Text. For under these three Heads , are comprehended all Men : For they are either Children , and so Men in Nature , or young Men , and so Men in Strength , or else they are Fathers , and so aged , and of Experience . Add to this , by [ any Man ] that the Apostle intendeth , not to enlarge himself beyond the Persons that are in Grace ; but to supply what was wanting by that Term , [ little Children , ] for since the strongest Saint may have need of an Advocate , as well as the most feeble of the Flock ; why should the Apostle leave it to be so understood , as if the Children and the Children only , had an Interest in that Office ? Wherefore after he had said , my little Children , I write unto you , that you sin not , he then adds with Enlargement , And if any Man sin , we have an Advocate with the Father . Yet the little Children may well be mentioned first , since they most want the Knowledge of it , are most feeble , and so by Sin , may be forced most frequently to act Faith on Christ as Advocate : Besides , they are most ready through Temptation to question whether they have so good a Right to Christ in all his Offices , as has better and more well grown Saints : and therefore , they , in this the Apostles Salutation , are first set down in the Catalogue of Names . My little Children , I write unto you that ye sin not , And if any Man sin , we have an Advocate with the Father Jesus Christ the righteous . So then , the Children of God are they , who have the Lord Jesus , an Advocate for them with the Father . The least and biggest , the oldest and youngest , the feeblest and the strongest ; all the Children have an Advocate with the Father , Jesus Christ the righteous . First , Since then the Children have Christ for their Advocate ; art thou a Child ? Art thou begotten of God by his Word ? Jam. 1.18 . Hast thou in thee the Spirit of Adoption ? Gal. 4.6 . Can'st thou in Faith , say , Father , Father , to God ? Then is Christ thy Advocate . Thine Advocate , Now to appear in the Presence of God for thee , Heb. 9.24 . To appear there , and to plead there , in the Face of the Court of Heaven for thee : To plead there against thine Adversary , whose Accusations are dreadful , whose Subtilty is great , whose Malice is inconceivable , and whose Rage intolerable : To plead there before a just God , a righteous God , a Sin revenging God : Before whose Face thou wouldst die , if thou wast to shew thy self , and , at his Bar to plead thine own Cause . But , Secondly , There is a difference in Children , some are bigger than some : There are Children , and little Children . My little Children I write unto you . Little Children . Some of the little Children can neither say Father , nor so much as know that they themselves are Children . This is true in Nature , and so it is in Grace . Wherefore , notwithstanding what was said under the first Head , it doth not follow , that if I be a Child I must certainly know it , and also be able to call God Father . Let the first then serve to poise and balance the Confident ones , and let this be for the Relief of those more feeble . For they that are Children , whether they know it or no , have Jesus Christ for their Advocate . For Christ is assigned to be our Advocate by the Judge , by the King , by our God and Father , altho we have not known it . True , at present , there can come from hence , to them that are thus concerned in the Advocateship of Christ , but little Comfort , but yet it yields them great Security . They have an Advocate with the Father , Jesus Christ the righteous . God knows this , the Devil feels this , and the Children shall have the Comfort of it afterwards . I say the time is coming when they shall know , that even then , when they knew it not , they had an Advocate with the Father : An Advocate who was neither loth nor afraid , nor ashamed to plead for their Defence , against their proudest Foe . And will not this , when they know it yield them Comfort ? Doubtless it will , yea more , and of a better kind than that which flows from the Knowledge that one is born to Crowns and Kingdoms . Again , As he is an Advocate for the Children , so he is also , as afore was hinted , for the strong and experienced . For no Strength , in this World , secureth from the Rage of Hell ; nor can any Experience while we are here fortifie us against his Assaults . There is also an Incidency in the best to sin , and the bigger Man the bigger Fall ; for , the more hurt , and the greater Damage . Wherefore , it is of as absolute Necessity that an Advocate be provided for the strong , as for the weak . Any Man : He that is most holy , most reformed , most refined , and most purified , may as soon be in the Dirt as the weakest Christian. And , so far as I can see , Satan's Design is against them most . I am sure the greatest Sins have been committed by the biggest Saints . This way-faring Man came to David's House , and when he stood up against Israel he provoked David to member the People , 2 ▪ Sam. 12.4 , 7. 1 Chr. 21.1 . wherefore they have as much need of an Advocate , as have the youngest , and most feeble of the Flock . What a Mind had he to try a Fall with Peter ? and how quickly did he break the Neck of Judas ? The like , without Doubt , he had done to Peter , had not Jesus , by stepping in , prevented . As long as Sin is in our Flesh , there is danger . Indeed he saith of the young Men that they are strong , and that they have overcome the wicked one ; but he doth not say , they have kill'd him ; as long as the Devil is alive there is Danger ; and though a strong Christian may be too hard for , and may overcome him in one thing , he may be too hard for , yea and may overcome him , two for one afterwards . Thus he served David , and thus he served Peter ; and thus he , in our Day , has served many more . The strongest are weak , the wisest are Fools , when suffered to be sifted as Wheat , in Satan's Sieve : Yea and have often times been so proved to the wounding of their great Hearts , and the Dishonour of Religion . To conclude this ; God , of his Mercy , hath sufficiently declared the Truth of what I say , by preparing for the best , the strongest , and most sanctified , as well as for the least , weakest , and most feeble Saint , an Advocate . My little Children , I write unto you that you sin not , And if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . Obj. But some may object , That what has been said , as to discovering for whom Christ is an Advocate , has been too general , and therefore would have we come more to particulars , else they can get no Comfort . Ans. Well , inquiring Soul , so I will ; and therefore harken to what I say . First , Wouldest thou know whether Christ is thine Advocate or no ? I ask , Hast thou entertain'd him so to be ? When men have Sutes of Law depending , in any of the King's Courts above , they entertain their Attorney , or Advocate to plead their Cause , and so he pleads for them . I say hast thou entertained Jesus Christ for thy Lawyer to plead thy Cause ? Plead my Cause , O God , said David , Psal. 35.1 . and again , Lord , plead thou my Cause , Psal. 43.1 . This therefore is the first thing that I would propound to thee . Hast thou with David entertained him for thy Lawyer , or with good Hezekiah , cried out , O Lord , I am oppressed , undertake for me , Isa. 38.14 . What sayst thou , Soul ? Hast thou been with him , and prayed him to plead thy Cause , and cryed unto him to undertake for thee ? This I call entertaining of him to be thine Advocate . And I chuse to follow the Similitude , both because the Scripture seems to smile upon such a way of Discourse , and because thy question doth naturally lead me to it . Wherefore ● ask again , hast thou been with him ? Hast thou entertained him ? Hast thou desired him to plead thy Cause ? Quest. Thou wilt say unto me , How should I know that I have done so ? Answ. I answer , art thou sensible that thou hast an Action commenced against thee in that high Court of Justice that is above ? I say art thou sensible of this ? For the Defendants ( and all Gods People are Defendants ) do not use to entertain their Lawyers , but from Knowledge , That an Action either is , or may be commenced against them , before the God of Heaven . If thou sayst , yea ; then I ask who told thee that thou standest accused for Transgression before the Judgment-Seat of God ? I say who told thee so ? hath the holy Ghost , hath the World , or hath thy Conscience ? For nothing else , as I know off , can bring such Tidings to thy Soul. Again , hast thou found a Failure in all others that might have been entertained to plead thy Cause ? Some make their Sighs , their Tears , their Prayers , and their Reformations , their Advocates ; Hast thou tryed these , and found them wanting ? Hast thou seen thy state to be desperate , if the Lord Jesus doth not undertake to plead thy Cause ? for Jesus is not entertained so long as Men can make shift without him : But when it comes to this Point I perish for-ever notwithstanding the Help of all , if the Lord Jesus steps not in : Then Lord Jesus , Lord Jesus , good Lord Jesus , undertake for me . Hast thou therefore been with Jesus Christ as concerned in thy Soul , as heartily concerned , about the Action that thou perceivest to be commenced against thee ? Quest. You will say , how should I know that ? Answ. I answer , Hast thou well considered the Nature of the Crime wherewith thou standest charged at the Bar of God ? Hast thou also considered the Justness of the Judge ? Again , I ask , hast thou considered what Truth , as to Matter of Fact , there is in the things whereof thou standest accused ? Also hast thou considered the Cunning , the Malice , and Diligence of thine Adversary with the Greatness of the Loss thou art like to sustain ? Shouldst thou with Ahab ( in the Book of Kings , ) 1 King. 22.17 , 18 , 19 , 20 , 21 , 22. or with the Hypocrites ( in the sixth of Isaiah ) , Isa. 6.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. have the Verdict of the Lord God go out from the Throne against thee ? I ask thee these Questions , because , if thou art , in the Knowledge of these things , to seek ; or if thou art not deeply concerned about the Greatness of the Damage that will certainly over-take thee , and that for-ever , ( shouldest thou be indeed accused before God and have none to plead thy Cause : ) Thou hast not , nor canst not , let what will come upon thee , have been with Jesus Christ to plead thy Cause ; and so , let thy Case be never so desperate , thou standest alone , and hast no Helper , Job 30.13 . chap. 9.13 . or if thou hast , they not being the Advocate of God's appointing , must needs fall with thee , and with thy Burden . Wherefore , consider of this seriously , and return thy Answer to God , who can tell if Truth shall be found in thy Answers better by far than any : For 't is he that tries the Reins , and the Heart , and therefore to him I referr thee . But , Secondly , Wouldest thou know whether Jesus Christ is thine Advocate ? Then : I ask again , hast thou Revealed thy Cause unto him ? I say hast thou Revealed thy Cause unto him ? For he that goeth to Law , for his Right , must not only go to a Lawyer , and say , Sir , I am in Trouble , and am to have a Tryal at Law with mine Enemy , pray undertake my Cause ; but he must also Reveal to his Lawyer his Cause . He must go to him , and tell him what is the Matter , how things stand , where the shooe pinches , and so . Thus did the Church of old , and thus doth every true Christian now . For tho nothing can be hid from him , yet he will have things out of thine own Mouth . He will have thee to Reveal thy Matters unto him , Mat. 20.32 . O Lord of Hosts , said Jeremy , that judgest righteously and tryest the Reins , and the Heart , let me see thy Vengeance on them , for unto thee have I revealed my Cause , Jer. 11.20 . And again , But O Lord of Hosts , that tryest the righteous , and seest the Reins and the Heart , let me see thy Vengeance on them , for unto thee have I opened my Cause , Chap. 20.12 . Seest thou here how Saints of old were wont to do ? How they did , not only in a general way intreat Christ to plead their Cause , but in a particular way , go to him and Reveal , or open their Cause unto him ? O 't is excellent to behold how some Sinners will do this , when they , get Christ and themselves in a Closet alone . When they upon their bare Knees are pouring out of their Souls before him : Or like the Woman in the Gospel , telling of him all the Truth . Mark 5. O Saith the Soul , Lord , I am come to thee upon an earnest Business , I am arrested by Satan ; the Bailiff was mine own Conscience , and I am like to be accused before the Judgment-Seat of God ; my Salvation lies at Stake ; I am questioned for my Interest in Heaven ; I am afraid of the Judge ; my Heart condemns me , 1 Joh. 3 : 20. Mi●e Enemy is subtil , and wanteth not Malice to prosecute me to Death , and then to Hell. Also , Lord , I am sensible the Law is against me , for indeed I have horribly sinned ; and thus and thus have I done . Here I lie open to Law , and there I lie open to Law ; Here I have gi●en the Adversary Advantage , and there he will surely have a hank against me : Lord I am distressed , undertake for me . And there are some things that thou must be acquainted with about thine Advocate , before thou wilt venture to go thus far with him . As , 1. Thou must know him to be a Friend and not an Enemy unto whom thou openest thy Heart ; and , until thou comest to know , That Christ is a Friend to thee , or to Souls in thy Condition , thou wilt never reveal thy Cause unto him : Not thy whole Cause unto him . And it is from this , That so many that have Soul-Causes hourly depending , before the Throne of God ; and th●t are in Danger , every day , of eternal Damnation , forbear to entertain Jesus Christ for their Advocate , and so wickedly conceal their Matters from him . But he that hideth his Sins shall not prosper , Prov. 28.13 . This therefore must first be believed by thee , before thou wilt reveal thy Cause unto him . 2. A Man , When his Estate is called into Question , I mean his Right and Title thereto , will be very cautious , specially if he also questions his Title to it himself , unto whom he reveals that Affair . He must know him to be one that is not only friendly , but faithful , to whom he reveals such a Secret as this . Why thus it is with Christ and the Soul. If the Soul is not somewhat perswaded of the Faithfulness of Christ , to wit , that if he can do him no good , he will do him no harm , he will never reveal his Cause unto him ; But will seek to hide his Counsel from the Lord. This therefore is another thing by which thou mayst know that thou hast Christ for thine Advocate ; If thou hast heartily , and in very Deed , revealed thy Cause unto him . Now they that do honestly reveal their Cause to their Lawyer , will endeavour to possess him , as I hinted before , with the worst : They will , with Words , make it as bad as they may , for , think they , by that Means I shall prepare him for the worst that mine Enemy can do . And thus Souls deal with Jesus Christ. See the fifty first Psalm , also the thirty eighth , with several others that might be named , and see if God's People have not done so . I said , saith David , That I would confess my Transgressions against my self , and thou forgavest the Iniquity of my Sin. But , Thirdly , Hast thou Jesus Christ for thine Advocate ? Or wou●dst thou know if thou h●●● ▪ Then I ask again hast thou committed thy Cause to him ? When a Man entertains his Lawyer to stand for him and to plead his Cause , he doth not only reveal , but commit his Cause unto him . I would seek unto him , says Eliphas to Job , and unto him would I commit my Cause , Job 5.8 . Now there is a Difference betwixt revealing my Cause , and committing of it to a Man. To reveal my Cause , is to open it to one , and to commit it to him , is to trust it in his Hand . Many a Man will reveal his Cause to him unto whom he will yet be afraid to commit it . But now , he that entertains a Lawyer , to plead his Cause , doth not only reveal , but commit his Cause unto him : As suppose Right to his Estate be called into Question ; why then he not only r●●eals his Cause to his Lawyer , but puts into his Hands his Evidences , Deeds , Leases , Mortgages , Bonds , or what else he hat● , to shew a Title to his Estate by . And thus doth the Christians deal with Christ : They deliver up all unto him , to wit , all their Signs , Evidences , Promises , and Assurances which they have thought they have had for Heaven and the Salvation of their Souls ; and have desired him to peruse , to search and try them every one , Psal. 139.23 . And if there be Iniquity in me , lead me in the way everlasting . This is committing of thy Cause to Christ , and this is the hardest Task of all : For the Man that doth thus , he trusteth Christ with all , and and implyeth that he will live and die , stand and fall , lose and win according as Christ will manage his Business , thus did Paul , 2 Tim. 1.12 . and thus Peter admonisheth us to do . Now he that doth this must be convinced , 1. Of the Ability of Jesus Christ to defend him : For a Man will not commit so great a Concern as his All is , to his Friend ; no , not to his Friend , be he never so faithful ; if he perceives not in him Ability to save him , and to preserve what he hath , against all the Cavils of an Enemy . And hence it is that the Ability of Jesus Christ as to the saving of his People , is so much insisted on in the Scripture : As , I have laid Help upon one that is mighty , Psal. 89.19 . I that speak in Righteousness , mighty to save , Isa. 63.1 . And again , I will send them a Saviour , and a great one , Chap. 19.20 . 2. As they must be convinced of his Ability to help them , so they must of his Courage . A Man that has Parts sufficient , may yet fail ●is Friend for want of Courage . Wherefore , the Courage and Greatness of Christ's Spirit , as to his undertaking of the Cause of his People , is also amply set out in Scripture . He shall not fail nor be discouraged until he hath set Judgment in the Earth : Vntil he hath brought Judgment into Victory , Isa. 42.4 . Mat 12.20 . 3. They must also be convinced of his Willingness to do this for them ; for tho one be able , and of Courage sufficient , yet , if he is not willing to undertake ones Cause , what is it the better ? Wherefore he declareth his Willingness also , and how ready he is to stand up , to plead the Cause of the Poor , and of them that are in want . The Lord will plead their Cause , and spoil the Soul of those that spoiled them , Prov. 22.23 . 4. They must also be convinced of this , That Christ is tender and will not be offended at the Dulness of his Client . Some Men can reveal their Cause to their Lawyers , better than some , and are more serviceable and handy in that Affair than others , but , saith the Christian , I am dull , and sorry that way , will not Christ be shuff and shy of me because of this ? Honest Heart , he hath a Supply of thy Defects in himself , and knoweth what thou wantest , and where the Shooe pinches , though thou art not able distinctly to open Matters to him . The Child is prickt with a Pin , and lies crying in the Mothers Lap , but cannot shew to its Mother where the Pin is , but there is pity enough in the Mother to supply this Defect of the Child : Wherefore she undresses it , opens it , searches every Clout from Head to the Foot of the Child , and so finds where the Pin is . Thus will thy Lawyer do , he will search and find out thy Difficulties ; and , where Satan seeketh an Advantage of thee , accordingly will provide his Remedy . 5. O but will he not be weary ? The Prophet complains of some that they weary God , Isa. 7.13 . And mine is a very cross and intricate Cause : I have wearied many a good Man while I have been telling my tale unto him : And I am afraid , That I shall also weary Jesus Christ. Answer , Soul , he suffered and did bear with the manners of Israel , forty Years in the Wilderness , Acts 13.18 . and hast thou tryed him half so long ? The good Souls that have gone before thee , have found him a tryed Stone , a sure one to be trusted to as to this , Isa. 28.16 . and the Prophet saith positively , That he fainteth not , neither is weary , and that there is no searching of his Vnderstanding , chap. 40.28 . let all these things prevail with thee , to believe , that if thou hast committed thy Cause unto him he will bring it to pass , to a good pass , to so good a pass , as will glorifie God , honour Christ , save thee , and shame the Devil . Fourthly . But fourthly , wouldest thou know whether Jesus Christ is thine Advocate ; whether he has taken in hand to plead thy Cause ? Then , I ask , Dost thou together with what has been mentioned before , wait upon him according to his Counsel , until things shall come to a legal Issue ! Thus must Clients do . There is a great many Turnings and Windings about Sutes and Tryals at Law ; the Enemy also with his Supersedes , Cavils , and Motions , often deferrs a speedy Issue . Wherefore , the Man , whose is the concern , must wait , as the Prophet said : I will look , said he unto the Lord , I will wait for the God of my Salvation . But how long , Prophet , wilt thou wait ? Why , says he , until he plead my Cause and execute Judgment for me , Mich. 7.7 , 8 , 9 , 10. Perhaps , When thy Cause is tryed , things for the present are upon this Issue . Thy Adversary indeed is cast , but whether thou shalt have an absolute Discharge , as Peter had , or a conditional one as David , 2 Sam. 12.10 , 11 , 14. and as the Corinthians had that 's the Question . True , thou shalt be compleatly saved at last , but yet whether 't is not best to leave to thee a Memento of God's Displeasure , against thy Sin , by awarding , that the Sword shall never depart from thy House ; or that some sore Sickness or other Distresses shall haunt thee as long as thou livest or perhaps that thou shalt walk without the Light of God●s Countenance , for several Years , and a Day . Now if any of these three things happen unto thee , thou must exercise Patience and wait . Thus did David , I waited patiently : And again , He exercises his Soul in this Vertue , saying , My Soul , wait thou only upon him , for my Expectation is from him , Psal. 62.5 . For now we are Judged of the Lord , that we may not be condemned with the World : And by this Judgment , ( though it sets us free from their Damnation ) yet we are involved in many Troubles : And perhaps must wait many a Day before we can know , That , as to the main , the Verdict hath gone on our Side . Thus therefore in order to thy waiting upon him , without fainting , it is meet , that thou shouldest know the Methods of him that manages thy Cause for thee , in Heaven ; And , suffer not Mistrust to break in and bear sway in thy Soul : For he will ( at length ) bring th●e forth to the Light , and thou shalt behold his Righteousness . She also that is thine Enemy shall see it , and Shame shall cover her that said unto thee , where is thy God ? But what is it to wait upon him according to his Counsel ? Answ. 1. To wait , is to be of good Courage ; to live in Expectation , and to look for Deliverance , tho thou hast sinn●● against thy God. Wait on the Lord , be of good Courage and he shall strengthen thy Heart : Wait I say on the Lord , Psal. 7.14 . Psal. 31.24 . 2. To wait upon him , is , to keep his way : To walk humbly in his Appointments . Wait on the Lord and keep his Way , and he shall exalt thee to inherit the Land , Psal. 37.3 . 3. To wait upon him , is , to observe and keep those Directions which he giveth thee ; to observe , even while he stands up to plead thy Cause . For without this , or not doing this , a Man may further marr his Cause in the Hand of him that is to plead it . Wherefore keep thee far from an evil Matter , have no Correspondence with thine Enemy ; walk humbly for the Wickedness that thou hast committed ; and loath and abhor thy self , for it in Dust and Ashes . To these things doth the Scripture every where direct us . 4. To wait , is also to encline , to harken to those further Directions which thou mayst receive , from the Mouth of thine Advocate , as to any fresh Matters that may forward , and expedite a good issue of thine Affair in the Court of Heaven . The want of this , was the Reason , that the Deliverance of Israel did linger so long in former times . O! Says he , that my People had harkened unto me , and Israel had walked in my Ways ; I should soon have subdued their Enemies , and turned mine Hand against their Adversaries . The Haters of the Lord should soon have submitted themselves : But their Time should have end●●ed forever , Psal. 81.13 , 14 , 15. 5. Also , if it tarry long , wait for it : Do not conclude that thy Cause is lost , because , at present , thou dost not hear from Court. Cry if thou wilt , O when wilt thou come unto me ! But never let such a wicked thought pass through thy Heart , saying , This Evil is of the Lord ; why should I wait upon the Lord any longer ? 2 King. 6.33 . 6. But , take heed that thou turnest not thy Waiting into Sleeping . Wait thou must , and wait patiently too , but yet wait with much longing , and Earnestness of Spirit to see , or hear how Matters go above . You may observe , that when a Man that dwells far down in the Country , and has some Business at the Term , in this or another of the Kings Courts , though he will wait his Lawyers time and conveniency , yet he will so wait , as still to enquire at the Post-house , or at the Carriers , or , if a Neighbour comes down , from Term , at his Mouth , for Letters , or any other Intelligence , if possibly he may arrive to know how his Cause speeds , and whether his Adversary , or he , has the day . Thus , I say , thou must wait upon thine Advocate : His Ordinances are his Post-house , his Ministers are his Carriers , where Tidings from Heaven are to be had , and where those that are sued , in that Court , by the Devil , may , at one time or another , hear from their Lawyer , their Advocate , how things are like to go . Wherefore , I say , wait , at the Posts of Wisdom's House ; go to Ordinances with Expectation to hear from thy Advocate there . For he will send , in due time ; Tho it tarry wait for it , because it will surely come and will not tarry , Hab. 2.1 , 2 , 3. And now , Soul , I have answered thy Request ; and , let me hear what thou sayst unto me . Soul. Truly , says the Soul , methinks , that by what you have said , I may have this blessed Jesus to be mine Advocate ; for , I think verily , I have entertained him to be mine Advocate ; I have also revealed my Cause unto him ; yea committed both it and my self unto him . And , as you say , I wait : O I wait ! And my Eyes fail with looking upward . Fain would I hear , how my Soul standeth in the Sight of God , and whether my Sins , which I have committed ( Since Light and Grace was given unto me ) be , by mine Advocate , taken out of the Hand of the Devil , and by mine Advocate , removed as far from me as the Ends of the Earth are asunder : Whether the Verdict has gone on my side . And what a Shout there was among the Angels when they saw it went well with me . But alas ! I have waited , and that a long time ; and have , as you advise , ran from Ordinance to minister , and from Minister to Ordinance , or , as you phrase it , from the Post to the Carrier , and from the Carrier to the Post-house , to see if I could hear ought from Heaven , how Matters went , about my Soul there . I have also asked those that pass by the way , if they saw him whom my Soul loveth , and if they had any thing to communicate to me , but nothing can I get or find but Generals ; as , that I have an Advocate there , and that he pleadeth the Cause of his People , and that he will throughly plead their Cause , but what he has done for Me , of that , as yet , I am ignorant . I doubt , if my Soul shall , by him , effectually be secured , that yet , a conditional Verdict will be awarded concerning me , and that much Bitter will be mixed with my Sweet , and that I must drink Gall and Wormwood for my Folly : For , if David and Asa , and Hezekiah , and such good Men , were so served , for their Sins , 2 Chron. 16.7 , 12. why should I look for other Dealing at the Hand of God ? But as to this , I will endeavour to bear the Indignation of the Lord because I have sinned against him , Isa. 39.3 , 8. and shall count it an infinite Mercy , if this Judgment comes to me from him , that I may not be condemned with the World , 1 Cor. 11.32 . I know , it is dreadful walking in Darkness , but if that also shall be the Lord's Lot upon me , I pray God I may have Faith enough to stay upon him till Death , and then will the Clouds blow over , and I shall see him , in the Light of the Living . Mine Enemy , the Devil , as you say , is of an inveagling Temper , and although he has accused me , before the Judgment-Seat of God , yet , when he comes to me , at any time , he glavers and flatters , as if he never did mean me harm : But , I think , 't is that he might get further Advantage against me . But I carry it now at a further distance than formerly ; and O that I was at the remotest Distance , not only from him , but also from that self of mine that laboureth with him for my undoing ! But , altho I say these things now , and to you , yet I have my solitary hours , and , in them , I have other strange thoughts . For thus I think ; my Cause is bad : I have sinned , and I have been vile . I am ashamed my self of mine own doings , and have given mine Enemy the best end of the Staff. The Law and Reason , and my Conscience , plead for him against me and all is true , he puts into his Charge against me , That I have sinned more times than there he Hairs on my Head. I know not of any thing that ever I did in my Life but it had flaw , or wrinkle , or Spot or some such thing in it . Mine Eyes have seen vileness in the best of my doings , what then , think you , must God needs see in them ? Nor can I do any thing yet , for all I know that I am accused by my Enemy before the Judgment seat of God , better than what already is imperfect . I lie down in my Shame , and my Confusion covers my Face , I have sinned , what shall I do unto thee , O thou Preserver of Men ! Jer. 3.24 , 25. Job 7.20 . Reply , Well Soul , I have heard what thou hast said , and , if all be true which thou hast said , it is good , and gives me Ground of Hope , That Jesus Christ is become thine Advocate . And , if that be so , no Doubt , but thy Tryal will come to a good Conclusion . And , be not afraid because of the Holiness of God ; for thine Advocate has this for his Advantage , that he pleads before a Judge that is just , and against an Enemy that is unholy and rejected . Nor let the thoughts of the badness of thy Cause terrifie thee over much . Cause thou hast indeed to be humble , and thou dost well to cover thy Face with Shame ; And , 't is no matter how base and vile thou art in thine own Eyes , provided that it comes not by renewed Acts of Rebellion , but through a spiritual Sight of thine Imperfections . Only , let me advise thee here to stop ; let not thy Shame , nor thy self-abasing Apprehension of thy self , drive thee from the firm and permanent Ground of Hope , which is the Promise , and the Doctrine of an Advocate with the Father . No , let not the Apprehension of the Badness of thy Cause do it for as much as he did never yet take Cause in Hand that was good , perfectly good of it self : And his Excellency is , to make a Man stand that has a bad Cause , yea he can make a bad Cause good , in a way of Justice and Righteousness . And , for thy further Encouragement in this Matter , I will here bring in the fourth chief Head , to wit , to shew , what excellent Privileges ( I mean over and above what has already been spoke of ) they have that are made Partakers of the Benefit of this Office. If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . First Priv. 1. Thy Advocate pleads to a Price paid , to a Propitiation made ; and this is a great Advantage . Yea he pleads to a Satisfaction made for all Wrongs done , or to be done , by his Elect : For by one Offering he hath perfected for-ever them that are sanctified , Heb. 10.14 . ver . 10. chap. 9.26 . By one Offering : That is , by the Offering of himself ; by one Offering once offered , once offered in the end of the World. This , I say , thine Advocate pleads . When Satan brings in fresh Accusations , for more Transgressions against the Law of God , he forceth not Christ to shift his first Plea , I say , he puts him not to his Shifts at all . For the Price , once paid , hath in it sufficient Value ( would God impute it to that end ) to take away the Sin of the whole World. There is a Man that hath Brethren , he is rich , and they are poor , ( and this is the Case 'twixt Christ and us ) and the rich Brother , goeth to his Father , and saith , thou art related to my Brethren with me ; and out of thy Store , I pray thee , let them have sufficient , and , for thy Satisfaction , I will put into thy Hand the whole of what I have , which perhaps is worth an hundred thousand Pounds by the Year ; and this other Sum , I also give , that they be not disinherited : Now will not this last his poor Brethren to spend upon a good while ? But Christ's Worth can never be drawn dry . Now , set the Case again , that some ill-conditioned Man should take Notice , that these poor Men live all upon the spend , ( and Saints do so ) and should come to the good Man's House , and complain to him of the spending of his Sons , and that while their elder Brother stands by : What do you think the elder Brother would reply , if he was as good-natured as Christ ? Why he would say , I have yet with my Father in store for my Brethren : Wherefore then seekest thou to stop his hand ? As he is just , he must give them for their Conveniency ; yea , and as for their Extravagancies , I have satisfied for them so well , that , however he afflicteth them , he will not disinherit them . I hope you will read and hear this , not like them that say , let us do evil that Good may come , but like those , whom the Love of Christ constrains to be better : however , this is the Childrens Bread , that which they have need of and without which they cannot live ; and they must have it tho Satan should put Pins into it , therewith to choak the Dogs . And , for the further clearing of this , I will present you with these few Considerations : 1. Those that are most sanctified , have yet , a Body of Sin and Death in them , Rom. 7.24 . and so also it will be while they continue in this World. 2. This Body of Sin , strives to break out , and will break out , to the polluting of the Conversation , ( if Saints be not the more watchful ) Chap. 6.12 . yea it has broke o●● in most sad Manner , and that in the strongest Saints , Gal. 5.17 . 3. Christ offereth no new Sacrifice for the Salvation of these his People ; for , being raised from the Dead , he dies no more , Rom 6.9 . So then , if Saints sin they must be saved ( if saved at all ) by Virtue of the Offering already offered ; and if so , then all Christ's Pleas , as an Advocate , are grounded upon that one Offering , which before , as a Priest , he presented God with , for the taking away of Sin. So then , Christians l●●e upon this old Stock , their T●●●sgressions are forgiven for the Sake of 〈◊〉 ●o●th , that ye● 〈◊〉 ●inds in the Offering that Christ hath o●●●red . And all Christ's Pleading● as an Advocate , are grounded upon the Sufficiency , 〈◊〉 Worth of that one Sacrifice . I mean all his Pleadings with his Father , as to the Charge , which the Accuser brings in agai● 〈◊〉 ●hem . For , tho thou art a Man of Infirmity ; and so incident to nothing , as to stumble and fall , if Grace doth not pr●●●● and it always preventeth not ; ) yet the 〈…〉 Worth of the Price that was once paid for thee , is not yet worn out , and Christ , as an Advocate , still pleadeth ( as Occasion is given ) that , with Success , 〈◊〉 thy Salvation . And this Privilege they 〈…〉 indeed have Christ for their Advo●●●● 〈…〉 I put it here in the first Place , because all other do depend upon it . Priv. 2. Secondly , Thine Advocate , as he pleadeth a Price already paid , so , and therefore , he pleads for himself as for thee . We are all concerned in one bottom ; if he sinks we sink , if we sink he sinks . Give me leave to make out my meaning . 1. Christ pleads the Value and Virtue of the Price of his Blood and Sacrifice for 〈◊〉 And admit of this horrible Supposition , a little for Argument's Sake , That tho Christ pleads the Worth of what , as Priest , he offereth , yet , the Soul , for whom he so pleads , perishes eternally . Now where lieth the Fault ? In Sin ; you say tru●● ; but it is , because there was more Virtue in Sin to damn , than there w●●● 〈◊〉 ▪ Blood pleaded by Christ , to save : 〈…〉 pleaded his Merit , he put it into the Balance against Sin , but Sin hath weighed down the Soul of the Sinner to Hell , notwithstanding the Weight of Merit that he did p●● i● against it . Now , what 's the Result but that the Advocate goes down , as well as we , we to Hell , and he in Esteem ? Wherefore , I say , he is concerned with us , his Credit , his Honour , his Glory , and Renown , flies all away , if those , for whom he pleads , as an Advocate , perish for want of Worth , in his Sacrifice pleaded : 〈◊〉 shall this ever be said of Christ , or will it be found , that any , for whom Christ , as Advocate , pleads , yet perish for want of Worth in the Price , or of Neglect in the Advocate to plead it ? No , no , himself is concerned , and that as to his own Reputation and Honour , and as to the Value , and Virtue of his Blood , nor will he lose these for want of pleading for them concerned in this Office. 2. I argue again : Christ , as Advocate , must needs be concerned in his Plea ; for that every one , for whose Salvation he advocates , is his own . So then , if he loses , he loses his own , his Substance & Inheritance . Thus if he lose the whole , and if he lose a part , one , any one of his own , he loseth part of his All , and of his Fulness : Wherefore , we may well think , that Christ , as Advocate , is concerned , 〈◊〉 concerned with his People , and therefore will thoroughly plead their Cause . Suppose a Man should have an Horse , tho ●ame , and a piece of Ground , tho somewhat barren ; yet , if any should attempt to take these away , he would not sit still and so lose his own . No , saith he , since they are mine own , they shall cost me five times more than they are worth , but I will maintain my Right . I have seen Men , sometimes , strongly ingaged in Law for that , which , when considered by itself , one would think , was not worth regarding . But when I have asked them , why so concerned for a thing of so little Esteem ? They have answered , O! 'T is some of that by which I hold a Title of Honour , or my Right to a greater in come , and therefore I will not lose it . Why , thus is Christ engaged ; what he pleads for , is his own , his All , his Fulness ; yea , 't is that by which he holds his Royalty , for he is King of Saints , Rev. 15 3. Joh. 6.37 , 38 , 39. Psal. 16.5 , 6. 'T is part of his Estate ▪ and that by which he holds some of his Titles of Honour , Eph. 5.6 . Jer. 51.34 . Rom. 11.26 . Heb. 2.10 . Saviour , Redeemer , Deliverer and Captain , are some of his Titles of Honour : But , if he loseth any of those , upon whose Account he weareth these Titles of Honour , for want of Virtue in his Plea , or for want of Worth in his Blood , he loseth his own ; and not only so , but also Part of his Royalty ; and does also diminish , and l●y a blot upon his glorious Titles of Honour . And he is jealous of his Honour , his Honour he will not give to another . Wherefore , he will not , ( be not afraid ) he never will leave nor forsake those , who have given themselves unto him , and for whom he is become an Advocate with the Father , to plead their Cause : Even because thou art one , one of his own , one by whom he holdeth his glorious Titles of Honour . Obj. O but I am but one , and a very sorry one too : And what 's one , specially such an one as I am ? Can there be a miss of the Loss of such an one ? Answ. One and one makes two , and so ad infinitum . Christ cannot lose one , but as he may lose more , and so , in Conclusion , lose all . But of all that God has given him he will lose nothing , Joh. 6.38 , 39. Besides , to lose one , would encourage Satan , disparage his own Wisdom , make him uncapable of giving in , at the Day of Account , the whole tale to God , of those that he has given him . Further , this would dishearten Sinners and make them afraid of venturing their Cause , and their Souls in his Hand ; and would , as I said before , either prove his Propitiation , in some Sense , ineffectual , or else himself defective in his pleading of it . But , none of these things must be supposed . He will throughly plead the Cause of his People , Mic. 7. execute Judgment for them , bring them out to the Light , and cause them to behold his Righteousness . Priv. 3. Thirdly , The Plea of Satan is groundess ; and that 's another Privilege . For , albeit thou hast sinned , yet , since Christ before has paid thy Debt , and also paid for more ; since thou hast not yet run beyond the Price of thy Redemption ; it must be concluded , That Satan wants a good bottom to ground his Plea upon , and therefore must , in Conclusion , fail of his Design . True , there is Sin committed , there is a Law transgressed ; but there is also a Satisfaction for this Transgression , and that which super-abounds . So ●ho there be Sin , yet there wants a Foundation for a Plea. Joshua was cloathed with filthy Garments , but Christ had other Garments prepared for him ; Change of Raiment : Wherefore Iniquity , as to the Charge of Satan , vanishes . And the Angel answered and said , Take away the filthy Garments from him , [ This intimates that there was no Ground , no sufficient Ground for Satan's Charge ; ] and to him , he said , behold , I have caused thine Iniquity to pass from thee , and will cloath thee with Change of Raiment , Josh. 3.4 . Now , if there be no Ground , no sound and sufficient Ground , to build a Charge against the Child upon , I mean , As to Eternal Condemnation , for that 's the thing contended for ; then , as I said , Satan must fall like Lightning to the Ground , and be cast over the Bar , as a corrupt , and illegal Pleader : But this is so , as , in part , is proved already , and will be further made out by that which follows . They that have , indeed , Christ to be their Advocate are themselves , by Virtue of another Law , than that against which they have sinned , secured from the Charge that Satan brings in against them . I granted before that the Child of God has sinned , and that there is a Law that condemneth for this Sin : But here is the thing , this Child is removed by an Act of Grace into , and under another Law. For we are not under the Law , Rom. 6.14 . chap. 8.1 . and so consequently there is now no Condemnation for them : Wherefore , when God speaketh of his dealing with his , he saith , it shall not be by their Covenant , Ezek. 16.61 . That is , not by that of the Law ; they then being not under the Law. What if a Plea be commenced against them , a Plea for Sin , and they have committed Sin ; a Plea grounded upon the Law , and the Law takes Cognisance of their Sin ? Yet , I say , the Plea wants a good bottom , for that the Person , thus accused , is put under another Law. Hence he says , Sin shall not have Dominion over you , for you are not under the Law. If the Child was under the Law , Satan's Charge would be good , because it would have a substantial Ground of Support , but since the Child is dead to the Law , Gal. 2.16 . and that also dead to him ; for both are true , as to Condemnation , Rom. 7.6 . how can it be that Satan should have a sufficient Ground for his Charge , tho he should have Matter of Fact , sufficient Matter of Fact , that is Sin ? for by his change of Relation , he is put out of the reach of that Law. There is a Woman , a Widow , that oweth a Sum of Money , and she is threatned to be sued for the Debt ; now what doth she , but marrieth ; so , when the Action is commenced against her as a Widow , the Law finds her a married Woman , what now can be done ? Nothing to her , she is not who she was , she is delivered from that State by her Marriage . If any thing be done , it must be done to her Husband . But , if Satan will sue Christ , for my Debt , he oweth him nothing : And , as for what the Law can claim of me , while I was under it , Christ has delivered me by Redemption , from that Curse , being made a Curse for me , Gal. 3.13 . Now , the Covenant into which I am brought , by Grace , by which also I am secured from the Law , is not a Law of Sin and Death , as that is from under which I am brought , Rom. 8.2 . but a Law of Grace and Life ; so that Satan cannot come at me , by that Law and by Grace , I am by th●t secured also from the Hand , and Mouth and S●ing● of all other : I mean still as to an eternal Concern . Wherefore God saith , if we break his Law , the Law of Works , he will visit our Sin with a Rod , and our Iniquity with Stripes , but his Covenant , his new Covenant , will he not break , Psal. 89.30 , 31 , 32 , 33 , 34 , 35 , 36 , 37. but will still keep close to that , and so secure us from eternal Condemnation . Christ also is made the Mediator of tha Covenant , and therefore an Advocate by that : For his Priestly Office , and Advocateship are included by his Mediation . Wherefore , when Satan pleads by the Old , Christ pleads by the new Covenant , for the Sake of which , the Old one is removed . In that he saith , A new Covenant , he hath made the first Old ; now , that which decayeth and waxeth old , is ready to vanish away , Heb 8.13 . So then , the Ground of Plea is with Jesus Christ , and not with our Accuser . Now what doth Christ plead , and what is the Ground of his Plea ? Why , he pleads for Exemption and Freedom from Condemnation , tho by the Law of Works , his Children have deserved it : And the Ground for this his Plea , as to Law , is , the Matter of the Covenant it self . For thus it runs , For I will be merciful to their Vnrighteousness , and their Sins and Iniquities will I remember no more , ver . 12. Now here is a Foundation , a Foundation in Law , for our Advocate to build his Plea upon ; a Foundation in a Law not to be moved , or removed , or made to give Place , as that is forced to do , upon which Satan grounds his Plea against us . Men , when they plead before a Judge , use to plead matter of Law. Now , suppose there is an old Law in the Realm by which Men deserve to be condemned to Death ; and there is a new Law in this Realm , that secureth Men from that Condemnation , which belongs to them by the old ; and suppose also that I am compleatly comprehended by all the Provisoes of the new Law , and not , by any tittle thereof , excluded from a share therein : And suppose again , that I have a brangling Adversary that pursues me by the old Law , which yet cannot in Right touch me , because I am Interested in the New ; my Advocate also is one that plead● by the new Law , where only there is a Ground of Plea : Shall not now mine Adversary feel the Power of his Plea to the delivering of me , and the putting of him to Shame ? Yes verily , specially since the Plea is good , the Judge just ; nor can the Enemy find any Ground for a Dem●● to be put in against my present Discharge in open Court , and that by Proclamation : Specially since my Advocate has also , by his Blood , fully satisfied the old Law , that he might establish the New , Heb. 10 9 , 10 , 11 , 12. Priv. 4. Fourthly , Since that which goeth before is true , it follows , That he that entereth his Plea against the Children must needs be overthrown . For always , before just Judges 't is the Right that taketh place . Judge the right , O Lord , said David , or let my Sentence come forth from thee , according to the Law of Grace . And he that knows what strong Ground , or bottom our Advocate has for his Pleadings , and how Satan's Accusations are without sound Foundation , will not be afraid , he speaking in Christ , to say , I appeal to God Almighty , since Christ is my Advocate by the new Law , whether I ought to be condemned to Death and Hell for what Satan pleads against me by the Old. Satan urgeth that we have sinned , but Christ pleads to his propitiatory Sacrifice , and so Satan is over-thrown . Satan pleads the Law of Works , but Christ pleads the Law of Grace : Further , Satan pleads , the Justice and Holiness of God against us : & there , the Accuser is over-thrown again . And to them Christ appeals , and his Appeal is good , since the Law testifies to the● sufficiency of the Satisfaction that Christ has made thereto by his Obedience , Rom. 3.22 , ●3 . & also , since by another Covenant God himself has given us to Jesus Christ , & so delivered us from the Old. Wherefore you read nothing as an effect of Satans pleading against us , but that his Mouth is stopp'd ; as appears by the 3. of Zechariah , and that he is cast ; yea cast down , as you have it in the 12. of the Revelations . Indeed when God admits not , when Christ wills not to be an Advocate , and when Satan is bid stand at the right Hand of one accused , Psal. 109.6 , 7. to inforce , by pleading against him , the things charged on him by the Law ; then he can prevail , prevail for-ever against such a wretched one : But , when Christ stands up to plead , when Christ espouses this or that Man's Cause ; then Satan must retreat , then he must go down . And this necessarily flows from the Text , we have an Advocate , a prevailing one , one that never lost Cause , one that always puts the Childrens Enemy to the rout before the Judgment-seat of God. This therefore is another Privilege that they have , who have Jesus Christ for their Advocate : Their Enemy must n●eds be overthrown , because both Law and Justice is on the other side . Priv. 5 Fifthly , Thine Advocate has pity for thee , and g●eat Indignation against thine Accuser : And these are two excellent things . When a Lawyer hath pity for a Man , whose Cause he pleadeth , it will ingage him much ; but when he has Indignation also against the Man's Accuser , this will yet engage him more . Now , Christ has both these , and that not of Humour , but by Grace , and Justice ; Grace to us , and Justice to our Accuser . He came down from Heaven that he might be a Priest , and returned thither again , to be Priest and Advocate for his : And in both these Offices , he levelleth his whole Force and Power against thine Accuser . For this Cause was the Son of God manifest , that he might destroy the Works of the Devil , Joh. 3.8 . Cunning Men will , if they can , entertain such an one to be their Advocate , who has a particular Quarrel against their Adversary : For thus , think they , he that is such , will not only plead for me , but for himself , and to right his own Wrongs also , and , since ( if it be so , and it is so here ) my Concerns and my Advocate 's are interwoven , I am like to fare much the better , for the Anger that is conceived in his Heart against him . And this , I say , is the Childrens Case ; their Advocate , counteth their Accuser his greatest Enemy , a●d waiteth for a time to take Vengeance , and he usually then takes the opportunity , when he has ought to do for his People against him . Hence he says , The D●y of Vengeance is in my Heart and the Year of my redeemed is come , Isa 63.3 , 4. I do not say that this Revenge of Christ , is , as oft times is a Mans , of Spite , Prejudice , or other irregular lettings out of Passions ; but it ariseth from Righteousness and Truth . Nor can it be , but that Jesus must have a Desire to take Vengeance on his Enemy and ours , since Holiness is in him , to the utmost bounds of Perfection . And I say again , that in all his Pleading , as an Advocate , as well as in his offering as a Priest , he has a hot and slaming Desire and Design to ●ight himself upon his F●● and ours . Hence he triumphed over him , when he died for us upon the Cross , and designed the spoiling of his Principality , while he poured out his Blood for us before the Face of God , Col. 2.14 , 15. we then have this Advantage more , in that Christ is our Advocate , our Enemy is also his , and the Lord Jesus counts him so . Priv. 6. Sixthly , As thine Advocate , so thy Judge holdeth thine Accuser for his Enemy also . For it is not of Love to Righteousness and Justice that Satan accuseth us to God , but that he may destroy the Workmanship of God. Wherefore he also sighteth against God , when he accuseth the Children . And this thy Father knows right well : He must therefore needs distinguish between the Charge , and the Mind that brings it : Specially when what is charged upon us is under the gracious Pr●mise of a Pardon ( as I have shewed it is . ) Shall not the Judge then hear his Son , ( for our Advocate is his Son ) in the Cause of one that he favours , and that he justly can against an Enemy , who seeks his Dishonour , and the Destruction of his eternal Designs of Grace ? A Mention of the Judges Son , goes far with Country-men , and great striving there is , with them , who have great Enemies and bad Causes , to get the Judges Son to plead ; promising themselves that the Judge is as like to hear him , and to yield a Verdict to his Plea , as to any other Lawyer . But what now shall we say concerning our Judge's Son , who takes part , not only with his Children , but with him , and with Law and Justice , in pleading against our Accuser ? Yea , what shall we say when both Judge , and Advocate and Law are all bent to make our Persons stand and escape , whatever , and how truly soever the Charge and Accusation is , by which we are assaulted of the Devil . And yet , all this is true , wherefore here is another Privilege of them that have Jesus for their Advocate . Priv. 7. Seventhly , Another Privilege that they have , who have Jesus Christ for their Advocate , is , That he is undaunted and of a good Courage , as to the Cause which he undertakes : For that 's a requisite Qualification for a Lawyer , to be bold and undaunted in a Man's Cause : Such an one is coveted , especially by him that knows he has a brazen-faced Antagonist . Wherefore he saith that he will set his Face like a Flint , Isa. 50.5 , 6 , 7. when he stands up to plead the Cause of his People . Lawyers , of all Men , need this Courage , and to be above others Men of hard Fore-heads , because of the Affronts that sometimes they meet with , be their Cause never so good ▪ in the Face , sometimes , of the chief of a Kingdom . Now Christ is our Lawyer and stands up to plead , not only sometimes , but always for his People , before the God of Gods , and that not in a Corner , but while all the Host of Heaven stands by both on the right Hand and on the Left. Nor is it to be doubted , but that our Accuser brings many a sore Charge against us , into the Court : But , however , we have an Advocate that is valiant and courageous : One that will not fail nor be discouraged till he has brought Judgment into Victory . Hence John inserts his Name , saying , If any Man sin , we have an Advocate with the Father , Jesus Christ. Men love to understand a Man , before they commit their Cause unto him , to wit , whether he be fitly qualified for their Business . Well , here 's an Advocate propounded ; an Advocate to plead our Cause against our Foe . But what is he ? What 's his Name ? Is he qualified for my Business ? The Answer is , 't is Jesus Christ. How ! Jesus Christ ! What , that old Friend of Publicans and Sinners ! Jesus Christ ! He used never to fail , he used to set his Face like a Flint against Satan , when he pleadeth the Cause of his People . Is it Jesus Christ , says the knowing Soul , then he shall be mine Advocate ? For my part , I have often wondred , when I have considered , what sad Causes Jesus Christ sometimes takes in Hand , and for what sad Souls he sometimes pleads with God his Father ; he had need of a Face as hard as Flint , else how could he bear up in that Work , in which , for us , sometimes he is employed . A Work enough to make Angels blush . Some , indeed , will lightly put off this , and say , it is his Office , but I say , his Office notwithstanding , the Work in it self is hard , exceeding hard ; when he went to die , had he not despised the Shame , he had turned his Back upon the Cross , and left us in our Blood : And now it is his turn to plead , the Case would be the same , only he can make Argument upon that , which to us seems to yield no Argument at all , to take Courage to plead for a Joshua , for a Joshua cloathed , cloathed with filthy Garments . He , saith he , that is ashamed of me and my Words in this adulterous Generation , of him will I be ashamed , &c. Mark 8.38 . Hence it follows that Christ will be ashamed of some , but why not ashamed of othe●s ? It is not because their Cause is good , but because they are kept from denying of him professedly ; wherefore , for such , he will force himself and will set his Face like a Flint , and will , without Shame , own , plead , and improve his Interest with God for them , even for them , whose Cause is so horribly bad and gross , that themselves do blush while they think thereof . But what will not Love do ? What will not Love bear with ? And what will not Love suffer ? Of all the Offices of Jesus Christ , I think this tryeth him as much as any . True , his offering himself in Sacrifice , tryed him greatly , but that was but for a while ; his grapling as a Captain with the Curse and Death and Hell tryed him much , but that also was but for a while : But this Office of being an Advocate , tho it meeteth not with such sudden Depths of Trouble , yet , what it wants in Shortness it may meet with in length of time . I know Christ being raised from the Dead , dies no more . Yet he has not left off , tho in Heaven , to do some works of Service for his Saints on Earth : For there he pleads as an Advocate , or Lawyer for his People , Heb. 8.1 , 2. And let it be , that he has no Cause of Shame , when he standeth thus up to plead for so vile a Wretch as I , who have so vilely sinned ; yet I have Cause to think , that well he may , and to hold my Hands before my Face for Shame : and to be confounded with Shame , while he , to fetch me off from Condemnation for my Transgressions , sets his Face like a Flint to plead for me , with God , and against my Accuser . But thus much for the Seventh Privilege that they have by Christ , who have him for their Advocate . Priv. 8. Eightly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this ; He is always ready , always in Court , always with the Judge , then and there to oppose , if our Accuser comes , and to plead against him what is pleadable for his Children . And this the Text implies , where it saith , we have an Advocate with the Father : Always with the Father . Some Lawyers , tho they are otherwise able and shrewd , yet not being always in Court , and ready , do suffer their poor Clients to be baffled and nonsuited by their Adversary ; yea it so comes to pass , because of this Neglect , that a Judgment is got out against them , for whom they have undertaken to plead , to their great Perplexity and Damage . But no such opportunity can Satan have of our Advocate , for he is with the Father , always with the Father ; as to be a Priest , so to be an Advocate : We have an Advocate with the Father . It is said of the Priests , they wait at the Altar , and that they give Attendance there , 1 Cor. 9.13 . also of the Magistrate , that , as to his Office , he should attend continually on this very thing . And as these , so Christ , as to his Office of an Advocate , attends continually upon that Office with his Father , Rom. 13.6 . we have an Advocate with the Father ; always with the Father . And truly such an Advocate becomes the Children of God , because of the Vigilancy of their Enemy : For 't is said of him , that he accuseth us Day and Night , Rev. 12.10 . So unweariedly doth he both seek and pursue our Destruction . But behold , how we are provided for him , we have an Advocate with the Father . If he comes a-Days , our Advocate is with the Father ; if he comes a-Nights , our Advocate is with the Father . Thus then is our Advocate ready to put check to Satan , come he when he will , or can , to accuse us to the Father . Wherefore these two Texts are greatly to be minded ; one of them for that it shews us the Restlessness of our Enemy , the other for that it shews us the Diligence of our Advocate . That also in the Hebrews shews us the Carefulness of our Advocate , where it saith , He is gone into Heaven , Now to appear in the Presence of God for us , Heb. 9.24 . Now , just the time present . Now , the time always present : Now , let Satan come when he will. Nor is it to be omitted , that this Word , that thus specifies the time , the present time , doth also conclude it to be that time in which we are imperfect in Grace , in which we have many failings , in which we are tempted and accused of the Devil to God : This is the time , and in it , and every whit of it , he now appeareth in the Presence of God for us . O the Diligence of our Enemy ! O the Diligence of our Friend , the one against us , the other for us , and that continually . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . This then , that Jesus Christ is always an Advocate with the Father for us , and so continually ready to put a check to every Accusation that Satan brings into the Presence of God against us , is another of the Privileges that they have , who have Jesus Christ for their Advocate . Priv. 9. Ninthly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this , He is such an one that will not by Bribes , by Flattery nor fair Pretences , be turned aside from pursuing of his Clients Business . This was the Fault of Lawyers in old time , that they would wrest Judgment for a Bribe : Hence the holy one complained , That a Bribe did use to blind the Eyes of the Wise , and pervert the Judgment of the Righteous , 1 Sam. 12.3 . Amos 5.12 . Deut. 16.19 . There are three things in Judgment , that a Lawyer must take heed of : One is the Nature of the Offence , the other is the meaning , and intendment of the Law-makers , and a third is to plead for them in Danger without Respect to Affliction or Reward . And this is the Excellency of our Advocate , he will not , cannot be byassed to turn aside from doing Judgment . And this the Apostle intendeth when he calleth our Advocate , Jesus Christ the righteous . We have an Advocate with the Father , Jesus Christ the righteous . Or as another Prophet calls him , to wit , The Just Lord , one that will do no Iniquity , that is , no Unrighteousness , in Judgment , Zeph. 3.5 . He will not be provoked to do it , neither by the continual Sollicitations of thine Enemy , nor by thy continual Provocations , wherewith , by Reason of thy infirm Condition , thou dost often tempt him to do it . And remember , that thy Advocate pleads by the new Covenant , and thine Adversary accuses by the Old ; and again remember that the new Covenant is better and more richly provided with Grounds of pleading for our Pardon and Salvation , than the old can be with Grounds for a Charge to be brought in by the Devil against us , suppose our Sin be never so heinous . 'T is a better Covenant , established upon better Promises . Now put these two together ; namely that Jesus Christ is righteous , and will not swerve in Judgment : Also that he pleads for us by the new Law , with which Satan hath nothing to do , nor ( had he ) can he by it , bring in a Plea against us , Jer. 31.29 , 30 , 31 , 32 , 33 , 34. Ezek. 36.25 , 26 , 27 , 28 , 29 , 30. Heb. 8.8 , 9 , 10 , 11 , 12 , 13. because that Law in the very body of it , consists in free Promises of giving Grace unto us , and of an everlasting Forgiveness of our Sin. O Children , your Advocate will stick to the Law , to the new Law , to the new and everlasting Covenant , and will not admit that any thing should be pleaded by our Foe , that is inconsistent with the Promise of the Gift of Grace , and of the Remission of all Sin. This therefore is another Privilege that they are made Pertakers of who have Jesus Christ to be their Advocate . He is just , he is righteous , he is Jesus Christ the righteous . He will not be turned aside to judge awry , either of the Crime , the Law , or for Favour or Affection . Nor is there any sin , but what is pardonable , committed by those that have chosen Jesus Christ to be their Advocate . Priv. 10. Tenthly , Another Privilege that they have , who have Jesus Christ to be their Advocate , is this , The Father has made him , even him that is thine Advocate , the Vmpire and Judge in all Matters that have , do or shall fall out 'twixt him and us . Mark this well . For when the Judge himself , before whom I am accused , shall make mine Advocate the Judge of the Nature of the Crime , for which I am accused , and of matter of Law , by which I am accused , to wit , whether it ▪ is in Force against me , to Condemnation , or whether , by the Law of Grace , I am set free : ( specially , since before my Advocate has espoused my Cause , promised me Deliverance , and pleaded my Right to the State of eternal Life ) must it not now go well with me ? Yes , verily . The Judge then making thine Advocate the Judge , for he hath committed all Judgment unto the Son , Joh. 5.22 . hath done it also for thy Sake , who hast chosen him to be thine Advocate . 'T was a great thing that happened to Israel , when Joseph was become their Advocate , and when Pharoah had made him a Judge : Thou , says he , shalt be over my House , and according to thy Word shall all my People be ruled . See , I have set thee over all the Land of Egypt ; and without thee shall no Man lift up his Hand or Foot in all the Land of Aegypt : Only in the Throne , I will be greater than thou , Gen. 41.39 , 4● , 44. Joseph in this was a type of Christ , and his Goverment here , of the Government of Christ for his Church . Kings seldom make a Man's Judge his Advocate ; they seldom leave the Issue of the whole Affair to the Arbitration of the poor Man's Lawyer . But , when they do , methinks it should even go to the Hearts desire of the Client , whose the Advocate is : Specially when as I said before , the Cause of the Client is become the Concern of the Advocate ; and that they are both wrapt up in the self same Interest ; yea , when the Judge himself also is therein concerned : And yet thus it is with that Soul who has Jesus Christ for his Advocate . What sayst thou poor Heart to this ? The Judge , to wit , the God of Heaven , has made thy Advocate Arbitrator in thy Business : He is to judge , God has referred the Matter to him , and he has a Concern in thy Concern , an Interest in thy good speed . Christian Man , dost thou hear ? Thou hast put thy Cause into the Hand of Jesus Christ , and hast chosen him to be thine Advocate to plead for thee before God and against thy Adversary ; and God has referred the Judgment of that Matter to thy Advocate ; so that he has Power to determine the Matter . I know Satan is not pleased with this , he had rather things should have been referred to himself , and then woe had been to the Child of God : But , I say , God has referred the Business to Jesus Christ , has made him Vmpire , and Judge in thine Affair . Art thou also willing that he should decide the Matter ? Canst thou say unto him as David , Judge me , and plead my Cause , O Lord , Psal. 43.1 . O the Care of God towards his People , and the Desire of their Welfare . He has provided them an Advocate , and he has referred all Causes , and things , that may by Satan be objected and brought in against us , to the Judgment and Sentence of Christ our Advocate . But , to come to a Conclusion for this , and therefore , Priv. 11. Eleventhly , The Advantage that he has , that has the Lord Jesus for his Advocate , therefore is very great . Thy Advocate has the Cause , has the Law , has the Judge , has the Purse , and so consequently has all that is requisite for an Advocate to have . Since together with these , he has Heart , he has Wisdom , he has Courage , and Loves to make the best Improvement of his Advantages , for the benefit of his Client . And that which adds to all , is , he can prove the Debt paid , about which Satan makes such ado ; a Price given for the Ramsom of my Soul , and for the Pardon of my Sins . Lawyers do use to make a great Matter of it , when they can prove , That that very Debt is paid , for which their Client is sued at the Law. Now this Christ Jesus himself is Witness to : Yea , he himself has paid it , and that out of his own Purse , for us , with his own Hands , before and upon the Mercy-Seat according as the Law requireth , Lev. 16.13 , 14 , 15. Heb. 9.11.14.15 , 16 , 23 , 24. what then can accrue to our Enemy , or what Advantage can he get by his thus vexing and troubling of the Children of the most High ? Certainly nothing , but , as has been said already , to be cast down . For the Kingdom of our God , which is a Kingdom of Grace , and the Power of his Christ will prevail . Sampson's Power lay in his Hair , but Christ's Power , his Power to deliver us from the Accusation and Charge of Satan , lieth in the Worth of his Undertakings . And hence it is said again and they overcame him by the Blood of the Lamb , Rev. 12.10 , 11 , 12. and he was cast out , and down . And thus much for the Privileges that those are made Pertakers of who have Jesus Christ to be their Advocate . I come now to the Sixth & last thing , which is , to shew you , what Necessity there is that Christ should be our Advocate . That Christ should be a Priest to offer Sacrifice , a King to rule , and a Prophet to teach , All seeing Men acknowledge , is of Necessity ; but , that he should be an Advocate , a Pleader for his People , few see the Reason of it . But he is an Advocate , and as an Advocate , has a Work and Imploy distinct from his Priestly , Kingly , or prophetical Office : John says , he is our Advocate , and signifieth also the Nature of his Work as such , in that very Place , where he asserteth his Office. As also I have shew'd you in that which goes before : But , having already shewed you the Nature , I will now shew you the Necessity of this Office. First , it is necessary , for the more full and ample Vindication of the Justice of God , against all the Cavils of the infernal Spirits . Christ died on Earth , to declare the Justice of God to Men , in his justifying of the ungodly . God standeth upon the Vindication of his Justice , as well as upon the Act thereof : Hence the Holy Ghost , by the Prophets and Apostles , so largely disputeth for the Vindication thereof , Rom. 3.24 . Isa. Jer. Mal. While it asserteth the reality of the pardon of sin , the justification of the unworthy , and their glorification with God , Rom. 3 chap. 4. chap. 8. Gal. 3 and 4. I say , w●●●e it disputeth the justness of thi● high Act of God , against the cavils of implacable s●●ners ▪ Now the Prophets and Apostles in those Disputes by which they seek to vindicate the Justice of God , in the Salvation of sinners , are not only Ministers of God to us , but Advocates for him : Since , as Elihu has it , They speak on God's behalf , Job 36.2 . Or , as the Margent has it , I will shew thee that there are yet Words for God ; Words to be spoken , and pleaded against his Enemies , for the justification of his Actions . Now , as it is necessary , that there should be Advocates , for God on Earth , to plead for his Justice and Holiness , while he saveth sinners , against the cavils of an ungodly People ; so it is necessary that there should be an Advocate also in Heaven , that may there vindicate the same Justice and Holiness of God , from all those Charges that the fallen Angels are apt to charge it with , while it consenteth that we , tho ungodly , should be saved . That the fallen Angels are bold enough to charge God , to his Face , with Vnjustness of Language , is evident in the first and second of Job : And , that they should not be as bold to charge him with Unjustness of Actions , nothing can be shewed to the contrary : Further , that God seeks to clear himself of this unjust Charge of Satan , is as manifest ; for all the Troubles of his Servant Job were chiefly for that purpose : And why he should have one also in Heaven , to plead for the Justness of his Doings , in the Forgiveness and Salvation of Sinners , appears also as necessary , even because there is one , even an Advocate with the Father , or on the Father's Side , seeking to vindicate his Justice , while he pleadeth with him , for us , against the Devil and his Objections . God is wonderfully pleased with his Design in the saving of Sinners ; it pleases him at the Heart : And since he also is infinitely just , there is need , that an Advocate should be appointed to shew , how in a Way of Justice , as well as Mercy , the Sinner may be saved . The good Angels did not at first see so far into the Mysteries of the Gospel of the Grace of God , but that they needed further Light therein , for the Vindication of their Lord , as Servants : Wherefore they yet did pry , and look narrowly into it further , and also bowed their Heads and Hearts to learn yet more , by the Church , of the manifold Wisdom of God , 1 Pet. 1.12 . Eph. 3.9 , 10. And if the standing Angels were not yet , to the utmost , perfect in the Knowledge of this Mistery , ( and yet surely they must know more thereof , than those that fell could do , ) no Wonder if those Devils , whose emnity could not but animate their Ignorance , made , and do make their Cavils against Justice , insinuating that it is not impartial and exact , because it , as it is just , justifieth the ungodly . That Satan will quarrel with God , I have shewed you , and that he will also dispute against his Works with the holy Angels , is more than intimated by the Apostle Jude , Jude 9. And why not quarrel with , and accuse the Justice of God as unrighteous for consenting to the Salvation of Sinners ? Since his best Qualifications are most profound and prodigious Attempts to dethrone the Lord God of his Power and Glory . Nay all this is evident since we have an Advocate with the Father , Jesus Christ the righteous . And again , I say , 't is evident that one part of his Work , as an Advocate , is to vindicate the Justice of God , while he pleadeth for our Salvation ; because he pleadeth a Propitiation . For a Propitiation respecteth God , as well as us , the appeasing of his Wrath and the reconciling of his Justice to us , as well as the redeeming of us from Death and Hell. Yea it therefore doth the one , because it doth the other . Now if Christ , as an Advocate , pleadeth a Propitiation with God , for whose Conviction doth he plead it ? Not for God's , for he has ordained it , allows it , and gloriously acquiesces therein , because he knoweth the whole Virtue thereof . It is therefore for the Conviction of the fallen Angels , and for the confounding of all those Cavils that can be invented and objected against our Salvation , by those most subtil , and envious ones . But , Secondly , There is Matter of Law to be objected and that both against God and us . At least there seems to be so , because of the Sanction that God has put upon the Law , and also , because we have sinned against it . God has said in the Day thou eatest thereof , thou shalt surely die ; and , the Soul that sinneth it shall die . God also standeth still upon the Vindication of his Justice , he also saveth Sinners . Now , in comes our Accuser , and chargeth us of Sin , of being guilty of Sin , because we have transgressed the Law. God also will not be put out of his way and steps of Grace to save us , also he will say he is just and righteous still . I , but these are but sayso●s , how shall this be proved ? Why , now here is room for an Advocate that can plead to Matter of Law , that can preserve the Sanction of the Law , in the Salvation of the Sinner . He shall magnifie the Law and make it honourable , Isa. 42.21 . the Margent saith , and ma●● him honourable . That is , he shall save the Sinner and preserve the Holiness of the Law and the Honour of his God. But who is this ●hat can do this ? It is the Servant of God , saith the Prophet , ver . 1. ver . 13. the Lord , a Man of War. But how can this be done by him ? The Answer is , it shall be done , for God is well pleased for his Righteousness Sake . For 't is by that that he magnifies the Law and makes his Father honourable . That is , he as a Publick Person , comes into the World , under the Law , fulfils it , and having so done , he gives that Righteousness away ; for he , as to his own Person , never had need thereof : I say he gives that Righteousness to those that have need , to those that have none of their own , that Righteousness might be imputed to them . This Righteousness then he presenteth to God for us , and God , for this Righteousness Sake , is well-pleased that we should be saved , and for it can save us , and secure his Honour , and preserve the Law in its Sanction . And this Christ pleadeth against Satan as an Advocate with the Father for us . By which he vindicates his Fathers Justice , holdeth the Child of God , notwithstanding his Sins , in a State of Justification , and utterly overthroweth and confoundeth the Devil . For Christ , in pleading thus , appeals to the Law it self . If he has not done it Justice . Saying , most mighty Law , what Command of thine have I not fulfilled ? what Demand of thine have I not fully answered ? where is that jot , or tittle of the Law that is able to object against my Doings , for want of Satisfaction ? Here the Law is mute , it speaketh not one Word , by way of the least Complaint , but rather testifies of this Righteousness that it is good and holy , Rom. 3.22 , 23. Rom. 5 . 1● , 16 , 17 , 18 , 19. Now then , since Christ did this as a publick Person , it follows , that others must be justified thereby . For that was the end , and Reason of Christ's taking upon him to do the Righteousness of the Law. Nor can the Law object against the Equity of this Dispensation of Heaven . For why might not that God who gave the Law his Being and his Sanction , dispose as he pleases , of the Righteousness which it commendeth ? Besides , If Men be made righteous , they are so , and if by a Righteousness which the Law commendeth , how can Fault be found with them by the Law ? Nay , It is witnessed to by the Law and the Prophets , who consent , that it should be unto all and upon all them that believe , for their Justification , Rom. 3.20 , 21. And , that the mighty God suffereth the Prince of the Devils to do with the Law what he can , against this most wholesome and godly Doctrine , it is , to shew the Truth , Goodness and Permanency thereof . For this is as who should say , Devil do thy worst . When the Law is in the Hand of an easie Pleader , tho the Cause that he pleadeth be good , a crafty Opposer may overthrow the right , but here is the Salvation of the Children in debate , and whether it can stand with Law and Justice . The Opposer of this is the Devil , his Argument against it is the Law , he that defends the Doctrine , is Christ , the Advocate , who , in his Plea , must justifie the Justice of God , defend the Holiness of the Law , and save the Sinner from all the Arguments , Pleas Cavils , Stops and Demurrs , that Satan is able to put in against it . And this he must do fairly , righteously , simply , Pleading the Voice of the self-same Law for the justification of what he standeth for , which Satan pleads against it . For , tho it is by the new Law that our Salvation comes , yet by the old Law , is the new Law approved of , and the way of Salvation thereby , by it consented to . This shews therefore that Christ is not ashamed to own the way of our Justification and Salvation , no not before Men and Devils : It shews also that he is resolved to dispute and plead for the same , tho the Devil himself shall oppose it . And , since our Adversary pretends a Plea in Law against it , 't is meet , that there should be an open Hearing before the Judge of all about it : But for as much as we neither can nor dare appear to plead for our selves , our good God has thought fit we should do it by an Advocate : we have an Advocate with the Father , Jesus Christ the righteous . This therefore is the second thing that shews the need that we have of an Advocate ; to wit , our Adversary pretends that he has a Plea in Law against us , and that by Law we ●●●uld be otherwise disposed of than to ●e made Possessors of the Heavenly Kingdom . But , Thirdly , There are many things relating to the Promise to our Life , and to the Threatnings that minister Matter of Question and Doubt ; and give the Advantage of Objections unto him that so eargerly desireth to be putting in Cavils against our Salvation ; all which it hath pleased God to refel by Jesus Christ our Advocate . 1. There are many things relating to the Promises , as to the largeness and straitness of Words , as to the Freeness and Conditionality of them , which we are not able so well to understand ; and therefore , when Satan dealeth with us , about them , we quickly fall to the Ground before him ; we often conclude that the Words of the Promise , are too narrow and strait to comprehend us , we also think verily that the Conditions of some Promises do utterly ●●ut us out from hope of Justification and Life . But our Advocate who is for us , with the Father , he is better acquainted with , and learned in this Law , than to be ba●●e● out with a bold Word or two , Isa. ●0 . 4 . or with a subtil piece of Hellish Sophistication . He knows the true Purport , Intent , Meaning , and Sense of every Promise , and piece of Promise , that is in the whole Bible , and can tell how to plead it , for Advantage , against our Accuser ; and doth so : And I gather it not only from his Contest with Satan for Joshua , Zech. 3. and from his Conflict with him in the Wilderness , Mat. 4. and in Heaven , Rev. 14. but also from the Practice of Satan's Emissaries here . For what his Angels do , that doth he . Now there is here nothing more apparent , than that the Instruments of Satan do plead against the Church , from the pretended Intricacy , Ambiguity , and Difficulty of the Promise , whence I gather , so doth Satan before the Tribunal of God , but there we have one to match him , we have an Advocate with the Father , that knows Law and Judgment better than Satan , and Statute and Commandment , better than all his Angels : And by the Verdict of our Advocate , all the Words , and Limits , and Extensions of Words , with all Conditions of the Promises , are expounded and applyed . And hence it is , that it sometimes falleth so out , that that very Promise that we have thought could not reach us to comfort us by any Means , has at another time swallowed us up with Joy unspeakable : Christ the true Prophet has the right Understanding of the Word , as an Advocate , has pleaded it before God against Satan , and having overcome him at the common Law , he hath sent to let us know it by his good Spirit , to our Comfort , and the Confusion of our Enemy . Again , 2. There are many things relating to our Lives , that minister to our Accuser , occasions of many Objections against our Salvation ; for , besides our daily Infirmities , there are in our Lives , gross Sins ; many horrible Backslidings ; also we oft-times suck and drink in many abominable Errors and deceitful Opinions , of all which Satan accuseth us before the Judgment-Seat of God , and pleadeth hard , that we may be damned forever for them . Besides , Some of these things are done after Light received , against present Convictions and Disswasions to the contrary , against Solemn engagement to Amendment , when the Bonds of Love were upon us , Jer. 2.20 . These are crying Sins , they have a lo●d voice in themselves against us , and give to Satan great Advantage and Boldness to sue for our Destruction before the Bar of God. Nor doth he want Skill to aggravate , and to comment profoundly upon all Occasions , and Circumstances that did attend us , in these our Miscarriges ; to wit , that we did it without a Cause , also when we had , had we had Grace to have used them , many things to have helpt us against such Sins , and to have kept us clean and upright . There is also a Sin unto Death , 1 Joh. 5. and he can tell how to labour , by Argument and Slight of Speech , to make our Transgressions not only to border upon , but to appear in the Hue , Shape , and Figure of that , and thereto make his Objection against our Salvation . He often argueth thus with us , and fastneth the Weight of his Reasons upon our Consciences , to the almost utter Destruction of us , and the bringing of us down to the Gates of Despair , and utter Destruction : The same Sins with their aggravating Circumstances , as I said , he pleadeth against us at the Bar of God : But there he meeteth with Jesus Christ our Lord , and Advocate , who entereth his Plea against him , unravels all his Reasons and Arguments against us , and shews the guile and falshood of them ; he also pleadeth as to the Nature of Sin , as also to all those high Aggravations , and proveth that neither the Sin in it self , nor yet as joined with all its advantageous Circumstances , can be the Sin unto Death , Col. 2.19 . because we hold the Head , and have not made Ship wrack of Faith , 1 Tim. 1.19 . but still as David and Solomon , we confess and are sorry for our Sins . Thus , tho we seem , through our Falls , to come short of the Promise with P●●er , Heb. 4.3 . and leave our Transgressions as stumbling Blocks to the World with Solomon , and minister Occasion of a Question of our Salvation among the Godly : Yet our Advocate fetches us o●● before God , and we shall be found safe ( and in Heaven at last ) by them in the next World , who was afraid they had lost us in this . But all these Points must be managed by Christ for us , against Satan , as a Lawyer , an Advocate ; who to that end , now appears in the Presence of God for us : And wisely handleth the very Crisis of the Word , and of the Failings of his People , together with all those nice and critical Juggles by which our Adversary laboureth to bring us down , to the Confusion of his Face . 3. There is also the Threatnings that are annexed to the Gospel ; and they fall now under our Consideration . They are of two sorts , such as respect those who altogether neglect and reject the Gospel , or those that profess it , yet fall in , or from that Profession thereof . The first sort of threatning cannot be pleaded against the Professors of the Gospel as against those that never profess'd it . Wherefore he betaketh himself to manage those Threatnings against us that belong to those that have professed and that have fallen in , or from that Profession , Psal. 109.6 . Joshua fell in it , Zech. 3.1 , 2. Judas fell from it . And the Accuser stands at the Right Hand of them both to resist them before the Judgment of God. To resist them by pleading the Threatnings against them . To wit , that God's Soul should have no Pleasure in them . [ If any Man draws back my Soul shall have no Pleasure in them . ] Here 's a Plea for Satan , both against one and t'other , they are both Apostatized , both drawn back , and he is subtil enough to manage it . Ay but , Satan , here is also Matter sufficient for a Plea for our Advocate against thee , for as much as the next Words distinguish betwixt drawing back , and drawing back unto Perdition ; every one that draws back , doth not draw back unto Perdition , Heb. 10.38 , 39. Some of them draw back from , and some in the Profession of the Gospel . Judas drew back from , and Peter in the Profession of his Faith : Wherefore Judas perishes , but Peter turns again , because Judas drew back unto Perdition , but Peter yet believed to the saving of the Soul. Nor doth Jesus Christ when he seeth 't is to no boot , at any time step in to endeavour to save the Soul. Wherefore , as for Judas for his backsliding from the Faith , Christ turneth him up to Satan , and leaveth him in his Hand . Saying , when he shall be judged let him be condemned , and let his Prayer become Sin , Psal. 109.7 . But he will not serve Peter so , The Lord will not leave him in his Hand , nor condemn him when he is judged , Psal. 37.33 . He will pray for him before , and plead for him after he hath been in the Temptation , and so secure him by Virtue of his Advocation , from the Sting and Lash of the Threatning , that is made against final Apostacy . But , Fourthly , The Necessity of the Advocate 's Office of Jesus Christ appears namely in this , To plead about the Judgments , Distresses , Afflictions and Troubles that we meet withal in this Life for our Sins . For though by Virtue of this Office , Christ fully takes us off from the Condemnation that the Unbelievers go down to , for their Sins : Yet he doth not thereby exempt us from temporal Punishments , for we see and feel , that they daily overtake us . But for the proportioning of the Punishment or Affliction , for Transgression , seeing that Comes under the Sentence of the Law , 't is fit that we should have an Advocate that understands both Law and Judgment to plead for equal Distribution of Chastisement , according , I say , as the Law of Grace : And this the Lord Jesus doth . Suppose a Man for Transgression , be indicted at the Assizes : his Adversary is also full of Malice , and would have him punished sorely , beyond what by the Law is provided for such Offence : And he pleads that the Judge will so afflict and punish as he in his malicious Mind desireth . But the Man has an Advocate there : And he enters his Plea against the Cruelty of his Clients Accuser : Saying , My Lord , it cannot be as our Enemy would have it . The Punishment for these Transgressions are prescribed by that Law that we here ground our Plea upon . Nor may it be declined to satisfie his Envy , we stand here upon Matters of Law , and appe●l to the Law. And this is the work of our Advocate in Heaven . Punishments for the Sin of the Children , come not headlong , not without Measure , as our Accuser would have them ; nor yet as they fall upon those , who have none to plead their Cause : Hath he smote the Children according to the Stroke wherewith he hath smitten others ? No , In Measure when it shooteth forth , ( or seeks to exceed due Bounds ) thou wilt debate with it : He stayeth his rough Wind in the Day of his East Wind , Isa. 27.7 , 8 , 9. Thou wilt debate with it ; enqui●ing and reasoning by the Law , whether the shootings forth of the Affliction ( now going out for the Offence committed ) be not too strong , too heavy , too hot , and of too long a time admitted to Distress and break the Spirit of this Christian. And if it be , he applies himself to the Rule , to measure it by , he fetches forth his Plum-Line , and sets his Plum-line in the middest of his People , Amos 7.7 , 8. Isa. 28.17 . and lays Righteousness to that , and will not suffer it to go further ; but according to the Quality of the Transgression , and according to the Terms , Bounds , Limits and Measures which the Law of Grace admits : So shall the Punishment be . Satan often saith of us , When we have sinned , as Abishai said of Shimei after he had cursed David , Shall not this Man die for this ? 2 Sam 19.21 . But Jesus our Advocate answers as David , what have I to do with thee , O Satan , thou this Day art an Enemy to me : Thou seekest for a Punishment for the Transgressions of my People , above what is allotted to them by the Law of Grace under which they are , and beyond what their Relation that they stand in to my Father and my self , will admit . Wherefore as Advocate , be pleadeth against Satan when he brings in against us a Charge for Sins committed , for the regulating of Punishments both as to the Nature , Degree and Continuation of Punishment . And this is the Reason why , when we are judged , we are not condemned , but chastened , 1 Cor. 11.32 . that we should not be condemned with the World. Hence David says , the Lord had not given him over to the Will of his Enemy , Psal. 27.12 . And again , The Lord hath chastned me sore , but he hath not given me over unto Death , Psal. 118.18 . Satan's Plea was , that the Lord would give David over to his Will , and to the Tyranny of Death . No says our Advocate , that must not be , to do so would be an Affront to the Covenant under which Grace has put them ; that would be to deal with them by a Covenant of Works under which they are not . There is a Rod for Children , and Stripes for those of them that transgress , this Rod is in the Hand of a Father , and must be used according to the Law of that Relation , not for the Destruction , but Correction of the Children : Not to satisfie the Rage of Satan , but to vindicate the Holiness of my Father . Not to drive them further from , but to bring them nearer to their God. But , Fifthly , The Necessity of the Advocateship of Jesus Christ is also manifest in this , For that there is need of one to plead the efficacy of old Titles to our eternal Inheritance , when our Interest thereunto seems questionable by reason of new Transgressions . That God's People may by their new and repeated Sins , as to Reason at least , indanger their Interest in the eternal Inheritance , is manifest by such Groanings of theirs as these , Why dost thou cast me off ? Psal. 43.2 . Psal. 51.11 . Cast me not away from thy Presence , Psal. 60.1 . and O God , why hast thou cast us off forever ? Psal. 74.1 . Yet I find in the book of Leviticus , that tho any of the children of Israel should have sold , morgaged or made away with their Inheritance , they did not thereby utterly make void their title to an Interest therein , but it should again return to them , and they again enjoy the Possession of it in the Year of Jubilee . In the Year of Jubilee , saith God , you shall return every Man to his Possession . The Land shall not be sold ●●r ever , not be quite cut off , for the Land is mine , for ye are Strangers and Sojourners with me . In all the Land of your Possession you shall grant a Redemption for the Land , Levit. 25.23 , 24 , 25. The Man in Israel that , by waxing Poor , did sell his Land in Canaan , was surely a type of the Christian , who by Sin and Decays in Grace , has forfeited his Place and Inheritance in Heaven : But as the ceremonial Law provided that the poor Man in Canaan , should not by his Poverty lose his Portion in Canaan forever , but that it should return to him in the Year of Jubilee : So the Law of Grace has provided that the Children shall not for their Sin lose their Inheritance in Heaven forever , but that it shall return to them in the World to come ; the last Jubilee , or Day of Judgment : For then , They are not to be condemned with the World , 1 Cor. 11.32 . All therefore that happeneth in this Case , is , They may live without the Comfort of it here , as he that had sold his House in Canaan might live without the Enjoyment of it , till the Jubilee : They may also seem to come short of it when they die . As he in Canaan did that deceased before the Year of Jubilee : But as certainly as he that died in Cannan before the Jubilee , did yet receive again his Inheritance , by the Hand of his relative Surviver when the Jubilee came so certainly shall he that dieth , and that seemeth in his dying to come short of the Celestial Inheritance now , be yet admitted at his rising again , to the Re-possession of his old Inheritance at the Day of Judgment . But , here is now Room for a Caviller to object and to plead against the Children , saying , They have forfeited their Part of Paradise by their Sin , what Right then shall they have to the Kingdom of Heaven ? Now let the Lord stand up to plead , for he is Advocate for the Children . Yea , let them plead the Sufficiency of their first Title to the Kingdom , and that it is not their doings that can sell the Land forever . The Reason why the Children of Israel could not sell the Land forever , was because the Lord , their Head , reserved to himself a Right therein : The Land shall not be sold forever , for the Land is mine . Suppose two or three Children have a lawful Title to such an Estate , but they are all profuse and prodigal ; but there is a Brother also that has by Law a chief Right to the same Estate . This Brother , he may hinder the Estate from being sold forever , because 't is also his Inheritance , and he may , when the limited time that his Brethren had sold their share therein , is out , if he will , restore it to them again . And in the mean time if any that are unjust should go about utterly and forever , to deprive his Brethren , he may stand up and plead for them ; that in Law the Land cannot be sold forever , for that it is his as well as theirs , he being resolved not to part with his Right : O my Brethren , Christ will not part with his Right of the Inheritance unto which you are also born . Your Profuseness , and Prodigality shall not make him let go his hold that he hath for you of Heaven , nor can you according to Law ▪ sell the Land forever , since 't is his , and he hath the principal and chief Title thereto . This also giveth him Ground to stand up to plead for you against all those that would hold the Kingdom from you forever . For let Satan say what he can against you , yet Christ can say the Land is mine : And consequently that his Brethren could not sell it . Yes , says Satan , if the Inheritance be devided . O but , says Christ , The Land is undivided , no Man has his part set out , and turned over to himself . Besides my Brethren yet are under Age , and I am made their Guardian : They have not Power to sell the Land forever , the Land is mine , also my Father has made me Feoffee in trust for my Brethren , that they may have what is allotted them when they are all come to a perfect Man , to the Measure of the Stature of the Fulness of Christ , Eph. 4.12 , 13. and not before , and I will reserve it for them till then , and thus to do is the Will of my Father , the Law of the Judge , and also my unchangeable Resolution . And what can Satan say against this Plea ? Can he prove that Christ has no Interest in the Saints Inheritance ? Can he prove that we are at Age , or that our several Parts of the Heavenly House , is already delivered into our own Hands and is in our own Power ? And if he goes about to do this is not the Law of the Land against him : Doth it not say that our Advocate is Lord of all , Acts 10.36 . that the Kingdom is Christ's , that it is laid up in Heaven for us , Eph. 5.5 . Col. 1.5 . Yea that the Inheritance which is incorruptible undefiled , and that fadeth not away , is reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation , 1 Pet. 1.3 , 4 , 5. Thus therefore is our old Title to our Heavenly Inheritance made good by our Advocate , against the thwartings and branglings of the Devil , nor can our new Sins make it invalid , but it abideth safe to us at last , notwithstanding our Weaknesses . Tho if we sin , we may have but little Comfort of it , or but little of its present Profits while we live in this World. A Spend-thrift tho he loses not his Title , may yet lose the present Benefit . But the Principal will come again at last for we have an Advocate with the Father , Jesus Christ the righteous . Sixthly the Necessity of the Advocateship of Jesus Christ for us further appears in this , to wit , for that our Evidences , which declare that we have a Right to the eternal Inheritance , are often out of our own Hand , yea , and also sometimes kept long from us . The which we come not at the Sight or Comfort of again but by our Advocate : Specially when our Evidences are taken from us because of a present forfeiture of this Inheritance to God by this or that most soul Offence . Evidences when they are thus taken away , as in David's Case ; Psal. 51.12 . they were , why then they are in the Hand of God , laid up I say from the sight of them to whom they belong , till they even forget the Contents thereof , 2 Pet. 1.5 , 6 , 7 , 8 , 9. Now when Writings and Evidences are out of the Hand of the Owners , and laid up in the Court where in Justice they ought to be kept , they are not ordinarily got thence again but by the Help of a Lawyer , an Advocate . Thus it is with the Children of God. We do often forfeit our Interest in eternal Life , but the Mercy is , the Forfeit falls into the Hand of God ; ( not of the Law , nor of Satan ) wherefore he taketh away also so our Evidences , ( if not all , yet ) some of them , as he saith , I will take away my Peace from this People , even loving Kindness and Mercy , Jer. 16.5 . This he took from David , 1 Chron. 17.13 . Psal. 51.12 . yet ( not as he took it from him that went before him ) and he entreats for the Restauration of it , saying , Restore unto me the Joy of thy Salvation , and uphold me with thy free Spirit . And , Lord , Turn us again ; cause thy Face to shine , and we shall be saved , Psal. 80.3 , 7 , 19. Satan now also hath an opportunity to plead against us , and to help forward the Affliction , as his Servants did of old , when God was but a little angry , Zech 1.15 . But Jesus Christ our Advocate is ready to appear against him , and to send us from Heaven our old Evidences again , or to signifie to us that they are yet good and Authentick , and that cannot be gainsaid . Gabriel , saith he , make this Man understand the Vision , Dan. 8.16 . And again saith he to another , Run , speak to this young Man , saying , Jerusalem shall be inhabited as Towns without Walls . Jerusalem had been in Captivity , had lost many Evidences of God's Favour and Love by Reason of her Sin , and her Enemy stept in to augment her Sin and Sorrow . But there was a Man among the Myrtle trees that were in the bottom , that did prevail with her God to say I am returned to Jerusalem with Mercies : And then commands it to be proclaimed That his Cities through Prosperity should yet be spread abroad , Zech. 1.11 , 12 , 13 , 14 , 15 , 16 , 17. Thus by Virtue of our Advocate we are either made to receive our old Evidences for Heaven again , or else are made to understand that they yet are good and stand valid in the Court of Heaven ; nor can they be made ineffectual , but shall abide the test at last because our Advocate is also concerned in the Inheritance of the Saints in Light. Christians know what it is to lose their Evidences for Heaven , and to receive them again , or to hear that they hold their Title by them : But perhaps they know not how they come at this Privilege . Therefore the Apostle tells them , they have an Advocate . And that by him as Advocate they enjoy all these Advantages , is manifest , because his Advocates Office is appointed for our Help when we sin ; that is , commit Sins that are great and heinous . If any Man sin , we have an Advocate . By him the Justice of God is vindicated , the Law answered , the Threatnings taken off , the Measure of Afflicton that for Sin we undergo , determined ; our Titles to eternal Life preserved , and our comfort of them restored , notwithstanding the Wit , and Rage , and Envy of Hell. So then , Christ gave himself for us , as a Priest ; died for us , as a Sacrifice ; but pleadeth Justice and Righteousness , in a way of Justice and Righteousness ( for such is his Sacrifice ) for our Salvation , from the Death that is due to our soul or high Transgressions , as an Advocate . Thus have I given you ( thus far ) an Account of the Nature , End , and Necessity of the Advocateship of Jesus Christ : And should now come to the use and Application , only I must first remove an Objection or two . Obj. But what need all these Offices of Jesus Christ , or what need you trouble us with these nice Distinctions , 't is enough for us to believe in Christ , in the general , without considering him under this and that Office. Answ. The Wisdom of God is not to be charged with needless doing , when it giveth to Jesus Christ such Variety of Offices , and calleth him to so many sundry Imployments for us . They are all thought necessary , by Heaven and therefore should not be counted superfluous by Earth . And to put a Question upon thy Objection : What 's a Sacrifice , without a Priest ; and what 's a Priest , without a Sacrifice ? And the same I say of his Advocates Office , what 's an Advocate without the Exercise of his Office ? And what need of an Advocates Office to be exercised , if Christ as Sacrifice and Priest , by God , was thought sufficient ? Each of these Offices are sufficient for the perfecting of the Work for which they are designed , but they are not all designed for the self same particular thing . Christ as Sacrifice offereth not himself , 't is Christ as Priest does that : Christ as Priest dieth not for our Sins , 't is Christ as Sacrifice does so . Again , Christ as a Sacrifice , and a Priest , limits himself to those two Imploies , but as an Advocate , he lances out into a third . And since , these are not confounded in Heaven , nor by the Scriptures , they should not be confounded in our Apprehensions nor accounted useless . 'T is not therefore enough for us that we exercise our thoughts upon Christ in an undistinct , and general way , but we must learn to know him in all his Offices , and to know the Nature of his Offices also . Our Condition requires this : It requireth it , I say , as we are guilty of Sin , as we have to do with God , and with our Enemy the Devil . As we are guilty of Sin , so we need a Sacrifice ; and because we are also Sinners , we need one perfect to present our Sacrifice for us to God : We have need also of him as Priest to present our Persons and Services to God. And since God is just and upon the Judgment-Seat ; and since also we are subject to sin grievously ; and again , since we have an Accuser who will by Law plead at this Bar of God our Sins against us , to the end we might be condemned , we have need of , and also have an Advocate with the Father , Jesus Christ the righteous . Alas ! How many of God's precious People , for the want of a distinct Knowledge of Christ in all his Offices , are at this day sadly baffled with the Sophistications of the Devil . To instance no more than this one thing : When they have committed some heinous Sin after Light received ; How are they , I say , tossed , and tumbled , and distressed with many Perplexities ? They cannot come to any Anchor in this their troubled Sea. They go from Promise to Promise , from Providence to Providence , from this to that Office of Jesus Christ , but forget that he is ( or else understand not what it is for this Lord Jesus ) to be an Advocate for them . Hence they so often sink under the Fears that their Sin is unpardonable , and that therefore their Condition is desperate . Whereas if they could but consider that Christ is their Advocate , and that he is therefore made an Advocate , to save them from those high Transgressions that are committed by them and that he waits upon this Office continually before the Judgment-Seat of God ; they would conceive Relief , and be made hold up their Head , and would more strongly twist themselves from under that Guilt and Burden ( those Ropes and Cords wherewith by their Folly they have so strongly bound themselves ) than commonly they have done or do . Obj. 2. But notwithstanding what you have said , this Sin is a deadly stick in my way . It will not out of my Mind , my Cause being bad , but Christ will desert me . Answ. 'T is true , Sin is and will be a deadly stick and stop to Faith , attempt to exercise it upon Christ as considered under which of his Offices , or Relations you will : And above all , the Sin of Vnbelief is the Sin that doth so , or most easily beset us , Heb. 12.1 , 2. And no marvel , for it never acteth alone , but is backed , not only with Guilt and Ignorance , but also with carnal Sense , and Reason . He that is ignorant of this , knows but little of himself , or of what believing is . He that undertaketh to believe , sets upon the hardest Task that ever was proposed to Man ; not because the things imposed upon us are unreasonable or unaccountable , but because the Heart of Man , the more true any thing is , the more it sticketh and stumbleth thereat . And says Christ , because I tell you the truth , ye believe me not , Joh. 8.45 . Hence believing is called labouring , Heb. 4.11 . and 't is the forest Labour ( at times ) that any Man can take in Hand , because assaulted with the greatest Oppositions ; but believe thou must , be the Labour never so hard , and that , not only in Christ in a general way , but in him as to his several Offices , and as to this of his being an Advocate in particular ; else some Sins and some Temptations will not , in their Guilt nor vexations Trouble , easily depart from thy Conscience , no not by Promise nor by thy Attempts to apply the same by Faith. And this the Text insinuateth , by it's setting forth of Christ as Advocate ; as the only or best and most speedy Way of Relief to the Soul , in certain Cases . There is then an Order that thou must observe in the Exercise of thy Soul in a way of believing . 1. Thou must believe unto Justification in general , and for this thou must direct thy Soul to the Lord Christ , as he is a Sacrifice for Sin , and as a Priest , offering that Sacrifice : So as a Sacrifice thou shalt see him appeasing Divine Displeasure for thy Sin , and as a Priest spreading the Skirt of his Garment over thee , for the covering of thy Nakedness ; thus being cloathed thou shalt not be found naked . 2. This when thou hast done ( as well as thou canst ) thou must in the next Place keep thine Eye upon the Lord Christ as improving , as Priest in Heaven , the Sacrifice which he offered on Earth , for the continuing of thee in a state of Justification , thy Life time , notwithstanding those common Infirmities that attend thee , and to which thou art incident in all thy holy Services , or best of thy Performances , Rom. 5.10 . Exod. 28.31 , 38. For therefore is he a Priest in Heaven , and by his Sacrifice interceding for thee . 3. But if thy Foot slippeth ; if it slippeth greatly , then know thou , 't will not be long before a Bill be in Heaven preferred against thee by the Accuser of the Brethren ; wherefore then thou must have Recourse to Christ as Advocate to plead before God , thy Judge , against the Devil , thine Adversary , for thee . 4. And as to the badness of thy Cause , let that nothing move thee , save to Humility , and self-Abasement : For Christ is glorified by being concerned for thee . Yea the Angels will shout aloud to see him bring thee off . For what greater Glory can we conceive Christ to obtain as Advocate , than to bring off his People when they have sinned , no●withstanding Satans so charging of them , for them , as he doth . He gloried when he was going to the Cross to die , he went up with a Shout and the Sound of Trumpet to make Intercession for us : And shall we think that by his being an Advocate he receives no additional Glory ! 'T is Glory to him doubtless to bear the Title of an Advocate , and much more to plead and prosper for us against our Adversary as he doth . 5. And , I say again , for thee to think that Christ will reject thee for that thy Cause is bad , is a kind of thinking Blasphemy against this his Office , and his Word . For what doth such a Man but side with Satan while Christ is pleading against him . I say 't is as the Devil would have it , for it puts Strength unto his Plea against us , by increasing our Sin and Wickedness . But shall Christ take our Cause in Hand , and shall we doubt of good Success ? This is , to count Satan stronger than Christ , and that he can longer abide to oppose , than Christ can to plead for us . Wherefore away with it , not only as to the Notion , but also as to the Heart and Root thereof . Oh! When shall Jesus Christ our Lord be honoured by us as he ough● ? this dastardly Heart of ours , when shall it be more subdued , and trodden underfoot of Faith ? when shall Christ ride Lord , and King , and Advocate upon the Faith of his People as he should ? He is exalted before God , before Angels , and above all the Power of the Enemy , there is nothing comes behind but the Faith of his People . Obj. 3. But since you follow the Metaphor so close , I will suppose , if an Advocate be entertained , some Recompence must be given him : His Fee , who shall pay him his Fee ? I have nothing ; could I do any thing to make this Advocate part of Amends , I could think I might have Benefit from him , but I have nothing ; what say you to this ? Answ. Similitudes must not be strained too far , but yet I have an Answer for this Objection . There is , in some Cases , Law for them that have no Money , ay , Law , and Lawyers too : And this is called a suing in Forma Pauperis ; and such Lawyers are appointed by Authority for that Purpose . Indeed I know not that it is thus in every Nation , but 't is sometimes so with us in England : and this is the way altogether in the Kingdom of Heaven before the Bar of God. All is done there for us in Forma Pauperis , on free c●st : For our Advocate , or Lawyer is thereto designed and appointed of his Father . Hence Christ is said to plead the Cause , not of the rich and wealthy , but of the Poor and Needy ; not of those that have many Friends , but of the Fatherless and Widow ; not of them that are fat and strong , but of those under sore Afflictions , Prov. 22.22 , 23. chap. 23.10 , 11. chap. 31.9 . He shall stand at the right Hand of the Poor to save him from them that condemn his Soul , Psal. 109.31 . or as it is in the Margent , from the Judges of his Soul. This then is the manner of Jesus Christ with Men : He doth freely what he doth , not for Price nor Reward . I have raised him up , says God , And I will direct all his Ways , he shall build my City , and he shall let go my Captives , not for Price , nor Reward , Isa. 45.13 . This I say is the manner of Jesus Christ with Men ; he pleads , he sues in Forma Pauperis , gratis , and of meer Compassion . And hence it is that you have his Clients give him thanks ; for that is all the Poor can give . I will greatly praise the Lord with my Mouth , I will praise him among the Multitude , for he shall stand at the right Hand of the Poor to save him from them that condemn his Soul , Psal. 109.30 . They know but little , that talk of giving to Christ , except they mean , they would give him Blessing and Praise . He bids us come freely , take freely ; and tells us that he will give , and do , freely , Rev. 22.17 . chap. 21.6 . Let him have that which is his own , to wit , thy self , for thou art the Price of his Blood. David speaks very strangely of giving to God for Mercy bestowed on him . I call it strangely , because indeed 't is so to Reason . What , says he , shall I render to the Lord for all his Benefits , I will take this Cup , and call for more , Psal. 116.12 , 13. God has no need of thy Gift , nor Christ of thy Bribe to plead thy Cause . Take thankfully what is offered and call for more : That 's the best giving to God. God is rich enough : Talk not then of giving , but of receiving , for thou art poor : Be not too high , nor think thy self too good to live by the Alms of Heaven : And since the Lord Jesus is willing to serve thee freely , and to maintain thy Right to Heaven against thy Foe , to the saving of thy Soul , without Price or Reward , Let the Peace of God rule in thee , to the which thou art also called as is the rest of the Body , and be thou thankful , Col. 3.15 . This then is the Privilege of a Christian , we have an Advocate with the Father , Jesus Christ the righteous . One that pleadeth the Cause of his People against those that rise up against them , of his Love , Pity , and meer good Will. Lord open the Eyes of dark Readers , of disconsolate Saints that they may see who is for them , and upon what Terms . Obj. 4. But if Christ doth once begin to plead for me , and shall become mine Advocate : He will always be troubled with me , unless I should of my self forsake him , for I am ever in Broils , and Suits of Law , Action after Action is laid upon me , and I am sometimes ten times in a Day summoned to answer my Doings before God. Answ. Christ is not an Advocate to plead a Cause or two , nor to deliver the Godly from an Accusation or two : He delivereth Israel out of all his Troubles , 2 Sam. 22.28 . and chuses to be an Advocate for such . Therefore the Godly of old , did use to make from the Greatness of their Troubles and the abundance of their Troublers , an Argument to the Lord Christ to send , and lend them help . Have Mercy upon me , said David , consider my Trouble which I suffer of them that hate me , Psal. 9.13 . And again , Many are they that rise up against me , many there be that say of my Soul , there is no help for him in God , Psal. 3.1 , 2. Yea the Troubles of this Man were so many and great that his Enemies began to triumph over him , saying , There is no help for him in God , ver . 7. But could he not deliver him , or did the Lord fors●ke him ? No no ; thou hast smitten , saith he , all mine Enemies upon the Cheek-bone , thou hast broken the Teeth of the ungodly . And as he delivereth them from their Troublers , so also he pleadeth all their Causes : O Lord , saith the Church , thou hast pleaded the Causes of my Soul , thou hast redeemed my Life , Lam. 3.58 . Mark , troubled Christian , thou sayst thou hast been arrested oft times in a Day , and as often summoned to appear at God's Bar , there to answer to what shall be laid to thy Charge : And here for thy Encouragement thou readest that the Church hath an Advocate that pleadeth the Causes of her Soul , that is , all her Causes , to deliver her . He knows that so long as we are in this World , we are subject to Temptation and Weakness , and through them made guilty ▪ of many bad things : Wherefore he hath prepared himself to our Service , and to abide with the Father an Advocate for us . As Solomon saith of a Man of great Wrath , Prov. 19.19 . so it may be said of a Man of great Weaknesses ( and the best of Saints are such ) he must he delivered again , and again . Yea many a time saith David did he deliver them , Psal. 106.44 , 45. to wit , more than once and twice ; and he will do so for thee , if thou entertain him to be thine Advocate . Thou talkest of leaving of him , but then whither wilt thou go ? all else are vain things , things that cannot profit , 1 Sam. 12.20 , 21 , 22 , 23. and he will not forsake his People tho their Land be filled with Sin against the holy One of Israel , Jer. 51.5 . I know the modest Saint is apt to be abash'd to think what a troublesome one he is , and what a make-work he has been in God's House all his Days : And let him be filled with holy blushing , but let him not forsake his Advocate . Having thus spoken to these Objections , let us now come to make some use of the whole , and , Vse 1. First , I would exhort the Children to consider the Dignity that God hath put upon Jesus Christ their Saviour . For by how much God hath called his Son to Offices and Places of trust , by so much he hath heaped Dignities upon him . 'T is said of Mordecai , That he was next to the King Ahasuerus . And what then ? Why then the Greatness of Mordecai & his high Advance must be written in the Book of the Chronicles of the Kings of Media and Persia , Esth. ●0 . 1 , 2 , 3. to the end his Fame might not be buried nor forgot , but remembred and talked of in Generations to come . Why , my Brethren , God hath exalted Jesus of Nazareth : Hath made him the only great one , having given him a Name above every Name . A Name did I say , a Name and Glory , beyond all Names , and above all Names , as doth witness both his being set above all , and the many Offices which he executeth for God on behalf of his People : 'T is counted no little Addition to Honour , when Men are , not only made near to the King , but also intrusted with most , if not almost with all the most weighty Affairs of the Kingdom . Why this is the Dignity of Christ , he is , 't is true , the natural Son of God , and so high and one that abounds with Honour ; but this is not all , God has conferred upon him as Man , all the high and most mighty Honours of Heaven . He hath made him Lord Mediator betwixt him and the World. This in general . And particularly , he hath called him to be his high Priest forever , Heb. 7.21 , 22 , 23 , 24. and hath sworn he shall not be changed for another , he hath accepted of his Offering once forever , counting that there is wholly enough in what he did once , to perfect forever them that are sanctified , to wit set apart to Glory , Heb. 10.11 , 12 , 13. He is Captain General of all the Forces that God hath in Heaven and Earth , the King and Commander of his People , Chap. 9.25 , 26. He is Lord of all , and made Head over all things to the Church , Eph. 1.22 . and is our Advocate with the Father . O the Exaltation of Jesus Christ ! Let Christians therefore in the first Place consider this . Nor can it but be profitable to them if withal they consider that all this Trust , and Honour is put , and conferred upon him in Relation to the Advantage and Advancement of Christians . If Christians do but consider the nearness that is 'twixt Christ and them , and withal consider how he is exalted , it must needs be matter of Comfort to them . He is my Flesh and my Bone that is exalted , it is my Friend and Brother that is thus set up and preferred . 'T was something to the Jews when Mordecai was exalted to Honour , they had thereby Ground to rejoice and be glad , for that one of themselves was made the Lord Chief by the King , and the great Governour of the Land , for the good of his Kindred . True , when a Man thinks of Christ , as severed from him , he sees but little to his Comfort in Christ's Exaltation , but when he looks upon Christ and can say my Saviour , my Priest , or the chief Bishop of my Soul , then he will see much in his being thus promoted to Honour . Consider then of the Glories to which God has exalted our Saviour in that he hath made him so high . 'T is comely also when thou speakest of him , that thou name his Name with some additional Title , thereby to call thy Mind to the Remembrance , and so to the greater Reverence of the Person of thy Jesus . As , our Lord Jesus ; our Lord and Saviour Jesus Christ ; the Apostle and High Priest of our Profession Christ Jesus , 2 Pet. 2.20 . Heb. 3.1 , &c. Men write themselves by their Titles ; As John , Earl of such a Place ; Anthony , Earl of such a Place ; and Thomas Lord , &c. 'T is common also to call Men in great Places by their Titles rather than by their Names , yea it also pleases such great ones well : As my Lord High Chancellor of England , my Lord Privy-Seal , my Lord high Admiral , &c. And thus should Christians make mention of Jesus Christ our Lord , adding to his Name some of his Titles of Honour , specially since all Places of Trust and Titles of Honour conferred on him are of special Favour to us . I did use to be much taken with one Sect of Christians , for that it was usually their way , when they made mention of the Name of Jesus , to call him , The blessed King of Glory . Christians should do thus ; 't would do them good . For why doth the Holy Ghost , think you , give him all these Titles , but that we should call him by them , and so make mention of him one to another . For the very calling of him by this or that Title , or Name belonging to this or that Office of his , giveth us Occasion , not only to think of him as exercising that Office , but to enquire by the Word , by Meditation , and one of another , what there is in that Office , and what by his exercising of that , the Lord Jesus profiteth his Church . How will Men stand for that Honour that by Superiors is given to them , expecting , and using all things , to wit , Actions , and Carriages so , as that thereby their Grandure may be maintained . And , saith Christ , ye call me Master and Lord , and ye say well , for so I am , Joh. 13.13 . Christ Jesus our Lord would have us exercise our selves in the Knowledge of his glorious Offices and Relative Titles ; because of the Advantage that we get by the Knowledge of them , and the Reverence of , and Love to him that they beget in our Hearts . The Disciple , saith the Text , whom Jesus loved , said unto Peter , It is the Lord. And when Simon Peter heard that it was the Lord : He girt his Fishers Coat unto him ( for he was naked ) and did cast himself into the Sea : And the other Disciples came in a little Ship , to wit , to Shore to wait upon their Lord , Chap. 21. The very naming of him under the Title of Lord , bowed their Hearts forthwith to come with Joint-readiness to wait upon him . Let this also learn us to distinguish Christs Offices and Titles , not to confound them : For he exerciseth those Offices and beareth those Titles for great Reason , and to our Commodity . Every Circumstance relating both to Christ's Humiliation and Exaltation ought to be duly weighed by us , because of that Mystery of God , and of Man's Redemption that is wrapt up therein . For as there was not a pin , nor a loop , nor a tack in the Tabernacle , but had in it an use of Instruction to the Children of Israel ; so there is not any part , whether more near or more remote to Christ's Suffering and Exaltation , but is , could we get into it , full of spiritual Advantage to us . To instance , the Matter that came out of Christ's Side ; a thing little taken Notice of , either by Preachers , or Hearers , and yet John makes it one of the Witnesses of the Truth of our Redemption , and a Confirmation of the Certainty of that Record that God to the World hath given of the Sufficiency that is in his Son to save , Joh. 19.34 . 1 Joh. 5.5 , 6 , 7 , 8 , 9. Gal. 3.17 . Rom. 4.9 , 10 , 11 , 12. When I have considered that the very timing of Scripture Expressions , and the Season of administring of Ordinances , has been argumentative to the promoting of the Faith , and way of Justification by Christ ; it has made me think that both my self and the most of the People of God , look over the Scriptures too slightly , and take too little Notice of that or of those many Honours that God for our good has conferr'd upon Christ. Shall he be called a King , a Priest , a Prophet , a Sacrifice , an Altar , a Captain , a Head , a Husband , a Father , a Fountain , a Door , a Rock , a Lyon , a Saviour , &c. and shall we not consider these things ? And shall God to all these , add moreover , that he is an Advocate , and shall we take no Notice thereof , or jumble things so together that we lose some of his Titles and Offices , or so be concerned with one , as not to think we have need of the Benefit of the rest ? Let 's be ashamed thus to do or think , and let 's give to him that is thus exalted the Glory due unto his Name . Vse 2. Secondly , As we should consider the Titles and Offices of Christ in general : So we should consider this of his being an Advocate , in particular : for this is one of the Reasons which induced the Apostle to present him here under that very Notion to us , namely that we should have Faith about it , and consider of it to our Comfort . If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . An Advocate . An Advocate as I said is one that hath Power to plead for another , in this , or that , or any Court of Judicature . Be much therefore in the Meditation of Christ as executing of this his Office for thee : For many Advantages will come to thee thereby ; As , 1. This will give thee to see , that thou art not forsaken when thou hast sinned ; and this has not in it a little Relief only , but yieldeth Consolation in time of need . There is nothing that we are more prone unto than to think we are forsaken when we have sinned , when for this very thing , to wit , to keep us from thinking so , is the Lord Jesus become our Advocate . If any Man sin , we have an Advocate . Christian , thou that hast sinned , and that with the Guilt of thy Sin art driven to the brink of Hell , ● bring thee news from God , thou shalt not die but live , for thou hast an Advocate with the Father . Let this therefore be considered by thee because it yieldeth this Fruit. 2. The Study of this Truth will give thee ground to take Courage to contend with the Devil concerning the largeness of Grace , by Faith ; since thy Advocate is contending for thee against him at the Bar of God. 'T is a great Encouragement to a Man to hold up his Head in the Country , when he knows he has a special Friend at the Court. Why our Advocate is a Friend at Court , a Friend there ready to give the onset to Satan come he when he will. We have an Advocate with the Father . An Advocate , or one to plead against Satan for us . 3. This Consideration will yield Relif when by Satan's ●buse of some other of the Offices of Christ , thy Faith is discouraged and made afraid . Christ as a Prophet pronounces many a dreadful Sentence against Sin , and Christ as a King is of Power to execute them : And Satan as an Enemy has Subtilty enough to abuse both these to the almost utter Overthrow of the Faith of the Children of God. But what will he do with him as he is an Advocate : Will he urge that he will plead against us ? He cannot , he has no such Office. Will he plead against thee with his great Power ? No , but he would put Strength into thee , Job 23.3 , 4 , 5 , 6. Wherefore Satan doth all he may to keep thee ignorant of this Office , for he knows , that as Advocate when he is so apprehended , the Saints are greatly relieved by him , even by a believing thought of that Office. 4. This Consideration , or the Consideration of Christ as exercising of this Office , will help thee to put by that vizor wherewith Christ by Satan is misrepresented to thee to the weakning and affrighting of thee . There is nothing more common among Saints , than thus to be wronged by Satan : For as he will l●bour to fetch Fire out of the Offices of Christ to burn us , so to present him to us with so dreadful and so ireful a Countenance , that a Man in Temptation and under Guilt , shall hardly be able to lift up his Face to God. But now , to think really that he is my Advocate this heals all . Put a Vizor upon the Face of a Father , and it may perhaps for a while fright the Child , but let the Father speak , let him speak in his own Fatherly Dialect to the Child , and the Vizor is gone , if not from the Father's Face , yet from the Child's Mind : Yea the Child , notwithstanding that Vizor , will adventure to creep into it's Fathers Bosom . Why thus it is with the Saints when Satan deludes , and abuses them by disfiguring of the Countenance of Christ to their view : Let them but hear their Lord speak in his own natural Dialect , ( and then he doth so indeed when we hear him speak as an Advocate ) and their Minds are calmed , their Thoughts settled , their Guilt made to vanish , and their Faith to revive . Indeed the Advocateship of Jesus Christ is not much mentioned in the Word : And because it is no oftner made mention of , therefore , perhaps it is that some Christians do so lightly pass it over when on the contrary the rarity of the thing should make it the more admirable . And perhaps it is therefore so little made mention of in the Bible , because it should not by the common sort be abused : But is as it were privately dropt in a corner to be found by them that are for finding Relief for their Soul by a dilige●t search of the Scriptures . For Christ in this Office of Advocateship is only designed for the Child of God. The World hath nothing therewith to do . Methinks that which alone is proper to Saints , and that which by God is peculiarly designed for them , they should be mightily taken withal . The peculiar Treasure of Kings ; the peculiar Privilege of Saints ! Oh! This should be affecting to us . Why Christ as an Advocate is such . Remember me , O Lord , said the Psalmist , with the Favour that thou bearest to thy People : O visit me with thy Salvation : That I may see the good of thy chosen , that I may rejoice in the gladness of thy Nation , that I may glory with thine Inheritance , Psal. 106.4 , 5. The Psalmist you see here is crying out for a share in , and the Knowledge of the peculiar Treasure of Saints : And this of Christ as Advocate is such , wherefore study it , and prize it so much the more . This Advocate is ours . 1. Study it with reference to its Peculiarity . It is for the Children and no body else . For the Children little and great . This is Childrens Bread , this is a mess for Benjamin : This is to be eaten in the holy Place . Children use to make much of that which by way of speciality is by their Relations bestowed on them . And Naboth said to Ahab , the Lord forbid it me , that I should give the Inheritance of my Father to thee , 1 Kin. 21 3. no truly will I not . Why so ? because it was my Father's Gift , not in common to all , but to me in special . Secondly , Study this Office in the Nature of it . For therein lies the Excellency of any thing , even in the Nature of it . Wrong thoughts of this or that , abuses it , and takes its natural Glory from it , take heed therefore of misapprehending , while thou art seeking to apprehend Christ as thy Advocate . Men judge of Christ's Offices , while they are at too great a distance from them , but Let them come near says God , then let them speak , Isa. 41.1 . or as Elibu said to his Friends ( when he had seen them judge amiss , ) Let us chuse to us Judgment , let us know among our selves what is good , Job 34.4 . So say I , study to know , rightly to know the Advocate-Office of Jesus Christ. It is one of the easiest things in the World to miss of the Nature , while we speak of the Name and Offices of Jesus Christ. Wherefore look to it that thou study the Nature of the Office of his Advocateship : Of his Advocateship for , for so you ought to consider it , there is an Advocate for , not against the Children of God , Jesus Christ the righteous . Thirdly , Study this Office with reference to its efficacy , and prevalency ; Job says , After my Words they spake not again . Job 29.22 . And when Christ stands up to plead , all must keep silence before him . True , Satan had the first Word , but Christ the last in the Business of Joshua , and such a last , as brought the poor Man off well , tho cloathed with filthy Garments , Zech. 3. Satan must be speechless after a Plea of our Advocate how rampant soever he is afore ; or as Elibu has it , He was amazed , he answered no more , he left off speaking . Shall he that speaks in Righteousness give place , and he who has nothing but Envy and Deceit be admitted to stand his Ground ? Behold the Angels cover their Faces when they speak of his Glory : How then shall not Satan bend before him ? In the Days of his Humiliation he made him cringe and creep , how much more then now he is exalted to Glory , to glory to be an Advocate , an Advocate for his People ? If any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . Fourthly , Study The Faithfulness of Christ in his Execution of this Office : For he will not fail nor forsake them that have entertained him for their Advocate . He will thorowly plead their Cause , Jer. 50.34 . Faithful and true , is one of his Titles , and you shall faithfully be served by him . You may boldly commit your Cause unto him , nor shall the badness of it , make him fail or discourage him in his work , for it is not the badness of a Cause that can hinder him from prevailing , because he hath wherewith to answer for all thy Sins , and a new Law to plead by , through which he will make thee a Conqueror . He is also for sticking to a Man to the End if he once engages for him , Joh. 13.1 , 2. He will threaten , and love ; he will chastise , and love ; he will kill , and love ; and thou shalt find it so And he will make this appear at the last , and Satan knows it is so now , for he finds the Power of his Repulses while he pleadeth for us at the Bar against him . And all this is in very Faithfulness . Fifthly , Study also the need that thou hast of a Share in the Execution of the Advocateship of Jesus Christ. Christians find that they have need of washing in the Blood of Christ , and that they have need of being cloathed with the Righteousness of Christ : They also find that they have need that Christ should make Intercession for them and that by him ( of Necessity ) they must approach God , and present their Prayers and Services to him : But they do not so well see that they need that Christ should also be their Advocate . And the Reason thereof is this : They forget that their Adversary makes it his Business to accuse them before the Throne of God ; they consider not the long Scrowls , and many Crimes wherewith he chargeth them in the Presence of the Angels of God : I say this is the Cause that the Advocateship of Christ is so little considered in the Churches . Yea many that have been relieved by that Office of his , have not understood what thereby he has done for them . But perhaps this is to be kept from many till they come to behold his Face , and until all things shall be revealed , that Christ might have Glory given him in the next World for doing of that for them , which they so little thought of in this . But do not thou be content with this Ignorance , because the Knowledge of his advocating of it for thee , will yield thee present Relief . Study therefore thine own Weakness , the Holiness of the Judge , the badness of thy Cause , the Subtilty , Malice , and Rage of thine Enemy , and be assured that when-ever thou sinnest , by and by thou art for it accused before God at his Judgment-Seat . These things will as it were by way of Necessity instil into thy Heart the need that thou hast of an Advocate , and will make thee look , as to the Blood and Righteousness of Jesus Christ to justifie thee , so to Christ as an Advocate to plead thy Cause , as did holy Job in his Distresses , Job 16.21 . Vse 3. Thirdly , Is Christ Jesus not only a Priest of , and a King over , but an Advocate for his People ? Let this make us stand and wonder , and be amazed at his Humiliation and Condescention . We read of his Humiliation on Earth when he put himself into our Flesh , took upon him our Sins : And made them as his own unto Condemnation and Death . And to be an Advocate , is an Office reproachful to the malicious , if any Man be such an one for those that are base and unworthy . Yea , and the higher and more honourable the Person is that pleads for such , the more he humbles himself . The Word doth often , in effect , account him , now in Heaven as a Servant for us , and Acts of Service are Acts of Condescention . And I am sure some Acts of Service have more of that in them than some . And I think , when all things are considered , that Christ neither doth , nor can do any thing for us there , of a more condescending Nature than to become our Advocate . True , he glories in it but that doth not shew that the work is excellent in it self . It is also one of his Titles of Honour . But that is to ●●ew how highly God esteems of , and dignifies all his Acts , and tho this shall tend at last to the greatning of his Honour and Glory in his Kingdom , yet the Work it self is amazingly mean. I speak after the manner of Men : It is accounted so in this World : How ignoble and unrespectful doth a Man make himself , specially to his Enemy , when he undertaketh to plead a bad Cause , if it also happeneth to be the Cause of the base and unworthy . And I am sure we are every one so in our selves , for whom he is become an Advocate with the Father . True , we are made worthy in him , but that 's no thanks to us ; as to our selves , and our Cause , both are yet bad enough . And let us now leave off disputing , and stand amazed at his Condescention . He humbleth himself to behold things that are in Heaven , Psal. 113.4 , 5 , 6. and Men of old did use to wonder to think that God should so much stoop , as to open his Eyes to look upon Man , or once so much as to mind him , Job 14.1 , 2 , 3. Psal. 144.3 , 4. Job 7.17 . Psal. 8.4 . And if these be Acts that bespeak a Condescension , what will you count of Christ's standing up as an Advocate to plead the Cause of his People ? Must not that be much more so accounted . Oh the Condescention of Christ in Heaven ! While Cavillers quarrel at such kind of Language , let the Saints stay themselves and wonder at it , and be so much the more affected with his Grace . The Persons are base , the Crimes are base with which the Persons are charged , wherefore one would think , that has but the Reason to think , that it is a great Condescention of Christ now in Heaven to take upon him to be an Advocate for such a People : Specially if you consider the openness of this Work of Christ , for this thing is not done in a Corner . This is done in open Court. First , with an holy and just God : for he is the Judge of all , and his Eyes are purer than to behold Iniquity , yea his very Essence , and Presence is a consuming Fire , yet before , and with this God , and that f●● such a People , Jesus Christ the King will be an Advocate . For one mean Man to be an Advocate for the base , with one that is not considerable , is not so much : But for Christ to be an Advocate for the base , and for the base too under the basest Consideration , this is to be wondred at . When Bathsheba the Queen , became an Advocate for Adonijah unto King Solomon , you see how he flounced at her , for that his Cause was bad , And why , saith he , dost thou ask , Abishai , for Adonijah : Ask for him the Kingdom also , 1 Kin. 2.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. I told you before , that to be an Advocate , did run one upon Hazards of Reproach , and it may easily be thought that the Queen did blush when from the King her Son she received such a Repulse : Nor do we hear any more of her being an Advocate ; I believe she had enough of this . But oh ! this Christ of God , who himself is greater than Solomon , he is become an Advocate ; an Advocate with the Father , who is the eternally just , and holy , and righteous God : And that for a People with Respect to him far worse than could be Adonijah in the Eyes of his Brother Solomon . Majestly , and Justice are dreadful in themselves , and much more so when approached by any , specially when the Cause , as to matter of Fact , is bad that the Man is guilty of , who is concerned in the Advocateship of his Friend . And yet Jesus Christ is still an Advocate for us , an Advocate with the Father . Secondly , Consider also before whom Jesus Christ doth plead as an Advocate , and that is before or in the Presence and Observation of all the heavenly Host. For while Christ pleadeth with God for his People all the Host of Heaven stands by , on the right Hand and on the Left , Mat. 10.32 . And tho as yet there may seem to be but little in this Consideration , yet Christ , would have us know , and account it an Infinite Kindness of his to us , that he will confess , and not be ashamed of us before the Angels of his Father , Mark 8.38 . Angels are holy and glorious Creatures ; and in some Respect may have a greater Knowledge of the Nature and baseness of Sin than we , while here , are capable of , and so may be made to stand and wonder while the Advocate pleads with God for a People from Head to Foot cloathed therewith . But Christ will not be ashamed to stand up for us before them , though they know how bad we are , and what vile things we have done . Let this therefore make us wonder . Thirdly , Add to these how unconcerned , oft-times those are with themselves and their own desolate Condition , for whom Christ as an Advocate laboureth in Heaven with God. Alas the Soul is as far off of knowing what the Devil is doing against it at God's Bar , as David was when Saul was threatning to have his Blood , while he was hid in the Field , 1 Sam. 20.26 , 27 , 28 , 29 , 30 , 31 , 32. But O true Jonathan ! How didst thou plead for David ? Only here thou hadst the Advantage of our Advocate , thou hadst a good Cause to plead , for when Saul thy Father said David shall surely die : Thy Reply was , wherefore shall he be slain ? What evil hath he done ? But Christ cannot say thus , when he pleadeth for us at God's Bar , nor is our present Senselessness and unconcernedness about his pleading , but an Aggravation to our Sin. Perhaps David was praying while Jonathan was playing the Advocate for him before the King his Father : But perhaps the Saint is sleeping , yea , sinning more , while Christ is pleading for him in Heaven ! Oh! This should greatly affect us , this should make us wonder ; this should be so considered by us as to heighten our Souls to Admiration of the Grace and Kindness of Christ. Fourthly , join to these , the Greatness , and Gravity ; the highness and glorious Majesty of the Man that is become our Advocate , says the Text , 't is Jesus Christ , we have an Advocate with the Father , Jesus Christ. Now that he should become an Advocate , that he should embrace such an Imploy as this of his Advocateship , let this be a wonderment and so be accounted . But let us come to the fourth Use. Vse 4. Fourthly , Is it so , is Jesus Christ the Saviour also become our Advocate ? Then let us labor to make that Improvement of this Doctrine as tendeth to strengthen our Graces , and us in the management of them . Indeed this should be the Use that we should make of all the Offices of Christ , but let us at this time concern our selves about this . Let , I say , the poor Christian thus expostulate with himself . 1. Is Christ Jesus the Lord mine Advocate with the Father ? Then awake , my Faith , and shake thy self like a Gyant : Stir up thy self and be not faint : Christ is the Advocate of his People , and pleadeth the Cause of the poor and needy . And as for Sin which is one great stumble to thine actings , O my Faith , Christ has not only died for that as a Sacrifice , nor only carried his Sacrifice unto the Father into the holiest of all ; but is there to manage that Offering as an Advocate , pleading the efficacy and Worth thereof , before God against the Devil for us . Thus , I say , we should strengthen our Faith , for Faith has to do , not only with the Word , but also with the Offices of Christ. Besides , considering how many the Assaults are that are made upon our Faith , we find all little enough to support it against all the Wiles of the Devil . Christians too little concern themselves , as I have said with the Offices of Jesus Christ , and therefore their Knowledge of him is so little , and their Faith in him so weak . We are bid to have our Conversation in Heaven , and then a Man so hath , when he is there in his Spirit by Faith observing how the Lord Jesus doth exercise his Offices there for him . Let us often by Faith go to the Bar of God , there to hear our Advocate plead our Cause , we should often have our Faith to God's Judgment-seat , because we are concerned there . There we are accused of the Devil , there we have our Crimes laid open , and there we have our Advocate to plead . And this is suggested in the Text , for it saith , we have an Advocate with the Father . Therefore thither our Faith should go for help and relief in the Day of our straits . I say we should have our Faith to God's Judgment-Seat and shew it there by the Glass of our Text what Satan is doing against , and the Lord Jesus for our Souls : we should also shew it how the Lord Jesus carries away every Cause from the Devil , and from before the Judgment-Seat , to the Comfort of the Children , the Joy of Angels , and the Shame of the Enemy . This would strengthen , and support our Faith indeed : And would make us more able than for the most part we are to apply the Grace of God to our selves . And hereafter to give more strong Repulses to Satan . 'T is easie with a Man , when he knows that his Advocate has overthrown his Enemy , at the King's Bench Bar , or Court of common Pleas , less to fear him the next time he sees him , and more boldly to answer him when he reneweth his Threats upon him . Let Faith then be strengthened from its being exercised about the Advocateship of Jesus Christ. Secondly , As we should make use of Christ's Advocateship for the strengthening of our Faith , so we also should make use thereof to the encouraging of us to Prayer . As our Faith is , so is our Prayer , to wit , cold , weak and doubtful if our Faith be so . When Faith cannot apprehend that we have access to the Father by Christ , or that we have an Advocate when charged before God for our Sins by the Devil , then we flag and faint in our Prayer : But when we begin to take Courage to believe , and then we do so when most clearly we apprehend Christ , then we get up in Prayer : And according as a Man apprehends Christ in his Undertakings , and Offices , so he will wrestle with and supplicate God. As suppose a Man believes that Christ died for his Sins , why then he will plead that in Prayer with God. Suppose also that a Man understands that Christ rose again for his Justification , why then he will also plead that in Prayer : But if he knows no further , no further will he go : But when he shall know that there is for him also an Advocate with the Father , and that that Advocate is Jesus Christ : And when the Glory of this Office of Christ shall shine in the Face of this Man's Soul ; Oh then he takes Courage to pray with that Courage he had not before , yea then is his Faith so supported and made strong that his Prayer is more fervent and importuning abundance . So that I say the Knowledge of the Advocateship of Christ is very useful to strengthen our Graces , and as of Graces in general so of Faith and Prayer in particular . Wherefore our Wisdom is so to improve this Doctrine that Prayer may be strengthened thereby . Thirdly , As we should make use of this Doctrine to strenghthen Faith and Prayer : So we should m●ke use of it to keep us humble . For the more Offices Christ executeth for us with the Father , the greater Sign that we are bad : And the more we see our badness the more humble should we be . Christ gave for us the Price of Blood , but that is not all . Christ as a Captain has conquered Death and the Grave for us , but that is not all . Christ as a Priest intercedes for us in Heaven , but that is not all : Sin is still in us , and with us , and mixes it self with what-ever we do ; whether what we do be religious or civil : For not only our Prayers and our Sermons , our Hearings , and Preaching and so ; but our Houses , our Shops , our Trades and our Beds are all polluted with Sin. Nor doth the Devil , our Night and Day Adversary , forbear to tell our bad Deeds to our Father , urging that we might forever be disinherited for this . But what should we now do if we had not an Advocate ? Yea , if we had not one who would plead in Forma Pauperis ; yea if we had not one that could prevail , and that would faithfully execute that Office for us ? Why we must die . But since we are rescued by him , let us , as to our selves , lay our Hand upon our Mouth , and be silent , or say , not unto us , Lord , not unto us , but to thy Name give Glory . And I say again , since the Lord Jesus is fain to run through so many Offices for us before he can bring us to Glory , O! How low , how little , how vile and base in our own Eyes should we be ? 'T is a Shame for a Christian to think highly of himself , since Christ is fain to do so much for him , and he again not at all able to make him Amends ; but some whose Riches consist in nothing but Scabs and Lice will yet have lofty looks . But are not they much to blame who sit lifting up of lofty Eyes in the House , and yet know not how to turn their Hand to do any things so , but that another , their betters , must come and mend their Work. I say is it not more meet that those that are such , should look , and speak , and act as such that declare their Sense of their Vnhandiness , and their Shame , and the like for their Unprofitableness ? Yea is it not meet that to every one they should confess what sorry ones they are ? I am sure it should be thus with Christians , and God is angry when it is otherwise . Nor doth it become these helpless ones to lift up themselves on high . Let Christ's Advocateship therefore teach us to be humble . Fourthly , as we should improve this Doctrine to strengthen Faith , to encourage Prayer , and to keep us humble : So we should make Vse of it to encourage to Perseverance ; that is , to hold on , to hold out to the end . For , for all those Causes the Apostle setteth Christ before us as an Advocate : There is nothing doth more discourage the truly Godly than the Sense of their own Infirmities ( as has been hinted at all along ) ; consequently , nothing can more encourage them to go on , than to think that Christ is an Advocate for them . The Services also that Christ has for us to do in this World , are full of Difficulty , and so apt to discourage : But , when a Christian shall come to understand that ( if we do what we can ) 't is not a failing either in Matter or Manner that shall render it wholly unserviceable , or give the Devil that Advantage as , to plead thereby to prevail for our Condemnation and Rejection ; but that Christ by being our Advocate saves us from our falling short , and also from the Rage of Hell : This will encourage us to hold on though we do but hobble in all our goings , and fumble in all our doings . For we have Christ for an Advocate in case we sin in the Management of any Duty . If any Man sin we have an Advocate with the Father , Jesus Christ the righteous . Let us therefore go on in all God's Ways , as well as we can for our Hearts , and when our Foot slips let us tell God of it , and his Mercy in Christ shall hold us up , Psal. 84.18 . Darkness , and to be shut up in Prison is also a great Discouragement to us ; But our Advocate is for giving us Light and for fetching us out of our Prison . True , he that Joseph chose to be his Advocate to Pharaoh remembred not Joseph but forgat him , Gen. 40.14 , 23. but he that has Jesus Christ to be his Advocate shall be remembered before God. He remembred us in our low Estate , for his Mercy endureth forever , Mich. 7.8 , 9 , 10. Psal. 136.23 . Yea , he will say to the Prisoners shew your selves , and to them that are in the Prison House go forth . Satan sometimes gets the Saints into the Prison , when he has taken them Captive by their Lusts , Rom. 7.23 . but they shall not be always there ; and this should encourage us to go on in godly Ways : For we must through many Tribulations enter into the Kingdom of Heaven . Obj. But I cannot pray , says one , therefore how should I persevere ? When I go to Prayer , instead of praying my Mouth is stopt : What would you have me do ? Well , Soul , tho Satan may baffle thee , he cannot so serve thine Advocate . If thou must not speak for thy self , Christ thine Advocate can speak for thee . Lemuel was to open his Mouth for the Dumb , to wit , for the Sons of Destruction , and to plead the Cause of the poor and needy , Prov. 31.8 , 9. If we knew the Grace of our Lord Jesus Christ so as the Word reveals it , we would believe , we would hope , and would , notwithstanding all Discouragements , wait for the Salvation of the Lord. But there are many things that hinder ; wherefore Faith , and Prayer , and Perseverance are made difficult things unto us . But if any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . And , God shall sight for you and you shall hold your Peace , was once a good Word to me , when I could not pray . Fifthly , As we should improve this Doctrine for the Improvement and Encouragement of these Graces : So we should improve it to the Driving of Difficulties down before us , to the getting of Ground upon the Enemy . Resist the Devil , drive him back ; this is it for which thy Lord Jesus is an Advocate with God in Heaven , and this is it for the Sake of which thou art made a Believer , on Earth , 1 Pet. 5.9 . Heb. 13.4 . wherefore has God put this Sword [ we have an Advocate ] into thy Hand , but to fight thy way through the World. Fight the good Fight of Faith , lay hold on eternal Life : And say I will go in the Strength of the Lord God : And since I have an Advocate with the Father Jesus Christ the righteous , I will not despair tho the Iniquity of mine Heels should compass me about , Psal. 49.5 . Vse 5. Fifthly , Doth Jesus Christ stand up to plead for us with God , to plead with him for us against the Devil . Let this teach us to stand up to plead for him before Men , to plead for him against the Enemies of his Person and Gospel . This is but reasonable : For if Christ stands up to plead for us , why should not we stand up to plead for him ? He also expecteth this at our Hands , saying , who will rise up for me against the evil Doers ? Who will stand up for me against the Workers of Iniquity ? The Apostle did it and counted himself engaged to do it , where he saith he preached the Gospel of God with much Contention , 2 Thes. 2.2 . Nor is this the Duty of Apostles , or Preachers only , but every Child of God should earnestly contend for the Faith once delivered to the Saints , Jud. 3. And , as I said , there is Reason why we should do this . He standeth for us : And if we 1. Consider the Disparity of Persons , to plead , it will seem far more reasonable . He stands up to plead with God , we stand up to plead with Men. The Dread of God is great , yea greater than the Dread of Men. 2. If we consider the Persons pleaded for : He pleads for Sinners , for the inconsiderable , vile , and base : We plead for Jesus , for the Great , Holy , and Honourable . 'T is an Honour for the Poor to stand up for the Great and Mighty : But what Honour is it for the Great to plead for the base ? Reason therefore requireth that we stand up to plead for him , tho there can be but little rendered why he should stand up to plead for us . 3. He standeth up to plead for us in the most Holy Place , tho we are vile : And why should we not stand up for him in this vile World , since he is holy ? 4. He pleads for us though our Cause is bad , why should not we plead for him since his Cause is good ? 5. He pleads for us against fallen Angels , why should we not plead for him against sinful Vanities ? 6. He pleads for us to save our Souls , why should not we plead for him , to sanctifie his Name ? 7. He pleads for us before the Holy Angels , why should not we plead for him before Princes ? 8. He is not ashamed of us , tho now in Heaven , why should we be ashamed of him before this Adulterous and sinful Generation ? 9. He is unwearied in his pleading for us , why should we faint and be dismayed while we plead for him ? My Brethren , is it not reasonable that we should stand up for him in this World ? Yea , is it not Reason that in all things we should study his Exaltation here since he in all things contrives our Honour , and Glory in Heaven ? A Child of God should study in every of his Relations to serve the Lord Christ in this World , because Christ by the Execution of every one of his Offices seeks our Promotion hereafter . If these be not sufficient Arguments to bow us to yield up our Members , our selves , our whole selves to God , that we may be Servants of Righteousness unto him : Yea if by these and such like we are not made willing to stand up for him before Men ; 't is a Sign that there 's but little , if any of the Grace of God in our Hearts . Yea , further that we should have now , at last , in Reserve , Christ as authorized to be our Advocate to plead for us , for this is the l●st of his Offices for us while we are here : And is to be put in practice for us when there are more than ordinary Occasions . This is to 〈…〉 we say , at a dead lift . Even then 〈…〉 a Christian is taken for a Captive : Or when he sinks in the mire where is no standing ; or when he is cloathed in filthy Garments ; or when the Devil doth desperately plead against us our evil Deeds ; or when by our Lives we have made our Salvation questionable , and have forfeited our Evidences for Heaven : And why then should not we have also in reserve for Christ ? And when Profession , and Confession , will not do : When Loss of Goods and a Prison will not do : When Loss of Country and of Friends will not do : Then to bring it in ; then to bring it in as the Reserve , and as that which will do : To wit , willingly to lay down our Lives for his Name , Isa. 24.15 . Joh. 21.19 . and since he doth his part without grudging for us , let us do ours with rejoicing for him . Vse 6. Sixthly , Doth Jesus Christ stand up to plead for us and that of his meer Grace and Love ? Then this should teach Christians to be watchful and wary how they sin against God. This Inference seems to run Retrograde ; but whoso duly considers it will find it fairly fetch'd from the Premises . Christianity teaches Ingenuity , and aptness to be sensible of Kindnesses , and doth instruct us to a lothness to be over-hard upon him from whom we have all a free-cost , Shall we sin that Grace 〈◊〉 abound ? God fo●bid . Shall we do evil 〈◊〉 good may come ? God forbid . Shall we sin 〈◊〉 cause we are not under the Law , but under Grace ? God forbid , Rom. 6.1 , 2 , 15. It is the most disingenious thing in the World not to care how chargeable we are to that Friend that bestows all upon us gratis . When Mephibosheth had an Opportunity to be yet more chargeable to David , he would not , because he had his Life and his All from the meer Grace of the King , 2 Sam. 19.24 , 25 , 26 , 27 , 28. also David thought it too much for all his Houshold to go to Absalom's Feast b●cause 't was made of free-cost . Why , Christ is our Advocate of free-cost , we pay him neither Fee nor In-come for what he doth , nor doth he desire ought of us , but to accept of his free doing for us thankfully . Wherefore let us put him upon this Work as little as may be , and by so doing we shall show our selves Christians of the right make and stamp . We count him but a Fellow of a very gross Spirit , that will therefore be lavishing of what is his Friends , because 't is prepared of meer Kindness for him . Esau himself was loth to do this , and shall Christians be disingenious ? I dare say , if Christians were sober , watchfu● and of a more self-denying Temper , they need not put the Lord Jesus to that to which for the want of these things they do so often put him . I know he is not unwilling to serve us , but I know also that the ●●ve of Christ should constrain us , to live 〈…〉 Selves but to him that loved us , 〈…〉 us , and rose again , 2 Cor. 5.14 . we 〈◊〉 do that which is naught too much 〈◊〉 then when we watch and take care what we can to prevent it . Our Flesh , when we do our utmost Diligence to resist it , will defile both us and our best Performances . We need not lay the reins on its Neck , and say what care we , the more Sin the more Grace , and the more we shall see the Kindness of Christ , and what Virtue there is in his Advocates Office to save us . And should there be any such here I would present them with a Scripture or two . The first is this , Do ye thus require the Lord , O foolish People and unwise ? Deut. 32.6 . and if this gentle check will not do , then read the other , Shall we say , let us do evil that good may come ? their Damnation is just , Rom. 3.8 . besides , as nothing so swayeth with us as Love , so there is nothing so well pleasing to God as it . Let a Man love , tho he has Opportunity to do nothing , 't is accepted of the God of Heaven : But where there is no Love , let a Man do what he will , it is not at all regarded , 1 Cor. 13.1 , 2 , 3. Now to be careless , and negligent , and that from a supposed Understanding of the Grace of Christ in the Exercise of his Advocateship for us , in Heaven , is as clear a Sign as can be that in thy Heart there is no Lov● 〈◊〉 ●●rist , and that consequently thou ar● 〈◊〉 nothing instead of being a Chri●●●●● 〈…〉 . Talk then 〈◊〉 thou wilt , and profess never so large●● , 〈◊〉 ●ist is no Advocate of thine , nor shalt thou , thou so continuing , be ever the better for any of those Pleas that Christ at Gods Bar , puts in against the Devil , for his People . Christians , Christ Jesus is not unwilling to lay out himself for you in Heaven , nor to be an Advocate for you in the Presence of his Father : But yet he is unwilling that you should render him evil for good ; I say that you should do so by your remissness and carelesness . For want of such a thinking of things , as may affect you Hearts therewith . 'T would be more comely in you , would please him better , would better agree with your Profession , and also better would prove you gracious , to be sound in the Power and Nature of these Conclusions . How shall we that are dead to sin live any longer therein ? Rom. 6.2 . Col. 3.1 , 3 , 5 , 6 , If ye be risen with Christ seek those things that are above where Christ sitteth at the right Hand of God. For ye are dead and your Life is hid with Christ in God. Mortifie therefore your Members which are upon the Earth ; Fornication , Vncleanness , inordinate Affection , Evil Concupiscence , and Covetousness which is Idolatry , for which things sake the Wrath of God cometh upon the Children of Disobedience . I say 't would be more comely for Christians to say , we will not sin , because God will pardon , we will not commit Iniquity , 'cause Christ will advocate for us : I write unto you that you sin not , tho if any Man sins we have an Advocate with God the Father . Why the brute will conclude , I will not do so 'cause my Master will beat me : I will do thus , for then my Master will love me : And Christians should be above Men , brutish Men. And for a Conclusion as to this , let me present you with three Considerations . 1. Know , that it is the Nature of Grace , to draw holy Arguments to move to goodness of Life , from the Love and Goodness of of God : But not thence to be remiss , 1 Cor. 5.14 . 2 Know therefore that they have no Grace that find not these Effects of the Discoveries of the Love and Goodness of God. 3. Know also that among all the Swarms of Professors that from Age to Age make mention of the Name of Christ , they only must dwell with him in Heaven that depart from Iniquity and are zealous of good Works , 2 Tim. 2.19 . He gave himself for these , Tit. 2.11 , 12 , 13 , 14 not that they were so antecedent to this Gift : But those that he hath redeemed to himself , are thus sanctified by the Faith of him , Acts 26.18 . Seventhly , Is it so ? Is Jesus Christ an Advocate with the Father for us ? Then this should encourage strong Christians to tell the weak ones , where , when they are in their Temptations and Fears through Sin , they may have one to plead their Cause . Thus the Apostle doth , by the Text ; and thus we should do one to another . Mark , he telleth the weak of an Advocate . My little Children , I write unto you , &c. Christians , when they would comfort their dejected Brethren talk too much at rovers , or in generals : They should be more at the Mark. A Word spoke in season , how good is it ? I say , Christians should observe and enquire that they may observe , the Cause or ground of their Brothers Trouble ; and having first taken Notice of that , in the next place consider under which of the Offices of Jesus Christ this Sin or Trouble has cast this Man ; and so labour to apply Christ in the Word of the Gospel to him . Sometimes we are bid to consider him as an Apostle , and High Priest , and sometimes as a fore - runner and an Advocate . And he has , as was said afore , these divers Offices with others that we by the Consideration of him might be relieved under our manifold Temptations . This , as I said , I perceive John teaches us here , as he doth a little before of his being a Sacrifice for us ; for he presenteth them that after Conversion shall sin , with Christ as an Advocate with the Father . As who should say , my Brethren are you tempted , are you accused , have you sinned , has Satan prevailed against you ? We have an Advocate with the Father , Jesus Christ the righteous . Thus we should do , and deliver our Brother from Death , there is nothing that Satan more desires than to get good Men into his Sive to sift them as Wheat that if possible he may leave them nothing but bran , no Grace , but the very husk and shell of Religion : And when a Christian comes to know this , should Christ as Priest , or Advocate be hid from him , what could bear him up ? But let him now remember and believe that we have an Advocate with the Father , Jesus Christ the righteous , and ●e forthwith conceiveth Comfort . For an Advocate is to plead for me according as has been shewed afore , that I may be delivered from the Wrath and Accusation of my Adversary , and still be kept safe under Grace . Further , by telling of my Brother that he hath an Advocate : I put things into his Mind that he has not known , or do bring them to Remembrance which he has forgot : To wit , that tho he hath sinned he shall be saved in a way of Justice . For an Advocate is to plead Justice and Law , and Christ is to plead these for a Saint that has sinned : Yea so to plead them that he may be saved : This being so , he is made to perceive that by Law he must have his Sins forgiven him : That by Justice he must be justified . For Christ as an Advocate pleadeth for Justice , Justice to himself , and this Saint is of himself , a Member of his Body , of his Flesh and of his Bones . Nor has Satan so good a Right to plead Justice against us tho we have sinned , that we might be damned , as Christ has to plead it tho we have sinned that we might be saved . For Sin cannot cry so loud to Justice , as can the Blood of Christ : And he pleads his Blood as Advocate by which he has answered the Law , wherefore the Law having nothing to object , must needs acquit the Man for whom the Lord Jesus pleads . I conclude this with that of the Psalmist . Surely his Salvation is nigh them that fear him , that Glory may dwell in our Land. Mercy and Truth are met together : Righteousness and Peace have kissed each other . Truth shall spring out of the Earth , and Righteousness shall look down from Heaven : Yea the Lord shall give that which is good , and our Land shall yield her Increase . Righteousness shall go before him , and shall lead us the Way of his Steps . Vse 8. Eighthly , But what is all this to you that are ●ot concerned in this Privilege ? The Children indeed have the Advantage of an Advocate , but what is this to them that have none to plead their Cause ? Jer. 30.12 , 13. They are as we say left to the wide World , or to be ground to Powder between the Justice of God and the Sins which they have committed . This is the Man that none but the Devil seeks after , that is pursued by the Law , and Sin , and Death , and has none to plead his Cause . 'T is sad to consider the plight that such an one is in . His Accuser is appointed , yea ordered to bring in a Charge against him [ let Satan stand at his right Hand ] Ps. 109 6 , 7. in the Place where Accusers stand , And when he shall be judged let him be condemned , let there be none to plead for his Deliverance . If he cries or offereth to cry out for Mercy or Forgiveness [ let his Prayer become Sin : ] This is the Portion of a wicked Man. Terrors take hold on him as Waters , a Tempest stealeth him away in the Night , the East Wind carrieth him away , and he departeth , and as a Storm hurleth him out of his Place . For God shall cast upon him and not spare : he would fain free out of his Hand . Men shall clap their Hands at him and shall hiss him out of his Place , Job 27. ●0 , 21 , 22 , 23. And what shall this Man do ? Can he over-stand the Charge , the Accusation , the Sentence , and Condemnation ? No , he has none to plead h●s Cause . I remember that somewhere I have read , as I think , concerning one , who when he was carrying upon Mens Shoulders to the Grave , cried out as he lay upon the Bier , I am accused before the just Judgment of God ; and a while after , I am condemned before the just Judgment of God. Nor was this Man but strict as to the Religion that was then on Foot in the World , but all the Religion of the World amounts to no more than nothing , I mean as to eternal Salvation , if Men be denyed an Advocate to plead their Cause with God. Nor can any Advocate , save Jesus Christ the righteous , avail any thing at all : Because there is none appointed , but him to that Work , and therefore not to be admitted to enter a Plea for their Client at the Bar of God. Obj. But some may say there is God's Grace , the Promise , Christ's Blood , and his second Part of Priesthood now in Heaven : Can none of these ●everally , nor all of them jointly save a Man from Hell , unless Christ also become our Advocate ? Answer : All these , his Advocates Office not excluded , are few enough , and little enough to save the Saints from Hell ; For the righteous shall scarcely be saved , 1 Pet. 4.18 . There must then be the Promise , God's Grace , Christ's Blood , and him to advocate too , or we cannot be saved . What 's the Promise , without God's Grace , and what 's that Grace without a Promise to bestow it on us ? I say what Benefit have we thereby ? Besides , if the Promise , and God's Grace without Christ's Blood would have saved us , wherefore then did Christ die ? Yea , and again I say , if all these without his being for us an Advocate , would have delivered us from all those Disadvantages that our Sins and Infirmities would bring us to , and into ; surely in vain and to no purpose was Jesus made an Advocate . But , Soul , there is need of all , and therefore be not thou offended that the Lord Jesus is of the Father made so much to his , but rather admire and wonder that the Father and the Son should be so concerned with so sorry ●●ump of Dust and ashes as thou art . And I say again , be confounded to think that Sin should be a thing so horrible , of Power to pollute , to captivate and detain us from God , that without all this ado ( I would speak with Reverence of God and his Wisdom ) we cannot be delivered from the everlasting Destruction that it hath brought upon the Children of Men. But I say what is this to them that are not admitted to a Privilege in the Advocates Office of Christ ? Whether he is an Advocate or no the Case to them is the same . True , Christ as a Saviour is not divided : He that hath him not in all , shall have him in none at all of his Offices in a saving manner . Therefore he for whom he is not an Advocate , he is nothing , as to eternal Life . Indeed Christ by some of his Offices is concerned for the Elect , before by some of them he is . But such shall have the Blessing of them all before they come to Glory . Nor hath a Man ground to say Christ is here or there mine , before he hath ground to say he also is mine Advocate . Tho that Office of his as has been already shewed stands in the last place and comes in as a Reserve . But can any imagine that Christ will pray for them as Priest , for whom he will not plead as Advocate ? Or that he will speak for them , to God for whom he will not plead against the Devil ? No , no ; they are his own that he loveth to the end , Joh. 13. to the end of their Lives , to the end of their Sins , to the end of their Temptations , to the end of their Fears and of the Exercise of the Rage and Malice of Satan against them . To the end may also be understood , even until he had given them the Profit and Benefit of all his Offices in their due Exercise and Administration : But I say , what is all this to them that have him not for their Advocate ? You may remember that I have already told you that there are several who have not the Lord Jesus for their Advocate . To wit , those that are still in their Sins pursuing of their Lusts , those that are ashamed of him before Men , and those that are never otherwise but lukewarm in their Profession : And let us now for a Conclusion make further enquity into this matter . Is it likely that those should have the Lord Jesus for their Advocate to plead their Cause , who despise and reject his Person , his Word and Ways ? Or those either who are so far off from Sense of and Shame f●r Sin , that it is the only thing they hug and embrace ? True he pleadeth the Cause of his People , both with the Father and against the Devil , and all the World besides ; but open Profaneness , Shame of good , and without Heart or Warmth in Religion are no Characters of his People . It is irrational to think that Christ is an Advocate for , or that he pleadeth the Cause of such , who in the self same Hour and before his Enemies are throwing dirt in his Face , by their profane Mouths and unsanctified Lives and Conversations . If he pleads as an Advocate for any , he must plead against Satan for them , and so consequently must have some special bottom to ground his Plea upon : I say a bottom better than that upon which the carnal Man stands . Which bottom is , either some special Relation that this Man stands in to God , or some special Law he hath Privilege by : That he may have some ground for an Appeal if need be , to the Justice and Righteousness of God : But none of these things belong to them that are dead in Trespasses and Sins . They stand in no special Relation to God ; they are not privileged by the Law of Grace . Obj. But doth not Christ as Advocate plead for his Elect , tho not called as yet ? Answ. He died for all his Elect , he prayeth for all his Elect as a Priest : But as an Advocate he pleadeth only for the Children , the called only . Satan objecteth not against God's Election , for he knows it not : But be objecteth against the called , to wit , whether he be truly godly or no , Job 1.9 , 10. Zech 3. or whether they ought not to die for their Transgressions . And for these things he has some colour to frame an Accusation against us : ( And now 't is time enough for Christ to stand up to plead , ) I say for these things he has some Colour to frame a Plea against us , for there is Sin and a Law of Works , and a Judge too that has not respect of Persons . Now to overthrow this Plea of Satan is Jesus Christ our Advocate : Yea to overthrow it by pleading Law and Justice , and this must be done with respect to the Children only . My little Children , I write unto you that ye sin not : And if any Man sin , we have an Advocate with the Father , Jesus Christ the righteous . FINIS . ERRATA . PAge 31 Line 22 for acknowledgeth read acknowledged , p. 65 l. 13 f. your r. you , p 70. l. 2 r. his Office is , p , 77. l 19 f. world r. word , p. 87 l. 13 f. deferrs r. defers , p. 102 l. 24 f groundess r. groundless , p. 108 l. 15 f. thes v. the , p. 118. l. 27 f. affliction r. affection . p. 127 l. 10 f. matter r. water . A Catalogue of Books Printed for and sold by Dorman Newman , at the Sign of the Kings Arms in the Poultrey . THere is likewise Published by this Author , An useful Book entitled , The Holy War , made by Christ upon the Devil for the regaining of Man , or the losing and taking again of the Town of Man-Soul . The Pilgrims Progress from this World to that which is to come , delivered in the Similitude of a Dream , wherein is discovered the manner of his setting out , his dangerous Journey , and safe Arrival at the desired Country , the First part . Price 1 s. The Pilgrims Progress from this World to that which is to come , the Second part , delivered in the Similtude of a Dream , wherein is set forth the manner of the setting out of Christians Wife and Children , their dangerous Journey , and safe Arrival at the desired Country . Price 1 s. A Treatise of the Fear of God , shewing what it is , and how distinguished from that which is not so . Also whence it comes . Who has it . What are the effects . And what the Privileges of those that have it in their Hearts . Price 1 s. 6 d. The Life and Death of Mr. Badman , presented in a familiar Dialogue between Mr. Wiseman and Mr. Attentive . Price 1 s. 6 d. The Doctrine of the Law , and Grace unfolded , or a discourse touching the Law and Grace , the Nature of the one , and the Nature of the other , shewing what they are , as they are the two Covenants , and likewise who they be , and what their conditions are , that be under either of these two Covenants . Very easie to be read , and as easie to be understood by those that are the Sons of Wisdom , the Children of the Second Covenant . Price 1 s. 6 d. Grace abounding to the chief of Sinners . Or a brief and faithful Relation of the exceeding Mercy of God in Christ to his poor Servant John Bunyan . Namely in his taking him out of the Dunghil , and Converting of him to the Faith of his Blessed Son Jesus Christ. Here is also particularly shewed what sight of , and what trouble he had for sin , and also what various Temptations he hath met with , and how God hath carried him through them . Corrected , and much inlargged in this Edition . Price 1 s. Questions about the Nature and perpetuity of the Seventh Day-Sabbath , and proof that the First day of the Week is the true Christian Sabbath . Price 6 d. A Book for Boys and Girls , or Country Rhimes for Children . Price 6 d. Sighs from Hell , or the Groans of a damn'd Soul. Come and welcome to Jesus Christ. A Discourse upon the Pharisee and Publican . Seasonable Counsel or Advice to Sufferers . The barren Fig-tree . The Greatness of the Soul. A Discourse of Prayer ; or I will pray with my Spirit and with my Understanding also . Questions about the Nature and Perpetuity of the Seventh-day-Sabbath . The Holy City ; or the Heavenly Jerusalem . The Advocateship of Jesus Christ. His four last things , Death , Judgment , Heaven and Hell. The Present State of his Majesties Isles and Territories in America , viz. Jamaica , Barbadoes , S. Christophers , M●vis , Antego , S. Vincent , Dominica , New-Jersey , Pensilvania , Monserat , Anguilla , Bermudas , Carolina , Virginia , New-England , Tobago , New-Found-Land , Mary-Land , New-York . With New Maps of every Place . Together with Astronomical Tables , which will serve as a constant Diary or Calendar , for the use of the English Inhabitants in those Islands ; from the Year 1686 , to 1700. Also a Table by which , at any time of the Day or Night here in England , you may know what Hour it is in any of those parts . And how to make Sun Dials fitting for all those places . Choice and Practical Expositions on the Ten Commandments preached by James Durham , late Minister in Glasgow . A Golden Key to open hidden Treasure , or several great points , which referr to the Saints present blessedness , and their future happiness ; with the resolution of several Important questions . The Active , and Passive obedience of Christ , Vindicated and Improved ; two serious , and singular pleas which all sincere Christians may safely make to all those ten Scriptures which speak of the General , and particular Judgment that must certainly pass on all , &c. The 1 st . and 2 d. part by Tho. Brooks late preacher of the Gospel at St. Margaret new Fish street . A Collection of Sermons preached at the Morning Lecture in Southwark and else-where , by Nicholas Blakie . The Morning seeker , shewing the benefit of being good betimes , with directions to make sure work about early Religion , by John Ryther . The Interest of Reason in Religion , with the Import and use of Scripture Metaphors , and the matter of union between Christ and believers , with reflections on several late writings , especially , Mr. Sherlock's discourse concerning the knowledge of Christ modestly enquired into and stated by R. Ferguson . The Works of Mr. James Janeway containing these six following Treatises , Heaven upon Earth , or the best friend in the worst of times ; Death unstung , A Sermon preached at the Funeral of Tho. Moseley , an Apothecary , with a Narrative of his life and death ; also the manner of Gods dealing with him before and after his conversion . A Sermon preached at the Funeral of Tho. Savage : Invisible realities demonstrated in the Holy life and Triumphant death of Mr. John Janeway ; his Legacy to his friends containing 27. famous Instances of Gods Providences in , and about Sea dangers and deliverances , with a Sermon on that subject . Life in God's favour , a seasonable discourse in Death-threating times , being the substance of sundry Sermons on Psal. 30.5 . In his favour is Life . By O. Haywood Minister of the Gospel . A call to prayer , in two Sermons on that subject : lately preached to a Country Auditory , with an account of the Principles and Practices of the Quakers in matter of prayer subjoined , wherein is shewed that the Quakers religion is much wanting in prayer , and they themselves grosly guilty in not calling upon God , and of Fathering much impiety on the Spirit of God , alledging him in defence of their prayer-less cause . Quakerism Subverted , being a further discovery and confutation of the Gross Errors of the Quakers , Published and maintained by Will. Penn , and others of that Sect. A warning to Souls to beware of Quakers and Quakerism , by occasion of a late dispute at Early in Cheshire , all three written by John Cheyney Minister of the Gospel . Gospel remission , or a Treatise shewing , that true blessedness consists in Pardon of sin , wherein is discovered the many Gospel-Mysteries therein contained , the glorious effects proceeding from it , great mistakes made about it , the true Signs and Symptoms of it ; Way and means to obtain it ; by Jeremiah Burrough . A Protestants resolution , shewing his reasons why he will not be a Papist , digested into so plain a method of Question and Answer , that an ordinary Capacity may be able to defend the Protestant Religion against the most cunning Jesuit or popish Priest. Mr. Wadsworth's Legacy , being his serious exhortation to an Holy Life : Or a plea for the absolute necessity of Inherent Righteousness , in those that hope to be saved . The triumphs of Gods revenge against the crying and execrable sin of murther , expressed in 30 several Tragical Histories , to which is added , Gods revenge against the abominable sin of Adultery . A Token for Children , being an exact account of the Conversion , Holy and Exemplary lives and joyful deaths of several young Children , in 2 parts . By James Janeway Minister of the Gospel . FINIS . Notes, typically marginal, from the original text Notes for div A30214-e6260 How Christ manages the Office of an Advocate . The Necessity of Christ's being an Advocate . Spoke of Cyrus a Type of Christ. 
A31115	----	[Antiteichisma], or, A counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of Jesus, or, The exaltation of his person and name by God and us in ten tracts against Jewes, Turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by Tho. Barton ... ; wherein is added A tryall thereof. Barton, Thomas, 1599 or 1600-1682 or 3. 1643 Approx. 294 KB of XML-encoded text transcribed from 58 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A31115 Wing B996 ESTC R21325 12119382 ocm 12119382 54419 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31115) Transcribed from: (Early English Books Online ; image set 54419) Images scanned from microfilm: (Early English books, 1641-1700 ; 242:E87, no 12) [Antiteichisma], or, A counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of Jesus, or, The exaltation of his person and name by God and us in ten tracts against Jewes, Turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by Tho. Barton ... ; wherein is added A tryall thereof. Barton, Thomas, 1599 or 1600-1682 or 3. [8], 249, [1] p. Printed by R.C. for Andrew Crooke ..., London : 1643. Imperfect: special title page for A tryall: Apodeixis tou antiteichismatos. London : Printed by Thomas Purslow for Andrew Crooke, 1643, is lacking on filmed copy. 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Jesus Christ -- Name. 2006-04 TCP Assigned for keying and markup 2006-07 SPi Global Keyed and coded from ProQuest page images 2007-02 Robyn Anspach Sampled and proofread 2007-02 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion ΑΝΤΙΤΕΙΞΙΣΜΑ , OR , A Counter-scarfe prepared Anno 1642. for the eviction of those Zealots , that in their Workes defie all externall bowing at the Name of JESUS . OR , The Exaltation of his Person and Name , by God and us , in Ten Tracts , against Jewes , Turkes , Pagans , Heretickes , Schismatickes , &c. that oppose both , or either . By THO. BARTON Master of Arts in OXFORD , and now Rector of Westminston in Suffex . Whereto is added a tryall thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal . 111.9 . Utilitas proximo : Gloria Deo. LONDON , Printed by R. C. for Andrew Crooke , and are to be sold at his shop at the signe of the Greene Dragon in Saint Pauls Church-yard , 1643. TO THE SACRED MAIESTY OF THE Most High , Mighty , and Illustrious Prince CHARLES , By the Grace of God , King of Great Britaine , France , and Ireland , Defender of the Faith , &c. Dread Soveraigne , I Have beheld with regard the crucifying of our Saviour in his name , and the shamefull handling of his Church for not assenting to the act . A Paper-statue is extant of both , and Dedicated to a Member in Your House of Commons . Against it my pen adventures . Whereto Conscience bindes , thither I tend . No clouds of horrour shall frighten my obedience from God and the King. Acknowledging therefore your Majesties Supremacy , the next under Christ , I appeale unto Caesar . At the footestoole of your Sacred Throne , Mercy may be had in Iudgement . Who hold this against any right , I sue not to them for pardon . That is one way , I am sure , and enacted too , to strangle the independent Monster . An evill daily felt : and let me not live to pray , if I pray not God heartily for the Reformation . My Petition to your most Excellent Majesty humbly begges a gracious acceptance of this Primetiall , and the forgivenesse of such presumption . The Almighty settle peace , continue the Gospell , and prosper both : Both under your Majesties Highnesse , and your Highnesse Progeny , till Christ come in power and glory . Most loyall to Your Majesty , and obedient to the Church , THO. BARTON , TO THE HONORABLE THE KNIGHTS , CITIZENS , AND Burgesses of the House of Commons Assembled in PARLIAMENT . Most Renowned Worthies , THis Antiteichisma stands under high Protection fortified . Opposition it had , and shall have still . But your honour advanceth Truth , and nothing more . Nothing hath beene more obscured is seene , and how . Age doth not , cannot wrinckle her . Where the clouds of Sophistry be dispelled , her Face shines with beauty . To begin this beliefe , J published this . The common charmes of superstition take not me . Whereat J aime , the marke is hit . J beseech you embolden me , and I can speake plaine . Whilest the close followers of Truth and Peace are pursued , the two sacred Sisters be forced by Humorists . And so impetuously , as if their being present were the present being of incendiaries . A strange Paradiastole : observe it , I have done . Be You ever under the divine influence , and J the humblest of your Servants , THO. BARTON . To the Reader . WHo will correct , not desame ? I feare not the Learned and Judicious . Dis-favour of the Vulgar hath little force to hurt . The Schismaticall may lay his will , or me by . Momus goes chocking hence , and Zoilus chafes himselfe unto madnesse . If any one thinke here is no good , let him looke , and finde . He that gets by , hath fully repaid me . To him that proves so thankfull , I give all ; that doth not , nothing . T. B. Errata . PAg. 3. l. 9. read intention , p. 10. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 17. l. 13. r. for , p. 26. l. 27. r. earth , p. 32. l. 7. r. fist , p. 52. l. 5. r. Helcesaits , p. 56. l. 36. r. they , p. 70. l. 7. r. in it . p. 71. l , 24. r. faith , p. 76. l. 24. r. confesse , p. 90. l. 34. r. the eleventh , p. 100. l. 31. r. that . ΑΝΤΙΤΕΙΞΙΣΜΑ , OR , A counterscarfe , prepared Anno 1642. for the eviction of those Zealots that in their Workes defie all externall bowing at the Name of JESUS . Tract . I. PHIL. 2.9 , 10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 9. Wherefore also God hath highly exalted him , and given him a Name above every Name : 10. That at the Name of Jesus , every Knee should bow , of things in heaven , and in earth , and under the earth . 11. And the every tongue should confesse , that Jesus Christ is Lord , to the glory of God the Father . THE Apostle , in the five first verses of this Chapter , makes an adjuring proposall to the Philippians , and in them to us . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Proposition is , that mutuall love be in all humility zealously preserved in the Church . To settle this , observe the vehemency of his charge . If ye will have any , or will that I shall have any comfort in Christ ; If ye will partake , or will have me partake of the goods in the Church ; If ye will be joyfull , or will that my joy should be full in the unity of the Spirit ; If ye have any pity one to another , or piety toward me , ver . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be of like minde , keepe love without dissimulation , ver . 2. With all meeknesse preferre one another , ver . 3. Looke one upon another affectionately , and inflame my affections toward you by doing what I command , ver . 4. Having thus induced what he would , Saint Paul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next , prepare them to receive the force of his argument . Ye all inspect one Saviour , are all called Christians ; why will ye be distracted ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let the same minde be in you which was in Christ Jesus , ver . 5. In the sixe following verses is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the confirmation it selfe illustrated , ab exemplo , in the person of Christ . First , by his Divine Majesty before his incarnation , ver . 6. Secondly , by his humiliation at the assumption , and after , unto the end of his passion , ver . 7 , 8. Thirdly , by his exaltation at , and after his resurrection , ver . 9 , 10 , 11. Did the eternall Sonne of God so much for us ? and shall not we doe any thing for his sake ? How obedient was he to his Father ? may his adopted then be immorigerous ? Was not he exalted after his humility , that we might be advanced through him ? and shall not we be humbled now before him , by whom we hope to be glorified ? If this hope be in us , in us is charity ; in charity humiliated we will doe all things , endure all things , waiting with patience for the appearing of our Lord Jesus . Having seene the scope of the Apostle , we descend into the particulars of the Text. These three verses denote to us , that whom God exalted , we must , and for the same cause extoll our Saviour . The generall Parts are two . First , Summum ▪ Opus , the highest worke . Exaltatio personae , & exaltatio nominis , the exaltation of his person , and the exaltation of his name . Either of them by God , and by us either . By God in the 9. verse , Wherefore also God hath highly exalted him , and given him a Name above every Name . And by us in the 10 , & 11. verses . That at the Name of Jesus every knee should bow , of things in heaven , and in earth , and under the earth . And that every tongue should confesse that Jesus Christ is Lord. Secondly , finis summus , the highest end ; Gloria Dei , the glory of God. All that is done , is to the glory of God the Father . Both are raised on sure ground . There is a propter quod at the entrance to tell us that . A supernaturall conjunction , and a supernaturall effect . God and man in one to set at unity God and man. For the union and for our salvation ; therefore God hath highly exalted him . We have now gained these praecognita ; God is prime efficient in the exaltation , we subservient ; God and man the materiall cause , the union the formall ; Our Salvation the next finall , and the glory of God the last . The formall , and the finall first in execution , are first in hand . The efficient ; and materiall will be next ; The subservient after ; But the first intension in execution last . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wherefore also . The two first words , wherefore , and also , are , as the most reverend and learned Bishop Andrewes said , the Axis , and Cardo , the very point whereupon the whole Text turneth . It concernes us then to be wary here . For if we mistake this , we run into a Labyrinth of errors . In the Text there is a cause preceding , but what this cause is , that is it . The Papist will have humanitatis meritum , his humility and obedience the meritorious cause of his glorification . Which if we grant , it may be thought that Christ had greater respect to himselfe , then of us . Secondly , it will be inferred that man may merit Divine honour . And thirdly , it may be denyed , that Christ had his clarification by nature , which is Arrianisme . The Fathers whom they urge , Ambrose , Hierome , Chrysostome , Augustine , Vigilius , Beda , &c. understand by merit , Viam , ordinem , & seriem perveniendi ad gloriam , the way and order of the eternall purpose unto glory . Meritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur opus per quod pervenitur ad honorem , quamvis gratuito destinatum & donatum , Merit figuratively is a meanes whereby that honour is obtained which was freely given , So Calvin , Polanus , Tilenus , Vorstius , &c. And who will ponder Saint Augustines words immediate to those Bellarmin citeth , shall find no other then merit abusively taken . That the Mediatour of God and men , the man Christ Jesus , saith he , might be glorified by the Resurrection , Prius humiliatus passione , he was first humbled in the passion . Non enim a mortuis resurrexisset , si mortuus non fuisset , for he had not risen from the dead , if he had not first beene dead . By his next words then , humilitas claritatis est meritum , humility is the merit of glory ; What intendeth he but that humility goes before glory , and glory followes humility ? Descend we but sixe lines , and he sets humility and glory in order , as the seed before the fruite . Most evident it is in Saint Luk. 24.26 . Christ ought to suffer , and so goe into glory . Propter quod , or the Wherefore in the Text , doth not tell us that Christs humility was the efficient of his exaltation , or his exaltation the reward merited by his obedience ; But declares the cause of his comming to and for us , and the going out of his submission , whereby he acquired glory . Or if you will , his humility is there propounded as an example unto us , that we might know how and by whom to obtaine glory , as in the Morall . For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be paralleled at Psal . 45.7 . Act. 20.26 . Heb. 3 7. 2 Pet. 1.10 . it is a note of consequence . And this Saint Athanasius , and Saint Cyrill have observed against the Arrians . No cause other of Christs exaltation was the prevening humility , unlesse that which is called sin● quâ non , as the race may be said to be the cause of attaining the bell . Indeed , Oportuit ut praecederet humilitas , a necessity there was that the humility of his passion should be before the height of his glorification , saith Saint Augustin . But we must find another cause of his exaltation , unlesse we will seeme to abet dangerous errours . The Text is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore also ; so is the Syriacke , so the Vulgar , and so doth Arias Montanus , Erasmus , Beza , &c. interpret . There is then another wherefore , or the same wherefore was before , either understood , or expressed . Looke we backe unto the 6. verse , and then forward unto this ; and tell how the Sonne of God came to be humbled . Amavit quem precio redemit , his love moved him to it , saith Tertullian . And his love gratia unionis , by the gracious dispensation , or the uniting of the divine and humane nature in one person , did it . The same that caused the Sonne of God to be humiliated , caused also the Sonne of man to be exalted . God could not be humbled , but by the humanity , nor man exalted but by the divinity . Nor did the humanity , or possibly could it , merit to be assumed into the Godhead . To be so assumed was that grace we terme the grace of union . Nor was this grace for himselfe , he wanted not our nature , but for us , we wanted him . Because he would doe good to us , he would doe it this way . And this way , that what was fittest for our remedy , one and the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , might dye in the one nature , and rise by the other , said Leo. Secondly , if at the former Verses demand be , why he was so humbled ? The Articles of our faith , and the Fathers according to the Scriptures , answer , Ex causa humanae salutis , that the whole obedience of Christ points out our salvation , as the efficient meritorious cause doth its proper effect . The propter quod of his humiliation tends to us ; propter nos & de nobis dictum est [ exaltavit & Donavit : ] and for us also is the propter quod of his exaltation , as Athanasius . In his owne person both , but for himselfe neither the one nor the other . So bountifull he , that whatsoever he did , was done to make us partakers of his excellencies , Mat. 20.28 . Surrexit Christus , exultet universus mundus , as Saint Augustin , for whom Christ dyed , let the whole world exult , now he is risen . He undertooke death , ne mori timeremus , that we might not feare to dye : oftendit resurrectionem ut nos posse resurgere confidamus , he rose that we also may be sure to rise , saith Gregory For us onely his humiliation , and his exaltation acquired in his person , merited for us onely . For us both , that we might give him the more glory . This is Ecclesiasticall and in primis , saith Athanasius . We deny therefore that Christs humiliation secundum carnem , as a worke of his humanity , was the propter quod , that merited his exaltation . But are positive that propter quod formale , the internall , impulsive , or formall cause , wherefore God highly exalted him , is the grace of union : And satisfaction being made by his death for us , that glory may be ours also is , propter quod finale , the externall impulsive , or first finall Wherefore of his exaltation . The Papist here slander us in saying , we allow not Christ to merit ought . For first our tenet is , that not for any thing in the flesh , but for the Word whereto the flesh is united , was the flesh exalted . Secondly , that God being made man , in the person of God and Man , was worthinesse to deserve over and over what we can conceive . Thirdly , that it is supercilious curiosity , wherein Scriptures are silent to define what Christ merited to himselfe . Fourthly , that it is expressed throughout the Testaments , old and new , that he had little or no regard of himselfe , but for us ; All that might be for our Salvation . Lastly , that the humility , and the glory being set downe in the eternall decree , the glorification followed the humiliation , suâ sponte , of its owne accord , or by the union necessarily . And this is held the principall reason , wherefore the man so humbled both might and ought to be so highly exalted . Bring these together , and the Lutherans , and Calvinists so well agree here , that who oppose in what follows , will be condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by that which went before . True Christians we referre the Wherefore in the Text , not to Christs being made obedient onely , but to the cause also of his humiliation . It was his charity there : He would be humbled unto , that we might be delivered from death . And his Charity here also : He would be exalted , that we through him might be glorified . Our freedome then from hell , and entrance into Heaven beginning at his love , have perfection after his obedience by his exaltation . His humiliation merited our exaltation , though not his owne . His owne was by the union , and not in any thing else measured unto him . We finde not why hee should merit any thing to himselfe , whose perfection wanted nothing that might be acquired by merit . This we know , it was decreed , that God should be inhumanated to dye , and rise againe for us . As inhumanated he dyed ; and is exalted as inhumanated . The flesh is the instrument of the Word , wherein it doth subsist . The flesh therefore subsisting in the person of the Sonne of God we determine the propter quod , or wherefore , why the Sonne of God did dye . The same subsistence , propter quod etiam , the wherefore also , why he is exalted . He dyed ; How ? As man ; Why ? For us . He is exalted ; How ? As man ; Why ? For us . For us then is the other propter quod , or Wherefore in the Text. Wherefore also God hath highly exalted him . Tract . II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God hath highly exalted him . WHerefore hath beene declared , we now are at the exaltation , and that first of the person by God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is agent ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , high exaltation , the worke ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole person of God and Man , the object . These three may not be separated : For none can super-exalt , save God , and none be super-exalted save Jesus . God is the onely powerfull , and Jesus the onely worthy . Before it was said , Christ humbled himselfe , ver . 7. but now it is God that exalts Christ . In the low estate the humane nature was very busie , but this high advancement must be a divine act onely . As God onely could never have dyed , so man onely could never have beene exalted . Man did nothing in the exaltation , God was all in all , Rom. 1.4 . The Originall is Emphaticall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God , which Christ was in his humiliation ; For he resumed his Soule by the same power , wherein he laid it downe , John 10.17 . Though the Scripture ascribes Christs exaltation to the Father , Acts 2.24 . yet doth not exclude the power of the Sonne . It sheweth , Essentiae & operationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the identity of essence and power in them : The very same God , which the Father , the Sonne and the Holy Ghost are , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God. The God which the Father is ; For God the Father raised him from the dead , 2 Cor. 2.21 . and set him at his right hand , Act. 2.33 . The God , which the Sonne is ; For God the Sonne raised againe the Temple of his body , John 2.19 . ascended into heaven , John 3.13 . and is set downe at the right hand of the throne of God , Heb. 12.2 The God , which the Holy Ghost is ; For God the Holy Ghost shall quicken us , Rom. 8.11 . with the same Spirit was Christ annointed above his fellowes , Psalm . 45.7 . and beyond measure , John 3.34 . The exaltation then is a worke of the whole Trinity undivided , and essentially common to the three persons . Not that it is essentiall ; for then the Father , and the Holy Ghost must be exalted , and not the Sonne onely . But the worke is personall , because terminated in the person of the Sonne of God. The Father and the Holy Ghost did exalt , but neither the Father , nor the Holy Ghost is the person exalted . It is the reall distinction of the persons makes this distinction reall . This is the Symphony of the Church ; the Fathers in all the Councels expound it thus , and so ● s it understood in the Articles of our Faith. One and the same God in three persons exalting , and yet not three but one exalted person . The God it was is proved , but what the God did , would be declared . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Apostle , that is , multiplicavit sublimitatem , he multiplyed his sublimity , as the Syriacke : he exalted him , as the Vulgar : super-exalted , as Arias Montanus : insummam extulit sublimitatem , he lifted him up unto the height of all heights , as Erasmus , Beza , &c. highly exalted , as our Translatours . We have here as the most reverend Bishop observed , a decompound , super-exaltavit , his exalting hath an ex , and a super , whence and whither his person was exalted . Whence ? From the Dungeon with Joseph , from the Den with Daniel , from the Whales belly with Jonas . Or if you will from the three extreames of his exinanition , Death , the Grave , and Hell. Whither ? To life , to Heaven , to the Throne of God. The full of his exaltation is his Resurrection , Ascension , and sitting downe in the highest glory . Three to three ; the highest three answer the three lowest . First he dyed , then was buryed , last of all descended into Hell : So at his exaltation , first he rose , then ascended , last of all sate downe at the right hand of the Father . The amends is full . For Death , Shame , and a death of shame in the former verse , he hath Life , Glory , and the life of glory in this . These all , and ever all ; For he is factus Dominus , made the Lord of life and glory . This last is ultimus gradus , the super , or that above , super quod non est super , above which there is nothing above . The day in deed of his Resurrection was the Feast of the first fruites , Levit. 23.10 . For then was the Passeover , and then in Canaan corne began to be ripe . The sheafe of first fruits was on that day , being the day after the Sabbath , brought to the Priest , and waved before the Lord , that the whole harvest might be sanctified . Christ was that day , primitiae dormientium , the first fruites of them that slept , 1 Cor. 15.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first begotten of the dead , Colos . 1.18 . Thenceforth was the whole lumpe sanctified . But on that day he had the first fruits onely ; had he therefore gone no higher , we could goe no further . An exaltation he had then , but his super-exaltation forty dayes after . The stay he made was not from any defect in himselfe . To confirme the truth of his Resurrection was one cause , and to shew the glory of himselfe risen , another . The first , per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by frequent apparitions , and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by externall workes of humane nature . The second , per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by shewing himself in other formes , and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by suddaine vanishings . When his Disciples were informed , their Ministry consecrated ; when all was done that he would , he let them see , that though his humiliation had an usque , so farre , and no further , yet his Exaltation was higher and higher . Beyond the sight , and above our conceite . He was lifted up , Act. 1.9 . exalted to the right hand of God , Act. 2.33 . and the protomartyr Saint Stephen saw him standing there , Act. 7.56 . Non ubi verbum Deus ante non fuerat , not where the Word God never was , but where the Word made flesh sate not before , saith Ruffinus . That is his high Exaltation , and to it his Resurrection , and Ascension were the motions . Glorificatio Christi resurgendo , & Ascendendo completa est , by rising , and ascending he went into eternall glory . So high , ut nos desuper protegeret , that from above he may protect us below . Non ergo turbemur in terra , as Saint Augustine Preached , Our Saviour is in Heaven , we need not therefore be troubled on earth . We need not , if rising from sinne to Righteousnesse , we ascend in heart to Christ , that his Grace may descend on us to keepe our hearts still exalted unto him . The high exaltation of the Person is past , the Person exalted is next , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him . Him , that is , Christ ; not according to the one or the other nature scorsum , a part , but totam personam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole person of God and Man , according to both Natures . Indeed , In forma Dei semper suit , semper erit claritas ; in the forme of God ever was , ever will be clarity . One & the same without alteration . But if we consider with the Fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one reason of the Deity in and by it selfe , and another according to the dispensation , that may be said of the God-head in the personall union , which otherwise would derogate from God. As therefore Christ emptyed himselfe according to the Deity , in the former verses , so is he according to the Deity exalted here . He emptyed himselfe , non suis se viribus exercendo , as Novatianus , by vailing , and is exalted by manifesting the God-head in the flesh . The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a respect onely , and so is this . The Exaltation then according to the Deity is no accession thereto , a declaration onely of the high power , authority , and Majesty thereof , Rom. 1.4 . But though the Deity was not , could not , save in that respect , be exalted , yet the person of Christ according to the humane nature was highly exalted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , really , simply . For whatsoever is spoken of the one nature , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by communion betweene the parts and the whole truely predicate of the whole person . Highly therefore exalted properly as man , omne quod insirmum & fragile absolvendo , as Ruffinus , by deposing the assumed infirmities . For the humane nature wanted something in it selfe , though there was nothing wanting in the person wherein the flesh subsisted . It wanted , that through those wants the worke might be done ; when that was past , all those supernaturall excellencies were communicated to it , which might possibly stand with God and Man. The gifts of Christs body and soule are more , and more perfect then all other Creatures , Angels , and Men , can comprehend . Yet , as high as they be above , are not against nature . Nature still remaines created , and so in her essentials , that our flesh , and the seed of David , shall in celestiall glory reigne for ever and ever . The Majesty of Christ is not the same in both natures . Increated the one , created the other . No creature can be equall to the Creator . We extoll his humane nature to the height , but convert it not into God. God and Man as one Immanuel , we worship with one worship ; but not God as one , and Man as another . For then Christ must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common man like us , and partaker of Divine glory by grace , saies Cyrillus Alexandrinus . By the dispensation of union he hath this honour , but by this one adoration the natures are not confounded , nor by the two natures is the adoration doubled . Hold here , and erre not . For as Christ was exalted quoad loeum , in place out of the grave , above the earth , and from the earth , farre above all the Heavens , Ephes . 4.10 . So was he , quoad dignitatem , in dignity , above all rule , power , might , dominion , and every name that is named , not onely in this world , but also in the world to come , Ephes . 1.21 . Thus highly according to his humanity properly , and yet his proper humanity is farre inferiour to his Deity . Fitted so to it it is , that all things are under him . Every knee of things in Heaven , on the earth , and beneath the earth doe , and must bow unto his super-exalted person . The Ebionites , that make Christ a meere man ; the Arrians , that grant him no true Deity ; and the Apollinarists , that confound the persons in the Trinity , are condemned by the Apostle at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the God , the blessed Trinity exalted him . The Philosophers , and Sadduces who scoffe at the Resurrection of the flesh ; the Jewes and Corinthians , that deny Christs Resurrection ; the Appellites , who counted his Ascension a dissolution of his body into the foure Elements ; and the Manichees , that withstand his sitting at the right hand of God , in respect of his flesh , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to the height of heights , so highly did God exalt him . The Christolites , that attribute the exaltation to the Deity onely ; the Valentinians , who will have Christs body Aethereall after the Resurrection ; the Carpocratians , that say his Soule not his Body ascended ; the Eutychians , that imagining a reall effusion of the Divine proprieties into the humane nature deifie his flesh ; and the Romanists , who by a Magicall demurmuration detract Christ from the third Heaven , not into the globe of the Sunne , where the Seleucians placed him , but into the very accidents of the Bread at the Communion Table , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him perfect God , and perfect Man , God hath highly exalted him . This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still our Argument is the union , and our Salvation . True Christians we acknowledge the omnipotent power of God the Father , Sonne , and Holy Ghost to be the efficient of the exaltation . The worke was individedly of the three , though fitted but to one . The second person , by the eternall counsell of the Holy Trinity , undertaking the humiliation , with him the other two exalted him . We seclude not the person exalted , from the agent exalting : because their essence is but one . Who are Holy , Holy , Holy , are the same Lord and God. The Godhead then exalting , the advancement might be high . As high say we , as God would . We know not how high , sure above death ; Not to dye againe , to be immortall ; Not on earth , above the Heavens ; Not to glory created onely , above , to the glory of the Father . At the right hand of God , thither we beleeve ; but the immensity of the power , dominion , and honour we comprehend not . It is enough for us that his Authority royall is so manifested , that we doubt it not . And our comfort is , he hath so dispensed with the manhood , that our nature remaines for ever entire in his person . Being therefore our head , and such a head , he can no more forget us , then not remember himselfe ; and remembring us , is both able and willing to bring us unto himselfe . Rejoyce we may and be glad ; we are his members ; he is gone before , we shall follow after . His humiliation was to purchase us , his exaltation to provide for us : whom he purchased by his blood , he will at the time receive us into his glory . For , for our sake he humbled himselfe ; and our cause is the cause , Propter quam , Wherefore also God hath highly exalted him . Tract . III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And hath given him a Name , which is above every name . THe conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wherefore also , hither . We may not forget the union , nor for whom the union is . These are praecognita in the Text , and were fore set to set forth the Truth . Nor doth the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , tell us why a name was given onely , but who also gave , and who received the name . It carries backe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now we have no more to say , why a name was given , who gave it , and to whom , then was before of why , who , and whom exalted . The grace of union is first in why , and that we may be of high esteeme in him is finall . The Trinne God is the efficient giver , and God and man the person named . How then God gave him a name , and what a name he gave , is next . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He gave . There is no difference in the Translation . The Syriacke , the Vulgar , Arias Montanus , Erasmus , Beza , &c. and our English version is the same . The Greeke word signifies a gift , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saint Chrysostome so expounds it , per gratiam & gratis ; Not by grace of Adoption here , but of union , as before . It is not then a giving , ab aeterno , without beginning ; but such a giving as being from eternity decreed , was executed in time . I see not why any should here minde the naturall donation in the eternall generation of the Sonne ; whereby the Father communicates suum esse , his being to another , which still is his owne . For if this be it , Christ hath no other essence then the Father , or this donation is not the full of his person . Dare significantiam habet manifestam , saith Nonius Marcellus , to give hath a manifest signification . It tels out and leaves nothing untold . Christ is more then the Sonne of God ; the Sonne of Man is he also . This he was made in time , that he was begotten before all time . As begotten and made , this giving must be according to both . It is true , Christ hath no other person then the Sonne of God is ; yet in his person are two disparate natures . The Sonne of God then doth expresse his whole person ; but not totum personae , the whole of his person . Another giving therefore to make all apparent , and this is temporall . Not momentary ; beginning in time hath no time to end . As the Sonne of God Christ was ever named , and never not named ; because ever borne , and never not borne the Sonne of God. As the Sonne of God and Man he was once borne to be for ever named , what he was borne , Emmanuel , God with us . For ever named ; because he will be for ever in ours , that we may be for ever in his . Lastly , as risen from death , he was the first borne of the dead . A giving then , and more and more after , as he was exalted more and more . Of these three the first is really distinct from the other two ; and being before all time begotten , found no time to be so given . We seeke not after this ; a time the eternall begotten had , and when the fulnesse of time was come , began the time of this giving . Then God sent his Sonne , Gal. 4.4 . and by his Angell gave him a name then , Mat. 1.21 . Then was the giving , but the illustration not till now . Now no other Name ; no other person now . Now no other person ; the person before humiliated , as you have seene , is the same exalted now . Nor any other name now ; the name before scorned , is the same glorious now . Given , at first , as Saint Chrysostome said to the Heretickes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was of no esteeme in the world ; And when given for gone , by an ignominious death , God gave it againe , or set it sorth to be knowne , as eminent it was in it selfe , by his powerfull resurrection . For to give here is as elsewhere , to manifest . All power in Heaven and in Earth is given me , saith our Saviour , Mat. 28.18 . Not that all the power he now hath , was not his before now , but what he ever had was not opened till now . Nomen tune accepit a Patre , cum a creatura caepit sciri ; he then received the name of the Father , when he began to be acknowledged by the Creature , as Saint Ambrose . Manifestationem ergo illius Nominis donavit ei Deus , God therefore after the Resurrection , gave to him the manifestation of his Name , saith the Master of the Sentences . This Name-giving then was to the exaltation , as the Epiphany to the Nativity . For hodie genui te , to day I have begotten thee , is applyed to it , Act. 13.33 . That exaltation the Nativity , and this giving the publication . For therefore are things lifted up , that they may be in view . Because , as the most reverend Bishop Andrewes said , they which be exalted , seeme not so to be , till their so being be made publike in the world . This exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath given , is out of question . The Fathers , Greek , and Latin , make no other glosse . The maine doubt is , what the Name so given is . Nomina , saith Cicero , sunt tanquam rerum notae , Names are the expressions of things . Nomen quasi notamen , as Saint Augustine , Isidore , &c. Name is a note of that which the understanding cannot behold , but by representation in it . The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to some Etymologists . As if there were a similitude betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Law , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Name . For as the Law doth present to every one his owne , so doe names the species , or formes of nature by a secondary image of things . Others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a help , and did bring to the understanding . Nomen quasi novimen , as Festus , a Name tels what we know not . Then if we know not the Name , we cannot teach what you would know . Nomina si nescis cognitio rerum perit . Though man in his integrity was able to impose names to all things according to their nature , yet by his fall is so weakened that he knowes onely the manner of being , not the being of things in nature . And though we know nothing but names , yet through them , as the Vines doe by their Palmites , we lay hold of the Elme . When we shall be perfectly renewed , we know no more by deduction of termes , but by vision of things , 1 Cor. 13.12 . A Name therefore was given to him , that by it he might be acknowledged of us . Whatsoever then the name is , such a one it , as doth name what he is , whose it is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for Isocrates could say , that as the names of things are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so should their vertues be esteemed . Here is no Hebraisme , we meane not the person onely , nor only his power and glory , but a name of the person , which may signifie his excellency according to both natures , in himselfe , and to us . This is Jesus , and can be no other . The Wherefore , we had at first , tels us so . If we bring it hither , to Why was a name given him ? answer is made , gratia unionis , for the union of God and man. To shew that he was true God , as well as perfect man ; the Saviour of his people from their sinnes , Matth. 1.21 , 23. For before the Incarnation no man called Jesus was ever God. God and man were before appointed to be one , and God was our Saviour ; but our Saviour was never God and man before . As God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saving , or the Saviour he . But as God and man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Saviour , which is Christ the Lord. Or if you will looke no farther then the giving of a Name , to know what Name was given , you may be satisfied there . For it is granted by all , that the giving of a Name here , is the exaltation of his Name . Dicitur res fieri , quando innoteseit ; For in Scripture often a thing is said to be done , when it is made to be knowne , as Peter Lombard hath observed . I finde not that any one of the Fathers , nor any one of our Church , or of the Churches beyond the Seas , denies this . This granted , the Name exalted was the Name humbled . Because nothing can be lifted up , but must have an unde , whence it was lifted . Neither the Name God , nor the Name Christ was despighted in him . For his enemies neither acknowledged him God , nor Christ . Jesus was the Name called his at his Circumcision , by it he was knowne , and in it revealed . It among the Jewes signified nothing , save a vile man , a Carpenter , a friend of sinners , a drunkard , a Glutton , a Sorcerer , a Devill , one ambitious , a Seducer , a Blasphemer ; to put out it , they crucified him , and after his Resurrection hired the Souldiers to say his Disciples had stolen him away . No doubt of this , we have it recorded in the foure Evangelists . If any man can shew me how any other Name of Christ was so abased , or neare so , as this , I le yeeld to that . But since no other can be found so aviled , this must be it . The Name of God the Jewes highly reverenced , and in the Name of Messiah , that is , Christ , or the Annointed , they gloryed . Onely Jesus was the Name of scorne throughout his humiliation . If then there were a Name to be advanced highest , Jesus is it . For from the lowest to the highest , is the highest advancement ever . Have some faith in going with me unto the next words , and you shall as plainely see that this is the Name , as in the text you see plainely that the Name given is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Name which is above every name . To the Question , what Name is given ; Answer is , that Name which is above every Name . If this be proved to be Jesus , the resolution is made . To make this good , and not delude any , I le tie my selfe unto the very words of the Apostle . In the Translation there is no materiall difference , the Syriack and Montanus leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the particle which : the Vulgar , Erasmus , Beza , and our Bibles expresse it . Whether then we read a Name above all Names , or a Name which is above all , that is the Name given , which is above every Name . The super-exaltation is evident , and by the evidence thereof the name appeares , in super , above all . Tor the super omnia , above all , in the Syriack is praestantius omnibus , more excellent then any , and that we are sure is the Name of Jesus . Because there is no salvation in any other , neither is there any other Name under Heaven given wherein we must be saved , Act. 4.12 . Foureteene hundred yeares agoe Origen so interpreted it , Est Nomen , quod est supra omne Nomen , Jesus , the Name which is above every Name is Jesus . Saint Cyrill thinketh that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Name Jesus is the new Name at Isaiah 62.2 . And inferreth that when Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first begotten , and of many brethren , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then he who is his Father by nature , following , if I may so say , the Lawes of Fatherhood , defined it , or set it out in full to us . What other Name doth Saint Augustine understand at Phil. 2.9 ? Chrysologus in one of his Sermons preacheth this the Name , and so doth Saint Bernard , Hoc Nomen novum , quod os Domini vocavit , quod & vocatum est ab Angelo priusquam in utero concipitur ; This Name above every Name is the new Name which God named , Isa . 62.2 . and which was named by the Angel before Christ was conceived in the wombe , Luke 1.31 . Thus Gorran , Ambrosius Catharinus , Stella , Aretius , Haymo , Erasmus , Cornelius a Lapide , &c. Thus also the most eminent for Religion and Learning in our Church have expounded it ; and in the next verse it is so named . Nor without reason , for at Luke 1.32 , 33. all this by the Angel was foretold then , to be fulfilled now , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Jesus shall be great , How great ? even so great , that he shall be called the Sonne of the Highest ; he shall Raigne , and of his Kingdome shall be no end . No end of it , none greater then he : The prediction is here answered , God hath given him a Name which is above every Name . This Name Jesus , and no other : nor preferre I , excepting no Name , no not the Name of God , any person before another . For the glory of this Name is , as in the end will be declared , the glory of the Trinne God. The most learned Bishop sheweth it is above all to him , above all to us ; and without Blasphemy , to the other attributes , I prove it above all in it selfe too . Above all to him , saith that reverend Father . For though many titles of the Deity sound and seeme to be more glorious , yet he esteemes them all not like this . Why ? For no other reason , but that they had not , nos homines , us men , and nostram salutem , our salvation in them . No name he sets by like that , wherein with his glory is joyned our safety . And this of all he made choyce of ( as to him above all ) that we might accordingly esteeme of him , that esteemes it above all onely for our sakes . To this I adde , first , that it is his proper Name ; for though our Saviour be one Lord Jesus Christ , yet Christ the Name is communicated by him to others . Sic enim Judaei Reges suos appellabant , for so the Jewes called their Kings . Non proprium nomen sed nuncupatio potestaris , as Lactantius . Accidens nomini res , not a Name , but an accidentall thing to a Name : the cloathing of his name , saith Tertullian . Yea Christ is not , cannot be the Name of God ; Qui corpus non habuit , ungi omnino non potuit . But the Name Jesus is his chiefe Name , and goeth not beyond him . Ego , ego Dominus , & non praeter me Salvator . I , I am the Lord , and beside me is no Saviour , Isa . 43.11 . It is his peculiar , and therefore to him above that which is in common . Secondly , he was annointed King , Priest , and Prophet ; Why ? that he might be a perfect Saviour . The end is highest , to be Jesus he was Christ . For Christus Sacramenti Nomen , saith Saint Augustine , Christ is the Name of a Sacrament , and a Sacrament of inauguration . He is enstalled our Saviour , or by the Father , and the holy Ghost consecrated to it . Onely for it was he the word incarnate , and gave his life and all for it onely . If all his undertakings tended thereto , then it is the full of all . A Name therefore above every Name to him is his Name Jesus . If to him , certainly above all to us . For we fallen in Adam are subject to death temporall and eternall . Not so , as not to be , but so as to be tormented ever . Gods wrath is the consuming fire , and we the unconsuming fuell . His justice cannot , as we in our selves , looke on us in mercie , nor his mercie without justice . Satisfaction then must be some way made , or there can be reconciliation no way . We have nothing will doe it , if nothing sufficient may else where be had , we shall pay the utmost farthing . But God be thanked , the Sonne of God out of his impervestigable treasure brought enough , over and over , to adopt us into the peace of the blessed Trinity . Christ hath done this , and no other could . Not incidently this , but , ex officio , he was annointed unto the three saving offices , that he might be the absolute Jesus to save his people from their sinnes . His people , not the Jewes onely , but the Gentiles also . All are invited to him , Mat. 11.28 . and he is the Saviour of all men , 1 Tim. 4.11 . God in him reconcileth the world , 2 Cor. 5.19 . without him enemy to it , and us is God , Heb. 12.29 . His Name we hold by , and by no other our salvation , Acts 4.12 . If salvation then unto wretches guilty of the never-dying death be precious , of what worth is the Name that assureth it unto us ? Can any thing be sweete above without it ? or any thing below sowre with it ? With it comfort , none without it in the Name of God. The Devill may object sinne against , and crosses come , as Wave after Wave , on us , yet if we adjure him by it , rem Nominis implebit , he will make good his Name . Bold we ought to be with it , for he hath commanded us to preferre his Name , and made a strong asseveration that whatsoever we aske of the Father in his Name shall be given us , John 16.23.24 . It is our duty , and therefore no presumption to flie with it , á Deo irato ad Deum placatum , from God angry , unto him pleased , saith Saint Augustine . Such good speed have we , if our tongues carry it from our hearts by faith unto God , that the peace of God will rest within our soules here , and we shall rest in his eternall peace hereafter . So joyfull therefore was it to the Saints , Patriarchs , Prophets , Apostles , Martyrs , Fathers , that nothing sounded well without Jesus . Jacobs melody this , Gen. 49.18 . This Davids rest , Psal . 62.2 . Simeon exults in this , Luke 2.29 . In this Saint Paul gloried . And this was more then life to Saint Stephen , Acts 7.59 . Quicquid sine hoc Nomine suisset non me totum rapiebat , nothing tooke Saint Augustine , but this Name . And in Saint Bernards mouth it was , mel , honey , in his eare , melos , musicke , in his heart , jubilus , a jubilee . To whom salvation is highest , the Name of our Saviour is the highest Name . Who prise nothing before the one , will have no Name get above the other . Nay none can get above it . I meddle not with the Relations . The Super of the Name I am about , and about it in the third respect . All the other Names of God admit a translation approved by the holy Ghost , but this endures none . Forte ex omnibus unum , as Saint Bernard , it may be all other are accumulated in it , and it is one of all . What containes all other , no other can containe it . First then , this Name is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ineffable Name of God among the Jewes , vulgarly called Jehovah . Not more , as if any thing in God did Suscipere magis & minus , and might be more or lesse . But more , as , ad extra , one worke is greater then another , Redemption , then Creation . The goodnesse of God is more expressed by this Name then any other . Jehovah indeed signifies God as Lord and Creatour , Sed nihil nasci profuit nisi redimi profuisset , yet it were better not to bee , then not to be redeemed . Or what profit is it with the Jew to acknowledge Jehovah , and not with the Christian to beleeve in Jesus ? Secondly , Redemption presupposeth Creation , and , not defining Redemption without the Father and the Holy Ghost , we say , the Name of the Redeemer includes with the Name of God the Creatour , the Name of man the Creature , and signifies God and man reconciled . Not on the contrary , though hee that redeemed created also . For I am that I am , is one expression , and I am that I am the Saviour , a further . God in his Name Jehovah denotes the being whence all things tooke their originall . In his Name Jesus he shewes himselfe not onely the Author of being , but the Recoverer of the lost , and Clarifier of the Elect. In the one he overthrew Pharaoh and the Aegyptians ; in th other , the Devill and Hell. In the one he gave the Old Law , in the other he established the New. In the one he led the Israelites through the Red sea into the Land of Canaan ; in the other through his bloud , wherewith we are Baptized , he carries us unto Heaven . The one was knowne before the other , and that this other was represented in the Name Jehovah , Cornelius a Lapide affirmes . But what if wee say that Jehovah were , quasi aenigma , as it were the riddle ? Was not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 17.23 . the hidden God then ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we knew him not , say the Seventy . What ever Jehovah intimated , we are sure Jesus is the highest declaration . For by this Name we finde that the fulnesse of the God-head dwels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our nature personally in him . I insist not on the many Mysteries , that Lucas Tudensas hath found in the Letters of Jesus ; nor doe I with Cornelius a Lapide averre that this proper Name of Christ in Hebrew containes all the Letters of Jehovah , aliasque proprias superaddit , and super-addes it s owne other . Inspect them who will , there they may be had , but not expressely there . Thirdly , this adequate Name of the word Incarnate comprehending transcends all the other many excellent Attributes given unto Christ in the Scriptures : for of all are found none which sound not either , pietatis gratiam , the grace of piety , or potentiam Majestatis , the power of Majesty . The Names of power are poured forth into the Names of piety . As for example , Isa . 9.6 . it is said , His Name shall be called wonderfull , Counsellour , God , Mighty , Everlasting Father , Prince of peace . The first , third , and fourth , Wonderfull , God , Mighty , argue Majesty ; the rest , Counsellour , Everlasting Father , Prince of peace , shew piety . Which of these therefore is poured forth ? Which ? The Name of Power is abundantly effused by Jesus Christ our Saviour , saith Saint Bernard , into the Name of piety . Admirable into Counsellour , God and Mighty into Everlasting Father and Prince of peace . All of might and mercie are full in Jesus . This is the name wherein all other doe liquescere , it is mercie full of might , and might full of mercie . The Oyle that is poured forth , Cant. 1.3 . aliisque liquoribus supernatat , and as Oyle it swimmes above other liquours , Wine , Water , or whatsoever . Inferiour to none , and above all , confessed in Heaven , Earth , and Hell. Lastly , Saint Chrysostome saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that this name is not of nature so , but made so by dispensation high . Seeing then the most equall three have decreed , and in the text expressely set this Name highest , wherein without disparagement to any one person the whole Trinity will be ever honoured ; why doubt we ? Adde this also , that they have limited an act , as peculiar to it , above other Names , and the holy Church observing our neglect , binds us to it ; Can it be Gods pleasure , the Churches desire , and not our glory that it is so ? Bring these together , and Alphonsus Abulensis shall never be condemned by me for saying , it is majus peccatum , a greater sinne to take the Name Jesus in vaine , then the Name God. To close this , God will be glorified in this Name above others , above other it is in it selfe , and to sinners the life of all . Life , light , joy , glory , and whatsoever I can conceive superexcellent , haec omnia mihi simul sonant , cum insonuerit Jesus , these all , and more in the sense of this Name sound to me . When I name it , or heare it named , I minde one , whose example we following shall be advanced in his grace unto the height of glory . Have we , with Origen , found it to bee vocabulum gloriosum ? In heart then , and hand ; within and without , be it the Signet , that all our thoughts , words , and workes , may bee directed unto Jesus . Of him wee receive all , unto him returne we all . Above all he , and let his Name be so to us . For God hath given the Name above every Name unto him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him , exclusivè , to him and to no other . To no other so as to him ; The Father , the Sonne , and the Holy Ghost are the three saving persons ; yet neither is the Father , nor the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Sonne by the dispensation is Jesus onely . For in our Salvation the Godhead and Manhood meete in one . Nor to him man as to other men . To him at first , by the Spirit and Moses , in Jehoshuah as the Figure ; But before his conception , by the Spirit , and the Angel Gabriel , to him as the Substance . To him the Name and the Thing . To him , the Sonne of his Father without a Mother ; and the Sonne of his Mother without a Father , to him God and man. To him without sinne to save soule and body , his owne and others , from carnall enemies , and ghostly , from sinne and misery ; not for a time , for ever ; not by any other , of himselfe . He is not a Saviour onely , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the salvation , Luke 2.30 . None challenge it as he , not the sonne of Nun , nor the sonne of Josedek , nor the sonne of Syrach . To them given by men , to them the Name , not the thing ; to them sonnes of their Fathers by their Mothers , of their Mothers by their Fathers ; to them sinfull men to save the body , not to quicken the soule , from bodily enemies , not spirituall , from some worldly calamity , not from sinne ; for a time , not forever ; by their and our Jesus , not of themselves . They , figura futuri , the shadow , he the substance . So Tertullian , Origen , Eusebius , Saint Augustine , &c. He is so manifestly different from all other , that who beleeve in him will never mistake him by any other . All else be like Elishas staffe , which laid on the Child could doe no good till the Master came . To him onely , and to him according to both natures . This is orthodox , though all agree not in this . Some here understand Christ , secundum humanam naturam , as man. Because as God nothing can in time be really given to him . So the Scholiasts , so Theodoret , Hierome , and others , as Zanchius recites . Indeed if we minde an increment of blessednesse , or power , or wisdome , &c. no such thing can in time be given to him according to his Deity . Yet that he received nothing as God whereby our happinesse might be furthered , and further knowne , is false . For to the Divine nature of Christ was the humane nature given , fitted , and personally united in time , Heb. 2.16 . To him according to both natures was given in time the office of a Mediatour betweene God offended and men offending . To him as God and man was the Name above all Names given , and in that Name doth the Father , the Sonne , and the Holy Ghost in time above and below of Angels and men receive the glory of our redemption , Rev. 5.13 . Saint Ambrose and others expound it of Christ as the Sonne of God. Hoc natus accepit ut post crucem manifestaretur , quid a Patre , dum generaretur , acceperit , this Name he received being borne , that what he received of the Father in his generation might be manifested after he was crucified . That is , as Zanchius openeth the Fathers minde , in the eternall generation God the Father communicated to the Sonne that hee should be true God , remaine so in the assumed flesh , and after the Resurrection be every where so proclaimed . The truth is , both these are to be conjoyned . For he that was ever , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Saviour according to his Deity , is now for ever , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inchangeably Jesus according to his humanity also . Not that what the sonne of God is , as the Sonne of man , is he . Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially God is man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Union . The Deity is united really to the flesh , but not communicated really . By the identity of the Person the Name reacheth both natures . Jesus is the sonne of God , and the Sonne of Man is Jesus . Tota res Nominis est persona , the whole thing of the Name is the Person . God onely is not it , nor onely Man it , God and Man , one Christ , is all . The Name then includes all the Attributes of God and Man , and more then of God and Man , seorsum , severally , all of God and Man united . And here the Argument for the exaltation of the Name is yet more evident . Such a person is Christ , as not the like , and therefore such a Name is Jesus as no such . Not that this Name addes an higher degree to Gods essence , or to his essentiall glory . But this Name shewing the Union of God and man , shewes also that in this Name God will by his Church , in Heaven and on Earth , and by his enemies on Earth and in Hell , be most glorified . Nor that his Name doth make an inequality in the Trinity . For as Saint Ambrose said , on Matthew 11.27 . Plus dixit de filio quam de patre , non quod plus habet , quam pater , sed quod ne minus esse videatur , the text speaketh more of the Sonne then of the Father ; not because the Sonne hath more authority then the Father : but because the Sonne should not seeme to be inferiour to the Father . So is it said , the Father hath given all authority to him , and all things are put under him , 1 Cor. 15.27 . Not that he is exalted above the Father , but there is nothing which shall not be subject unto Christ , he excepted , who subjecteth all things to him . And though he be the Judge of quicke and dead , he is not Judge onely ; but he and not the Father doth judge , in forma visibili , in a visible forme . So neither doth the Name given him above all names seclude the Father and the Holy Ghost from the act of Salvation , but sheweth that our Salvation appointed by the eternall purpose was finished in the person of the Son. And because all was finished in Jesus , that Name is the Name , wherein the glorious Trinity , as appeares throughout the New Testament , will be honoured for ever and ever . So be it now and ever ; and let all people say Amen . The Marcionits , who affirme that Christ is not the Sonne of God the Creatour ; the Benosians , that he is an adopted Sonne ; the Samosatenians , that he was not God before the Incarnation ; the Nativitaries , that he was with , before he was begotten of the Father ; the Symonians , that he was not the word Incarnate ; the Sabellians , that the Father was made flesh ; and the Theodotians , that what Christ was , was all mortall , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the giving there , is the then manifesting of God the Sonne in the flesh . The Jewes , who terme Christ a Demoniake ; the Gnosticks , that separate Jesus from Christ , as two persons ; the Menandrians , that stiled Menander the Saviour of the World ; the Ophits , that conferr'd the Name on the Serpent ; and the Sethians , that attributed Salvation unto Seth , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For that Name which no man could receive , who was not God also , none but God could give . The Arrians , who hold that Christ was God by grace ; the Donatists , that deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equall with the Father ; the Melchisedecians , that make him inferiour to Melchisedec ; the Acatians , that will have him onely like the Father in substance ; the Eunomians , that thinke him in all things unlike the Father ; the Dulians , that call him the servant of the Father ; and our Catharists , Anabaptists , Brownists , Precisians , who are so farre from esteeming the Name above all Names , that they count it beneath all other Names of Christ , and use the most sacred Name Jesus carelesly , very blasphemously often , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there Christ is consubstantiall with the Father , and the Name of Jesus above every Name in many respects , is in no respect inferiour to any . The Nestorians , that seigne one person of the Deity , another of the humanity ; the Apollinarists , that convert the word into the flesh ; the Arrians , that yeeld the Name to Christ as man made a God in repute , not as God made man indeed ; and the Jesuits , who presumptuously arrogate Christs saving Name , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For to the Person of Christ , not to the one or other nature onely ; to him onely , and to be for ever his , was the Name above all Names given . This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the Union and our Salvation . True Christians we considering wherefore God exalted Christ , beleeve that for the Union and for us he spread abroad his Name . God and Man being knowne to be one , we know that men have grace with God. He being notified to us wee take notice of him . The Essence of things is brought to our understanding by second notions . For in the cloud of our first fall , we so lost the sight of all things in their being , that now we see not the Essence but by expression . Of the highest expression the substance is the highest . That Name then , which containes all , God and us , and our salvation , is the fullest . That God fully manifested by the visible sending of the Holy Ghost , and that is acknowledged , in Heaven , on Hearth , and in Hell , to be Jesus . This sounds glory to God in the highest , on Earth peace to the elect , and in Hell terrour to the Devils . No name like this for sweetnesse ; it brings God to us , and carries us to God. No Name like this in power ; it delivers us not onely out of the power of our enemies , but chaines them in eternall torments also . To God , to us , in it selfe most delightfull . Nothing above it , and below it all things . Nor ascribe we this to the second intention , we receive it not without the first . The person with the Name , and not the Name without the person . Not part , but whole Christ apprehend we at the Name of Jesus . Nor doe we extend it beyond the proper subject . The Sonne of Nun had it not , nor any other as Christ : Christ actively to save , others passively to be saved . They resigned that they had to him , he will not resigne his unto any . Who therefore impropriate this to be called thereby , against them we determine , that they endeavour , as much as in them is , to bring it beneath it selfe . It is blasphemy not to regard it as his , much more to remove it from him . For God hath given him , and none but him , the Name , which is above every Name . Tract . IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That at the Name of Jesus every Knee should bow , &c. VVE are now proceeded from the exaltation of the Person and Name by God , unto the exaltation of the Name and Person by us . Which God exalted , we are here enjoyned by him to exalt both . Not the Name without the Person , nor either according to our humours , but after his prescription . Not inwardly alone , and alwayes , nor outwardly alone at any time . Outwardly and inwardly , that who saved the outward and inward , may by both be acknowledged the Saviour of body and soule . The text is plaine , and the duty precisely set . First , of the Knee ; that at the Name of Jesus it should bow . Secondly , of the Tongue ; that it should confesse , that Jesus Christ is Lord. Nor is this of some , and not others , but of all and every one ; every knee , and every tongue , in Heaven , on Earth , and under the Earth . All leaves out none . Nor let any thinke that any of this is in vaine , but to the highest purpose all . For the utmost end of the knees insinuation , and the tongues expression , is to the glory of God the Father . Hunt not after figurative constructions , beleeve the plain text , doe the worke faithfully ; doe so , and you shall practise no more then yee ought , and the duty so done will redound to the Majesty of the incomprehensible Trinity . There is not a tittle in Gods writings without weight . Every one is therefore to be pondered that ye may receive the fuller satisfaction ; and that ye may , I will beginne with , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that . That is the conjunction of this to the verse before : and , è rationativis , such a conjunction as is perfective , or declares the finall cause of the Antecedent say the Grammarians . Quia est istud Nomen super omne Nomen , idcirco in Nomine Jesu omne genu fiectitur , because the Name is above every Name , therefore at the Name of Jesus every knee is bowed , saith Origen . That then makes the former verse the ground of this text . This text therefore must be understood according to the dependance on that . Literally that , and this literally . All was full before . Full the person , God and man ; full our redemption , God and Man reconciled ; full his exaltation , as God and Man ; and his Name full to expresse all . The full person , the full redemption , the full exaltation , the full Name , all and every one call for full acknowledgement . But full acknowledgement cannot be , if this text be taken tropically . It is mentall onely when the joynts are stiffe , and the tongue still : and though the service may be right to God in the heart , to others it is not at all knowne to be there without either outward subjection or confession outward . Yea where God hath manisted his Sonne to be the high exalted Saviour of soule and body , it is contempt , or at least neglect , if the body and soule doe not humbly in the Church shew themselves , as is commanded , to be his saved . Tertullian , Origen , Cyprian , Hierome , Chrysostome , Augustine , Cyrill , Bernard , all the Fathers that ever I saw like this consequence , nor have I yet met with any late Orthodox Writer that contradicts it . I need not stand long on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , the text is plaine . Wherefore God exalted him , therefore must we be humbled ; and wherein thereof should we most highly esteeme . There is cause enough in the one to induce the other , and the sequell is so necessary , that without blasphemy no man can denie it . For my part I dare not breake the generall rule of the Ancient and Moderne Churches to broach , and maintaine singularity . The perpetuall truth is that those places onely in the Old and New Testament are necessarily allegoricall , which either in the History , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the letter , varie from the truth ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the explication of the cause , are repugnant to the Law of God. Gods third Commandement , and our Lords first Petition will have the most sacred Name handled with all manner of reverence . I goe not then beside the Analogy of the Scripture in following the simple sense of this text ; but sure I am , who take it figuratively , chop off the visible part of Gods service , and shew no regard of the super-exalted Name at all . The Apostle would have us be imitatours of God , Eph. 5.1 . If imitatours , then whose person God exalted , and set forth his name , exalt we his Name and person . God his way , we ours . He by giving , we in acknowledging . If you doubt , read and beleeve . God hath highly exalted him , and given him a Name above every Name ; Why ? that at the Name of Jesus every knee should bow . This bowing at is one end , who is not wilfully blind doth plainely see . In , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , having made good the ground , I am now ready for the worke . The Apostle could best place his words , and in our Dialect standing right , I will not disorder them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . At the Name of Jesus . At which sacred Name I humbly bow unto the blessed Trinity imploring the grace of the one-most God , that in the Name of Jesus , by the power of the holy Spirit , I may interpret , and all learne this text to the glory of God the Father . The Syriack , the Vulgar , Arias Montanus , Erasmus , read in the Name of Jesus , Beza , Zanchius , and our Kings translation , at the Name . Indeed the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the preposition according to both languages , which we in the generall sense , as a note of rest , translate in , in Scripture varies often . Sometimes it signifies by , as Acts 4.10.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Name of Jesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it this man stands whole , and that is it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby we are saved . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Grecians , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrewes , comprehends genera causarum . Sometimes among , as Mat. 11.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among , not in them , that are borne of women , John 1.14 . The word was made flesh and dwelt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among us . Sometimes with , as Luke 4.32 . his word was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with power , 2 Cor. 13.4 . we are weake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with , not in , him . For in the next words it is said , that we shall live , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with him . Sometimes from , as John 1.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 John 1.1 . from the beginning was the Word . Nonnus therefore addeth in his Paraphrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without , or before all time . For no time was in that beginning . So 2 Cor. 4.3 . If the Gospell be hid , it is hid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from , not in , them , that perish . Sometimes it abounds , as Marke 1.15 . repent and beleeve , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the , not in the , Gospel . Where therefore Saint Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Math. 3.11 . Saint Luke , that doth lesse Hebraize , leaves out the preposition . For in casu instrumenti , to expresse it , is an Hebraisme . Sometimes it is periphrasticall , as Matth. 6.9 . Our Father which art , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Heaven , is if the Articisme be observed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the Hebraisme in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O our heavenly Father . Acts 26.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Vulgar hath omitted , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instantly . Sometimes , to , unto , &c. as Luke 1.17 . He shall goe before to turne the disobedient , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to , not in , the wisdome of the just . Rom. 5.21 . As sin hath raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto , not in , death , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it plaine , so might grace raigne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto life . Sometimes at , as Rom. 8.34 . who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the right hand of God. Matth. 18.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at that time . Mar. 16.5 . they saw a young man sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the right side . Luke 13.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the same season , and 14.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at his comming in ; nor have Grecians a more proper word to expresse this sense . These are the severall acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I have observed in the new Testament . The same they may finde in humane Authours , who are not satisfied with this . To our purpose now : All will grant that , if we should translate in the Name , by in , could not be meant among , nor with ; For that were non-sense . So of the eight variations , two are absolutely cast hence . But if in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we will understand by , or from , then by the Name occasion is offered , and from the Name a sound argument drawne for bowing . Or will we have a Pleonasme here , and make a redundance ? for in case of the instrument in Hebrew , Greeke , and Latin , if in be expressed , it is not felt , if omitted , it is not required . The Name then expressed , or pronounced will be the externall impulsive of genuflection . Or if you will have it periphrasticall , it must either be of the Adverb , & then it is namely unto Jesus ; or of the Adjective , and then it is unto glorious Jesus ; or of the Verb , and then it is when Jesus is named . Or will you have it to the Name ; then it is in honour of the Name . Or will you have at the Name ; then in , or at the mentioning of Jesus . For what is a Name save the expression of a thing ? The Greek therefore is emphatically set downe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or at the very Name . The very Name is the externall mover of the minde unto the internall object . Accept then any one of these sixe takings , and the first terme of the Act is the Name Jesus . That is it , because the Apostle saith it was therefore given ; and no other it , because it is the Name above every Name , as before . I would not seeme to dazle your eyes , I say not to the elements , the letters , syllables , or sound of the Name , but to the sense . At the Name , that is , when the Name is named , to the person whose Name is mentioned . At the Name we minde the person , and are incited to the duty . This divine motion therefore from the Name is by the Name directed to the end , wherein it resteth . Nor can we ordinarily proceed otherwise . From Names we goe unto things , and without Names we know nothing was at large before . Indeed God firsts exalts the person , and then gives the Name , he sees the person as he is , but we by his Name discerne the person . At the Name beginning , by the most highly extolled Name most highly we extoll the person . Shall I illustrate it ? I will by that , which every one acknowledgeth to be just . In , or at , or by , or from the consigned words of the Scriptures we know the truth of God thereby expressed ; Because we know whose they are , and what is contained in them , in , or at , or to the reading , preaching , and hearing of them we addresse our selves in all reverence with bended knees , uncovered heads , and with hearts , hands , and eyes lifted up unto the Authour . Is this damnable superstition ? Or will any sound-hearted Christian thinke it in vaine ? Behold , the name at which we bow , discovers unto us the substance of the whole Scriptures . All are to bring us unto Christ , and Jesus is the sum of all . At the mentioning then of that Name were we left to our owne wils , would we not heare , and speak it with honour to our Saviour ? Or did the Church only command the reverence thereat , is it not the breach of the first Commandement not to doe it ? But God requires all manner of honour to his Name , Exod. 20.7 . Christ prayed for the due performance thereof , Matth. 6.9 . and here the Holy Ghost dictated in what Name the glorious Trinity will be most honoured , and how at that . Who gain-saies this , gain-saies the Law and Gospel , and who wilfully damneth it , doth , as much as in him lieth , shake the very foundation of true Religion . The Father will not have the Name neglected , the Sonne will have it sanctified , and the Holy Ghost shewes us how . The Father gave the Name , that at the Name ; the Sonne received the Name , that at the Name ; and the Holy Ghost declared the Name , that at the Name of Iesus every knee should how . It is plaine then that to bow at the Name is another gift unto Christ . To give him such a Name is one ; to give him , that for such a one , it should be taken , is another , said the reverend Bishop . For given it may be on Gods part , and not acknowledged on ours . Yea if we recall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rationative particle , that , it seemes God counts not the Name so exalted , unlesse we signifie , as he would have us , that we esteeme it , super omne Nomen , above every Name . Indeed they are not few , who make in , or at , a simple note of rest ; and by the Name understand the person to whom they , and all must bow ; yet will not onely not doe it themselves , but travell sore to keepe others also from it . To discover how they deceive themselves , and others , observe me a little . That in , or at is a note of rest ; that the Name concludes the person ; that to bow to the person is a precept , are true . But these , that the whole of in or at , is a note of rest ; that the whole of the Name is the person ; that the whole of the precept is to bow unto the person , are false . For the whole of in , or at , is not a note of rest , as before was proved . Nor is the Name the whole of the person , but significatively , nor the person the whole of the Name , but subjectively . Nor is bowing to the person the whole of the precept as hath beene already , and shall be further opened . But in the Name to bow , that is , in the person , is neither from the Letter , nor by any consequence of the Text. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will not hold in common sense . For who can bow in the person of God and Man ? He once humbled himselfe for us , but who in his person , either when he was in swatheling cloathes , ever bowed before Herod , or , in the Councell falsely accused , before Pilat . Much lesse now he is exalted wants he such humility . Nay , who can bow at his person now he is out of our sight , and above our reach ? His Name is with us , then in , or at his Name we may . Yet in his person , they say , because in our proper persons we are unworthy to accede unto God. A very proper shift to put off a peculiar duty . It is true , we are unworthy ; but I grant not all the rest , unlesse at in , be understood by : For although what we are , we referre to Christ , and without him are nothing , yet this is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or refuge for the not doing what is commanded . Because it is the precept of God , not an institution only of the Church . The first word of this verse inferres the one , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every knee , the other . We therefore resting in Christ , who reposed all his in himselfe for us , every one in his proper person , body and soule , by the person intervening , worship God. For his Majesty , hid of it selfe , existing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially in Christ , through him becomes visible to us . But yeelding all this , that it is in , or by the person ; or more , that it is to the person , and in the glory of the person , yet this is not all . For beside , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith or acquiescence in the person , and the end thereof , here implicitly , is expressely commanded a worke of faith beginning at the Name and ending in the Person . A worke that shewes his super-exaltation indeed . He is exalted to whose person we bow ; but he , at whose Name onely , much more . Bowing then , not at the person onely , as some , nor at the glory onely of the person , as others , which are both out of our sight : Nor at the power onely of the person , as many , which sets no time for the act ; but at the Name also which is below , and hath a time with us , we shew our high respect of him in his power , and glory . Yet thus respecting him , doe not with the Heretickes in Saint Chrysostomes time , thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this glory to be above all glory . Infinite that as himselfe is , this from us finite . That he hath by nature , this we give , and no doubt should , at the Name . For God hath made his Name his memoriall , Exod. 3.15 . Psal . 135.13 . Hosea 12.5 . His memoriall wherein , or at he will be remembred , and whereby he will be mentioned . How remembred ? How mentioned ? With no regard ? Not so . It brings him before us , how then shall we behave our selves before him ? No otherwise , then did the Israelites , by bending downe the head , and bowing themselves , Exod. 4.31 . For the same memoriall is from generation to generation , as in the former quoted places . The Prophet David invites us to it , Psal . 95.6 . and the blessed Virgin will not have it otherwise handled , Luk. 1.49 Quod semper apud se sanctum est , sanctum etiam ab hominibus hab●●●●● , saith Saint Augustine . Holy things must be valued as they are . The most holy most highly . Not high enough unlesse with the motions of the mind goe also the gestures of the body . Nor is this Doctrine new : It was figured in Josephs dreame , Gen. 37. ver . 9. Th● Sunne , the Moone , and the eleven Starres made obeysance to me . This Jacob interpreted thus : Shall I , and thy Mother , and thy Brethren indeed come to bow downe our selves to thee unto the earth ? v. 10. How can this be taken , but in a mystery , his Mother being then dead ? This was not therefore accomplished when Joseph was advanced in Egypt ; For neither did his Father adore him , nor could his Mother being dead . In Christi ergo personâ facile intelligi potest etiam de mortuis , In the person of Christ therefore it may be well understood , even of the dead , according to that of the Apostle , Phil. 2.10 . For God gave him a Name above every name , that in , or at the Name of Jesus every knee , celestiall , terrestriall , and infernall , should bow , saith Saint Augustine . The first that I find in the practise was Moses , and then when Joshuah , whom by the Spirit of God he so called , as a figure in Name and action of Jesus , sought with Amaleck . For whilst Hoseas now called Joshuah was in fight , Moses , being on the top of the hill , beholding the typicall deliverer , does homage to the substantiall , Exod. 17.11 . Expansis manibus orabat residens , quia illi Nomen Domini Jesu dimicabat , dimicaturi quandoque adversus diabolum ; He there residing prayed , because the Name of the Lord Jesus , who was to fight against the devill , did skirmish there : and with his hands extended , to shew the necessary habit of the Crosse , wherein Christ should obtaine the victory , saith Tertullian . The Name which by the Spirit he gave to Hoseas , as the shadow , was the externall mover to the worke . And now the name was in action , the honour might well be in act . But not till now ; because till now , Beati Nrminis Jesu nusquam facta est mentio , never was that blessed name mentioned , saith Origen . Now it was knowne unto Moses , and by him exalted now . Because what he found victorious on the Hill , must needs be glorious on the Mount. With the Psalmist his Name is great , Psal . 75.1 . Ibi magnum , ubi pro suae majestatis magnitudine nominatur , there great , where mentioned according to the greatnesse of his Majesty , as Molerus . Holy and reverend is his Name , Psal . 111.9 . Sanctum Nomen ejus , ubi eum veneratione & offensionis timore nominatur , holy his Name when named with veneration , and feare of offence , saith Saint Augustine : So great , so reverend , that the Prophet David will have us extoll the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or at Jah his Name . How in or at ? Even , Laud abiliter nominando , by mentioning it worthily . And so worthily that he invites us to bend the knee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the faces , representations , or Symboles whereby he is principally knowne , Psal . 95.6 . But he is principally knowne by the Name above every name ; at the Name then , and in that speciall manner . What was therefore prophesied and confirmed by oath , Isa . 45.23 . is spoken of our Saviour in that Chapter : applyed to Christ , Rom. 14.11 . and fulfilled according to this Text , Phil. 2.10 . For that bowing to him in Isaiah , without the mentioning of his Name , is here expressely at the Name . As if it had beene said ; to me , who am the Saviour , and though , when I will be in the flesh , I shall be contemned ; yet after my exaltation at my Name shall every knee bow . As these Texts then are paralleled by the Fathers , the last leaves not out the former , but sets them forth unto the full . Tertullian thought so : There is , saith he , one Christ , Ad quem se curvare genu plane omne fatetur , to whom every knee doth visibly shew it selfe to bow . Bishop Andrewes could find no ancient Writer ( save he that turned all into Allegories ) but literally understands it . Save he ; who is that ? Indeed there are now extant that strangely transforme every Text which makes against them ; but who , if the Parenthesis be his , must be understood there , I confesse I know not . Not Origen I am sure : for he speakes it out . Quia Nomen Jesus est super omne nomen , idcirco in nomine Jesu omne genu flectitur ; because the Name Jesus is above every name , therefore at the name of Jesus every knee is bowed . Againe , Non in hoc vocati sumus , &c. ut genua flectamus diabolo , sed ut flectamus genua in nomine Domini Jesu , we are not called unto this , that we should bow the knees unto the devill , but that we might bow the knees at the Name of the Lord Jesus . Againe , Vocabulum Jesu omni adoratu , cultuque appel ari , &c. the glorious Name of Jesus ought to be named with all manner of adoration and worship . And againe , Omnes hi qui in Nomine Jesu flectentes , per hoc ipsum subjectionis suae insignia declararunt , all these who are bowers at the name of Jesus , by this very thing have given notable tokens of their subjection . Saint Cyprian is as plaine : God the Father commanded that his Sonne should be worshipped , and the Apostle Saint Paul , mindfull of the precept , Ponit & dicit in Nomine , &c. sets downe how , and saith , at the Name . Novatianus saith , omne se in Nomine ejus genu flecter● t , every knee should bow it selfe at the name of him . Saint Athanasius tels us , the Sonne of God , Homo factus & Jesus appellatus , made man , and called Jesus , hath this honour , that every Creature doth flectere sibi in Nomine suo , bow the knees to him at his Name . And in another place he saith , that the Church did , and shall bow in nomine Jesu , at the name of Jesus . Saint Ambrose hath no other Exposition of it ; nor other hath Ruffinus . Saint Hierome , on the Text , Vnto me every knee shall bow , recites this of the Apostle , and saith , Perspicue significatur populus Christianus , there is plainely signified the Christian people . Moris enim Ecclesiastici , &c. For so to bow is the custome of the Church . Saint Chrysostome denies it not to be the glory of Christ , but saith it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the highest glory to bow at his name . Saint Augustine affirmes that Christ after his suffering received , Quae consequenter contexit Apostolos , all that the Apostle by consequence hath linked together at Philip. 2.9 , 10 , 11. As if the Exaltation of his person appeared not , but by our Exalting of his Name . Cyrillus Alexandrinus cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most significant Sacrament , declaring that Christ one , is God in , and with the humane nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remaining still what he was before . And at the same councell of Ephesus , in his Oration he saith , this is illustrious to shew that Christs obedience made him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both glorious , and worthy of admiration , and conciliative of all goodnesse unto us . The Fathers in the Councels render it in , or at the Name , and I find it not otherwise interpreted in any Church . It seemes there was either neglect , or irreverent performance of it among some at the time of the Councell of Basil . For there it was constituted , that when the glorious Name of Jesus was mentioned , whereat every knee ought to bow , Omnes caput inclinent , all should bow the head . The devout faithfull , audito Nomine , hearing the name Jesus bow the head , or bend the knee , so Alphonsus Abulensis . According to the custome of the ancient Christians , Soli Nomini Jesu , quando nominatur , fit reverentia , reverence is done to the Name , when it is named , so Estius . We bow the knee and uncover the head , Ad mentionem Domini Jesu , at the mentioning of the Lord Jesus , so Osiander . In hoc Nomine , quod est Jesus , at this name , which is Jesus , so Gorran . Musculus tels us , Omnino in usurpatione Nominis Dei declaratur , quam sancte & reverenter de Deo sentiamus , that the usage of Gods Name doth declare our esteeme of God. For he that Religiously thinkes of him , cannot usurpe his name irreligiously . You shall see many , saith he , that will put off their caps , and shew some other token of reverence , when any mention is made of the King , to declare how reverently they doe judge of their Ruler . And among Christian men you may find many that make mention of God the Father , of his Sonne Christ Jesu our Lord and Saviour , and of the Holy Ghost , and heare it also of others without any token of honour . Stupiditas ista plane indicium leniter de Deo sentientis , quicquid tandem ore proferatur , this blockishnesse doth verily betoken a light opinion of God in heart , whatsoever be said in word . I know Master Calvin is of no small esteeme , and he brings this for an argument of our Saviours Deity ; that God gave a Name to his Christ , whereat every knee should bow . If Zanchius have any repute , it is required , that signification of reverence be given , ad Nomen Dei ● um prosertur , at the Name of God when it is pronounced , as many men doe when they heare the name of their King. May he be of note among us ? then in , or at the name , is , ad solam momi● nem Nominis , at the onely mentioning of the Name of Jesus , for so he expounds it . Nor doubted he , but thence the most ancient custome arose in the Churches , that when Jesus was named , Omnes aperiant c● put , all men should uncover their heads in testimony of adoration . What though the Sorbonists , Rhemists , Papists , hold it a duty of the Text ? Shall not we therefore , and without superstition we ? See what Conradus Vorstius , in behalfe of the Reformed Churches , writeth . Si quis ad mentionem Dei , aut Christi , aut Jesu , &c. signum aliquod honoris exhibere velit , per nos sane licet , id que passim in Ecclesiis nostris fieri videmus , nomine re● lamante , nomine indignante . If any man will at the Name of God , or of Christ , or of Jesus , &c. exhibit some token of honour , truely among us it is lawfull , and we see it every where done in our Churches , no man disclaiming , no man disdaining it . Nor did Master Calvin , what are the Schismatickes say , reprove the Sorbon Sophisters , for bowing at the name , but for bowing at the sound , not to the sense , as there Vorstius testifieth . If we come unto our owne Churches , at the first yeare of Queen Elizabeth , 1559. it is injoyned , that whensoever the Name of Jesus shall be in any Lesson , Sermon , or otherwise in the Church pronounced , due reverence be made of al persons , young and old , with lowlinesse of cursie , and uncovering of heads of the mankind , as thereunto doth necessarily belong , and heretofore hath beene accustomed . In the first of King James of blessed memory , 1603. both the Vnirversities , Oxford , and Cambridge , doe affirme , that reverence done at the Name of Jesus is no superstition , but an outward signe of inward subjection to his divine Majesty , and apparent token of our devotion . In the Synod begun at London , 1603. it is thus expressed : When in the time of Divine Service the Lord Jesus shall be mentioned , due and lowly reverence shall be done by all persons present , as it hath beene accustomed . This was among the rest published under the Great Seale of England , hath continued , and is still in force , for ought I know , at these times . Doctour Whitaker did honour at the Name of Jesus ; Bishop Whitgift saith , to bow at the name is of many hundred yeares continuance , and Christians used it in the beginning . Doctour W● llet allowes it , when the minde is free from superstition ; So doth Doctor Fulke , Doctor Airy , Doctor B● yes . The most learned Bishop Andrewes will satisfie any man that shall not be willfully blinde . Master Hooker cals it harmelesse , there is no superstition at all in it . Doctor Page refuteth all Master Prynns arguments , and justifies bowing at the Name of Jesus , most Christianly and Learnedly . Master Giles Widdowes , maintaines it stoutly against the lawlesse , kneelesse Schismaticall Puritan . And it at this day is Preached and practised by the most learned in the Kingdome . In all Churches , old and new ; Easterne and Westerne , Romish and Reformed this Exposition hath beene well liked . Master Cartwright knew not what to say against it , and therefore his followers cannot abide it . We dare not so much as speake of an earthly King unreverently . Dare we not ? Then what reverence doe we owe unto Christ the King of Heaven and Earth ? saith Master Perkins on this Text. We owe much indeed , and have promised much , but God helpe , we performe little , and our little performance hath made a great disturbance in the Church of England . So great that this very duty of the Text is by too many held superstition . Certainely there is irreligion in them that so vainely handle the Text , but in the duty can be no superstition . For the Apostle saith it is done at the Name unto the glory of the Father . From whom it hath beginning , in him it ends . Where it is so done , is no vaine honoring of that which should not be honoured , and therefore no superstition . But grant there hath beene superstition used in it , as Zanchius saith , there was in bowing of the head , and many other godly constitutions . Suppose there hath , must therefore the divine institution be cast away ? In running after Sermons is there not superstition among a great many now ? What will you doe then ? will you abandon hearing ? God forbid . Remove , saith Bishop Andrewes , the superstition ; and retaine Sermons still . Doe but even so here , and all is at an end . We may be in fault , the duty can be in none . If the fault be in us , we ought to amend . Gods prescription may not be annihilated for our miscarriage . It is excellent to sweepe superstition out of the Church ; but chiefe wisdome not to sweepe any of Gods Religion out with it . Reverence begins to abate on all hands , I pray God , that we by this guile of the devill may never lose our Religion . It is not the crying superstition , and damnable superstition , that can make it such . Stop we our eares at such foule blasphemy : Looke to the Text , follow it , and pay , as God requireth , a reverent carriage even to his Sonnes Name . What God hath exalted , exalt we and feare not . For God being honoured by it , we , at the generall day , shall , when all knees must bow at once , find comfort , that we on earth have so bowed at the Name of Jesus . What the Name signifies , and why at this name rather then any other , was in the former Verse . If any insinuate the minde , that thus exalting the Name , I preferre one person before another in the Trinity : It is answered , that cannot be . For God will have us this way declare that we acknowledge Jesus to be Lord equall with the Father , and the Holy Ghost ; and that he received this Name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to his humane nature , which he ever possessed in himselfe according to the divine . The Text therefore is not simply at the name , but at the Name of Jesus . Which is the Name of one person consisting of two natures , divine and humane , as before . At the Name then of Jesus inferres that the whole person is to be adored ; the word and the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with one and the same honour , as the Fathers in the Councell of Ephesus defined . The worship may not be divided , because undivided is the person . Yet true it is , that the Godhead , by and of it selfe simply , ought to be worshipped , and not the flesh , save in the person , and for the Godhead . But seeing the Apostle directs the worship to the whole person , Non est cur ab adoratione deitatis separetur caro , there is no reason why the flesh should be separated from the honour of the Deity , saith Zanchius . And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , honorificall for the Father to have his owne Sonne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lord of all ; Who can doubt , saith Cyrillus Alexandrinus , but that he kept for him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free and superexcellent dignity of power and domination above all ? In this adoration then is nothing taken from the Father , or from the Holy Ghost , and given to the Sonne ? nor any thing given to the Son , which is not equally to the honour of the three persons in the unity of the essence . But hereby is manifested , that the person vilified in this Name , was the Sonne of God and Man , and is now in the same Name to be adored by all as God and Man , which cannot be said of the Father , or of the Holy Ghost . Of the Sonne alone , because he onely was incarnate , and yet , as I have ever taught , to the glory of the most transcendent Trinity . It is apparent now , that we cautelously observing the idiotisme vary not from the sense of the phrase . At the Name we rest not vainely in the sound , but are carried to the substance of the name , or object of our faith , the person of Jesus Christ . Not to the humane nature , Seorsum , & per se , severally , and by it selfe . For so doing we divide the person , overthrow the communication of proprieties , and the due unto the Creator we render to the creature , which is Idolatry . Yea , if in our worship we can consider the Father , the Sonne , and the Holy Ghost , three subsistences , and one substance ; yet all this availes not , unlesse we take with us our Mediatour . If we mind not a true Man-hood , gloriously united to the God-head , without change of either nature , without mixture of both , whose presence , whose merits must give passage , vigour , and acceptance , our prayers ascend in vaine . At this worke thoughts should be holily mixed of a God-head and humanity , two natures in one person , and of the same Deity in divers persons , and one nature . Bestirre our selves we ought so to distinguish these apprehensions , that none be neglected , so to conjoyne them , that they be not confounded . We sin , if fixing the heart on one , we exclude the other : retaining all and mentioning one we offend not . Who rest their thoughts upon the humanity must still adore the Deity , and thence climbe up unto the holy consideration of the blessed Trinity . For in Jesus onely is that Mystery revealed to us , and through him onely is our worship directed to the sacred Trinity in Unity . Following this short weake counsell , study and pray that you may apprehend right , and worship well . Be thus minded , and bowing at the name you shall not be superstitious . Bow and honour Jesus heartily : for the more we honour him , the more we honour the whole Trinity . If you cannot beleeve me , yet let not the Apostle misse your faith . It is Gods command , he saith , and therefore our duty . Minding the one , we shall not forget to pay the other . Endevour we to pay it sincerely , and the God of Heaven direct us , enable us , that when we worship him , we may neither prove sacrilegious nor idolatrous . The Jewes , Infidels , and Philosophers , that abjure , scorne , and deride the Name of Jesus ; the Schismatickes , whether Catharists , Anabaptists , Brownists , Separatists , or whatsoever called , that neglect , and contemne all manner of outward reverence at this Name ; the Papists , that superstitiously use it , and the Prophane , that in their debauchednesse , most impiously blaspheme it , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there the Holy Ghost will have the Name super-exalted by God , by us also super-exalted with respect and honour . The Arrians , and other Heretiques , that hold Christ a meere man onely , or a God in Name , not indeed ; the Cerinthians and Colarbasians , that make Jesus one , and Christ another ; the Nestorians , that determine two persons in Christ , one of the divinity , and another of the humanity ; the Timotheans , that thinke him one person of two natures mixed and confounded ; and the Romanists , that constitute the Pope , as another head , beside Christ , of the Church , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the honor at the Name is to Immanuel , in one person perfect God , and perfect Man. God hath so made him head of all , above and below , that at the Name of Jesus every knee should bow . This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our Salvation . True Christians we seeing that God hath exalted the person and the Name , and knowing why , are bound in conscience for the same reason to exalt the Name and Person . Not according to our owne humours , but in Analogy of that Truth , which is set forth for us to beleeve and doe . We seeke no by-wayes to avoyd the duty , nor lead we others from it . A plaine Text paralleled by others literally , must we understand properly , as the other are . The truth expressed in the Letter cannot be mistaken , but by a figurative construction the Letter may be forced to a wrong sense . The sense of the former verse , which is the ground of this , being literall , makes this literall also . We have proved it ever so conceived in the Church , and will not alter it now . Nay dare not ; because we are sure that by the third commandement , and the first petition Gods Name , whether spoken , read , heard , or written , must have reverent usage . And if it must , may we deny that manner , which himselfe hath expressely prescribed ? The anathema sounds still in our eares , Cursed be he , that taketh from , or addeth to . If God then will have outward worship exhibited at the Name , in the Name of God let him have it . If he will be so honoured , that is reason enough , why he should . But he hath given reasons store , if we will not doe it now , we are now in contempt , and without repentance shall be without excuse hereafter . Nor may we thinke to leave the duty undone , because some count it superstition . Indeed at the Name , and no more were vaine . But at the Name to bow unto our Saviour is one way we worship him , and we have no other way to come at him , save by his Name . He is gone , his Name is left , that by his Name we may minde him , and through him adore the blessed Trinity . At the Name therefore let the heart ascend unto the person , and outward obeysance expresse our faith in , and high esteeme of whole Christ . As true God , and true man ; for as God and man he is exalted in person and Name , that at the Name of Jesus every Knee should bow . Tract . V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Knee should bow . GOD who made the whole creature , lookes after all he made . The soule principally , because it principally resembles him : and the body next ; because in that Organ he will have the soule glorifie him , 1 Cor. 6.20 . The Fathers therefore according to the Scriptures carefully set forth a two-fold worship of God. Internall the one , externall the other . Both congruous to the word , and from a heart purified by faith proceed both . Both spirituall , because both are motions of our spirit renewed by the Holy Ghost . For such worshippers will God have , as shall serve him in spirit and truth . John 4. vers . 23. Such as in spirit practically mortifie the workes of the flesh , and in truth contemplatively maintaine sound doctrine , is one of Theophylacts expositions . Such as moved by his Spirit doe all things sincerely in faith , according to his will , and unto his glory , is Polanus full interpretation . Such as include not God , like the Samaritanes , in a certaine place onely ; in spirit therefore , not locally : and such as worship not , like the Jewes , in the vanished shadowes ; in truth therefore , not typically , is the generall consent of Divines . Who then by this text exclude all outward worship , doe both wrong it , and teach their owne ignorance . Because the outward worship is not separated from the inward , but with it proceeding from the spirit , with it also is spirituall . Not Saint Pauls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corporall exercise good for little , but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the godlinesse profitable unto all things . 1 Tim. 4.8 . Quid mibi prodest si genua corporis mei ad orationem veniens flectam Deo , & genua cordis mei flectam diabolo ? For what doth it profit me , saith Origen , if comming unto prayers I bow the knees of my body unto God , and bend the knees of my heart to the Devill ? He meaneth , not that the knees should not bow , but not bow without the heart . Without the heart the outward worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gains nothing ; Joyne both , and the pious act , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gives fruit in time to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and doth now refresh , and then , saith Saint Chrysostome . Of the body it , therefore bodily it ; not of the body onely , and therefore is godly . Going with the minde it is holy by the Spirit that sanctifieth the soule . Whom God hath joyned together , let no man put asunder , soule and body in his service . For true Christian obedience comprehends , totos nos , us whole . Quanti quanti sumus , we , such compounds , as God made us , ought in all things , and with all we are , simply to submit unto his pleasure . What and as he wils , is required of us in the powers both of soule and body . Indeed Prov. 23.26 . Wisdome cals for the heart ; but not for it onely . For , in the very same verse , it is said , the eyes must observe . God will have every member faithfull in its office , the heart and all ; not all , or any of them without the heart . The heart is most acceptable , yet the rest are not left at randome . They subordinate , the principall being right , will be conformable all ; chast the eyes , obedient the eares , undefiled the lips , pure the hands , and flexible the knees . Every one according to the use , more or lesse , is charged in the Scriptures . To a more speciall use more specially some . The Knee and Tongue here , because they are sittest for the worke in hand ; The Knee for humiliation , and for confession the Tongue . I free not any man from this duty , the Holy Ghost by the Apostle hath bound , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one . None are exempted , not one of the Ministery , nor one of the Laity , not one of the Lords , nor one of the Princes ; learned , and unlearned , meane , and mighty , let all looke to it . All , Psal . 22.29 , 30. All , Isa . 45.23 . All , Rom. 14.11 . and here every Knee of things in Heaven , in earth , and under the earth . Above the earth I teach none , and under the earth none will be taught . We are in the midst , and of us all and every one make a full comprehension wheresoever we are . No man hath a priviledge not to doe it , nor will simple ignorance , much lesse wilfull , excuse the neglect . For who preferres not the Name , which God hath given Christ , above every Name , puts the lie on him . God saith it is above every Name , yet there be , that say it is not . Here is high contradiction , and being it is such , I beleeve God , who will not may doe what they please . By the grace of God I doe , who doe not , and doe hinder others , shall , at last , in horrour , if mercie prevent not , be compelled unto it : For , for such ill agents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is no ignoscence left , saith Saint Chrysostome . No ancient Fathers , no moderne Divines gaine-say this . O , how excellent is it for every one to practise that in the time of grace , which all confesse shall be in full execution at our entrance into glory ! Assure your selves nothing may be required of every one then , which is unlawfull for any one now . For grace , and glory differ not in essence , but degrees . The nearer therefore the Militant Church commeth to the Triumphant , the more perfect she . Perfect here no man can be , yet that every one ought to contend unto perfection is very Apostolicall . Not in one thing onely , and not in others , in every thing , as is revealed , the action and manner should be observed by every one . God speakes not without purpose we all know , take we heed then , lest any of us heare with a purpose not to doe as he speaks . Much hath beene said of this duty , and much more followes . God give us obedient hearts , that our reverend esteeme of the Name , which he hath superexalted , may appeare before men to his glory , and our peace . Remember who have learned , and amend who have neglected . It is no shame for either sexe , old or young , to deceive the Devill . The white Devill saith it is Idolatry to bow at the Name . The Holy Ghost saith , At the Name of Jesus every Knee shall bow . What will we doe ? Can any Christian doe other then obey God ? If the Name be an Image , it is metaphorically , and can it not be so , and be not an Idoll ? Can men be so injurious to their Saviour , as to thinke that , whom he sent to beginne , and further our devotions will beguile us in them ? God forbid : Submit every one therefore to the motion of the Spirit : give Jesus his honour , and the Devill will flie . A lier he from the beginning , and so shall appeare in the end . The universality will be at full in the severall rankes : the subjection is next , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Knee should bow . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew , because it hath the peculiar faculty of bowing . Another part may bow and nothing else with it , but if the Knees once bow , all the members are in submission . For in genibus , vel in nervis , & musculis circa genua , consistit robur corporis , in the knees , or in the nerves and muscles about the Knees , consists the strength of the body , as Schindler . If they then yeeld , no member of the body doth stand out . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore , say Etymologists , as well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the energie there , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the inclination , or pronenesse toward the earth . The Knees are made to sinke downe the whole frame , and enabled to raise it againe , and uphold it standing . For they are commissiones femorum , & crurum , as Isidore , the setting together of the thighs and legs . The strongest supporters are united by them . By them onely are they at once humbled , and being humiliated , are at once advanced by them onely . But it is not my part to Anatomize the Knees : Plinie can tell us , hominis genibus quaedam religio inost , and to teach that God careth for our Knees , and will be served by them , is mine . By the Knee properly , and really . There is no Metonymy , nor Metaphor in the word . The materiall I intend , and all that riseth and fals with it . Because the action is reall and proper , as the the Hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isa . 45.23 . doth declare . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies , inclinationem capitis cum aliqua parte corporis , a bowing of the head with some part of the body , as Schindler expounds it . This suits with our bowing at the Name of Jesus , and may answer them who object the Easter stations in the Primitive Church injoyned by the Councell of Nice . For standing there opposeth sitting or lying downe , or kneeling on the ground , but not this kinde of b●●●●●● . Stand and bow thus we may , and so they did , as is to be seene in the collections of Alphonsus Pisanus . In oratione Diei Dominici à Pascha usque ad Pentecosten , &c. non oportet flectere genua , sed stantes orare & inclinari , at prayer on the Lords day , from the Passeover to Pentecost , &c. they were not not permitted to kneele or sit , but standing they prayed and bowed . The very same words hath Franciscus Turrianus in his Translation of the Nicene Canons out of the Arabick . But if we looke a hundred years further , Tertullian may be seene opposing the Stations unto Processions . Nonnè solennior erit statio tua , si & ad aram Dei steteris ? Will not thy staying be more solemne , if also thou stay at the Altar of God ? They were not therefore called stations , because there might be no bowing ; But being times of publike Convents were termed Stationum dies , because in them all the godly were commanded , stare in Ecclesiis diutius , to abide longer in the Churches , and humbly appeare before the Lord at the Sacred actions , saith Junius . Ioyne these , and as there was no bending the Knees to sit , so neither was there walking suffered , nor going forth before the participation of the Sacrifice , and execution of the office . All other gestures of reverence , as lifting up the hands temperately , bowing the head and other members in humility , &c. I finde in use . Our practise then is not crossed by their Stations , their Stations reprove our running out and in at the time of Divine service : Nay , they proclaime our sitting most irreligious , nisi exprobramus Deo quod nos oratio fatigaverit , unlesse we upbraid God that his service hath wearied us , saith Tertullian . Our purpose is not lost , nor are we diverted from it . There was ever corporall bowing unto God , and I beleeve the Hebrew word we stand upon is never taken improperly in the Old Testament . A Synecdoche I know is in it , part is put for the whole , one outward act for the outward and inward . And if I say this one principall implies all other , uncovering the head , humbling the face , lowlinesse of cursie , &c. I still keepe the simple sense , and erre not . Not from the Morall Law , for in the negative precept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very lowest humiliation , even of the face to the earth being forbidden , no other may be admitted before Idols . Nor from the meaning of Christ in the Gospel , for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adoration , concludes all the externall ceremonies of worship . Nor from the Septuagint at Isa . 45.23 . for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor from the Apostle at Rom. 14.11 . and Phil. 2.10 . for he followeth the Seventy , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus referr'd is even an outward expression of true humility , or pretended within . If we observe translations , in the Vulgar we see the Knee must be bowed , and so in Arias Montanus . If it will not , it shall be made to bow . The Syriack saith , it should bow , so doth Erasmus , Beza , &c. if it doe not , it ought to bow . Some Passively , Actively others , the word carries both , and the difference makes no oddes . If the Fathers call it subjection , adoration , or worship ; what if they doe ? May it not therefore come at the body ? Nay , the outward bowing proceeding from the lowly minde , unto the right object is the reall and full subjection , adoration , or worship , which God requireth at the Name . For the bowing of the Knee is not onely a signe of inward subjection , but being with the heart is true subjection it selfe . Adoration it is , and to adore is to honour in the highest degree , that is with the lowest expression . For in adoration is ever implyed a threefold act . First , an apprehension of excellencie : If there be no preeminence , it is adulation . Secondly , an acknowledgement of what is so apprehended ; If the acknowledgement be not serious , it is derision . Thirdly , an evidence of our subjection : If there be no cleare demonstration , either by prostration , or genuflection , or inclination , or other expression , the worship is not complete . We may be in the Temple , and our minds farre off ; if there , they must shew , or cannot be knowne there . For how may we glorifie God for his good service , who will not let it appeare before men ? The Wisemen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , falling down did worship Christ . And was it not the manner of old ? when they came into the Sanctuary , it was . O come let us worship , and bow , and kneele before the Lord our Maker , Psal . 95.6 . And when they went out too . For Hezekiah and all his company having made an end of offering , bowed themselves , and worshipped , 2 Chron. 29.29 . There is adoration , inclination , ingeniculation ; no full worship without visible humiliation . The argument is pitifull : Hypocrites draw neare with their lips , therefore true Christians may not use theirs in the service of God. Doe the Papists bow the Knee ? suppose they doe superstitiously , and idolatrously , are we therefore , ad libitum , free to doe what we list ? For their abuse shall we stand as if we had no joynts in ours knees , or use our joynts either for our owne ease , or an exprobration of his service ? Now we are at a loose , what prodigious worship doe some beginne to forme ? But take they heed , lest leaving all reverence before God in his Assembly , God leave not them and their Assemblies . We know the disobedient are threatned to be smitten in the knees , and in the legges with a sore botch , that cannot be healed , Deut. 8.35 . But is it disobedience not to bow the Knee at the Name of Jesus ? Yes , for God that will not have it bow to Baal , 2 King. 19.18 . hath sworne by himselfe it shall bow to him , Isa . 45.23 . Nor may the common plea of old Testament hold , for it is applied unto Christ in the New , as meant to be fulfilled in and to him , Rom. 14.11 . Nor may it be shifted off unto the generall day , no more then our confession . For if the time of grace be for the confession of the tongue , the acknowledgement of the Knee should be in the time of grace also . More of this at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as more proper there . Isidore saith there is affinity betweene the Knees and the Eyes . Because men , dum ad genua se prosternunt , statim lacrymantur , when they are on , or doe bend themselves toward their Knees , be aptest to weepe . If teares be so acceptable to God , that he , as the Psalmist desireth , will bottle them up , can the posture be displeasing , which helps them forward ? I doe not make this the Apostles argument , but this sheweth that bowing being of outward gestures the humblest , is also the heartiest . For it is a quick sense at the heart , that causeth teares to distill at the eyes . An outward , humble , and hearty motion , that is required . Holy Kings have performed it in the worship of God , as David , Psal . 95.6 . Solomon , 1 King. 8.54 . Ezechias , 2 Chron. 29.30 . So did the Prophets , as Daniel , Dan. 6.10 . Esras , Esr . 9.5 . Micah , Mic. 6.6 . The Wisemen did so , Matth. 2.11 . To us our Saviour is the president , Luke 22.41 . and the Apostles ever kept it in practise ; as S. Stephen , Acts 7.60 . S. Peter , Acts 9.4 . S. Paul , Ephes . 3.14 . So did the whole Church , Acts 20.36 . & 21.5 . But that was in prayer ; True , then we bow lowest , when we name Jesus unto God. But is the act lawfull then , and may it not be lawfull , when God in his word , or by his Ministers names Jesus unto us ? Is not prayer an humble acknowledgement of our unworthinesse , and Gods superiority ? Is bowing at the Name of Jesus any lesse , or any more ? Yea no man sues unto God , and not in , or at his Name . If we be not prepared to carry it before us , our petitions will be preferred in vaine . For God heares us not except we come in that Name , nor can we see how to honour him , but through it . In , or at , or through it , as was before expressed , we may . Bow the Knee the devout will at prayer , and at the Sacrament of the Lords body , and bloud . It is well , and wished that all would : examples I know , are store in the old and new Testament for the one , but none for the other . Nor can any produce a more evident precept for either , then this , that at the Name of Jesus every Knee should bow . For we beginning prayer in his Name , conclude with it : and the Sacrament of the Lords Supper is the most lively expression of Jesus to our soules . So is the one , and the other so . Why then is not the naming , or mentioning of Jesus sufficient reason of geniculation ? The person signified to us , and by us minded is the same , and we are sure the text is plaine for this whilst we inferre the other . That in the Primitive times this bowing was in use Eusebius tels , where he recordeth a ● egion of Christians on their bare Knees unto Jesus at the fight of Marcus Aurelius against the Germans and Sarmatians about the yeare of our Lord 178. Tertullian saith that at Philip. 2.10 . genu plane fatetur , the Knee doth openly confesse , securvande , by bowing it selfe . Flectere-genu , to bow the Knee declares , not a carnall subjection onely , but a spirituall obedience also to the worship of God ; so Origen , and in the forecited places he takes it literally . So doth Saint Cyprian , and Novatianus so . It was the accustomed manner in Eusebius time ; Athanasius speakes for the time past and to come , Omne genu flectebatur , & in posterum fl● ctetur , every Knee did , doth , and shall bow . Saint Ambrose meant it corporally , Ruffinus likewise , and Saint Hierome , Saint Ch● ys● st● me , Saint Augustine , and Saint Bernard , in the former quotations . The Councell of Nice mentions genuflections in use ; The Fathers at the Councell of Ephesus read this verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and give all adoration outward , and inward unto Jesus . At the Councell of Basil it was in practise still . Alphonsus Abulensis , Osiander , Gorran , Musculus , Calvin , Zanchius , Aretius , Polanus , &c. conclude the literall sense , and like that this duty should be thus payed . The Church of England ever since the first reformation observed it thus in the speciall time of Divine Service . For at the generall confession of our sinnes acknowledging Jesus to be Lord we kneele . When the Apostles Creed is rehearsed we bow the knee , head and all . When the second Lesson is read , if we sit , yet we bow at the Name , and at the Gospel we bow standing . Sitting or standing when the word is read , or preached , we bow at the Name of Jesus . This precept then is now observed , but the full observance is not extant now , nor ever will be in this world . For God raigneth now by the Gospel , and his Majesty is no otherwise honoured right , then whiles the same , being knowne by his word , is reverenced , saith Master Calvin . Grace doth owe her knees , and her knees are not in , but governed by the heart . With heart and knee , bowing at the Name , we both testifie that he is Lord , who died to save sinners , and retribute glory for the inestimable benefit . For the meaning of the Holy Ghost is simply to affirme , saith he , that all men should not onely acknowledge Christs power with the heart , but by externall gesture of the body , which he noteth by the bowing of the knee , shew forth the yeelding of obedience also . But the word of God hath alwayes enemies , that frowardly resist , and contemners , that prophanely scoffe at it , as trifling , or fabulous . At this day are many such , God amend them , and give his children patience till all things be renewed . Such there are , and ever will be scorners . Whereby it appeareth that this bowing is indeed begun in this life , not perfected . When all the enemies of Christ shall be thrown downe , that they may be the footstoole of his feete , then at the Name of Jesus shall every knee bow , ad plenum , of those in Heaven , in earth , and under the earth . The Patricians that deny the substance of humane flesh to be of God ; the Paternians , that give the inferiour parts of mans body as peculiar to the service of the Devill ; the nefarious Postellus of Sorbon , that said his Harlot and not Christ , redeemed us from the navill downeward ; all Hereticks also , that worship in spirit , not in truth ; all Hypocrites that worship neither in spirit , nor in truth , but in shew ; and all luke-warme Christians who have some affection , yet because many will breake , leaving the Church , and God too , rather then bend , doe keepe the knee for their own use , or bring it into Gods service , as if they were ashamed it should be knowne there , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the whole of man according to every part is Gods , and the outward worship proceeding from the inward , the knee at times to expresse the obedience of the heart , doth he challenge of every one . All Neuters , or indifferent soules , Halcesaits I may call them , that hold it equall to bow , or not to bow ; all Jewes , Turks , and Pagans , that yeeld no obedience unto Jesus ; all Agnoclyts , Ethicoproscopts , Puritans , Anabaptists , Brownists , or other perturbers of the Church peace , that will not outwardly bow , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there God , who will have all glorified bodies bow at the last day , commands regenerate knees to bow in the time of grace . This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . True Christians we are disciplined by God , as well in the state of our body , as in the habit of our minde . Both being his creatures , it is most just they should according to his will be ordered both . He hath not circumscribed the one , and left the other boundlesse . Our body must pay its due , and the soule hers , and not the body without the soule , that both may be spirituall . We joyne them together ; and worship not without bodies , but in a singular adoration , and on speciall restraint . Were we forced to be present at idolatry , we may subject to God in minde , but not bow downe to Baal . Submitting then in heart to God , and not in body to any other , we give all to whom the whole is due . God will have no sharer ; in all places , at all times , upon all occasions the knee must be the Lords , and his onely . No man hath licence to restraine it , when it may be yeelded , not they whom none controll , save God. Kings as well as the meanest of the people come under every knee , and are called unto obedience before the Lord. Whilst they be foremost , the people will be forward . If the heart be right , of what degree soever we be , our necks are not perverse , nor our knees stubborne ; well composed our bodies , to shew our soules are sanctified : we goe not our owne wayes , nor keepe our owne times ; what , and as God hath prescribed we are ready to execute without scruple . It is kindly not to render other service then he hath set forth , but it were sacriledge to barre him any of that . Be it how he wils , whilest his Name is hallowed by us , our consciences finde peace in him . At the Name then , and to the person , without shame , or flattery , or pusillanimity , bend we heart and knee . Because the Name is supereminent , and by God made the highest ; that at the Name of Jesus every knee should bow of those things in Heaven , and in earth , and under the earth . These are the three rankes of knees , and follow next to be discovered . Tract . VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Of things in Heaven , and of things in earth , and of things under the earth . EVery Knee should bow , quod in Coelo , in terra , & subter terram est , which is in Heaven , in earth , and under the earth , is the Syriack interpretation , and the full expression of the Greeke . Every knee of the celestials , terrestrials , and infernals , as the Vulgar , Arias Montanus , Erasmus , Beza , the Rhemist , &c. Whether then it be every Knee , which is above , below , and beneath ; or of those things which are there , all is one . Wheresoever the Knees are , humility ought to be their glory , end bowing the ensigne . I bring not bruits , plants , vegetables , and all creatures to this our reasonable adoration . Who know Christ , or have facultatem cognoscendi , the faculty thereto , Angels and men , just and unjust : all , that shall accompt before the tribunall of Christ , are bound to this homage at the Name of Jesus . These and no other , for no other but these are capable of such knowledge . Though all creatures shall subject , yet not all in one manner of subjection . Scio quidem omnem creaturam velit nolit subjectam esse Creatori , I know indeed , that every creature must be subject to the Creatour , saith Saint Bernard ; but of the reasonable creature , voluntaria subjectio quaeritur , whatsoever be paied , voluntary subjection is demanded . Who pay it not willingly , unwillingly shall . According then to the dispositions of the subjects the subjection here is twofold . Of the elect the one ; of the reprobate the other . The first being that whereby the Apostles and all Saints are subject unto Christ , salutem , quae à Christo est , indicat subjectorum , declares the salvation by Christ of the subjects , saith Origen . I will rest in , and be subject unto God : Why ? Because , ab ipso salus mea , from him is my salvation , was the free resolution of King David , Psal . 62.2 . The other of the damned is coacted ; For they are victi , non ad p● ati , the conquered , not adopted they . Their place therefore is not , l●● us g● atiae , of grace ; the locus paenae , the place of torment 's theirs . So Saint Augustine . Being vessels of Gods wrath , they are made the foot● toole of his ire . So the Psalmist , Psal . 110.1 . Though all then be not subject in the first way of obedience unto glory , yet all ought to be , and who will not , shall at last be compelled in the other to destruction . For the same saving power is confounding also . The enabled therfore either for eternall life , or death eternall , are the intended subjects at Isa . 45.23 . Rom. 14.11 . and Phil. 2.10 . The Fathers understand it so . In the three sorts mentioned , omnis universitas indicatur , the whole universe of Angels and men is set forth , as Origen explaines ; Cyprian so restrains it , so doth Athanasius , Ambrosius , Hieronymus , and Saint Chrysostome saith , that the things in Heaven , in earth , and under the earth , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole world , Angels , Men , and Devils Not one Ancient and Moderne writer secludes either of these . If any include more , it is more then they can prove the Apostle minded at this place . True , all things are under the commanding will , but none save these can come within the practise of this precept . Nor compassing all these doe I carry all unto one end answerable to their first originall . For in horrour many , whilest the rest , in grace , and glory , pay this duty . To prosecute our intent , it is first demanded here , whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heavenly things , be meant the good Angels onely . Theodoret understands all creatures , and principalities , quae sub aspectum non eadum , which come not within the reach of our eyes , Angels and Spirits , good and bad . This Zanchius liketh , though Beza would not determine it . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concludes the airy also , and who take it thus may minde the Devils there . Because Ephes . 6.12 . they are said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Heavenly places ; that is , Princes of the aire , Ephes . 2.2 . Saint Chrysostome intends , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the just ; they are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things which are in Heaven , and Heaven is prepared for the just onely . Good Angels , and blessed soules departed fall downe of themselves before him that sitteth on the Throne , and adore him that liveth for ever and ever , Rev. 4.10 . This we are sure of ; with the learned therefore and judicious at home and abroad follow we Chrysostome . Secondly , how can the Angels bow at the Name when they are called Spirits ? Psal . 104.4 . Heb. 1.7 . Hath a Spirit a body that it should bow the knee ? To this I answer , that the Aristotelians hold the Angels simple , and abstracted intelligences , and the Platoniks say they have bodies . Those the Schoolemen follow , after these the Fathers go , though not after these in the matter . Tertullian saith , Omne quod est , corpus est sui generis , whatsoever is , is a body of its kind . And of the Angels he writes thus , Invisibilia illa , quaecunque sunt , habeat apud Deum & suum corpus , & suam formam , per quae soli Deo visibilia sunt ; those visibles , whatsoever they are , have before God their owne body , and their owne forme , by which they are visible to God alone . They have their bodies , that is , other then we have , and their formes , as we also have ours . It is onely peculiar to God the Father , the Sonne , and the Holy Ghost , if we may beleeve Origen , sine materia i substantia , & absque ulla corporcae adjectionis societate subsistere , to subsist without materiall substance , and any alliance of corporall adjection . Saint Augustine doth not onely attribute bodies to the Angels , but cals them , acrea animalia , airy animals . He followed Origen , Lactantius , Basil , and that was the consent of Writers in his time , as Lodovicus Vives noteth . And in his Notes he induceth Michael Psellus saying , Oporret , ut divinus asserit Paulus , Spiritus ministros , qui mittuntur , corpus habere , &c. Spirits , ministers , as Saint Paul affirmes , ought to have a body , wherein they may move , stand still , and openly appeare . In this sense Gregory the Great termes an Angel , rationale animal , a reasonable living creature , such a one as is composed of body and soule . Saint Bernard also on the words of the Apostle , Heb. 1.14 . Are they not all ministring spirits ? reasoneth thus ; How can they fulfill their ministry without a body , praesertim apud viventes in corpare ? especially with those which live in a body . If in Scriptures we read they are incorporeall ; I answer , that we usually call the more grosse , bodies , and the more subtile , which come not under our sense , Spirits . With Saint Gregory therefore I determine , Comparatione nostrorum corporum spiritus sunt , sed comparatione summi Spiritus , sunt corpora , that in respect of our bodies they are Spirits ; but in respect of the incircumscribed Spirit , they are bodies . Conferred with us , spirituall ; with God , corporeall , as Damascene . More probable therefore saith Zanchius , is the opinion of the Fathers , that the Angels be not simply without body , then of the Schoolemen , that they are simple and immateriall Spirits ; especially seeing the Schoolemen approve the distinction of Gregory , that comparatively they are bodies , and Spirits comparatively . But what bodies they naturally have , we are men and know not ; certainely more excellent then ours , more subtile then the Heavens , invisible to our blind eyes , finite , locall , and the fittest for their ministry . May we say the Angels have their bodies , and can we not think they have their knees ? Saint Paul at 1 Cor. 13.1 . gives them tongues , and shall he not as well at Phil. 2.10 . allow them knees ? They have one said the learned Bishop Andrewes , as much as the other . And in both places , humanum dicit , he speakes to us after the manner of men : that we by our owne language might conceive what they doe . They doe reverence , and we finde in the Scriptures that they have expressions of what they doe . Consider what is at Rev. 4.10 . & 5.8.14 . and in the 7. chapter 11 , 12. verses , nothing can be more plaine . All the Angels stood in the compasse of the Throne , and of the Elders , and of the foure beasts , and fell before the Throne on their faces , and worshipped God ; saying Amen ; Blessing , and glory , and wisdome , and thankes , and honour , and power , and might be unto our God for ever more , Amen . They stand , and have they no legges ? they fall downe , and may they not bow ? Having faces , must they want knees ? speaking out , are they without tongues ? They have theirs , we ours . Though not as carnally we , they hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with us , whereby their obedience is set forth . And it is confessed by all , that genuflection is but an outward , and some say any outward , humble expression of that within . Because therefore the Angels some way expresse it , they are some way said to bow , and that way too , which is answerable to the knee . Their obedientiall bowing power they yeeld in a supermorall perfection . The doe so , and going before in that practise we need not feare to follow after . What ever some plead for themselves , I am sure the Apostle hath left none of us out For to every knee of heavenly things he subjoynes every knee of things terrestriall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And of things in Earth . The conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , shewes that all living men ought to performe the bowing at the Name , verified in the Angels . All ought , and though all doe not , yet good Christians beginne it now , and will goe on with it unto perfection . For they in Heaven bowing strongly inferre that there are no men in Earth priviledged not to bow . I say not that every individuall man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is on earth , doth or will now bow . For Turkes , Jewes , Infidels , out of the Church doe not , and too many Christians in the Church will not . But that every one voluntarily , or involuntarily shall truly fulfill this Scripture at the last day . Though therefore it be principally intended then , it doth not follow that it may not be in practise now . For the Apostle will have us be presently humble , vers . 5. And presently , because our humility , that reacheth , goes not out , but is perfected in glory . Origen saith , omne genu flectitur , every knee doth bow ; Flectebatur & flectetur , every knee did bow , and every knee shall bow , so Athanasius . J am incurvetur , every knee ought now to bow ; so Cyrillus Alexandrinus . Now to doe it , and every one now , will admit of no prorogation till the last day . Christi regnum crescit indies , Christs Kingdom hath a daily increase , and is not at highest untill it be wholly triumphant . So these propositions are both true . All things are now subjected unto Christ : All things are not in full subjection untill the Resurrection . Proinde vaticinium hoc non absque ratione diversis temporibus varie accommodatur , saith Master Calvin , this prophesie therefore is not without reason diversly fitted to divers times , as other prophesies doe not perfect Christs Kingdome in a moment , but describe it unto us in the whole circuit . And though it be a prophesie , yet under this prophesie is a duty required of us . For it is not a prophesie instantly fulfilled , but by degrees . A good Christian then will argue thus , Must all knees bow at the Name of Jesus in the last day ? I ought therefore to bow now . Pia civilitas est , it is a pious civility so to doe in the time of grace , saith Osiander . Non interiore modo cordis affectu , sed externa quoque professione colendus est Deus , si velimus illi reddere quod suum est ; God is to be worshipped not in the interiour affection of the heart , but by externall profession also if we will render him what is his , saith Marlorat . The better sort therefore g● t them to their knees gladly , saith the reverend Bishop . They doe so , or else how can they pray , Thy will be done in earth as it is in Heaven ? Matth. 6.10 . If it be so done in Heaven , it should be done so on earth , or else our Lords Prayer must be , as it is among the Puritans , out of use with us . Nor doe wee this as if God had need of our bowing : but wee would be thankfull , and we , of us I speake , we have need to bow . For by bowing , prostration , extending the hands , Et siquid aliud visibiliter , or if we doe any other visible thing , by these we become the more humble and servent at our devotions . Neseio quomodo , cum bi motus corporis fieri , nisi motu animi praecedente , non possunt , iisdem rursus externis visibiliter factis , ille interior invisibilis , qui eos fecit , augetur , &c. I know not how , saith Saint Augustine , but so it is , that whereas these motions of the body cannot be done , save by a preceding motion of the minde , yet by these visibly externall deeds , that interiour and invisible , which caused them , is enlarged . As if there were reaction betweene the inward and the outward ; the inward affection , which moveth the knee to bow , is by the bowing of the knee the more inflamed . Who therefore dislike the posture , we have just cause to doubt their intentions . For though God judge the outward by the inward , yet we discerne not the inward , but by the outward . Nor let any thinke to be excused , because multitudes doe it not . For if that be sufficient plea , it is in vaine to plead any longer for the truth . But the truth will stand against all opposition , and the pleaders shall be upheld by him for whose sake they plead the truth . By whom was it said , Mar. 13.13 . Luke 21.14 . Yee shall be hated of all men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for my Name sake ? What ? Were they hated of all men ? No , but of the prevailing number . And doth not Christ there say , persevere , and yee shall be saved , not a haire of your head shall perish , by patience yee shall possesse your soules ? These things were written for us , and God be thanked , they are enough , and so let his Grace ever make them to us . Can we recall those myriades of Martyrs that have died in severall persecutions for the Name of Jesus , and shall we be ashamed who live in peace , eate the fruits of our owne labours , and enjoy the free passage of the Gospel , shall we , we be ashamed in all humility to extoll the Name ? The Name , which in life and death is the sweetest tune , and most melodious harmony , the Name of all Names , even the Name of Jesus . Let the stoutest opposers produce one of the Fathers that mislikes our bowing at the Name . I except none , no not the most allegoricall . For Origen , of whom they most boast , saies as much as we desire , and more then many would willingly heare . Let this be done , and by my consent , they shall gaine their will against our practise . All the late Writers , that I have seene , except the knowne perturbers of the Church peace , with us by sensible demonstration to declare our inward humility all . But if we looke backe unto the 22. Psal . 28.29 , 30 , 31. it will appeare what scope this duty hath among Christians on earth . All ends of the earth shall remember , and turn unto the Lord ; and all the families of the Heathen shall bow down themselves before thee . That is , Divinis honoribus Dominum Jesum Christum colent Christiani , the Christians shall worship the Lord Jesus Christ with divine honours , saith Osiander . And reason good : For to the Lord pertaines the Kingdome , and he is ruler among the Nations . All the fat ones of the earth shall eate and bow downe themselves : that is , the mighty of the earth , Kings , Queenes , Princes , Nobles , shall acknowledge , and adore Jesus . All that goe downe into the dust shall bend downe before him ; that is , the poore , wretched , contemned people , that are even trod in the dust , shall shew themselves devout in the service of Jesus . All sorts of Christians are set out by bowing downe . As if the outward man were made to interpret the inward ; or visible expressions should tell forth our sincere affection unto Jesus . Who will not indeavour to discharge what here they owe unto Christ , will they , nill they , they shall pay this duty in the utmost rigour . Not for a time , but eternally , nor any other way , then with the Devill , and by everlasting torments . No avoyding it who contemne the other ; For every knee comprehends the infernall also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And of things under the earth . God hath made Jesus King of Heaven , and of Earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , and him over Hell the most triumphant . Whom the two former chearefully obey , to his glorious person , the conjunctive particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , brings the third ranke of bowers , bound hand and foote , crouching in their fetters . And the same connexive infers that these are reasonable creatures too . It doth , and all expositers agree in that , but which they are , not so well . Theodoret , understanding the good and evill Angels in the first place , placeth here the dead men , elect and reprobate , which lie in their graves . Who assent to the former may like this . But if the words before be throughly inspected , the bodies of the dead are included there . For , till the generall day , they are more properly in , then beneath , the earth , and more in then any other . There they are laid up , and shall not be carried either over , or under , before the universall account be taken . There till then and no where else they . In the next word therefore we with Saint Chrysostome comprehend the Devils and damned soules . For them Tophet is prepared , and that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , below the earth . The aire indeed , and the earth are places of the Devils seeing and assaulting us , but Hell is their home , said the learned Bishop Bilson . Thither they be remanded , upon any , the least occasion , when pleaseth God. Their place , from whence at the last they shall never start , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bottomlesse pit , Luke 8.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most inconspicuous to the face of the earth , Luke 16.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lowest , and beneath our thought of lownesse , 2 Pet. 2.4 . No light , and no darknesse there without intolerable horrour . Where it is we know not , and I pray God it may never know any of us wheresoever it be . For whom it is we know , and being we doe , it behoves us to doe here as he wils , whose power constraines the damned there . We dreame not then of a Purgatory , and soules to be released thence . They are stated in Hell that are the subterraneall , and being trampled under Christs feete shall never rise up into his glory . It is a meere delusion of the Devill , that the Papists at this text teach redemption from the infernall parts . For the Apostle discovers in what subjection the Devils and condemned men shall , full sore against their wils , be unto our Saviour . Novatianus , Ruffin , Ambrose , Chrysostome , Theopylact , Anselme , Haymo , Hugo , Cajetan , Tho. Aquinas , Gorran , Illiricus , Hunnius , Hyperius , Salmeron , Zanchius , Aretius , Estius , on this text expound the bowing of those things in Hell to be not in charity , but forced by the uncontrolled power of Jesus . It is plaine , Psal . 110.1 . where his enemies are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the footstoole of his feete . God hath subjected them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under , 1 Cor. 15.27 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under and under his feete , Heb. 2.8 . So under as they shall never be able to rise . Under him now ; for now illum meruere coguntur , they are compelled to feare him ; and under this feare , contremiscunt ad illius memoriam , they tremble at the mentioning and memory of Jesus , saith Aretius . Now under feare of that to come , but when that is come , which they so feare , bow they must , and be bound in everlasting chaines of torments so to bow . The very recognition of Jesus , whose Name the blessed glory to record one to another , being perpetuall to the damned , shall be as bellowes to blow the fire , whilest they are fuell to maintaine it . They despaire to forget him , because his revengefull power will never leave them . Fly from him they cannot , nor are they able to endure , what they must for ever and ever abide under him . Thus having no where else to be , nor any meanes not at all to be , nor any hope that he will in time be satisfied , they yeeld , because they cannot but yeeld ; and suffer , because they ever shall suffer the rigour of his justice . In this thraldome they dreading advance his Name , whose person was despited , and applaud his justice , whose mercie they refused . That justice keepes them on their everlasting knees , whilest their Lord cannot be , and not be victorious . All therefore shall bow , but how bow all at the Name ? Shall Jesus be named at the generall day ? or ever after ? Who question this may doubt all . All that Christ did , and suffered all . For what gaine I by him crucified , if he be not glorified for me ? I acknowledge him humbled , much more exalted him , and my selfe through him . Beleeve and search the Scriptures . They say the Lord shall be revealed , and shall he be revealed without the memoriall of his Name ? Not so . The day of the Lord is the revelation of the Lord Jesus , 2 Thes . 1.7 . And at the 12. v. all that is then done , the clarification of the good , and confusion of the bad , all , that is , is that the Name of our Lord Jesus may be glorified in us , and we in him . Againe , 2 Cor. 1.14 . The generall day is the day of the Lord Jesus . Shall he have a day , and not he be mentioned in the day ? How hath he it , when it is not acknowledged his ? But his it is , and will be acknowledged . For in that day God shall judge the secrets of men by Jesus Christ according to the Gospel , Rom. 2.16 . Thirdly , when we consider , Isa . 25.21 . Rom. 14.11 . Phil. 2.11 . that every tongue at the generall day shall to the full confesse that Jesus Christ is Lord , what may we say of those men that thus contradict this truth ? If they be Schollers , can they be thus ignorant ? If Divines , be they not infatuated ? and if both , are they not in contempt ? I feare they have projected so many waves of serving God , that if his mercie prevent not , the best will be forsaken , or troubled very much . But grant that the Name shall be mentioned then , shall it never be expressed after then ? Yes , for by what Name he was vilified on earth , in the same Name will he be magnified in Heaven . All the servants of God shall there see his face , and his Name in their foreheads , Rev. 22.4 . What is the Name there ? The Lamb of God is not it , but it is Jesus . For he is the eternall Sacrifice signified by the Lamb. And because our comfort shall be alwayes full , the Name , for which we suffer on earth , shall ever be present with us in Heaven . We shall heare it alwayes , see it alwayes , glory in it alwayes , it will be alwayes in our foreheads . Nay how can we be perfect in him , if his Name shall not be glorified in us ? 2 Thes . 1.12 . Or how may his glory be perfect in us , if his titles of greatest glory be withdrawne from us ? Is there any other Name wherein we must be saved ? Acts 4.12 . we are saved onely in it ; if saved , then glorified in it onely . For without glory is no salvation . Possesse we so much in it , and shall it be without regard , when we have all we can possesse ? The foure and twenty Elders , and the thousands of thousands sing the prayses of his Name , Rev. 5.12 . and Rev. 19. the voyce of much people , as the voyce of many waters , and as the voyce of strong thundrings , is Allelu-jah ; because the marriage of the Lamb is come , vers . 1.3 , 4 , 6 , 7. We shall for ever sup with him , and magnifie his Name for ever . Ipse finis erit desideriorum nostrorum , qui sine fine videbitur , sine fastidio amabitur , sine fatigatione laudabitur , he will be the end ▪ of of our desires , who shall be seene without end , loved without disdaine , and praised without ceasing , saith Saint Augustine . This is the office , this the affect , this the act for all , and all they doe is done in the Name of Jesus . Gloria nostra est , quod cum potestates eum semper adoraverint , nunc adorent sub Nomine Jesu , it is our glory , that whereas the Angels ever adored the Sonne of God , now they adore him under the Name of Jesus , saith Athanasius . Beda inferres that as Christ received at his corporall circumcision this Name Jesus , so the Elect in their spirituall circumcision partake of the Name ; ut sicut ipsi à Christo dicti sunt Christiani , ita à Salvatore vocentur salvati , that as they of Christ are denominated Christians , so of the Saviour they are called the saved . Ludolphus Saxo thereupon affirmes that in glory , ab ipso Jesu dicemur Jesuitae . His meaning is , that Jesus will be unto us the Name of glory , as Christ is of grace . Oleum effusum Nomentuum : effusum planè , quod non solum Caelos , terrasque persudit , sed aspersit & inferos , as Saint Bernard preached ; the Name is Oyle poured forth , and fully poured forth , which runnes not all over the Heavens onely , but comes at Hell also : So that at the Name of Jesus every knee celestiall , terrestriall , and infernall must bow , and every tongue confesse and say his Name is Oyle poured forth . Ecce Christus , Ecce Jesus , behold Christ , behold Jesus , both poured out to the Angels , both poured forth on men . Shall it be poured forth to them , and not be received ? or how can they receive , and not take notice of it ? It was the hope of all the Fathers , and the joy of the Martyrs in the Church , that they should magnifie this Name in Heaven , which they professed on earth . And if we examine the moderne writers , no Divines will be found , that deny the fulfilling of ▪ Phil. 2.10 . in the life to come . Yea they who not onely neglect , but decry also the duty here , confesse the full payment hereafter . What discording musicke is theirs ? Hereafter it shall be perfectly performed , and yet the Name never named hereafter . When their doctrine is knowne to be at oddes , they will stand amazed , and keepe the distance of those men that frighten each other . It is time to conclude ; who will not beleeve , can never learne their duty , because a duty is never learned till it be practised , nor practised till it be well beleeved . Have some faith , and we shall have more , and the more we have the greater will our practise be . The Name is most glorious in Heaven , therefore the blessed bow at the Name : The Name is most sweete to Christians on earth ; therefore good Christians beginne here to bow at the Name . The Name is most dreadfull in Hell ; therefore the damned bow at the Name : These against the will , most willingly the other . The Simonians , Caimies , Angelicies , &c. that against the Scriptures bring in , and maintaine the worshipping of Angels ; the Collirydians , Papists , that adore the Virgin Mary , also , pray unto Saints , and bow the knee at their Images ; the Aristotelians , and the Fanatiks of our time , that make the Angels such simple intelligences as may no way bow the knee , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there the Angels , and Saints receive no divine worship , but submissively bow downe at the Name . The Manichees , that say Jesus is the Redeemer of the soule onely , and therefore yeeld not the body unto his honour ; the Jewes , Turkes , Pagans , Infidels , that on earth deny his Name ; the Zuinglians , and our very late Reformists , that stand covered as stiffe as stakes , or sit as senslesse of Grace , without any expression of honour at the Name of Jesus , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there beleeving Christians , hoping to partake of glory with their Saviour , shew their delight in , and high esteeme of him by bowing at his Name . The Carpocratians , Marcits , Severians , that fall downe before familiar Devils ; the Pythagoreans , Origenists , and many prophane Famulists in these dayes , that teach a revolution of soules , as if Hell were but for a time , and in time the Devill and all the wicked with him should remove thence , as the Popelings say soules doe out of Purgatory , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there the Devill , his Angels , and all the Damned , chained for ever on their knees , justifie the righteousnesse of our Saviour in bowing with horrour at the Name of Jesus . This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . True Christians we beleeve that though the Angels have not knees like ours , yet will bend the knees they have . We thinke them not elementary , spirituall they be . Devoid of body in respect of us , but if God be considered corporeall they . For where now they are , they cannot now be elsewhere ; and being ministers to us must have such a being wherein they may administer . In a being they assist us , which sometimes they either make visible , or assume another visible , and by the same , in an analogy to us , humbly expresse the honour due unto our Saviour . Not coacted , but with alacrity , and such , as if we could behold it , our hottest zeale would seeme stone-cold . They are indued above us , and can doe much , much more , yet we in a holy emulation praying to doe , as they doe , contend after them . We shift nothing off that ought to be done , because when we have done the most , it is knowne we have done too little here . If the Angels and Spirits , good and bad , properly have no knees , it is certaine we have . Whom it concernes , looke we to ourselves . We cannot be too forward , no feare of that , in goodnesse ; but our backwardnesse brings evill enough on us . Whilest others then be backward , we will be as forward as we can , that our forwardnesse may prevene Gods anger . We dare not forbeare the knees , and with-hold what else we owe at the Name , lest he take his Name from , and we be not reputed his . To whom he is most precious , most honourable he among sinners . Whilest therefore we have the use of our bodies they shall set forth our obedience . For we finde who will , because they will be in contempt , shall at last be compelled with smiting knees to honour that Name wherein they will then despaire of comfort . We may conceive the Devils in their kinde , and the other damned in theirs , manacled without hope of release , crouching at the Name of Jesus under the immense and eternal waight of Gods wrath . So it is decreed , and cannot be altered , that who will not now doe , what he should , shall against the will hereafter doe what he would not . Jesus will be honoured in Heaven , and in Hell , we are in the middest to make our choyce : who will have Heaven doth his duty unto Christ voluntarily on earth ; who doth not so shall be tormented to it in Hell. For God hath given him a Name above every Name , that at the Name of Jesus every knee should bow , of things in Heaven , and in earth , and under the earth . Tract . VII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And that every tongue should confesse , &c. VVE are now at the duty , which is generall , of the tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every tongue . Secondly , evident , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it should confesse . Thirdly , veridicall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Jesus Christ is Lord ; And then kindly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the glory of God the Father . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , inferres this necessary as the former : nay more ; Not exclusively more , as if this being done , the other may not at all be done : But necessary more , as more excellent the subject . And so excellent is the tongue , that of all other members the Psalmist cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our glory , Psal . 16.9 . Nor is it spoken thereof the soule ; for the Apostle expounds it of the tongue , Acts 2.26 . The tongue is the vocall instrument , wherewith we glorifie God ; the other make but dumbe acknowledgements . The knee then , being set before the tongue , doth not challenge the more worth , nor the tongue lose any of its owne . They be marshalled right , said the reverend Bishop . For having , by the knee bowed , put our selves in minde of due regard , we are the fitter to speake of , and to our Saviour with meete respect . In the second Precept this order is commanded ; the practise frequent in the Old Testament : in the New Christ himselfe fell on his face and prayed ; the Apostles after him , and the Churches too , betooke themselves unto their knees at their devotions . As if bowing were a proper preparative to the service of God , or a gesture so peculiar , that the outward man , nothing else , might declare the humble heart . For this cause we entring the house of prayer , bow our selves unto the Father ; and , because we must some way bow , toward the East observe we the custome of the Church . Secondly , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be copulative , it doth not binde the knee and the tongue inseparably together . As if the knee might not bow , unlesse the tongue speake out . For these are duties under an affirmative precept , and being humane acts are limited by circumstances . They are duties necessary , non ad semper , but not at all times , to salvation , saith Aquinas . Their times they have , and keepe both in their place . Both may goe together , and when they may , for Gods sake let them . And let them in that place , and at that time , where and when the omission of either substracts Gods honour , and gives ill example to our brethren . When the tongue confesseth be sure to bow at the Name , though when the knee bowes at the Name the tongue doth not ever confesse . For this last includes the first , as the greater the lesse . The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore doth not tie the open confession to the implicit , but rather the implicit as subservient to the open . Yea , it brings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the former verse hither , and maketh this another dependent on all we had under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and after in the ninth verse . In which respect our English translatours render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not simply , and , but with the finall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that : Thereby denoting that this duty hath the same ground with the former , and the former the same end with this . For , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lookes backward and forward . Backward for the tongue , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did for the knee , unto the exalted Person , and the Name exalted by the union and for our salvation . Forward to direct the knee and tongue unto the glory of God the Father . As the knee should bow at the Name to the Person whose Name it is ; so likewise should the tongue confesse what one he is , who is so named . And both knee and tongue to the honour of God , which exalted him , and his Name , that his Name and he might be so acknowledged by us . Before we brought all to humble the knee , and every knee ; now all is at the tongue : every spirit to give breath , and every tongue to be a Trumpet of his glory , who is so illustrated . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that proper instrument whereby we speake . We admit no Metonymie , a Synecdoche we doe . The tongue is not mentall onely , nor onely corporall . The tongue moves from the heart , and the heart should goe with the tongue , Not the tongue extraordinarily indued onely , but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every tongue , of what speech , dialect , or language soever in the world , stands charged with this duty , Dan 7.14 . In token hereof the title on the Crosse was written in the three principall , or sacred tongues , as Isidore termes them , Hebrew , Greeke , and Latin. Not that these and no other be intended , but these being put downe as the excellent , no other , what , where , or whose soever , are left out . Bishop Andrewes saith , the tongues sent from Heaven were the praeludium . For thereby every Nation under Heaven , each in their owne tongue , heard spoken , Magnalia Dei , the glad tidings of the Gospel , Acts 2.6 . Every Nation then ; for every Nation hath a peculiar tongue . And every one that speakes the tongue of his Nation : For , all peoples , since the confusion , being set forth by tongues , every tongue implies every one of all peoples so distinguished . None may deny the Authour what he made . Not one of the Angels : Let all the Angels of God worship him , Heb. 1.6 . Not one of the Gods on earth ; Worship him all yee Gods , Psal . 97.7 . Not one of the Saints above ; They all say , Thou O Lord , art worthy to receive glory , and honour , and power , Rev. 4.10 , 11. Not one of the Saints below ; They all cry out with ▪ the Prophet ; Exalt the Lord our God , for the Lord our God is holy , Psal . 99.5 . Who will not feare thee O Lord , and glorifie thy Name ? Rev. 15.4 . Nay , who will not , shall in the end gnaw their tongues , and roare out , Vicisti Galilaee . Devils , and all in Hell are forced to yeeld their very tongues unto the divine justice , Rev. 16.10 . The tongues then of Angels and men , good and bad , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Saint Chrysostome expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good in Heaven , and on earth , and the bad on earth and in Hell are the full of every tongue , at Isa . 45.23 . and Rom. 14.11 . and Phil. 2.11 . We have tongues , and the Angels too , as we have our , and they their knees . We know ours , and they theirs . They doe their part , we must doe ours . Accept the Synecdoche now , and every man from the soule by his tongue , and every Angel in his power conclude every tongue that should confesse . Their faculty of speaking is required of them , and ours of us . Not of us in one sexe onely , and not in the other , but of us in both . For the Hebrew word at Isa . 45.23 . is of the common gender . Women , and every woman come within every tongue . Whose tongues be very profuse at other times , may not be oversparing in this . Nor doe we contradict the Apostle , who will have women silent in the Churches ; 1 Cor. 14.34 . For there he inhibits them the authority of teaching in publike convent . Prophetisses have no liberty ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is a shame for a woman , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak , vers . 35. that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to teach in the Church , 1 Tim. 2.12 . For , as Saint Chrysostome said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the women once taught , and she subverted all things . Appositely here might I take up the complaint of the same Father against this fault in his time ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Now there is a great tumult , much clamour , debate exceeding , nor are womens tongues any where more liberall , not in the Market , not at the Bathes , then within the Church , of spirituall , and secular affaires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this , this very thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things are topsiturvie . I heartily wish , that these dayes may no longer in this dangerous evill parallel those . Let women learne to pray and praise God with the Congregation , as they ought ; but for them to prescribe , and administer , is to prophane the sacred things of the Temple . We see the tongue is universall as the knee ; in Heaven none are excepted , on earth none , and none have priviledge in Hell. All that shall come to the generall judgement , what ever they be , should confesse all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Should confesse . At Isa . 45.23 . it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Septuagint published by Sixtus Quintus , renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we translate , shall sweare . Nor doth this crosse the Apostles words , nay his explain this . For it is granted by all Expositours , that , juramentum , an oath is cultus divini species , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often put for the whole worship of God. As Isa . 19.18 . where swearing by the Lord of Hosts is the true profession of him . So in Jer. 4.2 . Thou shalt sweare the Lord liveth , &c. Swearing , pro confessione dicitur , is used for confession , said Saint Hierome . And in this sense , Psal . 63.11 . to sweare by him , is from the heart to worship him , as Tremellius hath observed . That therefore , which the Prophet calleth swearing , Isa . 45.23 . the Apostle calleth confessing unto God , Rom. 14.11 . And in the Copie Saint Hierome had of the Seventy Interpreters , was expressed both , jurabit , & confitebitur , every tongue shall sweare , and confesse . Both tend to one : For as Beza noteth , swearing is no other , then , vera & aperta ejus Dei confessio , quem ut testem & perjurii vindicem appellamus , a true and open acknowledgement of that God , whom we call as the witnesse , and avenger of perjury . A confession , that it is , and with the highest witnesse . Of God , and to God it ; of and to him above all . We are right , and to satisfie that we are , see what may be had from the Apostles word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should confesse . The Latin translatours all signifie no more , then our English . Saint Chrysostome saith the meaning is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all should speak out . But the reverend Bishop considered three things it it ; I will shew foure , and in each one three . First is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak we must , say somewhat . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe it together , not some speak , and some sit mute . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speake out , not whisperingly , or betweene the teeth ; but clearely , and audibly . So farre his ; the next from the forme of the Verb is this . The duty set out in futuro , being an universall truth is required now . To day , whilest it is to day , doe it now ; shift it not off to the last day , to be done then . Now and then ; the Tence containes both . These foure make all square ; looke back , and see how . First , here is speech , and that Cordis , oris , operis , of the heart , the mouth , the life ; in , and by them speake we . Secondly , an harmony , and that , consensus , ordinis , & finis , with one consent , in one order , and to one end : All as one in every one . Thirdly , an open expression , and that , sidei , spei , & charitatis , of faith , hope , and charity ; All shew gracious lips , though every one yeeld not one and the same measure of grace . Fourthly , a time for the performance ; and that , necessitatis , voluntatis , & coactionis , of necessity , will , and compulsion . When the honour of God , or the good of our neighbour may be advanced , then because we ought , we will doe it , and who will not then , shall be constrained , when they would not . Thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the confession of the Church is sincere without dissimulation ; unanimous without distortion ; loud without mumbling ; and voluntary without coaction . Omnia offerantur Deo , & sensus , & sermo , & vox : there may be nothing at any time wanting in the house of God ; not gold , nor silver , nor brasse : not faith , nor profession , nor dialects . The sense , the sentence , the language , all must be offered unto God , saith Origen . Si sufficeret fides cordis , non creasset tibi Deus os , if faith in the heart might suffice , God would not have created the tongue , said Chrysostome . And to the tongue Saint Augustine ascribes as much as any . Non perfecte credunt , qui , quod credunt , loqui nolunt , they beleeve not perfectly , who will not speake out what in heart they beleeve . Because David beleeved , he therefore spake , Psal . 116.10 . If faith be in the heart , confession will be with the mouth , Rom. 10.10 . And if both be right , our deeds are answerable : faith is consummate by worke , James 2.22 . Nam multi confitentur verbis , sed factis negant , for many in tongue professe , but in life deny Christ . Binde these together , and our Sacrifice is reasonable . A Sacrifice living , holy , and acceptable unto God , Rom. 12.1 , 2. Isaiah prophesied of this confession , and Saint Hierome saith it is fulfilled , in Christi ecclesiis , in the Churches of Christ . Not in the Jewes Synagogues : they containe not all tongues ; but in the Christian Churches , these doe , Matthew 18.18 , 19. It ever was , and shall be ever their practise . When Christ was borne , the Angels confessed ; whilest Christ was on earth , he himselfe confessed , and taught his Disciples so to doe , witnesse the foure Evangelists . The Apostles kept it in use their time , witnesse their Acts , and Epistles . The Churches after , witnesse the Apostles Creed , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or joynt confession of the 318. Bishops at the Councell of Nice , Anno 335. Of the 150. at Constantinople , Anno 381. Of the 270. at Ephesus , Anno 431. Of the 630. at Chalcedon , Anno 451. No question of it in the Primitive times , and performed with such alacrity , that their Amen was like a clap of thunder , satth Saint Hierome , and their Hallelujah as the roaring of the Sea. Through the corrupted times downeward came the Symbole or Confession of the Apostles , a second of Nice and Constantinople , a third of Saint Athanasius , and a fourth in the Canticle of Saint Ambrose and Saint Augustine . And still , doe the Devill and his agents what they can , these , God be thanked , remaine with us , and we doe , and and will use them still . What hath ever beene in the Church be it ever . Ever confessours militant on earth , that of all times there may in Heaven be confessours triumphant ever . It is most kindly for Saints to be seen in that exercise here , wherein the glorious shall delight hereafter . Holy , holy , holy Lord God of Hoasts , Isa 6.3 . And blessing , and honour , and glory , and power be unto him that sitteth on the Throne , and the Lamb for evermore , is the loud cry of the blessed , Rev. 5.11 , 12 , 13. and of them prostrated , Rev. 4.10 . If this be not hearty and humble confession , what is ? If it be , why are we stiffe , and bend not , tongue-tied , and confesse not ? Are we ashamed to doe that below , which all exult in above ? or be there but two duties in the text , and will we suppresse them both ? I know not what our reserved Zelots meane , who either cast away the Creeds , or be as still at the time of confession , as if they had no tongues , or will not , or cannot give any reason of this , or other their crosse presumptions . Is not Christ the high Priest of our profession ? Heb. 3.1 . and doth not he confesse them before his Father , who confesse him before men ? Matth. 10.32 . Which of our Non-conformists dare deny this ? would they then be denied of Christ ? or why deny they him his due ? Take heede ; the Apostle speakes it plaine , Rom. 14.11 . Phil. 2.11 . and Jehovah having sworne , will not recall it , Isa . 45.23 . Sponte vel invite , as Gorran , with our good will therefore , or whether we will or no , he shall be exalted . And by the tongue too , cantando , vel ululando , singing , or howling . For the Father will be glorified in the Sonne by the glorious confession of them that yeeld , or the glorious confusion of them that stand out , said the reverend Bishop . You may now observe with Zanchius , a two-fold confession of Christ . Vna piorum , altera impiorum . One of the godly , of the wicked the other . The first is two-fold also : One of faith in this life , Rom. 10.10 . the other of vision at the end of this life . Both with a good will , and to salvation both ; but with more joy , and the fulnesse thereof is the last . The second of the reprobate is likewise two-fold : one in this life proceeding from a convicted conscience , or generall faith without comfort ; as that of Judas , Mat. 27.4 . The other from the event at the last day , when beholding those things which before they would not beleeve , confesse they shall , and to their owne damnation , Wisdome 5.2.3.4 . &c. Both with an ill will , and to confusion both : but with more torment , and the fulnesse thereof is the last . First and last , good and bad , all confesse ; though not all alike , yet to the high honour of God all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For this that the whole world shall subject to the Sonne , is the glory of the Father , saith Saint Chrysostome . Suffice this here , more of , and to his glory after . All Jewes , Turkes , Pagans , Philosophers , Infidels , that beleeve not ; All that have beene Christians , but now are Apostates ; and all that are Christians , yet have tongues more free to the devill , then unto God , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For God made every tongue , and onely he . Who had no sharer in the worke , admits no sharer in the fruite . Every tongue ought to be his , and his onely . All Heracleonites , that to avoid persecution hold the confession of the mouth unnecessary ; all Helcesaits , that when troubles arise for the truthes sake , think it lawfull , for their own sake , to abjure the Gospell ; all Pattalorinchites , or Silentiaries , that will have their holinesse knowne by a diuturnall silence ; all Catharists , Donatists , Anabaptists , Separatists , that are very open-tongued in justifying themselves , and damning others , but seale up their lips as if it were an inexpiable offence for all to speake out , and together in the publique Service of God ; all Pontificiaries , Masse-priests , and other Papists , that locke up the publique confession in some one tongue or two , and send forth a supersedeas for all the rest ; and all Justiciaries , Hypocrites , carelesse Professours , or luke-warme Christians , whose loud words win the applause of men , but their lewd doings dishonour God , and perturbe the peace of his Church , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For who provided the tongue for mans glory , will have that glory of man sound forth his owne praise . And not like sounding brasse , or a tinckling Cymball , but with an Eccho of such grace as may pierce the clouds , and resound honour unto God in the Highest . This , and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . True Christians we , looking unto the deserving person , thinke not the duty strange . We know there is a time to speake , and to be silent a time . Observing therefore what ought to be done , we doe it when , and where we ought . At the Churches ordinary times , knees , and tongues shew our hearts ; but at an extraordinary , if need require , we can spend our blood to testifie the sweet accordance of the inward and outward man. If sometimes our tongues goe not with our knees , yet our hearts doe . If one , or other , or both be in action , both , or either of them are animated ever . Nor can we imagine that any one of us may take licence to be otherwise then is prescribed . None should be in shew onely , in earnest all . Nor will any ones earnest excuse anothers hypocrisie or neglect . Every tongue must have its proper spirit , and every spirit its proper tongue . We deny not any tongue the faculty here granted , nor barre any one the duty here injoyned . Out with it say we ; for it is an honour to conquer the devill , and this the way . No magicall spell , but Christs owne warrant ; that the powers of hell shall not prevaile against it . It ever was , is , and will be ever the glorious exercise of the blessed in heaven ; and maugre all opposition , the religious on earth hoping to be perfect Saints at last , with all our might uphold the practise here . Yea who will not now , shall in the end be compelled , and doe it with the devill and his angels , in horrour of heart and confusion of face , with yelling tongues , and gnashing teeth for evermore . Considering this , whom the love and feare of God can move , the Apostles argument sufficeth us . To save his chosen , and confound our enemies , Christ at his going rode on the triumphall Charet hence ; and is set down on the Throne of God , to be the Judge of quicke and dead . All shall be subdued unto him , his is the power , the Kingdome his , and therefore every tongue should confesse that Jesus Christ is Lord , to the glory of God the Father . Tract . VIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , That Jesus Christ is Lord , &c. CHrist is the right object , we are denominated of him , and therefore very kindly that he should be confessed by Christians . Who ransomed us , most meete it is , we doe acknowledge him . Most meet , and our chiefe glory to publish that Lord , whose servants we cannot be , and not be free . But he hath so adopted us into the liberty of Sonnes , that he being heire we are sure to be heires with him . Him therefore at all times and in all places , as is prescribed , our tongues extoll him . The text directs us , and from it our Church varies not . It is a plaine Article of our Creed , and our humble Petitions throughout the Liturgy are all concluded in the Name of Jesus Christ our Lord. Prosecuting this in my former method , I doubt not , but they , who have had patience hitherto , will see the last period , and at last give glory that our evident practise is still in analogy of the truth . There are three readings of this text : the Vulgar is every tongue should confesse that the Lord , or as the Rhemists , our Lord Jesus Christ is in the glory of God the Father . Here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is aitiologicall , and the glory of God the Father the predicate . The Syriack is , every tongue should confesse the Lord Jesus Christ , to the glory of God the Father . Here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is redundant , and the glory of God the Father is spoken of the tongue . Erasmus , Beza , and our Translatours say , every tongue should confesse that Jesus Christ is Lord , to the glory of God the Father . Here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is declarative ; Lord predicats of Christ , and the glory of God the Father is both the finall of our confessing and of Christs Lordship . I finde them promiscuously among the Fathers , and therefore affirme with Zanchius , that they may be joyned thus . Every tongue should confesse that Jesus , which was crucified , and whom we call Christ , is the Lord in , and to the glory of God the Father . So that the Lord Jesus Christ , who is in the glory of the Father , according to the Vulgar , is the full of our confession , according to the Syriak , and all this to the glory of God the Father , according to the rest . Saint Athanasius hath all three : Saint Augustine agrees with the Vulgar ; and Saint Chrysostome with our Translatours . Though they differ among themselves , yet among them here is no distortion . The full sense thereof shall be ours : Because we would leave out nothing that may be comprehended to the glory of God the Father . We have all can be said , whilest we say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this , even this , that Jesus Christ is Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this , the confession and the object , is the glory of the Father , according to Saint Chrysostome . The object is now in hand , and under a three-fold title wee are bound to acknowledge him . And that we may not be mistaken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , stands not vacant here . It puts us again in mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and tels how , and why , Christ is Jesus , and Jesus is Christ , and Jesus Christ is Lord. Even by the Union and for our salvation . Had he not beene man he could not have died , had he not beene God he could not have overcome death , and had he not beene God and man in one he could not have beene annointed with the Spirit above measure . As God and man then he was enabled to undertake for us , and to performe what he undertooke . Having done both , Jesus Christ is become the absolute Lord ; the Lord by right of Creation , and by right of Redemption the Lord. In the Originall we inspecting this three-fold see an Hebrew Name compassed with two Greeke attributes . Whence may be inferred that at this confession the mercies of God are declared towards us Gentiles more , then to the Jewes . The Oracles of God were once included in a particular Church : but now they extend throughout the whole world . The Gentiles shall exceede at the restauration of all things . Japhet is enlarged , and we are innumerous in the Tents of Shem , Rev. 7.9 . Yet lest our vaunt should be of their rejection , Christ hath the Name in Hebrew , to shew that the Lord , whom we consent , was nearest to , and must be the confessed Saviour of the Jewes . Though generally not yet called , they shall be restored before the generall call to judgement , Rom. 11. If we therefore will give Christ his due , we may not take from them theirs . The very Name of our Saviour remembers us that we should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insult over them . And had our zealous brethren throughly pondered this , they would not have dared , in their Sermons , to call us , who are not of their Sects , and furious spirits , dogges , toades , &c. My selfe have heard the worst ; God forgive them . But if they minde us no better , what say they of the Jewes ? Can they pray for them ? if they can , why blame they our generall prayers in the Letany ? God is mercifull toward all : and may we be uncharitable unto any ? Most pitifull unto our selves we are never cruell toward them . Our standing and their renewing may both go in one Petition . God spared not the naturall branches , we cannot be too cautelous , lest it come to passe , that he spare not us . Confesse we then him onely , and him alwayes , the Saviour of all ; that when the Jewes are called we may be still his , who first was , and will be theirs at last . This is something , and enough at this place for all those , who in a daring age bound our Saviour within their owne lists . As if none without might ever come into the Salvation of Jesus . Zanchius found an emphasis in the Hebrew word , and demonstrates it with an Iste . That Jesus , who was held a meere man , nay a chiefe sinner , and so handled . He that at his birth tooke entertainement among beasts , was persecuted by Herod in his infancie , tempted by the Devill in his great Fast , hated of his owne Countrey-men as demonicall , disfigured on Mount Olivet in a bloudy sweate , betraied of Judas , and crucified by the Jewes . He it is , whom we confesse , and no other he . For he , and no other was , is , and may be denominated , of his owne habit and saving act , the Saviour . The Saviours , which have beene beside , were , obscurae imagines , darke shadowes of him . The Angel therefore naming him Jesus , in Saint Matth. 1.21 . telleth how great a one he is , even the Sonne of the most High , Luke 1.32 . So he shall be called , said the Angel. Not that he was not so before he was so called , suo tamen tempore manifestatus in carne , but not knowne to be so before he was incarnate ; as Beza noteth . Then he was so called , quando apparebat & miracula faciebat , when he appeared , and wrought miracles ; as Theophylact. To make our confession the more free , the Angel saith he is the Saviour of his people , in Saint Matthew ; and in Saint Luke , he sits on the Throne of David , Raignes over the house of Jacob , and of his Kingdome shall be no end . Not then as other Saviours he , who by his grace brought some temporall safety to a particular people . This man came not to save the Jewes onely , but the whole world , John 4.42 . The world of sinners we , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are his peculiar people , so Cyrillus Alexandrinus on that of Saint Matthew . And on the other of Saint Luke he argueth thus : Shall we under the Empire of one like us , be pressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perpetually , and without interruption , or not rather be subject unto God raigning over us in Christ ? Theophylact therefore will not have the seate , or Throne of David , sensibile quoddam Regnum , sed divinum , some sensible Kingdome ( as the Jewes dreame , and the Apostles sometimes thought ) but a divine , wherein Christ doth rule over all Nations by his word preached . And not ordinarily onely , but extraordinarily enlightning also by his Spirit , where the word consigned hath not beene , nor is . For who are illuminated to beleeve , though they have not the Bible under their armes , nor other bookes to read save the Creatures of God , are undoubtedly , popu● us suus , his people too , wheresoever they be . Saint Augustine beleeved this , and who will not , doe deny the speciall operation of the Holy Ghost . Thirdly , thus confessing we conclude our owne happinesse . For the Angel saith , that Jesus saves us from our sinnes . We summe up all our goods at this worke , and shew not a freedome from evill transient onely , but that this object of our faith hath vindicated us , a peccatis , from the perpetuall servitude of sin , & tyranny of Satan . Herein we wonderfully spread abroad his Deity . Solius enim Dei est ignoscere peccatum , for it is God onely that forgiveth sinnes , was the confession of his enemies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. A Saviour then , and such a Saviour ; there can be no such confessed , who is not confessed God ; is the inference of Cyrillus Alexandrinus . From the bondage of Egypt , out of the hands of the Canaanites , and Philistims , or from the captivity of Babylon , such deliverance did but typifie this . For this let his Name be high among men on earth . Let it be so , and cried up in spight of Jewes , Turkes , Atheists , Philosophers , Puritans , Brownists , and who ever contemne , or neglect the reverend esteeme of it . If any thing be precious , Nomen Jesu quam carum ? How deare is the Name of Jesus ? quam vile ? quam salubre ? how vile was it made , in which was so great salvation ? si vile non esset mihi non effunderetur , if it had not beene vile it had not beene poured out for me , saith Saint Bernard ; if it had not beene saving , it had not been gaine to me . It was poured out that it might be my gaine . Sure my love of it may show sense of sin , and my honouring it truth of love : But can no more make me a Jesuit then my confession of Jesus in the Creed doth proclaime me Antichristian . Happy man who is sheltred under the skirts of God and man unto salvation . Doubtlesse to confesse Jesus by knee and tongue is no shame . For he is not incidently a Saviour , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , annointed to that end . Above his fellowes annointed , Psal . 45.7 . Annointed to all the three offices , which God from the beginning erected to save his people . To all the three , which never met in any other , that nothing in him might be wanting to the perfecting of this worke ; said the late Oracle of our times . As to the Romans , indumentum purpurae insigne est regiae dignitatis assumptae , the putting on of purple is an ensigne of regality assumed ; so with the Jewes , unctio sacri unguenti nomen ac potestatem Regiam conferebat , the sacred unction conferred the Regall Name and power , saith Lactantius . And not the Name and power of a King onely , but of Priest , and Prophet also , say the Scriptures . For Aaron the Priest was annointed , Levit. 8.12 . So was Elisha the Prophet , 1 King. 19.16 . and Saul the King , 1 Sam. 10.1 . And though Lactantius , Isidore , and others call the Name Christ , nuncupatio potestatis , a declaration of power , yet they and we confesse , with Tertullian , that this vestitus Nominis , is the investing of Jesus unto his three-fold office , and expresseth , saith Damascene , his full prerogative of grace . To be a Priest after the order of Melchisedec , Psal . 110.4 . Ad purgandum , to purge us from the evill we gained , induing with the grace we lost . A Priest , that did not onely offer , but himselfe was the offering , and the Altar . The two first ; for the man Christ Jesus gave himselfe a ransome for all , 1 Tim. 2.5.6 . The third too ; for unctio humanitatis est divinitas , as the Altar doth sanctifie the gift , his Godhead sanctified the manhood . By his bloud he redeemed the Church , Acts 20.28 . by his Deity his bloud obtained power to sanctifie the elect , Heb. 9.14 . The vertue of Christs death lies on the eternall Spirit that dwelleth in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on nothing else ; saith Saint Chrysostome . And thus Christ is made unto us wisdome , sanctification , righteousnesse , and redemption . He is Redemptor & precium ( as Saint Hierome ) the Redeemer and the price . All that may be , that , who leave all for him , may finde him for all . The exultation of the Psalmist is the highest for every one : Pars mea , Dominus , the Lord is my portion . To be a Prophet , Isa . 61.1 . When Moses should be silent , Deut. 18.18 . Acts 3.22 . Ad illuminandum , to save us from the by-paths of errour , guiding our feete in the way of peace . By his prophesie in externall promulgation , and internall illumination his Fathers will is before us . He is the Legate , the Angel , of God and of the Covenant , Mal. 3.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Doctour , Mat. 23.8 , 10. in whom are the hidden mines of all knowledge , Col. 2.3 . Via , veritas , vita , the way , the truth , the life ; walking , trusting , abiding in him we shall never be lost . Quà vis ire ? ego sum via : Quo vis ire ? ego sum veritas : Vbi vis permanere ? ego sum via ; said Saint Augustine on the words of Christ . In the way , in the truth , in the life , is no danger , no detriment , no death . In whom we live , move , and have our being , be we , move we , live we , and through this valley of humility he will exalt us unto the height of glory . To be King , Psal . 2.6 . whose Name should be the Lord our righteousnesse , Jer. 32.6 . Ad perficiendum , to defend us by his power essentially , upholding us in goodnesse by his grace personally . Inchoatively here , hereafter perfectly . He sets going , keepes all right , and protecting in the Wildernesse conducts unto Canaan . For over sinne , death , and the Law God hath given us victory through our Lord Jesus Christ , 1 Cor. 15.57 . In all things we are more then conquerours through him , Rom. 8.37 . Be we wounded by enemies in our pilgrimage ? Our King is the Chirurgian to heale . Fall we into a burning Feaver ? fons est , he is the Fountaine to refresh . Are we over-burdened with sinne ? justitia est , he is the righteousnesse to justifie . Faint we ? virtus est , he is the power to sustaine . Are we in darknesse ? Lux est , he is the light to enlighten . Feare we death ? vita est , he is the life to enlive us . Desire we Heaven ? via est Christus , Christ is the way to attaine it , saith Saint Ambrose . Looke now on the three degrees of our misery , ignorantiam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reatum . First , ignorance , as well of evill wherein we were drowned , as of good whereof we were deprived . tNext , he disorder , and confusion , which seised on all the faculties of soule and body . Thirdly , the guilt contracted from both the other . This done , confessing Christ , we acknowledge that Moses Prophet expels our ignorance , Jeremiahs King orders our faculties , and Davids Priest expiates our guilt . Is thus much gotten ? and yet not lawfull to confesse the protecting-instructing Mediatour ? Where nothing can be repayed it is gratitude to speake out the super-abundant grace of the Donour . A blessed confession sure , and most comfortable this , that a Saviour , and he annointed to save sinners ; no Tyrant , no usurper , Jesus Christ is Lord. Lord before , by that he is Sonne : And now Lord againe by vertue of his proper quod , saith Bishop Andrewes . As God he was ever Lord ; but not ever Lord as God and man. At 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we found he had a time and a cause for this , who had no time nor cause beside himselfe for the other . Nor yet may it be thought that he , assuming our flesh , received , meliorationem in humiliatione , any melioration thereby , as Saint Athanasius speaketh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For thereby he was imperfect , and made perfect for us , saith S. Chrysostome . For us the one and the other : Neither the one in himselfe , nor for himselfe the other . No such thing , no : It is we , by his taking on himselfe our infirmities , are made perfect in him . Not then annointed , that he might be God , or King , or the Sonne , or the Word ; but as God● and the King , and the Sonne , and the Word he annointed us in himselfe , that we also through him should be the Lords annointed . Thus we proclaime him Lord , and with great triumph now : because , we are now sure he is our Lord. Lord in ours , and of us Lord. And being so ours , the Rhemists , in their Paraphrase here , have not misinserted our . Though he were iste , as before ; that one whom the world contemned , yet in his greatest obscurity , or hatred , he was ever the magnified Lord. When he lay in the Manger a multitude of the heavenly hoast sung his praise : The Angel sent Shepheards to tell him to the Jewes ; the Heavens sent a Starre to shew him to the Gentiles ; and the East Wisemen to worship him in Bethlehem . The very infants left their Mothers breasts to yeeld their lives in testimony of his Lordship . Who hath heard , or read any thing , and hath not read , or heard either of the voyce proclaiming him from Heaven ; or of the Devils confessing him the Son of God ; or of his transfiguration on Mount Tabor ; or of his commanding the creatures , even the most lawlesse , the Wind , and the Sea ; or of his miracles , in multiplying a small quantity of food to satisfie thousands , in curing all sorts of diseases , in casting Divels forth of the possessed , and in raising the dead ; or of the confounding of his apprehenders ; or of the theeves request on the Crosse ; or of the darknesse then over all the Land ; or of his giving up the Ghost , the renting of the Temple , the quaking of the earth , the sundring of stones , the opening of the graves , and the appearing of the dead ? Who can minde these , or any of these , and not confesse that the Lord was here in our flesh ? But when we consider that Christ at his owne set time resumed the life he laid downe , and trampled the powers of Hell under his feete : when we behold his Ascension , and animadvert his visible sending of the Holy Ghost , doe we not see that Christ is Lord ? when we heare of his Apostles losing their lives for their Master , and of those multitudes of Martyrs throughout the tenne persecutions , under all manner of torments faithfull to him ; what will wee say ? Shall I teach every one what to say ? Even with Saint Thomas , My Lord , and my God , John 20.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for how is hee not to be reputed God , who crownes those , that truely confesse him , with the glory of Martyrdome ? saith Cyrillus Alexandrinus . All the Fathers in the Councels of Nice , Constantinople , Ephesus , Chalcedon , and in the more and more corrupted after giving him the place anathematize every one that decries his Lordship . Our Church also , ever blessed be God , according to the Scriptures in an holy emulation of the most religious and learned doth in her Liturgy promote him Lord. Who preacheth the contrary let him be Anathema , Maran-atha . Confessed he is Lord : But what Lord ? is next . Even the Lord Paramount , no mesin , or pettie Lord. Lord of all : of the three Regions before , and of the orders of confessours there . Lord of Heaven , saith the reverend Bishop ; he gave the Keyes of it , Matth. 16.9 . Lord of earth ; he hath the Key of David , and of every Kingdome else , Rev. 3.7 . Lord of Hell ; the Keyes of Hell and death are his , Rev. 1.18 . Heaven is his Throne , Earth is his footstoole , Hell his prison . Heaven , Earth , Hell , and all there are his Seigniory . He is within , without , above , beneath , penetrating , compassing , guiding , sustaining all things . Elohim , that being , which in three persons is individually one , and of those three that one person which being neither the Father , nor the Holy Ghost , is still the same with both . Jehovah , the Creatour , Redeemer and Sanctifier . Not that the Father , and the Holy Ghost are excluded in these workes , but neither doth either without him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Septuagint ever translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is our Apostles here . He that is sure and makes all sure : The gracious beginning , defensive continuing , and finall ending . Sure in election , sure in vocation , sure in justification , and in glorification sure , Rom. 8.29 , 30. Lord , that is , as appeares out of the Saxon record , one that affordeth bread . And so doth Christ ; for he is the true Laford , that once feasted the whole world with his owne body and bloud , the bread , and drinke of eternall life . He is still the foode of our soules , and we have no refection , but in , and through him . Nay he gives us all we have , that all we have might be for his use . Lafdians then should we , the children of his Spouse , be , that is , faithfull distributers of the bread our Lord affordeth . If you will here understand the temporall staffe of bread , may I not truly say ; Never was more Lording in England , and in England lesse bread distributed never ? But if you intend it spiritually , I blesse God , for the great care taken , that the Word may be constantly distributed , and I would there was as great , that it might be sincerely preached . I meane , that there might be no perverting of the Scriptures , no denying of the publike administration of the Sacraments . But what pity it is , that who rightly and duly observe both should lose the Name , and be counted Antichristian ? I tremble thinking what things of lower degree come within the bounds of Sacriledge . Christ saith , Who honour his , honour him ; then who dishonour his , dishonour him . But we are contented to be the contemned on earth , that none of the poore in spirit may want the spirituall bread ; and I wish , that the more able were as forward , that none might beg their temporall . Is it forgotten how David revenged the Shaving of his Embassadours , and the cutting off of their garments ? Certainely if repentance doe not prevene , the Lord will remember those that preach downe the Hierarchy of the Church : He will remember , and not forget their followers , that run with violence not to extirpate it onely , but to trample it and all the Ministers of God under it in the very filth of infamie . I write no unknowne thing , but wish it were not so knowne , that it might not be thus written . If I have beene over bold ; now in the Apostles words , I beseech you brethren , that yee know them , which labour among you , and are over you in the Lord , and admonish you ; I beseech you , that yee have them in singular love for their workes sake . Be at peace among your selves , 1 Thes . 5.12 , 13. Be at peace , and in this yee confesse that Jesus Christ is Lord. For peace is his : He is the God of peace , 1 Thes . 5.23 . and our peace too , Ephes . 2.14 . He cannot be acknowledged the peace-maker betweene God and us , nor we his members whilest we be at hatefull oddes among our selves . Where love is not , the Holy Ghost will not be , and where he is not , no man can , as he ought , say that Jesus Christ is Lord , 1 Cor. 12.3 . For confessing him Lord , we confesse more then he in himselfe is , our selves also to be in obedience unto him . Who keepe not in his service , deny him to be their Lord. For it is not enough with Saint Peter , to cry , Lord save , I sinke , Matth. 14.30 . unlesse also we can with Saint Paul , say , Lord , what wouldest thou , that I should doe ? Acts 9.6 . and doe what the Lord wils . With the whole man too , outwardly and inwardly , where , and as he requires . He being wholly ours , who are onely his will be whole to him . Soules , bodies , lands , goods , lives , and all are at his service . So he be ours , and we his , let him doe with us , as he pleaseth . He saved us , and we will be governed by him . To whom he hath beene Lord Jesus , to us be he Jesus Lord. The Ebionits , Samosatenians , that deny the greatnesse we affirme requisite in our Mediatour to salvation ; The Anabaptists , Brownists , Barrowists , Separatists , that seclude whom they please , as if none , save their holy on earth , might ever be Saints in Heaven , and yet handle our Saviour , as if he were to serve their turns alwayes , and they him onely , when , and as they list : And the Simonians , Menandrians , Pseudo-Christs , that sacrilegiously impropriate his vertue , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there confessing our deliverance from such evill , we confesse the greatnesse of our Saviour also , and acknowledge him the onely able for us , and not onely for us , but for the sinnes of the whole world . We say not whose he is not , but knowing him to be ours , rest in that . The Valentinians , Marcionits , Manichees , with the other Opinats , or Docits , that make Christs death fictitious to take away the truth of his Sacrifice ; The Ethnicks , that , in opposition , preferre Apollonius Tyanaeus before Christ ; the Novatians , Rogatists , Maximinianists , Circumcelliones , that borrow the broome of Donatus , to sweepe the Church ; The Jewes , Chiliasts , Aeternals , that provide for the Messias , as if his Kingdome were of this world , and our happinesse in the various delights thereof ; And the Papists , that like the Heathen have set up a great Cauldron to purge souls in , equall traditions to the Scriptures , and make the Pope head of the Church , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there we confesse him such a Priest , such a Prophet , such a King , as never the like . In his propitiation the ransome is unvaluable , in his institution the doctrine infallible , in his government the supremacie incommunicable . All these onely in him infinite , may not be held by any other . The Basilidians , Origenists , Arrians , Apollinarists , Donatists , that , saying there was a time when Christ was not , impiously call the Sonne of God the first begotten creature ; The Artemonits , Photinians , Monophysits , that will not have him God before he was incarnate ; The Semi-arrians , whether Acatians , that affirme the Sonne to be like the Father ; or Ennomians , that teach him of another nature then the Father ; or Aetians , that make him unlike in all things to the Father ; or Eudoxians , that hold him as a servant of the Father ; The Carpocratians , Messalians , Coluthians , that denying God the administration of the world bestow the Lordship over men on the evill Angels ; The Marcionits , Manichees , that deeming the world a worke unworthy of Divine providence substitute some Atlas to sustaine it ; The Pontificiaries , Socinians , that question the sufficiencie of Christs Lordship ; And Schismatiks , or relapsed Protestants , that scorne to give him due , and full worship , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there Christ is confessed the eternall God , consubstantiall , and coequall with the Father . The same before the Incarnation , and no other now . Lord of all , above , and below , ruling his servants graciously in peace , and trampling his enemies under his feete in ire . Nothing may controll him , nor is any thing too little for his providence . This , and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the Union and our salvation . True Christians we , considering humility the basis of glory , can value our Saviour even by his disrespect in the world . Who would save it , Jew and Gentile , from sinne must be reckoned among sinners . He therefore being the Sonne of the Highest , the lower he appeared for us , the more he shewed his love . For in that estate not losing his owne all his gaines redound to us . Because he could not be unlorded in ours , we are dignified in his . Not so , as if he having served our turnes , we should no longer serve him : but that , his annointing descending on us , we might walke in the odour of his unguents . He the constituted Priest , to mediate by redemption and intercession ; we his sanctified to offer in faith , the fruits of regeneration , prayers , praises , good workes , and a holy life . He the Prophet , by the Word and the Spirit to instruct ; we the Disciples to beare the characters of the one , and set forth the graces of the other . He the King , ruling in might , and mercie to preserve ; we the subjects in feare , obedience , and faithfulnesse to observe his pleasure , in fighting against the enemies , and maintaining the peace of his Kingdom . Such we confesse him , and our selves such confessours : through him . Nor is this all : Our King , our Prophet , our Priest , our Saviour is not transiently ours , but eternall he . Not now and not hereafter , the same now and ever . What comfort have we ? We being annointed shall never be feared ; nor ever fleeced being his saved . For Jesus Christ is still that Lord , which , the Sonne of God he , was before the Incarnation . He hath the Keyes to unlocke Heaven , and the Keyes to locke up Hell. In whose hands we are , none can snatch us from him . Because he is that being whence all things have being ; and the immutable God having elected us will never alter his purpose . That he will not , we can domonstrate that . He informes us by his Word , confirmes us by his Sacraments , and replenisheth our hearts with heavenly desires . Our thoughts , our words , our workes , tend to him . And such is our reverence in adoring , that if an unbeleever should be present at our publike service , he falling downe would say , Verily God is among us , and with us confesse that Jesus Christ is Lord to the glory of God the Father . Tract . IX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To the glory of God the Father . VVE may here , as Beza noteth , interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and read in the glory . Novatianus doth so ; so doth Saint Ambrose ; so saith Saint Athanasius sometimes ; Saint Hierome alwayes , and Saint Augustine too , as was observed before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glory then involving all the excellencies of nature boundlesse in the Creatour , the sense must be ; Christ is Lord in the same Majesty , and of the same treasures with God the Father . Lord of glory , 1 Cor. 2.8 . King of glory , Psal . 24.7 . God of glory , Acts 7.2 . Fides aequat Filium Patri , atque utriusque eandem gloriam confitetur , saith Saint Ambrose . The Father and the Sonne are in our faith both consubstantiall , and coequall . Neither before , nor behinde other in wisdome , counsell , understanding , power , comlinesse , graciousnesse , blessednesse , or whatsoever is Gods , beyond our comprehension infinitely . In this immense and increated glory Christ , as the Sonne of God , ever was , is , and with the Father shall be ever . He is in the forme of God , and therefore no robery for him to be equall to God , vers . 6. Immo non suit , quasi jam non sit , nec erit , quasi nondum sit , sed sine initio , sine fine semper est claritas , Yea , it was not , as if it were not now , nor shall be , as if it were not yet , but without beginning , without end the glory is alwayes , saith Saint Augustine . He is the brightnesse of Gods glory , and the Image of his substance , Heb. 1.3 . The Apostle there declares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his equality of substance , and propinquity with the Father , as Saint Chrysostome expounds it . Nor did , or could his inhumanation breed any disparity : God forbid , that we should thinke so : so , that the flesh brought ignominy to the Word . The Sonne is not diminished in his Deity , sed potius caro per verbum Dei glorificata est , but the flesh rather is glorified by the Word of God , saith Athanasius . For as man also , he from the very instant of the personall union , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was so perfectly inriched with the glory of the invisible Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that one and the same might be the glory of the Word and the flesh , saith Damascen . Vailed it in his visible body from the eyes of men , yet was full in him . Witnesse his transfiguration ; where taking nothing , nor changing into any thing which was not , he to his Disciples opening their sight , shewed that which was . Yet with Zanchius I affirme that as man he was not alwayes in this glory , per perfectissimam fruitionem , after the highest fruition . Thus onely after death : For his prayer was to be glorified with the Father in the glory , which he had with him from eternity , John 17.5 . And though as man he by the union obtained this increated glory in respect of his person , yet we deprive him not of the created , wherein his humane nature resides by reall participation . This , though finite , is so cleare in him , that he in it is refulgent throughout Heaven . Heaven wants no Sunne , nor Moone ; the glory of God lightens it , & lucerna ejus est● Agnus , and the light thereof is the Lamb , Rev. 21.13 . This visible all the blessed shall behold , and most happy we in enjoying this . This is manant , not the essentiall . The Sunne gives light , yet the light is formally in the Sunne ; As the effect from the cause , so is this . By personall union the one , by communication the other . And neither the one way , nor the other for himselfe . For us Christ was assumed unto and abides in both . Both are fully manifested in him , that we through him assured to be glorified perfectly , might with full voyce , heart , and tongue , confesse him Lord in , and of the glory . In it himselfe , without whom is no glory , and of it Lord to glorifie whom he pleaseth . And all this to the glory of God the Father . To the glory that he is Lord ; and to the glory that we confesse him Lord. The Fathers take both , and finding both expressed in the Scriptures , we reject neither . First , we should confesse that all his Lordship is not to his owne glory , but to his Fathers . For , at his Nativity , the Angels give the glory thereof unto God in the highest , Luke 2.13 , 14. God the Father twice proclaimed by voyce from Heaven that he tooke the glory of him to himselfe . At his Baptisme first in the river Jordan , Matth. 3.17 . At his transfiguration next on Mount Tabor , Matth. 17.5 . Christ professeth also that he seeketh not his owne glory , but honoureth the Father , John 8.49 , 50. On earth he ever did so , John 17.5 . and the Father having glorified him by Super upon Super , he by his Lordship over Heaven , Earth , and Hell , glorifieth the Father for ever and ever , John 17.1 . As he was , and what he did in his humiliation ; as he is , and whatsoever he doth in his exaltation , all in himselfe , and for us is , ad gloriam , to the glory of the Father . His humiliation was ; For the Word was made flesh , and suffered death in the flesh , non ad ignominiam Deitatis , sed ad gloriam Dei Patris , not to the dishonour of the Deity , but to the glory of God the Father . Because it is his glory , hominem jam conditum , & amissum recuperari , &c. that man , now lost should be recovered , vivified being dead , and made the Temple of God. So Athanasius . His exaltation too : For it is the Fathers glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have his Sonne Lord of all things . So Cyrillus Alexandrinus ; And of all in himselfe and for us hath the Father glory : oFor his perfection , sufficiencie , equality , in power , goodnesse , & wisdome , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great argument , f the Fathers power , goodnesse , and wisdome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he hath begotten such a Sonne : so Saint Chrysostome . It is the Sonnes glorie sets forth the Fathers , Heb. 1.2 . Per filium glorificari patrem , quis negat ? No man denies that ; so Saint Augustine . Thinke not then that gloria filio , shall abate ought of gloria patri . Let the feare be farre from us , that in exalting the Sonne , we shall eclipse the glory of the Father , saith the reverend Bishop . Nay , our confession , implicit , by the knee , and , explicit , of the tongue , is to his glory . The Syriak interpreter renders it thus : Omnes lingua confiteatur Dominum Jesum Christum ad gloriam Dei Patris sui , every tongue should confesse the Lord Jesus to the glory of God his Father . This also intended Arias Montanus by observing two Comma's here ; one before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , that , another after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name , Christ ; and therefore translates it in gloriam . As if he had said , every tongue should confesse unto the the glory of God the Father , that Jesus Christ is Lord. Saint Chrysostome applies his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as often as he useth it on the place , unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This , that Christ is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Father , is the highest demonstration of the Fathers glory . Yet also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when I say that such a one he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even in this , that I so say , I doe againe glorifie God. As if the Father having glorified the Sonne , and himselfe being glorified in him , we confessing it doe our way somewhat glorifie both . Both : for the great things , we speake of the Sonne , goe to the Father also . And but somewhat ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it is but little to the glory of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the world should adore him , saith the same Father . Not that this little doth adde any thing to his glory , but his glory is in our small measure set forth by such acknowledgement . Not more , or lesse in it selfe for us , by us more , or lesse declared onely . It is our duty of thankfulnesse , 1 Cor. 6.20 . He hath redeemed us , and we have need to cast our eyes on him . Totum quod recte colitur Deus , homini prodest , non Deo , as Saint Augustine . Not for want in him , but for our supply . The Fountaine gaines not by our drinking there , nor the light by our seeing it . Our recourse to him argues his fulnesse , and our indigence . Yea , to returne all in humility to him is the onely way to keepe him most bountifull unto us . For whosoever shall confesse him before men , him will he confesse before his Father which is in Heaven , Matthew 10.32 . Who deny him , by him shall be denied , v. 33. Christ ever glorified the Father , John 17.5 . He taught us so to doe , Matth. 6.9 . the Apostles followed his example , Acts 2.47 . the blessed are alwayes in the practise , Rev. 4. & 5. & . 7. the utmost end of the sacred Trinity is the glory of God in all things , Isa . 63.12 , 14. and if here we observe the pointing of the three verses , we have no stay till all be brought thereto . For the ninth verse is divided by a Colon , so is the tenth ; which shewes that neither of them are full without eleventh . The eleventh then giving the period , the last Comma tels whereto all before doth tend . Beginne therefore at the first word of the ninth verse , and from wherefore , being the union of our salvation ; proceed , and carry the exaltation of the person , and Name by God ; descend therewith , and take the exaltation of the Name and Person by us , and what will become of all ? What ? I speake it with alacrity , all comes to the glory of God the Father . The Person before glorifying is now the Person glorified . Wherein the Son did for us ; wherein the Father did for the Sonne ; and wherein we acknowledge both , thereof God the Father taketh all the glory . The ever blessed , and glorious Virgin , the Mother of God , hath no part herein : Her soule doth magnifie the Lord , Luke 1.46 . Nor any of the Saints : All the Saints give thankes unto him , Psal . 105.10 . Nor any of the Angels : All his Angels praise him , Psal . 128.2 . Nor any of the faithfull : Not unto us Lord , not unto us , but to thy Name be the glory , Psal . 115.10 . The Devill ambitious of it was cast into hell , 2 Pet. 2.4 . If any on earth entitle themselves thereto , Tophet of old is prepared for the King , Isa . 30.33 . And who attributes it unto Idols , in the Law is accursed , Deut. 27.15 . God is , in seipso sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in himselfe as the first and the last ; in the world , sicut rector & author , as the authour and orderer ; in the Angels , sicut sapor & decor , as delight and comlinesse ; in the Church , sicut pater-familias in domo , as the goodman in the house ; in the soule , sicut sponsus in thalamo , as the bridegroome in the bride chamber ; in the just , sicut adjutor & protector , as an upholder and protectour ; in the reprobate , sicut pavor & tremor , as dread and horrour , saith Saint Augustine . If he doe all , and be all in all , whose is the glory ? That which is his peculiar he will not communicate to another , Isa . 42.8 . Nor can he be defrauded ; For he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnipresent , nothing may evade him ; If as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he compasseth all things nothing comprehending him . If from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather , then he is formidable ; his children will not displease him , and his enemies yeeld him glory in their trembling . The seventy Interpreters in the Old Testament , and the Holy Ghost in the New expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it . The God which is the Father , and the Sonne , and the Holy Ghost , this is he . For the Hebrew word , in forme plurall , and in signification mighty , implies the mystery of the Trinity . Bring these together , and if Men or Devils arrogate his glory , they are sure to pay the utmost farthing . But he giving all his to the Sonne , as before , doth neither put it from himselfe , nor from the Holy Ghost . Because they three being one God and the same God , whatsoever is set forth in the one is not more or lesse the others . Let the minde be pure at all times , especially when we either speake or heare any thing of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for neither is the tongue able to speake , nor the eare to heare of him as his dignity requires , said Chrysostome . Be religious within , and consider : Can we worship one Person and not another ? Distinguish them without division , and we cannot . But when it is expressed in the Scripture that , as Beza noteth , non possit nisi in filio gratus honor illi tribui , no honour save in the Sonne can be acceptable , Why should any thinke the Sonne may have too much ? The more the Sonne is worshipped , is not the Father worshipped the more ? Reason will say so , when no other way may be found unto him . Who have another , let them goe by it . I am sure he points out the Sonne onely to us : This is my beloved Sonne in whom I am well pleased , Matth. 3.17 . and 17.5 . Well pleased , with whom ? He ever was with him : and now without him displeased , in him is well pleased with us also . And as sure I am that the Sonne sends us in his owne Name unto the Father . No man commeth unto the Father , but by me , John 14.6 . And whatsoever yee aske the Father in my Name , he will give it you , chap. 16. v. 23. I am in the Father , and the Father is in me , he is not seene without me , nor will he heare , save in the sense of my Name . Come to me ; for so yee goe to him . Come thus , bow , confesse , and make an Idol if you can of me : Doe what yee can to honour me : and what you doe is to the glory of God the Father . Who gave all to the Sonne to him doth all returne . To him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by excellencie . Because he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the preserver not onely of things Created , but of the Unity in Trinity also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is the beginning without beginning : fons Deitatis , the fountaine of the Deity , wherein the Sonne subsists eternall with the Father , and the Holy Ghost with both . The Father in respect of his owne Sonne , and of us his adopted Sonnes . Nomen pietatis , & potestatis est , a Name of piety it , and of power , saith Tertullian . Of piety to love , and of power to beget a Sonne , and such a Sonne through whom we might be called the children of the Highest . The Father therefore of the Sonne of God we mind : Ad gloriam Dei patris sui , to the glory of God his Father it is , so the Syriak . Not that the Sonne and Holy Ghost have not the glory . For with the Father the Sonne is glorified , and the Holy Ghost . Because they three , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are one , 1 John 5.7 . One in substance , and in dignity one . Beleeve this , and the rest will follow . Beleeve , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for we are not able to speake many things we understand of God ; and we speake many things which we are not fit to understand , saith Saint Chrysostome . This reason you first have , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it , why the Father is onely expressed , when the other may not be excluded . The Father is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greater , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of the generation , so Athanasius . As the cause , said Ignatius before him , and Gregory Nazianzen after . A second is , to shew that the Sonne is honoured as the Father , and the Father not honoured without the Sonne . The worship of the one and the other , both one . For we here see , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father glorified , when the Sonne is glorified . As Saint Chrysostome . Confessing the Sonne we acknowledge the Father : the one cannot be without the other . And the substance of both being one , one cannot be honoured , and not another . Animadvert we our Saviours words , John 5.22 , 23. All judgement is given to the Sonne , that all men should honour the Sonne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they honour the Father : Is it not manifest there , that the Sonne is the Person , in quo coli vult Pater , as Beza noteth , in whom the Father will be worshipped ? Why else is all judgement given him ? And why else may not the Father be honoured without the Sonne ? Yea , the conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as , doth teach not onely an equall worship of the Father and the Sonne , but also that the worship of the Father must be exhibited in , and through the Sonne . Beleeving in , and adoring him , we beleeve in and adore the Father . It is Christs doctrine : He that beleeveth in , and seeth me , beleeveth in , and seeth him , that sent me , John 12.44 , 45. And this is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the worke of God , that we beleeve in him whom he sent , John 6.29 If Gods worke , and Christs doctrine , then beleeving in Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we make perfect the will of God , saith Cyrillus Alexandrinus . It may be illustrated thus : The Agent is not without the Object , nor the Act without both : in the Object then we see the Agent , and of both the Act : without it we can doe neither . The Father is not without the Sonne , nor the Holy Ghost without both : the Sonne then being the Character of the Father , we behold the Father in the Sonne , and the Holy Ghost too : because he proceedeth from them both . But without the Son we can doe neither the one , nor the other . He is the Word incarnate , God manifested in the flesh , that we in , and through him may be directed unto the true apprehension of the three subsistences in one substance . Who therefore doth honour the first , or the third without , or not in the second Person , doth neither honour the Father , nor the Sonne , nor the Holy Ghost . This is the cause why our Saviour would by no meanes permit any thing to be asked of the Father , but in his Name , John 16.23 , 24. And this it , that made the persecuted so resolute , Dicimus & palàm dicimus , Deum colimus per Christum , we say , and we say it openly , and aloud to you tormentours , We worship God through Christ , as Tertullian hath recorded . Ascendit ad summum Deum is , &c. he ascends to the high God , who worships him inseparably , and indivisibly through Jesus the Sonne of God , Cujus solius ductu pervenitur ad patrem , by whom alone we goe unto the Father ; so Origen . Ipse oculus noster , ut per illum videamus Patrem , he is our eye , that by him we may see the Father ; ipse vox , he that voyce , by which we may speake to the Father ; ipse dextera , he the right hand , by which we may offer our Sacrifice to God the Father ; so Saint Ambrose . And Saint Augustine saith , Prayer not made through Christ doth not onely not blot out sinne , sed etiam ipsa fit in peccatum , but also becomes sinne . Being in the harmony of the true Church keepe we ever there . If the Asse will feede on Thistles let him : to whom the Hony-combe is not denied , we will not change our fare . Who say that in bowing at the Name of Jesus , and by the open confession of the tongue we worship him with other worship , then the Father , or preferre him before the Father , may as well say , we worship , aliud , we know not what , and not , alium , another , who is still the same with the Father . One is as false as the other , and both as that which contradicts the truth . For we never divide the three persons in our worship of any one ; who doe are Idolaters . We honour one , and all ; all in the Trinity , or none . Bowing then at the Name unto the Person , through the sense of Jesus , the Father hath glory and the Holy Ghost . The Holy Ghost by the Apostle commands it : if obedience be acceptable , I am sure in doing it we obey him . And if we can beleeve the Apostle , our owne eyes will tell us , that with the Sonne the Father is thereby glorified . For the bowing to , and the confessing of Jesus injoyned by the Spirit are both expressed , to the glory of God the Father . The Sonne admits of no glory , which shall impaire his Fathers in the least degree . And ever be it our glory to give him all his due . Tibi , Domine , tibi gloria tua mane at illibata . The Arrians , and all other Heresiarchs , that oppose the Deity of Christ ; The Agnoits , that charge Christ with ignorance ; The Manichees , Seleucians , Hermians , Christolits , that deny him , as man , to be glorified in Heaven ; The Cerinthians , Chiliasts , Nepotians , that affirme our happinesse shall be in the fruition of carnalities ; The Eutychians , Jacobits , that say the humane nature is consumed by the Divine ; The Nestorians , Servetans , Vbiquitaries , that averre the manhood is turned into the Godhead ; And the Macedonians , Messalians , Priscillianists , that hold it no dishonour unto the Majesty of God to renounce the faith , and profession of Christ , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For there Christ , ever equall with the Father , as God , is as man so glorified by the Deity in his Person , that the beatificall vision of him shall be our eternall and inconceiveable happinesse . And though he be so full of Divine excellencies , yet our nature in him remaines intire , that who now confesse him Lord may through it be enabled to behold his glory hereafter . The Saturnians , Basilidians , Cerdonians , that frame to themselves two Gods , one of the Jewes contrary to the other of the Christians ; The Simonians , that stile Simon Magus the true God ; The Carpocratians , Marcits , Severians , Menandrians , that repelling Christ , as too infirme , honour their familiar Devils , as the authours and governours of all things ; The Gnosticks , that privately and publikely maintaine the worshipping of Idols , as necessary ; The Collyridians ' Angeliks , Montanists , Armenii , that either attribute Divine honour to the Virgin , or to the Angels , or to the Image of Christ , or to his Crosse ; And the Papists , that , to the former foure idolatries , adde the worshipping of Saints in , or by their Pictures , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there one and the same God , the God of the Jewes and the Gentiles , infinite in all that he is , wonderfull in all his wayes , the sole former , orderer , and controller of all things above and below , will not permit the Name thereof to any other . The highest he , and therefore the highest glory must be his onely . The Ptolemaeans , Colarbasians , Praxeans , Noetians , Sabellians , Patripassians , that confound the Persons in the Trinity ; The Metangismonits , that will have the Sonne contained in the Father , as the lesser vessell in the greater ; The Tritheits , Triformits , Tetratheits , that make the three Persons three parts of God , and every Person imperfect of himselfe ; The Roman Pontificiaries , that run to the blessed Virgin , Saints , Angels , as mediatours to the Father ; And our Socinian-Separatists , Puritans , Brownists , &c. that thinke the bowing of the Knee at the Name of Jesus , and open confession of him a disparagement rather , then glory to the Father , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there , the Father onely expressed , as first in order , in him the three subsistences are included . Not confounded in the manner of being are truly distinct not distinguished in substance . One and the same the three , and thence it is that naming but one , wee give equall glory unto all . This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union and our salvation . True Christians we , looking unto Jesus exalted , behold him , in his triumphall Charet , sweete , and delectable . Our faith shewes us that he is girt with strength , clothed with beauty ; His understanding hath no measure , nor his goodnesse end : comlinesse carrieth the Mace before him , and at his right hand are pleasures for evermore . All increated perfection we acknowledge his by nature , as the Sonne of God , and his by personall union , as the Sonne of man. Not that whatsoever , he , as the Sonne of God , hath in himselfe , is by reall participation communicated to his humane nature . We cannot say so , and in our thoughts preserve the person of God and man in his essentials . Yet such manant superexcellencies we consider in his flesh , as may fulfill our blessednesse . So we doe ; and exult that Jesus is the Lord in whom onely Gods glory is concluded . For of him God hath glory before time , glory in time , glory beyond time . Glory in filiation , glory in election ; glory in creation , glory in redemption ; glory in the Old Testament , glory in the New ; glory in salvation , glory in damnation for ever and ever . The glory , above which no glory , is Christs . The blessed Virgin , Saints , and Angels , enjoy the peaee of it ; but no man , save he that is God , may challenge it . He may ; for being one with the Father , and the Holy Ghost , neither the Father nor the Holy Ghost can deprive him . Where there are all , and all three one , the glory cannot be to one , and not full to every one . For the Father , the Sonne , and the Holy Ghost being but one God , the manner of their being , the second of the first , and the third from both , doth not separate one and another . It is Essence and Essence , not subsistence and subsistence , that overthrowes Unity in Trinity . Nor may we inferre that the Sonne and Holy Ghost are not , or be lesse advanced here then the Father ; Because he is expressed , and not the other . No such conclusion : our sense apprehends it otherwise : The Sonne hath his manner of existing of the Father , and the Holy Ghost from both . This glory therefore is ascribed to the Father as the Fountaine , which in absolute consideration doth alike pertaine to the other persons . When the Father is mentioned , we in minde conceive the other persons also . For no man knowes the Father , but by the Sonne , nor any man the Sonne , but by the Holy Ghost . Confessing then the Sonne we confesse all , and the Father having the glory of our confession the other have it also . The Father hath it to himselfe , the Sonne in the Father , and the holy Ghost in them both . We can now tell what compasseth the text , and goeth all over it . The first word we have brought through all unto the last , and carried the last clause unto the first . The true pointing makes it cleare , and sets forth the exaltation , by God of the Person and Name , and of the Name and Person by us , in these particulars . First , wherefore , that is , for the union , and for our Salvation God hath highly exalted him in , and to the glory of God the Father . Secondly , for the union , and for our salvation he gave him a Name above every Name in , and to the glory of God the Father . There God hath done his part , next is our . First , that for the Union , and for our salvation every knee of things in Heaven , in Earth , and under the Earth should bow at the Name of Jesus in , and to the glory of God the Father . Secondly , that for the Union also & for our salvation every tongue should confesse that Jesus Christ is Lord in , and to the glory of God the Father . What the Holy Ghost hath thus by the Apostle put together shall by us be kept firme . We , by the helpe of God , will extoll the super-exalted Name and Person with knee and tongue in faith and hope , humbly confessing that Jesus Christ is Lord in and to the glory of God the Father . Tract . X. AT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if you remember , I referr'd something that may not be forgotten now . It was onely mentioned there , and this it . Christs humility was propounded as an example , that we might know how , and by whom to obtaine glory . First , how ? By humility : For the same minde must be in us , that was in Christ Jesus , v. 5. Secondly , of whom ? Of Jesus Christ : For he is the Lord of glory , v. 9.10 , 11. He is the example ; humility our worke ; and glory the reward . He and he onely : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because there is no profit , saith Saint Chrysostome , in living to the glory of another . Indeed others may move our emulation , imitandi imitatores Christi , but Christ should still be seene in them , 1 Cor. 11.1 . Saint Peter therefore , 1 Epist . 2.21 . saith , that Christ hath left himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an example to us that we may doe after his forme . None may deprive him of that honour : for it was one of the principall causes of his incarnation , that we which would be as Gods , Gen. 3.5 . might be conformed unto the Image of the Sonne of God , Rom. 8.29 . He onely found out that way , and would no other way turne the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or note of ironic , Gen. 3.22 . into an ecce of excellency . But how are we conformed ? By imitating him . Not that God justifieth us for this imitation , but being justified freely by his grace , we by such imitation show our free justiftication in Christ . For who abide in , walke after him , 1 John 2.6 . No feare of Socinianisme here . If sinne be ours by propagation , and righteousnesse by imputation , we have neither the one nor the other by imitation . This granted , the proposition is very true . Wee ought to imitate Christ wherein we may , and the more we doe , the more we are sanctified through him . For though the rightousnesse of justification be not inherent in us , yet the righteousnesse of sanctification is , and is more and more by good workes . The other is perfect at once , this by degrees : That produceth , and the particulars of this be the proceeds . Who are assured of the first , ever looke after the second , and that way , wherein they never shall miscarry . Christ is Janua , John 10. no other it , and Via too , John 14. To enter and walke is , imitari vias , to imitate him , saith Saint Augustine . Who will goe right must inspect Jesus , Heb. 12.2 . They that aime to be Artists , ought to heed their Masters . So we taking in certaine rulles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the optick sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imprint the Art in the minde , saith Saint Chrysostome . And though Christ be now in Heaven , yet his Gospel is with us . Therein are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formes , and chiefe ones of institution . To be followed cum alaeritate , saith Theophylact , though not equalled by our practise . What were for us consigned , we ought to have recourse to them . Nor is there any thing not of speciall use . Omnis Christi actio est nostra instructio , every action of Christ is our instruction . I say not that all things as Christ hath done , we must so doe ; for some things he performed , quà Deus , as God ; In these we cannot , nor are we bound to imitate him . Some things he did , quà Mediator , as a Mediatour of God and man ; In these we are no farther tied , then as he finished all things belonging to his vocation , so should we be faithfull in ours . Other things he did , quà homo factus sub lege , as man subject to the Law : In these we ought to follow him ; and though we cannot exactly , yet in a conformity we must . If we acknowledge our dissimilitude , deplore our negligence , and expresse our desire , voluntas pro facto reputatur , the deed shall be reputed as the will , yea the will accepted for the deed . In what Christ did as God we worship him religiously , and follow him zealously in what he did as man. Who loves and hates what Christ as God doth love and hate , imitates Christ as much as a man may imitate God : And he that doth that , which Christ did as man , doth follow Christ as a Christian should . I will conclude this in Saint Augustines words . Imitatores magistri debent esse discipuli , non in faciendis miraculis , quae nemo exigit , sed in custodiendâ humilitate & patientia , ad quae nos Dominus invitavit suo exemplo , the Disciples ought to be imitatours of their Master , not in doing miracles , which are not required , but in preserving humility and patience , whereto the Lord invites us by his example . Humility is our lesson , Discite à me , learne it of me , Matth. 11.29 . Christ our president , Exemplum dedi vobis ; It is commended to us in himselfe , John 13.15 . and he made it a Law , Abneget seipsum , who will goe after him must obey it , Matth. 16.24 . Wherein his love exceeded thereto he holds us strictly . And the more , because such humiliation is most contrary to the flesh . For pride which gave man his fall must be ejected before he can rise . The Apostle therefore weighing this prosecutes us with the highest argument . If the Sonne of God made himselfe of no reputation in our nature humbling himselfe unto the most reproachfull death for us , will not the sonnes of men be humble before him ? Whom this cannot move , they may be called Christians not having part in Christ . Humility was the signe , that the Angels gave at his comming into the world , and must be our token to the world , that we are going unto him . For who are taken up with divine greatnesse , renounce themselves in the expectation of better supply from God. Not in words onely , or in outward worship , or bodily gesture , or manifest workes , but , in sensu animi , according to the meaning of the Apostle , verse 5. in the very affections of the heart also . Puro cordis affectu exprimatur , saith Saint Hierome , in the outward and inward , in both together . Not in one and not in another , but being alwayes right in the interiour , will never be false , or faile in any of the exteriour . To God in the first place , to our Superiours in the next , and to all sorts in preferring , and bearing with , one another . For so Christ taught , and in his obedience fulfilled righteousnesse , Mat. 5. It was his way in , nor is there other for any unto , the truth . Est prima humilitas , secunda humilitas , tertia humilitas , & quoties interrogares , hoc dicerem ; Demosthenes could finde no principle more speciall in eloquence then pronunciation , nor Saint Augustine to Dioscorus a more principall vertue then humility for a Christian . It is the first , the second , the third , and as often as thou wouldest aske , I would answer nothing else , saith he . Not as if there were no other precepts ; but unlesse humility goe before , accompany , and follow ; unlesse we behold it proposed , adhere to it apposed , and be ordered by it imposed , we can exult of no good ; Totum extorquet de manu superbia , pride wresteth all out of our hands . Who then will be throughly furnished must be humble all over , and alwayes . For the first precept being finished thereby , the last may not be consummate without it . Quisquis cupit divinitatis tenore fastigia , humilitatis ima sectetur , who would be built up to that perfection should lay a deepe foundation , saith Saint Ambrose . The lower we sinke our selves , the nearer God comes to us , Psal . 33.19 . and Prov. 11.2 . Cum humilibus sapientia , his wisdome is with the humble : and his greatest blessing too . For theirs is , regnum caelorum , the Kingdome of Heaven , Matth. 5.3 . Tanto quisque preciosior Deo , quanto propter eum vilior sibi , the more vile for God to our selves , the more precious we to him , said Gregory . The examples of the Patriarchs , Prophets , Apostles , Martyrs , and Fathers of the Church might here be set forth to inflect our minds : but saying that in it our Saviour brought to passe the worke of our redemption , have I not said all that may extraordinarily commend it unto us ? This all the faithfull beheld , and admiring it in him love it in themselves for him , and for the workes sake . Nor entertaining it in this manner doe we turne any thing that is good out of our selves . For Christ lost nothing thereby , but gained the more for us , and we therein reape his gaines . Humilibus dat gratiam , God gives his grace unto the lowly , Prov. 4.34 . James 4.6 . 1 Pet. 5.5 . We then by it repressing innate evill are established in goodnesse . First , sure in our foundation , for it is virtutum bonum quoddam & stabile fundamentum , the good and firme ground of vertues , saith Saint Bernard . Secondly , right in our building ; for servans acceptas , servatas consummat , keeping , saith he , the vertues we receive , it perfects them received . The Lord respecting us therefore , Isa . 66.2 . manifests his power , when we acknowledge our infirmities , 2 Cor. 12.9 . And in this respect humility may be accounted , propugnaculum nostrum , our Tower , and fortresse against the many insults of vice . It goes with us throughout the Kingdome of grace , and departs not from us , when we are exalted into glory . So stout it , that it yeelds to no attempt either of presumption or of despaire . Death it selfe frightens not ; it went undaunted thither , even with an usque ad , unto the death of the Crosse , vers . 7. Like the tree that Moses cast into the waters of Mura , it maketh the most bitter sweete . And where the waters are deepe it is as Moses Rod , or Eliuhs Cloak , smiting them with it , they divide , and we walke on dry land . To gaine the Crowne set before it the sharpest things seeme pleasant . So sublime it , that it gives no place to honours . It addes glory unto Kings on earth ; and it is the glory of the Saints in Heaven to cast downe themselves before the Throne of God , Rev. 5. & 7. So strong , so sublime , who will not indue it ? Nay who will not are sure to be confounded . For God resisteth the proud , 1 Pet. 5.5 . Pride goeth before sorrow , and the puffing up of the minde is unto ruine , Prov. 16.18 . We must be very cautelous then left this vice get into our humility . In recte factis cavenda est superbia , pride is too often clothed therewith . Our Saviour took the Scribes and Pharisees in it , Matth. 6.16 . Saint Paul reproved the Colossians in that habit ; and , I much feare , these times are sore troubled with haughty spirits in an humble hue . Shew me the submission of our great Professours in humility , and I will confesse my errour . But Saint Chrysostome tels us that , when in pretent of Gods worship our doings are not faine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then especially we upbraid him . And if we doe , is not his judgement at hand ▪ Derisores ipse deridet , he laugh● us to scorne , Prov. 3.34 . Domum evollet , he will lay us waste ; Prov. 15.25 . Not farre off , even under this Crowne , non hospes ab hospite tutus ; and in this Kingdome where is truth , love , honesty ? Achitophels treachery , Rabshakes railing , Jezabels adultery , Esaus hate , Ammons deceit , Nebuchadnezzars pride , Dives unmercifulnesse , and all manner of impieties couch under the feare of the Lord. Shall the Lord see , and not be avenged ? Repent , repent ; God is angry , and the vials of his wrath ready to be poured out . Turne we therefore , and without delay , with humble , with contrite hearts , and he will returne with a blessing unto us . Sion shall have her prosperity here , and her full glory hereafter . But if not for the worke , for the rewards sake be we humble . Wee have heard what followed Christs obedience , and who keepe with him in his way shall come to him in his glory . For the glory set before him he despised the shame , Heb. 12.2 . for the glory therefore he purchased to us be not we ashamed of the price he paid . God chose the ignoble things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the most contemptible in the world for his purpose , 1 Cor. 1.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers . 6. exhausit , as Tertullian , he drew out himselfe in his undertakings ; or as Beza , ex omni seipsum in nihil redogit , he brought himselfe from all to nothing , Dan. 9.26 . On the lowest basis he built the highest glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was made a servant , for this he is Lord of all , so Saint Chrysostome . Magnus esse vis ? à minimo incipe , who will be great must beginne at the least , so Saint Augustine . Beginne there , and upon our Saviours word yee shall be exalted , Luke 18.14 . Yee shall , so saith Saint James 4.10 . and Saint Peter too , 1 Epist . 5.6 . Is it not then as Saint Paul here saith , vers . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wise minde to be so minded ? It was wisdome in Christ , and why should it be foolishnesse with us ? We lay downe temporall things , and take up everlasting . What comparison is there betweene a drop and an Ocean ; a point and the world ; a moment and eternity ? The whole treasure , and pompe of the world is nothing to that immense waight of glory , which followeth our Christian contempt of earthly things . While we looking on the things , which are not seene , the momentany lightnesse of our tribulation prepareth unto us a reward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beyond the reach of our apprehension , 2 Cor. 4.17 . Quid dicam nescio : sed Deus habet , quod exhibeat , I know not what to say of it ; but God hath what he can give , and what he will give , erit ipse , shall be himselfe . For what else is it for him to be our God , and we his people ? He could promise nothing better , nothing greater , life , salvation , glory , peace , all excellencies , he will be all in all . He will ; and therefore sure we that our measure shall be filled up with his goods . What they are none can conceive , save who receive them . Nor they comprehend , because the object of happinesse is infinite . Indeed what is created for us will be according to the receivers . Finite it , and therefore not the satisfying save in the object . It is not the chiefe good , but enables us to contemplate in Christ after our measure the Summum bonum , which God himselfe is . This is it ; for it is God that doth ever satiate , and never cloy . And though I have called this the reward of our humility , yet it may not be said that our humility merits this . No , it was purchased for us by the humiliation of Jesus . In whom we have it , without him we challenge nothing . Hoping therefore to be glorified with him in Heaven , to him we conforme on earth . And because he hath taught no other way to the inheritance , then he went in the purchase , we seeke no other , nor can we thinke there might be any other more glorious . For in it we never doe , saith Saint Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , descend from glory . The lowest degree is ever an ascent unto the highest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the high is low , the low high : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is made good in the contradiction , that Christ indured against himselfe , Heb. 12.2 , 3. And when we see his humble members despising the world , yet despising no man ; contemning themselves , and yet contemning that contempt , which persecutes them , doe we not behold the minde exalted above all things below ? Yea when we finde pride it selfe palliated with humility , know we not that the proud confesse there is glory both in , and for the vertue . How in seeming not mistaken is the world mistaken much ? men thinke humility and glory opposits ; as if of both in one could be no subsistence . It is pride that refusing the one may never come at the other . Quisquis enim nunc sponte se non humiliat , nequaquam hunc sequens gloria exaltat , for who doth not here willingly , and truly humiliate himselfe , following glory never exalts him , saith Gregory . My close is : for Christ , for the vertue , for the glories sake learne we the Apostles counsell . Keepe we our eyes fixed on the example of Jesus , and in proceeding the nearer we come to our place , like naturall bodies , we shall move with the more celerity . Our humility will carry us , and with speed enough , unto the same journies end it brought him . Who drawes us in the way , Cant. 1.4 . will crowne us in the end , Rev. 2.10 . Doing what he commands , we shall receive what he obtained , life eternall in and to the glory of God the Father . The Samosatenians , and Socinians , that hold Christs death neither satisfactory , nor meritorious , but onely exemplary for us ; The Jewes , Turkes , Pagans , Infidels , to whom Christ is a scorne , and his Crosse an offence ; The Atheists , Nullifidians , Prophane , that in dirision of Gods Religion , call his Church Satans Synagogue , the Communion Bacchus Sacrifice , and his professours Solifidians ; The Libertines of our age that count us fooles for our Austerity ; The carelesse Professours that deeme us over pitifull to others , too bitter to our selves ; Our Church Michals , Catharists , Brownists , Separatists , that deride us for our humiliation in the service of God ; The Anabaptists , Monks , Hypocrites , that will be humble without submission , poore without want , and rich without labour ; The Sadduces , Simonians , Saturnians , &c. that hoping there is no punishment after this life for the bad , will have no reward for the good ; The Cerinthians , Pepuzians , Mahumetans , that place happinesse in the eternal fruition of fleshly delights on earth ; And the Montanists , Enthysiasts , Papists , that in the argument of the glory put the merit on themselves , are condemned by the Apostles counsell in the sixth verse , and his inference , at the ninth verse . For there , the fabrick of glory , that Christ built up for us , being founded on his merits in such humiliation , we are taught to shew our gaines by following his example . Whose redeemed we are , his humble servants we . If glory be the reward , we have no cause to stand upon the worke . Be it in what degree he please , we need not be abashed at the humility . For who was the lowest on earth we are sure our Saviour is the highest exalted in Heaven . When we have done our part God will give us our right in him . This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the Union and our salvation . True Christians we , finding how hard we are beset with , and prone to evill , looke alwayes on our Captaine , and attend his word for feare we should mistake his discipline . We know how great a Conquerour he is , and that he can never faile in his direction ; if our actions vary from , we have not well minded him . And though he be taken out of our sight , his life is left with us , and reading it we have instruction store and sure . Sure , if we follow it close , right , & be alwayes sure to it . Nor is it infallible in one and not in all . Whereof he hath given plenty , there is no doubt of any one . Nor is the number of his precepts either large beyond our memory , or short to leave out any thing , that might further us . The example he hath given is most absolute . It demonstrates all things that are to be contemned , and sustained all . In them is no felicity to be had , in these no unhappinesse to be feared . He bid us come and see , and we most ambitious to enjoy , what here we beleeve , will goe no other way , then himselfe went , and appointed for us . A low way , Christ humble ; a perfect way , Christ the truth ; and a comfortable way , Christ the life . Having truth we are sure to have cheere in , and life by our humility . It is not the similitude thereof , but the vertue we meane . That is it , and nothing being more acceptable to God , we doe in nothing more , nor in any thing without it , expect a blessing . For nothing in us doth more exalt God , and our innate evill is repressed by nothing more . All the Lords commands are observed with it , and the vertue which springs not from that roote withers . Indeed love makes up all breaches , but we have no other meanes to repaire charity save humility . In whom all was made up , all was done in humility , and who partake of all , we , like him , will be humble to all . To God in the lowest degree ; to his Vice-gerent next ; we have no envie for our Superiours , nor hatred to our equals , nor contempt toward our inferiours . Love for God , and such , as will permit nothing before him , not our substance , not our lives . And love for our neighbour , and such , as will pray for every one , and forgive every offence . The true knowledge of our superexalted Head raiseth our conversation unto Heaven whilest we live on earth . And well may : For we behold the eternall glory prepared for the meeke incomprehensible in the object . The faith whereof hath made our appetites so eager , that they can leave the greatest allectives of the world with contempt . Whose servants we are to him faithfull we may challenge of him our inheritance , who purchased it for us . And with boldnesse , seeing in humility , and according to his prescription we leave all to professe him our high exalted Lord in , and to the glory of God the Father . To whom with the Sonne and the Holy Ghost be the Kingdome , and the power , and the glory , for ever and ever . Amen , Amen . Notes, typically marginal, from the original text Notes for div A31115-e540 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bellarin . To. 1 : contr . general . 2. l. 5. c. 9. Vid . Amand. Pol. Synt. Tom. 2. l. 6. c. 26. Calvin . Institu . l. 2. c. 17. par . 6. Polan . ibid. Conrad . Vorst . in 1 Tom. R Bellar. Controv . gen . 2. the 11 v. Tilen . Synt par . 2. cap. 10. thes . 34. R. Bellar. T. 1. contr . gen . 2. l. 5. c. 9. August . Tract . 104. in Ioh. de c. 17. In Tract 10. Athanas●●● at . 2. cont . Arria . Cyril Alexand. l. 3. Thes . c. 2. Aug. Tract . 51. in Ioh. de cap. 12. Tertul. de car . Chr. c. 4. Leo in Epist . Synod . ad Flavia. Isa . 9.6 . Luk. 2.10.11 . Gal. 4 4. Rom. 4.25 . Athanas . cont . Arria . orat . 2. August . Grego . in M● r. super Ioh , Solo quod redemptor &c. Athanas . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen 40.15 . Dan. 6.23 . Jona . 2.10 . Ruffin in Symb. Apost . Aug. de temp . seu . 174 , & 175 in fest . Ascens . 1 , & 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. 104. tract . Io● 17. Novat de Trin. ● . 17. Ruffin . in Symb. Apost . Cyril . Alex in responsi● ne , advers . Theod● . Reperhensio , 8. & 12 Anathe . Concil . Ephes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non. Marcel . de propriet . Serm. cap. 4. Chry●● st in Philip . H● n ● Ambros . in c. loc . Peter Lomb. Sent. l. 3. D. 18. M. T. Cicero de fin . l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sextus Pompe . Festus de verb. significa . pag. 23. Gen. 2.20 . Isocra . Nicoclan fine . Pet. Lomb. Sent l. 3. D. 18. Luke 2.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. in Ies . Na. cap. 1. Hom. 1. Cyril . Alex. lib. de fide ad Theodos . c. 29. Aug. in Psal . 109. Bernar. in circumcis . Domini ser . 2. & in cant . ser . 15. & 16. Gorr . & Catha . in loc . Stel. & Aret. in Luc. 2.21 . Hay . Eras . Corn. in loc . August . tract . 3. in Epist . 1. loan . Isid . Orig. l. 7. c. 2. Lact. l. 4 c. 7. Tertul. advers . Prax. c. 28. Tertul. advers . Marcio . l. 3. c. 15. August in Epist . 1. Joan. tract . 3. Matth. 7.7 . Marke 11.24 . Luke 11.9 . August . in Psal . 74. Aug. l. 3. conf . c. 4. Bern. in Cant. ser . 15. Bern in cireum . Domini serm . 2 Corn. a Lap. in loc . Isay 45.15 . Lucas Tuden● i. 2. c. 16. Corn. a Lap. in Num. 13.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bern. in cant . serm . 17 : Chrysost . in loc . Alphon. Abulen . in 20. Exedi paulo ante quas . 7. Orig. in Luc. Hom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. adver . Judae . c. 9. & advers . Ma● . l. 3. c. 16. Orig. in Exed . 17.18 . Hom. 11 Euseb . demonstr . Evang. l. 4. c. 29 August . cont . Faust . Manich. l. 12. c. 36. Zanchi . in Phil. 2.9 . Heb. 10.5 . Ambros . l. 2. de Sp. Sancto . c. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. in I● s . Na. c. 1. Hon. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost in loc . August . d● spi● . & lit . ad Ma●cel . c. 26. Aug. quast . super Gen. 123. l. 1 Te● t. adve● . Mar. l 3 c. 18. Orig. in Exod. 17. & 18. Hom. 11. August . de serm . Dom. in monte l. 2. Tertul. l. 4. adv . Marc. de Marc. antithesibus , c. 2. Orig in Jes . Nave . c. 1. H● n. 1. In Iud●● . c. 2. H● m. 2. In Luc. c. 2. Hom. 14. De principiis . l. 1. c. 6. Cypr. de bono patient . Novat . de Trinit . c. 17. Athanas . cont . Arria . orat . 2. ad Episc . Egyp . & lib. Ad Adelph . ora . 5. Ambros . Hexe . l. 6 c. 9. et in loc . Ruffin . in Sym. Apostol . Hierom. in Isa . 45.23 . Chrysost . in loc . August . de Trin. l. 1. c. 13. & in Psal . 109. et in job . Tract . 104. Cyril . Alexand. in lib. Relig. Reg nuncupat . In orat . Relig. Reg. de recta fide . Concil . Basil . in sess . 21. Alphons . Abul . in Exod. 20. paulo ante quaest . 7. Estius ex Vine . de Valent. in Phil. 2.10 . Osiand . in Phil. 2.10 . Gorra . in loc . Musc . in 3. praecep . Calv. in ● om . 14 11. Zan● h. i● 3. prae●● p. In Philip. 2.10 Conrad . V●● st . p● o Eccles . Orthod . disp . 2 par● 5.6 . Injunct . 52. Cap. concerning the matter of the complaint of some Puritans , part . 10 , Can. 18. Dr. Whit. cont . Rainold . ●● fu● . c. 16. Dr. Whitg . in his answer to T. ● . in the defence of the answer to the Admonit . Eccles pol. l. 5. Nu. 30. Dr. Page Iustifica . of Bowing . Widd. in confu . of an Appendix concerning bowing a● the Name of Iesus . Mr. Perkins in his exposition of the Creede . Zanch. in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil . Ephes . Anathe . 8. Zanch. in loc . Cyril . Alexan. de recta fide ad Relig . Reg. Theophyl . in Joh. 4. v. 23. Orig. in Iudie . 2. Hom. 2. Chrysost . in Epi. 1. Tim. c. 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schind . ad radie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid . Etym. 11. c. 1. Plin. Nat Hist . l. 11. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schind . ad radi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Con. Nicae . Can. 30 , Con. Nicae . Can. 29. per Te● lionem & Thearist . Constan . de graeco vers . Can. Nicae . Fran Turri . Can. 29. Tertul. de Orati . c. 14. Fran. Iun. Not. in Tertul. ibid. Tertul. ibid. c. 13. Tertul. ibid. c. 12. Exod. 20.4 . Matth. 4.10 . M●●●● . 2.11 . Isid . Etym. l. 11. c. 1. Psal . Eus● b. Eccl●● . Hist . l. 5. ● 5. Tertul. adv . Marc. de Ma● . anti thes . l. 4 c. 2. Orig. ad Rom. c. 14. & in loc . citat . Cypr. de l● n. pat . Novati . de Trinit . c. 17. Euseb . Pamp. Eccles . Hist . l. 5. ● 5. Atha . ad Adelph . c● nt . Arrian . orat . 5. & ad I●pi●● . E● ypt . & Libyae o● at . 2. Concil . Nicae . Can. 20 & ut supra . Concil . B● sil . sess . 21. Calv. in Rom. 14. v. 11. Ibid. Areti . in loc . Bern de subject . nostrae volunt . Orig. de princip . l. 1. c. 6. August . in Psal . 109. Ori● . de prin● . l. 1 c. ● . Cypr. d● . 〈◊〉 . patt● nt . Atha . cont . Arr. orat . ● . Ambr● s . in loc . & Exam lib. 6. c. 9. Chrys . in l●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tertul. lib. de . carn . Chr. c. 11. Ad Praxe . c. 7. Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 6. Aug. de Trin. l. 3 c. 1. & de Gene. ad lue● . l. 3. c. 10 Lod. v. Viv. in August . de civi● . Dei l. 15. c. 22. Greg. in Evang. Hemil. 10. Berr. sup . Cant. ser . 5. Greg. Moral . in Iob l. 2. c. 2. Damasc . Ortho. Fid. l. ● . c. 3. Zanch. de● per. Dei l. ● . c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. in Ies . c. 1. hom . 1. Athan. ad Adel. cont . Arria . or . 5. Cyril . Alexand. ad piissim . Reg. erat . 1. in annot . ex Philip. Calv. in loc . Osiand . in loc . Marl. in loc . August . de cura pro mort . geren . c. 5. Orig. in loc . citatis . Osiand . in Psal . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D. Bilson . Survey pag 633 Novat . de Trin. c. 15. & 17. Ruffin . in ex pos . Symb. Apost . Aret. in 〈◊〉 August . de ● ivit ▪ Dei l. 22. c. 30. Athana● A●●●● . Beda in 〈◊〉 Lud ● ph● de vita C● p●● t 1. 〈◊〉 c. cu● ncis mini . B●● n. sup● se● . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Exod. 20.5 . Psal . 95.6 . Matth. 26 38. Acts 20 36. Tho. Aquin. 12. q. 71. ar . 5. ad 3. & 22. q. 3. ar . 2. ad . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 10.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid . Etym. l. 9. c. 1. Chrys . in loc . Chrys . in 1 Tim. 2. Serm 9. Hieron . in Ier. 4 2. Tiem . in . not . Psal . 63.11 . Bez. in annot . Rom. 14.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . in loc . Orig in Exod. 25. Hom. 13. Chrysost . super illud Matth. 10 32. August . in Psal . 115. Aug. in Epist . beat . Ioan. Tract . 8. Isa . 45.23 . Hierom. in Isa . 45. Gorr . in loc . Zanch. in loc . Chrysostom . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zanch. in loc . Athan cont . Arria . orat . 2. August . de Trin. l. 1. c. 13. Chrysost . in loc . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 11.21 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bez in Luc. 1.32 . Theophil . in Luc. 1. Cyril . Alex in Religi . Regin . The● phyl . ibid. August de civit . Dei l. 18. c. 47. Ibid. Bern. sup . cant . ser . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . B. B. Andrewes in his Sermon on Luc. 2.10.11 . Lactan. de vera Sapien. l. 4. c. 7. Lact. ibid. Isrod . Erym . l 8. c. 2. Tertul. adv . Prax. c. 28. Damasc . orthod . fid . l. 3. c. 3. Matt. 23.17 . Chrysost . in Heb. c. 9 serm . 15. 1 Cor. 1.30 . Hieron . ad Paul. Iob. 14.6 . Aug. de ve● b. Dom. in evang . secund . Ioan. ● er . 54. Ambros . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athanas . cont . Arr. orat . 2. Chrysost . in loc . Cyril . Alexa. in orat . Relig. Reg. in Matth. 12.32 . Greg. sup . Ezec. Hom. 8. Verstega . Antiq. 2 Sam. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bez. in loc . Novat . de Trin. c. 7. Ambros . in loc . Athanas . cont . Arr. orat . 2. Aug. in Ioh. trac . 104. c. 17. & in locis citatis . Ambros . l. 6. Examer . c. 9. Aug. in Iohan. Trac . 104. c. 17. Chrysost . in Heb ser . 2. Athanas . ad . Adelp . orat . 5. Damas . in orat . de Domini transf . Athanas . cont . Arr. orat . 2. Cyril . Alexand. orat . Relig Reg. de recta fide . Chrysost . in loc . Aug. cont . serm . Arrian . c. 31. Chrysost . ibid. Aug. de civit . Dei l. 9. c. 5. Rev. 5 13. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys● st in Heb. c. 1. ser . 1. Bez. in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tertul. de orat . c. 2. Chrysost . in Heb. c. 1 ser . 2. Athanas . cont . Arr. orat . 2. Ignat. in epist . ad Phipp. Greg. Nazi . in orat . 2. de filio . Chrysost . in loc . Bez. in Iob. 5.23 . Cyril . Alex in lib Reli● , Reg. sup . lo● . 6 ● 9. Tertul. in Apol. advers . Gent. c. 21. Orig. cont . Cels . l. 8. c. 1. Ambros . de Isaac & ani . c. 8. Aug. in Psal . 108 Bernard . sup . cant . s● rm . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . in loc . Aug. in Psal . 90. Chrysost . in Heb. 12. v. 2. serm . 28 Theophyl . in Ioh. 13. v. 15. Aug. sent . dec● r. 111. Hier. ad Celant Aug. in Epist . 56 Ambros . in serm . Greg. 18. l. Mor. Bern. de consid . l. 5. Ad Hen. Seno . nens Epist . 42. Exod. 15.25 . Aug. Epist . 56. Chrysost . in loc . Text. adv . Mar. l. 5. c. 20. Chrysost . ibid. Aug. de verb. Domini ser . 10. August . de civit . Dei l. 22. c. 30. Ibid. Greg. l. 8. Moral . 
A04192	----	A treatise of the consecration of the Sonne of God to his everlasting priesthood And the accomplishment of it by his glorious resurrection and ascention. Being the ninth book of commentaries upon the Apostles Creed. Continued by Thomas Iackson Doctor in Divinity, chaplaine in ordinary to his Maiesty, and president of C.C.C. in Oxford. Commentaries upon the Apostles Creed. Book 9 Jackson, Thomas, 1579-1640. 1638 Approx. 657 KB of XML-encoded text transcribed from 197 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A04192 STC 14317 ESTC S107491 99843190 99843190 7904 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Apostles' Creed -- Commentaries. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-10 Ali Jakobson Sampled and proofread 2006-10 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A TREATISE OF THE CONSECRATION OF THE SONNE OF God to his everlasting PRIESTHOOD . AND THE ACCOMPLISHMENT of it by his glorious Resurrection and Ascention . BEING THE NINTH BOOK of Commentaries upon the Apostles CREED . CONTINVED BY THOMAS IACKSON Doctor in Divinity , Chaplaine in ordinary to his MAIESTY , and President of C. C. C. in OXFORD . OXFORD , Printed by LEONARD LICHFIELD printer to the Famous Vniversity . AN. DOM. 1638. TO THE ROYALL Ma tie OF OVR MOST GRACIOVS AND PIOVS SOVERAIGNE CHARLES KING OF GREAT BRITAINE , &c. Most gracious Soveraigne , THE only ends or scopes at which my desires , in the first draught of this long worke of comments upō the Apostles Creed , did ayme , were first and principally the glory of God , which is the supreme Cause of causes , the maine End of all other ends , intended by good men or Angels : The second , subordinate to this , was to give satisfaction to my longing desires , of discharging my duty to the Church my Mother , by doing her such service as I was able ; in setting forth the true worship of God , and in maintaining the faith professed by her : The third , subordinate to the second , but principally to the first , was to give an accompt unto my middle age how I had spent my youth , and to leave a Constat unto my old age ( at which by Gods good providence , beyond my hope or expectation ; I am now arrived ) that I had not altogether spent my best daies in a drowsie sleepe , or which is worse , in waking dreames , or wandring projects , after pleasure , riches , ambitious hopes , or private ends . But being first called unto Your Majesties service , in my declining yeares , I tooke the boldnesse upon me , about some five yeares agoe , in supplement of my weake performances in my Ordinary attendance , to dedicate these three Bookes , concerning the knowledge of Iesus Christ , & of him crucified , unto Your Highnesse , these being , ( to mine owne apprehension ) the best fruites of my best and flourishing yeares . The matter or subject of them will not ( I take it ) be denied by any , to be the fittest Theme for the meditations of all good Christians , according to their severall capacities . And no subject under heaven can be either more profitable , or more delightfull , for contemplative or stronger wits to worke upon : unto whom , especially unto such of them , as have better meanes or abilities , then God hitherto hath blessed me withall , I leave to amend or finish what I have long agoe begun , & thus far prosecuted . Ful time it is for me , but no time ( I hope ) as yet overpast to consecrate the rest of my labours , unto death-bed-learning , and devotions , which is the best service that can be expected from me at these yeares , and which the elder I grow , the better able I trust I shall be to performe ; as having by long experience found my selfe to bee then the strongest in this kinde of exercise of minde and spirit , when I am in greatest weakenesse of body . Now of these my devotions and daily prayers unto God , a great part must be consecrated to this end , that he would vouchsafe to continue his gracious favours and mercies towards your Royall person , and that the Crownes of these Kingdomes , whereof you are , next , and immediatly under him and his Christ , the supreame Lord and governour , may long flourish upon your own head , & the heads of your Posteritie ; that after this life ended he may invest you with a Crowne of endlesse glory . Your Ma ties most humbly devoted Servant and Chaplaine THOMAS IACKSON . To the Christian Reader . IT was in my thoughts when this Coppy of my meditations upon the consecratiō of the Son of God to his everlasting Priest-hood , was first licenced for the Presse , to have annexed unto it one or two Sermons , or short Treatises of the like argument . But being called from my studies by urgent occasions before the impression of this 9 th Book of Commentaries upon the Creed was neare finished , I am constrained to publish it in a lesser volume , then I first intended it , though ( I take it ) in as many lines , or more words then either of the two former Bookes upon the same argument , to wit , the knowledge of Christ , and of him crucified , doe containe . The matter is not great , and so much the lesse , because I have ready ( in adversariis ) divers Sermons , or short Treatises as appendices or appertinences to all these three Books , respectively , & to another intitled Christs answer to Iohns disciples , or an Introduction to the knowledge of Christ &c. to be published as soone as God shall be pleased to grant me ability , and opportunity . Other three Bookes I have in like readinesse for the Presse , to wit , the 10 th Book of Comments upon the Creede , or a treatise of the naturall mans servitude to sinne , and of that poore remnant of Free-will which is left in the Sonnes of Adam before ▪ they be regenerated in Christ by the spirit , together with directions for the right use or imployment of Free-will , after our Baptisme , for the accomplishment , or rather for performance of the conditions on our parts required , that mortification may be accomplished in us by the spirit of God. The next of the three Bookes promised is the 11 th Booke of these Commentaries containing a treatise upon the Articles of Christs comming to judgement , of the Resurrection of the dead , & of the Life everlasting , which is the finall setence which at his comming to Iudgement shall passe upon all men , as well upon them which have bin long dead , as those that shall be found alive at his comming . The last Booke of these Comments containes the second part of a treatise heretofore begun , and in part published , concerning the Articles of the holy Catholique Church ; of the Communion of Saints , and the Forgivenesse of sinnes . What I here promise or may occasion the Readers , especially young students in divinity , to expect , shall by Gods assistance be shortly or in good time performed , either by myselfe or by my Executors : unto whose disposalls , I am not likely to leave much ; scarce any thing else besides Books and Papers . Thine ever in Christ Iesu THOMAS IACKSON . A TABLE OF THE PRINCIPALL Arguments of the severall Sections and Chapters contained in this BOOKE . SECTION . I. OF Consecration , and of the Qualifications of those that were to be consecrated high Priests . CHAP. 1. Of the true value or signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or of being made perfect . Pag. 3. 2. Of the separation of the high Priest from men , and of the compassionate temper which was the speciall Qualification of every high Priest . Heb. 5. v. 2. Pag. 7. 3. What were those strong cryes which the Sonne of God did utter in the dayes of his flesh , how farre his prayers were heard , and from what death and danger he was delivered . Heb. 5. v. 7. Pag. 11. 4. The Consecration of the Sonne of God was not finisht immediately after his Agony in the Garden , nor was he then or at the time of his sufferings upon the Cross● ▪ an 〈…〉 , or comp●●a● high ▪ Priest after the O 〈…〉 of Mel●●i●● d●c● . Pag. 18. 5. That the So●ne of God by his Consecration being ●nc● accomplished , become the Author● and Fountain of everlasting ●a●v●tion to all such and only such as obey him . In what s●nce he is said to have dyed for 〈…〉 , ●●●● be 〈…〉 of all mankind ▪ Pag. 23. SECTION . 2. OF the calling of designement of the Sonne of God to be an high Priest after the order of Melchisedech : of the differences and agreements in some particulars betweene the Priesthood of A●on and the Priesthood of Melchisedech . CHAP. 6. Of the signification or importance of the word calling , used by our Apostle Heb. 5. with the generall Heads or Points to be handled and discust in this 2. 3. 4. Sections . Pag. 29. 7. In what sense Melchisedech is said to be without Father and Mother Heb. 7. 3. Whether he were a mortall man a● Abraham was , though more auncient ▪ wherein the similitude betweene Melchisedech's person and the person of the Sonne of God doth specially consist . Pag. 32. 8. That the omission of Melchisedech's ●●●●●logy did import a speciall mystery ; and what that mystery was . pag. 40. 9 What manner of blessing it was which Melchisedech ●●stowed on Abraham . That the manner of the blessing argues Melchisedech to have beene Sem the great , as the Iewish Rabbins enstile him , the eldest sonne of Noah , not by birth yet by prerogative of the first borne . pag. 44. 10. Wherein the priesthood of Melchisedech did differ from the priesthood of Aaron ; That Melchisedech did not offer any sacrifice of bread and wine unto God when he blessed Abraham . pag. 50. 11. In respect of what points especially the priesthood of Melchisedech did fore-picture the priesthood of the Sonne of God. pag. 56. SECTION . 3. OF the calling or destination of the Seede of Abraham , and Sonne of David , by solemne oath to the everlasting Priesthood . CHAP. 12. The chiefe or main principle whereon our Apostle grounds his Treatise or discourse to the Hebrewes ▪ Containing a Paraphrase upon the most part of the sixt Chapter to the Hebrewes pag. 67. 13 The use of oaths , and their observance is from the Law of Nature Of the manner of taking solemne oathes amongst the Ancients of severall Nations . pag. 74. 14. Of Oaths promissory , specially for Confirmation of leagues , and of the fearefull judgements that usually fall upon them who wittingly and willingly violate them . pag. 80. 15. In what cases solemne oaths were or are to be taken and administred . pag. 90. 16. Gods oath to Abraham was an oath for Confirmation of the league betwixt them . Of the severall manner of leagues . pag. 96. 17. The League betweene God and Abraham did eminently containe the most accurate solemnities that were used betwixt Prince and Prince , or Nation and Nation . pag. 104. 18. What the Interposition of God's oath for more a ▪ bundant Confirmation of his promise to Abraham did import , over and above all that which was included in the literall or assertive sense of the League betwixt God and Abraham . pag. 113. 19. Of the two things wherein our Apostle saith it was impossible for God to lye . pag. 122. 20. The former Importance of Gods Oath to Abraham , and the contents of it specified in the two immediately precedent Chapters , morefully confirmed by the ●enour of Gods oath to David and to his seed , described at large by the Author of the 98 Psalm , most concludently by the Apostle . Heb. 7. pag. 127. SECTION . 4. BY what Persons and in what manner the Consecration of Iesus Christ the Sonne of God to his Priesthood was prefigured . CHAP. 21. That Iesus or Iehoshua the son of Nun , Zerubbabel the sonne of Shealtiel , and Iesus the sonne of Iehosadeck were speciall Tipes of Iesus Christ the Sonne of God , ( respectively ) as he was to be made and now is both King and Priest . pag. 145. 22. Of the harmony betweene the Prophet Ieremy and the Prophet Zachary concerning the man whose name is the Branch : How his growth or springing up was prefigured by Zerubbabel the sonne of David : His name and title as our high Priest fore-pictured by the name and title of Iesus the sonne of Iosedech : That he was as truly the Sonne of God before all time , as the sonne of David in time . pag. 154. 23. The objection of the Iewes against the interpretation of the former Prophecy Ierem. 23. answered . In what sense Iudah is truly said to be saved , and Israel to dwell in safety by Iesus the Sonne of God and sonne of David . pag. 163. 24. That our high Priest the Sonne of God did not only accomplish that which was fore-shadowed by the name and title and office of Iesus the Sonne of Iosedeck , but withall , the legall rites or solemnities ; none of which he did destroy or dissolve , as he did the works of the Divell , but change or advance them into better solemnities to be observed by us Christians . That his solemne accomplishment of the feast of Attonement at the feast of the Passover was prefigured in the Law , and fore-signified by Gods speciall command . pag. 167. 25. In what respects the Consecration of Aaron and of his sonnes did especially prefigure the Consecration of the Sonne of God ; and in what respect's they specially differ . That the Consecration of Aaron did in diverse respects serve as a foile to set forth the excellency of the Consecration of the Sonne of God. pag. 182. 26. In what respects the Bullock offered at the Consecration of Aaron &c. and the rites of offering it did prefigure the bloody sacrifice of the Sonne of God , especially the circumstances of the place wherein it was offered . pag. 190. 27. In what respects the Ramme of the Consecration and the Ramme which God did provide for a burnt offering instead of Isaack , did prefigure the sacrifice of the Sonne of God. Of other speciall rites wherein Aaron at his Consecration and in the function of his Priest-hood , did prefigure the Consecration and Priesthood of the Sonne of God. pag. 196. 28. A briefe recapitulation of what hath beene said in this parallel betweene the Consecration of Aaron and the Consecration of the Sonne of God the conclusion of the whole Treatise concerning it . pag. 208. SECTION . 5. OF the Resurrection of the Sonne of God. By what Prophets it was fore-told . By what persons or legall Rites it was fore-pictured or foreshadowed . CHAP. 29. In what high esteeme S. Paul did hold the Article of of our Saviours Resurrection and Ascension &c. That the want of explicite beliefe to this grand Article of the Resurrection did argue rather a dulnesse or slownesse to believe the Scrip tures then any infidelity , or incredulity , even in such as had seene his miracles , and had heard him fore-tell his death and rising againe , untill the event did manifest unto them the truth of his former Doctrine and predictions . pag. 214. 30. That the Death and Resurrection of the Sonne of God was enigmatically fore-told in the first promise made to our Father Adam , and our Mother Eve. That his Resurrection was exquisitely prefigured by Isaack's escape front death ; and the Propagation of his Kingdome after his Resurrection , by the strange increase , or multiplication of Isaack's seede . A parallel betwixt our Saviour and Ioseph in their affliction and exaltation . pag. 225. 31. Shewing the concludency of the allegations used by the Apostles S. Peter and S. Paul to prove the truth of Christs Resurrection ; and in particular of the Testimony Psal . 2. Thou art my Sonne this day have I begotten thee . pag. 237. 32. The concludency of S. Paul's second Argument Act. 13. drawne from the 55. of Isaiah . pag. 255. 33. That our Saviour's departure , and passing out of this world to his Father , or his entring into his glory through afflictions was exquisitely fore-shadowed by divers solemnities in the legall Passover , and by the Israelites passing through the red Sea. pag. 261. 34. The Resurrection of the Sonne of God , and the effects or issues of his birth from the grave were concludently fore-pictured by the Redemption of the firstlings of the flockes , and of the first borne males , and by the offrings of the first fruits of their corne . pag. 269. SECTION . 6. HE ascended into Heaven . CHAP. 35. How the Ascension of the Sonne of God was prefigured by the translation of Enoch , and by the taking up of Elias ; And foretold by the Psalmist , Psal . 15. and Psal . 24. pag. 277. 36. At what time , and upon what occasions the 68. Psalme was composed : What reference it hath ( in the generall ) unto our Saviours Ascension . pag. 286. 37. Of the concludency of the Apostles Allegation , Ephes . 4. 7. 8. Out of the 18. vers . of the 68. Psal . pag. 292. 38. That the manner of our Saviours Ascension was more clearely fore seen by Daniel then by David , and most exactly fore-shadowed by matters of fact in Mosaicall and other sacred histories : A paralle● between Salomons Consecration of the Temple , and our Saviours Consecration , or sanctifying of himselfe , and his heavenly Sanctuary . pag. 301. 39. Into what place or part of heaven our Saviour did ascend , or in what manner hee sitteth at the right hand of God , are points not so fit to be particularly inquired after , nor so apt to be proved or determined by Scripture , as the other Articles of our Creed . pag. 307. 40. How the time of our Saviours Ascension into heaven upon the fortieth day after his Resurrection from the grave , was prefigured by the signe of the Prophet Ionas , with the exposition of that signe given by our Saviour Mat. 12. 39. 40. pag. 313. 41. A Parallel betweene the day wherein Adam is thought to have been cast out of Paradise , with the day wherein our Saviour was Crucified : And betweene the first day of the worlds Creation and our Saviours Resurrection . pag. 325. 42. That the sentence proclaimed against Nineveh by the Prophet Ionas , was in a full measure executed upon the adulterous Generation of the Iewes ; not believing or repenting at our Saviours preaching . pag. 332. 43. That place of Zachary Chap. 14. v. 3. expounded , shewing that God did fight with the Gentiles against the Iewes as formerly he had done with the Iewes against the Gentiles . How the forty daies of Christs abode upon earth after his Resurrection was sore-told . pag. 341. Errata . PAg. 14. Lin. 7 proposition Cor. preposition . p. 19. l. 13. earth c. upon earth . p. 38. l. 15. fants c. Infants . p. 39. l. 24. as c. is . p. 73. l. 27. judaicall c. judiciall . p. 75. l. 15. ovve c. ovvne . p. 76. l. 15. tagendo c. tangendo . p. 76. l. 2. deleatur P. p. 79. l. 12. P●idias c. Cydias . p. 115. l. 26. sororom c. sororum . p. 34● . l. 9. vvath . c. vvrath . A TREATISE OF THE CONSECRATION of the Sonne of God to his everlasting PRIESTHOOD . And THE ACCOMPLISHMENT OF it by his Glorious Resurrection and Ascension : 1. WANT sometimes of skill , sometimes of industry , oftentimes of both , to sound the mysteries , or discusse the generall maximes contained in sacred Scriptures aright , hath been one speciall occasion , as of breeding , so of nursing and continuing endlesse quarrels amongst the chiefe professors of peace , Students I meane or Graduates in Theologie . Now for composing the most or greatest Controversies which for these late years have disturbed the peace of Christs Church militant here on earth , no maxime in the whole Book of God , which is the only Fundamentall and compleat rule of faith and manners , is or can be of greater or better use than that of our Apostle , Heb. 5. 9. And being made perfect he became the Author of everlasting salvation to all that obey him , being called a Priest &c. The discussion whereof in a fuller measure , and ( as I hope ) in a more distinct manner , then I have found it discussed by others , is the maine end or scope of these present undertakings . The maxime it selfe though briefe is the true scale or diametrall line or rule , without whose knowledge or distinct survey first taken , neither the full distance or disproportion , nor the parallel approaches , or symmetrall vicinities , which many different opinions yet still in debate respectively hold or beare unto the infallible doctrine of salvation and life , will ever be fully discovered , much lesse clearly determined . Besides this great and generall use , if we could hit the punctuall meaning of this place , or take a true value of the very first word in this text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wee might with more facilitie cleare that obscure and difficult place . Heb. 11. 40. and informe our selves , First what better thing it was , which God had provided for the faithfull in later ages , in respect of former ; and secondly , what the Apostle there means by being made perfect . For in this being made perfect consisteth the betterhood of the faithfulls estate in that time , in respect of Abrahams , the Patriarchs , and the Prophets . SECT . 1. Of Consecration , and of the Qualifications of those that were to be consecrated high Priests . CHAP. 1. Of the true value or signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of being made perfect . WHatsoever good thing or perfection it was which the Apostles , or Disciples of our Lord did obtaine in this life , over and above all that which the Patriarchs in their Pilgrimages here on earth did attaine unto , this was wholly from the perfection here mentioned in my Text. Neither the Patriarchs nor Apostles were made perfect untill the Sonne of God was made perfect . Their best perfection is but an effct , or branch of his perfection , or of his being made perfect . That the Patriarchs and Apostles should be made perfect , is not a thing strange , because they were but men , and therefore subject to many imperfections : but that the Sonne of God who is perfection it selfe should be made perfect , this may seeme more then strange , a thing impossible ; and wee were bound to admit a solecisme in the Apostles expressiō , if wee were to weigh it only according to the grammaticall signification of the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word for word is neither more nor lesse then to be made perfect . 2 But many words there are in all the learned tongues , whose prime signification every ordinary Grammar Scholar may know whil'st hee reades them onely in Historians or Rhetoricians . And yet the best Grammarian living ( so he be no more then a Grāmarian ) may be altogether ignorant of their true meaning o● importance , whilest they are used in legall or solemne Instruments , or as termes of some speciall art or faculty . Every schooleboy knowes the ordinary signification of Possum whilest he reads it in his Grammar rules , or in such Authors as he is acquainted with : and yet his master ( how good a Grammarian soever ) unlesse hee bee a Philosopher withall , shall hardly be able to render the true notion or expression of Potentia in naturall Philosophy : And a naturall Philosopher may bee sometimes as sarre to seeke in the use of the same word Potentia or Potestas in the faculty of the Civill Law. Lastly , he that hath his senses exercised in all these Faculties or Sciences mentioned , would be a meer stranger to the notion of the same word in the Mathematicks : as unable to expresse what Posse or Aequiposse imports in the Science of Geometry , as a meer rustick is to understand the terms of Law. Such a word or terme is this first word in my text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For it is more then a word of art , verbum Jolenne , used by the LXX . Interpreters to expresse the legall and formall consecration of Aaron his sonnes and their successors to their Priestly function . And in this sense it is to be taken in this place , and is so rendred in our former English , [ And being consecrated he was made the Author of salvation . ] And so is the very same word rendred by our later English . Heb. 7. and the last . [ The word of the oath which was since the law maketh the Son Priest , ] who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consecrated for evermore . ] The Authours of both Translations , ( if so it had pleased them ) might have given better content and satisfaction to their readers , if they had constantly so expressed the same word with it's allies in most places of this Epistle . That in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports as much as we have said , that is , the formall and solemne consecration of the Son of God unto his everlasting Priesthood , needes no farther proofe or declaration , then the matter or subject of his discourse from the 14 th v. of the 4 th Chap. unto the 11. v. of this 5. Now the onely subject of his discourse aswell in these places now cited , as through the whole 7. Chap. is the Consecration of the Sonne of God to his everlasting Priesthood : and the super-excellency of the Priesthood , aswell as of the Cōsecration to it , in respect of legall Priesthoods or consecrations . 3. This is the profoundest mystery in Divinity , or rather the main foundation of all Evangelicall mysteries treated off by our Apostle unto the end of this Epistle . But this profound mystery it selfe hath the same hap which other deepe foundations have , that is , to be least seen or sought into by such as are otherwise exact surveyors of superstructures or buildings raised above ground . The summe of my present search or survey after this great mistery is this ; How the everlasting Priesthood of the Sonne of God , and his consecration to it were prefigured , foreshadowed , or foretold either in the law or before the law ! Of the eternity of this our high Priests person , ( that is the person of the Sonne of God ) Melchizedech long before the law , was the most illustrious type or picture . So was his order , or Sacerdotall function , the most exact shadow of the Sonne of Gods everlasting Priesthood . Of the qualification of the Sonne of God for this everlasting Priesthood , and of the manner of his Consecration to it , Aaron and other legall Priests his lawfull Successors , and the legall rites or manner of their Consecration , were the most lively pictures . First of the parallel betweene Aaron and his Successors lawfully ordained , and the high Priest of our soules , for their qualifications required by the Law of God , and by the Law of nature . Secondly of the parallel betweene Melchisedech and the Sonne of God , aswell for their persons , as for sacerdotall functions or exercises of them . The parallel betweene Aaron and other Priests of the Law , and the Sonne of God , for their qualification to their different Priesthoods , is ( as was but now intimated ) the subject of our Apostles discourse from the beginning of the fifth Chapter unto the tenth verse . Wee are then in the first place to search out the true sense and meaning of our Apostle , by tracing his steps from the first verse unto the ninth verse . Secondly , to shew in what sense the Son of God , by his Consecration became the Author of everlasting salvation to all that obey him , and to them only . For so our Apostle saith , being consecrated he became the Author or cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of everlasting salvation to all that obey him . CHAP. 2. Of the Separation of the high Priest from men , and of the compassionate temper which was the speciall Qualification of every high Priest . Heb , 5. v. 2. EVery high Priest is taken from among men , so that every high Priest must be a man so separate or set apart from ordinary men for offering gifts or sacrifices unto God , as that which wee call consecrated , or hallowed ground , is from common soile or places of secular use or commerce . But albeit the Priests of the Law were by Consecration separated from ordinary men : yet could they not be separated from their owne sinnes , so long as they carried this body of death about them . But such an high Priest ( saith our Apostle Chap. 7. v. 27. it behoved us to have , as is harmelesse , holy , and separated from sinners . Hee was so separated from sinners , that hee could take no infection from them or their sinnes , whilst hee lived and conversed amongst them . Another special Qualification , required in such as were appointed to the legall Priesthood , we have verse the second of this fi●ft Chapter : And that was , to be able sufficiently to have compassion on them that were ignorant and out of the way ; and for this reason , though God be not the Author of sinne in any , yet he made an especiall use of the sinnes whereunto legall Priests were subject ; to teach them thereby ▪ to be compassionate towards others : more compassionate then they would or could have beene , if they had not beene conscious of their owne infirmites , and grievous offences against God ; for which they were to offer sacrifices , aswell as for the sinnes of the people . And the more deepely they were touched with the consciousnesse of their owne sinnes , or with Gods displeasure which they had incurred by them ; the more devoutly they prayed for the people , the more diligent and carefull they were in their office of Attonement for them . Every godly or considerate high Priest did in every respect for the people , as they desired God should doe for them . 2 This compassionate temper in every high Priest or chiefe spirituall Governour required by the Law of God , is so agreeable to the common notions of the law of nature , that the consonancy betwixt them did ( if not first occasion ) yet strengthen the worlds opinion of Peter's supremacy over Christs Catholique Church . A memorable instance to this purpose we have recorded by a late ingenious writer of the life and facts of Matthias Corvinus King of Hungarie , into whose presence an ambitious School-man had long desir'd to be admitted ; who because hee had learned to play fast and loose with Aquinas or Scotus distinctions , presumed hee was able to dissolve any knot in Divinitie , and desired nothing more then to play his prizes before that witty King : Being after long importunate suite admitted into his presence , the first probleme the generous King proposed unto him was this ; [ Seeing S. Peter had thrice denied his Lord and Master , whereas S. Iohn who had never offended him , was never tainted with any crime , but continued still the Disciple whom hee loved ; What was the reason why our Saviour Christ should make S. Peter head of his Church rather then S. Iohn ] * The Iugler perceiving that he had brought the wrong boxe with him , requested the King not to meddle with Gods secrets , but to propose some other controversed Question to him : upon the issue the King resolved him that this was none of Gods secrets , alleaging the Authoritie of S. Hierome as an introduction to his owne collections , and this reason withall , That if our Saviour had made S. Iohn head of the Church , hee would have beene more severe and rigorous then those , or other corrupt times would suffer ; as being not conscious to himself of any grosie enormitie . The same reason had been avouched long before by Eulogius , but censur'd by * Photius as relishing more of plausible fancy , then of sound judgment . Yet in this fancy there was a spice of truth and reason ; * for S. Peter became more powerfull in preaching the Gospell to his Bretheren the Iewes , then any of Christs other Apostles , because he sympathized better with them , and was ( no question ) more compassionate and kinde unto them , then any of the other Apostles were or could have been . 3 But in offering gifts and sacrifices out of true compassion towards his people , in making Intercession and Attonement for them , our high Priest did and doth farre exceed all legall Priests , all other inferious spirituall Governours . In all things ( saith our Apostle ) it became him to be made like unto his Brethren , that hee might be a mercifull and a faithfull high Priest in things concerning God , that hee might make reconciliation for the sinnes of his people . For in that he suffered and was tempted , hee is able to succour them that are tempted . Heb. 2. 17. All his sufferings and temptations were requisite for his Qualification to his Priestly function , which was to be mercifull and compassionate towards sinners : more compassionate towards all sorts of sinners , then any one sinner could be either towards himselfe or others ; Because he had more full and deeper experience of the wages due to sinne , than any sinners in this life can have . Hence saith our Apostle in the words immediately preceding to these now in handling , Though he were the Sonne yet learned he obedience by the things which he suffered . As he was the Sonne of God he knew all things , could learne nothing ; yet as the sonne of man , or as man design'd for our high Priest , he had a sensible experience of the paines and punishments due to sinne , and of the unknowne terrours of the second death , which as he was God hee could not have , and which as man , unlesse hee had beene the Sonne of God withall , he could not have borne . The obedience which he learned by suffering ( as was observed before ) was passive not active . And his unspeakable patience ( even while hee suffered these grievous and unknowne paines and terrours ) is mentioned by our Apostle as a part of his Qualification . v. 7. In the daies of his flesh he offered up praiers and supplications by strong cryes and teares unto him that was able to save him from death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. 3. What were those strong cryes which the Sonnne of God did utter in the dayes of his flesh , how farre his prayers were heard , and from what death and danger he was delivered . Heb. 5. v. 7. MAldonate with some other good Interpreters referre these strong cryes or loud exclamations unto that strong cry upon the crosse , my God my God why hast thou for saken me ? But thus they teach ( with due respect unto their worth and learning I speake it , ) very impertinently and inconsiderately . For first , that ejaculation of our Saviour upon the Crosse , though uttered with a loud voice or cry , beares rather the character of a complaint or expostulation , then of a humble Prayer or supplication , ( if we take it in the literall sense ) as if it had been extorted from the extremitie of paine which he then suffered . The truth is , it was neither a Praier nor complaint , but meratessera , a signall or watch-word to his Auditours or Spectatours to rally their tumultuous disordered thoughts . And if they had taken their former indignities done unto him on the Crosse , and his admirable patience in suffering them without murmure or complaint , into serious consideration , they might have diseerned that this was the man or promised Messias , whose sufferings the Psalmist did describe , and by his owne sufferings in part represent . For our Saviour uttered not these words of the 22 Psalme untill all the other passages in the same Psalme were ocularly exemplified and fulfilled in him . 2 Secondly , we never read , nor have we any occasion to suspect , but reasons pregnant to deny that our Saviour did ever deprecate the death of the Crosse ; or could be daunted with any indignities which the Iews could doe unto him , either by word or fact : either by themselves or their Associates . And for this reason ( as hath been observed before , ) when Peter had advised him to be good to himselfe , not to expose his person to the malice of the Iewes , hee was dismissed with this severe check , Get thee behind me Satan , for thou art an offence unto me &c. Now Peter had been the more provident of the two , if his Master had uttered the former words either by way of Prayer or complaint . Againe if our Saviour had beene at any time daunted with the death of the Crosse , or had prayed for deliverance from this death , or any paines that did accompany it , his praiers or supplications had not beene heard by him , who was able to save him from death ; seeing from this death , he did not save him , but suffered or rather required him to tast of it to the full for all men . But it is evident that these strong cryes and exclamations uttered with teares mentioned by our Apostle Chap. 5. 7. were heard to the full . For so it is said , He was heard in that which he feared . So both our English translations read it : The later with this variation in the margine , Hee was heard for his pietie . Neither expression is altogether untrue● ; yet neither of them full ; or both put together not much ad appositū , litle pertinent to our Apostles intent or meaning . How then are they to be amended ? By a more full explication of the severall acceptions of the words in the originall . 3 This latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by feare , or piety , imports in its prime or proper signification as much as a wary or cautelous feare . And ( if good Interpreters doe not faile us , ) it is alway taken in the better sense , that is ( as we say ) for a filiall or pious , not for a base or servile feare . Whence seeing he only is pious or godly , who is wary or circumspect not to offend God , nor to wound his owne conscience , the same word in the secondary or consequentiall sense doth signifie piety , or godlinesse . But whether in one or both of these two compatible senses we take this word in this place , the construction which either the vulgar Latine or our English makes of the whole originall clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exanditus est ob reverentiam , hee was heard in that he feared , or for his piety or reverence , will be very harsh . For the Greeke proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot by analogy either to the Greeke or Hebrew be rendred by the Latine ob or propter ; or as our English doth in or for ; or in that he feared or for his pietie , or reverent feare . We are therefore to consider a twofold Hebraisme in this passage . The one in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a generall rule in the Hebrew Dialect , that not only Participles but Noune Substanstives , or abstract formes are aswell passive as active . According to this analogy unto the Hebrew , the word Hope aswell in the Greek as in the Latine , and many other like , are sometimes to be construed actively , sometimes passively . Spes quâ speramus & spes quae speratur . And so likewise promissio qua Deus promittit & promissio quae promittitur . This is the promise which he hath promised , even eternall life . And so is the word , feare , whether wee take it in the worse or better sense , as for a naturall or servile fear , or for a pious and religious fear , there is timor quo timemus a feare by which we seeke to eschew evill , and timor qui timetur which is no other then the evill feared . Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in this place of necessitie be taken in the passive signification , not in the active , that is , for the evil which our Saviour so much or so piously feared . Againe in asmuch as God alwaies delivered them from danger or dread , whose prayers he heares , hence it is that to be exauditus , truly heard of God in prayers and supplications , is as much as to be delivered from the dread or danger which we pray against . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in true English all one , as if he had said , And he was delivered from that which he so piously or mightily feared . 4 The Apostles words containe a full expression of the Psalmists speech , or rather a record of the fulfilling of his prophecy . Psalm . 22. 21. Save me from the Lyons mouth , for thou hast heard , that is , thou hast delivered me from the hornes of the Vnicorne . God had delivered his Sonne ( whose part in all his sufferings this Psalmist did respectively act , or represent ) from the first temptation in the wildernesse ; and now he prayes he would deliver him from this farre greater temptation in the Garden , ( when the whole hoast of darknesse had inviron'd him ) with strong cryes and teares , Father if it be ' possible let this Cup passe from me ! And so S. Luke instructs us , He was heard and delivered from that houre of temptation which hee did so much dread . For in the second pang of that bitter agony an Angell was sent to comfort him , and within the space of an ordinary houre this Cup which was ten thousand times more bitter then the death of the Crosse , or any paines which he suffered upon it , was ●ttely removed from him . And after this houre was ended wee doe not read , nor is there any circumstance in holy writ to enduce so much as a conjecture that he stood in fear of any evill that could befall him by the Iewes or Roman Souldiers , but most patiently ( as our Apostle speaks ) endured the Crosse and despised the shame . Of what kind soever the paines which hee suffered in the Garden were ( a point in the former Book discussed at large ) the suffering of them was neither necessary , or requisite , for making satisfaction to God the Father for the sinnes of the world . For such satisfaction was abundantly made by the meere death of the Crosse . Yet were these his unknowne , or unexperienced sufferings in the Garden , either necessary , or most expedient for his Qualification and Consecration to his everlasting Priesthood , that he might be a mercifull and faithfull high Priest able to compassionate and succour all such as are in any kind tempted . Briefly , seeing one speciall part of his Priesthood is to make intercession and supplication for us in all our distresses , it was in the wisdome of God expedient that he should haue just occasion to offer up prayers and supplications with strong cryes for himselfe . And in asmuch as these his supplications were heard of his Father , we have assurance that he will not cease to make intercession for us , untill God grant us deliverance from temptations , so we pray unto him in such feare and reverence as he in his agony did unto his Father . He will in this case doe for us as he desired his Father to doe for him . 5 It seemeth the Consecration of legall high Priests , so long as they accurately observed the rites and manner prescribed by Moses , did one way or other cost them so deare that no man which duly weighed the charge laid upon them would be very ambitious of the office . Hence saith our Apostle , Heb. 5. 4. No man taketh this honour unto himselfe but he that is called of God as Aaron was : So likewise Christ tooke not to himself this honour to be made an high Priest , but he that said unto him , Thou art my sonne , this day have I begotten thee , put this charge or honour upon him ; against his will questionlesse , as man , albeit hee most obediently submitted himselfe to his Fathers will , because hee had taken the forme of a Servant upon him . His Consecration we may safely avouch cost him dearer then the Consecration of all the legall Priests that had been before him ; or of all the Christian Bishops , or Prelates which have lived since did or doth them , whether severally or joyntly . Never did any man utter those words so truly and sincerely , Episcopari nolo , as hee did , or pray so earnestly , that the charge of his Consecration might be mitigated whilst hee was in his agony . But how deare soever his Consecration cost him , the costs and charges of it though altogether unknown to us , were recompenced by the purchase which he gained by it : For , as it followeth , being thus consecrated , he became the Author of everlasting salvation to all that obey him , and their salvation was and is as pleasant to him ; as his sufferings whereby he was consecrated , were for the present distastfull . CHAP. 4. The Consecration of the Sonne of God was not finisht immediately after his Agony in the Garden , nor was he then or at the time of his sufferings upon the Crosse , an actuall , or compleat high Priest after the Order of Melchisedech . BVt was his Consecration finished immediately after hee had beene anointed with his owne blood in the Garden , or assoone as his prayers and supplications which hee offered up with strong cryes and teares were heard ? No ; whatsoever else was required for his Qualification , there could be no true and perfect Consecration to his Priesthood without a Sacrifice , without a bloody Sacrifice . This was one principall part of Aarons Consecration to his legall Priesthood , and so of his Successors . But here the Iew , who is for the most part lesse learned then perverse and captious , will in this particular shrewdly object , if not thus insult over the negligence of many Christian teachers : When your crucified God was convented by the high Priests and Elders , when he was arraign'd before Pontius Pilate ; when he was sentenced to the death of the Crosse , tell us plainly whether in any of these points of time mentioned , he were truly a Priest , or no Priest ? If no Priest at all , what had hee to doe to offer any Sacrifice , especially a bloody one ? For this was a service so peculiar to the legall Priests which were the sonnes of Aaron , that it was sacriledge for the sonnes of David , For the greatest Kings of Iudah to attempt it . If you will say then he was a Priest , you must acknowledge him either to have beene a Priest after the order of Melchisedech , or after the order of Aaron : If you say hee was a Priest after the order of Aaron , you plainly contradict this Apostle whom you acknowledge to be the great Teacher of you Gentiles ; for he saith Chap. 7. v. 14. of this Epistle , It is evident that our Lord sprang out of Iudah , concerning which Tribe Moses spake nothing concerning the Priesthood . And againe Chap. 8. v. 4. hee saith ▪ Hee were not a Priest if hee were earth , seeing there are Priests which according to the Law offer gifts . Now if he could be no Priest were he now on earth , then certainly he could be no Priest after the order of Aaron , nor did he offer any legall , or bloody sacrifice whilst he lived ( as sometimes he did ) here on earth . 2 Was he then whilst hee lived here on earth , a Priest after the order of Melchisedech , and by this title authorized to offer sacrifice ? This I presume you dare not avouch . For Melchisedech was a Priest according to endlesse life ; his Priesthood was an immortall everlasting Priesthood . Now although every man be not an high Priest , yet every high Priest must be a man , and a man taken from amongst ordinary men , to offer gifts and sacrifices for sinne . The Priesthood is an accident ; the humanitie or manhood is the subject or substance which supports it . Dare you then say that a mortall man whilst he was such , could possibly be an everlasting Priest , or a Priest according to an endlesse life , when he was to dye a miserable and ignominious death the very same day ? Durum esset hoc affirmare ! This indeed is a hard saying , a point of Doctrine whose intimation did cause the Iews , such as were in part our Saviours Disciples , or very inclinable to his service , to question the truth of his calling and of his sayings , Iohn 12. v. 32. &c. And I , if I were lift up from the earth will draw all men unto me . Now this he said ( saith S. Iohn ) signifying what death he should dye , to wit , the death of the Crosse . And so his Auditors conceived his meaning ; and for this reason the people answered him , We have heard out of the Law , that the Christ abideth for ever , and how sayest thou the sonne of man must be lift up ? Who is that son of man ? v. 34. This people at that time had a cleare prenotion , or received opinion that their promised Messias , or the Christ should be a Priest after the order of Melchisedech , that is , a Priest to endure for ever ; for the Lord had confirmed thus much by oath . Psalme 110. And out of this common prenotion , whether first conceived out of that place of David , The Lord hath sworne and will not repent , thou art a Priest for ever after the order of Melchisedech ; or from some other Scripture , the people in the fore-cited place , questioned whether it were possible hee should be the Christ , seeing by his owne confession he was shortly after to dye the death of the Crosse . 3 These objections I confesse could hardly be answered , if wee should grant what many moderne Divines out of incogitancy have taught , or taken upon trust without further examination , to wit , that the eternall Sonne of God our Lord and Saviour was an high Priest from eternitie , or an high Priest from his birth as man , or from his Baptisme when hee was anointed by the holy Ghost unto his Propheticall function , or whilst he was upon the Crosse . But not granting this , ( as wee have no reason to admit any branch of it , ) the answer to the former objection is clear and easie : Betwixt a Priest compleat , or actually consecrated , and no Priest at all , datur medium participationis ; there is a meane or third estate or condition , to wit , a Priest in fieri , though not in facto , or a Priest inter consecrandum , that is , in the interims of his Consecration before hee be actually and compleatly consecrated . Such a man , or rather such a Priest was Aaron during the first sixe or seven dayes of his Consecration , yet dare no Iew avouch that after the first or second day of his separation from common men , he was no more then an ordinary man , no Priest at all ; nor that on the seaventh day he was a Priest actually consecrated , but as yet in his Consecration . He was not till the eight day qualified to offer up Sacrifices unto God , but had peculiar Sacrifices offered for his Consecration by Moses . 4 Briefly then , the Sacrifice of the Sonne of God upon the Crosse , whether we consider it as of fered by himselfe , or by his Father , ( as it is sometimes said in Scripture to be offered by both , ) was the absolute accomplishment of all legall Sacrifices or services Aaronicall . And yet but an intermediate ( though an especiall ) part of his Consecration to the Priesthood after the order of Melchisedech , not the ultimum esse or accomplishment of it . It was not terminated till the day of his Resurrection from the dead . But of this argument more at large Sect. 5. in the Article of the Resurrection of the Son of God. That this eternall Son of God was not actually consecrated or made an high Priest , untill his Resurrection from the dead , our Apostle in the fift verse of this Chapter before cited to another purpose , fully instructs us . Christ tooke not to himselfe this honour to be made the high Priest , but hee that said unto him , Thou art my Sonne this day have I begotten thee , put it upon him . And this day , or this Ego hodiè genuite ( as this our . Apostle elswhere instructs us ) referres unto the day of his Resurrection or begetting from the dead . After which day death hath no more dominion over him , but Hee such an absolute power over death and the powers of darknesse , that neither can annoy , or assault him . And from this day , and not before doth his endlesse everlasting Priesthood commence . And being thus actually consecrated by his Resurrection from the dead , that is , made both Lord and Christ , hee is become the Author of everlasting salvation , which was the second Point . CHAP. 5. That the Sonne of God by his Consecration being once accomplished , became the Author and Fountaine of everlasting salvation to all such and only such as obey him . In what sence he is said to have dyed for all men , or to be the redeemer of all mankind . Hee became Author of Salvation to all that obey him . THe signification of the single termes in this proposition is so plaine that it needs no paraphrase or explication , and the connexion of them so firme as requires no distinction . All the difficultie is about the limitation of the entire proposition it selfe , as whether he be the Author or cause of everlasting salvation only to them which obey him , or unto all , to the end that they may obey him : or whether this proposition be equivalent , and but equivalent unto this proposition [ whosoever beleeveth in him shall be saved , ] or a restraint of it ! Surely if in all these places of the old and new Testament wherein salvation is ascribed to faith , or unto faith alone , the Apostles or Prophets had substituted obedience instead of faith , there could have beene no dangerous misnomure , for as the faith is , such is the obedience , and è contra . Both terms equally imply two ( the same ) things necessary to salvation : First a submission of our wills to Gods will , or a readinesse to doe his will revealed . Secondly , when wee have done as well as wee can , to deny our selves and renounce all confidence in our best workes , whether of faith or obedience . But however the termes be fully equivalent , yet the word obedience better befits this place then if he had said , He became the Author of everlasting salvation to all that beleeve in him , because obedience is the very formall effect of true faith or beliefe , as they are set upō this particular truth or mystery here taught by our Apostle ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impression , or the ingrossment of the patterne here commended to our imitation . For if we syncerely and stedfastly believe that the Son of God became obedient to his Father even unto the death of the Crosse ; that for our sakes he was consecrated through grievous afflictions , through unknowne paines and terrors , to the end he might be our faithful and compassionate high Priest : This Doctrine it selfe being laid to our hearts will bring forth the like affection or obedience towards him , specially if our faith be seconded by hope of being consecrated through obedience to be Kings and Priests with him , unto our God , which is the full paraphrase of our everlasting salvation here meant ; the true expression of that perfection mentioned by our Apostle . Heb. 11. v. the last . But if the Apostles punctuall meaning be , that the Sonne of God is the Author of everlasting salvation only to such as obey him , shall we not hence be concluded to grant that hee died only for such as finally shall be saved , or that he redeemed none but the Elect , because the Author of salvation to none but these ? Thus , many in our dayes and ( which is more to be lamented , some of this Church of England have from the former premisses collected and peremptorily taught , that Christ dyed for none but the Elect , without vouchsafing any mannerly answer to the Church their Mother , who expressely maintaines the contradictony , as that he dyed for all men : that he redeemed not only every one of us in particular , but all mankind : Others have been so courteous as to vouchsafe their Mother and Bretheren some distinctions or limitations of that universall assertion , as thus , That he died for all sufficientèr not efficientèr , sufficiently not efficiently for all ; that he redeemed all mankind with this limitation , that is , singula generum , some o● all mankind , some rich , some poore , some Iewes , some Gentiles The later distinction is very dangerous ; the former impertinently unnecessary : for if by all mankind we once come to understand some of all sorts of men , we shall commit no new error , but only extend the same ; if by the whole world which God the Father is said to have created , wee understand only some portion of every principall part of this universe , as some portion of the heavens , some of the starres , some part of the earth , some of the water , some part of theayre , some of every sort of vegetable or living things , but not absolutely all . The other distiction of sufficientèr and efficientèr , falls under the common error of most moderne Catechists or a Divines , which is , to take upon them to divide things which in their nature are indivisible , ( as the Will of God , the Death of Christ , or the Value of his sufferings , ) & to leave other termes which import matter divisible , undistinguished . Such is the terme or word Redemption passively taken , not as it is an act of God , or as it in his prescience . For however the will of God , or the value of Christs sufferings be altogether indivisible because absolutely infinite , yet of Redemption purchased for us by Christs bloody death and passion , there are ( as you please to call them ) severall parts or degrees . Now that may be absolutely true of some one , or more parts of degrees which is not true of all : The first degree of our Redemption purchased by Christ , was the payment of the ransome for our sinnes unto his Father , and our freedome from slavery by his conquest over Satan . This part or these degrees of Redemption are alike common to all mankind : Christ whether in his death upon the Crosse , or in his conflict with the powers of darknesse in the Garden did suffer asmuch for any one as for all . God was in him reconciling all men unto himselfe . All were set free de iure from Satans servitude . The second part or degree of Redemption is our actuall admission into the Catholique Church : or ( which is all one ) our solemne calling to be the Sons of God. And this part of redemption is common to all who are baptized according to Christs commission given to his Apostles and their Successors to this purpose . Another part of our Redemption , whether that be altogether distinct from the former , or but a consequent to it , is our actuall exemption from the rage or tyranny of sinne within our selves whilst we live here in the flesh . And this degree of redemption is proper only to those , who though they live in the flesh doe not live according to the flesh , or the fashions of the world ; as having their hearts purified by a lively faith in Christs death . The last part or finall accomplishment of our Redemption is the exemption of both body and soule from the powers of hell and death by Resurrection unto endlesse glory , which is the everlasting salvation here meant : And this is proper only unto such as finally shall be sayed by continuance in faith and obedience . But let us not deceive our selves , for God will not be mocked ; and wee shall but mock him if we presume to goe to heaven by curious Distinctions , or nice Doctrines , without a constant progresse in syncere unpartiall obedience . Nor will externall conformitie to orthodox all rites , or Religion , or eye-service , suffice to obtaine the salvation here promised to such as obey him : or if we be addicted to eye-service or obedience , let us performe our obedience , not in our own eyes , or as in the eyes of sinfull men , but as in the eyes and view of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by our Apostle , Chap. 4. of this Epistle , ver . the 9. In whose sight every Creature is manifest , all things are open and naked . This is that eternall word , who is now made our high Priest , and shall hereafter come to be our Iudge . Let us then account it a principall part of our present and future obedience , to powre out our soules in prayers and supplications to this our high Priest for the remission of all our sinnes past ; and seeing hee was consecrated once for all , through afflictions or sufferings ( for so the current of our Apostles discourse implyes , ) to be a compassionate and mercifull high Priest to his Father for us , let us all publiquely and privately , dayly and hou●ely beseech him by his agony and bloody sweat , by his Or●sse and bitter passion , not only to make intercession for us , but to powre out the spirit of prayer upon us ; ●o strengthen us with supplies of grace for ●ubduing the body of sinne which is within us , unto the spirit , and to quicken our spi●ies unto newnesse of life , that so we may be able to stand before him in that great day of Iudgment ! SECT . 2. Of the calling or designement of the Sonne of God to be an high Priest after the order of Melchisedech : Of the differences and agreements in some particulars betweene the Preisthood of Aaron and the Priesthood of Melchisedech . CHAP. 6. Of the Signification or Importance of the word calling , used by our Apostle Heb. 5. with the generall Heads or Points to be handled and discust in this 2. 3. 4. Sections . THat the making of the Sonne of God perfect , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] v. 9. implyes a solemne Calling or Consecration to his high Priesthood ▪ is yet more apparant from the words following , v. 10. Calledan high Priest after the order of Melchisedech . This word Called , imports somewhat more then a name imposed upon him , though at his Circumcision , or at his Baptisme , more then a mere title of dignitie . But what more then so ? A solemne Calling or Designement unto this high Office or Prelacy ? Such a calling , but more solemne , then Aaron had unto the legall high Priesthood . Vnto this Priesthood Aaron is said Chap. 5. v. 4. that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is by speciall Designement or destination advanced to the office of the high Driest during the Law. But when the same Apostle speakes of the calling of the Sonne of God unto the high Priesthood after the order of Melchisedech v. 10. The word in the original is more significant and more solemne then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it referres to Aaron ; for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solemnly declared or pronounced by God to be an high Priest after the order of Mechisedech . 2 The method of our present inquiry or search into this grand mysterie must be this : First , who this Melchisedech was , according to whose order the Sonne of God was called to be a Priest ? or how Melchisedech , whosoever he were , did represent or shadow out the person of the Sonne of God ? Secondly , wherein the Priesthood of Melchisedech did consist ? or wherein it differred from the Priesthood of Aaron ? and what calling hee had to such a Priesthood ? Thirdly , what divine Designement , or calling the Sonne of God had to his everlasting Priesthood ? Fourthly , a parallel betweene the Consecration of Aaron or other of his Successors to this legall Priesthood , and the Consecration of the Sonne of God to his everlasting Priesthood prefigured or foreshadowed , not by Aaron or his Successors , but by Melchisedech before the Law was given . Fiftly , the peculiar acts or exercises of the Sonne of God's everlasting Priesthood . This fift or last Point must be referred as an appendix unto the Articles of the Sonne of God's Ascension , and his sitting at the right hand of God the Father . All these are Points of good use , and worthy of deeper and better consideration then they usually are taken into , by most Interpreters of sacred Writ , or Controversywriters . The first Question only may seeme to be too curious : And so perhaps it is indeed , if wee should take upon us to determine the individualitie of Melchisedech's person , after whose order the Sonne of God was consecrated or made a Priest . But on the other side it would be presumptuous , absolutly to deny this Melchisedech to have been the same individuall person whom the later Iewes generally , and many late learned Christian writers take him for . The greatest difficulty in this Point ariseth from the Apostles description of Melchisedech , Chap. 7. v. 3. Without father , without mother , without descent , having neither beginning of dayes , nor end of life , but made like ▪ unto the Sonne of God , abideth a Priest continually . 3 From this place some would peremptorily conclude that Melchisedech could be no mortal man , no sonne of Adam ; but either the holy Ghost or the sonne of God then appearing to Abraham in the similitude or likenesse of man. For of this Melchisedech , save only in the history of Abraham , Gen. 14. and 110. Psalme there is no mention at all in the old Testament . To wave or rather dismisse their opinion , who think Melchisedech was the holy Ghost the third person in Trinitie , seeing it is but a conjecture of some few , who rather wave then prosecute it ; Let us see what probabilitie there is , that this Melchisedech should be the eternal Word or Son of God appearing to Abraham in the likenesse of man , and exercising the function and Priesthood of the most high God. CHAP. 7. In what sense Melchisedech is said to be without Father & Mother Heb. 7. 3. Whether he were a mortall man a● Abraham was , though more 〈…〉 : where in the similitude betweene Melchisedech's Person and the Person of the Sonne of God doth specially consist . THis later opinion is broched and 〈…〉 ptorily maintained by a late learned and smartly elegant writer ; who though hee he ( as I conceive as yet ) no Divine or Priest by profession , yet hee takes upon him to censure the most Divines or Interpreters of sacred Writ , whether ancient or moderne , more sharply then I dare censure him . From whom notwithstanding I dissent as freely , and ( as I hope ) upon better grounds then he doth from them ; specially if the grounds of his exceptions against thē , be not better then the grounds of the opinions , which he takes upon him to refute . The main ground of his exception , against such Divines ( ancient or moderne ) as think that Melchisedech who blessed Abraham , was either some petty King amongst the Cananites or other Inhabitants of the land promised to Abraham , and actually possessed by his feede ; or Sem the Sonne of Noah , is this ; no Inhabitant of Canaan , not Sem himselfe the Sonne of Noah was without father or mother , without genealogie , without beginning or end of dayes . These titles this good writer conceives are peculiar to the Sonne of God , though more peculiar in the time of Abraham , then at this day . But was our high Priest , or could he have been at that time the true Sonne of God , and the God whose Sonne he was , not as truly then his Father as now he is ? Againe , if that Melchisedech who apreared to Abraham at least in the likenesse of man , and in the realitie of an high Priest , were no other person beside the Sonne of God , it will concludently follow , that the Sonne of God was then an high Priest after the order of Melchisedech ; or more then so , that Melchisedech was the Sonne of God. How then saith our Apostle that the Sonne of God was made an high Priest by the word of the oath which was since the Law , and by vertue of this oath consecrated for evermore , being ( as the Author of this opinion supposeth ) the Priest of the most high God long before the Law was given : or if Melchisedech was then the true and only Son of God , how is it said by our Apostle , Ch. 7. v. 3. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made like unto the Son of God ? Was the Sonne of God made like unto himselfe by taking the likenesse of man upon him ? Or rather was the manhood or likenesse in which he appeared to Abraham made like unto the Sonne of God ? The former part or division of this dilemma is improbable ; The later altogether impossible . For that man , or that likenesse of man , who blessed Abraham , Gen. 14. had a beginning and an end of dayes ; unlesse the Author of this opinion will maintaine that the manhood or likenesse of man , wherein the Sonne of God appeared to Abraham , was coeternall to his person ; was begotten of God , ( not made ) before all Worlds , and to continue united to him world without end . Both parts of this assertion respectively contradict two fundamentall Articles of our Creede : The one , that all things numerable , whether visible or invisible were created of God by his Sonne , they had no being from eternity : The other , that the Sonne of God was made man of a woman in time , having no permanent body , or likenesse of man when he was so conceived : whence it is cleare that the Meichisedech who blessed Abraham was not the eternall Sonne of God ; nor made like unto him for his eternitie by the body of man which he assumed or appeared in . 5 But it is not all one to refell other mens opinions or interpretations of Divine oracles , and to maintaine our owne assertions , or ( as the present occasion requireth ) to clear the forecited place . Heb. 7. He ( to wit , Melchisedech ) was made like unto the Sonne of God , being without father , without mother , without genealogie , without beginning or end of dayes . For there is an opinion or presumed Doctrine which hath gotten so long possession of many publique Chaires , as will hardly brooke any opposition , either from the Pulpit , or from private writers : The opinion is , that Melchisedech being without father , without mother &c. was herein like unto the Sonne of God ; or the Sonne of God like to him in that he hath no Father in earth , nor a mother in heaven . But be the Authors of this opinion how great soever , their followers how many soever , both most acute ; all the strength which the wit of one can adde unto the authoritie of the other , is but as if they should joyne hands or forces to take fast hold on the sheath or scabbard , having given the hilts of the sword of the spirit into the hands of the Iew , who may at his pleasure turne the points of our own weapons upon us , unlesse we learne to keepe them more warily , and handle them more skilfully then these men have done . For he that hath a Father in Heaven , may truly and absolutely be said to have a Father : For God is more truly our Father , then those whom we call Fathers on earth . Hence saith our Saviour , Call no man father opon earth , for there is but one your Father which in Heaven . Math. 23. 9. Yet is this God more truly Christ's Father , then he is ours . Againe he that hath a true Mother on earth , may truly and absolutely be said to have a Mother ; otherwise all of us should be mother lesse children from our birth ; For none of us had an heavenly Mother , none of our Mothers were brought to bed in Heaven . 6 It being then granted that our Saviour had a true Father in Heaven , and a true Mother on earth , he must needs in both respects be more unlike unto Melchisedech , who ( as our Apostle faith ) was without father or mother , then like unto him , in that he had no Mother in Heaven , no father on earth . Whence if wee should maintaine this similitude intended by our Apostle , to consist either in whole , or part in Christ's being in this sort without father or mother ; the Iew might thus retort , argumento ad homines efficaci , That we Christians were a brood of monsters , and not the naturall offspring of men and women , because none of us have a man for his mother , none of us a woman for his father . Besides , one of the two Propositions whereon they labour to build our faith by this crosse device , is no sound pillar , but a broken or crased prop. For if Christ be truly stiled the Sonne of Abraham , the Sonne of David , he had fathers on earth according to the flesh , though not begotten by a carnall generation : nor was he the Sonne of Mary by carnall conception , yet truly her Sonne , and shee truly his Mother , and by consequence Abraham as truly his Father . Againe to be without father , without mother , are but branches of that generall negative [ without genealogie . ] Now whether we consider him as God , or as man , he cannot without wrong to the sacred character or sense of the holy spirit , be thought or said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without genealogy , as Melchisedech is ; for one generation or descent makes a genealogie : Otherwise Cain and Abel should have beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without genealogie , which titles notwithstanding cannot in the Evangelists meaning be applyed unto Adam ; for he derives all others genealogies from Adam's , and Adam's from God. Luk. 3. Now looke in what sense Abel , Cain , or Adam may be said to have a genealogie , Christ may in the same sense have two . One as he is the Sonne of God , another as he is the Sonne of Abraham , David , and of Marie . But so it is , that even the wisest and most judicious Writers of times swallow such fallacies in historicall narrations , or discourses ( of matters spirituall especially ) without any sensible disgust , or dislike , as would be rejected no lesse then poison unallayed , were they exhibited to them in the simplicitie of language , or logistick forme . To instance in an notorious one much like unto this late mentioned : 7 The most ancient Editions of Macrobius mention a jest of Augustus , broken upon Herod for killing his Sonne at the same time that he butchered the Hebrew Infants ; Mallem Herodis esse percum quam filium . Some ancient Christians to salve the truth of this narratiō , being somewhat suspicious , ( because Herod at that time had no knowne Sonne that was a child ) have made the old Tyrant father of a young sonne ( supposed to be borne unto him by a second wife of Iewish , if not of Davids progenie ) which the age wherein hee lived , never laid unto his charge . Some later criticks better able to disprove this supposititious broode , then apt to reforme that error in themselves , which unreform'd in others did beget it , have not spared to charge their Bretheren ( in time their fathers ) with falsification of Macrobius his Text , as if the forecited passage had been inserted by some ancient Christians , as many verses in Sibylla's oracles have beene , unlesse these and the like Aristarchusses faile in their criticismes . But for Macrobius his text , it is without question uncorrupt , and the Christian Fathers free from that falsification of it , whereof late Criticks have accused them . The zeale of the ancient Fathers , and the censorious sawcinesse of later Criticks did alike overreach their judgments . But this , as I said , is a fault common to us , and to those that are farre our betters . We maintaine our owne posittions , as if wee were waking : Wee peruse good Authors , as if wee had never lookt upon them but in a slumber ; yet what punie Logician but would scorne to swallow this fallacy in a dreame , Chaerilus fuit vir bonus , Chaerilus fuit poeta , ergo Chaerilus fuit bonus poeta : Chaerilus was a good man , and a Poet ; therefore a good Poet. The forementioned criticall collection is in regard of its forme a like false and disjointed : only the matter of it is not so vulgar or palpable . The roote of the Criticks erronious censure was this ; Herod killed the Syrian or Hebrew Infants ; amongst these Infants hee killed his owne son , ergo , this sonne of Herod when hee killed him was an Infant . That Herod about the same time wherein the fants of Iudah and Bethleem were by his appointment slaine , did out of his jealous feare command Antipater his turbulent sonne to be put to death , no modern Critick shall be ever able to disprove . That the killing of his owne sonne ( being come to maturity of age ) with these Infants , doth better sort with the analogy of Gods Iustice usually manifested in the infatuation of Politicians , and with the literall sense and character of Augustus iest , ( taking it as Macrobius hath expressed it ) then if hee had slaine the same party in his Infancy , shall * elswhere ( by Gods assistance ) be declared . 8 The fallacy for whose discovery these two former have beene produced , is in my opinion of all three the most grosse ; the best forme that can be put upon it , is this ; Melchisedech was without father or mother , Melchisedech is like unto the Sonne of God , ergo Melchisedech is herein like unto the Sonne of God , in that he is without father or mother . The premisses are most true , but the conclusion ( if I may so speake ) more then most false ; for of all the persons that are or have beene in heaven or earth , none are so unlike as the Sonne of God and Melchisedech ; if wee state the comparison betwixt them according to the naturall tenor or importance of these termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall we say then ? that these titles expressely given to Melchisedech by our Apostle , are altogether superfluous , needlesse , or impertinent to the conclusion intended by him ? Rather most necessary , and most apposite . As how ? Briefly thus . This descrip●tion of him by these titles , is a condition or Qualification necessarily supposed , or pre-required to the similitude intended betwixt Christ and him . It is no proper part or formall terme of the similitude it self . That formally consists only in being without beginning or end of dayes ; and herein they are as like one another , as any body and its proper shadow can be . 9 Every man that hath a father , even Adā himself , who was without father or mother , had a beginning of dayes : Every man that hath a Son to succeed him as like wise supposed to have an end of daies . Whence it is that no King of Iudah or Israel , not Solomon himselfe in all his glory , could be any true modell of the Son of God in respect of his eternitie : No Priest , or Son of Levi , not Eleazar , Phinehas or Aaron himself , though pictured in their pontificall ornaments could beare any colour or resemblance of his everlasting Priesthood . For all these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : their Parents , their Sonnes and Successors are exactly registred in the sacred Volume ; & the same Page , or Table which expresseth their genealogie , doth represent withall their mortalitie , that they had a beginning or end of dayes : And whosoever hath a beginning or end of dayes can be no true shadow of eternitie , or of the Sonne of God as he is eternall . CHAP. 8. That the omission of Melchisedech's Genealogie did import a speciall mystery ; and what that mystery was : MAy we hence averre , that every man mentioned in Scripture , whose birth , whose death or genealogie is not expressed , may be a true shadow or picture of the Sonne God , as he is eternall ? Wee doe not , wee need not say so . The day is oftimes mentioned in the Scripture without any mention of the night . Yet to seeke after a mysticall sense in all such places , were to set our wits a wandring in a waking dream . But seeing in the Story of the worlds creation , wee find such accurate and constant mention of the evening and morning making one day , untill all the works of the sixe daies were accomplished , and no mention of any evening in the seaventh day which God did sanctify for a day of rest ; wee may with the Ancients safely admit the first sixe daies to be as a Map , or Calender of the sixe ages of this transitory world , wherein there is a continuall vicissitude of light and darknesse , no joy or pleasure without sorrow and griefe , for their Successors and companions ; and the Mosaicall description of the seventh , to be an embleme or shadow of the everlasting Sabbath in the heavens , which shall be a day of joy and gladnesse , without mixture of darknesse or succession of night , without any medly of paines or griefe . 2 By perfect analogy to this and the like , not more mysticall then orthodoxall interpretation of Scripture , not merely authoriz'd by the Greeke or Latine Fathers , but presuppos'd by our Apostle as unquestionable among the ancient Iewes , we may inferre our intended conclusion : What was that ? That the omission of every mans Genealogie , whose name or deeds are specified in the sacred Story , is alwayes a signe or token of some latent mystery ? No , but rather thus ; Seeing no King or Priest of Abraham's lineage were he good or bad ; seeing no Patriarch from whom God's blessings did lineally descend , but hath a Genealogie upon sacred record , the omission of so great a mans Genealogie as was Melchisedech , who was a King and Priest of the most high God ; a Priest which solemnely and really blessed him in whose seed all the Nations of the earth were to be blessed , unto whom Abraham paid Tithes of all that he had , The omission of such a mans genealogie doubtlesie includes some great and weighty mystery . And if wee stand not ( as in many like cases we ought not ) upon the logicall inference which the assertive letter affords , but follow the emblematicall , or characteristicall sense of the story , we may behold this man to be ( as the Apostle speakes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , one transformed or turned out of his proper shape or likenesse , that hee might be like the Sonne of God. The absimilation of this man ( whosoever he were ) from himselfe , that he might be li●e the Son of God , consists especially in the abandoning or putting off all references to father or mother , to wife or children : For these references in man necessarily represent a beginning and end of dayes , and by consequency a dissimilitude to the person of the Son of God , who is eternall , and to his endlesse Priesthood . 3 It was the speech of one man but is universally true of all , Mortalis mortalem genui , and it is as necessarily and essentially true of God , Immortalis immortalem gignit . For seeing God is more essentially and more immutably immortall , more truly eternall then we are mortal ; Then he which is as truly the Sonne of God , as we are the Sonnes of men or Adam , must needs be as absolutely eternall as the Deitie or divine nature , or as God the Father himselfe : Otherwise the generation should be equivocall and imperfect , not univocall ; as contrary to nature it selfe , and as prodigious , as for a mortall man to beget an immortall Sonne ; as for a woman to conceive a God. And if there were no other places of Scripture ( as God be praised there are plenty ) to inferre the absolute eternitie or eternall generation of the Sonne of God against the Arrian or other heretique , the very foundation of our Apostles similitude between Melchisedech and Christ in the Chapter following , doth clearly represent thus much to all that look not on it with Iewish spectacles . To conclude then , as the greatnesse and height of Melchisedech's calling serves as a map to represent the high Majestie of the everlasting Priesthood : So the omission of his genealogie is an embleme or shadow of the infinite duration , or eternitie of the Sonne of God. Howbeit if we should take off this borrowed shape , or wipe out the artificiall colours wherewith it hath pleased the spirit to set forth this lively picture of Christ , yet the very table it selfe whereon the picture is drawne , is more apt then any other tree in all the garden of God besides , to be made an heavenly Mercurie . The fitnesse of it for this purpose will more easily be apprehended , if we suppose what the ancient Iewes ( whose traditions where they are no parties are in no wise to be rejected ) take as granted viz. That hee , whom Moses in the fourteenth of Genesis calls Melchisedech , was Shem the great , the sonne of Noah . This Shem was a man begotten of his father before the world that then was ; our high Priest our heavenly Mercurie is the Sonne of God begotten of his Father before all worlds , before any period or instant of imaginary time , even from eternitie it selfe . CHAP. 9. What manner of blessing it was which Melchisedech bestowed on Abraham . That the manner of the blessing argues Melchisedech to have beene Sem the great , as the Iewish Rabbins enstile him , the eldest sonne of Noah , not by birth yet by prerogative of the first borne . IDare not obtrude this tradition of the ancient Iewes as a point of our beliefe , yet the matter of it is as probable as any Doctrine whatsoever , that is grounded only upon the analogy of faith , not upon expresse testimonies of Scripture , or conclusions deduced from such testimonies by demonstrative consequences . The allegations for this opinion , were they exactly calculated or put together , amount so high as no assertion contained within the spheare of probability can overtop them . The exceptions of Pererius and Maldonate against them are too weake , albeit they touch not halfe so many as are diligently and accurately gathered by Dr Willet ; unto whose labours I referre such as desire further satisfaction in this point neither absolutely necessary , nor altogether needlesse . One or two reasons not alleaged by him come now to be discussed . The first , what manner of blessing it was which Melchisedech bestowed on Abraham . Heb. 7. The second , how the matter and manner of this blessing proves this Melchisedech to be Sem. 2 But what kind of blessing did our Apostle meane ? Verball only or by way of salutation ? So the people may blesse their Priests ; the worst of men their godliest Prelates , and wretched'st beggers greatest Kings ; of such kind of blessing the maxime undoubtedly affirmed by our Apostle , cannot be true . Of what blessing then is it most undoubtedly true : Of reall and solemne blessings authentiquely imparted ex officio , as when a Bishop confirmeth children ; or by way of bequest , as when the father bestowes an heritage with his blessing upon the Son ; As Abraham blessed Isaac , Isaac Iacob , Iacob Iuda and his Bretheren . 3 Whom then may we imagine this man should be , which in this sort blesled Abraham , who was a man , than whom , there was none greater amongst the Sonnes of men : none in his time ( Melchisedech only excepted ) so great in the Church of God ? No analogie either of sacred rule , or of tenets joyntly maintained by the English and Romish Church ( concerning the never interrupted Succession of the true Church , or the ministers in it ) will suffer us to think this Melchisedech should be a Canaanite . For although we ought ( perhaps ) to be as farre from denying as from affirming that God had many chosen vessels amongst the sonnes of Cham , yet is it no way probable , or to be affirmed that hee had any visible Church amongst them at that time whereof wee speake ; much lesse any such orthodoxall authentique high Priest as was ex officio to blesse him , with whom the everlasting Covenant was to be established : within whose family and posterity the true and visible Church was to be confined almost two thousand yeares after . Nor doe we in saying thus , tie the Almightie ( as some haply will accuse us ) to use no meanes but ordinary , in bestowing his extraordinary blessings . But this we say , that where the manner of his calling is most extraordinary and miraculous , it is his pleasure to use the ordinary meanes of lawfull ministers for the ratification or declaring of his calling ; at least for the admissiō of the parties called unto the emoluments or prerogatives of their calling . Paul was plucked away from the Synagogue ( as a sappie branch from a dying tree ) by the immediate and strong hand of God ; but to be ingrafted , or inoculated into the true Church , which is the body of Christ by means ordinary and ministeriall , by the hands of Ananias a civill and visible member of Christs mysticall body . 4 In like manner we doe not deny that the manner of Gods calling Abraham out of Haran , and the matter of the blessings then promised to him , to have been both extraordinary ; in which blessing notwithstanding hee is to be installed by Melchisedech , appointed as Gods Deputie , or Vicegerent ( so the hebrew Cohen properly signifieth ) to ratifie or seale the former promises unto him . The manner of the conveyance is formall and legall , such as God ordinarily useth in like cases . And by probable consequence this Melchisedech , whosoever he were , was a true principall member of the visible Church , which at that time was no where on earth , but in Sem & his posteritie . Of those Sonnes of Sem which are mentioned in Abraham's genealogy most were dead ; others ( for ought we read , or by analogy can gather from what we have read ) no way so fitly qualified for this service as Sem himselfe , who was then alive . For Sem had beene solemnly blessed by his father : And although hee be represented unto us in the fourth of Genesis , under another name and shape then he receiv'd the blessing in , yet the holy spirit seemes to point him speaking in his owne native language , and solemnly bestowing that blessing upon Abraham his sonne which his father Noah had bestowed on him . Blessed be the Lord God of Shem , and let Canaan be his servant ! Gen. 4. The implication or importance is , as if hee had said , Shem shall have cause to blesse the Lord his God for making him Lord of Canaan . This blessing or bequest wee know was to beare date aswell in Shem's posteritie as in himselfe , but principally in his posteritie . Now wee no where read of any conveyance or bequest of this blessing made by Shem unto his Successors , besides that solemne blessing which Melchisedech ( whom for this reason we suppose to have been Shem ) bestowed on Abraham . The tenor of his bequest , or conveyance is more expresse Gen. 14. 19. Blessed be Abrahā of God most high possessor of Heaven and earth ! This propheticall benediction implyes that Abraham and his posterity should have cause to blesse the Lord their God , for giving them possession of that earth or land which was the type or pledge of their heavenly inheritance and possessions . This was the gaine of godlinesse , that merces valde magna , to have the promise of this life , and of that which is to come . And as the land of promise or Kingdome of Canaan once possessed , was a true pledge or earnest of their title to the heavenly kingdome ; so Abraham at the very time when Melchisedech blessed him , received the pledges of his posterities hopes unto that temporall kingdome . 5 For albeit we utterly deny all sacrifice of bread and wine , yet may wee not in opposition to the Papist affirme or maintaine that Melchisedech entertained Abraham and his followers , only with a vulgar or common refection . These elements of bread and wine being confidered with the solemnitie of the blessing , have besides the literall sense , a symbolicall or mysticall importance and are thus farre ; at least sacramentall , that they served for earnests to secure Abraham , that his posterity should quietly enjoy and eate the good things of that pleasant land wherein he was now a Sojourner . Briefly , Abraham in that sacred banquet which the King of Salem exhibited unto him , did ( as we say ) take levery de seisin of the promised land & ( as it is probable ) in that very place which God had destinated for the Metropolis of the kingdome , or at least in that place where Iohn did baptize . And albeit Melchisedech did ( no doubt ) derive the blessing bestowed on Shem , or on himselfe by Noah in more expresse termes unto Abraham , by inspiration extraordinary and divine ; yet Abraham at this time had afforded him a fit text or theame to make these extemporary expositions or declarations upon : Of all that had proceeded out of the loines of Shem , none as yet had ever given the like proofe of his likely hood to become Lord of Canaan as Abraham now had done , whom God had enabled to right the King of Sodome and other Cananitish Kings not being able to right themselves against forreigne usurpers . 6 For any man of ordinary understanding that had been an Actor in the late warre ( so happily managed by Abraham ) and a by-stander at Melchisedech's blessing of him to have conjectured to this purpose , had been as easy and as warrantable as it was for the Israelites to divine that Moses should be their Deliverer by the manner of his killing the Aegyptian which had contended with an Israelite . Now the holy Spirit seemes to taxe their dulnesse for not apprehending this mystery from the manner of Moses fact . Thus we may derive Gods blessings upon mankind since the flood , from Noah to Shem , from Shem , whom we take to be Melchisedech , unto Abraham , in whose seede all the Nations of the earth were to be blessed . This argues Abraham's promised seede to be greater then Melchisedech , for Abraham was blessed by Melchisedech , not in Melchisedech's name , but in the name of the most high God , whose Priest hee was . Howbeit this promised seed of Abraham was not greater then Melchisedech , in externall beauty or prerogative royall , till after his Resurrection or second birth . During the time of his humiliation hee was rather destinated then consecrated to be the Author or fountaine of blessednesse unto us . For as the Apostle argues . Heb. 5. 8. Though hee were the Sonne , yet learned he obedience by the things which he suffered ; And being consecrated ( to wit ) by his sufferings , became the Author of eternall salvation unto all them that obey him : And is called of God ( from the time of his Resurrestion or exaltation ) an high Priest after the order of Melchisedech . CHAP. 10. Wherein the Priesthood of Melchisedech did differ from the Priesthood of Aaron ; That Melchisedech did not offer any sacrifice of bread and wine unto God when he blessed Abraham . THe office of Aaron and of his Sonnes wee have described Deuteron . 10. 8. At that time the Lord separated the Tribe of Levi to beare the Arke of the Covenant of the Lord , to stand before the Lord , to minister unto him , and to blesse in his name unto this day . And againe Deut. 18. 3. This shall be the Priests duty &c. For the Lord thy God hath chosen him out of all thy Tribes to stand and minister in the name of the Lord , him and his Sonnes for ever . ver . 5. Could Melchisedech's office be greater , or his patent ampler , especially for duration ? For sacrifice , prayer and blessing are the trinall dimensions of the Priesthood howsoever taken . This difficultie perhaps did occasion a foule error in the Romish Church or encourage her followers to maintaine this error brought forth ( it may be ) upon other occasions , to wit , that the office of Melchisedech should properly consist & herein especially differ from the Priesthood of Aarō : For that when he met Abraham , he offered up bread & wine by way of proper sacrifice unto God , as a type or pledge of the unbloody sacrifice of the masse , unto which the Romanists for the most part restraine the exercise of Christ's Priesthood after the order of Melchisedech . 2 To omit their chymicall conceits , who labour in vaine to extract some act of sacrificing out of the originall word hotsi ; Maldonate ( the most zealous and laborious pleader in this argument , because Calvin had held the monkish allegorizars to the literall and gramaticall sense of Scriptures ) holds it no sin to put a trick of Grammar ( so they would admit it ) upon Calvin's followers ; upon the very text it self . For whereas the Romish Interpreters who went before him admit the vulgar edition , Et erat Sacerdos Dei altissimi , This Critick to despite Calvin , will correct Magnificat , and renders it thus , Et erat sacrificans Deo altissimo . His reason for this innovation is because the hebrew Cohen is for it's form a participle of the present tense ; but surely he was better read in his Gramar then in his Lexicon , although better read in that then in the Hebrew Text ; for although the Hebbrew Cohen be usually taken for a Priest , yet to sacrifice is no part of the proper & formal signification of the radicall verb Cahan : That directly imports no more then ministravit , or Sacerdotem egit . Whence though it be most true , that every Sacrificer is a Cohē , is a Priest , or Minister of God ; yet is not this truth simply convertible , that is , [ Every Cohen , Priest , or Minister of God is a Sacrificer ] specially if we speak of times before the Law was given , or since it expired ; much lesse will it follow that every act or function which the Minister of God performs , should be a sacrifice . So that albeit we should give the Criticall Iesuit leave to degrade the Hebrew Cohen , and turne it out of a noun , ( in which form and habit it was taken by all his Predecessors ) into the nature and value of a Participle , the Grammaticall sense will amount to no more then this , Et erat Ministrans , or Sacerdotio fungens Deo altissimo ; and all this Melchisedech might doe , and this he verily did in blessing Abraham , not in bringing forth , or offering bread and wine . The letter of the Text runnes thus , And Melchisedech King of Salem brought forth bread and wine , and hee was a Priest of the most high God. Suppose a man should here interrupt the Reader , or relater of this History thus ; What if hee were a Priest of the most high God ? To what purpose is this clause inserted ? The holy Ghost in the next words clears the doubt , or rather prevents the Question , [ And he blessed Abraham . ] In what forme or sort ? Blessed be Abraham of the most high God! So then Melchisedech is instiled a Priest of the most high God , to shew his warrant to blesse in the name of the most high God. And for this interpretation I have the warrant , or confirmation from * Cyril of Alexandria . 3 As for his bread and wine hee offered these to Abraham , and not to God , as Philo Iudaeus , a competent witnesse in this Controversie , hath informed us : For this good Author opposeth Melchisedech's hospitalitie towards Abraham , unto Amalech's niggardly and uncharitable disposition towards Israel comming out of the house of affliction . Amalech ( saith hee ) was excluded from the congregation of the Lord , because hee met not Israel with bread and water , whereas Melchisedech had met our father Abraham ( laden with the spo●●es of his enemies ) with bread and wine . He hath not ( in my opinion ) erred much in taking the symboles or elements of bread and wine for emblemes of that true pabulum animae , which consists in contemplation of heavenly things . And yet I am perswaded hee had no expresse knowledge of the true object of such contemplation , to wit , the body and blood of Christ , or of the benefit conveyed to us from them ( since they were offered in sacrifice unto God ) by the elements of bread and wine , not as mere signes but as undoubted pledges of his body and blood to be communicated to us . 4 And although Suidas in his second Paragraph on the word Melchisedech , will have our Saviours Priesthood after the order of Melchisedech to take beginning from the night before his passion , wherein he tooke bread and wine and blessed them ; yet in his third Paragraph upon the same word , he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Melchisedech brought forth bread and wine unto Abraham . But let us suppose what the Text will not support , that Melchisedech did offer up a sacrifice of bread and wine to the most high God ; thus much being granted wee may draw that net which the Romanist sets for others upon himselfe ; for our next interrogatory should be this ; Of what sacrifice may we by any analogie of faith imagine this supposed sacrifice of Melchisedech to be the type ? of the dayly reiterated sacrifice of the masse , or of the one only sacrifice of the Sonne of God ? Surely if Melchisedech be a true type of the everlasting Priest , his sacrifice must be a type of this Priest's everlasting sacrifice . Now as we read not ( though Maldonate's reading of the former p●●●e were true ) that Melchisedech did offer any sacrifice besides this supposed sacrifice of bread and wine : so wee must undoubtedly beleeve that the Sonne of God did offer no more sacrifices then one , and that one never to be reiterated , because the value of it being truly infinite , the efficacy of it must needs be absolutely everlasting ; If otherwise , wee should with the Romanists admit of a sacrifice by succession , or multiplication as everlasting as this transitory world , which shall not last for ever : Besides the inconveniences which they multiply by this vaine apology for their wicked practices , we must of necessity acknowledge Melchisedech to have beene a type of figure , not of Christ , or not of Christ only , or not so properly of him , as of the whole generation of Masse Priests ; and his sacrifice to have beene a truer type of the unbloody sacrifice which they dayly offer , then of Christ's bloody everlasting sacrifice upon the Crosse . Yea the meanest , most illiterate and lewdest masse . Priest should be as true a Successor of Melchisedech , of Christ himselfe , as Phineas or Eleazar were of Aaron . 5 Mariana in his briefe comment , or large notes upon the 14 th of Genesis , boldly avoucheth the unbloody sacrifice of the Masse to have beene prefigured by Melchisedech's sacrifice of bread and wine . But the point it selfe he toucheth so gently , as if hee had desired to have balked it , as indeed he doth but wave it ; and questionlesse hee would have omitted it as hee doth many other tenets maintained by the Church of Rome , when he comes to interpret those Scriptures whereon ancient Schoolmen or vulgar Commentators have laboured to ground them . But unto the fore-cited history of Melchisedech , because it is held such a principall fort of the Romish Religiō , he durst not but doe his wonted homage , intimating withall that hee had somewhat more to say to this point when hee should come to interpret the Epistle to the Hebrewes . But albeit he lived to finish his intended worke or learned Scholia upon the Bible ; yet when hee came to the seaventh Chapter to the Hebrewes , all he had to say was to referre us to what hee had said upon the fourteenth of Genesis : And to this reference he addes such a caveat , or an appendix , as if he would give us to understand , that hee had said more upon the fourteenth of Genesis then hee could tell how to make good out of S. Paul's parallel between Melchisedech & our Saviour Christ . Miror in hoc Capite inter tot similitudines , quibus Melchisedech Christum representat nihil dixisse de sacrificio Panis , & Vini quod Melchisedech obtulit ( ut diximus ) Gen. 14. 18. Symbolum nostri sacrificii & Eucharistiae , de qua malo alios audire quam ipse pronuntiare ; indicasse sit satis . Mariana in 20 septimi Cap. ad Hebraeos . 6 The youngest this day living whether in the English or Romish Church , though he dye for very age shall not live to read or heare any Iesuit or other Advocate of the Romish Church , give any satisfactory answer to this briefe demand . The answer on our part is very easy , because the Question on their part is foolish . Our answer is , that the Apostle was not to medle with more comparisons betweene Christ and Melchisedech then were true in themselves , and intended by the holy Ghost , of which number this fiction of the Romish Church concerning Melchisedech's sacrifice of bread and wine , is no part or appurtinance , neither doth the letter of the Text , or any circumstance of the history , unpartiall Antiquitie , or any orthodoxall rule of interpretation , favour it . CHAP. II. In respect of what points especially the Priesthood of Melchisedech did fore-picture the Priesthood of the Sonne of God. BVt if the Priesthood of Melchisedech did not herein specially differ from the Priesthood of Aaron , [ in that Melchisedech did offer an unbloody sacrifice , whereas the offerings of Aaron were for the most part bloody sacrifices , ] what other difference can we with probabilitie conceive betwixt them ? or wherein did Melchisedech's sacerdotall function more excellently fore-picture our Saviours Priesthood , then the Priesthood of Aaron did ? For as Aaron and his Successors did offer bloody sacrifices aswell dayly as anniversary , so the Sonne of God did offer up himselfe in bloody sacrifice upon the Crosse ; and by this offering up of himselfe once for all did accomplish whatsoever was fore-pictured by all manner of bloody sacrifices which Aaron and his posterity were authorized to of fer . To this Quare the answer * hath been premised , and it was this , That when the Sonne of God did offer up himselfe upon the Crosse , he was neither a Priest after the order of Aaron , nor of Melchisedech but a Priest in fieri , or in his Consecration fore shadowed by Melchisedech . And after the Consecration was accomplished , hee was not to offer any sacrifice at all , either bloody or unbloody . Though we dare not say Melchisedech did never offer any bloody , or other sacrifice , yet wee doe not read of any which he offered . This part of his function ▪ ( if at any time he ever exercised it ) is omitted of purpose by the holy Ghost as his genealogie is , that by this representation of him hee might more exactly foreshadow the Priesthood of the Sonne of God , who after his Consecration was not to offer any sacrifice at all . All the similitudes intended by the Apostle betweene Melchisedech and our high Priest , consist especially in these three . First in the identitie of their titles : In the greatnesse of their persons ; and in the authoritative manner of bestowing their blessings . For the identitie or analogie of their titles is a point which hath beene discussed before . Some scruple is cast by an Author before mentioned , that this title of King of Salem should be as nominall a title , as Melchisedech or King of righteousnesse was . But if this conjecture were trne , our Apostle had instiled him , when he interprets the importance of his titles , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he did the former title Melchisedech King of righteousnesse or the righteous King. Heb. 7. 1. Melchisedech was his praenomen , or a name given unto him by such as had beene sensible of his righteous dealing with his subjects or neighbourhoods . But when the Apostle saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this denotes the place , or territory where of he was not by name only , but by just inheritance , King. 2 For the greatnesse of his person or place in those times , that we must learne from our Apostle , Heb. 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Now consider how great this man ( or this Priest ) was , unto whom even the Patriarch Abraham gave the tenth of the spoiles . And verily they that are of the sonnes of Levi , who receive the office of the Priesthood have a commandement to take ●●●●s of the people according to the Law that is of their Bretheren , though they came out of the loines of Abraham . But hee whose descent is not counted from them ( for he lived and died some centuries of yeares before them ) received tithes of Abraham , and blessed him that had the promises , and without contradiction the lesse is blessed of the better . And here men that die receive tithes , but there he receiveth them of whom it is witnessed , That he liveth , & as I may so say , Levi also who received , tithes payed tithes in Abraham , [ or was tithed in Abraham ] for he was yet in the loines of his father when Melchisedech met him . 3 About the manner how Levi was tithed in Abraham some Questions have been made by the Schoolmen , or if haply made by others , not so handsomely or happily resolved by them : For they draw this point , How Levi should be tithed in Abraham unto Physicall or Philosophicall disputes ; whereas our Apostle argues the case betweene the Priesthood of Aaron and of Melchisedech with such men as were too much addicted unto the Leviticall and Mosaicall law , appealing not to the rules of that Law , but to the rules of the Civill , Morall Law , or Law of Nations . The extract of our Apostles meaning ( if I mistake not ) is this ; That if Levi , Moses , or Aaron had beene in full possession of their inheritance unto tithes from their Bretheren at that time when Melchisedech met Abraham ; Or if Melchisedech had lived in Canaan unto their dayes they ought to have done as their father Abraham did , that is , to have solemnely acknowledg'd this Melchisedeth to have beene their better , by paying the tribute of tithes unto him . Our Apostle takes it as unquestionable that Melchisedech was Abraham's better , and being either better or a greater man then Abraham was , then certainely a greater or better man then Moses or Aaron were , then any Sonne of Abraham , besides the promised Seed or Messias , whom the Iewish Nation expected , had beene . And of this promised Seed alone Melchisedech for the greatnesse of his person was the only type . 4 For albeit Abraham were a Prophet , and did exercise the function of a Priest within his owne family , or for some others , upon speciall occasions : albeit some of Abraham's seede were both Kings and Prophets ; others both Priests and Prophets , yet none of them were both Kings and Priests ; none of them anointed to these two functions . Melchisedech ( though perhaps never solemnely anointed to either function ) was the only man which was by divine providence or heavenly calling , both a true King & a Priest of the most high God. By both these titles the tithes of all the spoils which Abraha had got by conquest were due , nor are any other tithes prediall or personall due to any this day , save only to the King or supreme Majestie , or to Bishops and Priests within the regions wherein they accrue . And for this reason ( as I coniecture ) the * Danish Nation after they had embraced the Gospell , and were become of a heathenish a Christian Commomweale or Kingdome , did allot the tithes of their labors or increase of vegetables or profitable living creatures unto their King and to their Bishops , excluding then the great Bishop of Rome . For when he demanded his portion in them , he was rejected by that sharpe and witty answer of Woldmarus . Wee have our Kingdome from our subjects our life from our parents , our religion from the Church of Rome , which if your holinesse redemand , we remit it by these presents . Whether his meaning was that hee would abandon Christian Religion simply , or the Religion of the then Romish Church only , rather then forgoe his portion of rithes allotted to him as King , I leave it with all Submission to the Searcher of all our hearts , and Iudge of all our actions . I have no warrant or just presumption out of any history to accuse this King , either of Atheisme or irreligion . 5 But Melchisedech was both King and Priest , a more Soveraigne King then Woldmarus was , and a greater high Priest then the Bishop of Rome , or any other that have lived on earth , besides the Son of God himselfe , whose picture of shadoww he was . That this Sonne of God or Seede of Abraham which hee assumed should be much greater then Melchisedech King of Salem , is implyed in the manner of God's promised blessing unto Abraham being compared with the manner of Melchisedech's blessing Abraham . For Abraham was blessed by Melchisedech not in Melchisedech's name , but in the name of the most high God whose Priest hee was ; for he was blessed by him not in him ; whereas in Abraham's seede all the Nations of the earth , Melchisedech as well as Abraham were to be blessed . Howbeit this promised seede of Abraham was no greater then Melchisedech in externall beautie , or prerogative royall till after his Resurrection or second birth . During the time of his humiliation He was rather destinated then consecrated to be the Author or fountaine of blessednesse unto us . For as the Apostle argues Heb. 5. 8. Though hee were the Sonne , yet learned he obedience by the things which he suffered . And being consecrated ( to wit by his sufferings ) became the Author of eternall salvation unto all that obey him . And is called of God ( from the time of his Resurrection or exalation ) an high Priest after the order of Melchisedech . For from this time and not before , his royall Priesthood did commence . So he saith to his Disciples immediately after his Resurrection , All power is given to mee in heaven and earth ; power to blesse with the blessings of this life , and of the life to come . And being now after his Consecration to be enthroniz'd in his Kingdome & royall Priesthood , he lift up his hands and blessed his Disciples , And it came to passe that as he blessed them be departed from them and was carried up into heaven , Lu. 24. 50. 51. Yet being there in body he continues with his Church here on earth by continuatiō of his blessings unto the worlds end . That this part of his Priestly functiō to wit , his Authoritative , or Authentique blessing doth follow his Resurrection , our Apostle intimates Acts ▪ 3. 26. Yee are the children of the Prophets and of the Covenant which God hath made unto our father , saying to Abraham ; Even in thy seede shall all the Nations of the earth be blessed . First , unto you hath God raised up his Sonne Iesus , and him he hath sent to blesse you in turning every one of you from your iniquities . And againe , Christ hath redeemed us from the curse of the Law being made a curse for us , that the blessing of Abraham might come on the Gentiles , Galat. 3. 14. So that the Iewes were the first , but not the only parties interessed in the blesing wherewith God by Melchisedech blessed Abraham . For in asmuch as that blessing was the same blessing ( though further spread , and better branched ) wherewith God by Noah blessed Sem , we Gentiles the Sonnes of Iapheth were heires of it in reversion . For though Shem be the first , Iaphet was in the scond place blessed with his Brother Shem. Gen. 9. 27. God perswade Iaphet , that hee may dwell in the tents of Shem , and let Canaan be his servant . So that Melchisedech doth prefigure Christs Priesthood by his Authority to blesse in Gods name . Blessing as it was applyed unto Melchisedech , is but a shadow or surface only . Abraham indeed was blessed by him , but in the name of the most high God. But blessing as appliable to Christ is a solid , and hath its trinall dimension . Wee are blessed for him ; we are blessed through him , wee are blessed by him ; And which is the full issue or product of all three dimensions , we shall be everlastingly blessed in him . For the first ; we may not so much as beg any blessing or good thing at God's hand , but for his sake . Hence it is , that all our prayers are conceived in this forme , either expressely or implicitely , propter merita Iesu Christi . Secondly of those blessings which it pleaseth God to grant for his sake , wee may not entreat , no not expect their conveyance should be made unto us by any other person or meanes then by him , and the vertue of his sufferings . And for this reason it is , that we usually conclude our prayers , Per Iesum Christum Dominum nostrum , through Iesus Christ our Lord ; not propter Iesum Christum : That is alway expressed or implyed in the body or beginning of the prayer . It was the intention of the Ancients to instruct us by those two usuall clauses of our solemn prayers , that whatsoever we aske for Christ's sake , wee cannot otherwise obtaine then through him . And though the Father be the first granter , yet the Sonne immediately bestowes all blessings upon us , as the places of Scripture late alleaged , testify . God's blessings descend to us , only by him , that they may draw us unto him in whom only we are blessed . For that everlasting happinesse of the life to come formally consists in our union with him , and cannot be manifested or imparted to us but by the participation of his blessed presence . 6 Will yee have a more particular map in what manner the blessing of Abraham descends upon us by this our high Priest ? Then call to mind in what termes Melchisedech blessed Abraham . They were these , Blessed be Abraham of the most high God Possessor of heaven and earth , Melchisedech ( if the same be Shem ) had by vertue of his Father Noah's blessings , a manifest right unto the land of Canaan , and had some part of it in possession ; and this right and title hee be queaths to Abraham . The chiefe matter of his blessing is , that Abrahams posteritie should be Kings and Priests in that land ; And albeit he were a Priest of the most high God , yet his Kingdome was of this world and in this world , though a type of the heavenly Kingdome . But our Saviour's Kingdome was not of this world , for since his Resurrection he hath taken possession of heaven as he is man , but in the right and title of the eternall Sonne of God. God the Father made all things by God the Sonne , whom hee hath made Heire of all things as man , which were made by him as God ; not as an heire in his nonage , but as joynt Lord with his Father at whose right hand he is placed ; so that as man he hath more full and more immediate authoritie to dispose of heaven than Melchisedech had to dispose of Canaan , for hee bestowed that upon Abraham by way of prayer , as became a Priest of the most high God. But this our high Priest , who is also the most high God shall dispose of heaven to his servants by royall sentence and authoritie as King. Then shall the King say unto them that sit on his right hand . Venite benedicti patris mei possidete vobis paratum regnum à constitutione mundi , Come ye blessed of my Father possesse yee the Kingdome prepared for you from the foundations of the world ! This is the accomplishment of that blessing which Melchisedech bestowed upon Abraham ; and the second part of his benediction must be the everlasting song of such as are blessed in Abraham's seed . Blessed be the most high God , who hath delivered our enemies into our hands : who hath enabled us to overcome the world , the Divell , and the flesh ! And though Christ our high Priest were the Sonne of David , and of Abraham as man according to the flesh ; yet as man hee is the first begotten from the dead , and Father of the world to come . Melchisedech himselfe in respect of the everlasting blessing is his Sonne , and must have his portion in it at the last day . For if all Nations , if every one of any Nation that is truly blessed , be blessed in Abraham's seed , Melchisedech himselfe must be blessed in him , not only by him : And therefore hee is that most high God , Possessor of heaven and earth , in whose name Melchisedech blessed Abraham . 7 But to return to our Apostles next passage , He. 7. 11. &c. If therefore perfection were by the Leviticall Priesthood ( for under it the people received the Law , ) what further need was there that another Priest should arise after the order of Melchisedech , and not be called after the order of Aaron ? For the Priesthood being changed there is made of necessitie a change also of the Law. The full discussion of this twelfth verse , because it containes matter of Controversie amongst us Christians and betweene severall profest members of reformed Churches ; as whether Christ were a Law giver , or wherein the Law which hee gave did differ from , or excell the Law of Moses , whether Leviticall or Morall , must be referred to another Treatise . The Law ( saith our Apostle ) made no thing perfect , but the bringing in of a better hope did . So our later English reads the Text , yet proffers to us another reading in the margine , which ( in mine opinion ) is more consonant to our Apostle's meaning , to wit , That the Law was an introduction of a better hope by which we draw neare to God. And this drawing neare to God is that perfection which the Law could not effect . But the principall point , whereon our Apostle pitcheth forevincing the priesthood of Christ to be farre more excellent then the Leviticall Priesthood was , was reserved to the last place , and pathetically though briefly avouched v. 20. [ And in asmuch as not without an oath ] for those Priests to wit , after the order of Aaron were made without an oath , but this , to wit , Christ , with an oath , by him that said unto him , The Lord sware and will not repent , thou art a Priest for ever after the order of Melchisedech ; By so much was Iesus made the surety of a better Covenant : And they truly were many Priests , because they were not suffered to continue by reason of death . But this man because hee continueth for ever , hath an unchangeable Priesthood : Wherefore hee is able also to save them to the uttermost that come unto God by him , seeing hee ever liveth to make intercession for them . And againe v. 28. For the Law maketh men high Priests which have infirmities , but the word of the oath which was since the Law maketh the Sonne , who is consecrated for evermore . These two last passages require a fuller discussion of a Point often touched upon in some printed Treatises , and diverse Sermons : A point much neglected by many good Divines , and carped at by others through their ignorance in true antiquitie , videlicet , What the interposition of God's speciall oath doth import more then his largest promises without an oath . SECT . 3. Of the calling or destination of the Seede of Abraham , and Sonne of David by solemne oath to the everlasting Priesthood . CHAP. 12. The chiefe or maine principle whereon our Apostle grounds his Treatise or discourse to the Hebrews ; Containing a Paraphrase upon the most part of the sixt Chapter to the Hebr ●● SEeing every rationall writer that writes to any good end or purpose , hath alwaies some one or more principles , on which his discourse doth revolve , or settle , as a sphear or body orbicular doth upō it's Axis or Centre ; the advise which Cardanus some-where gives to every one , who would take upon him to comment upon any good Author is very usefull . And his advise is this , First , to seeke out the maine principles ( be they few or more ) whereon the Author doth especially rely or ground his discourse or project . There is a rule given long agoe by a better Author for interpreting sacred writ no way dissonant unto this advise of his , Finis dicendorum optima ratio dictorum , the end or scope at which sacred writers ( in their disputes especially ) doe aime , is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or standard by which their particular sentences or discourses must be measured , the only right way for finding out the true and literall meaning of what they say . The non observance or want of taking these rules into consideration , hath been the speciall occasion why S. Paul's Epistle to the Romans hath been of all other portions of Scriptures the worst interpreted by most that have undertaken to comment upon it . But of the main principle or scope of that Epistle I have * elsewhere written , and shall as God shall give opportunitie write or speake a great deale more . 2. The principall end or scope of S. Paul , ( or whosoever were the Author of this divine Epistle to the Hebrewes , ) was to prove that Christ Iesus , whom the Iewes did crucify , was designed or destinated by God to be a Priest not after the order of Aaron , but of Melchisedech , and declared to be so , design'd by God's oath to Abraham , which was the first oath that God did vouchsafe to make , that is extant upon any sacred record ; though the contents of this first oath were more fully exprest in his oath unto David . The tenor or impotance of both oaths , especially of that unto David , are not any where mentioned or prest upon the Iewes in any part of the New Testament besides in this Epistle ; but in this Epistle very frequently : first in the place before cited Heb. 5. 10 Hee was called of God an high Priest after the order of Melchisedech . But the pressing of it further upon these Hebrewes our Apostle for the present , forbeares for their dulnesse of hearing . v. 1. But though they were for the present unfit Auditors of such an high mystery yet were they not such perpetually . The true reason why our Apostle saith the things he had to say of Melchisedech were hard to be uttered or conceived by these hearers standing thus affected , was not ( as a late writer , before mentioned , conjectures ) because this Melchisedech who met Abraham was the Sonne of God , then appearing in the liknesse of man ; For this was a point easy to be uttered , and easy to be conceived , if it had been any part of our Apostles meaning : But of what he had to say , and hath spoken at large in the 7 Chapter of this Epistle , these his Scholars were not capable , at least ( he saw ) would not be attentive to his lesson , untill he had given them a sharpe though moderate correction , which he doth from the 12. v of the 5. Chapter , unto the 9. v. of the 6. Ready they were , as is evident from our Apostles admonition to revolt from the Christian faith unto Iudaisme , and to fall into that irremissible sin which hee there describes . Now to recall men prone to vice or sinne there are but two wayes : The one by manifesting the danger of the relapse ; the other by ministring comfort or assurance of happy successe in that course of life which hath beene commended by the Physitians of their soules unto them . The dreadfull estate into which they were without his directions ready to fall , is discovered to them in most patheticall expressions from the 4. v. of the 6. Chapter to the 9. For it is impossible for those , who were once enlightened , and have tasted of the heavenly gift , and were made partakers of the holy Ghost , and have tasted the good word of God , and the powers of the world to come , if they shall fall away to renew them againe unto repentance : seeing they crucify to themselves the Sonne of God a fresh , and put him to an open shame . For the earth which drinketh in the raine which commeth oft upon it , and bringeth forth hearbs meete for them by whom it is dressed , receiveth blessing from God ; But that which beareth thornes and briars is rejected , and is nigh unto cursing , whose end is to be burned . These passages shew the dangerousnesse of their disease to whom hee wrote his Epistle , and that they stood in neede of extraordinary physick . The comfortable preparative for the making of them capable of a most soveraigne receit followeth . v. 9. But Beloved , wee are perswaded better things of you , and things that accompany salvation , though we thus speake : For God is not unrighteous to forget your work and labour of love which yee have shewed towards his name , in that yee have ministred to his Saints and doe minister . Here were a text of excellent use ( were it warily handled ) for restoring such men , as after their recovery from Atheisme , infidelitie or heresie fall into a relapse as bad as these , as into an apostasy , from the faith ( sometimes syncerely professed by them ) into libertinisme or prophanesse : As fit a theame as any I have observed in sacred Writ to encourage all men of what sort or condition soever professing Christianitie , to the constant practice of good workes , especially of Charitie . 3 For albeit the workes of charity which the Hebrewes had done could not , albeit the best workes which we now living can doe , can no wayes merit any degree of grace , or make us worthy of the gift of repentance : yet by good works we become more capable of Gods mercies , of his long suffering , or forbearance to punish us after the same manner or measure , that he doth presumptuous sinners . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is as if hee had said , The God whom yee Hebrewes ( now converted to Christianitie ) serve , non est dominus adeo durus , is not so * rigorous a Iudge , but that whilst he weighs your later or present Transgressions in the legall scale of Iustice , he will put your former deeds of charity into the scale of mercy . But leaving the full discussion of this passage to profest Commentators , or Controversy-writers , although wee shall prize good workes , or deeds of charitie at the lowest rate which our Apostle in this place sets upon them , That will amount unto as much , as some learned Fathers have said , Sunt via ad regnum non causa regnandi , They are the way to heaven , or meanes to obtaine full assurance of hope here on earth , for so our Apostle presseth his exhortation to them v. 11. 12. And wee desire that every one of you doe shew the same diligence to the full assurance of hope unto the end ; That yee be not slothfull , but followers of them , who through faith and patience inherit the promises . For when God made promise to Abraham , because hee could sweare by no greater , hee swore by himselfe , saying , Surely blessing I will blesse thee , and multiplying I will multiply thee , And so after he had patiently endured , he obtained the promise . So that patience in doing good workes to our losse , or in suffering wrongs from others , are good works or qualifications pre-required to our firm apprehension of God's most free and gracious promises . 4 There is first an assurance given by God unto Abraham , and in him to the heires of promise . Secondly there is an assurance of hope in some , and ought to be in all men ▪ and this consists first in the right apprehension of the assurance given by God , and in a well grounded beliefe or perswasion of our interest in the promise conveyed unto us from God by Abraham . The right apprehension of the assurance given by God must be in the understanding or braine : The true beliefe or perswasion of our interest in this promise is but the ingrossment of our former apprehension in our hearts . How this beliefe or assurance of hope must be wrought , or confirmed , comes after to be discussed : Of this only we are in this place to forewarne the Reader that hee must not beginne his beliefe or perswasion backwards , or the wrong way , that is , not to make that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( where of the Apostle speakes ) the first part of his Creed . For to arrive at this point of beliefe or degree of hope , is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection , unto which our Apostle sought by degrees to conduct these Hebrewes , who had been truly converted to the Christian faith , and had continued till this time true believers in their kind ; men better catechized in the first principles of beliefe , then any man now living is ; for they had an Apostle for their Catechist , as appears from the first v. of the 6. Chapter . The only way to attaine unto this perfection or assurance of hope , is to follow the footsteps of such as inherit the promise , or had a firme and true apprehension of their interest in it whilst they lived here on earth . Thus much is implyed in the fore-mentioned exhortation of our Apostle , v. 11. & 12. 5 The assurance given to Abraham , and in him to all that follow his footsteps , is on Gods part as full and absolute as almighty power could make it ; for it is a promise confirmed by oath , and by the most solemne oath that could be administred or made : for God sware by himselfe , who is the greatest of all that either God or man can sweare by . There could not be either a greater power , or any other so great besides ; yet even amongst men who alway sweare by some divine power or revenger of false oaths greater then themselves , an oath puts an end to all strife or Controversy in Law , as our Apostle teacheth us v. 16. But in what times , or in what cases this maxime is , or was most true ( for most true it is with the allowances of the circumstances for time and place or in matters determinable by oath , ) are Questions proper to interpreters of Law , whether Iudaicall in the Iewish Nation , or of Lawes established in other Nations at of before the time wherein the Author of this Epistle did write ; who as I should presume from this very allegation besides many other reasons , was S. Paul : For I know no other of our Saviour's Apostles or Disciples ( though most potent in Scriptures ) which had so much skill , either in the Lawes of the Iewish or other Nations as S. Paul had , being brought up at the feet of Gamaliel . For the better understanding of this our Apostle in the last fore ▪ cited verses , or at least for occasioning others to search deeper into his meaning then many Interpreters or plausible Preachers usually doe , it will not be amisse to premise somewhat concerning the nature of oaths , or their ancient use amongst men before wee come to explicate the tenour of God's oath , and the Covenant made by it unto Abraham . CHAP. 13. The use of oaths , a●d their observance is from the Law of Nature . Of the manner of taking solemne oaths amongst the Ancients of severall Nations . THough all men in former ages were not acquainted with the true God by whom all ought to have swo●●e ; though some transformed the Deity into the similitude of beasts ; though some directly acknowledhed no God at all , no divine power ; yet even in the very worst of these , the smothered seeds of Religion did give some crisis of their inherence in matter of oath or imprecation . The ingraffed notion of the Deitie upon provocation or occasion of swearing , found alwaies some , though often a preposterious or sinister vent . Even such stupid Tyrants as thought no power so great as their owne ; such as did pick deadly quarrels with their vassailes for not swearing by their Genius , did use to swear not ( as God here doth ) by themselves , or by their owne power , but by such creatures as did command their desires or affections ; for their consciences secretly suggested to them that these were greater then themselves . And it is no marveile if this honour of Invocation , which is due only to the true God , were by godlesse persons oftimes tendred to those things , which they loved or admited most , because these were in truth and deed to them as Gods. Caligula used to sweare by Drusilla ; sometimes by that horse , which hee caused to be fed in as Lordly a plate as any that came unto his owe table , and which he had destinated to be his fellow Consul . It seemes this was a bonny beast , whereas hee himselfe was an ugly Monster amongst men . The Emperour Claudius ( as Suetonius tells us ) conversus in officia pietatis ius jurandum neque sanctius neque crebrius instituit quam per Augustum , did not swear so often , nor hold anyoath so strict as to sweare by his Predecessor Augustus . And Iunius Brutus as a good Author tells mee , did use to sweare solemnely by the blood of Lucretia . The most solemne oath among the Pythagoreans , a devout and religious Sect of Philosophers , was per ternarium , ●he number of three . The reason I take it was , because this number was to them as the mystery of the blessed Trinitie is to us . Some heathens ( as the Egyptians ) did sweare by hearbs , by beasts or livelesse elements , because they misconceived some divine power to have peculiar residence in them or about them . And some no evill Princes did sweare or authorize others to sweare by their scepters , because they took these as emblemes of divine power . Others swear by the parts of their owne bodies , as by their hearts &c. Yet these were directly & formally rather imprecations then oaths , yet obliquè or implicit è iuramenta , ( as the Lawyers speak ) collaterall or connotative imprecations of divine power to whom the execution of vengeance upon themselves , or upon the parts of their bodyes ) if they swore falsly did in their opinion properly belong . But whatsoever was the direct and formall object of Iudiciall oaths , their outward forme of solemnity was alwaies , or for the most part accomplished tagendo altaria or elevatis manibus , or both wayes : Praesentitibi maturos largimur honores , Iurandasque tuum per nomen ponimus ar as , saith the Poet of Augustus . And the Grecian which gave first occasion to the Pproverbe Amicus usque ad ar as , implyed his readinesse to tell some such smooth tale or officious lye for his friend 's good as he durst not avouch , if hee were called to touch the Altar . This was the custome ( it seemes ) in those ancient times wherein Moses lived . Moses built an Altar , and called the name of it Iehova Nissi , for hee said because the Lord hath sworne ; or ( as some read it ) because hee hath lift up his hand he will have war with Amalech from generation to generation . To lift up the hand or touch the Altar ( one or both of them at least ) was asmuch as the kissing of the Booke is to us ; the principall formalitie , or externall character of a solemne oath ; Ergo is , qui si aram tenens juraret crederet nemo , per Epistolam , quod volet , iniuratus probabit ? Shall we then take his testimony by a letter without an oath for a just proofe , whose oath though he laid hold upon the Altar no man would trust ? To sweare by the name or power of God , as a profound Civilian instructs us , is de essentia iuramenti , the essence or forme of an oath , but to kisse the Booke &c. is de consuetudine a matter of custome . Intrepidos altaria tangere , in Iuvenal's construction is , all one as to make no conscience of an oath ; the essentiall propertie of Epicurean Atheisme . 2 Wee must not thinke our Apostles rule [ that an oath is to make an end of all strife ] to be defective or lesse universall , then it makes shew of , although it cōprehend not Epicures , nor take fast hold of Atheists , because these are but equivocally men , or at the best they can be no better parts of any civill body , or humane society , then a broken linke is of a chain . He that makes no conscience of an oath may make better assurance of his lands and estate then of his internall thoughts or affections , without which assurance there can be no true society amongst the sonnes of men . Nullum vinculum ad astringendum fidem Maiores nostri iureiurando arctius esse voluerunt , saith Tully . But an oath assertory , not by Roman constitutions only , but by divine Law is a kind of civill rack to constraine men to confesse the truth concerning matters present or past in cases expedient for the maintenance of humane society . And an oath promissory , or de futuro is God's wrest to fasten our soules unto the truth professed by us for the performance of good duties . With this later use the usuall etymologie of the word oath in Greek , hath some affinitie : For they would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the same progenie with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he that sweareth is tyed or bound to those points which he acknowledgeth or confesseth . Yet many of the ancient Etymologers would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in the Grecian language ) derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminus , unto which derivation our Apostle ( as some Divines conjecture ) doth allude , when he saith that an oath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end or terme of all Controversies . This as I dare not deny , so I would not , nor perhaps would the Authors or Abettors of this opinion , ground the strength of our Apostles argument so much upon the the grammaticall signification , or etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as upon the reall exposition or civill use of it in legall customes and constitutions of most Nations concerning like cases to that mentioned by him ; as in matters of trust or contract betwixt man and man , without any other witnesse then themselves . For so the Lord ( by whom we ought to swear ) had enacted it , Exod. 22. 10. If a man deliver unto his neighbour an asse , or an oxe , or a sheep , or any beast to keep , & it die or be hurt or driven away no man seeing it , then shall an oath of the Lord be between them both , that he hath not put his hands unto his Neighbours goods : and the owner of it shall accept thereof , and hee shall not make it good . The like Law or constitution was sometimes of like force in Egypt . Bochoridis leges , saith Diodorus mandabant ut si quis pecuniis mutuò acceptis absque syngraphe se debere neget , interposito juramento a debito absolvatur . That if mony 's committed to trust without specialty or mutuall writings should be denied , the Controversy should be ended by the Defendant's oath , And he gives this reason for the equitie of this Law : [ Why should not the Iudge or Law give as much credit to any man's oath , for asmuch as another commits to his trust without any assurance at all , or without any better assurance then the Creditors's oath ? ] The like esteeme did the Grecians make of the pretended debtor's oath in like Controversies . When Psidias an hoast of Tenedos denied the charge of money delivered unto him by Archetimus of Erythraea his ancient friend and guest , the matter after some altercation of words was referred to oath : Now albeit Psidias his conscience did serve him to deale unjustly , yet it grudged to sweare directly a grosse untruth ; and to stay the muttering of it with some shadow of truth , that is , with plaine equivocation , he feignes himselfe so sicke and crazie against the day of finall hearing , as if hee stood in need of a staffe , into which ( being made hollow on purpose ) hee cunningly stuffed up the gold about which the Controversie grew : Being called to his oath which was to be elevat is manibus with hands lifted up , hee committed his staffe to the custodie of Archetimus , the plantiffe , and thus proceeds ; It is true ( saith he ) that my friend Ahchetimus delivered so much gold unto me , but by the oath which I have taken , I have delivered the same summe unto him againe . This oath ( though to Archetimus his knowledge altogether false ) had by the customes of that time and place made a full end of the Controuersie to his losse , which he perceiving threw downe the staffe with such indignation to the ground that the handle bursting , the gold which hee trusted unto him fell out . And thus the providence of God ( saith mine a Author ) saved Archetimus harmelesse ; but Psidias ( as men say ) came to a fearfull end . CHAP. 14. Of Oaths promissorie specially for Confirmation of of leagues , and of the fearfull iudgments that usually fall upon them , who wittingly and willingly violate them . THe use of oaths amongst the Romans was somewhat more ample then all these instances imply , though how farre it did extend , I leave it to the determination of Civilians . A very good Civill Lawyer tells mee , ( and his testimony is most consonant to our Apostles mind in this place ) Vetus fuit regula iuris causā iureiurando decisam non retractari , that a cause or case of Controversie decided by oath , might not be traversed or recalled . Iustinian's restraint of this ancient rule in some special & rare cases , rather corroborates then impaires the indefinite truth , or generall validitie of it : Yet were not oaths assertory more authentique , or of more validitie in ancient times for ending Controversies betwixt man and man , then oaths promissory ( such as God's oath in this place is ) were for maintaining publique peace or confirming leagues betwixt Nation and Nation . The examples of heathen aswell as of sacred Princes or Generalls ( so we would follow them ) teach us not to retract any thing that we have sworne unto , nor to delay performance of any thing which wee have promised by oath , albeit the conditions in some cases prove such in the issue , as wee would not have subscribed unto them at any hand , had we knowne them ; in others , such as wee ought not to have subscribed unto . When Alexander the great , ( a Prince otherwise too rash and furious in executing his rigorous designes ) perceived that the Lampsaceni ( open Rebells in his interpretation ) had entertained Anaximenes his fathers old acquaintance to plead for their pardon , fearing that this smooth-tongued Orator ( if hee should permit him to speak his minde at large , ) might somewhat mitigate the rigorous sentence pronounced against them , upon the Orator's first approach into his presence takes a solemne oath by the Gods of Greece , that hee would doe quite contrary to whatsoever hee would request on the behalfe of the Lampsaceni . Then said Anaximenes it will litle boote me to be long in my petition which in briefe shall be this ; That you would captivate their wives and children , destroy their City , and set the Temples of their Gods on fire . Now albeit this boistrous King had stedfastly purposed to doe asmuch as the Orator's words imply ; and had interposed a solemne oath to confirme his purpose , yet his oath being by the Orators cunning retorted , his former resolution did relent and yeeld unto the Orator's first intended serious request . And in memory of this great Controversy between this great Prince and his Rebellious Subjects or revolted Confederates , thus happily ended by a retorted or inverted oath , the Orator had an Olympick statue erected to him by his Clients . 2 Thus to save this City with it's Inhabitants could not be more prejudiciall to Alexander's former oath , or resolution , then it was to Ioshua to make peace or league with any Cananite ; for God whose Generall hee was had given him expresse command to the contrary : Yet in asmuch as that strict commandement given by God , was only particular to this purpose , the neglect of it , especially upon ignorance of circumstances was evill only because forbidden , and only so farre evill as it was forbidden . But in asmuch as an oath is the most sacred bond in humane societie , the breach of it is not only evil because forbidden , but therefore forbidden because in it self so evil . Whence though it were unlawful for Ioshua to make any league with the Gibeonites being by Nation and Progeny Cananites , yet in asmuch as they were men , the league once made with them being confirmed by oath might not be violated by him , or any of his Successors . The legall maxime in this case holds most firmely , fieri non debuit factum valet . Although Ioshua had formerly sworne to have continuall warre with the Cananites , yet the interposition of this oath , upon a mistake that they were not Cananites , must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an end of hostile quarrell betweene Israel and the Gibeonites : or if any haply should here reply that this league did valere de facto was made valid more through Ioshuah's curtesie or scrupulosity of conscience , then by the Law of nature , Nations , or by any strict rule of equitie ; the severitie of God's judgments upon the house of Saul for violating this league which Ioshua had made by oath more then foure hundred yeares after he had made it , will convince him of error . Saul sought to slay the Gibeonites in his zeale to the children of Israel and Iudah , 2. Sam. 21. 2. but as if Israel had forfeited their estate in the promised land by breach of their former Covenant , the earth for three yeares denyed her encrease , as it is verse the first : Nor could this famine be satisfied otherwise then by the flesh and blood of those men for whose sake the Gibeonites blood had beene unjustly spilt . For when David ( being instructed of the Lord that the famine was sent to revenge their wrongs ) demanded of the Gibeonites ( to whom the Lord now had given power of binding and loosing Israel , ) What shall I doe for you , and wherewith shall I make the attonement that yee may blesse the Inheritance of the Lord ? They said unto him , Wee will have no silver nor gold of Saul , nor of his house , neither for us shalt thou kill any man in Israel ; But the man that consumed us , that devised evill against us , that wee should be destroyed from remaining in any of the coasts of Israel , let seaven men of his Sons be delivered unto us , and wee will hang them up unto the Lord in Gibeah of Saul , whom the Lord did chuse . v. 3. 4. 5. 6. But David ( as it followes ) spared Mephibosheth ( at whose life the Gibeonites did specially aime ) because of the Lord's oath that was betweene them , between David and Ionathan the Son of Saul . 3 But here least such malevolent eyes or eares as Machiavel's or Machiavilian Politicians , should by looking upon or hearing this story read , let in suspicion into their unhallowed hearts , of some secret complot betwixt the Gibeonites and David for planting the Scepter of Israel in David's stocke by rooting out the whole stock of Saul besides this impotent forlorne branch Mephibosheth ; we may parallel this prodigious calamitie with others like unto it , which in the observation of heathen writers have by the providence of God befalne other royall families for the perjurie of their Progenitors , albeit executed upon them by the hands of men . The difference will be only this , that David in the execution of God's fierce wrath upon the house of Saul did understand his Commission much better then other Executioners of Gods like wrath did , who did nothing but what God would have done , but without just warrant . 4 Could Kindomes be surely founded upon their present strength and greatnesse , or states be made stand upright and firme by rule of secular policy , the likelyhood was greater that the Macedonian Kingdome should have continued in Philip's race then the Kingdome of Israel in the house of Saul . Every man ( saith * Pausanias ) will easily grant that this Philip for his atchievements was the greatest King which Macedon had either before or after him : Of Princely vertues he had so many and so well mixed , as few Princes in any ages have enjoyed the like . What then did hee want why he might not be reputed in wise-mens censure a good Governour or Commander ? Only this , that hee had his owne oath at too great command . His perjury did spoile his politick projects whilst they seemed most to prosper , and ruinated the foundations of his intended Monarchy as fast as he laid them ; and which is worst of all , his soule being infected with this foule sinne did propagate the rot unto the fruit of his bodie : As he had often deluded his Gods , so the Oracle to revenge this quarrell deluded him . The sentence of death which hee expected the Oracle should at his instance award upon the King of Persia , did seize upon himselfe in his best yeares and amidst his triumphant jollities . Immediately upon his death his infant Sonne by Cleopatra was with his mother scorched to death in a vessell of brasse by the appointment of Olympias , unto whose crueltie another of his sonnes by a former wife within few yeares after was sacrificed . And as if their complaints and outcries against this unjust execution of a womanish wrath had been appointed , or authorized to bring downe God's more immediate judgments upon the remnant of Philip's seed or his grand-children , ( which had more potent guardians in humane possibilitie to shield them from humane violence , ) these were cut downe by fates , or ( as my Author's words will beare it ) by the destroying power . 5 And as for Alexander's untimely death it is remarkable amongst children . It is an excellent Epiphonema wherewith Pausanias concludes his discourse concerning Philip's perjury : If Philip ( saith he ) when he laid his plots for erecting the Macedonian Empire had said the Delphick Oracle , given to Glaucus the Spartan , to his heart [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the posteritie of men which make conscience of oath shall fare the better ] wee should have no reason to suspect that any of the Gods would have extinguished Alexander and the Macedonian glory , as it had beene with one and the same breath of their displeasure . Now the Oracle pronounced the sentence of untimely death upon the posteritie of Glaucus the Spartan because hee consulted it , whether he might with safety for swear the pawne or deposition which the Milesians had committed to his fidelitie : And when knowing his doome he sought the revocation of the sencence upon promise of full restitution , he only obtained this answer for his owne and others instruction [ to sollicite or tempt God to abett , or countenance perjury , and to be actually perjured come both to one reckoning . ] If the Reader suspect the authoritie of the Oracle upon presumption that all oraculous answers were inspired by Divels , or discredit the story it selfe because related by Herodotus ; as I may not joyne with him in raising needlesse suspicions , or too large imputations against one or other , so I will not request him to admit the relation upon any other termes then as an Embleme of divine truth . 6 That which this Embleme represents as vero simile , was remarkablely fulfilled in Iehoiakim and Zedechias : Both of them had deserved death and deposition for their other sinnes ; but that which moved the Lord to write these two principall stemmes of David childlesse among the families of Iudah , was falsification of their oaths to Nehuchadnezar . Zedekiah had God's speciall promise that he and his house should live , upon condition he would submit himselfe ( as by oath he was bound ) unto the King of Babel ; but sleighting his oath till time was past , and not submitting himselfe to Nebuchadnezar till he was caught , his sonnes were slaine before his eyes . And no sooner had this tragicall spectacle found entrance into his troubled soule , but the windowes by which it entred were shut up ; that so having no possibilitie of vent for griefe , it might reflect more vehemently upon his pensive heart , and be such a perpetuall torment to his restlesse fancie , as an eare-wig is to the braine into which shee hath crept . I will conclude these instances concerning oaths promissory with his verdict , who was able to make the induction good . Si quis omnem antiquitatem & bellorum memoriam ab ultimo principio repetat , profecto reperiet eorum qui pactas violarunt inducias , miserrimos exitus & civitatibus ac populis calamitosissimos extitisse . Bodinus lib. 5. pag. 964. He that would take paines to search records of Antiquitie or memorialls of warre from the first beginning of histories extant , shall clearely find that the violation of leagues or solemn truces hath brought a miserable end upon truce-breakers , whether private persons or publeque States . 7. One part of his instance or induction hee tooke from the league betwixt Henry the second French King , the Lantgrave of Hassia , Maurice of Saxony , and Albert of Brandeburg , violated first by Maurice , and afterward more shamefully by Albert of Brandeburg . The noble historian and great Antiquary of France , who had the Articles of the league betwixt Philip of Spaine and ( I take it ) this Henry the second King of France , derives all the miseries and calamities which befel France in their intestine broiles , and civill warres , from the violation of this league on the French King's part , whereunto hee was tempted by the pretented infallible Roman Oracle upon a dispensation with his oath proffered unto him not sought by him . So much worse was the spirit of this Roman Oracle then the spirit which guided the Delphick Oracle in the answer to Glaucus the Spartane before mentioned . The like dispensation of the Pope with an oath of Contract did set the rebellion in the North on foot , and was the cause of the calamity or misery which befell him and his family , who sought for it and others of his Associates . 8 And no marveile if God in this case be severe to visit the sinnes of fathers upon the children , aswel as in the case of idolatry ▪ . For of these two sinnes , periury or wilfull breach of solemne oath is the more abominable , though I know not whether I should account them two sinnes , or several branches of one sinne ; or whether were worse utterly to deny the truth of God's being , or his omnipotency ; or to produce him as a witnesse or Countenancer of that which is untrue . The truth of God's Being and his Iustice being presupposed or beleeved , it stands with reason what Bodin hath observed , That periury should bring forth destruction and calamitie , whether to publique states or private families in greater plenty then any sinne whatsoever . Other enormities alwayes deserve God's wrath and in the issue bring it upon offenders , but perjury only is conceived and brought forth by solliciting or imploring God's wrath or vengeance upon such as commit it . But some will here demand , What is all this which hath beene said concerning the sacred use of oaths amongst men , and the plagues executed upon such as violate those sacred oaths , to the oath which God interposed to Abraham , or to their assurance which rely upon him ? Much every way . For ; the speciall , if not the only reason why God's hand hath light so heavy upon all perjured persons is , because God himselfe , who vouchsafed to sweare to Abraham for our comfort , is so true in all his promises , and so unpartiall in awarding lustice that hee would not punish mens neglects or contempt of solemne oaths so severely as usually he doth , were he not beyond comparison or comprehension more observant of his oath when he swears by himselfe , then we are of our oaths which we take in his name . Briefly , albeit some in this age among the most zealous Professors of Christianity escape his visible punishments , or sometimes prosper better in worldly estate for their perjury then many amongst the heathen did : yet by this practice they forfeit their interest in the assurance which God made by oath unto the heires of promise . Every one that hopes to be blessed with faithfull Abraham , or to be partaker of the blessing promised by oath unto him must in this particular be perfect as his heavenly Father is perfect . Every one that hath beene tainted with this foule finne how great a gainer soever hee be by it in worldly courses must purge himselfe from it by the solemn proper acts of faith , that is , by true Repentance , Almes deeds , and full Restitution of accursed gaines to the parties whom he hath wronged : For ( as our Apostle tells us ) every one that hath this hope , that is , to be the Son of God with faithfull Abraham , must purifie himselfe , as he is pure . 1. Ioh. 3. 3. CHAP. 15. In what cases solemne oaths were or are to be taken and administred . AMongst others truly instiled golden verses of Pythagoras , every verse containing some one or other morall rule of good life , this was a principall one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 The Comment or Paraphrase of an heathenish Writer , though a profest enemy to us Christians , at least to such as lived in his age , is very Christian , as many other parts of his Commentations upon Pythagora's morall rules are ( to use the words of that learned French Civilian Tiraquel ) most Divine . 2 Whilst I revise these and the former observations of the heathen , concerning oaths , and consider how exactly parallel they are to the sacred rules of God's written Lawes and Cases determined by divine Iustice , I cannot but resume the Prophet Ieremiah's wish or prayer , Oh that my head were turned into a well or fountaine , that I might weepe day and night for the sinnes of this people ! And of this age wherein a man may more safely beleeve a Turke swearing by Mahomet , or a canting Beggar by his Salomon , or a rude pit-man , or coale-worker by spitting upon a coale , then many witnesses , who beare the name of Gentlemen and good Christians , whilst they sweare in Courts of Iustice by the Lord God of their salvation , kissing the Booke wherein their interest in the promises made to Abraham , and their hopes of the life to come , are contained . Nor is this the fault of false witnesses only , but of Law-makers or Interpreters , or of men in Authoritie , that a man may be sworne out of his inheritance , out of his lively hood and good name by one uncatechized Clowne or Atheist , who neither knowes by whom , nor unto what he sweares ; ready at all times to lend that which he heares called an oath , unto his friend or brother in mischiefe . An oath being a speciall part of Religion , it were to be wished it were never to be administred or exacted by such as give more proofe to shew their authoritie and power in being enabled by humane Law to give it , then either of their desire or abilitie to instruct the party swearing unto what he ought , unto what he ought not to sweare , or in any other principall point of Religion . Many cases are often determined by one mans oath which are not possible to be proved by the oaths of any ten men living , though men of life and manners unsuspected . And yet in case the person swearing to his neighbour's utter undoing might be convicted of wilfull perjury , the best remedy that the Law or Custome affords him will prove much worse then the disease it selfe ; that is , beget a tedious suit in some costly Court. But neither did the primevall Church of God , nor the ancient Lawes of heathen Nations admit of any such Custome . Exceptions against lewd persons or suspected witnesses were admitted before they were permitted to sweare : Or in case any were detected to swear falsly , the detection was without any great cost ; and the punishment severe and speedy . In case a man had sworne falsly against his neighbour in matter of debt , hee was , besides other punishments , to pay as much as his neighbour should have been damnified by his oath . In case of infamy and slander hee was adjudged to undergoe the same punishment which his oath , had it beene admitted , would have brought upon the party accused . If hee had sworne against another in a matter capitall , his perjury was punished with death , and so were false accusers , albeit they did sweare or accuse on the behalfe of the Prince or Emperour . One of the best Catechismes that I dare commend unto such as have power to minister solemne oaths , or unto such as are bound to answer upon oath , or ready when occasions require to interpose oaths voluntary , is the Comment of the fore-cited Philosopher upon that golden verse of Pythagoras . IUSIURANDVM COLE . Fuerit autem cultus ejus servandi optima ratio & cura , si eo nec frequentèr utaris , nec temerè , nec quibuslibet in rebus * nec ad sermonis amplificationem , nec ad narrationis confirmationem atque fidem , sed quantum fieri potest , rebus tantum necessariis simul atque honori●icis adhibeatur , ●oque tempore cum nulla salus alia quàm ex sola iurisjurandi veritate expectatur . Invenient verò fidem isthaec apud eos qui audiunt , si congruum jurijurand● modum adhibuerimus , sique suspicionem omnem non ijs solum qui juramento abstinent , sed qui utuntur etiam sustulerimus , quicquid in mortaliumrebus veritate maius nobis haberi . Hierocles in 2 um aurèum carmen Pythagorae . God's oath at all time when it pleased him to sweare , was a voluntarie oath ; no Authoritie could exact it of him . But how free or voluntarie soever his oath to Abraham was , it was not gratis dictum , but interposed to some good use or purpose . The speciall uses or purposes of this first oath of God ( which is upon record ) comes in the next place to be discussed . 3 It is on all Sides agreed that the Article or matter unto which God did sweare , was of great consequence and weight : For men ought not to make solemne oaths or protestations , but in such cases ; because they are commanded to be holy as he is holy . But can there be any case or businesse betwixt God and man of so great consequence , that his sole word or meere promise might not suffice to determine it ? His word in it selfe no doubt is more firme and sure , then all the oaths of men and Angels . It is therefore in the second place presumed or granted by all good Writers , that our Gracious God confirmed this promise by oath ex abundanti , for the support of mens infirmities , which too often measure the goodnesse of God and the fidelitie of his promises by their owne notions of goodnesse , or by their experience of such fidelitie as is found in promises amongst good men . But albeit wee may take surer hold of any mans word or promise , then of his indefinite overtures or inclinations to doe us good , yet a very honest mans word is no sheateanchor for a wise man to rely upon in a violent storme . The fest sometimes may be sure and firme when the cable is slender and weak : Or the cable very strong , when the fest or Anchor-hold is slippery . Hence ordinary promises or professions of reall kindnesses by a tacite or implicite consent of most men , admit diverse exceptions or dispensations , whereof solemne oaths are uncapable . In what termes soever ordinary promises or professions of kindnesses be expressed , their tenour is to be understood or construed with this Proviso , Rebus sic stantibus . Vnexpected disaster , or rare mischance , is in common equitie a sufficient release for non performance of that which was sincerely promised upon probable hopes of better meanes or abilities ; or at least of the continuances of such meanes as the party had when hee made promise . Many men who will hardly straine their oaths for their life , will dispense with their honest words , or good intentions , rather then subject themselves to any incompensable worldly mischiefe , or remedilesse inconvenience , which may certainely follow upon the performances of what they promised . For this reason every wise man must be more wary to what he swears , then to what he promiseth . For matter of promise concernes things temporall only , whereas hee that takes a solemne oath , doth sequester his immortall soule and estate in the life to come , into the hands of the Almighty Iudge and Revenger of perjury . Hence was it that the noble Romane Regulus did chuse rather to returne to the Carthaginians , resolving to endure all the tortures and paines that they could inflict upon him , then to violate the solemne oath which they administred unto him . And albeit the Carthaginians knew him to be a man for his fidelitie and due observances of his promises , as just and righteous as Rome had any ; a man more faithfull and true ( if wee believe ancient histories ) then the Carthaginians ordinarily were : yet out of discretion and politick obseruance , they held it more safe to trust to Regulus upon his oath , then upon his meere promise . No wise man or prudent Statist unto this day , will trust the best man living ( over whose person or estate hee hath no command or jurisdiction ) in matter of greater consequence , without a solemne oath . A grave * Civilian observes absque iureiur ando alicui in foederibus contrahendis confidere , est piscari in aere & venari in medi● maris . CHAP. 16. God's oath to Abraham was an oath for Confirmation of the league betwixt them . Of the severall manner of leagues . NOw God's oath to Abraham was an oath of league ; a solemne confirmation of that Covenant which God had entred with Abraham at the Circumcision of his Son Isaac ▪ Wee may observe in the sacred story , that Abraham had first God 's meere promise , and on that he faithfully relyed Gen. 12. 13. 14. &c. Afterwards , this promise grew into a solemne everlasting Covenant , signed on Abraham's part by the Circumcision of himselfe , and his sonne Isaac ; and afterwards confirmed on God's part by solemne oath ; and lastly signed and sealed by the bloody death of the only Sonne of God. For the Readers better conduct in the passages which follow , it will be requisite first to entreate briefly of the nature of Covenants and Leagues . Secondly to display the Evangelicall importances of the oath , by which this League was first confirmed and afterwards renewed . The word Covenant in our English , is sometimes equivalent to that which the Latines call pactum , or conventum , to wit , any contract or bargaine , wherein there is quid pro quo , somewhat given and somewhat taken . And in this sense every Covenant or bargaine is an act of commutative Iustice , wherein there is ratio dati & accepti , a mutual bond betweene the parties contracting upon some valuable considerations . A Covenant of this ranke there cannot any be properly said or imagined betwixt God and meere man as Abraham was ; for who can give any thing unto God which was not his owne before , by a more soveraigne right and more peculiar title then it is , or can be his that would take upon him to make God his Debtor by deede of gift . And for this very reason the acutest Schoolemen resolve us , that commutative Iustice cannot be formally in God. But when wee read that Iustice is one of God's essentiall Attributes , or when we say that God is truly and formally Iust ; this must be meant of distributive Iustice , the ballance of whose scales are poena and praemium , matter of punishment and matter of reward . For God as a just Iudge doth truly and accurately render unto every man according unto all his wayes without any respect of any advantage gaine or profit that can redound unto him by mans doing good ; but meerely out of his unspeakable love unto mercy it selfe , unto bounty it selfe , or unto Iustice it selfe . But though there cannot be such a Pactum or Covenant betweene God and man , betweene God and Abraham himselfe ; as is a proper act of commutative Iustice wherein there is ratio dati & accepti , ( For Abraham had nothing to give unto God from whom hee had received all that hee had , and from whom hee did expect to receive his sonne Isaac , in whom the very Covenant was to be establed : ) yet there may be betweene God and man , and there was betweene God and Abraham a true and proper Covenant in another sense , that is , asmuch as the Latines call foedus , a true or proper league of amitie or association . And thus the word in the originall , especially in Genesis 17. 7. is to be taken . 2 This kind of League or Covenant may be of two sorts , foedera iniqua quae victores victis dabant : Such as the Conquerors would give unto the Conquered , which was alwayes upon unequall termes or conditions ; and yet better for the conquered and weaker part to admit of , then to be altogether without league or securitie for their safety or protection . Or they were foedera aequa , leagues entred upon equall termes or condition ; such as usually are the leagues betweene neighbour-Kingdomes , free-States ; or Soveraignties independent each on other , especially if such leagues be made when the one hath the other at no advantage : And these leagues were of two sorts ; either mutually defensive only , or offensive aswell as defensive , as the Greekes say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Latines more fully expresse the nature of them , * ut eosdem haberent & hostes & socios , that hee which was a friend to one party should likewise be held a friend unto the other partie included in the league : that hee that should declare himselfe an enemie to the one party , should forthwith and for so doing be taken and reputed for an enemy unto the other party . Besides this mutuall aid or assistance in times of warre , one speciall end of leagues or association was , that one Country might be relieved in their want , or pleasured in their prosperity with those blessings wherewith others abounded . This mutual intercours or exchange of commodities betweene Nation and Nation , is alway cut off , or much impaired in time of hostility or warre : Neither party can with security enjoy the good things which their owne land affords ; much lesse can they with safety be partakers of those commodities wherewith God hath blessed their enemies . And in case it so fell out , that a people rich in money or merchandize , but destitute of corne or wine , or other such necessaries , should fall at variance with those who were accustomed to supply their wants ; their estate in the middest of their wealth was but miserable and would enforce them to seek peace upon termes unequall . So we read Acts 12. 20. When Herod was highly displeased with them of Tyre and Sidon ( a people for wealth inferior to none ) they came to him with one accord and having made Blastus the Kings Chamberlaine their friend , they desired peace . What reason had they to become suitors for peace with him , against whom they had been able to have waged warre , whom perhaps they were able to out-match with number of men and weight of money ? S. Luke gives the reason in the next verse ; Because their Country was nourished by Herod's Country . 3 But infinitely more miserable then the forlorne estate of any one people can be in respect of the most potent and cruell Adversary was the estate of all mankind , whilst heaven and earth were at enimity . For albeit God in mercy suffered his Sunne to rise aswell upon the unjust sonnes of Adam , as upon Adam in his integritie , yet were all utterly deprived of all commerce with the Inhabitants of heaven : All were excluded from the tree of life without whose fruit , this bodily life which wee lead here on earth , even whilst wee live in greatest pleasure or prosperitie , is but as a short walke or progresse from the wombe unto the grave ; as it were from a prison to a place of torment or execution : Reason wee had to desire peace of heaven , and to become humble Supplicants for the League or Covenant whereof God here preventeth Abraham : Reason wee had to have sought this league , upon what termes or conditions soever . In respect of the parties which enter this league or association , it was a league of the former kind , quod victores victis dabant . God was our Lord by a higher title then the right of conquest , & we were worse then his meanest vassailes , not his servants , but his condemned Prisoners . It was in his power to have cut us off from all possibility of any league or amitie , save only with hell and death , which we and our Fathers had chosen for our confederates . And yet the conditions of this league wherewith God preventeth Abraham ( for he sought it at Abraham's hands , when Abraham did not seeke it at his , ) are conditions aequi faederis . It is made upon as good termes or conditions , as any league betweene free-states and Kingdomes independent was ever proffered or performed . It is more then a league offensive and defensive : More then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this league is but a ratification of that promise which God had made to Abraham Gen. 12. 2. 3. And I will make of thee a great Nation , and I will blesse thee and make thy name great , and thou shalt be a blessing . And I will blesse them that blesse thee , and curse him that curseth thee : And in thee shall all the families of the earth be blessed . And yet it is said Chap. 17. ver . 19. that God would establish his league with Isaac , but with Isaac only as in the type , or as hee was the pledge only on Abraham's part : For it is a thing not to be imagined that the Lord in giving sentence of blessing and cursing would tye himselfe unto such strict conformitie ( as this promise imports ) with the parties to be judged by him , as that hee would blesse all whosoever blessed Abraham , or that he would curse them that cursed Abraham or , Isaac , or their seed in their own persons , or for their own actions . How then doth God performe this promise unto Abraham ? Not in Abraham or Isaac's person , but in another seede of Abraham of whom that is expressely avouched Chap. 22. 16. 17. 18. which in the 12. Chap. was implicitely , or avouched of him as he was indefinitely comprehended in Abraham's seede , or potentially contained in Abraham's person . In thee ( saith God to Abraham Gen. 22. 18. ) shall all the families of the earth be blessed . By my selfe have I sworne saith the same Lord God Chap. 22. 16. For because thou hast done this thing , and hast not withheld thy Sonne , thine only Sonne , that in blessing I will blesse thee , and in multiplying I will multiply thy Seede as the starres in heaven , and as the sand which is upon the Sea shore , &c. Thy Seed shall possesse the gates of his enemies : And in thy Seed shall all the Nations of the earth be blessed , because thou hast obeyed my voice . By Abraham's seede in this place hee meant not Isaac with whom this Covenant was established , but another seede of Abraham , and another sonne of promise in whom this Covenant was to be accomplished . So our Apostle interprets this place . Galat. 3. 16. Now to Abraham and his seede were the promises made : He saith not and to his seedes as of many , but as of one , and to thy seede which is Christ , that is as truly the Sonne of God as the seede of Abraham , who is as truly and properly God as he is man. This interpretation of our Apostle is grounded upon the matter or subject of the promise . For it is impossible that all the families of the earth , even Abraham himselfe , and Melchisedech who blessed Abraham should be blessed either in Isaac , or in Abraham's seede , either indefinitely or universally taken ; or in any seede of Abraham , who was not as truly God as man ; or who was not that most high God , in whose name Melchisedech blessed Abraham . In this seede , and by this seede , all the Nations are blessed that shall be blessed . And whatsoever blessings any man or people receive from God in him as hee is the Sonne of God , or for his merits ; they shall receive them by him , & through him , as he is the seed of Abraham and sonne of man. And in this seede of Abraham , this Covenant here established with Isaac shall be performed according to the strict proprietie or utmost improvement of the words or clause of the confederacie , or league offensive and and defensive betweene God and Abraham . Whosoever shall blesse this seede , shall be blessed of God Whosoever shall curse this seede , shall be accursed by God ; and not so only , but whomesoever this seede shall blesse , them likewise God the Father shall blesse : Whomsoever this seed shall pronounce accursed , they shall stand accursed ( without revocation or appeale , ) by God the Father : For God the Father hath tyed himselfe to conformity of sentence with this seede of Abraham . Vnto whom this seede ( now made King and Priest , and placed at the right hand of God ) shall award this sentence ( which he will award as Iudge to all that shall be placed on hisright hand , ) Come yee blessessed of my Father inherite the Kingdome prepared for you from the Foundation of the World , they shall be blessed by God the Father with everlasting and immortall blisse . And unto whom he shall pronounce that other sentence , Depart from me yee cursed into everlasting fire prepared for the Divell and his Angels , they shall stand accursed likewise by God the Father , by an irrevocable and everlasting curse . CHAP. 17. The League betweene God and Abraham did eminently containe the most accurate solemnities that were used betwixt Prince and Prince , or Nation and Nation . AS this League here mentioned betwixt God and Abraham , ●●s for its conditions of the highest ranke of League , ut eosdem haberent & hostes & socios : So it was as solemnely concluded and subscribed unto by both parties , as any League betwixt man and man was ever concluded and solemnized . Albeit the manner of concluding or making Leagues of amity betwixt man and man , or people and people , was in ancient times ( specially amongst the Easterne Nations ) most formall and remarkablely solemne ; and the manner or solemnitie did vary or differ according to the variety of customes usuall amongst diverse Nations . The Macedonians for confirmations of Leagues with others , did divide a quantitie of bread betweene the parties consociating , giving the one halfe to the one party , and the other to the other . So Xenophon describes the solemne league of amitie betweene Alexander the great and Cohortanus . And though Xenophon expresseth it not , it is very probable that they used such solemne imprecations as were usually made in other Leagues concluded with the like solemnitie or sacrifice ; And that was , that so God would divide or smite him or them , that should breake the League , or violate the conditions agreed upon , as they did divide the bread , or smite the sacrifice by which the League was concluded . Other Leagues of amitie or association ( as the same * Xenophon tels us ) were concluded betweene party and party which had formerly beene at variance and hostility , by mutuall delivery of the same weapons , as of lances , pikes , or other offensive weapons now consecrated by this solemne delivery to be instruments or pledges of peace , or not to be used save in their mutuall defence , or in offence to them who should prove enemies to their mutuall peace . But those Leagues were more solemne which were concluded with Blood , either of the parties which entred League , or with the blood of beasts sacrificed for making peace between men . So * Tacitus tels , it was the custome amongst some Eastern Kings , when they entred a League , to clutch their hands and fingers , and to tye their thumbs so hard , until the blood did rise in the pulp or fleshypart , and afterwards to let them both so much blood by a gentle touch , that each party might suck others blood . Id foedus arcanum habetur quasi mutuo cruore sacratum . This kind of League ( saith Tacitus ) was accounted sacred , as being confirmed by mutuall blood . But how sacred or secret soever this League was , ( for the word Arcanum importeth both ) it was pro illa vice , for that turne , both openly and shamefully violated by Radamistus . * Xenophon likewise describes another League betweene the Grecians and the people of Asia concluded by the blood of sacrifices which they mutually killed . The Grecians dipped their swords , and the Asiatickes their lances in the blood of the Sacrifices , ( which were a bull , a beare , a wolfe and a ramme ) being first mingled together in a shield or target ; as if they had sought to have made peace betweene these offensive weapons of warre by making them pledge each other in a common cup. For so the most solemne manner of plighting faith betwixt some Nations was , for the one to take up the same cup from the others hand , and to pledge him in it ; or in case no cup or wine could be presently had , they were to lick the dust of the earth at each others hands . 2 The manner of solemnizing this present League betwixt God and Abraham , at the first draught of it , was much what the same with that which Tacitus reports of the Easterne Kings . It was solemnized on Abraham's part by the effusion of his owne and his sonne Isaac's blood , and so continued throughout the generations of their posteritie by cutting off the fore-skin of their flesh . And inasmuch as Circumcision was the signe , or solemne ceremony of this mutuall League betweene God and Abraham and Abraham's seede ; it is necessarily implyed by the tenour of the same mutuall Covenant , that God should subscribe or seale the League after the same manner , and receive the same signe of Circumcision in his flesh which Abraham and his seede hath done . 3 This Covenant which was first entred by Circumcision , was afterwards renewed on God's part , as on Abraham's part by mutuall and solemne sacrifice . The manner of God's treatie or processe with Abraham in this Covenant is worthy of serious observation : And Abraham's demeanour in all this businesse is the most lively patterne , and most exquisite rule for all our imitation who desire the assurance of faith or hope concerning our present or future estate in this gracious League or Covenant . Though it be most true , ( which hath been often intimated before , ) that no man can deserve any thing at God's hand , because no man can give him any thing which hee hath not received from him ; seeing no man can bestow upon God , or convey unto him any title , or right of propriety which he hath received from him , which God had not , before man received it from him , or enjoyed it by him : Yet if we be content sincerely to renounce our owne title or interest in the Creatures which wee have received from him , or in our selves , ( who are likewise his , whose very being is the free gift of his goodnesse , ) he still rewards us for every such service , or act of our bounden duty , with a larger measure of his bountie , then any deservings of man from man can pretend unto . And thus he rewarded Abraham alwaies in kind ; alwaies according to the qualitie or specificall nature of his worke or service ; but for quantity farre beyond all proportion of any gift or service which Abraham could present unto his God ; though it had beene the sacrifice of himselfe , or of his sonne . The first remarkable service which God exprest or required of Abraham , was to forsake his kindred and his Fathers house . Gen. 12. 1. And in lieu of that interest which Abraham renounced in these , ( those being not the ten thousand part of the Country wherein he lived ) God gives him a just title or interest to the whole land of Canaan , and promiseth to make a mighty Nation of his seede ; to erect more then one or two Kingdomes out of it . And yet all this is but the pledge or earnest of a farre better patrimony prefigured by it , and bequeathed with it as an inheritance conveyed by delivery of the terrar . The spirituall blessing envailed under this great temporall blessing , was , that God would be a God unto Abraham and to his seede , and that they should be unto him a people . And to be God's peculiar people was so much greater then to be Lords and Kings over the whole earth , as the temporall inheritance which God here promised Abraham ( that was the whole Kingdome of Canaan ) was greater then the private temporall patrimony which Abraham for God's service had left in Caldaea , or Mesopotamia . 4 The next service which God requires of Abraham and his seede that they might become more capable of his promise , and that this promise might transire in pactum , passe ( as wee say ) into a League or Covenant , was that Abraham and his seed should circumcise the fore-skin of their flesh ; and by this ceremony or service , they were consecrated to be God's people , his peculiar people . The reward which God astipulateth or promiseth to this service or ceremony by them performed , was that hee would consecrate himselfe by the same ceremony of circumcision to be their God , their gracious Protector and Redeemer . But Abraham and his sonne Isaac being by this ceremony of Circumcision once consecrated to God's service , they might not after they had once received this badge or cogni●ance , withdraw themselves from any service unto which their Lord God should afterwards call them , how harsh and unpleasant soever it might seeme to flesh and blood . The next remarkable service whereunto God called Abraham was to offer up his only sonne Isaac whom he loved , for a burnt offering : And this service Abrahā for his part is as willing to undertake to be an Actor in it , & Isaac as willing to undergoe or be a patient in it , as they had been in the former service of Circumcision . The reward which God appointed to this second service of Abraham and Isaac , was the finall ratification of the former promise , or Covenant , by solemne oath . By my selfe have I sworne , that in thy seede shall all the Nations of the earth be blessed . The contents of his oath is , that God would make his only Sonne such a sacrifice as Abraham was willing to have made his only Sonne Isaac , that in him , and by him all the Nations of the earth , that is all of every Nation that would so rely upon God's promises as Abraham and Isaac did , should be made heires with them of the Kingdome which God had promised ; and that was the Kingdome of everlasting blisse . But of this particular the Reader may see more in the eighth * Book of these Comments 5 In this sacrifice of the Sonne of God and seede of Abraham , the League first solemnized by Circumcision , was for the externall rite or manner more exquisitely solemnized than any League ever had been : The solemnitie of all other Leagues were eminently contained in it . For besides the rites before mentioned in solemnizing Leagues concluded by sacrifice , each party had a Priest or vates , or else made choice of some indifferent Priest for both . Each party likewise had their proper sacrifice , or ( which would give better satisfaction to curiositie ) they had one common sacrifice in which both parties had equall interest , as being provided at their joynt costs and charges ; or the one brought a Priest and the other a sacrifice . Sometimes againe they had one * common Temple , either built of purpose at their joynt costs ( as some thinke Ianus Temple in Rome was built by Romulus and Titus Tatius for ratifying the peace betweene the Latines and the Sabines ) or else made choice of some Temple most indifferently seated for both to meete in . All these circumstances were good emblemes of the wished-for peace ; good emblemes likewise of the equall conditions in such Leagues agreed upon ; and yet imperfect emblemes , scarce good shadowes of the admirable manner how this League of peace betwixt God and man was concluded . Wee cannot say that God had one Priest , and man another ; but both had one Priest more indifferent then any two Nations ever could have , though his Father had beene of the one Nation , and his Mother of the other , and himselfe born upon the Sea betwixt them , or upon the bounds of their borders . The Priest betweene God and man was but one , and yet truly God and truly man ; so truly one that we cannot say the seed of Abraham or son of man did provide the sacrifice , and the Sonne of God did offer it , but ( which is more admirable and more indifferent ) the flesh of this sacrifice was humane , or mans flesh as truly and properly as ours is ; and yet as truly and properly the flesh of God , as ours is the flesh of man. The blood of the sacrifice likewise was sanguis humanus , mans blood as truly and properly as any blood in our veines is , and yet as truly and properly the blood of God , as our blood is the blood of man. It was ( as hath beene heretofore observed ) humane blood or mans blood by nature , that is , of the same substance with our blood , and yet the blood of God by personall Vnion , or Property , by a more peculiar title , then the blood in our bodies can be said ours . For the Godhead is more nearely united to the manhood of Christ then our soules are to our bodies . And by this personall or bodily habitation of the Godhead in his bodie , he who was our sacrifice and continues a Priest for confirming this League , is also become the Temple . His body is become that Tabernacle wherein God promised to meete the children of Israel . And unto the glory of the Godhead which was before inaccessible , but now dwelling in this Tabernacle , wee have dayly accesse through the blood of Christ . We may at all times & in all places present him in this Tabernacle with the sacrifice of prayer , of thankesgiving , and of our selves ; and he from hence ( as our God and Father ) indues us with the Spirit of Christ , whereby we are made his Sonnes . For the blood of Christ as it is sanguis humanus , humane blood , of the same nature with ours , doth symbolize with our nature ; and as it is the blood of God in which the Godhead dwelleth personally , it is of force and vertue sufficient to purifie and cleanse our sinfull nature , and to make us partakers of the divine nature . CHAP. 18. What the Interposition of God's oath for more abundant Confirmation of his promise to Abraham did import , over and above all that which was included in the literall or assertive sence of the League betwixt God and Abraham . LEaving it to the learned Professors of Lawes Canonicall , Civill , or Municipall what speciall obligement a solemne oath induceth , more then a meere Covenant or paction without an oath can require ; our next inquiry must be , what the Interposition of God's oath first made to Abraham , and afterwards renewed with more expresse exemplifications unto David , did import , according to the Charactericall or Emblematicall sence . This is a point of Divinitie often mentioned in this long worke of Commentaries upon the Creed , and diverse other of my meditations in my younger and better dayes ; and the oftner intimated , because it hath been so seldome handled or thought upon by most Commentators or Controversy-writers , although in my opinion ( continued ever since I began these Commentaries ) it be the very key , without which there can be no Lawfull entrance into , no safe retire out of those usuall debates concerning Election , Predestination , or other positive Points of Divinitie , whereon the resolution of these doth most depend . Now the resolution of this point wee are to learne , not from any practice of humane Courts Iudiciall or Coercive for determining Pleas or Controversies betweene partie and partie . For in all Processes of this nature , the determination must be according to the literall , grammaticall , and assertive sence of Lawes in this case provided , and of Testimonies produced or exhibited according to Law. The Question now in handling with its decision depends much upon Tradition , or received rules ( whether of ancient heathen Iewes , or Christians ) What oath made either by the true and only God , or by the imaginary Gods of the heathen did import more then ameere promise or threatning . To begin first with the ancient heathen : 2 Albeit that which the Apostle saith of the God and Father of our Lord Iesus Christ [ that hee had no greater by whom hee could sweare ] could have no place , at least suitable to the estimation of the Gods , by which the heathens did sweare or call to witnesse ; yet when Iupiter the greatest God amongst them was either provoked or voluntarily pleased to sweare by such parts of this universe as were conceived to be his coequalls , his full peeres if not his betters , it was generally presumed or beleeved that the doome or sentence so pronounced ( were it bliffull or dismall ) was irreversible . For this reason the oath by Styx is called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand or greatest oath . But so called [ I take it ] by a Synecdoche : For if Iupiter had sworn by Phlegeton or by the Elysian fields it had beene all one as if hee had sworne by Styx or other parts of the infernall Region ; all or every one of which were in heathenish Divinitie more venerable then this middle visible region wherein we live . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Not Iupiter only but Iuno , in Homer's Divinitie , did hold the oath By Styx to be inviolable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libro 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such doome or sentences as the heathens accounted fatall , even the awards of the weyred sisters themselves ( the conceived Spinsters of fates and fortune ) did derive the necessitie of their execution from interposition of some oath or other . And in case the fates or weyred sisters had sworne the destruction of any Nation or people , Iupiter had no authoritie to release the parties thus design'd , from destruction ; but a power only to punish ultra condignum or beyond the measure of punishment decreed by the weyred sisters or fates . A memorable speech to this effect a stately Roman Poet hath put into Iupiter's mouth , — Vos , ô superi , meus ordine sanguis , Ne pugnate odiis , neu me tentare precando Certetis ; sic sat a mihi nigraeque sororem Iuravere colus . Manet haec aborigine mundi Fix a dies bello populique in praelia nati : Quod nisi me veterum poenas sancire malorum Gentibus , & diros sinitis punire nepotes Arcem hanc aternam , mentisque sacraria nostrae Testor , & Elysios , etiam mihi numina , Fontes , Ipse manu Thebas correptaque moenia fundo Excutiam , versasque solo super Inacha tecta Effundam turres , ac stagna in caerula vertam Imbre superjecto ; licet ipsa in turbine rerum Iuno su●s colles templumque amplexa laboret . The last clause of this patheticall oath beares a counterfeit or adulterate character of that solemne oath of the true and only God , As I live saith the Lord , though Coniah the sonne of Iehoiakim King of Iudah were the signet upon my right hand , yet would I pluck thee thence ; and I will give thee into the hand of them whose face thou fearest , even into the hand of Nebuchadnezar King of Babylon , and into the hands of the Chaldeans . And I will cast thee out , and thy mother that bare thee , into another Country where yee were not borne , and there shall yee die . Ierem. 22. 24. 25. 26. &c. But unto the land whereunto they desire to returne , thither shall they not returne . Is this man Coniah a despised broken I dol ? Is he a vessell wherein is no pleasure ? Wherefore are they ▪ cast out , he and his seede , and are cast into a land which they know not ? O earth , earth , earth , heare the word of the Lord ! Thus saith the Lord write yee this man childlesse ; a man that shall not prosper in his dayes ; for no man of his seede shall prosper , sitting upon the throne of David , and ruling any more in Iudah . 3 With the Hebrew Rabbins this tradition or received rule concerning the importance of God's oath , is so authentique , as it makes them more peremptory in their resolution for the expiration of Soloman's Line in Ieconiah , then most Christian Interpreters upon that place have beene ; unlesse it be such as in this point follow them . Yet can I not perswade my selfe , nor conceive any suspicion that either the Iewish Rabbins should take their hints for thus interpreting the fore-cited or any other place of Scripture , wherein God's oath is interposed , from the Divinitie of the heathen : Much lesse did the ancient Poets or Philosophers ( who were the best Divines the heathens had ) borrow their fancies or conjectures from the Iewish Rabbins who were their punies ; nor were the Fathers of the Greeke and Latine Church the Fathers or first Authors of this Catholique rule or tradition . All of them rather were beholding to the ancient Hebrewes or to Mosaicall or Propheticall writings for such prenotions or confused apprehensions , as in this subject they had . The consent of the ancient Christian Writers or Fathers , the diligent Reader may find in their Comments upon those places of Scriptures , wherein God's oath is mentioned ; but especially in their Cōments upon the 110 Psalme , from which place and the like , not they only , but our Apostle ( to my apprehension ) in the sixt and seventh Chapters to the Hebrewes tooke his directions . The Lord ( saith David ) Psalme 110. v. 4. hath sworne and will not repent , thou art a Priest for ever &c. This , in the language of Canaan , and by consent of many fathers , is as much as if hee had said , The Lord will not repent or reverse his promise to mee and my seed , because hee hath sworne that hee should be a Priest forever after the order of Melchisedech . 4 That God doth repent him , either of the evill which he denounceth , or of the good which he promiseth , is a phrase most usuall in Scripture ; the true and punctuall meaning of which phrase is , that God did change or revoke either his sentences of calamity , or of good which hee in both cases truly intended , and irresistibly meant to put in execution . And all this hee might doe , and often did without any change or alteration in his will or intention ; but alwaies upon some change or alteration in the parties either truly interessed in his promises , or lyable to his heavy judgments : when the one party did change from good courses to evill , hee was immutably free to reverse his promise , ( as hee himselfe somewhere speaketh ) to breake his Covenant . And when wicked men did turne from their wicked wayes , he was as free and more willing to reverse sentences of woe , not only threatned , but decreed against them . This freedome in God is perpetually presumed or taken as granted by his Prophets , whensoever the promise , decree , or Covenant is not revealed unto them with the seale of an Oath . But the sentence whether for good or evill being revealed under Oath , was in their judgment fully declared to be irreversible . For this reason the Prophet sometimes wished the speedy execution of plagues threatened by God unto their owne Nation or kindred ; as knowing it bootlesse either to intreat God's favour , after his wrath against them was denounced by oath , or to sollicite the fulfilling of his gracious promises towards their posteritie , untill his wrathfull sentences confirmed by oath were put in execution . In one and the same Chapter , it is said oftner then once , that God did repent him of making Saul King of Israel : What is the reason ? Hee was made King without an oath , yet with sincere promise of continuing the Kingdome to himselfe and to his seede , with this condition , in the Prophet's construction implyed though not expressed , Si bene se gereret ; But when the Prophet Samuel denounceth the sentence of deposition upon him . 1. Sam. 15. 29. The strength of Israel will not lie , nor repent , for hee is not a man that he should repent : The meaning is that the strength of Israel will not revoke his sentence * denounced by oath against Amaleck and his Associates ; and Saul by sparing Amaleck , incidit in hanc sententiam , doth fall under this sentence , though not as principall , yet as an accessory . 5 A true parallel to the history concerning the anointing and deposition of Saul , had beene exhibited before by the same Prophet in the election and deposition of Eli , who was possessed of the Priesthood by legall title , under divine promise to himselfe and to his house . The promise we have 1. Sam. 2. 30. and the reversing of the promise or blessing promised in the same verse and verses following . Wherefare the Lord God of Israel saith , I said indeed that thy house , and the house of thy Father should walke before me for ever , but now the Lord saith , be it farre from me : For them that honour me , I will honour , and they that despise me shall be lightly esteemed . Behold the daies come , that I will cut off thine arme and the arme of thy Fathers house , that there shall not be an old man in thy house , &c. This lamentable message was sent unto him by the Man of God mentioned , v. the 27. The same sentence or curse upon him & his house is afterwards denounced by Samuel under oath , And the Lord said to Samuel , behold I will doe a thing in Israel , at which , both the eares of every one that heare it , shall tingle . And in that day I will performe against Eli , all things which I have spoken against his house ; when I begin , I will also make and end . For I have told him that I will judge his house for ever for the iniquity that hee knoweth , because his sonnes made themselves vile , and he restraied them not : And therefore I have sworne unto the house of Elie , that the iniquity of Elie's house shall not be purged with sacrifice , nor offering for ever . verses 13. 14. 15. &c. Now when Samuel had imparted this fearefull sentence unto Eli , being thereunto adjured , he replied no more then this , It is the Lord , let him doe what seemeth him good . v. 18. Had this message beene delivered by that man of God which brought the former , not ratified by oath , unto this good old man though an impotent Governour , haply he would have sleighted it , as 't is probable he did the former , or have called the messenger's Commission in question . But this later and more terrible doome being delivered to him by a child , who for his maintenance and being , did depend upon him as upon his foster-Father ; by a child so farre from secular cunning , or sophismes of corrupt Priests or Levites , that hee knew not the voice of the Lord from the voice of his Tutor , untill he was instructed by him ; his Commission was to Eli more authentique , and his message both for matter and tenour more free from all suspicion of imposture . The ananswer of Eli is of the same alloy with Iob's reply unto the sad newes which his servants brought to him . The Lord ( saith Iob ) hath given , and the Lord hath taken away , blessed be the name of the Lord Iob. 1. 21. Thus he spake after hee had seene himselfe and his familie utterly undone for worldly substance , deprived of all earthly contentment . Eli knew this sentence against him being denounced by oath , as certaine , and impossible to be reversed , as if it had been already put in execution . For this reason ( I take it ) the old man did thinke upon a more submissive answer unto Samuel , then he had vouchsafed unto the Man of God , who was sent unto him upon the same errand . The humility and modesty of his answer perswades me that the fearefull sentence denounced against him , did extend no further then to the irreversible deposition of him and his family from the legall or temporarie Priesthood , unto the poore and meane estate wherein his posteritie after the disaster of his two sonnes , were to live here on the earth . Nor have I ( nor any man for ought I know ) any warrant from God's word to say , and Christian charity forbids me to thinke , or from this place to conjecture , that either Eli himselfe , his two lewd sons , or his posterity were absolutely , that is , irreversibly decreed from this time to everlasting damnation . Many decrees or sentences denounced by divine oath , may be , and are absolutely irreversible , when as the plague or matter of the curse denounced , is only temporary , not everlasting ; But to determine with the life of the party against whom 't is denounced , or at the worst to his Successors here on earth , it no way reacheth the state of the one or of the other in the life to come . CHAP. 19. Of the two things wherein our Apostle saith it was impossible for God to lie . THis is our comfort ; there is no curse , nor woe denounced by oath throughout the whole Scripture , which either in the assertive or charactericall sense can be extended so farre as the blessing sealed by oath to Abraham , and to all the heires of promise . So God willing more abundantly to shew unto the heires of promise the stablenesse of his counsaile , bound himselfe by an oath ; So our former English reads . The later thus ; wherein God willing more abundantly to shew unto the heires of promise the immutability of his counsaile , confirmed it by an oath ; or ( as the margine ) interposed himselfe by an oath ; but with submission of my verdict in this caseto competent Iudges , there is somewhat more implyed in the originall , then either our English , or Latine translations ( which I have read ) doe expresse . Three or foure words there are in this passage which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or solennia ; words of form , or peculiar to the facultie of Theology . First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is somewhat more then to shew ; as much as authentiquely or solemnely to declare . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a great deale more , then the stablenesse or immutabilitie of his counsell . For , that God's will or counsell is , as he is most absolutely immutable , was a point so well knowne to Abraham , and to the Sages of the heathen , which lived after him , as it needed no solemn avouchment or declaration by oath : That God most immutably wills mutability in the works of nature , and in the government of this inferior world , as sometimes ( though seldome ) in the course of starres , and often in the erection or extirpation of greatest Kingdomes , or of royall or sacerdotal succession , was a point not doubted of by any that acknowledged there was a God. The mysteries in this place declared by solemne oath were these ; That the blessing before promised , and now first ratified by oath unto Abraham & his seede , not according to the flesh but the spirit , should not be only irreversible , but unchangeable : That the promised womans seede should be one of Abraham's seede : That this seede after his Consecration to the office of blessing should not be subject to any change or chance : That his Kingdome and Priesthood should be everlasting : This last clause may be made more cleare from the renewing and restraining of his glorious promise unto the seede of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our former English hath * two animadversions upon this place , which are rather imperfect then erroneous . Again what those two things were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or what the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in this place , is a point not so fully determined by most Interpreters , but that it is free for every later Interpreter to conjecture or demurre upon the point . Our English marginall note implyes , that the two things in which it was impossible for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were his word and his oath . I should rather thinke his promise made to Abraham ▪ and his solemne oath made for the ratification of his promise . But whether wee understand his word or promise , and his oath for ratification of either ; they must be taken coniunctim , not divisim , not severally but conjunctively . For God's meere promise without an oath , though most sure in it selfe , is not so firme an Anchor for poore men to rely upon in temptations , as his promise confirmed by oath , nor doth the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place imply any possibility or impossibilite of lying , or unsincere dealing in God himselfe , but referres to the stabilitie or unstabilitie of the blessing promised . A blessing whether of this life or the life to come , under meere promise , may be subject to contingency or change ; because the promise it selfe ( by reason of causes best knowne to divine wisdome ) may be reversed , but a blessing promised by oath is exempted from all possibilitie of reversion , if it concerne this life ; or if it referre to the life to come , it must be , as that life is ; not only irreversible , but also unchangeable , either for qualitie or degree of joy . 2 By the two things our Apostle saith it was impossible for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to suffer his blessing promised to Abraham , and to the heires of promise to faile ; wee may understand without violence to the text or incongruity of sence , the oath it selfe , and the object of the oath which was God himselfe . Hee sware by himselfe , saith the originall , Genesis 21. v. the 1. The true meaning of which place is most elegantly expressed by our Apostle , Hebr. 6. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he interposed himself ▪ as our English noteth , or , word by word , ●e me●●●ted by an oath , thereby binding as well the person of the sonne , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only Mediator between God and man , as his owne Almighty Person . And this merces magna promised by God himselfe by oath , in the Person of the Father , and the Sonne , is most suitable to the obedience , not of Abraham only , but of Isaac , whom God ( as it hath beene observed before ) did still reward in kind . But whatsoever the two immutable things in this place meant by our Apostle , were ; it is evident that his oath was interposed for the consolation and comfort of Abraham and his posteritie ; so the Apostle tells us expressely , v. 18. and 19. That by two immutable things in which it was impossible for God to lye , wee might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us . The sheat Anchor of this strong hope or consolation is first the irreversibilitie of the promise : Secondly , the immutabilitie of the blessing promised ; of which it is impossible that any such heire of promise as Abraham was when God vouchsafed thus to sweare unto him , should either faile or come short . This I take to be the true meaning of that uncouth phrase [ wherein it is impossible for God to lie ] that is , to suffer the blessing promised to faile or change , or them to perish who are possessed of it by vertue of this Covenant sealed by oath . Every thing in sacred dialect is called a LIE which is subject to mutability , hazard or change ; or on which one too much relying may be deceived or fall into danger : So saith the Psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an horse is a lie unto salvation . The elegancy of which word in the original , is well expressed by our vulgar * English , an hors is but a vain thing to save a man. But why alie , or vanitie ? Because he that relies upon it too much , or more then upon God , may come to suddaine destruction ; according to the same dialect that fest or Anchor-hold unto which the Iewes in stormes of warre or calamitie , did too much trust , to wit , Templum Domini , Templum Domini , were ( as the Prophet calls them ) lying words . And no better are many mens perswasions of the absolute certainty of their owne salvation , only because they beleeve in Christ alone , and seeke unto no other Meditators or Intercessors . Indeed , if they beleeve in Christ as Abraham and Isaac , and Ioshua did in God ; that is , if they follow the footsteps of these men , or rather the wayes of God , wherein these walked with a faithfull and unfeigned heart , then their Election is sure and firme in it selfe , although in many cases to them uncertaine . But the principall meaning of our Apostle is , that the blessing promised by oath unto Abraham , is immutable and everlasting in the life to come ; and this wee are bound to beleeve certitudine fidei , by assurance of faith without doubt . But whether we our selves in particular shall be undoubtedly actuall partakers of such salvation , wee have no better assurance from this place , then the assurance of hope and strong consolation ; for so it followeth ; this hope or ( as Oecolampadius would have it ) this consolation wee have as an anchor of the soule both firme and stedfast ; and which entreth into that within the vaile . The implication is , that this hope is not of temporarie blessings , but of everlasting life through Iesus Christ our Lord , now King and Priest in our nature of the coelestiall Sanctuary . CHAP. 20. The former Importance of God's Oath to Abraham , and the contents of it specified in the two immediately precedent Chapters , more fully confirmed by the tenour of God's oath to David and to his seed , described at large by the author of 98 Psalme , most concludently by the Apostle . Heb. 7. ALL that which hath beene observed out of the tenour of God's Oath to Abraham , is implyed in the Psalmist's paraphrase upon the same Covenant renewed by speciall Oath unto David , Psalme 89. That the Author of this Psalme should be David himselfe , no Interpreter which I have read doth affirme besides some few , and those of no great skill for interpreting Scriptures , who thinke that all these Psalmes were written by David himselfe . But this opinion may be clearely convinced both from the matter and forme of this Psalme , besides the inscription . For if we should acknowledge David to be the Author of this Psalme , there will be no affinitie betwixt the matter of subject of it , and the character or expression . Evident it is that the house and linage of David were in great distresse and subject to grievous temptations of distrusting God's promises , at the time wherein this Psalme was written . And hee that will diligently peruie the sacred history from David's Election or nomination to the Kingdome of Israel untill the returne of God's people from Babylonish Captivity , or the death of Zerubbabel , will hardly find more periods of time then two , wherein the occasion or matter of this Psalmist's complaint can have any cognation with his character or expression ; which is a fundamentall rule for all Intelligent Writers to follow ; and most exactly observed by such as wrote by divine inspiration . The two periods of time wherein this Psalme can with probability be imagined to be written , are either from the death of good Iosiah unto the Babylonish Captivity , or ( as my conjecture leads me ) shortly after the forraging of Iudah and ransacking of Ierusalem by Sesac King of Aegypt in the dayes of Rehoboam after the departure of the tenne Tribes from Iudah . The best determination of this doubt or Quaerie depends upon Chronologies or certaine discoveries of the time wherein * Ethan the Ezrahite did live . The Psalme it selfe ( as the title sheweth ) is a Psalme of instruction , and begins with praise and thankesgiving , and ends with praiers and benedictions . As for the intermediate complaints or seeming expostulations with God ; as if hee had forgotten his Covenant made to David ; these ( I take it ) are rather lively representations of the murmuring and discontentments of the people in that age , then true expressions of the Psalmist's owne apprehensions concerning the true tenour of God's promise unto David . For this is usuall to most Psalmists in times of calamity ; a point , which if the Spanish Iew or Rabbin ( mentioned by many good * Authors ) had considered , hee would not haue interdicted his Country-men or Scholars to read this Psalme . 2 But to come to the explication of this Psalme it selfe , or the meaning of the holy Ghost in it ; After many ejaculations of praiers and thankesgiving , or recitations of God's mercy , The Lord is our defence , and the holy one of Israel is our King. Then , Thou spakest in vision to thy holy one , and saidst , I have laid helpe upon one that is mighty , I have exalted one chosen from among the people : I have found David my servant , with my holy Oyle have I anointed him &c. The text upon which he made this sublime and long paraphrase following , is recorded 2. Sam. 7. 11. And as since the time that I commanded Iudges to be over my people Israel , and have caused thee to rest from all thine enemies : Also the Lord telleth thee that he will make thee an house ; and when thy dayes be fulfilled , and thou shalt sleepe with thy Fathers , I will set up thy seede after thee , which shall proceed out of thy bowels , and I will establish his Kingdome . v. 13. He shall build an house for my name , and I will establish the throne of his Kingdome for ever . I will be his Father , and he shall be my sonne . If he commit iniquitie , I will chasten him with the rod of men , and with the stripes of the children of men . But my mercy shall not depart from him , as I tooke it from Saul , whom I put away before thee . And thine house and thy Kingdome shall be established for ever before thee , thy throne shall be established for ever . According to all these words , and according to all this vision , so did Nathan speak unto David . Divers passages aswell in this Text , as in the fore-cited paraphrase in the Psalm upō it , have been literally verified ; so me in David , others in Salomon ; but exactly fulfilled according to the mysticall sence in David's seede by promise , unto whose person , and to no other , some few speciall passages according to the literall sense doe referre . The next labour is so to distinguish betwixt these severall passages , as that David and his sonne Salomon may have their due without derogation to the prerogative of David's seede by promise , who was to be , and now is both Salomon's and David's Lord. The 12 th and 13 th verses according to the most exquisite literall sense referre to David's seede , not by carnall generation , but by promise , or birth spirituall ; and yet truly verified of Salomon according to a lower degree of the literall sense ; who was David's seede by carnall generation . The establishing of Salomon's Kingdom is here indefinitely expressed without any note of Vniversalitie in respect of time ; nor was his Line de facto perpetuated , until the promised seed was spiritually conceived and made of our flesh and substance . If Salomon's Line ( as is probable ) did determine in Ieconiah ; yet this no way excludes it from being part of the literall object , verse 13. Hee shall build an house for my name , and I will establish the throne of his Kingdome for ever ; that is , so long as that materiall temple should stand , which was untill the captivitie of Babylon . The first words likewise of the 14 th v. I will be his father and he shall be my sonne , were literally and in the historicall sence meant of Salomon ; albeit exactly fulfilled in David's seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mysticall sense ; that is , Salomon , as his Father David before him , was instiled the Sonne of God , or God's first borne amongst the Princes of the earth ; and so instiled not by Court-complement , or in the adulatorie stile , but by the Spirit of God. Both their Royalties and prerogatives did beare the same proportion to all the praeeminencies of earthly Kings , which lived before them , or in their times ( especially for the perpetuity of the Kingdome ) which the portion of the first borne did beare , by the Law of God , or custome of Nations unto younger Brothers . But the later part of the 14 th verse and the whole 15 th verse , If hee commit iniquitie , I will chasten him with the rod of men , and with the stripes of the children of men , are to be understood of Salomon , and the heires of his body only ; they are not appliable to the Sonne of God made man , or to the sonne of David made King and Priest , either according to the literall or mysticall sence . The 16 th verse referres to David , and to Salomon , and their sonnes in the literall , but to Christ and his Kingdome only , in the mysticall sence , as to the true body and substance ; of which these two great Kings of Israel and Iudah and their Kingdomes , were but as briefe Maps or Terrars . The Kingdome of David's seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of Salomon his Successor in the Kingdomes of Israel and Iudah , doe differ more in substance , then the map of Germany doth from that sometimes goodly Country , now wasted with warre and famine . 3 But in all these passages before cited , there is no intimation of God's Oath for the confirmation of his promise unto David and his Seedes , but to his Seede . Yet this assurance unto his SEEDE we have in the 132 Psalme , which was composed by David himselfe , toward the later end of his reigne , or after he had brought the Arke of the Covenant unto Mount Sion , the place dedicated by this pious King for its perpetuall residence . It is a point to me very considerable , that as God did not confirme his promise of blessing to Abraham by Oath , untill Abraham had yeelded up by faith his only sonne Isaac ; so did he not give David assurance by Oath that the seede promised to Abraham should be his seede ; or that this his seede should be the high Priest of the heavenly Sanctuary , until David had first bound himselfe by sacred Oath to prepare a place for the Arke of the Covenant , an habitation for the Almighty God of Iacob : Lord remember David and all his afflictions , Psalme 132. v. 1 ! How he sware unto the Lord , and vowed unto the mighty God of Iacob ; Surely I will not come into the Tabernacle of my house , nor goe up into my bed ; I will not give sleepe unto mine eyes , or slumber unto mine eye-lids , untill I find out a place for the Lord , an habitation for the mighty God of Iacob , &c. This great service thus consecrated , and devoted by the royall Prophet : the mighty Lord ( who will not suffer a cup of cold water given to a Prophet in the name of a Prophet to passe unrewarded , ) doth abundantly recompence , not in generall only , or by equivalencie , but as before he had done Abraham's and Isaac's obedience , in kind . Thus much is implied ver . the 11. The Lord hath sworne in truth unto David , hee will not turne from it , &c. As if he had said , he will not reverse his promise , nor suffer the blessing promised to faile ; because both were confirmed by Oath . What was the Blessing promised and confirmed by oath ? Of the fruit of thy body ( or of thy belly , as the originall hath it ) will I set upon thy throne . The object of this Oath reacheth to none of David's seed , save only to him who was the promised womans seed , the fruit of the Virgins wombe ; yet were not David's sons , or the rest of his seede excluded by oath from reigning in Iudah and Ierusalem , untill time should be no more ; so it followeth ver . the 12. If thy children will keepe my Covenant and my Testimony that I shall teach them , their children also shall sit upon thy throne for ever . But these ( wee must consider ) are words of Promise , not of Oath ; and for this reason are exprest not in an absolute forme or tenour . And so must other promises not confirmed by oath , be interpreted : although the condition be not alwaies expressed , they alway imply more then a meere possibility ; a true title to the blessing promised , though not a title undefeasable . 4 But it is time to review the Paraphrase of the Psalmist , Psalme 89. upon this last and other promises made respectively unto David himself , & to his seede or sonnes . The originall occasion , whether of that Psalmist's tentations to question the truth of God's promises to David , or ( which I rather think ) of the general distrust in the discontented multitude of those times , which he did rather seek to represent then approve , was this ; Either they did not distinguish at all , or else not so well as they should , betweene the Articles unto which God did sweare , and the Articles unto which he tied himselfe by promise only . The later were alway conditionall or subject to a forfeiture or revocation upon the misdemeanour of the parties whose good it did concerne . I have found David my servant , with my holy oile have I anointed him , with whom mine hand shall be established , mine arme also shall strengthen him : The enemy shall not exact upon him , nor the sonne of wickednesse afflict him . v. 20. 21. 22. &c. All this , no good Christian can doubt , was literally and punctually meant of the sonne of Iesse . As litle question there is of the 25. v. I will set his hand in the Sea , and his right hand also in the Rivers . This , according to the literal meaning , expresseth the extents or bounds of David's or Salomon's Kingdome here on earth : For that extended from the Sidonian sea on the West , unto the diuision of Euphrates ( on the East ) into diverse channels . 5 But this promise with the blessing promised , whereof David and Salomon were fully possest , was mystically ( as hath beene observed before ) to be fulfilled in the seede of David promised by oath , whose Dominiō over this inferiour world reacheth from sea to sea , over all the rivers and corners of the earth . The 26. 27. 28. verses fall under the same rule or line . But although it were a part and a principall part of the blessing promised to David , that the Messiah should be his Seede or Sonne , yet were neither David or Salomon , nor any other of David's sonnes any part of that promise . v. 29. His seede also will I make to endure for ever , and his throne as the dayes of heaven . Thus the holy Ghost speaketh as the Apostle interpreteth the like promise ( or rather the same promise made before to Abraham ) not of David's Seed as of many , but as of one Seed , which is Christ . The Apostles Interpretation of God's promise to Abraham , ( I am not ignorant ) hath much perplexed some learned Interpreters ; but ( as was observed before ) men better versed in rules of Grammar then in mysteries of Divinitie . And many impertinent discourses for salving the truth , or supporting the strength of the Apostles inferences we may oftimes read , and sometimes heare . But the old maxime , Ex nihilo nihil fit , holds more true in this case , then in the point whereto the Philosopher applies it : A groundlesse doubt can never produce a pertinent answer , or be capable of a firme and solid resolution . Now the men which have question'd the force of the Apostles inference , did only or specially consider the grammaticall use of the word Seede ; which although it be of the singular number , yet denotes a multiplicity of persons . But the ground of our Apostles inference was from the matter or blessing promised , not from the grammaticall forme of words wherein it was expressed . He could not be ignorant , nor was hee incogitant that most promises made to Abraham and his seede , did literally referre to all his posteritie , especially to Isaac ; yet hee very well knew and considered that the promise of that seede , wherein all the Nations of the earth should be blessed , could be extended to no more then one seede , who was the promised seede of the woman . And unto this seede alone ( promised by oath unto David ) the 29. ver . before rehearsed must be confined , as is cleare from the 30. ver . where , after he had said , That his seede should endure for ever , and his throne as the dayes of heaven , hee there addes , If his children for sake my Law , and walke not in my judgments : If they breake my Statutes and keep not my Commandements , then will I visit their transgression with the rod , and their iniquities with stripes . v. 30. 31. 32. This the holy Ghost speaketh not of David's seed as of one , but of his seeds as of many . Nor is it any where said , that any or all of their thrones should endure as the dayes of heaven : For all David's children , besides that one seede , were by the Psalmist's owne acknowledgment , lyable to such visitations or censures as the Lord of Lords doth passe on other Kings and Potentates , according to their demerits at his pleasure . Nor are the visitations here mentioned to be universally taken for Fatherly corrections only , ( a slumber wherewith some , otherwise good Interpreters , have been overtaken ; ) but for true and real punishments . 6 What then , had David and his sonnes no prerogative above other Kings or Princes ? Did God make promise of no more favour and grace to David and to his ordinary seed then he had done to Saul ? If wee should thus conclude , the tenour as well of prophecies as of God's promises to David would convince us of error , and the historicall events would determine against us . For neither Salomon's Idolatrie , nor Rehoboam's Oppression ( which was equivalent to Idolatrie ) a foolish sonne of a wise Father , did utterly extinguish the promises made to David and his Successors , though Rehoboam foolishly intending the oppression of his Subjects , did impaire the blessing promised . For after both these had beene gathered to their Fathers , the Lord in mercy and in memory of his Covenant with David did often repaire the ruines which such unwise Kings , as Rehoboam , and some of his Successors were , had made in Iudah and Ierusalem ; by raising up such lights unto David as Asa , Iehosaphat , Hezekiah , and Iosias were . This preeminence or prec̄edency in God's promises , all David's lawfull Successors had over all the Nations under heaven ; that they were as God's first borne amongst the Kings of the earth ; but with this limitation or condition , quamdiu bene , aut saltem mediocriter se gesserint . Now in later generations the Kings and Princes of Iudah ( who had beene the first in God's favour ) by multiplying their owne , and making up the number of their forefathers transgressions , become the very last ; as remarkable objects of God's fearefull visitations threatned , ( Psal . 89. verses 30. and 31. ) as their godly Forefathers had beene of his blessings . And yet the forfeiture of their present estate , or of their interest in the Covenant made to David and his seede , did reach no further then to their owne persons , or to their seede according to carnall generations , as is most elegantly and punctually exprest in the verse immediately following . Neverthelesse my loving kindnesse will I not take from him ( that is , from David nor suffer my faithfulnesse to faile : My Covenant will I not breake , nor alter the thing that is gone out of my lips . v. 34. The true expression of the mystery in these words , amounts to thus much at least , and to what more , I leave it to such as have leisure and judgment to examine . However David's posteritie in future times may make a desperate for feiture of their possession in the land of Ganaan ; be excluded from all claime or title to the Kingdomes of Iudah or Israel ; though the whole race which shall issue from David or Salomon by ordinary right or Succession may be utterly extinguished or put out ; yet one thread shall be reserved inviolable from the force of the enemies sword , famine , fire , or death it selfe . This ( to my apprehension ) is the true meaning of that passasge , I will not breake my Covenant . 7 The impossibilitie here implied for disinheriting the seed of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ( as we English speake ) of cutting of the entaile in remainder to this singular seede of David , after all the residue of his posteritie either were or might have beene deprived of their crownes and dignities , or of all title to the scepter of Iudah , doth depend upon the often mentioned confirmation of David's throne and Kingdome by oath unto the seede of David by promise : So the holy spirit by whose inspiration this Psalme was penned , ( whatsoever the Psalmist intended ) most punctually expresseth v. 35. Once have I sworne by mine holinesse , that I will not lie unto David . His Seede shall endure for ever , and his throne as the Sunne before me . It shall be established for ever as the moone , and as a faithfull witnesse in heaven . 8 The emphasis of the word once in the originall ( whether Hebrew or Greek , ) is as well expressed by our English Proverb or Apophthegme , Once done and aye done , that is , so well done as it needs no correction , no amendment , or reiteration . Nor doe we read that God after the interposition of this oath first made to Abraham , and afterward renewed to David , did ever resume the like solemne Oath ; or make fuller declaration of it ; untill the seede promised was exhibited . This is that which the Psalmist means I have sworn once by my holinesse , that I will not fail David . The true expression of which phrase is equivalent to that before mentioned upon the 18 vers of the 6 th to the Hebrews . And the word in the originall is the very same with that which the Septuagint useth in the translation of this 89. Psalme . The true meaning of both places is , that not only the promise it self was irreversible , but that the blessing promised after it was once exhibited , should be exempted from all possibility of expiration or diminution . The true reasō whereof was , because this promise was confirmed by Oath & the declaration of his Oath reiterated in this Psalme , verses the 36. and 37. being before avouched . v. 3. And such reiterations in Scripture are not tautologies ●ut true characters ( as from the Scripture it hath beene afore * observed ) of the stability of the thing promised or signified . 10 The expressions in the beginning of this Psalme , and in the close , are Indices optimè moratae orationis ▪ true characters of pious humilitie and reverent devotion towards God : The intermediate passages are full of expostulatorie passions . This difference in the character perswades mee that the Psalmist did penne his owne part from the first v. to the 38. and represent the murmurings of male contents from the beginning of that verse unto 52. which is the last . Two points more there be which require a further review before we leave this Psalm ; as , first unto what former promises made to David in his life time , the oath twice mentioned by the Psalmist , doth literally referre . Our later English in the margine upon v. the 3. sends the Reader an errand , ( I must confesse not impertinent ) unto the fore-mentioned place of Samuel . 2. Chap. 7. 11. Yet an errand which that place cannot fully dispatch ; for in that place there is no mention of an Oath . Both the places cited out of the 89 Psalme literally referre unto the promise mentioned by Samuel ; but as it is confirmed by Oath upon record Psalme 132. which , it is evident was composed by David himselfe a long time after the promise avouched by Nathan in the 2. Sam. 7. and longer before the 89 Psalme was penned . The next querie worthy the judicious Readers consideration , is ; what God's Oath by his holinesse , or as the LXX Interpreters have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by my holy one doth directly signify or collaterally import . That God swearing by his holinesse did directly and immediately sweare by himselfe is not controversed ; for the Oath for its substance and essentiall object is the very same with that Oath which he made to Abraham Genesis 22. where it is said , by my selfe have I sworne ; for God's holinesse is himselfe . But for the collaterall object of this one and the same Oath I referre the judicious and moderate Reader to Calvin's exposition or resolution of this doubt thus related by Coppen in his ingenuous and learned annotations upon the 36. v. of the 89 Psalme . Per sanctitatem , id est per meipsum . Calvinus putat Deum jurasse per Templum tanquam praesentiae suae symbolum , & quoddam habitaculum . Ita Calvinus in harmonia Evangelistarum v. 17. Ch. 23. Math. Vbi principium hoc ponit & figit , non esse fas nisi per unius Dei nomen jurare ; unde sequitur , quascunque ad jurandum formulas homines adhibeant , uni Deo servandum esse suum honorem ; unde colligitur , quomodo & quatenus per Templum jurare liceat , videlicet quia sedes est & Sanctuarium Dei , sicuti per coelum , quia illic refulget Dei gloria . Deus enim se in talibus praesentiae suae Symbolis in testem & Iudicem advocari patitur , modo jus suum salvum retineat . 11 If this annotation be true and othodoxall , that when God did sweare by his holinesse , he did by way of attestation call his Temple his holy place to witnesse , I should not understand the materiall Temple as then not founded in Ierusalem , but that heavenly Sanctuary , or most holy place whereinto God's holy one , whom he would not suffer to see or feele corruption in the grave , was , after his Resurrection from the dead , to enter ; and there to remaine as our immortall Mediator and Intercessor . For so the Son of God , God blessed for ever should be as true and essentiall an object of this oth as the Father himselfe was . And this interpretation doth well accord with our Apostles expression or exposition of God's Oath to Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee did interpose himselfe , or intermediated by Oath . 12 If the allegations hitherto mentioned cannot perswade , I hope the authoritie and arguments of our Apostle will enforce the ingenuous Chtistian Reader to grant the maine conclusion in this discourse intended . The Conclusion is briefly this [ However God's Promise made without an Oath be in the assertive sence the very same with promises confirmed by Oath ; yet in the charactericall sence they much differ . ] Meere promises are conditionall and reversible ; the blessings so promised , mutable or determinable by time ; but God's Oath annexed to his Promises , is alway a character of irreversibility , and of everlasting immutability after the blessing promised be possessed , so farre as it concerns the life to come . Two places there are in the seventh Chapter to the Hebrewes very pregnant to this purpose , and which doe sufficiently authorize the fore-mentioned prenotion or received rule for interpreting all the former places of Scripture alledged , as wee have done . For after many forcible reasons to convince his Auditors that there was no such perfection in the Law or legall Priesthood , as the Patriarchs and their godly fore-fathers did hope and wait for : And that there was a necessity that both the Law and Priesthood should be changed ( which is the Subject of his discourse from verse the 10 ) hee pitcheth specially upon this verse , And in asmuch as not without an Oath he was made Priest ; for those Priests were made without an Oath , but this with an Oath , by him that said unto him , The Lord sware and will not repent , thou art a Priest for ever after the order of Melchisedech , by so much was Iesus made a surety of a better Testament . Aaron and his sons had the promise , & were authorized by expresse charter to offer sacrifice and to blesse in God's name for ever . And what more could be said ( in the assertive sence ) of our high Priest ? Or what argument can there be drawne from sacred authority that the Priesthood of Aaron should not be , that the Priesthood of the sonne of David should be everlasting and unchangeable ? The only sure ground of this inference is that mentioned by our Apostle [ because Aaron and his sonnes were made Priests ; were destinated and authorized to their function without an Oath , whereas the sonne of David was destinated and assigned to his Priesthood after the order of Melchisedech by solemne Oath interposed by him that said , Thou art a Priest for ever after the order of Melchisedech ; which words are three or foure times reiterated in this Chapter . The contents or importances of the Oath are most divinely expressed by the Apostle from v. 23. to the end of the Chapter . And they truly were many Priests , because they were not suffered to continue by reason of death , but this man ( or rather this Priest ) because he continueth for ever , hath an unchangeable Priesthood , wherefore he is able also to save them to the uttermost that come unto God by him , seeing hee ever liveth to make intercession for them , for such an high Priest became us who is holy , harmlesse , undefiled , separate from sinnes and higher then the heavens , who needeth not dayly as those high Priests to offer up sacrifice first for his owne sinnes , and then for the peoples ; for this he did once when hee offered up himselfe . For the Law maketh men high Priests which have infirmitie , but the word of the Oath which was since the Law * maketh the Sonne who is Consecrated for evermore . Christ the sonne of David was a mortall man before hee was consecrated to be an immortall Priest ; for his very death was a part of his Consecration . And after the accomplishment of his Consecration , the Priesthood of Aaron became void , as being never confirmed by Oath . For all things not so confirmed , are at the best but commensurable to time or succession ; and time it selfe shall be abolished by oath , Rev. 10. 6. Iuravit per viventem tempus non fore amplius . That opinion of some heathen Philosophers as of Hierocles concerning the endlesse succession of time or perpetuall continuance of all things according to the course of nature ( which now they hold ) is probable , did take its originall from a mistake , or misapplication of the tradition or prenotion concerning the stabilitie or everlasting condition of things confirmed by Oath . He with some others apply this undoubted rule unto things temporall or to this present world ; which holds true only of the world to come . SECT . 4. By what Persons and in what manner the Consecration of Iesus Christ the Son of God to his Priesthood was prefigured . CHAP. 21. That Iesus or Iehoshua the sonne of Nun , Zerubbabel the sonne of Shealtiel , and Iesus the sonne of Iehosadeck were speciall Types of Iesus Christ the Sonne of God , ( respectively ) as he was to be made and now is both King and Pr●est . SOme good Historians have observed that many famous Kingdomes have been ruinated or extinguished under Princes of the same name with those that first did erect or advance them . Darius the first King of that name in Persia made his Country famous , and the Persians Lords of the best part of the inhabited world . Another Darius makes Alexander famous by his mighty overthrow , and raiseth up the Monarchy of Macedon by the fall of the Persian . Augustus was the second great Caesar and the first perpetuall Roman Emperour ; and in Augustulus the very ●●le of Emperour did die ; not so much as a shadow of the Roman Empire remained after him Constantine the great did first erect the Easterne Empire , and founded the City of Constantinople ; the first of all Emperours that did publikely defend the Christian faith : Another Constantine was the last Emperour of Constantinople , leaving the Empire to the disposall of the Turke . Baldwin Compeere of Godfrey of Bulloigne in the conquest of the Holy land and after his death created King of Ierusalem , established this new King dome in peace which hee had wonne by warre : Another of the same name and race leaves the Holy land it selfe for a prey unto the superstitious Mahumetan , not repossest since his death by any Christian Prince . 2 Nor doe humane stories only ( though many besides these alleadged might be produced ) afford us instances or observations in this ranke : The visible Kingdome or Common-wealth of Israel ( taking Israel for the whole race of Iacob ) was first establish't and setled in peace by * Hosea the son of Nun , whom Moses ( upon fore-sight of this his good successe in planting the people of God in the land of their promised rest . ) * named Iehoshua , that is to say a Savior . In the dayes of Hosea the son of Elah did Israel ( as opposed unto the Kingdome of David , that is tenne Tribes of twelve ) utterly cease to be a Nation . Both King and people were led captives by Shalmanezar . King of Assyria . The Kingdome likewise or Common-wealth of Iudah did finally expire and determine under Iesus the sonne of David , but altogether through this peoples fault ; hee never ceast to be a Saviour , a greater Saviour of his people then Iesus the sonne of Nun had beene , for hee was Salus ipsa , Salvation it selfe . But his people was become so wicked , that salvation it selfe could not save them , or preserve their common-wealth from ruine . Howbeit to speake the truth , this Iesus our Lord and Saviour did rather translate the Kindome of Iudah and David from earth to heaven , then suffer it utterly to perish . He still remaines a King , and of his Kingdome there shall be no end ; though his Kingdome be not of this world , nor over Israel or Iacob according to the flesh , yet hee still ruleth in Iacob unto the ends of the world , and so shall rule world without end . This translation of the Kingdome of Iudah and David from earth to heaven , or this new erection of this heavenly Kingdome by Iesus Christ our Savior , was prefigured by onother Iesus , as lively a Type or shadow of Christ as Iesus the sonne of Nun had been . 3 For after Iudah through her riot and intemperancy had procured her bane , as her sister Samaria had done , and was carried for dead out of the dwellings wherein Iesus the sonne of Nun had first seated her ; the Lord in his all-foreseeing providence , and in signe what was after to be accomplished and fulfilled concerning the Kingdome of David , would have another Iesus , the sonne of Iehosedeck , to let Iudah after her recovery from captivity or civill death on her feet againe . So it is specified 2. Esdras . 3. Zach. 3. Haggai . 2. that at this peoples returne from Babylon into their land , Ieshua or Iesus the sonne of Iehosedeck was their high Priest , and herein a Type of Christ as hee is our high Priest and Saviour . Zerubbabel a Prince of the Tribe of Iudah , and one of David's Line ( under whose conduct this people returned safe from Babylon ) was the type of Christ as King. In respect of their deliverance from Babel , or safe conduct in the way Zerubbabel had the precedency of Iesus the high Priest , as Moses had the precedency of Iesus the sonne of Nun in respect of the peoples deliverance from Egypt . But as Iesus the sonne of Nun was God's principall instrument in planting this people in the land of promise , so Iesus the high Priest the sonne of Iehosadeck is the principall Saviour of this people after their safe returne from Babel , into their native land ; the principall type or shadow of Iesus Christ our Saviour as he is consecrated by God to be the Author of everlasting salvation . Zerubbabel the chiefe Prince of Iudah , and Iesus the sonne of Iehosadech the high Priest ( and for his time the sole successor of Aaron in his office , ) joyne both together , the one a lively type of Christ Iesus the sonne of David as he was King , the other a lively Type of Christ Iesus as hee was ordained to be our high Priest in the building of the materiall Altar , which was to be erected unto the Lord in the City of Ierusalem after their returne from Babylon . But whether of these two , to wit , Zerubbabel the sonne of David , or Iesus the sonne of Iehosedech Aaron's successor , had precedency in this great worke of erecting the Altar unto God ( the first worke of difficulty or moment to be undertaken by God's Servants upon their returne unto Ierusalem the City of God , ) were hard to determine by any rule of sacred heraldry . Ezra the scribe and sacred historian of this businesse gives Iesus the Sonne of Iehosedeck the precedency in stile , Ezra . 3. 2. Then stood up leshua the son of Iozadak and his brethren the Priests , and Zerubbabel the sonne of Shealtiel and his brethren and builded the Altar of the God of Israel , to offer burnt offrings thereon , as it is written in the Law of Moses the man of God. But in the second of Haggai verse 4. Zerubbabel the sonne of David hath the like precedency of stile . Now be strong ô Zerubbabel saith the Lord , and be strong ô Ieshua the sonne of Iosedech the high Priest , and be strong all yee people of the land , saith the Lord , and work , for I am with you saith the Lord of hoasts . 4 Yet that Iesus the Sonne of Iosedech was the more illustrious and principall ▪ Type of Iesus Christ our Saviour and Redeemer as he is the builder and founder of God's spirituall Temple , ( Gods holy Catholique Church ) is most apparent from the prophecies of Zachary , a Prophet in those times extraordinarily rais'd up by God to encourage lesus the high Priest and his fellow-Priests to goe forward in building the materiall Temple in Ierusalem , specially if we compare Zachary the third , and part of Zachary the sixt with the Prophecies of Ieremy , Chap. 23. verse 33. To begin with Zachary Chap. 3. Iesus the Sonne of Iosedesk , by progeny the sonne of Aaron is solemnly enthronized as deputy or Proxie for the sonne of David the promised and long-expected high Priest after the order of Melchisedech . This story or true legend of the installment or enthronization of Iesus the Sonne of Iosedech as in the right and interest of Iesus Christ the Sole Founder and Builder of the holy Catholique Church whereof the visible and materiall Temple of Ierusalem was but a type or shadow , is very remarkably set out unto us as in a Map. Zach. 3. The whole Chapter , as also the 2. Chap. from the 6. verse unto the end is worth our perusall as most pertinent to this argument . First Sathan , that is the adversary of Iesus the high Priest , waxed bold to resist him in the building of the materiall Temple , being encouraged thereunto partly because the remnant of ludah then returning from captivity was but as a brand pluck't out of the fire , the light whereof in the eyes of Sathan their adversary might easily have been extinguished unlesse the Lord had rebuked Sathan , as the Lord there by his Angell doth ; and his rebuke was an Authentique prohibition . Secondly Sathan was the bolder to resist this worke , because Iesus the high Priest appointed by God and encouraged by his Prophets for accomplishing of it , was for his bodily presence but weake , and would quickely have beene daunted by his potent adversary , unlesse the Lord by his Angell had rebuked and prohibited him . Thus Sathan himselfe in person resisted our Lord and Saviour after his baptisme , when hee first begun to lay the foundation of his Church and to erect the Kingdome of God , being thereto emboldened by the weaknesse of his bodily presence and appearance in the fashion of man and forme of a servant , untill the Lord himselfe rebuked him ( as the Angell in the name of the Lord did the adversary of of Ieshua ) saying , avoid Sathan , for 't is written thou shalt worship the Lord thy God , and him only shalt thou serve ; And upon this rebuke Sathan immediately left him , and the Angels came and ministred unto him ▪ Math. 4. This is the Evangelicall accomplishment of the vision which Zachary saw as in the type or map . Zach. 3. v. 1. 2. But here it will bee demanded , whether the verses following . v. 3. 4. which were literally & historically meant of Iesus the Son of Iehosedech can be applied to Iesus our high Priest , either according to the literall or mysticall sense ? Iesus ( saith the Text ) was cloathed with filthy garments and stood before the Angel , and hee answered and spake unto those that stood before him saying , take away the filthy garments from him , and unto him he said , Behold I have caused thine iniquity to passe from thee , and I will cloath thee with change of rayment v. 4. Iesus his outward habit or rayment , was sordid and unsightly , Qualem decet exulis esse , Such as well became a man as yet retainer to the house of mourning , not fully absolved from the house of his prison , or not yet admitted unto the house of his freedome . 5 This Iesus in this habit was a true picture of Iesus our high Priest whilst hee continued in the forme and conditiion of a servant , or whilst arraigned before the high Priests , or Pontius Pilat ; and although in this estate he knew no sin , yet as the Apostle saith 2. Cor. Chap. 5. v. last . He was made sinne for us that we might be made the rigteousnesse of God in him . Hee is said to be made sinne for us , because hee bare the punishment due to our sinnes . And this sinne or iniquity God did truly cause to passe from him , because our sinnes were never inherent in him , but made his by imputation only . The punishment likewise due unto our sinnes did passe from him at his departure out of this world unto his Father . The new rayments wherewith Iesus the high Priest was cloathed , are emblemes , or shadowes of that glory and immortality wherewith Iesus our high Priest since his Resurrection is invested . The faire Mitre , which was put upon Iesus the Sonne of Iehozadeck's head , was the modell of the Crowne of David which was to flourish upon Iesus the Sonne of David's head , as it is Psalme 132. v. 18. But upon himselfe shall his Crowne flourish . 6 Briefly , the protestation which the Angell in the verses following makes to Iesus the Son of Iosedech is but a renewing or repetition of the promise which God had made unto Abraham and David concerning their seede . The tenour of God's promise here renewed or repeated unto Iesus the high Priest is the same : And the Angell of the Lord protested unto Ieshua , saying , thus saith the Lord of boasts , if thou wilt walke in my wayes , and if thou wilt keepe my charge , then thou shalt also judge my house , and shalt also keepe my Courts , and I will give thee places to walk among these that stand by . These words containe as ample a patent for the temporall or legall Priesthood unto Iesus the Sonne of Iosedech and his posteritie , as David had for continuation of the temporall Kingdome in his race or progeny ; both the promises and patents were conditionall . But that there should arise an everlasting Priest , as well as an everlasting King , one in whom God's promises should not be conditionall but yea and amen , that is , absolute and irrefragable , the Prophet Zachary addes , Heare now O Ieshua the high Priest , thou and thy fellowes that sit before thee , for they are , what are they ? monstrous persons , saith our former English , or men wondred at saith the later ; Viri portendentes saith the vulgar . The Prophets meaning is that they are men set for types or signes of great matters to come . The word in the originall is the same . Ezech. 12. 11. Say I am your signe , like as I have done , so shall it be done unto them , that is , to the Princes of Ierusalem , and house of Israel ; they shall remove and goe into captivity . As Ezechiel his digging through the wall in the peoples sight , and carrying forth his stuffe upon his shoulders in twilight , with his face covered , that hee should not see the ground , was a signe or prognostication of Zedechiah's stealth or flight from the Chaldeans army which besieged him : So Ieshua the high Priest , and all his fellowes in all this action or solemnity ( specially in laying the foundation of the Altar and Temple ) were prognosticke signes or prefigurations of Iesus the everlasting high Priest , and of the spirituall Temple , ( the holy Catholique Church ) which he was to build by the ministry of the Apostles . So it followeth , for behold I will bring forth my servant the branch . For behold the stone that I have laid before Ieshua , upon one stone shall be seven eyes , behold I will engrave the graving thereof , saith the Lord of hoasts , and I will remove the iniquity of that land in one day . CHAP. 22. Of the harmony betweene the Prophet Ieremy and the Prophet Zachary concerning the man whose name is the branch : How his growth or springing up was prefigured by Zerubbabel the sonne of David : His name and title as our high Priest fore-pictured by the name and title of Iesus the Sonne of Iosedech : That he was as truly the Son of God before all time , as the sonne of David in time . THat this man whose name was the Branch was to build the Temple of the Lord ; that he was to take his investiture unto his priestly dignity by Iesus the Sonne of Iehosadech as by his proxie is apparent from the sixt Chapter of the Prophet Zachary 11. Take silver and gold and make Crownes , and set them upon the head of Ieshua , the Sonne of Iosedech the high Priest , and speake unto him saying , thus speaketh the Lord of hasts saying , Behold the man whose name is the Branch , and hee shall grow up out of his * place , hee shall build the Temple of the Lord , even hee shall build the Temple of the Lord , and he shall beare the glory , and shall sit and rule upon his throne , and he shall be a Priest upon his Throne , and the counsell of peace shall be betweene them both . 2 This place and the former are pregnant that the Servant of the Lord whose name was Zemah the Branch , whose office was to build up the Temple of God , should be a Priest , and should sit upon his Throne as Priest . But it cannot from either place be gathered ; it is not so much as intimated that hee should either be a Priest after the order of Aaron , or of Melchisedech , or of the seede of Aaron as Iesus , or Ioshua the Sonne of Iehosedech was . But as the Prophet affirmeth not , that hee was to be Priest after the order of Aaron or Melchisedech , so neither in plaine termes doth hee deny it : true , but as every Prophet of God speakes nothing but the truth , so neither doth one of them speake all the truth , or all that is requisite for us to believe concerning Iesus our Saviour . That the man whose name was the Branch , ( the same party of whom Zachary here speakes ) should not be of the seed of Aaron , or a Priest after the order of Aaron is evident from the prophecy of Ieremiah . Ier. 23. 5. uttered more then seventy yeares before Zachary began to prophecy . Behold the dayes come saith the Lord , that I will raise unto David a righteous Branch , and a King shall raigne and prosper , and shall execute judgment and justice upon the earth . In his dayes Iudah shall be saved , and Israel shall dwell safely ; and this is his name whereby he shall be called , the Lord our righteousnesse . It is plaine then out of the fore cited prophecy of Zachary , that God's servant the righteous Branch was to be a Priest : It is evident againe out of Ieremiah that he was to spring out of the seede of David , and to raigne as King over Iudah and Israel , as David had done . And these two put together will directly conclude , that this Branch of David was to be that sonne of David , concerning whom the Lord had sworne and would not repent , that hee should be a Priest for ever after the order of Melchisedech , who was both King and Priest , and by interpretation the King of righteousnesse , and King of peace : both which titles are expressely given to this Servant of God and Branch of David , the one by the Prophet Zachary , the other by the Prophet Ieremiah . 3 But is it intimated or fore-told by either of them , that he should be as truly David's Lord , as David's Sonne ? Yes , Ieremy implies this in fuller termes then David himselfe doth Psalm . 110. for David saith , the Lord said unto my Lord Adonai , not Iehovah , whereas the Prophet Ieremy tells us that the supreame style or title of this Branch of David should be not Adonai Tzadkenu , but Iehova Tzadkenu , Iehovah our righteousnesse : So that hee whom David in spirit calleth his Lord , was to be as essentially Lord and God ; as he that said unto him , sit thou on my right hand , till I make thine enemies thy foot stoole . But was he according unto this name or title prefigured or fore-shadowed either by Zerubbabel the Prince of Iudah , or by his associate Iesus the high Priest in conducting Gods people from the land of their captivity into the land of promise ? Yes there is not one title or attribute mentioned in either prophecy but it is fore-shadowed , either joyntly both by Zerubbabel & Iesus the high Priest , or severally by one of them . 4 As he is the Branch of David fore-prophecied by Esaiah . Chap. 11. 1. ( where to both these prophecies of Ieremiah and Zachary have reference , ) hee is more exquisitely prefigured by Zerubbabel then by David himselfe , or any other Prince of David's Line . The Branch which God had promised to raise up unto David almost an 110 yeares before Ieremiah had uttered his prophecies , was to grow up out of the stemme or roote of Iesse , as it is , Esay 11. 1. that is , he was to be a man of meaner parentage , then Iesse the Father of David was ; a man more unlikely to become a Prince or Ruler of God's people then David was , when hee kept his Father's sheepe : Of David's linage many after the captivity were poore , and of as meane ability as Iesse David's Father was . Zerubbabel was borne unto Salathiel in captivity and Salathiel himselfe the sonne of Ieconiah a poore captive Prince : but wh●-Salathiel was the sonne of Ieconiah's body or rather his sonne by adoption , I have no more to say then was said before . Whether this way or that way hee were his sonne , if wee consider the potency of the Chaldean Empire when he was borne , or the Chaldeans generall aversnesse from the Iewes or their jealousie of the royall race , it was more unlikely that any of David's line should be released from captivity , or be suffered to returne from Babylon unto their native land , then that Israel should be delivered from the Egyptian thraldome by Moses . But the same God which had shewed his mighty power in the overthrow of Pharaoh and his powerfull host , did as miraculously shew both his power and wisdome in the suddaine surprisall of Babylon , and overthrowing the Babylonian Empire by Cyrus . Of these two wonderfull deliverances of his people ; the later in the Prophet Ieremy his esteeme , is the greater , therefore he saith Ierem. 16. 14. 15. Behold the dayes come saith the Lord , that it shall no more be said , the Lord liveth , that brought up the children of Israel out of the land of Egypt ; but the Lord liveth that brought up the Children of Israel from the land of the North , and from all the lands whither hee had driven them , and I will bring them againe into their land , that I gave unto their Fathers . The like you may read Ierem. 23. 7. 8. Cyrus after his strange conquest of Babylon , sets Gods people free , and authorizeth Zerubbabel the next heire then left unto the Crown of Iudah , to conduct them unto Ierusalem ; there to serve their God as he in his Lawes had prescribed . But after their safe arrivall there , they are molested by their malicious enemies : the building of the City and Temple is after Cyrus his death for divers yeares hindred , untill Zerubbabel by his favour and potency with Cyrus his successors procures the revivall of the charter which Cyrus granted , and frees himselfe and God's people from further molestation by their enemies , as you may read it at large in the Booke of Ezra . So that part of Ieremiah's prophecy is verified of him , for in his dayes and by his meanes ( under God ) Iudah was saved , and Israel did dwell securely . Though hee were not in name or title a Saviour , yet is hee indeed the Saviour of his people from present distresse and danger . And thus farre this poore revived Branch of David is a true and lively Type of that Branch of David , in whom all the promises of God made unto Abraham and David were fulfilled , who was to be a Saviour not in realty only but in name or title , and called especially Iesus because hee was to save his people not from bodily distresse or captivity but from their sinnes . And as he is in this sensea Saviour , Iesus the Sonne of Iehosadech is the lively Type or shadow of him as well in office or function as in expresse name or title ; for hee being their high Priest and Aaron's successor , did make legall attonement for their sinnes , did sanctify the Temple , Altar , and their offerings , and performed all legall righteousnesse for the● insigne of greater righteousnesse , and salvation by that high Priest which was to come , whose supreame title was the Lord our righteousnesse . 5 But did either Zerubbabel or this Iesus the high Priest and his associates prefigure or fore ▪ shadow our high Priest in this royall name or title of being the Lord our righteousnesse ? Certaine it is that Zerubbabel did not , for neither his owne name , nor his Fathers , nor any of his Progenitors names since Iehosaphat's dayes had any reference to this title , nor import the thing signified by it in their grammaticall significations . But the Father of this I●shua , or Iesus the high Priest was named Iehosadech which signifies as much as the righteousnesse of the Lord , or the righteous Lord. 6 But here wee must consider that names are of two sorts . Some names agree to the things named substantially and directly . Others accidentally or in obliqu● . The former fort expresse the condition and nature of the thing named . As the name of Adam which God imposed upon the first man did expresse his nature or substance ; to wit , the red earth out of the which he was framed . So the name which Adam gave unto the first woman did truly expresse the nature and condition of the Sex , to wit , that she was made of man ; that shee was of his flesh and of his bones , so likewise is the name of Eveh a true expression of her nature , for she was the Mother and Fonntaine of life unto all posteritie . 7 Names otherwhiles though solemnely given expresse or import some circumstance or relation unto the nature or thing it selfe which they primarily and properly signifie . So Gideon was called Ierub-baal , not that ever he did plead for Baal , but in remembrance of his fathers answer unto them which had expostulated with him for cutting downe Baal's grove . 8 So Moses called the Altar which he erected . Exod. 17. 14. Iehovah-Nissi the Lord my banner . Not , thereby intending to occasion us to think , that the Altar so named was either Iehovah , or his defence , but only to import or signifie that in that place wherein hee built the Altar and at the time of this inscription , Iehovah his God had been the defender and protectour of Israel in miraculous manner against the Amalekites . So likewise when our Saviour called Simon , Cephas or Petros , the name imports not that he was either the rocke it selfe , or Corner-stone whereon Christ's Church is founded ; But only that he had some speciall reference or relation unto the rock or foundation Stone which God had laid in Sion , or which is all one that hee was the first which did solemnely confesse and acknowledg Christ Iesus to be as truly God as man. The matter or object directly signified by these words is the only true and reall Foundation of faith as Christian ; of the Catholique Church it selfe . Of this ranke or sort of names is the name Iehosadech as it was given unto the Father of Iesus the high Priest , but this doth no way import that he was either Iehovah , or a man more righteous thē other high Priests had beene ; and yet so called not by chance or out of vain ostentation of his parents , but by divine instinct or appointment of God : Or whatsoever intent his parēts might have in giving him this name , God did so direct their intentiōs , as he did Caiphas his speech to be a kind of prophecy of what was to come . We may say of Iehosadech as the Angell said of Iesus and his fellow-Priests , that hee was vir portendens , his very name and office did portend or bode that Iehovah himselfe the righseous Lord should become our high Priest . And in as much as the Sonne of Iehosadech was the first high Priest , the first of all the sonnes of Aaron that was called Iesus , that is , a Saviour , this likewise did portend or fore-shadow that the Saviour of God's people , the high Priest for ever after the order of Melchisedech , should be the son not of David only but of Iebovah the righteous Lord , or Lord of righteousnesse . And if he were to be as truly the Sonne of Iehovah the righteous Lord , as he was to be the sonne of David , then questionlesse hee was to be as truely Iehovah , that is , as truly and essentially God , as hee is truly and essentially man. For the relation betwixt the Father and the Sonne is much more strict in the Divine nature , then it can be amongst men . 9 Amongst men it will follow that if the Father be a man , the Sonne must be a man ; if the Father be mortall the Sonne must be mortall : but it will not follow that if the Father be a righteous or potent man , the Sonne likewise must be a righteous or potent man. The reason is because they are divided in substance . But in as much as the Sonne of God is of the same substance or essence with his Father , it will directly follow not only , that if the Father be God , the Sonne is God , but also that if the Father be Lord of righteousnesse , the Sonne also must be Lord of righteousnesse . Yet in as much as not Iehosadech the Father but Iesus the Sonne became legall righteousnesse or a temporall Saviour to God's people in captivity , this truly fore-shadoweth this truth unto us ; that although God the Father be as truly the Lord of righteousnesse as God the Sonne , both being of one substance , yet is Iehovah become our righteousnesse and our salvation , not in the person of the Father , but in the person of the Son. CHAP. 23. The obiection of the Iewes against the interpretation of the former Prophecy Ierem. 23. answered . In what sense Iudah is truly said to be saved , and Israel to dwell in safety by Iesus the Sonne of God and Sonne of David . YEt here the Iew will object that this prophecy is not yet fulfilled because Iudah is not fully saved , nor Israel planted in their owne land . But the Apostle hath fully answered this objection , if wee could as rightly apply his solution . All ( saith he ) are not Israel that are called Israel . Rom. 9. 6. Yet many are true Israelites indeed which are not so in name ; Nor is he a Iew that is one outwardly , but that is one inwardly . The Apostle in the same place gives us to understand , that many are Iewes or of Iudah inwardly , which are not of Iudah outwardly , or so called by name . Whosoever is inwardly or in heart that which the name of Iudah importeth , he is truly of Iudah , though not the seede of Iudah or of Abraham concerning the flesh . Now the name of Iudah or Iew importeth as much as a confessor or true professor of Abraham's faith , and every one is a true Israelite , that is so qualified as Nathaniel was , one in whose spirit there is no guile : unto all such and only unto such the Lord imputeth no sinne : and all they unto whom the Lord imputeth no sinne ; all such as truly confesse Christ to be the Sonne of God and promised Branch of David are saved by him , whether they be the somes of Iacob or of Abraham , or Gentiles according to the flesh . So that in conclusion all ludah and all Israel according to the full extent of this prophecy are saved by this Iesus : for all of them dwell in safety , they are not become afraid of themselves , but possesse their soules with patience . To become Iewes or Israelites in this sense is the first degree of salvation , and this degree they likewise have from Iesus , through whom and in whom they are to expect the accomplishment of their salvation . Christ then first saves us from our sins that are inherent in us , or ( as the Apostle speaks ) hee first sets us free from the Law of sinne by the spirit of life which is in him , and finally exempts us from the wages of sinne which is everlasting death . And thus much is contained in that fore-cited promise , Ierem. 16. and in the close and conclusion of that prophecie , Ierem. 23. concerning the saving of Iudah and Israel by the branch of David whose name or title is , The Lord our righteousnesse . Behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the children of Israel out of the land of Egypt ; but the Lord liveth which brought up , and which led the seede of the house of Israel out of the North country : The Hebrew phrase Meeretz zaponah , according to the usuall and ordinary rate of that language , signifies indeed from the North-land ; yet the originall of this signification or importance of these words , was from a conceit which the Iews , or such as had their habitation neere unto the Aequinoctiall line , had ; That those parts of the world which were more remote from the Aequinoctiall or Southerne climes were hidden from the sun , and were at least in respect of their Country , lands of obscurity and darknesse . The very prime and native signification of the originall words in the Prophet , rendred by our English from the North land or Country , is verbatim from the land of obscurity or darknesse . And whatsoever the land of Chaldea ( whereof Babylon was the chiefe City or Metropolis ) was unto others , it was unto the captive Iewes a country of darknesse , a land of obscurity ; the very shadow of death . And their deliverance from it was a true type or shadow of our deliverance from the region or land of darknesse it selfe . The full importance of the Evangellicall mystery included in the fore-cited passage of the Prophet Ieremy according to the most proper and most exquisite literall sense is expounded unto us by our Apostle S. Paul. Coloss . 1. 12. 13. God the Father ( saith the Apostle ) hath made us meete to be partakers of the Saints in light , and hath delivered us from the power of darknesse , and translated us into the Kingdome of his dearly beloved Son. 2 So that this part of Ieremie's prophecie . 23. 6. In his dayes Iudah shall be saved , and Israel shall dwell in safety , must be fulfilled in every one of us more exquisitely then it was in the whole remnant of Iudab and Israel which returned in safety from Babylon the land of their captivity unto Ierusalem , the place of their peace and rest . Every one of us must be saved from the land of darknesse , and translated into the Kingdome of light , before wee can be sure of our salvation ; before our election and salvation can be made certaine unto us . For every one of us is by nature the child of wrath ; every one of as as he is the sonne of Adam carries a Babel or masse of confusion about with him , or rather lives in it as in a walking prison . Every one of us is subject to morethen Baby lonish , to more then Egyptian slavery . Our very soules which are the light unto our bodies ; our very minds which have the same place in our soules which Goshen had in Egypt , are darkened or ( as the Apostle speakes ) are darknesse it selfe . Now to extract or draw us out of our selves , or out of that servitude unto finne in which wee were borne , or to bring us out of that darknesse which is within us , is a greater miracle a more remarkable document of God's infinite power & wisdome then the bringing of Israel out of Egypt , then the rescuing of Iudah from the captivity of Babylon were . God did make the winde and waters his instruments to overthrow Pharaoh and his hoast in the red sea : he made his Angels ministring spirits to conduct Israel in their departure thence ; but to draw us out of our selves , to extract our mindes and spirits from the dreggs of the flesh , to translate them from the powers of darknesse to the Kingdome of light , the ministry or service of Angels or other creatures did not suffice . For accomplishing this great worke the Sonne of God himselfe became a Servant . Hee that was essentially Iehovah , God himselfe did cloath himselfe with salvation as with a garment , and became a Saviour not in the appearance of an Angell ; not in our meere shape and likenesse nor in the meere forme or shape of any other creature , but in our flesh and substance . CHAP. 24. That our high Priest the Son of God did not only accomplish that which was fore shadowed by the name and title & office of Iesus the Son of Iosedech , but withall the legall rites or solemnities ; nowe of which hoe did destroy or dissolve as he did the works of the Divell , but change or advance them into better solemnities to be observed by us Christians . That his solemne accomplishment of the feast of attonement at the feast of the Passeover was prefigured in the Law , and fore-fignified by God's speciall command . THe Son of God saith S. Iohn was manifested to the end that he might destroy or dissolve the workes of the Divell . Not only the workes which hee had wrought in the nature of Adam and all his sonnes , ( the manner of whose destruction or dissolution the Reader may find discussed at large in the eighth Booke of these Cōmentaries ; ) but besides these all the solemne rites or ceremonies , whether sacrifices or other services by which the subtile enemy of mankind had enticed men unto , or retained them in obedience to his service . All these the Son of God came into the world not to change or accomplish , but utterly to abolish or destroy them . As for the Aaronicall Priesthood or legall ri●es dependant on it , these hee came not utterly to abolish or destroy , but to change or sublimate them into a better kind of service . This orthodoxall forme of words the Apostle hath taught us . Heb. 7. v. 12. The Priesthood being changed there is made of necessity a change also of the Law ; that is no destruction either of the Law or Priesthood . The false witnesses themselves which were set up to accuse S. Stephan of blasphemous words against the holy place and the Law , though willing , no question , to charge him with more then he said , yet charge him with nothing but this , We have heard him say , that this Iesus of Nazareth shall destroy this place , and shall change the customes which Moses delivered us . Acts 6. v. 14. But these malicious men with their complices and abettors did destroy the materiall Temple by turning it into a denne of theeves or murtherers , by practising these and other like workes of the Divell in it . Notwithstanding the utter destruction of this denne of theeves by these means ( the house of God ; which was the Temple whilst it continued a house of praier ) was not utterly destroyed , but rather changed or translated unto Ierusalem which is above , as the Arke of the Covenant had beene before , from Shiloh unto Sion . As for any intention utterly to destroy any custome which Moses had given them they had no pretence to accuse either S. Stephan or our Saviour , who had solemnely protested that hee came not to destroy or dissolve the Law , but to fulfill it . And none , unlesse perhaps some base Mechanicke or meaner metall man , who thinkes the matter whereon hee workes to be of all others the best , would accuse an Alchimist or ingenious Artist for wasting or destroying copper , lead , or brasse , if hee could change or sublimate them into pure gold . 2 The change or accomplishment of the best egall rites , even such as were appointed by an everlasting covenant , was more admirable then this supposed transmutation of baser metals into refined gold , can truly represent ; for , as hath been * observed before , Albeit our Saviour was no Priest after the order of Aaron , either before or after his Consecration , yet hee did most exquisitely accomplish the whole Aaronicall Priesthood , and other legall rites dependent on it by his Consecration to a more excellent , truly everlasting Priesthood . Circumcision was enjoyned under this title of an everlasting covenant , and so enjoyned under a terrible penalty ( before the Law was given by Moses ) to all the seed of Abraham throughout their generations . Was this rite or ceremony then destroyed or annihilated by the Circumcision of the Son of God ? Neither destroyed then , nor changed before his death , but at his Circumcision designed to be changed into an everlasting Covenant , and after his Resrrection and Ascention , not so properly changed as advanced into a better Sacrament or Seale of God's love unto mankind , under a stricter penalty to the contemners of it , or the undertakers for both sexes , then Circumcision had been to the Hebrew males . The Iewish Sabbath or Seventh day likewise was not so truly nullified for the substance of the precept , which was to be a commemoration of God's rest from all his workes upon the Seventh day , as clarified or purged from the droffe or dreggs of legall ceremonies ; and chang'd into the Lords day : And the Lords day besides the representation of God's rest from his workes of creation upon the Seventh day , containes a weekly commemoration of our Redemption from the bondage of finne and powers of darknesse ( represented by the thraldome of Israel in Egypt ) through the Resurrection of our Lord and Redeemer . Againe , no solemnity in all the sacred Calender of legall foasts was more peremptorily enjoyned , or strictly observed then the feast of Expiation , or Attonement ; yet was not this anniveriary feast so properly abolished as accomplished or advanced by that one everlasting attonement made once for all by the Sonne of God upon the Crosse . For albeit that attonement in respect of the sacrifice or offring , was but once made , yet the vertue or efficacy of it is not circumscriptible by time , nor interruptible by any moment or instant of time . Though hee dyed but once to make satisfaction for us , yet he liveth for ever to make intercession for us , and is a perpetuall propitiation for the sinnes which we dayly and hourely commit , and for his sake and through his propitiation , all our sinnes , who truly beleeve in him , and supplicate unto him for his intercession shall be not in generall only but in particular freely pardoned . Not doth the absolute everlasting perfection of this attonement any way prohibite us Christians to keepe a solemne commemoration of the day whereon it was made once for all . But whether this commemoration were ordained or observed by the Apostles themselves , or taken up by voluntary tacite consent of the Church after the Apostles had finished their pilgrimage here on earth , I dare not take upon mee to determine : But whether from this or that authority or example , most Christians are ready to humble themselves on the Friday before Easter , & acknowledge it to be a good day because it is the Commemoration of our Saviour's Passion and attonement made by it . And albeit this humiliation were much more ritually and severely observed by all of us then it is by some few , we should not transgresse any Law of God , nor swerve from the analogie of Christian faith , but rather accomplish the true intent and purport of the Law given by Moses for the strict observation of the day of legall Attonement . The humbling of our selves upon that day by fasting and Prayer is a like common and lawfull both to the Iew and Christian , and the representation or Commemoration of Christ's bloody Death upon that day by Communication of his Body and Blood under the sacramentall signes and pledges , is rather an accomplishment then an abolishment of the legall sacrifices , or other ceremonies of the Priest's entring into the Sanctum Sanctorum upon the tenth day of the month Tisri . A commemoration of which day the moderne Iewes to this day celebrate with foolish and phantasticke ceremonies , as by tormenting of a * cock ; especially a white one : Yet these phantasticke practices serve as an imprese or embleme of that sacred truth which wee Christians beleeve and acknowledge , as hath beene observed at large in the fift Book of Commentaries upon the Creed . Chap. 4● . Parag. 2. & 3. 4 May wee Christians then call the Friday be fore Easter our day of Attonement , or the Dominicall next after it the great Sabbath ? For assoiling this or the like Querie about the use of words , especially such as are legall , I know no fitter distinction then that plaine maxime of the Schooles , Omne maius continet in se suum minus non formaliter tamen sed eminenter : Every greater containeth the lesse of the same kind , not formally but by way of eminencie . It were no branch of untruth to say that a quadrangle is two , and that a five-angled figure is three triangles ; yet would it be a solecisme to say the one were three triangles , and the other two triangles . If wee should be directly demanded what manner of figure this or that were ; the only true and punctuall answer must be that the one is formally a quadrangle , the other a quinqangle . To deny any King of England for the time being to be Duke of Lancaster , would be censured for more then an errour or Logicall untruth ; for since the annexion of that great Dukedome to the Crowne , every King of England hath had as just and full a Title to it , as to the Kingdome it selse , or ancient Crown-lands . And yet if a Lawyer or other skilfull in drawing legall instruments should in those very Charters or donations which the royall power grants , not as King of England , but as he is Duke of Lancaster , enstile him only thus , H. by the grace of God , Duke of Lancaster &c. doe give and grant to N. omitting his royall Titles , it would be a dangerous solecisme in Law. Now the legall titles or names of feasts or of the services are so contained in the Evangelicall services and solemnities , as two triangles are in a quadrangle , or as Duke of Lancaster is in the royall Title of King of England . It is no sinne to say that the Friday before Easter is the day of our Attonement , or that the first day of the weeke on which Christ rose from the dead is the Christian Sabbath : but the more Evangelicall or royall Style is to nominate the one the Lords day rather then the Sabbath ; and the other rather Good-Friday , or feria quinta in hebdomade sancta ( that is , the fift day besides the precedent dominicall in the holy weeke ) then the day of our Attonement . The like may be said of all other Christian festivals instituted as solemne commemorations in testimony of the accomplishment of the legall rites or services by the suffrings , Resurrection , and other glorious actions of our Lord and Saviour Iesus Christ . To conclude this short digression with Erasmus his resolution of a question lesse needfull then the former , yet agitated by some as it seemes in his dayes or before him , Non hic agitab● quaestionem , An in Christum competat servi vocabulum : qui favent ejus dignitati , malunt filium dici quam servum ; quirespiciunt ejus humilitatem , & ad mortem usque obedientiam , non horrent servi vocabulum : Filii nomine magis gaudent sacrae literae , & ipse dominus patrem saepius appellat quam Dominum aut Deum suum , & tamen Paulus scribit illi susceptam formam servi , hoc est , hominis ut interpretantur quidam , nec servi modo verùm etiam servi mali & verberibus digni , quemadmodum dictus est eidem , venisse in similitudine carnis peccati . Sed absit hac de re inter conservos contentio , qui servum appellare gaudent , imitentur illius obedientiam ; quibus magis arridet filii nomen , imitentur illius charitatem ; qui utrolibet nomine agnoscunt Dominum Iesum , utrumque pro viribus exprimant . In rebus enim spiritualibus nihil vetat eundem nunc servum , nunc filium appellari . Erasmus in Psal . 85. ver . 2. 5 But seeing wee Christians affirme that our high Priest did accomplish the legall priesthood and sacrifices by his bloody sacrifice upon the Crosse , the Iew may object that however his satisfaction might be full for substance , yet it failed in congruity of circumstances , and in particular for the circumstance of time . [ O pus diei decenter fit in die suo ; ] Every worke is then well done , then better done then otherwise it could be , when it is done in its owne time or proper day : If then Christ made full attonement for all our sinnes by his owne sacrifice upon the Crosse , this sacrifice had been offered in better season upon the day of attonement which was the tenth day of the seventh month or September , then on that day wherein hee offered it , which was the fourteenth day of the first month , a day as farr different in time from the day of attonement , as one festivall day or solemnitie can be from another . The answer first in generall is that seeing our high priest was to offer but one bloody sacrifice , and that one not oftner then once ( for as his death so his sacrifice was never to be reiterated ) it was impossible hee should offer this one sacrifice ( by which all legall sacrifices and services were to be accomplished ) upon the same day , wherein all the sacrifices which did fore , shadow it were offered or performed . As impossible it was that this his only sacrifice should be offered at severall times , as in severall places . Although most in the Romish Church seeme to avouch both parts of this impossibility , yet they avouch it with this distinction or limitation that his bloody sacrifice was but once offered , and that but in one place , at one and the same time . But of this ( if God permit ) hereafter . His bloody sacrifice that Church doth grant was to be offered but once , and therefore but upon a speciall day or solemne feast , which did fore-shadow it by the proper sacrifice of that day . Now not only the annuall but all the dayly sacrifices did fore-shadow this his bloody `` sacrifice once offered for all : and all of them were `` accomplished by it . Reason , from these premisses `` may instruct us , how requisite it was that he should offer this sacrifice at that time , or upon that day on which the principall sacrifices of the Law , which most exquisitely or most lively fore-shadowed it , were offered . The services or sacrifices of other feasts were to attend or conjoyne themselves to this . Now as Ierusalem was the Metropolis of the Iewish Nation , the place wherein all the seede of Iacob wheresoever they dwelt were to present themselves , and to performe the solemnities and services of their principall feasts ; so the Passeover was the Metropolis of their solemne feasts : all other feasts had speciall reference unto it ; It did point out the time as Ierusalem did the place wherein all other legal solemnities were to be accomplished . Seeing then our high Priest was to accomplish as well the sacrifices of the pa●chall Lambe , as the services of the attonement , it was more requisite that the services usuall upon that day of attonement should yeeld unto the feast of the Passeover for circumstance of time , then the feast of the Passeover should yeeld unto it ; specially seeing our high Priest had already punctually accomplished the principall solemnitie used in the feast of attonement , in die suo upon the very feast day of attonnement , which ( * as is before said ) was the day of our Saviour's Baptisme , the day of his consecration to his prophetical function . Albeit divers bloody sacrifices were offered upon the feast of attonement , yet the principall and most publike solemnitie was the leading of the scape-goat into the wildernesse . Levit. 16. v. 20. 21. And when he hath made an end of reconciling the holy place , and the tabernacle of the congregation and the Al●ar , hee shall bring the live goat , and Aaron shall lay both his hands upon the head of the live goat , and consesse over him all the iniquities of the children of Israel , and all their transgressions in all their sinnes , putting them upon the head of the goat , and shall send them away by the hand of a fit man into the wildernesse . To accomplish the mystery of this service our Saviour was led by the Spirit into the wildernesse immediately after his Baptisme , bearing the iniquity of this people , even all the sinnes which had been confessed by Ierusalem and Iudah at Iohn's baptisme . And though he himselfe needed not to be washed and baptized as being all cleane ; yet , as heesaith himselfe , it became him to be consecrated by baptisme to this service to fulfill all righteousnesse ; and by fulfilling this part of righteousnesse in bearing the sinnes , which this people had confessed , into the wildernesse hee made a fuller attonement for Ierusalem & Iudah then any high Priest before had made . That curse wherewith Malachy had threatned the Lord would smite the earth or land of Iewry was for this time averted , by this his bloody service . 6 But as our Saviour at the time of his baptisme which was upon the day of attonement had fulfilled the mystery of the scape-goat ; so hee was to accomplish the mystery fore-shadowed by the bloody sacrifice of the paschall Lambe . To this purpose Iohn the Baptist upon his returne from the wildernesse had prophecied behold the Lambe of God which taketh away the sinnes of the world . Iohn . 1. 29. Hee had borne the iniquity of Ierusalem and Iudah by his journey unto , by his fasting and watching in the wildernesse , and from this Iohn fore-saw he was to take away or beare ( for so the originall may import ) the iniquites or sinnes of the world . He is called by Iohn and others the Lambe of God , for his innocent and spotlesse life ; yet not so much ( if at all ) with reference to the Lambes offered in the dayly sacrifices ( which were altogether without spot or blemish ) as with reference to the paschal Lambe , which was to be the choisest and fayrest of the flock : and for this reason God in his wisdome would have him sacrificed at that feast or very time wherein the paschall Lamb was stain , id est , upon the fourteenth of the first month inter duas vesperas betwixt the two evenings . Some think betwixt three of the clock , and the day-going or starre-rising . Out Saviour died a litle after three , and was brought in peace into his grave about the sun-setting , and by rest or reposall in it hath hallowed the houses of death as the paschall Lambe did the houses of the Israelites wherein it was slain , and purchased our safety from the destroying Angell , even whilst our bodies lodge within the land of darknesse or region of death . The congruity of time and other circumstances between the sacrifice of the paschall Lambe and the sacrifice of our high Priest are so manifest and so well known as they need no further comment . 7 The mystery fore-shadowed by Israel's deliverance out of Egypt ( which first occasioned the institution of the Passeover ) was so great that the Lord in memory of it did give the month wherein that deliverance was wrought , the preheminence of all the months in the year , whereas before that time the month of September , in which the feast of Attonement was celebrated , was for order of time or accompt the first , as being the season according to the tradition of the Hebrewes , and in all probability of reason , wherein the world was first created . And after the month of Abib had by God's appointment got the preeminence of all other months ; yet the month Tisri , or September still retaines the precedency in the civill accompt of the Hebrewes for matters temporall or secular . The accompt of their yeares in matters of contract or bargaine , as of morgage or purchase was alwaies to be taken from Iubile to Iubile , or from one Sabbaticall or seventh yeare to another . And the yeare of Iubile or Sabbaticall yeare did alwaies begin and end in the month of September . And as wee of this land have two accompts , the one from the yeare of the Lord , the other from the raigne of the King ; so had the Hebrewes two accompts of the yeare more distinct and certaine then ours are . The one for matters civill or secular , according to which accompt September was the first month , and March the seventh month . The other for matters Ecclesiasticall or spirituall , and according to this accompt the month of Abib or March was the first month , and September the seventh month . And because matters spirituall , or belonging to the service of God , or state of his Church were the matters which God did principally respect in the institution of his Law , therefore the month Abib or March after this peoples deliverance from Egypt , though not before , was to be accompted the prime and principall month . 8 So then albeit the feast of Attonement , and the feast of the Passeover differ as much in respect of the distance of time as any two feasts in the yeare can doe , as having just halfe a yeare betwixt them ; yet for identity of season , or congruity of other circumstances they agree the best . Both of them are in their kinds the first months , light and darknesse hold the same proportion in both . Both of them distribute day and night by equall ballance to all the inhabitants of the earth . Iohn Baptist's conception fell upon the feast of Attonement , and the solemnity of this feast was in diverse respects accomplished by our Saviour at his Baptisme or Consecration to his propheticall function . Our Saviour's owne conception was about the feast of the Passeover , and fitting it was for congruity of time that hee should finish the course of his mortall life , and accomplish all the legall sacrifices by the bloody sacrifice of himselfe upon that day , at that time wherein hee had received the first beginning of life as man ; fitting it was that he should be conceived to life immortall in the wombe of the earth upon the same day , or at that time wherein he had first been conceived in the Virgins wombe to the miseries and fraile estate of mortality . Briefly then in the alienation of preheminence , or precedency from September to March the translation of the Attonement or Expiation from the one month or the other was included and foreshadowed . The month Abib was by God's appointment made the first and principall month of the whole yeare with reference to this great worke of finall Attonement or Expiation which was to be wrought in it by the bloody sacrifice of the high Priest , in which all other sacrifices and solemnities had their end and finall accomplishment . There was no legall feast of Attonement to be celebrated after it . 9 Againe for circumstance of time it was most fitting and congiuous that the second tabernacle should be erected at the same time and season wherein the first tabernacle was erected , that the high Priest of the new testament or everlasting tabernacle should be consecrated at the same season wherein the high Priest of the Old Testament or earthly tabernacle was consecrated . Now the first tabernacle was erected and Aaron the high Priest thereof consecrated in the first month Abib , as is apparent from Exod. 40. v. 2. The tabernacle was begun to be set up upon the first day of that month , and was twelve daies in erection . Aaron was seven daies in his Consecration , but whether he was consecrated in the first seven daies of the month , or whether his Consecration begun from the eighth day and lasted to the fifteenth , is all one for congruity of circumstance between the Consecration of Aaron , and the Cōsecration of our high Priest . Sometimes it so falls out that the Evangelicall misteries begin where the legall shadowes doe end , and are as it were ushered in by them ; some-times againe the misteries fulfilled upon the same day wherein the legall services or solemnities , which fore-shadowed them , were , or ought to have been celebrated . But it is more then probable from many circumstances , Levit. 8. that Aaron's Consecration did not begin till the seventh or eighth day of the month Abid , and ended the fourteenth or fifteenth . CHAP. 25. In what respects the Consecration of Aaron and of his sonnes did especially prefigure the Consecration of the Sonne of God ; and in what respects they specially differ . That the Consecration of Aaron did in diverse respects serve as a foile to set forth the excellencie of the Consecration of the Sonne of God. COncerning the Consecration of Aaron and his sonnes you may read at large . Exod 29. Levit. 8. Their Consecration consisted partly in the sacrifices offered by Moses for them partly in other services or solemnities , either performed by them or done unto them . The Priests of the Law , even Aaron the first high Priest himselfe was to be consecrated by Moses the man of God. The high Priest of the New Testament was to be consecrated by God the Father , by him that had sworne to make him a Priest after the order of Melchisedech . Wee are not to parallel the Sonne of God and Aaron according to every part or solemnitie of their Consecration , at least we are not to compare every part or particular in kind . For in Aarons Consecration there be many circumstances which necessarily imply , presuppose , or argue such imperfections and defects either in Aaron's person , or in the sacrifices or rites by which he was consecrated , as may not so much as be imagined in our high Priest , in his sacrifice or any part of his service : But rather these imperfections in Aaron's person , in his sacrifice or Priesthood , doe serve as foiles to set forth the excellent and absolute perfection of our high Priests person , of his sacrifice , and of his Priesthood . First it was a defect or imperfection in Aaron's person , that hee should stand in neede of a sinne-offring , or of an offring of Attonement to make him capable of the dignity of legall Priesthood , or of his Consecration to it . This dissimilitude betweene the Person of the high Priest of the Old Testament and the high Priest of the New is exprest by our Apostle . Hebr. 7. 26. 27. For such an high Priest became us , who is holy , harmelesse , undefiled , seperate from sinners , and made higher then the heavens , who needeth not dayly as those high Priests to offer up sacrifice , first for his owne sinnes and then for the peoples : For this hee did once when hee offered up himselfe . 2 So farre was our high Priest from standing in need of any sinne-offring or sacrifice for himselfe , that hee himselfe became the full and perfect attonement for the sinnes of the whole world , even the sinne-offring for the high Priests themselves which yearly made attonement for the people . Againe 't was a defect or imperfection in the sacrifices by which Aaron was consecrated in that they were more then one or of diverse kinds ; for of bloody sacrifices there were three ; a bullock for a sinne-offring , and two Rammes , the one for a fire-offring or sacrifice of rest , the other the Ramme of Consecration or of filling the hand . It argues againe a greater defect in all these sacrifices , whether you take them coniunctim or divisim , in that they were to be often offered . And this defect or imperfection in the substance of these sacrifices , or in the sacrificer , or his service , the Lord sought to recompence or supply by the perfection of the number of severall times or solemnities in which they were offered . For these sacrifices were to be offered seven times . Aaron and his sonnes were to fill their hands seven dayes together before their Consecration was accomplished . Our high Priest as he had no sacrifice but one , to wit , the sacrifice of himselfe ; so was he to offer this sacrifice , or this sacrifice was to be offered but once , either for his owne or for our Consecration . And by this once offring of this one sacrifice hee did fully and absolutely accomplish whatsoever was fore-shadowed by the full number of the legall sacrifices or solemnities which were used at the Consecration of Aaron . For the number of seven is a full number , yea a number full of mysteries , and wherein the Spirit of God seemes to delight . Herein then as hath been intimated before , the high Priest of the New Testament , and the high Priest of the Old exactly agree ; that as the Consecration of the one , so the Consecration of the other was to last seven dayes . Aaron and his sonnes as you may read Exod. 29. were commanded to attend at the doore of the tabernacle seven dayes together . Our Saviour after his entrance into Ierusalem did attend the Temple five dayes together teaching and instructing the people , and in curing the blind and lame which were brought unto him . Hee was more frequent and diligent in performing those and the like acts of mercy , then Aaron and his sonnes were in offering sacrifices or performing other legall services . And having purged the materiall Temple from brothery and merchandizing , restoring it to the use of prayer , which the high Priests of the Law had turned or suffered to be turned into a denne of theeves ; having thus purged the Temple on the first or second day of his Consecration , and afterwards hallowed it by his Doctrine , by his presence and exercise of holinesse in it , hee went the sixth day into his heavenly Sanctuary , into Paradise it selfe to purifie and sanctifie it with his owne blood , to consecrate it for us , as Moses at Aaron's Consecration did purifie and consecrate the materiall Sanctuary and the Altar with the blood of Bullocks and of Rammes . Yet was not this Consecration as yet fully accomplished : the period or accomplishing of it is from the moment of his Resurrection or Reunition of his soule and body . As Aaron first , so every high Priest of the Law after him was to continue seven dayes in his Consecration , that the seventh day or Sabbath might passe over him ; because no man , as they conceive , can be a compleat Priest untill a Sabbath have gone over his head . But the Sabbath of the Lord did never so exactly passe over any high Priest in his Consecratton as it did over the high Priest of the New Testament . However it were of Aaron's it was the last day of his Consecration : it was to him indeed a Day of rest , after six dayes of labour , of watching , praying , fasting , and after hee had accomplished the workes which his Father had sent him to doe● , by the torments of his bloody sactifice , and whatsoever paines he suffered upon the Crosse . But after he had said consūmatum est , which was in the end of the sixth day , in that day whereon God first had made man , and the Son of God had now redeemed man ; his Consecration was not yet consummate , his body was to rest the Seventh day in the grave : And his soule in blisse all the Sabbath or Seventh day , and after the heavenly Sanctuary had been thus hallowed by the rest and presence of his blessed soule in it on the Seventh day , his soule and body were reunited upon the first day in the morning , at that time when the light begū to be distinguished from darknesse . And this was the time of the accomplishment of his ▪ Consecration or of his admission to the Priesthood after the order of Melchisedech . 3 So then to be seven dayes in Consecration was no imperfection in Aaron and his Priesthood , but rather a mystery to be accomplished in the Consecration of the Sonne of God. That Aaron should have his hands filled seven dayes together by Moses with the sacrifices which were offered for him , was an argument as well of his owne personall imperfections as of the imperfections of his sacrifices . Howbe it the mystery or morall implyed by the filling of the hand , was no point of imperfection ; and for this reason was as exactly fulfilled in the Consecration of ou● high Priest as in the Consecration of Aaron . The morall implied by the filling of the hand , was to signifie that Aaron did not usurp the dignity of Priesthood , or take it up ( as we say ) at his owne hand , but was hereunto lawfully and solemnly called by God , from whom hee had received whatsoever he had . The inference hence made by our Apostle is this , Heb. 5. 4. 5. No man taketh this honour to himselfe but he that is called of God as was Aaron : So also Christ glorified not himselfe to be made an high Priest , but he that said unto him , Thou art my Sonne to day have I begotten thee . Hee that had thus said unto him did likewise prepare or fit a body to him for his sacrifice , hee did not fill his hand with sacrifices or burnt offrings . 4. It was an imperfection likewise in Aaron's person or his sacrifices or in both ; his Consecration it selfe was imperfect in that his Consecration did not serve for the Consecration of his sonnes , or his Successors : all of them were to have their severall sacrifices or other solemne rites of Consecration . The perfection which this foil ▪ sets forth in our high Priest and his Consecration is this ▪ , that we are sanctified through the offering of the body of Iesus Christ once for all . Hebr. 10. 10. Every Priest standeth dayly ministring and offering oftimes the same sacrifices which can never take away sinnes ; but this man ( or rather this Priest ) after he had once offered one sacrifice for sinnes , for ever sate downe on the right hand of God , and henceforth expecting till his enemies be made his footstool . For by one offering he hath consecrated for ever them that are sanctified . ver . 11. 12. 13. 5 As many as have reaped or hereafter shall reape any benefit , either from Gods's Oath to Abraham concerning his seede in whom all the Nations of the earth were to be blessed , or from the Renewing of this Oath to David concerning his son which was to be the Dispenser of this blessing and to be made a Priest after the order of Melchisedech who blessed Abraham ; all , and every one of them are consecrated to the patticipation of this blessing by the Consecration of this our high Priest the Sonne of God. The Law ( saith the Apostle ) makes men high Priests which have infirmity , but the word of the Oath which was since the Law maketh the Sonne high Priest , who is consecrated for evermore ; and by this his Consecration wee , even all the Israel of God are consecrated by an everlasting Consecration . So saith the Apostle Revel . 1. 5. Iesus Christ the first begotten of the dead , and Prince of the Kings of the earth hath washed us from our sins in his owne Blood , and hath made us Kings and Priests ( that is Priests after the order of Melchisedech ) unto God and his Father . By this his Consecration likewise to his everlasting Priesthood we are hallowed and consecrated as Temples to our God , so saith S. Peter . 1. Pet. 2. v. 4. 5. To whom comming as to a living stone , disallowed indeed of men , but chosen of God and precious , yee also as lively stones are built up a spirituall house , an holy Priesthood , to offer up a spirituall sacrifice , acceptable to God by Iesus Christ . 5 But to take the severall bloody sacrifices which were offered at the Consecration of Aaron and his sonnes , into more particular consideration ; Albeit these sacrifices were all imperfect , not only absolutely , or in respect of our high Priest's everlasting sacrifice , but even in respect of these spirituall sacrifices mentioned by S. Peter which wee are to offer unto God ; yet were they all in their kind most perfect The best and chiefest in the whole ranke of legall or Aaronicall sacrifices ; they are as so many lineaments pourtraying in part , or fore-shadowing that body or accomplishment not of them only , but of all other sacrifices . All meet in it as so many lines in their Center . The first bloody sacrifice that was offered at the Consecration of Aaron was a Bullock . The Priests might offer no other sacrifice then this for their owne sinne-offering , because this was of all other the best , and yet in comparison of this , saith the Psalmist in the Person of this our high Priest in his affliction , I will praise the name of God with a song , and will magnifie him with thanksgiving , this al●o shall please the Lord better then a bullock which hath hornes and hoofes , that is , beginning to spread the horne and hoofe , for at that time they were most fit for sacrifice . Psal . 69. ver . 30. 31. His meaning was that this sacrifice of thanksgiving should be more acceptable unto God then the very best sacrifice of the Law ; and so it was , especially whilst offered by our high Priest , even when he offered his bloody sacrifice upon the Crosse , and after his enemies had given him vineger in his thirst to drink . For after he had uttered that pittifull Song of the Psalmist . Psal . 22. ( whether only out of his griefe or anguish , or upon other respects and intentions ) My God my God why hast Thou for saken Me , he finally commends his soule , his spirit , unto his Father in the words of the Psalmists Song . Ps . 35. Father into thy hands I cōmend my spirit ! The uttering of both these Songs in this anguish of soule argues hee lov'd his God and our God , his Father and our Father , with all his soule , with all his heart , with all his strength ; and his performance of this great Commandement , ( as the Scribe which approved his answer to the Pharisees , to the Herodians , and the Sadduces had a litle before confest , upon his answer to his Question ) was more then all whole burnt offrings and sacrifices Mat. 12. from v. 12. to 34. CHAP. 26. In what respects the Bullock offered at the Consecration of Aaron &c. and the rites of offering ●● did prefigure the bloody sacrifice of the Sonne of God , especially the circumstances of the place wherein it was offered . BVt you will aske wherein did the Sacrifice of the Bullock , which was offered for a sinne-offering or Attonement at Aaron's Consecration , or the circumstances in offering it , punctually fore-shadow the bloody Sacrifice which our high Priest offered at his Consecration , or the manner or circumstance of his offering it ? It did in circumstance at least prefigure the Sacrifice of our high Priest after the same manner or in respect of the same circumstance that the annuall sacrifices of Attonement did prefiure it ; of which hereafter . Inasmuch as the head and flesh &c. of the Bullock for sinne-offering or Attonement for Aaron at his Consecation , was to be offered or burnt without the campe , not to be burnt upon the Altar ; It fell under the same Law , and undergoes the same considerations which the annuall-Sacrifices in the feast of Attonement did . For so it is expressely commanded , Exod. 29. 14. That the flesh of the Bullock and his skinne should be burnt without the Camp , because it was a sin-offering . Now it was an universall and peremptory Law that no flesh of any Sacrifice , whose Blood was brought into the Sanctuary to make Attonement , should be eaten by the Priests in the Sanctuary . 2 It was againe a Law as peremptory , that the Priests , especially the high Priests might , ( that is , had power to ) eat the flesh of any Sacrifice whose Blood was not brought into the Sanctuary . For to this purpose Moses Levit. 10. 17. expostulateth with Aaron's sonnes which were left after the death of Nadab and Abihu . Wherefore have yee not eaten the sinne-offering in the holy place , for it is the holy of holies , and it , ( vz. the flesh of the sin-offring ) he hath given to you to beare the iniquity of the Congregation , to make Attonement for them before the Lord : Behold the Blood of it was not brought in , behold indeed you should have eaten it in the holy place as I commanded you . Aaron in his Apologie for his sonnes against this accusation of Moses , in no case questions the truth or extent of this commandement , but rather excuseth himselfe and his sonnes for not observing the purport of the Law as the case stood with them ; his two sonnes Nadab and Abihu being lately consumed with fire issuing out from before the Lord , for offering strange fire , ( which he had not commanded them ) upon his Altar . And seeing that although they had put off all the respect of the obedience of his sonnes , yet could he not put off the affection of a loving Father towards them , or suddenly cease to mourne for their untimely death ; whereas to have eaten the Sacrifices in the holy place with a sad countenance or heavy heare had been to pollute it . So that this sad and ivofull accident made the eating of the sinne-offring in the holy place unlawfull or unexpedient to him and his sonnes , which ordinarily or in case no such accident had befallen them , had not only been lawfull but necessary . But seeing the blood of the Bullock offered for Aaron's sinne-offering at his Cōsecration had not been brought into the Sanctuary , and seeing no such wofull accident or legall impediment had at this time befallen Aaron and his sonnes , it may justly be questioned what was the reason they did not eate the flesh of this their sinne-offring or Attonement ? It was a sufficient warrant unto them not to eat it because the Lord had forbidden it . Exod. 29. 14. But if it be demanded what was the reason or intent of this Law ; or rather of this particular exception from the generall Law by which they were commanded to eate it ? Some make answer that Aaron and his sonnes were not as yet compleat Priests , or Priests already consecrated , but in their Consecration only , and therefore were not comprehended under the generall Law which commanded the Priest , forbidding all others , to eate the flesh of the sinne-offering whose blood was not brought into the Sanctuary . But this reason concludes only in probability against Aaron and his sonnes , who did now attend their Consecration ; it no waies concludes against Moses who did consecrate them , who was not only permitted but commanded by God to eate of all the Sacrifices or offrings which Aaron's sonnes or Successors might lawfully eate ; yet did not Moses eate any part of the Bullock offered at Aaron's Consecration for a sinne-offring or Attonement , for God had expressely commanded it to be burnt without the Campe. Their answer therefore to that former demand , is more pertinent , who say that no high Priest , whether ordinarily called or extraordinarily , ( as Moses was for the Consecration of Aaron and his sonnes ) might eate of any sacrifice which was offered for a sinne-offring or Attonement for the Priests themselves , although the Blood of it were not brought into the Sanctuary . Of the Sinne-offrings for the people whose Blood was not brought into the Sanctuary the Priests might eate , they were to eate . 2. This commandement for them to eate of the peoples sinne-offring , argues the sinnes of the people were to be borne or taken away by the Priest . The prohibition for the Priests to eat the Sinne-offrings made for themselves , argues the sinnes of the Priest could not be borne or taken away by the Priests of the Law or their sacrifices , but were to expect a better sacrifice of a better high Priest : The legall sacrifices in the meane time were to be offered in a place prefiguring the place wherein this better Sacrifice was to be offered , a place without the gates of Ierusalem . Whiles the people wandred in the wildernesse without any setled habitation , or City to dwell in , the Sacrifice or substance of the Sinne-offring was to be consumed with fire without the trenches , or bounds wheresoever they did encampe , as Souldiers doe in the open field , neere unto the Arke of the Testament . But after the Arke had found a setled habitation or resting place in the Temple which Salomon built , the City of Ierusalem in which the Temple stood , became the Campe of Israel . And this and other like sodei●●ties and services which were commanded to be performed without the Campe whiles the people wandred in the wildernesse , were to be performed without the gates of Ierusalem , albeit the Sacrifice was to be offered in the Temple ; whence seeing our Saviour's Body was the offring for sinne or the Sacrifice of Attonement , by which the mysteries imported by all other Sacrifices , were fulfilled , it was to be consumed or brought into the dust of death in Mount Calvary , or Golgotha ; or some place without the City . So that the Apostle's argument Heb. 13. drawne from the annuall Sacrifices of Attonement , concludes as punctually for this Sacrifice of A●●onement or Sinne-offring at Aaron's Consecration We have an Altar whereof they have no right to eate which serve at the Tabernacle , for the bodies of those beasts whose blood is brought into the Sanctuary by the high Priest for sinne ( as also of those beasts which were offered for the Priests Sin-offring at the Consecration , albeit their Blood were not brought into the Sanctuary ) are burnt without the Campe. Wherefore Iesus also that he might sanctifie the people with his owne Blood suffered without the gate . Now this sanctification of God's people by Christ's Blood was their Consecration with him to be Kings and Priests , as he was now made King and Priest , that is a Priest after the order of Melchisedech , and as he himselfe saith Iohn 17. 29. For their sakes I sanctifie my selfe , ( that is , I undergoe the rites of Consecration prefigured by the Law ) that they also may be sanctified through the truth , or truly sanctified , that is after a better manner then they could be sanctified or consecrated by the legall Sacrifices , ceremonies , or services of the Law. 3 The second sort of bloody Sacrifices offered by Moses at the Consecration of . Aaron and his sons were two Rammes , the one for a burnt offring to the Lord for a sweet Savour and offring made by fire unto the Lord. Exod. 29. 18. The mystery hereby fore-signified at our Saviour's Confecration is expressed by the Apostle . Ephes . 5. 1. 2. Be yee therefore followers of God as deare Children , and walke in love as Christ also hath loved us , and hath given himselfe for us an offring and a Sacrifice to God for a sweete smelling savour . The other Ramme was to be offered as a peace offring and is called by Moses Exod. 29. the Ramme of Aaron's Consecration ver . 26. because Aaron and his sonnes were to be annointed with the Blood of it . CHAP. 27. In what respects the Ramme of the Consecration and the Ramme which God did provide for a burnt offring instead of Isanck , did prefigure the sacrifice of the Son of God. Of other speciall rites wherein Aaron at his Consecration and in the function of his Priesthood , did prefigure the Consecration and Priest hood of the Son of God. NOw if we consider the speciall references of the Aaronicall Priesthood , there could no fitter Sacrifice be offered for Aaron and his sonnes at their Consecration then the Sacrifice of Rammes ; no other Sacrifices used in the Law could be so fit an embleme or representation of our high Priest's Sacrifice at his Consecration . The points whereto the Aaronicall Priesthood ( whether during the time of their Consecration , or after Aaron and his sonnes were consecrated Priests , ) had peculiar reference , were two . The first , the solemne memorial , the commeration or reiteration of God's Covenant made with Abraham and with his seede , or the continuall acceptance of it , by performing the obedience which God required at their hands in all their sacrifices . The second was a perpetuall representation of the accomplishment of this Covenant on God's part in and by the promised Seede or Messias . God had promised by oath to Abraham that in his seede not only Abraham's seede after the flesh , but all the Nations of the earth that follow the steps of Abraham , should be blessed . And in this promise confirmed by oath it was implied , as hath beene often mentioned before , that the Sonne of God should become Abraham's seede , and that the seede of Abraham thus made the Sonne of God should be offered up to God in such a manner as God required Abraham to offer up his sonne Isaac , that is in a true and bloody sacrifice . Isaac's approach to death was a type , a figure , or representation of our Saviour's bloody death . Isaac's strange deliverance from this bloody death menaced by his Fathers outstretehed hand armed with a bloody knife , was a type or shadow of our Saviour's Resurrection from death , which God his Father had not only threatned but inflicted upon him . Now as that which Abraham intended to have done to his sonne Isaac was accomplished by God upon his only sonne , so Abraham's words to Isaack when hee intended to offer him up in bloody sacrifice became a true prophecy of our Saviour's bloody sacrifice . Isaac bearing the wood of the burnt offering upon his back , and observing his Father to cary fire in the one hand , and a knife in the other , no creature in the world besides themselves being present , moved this question , [ Behold the fire & the wood , but where is the Lamb for the burnt offring ? ] And Abraham answers , God will provide himselfe a Lambe for a burnt offering , my Sonne . Gen. 22. 7. 8. Whatsoever the naturall construction of Abraham's answer in these words might import , Abraham at this time had no other intention then to offer up his son Isaack for a burnt offering . Howbeit his words without wrong to their grammaticall construction in the originall might imply as much , and as the Hebrewes conceive , they did to Isaac's apprehension imply as much as if hee had said , [ God will provide himselfe a Lambe for a burnt offering , even thee my Sonne ; or , God will provide the● my Sonne for a burnt offering . ] And from this apprehension or construction of Abraham's words , Isaac ( as the Hebrewes have a tradition ) forthwith became willing to be offered up in sacrifice for a burnt offering , suffering himselfe to be bound upon the Altar by his Father , being able if he had been so disposed to make resistance , as being now at least 25 years of age . 2 However it were , Isaac was as willing to be offered as Abraham was to offer him . And yet Abraham's former words are more exactly fulfilled even for the present then if Isaac had been then offered upon the Altar : For though God had commanded Abraham to offer his only begotten sonne Isaac for a burnt offering , yet hee had been a burnt offering of Abraham's providing ; but the Ramme which was caught by the hornes in the thicket was a burnt offering of God's provision meerly : It was no part of Abraham's store , of Abraham's provision , fore-cast or fore-sight . The Ramme questionlesse came not thither from any neighbour place by chance ; God did provide it for a burnt offering by a manner extraordinary and miraculous . For if David would not offer a sacrifice to God of that which cost him nothing , or of that which was another mans by former possession untill he had made it his owne by a better title then by free donation , or his owne by a just price or valuable consideration , Abraham doubtlesse would not have offered a sacrifice unto the Lord of that which he might justly suspect to be the goods of another man untill he had bought it of the known owner . But knowing this Ramme to have been of God's own or meere provision by meanes miraculous or extraordinary , hee forthwith offered it for a burnt offring instead of his son . So then the League or Covenant betwixt God and Abraham is concluded and subscribed unto on Abraham's part with the sacrifice of a Ramme , and was to be continued or accepted of by Abraham's posterity with continuation of like sacrifices . The high Priests themselves who were in their ranke and order , mediators or intercessors for continuing and establishing this Covenant between God and Abraham's seede , were to be solemnely consecrated by the sacrifice of Rammes ; And in memoriall or commemoration of Isaac's deliverance from death , the Iewes did celebrate that day wherein God provided this sacrifice instead of Isaac , that was ( according to their Kalendar ) the first of September or feast of Trumpets , with the sacrifice of Rammes . But they considered not that in the words of God's oath to Abraham it was implyed that God would give his Sonne his only Sonne for such a bloody sacrifice or burnt offering as Abraham intended to have made of his sonne Isaac . They considered not that in Abraham's answer to Isaac , The Lord would provide himselfe of a burnt offering , and in the miraculous provision of the Ramme for a burnt offering instead of Isaac , it was implyed or fore-signified as well by matter of fact , as by expresse word of prophecy , that God would provide matter of sacrifice when he should offer his only Sonne after a more excellent miraculous manner , then he had now done the Ramme instead of Isaack . For seeing the Sonne of God as God could not dye , he therefore provides him a mortall body taken from the seede of Abraham , the substance of the blessed Virgin , and so unites it to his divine person , that whilst this seede of Abraham was offered in sacrifice , the Sonne of God was likewise offered , that whilst Abraham's seede was thus consecrated by bloody sacrifice , the Sonne of God was likewise consecrated to be the high Priest after the order of Melchisedech , that is , to be the Author , Donour , and Dispenser of that blessing which Melchisedech in the name of the most high God , whose Priest he was , bestowed on Abraham , and which God upon Abraham's readinesse to offer Isaac did by solemn oath bind himselfe to perform , and to performe it in Abraham's seede . The necessary consequence or abstract of which oath , as it is before manifested was this , that Abraham's seede should be that most high God in whose name Melchisedech had blessed Abraham . 3 The unusuall and unexpected fulfilling of Abraham's words to Isaac . Gen. 22. 8. Iehovah lireh , the Lord will see , or the Lord will provide himselfe a Lambe for a burnt offering , gave Abraham occasion to name that place Iehovah ●ireh , as also to a common Proverbe taken up from the name of this place , and from the event , In the Mount of the Lord it shall be seene , Gen. 22. 14. or as the originall , without straining will more naturally beare , In the mountain the Lord or Iehovah will be seene . And this Proverbe taken up upon these occasions , in whether sence or construction you list to take it , was more then a Proverbe , a true mystery or mysticall prophecy exactly fulfilled in the crucifying of our Saviour . The Lord in the Mount did see and was seene by his speciall providence when hee provided the Ramme for a sacrifice instead of Isaac . The mountaine whereon Abraham purposed to have offered Isaac , as he was commanded by God , for a burnt offering was one of the mountaines in the land of Moriah , and that ( as all interpreters agree , ) was about the place wherein Ierusalem was afterwards built ; most are of opinion that it was that part of mount Sion wherein the Temple was afterwards built , wherein the threshing-floore of Arauna stood , which David consecrated for the Altar of God. But whether it were this mountaine or mount Calvary I will not dispute . Mount Calvary likewise was in the land of Moriah , and in this mountaine Iehovah did see , and was seene , he did in this mountain provide himselfe of a Lambe for a burnt offering , he himselfe became a Lambe or visible sacrifice for our sinnes , by whose blood he himselfe , and wee in him were consecrated Priests to God the Father . The other circumstances , whether concerning Isaac or the Lambe , were visibly and remarkably accomplished in the sacrifice of the Sonne of God. Isaac did beare wood for the sacrifice up into the mountaine where Abraham intended to sacrifice him : The Sonne of God did bear the wood of the Crosse whereon he was sacrificed , at least part of it , up to mount Calvary . The Ramme which God provided instead of Isaac was caught by the hornes in the thicket of brambles or thornes ; and the Lambe of God the Sonne of God marched to his Crosse with a Crowne of thornes and brambles upon his head , as most of the Fathers and best moderne interpreters collect from the Evangelists story . For where it is said that they tooke off the purple robe and other royall ensignes wherewith they had in mockery invested him , it is not mentioned that they tooke off this Crown of thornes ; this was the thicket wherein the murtherers caught him : For as yee know he was condemned upon pretence that he affected the Crowne of David , and suffered himselfe to be entitled and saluted the King of the Iewes , and in derision of this great mystery which they understood not , they put a Crowne of thornes upon his head and crucify him in it . 4 But whilst the Princes of the earth and the Rulers take counsell against him , while the heathen-Souldiers and Iewish pepole doe rage and make a mock of him , hec that sate in the heavens laught them to scorne , what they did act in jest or scorne here on earth , he turnes into earnest and ratifies by an everlasting decree in heaven . They cloath the Sonne of God with a purple or royall robe , and bowing their knees thus they salute him , Haile King of the Iewes , unwittingly fore-prophecying as Caiphas did , as well by matter of fact as by word , that God would now annoint the Sonne of David to be that King over Sion to whom all knees should bow of things in heaven , of things on the earth , of things under the earth . They in despite and bitter scoffes wreath a Crown of thornes or brambles about his head , and fastened it on with a reede or mock-scepter , which they had put into his hand , litle considering that hee which sate in the heavens did consecrate him here by this part of his afflictions to the wearing of that everlasting Crowne of glory which David Psal . 132. had fore-told should flourish upon him whilst his enemies were cloathed with shame . ver . 18. And of this Crowne of Glory as well the royall Diadem or Crowne of David , wherein his Successors were enthronized , as the Crowne of holinesse wherein Aaron and his Successors the high Priests were consecrated , were but the shadowes or models , and so no question was the Crowne upon the Arke or Mercy-seat . And it is a point which I will commend unto the serious reader's observation , specially in the reading of the apocalyps or the Revelation , that in all or most part of the visions made to S. Iohn the Disciple whom hee loved , of Christ in his glory , he still appeares , and his appearance is still emblazoned by this Disciple , in some one or other of the robes which Aaron used at his Consecration . Sometimes he appeares with a garment downe to the foot , and girt about the paps with a golden girdle : Such were the robes and girdle of Aaron the high Priest ; and to shew that his Saints were consecrated likewise in his Consecration , his Saints or Angels appeared thus cloathed unto Iohn . Rev. 15. ver . 5. 6. And after that I looked and behold the Temple of the Tabernacle of the testimony in heaven was opened ; and the seven Angels came out of the Temple , having the seven plagues , cloathed in pure and white linnen and having their brests girded with golden girdle● ▪ Sometimes he appears with a Crown upon his head . 5 His Pallace or Kingdome likewise , his walke or verge is emblazoned or set forth by the materiall Temple , the ministerie likewise of his glorified Saints and Angels : But of this hereafter . 6 Those temporary flashes of Royall salutations and greetings which the multitude tendred unto him when hee came into Ierusalem to be consecrated , were ratified by an everlasting decree in heaven , So 't is said Revel . 7. 9. 10. And after this I beheld , and loe a great multitude which no man could number , of all Nations , and kindreds , and people , and tongues , stood before the Throne , and before the Lambe cloathed with white robes and palmes in their hands , and cried with a loud voice saying , Salvation unto our God which sitteh upon the throne , and unto the Lambe ! This was the accomplishment of the multitude's crying ▪ Hosanna to the sonne of David with palme ▪ branches in their hands , and those which thus cryed in heaven are they ( as the Angell instructs S. Iohn ) which came out of great tribulation and have washed their robes and made them white in the blood of the Lambe ; therefore are they before the throne of God and serve him day and night in his Temple , and hee that sitteth on the throne shall dwell among them . Revel . 7. 14. 15. &c. This washing of their garments in the blood of the Lambe ▪ was likewise prefigured in the Consecration of Aaron . Exod. 29. 21. Thou shalt also take of the blood , that is on the Altar and of the anointing oile and sprinkle it upon Aaron , and upon his garments , and upon his sonnes , and upon the garments of his sonnes with him , and hee shall be hallowed and his garments and his sonnes , and his sonnes garments with him . This blood wherewith their garments were sprinkled was the blood of the Ramme of the Consecration , whose blood likewise Moses as it is in the 20 th verse was commanded to take and put it upon the tip of the right eare of Aaron , and upon the tip of the right eares of his sonnes , and upon the thumbe of their right hand , and upon the great toe of their right foot and sprinkle the blood &c. This ceremony or service was literally and punctually fulfilled in the Consecration of our high Priest . The high Priest of the Law was consecrated with forreigne blood , with the blood of Rammes ; The high Priest of the New Testament was consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his owne blood , and in this blood , not only his hands , his feet or eares were sprinkled or annointed , but his whole body was annointed or bathed . For though he was alwaies internally sanctified , and though this his internall sanctification was most absolute and perfect from the wombe , yet would the Lord have him thus visibly and externally consecrated with his owne blood , that we by the same blood might be sanctified and consecrated after a better manner then Aaron was by the blood of the Ramme of Consecration . The morall implyed in sprinkling of Aaron's right eare , the thumbe of his right hand , and the great toe of his right foot is this , Our eares which are the sense of discipline , and the gate by which faith entreth into our hearts , must be consecrated and hallowed by the blood of our high Priest , that wee may , know God's will ; our hands and feet likewise which are the instruments of service are hallowed and sanctified by his blood , that we may walke in his wayes , and doe his will. Finally as both our bodyes and soules have beene redeemed by his blood , so both must be consecrated in it , and enabled by it unto his service . 7 Another ceremony or service at Aaron's Consecration was the offering up of one loaf of bread , one cake of oyled bread , and one wafer wherewith Aaron's and his sonnes hands were first to be filled , and afterwards to be burnt upon the Altar for a burnt offering , for a sweet savour unto the Lord. Exod. 29. ver . 23. 25. The mystery signified by this and the other bloody sacrifice may best be gathered from that which hath afore been said concerning the circumcision of Isaack , and of Abraham's seed , or concerning God's demanding Isaac for a burnt offering , which was then observed out of Rupertus an ancient Writer ; God did demand at Abraham's hands that he might thereby tye himselfe to give his own sonne unto Abraham and his seed . To which may now be added the testimony of S. Chrysostome in his comments upon our Saviours words to the Woman of Samarin ; Da mihi bibore , give mee to drink . The Fountaine of life sitting besides the Fountaine calls for drink , not that he was desirous to take but rather to give drink : Give me to drink , saith he , that I may make thee drink the water of immortality . I thirst after the salvation of mens soules , not that I might drink , but that I may give them salvation to drink . I imitate my Father who said to Abraham offer me up thy Sonne , thy only Sonne Isaac whom thou lovest for a burnt offering , this he said , not as if he had desired to accept Abraham's sonne , but that he determined to give his owne Sonne for the sinnes of the world , as S. Iohn saith . Chap. 3. ver . 16. In like manner God required the flesh and blood of Bullocks and of Rammes , with unleavened bread to be offered up in sacrifice unto him at the Consecration of Aaron , not that he stood in need to eate the flesh of Bulls , or bread of wheat , or drink the blood of Rammes , but that he then purposed to consecrate for us and to give unto us his only Sonne , whose flesh is meat indeed , whose blood is drink indeed , whose body is the bread of life , which commeth downe from heaven , which who so eateth shall live for ever , for he that truly eateth is consecrated by it to be a King and Priest for ever unto God the Father . CHAP. 28. A briefe Recapitulation of what hath been said in this parallel between the Consecration of Aaron and the Consecration of the Sonne of God ; the conclusion of the whole Treatise concerning it . TO recapitulate what hath been said before : The beginning of the everlasting Priesthood according to the order of Melchisedch is the determining of the Aaronicall Priesthood , unlesse we shall say as perhaps we ought , that this Priesthood with the legall rites and sacrifices did expire with the last mortall breath of him who is now immortall . 2 The everlasting sacrifice whereby he is consecrated an everlasting Priest was then accomplished , and the cessation of the Aaronicall Priesthood proclaimed when hee said consummatum est , and commended his spirit unto God. Yet is it not probable that his Consecration , or the Consecration of the everlasting Sanctuary were at the same instant accomplished . His sacred soule perfumed with the fresh odour and fragrancy of his sweet smelling sacrifice , annointed with his most precious blood into whatsoever other place it afterwards went , instantly repaired into the Holiest of Holies , into Paradise it selfe . This is the accomplishment of our Attonement , prefigured by the high Priest's entring into the holy place with blood , and the period of all sacrifices for his owne or our Consecration . 3 That the vale through which the high Priest after the order of Aaron did enter into the most holy place , should rend asunder at the very instant wherein the soule and spirit of this our high Priest did passe through the vale of his flesh rent and torne , into his coelestiall Sanctuary , was a lively embleme to all observant spectators , that hee was no intruder but called by God. And reason they had to observe this signe or accident , in that hee had promised to one of them that were crucified with him , Hedie mecum erit in Paradiso . 4 The publike solemnitie of Consecration hath ever been a speciall testimony or adjunct of lawfull calling ; and Christ's Consecration was more solemne and publique then Aaron's was . Such it was as flesh and blood could not affect ; such as nothing but filiall obedience to his heavenly Father , could have moved this our high Priest to admit , because it was to be accomplished by a lingring and a bloody death . Moses at the Consecration of Aaron is commanded to gather all the congregation together unto the doore of the tabernacle . Levit. 8. Ad tria voluit Dominus populum congregart : Primum ut pro eo sacerdos offerret , eumque expearet : Secundum , ad instituendum sacerdotem , ut sciret populus Aaron & filios ejus praefici sibi in sacerdotes & mediatores ; & de caeter● commendavit se illi . Tertione esset inter eos aliquis , qui postea sacerdotium ambiret postquam omnes sciebant Aar●nem à Deo sacerdotem institutum ▪ Oleaster . 5 For the like reasons God would have the Consecration of his Son accomplished at the Passeover , that is , as a Father speakes , at the Metropolis of Iewish feasts , the most solemne , publique and universall mee●ing that any one People or Nation in the world ever had , besides the concurse and confluence of strangers at the time of our Saviour's Passion . The manner of whose death , and the signes and wonders then exhibited , made the heathen Centurion , a man altogether ignorant of these sacred mysteries , to confesse that this Iesus , whom he had seene crucified , was the Sonne of God. But the time , the manner , and consequence of his Resurrection most directly proves as well his Priesthood , as his calling to it , to have been from God ; both more excellent then Aaron's was . 6 Wee see it experienced Numb . 16. 17. that notwithstanding the publique solemnitie of Aaron's Consecration by Moses , there wanted not such rebellious spirits then , as the world is full of now , which thought themselves altogether as holy , and as ●it to be high Priests as he . After the earth had swallowed up the principals in this conspiracy ; the ●ea●●●e●●e multitude , though ●e●●●●ed for a while with the fearefull disaster of their ring-leaders , conspire a●●esh against Moses and Aaron , and had utterly perished in this ▪ rebellion had not Aaron runne into the midst of the congregation , which sought his life , and stood with his center , as with a shield of defence , betwixt them and death . But seeing neither the fearefull examples shewed upon Coreh , Dathan and Abiram ▪ nor Aaron's late compassion towards them , when wrath was gone out from the Lord against them , and the plague was kindled amongst them , were able to quell their jealousies , or appease their murmurings , the Lord lastly made the Rodde of Levy alone inscribed with Aarons name amongst all the roddes of the Tribes of Israel , to bring forth branch , leafe , blossome , and fruit in one night ; and thus beautified with flowre and fruit , which were not to fade in so many yeares , as they had been houres inspringing , to be laid up in the Arke of the testimony , to stay the murmurings of the children of Israel , and to be as a witnesse against them whensoever they should question Aaron's calling . 7 The Tribes of Israel were never so maliciously and stubbornly bent against Moses and Aaron , as the Tribe of Levi , and Aaron's successors with their complices , were against the sonne of David ; to whom the Lord destinated the Priesthood after the order of Melchisedech by solemn oath . Though the earth did quake , and the rocks rent in sunder ; though the graves did open , and give up their dead , more desirous to swallow up these rebellious miscreants quick then to swallow up Coreh , Dathan and Abiram , as doubtlesse they had done , unlesse this Priest of the most high God had made an Attonement for them , ( saying , Father forgive them for they know not what they doe , ) yet their murmurings cease not with his life ; their malice pursues him into his grave . 8 The last and peremptory signe reserved by the wisdome of God , either to stay their murmurings , or to condemne them with Coreh , with Dathan and Abiram , unto the everlasting pit , was the causing of this Rodde of ●esse , this branch of David whom these cruell and mercilesse men had quite stript of flower , of leafe , of branch , bereft of sappe , and as it were scorcht and beaked in the fire of affliction , to recover sappe , and leafe , and flower againe , to bring forth the fruit which never shall ●●de now consecrated to be the tree of life to all the Nations , enthronized in the heavenly tabernacle , and planted at the right hand of God , untill his enemies by the rodde of his power be made his footstoole . We have seene in part how fitly that testimony of the Psalmist , Thou art my Son this day have I begotten thee , beeing understood of Christ raised from the dead , is avouched by our Apostle to prove Christs calling , his Consecration and advancement to the Priesthood here mentioned , to have been from God ; and from the event answering to the Psalmist's prophecy , and from that other testimony of Psalme 110. often mentioned , doth S. Peter cause the murmuring of the people of Israel to cease . For from the two premises Act. 2. ver . 36. he thus concludes ; Therefore let all the house of Israell know assuredly that God hath made the same Iesus whom yee have crucified both Lord and Christ ; that is as much as if he had said , both King and Priest ; by these declarations he gained three thousand soules , which otherwise had perished in their murmurings . 9 So then the day of his Resurrection is the day wherein the dignity of everlasting Priesthood is actually collated upon him , and as he himselfe testifieth , All power is given unto mee both in heaven and earth . And if all power ; then as well the power of Priesthood , as the power royall . And as high Priest he gives Commission to his Disciples to teach and baptize . The day of his Ascension or placing at the right hand of God is the day of his solemne enthronization , and immediately upon this hee sent forth the Rodde of his strength out of Sion . For by this rodde ( fore-told by the Psalmist , Psal . 110. ) we are to understand that power , wherewith his Disciples were to be endued from above , which they were to expect in Ierusalem at the feast of Pentecost . The effusion of the holy spirit , and emplanting the Law of the Gospell in their hearts upon that day or the day following wherein the Law of Moses was proclaimed , was as a proclamation to all the world , that the Priesthood was translated , or changed by this manifest translation , or change of the Law. SICT. 5. Of the Resurraction of the Sonne of God. By what Prophets it was fore-told . By what Persons or legall Rites it was fore-pictured or fore-shadowed . CHAP. 29 In what high esteeme S. Paul did hold the Article of our Saviour's Resurrection and Ascension &c. That the want of explicite beliefe to this grand Article of the Resurrection did argue rather a dulnesse or slownesse to believe the Scriptures then any infidelity , or incredulity , even in such as had seene his miracles , and had heard him fore-tell his death and rising againe untill the event did manifest unto them the truth of his former Doctrine and predictions . WHen the Doctor of the Gentiles saith , He esteemed to know nothing , amongst the great Masters of knowledge , save Iesus Christ and him crucified , this exception no way excludes the knowledge of his Resurrection from the dead , or implies that he had not the knowledge of the Article in equall esteeme with the knowledge of his Crosse . How highly soever he did esteeme both mysteries , it doth not argue that hee did rate the knowledge of his Ascention into heaven , his session at the right hand of God , or his comming thence to judge the quick and the dead one mite lower . The greatest blessing which hee could either praise God for , or pray unto him for , whether for himselfe , or for his beloved Ephesians , was the knowledge ( as he termes it ) of these grand mysteries . Wherefore I also after I had heard of your faith in the Lord Iesus and love unto all the Saints , cease not to give thankes for you , making mention of you in my praiers ; that the God of our Lord Iesus Christ , the Father of Glory , may give unto you the spirit of wisdome and revelation in the knowledge of him : The eyes of your understanding being enlightened , that yee may know what is the hope of his calling , and what the riches of the Glory of his inheritance in his Saints , and what is the exceeding greatnesse of his Power to us ward , who believe according to the working of his mighty Power , which hee wrought in Christ when he raised him from the dead , and set him at his owne right hand in the heavenly places , farre above all principalities , and power , and might , and dominion , and every name that is named , not only in this world , but also in the world which is to come . Ephes . 1. v. 15. 16. &c. But the high price of the knowledge of these mysteries , and the fervency of his prayers for attaining unto such knowledge , are more pathetically exprest . Phil. 3. v. 7. But what things were gaine to mee , those I counted losse for Christ , yea doubtlesse , and I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord ; for whom I have suffered the losse of all things , and doe count them but dung that I may winne Christ , and be found in him , not having mine owne righteousnesse , which is of the Law , but that which is through the faith of Christ , the righteousnesse which is of God by faith ; that I may know him and the power of his Resurrection , and the fellowship of his sufferings , being made conformable unto his death , if by any meanes I might attaine unto the Resurrection of the dead . 2 The considerations of these raptures of our Apostles joy and hope , occasion or rather revive the reliques of my private sorrow and griefe , even in this subject of publique joy and comfort . For the bitterest and deepest sting which wordly crosses , or multiplicitie of buisinesses , or other vexations past have left in my thoughts , is this , That my portion for many yeares in all these , ( respectively ) hath brought a necessity upon me , either not at all , or in my old and decaying daies to publish the fruits of my former labours in these great mysteries , which to my apprehension had beene well set in my flourishing and vivid yeares ; or ( to borrow an expression from a more sacred and more authentique Author ) that the children ( of my desires ) should come now to the birth when there is least strength left to bring them forth : yet was the Lord his comfort and strength who was the Author of this complaint ; and on the same Lords gracious goodnesse , my weaknesse whether of memory , judgment , or expression shall repose it selfe . As for the Articles of Christ's Resurrection and Ascention , the ingenuous Reader cannot expect , nor can I hope that I should say much which hath not been said before by many others , especially in this ripe age of learning , these being the theames or subjects of anniversary Sermons upon the solemne feasts unto which they properly belong as well in the Court , as in the Vniversities , and all other well ordered Churches throughout this Kingdome ; yet somewhat I must say concerning these two points as being ingaged to bring this long treatise concerning the knowledge of Christ and him crucified to some period . 3 The true or Christian beliefe of any Article in the Creed includes somewhat more then an opinion , more then a pious opinion or meere probability of its truth ; and the knowledge of the mysteries last mentioned , in our Apostle's meaning or expression , imports somewhat more then a meere beliefe of them ; more then such a beliefe , or the sight , or experiment of greatest miracles could produce or establish in most docile Auditors whether of our Saviour Christ himselfe , or of his Apostles ; for even the best & most docile of the Disciples or Apostles which had been ear-witnesses of his heavenly Doctrine , and eie-witnesses of all his miracles from his baptisme or temptation in the wildernesse unto his reposall in the grave , did not know halfe so much concerning the mysteries of his Crosse , of his passion , and bloody death , before his Resurrection as they did after it , nor did they so well understand so much of the power and vertue of his Resurrection it selfe , for many dayes after their experience of the truth of it , as they did after his Ascention into heaven , and the descension of the holy Ghost upon them ; by whose efficacious inspiration or operation in their hearts and soules , the knowledge of all the fore-mentioned Articles was much increased , and their beliefe of the meanest matters which did concerne Christ , much better rooted and strengthened , then it had been before his glorification : His placing at the right hand of God in his throne of majesty did crowne their former beliefe and glorious hopes with fresh joy and comfort . 4 Wherein the knowledge of Christ , and the knowledge of other subjects , whether philosophicall , or mathematicall , or in other termes , wherein the faculty of Theology and sciences properly so called agree or differ , hath been discust at large in the seventh Booke of these commentaries and in the fourth . We are then properly said to know any effect , or conclusion in sciences properly so called , or so reputed , when we discerne the true cause why it is so , and are assured that it cannot be otherwise . And we are then said to know Christ , and him crucified according to the scale of speculative knowledge , when we can discerne the sweet harmony betweene the evangelicall relations , or matters related by the Apostles concerning Christ , & the predictions of the Prophets , or prefigurations by matters of fact in the Law , or legall services , or in sacred histories . Againe as in sciences properly so called there is a regresse or knowledge of the cause by the effect , of the effect by the cause ; So there is a two-fold knowledge of Christ , the one speculative ( such as hath beene described before ) the other , which is the better , practicall or experimentall , which later is better resembled by morall philosophy then by naturall experiments , or mathematicall conclusions . 5 This experimentall knowledge of Christ , and of the mysteries whereof we treate , consists in that solid impression which the fore-mentioned speculative knowledge being liniamented in our brains doth by the finger of God , that is by his holy spirit , ingrave in our hearts , and instampe upon our affections . I must beginne with the speculative knowledge of these two Articles concerning the Resurrection and Ascention of the Sonne of God ; and conclude with the practicall or experimentall . 6 The conclusions , or declarations of these mysteries are set downe by the foure Evangelists didistinctly , and accurately both for substance , and historicall circumstances , and their severall references to former Scriptures avouched not only by them but by other of the Apostles in their canonicall writings , especially by S. Paul in his Epistles to the Ephesians , Colossians , Corinthians , and to the Hebrewes . The Evangelicall declaration of this great mystery , with the manner how the beliefe or knowledge of it was improv'd or enlarg'd , is most punctually and cleerely related by S. Iohn Chap. 20. This blessed Apostle and S. Peter did at the first believe Mary Magdalen's report more distinctly and expressely then they did the propheticall predictions . The first day of the weeke , commeth Mary Magdalen early when it was yet dark , unto the Sepulchre , and seeth the stone taken away from the Sepulchre . Then shee runneth , and commeth to Simon Peter , and to the other Disciple whom Iesus loved , and saith unto them , they have taken away the Lord out of the Sepulcher , and we know not where they have laid him . Peter therefore went forth , and that other Disciple , and came to the Sepulcher . So they runne both together , and the other Disciple did out-runne Peter , and came first to the Sepulcher . And he stooping downe , and looking in saw the linnen cloathes lying , yet went he not in . Then commeth Simon Peter following him , and went into the Sepulcher , and seeth the linnen cloathes lie . And the Napkin that was about his head , not lying with the linnen cloathes , but wrapped together in a place by it selfe . Then went in also that other Disciple , which came first to the Sepulcher , and he saw and believed , for as yet they knew not the Scripture , that he must rise againe from the dead . Such knowledge or beliefe of the Scripture as for this time S. Iohn had , was farther improved by Christ's apparition unto them upon the same day in the evening . Then the same day at evening , being the first day of the weeke , when the doores were shut , where the Disciples were assembled for feare of the Iewes , came Iesus and stood in the midst , and saith unto them , Peace be unto you . And when he had said so , hee shewed unto them his hands and his side . Then were the Disciples glad when they saw the Lord. Then said Iesus unto them againe , Peace be unto you : As my Father hath sent me , even so send I you . And when hee had said this , he breathed on them and saith unto them , receive yee the holy Ghost . Whosoever sinnes yee remit , they are remitted , and whosoever sinnes ye retaine they are retained . But Thomas one of the twelve which was called Didymus was not with them when Iesus came . The other Disciples therefore said unto him , we have seene the Lord : But he said unto them except I shall see in his hands the print of the nailes , and put my finger into the print of the nailes , and thrust my hand into his side , I will not beleeve , and after eight daies his Disciples were within , and Thomas with them : Then came Iesus the doores being shut , and stood in the midst and said , Peace be unto you . Then saith he to Thomas , Reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side , and be not faithlesse but believing . And Thomas answered and said unto him , My Lord and my God. Iesus saith unto him , Thomas , because thou hast seene me , thou hast believed , blessed are they that have not seene , and yet have believed . Vnto some it may seeme questionable in what sense , or how farre that of S. Paul is true , faith commeth by hearing , seeing S. Thomas professeth that he would not , and S. Iohn in this place of himselfe confesseth that hee did not believe one of the fundamentall Articles of Christian faith , to wit , Christ's Resurrection from the dead , untill they had seene what they had to believe : Yet if we could accurately sist the internall sense or kernell from the huske or shell of words wherein it is contained , it will inferre no more then this , that the sight of the eye or miracles seene may be an inducement or introduction unto true beliefe ; they cannot be the true ground or anchor-hold of Christian faith . Such faith must be grounded , and hope truly Christian must be pitched upon the testimony of Moses or the Prophets , or other sacred and Canonicall writings . The reason why S. Iohn did not believe our Saviour's Resurrection before he saw his empty tombe , and the linnen cloathes wherein he had been wrapped , was because before this sight he knew not the Scripture which hee had often heard read or avouched . The sight then of this or of other miracles , did but open an entrie or passage unto the true knowledge of that which hee had formerly heard . But more strange it may seeme to all of us , that two so great Apostles as S. Peter and S. Iohn , which had been for three yeares and a halfe together perpetuall auditors of such a Master as spake as never man spake , and often eye-witnesses of such workes done by him , as no man besides him could doe , should now be ignorant of that fundamentall Article of faith whereof at this day to doubt were heresie , which now to deny were infidelity : For if Christ be not risen from the dead , then the dead shall not arise , and if the dead doe not arise , then were both preaching and hearing vaine ; our faith were vaine ; both Priest and people were in a worse case then infidels ; and we Christians should be of all men most miserable . 6 Yet farre be it from us to say or think that either of these two Apostles were at this time in the state of Heretiques , or that either of their cases were no better then the cases of Infidels ; rather it would be a branch of infidelity in us to think that at this time they had no faith . The roote of their beliefe in Christ ( as in their Messias and Redeemer ) was intire and incorrupt ; the stemme of it was ●ound although untill this time it had not shut out into this particular branch of faith . This was the time wherein the actuall and expresse beliefe of Christ's Resurrection from the dead was to blossome and beare fruit even in these two Apostles . That it did now breake forth in them and bear fruit was the work of God ; that before this time it should keepe in and be in some sort snipt , was the ordinance and dispensation of the same God : for if the knowledge of our Saviour's Resurrection had beene as expresse , as explicite , and distinct before his death , as it was after his rising from the dead , neither had their love either been so hearty in it selfe , or so manifest to themselves , nor their faith so lively and cheerfull as in the issue both did prove : The heartinesse of their love unto him whilst hee lived was manifested even unto themselves , by their sorrow for his death , which doubtlesse had beene much lesse , if in the interim they had actually and expressely believed to have seene him againe within three dayes . The strength , the livelyhood , or cheerfulnesse of their faith was truly manifested and experienced in their joyfull entertainment of the glad tidings which were brought unto them by Mary Magdalen , and whereof their outward senses were in part witnesses . Their joy could not have been so great , nor their embracement of his Resurrection so cheerfull and hearty if it had been expressely and confidently expected by them . It was by so much the welcomer , by how much the accomplishment of it was lesse thought on . 7 But were these two great Apostles altogether without blame , in that before this time they knew not the Scripture that Christ was to rise from the dead ? They might be more capable or worthy of blame , then we to lay any blame upon them ▪ wherefore not to pronounce what I think of them , much lesse to determine any thing concerning them , I must make bold to be the Reader 's remembrancer of that which our Saviour himselfe immediately after his Resurrection said unto two of his Disciples which did doubt of the truth of it , albeit they had heard it in a sort testified , the story is Luk. 24. 22. 23. Gertaine women of our company ( say those two Disciples which went with our Saviour to Emmaus ) made us astonished , which were early at the Sepulcher . And when they found not his body they came saying , that they had also seene a vision of Angels which said that he was alive ; And certaine of them which were with us went to the Sepulcher and found it even so as the women had said , but him they saw not . Then hee said unto them , O fooles and slow of heart to believe all that the Prophets have spoken . Ought not Christ to have suffered these things , and to enter into his glory . How farre S. Peter and S. Iohn were lyable to this censure of the supreame Iudge that I leave for him to determine . S. Iohn from this time did expressely believe Christ's Resurrection . So did not S. Peter till afterwards , if we may believe the collections of cardinall * Tollet upon this place . 8 The point , which from our Saviour's words unto these Discipels , Luk. 24. and from our Evangelist's confession of himselfe in the 9. ver . of the 20. Chap. I would commend unto the Reader 's consideration , is this , that our Saviour's Resurrection from the dead was fore-signified and might haue beene fore-knowne , not from one or two places of Scripture only , but from many ; from the current of that which Moses and the Prophets had written . So it followes Luk. 24. 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himselfe . And when S. Iohn saith that the Disciples as yet knew not the Scriptures , this is more then if hee had said that they knew not the Scriptures that hee must rise againe from the dead . The phrase imports as much , as if the whole drift and scope of Scripture was to fore ▪ shadow , setforth , or exemplifie the power and vertue of Christ's Death , and Resurrection from the Dead . CHAP. 30. That the Death and Resurrection of the Sonne of God was aenigmatically fore-told in the first promise made to our Father Adam , and our Mother Eve. That his Resurrection was exquisitely prefigured by Isaac's escape from death ; and the Propagation of his Kingdome after his Resurrection , by the strange increase , or multiplication of Isaac's seede . A parallel betwixt our Saviour and Ioseph in their affliction and exaltation . THe truth of our Saviour's Resurrection is necessarily though but aenigmatically included in the first promise made to mankind . Gen. 3. ver . 15. And I will put enmity betweene thee and the woman , and betweene her seede and thy seed ; it shall bruise thy head and thou shalt bruise his heel . This sacred oracle , as hath been to diverse purposes before observed , includes a literall , and an emblematicall ormysticall sense . To the present purpose , by the heele of this womans seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of the ancients understand the Humanity of our Saviour , and not amisse , so it doe not point out the similitude too precisely . The warrantable punctuall meaning of the place is thus ; As a bruise in the heele to an ordinary man is not deadly , so neither was death it selfe unto our Saviour , because he was God as well as man , and by the vertue of his divine power , could as easily recover life againe after he had been put to death , as a strong body , whose vitall or internall parts are whole and sound , can recover health after some bruise in the heele , or other infirmity in his outward or extream parts ; but so could not Saran recover the blow which our Saviour by his Sufferings gave him in the head ; hee hath been ever since diminuti capit is deprived of his wonted power , and dispossessed of such as were before his captives : So saith our Saviour . Ioh. 12. ver . 31. Now is the judgment of this world , now shall the Prince of this world be cast out ; And I if I be lift up from the earth , will draw all men unto me . And his drawing of men unto him was a drawing of them out of Satan's bondage and dominion . So that Lucifer , as wee may hence gather , had a two-fold fall , The one from heaven or his sear of Angelicall glory , when hee sought to be like God his Creator : The other from his power or dominion over this inferior world or morrall men ; And this befell him by seeking to make the Sonne of God more miserable than other men , by attempting to have him lifted up upon the Crosse , as the brasen Serpent was in the wildernesse . The same nailes that nailed our Saviour's feete to the Crosse did pierce the old Serpent's head . In briefe , Christ was to crush the old Serpent's head by conquering death , and death could not be fully conquered but by dying . So that when it offered it selfe unto our Saviour , he was to meete with it , and to fight with it , not a farre off , but hand to hand , yea to close with it , and to receive the utmost force and power of it in every part . Not thus throughly to have tasted it , had beene to eschew it , or to have fled from it , not to have conquered it : But thus to abide the extremity of it , to receive the full dint of all the blowes that death and hell , or all the powers of darknesse could reach mortality ; and yet to put all off , or rather to redouble their forces upon themselves was truly to subdue death , and him that had the power of death . This is our Apostle's inference . Heb. 2. ver . 14. For asmuch then as the children are partakers of flesh and blood , He also himselfe likewise tooke part of the same , that through death he might destroy him that had the power of death , that is , the Divell . 2 Our Saviour , as some of the ancients have wittily said , did as it were bait his divinity with his humanity , that hee might catch Satan in his owne net , or with his owne hook . Satan being by nature an immortall spirit , did take upon him the bodily shape of a Serpent to beguile the first woman ; and our Saviour being the eternall Spirit and Sonne of God did take our flesh ( that is , the womans seed ) upō him , thereby to deceive or intrappe the great Tempter . For unlesse the Godhead had been invested with the weaknesse of mortall flesh , the old Serpent would not have so desperately adventured his sting or teeth upon the Godhead as he did . But whilst he sought to swallow the bait of his flesh , hee hath lost his sting , hee hath broken his teeth , and spoiled his jawes by medling with the Godhead . 3 ▪ But more plainely by much was our Saviour's Resurrection , and victory over death fore-pictured by Isaac's narrowescape from death . Gen. 22. 9. The Altar was built on purpose for him , the wood was couched , and Isaac fast bound upon it ; the knife was in his Father's hand , whose arm was stretched forth to strike him : But God by his Angell , and a voice from heaven delivers him from this imminent danger , as it is v. 11. 12. This only Son of Abraham , this child of promise , the only hope , or pledge of that promised seede which was expected from the beginning , was to come thus neere unto death , and yet to be delivered from it , that the faith of Abraham concerning the Death and Resurrection of Christ the promised seed , might be tried ; or rather that by his triall , our Saviour's Death and Resurrection might be truly represented or fore-pictured by Isaac's danger and delivery : So saith the Apostle Heb. 11. 17. 18. 19. By faith , Abraham when he was tried offered up Isaac , and he that had received the promises offered up his only begotten Sonne ; of whom it was said , that in Isaac shall thy seed be called : Accounting that God was able to raise him up even from the dead ; from whence also he received him in a figure ; to wit , of the Re●urrection of Christ , or the promised seed . 4 The later part of this promise belongs meerly and properly unto Christ , in whom alone it could be fulfilled . For the more in number Abraham's children according to the flesh were , before the promised seed did come ; and the greater their temporall prosperity , or happinesse were , the worse it must needs goe with other Nations or kindreds of the earth . If the Messias , or promised seed should have erected such a temporall Kingdome here on earth , as the Iewes expected , the Nations of the earth could not have beene blessed in him , as God promised by Oath to Abraham : for it is no part of happinesse , but rather misery to have the Iewes , or seed of Abraham according to the flesh for their Lords and Masters . 5 Notwithstanding the former promise was in part fulfilled in the mighty increase of Abraham's posterity by Sarah , this was a pledge of the later part which was to be fulfilled in Christ . Through faith ( saith the Apostle ) Sarah received strength to conceive seed , and was delivered of ac●ild when shee was past age , because shee judged him faithfull who had promised . Therefore sprang there even of one , and him as good as dead , so many as the starres of the ●kie in multitude , and as the sand which is by the Sea ▪ shore , innumerable . Heb. 11. v. 11. 12. 6 It was one of the great wonders of the world , that from a woman that had been barrentill after fourscore yeares of age , there should proceed above six hundred thousand men within lesse thē four hundred yeares . ) Th●miracle notwithstanding had been lesse , if her children had been more ; but she brought forth no more sonnes then Isaac : and this mighty Nation did spring from Iacob , who was but one branch of Isaac ● Sarah was as good as dead when she conceived Isaac , and Isaac himself was at death's doore before he gave life to others . So powerfull is God to raise strength out of weaknesse , and to make the barren a fruitfull Mother of many children . How beit this wonderfull increase of Sarah's or Isaac's posterity was but a shadow , a draught , or mappe of that great miracle which was to be exhibited in the promised seed . More admirable it was that the blessed Virgin should beare a Sonne , then that Sarah should conceive . More strange and miraculous that Christ being put to death should become the Father of more people then Isaac had beene . Yet this wee see hath God performed : For since his Resurrection hee hath begotten more sonnes to God throughout the Nations then all the children of Abraham or Isaac according to the flesh . 7 This miraculous birth of the Church , and this mighty increase of her children , the Lord did as it were point out to future ages , in the fore-mentioned increase of Sarah's posterity ; that the world might know the body or substance when it should appeare , by the picture which hee had made of it . And that Abraham's posteritie according to the flesh might stedfastly believe the spirituall promise by the temporall pledge ▪ Of which pledge every one of them was a part . 8 To this end and purpose saith God himselfe by his Prophet Esay . Chap. 51. v. 12. He or ken to mee yee that follow after righteousnesse , yee that seeke the Lord : Looke unto the Rock whence yee are hewen , and to the hole of the pit whence yee are digged . Looke unto Abraham your Father , and to Sarah that bare you , for I called him alone , and blessed him ▪ and in creased him . 9 It was more remarkably true of us Chrstians , ( whether the poore remnant of the sonnes of Abraham according to the flesh which were converted , or of us Gentiles the seed of Iaphet , ) then it was of the Israelites , which were borne in Egypt . Wee ▪ were not the greatest but the least of all people or Nations . It was not our owne wit or strength ▪ made us so great a Nation as we are : But the Lord our God which loved Abraham , loved us in Christ , and bestowed the blessing of Isaac in fuller measure upon us . It was his power , his love and wisdome , that did thus multiply and increase us . The Rock whence we were hewen , and the hole of the pit whence we were digged was our Saviour's grave . After his death saith the Evangelist S. Luke Chap. 23. v. 52. 53. Ioseph of Ari●●t 〈…〉 t to Pilat and begged the body of Iesus , and tooke it downe and wrapped it in linnen , and laid it in a Sepulchre that was hewen in stone wherein man never before was laid . 10 This Rock was the quarrie , out of which the whole Church of God , which is now spread farre and wide over the face of the whole earth , was digged . Our Saviour's Resurrection from the dead was the first opening ▪ of it : And by vertue ▪ of his Resurrection , such as were dead in sinnes and trespasses ▪ such as without it should have consumed to dust in the grave , are become living stones , even Pillars in the house of God ; Abraham's children according to pro●●se ▪ for out of stones hath God raised up children ante Abraham . 11 This Application of the Type is warranted by the Prophet Esay . Chap. 53. v. 8. Hee was taken from prison , and from judgment , and who shall declare his generation ? What generation did the Prophet meane● The eternall generation of the son of God ? So indeed some of the ancients have interpreted this place , and too many moderne interpreters have herein followed them . But this were to runne-counter upon the Text. No print or footstep of the Prophet's progresse in this Chapter , no literall circumstance , or meaning doth lead , or direct us this way , but the contrary ; to wit , to his generation or off-spring ; to such a generation , but farre more ample , as the Israelite● were of Abraham , for so it followeth in the Prophet , Hee was out off from the land of the living , for the transgression of my people was hee striken ; And hee made his grave with the wicked , and with the rich in his death , because he had done ●●●●●lence , neither was any deceit in his mouth , and ver . 10. When thou shalt make his soule an offering for sinne , he shall see his seed , hee shall prolong his dayes , and the pleasure of the Lord shall prosper in his hand ▪ He shall see of the travell of his so●le and be satisfied , by his knowledge shall my righteous servant justifie many , for he shall be are their iniquities . v. 10. 11. They whose iniquities he did beare and whom hee justified , are his seed , or that Generation whereof the Prophet doth speake . Vnto this purpose our Saviour himselfe doth speak . Ioh. 12. ver . 23. 24. When Andrew and Philip came unto him ( a litle before his Passion ) and told him certaine Greekes desired to see him , he answered them saying , The houre is come that the Sonne of man should be glorified ! Verily , verily , I say unto you except a corne of wheat fall into the ground and die it abideth alone , but if it die it bringeth forth much fruit . 12 In respect of this his Resurrection out of the grave , he is called the first begotten from the dead ; for the Father of whom hee was begotten before all worlds , from all eternities , did now beget him as man unto glory and immortality . According to his first birth as man by the blessed Virgin , he was truly called the seed of Abraham , the sonne of David . According to the second birth or begetting him from the grave he is called the Father of the world to come ; and as man , the Father of Abraham , the Father of David , yea , and of Melchisedech himselfe who blessed Abraham . For the life of glory and immortality doth descend to all that ever shall be partakers of it , from the man Christ Iesus now possest of glory and immortality , as truly and really , as his mortality or life in the flesh did descend from Abraham , from David , or from his Mother the blessed Virgin. 13 Isaac ( as all have knowne it ) was the true picture , and shadow of our Saviour's death and deliverance from it . The mighty increase likewise of Isaac and Iacob's seed was the embleme or pledge of our Saviour's seed or generation which cannot be numbred or declared . 14 But the circumstances of our Saviour's selling , of his betraying , of his cruell persecutions by Priests and people , the ungracious offspring of Israel or Iacob , the whole legend of his humiliation unto death , and exaltation after his Resurrection , are more exactly fore-shadowed by the cruell persecutions of Ioseph procured by his brethren ; by his calamitie , and advancement in Egyyt . Their persecutions by the sonnes of Iacob doe in a manner parallel themselves . Both of them were sold by a Iudas more for hope of gaine then desire of blood on their parts that sold them . 15 The pit whereinto Ioseph's brethren cast him , as also the pit or dungeon wherein hee lay in fetters after his comming into Egypt , were true pictures of our Saviour's grave , or of the pit whereinto his soule descended : So was Ioseph's deliverance out of them , a true shadow or resemblance of Christ's Resurrection . Ioseph's high advancement by Pharaoh an exquisite Type or mappe of our Saviour's glorious Kingdome after his Resurrection or birth from the dead ; so Ioseph complains unto Pharaoh's butler . Gen. 40. v. 15. I was stollen away out of the land of the Hebrewes , and here also have I done nothing that they should put mee into the dungeon . 16 The whole story of Ioseph's depression and advancement is set downe . Psal . 105. v. 17. 18. 19. 20. 21. 22. He sent a man before thē even Ioseph , who was sold for a servant , whose feet they hurt with fetters , He was laid in iron until the time that his WORD came , the WORD of the Lord tried him . The King sent and loosed him , even the Ruler of the people , and let him goe free . Hee made him Lord of his house , and Ruler of all his substance ; To bind his Princes at his pleasure , and teach his Senators wisedome . 17 A more expresse draught or mappe as well of our Saviour's humiliation as of his exaltation is Gen. 39. ver . 20. 21. and Gen. 41. ver . 39. Instead of the prison or dungeon wherein Ioseph lay , he is raised to the highest place in the Kingdome under Pharaoh : Thou shalt be over my house ( saith Pharaoh to Ioseph ) and according to thy word shall all my people be ruled , only in the throne will I be greater then thou . See I have set thee over all the land of Egypt , and without thee shall no man lift up his hand or foot in all the land of Egypt : So was our Saviour after his Resurrection made chiefe Ruler over the house of God. Every house is builded by some man ; But he that built all things is God. And Moses verily was faithfull in all his house as a servant , for a testimony of those things which were to be spoken after ; but Christ as a Sonne over his owne house , whose house are wee . The amplitude of Christ's Kingdome as man foreshadowed by Ioseph's advancement under Pharaoh over all the land of Egypt , is described . Psal . 2. ver . 10. specially Psal . 8. ver . 5. 6. Thou hast made him a litle while lower then the Angels , and hast crowned him with glory and honour . Thou mad'st him to have dominion over the workes of thy hands , thou hast put all things under his feete . Yet saith the Apostle 1. Cor. 15. 27. It is manifest that hee is excepted which put all things under him ; And when it is said , that he sits at the right hand of God untill his enemies be made his footstoole , it is included , that hee at whose right hand hee sits , is in throne or seate of dignity above him . Againe , Ioseph , instead of the iron wherein he was bound , hath the Kings ring put on his hand : Instead of his ragged or squallid weeds hee is arayed in a vesture of fine linnen or silke : Instead of his fetters and bonds hee hath a golden chaine put about his neck : All these ornaments bestowed on Ioseph as the ancient and learned well observe , were but resemblances of those glorious endowments wherewith our Saviour's Body or Humanitie hath since his Resurrection been invested . 18 Ioseph was placed by Pharaoh in the second charriot , and he made them cry before him Abrech , that is as much as to say , Lord or King , to whom bowing of the knee was due . All this and whatsoever more was done to Ioseph is but a model of that honour which , as our Apostle tels us , God hath commanded to be given to Christ . Wherefore God hath highly exalted him , and given him a name which is above every name , that at the name of Iesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that every tongue should confesse , that Iesus Christ is Lord , to the glory of God the Father . Philip. 2. verses 9. 10. 11. Let all the house of Israel know assuredly , that God hath made that same Iesus , whom yee have crucified , both Lord and Christ . Act. 2. 36. CHAP. 31. Shewing the concludency of the allegations used by the Apostles S. Peter and S. Paul to prove the truth of Christ's Resurrection ; and in particular of the Testimony Psal . 2. Thou art my Son this day have I begotten thee . NOt to repeat other Types or propheticall testimonies of Christ's entrance into immortall glory by the sufferings of death , of which the Reader may find plenty as well in Postillers as Commentators , nor to dilate upon such generall testimonies , whether meerly typical or propheticall , or typically propheticall as have been heretofore handled in the seventh and eighth Booke of these Comments upon the Creed , as that of Psal . 82. &c. I make no question but those testimonies out of the Psalmes or Prophets which are avouch'd to this purpose by the Apostles themselves , specially by S. Peter and S. Paul were expounded by our Saviour himselfe unto the two fore-mentioned Disciples which did accompany him unto Emmaus 2 Now the testimonies most insisted upon by the Apostles , as well for convincing the Gentiles , as the Iewes , are specially three , that of Psal . the 2. Thou art my Sonne this day have I begotten thee , and Psal . the 6. Thou wilt not leave my soule in hell , nor suffer thine holy one to see corruption ; the third [ The Lord hath sworne and will not repent , thou art a Priest for ever after the order of Melchisedech , or which is much what the same , The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy footstoole . The extraordinary successe of all these allegations abundantly testifies that they were most concludent , for many thousand soules at two severall times ( besides others ) were converted by them . The testimony out of Psal . 2. is prest home by S. Peter Act. 2. v. 6. to the 37. to the Iewes specially , and by S. Paul both upon Iews and Gentiles . Act. 13. Though with better successe upon the Gentiles : The force and strength of this testimonie , and likewise how farre it was meant of David and fulfilled in Christ hath been at large discust * before . The point at which these present endeavours aime , is to declare how these two testimonies [ 1. Thou art my Sonne this day have I begotten thee ; and 2. Thou art a Priest after the order of Melchisedech , ] doe concludently and irrefragably inferre the Resurrection of Christ , that Iesus whom the Iewes had crucified being both the Sonne of God and sonne of David , and his Consecration to his everlasting Priesthood , for unto this later point both testimonies are drawne by our Apostle Heb. 5. v. 5. and 6. But how close they reach this point whether jointly or severally is not so cleerly set forth by most interpreters , as that the Reader , unlesse his understanding farre surpasse mine , will easily collect . The generall meaning of our Apostle hath been declared in the first Section , and in the close of the fourth of this Booke ▪ it is punctually thus , Seeing Aaron's calling to the dignity of Priesthood was publiquely manifested to be from God , no man after might take upon him to erect a new Priesthood , no not to the temporall prejudice of Aaron and his successors , much lesse to abolish this Priesthood which God had erected , unlesse he could manifest to man and Angels that his Commission for thus doing was immediately from God , and authentique , being sealed by oath , and solemnely executed . And seeing no man might , therefore Christ though God and man did not glorifie himselfe ( as the Apostle addes ) to be made an high Priest , but he that said unto him Thou art my Sonne this day have I begotten thee , did put this dignity upon him . Many Interpreters have stretcht their wits to make the literall sense of this Psalmist's words reach home to our Apostle's purpose : Others so slight it as if they would give us to understand or cause to suspect our Apostle himselfe did not much stand upon it , but only passe by it unto the second testimony , Thou art a Priest for ever after the order of Melchisedech . Albeit in my opinion the later testimony proves his fiat or Commission , the former his ordination or execution of his Commission . I will not wrong the judicious Reader 's patience with profering variety of such expositors unto his choise as his wisdome cannot approve . Cajetan hath Ribera's approbation , and of all the expositors which went before him drawes the Psalmist's Oracle [ Thou art my Sonne this day have I begotten thee ] neerest to the point in question . So farre I am from carping at any thing which those two expositors have said to the point now in question , that I will endeavour to explicate and extend their meaning in the best sort I can . The Priesthood ( saith Cajetan , as Ribera expounds him ) before the Law given was annexed as a prerogative to the first borne , and descended from Abraham to Isaac and by speciall dispensation to Iacob . Now the whole dignity of the first borne being lost by Ruben was divided amongst three of his Brethren . The Soveraignty or Principallity fell to Iudah , the Priesthood to Levi , and the double Portion to Ephraim . And in Aaron the sonne of Levi was the Priesthood established long before the Kingdome was established in David the sonne of Iudah , and to the Priesthood so established David's sons had as litle right , as Aaron's sonnes had to the Crowne or Diadem . God's peremptory decree for thus dividing these two prerogatives , Azariah is not afraid to plead unto King Vzziah's face . Chron. 2. 26. And his speech did take impression , for hee had no sooner made an end of speaking but the leprosie begunne to appeare in King Vzziah's face ; and for his usurpation of the Priest's office and intrusion into the house of God ; he is utterly excluded from his pallace , and enforced to resigne the government unto his Sonne . But inasmuch as he , of whom the Psalmist speakes , is solemnely registred and by him declared to be the first borne and Sonne of God , it is not lawfull only , but expedient , but very necessary that all the branches of the first borne's prerogative which Ruben had scattered , should be reunited in his Person . Againe , in that he is the promised seed , hee is the compleat heire of all the blessings bequeathed to Abraham , and out of whatsoever tribe this promised seed was to spring , the honour of Priesthood was as due unto him as the Kingdome . Levi and Aaron were but as foefes in trust for conveying the Priesthood , as Iudah and David were for making over the Kingdome unto him . 3 All those suppositions and others ( perhaps more then Cajetan or Ribera though of ) being granted prove only thus much , that the only begotten Son of God , or first born to Abraham and to David had a just title to the eternall Priesthood . They doe not directly prove , that Iesus whom the Iewes have crucified to be that Sonne of God , and seed of David meant by the Psalmist in the Psalme fore-cited : Or this being granted , all put together doe not manifest his Consecration or actuall admission to the high Priesthood , by whose erection the Priesthood of Aaron was changed , which is the conclusion punctually intended by our Apostle . 4 For a more satisfactory declaration of the strength of this argument , we are to take the words of the Psalmist into a further and more punctuall consideration then hitherto wee had occasion to take them . As first , of what GENERATION these words , ego hodie genuite , are principally meant , whether meant at all of David , or how of him , and how of Christ the Sonne of God and Sonne of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Many of the Ancients being seconded by more of the Schoolmen , and middle ag'd allegorizing Commentators , understand this Psalmist's Oracle of that GENERATION of the Sonne of God which is mentioned in the NICEN Creed , or that * Creed which is to be publiquely read in the second service of our Church , [ Begotten of his Father before all worlds . ] and in these mens construction by the word HODIE is meant HODIE AETERNITATIS the day of eternity or eternal day wherein there is no succession of parts of houres or minutes . But this interpretation is dislik'd by Calvin who is alwaies zealous for the literall though sometimes with prejudice to the mysticall or principally intended sense . Yet that sense in this place cannot be exprest by HODIE AETERNITATIS , or by the eternall Generation of the Sonne of God. That it cannot be the literall sense of this Psalmist is apparent because neither the Resurrection of the Son of God , nor his Consecration to the everlasting Priesthood can with any colour of probability be inferred or pretended from it : much lesse can it be the mysticall or true allegoricall sense of this Oracle ; for these alwaies must be grounded upon the literall , and no Scripture can be said to be fulfil'd according to the mysticall or true allegoricall sense untill it hath been first verified according to the literall sense . Now the eternall GENERATION of the Sonne of God cannot follow either his Resurrection from the dead , or his Consecration to his everlasting Priesthood ; nor could ever any Periphrasis or notation of it be either fulfil'd , or verified in time seeing it is before all times . 5 May we say then with good Commentators as with Calvin for one , that these words ( this day have I begotten thee , ) have no manner of reference to the Son of God's Generation before all worlds ? Certaine it is that this Generation is no part of the object , no part of the immediate subject , ( whether according to the literall or mysticall sense of the Psalmist's words ) whether we consider them written or intended by him , or as avouched by S. Paul and other Apostles for the further confirmation of Christ's Resurrection from the dead . All that can be said on their parts whom Calvin censures is this , that the eternall GENERATION of the Son of God might be taken as a common notion or presuppos'd truth , both by the Psalmist when he writ , and by the Apostle when hee avouched these words ego hodie genuite . That the Word or Sonne of God was from Eternity , this was a common prenotion to all the Ancient learned or faithfull Hebrewes . And that he who was the only begotten Sonne of God before all worlds should be begotten by him from the dead , that is prov'd at large by S. Paul. Act. 13. And that the raising of that Iesus the Sonne of David ( whom the Iewes had crucified ) from the dead unto immortall endlesse life was an authentique declaration , that this Sonne of David was likewise the Sonne of God their expected Lord and Messias , is most sweetly deduced by our Apostle . Rom. ● . v. 1. 2. 3. 4. Paul a Servant of Iesus Christ called to be an Apostle , separated unto the Gospel of God. Which hee had promised before by the Prophets in the holy Scriptures concerning his Son Iesus Christ our Lord which was made of the seed of David according to the flesh . And declared to be the Son of God with power according to the Spirit of holinesse by the Resurrection from the dead . This passage rightly infers , that Christ was the Son of God , the uncreated Word by whomall things were created before hee was made the Son of David : ●●● he was made so only according to the flesh or humane nature ; but this eternity of his uncreated Person or essence was no part of our Apostles divine discourse or most concludent argument ▪ Act ▪ ●3 . Men and Brethren children of the stock of Abraham ▪ and whosoeuer among you feareth God , to you is the word of this salvation sent : For they that dwell at Jerusalem and their Rulers because they know ●●● not , nor yet the voice● of the Prophets which are ●●●● every Sabbath day ▪ they have fulfilled them in condemning him . And though they found no cause of death in him ▪ yet desired they ▪ Pilat that he should be ●●●ine . And when they had fulfilled all that is written of him they tooke him downe from the tree and laid him in a Sepulchre . But God raised him from the dead ; and he was seene many daies of them which came up with him from Galileo ●● Ierusalem , who are his witnesses ●●to the people . And we declare unto you glad tidings , how that the promise which was made unto the Fathers , God hath fulfilled the same unto us their children , in that he hath raised up Iesus againe as it is also written in the second Psalme . Thou are my Sonne this day have I begotten the● ▪ And as concerning that he raised him up from the dead now no more to returne to corruption he said on this wise . I will give you the sure mercies of David ▪ from v. 26. to 34. For the clearer & fuller explication of this passage we are to enquire what manner of testimonies or predictions in which the Apostle instances , were ; as whether propheticall only or typically propheticall . 6 To begin with the former ; Ego hodie genui te , this day have I begotten thee , that , with submission of my opinion to better judgments , is a prediction typically propheticall , which kind of prediction as hath been observed before is the most concludent ; and this one of the highest ranke in that kind , that is an Oracle truly meant of David according to the literall sense , and yet fulfil'd of Christ the Son of God by his Resurrection from the dead both according to the most exquisite literall and the mysticall or principally intended sense . David without all question was the composer of the second Psalme ; and the joyfull occasions or extraordinary matter of exultation which raised his spirit to that high and majesticke straine of divine poesie , whereof this and the eighteenth Psalme with some others beare lively characters , were partly the triumphant victories which he had already gotten over the enemies of Israel's peace and the confederators or conspirators against his Crowne and dignity ; partly the glorious promises which through patient expectation of deliverance hee had obtain'd for the further establishment and advancement of his throne , and the enlargement of his hereditary Kingdome . Before the composition of the second Psalme hee had the glorious and gracious promise of which Ethan the Esrait so curiously descants . Psalm . 89. I will make him my first borne higher then the Kings of the earth &c. Now it can be no solecisme to say that hee who in sacred language is instil'd the first borne should have the title of the first begotten among the Princes of the earth . Seeing the title of begetting is oftimes in sacred language to be measured not by the scale of Philophes'● or naturalist's dialect , ●ut of morall or civill language or interpretation . For they that are sonnes by adoption only , or next heires in reversion to a Crowne or dignity are said to be begotten of those which adopt th●● , or of whom they be the immediate heares or successors ▪ and in this sense in the sacred genealogy Ieconiah is said to have begotten Salathiel . So that David upon his owne occasions ( whether upon his anointing to the Crowne of Iudah in H●●ron , or of Israel in Sion ) might in the literall sense avouch these words Psalme 2. of himselfe , I will preach the Law whereof the Lord said unto mee th●● art my S●●t his day have I begotten thee . 7 ▪ For David to call the day of his Coronation , or of his design●ment unto the Crowne of Iudah , or of all Israel , his birth-day or begetting by God , by whose speciall power and providence hee was crowned , is not so harsh a phrase as some haply would deeme it , that either know not , or consider not that it was usuall in other states or Kingdomes beside Iudah to celebrate ▪ two n●tales dies , two solemne 〈◊〉 or birth-dayes in honour of their Kings and Emperours ▪ the one they called diem natalem imperatoris , the other diem natalem * imperij ▪ The one the birth-day of the Emperour whereon he was borne of his naturall Mother ; the other the birth-day of him as he was Emperour ▪ which wee call the Coronation day . The reason might hold more peculiar in David then many other Princes , because he was the first of all the seed of Abraham that tooke possession of the hill of Sion , and setled the Kingdome of Iudah fore-phophecied of by his Father Iacob , upon himselfe and his posterity . 8 ▪ But whatsoever may be thought of David , or of his sonne ; the day of our Saviour's Resurrection may be as truly and properly called the day of his nativity , as the day wherein he was borne of the blessed Virgin Mary . This was his birth-day or nativity to his mortall life as he was the son of man , that was the day of his nativity or begetting to immortality , the birth-day of his Kingdome and royall Priesthood . The most concludent testimony though least observed by most Interpreters is that of the Apostle before mentioned * Heb. 5. v. 4. No man taketh this honour , to wit , of Priesthood , but hee that is called of God as was Aaron . So also Christ glorified not himselfe to be made an high Priest , but hee that said unto him , Thou art my Son to day have I begotten thee , ( It was hee that did glorifie him with this title ) as he also saith in another place thou art a Priest forever after the order of Melchisedech . The Apostles drift and meaning is , that our Saviour did not intrude himselfe into the Priesthood , but had as solemne a calling and Consecration ●o it by God his Father as Aaron had to the legall Priesthood by Moses . And he did deprecate his calling or Consecration to this Priesthood more earnestly and fervently then any high Priest or Bishop did their Consecration : Although they say , Episcopari nol● , they have no desire to be consecrated . But sure our Saviour spake as hee meant when hee prayed unto his Father , Father if it be possible let this cup passe from me ▪ Now thus he prayed after God had begun to anoint and bath him in his owne blood unto the Priesthood after the order of Melchisedech , as Moses had anointed Aaron with the blood of beasts unto his legall Priesthood . And this place of our Apostle concludes the point before handled , to wit , that our Saviour did begin his Priesthood after the order of Melchisedech from the day of his Resurrection , for upon that day was the Psalmist's prophecy fulfilled ; Thou art my Son this day have I begotten thee . 9 The fulfilling of this Oracle ( meant of David according to the literall ) according to the mysticall sense in Christ Iesu the Son of David , is most divinely exprest by S. Luke Acts 3. & 4. in which two Chapters many passages above all others in this sacred history are worthy of serious and frequent mediations , specially in respect of the circumstances of time and some other occurrences . The holy Ghost as it is at large related Chap. 2. had been first powred out upon Christ's Disciples a litle before the ordinary time of the morning's service or devotions at this solemne feast of Pentecost . And upon the same day as 't is very probable from the first verse of the third Chapter . Peter and Iohn went together unto the Temple at the houre of praiers being the ninth houre , and bestowed a better almes upon a poore creeple then after many yeares profession of that poore trade he durst presume to begge at their hands or pray to God for . 10 The ungainsayable truth of the miracle wrought upon this creeple by Peter and Iohn ( who , had they been as ambitiously minded as their examiners , might have challenged the glory of it to themselves ) did not so much grieve the Priests and captaines of the Temple with the Sadduces , as that upon this occasion they taught the people and preached the Resurrection of the dead through Iesus Christ , Chap. 4. ver . 2. 3. Vpon this griefe conceived at first by some few there present , the next morning the high Priest with the whole host of his assistants and kndred did injoyne these two Apostles , not to teach at all , or speake in the name of Iesus ; but upon that magnanimous reply , [ whether it be right in the sight of God to hearken unto you more then unto God , judge yee , ver . 19. ] made joyntly by Peter and Iohn to the high Priest's and Elders peremptory injunction , being let goe they made report of the whole businesse with the successe , unto their owne company , who , when they heard it , lift up their voice to God with one accord and said , Lord , thou art God which hast made heaven and earth , and the Sea , and all that in them is ; who by the mouth of thy servant David hast said , why did the heathen rage , and the people imagine a vaine thing ? The Kings of the earth stood up , and the Rulers of the earth were gathered together against the Lord and against his Christ . For of a truth against thy holy child Iesus , whom thou hast anointed , both Herod and Pontius Pilate , with the Gentiles and the people of Israel were gathered together , for to doe whatsoever thy hand and thy counsell determined before to be done . Acts. 4. from verse 23. to 28. This joyfull newes thus brought by Peter and Iohn did raise the spirits of the other Disciples if not to prophesy as David had done , yet to make a more lively expression or interpretation of his prophecy then either he himselfe or any Prophet before our Saviour's Resurrection could have compos'd . As indignation sometimes will hammer out verses or rimes from wits of duller metall : so extraordinary exultation or uncouth matter ▪ of spirituall joy will bring forth sacred hymnes and poesies , or interpretations of Scripture equivalent to the spirit of prophecy . 11 I cannot dismisse this testimony without some short paraphrase upon it , for setting the parallel betwixt the Type and the body according to the rules formerly delivered : Why doe the heathen rage and the people imagine a vaine thing ? The Kings of the earth set themselves , and the Rulers take counsell together against the Lord and against his anointed . Psal . 2. v. 12. All these are truly and literally meant of David's affaires , for he had enemies both amongst the people of Israel and among neighbour nations of the heathen , which did oppose the flourishing estate or growth of his Kingdome which they fear'd would bring their posterity unto subjection , Hence they said let us breake their bonds asunder , and cast their cords from us . v. 3. The same words likewise a●e literally fulfill'd of the Sonne of God in a more exquisite sense . For as the Disciples mentioned Act. 4. expresse the fulfilling of this prophecy , both Herod and Pontius Pilat with other Gentiles , and the people of Israel were gathered together against him . Who was not only the anointed of the Lord as David was but the Christ or Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In those words following likewise ver . 4. Hee that sitteth in the heaven shall laugh , the Lord shall have them in derision , David had a peculiar interest , for they literally referre to the defeates of malicious conspirators against David and his Kingdome , and the good successe which , notwithstanding those , hee ascribes unto the good providence of his God. v. 6. Yet have I set my King upon my holy hill of Sion . Now there was no defeate either wrought or hoped for on David's part , or on Salomon's his sonne which was not a true shadow and picture , ( and no more then so ) of those strange defeates which HEE , who then sate in the heavens , and now sits there in our nature did bring upon all those which conspired against the anointed of the Lord , the man , or as the Disciples call him , holy child Iesus . Which description I take it referres unto him only whilst hee was in the forme of a servant . By defacing this forme they made him Lord. For albeit the malicious and cruell plots of the high Priests to take away his life and fame were so subtlely contrived , and so accurately executed as if they had continued the Aaronicall Priesthood and bloody sacrifices to no other end and purpose save only that they might become more cruell butchers or slaughter-men of the anointed of the Lord , then their Predecessors had been of beasts or reasonlesse sacrifices : Yet not hee only , but the heavenly powers , Saints and Angels had mater enough of joy and gladnesse to contemplate how the heathens , and this worse then heathenish seed of Abraham could doe nothing unto him , save that which hee that sate in the heavens would have to be done ; albeit they did that only which Satan would have them to doe . They had consecrated themselves wholly unto his service , and yet he that sits in the heavens made both their master and them to be his instruments for accomplishing the Consecration of the Son of David to his everlasting Priesthood and Kingdome . CHAP. 32. The concludency of S. Paul's second Argument Act. 13. drawne from the 55. of Isaiah . THe second testimony avouched by S. Paul. Act. 13. v. 34. borrowed from Isaiah 55. v. 3. is for ought I can observe meerly propheticall , or a vision : For however the Prophet might take his rise from former Oracles concerning David , yet his prophecy according to the literall sense could not be meant of any person or party , either in the Prophets owne time , or in the intermediate space between his time and the exhibition of the seed promised to Abraham and to David in our flesh , in whom alone , specially from the houre of his Resurrection from the dead it was punctually verified , and once for all fulfil'd , that is as we say , begun to beare date , or be in essereali . The whole Chapter containes as cleere a propheticall vision of the exercise of Christ's propheticall and sacerdotall function as any other passage of like quantity in all the writings ( now extant ) of this Evangelical Prophet . The Readers whom the knowledge of this great mystery most neerly concernes , may find more usefull observations in many learned Commentators upon that Chapter , then I dare either take upon me to repeat or represent unto them , having resolved to insist upon no more then are pertinent to the point now in hand , nor to touch upon any save only in the passage to the third verse , thus the Chapter begins , Ho , every one that thirsteth come yee to the waters , and he that hath no money , come yee buy and eate , yea come buy wine and milk without money , and without price . Vnto this sacred Fountaine of truth our Saviour often directs his Auditor's , testifying both by words and practices , that all these promises , or rather the blessings here promised were actually exhibited in Him : as first those words of his in the Sermon upon the Mount , Blessed are they which doe hunger and thirst after righteousnesse for they shall be filled . v. 6. referre as punctually to this place as to Esay . 65. v. 13. Therefore thus saith the Lord God , behold my servants shall eate , but yee shall be hungry ; Behold my servants shall drinke , but yee shall be thirsty ; though punctually to that . But as the Prophet in this place speakes , they were satisfied without any cost or charges , for he taught the people without fee or reward , and declared himselfe to be not only the inexhaustible Well & Fountaine , but the bread and strength of spirituall life , by his miraculous provision of bodily food for all such as did hunger and thirst after his heavenly Doctrine . It followes in the second verse , Wherefore doe yee spend money for that which is not bread ? And your labour for that which satisfieth not ? Hearken diligently unto me , and eate yee that which is good , and let your soule delight it selfe infatnesse . Vpon these words our Saviour himselfe doth paraphrase , Iohn the 6. verse 27. Labour not for the meate which perisheth , but for that meate which endureth unto everlasting life , which the Son of man shall give unto you : For him hath God the Father sealed . And againe ver . 32. 33. Then Iesus said unto them , Verily , verily I say unto you , Moses gave you not that bread from heaven , but my Father giveth you the true bread from heaven . For the bread of God is hee which cometh downe from heaven , and giveth life unto the world . And ver . 35. I am the bread of life , Hee that cometh to me shall never hunger : And he that beleeveth on me shall never thirst . In all these and the like passages , whether avouched by our Saviour himselfe , or by his Apostles after him , we are taught no other Doctrine then the Prophet in his name , and by his spirit had taught the people . verse 3. Incline your eare and come unto me , heare and your soule shall live , and I will make an everlasting Covenant with you , even the sure mercies of David . Was this Covenant yet to make , being made before first with Abraham , then renewed with David ? The Apostle for conclusion tells us . Heb. 11. v. 39. Neither Abraham nor any other of the Patriarchs or holy men , though in their generations renowned for their faith , did receive the promise , and if not the promise , then not the everlasting Covenant whereof the Prophet here speakes . What was that ? The reall object of the Covenant or blessing promised . But if it be demanded what this blessing promised was ? It was Christ Iesus , not only as he was exhibited in the flesh but raised from the dead ; as is more largely declared in a treatise upon v. 40. Chap. 11. to the Heb. to be annexed unto this present Treatise . 2 All this hath been implied or intimated before in that of our Apostle Heb. 5. And being made perfect , he became the Author of eternall Salvation to all them that obey him v. 9. that is ( to reflect upon the Prophet Esay's expression of this mystery , ) to all that incline their eares unto him and faithfully heare him . THE EVERLASTING COVENANT taken in this sense , that is for the everlasting blessednesse , or that degree of blessednesse exprest in the Gospell , is not actually made with any , none are reall partakers ▪ of it but such as are true and lively members of Christ's body ; such members of it as Abraham and David were not , before the Son of God & the Son of David was consecrated to his everlasting Priesthood and Kingdome . 3 According to the most strict and genuine sense of the Prophet and our Apostle's interpretation of it , Christ Iesus being raised from the dead is the very Covenant it selfe . For so the words of the Prophet , and our Apostle's interpretation of them runne verbatim , without any interruption or obliquitie in construction ; I will make an everlasting Covenant , to wit , the sure mercies of David , or as the Latine more fully , misericordias illas stabiles Davidis . That these words directly signifie the Person of Christ and his benefits is most cleere from v. 4. Behold I have given him for a witnesse to the people , a leader and commander to the people . So that Christ is called the sare mercies of David , because in him and through him all God's promises or mercies promised to David , are Yea , and Amen , that is , were actually perform'd , and made everlasting not in promise only but in esse . Betwixt the Hebrew Text and the seventy Interpreters , whose translation S. Paul in the fore-cited place doth follow , a meere Grammarian , or curious critick might observe some variation in words , yet no difference or diversity in sense worthy the notice of a true Linguist or rationall Divine . The Apostle when hee avoucheth this propheticall Oracle Esay . 55. 3. as a confirmation of the concludency of the former testimony out of Psal . 2. [ Thou art my Son to day have I begotten thee ] omits the first part of it [ I will make an everlasting Covenant with you ] , as being fully contained in the later part , which is indeed an authentique exegeticall exposition of the former , to wit , God's promise or Oath to give this people and Nation in the time appointed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the holy and faithfull things of David , saith our English . But the full and punctual expression of our Apostles meaning will best appeare from the manner how he inferres that conclusion which he twise in this place avoucheth from the often mentioned place of the Prophet Isaiah : For after that inference * v. 33. Thou art my Son this day have I begotten thee , he addes for confirmation v. 34. 35. And as concerning that he raised him from the dead , now no more to returne to corruption , hee said on this wise , I will give you the sure mercies of David . Wherefore hee saith also in another Psalme , ● Thou shalt not suffer ▪ thine holy one to see corruption . The briefe or extract of the Prophet Isaiah's meaning in S. Paul's construction is this , THAT GOD BY RAISING VP CHRIST IESUS from the dead never to die againe did really exhibite , or actually performe that Covenant made by Oath to David . Psal . 89. ver . 28. My mercy will I keepe for him for evermore ; and my Covenant shall stand fast with him , &c. and v. 35. Once have I sworne by my holinesse that I will not faile David , his seede shall endure for ever , and his throne , ( that is , not the successive throne of David but the throne of David's SEED ) as the Sun before me . 4 David in the dayes of his flesh did receive the the promise or Covenant if you take it in the active or formall signification , as for promissio quâ Deus promitit , or pactum quo Deus paciseitur , but if wee take this promise or Covenant in the passive sense , id est , for the blessing promised or covenanted , that was not perform'd till Christ was raised from the dead , and glorified , as it followes Esay . 55. v. 5. In this sense Zacharias calls the exhibition of the promised seed though yet in the wombe , the performance of the Oath which God had sworne to give unto Abraham and his offspring . So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faithfull things of David is contradistinct not to dissimulation , or any suspicion of faining in the promiser , but to the reversible or mutable state of the blessing promised . It implies the immortalitie of the Son of David according to the flesh , or the immutability of his holy Priesthood and Kingdome : Briefly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivalent , and somewhat more then so unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is used by S. Peter . Epist . 2. Chap. 1. Give all diligence to make your calling and election sure , or rather firme and strong v. 10. in which place the word election must of necessitie be taken not in the formall or active sense , but in the passive materiall or reall sense , not for electio quâ Deus nos eligit , but for the irreversible state in grace which is the effect of God's Election , which estate is possible to be obtained in this life if we seeke it as wee ought , and as the Apostle in that place doth injoyne us . This distinction betwixt the active and passive signification of the same words , since my first entrance into the ministry , I ever wish'd heartily might have been , or yet be taken into consideration by many in our dayes ; by many who have skill abundant as well in Logick as in the learned tongues &c. to deceive themselves , and such as take their resolutions upon trust , but litle skill to allay the bitternesse of contention , or comprimise many verball differences very comprimisible in themselves ; and lesse will to exhort , instruct , reprove their Auditors in the spirit of meeknesse , in points of necessary and usefull Doctrines , to set any Copy , or give any Character of Christian charity , either by their Doctrine or practise . 5. And here I had set a period to this Chapter had not the discussion of the former Questions Act. 13. called to my remembrance the saying of the same Apostle . He that wrought effectually in Peter to the Apostleship of Circumcision , the same was mighty in me towards the Gentiles . Galat. 2. v. 8. Of which observation we have a lively document or experiment in the admirable successe of S. Peter's Sermon Act. 2. grounded for the most part upon the same Text and arguments which S. Paul useth Act. 13. Three thousand soules were converted by S. Peter , but all or most of them of the Circumcision or seed of Abraham , his brethren according to the flesh ; for unto them he directs his speech v. 29. Men and Brethren &c. But with S. Paul's perswasions , though most powerfully prest upon them ; few of the Iews or men of Israel , ( unto whom in the first place hee tenders the fruits of his ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men and brethren , children of the stock of Abrahā , ) were much taken : but of the proselites of the gentiles to whom specially in the second place was directed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , and all such as are not the stock of Abraham , yet living amongst you , feare the God of Abraham , scarse one that heard him but was overjoyed with his discourse . Hence saith S. Luke ver . 42. And when the Iewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath . So many there were which were thus taken , that when the Iewes saw the multitudes they were filled with envy , and spake against those things which were spoken by Paul , contradicting and blaspheming . Then Paul and Barnabas waxed bold and said , it was necessary that the Word of God should have first been spoken to you ; but seeing yee put it from you , and judge your selves unworthy of everlasting life , loe , we turne to the Gentiles ; for so hath the Lord commanded us . Act. 13. ver . 45. 46. 47. It were a point worthy the discussion were it not extravagant from my present argument , How Paul and Barnabas did deduce a necessity of command of preaching to the Gentiles upon themselves from the words of the Prophet Isaiah . 49. 6. I have set thee to be a light of the Gentiles , that thou should'st be for salvation unto the end of the earth . The same command they might and no doubt did deduce from Isay 55. v. 4. 5. Behold I have given him for a witnesse to the people , a leader and commander to the people . Behold thou shalt call a Nation that thou knowest not , and Nations that knew not thee shall runne unto thee , because of the Lord thy God , and for the holy one of Israel , for he hath glorified thee . By the manner of the Apostle's inference of deduction of command upon himselfe and Barnabas , the Reader may easily informe himselfe that many things are undispensably enjoyn'd the ministers of the Gospell by force and vertue of the Old Testament , which are neither exprest nor repeated in legall forme throughout the New Testament . Though not so repeated or exprest they may be concludently inferred by more then analogie , by full equivalency to expresse legall commands . But this point I shall commend to the serious consideration of some learned Divines who in the just defence of orthodoxall Doctrines , which they are well able to maintaine , have engag'd themselves to dispute in such matters as come in only upon the by . Thus much we know in generall , that we are injoyn'd to preach Christ crucified and raised from the dead , as Paul and Barnabas did , submitting the successe of our labours unto him who hath reserved the appointment of times and seasons , or fitting opportunities to all occurrences unto himselfe ; that Paul himselfe was not taken at all with that most heavenly Sermon of S. Steven , with part of which , or with some speciall arguments used by that blessed Martyr , he at the time appointed won many thousand soules unto God. CHAP. 33. That our Saviour's departure , and passing out of this world to his Father , or his entring into his Glory through afflictions was exquisitely fore-shadowed by divers solemnities in the legall passeover , and by the Israelites passing through the red Sea. THough such testimonies of the Old Testament as are typically propheticall be ( as hath been intimated in diverstreatises before ) most pregnant proofes for points of faith delivered in the Gospell : Yet this rule requires some limitatiō , or some allowances to make it full current , the comparison betwixt this and other sorts of testimonles must be secundum simpliciter ad simpliciter ; that is , The most cleer and pregnant testimonies of this kind are more exquisite then the most cleere and pregnant of any other ranke . But every testimony of this sort is not more concludent and admirable then any testimony of another ranke ; not more pregnant then some fore-significations of mysteries to come , which are meerly typicall , or speak to us only in the Old Testament by matter of fact . Of this ranke was the type or signe of the Prophet Ionah ; then which there can be none more pregnant , in respect of the Article of Christ's Resurrection , the force or concludency of it is warranted by our Saviour's owne authority , and for this reason ( haply ) not insisted upon since by the Apostles and Evangelists after his death , to whom it was all sufficient that he himselfe had avouch'd it . But seeing this Type or signe implies diverse circumstances or references as well to our Saviour's Ascension as to his Resurrection , the discussion of it shall be differ'd as the binding or coupling of this present edifice . For finishing that part of it which concernes the Article of the Resurrection only ; the next inquisition must be how our Saviour's passage to immortall endlesse life thorow death was prefigured , or fore-typified by the legall rites or solemnities of the passeover , or feast of unleavened bread . 2 The occasion and first institution of the passeover I doubt not every ordinary Reader either knowes , or will easily call to mind . It is set downe Ezod . 12. which is the first lesson appointed by the Church for the feast of the Resurrection . The institution or occasion of it you have set downe from ver . 2. unto the 12. The meaning of the word , or quid nominis we have in the 12. v. It is the Lord 's Passeover for I will passe through the land of Egypt this night and will smite all the first borne in the land of Egypt both man and beast . And against all the Princes of Egypt I will execute judgment , I am the Lord. And the blood ( to wit , of the paschal Lamb ) shall be to you for a token upon the houses where yee are , and when I see the blood I will passe over you , and the plague shall not be upon you to destroy you , when I smite the land of Egypt . So then it is called the Passeover because the Lord when he passed through Egypt and visited every house with a fearfull visitation he passed over all the houses of the Israelites which lived amongst them , upon whose door-poast the blood of the paschal Lambe was shed . Whether this visitation of the Egyptians were held by some good Angell , or by that spirit or Angell whom S. Iohn calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , as Moses Exod. 12. 23. entitles this visitor the destroyer , I will not dispute ; seeing it is certaine the visitation or judgment it selfe was the Lords . And by his appointment the visitor or executioner , whosoever hee were , good Angell or bad , one or more , was to passe over the houses of the Israelites , as being exempted from his commission whil'st he smote the first borne of man and beast that pertained to any house of the Egyptians . But at this present Passeover wherein the Saviour of the world became a sacrifice , hell as we say , was broken up and let loose ; the powers of darknesse were become as a raging Sea or swelling tyde overflowing her bankes , and had wrought a more ruefull desolation upon all mankind , upon the face of the whole earth , then the flood of Noah had done , unlesse by God's providence they had been restrained . The flood in the time of Noah was a flood of waters only , this was a streame of fire and brimstone , which the breath of the Lord had kindled , unlesse his wrath had been appeased , and the flame quenched by the blood of the paschall Lambe . The commission of the destroying Angell throughout Egypt did extend no further then to the first borne of man and beast , and was to endure but for one night , the powers of darknesse did aime at all , and lye in waite till the worlds end to devour all , whose hearts are not sprinkled with the blood of this paschall Lamb , which was shed not for a few houses , but for all . Every house in Israel was to have their severall Lambe , or two houses at the most could be priviledged by the blood of one Lambe ; but our paschall Lambe as he was slaine by the whole congregation of Israel , cryed down to death by the Priests , the Scribes and Pharisees , and the whole multitude ; so his blood was sufficient to redeeme all the Israel of God from the Destroyer , even as many throughout all ages and Kingdomes as will submit themselves unto his Lawes , and acknowledge him for their Redeemer . And for this reason he was slaine without the City , as a publique sactifice in the open aire . The Crosse whereto he was nailed was as the doore-posts of that house , of which hee is the Builder and Maker , that is , of the whole world it selfe . Now it is to be presumed that the blood of that sacrifice which was to redeeme and sanctifie all unto the worlds end , which seek Redemption and Sanctification by him , should not be as blood spilt upon the earth which cannot be gathered up . As hee was to give life to others by his blood , so he was to give life to himselfe againe . 3 But is it imported in the institution of the Passeover , or in any solemnitie belonging unto it , that the Lambe of God which was to take away the sinnes of the world by his Death , should himselfe be restored unto life againe ? Yes . This word Passeover besides the former signification of passing over the houses of the Israelites , hath another fignification or importance , to wit , That all those families which were priviledged from the power of the destroying Angel which smote the Egyptians , should passe out of the land of Egypt or house of bondage through the red sea into the land of their rest and liberty , under the conduct of Moses , who had the great Angell of the Covenant for his guide in this passage . For the Reader 's better apprehension how the mysteries of the Gospell concerning our Saviour's Passion and Resurrection were fore-shadowed in the solemnitie of the Passeover , we are to consider that there is a two-fold sense of Scripture , the one literall , the other mysticall : The literall sense consists in the immediate or grammaticall sense or signification of the words ; The mysticall sense is that which the Facts or Persons immediately signified by the literall or grammaticall sense of the words , doe fore-shadow . Thus by Israel in the sacred story , sometimes Iacob the Father of the twelve Tribes , sometimes the twelve Tribes themselves are literally meant . And Israel taken in this sense is literally called the Son of God , but by this name Israel Christ Iesus is mystically meant : He it is alone qui tanti mensuram nominis implet . Hee it is which prevailed with God , and is more properly called the Son of God then either Iacob or his posterity were . And that which according to the literall sense was meant of Iacob's posteritie ; [ When Israel was a child then I loved him , and called my Son out of Egypt . Hos . 11. 1. ] was literally fulfilled of Christin a more full and exquisite sense , as the Evangelist instructs us . Math. 2. 15. For God called this his only Son out of Egypt , literally taken , that is , out of the same land or Kingdome wherein Iacob's seed had been sojourners , into the selfe-same land of Canaan into which he had brought them ; so that every word in this prophecy is in the literall sense truly verified as well of Christ as of Iacob's seed . But Egypt and Canaan besides this literall sense and signification have a further mysticall sense or importance . The state of Israel or the Sons of Iacob in Egypt was a map or shadow of our slavery and bondage unto the powers of darknesse : Their passage out of Egypt into the land of Canaan through the red sea , was a type of our passage from the bondage of sinne into the Kingdome of light , through the region of death it selfe . Thus the paschall Lambe , literally taken , was a picture of Christ's sacrifice upon the Crosse ; and so was Moses which instituted the sacrifice , and conducted God's people out of Egypt but a shadow of Christ : Ioshuah , or Iesus the Son of Nun which brought them into the land of Canaan was no more . The great Angell of the Covenant which was with Moses , and with Ioshuah as their guide and protector in this businesse was with the man Christ Iesus in unity of person ; and Christ Iesus is with us unto the worlds end , as the Arke of the Covenant was with Moses and Ioshuah , or with the host of Israel , to direct and support us in all our wayes . 4 But is this passage from this vale of misery to a better life any where in Scripture called a Passeover ? Or is it any part of the true meaning or importance of this solemne feast ? This mystery is unfolded by S. Iohn 13. 1. Now before the feast of the Passeover ( and it was but a day before ) when Iesus knew that his houre was come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That hee should depart ( as our English renders it ) or rather that he should passe out of this world unto his Father having loved his owne which were in the world , he loved them unto the end . Some good Interpreters note an elegancy of speech in the originall , or an allusion unto the etymologie of the Passeover in Hebrew , as if in Latine he had said , ante diem festum transitus sciens Iesus quia veniet hora ejus ut transeat : But to my observation , wheresoever there is the like elegancy of speech or allusion in the original , the elegancy is not affected for it selfe , as it usually is by secular artists , but alwaies denotes some mystery , or somewhat in the matter it selfe , more usefull to sober minds then any artificiall elegancy of speech can be to curious Artists . Now the mystery charactered unto us in that speech of S. Iohn , of Christ's passing out of this world unto his Father is this , to wit , That the legall Passeover which was instituted in memory of the Lord 's passing ouer the houses of the Israelites , and their passage out of Egypt through the red sea did fore-shadow the passage of the Son of God out of this world wherein he had lived in the state and condition of a servant , unto the land of his rest and liberty ; he therefore passed out of this world unto his Father , that in his sight and presence he might obtaine the liberty and prerogatives of the only Sonne of God begotten of his Father before all worlds ; but he therefore came into this world that by his death and manner of departing out of it hee might open and prepare a passage for us out of this vale of misery . The land or inheritance into which he passed is the inheritance of everlasting pleasure ; but the passage was on his part bitter and full of sorrow ; yet this notwithstanding hee willingly endured for the love of his people : having loved his owne which were in the world , saith the Apostle , he loved them to the end , that is , hee perfectly loved them which would not suffer him to forget them when the houre of his bitter Passion approached , willing to suffer whatsoever was laid upon him for their sake . And as Moses the night before the Israelites passage out of Egypt did institute the Passeover ; so our Saviour before his passage out of this world , did institute this Sacrament or Supper , not only as a memoriall of his passage , but as a perpetuall pledge of his peculiar presence , for conducting all such as believe on him , and to be a vejand or viaticum to strengthen and comfort all such as resolv'd to follow him as the Israelites did Moses . Againe as Moses instructed the Israelites in the Lawes and rites of the Passeover before they eate it ; so our Saviour gave instructions by precept and example for our due preparation unto this service . The precepts are generally two ; Humilitie , which he taught by his example in washing his Apostles feete . ver . 13. to the 17. The second , Love , ver . 34. ver . 35. A New Commandement I give unto you , that yee love one another as I have loved you ; that ye also love one another , by this shall all men know that yee are my Disciples if ye love one another . CHAP. 34. The Resurrection of the Son of God , and the effects or issues of his birth from the grave were concludently fore-pictured by the Redemption of the firstlings of the flockes , and of the first borne males , and by the offerings of the first fruits of their corne . BVt was the legall sacrifice of the Paschal Lambe the only solemne memoriall either of the Lord's passage over the houses of the Israelites in Egypt , or of the Israelites passage out of Egypt through the red Sea ? Are all the mysteries of the Gospell which immediately concerne our Saviour's Resurrection and passage out of this mortall life to an immortall to be referred unto this one legall Type or modell ? Is this the only scale by which we are to measure it ? No , the feast of the Passeover was an anniversary , kept but once a year , whereas the Lord would have as well the deliverance from the destroying Angell in Egypt , as their deliverance from the host of Pharaoh to be often imprinted in their memories ; and their impressions to be renewed upon severall and frequent occasions . To this purpose was that precept concerning the first borne directed to Moses before their passage out of Egypt . Exod. 13. 1. The Lord spake unto Moses saying , sanctifie unto me all the first borne whatsoever openeth the wombe among the children of Israel both of man and beast , it is mine : and againe ver . 11. 12. of the same Chap. Every first-ling of their heards or flocks is expressely markt out for the Lord , with the stampe or character of the Passeover . And it shall be that when the Lord shall bring thee to the lands of the Canaanites that thou shalt cause to passe over unto the Lord all that open the matrix , and every first-ling of the beast which thou hast , the male shall be the Lords , and every firstling of an asse thou shalt redeeme with a Lambe , and if thou wilt not redeeme it , then thou shalt breake his neck and a●● the first borne of man amongst thy children thou shalt redeeme . The reason of this Law is given ver . 14. & 15. to wit , because the Lord by strength of hand had brought them out of Egypt after hee had slaine the first borne of Egypt both of man and beast , therefore they were to sacrifice unto the Lord all that opened the matrix being males : But the first-borne of their children they were to redeeme ; yet these , as all other legall rites and sacrifices , had a double aspect or reference : The one to the first occasion of their institution , which is here literally exprest ; the other to fore-shadow somewhat to come by the legall service or institution . The mystery fore-shadowed by the legall sanctifying , or sacrificing the first-borne males unto the Lord was the expectation of a first-borne male , by whose Consecration or passing over unto the Lord , all these and the like legall ceremonies should once for all be accomplished , and their children fully sanctified and redeemed . That these legall services taken at the best could be no more then shadowes of good things to come , common reason might have taught this people : for seeing the first-lings of the heards though offered in sacrifice unto the Lord , could not sanctify the use of their flocks unto them , but the use of every dumbe creature was to be sanctified unto them , by a sacrifice of one of the same kind ; ( As the use of their Lambes or Sheepe was to be hallowed by the sacrifice of a firstling-male Lambe , and so the goates by the firstling-male kid , and their oxen and cattell by the sacrifice of the firstling calves or bullocks ; ) who could in reason expect that the sacrifice of a Lambe , of a Kid , of a Bullock , or any other dumbe creature should be a sufficient price for the Redemption of their first borne males , or able to sanctifie or consecrate both male and female in their severall families unto the Lord ; Hee that sanctifies and they that are sanctified are all of one , saith the Apostle . Men were to be redeemed and sanctified by man , and if the first borne male in every family had been sacrificed for the rest , this would have made no satisfaction , no sanctification , seeing the first born was by nature as uncleane as the rest , and every dumbe creature which was by Law uncleane , and could not be sacrificed , was to be redeemed by the sacrifice of a firstling-male which was by its kind cleane ; as the asse because it was by its kind unclean was to be redeemed , that is , the use of it was to be sanctified or made lawfull unto its owner , by the sacrifice of a firstling Lambe . 2 But who amongst all the first borne of women was in his kind or by nature cleane ? Not one besides the Sonne of the blessed Virgin , who was likewise the only Son of God. It is hee alone that was to redeeme and sanctifie the rest of mankind ; which were all by nature uncleane : And with reference to the former Law our Apostle instiles him primogenitus omnis creatura , the first borne of every creature . Coloss . 1. 15. Now though it be most true that Christ was before all things , that all things were created by him whether visible or invisible , that all things consist by him as hee is the only Son of God , begotten of his Father before all Worlds , yet this is not the true and full meaning of that most sacred maxime Est primogenitus omnis creature , he is the first borne of every creature . One part of the Apostle's meaning in that admirable passage . 1. Coloss . 13. to the 20. is , that unlesse Christ had been the Son of God from eternity , all fulnesse could not have dwelled in him ; nor could he have had preheminence in all things which the Apostle there mentions . Another part of the Apostle's meaning there , is , that in the same Christ as man , it pleased God that all fulnesse should dwell ; and that as man he should in all things have the preheminence , and in as much as all fulnesse dwelleth in him as man , and that in all respect he hath preheminence , he is likewise as man the first-borne of every creature ; that is , all the prerogatives which the first-borne males had before the after-borne or females , are contained in his prerogative and fulnesse as man. Now as the first-born males amongst the offsprings of dumbe creatures did sanctifie all the rest of the same kind : So Christ as man doth sanctifie all things , make all things acceptable unto God which are capable of sanctification or acceptance : As man likewise hee had all the prerogatives of the first-borne in the families of the Patriarchs which were especially two : The Priesthood and the principalitie or civill dominion over their brethren and posteritie . For Christ as man is made both King and Priest ; and albeit Abraham , Isaac , and the Patriarchs , and Melchisedech who blessed Abraham were both Kings and Priests over their families and children ; yet these prerogatives they had by a solemne right derived from him which was to come , who was to be a Priest after the order of Melchisedech ▪ Againe in respect of the character of the first borne male , or of that which gave it the prerogative of the after-borne he hath the preheminence , for he opened the wombe or matrix in such a manner as no creature had done or shall doe after him ; for he was made true man and truly borne of a woman , yet not begotten by any man. And albeit Melchisedech , Abraham and David were dead long before he was conceived by the holy Ghost ; long before he was born or made man of a woman though he be truly enstiled the seed of Abraham and the Sonne of David , which for this reason were of necessity to be before him : Yet this precedency was a precedency only of time , a precedency in respect of this mortall and miserable life . In respect of that better life he hath the precedency even of time ; for he is the Father of the World to come , and as our Apostle hath it 1. Coloss . 18. He is the first borne , or first begotten from the dead ; that in all things hee might have the prehemi , nence . 3 Christ by his divine Power had raised the widowes sonne of Naim , and his freind Lazarus ; the one some two yeares , the other but a few dayes before , from death to life : but neither of them , nor any before them which had been so raised could be truly said to be begotten from the dead , but rather begotten to die againe ; for to be borne and begotten from the dead includes an everlasting freedome from the power or approach of death , as it is in the hymne for the morning prayer upon Easter day . Christrising againe from the dead now dyeth not , death from henceforth hath no power upon him . According to this notion or importance of primogenitus ex mortuis , of being the first borne , or first begotten from the dead , Christ hath the prehe minence every way ; hee was the first in order of time , and was raised from death to an endlesse life . Hee was the only prime in respect of power or causalitie ; whosoever thus hath been , or shall be raised or begotten from death to an immortall life is thus raised and begotten by vertue of Christ's Resurrection . Albeit the soules of Abraham of Moses and David &c. were before this time seated in blisse : Yet were not their bodies so much as capable of dowry o● joynture with them , in the state of blisse before such time as the Sonne of God was thus begotten from the dead ; yea might the soules of those and other righteous men have looked upon their bodies o● reliques in the dust they would have loathed their company and abhorred cohabiration with them as being things polluted and uncleane . 4 How cleane or well winnowed soever the corne were before it was sowne ; yet the offspring of it after it dyed in the ground was uncleane . The use of greene eares was not lawfull unto this people , untill the first fruits were offered up unto the Lord. In like manner albeit Abraham , Moses , and David were justified whil'st they lived in the flesh , even sanctified persons through beliefe in Christ which was to come : Yet their bodies were to inherite their Father Adam's curse . Dust thou art , and unto dust thou shalt returne . Subject they were to to corruption , altogether incapable of incorruption or immortalitie untill their expected Messias became their first fruits for them . Christ saith our Apostle 1. Cor. 15. 20. is risen from the dead and become the first fruits of them that sleepe , for since by man came death by man came also the Resurrection of the dead . So generally true is that of the Apostle , that which sanctifieth , and that which is sanctified are both of one , that is both of one kind . Heb. 2. And in this sense that saying of S. Ambrose which some in later ages have much quarrelled , is most true . [ When thou hadst overcome the sharpnesse of death thou didst open the Kingdome of heaven to all believers . ] The body of no Saint was capable of entrance into the Kingdome of heaven before this time . None could be consecrated unto this service before the Consecration of the high Priest himselfe which was not accomplished till he was begotten from the dead , and made the first fruits of them that sleepe . 5 Briefly to mould up the scattered or dispersed notions in this and some other former treatises ; how the fulnesse of all things which were fore-shadowed in the feast of the Passeover with its rites did as our Apostle saith dwel in Christ , or how in all things he the preheminence : First he is in the literall and most exquisite sense , the Israel of God , the Son of God which was to passe out of this world unto his Father . Secondly hee was the true Paschall Lambe which was slaine for our deliverance from the destroyer , and for our safety in this our passage from this world into a better . Thirdly he is the reall Moses that must conduct us , for he was conductor unto Moses . Fourthly he is the first borne of every creature , which by his sacrifice did sanctifie all the rest and make them acceptable unto God. Fiftly he is the first-borne or first begotten from the dead ; the first fruits of them that sleepe , that is , he by whom such as sleepe in death and inhabite darknesse , shall be made meete to be partakers of the inheritance of the Saints in light as well in their bodies as in their soules . SECT . 6. He Ascended into Heaven . CHAP. 35. How the Ascension of the Son of God was presigured by the translation of Enoch , and by the taking up of Elias ; And foretold by the Psalmist . Psal . 15. and Psal . 24. THE Son of God in the day of his sufferings as he was man did ascend in soule into that Paradise , into which the soules of Patriarchs , of Prophets , with the soules of holy and just men that dyed immediately after him , or at the same time with him , were admitted . And on that day at least before the dawning of the next which was the Sabbath he consecrated the celestiall Sanctuary or Paradise with his owne blood . But his Ascension into Paradise , what part soever of Heaven that were , on that day , is not the Ascension mentioned in our Creed : For when it is said , HE ASCENDED into Heaven , this must be understood of his Ascention thither in body which was forty dayes after his Resurrection from the dead . And into Heaven , or that part of Heaven mentioned in our Creede hee did not then ascend only as an high Priest , but also as King of Heaven and earth . The Day of his Ascension as was * mentioned before was the day of his solemne enthronization . 2 The manner of his Ascension is punctually related , specially by the Evangelist S. Luke in the last Chapter of his Gospell , and in the first of the sacred history of the Acts of the Apostles . The speciall quaerees concerning his or other Evangelicall or Apostolicall avouchments of his Ascension are but two : The first how that which they historically relate or avouch was fore-pictured : The second how or by what Prophets fore-told in the sacred Writings of the Old Testament . And these two quaeries must be discust not by dichotomy , or by way of opposition , but either severally or promiscuously as the Texts of the Old Testament shall minister occasion . 3 The Ascension of this just and holy one , of the great Prophet promised by Moses was first prefigured by the translation of Enoch which was long before the Law was given , long before Moses was borne . But of Enoch's translation litle can be said upon sure grounds , or by just warrant of Scripture : Only this we know from authentique testimonies that hee was an holy man and one that pleased God ; A man both in life and in his translation from this life unto a better , who did truly fore-shadow him in whom alone God was , and is , and ever will be best pleased . 4 The manner of Eliah's Ascension or rather of his being taken up from earth into heaven , or to a farre better place then earth , was more visible and more conspicuous , and the time of his taking up more publiquely knowne , then the time or manner of Enoch's translation was : He was taken or caried up out of Elishah's sight who with many others did expect the time and day of his translation , in a fiery Chariot ; a fit embleme of Eliah's propheticall spirit alwaies burning with zeale towards the service of God , even to the destruction of the enemies of it , or disturbers of the peace of Israel . Our Saviour did rather ascend in a Cloud then was taken up by it , albeit taken by it out of their sight which saw him ascend from earth to heaven : The cloud it selfe in which he did ascend being an embleme of his sweet and milde spirit , of those gracious lips which did alwaies distill words of mercy and love , allaying the terrible heat and fervency of Eliah's , and other Prophets spirits which had fore-told his first comming into , and his going out of this world , and his second comming to judge it . 5 Two illustrious predictions of his Ascension we have Psal . 15. & Psal . 24. but whether the one or both of these Psalmes which illustrate or confirme the truth of the Evangelicall story , be meerly propheticall , or typically propheticall , or mixt , id est , thus literally verified in the Psalmists themselves , or Pen-men of these hymnes , and afterward mystically fulfilled in Christ , is more then I dare peremptorily either affirme or deny . Most probable it is that the Author of the 15 th Psal . which doubtlesse was David himselfe did pen his owne part , and exercise his hopes and interest in the future Ascension of his Son and Lord , of which he had a present pledge or token by his late restitution into the tabernacle of the Lord from which he had sometimes been excluded , not for any crime or demerite , nor by any Ecclesiasticall censure of excommunication or suspension , but by secular violence of hostile persecution : During the time of his exile from the tabernacle hee or the sonnes of Chorah for him , uttered those patheticall complaints . How amiable are thy tabernacles thou Lord of hosts . My soule longeth , yea even fainteth for the Courts of the Lord : My heart and my flesh crieth out for the living God. Yea the sparrow hath found an house , and the swallow a nest for her selfe , where she may lay her young , even thine Altar O Lord of hosts my King and my God. Blessed are they that dwell in thy House , they will be still praising thee . Psal . 84. ver . 1. 2. &c. and againe ver . 9. Behold O God our shield ; and looke upon the face of thine anointed . After his restitution to his former freedome the kingly Prophet out of his consciousnesse of his owne integrity and righteousnesse of the cause for which he was persecuted by Saul and by others , frames these divine characters of such as have interest in the blessings prefigured by free resort unto the service of the Tabernacle , or of the Temple ( whose erection perhaps was in his project ) when he composed this 15 th Psal . Who shall abide in thy Tabernacle , or who shall abide in thy holy hill ? This Question he proposeth to Iehovah the Lord himselfe desirous to be instructed by him in this great mystery before he tooke upon him to instruct others in it . And he receives this answer , Hee that walketh uprightly , and worketh righteousnesse , and speaketh the truth in his heart ver . 2. and thus concludes , he that doth these things shall never be moved . Which last words could not be exactly fulfil'd of the Tabernacle , which it selfe was moveable : None but men so qualified as the character of the Psalme imports , had any just title or sure hope to be perpetuall partakers or inheritors of the blessings or comforts of this life which did attend the true service of the Tabernacle much lesse of the eternall blessings of the heavenly sanctuary . The ungodly and prophane persons of those times , or men tainted with the contrary vices unto those good qualifications which he there requires , however they might by extraordinary mercies fare de facto , did alwaies de jure , or by the ordinary course of God's Iustice forfeit their interest in the blessings promised to sincere observants of the Lawes of the Tabernacle . 6 So that this 15 th Psalme for its literal sense is a fuller expression of the matter contained in the first Psalme , or a more lively character of the blessings there promised . Now in as much as the Tabernacle whilst it was moveable in the wildernesse , whilst it was pitched in Shiloh , or in the Temple it selfe erected by Salomon on Mount Sion , was but a Type or Figure of that heavenly Sanctuary which God by his owne immediate hand hath pitched . Whatsoever was literally meant or verified of the first Tabernacle or Temple , and of the visible Founders of them , or sincere resorters to them , was in the mysticall sense verified of the heavenly Sanctuary , and of the invisible Founder of it , Christ Iesus the Son of God who did consecrate it with his owne blood , into this holy Temple . He alone could enter by the sacrifice of himselfe , he alone had right to dwell in it ; but through his mediation and intercession all such as follow the Psalmist's directions in that Psalme , which are indeed the immediate precepts of God himselfe , are admitted to be partakers of those joyes which by right , as we said , belong to the holy one of God alone , as all the faithfull people during the Law were partakers of the sacrifices and services of the Temple , though these were to be performed by the high Priest alone ; further , in as much as none besides the promised seede of David , or David's Lord , could exactly performe , or solidby expresse the qualifications in that Psalme required ; none but hee could have just right or tītle to enter into that most holy Sanctuary whereof the sanctum sanctorum , or holy of holies was but the model , nor ascend into that holy Mount whereof the hill o● Sion was at the best , but the footstoole or lowest step to it . Into this Sanctuary the Son of God our high Priest had better right to enter , more absolute authority to ascend the royall throne in what part soever of heaven seated , then the high Priest of the Law had to enter into the sanctum sanctorum , or Sanctuary within the vaile ; into which he was to enter but once a yeare ; nor might hee then admit any 〈…〉 or attendants to goe in with him . But into this heavenly Sanctuary , into which our hopes ( even in this life ) doe enter , Christ Iesus ( as saith the Apostle ) is gone before us , being made an high Priest for ever after the order of Melchisedech , and by verme of this Priesthood hee hath full power and authority to consecrate us to be Kings and Priests unto God , even all us that feel●● to expresse the characters of the Psalmist's blessed man by sanctity of life towards God , and syncerity of conversation amongst men . 6 That by the Tabernacle or holy hill mentioned Psal . 15 th the heavenly Sanctuary whereinto our high Priest is entred , is principally intended according to the mysticall sense , besides the conclusion of that Psalme , the close of the 24 th Psalme makes it more cleere . The Question and Answer proposed and made by this Psalmist , is the same ( but more distinct ) with that mentioned 15. Who shall ascend into the hill of the Lord ? And who shall stand in his holy place ? He that hath cleane hands , and a pure heart ; who hath not lift up his soule to vanity , nor sworne deceitfully . Hee shall receive the blessing from the Lord , and righteousnesse from the God of his salvation . ver . 3. 4. 5. Psal . 24. But there followes another remarkable Question twise proposed in words altogether the same ; and twise answered in the same words for equivalency of sense , with a preface most majesticke ; Lift up your heads O yee gates , and be yee lift up yee everlasting doores , and the King of Glory shall come in . ver . 7. The Question followes ver . 8. Who is this King of Glory ? Sure neither David who composed this Psalme , nor Salomon his sonne , but Iehovah potens in bello . Iehovah the strong and mighty Lord , puissant in in battaile . ver . 8. But least his posterity should not be so observant of these mysteries as was befitting , immediately after the reiteration of the former preface , Lift up your heads O gates &c. and of the same Question , Who is the King of Glory , hee resolves us somewhat more fully then before , ver . 10. Iehovah exercituum ipse est rex gloriae , the Lord of hosts he is the King of Glory , and concludes the whole Psalme with Selah , which , as to my remembrance hath been observed before , is not only a musicall note or modulation of the tone in singing , but a character of some peculiar matter or mystery in the ditty , deserving attentive meditation . 7 Vpon the matter then , or reckoning rectaratio being admitted Iudge , this Psalmist by King of Glory and Lord of hosts meanes the same Lord , and no other then whom in the beginning of this divine hymne he had acknowledged supreame Lord and Creator both of sea and land . The earth is the Lords , and the fulnesse thereof ; the World and they that dwell therein , for he hath founded it upon the seas ( that is in such a sense as wee say townes and cities are situated upon the rivers on whose bankes they stand ) and established it upon the flood . ver . 1. 2. Yet may we not deny that this Psalme may literally referre to the bringing in of the Arke into the hill of Sion , and to the exhortation of the Psalmist to admit and entertaine it as the feat of the King of Glory , God blessed for ever . But this literall sense doth no way prejudice , but rather strengthen the force of their argument who hence conclude the deity of the Son of God then admitted in triumph into the hill of Sion ( or the Tabernacle pitched in it ) according to his divine nature only ; this triumphant admission being a sure pledge or earnest of his future admission into his heavenly Sanctuary , the place of his everlasting residency as Lord and Christ in our nature . No man who acknowledgeth or rightly esteemeth the authority of the Psalmist , unlesse abundance of wit hath besplitted his understanding , can imagine that the King of Glory whom the Psalmist here mentioneth should be any other party or person besides the Son of God Christ Iesus , whom the Iewes ( when he came to the materiall Temple or Tabernacle wherein his divine nature did in peculiar manner reside ) did not entertaine in such manner as David enjoyned their fore-Fathers to entertaine the Arke of his presence . They would not acknowledge him to be their Messias because they knew him not , nor the Scriptures which did foretell this his comming . For as our * Apostle with speciall reference to the words of this Psalmist te●s us , had they knowne him to be that Lord of Glory unto whose honour David consecrated this hymne , they would not have crucified him . But by crucifying , or rather by his humiliation of himselfe unto the death of the Crosse , he was consecrated as man unto his everlasting Priesthood , and made both Lord and King of Glory . CHAP. 36. At what time , and upon what occasions th 68 Psalme was composed . What reference it hath ( in the generall ) unto our Saviour's Ascension . ANother Psalme there is appointed by the wisedome of the ancient and continued by the discretion of the English Church even since the first reformation , to be read or sung as a proper hymne to the festivall of our Saviour's Asoension . A Psalme full of mysteries and divine raptures apt to enkindle our hearts with zeal and admiration , could we find out , or rightly seeke after either the historicall occasions which ministred the matter or ditty of this divine song , or the severall parts of Scripture unto which most passages in it according to the literall or historicall sense doe respectively referre . The occasion of composing the Psalme , to wit , 68. Some Iewish Rabbins conjecture to have been that glorious victory which Ezekiah , or rather the Lord of hosts in Ezekiah's daies , got over Senacherib and his mighty army . But the most of the more judicious Christian Commentators with greater probability or discretion , referre the occasion of composing this Psalme to that solemne translation of the Arke of God from Kyriath Iearim into Mount Sion at large described 2. Sam. 6. David gathered together all the chosen men of Israel , thirty thousand . And David arose and went with all the people that were with him from Baal of Iudah , to bring up from thence the Arke of God whose name is called by the Lord of hosts , that dwelleth betweene the Cherubbims , or at which the name even the name of the Lord of hosts was called upon . 2 This later opinion is in it selfe perswasible , or rather deserves full credanee from the first words of the Psalme , Let God aris● , let his enemies be scattered , let them also that hate him flee before him . ver . 1. These were verba solemnia the accustomed solemne forme of prayer used so often as the Arke of the Covenant ( which was to this people the most authentique pledge of God's peculiar presence and protection , and for this reason called by his name ) did remove from one place to another during their pilgrimage in the wildernesse . And they departed from the Mount of the Lord three daies journey : And the Arke of the Covenant of the Lord went before them in the three daies journey to search out a resting place for them : and the Cloud of the Lord was upon them by day when they went out of the Campe. And it came to passe when the Arke set forward that Moses said , rise up Lord and let thine enemies be scattered , and let them that hate thee flee before thee ? And when it rested hee said Returne O Lord unto the many thousands of Israel . Numb . 10. ver . 33. 34. 35. 36. Moses prayed conceptis verbis that God would arise and take part with his people . David out of the fresh experience of God's mighty protection over him , his subjects , and allies so long as they worshipped him in truth and syncerity , in this symbole of his presence , seemes to utter Moses song rather by way of congratulation for victories already gotten then by way of instant prayer for present assistance ; A great part of this most divine , most sublime ditty , is a recapitulation of the glorious victories which the God of Israel had purchased for his people , and upon their deliverance out of Egypt , and their other peculiar protections , or succours which private men or women in their distresse had found , when they were helplesse in the sight of men , or oppressed by their neighbours ; Sing unto God , sing praises to his name , extoll him that rideth upon the heavens by his name Iah , and reioyce before him . A Father of the fatherlesse and a Iudge of the widowes is God in his holy Habitation . God setteth the solitary in families , he bringeth out those that are bound in chaines , but the rebellious dwell in a dry land . ver . 4. 5. 6. The verses following referre to the publique deliverance out of Egypt , and the majesticke apparitions about Mount Sinai : O God when thou wentest forth before thy people , when thou didst march through the wildernesse , the earth shooke , the heavens also dropped before the Lord , even Sinai it selfe was moved at the presence of God the God of Israel &c. 7. 8. Some good Interpreters here observe that the Arke itselfe is called Iehovah , or the Lord God of Israel by the same forme of speech that the sacrament all pledges are called , the one the Body , the other the Blood of Christ . 3 Now the sweet singer of Israel was confident that the God of their Fathers would be as gracious to himselfe , to his people , and their successors , after he came to dwell in Mount Sinai , as he had been to Moses and Ioshun in the wildernesse , ●or unto Samuel while the Taber nacle was in Shiloh or elsewhere , either in motion or pitched . Hence sprung those encomiasticall expressions throughout the Psalme of the glory of Mount Sion not so much for its native situation , ( though that were glorious , ) as for that it was now become the pedestall to the Arke wherein Iehovah , or Iah kept his residence . The hill of God is as the hill of * Bashan , an high hill as the hill of Bashan , Why leape yee , yee high hills ? This is the hill which God desireth to dwell in , yea the Lord will dwell in it for ever . ver . 15. 16. Yet all these glorious hopes or hoped promises prophesied of in this Psalme , are to be interpreted according to the rules before observed upon Psal . 89. Many of the blessings hoped for and fore-prophesied were meant according to the literall sense , of David himselfe and his posterity , yet but conditionally true of them ; absolutely , irreversibly , and everlastingly true only of David's son or seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of that God and Lord who in the fulnesse of time was to be enclosed in the Virgines wombe , and to have his everlasting habitation in the fruit of her body , after a more admirable and peculiar manner then he resided in the Ark , when David brought it unto the hill of Sion . Hee is often said indeed to dwell in the Arke and in the Temple , but never so did dwell in them in such a sense as our Apostle describes his habitation in the man Christ Iesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily , or as Chemnitius renders it , by personall residence . 4 For the encomiasticall part of the 68. Psal . sofarre as it concernes mount Sion , Ierusalem , or Iudah , the Reader may find a paraphrasticall exposition to it Psal . 48. which was composed after this , and as it is most probable in the dayes of Iehosaphat . For any paraphrase or Comment upon that Psalme , I leave the learned Reader to his owne choice : I would only commend one passage of * Calvin's Comments upon it , which an ingenuous censurer of this great Dr when hee treads awry or speakes harshly , but a more friendly encomiast of him when he goes aright , hath commended to me , upon the close of that Psalme : Walke about Sionand go● round about her , tell the towers thereof . ver . 12. &c. Argutum simul & solidū est , & diligenter not●ndum , quod hic ●alvinus auguratur & interpretatur de excidio urbis & Templi , ut splendorē Templi narrent posteritati . Non opus erat auditu & narratione ●i visibus humanis semper p●tuisset . Narrantur posteritati qu● non exhibentur , veluti , quotidi●●●●●●cula & spectacula . ●op . in v. 14. This commendable observation upon the 48. Ps . makes a speech of this same Calvi● upon the principall passages of the 68. Psalm . more harsh and distastful to this inge●●o●s censurer , and to others which have their senses exercised in the interpretation of prophecies , especialy such as are alleaged by the Apostles or Evangelists . So was the * 19 v. of this Psalme urged by S. Paul to prove our Saviours Ascension . Ephes . 4. Calvinus ait : Paulus locum hunc subtilius ad Christum deflectit ; mallem dicere , divinius ad Christum transfert & accommodat . 5 But this ingenious Writer , and accurate Latinist useth this word accommodat in another sense then Iansenius , Suarez , or Maldonat , or other literalists doe , which oftentimes though not alwaies , oppose the word accommodation , or allusion , to concludent proofe : for of all the prophesies which point directly to the Article of Christ's Ascension , this 19. ver . alleaged by S. Paul to this purpose , is most concludent , if we could rightly parallel the literall or historicall passages which are well deciphered by Calvin with the mysticall or principally intended sense or actuall accomplishment of David's words . The historicall occasion from which the spirit of prophecy in David tooke its rise to proclaime this grand mystery of the Gospell , was the often mentioned triumphant introduction of the Arke of God ( or in equivalent sense , the God of Israel which dwelt in the Arke ) into the hill of Sion ; which from this time and occasion was instiled the place of God's rest ; because the Arke of God ( as was presumed ) was there to reside ( without wandring ) as in the place which God had chosen for it . To this purpose Psal . 78. He smote his enemies in the hinder parts , hee put them to a perpetuall repreach . Moreover he refused the Tabernacle of Ioseph ; and chose not the Tribe of Ephraim , but chose the Tribe of Iudah , the Mount Sian which he loved . And he built his Sanctuary like high pallaces ; like the earth which he hath est ablished for ever . ver . 66. 67. 68. 69. From this designation of the Arke to reside in Ierusalem , David ( haply ) who knew best the tenour of God's promise concerning this businesse , would not suffer it to goe along with him when he fled from Ierusalem , as being in danger of suprisall by his son Absolon . CHAP. 37. Of the concludency of the Apostle's Allegation , Ephes . 4. 7. 8. Out of the 18. ver . of the 68. Psal . BVt to set forth the parallel betwixt the Prophet and our Apostle , The custome among the Romans and other Nations , was to bestow congiaries or largesses upon their friends or natives , when they led their enemies captive in solemne triumph . Whether David led any enemies , of which hee had conquered many , in such triumph ; or whether he did meerly as a Prophet or sacred Poet , display his former victories gotten over the enemies of God and his Church , by the manner of the Nations triumphs over their enemies , is not in my observation evident . This is certaine , hee dispersed not painted or poeticall , but reall largesses unto the people , in gratefull memory of the former victories which God had given to him & his Predecessors , the former Champions , for the people of Israel . And more then probable it is , that David in this hymne had speciall reference to the victories and triumphs of Barach and his associates over Sisera , most divinely expressed by Deborah in her song . Iudg. 5. My heart is toward the Governours of Israel , that offered themselves willingly among the people . Blesse yee the Lord. ver . 9. Awake , awake Deborah , awake , awake , utter a song , Arise Barach and lead captivity captive , thou son of Abinoam . Then he made him that remaineth , have dominion over the Nobles among the people . The Lord made mee have dominion over the mighty . v. 12. 13. Whether David when hee composed the 68. Psalm . did imitate the triumph of Barach and Deborah over Sisera , Generall of Iabin's host , by matter of fact , as by leading his captives in triumph , which is most probable ; or only seeke to exceed Deborah in his song by more full expressions of his thankfulnesse towards God , who had given him greater victories over greater enemies , is not manifest : But it is more then matter of opinion , or pious credulity , that both the victories of Barach and David over the visible enemies of God's people , or whatsoever other historicall occasions , Deborah or Barach , or David had to utter their songs , were but types , or ominous or lucky prenotions of that great victory which the Seed of David the Son of God was to obtaine over the old Serpent and his seed , over death it selfe , and all the powers of darknesse . The triumph of the one or other ( David I mean or Barach ) was but a picture or painted shadow of that triumphant conquest described by our Apostle . Colass . 2. And you being dead in your sinnes , and the uncircumcision of your flesh , 〈…〉 he 〈…〉 together with him , having forgiven you all 〈…〉 , blotting out the hand writing of ordinances that was against us , and tooke it out of the way , and having spoiled principalicies and powers , he made a shew of them openly triumphing over them in it , ver . 13. 14. 15. 2. The harmony betweene the literall or historicall sense of David's words , though we weigh them only according to Calvin's Comments upon them : [ Thou hast ascended on high , thou hast led captivity captive , thou hast received gifts for men ] and the mysticall interpretations of them given by S. Paul , is as sweet as plaine , such as need no descant besides the bare proposall of the Psalmist's Text , and Apostle's interpretation of it , or conlsiderations of the occasions which David had to speake as in the fore-cited place he doth . David and Barach with other Conquerors when they led captivity ▪ captive gave gifts unto their friends , gifts of diverse sorts to severall persons , silver and gold , of other guerdons to their well-deserving captaines or souldiers , rayments of needle-worke unto women of better ranke , wi●e and cakes , or other like junkets to poore women and children . Assoone as David had made an end of burnt offerings and peace-offerings , hee blessed the people in the name of the Lord of hosts , and hee dea●t among all the people , even among the whole multitude of Israel , as well to the women as 〈…〉 to ever● ▪ one a cake of bread , and a good piece of flesh , and a flagon of wine , so all the people departed ; every one to his house . 2. Sam. 6. ver . 28. 29. And this was the time when hee brought the A●ke of God in solemne procession into the hill of Sion . But unto every one of us ( saith the the Apostle in the fore ▪ cited place , which containes the Evangelicall mystery parallel to this historicall relation , ) is given grace according to the measure of the gift of Christ . Wherefore he saith when be ascended up on high he led captivity captive , and gave gifts unto men . Now that he ascended , what is it but that he descended first into the lower parts of the earth . Hee that descended is the same also that ascended up farre above all heavens , that he might fill all things . And he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers ; for the perfecting of the Saints , for the worke of the Ministery , for the edifying of the Body of Christ . Till wee all come in the unity of the faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulnesse of Christ . Ephes . 4. v. 7. 8. 9. 10. 11. 12. 13. 3 From this improvement of the Psalmist's literall sense and mysticall interpretation of his practice , which no good Christian will deny to be authentique as being made by the Apostle , the diligent Reader may easily find out the mysticall or propheticall sense of the verses following in the 68. Psal . , so farre as they concerne the Article of our Saviour's Ascension , or the propagation of the Kingdome of God , which followed upon it . To take the cleareview of the mysticall sense of the verses mentioned , the Reader with me must take his rise from the literall sense , which is two-fold ; the one containing an historicall expression of what was to be acted for the present by David and his attendants , when he brought the Arke into Mount Sion ; the other a relation or retro-aspect unto the solemnities used by Barach and his attendants , in their triumph over Sisera . So it followeth , They have seene thy goings O God , even the goings of my God , my King in the Sanctuary . These words are characters , or notes of the solemne procession of the Arke , for whilst the Arke , or Sanctuary did goe , or march unto Mount Sion , the God and King of Israel did goe with it and in it ; and in this procession the singers went before , the players on instruments followed after , amongst them were the Damosels playing with Timbrels . v. 25 ▪ The solemnity of singing in God's service was more compleat in David's time , then it had been in the daies of Moses , or of the Iudges ; yet songs and musick they had then in their solemn processions or gratulations , and Damosels playing upon Timbrels , as it is evident out of Exodus 15. Iudges 5. and other ancient sacred histories . Though such processions at this day , ( such is the alteration of times and seasons ) would be as unsightly to us moderne Christians whether Protestants or Papists , as it would be to an English Protestant to see the consecrated hoast or Body of our Lord , whilst caried about in solemn processiō , attended with a ma●risk-dance , or other like gamboles . But the burthen of the song used by David was that , v. 26. Blesse ye God in the Congregation , even the Lord from ( or ye that are of ) the fountaine of Israel . For not Iudah only but the rest had their portion in the son of Iesse , for there is litle Benjamin with their Ruler , the Princes of Iudah and their councell , the Princes of Zebulun , and the Princes of Nepthali . ver . 27. These Tribes with their governors in all probability did give David best attendance in this great service done to the Arke , or rather to the God of Israel that dwelt in it , as some of them likewise had been principall assistants unto Barak , highly commended for their service by Deborah ; Out of Ephraim was their a roote of them against Amaleck , after thee Beniamin among thy people . Iudg. 5. ver . 14. After a sharpe taxe of some other Tribes for their great backwardnesse in the service of God , she addes , Zebulun and Nepthali were a people that ieoparded their lives unto the death in the high places of the field . ver . 18. In the first procession of the Arke . Numb . 10. All the Tribes with their Rulers did attend it , so did they not Barak in the battel of the Lord against Iabin and Sisera ; The excellent services of these Tribes , mentioned by David in this pocession with the Arke to Mount Sion , did prognosticate or portend that when the true Arke was exhibited , that is , when the God of their Fathers should come and dwell and walke among them in the midst of them , as Moses had promised , his chiefe attendants should be these Tribes commended by Deborah and David . Christ Iesus himselfe the God of Israel whom David and his Fathers worshipped , was of the Tribe of Iudah , Paul of the Tribe of Beniamin , Peter and Andrew , and most of the other Apostles or prime Disciples , were of the Tribe of Zebulum and Nepthali , and made more then Princes of their families , his witnesses and Embassadours , not to the end of the earth , but to the ends of the World. 4 Some of the Ancients , and among the rest S. Austin , if my memory faile not , thinke they have found out S. Paul charactered in the fore cited prophecy , there was litle Beniamin their Ruler &c. And assuredly 't was not a matter of meere chance or fancy , that this great Apostle of the Gentiles should have his name changed from Saul unto Paul , a name borrowed as some thinke from Sergius Paulus , and Paulus in the Latine signifies a litle one . And this was a name better be fitting this great Apostles disposition after his calling then the name of Saul , which was the name of the first King of Israel , and one of the greatest of his Tribe . That Saul was litle in his owne eyes before hee was King but great after , whereas this Apostle Paul was litle in his owne eyes , but great in the eyes of the Lord after hee was made Ruler of the people ; but to wave this conjecture of the Ancients , and not to dispute the reason why Beniamin should be called litle by David in that Catalogue , wherein hee had the precedency in order of Iudah ; most other passages throughout this 68. Psal . from the 19. ver . are eminently propheticall . Blessed be the Lord who dayly loadeth us with benefits , even the God of our salvation . Hee that is our God is the God of salvation , and unto God the Lord belong the issues of death . ver . 19. 20. These are characters of God incarnate or made man , or of the man Christ Iesus , made salvation it selfe , and of this Iesus raised from death : for from this title the issues of death or deliverance from it belong to him as his peculiar : More apparently are those passages ver . 31. &c. literally meant , at least exactly fulfilled of Iesus Christ after his Resurrection and Ascension to his holy hill or heavenly Sanctuary . Princes shall come out of Egypt , Ethiopia shall soone stretch out her hands unto God ; Sing unto God O yee Kingdomes of the earth : O sing praises unto the Lord. To him that rideth upon the heaven of heavens , which were of old . Loe , he doth send out his voice , and that a mighty voice . Ascribe yee strength unto God , his excellency is over Israel , and his strength is in the Clouds . O God thou art terrible out of thy places ; the God of Israel is he that giveth strength and power unto his people . Bbessed be God. ver . 31. 32. &c. 5 As for the prayer conceived first by Moses , afterwards assumed by David after the removall of the Arke [ Let God arise let his enemies be scattered , let them also that hate him flee before him ] and all those menaces of fearefull judgments upon God's enemies , pronounced by David in this Psalme as appendices to it ; these were never so exactly fulfil'd either of the Cananites , Moabites , Philistims , or other enemies of Israel whiles the materiall Arke did remove from place to place , or setled in Ierusalem , as they have been of the seed of Abraham and of Iacob , since their God did arise from death in our nature , which he consecrated to be the true and living Arke of God. Nor can the truth of God's promises unto Abraham , David , or their seed , no not according to the literall sense of the prophecies which concerne them , be any way impeached by taking his punishing hand from their heads , and laying it more heavily upon his sometimes-chosen people . For seeing they became the sworne enemies of the God of their Fathers revealed in the Arke of his flesh , the fore-mentioned prayer or imprecation of Moses and David , was more literally and punctually directed against them , then against A●●alek , Moab , Ammon &c. For these , whether we take them jointly or severally , were no greater enemies of God then other heathen Nations were , save only in this , that they were , greater enemies to his Chosen people the seed of Iacob , by reason of their vicinity as bordering upon their costs , which alwaies nurseth quarrels betweene Nations dis-united in soveraignty , or forme of government ; whereas the Iewish seed of Abraham which had been sometimes God's Elect people , without occasion given became the immediate enemies of their God , and for his sake more bloody persecutors of the Gentiles , yea of their owne brethren according to the flesh , after they with the Gentiles had become his Chosen people . Now Moses his prayer , or David's imprecation did not aime at the persons of men , of what Nation soever , but at their malicious qualifications or enmities against God , whether direct or indirect ; so that since the seed of Abraham became the enemies of God and his Christ , they may be more truly said to have dashed against the Psalmists or Moses curse , then it to have falled upon , or overtaken them ; and yet for all this as wee learne from S. Paul Rom. 11. that other prayer of Moses when the Arke rested , shall beare date againe , shall be fulfilled for the good of these yet cast-awaies . When the Ark rested Moses said , returnè O God to the many thousands of Israel Numb . 10. 36. This strange devolution of God's mercies and judgments from one people to another , making the down-fall of one Nation to be the advancement of another to his free grace and mercy , ( not the points of Election and reprobation , as there hath been a mist cast upon them by unskilful Controversers , whereas S. Paul had left them cleare enough , ) was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose deeper consideration did extort that patheticall ejaculation from him . O the depth of the riches both of the wisdome and knowledge of God , how unsearehable are his Iudgments and his waies past finding out &c. CHAP. 38. That the manner of our Saviours Ascension was more clearly fore seen by Daniel then by David , and most exactly fore-shadowed by matters of fact in Mosaicall and other sacred histories : A parallel betweene Salōmon's Consecration of the Temple , and our Saviour's Consecration , or sanctisying of himselfe , and his heavenly Sanctuary . WHether David did distinctly apprehend the manner of our Saviour's Ascension , and propagation of his dominion over all things in heaven and earth , both which he did fore-tell and fore-shadow by matter of fact and service done to the Arke ; or whether he did at all fore-guesse , or suspect the turning of God's heavy hand upon his seed and Iacob's seed according to the flesh , is a point not altogether out of question , were it fit to be inquired into , But ( as hath been * observed heretofore ) our beliefe or right apprehension of the truth of divine mysteries , doth not depend upon their knowledge or appehension which did fore-tell or relate their prefigurations , but on the contrivance of divine , ●inerting , all-seeing providence , by whose inspiration and secret instinct both the Prophets and Evangelists did both speake and write . But be the former doubt concerning David's apprehension of these mysteries , waved or determined as it may be ; this wee know and may resolve , whatsoever in the former Psalme was fore-told or fore-shadowed by David , concerning the manner of our Saviour's . Ascension or propagation of his Kingdome , was more clearly fore-seen by Daniel , and as punctually foreshadowed by matter of fact in Mosaicall histories : To begin with the testimony of Daniel which was meerly propheticall , a pure vision . And I beheld invisions by night , behold one like the son of man , came in the clouds of heaven and approached unto the ancient of daies , and they brought him before him . And he gave him dominion , and honour , and a Kingdome ; that all people , Nations , and languages should serve him , his dominion is an everlasting dominion which shall never be taken away : and his Kingdome shall never be destroyed . In that he saith he was like unto the Son of man , this doth not import that hee was not truly man , or only like to man , but that more glory was due unto him then to any meere sonne of man ; and that he was the true sonne of that ancient of dayes unto whom hee was brought : And as our Apostle saith that being in the forme of God , and equall unto God , yet he was found in the liknesse and shape of man , that is , as essentially like to man as like to God. The Prophet describes his presentation to his Father , by the Angels and coelestiall powers attending him , which our Evangelist relateth not , because ( haply ) this could not be seen by waking and mortall eyes , but only by vision or rapture of spirit . The same Prophet likewise describes the manner of his Ascension , as exactly as if he had been a waking spectator of it with the Apostles and Disciples . 2 But to resume the Prophets words : Behold saith the Prophet one like the sonne of man came in the clouds of heaven and approached unto the ancient of daies . hee doth not say hee was brought up in the clouds of heaven , for the motion was his owne : Hee was the agent or mover , as well as the party moved in this Ascension . So the Evangelist saith . Act. 1. 9. And when hee had spoken these things , while they beheld he was taken up ; for a cloud tooke him out of their sight , and whilst they looked stedfastly towards heaven as he went. Behold two men stood by them in white apparrell which also said , yee men of Galilee , why stand ye gazing up into heaven : Emphasim habent verba hee , videntibus illis : It was remarkably said that hee was taken up his Disciples looking on , for this imports , as some of the ancients observe that Christ did ascend by litle and litle as it were by certaine steps that hee might feed the eyes and refresh the soules of his Disciples . He was not raught up as Elias was , who had but one witnesse , nor as S. Paul who had no witnesse besides himselfe , scarce himselfe a witnesse of his rapture , for whether hee were taken up in the body or out of the body God knowes ( saith he ) I cannot tell . But our Saviour went by the power of his omnipotency : he descended when hee would , and when he would ascended , appointing what spectators or witnesses it pleased him , with the place , the time , the very day and houre . 3 As S. Luke's description of our Saviour's Ascension is a compleat explanation of Daniel's vision ▪ so is that vision , of the mysticall sense of Mosaicall or other histories , concerning the Arke or Tabernacle . For the unfolding of this point we are to take the fore-mentioned prenotion for our rule , to wit , that the Arke of the Covenant wherein God was said to dwell ▪ was but a Type or shadow of the humane nature of Christ , in which the God-head dwelleth bodily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other branch of this prenotion is as cleare , that the Tabernacle which Moses erected in the wildernesse , in which he placed the Arke , was but a petty modle of that celestiall Tabernacle into which Christ is entred , of which the Temple built by Salomon was somewhat a fairer draught ; yet no more then a litle mappe . Now immediately after ▪ Moses had finished the worke of the Tabernacle , A cloud covered the Tent of the congregation , and the Glory of the Lord filled the Tabernacle Exod. 40. ver . 34. &c. More expressly Numb . 9. v. 15. And on the day that the Tabernacle was reared up , a cloud covered the Tabernacle , namely the tent of the testimony ; and at even there was upon the Tabernacle as it were the appearance of fire untill the morning . The most memorable history to this purpose is 1. King. 1. v. When Salomon had assembled all the Elders of Israel , and heads of the Tribes , to bring up the Arke of the Covenant of the Lord out of the City of David to the Temple ver . 1. And it came to passe when the Priests were gone out of the holy place , that the cloud filled the house of the Lord ; so that the Priests could not stand to minister because of the cloud ; for the Glory of the Lord had filled the House of the Lord. v. 11. The Son of God in whose breast as he is the Son of David , the Covenant made with mankind is registred most exactly , and kept safer then the Tables of the first Covenant were in the Arke when it was brought into the Temple , had his Throne and Sanctuary prepared of old , or to use our Apostle's dialect , non erat hujus structurae , they were not thrones or Sanctuaries made with hands ; yet to be consecrated by the blood of our high Priest ; and being thus prepared , a cloud did cover this living Arke of God and high Priest , upon the day that hee was to enter into the holy place : After the cloud tooke him from his Disciples sight , hee filled the everlasting Tabernacle with his Glory , being more reverently adored by all the host of heaven , then he had been either by Salomon , or the Elders of Israel when they brought the Arke of his Covenant into the Temple , or by his Apostles after his Resurrection . 4 At the same time wherein the Arke was brought by the Priest into the most holy place , Salomon kneeling before the Altar of the Lord first blessed God and consecrated the Temple by that divine prayer never to be forgotten by good Christians . And as soone as he had ended his prayer he rose up , and blessed the congregation of Israel with a loud voice , saying , Blessed be the Lord that hath given rest unto his people Israel according to all that he promised ; there hath not failed one word of all his good promises which he promised by the hand of Moses his servant . 1. King. 8. v. 56. &c. His praiers to God and blessing of the people are more then parallel'd by our Saviour's prayers for his owne Consecration and the spirituall blessings thence to be derived upon his Apostles . Ioh. 4. 14. &c. One part of Salomons praier when he blessed the people was this , Let these my words wherewith I have made supplication before the Lord , be nigh unto the Lord our God day and night , that he maintaine the cause of his servant , and the cause of his people Israel at all times , as the matter shall require . v. 49. That all the people of the earth may know that the Lord is God , and that there is none else . ver . 60. This part is rather accomplished then parallel'd by our Saviour Ioh. 17. I pray for them , I pray not for the world , but for them which thou hast given me , for they are thine . ver . 9. And for their sakes I sanctify my selfe that they also might be sanctified through the truth . Neither pray I for these alone , but for them also which shall beleeve on mee through their word ; that they all may be one , as thou Father art in me and I in thee , that they also may be one in us : That the world may believe that thou hast sent me . v. 19. 20. 21. CHAP. 39. Into what place or part of heaven our Saviour did ascend , or in what manner he sitteth at the right hand of God , are points not so fit to be particularly inquired after , nor so apt to be proved or determined by Scripture , as the other Articles of our Creed . BVt however Hee whose prayers were alwaies heard , did thus pray for his followers a litle before his agony and bloody Passion , and bestow his solemn blessing upon them immediately after his Resurrection and before his Ascension : Yet the extraordinary blessings which hee prayed for and promised in his Fathers name , were not really conferred untill he was actually enthronized ; but shortly after showred downe in abundance upon his Apostles and those that beleeved through their report . So he fore-told them when he was ready to ascend . Behold I send the promise of my Father upon you : But tarry ye in the City of Ierusalem untill yee be endued with power from on high . Luk. 24. 49. The exhibition of the blessings here promised was Act. 2. ver . 32. 33. 34. This Iesus hath God raised up whereof we are all witnesses . Therefore being by the right hand of God exalted and having received of the Father the promise of the holy Ghost , he hath shed forth this which ye now see and heare . For David is not ascended into the heavens ; but hee saith himselfe , the Lord said unto my Lord , Sit thou on my right hand untill I make thy foes thy footstoole . When he saith David is not ascended into heaven , this must be understood of his Ascension thither in body , and this negative he had strongproved before , But whether David's soule had ascended or was carried into heaven before this time , this place doth neither warrant us to affirme or deny . David's soule before this was in a place of blisse in heaven it selfe , not in limbe : But whether in that heaven , or that part of heaven , into which our Saviour did now in body , ascend , is more questionable then determinable . Some good Writers with great probabilitie and equall modesty affirme that Christ did now ascend in body farre higher then the mansions of blisse appointed for the Saints , Prophets , Apostles , &c. or for Angels of the highest ranke . And to this purpose is that of our Apostle alleaged by them . Ephes . 4. 10. Hee that descended is the same also that ascended up farre above all heavens that hee might fill all things ▪ & other like places wherein he is said to be ▪ exalted above all powers and principalities . Some grave * Postillers or discreet Preachers would perswade us , that Christ's Throne of Majesty was pitched in luce inaccessâ in that region of light and blisse which is inaccessable to any meere creature man or Angell , as being reserved for the peculiar mansion of the invisible God and Father of lights and for his Son both God and man enthronized as as King , and Priest on his right hand . But whether the exaltation of the Son of God unto the right hand of his Father farre above all Powers , Dominions , and Principalities , doe include a superiority , not of soveraignty or dominion only but withall of place according to locall distance , or a supereminent Throne of Majesty , if the Lutherane will not be too cholerick , or Maldonat's associates too censorious , may be in fitter place soberly debated . 2 But however the one or other of these may be affected , the best is , we need not be too curious in these points , especially with men apt to quarrell about phrases or expressions . Other Articles concerning Christ we are bound to beleeve distinctly and explicitely according to the plaine literall or grammaticall sense of the words , wherin the Evangelists and Apostles have expressed them , without the vail of any rhetoricall trope or allegory . And strange it is not , if our beliefe of other Articles , or knowledge of them be literally required ; seeing the matter contained in them is sensible and comprehensible to reason sanctified by grace : As his conception ; although it were wrought immediately by a supernaturall cause ; albeit the manner of it were miraculous : yet for substance it was univocally the same with our conception : He was as truly and properly conceived as wee are conceived : Hee was as truly made of the substance of his Mother , as we are made of the substance of our Parents ; or as Adam was made of the earth : Hee was as truly and as properly borne as we are borne : He was really and as properly circumcised as any other child of Abraham was : He suffered truly and as properly as any man can suffer : Hee was as truly and as properly crucified dead and buried and rose againe , as any man ever was crucified dead and buried , or can rise againe . But for the place whither he ascended , or for the manner of his sitting at the right hand of God , these cannot be so distinctly conceived by us , because they are not in such proper termes exprest by the holy Ghost , but are wrapt up in a vaile of legall shadowes or representations . Concerning the place whither he ascended , wee know in generall that it was a place of joy , of blisse and glory ; but which place the Apostle himselfe could not better represent unto us , then by the sanctum sanctorum , or the most holy place in the Tabernacle or Temple . This hope wee have Heb. 6. 19. as an anchor of the soule both sure and stedfast , and which entreth within the vaile , whither the forerunner is for us entred , made an high Priest for ever after the order of Melchisedech . So S. Iohn emblazons the glory of Christ by the Pontificall attire and robes of Aaron , as likewise he doth the beauty of Christ's Kingdome by the feast of Tabernacles . 3 The best and safest meanes for conceiving aright , at least for not conceiving amisse , of these two heavenly mysteries , is not by criticall scanning the literall sense or importance of the Prophet's words in their descriptions of them , but by sincere practise of those knowne duties whereto our beliefe of these unknowne mysteries bind us . The most generall and necessary duty wherto wee are bound by beliefe of our Saviour's Resurection and Ascension into heaven , is that of our Apostle . Goll . 3. ver . 1. 2. 3. 4. If yee then be risen with Christ seeke those things which are above , where Christ sitteth on the right hand of God. Set your affections on things above not on things on earth : For yee are dead and your life is hid with Christ in God. When Christ who is our life shall appeare , then shall yee also appeare with him in glory . Mortifie therefore your members which are upon the earth , fornication , uncleanenesse , inordinate affection , evill concupiscence and covetousnesse which is idolatry , for which things sake the wrath of God cometh on the children of disobedience . But if these workes of the flesh be mortified by the spirit ; the spirit of God , having gotten possession of our hearts , doth organize them , and frame a true model of the heavenly Sanctuary within our breasts , albeit we cannot expresse our affectionate conceits , or experimentall representations unto others . Christ is present with us , or in us by this renovation of our mind , or by imprinting these heavenly affections in our soules , by following love , gentlenesse , meeknesse , temperance , patience &c. Christ is really fashioned in us not by converting any substance into his substance , or by reall converting his substance into ours , but by conversion of our earthly affections into the similitude of his heavenly affections : Our affections being thus converted Christ hath his Throne and Habitation in our hearts , so answering to his heavenly Throne , as the light of the sun gathered in some round body apt to reflect his beames , or to be penetrated by them , doth resemble the sun which really penetrates and enlightens them . For effecting this reall conversion of our affections into the similitude of his affections , no other presence of Christ is either necessary or expedient , besides the presence of his spirit , by which ten dayes after his Ascension he enabled his Disciples to conceive aright of these heavenly mysteries , and to convert others unto the truth of his Gospel . 4 That Christ's body should descend from heaven unto us or be bodily present by trasubstantiation , or some other manner as some conceive , we have no reason to hope nor warrant to believe ; to lift up our bodies unto heaven we have no possibility ; but to lift up our hearts and spirits unto our Lord now placed in his heavenly Throne , we have have peremptory precepts many . But how shall wee lift them up , or what power have we to lift them up ? Not so much I confesse as we have to cast our selves downe before his Throne , but casting our selves downe before him , which we cannot performe without his preventing and assisting grace , we have a sure promise that he will lift us up . Wee are no where to my remembrance commanded to pray to God that he would cast us downe , and yet bound to pray that he would give us grace to cast our selves downe . As often then as wee meditate upon this Article of Christ's Ascension or sitting at the right hand of God , let us beseech God and him , that the Priests may truly exhort their charge , his people , to lift up their hearts , and that the people may as truly answer we lift them up unto the Lord : And that we may all joyntly sing that hymne in reverence and true devotion , With Angels and Arch-Angels , and with all the company of heaven we laud thy glorious name O Christ evermore praising thee and saying , holy , holy , holy , Lord God of hosts heaven and earth are full of the Majesty of thy Glory , Glory be to thee O Lord most high . AMEN . CHAP. 40. How the time of our Saviour's Ascension into heaven upon the fortieth day after his Resurrection from the grave , was prefigured by the signe of the Prophet Ionas , with the exposition of that signe given by our Saviour Mat. 12. 39. 40. ONe thing more I should have said in the former treatise but now must commend it to the Reader 's observation : And 't is this , that many of those propheticall passages specially in the Psalmes of bringing great things to passe by the right hand of the Lord , have been are and sahll be most punctually fulfill'd of , and in the Son of God incarnate , since he was placed at the right hand of God the Father . That his placing there includes an extraordinary eminency of power more then hath been formerly manifested , the Lutheran I am sure doth not , and I hope others cannot deny . Two speciall manifestations of the power of the right hand of God , were exhibited not long after his Ascension . The first spirituall , as the descending of the holy Ghost from which time the holy Catholique Church bare date or began to be in esse . The other was the destruction of Ierusalem and the dispersion of the rejected reliques of Abraham's seed throughout the Nations . 2 The circumstance of the time wherein he ascended which is the only point left to be discust is plainely set downe by the Evangelist S. Luke . Act. 13. The Queries upon it are two . The first how it was prefigured : The second what it did portend . 3 For the resolution of both these Queries there can be no firmer ground then the explication of a sacred text uttered by our Saviour himselfe . Math. 12. v. 38. 39. &c. Then certaine of the Scribes and of the Pharisees answered , saying , Master , wee would see a signe from thee . But he answered and said to them , an evill and adulterous generation seeketh after a signe , and there shall no signe be given to it , but the signe of the Prophet Ionas . For as Ionas was three daies and three nights in the whales belly ; so shall the son of man be three daies and three nights in the heart of the earth . 4 But yet for any helpe we have from most Interpreters , the explication of this Text is in it selfe more difficult then most of the former alleaged for our Saviour's Resurrection and Ascension . Who so will read as many ancient or moderne expositors as Maldonat had done , will haply subscribe to his censure of such as he hath read . So farre was any of them from cleering this passage that not one besides Hilarius did in his judgment touch the principall difficulty contained in it . And he that shall read this learned Writer's Comments upon this place will perhaps not condemnemy * opinion of him delivered in former meditations . But my desire is rather to explicate his and other Interpreters meaning , whom he dislikes then contradict them ; and to rectifie the parallels intended by them betweene Types or Figures of the Old Testament and their accomplishment in the New. 5 The principall dissiculties in our Saviour's parallel are first , what manner of signe it was which the adulterous generation sought for . The second to what purpose he gave them such a signe as they did not seeke after . Our Saviour before , and his Disciples after this time had given the Iewes one and other many miraculous signes : How then doth hee say that no signe shall be given them besides the signe of the Prophet Ionas ? Some are of opinion that these Scribes and Pharisees desired some such glorious signe from heaven as Elias and Samuell had shewed , & that our Saviour should put them off with such an answer as the Muscovite did a Neighbour Prince , who to pacifie his anger had sent him a curious celestiall globe ; [ Tu mihi coelum mittis redde terras de quibus contendimus ] The Scribes and Pharisees as these Writers think , demand a signe from the heavens above , and our Saviour gave them one from the earth or waters below . But if they had demanded a signe to prove his divinity , as these Writers think : The signe of Elia's Ascension had been more illustrious and effectuall to this purpose . Maldonat's resolution of this difficulty is , that our Saviour speakes not of a signe to perswade them as they sought , but of a signe to condemne them , and that our Saviour useth ( as hee doth in many other places quoted by this Author ) an elegant ambiguity . That the men of Nineveh's repentance at Ionas preaching , was an infallible argument of these Iews future condemnation , or a signe which left them altogether unexcusable for not repenting after our Saviour's Resurrection from the dead , no Christian can deny . But whether this signe was given them for their condemnation rather then for confirming their beliefe , or for provoking them to repentance , wee may well doubt ; and Maldonate if he had been constant to his positions elsewhere , must acknowledge the later branch of this division to have been more probable . His answer ( tho ) to speak the truth , brings us out of a blind by path into a fairer way which leads us directly to a labyrinth of disputations , concerning the cause or manner of these Iews rejection , into which at this time I will not enter . 6 The true meaning of our Saviour's words considered with references unto former passages I should conceive to be , as if he had said albeit I have done such workes as none but the Son of God could have done amongst you , such as would have cheered Abraham's heart to have seen , yet this adulterous generation or degenerate kind of men which boast themselves to be the seed of Abraham , demand a further signe ; but though I should give them all the signes possible in the heavens above , or in the earth beneath , or in the water under the earth , there could be no signe like to the signe of the Prophet Ionas . Goe therefore and see what that meanes , or expect the fulfilling of it by the event ; otherwise the men of Nineveh shall condemne you , for they repented at Ionah's preaching , yet was the signe ▪ which God had given them by his deliverance from the Whale , no signe in comparison of that which I give unto you : So that our Saviour's words doe not ▪ exclude all other signes either given by him , or by his Apostles , but only argues that no signe for their instruction or future safety could be given in comparison of this , so they would diligently enquire after the meaning of it . But seeing they did not whom the meaning of this aenigmaticall fore-warning did most , or in the first place ( at least ) concerne : Let us of this age , whom it much concernes to take instruction from their folly , as farre as we are able , redeeme their negligence in this particular enquiry . 7 When our Saviour saith , as Ionas was three daies and three nights &c. so the Son of man. This note of similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the ordinary rate of speech implies , that the son of man should be fully as long in the belly of the earth , as Ionas had been in the belly of the Whale . Now the time of Ionas durance there is so punctually exprest Ion. 1 [ Now the Lord had prepared a great fish to swallow up Ionah , and Ionah was in the belly of the fish three ▪ daies and three nights ] that any ordinary Reader will conceive it should containe three naturall daies , as from fryday in the morning untill the sunne-rising or dawning on Munday , or from friday at night till Munday at night , that is , the whole course of three naturall daies . But thus long it is evident our Saviour did not remaine in the Grave : For he was interred on the sixth day towards the sun-setting , and rose againe the first day with the Sun or a litle before it ; so that the longest time of his imprisonment in the Grave , was but so many houres as he had been weekes in the Wombe , 36. or thrice twelve in the one , and 36. or thrice twelve in the other . The difficulty proposed then whether as it concernes the time of Ionas his abode in the belly of the Whale , or of our Saviour's in the Wombe of the earth , cannot be cleerly resolved by that construction which Lawyers sometime make in favorabilibus , that is , for the greater part of three daies ; nor by that Synechdoche which wee allow in ordinary cases ; as if a man would prove that his friend had been in the City to attend the Court three daies together , it would not be expected that he should make affidavit to prove that he had been three whole daies from morning to evening : It would suffice that hee had been in the City some part of every one of the three daies ; or that hee had attended the Court at competent houres in every one of the three dayes instanced in , as suppose ▪ Wednesday , Thursday , Friday . The true reason of all such legall allowances of Synechdoches , as Grammarians and Rhetoricians terme them , is grounded upon that unquestionable rule of reason or Logick . Ad veritatem indefinitae propositionis adstruendam sufficit verit as unius vel alterius particularis . He that saith the Athenians were learned men is not bound to prove this universall , that all the Athenians were learned ; it were enough to give pertinent instance in somefew ; for he that covenanteh to pay his day-labourer as his neighbours doe , is not bound to pay them as much as any of all his neighbours doe , if he make as just payment as any one or two of his good neighbours doe to their hirelings , this in legall construction will acquite him from breach of Covenant : Now times and seasons , dayes , weekes , and houres have theiruniversall or indefinite extense or limitations as well as men , or oher things numerable or measurable . That may be truly said to be this daies worke which is done or wrought upon any part of this day currant . And according to this Synecdoche or just allowance , our Saviour may in legall or logicall construction be truly said to be in the wombe of the earth three daies and three nights ; that is , in some part of Friday , all Saturday , and in some part of Sunday . But this Synecdoche will not either by legall or logicall allowance reach unto three nights : That he was two entire nights in the Grave is de fide a point of faith , but no point of faith or probability that he should be in the Grave any least part of any third night . 8 May wee not then believe that hee was three daies and three nights in the belly of the earth ? By all meanes we must . Maldonat acutely discovers the originall of others error , or rather of the difficulty which had perplext so many of the ancients ( who made it greater then in his opinion it needed to have been ) to be this , that they made their calculations according to the scale of other Nations or languages , not by the Hebrew computation which doth not oppose day unto night , but take day and night for one naturall day . His observation is true and helps in part to salve the truth of the literall sense , if hee had given the true reason of this their account : But yet under correction the instances which he brings from the Hebrew accompt of the fasting of Moses and Elias ( both which are expressed to have fasted forty daies and forty nights ) doe rather prejudice then cleare the true meaning of our Saviour's prediction [ That he was to continue three daies and three nights in the belly of the earth . ] For certainly Moses and Elias , and so our Saviour in the wildernesse did fast as well forty nights as forty daies , or forty naturall daies compleat without any Synecdochicall abatement either of one day or night ; whereas from the three daies and three nights wherein our Saviour fore-told he was to continue in the wombe of the earth , we must abate the one halfe of a naturall day besides the space of one houre , or one houre and an halfe at the most . This abatement being fully made hee did continue in propriety of sacred dialect in the Grave three daies and three nights , if we would measure his divine prediction by the most ancient and originall scale of the Hebrew accompt which Moses used throughout the history of the Creation . 9 Briefly , the three daies and three nights , in the 12 of Mathew are equivalent to three of those evenings and mornings which made up halfe of the six naturall daies wherein the World was created . The evening we know was in order of time before the morning , whence it is that the Hebrewes begun their naturall day from the vespers ortwilight ; that which we call Saturday-night was to them the beginning of the first day of the weeke ; our Sunday at night the begining of their second ; Munday at night of their third ; Tuesday night of their fourth ; Wednesday night of their fifth , Thursday night of their sixth ; Friday night of their seventh day or Sabbath . Moses in his description of the six daies of the World's Creation , gives the true hint for interpreting our Saviour's words as we have done , when he said , The evening and the morning were the first , second , and the third day &c. For this is all one as if he had said the heaven and the earth were created in six daies and six nights , and albeit he made no mention of any evening or morning of the seventh day wherein God did rest from his worke . Yet may we not think but that day consisted of the same parts whereof the other six daies did , only the vicissitude of the evening and morning is omitted in the description of that day , to represent the everlasting Sabbath whereof it was a Type wherein is no night ; as the genealogie of Melchisedech in respect of Predecessors or Successors is not mentioned by the same Moses , because the holy Ghost by whose direction he wrote would have him brought in without genealogie because hee might resemble the eternitie of our high Priest the Son of God. From these premises wee may safely conclude that when our Saviour fore-told he should be three daies and three nights in the belly of the earth , this is all one as if he had said hee should be three evenings and mornings in the wombe of the earth . The conclusion being granted , the former Synecdoehe is in this case most allowable ; for 't is evident that our Saviour was interred in the sixth evening and morning , that is on Friday , which was the sixth day of the weeke according to the Hebrewes accompt , before the setting of the sun , or the evening following which was the beginning of the seventh naturall day or Sabbath , during all which as well the whole evening as morning hee rested in his Grave at least untill the dawning of the first day , during whose evening or night preceding he likewise rested there , So that he was in the wombe of the earth in part of the sixth evening and morning or sixth night and day , and all the Sabbath as it consists of night and day , and all the whole night succeeding the Sabbath , and part of the morning following , for he did not arise till after the breake of day , or till the sun begun to approach the Horizon . 9 This forme of accompting the wee●ke by day and night , or by evening and morning , doth , more lively character the s●●●ession of times or vicissitude of seasons , then if we should measure the same space either by nights alone or by daies alone , as when wee English describe the space of a compleat week by seven nights , or the space of halfe a month by a fortnight , or of a yeare by three hundred , threescore , odde daies , & minuts . But this by the way , the Reader may find more for his satisfaction in good Commentators upon these words of Daniel . Chap. 8. ver . 26. And the visian of the evening , and the morning , which was told , is true &c. 11 Bt to returne unto my taske which is the unfolding of our Saviour's prediction in the 12● of Mathew . That as many other prophecies , hath his peculiar mysticall sense whose , explication must be grounded upon the former literall sense , as it hath been now explain'd . For that he should be interred in the Grave in part of the sixth day , and there remaine in the residue of it , and all the Sabbath or Seventh day , and for a great part of the first day , or of the first evening and moraing , wants not a peculiar , yea a triple mystery . For the illustratiō whereof it will not be amisse to premise the sweet harmony between the six daies of the Worlds Creation ; by the Consecration , Death , and Passion of Him by whom it was first made . As there was a weeke of Creation which could not be fore-shadowed by any time precedent . So there was a solemne weeke appointed for Redemption for-shadowed partly by the weeke of Creation and God's rest from his workes , partly by the weeke of Aarons Consecration and his accomplishment of it upon the eighth day . To parallel the acts or workes of every day whether of the weeke of the first Creation , or of the weeke of Aaron's Consecration , with the like acts or workes of heb d●madae sanctae or the weeke of man's Redemption by our Saviour's Consecration , would be a worke more difficult to the undertaker whether by pen or preaching , then profitable to the Auditor or Reader . It shall suffice me to exhibite the Evangelicall Cycle from the first day of our Saviour'e Consecration , which was the first day of the week following , ( taking the day as opposed to night or evening ) or of the time interjacent betwixt the great Feast of the Passion , and the Pentecost-following . 12 Vpon the first day of that weeke wherein our Redemption was wrought our Saviour came in triumphant manner into Ierusalem not only to fulfill the prophecy of Zachary before * expounded at large , ( for that might have been fulfilled at any other time or day for its substance ) but to testifie withall that hee was the true paschall Lambe appointed pointed for the sacrifice of that great Feast , that Lambe of God which ●ame too take away the sinnes of the world . For upon that very day of the month Abib , were it the tenth or ninth in which our Saviour came to Ierusalem saluted with ecchoing cries of Hosanna the Son of David , was the legall paschall Lambe according to first institution of the Passeover brought out of the fields unto the place appointed for the publique assembly , with greater pompe perhaps and solemnity prescribed by custome , than was expressely required in the Law. Vpon the fifth day day of this ●acred weeke , being ( as I take it ) the fourteenth of the month Abib , our Saviour being to be offered in sacrifice at the time wherein the paschall Lambe ▪ was eaten by seterall families , did eate the Passeover with his Disciples and preoccupated the usuall day for eating the paschall Lambe , upon necessity . In the night following which was the evening of the sixth day , hee was apprehended and arraigned in the morning of the same day condemned by the Iewes ● and upon their solicitation adjudged by Pilate to be crucified , and executed by the Roman Souldiers . In the sixth day , or which is all one the sixth evening and morning of the first weeke of times succession , God is said to have finished the workes of Creation by making the first man. In the sixth day , or in the sixth evening and morning of the weeke of our Saviour's Consecration , Hee by whom the world was made , did solemnely declare the worke of our Redemption to be accomplished in respect of any labour , worke , or paines to be further undertaken by him ▪ For so farie his solemne proclamation upon the Crosse extends consummatum est . And so he went into his rest upon the same day about the same houre wherein God was said to rest from all his workes of Creation ; that is , in the close of that day a litle before the evening of the seventh day or Sabbath . CHAP. 41. A Parallel betweene the day wherein Adam is thought to have been cast out of Paradise , with the day wherein our Saviour was Crucified : And betweene the first day of the world's Creation and our Saviour's Resurrection . THere is a a tradition or rather a received opinion avouched by many good Authors in their severall writings , that Adam the first man should fall and forfeit his estate in Paradise upon the same day wherein he was created . The opinion it selfe we cannot disprove nor justly suspect to be a meere conjecture , because we know not what warrant the first or immediate Authors of this Doctrine had to commend it to posterity . But their language ( I take it ) is much mistaken by some later school-men ; the first Authors meaning or expression of it must be limited or rather extended to the same sense or construction as hath been before * observed in the like words of Daniel . Chap. 7. That Belshazer was slaine in the same night wherein ( after his carousing in the boules of the Sanctuary ) the hand-writing was seen upon the wall , or that other 2. of Kings . that Senacherib's mighty army was discomfitted upon the night immediately following that day , wherein he sent that blasphemous message unto Hezekiah , or the day wherein Isaiah , returned his message to the good King. In both places the same night cannot be understood of the selfe same naturall day and night , but of the same night or day after the revolution of one yeare or more . In like manner the first man , according to the tenor of the former received opinion , did fall upon the same day wherein he was created , yet not upon the same day numerically , individually , or identically taken , but upon the same day after the revolution of a weeke at least or more , that is upon the sixth day , and thrust out of Paradise before the Sabbath ensuing , for his stealth or presumptuous usurpation of the forbidden fruit . Vpon the same day after revolution of many yeares , the Son of God or second Adam now consecrated to be a quickning spirit , did restore the sons of the first Adam to their inheritance which their Father had lost , by giving a true naturall son of the first Adam , a thiefe by practise , liverie de sezin , or actuall possession of the coelestiall Paradise . The bequest or legacy was punctuall and solemne . Amen dico tibi hodie mecum eris in Paradiso , Verily I say unto thee this day shalt thou be with me in Paradise . Vpon the sixth day of the first week or week of Creation or vicissitude of times , Adam's body was taken out of the substance of the earth ▪ Vpon the same sixth day was the body of the second Adam the Son of God , shut up into the bowels of the earth after he had commended his spirit into his Father's hands which had given it him . That temporall curse denounced against the first Adam [ In the day wherein thou eatest thou shalt die the death ] was exactly now fulfilled in the second Adam . For in the sixth day of the weeke of his Consecration he died the death of the Crosse , and was delivered to the earth whence the first man was taken ; only he was not to be resolved to dust , but rested there without corruption . For as God had rested the Seventh day from his works of Creation though not of Preservation ; so the Son of God was to rest from all his labour or toile upon the seventh day of the week of his Consecration , not only to blesse and sanctify that day and make it his own , but withall to hallow the grave or the wombe of the earth ( whence all flesh was taken and by the course of nature must returne ) by his sweet rest and presence in it . So saith S. Iohn . I heard a voice from heaven saying , Blessed are the dead which hereafter die in the Lord , even so saith the spirit , for they rest from their labours and their workes follow them . Rev. 14 ▪ ver . 13. Their sleepe or quiet rest in the grave thus hollowed by our Saviour's Death and rest in it , becomes the evenings or vespers of their everlasting Sabbath . 2 The night immediately following the legall Sabbath wherein our Saviour did rest from all his Labours , was part of the first evening and morning or of the first naturall day of the weeke : His Resurrection upon that day , and at that time of the day , and at that season , implieth a two-fold mystery , or the accomplishment of two remarkable divine Oracles : First that of Gen. Chap. 1. ver . 1. 2. In the beginning God created the heaven and the earth , and the earth was without forme and void , and darknesse was upon the deepe . The darknesse made the evening , and the separation of the light from darknesse made the morning of the first natural day . God ( faith Moses ) divided the light from the darknesse and called the light day , and the darknesse he called night , and the evening and the morning were the first day . As was the condition of this visible world or form lesse earth before the Creation of light , or the division betwixt it and darknesse , such altogether was the condition or state of the intellectuall world before it was new made or redeemed by the Son of God. The corrupted masse of mankind was overspread with darknesse , and covered with the mantle of Death , but this long darknesse became more palpable then that of Egypt , during the time of the Son of God's surprizall , and his inclosure in the region of Death . These were the houres wherein it was permitted the powers of darknesse to domineere , but these powers were conquered and the darknesse dispelled by his Resurrection from Death , which was on the same day , and at the same houre , wherein God the Father by him did first divide darknesse from light . From this houre of his Resurrection the night is gone and the day is come , as many as believe in him raised from death , and adore the Son of righteousnesse , who as the Apostle saith having abolished death brought life and immortalitie to light , they are the Sons of God , Heires of Glory ; but such as love darknesse more then the light of his gospel , they must remaine the sons of darknesse and of death . All this and more , is implied in the circumstance of the time and place which the day and houre of his Resurection had in that holy weeke being the first houre of the first day . The other mystery is implied in the circumstance of the time and place which the day of his Resurrection held in that solemne feast of unleavened bread . 3 So it fell out by the sweet disposition of God's speciall providence that the day of our Saviour's Resurrection should for that yeare fall upon the second day of the Feast of unleavened bread , or the morrow after the Sabbath of that great solemnity . Now on that precise day the Israelites were peremptorily bound by a strict Law to offer up the first fruits , as eares and blades of corne unto the Lord , Lev. 23. 10. 11. When yee become into the land which I give unto you , and shall reap the harvest thereof , then ye shall bring a sheafe of the first fruits of your harvest unto the Priest , and he shall wave the sheafe before the Lord to be accepted for you ; on the morrow after the Sabbath the Priest shall wave it . From this peculiar reference or parallel of the circumstance of time between the day of our Saviour's Resurrection , and the day appointed for this legall feast of offering the eares of corne , The analogy or parallel between the Type and the substance is thus : As the use of the corne was not allowable to the people untill some eares or blades of the same kind were offered up in sacrifice by the Priest unto the Lord : So neither could the seed of Adam or of Abraham , or of any man else ( seeing all had been sowen in corruption ) be either holy or acceptable to the Lord , or partakers of his Table or prefence , or put on incorruption , untill the high Priest of our soules the Son of God had offered a sacrifice of the same kind , to wit , a body subject to like mortality as ours are untill it was consecrated to glory and immortality by the sufferings of Death . 4 All were sanctified , all were reconciled to God by this one oblation of himselfe as the first fruits of them that sleepe . Yet even such as were upon the day of his Resurrection really sanctified and actually reconciled unto God , ( the very Apostles themselves , ) were not made up or wrought into one body , or loafetill fifty daies after , not until that very day wherein the new reaped corne made into bread , was solemnly offered and presented to the Lord. Lev. 23. 15. 16. 17. And yee shall count unto you from the morrow after the Sabbath , from the day that yee brought the sheafe of the wave offering , seven daies shall be compleat , even unto the morrow after the seventh Sabbath , shall yee number fifty daies , and yee shall offer a new meat offering unto the Lord , yee shall bring out of your habitations two wave-loaves of two tenth deales ; they shall be of fine flowre , they shall be baken with leaven , they are the first fruits unto the Lord. The one holy Catholique Church and Communion of Saints which we professe in our Creed did not begin to be in esse ( as by God's helpe it shall appeare hereafter , ) or heare true life , untill the effusion of the holy Ghost ; which is the soule of the one holy Catholique Church , or of the mystioall Body of Christ : And that was upon the fiftieth day inclusively from the day whereon the eares of corne , or sheafe of blades was offered unto the Lord. On that fiftieth day the holy Curch received the first fruits of the spirit , it being likewise another solemne day appointed for the legall offering up of the first fruits . 4 Thus much of the accomplishment of the Type of Ionas his imprisonment in the belly of the Whale , and of the mysteries contained in those three speciall daies and nights , or evenings and mornings wherein our Saviour was in the wombe of the earth , and the time of his rising againe . But the two former queries . First , what our Saviour's abode forty daies on the earth from his Resurrection to his Ascension , or which is all one , what the signe of Ionas did portend to this evill and adulterous generation of the Iewes . Secondly , how the space of his forty daies abode upon the earth after his Resurrection was prefigured ; are points worth the discussion , and for ought I know will make the fittest Period of this long work concerning the knowledge of Christ and him crucified . CHAP. 42. That the sentence proclaimed against Nineveh by the Prophet Ionas , was in a full measure executed upon the adulterous Generation of the Iewes ; not believing or repenting at our Saviour's preaching . THat a state so strong and mighty as Niniveh was then , when Ionas was sent unto it , should upon these or the like briefe Summons of a forrainer [ Yet fory daies and Niniveh shall be destroied ] be so deeply stricken on a suddaine with extreme feare of death and ruine : Or that a Court so dissolute , luxurious , and proud as that Court was , should so readily change their soft rayment into sackcloth , and laying aside their perfumes and sweet odours , as the Text saith the King himselfe did , may well seeme a greater wonder to a Reader qui ad pauca respicit , then God almost at any time had wrought in Israel : But the strangenesse of the suddaine change perswades , or rather assures me , or any diligent Reader , that the constant fame of Ionas his miraculous deliverance or escape out of the Whales belly , had come before him into Niniveh , and made way for the efficacy of his preaching or due entertainment of his Embassage . And as Naaman the Syrian from the experiment of his strange recovery of his health , brake forth into that acknowledgment , Now I know there is no God in all the world except in Israel : So these Ninivites did collect that he who had delivered Ionas from the danger whereinto hee had cast him , was able to kill and to give life to whom he pleased : And as they dread his anger for transgressions past , so they conceive hope of mercy upon their true repentance and amendment : But however , it was not so strange that Ninivie upon Ionas summons should so quickly repent , as wondrous that the Iewish Nations should not repent after this signe of the Prophet Ionas was so peremptorily and punctually given them by him that was farre greater then Ionas , by a Prophet of their owne , according to their apprehension in their calmer thoughts , mighty in word and in deed . The speciall points wherein the Ninivites condemne this present generation of Scribes and Pharisees are , first their unpartiall diligence in examining the truth of the miracle wrought on Ionas . Secondly their readinesse upon testification of it to believe God's Iudgments and his Mercies ; of which the one did impell or drive , the other gently lead or draw them to repentance . 2 But that which the Apostle saith of the Iews in general was remarkably true of this evill and adulterous generation in this particular . They had most grieviously displeased God by putting his only Son to most cruell Death , and after they had thus grieviously displeased God they became contrary to all men , to the most grievous sinners of other nations ; & in special to these Ninivites which must rise or stand up in Iudgment against them . The Ninivites upon Ionas his preaching or embassage being ushered or countenanced by the fame of his miraculous deliverance , repented in sackcloth and ashes . To have repented in a more ample , more deepe , or better manner then the Ninivites did , this present generation of the Iewes had motives many , all in themselves , or absolutely more forcible then these heathens had . First to search more unpartially after the truth of that great miracle wrought by and upon our Saviour Christ , being fore-shadowed by the deliveverance of the Prophet Ionas : He who was much greater and had been in greater danger then Ionas was , fore-told them almost in the beginning of his propheticall function , when he said unto them desiring of him a signe why he did those things , he gave them this signe . Ioh. 2. 19. Destroy this Temple and in three daies I will raise it up . But this was a kind of riddle unto them , and so it was to his Disciples till after his Resurrection , for he meant it of the Temple of his body : But this riddle or aenigmaticall prediction he vouchsafed at this time to explicate or unfold , not to the vulgar or common sort of people but unto the Scribes and Pharisees who were the most curious Criticks or Cavalists of the Law and Prophets , and of the ceremonies , Types or Shadowes contained in them , provoking or inviting them withall by this preamble [ There shall no signe be given to it but the signe of the Prophet Ionas ] diligently to observe the parallel between the Type or shadow exhibited in the Prophet Ionas , and the body or antype to be exactly accomplished in himselfe . Some at least of the Scribes , of the Pharisees and Elders , saw him die or linguering in the paines of Death upon the Crosse : All or most of them , and of this adulterous generation had the manner of his Death both for circumstance and substance , testified unto them by authenticall witnesses . And to prevent all possible occasions of false rumors or impostures which might be procured or attempted by his followers , they provided a band of Souldiers to watch or guard his corps in the Sepulchre , during the time presixed by him for his Resurrection . All this notwithstanding , he who commanded the Whale to restore the Prophet Ionas whom she had swallowed up in the sea , did now command the earth or hard rock wherein our Saviour's Sepulchre was made , to yeeld up this her prisoner within three daies and three nights after his buriall ; within the time limited and prefigured by Ionas his imprisonment in the fishes belly ; and to yeeld him up not unto the earth or sea , but unto heaven whence he descended . The sea was his and he prepared the dry land , both sea and land , and all that are in them and upon them , were absolutely and equally at his command and disposall , and so was the heaven of heavens it selfe . The earth now trembled at his rebuke , and men of warre were affrighted at the sight or presence of his heavenly messengers : If these Roman Souldiers or all their legions had offered the least resistance to his person or to his Resurrection , these heavenly Souldiers would have fought for him and for his Kingdome , which now began to be propagated through the world , though it was told the Roman deputy it was not of this world . 3 All the circumstances which besides these mentioned might be alleaged , were they put together and pressed home , might well occasion on halfe Christian , or diligent Reader , or unpartiall observer of times and circumstances , rather to suspect the truth of the Evangelicall story , then fully perswade him that it were possible either for the Iewes to attempt the subornation of the Roman souldiers to testifie so grosse an untruth as they did , or for them to yeeld upon any termes to so foule a temptation . But whether we resolve this spirit of contradiction in these Iewes unto their own unrelenting spleen and malice , or unto divine infatuation , or respectively unto both ; it would be a task more easy then safe to parallel their stupidity and subtle disposition with with the like or worse blindnesse in many , which verily believe the truth of our Saviour's Resurrection with the circumstances , and would be very ready to confirme their belife of it , and most particular points of faith with their blood . For the light and evidence of divine truth can hardly suffer a totall ecclipse in any man professing Christianity , no not in men of spleen-bitten braines ; yet many fearful partiall ecclipses it suffers in these men , in respect of the particulars at which their spleen doth rise or interpose its dismall shade , whilst they are maintained or illustrated by others whose good parts they envy , or whose persons they hate ; but of this argument much hath been spoken before in other meditations , and more if God permit may be added in a treatise promised as the Reader may observe in the Preface prefixed to the first two . Books of these Commentaries . 4 But for the Iewes which upon the fight or uncontroulable fame of our Saviou's miracle had traduced him for a conjurer or sorcerer , it was no new wonder in them , either not themselves to believe , or to perswade the Roman Souldiers ( being first halfe blinded with bribes ) to believe or suspect that his Disciples might use some meanes more then commendable arts or naturall skill could afford them , either for astonishing or deluding their senses , or surprizing their wits . However this of the Prophet Ionas being the last signe or forewarning which this evill generation was to expect from our Saviour the consequence of their non-observance , or not repenting after the exhibition of it , was most contrary to this examplary patterne of the Ninivite's observance of Ionas embassage by turning to the Lord in sackcloth and ashes . Iudah was now become more contrary to our God then either her sister Samaria or then Assiria or Niniveh had been ; and God's waies became more contrary unto her and to her children . The Ninivites repenting within the forty daies limited for this purpose , God repealed the sentence which he had pronounced against them , although Ionas who proclaimed it did murmure or grumble at it . For he expected that the Lord whose mouth and messenger he was , should at the forty daies end declare him to be a true Prophet by putting his sentence in execution : The Son of God expects as long for the repentance of these Iewes , which doubtlesse would have pleased him much better then their destruction : But seeing they would not repent within the forty daies between his Resurrection and Ascension , the sentence proclaimed by Ionas against Niniveh proceeds in fullest measure against this wicked and adulterous generation or degenerate seed of Abraham . 5 But shall we be concluded from these premisles to say that Ierusalem and Iudah were destroyed immediately upon our Saviour's Ascension ? No : but this we may safely say , that from the day of his Ascension which was the fortieth day after his Resurrection , both the City and Nation did ipso facto & jure incurre the sentence of woe denounced against Niniveh by Ionas . And we may further adde that the destruction both of City and Temple , the desolation of Iudea and miserable dispersion of the Iewes throughout the Nations , became more necessary and more inevitable then heretofore they had been ; not for the indefinite substance only of the woe denounced , but the very measure of their misery did dayly by the like necessity increase both for intensive decrees and for extension , especially in respect of the number of persons which did incurre the sentence or decree pronounced against them , and of the time ordurance of the matter of woe denounced in it . Yet were none of these necessary but by their continuance in their fore-father's sins , and by not repenting of them , and by the dayly increase of their owne and their childrens sinnes . 6 During the time of these forty yeares after our Saviour's Ascension the City and State had a possibility of being freed à tanto though not a toto ; though not simply from destruction , yet from such fearfull desolation as afterwards befell them . But continuing as impenitent all these forty yeares as they had done for the forty daies before his Ascensiō the sentence within forty years after his Resurrection began to be put in execution according to the strict tenour of our Saviour's prediction . Luk. 19. 41. 42. 43. 44. During the time of these forty daies God's Iudgments did lay seige against Ierusalem , but the son of man Christ Iesus yet conversing as man here upon earth did bear off the punishments due to their iniquity , as Ezechiel , intitled and in Type the son of man , had before prefigured . Chap. 4. 6. Thou shalt beare the iniquitie of the house of Iudah forty daies , I have appointed thee each day for a year . see v. 1. 2. And thus at the end of forty yeares after our Saviour's Resurrection , ( allotting a yeare for every day of his abode on earth ) the City and Temple were destroied . This Calender of a day for a yeare , was no new or uncouth account to this people either in the daies of Ezechiel , or at the time of our Saviour's Ascension ; it was a Calender of God's owne making as we may read Numb . 14. 33. 34. Your children shall wander in the wildernesse forty yeares and beare your whoredomes untill your Carkeises be wasted in the wildernsse after the number of the daies in which yee searched the land , even forty daies ( each day for a year ) shall yee beare your iniquities , even forty yeares , and yee shall know my breach of promise . I the Lord have said it , I will surely doe it unto all this evill Congreg●tion that are gathered together against me in this wildernesse , they shall be consumed and there they shall die . The people were gathered against God when they were gathered against Ioshuah and Caleb , and bad stone them with stones ver . 10. And the Glory of the Lord which then appeared in the Tabernacle of the Congregation before all the children of Israel , had now more personally and visibly appeared in the man Christ Iesus and yet how oft were they ready to stone him to death ? The former people for their rebellion were to die in the wildernesse without hope of seeing the promised land . 7 For the rebellion of this later generation ( specially after the Glory of God was now revealed by his Resurrection ) Ierusalem according to Micah's prophecy was to become an heape of stones , and Sion the beauty of the whole Nation was to be plowed like a field , and the mountaine of the house which was the glory of Sion was to become as the high places of the forrest , a more gastly wildernesse then that wherein their Fathers wandred . The cause of God's plague denounced Numb . 14. was that generations credulity to believe the report of the other spies concerning the land of Canaan , contrary to the good report which Caleb and Ioshuah had made of it . And the cause why this generation were to die of a more fearfull plague in Ierusalem , and why Ierusalem was to become an heape , was their distrust unto the promise concerning the Kingdome of heaven , ( whereof the land of Canaan in her highest prosperity was but the mappe ) avouched by Iohn Baptist the Preacher of Repentance , and by Iesus the Son of David , which had viewed it and presented the fruits of it unto them . And for this their distrust , as their Fathers had wandred forty yeares in the wildernesse and never admitted to the land of Canaan , so this rebellious generation had forty yeares time before they were cast out of the earthly Ierusalem never to be admitted into new Ierusalem which came down from heaven . CHAP. 43. That place of Zachary Chap. 14. v. 3. expounded shewing that God did fight with the Gentiles against the Iews as formerly he had done with the Iewes against the Gentiles . How the forty daies of Christ's abode upon earth after his Resurrection was fore-told . THis wath of God against Ierusalem was fore-told by the Prophet Zachary . Chap. 14. ver . 1. 2. 4. Behold the day of the Lord commeth ( saith the Prophet ) and the spoile shall be divided in the mid'st of thee , that is , her enemies should not come against her as rievers ' or boot-halers , which dare not stay to divide the spoile where they catch it , but as full Conquerors , as it followeth ver . 2. For I will gather all Nations against Ierusalem to battaile , and the City shall be taken , and the house rifled , and the women ravished &c. The contexture of this Chapter ( as the most learned Commentators upon it doe confesse ) is very perplext , and yet in my opinion made so , partly by the somnolency of translators , and incogitancy of Interpreters , or paraphrasticall Expositors of it . Leaving the discussion of most particulars in it unto the learned Criticks of sacred Philologers , I shall endeavour to unfold one perplexity , or knot which hath been rather drawne closer , or cast harder by most moderne Interpreters then Eusebius , or the ancient Greek Writers did leave it . The knot or rub is in v. 3. [ Then shall the Lord goe forth and fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst or in the mid'st of the Nations ] & ariseth from the ambiguous or various importance of the Hebrew particle or preposition beth which in composition admits as great a multiplicity of opposite or contrary senses , as the Latine preposition in , or the Greek particle alpha doth , both which are sometimes privative or purely negative , sometimes vehemently affirmative : as in that or other like speech , quod dixi indictum volo , the word indictum is a meere negative and equivalent to non dictum , and implies a revoking or repealing of what was said ; otherwhiles the same indictum implies a peremptory declaration or denunciation , be it of warre or controversie &c. The Greek alpha admits more variety , sometimes it is 〈…〉 a privative or pure negative as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts no gifts , sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an augmentative , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very thick wood , or a wood full of trees , sometimes againe more then so , an augmentative or intensive implication of the contrary or that which it seemes to deny● as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only a Lawlesse man , or one that knowes not the Law , but one extremely opposite to all good Lawes , the epitheton or synonymum to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest enemy of Christ or of his Lawes . The Hebrew particle or preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary or against , sometimes no more then cum , in , intra , or infra , with in , or amongst , as in that speech of Balaam Numb . 23. v. 23. There is no enchantment [ bejacob ] most now render it against Israel , though some heretofore have rendred it . There is no enchantment to be found in Israel . The sense in the vulgar Latine is ambiguous because it is uncertaine whether Israel be the accusative or ablative case , if the accusative as some expresse it in Israelem it may be as much according to the Author of the vulgar Latines meaning as adversus Israelem against Israel , which is the most probable sense of that place . However the most usuall signisication of the same particle is no more then the Latine in , or intra , or other variations of it according to the nature of the subject wherein it is used : The like variation of the Hebrew beth especially when it is prefixed to the infinitive mood ariseth from the different parts of time unto which it referres , as in the title of the third Psalm . intitled unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — that is , verbatim in ipso fugere , vel fagiendo , or dum fugeret , in his flying or in his flight , or , as our English renders it , when he fled from his son Absolon . But in that petition of Naaman the Syrian for absolution from the Lord ( unto whose service he tyed himselfe by vow by the mouth of his Prophet ) the same particle though a prefixe to the infinitive mood , hath another aspect , neither to the time present or future , but to the time past , In this thing the Lord pardon thy servant bebea Adoni , not when my Master goeth , but in that when my Master hath gone into the house of Rimmon , he hath leaned on my hand and I have bowed my selfe in the house of Rimmon , that is , I worshipped in the house of Rimmon , the Lord pardon thy servant in this thing . That this was a supplication for sinnes past , not a dispensation for doing the like is apparent from the Prophets answer unto it , goe in peace , which was the solemne forme of absolution used by the Ancient Hebrewes , and by our Saviour himselfe . When the same particle beth denotes a place or person , it is equivalent to the Latine Adverbe intus , or in , as bemidber is no more then in , or within the wildernesse : And so to trust baihovah or Laihovah , is no more nor lesse then to trust in the Lord. The same particle beth in many other places is equivalent to the the particle le , and in this sense it must , both from the necessity of the matter , & from circumstances precedent and consequent be taken in this 3. v. I will fight in , or amongst , not against these Nations . 2 As in the place of the Psalmist , Psal . 74. v. 14. Thou hast broken the head of Leviathan in pieces , and gavest him to be meat to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wildernesse . The same particle le is as much as in or within , for by the people in the wildernesse the Psalmist meanes such ravenous land-creatures as wolves , foxes and the like , or amphibious , as use to prey upon the earkeises , or bodies forsaken by the sea wherein they were drowned , or cast upon the shoare as Pharaoh and his mighty host were , whose death besides the strangenesse or suddennesse of it was disgracefull and terrible to all spectators . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is aequipollent to bemidber in its formall signification , only the word denotes a more solitary and dry place then the wildernsse doth , which perhaps was the reason why the septuagint translate this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Aethiopian people ; whether by that they understood men or crocodiles or other like monsters of Aethiop or Africk is uncertain . Arias Montanus renders it populis solitudinicolis which for ought I know may signifie men somewhat more monstrous then the Cannibals , which fed upon mens flesh , but whether on men cast upon the shore or no I cannot tell . To omit other importances or significations of this Hebrew particle beth , it must be taken in a sense equivalent to the particle le , or to the Latine cum , in , or pro , in this place of Zachary . Chap. 14. v. 3. 3 And I cannot but wonder at the incogitancy or oversight of that most learned and ingenious Writer Ribera , who having so faire hints and good directions as Eusebius and other Ancients alleaged by him for leavelling this passage made rugged by Latine Interpreters or Translators , forsakes the dexter sense which the Greeks had given , and embraceth the sinister sense of the Latines : The seventy Interpreters had rendred the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee to wit , the Lord will command in chiefe and order the battaile of the Nations which he had gathered against Ierusalem : For questionlesse he did not call or gather them against Ierusalem to fight for it against them , but for them against it . This version of the originall is most consonant to that prediction of the Prophet Isaiah . 63. 10. Hee became their enemy , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fought against them . The full and just Paraphrase of the whole verse is in plain English thus , The Lord will as remarkably shew himself to be the Lord of hosts , or the Lord mighty in battaile by fighting for the Nations against Ierusalem , as he formerly had done by fighting for Israel against Pharaoh and his hosts , or for Gideon against the Madionites ; for Barak and Deborah against Iabin and Sisera , or in other like famous victories which he procured for his people ; unto some one or other of which , most Interpreters referre these words , as in the day of battaile , Zachary 14. 3. But the adequate or compleat object of the literall sense is not one or two , but all the famous victories which the Lord of hosts had bestowed upon his people . And hee that will diligently peruse Iosephus History of the Iewish warres , especially the sixth Book , may find as many pregnant documents of God's displeasure and powerfull hand against the Iewes , and of his peculiar temporall favour towards the Nations under the conduct of Titus , as had been shewed in any one age against the Nations on the behalfe of Israel or the Iewes . 3 It hath been observed before that the best Commentators upon most prophesies in the Old or New Testament , are such historians as did least remember or understand them , or had no other aime or intention save only to relate matters of fact unpartially . The best Commentary that the ordinary Reader shall easily find upon this fourteenth Chapter of Zach. is the fore-mentioned history of Iosephus ( lib. 6. ) and the best Mercury or director that I can commend unto him for finding out the accomplishment of this prophesie according to the literall sense by the events or accurrences recorded in that history , is Danaeus ▪ who besides the literall explication , is in this particular most orthodoxall for the morall sense of the Prophet , concerning Gods gracious goodnesse unto these Iewes in fore-telling so long before , from what place the City should be assaulted , and by whom , and in what manner taken . The place from which the City was first assaulted and the defendants most prejudiced , was clearly fore-told by this Prophet . ver . 4. And his feet shall stand in that day upon the Mount of Olives , which is before ( or over against ) Ierusalem on the East and the Mount of Olives shall cleave in the midst thereof toward the East and toward the West . &c. This part of the prophesie concerning the feet of God which were to stand upon the Mount of Olives was never before so literally verified as in the day of our Saviour's Ascension . Many strange miraculous reports are extant , concerning the print of our Saviou's feet , which continued more then foure hundred years after his Ascension , ( if we may believe traditions anciently recorded ) and poore travellers are made to believe that the Print continues the same unto this day . But to let these traditions passe tanquam via navis in mari , certaine it is , that whilst our Saviour's feet did , as upon the day of his Ascension , stand upon the Mount of Olives , the feet of that God of whom the Prophet their speakes , did stand upon it . Now the time allotted for the Iewes repentance being expired and peace not made with him before his Ascension , the very dust of his feet , much more the print of his feet did remaine as a witnesse against them . At the same time was that other passage of the Prophet . ver . 3. Then shall the Lord goe forth , to wit , our of Ierusalem , literally fulfilled . If his feet had not stood upon the Mount of Olives as a witnesse against them , the Roman army had never stood there to execute his wrath upon them . For to omit allegories or forced interpretations concerning the cleaving of the Mount of Olives mentioned by the Prophet , their conjecture is more then probable , who thinke the prophesie was literally verified when the Romans besieged the City and cast their trenches upon the Mount of Olives . The time was now come that the Nations were to tread Ierusalem under their feet , and the Iewes which were Christ's enemies were to become his footstooles . These be the issues of his setting his feet upon the Mount of Olives as it concernes Ierusalem and the Iewes . Vnlesse the Lord of hosts had set his feet upon Mount Olivet to fight for the Nations against Ierusalem , it had never come into Titus his head to give command or directions , nor into his souldiers hearts to put his directions conceived by himselfe ( contrary to the several advisements of his counsell of warre ) in execution , by raising that mighty wall mentioned by Iosephus ( l. 6. cap. 13. ) in the space of three daies . His relation concerning the raising of that wall would have been to me incredible or a lying wonder , unlesse the Prophet Zachary had fore-told it . ver . 4. And the Mount of Olives shall cleave in the middest thereof toward the East and toaeard the West , and there shall be a very great valley , and halfe of the mountaine shall remove toward the North , and halfe of it toward the South . The wall without question was not of stone , for to have attempted that had been a madnesse , but at the most de cespite vivo , of earth and turfe . Now the digging up of so much earth as would suffice to make a wall of that height , and so many furlongs in length as Iosephus describes , would necessarily cause or occasion such a valley as the Prophet decyphers . 4 It is well observed by Danaeus , and so I presume by many others , that Ierusalem should be distressed and exposed to ruine from that place wherein her rulers had apprehended her native King and supreme Lord as a malefactor with swords and staves ; and that her Lord and God should make her amore miserable prey to the Roman Souldiers , then they had made his son and his followers to the Roman Deputy , or such as were under his command . But to parallel the miseries which befell Ierusalem and her children by the rules of divine retaliation , according to all that shee had done unto her Lord and King , or to set the exact proportion between Ionas his fore-warning to Nineveh [ Yet forty daies and Nineveh shall be destroied ] and our Saviour's fore-warning unto Ierusalem [ as Ionas was three daies and three nights &c. ] and the issues or executions of both fore-warnings ; the one upon Ierusalem for her pepetuall non-repentance ; the other upon Nineveh for returning to her vomit about forty yeares after her repentance within the forty daies prefixt by Ionas , would require a large volume . Thus much for the present must suffice for answer unto the former of the two queries last propos'd , to wit , what our Saviour's abode forty daies here on earth after his Resurrection did portend . 5 The second was how these forty daies of his abode here on earth after his Resurrection , were fore-pictured or fore-told . 6 This second querie is in part already answered in the explication of the signe of Ionas , for as he expected forty daies what should become of Nineveh , so our Saviour did respite the solemne declaration of Ierusalem's doome as many daies . Nor can I mislike their opinion who think that the forty daies intervenient betwixt the houre of his Resurrection and Ascension were prefigured by his forty daies fasting in the wildernesse after his Baptisme , as that questionlesse was by Moses fasting forty daies and forty nights in the Mount. Moses did then beare as himselfe doth witnesse the iniquities of the people , to wit , as in the Type ; but our Saviour as well in that long fast after his Baptisme as in the forty daies after his Resurrection did beare their and our sinnes really and according to the mysticall and compleat meaning of Moses words . 7 But if wee should descend unto more exact search of the particular cricumstances of time as it includes the day of his Resurrection and Ascension with the other thirty eight daies intervenient ; these were most punctually and admirably fore-shadowed and represented by the day of his first birth from the wombe , and by the day of his blessed Mothers Purification and his Presentation in the Temple in Ierusalem . 8 Inasmuch as all the first-borne are called holy unto the Lord , and God requires them expressely of his people . Exod. 22. 29. The first-born of thy sons shalt thou give unto mee . This did imply that there should be some one first-borne amongst them that were borne of women , in whom the light and life of holinesse , that holinesse it selfe of which all the legall titles of holinesse were but shadowes or glimmerings , should reside or be incorporated as light in the body of the sun . Now that Iesus the Son of Mary was this first-borne in whom the true and compleat holinesse did thus reside , the holy Ghost did declare or proclaime by the mouth of Simeon , at that very time wherein our Saviour according to the Law of the first-borne was to be presented unto the Lord in his Temple , to wit , the time of his Mothers Purification . Simeon ( saith S. Luke ) came by the spirit into the Temple , and when the Parents brought in the child Iesus , to doe for him after the custome of the Law , then tooke he him up in his armes and blessed God and said : Lord now lettest thou thy servant depart in peace according to thy word , for mine eies have seen thy salvation which thou hast prepared before the face of all people , a light to lighten the Gentiles and to be the glory of thy people Israel . And Ioseph and his Mother marvailed at those things which were spoken of him : And Simeon blessed them and said unto Mary his Mother : Behold this child is set for the fall and rising againe of many in Israel , and for a signe which shall be spoken against . 9 They good soules came not to the Temple with any such intent or expectation , but to observe the Law of the first-borne male , as S. Luke tels us . Chap. 2. 22. 23. 24. And when the daies of her Purification were accomplished according to the Law of Moses , they brought him to Ierusalem to present him to the Lord ( as it is written in the Law of the Lord , every male that openeth the wombe shall be called holy to the Lord ) and to offer a sacrifice according to that which is said in the Law of the Lord , a paire of turtle doves , or two young pigeons . The ordinary offering which the Law in like case did require was a Lambe , as you may read Levit. 12. 6. yet with this expresse dispensation that if the party were not able to offer a Lambe , two turtle doves , or two young pigeons should suffice . The Blessed Virgin whether by reason of her husband's poverty , or ( as I rather think ) by reason shee was delivered of her Son in a strange place , without the Country or Province wherein she dwelt , was content to use the benefit of this dispensation , 10 But though our Saviour had this peculiar prerogative of the first-borne , that he was most holy unto the Lord , and although , as he said at his baptisme , it became him to fulfill all legall righteousnesse , yet it is questionable whether hee were redeemed at other first-borne were . The sacrifice mentioned by S. Luke was ordinary at every womans Purification , whether the child brought forth were male or female . As for our Saviour of all first borne , he only needed no legal Redemption because he was destinated from his birth not to be redeemed , but to be offered up in sacrifice for the Redemption of others . And in this he did fulfill that legall rite or shadow of redeeming those usefull creatures which were by the Law uncleane , by the sacrifice of such as by the Law were accounted cleane 11 But was he exempted by any more peculiar right from the Law of Redemption then the blessed Virgin his Mother was from the Law of Purification ? To this demand it might be answered that the blessed Virgin was not free from all taint of originall sinne as he was . But this reply or answer being admitted , it would be a foule heresie or worse then so , to say that she was either legally or naturally uncleane during all or any part of the time of her separation from the Sanctuary or holy assembly , for she was free from any actuall sinne in the time or manner of her conception , and from all legall uncleanenesse either in her travaile , or for forty daies after it . Otherwise that holy one which was borne of her might have been conceived , or brought forth or nourished by her milk in her uncleannesse , which to avouch or conceive were foule blasphemy . Was her observation then of the Law concerning Purification either a will-worship , or affected worke of supererogation ? Rather an excellent patterne or exemplary rule of obedience unto all the sons and daughters of Adam that desire or intend to be the sons and daughters of Abraham . The rule is that even such of either sexe as know themselves not to be conscious of the occasions nor much lyable to the temptations which publique Lawes or sacred Canons seeke to prevent or restraine from bursting out into matter of fact , shall doe both wisely and religiously if they submit themselves to the observance of such decrees or injunctions as are usefull or needfull for most other men to observe . For it well becomes and behoves the most strong and sound members of any body naturall , or civill , of Christ's mysticall body especially , to sympathize , thus farre at least , with unsound or decaying parts of the same body , as to restraine themselves from using that liberty which they for their owne parts might safely enjoy , were the object or matter prohibited void of danger unto other members of the same society , which have more forcible temptations to the contrary , or want skill or knowledge how to use their generall liberty . 12 But to conclude the point last proposed and with it this present Treatise . When the Evangelist saith that the blessed Virgin with consent of her betrothed husband brought her son into the Temple according to the Law of Moses ; It is cleare that she did not come to present her selfe , or him in the Temple before the fortieth day from his birth . For so the tenor of the Law concerning the first-borne males is , that his Mother should be seven daies uncleane , to wit , unto the day of her sons circumcision and thirty three daies after it , accounting the day of his Circumcision for one of these daies . 13 The parallel before propos'd lies directly between these foure points or termes of proportion : The first , the day of our Saviour's birth from his Mothers wombe . The second , the day of the blessed Virgins Purification , or the solemnity of his Presentation in the Temple . The third , the day of his birth from the Grave , or of becomming the first fruits of thē that sleep . The fourth , the day of his Presentation to his Father in the heavenly sanctuary , or of his enthronization both as King and Priest . Vpon the fortieth day after his birth from the wombe of the blessed Virgin Simeon blessed Mary and Ioseph ; and Hunna the daughter of Phanuel a Prophetesse comming at that instant into the Temple gave thanks likewise unto the Lord and spake of him to all them that looked for redemption . Luk. 2. 34. 38. upon the fortieth day after his birth from his maiden-grave the prophecy of Symeon & Hanna and their thanksgiving to the Lord were more exquisitely accomplished then can by any mortall voice or pen be exprest . As the legal Sabbath was to the Lord's day , so was the fourth day of the first weeke , on which the sun , moon , and starres were created , but the vespers unto the new creation , wherein the Lord of Glory and Son of righteousnesse was placed in his supercelestiall sphere . On the first day of that week in which he ascended , that joy of the fourth day of the first Creation decyphered by * Iob , the morning stars did sing together and all the Sons of God , ( the holy Angels , and Archangels . Cherubims & Seraphims , Principalities , & Powers , ) did shout for joy , was accomplished . The ditty or manner of their song or joyfull shout is unexpressible , uninvestigable . God grant we may in this mortall pilgrimage so demean our selves as that we may be able to stand before the son of man at his second comming unto judgment , & be capable and docile to learn our parts in that heavenly ditty or song wherewith the Church triumphant did entertaine him at his Ascension . FINIS . Notes, typically marginal, from the original text Notes for div A04192-e940 * Tunc Gattus iratus inquit , nol●te mihi prefinire modum theologie , quem teneo : Nemo enim est tam temerarius , qui in Theologicis semecum conferre auderet Nam nibil in hac Divinâ scientiâ mihi est ( ut puto ) incognitum . Omnes enim Bibliothecas percurri , & nun qu●m huius dubitationis occurrit declaratio . Tunc . Rex Matthias alt ad Gatt●m : Non multos in Theologia libros legi nec etiam in aliis facultatibus ; A puero enim ●d Regiam dignitatem evectus , pauca è multis didici , & militarem quodammodò literaturam arriput Sed tamen huius rei declaratio , ut opinor , sacile inveni●tur ▪ Gattus impatiens , sermonem Regium interrumpens , inquit , Deponite hanc mentem , quoniam ut dixi nusquam est &c. Si virgo Iohannes & in side firmus Pontifex fuisset , cum ligandi solvendi● potestate , nusquam libidinis blanditias vneque expertus , & qui nullo tumultu a Christo potuit dimoveri , ad sum similatadinem humanum genus confirmare per cubuisset , & Christi , fideique desertores , libidineque corruptos summâ austeritate depulisset Non enim ex fragilitate peccantes , sed ex anuni ne ●uitia homines putasset , qui fletibus dolorem fingerent . summa igitur ratione factum est ut Petras Iohanni in Pontificatu preferretur ; quod tu Iohannes Gatte inter illa dei iudicia inscrutabili● connumerabas Galeotus Martius de dictis & factis Matthiae inter alios scriptor rerum Hungaricarum elegans . Cap. 30. pag. 386. &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee gaves a good reason for this sentence in the 〈◊〉 following . Et si enim Petro dictum est , veruntamen in person● Coryphaei & caeteris apostolis talis potestas data . Quandoquidem & sequentibus illos sacerdotibus eandem da●an esse solvendi ligandique petestatem credimus Photius ex 2. lib bibliotheca . Columno . 1599. Of this point see more at large in the 3 book of these commentaries upon the creed Sect. 2. cap. 6. In the 8 book of these Comments . Cap. 12. par . 3. a If they had said Christ was the meritorious cause of salvation to all men , or had merited salvation for all , not the efficient working cause of salvation to all , but only to such as obey him faithfully , they had come nearer the truth . P. C. lib. 3. c. de repub . Iudaeorum . Paragr . 7. * In a diquisitiō ( by way of Homily or sermon upon the Epiphany ) at what time & from what place the Magi or Wise men of the East came to Ierusalem to adore our Saviour Christ , whom they rightly beleeved to be the King of the Iewes by birth . Par● . In his Commentar . upon the 110 Psalme . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. lib. 1. glaphyr . in titul . de Abraham & Melchisedech Lib 2. sacrae legis allegoriarum . pag. 106. I wonder that in this chapter amōgst so many similitudes wherein Christ is shadowed and represented by Melchisedech , there is no mention at all of the sacrifice of bread and wine , which Melchisedech offered ( as before was in timated ) Gen. 14. 18. being as a symbole or token of our sacrifice and Eucharist ; concerning which point that I had rather heare other men speak then declare mine owne opinion &c. * Sect. 1 cap. 4. * Tortius est status Ecclesiasticus , in quo fuerunt Episcopi septem , ad quem caeteri etiam Canonici refe runtur . Hi ha bent decimas in regno : quae tamen in provinciis diversis diverso modo dividuntur , dimidiam partem dec●marum percipiunt Episcopi , dimidiam Rex , aliquam Canonici pastores , pars etiam ad aedificandas Ecclesias contribuitur . Et quantum ad pontificium ius attinet , semper in hoc regno , quem admodum etiam in Gallia , nominationes & ordinationes praelaturarum Episcopatuumque , regibus , ad hoc usque tempus , collatae fuerunt , ut etiam ex responso Waldemariquar●i regis Daniae ut arbitror , quod bic annectere libuit , constat . Cum Pontifex Romanus a Rege haec & similia postularet , fertur rescripsisse Rex , Regnum habe●●us a subditis vitam a parentibus , religionem a Romana Ecclesia , quam si repetis , remitto per praesentes Mercator . pag. 82. in descriptione Daniae . Vide Cyri●lum lib 1. glaphyrorum intitulo de Abraham & Melchisedech . Grego . magnus . * In a treatise upon Rom. 9. v. 18. lately published by another without my consent or knowledge . My purpose was to have published another of the same subject upon the 16 v. of the same Chapter delivered by me in a Sermon about 26 yeares agoe , some few moneths before I wrote the other . * Or inequitable for the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to iustitia universalis which comprehends ●lemency , or benignity asvvell as legall Iustice . ●icero in orat pro Flacco . Duarenut . See the fift Book of these Comments upon the Cree●d . Sect. 1 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Primum ideo , ut iurisjurandi religionem magnifacientes , Deum revereantur . Cum enim manifestum sit , quod saepius deierans fidei iact●ram faciat , ne emolument● illo privetur , maximoperè cave●it ●nusquisque ne ad iuramentum deveniatur . Deindè & hoc cogitavit legislator fi fidem in vitae integritate constituat totam , cunctos ad morum probitatem iavitatum iri , ne tanquam fide indign● infamentur . Iniquum praeterea iudicabat , quibus citra iuramentum fides habita esset , his de eodem contractu iuratis fidem denegari ▪ biblioth lib 1. de Aegypt . legibus . a Stobaeus de periurio . pag. 198. Pausanias lib 6. hoc est Eliacor . 2. * In lib. ● . hoc est de Arcadic . Thuanus . About the 10 of Queene Elizabeth . Vide Duarenum in tractatu de Iuramento . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Waremundus in meditamentis pro foederibus . * Inter alios commentatores in Iustinū vide victorinum Strigeliū in annum nonum belli Peloponnefiaci . p. 134. * Vide Balthazar . Agal lib. 1. de iure & officiis belli . cap. 7. parag . 1. &c. * Interrogante illo , respondent se Macrones esse , quaere igitur inquit Xenophon , cur aciem adversus nos instruxerint , & cur hostes nostri esse velint ? respondent illi , quia vos etiā nostrum solū ingressiestis . Et responderi duces iubent , id non e● factum , ut vos ullo dam●o afficiamus , sed posteaquam adversus regē bellum gessimus , redire iam in Graeciam cupim●s , & ad mare pergere quaerunt illi num de eo fide datâ sibi cavere velint ▪ velle se Graeci & dare fidem & accipere in●uiunt : post haec Macrones hastam barbaricam Gaecis tradant , & ipsis Graeci vic●ss●n Graecam ▪ quod hoc pacto fidem dari apud se dicerent . Lib. 4. de expeditione Cyr● p. 267 * Qua necessitate Mithradates diem locumque foederi accepit castelloque e●reditur . Ac primo R●damistus in amplexus eius effusus simulare obsequium , & socerum a● parentem appeilare , ad●icit ius●urandu● , non ferro non veneno vim allaturum : simul in locum propinquum trahit , provisum illic sacrificium imperatum dictitans ut diis testibus pax firmaretur . Mos est regibus quoties in societatem coeant , implicare dextras , pollicesque inter se vincere , ●odoque praestringere ▪ mox ubi sanguis in extremos artus se effuderit , levi ictu ●ruorem eliciuntatque i● v●●em lambunt ●d foedus arcanum habetur , quasi mutuo cruore sacratum . Lib. 12. Annal. * Quumque armatorum acies instructa esset , Graecorum imperatores , & serierum Ductores apud Ariaeum conveniunt , & quū Graeci , Ariaeus , cum aliis apud ipsum dignitate praestantissimâ viris iuramento cofirmant , non prodituros se mutuo , sed in societate constanter permansuros , addentibus hoc sacramentum barbaris , fine fraude se itineris duces fore . Haec sacramenta quum praestarent , a ▪ prum , taurum , lupum , arietem mactabant , Graecis gladium , barbaris hastam in scutum tingentibus . Lib. 2. de expeditione Cyri p. 217. * Chap. 30. Parag. 3. &c. * Isocrates in oratione de pa●e aitse spectatorē fuisse plurimorum bellorū in Graecia ; confecit enim annos aetatis suae paenè centum ; sedre atque usu comperisse , omnium bellorū exitus tandem ad normā iustitiae congruere . Quanquam enim eventas qui antecedunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanta in varietate sunt , ut saepe ●cogant homines dubitare , utra causa sit melior , tamen finis declarat iustitiā causae victricem esse , deum opppressos iniustis modis vindicare in veterem libertatē . Huius regulae duo exempla evidentissima in hoc tertio libro extant , atque eminent : un●● de bello inter Lacedaemonios & Messenios , alterū de incendio universae Graeciae , quod Peloponne siacum vocatur . Vetus consuetudo fuit aedificare cōmunia templa , atque in iis vesci rebus consecratis , quoties foedera inter vicinos fiebant . Quare cum Lacedaemonii in Peloponneso vicine essent , communi templo extructo pacem inter se ●oedusque exstruxerunt . Sed quodā tempore adolescentes Messeni● ▪ iura divina & humana violantes regem Laconicum Teleclum ad communia sacra profectum interfecerunt & virgines Laconicas nobiles ad turpitadinem rapuerunt . ●taque Lacedaemonii iuramento fese obstrinxêre , non ●●tè domum se reversuros quam Messenam solo aequassent , aut omnes certe occumbere velle morti : Et ●i autem diu anceps Mars fuit , & dubia belli fortuna , ( nam Aristomenes dux Messeniorum , qui habuit corhirsutum , sua manu trecentes Lacedaemonios trucidavit , ) tamen Messena anno 19 a Lacedaemoniis capta & servitutis iugo tristissimo oppressa est . Victorinus Strigelius in tertium librum historiarum Justini . See the seventh book of Comments upon the Creed . Chap. 30. Parag. 10 Hom. Olyss . l. 5. * Balaam had heard or knowne by vision that the Lord had sworne to give the land of Canaan to the seede of Iacob , and hence he took up his parable in the same words that Samuel used to Saul : Rise up Baalak and heare , hearken unto me thou son of Zippor , God is not a man that he should he , neither the son of man that he should repent , hath hee said and shall he not doe it , or hath hee spoken , and shall he not make it good &c. Numb . 32. 18. 19. * The one that God did interpose his oath , because of mans wickednesse which will not beleeve God except he sweare . a The other that the two immutable things mentioned here by our Apostle were his Word and Oath . Psal . 33. v. 17. * And by the vulgar Latine as well fallax equus ad salutem . * This Ethan the Ezrahite , as is most probable , did flourish in the later end of Salomon's reigne , and in the dayes of Rehoboam , and was eesteem'd in his age one of the wisest men after Salomon . 1. King 4. 30. 31. and Salomon's wisedome excelled the wisdome of all the children of the East-country . and all the wisdome of Aegypt , for he vvas vviser then all men , then Ethan the Ezrahite &c. * Bucer , Calvin , Coppen , &c. Psal . 89. 35. * In the seventh Book of these Comments . Chap. 13 parag 3. &c. See Chap. 10. of this Book . * This punctually referres unto Gods Oath made to David , Psal . 110 not to Gods Oath made to Abraham which was long before the Law. Legem quidem superius Dei actionem existere docuimus , eodem modo semper se habente per petua● & immutabilirati . one res omnes producentem . Iu siurandum deinceps ipsi causam esse dixerimus , que omnia is eodem statu ita conservet at● retineat ; ut quae iuramenti fide can firmata sunt , & legis ordinem tuentur , tanquam certus legu effectus , in eorum recto ordine , quae condita sunt , existant . Quod enim eadem lege stant onmia , sicuti disposita sunt , pr● marium fuerit hoc divini iuri siurandi opus : quod quidem inter eos , qui Deum semper in telligunt , maxime at● perpetuo servatur . pag. 28. * Numb . 13. 8. * Numb . 13. 16. * This is as Iunius interpreteth , out of Nazareth . See the third Book of these Comments Sect. 2. Chap. 7. See this point handled at large in the third Booke of these Comments . * In the first and third Sections of this Booke . * Vide. Buxdorf . Synagogâ Iudaica ▪ cap. 20. * In Christ's ansvver to Iohn's Disciples . Rev. 1. 13. Psal . 110. 1. Cor. 22. * Hezekiah 2. King. 19. 3. * ●●troe●nte Petro intravit etiam alter discipulus , qui primus venerat : Sed ante Petrum ingredi non erat ausus . Hic vidit etiam linteamina & sudarium , sed fecit aliud , quod non fecit Petrus , credidit enim , nempè resurreris se Dominum : Petrus intravit quidem & vidit . Iohannes vero intravit , vidit , & credidit . Si credidisset tunc Petrus , non utique soli ●ibi Iohannes fidem tribuisset &c. Vide plura in annota . ibid. so . Iohn 20. 8. This cannot be meant of the written Word , but of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by S. Iohn Chap. 1. 1. and by S. Paul , Heb. 1. * See Heb. 2. 7. and Book seventh of these Comments Chap. 17. Parag. 5. * Seventh Book . * That is , the Constantinopolitane Creed . Mat. 1. 12. * Inter alios Scriptores de Die natali vide Martinū de Roa . Cap. 16. Suet in Calig . decretū autem , ut dies quo caepisset imperium , Palilia vocarentur , velut argumentum rursus conditae urbis . Spartian . in Haedriano . Cor. Tacit. l. 2. Histor . de imperio Augusti . &c. * See the first Section of this Treatise Chap. 4. Is 55. 3. Act. 13. Psal . 16. 11. Luk. 1. 71. Heb. 2. 11. * In the fourth Sect. of this Book Chap. last . * 1. Cor. 2. 8. * Bashan was a goody hill-Country , and graced with glorious victories over Og the King of that region , unto which and the deliverance from Pharaoh and his host , these passages in this Psalme doe literally allude . * Haec sunt ipsa Calvini verba : Propheta fitum & pulchritudinem Ierosolymae commendat , acsi diceret , 〈…〉 esse optimè munitam & inexpug●abilem : quia aliqua ex parte in his externis not is fulgebat Dei benedictio . Qu●●quam memoria renendum est , quod pri●● dixit , Deum in eius palatiis concpici in arcem : Ne● enim turre● vel murū nunc commemorans , vult pio●ū mentes in i●●is 〈…〉 , sed pot●●● speculum proponit quod Dei faciem representet : Circundate ergo Sion inquit , hoc est , attentè circumspicite ▪ Numerate turres , & studium vestrum applicate ad considerandum murum eius : aestimate pro dignitate palatia eius . Ita facilè constabit urbem esse 〈…〉 electam ; quia longe supra alias omnes emine at Nam in hec totos ist ut appareat qualitas illa & persons qud Dominus Ierosolymam induerat , eam ●●●i in sacrarium & in domicilium popula suo 〈…〉 Caeterùm Propheta finem notando , ut narretur poster is forma & splendor urbis 〈…〉 , tacitè innuere videtur venturum aliquando tempus quo non ampliu● peter it conspici . Quor sum e●im narratio in re manifesta & ante ●●●sos posita ? Quanquam e●go 〈…〉 dixit , urhem illam perpetuo stabilitam esse , nune per modum correction ●● admenet qualis futura sit perpetuitas , nempe quae ad renovationem duntaxat E●clesi●●●tet . Nos enim sumus illa posteritas ad quam pertinet ac dirigitur narratio : Quia quac●●● 〈…〉 Deas beneficia contulit , nobis communia sunt : Non quod splendor ille externus , quo admirabilis fuit Ierosolyma , hodie inter nos emineat , sed quia spiritualibus donis non minus splendidè ornata fuit Ecclesia post exhibitum Christum , quam oli● 〈…〉 & 〈…〉 instructa lerusalem sub legis 〈…〉 is , Calvinus in 13. ver , Psal . 48. * Thou hast ascended on high , thou hast led captivity captive . Coppen , in v. 19. * In the seventh Book . Sect. 2. Chap. 16. * Amongst others Didacus Yanguas . * Nunquam ineptè saepius acutè rarius exqui●itè . Vide Petrum Ramum in scholiis mathematicis . lib. 2. * In the eight Book of these Comments . Chap. 18. * In the sixth Book upon the Apostles Creed ▪ * Chap. 19. v. 35. And it came to passe that night , that the Angell of the Lord went forth and smote &c. 2. Tim. 1. 10. And for feare of him the Keepers did shake and became as dead men . Mat. 28. 4. Exod. 13. 11. 12. 
A40659	----	A comment on the eleven first verses of the fourth chapter of S. Matthew's Gospel concerning Christs temptations delivered in XII sermons at St. Clements, Eastcheap, London / by Tho. Fuller ... Fuller, Thomas, 1608-1661. This text is an enriched version of the TCP digital transcription A40659 of text R31517 in the English Short Title Catalog (Wing F2421). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 189 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40659 Wing F2421 ESTC R31517 12034104 ocm 12034104 52861 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40659) Transcribed from: (Early English Books Online ; image set 52861) Images scanned from microfilm: (Early English books, 1641-1700 ; 1010:19) A comment on the eleven first verses of the fourth chapter of S. Matthew's Gospel concerning Christs temptations delivered in XII sermons at St. Clements, Eastcheap, London / by Tho. Fuller ... Fuller, Thomas, 1608-1661. [14], 188 p. Printed by Ja. Cottrel for George Eversden ..., London : 1652. Reproduction of original in the Union Theological Seminary Library. eng Jesus Christ -- Temptation -- Sermons. Bible. -- N.T. -- Matthew IV -- Sermons. A40659 R31517 (Wing F2421). civilwar no A comment on the eleven first verses of the fourth chapter of S. Matthew's Gospel, concerning Christs temptations. Delivered in XII. Sermons Fuller, Thomas 1652 33299 123 100 0 0 0 0 67 D The rate of 67 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-09 TCP Assigned for keying and markup 2002-10 SPi Global Keyed and coded from ProQuest page images 2002-11 John Latta Sampled and proofread 2002-11 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A COMMENT ON The eleven first Verses of the fourth Chapter OF S. Matthew's Gospel , Concerning CHRISTS TEMPTATIONS . DELIVERED In XII . SERMONS , at St. Clements Eastcheap , LONDON : By THO. FULLER , B. D. and Minister of Waltham-Abbey in ESSEX . LONDON , Printed by Ia : Cottrel , for George Eversden , at the golden Ball in Aldersgate-street . 1652. To the Right Honorable , and truely religious , The Lady ISABELLA , Countess of Northampton . MADAM , SOme , at the first sight , may much admire what IACOB meant , in sending so mean a Present to so mighty a Person as Ioseph , the Governour of Egypt : A little balm , and a little honey , spices , and myrrhe , nuts , and almonds . For , as the quality of most of them was not costly , so their quantity ( a little of either ) was not considerable . The same exception lies against my presenting this small Treatise to your Hohonour . Zoar , Is it not a little one ? and the composure thereof so plain and homely , that it is not worthy the notice , much less the Patronage of your Ladiship . But for Iacob , all is answered in three words : They were the BEST FRVITS of the land . Indeed , as Canaan was a Country plentiful with provisions for self-subsistence ; so it was but barren of Barter with Forraign Lands ; chiefly , because God intended it for an entire place in it self , and not to mingle either Merchandise or Manners with other Nations . The same in effect I alleadge in mine own excuse , that this is the best expression of Thankfulness , that my present condition can afford ; and my meanness is not capable in any other way to deserve the least of those many favors which your Honour hath conferred upon me . And as Iacob sent so small a quantity of each kinde ( not because he grutched greater proportion thereof , but ) conceiving a greater bulk would rather be more wearisome to the Bearers , then welcome to the Receiver : I , in like manner , ( who could have more , not better ware in this Work ) to avoid tediousness , have purposely shortned the same . And although your Honour shall not ( as in Iacob's Present ) finde Honey here , ( which was never offered to God in any Sacrifice ) I mean , though in this Treatise there be no luscious , & palate-pleasing Wit and Eloquence , yet I assure your Ladiship ( if daigning to read it ) that you will meet with Balm ( and that of the best kinde , from Gilead ) therein ; the true comfort and consolation , which we may gather to our selves in all our Temptations , from Christs here triumphing over Satan in the wilderness . Be pleased therefore , Madam , favourably to accept the fruits of my weak endeavours . But why speak I of the the fruits , whilst I remember a pleasant passage , acted by the simplicity of a poor Spaniard ? When a Father of the Inquisition sent unto him for some Pears growing in his Hort-yard , poor man presently pluckt up the tree , fruit , root , and branch , and presented it unto him . What , sudden fright , and servile fear , to prevent danger , made him to over-do , in his willing unwilling compliance with that churlish and cruel Inquisitor ; that , my real respect , and cordial gratitude , doth cheerfully perform , in my addresses to your Honor , one of the most civil of your Greatness , as Courtesie is the truest badge of ancient Nobility . I desire , that not onely the leaves , buds , blossoms , green , ripe fruit I can bear , be presented to your Ladiship , but could wish that the whole tree were worthy of your Honours acceptance . The good Lord of heaven croud all happiness on your Self and noble Lord in this life , and crown you both , with that hopeful posterity which in due time he may bestow upon you , with eternal happiness hereafter . The daily prayer of Your Honours , in all Christian service , THO. FULLER . To My constant AUDITORS AT St. CLEMENTS Eastcheap . IT is spoken of Noah in the plural , ( what is said in the singular of others ) that he was perfect in his GENERATIONS ; because he lived in one generation before , and another after the Flood . A Sermon preached , serveth but an Auditory ; a Sermon printed , Auditories ; and ( if pious in it self ) not onely the present , but ensuing Age , may partake of the profit thereof . It was the wish of Job , Oh that my words were printed in a book ! meaning the ancient Printing , ( opposite onely to speaking ) which is a Maiden , sole , and single , useful chiefly for the continuance of the Original : But had the Mystery of modern Printing , ( opposed also to Writing ) which is a Mother , fruitful with the propagation of many copies at once ) been extant in his age , Job no doubt would have enlarged his wish thereunto , as not onely the surest means to keep , but swiftest to communicate his minde and meaning to Posterity ; the main motive , with me , to publish my present pains : hoping , in some degree , they may prove not unuseful to such as peruse them . If any say , These are not the Sermons you preached unto us , because there is much contracted in the Press , of what you enlarged in the Pulpit ; let them know , The Hand , when the fist is closed together , is the same with the same Hand , when the fingers were stretched forth , and palm thereof expanded . Indeed Satan is justly taxed in this * Treatise , for curtailing Scripture , and leaving out words of consequence in his alleading thereof : But I cannot be justly censured , if omitting , inserting , transposing , altering , and chiefly abridging what I preached ( making a Decoction of Sermons into a Comment , and therfore boiling them down to a fifth part ) for , being mine own , I may order them as I am advised for my best conveniency . Yet why call I them Mine , which formerly were God's , and yours , as now they are the whole world's ? God's , by whose assistance they were composed , on whose Word grounded , at whose glory aimed . Yours , as first intended for your instruction , delivered to your attention , digested ( I hope ) by your meditation , and now published for your further edification . To conclude : It is as generally as confidently reported of the ancient British ( now the Welsh ) Nation , that they never ran away in Battel , till their General or Leader first forsook them . Oh that we might demean our selves valiantly in our Christian warfare , until Christ , our Captain , desert us ; which will never come to pass , seeing we have both his faithful promise of assistance , and cheerful precedent of his valour , foiling of Satan in this his remarkable combate . To the protection of which blessed Saviour , you are commended , by Yours to his power , THO. FULLER . CHRIST'S First Temptation to DESPAIRE . SERMON I. MATTH. 4.1 . Then Iesus was led of the spirit into the wilderness , to be tempted of the devil . THE eleven first verses of this Chapter containe the most glorious Combat that ever was fought on earth , if we seriously consider , 1. The eminencie of the persons ; Generals seldom fight Duels as here ▪ the Prince of Peace against the Prince of Da●kness . 2. The spaciousness of the place , the Wilderness , where they were not pent and confin'd by intruding spectators , but had Rehoboth ▪ elbow-room , each of them to exercise their activity to the utmost . 3. The concernment of the Cause , no less then the salvation or damnation of the Elect. Had Satan worsted Christ in this combate , he had defeated the salvation of mankinde . 4. The length and fierceness of the Fight , * fourty dayes ; long battels are seldome hot , hot battels are seldome long ; This was both . Lastly , The clearness of the conquest ; the success of some fights hath been in such a twilight , that after the battel ended with the swords of souldiers , they have been begun with the pens of Historians , disputing who got the better ; so equally hath the Victory been divided betwixt them : But here the Devil was quite routed , forsook the field , & after left our Saviour sole Conqueror , and the Angels hitherto the invisible spectators of the fight , were afterwards witnesses of his victory , yea attendants on his triumph ; They ministred unto him . We will take the words of the Text as they lie in order . Then . Then ? When ? Immediately after the ending of his Baptizing , and immediately before the beginning of his Preaching , vers. 17. Then began Iesus . In spiritual feasts , it is no bad manners for the entertainer to cut for himself before he carve for his guests . The first Doctrine concerns Ministers . Such as intend to enter into the Ministery , must expect temptations . It is an expression reported and approved by Master Perkins , That four things make a Divine , ( to the first three I concur chearfully and willingly ; to the fourth and last I consent fully , but sadly ) namely , Reading and Meditation , Prayer and Temptation . The second Doctrine is general to all Christians . After a more then ordinary elevation of thy Soul in grace , suspect and expect a sudden Temptation . As sure as the Valley attends on a hill in nature ; so after an height of holiness in thy soul ( too fine ware to have much measure of ) beware a depression , concavity , and hollowness of a Temptation . I speak not this to make any good Christians fearful , but all watchful ; not any to despair , but all to be discreet . You Ministers speak much of temptations , it is a great Topick in your Sermons : but for my part ( saith many a man ) I never had temptation as yet , and know not what belongeth thereunto . It is too too suspicious , that the great work of conversion is not as yet sincerely wrought in thy heart , and Satan needs not besiege that soul with temptations , which is already in his peaceable possession ; But if thou beest truly converted , how old soever , thou art young enough to be tempted . A Country-man riding with an unknown traveller ( whom he conceived honest ) over a dangerous plain ; This place ( said he ) is infamous for robbery : but for mine own part , though often riding over it early and late , I never saw any thing worse then my self . In good time , replied the other ; and presently demanded his purse , and robbed him . Brag not that thou never hast had a temptation ; it may surprise thee in that very instant wherein thou boastest that thou wert never tempted . Wherefore , be not high-minded , but fear . Was led into the wilderness . Let this qualifie the harshness of the phrase , Mark 1.12 . The spirit driveth him ; but how ? not as a ship is driven by a tempest , not as the horses and chariots driven by Iehu , furiously : but , to joyn Matthew and Mark together , he was led-driven , by a mixt motion : led , there is willingness ; driven , a kinde of violence : led , there is freedom ; driven , there is force . The sum is this : an efficacious impression from the spirit met in Christ with a voluntary condescention thereunto , and susception thereof . I see then no cause of cavil , that Effectual Grace , when it works irresistibly on the soul of a Convert , must needs prejudice and destroy the liberty thereof . I may say in such a case , A man is led-driven to repent , led-driven to believe : parallel whereunto , I may say , He doth come-drawn to repent , according to Christ's expression , ( Ioh. 6.14 . ) No man cometh unto me , except the Father , who hath sent me , draw him . Sic ●uvat trabi : a pleasing force entertained by mans freenes ; led and driven . The Doctrine is this : Such as do not rashly run themselves into a temptation , but are led into it by divine providence , may with Christ confidently expect a comfortable issue out of it . Now they run into a temptation , who leave their Calling to meet it : They are led into a temptation , who go on in their vocation , and a temptation encounters them ; so that ( because they may not go back in their Calling ) they must either go over it , or under it , or thorow it . Now a man in his Calling , is twice as strong to resist the temptation , as one out of it . A Fish is twice as strong in the water , as on the shore ; but a four-footed beast is twice as strong on the land , as in the water . The reason is , because the water is the proper element of the one , and earth of the other . Thy Calling is thy element , wherein thou art most able to resist temptation . When Esau came against him , ( Gen. 32.9 . ) Iacob with two excellent arguments importun'd Gods protection : One from Gods command , Thou saidst unto me , Return into thy country : the other from his promise ; Thou saidst unto me , I will deal well with thee . Both these reasons mayst thou enforce upon God to preserve thee , when a temptation assaults thee in thy calling : His Command , Six days shalt thou labour ; his Promise , That he will keep thee in all thy ways , ( whereof thy Calling is , next the serving of God , the highest : ) And thou mayst comfortably presume that he will either remove the temptation , or make thee victorious over it . Use 1. To confute such who on the proud opinion of their strength hollow in the ears of a sleeping temptation , and tempt it to tempt them ; dealing therewith as Asahel with Abner , ( 2. Sam. 2. ) Abner would willingly have declined the fighting with Asahel ; but the other prosecuted , yea persecuted him to fight , and was slain by him . Some temptations may be said to have no minde to meddle with us , but that our pride and business must be tampering with them . We should not be so forward , if we considered how hard a thing it is to get out of a temptation . We usually say , Such a man is run into debt : but if afterwards he hap to pay his engagements , we say not that he is run out of debt , but he is crept out of debt . Swift may the motion be into a temptation , but slowe the recovery out of it . Into the wilderness . I observe , Solitariness is most advantageous for the devil to tempt us . Therefore Christ sent always his disciples by two's , when to preach , Luk. 10.1 . when to fetch the colt , Matth. 21.1 . when to bespeak the room for the Passeover , Mark 14.13 . And this perchance was one reason why Christ in the choice of his Apostles and Disciples pitch'd on an even number , Twelve of the one , and Seventy of the other ; that if he should have occasion to sub-divide them , they should fall out into even couples , and no odde one to lack a companion . However , no place comes amiss to the devil to tempt in : Paradise , where he tempted our first parents : A Palace , where he tempted David with pride , in numbering his people : An upper room , where he tempted Iudas to betray Christ : The Congregation , ( the Apostles being present ) where he tempted Ananias and Sapphira to tell a lye . But Satan is in his throne , most potent and powerful in a solitary place , in the wilderness . What was the Devils design in tempting of Christ ? He had a double designe . 1. If possible ▪ to wound him with sin , which if he had effected , he had frustrated the salvation of mankind , Satan knowing he could not save others , who sinned himself . Seeing Satan must needs know already that Christ was the Son of God , why would he adventure on a labour in vaine , seeing it was impossible to make him sin ? Iam. 1.13 . ) God cannot be tempted with evil . Now Satan must needs know that Christ was the Son of God , by what he had seen and heard ; He had heard Gabriels salutation to the Virgin Mary ( Luk. 1.35 . ) That holy thing which shall be born of thee , shall be called the Son of God : The Angels singing to the Shepherds ( Luk. 2.11 . ) To you is born a Saviour , which is Christ the Lord . The prophecie of Simeon ( Luk. 2.34 . ) plainly describing him for a Saviour ; yea , Satan had seen the Spirit of God descending on him as a Dove ( Mat. 3.16 . ) and God owning him from heaven , for his welbeloved Son . All these observed by Satan , must needs infallibly inform him that Christ was the Son of God , and therefore it was a wonder that the devil would tempt him . All these did only amount to vehement suspitions , whereby Satan might probably conjecture , but could not certainly conclude him the Son of God . I mean , thus he could not hereby collect , That Christ was the second Person in the Trinity incarnated , assuming mans flesh and nature upon him . He knew him to be the Son of God by grace and adoption , such an one as David and other men were , and a most eminent person in piety and holiness : He knew also that he was the Redeemer of Israel , such as Moses , Ioshua , and the rest of the Judges were : all of them Saviours of their people by temporal deliverances from their enemies : But he knew not certainly ( though he shrewdly suspected ) that he was the only Son of God by eternal generation , and who by his death and Passion should save mankind from their sins . Wherefore the devil did not wholly despaire , but tempted Christ with some probability of success . This first design , I may call it the devils forlorne hope , which he himself ( almost ) despaired would take effect . The second was his Reserve , which was to vex our Saviours soul with suffering an affliction . If righteous Lot ( 2 Pet. 2.8 . ) dwelling among the Sodomites , in seeing and hearing , vexed his soul from day to day with their unlawful deeds ; surely it not only grated the ears , but grieved the heart of Christ to hear the devil lye so impudently , blaspheme God so presumptuously , quote Scripture so perfidiously , and apply it so mischievously . What was Gods intent in leading Christ to be tempted ? That he gaining an experimental knowledge of Temptations , might sympathize the more affectionately with us in our temptations , Heb. 4.15 . For we have not such an high Priest who cannot be touched with the feeling of our infirmities , but was in all points tempted as we are , yet without sin . Why did God suffer Saint Paul , 2 Cor. 1.8 , to fall into a desperate sickness and escape it , but chiefly that he might , verse 4. comfort others in trouble , by the comfort wherewith himself was comforted in God ? And for the same reason suffered Christ to be tempted . I wonder why Papists assigne such and such diseases , to such and such Saints to cure them : as soare eyes to Saint Blaze , the tooth-ach to Saint Appollonia . Was it not because ( perchance we shall give a better reason for the Papists therein , then they can give for themselves ) these Saints when living were affected with these infirmities ? which makes them more compassionate to such as suffer the same maladies . But whatsoever thy paines be , make thy application by prayer to Christ , who will experimentally pity thy condition . Art thou hungry ? he was hungry , Mat. 4. Thirsty ? he was thirsty , Ioh. 4. Weary ? he weary , Mat. 27. Tempted ? he was tempted , as in the text . By a barbarous and ancient custome , all the goods of shipwrackt men were escheated to the Crown , and so the poor Merchant was stript out of the raggs of his estate , which the modesty of the windes and waves had left him . But when King Richard the first himself had been on the Sea neer Sicily , like to be drowned , he recalled those Customes , making provision that the propriety of those goods should still be preserved to the right owner . Christ hath been tossed in a Tempest of Temptation , and knows what belongs to the trouble thereof . Let us pray to him with confidence in all our distresses , assured that out of the bowels of his experimental compassion , he will have the more mercy upon us . CHRISTS First Temptation to DESPAIRE . SERMON II. MATTH. 4.2 . And when he had fasted fourty days and fourty nights , he was afterwards an hungry . IT was the constant practice of our Saviour , after some eminent act was performed by him , or extraordinary honour conferred on him , presently to cloud himself in obscurity . He had in such cases , three general retreating places . 1. A Mountaine . 2. A Ship . 3. A wilderness . When he had fed five thousand with five loaves , Mat. 14.23 . he went up into a mountain alone to pray . When he had fed four thousand with seven loaves , Mat. 15.39 . then he sent away the multitude and took ship . When he had raised Lazarus to life , Ioh. 9.54 . he went thence into a country neer to the wilderness . If importunate popularity would press after Christ , it should clamber up a Mountaine with paines , or saile on the Sea with peril , or seek him in a Wilderness with difficulty . How contrary is this to the practice of most men ! when they have done any thing which they conceive fine and gallant , above the standard of ordinary men , then they love to appear in publike , and present themselves to the view of others . As to eclipse himself was Christ's custome , when any eminent act was done by him ; the same was his practice when any extraordinary honor was conferred on him : thus lately dignified to the eys & ears of the beholders with a sight and voice from heaven , he pr●sen●ly retreated into the wilderness , Where when he had fasted fourty dayes and fourty nights , he was afterward an hungry . The words containe the through-fast of Christ . Wherein observe , 1. The depth thereof , a total abstinence : Luke saith he eat nothing . Some criticks will carp hereat , How could a negative terminate an act ? But the meaning thereof is this ; he eat not at all . 2. The bredth thereof ; he fasted Daies and nights : hence we gather Christ watched all night ; otherwise it is senseless to say those fast that sleep , seeing none can eat and sleep together . And no wonder if Christ watched by night , being to do with the Divel , who , R●v. 12.10 . accuseth us before God day and night . 3. The length of his fasting , fourty dayes and nights , in imitation of Moses and Elias fasting as long ; the one at the institution , the other at the restitution of the Law , as Christ at the beginning of the Gospel . Four principal Reasons may be assigned of Christs fasting . First , Because he was in a solitary place , where no food was afforded . Secondly , Because as Adam began mans ruine with eating , Christ would begin mans repairing with abstinence . Physitians commonly cure by the contraries , and prescribe fasting to surfets . Thirdly , Because Christ was immediately to begin his Ministery ; and fasting was the solemn initiation into that Office . Thus when Paul and Barnabas were separated for the work of preaching , Then fasted they , and prayed , and laid their hands on them , and let them go , Act. 13.3 . And I understand , so much the Presbyters retaine of the primitive customs , That they observe a fast on their day of ordination of Ministers . Fourthly , Because Christ was to cope with and encounter one of the subtillest , sullenest , and stubbornest of all devils ; Whereof there is a kinde , Matth. 17.21 . A kinde that goeth not out but by fasting and prayer . Whether is the Popish Lent fitly founded on the imitation of Christs fasting forty days ? No : Christs actions as God , and as God-man ( such was this his fasting ) are for our instruction , not imitation ; only his example as meer man , must be followed by us : Thus , Mat. 11.29 . Learn of me ( not to still the winds and waves with a Word , not to cure diseases and cast out devils , not to fast forty days , but ) to be meek and lowly in heart . 2. Christs fast was a total abstinence from meat ; The Popish Lent is only an Exchange of the shambles for the fish-market ; They abstaine from flesh , and feed on fish ; which fish is also termed flesh in the Language of the Apostle , 1 Cor. 15.37 . Another flesh of fishes . And be it reported to palate-men , whether such fishes which approximate most unto a carneous matter , be not more pro●ocative to wantonness then flesh it self . 3. Christ's fasting was done in all humility , whilst the proud opinion of Merit is annexed to their Lent : which Lent how it first came and afterward encreased , is worth our observation . First , The Primitive Church kept but one day in commemoration of Christs fasting . Secondly , The Montanists , being hereticks , first mounted it to full fourteen dayes fast . Thirdly , The Orthodox Christians ( disdaining that they should out-do them in point of abstinence ) brought it up to fourty dayes . Fourthly , the Clergy afterwards , to reach a note above the rest , hightned it to fifty dayes . Fifthly , The Monks , to have a querk above their fellows , swelled it to sixty . Sixthly , The Fryers , to appear above all , made it seventy . Lastly , there was a designe of some to make it eighty , ( such would not follow Christs example , but out-run him ) had not the Pope in policie retrenched them , and fixed it on fourty days . However , though the Popish Lent be not justly founded on Christs example , yet on this occasion we may naturally raise this Doctrine ; Christians ought to set aside some seasons for Fasting . Physicians , by rules of Health , will perswade a natural fast : Politicians , by reasons from Wealth , a civil fast : Divines , by arguments from Piety , a religious fast . And if a threefold cable will not hold you , what will prevail on your practice ? First , the Physician . Tell me , ye Londoners , since Suppers have generally been disused in this City , I mean with such whose work onely is to over-see , ( otherwise the hard labourer is worthy as of his hire , so of his supper ) cannot you ride as fast , run as far ? Are not your faces as clear , your feet as strong , your whole body as able and active for all purposes and intents , as ever before ? Secondly , the Politician . Consider the situation of our Country : Zebulun's blessing agreeth unto it ; It is a haven for ships . Mariners and Fisher-men must be maintained as well as others . Indeed , one Scripture saith , The earth is the Lords , and the fulness thereof : but another saith also , The sea is his , and he made it ; and we may and must feed on what it affords . Besides , Statists by such Fasts preserve the stock of Flesh . By the Levitical Law , in a birds nest the young ones were not to be killed with the dam : But , should not some such Fasts be seasonably observed in England , Pigs would be killed with Swine ; Calves with Kine ; Lambs with Sheep ; the new Store destroyed with the old Stock ; to the great loss of the Common-wealth . Thirdly , The Divine perswades a religious Fast ; that men with S. Paul , 1 Cor. 9.27 . may beat their bodies down , and keep them in subjection ; that so the body being subject to the soul , soul and body may the better be subject unto God in religious duties . But in the great variety of Ages , Climates , and Constitutions , it is impossible to give Rules how long men should fast . Take this general Direction : So diet the Steed , that it may neither kick and cast the Rider , nor tire under him in going his journey . Rom. 13.14 , Take no thought for the flesh , to fulfil the lusts thereof ; but take order to fulfil the labour thereof . Now let thy Fasting have these three Qualities ; Sincerity , Humility , and Moderation . 1. Sincerity , It is a Mock-fast , to abstain from Meat , and not from Sin ; to scruple the eating of a crust , and in the mean time ( Psal. 14.4 . ) by oppression to eat up Gods people as if they were bread : Arrant hypocrisie , to be squeamish to swallow a crum , and in the mean time to devour widows houses : Not to taste a drop of wine , and yet in the mean time ( Rev. 17.2 . ) to be drunk with the wine of fornication . Secondly , Humility ; otherwise Popish superstitious Fasts are good onely to fill the bowels with winde , and the heart with pride . Lastly , Moderation . This ( will some say ) might well be spared ; seeing you have seen amongst Protestants as few fair faces spoiled with over-much Fasting , as silk Stockings worn out at the knees with Praying . I confess the accident rare , but sometimes it happeneth ; and I could name a noble Lady , whose religious life is lately printed , who some hours before her death , being in perfect minde and memory , called for a cup of wine , and spake to her kinswoman , If God ( said she ) restore me to my health again , I will never mascerate my body so much , to disable it , as I have done with my fasting . Moderation therefore must be used therein . Before we come to Christs being an hungred , observe a second Miracle in the text : As it was a wonder that for fourty days Christ eat nothing ; so was it , that during that time nothing eat Christ , considering the company he had , Mark 1.13 . And was tempted of Satan ; he was also with the wilde beasts . Now what was it kept Christ from their violence ? even his Innocence , and that character of Soveraignty which God had stamped on him : Bucephalus could be back'd by none but by Alexander , to whom the horse willingly submitted himself , and whence Philip his father presageth that his son would become Monarch of the world . The wilde beasts owned Christ for their Lord and Master , Dominum cognoscite vestrum ; and therefore offered no injury to him . Thus afterwards , the ass-colt whereon never man sate before , Luke 19.30 . quietly carried our Saviour . If therefore the creatures start from their wonted obedience unto thee , reflect on thine own sins as the principal causes thereof . One who had been undutiful to his father , complained of the badness of his own son : None ( saith he ) hath had so graceless a childe as my self . To whom his son , with more truth then wit , more wit then grace , replied , Yes , my grandfather had . When thou complainest that never master had such undutiful servants in the creatures as thou hast , such barren earth , such unwholesome air , such curst kine , such resty horses ; might not these dumb creatures ( if borrowing a mans voice ) return unto thee , Yes , thy Master hath ? God hath as rebellious a servant in thy sinful self . Sure I am , Christs innocence commanded the wilde beasts into obedience ; muzled the Bears mouth , brake the Tygers teeth , blunted the Boars tusks , pared the Lions paws ; onely the Devil , that lion , after fourty days fasting , adventured to seize on him . And afterwards he was an hungred . Three principal reasons may be alleadged for Christs hunger . First , because he was now to leave the Wilderness , and come into a Country that afforded plenty of food : God therefore , who had formerly tied up his appetite , now let it loose again . The second Reason , to shew you the truth of his Humility . His fasting so long , spake him God ; his being hungry afterwards , spake him Man : His fasting , and being an hungry afterwards , spake him God-man , and a fit Mediator . The third Reason , to toll on the devil to tempt Christ with some hope of success , that so Satans shame and confusion might be the more , when overcome . Christs being an hungry in some sort tempted the devil to tempt him , and inspirited Satan with some probability of conquest : for Satan before was almost out of heart at the long miraculous fasting of Christ ; onely one thing comforted him , that Moses and Elias fasted as long , and yet were but meer men , Iam. 5.17 . subject to like passions as we are . This , I say , kept Satan in heart , that notwithstanding Christ's long fasting , he might be subject to sin ; and when he found him an hungry , his hope was doubled , that all was his own ; which made him tempt Christ with the more confidence . From Christ's hunger at last , after so long fasting , we conclude , Men cannot conclude the constant tenure and continuance of their souls , from some extraordinary acts by them performed . Men sometimes are enabled by God to go beyond themselves , and are raised in some kinde of performances to so high a pitch , that they can never reach it afterwards . But if this good temper should stay with them some terme of time , he cannot thence truely infer a perpetuity of that condition . One may be chaste fourty days together , and not feele the least motion to lust ; yet afterwards be wanton . One may be patient fourty days together , and not finde the least provocation to passion ; yet afterwards be immoderately angrie . God's Spirit may vigorously quicken thee for a time , and then leave thee to thy self : I say , He may then leave thee to thy Natural and Moral , as here he left Christ to his Natural infirmity ; who , after fourty days fasting , was afterwards an hungrie . CHRIST'S First Temptation to DESPAIRE . SERMON III. MATTH. 4.3 . And when the tempter came to him , he said , If thou be the Son of God , command that these stones be made bread . BEfore we come to the words , three Questions must first be propounded and answered . 1. How could Satan be properly said to come , at the end of fourty days , when Christ ( Luk. 4.2 . ) was all that time tempted by him ? Satan discharged at Christ to and again , haunting him like the fits of an intermitting Ague ; alternately and frequently iterating his coming , departure , and return : but now at last he came with a witness to give him three parting-thrusts with all his skill and strength . 2. In what visible shape did the devil appear ? because the text sa●th , He came ; which properly signifies some corporal access . Indeed Divines collect so much from that word ; but perchance they lay more weight thereon , then it can well bear : for we read , Mat. 13.19 , Then cometh the wicked one , and catcheth away that which was sown in their hearts : yet Satan in no bodily shape , but by inward suggestions , stealeth the Word from us . Such as conceit the devil tempted Christ in the shape of a Pharisee , Ess●● an ▪ or some strict ( pretended holy ) mortified Order amongst the Jews , have onely Fancie for their foundation . But we must be contentedly ignorant in what bodily shape Satan made his approach , seeing God hath not acquainted us with the certainty thereof . 3. How came Satan to know Christ was an hungred ▪ If I be an hungred I will not tell thee : It being utterly improbable that Christ made any complaint of his hunger to the devil . Mans natural imperfections are easily discovered by his prying eyes , who being an excellent Anatomist , knew all inward and outward symptomes of hunger , by the sudden change in his bowels , stomack , face , looks , &c. haply confirmed by Christ's outward gestures , seeking to finde some food in that place ; whence Satan took the hint of his temptation . 1. Satan knows how and when to lay his baits for the best advantage . How for the manner , 1 Pet. 5.8 . He walketh about , seeking whom he may devour . Walketh about , not onely in relation to the whole world , which he compasseth , Iob 1.7 . but also in respect of the particular person whom he tempteth . An Enemy , before he besiegeth a City , surroundeth it at distance , to see where the wall is the weakest , best to be battered ; lowest , easiest to be scaled ; ditch narrowest , to be bridged ; shallowest , to be waded over ; what place is not regularly fortified ; where he may approach with least danger , and assault with most advantage . So Satan walketh about , surveying all the powers of our souls , where he may most probably lay his Temptations : whether our Understandings are easier corrupted with Error , or our Fancies with Levity , or our Wills with Frowardness , or our Affections with Excess , &c. He knoweth also when to lay his baits , Ier. 8.7 . The stork knoweth his appointed time ; and the turtle , and the crant , and the swallow , observe the time of their coming ; namely , when most seasonable for their advantage : but Satan , this Vultu●e , or Bird of prey , is more knowing then all of them in this kinde . What month in the yeer , week in the month , day in the week , hour in the day , it is best to bring his Tem●pt●tion . Indeed , those four birds divide the yeer betwixt them ; the Swallow coming in the Spring , the S●ork ( as I take it ) in the Winter , &c. whilst this wilde Ha●py comes all times of the yeer ; no season is unseasonable to him , wherein he can get advantage . Let us be careful to fortifie our selves against the assaults of Satan ; especially let us watch against that time unknown to us , when ( Luke 22.53 . ) the hour and power of darkness shall meet together . How many people are there , servilely and superstitiously afraid of this following Eclipse ! they afright themselves with fear , what dismal effects are portended thereby : But where is that man truely affected with the taking notice of , and making defence against the time , when the devils temptations taking advantage of our sins , shall hide the sunshine of Gods favour from our apprehensions ? Now chiefly provide against two times . First , after thou hast been guilty to thy self of totally omitting , or perfunctorily performing of Prayer : for then Satan discovers a breach in thy soul , and will assault it . Secondly , at the hour of death , when his rage is the greatest , because his raign is the shortest : who like a bad Tenant , having a Lease ready to expire , without impeachment of Waste , cares not what havock he makes , because not tied to Reparations . The tempter . The Devil is the tempter paramount . There be other tempters , The World , the Flesh , Wicked men ; but all these are subservient to Satan , who in them and by them driveth on his designe of Temptation . But this Tempter never before nor since took such a task in hand , as here to tempt Christ . Fiery darts ( Eph. 6.16 . ) can make no impression where they meet not with combustible matter : Granado's , if cast on a Castle all strongly arched over with stone , do small execution : so here , Satans temptations took no effect in Christ , because finding no party to comply with him . Ioh. 14.30 . The prince of this world cometh , and hath nothing in me . Though Christ was All in all , yet Satan found nothing in him , namely for his purpose ; no Corruptions to be tinder to his fiery Temptations . If thou beest the Son of God . Some conceive that Satan herein dissembled his knowledge , ( as Ioseph , who did know , and would not know his brethren ) though assured Christ was the Son of God . Such a sort of people we meet with , 2 Pet. 3.5 . For this they are willingly ignorant of . But cui bono ? For what conceived good to himself should the devil disguise his knowledge herein ? Others conceive , that as an angry dog bites a stone out of meer madness , though knowing he shall sooner break his teeth , then batter the stone : so Satans malice so far transported and blinded his judgement , that he tempted Christ , though ( knowing him for the Son of God ) his temptations would prove in effectu●l . But I rather cast the grain of my opinion into the Seale of those Divines , who conceive the devil unsa●isfied in this point ; and therefore his of thou be the Son of God proceeded from his desire of more perfect information therein . Hence we learn , Satan hath a limited and confined knowledge , and is ignor●nt in many things . He knoweth not the secrets of our hearts , nor future contingencies reserved to God alone ; the reason why he returned such ridling Oracles , meerly to palliate his own ignorance . In such things he speaks warily , with an if ; not that he is conscientious , not to tell a lye ; but cunning , not to be caught with a lye , that by pretending of tru●h , he may keep up his credit , and deceive with the less suspicion . Secondly , from this if we collect also , It is Satan's master-piece , to make Gods children first doubt of , and then deny their sonship . ( For , had Christ entertained this temptation , at the next return , Satan would have turned si into non ; this his conditional particle , into a pure negation . ) This he doth by two devices . First , by insinuating a si , a suspicion of doubt , into the most positive and pregnant promises of God . Where God saith , Call upon me in the time of trouble , and I will hear thee ; Satan infers , if he will hear thee . Where Christ saith , Mar. 16.16 . He that believeth and is baptized , shall be saved ; Satan suggests , if he shall be saved . In a word , the devil endeavours to alter the property of all Gods promises for the worst , substituting a supposition for Gods position : as , where God had lately said , Matth. 3.17 , This is my beloved Son ; the devil spoils a direct text , with a doubting gloss , If thou be the Son of God . Secondly , by heightning the afflictions of Gods servants , to be so great , as inconsistent with their sonship : as here he would perswade , Christs hunger argued him no Son of God , except he could presently relieve himself . So he tempts Gods children to believe , that their poverty , infamy , captivity , and other tribulations , plainly prove them no sons of God , unless they can presently rid themselves of them . Gratifie not Satan in the deepest of thy afflictions , with a confession against thy self . Acknowledge thy self a prodigal ; but yet a childe , no bastard : a wandering sheep ; but yet a sheep , no goat : sanctified afflictions being evidences of Gods love , not hatred unto thee . Remember and apply to thy self Gods three GIFTS . The first , good : The second , better . The third , best of all . The first , general ; Ioh. 3.16 . He GAVE his onely Son , that whosoever believeth in him , &c. The second , particular ; Eph. 5.25 . loved the Church , and GAVE himself for it . The last and best , more particular still ; Gal. 2.20 . who loved me , and GAVE himself for me . Take heed to pleasure Satan , by renouncing thine own sonship ; and apply this grand Gift of Christ , with a particular faith , unto thy self . Command that these stones be made bread . Even by the confession of Satan himself , The Son of God by his mandate can instantly transubstantiate stones into bread . Indeed , men by the help of a figure may in some sort be said to do so . Such who in the West country turn solid Lime-stones into Compost , whereby they manure their Tillage , and make their grain wonderfully to increase , may by a Metonymie be said to turn stones into bread . But this is done with a tedious going about ; whereas Christ's Miracles are presently and perfectly performed : Immediately his leprosie was cleansed , Matth. 8.3 . Immediately their ●y●e received sight , Matth. 20.34 . Immediately the fever left her , Mark 1.31 . Immediately her issue of blood was stanched , Luke 8.44 . God onely can instantly and perfectly ( with such as act by commission under him , as Moses did ) turn the substance of one thing into another . See we here , That Jannes and Jambres , the Egyptian inchanters , did their Miracles but seemingly . Had Christ rejoyned , My turning of stones into bread will n● argue me the Son of God , seeing the Egyptian Magicians , Exod. 7.12 , turned their ●ods into serpents ; how quickly would the devil have distinguished , that these things were done quoad 〈◊〉 tudinem , non quoad ●●ritatem ? disclaiming his own deed , because Aaron's rod swallowed up theirs ; that is , it lasted and con●●●●ed , when the others vanished awaye . Three good things appear in this temptation of Satan . 1. Truth , allowing Divide Omnipotencie . 2. Temperance , that stones should not be turned into variety of dai●ties , provocatives of wantonness ; but onely into bread , for necessary sustenance . 3. Tenderness , counselling Christ to support his own life and health . But as the Lo●●●ls ( Rev. 9 7. ) bad faces like the faces of men , but 〈◊〉 like ●nto scorpions : so here Satans temptation had much of humanity and Philanthropia in the complexion and visage thereof , ( and no wonder he can make himself look like a man , who can ( 1 Cor. 11.14 . ) transform himself into an angel of light ) but a sting in the tail , to put Christ on the preposterous working of a miracle , to the distrust of his Fathers providence . Learn we from hence , to fear all discourse with Satan , and suspect all that he saith , as having a reach beyond our discovery . Metuas Satanam , vel vera loquentem . Some will say , Let Satan but speak the truth , and let him do his worst . Ex veris possunt nil nisi vera sequi . By the necessity of Logick , truth must inevitably follow from the truth he speaks . But know , his sophistry can grast a lye suddenly on the stock of truth , so artificially , so invisibly , that thine eye cannot discern the same . Lastly , be jealous of Satans best temptations , which ( as here to Christ ) pretend most courtesie and kindness in them . Stinks are not so dangerous for mens healths , whose offensiveness makes them easie to be avoided , as those faint and luscious smell , which , complying with mans nature , insensibly steal into the nostrils : such is the smell of May-flowers , mellow apples , and , they say , of the Plague it self : But of all sents , the least suspected , and therefore most malignant , is the stink of a Goal * , which is somewhat akin to man , arising from the corruption of his flesh and sweat . Take heed especially of those temptations of Satan which have some mixture of humanity in them , as this in the Text , when he perswaded our Saviour by sin to preserve himself . Studiously avoid such Temptations , which in some manner claim kindred of us , lest by their pretended alliance to our natural preservation , they surprise our souls into a sudden consent unto them . CHRIST'S First Temptation to DESPAIRE . SERMON IIII. MATTH. 4.4 . But he answered and said , It is written , Man shall not live by bread alone , but by every word that proceedeth out of the mouth of God . THere is a received fancie , as old as common , false as either , having no footing in Scripture , but founded partly on that license which Painters assume to themselves , partly on the pretended apparitions of ignorant Monks , That the devil is horned . The best moral I can make of so fond a conceit , is this : The devil's temptations are horned , or forked , bicornea argumenta . So that chuse which you will , he hopeth to gore the soul : Thus in the last verse , to our Saviour , If thou be the Son of God , &c. One the one side , Satan hoped to make Christ renounce his sonship ; there is one born : or else to work a needless Miracle ; there is the other horn : and with such Dilemma's he useth daily to assault Gods children . But what saith David ? ( Psal. 75.12 . ) I will break the horns of the ungodly : which here was truely performed by Christ , who found out a medium betwixt the two extremities ; namely , that a man without bread might support himself , by a faithful and patient dependance on Gods promises . Hunger ( saith our English Proverb ) will break thorow stone walls : and Satan hoped that Christ's hunger should transport him so far , as to turn those stones miraculously into bread . When , contrary to his expectation , Christ turns a place of Scripture ( being the bread of life ) into a stone , wherewith he hit , wounded , and repelled Satan : He answered and said , Man shall not live by bread alone , &c. Observe therein , First , what Christ did not do : he did not work a Miracle to gratifie Satan . Secondly , what he did say : he fenced himself , and foiled his foe , by alleadging of Scripture . Most of the difficulties in this text will be explained , if we but propound and expound one wonder which we meet with , of Christ's working in the Gospel . The Wonder is this , that Christ afterwards ( Ioh. 2. ) turned water into wine at a Wedding , and would not now turn stones into bread in the Wilderness . For , 1. Both were equally easie , and both required an infinite agent . 2. Wine is but a meer superfluity , but bread is of absolute necessity to mans life : yea , men may quench their thirst from water , when they cannot satisfie their hunger from stones . 3. Wine , at that time and place , was a superfluity of a superfluity ; it appearing by the text , Ioh. 2.10 . they had well drunk . Understand it , not so excessively , but still there was a plus ultra for honest mirth , or otherwise our Saviour would not patronize drunkenness . Lastly , that miracle he did to gratifie guests ; but here he was concerned for his own support ; and yet refus'd to work it . The reason of all this , is ; He did that miracle in Cana for the converting of unbelievers to the faith , and the confirming of weak believers in the faith . The text saith , Ioh. 2.11 . This beginning of miracles did Iesus in Cana of Galilee , and manifested forth his glory ; and his dis●iples believed on him . Now here he refused to turn stones into bread , because , 1. It was unnecessary : Christ now being to leave the wilderness , might either buy , or else request food elsewhere . 2. It was unseasonable to do it at Satans suit and solliciting , who would be ready to brag that he had Christ at his command , to practise miracles at his pleasure : wherefore neither Satan nor his Imps , Herod , Luke 23.8 . and the Pharisees , Matth. 16.1 . could prevail with Christ to shew them a signe , when either out of curiosity , wantonness , or craft , they required the same . 3. It was unprofitable , there being no hopes of Satan's conversion . The blinde man ( being pressed often to repeat the manner of Christs curing him ) said bluntly to the Pharisees , Ioh. 9.27 . Wherefore would ye hear it again ? will ye also be his disciples ? Why should our Saviour work a wonder Satan being present ? would he also be Christ's convert ? He could not , he would not believ to salvation Lastly , it was unlawful to tempt God to work a needless miracle , when there were other ways to subsist without it . Which leads our meditations to observe , Christ and his Apostles wrought their miracles with a publike spirit , for Gods glory . They never used their healing or sanative Miracles for their own relief ; nor their hurting or destructive Miracles in their own revenge . For the first : It is well known how neer and dear Timothy was to Saint Paul , whom he called * his son ; yet he would not cure those frequent infirmities wherewith Timothy was troubled . Paul that cured the cripple at Lystra of his lameness , Acts 14.10 . healed the father of Publius principal man in Melita of his fever , Acts 28.8 . raised Eutiches to life when killed with a fall , Acts 20.12 . Why should not he presently heal Timothy , but onely prescribe him a more liberal diet ? 1 Tim. 5.23 . Drink no longer water , but use a little wine for thy stomacks sake , and thine often infirmity ? Yea , why did not he cure himself of that acute disease , 2 Cor. 1.8 when he received in himself the sentence of death ? The reason of both is this : They were stewards , not owners of their miraculous power , and might not ingross it for their own good , but dispense it , for the behoof of others , and principally for the converting of unbelievers . Nor were their destructive miracles employed in their own revenge . Alexander the copper-smith , saith S. Paul , ( 2 Tim. 4.14 . ) hath done M●much evil : the Lord reward him according to his works . Some will say , Had I been in Paul's place , I would never have sent him to God for his reward , but would presently have paid him my self , and smote him ( as he did Elymas ) with blindness . But Paul would not be judge in his own cause ; it being probable , that Elymas his fault was more publike , not onely committed against Paul , Act. 13.8 . but also against Sergius the Deputy , seeking to turn him away from the faith ; whilst Alexander's insolence was more particularly aimed at Paul's person , and therefore the Apostle ( for fear of pa●tiality ) refers him to Divine punishment . This will put a Touch-stone into our hands , thereby not onely to suspect the truth , but detect the falshood of many Popish Miracles , having so many private ends and self-interests in them . Thus * Austin is reported , when preaching here in Dorsetshire , being afflicted with his companions for want of water , to have struck his staff into the earth , and to have fetcht forth a Crystal fountain . Whereas Christ himself was fain ( when thisty ) to go to the well , and beg water ( Ioh. 4. ) of the Samaritane woman . They report also of Saint * David , the Welch Saint , that when multitudes of people pressed to his preaching , with a word he commanded a mountain to stand out of the earth , that so his person might be more visible , his preaching more audible to the Congregation . Whereas Christ himself , Matth. 5.1 . preaching to as great a confluence , did not create , but climb up ; did not make , but made use of a mountain ; not easing himself by miracle , but taking pains in his own person to travel to the top thereof . Christ , I say , who out of a publike spirit healed others , but was hurt himself ; fed and filled others , but was hungry and empty himself , when he returned this answer in the text : It is written , Man shall not live by bread onely , but by every word that proceedeth out of the mouth of God . It is written . Where ? In what Book , Chapter , and Verse ? For the later , Chapter and Verse , they are not Iure Divino , but of humane and late institution . Indeed the Psalms , both for number and order , were anciently divided and martialled ; Act. ●3 . 33 . It is written in the second Psalm . But Chapters are of a far later institution . Let it suffice the place was betwixt the first of Genesis and the last of Malachi . And Satan knew full well it was no forged text , but truely to be found , Deut. 8.3 . Gods Word is the best weapon for our spiritual warfare . Military men have much troubled themselves advantagiously to compound offending and Defending in the same Weapon . This , if effected , would both save portage , and one Weapon would be eminently two , for all purposes and intents . Hence grew the invention of making short pikes in the bosses and middle of shields , that the same may both hide the souldier , and hurt his adversary . This is perfectly performed in the Scripture , both sword and shield against the * fiery darts of the devil . And well are his temptations resembled unto darts , for their swiftness , for their sharpness : they come the quicker , and pierce the deeper , according to the might and malice of the arm enforcing them . To confute the Papists , who disarm Gods people , and leave them naked against the assaults of Satan , by locking up the Word in an unknown Tongue . Whether the translating of the Norman Laws into English , will make men more knowing , or more wrangling ; more intelligent , or more litigious , the present age can onely ghess , the next will certainly conclude . But out of all question it is , the Laws of God cannot , without breach of Christian liberty , and the apparent injury of Gods servants , be hid him from them in a strange language , so depriving them of their best defence against Satans temptations . Gods faithful servants , in the time of famine , can make a feast unto themselves out of the promises in Scripture . They take the first course out of the Old Testament , Psal. 34.10 . The lions do lack and suffer hunger ; but they that fear the Lord , shall want no manner of thing that is good . The second course is out of the New Testament ; Matth. 6.33 . But seek ye first the kingdom of God , and his righteousness , and all these things shall be added unto you . Yea , he may make a Convivium dubium , a doubtful feast , wherein the appetite is suspended betwixt the variety of equally-dainty dishes ; and he shall leave as good as he takes , so copious is the Scripture therein . Come we now to consider the several ways whereby God wonderfully supports them , who in want feed on his promises . Some will say , Words are but winde : but God's are real words , such as fill and fat those that depend upon them . First , he can make a little go far , as Matth. 14.21 . when about five thousand were fed with five loaves and two fishes . Secondly , he can ( as extend the quantity ) so improve the quality of meat , that coarse diet shall cause strength and health as well as dainties ; as in the case of Daniel's pulse . Shew me not the meat , but shew me the man , saith our English Proverb . When I behold the children of poor people , I perceive a Riddle , and contradiction between their fare and their faces : lean meat , and fat children ; small beer , and strong bodies ; brown bread , and fair complexions . Nor can I attribute it to any other cause but this , That the rich folk generally make long meals and short Graces , whiles poor men have short meals and long Graces ; I mean that they rely more upon Gods blessing then their own provisions . Thirdly , by strange and unexpected ways , he can furnish them with food in the greatest of their necessities . Whereof we will make onely a fourfold instance . In the yeer of our Lord 1555 , when a general Famine was over all England , Master Cambden in his * Britannia reports that at Alborough in Suffolk , on the sea-coast , there grew on the Rocks such plenty of Pease which came to perfect maturity , that they abated the prizes of the market , and saved the lives of many poor people . When the City of * Rochel was besieged , 1572 , and by famine reduced to great extremity , God sent into their Haven such a shole of fishes , ( of a sort never seen there before or since ) which relieved the people till the Siege was broken up . When the wife and children of banished * Musculus begged bread of him ( no welcome musick to a tender father , who had not wherewithal to relieve them ) to divert his care , he fell a making of verse : Est Deus in coelis , qui providus omnia curat , Nunquam credentes destituisse potest . I confess the Verses none of the most , excellent ; but I question whether a better Poet would not have made worse on the same occasion , seeing the tears of starving children are but a bad Helicon to quicken his fancie . Now no sooner were his Verses ended , but a neighbour of his brought him a loaf , which made him a feast for his family . Lastly , in the Massacre at Paris , one Merlin some fortnight together was nourished with one egge a day , laid by an hen that came constantly to that Hay-mow where he lay hid from danger . To teach all in time of extremity to depend on him , who hath written , Man shall not live by bread alone , but by every word that proceedeth out of the mouth of God . CHRIST'S Second Temptation to PRESUMPTION . SERMON V. MATTH. 4.5 . Then the devil taketh him up into the holy citie , and setteth him upon a pinacle of the temple . WHen the army of Bennahad was routed by Ahab , Benhadad's servants said unto him , 1 Kings 20.23 . Their gods are the gods of the hills , therefore they are stronger then we : but let us fight against them in the plain , and surely we shall be stronger then they . They conceited that change of place would bring change of success . The devil may seem in my text ( as crafty as he is ) to befool hims●lf with the same conceit . Though Christ had worsted him in a lowe , flat , level , private wilderness ; he hoped to be more happie in a high , lofty , publike place ; which made him ( though acting the same part ) to lay a new Scene . Indeed , in this verse he perfects nothing , but provides and prepares all things for the ensuing temptation , and in this text onely tunes the Instrument . Now whereas routed once , he here ●allies his forces , we learn , Satan , though f●iled at first , will not finally forsake us , but renew his temptations . Some impute it to his valour ; I ascribe it rather to his malice , conceiving it to proceed not so much from his sprightfulness in himself , as his spightfulness against us . There is a generation of people , which , Satan-like , triumph to trouble where they cannot conquer ; such , whilst Sophisters in the Schools , make abominable wranglers , and defenders of Paradoxes : cunning men in the Country , i● getting a smack of the Law , they prove Barettors , troublesome to themselves and their neighbours : But if they pretend also to Divinity , then they turn , if not Hereticks , to the destruction of themselves , yet Schismaticks , to the destruction of the Church . This will give us truely to understand those words , Resist the devil , and he will fl●e from you ; that is , he will so flee from you , as he will again flee to you . It is said of Marcellus the Romane General , He could not be quiet nec victor nec victus ▪ neither conquered nor conqueror . Yea , it is said of the Parthians , that thei●flight was more to be feared then their fight , having a slight to shoot their arrows over their backe , whereby they galled their pursuing enemies . Suspect Satan even departing : for it is animo revertenai ▪ he will never let thee alone whilst thou art alive . But it is said ( Mark 9.25 . ) by Christ to the dumb and deaf spirit , I charge thee come out of him , and enter no more into him . It seems ( contrary to your Doctrine ) this man had a Quietus est , or a Writ of ●ase , never more to be troubled with temptations . Neither did our Saviour speak , nor Satan understand these words in this sense . The man had a Supersedeas onely from possession , but not from temptation ; to which he was subject , as long as he lived , as well as others . Here take notice of our Saviours goodness , who in the case of a friend ( this poor oppressed man ) would discover his Deity , and totally and finally banish the devil from possessing him : But in his own cause ( though , no doubt , if he had thought fit , he could have confounded Satan , and confined him to hell ) he still remained meer man , suffering Satan to recruit his forces against him in his temptations . Will Satan return again in tempting ? Then if thou hast got any advantage against him , improve it to the utmost : Give no fair quarter to his foul temptations . Kindness to him , is Cruelty to thy self . He is uncapable of courtesie , and his thanks will be in destroying thee . Deal not with him as Ahab did with Benhadad , out of fond pity to spare him , 1 King. 20.42 . lest he deal with thee as Benhadad did with Ahab , be thy final ruine and destruction . The devil taketh him . Luke saith , brought him Hath Satan such power over Christs Body , to hale and draw him at pleasure , to any place ? This is cold comfort to Christians : The disciple is not above his Master : If he served Christ thus , how cruel will he be to us ! He hath no power of himself over Christ's or our bodies : which plainly appears , because he doth not daily exercise the same . Had he any such power , Scholars should not stay still in their studies , nor Lawyers stand quietly at the Bar , nor any sit undisturbed at meals : none should ever walk unmolested when waking , nor lie undisquieted when sleeping . It is not from store of pity , but want of power in Satan , that he doth not daily hackney and harase out the bodies of Gods Saints till they become skeletons , and more wasted then Pharaoh's lean kine . Expect not here that I should speak any thing of Witch-bridles , fondly believed by many ; as if a witch can bestride any thing into a steed , and mount whither they please on such a Pegasus . I am thus far for Witch-bridles , that God bridles all Witches , and the devil their master , with a confined power . And as for Witches pretended a●ry travels , they are generally delusions of their fancies in dreams , whilst their head never travelled from their pillows ; if they be so well stored ( as commonly being most poor ) to sleep upon them . But to return to the text : the words he taketh him , imply not any force , seeing the Original , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used Matth. 2.21 . And Ioseph arose , and took the young childe and his mother . The same is used , Matth. 17 1. Iesus taketh Peter , and Iames , and Iohn , when he was to be transfigured ; who freely went along with him , at his motion . Nor doth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he brought him , Luke 4.9 . import any violence , seeing we read , Act● 5.26 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , They brought them , but without violence . The sum of all is this : As a chalenger may be said to have took and brought such a one to fight with him on Calice-sands , that i● , by mutual consent , the other being as willing to go , as the chalenger to have him : so Christ confident of his cause , innocence , armour , and Gods assistance , went willingly with the devil , refusing no place of his profering . However , our Divines generally conceive , that God for the present gave Satan power over Christs body to transport it : which may be maintained without any absurdity . For if the Imps of Satan , the Souldiers and Priests Officers , had power to carry him from the garden to Annas , from Annas to Caiaphas , from Caiaphas to Pilate , from Pilate to Herod , from Herod to Pilate , from Gabbatha to Golgotha ; no wonder if Satan himself might have commission to carry him , and Christ shew submission to be carried by him . In a word , as when Pilate boasted what great matters he could do , Ioh. 19.11 . Jesus as humbly as sharply returned , Thou couldst have no power against me , except it were given thee from above : So Satan could have no power over Christs body , except God , for his own greater glory , had permitted it unto him . Into the holy citie . How can a material citie , being but an heap of houses , be accounted holy ? As there is none good but one , God himself ; so none holy but he , by original inherent holiness : none holy but Angels and Men , with derivative inherent holiness But a relative holiness belongs to places and things , consecrate or set apart , from civil or profane , to religious or pious uses . But how could Ierusalem now be accounted holy , seeing the complaint , Isai. 1.21 . was now truer then ever , How is the faithful city become an harlot ! What , an holy Harlot ? Matth. 28 37. O Ierusalem , Ierusalem , thou that killest the prophets , and stonest , &c. What , an holy Murderer ? Abominable corruptions swarmed therein . The High-Priesthood , which , Iure Divino , ought to have been for term of life , was by a fundamental innovation made annual , Ioh. 11.49 . Caiaphas being high-priest that same yeer . Traditions were advanced , not onely to make void , but to check the written Word of God . The Pharisees made the strength of God's Laws to leak with their carnal and restrictive gloss : and could this be still the holy city ? It was so ; because , notwithstanding these corruptions , the vitals of Gods service and mans salvation were therein still continued . There was the holy Altar , ( the heart of Religion : ) holy , because it held the holy Sacrifices : and they holy , because they were Types of Christ , the Truth , the holy One of God . Separation therefore may be made from the corruptions , not from the fundamentals of a true , though sick Church ( such as Ierusalem now was ) much depraved , but still the holy citie of God . Satan is not deterred from tempting , by the holiness of any place . For here was a Triplicity of holiness centred together . Holy land , Zech. 2.12 . In this holy land , Ierusalem , termed the holy city in the text , as also so called , Matth. 27.53 . In this holy city , the holy temple , Psal. 5.7 . I will worship toward thy holy temple . A fourth may be added , the Pinacle , which though not the holiest , yet the highest place of the Temple , in a local position . But all these nothing frighted the devil from tempting . Some have admired at the impudence of those thieves who durst cut purses in Prayer time , in the Kings Chappel , his Majestie being present , and under the Cloth of State . All this is nothing to Satans boldness , who catcheth away that which was sown in the heart , Matth. 13.19 . in the Church it self , where the King of heaven is graciously present . And since he tempted Christ on the Temple , fears not to tempt Christians in it , for all the holiness of the place ; To tempt the Preachers in the Pulpit to affect popular applause , bow Scripture to his own ends ; tempt the Reader in the Desk to have his minde roving , whilst his tongue is reading the Word : tempt the People in their Puts to carp and cavil at the Sermon , and to come thither rather to see and be seen , then to learn and practise . In a word , no holiness of place d●ters Satan from tempting . See here the folly of the Papists , who conceive holy water , holy reliques , holy rags , will drive Satan away ; when holy land , holy city , holy temple , heavenly pinacle , did not fright him from tempting our Saviour . Pinacle of the temple . Understand a Battlement : otherwise Iosephus informs us that the Broches of metal on the top of the Temple , were pointed as sharp as a needle , purposely to prevent birds sitting and defiling upon them . Two things make a Pinacle : 1. Height . 2. Narrowness . Both which here met together . Let those then , first , beware , who stand upon the pinacle of a doubting conscience , and who adventure on those things , the lawfulness whereof is questioned both by themselves and others . Such as use Pastimes on the Lords day , which , for their violence and obstreporousness , seem labour rather then exercises ; these stand on a pinacle . Such as being divorced from their wives for adultery proved in them , and marry again , their wives yet surviving , stand on a pinacle . Such as marry their Cousin-german ( which I confess not forbidden in Scripture ) by reason of their vicinity are conceived by some Divines to stand on a pinacle . And as I wish all such as have taken their station there , firm footing , ( unwilling to cast scruple into their consciences ; ) so it will not be amiss to advise those whose affections are unengaged , and that have the wide world before them , not to adventure on such a pinacle . Secondly , Let those beware of temptations , who stand upon a pinacle of Distress , as David did , 2 Sam. 24.14 . I am in a great strait ; when chuse betwixt Famine , Flight , and Pestilence . Time was , when he boasted , Tho hast set my feet in a large room ; but see into what straits sin hath now reduced him ! Thirdly , let them beware temptations , that stand on the pinacle of Dignity . 1. Because their falls are more conspicuous . 1 King. 1.20 . Bathsheba said to David , The eyes of all Israel are upon thee . 2. Because their fall would be more dangerous : ●olluntur in altum ut lapsu , graviore ruant . Now for their comfort , let such examine themselves , whether God ●et them on the pinacle , or whether they clambered up themselves . If the former , he that placed them there , will protect them there ; he that set them there , will save them there . What makes Tylers ▪ Plumbers , Masons , and Carpenters , adventure themselves so boldly on the tops of houses ? Two things , namely , their Calling and Custom , begets their Confidence . If God hath called thee and used thee in the height of honour , he will preserve thee therein . But Adonijah , who exalted himself to the pinacle , 1 Reg. 1.5 . must beware a downfal : and they who climb up to Greatness by a ladder of their own sins , commonly make but one step in their falling down , from the top to the bottom . Let me give also this counsel to those who stand on the pinacle of Dignity ; Always look upward ( not with proud eyes , to contemn your inferiours , but ) with thankful eyes to God that gave thee that honour . This will keep thy head steady , and thy brains from being turned with a Vertigo of Pride . Take heed of looking downward , I mean , to finde out a reason of thine advancement in thine own merit and desert ; but say always with David , What am I , or what is my fathers house , that thou hast brought me hither , to this Pinacle of preferment ? CHRIST'S Second Temptation to PRESUMPTION . SERMON VI . MATTH. 4.6 . And saith unto him , If thou be the Son of God , cast thy self down : for it is written , &c. AMongst the many titles of Satan , this is not the least , Ephes. 2.2 . The Prince of the power of the air . Having therefore now gotten Christ on a Pinacle in the Air , in his own Dominion and Principality , Satan presumed on success : but being beaten on his own ground , comes off with greater shame to himself , and greater glory to our Saviour . Observe in the Text , The Hook , the worst of Works ; and The Bait , the best of Words . The Hook , in general , the sin of Presumption : in particular , Self-homicide . The Bait , Scripture it self , cited by Satan , who had great hope Christ would bite at it . David saith , Psal. 119.133 . Thy words are sweeter then honey to my mouth . Surely they were sweeter unto Christ then to David , as having a more high gust , & more perfect taste ; and therefore the Hook thus besmeared with Honey , Satan hoped would be swallowed ; but in vain , as by the sequele will appear . Now seeing the former temptation of Satan was to Despair , this next to Presumption , we learn , The devil will endeavour to make men ●eel from one Extremity to another . The possessed man , Matth. 17.15 . oft fell into the fire , and oft into the water . ( Satans world hath no Temprate climate , but either Torrid or Frozen Zone . ) Sometimes he casteth men into the fire of ill-tempered Zeal , sometimes into the water of Acedia , or a carelesness what becomes of their souls : sometimes into the fire of over-activity , to do nothing just ; sometimes into the water of too much idleness , to do just nothing . Thus we read , Rom. 2.22 . Thou that abhorrest idols , dost thou commit sacriledge ? Thus the incestuous Corinthian husband to his mother , and son to his wife , ( 1 Cor. 5.1 . ) turned so violently from his Prophaness , that there was danger he would have been swallowed up with over-much sorrow , ( 2 Cor. 2.7 ) if S. Paul's prudent counsel had not prevented Satans subtilty . Rev. 2 6 , Thou hatest the deeds of the Nicolaitans ▪ which I also hate . Now Ecclesiastical Histories inform us , that this Nicolas ( one of the Deacons , Acts 6.5 . ) had a wife as vertuous as beautiful , whose Chastity he causlesly suspected . Now being reproved for his fauls , to clear himself from Jealousie , he prostituted his wife to any wanton mans embraces . Such therefore are Nicolaitans , who so indiscreetly shun one sin , that they fall foul into the opposi●e thereunto . Thus the Jews in the Old Testament , under-kept the Sabbath with profaness , the constant complaint of the Prophe●s , not onely before , but after the C●●ptivity , Nehem. 13.13 . Who , in the New Testament , over-kept it with superstition ; conceiving deeds o● charity ( Ma●k 3.2 . ) done on that day , a brea●h thereof . Thus ▪ some shunning the Heresie of One Will , maintained the opposite of Two Persons in Christ . Thus the modern Ranters were formerly conceived ( if guilty ) to offend on the right hand , using too much Praying and Preaching , even to the neglecting of their Calling ; and now they are come ( be it spoken and heard with sorrow ) from living above Ordinances ( as themselves term it ) to live against Ordinances ; accounting B●asphemy , Adultery , Sabbath-breaking , &c. no sins . Opposite are they to the man ( Matth. 12.44 ) out of whom the unclean spirit being gone , retu●ned to an h●us● sw●pt and garnished : whereas these leaving an house swept and garnished , return to the unclean spirit . The worst I wish such is , To practise the precept prescribed , Revel. 2.5 . Remember whence thou art fallen , and repent , and do thy first works . And let us avoid sin , not onely at a great distance , but also with good discretion , lest we sin in the other extreme . Cast thy self down . I observe in the words , God's Goodness , Satan's Weakness , Man's Freeness . 1 God's Goodness ; who , to prevent casualties of mens falling from the top of their houses , himself turns Architect , and gives the Jews instructions how to build , Deut. 22.8 When thou buildest a new house , then thou shalt make a battlement for thy roof , that thou bring not blood upon thine house , if any man fall from thence . Indeed , we call those Gods gifts , or Deodands , which are escheated to him by such casualties ; anciently ( when not reserved by Charter to the Lord of the Mannor ) given to the Almoner , to bestow on pious uses . It seems therefore God delights not to enrich himself by such revenues , desiring no not the temporal death of a sinner , but seeking to prevent their falling down , by enjoyning a border of battlements . 2. Satan's Weakness . Why could could not he thrust Christ down , standing now on so ticklish terms as the top of a pinacle ? One shove with his shoulder , nay , one touch with his hand , might have done the deed . Oh , it was past his power ! Sooner might he have removed the earth from the centre thereof . Even the hairs of your head are numbered . And , as Satan cou●d not cast Christ down , so he could not make Christ cast himself down , except wilfully he would do it , on his own accord : which leads us to the third thing , 3. Man's●reeness . Whence we learn , Satan may fl●tter and fright , but he cannot force us to commit sin . Indeed he may by his instruments compel us to the outward act ; ( witness Amnon , 2 Sam. 13.14 . ravishing Tamar , being stronger then she , forced her , and lay with her ) but cannot command the consent of our souls . Thus the Pagans in the Primitive Church might make Christians bend their knees and hold up their hands to Idols , but could not constrain their hearts to adore them . Satan may commend , he cannot command sin unto us . This discovereth the vanity of their excuse , who having committed some great sin , plead for themselves , The devil hath long ow●d me a shame , and now he hath paid it me . And owe thee he might ( to use thine own phrase ) till the day of thy death , and his confinement to hell , hadst not thou enabled him with ●hine own money , and put him into a capacity to pay thee therewith . It is observable , that amongst the many Confessions of good men in S●ripture , no one of them ( abate onely Eve , transferring her fault on the serpent ) chargeth their sins on Satan , but take them on their own a●count● , as ultimately revolved to their free consent . David , of of all men , had most right to make this plea for himself , when he numbred the people ; it being expresly s●id , 1 Chron. 21.1 . And Satan stood up , and provoked David to ●umber them . And though David , no doubt , was sensible of S●tans temptation ; yet he taketh all on his own score , vers. 17. It is I● that have sinned , and done evil indeed : as excusing his subjects , so not accusing Satan , as knowing he could not necessitate him to sin , without his own consent . It is a notorious sin , for a man , whilst himself , to destroy himself . Why insert you these words , whilst himself ? Open but that window , and it will be in vain for you to shut any doors . Every self-homicide will plead , That he was beside himself , with Fear , or Love , or Grief , or Anger . God is not mocked . I onely count such besides themselves , who are not compo●es mentis ; but visit●d with a distraction from Gods hand , and not wilfully contracted by their own vitious Intemperance . In such a case , ut ad insaniam ita adjudicium , as men fall into madness , so are they brought to judgement , and all their mediate intervening actions are beheld by Divine Justice as none of theirs , because wanting the royal assent of their Reason . For any other to destroy themselves , is an hainous offence against Nature ; self-preservation being the first Article in the grand Charter thereof . 2. Against Reason ; Ephes. 5.29 . No man ever yet hated his own flesh . No man ; he must be a beast , or a devil , that doth it . 3. Against Scripture : Thou shalt not kill . Say not , No law is particularly made against mans killing himself . Perchance it was purposely omitted ( as the Law against Patricides amongst the Grecians ) partly , because Charity would presume , none could be so wicked ; and partly , lest mans corruption should abuse the Law , sins punisher , to be sins remembrancer . But whereas it is said , Thou shalt love thy neighbour as thy self ; love of our selves is the original , love of our neighbour the copie . If therefore the killing of our neighbour , much more of our selves , is forbidden . Miserable are the pretences men make for this sin . First , To prevent or remove pain . This proceeds from the ignorance of the Scriptures , and the unbelief of the torments of hell : Otherwise it is not the removing , but the increase and exchange of pain ; where the worm dieth not , and the fire is not quenched . Secondly , To shan shame . Both these motives to Self-murther met in Saul , 1 Sam. 31.3 , 4. He was sore wounded of the archers ; there was pain : and he feared le●t the uncircumcised come and abuse him ; there was his shame . Yet twist both together , and they would not make one Reason strong enough for him to kill himself . This was not the way to avoid , but increase shame . Of him shall the Son of man be ashamed , Mark 8.38 . Thirdly , To procure Praise ; which cannot be only , when it is purchased by the breach of God's Law . Say not , Samson did the same , whose faith is praised , Heb. 11. Do thou as Samson did , and it shall be forgiven thee : Pluck down at once two fundamental pillars of a Church . His action shews his commission extraordinary , and is no warrant for others to drown , stab , poyson , murther themselves . To confute such as are guilty of Self-homicide . But be this first pr●m●sed . Those who being Preachers , look with the severest on this sin , can as private men look with the most pitiful eyes on their persons . They that fall on their own sword , stand or fall to their own Master . I will not say the men are damned ; but I will say the deed is damnable . Who knows but that the l●st groan , which divorces their souls from their bodies , may marry their souls unto God●● so that the pangs ' of temporal death , may prove the pains of their spiritual birth . Now Self-homicide is twofold : Either of Omission , or Commission . Omission , by neglecting the means of food and Physick , which God hath appointed for the preservation of their lives , and which come within the compass of their estates to procure . Christ saith , Mark 3.4 . Is it lawful on the Sabbath day to save life , or to kill ? making the forbearance of curing another man ( when he had power to do it , and the other faith to have it done ) equivalent to the killing of him . How more strongly then doth the argument hold in our selves , that it is Self-murder to omit the means of our preservation ! Self-homicide of Commission , is , when men actually murther themselves ? Let such as have entertained thoughts to destroy themselves , and are yet kept alive , Be doleful for what is past , thankful for what is present , watchful for what is to come . Peter said to S●mon●s Magus , Act. 8.22 . Pray God if perhaps the thoughts of thine heart may be forgiven thee . Some conceive Magus his fault within the luburbs of the sin against the Holy Ghost ; and therefore Peter warily inserteth perhaps , speaking conditionally , not positively ; as uncertain of his pardon . But I may certainly say to such who have harboured thoughts of Self-homicide , Pray , and without any perhaps the thoughts of thine heart shall be forgiven thee . The rather , because the best of men in their passions have been tempted with such thoughts : Iob 7.15 . So that my soul chuseth strangling and death , rather then life . Beza confesseth , that when a youth , being tortured with a scurfie head , he intended to have drowned himself from off the Millers bridge in Paris , had not the coming in of his uncle interrupted him . And let such as have lodged thoughts of Self-murder , be watchful for the future in their prayers to God . Let them beg of him , to binde their souls in the bundle of life ; to secure them ( in the best acceptance of the word ) from themselves ; to hide their life ( as well temporal as spiritual , Col. 3.3 . ) with Christ in God ; that it may not be found out , either when Satan seeks to devour them , or they to destroy themselves . Amen . CHRISTS Second Temptation to PRESUMPTION . SERMON VII . MATTH. 4.6 . For it is written , He shall give his angels charge concerning thee , and in their hands they shall bear thee up , lest at any time thou dash thy foot against a stone . COme we now to the Bait under which the Hook was hid , God's Word . We will consider it , 1. As indicted by the best ; 2. As abused by the worst of spirits . Or , As written by David , as wrested by the Devil . Of the first : We finde the words , Psal. 91.11 , 12. Wherein three things are considerable . 1. God's Injunction . 2. Angels Attendance . 3. Man's Protection . First , God's Injunction , Shall give his angels charge . This solemn charge proceeded not from the least distrust God hath of Angels performance , but from the great desire he hath of mans protection . A word being enough to the Wise . Secondly , Angels Attendance ; Thou shalt not dash thy foot against a stone . An expression which alludeth to what befel Balaam , when a ( not protecting , but prosecuting ) Angel , so withstood him , ( Num. 22.25 . ) that his ass crush'd his foot against the wall . The foot ( we know ) is not onely the extremest , but meanest part of the body ; and shews the extensiveness of Angelical protection . If the foot be kept , surely the head shall not be hurt ; but Christ shall be preserved cap-a-pe , with an universal safety . Thirdly , Man's Protection . I say , Man's Protection . The words being spoken principally of Christ as a person , and secondarily of him and his , as they make up one mystical Body , whereof Christ is the Head . In which sense , it will fall to the share of the meanest sincere Christian , to come within the compass of this Angelical protection : conceive him but the last joynt of the least toe of Christ's foot , yet is he a lively member thereof , and by the promise in the Text to be secured . Angels are very handy to preserve Gods servants from danger . Psal. 34.7 . The angel of the Lord encampeth round about them that fear him , and delivereth them . Matth. 18.10 . In heaven their angels do always behold the face of my Father which is in heaven . Their Angels , that is , deputed to their protection . Thus such Pages , and servants , which wait on the young children of great persons , are commonly called the childrens men , and the childrens maids , though their parents hired them , and pay them meat , drink , and wages . Angels are God's angels , as he employeth them ; our angels , as employed about us . How then comes it to pass , that many of Gods servants have such mischances , even in their feet ? Mephibosheth , a childe of five yeers old , ( therefore the more innocent ) son to a good father , and afterward a good man himself , 2 Sam. 4.4 . was lame of his feet , by a fall from the arms of his fleeing nurse . Reverend Doctor Willet , with a fall from his horse , Anno 1621 , returning from London to his house , so bruised his foot , that it hastened his death . Are the Angels of good men absent , or impotent , or sullen , or sleeping , when such mischances betide them ? No mischances can befal the godly . Not chances , because all things are ordered by divine Providence not mischances , because all things work for the good of Gods children . Know then , that all promises of temporal preservation run with this tacite reservation in Gods bosome ( always provided that He in his infinite wisdom conceiveth not the contrary more conducing to his own glory , for reasons best known to himself . ) For this cause sometimes God countermands Angelical protection , and ordereth that those heavenly spirits should in some cases suspend their attendance on men . What shall we return to the Angels , in recompence of their attendance about us , seeing omne beneficium requirit officium ; All favours received , require some duty returned ? Let not God's servants be ever found unthankful . No worshipping of them , which they themselves disavow , Rev. 22.9 . See thou do it not . No praying to them ; whereof no promise , precept , nor precedent in Scripture . But first , make honourable mention of them ; give them their titles . It is uncivil to speak of Gentlemen , Knights , Lords , Dukes , Kings , without the additions of Worship , Honour , Grace , Majestie . So , name Angels with their due Epithets ; Good angels , ( contrary to evil angels , Psal 78.49 . ) Excelling angels , Psal. 103.20 . Holy angels , Matth. 25.31 . Angels of light , 2 Cor. 11.14 . Elect angels , 1 Tim. 5.21 . Such honour have all his Angels . Secondly , Learn Humility by them . No better thanks can be given the Angels , then if thou beest made the better by them . Much was the condescension of Maximilian the Germane Emperour , when at the Siege of a City he served in daily pay under our King Henry the eighth . Hence that in the Grammar , Meruit sub rege in Gallia , understand Belgica . But the distance is not so great between an Emperour and a King , as between Angels and Men : yet they , without any regret , attend on the servants of God . Lastly , Be thankful to God for them . David knew as well as we , what service the Angels performed for us ; yet it never troubled him , what he should do in requital thereof , whose thoughts were taken up to deserve an higher engagement , Psal. 116.12 . What shall I render unto the Lord for all his benefits towards me ? I will take the cup of salvation . Amongst which benefits , Angels protection was a principal . Serve God , and thou shalt satisfie the Angels for all their attendance about thee . Come we now to behold the words as abused by Satan . Here some will tax the devil for mis-citing the text , because , whereas David said , Lest thou dash thy foot ; Satan inserts , Lest [ at any time ] thou dash . But , though Satan accuseth us , we will not accuse him without cause . An Indefinite is equivalent to an Universal . At any time , though not literally expressed , is vertually implyed in the words . His grand fault in mis-alleadging the words , is this , That as Hanun ( 2 Sam. 10.4 . ) cut off the beards and cloathes of David's Ambassadours in the middle ; so Satan cites this Scripture by halfs . I confess , not for number of words , but for the sense thereof , he leaves out a moytie of the text , the most effectual and operative words therein , which were not onely of the Commission at large , but the Quorum , viz. in all thy ways . God promising his protect●on on no other terms , but whilst men confine themselves to their Vocation . Satan is an excellent Textuary , and most knowing in Scripture . He knoweth every Book , Chapter , Verse , Word , Syllable , Letter , in the Old and New Testament , even in the Original Languages wherein they were written . He needeth no Concordance alphabetically to finde out places , who hath them all ad unguem . But it is observable , that in all the Scripture , from Genesis to Revelation , Satan knoweth not one text which tendereth comfort unto him . Many are unto him doleful messengers of despair ; as that , Heb. 2.16 . He took not on him the nature of angels . That , Iude vers. 6. And the angels which kept not their first estate , but left their own habitation , he hath reserved in everlasting chains under darkness , unto the judgement of the great day . Many texts present him with sadness , partly from his incapability of salvation , for want of a Saviour ; partly from his impossibility to repent , because of his implacable and invincible malice . How far more happie is the poorest soul , who , though not book-learn'd , hath onely a magazine of some select places , and promises in Scripture ( gotten not onely by heart , but in his heart ) whence he may apply consolation to his soul ! Satan may be cunning in Scripture , but the Scripture cannot be comfortable to him . It is not enough to hear Scripture alleadg'd , in point of faith or fact ; but , with the Bereans , we must examine whether the things be so . Five things herein must be enquired after . 1. Is the thing alleadg'd , in Scripture , or no ? It is strange , that many things , by vulgar errour , and common credulity , pass for currant to be in Scripture , when no such matter is to be found therein . Many things are taken up by content , without either weighing or telling them . Ye have heard it hath been said , Thou shalt love thy neighbour , and hate thine enemy , Matth. 5.45 . But , where is it said , Thou shalt hate thine enemy ? Surely nowhere in Gods Word , though some silly Jews might ignorantly suppose it there . 2. If it be in Scripture , Is it just so as they cite it ? Is it not alleadged defectively , with Adoni-bezek , cutting off a thumb , or a toe ? or redundantly , with the Gyants of Gath , 1 Chron. 20.6 . with a finger or a toe too much ? Is it exactly and adequately , as by them quoted ? 3. If just so , Is it truely printed ? This is quickly discovered , by comparing one Bible with another of a different impression . Here ( be it spoken to the shame of careless Correctors ) it may be said , It is printed , where it could never be said , It was written ; dangerours errata's unrecall'd , unconfess'd , having crept into many Editions . 4. If just so , and rightly printed , Is it truely translated ? I speak this in opposition onely to the Rhemish Testament , so full fraught of affected falshoods in favour of Popery ; and in honour of our last Translation under King Iames , performed ( by the confession of forraigners unconcerned therein ) usque ad orbis invidiam . Lastly , Whether that Scripture , if there , so there , truely printed , rightly translated , be not unproperly applied ? The Papists have a good stroke herein ( especially in the point of the Pope's Primacie , wherein the Scripture of it self is silent . ) As these words were abused by the devil ; so the next in the same Psalm , ( Psal. 91.31 . Thou shalt tread upon the lion and adder , the young lion and the dragon shalt thou trample under feet ) were blasphemously profaned by Pope Alexander , when he trod on the neck of Frederick the Emperour . The precept to Peter in a vision , Acts 10.13 . Rise , kill and eat , was produced by the Pope , to warrant his war against the Venetians ; though the same words obliged him to eat their corpses , as well as to slay them . But , devil-like , he could leave out what was against him , and make use of the rest . Those words of the same Apostle , Behold , here are two swords , Luke 22.38 are abused to prove the Pope's double power , Temporal , and Spiritual . Moe instances might be added , but are better forborn . For , though alleadged by us , not with the least approbation , but reprehension , and detestation of such blasphemies ; yet they can hardly be told , or heard , without leaving in our hearts some diminution of the Majestie of God's Word ( the dignity whereof all ought to maintain ) and therefore it is ill trusting of our corruptions with the bare reporting of such Scriptures abused , for fear of the bad effects our badness may make thereof . Lastly , Hence we observe , Gods protection cannot rationally be expected of them , who wilfully run out of their Vocation . Out of thy Calling , out of God's keeping . What is thy profession ? A Carpenter ? An honest Calling : Christ's reputed father was of the same . Fell timber , frame fabricks , build houses , thou art in thy ways ; God and his angels will keep thee . What is thy Calling ? A Weaver ? A necessary Calling , without which we could neither be warm , nor clean . Cast thy Shuttle truely , ( the swiftness whereof is the lively embleme of the shortness of mans life , Ioh 7.6 ) labour faithfully , God and his Angels will keep thee ; thou art in thy ways . Art thou a Souldier ? Do violence to no man , neither accuse any falsly , and be content with your wages . March , Charge , Retreat , do Duty according to Command , God shall cover thy head in the day of battel : for , thou art in thy ways . But , if thou invad'st the Ministerial Office , presuming to preach , who never was sent ; look to thy self ; thou canst not , without usurpation , pretend to God's keeping : for thou art out of all thy ways . Nor do I fear the frowns of any , if offended hereat , and reproving me for giving this just reproof . I am sure I am in my Calling , in my ways ; and therefore , with comfort and confidence , may rely on God and his Angels protection . To conclude , though the Angels may be instrumental to keep our feet from dashing against a material stone , that is , to keep us from temporal danger ; yet there is a stone that passeth their power to preserve men from being hurt thereby ; viz. the stone mentioned by Matthew , Chap. 21.44 . Whosoever shall fall on this stone , shall be broken : but on whomsoever it shall fall , it will grinde him to powder . Let our prayers be to the God of these Angels , That he ( who onely can ) would keep us from stumbling at that which should stay us , and from taking dangerous offence at our Saviour , the onely preserver of our souls . Amen . CHRIST'S Second Temptation to PRESUMPTION . SERMON VIII . MATTH. 4.7 . Iesus saith unto him , It is written again , Thou shalt not tempt the Lord thy God . I Am no superstitious observer , or ceremonious affecter of mystical numbers : But I say , Seven remarkable observations discover themselves in the Text . More may , fewer cannot be raised , without leaving , and losing , what is natural , from the words ; and necessary , for our selves . Now , whereas the devil in the very last verse , had ill cited , and worse ap●lied Gods Word , and yet our Saviour still continueth to alleadge Scripture in his own behalf , we learn , We must not leave off using of Scripture , because of others abusing it . What if some wolves come in sheeps clothing , must the sheep therefore flea off their fleeces , and strip themselves out of the Livery of their innocence ? What if thieves make their swords the instruments of Robbery , must honest men ride on the high ways without any weapons ? What if the Indians ( as much as lay in their power ) darkned the sun with their Idolatry ; shall we therefore refuse to be guided by the light thereof ? O let it not put us out of conceit with S. Paul's Epistles ( yea , and generally with the whole Scripture ) because some unlearned and unstable ( 2 Pet. 3.16 . ) have wrested them to their own destruction . Some meats ( fenced with shells ) may be eaten after the most sluttish Cooks ; and that place , Psal. 91. lately ill served up by Satan , ( with many more , daily ill dressed and dished by the unclean hands of profane persons ) may notwithstanding , without any danger , yea with great comfort , be tasted , swallowed , and digested , by the holy and hungry servants of God . The place cited by our Saviour , ( as generally , part of the Canonical Scripture ; so particularly ) is parcel of the Law in Deuteronomie ; commending unto us this : Christ , and all Christians , ought to order their actions by the direction of the Law . Indeed we read , Gal. 5.18 . If ye be led of the Spirit , ye are not UNDER the Law . Understand it , not under the curse , malediction , and condemnation thereof . Rom. 8.1 . There is therefore no condemnation to them which are in Christ Iesus , who walk not after the flesh , but after the Spirit . Christ , by his death , ( as he did fulfil , so he ) did destroy the Law thus far forth , that it cannot binde over any Believer to damnation . Yet all are under the guidance , government , and direction of the Law ; yea , Christians ought especially to apply all legal threatnings to their flesh , old creature , and unsanctified half , thereby the more effectually to subdue and mortifie the lust thereof . The woman of Samaria , Joh. 4.12 . said tartly and tauntingly to our Saviour , Art thou greater then our father Iacob , who gave us this well , and drank thereof himself ? But , may we not say seriously and sadly to the modern proud and peevish Antinomians , Are ye greater then Christ himself , who [ as God ] gave us the Law , and [ as man ] drank himself thereof ; and because made under the Law , Gal. 4.4 . made the Law the the Square , whereby he regulated his actions ? alleadging the same to deter himself here from Presumption : It is written again , Thou shalt not tempt the Lord thy God . Now whereas Moses , Deut. 6.16 . hath it in the plural , Ye shall not tempt the Lord your God ; and our Saviour assesseth it in the singular , Thou shalt not tempt , &c. we learn , General precepts , promises , and threatnings in Scripture , must be particularized to every person ; In Precepts . Psal. 27.8 . When thou sayst , Seek YE my face ; my heart said unto thee , Thy face Lord will I seek . Proportionably whereunto , In Promises . Matth. 11.29 . And ye shall finde rest for YOUR souls . Our heart should say ▪ And I shall finde rest for MY soul . In Threatnings . Rom. 8.13 . If YE live after the flesh , ye shall die . Our heart should say , If I live after the fresh , I shall die . This serveth to discover the vanity of the Popish cavil , That single persons have no particular promise to bottom their faith upon . It is confess'd : nor is it necessary , seeing Gods promises run all in general terms : Ho everyone that thirsteth , come ye to the waters , Isai. 55 1. Whosoever believeth on him , shall not perish , Joh. 3.10 . Well then may a man , by a lively faith , inclose these common promises to himself , and bring his bucket to that fountain , which is opened for Iudah and Ierusalem . Now ( that my sword may cut on both sides ) as causlesly doth T. C. carp at the practice of our English Church , for saying to every particular Communicant , Take , and eat , when Christ said it but once to all his disciples . As if we may not as warrantably pronounce the words to every single Receiver , as our Saviour , in my Text , changed Ye into Thou ; a general , into a personal precept to his own soul . Now whereas Christ countermined Satan , with alleadging Gods Word , I observe , Though Scripture cannot be brought against Scripture , to cross it ; it may and must be brought unto Scripture , to clear it . I say , cannot be brought . For God is the God , 1. of Unity , and therefore will not indite Discord and Con●tradiction : 2. of Verity ; and therefore will not affirm a falshood : and such must one of the Propositions be of necessity , in all real and direct Contradictions . I confess , some seeming contradictions ( not casually scattered , but ) designedly placed , by Gods providence in his Word ; First , To what and exercise our diligence and industry . Secondly , To raise the reputation of Scripture ; seeing ( through mans corruption ) Intellecta ab omnibus , sunt neglecta à plurimis ; What all understand , many undervalue . Thirdly , To render the profession of the Ministery necessary , were it but to reconcile those contradictions to the capacities of their people . For these and other Reasons , some seeming contrarieties appear in Scripture ; but directly and diametrically , Gods Word cannot be brought against his Word , to cross it ; though it may be brought unto it , to clear it . Compare Scripture with Scripture , and one place will receive light from , and return it to another . Many have written excellent Comments on the 91 Psalm ; both Fathers , Papists and Protestants . But give me , Moses on David : ( who , though writing before him , wrote both with the same Spirit , to which there is neither Before , nor After . ) How excellently is David's promise expounded by Moses's precept ? That all assurance of Angelical protection must not thrust us on unnecessary dangers , for fear of temptiug the Lord . It is tempting of God , to do that per saltum , with a leap , which He will have done by degrees . Now suppose one on the top of an high wall or hill , there are three ways for his coming down : 1. Ordinary , by the stayrs , from the wall , and from the hill , by surrounding the sides thereof , where it is least steep and precipitous . 2. Industrious . Understand ye hereby , by , a way out of the common road , unusual ; but neither unlawful , nor miraculous ; acquired by mens pains and brains , in case of extremity . Thus , when Saint Paul , 2. Cor. 11.33 . had his life way-layed for by King Aretas , in the City of Damascus , his way from the wall , by the stayrs , was obstructed , where souldiers were set to surprize him . What then ? did Paul presently vault from the wall , and cast himself desperately into the embraces of a miracle ? Oh no . The brethrens brains being at a loss , beat about , and ( according to the promise , * It shall be given you in the self-same hour ) discover an expedient , and let him down through a window in a basket . 3. Miraculous , when all other ways fail . Thus our Saviour , Luke 4.29 . being brought to the brow of an hill , whence the Nazarites intended to cast him down headlong , passed ( but which way , God knows ) thorow the midst of them . Thus when the disciples were in danger of drowning in a tempest , there being a necessity of Christs coming to comfort them , and no ship at hand to waft him over unto them , he miraculously did walk on the water , Matth. 14.25 . who in my text refused to flie thorow the air , though both motions we●e equally easie unto him . Chiefly , because now the way lay open for his safe and easie descending , by the stayrs of the temple . It serveth to confute the pride , impatience , and laziness of such , who will not go pede-tentim , fair and softly , in the path and pace of Gods appointing , but ( offended at the pretended tediousness thereof ) embrace more compendious courses of their own devising , which in fine prove farthest about , and never lead , with comfort , to their desired ends . We meet with a Speculative Stayr-case of Gods own Architecture , ( reaching from heaven to earth , and then from earth to heaven again ) Moreover , whom he predestinated , them be also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified , Rom. 8.30 . Now such who will leap instantly from Predestination to Glorification , without treading on the intermediate steps betwixt them , may be well assured to miss of their desired mark . There is also a Practical Stayr-case recommended unto us , 2 Pet. 1.5 . Adde to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godliness , and to godliness brotherly kindness , and to brotherly kindness charity . Let us thus adde grace to grace , and raise our souls to heaven by those degrees which God hath appointed . The Proverb is most true in this , Haste makes waste ; whereas , He that believeth maketh not haste , but leasurely and treatably goeth on in the way of salvation . Let not us Pastors begrutch our pains to our People , in teaching them , as we finde them capable to learn . God hath designed unto us herein , certain stayrs and steps : Isai. 28.10 . Precept must be upon precept , precept upon precept , line upon line , here a little and there a little . We must not think to do all at once ; Christ in my Text would not leap down from the Temple , but go down by the Stayrs : and it is folly in us to think , to leap up in the edifying of Gods spiritual Temples , ( to inform them in an instant in all fundamental matters ) which requireth much time , and must be done by degrees . The Lord . It is height of Madness , to tempt so great a Majestie as the LORD . Abner disswaded Asahel from pursuing him , 2 Sam. 2.21 . Turn thee aside to the right hand , or to the left , and lay hold on one of the young men . If you must needs be tempting , be trying conclusions , be making experiments ; let men meddle with their matches , and tamper with those which are equal with themselves ; but forbear chalenging one infinitely above us . 1 Cor. 10.22 . Do we provoke the Lord to jealousie ? What , are we stronger then he ? What king ( Luke 14.31 . ) going forth to war against another king , doth not first sit down , and consulteth whether he be able with ten thousand , to meet him who cometh against him with twenty thousand ? I confess here is a possibility implied , that one may manage a Defensive war , with hope of success , though the enemy be two to one against him ; namely , where the lesser number are better armed , disciplin'd , victuall'd , flesh'd with success , have the advantage of the time and place , not to speak of the goodness of the Cause . But will any tempt the Lord , and not first consider with himself , Can thy folly mate his Wisdom , thy Weakness his Strength ? thy ( I say not ten , his twenty thousand , but ) cypher , his infinite millions ? O tempt him not ; he is the Lord . Thy God . It is the height of Badness , to tempt so good a Majestie as Thy GOD . Christ said unto the Pharisees , Ioh. 10.32 . Many good works have I shewed you , for which of those works do you stone me ? So may the God of heaven say to us sinful men , Many benefits I load you with daily , Psal. 68.19 . ( Whilst we , vile wretches , as it is Amos 2.13 . press him with our sins , as a cart is pressed under sheaves ) for which of those benefits do you thus tempt me , and constantly rebel against me ? Is it because God gave thee plenty and freedom , in the penury and captivity of others , that therefore thou dost tempt him ? Is it because God hath endowed thee with many natural abilities above thy fellows , that therefore thou dost tempt him ? Or because he hath conferred on thee many spiritual gifts and graces , that therefore thou dost tempt him ? Ioseph , when sollicited by his Mistress to uncleanness , brought an argument to disswade himself from wronging his Master , fetched from the many favours he had heaped upon him , Gen. 39.9 . There is none greater in this house then I , neither hath my master kept , &c. The same seriously considered , and sincerely applied to our hearts , would keep us from committing many sins against him , who hath endeared us unto him with many mercies , and who is not onely The Lord , but Thy God . CHRIST'S Third Temptation to IDOLATRY . SERMON IX . MATTH. 4.8 . Again the devil taketh him up into an exceeding high mountain , and sheweth him all the kingdoms of the world . ONe cannot proceed with any Christian comfort , and necessary confidence , on a Text , whilst it remaineth incumbred with doubts and difficulties . We will therefore endeavour , first to remove two of the greatest importance . What made Satan shift his place , seeing the Pinacle of the Temple , ( whereon he stood before ) was as proper to his purpose ( by reason of the elevation thereof ) thence to render a veiw of the Glory of the world ? For the Temple was a stately structure , founded no mount Moriah , 2 Chron. 3.1 . and the Pinacle , being on the top thereof , afforded a conveniency to survey round about at great distance . Not so : all the City ( and the Temple therein ) was seated ( though on an Hill ) in an Hole , surrounded with higher mountains on all sides : Psal. 125.2 . As the mountains are round about Ierusalem , so the Lord is round about his people . Olivet on the East , Zion on the South , Gihon on the Southwest , Calvary on the Northwest . Satan therefore chose a larger Horizon , where the Sight was not so circumscrib'd , and removed from the Pinacle to a Mountain . Not to say that the Devil desired to put his new poyson into new bottles , and to make his new temptation the more taking and pleasant , with the novelty of another place , to which he adjourned it . But the next knot is far harder to untie , consisting indeed of a quaternion of difficulties all complicated , and twisted together . The first , ex parte loci , drawn from the place . Grant it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a mountain , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} high , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} exceeding high , whereon Satan took his station , yet was it too low , thence to take the prospect of the whole world . Tenariff in the Canarie Islands , is beleived the highest mountain of the yet-known world , yet is not conceived to be perpendicularly above fifteen miles high ; too low a Pedestal for one thereon to stand , to overlook the whole world . The second , ex parte objecti , from the thing to be seen , all the world . Abate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} [ the world adorn'd with creatures ] according to Saint Matthew , and confine it onely with S. Luke to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} [ the part thereof inhabited by men ] and it was not visible at one view , with all the glory thereof For , much of it lay buried in the bowels of the earth , in mines , and minerals ; much was concealed in Coin , in the Coffer of Misers , bolting out the beams of the Sun from the sight thereof . The third , ex parte organi , from the Eye , the instrument of sight . It is true , Matth. 6.22 . If the Eye be single , the whole Body shall be full of light . And we must allow our Saviour a single Eye , naturally quick and cleare ( except weakened with weeping for our sins ; ) yet finite was the sphere of the activity thereof ; nor so extensive , as with one view , to visit all the Diocess of the world . The last , ex parte temporis , from the time ; Saint Luke allowing no longer term then a moment , for all this performance . Now no considerable impression could be made on Christs affections , to like or loath , in so short a time . As good never a whit , as never the better ; and in effect , it was never shown , which was so soon r●moved . The first answer to these difficulties cometh unto us recommended by the authority of Saint Chrysostome , affirming , that the Devil did show , that is , by his gesture and pointing demonstrate to Christ the glo●y of the world ( which might easily be done in a moment ) and afterwards Satan at his leasure did largely comment on his foresaid manual Indication , hightning and advancing worldly wealth , power , and pomp , to the greatest advantage , with that flattering Rhetorick and fallacious Logick , wherein that lying spirit doth excell . So that we have onely the Rubrick , and Breviate of Satans oration set downe in text , without the embellishments , and amplifications thereof , wherein he enlarged himself to our Saviour . The second answer is of such , who conceive Satan chose out a select parcel of ground , probably in Asia and the Eastern parts ( where Nature is most triumphant and orient in pleasure and treasure ) within the compass of Christs sight , and presented it as a sample unto him , whence he might ghess the glory of all the rest . And I see no cause to the contrary , but that Satan might make his election in Palestine it self ; which Country , not in relation to its spiritual advantages , but meerly for the outward fruitfulness thereof ( as appears in the text ) is twice terme● , viz. Ezek. 20.6 . and 15. the GLORY of all LANDS . A third sort answer , that the glory of the world was not really shown , but onely seemingly , and in appearance , represented by Satan ( the master-Iugler in all delusions ) to the sight of our Saviour . So that all worldly wealth , being ( in comparison of an eternal and stable good ) but a shadow , this Pageant was but the shadow of a shadow , quickly vanishing away . Either because the brittle constitution thereof would abide no long continuance , or that Satan purposely withdrew it presently , to make Christ more e●gerly to desire it , as meat is , tyrannically shewn to , and taken from hungry stomacks , to increase their appetite after it . I will not interpose my opinion , which answer to prefer ; but conceive , if all three be compounded together , enough may be collected out of them , to give a modest and sober minde convenient satisfaction . Shewed him all the Kingdomes of the world . Observe , Kingdoms are generally the Governments wherein most earthly glory and gallantry is visible and conspicuous . Yet I believe there want not those who dare maintain , that though Pomp may be more in Kingdoms , Pride may be as much in Commonwealths . Now seeing the whole Text is but a Dumb show , wherein nothing is spoken , but onely all things presented to the sight of our Saviour , we learne , The Eye is the principal Broker to make up the bargain betwixt sin and our soul . I say , principal ; the other senses being also active to the same ill end , but in an inferiour degree . We will not stir a step out of the first book of the Bible , to give four plaine and pitifull instances thereof . Gen. 3.6 . When the woman saw that the tree was good for food , and pleasant to the Eyes , &c. Herein , in some sort , her eye was taster to her mouth ; she presumed ( before she tried ) it would be delicious to the palate , it was so delightful to the look . Secondly , Gen. 6.2 . When the sons of God saw the daughters of men , that they were ( what ? wise ? vertuous ? religious ? oh no ) faire , they took them to their wives . And we know what a graceless brood of Giants , was the issue of such equivocal marriages . Thirdly , Gen. 13.10 . When Lot lifted up his eyes ( not in prayer to God , to direct him in a choice of such concernments , but ) to behold the plain of Iordan , that it was well watered everywhere ; which made him unadvisedly fix his habitation there , to his great disturbance , and , without Gods greater mercy , final destruction . Fourthly , Gen. 19.26 . When Lot's wife looked back to Sodom , and was severely punished , though Abraham did the same ( in the very next verse save one ) without either sin or suffering ; partly because no such prohibition was layd upon him ; partly because Abraham had better tempered eyes , not to look ( as too probably she did ) with lusting after the wealth therein . Let us all pray with David , Psal. 119.73 . Turn away mine eyes from beholding vanity . Which way shall we turn away our faces from beholding vanity ? which , as it is so bad , we should not look on it : so , it is so common , we cannot look beside it . If we turn our eyes from the right hand to the left ; if from before our face , to behinde our backs , we do but exchange one vanity for another ; seeing Solomon saith , Eccles. 1.1 . Vanity of Vanities , all is Vanity . There is a fourfold cast of the eyes , wherewith men behold worldly vanity : the first necessary and lawful , not to be avoided ; the two next , useful and laudable , highly to be praised ; the last , ( but most commonly practised ) sinful and dangerous , justly to be condemned . The first , to behold vanity with a transient eye , as a passenger , who rides post through a Country , and sees men , buildings , meadows , fields , woods , but can give no account of them , as minding their own business all the while . Ahim●az being asked about Absalom's death , 2 Sam. 18.29 purposely concealed his knowledg , in that his slight and general answer ; I saw a great tumult , but I knew not what it was . But should a Saint of God be seriously examined upon Interrogatories , concerning such a fond fashion or fantastick mode , what he knoweth thereof , all the intelligence he would return is this ; He saw a great busling , and huddle , and hubbub amongst men in the world , but he took particular notice of nothing , as beholding worldly vanities with a transient Eye . The next , and that commedable , beholding worldly vanities , is with a contemning & disdaining look , slighting the poverty & emptiness thereof . The third , still more to be praised ( as speaking a greater degree of grace ) is with a pitying and bemoaning eye , ( not to the things themselves , but ) to souls of men so delighting in , and doating on them , that they , for whom Christ shed his precious blood , should undervalue themselvs so unworthily , as to set their affections on so useless , yea dangerous objects . But to behold worldly vanities with an admiring and almost adoring eye , as the Disciples , Luke 21.5 . gazed on the fabrick and furniture of the Temple , is much to be condemned in all Christians . Now whereas Satan shews our Saviour , all the glory of the world , but suppresseth all the sorrows thereof , and concealeth the cares of the world , mentioned Matth. 13.22 . we observe , The Devil discovereth what is pleasant , hideth what is painful , in all his allurements to sin . He was suspicious , had he really represented the world , with all the vexations inevitably appendant thereunto , it would have disheartned our Saviour from the acceptance thereof . Beleive it , they have not the soundest sleeps within them , who lie on the softest beds beneath them , and have the finest Curtains about them . Might one be but admitted to listen to the pillow of great persons ( seemingly swimming in all outward felicity ) he would be witness to strange sighs , and sobs , and moanes , and groans , musick little suspected to come from such mouthes ; dayly and hourly fearing to be depress'd by their superiours , justled by their equals , undermined by their inferiours . The Scholar who reading to his Master in haste mistook THORN for THRONE , committed an ingenious fault ; and the wofull experience of some , will justifie that his Error was too true an Anagram : and therefore the craft of Satan concealed the grievances , shews onely the glory of the world . Let us look as well , on the bitterness in the end , as on the present pleasantness of sin ; and eye Iaels naile and hammer , as well as her butter in a Lordly dish . Now if one mark these opera preparatoria of Satan in the text , and consider their tendency whereunto , one may observe a darker comple●tion , and more of hell , likely to be in this , then in both the former temptations . Satan will reserve his worst assaults for the last . Of the three , this Bait was far most pernicious ; If we consider , 1. The sin to which he tempted , was more damnable . 2. The meanes whereby he tempted , were most plausible . The outward Court of Solomons Temple , was Holy , the middle Holier ; but the third , or innermost , the Holy of Holiest . But in the hellish method of Satans Temptations , the first to Despair , was profane ; the second to Presumption , was profaner ; the last to Idolatry , profanest of all . Now we will insist on three reasons , why Satan keepeth the worst alwaies for the last . First , because he is of the nature of a serpent , That old serpent called the devil , Rev. 12.9 . and that beast is sufficiently knowne to carry his worst poison in his hindmost parts . Secondly , because he alwaies delighteth to be one of the Antipodes in opposition to Gods proceedings , who ( being the Author of concord ) makes ever the sweetest musick in the close , as the other the worst jarring therein . Christ , Iohn 2.10 . kept the best wine unto the last , Satan in this his Temptation , reserved to the last the dregs and lees of his sowrest and sharpest vinegar . Thirdly , because morsus ferarum morientium dirissimi , the bites of dying beasts are the sharpest ; and when Satan must depart ( a death to him ) and leave off to tempt us , he will badger-like , make his teeth meet , and take his leave with leaving a deep impression . Beware the last last Temptation of Satan , on the day of our death . Then , he will ( as we say ) make a bolt or shaft of it , put it to the push , either lose himself , or gain thy soul . We read Iohn . 7.37 . In the last day , that great day of the feast , Iesus stood and cryed , &c. But how loud will the Devil that Lion roar , in the great and last day of thy life , when it is with him , the last time of tempting ! either now conquer , or let him hereafter for ever hold his peace . This is sad tidings ( will the weak Christian say ) to all in my condition . Alas , the Devil too oft prevaileth against me in my strength and health ; I shall certainly then be foiled , when , being weakned with long sickness , I shall be assaulted with death , and the Devil , both at the same instant . Be not dejected , God will keep thee unto the end , and in the end , and will not suffer thee at the last gaspe , for any paines of death , to fall from him . Comfortable is the expression , Psa. 68.20 . Unto God the Lord belong the ISSUES from death . Wherein observe , first , Death is not a total and final extinguishing of mens being , but there is an emergency , an Issue out of it . Secondly , In the Plural , there be Issues , two Exits out of death : Mat. 25.4 . And these shall go away into everlasting punishment , but the righteous into life eternal . Thirdly , These issues are not in the power of man or angel , to order and dispose of . Alas , were it in the power of some men to order them in this uncharitable age , so full of fractions and factions ; those of an opposite judgement unto themselves , would hardly find a favourable Issue from death . Lastly , and most to our comfort , these Issues are only in the sole disposing of God himself , who of his mercy will make us conquerors over Satans temptations ; by whose gracious ●ssistance , Psa. 91.15 . the Lyon and the Dragon ( two names of the Devil in Scripture ) shall at the minute of our death , be trampled under our feet . Amen . CHRIST'S Third Temptation to IDOLATRY . SERMON X. MATTH. 4.9 . And saith unto him , All these things will I give thee , if thou wilt fall down and worship me . Or as it is more large , Luke 4.6.7 . And the devil said unto him , All this power will I give thee , and the glory of them ; for t●at is delivered un●o me , and to whomso●ver I will , I ●ive it , If thou therefore wilt worship me , all shall be thine . THese words contain a bargain , and sale endeavoured , though not effected . Wherein observe , First , The Seller , Satan . For , though he boasts himselfe for a giver , Will I give thee ; it was not donum , but excambium , wherein he desired to have quid pro quo , yea an over-valuable consideration . Thus Simoniacal Patrons boast , how frankly and freely they give their Livings , when indeed they sell them to unworthy Incumbents , either by retention of tithes , or receiving of money . Secondly , The things to be sold . Lawyers charge their Deeds with words enough , seemingly to the same purpose , though certainly the Learned know a necessary difference in them : Profits , Emoluments , Hereditaments , Obventions , Appendants , Appurtenances , &c. The Devil compriseth them in one word , All ; but afterwards brancheth it into two parts , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , power , and glory . Thirdly , The sellers power to make a good state : Nihil dat quod non habet ; Nothing can give to another , what it hath not it self , formally , or vertually . Satan herein pretends conscience ; he would not deceive our Saviour by felling him a crack'd title , but shews his evidence , how he came possess'd of the same : All these things are delivered unto me . Fourthly , The condition : Satan would not give Christ the world in Frank-almonage , but on the price of being worshipped : Yea his worship must be performed according to the best fashion , with all state , solemnity , and ceremony thereof , with falling downe . Observe the Devils subtilty , he will trust nothing , but to make sure work , would have all paid him , before he would part with any thing ; No worship first , no worldly wealth for it . Lastly , One thing is wanting ( and that a material one ) to strike up the bargain , viz. a chapman ; and we have him half in the text , one desired and sought for ; but not found out , and obtained . For Christ refused Satans termes , which marr'd his market , seeing no indented Deed can be perfected , without full consent of both parties . How comes Satan now to omit that preface general , u●ed by him in both his former Temptations , viz. If thou beest the Son of God . Is there not a cause ? Satan out of designe suppressed it , as sensible that now it made as much against , as formerly for his advantage . For , should Christ seriously consider , that he was the Son of God , he would never ask a blessing at the hands of him , who was his Fathers professed Enemy . Observe , Christians consulting their divine extraction , would disdain to do many many base sins which now they commit . He that is born of God , committeth not sin , 1 Joh. 3.9 . that is , makes it not his work , especially whiles remembring his Princely pedigree . Is it a truth , or falshood that Satan here affirmes , that the glory of the whole world was delivered unto him ? A noto●ious falshood , God only being the true proprietor thereof . And because it is a point of right , we will prove it both by record and practice . First , by Record , Psal. 24.1 . The earth is the Lords , and the fulness thereof ; the world , and they that dwell therein . Now , let Satan produce the Patent , with witnesses attesting the same , when , where , and for what consideration , God passed away this power unto him . For fond is all flying to poetical fiction , which makes Pluto , the God of hell , the giver and governour of wealth . 2. By Practice . Had the Devil had the disposing of this world , never had just Iob got wealth , chaste Ioseph gained honour , holy David become a King , pious Mordecai been a favourite : The Devil would have blasted their preferment in the bud , and with his negative voice had hindred their election to honour , had he had the ruling of rule and riches in this world . But the Devil may seem the undoubted patron of all worldly advancement , because ( though sometime some good men slip into preferment ) his Chaplains chiefly are presented thereunto . Thus Psal. 17. and Psa. 73. David largely bemoaneth the prosperity of the wicked , that it almost made him to despair . Consult the Psalm first cited , vers. 14. where David discribeth the outward happiness of wicked men ; and speaking of them to God , he saith , Whose bellies THOU fillest with THY hid treasure . THOU ; It is God that filleth them : THY ; it is out of Gods wealth , that the wicked are fill'd ; though under him , Satan is instrumentally active to confer riches upon them . But Christ himself seemes to consent to Satans soveraignty over the world , when stiling him thrice , namely , Ioh. 12.31 . and 14.30 . and 16.11 . Prince of this world . The Devil is Prince of this world , not by Gods creation , and legal investing him therein , but partly by his owne usurpation , and partly by Gods toleration , permitting him ( for some reasons known to us , and more conceal'd unto himself ) to do those ill offices , which good Angels neither can , nor will perform . Now the Devil mis-interprets Gods permission , for a commission ; Gods connivence at , for Gods conveyance of worldly rule unto him : but Gods silence herein is not consent , as the wicked mistake , Psal. 50.21 . Besides , the Devil lyed abominably when he said , he could give {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} power , or properly , authority : for , Rom. 13.1 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . for , there is no authority but from God . The devil , by Gods permission , might give him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , power , ( such as a thief hath over an honest man when he robbeth him ) but authority truely founded and bounded , Satan could not bestow upon him . Wherefore , though in his first temptation to Despair , Satan affirm'd no falshood , yet in his second to Presumption , he supprest some necessary truth , in all thy ways ; and in this last to Idolatry , vented a most impudent and abominable lye , when boasting , for that is delivered unto me ; and to whomsoever I will , I give it . It is a dangerous thing to accept worldly wealth as the devils donative . Now wealth is the devil's gift , when atchieved by unwarrantable ways ; wrong , and robbery ; fraud , and flattery ; corruption , and bribery ; extortion , and cruelty . What said Abraham to the King of Sodom ? Gen. 14.23 . I will not take any thing that is thine , le●t thou shouldst say , I have made Abraham rich . But let it never be said , that the devil hath made us rich . Such wealth of his giving , will never prove prosperous at last . We read , 2 Kings 12.9 . how I●hoiada bored an hole into the lid of a chest , into which the Free-offerings for the Temple were put . But God bores an hole , not in the lid , but bottom of those chests , wherein ill-gotten goods are laid up . They put them , ( Hag. 1.6 . ) into bags with holes , thorow which insensibly their wealth leaketh out . The deceitfulness of riches ( Matth. 13.22 . ) is pronounced of all wealth in general : even well-gotten goods are deceitful in this ; they promise that contentment which they cannot perform : but ill-gotten goods have a double deceitfulness ; in their getting ( like bread of deceit , Prov. 20.14 . ) and in their event , they will prove deceitful to them that rely upon them . The devil at last will be found a grand impostor in all his promises . Sometimes not performing them at all . One Darius a Persian Prince , infamous for never-performed promises , is syrnamed Darius Doso , or , Darius I will give . The evil spirit in my Text may be named The devil Doso ; all in the future tense , nothing presently paid and perfected . Sometimes he performs them , but in a sense clean contrary to the expectation of him with whom he contracted . It is reported of King Canutus , that he promised to make of him the highest man in England , who should kill King Edmund Iron-side , his corrival : which , when one had performed , and expected his reward , he commanded him to be hung on the highest Tower in London . Satan , who loves the sin , but hates the sinner , will finde some such trick , querk , or equivocation , thereby to frustrate and defeat those who depend on his promises ; as he deceived Eve , Gen. 3. with the fallacie of knowing good and evil . Trust then rather the Lord of heaven , whose promises are , First , truely propounded . Satan ( as was afore said ) deals falsly in his Propositions , shews onely the best , the glory ; conceals the worst , the grievances of the world . God in his profers truely states things ; tells us what to trust to , Mark 10.30 . Shall receive an hundred fold , houses , and children , and mothers , &c. WITH PERSECUTIONS . He acquaints us as well with the trials we must expect , as with the triumph we shall obtain . Secondly , ever performed , All Gods promises in Christ being Yea and Amen , 2 Cor. 1.20 . Thirdly , They are over-performed : 1 Cor. 2.9 . Eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . Fall down , and worship me . The fig-tree would not forsake his sweetnese , olive-tree his fatness , vine his wine ( whereby he cheareth the heart of God and man ) when the bramble ( fitter to make a fire then a king of ) accepted of the Soveraignty of the trees of the wood , Iudg. 9 ▪ When the good Angel that appeared unto Manoah , Judg. 13.16 . would not accept of a burnt-offering : when the good angel , Revel. 19.10 . would not accept of Saint Iohn's Worship : and when the good angel , Revel. 22.9 . refused the same ; the Devil desires divine worship to be given unto him . Asperiùs nihil est humili cum surgit in alium . Set the devil on Gods throne , and whither will he mount ? Now , seeing Satan would have the copie of his , agree with the original of God's adoration , in all particulars , and expresly in the posture of prostration ▪ Fall down , and worship me ; we gather , Outward bodily reverence is necessary in divine worship . Now the body of man can scarcely be contrived into a decent posture , which in Scripture hath not been hanselled by some good man or other , with Gods worship therein . The humble Publicane prayed standing , Luke 18.13 . Sick Hezekiah lying upon his bed , 2 Kings 20.2 . Aged Iacob , leaning on his st●ff . Heb. 11.21 . Devout Saint Paul , kneeling on his knees , Ephes. 3.14 Valiant Ioshua , flat on his face , Josh. 7.6 . Faithful Elijah , with his face between his knees , 1 King. 18 42. when he prayed for raine . To shew how humbly importunate we ought to be , when we pray for so necessary a creature . The said Elijah elsewhere , namely , 1 Kings 19.4 . prayed sitting under a juniper-tree ; but it was , when his minde was vexed with passion , and his body wearied with travel . Otherwise it is a posture fitter for attention , then devotion , as partaking so much of ease , and repose , inconsistent with the reverence required in Gods worship . The result of all is this , being ignorant of mens particular infirmities , and occasions , we cannot constantly con●ine them to one posture in Gods worship . But let them use that , which expresseth most reverence , with their present convenience , and God will accept it , though no posture but falling down , would please Satan's palate here in my text . Such Parents as expect their Children should crave their blessing on their knees , Whether do they not assume to themselves too much Reverence , and therein intrench upon Divine Honour ? No : Such Genuflection being onely a Civil posture to express their Humility ; and is performed to Princes and Parliaments , by their Petitioners : and therefore may be required by Parents , Monarchs over their own Children . For my own part , should my sons knees ( how old soever ) be too stubborn to beg my Blessing , I believe mine arm would be too stiff to reach out Maintenance unto him . CHRIST'S Third Temptation to IDOLATRY . SERMON XI . MATTH. 4.10 . Then saith Iesus unto him , Get thee hence Satan : for it is written , Thou shalt worship the Lord thy God , and him onely shalt thou serve . IN the former verse , Satan had rapt out two notorious lyes . ( As indeed t is hard to tell one lye , and but ONE Lye . ) The first , Assertory , respecting the Time past , affirming that all the power and glory of the world , were in his absolute disposal , as delivered unto him . The second , Promissory , relating to the time to come , promising ( when he meant nothing less ) to invest and estate Christ , in the full and peaceable possession thereof . Now , it is observable , that our Saviour in his answer to Satan , takes notice of neither Lye , so as to reprove and confute them . Not that his Silence herein was Consent , to Satans falshood ; but partly , because , had He spoken truth therein , it signified nothing , as to the matter of Christs acceptance of his profer , which he heartily detested and defied : partly , because Christ made all convenient speed to come up to the Point , and to close with his Adversary about the main issue of the matter , the utter unlawfulness of Idolatry on any terms . To teach us , that the most compendious way to end any controversie , is , not to stand pidling and pelting away our spiritual artillery , against the ou●●works , and less-important limbes thereof , when we may safely and speedily b●tter down the Citadel , and ought to bend all our forces against it . Just as two Muskets make no audible report , when at the same time and place a full Cannon is discharged ; so our Saviour was not at leasure to listen to the two crackings lyes Satan had uttered , being totally taken up and ingrossed with the loud roaring abminable Blasphemy , vented by him , to which alone he shapeth his answer in the Text : Then saith Iesus , &c. Observe in the words , 1. Christs Refusal of , 2. His Indignation at , 3. His Refutation of Satans temptation . From his Refusal , we collect , All worldly wealth , is no effectual , Allurement to Sin , unto a Sanctified Soul : What saith Saint Paul ? Gal. 7.14 . By Christ the world is crucified to me , and I unto the world . Now who is crucified ? namely He , who after a long lingring torment , at last expires , and is stark Dead . Such , Saint Paul was , and such was Christ , in a more eminent and transcedent manner . His affections were crucified , before his Person was crucified in some sense ; crucified from his Cradle , yea crucified before he was born , as deaded to all carnal delights ; the cause why Satans profer made no impression upon him . For , tender the softest Persian Silks to a dead mans touch , and it nothing affects his fingers ; reach the the sweetest Indian Spices to his nostrils , they work not on his smell ; present the pleasantest wine of Helbon , ( Ezek. 27.28 . ) to his taste , it moveth him to no delight ; as here our mortified Saviour was unconcerned with all worldly vanities . Get thee hence Satan . But S. Luke saith , Chap. 4.8 . Get thee behinde me Satan ; whereas it is a dangerous posture for one to have so fierce a Foe behinde his Back . Let me alwaies have my enemy in mine eye , that I may mark and observe his motions . Especially Satan being of a Serpentine nature , which , Gen. 3.15 . bruiseth the Heel , it is suspicious to suffer him to come in the rere , behinde us , for fear he practiseth some treachery against us . Luke's get thee behinde me Satan , must be expounded by Matthew's Get thee hence Satan , both being in sense and substance the same : That is , Avant , away , get thee out of my sight , as a detestable and odious obiect . Besides , there is no danger of the Devils being behind the backs of our Bodies , when at the self-same time , the Eye of our souls may with all caution be fastned upon him . But because we have mentioned Satan being behinde us , I will describe a Christian , in what posture his soul ought to stand in all relations . He must have God before him , always eying and observing his will and his word : Satan behinde him , detesting and defying his temptations : the World be●e●th him , neglecting and contemning the wealth thereof : Grace within him , entertaining and treasuring it up in his heart : and Glory above him , ascending and aspiring thereunto in his affections and endeavours . Now whereas our Saviour seems in some sort out of Patience , and filled with holy Indignation or Satan , Observe , The most Lambs in their owne cause , are the Most Lions in Gods Quarrel . We find the Character of Christs mildness , Matth. 12.9 . Hee shall not strive , nor cry . Yet we hear him very loud in my Text , when striving with Satan . And just cause he had , when his Fathers honour was so deeply concerned . Here let us recount how often we finde Christ angry in Scripture . This was the first time in my Text ; and Satan had the good Hansel , or first-fruits of Christs anger , bestowed deservedly upon him . And as Satan had the top , and beginning of Christs anger , so shall he have the last , and the close thereof , yea be-forced to suck out the very ●ees and dregs , of his Indignation . Secondly , Christ was angry , Iohn 2.15 . when with a scourge of cords he drave the Buyers and Sellers out of the Temple ; but then it was in his Fathers quarrel , whose house of Prayer they had turned into a Den of Theeves . Thirdly , Mark 3.5 . when he had looked round about on the people with anger , ( but for what ? for any personal Injury they offered him ? O no , but ) for the hardness of their hearts . Lastly , When offended with Peter , Matth. 16.23 . he said unto him , Get thee behind me Satan , giving Peter worse language for disswading then ever he did Iudas , for contriving his passion , whom indeed he once called Devil , but never bid him , Get thee behinde me . I will not be over-positive and confident ; but perchance Christ may be found once again angry in Scripture : but this I dare presume to affirm , It is not then in his behalf , but ( like meek Moses , Numb. 16.15 . very worth in the case of Korah ) when his Fathers honour or our good was interested therein . It is written . What , more Scripture still ? Enough , and too much ( will some carnal Palate say ) of the Manna of Gods word : now a little of the flesh-pots , of Mans Traditions and Inventions , were it but for novelty and variety sake . O no : Christ still keeps himself to his Scripture . No wise Souldier will change a tryed sword , of whose metal and temper he hath had experience , yea which hath proved successful and victorious unto him , for a new blade out of the sorge ; and our Saviour would not quit the sword of the word , wherewith he had twice foiled Satan , for any new weapon ; but the third time maketh use thereof . Scripture , is good to begin with , and good to continue with , and good to conclude with . Some meates are said to be Gold in the morning , Silver at noon , but Lead at night . But Gods Word is Gold in the Morning , Gold at Noon , Gold at Night ; yea , the more pretious , the more it is used . Yea it is remarkable , Christ took all the three places wherewith he repelled Satan , out of one book of Deuteronomy , and two of them out of one ( the sixth ) chapter thereof . Now if the opening of one Box afforded Christ three Antidotes against Sat●ns poyson , how many Cordials may the whole Scripture yeeld us , especially since the happy addition of the New Testament thereto ! But as the Devil had formerly cited the text defectively ( leaving out in all thy ways ) so our Saviour quotes the same redundantly , inserting the word Onely , ( whereon all the hinge of the controversie did depend ) which if the Original be consulted with , Deut. 6.13 . appears not at all in the Text ; contrary to the heavy curse , denounced Rev. 22.18 . on such as adde any thing to Gods Word . Though Onely be not expressed , it is implyed in the Text , and may be supplied from the context : For it followed in the next verse , Deut. 6.14 . Ye shall not go after other gods . Is not this the same in effect , You shall serve God onely ? So when it is sad , Exod. 20.3 . shalt have no other Gods but me ; it amounteth to this , that we shall serve God onely . Explaining of the text , by the context , is no adding to the text . If we Ministers , ( especially in the heat and height of our preaching ) cite not Scripture Syllabically or verbatim , but faithfully render the life and sense thereof ( some perchance out of the preceding , some from the following verses ) we cannot justly be taxed for fallacious alleadging thereof . This will arm us against the unjust cavil of Bellarmine , traducing all Protestants , and Luther by name , for adding to Scripture , in maintaining that faith ALONE justifieth . We find this Alone , though not formally , yet equivalently in Gods word . Here we will not , with some Protestant Divines , lay too much stress on that place , Luke 8.20 . when Christ said to Iairus , Beleive ONLY , and shee shall be made whole ; because it relateth not properly and directly to the justifying of Iairus his soul , but onely to have that miraculous reviving bestowed on his Daughter . But we find Faith ALONE justifiing , tantamountingly in Scripture , when we read , Eph. 2.8 . By grace are ye saved , through faith , and that not of your selves , it is the gift of God : not of works , lest any man should boast . Here , ( as in many other places ) the total excluding of Works , fixeth justification in Faith Alone ; and Saint Hillary , on the 8 of Matthew ( so false is Bellarmines slander , that Luther first made the expression ) hath the proposition in terminis , Fides sola justificat . God is not onely to be worshiped eminently above all , but also exclusively , none besides himself . Two things are impatient of a Corrival : The Throne , and the Marriage-bed . God in Scripture shadoweth himself unto us , under both these Relations . Psal. 89.18 . The holy One of Israel is our King . Jer. 3.14 . Turn , O backsliding children , saith the Lord : for I am married unto you . Dream not therefore of conjoyning any other in Worship with him . Here some of Solomon's fools , though carnally wise , might conceive , ( had they been in Christ's place ) that they had an advantage to enrich and advance themselves , cozen and delude Satan , and withal , please and preserve God their friend , save and secure their own conscience . Namely , thus . With their bodies , they would fall down , and worship Satan ; and so , by the plentiful performance of the condition , gain worldly wealth and glory to themselves . Mean time , they would reserve their hearts , ( which Satan , not knowing the secrets thereof , could not discover ) to God alone ; yea , send up an ejaculation to Him , in the midst of their corporal prostration to Satan . But God is a jealous God , and will not thus be abused . Should a wife , being found in the wanton embraces of another , pretend for her self , that still her heart was loyal to her husband , He should be as very a fool to believe it , as she an impudent harlot to affirm it . Assure your selves , the wise God of heaven will not be abused by such vain palliations : nay , him onely shalt thou serve : To confute such , who introduce a Mongrel-medly-Religion ; as the Colonies substituted in the room of the ten tribes carried away into captivity , 2 King. 17. And a seeming-contradiction ( but easily reconciled ) is remarkable in three verses . Vers. 32. They feared the Lord . Vers. 33. They feared the Lord , and served their own gods . Vers. 34. They fear not the Lord . All is easily reconciled . They feared the Lord SEEMINGLY : but because they feared him IOYNTLY with their Idols● they feared him not TRUELY , nor ACCEPTABLY . Such are they who serve God and Venus , their Wantonness ; God , and Bacchus , their Drunkenness ; God , and Ceres , their Gluttony ; God , and Mars , their furious Revenge ; God , and Mercury , their Fraudulent and Deceitful dealing . Secondly , It confutes the practice of Saint-worship amongst the Papists , so derogatory to the glory of God . Nor let them hope to evade , by coining the Distinction , ( which with a broken cistern , Jer. 2.13 . will not hold water ) that God is onely to be worshipped with the worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but Saints may be worshipped with the worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . As if where God saith , Thou shalt not steal , man should plead , Indeed I may not take away my neighbours goods by way of stealing ; but I may take them away by way of lurching , or filching . But God , though he be in fact mocked , is not in fine mocked ; ( though men multiply distinctions till their Fancies be weary , calling the same sin by different names ) but will avenge himself on such as abuse him by their vain Inventions . Again , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to unbyassed judgements , doth in the natural notion of the word , import more lowe , submiss , and servile adoration , then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it self ; and in Scripture is given to God himself . Thus S. Iames , Chap. 1.1 . stileth himself {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The servant of Iesus Christ . And although Saint Paul , ( to note that by the way ) Gal. 1.19 . entitles him , for the more outward honour , Iames the brother of the Lord ; yet the humble Apostle ( being to speak of himself ) waves all carnal relation to Christ , and onely calleth himself {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The servant of Iesus , as a title of highest spiritual honour , and which speaketh his lowest service unto our Saviour ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the criticism thereof , being appropriate to our God alone . Lastly , though the Learned Papists may plead for themselves , that they serve the Saint in the Image , and God in the Saint ; yet it is to be feared , that the Ordinary people terminate their Worship in the very Image it self . CHRIST'S Third Temptation to IDOLATRY . SERMON XII . MATTH. 4.11 . Then the devil leaveth him ▪ and behold , angels came and ministred unto him . WE may observe in the words , Purgatory , Hell , Earth , and Heaven . 1. Purgatory : But not in the modern sense of the Papists , for a Purgatory to come ; but one past already , in the word Then ; that is , after Christ had been sifted , and fanned , and tried , and purged ; coming off with his own honour , and his enemies confusion . 2. Hell , the devil . 3. Earth ; so may I safely term the humanity of our Saviour . 4. Heaven , the Angels , those celestial spirits , which , upon Satans dep●rture , ministred unto him . How came Satan now to leave our Saviour , rather then before ? As if his last answer was more effectual then his former . Twice before , he had refused the profer , and refuted the reasons of the devil ; and now he did no more . First , negatively . It is not to be attributed to any latent operation , or mystical efficacie of the number of Three , as if the third resistance drave the devil away ( thrice crossing , thrice sprinkling of water , &c. folly , with Papists , to fix any force either in the thing , or the triplication thereof ) or as if Satan would tempt us onely three times , who will do it more then thirty times three . But Satan left him , First , Because he ( who long had look'd for that which he was loath to finde , viz. whether Christ was the Son of God ) was now , to his great sorrow , sufficiently satisfied in the affirmative , that he was so ; and therefore desisted from farther inquiry therein . It is observable , how much Satans knowledge was ( I will not say bettered , but ) increased in one Chapter ( Mark 1 ) within the compass of eleven verses . For , verse 13. he tempted Christ , namely , to try whether he was the Son of God ; and verse 24. he confesseth him : I know thee ( with deare-bought knowledge , to his owne confusion ) who thou art , the holy One of God . Secondly , Satan could not go higher , and therefore he would not go lower in his Temptations . Ecquid aliquid altius ? Was there any act worse then Idolatry ; or greater temptation thereunto , then the wealth and glory of the whole world ? It stood not with the state of Satans malice , to present our Saviour after this , with some petty allurement to a puny sin , and therefore he thought fittest for the present to desist . Thirdly , Satan went away , to save his credit , being on the matter driven away . Christ spake , Get thee hence , as a Commander with authority ; and his words were ( for the time ) a Mittimus to dispach the Devil out of that place ; who , beholding Christ his holy anger , now raised up to an height , presently with shame sneaked and slunk away . The Devil leaveth him . Holy Indignation is an excellent exorcism to drive Satan away . The surest way to fright the fiercest Lion , ( that of the crowing of a Cock , being denied by many , doubted of by most ) is by shaking of a fire-brand before his face . Satan , that Lion , feares the flame of holy and heavenly anger ( such as here sparkled out in our Saviour ) so that the climat grew too hot for him ; he could dwel no longer therein . But we must be sure , that ours be holy Indignation , otherwise the strange fire , of common and carnal anger , doth allure , not affright the Devil ; yea the light thereof giveth him aim the more steddily to direct his temptations at our souls . Yea when his fiery darts meet with our fiery passions ▪ oh how unquenchable ( without Gods mercy ) is the combustion ! Now Saint Matthew saith absolutely , The devil leaveth him ; but Saint Luke giveth us the Limitation thereof ; he departeth from him , for a SEASON . And seeing departing , and coming are relative termes ; we finde Satan afterwards re-assaulting our Saviour , Iohn 14.30 . The Prince of this world cometh , and hath nothing in me . Whence Learn , Satan though he leaveth us , will never leave us , till life leaveth us . Of the three grand enemies of our soul , One beginneth long before the other two , but all end and expire with us , at the same instant . The flesh starteth first , not onely from our birth , but being and conception : Psal. 51.5 . Behold , I was born in inquity , and in sin hath my Mother conceived me . The World and the Devil come after , namely when a child ( sooner or later according to his capacity ) is able , with the consent of his reason and will , to commit an actual sin . But all three determine in and at the same moment , namely just at the time of our death : till then , be sure Satan will not leave thee . Yet let none be disheartned at Satans never leaving to tempt them , but , in a comfortable opposition thereunto , let them consider that Gods protection will never finally leave to preserve them . Indeed , for some time ( especially to the apprehension of a wounded conscience ) he deserteth his servants , who complain with Christ , My God , my God , why hast thou forsaken me ? Yet we have the certain promise of constant assistance ; which he will infallibly perform : Heb. 13.5 . I will never LEAVE thee , nor forsake thee . Here under favour , I conceive that though our Saviour was afterwards often tempted with the Devil , yet the notion and nature of his future , much differed from his former temptations . His former were chiefly for Satans information , and the other were onely for Christs vexation ; the former partly to try , the later solely to trouble our Saviour ; the Devil then knowing full well , that he was the Son of God . And Angels . Solitary Men ( such as Christ in the wilderness ) have alwaies the company of Angels or Devils . Three things are herein observable . First , Mans soul ( chiefly when alone ) admits of no vacuitie : Anima Plena . The avoidance of one , is alwaies the Induction of another incumbent . Secondly , it is impossible that good and bad Angels should be reconciled at the same time , in the same subject . 2 Cor. 6.14 . For what agreement is there betwixt light and darkne●s ? Those Stars of sweet light , and the Star Wormwood , Revel. 8.11 . are of so opposite Horizons , the elevation of the one , necessitates the depression of the other . Thirdly , the intrant of the Angels is in the very instant after the Exit of Satan ; and so reciprocally , when Satans sets , then Angels arise . Thus in Saul , 1 Sam. 16.14 . The Spirit of the Lord departed from him , and an evil spirit from the Lord troubled him . And as , Gen. 27.30 . Iacob was scarce gone out from the presence of Isaac his Father , when Esau his brother came in ▪ so , plain , and pious , and profitable thoughts are no sooner departed our solitary souls , but presently rough , hairy , cru●l , wild , and wicked cogitations succeed in their room . Seeing melancholy persons will have some ( and it is to be fea●ed bad ) company , let them avoid loneness , and associate themselves with such as are godly and religious . Ministred unto him . Angels on all occasions were very officious in their attendance on Christ . First , at his conception , Luke 1.26 . An Angel , Gabriel by name , first brought the blessed tidings thereof . Secondly , After his birth Angels , Luke 2.10 . both celebrated the same with their singing , and imparted to shepherds the first intelligence thereof . Thirdly , In his Infancie , Mat. 2.19 . An Angel gave notice to Ioseph of Herods death , and that now Christ might safely return into his own Country . Fourthly , In his Temptation , here in my text . Fifthly , At his Passion , when his Agony began in the Garden , Luke 22.43 . There appeared an Angel unto him from Heaven , strengthning him . Some will say , Seeing it is the general opinion of Divines that the blessed elect Angels are established and strengthned in Christ , how cometh one of them to strengthen Christ at this time ? But let such know , it was the humane nature of Christ , ( which is less and lower then the Angelical ) which here received strengthning from him . Besides , the Angel being then in a calm , and Christ in the Tempest of an Agony , no wonder if a meaner might minister comfort and support to one otherwise and at other times far his superiour . Sixthly , At his Resurrection , Mat. 28.2 . when an Augel ( which rolled away the stone from the Grave ) attested the same . Lastly , after his Ascention , Act. 1. 10. when two Angels declared the manner of his returne unto Judgement . Nor is this Angelical attendance confined to Christ alone , but extended also to all Christians in some degree , as * formerly we have largely declared , and here intend no repetition thereof ; where also we have proved , that in compensation of their service ( though other civilities be due to Angels ) no worship may lawfully be tendered unto them . What then is the reason of the inequality of Angels demeanour in Scripture , that though sometimes they refuse adoration , as Iudges 13.16 . Rev. 19.10 , 22 , 9. otherwhiles they accept thereof , as may appear by Abraham's so solemn praying unto an Angel , Gen. 18.23 . for the sparing of Sodom ? We may observe that those three Angels mentioned in that Chapter , appeared in three distinct capacities or representations . First , They are all three called MEN , Gen. 18.2 . Three MEN stood by him ; because they took on them the shape and Bodies of men . Secondly , two of them are termed ANGELS , Gen. 19. & all three promiscuously , Heb. 13.2 . so called ) because of their beauty and lustre , power and strength , surpassing Humanity wherein they did appear . Thirdly , one of them Abraham stileth my Lord , JEHOVAH ( who alone , staied behind , whilst the other two , as his servants , were sent to S●dom ) and termeth him , Gen. 18.25 . The Iudge of all the earth . To him onely ( as not a meer Angel of God , but the very Angel-God ) is Abrahams adoration tendered , and therefore it maketh nothing for the Popish worship of common and created Angels . Conclusion . BEeing now for some time to take my leave of this Auditory , and having the seasonable mention of the Ministration of Angels in my Text ; I know how , if one of the Romish perswasion were in my place , he would particularly consigne you to the tutellage of such Guardian angels which he conceiveth most proper for your several professions . For instance ; Are there any martial men that hear me to day ? such he would bequeath at this his departure , to the Military angel , Exod. 33.2 . And I will send my Angel before thee , &c. namely , the same who drave out the seven Nations of Canaan , before the face of the Israelites . Are there any here , which trade in Merchandize on the Seas ? such would he commend to the protection of the Angel of the waters , Rev. 16.5 . to preserve them and their estates . Are there any here , who stand on their preferment , as we terme it , I mean single persons who in due time intend marriage ? such he would commit to the guard of the Matrimonial Angel , Gen. 24.7 . He shall send his Angel before thee , the same which provided a gratious wife for Isaac . But to avoid all exception , shun all shadow of Superstition , and to be best assured of protection , I commend all qualities and conditions of People , to the Tuition of the God of these Angels ; Taking my farwell of this Auditory with the words of Saint Paul to the Ephesians , Act. 20.32 . And now brethren , I commend you to God , and to the word of his grace , which is able to build you up , and to give you an inheritance amongst all them that are sanctified . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A40659e-130 Gen. 53.11 . Notes for div A40659e-650 Acts 13.36 . Gen. 6.9 . * Pag. 103 Notes for div A40659e-1350 * Luk. 4.2 . Doct ▪ Doct. Object . Answ. The Doctrine . Use . Doct. Quest . Answ. Object . Answ. Quest . Answ. Notes for div A40659e-3080 Quest . Answ. Doct. Doct. Notes for div A40659e-4600 Quest . Answ. Quest . Answ. Quest . Answ. Doct. Use . Doct. Doct. Doct. Doct. Use . * Lord Bacon in his Natural History . Notes for div A40659e-6540 Doct. * Tim. 1.2 . * Not S. Augustine the ●●mous Fa●h●r , and Bishop of●ippo ; but ● later Monk . * Flores ●ancto●●m . Quest . Answ. Doct. * Eph. 6.16 Use . Doct. * Pag. 466. * M. Fox his Martyrs . * Melchior Adamus in his Life . M. Dyke in his Comment on this text . Notes for div A40659e-8420 Doct. James 4.7 . Object . Use . Quest . Quest . Answ. Quest . Answ. Doct. Psal. 31.8 . Notes for div A40659e-10400 Doct. Doct. 1. Use . Doct. 2. Quest . Answ. Use 1. Use 2. Notes for div A40659e-12430 Doct. 1. Object . Answ. Quest . Answ. Doct. 2. Doct. 3. Notes for div A40659e-14420 Doct. 1. Doct. 2. Doct. 3. Use . Doct. 4. Use . Doct. 5. * Matth. 10.19 . Use . Doct. 6. Doct. 7. Notes for div A40659e-17080 Quest . Answ. Doct. Use . Object . Answ. Doct. Use . Doct. Object . Answ. Notes for div A40659e-20100 Quest . Answ. Doct. 1. Quest . Answ. Object . Answ. Object . Quest . Doct 2. Doct. 3. Henry Huntington . Use . Doct. 4. Quest . Answ. Notes for div A40659e-22410 Doct. Object . Solut. Doct. Doct. Object . Answ. Doct. Use . Doct. Use . Notes for div A40659e-25400 Quest . Answ. Doct. Doct. Doct. Use . Doct. * Page 99. Quest . Answ. 
A41562	----	Christianity vindicated, or, The fundamental truths of the Gospel concerning the person of Christ and redemption through faith in him maintained against the cavils and groundless exceptions of Andrew Robeson and George Keith, Gawen Lawrie and George White-head, who are called by the name Quakers : being a reply to a book published by these men in opposition unto a book intituled A testimony to the true saviour / by Robert Gordon. Gordon, Robert, fl. 1669-1675. 1671 Approx. 148 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A41562 Wing G1290 ESTC R26773 09538427 ocm 09538427 43551 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41562) Transcribed from: (Early English Books Online ; image set 43551) Images scanned from microfilm: (Early English books, 1641-1700 ; 1331:44) Christianity vindicated, or, The fundamental truths of the Gospel concerning the person of Christ and redemption through faith in him maintained against the cavils and groundless exceptions of Andrew Robeson and George Keith, Gawen Lawrie and George White-head, who are called by the name Quakers : being a reply to a book published by these men in opposition unto a book intituled A testimony to the true saviour / by Robert Gordon. Gordon, Robert, fl. 1669-1675. [3], 48 p. Printed for Robert Boulter, London : 1671. 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Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Christianity Vindicated : OR , The Fundamental Truths of the Gospel concerning the Person of Christ , and Redemption through Faith in Him , maintained , AGAINST The Cavils and Groundless Exceptions of Andrew Robeson , and George Keith , Gawen Lawrie , and George White-head , Who are called by the Name of Quakers . BEING A Reply to a Book published by these Men in Opposition unto a Book , Intituled , A Testimony to the true Saviour . By ROBERT GORDON , Author of the said Testimony . 1 Tim. 4. 1 , 2. But the Spirit speaketh expresly , that in the latter times some shall depart from the Faith , giving heed to seducing spirits — speaking lyes in hypocricie . — 1 John 4. 1. 3. Believe not every spirit — for — every spirit that confesseth not , that Jesus Christ is come in the flesh , is not of God. — 1 John 2. 22. Who is a Lyer ? But he that denyeth that Jesus is the Christ , he is the Antichrist . John 20. 31. But these things are written , that ye might believe , that Jesus is the Christ , the Son of God , and that believing ye might have life through him . LONDON , Printed for Robert Boulter , at the Turks-head in Cornhill , near the Royal Exchange . 1671. THE PREFACE TO THE Christian Reader . HAving lately published a Book , intituled , A Testimony to the true Saviour ; the tendency whereof was , to bear witness in these latter and dangerous times , ( as concurring with , and consenting unto the voices of all the Prophets and Apostles in the dayes of old ) To the man Christ Jesus of Nazareth , as the Lords Christ , and our only Saviour ; And unto reconciliation , justification and redemption , as already in being in him , purchased , compleated and perfected with God for sinners , by the price of his whole , intire and perfect obedience to his Fathers will in his crueified body without us ; to be made effectual by the workings and operations of his Spirit in all such , who through faith in him receive that attonement : And hence rejecting the errours which tend to the darkening or denying of those blessed truths , so plainly testified unto in the holy Scriptures , among whomsoever they were lodged without reflection upon any persons or people whatsoever . The great opposition and contradiction raised against this my Testimony , and the reproach thrown upon me because of it , fully satisfies me , that a publick Testifying unto those truths was and is both seasonable and necessary . A faithful account of the exceptions brought by these Four Men against this Doctrine of Christianity , and therewith of the Principles of truth testified unto in the holy Scriptures by the Prophets and Apostles , whereby may be seen their agreement or difference with each other , is the matter in this following Discourse ; where I do invite the Reader to be no farther concerned , then as be is a Christian . If their Book in answer to my said Testimony , intituled by them , The light of truth triumphing hath or shall come to thy view , judge not of it by its fair title ; the nature of things doth not alwayes answer the names or inscriptions put upon them ; Hereticks of old have named themselves Orthodox ; there is nothing more common then for men to adora errours with the robes of truth , and to deform truth with the rags of errours : Therefore I would not have thee judge the better of these mens Doctrine , because they have named it , Light of truth triumphing ; Or the worse of what is asserted in my late Testimony , because of the black mark of darkness , ignorance , errour and envy , they have branded it with . Wonder not that in these last times even Christianity it self in its very foundation ( the Person of our Lord Jesus , who is that Rock upon whom it is built , and faith in him as being the Son of Man now bodily glorified without us ) is struck at and denied ; and that among us in these Nations , where so many years He as Saviour , and faith in him for Salvation , hath been openly owned and professed : Which as it may be looked-upon as a just rebuke from the Lord against such among us , who having long professed him in words , yet have and do deny him in their conversations : So it is also no less then what was plainly foretold by the Holy Apostles to come to pass in the last times , to wit , that some should depart from the faith , even denying the Lord that bought them ; and that many should follow their pernicious waies . And although these men who have thus appeared against my Testimony to the true Saviour , are called by the name of Quakers , as reckoning themselves of that Sect or Company , yet let it not be so looked upon , as if there were not many among those people , who ( not knowing these depths of Satan as they speak ) are not in their understandings intangled in these errours ; and therefore every one being to give an account for himself of his own faith , we are in charity no farther to determine upon persons among that people , as carried away in this Apostacy from the faith as it was once delivered to the Saints , then as they acknowledge and own it to be so , each for himself : But that there are some pretending to be Teachers among them , and some others also , making a fair shew , under the disguise of the names of Light and power within , thereby bringing in damnable errours to pervert the faith of some , is too too manifest ; among whom these Four Men have numbred themselves , by this their voluntary opposition they have raised of their own accord against the plain truth , left to us upon record by the Prophets and Apostles , and Testified unto by me ; Against whom I own no other opposition , then in and by the Spirit and Doctrine of Truth to stop the mouthes of these and such gain-sayers . Not any delight I have in re-joynders of this kind , hath led me thus forth to take notice of these mens exceptions against the truth ; But their wresting and misapplying the words of the Holy Men of Old recorded in the Scriptures , and jumbling the truths distinctly testified unto in them , thereby among simple people to deface and darken the truth published by the Apostles , and asserted by me , by forcing them to appear as a heap of confusion and contradiction , and there openly charging me as smiting in the dark , and as it were daring me to speak more particularly , hath forced and constrained m● , for the very Truths sake , to this reply ; & therein to name the very books wherein and by whom these errours are asserted as truth ; that I might vindicate my Testimony to the blessed mystery of Christ crucified ; against these , and such opposers , so far as they appear against that mystery testifyed unto , in it ; And that by removing all their exceptions against the truth , I might in my measure assert and justifie the blessed harmony which is betwixt the perfect redemption that is already finished in Christ Jesus for us ; and the revelation of Him in us , against unbelievers in this age ; who judging of this mystery by the reason of man , cry out , Confusion , contradiction , how can these things be so ? And that such who through these and such mens fair , and high pretences ( who are really mighty to deceive ) are apt to be turned aside from the truth as it is in Jesus , might discern this mystery of iniquity in its root and tendency , so far differing from , and contrary unto the Doctrine of the Prophets and Apostles . After perusal of this following discourse , judge impartially between me and these men according to the Scriptures of truth , and that doctrine , theirs or mine , which is most agreeable thereunto , let it be received , and let the other for ever be rejected . And so farewell . R. G. ANDREW ROBESON . I Begin with thee as being the first man I meet with of this four-fold combination against a plain Testimony to the true Saviour ; and thou enters upon this work , as if through high swelling words , thou couldest at the very first dash overthrow the whole bost of Israel , to wit , the voices of all the Propbets and Apostles in this matter ; and being thus puffed up with thy aiery notions , and drunk with the conceit of thy own abilities , thou reckons another as bewildred and reeling , who stands upon that rock against which the powers of darkness cannot prevail , and thou in vain kicks . The first thing I take notice of , is , that thou chargest me as fighting against the light of truth ; and afterward that my words speaking of Christ as having the iniquities of us all in his own body upon the tree , verge nigh to blasphemy ; and that in effect I make Christ as spiritually within us an allegory ; all which I only mention to let the impartial . Reader see how forward thou art to cavil , and what little reason thou hast for it , from my words . The next thing I mark , is this , thou tellest me , — that I seem to take it for granted , that the Quakers deny that body that suffered at Jerusalem — But I do require thee to point to me in what page of my Book , thou couldest find any ground to fasten this charge upon me , having not so much as mentioned that people in all my Book : But thou having forged this , thou strengthens it with another of its own kind , saying of me — That I labour to prove the existence of that body in the day of its service ; — a matter not so much as intended by me ; but supposing that as a truth already received , I asserted in the express words of the Apostle , that Jesus Christ of Nazareth , a man approved of God among the people was , and now is the true Christ and our only Saviour : and hence I rejected that Doctrine among whomsoever it was lodged , as another then that already delivered by the Apostles , to wit , that he [ the God-head only ] that was manifest in that body of flesh is he , the true and only Christ , and the light in every man that comes into the world , as it is manifest in every man , is he the same Christ , and so as in him , so in every man ; GOD MANIFEST IN THE FLESH : Thus while thou pretends to be astonished , to find me ( as thou saiest ) cudgelling down my own shadow , thou thy self art not ashamed to be found plainly so doing , even then when thou dost forge it against me . And next as if thou were got off with flying Colours , — thou dares me and all men upon earth to prove that ever the Quakers denied the existence of that body in the day of its service : — My soul hates this deceitful shifting the matter in Question ; It is very like that you do believe that there was such a man , who ( as Histories mention ) suffered death at Jerusalem about sixteen hundred years agoe , and so do the Turks and Jewes ; yet seeing thou puts me to it , let me ask thee this question , What means these and such like words from among you concerning that body ? — how can we tell there was ever such a man , we were not then living , we have nothing but our faith for it ? — Mark the tendencie of those words ; however hadst thou dared me to prove , that the now-present , glorified existence of that bodie that suffered at Jerusalem is denied by some Teachers , yea , even among that people : then I could have told thee ( and it is commonly delivered as truth among you ) that they have asserted , that Christ hath no other body then his Church what a ▪ Monster , one head and two bodies : nay , look over the exceptions of thy partner G. L. against my Testimony , and thou wilt there find him plainly ▪ confessing this thing , asserting that it is contrary to the Scriptures , to say of the child born according to the flesh , ( to wit , Jesus Christ the Son of Mary , whom old Simeon had in his arms ] there should be no end of his Government , for he suffered death : so that according to this doctrine , the death of the man Christ Jesus , who was born of Mary , called the Son of man , hath put an end to his Government , and thence to his now present , glorified , bodily existence ; though our Lord himself said of himself , even since his being ascended and glorified , I am Jesus of Nazareth ; plainly affirming the now present existence of Jesus of Nazareth , the Son of man ; according to that which he foretold of himself , Matth. 24. 30. And they shall see the Son of man coming in the clouds of Heaven with power and great glory . Next thou expressest thy self to me in these words , — I take notice of thy acknowledgment , that the manifestation of God in the flesh of Christ was that whereby way might be opened for the ministration of the other mystery , Christ within us , separating them , and making the one subservient to the other ; and yet after runs against it in the whole Scope of thy work . — I answer , I have not otherwise spoken of these two Gospel-mysteries then as they are testified unto in the holy Scriptures ; so that I have not divided them , but declared of them all along my Book , as joyntly concurring together as necessary to us , yet in their order ; not confusedly jumbling them together , or making the Gospel-distinction of them appear as opposites , and so as contradictory to each other ; as doth thy partner G. W. But I have distinguished them according to the order and method of the Gospel , the first as wrought in Christ our Head for us , the last as to be wrought by Christ in us ; the first as the ground and cause , the second as the consequence and effect ; the first as in the one crucified body of Christ , finished and perfected at once , by that one attonement and propitiatory Sacrifice once offered for sins without the gates of Jerusalem , the second as in our bodies , or in us , who through faith in him receive that attonement , so daily doing , and in many bodies till mortalitie be swallowed up of life : And that this is the scope and tendencie of my Book is sufficiently manifest , only thou hast a mind to pick a quarrel where there is no just ground . In the latter end of the 1. Page , thou brings in some of my words , torn from the sentence they relate to , and then thou tells me , that it is contrary to the Scriptures , and to my self within a few lines ; and thus hath thy partners also dealt with me : For clearing whereof , I refer the Reader to my own words in those places of my Book where they are mentioned , as too long here to be repeated : And to you as brethren in this iniquity , I say , might not such as your selves deal so with the Scriptures of Truth with the like out-cry ; and if so , could it be reckoned less then a piece of deceit , and it is the same in you to deal so with my words : And I leave it with the impartial Reader to be considered , whether it be equal dealing among men , that while G. W. in the 13. Page of his Part chargeth it upon me , as injurious , disingenious , and false in not giving a true account of the Principles of the Quakers , which I undertook not , and therefore I did not so much as mention that people ; that even in that same Book these men should deal so with my words , in not giving a true account of what they plainly express , though they have of their own accord taken it upon themselves to answer it : But what answer can rationally be expected from these men , who have not been so honest as to represent faithfully what I really and plainly published in that Testimony ? The next thing I observe , is , where thou clamours after this manner ; — what ! Christ a propitiation for the sins of the whole world , past , present , and to come , and yet a generation pleading faith in it , and not sheltered from the wrath of the Father thereby ; what incongruous work is this ? — I answer , the one propitiatory sacrifice of the body of Christ ; is not the less sufficient in it self , to have been a propitiation for the sins of the whole world ; and so to have sheltered even all mankind from the wrath of the Father ; Gods love , and this great propitiation set forth by him , was large enough even for this though it prove not so to unbelievers and hypocrites . The Apostle spoke truth , 1 John 2. 2. of Jesus Christ the righteous , he is a propitiation for the sins of the whole world ; and our Lord also spoke truth of himself , John 3. 36. He that believes not the wrath of the Father abides on him ; and in effect I have expressed no more then what those Scriptures holds forth . Hence I say , who but one like thy self , who dares even call the Scriptures themselves contradictory , durst thus boldly reckon this doctrine of Christ and his Apostle incongruous ? In the end of the 2 : Page , repeating some of my words , thou tels me ▪ — there is a supposition and question of thy own forming , and then presently thou concludes it a doctrine of some others ; and then thou adds , it is a smiting of the Quakers in the dark : — I answer , I did not assert that supposition and question to be a doctrine maintained by some others ; but I proposed them as necessary consequences of a Doctrine a little before mentioned in that part of my Book ; to wit , of that doctrine which asserts , — that redemption is not of sinners that delight in sin , but of a light or seed within , to be raised and redeemed within ▪ to which the promise of redemption is ; which seed is the seed of Abraham to whom the promise is , which Jesus Christ takes upon him after the flesh : — A Doctrine mentioned in a Book , often printed and published by and among you , called , Love to the Lost , pa. 46. 47 , 48. But that which thou dares not meddle with , lest thy speech should bewray thee ; now I offer it to the understanding Reader , whether this question may not pertinently be proposed to the maintainters of that Doctrine . — Is the Seed or Christ within , so under condemnation and the Curse , that he needs to be redeemed therefrom ? and if this Seed or Christ be not saved in every man , doth it remain in some for ever under condemnation ? Thy Partner G. K. in the 16. Page , answers thus , — We say indeed that the Seed suffers under fin , and is to be raised from under it ; yet the soul , yea , and the whole man is also to be saved within ; but the seed is not for ever under condemnation ; for though for a time it suffers , yet in the time appointed of God , it is raised up in all , yea , in the most ungodly to minister in them wrath without mercy . — This Doctrine G. K. asserts , but it agreeth not with the Scriptures , speaking thus , That Christ died for sinners , the whole need not the Physitian but the sick ; for a good man one may even dare to die , but Christ died for the ungodly ; By what Scripture can he prove that Christ died for a seed in man , which needed redemption , which seed is Christ in every man , and that Christ suffers under sin in every man , and is to be raised from under it ? for if so , he came to redeem himself in every man , who never consented to sin ; so not the man , the sinner that was under condemnation and the curse , and delighted in sin : But consider the words of Isay , Isa . 53. 6. We all like sheep have gone astray , we have turned every one to his own way , and the Lord hath laid upon him the iniquity of us all ; and this Peter testifieth , 1. Ep. 2. 24. He who did no sin , his own self bare our sins in his own body on the Tree ; how expresly doth these Scriptures refute that assertion of G. K. neither can he show any Scripture to prove that the man Jesus Christ doth bear our sins , but as he did bear them in his crucified body when he suffered for us , the just for the unjust ; of which I shall write more fully in answer to G. K. his part . And whereas he saith , The Seed is raised in the most ungodly in Gods appointed time , to minister wrath in them without mercy ; he should have expressed himself whether he understands by ungodly , men and women ; and whether this Seed , which he calls Christ , or this ministration of wrath raised in them without mercy , be after their bodily death ? for if so , the worm in Devils and damned persons that never dieth , is Christ in them ; G. K. should prove this confused Doctrine of his , by the Scriptures , or keep it to himself . And since he saith , the Soul is also to be saved within , and the whole man ; what an imperfect account doth he express in this matter ? as if the full and compleat redemption and salvation purchased by Christ , and in hope waited for by believers , were only a salvation or a being saved from sin within ; wherein he is reproved by the Apostle , Rom. 8. 23. We have the first fruits of the spirit , waiting for the redemption of our body ; we are saved by hope ; we do wait in patience for it : yet these Saints thus waiting for the redemption hoped for , already witnessed in measure a being saved from sin within : And for him to say the soul is to be saved , how doth it agree with the Doctrine published by G. F. in a Book , Intituled , The great mystery of the great Whore ? speaking thus , p. 29. 68. 90. and 258. of the soul , which is part of man as he is a man , nothing else in man , being called his soul , but what is a part of him , — that , It is infinite in it self , more then all the world , a part of God , of his being , and so divine , without beginning and ending , coming from God , and returning to God again ; the power of God , and God doth not change , nor his Spirit , nor the Soul ; God doth not change in his being , neither doth that which cometh from him : — Doth a part of God infinite in it self , without beginning , that changeth not , need to be saved ? And if the soul be such as is here expressed , then the end of such mens exhortations and preachings cannot be to gather souls to God ; because being a part of God , without beginning , that changeth not , it could never , nor can never be separate from God ; and so contrary to that of the Apostles , the end of whose Ministry , was to beget men and women into the faith , and hope of the resurrection of the dead , That at the appearing of Jesus Christ , they might receive the end of their faith , even the salvation of their souls 1 Pet. 1. 9. As for thy charge of siniting the Quakers in the dark ; I answer , if their own consciences accuse them not , neither do I ; only such Preachers as this ( G. K. ) doth impose upon them such doctrine ; how far they do receive it , it doth concern them not a little seriously to consider . In the conclusion thou tells me , — That if others had not set my work before me , thou might'st have found in thy heart to have dealt with my Book throughout . — And what thou wouldst have brought forth is sufficiently manifest by the little thou hast published ; and really if a man may judge of a work by the introduction thereunto , thou hast given the Reader a true account of the following Work brought forth by thy Partners ; who also have produced a piece of work sutable to thy Introduction ; wherein thou hast made thy self manifest , as smiting against the true Saviour , the Man Christ Jesus , and redemption through faith in him , Testified unto by me ; a work too heavy for thee , though rashly undertaken by thee , against thy old acquaintance R. G. GEORGE KEITH . THou art the next Man I meet with opposing my Testimony ; and thou pretends in words much higher then the rest , telling me , That thou finds somewhat in thee from the Lord to answer me in love to my soul : — But re-examine thy self ; didst thou ever to this very day in word or writing ( though thou wast in the same town with me ) communicate this to me ? nay verily ; It is true I saw this answer of thine another way then through thee ; thou hast therefore either never received any thing from the Lord to answer me in love to my soul , ( and it is but the product of thy own deceived mind fathered upon the Lord , as the manner is too too often among you ) or else thou hast proved rebellious and unfaithful to him that sent thee , and most uncharitable to my soul in never delivering it . In the Title thou tells me that I have disingeniously represented the Quakers and their Principles , and so faith thy Partner G. W. But I say again , if their consciences accuse them not , neither have I , who have not so much as mentioned them ; and truly I do not find such a plain consistency in those Principles published as theirs by their Teachers , or such an unanimous reception of them by every person among them , as that I could have undertaken to represent them as the principles of every one among that people : But you are herein like those Lawyers , who when the Lord reproved the Pharisees , said unto him , Master , thus saying , thou reproachest us also ; and thus it is with you : Errours lodged among Turks , Jews , Arrians , Papists , Socinians and Ranters cannot be reproved by a Testimony to the Truth , as recorded in the Holy Scriptures ; But necessarily the out-cry must be with you , In so saying thou chiefly means the Quakers ; as if mainly concerned therein , though they are not so much as mentioned . In the beginning of thy work thou speaks thus to me , — the youngest child of truth may see thy weakness and confusion ; — What an inconsistency is there between thy words and this work , published by you Four against my Testimony ? why was there such a stir raised about it ? why was it not left in its own simple weakness , without being branded with nick-names of their nature who so named it ? and why have so many of you joyned together ( as if it were for your very lives ) against it , yea , and forcing it to speak what it intended not ? And that not by the youngest among you ; But even by G. W. himself , reputed the Second among your Ministry ; and no he alone , but assisted by the Quick-witted , A. R. the Learned , G. K. and the Wise , G. L. In the 5. page , thou expressest thy self in these words , — Though Redemption is wrought within by the Spirit of Christ , yet not without respect to Christ even as outwardly born and crucified : — Here I take notice of thy slighting that great work of mans Redemption as already purchased by Christ for sinners , by that one sacrifice of his crucified-body once offered for sins ; to be made effectual in all such as receive that attonement by the operations of his Spirit within , through faith in Him the Attoner ; Speaking first of a Redemdtion wrought in us by the Spirit , as if that were the cause and foundation thereof ; only adding as something in order thereunto , yet not without respect to Christ as outwardly born : And this is the Doctrine of thy Partner G. W. in the 9. page of his part in these words , — See Reader how erroneously he hath excluded the works of God and Christ from within , as to ransoming and freeing man from sin , and making him righteous ; so bringing him into unity and friendship with God ; which is the true sense of redemption , justification and reconciliation , which are not obtained without the operation of the Spirit of holiness within : ( though Christs Testimony sufferings and example had a tendency thereunto ) And R. G. would impose on people a faith concerning a redemption , reconciliation and justification , as being all finished , wrought or purchased without them , without respect to any work wrought or to be wrought within them by any light or spirit whatsoever — That I exclude the operations of the spirit of holiness within , from being necessary for bringing the believer into union and friendship with God , is falsly charged upon me ; yea , had not passion blinded this man , he might have read in my Testimony , that I asserted the necessity thereof in order thereunto : But that the operations of the spirit of holiness in us , are the attonement , the propitiatory sacrifice , as the ransome , price or cause of our redemption , and that to be the true sense of redemption , that I deny ; And this man by affirming it , plainly contradicts the Scriptures , speaking thus of our Lord , and the propitiatory sacrifice of his crucified body , That he slew the enmity in himself so making peace , that God reconciled us to himself through the death of his Son , while we were yet enemies , so no qualification wrought in us by any spirit whatsoever in order to the perfecting of the purchase of a redemption , and paying the ransome for sinners : Hence not I , who only Testified to the Truth of the Apostles express Doctrine ; But this man is more truly and properly an imposer of this his unscriptural Doctrine ; especially being a Teacher of a people , to whom it is not allowed to question , examine or dissent from the Doctrine delivered to them by the ancient friends of the Ministry : But to these men I say , that the works wrought for us by Christ in his crucified body , is the first Mystery , the foundation of all our mercies , the ground of the possibility of having any works wrought in us by the Spirit of God , tending to our being made like unto him : yea , had not our Lord finished the work the Father gave him to do , when he set him forth as a propitiation for the sins of the whole world , and had he not triamphed over all things that were against us for us , and had he not obtained eternal redemption for us by the price of his blood , we had not witnessed the benefit thereof by receiving that attonement through faith in him ; if he had not died ( not for himself , but ) for our-sins , and risen for our justification , we had died in our sins , and remained in death for ever ; the works wrought in us who believe , being but the consequence and effect of what he did for us , even when sinners , before we believed ; He loved us first , he saw us in our blood , and said onto us , live , and it was a time of love ; he died for us while we were yet sinners , and reconciled us to God , while we were enemies : And this Doctrine doth not invalidate the inward operations of God within us , neither is it the Devils or his Agents instrument , to exclude the inward works of Christ , as if not necessary to us , thereby to make us partakers of his Divine Nature , and give us fellowship with the Son of God ; as G. W. in his last words of his part would make people believe ; But it is the very Doctrine of the Apostles , thus Testifying of Christ , That he slew the enmity in himself , so making peace ; who having finished the work the Father sent him to do , by purchasing and perfecting Redemption und Reconciliation with God for sinners , by the ransome of himself ; and being ascended and glorified , sent forth his Ambassadours , intreating men to be reconciled to God ; That in all Ages and Generations such as through faith in him receive that attonement might witness what the Apostle testifieth of the Corinthians , 1 Cor. 6. 11. in these words , But ye are washed but ye are sanctified , but ye are justified , in the name of the Lord Jesus , and by the Spirit of our God ; a place of Scripture mentioned by G. W. in his last words of his part , but miserably perverted , contrary to the true intent of the Spirit , by leaving out these words , as pressing him to hard [ In the Name of the Lord Jesus ] as if of purpose to exclude the sufferings and sacrifice of Christ as the price of our Redemption , and the ground and cause of our witnessing a being washed , sanctified and justified by the Spirit : whereas had not the first been , the other had never been ; and this man opposing and denying the first , shuts out himself from the benefit of the second . Whilest indeed it hath been the work of the Devil and his Agents in several generations to darken this Doctrine of the justification of sinners , through the death of Christ , as a work already perfected with God , to be witnessed by the spirit through faith in Christ ; By pretending through an obedience to be wrought by us , or in us to some law or other , ( as the only way ) to blessedness and perfection ; being a principle agreeing with the reason of man ; Thereby darkning and plainly denying the attonement , and one propitiatory sacrifice of the Body of the man Christ Jesus once offered for sins , and redemption as already obtained through his blood , so plainly Testified unto throughout the Scriptures ; as being known only to believers through the revelation of the Spirit . But further , that thou derogates from the honour and dignity that belongs to the Son of God , appears by thy next words , pag. 5. saying — That Christ offered up his very flesh through the eternal Spirit , in the outward as an attonment unto God , in order unto our justification , so as thereby he made ready way for our justification , though our justification was not simply and absolutely wrought thereby , as if no more were to be done by him , or his spirit in us . — I do acknowledge that although I do assert , that redemption and justification is already purchased for sinners , by the intire and perfect obedience of the man Christ Jesus , as he whom God sent forth as a propitiation for the sins of the whole world , and that he finished and perfected what he came to do for us ; yet I do not say that he so finished it for us , as if no more were to be done within us by his spirit , in order to our receiving that attonement : But thou as doth thy Partner G. W. jumbles these things confusedly together , and so divides not the word aright ; speaking of the works wrought for us by Christ , as lame and imperfect , not as having purchased redemption , and reconciliation with God for sinners , but only having done it in part ; so not as having finished the work given him to do ( though he so Testifieth of himself ) but that he did something in order thereunto , that his Sufferings , Testimony and Example had a tendency thereunto ; not telling how much or what he did , or what he left undone ; and what further tendency the Sufferings , Testimony and Example of Christ had hereunto , then that of Pauls , or any other Martyrs , whose Testimony , Sufferings and Example had also a real tendency hereunto ; which you should have distinctly done , had you intended plainness , in honesty to bring forth your doctrine to be tryed in the light : Therefore although in the 13. pag. thou acknowledges , That Christs outward coming was not a bare Example , but had a real influence and service in its place ; yet because thon still keeps thy self in the dark , unwilling to be manifested in the light , not telling us what that further influence and service was , more then being a bare example ; and opposest him as the great propitiatory sacrifice for the sins of the whole world , as having by the sacrifice of himself taken away sin , and obtained Eternal Redemption for us by his blood , as being a work already perfected by that one offering once for all , telling us plainly that Christ did only something in order hereunto ; May I not therefore understand by thy saying , that Christ was more then a bare example , that thy meaning is , that he was sent , to publish the universal love of God to mankind , in a tender of life and salvation to all that believed and followed him ( the Light ) in all righteousness ; To abolish the shadows of the Law , To confirm his Doctrine by Miracles and an innocent life ; and lastly , to offer up his body to be crucified by wicked hands , as a compleat Captain and perfect Example ; which is the fullest account of the ends of his coming , enumerated by W. P. in his Book , Intituled , The sandy Foundation , pa. 19. Thus shuffling out Him , the Son of Man , As having laid down his life a ransome for sins ; and as having offered up his body , and shed his blood without the Gates of Jerusalem , as the blood of attonement , that speaks better things then the blood of Abel , and as the one propitiatory sacrifice to take away sins ; denying him as having already abolished sin , slain the enmity in himself , so making peace , as having made reconciliation , purchased justification for remission of sins , and obtained Eternal Redemption for sinners ; That all believers in all generations through this work so finished and perfected by him in his body of flesh , might through faith in Him , the Son of Man , the Attoner , receive that attonement for the remission of their sins , and as a ground of hope to them after their being dead , to be raised again unto life eternal by the resurrection of the dead , unto all which the Holy Scriptures expresly Testifie , and of all which this man speaks not one word , but rather pleads against it : agreeable to that Doctrine published among you , speaking thus in a Book , Intituled , Sauls errand to Damascus , pa. 8. Christ in his people is the substance of all figures , types and shadows , fulfilling them in them , and setting them free from them : But as he is held forth in the Scripture-letter without them , and in the flesh without them , he is their example or figure , which is both one , that the same things might be fulfilled in them that was in Christ Jesus . — But if thou tell me that thou hast mentioned an attonement , a sacrifice , a propitiation , yet I say , thou not having spoken of them , as only of the Man Christ Jesus , or of those ends in relation to us they are made mention of in Scripture , may I not therefore account thee one with thy Partner G. W. who in the 12. pa. of his Part , plainly expresseth himself in these words ; — That Christ in his outward death was a ransome , an attonement , an acceptable satisfactory sacrifice to God , a propitiation for mankind , and to be a living Example through all , not only to end the Law and Sacrifices without , but to bring the believers beyond and through the ministration of death , condemnation and wrath within , into peace and union with God : — But which of all the Prophets or Apostles , ever so wrote , of a ransome , an attonement , a propitiation , a purchase , a price of our Redemption , as of a work to be done in us , as it was in Christ , or that in these Christ was an Example to us , that they might over again be effected in us , or that Christ was a figure ; And which of all those Holy Men ever so wrote , of a believers being brought through the ministration of death , condemnation and wrath , after the Example of the Man Christ , as he not having already in his body of flesh born all these things for us , and by his resurrection from the dead triumphed over all these things that were against us , for us : And which of all the Apostles so wrote of these things as thou hast done , telling us that Christ did somewhat in the outward , in order to our justification , though our justification was not absolutely ▪ wrought thereby : Now since in the Holy Scriptures this mystery of faith in the Man Christ Jesus for our Redemption and Salvation as already purchased by his obedience in the body of his flesh , is plainly and fully expressed ; this new coyned mystery of faith in the light in your consciences , or within you , as it is within you , and in every man as he comes into the world , as your Saviour , and obedience thereunto to be done and perfected in your bodies or within you , by his Spirit and after his example , as the cause of your justification for the remission of sins , and the ground of your hope for eternal Life , and salvation of the Soul and whole man ; I say this Doctrine of yours being another then that of the Apostles cannot take place , but in them who having rejected the truth , are therefore given up to strong delusions . But as having a mind yet further to cavil , In the 7. pa. thou argues thus ; — Is not this confusion and contradiction to thy self , first to say , a man dead in sins , unsanctified , altogether a child of wrath , and yet God is fully attoned , perfectly reconciled to them , I answer , Were it not more honesty in thee , to charge the Apostle , then me , who wrests not , but only repeats the Apostles words , saying , we were reconciled to God by the death of his Son while we were yet enemies ? thou shouldst therefore clamour against the Apostle , thus , is not this palpable confusion and contradiction to thy self , Paul , to say of enemies , while yet enemies , so unsanctified persons , God fully to be reconciled with such , even while such ? dost thou think this clamour of thine , will make void the Apostles plain positive assertion ? and shall we therefore say , the Apostle was mistaken , and is now corrected by G. K. But that thou mayst appear not so plainly to contradict the Apostle , in the beginning of the 13. page , thou tells me , — And though the Apostle saith , while we were enemies , we were reconciled to God by the death of his Son , yet he adds , much more shall we be saved by his life : I answer , Is it any wonder that thou unfaithfully repeats my words , to make them speak what I intended not , when thou dare do the same with the very Apostles words , leaving that part of the sentence out which is most weighty against thee ? the Apostles words , Rom. 5. 10. being these , much more being reconciled , we shall be saved by his life ; and what doth this make for thee ? the Apostle saith , that while we were enemies we were reconciled , in the time past , and he spake truth , although thou dares quarrel it as a contradiction , and also the Apostle saith , being reconciled ( in the time past ) we shall be saved by his life ; in the time to come , as to be done , although they were already reconciled ; and from this also thou dissents , as I have already proved by thy own words , page 16. speaking of the Soul , yea , and the whole man being saved within ; although the Apostle spoke truth , that being reconciled , we shall be saved by his life ; that as God raised him from the dead , and as he now lives and shall die no more , we also whom while enemies , God reconciled to himself by the death of his Son , we who since we believed , having received that attonement , shall after our bodily death be raised from the grave , and be made partakers of that salvation , which through faith and hope we wait for while in the body ; for we are saved by hope : And in the next words of that 13. pag. thou sayst to me — And though thou uses this Scripture to prove , that men are reconciled to God through the death of Christ , excluding any qualification wrought by him in them , yet it is but an abuse of the place ; ( though I only repeat the Apostles express words , and mentioned no more then what is plainly asserted by them ) nor need I go further then thy own confession to alledge a more safe way of understanding that Scripture , as where thou sayst , although in the dayes of Isaias Christ was not then come in our flesh , yet the Prophet speaks of it as a thing already done , it being so in the purpose of God ; and so why may not Paul after this manner . — I answer . Paul cannot be understood so to speak , because the death of the Man Christ was past before he so wrote : And if we should so understand these words of the Apostle , it confirms that I asserted ; for as Christs sufferings spoken of by the Prophet Isaias as done in his time , because according to the Scriptures ( and therefore my confession ) were what his band and his Counsel determined before to be done ; therefore they were in the fulness of time so really accomplished as God before determined ; thus if Paul spoke of Gods being in Christ , reconciling the world to himself , and that while we were enemies we were reconciled to God by the death of his Son , it being so in the purpose of God before the foundation of the world , surely then , when Jesus Christ came into the world to finish what the counsel of God before hand had determined , he really , actually finished and accomplished it ; or else the purpose of God was frustrate , and Christ finished not what God before hand determined he should do , and set him forth for to do ; which to assert either of God or Christ are alike impiously blasphemous . Thy Partner G. W. in the 15. page of his Part , saith , — This Doctrine tends to make a merry world in their sins ; — But the Apostle as if of purpose to rebuke this spirit . Rom. 6. 1. saith , Shall we therefore sin that grace may abound , God forbid ! and in another place , The grace of God teacheth us to deny ungodliness : And in the 16. page , G. W. further argues thus , — Could that be an answer of divine justice , so to take vengeance on the innocent , and let the guilty go with their sins past , present , and to come ? and how can God then in justice execute wrath on any for sin ? — I answer , It is strange to find this man , so very dark , thus to argue against God! However he is reproved by the Apostle , who saith in express words ( as if of purpose to check this cavelling spirit ) of the Man Christ ; He died , the just for the unjust ; though in him was no guile found , yet he was made sin and a curse for us ; though be had done no violence , neither was any deceit in his mouth ; yet it pleased the Lord to bruise him ▪ he was smitten of God , wounded for our transgressims , the chastisements of our peace were upon him though we had turned every one to his own way ; the Lord laid on him the iniquity of us all : This , man should thus answer the Prophet Isaias , is that divine justice , to take vengeance on , wound sinite , bruise the innocent , and let the guilty go free : And the Apostle asserts in so many words . Thu Jesus Christ the righteous is a propitiation for the sins of the whole world ; may I not thence in truth assert Him to have been a propitiation for all sins , past , present , and to come ; which since this man so much quarrels , narrowing the extent of Christs death ; of whom it is written , That He tasted death for every man , Let him plainly answer , ( God having so determined before the foundation of the world ) whether there was any necessity that the Man Christ Jesus should have been offered up as a sacrifice for remission of sins at all ; the Apostle tells us , That without blood there was no remission ; which if so , that if for the remission of every sin there be a necessity of that blood of attonement , if he did not then when he was offered up , attone for all sins , must he then come again to be offered up again for those remaining sins , not already attoned for , by that one Sacrifice of his Body , already once offered never to be offered again ? And though this one propitiatory sacrifice once for all be sufficient in it self for the sins of the whole world , yet such as receive it not , but through unbelief reject him , Christ saith of such ; The wrath of the Father abides on them ; they remaining still in unbelief , the sentence of the Law , ( Cursed is every one that continueth not in all things which we written in the Book of the Law to do them ) remaining also in them , because they have not received this attonement , but putting that word of God , spoken to them from them , have judged themselves unworthy of everlasting life . In the 7. Page , I find another exception against this Doctrine of the Apostle , 2 Cor. 5. 8 , 19. The Apostles words are , Hath reconciled us , viz. Vs who believe and are sanctified ; but of the world he saith , reconciling , so not reconciled ; yea , in that same place he mentions a qualification on their part to be wrought by the spirit in order to their full reconciliation , be ye reconciled to God. — I answer , thou art here very hard put to it , who though thou be a Master of Arts , must be desired to ask the Boyes in the Grammar-School , whether was reconciling , and hath reconciled , do not both denote a time past ; And if the Apostle spoke truth , saying in the time past , God was in Christ reconciling the world to himself and if Christ also spoke truth of himself , John 14. 4. I have finished the work the Father gave me to do ; then surely what God was doing in time past in Christ , to wit , reconciling the world to himself , he finished it ; and so it is a work already done and perfected on God , part : And for that qualification mentioned by the Apostle on their part , it confirms what I asserted , and I have also affirmed it in my Testimony , that in order to make the reconciliation with God already finished by Christ effectual in every man , we are ( as a qualification required on our part , as to receiving that attonement already perfected ) invited to be reconciled to God , who in Christ Jesus is already reconciled to us , even while enemies ; which qualification on our part is not the reason or cause of our reconcilation with God ; for the Apostle in the next words , plainly points out to us the reason and cause thereof ; For he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of God in him ; here is the foundation of all our hopes , the ground of our confidence , the reason why we are invited to be reconciled to God , Jesus Christ who knew nosin , was made sin for us , a work already done and perfected ; the fruit and consequence whereof is , that we might be made the righteousness of God in him : Had not the first been done and perfected by Christ without us , we had never witnessed the second within us : They that sleight and reject the second , really neither know nor believe the first ; they that oppose and reject the first , they shut themselves out from the second . Now to conclude this matter , in the 13. Page , as if thou hadst set thy self of purpose to print thy self-contradictions , after a great deal of vain jangling thou confessest to the truth in plain words though against thy self and Partners ; therefore I shall sum up this Doctrine which I have according to the Scriptures affirmed , and which thou contrary to the Scriptures hast cavelled against and denied , in thy own very words , — We do willingly acknowledge , the full and perfect redemption was in Christ , while we were enemies ; but now since we believed , we have received the attonement . — But I further take notice of thy next words in the 5. Page , thus ; — Our justification was not absolutely wrought by Christ as manifest in his body of flesh ; As if his outward body , flesh and blood were the only sacrifice excluding the inward . — I answer , neither do I assert that his flesh and blood was the only sacrifice ; for his soul was made an offering for sin , so that thou shouldst have more fully exprest thy self herein : For if thou understands , by excluding the inward , the inward works of the spirit as wrought within us , then with thee , Christ in offering up himself a ransome and sacrifice for sin , is an imperfect , unsufficient propitiation excluding those inward works , as if these were a part thereof ; thou shouldst have spoken more plainly in this matter , as doth one W. S. a Teacher among you , in his Book , Intituled , A new Catechisme , pa. 64. in these words , As the Foundation and Principle of the Quakers ; — We believe that Christ in us doth offer up himself ( mark that , a work yet a doing ) a living sacrifice unto God for us , by which the wrath and justice of God is appeased towards us ; and that through the Offering and Sacrifice of CHRIST the hand-writing of Ordinances which stood against us , is blotted out ; ( mark that , in the present time , as now doing , ) — How plainly doth this man set himself to speak another Doctrine then that of the Apostles ; the sacrifice offered up to God for sin is called by the Apostle , one offering , once offered ; and therefore also is called the offering of the body of Jesus : Hence the Apostle saith plainly , 1 Tim. 2. 5 , 6. there is one Mediatour between God , and Man , the Man Christ Jesus , ( mark that , the Man Christ Jesus , as Son of Man ) who gave , ( mark that , in the time past ) himself ; mark that , not meekness , humility , patience ; or the like in every man , but-himself ) a ransom for all : hence Christ the Son of Man was the ransome for all ; And so it is , Ephes . 5. 2. Who hath given himself an offering to God for us : This man tells us ; that it is the foundation of the Quakers , to believe Christ in us ( as spiritually manifested in us so not as Son of Man without us ) doth offer up himself a Sacrifice unto God for us : This man saith , The hand-writing of Ordinances which stood against us is blotted out , ( as doing in us . ) The Apostle said , blotting it out , and took it out of the way , as done ; Thus he renders the Foundation and Principle of the Quakers to be another then that of the Apostles ; And such kind of doctrine doth thy Partner G. W. mention in the 14. and 15. Pag. of his Part , in these words — That in respect of our being renewed by the Spirit of Christ , we are said to be purchased to God ; and in this sense it is said , God hath purchased his Church with his own blood . How darkly and confusedly doth this man write : It is true , by being renewed by the spirit within , it comes to be manifest that we are these whom Christ ▪ hath purchased ; but that these works of the spirit wrought in us are the Ransome , the Attonement , the propitiatory Sacrifice , or any part of it , or the ground and cause of our being redeemed , that I deny as contrary to the Scriptures , Testifying the Sacrifice and purchase of our Redemption thereby , to be a work done at once , by the one offering of the Body of the Man Christ , and in this sense it is said , God hath purchased ( a work done and perfected ) his Church by his own blood ; whereas G. W. his confused doctrine renders this purchase , as a work , dayly doing , in every generation , in many bodies , as every man comes to be renewed by the spirit : And really this is in effect no less then in a more fine dress of new coyned words a bringing in another , unbloody sacrifice , like that Rome , with this difference ; that is an offering of a piece of Bread , which they say is the Body of Christ , this new one is Faith and Patience , and the like graces of the Spirit of God , which these men say , is offered up in us for us to God , as a ransome , an attonement , and purchase of our Redemption : Both agreeing in this , that there is another offering , another sacrifice dayly offered up for sin , then that one sacrifice of the Body of the Man Christ Jesus , crucified at Jerusalem , then and there once offered up to God through the Eternal Spirit for the sins of the whole world . In the 6. Pa. thou acknowledges , — That our salvation and justification hath a necessary respect to the death of Christ in the outward , God baving so ordained it . — Now consider thy words , that which our salvation and justification hath a necessary respect unto , without the effecting thereof ( to wit , the death of the Man Christ ) we could never have been saved or justified : Now let G. L. and G. W. thy Partners in this work Testifie whether thou hast spoken the truth herein , or not : G. L. writes thus to me , as is afterward mentioned in his Part , — It is not names and things done abroad , but the life within that redeems the soul to God ; — The death of Christ in the outward , being a name and thing done abroad , doth not ( saith G. L. ) redeem the soul to God ; he allows not , but plainly excludes any such necessary respect our Redemption hath to Christs death in the outward : G. W. in the 16. pa. of his Part tells me , — That it is a blasphemous opposing the Omnipotency of God , and an undervaluing him as if he were no Saviour , to assert any such necessary respect our Redemption hath to the death of Christ ; especially ( saith he ) while R. G. thinks God was so displeased , and his wrath so stirred up , that it would hold man captive in death ; unless Christ as Son of Mary should satisfie and answer this wrath , and undergo this death . — Thus as it was said of old of those false witnesses who bore Testimony against the Person of our Lord ; so may it also be said of you who have joyned your selves against my Testimony both to his Person and Doctrine ; And their witness agreed not together : But to help thee out of this strait , that thou mayst joyn hands again with thy Brethren , turn to the 8. Pa. of thy Book , where repeating these words out of my Book , viz. That there is another snare , that carrieth death in the bosome of it ; and it is that spirit that publisheth , that the light in every man is the true Christ our only Saviour , and there is not another ; And that man is to be joyned to this light , which of it self is able to redeem him as he becomes obedient thereunto : To all which thou adds these words , — here with open mouth thou smites against our Principle , — then surely by thy confession this must be thy Principle ; and if so , thou plainly contradicts thy self ; for here is no mention of Christs death in the outward , nor any room left for any such necessary respect our Redemption hath thereunto , that being a part of that snare , to pretend to Redemption without any such necessary respect to the death of Christ . In the 8. page thou argues against me from some of my words thus , — Thou sayest , light and power in Christ considered as distinct from his being a man , and the light in every man as he comes into the World , asserted to be he the true Christ , is to assert another Saviour then him , Jesus Christ of Nazareth born of Mary , and yet thou expresly pleads for Christ being formed within men ; who of the weakest discerning cannot see thy self-contradiction here : — I answer , thou art reproved by the Apostles , who plainly testified that the same Jesus whom the Jews Crucified is both Lord and Christ , and there is not another ; and yet also pleaded that Christ might beformed in them ; By the first telling us who the true Christ was and is , the man Christ Jesus of Nazareth , the same Jesus whom the Jews Crucified . In the other expression they tell us how we partake of his nature , to wit , by his being formed within us , called Christ within the hope of glory ; Christ dwelling in us by Faith : Now thou jumbles and confounds these , not dividing the word of truth aright . The man Christ Jesus of Nazareth to be the true and only Christ , thou dost not confess , which the Apostles plainly did ; Christ as formed within , the hope of glory , dwelling in us by Faith , as manifest within us ; this manifestation of him as in us , thou calls the true Christ , our only Saviour , which the Apostles never did . Thus setting thy self to speak contrary to the Apostles , thou dares boldly ( though blindly ) call their plain positive Assertions , Contradictions . And sutable to this thy Doctrine , is thy Confession of Christ , in the 13. page , in these words , — We believe and acknowledg him who was manifest in that body of flesh , to be he the true and only Christ . This is a new coined Confession ; differing , and quite another then that of the Apostles , in these words , 16. Matth. 16. Thou art ( not he that is manifest in that body of thine , but , thou ) art the Son of the living God : and after his being ascended and glorified , they confess him in these words , Acts 2. 36. Let all the house of Israel know assuredly that God hath made that same Jesus ( not him that was manifest in that body of flesh , but the same Jesus ) whom ye have crucified both Lord and Christ : Is it because he was hanged on a tree that thou art ashamed to own him as Saviour ? Or that thou dost not believe that God raised him from the dead ? or rather art thou afraid to confess him , because of the Pharisees , lest they should put thee out of their Synagogue , as they have done some others , because they openly confessed him ? Oh consider the words of our Lord , Luke 12. 8 , 9. Whosoever shall confess me ( not him in me , but me ) before men , him shall the Son of man ( not him in the Son of Man considered as distinct from him , a man ) also confess him before the Angels of God ; But he that denyeth me ( to wit the Son of Man ) shall be denyed before the Angels of God : Dost thou think that thou hast found out a better manner of expressing this truth , then the Apostles had ? or dost thou not really change their Doctrine by thy new coyned manner of expressing it ; for by the Apostles the Man is acknowledged as Saviour , That same Jesus whom ye Crucified , a man approved of God among the people ; unto you this day is born a Saviour , Jesus ; there is one Mediatour , the man Christ Jesus ; by man came death , by man came also the Resurrection of the dead . By thee the man is left out and shuffled by , not confessing him the Son of Man ( as the Apostles ever did ) to be he ; but him ( to wit the God-head considered as distinct from his being a man ) that was manifest in that body of Flesh , to be he ; the true and only Christ our Mediatour , which the Apostles never did ; herein agreeing with the Doctrine of H. W. a Preacher among you , who in a Book intituled , A Declaration to the Baptists , pag. 13. tells plainly — Christ was never seen with any carnal eye , nor his voice heard with any carnal ear — hereby plainly denying him to be the Son of Man , who , as of purpose to rebuke this lying Spirit , testified of himself , that he was both seen and heard by the bodily eyes and ears of those among whom he conversed , John 9. 35. he saith to the man that was born blind , Dost thou believe on the Son of God ? he answered and said , Who is he Lord that I might believe on him ? And Jesus said unto him , thou hast both seen him , and it is he that talketh with thee . Mark this if our Lord spoke truth , he whom this man both saw and talked with , with his bodily eyes and tongue , was the Messias , the Son of God. And since he was ascended and glorified , Acts 9. was it not the true Christ , Jesus of Nazareth , who appeared and spoke unto Saul , as he was going with his Persecuting companions to Damascus , he said so of himself , I am Jesus of Nazareth ; yet it is added in the 9. verse , and the men which journeyed with him stood speechless , hearing a Voice , but seeing no man. Thus that Jesus whom the Apostles Preached , and believed in as the true Christ , the Son of God , was both seen and heard by the bodily eyes and ears of unbelievers : And hence Peter 1 Epistle chap. 7. ver . 8. writes thus to Believers , elect through the Sanctification of the Spirit unto obedience , who therefore in and by Faith had seen him , Faith being the evidence of things not seen , yet to such he saith , that the tryal of your Faith might be found unto praise , at the appearing of Jesus Christ , whom having not seen , ye love , in whom , though now ye see him not , yet believing ▪ ye rejoyce : And hence our Lord said to Thomas , John 20. 29. Because thou hast seen me ( and this was with his bodily eyes ) thou hast believed , blessed are they which have not seen ( and surely this is not of an inward sight of him by Faith ) and yet have believed : Here is a being sanctified unto obedience in Christ with joy , and yet , in him whom they now see not . And to maintain this Doctrine , in the 17. page thou mentions these words ; — Though it be said by some of us , that Christ was sometime preached as crucified to the Jews , but more generally a light to the Gentiles , which imports but one Christ in a twofold way of appearance ; for though the Apostles Preached him in the form of a man , yet they Preached him also , and that more generally , a light to the Gentiles . — What strange Doctrine is this ? If the Apostles Preached Christ in the form of a man ; when they so Preached him , was he not a real man ? And if so , ( and because you neither confess nor Preach him as a man , but as a light in that man Christ , and as a light in every man , as it is in every man , as he comes into the World ) tell us plainly what is become of that man ? Hath he now any real , individual glorified bodily existence ? and was there ever , or will there ever be remission of sins Preached by the Spirit of God , but through that man ? and where dost thou find in the Scriptures that the Apostles Preached one way of appearance of Christ to the Jews , and another to the Gentiles ? Was not he whom they Preached in the form of a man to the Jews , and him they preached the light of the Gentiles , one and the same Christ , to wit , the man Christ Jesus of Nazareth ; Old Simeon plainly tells us , ( if he may be believed ) that the man Christ , the child then born of Mary , whom he had in his arms , is a light to lighten the Gentiles ; And he , the man Christ , said of himself , I am the light of the World ; and the Apostles they preached him as a man ( though he was and is also God ) to be believed infor remission of sins , both to the Jews and to the Gentiles ▪ that very same man they preached to be the Christ to the Jews , him also , and none but him , they preached a glory and a light both to Jews and Gentiles ; And this Peters discourse to the Jews , Acts 2 , and to the Gentiles Acts 10. doth plainly testifie . So the Apostles preached but one and the same Christ both to Jews and Gentiles , to wit , the man Christ Jesus of Nazareth , and but one and the same way of appearance of the man Christ , both in the Jews and in the Gentiles , to wit , through Faith in him : And to him , as Saviour , and to this way of his appearance in Believers , through Faith by his Spirit , for Salvation and remission of sins , through him , I have in plain words testified , and you have opposed ; but in the day of the coming of this Son of Man , even at the appearing of our Lord and Saviour Jesus Christ , when he shall come the second time without sin unto Salvation ( which hasmeth ) which of us have confessed or denyed him , will then be manifested . From page 9 , to 12. thou usest many words to prove the Doctrine of Justification through obedience to the light in every man as he comes into the World , not to be an establishing of the Covenant of Works : In all which , thou hast not touched that Doctrine as I laid it down ; only ( to shift the matter ) thou tells me , - That the New Covenant requires both Faith and Works upon our part ; — This I deny not : But I do deny that either Faith or Works wrought by us , or in us by the Spirit of Christ , are the previous , procuring , purchasing cause of the Love of God to us while sinners , and thence as the ground or cause of our Justification with God , or Salvation : This thou meddles not directly with , only to weaken and darken the Apostles Doctrine of Justification for remission of sins , and redemption through Jesus Christ , freely through grace without works , even through Faith in his blood , whom God hath set forth ( in the time past so already done ) to be a propitiation , to declare his righteousness for remission of sins that are past , even the righteousness of God manifested without the Law , witnessed by the Law and the Prophets , even the righteousness of God which is by Faith of Christ Jesus , unto all , and upon all them that believe : I say , to obscure and oppose this Doctrine , thou tells me thus , — Thou art ignorant of the nature of the New Covenant , as if doing were proper only to the Old and first Covenant in order to Justification , which is false : — Thus according to thy manner , thou confusedly jumbles this matter ; but the better to inform me , why didst thou not distinctly prove by the Scriptures , that under the New Covenant doing is properly required in order to Justification with God , as the previous procuring cause thereof ? But not being able to do this , thou tells me in sum this , — That the works the Law excluded by the Apostle from justification , is when the Law is done , without life or spirit , the first Covenant or Law coming before the Seed be raised , so the works not done in Christ the Seed , do not justifie ; And that the righteousness by Faith is when the Law is performed in us by works in the Spirit , a righteousness in the Elect Seed and works thereof : — These are strange unscriptural expressions , in effect renewing again the old Popish trick , to elude the force of such Scriptures as do indefinitely exclude all works wrought in us or by us as the ground or cause of our justification with God for remission of sins , without any such strange distinction ; which in plainer words they of Rome thus express , the Apostle excludes from justification works which we our selves do , by our own strength , without the help of the Grace of God , not those works we do by the aid of the Spirit ; which really confounds the Old and New Covenant , making them but one and the same : for that which requireth works to be wrought in us , as the ground and procuring cause of our righteousness and justification , though wrought in and through the Spirit of God , whether by obedience to a Law without or within us , whether the works be done ( as thou words it ) before the Seed be raised , or in the Elect Seed , is a Law of works still , and but the first Covenant still , which saith the man that doth these things shall live by them ; and so a being justified by works , contrary to the Apostle , T●t . 3. 5. Not by works of righteousness which we have done : Rom. 11. 6. If it be of works , then were Grace no more Grace ; But plainly one with that of Rome : And although it is God who worketh all our works in us and for us , and that works which God accepts , are performed by the help of his Spirit within us ; yet the works so wrought are called in Scripture our faith , our hope , our good works ; for it is the man that believes and obeyes , not God in the man , as some have fondly imagined : Hence notwithstanding of this far-fetched distinction , thy Doctrine is no other then the old Law-working-spirit , setting up an attonement , a propitiation , a righteousness by obedience of works done ( as thou speaks ) in the Elect seed raised in us ; thereby denying that one propitiatory Sacrifice of the one Crucified body of the Man Christ Jesus , and that blood of attonement , and redemption and righteousness as purchased thereby ; and so already in being in him as our head ; which hath this real tendency , even to blot out of our hearts the name and remembrance of that one great propitiation once offered for sins , and redemption , righteousness and reconciliation with God as already purchased and perfected thereby , until no other righteousness or redemption be known , but by obedience to the light in every man , as in every man ; And thus so much obedience , so much redemption , and no more , saith this Law-working Spirit from among you ; In this one principle agreeing with all the false Religions in the World , to wit , that obedience to some Law or other , is the ground and cause of Righteousness and blessedness with God ; as sutable to the Wisdome of the Greeks , and reason of man : Whereas the Gospel speaketh thus of our Lord , the man Christ Jesus hath done it already , receive the attonement , be ye reconciled to God , believe and be saved ; exalting the man Christ Jesus , as the perfection of Grace and Righteousness , as having already by the blood of his Cross , put an end to the ministration of the Law , slain the enmity in himself , the power of sin death and the Law for us ; and thus he is our Saviour : And by receiving this attonement so already finished through Faith in him the Attoner , by the workings of his Spirit within us , redemption and righteousness is known and witnessed : And this is the difference betwixt the first and second Covenant , that we return to blessedness with God , not by an obedience to be done and perfected by or in us , as the ground and cause thereof , but through that one propitiatory Sacrifice of the body of Christ once offered for all ; thus by a living Faith being united to him the Saviour , his Victory and triumph becomes the Believers , who thus is compleat in him ; and who can therefore truly say in the words of the Apostle , 1 Cor. 15. 55. O death , where is thy sting ! O grave where is thy victory ? the sting of death is sin , and the strength of sin is the Law ; But thanks be to God which giveth us Victory , ( mark that , how boasting because of works is excluded , he giveth us Victory ) through our Lord Jesus Christ : But though thou mention a first and second Covenant , yet with thee they are in effect but one ; especially whilst thou tells me of a first Covenant and Law which is abolished as a carnal Commandment , and yet callest the Law planted in every man as he comes into the World , the Law of the new Covenant of the Spirit of Life in Christ Jesus ; which if so , the first Covenant and Law thereof being abolished , what new Covenant and Law thereof is brought in the place of it ? with thee none at all , but still the same as was before , in the time of the Law , and afterward in all Ages , since the day that God created Adam , to wit , the Law planted in every man as he comes into the World : thou shouldst rid thy self of such confusion before thou judg another mans work confused . In Page 7. thou reckons this Doctrine , which excludes Faith from being the previous procuring cause of justification with God for remission of sins , the principle of the Antinomians : But this charge of being against the Law , or an Antinomian , is falsly cast upon me , who owns and declares , that the Law is holy , spiritual , just and good ; and that it remains in force as a Law , summed up by our Lord , in the love to God and to our Neighbour : And thou art rather an Antinomian , that is against the holy Law of God , saying in the 10 page , — That the first Covenant or Law is called in the Scripture , a carnal Commandment , — which is spoken by the Apostle to the Hebrews of the Law of the Levitical Priest-hood , and not of the Law of the first Covenant , either as it is in every man by nature , or as it was administred by Moses , called the ten Commandments , of which Law the Apostle saith , the Law is spiritual : thy ignorance of the Scriptures is very great : And that spirit also from among you is also an Antinomian , against the holy Law of God that speaketh thus , That the Law written in Tables of stone , stood in meats and drinks , was faulty , made nothing perfect , and therefore was to be done away because of its unprofitableness ; Whereas the Law is holy , spiritual , just and good , and Christ came not to abolish it , but it remains in force , and is still profitable to them that are in Christ Jesus , who came to fulfill it , thereby to take away ( not the Law , but ) that Covenant of Works , as being an administration of condemnation and death , which he abolished and conquered , and put an end to those typical services , which pointed , and gave place to him the substance , who is a Mediator of a better Covenant established upon better promises ; that what the Law could not do , in that it was weak through the flesh ( mark that ) not as if it were weak or insufficient in it self , as thou sayest in the 10. Page , — that it cannot give to man to perform perfect obedience to God ; But the Law was weak through the flesh ; God sent his own Son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the Law ( which through the weakness of the flesh could not be fulfilled by us , but was fulfilled by Christ Jesus for us ) might be fulfilled in us , who walk not after the flesh but after the Spirit ; being through Faith in him under the administration of righteousness and of the Spirit ; and through his fulfilling the Law for us , thereby delivered from the condemnation and curse thereof ; from which man could not by his future obedience performed by or in him by vertue of any Law or light in him , have been delivered , so as to have obtained thereby Justification with God for remission of sins which were past , without a Sacrifice , and his blood of attonement in whose mouth was no guile ; because without blood there was no remission , and mans future obedience was but his duty : Wherefore Heb. 10. 2. When he comes into the World he saith , burnt Offerings and Sacrifices for sin which are offered by the Law thou hast no pleasure in , but a body thou hast prepared me , lo I come to do thy will O God , by which will we are sanctified through the offering of the body of Jesus once for all . In the 13. page thou writes these words , — But that I may make it appear that thou denyes the true Christ , I shall bring thy own words , expresly denying that this light which enlightens every man that comes into the world is Christ ; and in the 17. page thou adds , So John Preached him , and so did others : — I answer , thou should rather have added , so G. F. Preached him , and so have others among us called Quakers ; and this had been truly said , as may be read in that Book already mentioned , published by G. F. p. 16 , 19 , 20 , 22 , 45 , 47 , 94 , 102 , 279. And in another little Book published by G. F. Intituled A Catechism for Children , throughout that Book : But how dares thou write so of this holy man John , or of any of the Penmen of the holy Scriptures , who never so wrote of Christ , neither canst thou show me one place of Scripture wherein it is asserted of Christ , that the light enlightning every man that comes into the World , as it is in every man as he is born of a Woman , is he the true Christ ; and this thou must prove , or thou proves nothing , but asserts thy own and other mens vain aery notions . It is true , the Man Christ Jesus said of himself , I am the light of the World ; but this proves not thy notion , the light in every man as he comes into the World is he , the true Christ . Consider the words of Esayas 9. 2. The people that walk in darkness have seen great light , they that dwell in the Land of the shadow of death , upon them hath the Light shined : Compare this with Math. 4. 14 , 15. And Jesus departed into Galilee , and dwelt in Capernaum , that it might be fulfilled which was spoken by Esayas , saying , the people which sate in darkness saw great light . Thus the man Christ Jesus in his Person , by his Doctrine and Miracles , where he came and abode , was a light to them that sate in darkness ; and hence he said of himself , While you have the light believe in the light , yet a little while is the light with you ; I the Son of Man ( who as long as I am in the World , am the light of the World ) must be lifted up , and be glorified with my Father , for I go to my Father ; but I will not leave you comfortless ; I will send the Comforter unto you , who shall receive of mine and shew it unto you ; he shall glorifie me : Hence the Man Christ Jesus being ascended and bodily glorified , by the ministration of his Spirit , in the children of Faith , causeth the light of his glorious Gospel to shine in their hearts : And further though it be said , Christ is our life , in God we live and move and have our being , and Christ is all in all and through all , wilt thou therefore assert that our life is Christ ? that the life in all is God ? that all in us is God ? This agreeth indeed with that Doctrine published by G. F. in his Book already mentioned , Page 91 , 229. — The soul is a part of God , of his being , divine , infinite in it self , without beginning , that God doth not change , nor the Soul ; and every one turned to the Light , they shall see Christ , who brings the Soul up to God , whereby they come to be one Soul : And this is the very root of Rantisme , hence concluding , the life in man and beast , yea in every thing to be God : and all to be one God at last , denying the real individual existences of Angels , Saints , Devils , or wicked men in eternity : and what these notions terminate in , is sufficiently known : Let us eat and drink for to morrow we shall dye , the earthly bodies perish , and the Spirit , Soul or Life of every thing comes to be all one Soul in God , and so God is all in all : And although it hath been said by some among you , that these termes , Christ is the Light , and the Light in every man is Christ , are convertible termes , yet that is apparently fals , and deceitful Philosophie ; for if so , then what might be truly and properly spoken of the one , might be also so spoken of the other ; for so it is with all propositions convertible ; And hence as it was truly , and properly spoken of the man Christ , our onely Saviour , and the true Christ , who is the Light of the world , that he was born at Bethlehem , that he was hanged on a Tree , and gave up the Ghost , might also be truly and properly spoken , of the Light in every man that comes into the world , as it is in every man , which is most absurd : I also acknowledg that it is said 1 John 1 9. of Christ Jesus , That was the true Light which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminat , enlighteth every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venientem , coming into the world ; for so it is in the Greek ; in the present time enlighteth every man coming into the world ; and thus it agreeth with the purpose in the preceeding verses , there was a man sent from God whose name was John , he was not that Light , but was sent to bear witness of that Light ; thus testifying , not onely of John the Baptist as Lighted by him , whom he was sent to point out ; but that every man coming into the world to bear witness unto him , Is also Lighted by him , Christ Jesus who is the true Light : & although it be true , that every man that cometh into the world , as he is a man , born of the seed of man , through natural generation , is enlined by Jesus Christ , as he is the Word that made the World , yet the Apostle hath not asserted it in this place of Scripture , neither doth he here say , that there is a Light in every man , or that the enlighting in every man as he cometh into the World , as he is a man , is He , the true Christ ; and it is a most miserable wresting this Place of Scripture , to force it to speak thus , that there is a Light in every man as he comes into the world , by natural generation , as an elect seed in him , which is the true Christ , and mans onely Saviour : and thou hast belyed this Holy man ; in saying of him , that he so preached , to wit ; the Light , or enlighting in every man as he comes into the world , is He , the true Christ . In the 14 Pag thou mentions these words ; — But that Law and nature , by which the Gentiles did the things contained in the Law , thou wilt not have it to be the Law and Nature of Christ , but some other thing , but what thou tels not . — I answer , I said in the words of the Apostle 2. Rom. that it is the work of the Law written in their hearts ( and in every man as he cometh into the world ) whereby they which had not the Law ( to wit in Tables of Stone ) did by nature the things contained in the Law , these not having the Law , were a Law unto themselves : It is a Law or enlightning planted in Mans nature by that word which created him a Man , and without whch he differeth not from a beast ; hence it is not improperly called by some that universal reason that is in every man as he is a man , which also G. W. in pag. 6. seems to say of it ; And though man through his disobedience wholly lost fellowship and communion with God , and hope of eternal life , with a possibility under that Covenant of works , through his future obedience , of ever being restored , yet he continued a man still , even under all this loss , and also enlightned by this Law , though more darkly , whereby he knew he had disobeyed his Maker , and therefore was ashamed and hid himself ; and of which , had he been utterly deprived , he had ceased from being a man ; and so from being capable of condemnation , or of receiving the promise of restoration ; of which he knew nothing by this enlightning remaining in him , untill God published it to him , by promising him the Messias , the Womans feed to break the Serpents head ; for that Law ( as thou acknowledges , pag , 10. in these words ) — only condemns him ; and gives him the knowledge of sin ▪ This Law or enlightning thus planted in mans nature by creation , is by generation conveyed into every man as the comes into the world , and is hence called by Solomon , 20. Chap. Proverbs . 27. verse The Spirit of man which is the Candle of the Lord , searching the inward parts of his belly ; and of the spirit of man the Prophet 12. Zach. 1. writeth thus , Thus saith the Lord which stretcheth forth the Heavens , and layeth the foundation thereof , and formeth the spirit of man within him ; hence this Law in every man as it is in every man , is that which God hath formed , & therefore of it the Apostle truly and properly hath spoken , they do by nature the things contained in the Law ; as being born of the seed and after the kind of man , they are naturally or by nature men , so being born of the seed of man they do naturally or by nature the things contained in the Law , the work of the Law being written in their hearts as they are men : hence this Law or enlightning in every man as he comes into the world , being the formed spirit of man enlightned by him that made it , Is not God that formed it , the word by which the world was made , as G. F. in that Book above mentioned pag. 185. asserts ; neither is it the word manifest in flesh , as G. W. asserts , pag. 3. So what pag. 6. he would have to be right reason , in pag. 3. with him is , God manifest in flesh : Neither is it the end of the Law , the Saviour , the Mediator , the Righteousness of God , the foundation of God , as G. F. in that Book already named , pag. 9. 57. 102. 168. and 277. asserts ; for by these assertions , the creature is , and is worshipped instead of him , the creator , who is God blessed for ever : wherefore ( if it be not too late ) I would have these men consider the words of the Lord spoken by Esayas 50. 11. Behold all ye that kindle a fire , that compass about your selves with sparks , walk in the light of your fire , and in the sparks that ye have kindled , this shall ye have of my hand , ye shall lie down in Sorrow : And although by this Law or enlighting in every man , he is capable to receive the glad tydings of the Gospel when preached to him , through the promised seed of the Woman , yet it is not he , the promised seed , neither is it the light of the Gospel shining in our hearts by faith , as G. W. would have it to be pag. 6. Neither is it Christ within the hope of glory , nor the word of faith , nor the ingrafted word within that is able to save the Soul ( though it be that which receives it , and where it abides when received ) though thou seems so to assert in thy Book : Yet neither thou , nor any of you have proved or can prove what you have so asserted by the Scriptures of truth : And although by this Law in every mans nature , the eternal power and God-head may be known by the things that are made , and equity and sobriety among men may be observed , yet the glorious Gospel shining in our hearts by faith , is not thereby discerned , although G. W. pag. 6. so affirmeth of it , asserting as much as if , right reason in every man as becomes into the World by natural generation , discerneth the light of the glorious Gospel ; which if so , why is the word of faith preached ? how comes faith by hearing ? and indeed to what end was the Comforter , the spirit of truth promised , and sent to reveal this Mistery ? and how is it foolishness to the wisdom and reason of the Greeks ? But I find it not so asserted in the Scriptures of truth of this Law in every man as he comes into the World , that it discerneth or discovereth to man the purpose of grace that was in God before the world began ; preached to Adam , foretold by the Prophets , typified under the Law , pointed out by John the fore-runner , whom last of all his Apostles preached , as do all his Ministers in all Ages , proclaiming this message of Gods love to the world , not that we loved God , but that he loved us , and sent his Son to be a propitiation for our sins , that whosoever believeth in him should not perish but have everlasting life ; all in one joynt voice pointing to this Jesus , the Son of Mary , this Son of man , with an Hosanna to this Son of David , and to none before him , or to any ever since , Behold the Lamb of God that takes away the sins of the world ; a voice not heard among you of the Man Jesus Christ , the Son of the Virgin Mary , as now existing outwardly bodily , without us , but applyed by some among you to meekness , humility , and the like within you : Therefore not the Law in every man as he comes into the world ; but the Law of the Spirit of life in Christ Jesus shining in the hearts of Believers manifests to them the Saviour Jesus , and Salvation through faith in him ; That being graven in the heart of a man , as he is a man , this being revealed only by that Spirit which the world never saw , nor can receive ; as the Apostle plainly asserts 1 Cor. 2. 9 , 10 , 14. And hence these Laws are not therefore one and the same , because both of them are written in the heart , the one being within man , as he is a man , the other as he is a believer : And as these Laws are different so the teachings of them differ ; hence the Apostle saith doth not even nature it self teach , as being far below the teachings of the new Covenant ; the teachings of this Law in every man , either as in every man , or as outwardly administred , leading no farther then , as it was said of old , eye for eye , tooth for tooth , what you would not men should do unto you , that do ye not unto them ; But when he came who brought in a better Covenant , a more glorious Law , even that of the Spirit of life in Christ Jesus , he preached a higher Doctrine , But I say unto you love your enemies , bless them that curse you , do good to them that hate you ; a Doctrine first preached by the Prince of peace himself , which the Philosophers were ignorant of , & the practice whereof these preachers among you of this Law in every man to be Christ , are yet to learn. Now according to what I have thus in plainness asserted according to the Scriptures , thy Queries in the 15. pag. are thus answered . — 1. How could they do the things of the Law but by the divine nature of ●f Christ ? — The Apostle answers thee , they did the things of the Law by nature , the work of the Law being written in their hearts . — 2. How could they be excused but by Christ ? — The Apostle answers thee , by doing by nature the things contained in the Law , their conscience bearing witness , or their thoughts accusing or excusing one another . — 3. How could they be without excuse who disobeyed , if they had not a sufficient principle given to perform their obedience , which is Christ only ? — I answer , Consider some of thy dark confused Doctrine ; in the 9. pag. thou asserts , — that the Law or first covenant putteth man upon doing , without giving grace which is sufficient to make his works acceptable to God , and so man can give no perfect obedience to this Law ; — In this question thou affirms the Law by which the Gentiles did by nature the thngs contained in the Law to be a sufficient Principle , given to perform obedience , because an insufficient principle had been a sufficient excuse : But to thy question I say , the work of the Law written in their hearts was a sufficient principle to have shewed them the things contained in the Law ; thus , that which may be known of God being manifest in them , God having thus shewed it to them , they are left without excuse ; And whereas thou sayest , that principle is only Christ , that I deny , neither canst thou prove it by the Scriptures ; but it is the work of the Law written in their hearts . — 4. How did some of them perfect the Law and were Jews inwardly , if not by Christ ? I answer , it is more then the Apostle affirms , that any of these Gentiles did perfect the Law ; only , 2 Rom. 26. he saith , if the circumcision keep the righteousness of the Law : But however the Apostle answers thy question , if the circumcision which is by nature fulfil the Law , it is by doing by nature those things contained in the Law , the work of the Law being written in their hearts . — 5. How could they clearly see the invisible things of God , but by Christ the Son , seeing it is said , none knows the Father , but the Son and he to whom the Son reveals him ? — The Apostle answers thee , the invisible things of God are clearly seen by the things that he hath made ; that of God which is manifest in them , even the work of the Law written in their hearts , gave them an eye to see his invisible power and God-head , to know God , and glorifie him as God. In the 16. Page , thou sayst , — Is there not a Divine elect Seed in the Saints by which he is formed in them ? — But because here , and in other places thou speaks of a seed , Christ within , that suffers under sin , and is to be raised , of a justification and righteousness in the elect Seed , and that the first Covenant and Law comes before the seed be raised ; All which as new imagined notions , whereof ( as thou expresseth them ) there is no mention made in the Scriptures of truth , I return back to thy self , and shall therefore plainly assert , what I find in this matter , in the holy Scriptures : Hence know that I do own , that there is an ingraffted word in the hearts of such , to whom the message of reconciliation with God , through the promised seed , being some way or other according to the good pleasure of God conveyed , have not put this Word of God spoken to them , far from them , but have received it in an honest and good heart , keep it , and bring forth fruit with patience ; living and dying in the faith and hope of the resurrection of the dead unto everlasting life , through the Man Christ Jesus , whom God also raised from the dead , the first that should rise ; as a living demonstration , to all Beleevers in all generations , that he who was able to raise the Man Christ Jesus from the dead , is also after their being dead , able to raise their mortal bodies , and fashion them like to his glorious body ; And that this word spoken to them , and received and planted in the hearts of Beleevers , is the ingrafted word able to save the Soul , and that it is , and is also called the Seed of the Kingdome , sown by the Son of Man , which in the children of Faith , takes deep root downwards , and brings forth fruit upward in their lives and conversations , I acknowledge : But that the Law or enlightning in every man as he comes into the world , is this ingrafted word ; or that this ingrafted word is in every man , as he by natural generation comes into the world , as a seed within him , that hath received Redemption for him , I do deny as not according to the Scriptures : As for those words , Amos 2. 13. Behold I am pressed under you as a cart is pressed ; It is such words as is spoken of God , Gen. 6. 6. It repented the Lord that he made Man on the Earth , and it grieved him at the heart : as God is in himself unchangeably the same , so this cannot be properly spoken of him ; neither is it thus to be understood , that God in those wicked men repented or was pressed down ; neither is it so expressed in Scripture ; But God is said to be grieved for and pressed down under the abominations of the wicked , because when through his Prophets and Ministers he witnesseth against , and proclaims judgements because of , their abominations , the word of the Lord through them being rejected , in them so sent forth by him , he is said to be grieved for and pressed down under their wickedness ; And this agreeth with the testimony of Stephen 5. Acts 51. 52. where their persecuting the Prophets , their betraying and murthering the just one , and rejecting the testimony of his chosen witnesses , is called a resisting of the Holy Ghost : and for those expressions 6. Heb. 6 of some crucifying to themselves the Son of God afresh ; the Apostle saith not , they that crucifie him in himself , but to themselves ; they who have been enlightned by the Holy Ghost , if such fall away , they crucifie the efficacy of his death to themselves , it is impossible to renew them again unto Repentance , because rejecting him as the only propitiatory Sacrifice for remission of sins , there remaines to them no more sacrifice for sin , and so no remission ; O Consider this and fear , before it be too late . And concerning that word of faith in the heart , 10. Rom the Apostle tells us , it is the word of faith which we preach and what it is he tells in the 9. ver . if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart , that God hath raised him from the dead , thou shalt be saved : But that this Law in every man as he comes into the world , is this word of faith , that I deny , and thou hast not proved it : for Faith comes by hearing , not by natural generation . And further concerning the seed which is Christ , the Apostle 3 Gal. 16. saith , To Abraham and to his seed were the promises made ; he saith not to seeds as to many , but as of one , and to thy seed which is Christ ; thus Christ , as he is the seed of Abraham is the one seed to whom the promise belongs ; what the promis was we have it in the 8. ver . in thee shall all the nations be blessed ; & in the 3. Acts 25. Peter mentions this promise as spoken of that Jesus whom the Jews delivered up in the presence of Pilate , & not otherwise do I find in Scripture , Jesus Christ called the seed to whom the promise belongs : And this unscriptural Doctrine , the Light in every man as he comes into world to be Christ , a seed within , hath hatched among us of late these and such assertions from among you , the light the seed within is Christ , then I am he that speaketh , Then Hosanna : The Son is equal with the Father , I witness the Son in me , so I witness equality with the Father : the light in me is Christ , Christ is the word by which the world was made , then , it was said of Christ , that he was in the world , and the world was made by him , & the world knew him not , so it may be said of this Prophet G. F. as is said by S. E. in his Paper intituled , the Quakers challenge , pag. 6. Christ is the way , the truth , and the life , Christ is in me , and must he not say where he is , I am the way , the truth , and the life : he that hath the same spirit that raised up Jesus from the dead is equal with God : Jesus Christ the Mystery passed before , the same spirit takes upon it the same seed where it is manifested : as is mentioned in the Book intituled Sauls errand to Damascus , pag. 7. 8. which of all the Saints of old ever so spoke or wrote : But herein among you are fulfilled the words of our Lord ; saying , fals Christs shall arise , and many shall say , I am Christ . Lastly , I do also acknowledge , that Men and Women who are of the Faith of Abraham , are called , and are the seed of Abraham ; And thus they are the brethren and Sisters of our Lord , who that he might be their Elder brother , a real man , took part of flesh and bloud , by being the one seed of Abraham and David according to the flesh : And this agreeth with the whole tendency of the Gospel , viz. that man , ( not only something in man ) fell from God through disobedience ; that men thus dead in sins and trespasses , who delighted in sin , needed Redemption , not something in men that never consented to sin ; that the redeemer of Man , was and also is a real man , not only something in man. Thus having answered thy chief Objections against my Testimony , and by asserting the plain ' truth according to the Scriptures , clearly manifested how far different from , and contrary uno● the foundation , The Apostles and all the Saints of old built upon , for Salvation , that Doctrine is which thou hast declared of , I find thee in the 15. pag. framing a pretence whereby thou mayest seem to go off with some credit , telling me — that I made a man of straw and then knocks him down , that my Book is almost wholly spent in proving that which none of you deny , to wit , that Christ is come in the flesh , suffered and died ; — But this is such a pitiful covering , that thou mayest be seen through it by the weakest discerning , as not able to deal with the strength of that which I have Testified unto ; as indeed it is too hard for thee ; for as I have already told thy partner A. R. that was not any part of my work , no not in any part of all my Book : But since thou seeks a hole to creep out at , I am willing to let thee go ; only in love to thee , I advise thee to search the Scriptures ; for I find thee very ignorant of the truth as testified in them , and hence asserting new notions which thou hast received from other men , which tend to the darkning and denying of the joynt Testimony of all the holy men of old to the true Saviour , and to Salvation through faith in him : And that thou mayest be delivered from this dangerous snare , and yet build up in thy self and others those truths which by this thy work thou hast opposed , and contradicted , is the hearty desire of thy Friend . R. G. GAWEN LAWRIE . I Am next to deal with thee , whom I also find joyned with the rest against my Testimony : and I am to remember thee that thou hast thrust thy self among this Company by communicating to others my private Letter ( written to thee as my Friend ) without my knowledge or consent , thence to bring forth in print what could be squeezed out of it to my disadvantage , tending ( as my words are forced to speak ) to no less ( as you say ) then an owning another Mediatour or Saviour , then Jesus Christ of Nazareth ; but who or what that other Saviour is , I am not told . But to let thee and others know that I am not ashamed of what I have written to thee ; and that I am able to free my self from that groundless aspersion through thee cast upon me , I have here set down what was most material in those Objections thou didst send me in writing against my Testimony with my answers thereunto : and let the impartial Reader judge which of us either pleads for or against , Jesus Christ of Nazareth , as being the true Christ and our only Saviour . In thy Letter thou writes these words , — I find thy mind in this Book abroad , gathering in the comprehension what thou fancies , and hast heard of others , so heaps up confusion and contradiction ; what will avail thee or me that we know abroad , of things done abroad ? nothing at all ; if ever thee or I come to know true peace , we must come to know the life that quickens ; it is not names nor things done without , but the life within that redeems , that purgeth , that sanctifies that quickens the Soul to God ; — Now consider what is testified by the Prophets and Apostles concerning the the man Christ Jesus without them , a name and thing abroad , concerning whom , and what he did for Man-kind , thou sayest ( it being a name and thing done abroad ) redeems not the Soul to God , avails nothing at all : while these Saints of old prophesied of , pointed out , spoke of , and believed in him for Redemption : they saw and believed , and left it upon Record to us , and their report is true , that we also who have not seen might believe and be blessed : and in effect in that one word thouhast made the coming , death , sufferings and Resurrection of the Man Christ , and that one sacrifice for the taking away of sin , as quite useless and unprofitable to us as to our Redemption , Justification , or Salvation , as a name and thing done abroad , that avails nothing at all ; leaving out even the very Parenthesis of thy Partners , to wit , that Christs sufferings and example had a tendency thereunto ; wherein thou hast outdone them all . Another exception of thine was , in these words — so it is contrary to Scripture to say Christ came in the weakness of our flesh that came by sin , It is blasphemy to say , Christ came in the weakness of our flesh . — My answer was , surely either passion hath blinded thee , or a cloud of thick darkness hath vailed thee ; how dare thou thus charge the Apostles as blasphemers , who said of Christ , he was made of a Woman , made under the Law , came in the likeness of sinful flesh , partaked of flesh and bloud , was hungry , weeped , was touched with the feeling of our infirmities , and gave up the Ghost ▪ are not these weaknesses of our flesh , and I may add , such as came by sin too ? Another charge was , That I write of the child born according to the flesh ( to wit , of Jesus Christ the Son of Mary ) — There should be no end of his Government ; contrary to the Scripture that saith , he suffered death and continued not many years upon earth : — My answer was , I assert according to the Scriptures , that the Son that was conceived in the womb of , & broughtforth by Mary , he shall Reign over the House of Jacob for ever , and of his Kingdom there shall be no end ; and doth it in thy understanding make void his Government , because he suffered death ? tell plainly , did the Grave hold him ? did his flesh see corruption ? did he not rise from the dead ? and if so , art thou not in union with those who gave money to the Souldiers to hire them to say , that his Disciples came by night and stole him away ? Another charge was — That I assert out of the natural seed of David is the Saviour , which is blasphemy , contray to the Scriptures , which say he was without beginning and end of dayes , and who could tell his Generation , which it seems thou seeks to count . My answer was , that out of the man Davids seed God hath according to his promise raised unto . Israel a Saviour Jesus ; and is this blasphemy with thee ? then surely the Apostles were blasphemers : And if I did count his Generation , so did Matthew and Luke . Now in answer to that part of my Letter published by thee , I do asert again that in those Scriptures mentioned by thee , it is not said who the true Christ was or is , but what and how he is in Believers ; as thus , if Christ be in you , he that hath the Son hath life , greater is he that is in you , &c. The question still remains , who is he that is thus in us , and how is he in us ? Thou sayest — It is thy mistake to say that Christ in believers is but the operation of his spirit in us , not he the operator , — I answer , tell plainly , is the anointing in us as in us , he the anointed one ? are the motions of his Spirit as in us , he the mover ? are the gifts and graces of the Spirit in us , he the giver of them ? I own that the man Christ Jesns of Nazareth is the Operator and Author of Faith in us , but are faith , hope , meekness , &c. as they are in us , he the Son of man , the Author of them ? how darkly dost thou write of these things ? not according to the Holy Scriptures , though agreeing with the Doctrine of W. B. a Teacher among yon , in his Book intituled , from the spirit of truth to all persecuting enemies , 39. pag. saying — humility meekness in the heart of Gods child is a Mediatour to asswage and stop the wrathful anger which lieth in the enmity-seed , and it is the Lamb of God in whom he is well-pleased , that takes away the sin , to whom the Soul is to hearken , as a true Prophet , guide , and Saviour : And this is like the Doctrine asserted by G. F. in his Book already mentioned , p. 257. in these words ; — That which humbles people which brings down sin , is the humility which bears the sin and iniquity , which is Christ : — Is there in the whole Scriptures any mention made of such Doctrine ? nay verily , it is quite another , and indeed a plain denying of the Testimony of the Prophets and Apostles joyntly testifying to the man Jesus of Nazareth , as the only Lamb of God that takes away the sins of the world , who his own self bare our sins in his own body on the tree ; and there is not another man , name or thing ever in Scripture , called the Lamb of God which takes away sin , but he , the man Christ : the very mentioning these things , is enough to refute them among such , with whom the Scriptures have any credit . I wish for thy own sake thou hadst not joyned with these men against my Testimony , nor after this manner against thy old Friend . R. G. GEORGE WHITE-HEAD . THou art the last Man I meet with of this Company , who have joyned your selves together against my Testimony : And thy part in this matter is that of a clamorous Woman , having only brought forth a meer Libel stuffed with a parcel of scurrilous expressions , which I pass by as not fit to be repeated among sober persons ; however it sufficiently manifests whose Off-spring thou art , and whence thy work is . But to give the Reader some account of thy Spirit by thy work , let this be considered : I find thee very forward in fashioning my words at thy pleasure , to make them appear contradictions , which are really no further so , then as snch as thy self might reckon the Scriptures of truth to be : But consider thy own words in a Book Printed 1669 , intituled , Christ ascended above the Clouds , in the Preface ( being an answer to one J. N. ) — The main subject of this J. N. in his Book is to prove the light in every man not to be Christ ; which he should not need to have done until it had been so affirmed by us ; for though we do affirm a spiritual divine light of God and his Son to be in every man , yet it is not our principle to say Christ is in every man , or that every man hath the Son : Now read over thy words , p. 16. of thy part speaking Thus of me — let the impartial Reader judge of R. G. his confusion and ignorance , not owning the light that lightens every man to be Christ ; or the Son of God , contrary to the Scriptures ; O strange ! be ashamed ; was it never affirmed before the year 1669 , by any of the Ministry among the Quakers , That the light in every man is Christ , That Christ is in every man : if this man honestly intends what he hath asserted , without any mental reservation , wherewith at his pleasure to twist his words , meaning another thing then plainly he expresseth , Then surely , I suppose there may be so much honesty in G. F. to rebuke him openly , and bring him to a publick Confession before him ; thereby at least to vindicate his own Book already mentioned Printed 1659 ; wherein it is often affirmed by him , that the light in every man is Christ , and wherein he pleads , That Christ is in every Man : See pag. 9. 10 , 19 , 20. and many other places through that great Book : Now which of these Ministers , speaking so contrary to one another , shall the people called Quakers ( who depend upon such Teachers ) believe ? verily it is high time for such among them , who have known any thing of the Teachings of the Spirit of Jesus to cease from these men , and to deliver themselves from being thus imposed upon ; however these assertions of G. W. compared together sufficiently manifests his self-contradictions , to such as are not willing to be deluded by him ; For if the Quakers will believe G. W. it is not their principle in the year 1669 , to say , Christ is in every man ; but if they will believe G. F. it was their principle 10. years before ; And if they will believe the same G. W. in the year 1670 , then they must condemn R. G. as Anti-christian and ignorant , because denying the light in every man to be Christ , or Christ to be in every man. Next let it be further considered ( to manifest thy Spirit by thy work , ) that in my Testimony I metioned two Gospel-Misteries declared of in the Scriptures , both joyntly concurring as necessary to us , yet in their order ; and that it was the work of the enemy in his instruments to divide them , and set them as opposites each to other , thence to render them as contradictory ; Now this is really the greatest part of thy work , quarrelling and fighting against the works wrought for us by the Man Christ Jesus in his Crucified body , as erroneous and contradictory to the works he worketh in us by his Spirit : hence what Spirit drives thee is plainly manifest . But let it be considered what it is I have asserted , against which thou so much clamours ; I have testified in the Apostles express words that the man Jesus Christ of Nazareth , even that same Jesus whom the Jews Crucified , him God hath raised from the dead , and he is both Lord and Christ : If this be so , why art thou angry ? if it be false , tell us plainly : Thy quarrel against what I have asserted is manifest , first in the 13. pag. in these words — for whom doth R. G. reckon , hath this God-man , as he calls him , or God in Christ in Vnion , wrought and compleated and purchased all , &c. — An expression fitter at Constantinople then at London ; however hence it is manifest that with thee , Jesus Christ of Nazareth is God-man as R. G. calls him ; not as G. W. esteems him : But thou art reproved by our Lord who said of himself , who was but one Person , these ( may be contradictions to thee , if thou durst say so ) seeming contrary expressions , and yet in both he spoke the very truth , I and the Father am one , yet the Father is greater then I : thus plainly he is both God and man , in one undivided person . Next turn to the 16. pag. where repeating some of my words by which I proved the true Christ to have been and still to be a man , not the word only , but the word made flesh , Jesus Christ the Son of Mary ; To this thou answers in these words — Note his errour in denying the light to be Christ , and so opposing Christs Divinity ; — Mark thy words , If because of my asserting the true Christ to have been and to be a man , even then when I also asserted his being God , be with thee an opposing of Christs Divinity , as thou sayest it is , then with thee the true Christ was not , is not a man : Wherein thou art led by the Spirit and wisdom of the Greeks , who esteemed the Preaching of Remidion of sins , and the Resurrection of the dead through the man Christ Jesus whom the Jews Crucified , as foolishness : But art reproved by our Lord himself , Math. 24. 30. testifying thus of himself , And they shall see the Son of man coming in the Clouds of heaven with power and great glory : and art contrary to the Apostles , who testified of the true Christ both to Jews and Gentiles , even after his being ascended and glorified , that he was and is a man ; as is mentioned in several places of the Acts ; adding 10. Acts 43. that to him give all the Prophets witness , that through his name whosoever believeth in him , shall receive Remission of sins . Again turn to the 7. p. where thou expressest thy self in these words , — Nor was the Son of God and his light to be under such a limitation either as to time or place ( to wit , in the Womb of the Virgin Mary ) as a finite creature ; for his out-goings were of old from everlasting : — Mark thy words , if that holything conceived of the Holy Ghost , and born of Mary , is not , was not therefore the Son of God whose out-goings were from everlasting , because ( as thou words it ) he was under a limitation as to time and place in the Womb of the Virgin Mary , then plainly with thee the man Jesus Christ of Nazareth , who was that Son of the Virgin Mary , was not , is not the Son of God : whereby ( as in so many words ) thou hast given the Angel Gabriel the lye , Luke 26. 35 , who being sent of God to the Virgin Mary , said , that holy thing that shall be born of thee , shall be called the Son of God : thus thou art in union with these Jews of old , who reckoned him but a meer man , the Carpenters Son , John 10. 33. for a good work we stone thee not , but for blasphemy , and because that being a man [ Mark thy own very Spirit ] thou makest thyself God ; therefore I do reprove thee in those very words our Lord reproved these unbelievers of old . 36. ver . Say ye of him whom the Father hath sanctified , and sent into the world , thou blasphemest , because I said , I am the Son of God. Next let thy cavils and exceptions against the works wrought for us by the man Christ Jesus , be a little examined . In the 1. p. thou argues thus , how is sin finished without man , while no good is wrought within him ? Seeing Christ works all things in us by his Spirit , how is all things finished without them , before any good wrought in them ? — I answer , all things relating to the one propitiatory Sacrifice of the body of Christ once offered for the sins of the whole World , as an attonement of his own bloud to be received and believed in for Remission of sins as the ground of our hope of the Resurrection of the dead unto life eternal , are finished : All things relating to our receiving that attonement , and making that blessed work , so already finished by him without us for us , effectual within us , are wrought and to be wrought not at once , but by degrees , by the workings of his Spirit within us , untill mortality be swallowed up of life . By what I have already written in answer to G. K. I have sufficiently vindicated these truths testified unto by me , from the cavils of this man , according to the Scriptures ; who either ignorantly or wilfully jumbles these things confusedly together , not dividing the word of truth aright ; And hence it is that he reckons it erroneous in me , and a contradicting , opposing and invalidating the inward operations of the Spirit of God within ( which is falsly charged upon me ) To assert of the Messias , the man Christ Jesus of Nazareth , that he finished transgression , made an end of sin , brought in everlasting righteousness , fulfilled the Law , abolished condemnation , Curss and death , condemned sin in the flesh , took part of our flesh , and in it destroyed death , and him that had the power of death , abolished in his flesh the enmity , so making peace , that he might reconcile both unto God in one body by the Cross ; And all this for sinners , ungodly , unjust , enemies , even while enemies , so no good wrought in them by any light or spirit whatsoever , so as to have purchased or perfected that blessed work : all which and much more being the express Testimony of the Prophets and Apostles , concerning him and the work effected by him for sinners thou G. W. art justly reproved by them , as having manifested thy self a plain denier of them ; and thy work is seen in the light of Christ Jesus , and by it , the Spirit that leads thee ; so that these Scripture words thou steals out of the writings of the Apostles cannot cover thee from being discerned , while thou dost not plainly and honestly mention , what is intended by them ; writing ( as thy manner is in thy works ) darkly and confusedly , thereby the more easily to deceive : And this is so plain in all this thy work , that to mention it in every place , would prove tedious : I would therefore only have the Reader consider thy words in the 12. p. thus — God sent his Son to save man from sin and death , whose sufferings , sacrifice , mediation , intercession and offices ( with the blessed effects thereof within ) we own and witness according to the Scriptures of truth as inwardly revealed : — I own and acknowledge that the blessed effects of Christs sufferings Sacrifice and Offices are to be witnessed within , as inwardly revealed : But how confusedly dost thou write ? If what is inwardly revealed within us , be the effects of the death , sufferings , sacrifice , mediation , intercession and offices of the Son of God , then there is a cause of those effects , as previous and antecedent to them , to wit , his sufferings and sacrifice , which is therefore necessarily finished , perfected and accomplished by him for us , without us , in his Crucified body , before the effects thereof could be witnessed or revealed in us : And this is that which I plead for , and thou hast opposed ; as do also thy partners ; speaking other whiles of an attonement , a sacrifice , a Mediation to be done by Christ within us for us ; and at another time speaking of the blessed effects of them to be witnessed within ; and therefore only mentioning these words of the Prophets and Apostles to catch simple Souls thereby , among a people where the Scriptures have had , and have some credit ; while you really speak another Doctrine then that testified unto by those Holy Men of old , by these and such expressions , But were you to Preach among a people to whom the report of the man Christ Jesus , the Son of God , his Sufferings and Sacrifice is not conveyed , would it be accounted necessary by you to Preach Remission and forgiveness of sins through that man , and that one Sacrifice of his Crucified body ; and the hope of the Resurrection from the dead unto eternal life through faith in that man , even the same Jesus whom the Jews Crucified , and whom God raised from the dead , and that he is both Lord and Chrst , and that there is no other Saviour , and no other Salvation , but through faith in that man , and no other ground of hope or confidence of ever being saved , but through that sacrifice already offered up , and that perfect obedience by him already performed to the will of the Father ? What you would Preach to such is manifest by your Doctrine , and by such like words from among you , that you would Preach to the Indians , nothing but what they knew already : However , to him the man Christ Jesus the Apostles testified , as Saviour , and through him they preached Remission of sins , and the Resurrection of the dead , To the unbelieving Greeks , with whom the Testimony of Moses and the Prophets had no credit ; and so they Preached to them what they knew not before , strange ( Gods say ) they , one Jesus that was dead , whom they preached to be alive , and Remission of sins & the Resurrection of the dead through faith in him ; May we know ( say they ) what this new Doctrine thou preachest is ? In the 18. pag. thou expressest thy self thus , — This man thinks that he is gotten beyond reason in his Paradoxes ; every rational man may see his darkness herein , to conclude , the believer in warfare , and imperfections in the body , and in Victory in perfection in Christ , which is all one as to say , he is in Christ and out of Christ , perfect and imperfect at the same instant . — I answer , there are Scripture Paradoxes relating to the Mystery of the Gospel , which mans wisdom and reason which is foolishness with God , cannot comprehend ; hence to the wise Greeks , Philosophers and Stoicks , the Preaching of Jesus and the Resurrection from the dead , and of the day in which God will judge the World by that man , whereof he hath given assurance unto all men in that he hath raised him from the dead , I say , this Doctrine those wise rational men counted Paradoxes gotten beyond reason ; saying of Paul , what will this babler say ? he sets forth strange Gods ; because he preached to them Jesus and the Resurrection . But I do acknowledge that among those Paradoxes , this is one ; a believer lives at one and the same time in a twofold state : by faith he is a man in Christ Jesus , in him he is compleat , while according to sense , he is a man in the flesh , subject to infirmities and death ; in the body he hath a Law of sin , in the Lord he hath put it off ; as he walks by faith he is in rest , victory and perfection ; as he walks by sight he is in labours , warfare and imperfections : hence the Apostle testifieth 8 Rom. 23. we who have received the fruits of the spirit , even we our selves groan within ourselves , waiting for the Redemption of our body ; for we are saved by hope ; but hope that is seen is not hope ; for what a man sees , why doth he yet hope for ? but if we hope for that we see not , then do we with patience wait for it ; likewise , the spirit also helpeth our infirmities : hence also faith is the substance of things hoped for , the evidence of things not seen ; Thus the Believer is in a state of hope and faith , having received but the earnest of the inheritance , not the full fruition , not as if already perfected , is daily pressing forward to that which is before , in groans , and infirmities in the body , waiting the Redemption thereof ; to which if this man hath already attained , the end of faith and hope , and so the Resurrection of the dead , where they are as the Angels , neither Marrying nor giving in Marriage ; why is he then like unto us mortals , marrying , and giving in marriage , eating , and drinking , and not above sickness and death ? But these presumptuous spirits that dare thus intrude into things they have not seen , not holding the head , so boasting of things above their measure , are reproved by the wise Solomon 30. Prov. 12 There is a Generation that are pure in their own eyes , and yet is not washed from their filthiness : whilst thou pleads for a being perfected in the self , hadst thou not been a Servant to corruption , thou hadst not brought forth such a piece of work . In the 10. pag. thou writes thus — thus for R. G. hath shewn himself one while like a Quaker ( so called ) having gotten many of their words , another while like a Presbyterian or Independent . In answer to this I am to let thee know , that even in that wherein thou acknowledges I have shown my self like a Quaker , I have therein testified to what partly and in my measure I received of the Lord , and witnessed through and under the Ministry of those thou calls Presbyterian or Independent . And whereas thou reproachest other Persons whom thou names in that 10. p. as Apostates , in departing from your company ; that charge cannot be fastned upon them , while they departed from among you , because they saw and knew that you were departed from the faith as it was once delivered to the Saints ; are the Protestants really Apostates in departing from the Papists , whom they saw and knew to be departed from the Doctrine of the Apostles , though the Papists clamoured after them as Apostates ? no more are they such in departing from you upon this account . As for my self , notwithstanding of all that I have met with from among you ( not fit to be mentioned among sober men ) I am not therefore ashamed in that I have owned and confessed , the Son of man before men ; knowing that as those of old who believed not in him , reproached him , with his Trade , A Carpenter , with his Countrey , a Galelean ; with his Doctrine , a blasphemer , with his Company , a Companion of Publicans and sinners ; So they of his Houshold can look for no less from you now , who oppose a Testimony both to his Person and Doctrine ; who while you disown and reject such as have testified unto him for their Testimonies sake , you manifest your selves to be acting over again what was done of old in the like case , 9. John 22. for the Jews had agreed already that if any man did confess that he was Christ , he should be put out of the Synagogue . R. G. THE CONCLVSION . THus having answered those objections , and taken off that disguise of confusion and contradiction that these four men have brought against my Testimony to the true Saviour ; what I therein asserted , to wit , That the man Christ Jesus of Nazareth , is the true Christ , and our only Saviour ; and that he hath by his intire obedience to his Fathers will in his own Crucified body , by that one Sacrifice thereof , once offered for sins , as the only propitiation and attonement whom God set forth , already purchased Redemption , Righteousness and Justification with God for sinners ; To be revealed by his Spirit within , where by the effect and benefit thereof is witnessed , known and felt within , by all such to whom this word of Reconciliation being preached , through faith in him receive that attonement , so already done and perfected , as the ground of their faith and hope , for the Remission of their sins , and of eternal life by the Resurrection of the dead : I say this blessed truth published by the Apostles , & testified unto by me , stands above all the weapons and darts , cavils and exceptions , formed , shot and objected again it , as the truth , against which , neither Devils nor men , Principalities nor Powers of darkness shall ever prevail . Wherefore I would have you who have thus hastily thrust your selves forth against my Testimony , ( if yet you may be in all meekness and love advised , and that you reckon it not below you , a poor begarly , carnal thing ) re-examine this your work by the Scriptures of truth ; for know you assuredly , that whosoever believes not the Record that God hath given of his Son , hath made God a Lyar : And this is the Record that John who was sent of God to point him out , did bear of him , 1. John 19. &c. he confessed , I am not be , the Christ , but seeing Jesus coming unto him ( Mark that , not meekness , humility , a light or manifestation of Christ in himself as in him ) said Behold the Lamb of God which takes away the sin of the world ; this is he of whom I said after me cometh a MAN ( Mark that , the Lamb of God pointed out by John , which takes away the sin of the world , was and is a MAN. ) which is preferred before me ; he that sent me to Baptize , said unto me , upon whom thou shall see the Spirit descending , the same is he ; and this was an outward seeing ( with his bodily eyes ) of the spirit , in the form of a Dove descending and remaining on the man Christ Jesus : and I saw ( saith John ) and bare Record , that this is the Son of God : And this is he whom the Apostles saw after his being risen from the dead , and of whom they all testified , and believed in , as the true Christ , mans only true Saviour and mediator , whom God sent forth to be a propitiation for our sins , and to be the Saviour of the World ; and this is the will of God , that we should believe in him whom he hath thus sent into the World ; And this is HE , the Son of David , the Son of man , the only begotten son of God , to whom I have testified , as the true Christ , wherein you have taken upon you to oppose me ; whom nevertheless I do beseech and intreat , to consider seriously ( for this is a weighty matter , in respect of him , the Son of man , the man Christ Jesus , a Testimony unto whom as Saviour you have dared to oppose ) the words of our Lord , 8. John 14. ( if his words , who spoke as never man spake hath any weight with you ) If you will not believe that I am be , you shall die in your sins . However , if notwithstanding of this my labour of love in setting your work before you , that if it it were possible you might repent of this your joynt enterprize against the Person of the Lord Jesus Christ , you shall still continue your opposition against him , and his blessed Gospel preached by his Holy Apostles , and left by them to us upon Record in the Scriptures of truth , and testified unto by me , and shall cast up more reproach against me for the truth sake , I can and do in my heart say , the Lord lay it not to your charge ; Only let me also tell you , your labour will be but in vain : Read 4. Acts 25. compared with the 2. Psal . Why do the Heathen rage , and the people imagine vain things , against the Lord and his Christ ? for of a truth against the Holy Child Jesus whom God anointed , both Herod and Pontius Pilate , with the Gentiles and people of Israel were gathered together ; But the Lord hath set his King upon the holy hill of Sion , and hath declared his decree , and hath said unto him ( as never before nor ever since to or of any man ) thou art my Son , this day have I begotten thee . That I may finish this Discourse I shall only leave these two considerations with the Reader , as being what I intended in my Testimony . First , cheat not thy own Soul by professing in words the Prophets and Apostles Testimony to the man Christ Jesus , as the true Christ , and our only Saviour , and to Redemption through his bloud , while thou art not in any measure a partaker of that living faith , and lively hope , these Holy men lived and dyed in : An Historical bare assent to those truths , with an hypocritical extolling of the Person of Christ in his sufferings , mediation , and offices , as personally without thee , will not avail thee , in the day of the appearance of the Son of man , while thou hast not through a living saith ( being thereby ingrafted in him the true Vine ) a real , substantial evidence within thy self , that thou art in some measure a partaker of his Divine nature , by the workings of the Spirit of God within thee ; which whilst thou slights and rejects , notwithstanding of thy pretences to his death and sufferings , Redemption and Righteousness , thou wilt find it verified on thee , that the hope of the hypocrite shall perish . Secondly , whatsoever Spirit in or through any man ( though even an Angel from Heaven ) shall point you , to any other name or thing , within or without , then to him the man Christ Jesus even that same Jesus whom the Jews Crucified , to be he the Lords Christ our only Saviour ; or shall preach an obedience to be done and performed in our bodies , or by the spirit of God within us , as a ransome , a Sacrifice , an attonement and bloud of the Cross , to be offered up to God for our sins , through which Redemption is to be purchased , Reconcilation made with God , the Law fulfilled , the Curse and condemnation thereof taken away , and Justification for Remission of sins procured as the ground , bottom and cause of our faith hope & confidence in God for Salvation and eternal life , I say Believe him not : For this spirit is no other then a denyer of the true Christ , and of Redemption through faith in him ; setting up another Christ ▪ another Mediatour , then him the man Christ Jesus , whom the holy men of old believed in ; and another attonement , propitiation and bloud , than that one sacrifice of his Crucified body and the bloud of his Cross testified of in the Scriptures ; as already offered up for sins once for all ; preaching him in and through all these only as an example , and as a good man dying without cause by the hands of wicked men ; that we following him ( the light in our Consciences ) in all his Righteousness , might also come to God , as he did , to wit , by an obedience of works , That is to say , without a Mediatour : the dreadful consequence of which Doctrine I tremble to think on . I shall leave these Scriptures to be weighed and examined by such as are intangled in this snare , if their Authority have any room in them , 1 Gal. 6. 7 , 8. 9. I marvell that you are so soon removed from him that called you into the grace of Christ , unto another Gospel , which is not another ; but there be some that trouble you , and would pervert the Gospel of Christ . But though we , or an Angel from Heaven , preach any other Gospel then that which we have preached unto you ; then that ye have received , Let him be accursed . And this is the Gospel they preached , Rom. 5. 15 , 19. As by one MANS disobedience many were made sinners , so by the obedience of one MAN Christ Jesus ▪ shall many be made Righteous , 1 Cor. 15. 21 , For since by MAN came death , by MAN also came the Resurrection of the dead . FINIS . 
A43133	----	The precious blood of the son of God shed without the gates of Jerusalem for the redemption of lost and undone sinners: whereby his great love to mankind is undeniably manifested, in these following particulars; his agony in the garden; being betrayed by Judas, being falsly accused before Annas, Caiaphas, Herod and Pilate; his being scourged, scorned, and spitefully used; his condemnation and going to execution; how he was crucified; of his being reviled, and pardoning the thief upon the cross; and of his giving up the ghost. All which is practically applyed and improved, for the bringing of sinners out of the way of sin and hell, into wisdom's ways, whose ways are ways of pleasantness, and all her paths are peace. By that eminent divine, Mr. John Hayward. Hayward, John. 1695 Approx. 123 KB of XML-encoded text transcribed from 62 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A43133 Wing H1231F ESTC R215936 99827693 99827693 32116 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43133) Transcribed from: (Early English Books Online ; image set 32116) Images scanned from microfilm: (Early English books, 1641-1700 ; 1850:7) The precious blood of the son of God shed without the gates of Jerusalem for the redemption of lost and undone sinners: whereby his great love to mankind is undeniably manifested, in these following particulars; his agony in the garden; being betrayed by Judas, being falsly accused before Annas, Caiaphas, Herod and Pilate; his being scourged, scorned, and spitefully used; his condemnation and going to execution; how he was crucified; of his being reviled, and pardoning the thief upon the cross; and of his giving up the ghost. All which is practically applyed and improved, for the bringing of sinners out of the way of sin and hell, into wisdom's ways, whose ways are ways of pleasantness, and all her paths are peace. By that eminent divine, Mr. John Hayward. Hayward, John. The tenth edition. [4], 114 p. printed for Robert Gifford, in Old Bedlam, without Bishopsgate, London : 1695. After imprint date on title page: Price bound 1 s. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Passion -- Meditations -- Early works to 1800. Jesus Christ -- Crucifixion -- Early works to 1800. 2004-01 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Judith Siefring Sampled and proofread 2004-02 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE PRECIOUS BLOOD OF THE SON of GOD Shed without the Gates of Jerusalem For the Redemption of Lost and Undone SINNERS : Whereby his great Love to Mankind is Undeniably Manifested , In these following PARTICULARS ; His Agony in the Garden ; being betrayed by Judas , being falsly accused before Annas , Caiaphas , Herod and Pilate ; his being Scourged , Scorned , and Spitefully Used ; his Condemnation and Going to Execution ; how he was Crucified ; of his being Reviled , and Pardoning the Thief upon the Cross ; and of his giving up the Ghost . All which is Practically Applyed and Improved , for the bringing of Sinners out of the Way of Sin and Hell , into Wisdom's Ways , Whose Ways are Ways of Pleasantness , and all her Path's are Peace . By that Eminent Divine , Mr. John Hayward . The Tenth Edition . London , Printed for Robert Gifford , in Old Bedlam , without Bishopsgate , 1699. Price bound ●●s . TO THE Christian READER , Dear Hearts ; BY the reading of this small Treatise , you may in some measure , be made sensible of what Christ hath done for you in order to your everlasting Salvation : Wherein his great Love is manifested unto all : For greater Love hath no Man than this , to lay down his Life for his Friends ; but he hath laid it down for his greatest Enemies , to redeem them from everlasting Destruction . By these sad and dolorous Sufferings of our Saviour , we may see also what a dreadful and Soul-destroying thing Sin is , that nothing but the precious Blood of the eternal Son of God could make Satisfaction for it . Oh what Cause have we then to admire and adore the mighty God of Heaven for his infinite Mercy towards us , in sending his Son , his only begotten Son , Christ Jesus , to redeem us from Death and Hell ! Seeing such great things have been done for us , let us make it our daily Practice and Business to walk in some measure answerable to them : That we may so do , is , and shall be the hearty Prayer of your Soul 's Cordial Friend ; JOHN HAYWARD . OF Our Saviour's Agony IN THE GARDEN . Matth. Chap. 26. Ver. 38. Then saith he unto them , My Soul is exceeding sorrowful , even unto death ; tarry ye here and watch with me . AND not designing to take notice of the Meanness of his Birth , and that continual Course of Sorrow and Misery , that attended the former part of his Life ; wherein he took upon him not only the Form of a Sinner , but a Servant : I shall consider the time only towards his Death ; wherein , in a most especial manner , his great love to Mankind is manifested : For as every natural Motion groweth more ardent towards the end ; so the Love of Christ towards the true Church , his Spouse . Not that he loved us better in the latter part of his Life ; but it did then most appear : As some sort of Fire , the more Water is thrown upon it , the hotter it burns ; so both the Apprehension and Presence of Death was so far from lessening his Love , that it did rather encrease it . Therefore , as in all the Passages of his Life , so more especially towards his Death , all his Doctrine was Holy , Just , and Good , ( Milk for the Weak , Meat for the Strong , Medicine for the Sick , not too deep for the Simple , nor too shallow for the Wise ) but as a Ford wherein the Lamb may wade , and the Elephant swim ; all his Actions were the Works of Justice and Mercy , Examples of all Vertues , but most especially of Humility , which is the Foundation of all other Vertues , as Love , Pity , and Compassion , whereof our Miseries stood most in need . His Life was so Pure and Holy , that by that Example he hath set us , we may plainly see what is either wanting or amiss in our selves , even the Book which the Prophet Ezekiel speaks of , That he saw , Ezek. 2. written within by Instruction , without by Example of Life ; wherein we have what to contemplate , what to imitate , and what to admire : So that whosoever doth not only study , but like the Prophet , seek , he shall attain inestimable , both Knowledge and Vertue . When our Saviour begun his Passion in the Garden of Gethsemane , he was accompanied with those three Disciples , who not long before had seen his Glorious Transfiguration upon Mount Tabor ; to the end , that seeing so great a Change , they might be sensible of the greatness of God's Severity , and of his Love. O Treasure of Heaven ! O Light and Life of the World ! How was his Glory obscured ! his Strength abated ! his Courage appaled ! insomuch that he did acknowledge to his Disciples , that his Soul was heavy unto death . Our Saviour began his Conflict with Prayer , giving Example to us , in all our Troubles to do the like ; teaching us also in what manner we ought to pray ; first , in that he did fall prostrate upon the Ground , he did thereby instruct us , that with the greatest Humility and Reverence we must present our selves before the Majesty of Almighty God : Secondly , by his earnest praying , with what fervency of Spirit we ought to beat at Heaven Gates . Thirdly , by his often praying , we have an Example of Perseverance , until he that doth engage us to beg , shall let us have his Favour so far as to obtain . Lastly , He hath taught us to renounce our own Wills , and to resign our Desires to the pleasure of Almighty God. These things , if at all times we endeavour to perform , but especially in the Agonies of Death , the Angels will certainly come to comfort us ; for God will cerly send us strength to bear , what he is not pleased to remove . But wherefore did our Saviour pray , That if it were possible this Cup might pass from him ? Did he not freely and voluntarily offer up himself for Sin to save Sinners ? yes , desirously ; for no necessity could be cast upon him ; no complaint of Justice , because he was innocent ; no necessity through weakness , because he was Almighty , for he had twelve Legions of Angels at his Command ; but it was to comfort and strengthen his weak-hearted Members , that their Courage might not be cast down under any Tryal or Tribulation that God might call them to ! And also he did hereby declare , That he did bear the natural Weaknesses of our Flesh : For none can possibly imagine the greatness of those Sorrows and Miseries that he went through . Lastly , he would manifest to us , That he did consist of two Natures , and two Wills ; not so separate as to make two Persons , nor so confounded as to make one Nature and Will , but distinguish'd in their essential Properties and Operations . In his Humane Will , he did pray to avoid this Cup ; in his Divine Will , he did desire it . He did desire Death , in regard of the end ; but in regard to it self , he did pray to avoid it . Yet his Humane Will was not contra●…y or repugnant to his Divine Will : Yet being surprized with the fear of Death , through the frailty of his Hamane Will , he seemed not to think of that which he perfectly did know ; not as drawing or declining from his Father's Will , but forthwith resuming his Resolution , submitted himself to his Decree . There is no Question bu●… the Pains that our Saviour did endu●…e in his ●…dv were exceeding great ; yet nothing comparable to the Torments of his Soul. In bodily Pains 't is possible some have born as much as he : But as for the Sorrow of his Soul , the unspeakable Sorrows of his Soul there was never any came near him : And indeed , the Pain of the Body is not comparable to the the Sorrow of the Soul , Prov. 18. 14. The Spirit of a Man shall sustain his other Infirmities : But a wounded Spirit who can hear ? And first begun his Sorrows in his Soul. For as Sin beginneth always at the Soul , and from thence extendeth to the Body , it was most proper that the Punishment of Sin should begin at the Soul , and afterwards proceed to the Body . This Grief of Soul of our Saviour's was very great , as one of the Evangelists testifieth , Matth. 26. 37. He began to wax sorrowful , and grievously troubled : Another , Mark 14. 34. He began to be afraid , and in great heaviness : and says , Luke 22. 14. He was in an Agony . But in a more peculiar manner he did express it himself , Matth. 26. 38. Now is my Soul tr●…ubled , now is my Soul heavy even unto death ; and also by Actions in that when no violence was offered to his Body , no Man stood near him to do him any harm ; he was so much inwardly pressed in Spirit , and in so great an Agony , that in an extream cold Night when he lay upon the cold Earth , all the Forces of his Body were distracted , the Humours disturbed , the Pores opened , and he was cast into a great and bloody Sweat : not a thin faint Sweat , but consisting of such great Drops , which issued so plenteously from every part of his Body , that they came through his Apparel , and trickled to the Ground in great abundance , Luke 22. 44. Sure never was any Garden thus watered , never Ground thus wet . Adam might moisten the Earth with the Sweat of his Brows ; but never was it moistned but at that time with a bloody Sweat. O let us therefore look upon our Saviour , and upon our selves : Upon our Saviour as upon the true Adam , not cast , but came out of Paradice of his o●… Love and free Will , for to redeem us from our Sins : labouring in a bloody Sweat , to get for us the Bread of Life : Upon our selves , as those that were at that time his only Tormentors ; for the Executioners did not then tear him with Whips , they did not then press a Crown of Thorns upon his Head. It was not the Nails nor the Spear that then did pierce him , but it was our Offences that did so much afflict him ; our Sins were the heavy Burthen under which he did so grievously sweat . For then were represented to him the Sins of the whole World , both past and to come ; which to him who bears so great a Love and Zeal to the Honour of his Father , it could not but be an unspeakable Sorrow and Trouble to him . Then also was presented to him the most terrible sight in the World , the great Fury of the Father , before whose Majesty , when he is moved to Wrath , the Angels cover their Faces , the Mountains sweat , the Earth trembleth , the Sea flyeth ; before whom , if he appears as Judge , no Creature can stand ; and verily , if the Wrath of God against one Sinner , for one Sin , be termed Unquenchable Fire , a Worm that d●…th not , Watling , and Gnashing of Teeth , and yet not sufficiently expressed : What Words can the Wisdom of Men devise to represent the terribleness of that Judgment that was against him , who was to drink of the whole Cup of his Father's Wrath ; not for one Sin only , but for the Sins of the whole World ; and if he had left one drop , if he had not drank up the very Dregs , we had not been excused from eternal Damnation . Also he beheld the Ingratitude of many , who would not endeavour to make any profit to their own Souls , of this great Benefit , which doubtless was a sharper cut to him than all the outward Torments he endured ; ever as it is less grievous to a Man to take pains for another , than to know that his Pains shall not be regarded . Our blessed Saviour did bend under this heavy Burthen , and dipt his Garments in his own Blood ; and he took the Cup of his Father's Wrath , which had no mixture of Mercy in it : He did lay upon his Shoulders a light Burthen , and a sweet Yoke : but we have laid upon him an unmerciful Load , which none but himself is able to bear . No Element is heavy in its proper place ; and therefore as one that diveth into the Water , feeleth not the Weight of the Water which is above . So he that is plunged in the depth of his Sins , has no sense how heavy they are , because Sin is there in its natural place , But Sin in our Saviour was out of its proper place , and above its Sphere , and therefore lay the more grievously upon him . For if a Sinner that is sanctified is oftentimes pressed with his own Sins , that he crieth out with holy David , Psalm 38. My iniquities are a sore Burthen , too heavy for me to bear : How grievous must this Sea of Sin be to him who is Sanctification it self , and from whom it all flows ? O heavenly Father ! What is this that thy innocent Son , thy only Son , thy Son in whom thou art well pleased , in this humble and heavy manner laboureth before thee ? Their Fathers hoped in thee , and thou didst deliver them ; they called upon thee , and were not confounded . Wherefore then is thy innocent and only Son , begotten of thy Substance , forsaken of thee ? How shall we sinful Wretches expect to find any Mercy with thee , seeing thou art so seve●…e against thy only Son ? So merciful a Father against so good and loving a Son : Is not thy Wrath appeased when thou seest this miserable Spectacle of him that is so dear unto thee ? This bloody Sweat , whereof every drop is of greater value than a Thousand Worlds ? Is it not a sufficient Satisfaction for our Sins , a sufficient Price for our Redemption ? O admirable and upright Justice ! for this was but a small Skirmish to the main Battel which did follow after . Sure if thy Eyes , Holy Father , were fix'd upon the Cross , whereunto thy only Son was fastned , thou wouldst not be satisfied nor appeased , because thou hadst before ordained , that Death , which was a Curse belonging to Sin , must also be the Punishment of thy Son ; that the Devil that prevailed by a Tree , should also be by a Tree subdued . O what a painful Purchase has our Saviour made ! what a sharp Price has he paid for our Redemption ! how intolerable may we think was the end of his Sufferings , when the beginning was so dreadful ! and how cruel were those Torments , that were by him to be endured , which were so terrible in being feared ! O therefore let the sight of our Sins draw some Drops of Tears now from our Eyes , seeing they did draw so many Drops of Blood from every part of our Redeemer's Body : Take a little touch of that Grief which did lie so heavy upon him whose Power sustaineth the Heavens , that it made his Soul heavy unto death , being so deeply drowned in the Nature of Man , that he seemed to forget that he was God. Let us accuse and condemn our selves of all manner of unworthiness , and take up with a godly Sorrow , both for love to our Saviour , and in hatred to our Sins ; the one for suffering for our sakes ; and the other for being the only cause of it ; and let us not be like to the Disciples that were with our Saviour , who fell into a sound and secure Sleep , whilst their Master both watched , prayed , and sweat a bloody Sweat for their Redemption : He was like a loving Father , who spares no pains to get Bread for his Children , whilst they remain free both from Trouble and Care : If drowsiness of Spirit overcomes thee , pray to God to awaken thee with his Heavenly Voice ; if that will not do , to make you smart with the Rod of Affliction , that so you may watch and pray lest you fall into Temptation . Let us by this grievou●… Agony that vexed his Soul , by that terror and trembling that wholly possess'd his Body , and by all the pains wherein he was plunged for us detestable Sinners , beseech him , that in the last hour of our lives , when Fears and Distresses come upon us , that he would give us stedfast strength and confidence in his Mercy , that in that hour when we are leaving the World , he would not leave us ; and in this fearful Conflict not to forsake us , but send his holy Angels to assist us , and to minister Courage and Comfort to us , that no Temptations of the Devil may prevail against us , but that he would be pleased to arm our Hearts with Humility and Patience , that they be not distracted or distempered with any fear of Grief ; but that in all things our Desires may be conformable to his Will. Let us implore his Goodness to give us such constant courage , such hope , such love towards him , that the weaknesses of our Flesh may not be overcome by any fear of Death , but we may both safely and sweetly pass from the Society we have with thee here by Grace , to the Society which the Saints enjoy with thee in Glory Mat. 26. 48. Of our Saviour's being sold , betrayed , and apprehended . Matt. 26. 47. And while he yet spake , lo Judas , one of the twelve came , and with him a great multitude with Swords and Staves , from the Chief Priests and Elders of the People . BUT when the Son of God did in so high a degree , both love and value the Sons of Men , that he thought nothing painful to himself that might be profitable to them ; yet see how the Sons of Men did either value or love the Son of God ; they took all Occasions , first to slander him , and afterwards to slay him ; they sold him one to another for thirty Pieces of Silver . O devilish and malicious Spirits , to hate the Author of our eternal Salvation . As no means are thought bad enough to bring him to his Death , so to undervalue the Lord of all Creatures , as not many Beasts are sold at so base a Price ! O infinite inequality of Affection between God and Man ! God came to save Man , and Man goeth about to destroy God : God bought Man with the dearest Drops of his Blood , and Man sold God for Thirty Pieces of Siver : O the Love of the Lord Jesus was great , when he came to redeem those that were lost , and the Saviour of the Redeemed , how great was his Love , to come into the World , when he had no need , nor we any Merit , to sanctifie it with his Justice , to enrich it with his Grace , to enstruct it with his Doctrine , to confirm it by his Example , to redeem it with his Blood ? that as by the Pride of one , who being but Man , did aspire to be God , we were condemned ; so by the Humility of another , who being God , became Man , we should be saved . Being sold at the Price of Thirty Pieces of Silver , to such cruel Merchants as desire no Profit by him but his Life , the Traytor Judas , whose Feet a little before he had washed , came unto him , attended with a bloody Band : And how willing our Saviour was to embrace his Passion , did appear by his voluntary presenting himself to them , and in that he turned not away his Face from this barbarous Beast that came to kiss him . But , O innocent Lord ! What hast thou to deal with Traytors and Tormentors ? What Courtesie between the Lamb and the Wolf ? What Commerce between God and Belial . Our Saviour did not only permit Judas to kiss him , but he did also smite his obstinate Heart with this soft Speech , Friend , wherefore comest thou ? dost thou betray the Son of Man with a Kiss ? But wherefore did our Saviour call Judas Friend , when he had betrayed him ? To testifie , that altho' the Knot of Friendship was broke on his part , yet on our Saviour's it remained whole and entire , to reduce him again to his Friendship ; for if he could have said without despair , with holy David , I have sinned , he should presently have heard , I have forgiven . If our Saviour had kissed Judas , he should never have despaired , or destroyed himself ; for his Kisses inspire Life ; and therefore the Spouse beginneth the most excellent Canticle with these Words , Cant. 1. 1. Let him kiss me with the Kisses of his Mouth . 1 John 4. 10. It is he that hath loved us first . Ephes. 1. 4. It is he that hath chosen us , and not we him : Or if Judas had kissed him , as the Psalmist speaks of Psalm 2. 12. Kiss the Son lest he be angry ; That is , if with sincerity of Soul he had rendred him that Faith and Homage that is due to him , it had gone well with him ; but because he was like one of those whom the Prophet speaks of , Isa. 9. This People approach to me with their Mouths , and their Hearts are far from me ; because he came with a treacherous Hypocrisie , this Kiss could draw no Vertue from him , but turned it to his Condemnation : O cursed cruelty ; cursed , because obstinate ; cruel , because unjust , which neither the Power of a Miracle was able to astonish , nor the Kindness of a Benefit could any way appease . But they proceeded notwithstanding to lay Sacrilegious Hands upon him , as upon a Malefactor , to bind his Holy Hands ( which had wrought so many Miracles among them ) with rough and knotty Cords , his Disciples either forsaking of him , or falling off from him ; and to lead him away in a more opprobrious manner than the Ark of the Testimony was taken and carried away by the Uncircumcised Philistines . Poor and miserable Jews , whom do you thus hale away ? Against whom have you taken up Arms ? Your Prisoner hath made you Captives ; he whom you have bound with Cords , hath chained you with Fetters of Iron ; he hath been to you as a Bait , or a Hook that taketh the Takers : Never was Force so unfortunately applied : Never was Prey so impossible to be held , and so dangerous to be let go ; for he soon got out of your Hands , but you shall never avoid his Curse . O People , well beloved , thy malicious Madness hath made thee miserable , thou art ruinously cast down , thou art finally cast out , and that which was no People is planted in thy place : You came with Torches and Lanthorns to apprehend the Son of Truth , but you would not see his glorious Light , therefore you remain the blindest People in the World ; insomuch that all the Prophecies that have been spoken of you have been performed by you against your selves . But what Folly is this , O ye Jews ! how far is it beyond all Folly , to carry him with Bands of Men , that went of his own Accord ? into whose Brain could it sink , that he would break away that went voluntarily himself ? He that hath power to give Life unto the Dead , could he not have kept himself in Life ? He that delivered others from Devils , could he not have delivered himself from you ? Assure your selves such was his infinite Charity , wherewith he goeth to the Cross , to appease his Father's Wrath , and redeem the Sins of the World , that you should have more to do to keep him in Life , than you have to carry him to his Death : He hath far greater , both care and haste to redeem you , than you can possibly have to murder him ; for he had not redeemed us , if his Death had been forced upon him ; if his Sacrifice had not been voluntary , it had not been satisfactory ; we could not have been saved by his Obedience , if he had not died of his own accord ; and the●…efore his Father having given , and he accepted of the Sentence of Death , he used no means to escape ; for he was not driven by Force , but drawn to it by his Obedience to his Father , and Love to us : There is no Man that fears Death , but he whom Death is able to kill : But Death had no such Power over the Son of God , for he did voluntarily lay down his Soul , even when he would himself . O senseless Jews ! He that is to bury so many Figures , to fulfil so many Prophecies , to accomplish so great a Business as the Redemption of the whole World , to what end should he run from you ? By all this you may see what base abuse was offered to the Son of God ; Certainly if it had not been the Will of his Father , and of himself , it had been better that Mankind should have rotted in their own Corruption , than that infinite Vertue , perfect Felicity , the true Glory , the eternal Word and Wisdom of the Father , should be so basely and vilely abused by those Sons of Belial . But since it was his Pleasure , because by this way he would manifest his Love , it is our part to accept it with thankful Hearts , and with Reverence , both to love , honour , and praise him for the same . Therefore let us lift up our Voices at all times , and in all places , to the Praise of Almighty God , for this his unspeakable loving kindness , since he has so far pitied our Condition , as to come into it himself , to exalt us to his Glory : O admirable Dispensation of Grace ! thou hast pour'd forth thy Treasures without measure upon us ; we can desire no more than we do enjoy in thee , for thou hast exalted us above the Heavens . Our Saviour was seated in Majesty and Glory , invironed with Angels , hearing the sweet Harmony of his own Praise , doing wonderful things in Heaven , and in the Earth , and in all the deep places : But we lay in the Mi●…e of our Miseries , just fallen into the bottomless Pit of everlasting Sorrow , void of the poorest Comforts of Calamity , either helpless pity , or vain Hope . But our Saviour bowed down the Heavens , and came down ; not by changing place , but by manifesting himself in a holy Humanity : He was admirable in Heaven , but he became miserable and contemptible upon Earth : He changed the Name of Majesty into Mercy : and did cover himself with the Sackcloth of Mortality , and did enter , as it were , into Perdition , wherein he did both willingly wallow and take delight : But our Saviour received no Spot nor Soil ; but he did stretch forth his Hand to the Work of his Hands , whereby he drew sorth ; he did cleanse , he did cloath , he did comfort and confirm us , he did reach forth his Hand by his blessed Birth , he did draw us by his Doctrine , he did cleanse us by his Death , he did cloath us by his Resurrection , he did comfort us by his Ascension , and he did confirm us by his sending of the Holy Ghost ; therefore let us praise and magnifie the Lord for his great Love towards us ; for in all his Works he was ours mo●…e than his own ; he took the Burthen of our Miseries upon him and laid the Benefits of his Merits upon us , he heard the Cries of the Poor , and came down from the highest Heaven to the D●…ngeen of this World , to deliver them from their Distress , and to restore them to that Innocency and Immortality from whence they were fallen . He was sold to redeem us , he was apprehended to discharge us , and he was bound to unfetter us ; all which he did plainly signifie in what he said to those that came to take him , John 18. 2 I say unto you , that I am he , therefore if you seek me , let these go their ways . Of our Saviour being had before Annas , Caiaphas , Herod , and Pila●…e . Matth. 26. 57. And they that had laid hold on Jesus , led him away to Caiaphas the High Priest , where the Scribes and Elders were assembled . AFter that Judas had betrayed him with a Kiss , and they had taken him , they led him away before Annas , the Father-in-law to Caiaphas the High-Priest ; Annas sent him bound to Caiaphas , where the Scribes and Elders were assembled . He was accused of Blasphemy , but very ●…sly and wrongfully : And there an Officer in the Court , in the full Face of Justice , give him a Blow on the Face , co●…trary to the Rules of any Court of Judicature : Yet all these Ind gn●… did our blessed Saviour with ind●…gable Patience bear . Which Patience if we observe together with all his Behaviours in the other Passages of hi●… Passion , we shall find a perfect Cure for all our Impe●…fections , and a straight Rule to direct us in all the Affairs of this Lise . O Gracious Countenance , which filleth the Heavens with Glory , which the Angels with Joy and Ravishment do desire to behold ! O perfect Image of the Father ! how deeply was thy Beauty , and thy Majesty over clouded with Disgrace ? O infinite Humility ! O f●…t Lord ! Is it possible that there should remain in the World any Footsteps of Pride , after this admirable Example of Patience ? O Earth and Ashes ! thy God did with deep silence endure all these Indignities , and thou stirrest , thou starest , and turmoilest thy self , and tormentest others , upon the least touch of thy Reputation : God did pray for those that blaspheme him ; but we di●…d ●…in or scorn to look upon a Man that hath given us the least affront imaginable . God would be esteeme●… a Sinne●… , when he was pure from any soil of Sin : But we , although de●…ble Sinnars , think much of any that do not think us Righteous . God was abased to the lowest degree ; but we would be advanced above all Men , above the Angels , yea , above God himself . Ah proud Flesh ! it cannot swell so high , but Vengeance will sit above it ; it cannot lift up it self so lofty , but God's Hand shall strike it down . God and Pride could not dwell together in one Heaven , much less in one Heart . Our Saviour hath taught us to love our Enemies , Matth. 5. 44. to do good to them that hate and hurt us , that we may be the Children of our Father which is in Heaven . What shall we further say ? we are desirous to be esteemed the Sons of God , we are ready to assume that Name unto us , although it may be we are Hypocrites and Lyars . And how can this be , when we think our selves dishonoured , if we revenge not the least Indignity that is done unto us ? yea , when no moderate either Satisfaction of Revenge , will suffice to appease us ? If it be so with us , let us be ashamed to call God our Father ; and let us tremble to say unto him , F●…rgive us our Offences , as we forgive them that have offended us , For this is as if we should say , Forgive us not , because we will n●…t forgive ; or in pl●…iner Terms , Damn us , Lord , because we will be damned . Undoubtedly they who are the Son●… of God and Christians in Deed and in Truth , must not only a●…rive at this degree of Goodness , not to return Evil for Evil , but they must advance higher , to return Good for Evil ; they must declare by their Actions , that they have not only surmouned Evil , but that they have attained to that which is good , and in such a degree as to overcome Evil with Good. Rom. 21. 8. Therefore let us learn to be of an humble Spi●…it ; if we did but know the Vertue of true Humility , we should abandon the chiefest things in the World to a●…in it . If we desire to have Mercy , Humility will help us to it , as it did the Publican : If we desire the Grace of the Gos●…el , our Lord saith , He was sent to preach it to the poor : It was hid from the wise , and revealed to the little ones . Would we have our Prayers heard ? Ecclus. 35. 17. The Prayers of the Humble shall pierce the Clouds , and will not depart till the Highest regard it . If we desire Glory and long Life , an humble Spirit will help us to it , Prov. 22. 4. They are the Rewards of Humility , if we desire to live under the Protection of God , and to participate of his Grace , as , no doubt , there is none in the World but what does so , Psalm 34. 17. 1. Pet. 5. 5. The Lord preserveth the lowl●… , and giveth Grace to the Humble . For as Water runs to the low Grounds , so do the Graces of God flow to the humble Hearts . In a Word , if we are desirous to pass the time of this Life in Peace , Mat. 11. 29. Learn of me , saith our Saviour , for I am ●…eek and humble of Heart , and so you shall find rest in your Soul●… . If we desire to be everlastingly happy in the Kingdom of God , we must then humble our selves as little Children , Motth . 18. 4. For Heaven is like a stat●…ly Palace with a low Door , wherein no Man can enter except he stoop : Humility is not only a Vertue , but a Vessel that contains all other Vertues . This unquiet Night wherein they had our Saviour before Annas and Caiaphas being scarce ended , they led him to Pilate the Roman President of the Province ; for the Jews at that time were under the Dominion of the Romans , who although they allowed them the use of their Religion , yet they barred them from all Civil Jurisdiction , and all Cognizance of Capital Crimes , as in other Provinces it was the custom so to do : So although the Jews had condemned Jesus of Blasphemy , and cryed out against him , He is worthy to die , yet they had no Authority to put him to death : and therefore they led him to the Roman President for the Territory of Jud●…a . But when Pilate understood that Jesus was born in Galilee , which belonged to the Jurisdiction of Herod the Tetrarch , he sent him to Herod , who at that time was at Jerusalem . Now Herod had been desirous of a long Season to see Jesus , because of that admirable Report that run of him , whereupon he was then joyful of his coming , hoping to have seen him wrought some Miracle : He questioned him concerning many things ; but he enquired out of vain Curiosity , and with no true Intention or End : Christ answered him nothing , according to that which St. James saith , Jam. 4. 3. Ye ask and do not receive , because ye ask amiss . Hereupon Herod with all his grave Counsellors and gallant Courtiers , interpreting the Silence of Jesus for Simplicity , did openly contemn him , and for a plain Decla●…ation , not of his Innocency , but his Simplicity they arrayed him in White Rayment , and sent him back again to Pilate ; that he who had been taken before for a Man of evil Behaviour , and namely , a Glutton , a Drinker of Wine , a Companion of Sinners , a S●…irrer of Sedition , a Blasphemer , a Sorcerer , possess'd with a Devil , should then pass for a very simple Man. O true Comfort of all Afflictions , whether by publick Injustice or private Injuries ! let us learn by these Exemplary Instructions of our Master to make no account of the Judgments and Estimations of this World ; let us leave off to be so ambitious , as to affect the vain Breath of humane Praise , which is like to an Eccho , a meer empty Sound without Substance which feeds and flatters us with wrong Names , pleasing our foolish and idle Fancies , till we fall into the Pit of everlasting Destruction : For we may easily see and find by daily experience how variable Men are in their Opinoins , constant only in unconstancy and persisting in nothing more than in change . They who cryed Hosanna in the Highest , soon after cry , Let him be crucified : They who saluted him for their King , do presently profess , That they have no King but Caesar : They who met him with Olive Branches , do now present him with Swords and Staves : They who did spread their Garments before him , now take his own Garments from him : They who did acknowledge and adore him for the Son of God , they in few days prefer Barabbas , a Thief and a Murtherer , before him : Therefore by this you may see what cause we have to give credit to the Judgment of the Men of this World. Who will trust the Love of this World , which is so uncertain ? Who will be so base as to fawn upon it for a few crumbs of such fading Credits ? Who then will be so foolish to take all pains to please it ? nay to be more careful of what the world will say of them , than what God shall say of them in the last day ? Behold , from hence we may draw both Divine and Moral Comforts in all Miseries , that either Malice or Unkindness can bring upon us ; Divine , for that no greater Reproach , Shame , or Infamy can befal us , than did our Lord and Master for our Sakes : Moral , for that we may see how foolish and false the Opinions of Men are , prone always to judge well of the wicked , and hardly of the Good. For behold , here Vertue is counted Vice , Truth Blasphemy , and Wisdom Folly. Behold the Peace maker of the World is judged a seditious Person ? the Fulfiller of the Law , a Breaker of the Law ; our Saviour a Sinner , our God a Devil . Wherefore should we murmur or repine at any Trouble that doth befal us ? God handleth thee no otherwise than he did his only Son ? no nor so bad neither ; and it is not only a Comfort , but a Glory , to be a Partner and a Fellow-sufferer with Christ ; he delighteth to see in us some Representation of himself . How can we be Members of Christ , if we will not participate with him in his Suffering ? Hereby we are farther taught , that the business of God's Glory , and the Health of Men's Souls , howsoever base or ignominious it may seem to the Judgment of the World , must be resolutely undertaken and performed by us , from the King upon the Throne , to the Peasant upon the Dunghil . Of our Saviour's being spitefully used and abused . Matth. 26 67. Then did they spit in his Face and buffeted him ; and others smote him with the Palms of their Hands . NOW when Jesus was brought again from Herod to Pilate , the Jews refuse to enter into the Judgment Hall , lest they should be defiled , and thereby made unfit to eat the Passover ; so scrupulous were they in an outward Ceremony , when their Consciences were guilty of many bloody Pollutions , especially at this time , in using their uttermost endeavours to destroy the Lord of Life . They had not long besore hired Judas to betray Jesus , suborn'd false Witnesses against him , encouraged Officers in a most unsufferable manner to abuse him ; yet was all this covered with an outward shew of Religion . And whereas it is nothing but Justice to bring the Accusers and Accused Face to Face , they did not ; and although they charged him with Blasphemy against God , and Treason against the Emperor , yet they perswaded Pilate to so much Injustice , as to enquire no farther into it , but to condemn him upon their Words , affirming , That by their Law he was worthy to die , and that if he had not deserved Death , they would not have brought him . O cursed piece of Injustice ! But , O blessed Saviour , what great Satisfaction did he make Pilate for remaining one Night in his House , by sprinkling eve●…y part thereof where he came , with his most precious Blood ? What can we say for our selves , so wretched as we are ? How do our Sins defile our Souls , seeing they have so defiled the pure Glass of the Majesty of the Father , so troubled the clear Fountain of all Beauty and Delight ? O blessed be this Son of Justice , and Light of his Father's Glory , for his being willing to receive that great Punishment that was due to us for our Sins . Isa. 63. 2. Wherefore is thy Appar●… red , and thy Garment like him that treadeth in the Wine press . Were it not more Justice , that we the Offenders , should suffer for our own Deserts , than that our innocent Lord should thus be tormented for them ? Had it not been fitter that our filthiness should have remained upon us , the proper Dunghil , than ●…o be cast upon him , the Purity of all Beauty and Glory ? O let us intercede with our precious Redeemer , to give us Hearts that will yield him that Obedience and Praise that is due to him , for this his unspeakable Love towards us : Let us beseech him not to cast us off , whom he hath created for himself , and redeemed with his most precious Blood : Let us heartily desire , and fully resolve to be his , and to bear Fruit to no other but to him , who hath planted us , and doth continually both water and purge us : Let our Hearts be so much set upon him above all : Let our Tongues continually praise him , our Feet follow hard after him , our Hands serve him , our Understandings always contemplate upon him , our Memories never let him go , our Will always delight in him , and our Souls enfolded in the Flames of his Love. O Lord , environ us with fiery Walls , shut all the Gates thereof , set the Cherubims to keep the way , that nothing may enter but thy self : Let us pray all the Creatures of this World , and if they will not be entreated , we will abjure them by virtue of that Obedience we owe to our Lord , to come not near , nor trample within this Garden , for all is the Lord's ; we will observe all to serve him ; you shall be all meer Strangers unto us ; we will abandon all Creatures for the love of him who hath abandoned his Kingdom for Love towards us , for this end were we created , and we can make no better Recompence for all his Sufferings , but to love him only , and always to praise him . Blessed be the Name of the most high God , who is the Comfort of our Life , the Light of our Eyes , the End of our Desires : All his Angels and Saints , yea , all Creatures for ever praise him , for by the Merits of his unspeakable Charity and Humility , he bowed his back to endure the Misery that was due to us for our Sins . He hath not only freed us from all Evil , but also hath given several degrees of his Graces to us , and has taken upon him our Flesh , and gave us of his good Spirit . He took upon him our Sins , and hath given us his Righteousness . He took upon him the Punishment that we could not avoid , and gave us that Glory which he did possess by making himself like unto us ; he hath in some degree made us like himself in the sight of his Father ; and by his suffering that which we deserved , he hath procured that for us that we could not deserve : So that all his Troubles have conduced to our Joy : His Dishonour , our Glo●…y ; his Misery , our Merits ; his Sufferings , our Satisfaction ; his Reproach hath made us without Blame ; his Bands hath freed us , his Stripes healed us , his Sorrows comfort us , his Travels refresh us , his Condemnation justieth us , and by his Death , hath brought us unto eternal Life . Now when Pilate saw that Jesus looked so pitiful , he thought the sight of him sufficient to break the blood Purposes of his Enemies ; he led him forth to the People , and said , Behold the Man ! what would you have more ? if it be for Malice that you are so violent against him , behold how miserable he is ! If for fear , behold how contemptible ! Faults he hath done none . Certainly this shewing of Jesus doth plainly shew he was made a woful Spectacle ; so woful , as Pilate did verily believe , that the very sight of him would have moved the hardest Heart to relent , and say , This is enough we desire no more . But their insatiate Cruelty importuned Pilate , some with Perswasions , others with confuse Clamours and Cries , that he might be crucified . They had the Devils mind . Nothing satisfie but Death ? no Death , but the Death of the Cross ? Although our Saviour was accused of Blasohemy , of which he was guiltless , yet the Death of the Cross is not that Punishment that is due for such a C●…ime by the Law of Moses , the Blasphemer was to be brought forth and stoned by the Congregation . Levit. 24. 14 , 17. M●…ses saith , Bring the Blasphemer out of the Host , and let all the Congregation stone him . But all this was done that the Scriptures might be fulfilled : The Death of the Cross was appointed by the Father , and accepted by the Son ; it had been prefigured and prophesied : Jesus himself had foretold more than once , That he should be delivered by the Jews to the Gentiles to be crucified . What then shall we say , but with the Church of Jerusalem , acknowledge , Acts 4. 27. That Herod and Pilate , with the Gentiles and People of Israel assembled , to do whatsoever the Hand and Counsel of God had determined . Many times before , when the Jews went about to apprehend our Saviour , they wanted Power , as John 7. 30. and 10. 30. when upon suspicion of Blasphemy , they would have stoned him , Joh. 8. 59. when they would have thrown him headlong from the edge of an Hill , he easily escaped them , Luke 4. 29. even in the day time in their popular Cities environed with the thickest Throngs , because then his time was not come , and also these were not the Death 's appointed for him : But when the time came that the Jews should deliver him to the Gentiles to be condemned and crucified , he voluntarily submitted himself into their Hands . For when the time was come , he would not escape , nor the Jews could desire no other Death for him , but the Death of the Cross. Among all that vast Multitude , there was not any variety either in Voice or Opinion ; they all agreed to take away Life from the Son of God ; they all agreed he should be crucified ; they all agreed to prefer Barabbas , who had slain the living , before him who had brought the dead to life . If we separate the Work of God from the Work of Man , we shall find the greatest Mercy in saving Enemies , and the greatest Cruelty and Malice in oppressing of a Friend . This is usually two Properties of the Wicked , first in Matters of Vertue to disagree ; so many Men , so many Minds ; but in Wickedness and Mischief , being quickned by one Spirit , they all jump in one Judgment , always concur in one Desire . Seeing then that our Saviour ●…ound so little either Pity or Compassion amongst the Jews , let us turn our Eyes upon this pitiful Object , and say to our selves , Behold the Man , behold his B●…unty , Behold his Love , and behold his Distress ! And if we find nor feel no Compassion of those Pains and Anguishes he endured , we may assure our selves we want the true Love that we ought to have for him ; for they who love , are always truly sorrowful for the Miseries and Calamities of those they affect . If we find not in us this Testimony of Love , let us abhor to join in Malice with the barbarous Jews , in crying against him , Let him be crucified ; for as often as we consent to any Sin , so often we cry out , Crucifie him , crucifie him . Therefore if any evil Temptation beset us that may happen to be too strong for us , and overcome us , let us present this Spectacle before us , and say to our selves , Behold the Man ! which Words , although they are but few and seem to contain small Matter , yet if we examine them well , they will put a holy Restraint upon us , that will keep us from committing any Evil against our Saviour , and fill us with Praises and Thanksgiving to him for all those Mercies and Favours that he hath purchased for us , by his suff●…ring the Death of the Cross. Let us behold the Greatness of our Sins , by the Greatness of those Sorrows our Saviour did sustain : Behold how necessary it was to satisfie for Sin ! Behold how grievous the Satisfaction was ! By this we may see how abominable Sin is , and the Severity of God's Justice against it ; and we may partly imagine what Revenge God will take upon those Sinners themselves , who will neither acknowledge nor accept of the Benefit of Redemption , seeing he so severely punished his most dear and innocent Son for their Sin. O sweet Jesus ! engrave these thy Miseries and Torments thou didst endure , upon our Hearts , that continuing in Contemplation upon them , we may not be so unthankful and luke warm in our Aff●…ctions towards thee , or so careless of our own Welfa●…es , as to commit that which is so painful to thee , and so hurtful and dangerous to our selves . Remember , O Lord , what we are to thee , and thou to us , and do not leave us , or fly from us ; but let us find thee , and lay hold on thee : We make a long Journey unto thee ; we proceed slowly , we often stay by the way , often go back ; but do thou , O Lord , strengthen us ; do thou guide our stumbling Steps , and draw us with the Line of thy Love. And because our Weaknesses are so great , that we do often fail either in Purpose or Power to resist Sin , cease not , we beseech thee , to present thy fresh bleeding Wounds , to the merciful Majesty of thy Father sor us , and with that Love wherewith thou didst not only suffer , but offer thy Body to be dishonoured for our sakes ; vouchsafe always to interpose the same between his Justice and us : 〈◊〉 although the sight the●…eof was not 〈◊〉 ●…o appease the Hat●…ed of thy E●…ies , yet will it pacifie the Wrath of thy Father ; because whatsoever thou didst suffer it was in obedience to his Will , to restore his Honour , and to satisfie his Justice . O Almighty God , behold here the Man whom thou hast appointed to be a Mediator between thee and us Sinners , even the Man in whom thou art well pleased , Matth. 3. 27. Behold the Man ! whose Righteousness will answer thy Justice , whose Punishm●…nts are sufficient to satisfie for all the Penalties of our Sins : Behold his Humility , behold his Obedience , ●…hold his Satisfaction ! O that his Suff●…rings were balanced against our Sins ! Certainly they would so far exceed both in weight and worth , t●…at thou shou●… in Justice rather pou●… forth thy Mercies upon us , for the one , than to hold them from us by thy ●…pleasure 〈◊〉 the other : O most just and merci●… God , let this bruised Body be always in thy heavenly fight : Fix thy E●… upon his Merits , and have Mercy 〈◊〉 on us for his sake ; graciously grant us not only pardon for all our Sins , but participation of his Righteousness , that in the Purity thereof we may be justified in the last Day . How our Saviour was condemned , and led to the place of Execution . Matth. 27. 22 , 22. Pilate saith unto them , What shall I then do unto Jesus , which is called Christ ? They all said unto him , Let him be crucified . And the Governour said , What evil hath he done ? But they cryed out the more , saying , let him be crucified . NOW although Pilate had openly declared , That Christ was innocent , and also that he had Authority to acquit him , yet gave way either to the Favour or Fury of the Jews , rather than to Justice , he pronounced Sentence of death against him , and delivered him to his cruel and merciless Enemies : O unjust President ! by thy own Judgment , thy Judgment was unjust , for thou gavest Sentence of death against him , whom thrice before thou hadst pronounced Innocent . Certainly in thee , O President , this was the greatest piece of Injustice thou couldest possibly have committed ; but it was a just Sentence of the High President of Heaven , before whom all the Sins of the World stand in naked view ; and who will not suffer one of them to pass unpunished : therefore because the whole World was not able to make satisfaction for one Sin , he drew the Sword of his Justice , and smote therewith his Innocent Son , who only was able of all Men , both to bear and to break his Wrath off from Sinners for Sin. But O just Judge ! thou art never stirred to Wrath but by Sin ; thou art never very wrath but with great Sins . At this time thy Wrath was very great , and thou didst grievously smite thy only Son ; but in him thou couldst find no Sin at all . What! didst thou not only release Offenders , but with Caiaphas the High-Priest , cause the Innocent , without cause , to be smitten ? And is it not more against the Law of Justice , to condemn the Innocent , than to discharge and acquit the Guilty ? How then may we count it Justice , which doth not only release Offenders , but also punisheth the Innocent ? O Light ! which had decreed this Mystery in thy holy Counsel from the beginning , open thou our Understandings , break off the Mistiness from our Minds , that we may plainly see and understand this great Work of Justice and of Mercy , which is more admirable than all thy wonderful Works besides . Certainly he is not unjustly charged , although he oweth nothing from himself , that undertaketh another Man's Debt ; nor doth the Judge do any more wrong in giving Sentence against a voluntary Surety , than if he gave it against the principal Debtor . It is pity to see a Man pay that which he never had any thing for ; but if he will submit himself to be a Surety , and in kindness rep●…sent the Person of the Debtor , Justice must have her Course against him . It is pity to see a harmless Lamb lie bleeding to Death ; but if it be appointed sor a Sacrifice , it is the Nature of a Sac●…ifice to be so used . Even so , althoug●… ou●… S●…our was without ●…in in himself , 〈◊〉 〈◊〉 〈◊〉 ●…ty and Sacrifice , he did j●…ly ●…ffer for the Sins of others : Although by Innocency he was free , yet b●… Love he became entangled in Debt . For his own Innocency God was well pleased with him , but for our Impurities , he justly gave way to his Wrath against him : He was justly charged , not with that which he had done , but for that which he was pleased to undertake : We in justice should have been smitten with these Sorrows : This blow in justice was bent against us , but he in love stept between the Blow and us , and took the full weight of it upon himself , Isa. 53. 4 , 5 , 6. He took upon him our Infirmities , and bare our Sorrows ; He was wounded for ●…ur Iniquities , and broken for ●…ur Transgressions ; The chastisement of our Peace was laid upon him , and with his Stripes were we healed . All we , as Sheep , were gone astray every Man to his own way ; and the Lord hath laid upon him the Iniquity of us all . So then it was his Love , and his Father's Justice that cast him into these Extremities ; Love entreated that Sinners might be saved ; and Justice exacted that Sin might be punished : To satisfie both which Suits , the mean was found that one unspotted Innocent not subject to Death , and yet willing to die ? Who was without Sin , and yet able to make satisfaction for Sin , should thus ●…ruelly suffer for all Offenders . And it may be , O innocent Lord , this might be one secret Cause why Barabbas , although a villanous and great Offender , yet he bare no Man's Sin but his own : but thou wast charged with all the Sins of the World. This also might be a great cause of thy great silence , that neither the Malice of thy Accusers , nor Falshood of Witnesses , nor Injury of Officers , nor Cruelty or Partiality of Judges , were able to break it . Thy Innocency needed no Defence , but our Guiltiness could not possibly be defended . Thy Innocency was well enough known to thy Enemies ; our Guiltiness was too well known to thee ; therefore being now charged with the Sins of the whole World , and being appointed by thy Father's Justice , and in thy own Love submitting thy self to suffer , and make satisfaction for all Mens Sins ; thou didst with holy Job 32. 37. Lay thy Finger upon thy Mouth . Not because thou wast not justly provoked to reply by many Indignities , in regard of thy self : but in regard of us , nothing could justly be said , there was no place for denial , none for desence and therefore with a magnanimous silence , thou endurest all as was prophesied of thee by the Prophet Isaiah , Chap. 53. 7. He was oppressed and afflicted ; He opened not his Mouth , He was brought as a Lamb to the Slaughter ; and as a Sheep before her Shearers is dumb , so he opened not his Mouth . O most blessed , O more than most p●…ecious silence of our Saviour ! which hath by this silence not only opened our Mou●…hs to speak , but to cry out with a loud Voice , and full Assurance , Abb●… Father . O blessed Saviour , Our Offences have stopped thy Mouth , but thy Innocency hath opened ours : In regard of our Offences , thou hast nothing to say ; but with regard to thy Innocency , we may chearfully say , Father , What hast thou to say to us ? Thy innocent Son hath not only made full Satisfaction for our Offe●… , but 〈◊〉 ●…arted of his innocency to 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 only made us unpunishable by his 〈◊〉 , but with his innocenc●… 〈◊〉 us honourabe before thee 〈◊〉 ●…iful Father , behold what Ad●…m de ser●…ed , and be●…old what my Saviour hath done : Adam rebelled against thy Maje sty , both as rhou a●… God from everlasting , and as thou art Creator and Lord o●… all the World , over which he aspired to be absolure Master . For the first our Saviour was condemned of Divine Treason , namely of Blasphemy against God , by Caiaphas the High Priest , the chief Judge of Religious Affairs ; who as he did bear a Figure of Christ in this World , should above all Men have known him , and declared him to others . Secondly , he was condemned of Human Treason , namely , Rebellion against the Emperor , by Pilate , a President of the greatest Monarch in the World. Seeing therefore he hath been condemned for us in High Treason , both against God and Man ; seeing he hath endured the Punishment for all our Rebellions , What have we any further to answer ? His Obedience hath made Satisfaction for our riotous Rebellion : By his Condemnation are we acquitted ; his Condemnation at a Tribunal on Earth , has acquitted us before thy Tribunal in Heaven : His Sufferings are a sufficient Discharge between us and thy Justice ; and his Love is a sufficient Discharge between his Sufferings and us , because his Love ●…eh nothing for all hi●… Sufferings , but only that we love him again . O what an unspeakable Obligation is this ! not only to love our S●…iour , but to love him above and before all : one would think it were impossible to do any otherwise th●…n to love him 〈◊〉 〈◊〉 Glory and Majesty to suffer so much ●…sery , to save us from e●…l Dam●…tion . O good Jesus ! O Health of our Souls ! hav●… Mercy upon ●…s , we beseech thee , and help us to strike this Fire within our Hearts ; let our Souls be satisfied with thy sacred Love. Thou art , O Lord , our 〈◊〉 , out last End , the Mark ●…hether we aim , the Po●…t whereto we sa●… , the Ferm , the R●…t of all our Desires . Wherefore then do we not love : wherefore do we not desire thee with that ardency wherewith all Creatures do love and desire the place of their Rest ? The Fire and the Air do overthrow Mountains , rend up Rocks , shake the whole Earth , to break forth to their Natural Places : wherefore do not we break through all Impediments , all Hinderances , and leave all Creatures to come to thee , who art the only place both of our Refuge and Rest ? O our Desires , O our sweet solace , our assured st●…ength , wrap our Souls in the Flames of thy Love , that all careless coldness may be consumed thereby , possess our Souls so inti●…ely with that Divine Fire , that we may have no sense of any worldly things . Most Sweet , Loving , Beautiful , Noble , Rich , Wise , Glorious , and worthy to be both loved and adored ! O life of our Soul , who didst die to give us Life , who didst die to kill death , mortifie us wholly , even our Wills , and all our evil Inclinations , and whatsoever is ours within us : Then revive us again in thy lively Love , by uniting all the Faculties of our Souls unto thee , and making them obedient to thy Will. Seeing we have so rich a Treasure , so liberal a Distributer of the same ; how is it possible we should not rise in Hope ? Justice hath sound out a way to strike the Innocent , and cannot Mercy find a means to save the Guilty ? Assuredly yes ; for it is a greater Miracle that God should be condemned and crucified , than that Man should be acquitted and live . If therefore we have the greater , we have no cause to sear the less : for Justice has executed her Severity upon the Innocent , and Mercy will shew her Favour upon Offenders . Yea , if it was Justice that the Innocent should be condemned and executed , for to make Satisfaction for Sin , it is Justice also , that the Offenders for whom he suffered , should be discharged from that Debt , that the voluntary Surety hath fully paid : Therefore although Grace is not due to a Sinner , as a Sinner , yet it is due to him as he is redeem'd . It is Mercy that a Sinner should be saved in respect of the Sinner , but it is Justice in respect of Christ , the Just was handled as a Sinner , that Sinners might be accepted of as just ; fo●… it is not agreeable to Justice , that one Offence should be twice punished . H●… hath joyned , he hath united himself to us . As he cannot be condemned again , so cannot we likewise be condemned , except we break Union , and wilfully fall from him . O let us admire , love and adore this great Love of our Lord Jesus Christ , and then we shall never break Union with him , or fall from him , but be in●…allibly saved by him . The Sentence of Death being given forth against Jesus , they laid that heavy Tree upon his Shoulders , that had been unmercisully battered with Whips : tor●…enting him not only with the Sight , but the Weight of that which was appointed to be the Instrument of his 〈◊〉 : Which painful Burthen , with ●…he sull Weight of all our Sins , he refused 〈◊〉 to take upon him , but went on his way with great Ala●…ity , both in Love towards us , and in Obedience to satisfie his Father's Justice , as a true Isaac , bearing the Wood for the Sacrificing of himself . But whither doth our Lord go ? What has he to do upon this stinking Hill of Calvary , which being a place of common Execution , is tainted with pu●…rified Bodies ? To be sure he will find there no sick Persons to cure , no Devils to cast out , no Temples wherein to teach ; but there he will find Dead to raise , and Sinners to forgive , there he will find many scattered Souls of executed Offenders , which expect his coming , which as the true Elizeus , thy dead Body should restore them to Life ? What should all this mean , that our Saviour has not only made choice of an infamous Death , but of an infamous Place ; the Place was infamous , but the Death was accursed ; for cursed is every one that hangeth on a Tree : It did not satisfie his Love to die for us , but he must die the most accu●…sed , death to assure us thereby , that he had delivered us from the Malediction of the Law. Certainly our Saviour's Death containeth many Mysteries . It is not enough for us to say , that he died for us , but we are further to consider how ye would die ; which was by the ignominious death of the Cross : with whom also ? even with Malefactors : When ? in the principal strength and beauty of his Age : In what Year ? in the great Year of Jubilee : Upon what Day ? at the great Solemnity of the Passover , even when they did celebrate the Figure of him : In what place ? on the Mount of Calvary , only made glorious by his Death . He was neither privily made away , nor tumultuously slain ; he dyed not in a Corner that dyed for all the World ; he was condemned in the publick place of Judgment , and suffered upon the common place of Execution : upon a Day and a Year of the grea●…est Solemnity that could be . God set him upon the Stage of the Wo●…ld , to declare as well his Fury against Sin , as his Love and Mercy towards Sinners . O glorious Calvary ! where the Prince of Light did encounter and overcome the Prince of Darkness , where at one instant our Life for a time ended ; and our Death did for ever dye : Therefore let us not only seek our Saviour in the Temple , but upon Mount Calvary ; for in the Temple he scourged Sinners ; but upon the Mount he died for them , upon that he opened his Arms to embrace them . It was objected against him , that he was a Friend to Publicans and Sinners : True , he was a true Friend to them indeed , but his Friendship did never more plainly appear than in this Action , and upon this place ; in this place he was most friendly to Sinners : In Heaven he is giorious : In Hell furious : In the World marvellous ; but upon Mount Calvary he was merciful and gracious ; and without his Mercy upon Mount Calvary , we could never enjoy his Glory in Heaven . Well then , let our Souls accompany our blessed Sav●…our in this painful Passage , towards this place of his Combat ; also bow our selves under his Cross ; not upon necessi●…y and constraint , as did Simon Cyrenius , for nothing is more grievous to serve or be served by Constraint ; but let us do it chearfully and freely , which will be best accepted by him . For although he can command us as Slaves , yet will he have us entreated as Sons . Let us not be ashamed to stoop under Christ's Cross ; for he hath now taken away both the Infamy and the Curse of the Cross ; he hath made the Cross a Tribunal , a Throne of Judgment ; be not ashamed of that Name which was a Reproach among the Romans , as Gibbet-bearer , or Cross-carrier ; because Malefactors used to bear their own Crosses . Our Saviour has made this Action not only unblameable , but honourable , and in some degree necessary to us ; and take this Advice , howsoever his Body was enfeebled , partly with watching and Injuries all the Night before , and partly with Cruelties all that Morning ; howsoever we see him charged with a Massy Cross , whereof Simon Cyrenius did bear up that end that dragged behind him : We see him also charged with a more ponderous Load , namely , the full R●…ge and Fury of God's Wrath against Sin , which no Creature could help him to bear , had he not been su●…ained by his Almighty D●…ty ? howsoever , when we see him either burthened or ●…ied , let us cast our Sins upon him ; for woe be unto us , if when they nail him to the Cross , they nail not our Offences with him : Assuredly , unless our Sins are crucified with him ; we shall never be raised to Life by him ; sear not that he will shrink from them , or shake them off ; for he hath manifestly declared both his Courage and his Care : His Courage appears in that he forbad the Women to weep for him ; he manifested his Care in shewing himself more sensible of their Calamities than his own . But stay let us consider , and run not so fast by so high a Mystery : What new thing is this ? Our Saviour would not speak one Word to Herod , nor make Pilate any Answer , altho' he was urged to it ; but without Request he turned his Face , and spake to them that wept after him . Herod questioned upon Curiosity , and Pilate by way of Authority ; but the Daughters of Sion wept out of pure pity , and therefore the Words of the one reached no farther than his Ears , but the Luke-warm Drops of the other pierced his Heart : He takes pity upon those that take pity upon others : he values the Tears of the Pitiful , much more than the Words of the Mighty ; for which cause he did not only turn and speak to those weeping Women , but did seem more sensible of their Tears , than his own Torments . By this we may see which is the best way to obtain Favour of our Lord Jesus Christ , that it is better to sue to him with force of Tears , than multitude of Words , because Words are formed by the Tongue , but Tears commonly proceed from the Heart , possess'd either with Grief or Love : Let us use few Word , and weep more , for this is the Language of Heaven ; this the most prevailing Voice to call upon God ; Tears overcome the Invincible , appease the Omnipotent , and torment the Devil more than Hell fire : When Tears cry to God , when he is importuned by true Tears , he will not delay to come to comfort us , but will grow presently familiar with us . But O Redeemer of our Lives , wherefore is it thy pleasure that we should not weep for thee ? Thou didst weep for Lazarus ; thou didst also weep for the Stones and Walls of Jerusalem , and wilt thou not permit us to weep for thee ? Dost thou make so small an account of the loss of thy Life ? Shall we so little value the shedding of thy most precious Blood ? What Law of Equity or Justice is it , to command us to love thee , and yet to forbid us to weep for thee ? For how doth he love thee , that weepeth not at thy most cruel Torment ? Or wherefore dost thou consent we should weep for our selves , and not for thee ? Are we of greater value than thou ? And can any of us be less worthily , or more shamefully punished ? What shall we say ? Shall we with Reverence leave this high and obscure Mystery , among many others to thy Divine Judgment ? Or wouldst thou signifie to those weeping Women , that they should not judge of thee as then they saw thee ; nor of thine Enemies , nor of themselves , according to that State wherein then they were ? Or dost thou give us to understand too , that it sufficeth not that we weep for thee , if we do not discern how we weep ; because right Weeping consists not in multitude , but in well placing of our Tears ? Or is it thy pleasure we should not weep for thy Death , but the Workers of thy Death ? According to which Rule , we have more cause that commit , than those that suffer outrage and wrong : Or wouldest thou have us to understand , that our Life should be a long Martyrdom , a continual crucifying of our selves , and that we may have more reason to shew Compassion to the Wicked while they live , than the Good when they die ? For it is better to die , than to live amongst wicked Men , because in Death there is but one bitter Morsel to swallow , but the Society of the Wicked is a continual Torment . Or , Lastly , Didst thou mean that we should not weep for thee , in compassion to our selves , because our Sins are so great , that we have time little enough to lament for them ? And as thou art grieved at our Sins more than thy own Sufferings , so thou takest greater pleasure that we let fall Tears for them , than for thee ; for if we should not bewail our Sins , thy suffering for us will little avail us . First therefore we must weep in compassion to our selves , and then for thy Passion : We must acknowledge our Offences first , and then be much agrieved for thy Wounds : for if thou hadst suffered for thy self , it should have been our Duty to weep only for thee ; but since thou didst suffer for our Sins , it is most convenient that we should pour forth Tears principally for them . However it is , forbid us not , O good Jesu ! Forbid us not , we beseech thee , to weep for thee , for if thou dost , with Tears we will entreat thee that we may weep . We will entreat thee rather not to weep for the traiterous City Jerusalem , than not to suffer us to weep for thee . O Lord of all Life ! Do not only permit , but enable us to weep , and accept our Praises watered with our Tears . With bended Knees , and with all our Hearts , swallowed up with a true Sense of our own Unworthiness , and with all Fear and Reve●…ence , we weep and worthless Worms , prostrate our selves before thee , O Lord Jesus Christ , and give unto thee most humble Thanks for thy exceeding Mercy and Love towards us . What have we , Lord , that we have not received from thee ? For thou art All , our Creator , Redeemer , Sanctifier , and Glorifier ; for thou hast given to us both the State of Nature and of Grace , and hath also prepared for us the state of Glory ; and because to this high End many Means are required , of thy infinite Goodness thou art unto us as well the Means as the End ; thou art our Defender , our Keeper , our Governour , the merciful Scourge of our Sins , the Curer of our Infirmities , the Instructor of our Ignorance , the Director of our Knowledge and Power ; thou sustainest , thou stirrest , thou orderest and helpest us in all our good Endeavours : Thou art our Lord and our God , even all the Goodness that we have , and all that we can expect . How our Saviour was crucified . Matth. xxvii . 35. And they crucified him , and parted his Garments , casting Lots ; that it might be fulfilled which was spoken by the Prophet . They parted my Garments amongst them , and upon my Vesture did they cast Lots . WHen he came to Mount Calvary , there was the bloody Banner displayed , there planted he the Tree of Life , the Fruit thereof expelled the Poyson which the Fruit of the forbidden Tree had wrought , Gen. 28. 12. And he dreamed , and behold a Ladder set upon the Earth , and behold the Angel of God ascending and descending on it . Then pitched he the Ladder , which Jacob saw but in a Vision , the top whereof reached up to Heaven , whereupon not only the Angels go up and down with our Prayers unto God , and his Mercies unto us , but God himself descended to Man , and Man ascended up to God. And first , to make his Death the more reproachful , they stripp'd him of all his Garments , which the Soldiers cast Lots for ; yet altho' the Law commanded that Malefactors should be crucified , yet it did not command they should be crucified naked . Wherefore then , O good Jesus , was this Extremity used against thee ? Were thy Executioners so covetous as to enjoy thy Apparel , or were they so cruel to encrease thy Shame ? Or wouldest thou testifie thy Love , in that thou wouldest not be exempted from any Ignominy we had deserved ; and in that thou didst discover thy naked Flesh , and not hide any part of thy Body from us , as before it had been covered with Figures and Ceremonies as with a Veil : When Adam had sinned , he would have hid himself from the Presence of God , because he was naked , being then attached with Impurity of Soul , as well as Obscenity of Body , which are the chief Causes of Shame ; but our Second Adam took both this Sin and this Shame upon his naked Body , to carry them to the Cross , and to crucifie them with him . Assuredly , O our Salvation ! howsoever thy Body was naked of Apparel , it was loaded with our Sins , as thy Apostle St. Peter saith , 1 Pet. 2. 24. He bare our Sins in his Body on the Cross. For who could have violated thy Holy Members , if thy Father had not found our Offences in them ; if he had not found this Accusation against thee , This Man receiveth Sinners , and harboureth Malefactors ? Didst thou not know , O our Redeemer ! that in whose Hands the Thest is found , he must be answerable for the same ? Should not the Father handle thee as a Sinner , seeing he findeth thee so charged with Sins ? The Justice of thy Father findeth all our Sins upon thy Body , executed upon thee , and crucified them and thee together . Hereby thou hast given us Example , First , to be merciful towards the Needy , seeing that out of Compassion to us , thou hadst no Pity upon thy self , but wert cloathed with our Sins , and our Shame , to clothe us with thy Innocency and Glory . Secondly , To moderate our Desires in the vain , either Bravery , or Glory of this World , the Bellows of Pride and of Presumption , which do not only clog but quench the Devotion of our Spirits , even as a Tree by having many superfluous Branches , becometh less fruitful ; and as a Lamp which with a little Oyl is cherished , but choaked with much : For thou camest into the World to encounter their principal Evils , Pride , Avarice and Riot , which proceed from the love of three things , as Honour , Riches , and Pleasure , all which are Branches of one Stock , namely , the love of our selves , which is the universal Root of all Sins ; from these Branches , all forbidden Fruit , all the Choak Pears of this Life are gathered . Against these , thy Lise , Doctrine , and Death did chiefly tend . Then they stretched his naked Body upon the hard Death-bed of the Cross , and fastned it thereto with blunt and rough Nails driven through his Hands , and through hi●… Feet , out of which Wounds issu'd golde●… Streams , Zacb 11. Like the four Rivers o●… the Garden of Eden , to water and fructif●… the whole World. And with such Rage did the murde●…ous Jews hunt and thirst after the Blood of Jesus , that within the space of three Hours , after they had brought him to Pilate , he was accused , condemned , scourged , despitefully used , and lastly , fastned to the Cross. Then they raised him up between two Thieves , and placed him in open view , to be tormented with a cruel ●…ingering Death , the whole Weight of his Body bearing downwards , and rending wider the Wounds of his Hands and Feet , which by the Tenderness of the Sinews , are the most sensible Parts of the whole Body . Having also to encounter with he World , and the Devil , who is the Prince of the World , with Death also and with Sin , which is the Cause of Death . Alas ! how far is the Madness of the World ? how far is the Love and Liberty of Christ extended ? Was God thus angry against Sin ? Would ●…o other Satisfaction se●…ve ? Was the Ju●…tice of God so rigorous ? Was the Re●…emption of Man so preciou●… ? One Diso●…edience was sufficient ●…osed th●…y Man●…nd ; and were all these ●…hese ●…equisite or their Redemption ? 〈◊〉 , Lord ; for Experience teacheth us , That it more easie to ruinate than to repair One Fire brand is sufficient to destroy a whole City , which cannot without much Time , Toil and Cost , be repaired O most righteous and upright Judge how merciful wert thou towards Sinners and how severe against thy own Son : He was born in great Baseness ; the World no sooner received him , but i●… persecuted him , and chased him into foreign Countries . As his Body grew , so encreased h●… Burden both of Labours and Wants , u●…til in the end he was betrayed to h●… Enemies , by one of those that were h●… Followers . Is any thing more admirab●… than this ? Liberty was sold , Liberali●… tied , Innocency accused , Justice co●…demned , and Life executed ! Is any thi●… more admirable ? The Wisdom of t●… Father was derided , his Power beate and bound , his Beauty defiled , his Gl●…ry with Reproaches and Reproofs obs●…red . Is any thing yet more admirabl●… God 〈◊〉 〈◊〉 , God was scourg●… God 〈◊〉 〈◊〉 to the Cross , and set to the 〈◊〉 show and shame of World. What shall I say ? God in his Humanity died . Stay , O our Souls , or we are not able to step any father , H●…b . 1. 3. Lord , I heard thy Words , and was afraid ; I saw thy Works , and my Bowels were troubled ; I was amazed , and my Lips did shake . Certainly our weak Faculties are unable to comprehend this great Mystery : They can never reach this boundless Height , they can never fathom this bottomless Depth ; we may coldly speak of it , and drowsily affect it , but Principalities and Powers stand astonished at it●… Therefore let us list up our heavy and and dull Souls after him , even after the Man of Grief , Isa 53. But he was wounded for our Transgressions ; he was crucifi●…d for our Iniquities ; the Chastisernert of our Peace was upon him ; by his Stripes we are healed . But , O King of Glory ! what h●…dst thou deserved ? what hadi●… thou done ? Pilate could find in thee no Cause of Death , but only the abundance ofthy Goodness and Love ; for it was●…our Sins that thus distressed thee : ●…hese Nails , these Whips , these S●…reams of Blood , are perpetual Monuments of our wicked Lives : Pilate , Caiaphas , and all the rest , either thy Judges or Tormentors , whom we charge with this cursed Cruelty towards thee , were only secondary and instrumental Causes ; we are the principal Cause of all thy Troubles and Afflictions , we cannot shift it to any other , but say every one to himself as the Prophet Nathan said to David , thou art the Man : I am the Man ; I am he that did thus afflict thee ; we have committed the Offence , and thou wouldst bear the Punishment . We have surfeited our selves with Sin , and thou wouldst take the bitter Potion to purge us . Thou didst fast for us in the Wilderness , thou didst sweat for us in the Garden , thou didst bleed for us upon the Cross ; so thy Head underwent the Cure for the Members . O then that our Heads were but Fountains of Tears , that we might therewith wash the Wounds , und bathe the Bruises that our Sins have made . O Lord , let us worship and adore thee , for thy Loving-kindness is very great ; let us praise thy Holy Name and give unto thee hearty Thanks , because thou hast so loved us , as with thy most precious Blood to wash away all our Sins , and reconcile us again to thy Father's Favours : Blessed art thou therefore for ever , who art the Reconciler , the Redeemer , and Saviour of Mankind , the Vanq●…isher of Hell and of the Devil , the Give●… of Life , the Destroyer of Death . What doth stay our Hearts , O Lord , that they run not unto thee ? Is any Clog so heavy , any Chain so strong , that , can either hold or hinder us from hastening unto thee ? If all the things of this World are nothing but a Flower , fresh to Day , and dead and gone to Morrow ; shall such light Matters as any thing this World can afford in comparison of thee , keep us from coming to thee ? No , Lord : Can a small weak Wind stay a heavy Stone in the Air from falling to its natural Place ? Shall the light Chaff of this World ( for all is no more ) stop our coming to thee , who art our last End , our perfect Felicity , the true Rest and Center of our Souls ? No. Come unto him all hungry and thirsty Souls , this is the handful of Meal , 1 Kings , 17. and the little Oil of the Widow of Sarepta , which will never waste ; this is the mystical Rock which Moses struck with his Rod in the Wilderness , Exod. 17. 6. out of which gushed forth Rivers of Waters of Life ; all you that dislike your sinful Birth , may be born again , John 14. 4. Come all afflicted Consciences ; this is the good Samaritan , who will pour Oil and Wine into your Wounds , Luke 10. 34. Come all you that are oppressed with Poverty , bring hither your empty Vessels , 2 Kings 4. This is the Pot of Oil of the Widow that came to Elizeus , wherewith , and by no other means , you may pay your Debts . Be not discouraged because it is little , the Vertue thereof is great ; it will never cease running , as long as there is any Vessel to fill . Come all ye that desi●…e to be at Peace with God , this is the perfect Peace-Offering ; this is the sweet Sacrifice , whose Blood crieth not for Vengeance , as did the Blood of Abel , but crieth for Pardon for all Offenders . This is the Gate through which we must pass , if we go into Heaven ; this is the Ark whereinto we must enter , if we will be saved ; this is the Palace of Peace , Psal. 132. 14. This is my resting Place for ever and ever ; here will I dwell ; for I have a delight herein . How our Saviour was mocked , and reviled ; and how he prayed for his Enemies . Matt. 27. 39. And they that passed by reviled him , wagging their Heads . AFTER they had thus cruelly crucified Jesus , the High-Priests , with the Scribes , Elders , and Pharisees , and after them the Multitudes : so prevalent are the Examples of great Men , that also the Soldiers tormented him , and one of the Thieves that suffered with him , reviled and blasphemed him , disgracing the Doctrine he had taught ; one upbraids him and says , Thou that destroy the Temple , and buildest it again in three Days , save thy self . Another bid him come down from the Cross , and they would believe him . Another cries , He saved others , himself he cannot save . Another , He trusted in God , let him deliver him if he will have him ; for he said , I am the Son of God. He that suffered for all , had all against him , and among all that great Multitude that at that time was at Jerusalem , there was not one who would openly avow Jesus to be the Christ ; whereby our Lord Jesus would shew to us , That our Redemption is his singular Mercy and Grace ; for there was not one but what made himself unworthy of it , some for Malice persecuting , others for Fear disowning , the rest not regarding of him , as thinking that which concerned them most , concerned them nothing at all : And it was a Mystery that our Saviour was condemned by the Jews , and afterwards by the Gentiles ; That he was delivered by the Jews to the Gentiles ; that he was pursued to Death by the one and by the other , who died indifferently for them both . Go to , go to , ye base Children of the Synagogue , mock on , Leave you have in regard to us ; double your Malice in Revilings if you please ; you do us greater Kindness thereby than you are sensible of ; for look , how fast his Infamy doth grow , so fast doth our Shame decrease . Whatsoever will do us good he hath imparted to us , and hath taken to himself whatsoever might do us harm . But in regard of your selves , O ye stiff-necked Jews ! it had been better your Tongues had been torn out of your Throats , than they should have been thus impiously employed ; all your insulting is but like the putting of a red hot Iron into cold Water , to make a great Noise to extinguish your selves : For since you have disavowed the God of your Fathers , and have said , you would have no King but Caesar ; since you have said , His Blood be upon us , and upon our Children ; since you have maliciously taken away his Life , and reproach'd his Death , your Walls have been thrown down , your Temple burnt , your Kingdom ruined , your selves either slain or captivated , or chased into strange Countries , where you have been h●…ted and oppressed , and never suffer to knit into one Body again ; which Curse shall be upon you to the end of the World. As you have quitted him , and delivered him to the Gentiles , so hath he ever since discharged you , and planted his Church , especially amongst them . As you have renounced your King , who was so plainly prophesied , and so long expected ; and betaken your selves only to Caesar , so he hath delivered you into Caesar's Hands ; he hath given you your Choice : but it cost you dear , it cost you the Lives of eleven hundred thousand Persons in one Siege , besides ninety thousand , who were made Captives . And because you did not only say , Let this Blood be upon us , but also added , and upon our Children , you have your Desires ; for your Posterity have been dispersed and despised in all Countries , and in most Piaces evil-entreated . So it often falleth out , that the Wicked have no greater Punishment in this World , than the Accomplishment of their own Desires . It is the common Reward of Evil Doers , to be the Instruments of their own final Ruin. But with respect to our Saviour what can be sufficiently said ? To be so afflicted as never was any ! for he was despised and evil-entreated in the midst of all his Afflictions ; in all Calamities it is some Comfort to find some Compassion ; we desi●…e generally , if we cannot be delivered or eased , to be pittied , to see some that condole our Misery , who wish us well , who want not the Will , but the Power to relieve us . But these Bandogs of Satan , these Hell-hounds had utterly put away all sense of Humanity from them : They were so far from Pity , that they were mightily pleased and satisfied , in seeing the unheard of Cruelty of themselves , and Calamity of our Saviour . Again , a generous Heart is more touched with Grief , to see his Enemies take pleasure in his Death , than to endure it ; yea , oftentimes a free and noble Spirit taketh not his Death from his Enemies so unkindly , as one spiteful and abu●…ve Word . Again , these Injuries and Despites w●…re so much more sensib●…e to the Son of God , by how much more than others he deserved the contrary . For in all our Calamities , it doth much ease the pain we endure , when we compare it with the Fault we have committed : But because our Saviour could compare these Contempts that were put upon him , not only with his Faults , nor his Innocency only , but with his innumerable and inestimable Deserts , he did the more grieve at them , or rather at the Malice from whence they did proceed . And further , his Love was so great for the Salvation of Mens Souls , that his Torments were not so grievous to him , as to see that they did his Tormentors no good : It was worse than Death to him , to see his Executioners would make no profit of his Death : even as a loving Friend esteemeth less his Labour for another , than to find it unprofitable and not accepted ; or as a good Mother grieveth more at the ung●…ateful and ungracious Behaviour of her Child , than at the Travails she endured at its Birth . But O impudent and audacious Jews ! wherefore did you misreport what Jesus had said ? A thing well spoken , may easily be corrupted by Report : Jesus did never say , I will destroy , but , destroy you this Temple . He said not , I will build it ; but , I will raise it in three days ; not meaning your material Temple ; but his own Body , John 2. 9. which was indeed the true Temple of God ; not in a Figure , but really and personally : Because in him dwelleth the fulness of the God-head bodily , Col. 2. 9. And was it not sufficient for you to blaspheme Jesus , but must you st●…etch out your Throats into high and horrid Blasphemy against the most High ? He trusted in God , let him deliv●…r him , if he favoureth him . What! do you think God was not able to deliver him out of your Hands ? Or must he deliver whom you please , or when you please , or after what manner you will prescribe ? Did ever any trust in God and was not delivered ? Or did God ever finally forsake those whom he favours ? Or is delirance from temporal Calamities , an assured Sign of God's Favour ? No. Certainly God delivereth the wicked out of desperate Distress ; many times he suffereth the Godly to sink under bo dily Oppressions ; but this is no concluding Argument , that he favoureth the one , or forsaketh the other . O ye great Doctors of the Law , that by Prosperity and Adversity judge of the Favour or Hatred of God , tell us then , whether God loved best , Abel or Cain , Jacob or Esau : Tell us , wherefore were not the Prophets delivered from Death , who were murthered by your Fathers , and whose Sepulchers you did build . If such Deliverances be an infallible Argument both of favour from God and trust in him , verily the Judgments of God are not only secret and unsearchable , but for the most part counterpoint to that which the natural sense of Man would prescribe . Temporal Occurrences may go and come , we may flourish , or we may wither in this World , as God in Mercy or Judgment may see best for us : But nothing makes a Man miserable or happy , but that which is eternal . O crucified Jesus on the Cross ! we love thee on the Cross , we adore thee on the Cross , we believe in thee , who upon the Cross didst give thy self to Death for us ; what hath a Man more than Riches , Honour and Life ? all which thou didst bestow upon the Cross to redeem us : For thou who di●…st create all things , didst hang naked upon the Cross ; thou who thought'st it not Robbe●…y to be equal with God , wast numbered with Malefactors ; thou who at the Lord of Life , didst suffer a most shameful Death ; and that we may not fall short of this great Benefit , that thy precious Blood be not unprofitably shed for us , we prostrate our unworthy Souls , and cry unto thee , not as the Jews did , to come down from the Cross , but , which is more , to raise us up , and fasten us unto thee ; for they whom thou lovest , are known by nothing more than by taking pa●…t with thee in thy Passion ; not to save thee , but to save our selves . Save us , Lord , from our Sins , save us from the Power of all our Spi●…itual Enemies , from the Decei's of this wicked World , save us from the flattering force of our own Appeti●…es , which is the mightiest and basest Tyrant we have to deal with , defend the Dignity and Glory of our Souls , from being Slaves-to our sensual Lusts , that we be not captivated to the false Pleasures of this Life . Deliver us from variety of worldly Desires , from vain Hope , from vain Fear . Above all , deliver us from thy Wrath , and from thy Curse , and from the inseparable Companion thereof , eternal Death . Let some small Drops of thy most precious Blood distil into our Souls , that we may present it to thy Father in full satisfaction for all our Sins . Give unto us the full Fruit of thy Death , Grace here , and Glory hereafter . O Lord Jesus ! O the Salvation of our Souls ! behold we come to thee , as we are poor vile Creatures ; we make bold to approach to the Rivers of thy Mercy , to the sweet Streams of thy Grace , to the true Son of thy Justice , whose Beams are spread over the whole World , and giveth great Light to all those who do not wilfully shut their Eyes . Behold we prostrate our unworthy Souls at thy Feet ; we do not revile , but we praise and ado●…e thee ; we do not mock , but we mourn at thy Passion . O thou who wert pitiful to thy Enemies , be not hard to thy Supplicants , thou who didst pray for them that reproached thee , pray for us that pray unto thee ; lift up thy Voice unto thy Father for us , and cease not till he hath forgiven us . Of our Saviour's pardoning the Thief , his tasting of Vinegar ; how he cried to his Father . Luke 23. 43. And Jesus said unto him , Verily I say unto thee , to day shalt thou be with me in Paradise . WE are further encouraged , O our Redeemer ! to crave not thy Prayer only , but also thy Pardon , by Example of the Thief that died with thee ; who although he had spent his Life in all manner of Debauchery and Wickedness , yet when he desir'd thee , thou didst presently return answer , This Day thou shalt be with me in Paradise : O sweet Word , O Heart , nothing so tender ; thy Lips are the Honey-comb , Honey and Milk do flow from thy Tongue ; thou didst pray for Sinners upon the Cross , to shew thy self our Advocate : Thou didst pardon Sins to shew thy self our Judge . What is this , O liberal Lo●…d , how marvellous are thy Mercies towards us ! To those who mocked , reviled , and blasphemed thee , thou madest no answer ; but when the Thief prayed to thee , his Petition was no sooner made , but forthwith it was granted : Thou gavest more also than he did desire ; the Thief desired thee only to remember him , and thou didst give him the Kingdom of Heaven . But when , O gracious Lord ? Even that present Day . With whom ? Even with thy self ; implying hereby , that the same Glory thou didst enjoy , thou wilt give to thy Elect , for which Reason they are called Co-heirs with thee , Rom. 8 27. This Glory and Felicity is perfect in thee , and from thee distributed in measure , as from the Head to the Members . What would'st thou deny us or what would'st thou not give unto us , if we were to thee such Servants , as thou art unto us a Lord ! Seeing thou art so bountiful and ready to forgive such open Offenders , which although it ought not to encourage us to defer our Repentance until the end of our Lives , because of this Conversion of the Thief ; as it was the last Work thou didst in thy Life , so it was not the least : Yet it may encourage us never to think our Sins too great , or our time too short to obtain thy Pardon . Come unto him then all ye that are feeble hearted , and never think you shall be damned . See what a Lover of Men he is , how desirous of our Salvation ! see how easie to be entreated for the greatest Matters , and how ready to give his Glory at the first Request ! He seeketh all Occasions , he desireth nothing more than to bestow it upon us : He forgave David his Sin upon the fi●…st acknowledgment : He gave to the Thief his Kingdom upon the first desire . He that is so inclinable to forgive Sins , and to give Glory , wherein can he be hard or unkind to us ? If ye will say , ye have done little Service whereby he should hope for so high a Reward . Fear not ; it sufficeth that you have a desire to serve him . This is a Property of him , That he is liberal and merciful ; for which Vertues he is especially commended , not so much to regard the Work of our Bodies as the Willingness of our Minds . He so thirsteth after the Salvation of our Souls , that he often accepteth our Purpose for Performance ; it sufficeth many times that we are prepared in Will , the rest he doth supply by his Grace . His gracious Goodness perfecteth what we have , and supplieth what we want . Be not therefore affrighted at his terrible Justice , but rather comforted ; let them fear who are stubborn and flinty-hearted , who will not be converted and come to him , who follow Vanity with all their Might , who boldly sin , and then say , What Evil have I done ? Let them tremble who are so far from calling upon him , as they will not know him : It is dreadful for such to fall into his Hands . But they who are smitten with Sorrow for their Sins , they who arise and return to him , let them be encouraged with this , That he that hath drawn them , will certainly receive them . It is not the Thief alone who was received ; but let all Sinners be brought forth , and there is not one that can be named , were he never so great , who truly repented and was converted , but he was justified . He so loveth converted Sinners , that if it were necessary so to do , he would rather suffer death again , than consent that one of them should be damned . O happy Thief ! how pleasant were thy Pains , how delightful was thy Death , being assured thou shouldest ●…orthwith reign with him in Heaven , who suffered with thee , and for thee upon Earth . The other Thief demanded of Christ to be delivered from the Cross , and it was conditional , if thou be the Son of God ; he desired neither as he should , nor what he should : But the converted Thief having heard him openly profess , That his Kingdom was of another World , desired no bodily Benefit , but only to be remembred of him when he came into his Kingdom . Pilate in his Tribunal , the People standing by , and the Thief in Fetters , heard these Words of Jesus : But Pilate contemned him , the Multitude mocked , and the Thief only believed in him . Assuredly , O good Jesus , thou art a most invincible King , otherwise thy Children could not be able to sustain their continual Combats , nor ever be drawn out of the cruel Bondage of Satan : Nor Pilate would not have written upon the Cross , altogether against the advice of the Jews , Jesus of Nazareth , King of the Jews . But the same Spirit that guided Pilate to pronounce him innocent guided him also to write this Inscription : And in truth the Hebrew Word Messias , and the Greek Word Christ , which signifies anointed , was the Original of the Unction of the Hebrew King. Yet our Saviour was not declared by his Name to the Fathers at the first ; to Adam and the Patriarchs he was revealed under the Title of The Seed of the Woman : Jacob called him Sheloh ; but to David this Son was promised , under the Figure and Shadow of Sol●…mon , by the Title of a King whose Dominion has no end , 2 Sam. 7. 13. 1 Chron. 22. 10. Since which time , the Glory of this King hath been excellently extolled , as well in many Psalms , as by the Prophets in all Ages . This King was manifested by the Angel to the Virgin Mary , Luke 1. 32 , 33. The wise Men in the East were not ignorant of him ; yea , many Histories do testifie , That about the time that Christ was born , a common Brute did run throughout the Empire of Rome , and did declare , That a great Pursuivant King should be born among the Jews ; this held Herod in great Jealousie and Fear , Matth. 2. 3. The Apostles also did apprehend it , albeit according to the vulgar Error , until they were otherwise instructed . Thou art a Lilly , O blessed Saviour and Redeemer , amongst many Thorns , thou lovest neither Idleness nor sloathful ease : We must endure not only Labour but Smart , if we will enjoy thee . If we will have thy Head , it is crowned with Thorns ; if thy Heart , it is pierced with a Spear ; if thy Hands and Feet , they are struck through with Nails . Thou art a Lilly amongst Thorns . After the Troubles and Turmoils of many Years , when Christ drew nearer towards his De●…th , the heavier was his Father's Hand , the weightier was his Wrath , the more Stripes did he double upon him ; in the Garden of Gethsemane he cried to his Father , Father , if it be possible , let this Cup pass from me : But now feeling that which then he feared , the Storm now breaking upon him , which did then begin to appear , he cried out again , My God , my God , why hast thou forsaken me ? At both these times , what were either his Feeling or his Fears , what the Torments of his Body , what the Anguish of his Soul , whether he did despair , or how far his Despair did reach , it i●… dangerous to define ; we know them not we may be too adventurous to determine concerning them . The Suffering of Christ are known only to the Hea●… that felt them ; but to be altogeth●… abandoned in these Extremities , to hav●… no Comfort afforded , no Care taken , 〈◊〉 be bereaved not only of the Help , but 〈◊〉 the Pity of all , which in some degree 〈◊〉 very Man doth find , seemeth to be th●… accomplishment of Miseries . First , He was deprived of all Earthly Comforts ; for his Disciples , some betrayed and sold him , others forsware him , all fell away and fled from him . And as for the People among whom he lived , working many Miracles , and doing good , they preferred Barabbas before him . It was they , who in the midst of his miserable State , most insolently insulted over him : It was they , who when he cried out , Eloi , Eloi , did in a base manner de I de him , saying , He calls for Elias : It was they , who when with extream Faintness and Pains , and by reason of the great loss of his Blood , he did thirst , not only denied him a drop of Water , as Abraham denied to the rich Glutton in Hell , but gave him Vinegar and Gall to redouble his Torments . Secondly , He was deprived of all heavenly Comforts , which is the true Restorative in all dolorous Distress : And this was the cause of his heavy Cry ; not that his Friends , but his Father did then forsake him ; not that Earth , but that Heaven did not yield him any Comfort . All the Punishments which the damned do endure , are commonly brought under two Heads , viz. Pain of Sense , and Pain of Loss : Now the Pains of Sense were very sharp , both upon the Body of our Saviour , and upon his Soul ; upon his Body , not only in regard of the greatness , and baseness , and variety of his Torments , but also in regard of the Body it self ; for as it was miraculously made , so was it of a more perfect Constitution , of a more apprehensive Sense to feel Torments , than Bodies brought forth by an ordinary Course of Nature . The Pains of his Soul were unspeakable , even unanswerable too . Christ remained always , during this Combat , personally united to the Person of the Son of God , who could not be severed from the Father and the Holy Ghost ▪ But it received no Comfort or Assistance for a time , to relieve it from the full Sense of God's severe Indignation against Sin : For as a Soul is no●… essentially separated from a Body tha●… sleepeth , and yet it worketh not a●… when the Body is awake ; otherwis●… than to keep it in Life ; so in this extream Agony of our Saviour , the Deity was not severed from the Humane Nature ; only it did not exercise the Actions , to administer Comfort and Strength , otherwise than to support it from being overthrown . The Heavenly Father did then forsake his innocent and only Son , and yet was not the Union between them dissolved ; he dissolved not the Union , but withdrew his Vision , and restrained those Beams which might any way refresh the passionate Powers of his Soul. Many Martyrs have suffered violent and terrible Torments , which they did not only quietly , but chearfully endure . Will you know the Reason ? They were delivered indeed , but therewith also they were not forsaken ; for the Grace of God did administer such sweet and secret Supplies of Comfort , that they tired their Torme●…tor in bearing patiently all those Torments which merciless Tyranny could execute or invent ; but in Christ , in regard of his infinite Dignity , ( for that it is that se●…teth the Sacrifice at so high a Price ) the least Torment , although only in Body , might have sufficed for redeeming many Worlds , yet would he suffer greater Torments than can be conceived : First , to manifest thereby his exceeding Love , in making our Redemption the more valuable : For the less he had suffered , the less had his Love been esteemed : And also to awake us , and to leave us inexcusable if we love him not again . Lastly , to stir us up to settle our Assurance in our Tribulations , but most especially our Hopes upon him , when we suffer for his sake . O God of our Salvation ! grant unto us , thy unworthy Servants , we beseech thee , That at the Separation of our Souls from our Bodies , we may spend our last Breath in these Words of our Saviour , Father , into thy Hands I commend my Spirit , Comfort us then with the Virtue of his Passion , which is Life to the Dead , Pardon to the Wicked , and Glo●…y to the Saints ; that ending the last Minute of our Lives in the midst of his Wounds , in the very depth of his Death and Blood , we may confidently commit our Souls that thou mayest receive them readily into thy Hands . Receive thy precious Son for a Ransom , and with him receive the Souls of thy Servants whom he redeem ed ; for as he died in Obedience to thee so died he also for our Redemption . We have nothing to offer unto thee but his Death , nothing but his Blood , the Love where with he gave us his Blood : His Soul he hath comm●… unto thee , but unto us he hath given his Blood ; this is all our Treasure , this is all our assured Trust : Of this Blood we will not return so much as one Drop unto thee , unless it be in exchange of everlasting Life . Of the Death of our Saviour , and how they opened his Side with a Spear . Matth. 27. 50. Jesus , when he hath crye ! again with a loud Voice , y●…lded up the Ghost . AFter , when Jesus knew that all things were performed , he cried with a loud Voice , and bowed his Head , and gave up the Ghost ; and the Sun was darkened ; the Veil of the Temple rent through the midst , John 19. 30. And the Earth did quake , and the Stones were cloven , and the Graves did open , and many Bodies of the Saints which slept arose , and came out of the Graves , after his Resurrection , and appeared unto many , Luke 23. Matth. 27. When the Centurion , and they that were with him watching Jesus , saw the Earthquake , and the things that were done , they feared greatly , and said , Truly this Man was the Son of God. What is this , O gracious Lord God! who ever saw two such Contraries combined together ! Whoever saw such Misery joyn'd to such Might ! when was so great Glory accompanied at any time with so great Grief ! Who is he that is so humble , and yet so high ! Who is so powerful , and yet so poor ! He that is contemned on Earth , is honoured in Heaven ; he that is fastned naked to the Cross , maketh the Earth to quake ; he that died , raised the Dead to Life . O our sweet Saviour ! thou didst now manifestly declare who thou wast , and wherefore thou camest into the World. The Centurion , and they that were with him , did acknowledge thee to be the Son of God , and the Dead whom thou raisedst to Life , did testifie that thou camest to overcome Death . We will make no account of the Jews scoffing at thee , seeing the Heavens , the Earth , the Living and the Dead , did witness for thee . And thus likewise in all the other Passages of his Life , our Saviour did so bear and behave himself , that he never did so high a Miracle , but therein his Humanity did appear ; nor did he ever so mean a Work , but his Divinity did therein shine : All his Actions participated of both his Natures ; in every thing that he did or suffered , the Glory of the one was joined with the Humility of the other . It was great Humility to be conceived , but it was great Glory to be conceived by the Holy Ghost . It was great Humility to be born , but it was great Glory to be born of a pure Virgin. It was great Humility to be born in a Stable , but it was great Glory to be worshipped of the Wise Men. It was great Humility to lie among Beasts ; but it was great Glory to be honoured by the Angels . It was great Humility to be circumcised , but it was great Glory to be named Saviour . It was great Humility to be baptized among Sinners , but it was great Glory that the Heavens opened , and that the Spirit visibly descended upon him . Lastly , it was great Humility to die upon the Cross , but it was great Glory that both Heaven and Earth were disturbed thereat : That all Creatures adored his Death , except Man only , for whom he died . The Sun beholding his great Creator naked , drew in his Light to cover him with Darkness , for as our Saviour was betrayed , apprehended , scorned , reviled , spit upon , and buffeted in the Night ; so it was not inconvenient that the residue of this Work of Darkness should in Darkness be accomplished , even as he said to the Jews , Luke 22. 52. This is your very hour and power of Darkness . But let us consider , here are three Miracles before us : First , That this Eclipse of the Sun happen'd on the Fourteenth Day of the Moon ; that is , in the full Opposition of the Sun and the Moon : Whereas natural Eclipses happen in their Conjunction , when the Moon is directly interposed between the Sun and our Sight . It continued the space of three Hours , whereas natural Eclipses continue not above the fourth part of an Hour , and hardly that . It was a total Eclipse , which never happened by the Interposition of the Moon , by reason it is so far inferiour to the Sun in magnitude . What then shall we say , but that the Sun drew in his Light , because it should not display so sad a Spectacle ! That the Heavens hid their Beauty , and suited themselves to their Makers State , that they covered the Body of Jesus , that was sacrilegiously used , with Darkness as with a Veil ! One Star shewed the Glory of the Lord at his Nativity ; but the most glorious Star pe●…formed this Service at the time of his Death ; neither was this Darkness ever better resembled , than by the Darkness that was spread over the Land of Egypt , but now over Goshen , where the Jews did inhabit . At this time the Land of the Jews only was darkned , and all other Countries remained Light. And that time the true Light was only among the Jews : since this time they have been the greatest Strangers to it . And at the end of this Darkness , when Jesus cried with a loud Voice , and yielded up the Ghost , the Earth trembled also , and the Rocks did rend , whereof in the Land of Jewry , in the Kingdom of Damascus , and in the Mountains of Arabia , Monuments and Accounts of it remain unto this Day . Therefore do not think , O ye Jews , as his Life ended , so did his Power : He that laid down his Life , retaineth his Power both in the Heavens , and upon the whole Earth ; and was a less Matter to rise again , than to suffer himself to die . You cannot say , that these things which were done at the very Hour of his Death , were done by any ordinary means ; wherefore you must acknowledge in him Divine Majesty , or Devilish Malice in your selves . You were maliciously bent against him indeed , but if all Men in the World oppose and be against him , you see by what means he is able both to declare his Glory and his Power , when no Man either durst or would open his Mouth in his Defence . He did but utter his Voice , and Five great and terrible Tongues did speak for him : The Sun , which is the lively Lamp of the World , the Earth , the Rocks , the Veil of the Temple , and the Dead , when all Men were silent ; the Elements , the Stones , the Dead did speak , they all preached his Mercies , and thundered forth his Threatnings . O good Jesu , it was a great Voice indeed , whereat the principal Powers of Heaven , Earth and Hell di●… sh●…ke , which did astonish the Living and the Dead . As the Cry of our Sins did reach to the Justice of thy Father , so did thy Voice reach to his Mercy : Thou didst cry with a great Voice to call the Living , and summon the Dead ; that if any should lose himself , if any would not be converted to thee , it should not be because he was not called , but because he would not come . But woe be to every Soul which is not converted , which will not come ; woe be to every Soul that is not moved at this Voice , this mighty Voice . O crucified Jesu , have Mercy upon us poor Sinners , that are prostrate before thee , and let our humble Voices enter into thy Ears , that thy mighty Voice may sink into our Souls . Give unto us a true Sense of these thy Sufferings , both of Compassion ( as it is reason that the Members should condole with the Head ) and also of Fear , that our Minds be not more heavy than the Earth that trembled , that our Hearts be not more hard than the Stones that did cleave , and that our Souls be not more fleepy than the Dead that did arise at the Power of thy Passion . O great Redeemer of the World , if all Creatures did fear thee when hanging upon the Cross , what will they do when thou shalt come to Judgment ? If thou wert so mighty in thy greatest Weakness , what wilt thou be in thy gre●…test Glory ? If these Effects did accompany the Works of thy Mercy , and the Voice of thy Love , where with thou didst call all Men to come to thee , what will the Work of thy Justice do , and the Voice of thy Fury , Depart from me , ye cursed , into everlasting Fire ? We adore and admire thy Blood , thy Death , thy Burial , thy victorious Resurrection , thy Ascension into Glory : By these we are refreshed , from these we draw the Breath of Life , O our Saviour , we desire thee only , we offer up our selves wholly unto thee ; we want nothing , we wish for nothing but only thee ; for thou alone art sufficient for us ; thou art our King , our Lord , our Tutor , our Governour , our Father , the Paradise of our Hearts , the Nest where our Souls shall rest for ever , the Haven wherein we shall be saved , the Glass wherein we shall behold our selves , the Staff that only stayeth us , the Tréasure whereto we trust . Who is so liberal as he who hath given himself for so vile Creatures ? Who so loving as he , who hath not spared himself for his very Enemies ? O most gracious Lord and loving Father , who despisest none that comes to thee , but dost rather help them , and accompany them , and lead them in the way , receive our loose or lost Souls which seek after thee ; raise us up by the virtue of thy Passion , from the death of Sin , and by the same Virtue endow us with Wisdom and Strength , that by the one we may prevent , and by the other resist the Attempts of our most dangerous Enemies , the Flesh , the World and the Devil : The Flesh idle and voluptuous , the World vain and curious , the Devil subtle and malicious . Grant unto us by the same Virtue , that the Yoke of thy Commandments may be sweet , and the Burthen of thy Cross light unto us ; that we may contemn the trifling Vanitis of this World , and not weakly yield to the Calamities or vain Pleasures of this Life , but that with unmoveable Minds , we may bear the one , and forbear the other . All this was done against Jesus , upon the Day of the Preparation for the Passover , according to the corrupt Tradition of the Jews , for Jesus , who most punctually observed the Law , had eaten the Passover the Day before ; and because the Day following was an high Sabbath , and the Law had ordained , That the Body of the Offender should not hang all Night upon the Tree , the Jews desired of Pilate , that the crucified Bodies might not hang upon the Cross , being very scrupulous in small Matters , but had wide and naughty Consciences in Matters of Weight . Against Jesus they made particular Suit , that his Sepulcher should be made sure for three Days , lest his Body might be taken away , because he had said , that within three Days he would rise again to Life . So they buried him in a Garden , close adjoining to the City , whereby the Providence of God did cut off many Cavils and Doubts , which might have been made , in case his Body had either been removed far off , or secretly buried , or left abroad . In this Garden Jos●…ph of Arimathea , in his Li●…e time had built his Tomb , which doubtless he did , to put himself in remembrance of Death , in the v●…y midst of his Delights ; but the entombing this Body of Jesus , in this Garden in the midst of our chiefest Delights , should make us always mindful of his Death . His Body was richly dressed to the Funeral , that the Prophecy of him might be fulfilled , Isa. 53. 9. His Grave shall be with the Rich at his Death . And further , to manifest the same unto us , which he spake upon the Cross , that he had accomplished his Charge ; that the terrible Tempest of his Sufferings he had fully bo●…n ; that his Honour and Estimation was then to follow . To instruct us also , that the difference between Men and Beasts doth not determine with our Lives , but that the Dead are to have honest Respect , not only out of particular Kindness , or of Blood ; not only out of general Humanity , engraved by the Finger of Nature in all Men , but also out of Christian Duty ; partly in regard of the many Graces imparted to the Bodies of Men in this Life , and partly to testifie our Faith of the Resurrection and Hope of Glory in the Life to come . And also his Body was put into a new Sepulcher , wherein no dead Body had been laid before , to the end that his Enemies should not suspect or surmise that he raised some other to Life , as he did the dead Body of Elizeus , and not himself . Lastly , they stopped the Mouth of the Sepulcher with a great Stone , which could not without great force and noise be rolled away ; they sealed this Stone , and set a Guard of their own Men at Arms about it , to make sure as they thought , that his Body should not be taken away ; but as it usually falleth out , that the greatest Enemies of the Truth , are the greatest means to advance it ; so the Seals and Guards did the more evidently seal the Resurrection of Jesus , than all the other Circumstances besides : They did evidently declare , That he was not carried to the Sepulcher as a Captive , but that as a Victor he pursued Death to his Cavern and Fort , namely , the Grave : And there gave him so deadly a Wound , that he should be no more Death , but the Entrance into Life . But when he that would not descend from the Cross , did rise out of his Grave , when he had broken the Chains of Death , when he was returned , with Daniel , out of the Lion's Den , and with Jonas , out of the Whales Belly ; they corrupted the Watch to say , That whilst they slept his Disciples came and stole him away . And this was the Accomplishment of their Malice , this did set them altogether without excuse , this is also the nature of Sinners in a desperate degree , who in despite of God and their Consciences , will not fear to offend ; whatsoever Sin they are not able by some colour to defend , they will endeavour by another Sin to conceal . But , O good God , how blind is Malice ! What so absurd ! What so senseless , which it will not say or do , either to attain or maintain some devi●…sh Design ? For if the Disciples had stollen away the Body of Jesus , to what end should the Clothes have been left ? To whom did they more properly belong than to the Body that was enfolded in them ? Is it probable , O ye stiff-necked Jews , that any Thief would have been so religious as to have stollen the Body and left the Clothes ? Would any have been so adventurous , as to have stay'd the taking them off , and folded them together in such order , whilst the Watch slept round about them ? All Men know that Myrrh sticketh as fast as Pitch or Glue ? And what Pleasure , or what leisure can we imagine the Disciples should have to stay to pull off his Clothes , that doubtless stuck extraordinary close , and to bear away the Body rather naked than covered ? Theft , Deceit , a guilty Conscience always is afraid , they want time , they dispatch hastily what they go about , they have no leisure to lay things in order ; a guilty Conscience ever worketh in extream Fear . Could the Disciples be any way secure or sure , that whilst the Seals were broken , the Stone removed from the Mouth of the Tomb , the Body uncased , the Linnen folded , and orderly disposed , that the Watch all of them should continue in sleep ? Assuredly if the Body had been stollen , the Linnen and the Myrrh , being Matters not easily to be left , and worth carrying away would never have been taken off , and left in such order . Your selves did see , when he was stripp'd at the Cross , his Apparel did so cleave to his battered Back , by reason of the congealing of his Blood , that they could not be pulled off without tearing away several parts of his Skin ; but look upon the myrrhy Clothes , that is of a far more cleaving Nature than Blood , and tell us what Token of violent pulling off you did see ? O assure your selves , O ye stiff-necked Jews , that such a mangled Body could never be unwrapped out of myrrhy Clothes in great haste , without light , or much help , but many pieces of his sweet Skin , and bruised Flesh , would have been seen : But what such Testimony did any of you find ? Can any Man believe that you would either omit to enquire after such Circumstances , or else conceal it , if it had been found ? In that you did take no notice hereof , your own silence hath utterly condemned you ; and it is plain , that our Lord Jesus Christ , in spite of all you Malice and devilish Actions against him , is risen from the Dead , and now sitteth at the Right Hand of God the Father , from whence he shall come to judge the World in Flames of Fire , to pour his Vengeance upon all those that fear him not , nor call upon his Name . We are much afraid , O good Jesu ! of that strict Account wherewith we shall be charged at that Day , we doubt we shall be able to give but a slender Reckoning , seeing we have scarce retained it in our Memories ; because so much as we love and cherish our selves , so much do we forget thee ; and it is no less a Fault not to make Profit of thy Blood , than it was to shed it . Sweet Saviour , let thy precious Blood stream within our Souls , that all our Thoughts may be bathed in it ; let all Actions be valuable or Vile , according as they participate thereof ; let us be careful of nothing more than that we be not too careful about the Matters of this Life ; let us fear thy Judgments now , that then we may be confident in thy Mercies . O blessed Stream ! whereof one Drop is sufficient to satisfie all our Thirst , whereof if one small Drop had fallen into Hell , the Damned thereby might have been saved . If there were ten thousand Worlds , and they would all embrace this Redemption , there would be enough and to spare for them all . FINIS . 
A04168	----	The humiliation of the Sonne of God by his becomming the Son of man, by taking the forme of a servant, and by his sufferings under Pontius Pilat, &c. Or The eighth book of commentaries vpon the Apostles Creed: continued by Thomas Jackson Dr. in Divinitie, chaplaine to his Majestie in ordinarie, and president of Corpus Christi Colledge in Oxford. Divided into foure sections. Commentaries upon the Apostles Creed. Book 8 Jackson, Thomas, 1579-1640. 1635 Approx. 672 KB of XML-encoded text transcribed from 204 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A04168 STC 14309 ESTC S107480 99843179 99843179 7892 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Apostles' Creed -- Commentaries -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2006-06 Derek Lee Sampled and proofread 2006-06 Derek Lee Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE HVMILIATION of the SONNE of GOD , BY HIS BECOMMING the Son of man , by taking the forme of a Servant , and by his sufferings under Pontius Pilat , &c. OR THE EIGHTH BOOK OF COMMENTARIES VPON the Apostles CREED : CONTINVED BY THOMAS JACKSON DR. in Divinitie , Chaplaine to his Majestie in ordinarie , and President of Corpus Christi Colledge in OXFORD . Divided into foure Sections . LONDON , Printed by M. FLESHER for JOHN CLARK , and are to be sold at his shop under S. Peters Church in Cornhill . MDCXXXV . A TABLE OF THE PRINCIPALL Arguments of the severall Sections and Chapters contained in this BOOKE . SECTION . I. OF the Humiliation of the Son of God , and the end why he did so humble himselfe in the generall . Page 3. 1. Chap. In what sense the Son of God is said to have humbled himselfe . 3 2. That the dignity from which the Son of God had descended , and unto which the Son of man was to bee exalted , were testified by many signes and documents during the time of his humiliation . 9 3. Whether our sins could have been remitted without the humiliation of the Son of God , is a point not determinable by men : That the maner of the remitting our sins by his humiliation , was the most admirable way , which Wisdome , Justice , or Mercy could require . 17 4. From what beginning the Divell is said by S. Iohn to sin . Whether sin consist in meere privation , or have a positive entity , or a cause truly efficient , not deficient onely . 29 5. Of the first sin of Angels and man , and wherein it did especially consist . 41 SECTION . II. OF the more speciall qualifications , and undertakings of the Son of God for dissolving the workes which the Devill had wrought in our first Parents , and in our nature , and for cancelling the bond of mankindes servitude unto Satan . 51 6. Chap. Of the peculiar qualifications of the Son of God for dissolving the first actuall sinne of our first Parents , and the reliques of it , whether in them , or in us their sinfull posterity . ib. 7. Of Legall servants , and of the analogie betwixt their Civill estate , and the estate of wicked men . 63 8. The Son of God was properly a servant to his Father , yet not by birth as he was the sonne of his handmaid , but by voluntary undergoing this hard condition for the redemption of man. 69 9. Gods servant Iob the most illustrious Type of the Son of God , as hee was invested with the forme of a servant . 81 10. How the Sonne of God did conquer Satan at those weapons , wherewith hee had conquered our first Parents . 89 11. A parallel between Iobs second temptation , and the Son of Gods sufferings in our flesh before the houre of his Agony or his Crosse . 97 12. Of Christs full satisfaction for the sinnes of men , and whether to this satisfaction the suffering of Hel paines were necessarily required : And of the Circumstances of his Agony . 111 13. The bloody sacrifice of the Son of God , was all sufficient to make full satisfaction for the sins of the world , without his suffering of any supernaturall or unknowen paines . 138 14. That our Saviour in his Agony ( at least ) did suffer paines more then naturall , though not the paines of Hell or Hellish paines : That the suffering of such paines was not required for making satisfaction for our sins , but for his Conquest over Satan . 152 15. Christs suffering of the unknowen paines , or of pains greater then ever any of his Martyrs or others in this life have suffered , requisite for his qualification , as he was to become the high Priest of our soules . 163 SECTION . III. OF the harmonicall parallel between the predictions or types of the old Testament , and the Evangelicall relations , concerning our Saviours triumphant comming unto Ierusalem , and of his entertainment there , untill the institution of his Supper . 172 16. Chap. Of the King of Sions comming to Jerusalem , and how the maner of his comming was for circumstance of time , prefigured by the Law or rite of the Paschall Lambe ; and for other circumstances , expresly foretold by the Prophet Zachary . ib. 17. A Comment or Paraphrase upon the first eight verses of the ninth of Zachary : And of the connexion betwixt them and the ninth verse , in which the maner of our Saviours comming to Jerusalem was most expresly foretold . 179 18. The fulfilling of Zachariah his Prophecy , Cap. 9. ver . 9. recorded by all the Evangelists ; but most fully and most punctually by S. Matthew . 196 19. Of the meaning or importance of [ Hosanna to the Son of David . ] 213 20. At what time and upon what occasions the 118. Psalme was composed ; And at what solemne Feast especially used . 219 21. That the Messias was to be proclaimed King of Sion at some one or other of their great and solemn Feasts , was a prenotion or received opinion amongst the Jews . 234 22 ▪ That the honour done to our Saviour at his comming to Jerusalem , did ( though not in the distinct apprehension of the multitude or of his Disciples ) concludently declare him to be the Son of God , or the God of their Fathers . 245 SECTION . IV. THe Evangelicall relations of the indignities done unto our Saviour by sinfull men , and of his patience in suffering them , respectively prefigured and foretold by the Prophets and other sacred Writers : Or a Comment upon the Evangelicall History , from the institution of his Supper unto his death and buriall . 256 23. Chap. Of the betraying of our Saviour , of his apprehension , and dismission of his Disciples : And how they were foretold or prefigured in the old Testament . ib. 24. Of the predictions or prefigurations of our Saviours sufferings after his apprehension in the high Priests hall , &c. 270 25. The unjust proceedings of the high Priest and Elders against the Son of God , were punctually foretold by the Prophets . 284 26. The false accusations made by the Priests , and Elders against the Son of God , when they brought him before Pilat , foretold by our Saviour himselfe and by the Prophets . 292 27. Of such repentance as Iudas found : of his casting downe the thirty pieces of silver in the Temple : and of the difficulties or varietie of opinions , by which of the Prophets it was foretold . 301 28. The cleare resolution of the third difficulty proposed : of the fearefull end of Iudas , and how it was both forepictured , and foretold . 317 29. Of the Harmony betwixt the Evangelists narrations or historie [ from the time our Saviour was sentenced to death , untill his expiration upon the Crosse : ] and the Mosaicall prefigurations or Prophecies concerning his death and sufferings . 327 30. That the Son of God should be offered up in bloody sacrifice , was condudently prefigured by the intended death of Isaac . 349 31. That the Son of God should be offered upon a tree or crosse , was prefigured by Moses his erection of the brazen Serpent in the wildernesse . 355 32. That the Son of God should suffer without the gates of Jerusalem , prefigured by the sacrifice of the atonement . 364 33. At what houre of the day our Saviour was crucified , at what houre taken downe from the Crosse , and of the mysteries ensuing his death . 370 FINIS . PErlegilibrum hunc , [ cuì titulus est , The humiliation of the Son of God , &c. ] in quo nihil reperio quo minus summâ cum utilitate imprimatur . Ex Aedibus Fulham : June 22. Sa : Ba●●er R. P. Episc : Lond : Cap. domest . Errata . Page 27. line 7. for else be read else there be p. 60. l. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 70. l. 24. for the first way r. the fittest way p. 95. l. 27. for nor r. not p. 283. l. 21. for unto by him r. unto him by THE HVMILIATION OF THE SONNE OF GOD : OR The eighth Booke of Commentaries upon the Apostles CREED . THat the man CHRIST JESUS was truely and properly the Sonne of God , not from his conception , birth , or circumcision , but from eternitie : That the Sonne of God was so made man in time , that whilst the man Christ Iesus was conceived , borne , and circumcised ; He who was the Sonne of God , and God our Lord from eternity , was conceived , borne and circumcised in our flesh , hath been , though not the entire subject , yet the maine scope of a former Treatise . Unto which by the assistance of this JESUS , and his holy Spirit , we now endeavour to annexe this present Treatise or Eighth Book of Commentaries upon the Apostles Creed ; the subject and scope whereof is to shew , that the same God , and our Lord , who was conceived by the holy Ghost , born of the Virgin Mary , &c. did , ( according to the Scripture afore extant ) suffer under Pontius Pilate , was crucified , dead , and buryed , &c. Besides that which hath been delivered concerning this Iesus and our Lord , all that we are in these Comments to prosecute or meddle with ( untill wee come unto the article of his comming to judge the Quick and the Dead , and the accomplishment of a Treatise already begun , concerning the Holy Catholique Church ) will fall under these generals , The Humiliation , The Exaltation , And Consecration of the Sonne of God to the everlasting Priesthood . Of his Humiliation , his death and sufferings : Of his Exaltion , his resurrection from the dead , his ascension into heaven , and sitting at the right hand of God , were the periods , or accomplishments : Of his Cōsecratiō to his everlasting Priesthood , his Agony , and bloudy death , his rest three dayes and three nights in the grave , and resurrection thence , were the principall , though not the onely parts . To begin with his Humiliation . SECTION I. Of the Humiliation of the Sonne of God , and the end why he did so humble himselfe in the generall . CHAP. I. In what sense the Sonne of God is said to have humbled himselfe . 1 ALbeit , the humiliation of the Son of God our Lord be not expresly mentioned in the Apostles Creed , yet is it so emphatically exprest in Canonicall Scriptures ( whence the Articles of our Creed are taken , by whose rules they are to be interpreted , ) that no man which admits the Scripture to be a rule of Christian faith and practice , can deny this humiliation of the Sonne of God to be a fundamentall point of beleefe , and rule of manners , and practice truely Christian . As to omit other Texts for the present , that one of our Apostle S. * Paul shall suffice , Let nothing be done through strife or vaine glory , but in lowlinesse of minde ; let each esteeme others better than themselves . Looke not every man on his owne things , but every man also on the things of others . Let this minde be in you , which was also in Christ Jesus : who being in the forme of God , thought it not robbery to be equall with God : But made himselfe of no reputation , and took upon him the forme of a servant , and was made in the likenesse of men . And being found in fashion as a man , he humbled himselfe , and became obedient unto death , even the death of the Crosse . If we consider this humiliation of Christ our Saviour in its generall or abstract notion , not as restrained unto particular circumstances of his death and sufferings , it is in some sort more peculiar to him as hee was and is the Son of God , than the matter of any other article following in this Creed . For when wee say ( as we must beleeve ) that the onely Son of God was borne , was circumcised , did suffer under Pontius Pilate , was crucified dead and buried , these and the like speeches can be no other wayes verified of him , as he is God , than per communicationem idiomatum : That is , the matters signified by these and the like speeches had their beginning and reall existence in his humane nature . For that alone was really capable of weaknesse , sorrow , infirmity , and of death : Yet in as much as the whole humane nature it selfe was but an Appendix of his divine person , ( no person distinct from it ) whatsoever Christ Jesus did doe or suffer in this nature , was done , and suffered by the eternall Sonne of God. The Sonne of God was truely humbled , in , and according to this nature in all his naturall , and more than naturall sufferings , from his birth to his death . Yet may we not say , that this Son of God did humble himselfe onely in these or the like undertakings , whereof the humane nature alone was really capable . That exinanition , or nullifying of himselfe , mentioned by our Apostle ( Phil. 2.7 . ) did not take its beginning from or in the manhood , but in and from the divine person of the Sonne of God. For it was no physicall passion or naturall affection , no passion at all , either naturall or supernaturall , yet a true and proper humiliation more than civill , though better resembled by humiliation civill , than by naturall . His obedience did not meerely consist in his patient suffering , but in the submission of himselfe to his Fathers will , before he suffered . Most willing he was to take upon him the forme of a servant , before hee actually tooke our nature upon him for our redemption ; before the Angell Gabriell was sent unto the blessed Virgin ; before the * Psalmist had said on his behalfe , Sacrifice and offering thou wouldest not : but a bodie hast thou prepared me ; in burnt offerings and sacrifice for sinne thou hast had no pleasure : then said I , loe I come ; in the volume of the book it is written of me : I delight to doe thy will , O God. This unconceiveable manner of his unexpressible willingnesse to doe his Fathers will , was the very life and soule of that most admirable obedience of his humane will to doe and suffer whatsoever hee did or suffered in our flesh : That , which gave the infinite value , and everlasting efficacy to his everlasting sacrifice , which was offred once for all . 2. For taking a true , though an imperfect scale ( for such is the best that man can take ) of his humiliation and obedience , wee are to scan the meaning of our Apostle in the forecited place more particularly . Hee was , saith our Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the forme of God ; the originall implyeth the very essence or nature of God. As much as wee are taught to beleeve in the Nicene or Athanasius Creed , where it is said , Hee was of one substance with the Father , &c. He was so in the forme of God , or so truely God , that he thought it no robbery , ( no usurpation of any dignity which was not his owne by right of nature ) to account himselfe equall with God. It was no robbery so to account himselfe , because hee knew himselfe so to be . Yet saith the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did ( as it were ) empty himselfe , or sequester this his greatnesse , and became lesse , or lower than the sons of men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by taking upon him the essentiall state or condition of a servant : being first made substantially man , that hee might be for a time essentially and formally a servant . For though every man be not a servant , yet every servant must be a man. Now the Son of God being thus found in the forme and garbe of a man , and in the formall condition of a servant , He humbled himselfe yet lower , and became obedient unto death , even the death of the Crosse . And that was a kind of death unto which by the Roman Laws , ( whereunto he yeelded obedience ) none but slaves , or malefactors of servile condition were lyable . And how ever , many of this state or condition , were put unto this ignominious death ; yet none besides the man Christ Iesus did ever suffer it out of obedience or willingly , but for want of power to resist or eschew it . Had it beene in the power of the most abject slaves that ever did suffer it , to have called in but half so many Roman soldiers to their rescue , as Christ Iesus could have commanded of celestiall Angels , they would have sould their lives at a dearer rate , than the Emperors did , which were slain in battaile or mutiny . 3. But the man CHRIST JESUS , who was also the true Sonne of God , and who in that hee was the wisedome of God , did better know the horror or paines of a lingring death before he had experience of it as man , than any creature man or Angell , can doe : when HE was afflicted and tormented , yet he opened not his mouth ; but was brought ( unto his Crosse ) like a Lambe unto the slaughter , and as a sheepe before his shearer is dumbe , so opened he not his mouth . Isa . 53.7 . This far exceeded all obedience of any man whether free borne , or a slave . His patience in all his sufferings did farre exceed the patience of dumb creatures , of Lambs themselves , of wormes , or meaner sensible passives . For none of them doth dye a violent death without striving or reluctance , without endeavour to annoy such as afflict or torment them : Whereas this Lamb of God , to shew himselfe to be the mirrour of patience and obedience , did pray for his persecutors , after the pangs of death more then naturall , had seized upon him ; after he had been buffetted , spit upon , scourged , and every way most disgracefully abused ; whilst hee endured the lingring and cruell torments of the Crosse , exasperated with bitter scoffes and revilings of his unrelenting persecutors , ( uncessantly pouring vinegar in stead of oyle into his wounds , ) gave not the least signification of discontent , either by word or gesture towards God or man ; unlesse some haply will put a sinister interpretation upon that exclamation when he was ready to dye , My God , my God , why hast thou forsaken me ? But of the purport of this exclamation , by Gods assistance , in its due time and place . In the interim without prejudice to any mans person or authority , I rest perswaded that this speech beareth no character of discontent , much lesse of despaire . To conclude this point , As there never was any sorrow like to his sorrow in his sufferings , so was there no obedience , nor ever shall be any obedience , like to his from the beginning to the end of his sufferings . This did farther exceed all his sorrows , than his sorrowes did the paines and sorrowes of other men . CHAP. 2. That the dignity from which the Sonne of God had descended , and unto which the Sonne of man was to be exalted , were testifyed by many signs and documents during the time of his humiliation . 1. VNto this admirable lowlinesse of obedience , God awarded a correspondent degree of exaltation . For so the Apostle inferreth in the words immediately following , Philip. 2.9 . &c. Wherefore ( or for this cause ) God also hath highly exalted him , and given him a name which is above every name ; that at the name of JESUS every knee should bow , of things in Heaven , and things in earth , and things under the earth : and that every tongue should confesse that Jesus Christ is Lord , to the glory of God the Father . The same Apostle , Rom. 14.9 . tells us , To this end Christ both dyed , rose and revived , that he might be Lord both of the dead and living . As man he was made Lord from his resurrection , but as the Sonne of God , and a distinct person from his Father , he was Lord from eternity : as to omit other places before cited , our Apostles inference in the 14. of the Romanes , ver . 10.11 . will make cleare to any Christian that can take it into due consideration , We shall all stand before the judgement seat of Christ . How is this proved , or whence had our Apostle himself this revelation ? From the Prophet Isaiah Chap. 45. ver . 10. For there it is written , As I live saith the Lord , every knee shall bow to me , and every tongue shall confesse unto God. Christ then not as man , but as God , was that Lord in whose name the Prophet speaketh this , As I live , saith the Lord , every knee shall bow to me . 2. Had this Lord the onely Sonne of God taken our nature upon him , though adorned even from the first moment of its assumption with such majestie and glory , as now it is ; yet the assumption of it would have beene an humiliation of the Sonne of God , not physicall , but rather ( as I said ) civill , or ad modum civilis humiliationis , an incomparable and unparalleld affabilitie , an incomprehensible loving kindnesse . But for this Lord to be incarnate for us of a Virgin , to take our nature upon him charged with mortality and infirmities , to surcharge our ordinary humane conditions with the extraordinary estate of a servant ; to burden this hard servitude with paine and torture , with disgrace and ignominies , more than servitude humane is capable of ; This was that unexpressible humiliation and incomprehensible loving kindnesse towards us miserable men , which our Apostle so emphatically setteth forth for our patterne in submitting our wills to his most holy will , as he did his unto his Fathers . And our Lord himself requireth that we should be humble , as he is humble : not according to the measure of his humiliation , for that is as impossible for us , as to be as perfect as our heavenly Father is perfect , or as holy , as he is holy ; Yet must we be truely holy , as our heavenly Father is holy , and sincerely humble as the Sonne of God our Lord and Saviour was humble . Our humiliation or obedience to his will , though it must be true , not hypocriticall ; yet in this life at the best , and in the best of men is imperfect in comparison of the obedience of heavenly Angels , though theirs be but finite . But the depth of the humiliation of the Sonne of God is , as he is , immensurable , truely infinite . Higher than God he could not be , but so high he was in glory and dignity from eternity : yet lower than man , than the most abject of the Sons of men , he vouchsafed for a time to be , that we might be at least made equall to the Angels ; even Lords and Kings unto God , of slaves by birth and condition unto infernall Tyrans . 3. But could hee not have thus advanced us without any depression or humiliation of himself ? could not we sonnes of men be made happy without the misery and sorow of the Son of God ? The answer to this Quaere will finde place hereafter . That which for the present deserveth our consideration , is that in all the severall degrees of his humiliation , God the Father was still pleased to exhibit some visible documents , or sensible manifestations of that glory and dignity , whereof his Sonne for a time had devested himselfe , and of that glory unto which as man for his faithfull service done in our nature he was to be exalted . His birth , we know , was meane in the eyes of men , his entertainement at his first comming into the world , ( for lodging especially , ) more despicable than the lodging or entertainement of poenitentiary Pilgrimes . Yet then welcomed into the world by an hoast of Angels sounding out gratulatory Hymnes unto God for the comfort of us miserable men , for whose sakes he who was their supreme Lord , did vouchsafe to descend thus low ; and while they congratulate us , they doe truely adore him . But seeing the ditties of their congratulatory hymnes were heard onely by some few , and those men of meaner rank in Jury ; God would have his glory proclaymed by those wise and potent men , which had seene his star in the East , and from the glorious appearance or secret significations made to them of it , came in person , first to Ierusalem , then to Bethleem , to tender that homage and service to this Infant , which they scorned to performe to Herod , or Augustus Caesar , of whose greatnesse no doubt they had heard , but did not admire or esteeme it in comparison of this late borne King of the Jews . These and other glimpses of that glory which was due unto him perpetually as man , though publiquely manifested , did not so much affect the stubborne hearted Jews , as the meanness of his ordinary condition or state of life did offend them . No question but that voice which came from heaven at his Baptisme , This is my beloved Son in whom I am well pleased , was heard by more than by Iohn Baptist , and both testifyed and proclaimed by him to them that heard it not ; and yet forgotten by most within three yeares space : so deepely forgotten , that they did not call to memory , at least not lay it to heart , upon the second publication of his glory . For some few daies before his sufferings , the like encomiasme of that glory which was due unto him as he was the Son of God , was proclaimed from heaven , upon his prayers to this purpose , when his soule was heavy and troubled with expectation of approaching sorrows , Iohn 12 26. &c. If any man serve me , let him follow me , and where I am , there shall also my servant be . If any man serve me , him also will my Father honour . Now is my soule troubled , and what shall I say ? Father , save me from this houre : but for this cause came I unto this houre . Father ▪ glorifie thy name . Then came there a voice from heaven , saying , I have both glorifyed it , and will glorify it againe . This document of his glory was more publique than the former , and the end and scope of it more solemnly avouched by himself , ver . 29.30 . The people therefore that stood by and heard it , said , that it thundred : Others said , an Angel spake to him . JESUS answered , and said , This voice came not because of me , but for your sakes . 4. Yet even this gleame of his glorious brightnesse , wherewith the peoples eyes were for the present dazeled , was shortly after so overclouded with the ignominies and indignities done unto him at his attachment , arrainment and execution , that his very Disciples had almost quite forgotten it . For so two of them give this and other glorious documents of his dignities for lost , after they had heard the news of his resurrection . We trusted ( say they ) that it had beene he , which should have redeemed Israel . Luke 24.21 . And what reason or pretence had they not to trust so still ? Onely because the chiefe Priests and Rulers had delivered him to be condemned to death , and had crucified him . ver . 20. A strange drowsinesse had fallen upon them , in that they could not foresee that the day of his glorious Raigne over Israel thus foretokened by these and the like scattered rayes or dawnings , was to be ushered by a troublesome night of sorrows and sufferings ; and with this stupidity himselfe upbraids them . Then he said unto them , O fooles and slow of heart to beleeve all that the Prophets have spoken : Ought not Christ to have suffered these things , and to have entred into his glory ? Luke 24.25 , 26. Now all the sufferings , and other Eclipses of this Sunne of righteousnesse , were as clearely foretold as his future glory ; both by expresse testimony and typicall matter of fact . By expresse testimony , Isaiah 53.1 , 2 , 3. Who hath beleeved our report , and to whom is the arme of the Lord revealed ? For he shall grow up before him as a tender plant , and as a roote out of a dry ground : He hath no forme nor comelinesse , and when we shal see him , there is no beauty that we should desire him . He is despised , and rejected , a man of sorrows , and acquainted with griefe : and we hid as it were , our faces from him . He was despised , and wee esteemed him not . 5. But were those other interposed flashes of this day starrs brightnesse exhibited at his birth or first arising ; at his Baptisme , and at his passion as clearely foretold as the Eclipse of it in his sufferings ? That the Angelicall song or service of Angels at his nativity were foretold by the Psalmist , Psal . 97.7 , I ever tooke it , following the paths of the ancient , as a plaine case void of scruple , untill Ribera stumbled me in my course with a criticisme upon the Apostles allegation of this passage , Heb. 1.6 . And againe when he bringeth in the first begotten into the world , he saith , And let all the Angels of God worship him . So our English , so Erasmus , and some of the most accurate Greek Interpreters according to the sense and meaning of our English . But this learned Commentator renders it thus , ( I must confesse verbatim according to the originall ) Et cum iterum introducit primogenitum in orbem terrae ; When he bringeth his first begotten againe into the world , the words in the originall are thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Upon this ground this good Writer takes liberty to dissent from the best Commentators that had gone before him , and peremptorily denyeth this place to be meant of the Son of Gods first comming into the world . And it cannot be denyed , but that this 97. Psalme containes a remarkable Prophecy , that the Sonne of God , or God of Israel should be made Lord and King , and Judge of the world by peculiar right . This is one of those many places which ( as in the former booke hath beene observed ) cannot be meant of any , save onely of him who was truely God , and yet could not be punctually fulfilled , save onely of God incarnate . But Ribera should have considered that one and the same passage in any Psalme or Prophecy might have beene fulfilled in God incarnate at severall times , and alike literally refer to severall manifestations whether of his glory or of his sufferings . Yea sometimes * one and the same place or proposition may literally and punctually refer both to his humiliation and exaltation , as that of the 8. Psal . ver . 5. Thou hast made him little lower than the Angels ; and hast crowned him with glory and honour . Now if one and the same passage or prediction may be punctually fulfilled of God incarnate at severall times , or at his nativity , his baptisme , his transfiguration , and resurrection , &c. much more may severall passages in one and the same Psalme , or other prophecies be respectively fulfilled , some of his Nativitie or resurrection ; other of his comming to judgement . It is then no concludent proofe , which Ribera brings in prejudice of the Ancient to strengthen his owne opinion , that the testimony alleaged by the Apostle , Hebr. 1.6 . out of Psalme 97. cannot be literally meant of our Lord and Saviours Nativitie ; because the chief scope of that place , is to foretell his comming to judge the world , when he shall be attended with an hoast of Angels . For if this attendance and obsequie be performed unto him , as is probable , by the whole hoast of Heaven ; the celebration of his Nativitie , or first comming into the world by a band or company of these heavenly soldiers ( how many , or how few , God onely knows ) might be and certainly was a pledge or praeludium . Nor doth the placing of the words in the originall necessarily argue but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have the same sense that it had in former places , that is , onely a repetition of testimonies without expresse reference to Christs first or second coming . In that 40. of Isaiah * before expounded , some passages ( if not one and the same ) literally refer to the incarnation , or first manifestation of the Word in the flesh , others to the declaration of him to bee the Sonne of God at his Baptisme , which Iohn Baptist acknowledged to bee the end and tenor of his Embassage . Where and in what manner that transcendent glimpse which was exhibited in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his humiliation , Ioh. 12.28 . was foretold , and fore-signified in its proper place . But the former quaere here opportunely presents it selfe againe ; seeing such glory as these glimpses did portend , was due unto him perpetually , what necessity or urgent conveniency was there that hee should bee made so low , and so strangely humbled . CHAP. III. Whether our sinnes could have beene remitted without the humiliation of the Sonne of God , is a point not determinable by men : That the manner of the remitting our sinnes by his humiliation , was the most admirable way , which Wisdome , Iustice , or Mercy could require . 1 PEremptorily to avouch that God could not have remitted the sinnes of our first Parents without full satisfaction , nor advanced their sinfull seede unto glory without the disgracefull sufferings of his onely Sonne , would by some , and well might bee censured for a saucy doctrine : A doctrine , more derogatory from the Omnipotent Majesty , than it would be to prerogatives Royall , to deny Kings or free Princes invested with it , the exercise of that most princely vertue , Clemency , or to grant a prohibition against them in case they should freely forgive offences committed against themselves , or afterwards honour the parties thus freely forgiven upon their extraordinary thankfulnesse for such gracious favours . This benignity no loyall Subject will grudge or repine at , when it is practised by his liege Lord and Soveraigne ; and shall we deny the like freedome to infinite Majestie , whereof benignity , and graciousnesse infinite , is ( to speake after the manner of men ) a speciall branch or dimension . 2. Yet on the other side resolutely to determine that the sinnes of our first Parents could have been remitted without satisfaction , or their seed advanced to glory without the humiliation of the Sonne of God ; would be a rash , if not an unsound resolution . For albeit wee take it for granted , that earthly Princes of the best temper may freely pardon any offences against themselves , and crowne this speciall favour with the advancement of the persons so offending , to higher place and greater honour than formerly they did enjoy : yet will it not hence follow , that the Omnipotent and most just Judge might have done the like . For , he is not of Majesty or of gracious goodnesse onely , but of justice truely infinite ; the immutable and indispensible rule of justice and goodnesse . And he alone who is wisdome truely infinite , can determine whether the remission of mens sinnes without satisfaction , or the award of glory without some interposition of merits , doe not imply some contradiction to the rule of justice infinite , which they doe not imply to infinite Majesty or benignity . The greatest Majesty on earth may more justly pardon offences done against themselves , than they can doe the like offences against the publique Law it selfe , or the community of men under their government . For earthly Princes how great or good soever they be , are no living lawes of goodnesse , no living rules of justice . This is the praerogative of the Almighty Lord to be both a most righteous Judge , and the very Law or Idaeall rule of righteousnesse . 3. Not Princes onely , but every private person , or publique Magistrate ( so they sit not in the seat of Justice ) may pardon a crime for its nature capitall , if it be onely committed against themselves ; as if a servant should take his masters purse , not by violence , but unwarily laid aside , and deny the finding , taking , or restoring of it ; the master may without wounding his conscience dismisse the party delinquent of his service , without calling his life in question , although the crime bee by humane law capitall . Nor should the master , I take it , by this clemency incurre the danger of the humane Law , if he be as well content to lose the money , as the delinquents service . In this case hee may doe to the worst of his servants as hee desires it may be done to him , if his case or condition were the same . But if of a private master , he should become a publike Judge , and shew the same favour to him that had been his servant , being arraigned for the like offence committed against another ; hee should hereby grievously transgresse both the Law of God and man. The true reason whereof is not because the former rule [ Of doing as hee would bee done unto ] doth hold , as one of late ( out of the spirit of contradiction rather than judgement ) hath taught ; not universally or alwayes , but ad plurimum , for the most part , or now and then , or more certainly in private men than publike Magistrates . For they especially are most strictly tied to that fundamentall rule of justice and equity of doing as they would bee done unto . But seeing , as the great Casuist Gerson somewhere observes , Every Judge sustaines a double person ; one of his owne , as he is subject to the like infirmities with other men ; another of the Publike Weale , or Community wherein hee liveth . Hence it is , or should bee , that how mercifull or gracious soever he be by naturall disposition , or grace ; yet when he ascends the seat of Justice , hee must lay aside his private person , all private considerations , and arme himselfe with the publike . Now the object of the observance of the former rule , of doing as hee would bee done unto , is not the person or party accused or arraigned , but the persons whom hee wronged , or may hereafter wrong . The greatest Judge in this case must do to the Commō Weale , whereof he himselfe is a member , as he desires is should be done to himselfe in like case , that is , to right them when they are wronged , and to protect them from further danger , by putting wholesome lawes in execution , for cutting off noisome members of publike Society . 4. But what of all this ? God is no member of any Community , being in himselfe farre greater , and better than the whole Universe of things visible and invisible ; and for this reason not bound to conforme himselfe to any of the former rules ; which greatest Princes are by his Law bound to observe . However , hee is immutable goodnesse it selfe , more than the rule of all those rules of mercy , justice , and goodnesse which hee enjoines us to follow . It is most true , he can doe whatsoever he will , yet cannot any thing be willed by him that is contrary to goodnesse , justice , or mercy . Though his mercies exceed the mercies of the best of men ; yet some sinnes there are which exempt men from participation of his mercies , sinnes unpardonable to mercy it selfe : So saith our Saviour , Mar. 3.28 , 29. Verily I say unto you , all sinnes shall be forgiven unto the sonnes of men , and blasphemies , wherewith soever they shall blaspheme . But hee that shall blaspheme against the holy Ghost , hath never forgivenesse , but is in danger of eternall damnation . And S. Matthew more fully , Chap. 12. ver . 31 . Wherefore I say unto you , All manner of sinne and blasphemy shall be forgiven unto men ▪ but the blasphemy against the holy Ghost shall not be forgiven unto men . And whosoever speaketh a word against the Sonne of man , it shall bee forgiven him : but whosoever speaketh against the holy Ghost , it shall not bee forgiven him , neither in this world , neither in the world to come . It is not the sole infinitie of that Majestie against which wee sinne , that makes the sinne so unpardonable . For the Father is of infinite Majesty , the Sonne is of infinite Majesty , and the holy Ghost can bee no more : their Majesty and glory is coeternall , and coequall . The sinne here meant then cannot bee any speciall sinne more offensive against the person of the holy Ghost , then against the person of the Father , or the Sonne . Nor is it ( whatsoever else it be ) any one sinne specifically distinct from other sinnes , as murther is from lust , or lust from pride and envie , but rather a confluence of many grievous sinnes : It alwayes presupposeth a great measure of long continued contempt of Gods speciall favour , gifts , or goodnesse . Those whom our Saviour in the forecited places forewarnes , as being at the pit brink of this infernall bottomlesse sinne , were as S. Marke tells us , Scribes that came downe from Ierusalem , Mark. 3.22 . and as S. Matthew addes , Pharisees too , Matth. 12.24 . Both of them had seene or heard our Saviours miracles which were so pregnant that they could not deny the truth of them . The particular miracle which occasioned this discourse , was the healing of one possessed of a Devill , insomuch that being blind and dumbe before , he both spake and saw ; and all the people were amazed , and said , Is this the sonne of David ? And when the Pharisees heard it , ( or as S. Marke addes , the Scribes which came downe from Jerusalem ) they said , this fellow doth not cast out Devils , but by Beelzebub , the Prince of Devils , Matt. 12.22 . Mark. 3.24 . And S. Marke giving the reason why our Saviour , after hee had called the Scribes and Pharisees to him , and debated this controversie with them , did forewarne them in speciall of this dangerous sinne , addeth , Because they said , he hath an uncleane spirit , Mark. 3.30 . 5. Into this fearefull sinne , or rather high measure of sinne , of whose danger our Saviour so graciously forewarnes these Scribes and Pharisees ; those convert Hebrews to whom S. Paul wrote that excellent Epistle , were ready without his like admonitions to fall . It is impossible ( saith he ) for those men who were once enlightned , and have tasted of the heavenly gift , and were made partakers of the holy Ghost , and have tasted the good word of God , and the power of the world to come : If they shall fall away , to renew them againe unto repentance : seeing they crucifie unto themselves the Sonne of God afresh , and put him to an open shame . For the earth , which drinketh in the raine that commeth oft upon it , and bringeth forth herbes meet for them by whom it is dressed , receiveth blessing from God. But that which bringeth forth thornes and briers , is rejected , and is nigh unto cursing , whose end is to bee burned , Heb. 6.4 , 5 , &c. Others perhaps in those times had either incurred this sentence here denounced , or stood in greater danger than these Hebrews did , of whom our Apostle at this time had good hope ; But beloved , wee are perswaded better things of you , and things that accompany salvation , though we thus speake . For God is not unrighteous to forget your worke and labour of love , which yee have shewed towards his Name , in that ye have ministred towards his Saints , and doe minister , Heb. 6.9.10 . Of our Apostles punctuall meaning , or sense in these two verses last cited , as of all the rest unto the end of the Chapter , I shall have occasion hereafter to treat . Of the former verses , I have no more for this present , or hereafter ( for ought I know ) to say , then this ; That their meaning , if any be disposed to scan them more exactly , may ( I take it ) bee best illustrated by the type or parallel exhibited in the dayes of Moses , in those men which were excluded by oath from the land of Canaan , Num. 14.20 , 21 , 22 , 23. And the Lord said , I have pardoned according to thy word . But as truely as I live , all the earth shall bee filled with the glory of the Lord. Because all those men , which have seene my glory and my miracles which I did in Egypt , and in the wildernesse , and have tempted mee now these ten times , and have not hearkened to my voice ; Surely they shall not see the land which I sware unto their fathers , neither shall any of them that provoked me , see it . All these , which were all the Males of Israel above twenty yeares of age , save Caleb , Ioshua , and Moses , ( who was in part involved in this sentence ) did beare a true type , or shadow of those who offending in like manner against Christ and his Gospel , we call Reprobates , yet not so true types of such a sinne against the holy Ghost , as those which went to search the land of Canaan . And the men which Moses sent to search the land , who returned and made all the Congregation to murmure against him , by bringing up a slander upon she land . Even those men that did bring up the evill report upon the land ( after they had seene the goodlinesse , and tasted the pleasant fruits of it ) died of the plague before the Lord. But Joshua the sonne of Nun , and Caleb the sonne of Jephunneh , which were of the men that went to search the land , lived still : and many happy dayes after that time , Numb . 14.36 , 37 , 38. 6. Very probable it is , though I will not determine pro or con , that the irremissible sinne whereof our Saviour and S. Paul speake , for which there remaineth no satisfaction , was if dot peculiar , yet Epidemicall unto those primitive times , wherein the kingdom of heaven was first planted here on earth by our Saviour : and the holy Catholike Church was in erection by the ministery of the Apostles , or in times wherein the extraordinary gifts of the holy Spirit were most plentifull , and most conspicuous . Even in those times , into this wofull estate none could fall , which had not tasted of the heavenly gift , of the good word of God , and of the powers of the world to come , and had not beene partakers of the holy Ghost . Nor did such men fall away by ordinary sinnes , but by relaps into Iewish blasphemy , or heathenish Idolatry , and malicious slander of the kingdom of heaven , of whose power they had tasted . God was good to all his creatures in their creation , and better to men in their redemption by Christ : of this later goodnesse all men werein some degree partakers . The contempt , or neglect of this goodnesse was not irremissible : the parties thus farre offending , and no further , were not excluded from the benefit of Christs satisfaction , or from renewing by repentance : but of the gifts of the Spirit which was plentifully poured out after our Saviours ascension , all were not partakers . This was a speciall favour , or peculiar goodnesse , whose continued contempt , or solemne abrenuntiation by relapse either into heathenisme , or Jewish blasphemy was unpardonable ; not in that it was a sinne peculiarly committed against the person of the holy Ghost , but because it did include an extraordinary opposition unto the indispensable law of justice , or goodnesse , which God the Father , Sonne , and holy Ghost , are . 7. Some sinnes then there be , or some measure of them , which being made up , no satisfaction will be accepted for them . It is impossible according to the sacred phrase , that the parties thus delinquent should bee renewed by repentance . But whether according to this dialect of the holy Ghost , that grand sinne , whereof our Saviour , and the Apostle speakes be absolutely irremissible untill death hath determined their impenitency which committed it ; or onely exceeding dangerous in comparison of other sinnes , I will not here dispute : much lesse dare I take upon me to determine either branch of the maine question proposed : As [ whether satisfaction were absolutely necessary for remitting the sinnes of our first Parents , or their seed ? ] Or , [ whether the Son of God could have brought us sinners unto glory by any other way , or meanes than that which is revealed unto us in his Gospel ? ] It shall suffice me ( and so I request the Reader it may doe him ) to shew that this revealed way is the most admirable for the sweet concurrence of Wisdome , Justice , Mercy , and whatsoever other branches of goodnesse else bee , which the heart of man can conceive ; more admirable by much than wisdome finite could have contrived , or our miserable condition desired , unlesse it had been revealed unto us by God himselfe . 8. For demonstration of this conclusion , and for deterring all which pretend unto the priviledge or dignity of being the Sonnes of God , from continuance in sinne , no principle of faith , or passage in the sacred Canon can bee of better use then that 1. Ioh. 3.8 . He that committeth sinne is of the Devill : for the Devill sinneth from the beginning . For this purpose the Sonne of God was manifested , that hee might destroy the works of the Devill . However , the words which severall translations doe render , one and the same word in the Originall ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) bee of different signification in point of Grammar ; yet is there no contradiction betwixt them upon the matter . Our later English which I alledged readeth [ that he might destroy ] the former , that hee might dissolve the works of the Devill . Neither of them much amisse , and both of them put together , or mutually helping one another , exceeding well . Some works of the Devill , the Sonne of God is said more properly to dissolve , others more properly to destroy . Sinne it selfe , as the Apostle tells us , is the proper worke of the Devill , his perpetuall worke ; for he sinneth from the beginning . And for this cause the man that committeth sinne is of the Devill , the Devills workman , or day labourer , so long as hee continues in knowne sinnes . Sinne , the best of men dayly doe . But it is one thing to sinne and doe a sinfull Act , another to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the phrase used by our Apostle ) a worker , or doer of evill , operarius iniquitatis : Such workmen the sonnes of God , or servants of Christ cannot be , at lest so long as they continue sonnes or servants . The points most questionable in those forecited words of S. Iohn , now to bee discussed in this preamble to the manner how the Son of God did dissolve , or destroy the works of the Devill , are two . The first , from what beginning the Devill is said to sinne , or to continue in sinne . The second , what speciall workes of the Devill they were , which the Sonne of God did or doth undoe , or for whose dissolution , or destruction hee was manifested in our flesh . CHAP. IV. From what beginning the Divell is said by S. John to sinne . Whether sinne consist in meere privation , or have a positive entity , or a cause truely efficient , not deficient onely . 1 THe word Beginning , is some times taken universally and absolutely , as it reacheth to the first moment of time , or to the first beginning of heaven and earth , of all things visible and invisible , which have beginning of being . * From this utmost extent of the word beginning , S. Iohn in the beginning or entrance into his Gospel strongly inferrs , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word by whom all things were made , was truely God , without beginning or end of dayes , because he was in the beginning , that is , had a true and reall existence , when all things whether visible or invisible , which were created by him , did but begin to be . But the beginning mentioned by the same Apostle in the forecited place , 1. Iohn 3.8 . may not be stretched so farre as to make it pitch upon the first beginning of time , or of all things made or created . First , it is neither certaine nor probable that any of the Angelicall substances were created , or begun to bee before all other creatures . Secondly , it cannot be certainely knowne whether the blessed Angels which keepe their station , and the collapsed Angels , were all created in the same instant : or if it were certaine or granted that some of them were created before others , though all of the same day ; yet could there be no certainty or probability that the collapsed Angel which is become a Devill ( or prince of Devils , who S. Iohn saith , sinned from the beginning ) was created before all other Angels , or with the first that were created . Most probable it is ( in my opinion ) that the Angels were all created in the fourth evening and morning , together with the Sunne and Moone , and the Starres of the Firmament , two dayes before man was created . Thus much those words of God unto Iob , ( Chap. 38. ver . 4. ) seeme to import . Where wast thou when I laid the foundations of the world , &c. or when the morning starres sang together , and all the sonnes of God shouted for joy ? If by the sonnes of God in this place the Angels be meant , then Lucifer , by which name we commonly describe the Devill , was then the sonne of God , an Angel of light , and did with the whole hoast of heaven praise , laud , and magnifie his Creatour : whensoever hee was created , God created him righteous and just . 2. Now albeit he was the first of all Gods visible creatures that became evill : though sinne it selfe did take its beginning from him , yet undoubtedly he had a perfect being before sinne did begin to be in him : hee did not , he could not sin in the same point of duration in which hee was created . Some therefore for this reason referre the beginning mentioned in S. Iohn to the beginning of sinne , as if his meaning in their construction were thus : Satan sinneth perpetually from the beginning of sinne , which had its first beginning in him . But though this be true , yet if wee stretch the beginning of our Apostle thus farre , it will not close so well with his collection or inferences : For the Devill in the same place is instiled , a sinner from the beginning especially , if not onely , with reference to those works which the Sonne of God was to dissolve or destroy . But the Sonne of God did not manifest himselfe on purpose to dissolve the works which the Devill had wrought in himselfe , or in the collapsed Angels his associats ; but the works onely which they had wrought in man. For this cause saith the Apostle , He tooke not on him the nature of Angels , but hee tooke on him the seed of Abraham , Heb. 2.16 . As the Devill is a liar , and father of lies since the beginning , so he was a sinner not onely in himselfe , but the beginner or begetter of sinne in man. And since he first begot sinne in him , he sinneth still as a worker , or foster-father of sinnes in mans posterity . 3. Whether our first Parents did sinne upon the same day whereon they were created , is to me uncertaine : and for this reason I will not dispute either upon the improbabilities or probabilities of the affirmative opinion which is maintained by many , of whose opinion I had rather make some good use , than move any controversie about it . Most certaine it is , that the old Serpent and his associats were sinners themselves , before they seduced our first Parents to that first and hainous sinne of mankind . Whether one or more of them had possessed the visible Serpent , which Moses saith was subtiler then all the beasts of the field , ( as the fittest instrument or organ ) for accomplishing their designe against poore innocent man ; his ruine was projected before hee or they could accomplish it . Most probable againe it is that they had grievously sinned against their God and Creator , if not before , yet at least from the Creation , or first beginning of man , whose estate they envied : yet whether they were irreversibly cast out of Gods gratious presence before the accomplishment of this their project against man , is not so certaine . More probable to me it is , that the accomplishment of this wicked project , which they could not hope to effect but by slandering their Creator , did make up the measure of their former sinnes unto an unpardonable height ; unto an height more unpardonable then the sinne against the holy Ghost is in men during this life . For wee reade not of any curse or wofull Sentence pronounced , much lesse peremptorily denounced against the old Serpent and his associats , untill God had convented this visible Serpent , and the woman whom he had beguiled . But the curse denounced against that visible Serpent did fall upon the whole Legion of uncleane spirits , which had possessed it , or used it as their instrument , though perhaps possessed but by one . 4. In this seduction of our first Parents ( if not before ) the Devill committed sinne , no lesse then rebellion or high treason against his maker . In this alone , if not otherwise , he proudly sought to be like God , in that he made man of a servant or sonne of God , to become his slave , or vassall . He was of Iulius Caesars minde , or rather Iulius Caesar of his ; and more affected ro be Lord Paramount over earth and the visible creatures in it , then inferiour , or Compeere to any Celestiall creature . And no marvell or matter of wonderment it is , if this combination of rebellion against God , and of envie against man , by God appointed the supreme Lord of all visible creatures , did make the breach , of Satans allegiance to his Creator so irreconcileable , that the true and onely Sonne of God would not vouchsafe to become his Lord Redeemer , as hee is of men , whom hee seduced . But whether S. Iohns meaning in the forecited place be , that the Devill sinneth from the beginning of sinne in man , or from the beginning of sinne in himselfe : From the one , or from the other beginning , hee still continueth to sin against God and man without end or intermission . 5. But is sinne in man in deed and truth the work of Satan ? If truely and properly it bee a work , it is something or more then something , as being the work of him who doth not busie himselfe about small matters . It must be a thing either visible or invisible , and if it bee comprehended under either part of this division , why are wee taught to beleeve that God the Father Almighty is the Maker not onely of heaven and earth , but of all things visible and invisible in them ? If all things were made by him , what could be left for Satan to work or make ? The apparance of this difficulty moved that acute and learned Father S. Austin sometime to say , that sinne was nothing , and oftentimes to allot it a cause deficient onely , denying it any true positive efficient . And many good Writers since his time , in our dayes especially , overswaid with this Fathers bare authority , will have sinnes of what kinde soever , to be privations onely , no positive entities . But they consider not that the selfe same difficulties , besides other greater more inevitable inconveniences , will presse them no lesse , who make sinne to bee a meere privation , or to have a cause deficient onely ; than they doe others who acknowledge it to have a positive efficient cause , and a being more then meerly privation . 6. What then bee the speciall inconveniencies , wherewith their opinions are charged which make sinne either nothing , or but a meere privation ? First wee account it a folly in man , a folly incident to no man , but an Heautontimorymenon to bee angry or chasing hot for nothing . Hence seeing the Almighty Judge doth never punish either man or Devill , but for sinne ; we shall cast a foule aspersion on his wisdome and Justice , by maintaining sinne to bee nothing . But fewer in our times there be , ( though some I have heard out of the Pulpit , which under pretence of St. Augustins authority ) make sinne to bee meere nothing . But many there bee who hold it to be a meere privation , which is a meane betweene meere nothing , and a positive entitie . Yet admitting , ( not granting ) the nature of sinne to consist formally in privation : meere privations for the most part have causes truely efficient , fewer , causes merely deficient , if there can bee any causality in deficiencie . Blindnesse , deafenesse , dumbnesse , are privations ; and yet more men lose the sense of hearing , sight , or feeling , ( in some particular members ) by violent blowes , or by oppression of raging humours , than by meere defect , or decaying of spirits . And where one man drops into his grave for meere age ( as ripe apples doe from the trees they grow on to the ground without blasts of winde or shaking ) a thousand die a violent , or untimely death by true and positive efficient causes , either externall , or internall . 7. That which either hath deceived , or emboldned many Divines to allot sinne a being onely privative , is a Philosophicall or metaphysicall Maxime most true in it selfe , or in its proper sphere , but most impertinently applied to the point now in question . The Maxime is , Omne ens , quà ens , est bonum : Every entity in that it hath a being , is good . Most true , if wee speake of transcendentall goodnesse , or bonum entis : for every thing which hath a true being , is accompanied with a goodnesse entitative . But the question amongst Divines is , or should be about moral goodnesse , or that goodnesse which is opposed to [ malum culpae ] that evill which wee call sinne . Now if every positive entitie , or nature were necessarily good , according to this notion of goodnesse : every intelligent rationall creature should be as impeccable as his Creator , and wee should truely sinne , ( if to speake untruly bee a sinne ) when wee say the Devill is a knave , or any man dishonest . For if every nature , or entity ( as such ) were morally good , it were impossible any nature or positive entity should bee evill qualified , should be laden with sinne , that is , with that evill which is opposed to goodnesse moral , or to holinesse ; whether this evill be a meere privation , or positive entitie . For in as much as the sight , or visive facultie is the property of the eye , or in as much as this proposition is true : Oculus , quà oculus videt ; this conclusion is most necessary , [ when the eye hath lost the sight , or visive facultie , it is no more an eye , unlesse in such an equivocall sense , as wee say a picture hath eyes , though not so properly . ] If a man cannot see ( as we say ) stime , but with one eye , we account it no solecisme to say hee hath lost the other . The case in the former instances is more cleare : If Satan or man were morally good because they have a positive entity or nature ; neither of them could possibly be morally evill , neither of them sinfull creatures , albeit wee should grant sinne to bee as meere a privation , as blindnesse is . 8. It is a maxime in true Logick ( that is , in the faculty or science of reasoning absolutely true ) and therefore true in Divinity also ( for truth is but one , and it is her property not to contradict her selfe , though examined in severall subjects ; ) Quicquid convenit subjecto quà tale , non potest abesse sine subjecti interitu . No naturall property can cease to bee , or perish , but together with the subject which supports it . Whence if that Angel which is now the Devill had been truely good , quà Angelus , or if goodnesse ( moral ) had belonged unto him , as he was a positive entitie , or rationall creature , hee had ceased to be either a rationall creature , or any thing else , when hee lost his goodnesse . 9. Of sinnes of omission , it is most true , that they finde place in our nature , rather by deficiency than efficiency ; and yet even this deficiencie for the most part , is occasioned by some formall positive act or habit . For this cause it is questioned among Schoolemen , Whether there is or can bee any sinne of meere omission , that is , not occasioned by the commission of some other sinfull acts precedent , or linked with some such act present . To deny all sinnes of meere emission in nature already corrupted , would bee more probable than in the first sinne whether of man or Angel. Neither of them could possibly have committed sinne , or done that which they ought not to have done , without some precedent omission of that which they ought to have done . But of this elswhere more at large ; and somewhat of it briefly in the next Chapter . 10. Sure I am , that the work which Satan wrought in our first Parents and in our nature , had a cause truely efficient , hath a being more than meerely privative . For it was a work so really great and so cunningly contrived , that the strength and wisdome of the Sonne of God was required ( as being onely all-sufficient ) to dissolve or destroy it ; and is it possible that any so great a work could be wrought by deficiencie , or a defective worker ? Not Satan onely , but his instruments are as positive , as industrious efficients , as effectuall workers of iniquity , as the best man which ever lived ( the man CHRIST JESUS onely excepted ) was , or is of righteousnesse . But it is true againe , that neither Satan nor his instruments can produce or make any substances or subjects : these are all the works of God whether they be visible , or invisible . What shall wee say then , that God did create any naked substances , and leave it free for Angel or other his creatures to invest them with what accidents or qualities they pleased ? No ; if God had created any substances without accidents , they should have been morally neither good , nor bad : For all other natures besides the incomprehensible Essence , who onely essentially is , and whose essence is goodnesse it selfe , though they were made actually good , yet their goodnesse was mutable : it was but an accident or quality , no essentiall property . What shall we say then to the proposed objection , that sinne if it bee any thing , either visible or invisible , must be of Gods making , not the work of Satan , seeing we acknowledge God to be the Maker of all things visible and invisible ? 11. The punctuall answer is , That this universall , [ God made all things visible , and invisible ] must bee extended onely to those things which are properly said to bee made or created . Now substances onely whether visible or invisible , are the immediate and direct effects and proper object of creation . Accidents had their beginning as appurtenances to their subjects , by resultance onely . That goodnesse which God approved in man , did result from his nature , not quà talis , but as it was the immediate work of God : it had no making or creation distinct from the creation of man. He that moulds a bullet , or makes a materiall sphere , maketh both round ; and yet we cannot say that he makes rotundity or roundnesse , by any work or action distinct from the making of the bullet or sphere . Factâ sphaerâ simul sit rotunditas : That which the Artificer intends , is a sphere ; yet cannot he possibly make a sphere , but rotunditie will by resultance arise with it , or from it . In like manner , when God made man , he made him after his owne Image and similitude : this was the mould in which he was cast ; and being cast into this mould , he could not but be good . 12. The humane nature , as framed by God , was like a musicall instrument exactly made and exactly tuned , both at once ; not first made , and then tuned . That body of earth into which the Almighty Creator first inspired the breath of life , was not first a man in puris naturalibus , and afterwards adorned or beautified with originall justice . That spirit of life , which God inspired into him , did so tune and season the whole masse or substance , that his reasonable soule or spirit did forthwith hold exact harmony with the Creators will. His inferiour faculties or affections , held exact consort with his reason . All this was the work of God , and with this harmony was God delighted ; yet this harmony , though most exact , was mutably exact . The goodnesse or excellency of this sweet harmony in the humane nature became the object of Satans envy , and the mutability of this excellencie became the subject of his temptations : a subject capable of inticements unto evill . The onely mark which Satan aimed at , was to deface or dissolve this work of God , and in stead of this sweet harmony to plant a perpetuall discord in the humane nature ; a discord , an enmity betwixt the soule and spirit of man and his God ; a discord , an enmity , or civill warre betwixt mans conscience and his affections . Satan then did deface , or dissolve the work of God , and the Sonne of God was manifested to dissolve his works in man , and to destroy his power . CHAP. V. Of the first sinne of Angels and man , and wherein it did especially consist . 1 WIth the nature of sinne in generall , or according to that extent proposed in the beginning of the former book , I meddle not in these present Commentaries , but have reserved them to another work already begun in a Dialect more capable of such schoole nicities or disquisitions , than our English is . About the nature or specificall quality of the sinne of Lucifer ( so it hath pleased the Ancients to stile that prince of the collapsed Angels ) some question there is amongst Divines , and the like about the quality or nature of our first Parents sinne : as whether one or both of them were pride or infidelity . But infidelity in its proper use and signification , is rather a symptome , or concomitant of many sinnes precedent , than any one sinne ; a distrust of Gods mercy for pardoning sinnes committed . It is to my capacity unconceivable how the first sinne of what creature soever should be infidelitie ; or how the first degree of infidelity could find entrance into man or Angel , without some positive forerunning sin . But if by infidelity those Divines , whose expressions in this point I cannot approve , meane no more than incogitancie or want of consideration , wee shall accord upon the matter . For without the omission of somewhat which they ought to have done , neither man nor Angel could have sinned so positively and grosly , as both of them did . Both were bound to have made the goodnesse of their Creator in making them such glorious creatures as they were , the choise and most constant object of their first thoughts and contemplations . But through want of stirring up that grace of God , which they received in their creation , or by not exercising their abilities to reflect upon the goodnesse and greatnesse of their Creator , they were surprized with a desire of proper excellency , or of greater dignity than they were capable of . By this meanes that sinne which was begun by incogitancy , or want of reflection upon the true object of their blisse , was accomplished in pride . For pride naturally results in men from too much reflection upon their owne good parts . And whilest they compare themselves with themselves , ( as our Apostle speaketh ) they become unwise , or which is worse , whilest they compare their owne good parts with others meane parts ( whether such indeed , or to their apprehension ) they slide without recovery into that soule sinne of hypocrisie . All men by nature , ( that is from the unweeded relikes of our first Parents pride ) are prone to overvalue themselves , and to thirst after greater dignities than they deserve , or are qualified for . This pride or ambition in the Angels was presently seconded with envy ( as soule a vice , as pride it selfe , and its usuall compeere and companion ) against the new and last-made visible creature man , and envy did as speedily bring forth that malitious practice against our first Parents , which ( as was said before ) in probability did make their sinne more unpardonable than the sinne of our first Parents was . 2. But admitting both their first positive sins , to have been for nature or specificall qualitie , desire of proper excellencie , whose branches are pride and ambition : this position admitted , will beget a new question or disquisition , to wit , What manner of proper excellency , or what degree of pride it was , for which their just Creator did punish them ? Some are of opinion , that the height of that proper excellency , at which the Angels ( at least one Angel ) did aime , was personall union with the Sonne of God or God himselfe . But this opinion , without prejudice to the Authors or abettors of it , is very improbable , because the mystery that the Son of God should become a creature , or take any created substāce into the unity of his person , was not for ought I have read , or can gather from any passage in Scripture , revealed either explicitly or implicitly before the fall of man , or before his convention for his Apostacy from God ; which was not untill the first day of the second weeke at soonest , when the world was ( as we say ) in facto , not in fieri onely , as it respectively was in the first weeke , or seven dayes . When this opinion , that the assumption of any creature into unity of person with the Sonne of God , or with any person in the blessed Trinity , was either knowen or probably conceived by man or Angel before the fall of man , shall be sufficiently proved , I shall yeeld assent to their opinion as probable , who think the first sinne of Lucifer was a desire or longing after personall union with the Sonne of God or God himselfe . No question but the old Serpent had sinned more grievously in the same kind than our first Parents did , when the woman by his cunning and malice , and the man by her prevarication did taste the forbidden fruit , in hope or expectation to bee made thereby like to Elohim , or God himselfe . 3. But was it possible that either the collapsed Angels , or man by their suggestion , should attempt or desire to bee equall with God , or to bee Gods Almighty ? To bee in all points coequall with God , was perhaps more than Lucifer himselfe did desire : yet that even our first Parents desired to bee in some sort or other equall with God , is probable from the Apostles character of the Sonne of God [ Hee being , saith hee , in the forme of God , thought it no robbery to bee equall with God. ] This to my understanding implies , that the robbery or sacriledge committed by our first Parents for which the Sonne of God did humble and ingage himselfe to make satisfaction , was their proud or haughty attempt to be equal with God , at lest in knowledge of good and evill . And yet , as was said before , the collapsed Angels had doubtlesse sinned more presumptuously , before they tempted our first Parents to the like sinne . Neither man nor Angel could have affected equality in any one attribute with their Creator , much lesse in all or most , so they had made his glory , power , or majesty , the chiefe or principall object of their first contemplations . But how farre the previal sinne of omitting this duty , might let loose their strong and swift imaginations unballanced with experience , or what entrance it might work for that desperate and positive sinne of Ambition , or seeking to bee equall or like to God for power and wisdome ; God , and they onely know , if haply they now know , or perfectly remember the maner of their first transgressions . Many things , many learned and wise men doe , and attempt more , through incogitancy , want of consideration ( or ad pauca respicientes ) which by men of meaner parts would bee suspected for a spice of madnesse , if they had taken them into serious consideration before . 4. There is no Christian man , I am perswaded , this day living ( unlesse he be stark mad ) who if this interrogatory were propounded unto him in expresse termes ; [ whether doe you think your selfe altogether as wise , as God the Father , Sonne , and holy Ghost , ] but would answere negatively , I am not . And yet how many writers in our time , through forgetfulnesse to put this or the like interrogatory to themselves , when they set pen to paper , have continued for many yeares together grievously sicke of our first Parents first disease , whatsoever that were ; yet not sick of it in explicit desires or attempts to bee every way equall with God , but in implicit presumptions that they are altogether equall with him in wisdome and knowledge , at lest for the governing of this universe from the beginning of it to the end , and for the dispensing of mercy and justice towards men and Angels , before they had any beginning of being , and for ever , even world without end after this visible world shall be dissolved . To give a true and punctuall answere to all their presumptuous contrivances , or to accept their challenges in this kinde , would require more skill in Arts then most men are endowed with , and a great deale more time than any wise man or skilfull Artist can bee perswaded to mispend . It would be a very hard task for the cunningest needle woman or other Professor of manuall or finger-mysteries , to unweave or dissolve a spiders webb , threed by threed , after the same manner which shee did weave it : And yet a meane houswife or childe may with a wing or besome in a moment undoe all that the spider hath wrought in a whole yeare . And so may every Novice in Arts unbuble all , that some great Clerks or Schoolemen have been twenty or thirty yeares in contriving or working , ( as in setting forth maps or systems of the manner of Gods decrees before all times , or disputes about election or reprobation , as they are immanent acts in him ) with that common but usefull exception , aut nihil , aut nimium . Their conclusions might ( for ought I know ) bee unanswerable and sound , upon supposition that they are every whit as wise as God. But this being not granted them , or the contradictory being granted , [ that the omnipotent Creator is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wiser then they are : ] the most elaborate and longest studied Treatises , which it hath been my hap upon these Arguments to see , afford no document of greater strength or cunning than is exhibited in the spiders web . The Authors of them tell us onely ( and herein we beleeve them ) what they themselves would have done , if they had been delegated to make Decrees or Acts for the government of men and Angels , or what God should have done if they had been of his privy counsell , when hee made all things visible , and invisible . But what God doth , hath done , or will doe according to the sole counsell of his most holy will , that , they shew us not , nor goe about to shew , whilest they runne the cleane contrary way to that which God our Father , and the Church our mother hath prescribed us to follow . Now the way which the English Church from the warrant of Gods word , to this purpose prescribes , is to admire , not to determine the equity of Gods Decrees before all times from contemplation of the manner of their execution or sweet disposition of his providence in time . It is a preposterous presumption to determine the manner how they have been , or shall bee executed , by prying into the projection or contrivance of the Almighty Judge , before man or Angel or any thing besides God himselfe had any being . 5. He sinned grievously that said in his heart , or secret unexamined thought , similis ero altissimo ( whether this bee meant of Nebuchadnezzar or some other earthly Tyrant onely , or literally of one or more of them , and mystically of Lucifer . ) But they sinne no lesse for the act , which say in their hearts , or presuppose in their implicit thoughts altissimus est similimus mihi : the most high God hath determined nothing concerning men or Angel , otherwise than wee would have done , if we had been in his place . They preposterously usurpe the same power which God in his first Creation did justly exercise who though not expresly , yet by inevitable consequence , and by implicit thoughts make a God after their own image and similitude . A God not according to the relikes of that image wherein hee made our first Parents , but after the corruptions or defacements of it , through partiality , envy , pride and hatred towards their fellow creatures . But of the originall of transforming the Divine nature into the similitude of mans corrupted nature , I have * elswhere long agoe delivered my minde at large . And I would to God some ( as I conjecture ) offended with what I there observed ( without any reference or respect either to their persons or their studies ) had not verified the truth of my observations in a larger measure , than I then did conceived they could have been really ratified , or exemplified by the meditation or practice of any rationall man. This transformation of the Divine nature , which is in some sort or degree common to most men , is ( in the least degree of it ) one of those works of the Devill , which the Sonne of God came into the world to dissolve by doctrine , by example , and exercise of his power . But what bee the rest of those works besides this ? All ( I take it ) may be reduced to these generall heads . First , the actuall sinnes of our first Parents . Secondly , the remainder or effects of this sinne whether in our first Parents , or in their posteritie , to wit , that more than habituall , or hereditary corruption which we call , sinne originall . Thirdly , sins adventitious or acquired , that is , such vitious acts , or habits , as doe not necessarily issue from that sinne which descends unto us from our first Parents , but are voluntarily produced in particular men , by their abuse of that portion of freewill which was left in our first Parents , and in their posterity , and that was a true freedome of will , though not to doe well , or ill , yet at lest inter mala : to doe lesse , or greater evill , or to doe this or that particular , ill , or worse . Originall sinne is rather in us ad modum habitus , than an habit properly so called . All other habituall sinnes or vices are not acquired but by many unnecessitated vicious acts : But to distinguish betweene vice and sinne , or betweene vicious habits and sinfull habits , is ( to my capacity ) a work ( or attempt rather ) of the same nature , as if one should goe about to divide a point into two portions ; or a mathematicall line into two parallels . 6. Nor are these sinnes enumerated , nor sinne it self formally taken the onely works of the Devill which the Sonne of God came to destroy , but these sinnes with their symptomes , and resultances . For the Devill sinneth from the beginning in continuall tempting men to sinne , although his temptations doe not alwayes take effect . He sinneth likewise in accusing men before their Creator , or solliciting greater vengeance than their sinnes in favourable construction , deserve . Now that neither his temptations , nor accusations do alwayes finde that successe , which hee intends , this is meerely from the mercy and loving kindnesse of our Creator in sending his Sonne to dissolve the works of Satan . The generall symptome or resultance of all sinne originall , or actuall , is servitude or slavery unto Satan , and the wages of this servitude is death : not this hereditary servitude onely , but death which is the wages of it , is the work of Satan . Yet a work which the Sonne of God doth not utterly destroy untill the generall resurrection of the dead . Nor shall it then bee destroyed in any , in whom the bonds of the servitude and slavery unto sinne have not been by the same Sonne of God dissolved , whilest they lived on earth . Hee was first manifested in the flesh and forme of a servant to pay the ransome of our sinnes , and to untie the bonds and fetters of sinne in generall . Hee was manifested in his resurrection to dissolve or breake the raigne of sinne within every one of us . For as the Apostle speaks , He died for our sinnes , and rose againe for our justification . And he shall lastly bee manifested , or appeare in glory utterly to destroy sinne , and death . CHRIST ( saith the Apostle ) was once offered to beare the sinnes of many , and unto them that look for him shall he appeare the second time without sin unto salvation , Heb. 9.28 . SECTION 2. Of the more speciall qualifications , and undertakings of the Sonne of God for dissolving the works which the Devill had wrought in our first Parents , and in our nature , and for cancelling the bond of mankindes servitude unto Satan . CHAP. VI. Of the peculiar qualifications of the Sonne of God for dissolving the first actuall sinne of our first Parents , and the reliques of it , whether in them , or in us their sinfull posterity . 1. THe qualifications or undertakings of the Sonne of God for dissolving or remitting such actuall sinnes , as doe not necessarily issue from our first Parents , and for bringing them and us unto greater glory than they affected , doe challenge their place or proper seat in the Treatise designed to his exaltation after death , and his consecration to his everlasting Priesthood . Wee are now to prosecute the points proposed in the title of this Section , and in the first place such points as were proposed in the title of this Chapter . 2. The rule is universally true in works naturall , civill , and supernaturall , but true with some speciall allowances , Vnum quodque eodem modo dissolvitur , quo constituitur . Though the constitution and dissolution of the same work include two contrary motions , yet the manner or method by which both are wrought is usually the same ; onely the order is inverted . And wee should the better know how man 's first transgression was dissolved by Sonne of God , if wee first knew how it was wrought by Satan , or wherein the sinne it selfe did properly consist . Infidelity or disobedience it could not bee , for these are symptomes of sinnes already hatched . Whatsoever else it was , the first transgression was pride , or ambitious desire of independent immortality . Now the Sonne of God begun his work where Satan ended his ; dissoluing this sinne of pride , by his unspeakable humility . And to take away the guilt of mans disobedience or infidelity , which were the symptomes or resultances of his intemperate desires ; the Sonne of God did humble himselfe to death , even to the death of the Crosse , reposing himselfe in all his sufferings upon God. The first man was the onely Favourite which the King of kings had here on earth , the onely creature whom hee had placed as a Prince in Paradise , a seat more than royall or monarchicall , with hopes of advancement unto heaven it selfe . It was a plot as malicious , as cunning , in Satan to dispossesse man of his present dignity , and to throw him downe from this height of hope to hellish slavery ; to make him a creature more miserable than the earth , water , or other inferiour element , harboured any . Yet was his misery if wee found the very depth of it , not commensurable to the excessive measure of his pride . The ground or bottome of his pride was lower than the lowest part of the earth , as low as nothing : the height of it reached above the highest heavens . Man , who as St. Augustine saith , was but terrae filius , & nihili nepos , the sonne of the earth , and nephew of nothing . Man , who if he had looked back to his late beginning , might have said to the silly earth-worme , Thou art my sister , and to every creeping thing , Thou art my brother ; became so forgetfull of his originall , that hee sought ( by the suggestion of Satan ) to become like his Almighty Creator , who out of the same earth had made him so much more excellent than all earthly or sublunary creatures , as they were than nothing . But let the first mans pride , or Satans malice in hatching it , and the rest of that sinfull brood , receive all the degrees of aggravation which the invention of man can put upon them : yet the medicine prepared by the Sonne of God , will appeare more ample , than the wound is wide ; and more soveraigne than it is dangerous . Satans cunning in working mans fall doth no way equalize the wisdome of the Sonne of God in dissolving this work . It is not probable , as was observed before , that Satan could so farre infatuate the first man as to make him affect to bee every way equall with his God , but onely to be like or equall unto him in some prerogative , as in the knowledge of good and evill ; and probable it is hee did desire , that his immortality and soveraignty over other creatures might be the one independent , and the other supreme . Now these and all other branches of pride , whereof wee can imagine the humane nature by the Serpents suggestion to be capable , are more than countervailed , every way over-reached by the first degree of the humiliation of the Sonne of God. Hee was not onely like but equall to the Father , not in some one or few , but in all the prerogatives of the Divine nature . Hee was ( saith the Apostle ) in the forme of God , and ( therefore ) thought it no robbery to be equall with God. Yet hee vouchsafed to become , not like to man onely , but truely man , more then equall to other men in sorrows and sufferings . 3. Whatsoever equality or similitude with God it was , at which the first mans pride through incogitancy did aime , it was not effected , but affected onely , by way of triall . He could not out of a deliberate choise or setled resolution assure himselfe that hee should become such as hee desired to be . But the Sonne of God , who was truely God , out of unerrable , unchangeable , infinite wisdome , determined with himselfe to become truely man. How man , whilest man , should become more than man , truely God : neither the wit of man , nor the subtilty of the Serpent could have devised ; although ( by divine permission or grant ) they had been enabled to accomplish , whatsoever to this purpose they could devise or imagine . But the Wisdome and Sonne of God found out a way , by which hee might still continue God , and yet become as truely man as he was God : a way by which the diversity of these two natures might still remaine unconfused without diversity of persons or parties . Though mans ambition had reached so high , as to aspire from that condition of being wherein God had estated him , to bee absolutely equall with God : yet his ambition had not been equall to that humiliation which the Son of God did not onely affect , but attaine unto . For although he became a man of the same nature that Adam was of , or any man since hath been , yet was he a man of a lower condition ; of as low condition as any earthly creature could be : for as the Psalmist in his person complaines ( Psal . 22.6 . ) Hee became a worme and no man , the reproach of men ; one whom the very abjects amongst men did think they might safely tread upon with scorne . 4. For the Sonne of God to bee made man , to be made a man of this low estate or condition ( whencesoever hee had taken his humane substance ) was a satisfaction all-sufficient to the justice of God for mans pride ; a dissolution most compleat of the first work , that our first Parents suffered the Devill to work in our nature ; if we respect onely the substance of it . But that no part of Satans work , no bond or tie of circumstance wherewith hee had intangled our nature , might remaine undissolved : the Sonne of God was made of a woman ; and this was to secure the woman , or weaker sex , that hee came to dissolve the works which Satan had wrought in them . For as the Apostle saith ; The first woman was in the transgression , not the man ; the man at lest not so deepe in the same transgression as the woman . Shee alone ( for ought we reade ) committed the robbery , in taking the forbidden fruit from off the tree , her husband was the receipter onely : And by swallowing it by the Serpents suggestions shee first conceived and brought forth death , without her husbands consent or knowledge . Her transgression was twofold : Trust , or confidence in the Serpents promise : want of credence ( through pride ) to Gods threatnings . To dissolve this work of the Devill , so farre as it was peculiar to the woman ; the Sonne of God was conceived of a woman , without the knowledge or consent of man. Satan used the Serpent for his proxie to betroth himselfe unto our nature : the holy Ghost by the ministery of an Angel winnes the blessed Virgins assent or accord to become the mother of the Sonne of God. Seeing the first woman became the mother of sinne whilest shee remained a virgin , though then a wife ; the Sonne of God would have a virgin for his mother , yet a virgin wife ; a virgin affianced to a man. And thus as the first woman , being not begotten but made of man , did accomplish Satans plot in working his fall , and corrupting our nature : so the Sonne of God being made man of a woman , doth dissolve this work by purifying what she had corrupted , and by repayring what the first man , and woman had undone . 5. There is a tradition concerning the Messias conception , and his mothers , father'd upon an ancient Jewish Rabbin by Petrus Galatinus , but as I conjecture , rather a Commentary upon his owne fancie , or some Monkish Legendary whom hee was pleased to grace . The abstract of this Legend , with his Cōment upon it , is thus . There was one special part of Adams bodily substance priviledged from the contagion of the first sin , and this propagated by one speciall line unto posterity , untill it came to the mother of the Messias , who from the vertue of this preserved portion of Adams nature , was conceived without originall sinne , as being made out of this substance after such a maner as the Messias or Sonne of God was made of a virgin . Sit fides penes Authorem . We know the blessed Virgin was the daughter of Abraham , and the daughter of David , but not by any portion of Abrahams or Davids body altogether exempted from such alterations , as the Elementary vertues of which all mens bodies are made , are subject unto . Nor was the body of the Messias to be made of any such portion of Adam perpetually exempted from the contagion of sin original , unto the time wherein the blessed Virgin was affianced to Ioseph . The first exemption of any portiō of the humane nature , or substance of Adam after his fall , was granted and wrought by the immediate hand of God in the conception of his Sonne by the holy Ghost , which was immediatly upon that sweet assent of the blessed Virgin unto the Angel Gabriel , Ecce ancilla , &c. Capnio . Vellem expressius audire , an veteres He● braeorum senserint matrem Messiae in peccat-originali concipiendam non fuisse . Galatin . Quamvis ex his quae diximus , satis ( utarbi tror ) apertè colligatur , hanc priscorum Iudaeorum fuisse fidem , nedum opinionem : hoc tamen manifestius ex verbis praedicti Rabbenu haccados habetur : qui eodem in libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gale razeia , cum ad septimam Antonini Consulis urbis Romae petitionem inter caetera dixisset , propter matrem verò ejus scil : Messiae ait David , Psal . 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est , & a●acum quam plantavit dextratua . Dixissetque ei Antoninus , Cur mater Dei comparatur abaco , curve dicit , eam a dextra Dei plantatam ? Respondit sic Ille , Similis facta est abaco mater Dei. Quandoquidem sicut a●acus est armarium , quod Principes conficiunt ad coll●canda vascula auri & argenti , ut gloriam suam , atque opes omnibus ostendant ; Ita mater Regis Messiae erat armarium , quod Deus construxit , ut in eo sedeat ipse Messias ad ostendendam gloriam Maiestatis suae cunctis mortalibus . Per id autem quod ait plant●tam esse a dextra Dei , ostendit eam primam esse creaturam Dei in genere humano : sicut dictum est , Micheae . Cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , Et egressus eius ab aeternitate , & a diebus seculi . Dicit enim egressus numero multitudinis . Qui● sunt duo Messiae egressus . Vnus Divinitatis , quae est aeterna ideoque dicit ab aeternitate . Alter humanitatis , quae in sue matris extat substantia , quae creata est ab hora creationis mundi . Haec ille , quem Iudaei Magistrum nostrum sanctum nuncupant . Ad quorum declarationem notandum est . Quod opinio quorundam veterum Judaeorum fuit , matrem Messiae non solum in mente Dei ab initio , & ante secula creatam fuisse , ut paulò superiùs dictum est : verùm etiam materiam eius in materia Adae fuisse productam , ipsamque gloriosam Messiae matrem principalem extitisse , cum eius amore ( ut dictum est ) mundus creatus sit . Nam cum Deus Adam plasmaret , fecit quasi massam ex cuius parte nobiliori accepit intemeratae matris Messiae materiam , ex residuo vero eius & superfluitate Adam formavit . Ex materia autem immaculatae matris Messiae facta est virtus , quae in nobiliori loco & membro corporis Adae conservata fuit . Quae postea emanavit ad Seth , deinde ad Enos , deinde succidaneo ordine ad reliquos usque ad sanctum Iehoiakim . Ex hac demum virtute beatissima mater Messiae formata fuit . Et idcirco eam Zach. cap. 4. suae prophetiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est petram primariam , recte appellavit . Ex qua ut antiqui Judaeorum exposuerunt , excidendus erat Messias . Neque quidem abs re , cum tempore , gradu , & excellentia primaria futura esset . Ex qua quidem opinione apertè concluditur , carnem gloriosae matris Messiae non fuisse peccato originali infectam , sed purissimam a divina prouidentia praeservatam . Quocirca nec anima eius hujusmodi peccatum in conceptione ▪ contractura erat . Petrus Galatinus . lib. 7. per totum caput tertium . 6 If it were lawfull to moralize such fables ( as I take this of Galatinus to bee no better ) the best moral I can make of it , would be this . However there had been many intermediat generations ( as many as S. Luke relateth if not more ) between our father Adam and the conception of the Sonne of God : yet was our Saviour in some respects the immediat Successour of Adam , the onely second Adam : His immediat Successor not in sinne , but of that purity of nature wherein the first Adam was created ; and yet withall immediat successor unto that curse which Adam by transgression had incurred , but was not able to expiate nor to beare , save onely by the everlasting death of himselfe and his posterity . And for this reason ( if I mistake not ) the Sonne of God doth call himselfe , as no sonne of Adam before him did , The Sonne of man , by peculiar title . Yet was this a title , as a Maldonat well observes , not of honour , but of abjection ; of greater abjection than the like title given to Ezekiel not by himselfe , but by the Angels : And yet Ezekiel is called by the Angel not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the difference betwixt these two titles which are both exorest in our English by Sonne of man , I referre the Reader to the 49. Psalme ver . 2. and the Commentators upon it . As the Sonne of God was immediate Successour unto Adam , so he was the immediate heire unto the blessing promised to Abraham , more than heire , the Author and foundation of it : He was likewise immediate Successor unto David , and his kingdome : the onely body in whom the shadow of Gods mercies unto David for the good of Israel , and Judah was to be fulfilled . If hee had been immediate Successor unto David onely , this might have occasioned some suspition or distrust , that hee had been the Redeemer of the Jewish nation onely , or of the sonnes of Iacob . Had hee been immediate Successor unto Abraham onely , this might have occasioned the like surmise or fancy , that hee had been manifested onely to dissolve the works which Satan had wrought in Abrahams seed according to the flesh , which was much more ample than the seed of Iacob . But in as much as the Sonne of God did in time become the sonne of man , the immediate Successor unto Adam , the onely second Adam ( though not the first , or second man from Adam , ) This giveth us to understand that he was the next of kindred to all men , as they were men , whether Jewes or Gentiles . He to whom the redemption of all mankinde did by right of kinred , without partiality , or respect of persons , equally belong . And for this reason hee did not take any created party or person into the unity of his divine person , but the meere nature of man , or seed of Abraham , as sequestred from all personall respects or references . 7. Thus was the Sonne of God to be qualified that his undertakings for mankinde might bee universally beneficiall . But the Basis of his humiliation and undertakings in our flesh , That , from which ( being annexed to the dignity of his person ) the intensive infinity of the satisfaction for the sinnes of the world , and our redemption from the servitude of Satan did result , was the forme of a servant , which hee voluntarily tooke upon him . A mystery not much looked after , much lesse into , by any Divines , whom it hath been my hap to reade . The most doe scarce make it so much as a comely metaphor , or significant expression of somewhat more than the state or condition of a man. But that the forme of a servant was a qualification of the Sonne of God distinct from his manhood may thus bee concludently proved . The nature and essentiall forme of man did arise , and doth remaine in him since his resurrection from death : so did not the forme or condition of a servant ; that , lies dead and buried for ever . By his resurrection from death , he did not onely of a mortall man , become immortall ; but from the estate or condition of a servant , ( without the interposition of ought besides his death ) was made both Lord and King of all things created by him . It will therefore bee no digression to treat of the forme of a servant more at large in this method and order . First , wherein the essentiall state or condition of a legall servant , doth consist . Secondly , of the exact correspondencie or identitie of forme betweene legall servitude , and servitude to sinne and Satan . Thirdly , of the formall identitie betwixt the state and condition of the Sonne of God , whilest hee was in the forme of a servant , and the two other formes and conditions of servants , to wit , legall servants , and slaves to sinne . The onely difference betwixt these three sorts of servants , is in the matter of their servitude : the forme or essentiall condition is one , and the same in all three . Of the state of legall servants , and of our servitude unto sinne , I have after a popular or vulgar way more copiously discoursed upon severall occasions . The briefe or extract of so much of these discussions , as to my present memory is pertinent to this instant Treatise , must be the subject of the next discourse . CHAP. VII . Of Legall servants , and of the analogie betwixt their Civill estate , and the estate of wicked men . 1 OF legal servants there were two sorts , one whom we call hired seruants or apprentices , whom a Latinist would rather call Famuli then Servi . Others were Servi , servants properly so called , such as we would properly terme slaves or bondmen . Of slaves and bondmen , their Lords and Masters had a fuller power or dominion than any Master hath over his hired servants . Not the actions onely or bodily imployment , but the persons of slaves or bondmen are at their Masters disposall ; they had the same right of dominion over them , which men have over lands which they hold in see simple , a power to alienate , to sell or set them to any other . And for this reason a slave or bondman is in Scripture called the Inheritance of his Master . Of hired servants the actions or imployments onely are at their Masters disposall , their persons are free : nor are their actions or imployments perpetually at their Masters disposall , but onely so long as the Covenant lasteth , and so farre onely as is covenanted betweene them . The greatest interest that their Masters can have in them is onely such as a man hath in lands and grounds which hee renteth of others : the fruits are entirely his which renteth the grounds : the soile or inheritance is the Lords or owner of it . The labours or imployments of an hired servant are his Masters onely , his person is in nullîus bonis , it is not the goods or chattell of another : What he can earne or get is his owne , so that hee is as much a free man , as a servant . The true and originall difference betweene both these kindes of servants , and a free man , is this : A free man hath power to dispose of his actions or imployments for his best advantage : A servant ( whether by Covenant , or a bondman ) albeit he hath a reasonable will to desire his own good or preferment , yet hath hee no power or right to dispose of his owne actions , or employments , for compassing that good , which as he is endued with reason , he could project and forcast . For of his employments or expense of time , hee must give an account unto his Master . In respect of legall or civill freedome , that usuall definition is warrantable ; Liber est qui vivit , ut vult : He is legally or civilly free which may imploy his labours or expend his time , as he pleaseth , for his owne good , without the controll or check of others . And he is a legall servant qui non vivit , ut vult , which cannot bestow himselfe or time according to his owne desire or will , but as his Lord or Master shall appoint . His Master by legall right may impose a necessity upon him , either of not doing that which hee desireth to doe , or of doing that which he desireth not to doe . A servant may desire to pleasure himselfe or his friend by his day labour , or other expense of time , but if this hee doe without his Masters consent or approbation , hee wrongs his Master , who if hee please , may constraine him to doe his businesse , and neglect his owne , or his friends . Againe , a servant may have a desire or resolution , not to gratifie or pleasure another ( suppose his owne , or his friends enemie ) by his service or employments , and yet if he be his Masters friend , hee may compell him to doe that partie whom hee mislikes , that good office , or service , which hee would not . Briefly , every servant hath a freedome of will in matters civill , but no arbitrium , no freedome of power , or right to dispose of himselfe , or of his actions for accomplishing that which he may freely will : hee must frame his course of politick or civill life ex arbitrio Domini . 2. From this difference of estate , or condition of a free man , and a servant , the Heathens did by light of nature rightly inferre ; that every vitious man ( though a Lord , though a Prince , or Monarch ) was a true slave to his owne lust , or leud desires : that every wise , and temperate man , though a bondman for his legall state and condition , was a true free man. The Roman Orator in his Paradoxes ( as he entitles them ) to this purpose , was an Orthodox . And the Arguments which the Slave in the Satyricall Poet brings to prove his Master to bee a greater slave than himselfe , are unanswerable , Tune mihi Dominus , rerum imperiis hominumque Tot tantisque minor ; Are you a Lord , and I a slave , when as you may bee commanded by more men , and by more desires , than I am subject unto ? The slave acknowledged no more Masters than this one , whom if it would please but to say the word , his freedome might without difficulty be obtained , if the Praetor of the City would but vouchsafe ( by his Masters leave ) to lay his white rod upon him , and cause him to be turned once or twice about with some few other Ceremonies , he could be turned out of a slave into a free Citizen , in the space of an houre : whereas , if his Master had been turned round , ( till his senses had failed him ) in case the Praetor would have laid his rod an hundred times upon his head , hee could not have wound himselfe out of those bonds of servitude wherein his lusts had insnared him . This slave had observed , that his Master would often commend the frugality and temperance of the ancient Romans , and often desire that hee , and other moderne Romans , might live as they did : yet if any great man , or good neighbour would invite him to a luxurious feast , or if any foolish pleasures , with whose excesse he had been formerly stung , should proffer themselves , he had not so much power to resist or restraine them , as this slave had to neglect his designes or commands , when they did displease him . And for his Master to be drawne thus every day to doe that which in his retired and sober thoughts he did most dislike and condemne , was in his judgement a greater slavery than any bodily servitude . If the reasons which these and other Heathens often used to prove vitious men to bee the onely true slaves , had not been the dictates of the law of nature written in our hearts , or reasons unanswerable ; the Apostles of Christ , yea Christ himselfe would not have used the like . Know yee not ( saith S. Paul , Rom. 6.16 . as if it were a shame in this point to be ignorant ) that to whom yee yeeld your selves servants to obey , his servants yee are to whom yee obey : whether of sinne unto death , or of obedience unto righteousnesse . And S. Peter tells us of some , who whilest they promise liberty unto others , they themselves were servants unto corruption , : for of whom a man is overcome , of the same is hee brought into bondage , 2. Pet. 2.19 . So our Saviour saith , Ioh. 8.34 . Whosoever committeth sinne , is the servant of sinne . And of him no doubt our Apostle S. Iohn learned that doctrine ; Hee that committeth sinne , is of the Devill : a servant of his . 3. But albeit the wiser sort of Heathens did by light of nature know , that every vicious man was a slave or servant to his owne lusts or desires : yet the greatest danger which they apprehended from the servitude , was but feare of satyricall censure for preposterous basenesse in subjecting reason , to sensuality . That their owne desires , lusts , or affections , were maintained and cherished by a forreigne enemie , as so many rebells to wage warre against their immortall soules , or that their consciences being subdued by lust , should bee everlastingly subject to so cruell a Tyran as the Devill is , were points wherein the Prince of darknesse had blinded the eyes of the wisest Heathen . And would to God wee Christians , to whom the Lord hath revealed thus much , could see or heare so much concerning this doctrine , as would make us perfectly understand , or lay to heart the inestimable danger wherein wee stand , whether in respect of the fast hold which this Tyran by our corrupted nature and custome hath got of us , or of the miserable usage which will follow , if he and sinne finally prevaile against us . But this is a common place , for which every man may finde a fitter Text in his owne heart , then any other man can chuse for him , and matter of more ample and pertinent discourse upon it , than reading of many books can suggest unto him . All that I have here to say concerning this point is , to request the Reader to examine his owne heart , and calculate his non-performances of what ( I presume ) hee often seriously intended , and perhaps hath vowed . His duty it is to open the wounds of his conscience , either to God alone in secret , or to such as God hath appointed for the Physicians of his soule and conscience . My purpose is to prepare the plaister or medicine , and to informe him how to apply it . CHAP. VIII . The Sonne of God was properly a servant to his Father , yet not by birth as hee was the sonne of his handmaid , but by voluntary undergoing this hard condition for the redemption of man. 1 TO free us from this miserable servitude unto sinne , ( which alone doth wound our conscience ) the Sonne of God did freely and voluntarily take upon him the forme of a servant . The parts of his peculiar service were in generall two : The one , to conquer Satan , who was by right of conquest our Lord : The other , to reconcile us to grace and favour with God ; to make us first servants , then sonnes , and lastly kings and priests to his , and our heavenly Father . These two parts of his peculiar service unto his Father , ( for unto him alone hee was a servant ) exhibit the most admirable paterne of justice , mercie , and loving kindnesse , as well in God the Father , as God the Sonne , that the wit of man or Angels can contemplate . First it was a paterne of justice , never after to bee parallel'd for God the Father to exact satisfaction for our sinnes , at the hands of his deare and onely Sonne . Unto this unmeasurable act , or exercise of justice upon the Sonne of righteousnesse , his mercy towards us miserable sinners was fully commensurable . For whatsoever hee suffered for our sakes , was from his Fathers and his owne mercy and loving kindnesse towards us . Againe , so infinite was the justice of our gracious God , that even whilest hee shewed his mercy , and loving kindnesse towards us , he did vouchsafe to give ( as we say ) the Devill himselfe his due , and to observe the law of Armes or Duell with this Prince of Rebels , his subject by right of Creation , but professed enemie by resolution . Albeit this grand Rebell after his revolt from God , had conquered man , and made him ( by treachery ) of Gods servant and sonne , a meere slave unto himselfe ; the righteous Lord would not deprive this mighty Lion , and greedy Wolfe of his prey , by any other meanes , than by right of conquest gotten over him by man. Hee did not arme a legion of Angels , nor summon the whole host of visible creatures against him , nor use his omnipotent and absolute power to destroy or annihilate him , or as then to shut him up in the everlasting prison . The exercises of such power whether immediatly by the omnipotent Creator himselfe , or by his creatures , had been more than Satans matches , upon equall termes , or weapons . Exercise of strength was not the first way in the wisedome of God to conquer pride , ambition , or vaine glory , though these must bee quelled with the power and strength of the Sonne of God , whom it pleased the Father at the first onset to weaken , by laying our first Parents infirmities , and their posterities upon him . These were the weapons by which he foiled the old Serpent , and obtained the victory by managing our weaknesse and infirmities , better then our first Parents did those great abilities , wherewith their Creator had endowed them to resist temptations . The weapons which the old Serpent used in the conquest of our first Parents , and by which hee retained their posterity in continuall slavery , were their owne desires and affections ; these hee improved so farre that they became unweeldy . And he having gotten ( as wee say ) the better end of the staffe , did wrest our wills at his pleasure , to doe those things which God forbids us to do , and make us furious executioners of his cunning contrivances against our own soules . The particularities of his sleights or cunning for bringing us into thraldome inextricable , ( unlesse the Sonne of God set us free ) are elswhere deciphered . These two are the maine generals : First , the extension of our naturall desire of things within their bounds good and pleasant . Secondly , the improvement of our feare of things distastfull to nature , as of death , disgrace or torture . Now that the Sonne of God might thus beate him at his owne weapons , it was necessary that he should first take upon him the forme or essentiall condition of a servant : for without this , first voluntarily undertaken by him , the rule of justice could not possibly have suffered him , to have suffered so much as he did , for our redemption . Wherein then did the state , or condition of a servant , which he tooke upon him formally consist ? Or when did he first become a servant ? from the first moment of his birth or conception ? 2. I cannot brooke their opinion , who think our Saviour was by birth a legall servant , as being filius ancillae , the sonne of an handmaid or bond-woman . This grosse heresie hath been well refuted by some late Schoolemen , whose names I now remember not , nor the names of the Authors or abettors of this opinion . The mother of the Sonne of God was indeed ancilla , an handmaid , but to him onely whose service is perfect freedome . So the Psalmist in the person of the Sonne of God ( to be manifested in our flesh ) or as his type , directs his prayer , Psal . 116.16 . O Lord truely I am thy servant , and the sonne of thy handmaid . CHRIST ( as all Christians grant ) was the Sonne of Gods Handmaid , after such a manner , and in such a sense , as never any man besides him was . For hee was the promised womans seed , and the sonne of a woman in such a sort , as hee was not the sonne of any man. Againe , hee was the servant of God , after such a peculiar manner , as neither man or woman had been , or ever shall be . But how doth this peculiar service of his fit our servitude unto sinne ? Even as the medicine doth the disease , or as the plaister doth the wound for which it is prepared . In the Sonne of God made man there were two distinct wills ; the one truely Divine , the other truely humane . To deny this distinction of wills in Christ , were to revive the heresie of the Monothelites so called , because they held but one will in Christ ; to wit , the Divine . An errour into which they haply fell ( as many since their time have done into a worse ) by not distinguishing betweene voluntas , and arbitrium . Our Saviour CHRIST whilest hee lived here on earth , had a reasonable will of the same nature , or quality our will is of ( sinne excepted . ) And by this will he could not but desire his owne particular good ; as health , welfare , and other lawfull contentments of the humane nature , which are requisite to true joy or happinesse . But in as much as the Sonne of God from the beginning of mans servitude unto Satan became our Surety , & to make satisfaction for our sins did in the fulnesse of time take our nature upon him : hee did wholly submit his reasonable will , all his affections and desires unto the will of his heavenly Father . And in this renouncing of the arbitrament of his will , and in the entire submission of it unto the will of his Father , did that forme of a servant , whereof our Apostle speakes , formally consist . For unto the essentiall definition , or constitution of a servant , these two onely concurre . First , the use of reason . ( for fooles , infants , or reasonlesse creatures cannot bee servants ) Secondly , Carentia arbitrii proprii , want of right or arbitrary power to dispose of their bodily actions or employments , according to the desire or lawfull choise of their reasonable will. So then the generall definition , or abstract forme of a servant is univocally the same , 1 in legall servants , 2 in servants to sin , and 3 in the Sonne of God , during the time of his humiliation here on earth , or whilest hee became hostage for our Redemption , But the service of these three sorts of servants is in the concrete most different . And the difference ariseth from the matter or subject in which they are respectively deprived of proper right , or arbitrary power to dispose of themselves , or of their actions . A legall servant wants power to dispose of his employments or bodily actions in matters temporary concerning this life . Servants to sin ( such all the sonnes of Adam are by nature ) want power to dispose of their actions , or course of life in matters morall , spirituall , or such as concerne their consciences . All , and every one of us have a desire to be happy , and yet all of us until we be freed by the Son of God from this naturall servitude , are by the prince of darknesse usually diverted from this strait way which leads to happinesse , unto the crooked by-paths which tend to death , and inextricable misery . The Sonne of God although according to his humane nature , hee had a reasonable will and desire of happinesse , which could never in any particular become exorbitant , or diverted from that which is most holy and just : yet even hee in the dayes of his humiliation wanted power to reape the wages of righteousnesse , or fruits of holinesse . Though joy and comfort was as pleasant to him , as to any man besides , though compleat happinesse was due unto him , as hee was a most just and righteous man personally united to the Son of God : yet having taken upon him the forme of a servant hee did with unspeakeable patience , and obedience , beare all the griefes and sorrows which Satan and his instruments , by divine permission , could invent against him , and cheerefully undergoe the heaviest burden which his heavenly Father was pleased to lay upon him for our redemption . 3. From this peculiar condition of a servant which the Sonne of God did voluntarily take upon him , that maine objection which some moderne Arrians or Photinians make against the absolute satisfaction of our Lord Redeemer , for our sinnes , may easily bee answered , or rather will dissolve it selfe . God ( say these men ) could not without tyrannicall injustice require full satisfaction for the misdemeanors of all wicked and naughty men from one most just , and holy man. To slay the righteous with the wicked , that bee farre from thee , O Lord , was the saying of Abraham to God , Gen. 18.25 . But farther surely it is , and alwayes hath been , from the Judge of all the world , ( who is the eternall living rule of justice it selfe ) to put the innocent and righteous , to the lingring and cruell tortures of an ignominious death , for redeeming wicked and cruell men from deserved death ; or to purchase not the impunity onely , but the advancement of willfull rebelle , by the severe punishment of his deare , and onely obedient Sonne . This objection ( as was in the former Treatise intimated ) would pierce deepe , if wee were disarmed of those Christian principles which these moderne heretiques have cast aside , to wit , the plurality of persons in the Trinitie , and the Onenesse of person in the Sonne of God , CHRIST JESUS , God and man ; even whilest he was invested with the forme of a servant . We beleeve , and confesse as they doe , there is but one God ; and yet in this God , wee acknowledge as they doe not , unum & alium , one person of the Father , another of the Sonne , another of the holy Ghost , such a distinction of capacities that the Father , not the Sonne exacts satisfaction for mans violation of the eternall and indispensable rule of equity and justice : that God the Sonne , not God the Father , did become mans surety , and undertake to make full satisfaction for all his sinnes . 4. Now he that will make satisfaction to another must have somewhat to give of his owne , so his owne , as it is not the others to whom it is given . What then had the Sonne of God to give by way of satisfaction unto God the Father , or to the holy Ghost , which was so his owne , as it was not theirs ? Onely that part of our nature which hee tooke from the substance of his mother into the unitie of his Divine person . In all other parts of our nature , over all other parts of this universe , God the Father , and God the Holy Ghost had the same interest , or right of dominion with the Sonne . Now this part or our nature being thus assumed into the unitie of the Second Person : The Sonne of God , and the Sonne of the blessed Virgin doe not differ , as party and party . There is unum & aliud , one nature of the Godhead , another of the manhood , non unus , & alius , not one person of the Godhead , another of the manhood . The Divine nature in the person of the Sonne , is the onely party which undertooke our redemption : the humane nature assumed into the unity of his Person , was but his qualification , an appendance , or appurtenance , no true part of his Person . And ( as heretofore hath been observed ) albeit the flesh of the man Christ Jesus was Caro humana , non divina , flesh of the same nature and substance with our flesh : yet were his flesh and blood more truely the flesh and blood of the Sonne of God , than of the man CHRIST JESUS : the humane body more truely and properly his owne , than our bodies are ours . Now our flesh , and bodily parts are said to bee our owne , not so much because they are parts of our nature , as because they are appurtenances of our persons , or because wee have a peculiar personall right or power so to dispose of them , as to make them no parts of our nature . Wee accompt it no unnaturall part in wise men to cut off any rotten or putrified member , rather than suffer the whole body besides utterly to perish . In some certaine cases , publicke Societies , or Communities of men ( none of which have the like peculiar authority over the meanest free private member , as every owner of a body naturall hath over his teeth , his toes , his fingers , or other lesse principall part necessary for some uses onely : not for the preservation of the whole ) have by publique consent designed sometimes some principall members of the Communitie , sometimes members lesse principall , not condemned of any crime , as sacrifices for redeeming others from present danger , or for securing posterity from servitude , or oppression . And when outrages have been committed by great Armies , the Authors or principall Incentives of the mutinie being unknowne , or not convicted by legall proofe , the expiation hath usually been made by decimation . Every tenth man hath by wholesome discipline of warre been punished according to the demerits of the crime committed . But albeit every tenth man since Adam had been by him and his successors consent devoted to death , or lingring torture farre worse than death : their execution could have made no expiatiō , no satisfaction unto God for the transgressions of the whole Community . The attempt of the medicine would have increased the malignity of the universall disease . Yea albeit the Son of God could have been by man intreated to practice this cure which is used by private wise men for preservation of their naturall bodies , or by great Commanders for preuenting mutinies or losse of Armies : all this had not been sufficient to have redeemed the world , or the whole Community of men from utter ruine and destruction ; or ( which is worse then both ) from everlasting servitude unto Satan . Men by art , or rather Artists , by the guidance of Gods providence , have found out remedies against venemous diseases by medicinall confections of venemous ingredients . The poysonous bitings of the Scorpion are usually cured by the oile of Scorpions : and of the flesh of some Serpents , Physicians make soveraigne antidotes for preventing poison , or for curing venemous diseases . But the venome which the old Serpent had diffused , not through the veines onely , but through the whole nature of man , was not curable by this course of physick . The old Serpent was to be destroyed , but not to become any ingredient in this Catholique medicine , whereby the humane nature was to be cured . That , by the wisdome of God was taken out of the nature and substance wounded , not from the substance which did wound or sting . But this part of the nature wounded , which was to bee the medicine for the rest , was first to bee perfectly cured , and throughly purified by personall unition to the Sonne of God. And being thus purified , and cleansed from all spot of sinne , it was disfigured and mangled that the blood of it might bee as a balsamum , and quintessence to heale the wounds , and sores of our corruption . If it were the will and pleasure of the Sonne of God to submit his most holy body unto the good will , and pleasure of his most holy Father ; if with his consent and approbation it were bruised , and mangled : here was no wrong done to any man , but on Gods part rather a document of his unspeakable love unto mankinde : Love unexpressible on God the Fathers part that would suffer his onely Sonne to take upon him the true forme of a servant , and undergoe such hard service for us : Love unexpressible on God the Sonnes behalfe that did so willingly expose his humane body to paine and torture for our redemption . Here was no wrong at all either to the Sonne of God from God the Father , or to the humane nature of Christ from the Godhead , or Divine person of the Sonne ; rather all indignities , and harmes which were done unto the man CHRIST JESUS by Satan , and his instruments did redound unto the Sonne of God. The humane nature was the onely subject of the wound and paine . The Sonne of God was the onely subject ( if wee may so speake ) of the wrong , the onely party or person wronged by Satan and his instruments ; but no way wronged by the Father , much lesse by himselfe , as having free power to put that part of our nature which he assumed , unto what service soever his Father would require . Concerning this last qualification of the Sonne of God , I have nothing more to say in this Treatise , save onely how it was foretold , or foreshadowed . The predictions that the Sonne of God , or the Messias , should become a servant , are frequent in the old Testament , and will here and there interpose themselves in some ensuing discussions of his undertakings for dissolving the works of Satan . The next inquirie is , how it was foreshadowed , or typically foretold . CHAP. IX . Gods servant Job the most illustrious Type of the Sonne of God , as hee was invested with the forme of a servant . 1 THe forme of a servant which the Sonne of God did take upon him , was foreshadowed by all those holy men ( Prophets or other ) which are by sacred Writers instiled the Servants of God. A title not usually given to many Kings or Priests , not once ( I take it ) by God himselfe unto Abraham ; though he were the greatest of holy men , which were but men ; the father of the faithfull , whether Kings , Priests , or Prophets : the onely Prophet , Priest , or other , which ( to my remembrance ) was instiled the friend of God. Moses , Aaron , and David , are sometimes instiled the servants of God , by God himselfe . Yet were these three ( respectively ) more illustrious types of the Sonne of God , as he was to bee made King , Priest , and Prophet , than of him as hee tooke the forme of a servant upon him . Of CHRIST JESUS as hee was in a peculiar sort the servant of God , Iob the most remarkable paterne of patience ( before this Son of God was manifested in the flesh ) is the most exact type or shadow ; not for his qualifications onely , but in his undertakings . Iobs conflicts with Satan , and wrestlings with temptations are more expresly recorded , and more emphatically exprest , than any mans besides , before the onely Sonne of God became the Sonne of man , and servant to his heavenly Father . Satan by speciall leave obtained from God ( but so obtained by God as challenger ) did combat or play his prizes with this servant of God , at two the most prevalent weapons , which his cunning and long experience upon all aduantages , which the weaknesse of men ( from the fall of Adam ) did afford him , could make choise of . And these two weapons were ; [ hope of good things , and feare of evills temporall ] which this great usurper did presume were at his disposall , either by right of that conquest which hee had gotten over the first man , or could obtaine by Gods permission to ensnare the first mans posterity . The direct and full scope of all our hopes is felicitie ; and so is misery the period of all our feares . Unto felicity three sorts of good things are required , Bona animae , bona fortunae , bona corporis . The endowments and contentments of the reasonable soule ; health with ability , and lawfull contentments of the body ; competency of meanes or worldly substance , which are subservient to both the former endowments and contentments of soule and body . No misery can befall man , but either from the want of some one or more of these three good things which are required to happinesse ( as the Philosophers conceived it ) or from their contraries . All the evills which men naturally feare , are either evills incident to the body ; as sicknesse , paine , torments , death , want or losse of goods , or worldly substance , losse of good name , disgrace or ignominy , imputation of folly , which are no lesse grievous to the rationall part of man , than paine or griefe are to the part sensitive ; more grievous by much to ingenuous men , than losse of goods , than want or penury . For as an heathen Satyrist well observed ; Nil habet infoelix paupertas durius in se , Quam quòd ridiculos homines facit . The shrewdest turne that poverty can doe to any mortall creature , is to expose him unto contempt or scorne . By feare of all these three evills Satan driveth most men into his snare of servitude ; as many , if not more , as hee drawes into the same snare by hope of good things . By every one of these three evills , by the very least of them , if we take them single , hee had caught so many as hee thought sufficient to make up this generall induction : [ That none could escape his snares or springes , so hee might be permitted by God to take his opportunities for setting them . ] 2. Iob was a man as happy as any man before him had been , according to that scale of happinesse which Philosophers could hope for in this life , or could make any probable ground of better hopes for the life to come . There was a man ( saith the Text ) in the land of Vz , whose name was Iob , and that man was perfect and upright , and one that feared God , and eschewed evill . This is a fuller expression than any Philosopher could make of the principall part of happinesse , that is of a minde richly endowed with all kinde of vertues moral ; and more than so , with spirituall graces . And there were borne unto him seven sons , and three daughters ; these were more than bona corporis , more than parts of his personall constitution , which besides these was exceeding good . His substance also was seven thousand sheepe , and three thousand Camels , and five hundred yoke of Oxen , and five hundred shee Asses , and a very great houshold ( or husbandry , great store no doubt of servants which were part of his worldly substance ) so that this man was the greatest of all the men of the East . Here was a great measure of those things which Philosophers call bona fortunae , goods of fortune , or ( as we now say ) goodly meanes , faire revenues . Iob was a richer man for those times in respect of others , than any man this day living is in respect of our times . Yet this goodly Cedar in his full height was sound within , and straight without , unshaken by any blasts of former temptations , untill the Lord himself appointed him to bee a Dueller with Satan . The challenge made by Satan is very remarkable . There was a day when the sonnes of God came to present themselves before the Lord , and Satan came also among them . And the Lord said unto Satan , whence commest thou ? Then Satan answered the Lord and said , From going to and fro in the earth , and from walking up and downe in it . And the Lord said unto Satan . Hast thou considered my servant Iob , that there is none like him in the earth , a perfect and upright man , one that feareth God , and escheweth evill ? ver . 6 , 7 , 8. Satan would not beleeve the Lords commendations of this righteous man : for hee answered the Lord , and said , Deth Iob feare God for naught ? Hast not thou made an hedge about him , and about his house , and about all that hee hath on everie side ? Thou hast blessed the work of his hands , and his substance is increased in the land . But put forth thine hand now , and touch all that hee hath , and hee will curse thee to thy face . After the Lord had permitted Satan to try the utmost of his skill at this first weapon [ losse of goods , and losse of children . ] Iob by his Antagonists confession came off with honour : hee still continued Gods faithfull servant . He arose ( saith the text ) upon the heavy newes of his universall losse of goods and children ) and rent his mantle , and shaved his head , and fell downe upon the ground , and worshipped and said , Naked came I out of my mothers wombe , and naked shall I returne thither : the Lord gave , and the Lord hath taken away : blessed bee the Name of the Lord. In all this Iob did not sinne , ver . 20 , 21 , 22. Yet is not Satan his Antagonist daunted with this baughle , but craves leave to try his skil at another weapon ; for so it followes : Againe , there was a day when the sonnes of God came to present themselves before the Lord , and Satan came also among them to present himselfe before the Lord , &c. And the Lord said unto Satan , Hast thou considered my servant Iob , that there is none like him in the earth , a perfect and an upright man , one that feareth God , and escheweth evill ? and still hee holdeth fast his integrity , although thou movedst me against him , to destroy him without a cause . And Satan answered the Lord and said , Skin for skinne , yea all that a man hath , will hee give for his life . But put forth thine hand now , and touch his bone and his flesh , and hee will curse thee to thy face . And the Lord said unto Satan , Behold hee is in thine hand , onely save his life , Chap. 2. ver . 1 , 3 , 4 , 5 , 6. Having this licence granted him , hee foreslowes no time for putting it in speedy execution . So went Satan forth from the presence of the Lord and smote Iob with sore boiles , from the sole of his foote unto his crowne : and he tooke him a potsheard to scrape himselfe withall , and hee sate downe among the ashes , ver . 7 , 8. 3. In the first temptation ( which was losse of goods ) Iob did not sinne so much as in word . So farre hee was from sinning in word , so farre from murmuring at this sudden change , that he setteth a copy not of patience onely , but of thanksgiving for temporall crosses or calamities . In the second temptation , which was more terrible , hee so far a while resisted , as if hee had purposed to make an atonement for Adams sinne , in rashly yeelding to his wives suggestion . For when Iobs wife did seeke to misperswade him , Dost thou still retaine thy integrity ? Curse God and die ; hee thus replied : Thou speakest as one of the foolish women speaketh . What ? Shall we receive good at the hand of God , and shall we not receive evill ? ver . 9 , 10. Yet that Iob in the continuance of this second temptation did not sinne , is more than the word of God will warrant us to avouch . Certainely he was a sinner , and did actually sinne in this temptation , though not in so high a degree , as his miserable comforters supposed him to have sinned , long before this misery did befall him . They thought the excesse of his afflictions in respect of the ordinary afflictions which other men did suffer , did presuppose an excesse of sinne in him , and that his present sufferings did convince him of former hypocrisie , which is the worst of sins . Yet some ground they had of this perswasion or suspition : for few or none within their memory , or before their times had fallen into such a depth of misery , as Iob now had done , without some excessive height of sinne in some one kind , or other . Yet Iobs friends in the extent of their collections did if not grosly sinne , yet fowly erre in their particular application . For Iobs case was extraordinary : his temptations were without all former example . In respect or order of time , hee was the first and most remarkable paterne of patience , which the Scripture hath proposed unto us . No righteous man , or true servant of God before him had been so afflicted either in body , in losse of goods , or esteeme with men , with friends especially , as this most upright and faithfull servant of God was . The titles given him by God himselfe of perfectnesse and uprightnesse extraordinary , if wee compare them with his extraordinary temptations and grievances , doe argue , that hee was the servant of God after a more peculiar maner than others had been ; a remarkable servant not onely in respect of his sanctity and integrity , but as a speciall type and figure of the Sonne of God , who was in succeeding ages to take the forme of a servant upon him , and in this forme to be exposed to more terrible combats with Satan , than Iob had been , although as man he were more upright and righteous than Iob. And besides such Saints of God , as were peculiar types of the Sonne of God , or of the man CHRIST JESUS in the dayes of his affliction ; That induction made by Eliphas , Iob 4. ver . 7 , 8 , 9. was universally true in respect of those times , and these ensuing . Remember I pray thee , who ever perished being innocent ? or where were the righteous cut off ? Even as I have seene , they that plough iniquity , and sow wickednesse , reape the same . By the blast of God they perish , and by the breath of his nose-thrills are they consumed . That of the Psalmist ( whether David or some other ) was universally true , not of his times onely , but of after-times also , though true of later times with the former allowance or exception , of such as were speciall types of Christ in his affliction . I have been young , and now am old , yet have I not seene the righteous forsaken , nor his seed begging their bread , Psal . 37.25 . CHAP. X. How the Sonne of God did conquer Satan at those weapons , wherewith hee had conquered our first Parents . 1. THat the Sonne of God was manifested to dissolve the works of the Devill , our Evangelist S. Iohn hath taught us : and S. Iohn Baptist had told him , and others as much before . I knew him not ( saith this his forerunner ) but that he should be manifested unto Israel , therefore I come baptizing with water , And Iohn bare record , saying , I saw the Spirit descending from heaven like a Dove and it rested upon him , Ioh. 1.31 , 32. But did this manifestation declare , or manifest his purpose to dissolve or destroy the works of the Devill ? Yes . Immediatly upon his baptisme , hee gave Israel and the world just proofe , that the end of his manifestation , was to take away the sinnes of mankinde , and for this reason hee began to untwist that triple cord , wherewith our first Parents , and in them their whole posterity were bound by Satan . For albeit the first sinne found entrance into our nature by incogitancy , and had its period or accomplishment in pride ; yet were not pride or incogitancy the only strings of that snare , wherein Satan had taken us . The bonds and ties by which hee tooke , and holds us captive , are mentioned by S. Iohn in his first Epistle , 2. Chap. ver . 15 , 16. Love not the world , nor the things that are in the world . If any man love the world , the love of the Father is not in him . For all that is in the world , the lust of the flesh , the lust of the eye , and the pride of life , is not of the Father , but is of the world . From these three heads or sources , all the overflowing of ungodlinesse may be derived ; and these found entrance into this visible world through our first Parents folly , and Satans subtilty . For albeit the lust of the flesh , the lust of the eyes , and the pride of life , tooke their distinct specificall being , or live-shape from the first sinne , yet were the seeds of all these sinnes sowen by Satan in our first Parents soules and senses , before the body of sinne with its members were framed , or animated . There was an extravagant desire of the eye , an irregular appetite of the flesh , by which the Serpent tolled on the first woman to eat the forbidden fruit ; and the eating of it did hatch this three-fold brood in kinde . The woman ( saith Moses Gen. 3.6 . ) saw ( through false spectacles of Satans making ) that the tree was good for food : ( here was the embryon or seed of the lust of the flesh ) and that it was pleasant to the eye ; ( here were the first lineaments of the lust of the eye ) and a tree to bee desired to make one wise : ( this was the inchoation of the pride of life ) And shee tooke of the fruit thereof and did eate , and gave also to her husband , and hee did eate : and by their eating , the former desire of forbidden food was turned into the lust of the flesh : The curiosity of the eye was turned into the lust of the eye ; and the desire of knowledge or proper excellency , was changed into the pride of life . So that the truth of S. Iames his observation , Chap. 1. ver . 13 , 14. was remarkably experienced , in the manner of our first Parents fall . Let no man say when hee is tempted , I am tempted of God. For God cannot bee tempted with evill , neither tempteth be any man. But every man is tempted when hee is drawen away of his owne lust , and entised . Then when lust hath conceived , it bringeth forth sinne ; and sinne , when it is finished , bringeth forth death . Now to dissolve these three temptations or cords of vanity , wherewith our first Parents were taken captives : the Sonne of God , immediatly upon his Baptisme , was led by the Spirit into the wildernesse to be tempted . 2. Our first Parents being placed in Paradise ( a place furnished with variety and plenty of food ) by too much indulgence unto their appetite , or by incogitancie to bridle it by reason , could not abstaine from that fruit which onely was forbidden them . Power they had to have abstained : but they did not use it , when they had no necessity , no urgent provocation to eate at all , much lesse to eate of that fruit . The Sonne of God made a man more subject to bodily harmes by long forbearance of meat , than our first Parents were : after forty dayes continuance in a vast and barren wildernesse , wherein no food or fruit did grow , could not in his hunger bee tempted to eate any food which the ordinary providence of God did not reach unto him . Ingeus iedam necessitas , Necessity ( as we say ) hath no law : there is no fence against it : Cogit ad turpia , it makes men , otherwise honest , to doe many things which are not comely . And , for this reason the great tempter at the first bout , assaults our Saviour with this fiery dart of necessity . If thou be the Sonne of God , command that these stones be made bread . As if he had said , Long fasting hath made it apparant that thou art a man subject to weaknesse and infirmity ; and ( if thou be withall the Sonne of God ) thou canst , and a necessity is laid upon thee , as man , to provide thy selfe of food , for without food man cannot live . Yet this fiery dart ( though steeled and pointed with the tempting delight of manifesting his owne worth or excellencie ) is wholly diverted by that shield of Faith : It is written , Man shall not live by bread onely , but by every word which proceedeth out of the mouth of God : So Moses had said unto Israel , I fed thee with Manna , to teach thee , that man liveth not by bread , but by every word which proceedeth out of the mouth of God , doth man live . * Israel then did live for a long time both by Manna , and by the word of God ; on which , without Manna , they would not have relied . Manna was as the body , and the word of God spoken by Moses , as the soule , or spirit of that food , by which they lived : both Manna , and that word of God , make but an Emblem or type of the eternall Word of God , who is the food of life ; Life it selfe ; and yet at this time ( as man ) was an hungred . So then , as hee was the Sonne of God , hee was able of stones to make bread , and as he was a man subject to infirmities , hee had just occasion at this time to use his power . Yet as man invested with the forme of a servant , he could not be induced to use this power . For as hee often professeth , he came not to doe his owne will ; no not in things lawfull and most agreeable to nature : but the will of him that sent him , though that did enjoyne him to doe or suffer things most displeasant to nature . This was the time , wherein he was by his Father appointed to conquer the irregular appetite of the sense of taste , and the lust of the flesh . 3. Our first Parents being Gods Vicegerents here on earth , Lords of all his visible creatures , not therewith content , by Satans inticements aspired to be like unto God , higher than Angels , than other powers or principalities . The Sonne of God , albeit hee were by nature Lord of men , and Lord of Angels ; cannot be allured to exercise his command over them , albeit they were commanded to attend him . Satans pretence in his second assault was very faire , and seemed to be countenanced by Scripture . If thou bee the Sonne of God , cast thy selfe downe , for it is written ; Hee shall give his Angels charge concerning thee , and in their hands they shall beare thee up , lest at any time thou dash thy foot against a stone . * Fitter occasion to any mans seeming could not be offered for the exquisite verification or exact fulfilling of this Prophecy , than by this adventure to throw himselfe downe from the pinacle of the Temple . But the Sonne of God , who gave the Law , being now made under the Law , submits himselfe unto that legall precept ; Thou stalt not tempt the Lord thy God ; and with this Scripture retorts Satans attempted blow upon himselfe . But what temptation of God had it been in the Sonne of God to have throwen himselfe downe from the pinacle of the Temple , to have given proofe that hee had been that just man , over whom God had given his Angels charge ? Some there bee , who reply , that Satan did alledge this Scripture impertinently , imperfectly . For the Psalmist saith , He shall give his Angels charge over thee , to keepe thee in all thy wayes . Now the wayes of men are not in the aire , but upon the earth . This interpretation I neither much dislike , nor altogether approve ; because our Saviour doth not taxe Satan for his impertinent , or imperfect allegation of the former Scripture . Nor doe I see any reason why flying in the aire might not be one of the wayes of the Sonne of God made man , as well as walking upon the Sea in a tempest ; if so it had pleased him , or his heavenly Father , by whose appointment or disposing hee did doe or suffer all things . Now it was his Fathers will , that by his walking on the water he should manifest himselfe to be the Sonne of God , able to command either winde or water . It was likewise his Fathers will , that at this time as man hee should conquer the pride of life , or that deepely implanted desire in all men of proper excellency , or advancing themselves before due time . By this free resignation of his authority over the Angels , hee makes satisfaction for our first Parents pride in seeking to advance themselves above the Angels . 4. Againe , Paradise did affoord our first Parents as full satisfaction for the delight of the eye , as it did for food : and yet desire of that food which they needed not , found entrance into their hearts or fancies by their eyes . But the Sonne of God being made the Sonne of man , having neither place to lay his head , nor any prospect for the present to please his eye ; had all the kingdomes of the earth , and their glory represented unto him , with proffer of their sale or donation rather , onely upon condition that hee would doe that homage unto this great Prince of the world , which many Princes doe to Kings or Emperours : or Emperours themselves had done to Popes or Prelates . The pretence was faire , and the temptation the strongest of all the three . For what man , who is but meere man , would not adventure upon any practice for the gaining the Kingdome or Monarchy which their Ancestors had foolishly lost . Now Adam was Lord and Monarch of this visible world , untill hee suffered himselfe to bee conquered by Satan , who did remaine de facto , if not by right of conquest , the Prince of it , and Lord of men ; untill the Sonne of God made man did throw him out of possession . But that houre of his was nor yet come : so farre was hee from affecting the kingdomes of this world , that hee was yet acting the part of a servant in it ; but a servant to his father onely , not to men or Princes in this world . Of how meane a condition soever he were as man , yet he disdained to worship men or Angels though but with civill worship , for any preferment : and therefore dismisses this great Usurper thus with indignation , Avoid Satan . Satan , it seemes had a prenotion or suspition that Christ was that Just and holy man , whom the Psalmist describes , Psal . 91. Or such a Sonne of God , as they were which appeared before the Lord , when he was permitted to tempt Iob. That hee was the onely Sonne of God , or equall with God , was more than hee then knew . 5. These three temptations wherein our Saviour foiled Satan , are parallel'd to the first temptation of Iob , which was losse of worldly substance ; more generally all the evills which the Sonne of God did suffer in our flesh , or whilest he was conversant with men in the forme of a servant , did beare Analogie to the Evills which Iob did suffer , but for particulars more in number , and more grievous : there was no evill that comes ab extra which hee suffered not in greater measure , than Iob did any . As for losse of goods or worldly substance , Iob made no reckoning : the Sonne of God , though heire of all things , did not vouchsafe so much as to grace these by being owner , or possessor of them : He renounced the world , and all things in the world before he came into it : he would not be intangled or medle with them , that he might please him , who had chosen him to be his souldier , his onely champion in this great conflict with the Prince of darknesse . But to parallel Iobs other temptations with our Saviours . CHAP. XI . A parallel between Jobs second temptation , and the Sonne of Gods sufferings in our flesh before the houre of his Agony or his Crosse . 1 IOb was smitten with sores , from the crowne of his head , to the soles of his feet ; his disease was more than naturall , at least incurable : for he was thus smitten by Satan . But was the Sonne of God thus smitten ? durum est affirmare . Satan had no power thus immediatly to smite him . For bodily diseases , wee doe not reade of any that did take possession of his sacred body : wee reade that he cured all maner of diseases , but never stood in need of the Physicians helpe for himselfe . No disease did breed in his body being free from sinne ; and being anointed to cure all , he did not , hee could not take any by contagion . But though hee cured all manner of diseases , or all the diseased which were brought unto him ; yet we doe not reade that he cured all in Judea which were diseased . For so none should have died in that land during the time of his three yeares pilgrimage through it , from his baptisme to his death . Albeit hee cured many of diseases naturall , yet not all that were naturally diseased , though weake , or sicke unto death . For he was not manifested to dissolve or destroy the works of nature , albeit he gave profe by many experiments that he was able to destroy or divert the whole course of nature . But wee reade , That JESUS of NAZARETH being anointed by the Holy Ghost , went about from his baptisme to his death , doing good and healing all that were oppressed of the Deuill , Acts 10.38 . And many were so oppressed which were not possessed . Many diseases , which to us would have seemed naturall or casually bred , were as immediatly procured by Satan , as Iobs plagues were ; and in these bonds of bodily affliction Satan had held them longer than he held Iob. Such was that womans disease , whose cure being wrought by the Physician of our soules upon the Sabbath day , the Ruler of the Synagogue did maligne as an ungodly work : but the Sonne of Gods reply doth justifie as well the truth of our assertion , as the lawfulnesse of his practice . Hypocrite , doth not each one of you on the Sabbath day loose his Oxe or his Asse from the stall , and leade him away to the water ? and ought not this daughter of Abraham , whom Satan hath bound , loe , eighteene yeares , be loosed from this bond on the Sabbath day ? Luk. 13.14 , 15. This bodily disease was a work of Satan , which the Sonne of God came to dissolve . Satan had thus bound her to the end that hee might by these bonds draw her to some unlawfull practise for her ease ; as to ask counsell of some cunning woman , or to adventure upon the pretended mysteries of some unhallowed Art. Of diseases meerely naturall , the cunning Tempter makes use or way by them for his temptations , though he have no finger in the inflicting of them ; yet hee moveth such as are grievously afflicted with them , to repine or murmure against God : and all such repining , or impatiency in sicknesse , though occasioned by sicknesse meerely naturall , is a work of Satan which the Sonne of God came to dissolve or prevent . But how did hee dissolve or prevent them , by taking them upon him ? Though Satan could lay these and the like bonds of bodily afflictions upon this woman , and upon many others both men and women in Judea in these times ; could he therefore lay the like upon the body of the Sonne of God ? It is certaine he could not . How then did the Sonne of God in bodily maladies or grievances either parallel Iob , whom Satan had smitten , or those miserable creatures , whom he loosed from Satans bonds ? Hee did not parallel them at all in the matter of the disease , or bodily grievance ; that could not breed in his body , it could not be produced in it by Satan : yet did hee parallel Iob , and all the parties whom he cured though smitten or bound by Satan , in the griefe or paine of the disease , whose matter could not fasten upon him . Hee which commands us by his Apostle , to weepe with them that weepe , did out of all question exhibite a more reall paterne of this precept , than the Apostle could practice . Yet saith the Apostle of himselfe , and he said it without hypocrisie , without boasting , Who is weak , and I am not weak ? who is offended , and I burne not ? Such was his care of all the Churches , that every mans griefe was in some measure the Apostles griefe ; every mans infirmity did in some portion weaken him : yet was it not foretold of this Apostle by any Prophet , that he should beare our griefes , or take our infirmities upon him . This was the peculiar Character of the Sonne of God manifested in the flesh , expresly foretold by the Prophet Isaiah , Chap. 53. ver . 4. and the accomplishment of it related by S. Matthew , Chap. 8. ver . 16 , 17. The maner of his curing others of their sicknesses and infirmities , was by taking them upon himselfe , not in kinde , but by sympathy . As the eye takes the forme or shapes of objects visible without participation of the substance whence they flow : so our Saviour tooke the griefe or paine of every disease which he cured , without the matter or corruption which did breed griefe in the diseased patient . In all mens griefes he was grieved ; in all their paines he was tormented . Hee wept with those that wept , and mourned with such as mourned . Who did grone , and he was not troubled in spirit ; who did sigh , and hee was not sad in heart ? Hee tooke their sighes and sorrowes at a lower key , than they themselves did , which had matter of affliction or sorrow in them . Yet doe wee not reade that hee sighed , groned , or often wept when hee cured others : but the reason was because such as besought his helpe , did not beseech him with sighes , with teares or grones . At the raising of Lazarus from the dead he wept and groaned : what was the reason ? Not to prejudice the allegories and mysteries , which some ancient Fathers have hence observerd ; the principall reason according to the literall sense why at this time he wept , was because Mary and her comforters came to him with weeping eyes . So saith the Text , Ioh. 11.13 . When Iesus saw her weepe , and the Iewes also weepe which came with her ; hee groaned in the spirit , and was troubled in himselfe and said , Where have yee laid him ? They said unto him , Lord come and see : and Iesus wept . Lazarus no doubt had sighed and groaned in his absence , had wished his presence with these , and other like expressions of sorrow : and now that he finds Lazarus dead , and Maries cheeks for his decease bedewed with teares , hee sympathizeth with her in her present griefe , and by tuning his heart to Lazarus his dying pangs or throbs , he looseth him from the bonds of death , and freeth Mary and her good friends from matter of griefe and sorrow by taking her sorrow upon him . 2. And as the care of all the Churches which he had planted , was not the least part of S. Pauls griefe and vexation : so the sorrow which the Sonne of God did conceive for such as would not seeke unto him for helpe , for such as did not sorrow for their sinnes , was a great part of his sufferings . Thus hee wept for Jerusalem , whilest Jerusalem went mad with mirth , and resolved to banquet al her guests at that great Passeover with his blood . When he was come neere , he beheld the Citie , and wept over it saying , If thou hadst knowne , even thou , in this thy day the things which belong unto thy peace , but now are they hid from thine eyes , Luk. 19.42 . These teares were shed in publique for the City and Nation , but how many more hee shed in private , or with what sighes hee deplored their estate , that would not implore his helpe , that would not feele their misery , being bound by Satan as well in body , as soule ; this I leave to the Readers consideration and conjecture . Even when the full weight of bodily misery did seize upon him , when he was bearing the Crosse unto the place wherein hee was crucified , hee pitied Jerusalem more than hee would suffer others to pitie him . Weepe not for mee yee daughters of Ierusalem , but weepe for your selves . Thus hee did more than beare our griefs : for he was grieved at their miseries , which did not grieve for themselves : Nihil miserius misero non miserante seipsum . But in all these sufferings by sympathy , there was no violence , they were not mingled with disgrace or scorne . Albeit his cures were often slandered by the Scribes and Pharisees , yet were they still magnified by the parties cured , or by the people . But when his houre was come , the houre wherein hee was to enter combate with the enemy of mankinde , hee was not one minute free from violence or indignity . The greatest evills which can befall men in this mortall life , are tortures of body , indignities , or disgrace : and it is disputable whether a wise man would not rather chuse death it selfe , than either lingring torture , perpetuall disgrace , or a foule indignity . But wee need not dispute this question in the case of the Sonne of God : disgrace and paine , indignities and torture , did not come single upon him : one of them was anothers second , whilst the conflict betwixt the Serpent and the womans seed continued . As it is the property of some biting Serpents to make way or entrance by their venemous teeth for the infusion of more deadly poison from some other parts of their body : so this generation of Vipers , which persecuted the Sonne of God , used the civill power of Pilat , and the Roman souldiers to open his veines , and lance his flesh , that their tongues might instill the poison of Aspes into his glorious stripes , and bleeding wounds . But with the bitter taunts and indignities offered unto him , even whilest he was upon the Crosse , I am not to meddle in particular : they have proper seasons allotted for their memoriall . It sufficeth therefore to observe , that the obedience and patience of the Sonne of God in these most grievous sufferings were so absolute , that wee must borrow the patience of Iob , not in the second temptation by bodily grievance , but in his first temptation by losse of goods , or worldly substance , for a scale to set it forth . In all his sufferings , in all that his enemies tongues or hands could doe , or say unto him , this servant of God did not sinne so much as in word , but offered the sacrifice of prayers and supplications with the sacrifice of his soule , and spirit for his persecutors . 3. Yet admit Iobs patience in his bodily afflictions had been more perfect than in the first temptation it was , for losse of bodily goods ; and his obedience most compleat both without mixture of impatiencie , without staine of disobedience : the full measure of both had not been equivalent to the least scantling of the obedience , or patience of the Sonne of God made man ; for those acts though otherwise equall , are alwayes best which are done ex officio . Prayers or solemn services officiated by a Priest , and justice awarded by a Magistrate , are more acceptable unto God , and more beneficiall unto men ; than if the same Act or Offices were more accurately performed by private men without a calling . Now Iob , and other holy men became pro modulo , in some sort the servants of God by obedience . It was the greater measure of their obedience , which made their service more acceptable . But the obedience of the Sonne of God made man , did result or issue from the forme of a servant which hee voluntarily and on purpose tooke upon him , that hee might in it , and by it , performe obedience more than sufficient for dissolving the force and strength of that disobedience and rebellion , which the Devill had wrought in the Father of mankinde , which with its curse became hereditary to his sinfull posterity . The first Adam was created in the image of God , not in respect of holinesse onely , but in respect of soveraignty and dominion . The second Adam though he were the Son of God , was molded in the forme of a servant , even from his first conception . For as the Apostle saith ; he who was in the forme of God , did empty or annull himselfe , taking upon him the forme of a servant . This was the terminus ad quem , the intrinsecall terme of the Sonne of Gods first humiliation ; for as was said before , the Sonne of God did not humble or empty himselfe onely in his manhood , or according to his manhood , after it was assumed ; but in the very assumption of the manhood thus moulded in the forme of a servant . His humility as man was the humility of a servant , it was not affected but a native branch of his present calling . His obedience was not forced by constraint or feare , it was more than a branch , the very essence of his calling . For he tooke upon him the forme of a servant , it was not put upon him against his will , as it was upon Iob. Nor was his obedience as man more excellent than any other mans had been in respect of its root or originall onely , as being the formall effect of his calling , that is of the forme of a servant which he tooke upon him , but most compleat in respect of the end or finall effect . For having annulled himself by taking upon him the forme of a servant , hee further humbled himselfe and became obedient unto death , even to the death of the Crosse . Other servants may with their earthly Masters consent ▪ be set free ; and supreme authority may in some cases command their Masters to set them free . But the forme of a servant was so closely united , or wedded unto the Sonne of God manifested in the flesh , that it could not bee cut off or divorced from him , save onely by death , and by the death of the Crosse which was a servile death , and the accomplishment of his service . But in what peculiar acts was the obedience or exercise of the forme of a servant , which the Sonne of God tooke upon him , most conspicuous or more remarkable , than they have been in other men ? 4. It is a great deale more usuall to our Saviour than to any Prophet , to any sacred Writer , or other Messenger of Gods will , to tell his hearers that hee came not of himselfe , but was sent , that being sent he came not to doe his owne will , but the will of him that sent him ; that hee spake nothing of himselfe , but as his Father had appointed him , so he spake , and so he did . What was the reason , that hee that spake as never man spake , and did those works which none besides could doe , should so often use these or like speeches to his Auditors . Sure , his speeches unto this purpose are neither apologeticall , nor preventive : as if his authority had been more questionable , or his practices more suspitious , than the authority and practices of the Prophets , and other holy men had been . And what was it then that gave occasion to this peculiar forme of speech , or made the use of it so familiar and frequent ? All his speeches to this purpose are but the characters or expressions of the forme of a servant , which hee tooke upon him . His whole course of life , his undertakings and encounters with this stubborne people , or with Satan and his instruments , might have testified to any considerate , unpartiall man , that no man being left free to himselfe would have adventured upon them out of the deliberate choise of an humane or reasonable will. Specially his last sufferings were such as no wise man , how godly soever , would have undergone , unlesse they had been put upon him by authority supreme and irresistable . We may further observe , how the forme of a man , and the forme of a servant , which had layed quiet for three and thirty yeares without any Crisis of their difference , did upon the approach of his death and passion begin to struggle , but without all strife or hostile dissention , as Esau and Iacob towards the time of their birth had done in their mothers wombe : Even in the height of that triumphant and more than royall entertainment , which the multitude made him at his entrance into Jerusalem , as if hee had then come to take possession of the Crowne of his father David , even whilest his eares were filled with these and the like acclamations , Hosanna to the Sonne of David : He began to be troubled in spirit , whilest the forme or nature of man did suggest one thing , and the forme of a servant correct what the forme of man did suggest , and sway him another way . What shall I say ? Father save me from this houre : * So the reasonable soule of man could not but wish , it could not but apprehend this houre as an houre of evill : and evill , as evill , cannot bee desired by the will of man. Reason cannot but desire or wish the prevention or removall of it . But though he were the Sonne of God , yet as the Apostle speakes , Hee learned obedience by the things which he suffered . * Hee resolves not to doe according to his owne liking , but as his Father should appoint him . And hence hee instantly overballanced the former naturall desire or inclination of the forme of man with the serious consideration of his office or present calling , as he had taken upon him the forme of a servant . For as it were recalling himselfe , he addeth ; but therefore came I unto this houre , to wit , that hee might suffer all the evills incident to man in this world . 5. Afterwards , when his agony came upon him , his wonted naturall inclination of the forme of man , or sway of the reasonable soule became more strong : and hence he puts his former wish or intimation , [ Father , what shall I say ? save me from this houre ] into the forme of a prayer ; Father , if it be possible let this cup passe from mee : and yet overswaies this naturall inclination or desire as hee was man , with a stronger desire or delight to doe the office of a servant , and counterchecks that prayer which hee had conceived as man , with a prayer which hee had conceived ex officio , with a prayer of consecration , neverthelesse not as I will , but as thou willest : as if hee had said , Though it bee just and reasonable which I desire ; so just , as thou wouldest not deny the like to any other man in my case ; yet seeing I am thy servant , and the Sonne of thy handmaid in such a manner as no other man hath beene , I wholly submit my selfe unto thy will , and consecrate my selfe unto thy service , how hard soever it shall prove . Abraham , wee know , waxed bold with God by often reiterating and renewing the forme of his petition for Sodom . First hee prayed that God would spare the Citie for fifty righteous men , then for forty , then for thirty , and lastly descends to ten : His boldnesse was grounded upon a dictate of nature or common principle of faith , that it was farre from him who was to doe justice to all the world , to slay the righteous with the wicked . Suppose , God had said to Abraham at his first petition thus , Abraham at thy request I will for this time spare the men of Sodom , upon condition that thou , and such as supplicate for them will become their baile , and stand between them and that storme of fire and brimstone which must shortly goe out against them from my fiery presence ; would this hard condition have been accepted by Abraham , or accepted with patience ? Would hee not have opposed this former principle with greater vehemencie and passion , [ To slay the righteous for the wicked , that be farre from thee , O Lord : shall the Judge of all the world thus farre transgresse the rule of justice ? ] Yet may we not think , that righteous Abraham , though instiled the friend of God , was so much lesse sinfull than the most sinfull man in Sodom , as the man CHRIST JESUS was more righteous than Abraham . And what then could restraine this just and holy One for making the same plea for himselfe , which Abraham for himselfe might have made , which without offence unto his Lord , hee did often make on the behalfe of so many righteous men , not as were , but as he supposed possibly might be in Sodom ? Onely this ; the Sonne of God who is equall with God , to the end and purpose that hee might dissolve the works which the Devill had wrought in our nature , had taken our nature upon him , had made his humane flesh , and humane blood , the flesh and blood of God himselfe , though not as parts of the Divine nature , yet as appurtenances of the Divine person , and was not onely found in the fashion of man , but was invested with the essentiall forme of a servant . And it is the perfection of a servant , not to doe his owne will , but the will of his Lord. Now the body or humane nature of the Sonne of God was not a servant to his Divine person , but to the person of his Father , whose will hee was in the humane nature to performe , whatsoever the performance of it should cost him . For unto this purpose onely , and no other , did hee take both the nature of man and forme of a servant upon him , that hee might in them and by them accomplish the will of his Father . As for his body , that , during the time of his humiliation , was in bonis patris ; the goods and possession of the Father ; as every servant ( properly so called ) is the goods and inheritance of his Master . His sufferings in this nature were to be extended untill the full price of our redemption was paid . The just measure of these his sufferings , and full price of our redemption , he did ( as he was man ) learne by experience . CHAP. XII . Of Christs full satisfaction for the sinnes of men , and whether to this satisfaction the suffering of Hell paines were necessarily required : And of the Circumstances of his Agony . 1 THe undertakings of the Sonne of God for mans Redemption did for the most part consist in his sufferings . Though he were a Sonne ( saith the Apostle , Heb. 5.8 . ) yet learned he obedience by the things which hee suffered . Though he were alwayes a Sonne , the onely Son of God ; yet suffer hee did not any longer than whilest he was in the forme of a servant . Of all true service or Apprentiship , obedience is the speciall property : the greatest perfection whereunto the condition of a servant , or one under legall command can pretend . Now the perfection of obedience cannot by any meanes either bee better exemplified or approved , than by patience in suffering . Servants ( saith S. Peter , 1. Pet. 2.18 , 19 , &c. ) be subject unto your Masters with all feare ; not onely to the good and gentle , but also to the froward : For this is thanke worthy , if a man for conscience toward God endure griefe , suffering wrongfully . For what glory is it , if when yee bee buffeted for your faults , yee shall take it patiently ? but if when you doe well and suffer for it , yee take it patiently , this is acceptable with God. For even hereunto were yee called , because Christ also suffered for us , leaving us an example that yee should follow his steps : who did no sinne , neither was guile found in his mouth ; who when hee was reviled , reviled not againe ; when he suffered , he threatned not , but committed himselfe to him that judgeth righteously : who his owne selfe bare our sinnes in his owne body on the tree . 2. By this unspeakeable obedience of the Son of God in vouchsafing to suffer for us , with unimitable patience what hee had in no degree deserved : wee who were by naturall condition slaves to Satan , were fully redeemed unto the liberty of the sonnes of God. Of what kinde soever his sufferings were , such and so many they were , and all so patiently sustained by him , that hee made a full and perfect satisfaction for the sinnes of the whole world , as the ancient and our English Liturgie expresseth . And that hee made a full and perfect satisfaction for all the sinnes ( whether of disobedience or impatience in sufferings ) of all those men who are in any degree redeemed by him , is not questioned by any Christian whether in truth or profession onely , who grant that the Sonne of God did make any true and proper satisfaction for the sonnes of men . Concerning the extent of mans redemption by the Sonne of God , or for his full satisfaction for their sinnes , wee shall , if God give leave , discourse hereafter . But whether unto this full and perfect satisfaction which hee undertook to make for men , if not universally ( as our Church teacheth ) yet as all reformed Churches agree , indefinitely taken : it were necessary , requisite , or expedient that the Sonne of God should in our nature undergoe the same penalties or sufferings in kinde , which without his satisfaction for them , all mankinde should have suffered , is a question which of late yeares hath troubled even those reformed Churches , which agree upon this generall ; that his satisfaction was most full and all-sufficient . The heat of this contention is unto this day rather abated , than extinguished . Now the paines which all the sonnes of Adam , and Adam himselfe , without full satisfaction made by the Sonne of God , should in justice have suffered , were the paines of Hell , perpetuall durance in that unquenchable fire , which was of old prepared for the Devill and his Angels . Whether this fire , be it materiall or immateriall , or more then equivalent perhaps unto materiall fire , did seize upon the humane soule or body of the Son of God , or upon both , either in his Agony in the garden , or upon the Crosse , is the point or probleme now in question . The affirmative part of this probleme hath been averred by some in their publike writings under the title of the Holy Cause ; so dignified for no other reason , as I conceive , but because it was in those daies maintained stiffly by such as deemed thēselves more holy than other men , at least more Orthodoxall in points of sacred doctrine than their Fathers in Christ , and ( by confession of their owne consciences ) more learned than themselves . Others taking this for granted that Christ did suffer all the pains of the damned , have been so farre overswaid with their adherence unto this doctrine , as to misdeem that Article in the Apostles Creed concerning Christs descending into Hell , or ad inferos , to incline this way ; as if to beleeve Christ did descend into hell , had been all one , as if he had suffered the paines of hell in his Agony , in the garden or upon the crosse . But if this had been any part of the true meaning of that Article ; the Apostles , or whosoever were the first Composers of the Apostolique Creed , as we now have it in the Latin , & especially in the English would haue exprest thēselves in plainer termes . For if by [ Hell ] in that Article the paines of Hell had been by them meant or intended , they would not have said that the Son of God descended into hell , but rather that hell had ascended up unto him , whether in the garden or on the Crosse . That the Son of God our Saviour Christ did truely descend into the nethermost Hell may with greater ease , and more probability bee proved out of the Canonicall Scriptures as well of the old Testament , as of the New ; than his suffring the pains of hell , can be inferred from either Testament , or from the Apostles Creed . That Christ did after his death or dissolution of body and soule descend into hell , such as maintain his suffering the very paines of Hell , do generally deny . But to omit this incongruous paradox , or this preposterous expression of it , that Christs descention into hell should intimate his suffering of Hell-paine before his death , it shall suffice to examine the reasons which have been or may be brought , that hee did or was to suffer such paines whensoever or in what place soever . All the reasons which can bee alledged that hee did suffer such pains , must either be drawen from the event , or some experiments recorded in the new Testament , or from some predictions in the Old , or from a necessity or expediencie whether in justice , in equity , or out of his abundant love to mankinde , that he was to suffer them . 3. No necessity or expediency of such sufferings can bee ( as I conceive ) pretended , but either for satisfying Gods justice , or for his full and absolute conquest over Satan , or for his consecration to his everlasting Priesthood , that hee might bee a mercifull and faithfull high Priest in things concerning God , or a sweet comforter of all such as suffer whether in body or soule for his sake . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the former question , that hee did suffer the very paines of Hell , must bee proved or attempted from his speeches , gesture , or other experiments related by the Evangelists in their accurate descriptions of his Agony , and sufferings upon the Crosse . To begin then with the relation of his Agony . That is related at large by S. Matthew and S. Luke , which is scarce mentioned by S. Iohn , whose speciall part in penning this sacred tragedie , it was to remember that divine discourse with his Disciples , being at his last Supper with them , and his repaire to the garden beyond Cedron , which he had so often frequented before , that the opportunity of this place made Iudas of a secret thiefe ▪ an open Traytor . 4. The maner & circumstances of the Agony it self are most fully related by S. Luk. cap. 22. ver . 39 , &c. And he came out , and went as he was wont , to the mount of Olives , and his disciples also followed . And when he was at the place , he said unto thē , Pray that ye enter not into temptation . And he was withdrawn from thē about a stones cast , and kneeled down & prayed , &c. Not to dispute about the phrase here used by S. Lu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as whether it imports some violent withdrawing by impulsion , or some extraordinary instinct , or whether in true construction it be no more than thus , he did voluntarily withdraw himselfe : questionlesse he was by the one meanes or other now led the second time to be tempted . The temptation was grievous and more extraordinary then his former temptation in the wildernesse . Thus much is intimated by that peremptory monition to his Apostles , [ Pray that yee enter not into temptation : ] partly from the maner of his prayer for himselfe ; Father if thou bee willing , remove this Cup from mee . The question is what Cup this was , whose removall hee desired ? It was a deadly cup as all agree ; but of what death ? naturall , or supernaturall ? death of body onely , or of soule ? Had the Cup which he so feared to drinke , been onely a death naturall , or such as other men had or may taste of , his serious reiterated deprecation of it , would in some mens collections argue lesse courage or resolutiō in him than many others though generous , yet but meere men , have exhibited either at the approch or onset of death , or in the very conflict with deadly pangs , or terrors . Or if Peter at this time had not been amazed with heavinesse of spirit , hee might thus have crowed over his Master , dulce bellum inexpertis , when I forewarned you to bee good unto your selfe , and not to let these things come upon you ; all the thanks I had for my paines was this , Get thee behinde mee Satan : for thou savourest not the things which are of God , but the things which bee of men . * And yet now thou prayest unto thy Father that these things , which I advised thee to beware of , may not fall upon thee . Wherein then , I beseech thee , did I offend , unlesse it were in foreseeing or foretelling , that in time it would repent thee of thy forward resolution ? But admit this Cup whose removall hee now prayes for , were more than either the feare or feeling of a naturall death , though accompanied with more grievous symptomes than any man before him had either felt or feared : was it possible that the horror of it should not bee duely apprehended by him from the time , wherein he had resolved to suffer those things which Peter counselled him not to suffer ? If he were ignorant how dearely his future sufferings would cost him , why did hee undertake to make satisfaction for our sinnes by them ? For to undertake any businesse of greater consequence out of ignorance , or out of knowledge in part commendable , without due and constant resolution ; how ever the successe fall out , doth alwaies prejudice , if not elevate the just esteeme of the undertakers discretion . The undertaker in this great businesse of mans Redemption , was the Sonne of God , whose wisdome no man can too highly estimate , whose undertaking for us all men besides himselfe doe esteeme too low . Shall wee say then hee was not ignorant of any thing that should befall him ; yet ignorant of them as man , or that hee was ignorant of them in part , in part did foreknow them ? Surely as hee was God , hee did know all things before they were , before they could have any title to actuall being . For infinite knowledge ( such is the knowledge of the Deity , and of every Person in it ) can neither be ignorant or nescient of any thing whether future , present , or past , or of any thing possible to have been , or possible to be either for the present or future . If the least degree of knowledge of any thing past , present , or future could accrue or result de novo unto the Divine nature , either in it selfe , or in any person in it , whether ab extra , from occurrences which happen in the revolution of time , or from the supposed determination of his owne will from eternity ; we should hence be enforced to deny that the wisdome or knowledge of the Divine nature , or of any Person in it were absolutely infinite . For that unto which any thing can accrue , or bee added is not truely infinite for the present , or in it selfe ; can be no otherwise infinite than by succession , or by addition of somewhat to it besides it selfe . If it were true which some avouch , that God doth not , or rather cannot foreknow contingents future , otherwise than by the determination of his owne will : this supposed determination of his will ( being indeed but a fancy or transformation of his will to the similitude of ours ) doth make his knowledge absolutely infinite , being of it selfe onely capable of true infinity , by this addition . 5. That God the Father , Sonne , and Holy Ghost , is of wisdome and knowledge truely infinite ; not by occurrences ab extra , from the Creation , but in himselfe , I firmely beleeve . As for the manner how hee doth know , or foreknow things future , contingents especially , is a point which I could wish were not at all or more sparingly disputed , as being assured , that this point of all others now questioned , cannot possibly be determined by any man or Angel , unlesse he be every way as wise as God , or somewhat wiser . God ( the Father , Sonne , and Holy Ghost ) I verily beleeve did more perfectly know the degrees and qualities of all the suffrings of our Saviour in the flesh , than he himself as man did either know or foreknow them . Yet did not the Divine nature , or any Divine person , as Divine , know them by experience or painefull feeling as the man CHRIST JESUS did , but by a knowledge as supereminent to the knowledge of sense or humane reason , as the Divine nature is to the nature humane : or as ubiquitary being or immensity is to circumscriptive or locall presence . The Divine nature , whether wee consider it in the Person of the Father , Sonne , or Holy Ghost , could learne nothing which they knew not before , by the sufferings of the Sonne : yet the Son himselfe as man did learne obedience by the things which hee suffered in the flesh . Whatsoever may be thought or said of other knowledge communicated to the man CHRIST JESUS by the vertue of the Personall union : yet his sensible or experimentall knowledge , as of pains and sorrow whether incident to body onely , or to both body and soule , was not from his cradle infinite , was not so compleat at his baptisme , as at his last Supper , nor then so exact as in the garden , or upon the Crosse it was . A growth or increase in this kinde of knowledge is granted by such of the Schoolemen , as did not know or consider , what it was for the Sonne of God to be in the forme of a servant , but tooke this to bee all one , as to bee in the forme of a mortall man. But such as duely consider his peculiar estate or condition , whilest he was in the forme of a servant , will easily conceive his voluntary renouncing that full measure of knowledge which hee now hath as man , and his obedient submission of his manhood unto the feeling of our infirmities , to haue been a necessary part , or rather the very depth of that humiliation , or exaninition of himselfe , whereof the Apostle speakes . For it is one speciall good quality of a servant , not perfectly to know his errand , not to be too inquisitive after the particular contents of it , before hee be sent ; but to expect instructions from him that sent him , though it be in an Ambassage . 6. If wee take it then as granted , that our Saviour as man did from his infancy most clearly foresee , or distinctly know , that hee was to redeeme mankinde , by tasting the bitter cup of death for them ; it will not hence follow , that he should at all times know , either the true quality , or exact measure of the paines which hee was at the time appointed by his Father to suffer , for accomplishing this great worke undertaken by him . For of all things that can bee knowen by men , the knowledge of paines either for quality , or the distinct measure of them , is least possible without experimentall knowledge , or sensible feeling of them . Many Physicians haue learnedly discourst of the severall sorts of feavers , and calculated their degrees more mathematico , as Mathematicians doe the quantity of figures or solid bodies , or revolutions of the Heavens . But the reall paines or languishments of hecticall , pestilentiall , or other feavers , the most learned Physician in the world cannot distinctly know or calculate , unlesse hee feele them . Or in case by sensible experience he knew the nature or quality , or severall degrees of every feaver ; he is not hereby enabled distinctly to apprehend the maladies which attend the Gout untill he feele them . Or suppose he knew these maladies from the highest to the lowest degree , this will not indoctrinate him to know the extremities of the Stone so perfectly and distinctly as his meanest Patient doth which hath sensible experience of it , though in a middle degree . Our Saviour long before his last resort unto the garden of Gethsemane , was a man of sorows , had plentifull experience of humane infirmities or bodily maladies . For he had felt the griefe and paine of all the diseases which he had cured by most exact and perfect sympathy with the diseased . His heart was tunable to every mans heart , that did seriously impart his griefe of minde or affliction of body unto him . Onely in laughter or bodily mirth hee held no consort for ought we reade with any man. But the griefe and sorow which in the garden he suffered , could not be knowen by sympathy . The protopathy was in himselfe , and no man , not the Apostles themselves could so truely sympathize with him in this griefe , as he had done with them , or the meanest of their brethren in other grievances or afflictions . For never was there on earth any sorow like unto the sorow , wherewith the Lord had afflicted him in this day of his wrath . Yet was his obedience more than equall to his sorow , and this obedience he learned by his sufferings . 7. But if in this houre , or any other hee learned obedience , this seemes to argue that he was either disobedient before , or at lest wanted some degree or part of obedience . For no man can be said to learne that lesson , which he hath already most perfectly by heart . To this wee say , That how ever the Sonne of God , or the man Christ Jesus , did never want any degree or part of habituall or implanted obedience ; yet the measure of his actuall obedience was not at all times the same . The obedience which the Apostle saith hee learned , was obedience passive ; and all passive obedience doth properly consist in patient suffering such things as are enjoyned by lawfull authority , or in submitting our wills and affections , not our bodies onely unto the just designes of Superiours . Our Saviour at all times wholly submitted his humane will unto his Fathers will , had alwayes undertaken with alacrity whatsoever his Father had appointed him to undertake or undergoe : but his Father had never called him to such hard service as in this houre was put upon him . Now if obedience passive consist in patience of suffering , it must needs increase , as the hardnesse of the sufferings increase ; in case the hardest service bee borne with equall patience , or undertaken with the same measure of submission unto his will which enjoines them , that meaner services are . Againe , if the true measure of bodily paines or sorow of minde cannot otherwise be knowen than by experience , the Sonne of God himselfe as man , and in the forme of a servant , was to learne obedience , at lest some new degrees of it by gaining experience of unusuall paines and sufferings . And such questionlesse were those anguishes , whether of soule or body which he suffered in the garden . That hee had often prayed before this time , wee reade ; and no doubt had alwayes tendred his petitions to God as to his Father with such humility of spirit , as became an obedient Sonne , and faithfull servant , as did best befit the Ideall paterne of all true obedience . But we doe not reade , nor have wee any occasion or hint , to conjecture , that at any time before this hee did so humble himselfe in prayer , as at this time he did , whether we respect the forme or tenour of his supplications , or his voice or bodily gesture in the delivery of them . All the circumstances of these his supplications , are accurately recorded by the Evangelists . He was withdrawen , or did withdraw himselfe , from his Apostles about a stones cast . And yet in this distance his Apostles though drousie and heavie , did heare him pray distinctly , who had taught them and us to pray for our selves in secret , so secretly as that none besides our heavenly Father might heare them . As for his gesture or posture of body , that , at the first delivery of his prayer and supplications was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So S. Luke Cap. 22. ver . 41. Hee went forward , saith S. Mark , a little and fell on the ground and prayed , Mark. 14.35 . So hee might doe and fall on his knees as S. Luke relates . But S. Matthew addes , he went a little further , and fell on his face , and prayed , saying , O my Father if it bee possible let this cup passe from me . That he thrice used this forme or tenour of prayer , whether at each time hee used the same posture of bodie , or rather falling on his knees than on his face ; is not so cleare though most probably hee did so . Now that which these three Evangelists doe intimate or imply in the accurate relations of these circumstances , is more expresly recorded by S. Paul , Heb. 5.7 . to wit , that in the dayes of his flesh hee offered up prayers and supplications with strong crying and teares . And no wonder if streames of teares gushed from his eyes , when his whole body ( as S. Luke informes us ) did distill blood . The full importance of this sacred passage of S. Paul , Heb. 5. from the fourth verse to the ninth , seeing it containes matter of deeper mysteries than most Interpreters ( which I have read ) have taken any great paines to sound , must be part of the subject of another following Treatise , concerning his consecration to his everlasting Priesthood . Thus much in the meane time I take as granted that the forecited seventh verse of the fifth Chapter to the Hebrews doth in speciall referre unto the supplications made by our Saviour in his Agonie : and will be the best Comment I know upon the Evangelists , for clearing that point now in question [ what Cup it was , for whose removall hee thrice so earnestly prayed . ] 8. Hee offered up these his prayers , saith the Apostle , unto him who was able to save him from death . This is exactly parallel to the preamble which our Saviour used before the full ingruence or paroxysme of his Agony ; Abba , Father , all things are possible to thee , take away this Cup from mee , &c. No man doubts but that his Father was able to save him from dissolution of body and soule , that is , from death it selfe , whether it had come by course of nature , or by violence . But from this death it is plaine he did not save him . Of this cup or kinde of death he tasted to the full , in the utmost extremity , upon the Crosse . How then is it true which S. Paul in the forecited place addeth , that after hee offered up prayers with strong crying and teares , hee was heard in that hee feared : Or ( as others reade ) for his piety . Whether reading we follow , this , or that , the just importance of our Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus much at least , that hee was delivered from that which hee so much feared , though with a pious feare : for out of such a feare hee offered up his prayers with strong crying and teares . The Cup then which hee so earnestly prayed might passe from him , was not the cup of violent death simply considered , nor as accompanied with all the indignities done unto him by the Jewes , Romanes , and others the very next day . For what then did hee at this time so earnestly pray ? for speedy release or deliverance from the heavinesse of soule , or anguish of spirit , which now had suddenly seized upon him . The very first draught of this Cup had cast him into a bloody sweat , and had hee been enforced to have taken a second , or third deepe draught of it ; or if his present anguish had been for some few houres continued , hee had prevented the cruell tortures of the Crosse , and the indignities done unto his person by the Jews or Roman Souldiers . This was that Cup which Peter counselled him not to taste of , for whose removall hee never prayed , as being fully resolved to pledge the utmost extremity of their malice , with a farre greater measure of patience . And for this reason when Peter drew his sword for his rescous ( as he intended ) he checks him againe , as he had done , Matth. 16.23 . Put up thy sword into the sheath : the Cup which my Father gives mee , shall I not drink it ? Ioh. 18.11 . But that cup which he so earnestly did pray might passe from him , did certainely vanish with his Agony , and his Agony did endure no longer than he offered up his supplications and prayers ; about the space of an houre . There remained no signe or symptome of it after the Traitor had delivered him up into his enemies hands . Or if wee ponderate S. Lukes relation of his Agony aright , his prayers were heard upon the first , or second uttering of them . Seeing ease , or deliverance from the ingruence of paines , is all that they pressed for the present desires : it is all one whether the burthen bee lessened , or his strength to beare it be increased . His ease and comfort is either way the same . Admit then the heavy burthen laid upon the Sonne of God in the dayes of his flesh , had continued the same or perhaps increased from his first entring into the garden : yet his prayers were heard in that an Angel was sent , whether to strengthen him or to comfort him , Luke 22.43 . The word in the Originall is often used for such internall strength , as men recover by some comfortable refection , when they are faint for want of meat , or by gathering their spirits after they have been dissipated or dejected by sudden feare or amazement . It would perhaps be accompted impertinent to make inquiry what Angell it was , which was sent to comfort or strengthen the Sonne of God in that extremity of his Agony . Yet many of the Ancients , and of moderne Interpreters not a few , are of opinion that it was the same Angel which did annunciate his birth and conception , and that was the Angel Gabriel . Who though perhaps hee did not take his name from his foreseene deputation to his function ; yet did hee never brook it better in any former acts of his ministery , then in the performance of this present service . His name imports as much as the strength of God , and at this time hee strengtheneth the man CHRIST JESUS who then was , and now is the Sonne of God : as truely God as man. Now if he who was the Sonne of God , did receive strength or comfort from an Angel ; it is no paradox or soloecisme to say , that hee learned obedience by the things which he suffered , or that these present sufferings were unknowen to him as man , untill he felt them . For no reason can be to my apprehension conceived , why hee who was the Sonne of God might not be capable of some growth in knowledge , experimentall especially , as well as in bodily quantity or strength of body . Concerning the nature and quality of those sufferings wherein hee was strengthened or comforted by an Angel , as whether they were naturall or supernaturall ; or if supernaturall , whether they were the very paines of Hell , or such as wee should have suffered without his satisfaction , cannot be inferred either from the unusuall forme of his prayers uttered with strong cries , or from his gesture in the garden . 9. Some there be who take his bloody sweat in that grievous Agony to be a symptome of infernall paines . But from what grounds either in Philosophy or Divinity , I know nor . If the paines of Hell or hellish paines ( so some distinguish ) be procured by the fire of Hell ( bee that materiall or immateriall ) bloody sweat can bee no probable effect of the one or other fire . Nor is such sweat any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstrative signe of paines more grievous than may bee inflicted by agents , or suffered by patients meerely naturall . For however in colder Countries bloody sweats bee as rare in mens bodies , as showres of blood in the aire : yet as a good Philosopher hath long agoe observed , to sweat blood is not unusuall to Italians , * yet usuall onely ( as I take it ) to men of that Climate in some peculiar diseases . The most remarkable instance which I have read of bloody sweat in a man not opprest with any disease , is of a Captaine * an Italian ( if I mistake not ) who being surprized by the subtilty of his Enemy , whom hee had trusted too farre upon a tryste of Parly , and thereby inforced either to yeeld up the Fort which he had stoutly maintained , or otherwise to be presently hanged : the consideration of this perplexity wherewith through his owne folly hee had intangled himselfe , did make such deepe impression into his generous spirits , that it squeez'd blood out of his veines . Our Saviour ( no doubt ) as man , had a more full apprehension of all the malicious disgraces and cruel indignities which his enemies could put upon him , than this Captaine had . The measure of his bodily sufferings and personall wrongs were in number farre more , and for quality farre more grievous than ever were intended to this Captaine , or to any other mortall man by their enemies . And though the death of the Crosse was in it selfe an ignominious and cruell death , yet in our Saviours particular that was most true , mortis modus morte pejor ; the manner of his apprehension , of his double arraignement , and conviction , of his usage before he was brought to the place of execution , and all the time whilst the malice of Jew and Gentile was wreaked upon him was more grieuous then the death of the Crosse it selfe without these grievous concomitants could have been . To scan these briefly , and in order . The very manner of his apprehension made some impression of sorow and indignation in him , as appeares by the character of his speech , Luk. 12.32 , &c Then Iesus said to the chife Priests and Captaines of the Temple , and the Elders which were come to him , Be yee come out , as against a thiefe , with swords and staves ? when I was dayly with you in the Temple , yee stretched forth no hand against me , but this is your houre , &c. And so no question did their binding of him in bonds by all probability and circumstances more grievous and more disgracefull , than ordinary felons , theeves , or murtherers , in those dayes were liable unto , especially before legall conviction . For Iudas who had bargained with the high Priests and Elders for making delivery of him into their hands , had forewarned them , Matt. 26.48 . Lead him away safely ; as if hee had said , Bee sure yee make him fast . Whether the Traytor thus spake out of a desire to have him put to death , or onely to secure himselfe against all quirks of Law concerning his bargaine in case JESUS ( as hee oft had done ) should escape out of their hands , I will not peremptorily determine : albeit I am not ignorant that divers of the exquisitest Interpreters , and other good writers are of opinion , that Iudas betrayed him , not so much out of malice , as out of covetousnesse : being perswaded hee was able to quit himselfe from any restraint , that they could lay upon him . In the meane time , however it fared with his Master , or with them to whom he delivered him ; hee resolved to free his gainefull bargaine from further question . And this may be the probable reason of his relentance after he saw his Master condemned to death , without all hope of reskue or reprivall . So it often falls out , that when the events fall out worse than the Projectors intended , albeit their first intentions were in themselves wicked , the consideration hereof brings them commonly to such remorse , as causeth despaire sooner than any degree of true repentance . And for Iudas to make his gaine , or to redeeme the losse which hee had suffered by the wast of ointment as hee interpreted it , powred upon his head , by the delivery of his Master , although hee did not at all intend his death ; was an odious treason , which is alwayes the proper fruit of a base and covetous minde . And both branch and fruit , the covetousnesse , and the treason might be a corrasive to our Saviour , and in part occasion his Agony . So might the malicious disposition , and ignominious proceeding of the Priests and Elders against him , be more grievous to him than the paines of death or publique disgraces which he suffered by them . The suborning of false witnesses against him were more distastfull to his righteous soule , than all the sufferings and scornfull revilings which they bestowed upon him . But amongst all the indignities which Satan , and his instruments could invent , these were the most grievous . First their begging of Barabbas his pardon , when Pilate would have dismist or reprived JESUS . This was a cruell kinde of mercy , the true effect of preposterous zeale , and Pharisaicall hypocrisie . For this custome of shewing mercy , or begging pardon for some prisoner at the great Feast of the Passeover was first instituted in the remembrance of the mercy which God had shewed unto their Fathers in delivering them out of Aegypt . And in requitall of this extraordinary favour , which the Lord God of Israel had shewed to their Fathers , they deliver him to be crucified by the Gentiles , being set up by Pilate an heathen Governour in competition for this poore favour with Barabbas , a notable rebell , thiefe , and murderer . Another indignity was the sudden execution of this most unjust sentence , not giving him such competent time as other prisoners had to dispose of himselfe , and of his estate , or to make preparation for death . For this Session was not called for him but for others who had been in custody before , yet he is cast into the bargaine as a fragment or refused remnant , as a party no more considerable than a Cutpurse taken in the maner in open Court whilest others are arraigned . Now all these indignities and many more , as the Evangelists tell us CHRIST did foresee before his Agony seized upon him . And might not the foresight or due apprehension of them , and of the lingring death which these did usher in , or both put together , more probably cause that Agony and sweat in the garden , then the apprehension of death and indignities approaching , or then the extremity of some diseases doe the like effects in other men ? 10. As for the sweating of blood in some diseases , that is never occasioned by any apprehension of the disease occurrent , but onely by the ingruence of the disease it selfe , whereof it is an effect or symptome . Or if it bee objected that our Saviour might have a deeper apprehension of his death approaching , than any other man had of diseases before they did actually seize upon him . Yet is there no reason to suspect , that he had not the same apprehension long before he entred into the garden , or that this apprehension whether of death or indignities , should not bee improved by sensible experiments of the violences after done unto him in the high Priests hall , by the Roman Souldiers , or by his scourging at Pilates command which was more cruell than others condemned to die the death of the Crosse did suffer ; because Pilate hoped that the sight of his gory stripes might quench the malitious heat of the Jews , and acquit him from further condemnation . Yet in all his ensuing sufferings we doe not reade or finde that hee had any symptomes of that anguish which came upon him in the garden : Hee did not so much as pray unto his Father for any release from the tortures and indignities , which he actually felt by sensible experience ; but rather for his enemies which had procured them . Or if his bloody sweat in the garden had been occasioned ( as in all probability it was not ) from any foresight or apprehension of his indigne usage by the Jews , and by the Roman Souldiers , whilest he was in hold or upon the Crosse ; it could not bee any symptome of hellish or infernall paines . 11. Yet that he suffered such paines upon the Crosse hath been avouched too confidently by some , and more peevishly maintained by others . One especiall ground pretended for this ill sounding doctrine is , that exclamation uttered by him a little before his death ; My God , my God , why hast thou forsaken me ? The collections which many learned writers of the Romish Church have drawen from Calvins Comments upon these words , are too plentifull to be here inserted ; and the imputations which they lay upon him and his followers unanswerable , if he meant or spake as they expresse his meaning , to wit , that these words should argue a sensible experience of Hell paines , or the worst symptomes of such paines , as either despaire , distraction of minde , or discontent . I should be very sory to reade them in Calvin , or in any other writer of the reformed Churches , very unwilling distinctly to call to memory some passages in late English Writers which to my remembrance incline too much this way . All I can say in Calvins defense , if hee peremptorily affirme , that our Saviour did suffer the paines of Hell upon the Crosse , is this . If it be an heresie ( as the Romish Church doth make it , and I cannot gainesay them , if it bee stifly maintained : ) the heresie was broached by a great and learned Romish * Cardinall before Calvin wrote . And when the Pope , who is the pretended Judge of all heresies , shall condemne his books for hereticall , or his opinion in this particular for an heresie ; I shall be ready to perswade the Church of England ( as farre as I am able ) to doe the like . The true importance of our Saviours exclamation or proclamation rather upon the Crosse ( for hee uttered it , voce magna , with a proclamatory voice , ) will come to bee scanned in the next Treatise . But if Satan either by his owne strength , or by speciall permission from God the Father , did tempt our Saviour upon the Crosse , whether immediatly or mediatly by the malicious stratagems of the Jews , and by the prophanesse of the Roman Souldiers so farre as to proclaime his owne despaire or diffidence of Gods favour towards him , or to the least degree of impatience or discontent ; it would bee hard to make any construction of our Saviours prediction , Ioh. 14.30 . The Prince of this world commeth , and hath nothing in me ; or as some have more fully exprest the Hebraisme , nothing against mee . As certainly he had no matter to work upon , no occasion of solace either to himselfe or to his infernall associats , as if they had moved him to the least degree of diffidence or impatience . For our Saviour questionlesse was more then certaine by a more excellent certainty , than the certainty of faith , that he should be saved from the second death ; that he should never fall away from Gods favour , nor be for a moment forsaken of him . Otherwise , he had been a lesse faithfull servant of God , lesse mindfull of speciall revelations made to him as man , then they are who beleeve their owne speciall election or predestination , onely upon application of Gods generall promises to themselves in particular . For besides the internall revelations made to him as man , he had many publique assurances , such as others besides himselfe did heare ; none of which hee did ever distrust or doubt : much lesse could hee feare lest his Father should be so farre displeased with him , as ever to forsake him . Now his pains upon the Crosse were grievous , and the indignities done unto him , to flesh and blood intolerable : yet his apprehension of celestiall joyes due unto him , was never interrupted . And out of this never interrupted apprehension , or rather view of these joyes , hee endured the Crosse , and despised the shame , as our Apostle tells us , Hebr. 12.2 . Not onely his apprehension of these , but his most circumspect observance of all opportunities to doe his Fathers will , and to see all the Scriptures concerning him fulfilled ; was neuer more conspicuously remarkable , whilest hee was upon the Crosse , than in his last conflict with death . The fulfilling of the Prophecies concerning his sufferings , requires a peculiar Treatise . For his extraordinary circumspection about that very point of time wherein hee uttered these words , Eli , Eli , lamasabacthani , My God , my God , why hast thou forsaken me ? that is abundantly testified by S. Iohn who was an eare witnesse of his speeches . Now there stood by the Crosse of Iesus his mother , and his mothers sister , Mary the wife of Cleophas and Mary Magdalene : When Iesus therefore saw his mother , and the Disciple standing by whom hee loved ; hee saith unto his mother , Woman , behold thy Sonne . Then saith he to the Disciple , Behold thy mother . And from that houre that Disciple took her unto his owne home , Joh. 19.25 , 26 , 27. CHAP. XIII . The bloody Sacrifice of the Sonne of God , was all sufficient to make full satisfaction for the sinnes of the world , without his suffering of any supernaturall or unknowen paines . 1 BUt however the former pretended conclusion concerning Christs suffering the paines of Hell , or any of their symptomes , cannot bee inferred either from his bloody sweat in the garden , or from any speeches of his or any effect related by the Evangelists : yet the favourers of this conclusion rather than they would give it over endeavour to prove it by reason drawen from the finall cause of all his sufferings . The suffering of the paines of hell ( say they ) was necessarily required to the full satisfaction for all our sinnes , which all good Christians confesse hee did beare both in his Agony and upon the Crosse . But the very foundation of this assertion is very weak , and the superstructive worse : most derogatory to the infinite worth of Christs bloody Sacrifice . First , it is not required by the rules of equity , whether Divine or humane , that satisfaction for wrongs done should alwayes be made in kinde , or by way of counterpassion . It is in many cases more full and more sufficient when it is made by equivalencie , than if it were made in kinde . As in case a man in his rage should cruelly beate his neighbour , or butcher his cattell : to permit the party which suffered the wrong whether in his person or in his goods , to exercise the like rage or cruelty upon his person or live-goods , which did the wrong , could be no true satisfaction either to the law , or party wronged , but rather beastly revenge . The best satisfaction which in this case could be awarded to the party wronged , would be to give him such contentment in one kinde or other , as might in reason , though not to passion , be as beneficiall and usefull to him , as the effects of his fury and rage which did the wrong , were in just estimation hurtfull : and yet such withall , as should make the offender , as unwilling to doe the like wrong againe , as the party wronged or any in his case would be to suffer it . This is the onely true satisfaction which in the same or like case could be justly made to the Law , whose true intendment alwayes is to make all men willing to doe to others , as they desire should bee done unto them : unwilling to doe any thing to others , which they would not have done unto themselves . Our father Adam had wronged our common nature , and all of us had offended our Creator more grievously , than any man can wrong another . Now in that our God and Creator is withall the eternall rule of justice , or rather Justice it selfe ; it was requisite that satisfaction should bee made unto him in the fullest degree . For one man , for all men which had done this wrong , to make satisfaction to infinite Majestie either in whole or in part was impossible . Though all mankinde had been condemned to suffer uncessantly both in body and soule , they might by this meanes have been continually making satisfaction , but never have made it ; albeit their sufferings had been endlesse . Therefore was this great work undertaken by the Son of God made man for us . 2. Suppose then all this had been foreknown , before our Saviour was incarnate , ever since the fall of our first Parents , and the sentence denounced against them ; it would have been a more grievous sinne in our first Parents or in any of their posterity , than the sinne of the old Serpent in seducing them or us to yeeld to his suggestions , to have besought God the Father , that his onely Sonne should make satisfaction for us in the very same kind , which we should have made , but could never make , that is , by suffering the paines of Hell. That the man Christ Jesus might suffer such paines as the damned shall doe , was perhaps the desire of Satan , that which the great Enemy of mankinde did most earnestly labour to effect . And if thus he did but desire , this was the greatest actuall sinne , which either hee or his infernall associats ever had committed , or can commit . Whatsoever they might desire , all that our heavenly Father could require of his onely Sonne after hee became our surety , was to make full satisfaction for all our sinnes against his Deity , or the eternall rule of justice . But all this he knew might bee accomplished by his onely Sonne after a more excellent maner , than either by exercising his wrath due unto us , or by suffering Satan whose redemption his Sonne did no way undertake , to wreake the utmost of his malice or foehood against mankinde upon him . For my selfe amongst others , I must confesse , I could never understand the language of many professed Divines , who would perswade us that the full vialls of Gods wrath due unto our sinnes were powred upon his Sonne . Whatsoever their meaning be , which I presume is much better , than I can gather from their expressions , the maner of speech ( to say no worse ) is very improper , and to me unpleasant . For how was it possible , God the Father should bee wroth with him in whom alone he was alwayes well pleased . But wrath or anger against any one , are alwayes the effects of some displeasure precedent : and no satisfaction can be made whilest displeasure is taken , or wrath kindled against the party which seeks to make satisfaction or reconciliation . Now the infliction or permission of Hell paines to bee inflicted upon any , is the award not of Gods judgement , but of his wrath and fury . 3. If it be objected that our sinnes were infinite , though not for number yet for quality , because committed against an infinite Majestie ; and consequently that no satisfaction according to the exact rule of justice could bee made without punishment , or penalties truely infinite : the answere is as Orthodoxall , as easie or common , That the satisfaction made for us by the Sonne of God , was more truely infinite , than the sinnes of mankind were . For it was absolutely infinite . Non quia passus est infinita , sed quia qui passus est erat infinitus . The person or party who made satisfaction for us , or party which undertooke the satisfaction , was both in Majesty , and in goodnesse , as truely infinite , as the Majesty and goodnesse whom we had offended , and by whom exact satisfaction was required : both of them were both wayes absolutely infinite . J omit the weaknesse of such calculatory arguments , as this ; [ Our sinnes were absolutely infinite , because committed against an infinite Majesty , ] as too well knowen to most students , and often enough , if not too often deciphered in other of my meditations . For this being admitted , all sinnes should bee equall , because all are committed against the same infinite Majesty and goodnesse . As for the true measure of our sinnes and ill deservings , that must be taken from the measure of Gods displeasure against them : and that is but equall to the severall degrees of our disobedience to his most holy Lawes and Commandements . This then we verily beleeve , that the full height and measure of all disobedience and rebellions against God , was neither higher or greater than the obedience which his Sonne performed in our flesh , or whilest hee stood in the condition of a servant : that our heavenly Father was never so much displeased at all our disobediences , as hee was well pleased with the obedience of his onely Sonne , or with their obedience that are truely ingraffed in him , and are made partakers of his obedience in his sufferings . Both parts of this conclusion may with facility be evinced in the judgement of all men which have subscribed unto , or doe admit the principles in Divinity , whether Legall or Evangelicall . 4. It was a maxime undoubted in the time of the Law , that obedience was better than sacrifice : the corrollary or consequence of which maxime doth amount to this point , that obedience without sacrifice , was alwayes better than sacrifice without obedience . Yet such sacrifices , as were appointed by God , being offered out of the spirit of obedience , were alwayes more acceptable than obedience alone . Such sacrifices as were appointed by God himselfe , unlesse they were offered in obedience and out of conformity to his Law , were abominable . The principall part of obedience , which the Law required , was the humble confession of the parties sinnes , for whose sakes they were offered . This confession was made over the heads of the beasts which were offered : the parties offering them alwayes acknowledging either expresly by their tongues , or implicitly in heart , that they had better deserved a cruell death than the dumbe creatures , which they sacrificed had done . Briefly , Legall sacrifices were then acceptable , when their offerers put on such affections , as David maketh expression of , when he saw the people plagued for his sinnes , or at lest when the punishment of their owne sinnes came suddenly upon them through his folly . Loe , I have sinned , and I have done wickedly : but these sheepe what have they done ? * Yet even whilest the best of Gods people thus affected did offer the best kinde of Legall Sacrifices ( bullocks whilst their hornes and hoofes began to spread , ) their sacrifice and obedience did but lovingly meet , they were not mutually wedded or betrothed . But whilest the Sonne of God did offer up himselfe for us upon the Crosse , his sacrifice and obedience were more strictly united , than man and wife , than mans soule and body . For betwixt these there is oft times dissention or reluctance : so was there never betwixt Christs Divine person who was the offerer , and the humane nature which was the offering . His humane nature and will before it was sacrificed , and whilst it was sacrificed , was more obedient to his Fathers will , than our first Parents senses or affections in their integrity were unto their reasonable soules . When hee commeth into the world ( as our Apostle interprets the * Psalmist ) he saith , Sacrifice and offerings thou wouldest not , but a body hast thou prepared or fitted for mee . In burnt offerings and sacrifices for sinne thou hadst no pleasure : then said I , loe , I come ( in the volume of the book it is written of me ) to doe thy will O God. This will of God accomplished through the sacrifice of his Sonne , was that will of God , by which we are sanctified , and if sanctified , then justified ; yet not justified without satisfaction before made . Of the full meaning of this place , and of the true reconciliation of the Seventy Interpreters ( whom the Apostle followes ) with the Psalmist or the Originall , by Gods grace hereafter . Thus much is pertinent to our present purpose , that the body which the Sonne of God assumed to do that will of his Father , which could not bee accomplished by any other sacrifices ( though numberlesse and endlesse ) was a body fitted for all kindes of calamities and crosses , which are incident unto mortality : a body more capable of paine , or deeper impressions from the violent occurrences of all externalls , which are naturall ; than any other mans body was , or had been . A body as it were moulded and organized of purpose to bee animated or actuated with the spirit of obedience and all manner of patience in suffering , which can bee required in a faithfull servant . Servants ( saith S. Peter * ) bee obedient , &c. For this is thankworthy , if a man for conscience toward God endure griefe , suffering wrongfully . CHRIST JESUS who was the paterne of all obedience required in servants , not onely whilest he was to deale with malicious unreasonable men , but in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Agony , ( when his heart within him was become like melting waxe through the vehemencie of that fiery triall ) did set the fairest copie of that obedience , which S. Peter requires should bee taken out ( how rudely soever ) by every servant of God , under his owne hand . Even in this Agony when his mortall spirits did faint and languish , the spirit of obedience was much stronger in him , than the pulse of paine and sorow . It did not intermit or abate when his paines and anguish did increase . Being in Agony ( saith S. Luke ) hee prayed more earnestly , Luk. 22.44 . These words I referre if not to the third , yet certainely to the second paroxysme of his Agony ; one or more of which fits did wring blood from his sacred body , being otherwise full of health . But most probable it is from S. Lukes relation . Chap. 22. ver . 44. that hee sweat blood both in the first and second fit , and that in all the three hee delivered his supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kneeling , or falling upon the ground . The forme of his prayer and maner of deportment in it , ( as was said before ) exhibite a true document or demonstrative argument , that besides his Divine will , hee had a will truely humane , a reasonable will in that hee did desire or deprecate the removall or asswagement of his present sufferings , with greater fervency of spirit and devotion , than any sonnes of Adam could deprecate the paines of Hell , if they should be beset with them , or feele their approach . And yet withall , hee wholly submits his humane body , soule , and will unto his heavenly Fathers will , who by his consent had free power to dispose of them in life and death , as hee pleased . Out of this fervent spirit of obedience consecrated unto Gods service by his most devout prayers , he was delivered from the paines and terrors , which he both feared and felt in the garden . 5. As for his sacrifice upon the Crosse , albeit we subduct the worth of it in it selfe considered ( which infinitely exceeds the worth of all other sacrifices ; ) it was most properly , and most really the sacrifice of a broken heart , or contrite spirit . For after his naturall strength was spent , and his bodily spirits diffused with his blood ; hee lastly offers up his immortall spirit , his very soule unto his Father . Father into thy hands I commend my spirit : and having said thus he gave up the ghost , Luk. 23.46 . The spirit of obedience did not expire with bodily spirits , it did accompany his soule into Paradise : it was not put off with the forme of a servant , but cloathed upon with glory and immortality . Shall wee yet doubt , whether the sacrifice upon the Crosse being offered out of such unexpressible obedience were fully sufficient to make abundant satisfaction for all our disobediences ; albeit wee should subduct his obedience and patience in that grievous Agony in the garden ? 6. If any man bee disposed to move further doubt about this point ; the Apostles authority , or rather his reason will put the point out of question , Heb. 9.11 , 12 , 13 , 14. But Christ being come an high Priest of good things to come , by a greater and more perfect Tabernacle , not made with hands , that is to say , not of this building : Neither by the blood of goats and calues ; but by his owne blood hee entred in once into the holy place , having obtained eternall redemption for us . For if the blood of bulls and goats , and the ashes of an heifer sprinkling the uncleane , sanctifieth to the purifying of the flesh ; how much more shall the blood of Christ , who through the eternall spirit , offered himselfe without spot to God , purge your consciences from dead works , to serve the living God ? The forme and maner of his dispute in this passage , as in most others throughout this Epistle , is allegoricall : but allegories in true Theologie alwayes include arguments of proportion , and are as firme as any Geometricall or Mathematicall demonstration . The termes of proportion in this argument are especially foure . First , sinnes meerely ceremoniall , that is such errors and escapes , as are evill because forbidden , not evill in themselves . The second , the remedy appointed for such sinnes , and that was the blood of bulls and goats , &c. The third , sinnes properly so called , that is , all offences or trespasses against the Law of nature , or against the Law of God. Things not evill onely because forbidden , but rather forbidden because evill in their owne nature . The fourth terme is , the antidote or preservative against such sinnes , as in their nature poison our soules : and this soveraigne preservative is onely the blood of Christ . The Apostle takes it for granted , that the sacrifice of bulls and goats were sufficient to make satisfaction for sinnes merely ceremoniall ; and the blood available so farre to sanctifie the parties offending against the Law of Ceremonies , as that they might be admitted into the Congregation , or stand recti in curia , after the sacrifice was once offered . Of this purification concerning the flesh by the blood of such sacrifices , that which the Romanists say of the Sacraments of the new Testament , might bee more probably said ; Conferebant gratiam ex opere operato . The ceremoniall sinne was taken away by a ceremoniall offering . From this knowen maxime concerning the law of Ceremonies , or Legall sacrifices S. Paul takes his rise unto the high mysterie of the Gospel , to wit , that the offering which the Sonne of God did make upon the Crosse , was more sufficient , as well for making full satisfaction unto God for all sinnes committed against his Law , as for purifying the conscience of offenders from dead works ; more effectuall to make men partakers of the true celestiall Sanctuary , than the blood of beasts was for making them legally cleane . Purification from sinne or sanctification alwayes presupposed full satisfaction for the sinnes committed . To cleanse men from sins meerely ceremoniall , or to sanctifie them according to the flesh the bloody sacrifice of bruit beasts was sufficient , although they suffered no other paines than naturall , albeit they felt no force , or assault of any agents , but meerely naturall , much more is the blood of Christ of force sufficient not onely to make a full atonement for us , but to cleanse us from all sinnes , although he suffered no paines supernaturall , although he had suffered no force or impression of any agents more than naturall . All this is but a branch of our Apostles inference . For albeit sinnes committed against the Morall Law of God , doe in a maner infinitely exceed sinnes committed against the Law of Ceremonies onely : yet are not the sinnes of the one kinde so much more hainous , than the sinnes of the other , as the blood of Christ doth for vertue exceed the blood of bulls and goats . Nor is there that odds of difference betwixt sinnes Moral , and sinnes Ceremonial , which is between the Priests of the Law , and the high Priest of our soules , the Sonne of God. And yet the maine ground of our Apostles inference doth not simply consist in the superexcellency of the high Priest of our soules , or of the sacrifice which hee offered , in comparison with legall Priests and their sacrifices , but withall in the admirable union of our high Priest and his sacrifice . For admit it as possible , first , that there might haue been some matter of sacrifice , as pure and spotlesse , as the body of our Saviour ; more pure and glorious than the Angelicall substances : Secondly , that this pure and spotlesse sacrifice had been offered by a Priest for dignity equall to the Sonne of God ( as by the Holy Ghost the third Person in Trinity : ) yet his offering or service could not have been so acceptable unto God , as our Saviours offering or service was ; because the infinite worth of the Priest or Person sacrificing , could not in this case have conferred any worth or vertue truely infinite upon the sacrifice or offering made by him , though as holy and glorious as any created substance can bee ; unlesse it had been so personally united to him , that in offering it , hee had offered himselfe , as our Saviour did . This is the maine stemme or rather the root of our Apostles emphaticall inference or surplus in the forecited place . How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God , purge your conscience from dead works to serve the living God. 7. Answerable to this hypostaticall or personall union betweene our high Priest and his sacrifice , was that union between his obedience to his Father , and his mercy and compassion towards men . Obedience , mercy and sacrifice were so united in his offering , as they never had been before his owne death was the internall effect of his mercy towards us , and obedience to his Father the period of his humiliation of himselfe : Hee humbled himselfe and became obedient unto death , even unto the death of the Crosse . That we know , was a cruell and servile death ; but no part of the second death , not charged with the paines of Hell : otherwise our Apostle would have mentioned them , as the accomplishment of his obedience , or of his service ; which , without them did exceed the very abstract or paterne either of service or obedience . Quid est servitus , nisi obedientia animi fracti , & arbitrio carentis suo ? Servitude ( saith * Tully ) is nothing else but the obedience of a broken or dejected minde , utterly deprived of all power or right to dispose of it selfe , or of its actions . It is indeed dejection of minde , a broken estate , or basenesse of condition ; which make men willing to become servants unto others , or inforceth them to resigne all their right and power unto their Masters will. But it was no dejection of minde , no want of any thing in heaven or earth , but onely the abundance of mercy and compassion towards us miserable men , which moved the Sonne of God to renounce this world before he came into it , and to deprive himselfe of all that right and interest , which every other man hath over his owne body and soule , by voluntary resignation of his entire humane nature unto the sole disposing of his Father . Other servants were obedient unto their Lords upon necessity , or dejection of minde : hee voluntarily became a servant to his Father , that he might accomplish the office of a servant in the sacrifice of a broken and contrite spirit . This was the internall effect of his service and obedience , and this sacrifice thus offered was all-sufficient to make satisfaction for all the disobedience of men ; for the sinnes of ten thousand worlds of men . CHAP. XIV . That our Saviour in his Agony ( at least ) did suffer paines more than naturall , though not the paines of Hell or Hellish paines : That the suffering of such paines was not required for making satisfaction for our sinnes , but for his Conquest over Satan . 1 BUt albeit the bloody sacrifice of the Sonne of God were , as God himselfe is , all-sufficient to these purposes ; may wee hence collect that hee suffered no paines more than naturall , or of no other kinde than his Martyrs , Apostles , or Prophets have done ? God forbid . Betweene paines naturall and the paines of Hell , there is a meane ; to wit , paines altogether supernaturall in respect of the Agent , and somewayes more than naturall in respect of the Patient : and such paines out of all question the Son of God did suffer in the garden , though not upon the Crosse . Nor were these his sufferings superfluous , though no way necessary for paying the full ransome or price of mans redemption or reconciliation unto God. Most expedient they were , if not necessary to other purposes : As first , for his absolute conquest over Satan . Secondly , for his consecration to his everlasting Priesthood . Of his conflict with Satan in the garden ( a place sutable to that wherein hee had conquered our first Parents , ) Iobs second temptation was the type or shadow . His Father exposed him to the second temptation , as he had unto the first temptation in the wildernesse , and permitted Satan to exercise the utmost of his power against him : onely over his soule or life hee had no power . These were takē from him by the malice of men , and by the death of the Crosse , not by the immediate power of Satan . That the conflict in the garden was extraordinary ; that in this houre the decretorie battle betwixt the old Serpent and the womans seed was to be fought ( at least the brunt of it ; ) the letter of the Scripture is to my apprehension very plaine : As first from that speech of our Saviours after his Maundy , Ioh. 15.13 . Hereafter I will not talke much with you : for the Prince of this world commeth : with greater violence surely than at any time before had been permitted him to use . For our Saviour uttered these words immediatly after Satan had entred into Iudas : at which time his Commission to enter the lists with the holy seed of the woman was first to bee put in execution . It hath alwayes seemed to me a mystery or secret , whereof no reason can bee given in nature , how Satan gaines greater power of doing mischiefes and harmes to men by secret compact with others of their owne nature , as with Witches , or other of his owne worshippers ; than is permitted him to use by his owne immediate power or strength . Iudas , though hee was no Witch , yet was hee a worshipper of Satan , one who had made Mammon his God , for whose service he had resolved to betray his Master into the hands of his enemies . It is pregnant againe frō that saying of our Saviour immediatly upon the cessation or intermission of his Agony and bloody sweat , that Satans assaults were at this time extraordinary ; When I was dayly with you in the Temple , you stretched out no hand against mee : sed haec est hora vestra , & potestas tenebrarum , But this is your houre , and the houre appointed for the powers of darknesse to try their strength against mee . But after they could get no advantage of him by grapling with him in the garden , being not able to move him to the least signification of any impatience , or overture of discontent , as Satan had done Iob in his second temptation ; they leave him unto the malice of his mortall Enemies , being assured they should get advantage enough over their soules , and prevalently tempt them to cruelty and hatred towards this holy One , more than naturall . The houre of his terrible combat with Satan was but newly expiring , when thus he spake to the chiefe Priests and Elders . And howbeit this word houre sometimes imports more than an houre ( as wee say ) by the clock , some larger indefinite time or season : yet that in the forecited place it is to bee taken for a just houre , and no more , many circumstances of the Text perswade mee : ( this especially ) when hee saith to his Disciples , Could yee not watch with mee one houre ? As if he had said , Of all the time that I have been with you , this was the onely houre , wherein your watchfulnesse and attendance on me had been on your parts most requisite , and to me most acceptable . And the effect of his petition as S. Mark * expresseth it , was thus , that if it were possible the houre might passe from him . This was the houre wherein hee tasted the bitter cup , whose present bitternesse upon his prayer was , if not altogether taken away , yet asswaged ; and the houre it selfe , wherein hee was to tast of it , perhaps shortned . 2. This conflict with Satan , and the issue of it , our Saviour apprehended at his triumphant ingresse into Jerusalem immediatly after his future glorification was avouched by a voice from heaven three dayes before hee entred into his Agony . Now is my soule troubled , and what shall I say ? Father save mee from this houre : but for this cause came I unto this houre . Father glorifie thy Name . Then came there a voice from heaven , saying , I have both glorified it , and will glorifie it againe , &c. Now is the judgement of this world : now shall the Prince of this world be cast out . And I , if I be lift up from the earth , will draw all men unto me , Ioh. 12.27 , 28 , &c. In what sense , or how farre the world at this time was judged , exhibits plentifull matter of controverse Divinity , not immediatly emergent from the positive points of Divinity now in hand . And for this cause I must request the ingenuous Reader for the present to take a matter which before was proposed , into deeper consideration . The point is briefly this ; Our first Parents in the selfe same fact by which they became rebellious , ipso jure , committing high treason against their God and Creator , did subject themselves , and their posterity , unto the tyrannicall dominion of Satan . His vassailes and slaves all of vs were by right most soveraigne amongst the sonnes of men , by right of conquest in Duel . Now albeit the Conquerer was a Traytor and rebell against God ; although he did first commit or at least accomplish this his rebellion and treason , by withdrawing our first Parents from that allegiance and obedience which by law of nature they and wee ought perpetually to have borne unto our Maker : Yet so observant of all rules of equity and just forme of proceedings , was he who is goodnesse , equity , and justice it selfe ; that unto Satan the professed Rebell against him , and implacable Enemy towards man , he did vouchsafe the benefit of the Law of Armes or Duel . Now seeing Satan , being not Omnipotent but of power , force , and subtilty limited , had thus subdued our first Parents , whom their Creator had endowed with freedome and power sufficient to dispose of their actions for the future good of themselves , and their posterity : his gracious goodnesse would not take us out of this Rebels hands by the Omnipotent power or irresistible force of his Godhead . Man being conquered by his sometimes fellow creature , was in the wisdome of Divine equity , to bee rescued from this bondage by a Creature , by a man of the same nature and substance , subject to all the infirmities ( sinne excepted ) to which wee are subject : as taking his substance from that man whom Satan had conquered . As Satan did not appeare in his owne shape or likenesse , when hee subdued our first Parents ( for so no question they would have been more wary to have closed with him ; ) but disguised in the similitude of a Serpent , which was a creature more subtill than all the beasts of the field , yet a creature every way farre inferiour to man : So the Sonne of God did not enter this combat with Satan in the glory and strength of his Godhead , but in his Godhead as it were disguised or clothed upon with the true nature and substance of man , and of a man whom Satan upon triall before had knowen to be throughly subject to the infirmities of mortality . Otherwise hee had more wit , than to have entered the lists with him in the second conflict . 3. How much dearer this conflict with Satan cost our Saviour , than Iobs second temptation cost him ; hee onely knowes , and this knowledge hee learned by patience and obedience in suffering these paines of what kind soever they were . The ancient Greek Liturgies expresse them best by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the unknowne sufferings . Such I take it , as no man in this life besides our Saviour alone did suffer , nor shall ever any man suffer the like in the life to come , in which , the paines of Hell shall be too well knowne unto many . But that our Saviour in this life should suffer such paines is incredible : for this being granted , the powers of darknesse had prevailed more against him , than Satan did against Iob. For the actuall suffering such paines includes more then a taste , a draught of the second death , unto which no man is subject , before he die the first death : nor was it possible that our Saviour should ever taste them either dying or living , or after death . This error , it seemes , hath surprized some ( otherwaies good Divines ) through incogitancie , or want of skill in Philosophie . For by the unerring rules of true Philosophy , the nature , quality , or measure of paines must bee taken , not so much from the force or violence of the Agent , as from the condition or temper of the Patient : Actus agentium sunt in patiente rite disposito . The fire hath not the same operation upon Gold , as it hath upon Lead ; nor the same upon greene wood , which it hath on dry . Or if a man should deale his blowes with an eeven hand betweene one sound of body , and of strong bones ; and another sickly , crasie , or wounded : the paines though issuing from the equality of the blowes , would be most unequall . That which would hardly put the one to any paine at all , might drive the other into the very pangs of death . Goliath did looke as big , did speake as roughly , and every way behave himselfe as sternly against little David , as hee had against Saul , and the whole hoast of Israel : Yet his presence though in it selfe terrible , did make no such impression of terrour upon David , as it had done upon Saul , and the stoutest Champions in his hoast . And the reason , why it did not , was because David was armed with the shield of faith , and confidence in the Lord his God ; a secret Armour which was not then to be found in all the Kingdome of Israel besides . But a farre greater then Goliath , associated and seconded with a farre greater hoast , both for number and strength , than the Philistines in Davids time were able to make ; more maliciously bent against the whole race of Adam , than the Philistines at this or any other time were against the seed of Abraham , was now in field . And all of us are bound to praise our gracious God , that in that houre wee had a Sonne of David farre greater than his Father to stand betweene us and the brunt of the battell then pitched against us . For if all mankinde from the East unto the West , which have lived on earth since our Father Adams fall unto this present time , or shall continue unto all future generations , had been then mustred together , all of us would have fled more swiftly , and more confusedly from the sight or presence of this great Champion for the powers of darknesse , than the hoast of Israel did from the Champion of the Philistines , when hee bid a defiance unto them . All of us had been routed at the first encounter without any slaughter , been committed alive to perpetuall slavery and imprisonment . But did this Sonne of David obtaine victory in this Duel with the Champion for the powers of darknesse , at as easie a rate as his Father David had done over Goliath ? No : If wee stretch the similitude thus farre , wee shall dissolve the sweet harmony betweene the type and the Antitype . The conquest which the Sonne of David had over Satan and the powers of darknesse ( whether in the garden or upon the Crosse , ) was more glorious then that which David had over Goliath , or Israel over the Philistines . David was Master of the field sine sanguine & sudore multo , without blood , or much sweat . The Sonne of David did sweat much blood before hee foiled his potent Adversary . And the present question is not about the measure but about the nature and quality of the pains which the Sonne of David in this long Combat suffered , in respect of the paines which David or any other in the behalfe of Gods people had suffered . As the glory of our Saviour Christ is now much greater , than the glory of all his Saints which have been or shall be hereafter : so no doubt his sufferings did farre exceed the sufferings of all his Martyrs . But all this and much more being granted , will not inferre that he suffered either the paines of Hell or hellish paines ( poenas infernales , aut poenas inferorum : ) such paines as the power of darknesse in that houre of extraordinary temptation had cast all mankinde into , unlesse the Sonne of David had stood in the breach . Admit the old Serpent had been in that houre permitted to exert his sting with all the might and malice he could , against the promised womans seed , that is , the manhood of the Sonne of God : yet seeing ( as the Apostle saith ) the sting of death is sinne ( not imputed but inherent ) it was impossible that the stinging paines of the second death should fasten upon his body or soule , in whom there was neither seed nor relique , neither root or branch of sinne . Or againe , admit hell fire ( whether materiall or immateriall ) be of a more violent and malignant quality , than any materiall fire which we know , in what subject soever it bee seated , is ; and that the powers of darknesse with their entire and joint force had liberty to environ or begirt the Sonne of God with this fire or any other instruments of greater torture , which they are enabled or permitted to use : yet seeing there was no fuell either in his soule or body , whereon this fire could feed ; no paines could bee produced in him for nature or quality truely hellish , or such as the damned suffer . For these are supernaturall , or more than so , not only in respect of the Agents or causes which produce them , but in respect of the Subject which endures them . Satan findes alwayes some thing in them , which he armes against them ; some inherent internall corruption , which hee exasperates to greater malignity , than any externall force or violence could effect in any creature not tainted with such internall corruption , from which the promised womans seed was more free than his crucified body was from putrifaction . The Prince of darknesse and this world could finde nothing which hee could exasperate or arme against him . 4. In respect of Divine justice , or of those eternall rules of equity which the Omnipotent Creator doth most strictly observe ; it was not expedient only but necessary that the Son of God should in our flesh vanquish Satan , and vanquish him by suffering evills , even all the evills incident to our mortall nature . There was no necessity , no congruity that the Sonne of God should vanquish this great Enemy of mankinde by suffering the very paines of Hell or hellish torments . These properly taken , or when they are suffered in kind , are the proper fruits and necessary effects of Satans victory over sinners ; the finall wages of sinnes unrepented of or not actually expiated by the blood of our Redeemer . In all other tribulations , distresses , or persecutions , which are not the wages of sinne , We are , ( as our Apostle saith Rom. 8.35 , 37. ) more then Conquerers through him that loved us , if so we endure them with patience . But how more than Conquerers in these which are in themselves evill & distastfull to our nature ? Therefore more than Conquerers , because these afflictions suffered with patience , doe testifie our conformity to the Sonne of God in his most grievous sufferings : and the dissolution of the works of Satan in us , doth seale unto our soules a full Acquitance from hell paines , from which questionlesse our high Priest was free in that great Combat with Satan and his infernall powers . Otherwise , he had not been full Conquerer over hell and the second death , which is no other than the paines of Hell , or hellish torments . Nor could the sufferings of such torments bee any part of the Sonne of Gods qualification for dissolving those works of Satan , which cannot be dissolved but by the exercise of his everlasting Priesthood , which was the last end or finall cause of his sufferings or consecration by afflictions . CHAP. XV. Christs suffering of the unknowen paines , or of paines greater than ever any of his Martyrs or others in this life have suffered , requisite for his qualification , as hee was to become the high Priest of our soules . 1 THe Sonne of God was to suffer all the afflictions , which wee in this world can suffer , in a farre higher degree than we can suffer them : to bee more strongly tempted by all the meanes by which wee are tempted unto sinne , whether by feare of evill , or by hope of things good and pleasant unto nature ; that hee might ( even to our apprehension ) bee a more faithfull and mercifull high Priest in things concerning God , than ever any before him had been , or can be . But Satan , we know , tempteth no man in this life unto sinne either with the feare or sufferings of any evill or vexations , whereof our mortality can have no experience . Hee labours to withdraw no man from Gods service by giving them any taste or touch of the paines prepared for the damned in the life to come . Such as are in the deepest bonds of thraldome to him , would quickly abandon his service , if hee should tender them such a true symbole or earnest of their everlasting wages , or such a momentany taste of Hell paines , as the Spirit of God in this life exhibiteth to some of his children of their everlasting joyes . And it is questionable whether our nature whilest mortall bee capable of such paines , or whether the first touch or reall impression of them would not dissolve the link or bond betweene mans mortall body , and his immortall soule in a moment . For as flesh and blood cannot inherite the Kingdome of God , but this mortall must put on immortalitie , ere we can bee partakers of celestiall joyes : so it is probable that our corruptible bodies must bee made in another kinde incorruptible , before they can bee the proper Subjects or receptacles of Hell paines . But though no man in this life be tempted to ill , or withdrawen from the service of God , by sufferance of such paines ; yet in as much as many are oft times tempted to despaire of Gods mercies by the unknowne terrors of Hell , or representations of infernall forces : there is no question but the Sonne of God , not in his Divine wisdome onely , by which he knoweth all things , but even as man , had a more distinct view of all the forces , and terrors of Hell , more full experience of their active force and attempts , than any man in this life can have ; to the end that he might bee a faithfull Comforter of all such unto the worlds end , as shall bee affrighted or attempted with them . If wee consider then onely the attempt , assault , or active force by which Satan seeketh to withdraw us from God unto his service , not the issue or impression which his attempts makes upon us sinfull men : there was no kinde of temptation whereto the Sonne of God was not subject , whereto he did not submit himselfe for our sakes , that hee might have full experience or perfect notice as man , of all the dangers whereunto wee are obnoxious . By that which was done against the greene tree hee knoweth what will become of the drie , if it bee exposed to the like fiery triall . It was requisite that this great Captaine of Gods warfare with Satan , and of our salvation , should have a perfect view of all the forces which fight against us ; that hee might bee a faithfull Solicitor to his Almighty Father for aid , and succour unto all that are beset with them , unto all that offer up strong cries unto him , as hee in the dayes of his flesh did unto his Father , and was saved from that which hee feared . 2. The greatest comfort which any poore distressed mortall man can expect , or which our nature is capable of in oppression and distresse , must issue from this maine fountaine of our Saviours Agony and bloody sweat , of his Crosse and Passion . For whatsoever hee suffered in those two bitter dayes , he suffered , if not for this end alone , yet for this especially , that hee might bee an All-sufficient Comforter unto all such as mourne ; as having sometimes had more than a fellow feeling of all our infirmities and vexations , as one who had tasted deeper of the cup of sorow and death it selfe , then any man before him had done , or to the worlds end shall doe . It would bee a great comfort to such as have suffered shipwrack , to have an Admirall , a Dispenser of Almes unto Seafaring men , who had sometimes suffered shipwrack , or after shipwrack had been wronged by his neighbours or natives . And so , it would bee to a man eaten out of his estate by usury or vexations in Law , to have a Judge or Chancellor who had been both wayes more grievously wronged ; a just , or upright man , whose heart would melt with the fellow-feeling of his calamities . Experience of bodily paines or grievous diseases inclineth the Chirurgion or Physician to bee more compassionate to their Patients , and more tender of their well-fare than otherwise they would be . And for these reasons , ever since I tooke them into consideration , and as often as I resume the meditations of our Saviours death , I have ever wondred and still doe wonder at the peevishnesse , or rather patheticall prophanesse of some men , who scoffe at those sacred passages in our Liturgie , By thy Agony and bloody sweat , by thy Crosse and Passion , &c. Good Lord deliver us ; as if they had more alliance with spells , or formes of conjuring , than with the spirit of prayer or true devotion . Certainely they could never have fallen into such irreverent and uncharitable quarells with the Church our Mother , unlesse they had first fallen out , and that fouly with Pater noster , with the Lords prayer , the Creed , and the ten Commandements . For I dare undertake to make good that there is not either branch or fruit , blossome or leafe in that sacred garden of devotions which doth not naturally spring and draw its life and nourishment from one or other of the three former roots , to wit , from the Lords prayer , or from the Creed set prayer wise , or from the ten Commandements . And hee that is disposed to reade that most Divine part of our Liturgie with a sober minde and dutifull respect , shall finde not onely more pure devotion , but more profound Orthodoxall Divinity both for matter and forme , then can bee found in all the English Writers which have either carped or nibled at it . Not one ejaculation is there in it , which hath the least relish of that leven , wherewith their prolix extemporary devotions who distaste it , are for the most part deepely sowred . But here I had ended my Treatise of the qualification and undertakings of the Sonne of God for dissolving the works of Satan , had not a new Quaere presented it selfe to my meditations in the latter end of these disquisitions ; and the Quaere , is this : 3. Why our Saviour in his Agony , or his other sufferings upon the Crosse should not tender his petitions unto God in the same forme or tenor wherein the Psalmists or other holy men which were types or figures of him in his sufferings , had done theirs in their anguish or distresse ; or in the same forme which he once , and no oftner than once did use upon the Crosse , My God , my God , why hast thou forsaken me ? The ancient stile of prayer used by Gods servants or Ambassadors , as well in their humble supplications , as in their gratulatory hymnes , but especially in their fervent and patheticall ejaculations for deliverance from present dread or danger , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my God , and my Lord ; or my Lord , and my God. Besides the observations before made to this purpose out of c Masius , or rather out of the Liturgie of the Ancient Jews avouched by him , and of the Primitive Church ( well observed by Faber ) many passages in the Psalmes which did respectively both forepicture and foretell his Agony and sufferings upon the Crosse , are most pregnant . Of the ingratitude of his people toward him , of the indignities and cruelties done unto him by the Jews ; no Psalmist ( the Author of 22. onely excepted ) hath a more lively punctuall representation , than that which is Psal . 35. and 38.40 . David in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or paroxysme of the grievances which he suffered from such of Sauls followers as he had well deserved of , delivereth his petitions in this forme : Avenge thou my cause , my God and my Lord , Psal . 35.23 . Iudge me according to thy righteousnesse , O JEHOVAH , my Lord , Psal . 35.24 . and 38.16 . ( whether David or some other were the Author of it ) Quia ad te expecto , tu respondebis Domine , Deus mi. And againe , Psal . 40.6 . Multa fecisti tu JEHOVAH , Deus meus , &c. 4. But when the houre was come wherein all these Propheticall ejaculations of the Psalmists were to be exactly fulfilled in our Saviour Christ : and by him , hee preferres his supplications stilo novo in a forme or stile unusuall before , but familiar and usuall to him when his passion and death drew nigh , as Ioh. 12. Father , ( not Lord God ) what shall I say ? save mee from this houre , &c. And Ioh. 17. Father glorifie me , &c. Hee used the same forme in his Agony thrice , Father , if it be possible , let this cup passe from me . And in the last words , which hee uttered in the forme of a servant , hee said not , My God , my God , or my Lord God ; But Father into thy hands I commend my spirit . This variation betweene this most faithfull Servant of God and other holy men , Gods faithfull servants , in the forme of their supplications or gratulatory ejaculations conceived and uttered upon the like occasions , suggests thus much unto us ( if I mistake not ) that of all Gods servants or holy men , the man CHRIST JESUS onely was his true Sonne not by adoption as others were , and wee now are , but his Sonne by right of inheritance ; and yet being such a Sonne , was for a time as truely his Servant , as his Sonne . He who alwayes had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God the Lord : Hee whose title it was to heare his peoples prayers , and unto whom all flesh shall come , Psal 65.2 . doth now tender his prayer , not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that had been to preferre a petition unto himselfe , whereas hee was now to preferre his petition unto his Father whose Servant he now was as man , but did not thereby cease to be as truely his Sonne . Had hee been his Sonne by creation onely , or in respect of the admirable integrity and superexcellencie of his performances as man ; hee had doubtlesse tendred his petitions in the same stile or forme , which other godly men , and Gods faithfull servants before had used , though much better than they did . But however hee was the Servant of God after a more peculiar maner than any other had been ; yet he presents his supplications in such a stile as hath relation to himselfe , rather as he was a Son than as a Servant . The eternall Sonne of God was the party supplicant unto the eternall Father for his mortall servant . For hee was a servant onely according to his humane nature , and according to that onely as it was mortall , whereas he still remaineth Mediator betwixt God and man , not as man onely , much lesse as a mortall man , but according to his eternall person , and his immortall manhood . This his manhood is now dignified with the reall and actuall title of Lord. He was our Lord and Mediator before he assumed our flesh into the unity of his Person : but then Mediator according to his Divine Person , or as God onely . When he is instiled by the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God the Lord , this later title was more Propheticall than historicall , and did import as much as that he who was then Iehovah our God , at the time appointed should come to be our Lord by peculiar right of dominion purchased by his sufferings for our redemption . And for this reason I take it , his Apostle Thomas being convinced of incredulity unto the report of his resurrection , supplicates to him for pardon in the same stile or forme , as the Psalmist and other godly men had done in their distresse ; My Lord , and my God , * which is the full and punctuall expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For now hee was not onely spe , but re , become both Lord and Christ . SECTION 3. Of the harmonicall parallel betweene the predictions or types of the old Testament , and the Evangelicall relations , concerning our Saviours triumphant comming unto Ierusalem , and of his entertainment there , untill the institution of his Supper . CHAP. XVI . Of the King of Sions comming to Ierusalem , and how the maner of his comming was for circumstance of time , prefigured by the Law or rite of the Paschall Lamb ; and for other circumstances , expresly foretold by the Prophet Zachary . 1 AN Apostle hath said it , and wee must beleeve him , that our Saviour Christ was Agnus occisus ab origine mundi ; the Lamb slaine from the beginning of the world . And other Scriptures abundantly testifie , that he was to bee slaughtered in time , to the end that hee might take away the sinnes of the world . About the indefinite or illimited truth of both these propositions , there is no controversie amongst good Christians . The limitation notwithstanding of both these undoubted truths require some further disquisition ; the limitation of the later a larger Treatise : The maine Quere concerning the former is briefly this . [ From what beginning of the world our Saviour is said to be Agnus occisus , the Lamb slaine , ] as whether from the first beginning of time , or from the first day of the Creation . To stretch the beginning of the world thus farre , is more than the rules of true Theologie will warrant . For it was neither necessary or expedient , that the Sonne of God should bee slaine , or that any bloody sacrifice should have been offered , if our first Parents had preserved or retained their originall integrity . By the beginning of the world , then in our Apostles meaning , wee are , I take it , to understand the sinfull world , as it is coevall or confederate with the flesh , or the first entrance of sinne into it or rather into our nature . From the fall of our first Parents , at least from their convention before their Almighty Judge and Creator ; the Sonne of God was first destinated , and afterwards consecrated to be the Lamb of God , which was to take away the sinnes of the world . And of his death and passion , or other undertakings to this purpose , as well the sacrifice which righteous Abel offered out of the flock , as the bloody sacrifice of himselfe , being butchered by his ungracious brother Cain , were true types or shadows . So was the Paschall Lamb , which was solemnly offered every yeare , once in token , afterwards in memory of the Israelites miraculous delivery out of Aegypt . The first institution , and observance of this solemnity , was given as a pledge or assurance unto Gods chosen people , that the destroyer should not hurt one of them , when he smote all the first borne of Aegypt , both of man and beast . The same solemnity was afterwards continued in memory of that mighty deliverance , which Israel had from Pharaoh and his hoast . Howbeit even this miraculous deliverance was but a shadow or typicall assurance of that great deliverance which the Sonne of God in our flesh , and all Gods people , in him and by him , had from the powers of Hell and darknesse , in that great Passeover , wherein this true Lamb of God predestinated to this purpose from the beginning of this world , was actually consecrated and solemnly upon his consecration , offered . 2. A question there is , but soberly handled by some good sacred Antiquaries ; whether the Law of the Paschall Lamb delivered by Moses , were to bee solemnized according to all the rites and circumstances , which were enjoyned , and punctually to bee observed at the time of Israels departure out of Aegypt . One branch of this Law it was , that every houshold which was capable of eating it , should take it from the flock foure dayes before the offering of it . This separation was his consecration , and this rite or ceremony , as some good Writers tell us , was observed throughout the generations , if not in the Lambs offered by every private family , yet in the Lamb designed or chosen for the publique sacrifice in that great Festivall , which was brought into the City foure dayes before the offering of it , with great pomp and solemnity . But bee it that the solemnity of bringing the Lamb foure dayes before the Passeover , was to bee observed onely in Aegypt : this will no way impaire the sweet harmony betweene the Legall type and the Evangelicall mystery ; but rather give it a better lustre : For that Passeover which was celebrated in Aegypt was the most illustrious peculiar type of this great Passeover , wherein the Sonne of God was sacrificed for the sinnes of the world . Other succeeding legall Passeovers were but remembrances of that great deliverance whereof the first Passeover in Aegypt was the pledge , or pre-assurance . And we in like sort were once for all delivered from the powers of Hell and darknesse , by the visible blood of the new Covenant ; of which deliverance , wee are more strictly enjoyned to continue a memoriall , untill our Mediator and Redeemer come to judgement . Now to declare unto the world , that JESUS the Sonne of God and of David , was the Lamb of God ordained from the beginning of the world to effect this mighty deliverance , and to fulfill the mysteries forepictured by the Passeover in Aegypt ; He came unto Jerusalem ( the place appointed for this and other grand Festivalls ) foure dayes before the Passeover wherein hee was sacrificed , and was brought in with greater pompe and solemnity , than any Paschall Lamb , than any Prince of Judah at any time before had been . His attendants were more , and their respects and salutations tendered in more submissive manner , and the titles given to him much loftier than either David his father or Solomon in all his royalty had been accustomed unto . The history of his comming is very remarkable of it selfe , and the circumstances as they are variously related ( yet without clashing or contradiction , ) by all the foure Evangelists , most considerable . 3. For the circumstance of time , which was foure dayes before the Passeover , that is determinately and punctually set downe by two Evangelists , and may be evidently inferred out of all foure . The speciall occasions of a great concourse of people out of severall Nations or Provinces , which at this last Passeover did expect his comming , or went out of Jerusalem to meet him or wait upon him , after another guise , than at any the three former Passeovers since his Baptisme had been seene ; are most fully exprest by S. Iohn Chap. 11. ver . 45. Then many of the Iews which came to Mary , and had seene the things which Iesus did , beleeved on him . But some of them went their wayes to the Pharisees and told them what things Iesus had done . John 12.9 , 17 , 18. Much people of the Iews knew therefore that he was there ; and they came , not for Iesus sake onely , but that they might see Lazarus also , whom hee had raised from the dead . The people therefore that was with him , when hee called Lazarus out of his grave , and raised him from the dead , bare record . For this cause also the people met him , for that they had heard , that he had done this miracle , &c. The originall occasion of this great concourse , as appeares in these passages , was the irrefragable testimony of his raising Lazarus from the grave , wherein he had laid foure dayes . The speciall occasions which moved the whole multitude of his Disciples ( that is such as for the present did beleeve in him ) to entertaine , and did occasion others to entertaine him with those extraordinary acclamations , or other expressions of joy & exultation , ( recorded by all the Evangelists ) are most punctually expressed by S. Luke , Chap. 19. ver . 37 , 38. And when hee was come nigh , even now at the descent of the Mount of Olives , the whole multitude of the Disciples began to rejoyce , and praise God with a loud voice , for all the mighty works that they had seene , saying , Blessed be the King that commeth in the Name of the Lord , peace in heaven , and glory in the Highest . These acclamations of his followers and Disciples were so loud , and their exultation ( in such sinister construction , as Michal made of Davids dancing before the Ark ) so lavish , that they exasperated the Pharisees ( who were but a small part of the multitude , who did attend or observe his approch , ) unto more uncivill behaviour towards this their King , than Michal did use towards David her Lord and husband . Luke 19.39 . And some of the Pharisees from among the multitude said unto him , Master , rebuke thy Disciples : As if they had said , Thy Disciples play the fooles : and unlesse thou inhibit their folly , they will make thee a laughing stock to wise men . But his reply unto them for this their advise , though for termes and language , more milde and gentle ; yet for the matter or mystery implied , was more sharpe than Davids was to Michal : Verse 40. He answered , and said unto them , I tell you , that if these should hold their peace , the stones would immediatly cry out . For this was the time wherein Jerusalem , and the daughter of Sion had been commanded some hundreds of yeares before , to rejoyce after an unusuall maner . And the just occasions of this extraordinary point of time above all others , did require such a solemne and publike testification , that if men , women , and children had been silent , the very stones in the street , the edifices and pavements in Jerusalem and Sion , must have supplied their defect . For these were appurtenances of the Citie , which had been peremptorily injoyned to shout for joy whensoever their promised and long expected King should come unto her . As the occasions of this extraordinary concourse of people , and of their unusuall exultation , are most fully exprest by S. Iohn and S. Luke : so the finall cause of both , or sweet disposition of Divine providence in this whole businesse , is most punctually exprest by S. Matthew , Chap. 21. ver . 4 , 5. All this was done , that it might be fulfilled which was spoken by the Prophet saying ; Tell yee the Daughter of Sion , Behold , thy King commeth unto thee meeke , and sitting upon an Asse , and a Colt the foale of an Asse . The Prophet , or one of the Prophets at least , which did foretell all that now hapned , was Zachariah , Chap. 9.9 . whose words are more full than the Evangelists . Rejoyce greatly , O daughter of Sion , shout O daughter of Ierusalem : Behold thy King commeth unto thee : he is just , and having salvation * lowly and riding upon an Asse , and upon a Colt the foale of an Asse : So our ordinary English Translations render the place , word for word : but whether this Translation or others , Greek or Latin doe fully and punctually expresse the Prophets meaning , is in the next place to be discussed . CHAP. XVII . A Comment or Paraphrase upon the first eight verses of the ninth of Zachary : And of the connexion betwixt them and the ninth verse , in which the manner of our Saviours comming to Ierusalem was most expresly foretold . 1 THis testimony of the Prophet Zachary , ( as was observed before * ) is meerely propheticall , that is , was literally meant of the Messias alone , never verified , much lesse fulfilled of any King or Prophet : it was a mystery without a type . Other passages in this ninth Chap. such especially as come after this ninth ver . may admit a mysticall or allegoricall sense : and I should like well of that allegorie , which Ribera and Rupertus have made upon the former verses , if they had first given us the true and literall sense . But setting aside such passages as the Evangelists or Apostles have expounded unto us , the best Comments which are extant upon this or most other Prophecies revealed or written , since the building of the second Temple by Zerubbabel , are for the most part made to our hands by unpartiall unsuspected Historians , that is , by Jews or Heathens , so wee Christians would take the paines to peruse , and diligently compare their narrations of matter of fact , with sacred Propheticall predictions . For the true and literall sense of this whole ninth Chapter of Zacharias , besides the ninth verse , an ordinarie Scholler may better informe himselfe from Arrianus , Quintus Curtius , and Iosephus , or others which write of Alexanders warres , than from Ribera , Rupertus , or all the professed Christian Commentators , which have not had the hap to consult these Heathenish or Jewish Historians . And some passages in the later part of this Chapter there bee , unto which the History of the Maccabees ( though Apochrypha for matter of faith ) may give great light for the right understanding of them . My purpose is onely to touch upon some few such passages in the first part of this Chapter , as are conducent to the point in hand , that is , to make a cleare and ocular demonstration how this Prophecie avouched by S. Matthew , and others in this ninth Chapter of Zachary , were fulfilled . 2. The burden of the word of the Lord in the Land of Hadrach , and Damascus shall bee the rest thereof : when the eyes of man , as of all the Tribes of Israel , shall bee toward the Lord. And Hamah also shall border thereby , Tyrus and Zidon though it bee very wise . And Tyrus did build her selfe a strong hold , and heaped up silver as the dust , and fine gold , as the mire of the streets . Behold the Lord will cast her out , and hee will smite her power in the Sea , and shee shall be devoured with fire , Zechariah , 9.1 , 2 , 3 , 4. Iosephus in his booke of Jewish Antiquities , briefly relating the swift successe of Alexander in his warre , relateth the events in the same order and method , which the Prophet Zachariah had foretold them in . That he first over-ran Syria & took Damascus , and afterward besieged Tyre , which held out nine moneths against those forces which had conquered the Persians , Syrians , and other Easterne parts in lesse space . As for the Writ drawen for the execution of Tyre , you see it is punctually drawen by the Prophet Zachary ; but who shall assure us that it passed the Seale , or was executed according to the tenor of his Commission . By her power in the Sea , the Prophet meant , as the Oracle in like case did , her woodden walls or multitude of ships : and these as Curtius tells us , being almost all sunck or taken , their chiefe Fort was surprized by the Macedonian Army . After her walls were scaled , the greatest part of her defendants summa tectorum obtinebant , saxa , & quod in manibus fo rs dederat ingerentes subeuntibus , did anoy the Assailants from the tops of their houses with stones , or whatsoever came first to hand . So this their last and desperate fury did blow the fire of Gods wrath which was kindled against them , from the Prophet Zacharies time . For as this Heathenish Writer addes , Alexander exceptis qui in templa confugerant , omnes interfici ignemque tectis injici jubet , commands that all should be slaine besides such as fled into the Temples , that their dwelling houses should be burnt . This great Conqueror in all this warre , though he expresly knew not his Commission , was but Gods Sheriffe : and ( though intending no such thing ) did see the execution should be according to the Prophets sentence . How much Tyrian blood was shed in this siege , as Curtius saith , may in part be hence gathered ; besides all that died in that miserable Sea-fight , or those fierce skirmages about the walls after the Macedonians had made entry both by Sea and Land ; sixe thousand of such as bare Armes were forthwith slaine , two thousand hanged on gibbets along the shoare , that Askalon , as it followeth in the Prophet , ver . 5. might see it , and feare , and the hopes of Ekronbe confounded . And as Arrianus , Iosephus , and some other tells us . Tyre being thus miserably ransackt , the other Cities of Syria or Palestina , yeelded without resistance . Onely the strength of Scituation , store of provision , the resolution and fidelity of the Governour to Darius the Persian Emperour , emboldned Gaza to hold out for a time , as stoutly , as Tyre had done . For that part which God had appointed her , and her King or Governour to act , was not feare , but sorrow . Askelon shall see it , and feare , Gaza also shall see it , and be very sorowfull , and Ekron for her expectation shall be ashamed , and the King shall perish from Gaza , and Askelon shall not be inhabited , ver . 5. 3. The greater danger the Conqueror himselfe did in the assault of Gaza incurre , the more grievous was her ransack , and the greater was the cruelty practised upon the conquered . Alexanders wounded body did exasperate his heroicall minde to imitate Achilles ( his pretended Progenitor ) as much at this time in despightfull revenge , as at other times hee had done in valour . For by Alexanders appointment Batis , as Curtius instiles him , the Governour of Gaza or Deputy King for Darius , being yet as full of life and spirit , as of bleeding wounds , was dragged by the heeles after a Chariot through the streets , as Hector had been by Achilles about the walls of Troy. Thus doth confidence in causes accursed by God , inevitably bring their undertakers to those disastrous ends , whereto the just will of the Almighty Judge had for their sinnes appointed them . All this , and much more which Curtius and Arrianus relate concerning the desolation of Gaza ( wee need not be afraid to speake it ) came to passe , that the word of the Lord spoken by Zachariah might be fulfilled . The King shall perish from Gaza , &c. ver . 5. Yet would I not have these words concerning Gaza , and her Governor , being for quantity indefinite , restrained to this particular time or accident . For that were to make this disaster the compleat object of the literall sense , of which it is at the most but a principall part . This wofull accident might , and I take it , did portend the like in successe of time , and I have ever held those Interpreters short sighted , rather than overseene , who thinke the severall passages in this Prophecie must literally referre onely to the warres of Alexander , or of the Maccabees . For multitude of like events , though different onely in time , not in proportion to Propheticall predictions , can neither argue any diversity in their former object , nor any plurality of literall senses . All in their order may be alike literally meant by the same Prophet , all alike properly signified by the same words . No man questioneth whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , or homo in Latin , have more significations then one , although in strict propriety of speech they denote or signifie as well men now living , as those that died a thousand yeares agoe . 4. Hitherto we have seene how God by Alexander begun to pull downe the pride of Tyre , and of the Philistines : not with purpose utterly to destroy them , as he did the old world , but rather by this castigation or contusion , to prepare and fit them for that mixture with the Jews their ancient Enemies , which was foretold by the Prophet Zachariah , ver . 6 , 7. And a c bastard shall dwell in Ashdod , and I will cut off the pride of the Philistines , And I will take away his blood out of his mouth , and his abominations betweene his teeth : but he that remaineth , even he shall be for our God , and he shall bee as a Governour in Iudah , and Ekron as a Iebusit . The literall truth of this last cited passage , we may see experienced after the warres of Alexander and of his Successors with the Maceabees , partly in that great place which Herod of Askelon held amongst the Jewish Nation , partly in the Philistines Proselytes , who were admitted as Communicants with the sonnes of Abraham in their Sacraments and Sacrifices , partly in the admission of the Jews as free Denizens into the Cities of Palestina , and in such quiet cohabitation of the Philistines and these moderne Jews , as had been betweene the Jebusits and their Ancestors . Every part of this observation might be concludently proved out of unpartiall Historians , Heathenish or Jewish , which wrote before our Lord and Saviour was borne . Divers parts of it are abundantly proved out of the Author of the first Book of Maccabees , Chap. 10. ver . 88 , 89. Now when King Alexander heard these things ( to wit , the victory over Azotus , and the submission of Askelon upon the ransack of it , ) he honoured Ionathan yet more , and sent him a buckle of gold , as the use is to bee given to such as are of the Kings blood : hee gave him also Accaron with the borders thereof in possession . Chap. 11. ver . 60 , 61. Then Ionathan went forth , and passed through the Cities beyond the water , and all the forces of Syria gathered themselves unto him , for to helpe him : and when he came to Askalon , they of the City met him honourably . From whence he went to Gaza , but they of Gaza shut him out : wherefore he laid siege unto it , and burned the suburbs thereof with fire and spoiled them . Chap. 13. ver . 33 , &c. Then Simon built up the strong holds in Iudea , and fenced them about with high Towres and great walls and gates and barres ; and laid up victuals therein . Moreover Simon chose men , and sent to King Demetrius , to the end hee should give the land an immunity , because all that Tryphon did , was to spoile . Vnto whom King Demetrius answered and wrote after this maner ; King Demetrius unto Simon the high Priest , and friend of Kings , as also unto the Elders and Nation of the Iews , sendeth greeting . The golden Crowne , and the scarlet Robe which yee sent unto us , wee have received , and wee are ready to make a stedfast peace with you , yea and to write unto your Officers to confirme the immunities which wee have granted . And whatsoever Covenants wee have made with you , shall stand ; and the strong holds which you have builded , shall be your owne . As for any oversight , or fault committed unto this day , wee forgive it , and the Crown tax also , which yee owe us , if there were any other tribute paid in Ierusalem , it shall no more bee paid . And looke who are meet among you to bee in our Court , let them be inrolled , and let there be peace betwixt us . Thus the yoke of the Heathen was taken away from Israel in the hundred and seventieth yeare . Then the people of Israel began to write in their Instruments and Contracts , In the first yeare of Simon the high Priest , the Governour and Leader of the Iews . In those dayes Simon camped against Gaza , and besieged it round about , he made also an Engine of warre , and set it by the City , and battered a certaine Towre and tooke it . And they that were in the Engine , leapt into the City : whereupon there was a great uprore in the City , insomuch as the people of the City rent their clothes , and climbed upon the walls with their wives and children , and cryed with a loud voice , beseeching Simon to grant them peace . And they said , Deale not with us according to our wickednesse , but according to thy mercy . So Simon was appeased towards them , and fought no more against them , but put them out of the City , and cleansed the houses wherein the Idols were : and so entred into it with songs and thanksgiving : yea hee put all uncleannesse out of it , and placed such men there as would keepe the Law , and made it stronger than it was before , and built therein a dwelling place for himselfe . They also of the Towre of Ierusalem were kept so strait , that they could neither come forth , nor goe into the Countrey , nor buy , nor sell : wherefore they were in great distresse for want of victualls , and a great number of them perished through famine . Then cried they to Simon , beseeching him to bee at one with them , which thing hee granted them , and when hee had put them out from thence , hee cleansed the Towre from pollutions . And entred into it the three and twentieth day of the second moneth , in the hundred seventieth and one yeare with thanksgiving , and branches of Palm-trees , and with Harpe and Cymbals , and with Vials and hymnes and songs ; because there was destroyed a great Enemy out of Israel . Hee ordained also that day should be kept every yeare with gladnesse . Moreover , the hill of the Temple that was by the Towre , he made stronger than it was , and there hee dwelt himselfe with his company . Hee that will compare these and many other passages in this grave Writer with the ninth of the Prophet Zachariah , will perceive there may bee good use of books not Canonicall , for the right understanding of sacred Writings most Canonicall ; and that this booke though Apocryphal , did not deserve to be left out in the new impressions or binding up of our Bibles . But to returne unto the Prophecie of Zachariah . 5. The manifest accomplishment of all the strange alterations foretold by him in this ninth Chapter , might well occasion the Jews to expect the comming of their promised King shortly after . And amongst all the signes which the times intercurrent betweene Alexanders conquest of Syria , Tyre , and Palestina , and our SAVIOURS death , did exhibit ; this to mee is most remarkable , that after so many terrible blasts of Gods wrath thus overturning every Castle and strong hold about Jerusalem , sweeping most Cities of their ancient Inhabitants , as the whirle winde doth their streets of dust ; the Temple of Jerusalem should all this while hold up her head : that Temple whose foundation , and superstructions had been accused of sedition , and rebellion , whose demolition had been solemnly vowed by such Tyrants as had power given them over the City and strong holds of Jerusalem , power to practice all kinde and maner of savage cruelties on the Citizens bodies , and to expose their carkasses to the birds of the aire . The consideration hereof doth plainly testifie such a powerfull arme and watchfull eye of the Almighty to defend his house as in the eight verse of this Chapter is literally charactered . And I will encampe about my house because of the army , because of him that passeth by , and because of him that returneth : and no oppressor shall passe through them any more , for now have I seene with mine eyes . Hee that could rightly spell the severall passages in the forementioned Authors , and the disposition of Divine providence overruling the projects of Alexander and his Successors , in all these warres according to the literall predictions of the Prophet Zachary , and put them right together , could not suspect that which Iosephus hath registred in the latter end of the eleventh Book of Jewish antiquities , concerning Alexanders reconciliation to Iaddah the high Priest of the Jews , and the extraordinary favours done unto that Nation , which not long before had mightily offended him . 6. But this prediction of Gods speciall providence in protecting his Temple against such as pretended mischiefe unto it , was literally fulfilled , not onely in the times of Alexander , but in the attempts made against it by Nicanor , Antiochus , and other of his professed enemies , though not fully to bee accomplished untill the glory of this Temple came . For the Temple built by Zerubbabel sub auspiciis of Ieshue the high Priest , did continue and flourish untill JESUS the high Priest of the Covenant , into whose body the life and spirit of it was to be transfused , did visit and cleanse it . It must be granted that Herod the great did take downe the Temple built by Zerubbabel , not with purpose to demolish it , but to make it more glorious to humane view , than Solomons Temple had been . And this friendly dissolution of it , with purpose to reedifie it , did prefigure the dissolution of Christs body and soule , and their reunition in glory and immortality . And I could willingly yeeld my assent unto Rupertus and Ribera , that the first verses of this Chapter were truely fulfilled in that victorious passage of the Gospel throughout the Cities of Syria and Palestina before mentioned : So they or their followers would grant me , that the swift victory of the Gospel , was as well occasioned , as portended by Alexanders speedy conquest of these Regions . For God did plague these neighbour Nations before the desire of all Nations came unto this Temple , that Jerusalem might take warning by them , and repent her of her sinnes . I have cut off their Nations , their Towers are desolate : I made their streets waste , that none passeth by : their Cities are destroyed ; so that there is no man , that there is none inhabitant . I said , Surely thou ( Ierusalem ) wilt feare mee , thou wilt receive instruction , so their dwelling should not bee cut off , howsoever I punished them , but they rose early , and corrupted all their doings , Zephaniah 3.6 , 7. That this Prophecy unto what other times soever it be concludently appliable , doth in speciall referre unto the calamities brought upon the Nations by Alexander the great , is apparent from Zephan . 2.4 , 5. But to returne to the literall meaning of the Prophecie now in handling : * that , as I take it , is , as if the Prophet had spoken in more words to Jerusalem thus . Thine eyes in the generations following shall behold the flourishing pride of sundry Nations , each endeavouring to overtop others in height of glory and temporall state ; each driving to keepe others under by humane policie and strength of warre . And whilst the sight of their mutuall Conquests shall possesse thy thoughts , thou wilt bee ready in the pride of thy heart to say , Jerusalem and Judah , one day shall have their turne , and in that day shall the sonnes of Iacob , the seed of Abraham and David , bee like the Monarchs of Greece or Persia , farre exalted above the Kings of other Nations : every one ( able to beare Armes ) glistring with his golden shield , and leading the Princes of the Heathen as prisoners bound in chaines , and their Nobles in fetters of iron . The beauty , and riches of their costly Temples shall deck the Chariots of my children , which their captives shall draw in triumph . But thou shouldest remember that the promised Prince of peace , of benignity , and Justice , should not bee sought amongst the tumultuous hosts of warre . Or canst thou hope , that the desire of all Nations , should bee thy Leader or Generall to destroy themselves . It is glory and honour enough for thee ; glory and honour greater than the greatest Conquerer on earth could ever compasse , that the King of kings , and Lord of lords , shall be anointed and proclaimed King upon the hill of Sion : that the inviolable decrees of everlasting peace shall bee given to all the Nations under heaven from thy Courts . And therefore whilst horses and Chariots , or other glorious preparations of warre shall present themselves to thy view , suffer them to passe as they come , and rest assured that thy King , of whose comming thou hast often beene admonished by the Prophets , is not amongst them . The maner of his comming unto thee , so thou wilt mark it , bodes farre better tidings to thee , and all the Nations besides , than can accompany the prosperous successe of warres , or any victory which is stained with blood . What King of Judah or Israel did ever levy an Army though in just defence of their Countrey and people , on so faire termes , that no poore amongst them were pinched with taxes for the supply ? What victory did they ever obtaine so good cheape , that many of their children were not inforced to sit downe with losse , many wounded , others maymed , and some alwayes slaine ? But loe , now I bring thee unusuall matter of exultation , and uncouth joy . For behold , thy King commeth unto thee ( whensoever he commeth ) attended with justice for his guide , and salvation for his traine . Hee shall execute judgement without oppression , hee shall save thee ( so thou wilt be saved ) without destroying any ; able and ready to make thy lame to goe , to give life to the dead without hazard either of life or limb to any who rests within thy territories . Such shall bee the maner of his comming , and such his presence , that the silliest wretch amongst thy children , may think himselfe more happy , than any King of Judah or Israel which was before him ; so hee will conforme himselfe to his garb or demeanor . For hee commeth unto thee poore and lowly , riding upon an Asse , and a Colt , the foole of an Asse , to weane thee from the vaine hopes of the Heathen , from which the Prophets have so often dehorted thy forefathers . Some put their trust in horses , some in chariots : but thy confidence must bee in the Lord thy God , who will alwayes bee thy King to defend thee , to protect thee , and strengthen thee , through his weaknesse . For by the weaknesse of his appearance , he will cut off the chariot from Ephraim , and the horse from Ierusalem , and the battell bow shall bee cut off , and hee shall speake peace unto the heathen : His Dominion shall bee from Sea to Sea , and from the River to the ends of the Earth , Zach. 9.10 . The mark whereat the Prophet Zachariah in this place aimes , is the very same with that which the Prophet Haggai his coaevall had set up a little before him ; Neither of them ( as I take it ) conscious of the others predictions . Yet now bee strong , O Zerubbabel , saith the Lord , and be strong O Ieshua sonne of Iosedech the high Priest , and bee strong all the people of the Land , saith the Lord , and work , ( for I am with you , saith the Lord of Hosts ) according to the word that I covenanted with you , when yee came out of Egypt , so my spirit remaineth among you : feare yee not . For thus saith the Lord of Hosts , Yet once , it is a little while , and I will shake the heavens , and the earth , and the sea , and the dry land . And I will shake all Nations , and the desire of all Nations shall come , and I will fill this house with glory , saith the Lord of Hosts . The silver is mine , and the gold is mine , saith the Lord of Hosts , The glory of this later house shall bee greater than the former , saith the Lord of Hosts . And in this place will I give peace , saith the Lord of Hosts , Haggai 2.4 , 5 , &c. And the Prophet Zachariah had touched ( before ) on the same string , Chap 2. ver . 10. Sing and rejoyce , O daughter of Sion : for loe , I come and I will dwell in the midst of thee , saith the Lord. And many Nations shall bee joyned to the Lord in that day , and shall be my people : and I will dwell in the midst of thee , and thou shalt know that the Lord of Hosts hath sent mee unto thee , &c. Every branch of these forecited Prophecies were exactly fulfilled according to their plaine literall sense in our Saviours triumphant ingresse into Jerusalem , and visitation of the second Temple , which by the bounty of Herod the great , and of many other Nations , was made ( even to secular eyes ) more * beautifull and glorious , than the Temple of Solomon was . The extraordinary contributions of severall Nations , and Princes of the Roman Empire for the beautifying of this second Temple , and Herods speciall care in the right imployment of his owne and others expences upon this glorious worke , might have taught the Jews , had they not been blinde , to expect that the desire of all Nation , their promised King , was speedily to come unto it : yet not to come in such pomp , specially of warre , as they expected , but in such humility and meeknesse of spirit , as the Prophet Zachariah in the ninth Chapter and tenth verse hath expressed . And so , it had been foretold in the building of Zerubbabels Temple . Not by might , nor by power , but by my spirit , saith the Lord of Hosts . Who art thou O great mountaine ? before Zerubbabel thou shalt become a plaine , and he shall bring forth the head stone thereof with shoutings ; crying , Grace , grace , unto it , Zach. 4.6 . 7. Some parts of the forecited Prophecy there be which were not to be fulfilled in the exquisit literall , but especially in the mysticall or spirituall sense , untill our Sauiours resurrection from the dead , or the accomplishment of his consecration to bee King , Priest , and Temple to all the Israel of God. But of these by Gods assistance in the Article of his Resurrection . That , which we are now to follow , is the fulfilling of the ninth verse of the Prophet Zachariah . CHAP. XVIII . The fulfilling of Zachariah his Prophecy , Cap. 9. ver . 9. recorded by all the Evangelists ; but most fully and most punctually by S. Matthew . 1 THere was not any sacred prediction from the first promise of the womans seed untill this time , more capable of being counterfeited by subtile pretēders to the Crowne of David , than this particular was : and yet the fulfilling of it , so we would take all circūstances related by the Evangelists into serious consideration , or scan the true Grammaticall sense of the Prophets words aright , is as concludently punctuall , as the accomplishing of any Prophecy besides ; any passage in the 53. of Isaiah , or the 22. Psalme not excepted . God by his all-seeing providence did prevent the reduction of that possibility or facility rather of imposture , whereunto this Prophecie above others was exposed , into act . For from the day of our Saviours triumphant comming into Jerusalem , neither City nor people had any just occasion of such joy or exultation as now they exprest ; scarce any quiet houre from this neglect of that great salvation , which now was profered , untill the destruction of the Citie and Temple , and the dispersion of the Jewish Nation throughout the world . Among many other circumstances related by the Evangelists , all worthy of our serious consideration , this one in my minde is most remarkable ; that the Owners of the Asse and of the Colt , or the neighbourhood then present , should suffer them to be untied and carried away before they saw the Disciples warrant so to doe , subscribed by their Masters hand . But warrant they had none save onely Parroll . And if any ask why you doe so , say , The Lord hath need of them , &c. Matt. 21.3 . and Mark 11.3 . Had not this Lord , whose authority they avouched been a greater King than his Father David ; had not his power and authority , not over their goods onely , but over their mindes and consciences , been more than Monarchicall : hee could not so plainely , and so peremptorily have fore-prophecied de futuris contingentibus , or given his Disciples full assurance that the Owner of these juments should do , as hee foretold they would doe . This was an Oracle of the same God , of the same power , and authority , which informed David , that the men of Keilah would betray him into Sauls hands , if he did commit himselfe to their trust . The men of Keilah were prevented from doing that , which the Searcher of all hearts saw they were intended or bent to doe . But these men did as the Lord foretold they should doe , when they intended no such matter . 2. If wee compare the Evangelicall relations concerning the maner of our Saviours comming to Jerusalem with the Prophets predictions , they agree so well that Zachariah in this particular may share well with Isaiah in that title of the Evangelicall Prophet . Yet in the maner of the Evangelicall Stories concerning this point , there is some variation in words , but no contradiction or contrariety in sense . Goe unto the village ( saith S. Matthew ) over against you . And straight you shall finde an Asse tied and a Colt with her : loose them and bring them unto me , Matt. 21.2 . S. Mark relateth the same story thus ; Yee shall finde a Colt tied , whereon neuer man sate , loose him and bring him , Mar. 11.2 . See Luke 19.30 . This variation of words hath raised a doubt amongst Interpreters as well of the Prophet as of the Evangelists , whether our Saviour did ride part of the way upon the Asse , and part upon the Colt , or all the way upon the Colt alone . Such as think our Saviour did ride onely upon the Colt , labour to salve the truth of the Propheticall prediction and S. Matthews relation , how it was fulfilled by a Synecdoche usuall , as they alledge , in the Hebrew Dialect . To say the King of Sion should come riding upon an Asse , and upon the foale of an Asse , is a speech as justifiable in grammaticall sense , as that Ionas should bee sleeping in the sides of the ship ( so are the words of the Prophecie ) whereas hee could not sleepe but in one side of the ship at one time . But as for Synecdoches , metonymies , or other like words of Art , grammar , or rhetorique , unlesse they bee reduced to some logicall or rational maxime , they edifie no better in Divinity , than an Allegory or mysticall interpretation , which is not grounded upon some historicall relation of matter of fact , according to the plaine literall or grammaticall sense . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the onely foundation of this Synecdoche here pretended , must bee that logicall rationall maxime [ ad veritatem indefinitae propositionis sufficit veritas untus particularis ] Unto the truth of an indefinite proposition , the truth of one particular is sufficient . Hee that can prove Socrates to be a learned man , may without impeachment affirme , that man is learned , or men are learned : for the expression of any particulars indistinctly apprehended ( or confusedly knowen ) by the plurall , is usuall not in the sacred onely , but in moderne Languges , Wee English men doe not commit any solecisme when wee say , the Noble Sidney was slaine in the Low Countries : albeit in strict propriety of speech , hee was slaine but in one of those Countries or Provinces . A man that had been present , or had a distinct Geographicall apprehension of the place where he was wounded , would have named it in the singular , as at Zutphen . So it was said , Iudges 12.7 . That Ieptha died and was buried in the Cities of Galead ; that is , as our English very well renders it , in one of the Cities of Galead , but in which one of them , that , it seemes the Author of that sacred history did not thinke worthy to bee taken into particular consideration , being a point wherein posterity without losse might bee altogether ignorant . And certainely it was ignorance of their owne Dialect , or the spirit of slumber , which occasioned some * Jewish Writers to gather from this plurall expression , that Iephtha's bones were scattered throughout all the Cities of Galead , or respectively intombed in many severall places . The Evangelists use the like speech when they say : The malefactors which were crucified with our Saviour did revile him ; whereas in such distinct apprehension as S. Luke had of this circumstance , one of the two onely did revile him , or at least continue in this wicked minde ; but the party reviling being not so distinctly known by name or by other circumstances ( as Barabbas was ) to the other Evangelists as unto S. Luke , they make their expressions in the plurall . It is a generall rule worthy of every Commentators actuall consideration , that albeit every Evangelist relate nothing but the truth , yet no one of them relates the whole truth concerning our Saviours life and actions , his death and passion : nor doe they alwayes observe the order and method of all circumstances , or occurrences , as will appeare hereafter . The maner of our Saviours comming to Jerusalem , might bee , and no doubt was more distinctly represented to the Disciples senses , than it had been to the Prophet Zachariahs spirit . For lumen propheticum erat aliqualiter aenigmaticum ; the light of prophecy was not alwayes distinctly evident , but indefinitely . And this might bee the reason why the Prophet foretells that our Saviour should come riding both upon the Asse , and the Colt , when as * three Evangelists mention onely the Colt. And albeit S. Matthew mention both , yet it may bee replied , that hee historically in that passage avoucheth nothing of his owne observation , but onely relateth the Prophets words which hee saw now fulfilled , although our Saviour had rid onely upon the Asse , or upon the Colt. 3. But however the Prophets words in themselves considered , or compared onely with the historicall narrations of their fulfilling as they are extant by S. Mark , S. Luke , and S. Iohn , may admit the presumed Synecdoche , or plurall expression in steed of the singular : ye● to my understanding or observation , none of these three Evangelists affirmative for Christs riding upon the Colt or foale of the Asse , is so exclusive , as S. Matthews relation of the same story is inclusive . Nor is S. Ieroms , Maldonat's , or others inference from the expression of these three Evangelists so concludent , that hee rode upon the Colt alone , as the inference which may bee drawen from S. Matthews relation that he rode upon both . Yee shall finde an Asse tied , and a Colt with her : loose them and bring them unto me : And if any man shall say ought unto you , yee shall say , The Lord hath need of them , and straightway hee will send them . Hee further addes , All this was done that is might bee fulfilled which was spoken by the Prophet , saying , Tell yee the daughter , &c. All the other three Evangelists affirmatives wil not inferre this negative , that our Saviour did not ride upon the Asse at all . The historicall , literall , or legall tenour of our Saviours Commission directed or given to his two Disciples , whom hee authorized to take them , imply that hee had instant use of both , though more speciall , or permanent use of the Colt or foale . And the execution of this Commission necessarily inferres as much ; And the Disciples went , and did as Iesus had commanded them . And brought the Asse and the Colt , and put on them their clothes , and they set him thereon : or as the Originall hath it , upon them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matt. 21.6 , 7. His dismission of the Damme upon some short triall , and longer use of the young one ( as sundry of the Ancient with good Moderne Interpreters observe ) did admirably prefigure the instant rejection of the Jews , and the speedy admission of the Gentiles here promised . The Gentile though never accustomed to the yoke of Mosaicall Lawes , by whose rites the anointing and consecration , the comming of this great King was foreshadowed ; did beyond expectation willingly submit himselfe unto the Gospel or Kingdome of heaven here on earth , as the yong Colt which never had been backt before this time , did gently beare our Saviour , notwithstanding all the noise and cry which had been made by the promiscuous multitude . When as the Jew resembled or typified by the old Asse , which had been used to the yoke and saddle , became ( as it is probable , shee did ) resty and skittish ready to kick , and spurn , and endeavouring to throw her Rider . And in type or prognostick of this mysticall truth , it is not improbable , that our Saviour relinquisht the Asse after hee had assayed her , and tooke her Colt , and rode on him into Jerusalem , though no man had sat upon him before . 4. However , the fulfilling of the later part of this Prophecy , whether it was fulfilled by Synecdoche , or in the plaine literall , and legall construction of the Prophets words ; was most cleare and evident unto the Apostles and Disciples senses . But whether the former part of this Prophecie concerning the titles of this King was so clearely fulfilled , admitteth some question which cannot be determined without further discussion of the grammaticall sense , or Propheticall importance of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best and choisest Translations vary much partly about the signification , partly about the pointing of these words . And no Interpreter which I have read ( though I have consulted many ) doth give mee any tolerable satisfaction for their Emphaticall or Propheticall importance , save one or two . I shall for this reason crave pardon with humble submission of my opinion unto the judgement of the learned , to proffer more variety of Translations and Interpretations , then I have been accustomed , unto the Readers choise . The vulgar Latin renders it thus ; Ecce Rex tuus veniet tibi justus , & salvator : ipse pauper , &c. Behold , thy King commeth , a just King , and a Saviour : hee is poore , &c. referring the Hebrew pronoune to pauper . Iunius accords in part with the vulgar , Iustus & salute praeditus : with whom our later English accords , save onely that it referres the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto justus & salvator , hee is just and having salvation : whereas Iunius altogether omits the expression of it , and the vulgar referres it to that which followeth , hee is poore , he is lowly or meek . The Translator of the Kings Bible referres it unto justus , Iustus ille & salvator , that Iust and Saviour . Arius Montanus in his Interlineary referres the same pronoune unto the first clause , Iustus , &c. But whereas others reade , Salvator ille , hee hath it , Salvatus ipse : So doth our former English , hee is just , and saved himselfe . But Cramerus the Lutheran , ut Hunnii discipulum agnoscas , chargeth that Translation which our former English followes ( as his Master Hunnius had Calvin in many others ) with Judaizing , at least for giving advantage to the captious Jew . For what argument can it be either of glory to a great King , or of joy unto Subjects , to foretell that he himselfe should bee servatus or salvatus . This expression implies danger unto himselfe more directly , then saving health unto others : it supposeth perill or hazard antecedent , but doth not necessarily argue victory for the consequent . And yet the words in the Originall are formally passive . But Cramerus with some others would out of the grammaticall rudiments which they had learned , instruct us , that Verbs of this forme or conjugation sometimes admit a signification meerely active , otherwhiles neither meerely active or passive , but reciprocall , as the Septuagint renders this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , saving himselfe . So doth our later English in the marginall note . Yet if the Originall in this place might be ( as Cramerus would have it ) reciprocall , the basis of these two contrary significations should bee the passive . And though both versions saving himselfe , and saved himselfe meet in one point ; yet it had been more handsome to have said salvatus a seipso , then servans seipsum . And so Vatablus in his annotations upon this place tells us , it may bee rendred . Vertere potes ( saith hee ) & servetur , sub : a se , pro servans se . But Masius a man more skilfull then the vulgar Grammarians , hath so farre impeacht these grammaticall curiosities about the peculiar force or value of Conjugations , that it is not safe to put a matter of so great a consequence , as the fulfilling of a Prophecie concerning Christ , upon their verdict . And however many other Verbs in this forme , to wit , in Niphal bee rather equivalent to actives , then truely actives , neuterpassives , or reciprocals : yet their use though it were more frequent then it is , cannot prescribe against the proper and naturall signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , which for ought I finde is alwayes a meere passive . Wherefore to wave these grammaticall curiosities , this observation ( I take it ) is more reall , and of better use . That as vulgar Philosophers usually ascribe the variety of effects unto the agents or efficients , which ariseth wholly from the matter or Patient . So Grammarians often labour to salve the regular use , or importance of words from the diversity of formes or conjugations in their derivatives , or multiplicity of significations in the primitive , when as all the variation proceeds wholly from the nature of the subjects unto which one and the same word in one and the same forme or signification is applied . As for instance , when Melchisedeck saith , Benedictus sit Deus Abrahami , & Benedictus sit Abraham a Deo , &c. Blessed bee the God of Abraham , and blessed be Abraham of the most high God : the formall signification of the Latin [ benedictus ] and the English [ blessed ] is one and the same : but the use , or importance much differ , whilest applied unto God and unto Abraham . For Abraham or man to bee blessed of God , or to have good words bestowed upon him by divine goodnesse , alwayes importeth some reall donative whereby hee becommeth more happy then hee was before . For in God benedicere is benefacere , his good word or blessing is alwayes operative of some reall good to the party whom hee blesseth . But for God to bee blessed by man , or which is all one , for man to blesse God , can import no more then a testification of his love and loyalty towards his Creator , that hee no way envieth , but heartily congratulateth his eternall happinesse , and could wish if it were possible , that it might be greater , or that hee could expresse his loyalty and thankfulnesse better unto him , who is worthy of all praise , honour , glory , and blessednesse , &c. 5. In like case admitting the proper and formall signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee alwayes one and the same , * and punctually rendred by Arias Montanus [ salvatus ; ] yet the importance of it , whilest our Sauiour is the Subject and wee the Agents , will much differ from the importance of it , whilest wee are the Subjects or passives , and he the Agent or Donor . Salvatus applied unto us , alway implies some reall salvation of soule or body or of both , and is as much in English as to be saved or redeemed from death and danger . The same word againe applied to the King of Sion by his Subjects , or by us sinfull men unto our Saviour and Redeemer , can imply no more then our congratulation of his dignity , or an acknowledging of his power to save , or our hearty prayers that hee would bestow his saving health upon us . If Arias Montanus or other Translators of the Hebrew had been tied to have used no other then Ciceronian or Terentian phrases , it would perhaps have been a solecisme , to have put the Latin salvatus for salutatus . But the Latin Translators oft times use a phrase or dialect more ancient by much then Cicero or Terence , whose language though ( unto such as peruse few other Writers then Tully or Terence , or others a little before or after them ) it may seeme harsh ; yet is it more expressive of the Hebrew ( the ancientest of Languages ) then the moderne Latin , as salvatus in this place is more significant , and holdeth better analogy with the propriety of the Latin Tongue , then if he had said salutatus . Hee whosoever he bee , to whom we say , sis salvus , or jubeo te salvere , may according to the fundamentall rules of Grammar Latin , though not according to the custome of Criticks or Refiners of that Language , be more properly said to be salvatus then salutatus . And I make no question , but Montanus and others did use it in this sense , as the most punctuall expression of the Originall , unlesse they had said salvandus . However , hee is properly said to bee salvatus or salutatus , who is either really saved from danger or unto whom wee wish all health and safety . The passive juratus is in its formall signification one and the same , whilest it denotes the party , or person , or matter by which wee sweare or protest , or the parties which make oath , not onely according to the Hebraismes , or Ellenismes used by most Translators , but in the elegancie of the Latin or Roman refined dialect . So an elegant * Poet expresseth Amphiaraus his scrupulosity , or rather observance of decorum , in not swearing by Apollo , but old Chaos in that region of darkenesse ; Testor inane Chaos : quid enim hic jurandus Apollo ? If hee had sworne by Apollo , Apollo had been juratus , yet not juratus in that sense as a Jury with us are said jurati , that is sworne men , or men which take an oath being administred unto them : for it must consist of swearing men , or of swearers : a new title given by some Roman regular Catholiques , ( as they call themselves ) unto such Seculars of their owne Profession , as will take the oath of Allegiance , or acknowledge it to be administred unto them by lawfull Authoritie . And yet I take it , hee that takes a voluntary oath may be truely said to bee juratus , not onely to sweare , but to bee sworne , and that not in vulgar or legall English onely , but in pure refined Latin , as in that of Prudentius ; Tentavit Geticos nuper delere Tyrannos , Italiam patrio veniens juratus ab Istro . According to the custome of refined Latin it would perhaps bee a solecisme to say a man that dies of poison were venenatus , albeit venenatus be a proper Latin word , not obsolete , whilest it denotes arrowes or bullets , but in our English wee speake as properly when we say a man was poisoned , as when wee say a poisoned bullet , a poisoned shaft . And so no question according to the true intent of the Prophet Zachariah our Saviour was as properly said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saved , or saluificated , whilest the multitude cried Hosanna , or wished all health unto him ; as wee are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or saved by him . And if Montanus had as fully exprest this whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvatus , little could have been added to it by way of Comment . 6. But to take the full importance of the whole phrase , or matter signified according to the sublimitie of the Propheticall dialect or expression ; that , I take it is thus . However the promised King of Sion was to come unto her so lowly in person , so poorely attired , so meanely furnished of strength or visible pompe , as might cause her Inhabitants rather to deride , then respect him : yet even in this plight or garb , hee should bee entertained with generall applause , with louder acclamations , then had been used at the Coronation of David or of his Successors . The ancient forme of such solemne acclamations had been : Vivat Rex , &c. Let the King live : but to our Saviour the multitude cry , Hosanna , Hosanna to the Sonne of David . And this peculiar kinde of salutation or acclamation , is punctually foretold by the Prophet , and grammatically exprest by the Hebrew . For Hosanna , whether wee take it as precatory or congratulatory , is an active which doth as exactly fit the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ego saluto te , doth tu es salutatus a me , I salute you , and you are saluted of me . If Arias Montanus had said salvatus ille for salvatus ipse , the Translation had been a more full expression of the Majestick originall phrase . The full expression or Propheticall importance of the whole phrase ( if I mistake not the emphasis of the Hebrew pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially when it comes in the * reare or after the Substantive to which it referres ) will amount to this height and higher , Ecce Rex tuus venit , Rex ille justus , &c. Et pro justis celebrandus . And I know not whether Castellio his version of this place doe not imply as much , Ecce Rex tuus venit , qui est justus & victoriosus . It had been an ancient tradition or common prenotion amongst this people before the Prophet Zachariah was borne , that their King or Christ should bee the Sonne of David , and Davids Lord ; A Priest after the order of Melchisedeck , who was King of Salem by office , and by title King of righteousnesse , or the righteous King. Now the Prophet forewarnes this people , that the glorious King , whom Melchisedeck did by office and title foreshadow ; should come to Sion and Jerusalem , not attended with horses and chariots , but as became the righteous and pacificall King ( for so much his other title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports ) riding on an Asse , and the foale of an Asse , and have both his titles proclaimed though not by expresse words , yet by hieroglyphick or sacred heraldry . His lowlinesse , which is the onely ground of pacificall disposition , was lively represented by the maner of his approach , riding upon the foale of an Asse , which in an instant had learned gentle conditions from his lowlinesse and peaceable temper , who first did sit upon him . His righteousnesse was really proclaimed by the congratulations , and presents of the people ; Much people ( saith S. Iohn ) that were come to the Feast , when they heard that Iesus was comming to Ierusalem , tooke branches of Palme trees , and went forth to meet him , ( as yet not hearing whether hee came on foot , or horsebacke ) and cried Hosanna , blessed is the King of Israel , that commeth in the Name of the Lord , Iohn 12.12 , &c. And S. Mark telleth us ; Many spread their garments in the way : and others cut downe branches of the trees , And strawed them in the way . And they that went before , and they that followed , cried saying , Hosanna , blessed is he that commeth in the Name of the Lord. Blessed bee the Kingdome of our Father David , that commeth in the Name of the Lord , Hosanna , in the Highest , Mark 11.8 , 9 , 10. Matt. 21.8 , 9. Now the Palme tree was as well in prophane , as in sacred Heraldry , as true an Embleme or hieroglyphick of righteousnesse or Justice , as the sword is of Authority , and power . Hence saith the Psalmist , Iustus ut palma florebit , the just shall flourish like a Palme tree . Why rather like this tree , then any other ? then like the Oake or Cedar ? Pierius ( to my remembrance ) giveth us the ground , or reason of this sacred allusion : and it is this ; For that the Palme tree the more it is wronged , or prest downe , the lesse it is diverted from its naturall course , but groweth higher , and spreadeth the more . And was for this reason , a fit Embleme of this righteous and victorious King , whose incomparable exaltation did grow from his unparalleld humiliation and depression . CHAP. XIX . Of the meaning or importance of [ Hosanna to the Sonne of David . ] 1 THe diversity of Interpretations of many principall passages in Scripture , is for the most part as great , as the multiplicity or variety of importances , or significations of some one single word , in some large sentences and passages . The best is , that this word Hosanna , hath but two importances , which can breed any matter of difference , betweene Interpreters of Scripture , or any variety of Interpretations . Yet discord betweene Interpreters usually arise , without any difference , onely from variety of significations in words more then compatible ; yea most consonant betweene themselves ; As some there be , who would have this word Hosanna , to be meerely precatory or optative : as much as , The Lord send help or salvation ; Others would have it to be meerely ( or especially ) congratulatory : Whereas both opinions agree very well , though their severall Authors , or Abetters have censured each other . That Hosanna in the intention of the Multitude , which carryed or spread branches of Palmes or Olives in the way , should ( at least in the direct sense ) be meerely congratulatory , is probably alledged from the whole phrase , or structure of speech : for they did not cry , as the blind man in the way did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O Son of David , have mercy upō me or save me : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hosanna to the Son of David in the Highest . Both clauses import matter only of cōgratulatiō . Caninius first , & after him Beza amongst others , have out of their Rabbinicall learning well observed , that the branches of Palmes , of Olives , or other trees which this people used in their solemne Feast of Tabernacles , or the like , in which they used the comprecations of the 118. Psalme , came by custome and concurrence of time to bee called Hosanna ; by such a maner or trope of speech , as the English and French doe call the buds or flowers of Hawthorne , May. According to this importance , or signification of the word [ Hosanna , ] the meaning of the multitude or Disciples was , that they did beare these boughes , and use these congratulations in honour of the Sonne of David , now comming unto them in triumph . 2. Some goe a great way further , and would perswade us that the people , or multitude being sory that they had so sleighted our Saviours presence , or invitations in the last feast of Tabernacles ( Iohn 7. ) to which this solemnity of carying branches was ( at the least ) originally proper , did seeke to redeeme their former neglect , and regaine the opportunity of tendring their allegiance unto him , not as hee was the Sonne of David onely , but as the God of their Fathers , who had brought them out of Aegypt into the land of Canaan , and redeemed them from Babilonish captivity , to honour him with solemne feasts , and other services in Jerusalem . But that the multitude , ( either all , or most , or any ) should have a more distinct explicite apprehension of his Deity , or of the great mystery of salvation which hee was now to accomplish , then his Disciples and Followers had , is very improbable . That his very Disciples ( though Actors in this businesse ) had no such distinct apprehension of the great mystery imported by this solemnity , is unquestionable . For S. Iohn , upon a distinct review of all the circumstances of this Solemnitie , whether congratulatory , or precatory or both , tells us These things understood not his Disciples at the first , but when Iesus was glorified , then remembred they that these things were written of him , and that they had done these things unto him , Chap. 12.16 . 3. Amongst the things which are written of him , this was one , that he should be acknowledged and publickely proclaimed for the Sonne of David , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the often promised and long expected Messias , and Redeemer of the whole world . And all this was acknowledged and proclaimed by the multitude , as well by the forme of prayer which they used , as by their reall congratulations . First that the word Hosanna was uttered by way of prayer by the multitude , is cleare from that passage in the Psalmist , whereunto the word Hosanna with the matters of fact , which did accompany it , doe referre . For so it is agreed upon by all sides , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalme 118.25 . is a solemne and formall prayer ; Save now I beseech thee , O Lord : O Lord , I beseech thee , send now prosperitie : to wit , unto the Sonne of David , and unto his people by him . And thus farre at least , the apprehension or intention of the people , when they cried Hosanna to the Son of David , did reach . For they thought this was the day , which the Lord had made ; and did therefore rejoyce and were glad in it , as in the day of their long expected redemption from the hands of all their enemies . As they heard these things , he added , and spake a parable , because he was nigh to Jerusalem , and because they thought that the kingdome of God should immediately appeare , Luke 19.11 . This prenotion , that the kingdome of God was now to be manifested did facilitate the assent or obedience as well of the owner of the Asse , and the Colt , whereon hee rode to Jerusalem , as of the Master of the family wherein he did eate his Passeover , unto the intimation or direction of our great Lord and Master . The one story concerning their present obedience , we have Matt. 21.5 . The other more at large , Luke 22.7 . to the 14. Nor did they erre in taking this to be the day of their Redemption ; but in the confused notion of the enemies , from which they were to bee redeemed . They expected onely a deliverance from the tyranny of the Romans , and other hostile Nations , over whom they hoped the Sonne of David should exercise royall and temporall Jurisdiction . And it is no wonder , if the multitude , whether of inhabitants of Jerusalem or strangers which went out to meet him and congratulate his approach , did apprehend no more then thus , seeing the two Disciples which accompanied him toward Emaus upon the day of his resurrection , had no better a notion of the redemption promised then this , though even this notion did fleet or vanish , after they had seene him put to death : Wee trusted that it had been hee , which should have redeemed Israel , Luke 24.21 . This argues , that their former trust was for the present extinguished , till he by opening the Scriptures unto them , did revive and kindle it . 4. Againe , when they cry Hosanna to the Son of David in the Highest , not from heaven : this no way argues that their salutation should not be formally precatory : especially if Maldonats observation be without exception , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be equivalent ( according to the Hebrew dialect ) unto ab excelsis from the highest Heavens . However taking the word [ Hosanna ] as in its primary signification , forasmuch , as the Lord send help , or grant salvation ; and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the native Greek , in the highest : the naturall meaning , or literall expression of the congratulation will amount to this , that God would bee pleased to ratifie their petitions for prosperity of the Sonne of David in heaven , not doubting but that God so doing , his blessings upon him and them might bee established here on earth . For so they further expresse themselves in the Psalmists words , Blessed bee the King that commeth in the Name of the Lord : Peace in heaven , and glory in the highest , Luk. 19.38 . But though Maldonat with other judicious Commentators doe clearely evince this forme of congratulation , Hosanna , to be precatory : yet was Maldonat more to blame , then such as thinke it onely to have been congratulatory , when hee avoucheth that this solemnity of carying branches of Palms and Olives , had no speciall reference to the feast of Tabernacles : and more to blame , when hee thinketh that the feast of Tabernacles had nihil commune cum Christo , no type or figure of this solemnity , or that this solemnity did include no Emblematicall acknowledgement or testification , that CHRIST JESUS was as truely the Sonne of God , as of David : as well Davids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord , as his Sonne . CHAP. XX. At what time and upon what occasions the 118. Psalme was composed ; And at what solemne Feast especially used . 1 FOr giving such , as it may concerne , more full satisfaction in the points late handled : and for setting forth the sweet harmony , betwixt the Propheticall song and the peoples acclamations and cry at this great and last solemne Festivity : the best method I can conjecture , would bee to make diligent enquiry at what time , and upon what occasions the 118. Psalme was first written , and at what solemne Feast it was principally used . Mollerus a man of commendable paines in this particular search , and one who had read very many , telleth us that the major part of learned Interpreters whom hee had perused , are of opinion that this Psalme was composed by David himselfe , upon occasions of his victory over his enemies , and freedome from disturbance or danger from the house of Saul , upon the death of Ishbosheth . And for strengthening this conjecture , hee referreth us to the 2. of Sam. 6. And Coppen , a most Ingenuous and exact Examiner of such Commentators , as he had read , seemeth rather to encline this way , then to the contrary . The maine streame of Interpreters would carry mee with them , did not the nature of the Subject now in hand , permit a peculiar liberty of dissenting from a major part , though otherwise most learned Interpreters . And hauing conferd this 118. Psalme as well for circumstances , as for matter and for the character of speech or language with the history of the 2. of Sam. 6. as with the 18. and 68. Psalme , which , it is evident , were both written at the time and upon the occasions , which Mollerus conjectures this 118. Psalme was composed ; I finde no congruity either of matter or stile betwixt them . Many passages in the 118. Psalme there are , which literally referre unto the gates or building of the house of the Lord , not to the Ark or Tabernacle , which were onely extant in the time of David . For hee lived not to see the chiefe corner stone , whether the highest , or the lowest of the Temple laid or placed ; much lesse to see the gates , at which the righteous was to enter , set up . Besides , although this 118. Psalme was written by the same Spirit , by which David wrote ; yet the language or character of this Psalme doth argue , it was composed in a different age from that , wherein David lived and wrote the 18. and 68. Psalmes . And as farre , as my observation leades mee , in the same age and upon the same occasions , that the Psalmes of degrees ( all save one ) were first composed and first used . And those Psalmes ( it is to me cleare ) were written after this peoples returne from Babylon , and , as is most probable , after the death of Zerubbabel , when the glory of the house of David , was for a time eclipsed by the splendor of the house of Aaron . And certainely , if this Psalme had been composed by David himselfe , or any of his Successors , or other Prophet in this Nation , while the first Temple was standing , there would have been thankesgiving in speciall exprest for the house of David , as well as for the house of Aaron . But the forme of thankesgiving in the first place runnes thus ; O give thanks unto the Lord , for hee is good ; because his mercie endureth for ever . Let Israel now say , that his mercy endureth for ever . Let the house of Aaron now say , that his mercy endureth for ever . Let them now that feare the Lord say , that his mercy endureth for ever , Psal . 118.1 , 2 , 3 , 4. Nor is there any expresse mention in speciall , of the house of David , or of his Successors unto the end of this Psalme : though many passages in the same Psalme cannot according to the true literall sense bee applied to any Person or Communitie , save onely to the Sonne of David , who was also Davids Lord. The thanksgivings are uttered or delivered not in the name of any one Person or Family , but in the name and behalfe of the whole Community , as well Priest as people . And yet the same thanksgivings are punctually directed unto God the Lord : or as the multitude , not by distinct apprehension of their meaning , but by the disposition of Gods divine providence expound the Psalme , unto GOD Incarnate , the Sonne of David . 2. But as I am not prone to bee caried with a generall streame of Interpreters , against probable discoveries of a safer course : so am I unwilling to bee singular , or to venture upon narrow passages without a Pilot. And a more skilfull Pilot in this case , I could not have wished for , then Theodoret , an ancient Father of great judgement , and well deserving the stile of Theodoret the wise or discreet . Now this grave and most discreet Author in this particular argument , whereof we treate ; at what times , and upon what occasions the Psalmes were written : conducts me thus farre , that this 118. Psalme was written after Israel returned from Babylon . Though the other streame which Mollerus , and others follow , bee much broader ; yet this narrow cut , which after Theodoret I take , will appeare ( I hope ) upon due sounding deeper and safer . Theodorets judgement is thus ; Et hic etiam hymnus est ab iis qui salutem a Deo consecuti sunt , allatus . Iudaei namque post reversionem , cum omnes finitimi in unū coacti essent , atque etiā gentes alias & barbaras conflassent ; deinde cum plagis a Deo illatis , profligati essent , secundum Ioelis & Ezechielis & Micheae & Zachariae vaticinationem , hunc hymnum de gratiarum actione Deo afferunt . This is one of those hymnes which were composed by such as obtained saluation or deliverance . The Jews ( after their returne from Babylonish captivity ) when all bordering Nations with other barbarous people at their instigation were gathered against them , after they saw them plagued by God , and their malicious projects defeated according to the Prophecies of Ioel Ezechiel or of Zachariah offer up this Psalme of thanksgiving unto the Lord. 3. However S. Ierom , Mollerus , and others do for particular circumstances of the Composers , time , and occasions of this Psalme , follow another current , then Theodoret did ; yet we all meet in the maine or Ocean , whereinto this Psalme and others doe exonerate themselves . For thus Mollerus concludeth his Preface to this Psalme : There is no question but that this Psalme ( as most others of Davids ) had more speciall reference to Christ , whose Person he did represent , or typifie , and whose portraiture hee sought to set forth ; then unto David himselfe . And hence it was that as often as this Psalm was recited in the Jewish Synagogues , it was alwayes accommodated to the Messias , and reckoned amongst the solemn praiers and supplications for his comming unto them , as Hierom testifieth . Now seeing by its frequent recitall , it was so well known to the vulgar sort , hence was that gratulatory versicle , or song [ Hosanna ] taken up by them , at that time wherein Christ was entertained by the multitude , according to the state or custome of their King or expected Messias Nec dubium est , Davidem in hoc Psalmo , ut in plerisque aliis , magis ad Christum , cujus personam gerebat , quam adse respexisse , ejusque in se imaginem exprimere voluisse . Atque inde factum est , ut quoties post illud tempus hic Psalmus in Synagoga a Iudaeis logeretur , ad Messiam fuerit accommodatus , & inter eas preces , quibus adventus ejus petebatur , relatus ; ut testatur Hieronymus . Cumque ex assiduâ repetitione popule esset notissimus , hinc sumptus est versiculus in pompâ illa , in qua Christus tanquam Rex hujus populi f●iit exceptus , ut scribitur Matth. 21. Mollerus in argumento hujus Psalmi . 4 Now seeing it is confessed by all , aswell expresly by the Jews , as by matter of fact related by the Evangelists , that this 118. Psalme did contein a peculiar prophecy or testimony prophetically typicall of the promised Messias his comming to Jerusalem , to ratifie or fulfill whatsoever was foretold or portended by this Solemnity , wherein it was first used : no time , or season can with greater probabilitie be allotted , no occasion more fitly pretended for the first composing of it , then the extraordinary joy of the whole Communitie of the people of Juda and Israel , aswell Priests as Laicks , upon the erection or finishing of the second Temple . For within the compasse of this season , Haggai had prophecied that the desire of all Nations should come unto that Temple . The precise time according to exact calculation of his comming to Jerusalem , and of his death there , had beene notified by Daniel not long before . The sacred history of the times , wherein Zerubbabel , Ieshua , Haggai , and Zechariah lived , beare plentifull record , that the people of Judah , Benjamin , or Israel had no just cause , or great occasions of rejoycing according to that scale of joy and gladnesse , which is charactered in the 118. Psalme , immediately after their returne from Babylonish captivitie . For both neighbour Nations , and the principal Officers of this side Euphrates , of those kings unto whom they were subject , did partly by violence , partly by malicious suggestions for divers yeares prohibite the erection of the Temple , and the re-edifying of Jerusalem . More feare , then joy did possesse this great people , when they begun to erect the Altar of the Lord , as may appeare from Ezra 3.4 . And that was divers months before the foundation of the Temple was laid : at which time indeed there was much joy , especially amongst the people , and younger sort ; Yet joy mixt with many teares of the Ancient , especially Priests and Levites , which had seene the former Temple , ( at least the foundation of it . ) Ezra 3.12 , 13. 5 However , it is probable that this 118. Psalm was in part composed upon the sight or view of the first foundation of the second Temple . For Ezra tells us that the Priests and Levites , after the ordinance of David King of Israel , sung together by course in praising and giving thanks unto the Lord , because he is good , and his mercy endureth for ever toward Israel . And in this forme of thanksgiving the 118. Psalme begins and ends , O give thanks unto the Lord , for his mercy endureth for ever . Let Israel now say that his mercy endureth for ever . ver . 1. O give thanks unto the Lord , for he is good : for his mercy endureth for ever . ver . 29. I am not forgetfull , nor can the Reader be ignorant that there is another Psalme , videlicet 136. in which this forme of praise is more perpetuall , as being the close or fall of every verse . But that Psalme ( as I have many inducements to conceive ) was composed long before the foundation of the Temple was laid . But other Psalmes of thanksgiving there are besides these two , which were composed upon speciall occasions , and afterwards continued in their solemne feasts with further additions , and amplifications , as the like occasions of publique joy did minister . For later Prophets , or men otherwise inspired by the holy Ghost for that purpose , to intersert , or adde more plaine or fuller expressions of Davids , or former Prophets intent or meaning in their forme of thanksgiving , or to paraphrase upon them , was never unlawfull , although they had added the same curse , to such as should adde unto , or diminish their writings , which is annexed unto the law of Moses , and the booke of the Revelations . For no addition is forbidden , but such as includeth a vitiation of the text , or such as pretendeth Divine authority , when it hath it not . 6 But however this 118. Psalme or most part of it might be begunne upon the occasions forementioned by Ezra ; yet some passages in it there are , which in particular refer unto some one of the three great and anniversary solemnities , as that ; This is the day which the Lord hath made , we will rejoyce and be glad in it . Save now O Lord I beseech thee , &c. ver . 24 , 25. Now after the foundation of the Temple was laid , there was no solemn feast , in which this peoples expression of joy and thanksgiving was so remarkeable or so peremptorily required , as in that feast of Tabernacles or booths recorded by Nehemiah , cap. 8. A feast of Tabernacles there was some few months after the foundation of the Temple was laid by Zerubbabel and Ieshua the sonne of Iozadeck , recorded by Ezra 3.4 . &c. But that feast of Tabernacles was solemnised ▪ secundùm quid , onely in respect of the peculiar daily sacrifices , which the Law in that month appointed to be offered There is no mention in Ezra of their dwelling in boothes , either in their publique streets , upon their publique houses , or in the Courts of the Lords house , which was not at that time builded . This part of that great solemnity had not beene observed from the daies of Ioshua the sonne of Nun , untill Nehemiah had put his peremptory commission for re-edifying Jerusalem , in execution . Nehemiah which is the Tirshatha , and Ezra the Priest the Scribe , and the Levites that taught the people , said unto all the people ; This day is holy unto the Lord your God , mourne not , nor weepe : for all the people wept , when they heard the words of the Law , &c. And they found written in the Law , which the Lord had commanded by Moses , that the Children of Israel should dwell in boothes in the feast of the seventh month . And that they should publish , and proclaime in all their Cities , and in Ierusalem , saying , Goe forth unto the Mount , and fetch Olive branches and pine branches and myrtle branches and Palme branches and branches of thick trees to make booths . So the people went forth , and brought them , and made themselves booths , every one upon the roofe of his house , and in their courts , and in the courts of the house of God , and in the street of the water gate of Ephraim . And all the congregation of them that were come againe out of the captivity , made boothes , and sate under the boothes : for since the dayes of Ioshua the sonne of Nun , unto that day , had not the Children of Israel done so , and there was very great gladnesse . Also day by day from the first day unto the last day , he read in the booke of the law of God. And they kept the feast seven dayes , and on the eighth day was a solemne Assembly according unto the manner , Nehem. 8.9 , 10 , 11. &c. This great day of the feast was that anniversary solemnity , wherein our Lord and Saviour , after the revolution of many years ( how many I leave to the calculation of Chronologers ; ) did make that solemne proclamation unto the people assembled at the feast of Tabernacles , Iohn 7.37 . In the last day , that great day of the feast , Iesus stood and cryed , saying , If any man thirst , let him come unto me , and drink . He that beleeveth on mee , ( as the Scriptures have said ) out of his belly shall flow rivers of running water . But this spake he of the Spirit , which they that beleeve on him , should receive . For the holy Ghost was not yet given , because that Iesus was not yet glorified . 7 It is very observable , which is recorded by Saint Iohn , Chap. 7.14 . That about the midst of the feast , Iesus went into the temple and taught : and so taught , that the Iews marveiled , saying , How knoweth this man letters seeing he never learned ? But to my apprehension , it is more observable , and wanteth not a mystery ( though for the present I cannot sound it ; ) why our Saviour should begin to teach in the Temple in the midst of the feast , not from the first day untill the last , as Ezra the Priest and Scribe had done in the same feast mentioned by Nehemiah . His friends and kinsfolkes had advised him to be at Jerusalem to shew himselfe at the beginning of the feast : Now the Iews feast of Tabernacles was at hand . His Brethren therefore said unto him , Depart hence , and goe unto Iudea , that thy Disciples also may see the works which thou doest . For there is no man that doth any thing in secret , and he himselfe seeketh to be knowne openly· If thou dost these things , shew thy self unto the world , &c. Then Iesus said unto them , My time is not yet come ; but your time is alwaies ready , &c. Goe yee up unto this feast . I goe not up yet unto this feast , for my time is not yet come . When he had said these words unto them , he abode still in Galilee . Howbeit after his teaching three or foure daies at the least , and his solemne invitation of all men to come unto him in the great day of the feast ; he was not publickly acknowledged for the Christ ; but so acknowledged by some , and with demurre or contradiction of others , Then the Iews sought him at the feast , and said , Where is he ? And there was much murmuring among the people concerning him . For some said , hee is a good man ; Others said , nay , but he deceiveth the people . Howbeit no man spake openly of him , for feare of the Iews . John 7.11 , 12 , &c. But this verdict of him , was given up before he taught in the Temple . After which time their suffrages varied , not onely one from another , but from themselves . For upon that part of doctrine which hee delivered from the 15. verse to the 25. Some of them of Ierusalem said , Is not this he whom they seeke to kill ? But lo , hee speaketh boldly , and they say nothing unto him : Do the Rulers know indeed , that this is the very Christ ? Howbeit we know this man , whence hee is : But when Christ commeth , no man knoweth whence he is . Then cryed Iesus in the Temple , as he taught , saying , Ye both know me , and whence I am , and I am not come of my self , but he that hath sent me is true , whom ye know not . But I know him : for I am from him , and he hath sent mee . Then they sought to take him : but no man laid hands on him , because his houre was not yet come . And many of the people beleeved on him , and said , when Christ commeth , will he doe more miracles then these , which this man hath done ? Iohn 7.25 . &c. But in the great and last day of the feast , many of the people , after they had heard his solemne invitation , said , Of a truth , this is the Prophet : Others said , this is the Christ . But some said , Shall Christ come out of Galilee ? Hath not the Scripture said , that Christ commeth of the seed of David , and out of the town of Bethleem , where David was ? So there was a division among the people , because of him . And some of them would have taken him , but no man laid hands on him . ver . 40 , 41 , &c. For when the chief Priests , and Pharisees asked of the Officers , whom they had employed upon the demurr or debatement of the people to attach him , verse 32. Why have ye not brought him ? The onely answer they could get , was this , Never man spake like this man. verse 45 46. 8 But however , in this great feast he suffered such contradictions of sinfull men , open contradictions one to another , and secret contradictions in most individuals to their owne consciences . For as he had told them Iohn 7.28 . That they both knew him , and whence he was , and that he came not of himself . Albeit their passions would not permit them so to acknowledge him . Yet his entertainement for the present , was not so harsh and churlish ( at the peoples hand especially ) as it was at the next solemne feast , in which he againe did publish his Commission , to wit , in the feast of the Encoenia or dedication of the Temple , immediately ensuing the forementioned feast of Tabernacles . There was a division ( saith Saint Iohn ) again among the Iews for these sayings . And many of them said , He hath a devill , and is mad : why heare ye him ? Others said , these are not the words of him that hath a devill . Can a devill open the eyes of the blind ? And it was at Ierusalem the feast of the Dedication , and it was winter . And Iesus walked in the Temple in Solomons porch . Then came the Iews round about him , and said unto him , How long dost thou make us doubt ? If thou be the Christ , tell us plainly . Iesus answered them , I told you , and ye beleeved me not . The works that I doe in my Fathers name , they bear witnesse of me , &c. Ioh : 10.19 , 20 , &c. Upon this avouchment , that God was his Father , and that hee and his Father were one , the Jews took up stones to stone him . Iesus answered them , many good works have I shewed from my Father : for which of these works do ye stone mee ? The Iews answered him , saying , For a good work we stone thee not ; but for blasphemy , and because that thou being a man makest thy selfe a God. But he escaped out of their hands , and went away againe beyond Iordan , into the place , where Iohn at first baptized . And there he abode , and many resorted unto him , and said , Iohn did no miracle , but all things that Iohn spake of this man were true . And many beleeved on him there . verse 39 , 40 , &c. more then had done at Jerusalem , unto which hee did not come , till the great and last feast of the Passeover , albeit he were invited , or advised to repaire thither , rather then to remaine in Herods dominions . Luke 13.31 . Then came certaine Pharisees ( Inhabitants of Jerusalem , or their Complices ) saying unto him , Get thee out , and depart hence for Herod will kill thee . And he said unto them , Goe , tell that foxe , &c. It cannot be , that a Prophet perish out of Ierusalem , &c. verse 33. He finally resolves them , Yee , ( to wit ) of Ierusalem , Behold your house is left unto you desolate : Yee shall not see me untill the time come , when ye shall say , Blessed is he that commeth in the Name of the Lord. verse 35. And after this manner hee was saluted by Men , Women , and Children : by all sorts ( unlesse it were the Scribes and Pharisees ) at his comming to this great and last Passeover , whereof I now treate . However their crucifying of him some few daies after , whom they acknowledged for their Lord and Messias , did both deserve and portend that utter desolation of City and Temple , which hee had foretold in the words immediately going before , O Ierusalem , Ierusalem , which killest the Prophets , and stonest them that are sent unto thee ; how often would I have gathered thee , &c. Behold your house is left unto you desolate . But of the full importance of these words , I have delivered my opinion elsewhere more at large . That Christ after the feast of the Dedication mentioned Iohn 10 , did remain where Iohn at first baptized , untill some few daies before the Passeover ; is cleare from that remarkeable story concerning the raising of Lazarus from death . Iohn 11.1 . &c. When he had heard therefore that he was sick , he abode two daies still in the same place , where he was . Then after that , saith he to his Disciples , Let us goe into Iudea againe . His Disciples say unto him , Master , the Iews of late sought to stone thee ; and goest thou thither againe ? Iesus answered , Are there not twelve houres in the day ? If any man walke in the day , he stumbleth not ; because he seeth the light of the world . But if a man walk in the night , he stumbleth , because there is no light in him . 9 It is observable , that immediately before , or in the time of these great and solemne feasts , his fame was published for some rare miracle . When Christ commeth ( saith the people ) in the feast of Tabernacles , will he doe more miracles then this man hath done ? Iohn 7.31 . The late miracle which occasioned the contradiction or variety of opinion at the feast of the Dedication of the Temple , was the restoring of one , who had beene blind from his birth , to perfect sight . You have the story at large Iohn 9. The last and greatest miracle , which he did about Jerusalem immediately before this last Passeover , and that which occasioned him to be proclaimed the Christ , not by himselfe as at other times , nor by his Disciples onely , but by the unanimous consent of that mighty Assembly , besides the Priests and Scribes and Pharisees , was the raising of Lazarus to life after he had beene foure daies dead . And thus farre I can assent unto some moderne Writers , that the Multitude then assembled , especially the strangers did purposely seeke at this feast to redeeme their former contempt or sleight esteeme of him at the Feast of Tabernacles and Dedication before mentioned , by their forwardnesse to entertaine and salute him , as their glorious King , the long expected Sonne of David . CHAP. XXI . That the Messias was to bee proclaimed King of Sion at some one or other of their great and solemne Feasts , was a prenotion or received opinion amongst the Iews . 1 FRom the Evangelicall history of our Saviours appearances at the solemn Feast celebrated at Jerusalem , and from the debates betweene his Auditors , especially in the last yeere of his presence there ; the Intelligent Reader will easily collect without further aduertisment , that it was a common prenotion or received opinion amongst this people , that their expected Messias should bee manifested or acknowledged at some one or other of their anniversary Feasts ; of which the Passeover was the principall , or ( as Chrysostome with some other of the Ancients instile it ) Metropolitan . But in which of these three solemne Feasts , the Sonne of David should be proclaimed King , and made ( by God ) their Lord , and Christ , was if not to all , yet to most of them , even to his followers ( whether Apostles or Disciples ) uncertaine , untill the event did determine the doubt unto such of them , as God did grant eyes to see , and eares to heare , and hearts to understand the mysteries of salvation ; respectively prefigured by these three solemne Feasts , and really accomplisht in this great Feast of the Passeover , wherein they crucified JESUS of NAZARETH ( their late proclaimed King , ) and in the Feast of Pentecost next following . The full intent , and purport of this last observation , as well the affirmative , as negative part , to wit , [ the certainetie that hee was to bee proclaimed King at some one of those Feasts : and the uncertainety at which of those hee should be so proclaimed ] is included in those words of S. Iohn before cited to another purpose ; These things understood not his Disciples at the first ; that is , they did not lay them to heart , nor rightly apprehend the melodious harmony betweene the solemnity of that time , and the events fore-pictured by that , and other solemnities . But when Iesus was glorified , then remembred they that these things were written of him , and that they had done these things unto him , Chap. 12.16 . that is , they first considered , and then remembred , that his glorious exaltation was foretold , typically prefigured by that solemne Feast , and really acknowledged by the multitude . 2. That the solemnity of dwelling in booths , used in the Feast of Tabernacles , or the exigence or occasion in whose remembrance that Feast was instituted ( which was their speciall reliefe from extremity of heat and thirst in the wildernesse ; ) had speciall reference to the Feast of Pentecost : is too apparent to be contradicted by any good Christian , from that of our Saviour , Iohn 7.37 . In the last day , that great day of the Feast ( to wit , of the Tabernacles ) Iesus stood , and cried , saying , If any man thirst , &c. This spake hee of the Spirit , which they that beleeve on him should receive . For the holy Ghost was not yet given , because that Iesus was not yet glorified . But shortly after his glorification , the Spirit of God , the true water of life , was powred out more plentifully upon all flesh capable of it , then water had been unto Israel in their extremity of thirst in the wildernesse ; or then that water , which was used ( I know not whether by precept or tradition ) to be powred out upon the Altar in the Feast of Tabernacles , especially upon that great day of the Feast , wherein our Saviour spake these words . But in what place of Scripture it was foresignified , that waters should flow out of their bellies that beleeved on him , is not pertinent to our present purpose . Gods speciall protection , not of Israel onely according to the flesh , but of his universall Church from spirituall enemies , under the shadow of his wings , was more peculiar then the Palme trees or Willows of the brook , or boothes made of them , could afford to the sonnes of Iacob , against the parching heat of the Sunne , after our Saviour was glorified . As for those words forecited , Levit. 23.43 . I made the children of Israel to dwell in boothes , when I brought them out of the land of Egypt : they referre ( if good Writers be not mistaken ) to Exod. 12.37 . The children of Israel journeyed from Rameses to Succoth ; that is a place of boothes , or Tabernacles , or as to a Northerne Borderer might be more fully exprest , to a place of Shields or Summer houses . Yet ( if I be not mistaken ) the forecited place of Leviticus concerning the occasion of instituting the Feast of Tabernacles or Shields hath reference also to that of Exod. 15.27 . And they came to Elim , where were twelve wells of water , and seventie Palme trees , and they encamped there by the waters . 3. Out of the former discussion it is apparent , that the feast of Tabernacles had reference unto the feast of Pentecost , and that the commandements of carnall rejoycing in that feast , were spiritually accomplished in the Pentecost next following our Saviours passion . But what speciall reference had the same feast of Tabernacles unto the solemnity of the Passeover ? Surely the same , which other solemne feasts of the Seuenth moneth ( which was a moneth of legall solemnities , ) had . Now that the feast of Atonement or Expiation , which was the tenth day of that moneth , ( next after the feast of Trumpets , and some foure dayes before the feast of Tabernacles ) was punctually accomplisht at the feast of the Passeover , wherein our Saviour was crucified ; Maldonat himselfe , the most rigid Opposer of the harmony betwixt these solemnities , and the last feast of this Passeover , would not have denied , if this interrogatory had been put unto him . It is true , that the mysteries foreshadowed at this Feast by the scape Goat , by the washing of the high Priest , and by some other Ceremonies , were fulfilled in die suo , that is upon the tenth day of the seventh moneth , in which our Saviour ( as with the consent of best moderne Writers I have elsewhere observed * ) was baptized . But for the mysteries prefigured by the Sacrifices , whose blood was brought into the Sanctuary upon the tenth of the seventh moneth ; these were not accomplisht , untill the entrance of our Redeemer CHRIST JESUS , into the most Holy place , was visibly signified by the rending of the Vaile in the Temple . It is most true againe , that the legall feasts of Trumpets , which was the first solemnity of the seaventh moneth , was Evangelically fulfilled by S. Iohn Baptists Proclamation and Baptisme in the beginning of the same moneth . But as for the feast of Tabernacles , albeit the solemnity thereof was in part fulfilled at our Saviours appearance , and Proclamation of his celestiall Ambassage by himselfe , upon the great day of that Feast , as was but now observed : Yet the full accomplishment of the solemnities then used , or of the mysteries prefigured by their publique rejoycing in that feast especially , was not exhibited , untill our Saviours triumphant ingresse into Jerusalem foure dayes before the feast of the Passeover , wherein hee suffered for us . Many amongst the multitude , at the feast of Tabernacles immediatly before , did acknowledge him for the expected Messias , or for the Prophet , whom God had promised to raise up amongst them like unto Moses . None of them then did either out of expresse apprehension of his Deity , or by Emblematicall significations of their allegiance unto him , acknowledge or proclaime him to be the God of their Fathers , who had spoken to Moses in the wildernesse : or that very God , unto whose honour , the feast of Tabernacles was first instituted , and so continued to their posterity . This acknowledgement was first made ( though unwittingly ) by the multitude , which came to greet his welcome , when he came from Bethany to Jerusalem over the Mount Olivet . But how was hee at that time ( though unwittingly ) so acknowledged by the multitude ? 4. Although man bee a reasonable and projecting Creature ; yet the cunningest contrivances of wisest men , are alwayes moderated by the Al-seeing wisedome of their Creator . And the execution of their projects , although they reach unto , or hit the mark proposed by them , doe often glance or fall upon some other Object , then they thought of . And oftentimes , as well the intention , as contrivance for its execution , are put upon them by secret instinct . As in that good woman , which powred the precious ointment on our Saviours head , whilest hee sat at meat in the house of Simon the Leper . Matt. 26.7 . Few I thinke upon good consideration , will suspect any further intent , then a longing desire to testifie her love , her loyalty , and observance of him , as a gracious man and a speciall Benefactor . Yet in the disposition of Divine providence , working in her by secret instinct , to testifie her love rather in this kinde , then in any other ; shee did exhibite an undoubted presage of his death and buriall approaching , as our Saviour himselfe interprets the fact : When his Disciples saw it , they had indignation , saying , To what purpose is this waste ? for this ointment might have been sold for much , and given to the poore . When Iesus understood it , he said unto them , Why trouble ye the woman ? for shee hath wrought a good work upon mee . For yee have the poore alwayes with you , but me yee have not alwayes . For in that shee hath powred this ointment on my body , she did it for my buriall . Verily I say unto you , wheresoever this Gospel shall bee preached in the whole world , there shall also this , that this woman hath done , bee told for a memoriall of her , Matth. 26.8 , 9 , 10 , &c. As he was willing to receive the accustomed funerall rites of his Countrey , at this womans hands , before his death : so was it his pleasure to have his Coronation over the kingdome of David , the Dedication of his glorious Temple , his triumph ouer the grave , death , and hell , solemnely celebrated , before his resurrection from the dead . For it was lawfull for this Lion of Iuda to triumph over death , before the victory , which was to bee purchased by his death . The honour done unto him at this solemnity , and the severity of his sentence against Jerusalem in the midst of this Jubilee , ( me thinks ) exhibits such a glimpse of his second appearance in Majesty unto judgement , as the transfiguration on the Mount did of his glory , after his resurrection . Hee had told the Jews , Iohn 5.23 . As the Father raiseth up the dead , and quickeneth them : Even so the Sonne quickeneth whom hee will. For the Father judgeth no man , but hath committed all judgement unto the Sonne : that all men should honour the Sonne , even as they honour the Father . Hee that honoureth not the Sonne , honoureth not the Father which hath sent him . A full proofe of his power to pierce the monuments by his word , and to make the graves give up their dead ; had been a few dayes before this solemnity , exhibited in his raising of Lazarus : which as was before observed , did specially occasion the multitude assembled at Jerusalem to meet and congratulate him , not as the Sonne of David onely , but as Davids Lord. For , greater honour ( though they intended not so much ) had not been done , either by David before the Ark of the Lord , or by their Forefathers unto God himselfe in the feast of Tabernacles . 5. That the feast of Tabernacles was a feast of joy , instituted to the honour of that God , who had redeemed Israel from Aegyptian bondage , who had protected them in Succoth , and in the wildernesse in their whole journey towards Canaan ; is a point unquestionable either amongst good Christians or malignant Jews . That the carying of Palme branches in triumphant maner , skipping , dancing , or singing , was the peculiar character or expression of that joy , wherewith this people was commanded to rejoyce before the Lord their God in this feast of Tabernacles above all others , may bee ratified by the tradition and practise of the Jews , whilst they had liberty , and opportunity to celebrate this feast , especially from Nehemiah his time . And in asmuch as the great multitude assembled at the feast of Passeover , wherein our Saviour did accomplish the lawes and rites of the Paschall lamb ; did present him with this kinde of honour accustomed in the feast of Tabernacles : they evidently declare unto the world , though not by expresse confession , or distinct apprehension of his eternall Deity ( as was said before ; ) yet by gesture , and deportment put upon them by secret instinct , that this JESUS whom they thus welcommed in the Mount of Olives , was that very God and Lord of hoasts , who had given them victory over Pharaoh and his hoast in the red Sea , who had protected them and refreshed them in the wildernesse in all their distresses , and in their whole journey to the land of Canaan : that very onely God in memory of whose gracious goodnesse towards them , the feast of Tabernacles was first instituted by Moses , afterward more solemnely celebrated by Ioshua , and upon some interruption in matter of ceremonies , revived , or restored by Nehemiah . 6. As for the doctrine of the later Jews ( such I meane , as from our Saviours time , have recollected the practice of their Forefathers in this feast of Tabernacles ; ) I referre the ingenuous Reader to the Commentators upon Leviticus 23. and upon Nehemiah . The garb and gesture of the Jews in bearing of Palme branches at the feast of Tabernacles , ( if wee may beleeve these mens relations ; ) was not much unlike the deportment of the ancient Grecians after victory , whether in serious warres or in Olympick games : or rather the deportment of the ancient Grecians was by superstitious imitation borrowed from the lawes , and customes of the ancient Hebrews . The practice of the Grecians , and most other Nations in their victories is recorded by Pausanias . Wreathes or branches of Palmes , are a set reward for many Prizes ; and in every place doth adorne the right hand of the Vanquishers : which custome is said to have had its first originall after this wise . It is reported that Theseus being returned from Crete , did institute certaine games at Delos in the honour of Apollo , and did reward the Victorers with Palms : Of which Palms Homer also maketh mention in those verses , wherein he recites the mournfull Oration of Vlisses to the daughter of Alcinous . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausanias in Arcadicis Lib. 8. That the bearing of Palme branches in their right hands , was a generall Embleme ( amongst most Nations ) of victory ; I willingly assent to this learned Antiquary , for Palmam obtinere is as much in Latin Writers as Victoriam obtinere . But that this devise should take its originall from Theseus , I cannot be perswaded ; because the sacred story of the old Testament , and the Prophecies or Visions in the New , doe testifie this custome to bee more ancient then Theseus amongst Gods people , and an Embleme of the victory of Gods Saints over death and the grave . To omit other places , that of S. Iohn , Apoc. 7. is most pregnant : After this I beheld , and loe , a great multitude which no man could number , of all Nations and kinreds and people , and tongues stood before the Throne , and before the Lamb , clothed with white robes , and Palmes in their hands . And cried with a loud voice , saying , Salvation to our God , which sitteth upon the Throne , and to the Lamb verse 9.10 . This maner of congratulation used by the Saints , is but a more distinct and full expression of the peoples voice , when they cried Hosanna to the Sonne of David , which as was observed before , was both precatory and congratulatory : and did withall , according to the propriety of the Hebrew , import thus much ; Lord grant salvation to the Sonne of David , that hee may save us . So that both the people ( though they unwittingly and more unconstantly ) and the Saints of all Nations expresly and constantly doe honour the Sonne , even as they honour the Father . CHAP. XXII . That the honour done to our Saviour at his comming to Ierusalem , did ( though not in the distinct apprehension of the multitude or of his Disciples ) concludently declare him to be the Sonne of God , or the God of their Fathers . 1 THe former Assertion concerning the reall exhibition of that honour unto the Sonne of David , at this memorable Passeover , which by the intendment of the Law , Levit. 23. was directed unto God alone in the feast of Tabernacles , is more remarkably implied in the undoubted accomplishment of the feast of Dedication , next before the same Passeover : especially if we compare the often mentioned congratulations of the people crying [ Hosanna to the Sonne of David ] with our Saviours actions and doctrine ( both of them being accurately recorded by the Evangelists ) between his entring into the Temple , and the time of his Agony . The feast of the Dedication , or Encaenia in the ninth moneth heretofore handled in part , was a Feast instituted in imitation of the feast of Tabernacles , whose anniversary celebration was immediatly and peremptorily commanded by God himselfe ; Moses at that time being his sole Agent or Ambassadour : whereas the feast of Dedication or Encenia was instituted by the visible Church at a time , wherein there was no Prophet in Israel , no man endued with the spirit of Moses ; nor no immediat or extraordinary Revelation from God. For a little before the institution of the feast of Dedication , the Author of the 74. Psalme had thus complained ; Wee see not our signes , there is no more any Prophet , neither is there among us any that knoweth how long . And this Psalme , as best Interpreters are of opinion , was composed in the time of Antiochus his raging tyranny over Jerusalem , over the people of God , and his Temple . Both parts of this observation may be confirmed by the Author of the first Book of Maccabees ; Then Iudas appointed certaine men to fight against those that were in the Fortresse , untill hee had cleansed the Sanctuary . So hee chose Priests of blamelesse conversation , such as had pleasure in the Law : Who cleansed the Sanctuarie , and bare out the defiled stones into an uncleane place . And when as they consulted what to doe with the Altar of burnt offerings which was profaned ; they thought it best to pull it downe , lest it should bee a reproach to them , because the Heathen had defiled it . Wherefore they pulled it downe , and laid up the stones in the Mountaine of the Temple , in a convenient place , untill there should come a Prophet to shew what should bee done with them , 1. Maccab. 4.41 , 42. &c. And after they had cleansed the Sanctuary , they restored the holy vessells , and furnisht the Temple of the Lord. On the five and twentieth day of the ninth Moneth ( which is called the Moneth Casleu ) in the hundred forty , and eighth yeare , they arose up betimes in the morning , and offered sacrifices according to the Law upon the new Altar of burnt offerings , which they had made . Looke at what time , and what day the Heathen had prophaned it , even in that day it was dedicated with songs , with citherns , and harps , &c. ver . 52. Moreover Iudas and his brethren with the whole Congregation of Israel ordained that the dayes of the Dedication of the Altar should be kept in their season from yeare to yeare by the space of eight dayes from the 25. day of the moneth Casleu with mirth and gladnesse , ver . 59. The maner of celebrating this Feast , is more fully exprest by the Author of the second Booke of Maccabees Chap. 10.5 , 6 , &c. Vpon the same day that the strangers profaned the Temple , on the very same day , it was cleansed againe , even the 25. day of the same moneth , which is Casleu . And they kept 8. dayes with gladnesse , as in the feast of Tabernacles ; remembring that not long before they had held the feast of Tabernacles , when as they wandred in the mountaines and dennes like beasts . Therefore they bare branches , and faire boughes and Palmes also , and sang Psalmes unto him that had given them good successe in cleansing his Temple . They also ordained by a common Decree , that every yeare those dayes should be kept of the whole Nation of the Jews . And so it was continued unto the last yeare of our Saviours pilgrimage here on earth . 2 It hath beene long agoe well observed by the learned and judicious Hooker , and ( if my memory faile not ) toucht upon by his Ancient , the learned Examiner of the Trent Councell : that albeit the feast of the Dedication was not instituted by Moses , nor ratified by any of his Successors in the Propheticall function ; yet was it graced by our Lord and Saviours presence and observation of it , as appeares from Iohn the 10. So farre was he from censuring sacred solemnities , though not immediately instituted by God but by the ordinary authority of the visible Church : so long as their institutions did not vitiat , but rather enlarge their laws and ceremonies registred by Moses ( or to use the phrase of the Hebrew Rabbins ) did not contradict the stations of Mount Sinai . For he came to Jerusalem at this feast ( though celebrated in the Winter ) and taught the people , not to take the solemnitie for a will worship , but to expound the true intent and prefigurations of it , to try whether they would acknowledge him to be that God who had given their fore-Elders good successe in cleansing the Altar and Sanctuary , from the pollutions of the heathen . But so far was his owne people from acknowledging thus much , that they tooke up stones to throw at him for his Doctrine . Yet at the feast of the Passeover next ensuing , they did by matter of fact or Emblematicall expressions of their loyalty towards him ( being thereunto led by secret instinct beyond their actuall apprehension ) acknowledge him for their very God , who had given them victory over Antiochus , over Gorgias , and other reliques of his malicious Associats or instruments . For thus much their bearing of branches of Palmes , of Olives , or other trees used in the honour of God , at the feast of Dedication , or that other of Tabernacles , and their crying Hosanna unto him did concludently import by way of such benigne interpretation of their meaning , as loving Fathers make of their lisping childrens expressions , or other significations of their desires by bodily and visible gesture , though not by articulate voice . Immediately after hee had in the substance of man received from them those honorary presents , which were due to God alone , he went into the Temple to cleanse and purifie it from the abuses of Money changers or Merchandisers , wherewith upon politick pretences or sophismes of state for present gaine , it was at this time no lesse polluted by the seed of Abraham , then it had been by Antiochus , or other heathens before the feast of the Dedication was instituted . Once before , ( as we read Iohn 2. ) he had reformed the like abuses , but then in the Name and Authority of his Father : but now he visits the same Temple , and gives sentence in his owne Name , It is written , ( not my Fathers house , but ) my house shall be called the house of prayer , but yee have made it a denne of Theeves . Mat. 21.13 . 3 This second reformation , he executed so peremptorily , that the chiefe Priests and Elders of the people came the next morning into the Temple , as he was teaching , and demanded of him , By what authority dost thou these things ? Mat. 21.23 . To this question he answers onely by a crosse interrogatory , unto which they could not reply ; I will ask you also one thing , which if ye tell mee , I likewise will tell you , by what authority I doe these things : The baptisme of Iohn , whence was it ? from heaven , or of men ? And they reasoned among themselves , saying , If we shall say from heaven , he will say unto us , why did yee not then beleeve him ? But if we shall say of men , wee feare the people : for all held Iohn as a Prophet . And they answered Iesus and said , We cannot tell . And he said unto them , Neither tell I you by what authority I doe these things . If they had ( as their consciences did suggest unto them ) acknowledged the Baptisme of Iohn to have been from heaven , they must withall have acknowledged him to have beene the second Adam , or Redeemer of Mankinde ; to have descended from heaven truly heavenly ; not the Sonne of David onely , but the true Sonne of God , their Lord , and God ; as the little children the Evening before ( though not perhaps by expresse apprehension ) had proclaimed him : and so proclaimed him that the chief Priests and Scribes could not contradict his most divine exposition of their meaning , or rather of the Psalmist , whose propheticall hymne God had appointed them now to act ; When the chief Priests ( saith Saint Matthew ) saw the wonderfull things that he did , and the children crying in the Temple and saying , Hosanna to the Sonne of David ; they were sore displeased , and said unto him , Hearest thou , what these say ? As if they had thus meant , Wee see thou art ready to play at small games , rather then sit out , being thus content to solace thy self with the applause of little children , which know not what they say : as lately thou didst with the congratulations of Idiots and Fishermen thy followers . But children and fooles ( such as they accounted our Saviours followers ) doe oft times speak the very truth : and he who was truth it self , doth justifie these little children , as Gods Ambassadors for this purpose . For so he replies , Yea , have ye ( who boast so much of your skill in Scripture ) never read , Out of the mouthes of babes and sucklings thou hast perfected praise ? And he left them as silent for any matter of just reply , as hee had done their father the Devill , when hee sent him away with that Item or Scriptum est , Avoid Sathan : for it is written , thou shalt worship the Lord thy God , and him onely shalt thou serve . And however the malice of these chief Priests and Scribes did in the next morning revive , yet the testimony alledged by him in justification of the children , was so pregnantly concludent of his purpose , that Sathan himself had he beene present , could not have reply'd unto it . 4 For that 8. Psalme , as the Jews cannot deny , was composed in honour of the God of Israel : that it was also propheticall , and to be fulfilled in time , is to all Christians apparent from our Apostles allegation of another place to the like purpose Hebrews 2.6 , 7. of whose fulfilling hereafter . The first part of the prophecie , ( that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God their Lord , which as hath beene before observed , was the peculiar title of God the Sonne , or of God to be manifested in the flesh ) was never punctually fulfilled , untill the children cryed Hosanna to the Sonne of David , in the Temple . In these congratulations , they did by divine instinct , or disposition of the All-seeing providence , proclaim the expected Son of David to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that very God their Lord , in whose praise this Psalme was conceived . The Babes then did spel the Prophets meaning not amisse : But our Saviour , and the present circumstances of the time , did put their lisping syllables together , more rightly , and fully answerable to the meaning of the Propheticall vision . For so it followeth in the same Psalme , that this God their Lord , did therefore ordain his praise out of the mouths of babes and sucklings , because of his enemies ; that he might still the Enemie and Avenger . Psalme 8.2 . And so the malicious Priests and Scribes were put to a Non plus upon our Saviours allegation of this prophecie in justification of himself , and of these Infants , whose testimonies they sought to elevate , and to impute the acceptance of it to his folly . Now albeit our Saviour left them at this Non plus for the present , yet within a day or two after , he putteth the very Pharisees , the most learned of them , to a greater non plus , by another testimony , parallel to this of the 8. Psalme , While the Pharisees ( saith S. Matthew ) were gathered together , Iesus asked them , saying , What think ye of Christ ? Whose Sonne is he ? They say unto him , The Sonne of David : He saith unto them , How then doth David in spirit call him Lord , saying , The Lord said unto my Lord , Sit thou on my right hand , till I make thine enemies thy footstoole ? If David then call him Lord , how is he his Sonne ? And no man was able to answer him a word : neither durst any man ( from that day forth ) ask him any more questions . Matth. 22.41 , 42 , &c. All this argues a full conviction of their consciences : and that unlesse they had suffered their splenatick passions to conquer their consciences for the present ; or had not hoodwinked their intellectuals with malicious habits of their hearts : they must of necessity have confessed as much , as the little children ( in this expression ) before had done , to wit , that he was not onely the promised Sonne of David , but that the promised Sonne of David was to be Davids Lord , this whole peoples God , and Lord. For it is observable , that David in the beginning of the 110. Psalme saith not , Iehova said unto Iehova , but Iehova said unto Adonai , Sit thou on my right hand ; not thereby denying , that this Adonai was to be Iehova , but that he was to be ( as the Author of the 8. Psalme saith ) both his God and his Lord : It is againe ( to my present apprehension ) observable , that after Nehemiah had revived the solemnity of the feast of Tabernacles , and moved the people to renew the Covenant , which their forefathers had made , for faithfull observance of Gods Laws given by Moses : they nuncupate this their solemn vow unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God. And the rest of the people ( to wit , all besides those , who had sealed to the Covenant before , with Nehemiah , ) the Priests , the Levites , the Porters , the Singers , the Nethinims , and all they that had separated themselves from the people of the Lands , unto the Law of God : their Wives , their Sonnes , and their Daughters , every one having knowledge and understanding . They clave to their Brethren , their Nobles , , and entred into a curse , and into an oath , to walk in Gods Laws , which were given by Moses the servant of God , and to observe , and doe all the Commandements of the Lord our Lord , and his judgements and his statutes , Nehem. 10.28 , 29 , &c. But this solemne vow and Covenant confirmed by oath of keeping Gods Laws , was more shamefully broken by this perverse and gainsaying generation , then those Laws themselves had been by Antiochus or other Heathen , which had never sworne vnto them . For the chiefe Priests , the Scribes , the Elders , notwithstanding the former convictions of their consciences , hold on to persecute this God their Lord , unto whose honour their forefathers had dedicated this vow , with greater cruelties and more malicious indignities , then Antiochus had used towards the meanest of his people ; and so at length to bring that curse annexed to the former vow , upon themselves and upon their children unto this day . 5. Thus much of the Prophecies or foresignifications of his triumphant ingresse into Jerusalem , and of his entertainment there , untill the Feast of the legall Passeover , whose mystery he did accomplish by his death : Points not handled either so fully , or so punctually , as was requisite , by any Commentators , Postillers , or others whom I have read . And this hath emboldned me to enlarge my meditations upon this small part of my Comments on the Creed . As for the Prophecies , types , or other foresignifications of what he did , or suffered from the time of his sacred Supper , untill his resurrection from the dead , these have been so plentifully and so punctually handled by many , especially by the learned Gerard , that much cannot be added without a great deale of superfluous paines . And yet I know , it will be expected , that I say somewhat of this argument . SECTION 4. The Evangelicall relations of the indignities done unto our Saviour by sinfull men , and of his patience in suffering them , respectively prefigured and foretold by the Prophets and other sacred Writers : Or a Comment upon the Evangelicall History , from the institution of his Supper unto his death and buriall . CHAP. XXIII . Of the betraying of our Saviour , of his apprehension , and dismission of his Disciples : And how they were foretold or prefigured in the old Testament . 1 OF the sweet Harmony betweene the institution , occasion , and celebration of the legall Passeover , and the continuation of the Lords Supper or Sacrament of his body and blood instituted in lieu or rather in remembrance of the accomplishing of it ; I have in other meditations delivered my minde at large . And if if it shall please the Lord God to grant mee life and health ; what I have either uttered in Sermons , or otherwayes conceived concerning this Argument , shall be communicated to this Church wherein I live , ( if not to others ) in the Article of the Catholique Church , which did beginne to bee on earth from our Saviours resurrection , or from his ascension into heaven and descending of the Holy Ghost . At the accomplishment of the Legall Passeover by the institution of the grand mystery or Sacrament prefigured by it ; our Lord and Saviour was betrayed by his unfaithfull friend and servant Iudas , yet by his prodition consecrated to bee that Lamb of GOD , which the Paschall Lamb did prefigure ; that Lamb of God , which was to take away the sinnes of the world , of which sinnes the annuall offering of the Paschall Lamb , or other legall Sacrifices whatsoever , were but anniversary commemorations , or remembrances that sinne did still reigne thorowout the world . The treason of Iudas was expresly foretold , ( and perhaps prefigured by treason practised against the Psalmist ) Psal . 41.9 . Yea , mine owne familiar friend , in whom I trusted , which did eate of my bread , hath lift up his heele against mee . By whom , or upon what occasion soever , this Psalme was composed , certaine it is , the Psalmist according to the literall and historicall sense did act his owne part with sensible feeling of present infirmities , which did mystically prefigure more just occasions , which the promised Messias should have to take up the same complaint . Iudas did eate of his bread : did swallow the very soppe , which was prepared for himselfe at that very time , when by the instigation of the Devill , hee resolved to betray him . So that this Psalme ( as hath been observed before ) was fulfilled in CHRIST both according to the mysticall , and the most punctuall exquisite literall sense . So was that other complaint , whether of the same Psalmist , or of some other ; For it is not an open enemy that hath done mee this dishonour : for then I could have borne it . Neither was it mine adversarie that did magnifie himselfe against mee : for then peradventure I would have hid my selfe from him . But it was even thou my companion , my guide , and mine owne familiar friend . We took sweet counsell together : and walked in the house of God as friends , Psalm . 55.12 , 13 , &c. Iudas had often accompanied our Saviour whilst hee taught in the Temple , but especially at this last feast of the Passeover , wherein hee did for foure dayes together frequent the Temple , from morning till evening , disputing with the learned , and catechising the vulgar and ignorant . And our Saviour to notifie this Prophecie to be exactly fulfilled by Iudas , saluteth him in the name of a friend , while he comes to betray him . 2. His treachery against his friendly and loving Lord , was much the fouler , by reason of the long communion with him both at table and at sacred offices . This treachery was expresly foreshadowed by Achitophels treason against David ; of whom it is probable , the former complaints were literally meant . Both the treasons were abominably wicked , but Ahitophels more generous , Iudas most basely wicked : for hee had no provocation to meditate revenge upon his Master , who had never done him , nor any living soule wrong , but went about doing good to all , and healing all that sought to him for help , though possessed with Devills . But this kind of healing , Iudas did not seeke , but rather through entertainment of greedy and covetous projects , did invite the Devill to enter into his heart , at that very time , wherein the doore of saving health and entrance into the kingdome of heaven was to bee set open to all . Ahitophel had some pretence , or provocation to revenge himselfe upon his Master , by reason of the indignitie done unto his family , and staining of his blood by David , in defiling his neere kinswoman or Neece , Bathsheba . Yet was Ahitophels malice towards Davids person more bitter : for hee sought his life , and resolved to wreak his foehood upon him in the highest degree ; and had atchieved his purpose , so Absalom would have hearkned so well to his second advise , as he did to his first . His first advise , which was full of revengefull retaliation for Davids folly with Bathsheba , wee have recorded the 2. of Samuel 16.20 . Then said Absalom to Ahitophel , Give counsell among you what we shall doe . And Ahitophel said unto Absalom , Goe in unto thy fathers concubines , which hee hath left to keepe the house , and all Israel shall heare , that thou art abhorred of thy father : then shall the hands of all that are with thee , be strong . So they spread Absalom a tent upon the top of the house , and Absalom went in unto his fathers concubines , in sight of all Israell . Moreover Ahitophel said to Absalom , Let mee now chuse out twelve thousand men , and I will arise , and pursue after David this night . And I will come upon him , while hee is weary , and weake handed ; and I will make him afraid : and all the people that are with him shall flee , and I will smite the King onely . And I will bring backe all the people unto thee : the man whom thou seekest , is as if all returned : so all the people shall bee in peace . And the saying pleased Absalom well , and all the Elders of Israel for a while . But after Ahitophel saw this his second and more deadly project , defeated by the contrary counsell of Hushai ; hee gave his enterprise and himselfe for lost : and in deepe melancholy ( yet willing to set his house in order ) went immediatly , and hanged himselfe . Iudas in like maner , after the chiefe Priests , and Elders had dashed his plot , which was onely to gaine some money , and their favour for his gratefull service without any desire of blood ; did cast away the hire of his treason , and himselfe with it . But of his casting downe the money in the Temple , and the maner of his fearefull end , there will bee fitter occasion to say somewhat * hereafter . 3. David after he had been assuredly informed of Absaloms conspiracy against him , forsooke Jerusalem : and he , and all his traine or necessary attendance went on their bare feet , with their heads covered and weeping , over the brooke Kidron , and along the mount of Olives , 2. Sam. 15.23 , 30. And thus the Sonne of David a little after hee saw Iudas resolved to betray him , or rather after it pleased him to take notice of the Conspiracie against him , betweene Iudas and the chiefe Priests and Elders , marched the same way with a lesser traine , accompanied onely with his Disciples , but with more full assurance of their deliverance from present danger , then Davids great traine had : because hee caried the true Ark of the Lord in his breast , whose type or shadow , David being uncertaine or doubtfull of the event , sent back againe to Jerusalem with the Priests that did wait upon it . Yet he himselfe went over the brook Kidron with a sadder heart , then David his father had done . David , and his traine , though much greater , and better able to resist the violence of the Pursuer , then his traine was ; marched further in that night wherein they fled from Absalom , then the mount of Olives . The Sonne of David took up his station in a garden , neere about the mount of Olives , and there expected the encounter of the Arch-Ahitophel ( which had vanquisht the first Adam in a garden ) now attended with a greater hoast of infernall Associates , then Ahitophel did require of Absalom for the surprisall of David , and his traine , about the same place or not farre beyond it , 2. Sam. 17. 4. When I behold my Saviour in that heavie plight and dejected posture , described by the Evangelist , prostrating himselfe on his knees and face to the earth , yet sending out these ejaculations unto heaven ; Father if it bee possible , let this Cup passe from mee . Me thinks I see the exquisite accomplishment of the Psalmists complaint , charactering his owne wofull case for the present , yet by way of prophecie or prefiguration of more just cause , which the promised Messias should have of uttering the like complaint , who was , as hee saw to partake more deeply of his grievances and afflictions , though not of his passion or impatience in them . For this Sonne of Righteousnesse , was willing to suffer with all submission to his heavenly Fathers will , whatsoever any of his forerunning shadows had suffered , either immediatly from the hand of God , or by the violence of men ; and to suffer them without any token of grudging or impatience . The complaint of the Psalmist , who did foreshadow the dejected estate of the Sonne of God , in that houre of temptation , wee have set downe , Psalme 38.14 . My sinnes are gone over my head , and they are like a sore burden too heavy for mee to beare . But the heavy burden , not of the Psalmists sinnes alone , but of the sinnes of the world , were now laid upon the Sonne of man in the garden , and did deject him to the ground . But how patiently soever he did beare or fall downe under this burden ; yet he stood in need of comfort from heaven , as his forerunners in farre lesse anguish had done . And if wee would take St. Lukes relation of the Angels comming to support and comfort him in this his weaknesse , into serious consideration ; we may have a briefe , yet a most true and punctuall Commentary upon that Prophecie , Psalme 8. Thou hast made him for a little while , lower than the Angels , to wit , as he was the Sonne of man : though never ceasing to be the Sonne of God. For the most valiant Generall that is , which stands in need of Support or helpe from his meanest Souldier , is for the time being , lower then hee is , which lends him his hand , or helps him up being throwen downe or prostrate . Now this our chiefe Leaders Agony , and the time betweene his apprehension and his death , was the onely time that little while , whereof the Psalmist speakes , wherein CHRIST JESUS , as man , was made lower then the Angels , lower then the ordinary sonnes of men . For hee was , as another Psalmist in his Person complaines , a worme , and no man. But immediately after this bitter Agony , the strength and vigour of the Sonne of righteousnesse , which for a time was eclipsed or overcast with a bloody sweat , did breake forth afresh , and though in the night time , did no lesse dazell and astonish the armed band , which came with Iudas to apprehend him , then the light which shone at mid-day did S. Paul , when he was armed with authority to attach his Followers . For immediatly after , that Cup which he prayed against , was passed from him ; Hee knowing all things ( saith St. Iohn ) that should come upon him , went forth , and said unto them that came to apprehend him , Whom seeke yee ? They answered him , Iesus of Nazareth . Iesus saith unto them , I am hee . And Iudas also which betrayed him , stood with them . Assoone then , as hee had said unto them , I am hee , they went backward , and fell to the ground . Then asked hee them againe , Whom seeke yee ? And they said , Iesus of Nazareth . Iesus answered , I have told you , that I am hee . If therefore , yee seek me , let these goe their way . That the saying might be fulfilled which hee spake , Of them which thou gavest mee , I have lost none , Joh. 18 , 4 , 5 , 6 , &c. Here was a true document both of his royall and spirituall power : of his royall power , in that hee could command them to forbeare any violence towards his Disciples ; yea not to oppose violence offered unto one of their company . For Simon Peter ( as St. Iohn saith ) having a sword , drew it , and cut off one of the servants of the high Priests right eare : the servants name was Malchus , 10 , 11. verses &c. St. Luke recordeth , that hee touched his eare and healed him : so farre was he from all desire of revenge upon his enemies . This was an act of his power spirituall : so was that likewise in protecting his Disciples from danger , as well of soule , as of body . For as S. Iohn ( to my apprehension ) intimates , if they had been put unto the same fiery triall , unto which hee himselfe was exposed , they had denied him and their former faith . Therefore hee commanded his Apprehenders to let them goe their way , that the saying might be fulfilled which he spake ( some few houres before , ) Of them which thou gavest me , have I lost none , John 18.10 . So he had said , Iohn 17.11 . And now I am no more in the world , but these are in the world , and I come to thee Holy Father , keepe through thine owne Name , those whom thou hast given me ; that they may be one , as we are . While I was with them in the world , I kept them in thy Name : those that thou gavest mee I kept , and none of them is lost , but the sonne of perdition . Either Iudas was never one of them , whom his Father had given him , or at least , at this time , had given himselfe to his Father the Devill . 5 But as one , and the same prophecy , may be often filled by events much distant in time : so may divers prophecies , much distant for time , be accomplisht in one and the same event , in the same point of time ; as in this dismission of JESUS his Disciples , both his owne praediction ( as Saint Iohn tells us ) was fulfilled , and another prophecy likewise , as we may gather from S. Mark , or rather from our Saviours exposition recorded by the Evangelist Mark 14. Iesus saith unto them , All yee shall be offended because of me this night . For it is written , I will smite the Shepheard , and the sheepe shall be scattered . This smiting of the Shepheard , was amongst other prophecies , both foretold , and prefigured , ( as is probable ) by the death of Iosiah : unto which most referr that of Ieremiah , Lamen . 4.20 . The breath of our nose-thrills , the Anointed of the Lord , was taken in their pits ; of whom , we said , under his shadow , we shall live among the heathen . Some there are , which referr this complaint , unto the Captivity of Zedekiah , but not so pertinently or considerately , as most other of their meditations or observations would occasion the Reader to expect . For the Prophet Ieremiah , did never conceive such hope of Zedekiah or Iehoiakim , as the deepe straine of this particular threne or throb doth import . No sonne of good Iosiah , was either in life or death , such a type of the Lords promised Annointed , as himself had beene . From the houre of his death , untill the return of his people from Babylonish Captivity , Jerusalem and Judah did not see one joyfull day : the light of Gods Countenance did not shine upon them , as the history of the Old Testament , especially of the Bookes of Kings and Chronicles do sufficiently testifie . Nor did this Nation from the day of our Saviours death , enjoy one quiet or secure day : not one houre , wherein there either was not apparent danger , or some secret breeding of new calamities : nor shall they enjoy any , till it please him whom they crucified , to restore them againe to the land of their Inheritance , from which they are scattered : or at least , to their spirituall state , from which they are fallen . 6 That the forementioned lamentation or threne , did in the literall and historicall sense referre unto the untimely death of good Iosiah ; that the calamities which ensued upon his death , did typically portend just matter of greater sorrow for the death of the Lords Anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the Messias : ] that one place of the Prophet Zachariah ( to omit others ) perswades me : They shall mourne for him , as one who mourneth for his onely sonne , and shall be in bitternesse for him , as one that is in bitternesse for his first borne . In that day shall there be a great mourning of Hadadrimmon in the valley of Megiddo . Zachar. 12.10 , 11. &c. For in the valley of Megiddo , Iosiah was slaine , as it is recorded , 2 Chron. 35.22 , 23. And all Ierusalem , and Iudah mourned for Iosiah , and Ieremiah lamented for Iosiah , and all the singing men , and the singing women spake of Iosiah in their Lamentations to this day , and made them an ordinance in Israel : and behold they are written in the Lamentations . This disaster occasioned , by his owne oversight or forwardnesse to fight with Necho , befel Iosiah , after he had wrought that remarkable reformation in the house of the Lord , and after hee had celebrated the Passeover , with such solemnity , as had not been seen before in Jerusalem , nor after . It was the eminency of Iosiah his zeale and fidelity , in setting forth that solemnity and other services of God , which occasioned this people , even the Prophets first to conceive , that they should prosper under his shadow , and after these hopes had failed , to lament his death in such passionate expressions , as the faithfull amongst his people , even our Saviours Disciples did his death . But we trusted , that it had beene he , who should have redeemed Israel . Luke 24.20 . The extremity of sorrow upon our Saviours death , foreshadowed by the Lamentations for Iosiahs losse , was fulfilled pro illâ vice , in that compunction of heart and spirit , in Saint Peters Auditors , Acts 2.37 . Now when they heard this , they were pricked in their hearts , and said unto Peter , and the rest of the Apostles , Men and Brethren , what shall we doe ? But the full accomplishment of those mournfull Lamentations for our Saviours death , whether foreshadowed or foretold or inchoated , whether in the Old Testament , or in the New ; is not to be expected before the conversion of the Jews , which will not be publick or Nationall , untill they seriously and publiquely repent them of their owne sinnes , and of the sinnes of their forefathers , for putting the Lord of life and King of glory , to a bitter and shamefull death . Nor is the Nation of the Jews onely , but all the kinreds of the Earth to bewaile him and repent : for all were causes of his death . Behold he commeth ( saith Saint Iohn ) with clouds ; and every eye shall see him : and they also which pierced him : and all kinreds of the earth shall waile because of him . Rev. 1.7 . 7 A fitter Subject for meditations , to make either a private Christian truely wise , or wise men ( especially Governors , whether Ecclesiasticall or civill ) truly Christian ; I could not commend unto the one , or other , ( though bound so to doe upon my deathbed , ) then the sacred historie , concerning the estate of Judah , from the death of good Iosiah , to the end of the Babylonish Captivitie ; and the history of Iosephus and others , who have decipherd the estate of the Jews , since they put the Lord of life to death . This parallel betweene Jerusalems two progresses to her first and second destruction , was the maine theame of my first ministerial meditations , the contents wherof would bee too laborious to collect , and their expressions too long to bee interserted in this Treatise . To returne therefore to the former path , from which I have somewhat , though not impertinently digressed . 8 Of that glory of Christ , which shall be revealed , when every eye shall see him , when they that crucified and pierced his body , shall mourne after such a manner , as Zacharie and St. Iohn in the places forecited import : Hee himselfe in the houres of his greatest humiliation ( immediately after his agony in the garden , and ( as I take it ) before Iudas did deliver him up to the high Priest and Officers ) did exhibite some rayes or glimpses by striking the Armed band , which came to attach him , backwards downe to the ground , with the sole words or breath of his mouth . And again by the deliverance of his followers from such rage and tyranny , as they practiced against him , that the words of the Prophets ( not their projects ) and his exposition of their meaning might be fulfilled , I will smite the Shepheard , and the sheep shall be scattered . This prophecy wee have Zachar. 13.7 . The accomplishment of this prophecy , was in part exemplified by the scattering of his Apostles and Disciples , upon his apprehension and death . And so were the words immediately following in the Prophet , punctually verified and really exemplified , in recollecting them again after his Resurrection , and the feast of Pentecost next ensuing . The full accomplishment of the prophecy , as it concerns the scattering of the flock or sheep was not publiquely declared or exemplified before the destruction of the second Temple , and dispersing of the Jewish Nation . The other parts of the same prophecy , must be afterwards accomplisht in the conversion of the Jews . CHAP. XXIIII . Of the predictions or prefigurations of our Saviours sufferings after his apprehension in the High Priests hall , &c. 1 ALL these rayes or glimpses of the Sun of Righteousnesse , did interpose themselves in the dayes of his humiliation and obscuritie , before he was led bound to Caiaphas the high Priest . But after Iudas of a close Ahitophel or cunning traitour , became an open Dalilah , and had betrayed his Master into their hands with a kisse : this Sampson the Sun of righteousnesse , became like another man , or like the moone in eclipse . More weak and impotent for any attempt of resistance or escape , then Samson was , after the razor had gone over his head , and taken off the Ensigne of the Nazarite . These enemies of the God of Israel , did sport themselves more cruelly , with the bodily miseries and calamities of the true Nazarite , then the Philistines had done themselves with Sampson , untill he resumed his former strength by dying . So then Sampson in his strength and weaknesse or dejected estate , was a lively type of JESUS of Nazareth in both his estates and conditions of life , whilest he lived here on earth . No type at all , not so much as a shadow of Christs humilitie and patience in all his sufferings , but rather a foile by his impatience to set a lustre upon the unparalleld meeknesse of this true Nazarite of God by an Antiperistasis . Sampsons last prayers unto the God of his strength were , that he would give him power at the houre of his death , to be revenged on his Enemies , for the losse of his eyes . Jesus of Nazareth , the true Nazarite of God , when he came unto the crosse on Mount Calvarie , the stage and theatre for his enemies sport and triumph over him in this solemne feast , prayes heartily , even for those that hoodwinckt him , and bid him prophecy , saying , Who was it that smote thee ? And for the Roman Souldiers , which were the Executioners of their malicious merriment , he prayes for both in such a sweet and heavenly manner , as no Prophet had ever done for his Persecutors , Father forgive them , for they know not what they doe . He did not so much as either lift up hand or voice , or conceive any secret prayer against one or other of his persecutors , during the time of his lingring , but deadly paines ; as knowing , this was the time wherein his body was to be made as an anvile , that he might doe the will of his Father by the Sacrifice of himself , and sufferance of all other indignities , more bitter to a meere man , than twenty deaths , though of the crosse . The effect or purpose of Gods will in this sacrifice ( as our Apostle instructs us ) was our Sanctification . But the will of God , which he was now to doe , was his will passively taken , to wit , for the body of CHRIST offered up once for all , as our Apostle interprets the meaning of the Author , or rather of the Holy Ghost , who did inspire the Author of the fortieth Psalme with the spirit of Prophecie . 2. As in perusing many other Psalmes , so in this , I cannot but bewaile the negligence of most Interpreters , as well ancient as moderne , for not inquiring more accurately after the Authour , but especially the historicall occasions of composing it . I had many yeares agoe sundry probable notions or conjectures , that this Psalme , though inscribed a Psalme of David , or revealed to David * ( for this inscription will well beare both senses ) as some other Psalmes which have the same Inscription ; were ( if wee may beleeve good Authors ) penned or paraphrased upon by Ieremiah , for the peoples use in the Babylonish captivity . But these conjectures , and the perusall of such notes , as I had then gathered concerning the Author of this Psalme , I now wave , or rather altogether omit . But whether the Author of this Psalme ( suppose David ) did act his owne part , as having some speciall Cōmission from the Lord to instruct the people , that to doe Gods will in some peculiar service then required , was better then sacrifice , much better then burnt offering : or whether he spake this divine vision or rapture , in the person of the Messias alone ; this ( however ) is most certain that the 6 , 7 , & 8. verses of that 40. Psalme , do containe a concludent Prophecie of the abolition of legall sacrifices , by the sacrifice of Christs body . The argument or demonstration is most divinely gathered , and irrefragably prest home to this purpose by our Apostle , Heb. 10. from the 4. verse to the 11. It is not possible , that the blood of Bulls and Goats should take away sinnes . Wherefore when hee commeth into the world , hee saith , Sacrifice and offerings , thou wouldest not , but a body hast thou prepared mee : in burnt offerings and sacrifices for sinne , thou hast had no pleasure . Then said I , Loe , I come ( In the volume of the booke it is written of mee , ) to doe thy will , O God. Above , when he said , Sacrifice and offering and burnt offerings and offering for sinne thou wouldest not , neither hadst pleasure therein , which are offered by the Law : then said hee , Loe , I come to doe thy will ( O God : ) hee taketh away the first , that hee may establish the second . By the which will , we are sanctified , through the offering of the body of JESUS CHRIST once for all . 3. The onely difficulty about the reconciliation of the Psalmist in the originall , and the Translation of the Seuenty , which the Apostle follows , Heb. 10. and his approbation of it , makes it to mee in this particular , altogether as Authentick as the Hebrew , or a better expression of it , then moderne Interpreters without him could make . The resolution of this difficulty , will much depend upon the literall meaning or importance of the Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Latine Interpreters render it thus , aures perfodisti mihi : others , aures perforasti mihi : others , aures aperuisti mihi , thou hast digged through , boared , or opened my eares . And some of these conceit an allusion in the literall sense , to the legall custome of boaring the eares of such , as were content to continue perpetuall servants to their present Masters , and not use the priviledge of the yeare of Iubilee . But this conjecture is rejected by many moderne Writers , and in particular to my remembrance by Pineda . Aures perfodere ( saith the Tigurine Note upon this place ) symbolicâ oratione est in servitutem mancipare , as much , as to make one a perpetuall servant . This Interpretation I take , supposeth the former allusion to such as were made perpetuall servants by boring their eares . But our Saviour , although for a time hee tooke the forme of a servant upon him , and was qualified for the performance of the hardest part of this service , by opening the eare ; yet was he not made , nor did hee become a perpetuall servant , but shortly after to bee made both Lord and CHRIST . 4. Ribera ( who doubtlesse had read very many and with great judgement , ) saith , Of all the Interpreters which hee had perused , Genebrard comes neerest to the meaning of the Holy Ghost . To exhibite Genebrards Interpretation in his owne words : Aures mihi aperuisti , id est , corpus , per Synecdochen , e Paulo Heb. 10. Mihi aptasti corpus humanum in vtero virgineo . Rabbini non satis perceptâ metaphorâ , Aures fodisti sive aperuisti mihi , ad tuae obtemperandum voluntati aurem revelasti , retexisti ▪ ab aure abstulisti velum & tegmen , ut acutiùs audiret . Effecisti ut te audirem , ac tuae voluntati libens parêrem . Me docilem & obsequentem ad audiendum reddidisti . Chald. Aures ad auscultanda tua praecepta formasti mihi . Nostris congruenter . Quia enim agitur de corporatione sive incarnatione Domini , est metaphora simul & Synecdoche , ad quorum troporum difficultatem explanandam Apostolus appositissimè posuit Corpus aptasti mihi . Est enim primùm metaphora a figulis , qui manu fodicant & ducunt argillam , e quâ cupiunt vas aptare , currente rota , Quare Deus & figulus , & fictor , & plastes nuncupatur , ut alludatur ad Genes . 2. quando ex humo humanum corpus duxit . Est deinde Synecdoche , pars pro toto , aures pro corpore : Sed aurium praesertim meminit , quia de obedientia agebatur . The sum of his exposition is , that the Psalmists meaning is most Elegātly exprest by the Apostle , if we admit of a Synecdoche in the Psalmist and a Metaphor both in the Psalmist and Evangelist . The Metaphor , aures perfodisti , is borrowed from the Potter , who first works or kneads the clay , or earth , whereof he makes his vessell , as if perfodere were as much as fodicare . And so God who is stiled the former or fashioner of al things , did work or frame the body of Christ in his mothers wombe , as he had done the first mans body of red earth or clay . The Synecdoche consists in this , that he mentioneth the eare for the whole body : for though the whole body were so formed by GOD , yet the Psalmist maketh mention onely of the eare , because hee treateth there of obedience . 5. What further improvement of Genebrard his expression either Ribera , or others of that Church , whereof they were members , have made ; I leave it to the diligent Readers further enquiry . Genebrards expression in his own words , is somewhat fuller , then that which Iunius hath in his parallel betweene the Apostle and this Psalmist ; but neither any whit dissonant from the other . If either of them or Ribera had diligently read some Writers of Reformed Churches ( their Ancients in time ) upon the 10. of the Hebrews , any one of them might have spoken more fully and punctually to the question , then all of them doe . For if wee take it as granted , which the Tigurine note upon the forecited fortieth Psalme imports , to wit , that to open the eare , is a speech symbolicall : the symbolicall sense of it , is best expressed by the Prophet Isaiah , in that portion of Scripture , which was appointed by the ancient Catholique Church , and retained by our Orthodoxall English , for the Epistle on Tuesday ( in hebdomade sancta ) or weeke before Easter . The exegeticall exposition of the Hebrew , to open the eares , made by the Prophet , implies a qualification or rather consecration of the whole body , for suffering all maner of grievances , that could bee inflicted upon it : and that this qualification was to be wrought by the eare , as it is the sense of discipline , whether active or passive , whether of understanding or of patience in suffering . Nor are the Seventy Interpreters in this point to bee blamed , ( especially the Translation being so well approved by our Apostle , Heb. 10. ) for their variation in words from the Hebrew , but rather to be admired for their divine expression of the intent , and meaning of the Holy Ghost , as well in the fortieth Psalme , as in the tenth to the Hebrews . The Psalmist doubtlesse did foretell , and the Prophet Isaiah did perhaps both foretel and forepicture the indignities done unto our Saviours body in the high Priests Hall , by the Jews : and in the Common hall or Sessions house , by the Roman Souldiers , and upon the Crosse by both . This Prophet more particularly foretold his undaunted patience and resolution , in suffering whatsoever they did , or could inflict upon him . To parallel the Prophet with the Evangelists , the Prophets words are these ; The Lord God hath opened mine eares , ( aperuit aures , not aures perfodit , or perforavit ) and I was not rebellious , neither turned away back . I gave my back to the smiters , and my cheeks to them that plucked off my haire . I hid not my face from shame and spitting . For the Lord God will help mee , therefore shall I not bee confounded ; therefore have I set my face like a flint , and I know , that I shall not bee ashamed . Hee is neere , that justifieth me , who will contend with me ? Let us stand together : who is mine adversary ? let him come neere to me . Behold the Lord God will help mee : who is hee that shall condemne mee ? Loe , they all shall wax old , as doth a garment : the moth shall eat them up , Isaiah 50.5 , 6 , &c. This resolution or undaunted patience ( which is the effect or consequence of opening the eare ) doth fully import corpus aptatum , not an humane body , onely framed or fashioned in the womb , as Christs was , but a body qualified , or fitted by the discipline of the eare , for all maner of sufferings , as the body of a servant , to doe his Masters will , though by suffering the most cruell death or torture , that could bee inflicted upon him . And such was the body of Christ , wherein he executed that part of his Father will , by which we are sanctified once for all . But the circumstances precedent and subsequent to the Propheticall passages , will occasion the attentive Reader to dispute with himself , at least to move the like question to that , which the Eunuch proposed to Philip , as whether hee spoke all this onely in the person of Christ , or respectively both of Christ , and of himselfe ? That the Prophet when he composed that divine passage , had an explicite prevision of the indignities , which should be done unto his Lord ; and of his admirable resolution to suffer them with inimitable patience ; there is no question but ( as hath been oftentime observed before ) the spirit of the most Evangelicall Prophets ( of which ranke Isaiah was a speciall one ) were usually elevated unto raptures or previsions of our Saviours sufferings , by their owne like sufferings . They had not onely a cleare foresight , but a true feeling of them ( though in a farre lesse measure , and lower degree , then Christ himselfe had ; ) Yee stiffnecked , and uncircumcised in hearts , and eares ( saith St. Steven ) yee doe alwayes resist the holy Ghost : as your fathers did , so due yee . Which of the Prophets have not your fathers persecuted ? And they have slaine them , which shewed before of the comming of the just one ; of whom yee have been now the betrayers , and murderers , Acts 6.51 , 52. If these later Jews did to our Saviour CHRIST , as their fathers had done to the Prophets his forerunners ; then the Prophets did suffer the like indignities of the former generation , as Christ did of the latter . They were not onely forerunners or foretellers of him , but types or shadows of him in all his sufferings . No Prophet was more cruelly dealt with , then the Prophet Isaiah . None did partake more deepely of the royall Sonne of Davids affliction , then this Propheticall sonne of David : for Isaiah was of the royall blood a neere kinsman to wicked Manasses , who caused him to be sawed to death , if we may beleeve Ecclesiasticall Stories . 6. Isaiah , in the beginning of this 50. Chapter , brings in the Lord thus debating with the unbeleeving , rebellious people of his time , Where is the bill of your Mothers divorcement , whom I have put away ? Or which of my Creditors is it , to whom I have sold you ? Behold , for your iniquities have you sold your selves , and for your transgressions is your Mother put away . Wherefore when I came , was there no man ; When I called , was there none to answer ? Is my hand shortned at all , that it cannot redeeme ? Or have I no power to deliver ? Behold , at my rebuke I dry up the sea : I make the rivers a wildernesse : their fish stinketh , because there is no water , and dieth for thirst . I clothe the heavens with blacknesse , and I make sackcloth their covering . Verse 1 , 2 , 3. &c. But in the 4. verse hee altereth the person , if not of the Speaker , yet of him to whom he speakes ; The Lord God hath given to me the tongue of the learned , that I should know how to speak a word in season to him that is weary . He wakeneth morning by morning , he wakeneth mine ears to heare , as the learned . This was the Prophets own comfort in particular , and in this qualification , he was a type or shadow of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who had thus qualified him . And so no doubt hee was in that resolution , which hee took upon him from the opening of the eare , verse 4. before cited . In both places it is remarkeable , that he doth not instile the God of his strength , and comfort by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by the Name of 4 letters onely , but thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord God hath given me the tongue of the learned : the Lord God hath opened mine eare . And this , as was observed before , was the peculiar title of God the second person in the Trinitie , or God to be incarnate : unto whom the Prophets his forerunners in all their anguishes and distresses , did under this peculiar title direct their prayers , as then seeing that this Lord God was to beare their sorrows ; and to be partaker of all their infirmities , that he might be a faithfull Comforter , and such an high Priest as our Apostle describes Hebr. 2. They intreated him by the foresight of his future sufferings , as the faithfull now do beseech him to be compassionate towards them by the memory or experiēce of his afflictions past . There is no incongruitie then to say , that this prophecie of Isaiah was literally and respectively meant of himself , as of the type : but really fulfilled of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he praiseth , not onely in the mysticall , but also according to the most exquisite literall sense . For however , this Lord God had opened his eare , yet the resolution , which hee professed was greater , then hee had occasion to put in practice , at least with such undaunted patience , as our Saviour did . Yet doe we never reade , that our Saviour in the daies of his humiliation or houre of his agony , did direct his prayers unto GOD , under the title of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Lord , and God , but unto God as his Father . And this is to mee a pregnant argument , that not only the forecited place of Isaiah , but many other hymnes or Psalmes , especially in or after Davids time , were literally meant of the Prophets , which composed them , especially in respect of this circumstance of the person or party to whom they prayed , seeing our Saviour in his prayers to God did never use the same title they did . The Prophet David himself had many and just occasions in his own person to conceive that excellent prayer , Bow downe thy care , O Lord , and heare me : for I am poore and needy , &c. Psal . 86. Yet were the occasions , and matter of this Psalme really accomplisht in the Sonne of David , whom David here as in the 110. Psalme twice instileth his Lord and God , as verse 12. I will praise thee , O Lord my God , with all my heart , and I will glorifie thy Name for evermore . And verse 15. And thou , O Lord , art a God full of pitty & compassion , & gracious , long suffering , and plenteous in mercy and truth . Moses had said the same in effect long before : onely he doth not give the title of Lord , nor intimate such a cleare distinction of the persons in the Trinitie , as David in this 110. Psalme did . For David ( as was observed before ) had a cleare prevision , that albeit the Messias or promised seed was to be his Sonne , yet was withall to be the Sonne of God : therefore to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto whom he and other holy men did continually pray in their calamities , and so much magnifie , either for their comfort or strength to endure their grievances . 7. But to returne to the forecited place of the Prophet Isaiah , the words immediately following the forecited place , verse 8. [ Hee is neere that justifieth me : who will contend with me ? &c. Behold the Lord God will help me : who is he that shall condemne mee ? ] were literally , and respectively meant not only of Christs forerunners , but of his followers : and are so applyed by our Apostle , Romanes 8.30.31 . If God be for us , who can be against us ? And againe verse 33. Who shall lay any thing to the charge of Gods elect ? It is God that justifieth : who is he that condemneth ? It is Christ that died , yea rather that is at the right hand of God , who also maketh intercession for us . The Apostle in this had the same confidence in Christ the Lord and in his sufferings , which the Prophet Isaiah had in the Lord his God , to whom he directs his prayers . And so may all others have , that faithfully beleeve in him : that is , all such , to whom their owne consciences can testifie such a true conformitie unto Christ in his sufferings , as our Apostle Paul and the Prophets were conscious of in their Soules and Spirit . And any other mark of Election , besides this , I know none : nor will it be easie for the Reader whosoever he be , to find any other in the day of tryall or temptation . 8. The Evangelicall parallel to the Prophet Isaiahs prediction , we have in part Luke 22.63 , 64. And the men that held Iesus , mocked him , and smote him , and when they had blindfolded him , they stroke him on the face , and asked him , saying , Prophecie , who is it that smote thee ? Thus they dealt with him in the high Priests Hall , before his examination or sentence given against him . And so again they used him at his examination Iohn 18.19 . The high Priest asked Iesus of his Disciples and of his doctrine : Iesus answered , I spake openly to the world , &c. Why askest thou me ? Ask them which heard me , what I have said unto them : behold they know what I said . And when hee had thus spoken , one of the Officers which stood by , struck Jesus with the palme of his hand , saying , Answerest thou the high Priest so ? Unto this indignity he replies with such meeknesse and patience , as no Prophet in like case ever used , onely thus , If I have spoken evill , beare witnesse of the evill : but if well , why smitest thou me ? To the like indignities done unto by him the Roman Souldiers & by Herod , he maketh no reply at all . So that however the forecited words of the Prophet Isaiah , and of the Psalmist , Psalme 40. and the 86. might be respectively verified of themselves ; yet were they never exactly fulfilled , save onely of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Lord to whom they direct their prayers . None of them ever had a bodie so fitted , or their eares so opened by the Lord God , as this Lord God himself had , a temper of body and mind not moveable to any passion either by indignitie of speeches which he heard , or by the blows which he suffered . CHAP. XXV . The unjust proceedings of the high Priest and Elders against the Sonne of God , were punctually foretold by the Prophets . 1 BUt was it any where else foretold besides in those passages of the Prophet Isaiah and the Psalmes forecited , that the Lord of glory or God the Redeemer of Israel should suffer all those indignities , should bee despightfully arraigned , unjustly examined , and sentenced to death by his native subjects and by the Gentiles ? If thus much had not been both foretold and foreshadowed both by Moses and other Prophets , our Saviour would not have censured those two Disciples whom hee did vouchsafe to accompany to Emaus , saying , Wee trusted that it had been hee , who should have redeemed Israel . His taxe of this their present distrust or dull beliefe , is more sharpe , then any reply or answere , which hee made unto such malicious Infidels , as from the time of his apprehension did deride , beate , scourge , and crucifie him , for avouching he was the God of Israel or King of the Jews . For unto these two Disciples hee said ; O fooles and slow of heart to beleeve all that the Prophets have spoken . Ought not Christ to have suffered these things , and to enter into his glory ? And beginning at Moses and all the Prophets , hee expounded unto them in all the Scriptures the things concerning himselfe , Luke 24.25 , 26. I can no way dislike , but rather approve of Maldonats and other learned Commentators wishes upon this place , that , if so it had pleased the Lord , the Evangelist had related unto us , either the places which hee expounded to them , or his expositions upon them . But ( as I have heretofore advertised the Reader , and shall take occasion hereafter to put him in mind ) it seemed not expedient to the wisdome of God , to have the full exposition , either of our Saviour or the Apostles themselves , upon those Scriptures which they alledge , extant upon undoubted record : but rather to exhibit us certaine hints or just matter of sober and serious search of the Scriptures , which they alledge . Amongst other sacred passages , which our Saviour expounded to those two Disciples , I make no question , but the eighty second Psalme was one . To omit all enquiry who was the Author of the Psalme , whether Asaph ( whose inscription it beares ) or David himselfe : or what speciall occasions , the Author of it , whosoever he was , had to compose it , whether his owne experience in suffering wrong : or some observation of grosse partiality or corruption in the course of Justice towards others : the Psalme it selfe is Propheticall , and was never so punctually verified at any time before or since , as it was at our Saviours examination by the high Priest and Elders , and at his arraignment before Pontius Pilate ; yet the full accomplishment of the last clause will not be , untill the finall day of Judgement : God standeth in the Congregation of the Mighty ( saith the Psalmist ) he judgeth among the Gods. How long will yee judge unjustly , and accept the persons of the wicked ? Defend the poore and fatherlesse : doe justice to the afflicted , and needy : deliver the poore and needy : rid them out of the hands of the wicked , Psalme 82.1 , 2 , 3 , 4. Here was a faire caveat put into the Courts of Justice by the Psalmist , not to passe sentence upon the Messias for saying hee was the Sonne of God , or for making himselfe equall with God : not to accept of the person of Barabbas before him , who now as GOD did stand amongst them . But besides this caveat of the Psalmist , the circumstances of time , and the manner of their owne proceedings against him , did warne them , as Pilats wife did him , to beware how they had any thing to doe with that just and holy man. And our Saviour himselfe vouchsafeth to bee the remembrancer , that however hee now stood to bee Judged by them , yet he was that very God , which the Psalmist foretold should be their Judge , and the Judge of the whole world : For so the Psalmist concludeth ; Arise O God , and judge the earth : for thou shalt inherite all Nations , verse 8. This universall Inheritance and power to judge the earth , was bestowed upon our Saviour at his resurrection , after they had judged him for saying he was the Sonne of God. 2. After they had sought many false witnesses against him , but could find none whose testimonies did agree , or if they agreed , did reach home to convince him of any capitall crime : they sought to entrap him by his owne confession , which being judicially made and taken , they knew to be a full and legall conviction . The high Priest , failing in his intended subornations against him , said unto him , I adjure thee by the living God , that thou tell us , whether thou bee the Christ , the Sonne of God , Matth. 26.62 , 63. And unto this interrogatory ministred unto him , by the high Priest ex officio , not in a criminall cause , but in a point of beliefe or doctrine , hee vouchsafeth a full and punctuall answere , as to his competent Judge quoad haec ; such an answere , as he did not vouchsafe either to Herod , when he was brought before him , nor to the high Priest and Elders , when they examined him before the two false witnesses , which at the last cast were brought against him : These circumstances wee have related in the forecited place of St. Matthew : At the last came two false witnesses , and said , This fellow said , I am able to destroy the Temple of God , and build it in three dayes . The high Priest said unto him , Answerest thou nothing ? what is it which these witnesse against thee ? But Iesus held his peace , Matth. 26.60 , &c. And S. Luke tells us , Chap. 23.9 . When Herod questioned him in many things , hee answered him nothing . But assoone as the high Priest adjured him by the living God to tell him the truth , whether hee was the Christ , the Sonne of the living God ; Iesus saith unto him , thou hast said . Neverthelesse I say unto you , hereafter shall you see the Sonne of man sitting at the right hand of power , and comming in the clouds of heaven . Then the high Priest rent his clothes , saying , Hee hath spoken blasphemie : what further need have wee of witnesses ? Behold , now yee have heard his blaspemy : what think yee ? They answered , and said , Hee is guilty of death , Matth. 26.65 , 66. All these circumstances are related by S. Luke , but not in the same order , which S. Matthew doth , for ( as hath been heretofore observed ) albeit wee are bound to beleeve , that every Evangelist wrot nothing but divine truth , yet every one of them , did not record the whole truth , with all its circumstances , nor relate either our Saviours answers or his enemies practises against him , in the same order of time , in which they were made or exhibited . St. Matthew referres , or rather intermingles the fulfilling of Isaiahs Prophecy for spitting in his face , for buffeting him , and smiting him with the palmes of their hands , with the relation of his answere to the high Priest , and his Associats censure against him : Then did they spit in his face , &c. Matth. 26.67 , 68. S. Luke tells us that they which held him over-night , when Peter denied him , did mocke him and smite him , &c. Luke 22. ver . 63 , &c. And againe that the high Priest put the forementioned Interrogatory to him , in the morning , after Peter had denied him . And verse 66. this is most probable , that the high Priest and his Complices being hypocrites , would at least be carefull to observe the outward or visible forme of Justice , which was not to examine men , or produce witnesses against them after midnight or in the Evening . For this was one of the grosse abuses practised by their idolatrous forefathers ; the full measure of whose grosser sinnes , this last generation did make vp by a precise and rigid reformation of them . The consciousnesse of their curiosity , and care to eschew their forefathers open sinnes , was the principall root of their Pharisaicall hypocrisie . 3. But wee need not to rely upon probabilities , concerning the time wherein they examined our Saviour : for that is plainely and assertively set downe by S. Luke 22. Assoone as it was day , the Elders of the people , the chief Priests , And Scribes came together , and led him into the Council , saying , Art thou the Christ ? tell us . And he said unto them ; If I tell you , you will not beleeve . And if I ask you , you will not answere mee , nor let mee goe , verse 66 , 67 , &c. St. Luke although hee most exactly observes the order of the processe , and circumstance of time , omits the adjuration of the high Priest , and the production of the false witnesses against him . But to recompense this omission , hee interserts one reply of our Saviour to the adjuring interrogatory , which St. Matthew expresseth not , but unto which his other expressions must have speciall reference , if we will make true Grammaticall construction of them . For upon this interrogatory , Art thou the Christ ? tell us , as S. Luke hath it , hee said unto them , If I tell you , you will not beleeve , and if I also ask you , you will not answere me , nor let me goe . And here S. Matthews ellipticall expression of the answere following , doth somewhat raise or quicken St. Luke more full expression ; St. Luke saith , Hereafter shall the Sonne of man sit on the right hand of the power of God. * St. Matthew relating the same answere , saith , Neverthelesse I say unto you , hereafter shall yee see the Sonne of man sitting , &c. * This adversative particle , Neverthelesse , referres to that of S. Luke which S. Matthew omits , If I tell you , you will not beleeve me , &c. Though there bee some variation in the words , yet they agree as well as a sharp and a flat in musick : whatsoever is omitted by either is but as a rest in song . The full tone or harmony betwixt them , amounts to this : However yee will not beleeve what I say : nor deale ingenuously with mee , yet at your perill be it : For I must tell you the truth which you know in part , but will not know ; but which hereafter ye shall more then beleeve . For yee shall see the Sonne of man sit on the right hand of the power of God , &c. This they knew well to bee a seate onely for the Sonne of God , and therefore , whereas before they had onely interrogated , whether he was the Christ , they put the second interrogatory to him , as St. Luke relateth them plainly and distinctly , though St. Matthew put them both into one ; I adjure thee by the living God that thou tell us whether thou be the Christ the Sonne of God , Matt. 26.63 . Then said they all , Art thou then the Sonne of God ? And he said unto them , Yee say that I am , Luke 22.66 , and the 70. And upon this confession they proceed against him . Now this answere or confession implies these two fundamentall points of belief : The first , that this JESUS of Nazareth , whom they now convented , was the Christ . The second , that although hee was the Sonne of man , yet being the CHRIST , he was likewise the Son of God , not by adoption but by nature or primogeniture . For unlesse this had been the meaning of their Interrogatory and of his answere , they could not have condemned him of blasphemy , for avouching himself to be the Messias : that is , the Son of God in such a sense , as Abraham or David or Adam in his integrity had been , or any of the pure Angelicall Substances are . They took it as granted , nor did he deny it , that he made himself such a Sonne of God , as was equall with God. And this to their apprehension was blasphemy ; a capitall crime , and so they censure it . So then here was God standing in the Congregation of the Mighty . These earthly Gods did judge him , and he againe judgeth them : at lest he declareth himself to bee that Judge , which was to judge them and the Gentiles too . But as the Psalmist in this forecited Psalme had fore-prophecied , They know not neither will they understand : they walk on in darknesse ; all the foundations of the earth are out of course . They indeed were Gods , and all of them children of the most High : yet all to die like men , and fall , as former great ones had done . But not the sonnes of God after such a maner as he was , who albeit hee was to die like man , yet not to fall like one of the Princes , but to rise againe by power of the Godhead to judge the earth . CHAP. XXVI . The false accusations made by the Priests , and Elders against the Sonne of God , when they brought him before Pilat , foretold by our Saviour himself and by the Prophets . 1 AS the Sonne of man , and the Sonne of God was willing to beare our sorrows , and take all our infirmities upon him ; to the end he might bee a faithfull Comforter of all such , as mourne : so it was his pleasure likewise to suffer this most grosse and detestable civill wrong from the earthly powers of Justice , that he might be most exquisitely qualified , even according to his humane nature , to do right unto such as suffer like wrong : and justice upon all unjust Judges , especially upon such as persecute others , as he was persecuted for bearing testimony unto the truth or fundamentall mysteries of our Salvation . But however these earthly Gods , or Rulers of the Jews did sentence him to death for blasphemie : yet were they not by divine providence permitted to put this sentence in execution according to that maner of punishment , which Gods Law did award to Blasphemers . For by the award of that Law he should have been stoned to death . But as S. Iohn instructs us in this remarkeable point of Gods speciall providence ; When Pilate willing to free himself from guilt of innocent blood , bid them take him , and judge him according to their law , they replide , It is not lawfull for us to put any man to death . Iohn 18.31 . How true or pertinent this answer was , I will not here dispute . But thus they answered , as the same Evangelist there tells us , that the saying of Jesus might be fulfilled , signifying what death he should die , and by whom . This saying or prophecy of our Saviour to which St. Iohn refers , is punctually set downe by S. Matthew 20.17 , 18 Iesus going up to Ierusalem , took the twelve Disciples apart in the way , and said unto them ; Behold , we goe up to Ierusalem , and the Sonne of man shall be betrayed unto the chief Priests , and unto the Scribes ; and they shall condemne him to death , and shall deliver him to the Gentiles to mock , and to scourge , and to crucifie him . Unto this death of the crosse they brought him , by their importunate , and subtill sollicitations of Pilat , to proceed against him upon another capital crime , then they by their pretended law had condemned him for . For they pronounc'd him as worthy and guilty of death ( by their law ) for blasphemy : whereas , now before Pilat they frame a new accusation against him , for rebellion against Caesar ; because he profest himself to be King of the Jews , as in truth he was , for royall pitty and compassion towards them : but without any purpose to move the people to take armes , or to exercise any royall authority over them , or any others upon earth , because his kingdome was not of this world . 2 Whilest the high Priest and Elders sate as Judges in their owne Councell-house , they suborn'd false witnesses against him : but whilest they accuse him before Pilat , they themselves become the most malicious and falsest witnesses that ever were produced , or offered themselves voluntarily to testifie in open Court against any living man , in a cause criminall or capitall . All these malicious practices against him , were clearly foretold by the Psalmist his forerunner in the like sufferings , and in particular ( I take it ) by David himselfe Psalme 35. False witnesses did arise , they laid to my charge things that I knew not . They rewarded me evill for good , to the spoyling of my soule . But as for mee , when they were sick , my cloathing was sackcloth , I humbled my soule with fasting , and my prayer returned into mine owne bosome . I behaved my selfe , as though he had beene my friend or brother , I bowed downe heavily as one that mourneth for his mother . But in mine adversity they rejoyced , &c. ver . 11 , 12 , 13. &c. Thus did the Composers of this Psalme and of some others , to the like effect complaine : every man respectively in their owne persons , and upon just occasions . And however they did not in their murmuring complaints , yet in the causes or occasions of the sufferings , they did really prefigure juster occasions & more grievous matter of complaint , on the behalf of their expected Redeemer . And he must have uttered the like complaints in a farre higher straine , if he had beene but a meere man , not armed with patience or long suffering truly divine . The indignities done unto him by Pilat and the Roman Souldiers , by Herod and his men of warre , were perspicuously foretold by David Psal . 2. Why do the Heathens rage , and the people imagina vaine thing ? This parallel between the prophecy of David , and the historicall events answering to it , not the Apostles onely , but other inferiour Disciples did unanimously acknowledge upon the deliverance of Peter and Iohn and the rest of the Apostles from such violence intended against them by the Rulers , and Elders of the Jews , ( as had been practised by them upon our Saviour , ) for working of a miracle in his name : When they had further threatned them , they let them goe , finding nothing how they might punish them , because of the people : for all men glorified God for that which was done . For the man was above forty yeares old , on whom this miracle of healing was shewne . And being let goe , they went to their owne company , and reported all that the chief Priests and Elders had said unto them . And when they heard that , they lift up their voice to God with one accord , and said , Lord , thou art . God which hast made heaven and earth , and the sea and all that in them is : who by the mouth of thy Servant David hast said , Why do the heathens rage , and the people imagin vaine things ? The Kings of the Earth stood up , and the Rulers were gathered together against the Lord and his Christ . For of a truth against thy holy childe JESUS , whom thou hast annointed , both Herod and Pontius Pilat , with the Gentiles and the people of Israel , were gathered together for to doe whatsoever thy hand and thy Counsaile determined before to be done . Acts 4.21 , 22. &c. 3. All of our Saviours Persecutors , whether Jews or Gentiles , per dicta & facta malè ominata , did reade their own doome and the doome of all such , unto the worlds end , as shall continue the course that they begun . The Roman Souldiers clothing him in a purple robe , by putting a crown of thornes upon his head , and by crying , All haile unto the King of the Jews , did act that part in jest or comicall merriment , which they must one day act in earnest , and more then tragicall sorrow . For he had sworne it long before , That all knees should bow unto him , and in that day , they which crowned him with thornes , shall see him crowned with Majesty and glory . Herod in sending him back to Pilat in a white or candid robe , did beare witnesse of his innocency and integrity : and withall of Herod his fathers scarlet sinnes , in putting so many poore Innocents to a bloudy death , upon the notice of his Nativitie . And as for Pilat and the Roman state , by whose authority he was scourged with rods here on earth ; hee whose seat is in the heavens , did even then laugh them to scorne , and since hath broken the whole race of Roman Caesars , with a rod of iron , and dasht them and their Monarchie to pieces , like a Potters vessell . What more shall be done against these cruell Actors , or Abetters of their cruell practices against this King of Kings ; I leave it wholly ( with all submission ) to his sole determination . But that the Indignities done unto him by the Jews , by the Roman or other heathen Governors ; and the visible revenge , which hath since befalne them , were punctually foretold by David , Psalme 2. the testimony before cited , Acts 4. is a proofe most authentick and most concludent . 4. Yet of all the sufferings which he suffered under Pontius Pilat , besides the indignities done unto him in the extremities of his paines upon the Crosse , ( at which Pilat was not present ; ) the rejection of him by the Jews , when this heathen Governor out of a good nature or well meaning policy , had proposed him with an infamous theef or murderer , was far the worst , and doth deserve the indignation of all that loved him . And this circumstance is prest home to them by S. Peter , Acts 3.13 , 14. The God of Abraham and of Isack and of Jaacob ; the God of our Fathers hath glorified his Sonne JESUS , whom ye delivered up , and denied in the presence of Pilat , when he determined to let him goe . But ye denyed the holy One , and the lust , and desired a Murderer to be granted unto you , and killed the Prince of life , whom God hath raised up from the dead , &c. In this preposterous , and sacrilegious choise , they did the Devill a more peculiar and more immediate service , then their Idolatrous forefathers had ever done , either in adoring the brazen Serpent , ( which was the most perverse Idolatry , that ever they committed ) or in sacrificing their sons & daughters to the infernall spirits . In those services , they declare themselves to be servants to Devils : In this sinister choise they prove themselves to be the Devils own sonnes : and exactly fulfill our Saviours prophecy or discovery of their inclinations , before they themselves did know them . For when Jesus had told such Jews as did in a sort beleeve on him , that they were servants to sinne , and could not be made free , but by the Sonne , who abideth in the house for ever : they cholerickly reply , that they were the sonnes of Abraham . Our Saviour rejoynes , Yee are of your Father the Devill , and the lusts of your Father you will doe , hee was a murtherer from the beginning . Iohn 8.30 . &c. and the 44. And so they now desire Barabbas , one whose name imports the sonne of their father : and by quality , the sonne of the Devill , an infamous murderer , to be delivered unto them , in memory of their deliverance out of Egypt : and importunately sollicite the murder of the Sonne of God , of that very God , who had delivered them out of Egypt : who spake to Moses in Mount Sinai ; that Lord God , unto whom Ioshua and all the Judges that succeeded him , were but Generals in the time of warre ; unto whom in time of peace or counsaile for direction of publick affaires , the best of the Priests and Prophets unto the dayes of Samuel , were but Deputies . For the Lord God of Israel all that time was their immediat and proper King. Governors and Deputies they had successively many , but none endued with royall Authority , besides him . No matter of consequence whether of warre or peace , was undertaken by their Governors without speciall revelation or answer from him by Vrim and Thummim , untill Samuels old age ; Then all the Elders of Israel , gathered themselves together , and came to Samuel unto Ramah , and said unto him , Behold thou art old , and thy sonnes walk not in thy wayes : now make us a King to judge us , like all the Nations . But the thing displeased Samuel when they said , give us a King to judge us : and Samuel prayed unto the Lord , 1. Sam. 8.4 , 5. This unseasonable ill aboding desire , did displease the Lord unto whom they prayed , as much as it did Samuel . And yet so far is he from forcing obedience by irresistible coaction , that hee perswades Samuel to descend to their importunat suit , but first to make protestation against it ; Now therefore hearken to their voice : howbeit yet protest solemnely unto them , and shew the manner of the King , that shall raigne over them . ver . 9. This protestation against their petition , and his patheticall forewarning of them , what hard usage they should find under the King , whom they would choose , are set down at full from the 10. of this Chap. unto the 19. Neverthelesse the people refused to obey the voice of Samuel , and they said , Nay , but we will have a King to rule over us , that we may be like all Nations , and that our King may judge us , and goe out before us , and fight our battels . And so after Samuel had rehearsed their resolution in the eares of the Lord their present King , notwithstanding the protestation , and their forewarning concerning their future Kings manner of government , they are permitted for the hardnesse of their hearts , to goe to a free Election of a new King. Yet the calamities and oppressions which Samuel forewarnes would follow upon this their not approved Election , was scarce so much as verified in the daies of Saul , of David , or Solomon : never exactly fulfilled by any King of their owne nomination , or by any King imposed upon them , untill they solemnely and openly disclaime their Native King ; ( that very God whom Samuel in all this businesse had consulted ) and cryed , We have no King but Caesar . After this nomination of Caesar for their King , whatsoever calamities foretold by Samuel , were in any part verified by their owne unruly Kings , were most exactly accomplisht by the race of Caesars , unto whom they solemnely dedicated that allegiance , which was due to Iesus their ancient Lord and King. At the same time , and not before , were the words of the Lord unto Samuel Chap. 8.7 , 8. exactly fulfilled . The Lord said unto Samuel , hearken unto the voice of the people in all that they say unto thee : for they have not rejected thee , but they have rejected me , that I should not raigne over them . According to all the works which they have done , since I brought them out of Egypt , even unto this day , wherewith they have forsaken me , and served other gods ; so do they also unto thee . But of the fulfilling of this prophecy , both according to the literall sense , and prefigurations or matter of fact : and how the Priests and Scribes with their projects against our Saviour , did bring Iacobs dying curse , or ominous predictions against Simeon and Levi upon themselves , and their posterity ; more hath been said in the Commentaries of the first Book * of the Creed , then I now exactly remember : more at least then I will trouble the Reader with a repetition of what he may find there published . CHAP. XXVII . Of such repentance as Judas found : of his casting downe the thirty pieces of silver in the Temple : and of the difficulties or varietie of opinions , by which of the Prophets it was foretold . 1 ONe historicall relation concerning Iudas and his fearefull end , there is , which is by S. Matthew , ( who of all the foure Evangelists citeth the testimonie of the Prophecie , wherein part of it was foretold ) left somewhat ambiguous for the circumstances of time , wherein it happened . Some perhaps would at the first sight , conceive from St. Matthews words , that Iudas did cast downe the hire of his treason in the Temple , immediatly after the chief Priests and Elders had bound our Saviour , and led him to Pontius Pilat the Governour . But if wee consider other circumstances of time related by S. Iohn , and S. Luke , it is farre more probable that Iudas was not touched with sorrow or grief : whether of mind or of body or of both , untill our Saviour was sentenced to the death of the Crosse by Pontius Pilat . For the first thing , which the chief Priests and Elders did , after they themselves had past sentence on our Saviour , was the delivery of him to the Secular power , and their importunat sollicitation of Pilat to put their sentence in execution . It was a memorable document of deadly hypocrisie in the Priests and Elders , that they would not enter into the Common-hall or publique Court of Justice to indite him there , being immediatly after to celebrate the usuall service for that day in the Temple . It was againe an extraordinary courtesie in Pilat towards them , that he would vouchsafe to take their accusations in the pavement or Court adjoyning to the Pretorium . But as well the curtesie of the one , as the hypocrisie of the other , friendly conspired to accomplish the will of God , which was to have his onely Sonne made that day a sacrifice of atonement for the sinnes both of the Jews , and Gentiles ; whereas if Pilat had stood upon points of Authoritie or prerogative : it is more then probable , the Priests and Elders would rather have deferred their accusations for that instant then have entred into the Pretorium or Common-hall . But having once obtained their desire in the Pavement , they immediately returned into the Temple , where Iudas attended them . And having resolved ( as hee thought ) to have set his house or worldly businesse in such order , as Ahitophel had done his ; hee went forth and hanged himself . So that albeit Iudas had seene his Master dead in law , that is , sentenced to death by the high Priest and Pontius Pilat , upon the Jews importunat accusations and testimonies against him : Yet the Traitor having no witnesse produced against him besides his owne conscience , No Judge or appointed Executioner besides himself : did die an accursed death , before his Master had made an atonement for the sinnes of the world . So the Psalmist by way of imprecation had foretold ; Let sudden destruction come upon him unawares ( or as others ) let destruction come upon him , and let the net , that hee hath made for others , catch himself : into that very destruction let him fall , Psalm . 35.8 . How this imprecation though not directed against Iudas alone , did punctually fall upon him , will better appeare anon in the discussions , how the imprecations reiterated in the 109. Psalme , were most punctually fulfilled in him . That which for the present I intended to advertise the Reader of , is briefly this ; That if we referre the time of Iudas death , unto this point of time intimated , the parallel betwixt St. Matthews relation of his fearefull end , and other sacred passages in the Evangelists and Apostles , will be more cleare . St. Matthews relation yee have in the 27. Chapter . 3. Then Iudas which had betrayed him , when he saw that he was condemned , repented himself , and brought againe the thirty pieces of silver to the chief Priests and Elders , saying ; I have sinned in that I have betrayed the innocent blood : And they said , What is that to us ? See thou to that . And hee cast downe the pieces of silver in the Temple , and departed , and went and hanged himself . And the chief Priests took the silver pieces , and said , It is not lawfull to put them into the Treasury , because it is the price of blood . And they tooke counsell , and bought with them the Potters field to bury strangers in . Wherefore that field was called , The field of blood unto this day . ( Then was fulfilled that which was spoken by the Prophet Ieremiah saying , And they took the thirty pieces of silver , the price of him that was valued , whom they of the children of Israel did value : and gave them for the Potters field , as the Lord appointed mee . ) 2. But where this casting downe of the thirtie pieces of silver in the Temple , was foretold or by whom , there is , and hath been great varietie of opinions amongst learned Interpreters , as well Ancient as Moderne ; so great , that many of them have rather soiled , then any way cleared the meaning of the Evangelist : and left the investigation of the truth , more difficult to the ingenuous and sagacious Reader , then if they had not medled with it , or left it ( untoucht ) to his privat search . The first difficulty is about the Grammaticall signification of some words in the Originall . The second pitcheth upon a misnomer of the Prophet , as whether that Prophecie , which the Evangelist said was fulfilled in this fact of Iudas , was uttered or written by Zachariah , or the Prophet Ieremiah , or respectively by both . The third , admitting thus much was either onely foretold , or both foretold , and forepictured either by Ieremiah or by Zachariah or by both , whether they spoke in their owne persons or in the person of Iudas or of Christ or of both . The first difficulty or rather discord about the literall sense of the Prophets words , as they are related by the Evangelist , hath been occasioned partly by the Translation of the Septuagint , and partly by the Author of the vulgar Latin. For whereas wee reade as well in St. Matthew , as in the Prophet Zachariah , And I cast them ad figulum , to the Potter ; the vulgar Latine hath it , And I cast them ad Stataarium , to the Statue maker in the house of the Lord. The Septuagint thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast them into the furnace or to the metal-melter . The Greek might import ( though not so directly as the Latine ) a Potters furnace . But if we take Statuarius ( which is the expression of the vulgar Latine ) in its proper sense , for a Statue maker whether in stone or of metall wrought with toole or molten , there could be no use of such an Artificer in that Temple , wherein all Statues or Images of what stuffe soever they could be made were most strictly forbidden ; Or in that people among whom the erecting or making of them was a crime capital . To avoid this absurditie in their Authenticated Translation , the Sectaries of the Romish Church by the [ Statuarie ] would have us understand GOD himself , who is the former or fashioner of all things . And for this Interpretation , they alledge some ancient Greek Fathers , but whose Authority , they themselves will sleight , or passe such censures upon their Authors , as they will not permit us in like case to doe , whensoever they make against their pretended Catholick tenets . The most learned Interpreters in the Romish Church , do partly bewray , and sometimes openly professe , that this Interpretation is too farre fetcht , and farre wide from the meaning of the Prophet ( whosoever he was , ) as he is alledged by the Evangelist . What then could move so many of them to embrace , or rather not to disclaime these roving collections ? Onely the authority of the Trent Councell , which hath so fettered them in this and other like points , that they dare not say that their reasonable Soules are ( under God ) their owne : but are content to sacrifice learning , reason , and common sense to many illiterat resolutions of wilfull , partial , and corrupt men in that Councel assembled . If the ingenuous Reader will not beleeve me in this particular , let him take the pains to satisfie himself , by observing how Ribera and Castrus with some other men very well learned , and ingenuous ( so farre as they durst ) have utterly lost themselves in their Commentaries upon the 11. of Zacharie . 3. Concerning the second difficultie , many both in the Romish and reformed Churches , will in no case admit of a misnomer in the Evangelists writing , but will have the words cited by him to be the Prophet Ieremiahs owne words , though no where extant in his own works , which now we have . Yet in some other works of his , which no Christian living this day , hath seene : but of which S. Hierom had seen an Hebrew Copy , as he himself relates ; but unto which it doth not appeare that he gave any credit , it being imparted to him by one of the sect of the Nazarens . The words of the pretended prophecy answer so punctually and identically to every apex or title of S. Matthews quotation or paraphrase upon the Prophet ; as we may more then suspect , justly presume that passage which S. Hierom relates , to have been squared on purpose to S. Matthews allegation , after the publishing of this Gospel . For such supposititious or bastard books , were obtruded upon the Church before S. Hieroms or Origens dayes . Amongst many Interpretations upon this 11. of Zachariah , which Iunius in his parallels hath diligently recited , he approves onely of one or two : the one , that Zachariah was binomius , had two names , Ieremiah and Zachariah , a thing not unfrequent in sacred histories , especially where their names , whether they be two or more , have but one signification or importance . Now the etymologie of Ieremiah and Zachariah , according to his Interpretation of them , have the very same signification . The other which after this , Iunius likes best , is that Zachariah had the Prophet Ieremiah for his Master or Instructer , though not viva voce , yet partaker of his spirit by tradition or undoubted relation of his propheticall predictions , from such as had beene acquainted with Ieremiah , during the time of Zedechiahs raigne , or in the beginning of the Babylonish captivitie . This good Writer was afraid lest Ieremiah should have lived too long , if he had been acquainted with Zachariah , upon his return from Babylon , or about the building of the second Temple , as some others before Iunius had avoucht , whose opinion in the maine point he likes well of , to wit , that albeit the testimony alledged by S. Matthew be distinctly found in the Prophet Zachariah , yet is ascribed by the Evangelist himself purposely to Ieremiah , because Zachariah had learned it from Ieremiah , as Daniel had done the end of the captivitie . 4. For my part , if I could be fully perswaded ( as I am not to the contrary ) that the reason why S. Matthew did purposely ascribe these words in the Prophet Zachariah , unto Ieremiah , was because the Prophet Zachariah had Ieremiah in this and many other Prophecies for his Instructer or guide ; I should think it no soloecisme to say , that Zachariah had been acquainted with Ieremiah himself , either about the beginning of the Babylonish Captivitie , or that Ieremiah had lived untill this peoples returne to Jerusalem and to the Inheritance and possessions of their forefathers . For that divers of that generation , wherein Ieremiah prophecied , and whilest the first Temple was standing , did live so long , as Iunius thinks it improbable Ieremiah should live , is cleare from that of Ezra 3.12 . Many of the Priests and the Levites , and chief of the Fathers , who were ancient men , who had seen the first house ; when the foundation of the house was laid before their eyes , wept with a loud voice : and many shouted aloud for joy . Howbeit , I am not of opinion , that men in those dayes did by strength of nature make up so many yeares here on earth , as this history implyes these many Priests and Levites did , but rather that God by his speciall providence and goodnesse , did at this time reiterate or renew that Covenant of life , which once he made to Phinehas and Eleazar . And Ieremiah and Baruch the sonne of Neriah , had this speciall priviledge bestowed upon them , that their lives should be given unto them for a prey , * in all places whither soever they went. Againe , it is very probable , seeing Ieremiah during the time of his imprisonment did by the appointment of the Lord buy the field of Hananeel his uncles sonne , and cause the Evidences subscribed to be put up by Earuch in an earthen vessell , that they might continue many dayes : that hee expected to see the returne of this people from captivity unto the possessions of their Fathers : that hee himself did hope to enjoy the benefit of this his bargaine , which hee made in a strange time , as worldlings would think . But so hee made it for the confirmation of this peoples faith in Gods promises , that fields and possessions , which then lay desolate , should be repossest by this people and their posterity : and Inheritances should bee sold and alienated to the next of kinred , ( as this of Hananeels was to Ieremiah ) according to the Law. 5. Maldonat in his Comments upon St. Matthew is very free , and not afraid , as Iunius and other good Writers are , to admit of a misnomer , neither occasioned by the Evangelists forgetfulnesse , nor from mistake of letters , or abbreviatures by the Transcribers , but rather by a voluntary intersertion of the Prophet Ieremiah his name by some bold Transcriber or Interpreter , when as the Evangelist had onely said , The Prophet , ( as his usuall maner is ) without any intimation what Prophet it was , leaving that wholly to the diligent Readers search or observation . For so he doth in that remarkable Prophecie ; Behold a virgin shall conceive , and beare a Sonne , &c. hee saith no more , then all this was foretold by the Prophet , without any mention or intimation of Isaiahs name : nor doth hee name the Prophet Hosea , when hee records the fulfilling of his Prophecie , Out of Egypt have I called my Sonne , Matt. 2.15 . And in verse 23. of the same Chapter , hee shall bee called a NAZARENE . Hee giving the reason why Ioseph , by the disposition of the Divine providence did divert his intended returne unto Bethleem , where Christ was born , and took up his dwelling in Nazareth , saith this was done , that it might bee fulfilled which was spoken by the Prophets , not so much as intimating the name of any one Prophet , by whom this was foretold . And if the curious Reader would observe his allegations of Propheticall testimonies , throughout his whole Gospel , he shall find the Prophets name , ( whose testimony hee most faithfully records ) concealed or omitted three times as often , as it is exprest . And in those few places , wherein the Prophets name , whose authority hee alledgeth , is exprest , it may without any danger bee questioned whether they were so exprest or interserted by Interpreters or Transcribers . For the addition of names , or change of some vowels , doth no way vitiate the divine truth of Prophecie ; though the custome of later Interpreters or Translators , bee farre more commendable to expresse the Prophets name , or the Chapter and verse , to which the Evangelical story referres , in the margin , not in the body of the Text , However the misnomers of persons or places inserted to the body of the discourse , doth no way corrupt the true sense , and meaning , either of historicall or Propheticall truth : the errour is imputable onely to the Transcriber or Interpreter , not to the Author . 6. But for this place now in question , I know it is objected by good Writers , ( both as well of the Reformed , as Romish Church ) that the most ancient copies of St. Matthews Gospel now extant , have the name of Ieremiah , not of Zachariah : and therefore it is a presumption at least , that the name was not interserted by any Interpreter or Transcriber , but exprest by the first Author himself . Yet this is a presumption onely , no just proofe , because there may be for ought we know , more ancient copies of S. Matthew , then any man of later yeeres hath seene or published to the world ; as of later yeeres some copies of the Septuagint and of St. Iohns Gospel , have been communicated unto the Christian world , which are more ancient , then those which in former ages were most common . Again , no man can make such proof , that any Greek Manuscript of S. Matthew now extant is more ancient then the Syriack Testament , in which the name of the Prophet Ieremiah is not to bee found , although the substance of S. Matthews Text concerning the fulfilling of this Prophecie bee plaine , and full . Lastly , I think , scarce any of the Romish Church would affirme , that such Manuscripts , as they have seene , are more ancient , then their first vulgar Latin Translation of the Books of Moses . And now , if it bee no prejudice to the substance of truth in their most ancient Translation , to intersert names , and places , not so much as heard of in Moses his time , nor added by the Seventy Interpreters : or other expressions of the Hebrew names ( used by Moses ) by the Grecians : but new names imposed by the Grecians upon places otherwise called in more ancient times : it can no way disparage the true sense or meaning of S. Matthew , although very ancient Interpreters or Transcribers have interserted the name of Ieremiah instead of Zachariah into the body of his Text. But where doth the most ancient vulgar Translator make any such intersertion of names into the body of Moses his writings ? To omit other places , so he doth Numb . 34.11 . where we reade , as the Hebrew verbatim hath it , And the coast shall goe downe from Shepham to Riblah , the ancient vulgar Latin makes this intersertion , de Sephama descendent termini in Reblata contra fontem Daphnen ; The coast or border shall descend from Sephama to Riblah over against the fountaine called Daphne , that is , to that Antioch where Christs followers were first named Christians . It is not probable that the first Author of the vulgar Latin was more ancient , then that Hebrew copie of those Apocryphal books ascribed to Ieremiah , by the sect of the Nazarenes . Now this testimony alledged by St. Matthew , being extant in that Apocryphal book before any Latin Translation of the Bible ; and more antient then any Greek transcript of S. Matthew , as yet publickly knowne : the Interpreters Greek or Latine might with the same confidence intersert the Prophet Ieremiah his name into the body of the text , as the vulgar Latine doth the name of the fountaine Daphne into the history of Moses . The most ancient and best Authority , which the Author of the vulgar Latine can pretend for this intersertion , is from the Author of the 2. Book of Maccabees . I could not therefore condemne Maldonat for speaking inconsequently either to the truth it self , or to the Authority of the Romish Church , wherein he lived , for his ingenuous free opinion concerning this misnomer in the text of S. Matthew , which is a farre grosser error in Transcripts or instruments of the Law then of the Gospel . 7 But whether we admit of Maldonats or Iunius opinion , as the more probable : the third difficulty proposed will not be dissolved by one , or both ; And that was , how the Author of the prophecy , whose accomplishment S. Matthew records ( were it Ieremiah , Zachariah , or some other ) should sustaine the person of Iudas the Traitor , and the person of our Saviour CHRIST , who was betrayed , of whom the forecited Prophecy was to be literally fulfilled . That it was fulfilled by Iudas fact , is granted by all : but how it was fulfilled of our Saviour , is a question , which most Interpreters leave undetermined . For the resolution or determination of it , there might be another question premised , to wit , whether he or they , whosoever they were , who did foretell Iudas his casting down the thirtie pieces of silver to the Porter in the Temple , did fore-signifie this by way of vision , or did withall fore-picture it by like matter of fact . But the resolution of this latter question ( neither altogether impertinent , nor absolutely necessary ) might be referred to the determination of the like question , moved by Interpreters upon that of Hosea 1.2 . Goe , take unto thee a wife of whoredomes , and children of whoredomes : for the land hath committed great whoredome , departing from the Lord However they have determined or shall determine that question concerning Hosea , as whether indeed he did take a wife of fornication unto him , or onely spake symbolically , ( as if his sayings were to be construed for his deeds ) neither part of the determination will determine the present difficulty , how either Ieremiah or Zachariah should represent either our Saviour Christ or Iudas , either by word or deed . The shadow of this seeming stumbling block , hath affrighted some learned Commentators out of the right way , into which they had upon good deliberation entred . To instance in one , it was well observed by Castrus upon the 11. of Zachariah . Nihilominus sicut Zacharias in sua personâ referebat Christum , ita & facto suo . Nam quemadmodum pro suo munere pastoritio exigebat pretium , fidem , & pietatem ex corde , & datum est pretium vile , triginta argenteorum : ita Christus postalabat à Iudaeis pro suo Evangelizandi munere , ut sibi crederetur , & ut Deus coleretur : At illi pretio triginta argenteorum eum estimaverunt . Et sicut Propheta indignatus quòd tam vili pretio fuisset aestimatus , & pretium projecit , et eos qui pretium illi dederunt : ita Christus projecit Iudaeos , & tradidit Romanis devastandos . Ne verò dicamus Zachariam Iudae personam & Christi simul retulisse , videtur veriùs diversam esse prophetiam Zachariae & Jeremiae . Nam & Hieronymus super 27. Matthaei sic ait , Legi nuper in quodam Hebraico volumine , quod Nazareae sectae mihi Hebraicus obtulit , Jeremiae apocryphum , in quo haec ad verbum scriptareperi . Zachariah , he grants , did represent Christ both by personal office and by matter of fact . Zachariah did demand faith , & hearty piety of his flock for his propheticall paines amongst them , and they tender him a base reward , thirty pieces of silver : So Christ required of the Jews for his Evangelicall function amongst them , onely this , that they would beleeve him , and worship God : and they value him at 30. pieces of silver . Again , as the Prophet with indignation renounced both the base stipēd which was offered to him , & the flock which did tender it : so Christ cast off the Jews which had thus disesteemed him , and delivered thē over to be destroyed by the Romans . But ( saith this Author ) lest wee should grant that the Prophet Zachariah did by the same fact or resolutiō represent both the person of Christ and of Iudas , it is more probable that the prophecy of Zachariah is different from that of Ieremiah , which S. Matthew alledgeth . For Hierom upon the 27. of S. Matthew tels us , he had lately read a book of Ieremiah in the Hebrew tongue , which one of the sect of the Nazarens had imparted unto him , in which he found S. Matthews allegatiō word for word . Thus farre Castrius . Desinit in piscem mulier formosa supernè . He begins his verdict in the spirit of wisedome and discretion , continueth it perplexedly , and concludeth it according to the foolishnesse or forgetfulnesse of the flesh . For that inconvenience which he so much feared , will be never a whit the lesse , albeit we grant him , that S. Matthews words , do not referre to the forecited place of Zachariah , but to those books of Ieremiah , which S. Hierom had seene ; or to any other Prophet whatsoever , whether his works be extant or lost . And thus being blencht in his right course by the shadow , hee falls foule upon that very stumbling block , or rather a farre worse then that , which he sought to avoid . For by his conclusion the often forementioned allegation of S. Matthew cannot be literally , or concludently referr'd to any Prophet at all . CHAP. XXVIII . The cleare resolution of the third difficulty proposed : of the fearfull end of Judas , and how it was both forepictured , and foretold . 1 SHall we say then that either Zachariah or any other sacred Author of the Prophecy alledged by S. Matthew did represent both the person of Iudas the Traitor , and of JESUS CHRIST whom hee betrayed ? There is no necessity to avouch thus much : nor would it be any absurdity to grant all this and somewhat more . The parallel betweene the Evangelist , and the prophecy of Zachariah , as now it is extant , ( whether in the Hebrew or Septuagint ) whether he onely foretold the event , or foreacted it also by like matter of fact , ( which latter is more then probable , ) is most exact . For Zachary ( as he himself affirmeth ) did require his stipend for his propheticall function , and they weighed him thirty pieces of silver , Zacharie 11.12 . But this stipend , after he had received it , was so contemptible in the sight of the Lord , that he said unto him , Cast it unto the potter , a goodly price , that I was prized at of them . And so he took the thirtie pieces of silver , and cast them to the Potter in the house of the Lord. In thus undervaluing the Prophets person and paines , they did undervalue the goodnesse and person of that Lord , whose Ambassadour he was . Iudas in like sort goeth to the high Priests , and asked of them , What will ye give me , and I will deliver him unto you ? and they covenanted with him for thirty pieces of silver . Matthew 26.15 . This was the highest price , which this last and worst generation of Israel , did set upon the chief Shepheard of their souls ; not the hire or stipend for his paines : for these they set at nought . And by this act they did exactly fulfill both the Prophet Zachariahs words , and the measure of their forefathers sinnes , in undervaluing his ministeriall labours and person . The same Lord which commanded Zachariah to cast his contemptible stipend unto the Potter , did now cause Iudas to throw downe the price , for which he sold and delivered his Lord & Master unto the chief Priests and Officers , in the same house of God or Temple , after he had seen that it was the price of his Masters bloud , not the stipend onely of his treachery . That Iudas did thus farre repent , as to acknowledge his sinne in saying , I have sinned in betraying innocent bloud , this was the Lords doing , or ( as the Evangelist saith ) that which the Lord appointed him to doe . Matthew 27.12 . And no Christian need be afraid to say , that Iudas was moved or appointed of the Lord , as Zacharie was , to cast downe the thirty pieces of silver in the Temple , to the end , that his prophecy , and his fact might be exactly fulfilled . Their forefathers in offering unto Zachariah thirtie pieces of silver for his hire , did forepicture that their ungracious posterity would set as low a price upon the Lord himself . And those words of the Lord unto the Prophet , verse 13. A goodly price that I was prized at , have the same sense , & importance with the like words ( before cited ) * unto Samuel , They have not cast thee off from being King , but mee . If we compare the 13. verse of the 11. of Zacharie with the 12 , and consider the alteration of the persons speaking , they will beare this sense or importance ; or rather require this construction ; Be content to forgoe thy stipend : for they have not onely undervalued thee and thy ministeriall paines , but they have undervalued mee . For as this present generation hath done by thee , so and much worse will their ungracious posteritie deale with me . This is the very brief or abstract of S. Matthew Chap. 27. ver . 9 , 10. ( Then was fulfilled that which was spoken by the Prophet saying , And they took the thirty pieces of silver , the price of him that was valued , whom they of the children of Israel did value : and gave them for the Potters field , as the Lord appointed mee . ) These last words cast a scruple or rather a stumbling block in many Interpreters wayes , how the Prophet Zachariah should be appointed of the Lord to buy the Potters field . But this is presently takē away , if we consider , that the Evangelist in the 9 and 10. verses doth make a paraphrase or exegeticall exposition upon the Prophets words . Now it was ever lawfull , yea the office of the Apostles and Evangelists , not onely to quote the Prophets , but to paraphrase upon or expound aswell the literall as mysticall sense of their words , or portendments of their facts . And if we consult the Prophet himself in the originall , or in the Translation of the Seaventie ; that exposition which we have made as well of his words , as of S. Matthews paraphrase , is most naturally emergent out of the Grammaticall signification of the words , and the persons speaking . When the Prophet speaks unto the people in his owne person , hee saith , If yee think good , give mee my stipend or hire , * not my price , as some render the Originall . But when the Lord speaks thus unto him , Cast it to the Potter , hee saith not a goodly stipend , that I was rewarded with , but a goodly * price , that I was prized at of them . And this distinction of the words perswades mee , that the Prophet did really demand , and they did really pay his stipend . And in this their undervaluation of his person , and paines , they did portend their posterities disesteeme of the great Prophet the Lord himself . 2. One scruple yet remaines , which if I did not , every observant Reader of the Prophet would cast in his owne way : and it is this ; what the Prophet had to doe with any Potter in the house of the Lord ? Some interpreters without any mention of this scruple , give this reason why God commanded the Prophet to throw his stipend to the Potter , because his person or profession was as contemptible , as the stipend was . But if this was the true reason the party to whom hee threw it , was not contemptible onely for the meannesse of his person or profession , but contemptible amongst others of his owne trade . For the word in the Originall hath a note of demonstration prefixt unto it : not a Potter , but the Potter . This scruple ( if I mistake not ) is already cleared in the former Book . For as Vatablus with the consent of some ancient Hebrew Rabbins observe , the ancient reading of the Hebrew was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Treasury , or unto the Treasurer . But in succession of time there hapned a variation in reading , not by negligence of Transcribers or Translators , but by Gods speciall providence , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] . And this substitution of one letter for another , or alteration of the signification of the words , did most divinely character the devolution of the thirtie pieces of silver , designed by Iudas to the Treasurie or Corban , unto the buying of the Potters field to bury strangers in it . Both Iudas , for casting them downe for the Temples use ; and the chief Priests , in otherwise disposing of them , did as the Lord had appointed them . Neither of them did amisse in all this . The height of their sinne was in buying and selling the Lord of life , specially at so low a price . This the Lord did not appoint , or ordaine them to doe : yet did he ordaine their most wicked deeds , and direct their malicious intentions to an happy end : to the redemption of all our soules , and to the fulfilling of this Prophecy . And so hee did ordaine Iudas his resolution to make away himself , unto the confirmation of our faith , and to the fulfilling of another Prophecie , not much observed ( for ought I read ) by most Interpreters . The first and last act that Iudas did , after hee had cast downe the thirty pieces of silver in the Temple , is recorded by S. Matthew , 27.5 . And he cast downe the pieces of silver in the Temple , and departed , and went and hanged himself . 3. This last act was prefigured , ( as most have observed ) by the fearefull end of Ahitophel . But was the maner of his dying , ( which was somewhat more fearefull , then Ahitophels ) any where else foretold ? Yes , it was most remarkably fore-prophecied Psalme 109. with its circumstances , or sad consequences . First , that the imprecations throughout that Psalme were literally meant of Iudas , though his name bee not exprest in it , is cleare from St. Peters speach unto the Assembly of Christs Disciples , for proceeding to the election of another Apostle , in Iudas his place ; And in those dayes Peter stood up in the midst of the Disciples and said , ( The number of the names together were about an hundred and twentie ) Men , and Brethren , this Scripture must needs have been fulfilled , which the holy Ghost by the mouth of David spake before concerning Iudas , which was guide to them that tooke Iesus . For he was numbred with us , and had obtained part of this ministerie . Now this man purchased a field with the reward of iniquity , and falling headlong hee burst asunder in the midst , and all his bowels gushed out : and it was knowen unto all the dwellers at Ierusalem , insomuch , as that field in their proper tongue is called Aceldama , that is to say , The field of blood . For it is written in the Book of Psalmes , Let his habitation be desolate , and let no man dwell therein . And his Bishoprick let another take , Acts 1.15 , 16 , 17. Albeit the chief Priest did bargaine for the field to bury strangers in , yet in asmuch , as the money wherewith they bought it , was Iudas his goods , not theirs ; St. Peter held it no soloecisme to say , that this man , ( to wit , Iudas ) did purchase a field with the reward of iniquity . And seeing this field was purchased of a Potter , it is but one and the same maner of speach , which S. Matthew useth ( by way of paraphrase upon the Prophet Zachariah , ) that Iudas did cast downe the thirty pieces of silver to the Potter in the house of the Lord. S. Matthew relates onely Iudas his hanging of himself : S. Peter addes further , that falling headlong , hee burst asunder in the midst , and all his bowels gushed out . It seemes , or rather it is evident , that either the rope or the gallow tree did break : the later is more probable , if any heed bee to bee given to an old tradition , that he made choise of an Elder tree for the gallows ; a very brittle wood , and such as beares no good fruit , unlesse it bee that which is called the Jews-eare . But although we be bound to beleeve , that most of the imprecations in this Psalme were literally , and concludently meant of Iudas ; yet it may be questioned , whether they were literally meant of him alone , or directly intended against his person by the Prophet David . And however it was lawfull for the Prophets to pray directly against particular persons living in their owne time ( which for any Christian living to doe is most abominable : ) yet for the particular imprecations of this and some other Psalmists , which were not fulfilled till after ages , I cannot but highly approve of Genebrards resolution upon this Psalme . The extract of his resolution is , that however David might have just occasions to supplicat for revenge upon some enemies to him , and to his Government , and to the God of Israel whose Deputy he was : Yet his direfull imprecations throughout this Psalme , aimes at the whole hoast of impiety , or the body of impious men . And seeing Iudas was the chief or highest member of that huge body with whom hee fought : the curses which he sent forth at randome ( in respect of future ages ) did fall perpendicularly and most punctually , in fullest measure , upon this eminent Traytor to his King and Countrey ; to his Lord God. 4. All the imprecations throughout this Psalme are Propheticall , and have been ( at least respectively ) long agoe fulfilled ; but in which of them , the maner of this Traitors fearefull end was in particular punctually foretold , is not so cleare , as that the ordinary Reader will easily see it . Nor can hee be much holpen by any discoveries of most Interpreters . Many besides Iudas have hanged themselves : many have been surprized by sudden death , or smitten by Gods revenging arrow , with sore diseases in a moment . Yet have wee read of none , in whose death , self intentions and secret acute diseases did so concurre as they did in Iudas . His owne intention was onely to hang himself , and this he effected . But certainely there was somewhat more in it , then could naturally follow from this attempt ; as that hee should burst asunder in the middle , that all his bowels should gush out , and hasten his death before the ordinary time of expiration by the ordinary course of nature in such , as die that unnaturall and accursed death , which he sought after . But the Psalmist had thus prophecied and prayed against him , Psalme 109.17 . As he loved cursing , so let it come unto him : as hee delighted not in blessing , so let it bee farre from him . As hee clothed himself with cursing , like as with his garment ; so let it come into his bowels like water , and like oile into his bones . Yet do we not reade , nor have we any occasion to suspect , that Iudas being a Companion of the blessed Apostles till his death , and a continuall follower of Christ the blessed whilst hee lived on earth ; was accustomed to sweare , curse , or blaspheme . His demeanor amongst them ( doubtlesse ) was civill , not prophane . How then were the Psalmists words punctually verified of him ; He loved cursing : he delighted not in blessing ? The meaning is , ( as in many other places of the Psalmists ) that however hee did not openly sweare , curse , or blaspheme , or bewray his hate to goodnesse : yet in his heart hee did abhorre the wayes , which tend to peace and happinesse , and set himself not immediatly or directly to cursednesse . How then is he said to have loved cursing ? Because through avarice , and stiffe adherence to sinister privat ends , which hee had secretly proposed unto himself ; hee was diverted from the wayes of peace and happinesse , ( which is the end , that all men in the generall seek and wish for ) unto the crooked paths which winde to cursednesse and malediction . As his addiction to these paths was secret and hid , so was the disease whereof he died . It gathered secretly , though suddenly within his body . It soaked like oile into his bones , and into his bowells like water . And as a good Author ( whose words , and name I now remember not ) hath conjectured , he died of a dropsie more acute and sudden , then that disease naturally is . Yet however it bred within him , by causes naturall or supernaturall , it might be the true and naturall cause of his bursting in the middle , and of the gushing out of his bowels . Of his sudden disease and destruction , other Psalmists had likewise prophecied . Now that these and the like Propheticall imprecations might be exactly and remarkably fulfilled in him ; the righteous Lord would not suffer him to die meerely of strangling or suffocation , but smote him with these secret and sudden diseases ; of what kind soever they were . CHAP. XXIX . Of the Harmony betwixt the Evangelists narrations or historie [ from the time our Saviour was sentenced to death , untill his expiration upon the Crosse : ] and the Mosaicall prefigurations or Prophecies concerning his death and sufferings . 1 THere is no knowledge comparable to the knowledge of CHRIST , nor is there any other part of this knowledge more usefull then the contemplation of his Crosse . A Theame of which no private Christian can meditate too often , or too much , so he follow the directions of the learned for his practice . Of this argument a great many Interpreters have writ very much , and a good many very well , both for the doctrinall part , and for the usefull , which must bee grounded upon the doctrinall . The expressions of my meditations upon this point , or ( which is all one ) the use or application of this grand Article of belief , ( for whom he died ) or what is to bee done by them , who intend to be true partakers of this common salvation purchased by his Crosse : These and the like I must deferre , untill I have set downe ( as God shall enable me ) the doctrinall points of his humiliation ( whereof the Crosse is the period , ) and his exaltation , which was accomplisht by his ascension . That which must confirme and cherish our belief , as well of his crosse , as of his resurrection and ascension ; is the cleare harmony betweene the Evangelicall histories themselves , and the predictions or prefigurations of what they jointly or severally relate , recorded in the books of Moses and the Prophets , or the historicall volumes of the old Testament . 2. Hee bearing his Crosse , ( saith S. Iohn ) went forth unto a place called in the Hebrew Golgotha , Chap. 19.17 . When they had mocked him ( saith S. Mark ) they took off the purple from him , and put his owne clothes on him , and led him out to crucifie him ; and they compell one Simon a Cyrenian , who passed by , comming out of the Countrey , ( the father of Alexander , and Rufus ) to beare his Crosse , Chap. 15.20 . Betwixt these two relations of S. Iohn and S. Mark , there is some variation , no contradiction , no such appearance of contradiction , as might bee pickt betweene S. Matthew and the other Evangelists about his riding unto Jerusalem upon the Asse , and the Colt , as S. Matthew saith : or ( as the others expresse ) upon the Colt onely . But that appearance of contradiction ( as hath been set downe before ) will easily vanish , to him that peruseth the Prophet Zachariah & the Evangelists , with an observant and cleare eye . For he might ride part of the way upon the one , and part upon the other . In like manner seeing his progresse from the Common hall unto Golgotha , was divisible , as the locall distance between them was , our Saviour himself might beare his Crosse some part of the way , or for a while : and Simon the Cyrenian perhaps a greater part of the way , or for a longer time . Againe , seeing the Crosse it selfe was not onely divisible but actually divided , our Saviour might beare one part of it all the way , and Simon another for the most part of the way betweene the Praetorium and Golgotha . Nor is it probable that either of them should for any time , or for any portion of the way beare both the whole Crosse , and the Chapiter whereon the title of his accusation was engrost by Pilar [ Iesus of Nazareth King of the Iews . ] That our Saviour did beare his Crosse out of the Praetorium or place of Judicature , is cleare from the forecited place of S. Iohn . And it is more then probable , that he did beare it all along the City , till he came to the publique gate , where the Souldiers meeting with Simon comming out of the Countrey , compell him to goe back againe with them , and beare the Crosse to Golgotha . And as they came out ( saith S. Matthew ) or rather as they were comming forth ( not from the Praetorium or Common-hall , but from the gates of the City ) they found a man of Cyrene , him they compeld to beare his Crosse . It is cleare againe frome S. Luke 23.26 . that Simon did beare the Crosse , JESUS going before him . Whether our Saviour did faint under it at the gate through feeblenesse of body , or by long watching , I will not dispute , much lesse determine ; though some good Writers give this reason why Simon was compeld to beare it , being first laid upon our Saviour . But whether for this reason or some other , they took it from our Saviours shoulders , and laid it upon Simons ; there was a mysterie in it , and at least , an Emblematicall expression of what our Saviour before had said , If any man will bee my Disciple , let him take up his crosse , and follow me . For this Simon questionlesse either had been one of Christs Disciples before , or at this time became one , as his two sons Alexander and Rufus were , when S. Mark did write his Gospel . But it is very probable that they knew him for one of his Disciples , and for this reason compeld him to beare his Crosse , being not willing of himself to doe them any service in such a wicked employment . Now though this man did meet JESUS , when hee was going out of the gate , ( as we would say ) by meere 2chance or fortune , that is , without any intention or forecast on his part so to doe ; yet even this contingency was determined , and the thing it self intended by Divine providence , that wee might have a visible paterne set by this man , ( though against his will ) of that duty or service , which the Apostle prescribeth to all that intend to be Christs true Disciples . Iesus , that he might sanctifie the people with his owne blood , suffered without the gate . Let us goe forth therefore unto him without the gate , bearing his reproach , Heb. 13.12 , 13. Wee must doe that willingly which this man was compelled to doe ; that is , renounce our intended wayes , and follow him , as this man did , bearing his Crosse . 3. After he was come to Golgotha , but before he was nailed to the Crosse ; they gave him wine mingled with gall ( as S. Matthew saith ) or ( as S. Mark ) with myrrhe . With what intention they ministred this bitter cup unto him , hee best knows : Not for his comfort ( as I conjecture ) but rather to adde gall unto wormewood , or to make the potion more loathsome unto him by these two bitter ingredients . For thus much the Psalmists words , ( which were now in part fulfilled of him ) imply : I looked for some to take pity , but there was none , and for comforters but I found none . They gave mee also gall for my meat , and in my thirst they gave mee vineger to drinke , Psalm . 69.20 , 21. Whether the other two which were crucified with him , had the like cup ministred unto them , is uncertaine : but the Evangelists take no notice of what was done to them . Myrrhe mingled with wine being in some cases a strengthener , might bee offered to them , that they might die more couragiously : and our Saviours mingled with myrrhe and gall , that the Psalmists complaint might bee more remarkably fulfilled in him , posuerunt fel in escam meam . When hee had tasted of this bitter cup ; ( saith S. Matthew ) hee would not drink , 27.34 . They gave him to drink ( saith S. Mark ) wine mingled with myrrhe , but hee received it not , 15.23 . To taste of it , and not to drink of it , ( as S. Matthew saith ) was not to receive it , or not to accept of it : so that there is no apparance of contradiction betwixt these two Evangelists ; both of them relate the same truth : but neither of them the same truth fully . S. Mark omits the mingling of the wine with gall ; S. Matthew the mingling of it with myrrhe , and his not receiving of it : or rather to taste of it , not to drink of it , was both to receive it , and not to receive it . 4. That the Lord was crucified betwixt two malefactors , all the Evangelists agree without any variation in words : but the circumstance or order of time wherein they were crucified , is not so punctually set downe by any of the Evangelists , as the circumstance or order of place . They were crucified all together , one neare to another ; yet one after another in respect of time . Then were there two theeves crucified with him ( saith S. Matthew ) one on the right hand , and another on the left , 27.38 . This seemes to imply that our Saviour was the first that was crucified . So doth S. Marks relation , Chap. 15.27 . And with him they crucified two theeves , one on the right hand , and another on the left . Nor doth S. Luke any way vary from these two Evangelists , Luk. 23.32 , 33. And there were also two other malefactors led with him to bee put to death . And when they were come to the place which is called Calvary ; there they crucified him , and the malefactors , one on the right hand , and another on the left . The crucifying of the Sonne of God betweene two notorious malefactors , ( as bad , if not worse then Barabbas was ) upon a crosse , ( as is probable ) somewhat higher then the other two , was so plainely foretold by the Prophet Isaiah , Chap. 53. that his Prophecy needs no other Comment , then that which S. Mark hath made upon this circumstance of place , wherein hee was crucified . And the Scripture was fulfilled which saith , And he was numbred with the transgressors , or , as the vulgar hath it , Et cum sceleratis reputatus est ; Hee was not onely sentenced to death , but reputed also by the multitude as a notorious Malefactor ; and for this reason crucified in the middle , and upon an higher Crosse . For this prerogative , or preeminence of place in capitall punishments , was by the custome of those times , and by other Nations since , allotted to the principall offenders or Ringleaders in mutinies , treasons , or rebellions . Now our Saviour ( as the superscription of his Crosse doth witnesse , ) was put to death for high treason . This is Iesus of Nazareth ( or Jesus the Nazaren ) the King of the Iews . This was the entire title , or full inscription , as the Reader will easily conceive , if he compare the foure Evangelists together , albeit none of them taken alone doth expresse so much . 5. It might more easily bee questioned then resolved ( for the Evangelists say nothing expresly one way or other ) whether Pilat himselfe did write this title , or caused it to be written by some under-Officer of the Court : or whether it were first written in the Court of Justice , or at the place of execution . Pilat ( saith S. Iohn ) wrote a title , and put it on the Crosse , and the writing was JESUS of NAZARETH King of the Jews . Iohn 19.19 . The superscription of his accusation was ( saith S. Mark ) The King of the Iews , Chap. 15.26 . To mee it seemes probable that this title was written or dictated by Pilat in the place of Judicature , because I finde no probable reason to conjecture that Pilat should be present in person at the place of execution . It is probable againe from S. Matthew , that the table or chapiter , wherein this title was written , was not set up till after hee was crucified : Sitting downe , they watched there , and set over his head his accusation written , This is Iesus the King of the Iews , Matt. 27.36 , 37. And S. Iohns words Chap. 19.20 . to my apprehension doe more then intimate , that few or none besides Pilat himself did know of this inscription , before the Crosse was pitched , and our Saviour nailed unto it . This title ( saith hee ) then read many of the Iews : for the place where Iesus was crucified , was nigh to the Citie . To what these last words should referre I cannot conjecture , unlesse it bee to give us notice , that the Jews which read this title might speedily informe the high Priests what Pilat had written , and they as speedily intreat Pilat ( as they boldly did ) to correct or amend this superscription : for so it immediatly follows in the Evangelist ; Then said the chief Priests of the Iews to Pilat , Write not , the King of the Iews , but that hee said , I am the King of the Iews . But Pilat answered , What I have written , I have written , verse 23. The same Lord who had made Caiaphas not long before to prophecie , did now guide Pilats hands and thoughts ( though not to prophecie , yet ) to proclaime unto the world in Hebrew , Greek , and Latin , that this harmelesse man whom they had first condemned in their owne Consistory for blasphemy against God ; and afterwards indited of high treason against Caesar ; was indeed their true and lawfull King : a greater and more just King then Caesar himself was ; and ( as the Centurion afterwards confessed ) the very Sonne of God. Whether the title and inscription of the crimes , and names of the parties crucified were usuall amongst the Romans , or used at this time onely , and that over our Saviours head alone , I leave unto the Readers search , or to such as have leisure to study Roman rites or Antiquities . 6. Pilat in all probability did write , or cause to bee written this superscription , to avoid the calumniations of the Jews before the Roman Caesar , unto whose accusations hee had beene the more liable , if he had suffered the crime pretended by them to have slept , or buried it in silence without any publique Record , that hee had punished JESUS of NAZARETH , as a traitor to the Roman Emperour . After this inscription of his accusation was set up over his head , they that passed by reviled him wagging their heads , saying , Thou that destroyest the Temple , and buildest it in three dayes , save thy self . If thou be the Sonne of God come downe from the Crosse . Likewise also the chief Priests mocking him , with the Scribes and Elders said : Hee saved others , himself hee cannot save . If hee be the King of Israel , let him now come downe from the Crosse , and we will beleeve him : hee trusted in God , let him deliver him now , if hee will have him ; for he said , I am the Sonne of God , Matt. 27.39 , 40 , &c. All these , and the like indignities done unto him betwixt the time of the inscription over his Crosse untill the sixth houre , are so clearely and punctually foretold by the Author of the 22. Psalme , that it might well be questioned , whether the Psalmist did speake all this in the person of Christ alone , or respectively of himself : that is in other termes , whether this Psalme was meerely propheticall as that 53. Chap. of Isaiah ( for ought I conceive ) is : or typically propheticall . I rather assent unto their opinion , who grant this Psalme to be meant ( for the most part at least ) of David himself ; or of the Author of it , whosoever hee was , according to the literall or historicall sense , though more exactly by much to be fulfilled according both to the mysticall and exquisite literall sense in that Sonne of David , of whom David himselfe and most of the Prophets in their extreamest sufferings were but types or shadows . Unto whose Poeticall or hyperbolicall expressions of their personall grievances in their severall generations , the personall sufferings of the Sonne of God were in succession of time to be commensurably fitted , after such a maner , as a body in his groweth is to the garment which in its infancy was farre too wide for it . Some passages in this Psalme there are , which cannot in any sense befit our Saviour , but the Psalmist alone ; some againe which fit our Saviour much better then they did this Psalmist or any other propheticall type or shadow of him . Such are the casting of lots upon his vesture ; the piercing of his hands and feet . But what occasions soever this Psalmist had to utter the like complaints , there is no character either of desperation or murmuring against his God in these his afflictions throughout this whole Psalme : Much lesse was there any inclination either to despaire or impatience , in the Sonne of God in whom alone this Psalme was exactly fulfilled . Neither was this Psalme , or any other to bee fulfilled in him , or by him according to the characters of impatience or least intimation of doubt or despaire in this Psalmist ; but according to their cheerefull embracements of their present afflictions and crosses , according to their confidence and hope of deliverance from them , and exaltation or restauration into Gods most speciall favour after them . All the delineations or characters of heroicall qualities in the Psalmists , were to be substantially and exactly fulfilled in the Sonne of God. The conclusion of the latter part of this Psalme from the 21. verse to the end is full of hope and comfort on the Psalmists owne part ; and a divine Prophecie of the victory , which the Sonne of God , of whom he was the type or shadow , should obtaine over death , paines , and sorrows more grievous then hee himself did suffer . In this vision of the Sonne of Gods victory over all these , David did foresee and rejoyced to foresee his owne redemption from the present griefs and sorrows of heart , with which hee was compassed . Briefly , this 22. Psalme from the beginning to the end lies under the self same observation with the * sixteenth Psalme , which without all question was penned by David himselfe . 7. But seeing it is to be confessed by all , that the most part of our Saviours sufferings upon the Crosse , whether inwardly in body , or in cursed speeches , revilings , and taunts ; are most clearely foretold in that 22. Psalme : This ministred to me an occasion of a new quaere , why our Saviour ( during all the time of his lingring paines upon the Crosse ) should rehearse onely the first words of this Psalme : and why them onely , after all the rest , which did literally and exactly concerne him , had been visibly and audibly fulfilled in his bodily sufferances , grievous paines , and other indignities done unto him . Why did hee not repeat that part of this Psalme , [ They pierced my hands and my feet , ] when they first nailed him unto the Crosse ? or why not the 18. verse , They parted my garments , &c. at that instant , wherein the Souldiers cast lots , whose his vesture should bee ? or why not the 7. and the 8. verses of the same Psalme , All they that see me , laugh mee to scorne : they shoot out their lips : they shake their heads , saying , [ He trusted in the Lord ; ] at that very time , when they that passed by , and the Priests and Elders that stood by the Crosse , reviled him , wagging their heads ? All these indignities were done unto him before the sixth houre , and in the open Sunne : whereas he did not utter the words of complaint , wherewith the Psalmist beginneth his Psalme , untill the ninth houre . When the sixth houre was come , ( saith S. Mark ) there was darknesse over the whole land untill the ninth houre . And at the ninth houre Iesus cried with a loud voice , saying , Eloi , Eloi lamasabacthani , which is being interpreted , My God , my God why hast thou forsaken mee ? Mark. 15.33 , 34. S. Matthew relateth the same story , in the same order , and circumstance of time , onely with this variation in words , Eli , Eli lamasabacthani ? Matt. 27.46 . S. Mark it seemes , relateth the words in the Syriack or Chaldee then usuall : S. Matthew in the same syllables our Saviour spoke them , and as they are in the Psalmist ; for Eli comes neerer to the name of Elias then Eloi : and might more easily occasion that mistake in the multitude , which both the Evangelists relate ; then if hee had cried Eloi : for that was the usuall appellation of God in those times . Some of them that stood by ( saith S. Mark ) when they heard it , said , Behold he calleth Elias , Mark 15.35 . Some of them ( saith S. Matthew ) that stood there , when they heard that , said , This man calleth for Elias . And straightway , one of them ranne and took a sponge , and filled it with vineger , and put it on a reed , and gave it him to drink : the rest said , Let bee ; let us see , whether Elias will come to save him , Matth. 27.47 , &c. Betweene S. Matthew , and S. Mark in this last clause , concerning vinegar which was given unto him ; there is some variation in words . And one ranne ( saith S. Mark ) and filled a sponge full of vinegar , and put it on a reed , and gave him to drink , saying , Let alone , let us see whether Elias will come to take him downe , Mark 15.36 . S. Mark appropriateth that speech unto the party , which ranne to give him vinegar , which S. Matthew ascribeth to the rest of the multitude seeking ( as his words seeme to import ) to inhibite him from doing that which he did . This variation in words betwixt these two Evangelists , hath occasioned a question more proper to the Schooles of Physick then of Divinity , as Whether the drinking of vinegar be more effectuall to prolong life , or hasten death in bodies fainting , specially for want of blood . S. Marks relation seemeth to imply that the intention of the party , which rann to give him vinegar , was to prolong his life for a while , to trie whether Elias would come , and take him downe from the Crosse . But from S. Matthews relation of the same story , it is probable that the multitude which heard him utter these words . My God , my God why hast thou forsaken mee ? did presume that vinegar would shorten his life ; and for this reason , as much as in them lay , did inhibite the other to give him vinegar , lest it might have been replied , that Elias would have come to releeve him , if he had not hastned his death . But vinegar as it is thought by Galen himself , ( if some good Commentators doe not misquote him ) mingled with hyssop , is a strengthener ; and that the vessell of vinegar which S. Iohn saith stood by the Crosse , was set there on purpose to keepe such as were crucified from fainting . However , there is no contradiction betweene the Evangelists . For the multitude did therefore inhibite him , that ranne for vinegar , lest by thus doing , hee should prolong his life ; as if they had said . Seeing he calls for Elias , stay thine hand , and see whether Elias will come to recover him in his fainting . And he which gave him vinegar , after he had given it him , did conforme himself unto the rest , as if hee had said ; I have done this kindnesse for him to prolong his life a while , let us see whether Elias will come and take him downe , and free him from the Crosse . The truth is , that albeit he which made such hast to minister vinegar unto him , did doe this feat at the same time , or about that instant wherein our Saviour cried out , Eli , Eli lamasabacthani ; yet this exclamation did no way cause him to make such speed , but rather moved the rest which heard these words ( perhaps better then hee did , ) to disswade him from doing that which he intended upon another occasion . That which moved him to doe , as he did , was another speech of our Saviours uttered by him , when he was on the Crosse ; either immediatly before , or immediately after hee cried out , Eli , Eli , &c. though not with such a loud voice , as hee uttered that . And this speech is mentioned onely by S. Iohn 19.28 , 29. Iesus knowing that all things were now accomplished , that the Scripture might bee fulfilled said , I thirst . Now there was a vessell full of vinegar , and they filled a spunge full of vinegar , and put it upon hyssope , and put it to his mouth . When Iesus therefore had received the vinegar , he said , It is finished . So that the intention of him that filled the spunge with vinegar , and put it upon hyssop , and put it to his mouth , was to quench his thirst whereof hee complained . But whether St. Iohn meaneth the same thing by hyssop , which the other two Evangelists meane by the reed : or whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Ecclesiasticall Greek , bee the same with that which wee call hyssop , or rather rosemarie , which is rather a frutex , then an hearb , and better resembleth a reed then hyssop ; let professed Criticks , or such as have leasure to peruse Herbalists , or such as write of plants , determine . Many probabilities there are , and to my remembrance alledged by Gerard ( not the famous Herbalist ) but that learned Divine yet living , which half perswades me that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiasticall Greek seems to be derived , was the branches or stalks of Rosemary . But these are points , wherein a man may bee altogether ignorant without any detriment ; or very skilfull without any great advantage to the knowledge of JESUS CHRIST , and of him crucified . But unto this Ocean of celestiall knowledge , the fulfilling of every prophecie , of every legall ceremonie , of every historicall type or shadow , maketh some addition . 8. Amongst other prophecies or testimonies typically propheticall , which remained to be fulfilled after our Saviour cried out with a loud voice , Eli , Eli lamasabacthani ; that complaint of the Psalmist , 69.22 . was one ; They gave mee also gall for to eate , and in my thirst they gave me vinegar to drink . Hee saith not , They gave him gall to eate in his hunger : and for this reason haply hee would not receive the wine which was mingled with gall by way of scorne or mocking ( at S. Luke instructs us , 23.36 . ) as being then neither hungry nor thirstie . But S. Iohn informeth us , hee received the vinegar offered unto him at the ninth houre , because he was in extremity of thirst . At this houre and not before , that of the Psalmist 22. was remarkably fulfilled in him ; My strength is dried up like a po●sheard , and my tongue cleaveth to my jaws : Thou hast brought me to the dust of death , verse 15. As after his fasting forty dayes in the wildernesse , hee was tempted with hunger : so after his lingring paines upon the Crosse , hee was truely thirsty : and upon this sensible experience of the greatest bodily grievance that can befall a man , hee said , I am athirst , but not with a loud voice or exclamation . Whether he first said , I am a thirst , and then cried out with a loud voice , My God , My God why hast thou forsaken mee ? Or first cried out . My God , my God why hast thou forsaken mee ? and then said , I am athirst , I will not dispute , because I cannot determine . The later of the two seemeth to mee more probable . However ; neither his speech nor exclamation intimate any touch of impatience , much lesse of despaire ; but onely a desire to give the world notice that this 22. Psalme was specially meant of him ; and that all which was meant of him concerning his humiliation or indignities done unto him upon the Crosse , were now fulfilled ; and that there remained one or two sayings of the same or some other Psalmist to bee fulfilled before his death , especially by receiving the vinegar . For when hee had received it , ( saith S , Iohn ) he said , Consummatum est , It is finished ; as if he had said , Now my sufferings and indignities are at an end . Yet besides the bodily thirst , wherewith hee was at the ninth houre more deepely touched , then with hunger in the wildernesse , there was a thirsty desire of his soule to be dissolved from the body , and to be with his Father . And in this his last extremity , that other complaint of David was most exactly fulfilled , I stretch forth my hands unto thee : my soule thirsteth after thee , as a thirsty land . Heare mee speedily , O Lord , my spirit faileth : hide not thy face from me , lest I be like unto them that goe downe into the pit . I remember the dayes of old , I meditate on all thy works ; I muse on all the works of thy hands , Psalm . 143.6 , 7. David was delivered from the pit which he feared , but our Saviour was speedily heard for that he prayed ; which was , that his body might goe unto the grave , and his soule and spirit unto his Father . And albeit S. Iohn instructeth us , that after he had received the vinegar , and said , It is finished ; he gave up the Ghost : Yet S. Matthew , and S. Mark tell us , that hee cried againe with a loud voice , and so gave up the Ghost . The articulation of this loud voice or cry , is registred onely by S. Luke 23.46 . And when Iesus had cried with a loud voice , hee said , Father , into thine hands I commend my spirit . And having said thus , hee gave up the Ghost . And in this cry or speech , another Scripture or prayer of David was exactly fulfilled , Pull mee out of the net that they have laid privily for mee : for thou art my strength . Into thine hands I commend my Spirit , Psalm . 31.4 , 5. But how was this fulfilled in him ? Surely as the Prophet , or the Holy Ghost by whom hee spake , did meane it . How then was it meant of him ? Not meerely Prophetically , but typically of the Psalmist , and more really and punctually of him . The Psalmist in his owne person , or as acting his owne part , did commend his Spirit to God his Redeemer , in hope to be redeemed from death , or danger of body intended against him . The Redeemer of Mankind using the same words desired bodily death , or dissolution of body and soule , commending his soule or spirit by a dying wish into his Fathers hands . 9. The 143. Psalme ( as the inscription of the Septuagint informeth us ) was composed by David , when his Sonne Absalom with his complices did pursue him : and the sixth verse , I stretch out my hands , &c. is signed with a Selah , a note , or character as I take it , ( not of musick onely ) but of some greater mystery to be fulfilled . The mysterie in this particular was this , that as David after hee had in his owne person prayed for deliverance , and was heard ; so was the Sonne of David instantly after hee had received the vinegar , delivered from the torments of death or bodily paines . When Iesus therefore had received the vinegar ( saith S. Iohn ) hee said , It is finished : and hee bowed his head , and gave up the Ghost , 19.30 . If we consider either the 143. Psalme , or the 31. as literally meant of David : there is no intimation of any distraction of mind in him ; much lesse was there any inclination to any distraction , discontent or distrust , in JESUS the Sonne of GOD , in whom whatsoever was commendably acted by David in his distresse , was most punctually and exquisitely fulfilled of this our blessed Saviour in all his sufferings . His memory was most fresh , and his patience most remarkable , when his mortall spirits were expiring . 10. That ejaculation , Psalm . 31.6 . Into thy hands I commend my spirit ; was ( saith Maldonat ) meant of Christ in another sense , then it was of David : rather fulfilled of Christ in a more exquisite sense , then it had been verified of David . David according to the literall and historicall sense being in distresse , commends the tuition or safety of his soule unto God , directing his prayer for speedy deliverance from that bodily danger , wherewith hee was beset , unto Adonai Iehova unto the Lord of truth , or the Lord God his Redeemer . Pull mee out of the net , that they have laid privily for mee : for thou art my strength , &c. Thou hast redeemed me , O Lord of truth , Psal . 31.4 , 5. The Lord God Redeemer of mankind directs his prayer unto his Father , Father into thy hands I commend my spirit , after hee had suffered all the disgraces , paines , and tortures , whereof any mortall body was ever capable . This delivery , or surrender of his life , and soule vivâ voce , at the very moment or point of death , into his Fathers hands , did move the heathen Centurion to say , Of a truth , this man was the Son of God , Mar. 15.39 . When the Centurion ( saith S. Luke ) saw what was done , he glorified God , saying , Certainely this was a righteous man , Luk. 23.47 . This is in effect the very same which S. Mark saith . For , in that the Centurion did acknowledge him for a righteous man ; he did necessarily in his heart acknowledge him to bee the Sonne of God , because hee had so profest of himself . That righteousnesse , which the Centurion ascribeth unto him , was the truth of his confession before Pilat , when hee was examined upon this interrogatory , [ Art thou then the Sonne of God ? ] now more fully proved and declared unto the world by the strange maner of his death . 11. The confession of this heathen man , was more Christian , then the questions , which some Schoolemen have moved upon the delivery of his soule vivâ voce into his Fathers hands . For so , some have questioned , whether he were homicida sui , or made away himself by actuall dissolution of his soule from his body , before the violence and cruelty of the tortures whereto his Enemies put him , could by course of nature work this divorce . Surely , if hee did any way prevent the death intended against him by the Jews , or shortned his owne naturall life , though but for a moment ; they had not been so true , and proper murderers of him , as the Apostle intimateth , and we Christians beleeve they were . For albeit Abimelech had received a deadly incurable wound by the hands of a woman ; yet hee died by the hands of his Page or Armour-bearer : And a certaine woman cast a piece of a milstone upon Abimelechs head , and all to brake his scull . Then hee called hastily unto the young man his Armour-bearer , and said unto him , Draw out thy sword and slay mee ; that men say not of me , A woman slew him . And his young man thrust him through , and hee died , Judg. 9.53 , 54. But as some Schoolemen have in the disquisition of this point gone too farre : so others have acutely resolved the difficulty , and elegantly reconciled the difference in opinions . Mors Christi non fuit verè miraculosa , erat tamen miraculum in morte Christi . Christ did no way make away himself , or die by miracle , but by course of nature ; Yet was it a true miracle , that his life and spirits being so farre spent , he should have speech and memory so perfect , as to make delivery of his soule into his Fathers hands viva voce , at the very moment of his expiration . The Jews , and Romans did truely , and properly take away his life ; and yet hee did as truely and properly animam ponere , lay downe his life for his sheepe , in that hee patiently submitted himself to their tyrannicall cruelty : and more sweetly and placidly resigned up his soule into his Fathers hands at the instant of death by course of nature , or perhaps a little after it , than a sheepe doth his fleece unto the shearer or his owner . In this resignation or bequeathing of his soule thus placidly into his Fathers hands , in his inimitable patience in all his sufferings , whether of torture or indignities , there was a most exact concurrence , ( or coincidence rather ) of all former sacrifices and obedience ; more then the quintessence of those sacrifices , wherewith God was alwayes best pleased , that is , the sacrifice of a contrite spirit , and broken heart not humbled , but humbling it self unto death . The most ful and proper satisfactory sacrifice , that could be required by God or desired by man : a sacrifice so compleat , as no wisedome besides wisedome truely infinite , could have conceived : no person besides the person of him that was truly God , could have offered or performed . CHAP. XXX . That the Sonne of God should be offered up in bloody sacrifice , was concludently prefigured by the intended death of Isaac . 1 THat the Sonne of God should be thus offered as a true and proper bloody sacrifice , was concludently prefigured by the sacrifice of Isaac intended by his father Abraham : That the Crosse whereon he offered himselfe , should be the very Altar of Altars , the body which the legal Altars did foreshadow ; and that this Crosse should be erected without the gate of Jerusalem , was foreshadowed by other matters of fact recorded by Moses . To begin with the first type , to wit , Isaac . The place appointed by God himself for the sacrifice of Isaac , was either the Mount , whereon the Temple stood , or some Mount neer unto it , if not Calvary it self . And when Abraham came neere to the foot of the Mount ( which of the Mountains of Moriah soever it were ) he laid the wood for the burnt offering on Isaac his sonne . Isaac then bare his crosse unwittingly , and was afterwards willing by gentle perswasions to die upon the wood , which he bare . For if he had detested or abhorred the fact intended upon him , hee was of years and strength sufficient to have resisted his father , he being at least twenty five years of age , and Abraham one hundred twenty five . Now our Saviour ( as the Evangelists record ) went forth bearing his crosse unto a place called in Hebrew Golgotha , either a place where the sculs of dead men were laid , or rather for the forme or fashion of it like a scull : But here some curious Inquisitor , or one disposed to examine or scann the relations of the Evangelists , as Lawyers doe later evidences by more ancient deeds ; would interpose this , or the like exception , [ Non concordat cum originali . ] For our Saviour CHRIST ( as the Evangelists record ) was really sacrificed , actually crucified , and put to death , but so was not Isaac as Moses tels us . But all this will inferr no more , then all good Christians must of necessity grant , to wit , that the Evangelicall records are more than meer exemplifications of Moses . For that which was verified or truly foreshadowed in Abrahams readinesse to sacrifice his onely sonne ; and in his sons willingnesse to be sacrificed by him : was to be really , and exactly fulfilled of God the Father , who had bound himself by promise to give his onely sonne unto Mankinde , and in the willingnesse of this his onely sonne JESUS CHRIST , to be offered up in sacrifice for the sinnes of the world . Our Apostle is not afraid to say , that Abraham by faith offered up his onely sonne ( that very man upon whose life or death , the fulfilling of the promises made to Abraham and his seed , did depend : ) accounting or being resolved , that God was able to raise him up even from the dead , from whence also he received him in a figure . Heb. 11.17 , 18. Isaac then was a true figure both of Christs death and resurrection . And Abraham first in stretching forth his hands to slay his onely sonne ; and secondly in being prohibited by God from accomplishing his resolution : did accurately foreshadow those fundamentall truths , which wee Christians beleeve concerning the true and bodily death , and resurrection of our Lord and Saviour . Abraham ( by benigne Interpretation of the minde or resolution for the very fact or deed ) did both sacrifice his onely son , and receive him from the dead . 2. But was there no more then a tentation or tryall of Abrahams faith in that story of Moses , Gen. 22 ? If no more then so , the tempting or tryall it self might seem superfluous . For God who knoweth all things , aswell possible as determinate or future , did most infallibly know what Abraham would do upon his command , what hee would leave undone upon expresse prohibition . This onely concludeth that the omnipotent and all-seeing Father of power did not stand in need of the determination of Abrahams will , either to foresee or determine that which upon this actuall obedience of Abraham , he did first binde himself by oath to performe : That which long before he had decreed ad extra , and in his generall expression of his mercy and loving kindnesse ; he had promised to doe . We had his promise before Mankinde was actually propagated or multiplyed upon the earth , that the womans seed should bruise the old Serpents head , which had seduced her . The like comfortable words were at sundry times interposed by God himself to Noah and Abraham . 3. But upon this present fact of Abraham , the same Lord interposeth his oath , ( and it was the first oath which we reade , that God did make ) for the fulfilling of the generall promise in one of Abrahams seed , Because thou hast done this thing , and hast not spared thine onely sonne ; by my self have I sworne , — that in thy seed all the Nations of the Earth shall be blessed . But did not this God of mercy and consolation infallibly know that Abraham would be ready to doe all that hee commanded him to doe ? Yes certainely and more then so , that Abraham should not doe all which he first commanded him to doe . Why then did he command him to sacrifice his only son Isaac ? To this end that he might have Abrahams full consent to offer up one of his seed , but not Isaac ; for the accomplishing of the blessing promised to mankind from the date of the curse pronounced against the first woman . Inasmuch as Abraham was willing to sacrifice his onely sonne , the son of his old age , whom he loved more dearely , then he could have done any one or more sonnes , or then he could have loved him if he had been the sonne of his middle age : his consent for the sacrificing of any other either of his or Isaacs posterity , whosoever hee were , was evidently included in this his extraordinary obedience . And yet so graciously and lovingly did God deale with Abraham , that albeit he was the Lord of all , and Abrahams most gracious Lord in particular ; that he would not seize upon any of Abrahams seed for a sacrifice of atonement betwixt himself and the whole world , without Abrahams consent . This gracious Lord then by interposing the forementioned oath , [ that in Abrahams seed all the Natiōs of the Earth should be blessed ] was abundantly mercifull not to Abraham onely , but unto all mankinde by him . And yet as Rupertus ( out of S. Chrysostom if my memory failes me not ) observeth , this abundant mercy was not diluta misericordia , that is , this mercy though incomparable , was well placed , and the accomplishment of it assured upon most just and equitable , though not upon any valuable considerations . Quaesivit Deus titulum in Abrahamo , saith this Author , &c. God from the first promise made to mankinde did expect a fit occasion to confirme it by solemn oath , and found out Abraham a man ( quoad haec ) according to his owne heart for accepting this league or covenant betwixt him and man upon earnest given or resolved to be given by Abraham . For God had before determined to give his Sonne for the redemption of men , and now finding Abraham most willing and ready to give him his onely Son , and finding also Abrahams onely son obedient unto death : he binds himself by solemn oath , that he would give his onely Son ; & that his onely Sonne being made the seed of Abraham , should be more willing then Isaac was to be offered up in bloody sacrifice for the redemption of Mankinde . But the contents or importances of Gods covenant made by oath unto Abraham , were they to be handled alone , would require a larger volume and longer disquisition , then I dare in these yeares and in this weaknesse project . So much of them as I conceive to be pertinent unto these Commentaries upon the Apostles Creed , shall be intermingled ( by Gods assistance ) in the explication of the articles following . 4. But taking all that hath beene said for granted , to wit , that God by demanding Isaac in sacrifice , or by pressing Abraham to be the Sacrificer , did binde himself by oath to offer up his onely sonne in such a bloody sacrifice , as Abraham had destinated Isaac unto : Yet the captious Jews , or other Infidels would thus except , that Abraham never intended , nor was he by God commanded to offer up his onely sonne Isaac upon the crosse : for that did not onely imply a bloody , but an accursed kinde of death . This indeed is the maine stumbling block to the Jew , who perhaps would not so much as have scunnered at the Altar , if our Saviour had beene offered upon it , specially in the Temple , or in the Courts adjoyning . The next quaeries then , for satisfaction of the Jews or other Infidels ( if God at any time shall vouchsafe them eyes to see , or eares to heare ) are , in what sacred writings acknowledged by them , the bloody sacrifice of Abrahams seed , or his sufferings upon a tree or crosse without the City of Jerusalem , not in the courts or precincts of the Lords house , were either foretold or foreshadowed . CHAP. XXXI . That the Sonne of God should be offered upon a tree or crosse , was prefigured by Moses his erection of the brazen Serpent in the wildernesse . 1 THat the death of the Messias or Sonne of God upon the Crosse , was prefigured by Moses his lifting up of the brazen Serpent upon a pole , ( perhaps a crosse ) in the wildernesse : this Sonne of God did instruct his timorous Disciple Nicodemus , who came to him by night , more fully , then he did such as were his daily followers , untill the time approached wherein he was to suffer this ignominious death . His sacred Catechisme to this Disciple , is exactly registred by S. Iohn , and uttered by him some yeares before that last feast of Tabernacles whereat Nicodemus was present . Ioh. 7. No man ( saith our Saviour unto him ) hath ascended up to heaven , but he that came downe from heaven , even the Sonne of man which is in heaven : and as Moses lifted up the Serpent in the wildernesse , even so must the Sonne of man be lifted up . While the Sonne of man was lifted up , the Sonne of God was likewise lifted up , that is , by way of sacrifice , or atonement . That the efficacy of this atonement should proceed from vertue or power of himself as he was the Sonne of God , he himself instructeth us , ver . 16. For God so loved the world , that he gave his onely begotten Sonne , that whosoever beleeved in him , should not perish , but have everlasting life : for God sent not his Sonne into the world to condemne it , but that the world through him might be saved . The end then of his comming into the world was to save it , and the end of his lifting up upon the crosse was to draw all men to look upon him , as the Israëlites , who were stung with fiery serpents , did upon the brazen Serpent , which Moses erected in the wildernesse . To this purpose he afterwards expounds himself , when he repeateth his Catechisme made to Nicodemus , unto the people , Ioh. 12. And I , if I be lift up from the earth , will draw all men unto me . He did and doth draw all men unto him , not drag any after him . Such as will not be gently drawn by him , their perdition is from themselves : and however all shall not in the issue be saved by him , yet he is the Saviour of all , though especially of such as beleeve , that is , of such as out of the sense and feeling of their sinnes , ( which are the stings of death , ) seeke that remedy for their souls from meditations upon the crosse or upon him crucified , which Gods people in the wildernesse did for their bodies by looking upon the brazen Serpent erected by Moses . 2. That bodily salvation which they enjoyed by observing of this divine prescript , was not procured by the materiall Serpent on which they looked , but by the vertue of that invisible power whose spirituall efficacie was in times following to bee more visibly manifested in the accomplishment of that grand mystery , which this strange temporall healing did prefigure : and that was the future cure of our Soules ; our deliverance from the tyranny of the old Serpent by the Sonne of God becomming the Sonne of man , and vouchsafing to bee lift up from the earth upon the Crosse . For it was requisit that upon them exercising tyranny , should come penury , which they could not avoid ; but to these it should onely be shewed how their Enemies were tormented . For when the horrible fiercenesse of beasts came upon these , and they perished with the stings of crooked Serpents , thy wrath endured not for ever . But they were troubled for a small season , that they might bee admonished , having a signe of salvation to put them in remembrance of the commandment of thy Law. For hee that turned himself toward it , was not healed by the thing which hee saw , but by thee which art the Saviour of all , Wisd . 16.4 , 5 , 6 , 7. 3. Shall wee say then that the brazen Serpent was a true picture or type of Christ ? So , many have from the forecited place of S. Iohn concluded ; and of these many , not a few have sought out divers properties of brasse , and of Serpents , more then accurate naturalists before had knowne , to salve up the apparant incongruity betwixt the picture and the body , which they would have it to represent . But when they have said all they can , or others more then they could for them , the congruity will bee no better then si gryphes jungantur equis . For what correspondencie or conveniency can there bee betweene the Serpent , and the womans seed ? Shall we attempt to foreshadow light by darknesse ? or make a league betwixt Christ , and Beliall ? All that which our Saviours exposition upon Moses his fact will concludently inferre , is briefly this , that the mystery of his suffering upon the Crosse was prefigured by the erection of the brazen Serpent : and by the comfort which the wounded Israelites found by looking upon it . 4. Ahitophels treachery against his Master David did truely foreshadow the betraying of Davids Lord by Iudas ; yet no man will hence conclude , that Ahitophel was a type of Christ or of his death , but rather of Iudas and his fearefull end . Nor was the brazen Serpent any other wayes a type of Christs person , then Ahitophel was , that is no type at all : yet a more excellent type of that old Serpent whom the womans seed was to vanquish , then Ahitophel was of Iudas . And the erection of this Serpent upon a pole or tree , was a prophecie or speaking picture that the victory of the womans seed or Sonne of God over Satan , should be accomplisht upon the Crosse . This Interpretation I learne from our Saviour himself , Iohn 12.31 . Now is the judgement of this world , now shall the prince of this world bee cast out . Now , that is , when the Sonne of man shall bee lift up . The Crosse then was the scene or stage , wherein the long duell was to bee determined ; and the destruction of the old fiery Serpent upon the stage was excellently foreshadowed by the lifting up of the brazen Serpent in the wildernesse , which questionlesse did better represent a dead , wounded , or bruised Serpent , then a live or active one . This interpretation or display of that sacred Embleme , is most consonant to the historicall circumstances and occasions , which Moses had to make , and set up the brazen Serpent upon a pole to the view of all the people . God from the fall of our first Parents did by way of punishment , as well upon the woman and her seed , as upon the Serpent and his seed , which had seduced her , denounce a perpetuall enmity betweene them . Now albeit this enmity did principally consist between the womans seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is our Saviour , and the old Serpent , that is the Devill and their followers : Yet this spirituall enmitie was visibly represented to the world by that antipathy which in course of nature is usually experienced betweene men and bodily Serpents . And this enmity ( specially on the Serpents part ) was never more remarkable then in the wildernesse when the murmuring Israelites did tempt the Lord their God after the same manner , as the first woman had done , that is by lusting after meats for that time and place forbidden ; by loathing Manna and heavenly food which God had plentifully provided for them . And they departed from the mount Hor by the way of the red Sea , to compasse the land of Edom : and the people were sore greeved , because of the way . And the people spake against God , and against Moses , saying , Wherefore have yee brought us out of Aegypt to die in the wildernesse ? for here is neither bread nor water , and our soule loatheth this light bread . Wherefore the Lord sent fiery Serpents among the people which stang the people , so that many of the children of Israel died . Therefore the people came to Moses and said , Wee have sinned for wee have spoken against the Lord , and against thee : pray unto the Lord , that hee take away the Serpents from us . And Moses prayed for the people . And the Lord said unto Moses , Make thee a fiery Serpent , and set it upon a pole : and it shall come to passe , that every one that is bitten when hee looketh upon it , shall live . And Moses made a Serpent of brasse and put it upon a pole , and it came to passe , if a Serpent had bitten any man , when hee beheld the Serpent of brasse , hee lived , Num. 21.4 , 5 , 6 , 7 , 8 , &c. 5. The importance or implication of the historie , is , that as God had now brought that curse upon them , which had been denounced against the womans seed from her first sinne : so in case they would not tempt the Lord their God by renewing their first Parents sinne , they should in good time see the curse denounced against the old Serpent , that is the crushing of his head , as exactly fulfilled as the punishment upon the womans seed had beene by the fiery Serpents in biting their heeles : That the same Lord who had now saved them from the poison of these lesser bodily Serpents , would in his good time deprive the old Serpent of his deadly sting , and destroy death it self by dying upon the Crosse . The experience of woes or calamities threatned against disobedience , is usually given by Gods * Prophets as a pledge or earnest for the accomplishment of the good things , which he hath promised to the penitent . 6. That which specially did first perswade me thus to display the Embleme of the brazen Serpent , was the demolition of it by good Hezekiah , who questionlesse would never have done to it as he did , had hee knowen or taken it to have been the type or figure of his expected Redeemer , rather then of his Enemy . The good King by this zealous fact did foreshadow the future accomplishment of that grand mystery , which the erection of the brazen Serpent was appointed to represent , to wit , the dissolution of the old Serpents Kingdome over this world . The adoration of this Serpent , whilst it stood uncrusht , was not onely an abuse of things indifferent , but the most preposterous idolatry which this rebellious stiffenecked people did at any time practice . For in worshipping it , they did worship him , whose quality and person it did represent . And for this reason Hezekiah was moved with greater indignation against it , then against any other idoll , statue , or reliques of idolatry which came in his way . Hee took away the high places , and brake the images , and cut downe the groves , and brake in pieces the brazen Serpent , that Moses had made : for unto those dayes the children of Israel did burne incense unto it , and he called it Nehushtan , 2. Kings 18.4 , 5. A name questionlesse implying much more , then the meere grammaticall expression ( which most Interpreters use ) imports . Nor had this good Kings words or fact beene worth the registring , if hee had onely called a brazen Serpent broken to pieces a piece of brasse . But the full importance of this word , as of many others in the originall , whether in the Greek or Hebrew , will not be easily found in ordinary Lexicons or Nomenclators . Every good Interpreter should have a Lexicon either of his owne , or others gathering peculiar unto Divinity , specially for words used in a technicall , Emblematicall , or proverbiall sense . However Nechosheth signifies no more ordinarily then brasse : Yet Nehushtan in this Emblematicall speech , or fact of Hezekiah ( as I should ghesse ) imports no lesse , then our English foule feend , the old Dragon or Satanas . As these Idolaters in Hezekiahs time did adore the picture or type of the old Serpent : so this last generation having forsaken the God of their Fathers , did chuse Barabbas the sonne of the Serpent , and renounced the Sonne of God for being their Lord , and so make up the full measure of their forefathers iniquity , and brought a greater plague upon their posterity , then any which did befall their Ancestors in the wildernesse , whether by the biting of Serpents , or other of Gods judgements or punishments . 7. To this effect I took occasion to expound this fact of Hezekiah obiter and upon another text in a learned audience many years now agoe , without the tax of any ( as farre as I could heare ) and with better approbation of some then present , then I expected , because the exposition was new and uncouth . And yet as I have found since , conceived before by a learned man , though no profest Divine . But ( as the proverb is ) by-standers sometimes see more then they who play the game . And I must freely confesse that for the explication of many places in Scripture I have learned more , or been better confirmed in mine opinions by the Lawyers then by the profest Divines of the French Nation , one , or two excepted . The man to whom I am in this particular beholden , is Hotman , And that which in his history deserves to be had in speciall memory , he demolished & cast down the brazen Serpent , which Moses by Gods command had set up in the Desert , that such as were slung by the biting of Serpents , might be healed by looking thereon , when hee perceived the superstitiously-bent people thereunto idolatrously to attribute Divine honor . For there was not in that Image any Divine efficacy , but this being the time of Infancy of Gods worship , Moses the Schoolmaster of the Hebrews , by this Image did prefigure Christs triumph over the conquered Serpent , when by the name of Serpent ( * as is said at the beginning ) he intimated the subtill enemy of Mankind . Quodque in ipsius historia singulari memoriâ dignum est , serpentem aeneum , quem Dei monitu Moses in solitudine statuerat , ut qui serpentum morsu ulcerati essent , eo conspecto sanarentur , excîdit atque disjecit , cùm animadvertisset populum superstitione imbutum divinos statuae honores tribuere . Non enim ei simulachro vis ulla divinitus inerat , sed cum haec divinae religionis esset pueritia , Moses hebraeae gentis paedagogus , eo simulachro futurum Christi de Serpente devicto trophaeū designabat , cum serpentis nomine callidū ( ut à principio dictum est ) humani generis hostem significaret . Hotman in consolatione è sacris literis petitâ , de factis Ezechiae , pag. 128. CHAP. XXXII . That the Sonne of God should suffer without the gates of Ierusalem , prefigured by the sacrifice of the Atonement . 1 BUt before Gods people could be capable of this cure of their soules by looking upon him who did vanquish the old Serpent , or before he came to be the Author of so great salvation : he was to make full satisfaction for their sins , whose waight had otherwayes pressed all Mankinde down to hell . This full reconciliation or atonement betwixt the just unpartial Judge and sinfull men , was made upon the crosse . But some will demand in what part of Moses writings this was foretold or prefigured ? It was most exquisitely foretold and prefigured , partly in the alienation of the primacy from the moneth Tisri unto the moneth Abib . Untill the law was given , Tisri had absolute precedency , being the moneth wherein according to all probability the world was created . But upon the deliverance of Abrahams seed from the tyranny of Egypt , the moneth Abib by Gods speciall command had both precedency and preeminency : Yet not absolute precedency , but precedency in respect of that which was more preeminent , to wit , for the Spirituall or Ecclesiasticall account ; as for their accounts temporall , September or Tisri did still retaine precedency . And for this reason I take it our Saviour was first proclaimed the Messias by Iohn Baptist in the moneth Tisri , but afterwards declared to be the Sonne of God by his resurrection from the dead in the moneth Abib . At his Baptisme he had fulfilled one part of the mystery prefigured in the legall feast of atonement , which was celebrated upon the tenth day of the moneth Tisri . In his sufferings upon Mount Calvary he did fully accomplish that which was prefigured by the legall sacrifices in the day of Atonement , and that which was inchoated by himselfe at the day of his Baptisme . At his * Baptisme he fulfilled the mystery of the scape goate bearing these peoples sinnes into the wildernesse , and there vanquished the great Tempter who had first vanquished them and their forefathers . At the feast of the Passeover in the moneth Abib he accomplished the mystery prefigured by the other goat , whose blood was brought by the high Priest into the Sanctuary . Thus much we learne from our Apostle , Hebr. 13.10 . &c. Wee have an Altar , whereof they have no right to eate , which serve the Tabernacle . For the bodies of those beasts , whose blood is brought into the Sanctuary by the high Priest for sinne , are burnt without the camp . Wherefore Iesus 2also , that he might sanctifie the people with his owne blood , suffered without the gate . Let us goe forth therefore unto him without the camp , bearing his reproach . The true meaning or purport of this passage , and the connexion of it with the former , the Reader shall finde more at large in a Sermon to be annexed ( by Gods assistance ) with others to this present and the former Treatise . All in this place intended by me , is to satisfie such as will be satisfied , that our Saviours sufferings upon the crosse were a most true and proper sacrifice : a sacrifice fully satisfactory for the sinnes of the world : the accomplishment of all the sacrifices of the law : the onely sacrifice whereof the anniversary sacrifices used in the feast of atonement , were but shadows , no true images . Againe , that the anniversary sacrifices of the Passeover which were in the moneth Abib , and those in the feast of Atonement were to be joyntly accomplished at one and the same time , to wit , in the first moneth after this peoples delivery out of Egypt ; is implyed in the alteration of the account upon their deliverance . For that alteration portendeth that in the very same moneth , in which they were delivered , there should be in after times a more generall deliverance of Gods people , whose memory should deserve the precedency of all feasts and solemnities . Such was that feast of the Passeover , wherein our Saviour suffered . 2. As for all the circumstances of place , or time , or the like wherein other legall sacrifices were offered ; the mysteries prefigured by them could not possibly be accomplished in one and the same time , and place by any sacrifice ; not by the sacrifice of the Sonne of God himself , though all-sufficient for its substance . For if he should have fulfilled the sacrifice of Atonement in the feast of Atonement , and the sacrifice of the Paschal lamb in the month Abib , or in the place where it was offered ; he must have dyed oftner then once , and in more places then one . For the mystery prefigured by the Paschal lamb , that was accomplished in due time on the day appointed for that sacrifice . So was the Altar whereon he was offered , that is , the crosse , the accomplishment of the figurative place whereon the first Paschal lamb was offered , and that was the lintels or doore posts of the Israelites houses , on which the blood of the Paschal lamb was sprinckled . But the slaughter of the Paschal lamb in the first institution , was intra pomaeria , within the doores or precincts of private families , or within the compasse of publick places of meetings . So that in respect of the place wherein the true Paschal lamb , and the true lamb of God was slaine or sacrificed , there is some disparity ; yet a full harmony betweene the substance of both sacrifices , and the circumstances of time wherein they were offered . But this defect , or rather this variation concerning the circumstance of place , wherein the Paschal Lamb and the Lamb of God , who taketh away the sinnes of the world were offered , is most exactly recompensed by the circumstance of place wherein the body of the hee goat , on which the Lords lot should fall , and other sacrifices in the day of Atonement were by a most peremptory law to be consumed . And that place was without the camp , whilst the posterity of Iacob had no Temple or no fixt place of worshipping God , but a mooveable Tabernacle . Also the bullock for the burnt offering , and the goat for the sinne offering ( whose blood was brought to make a reconciliation in the holy place ) shall one carry out without the hoast to be burnt in the fire with their skins and with their flesh , and with their dung , * Lev. 16.27 . This is the Apostles meaning in the forecited place Hebr. 13. Iesus , also , that he might sanctifie the people with his owne blood , suffered without the gate , that is , without the city , yet neare the suburbs of Jerusalem , whose type or figure was the camp of the Israelites in the wildernesse , or at that time wherein the Tabernacle was moveable . For the Tabernacle was but a model or paterne of the Temple in Jerusalem , as the camp of the Israëlites in the wildernesse was of Jerusalem it self . 3. And however their GOD , and supreme Lawgiver did by a peremptory law enjoyne his people , that no manner of bloody sacrifice should be offered , or at least no publick solemne feast be celebrated save only in Jerusalem , after the Ark was brought into it and placed in the Temple : Yet the circumstance of the place , wherein our Saviour was sacrificed , was exactly foreshadowed by the place wherein the anniversary sacrifices in the feast of Atonement during the time of this peoples progresse in the wildernesse or moveable Tabernacle , were offered , and that was without the camp , or trenches of that great Congregation . 4 , The summe of all the forementioned prefigurations or predictions , whether of our Saviours offering up of himself according to his Fathers will and appointment , or of the times , and places wherein he was offered ; is this , that this his offering up of himself was a true and proper sacrifice ; a more full satisfaction for all the sinnes or tranagressions of men against the morall law of God , then the sacrifices in the feast of atonement or the Passeover or other anniversary solemnities , were for sins whether of omission or commission meerely against the law of ceremonies . This is most divinely exprest by our Apostle Hebr. 9.13 . as hath beene handled more at large before . CHAP. XXXIII . At what houre of the day our Saviour was crucified , at what houre taken down from the crosse , and of the mysteries ensuing his death . 1 ABout the time of the yeare , as in what moneth , and in what day of the moneth , the Lamb of God was offered or did offer up himself in bloody sacrifice , there is no question of moment , or none at least which may not easily be resolved . But as concerning the time of the day , or hour wherein hee was offered , there is more then variety of opinions amongst the learned : some apparance of contradiction betweene two , over whom were they now alive , no authority now on earth could have any power either of arbitration or jurisdiction . It was the third houre ( saith S. Mark , ) and they crucified him , &c. 15.25 . designing the time after he was brought to Golgotha , and refused to taste of the wine mingled with myrrhe ; Whereas S. Iohn speaking of the time a little before Pilat gave sentence , saith , It was the preparation of the Sabbath , and about the sixth houre . Iohn 19.14 . That the various relations of these two Evangelists ( if we take them as they are extant in most copies ) should be reconciled , there is a necessity . And if either of their owne writings were to be corrected by the other ; S. Iohns Gospel ( as Maldonat well observeth ) were to be corrected by S. Marks . For S. Marks assertion is punctuall and precise , and betweene the ancient Manuscripts and moderne exemplifications of his Gospel , there is no variation : but in S. Iohns there are . For in some copies yet extant , and in some which Nonnus in his Poeticall paraphrast did follow , there is expresse mention of the third houre , not of the sixth . Whence it is probably conjectured by some , that the sixth houre was inserted by the Transcribers of S. Iohns Gospel for the third , upon a mistake of the figures or numericall characters ; the numericall character of the sixth houre being not much unlike the numericall character of the third houre . And yet it cannot be denied that in some ancient Manuscripts of the Greek Testament now extant , the numbers of houres or dayes or yeares are exprest in entire words , not in figures or numericall characters . But whether this manner of expressing numbers was usuall ab initio , or in the times when S. Iohn wrote , or used at all by him , is not so cleare . For severall ages or revolutions of times have their severall manners of expressions , specially for quoting of Scriptures or deciphering of numbers . And sometimes later ages agree better in this point with the most ancient , then middle ages doe . The determination of this particular , as whether in S. Iohns time , numbers were exprest at large , or in figures , I referre to professed Antiquaries . 2. But admitting that S. Iohn did write expresly , about the sixth houre ( not in figures : ) Many learned men of severall Churches and Religions , have wittily attempted to salve the appearance of contradiction betwixt him and St. Mark , by reducing the manner of measuring the day unto the scale or manner of measuring the night , which they divide into foure parts or watches , every watch containing three houres according to the Sun-diall ; So as the first great houre answerable to the watch by night , did begin at six in the morning , and continue till nine which with them was called the third houre ; and this third houre answerable to the second watch of the night containing likewise three diurnall houres , did continue untill the mid-day , or twelve of the clock , at which time their sixth houre did commence , and continue til their ninth houre , which is our three a clock in the afternoone , at which time it is without question that our Saviour did yeeld up the Ghost . So that when S. Mark saith , our Saviour was crucified at the third houre , that is , about nine a clock in the forenoone , and before twelve , which was the sixth houre ; and when S. Iohn saith hee was sentenced to death by Pilat about the sixth houre : wee must take his meaning to bee thus , that hee was so sentenced , as long before the sixth houre , which is our twelve a clock , as after the third houre , which is our nine . So that the precise time of his crucifying should bee about half an houre after ten of the clock . For if wee admit or allow the former scale of dividing the day into the first , third , sixth , and ninth houre , it might as truely bee said , our Saviour was crucified about the sixth houre , as about the third houre , if hee were crucified at half an houre after ten . For so some Collegiat statutes which enjoine the shutting of their gates at eight in Winter , and nine in Summer , and opening them about six in Winter , and five in Summer ; have beene by legall and authorized construction adjudged to bee rightly observed , so they were shut within half an houre after eight in Winter , or half an houre after nine in Summer : or opened half an houre after six in Winter , and half an houre after five in Summer . So that such as approve the former reconciliation of S. Mark and S. Iohn , did very cautelously pitch upon the point of time mentioned , that is , half an houre after ten in the morning for the crucifying of our Saviour , or for the point of time wherein Pilat did sentence him to death . For this was the just middle point betweene the third houre , and the sixth houre , and did equally referre to both . This reconciliation of the two Evangelists , would have better satisfied me , if the Authors or followers of it had not attempted to have given a reason for it , which I can no way approve , but rather suspect the opinion it self for the improbabilitie of the reason alledged by them . 3. The reason which Maldonat ( a man free enough to admit misnomers or mistakes in Transcribers of the Gospel ) alledgeth for his opinion [ that our Saviour was not crucified precisely at the third houre ] ( as S. Mark saith ; ) is because in his judgement so many businesses or debatements as did interpose in that morning , wherein our Saviour was sentenced unto the death of the Crosse , could not be dispatched before the third houre , that is nine a clock in the forenoone . But in my opinion ( which I submit to better judgements ) more businesses by many then the Evangelists relate , might have beene determined according to the course of civill Justice ( especially before such as examine them summariè & de plano ) within lesse time then S. Mark and the other Evangelists allot to the examination , arraignment , and adjudication of our Saviour to the death of the Crosse . Vt primum exortus est dies , Assoone as it was day ( saith S. Luke ) the Elders of the people , and the chief Priests and Scribes came together , and led him to their Councel , &c. Luk. 22.66 . The time then of their Assembly to examine him ( albeit wee account the beginning of the day onely from the Sunne-rising not from the dawning ) was at six a clock in the morning , ( if not before . ) And after they had examined him , the whole multitude of them arose , and led him unto Pilat and begun to accuse him , Luk. 23.3 . And this in all probability was before their second houre , or seven a clock with us in the morning . Now the time of our Saviours circuiting from Pilat to Herod , and back againe , and all the debatements betwixt Pilat and the Jews , which are related by the Evangelists , could not in that tumultuous Congregation take up more time then an houre and an half . So that our Saviour might not onely bee sentenced to death by Pilat ( as S. Iohn relates ) but actually crucified , or lifted up upon the Crosse precisely and punctually at the third houre , as S. Marks words import . 4. If we thus reconcile S Iohn , ( or rather the Transcribers of his Gospel ) unto S. Mark , and his Gospel , as in all copies now it is extant ; the harmony between the type and the antitype , or the proportion between the picture and the live substance represented by it , will be most exact . For , we are to consider that the Sonne of God by the sacrifice of himself once for all , was to accomplish not onely the anniversary sacrifices of atonement of the Passeover , &c. but the continuall daily morning and evening sacrifices . The houre allotted for the morning sacrifice was the third houre , or nine a clock in the forenoone ; the houre appointed , and accustomed for the evening sacrifice , was the ninth houre , or three a clock in the afternoone : and at this houre ( as the Evangelists joyntly record ) our Lord Redeemer did accomplish his sacrifice . Iesus ( saith S. Matthew ) when he had cryed againe with a loud voice ( and that was about the ninth houre ) gave up the ghost . Et ecce aulaeum Templi fissum est , and behold the vaile of the Temple was rent in twaine from the top to the bottome . 27.46 , 50 , 51. One speciall importance of the word Ecce in this place as in many others , is the present exhibition of that which was promised or portended . The mystery foreshadowed or portended by the anniversary sacrifices of the Paschal Lamb , by the daily morning and evening sacrifices , by those sacrifices of the Atonement whose blood was brought by the high Priest unto the Sanctuary ; was in brief this , that all these rites or solemnities should expire upon the death or sacrifice of the true Lamb of God : and thus much , and more is sealed unto us by that speech of our Saviour a little before his death , Consummatum est , All is finished , Iohn 19.30 . Now the rending of the vaile immediately after our Saviour had commended his Spirit into his Fathers hands , did betoken that now , and not before , the entrance or passage into that most holy place , which was prefigured by the materiall Sanctum Sanctorum , was set open not to Priests onely , but to all true beleevers : That the coelestiall Sanctuary ( whether that be coelum empyr aeum the seat of our future blisse , or some other place ) was now instantly to be hallowed , or consecrated by the blood of the high Priest himself , as the terrene Tabernacle or Sanctuary was by the legal high Priest with the blood of bullocks or goats , &c. 5. Whithersoever the soule of this our high Priest went that day , wherein he offered the sacrifice of himself , ( as whether into the nethermost hell , or into the place where the soules of the righteous men did rest , ) there is or should be no question among good Christians but that he was that evening in Paradise . For , so had he promised unto the penitent Malefactor who was crucified with him , with an asseveration equivalent to an oath , Amen dico tibi , hodie mecum eris in paradiso , Verily I say unto thee , this day thou shalt be with me in Paradise . As for those sophisticall Novelists ( to say no worse ) who thus mispoint the words of his promise , Amen dico tibi hodie , mecum eris in Paradiso , Verily I say unto thee this day , thou shalt be with me in Paradise , to wit , sometimes hereafter , as at the generall resurrection of the just ( though not this very day , ) they declare themselves to be in this particular as in most others , more unfit to interpret sacred Oracles , then Apes to be principall Actors in stately dolefull Tragedies . For our Lord and Saviour did most graciously grant this poore soule more then he durst petition for ; and with better expedition , then he could hope for , to wit , a present estate of blessednesse , whereas he requested onely to be remembred with some mercy or favour without indenting any point of time ( after our Saviour had entred into his Kingdome . ) And his entrance into that Kingdome was not upon the same day wherein he suffered , nor within forty dayes after . The Kingdom of heaven was not set open to any beleevers , not to Abraham himself upon our Saviours passion or resurrection , whether that Kingdome import the same place wherein Abraham before that time was or some other . For it is one thing to say that the soules of righteous men deceased were in heaven before our Saviour ascended thither : another to say they were in the Kingdome of heaven , or Citizens of that Kingdome , which upon the day of our Saviours victory over death was not erected . And he who denyeth the souls of the Patriarchs to be partakers of the Kingdome of heaven before our Saviours death , cannot be concluded to grant that they were either in Limbo or in any other region under the earth , or under the stars . 6. But to waive further dispute about this point for the present : Our Saviours soule upon the same day wherein he dyed , was in paradise : and so was the soule of the penitent Malefactor , yet not at the same instant ( perhaps not within the compasse of the same houre wherein our Saviours soule went thither ) in what region soever whether of heaven or earth this paradise was seated . For it is evident out of the Evangelicall histories , that our Saviour did surrender his soule into his fathers hand before either of them who were crucified with him , did expire . For as was before recited out of S. Matthew 27.50 . immediatly upon the ninth houre our Saviour yeelded up the Ghost . This testimony alone , or this at least with the like , Mark 15.37 . had been sufficient to prove the Article of our Saviours death . But for the more full satisfaction of all posterity as well of Jews as of Gentiles , God would have the death of his onely Sonne to be remarkably recorded , by the solemn testimony of the Roman Centurion taken upon examination before Pilat : And now when the even was come ( that , I take it , was betwixt five and six of the clock : ) because it was the preparation , that is , the day before the Sabbath ; Joseph of Arimathea an honourable Counsailer , who also waited for the Kingdome of God , came and went in boldly to Pilat , and craved the body of JESUS . And Pilat marvailed if he were already dead , and calling unto him the Centurion , he asked him , whether he had been any while dead . And when he knew it of the Centurion , he gave the body to Joseph . Mark 15.42 , 43 , &c. That our Saviour died before the other which were crucified with him , is more apparant from the parallel testimony of S. Iohn , 19.31 , 32 , &c. The Iews therefore , because it was the preparation , that the bodies should not remain upon the crosse on the Sabbath day , ( for that Sabbath day was an high day : ) besought Pilat that their legs might be broken , and that they might be taken away . Then came the Souldiers and brake the legs of the first , and of the other which was crucifyed with him . But when they came to JESUS and saw that he was dead already , they brake not his legs . 7. And thus we may observe that aswell the malignant Jews , as Christs Disciples of the Jewish Nation , and the Roman Souldiers , though unwittingly did strangely combine for the accomplishment of divers prophecies or prefigurations concerning the death of the Sonne of God. Had hee not died before the other two which were crucified with him , his legs had been broken with theirs , and his body had not been interr'd before the setting of the Sunne , as is probable from Pilats demand to the Centurion [ whether he had been any while dead ] before he would give Ioseph leave to bury his body . Now if his body had not been interr'd before the Sun-set , or at least before the starrs appeared , the mystery prefigured by the imprisonment of Ionas three dayes and three nights in the belly of the whale could not by any Synecdoche have been exactly fulfilled by his blessed rest in the grave : but of this hereafter , Again , if the breaking of his legs had not been prevented by his dying before the other two which were crucifyed with him ; the harmony betwixt the manner of his death , and the death of the Paschal Lamb could not have been so exact : for no bone of it was to be broken , Exodus 12.46 . Numb . 9.12 , Nor should that which David spake of himself , ( but of himself as he was the type of Christ ) when he was in some perill of breaking his leggs or armes , or some better joynts , have found its accomplishment in the circumstance of our Saviours death . These things were done ( saith S. Iohn ) that the Scripture might be fulfilled , A bone of him shall not be broken . Iohn 19.36 . This allegation of S. Iohn ( if my observation faile not ) referrs as literally and properly to that saying of David , Psal . 34.20 . ( when he was driven by Saul into the cave of Adullam ) as unto the rite of the Paschal Lamb before cited , He keepeth all his bones , not one of them is broken . This was not a meere historicall narration , but a speech typically propheticall , that is , first verifyed of David , and afterwards to be more exactly accomplished in the Son of David . Of the same rank was that which followeth , Evill shall stay the wicked , and they that hate the righteous shall be desolate . The Lord redeemeth the soule of his Servants , and none of them that trust in him , shall be desolate . verse 21 , 22. The truth of this observation was never so punctually proved , or exemplifyed as in the death of the two Malefactors which were crucifyed with our Saviour . Though neither of them had any interest in the former promise [ He keepeth all his bones , not one of them is broken ; ] yet the soule of the one who trusted in the Lord , was instantly redeemed , and taken up into Paradise by him : the soule of the other which did hate and revile him , was ( to say no worse ) left desolate . 8. Again , the law concerning the taking down of such as were hanged on a tree ( though not strangled , ) before the night went over them ; had not been accomplished in our Saviour , unlesse the day wherein he dyed had been the preparation to the great Sabbath . For it was not the zeale of the Jews unto the due observation of this law , but feare of polluting this great Sabbath which mooved them to become petitioners unto Pilat , that the bodies of all that were then crucifyed might be taken downe , and carryed away before the beginning of the Sabbath , which was in the twilight following . The law which out of this feare they occasioned to be observed and fulfilled , is extant , Deuteron . 21.22 , 23. And if a man have committed a sinne worthy of death , and be be to be put to death , and thou hang him on a tree : his body shall not remaine upon the tree , but thou shalt in any wise bury him that day : for he that is hanged is accursed of God : that thy land be not defiled , which the Lord thy God giveth thee for an inheritance . That this law had a speciall reference or pre-aspect unto our Saviours death upon the crosse , S. Paul hath taught us , Galat. 3.13 . Christ hath redeemed us from the curse of the law , being made a curse for us : for it is written , Cursed is every one that hangeth on a tree . Lastly , however the Centurion and the Souldiers apprehended no necessity of breaking our Saviours legs , as being perswaded that he had been a good while dead , and fit to be buryed : Yet one of them to make all ( as we say ) sure , pierced his side while he was yet hanging upon the crosse , with a speare , striking him ( as by the posture of his body is probable ) under the short ribbs through his very heart : otherwise he might have broken one , or more of his bones . And this , as S. Iohn instructs us , was done that another Scripture might be fulfilled , And they shall look on him whom they have pierced , Iohn 19.37 . The prophecy which by this accident was exactly fulfilled , we have Zachar. 12.8 , 9 , &c. In that day shall the Lord defend the Inhabitants of Ierusalem , and he that is feeble among them at that day shall be as David ; and the house of David shall be as God , as the Angell of the Lord before them . And it shall come to passe in that day , that I will seek to destroy all the Nations that come against Ierusalem . And I will poure upon the house of David , and upon the Inhabitants of Ierusalem , the Spirit of Grace and supplications ; and they shall look upon me whom they have pierced , and they shall mourn for him as one mourneth for his onely sonne , &c. 9. This sacred passage lieth punctually under that line or rule for interpreting sacred oracles , which in these commentaries hath been oft heretofore mentioned : that is , it is a passage which cannot be literally verifyed of any person besides God himself , nor could it have been fulfilled in God himself otherwise , then as he was incarnate , made subject to death , and violent percussion after death . But whether this passage either according to the literall sense of the Prophet , or to the intention of S. Iohn in avouching the fulfilling of it , amount to any more then hath been said , or ( in particular ) to inferre [ that reall communication of properties between the divine and humane nature of Christ , ] which some of the most learned in the Lutheran Church would from this place ( in speciall ) presse upon us ; is a disquisition more proper to the Article of the holy Catholique Church , then to this Treatise of the Humiliation of the Sonne of God. That humiliation ( as I conceive ) did expire with his death ; or at least when he was taken downe from the crosse after his sacred sides had been so pierced , as S. Iohn relates by that rude Roman Souldier , whose name by unwritten tradition was Longius , but a name ( as I suppose ) mistaken for the weapon wherewith he pierced him , which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Conclusion of this Treatise . IT followeth in the Apostles Creed that he was buried , that he descended into hell . In what sense soever we take this word buried , the historicall truth of it is most punctually recorded by the Evangelists . The onely quaere which this article , or this part of the article will admit , is , whether by his buriall we are to understand the interring or depositure of his body in the monument : or rather his imbalming by Ioseph or Nicodemus , who did accomplish that work which the good woman before his death did foresignify , or begin by pouring out that precious ointment on his head . This quaere hath been long agoe proposed by some learned men in the * French and German Churches , who seem to deny the locall descension of his soule into hell , either into the place of the damned , or into Limbum patrum . But this truth they have denyed or questioned with better moderation and discretion , then such of our Native English as either have questioned or opposed our Churches meaning in this Article . For by his descending into hell , these men would have us understand the interring or depositure of his body in the monument or sepulchre wherein no man had been laid before , being before imbalmed , as the manner of the Iews was to bury , Iohn 19 40. But for pleading one way or other of Christ his descension into hell , at this time , or in this place , I have excluded my self in the generall division of this and the ensuing Treatise , which was concerning the humiliation and exaltation of the Sonne of God. Now unto whether member of this dichotomie or generall division , the buriall , interring , or descension of the Sonne of God into hell , should be referr'd ; I am not as yet resolved by any Catholick consent : But in my private opinion , I think rather to the Exaltation or Consecration of the Sonne of God to his everlasting Priesthood . And unto this Treatise principally intended by mee in these long Commentaries upon the Apostles Creed , I must crave pardon to referr all those other moderne Controversies concerning the extent of our Saviours sufferings , for whom he dyed ; for whom he rose again ; whether the redemption purchased by his blood , was universall to all mankinde , or to the elect or predestinated onely ; or ( seeing redemption is a terme importing matter divisible , ) what part of redemption purchased by Christ , was common to Adam , and all that came after him ; what part more proper to such as under the law were circumcised , or in the time of the Gospell baptized ; what part of the same redemption , is peculiar to the Elect or predestinate . In the meane time I conclude this Treatise concerning the humiliation of the Sonne of God , with that excellent prayer for the peace of the Church , first conceived in Latine by Erasmus , and afterwards set forth Aº D ni M. D. XLV . both in Latine and English , as a part or appendix of that Primmer or Liturgie which K. Henry the 8. caused to be published by the Supreme Authority of the Church of England , with divers other godly prayers yet retained , as appertinences if not as genuine parts of our Communion book . Why this prayer for the peace of the Church should be left out , I suppose the moderat and devout Reader will wonder with me . DOmine IesuChriste , qui omnipotētiâ tuâ fecisti omnes creaturas , visibiles , invisibiles , & divinâ sapientia tua gubernasti disposuistique omnia ordinatè , qui ineffabili bonitate tua custodis , defendis , promovesque omnia , qui profunda misericordia tua reficis ruinosa , renovas collapsa , vivificas mortuos : digneris ( precamur ) ad extremum , in dilectam sponsam tuam Ecclesiā , dulcem illum & misericordē vultū tuum , quo coelestia omnia terrestriaque , & quae supra coelum infraque terram sunt pacificas , conjicere : digneris teneros misericordesque oculos in nos convertere , quibus Petrum semel , magnum Ecclesiae tuae Pastorem aspexisti , & continuò rediit secum in memoriam , & poenitentiā ductus est ; quibus dispersam semel multitudinem perlustrasti , & misericordia commovebaris , quod boni Pastoris defectu errabant quasi oves sparsae palantesque . Tu satis vides , bone pastor , quot varia luporum genera in ovilia tua irruperunt , è quibus unusquisque clamat , Hic Christus est , hic Christus est : ita ut , si fieri posset , in errores deducerentur electi . Tu vides quibus flatibus , quibus fluctibus , quibus tempestatibus misera navis jactatur , in qua pusillus grex tuus de submersione periclitatur . Quid autem nunc restat , nisi ut prorsum submergatur , omnesque nos pereamus ? hujus tempestatis causa est nostra iniquitas & depravata vita ; hoc nos videmus & confitemur , justitiam tuam cernimus , & injustitiam nostram lamētamur : sed ad misericordiam tuam provocamus quae ( secundum Psalmum Prophetae tui ) exuperat omnia , opera tua : multa supplicia sustinuimus , multis bellis fracti , multis jacturis bonorum consumpti , tot morborum pestiumque generibus flagellati , tot fluctibus quassati , tot perterrefacti ; & nullus tamen nobis ita fatigatis , & inusitata malorum vi debilitatis , portus perfugiumque apparet , sed quotidie magis magisque graves pluresque poenae imminere cervicibus nostris videntur . Non hic de tua asperitate conquerimur , misericordissime Domine , sed tuam potiùs misericordiam intuemur , quòd longè graviores plagas commeriti sumus . Nos verò abs te , misericordissime Domine precamur , non quid meritis nostris dignum sit consideres aut perpendas : sed potius quid deceat misericordiam tuam , sine qua ne Angeli quidem in coelo consistere possunt , nedum nos vasaluti infirma . Miserere nostri Redemptor noster , qui facillimè exoraris , non quòd nos misericordiâ tuâ digni sumus ; sed hanc gloriam nomini tuo dato . Ne patiaris Iudaeos , Turcas , reliquosque qui vel non noverunt te vel gloriae tuae invident , perpetuò de nobis triumphare , & dicere ; Vbi Deus , ubi Redemptor , ubi Servator , ubi Sponsus illorum est ? Haec contumeliosa verba & convitia in te Domine redundant , dum ex malis nostris bonitatem tuam existimant , nos derelinqui putant , quos emendari non cernunt . Cum semel in navigio dormires , & tempestas subito exorta minaretur mortem omnibus qui in navi erant , ad clamorem paucorum Discipulorum excitabaris , & continuò fluctus quieverunt , ventus cessavit , tempestas in magnam tranquillitatem conversa est ; Aquae mutae Creatoris vocem agnoverunt . In hac autem longè graviore tempestate , in qua non paucorum hominum corpora in discrimen veniunt , sed innumerabiles animae periclitant ; ad vocem universae Ecclesiae tuae , Domine , precamur ut vigiles , quae nunc in periculo submersionis est . Tot jam millia hominum clamitant , Domine , serva nos , perimus , tempestas haec humanam potentiam superat , immo verò conatus eorum qui illi praesidium ferrent , in contrarium avertuntur . Quod haec praestabit , solum verbum tuum est : Verbo solum oris tui dicito , Tempestas cessa , & confestim tranquillitas expetita apparebit . Quot millibus impiorum pepercisses , si in civitate Sodomae vel decem inventi fuissent : nunc verò tot millibus hominum gloriam nominis tui amantium , & propter decorem domus tuae gementum , non horum precibus adductus iram remittes , & consuetarum antiquarumque misericordiarum tuarum recordaberis ? an non divinâ sapientiâ tuâ nostram stultitiam in gloriam tuā convertes ? an non malorum improbitatem in Ecclesiae tuae bonum commutabis ? cum enim misericordia tua solet omnia sublevare , cùm res nobis immedicabilis esse videtur : nec potentia aut sapientia humana corrigi potest . Tu solus res etiam inordinatissimas in ordinem adducis , qui solus author conservatorque pacis es . Tu antiquam confusionem quam Chaos appellamus formavisti , in qua sine ordine , sine mode , perturbatè discordia semina rerum jacebant , & admirabili serie res natura suâ pugnantes , vinculo perpetuo copulavisti & colligavisti . Quanto quaeso , major confusio est haec , ubi nulla charitas , nulla fides , nulla copulatio amoris , nulla legum , nulla Magistratuum reverentia , nulla opinionum consensio , sed quasi in perturbatissimo choro , unusquisque diversum canit . In coelestibus planetis nulla est dissensio , elementa suas sedes tenent , unumquodque constitutum sibi officium facit : & sponsam suam cujus causa omnia facta sunt , continua sic dissensione perire & labefactari permittis ? Malósne spiritus seditionis authores atque administros , in ditione tua sine ulla reprehensione ita regnare permittes ? potentemnè illum iniquitatis ducem , quem semel dejeceras , castra invadere & milites tuos spoliare sines ? Cum hic in hominibus versabaris , vocem tuam fugiebant daemones . Emitte quaesumus Domine , Spiritum tuum qui è pectoribus omnium nomen tuum profitentium , malos spiritus , magistros intemperantiae , avaritiae , vanae gloriae , libidinum , scelerum , discordiae abigat . Crea in nobis , Rex , & Deus noster , cor mundum , & Spiritum sanctum tuum in pectoribus nostris renova , nec Spiritum sanctum tuum auferas à nobis . Restitue nobis fructum salutaris sanitatis tuae , & Spiritu principali corrobora Sponsam , Pastoresque ejus . Hoc Spiritu reconciliasti coelestia terrestribus , hoc formasti ac reduxisti tot linguas , tot nationes , tam diversa hominum genera in unum corpus Ecclesiae , quod corpus eodem Spiritu copulatur capiti . Hunc Spiritum si in omnium hominum cordibus renovare digneris , tum externae hae quoque miseriae cessabunt : aut si non cessaverint , ad fructum saltem , utilitatemque diligentium te traducentur . Siste hanc Domine Iesu , confusionem ; hoc horribile Chaos in ordinem adducito : expande Spiritum tuum super aquas malè fluctuantium opinionū . Et quia Spiritus tuus , qui juxta Prophetae sententiam continet omnia , scientiam etiam habet vocis : effice ut quemadmodum omnibus qui in domo tua sunt , unum lumen , unus Baptismus , unus Deus , una spes , unus Spiritus ; sic unā quoque habeant vocē ▪ unam cantilenā , unū sonū , unā catholicam veritatē profitentes . Cum in coelum gloriosè ascendisti , demisisti de caelo res preciosissimas ; dedisti dona hominibus , varia munera spiritus divisisti : renova Domine de Coelo veterem bonitatem , da nunc Ecclesiae labefactatae & inclinatae , quod illi emergenti , & exorienti initio dederas ; Da Principibus Magistratibusque gratiam timoris tui : ut ita Rempublicam suam gubernent , quasi statim tibi Regi Regum rationem reddituri . Da sapientiam semper assistricem illis , ut quodcunque optimum factu fuerit , & animo provideant , & factis persequantur . Da Episcopis tuis donum prophetiae , ut sanctas Scripturas non ex suis ingeniis , sed tua inspiratione declarent & interpretentur . Da triplicem illis charitatem , quam à Petro requirebas , quando illius curae oves tuas commisisti . Da Sacerdotibus tuis temperantiae , castitatisque amorem . Da populo tuo studium sequendi mandata tua , & promptitudinem obediendi iis , quos tu super illos constituisti . Ita fiet , ut si largitate tua principes ea imperent , quae tu praecipis ; pastores eadem doceant , populus utrisque pareat : veteris Ecclesiae dignitas , tranquillitasque cum ordinis conservatione ad gloriam Nominis tui restorescat . Ninivitis pepercisti morti addictis , statim ut ad poenitentiam conversi fuerant : & domum tuam inclinantem jam & corruentem despicies , quae vice sacci gemitus , vice cinerum lachrymas profundit ? promisisti remissionem conversis ad te : at hoc donum tuum est , ut quis cum toto corde suo ad te convertatur , ut omnis bonitas nostra ad gloriam tuam redundet . Tu factor es , refice opus tuum quod formasti : Tu Redemptor es , serva quod emisti : Tu Servator es , ne sinas perire qui tibi innituntur : Tu Dominus es & possessor , vendica possessionem tuam ; Tu caput es , opem fer membris ; Tu Rex es , da nobis legum tuarum reverentiam : Tu princeps pacis es , aspira nobis fraternam charitatem : Tu Deus miserere supplicum tuorum , sis ( ut beatus Paulus loquitur ) omnia in omnibus , ut universus Ecclesiae tuae chorus consentientibus animis & vocibus consonantibus gratias de misericordia inventa agant Patri , Filio , & Spiritui sancto , qui pro perfectissimo concordiae exemplo personarum proprietate distinguuntur & conjunctione naturae adunantur , quibus laus , & gloria ad omnem aeternitatē . Amen . LOrd JESUS CHRIST , which of thine Almightinesse madest all Creatures both visible and invisible , which of thy godly wisdome governest and settest all things in most goodly order , which of thine unspeakable goodnes keepest , defendest , & furtherest all things , which of thy deep mercy restorest the decaied , renewest the fallen , raisest the dead : vouchsafe ( we pray thee ) at last to cast downe thy countenance upon thy welbeloved Spouse the Church ; but let it be that amiable and mercifull Countenance wherewith thou pacifiest all things in heaven , in earth , and whatsoever is above heaven and under the earth : vouchsafe to cast upon us those tender and pitifull eyes , with which thou diddest once behold Peter that great Shepherd of thy Church , and forthwith he remembred himself and repented ; with which eyes thou once diddest view the scattered multitude , and wert moved with compassion , that for lack of a good Shepherd they wandred as sheep dispersed & straied asunder . Thou seest ( O good Shepheard ) what sundry sorts of Wolves have broken into thy sheep-cotes , of whom every one crieth , Here is Christ , here is Christ : so that if it were possible , the very perfect persons should be brought into error . Thou seest with what winds , with what waves , with what stormes thy silly ship is tossed , thy ship wherein thy little flock is in perill to be drowned . And what is now left , but that it utterly sink , and wee all perish ? Of this tempest and storme we may thank our own wickednesse and sinfull living ; we espie it well and confesse it , we espy thy righteousnesse , and wee bewaile our unrighteousnesse : but wee appeale to thy mercy which ( according to the Psalme of thy Prophet ) surmounteth all thy works : wee have now suffred much punishment , being soussed with so many warres , consumed with such losses of goods , scourged with so many sorts of diseases and pestilences , shaken with so many flouds , feared with so many strange sights from heaven , and yet appeare there no where any haven or Port unto us being thus tired and forlorne among so strange evills , but still every day more grievous punishmēts , and more seeme to hang over our heads . We complaine not of thy sharpnesse , most tender Saviour , but we espy here also thy mercy , forasmuch , as much grieuouser plagues we have deserved . But O most mercifull Jesu , we beseech thee , that thou wilt not consider ne weigh what is due for our deservings , but rather what becommeth thy mercy , without which neither the Angels in heaven can stand sure before thee , much lesse wee silly vessells of clay . Have mercy on us , O Redeemer , which art easie to bee intreated , not that we be worthy of thy mercy , but give thou this glory unto thine owne Name . Suffer not that the Jews , Turks , and the rest of the Panims , which either have not known thee , or doe envy thy glory , should continually triumph over us , and say ; Where is their God , where is their Redeemer , where is their Saviour , where is their Bridegroome , that they thus boast on ? These opprobrious words & upbraidings redound unto thee , O Lord , while by our evills , men weigh and esteeme thy goodnesse : they think wee be forsaken , whom they see not amended . Once when thou sleptst in the ship , and a tempest suddenly arising threatned death to all in the ship , thou awokest at the outcry of a few disciples , and straightway at thine Almighty word the waters couched , the winds fell , the storme was suddenly turned into a great calme : the dumbe waters know their makers voice . Now in this farre greater tempest , wherein not a few mens bodies be in danger , but innumerable soules : wee beseech thee at the cry of thy holy Church , which is in danger of drowning , that thou wilt awake . So many thousands of men doe crie , Lord save us , we perish , the tempest is past mans power : yea we see that the indeavours of them that would help it , doe turne cleane a contrary way . It is thy word that must doe the deed , Lord Jesu . Onely say thou with a word of thy mouth , Cease ô tempest , and forthwith shall the desired calme appeare . Thou wouldest have spared so many thousands of most wicked men , if in the City of Sodom had been found but ten good men . Now here be so many thousands of men , which love the glory of thy Name , which sigh for the beauty of thy house ; and wilt thou not at these mens prayers let goe thine anger and remember thine accustomed and old mercies ? Shalt thou not with thy heavenly policy turne our folly into thy glory ? Shalt thou not turne the wicked mens evills into thy Churches good ? For thy mercy is wont then most of all to succour , when the thing is with us past remedie , and neither the might nor wisedome of men can help it . Thou alone bringest things that bee never so out of order , into order againe : which art the onely Author and maintainer of peace . Thou framedst that old confusion , which wee call Chaos , wherein without order , without fashion confusely lay the discordant seeds of things , and with a wonderfull order the things that of nature fought together , thou diddest ally and knit in a perpetuall band . But how much greater confusion is this , where is no charity , no fidelity , no bonds of love , no reverence neither of lawes , nor yet of rulers ; no agreement of opinions , but as it were in a misordered quire , every man singeth a contrary note . Among the heavenly Planets is no dissention , all foure Elements keep their place , every one doe their office whereunto they bee appointed . And wilt thou suffer thy Spouse , for whose sake all things were made , thus by continuall discords to perish & go to wrack ? Shalt thou suffer the wicked spirits , which bee authors and workers of discord , to beare such a swinge in thy Kingdome unchecked ? Shalt thou suffer the strong Captaine of mischief , whom thou once overthrewest , againe to invade thy tents and to spoile thy souldiers ? When thou wert here a man conversant amongst men , at thy voice fled the devills . Send forth we beseech thee , O Lord , thy Spirit which may drive away out of the breasts of all them that professe thy Name , the wicked spirits , masters of riot , of covetousnesse , of vaine glory , of carnall lust , of mischief , and of discord . Create in us , O our God and King , a cleane heart , and renew thy holy Spirit in our breasts , pluck not from us thy holy Ghost . Render unto us the joy of thy sauing health , and with thy principall Spirit , strengthen thy Spouse and the Herdmen thereof . By this Spirit thou reconciledst the earthly to the heavenly : by this thou didst frame and reduce , so many tongues , so many Nations , so many sundry sorts of men into one body of a Church ; which body by the same Spirit is knit to thee their head . This Spirit , if thou wilt vouchsafe to renew in all mens hearts , then shall also these forreigne miseries cease , or if they cease not , at least they shall turne to the profit and availe of them which love thee . Stay this confusion , set in order this horrible Chaos ( O Lord Jesu ; ) let thy Spirit stretch out it self upon these waters of evill wavering opinions . And because thy Spirit , which according to thy Prophets saying cōtaineth al things hath also the sciēce of speaking : make , that like as unto all them which bee of thy house , is all one light , one Baptisme , one God , one hope , one Spirit : so they may also have one voice , one note , and song , professing one Catholique truth . When thou diddest mount up to heaven triumphantly , thou threwest out from above thy precious things , thou gavest gifts amongst men , thou dealtest sundry rewards of thy Spirit . Renew againe from above thy old bountifulnesse , give that thing to thy Church now fainting & growing downward , that thou gauest unto her shooting up , at her first beginning . Give unto Princes and Rulers the grace so to stand in awe of thee , that they so may guide the Common-Weale , as they should shortly render accompt unto thee that art the King of kings . Give wisdome to bee alwayes assistant unto them , that whatsoever is best to bee done , they may espy it in their minde , and pursue the same in their doings . Give to the Bishops the gift of prophecy , that they may declare and interpret holy Scripture , not of their owne braine but of thine inspiring . Give them the threefold charity which thou once demandedst of Peter , what time thou didst betake unto him the charge of thy sheep . Give to the Priests the love of sobernesse and of chastity . Give to thy people a good will to follow thy Commandements , and a readinesse to obey such persons as thou hast appointed over them . So shall it come to passe , if through thy gift thy Princes shall command that thou requirest , if thy Pastors and Herdmen shall teach the same , and thy people obey them both : that the old dignity and tranquillity of the Church shal returne again with a goodly order unto the glory of thy Name . Thou sparedst the Ninevites appointed to be destroied , as soone as they converted to repentance : and wilt thou despise thy house falling downe at thy feet , which in stead of sackcloth hath sighes , and in stead of ashes teares ? Thou promisedst forgivenesse to such as turne unto thee , but this self thing is thy gift , a man to turne with his whole heart unto thee , to the intent all our goodnesse should redound unto thy glory . Thou art the maker , repaire the work that thou hast fashioned . Thou art the Redeemer ; save that thou hast bought . Thou art the Saviour ; suffer not them to perish which do hang on thee . Thou art the Lord and owner ; challenge thy possession . Thou art the head ; helpe thy members . Thou art the King ; give us a reverence of thy Lawes . Thou art the Prince of peace ; breathe upon us brotherly love . Thou art the God , have pity on thy humble beseechers : be thou , according to Pauls saying , all things in all men , to the intent , the whole quire of thy Church with agreeing mindes and consonant voyces for mercy obtained at thy hands , may give thanks to the Father , Sonne , and holy Ghost , which after the most perfect example of concord , be distincted in property of persons , and one in nature , to whom be praise and glory eternally . Amen . FINIS . A CATALOGVE OF the severall Treatises heretofore published by the Author . THe Eternall Truth of Scriptures and Christian beliefe , in two Books of Commentaries upon the Apostles Creed . The third Book of Commentaries upon the Apostles Creed , containing the blasphemous positions of Iesuits and other later Romanists , concerning the authoritie of their Church . Iustifying Faith , or the faith whereby the just doe live , being the fourth Book upon the Creed . A Treatise containing the originall of unbeliefe , misbeliefe , or misperswasions concerning the Verity , Vnity , and Attributes of the Deity : with directions for rectifying our beliefe or knowledge in the forementioned points , being the fifth Book upon the Creed . A Treatise of the Divine Essence and Attributes the first and second parts , being the sixth Book upon the Creed . The knowledge of Christ Iesus , or the seaventh booke of Commentaries upon the Apostles Creed , containing the first and generall principles of Christian Theologie , with the more immediate principles concerning the knowledge of Christ : divided into foure Sections . The humiliation of the Sonne of God : or the eighth Book of Commentaries upon the Apostles Creed . A Treatise of the holy Catholick Faith and Church . Christs answer to Iohns question : or an Introduction to the knowledge of Iesus Christ , and him crucified : delivered in certaine Sermons . Nazareth and Bethlehem : or Israels portion in the sonne of Jesse , And mankinds comfort from the weaker sex , in two Sermons preached at S. Maries in Oxford . FINIS . Notes, typically marginal, from the original text Notes for div A04168-e1170 * Phil. ● . ver . 2 , 3 , 4 , 5 , 6 , 7 , 8. * Psal . 40. ver . 6 , 7 , 8. * See the seventh book . cap. 17. §. 5. * In the 7. Book , and 28. Chap. * See the 7 book cap. 26. § 34. * In the 5th . book of Commentaries upon the Apostles Creed , or a Treatise containing the originall of unbeliefe , &c. See the former Treatise , chap. 44.45 . &c. a Mihi verò ratio cur ita sese vocaverit , duabus ex rebus p●tenda esse videtur : altera quòd solus ipse & Ezechiel , ( imo Daniel etiam aliquando ) ita vocetur , ut Irenaeus , lib. 3. cap. 18 notavit : altera quòd solus ipse se ita vocet . Nam alij in novo Testamento nunquam cum filium hominis appellant . Ex priore re intelligimus posse eâdem , aut simili de causâ , quà Ezechielem filium hominis appellari . Cur autem Ezechiel ita vocatus sit , cum multas illic opiniones reconsuerimus , illam R. Abraham maximè probavimus , vocari ●um filium hominis , quia semper cum Angelis l●quebatur ; qui eum , ut a se , qui homines non erant , sed videbantur , distinguerent , fi●um hominis appellabant . Nec enim ipse , sed cum Angeli ita vocant . Simili fortasse ratione Christus , quia Deus erat , & filius Dei , quasi a●it●esi quadam cum de se , ut homine , loquitur , fi●ium hominis vocat . Non quod al●u● , sed quod aliter filius Dei , quia Deus , & fili●s hominis , quia homo esset , quemadmodum Augustinus indicavit . Exposteri reprobabilem conjecturam ducimus ●um se non honoris , sed abjectionis ca●á● ita vocare , sicut apud Prophetam vermem & opprobrium hominum appellat , Psal . 21. ver . 7. Nisi enim nomen abjectionis esset , alij etiam eum aliquando eodem modo vocavissent . Sed observamus Ezechielem nunquam a se , sed abalus : Christum nunquam ab aliis , sed a se fil●um hominis appellari . Ideo ergo se filium hominis appellat , ut significet se , cum in forma Dei esset , nec rapinam arbitraretur se esse aequalem Deo , exina●●sse tamen semetipsum , formamque servi accepisse , & habitu inventum , ut hominem , Phil. 2.6 , 7. Maldonat in cap. 8 Matthaei ver . 20. The 7. book of the Commentaries upon the Creed . cha . 25. §. 3 , 4 , &c. The 7. book of Commentaries upon the Creed . Chap. 30. § 10. &c. * Deut. 8.3 . * Psal . 91.11 , 12. * Ioh. 12.27 . * Heb. 5.8 . * Matt. 16.22 . * Curaeus . * Capta Dragonera , Magio negotiū datum , ut Montemmarinum munitissimū locum aggrederetur . Igitur secū ducto Augusto Saluciarū principis not●o filio , eò tendit : evocatoque quasi ad colloquium praesidiariorum duce ab Augusto , quîcum arctissima intercedebat amicitia ; Magius ex compacto superveniens eum comprehendi jussit , & ut locum dederet , hortatus ; cum nihil proficeret : postremo minas addidit & ipsum vinctum quasi ad supplicium in oppidi conspectum deduci imperavit , tam miserabili spectaculo victi oppidani , ut ducem suum periculo eximerent , deditionē fecere . 0bservatū , tam indignae mortis vehementi metu adeo concussum animo eum suisse , ut sanguineum sudorē toto corpore funderet . Th●an . lib. 10. pag. 221.1 . * Cusanus . * 2. Sam. 24.17 . * Psal . 40. Heb. 10.5 , 6 , 7. * 1. Pet. 2.18 , 19. * In his Paradoxes * Mark. 14.35 . c The 7. book of these Commentaries upon the Creed , chap. 36. par . 3 , 4 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ioh. 20.28 . * Or sayed himselfe , &c. * The 7. Book of Commentaries . ca. 6. c That is , it should be a quiet habitation for bordering Nations or a mixt people . * zach . 9.9 * Vide Riberam in secundum Haggaei . * Nunquam cohabites impiis , eò quòd fieri non possit , ut non ex illorum conversatione & tu impius evadas . Quod si m●raris : Considera quid acciderit Iiphtah Gileaditae , qui licet iustus esset , tamen quia habitavit in tribu Epharaijm , & ipse ab eis ad impietatem pertractus fuit . Cum enim videret quòd filios & filias suas idolo Baal comburerēt : inde quoque & ipse abiit , similique modo filiam suam occidit . Item cum videret eos operam dare homicidiis , factus est & ipse homicida , abiens & interficiens 40. duo mill●a , ob quod facinus tanquam impius punitus , non meruit sepulturam , juxta id quod dicitu● ; Et sepultus est in civitatibus Gilead , Iudic. 12. Qui locus Scripture docet , di p●sa sin●e ●ossa ejus in omnibus civitatibus Gilead . In quocunque enim loco videbant ejus ossa , sepe●●ebant ea . Ben. Syrae . Sentent . Mor. 6. * Marke & Luke , in the forecited places and S. Ioh. chap. 12. ver . 14. * Zach. 9.9 * Statius . * Vide Hebraicum contextum Prov. 19.21 Quòd verò ponderibus resistat & in adversū incurvetur , facere idem Iudices debent , atque reluctabundi seductores pellacesque omnes detrectare , neque mulieribus , neque vio●etiae ced re . Pierius in initio sui lib. I. . de hierog . & inquit Aristot . Si super arboris ejus lignum magnum quantumlibet pondus imponas , Palma minime deorsum cedit , nec infra flectitur , sed adversus pondus ●esu●git & sursum nititur in adversum fornicata Marke 10.48 . * See Christs answere to Iohn . In the 7. Booke , last Chapter of the last section . * Chap. 26. * Vide Genebrardum in Psal . 3. * See Cap. 15. par . 3. & 4. * Ver. 69. * Matth. 26.64 . * Sect. 3. Chap. 11. par . 9 , 10. &c. * See Jer. 45. ver . 5. & 39 Vide Nebrisensis quinquagenam . C. 14. * Chap. 26 parag . 4. * Zach. 11.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriosum pretiū , quo appretiatus sum . Zach. 11.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See the 7. book of Commēts on the Creed . S. Matthew addes , and saith it was called the field of blood unto this day : which argues that he wrote his Gospel a long time after S. Peter made his Comment upon the Psalmist . See Psal . 55.16 . * See the 7. book of these Commentaries . sect . 3. cap. 28. sect ; . 5. Mat. 27.50 Mat. 15.37 Gen. 22. * Ier. 32.42 . * Scilicet in 3. Cap. ejus libelli . * See Christs answer to John. * Vide Chytraeism in hoc caput . Sect. 2. * Vide Petrum Ramū in Commentariis de side Capite 130. de Christi sepulturâ . Et Tremellium in editione Syriaci Testamenti . See the 2. page of this Treatise . 
A25462	----	Mysterium pietatis or The mysterie of godlinesse wherein the mysteries contained in the incarnation circumcision wise-men passion resurrection ascension. Of the Son of God, and comeing of the Holy-Ghost, are unfolded and applied. At Edinburgh. By Will. Annand, M.A. one of the ministers of that city, late of University Coll. Oxon. Annand, William, 1633-1689. 1671 Approx. 504 KB of XML-encoded text transcribed from 191 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A25462 Wing A3220 ESTC R218527 99830112 99830112 34562 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25462) Transcribed from: (Early English Books Online ; image set 34562) Images scanned from microfilm: (Early English books, 1641-1700 ; 2069:04) Mysterium pietatis or The mysterie of godlinesse wherein the mysteries contained in the incarnation circumcision wise-men passion resurrection ascension. Of the Son of God, and comeing of the Holy-Ghost, are unfolded and applied. At Edinburgh. By Will. Annand, M.A. one of the ministers of that city, late of University Coll. Oxon. Annand, William, 1633-1689. [32], 341, [3] p. printed for Robert Boulter, at the Turks-head, in Corn-hill near to the Royall Exchange, London : anno Do. 1671. The words "incarnation .. wise-men" and "passion .. ascension." are bracketed together on the title page. Each section has separate caption title. Includes errata. Final leaf bears vertical title: Mr. VVill. Annand his Mysterium pietatis. Copy tightly bound; cropped at head. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Sermons, English -- 17th century. 2003-06 TCP Assigned for keying and markup 2003-07 SPi Global Keyed and coded from ProQuest page images 2003-08 Rina Kor Sampled and proofread 2003-08 Rina Kor Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Mysterium Pietatis OR THE Mysterie of Godlinesse WHEREIN THE MYSTERIES CONTAINED IN THE Incarnation Circumcision Wise-Men Passion Resurrection Ascension . OF The SON of GOD , and comeing of the HOLY-GHOST , are unfolded and applied . AT EDINBVRGH . By Will. Ar●and . M. A. o●e of the Ministers of that City , la●e of Vniversity Coll. OXON . I. Tim. III. XVI . And without contr●versie great is the Mysterie of Godliness . London , Printed for Robert Boult●r , at the Turks-head , in Corn-hill near to the Royall Exchange , ANNO DO . 1671. To the right Reverend Father in God , George , by the Mercie of God , Lord Bishop of Edinburgh . My LORD , THE Almighty in His Law , ordered none to appear before him , empty handed , yet he himself being to Flesh invisible , the present was an offering to His Priest ; God who is also called , Good accounting it churlish to addresse in thankfulnesse to Him , without something that figured bounty to His Servant ; neither would he have his People alwayes takeing , but sometimes also giveing : unto which Law , as a Conformist , I in this your Clinical condition , comeing to receive your Blessing , presume to present this my Mysterium , in regard of your Acquaintance with Godlinesse , not according to the new stile , which intimats separation ; but to Scr●pture-Dialect , Respecti●● Holinesse and peace . You have had experience of the CROSS , and that at home , we by your Lordships order in our Pulpits , pray for your PASCH ; your self waits for ASCENSION in your bed , the power of the RESURRECTION haveing said , be not affraid . My LORD , when the Rivers of Babylon begu● to swell , I mean , when those tyds of confusion , that destroyed all order in these pleasant Lands , of late years , did first rage , you were one of the Hundreth and Twenty , that resolved TO SIT by and weep retiring from your own , to other Countries , to any Kingdom rather then IN those waters , to become instrumental of your Countries Sorrow , Death , or Discredit : How did my dear and worthy Father , your Brother and Companion in that Tribulation , and in the Kingdome and patience of Jesus Christ , exult at his Death , that he had in a bloody Time , been free of the blood of all men , whether executed on the scaffold , or slain in battel ? and that in a time when one cryed up Character of a perfect Evangelist was to be an Incendiary to which , how vehemently was he solicited in both Kingdomes . IN those dayes of unleavened bread , the Angel who Redeemed you from the same evill made you find Favour in the sight 〈◊〉 Strangers ; Providence among them alott alottin● you a Charge , peculiarly respecting Church-Festivities , and that Theme pursu'd , untill Iniquity , and Invasion , gave Check to Royalty and Order : but these again , being Captiv'd by Truth and Decency , a door was open'd , and that Holy subject a fresh prosecuted ; Vntill God and the King , whom you alwayes joyned , called you to weare an Honourable Mytre in that City , wherin you had so signaly , Innocently , and patiently , endured the Crosse. VPON which score , unto whom fitter could this manuel be delivered , for Patronage then to you my dear Lord ? The Author co●fiding to be participant of the effects of those vertues whereof Experience hath evidenced to him , you are copiously endowed conveyed into your breast , as it were by Christanity and Blood ▪ finding one William Archbishop of St. Andrews , Anno Dom. 1279. Chronicled for a lover of peace , and your Names-sake , and our Martyr Mr. George Wisheart , to be fam'de for Humility and Charity : Vpon which rocks I build my presentment , Conceiving that your Aged , Young , and yet Accomplished Abilities , shall not disdain my Improportionat Dedication , but that you shall depart in peace , even with me , pardoning my failings , praying for directtion to my good Intentions , and for Additament to my weak endowments : In gratitude whereof , that your Nunc Dimittis , with Simeon , may be in Peace , and that Peace to come in Job's opportunity ▪ as a shock of Corn cometh in his Season , shall be the Prayer of , My LORD , Your Lordships most Obedient Son , and Servant . WILL. ANNAND . From my Study May 15. 1671. To the Courteous Reader . Ingenuous Friend . IT is not unknown , that Solomon of old said , of makeing many Books there is no end ; yet by the expression , it 's probable he only understood his own continued pains therein , having acc●mplished Abilities therefore : But grant him to check the plurality of other Writters , I dare engage and promise never to write more , that since his time , if there had not been multitudes of Authors , we should not have had one book for a hundreth , which yet we profitably turn over ; Freedom therefore of Writting not being called in , I have for my Mysteria the Apology of a late publisher in the year 1659. ( a time , wherein the Presse , like a skittish Jad , had broke all bridles , Curbs , and Girhts of Licenses , and Restraints ) who entitled his Book , Let me speak too : and believe it , in some things he was worth hearing ; for in all to be perfect , is the sole priviledge of Almighty GOD. LET me declare , that I knew of no false Copies abroad of these Sermons , that I never feared to be injured thereby , though there had ; that Importunities from others never induced me to a composure , or that Arguments were offer'd urging a necessity of Publication , being convinced that the perpetual burying of these sheets , should never have caused any sensible alteration in the affairs under agitation , about the present expedition , or Dunkirk Randevouz of the most Christian King : But profitable I humbly conceiv'd they might be , to such as will read , then practise ; and having an education that said Stand off to tattle , with a Natural Genius abominating To meddle , I have some spare houres forming conveniences , for profitting my Generation , the immediate Parent , of this , and other Subjects , which Time and Opportunity , may bring to light . IT is plain white-seam work , without the Point , or Lace , of Marginal citations , because Toylsome and Expensive ; yet one thing troubled me , which was the throng of Authors upon this Subject , being forced ( as sometimes Travellers are ) to forsake the path , ( but never I hope the rode , ) untill the Croud passed , by which , as may be perceived by the Scrutinous , I had , or took , time , to look about the Country , and what others did lesse heed , i● here respected with greater care and Vice Versa . IF thou hast ever Printed thy self , want of Charity is not to be surmised : if otherwise perhaps thy Relations , thy Kinsman , thy Father hath , and I presume some Paragraph or other , hath Redundancy , Deficiency ; Some Section containeth somewhat too laxe , too dark , and upon this score , crosse I pray thee my Failings : Beseeching also , that when in the Title thou reads the Mysterie of the INCARNATION or ASCENSION , unfolded and applied , thou wouldst understand the phrase with this Restrictive note IN PART . Farewell . An advertisment by way of Caution unto all Readers . AMONG other blemishes wherewith the face of this Age is disfigured and whereof she ought to be accused as being degenerat from that Pristine Beauty , Justice & Equity , of which our more upright Ancestors bequeathed ample legacies , one is , that whatever savors of that Ancient Doctrine established in the Church , ( who for her age , and Religious hoarinesse ought to be accounted venerable ) Invidiously is by some , foolishly is by many , houted upon , as Superstitious , Idolatrous and Anomolous to verity and Truth ; atteesting , yet without ground , that whatever in Divinis cannot be found in express text , as Fornication , should not be named among Saints : Obtruding this upon some Disciples , it cannot be supposed , but this smal treatise , because an ofspring of Antiquity , shall be deemed scandalous , and as a misshappen birth , in the Midwifery of their forestalled fancy , be smother'd as soon as parted from the womb of the Press , and not buried , but cast forth through the dung-gate of Obloquie or into the Kidrone of disdain . NOT considering that if the question should be put concerning , some approved practises , and strongly pleaded for Resolves , the legitimating of many Acts should be found to emerge from Scripture , Logically , that is , Rationally understood , conform to that rule a Minore ad Majus . The Iewes appointing feasts as that of Dedication , one great Jew , instituting a feast as that of Purim , the Zealous separating dayes from civil use , to commemorat mercy , the devout Magistrate designing such and such hours , o● dayes , for publick preaching ; Colledges , Halls , Hospitalls , Schools , solemnizing dayes in memory of their pious Founders & Religious Benefactors , exempteth the Church from Censure , in enacting festivitys for her Lords birth , passion , or Resurrection . SINCE the world could not contain the books , had all things been writen which were done , or said ▪ concerning it by Christ , the world I inferr , is to rest satisfied when any thing is done , not contrary to the things in that one Book taught and delivered by him or at least not to condemn it , which so much the less ●s to be done , that the Judges of these exercises seldome , if ever ( were they exactly scann'd ) are found seriously to reflect upon any one day in the year , the matter wherefore these dayes were set apart , which they condemne because fixed principaly upon one day . ANABAPTISTS infringe that liberty our Lord hath procured for us in denying infant-baptism , as if they were without the Covenant , in which more & higher priveledges are tacitly granted to the Jew then Christian , he wanting , the other enjoying ▪ the comforts of admitting his Son into that promise made of old unto the people , the Almighty styling himself Lord God of your Fathers : whereas the Baptized by them , stands in a particular , or personall Relation , to the Same Lord from which there doth not flow so eminent Consolation in case of Death in Infancy . AND such who will not allow the Church in separating times of worship , for dazeling , that is , singular acts of Grace , ought to reflect how the vesture of the Christian , under Gospel-dispensation , is our-tail'd , being made more short , more bare , more thinn , that is , the Churches freedom , more impared by the Death of he● Saviour , then amplified and enlarged ; we b●●fore seeing the Phylactery of the Iew , so extensively broad , large & honourably gracefull , under Typicall oblations , Synagogue and Temple-service , the removeall of which , discharging to the now Believer , that piece of true devotion , wherein the Faithfull of old appeared before God , with joy , haveing Roome , that is , liberty to make , to keep Holy-day . IT S granted , that neither Jew nor Gentile , men or Angel , ●an , dare , or make offer , to make a day holy now but to observe a day Holily , or to separate a Civil day , that is one of the six for a Holy use , a Saint-like encompassing the throne of God for Celebrating praise or powring forth prayer , as by many it is held good , and performed in the week ; so ought it not to be judged supperstitious , if done by others in the Return of the year . IVDICIOUS Calvin expoundeth those places of St Paul Orthodoxly genuine , Let no man judge you in meat or drinke , or in respect of a holy day , 2 Cal. 16. Ye observe day●s , and months , and times , and years , Gal. 4.10 . One man esteemeth one day above another . Rom. 14.5 . For , quis nisi Furioso ? who ( saith he ) but Mad-men will here understand any observation condemned , save what ritualy shadowed Christ to come , & neque Ecclesias damnavero , neither shall I censure ( marke the words ) those Churches who have instituted other solemn dayes for the Congregations Conveening together , they Keeping from superstition , of which they shall be free when appointed purely for good order , and Discipline , not as shadows of the Law , &c. Institut . lib. 2. c. 8. S. 33. Whence its deducible that feasts so observed are not to be accounted either Jewish , or Popish , they being purely to Commemorat Christ already come , and appointed for that end , before either Pope , or Romish Antichrist ▪ that is to say , before the usurpation of the Bishop of Rome , above all called gods . FOR when the Records of the Church shall be exactly viewed , and when again more diligently inspected , and a search made after that , then for greater security , if once more there be a tumbling over the monuments of Ancient times , the Time , the Place , the Persons , by whom the dayes here marked , were distinguished , and first instituted , shall never be found , never be heard of , so that it was a puzling and thorny question , and for ought we find , an Unanswered one , proposed by our Late Soveraign , April ● . 1647. of blessed memory in these words , I desire to be resolved , why the new Reformers discharge the keeping of Easter , the Celebration wherof being of the same Authority , which changed the Iewish Sabbath into the Lords-day , Saturday being no where discharged , wherefor it must be the Churches Authority , that changed the one , and instituted the other : therefore my opinion is , that those who will not keep this Feast , may as well return to the observation of Saturday , and refuse the weekly Sunday , when any body can shew me , that herein I am in an error , I shall not be a shamed to confesse and amend it , till when , you ( Meaning the Comissioners , and Ministers treating in the Isle of Wight ) Know my mind . C. R. THERE is no foot-steps of Antiquity indeed declaring the rise either of the one or other and those Arguments from proportion , touching the vndenyed one , wants not their influence in approving the other controverted ; the old Church by her own power abolishing the Iewish Sabbath ▪ though expresse law , and Divine sanction for its observance , is scattered throughout , Moses & the Prophets , the present Church abrogating by not using Apostolical constitutions though enjoyned by the holy Ghost in proper terms , as not abstaining from blood , not anointing the sick , not tarrying one for another , before the Sacrament of the Supper in St. Pauls sense , not having Deaconesses to attend the poor Clinick sick and bed-rid : Against which such as are not distracted , foameth not , nor at the Churches desuetude thereof , being convinced at the Reasonablnesse of her omission , and her Authority so to doe , which in the case under debate , is also to be acquiesed in , and conceeded unto . THE Controversy so early started betwixt the Eastern & Western Churches about the Celebretion of Easter , Anno. Dom. 240. as whether on the 14 day of the Moon with the Iew , or on the Lords-day as with us , gives Testimony for the Seniority of this Festivall , and by anology , of all the other , chiefly considering , that the observance of either is recorded , to arise from a custome long before delivered ; Assiatick Congregations , Synods and Councels keeping it precisely with the Passeover , those of Europ refusing in that punctilio of time to Celebrate their spiritual Pasch , Christ being come , observed the annual dominicall , as we now , both of them , more wise then to put darts in the hands of unbelievers , by affoording Israel Armour to fight against our weekly Sunday , or any Heretick to strugle against the decrees of the Church , because no expresse warrant for their publication , having this in general that what conduceth to our Lords glory and mans salvation , may by our Princes , Churches and Elders be appointed , provided the Church be not burthened thereby , nor salvation held as subsisting thereupon , or pressed , as matters of Faith , the present fault of the Church of Rome , by the Reformed Church abroad eyed , in separating from her Corrupted Doctrine , yet retaining the celebration of Dayes , which she as a Sister had derived unto her , with the Gospel from the times of the Apostles , and custome of all other Churches of God : At which word , let ●one stumble , for though a naked custome , or ●n only custome , as such , signifieth little ; yet when it cometh cloathed with Truth , Reverence , Sanctity and Antiquity ; Its hoary-head ●s to have all due veneration , which Paul●voucheth ●voucheth in recurring to it , in that case of womans being covered in the Church , there●rom surceasing to dispute , 1 Cor. 11.26 . BUT how is it to be observed , when be●●ds Tradition , it cometh with Imperiall Edicts ? ●he division above mentioned being reconcil'd ●y the first , and famous Councel of Nice , determining the Celebration of Easter for ever to 〈◊〉 upon the Lords-day Euseb. in vit . Con●ant . lib. 3. ratified by imperiall proclamations ●mitted from that Holy and Royall Emperour , Constantine , sugaring such Laws , with Kingly solicitation in Epistles , perswading some E●minent Churches to obedience , and conformity that the Resurrection and Passion might be ali●● Celebrated in the Churches , being one sca●●tered abroad . Socrat. Eccles. Hist. lib. 1. u●●ing that the Jewish observance might 〈◊〉 a repetition of that famous Feast by a two - 〈◊〉 celebrating in one year , which as a thing abo●●nable here solved never to endure ▪ whereby them●● it is to be adverted , that the year 1664 made 〈◊〉 clamours , Easter being lost one whole week ▪ that of 1655 caused a whole months Errour , 〈◊〉 as fell almost this present year . 1671 as to 〈◊〉 time of celebration , which is the Sunday 〈◊〉 the first full Moon , next after the Vernall 〈◊〉 , by which account through the processi●● of the Equinoctium Vernum , it will often 〈◊〉 and worse , untill at length it be quit lost , 〈◊〉 unknown ( as is told us by skilfull Mathema●●●cians ) it were generous if the new Stile 〈◊〉 made old Style , and the Julian changed , to 〈◊〉 Carolin account by Emendation of our Tab●● But to go on ▪ THE Emperours Letters were seco●● by others from the Councel to the Church●● Alexandria , Lybia , Pentapolis , including joyfull newes of the Vnion of the Chri●● Churches in the West , South , North , and some parts of the East , concurring to this Act , and adhering to this statute about Easter , those of Italy , Affrick , Egypt ▪ Spaine , France , Asia , Pontus , Cilicia and Britaine ; which last did punctually observe the Pasch according to the Asian Churches : from which it is more then probable , our Ancestors received not the Gospel from Rome , nor any of Romes Emissaries , and we find Joseph of Arimathea first to plant the Gospel here , sent out of France by Philip , the Evangelist , whom Policrates , Bishop of Ephesus attested to have taught those Esterns that way of Institution , Euseb. Eccles. Hist. lib. 5. But afterward Britaine yeelded to the Law , submitting to the determination of the Emperours and Councels , Niceph. Hist. lib. 8. c. 25. YET before this Nicen Councel , the solemnity of this , as also of all other dayes , is notour : for under the reign of Valerian . A. D. 257. Alexandria being almost desolate by Tumults , Pestilence and Plague ; the unbelieving Inhabitants bevailing their disaster , did the Christians with great joyfulnesse solemnize the Feast of Easter in fields ▪ Prisons , and where not with gladness of heart , Niceph. lib. 6.20 . Yea the more Tyrants design'd the Gospels overthrow , the more zealous were its Followers for its Lord and Masters splendour , particularly in their exact heeding Church Festivalls , among which that of the Nativity was respected , Celebrated in December as now , in the Church being so taught , and received it from times of old , Aug. in Psal. 132. The Archiues of Rome that is , the Registers of the Citty , being Authentick witnesses of his birth , that happning in the dayes of the Universal Taxation by Augustus Cesar , Tert. ad Mar. lib. 4. c. 7. Th● Church generally of old , knowing no other day observed no other , Chrys. de Nat. St. Ioh. Serm● The more solemnity being given alwayes to it , 〈◊〉 regard that without it , the feast of the Epiphany ▪ Pasch &c. had never been , these as rivers flowing from the Fountaine , of the verity of the birth , whereupon it was called the Metropolis , that is , the head , the Foundation of all Festivities , Ib. de Beat. Philog . orat . And what is sai● of one Feast , maybe said of this , and all other , tha● by the Church were they instituted , and annualy observed , Aug. Epist. ad Jan. 119. ● . 14. Even before statutes were made , or before there were any Christian Emperour , to honou● them with a Law. LAMENTABLE was that slaughter made upon a Christian Assembly in the dayes o● Dioclesian at Nicomedia , where on the Nativity day the Church-doors being shut , by the Tyrants , and life offered to all who would burne Incense to Jupiter , from within the people testifying , they were Christians , believing in one God , and in Christ , for whom with the Father and Spirit they were ready to suffer , a fire was Kindled , which in few minuts redacted to ashes twenty thousand persons , Niceph. Hist. lib. 7. c. 6. To which degree of Cruelty , they are not many leagues distant , who will Censure the service of these Martyrs as will-worship , because Convocat on that day , practising what long before had been taught , by holy Ignatius the second Bishop of Antioch after Peter and said , to be that little Child IESUS , set in the midst to teach his Disciples Humility , Matth. 18. He floriushed , Ann. Dom. 71. And being sentenced to be devour'd by Lyons adviceth against disrespecting Festivities saluteth Polycarpus who is Known to have been Disciple to St. John the beloved Apostle Epist. ad Philip. the Reason of these precepts , being for advancement of believers towards God , or , ( which is a more apt expression ) for returning to him , this one said haranging upon the Natalitials of our Saviour Greg. Naz. Orat. 38. Whence the Golden-mouthed Father , prefaceth a Sermon in upbraiding such , whose zeal and fervour , excited only to Communicat upon such dayes , ( which yet might be often ) and not upon others , pathetically shewing how each day might be made a Festival Chrys. in Fide Ane . Hom. 5. Which them● by Origen . who was Famous Anno Dom. 226. was closely followed in his writting in defence of the Gospel against the cavils of subtile Philosophers , affirming , that to Keep a feast , was but to attend dutifully , offering up Prayer and praise , as unbloody sacrifices unto God , and he who believed the death of Christ , and lived by his word , did Celebrate the Pasch , such who went to an upper Chamber to pray with one accord , Keeped the Pentecost &c. Contra Cels. lib. 8. WHAT more ? for Paper would faile , if exact rehearsal of the practise of the most fam'd , most Ancient , most edifying , most Religiou● Sermons , Orations , Persons , Churches , and Nations touching these things were in Individuo Specified ▪ without boasting what hat● been said as light , may Conjure those Spectrum Phantasmes , Phasmes , and Apparitions of pretended supperstition , though walking in 〈◊〉 heavenly garb , by a holy vogue , to disappeare ▪ as Impostors & airey vanitys , possessing nothing of the substance of solid piety , not having th● true body of Refined Reason , Laws , Edicts , and Authority regulating Christianity in this exercise , by uniting Churches for observing in the Circumstance of time , that , for the doing whereof they had Authority from Apostles , or Apostolick men ; I say , Circumstance of time , there being a while disagreement among the Churches when , but never about , whether , these dayes should be observed , the difference in our own Churches about Easter after Austine the monks enstalment , being removed by Theodorus Bishop of Canterbury a Citizen of no mean City , born in Tarsus in Cilicia St Pauls Countrey ▪ who appointed the feast of Easter to Commence according to our present Computation , Anno Dom. 662. Ful. Eccles. Hist. Cent 7. WHEREBY Vnity was beheld in the Churches of Palestine , that Conforming with the Churches of Antioch , of the greater and lesser Asia , of Egypt , Thessalonica , Athens and Corinth , the Churches of the Isle St. Thoms , of Iberia , the Mengrellians bordering on the black Sea , those of Phrigia , Galathia , Bythinia , Lydia , Caria , Paphlagonia , Magnesia , Lycia , Alepo , Damascus , Tripoly , Cyprus , Candia , Zant. those of Media , Persia , India , those of the Abyssins , Babylon , Syria , and those of the once great Kingdom of China : For a learned Author shewing how all these Churches , though under the Dominion of the Turk , Rome , or Pagans agree with us , in the great matters agitat , against our Romish adversaries , as in the Supremacy Purgatory , halfe Communion Transubstantation , &c. Discovers also their disagreement from us in severall points to Instance onely in the case in hand , some beginne their Lent ten dayes before ours , some fast nine dayes before the Ascension , in regard of Christs absence from the Apostles , which to them they reckon a time of sorrow , Paget Christian ograph 146. and 150. Which exception from our observance , evidenceth their agreement with us in the matter under proof , according to that Known rule exceptio firmat in non exceptis . SHOULD we say in all this they inclin'd to Popery , waspishly they would sting , and frettingly would they be angry , having against that so great an aversness , that the Patriarch or Archbishope of Constantinople when Elected by his Clergy , and confirmed by the Barut or Patent of the Grand-Segnior in the Government of the Churches of Greece , Macedon , Epirus , Thrace , Mosina , Maldavia , Corsu , in the Egean Se● , &c. having under him seventy four Archbishops , I say this great Patriarch yearly upon the Sunday called Dominica Invocavit , solemnly excommunicats the Pope and all his Clergy , for Schismaticks , its true of late his seat hath been oft at Musco , where to this day if a Roman priest by chance should officiat upon any of their tables , or Altars , as polluted , or accursed , they break it into pieces , Paget ut sup . & c 29. A Learned Critick and Antiquary , viewing the severall Churches of the world , finds that part of the Greek Church in Armenia , Celebrating the Nativity , not as wee , but upon the sixth of January Bree●woods inquir . 124. as if that had been his birth day , which indeed is an old opinion , being received by some , but neither so universaly ▪ nor so rationaly believed , Chrys. Hom. de Nat. led thereunto through a mistake of the word Epiphania signifying manifestation , they concluded the time of his birth , and baptisme to be one , for which cause it may be yet the Ethiopicks sprinkle themselves in the Epiphany in the Name of the Father , Son , and Holy Ghost , yet not as essential unto Faith , but as Historicall , a remembrance of our Saviours baptisme ▪ Barrets travells p. 146. YET the received opinion by the Current Testimony of all Antiquity from the first , and primitive times , was the feast of Christmas , that is , with the old Saxon Christs feast , computed , and appointed to be observed , as it is now , being Inclyta solemnitas , a Famous Festivity over all the world Cyp. de Nat. Ser. giving it as genuine Characters of true profession to observe the Lords-day and Festivals . Tert. de . Idol . c. 15. TO make yet a doubting Thomas believe the existence of no Popry in this codicle , let him thrust his hand into the side and looke upon the Prints of these things , in the body of the Church Reformed , he shall , or may be ascertained of its Innocency , in this matter , or be forced to exalt himself , above all in our Israel , accounting none to be so wise , so pure , so knowing , so holy , as he in all our Congregations , when put together . BEHOLD , Eminent Emissaries of those Churches , chosen as messengers from Holland , Gilderland , Zealand , Vtrech , Frizland , Transylvania , Groning , from the Palatinate , Landgrave of Hesse , Helvetia , Genevah , from the Republick of Brem , and that of Embden , and from the Kingdom of great Britaine met together at Dort. to Censure , Remove , and Rebuke , opposers of their peace , and Corrupters of the Doctrine of the Reformed Church , for preventing of Error , Heresy and Division ; And see them all seated debating for this end , yet unanimously agreeing in full Synod to Intermitt for a while , untill the feast of the Nativity of our Lord and Saviour which then approached , was performed and over , The foraigne Divines , being desired not to remove from Towne for more convienency of meeting , the solemnity being done : This motion freely obeyed and by none disputed , may put some stop to the grumbling Zelot ▪ not to say the Censorious Hypocrite , whose Religion perhaps should altogether not only be questioned , but his prophannesse attested , had he not the salvo of twitting others in the teeth , as Formalists to , buoy up his Credit with the headless Vulgar : And when the Magistrats of Bommel writ requesting that Henricus Leo their Minister , might be allowed to repare to his congregation , to preach Administer &c. with his own people , upon the feast of the Nativity , The Synod smelling a Rat refused the motion , Leo having been cited before them for Censure , yet Censured not , the request , nor hissed at the purpose , adjacent Ministers being easely obtained . Synod Dordre . sess . 36. and 45. How would some of our Precisians have ranted ? dissented ? & to let the world know them to be no small fools , it is probable they had protested against such Actings , VEIW these Churches in their severall precincts , it shall be found Dayes of this fort are not condem'd as unholy or superstitious , but honourably mentioned , those of Suitzerland Decently observing the Incarnation , the Circumcision &c. The like is done by the Churches of Germany , Hungaria , Transilvania , those of the great Dukedome of Lituania , the greater and lesser Polonia , the Fratres Bohemi , those of Moravia , Holland , France : in Genevah , its true they are not observed , yet it 's as true , that she condemns not these that do , approving and commending , thereof , as her subscription to the Helvetick Confession , apparently evinceth , Durells veiw . p. 25.26 . THE practices of the Reformed Kingdomes of Denmark Norway , and Sweden is Known , which appended to what hath been declared may strick an aw , Creat a terror in the bosome of that Malapert , whose rigid conceptions are wraping to a tendency of disrelishment , disrespect or Censure . THE Fairest Daughters of the Church Reformed , being our own three Kingdomes , are not to want their due respect , the particular judgement of each one being equivalent to many extraneous , or beyond Sea provinces , as the Judicious among those will declare , we begin with Ireland as farthest off , whose Clergy in a numerous Convocation in Dublin Anno Dom. 1615. agreeth in their Confession , that every particular Church hath Authority to institute , Change , put away Ceremonies , and other Ecclesiasticall rites , &c. Constituting others making more to seemlinesse , or edification . Art. of Irel. 77. Vpon which firme basis stands fixed her obedience in pleading for , and standing to the observance of these dayes . England in her Confession drawn up Anno Dom. 1562. speaketh the samething ( both agreeing to the Reformed Churches abroad ) saying , Every particular or nationall Church hath Authority to ordaine , change and abolish Ceremonys and rites of the Church , so that all things be done to edifying , adding , that whosoever through his privat judgement , willfully and purposely doth openly break the Traditions , and Ceremonies of the Church , not repugnant to the word , ordained by Authority , ought to be rebuked as he that offendeth against the Common ordor of the Church , thus fare the Article . Now though neither of these be so expresse as are the Confessions of the Helvetian Churches allowing the Celebration of the Lords Nativity , Circumcision &c. nor as that of Ausburgh ( the standart of the Reformed Churches abroad ) retaining the traditions of about holy dayes , the Lords day , the Nativity , the Passeover , &c. Yet upon these pillars stood that Arch of her Law and Church constitution Anno Dom. 1630. ( viz. ) All manner of persons shall from henceforth Celebrate , and Keep the Lords day , and other holy dayes , according to Gods holy will and pleasure , that is , in hearing the word , &c. And where is that Church , ( Rome excepted ) in the whole world , Regularly constitute , did ever presume to Censure England in this particular ? nay , where is that Church , ( except as above excepted ) but blesseth her as a Daughter and prays for her as a Mother ? SCOTLAND is behind none of the Reformed Churches in defence of the matter questioned : for she in her Reformation ( which truly in this was according to the best Reformed Churches ) by the Lords of the Congregation after mature deliberation , for raising bulwarks against Popery , concluded , that in all parishes the lessons of the Old & new Testament should be read on Sundayes , and other FESTIVAL DAYES . Spots . Hist. lib. 3. Ann. Dom. 1558. the sence of the word FESTIVAL , determineth the Authors exemption from obloquy , upon the account of this works were any of these noble Patriots alive , to peruse his discourcess ; but least any suspend belief of the thing , out of prejudice to that most Reverend Historian , I hope Mr. Knox will have some influence upon the weak in faith , who records the same thing to be done by the same persons , whom he calls Lords and Barons professing Christ Jesus , Reformed preachers rejoyceing , and much encouraged thereby , the Popish Clergy being on the other hand much Incensed . Knox Hist. lib. 1. Was not our old League with England in ( our new dayes ) and Vniformity thereto in the mouths of many ? which was begun by subscription , and consenting to the rites and service of that Church , by which the French was here overthrown , the Pope , the most Christian and Catholick King , being angry thereat , Buchan . Scot. Hist. lib. 19. All which put together , with the legall procedure of Future times , demonstrateth those bug-bare ordinances , Votes , and Resolves contrary to those proceedings , which hath troubled our Lands , were not Nationall decrees , but Falacious opinions . And beheld by the Churches abroad ( as could be proved by numerous instances ) not so much the Doctrine of our Reformed Churches , as the Dodder of our Churches Reformed ( i. e. ) weeds growing about them excrescences of the Earth occasioned by showers and Tempests of popular commotion , and in seren sky cast over the wall and Empalement of our Congregations . BVT yet if any man be contentious , and still hold this youngling as Popishly affected , its Father , the Author , from these vndenyable records , smiles at the expression , pittys their mistake , justifying himself , against such selandarous taunts in St. Pauls words we have no such custome , ( that is , so to speak ) neither the Churches of God : But for peace sake do wish the dissenter to cognosce before he condemn , For as the Erecting of the Altar of Ed. Ios. 22.10 . Occasion'd a surmise of Rubens Apostacy , and Idolatry , was upon search , found otherwise : so a right stateing of the Question , and a seasonable distinction ( as with them ) may make us blesse , pray for , and part from each other , to the laying aside contention and debate , which the sense of the Reformed Church , about these things , when hearkned unto shall happily procure . MYSTERIUM PIETATIS OR THE MYSTERIE OF THE INCARNATION OF THE SON of GOD Unfolded , and applied . Christmas - Sunday , Tolbooth Church , 1670. YVLE - Sunday , Tolbooth Church , 1670. JEREMIAH . XXXI . XXII . How long wilt thou go about , O thou back-sliding Daughter ? For the Lord hath created a new thing in the Earth : A woman shal compass a man. VICE and Folly are so congenit with the Essence and soul of man since his fall , that Aristippus counted a good or temperate man , to be the most admirable thing in the World ; and the Orator , beholding the proclivity of most , unto that which by the torch-light of Nature was to be condemned , chused rather then be led by them , to become a Victime or Sacrifice unto Reason , and perish with good men : wherefore GOD superadding to those un-audiable censures , motives and documents suggested vigorously by the Spirit into the hearts of people , as perswasives unto vertue ; hath in the Church from all generations sent his Servants the Prophets ( who though dead yet speak ) to purchase prosely●s unto piety , by powerfully convinceing the world of sin , and terrifying men from unrighteous courses by the Terrour of the Lord , even by those judgements he is purposed to execute upon all that are ungodly , by which the strongest holds sin hath erected , hath become like Iericho's walls flat , so powerful hath been the breath of their mouths , from which Energy came that confidence of Lactantius , who with open mouth transacts wit● his Readers that if they give him a Covetou● man , an Ambitious man , a Libidinous man , by a few Scripture Texts ( actuated by the Sp●●rit ) he shal instantly present them with a li●beral an Humble and a Chast man. And if any Rampier of Belials erection , had brav'd it 〈◊〉 opposition to those precepts of pious deportment , making avarice and lust , with impudence , and power , Rapine , Effusion of blood , Oppression , and Injustice , so far to enlarge the Philacteries of their Jurisdiction , that like Augustus Cesar they tax all the World , compelling even man-kind to pay Contribution ; Goodness joins with Omnipotence , and by wonders , and Miracles , GOD gives check to unbelief , making it as Pharaoh's Chariots , first move softly , and next overthrows it in the Sea of Admiration , making Faith first transcendently to triumph , next resolve upon obedience , and godly holiness argued into them , by convinceing prodigies , the intellectual faculties of the Soul not being so deprav'd , but will prompt the organs of the Speech to say : This is the finger of GOD. Which holy violence if yet more obstructed through the frequency of visions , the customableness thereof not inforceing but nauseating the Heart as cloyed , with signs and wonders , the Almighty compassionating the phrensy , displays once more the Ensigns of his power and for creating in men new hearts , and disuniting them from their beloved lusts , causeth Truth to be embraced by representing for its verity unwonted Spectacles as here he did the Jews ( a generation fatted and surfeited with miracles putting Divinity it self to devise a new device for reclaiming them from stale and Frantick combateings against Heaven , and for confirming them , against their old wonted Apostacy and back-slideing , Creats a new thing in the Earth , makeing a woman to compass a man. PROVIDENCE is but a continued Creation , a series of the things at first created ; which Creation , is not only the production of things out of pure nothing , by an irresistable fiat , but also out of matter by it selfe ( through any vertue inherent ) not disposed to be the origen , or parent , of such or such a Substance : as Adams rib was not in nature in its utmost activity capable to produce of its self ; or give the constituent parts of such a Harmonious body as Eva had , receiving the power for that , by its inlargement , extension , and apt composition in symetry of parts , alone from the great IEHOVAH , who stil● continueth the beings at first created by th● same alsufficiency they were formed , an● wherein they are commanded to subsist , whic● being observed , and indeed expected , in the turns and returns of the year , ( forsooth ) by natural reason and experience , createth 〈◊〉 wicked men a neglect of , & prejudice against their maker , which putteth God by way of re●venge upon some , and in manner of advice to others , and for Caveats unto all , to form st●ange effects from not imaginable causes , that the Dreadfulness or Loveliness thereof may thunder , or allure men into a reformation , which to perfect , our Prophet orders his Hearers to consider this new thing , viz. A womans compassing a Man. THAT a woman should be created out of man , is an old thing ; that man should be produced out of a Woman , is an ordinary thing ; that a Woman should embrace a man , is no strange thing , but search records and a woman's encompassing a man is a new thing in the Earth , & so new , that it is the prerogative of the Lord of Glory alone , and an act whereof he boasts ; yea , invits to wonder at its creating , by which is hinted , that as it was never done , so neither is it after to be expected , purposeing still to have it a new thing and under that notion to be rever'd . THE words by some are understood as predicting a change in the Iewish Church , now groaning under onerous oppression , being enfeebled by broyls and tyranny , labouring to be delivered , and here promised strength against , and power to overcome the Masculin sword of the conquering Babylonians , but this being no such new thing since Egypt was before destroy'd , they may be interpreted to be the Gospel of our Lord Iesus Christ according to Ieremiah , Speaking of her , whose womb without the Knowledge of a man , encircled a MAN , That MAN , That singular MAN with an Emphasis , as the word Gaber originally imports , hold out mighty strength , a MAN in his strength , a man not old , not a boy , but in perfect ability and full strength , and was , and is , and which is yet to come , yet still a MAN , so that the woman is Mary , a Daughter of the house of David , and the Man is Iesus , Son of the most high GOD , whose Conception and Nativity in the flesh , was indeed a strange thing and prophesied of , as a sign , and as a wonder futurely to be accomplished , this sign the Lord giving , that a Virgin should bear a Son Isa. 7. joyning Heaven and Earth for his animation , God & man for his Constitution ; A new thing yet an old thing , because foretold , it is an old thing , yet a new thing because but now Created , that Israel who had been married in Truth , Righteousness and Iudgement , might leave her dissolute Harlot-like Conversation , and return to the first Husband of her Youth , who upon her penitence purposeing graciously to accept her as a chast Virgin , that Truth might spring out of the Earth , confirmeth his word by this astonishing miracle , of a Womans encompassing a Man , which ratifies Gods tendernesse to all posterity unto all mans issue who will Spiritually dive into the depth of this Abyss , and secure the Treasure therein unto himself by application , Kissing the man with the Kisses of his mouth , that is , doing Homage to the Son least he be Angry . THIS being the feast of our Lords Incarnation , called Theophania , because the Lord appeared , and sometimes the Nativity , because the Lord was BORN , it shal be as apples of Gold upon pictures of silver to descant upon the thing it self , viz. A womans compassing a man , next upon the strangeness of that thing , or as it is a new thing in the Earth . A Woman , that is , in sex , and yet a Virgin , that is , in condition receiving , the first compellation from her wombs fruit-fulnesse in which she conceiveth and nourisheth man , as if she were not properly a Woman , whose womb had not bred a man , neither shal man be happy but by this Woman , this womb Mans bearing , this Virgin 's encompassing , she saveing all by this Child 's bearing though a Virgin an expression from the bodies vigorous and beautiful motion , with vivacity , more particularly called Mary which is by Interpretation exalted , and to the highest acclivities of acquir'd Honour , was she manuducted , when seperate by eternal Decree to be Mother to the Son of God , and rais'd above the level of ordinary capacities , in believing the Angels Revelation , for which all Generations shall call her blessed both for Faith and Example , her Faith and Chastity , at first view inclining her Beholders , her Admirers and Followers to that high way of the upright ( i. e. ) vertue , Modesty with self denial , which is above , not dareing to tread in those so did and impure paths of Wantonness , Conceitednesse , or uncleannesse , leading to Hel beneath , She was indeed found with Child but it was by the Holie Ghost , this woman removing the Curse due to man for Insobriety , became by Samplar , another Eva not for being beguil'd , but for believing , the Mother of all living or of all , that would live by beautifying their lives , with Angelick continence becoming Mothers to the Son of God , conceiving by the Holie Ghost , who again helpeth them to keep their vessels in Sanctification and Honour , The thoughts as the shade of the Iuniper tree frighting and debarring the Serpents of Corrupt resolves from entrance , and avoiding the deplorable issue of enflamed lost , in the remotest imaginations tending thereunto , subjugating every thought to the Captivity of Reason , which by and by brings it under subjection unto Christ , and perpetually deterreth unclean Spirits , from nestling in the Soul or heart , by remembring the wo due to them , who neglect so great Salvation , about this time as it were , BORN by this Woman , this Virgin , unto whom the Angel was sent as unto a Virgin in body , and mind , being every whit holy , not for one day but dayly which all ought to be , and shal at last be acquir'd , maugre all seeming difficulties , by girding the Sword of Honour upon our thigh , denying ungodliness and worldly lusts , by which we not only conquer and Triumph , but with our Virgin woman , Magnifie the Lord for doing great things not only for us , but in us . ADAM is said not to be deceived , but the woman , she being beguiled by the Serpent , brought forth Death , Adam consenting to her , Mary alone believes , Ioseph consenting , and aiding her in things requisit , life is brought forth by them to destroy that Death conceived by the other two ; Eva , Adam's wife became the mother of Death , Adam yeelding , Mary , Iosephs espoused , for which she is called woman brought forth life , Ioseph attending ▪ therefore she 〈◊〉 called a Mother , she conceived that life by Faith therefore a Virgin , yet brought forth in sense wherefore she is also called woman . How men are born all men know , but not that way , but on this wise was the birth of Iesus , Mat. 2. that it might be strangely differenc'd from other products of the womb ; For when his Mother Mary was espoused to Ioseph she was found with Child , having already conceived , that Ioseph should not mistake him , for his Son , yet she was espoused , so Josephs wife , that the world should not charge her with whordome or her Son with Bastardy , so zealous is God that the ugly stain of incontinency , be avoyded , pretiously esteemed among the very Heathen ; for a Laconian Lady , being demanded of the Dowry she brought her Husband ? Answered I brought chastity to his bed ; Mary was found a Virgin , Mary was made a Woman , for her Honors defence for her lifes security ( Adulterers being stoned ) and that more honourably she might travel as in Iewrie or sojourn as in Egypt with a man , and some will have her made a woman , that is espoused , that from the devil might be concealed Christs birth and conception , for though from the prophesies before runing , by the translation of the kingdom to the romans , by the weeks in Daniel by the Angels Message he might have a conjectural knowledge of the Messiah near to be revealed , but a certainty thereof might not be obtained for the foresaid reasons . WAS not Evah when first took out of man a pure Virgin yet is she not called woman ? Christ is BORN on this wise , that like the High Priest he mi●ht not be defiled by his Father , or his Mother : for by his Father in Heaven , in him is no darknesse , and from his Mother on Earth , he receives no guiltinesse being in her Virgin estate , as the former , though a Woman , when a Virgin , was tempted to distrust , this Virgin in a womans estate , not contradicting Truth , but overcome by Faith and Admiration , becometh , ( pardon the allusion ) the Mother of Eternal Salvation to all that obey , The Serpent encompas'd the woman , the Angel encompas'd the Virgin ; and the Virgin woman without man , encompas'd man , Man thereby reaping the benefit of that he never sowed ▪ nay of that he never believed was in the Earth . For notwithstanding of that which is Fabled of Periclio , the Mother of Plato , that she brought forth , not devirginated , yet the wise admiring at that peace in the days of Augustus Caesar enquiring at their gods , its duration , had no other Response then that peace should endure , untill a Virgin brought forth a Child , which so gladned the Spirit of the people , that a Temple was builded , called Peace , and engrav'd on its front , The eternal Temple , but this their conceit miscarried , for the same night Christ was BORN in Bethlehem that temple was ruined by an earthquake in Rome , upon whose ruines in after ages was erected a Church called , S. Marys , I know there are who ●ighting against this Temple of peace , triumphs as did Titus over Ierusalem , & at length leav● it as the temple of that City , without one stone upon another , in raseing the very being of it from Records , alleadgeing with those circumstances it was never bu●ded save in Authors brains ; But this being a day of joy , and gladnesse , of peace and Union , we shal not enter the lists for combate , accounting it easier to believe , or misbelieve , the story , then travel to infringe the objectors Authority , by digging up the foundations of that ( if so ) twice ruined structure . THE first we read to have been named Mary was Miriam ( Sister of Moses a Prophetess ) the same with it , but she keep'd among the Virgins , and because of an Ethiopian woman murmured , against the Goodman her Brother , But our Mary , because found with Child , is numbred among women , rejoiceing that Shiloh , unto whom the gathering of all people , was to be born of her betrothed , providence cloathing Reputation by alloting her a supposed Husband , discovering thereby her Genealogy , for greater Fame , both towards her self and Son , he being reputed the Son of Ioseph which was the Son , that is ( to omit dark and endlesse reckonings ) the son in Law to Heli ; Marys Kinred being ▪ Numbred , Luke 3. the custome of the Jews not allowing Families to be computed by women , yet this is clear from both ▪ that being of the house of David and reckoned by S. Matthew from Abraham , Salvation by Jesus came to his Sons ; but S. Luke reckoning from Adam , intimats Redemption by him also to be intended by the incarnation to the Gentiles , found in the Royal line , and appears in the person of the the King of the Jews , Iesus the Saviour of the whole Earth . Whose Mothers Kinred is reckoned under Iosephs name , as being one with Mary , she being his wife . Luke 3. and Heli's Daughter , which I●seph a Carpenter , became a Foster Father , a reputed or supposed Father to the worlds Master-builder , and great Architecture of heaven and Earth , his espoused having conceived in her womb about the age as is said of fifteen , being fitted early for her Saviours intertainment by Sanctity and pudicity , contrary to that Famous Helene upon whose eyes it s recorded none could look securely , there being thence emitted rays , destructive to purity , enflameing the breast unto concopiscence , but from this woman say they there was such emanations of beaming Continence , as not only denyed such reflections , but extinguished their being as the sun-beams do an ordinary fire : I shal swear to none of these , yet know that though Nebuchadnezars furnace be seaven times more heated then usually , it no way impedeth Iesus the Son of God from making it his gallery ; but the least spark of natural lust indisposeth the soul for being a receptacle for that holy Child Iesus ▪ he being both separate from sinners and sin , can have no Communion with Belial nor his imps , yea , if a David by entertaining of a lust , lose the warmth or forfeit the sense of heavenly joy , or Mary at a feast ( who hath ears to hear let him hear ) lose her Son and Saviour , they must both regain their Consolation , with sorrow and Care , and acknowledge with Naomi , that their Names are Mara that is Mary , by interpretation also bitterness . All our Saviours actions have in their womb instructions to the world , concerning Converse , and particularly his being BORN of a woman Virgin , doctrina●s to Virgin-like simplicity , as some therefore abstaines from wickednesse for fear of pain , others of shame , or such like Carnal grounds , let Believers make no provision for the flesh that Iesus may be formed in them more and more , that his left hand may be under their head and his Right hand embrace them , the former healing and justifying , the other embraceing and felicitating , the fi●st applying his merits , the last assurei●g his reward , the one offering food , the other medicine , yet behold the Phisician , and his first cure for the Souls support is innocence , attested in his Manl●sse conception , that we shewing freedom from the deformity of brutal desires . Manlike may be capa●le to convers with heavenly intellig●nces , crying out in our acts , with those in Theodoret , who being ignorantly , through Cunning ▪ made to offer incense unto Idols , we are Christians , we are Christians , keeping fresh the Image of Holinesse , becomeing Familiar as it were with Angels . Outstripping that modest heathen Archytas , who refuseing to utter an immodest word , yet desireing to sense his discourse pou●traid upon the wall with a coal somewhat significative to his purpose , which is but to trapan sanctity , and shutting our Organ , that is our ear , against rib●uldry , to offer it an inlet by the eye , an or●an apt enough to smutt the soul , and sufficiently polit●ck to captivat the hea●t , wi●h it s own consent , and betray it to destructive conceptions . DRAW near you that are Virgins and behold this Virgin , you that are Mothers , and behold this Mother , you that give suck , and behold this Nurse , you that a●e with Child , and behold this womb , you that are widows , and behold this woman ▪ no Maid , no Wife , you that are begotten of Men , and born of woman , and behold this MAN encompass'd by a woman , born for all kinds of condition , wherein woman can be found begotten of Man , that all living ( as she in breeding ) in Ch●stity , may be encompass'd by this MAN secur'd against shame and misery , by imitating this woman● Gen●us , this Marys warrinesse , this woman● temperance , this Virgins holinesse , this Maids retiredness , for , its probable , the Virgin was alone when the Angel accosted her , and it may be conjectur'd at some good exercise , as appeareth by his salutation , Th● Lord is with thee , the Religion of the Hebrews teaching them to blesse in the Name of the Lord , whom they found diligent and well imployed as Boaz did his Reapers , and the Reapers again their master . IMITAT also this Marys cleannesse for the Virgin was pure in heart , that is , in eye , in ear , in feet , in tongue , walk and apparel , her compositum being cloathed , crowned with the vertues , as with so many robes and diad●ms of stares , defending her ( by nature ) unfortified ear , from the assaults of immodest utterance , by bashfulnesse , gravity , and censure ; disdaining to soyle , or smutt her purer soul with the reports of obscenity , acted , either on the Theatre ▪ or seen in the wardrop : the habit but warping toward kindling of Concupisence in any , being condemned in the solidity of her Judgment ; accounting it equally destructive , to be casually an incentive of , as studiously to become a pander to lust in any ; the Angels salutation , her Royal stemme and pedigree , cleareth all this and more ; As if her word had been like that of Heraclius the Emperour , Insania l●ta voluptas , estimating the usual , trivial , finical delights of the Daughters of men , to be dangerous , and their Gamboles to be very madnesse ; because either being , or forming , or bordering upon pollution ; yet , ( according to the Accute Maxime in the Holy State of Virginity ) counted it Virginitie to be unspotted , not unmarried , encompassing her self with Resolves , of piety , industry , and purity , in all conditions , therefore she Saw GOD , and that with her eye , the invisible being in her , and of her , and to her , made visible the Father through the Spirit er●cting a mansion place in her womb for the Son , she having had a repository for the Almighty his Law revealed to his Servants in her heart , from which issued an aptitude and disposition inclining he● body rather to Kneel , then Dance . Ought not this to perswade future Ages , for applauding and consenting to consciou● & sanctimonious behaviour ? Christ being th●● born for this cause , or then his coming had been casting pearls before swine . and the product of Christian profession little different from the frantick actings of the fable● Jewish Armillus , ( with them the same th● Antichrist is with u● ) who before the comeing of the Messiah ( with them ) is to be bo●● by , o● breathed from , a Marble image of Virgin , unto whom the wicked of the world shall be gathered for incestuous copulation ▪ And under him their Leader bandy against heaven . HOW advantageously hath the Ho●● Ghost baptized our Saviour ( so to speak with variety of names , titles and comparisons ? and how comfortably doth he expatiat upon that subject ? that in all doubts , fears or discouragements his Name is as oyntment poured forth , Cant. 1.3 . the word Messiah , the expression Christ , the phrase oyntment being all one , holding up the tapestry shewing the devout the inside of his worth , that the savour of his works , merits , and offices may bind up and restrain the deluding pleasures offered by sin , Satan or the world , to our deceiving senses . WHAT deductions faith can make from those Names , of the Rock , the Lamb , the Vine , the Sun , the Rose , the Shepherd , the way , the door , the Priest , pertaineth not to our province , but the appellation MAN in our theme , is so soveraign , so gravidat with blessing , flowing from Fraternity and Brotherhood , that the improver may observe a Magazine in point of war for all accommodation , a store-house in matter of peace for all conveniency , at first representing God in MAN and therefore in spiritual attaques , hellish conflicts , wrestlings of Conscience , strugling with the world , interceeding with God , he is a MAN an accomplish'd Captain endowed with all requisits , required anciently by the Law of Armes for accomplishing a Leader , Gentry●he ●he battel ended and the Halcion days ●f peace being come , the soul in sweet Communion , holy Fellowship with God , uninterrupted joys of the Spirit , he is a MAN to advise with in the Management of all things . INDEED the Angel appointed this MANS name to be Iesus , that is , a Saviour adapting his name to his office , whence sa●vation in its bulk , as also in its parts is ascertain'd to him , who makes this MAN his Iesus ; an appellation which none of the Prophets knowing , or not revealing ▪ maketh evident , that Almi●hty wisdome concluded it fittest for an Angel first to utter , and next him the Christian , that both the one and the other might eternally adore , the impresse and signature thereof being capable to m●lt the soul by its heat , but its worth proclaims a jubile to the most de●pon●ding sinner , in enclining his ear to these 〈◊〉 , that Iesus is born in Bethlehem , who●● a Saviour , Christ the Lord , which so tra●●quillats the Conscience that it may disda●● the surmisings , the wh●sperings of Fear , 〈◊〉 inviting the eye , and attracting the ear , th●● except Iesus be seen and heard , wise dis●courseing is but babling ; A holy Man disrelis●ed the ( otherwise ) sweet fluency of Tullys eminent ( not to say ) admited Rhetorick and immitable ( because not bumbastick ) Oratory , in regard that Jesus was not among all his tropes to be found , that being the salt seasoning the highest expression of endearing Friendship or most allureing Eloquence . THAT Signior , like name the Prophet giveth him , Isa. 9.6 . exceeds all delectation , that speaking him wonderful , Counseller , the Mighty God , the everlasting Father , the Prince of peace , the first ●epresenting all the rest miraculous , being Wonderful , yet amiable because a Counsellour , yet that hinting subjection , he is formidable in action ▪ understand to his foes , he is Mighty , and least that should be construed not to extend to omnipotence , he is said to be the Mighty God , yet to conciliate kindnesse he is a Father , and to cause veneration , he is the everlasting Father , and that he might be known to be above all desirable , he is the Prince of Peace , made peace go before him , brought peace with him , there being either peace or Truce at his birth , all the world over , what can be reflected upon here , wanting for the accomplishment of a MAN ? and what is not here evincing the rationality of his name wonderfull ? IN the beginning was this word , John 1.1 . there 's eternity ; this word was with God , there 's equality ; the word was God , there 's a Deity ; and the word was made flesh , there 's Humanity , and that word in flesh is called Jesus , there 's Salvability , the Grace of God by him appearing , and bringing salvation unto all men , and how happy should we be if we would so far act as MEN , as make our symbole like that , the Emperou● Jovianus , scopus vitae Christus , the end and perfection of my life , is Iesus . FOR this cause the Apostle , 1 Cor. 1. hath , as a Father observes , the Name Iesus , and again the Name Iesus in the first ten verses , eleven times over , as if he could not , or would not , compleat his triumphant wishes , for the Corinthians establishment by other means ; then by tuneing their ears to this Appellative Jesus ; makeing it manifest to the most inadvertant , that the word Master , or MAN , or any other nown , had not in his judgement vertue competent to heal their sores , remove their follies , or si● their quick silver , so much as Jesus : Or as if he himself by a holy inebriation of the juice or wine pressed from the signification thereof , had forgot the earthinesse of names , and sounds , but in heavenly Dialect could only pronounce the Elements of mans salvation ; view the stable therefore , the manger , the swadling-cloaths , and behold they all cry See Jesus , Behold the MAN , who being eternally enjoying peace , and splendidly ruling in heaven , was ( as about this time ) born MAN , a word also insinuating Misery , vexation and wo , encompass'd from the womb with Legions of Devils , Princes , Pharisees and people ; yea by his own Kinred and Disciples was he perplex'd , being denied , forsaken and rejected saying , we have no pleasure in him , because they saw him a MAN that is , a compend of Sorrow , yet because he is a MAN , that is a compound of Excellency , behold his worth with chearfulnesse , and Zeal as Simeon , Anna , the Angel , and the heavenly hoast , who as they sang at the Creation , Iob. 38.7 . would also rejoice at the Redemption of the world , worshipping him who was the first begotten . HOW much more , ought man , for whom the Lord more peculiarly was made Christ , as the shepherds will shew you , who went to see and returned from Christ the Lord with great joy , two words expressing fi●st his Human● then his Divine nature . The great Turk vanteth of his being Guardian of our Saviours Sepulchre , let us exult in his Authority , glory in his Holy Name , Religiously improving the design of his comeing , that we may be redeemed from this present evill World. Gal. 1.4 . that is , from the practices thereof , and designs therein , the mischief whereof can easily be discern'd , and from which no Angel could secure us therefore their maker , Gods Son became MAN by consequence our Brother , voluntarily divesting himself of his glorious Robes , cloathed himself with the poor rayment of flesh and blood & buckled on the coat-Armour o● bones and sinnews , to fight against the god of this world , who had projected ma●● thraldome to Eternity by the worlds gai●●ty ; whereas contrary our Iesus , is before us in a stable , Reprobating the worlds glory in his practise , that others may abstract their souls from it in their Converse . IT is said , that the herb , Christ●●woort , or Christmas flower , in plain English black Helebore , ( so called for its springing about this time ) helpeth madnesse , distraction , pu●geth melancholy and dulnesse : sure we are , that though Christ at this time did not speak , yet the members of his bodie , the face of his nativitie , the indigence of his parent , the surlinesse of his hoast , says to the demented , witless , because prophane prodigal , Love not the world , cease from evill , and do good , subdue pride , watch envy , provoke not to wrath , Love mercy , do violence to no man , ( he troubled none in the Inn by makeing intrusion into any Chamber thereof ) least he fall upon thee , and smite thee with more madnesse , and astonishment of heart , Deu. 28 , 28. THIS last expression minds me to caveat the Reader , not to be angry at Helibore bec●use it 's called Christmas-flowre ; for it , poor thing hurts no body that lets it alone , and Herbalists are to be she●t , not it spoyled for that Name , as was the harmlesse Hawthorn tree , near Glassenbury in Sommerset-shire in England , which being alwayes observed to bloom so neare to this time , that it was reported first to budde this day , other Haw-thorns about it remaining dead , and naked , King Iames jestingly concluded theref●om , our old style to be more R●gular then Romes new , but others of latter years more seriously concluding , the thorn guilty of old superstition , grubbed it up by the roots , and burned it to ashes ; which comeing to the ears of honest Christmas , fearing her own fate , from that of her Harbingers ( receiving notice by a publick order ) quietly retir'd , and keep'd her self alive by the fireside of more Charitable Christians , accounting it more honourable to ly by a flame , then dy in one : But this Bush hath almost put me from my path , and hoping 〈◊〉 things , we proceed to presse the Christian in all temptations to lift up his heart soul , and all within him , R●membring the of descent the Son of GOD , I should have said of MAN approaching towards us in the Chariot of the Virgins womb , moving upo● the wheels of Humilitie , Charitie , Mercy , and holy Wisdom , GOD uniting to MAN , that ma● might be reconcil'd to God through inscrutable actings , by new things , Heaven being opened as in the Revelation . Angels ascending and descending as in Iacobs dream , joining earth and Heaven as in the Ladder , the Father saying , fear not as in Israels going dow● to Egypt , here is the Door , this is the gat● of Heaven , as in the Patriarch's dread , Th●● Lord shall be my God , as in the pilgrims vow Gen. 20.21 . BVT forget not as we ought to reverence and adore him as God , in God , so ought we to respect and benefit all me● since God in MAN became like one of us , Our Lords Natalitials and birth , being a mirrour representing divine Charity and bowels of compassion unto us , and loves swavity or sweetnesse one with another , his very swadling cloathes speaking patience and benevolence . FROM the time of celebrating our Lords Advent in order of nature our , days lengthen , our nights shorten , and was of old called Midwinter-day , or Midwinter mass , or feast . The Solstice formerly being nearer to it then now , however untill became , Darknesse was upon the face of the earth , and that so grosse that for eight hundreth years , none had the gift of miracles , for in working of them , none proceeded our Saviour save Elisha only , the Prophets taught the living , neither cured the sick , nor raised the dead , that the world by his miracles , might learn him to be the true Messiah , the very sun of righteousnesse , by whose beams the world being irradiated , errours might vanish , and Truth brake forth more and more , for the conversion of men ; And that as the Cloud did Israel , we by his manhood might move and be directed in our motions through the wildernesse , in purenesse of behaviour and brightnesse of Doctrine , that by his firy light , we might have light , and constantly walk as Children thereof , old things passing away by the Spirits over shadowing , and heart beleiving , we might also become new in Christ Iesus , who was once BORN , and no more that the wo denounced against unbeliever● in all ages , might deter the remiss and enforce a running into Bethlehem , the house of brea● to see admiringly this great thing , and neither complain , nor deride ; nor sco●n , or turn again to the Egypt of carnal p●ss●ssion , bu● vivaci●usly embrace this Man in their arms living by faith , confesse that he is come i● the flesh , which whoso denys is an An●tichrist , he as God giving so clear eviden●ces of his assuming flesh , shewing even be●fore his greatest miracles infallible proofs o● his Man-hood , cu●ing the deaf after sighing ▪ raising Lazarus after his weeping , and shakeing of the Earth , as he gave up the Ghost . THE wedding then betwixt GOD and man , in him being come , let not the rooms be empty , but the faster invite Iesus to the Marriage , staying for your satisfaction in a stable untill your prepared hearts say as a Laba● , Come in thou blessed of the Lord why tarriest thou without that darknesse of Soul and will being expelled thou mayst dwell , yea encreass in light , evangelical for ever , as the earth receives increase of light for a time , And as it puts one hence forward a new dress the fields cloathed with a fresh green , the ●●ees in the gardens s●ed or lopped , the Vines ●n the Vineyard pruned , for the grapes grea●er sweetnesse , so he the Vine being planted ●n the earth , may through our sincere pray●rs , be engrafted and inoculated in us , that ●s the Vine we may have wherewith to glad the heart of God and of this MAN , causeing this days exercise to have a voice prepare ●●e the way of the Lord lopping off all superfluity of naughtinesse , and exc●●scencies of Vanity , leaving the Drunkard , to be drunk in the Night studying to be sober and vigilant , as Children of Day , avoiding somnolency or sleepinesse , ebriety or drunkennesse , the morning of temperance beginning with the Sun of right●ousnesse , inforceing a being wise unto sobriety , remembring the very supposed Father of this MAN was Ioseph , who was known to be truly a good , and a just man. BVT the word Encompass imports the enliving , prodigious ineffable mystery , the most in comprehensible conception and miraculous nativity of our Lord , of which sufficiency of knowledge terminating the understanding , is that which mortality can no ways be obliedged to expect , yet to attract eyes for yeelding respect to this astonishing birth , whereon the building of our happinesse depends more then upon his rising from th● dead ; for , from the grave some have risen , bu● from a Virgins womb no man yet came , an● affoords new , yea strong consolation , more over all his other actings are bottom'd upo● this of his birth ; therefore is it to be weigh●ed . THE word expresseth encircling , en●closing , by which pure word insinuating hi● confinement in the Virgins womb , an● abideing there as in his proper Cell , unti● the time of life , at which this MAN ap●peared in the world , but the manner of hi● being compassed is concealed from us , the Angels expression . The Holy Ghost shal● overshaddow thee ; Remorats curiosity , Go● thereby intending to conceal the manner , pro●●seth wholly a belief of the matter , a shadow being but the absence of light by the interposition of a body , the darknesse of the womb confineth our eye-sight , and the power of the Highest dischargeth prying . TO shew that he was born , not to be admired , or gazed at , were easie ; and to prove that he was born for us , is that which we all believe , to demonstrate he was not born for himself , but given to us , that hath been heard from the Prophets ; For , say they , to us a Child is born , to us a Son is given , Child yet before his Mother was , he was a Son , a wise Phisician , and tender Saviour , the omnipotent God , to us is given a Child a Son , respecting his two natures ; the first , viz. Child , expressing him real MAN , as he was and cleared to be from his Geno●ogy , from his soul , body , eating , wearinesse fasting , sleeping , weaping , from his being called , Man , & the son of Man , besides such representatives as GOD made of him under the Law , as the seed of the woman , of Abraham , a Prophet from among your Brethren , and Davids righteous branch : The other word SON , expressing him real God which he was , being called alwayes the Son of God , after his Resurrection , after which time , that phrase the Son of man is never used . He is the everlasting Son of the Father Creator of all things giver of eternal life , from the beginning confessed by the Angels , demonstrated by his fasting , by his miracles and that in the Temple , where never miracles were wrought by man , that being the place , wherein God significantly would have his Son to be noticed , and he proved from his working therein , to be the Lord who was suddenly to come thereto , Malach. 3. It being the house of his Father . IN short by his suffering , dying , riseing from the dead , he declared himself to be the Son of God with power , for never MAN , neither Moses , Samuel , nor any that called upon his Name , neither Priest nor Prophet wrought miracles at their Death but he , th● exploit of Sampson , was rather wonderful● then miraculous and came far short of thos●●●upendious actings , at our Saviours giving up of the Ghost , but at his rising from the grave so far he declared himself to be God that these words , the Son of MAN , are no● mentioned , he said it behoved the Son of ma● to suffer , but being raised , it was , ought no● Christ to have suffered ? HOW elegantly hath S. Paul , Philip ▪ 2. difference● I shou'd have said , united these two , in these words , who being in the for● of God , thought it no robbery to be equal with God , herein is the truth of his Son-ship , and first part of his nature , but made himself of 〈◊〉 reputation ▪ and took upon him the form of a servant , and was made in the likenesse of men ▪ here is the truth of his Child-hood , the other part of his being ▪ the Apostle expounding the Prophet would have said , He was given to us , who was in the form of God , and born for u● who made himself of no Reputation , this is the beginning , middle and end of his nativity even to adore , reverence , that Love of God we who after he had made all things , yet made himself MAN , so mans good , before this Child was born as a Son , he governed all things , but for nothing was he born save to serve , that men might injoy all things , and if the bi●th of this Child , this Son , be accounted fabulous , either by Iew or Greek , because incredulous . I passe the Vengeance shown on a lewd painter , intending to draw our blessed Saviour in the form of Iupiter , An. C. 436. whose hand by the Divinity of Christs power withering , was again refreshed by Prayer , Repentance , and ●aith , in the two natures though reason could not unfold the Union . But let me know why the diseased lyon seeks out an ape by whose ugly tricks , he , as it were laughs himself into health ? how or what can cause an ovel ball of Virgin wax , cast into the salt Sea , fill it self with fresh water ? why should the Iew doubt of Marys Virginity since he believes , the bush burned and was not consumed ? that Gideons fleece was wet and all the ground dry ? that Daniels stone was cut out of the Mountains without hands , All these were antecedent to this , the Spirit trolling us forward to believe the Mystery of the Incarnation from a Virgin overshadowed , she being like the porch in Ezekiel , 4.4 . through which none was to pass , because the Lord hath entred in by it ; he was the occult se●d , which had we wanted , we had been like to Sodom , 1. Isa. he is the fruit of Davids body : to sit upon David● throne , other sons are the fruit of the Loins , Psal. 132. but Christ was purely a fruit o● the belly , for from Iosephs piety , for Iesu● Dignity , for the Honour of the Holy Ghost , as we know Mary to have been a Virgin , before her Conception , so she is believed to have remained a Virgin ever after . HIS Conception in the womb being the fund and bottom of all that followed , in hi● Mediatory office , in it resteth the inscrutabl● Mystery of the two natures , the possibility whereof in the Union of our capacious Souls with our finit infirm bodies is somewha● cleared : but admit this should not be reflected upon , Heaven it seem'd resolves that th● A. B. C. of our profession should be whol●ly superstructed upon faith , that the 〈◊〉 and Ground-sale might be conform to th● roof , and both to stand upon his ipse 〈◊〉 the word of the Lord , the Femal being 〈◊〉 only placed for the parent , not a man to co●●passe a woman , whereby a man may be b●●gotten , but a woman a MAN by whic● Iesus was organiz'd . AND if heathens beli●ved the possibility of Minervahs concep●ion in the brain of Iupiter , without a woman , may it not from truer g●ounds be trusted , that Iesus was framed in the womb without a man ? it is certainly fabulous ; that Budda should have gendred in his side a Virgin , bu● for this truth what direful things have not been suffered ? and what consolation hath it not bred ▪ And the newnesse of the thing in the uniting God and man , is said to have been registrat'd in the book of Heaven it self for all to see , the Learned observing by their tables , that upon the observed day of our Lords nativity ( viz. ) December 25. their fell the greatest conjunction of the eight and ninth speares in head of Aries that ever was , and nature is not able to effect the like ( say they ) unlesse the world continue thirty or fourty thousand years , a strange conjunction upon earth , represented by another in heaven ▪ imports the Almigh●y would have it wonder'd at . HER name Mary imports a star , and that of the Sea too , designed in this particular to be eyed by such Mariners , or rather questionists who in sailing through the Ocean , of Divine Revelation & Mysteries will needs be exerciseing the plummet , and by the line of reason ●ath●me in the depth of the wisdom of God , or coast it by the shoar of their own interest , opinion , faction , or concernment , Mary in this being a better pilot , by her own motion , above her own reason , in how can these things be ? steared towards ▪ the bay of Faith , and of dependance in ; Be i● according to thy word , and to her Honour cast anchor within the port of God's verity and omnipotency , with God all things being possible , and their striking sail saved her own Soul , bringing him forth who is made to us of God , Wisdom to cure our folly , righteousness to remove our irregularity , Sanctification to wash away uncleannesse , and Redemption to obliterat our guiltinesse . AND verily she had her reward and shall have ; for may we not see with Elizabeth , blessed is she that believeth ? and in temptations to pride , to avarice , in the surges o● a tempestuous world , among other Saints Mary as a star may be veiwed ; and as a cop●py followed in this her act of relying , upo● Gods Testimony , which is thought no soo●●er to be done , then Christ was conceived That Holie thing said the Angel , pointing , a● it were , then at him , now in her womb , the person of the Son of God bodily formed of he● flesh & bloud , not by transmiting the deity into the substance of flesh , or flesh , into that of th● deity , but by uniting both in one , subsistin● person , so that neither the Godhead was manned , nor the Manhood Goded , but both though d●stinct , really united , qualifying the Impassible to suffer , the Immortal to dy , and the Eternal God who had ever been , to be , by a Mystery not to be apprehended , and is the Mystery of Godlinesse . God humbling himself for men , that is , for their good , to men , because born a MAN , above men , for though like them he was born of a woman , yet was he unlike them , in so far as in her , he was formed by the Holy Ghost , and born of her a religious virgin , in him also the God-head bodily abideing . CAN we do here lesse then cry out blessed is the womb that bare thee , and the paps that gave the suck ? the womb bearing him who is the Author of all blessednesse to us , the virgin becoming Spouse to the Father , Mother to the Son , and habitation to the Spirit , hail Mary , thou art highly favoured being made the restorer of thy sex , sorrow in bringing forth , imposed for sin by thee not felt , when from thee we received Iesus , God from the Father , Christ man from the Mother , therefore blessed art thou among women , the blessed fruit of thy Virginity expressing a blessing to all the Daughters of Eva , abideing in , following after , or cleaving unto , thy pattern set them , of Simplicity and Faith even in thine , in their Child bearing , thou as a star emitting beams of light upon the earth , from thy breasts giving food to him , who giveth meat to all flesh , beareth the price of mans Redemption , the mean of the Angels confirmation , in thy armes , thou art highly favoured , God work●ng in thy belly three wonders for our astonishment and cureing of our heart , first in preserving thy Virgin purity in integrity though in flesh , 〈◊〉 the Ark was covered with pure gold , in fruc●tifying thy Virginity , and makeing it conceive , as the bush burned , and was not consumed . Lastly , by an meffable joining of earthly thin●s and heavenly together , thou 〈◊〉 Iacobs ladder touching both ; thou art high●ly favoured For in thee God becomes MAN a Virgin turns a Mother and the heart of m●● believes all , being pe●swaded thou a●t the Mother of our Lord yet thy Lords hand●maid , that is , our Lords Servant , for tho●● was made by him , and if God be terrible o●● of his holy places , how much more wonderfull , when he appears out of thy bowels having been compass'd by thy womb ? Tho● art highly favoured therefore Hail Mary , 〈◊〉 heavenly salutation , while thou was upon Earth ; yet on Earth thy worshipping of him ought to expound unto us , its robbing him of his just devoir to pray unto thee , since he was born by thee to become the Author of eternal Salvation to all that believe and to thy ignorant adorer I imagine , that is , I conceive thou sayes , Man what have I to do with thee ? seing he is the Lord thy God , worship thou him ; for it s written , him only shalt thou serve . &c. THE english word compass is known , and the root Sabab is of the same sense , importing round about , or on every side , whence some apply the word to the Church , who should after much wandring and wantonnesse , cleave to embrace the Lord her Husband , as the barren womb doth a man ; but this being no new thing , we make progresse in our first interpretation , affirming the words sound a retreat to the Church in her unprosperous war against God , perswading to a Reformation of life upon this new Creation , beseeching them as els-where the Apostle , by the Mercies of God , and of our Lord Iesus Christ , who to cultivat our barren souls , had first appointed the bloud of beasts in sacrifice , next our own in Circumcision , and when both failed , the desi●ned effect , by this new thing his last and great work , that from his mouth the mouth of a Bab , the bloud of a Lamb , of this Lamb of God , we might be perswaded to bring forth fruit , upon the sight of such pure innocency , who not being heard when he thundered , might be heard when he weeped , yea , loved and obeyed ; descending unto Earth , that he might be kissed of such who while he sat in heaven was not feared , God purposeing to ereat nothing to save the impenitent , this being done to enforce abhorrency of every evill way , and the newnesse of it causeing wonder , might the more to enflam godliness ; the worthies , Kings and Prophets of the former ages not knowing , not seeing this ; that is , knew it not , saw it not fu●filled ; for though it be said The Lord hath created a new thing in the Earth , yet the time of utterance sheweth it only to be prophesied of , because of which the People of the prophets generation , might be ascertain'd that it should be , as if it been past and gone , God speaking of things that are not as though they were , and to come as though already done , so in after ages , A woman did compass a man. ENDVED he was in probability with a rational Soul from the first instant of his glorious conception , the Holy Ghost framing by his power his pure body with●ut those previous preparations of natural formation , infusing likewise his Soul before the ordinary number of thirty six or fourty six dayes , which casteth the birth upon the seventh or the ninth moneth , for though he was like unto us in all things , yet the exception of sin , includeth such effect as emerge from it , of which pain in conceiving or in bringing forth , is to be exempted from his Mother or imperfection of parts , or lack of a Soul from himself , we speak not of the extension or delineation of his members , which must be by time perfected , but of his bodies organization which how smal so ever , might be animated , that be from the beginning m●ght be both God and man , which of an Embrio could not properly be allowed ; and the body being immediatly the work of the Spirit of Power , makes diffi●ult to grant , the body of Christ to be shaped or figured according to the wonted manner of men , the Scripture as leaving it doubtful , expressing the Embrio , which can neither be ca●led Male nor Female fruit , whereas Iesus must be reputed to have always been God and MAN , and MAN here enforceth the same conclusion , the word Child in other places not enervating the inferences , that being used more effectually to demonstrate the verity of his INCARNATION . THIS one word MAN , proved a confounding Topick to the Iews in their pungent hopes of a Messiah , foretold by a reaming Prophetissa of their own , who being with child predicted of a deliverer in her womb , her belly indeed grew , yet their hopes grew bigger untill the Chast-Damosell was delivered of a lusty Girle , which brought her Country-men to bed of a brown , ( that is , a shamefull and melancholy ) study , But our Redeemer , like the true Lamb of God ▪ Exod. 12. was taken from the flock of mankind , a Male , a MAN without blemish without sin ; In the evening born in the last age of the world and to be eaten whole , believed wholly in , as God Christ , and Man Christ , without which what can be thought of these Scriptures but forgeries , as that he grew in wisdom and stature , Math. 2. that is , as MAN , or that he knew not the Judgment day , that is , as MAN , or that he made the worlds , Heb. 1 , or that he was in the beginning , which is to be understood only as he was God so that our Iesus is canonically , I should say Levitically fitted to be a sin offering , by whose Masculine Vertue through grace the sins of the world , are to receive expiation : let none therefore in malice or in mirth , henceforward maintain the Etymon of Woman , to be wo to man , but derive it rather from wonder of men , all fixing and centering their eyes on this woman and this MAN , as objects , for samplars of joy and admiration . SATAN at first by the Serpents craft abused the woman into credulity , perswadi●g her too attentive ear , to betray the heart into lust , by which death triumph'd over all her Sons ; But here is a Daughter of Eva hearkning unto the words ▪ of an Angel of light , ba●●ling Satan , believing God rather ▪ yea b●fo●e her self , and becometh a great instrument of salvation , wounding Satans head ( for her Son bruised it ) in which his craft and tongue are both destroyed , and like David with the head of Goliath , erects trophees and signs of eternal conquest , over the legions of Death and Hell , Conceiving by ●aith , bearing by faith , pondering in , and storeing up in her heart ●hatever could corroborat her faith , un●ill her Son , had made both his and our enemies ▪ become his foot-stool . By his horn . FOR he is the horn of Salvation , Luke 1 , ( i. e. ) his power and beauty as by the horn of a Unicorn , pushing yea breaking the Devils stem , not only antidoting but annihilating any poyson , he can or doth lay in our way to hurt us ; it is true that too great confidence made Eva talk with the Serpent , she being without fear , whence even in a Phisical sense for her punishment , there yet is a pannick dread generally in her sex at the sight even of a dead snake , but thogh Mary was terrified or put out of countenance at the Angels Salutation or first appearance , conceiving him as is conjectured a man , & she solitary , whence good in the accost might be suspected , let in any case spiritual horrour , in Serpentine discourses , or Satanick blandishments , or sinful appearances ( staining a good report ) contrary to Christian modesty , to the fleshes satisfaction in any debauch , be always rooted in us , for avoiding the wages of either of these which is Death ; And if any put the evill day far off , yet as the seed of the woman ( like things long look'd for ) came at last , so the Veracity and truth of God shall at length display it self to the terrour of all adversaries , and shall prosperously publish it self in accomplishing what ever it predicted , for the believers consolation , as after some thousand years , by and in a woman , was the promise of the seed in the person of our Saviour perfected . A woman shall compasse a man , is not this strength out of weaknesse ? and visibly evident at his birth , she first bringing him forth , we read of no Midwife , next she wrapped him in swadling cloaths we find no assistance , and she laid him in a manger . BEHOLD a new thing , cheefly in civiliz'd Nations , in honest births . Tulliola the Daughter of Cicero dyed in labour , Iulia the Daughter of Caesar , dyed in Child-bed , and weaknesse generally is found in Travel , and help called for in bringing forth , but this Hebrew woman was strong , and in History neither had , nor demanded aid , Joseph her spouse not dareing to touch what he begat not , or it may be was exercised about some other employment , while she swadled the Child and laid him in a manger . THE ancients generally record it to be of a rock , and histories registrat the truth of that to have been seen of many , and what more pertinent for the rock upon whom the Church was to be builded , then a rock for him ( the Mystical foundation ) to be laid in ? ( But of this cum Deo we shall speak elswhere ) and Ioseph standing by when the shepherds entered to shun the surmise of scandal , and remove the beginnings of an ill bruit , apt enough to kindle in the breasts of them whose hard heartednesse drove his great bellyed mother to a stable , for though there was at the birth of Iohn great joy ; yet at Christs , save in heaven , and in shepherds , we read of little , but that world knew no better , we have more full intelligence , and understand , though our hearts be rocky , and our bosoms , as the stable , common filthy and unclean , yet he is born a Saviour to deliver us from both , as a Moses to break the one , as a ( Hercules , pardon the comparison ) to cleanse the other for which let the Holy b● glad , because here is a rule , let the honourable rejoice , for here is a fountain ; the humble , for here is a pattern ; the dying , for here is life ; the sinner , for here is a Redeemer born , who purposeth to pay their Ransome , and for that end more enriched then was that Silesian Child born , A ▪ D. 1585 Decem. 22. In whose mouth afterwards was found a great jawtooth of gold , approaching to the Carat of Hungary , for he hath precious bloud ( without which there is no remission ) which as a pri● from his holy body , he shall deposit to procure us from slavish servitude and spirit of bondage , and therefore in these days it is unlawfull to be surly out of spite , and unholy to be sad , except for sin ; touch , taste and see ▪ that God is good , and rejoice , for to you is born a Saviour , Christ the Lord. AVGVSTVS about this time , this good time , by proclamation order'd none to call him Lord , prompted , sure , unto it by a spirit , not of flesh and bloud , so let no lust rule over you , but bow the knee to him of whom it 's said ; And let all the Angels of God worship him , pay tribute unto him ; who is over all the world , evidencing , that where ever you are ( as Ioseph in Galile ) that there is peace with you , towards him ▪ having either yeelded , or being subdued by the most august , serene Lord Iesus , who was by the Spirit given to this woman , and by whom is published Heaven to be at peace with men , and women , uniting these two together and both unto it self , that peace might be on Earth , and goodwil towards each other , and both give glory by submission unto God , ceasing from contention , Salvation comeing by Iesus and Honour with Christ to men , who are but dust and ashes . WHEN the Almighty doth wonderously , men should be surably affected , here is a Prophet created , a King anointed , a Priest consecrated , a Phisician born : what more ? a Saviour encompassed , let this be your tydings , Christ is born in Bethlehem , and leave your flocks , ascending to him , ( who came down ) in your heart and love , for in your Salvation there is utility , in his Vnction swavity , in his INCARNATION Majesty , for he hath bowed the heavens and is to be found in the swadling clo●ths , of Precepts , Sacraments , and Promises , of all which the Angels of the Church have told you , because of which heavenly testimonies expect not a star in the air , I mean a new miracle or a new good way of your own chuseing ; but draw near , and behold , this new thing , proclaiming it to each other , as the two cousings ▪ Mary and E●izabeth , that Jew and Gentile may both rejoice together in the birth of their common Saviour , and that with hast , our Saviours birth as his doctrin● , being prolifick , dischargeth oscitancy and slouth , having a proper work , which must industriously be gone about , ( viz. ) Sancti●y , the dig●ity of the Spirits working in thi● supernatural manner , having morally a coercive power to suspend ter●en matters , and carry the soul to the hilly Country by affection in the sweetest Cell of the Souls complacency , and thence again to issue orders unto all faculties ▪ to abstain from filthinesse to Love the Lord to speak good of his Name . CHRIST being as at this time born , as at this time the Angels sang , the Heavenly host praised , the Shepherds glorified , which in our leading pious , holy and Religious lives , shal also , satisfactory to God , and Jesus our Lord , be perform●d for which this new thing was created , the World being grown old , exceeding old , that is , thin , crazy and bare , Adams disobedience , the Angels fall , Cain's slaughter , Lamech's Murder , Nimrod's oppression , the Giants Impurity , Babels Confusion , &c. had so marred the visage of this Earth , that the heavens groaned to be delivered from its aspect , from its scent , as if Mezuntus Tyranny had been anticipated , who tyed living men to stinking carcasses for their death and his own sport ; But at last God sent his Son , in flesh , with water , that the Earth as the Garden of the Lord being well watered , and as Pharao'hs Kine made fresh , faire and well favoured , or as David of a goodly countenance , in imitation of this woman by humility ; for though she was Mother of our Lord , she visited , First , in charity , for she came to help the aged , Elizabeth to assist the conceived , and comfort her cousing now impregnat ; in her dolors , burthens , longings , faintings , and domestick affairs ; in her Modesty , she was a teeming woman , and at the time of her delivery Mary the Virgin returned home ; in her Oratory she spake so well that the Bab of grace leaped in the others womb ; And lastly , in her Civility for she saluted Elizabeth , no question , but with civil honour and Religious reverence , for the Mother salutes the cousing , the cousing Mary , and the Baptist both , all with earnestnesse , and serious holinesse , mixed with joy ; or if you please in imitation of the MAN , in Love , for as the Son of our Mother he is come down , that we may kiss him , with the kisses of our mouth , in comforting , the shepherds when cloathed with darknesse , and it may be with sadnesse , were comforted with joyfull tydings , in suffering he endured the worst , a stable , a manger , for all his innate worth , and former glory he fretted not at , 〈◊〉 he cryed , it was for mans sorrow , in doing he went about doing good , and so let us compas● each other with Religious delight , celebrat●ing this feast , very near as old as the Gospel not now only , but alwayes with the Church ; ● Virgin , yet the Lambs wife , by Faith hope and Charity , that they being found with us , 〈◊〉 Ioseph , Mary and the Bab , were by the shep●herds , may live as they , soberly , righteously and godlily , which perfected , we shal not be cast out of the heaven of the Church with Lucifer , nor out of the paradise of power●full ordinances with Adam , but enter into the new Ierusalem which is above , by vertue of this new thing created in Ierusalem be●neath . THE method of obtaining which 〈◊〉 included in the marrow and significancy 〈◊〉 such names , whose bearers were more peculiarly grandiz'd in the history of Incarnation , Ioseph by interpretation is addition , Mary bitternesse , Zacharias minding the Lord , Elizabeth peace of my God , Gabriel strength or man of God , and Iohn gracious ; now a good Name is in Herauldry accounted an accomplishment gentilizing the vertuous . And we find in godly saints accrewment of honour to be attended with change of names , for the case in hand ; let this days solemnity add one cubit to the stature of your knowledge , touching the pravity and bitternesse of natural self , by reflecting upon what the Lord hath now done for our indwelling with him , & becomeing men of God , inspirited with peace , when the Spirit shall write on the table of the heart Grace , Grace , teaching us all our life long to celebrat on Christmas , that is , Christs-feast , in the old Saxon , the holy Eve of that Eternal yule or Iubile in the holy Hebrew where old Emanuel , now Iesus , shal be worshipped with everlasting Jubilation . FROM this MANS encompassing , the Holy Ghost pleads for Israels returning , and 〈◊〉 this back-sliding age , would suffer a word of Exhortation , I should motive for Modesty ; now Pharaoch's physicians wold sense a childs ●onfinement in the womb , a womans nourishing of her fruit , or how the Egyptian midwives would retail the particulars couched in the expression , I presume not to know ; but there is a MAN , and a WOMAN in the text , and the copula joining them together , is chast , and comely ; there is mention made , of the attire of an Harlot , Prov. 7. and we read of the solicitations of a whore ; Gen. 39. but , the knowledge of Christ ought to instill sobriety in all our converse , Men , Woman , Women , Men , at meeting or a part contriving the contexture of their discourse , the Methods of their thoughts , the sentiments of their soul , to be spirited with that vertue . A Father observes , that Ioseph gave no assistance to Mary , she swadling , she laying him in a manger , he not dareing to touch , so holy , a Bab , whom he Knew to be none o● his , It 's also , and there from , incumbent 〈◊〉 the mystical beholding of our Lord , to retur● from our irreverent behaviour , and give hi● his just devoir : how unseemingly wil so●● touch Christ in the Supper as if the 〈◊〉 were their own bread and wine when it is his body ? How rudely will other skip , tread , walk , and frisk , upon 〈◊〉 ground , as if it were their own furro● their own tale , their own house , their 〈◊〉 Romance ? Certainly the Gospel is scandaliz'd , by the sordidnesse of some mens unclean fingering , mouthing , writing , yea , Printing of the person of Iesus , so contumeliously , that it would be Death in Turky , to word it so of Mahomet ; I know intimacy , and acquaintance is pretended , yet that ought not to offer rudenesse to the serenity of his countenance , the sanctity of his Laws , the dignity of his person , the excellency of his being , which are infring'd to that degree of mockage , that were he once again upon Earth , he might say to such , what a great , yet affable , Emperour said unto a Churle , who confidently made invitation , yet nigardly served up his meat , which was , I did not think there had been such Familiarity betwixt us . BELIEVE it , what in the state by policy , in the Church by Simony , in trade by defrauding , in Religion by opinionating , in faction by abetting , in the road by stealing , in the Sea by pyratting , in common talk by filthy discourseing , in print by unholy applying , in the house by slandering , in designs by oppressing ; in the counting house by tricking ▪ and in our hearing of the word with itching , our holy and ever-glorious Lord , is made and accounted , as a common thing : wash your hands therefore you sinners , purifie your hearts you Hypocrites ; for how unprosperously all this is done , is known long ago to the Jew , and may in due time be evidenced to us Gentiles , if so besotted , as not already to have full instruction , since this new thing hath been created on the Earth . A woman shall compass a MAN. This Generation ( old , because so long , lying in wickedness ) seemeth incapacitat for amendment ; But as when S. Paul was weak , that is , in himself , then was he strong , that is , i● Grace ; and as when the impotent Man ▪ complained of his want of a man to assist him towards a cure , Iohn 3. The MAN in the text , said , Rise take up thy bed and walk , it is hoped there is an holy seed in the womb of our Mother Church , springing toward and hastning forward , the desire of the godly and truly Religions of the Nations , some holy Simeon , that is , obedient hearer , expecting the Lords salvation and some devout Anna's , that is , gracious and merciful , waiting , that is , praying for the Redemption of our Israel from the division-ating hub-ubs , wherewith she is entangled , in practising and perswading for peace and Holiness , which as from the womb of a Mary , or Mara , of all , or any , that is , in bitternesse for our grosse back-slidings , shall hasten the production of comfort and tranquility , in the knowledge of a Iesus born to save us from our sins . MYSTERIUM PIETATIS OR THE MYSTERIE OF THE CIRCUMCISION OF Our Lord and SAVIOUR Unfolded , and applied . Circumcision - Day , Tolbooth Church , 1671. New Years - Day , Tolbooth Church , 1671. LUKE II. XXI . And when eight days were accomplished for the Circumcising of the Child , his name was called Jesus which was so named of the Angel , before he was conceived in the womb . AS we find no nation , the old Savages of Mount Atlas excepted ; but found a necessity , and from natural , as wel as politick causes , gave proper and distinct names , to things and persons ; so in civiliz'd nations , ingenuity and law , prompted them , to pitch upon a time , proper for designing their issue by them ; When Cain , Abraham , or Lot , were so denominated is not , so far as I know upon record ; but Christianity hath generally observed , and followed near about the time of the Iews , who were strictly tyed to the observance of the eight day , from Isaac , who was but eight days old when he felt the knife , and afterward in all ages , each Male was to have the sign of the Covenant in his foreskin , under the penalty of being cut off a phrase among the Iews , intimating a liablenesse , to the wrath and vengeance of the Lord in the highest measure , and was concluded to be the greatest & most cursed of all threatnings in Scripture , as a punishment not inflicted by man , but an impending vengeance of God , on earth , imprinting ( say some ) the certainty of dying Childlesse , and towards heaven , ( say others ) importing the Gospel's Anathema Maranatha ; the offendour peculiarly being seperate for a curse when the Lord cometh as hateing his holy institution , for which also his indignation may be felt in being cut off in the midst of their dayes , as is evident , in Moses tarrying in the Inn , fearing to go down to Egypt , wherefore that irregularity in no rite might be charged upon the Son of God , now born of the seed of Abraham , when eight dayes were accomplished , they came to the Circumcision of the Child and called his Name Iesus . Circumcision importeth bloud , and since without that there is no remission ; withal , being to speak of a Saviour , I know no better object to present before you , then a ruddy ; then a bloudy IESVS , for because of the Circumcision he may say to the Church his wife , a bloody spouse art thou to me , and her name since Abel may be Aceldama , a field of bloud , as being bought with a price of bloud , and still sprinkled with that bloud which bought it , as that field was with his bloud , who took that price , as the text imports , Acts 1. or she may be called Damascus , a bag of bloud , where and because our Brother the Lord , as Abel was slain by his brethren Iewish Cainits out of envy , and whose bloud at this time beginning to be shed , crys loud to heaven , speaking better things . CIRCVMCISION is a short word , yet of a large sense ; and as applied here , maketh three miracles to be discovered . First , the eternal God who was before all worlds , and made time , dividing it between day and night , is found to be eight days old , next the impassible Lord of Glory , unto whom there be no augmentation , or increase , nor diminution or lessening of parts , is made lesse by the foreskin ; Lastly , the ineffable Iehovah , who is above all Names in heaven or earth , is called IESVS . IT was , and is ordinary with God to ratifie his pretious promises to the Church , by appending signs as seals , reason it self being dim , except the eye perceive something illustrious , or takeing in things purely natural , how much more in spiritual the bow in the cloud , the dew in Gideons fleece , the change of Abrahams name , the whole pedagogy of Law , and among others this sign of Circum●cision , held in so great veneration as to be reckoned above , that is , greater then the Law , for it was before the Tables , preferred to the Sabbath , for even on that day it was not to be omitted , hence S. Paul wisely caveating the Philippians , Philip. 3. against its use , reflects not upon the word , yer presseth its neglect , and chargeth warrinesse under the notion of Concision . Being then purely a pareing or cutting of the flesh , not a sign of the Covenant , which as such , not only with Iews , but with Arabs , Mahumetans , Phenicians , is in high regard unto this day ; though some more Barbarous derids even its institution , suggesting it un●●table , to the benignity of a merciful God , to delight in beholding bloud issuing from the ●oins of a tender Baby , and to injoyn it , under so severe a penalty as Cutting off : But this is to be wise above what 's written , for to passe the Law-giver who is not obliedged to demonstrat by reason the equity of his Mandats , to any , much lesse to such , who have forfeited their being to his justice , the speciality of its rise was to discriminat Gods own people from Ethnicks and Pagans , for which if man will be at no cost , he is very churlish , or at no pain , he is very selfish , and in these days gratulation is most becomeing , since God in place of Circumcision in our own bloud , ( which as a Iudge in matters criminal he required of our forefathers ) alloweth , yea commandeth us , that of water , expecting in the Mystery but cleanlinesse of us , as a distinguishing character . AGAINST sin ; of old the adult whether men , or women , had a Sacrifice , but that being in the young also whether Male , or Female , God accepted a few drops of bloud from the Male , ( when all was due ) as an expiatory offering for both sexes , in their nonage , so that in this Circumcision , said of Mercy and Iudgement will I sing , Psal. 101.1 . WE have seen God contracted into a Man , let us see that Man contracted in his parts , and behold why he was circumcised , and why so named at his Circumcision . VIEW the causes of his birth , and it 's sai'd to be for us , Luk. 2. and as for himself , he was not born , so nor circumcis'd ; for neither he nor his Parents sinned , in God his Father there was no sin , in Mary his Mother no offence , ( i. e. ) in her conceiving , neither was there any guile in his own heart , so that he needed not , be circumcis'd , his being born without original guilt , infallibly removeing the merits of the smart , that principally eyeing the pollution transmitted by , and contracted upon ordinary generation ; upon which score the Baptist pleaded , his no need of baptism , but contrary he of his : Math. 4.13 . unto which , our Saviour yeelded as a Truth : but requested of him a sufferance for that time that he ( viz. ) Christ might fulfill all righteousness , ( i. e. ) both of Law and Gospel , that sinners of all sorts might equally adore , and accept of him as Saviour , sanctifying in his own person , the signs exhibited to each ▪ assureing reconciliation begun ; clearing that not offence , but his condition , as a man requir'd Iohns connivence , his own condescendence being in these words , It becometh us ; that is , both me , and thee ; for as he took upon him the form of a servant , so was he to submit to such ; as were superiors , which is righteous , yea the hight of righteousnesse , all righteousness ; for being found as a man , a sinful man , was it not expedient in point of honour , to submit to this law , for rendring himself more capable of converts , and more amiable of conversse ? for what could now be judged would be the issue of an unbaptized Evangelist but scorn and contempt , for building up of that , in Doctrine , which in his own practice he disdained to stoup unto ? BESIDES he had took upon him the seed of Abraham , and purposed ( as the Messiah ought ) to be so accounted , for fitnesse therefore ( though not for necessity to ) his grandour , he received the impresse of the Circumcision upon his flesh , whereof GOD himself was the institutor , elucidly discovering thereby to the Prophets of the Christian faith , the end of his mission ; to be the fulfilling and ending of the Law , unto which Circumcision so eminently had made them debters , being now exempted from its bondage , Christ himself having undergone it and institued baptism a more easy , sweet , comfortable Sacrament in it's place , being Circumcis'd through infinit wisdom , for the same cause that Paul baptiz'd Timothy , even to abolish Circumcision , Acts 16.3 . which was to endure no longer then the use , for which it was appointed , did endure , and that was to difference Jew and Gentile , which distinction Christ removeing legal Circumcision , as well as priesthood , was to be changed and laid aside . Gal. 3. The Cabalists finding the history of Miriams death , to succeed the laws referring to the red heifer , or Cow , Numb . 19. infer , the laws binding up , at the approach of the Messiah , that the heifer did typifie the ruddiness , sanguinolency , or bloodiness of a Saviour is a truth to be attested , but that the Prophetess death was a prototyp of the Laws departure , is not so easily to be granted ; yet this is clear , that as Abraham , ordered his servant in swearing to put his hand under the thigh , whence the Son was to come , in whom all was to be blessed , and that Son to be GOD also is evidenced in the addition of the letter be to the name of Abraham , taken from Gods own name Iehovah , so our Lord the Son of God the Son of Abraham that ordains that by , faith which Abraham had , when uncircumcis'd which was in himself , we should know , whence we are hewn , even from himself , whose name is upon his thigh , Revel . 19. by spiritual generation , consequentialy receiving the benefit of Sonship from both , not in that legal , but in this mystical begetting , by vertue whereof as he , we are the Sons of Abraham not of his flesh , but of his faith , and such are still d●fferenced , and separat● from Infidels , and Cananits of the world , not by the Pale of Circumcision , but the waters of Baptism , Gala. 3.27 in which , as in Noahs ark , we are secure from that deluge , shal fall upon the ungodly , and liberat from that bondage which the Iews , as servants , as Scholars , were under , as sons of the flesh of Gods servant Abraham , and as Children of Iesus the beloved Son , hath the knife turned into water , and what the edge of the former could hardly cut off , is now by water and grace easily wash'd away . THEREFORE our Lord was both circumcis'd , and baptiz'd ; as being prince both of Law and Gospel , and a corner-stone , for uniting Iew and Gentile in one unto himself ; receiving Baptism last , saying by that , of it , unto the Church , as of the other Sacrament , take ye all of this ; do this in remembrance of me ; and of Circumcision , first , because made of a woman under the Law ; hence is he called the Minister of the Circumcision , being under it , and preaching actually , personally , to the partakers of it , the promises being made to such ; whereas to the Gentiles , there was no such obligation of his truth ; yet by Grace , did perswade to an entrance into the Covenant , by his Messengers and Prophets , Rom. 15.8 . Mystically seen in his ver● Baptism receiving it from Iohn , by Bethabe●ra , in the river of Iordan , Iohn 1. somewh●● above the place where the priests of the Lord stood with the ark , while Ioshua and th● camp of Israel more southward passed over into the promised land , where he circumc●●sed the people , Christ being the substance o● that very ark of the Covenant , he being t●● mean , for reconcileing unto God both nati●ons , beginning with circumcision , which h● received in Isaac , untill he suffered in him , ful●●filling the figure ; wherefore we are said to be circumcised with the Circumcision mad● without hands , obtaining the benefit promi●sed unto it another way then by bloud . PROVIDENCE , like the goodman of th● house , knowing not only when , but how , th● thiefes would enter , frustrats by Circumcisi●on their design , who should a vouch our Saviour not to have had a real , corporal , but an aerial , or phantastick body ; for as Alexander proved himself unto his flatterers to be no God , because when wounded he bled , so the Gospel cleares him to be no phantasme because of the prepuce , and by it casts a mist in the Devils way to abate his fury , that though he might know the Angels revelation ; yet as truly again , he might infer him guilty of sins tincture , which Circumcision did mainly respect : wherefore we read of no great rage , that either Satan , or Man , had against him , untill his Baptism , being then more clear because of the voice from heaven : yet still was there some dimnesse of his perfect Deity , as appeareth in the first temptation , Mat. 4. Our Saviour as a war-like Prince in his enemies country , cloathing himself in the robes of that country , to passe the more securely undiscerned , and ( pardon so strong application ) to destroy his adversaries the more surely , and make them inexcusable . WHAT more ? the ends and uses intended by God , and the profits or benefits received by the Church , in the Circumcision were of old comprised in this distich , and , applied to Christ , are proper ; Cauterium signum meritum Medicina Figura , Exemplum fuit olim Circumcisio dura . AND as an issue or cauter it emitteth putrid matter from the body , was a Character or badge of discriminating the people of God from the worshippers of Idols , and to them also represented their merits for sin committed , which in justice might have made the whole man to be cut off , by which it proved Medecine or physick , some say against the Carbuncle ; sure it is , it figure● lust in the Soul , and shewed what puri●● ought to be in the heart , the corruption thereof , being moraly evacuated , and causing each one become a good example to another of continence and vertue . BVT the design in the Circumcision 〈◊〉 the Son of God , was for the fulfilling of t●● Law , which he came to do , Mat. 5. 〈◊〉 again to abolish the law , which as a shadow went before him the body , untill he wa● incarnat , which being done , as a shadow must go behind , and at his ascending , vani●● away , he himself being the substance of th● shadow , perfecting throughly what it in 〈◊〉 only endeavoured , therefore must 〈◊〉 children of Israel , ( according to the 〈◊〉 Ios. 5. ) be circumcis'd the second time , 〈◊〉 this Ioshuah , to whose law , according t● Moses doctrine , they have been circumcis●● once , but these leading them by Faith 〈◊〉 Christ in the Gospel , they must undergo ci●●cumcision the second time ; by which their reproach shall only be rolled away , and their gathering together to be glorious . YET subordinat to this , it is worth considering , that he opened himself unto this first fruits of his suffering , for the same cause he payed tribute , ( viz. ) that he might give no occasion of offence , that all might splendidly adapt themselves , for obedient walking , and not justle with Superiors upon account of priviledges ; wherefore we should hammer our pernicious designs , and curb our extravagant affections , not as untamed heifers in a conceit of our own worth , plead immunity from law , or from premisses of Dignity , Excellency , Piety , Liberty , or Birth-right , maintain a disorderly carriage , Christ presenting himself in this as a Samplar , for us to work by , as a rule to act by , as a law , oblidging us to conform , yeelding to those in authothority , and laws in force though in all things we be gratified ; nor in all parts there be no necessity for them , hence he is said not to be born but made under the law , Gala. 4. whereas we are not made but born , and ought the rather to be Subject . THIS Sun of righteousness rising in a red cloud , caveats against murmurings , complainings ; having something in it , to be seen , to be loved , and also to be imitated induceing to a Circumcision of the foreskin of our heart , the badge of Gospel mortification , and teck-merion of self denyal , his bloud and name hinting at salvation even from our selves . STEPHEN chargeth his impenitent country-men with Vncircumcised hearts and ears , by which he understands the whole man ; Ears implying their hearing such doctrine as tended to depravement , Hearts ; insinuating their peculiar kindnesse and approbation of it , to that height , that the eyes beheld it as delectable , the palat as delicious , the hands as prosperous , the feet as an easy journey so that heresie , impurity , vanity , iniquity , sensuality , with practice without consideration , become● the love of him who is carnal , and prevails to seduce the undiscerning , to the subsequent way of ungodly folly , the whole Man becomeing prize to the Tempter , for all irregularities , the universal intendment of the Soul being Guadrat to the appetits of the corrup● heart , which therefor is to be keep'd , that is circumcised above all things , Prov 4.23 by which the eyes shall let in no vanity , and the ears be stopped , that is circumcis'd , against rotten communication , the Spiritual Palla● shall taste and see that God and his ways are only good , the lips shall be preserved from lying , and the tongue from speaking guile least at any time we grieve the Holy Ghost , Eph. 4.30 . WE find upon record an universal Circumcision of the whole Tribs at one time , by knives or sharp flint stones , Ios. 5. that service being omitted in their travel through the wildernesse , not , because the northwind blew not , for scattering the cloud , which had been inconvenient , as the Iews foolishly suppose , holding that wind most seasonable for Circumcision , but through their unfitness to admit the same , in regard of tedious , and uncomfortable travels , which being ended and the holy land entered , God thought it expedient no longer to be delayed , and therefore ordered Ioshua no more to procrastinat or put off , shadowing that such who would possesse Jerusalem the holy City , & spoyl the potent adversaries of our rest in succesful battels , must by faith in Christ the rock , make holocausts , that is , burn'd offerings of beloved lusts , though as near , or dear , as the skin it self , by declining from evill , and doing good , keeping the soul from rapin , bloud , covetousnesse , and wrath , solicitously by the sharp and two edged sword of the word of God , which Christ brought into the world , restraining every thought , and bring it captive to the Laws of piety and sound reason , that being a discerner of the thoughts , and intents of the heart , a divider betwixt the soul and sin . CIRCVMCISION being nothing but a purgation of the soul from vice , which who so scruples to deposit , must not be reckoned among the faithfull , but as uncircumcised , be deny'd entrance into the holy temple , the holy Citty , holy IESVS being only King of the Iews , that is , of the Circumcision , not of the letter , but of the Spirit , not of the Body , but of the Inward-man , and the precept being given to Ioshua , intimats , that as death and lust enter'd upon all by one MAN , we are not free from either ▪ untill by his Antityp Iesus , we be redeemed from our actual , or original transgression , by applying faithfully his life , and bloud , as expiatory for sin , denying ungodliness and worldly lusts , which is a deliverance from our vain conversation ; and in one sense , a being crucified to the world , and in another , Ci●cumcised in our foreskin , they being ; ( with some , as it ) superfluous and no way necessary for felicitating soul or body . THE Hebrews say , Sem was born circumcis'd and he was happy , but that the foreskin is not necessary , is figured in the eight day , seven being allowed in proportion , and revolution of time to all in common ; but the right , is that eternal day , expected by the Elect , and forestall'd already in those occult joys , which emerge from liveing Soberly , Righteously , and Godlily , in this present world , and their names being written in heaven , contemplats upon the felicity , their Spirit shall possesse the week of this wearisome world , being brought to its final period . IT is said of Severus , that no day passed wherein he did not something that was good , and beneficial to others , and without much arguing its evident , how soon our Lord amply discovers earnestnesse , passionatly to offer himself a Lamb indeed for the sins of the world in his yeelding so easily , so suddenly to breath a vein , ( as a wise Physician ) for the cure of his mystical body ; ( now in a Spiritual ) raveing and sinfull feaverish distemper ; Man go thou and do thou likewise , do good , and yet more good , and by whom thou art accounted base , of them at last , thou shalt be had in honour ; God incarnat having here begun , to lay down his life for thee , be not ashamed to lay it down for another , at least estimat what can be done for thy Brother , and reckon that to be a debt , due from thy Saviours stupendious humility . WE mistake , if we conclude our selves heavenly born , untill as heaven , we influence the Earth with benign aspects , and Eight times , or days , or duties must passe over us , before we ought to repute our selves of the seed of the faithfull or circumcis'd : for in the opinion of Holy Bernard , we must first be just in our dealings with men , he who would raise high , & must build low , and Iacobs ladder had its foot on the Earth : another is , the avoiding of Fellowship with evil men , Christ was separate from sinners , and his followers must hate the Congregation of wicked doers : A third is , watchfulnesse , and observance of Enemies , Our Saviour not being ignorant of Satans devices , disappointed his stratagems , he left him unresolved of his being the Son of God in the wilderness , and of his wanting original sin by Circumcision in the Cradle , and in both prevail'd . Another is , Sobriety as becometh men , the Believers life is a warfare , and if lust , pleasure , or cares of this world overcharge that day may come unawares upon us , Luk. 21.34 . Another is , patience in all things we suffer among men , for a few evill days , we must neither with Cato , put out our lives , nor with Thrasillus run out of our wits , but keeping a good heart , we shall never want a place , not to say , a whole wherein to hide our head . Another is , Humility , Our Lord humbled himself to the Death , and that the soul with Mary be exalted , Remember he visited her in her low estate , Luk. 1.48 . The seventh is , Piety and Devotion , in which by contemplation the Chil● of Grace , celebrating a Sabbath ▪ by resting from works of sin , and walking with God , ought not to be reckon'd a Son of Belial , but as on the eight day , declared by the Angel of a good Conscience , or rather is by the Priest of the new Testament , called the Son of God , and gets a new name which none knoweth but he that hath it , Revel . 2.17 . THERE are who will have the eight day to imply the eight ages of the world , reckoning the first from Adam to Noa , the next from him to Abraham , the third from him to Moses the fourth from him to David , the fifth from David to Christ , the six●h from Christ to the end of the world , the seventh to the Dead , the eight represents the Resurrection , at which time all the true so●s of the Faithfull , shall receive their true name and true inheritance , in being saved from their sins , and approved for their Sanctity ; But the more sound , and far more probable ground for fixing upon the eight-day , was , because of the infants strength , being then more able to bear the sharpnesse and smart of the knife , then when newly born , and yet not after the eight day , for they growing stronger , and imagination more forcible , the pain had been greater , that time was therefore chosen , when the skin as more tender , could renew and repair it self ; but it is nice , that to this day , the Iews circumcise none ; but on the eight day ; that is to say , never at night , however it be , it 's said , that the pain is greatest on the third day ; nature tending then to a healing , for which cause Simeon and Levi slew the Shechemits , according to which its given out , that the three offended in each sin , viz. our selves our neighbour and our God ; the third and last is the forest , and its remembrance most dejecting , as appears from Davids confession , in matter of Vriah , and Iosephs admiration in the temptation of his Mistris . THOVGH I conjecture not that the e●ght day , was allowed for the body of the infant to be inflenc'd by the seven planets yet according to the Doctor of that Philosophy , concluding the sun to operat upon the head and heart , we may alludingly teach , that the beams of the sun of Righteousness , must shine and opera● upon the head & heart of Adams Sons , before they can have a living Soul , or be brought forth in the second birth ; yet , let none pin their abideing in pollution upon God , for the Sun beams shine in the Ministry of the Gospel ; but many as the swine in a hot day , tumbles the more in the pudle , and what is vitiously observed of circumcised nations , as Egyptians , Saracens , that no people is more lascivious , may shamefully be applied to Christians ; none being more filthy , more unclean then they , who have been washed , being the more defi'd thereby , that they commend it , yet mockingly rise not from forbidden pleasures , from condemn'd delights ; Mahomet in a great measure● encourageing those passions , allays the guilt of his Disciples ; but being discharged by Christ , by Christians are to be the more abhorred . THE Iews circumcised but in one part , and that part by which the whole body is most defiled , where lust , and luxury tyranniz'd and play'd rex ; but the Christian must be circumcis'd all over , to extinguish , not only the heat , as by pores ; but the very sum of uncleannesse , in his eyes for restraining Vanity , in his ears for debarring obscenity , in his tongue withdrawing from ribbaldry , in his hands by shutting out iniquity , in his whole person and converss , laying aside all superfluity of naughtinesse ( for that as the circumcised part , may be well spared ) least emasculating themselves , they walk as the Daughters of men , that is , not worthy of God , that is , not as his Son our Lord Iesus , who being to introduce a new doctrine into the Church , of Faith , and Love , got in a new day , and as is supposed the first day of the of the new year , a new name , and was called Iesus not by chance , or choice , but according to the order of the Angel before he was conceived in the womb , which fights against and impugns our old courses , pregnantly inviting to a new and holy life , for matriculating , or ingrafting our selves , in a real , not nominal , Spiritual , not political , and innocent , not blasphemous , way to the Society of Iesus , TO work a cure against the distempers of the whole body of the Church , was the head thereof , as about this time , let bloud , and by whose vein breathing , the body becometh more agile , and every member more apt , to exercise it's peculiar office , for the good of the whole : therefore , ought all , as spiritual Eagles , ( a bird who by casting her feathers , and breaking her old bill , occasions a fresh growth , and repairs her strength ) to arise from old , and dead works , Mount towards the heaven in new desires , and new affections , testifying both , by new lives , unto which this Child , this name Iesus , strennously attract's , there being in it , when opened , a treasury of all riches , a ga●ner of all provisions , and a ware-house of all excellencies , sounding first from an Angels mouth into a Virgins ear , nothing but what was heavenly and of a heavenly vertue , being fit to express it , or capable to apprehend it . IT●S true , we find some of this Name besides him , yet of such eminency , as demonstrated them forerunners ( i. e. ) typs of this Iesus , it is of the same root , and sense with that of Ioshua who was Captain of the Lords host , and possessed Israel of the holy land , another was a holy and high priest separat for expiating the sins of the penitent delinquent Zach. 3.1 . And to passe the Apocriphal Iesus , who yet was a wise and prudent teacher , we have mention of another Iesus , Colos. 4. a companion of S. Paul , and fellow-labourer with him in the Kingdom of God ; it was in short a common , and an honourable name among the Iews , but out of venera●ion to our Lord Iesus not now used in the Church . NAMES of old have been adopted by Friends , or parents , according to the hope conceived of the person named , or by some accident about him , or done by him ; but none of these here , for our Saviour was seen by by none when he was named , nor thought upon by any when he was called Iesus , a Saviour , not from hope , which still includ● fear ; but from assurance that he should save his people from their sins , which untill revealed , might be unknown , even to the Angel who brought the message , so that nothing of the creature was instrumental in this nomination , but purely drawn from the benefits should accrew unto the world through him , which obiter and by the way , enforceth parents to elect such names as may import to their posterity some duty , befitting them , that their names may teach sanctity and true piety for as if something had been in that name Ioshuang , or Iesus , we read not of their sins , not of their scandals , as we do of other's ; we have Iudah's incest , Solomons apostacy , Davids adultery , and Iudas the traitor , as if Salvation in the others name had transfus'd it self working detestation of prophane courses ; Adam named his wife Evah because she was mother of all living , and the name Gabriel enforce●h the bearer to be a man of God , the name Nicholaus to overcome the people in good , Iohn to walk graciously , William couragiously , Thomas to behold each man as a brother , the word importing a twin , such are good , and sutes Christianity , whereas Hercules , a sturdy heathen , Lout , Diana , a fam'd huntresse , savours ( pardon my boldnesse ) not of the font , not of the Laver of Regeneration , not of baptismal water , and therefore to be retir'd , least Mars , Iupiter , Vulcan , and other names of Baal , defile the Baptistry , the name Patience : I cannot conclude ill , but that Femal one , of Faith , in my judgement is to be avoyded , as all other that in any direct way , tends either , to sin or revieve the memories of the prophane . WHICH evill , the name Iesus , in it 's very initiatory letters doth abrogat , and cancel , improving the Saints , in all degrees , to the highest blesse of Saintship , speaking Iucundity , or gladnesse to the sorrowfull Eternity to the mortal , Sanity , or health to the languishing , Vtility , or profit to the poor , Satiety , or plenty to the hungry ; in Greek it 's anagram'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art the sheep , or lamb , viz. which is given for the sins of the world ; it is oft writ in 3 letters thus , I. H. S. Iesus Hominum Salvator , shewing the Salvation he brought to man-kind , and thus drawn in the body of the Sun , is it the armes , and publick seal , of the segniory of Genevah , shewing her light , to beam from the rays of this Sun of righteousnesse , her inscription about that , being , Iesus , Sol , & Scutum meum , Jesus is to me , both a Sun and shield ; but others expresse thereby , his Innocence , Humility , Sublimity , he not being conceived in sin ; yet under-went death for sin , and because , he , is man , is made Lord of all things . GIVEING of names , is a sign of authority and dominion , and given by Jewish Fathers at Circumcision , as we do now at Baptisme , it 's the first act of jurisdiction Fathers exercise over their Children , the Scripture shewing plainly in Abraham , and Zacharias , that the Mother hath no right to impose them , and if they do , the Father may alter them ; as in the History of Benjamine is conspicuous , he being never called Beno●● , and though the Mothers name should stand , in holy writ it is to be understood by the Fathers indulgence , as is famously clear in the Register of Leas fruitfulnesse , her husband gratifying her in that particular , and not without reason , but this name Iesus was not imposed by Ioseph , who was no father , no● by Mary though a Mother ; but by God , who hath power over Christ as man , and exercis'd the same as a Father ; before his birth , that he who is the King of Kings , and Son of God , might not be made subject to his parents ; but so far as his own knowledge , discretion , or goodnesse , in riper years , should concede unto , as is evident from several places , his subjection being commended , and , ●oman , what I to do with thee , being expressed . YET to condemn the obstinat and refractory , this name is not publickly proclaimed from heaven ; but given to Mary , and after that to Ioseph , who gave it to his supposed Son , at 's Circumcision , and by that name which his parents gave him , was he known in all the tract of his life , God in this occult way , preserving the order and honour of paternity , disallowing such , who assume the boldnesse to rebaptize themselves ; and write new names which their parents knew not . HE is by the Holy Ghost , yea by men , sometimes called Iesus , sometimes Iesus Christ often our Lord , sometimes this , and again that other name , every one of which , have some peculiar eye , to some relation he beareth towards the Church , and in all those glorious precepts for divine celebrating the Supper , that is , the holy communion of the Church , by S. Paul , he speaks of it in that style , that would hardly make that phrase the cup of Iesus , the death of Iesus , to be proper , speaking constantly of the Lord as the Lords Death , the body and bloud of the Lord , a word importing the founder of that communion , and fellowship we have with the Father , from which this may safely be drawn , that men should discreetly expresse the tittles g●ven to their Saviour ? It is a truth , that some have spoken of him under Epithets purely , that is , scripturally applicable to the Father , to the Spirit , to an Angel. THE most celebrated tittles are Iesus , Christ , and the Son of God , this last , when Iews deny him , mock , raile , reprobat , laugh at him , &c. is proper to use , Christ intimating his anointing , hinting at the means , whereby he saved us , as preaching , fighting , conquering is pertinent for us ; the Son of God he is called , being very God , of very God , the second as he is Man. God by assuming humanity ; but his name Iesus represents him God joyned to humanity , united to the humane nature , and here wisely given , yea before haveing three times been so named ( viz. ) at his conception to Mary , next to Ioseph 〈◊〉 a dream , and lastly at Circumcision , for then they called his name Iesus a name majestick , a name consolatory , holding forth his Deity for besides this Lord , there is no Saviour ▪ and his Humanity also , for by it , he maketh propitiation for our sin , nay we find it i● other writtings , not removing , but preventing sin ; even that of robbery : for a paddist , or High-way-man , attempting to spoil a preacher , ordering him to stand , and asking what he was , was answer'd I am a the servant of the Lord Iesus , the Paddist trembling at the answer , said again , what are you ? and had the same answer , and so a third , the Robber as amaz'd , forgot both bloud-guiltinesse , and covetousnesse , and called to his unjustly detained Captain , for the sake of Iesus depart in peace ; and ruminating to himself whose servant he had been , in this debauch'd trade of life , being cogitabund , cryed out , Iesus , Iesus , Iesus , blessed be the name of Iesus , who hath keeped me from sin , and forsakeing that course of life walked after in the path of vertue . LET none inquire touching the utmost extent of this name , since it 's secret and wonderfull , Iud. 13.18.19 . above all mans conception , and expression , having not under it the name or shadow , but the essence , and verity of all Salvation ; yet know he is not called Iesus , because he saves from war , or sword , for these may be good but from sin , which can never be but ill , therefore it comforteth the heart when opened , delighteth the Ear when hearkned , pleaseth the mouth when expressed intimating , from sin freedom , and predicts glory , in place of misery ; But yet , not by the aiery sound or letters thereo● whether utter'd , or impress'd , for the Devil spake it to Christ himself , and had a finger in the py , when it was writ upon the crosse but when applyed by faith , and conforming to the Doctrine of him who bears it , as he who learning and studying ▪ Iesus well , proposed to himself for a Coppy , a meek man , ● humble man , a sober man , a chast man , merciful man , and finally , a man endued with all honesty , and full of all sanctity , which is a sweet way to make him to every man Iesu● ( i. e. ) a Saviour , that he as being Almight● God , created them , so as Iesus that is Go● and man , may redeem them from this present evill world , by his omnipotent unspeakeable goodness , compassing & strengthning by his mediatory office what ever is his own within the ●oul & abolishing by his Royal power & Christ-like vertue what ever besides that , the heart hath contracted , & to prevent relapsing let the man Iesus be our example , and Iesus God your chief support , leaning upon him as your beloved , and the name Iesus shall assure salvation , secure heaven , not otherwise . THE name Iesus is admirable , for by it all wonders have been wrought , and because of it all Devils trembled , it 's , also amiable , sinners having by it been justified , righteous gladned , the dejected raised , and all that ever called as the blind-men , Iesus , thou son of David have mercy upon us , have been relieved : it's lastly laudable , for it 's glorious , it 's holy . it 's new , it 's exalted above every name , and the name that is given to us , for us , whereby only we can be saved , therefore glory ye in his holy Name . REMEMBER you are his by purchase , be having redeemed you , not with corruptible things , as with silver and gold , but by his pretious blood , of which summ , he this day gave part in hand , as earnest , and payed the whole afterward , in grosse upon the Cross , and might there be not more , then a common providence , that upon the first of Ianuary there should be fewer Martyrs in the primitive persecution , then on any other in the year , each day produceing when laid together , five thousand save that ; since the faithfull witnesse himself , by whose bloud their's was accepted , did , as upon that day , enstate us into the passage leading to the spiritual Paradice , by applying his merits in Circumcision , as the first fruits of the land ●or earnest of our forgivenesse ; makeing hell to tremble as being spoyled of its Dominion , Earth to rejoice as being redeem'd to God , and Angels , to triumph as being confirmed in righteousnesse : all which passionatly excits to a confession , that Iesus is the Christ , to the Glory of God the Father , makeing his Regimen in our souls the more arbitrary , when by way of reserve we reflect upon that purpose of the Father , that every knee shall ( mark the word shall ) bow , that is , yeeld and submit to the name Iesus , that is , the power , authority , and Judgement of Iesus . FROM the name Christ , are we called Christians , that implying both his , and our Unction , with the graces of the spirit , whence also came that name of the Messiah ( i. e. ) one that is anointed ( viz ) above his fellows , as Christ is said to be , Isa. 61. with gifts , not with material oyl which had been improper to him as a King , for his Kingdom is not of this world , or as Priest for he was not of the order of Aaron , nor as a Prophet for their unction shewed their lawfull successour , whereas he succeeded none , for all before him were thieves and robbers , Iohn 10. insinuating that all the Prophets were either after him , or came along with him , art thou the Christ said the Messengers to Iohn ? is not this the Christ ? said the woman of Samaria , that is , he who was to be the Messiah , the anointed one , and this name of Christian from Vnction is most proper for men to use , they , if believing receiving some measure of that holy oyl , the Spirit of God , which was given to him without measure , But some contrary to this name , delight in the word Catholick , and some of these Catholicks again , glorie in the appellation Iesuits and both of these scandalously use , some countries in particularly in Italy and in Rome it self , to make the glorious and honourable name of Christian , to signify an Idiot , a Dolt , a very fool , which shews their impious arrogance in boasting of what is proper to Rome , nor Romes Doctrine as now taught , the word Catholick being of no worth unlesse Holy be added , and their spiritualiz'd pride , in stamping the name Iesus , upon a few , making him the head of a faction assuming a name so glorious , so ineffable , as if salvation were only to be found in their colledges , and Christ himself to be only of their order . GIVE us the name of Christian , signifying out hops in his Authority , and the sense of it also as heirs of his purchase , together with the obligation of it , as being bound to his doctrine , chiefly & first in reprobating the worlds vanity : for , Io. 6.15 . perceiving that they would come and take him by force to make him a King he departed , next strennously to exercise repentance , for he was the lamb slain , then fervidly to exercise Charity , for he prayed for his enemies ; and lastly studying purity , in the whole man for he taxed the Pharisees , for cleaning the outside of the Cup. SO being Christians in truth ▪ let 's leave others to boast of being Catholicks , and brag of their Iesuitism , we shal exult in our Lord Iesus Christ , honouring , revering , but not dareing to assume the name Iesus , there being no other name under heaven by which we can be saved ; Christian including only our duty obedience ; and respect unto Christ ; whereas Iesus imploys his office , and benifits towards us , and therefore no project , how devoutly so-ever carried on , ought to appear under that notion in the world ; and truly the interpretation of the same , being known , the inap●nesse thereof , as to Ignatius Disciples would as clearly appear , as the incongruous name Cosmographers give to the Magelanican sea ▪ calling it Mare Pacificum , that is , peaceable , whereas the Pilot finds it still rageing and stormy which they are , to that degree , that they are a burthen , a curse , and cursed by the generality of that Church , wherein they so monstrously breed ; and if obedience , Laws , designs , scops , give names , they are neither to be called Ignatians nor Iesuits , but Popelings . IESVS is his name , and Salvation is his office , and our profession proclaims our acceptance of him for a Saviour ; yet , who will ●enter a cut , or a bruise , because he hath a salve or oyntment ? or break his arm upon confidence of a skilfull Chirurgeon ? So no lesse warrinesse against offending , issueth from the knowledge of a born Redeemer , whom we are to use , not as Mountebanks for sale of their balsoms ( viz ) try his efficacy , or skill , by putting our selves upon spiritual hazards , and run risks in eternal concerns ; but as wise men , avoid both danger , and infection , and either happening , consult him , as we do a learned , wise Phisician , agai●●t the impurity of our birth , unrulinesse of our l●●es , and horrour of our death , against all which he is a Saviour and ready to help , for he was called Iesus . IT hath been an old complaint , that the celebration of our Lords Nativity in these days , hath been polluted by Pagan-like behaviour , as if by it , we had been liberate from God , Sabbaths and Temptations , and tyed to nothing but idleness , gluttonness and wantonnesse , not as God , but as if the Devil had been incarnat ; and this is not of yesterday : for we find the Ancients exprobating the case with Christians , for their beholding , observing , some wanton rites of Ianus at this time celebrated ; yet their zeal was attended with greater knowledge , then to raze these dayes out , or expunge them from the Kalendar ; but rather their people from sin , the observation of which time being accounted by them ( as it is yet , with the Churches of the Saints , at home or abroad reform'd ) a godly , a goodly practice ; the protestants in Holland , France , Switzerland , Germany , &c. joins in this practice with the Church of old , and we as Brethren , ought in charity not to condemn them , though we withdraw our Amen . In not consenting to that observance . LET us ( abhorring the lasciviousnesse of the Gentile , the scandalous practice of the irreligious , equally avoiding the maliciousnesse of the Iew ) serve the Lord with fear and rejoice with trembling , Circumcising our selves , in our flesh , externally , by seemlinesse in our apparel , to be in our actings irreprehensible , and in our speech , that it be not contemptible , and in the Spirit also internally , which consists likewise in three , as in our thoughts that they be holy , in our affections , that they be pure , and in our purposes , that they be honest , all which is most necessary , though they may be thought severe , as was cutting off the prepuce of the foreskin under the Law by ● knife , importing how fast sin stuck , and how dear lust is , BVT off it must , or we shall be cut off , r●ther then which , let it go , and as about this time there was for our good a new birth , a new mother , a new Son , a new Song , a new Marriage , a new Spouse , a new Brid , a new Testament , a new Inheritance a new Sacrifice , a new Sign , a new Child , a new Y●ar , we ought to have new lives , laying aside the old leaven of malice , wrath , envy , and all uncharitablenesse , going beyond , that is , exceeding the superstitiousness , not to say the righteousness , of those Pharisees , the Iews , who will not eat what is either sour , or bitter , on their new-years-day , but sweet almonds figs , rasins , as also fish , a type of that candor inoffensivenesse , that they are to shew towards all , the year after ; before whom , their good works must abound and multiply , as fish in the Sea , that is , numerously ; exercising our selves sincerely at all times , in the things that may accompany Salvation , and wherewith one may edifie another , unto which Circumcion of old , did morally enforce , and Christs Baptism with ours also , doctrinally proposeth . IN the Kingdome of Portugal , there hath been for above three hundreth years , an order of Knight-hood , entitled of Iesus Christ that King being Soveraign of the order , and held in great esteem , ( not to sensure the Acts of Princes ) if Cnicht , or Knight , in our old Saxon English be interpreted , a servant as Iames , and S. Paul were , of God and Christ , how soon might the rude swaine , the country lossel , the clownish Boor , the whistling plowman the earthy drudge , find out a way , for nobilitating , his family and Gentilizeing of himself , in observing the rules and orders , belonging to the badge , and profession of the Gospel ? Let those of Castile , passe for born Gentleman , the Bereans are far more honourable . Alexander and Nimrod , may do great , strange and bloody feats , while Paul and Cornelius , keeping their bodies in subjection least they should be cast-aways more splendidly writs their name , and with a greater flourish in the volumns of repute . TAKEING heed to Gospel rules , holy laws , observing the outgoings of the King of Saints , even of the paths , walks and orders of Iesus the Soveraign , and Heir of all things and Kingdoms , being King eternal , immortal , invisible , the only wise God , 1 Timo. 1.17 . maketh the clown a Gentleman , the Gentleman a noblesse , yea all men from the basest of Pesants , Kings unto God the Father , and younger brethren to our Lord , ( that is , partakers of the whole inheritance with the Son ) of which dignity if you be religiously ambitious , or earnestly covet after you shal do well ; for Iesus then , in all cases , shall be a Iesus , that is a , Saviour in time of trouble . MYSTERIUM PIETATIS OR THE MYSTERIE OF THE WISE MEN , Unfolded , and applied . For Epiphany-Day Ian. 6. Tolbooth Ch. 1671 But preached - Sunday-Ian . 8. Tolbooth Ch. 1671 MATTH . 11.1 . Now when Iesus was born in Bethlehem of Iudea , in the days of Herod the King , behold there came wise-men from the East to Jerusalem , Saying , where is he that is born King of the Jews ? for we have seen his Star in the East , and are come to worship him . THOVGH it be said , that God is no respecter of persons ; yet it s to be understood , in his eternal decision and sentenceing men to happinesse , or misery , conform to the Regularity , or extravagancy , of their actions ; for otherwise , he eminently signalizeth some above the masse of plebeian beauty , by signs and wonders , makeing their ingresse to , or egresse from , the world prodigious , or auspicious , by unusual occurrences ; not to speak of the three Suns , which appeared when Nero entred upon government , or that fearfull comet some months before his slaughter , nor of that shining bright , before many lights of the Germain Church , were extinguished by death , as being portentuous : it is upon record , that glorious worthies , have been saluted at their births , by visions from heaven , auspicating the felicity of their government , grandour of their lives , and glory of their fame , as his late Majesty ( to passe old and musty Registers ) of glorious memory , journeyed from his Palace to Pauls Church , to render thanks , for the birth of a Son our present Soveraign , about ten of the clock May 29. in bright-day a star was seen to shine predicting as some then said , his out-shining and breaking forth at last , though for a time , he might be out-shined by another ; not to comment , God doth not always speak by his Prophets only , but by the meteors , and elements likewise , in persons especially born for government ; and if in persons meerly temporal this be , what shal indicat to the world , the birth of the King of Kings rather then a goodly star , and that in the east ? by whose rayes , the Religious Magi , whether by Day , or night could spel , if not read , the birth of the King of the Jews : for as there were many new things about , and at our Saviours birth on earth , and all wonderfull , as the Angels appearance , Zacharias dumbnesse , &c. It was seemly that , the Heavens should also lift up their voice and declair , that wonderfull work of God , which lay in Iury ; yet shined to Persia ; coming to them who were nigh that they might be saved , and to them who were afar off that they might be redeemed ; Therefore there came Wise — Men from the east , &c. HAVEING seen our Lord born for , and circumcised by the Jew we should wrong our selves , if we beheld him not worshipped by the Gentiles : for though Salvation be of the Jews , Iohn 4.22 . yet it's effects are to the ends of the earth ; at first , the Shepherds adored , here Philosophers are come to adore , they directed by an Angel , these conducted by a star both from heaven , to him , who was to unite them in one unto himself , and of them so united , as living stones to build a Temple for the Holy Ghost , that is , a Tabernacle for himself . IN a Mystery behold Araunah the Jebusit offering gifts , and David the Jew , doing service to our God , for the health of both and salvation one of another ; the Gentile exceeding the Jewish spectators , in his the Lord thy God accept thee , he knowing the Israelite to have ( as he had untill the Gospel was revealed ) a more peculiar interest in God , so Christ was King of the Jews , that is , eminently , but not only , for he was also the God and King of that King-like Araunah , a Gentile . ONE day , ( viz. ) Ianuary the sixth , hath been fam'd among the Ancients , and it 's first appearance highly rever'd , because of a four-fold miracle , wrought thereon , God even the Father proving as on a Theater the Divinity of Iesus his Son : for when he began to be about thirty years of age , and baptized in Iordan , the Trinity was discovered , the Father being in the voice , the Spirit in the liknesse of a dove , the Son in the flesh , and proclaimed to be the Son , well-beloved ; whence by them that day was called Theophania , the apparition of God ( viz ) from heaven , that same day of the next year , he at the Marriage of Cana of Galile turned water into wine , because of which , they called it Bethphania , the appearance of God in the house ; On the same day next year , he fed the five thousand with five loaves , and two fishes , wherefore they called it Phagiphania , the appearance of God eating , or in eating : of this last there is some more scruple then of the other ; but let him be Anathema that denyes the appearance of a star unto these Wise-men , which some will have to be shining , when this King was thirteen dayes old , others will have him two years old , however the day from this was called Epiphania , the apparition of God above or from the heavens , and this as being more sacred & more miraculous , the Wise-men seeing , believing , journying , searching adoreing and offering , have in the Annals of the Church swallowed up , almost all the other , that is , for the time , he being adored now as God ; which we find not to be done in the other wonders , by Jew , or Gentile , and the solemnity by the Ancients , in all ages , is especially observed upon that account ; unto whose venerable , and gray-headed practice , we shall in all humility conform , this universal Lord , and Sun of Righteousnesse , having a morning star in the East , giving intelligence of an approaching day for mans perfect Redemption , and by it good tydings to these Magi or Wise-Men , and by them to Ierusalem , and thence to all the world , whereof we our selves are witnesses ; and if I speak the language ●f the Prophet , Arise , shine , for your light is come , I hope you will obey the ensuing charge , and lift up your eyes , and see , and then as convinced shew forth the praises of the Lord , which is also foretold , and as Gentiles , come to the light , Isa. 61. IT was said of Solomon the Kings of Tarsh●sh and of the isles shall bring presents , the Kings of Sheba and Seba shall offer gifts ; its true Tarshish was never a Kingdome , but by it is prophesied , what the rich Kings upon the coast of the Red-Sea , near unto which Tarshish was a famous inland Town , should do , and what the Kings of Sheba a chief Citty of Ethiopia , and Seba , another in Arabia Faelix , both famous for gums , and pretious stones , should perform as tributaries or as Favorites to Solomon , a Preludium of that homage and good-will , which the world owed unto , and should repay unto him , of whom Solomon was but a shadow , even to that King whom these Wise-Men come to worship . LET us veiw these holy pilgrims , and their pilgrimage ; in there came Wise-Men from the East , the place they travelled unto Ierusalem , their Question in that place , where is he that is born King of the Iews ? their errand with him , we are come to worship . THEY are called Wise-Men of the east , otherwise Magi or Magicians , of old an honorable appellation , and applied not unto vizzarts , or negromancers , as now , but to the students of Philosophy and Mathematicks , observers of the motions and government of the Luminaries , Sun , moon , or stars , inferring conclusions for orderly walking in matters of regiment and intrinsick projects of state ; and got that name from Meditation detecting and diveing into natures deepest secrets , foreseeing the probability of things , & were held , of old men of renown , by Indians call'd Gymnosophists with Grecians Philosophers , Caldeans in Babylon , Druydes in France Sapientes with the Latine , and with Persians Magi , who were of that high estimation , that none was thought worthy to reign , except he had studyed their art ; and from their Colledges were persons taken , for being petty Princes , and governours of countries , whence , it may be , sprung the conceit of these Magi , being reputed Kings . WHENCE they came , is not yet determined , some brings them from Caldea , they worshipping the stars , others will have them of Balaam , who prophesied of a star ; There are who fetch them from the utmost parts of the earth , its most likely they came from Persia , because of their gold incense &c. of their motion it was east from Ierusalem , from their learning , there being in the Citty Susan , the Kings seat , near the Palace in a stately garden , a Philosophical Colledge of Magi , students of History , Philosophy and Divinity , with whom Daniel , Ezechiel , in the captivity conversing , and by their unwearied seriousnesse , in searching Records , and Antiquities , might arrive to the knowledge of much of the Law of Moses , the promises to Abraham , the truth of the Prophets , and of the expected Messiah , which by the weeks of Daniel might be by them now looked for ; not omitting the wisdome , or direction of the most high , to those , whose acumen was to unty knots and Mysteries , qualifying them , to become tutors unto Daniel , in all humane literature , whose religious Zeal , in gratitude might bequeath some of his spiritual instructions , for their own , and others advantage , pairing off the excrescencies of their endeared studies , by his life , wisdom and visions , that they might be more intent upon that one thing necessary ; whence in probability flowed at this time , their worshipping of Iesus ; for they believed and therefore enquired , and therefore offered . HAD they been called Philosophers it might have been conjectured , they came from Greece , but the term Magi , speaks them Persians , being given by that nation to persons studious of knowledg , only if the distance of Susa from Jerusalem be computed , which is 920 miles , it would be imagin'd they could not come so soon after our Lords birth , as our observance will allow , which is but 13 days : not to speak of the swiftnesse of Dromodaries , upon which in those countries men travel'd , the star might appear sometime before the birth , and in their travel , their stay in Jerusalem , something more then a year might passe ; for certain it is , that Herod , according to his information of the stars appearance , slew the Children of Bethlehem , from two years old and under and this interpretation seemeth more agreeable to the text ; though it may be the star appeared not , untill the birth , and hast , care , zeal , with true piety , m●ght cause the journey to be expede in the alloted time , though in the appearance of the star , Herod might be mocked ( there being greater slips not censured in Scripture , of more experienc'd Persons in Divinity , ) the men wisely forseeing hazard to themselves , and danger to the bab . TOVCHING their number , they being called Wise-Men there can be no lesse supposed then two , and in regard there are three sorts of gifts , some will have them so many men , & tell you a tale of 3. Kings of Evilah , where there is much gold , of Magonia where there is much frankincense , and are so wise , that Appellius , Amarius and Damascus must be their Hebrew names , Galgalath , Megalath , and Sarachin their Greek-names ; Caspar , Balthasar , Melchior , their Roman names : more then twelve I have not found them to be thought ; it is likely there was a train , a retinue of the most curious , pregnant , devout , learned in the Society , with the worshippers , for they put all Ierusalem in an uproar , and Herod himself was troubled when the intelligence of the Shepherds but six miles off for ought we read was not so much as headed by either . THE heavens to David declaired the the glory of God , and to the Magi the birth of his Son , the Jewish shepherds had an Angel and tokens perswading them to belief , the Gentil Philosophers had only a star , & yet they believe , both seeing that one Christ , which was then born , and design'd a corner-stone for uniting these together ; giving them his right and left hand , from the affection of his heart , both being now alike pretious to him , because as they , he is the Son of Man. The Shepherds were nigh , the Magi a far off , yet both received , he moderating the Jews insolence , because of the synagogue , and illuminating the Gentiles ignorance , because of his light , joining them , as one building , himself as the corner-stone , both beautifying and strengthning the structure . AND into this Church as into the house , with the Magi , let us enter , he being our Lord ; and saluting him , let us worship , they opening the door for all nations , as Ambassadors of peace , offering to his greatnesse ; the mercy of God in Christ giving ample assurance of reconciliation , to all offenders , though Magicians , Wizzarts , consulters of witches , as to Manesseh , when so wise as to lay aside the works of darknesse , and behold his wonders in the firmament of his works , and heaven of his word , wherein they shall perceive that Christ is born , that is , the promised Messiah , in whom all the Kingdoms of the earth is , and was to be blessed ; therefore in no Nation is there ground to despair . AND though some degenerat from these their religious Gentile Ancestors , either by loyttering at home in their carnal security , purposing neither to take pains for , nor travel after salvation , or play at the door in their superstitious formal idolatry ; or Debauching within , by their scandals , and impure deportment ; yet having wise Preachers , experienc'd in the study of heavenly Scriptures which as the star over the house , shew where Christ is to be found ; let us unite in devotion , and being faithful , with the Saints , part with whatever lust is dear and sweet , knowing it is our wisdom so to do ▪ being Christ and his Gospel are above the price of all lusts , though supposed Rubies . LET Herod be troubled , and great men moved against submission to the scepter of Christ , ( for touch the Mountains they will smoak ) and Jerusalems inhabitants be in an uproar , each one about his particular concern suggesting trouble and war ▪ by changeing of Kings and Governours , upon which ( in all probability ) their fear was grounded ; for none went with the Magi from Ierusalem , either fearing to appear , despairing of successe , or for such like cause ; yet this is but the course of wordly wisdom , which being Earthly , sensual , is to be avoided by the Man of God whom neither Herodians , of ambition , nor Ierusalemits of pannick fear so far shal obscure wisdom , or occasion defiling of conscience , as to make him afraid of , or tremble to hear of Christs approach ; but rather calleth , why tarrieth the wheels of his Chariot , having a desire to be with Christ , obeys that sound , of heaven the charge of Ierusalem his Mother , the Church , going forth to meet this King , Cant. 3 11. now crowned in his cradle , and having heard of this in Ephrata , seeks and finds him in the wood of the Cratch , and ark of the Church , rejoyceing as they that find rich treasure ; and good reason , for he is found in Bethlehem ( i. e. ) the house of bread , and under that notion , implys all happinesse to his visitants ; to his Receivers , the tittle of life adding Eternity to his crums , which when enjoyed , the snars of death are avoided . AS these Magi left Ierusalem a crafty Herod , the skilfull Scribs , who durst not deny what the Scripture recorded ; yet shuned to believe what the Wise revealed , bringing damnation upon their souls , the more speedily , for their base ingratitude , the more desparingly for their great knowledge ▪ the more inexcusably for dissembling with Herod ; so let us relinquish and turn our backs upon those Sirens , stopping our ears against the songs , and counsels , devices , secrets , that by the wicked witty , the demure in hypocrisy , the knowing in disobedience , are laid any way , to debar us from the regular path of Gods revealed will ; in persuance of enjoying that blessed sight , which is in the star light of a promise , offered to us , how difficult soever it may seem , to flesh and bloud , leaving the politick and carnal to their Interrogatories , their Questions , their fears their scruples , what may be ? what shall be ? rather then what is to be done ? things ; which is to be feared in our days , have made our Lord to go further from us then he was once , dare I name that place to be , in Egypt ? HERODS Hypocrisie made him promise adoration , his timidity made him search and ask , not where the King of the Iews , but where Christ should be born ? the Question to the Iews is made in privat , by the Gentiles it 's made in publick , the reply represents and infers the Jews to have answered , where our Saviour , not where their's was to be born , because they believed not in him , nor rejoyced at his birth ▪ nor travel'd to his lodging ; and at this day for unbelief they are a scatter'd people through the earth , still beholding that faith published , and gloried in , unto which they are enemies , which no doubt adds to their torture shame , despondency and grief ▪ having neither Temple ▪ Priest , nor sacrifice of their own , as other Nations , yea hardly retaining their name , but by a few absurd and ridiculous ceremonies , for which being derided by all Nations , and accounted murtherers , Iesus being deemed innocent , increaseth their astonishment , and is reckoned by Travellers , the formal cause of that pregnancy or rather subtility of wit , which proverbialy , is applied unto them , their Religion putting them under a general odium , they are driven , to help them-selves by base shifts , whereby bandyting themselves against the rest of mankind , they are better studyed in malice and mischief , then other men , for which each Visier , and Basha of state in Turky , keeps a Iew of his privy Council , by whose malice , wit , experience , intelligence , it 's thought most of that mischief is contrived , which is executed upon Christendome ; yet at the same time , that Iew is so hated , that would I might die a Iew , if this be so , is one great curse in Turky , and he dare not , yea cannot become Turk , unlesse first Christ be acknowledged , a true Prophet , which still must edge his envy , and more ferment his spite . IT is said one of these Magi was a Black Moor , and master-painter , limns accordingly ; but I shall not swear to the truth hereof , yet there can be no danger to maintain to such who credite the report , that in our addresses unto Christ , the outward appearance , the difference of , or about things external , the clearness of the souls knowledge , or doubtings in the bosome , blacknesse of the soul , contracted by fear and horrour , or dwelling in the torrid zone of persecution , affliction , or desertion , as it ought not to deter from the embracements of our Lord , in the house of the Church , so neither in others , should it represent any cause , of interrupting their well intended progresse , in those religious duties , of prostration , or adoration , since the Saviour of the world is an Advoca● with the Father , speaking peace , and shal accept of their attendance before the throne , in good and comfortable words ; as be of good chear , thy sins are forgiven , whereby they shal not only be cloathed in white , but like David have a goodly and ruddy countenance , that is , be well favoured , in the serenity of a good conscience , marching forward toward their own , because desired , country , with as large strids of zeal affection and discourse ; as amply how , and which way their service was accepted , prayers heard , doubts cleared , as any of them whose complexion , ( i. e. ) whose soul , at fi●st setting out , was of a more amiable colour , or allureing temper . ARE there not persons , who with the Scribs can readily inform where Christ should be born , and that he is to be believed upon in faith working by Love ; can talk of the Kingdom of God ; tasting the powers of the world to come ? by many fathoms go deeper , in the speculative parts of Divinity , speaking as if they had seen the Trinity , talked with God , first take wing ; and then flee , out of the sight of ordinary capacities , pronounceing words in talents of election , the Sons mission , Antichrists destruction ▪ yet in the mean time as great strangers from true worshippers , as the black Ethiopian ( yea perhaps more ) whose Divinity may be is no higher then the star light of dim nature , dictating unto them an , unknown God , whom yet knowingly they might worship ; And should we meet with these men , we might with the Magi get a true answer and sound direction , burthensome enough also , yet with the Magi again , must serve him with solitary devotion , those Pharisees refusing , to touch the enjoyned load with one of their fingers , that is , in the least , to walk according to those impositions they in a pretended strictnesse recommend to others . IN all Zedekia's Court , there was none pleaded for , nor pittied Jeremiah ; in the Dungeon , but the black Emedm●lek only , the star was unseen to the Magi , while in Ierusalem , yet none of Ierusalem goes to worship , but they of Persia only , whose gifts when baby Iesus received , he might have said , what afterwards he did , in riper years , Verily , I have not found so great Faith , no not in Israel ; the forementioned pretenders to Sanctity like the Scribs resting upon notional acquaintance with things divine , pursue their own particular ; and in the end conclude their peace , not once going forth to negotiat for , or seek after , the pearl of price , contained in Christ , and in his merits ; and it 's to be feared , that young Indian Christian , in the story , ( I call him young , because but two years old in Christianity ) who being asked what sin was ? answered , It is a continual sicknesse in my heart , shal condemn thousands , that wonderfully can expatiat upon , it 's being a transgression of the Law. FIND we not ignorance , attended with fervid desires , of knowledge , in the Magi ? where is he say they who is born King of the Iews ? which is yet infinitely preferable to the knowledge of the Iews , attended with supine sloath , being but a key they put in the hand of others , for opening a door of Salvation ; yet not offering to turn the same for their own entrance into blesse , discovering as the Angel to Hagar the fountain of life to others , yet dying of a desperat drought themselves ; happy these pilgrims , though not knowing , yet asking where their Lord lay ? happy the ignorance of those infants that dyed for him ; yet inquir'd not after him , but cursed be that knowledge , that can , as a statue , demonstrate the way to the citty of refuge ; yet stand still , or as the Gnomen on a dyal shew how the Sun moves , yet still remain fixed to the plate ; in Ierusalem the Prophets speak are heard , and understood , but not obeyed , in Susa the star is seen , and followed , knowing more by , and fearing more for , that , then they by the other , fulfilling that of the Prophet , For that which had not been told them , shall they see , and that which they had not heard , shal they consider , Isa. 52.15 . INDEED they had considered so well , that they question not of Christs being born , though they found him not in Ierusalem , the likliest place , in the whole world for to find the King of the Jews , the Citty of the great King , and justly now expected to have been the joy of the whole Earth , their old Kings being dead , strangers ruleing , and a King of their own country born , and in it , among them , unto them , and not to be found in Ierusalem ? is strange ! and yet it 's not strange , to see Adams Sons , when leaning to their own understanding in finding out , or searching after , the marrow , contained in the cavity of things mysterious , to be as it were befool'd , the plain Shepherds in Bethlehem , instructed from above , had broke this bone where is he ? and saved much cost , care , and it may be lives , for that Ierusalem had been a citty of bloud , that it's temple was prophan'd , that the Law was corrupted , and in a word , that true Piety was banished it's gates , that Bethlehem Ephrata , where David was anointed the second time , South of Ierusalem was to be the place of the nativity was not clear , or it may be , not known ; but that he was born they knew , and that he was not heeded they wondred , where is he ? Condemning the Iews , that being subjects to others ( for it was in the days of Herod the King ) should know nothing of their own King , whom they , though strangers came to worship , let Herod be troubled , or the Synedron either whom likely they went first unto , they say we are come from the east to worship your King , and as unwearyed we are still upon search , you that are wise , and understand these things , where is he ? and knowing where delays not , the meannesse of the house , the poornesse of the furniture ; yea the meannesse of the dresse , staggering them not into unbelief , and really , it 's faith in the truths of God , that holds out longest , and only unbelief makes men blind , neither now nor then is the union of the Gentiles to the Tribs yeelded unto , ( which might be one motive for the Scribs not to travel with the Magi ) or that Iesus is the Christ , though Moses be read every Sabbath in their synagogue , in which they read Moses to Mary an Ethiopian woman , that Iaphet must dwell in the tents of Sem , though in Abraham all the nations of the Earth were to be blessed , Melchisedeck to be priest of the most high God , though Rahab the Harlot was saved , and converted at Iericho , though Iethro was Father in Law to Moses , though Moses spake of a Prophet , and speaks of the Scep●ers departing from Iudah , which it was , when these men came from the east for Herod was King , and that Christ was that Melchisedeck read of in the Synagogue , offering in Bethlehem , the house of bread ; the bread of life , and not of that in Iudah , but of that in Ephrata , ( i. e. ) fruitfulnesse , having store of all fruits , and what if I say of the Vine , to offer them as Melchisedeck ; if they will encounter the Kings of their lusts ; the reigning of sin within them ; but all these will not do , they , yet remaining under the darknesse of infidelity , which is the shadow of death , especially when attended with tenebrous and dark calamities , which every where befalls them , yet not beholding this star , this Gospel , which is his star , newly created , differing in cleannesse , nearnesse , and in motion from all lights , the ordinances , which God ever gave his Church . AS Moses with them , so Christ , is dayly taught in our streets , and whereas we ought thereby to grow warm in our desires , after the sense , and vertue , of the doctrine , in receiving the Holy Ghost , it 's suspected , were the question put , the known answer would be returned , we have not so much as heard if there be any Holy Ghost , that is , heeded , or felt , what those gifts are , whereof the Holy Ghost is inspirer , which verily is the ground of all our sinful debaurds ▪ ( viz ) our unbelief , leaving off heavenly matters , if not acquir'd by a wish , a look , hearing may be half a Sermon for a whole one , is thought infallibly to do it ; yea some tarrying at home dreaming as Pilats wife , waking , give good directions , thinking all as true Revelations , what their fancy , malice or prejudice , can suggest , as was that of the Wise Men to return to their own Country , concludes their salvation to be sealed , not considering that their wisdom , made them travel onward , embraceing difficulties chearfully , and that they saw not the star , untill they left Ierusalem , and that they had no vision in their sleep , untill they had sought out Christ , diligently , when they were awake : so that in earnest , that text , which most of all , grounds the Iew in his incredulity , and what they , stick most unto , in their malice against the Gospel , ( viz. ) neither did his brethren believe on him ; may be by them , Atheistically urged but neither do his followers believe on him ; and to our shame may be a dead stroak , to the point , for which they presse the former . WE read that Simeon had revealed unto him by the Holy Ghost , that he shold not dy , untill he saw the Lords Christ , the occasion of which revelation , we find to be this , ( vi . ) He doubting of the truth of that Prophesy , A Virgin shall bring forth a Son , an angel stood by , assureing his not tasting of Death , untill he saw the accomplishment of that truth , whereof he scrupled ; not to comment upon the story , it is sure , that inadvertence , idleness , and sloath , in things spiritual , are not attended with the knowledge of sacred Mysteries , Daniel saw the vision , & searching for the meaning ; Gabriel was sent to cause him understand , when the Angel appeared to the Shepherds , they were keeping their flocks , and the star appeared to the Wise Men , at first employing their gifts for advance in learning , God deals oft with men in their own way ▪ God gave Hezekia a sign from the Sun it is given out , he was a great student of the Mathematicks , the second time the star was seen they were upon their journey , in Ierusalem they saw it not , there is time , and place wherein Christ is enquir'd , after , and not found , to seek consolation , in things terrene , is to seek the living among the dead , or as Ioseph , and Mary , among their kinsmen and acquaintance ; some seek him as Herod , to destroy him , to many we may say , ye ask and receive not , because ye ask amisse , to bestow it on your lusts , there is , place and time wherein Christ is to be sought and found ; Mary sought him , and found him , in the Temple , yet she was at pains three days ; the woman found him in the garden , yet they sought him with tears , Zacheus sought to see and found him on the Sycamour , yet he sought him with care , and our Wise Men sought for him with care , hazzard , zeal , love , and cost , and found him . FIRST let 's know our selves to be Magi , Wise Men , own and know our selves to be but MEN , that is , flesh , such as have separated from God , worshipping stocks , and stones , and given over to direful lusts ; next , let 's come from the east , with Abraham , Isai. 41 , preferring Christ to country , kinred , despising gems , riches , and costly Jewels , chiefly to be found in the east , which as soft beds ●ull the Soul asleep , makeing flesh contemn the invitations Christ maketh for entrance and do this betimes , at the sun rising of our days ; Mary Magdalen came about the sun rising , saw the sepulchre , not her Lord ; and being there were several of these Wise Men , let us learn the benefits of religious Associats , for where two or three are gathered together to seek , he will be found ; but our meeting must be in peace for they came , and they came together , and they came together to Ierusalem , the vision of peace , for only when we are in peace , he will come and speak peace , saying , be not afraid I am Iesus whom ye seek . OBSERVE there is not a state , or condition , wherein man can fall , but Christ hath been discovered and in it found , as in a married estate , under which he was born , though not by it , in a Virgin estate , in which he was born , in a studious estate , for he was found among the Doctors , in an Artificer or handy-craft estate , so he was oft found with Ioseph at an honourable treat , so he was by Mary Magdalen , in a croud , or pent up , in a throng so by Zacheus in a Garden , so by the woman , in poverty , so by the Shepherds , in any place in Iudea , in Egypt , among the Samaritans , and lastly in the house , the poor house , the despised house , as by the Magi , yet still as condemning idlenesse , and exciting to diligence , he was found of them that sought after him . WE have seen his star in the east ( say the Magi ) but whether they in the east saw it over Ierusalem , or over themselves in the east , or if it was an Angel as a star , or a star and a Child in it , is not worthy of search , or refutation , for it 's , we have seen , and are come , exemplifying promptnesse , that with Lot we should not linger , when by some secret inspiration , we are warned of removeal , as Lot did , when advised to leave Sodom , but as Simeon , when the spirit excits to enter the temple , remembring also Lots wife , seasoning our selves by her salt , that corruption being exsic●at in our mortal bodys , we may go forward , in our spiritual progresse , at the removing of the Ark , or moving of the cloud , it 's motion being not for satisfying of our sight , but for putting forward our feet ; not to stand by , but to follow after ( i. e. ) these Wise Men untill we see our Lord , and who shall by the noise of the worlds confusion . Jerusalems trouble , or by the beauty of g●udy pictures , of appearing benefits , slight the powerfull documents of the Gospel , despise the beautiful face of an amiable Iesus , will be condemned by these Philosophers , who in duty set their face as though they would go to Ierusalem , not fearing the wrath of the King , though enquiring after another then he , or Augustus either , though over the Iews they had made themselves Kings , whereas he whom they seek was a King born , and exceeding Sapores of Persia who yet was crowned in the belly , the crown being set upon his Mothers womb , for suppressing faction , but this , was a King , and so conceived , and therefore named , before he was conceived in the womb , had a star , to indicat his regality , which they call his star as being deputed for that office , others , being made for times , and seasons , yet this , for this time , to shine , to move , to stand , according as our progresse toward him advanceth , or is impeded , and when that is done , to withdraw it's shining ; NO ways giving countenance to these two-peny , I mean Mercenary Astrologers , who pretend from the stars , to judge the futurity of events , depending not so much upon natural causes , as reasons , and deliberat consultation , seconded by providence , assisting , or mar●ing the design , it were no puzzeling question , to demand if the Magi by this star ordained to signifie our Lords Nativity Solely , knew or foresaw our Lords crosses , temptations , poverty slights , melancholy , so to speak , since we read of his weeping , ( not of his laughing ) torture , death , burial , &c. The probability of the contrary being so evident , or apparent : This is not spoken to disgrace that noble Art , whether Astronomy , or Astrology , being perswaded that the stars are both for seasons , and signs , and works on this inferior world by natural qualities , and operations , as our herbs do growing in our garden , known to the learned Phisician , in their vertue , upon man ; yet as this pours no honour on the head of cheating Mountebanks , or Empericks , so nor the other , upon them whose covetousnesse , ambition , arrogance , or other selfish interest , hath made them pry into acts of Kings , Counsels , Armies , and as they desired , have made the heavens speak , to the discredit of the Ingenious Artist , and could they blush to their own confusion , we are sure , to their scorn and reproach we have seen this star-gazer so oft , to erect Schemes , for such different purposes , with different tones , unskilful prophesies , that laying him aside , let us worship GOD in love , reverence and fear , as the Magi. THIS King , we have not the star of his birth ; that evanishing the sun of righteousnesse himself , shining with meridian luster , in ordinances , and means , yet no industry in the work of God , among us , but contemning Religion , revileing piety , scandalously by cleaving to the earth , refusing to eye the heavens , though the signs of the Son of Man , be come , wars , and rumors of wars , scarce faith on the Earth , and the love of many waxing cold . These men of the east shall rise up against us , and condemn us , who it may be repented , at the preaching of this single Star , and arising from their bed , awakeing as men out of sleep , came and worshipped . WHAT more ? all here is Mysterious Christ being born in Bethlehem , which is supposed to be the center , or midle part of the earth , that the vertue of the Son of Man might be more regularly diffused to the Circumference of the utmost bounds of the glob , and he again to be their object , as equally near as equally dear , uniting in him , who is called the desire of all nations , the impulse or star leading to the house , is that lively ▪ and heavenly gift of Faith , by which the serious , and industrious , shal be led for embraceing of saveing truths , the Air , heavens , or firmament , in which that star was , and the star it ●elf again , speaking as it were with a tongue Christ to be born , is the Church , and the Prophets , Apostles Ministers thereof created , that is , qualified , for that end ( viz. ) edifying of the Church , untill she come , to the stature of Iesus Christ. The Ethnick Magi honouring Christ more then , and far above , the Iew , tipifys the amplitude of the Gentiles conversion , and prognosticks , it shall be more then that of the Iew , Herods slaughtering of the infants to the number of an hundreth fourty four thousand , ( not to be thought incredible in so populous a place as Iudea ) though others shrink this full mouth'd number , into fourteen thousand , where of his own son was one , man●festly shews the Devils rage , his emissaries fury ▪ against the Church of God , and of his Christ in all ages , yet as Christ was preserved in Idolatrous Egypt ( in which by the by , it 's said the Idols fell at his entry ) so shall his Gospel out live all heathen vanities , Christianity , at last , enjoyning all Idolatry , as holy Alexander in the Tripartit did the Pagan Philosopher at Constantinople , who preparing to dispute , was charged thus in the name of the Lord Iesus , I command thee to be silent , and the Philosopher immediatly was mute , so great shall be the force of truth , of Christian verity . THE Magi were Wise Men , Kings say some , Ambassadors from Kings , say others , how ever good-men , and who perceives not , that not Manners with Wickams motto , but Religion makes the man , the prophane haveing , but an external sign of Man hood , a Fool , a Mad-man , as beside himself , for though Reason make a man with the Philosopher , Honour with the Herauld , yet Religion is all in all with God and good men , hence these are called Wise Men. WHEN the Magi entred the house , they found saith the Holy Ghost the Child & his Mother ; it cannot be granted to them , who thinks , there was a good providence here , that Ioseph was absent , least he should have been taken for the Childs Father ; since that same Spirit , that revealed so great a matter , and inspiring them in so high a way , as to adore him , did in likly-hood forestale any such surmise , yea possibly every punctilio of the conception , might not be reveal'd to them and so her Virginity not thought upon , for the scruple about the Father , might have come in their heads whether Ioseph was present or no ; the Mother may be only named here , as in other places afterward , she being indeed real mother to Christ ; Ioseph not named , not from his absence , but as haveing no relation to that Child before whom they fell , and worshipped , first next opening their Treasures , presented unto him Gold , Frankincense and Myrhe . THAT which is here called worship , is in our civil adoration called homage ; which in Scripture language is Kissing of the Son , and unto Kings , is a symbole of subjection , acknowledged here above customary salutations , exceeding all court-ceremony , being a paying of homage to Divinity and respects both soul and body , adoring the Word , in flesh , wisdom in infancy , the truth of the Deity , truly in humanity , the blessed Lord hideing these things from the wise and prudent , who at the birth of a King , had looked for pompuous trains , splendid attendance , stately lodgings , ravishing musick , but these men had not so learned Christ , falling down , giveing ( as is the custom yet in Eastern countries ) head and knee , hand , eye , and love , zeal , and true adoration , preferring him to themselves , their learning , their possessions , presenting with some of the fruits of their land , as Gold , and Frankincense and Myrhe . THE two last being plentifully offered to God under the law , which being now finished , the reserve , and store , is returned to Christ , there being no more offering for sin upon the altar ; but the Gold , typifies their trampling upon secular , or worlely wealth , in comparison of those riches they had acquir'd by his advent , which proceeded not from inspection into glasses , books , or maps ; but from heavens inspiration , that giving the sign , gave also the thing signified , the Myrhe which preserves the dead from putrifaction ; offered to him , is in the Mystery acknowledging both ours , and their hoped for Resurrection , to proceed from him alone ; Gold the price of our Redemption , to be told down by his satisfaction , and righteousnesse , the incense ( a perfume used in sacrifice with both Jews and Heathens ) given to him ; shadoweth abolishment of all legal offerings ▪ and diabolical services , that he ( viz. ) Christ may be all in all . A King they asked for , a King they found , and like unto a King they offered , Herod said seek ( not the King but ) the Child and I will worship him , in scorn at them , in scorn of him , yet willing to secure himself a Christ ▪ being to be born , Go seek and I will worship but just as Iehu would worship Baal , these sought the young Child , the King of the Iews , found the young King at which God , made them old in knowledge , they giving gold to him , as a King , Incense , they knowing him to be a Priest , Myrhe they saw him to be a Prophet , Gold they gave him because he was great , incense , because he was God , and Myrhe for they knew him to be a man. To have brought gold only , his mothers poverty considered , had caused men to suspect her supply ; had only been regarded , or at most his education , but Myrhe and Incense , intuats that his paternal eradiation is concerned , yet all the three a help to their indigency in going down to Egypt , for in all the highest matters of heavens acquisition , the necessities of men , may be turned upon , and behold , and then it 's our duty to relieve them . AMONG the Persians it was thought dishonourable to salute , and therefore there was a Law , against , accosting , the King without a present , whereby to procure his friendship , or his Grace , wherefor one Sinetes , in travel meeting Artazarxes , and having nothing , ran to the river Cyrus filling both his hands with water as being at that time the readiest present , which the King caused to be received from him in a golden cup then , and sent afterwards to him greater presents , as a persian Vest , a golden cup , wherewith to bring water always from the river so acceptable are presents , that they even reconcile an Esaw to a Iacob and maketh the Queen of the south more acceptable to Solomon , which these men knew , and from their own country custome offered , yet led by a higher law , having either heard of or read , or inspired with that law of God , commanding none to appear before him empty handed , Exod. 23. prompting the Magi to obey , and in them gives order , against uncharitable devotion . THREE gifts are mentioned , if it be questioned , whether all gave three , or each one , one to allow in this the wise mens number to be three it 's sure they either had particular treasures , or then several treasures for all in one , which were first closed , then opened , Faith closed up in the heart , without confession of the mouth , being of no avail ; but that each one g●ve for himself , may be drawn ( with some ) from the gifts given , they shadowing in him , the union of God , and Man , which each one particularly believed , as also the three persons of the Trinity , and if delivered by one to the Baby Iesus , makes the heart reflect upon their unity among themselves , Christs three fold office of King Priest and Prophet , being also believed by each , hath som influence for this belief , they worshiping whole Christ all of Christ , first in body they fell down next in mind they worshipped , thirdly , in goods , they presented unto him . GOLD the best of mettals , and most respected , and which looseth nothing in the fire , earthy its true it is , but if well managed , can be beat out , unto a heavenly length , and to be parted withall , when Christs poor members are in want : yet remember , it 's a proper gift for a King , therefore offered here with worshiping , for untill we depart from evill , by fearing the Lord , our alms , and charity cannot be accepted frankincense used in sacrifice to God , and so necessary for perfumeing , that the prayers of the Saints in the Revelation Chap. 8. are said to be sweetned thereby , and Cornelius prayers , and Alms came up together , for a memorial before God , Myrhe , a bettrr yet conserving gumme , used in enbalming of the dead , and prayer , when attended with mortification of flesh , is then most savory , and sweet , it 's as it were the tears of a tree , woozed out , and how prevalent Piters bitter tears were woozing from the bitternesse of his heart , is known yet each Wise Man had all these three , or the most part of the Ancients are out of the way ; and in the assurance of our Saviours Divinity , Humanity his Priest-hood , Prophetick , and Regal office , each believer for himself , must offer up , to him , and for him , praise , prayer , and Alms ; the oyntment of Myrhe in holy and brotherly communion , that being given in charity to the dead the incense of a sweet and innocent report , which we ow to our liveing brother , the gold of a bright , pure , and shineing conscience , which we ow to our great Creator King of all the earth . FINALY by gold , understand thy self exorted to rejoice in , and love God , for the good things he hath performed towards thee , by incense , religious thankfulnesse , for the good he hath prepared for thee , by Myrhe unfeigned sorrow , for what evill hath been done by thee , the sincerity whereof is best discovered , if thou separat thy self from sinners , and thy life from bloudy men , in not returning to thy old companions or sinful counsellours , as the Magi did not to Herod , nor liveing in thy old path of vitious courses , as they returned another way ( I shall not say , lodging in caves , and dens , for fear of Herod ) into their own Country , the birth of him whom they visited in it●s purity , innocency , harmlesse simplicicy , perswading to temperance , and the Magi as the first fruits of the Gentiles by their gifts , in coming and going , inforceing retirednesse from carnal ease ; sinful sloath , cruel intentions reverent actions , Religious obedience , which once acquir'd by pains in study , prayer , and meditation , with practise , though but with star light , yet untill we see him who is invisible , we shall have Angels ( not to say dreams as the Magi had ) to direct us from hurting others , or our selves , growing in familiarity with God as they also did being afterward baptized by S. Thomas , one who could as sensibly assure them , of our Lords Passion and Resurrection as they him , of his Nativity , and being born , of all which being well perswaded , they proved instrumental in saveing the Souls of many , in their own country as the Eunuch after them is also said to do ) preaching the truth of that Iesus , whom they sought , and savingly found , according to that promise , he made to his , They that seek me early shall find me . CONCERNING the death of these Wise Men we have not any probability in record , but the reported death , the cost , care , diligence used by Queen Helene , in getting , yea gathering of their bodies , bringing them unto Constantinople , for honourable sepulture , there translation afterward to Millain , their removeal the third time , to Colen , whence Vulgarly they are called the three Kings of Colen , being there worshiped , with great reverence and pilgramages , made unto them , by the ignorant , and superstitious hath no Mystery , save that of Iniquity , and of lying Vanity , therefore not of our province ; being also perswaded , were the bones , or dust , of these Magi there , and could speak , they would be so good , so Wise as to say to their simple worshipers , Dearly beloved flee from the Idolatry , 1 Cor. 10.14 . IN the Kingdom of France of old , an order of Knighthood was institute , called , of the Star , which in the days of Charles the seventh , became contemptible , the Honour becomeing dishonourable , being given to pages , yeoman of the guard , and other attendants ; so that the Knights laid asside the badge , and cognisance of the Star , whereupon the order evanished ; the Magi in a holy , and respectfull sence , might be termed of the Star ; but Religion in Gospel preaching having descended unto the poor , many great in their own esteem ( as the Iews repineing at the Gentile ) shifts off devotion to their Chaplain , and servants menial ; and in a distinguishable sense , is it not sadly visible , that the poor have the Gospel preached unto them ? great men ▪ landed men Wise men , or men ( for any thing ) of renown , gilding their sword , garnishing their board , embroidering their apparel , as if birth-right , nobility and gallantry , did ipso facto , and of it self , qualify for glory ; piety , and religion , in the mean while , exposed to nakednesse , and contempt , bleeding , and trod-underfoot , as injurious unto ( because debasing ) greatnesse , and suiting rather the Tenents , then the Land-Lords habitation , whose revenue provyding , against course fair , hard beds , shifts off prayer , reading , holy living , as inept guests , or complemented with a dinner , and then farewell . VPON this score , not many wise , after the flesh , not many mighty not many noble , are called , 1 Cor. 1.26 . yet because their are not many , it would seem , their are some mighty and some noble called , wherefore freeing your souls from this abuse , embrace holinesse as an honourable inmate as the Crown embellishing al your vertues , the preservative of al your excellencies , the engine , mean , or instrument , to augment your fortunes , enlarge dominions , dignifie your issue , protect your dwellings , guard your persons , secure your consciences , and acquire glo●y , for Godlinesse hath the promise , and the sinner will dy accursed . THE Natural Sons of the Kings of Spa●n , by law are never to enter the gates of Madrid , Don Iohn , ( as we read ) was never nearer it , then a league , the court leaving the pallace , that that mighty Austian , might be capable to give a visit to his Catholick Majesty ; as if their were so black a stain , or so thick a fibre , somewhere in that great body , that royal blood could not so encircle the person , as to nobiliat , and on all quarters , in all parts , properly make him , his Highnesse , his Serene Highnesse ; just so it is with wickednesse , and unbelief , no gold can beautify it , no silver adorne it , nor throne , honour it nor greatness make it , or the breast in which it lodgeth , to be capable to see the face of God , or admit it to his holy Habitation . INDEED God condescends so far , as to descend to sinners and by them may be visited , and spoak withal , in the acts of his worship and temple of his Son , as Christ , was beheld by the Magi , but so , as we find not first , and second ; he as Death ▪ makeing no difference between Rich , and poor , High and low , and if any , it is to the poorest , ( that is ) in Spirit , all before , and in comparison of him , being but dust , and ashes , and he who is loosest upon the earth ( that is puft up ) is because such , soonest , and easiest blown away ; all epithets declairing greatnesse , being unsuccesfull ▪ fading , and evanishing , as smoak , from the tunnels of their own well furnish'd kitchins : known it seems to Ioan Queen of Spain who gave on a glob a moulting peacock with Vanitas encircled , as if all earthly glory , without the coronet of Sanctity , and piety , were but like the splendor of that fowl and beauty of his train , which a rainy day , will cause to disappear , and a warm spring ( a smal calamity ) shall make the prey of any baser born , scattering them in the path , of this world's contingencies , to adorn the cap's , of it may be their own Skip-Jacks , followers , and footmen . MYSTERIUM PIETATIS OR THE MYSTERIE OF OUR LORDS CROSSE Unfolded , and applied . Passion-Friday , April 1. High Church , 1670. GOOD-Friday , April 1. High Church , 1670. PSAL. CX . VII . He shall drink of the Brook in the way , therefore shall he lift up his head . WE read of a Holy Man ▪ whose library being ill stored , furnished himself richly , with store of Literature , by serious revolving , upon the matter contained in three books ; whose leaves were of different colours ; one whit , wherein he was directed , to walk , talk , and do , conform to that favour , patience , long suffering , God had exercis'd towards him ; another was black , representing , the formidable number , and sad consequence , of his infinit , and multiplied transgressions ; the third was , red which to his affections passionatly discovered , the great secret , of the wisdom of the Love of God , towards , and for his Soul , in contriving the death of his Son , whose blood as the Red Sea destroying the Egyptians of his lust , made him both rejoice , and weep . IN which meditation , holy men of old as they were moved by the holy Ghost , ( nothing being more us●ful , necessary , comfortable , mysterious , then the knowledge of Christ and him Crucified ) were much conversant , and among them David is eminent in many places , particularly in this Psalm , pointing both at Calvery , and Olivet for he shall Drink , and then he shall lift up the head , which expresseth a trium●h , a Trophe after a victory , and fight he must , for he shal strick through Kings , and fill the places with dead bodies , ver 5.6 . which cannot be done without some losse of blood unto himself , which eventually , shall procure honour , and that for ever , the Lord saying to my Lord that is to David , yet in the Mystery unto Davids Lord , Christ , sit thou on my right hand untill I make thine enemies thy foot-stool , the Father giving him not only the right , but the Act of dominion , judging , governing all things , untill Devils , Belialists , Hereticks , Shismaticks , Antichrists , & every evil work be dashed in pieces , the fathers grandor not being ecclipsed by this donation , he reigning in the Son , and remaining in that account , stil Lord , also by him for ever , his sweating , bleeding , dying , burying , serving but as medicine , to evacuat his holy body of humors , and disposing him to rest ; after which , as a Gyant refreshed with wine , he shall rise out of sleep , and smit his enemies in the hinder parts , makeing them a shame unto themselves , in uncovering their fo●lies , before the whole creation , and in the sight of Angels of men , contumeliously causing them smart , for their heart enormities , when he shall after his drinking lift up his head . AFLICTION is in general compared to water and bearing of the CROSSE to drinking , and the measure providentialy alloted for each creature , may be pertinently expressed by a cup of which it 's decreed by heaven ▪ all must drink , though not all alike , the dregs of the cup of Tribulation , being appointed for the wicked : Psal. 75. Let the Jews therefore this day fret , curse , murmur , in their carnal way , 〈◊〉 a pompuous Messiah , while the more spiritualiz'd , exalt the name of Iesus who as another Paschal lamb , was on this day slain , in the evening of the world , before as another Moses he could deliver us , from hels Pharoh , and sins slavery . Now the waters of Noah are falling , and we are to enter , into the wooden ark of his CROSSE , the bloud of this our Abel , slain by his brethren , calling , and inviting us , to expect , and enjoy , better things from which , though the Tribs run ; Let us run to seek him ; and know where he is laid , to carry him into the more proper sepul●ure of hearts and consciences . HE shall drink is prophetical , and in the Gospel accomplishment it is ▪ that he gave up the Ghost , that he was bruised in Genesis , or that he washed his cloaths in the blood of the grap , with Iacob , is with the Evangelist , his drops of blood . Adams coat , made him of the skin ; of those beasts killed for sacrifice , is in the mystery , robs of righteousnesse made by faith in the merits of his death , for dy he must , since Isaac was offered and upon a tree , for Adam sayes , if enquir'd , he eat of the tree ; Abraham will testifie , that he must bear his own CROSSE , for Isaac bore the wood , Iacob assures , he must dy in the open field , for there , he saw the ladder , and visions of God , he must be nailed , and then lifted up , upon the CROSSE for Moses lifted up the Serpent upon a Pol , he must be sold , at a smal price for Zachary saw him vallued , he must dy among thieves , for he was numbred among transgressours , he was also to ly in Iosephs tomb for he made his grave with the Rich , Isa. 53. He shall , shews futurity ( i. e. ) that it was to be done , and let the mystery of the bloody Sacrifices be vewed , this draught is foretold , yea the rites of the heiser . Numb . 19. respects the sublime work of Christs death , and if Mathew be enquir'd , he saw all this done , nay himself , and Moses , spake of what he should suffer at Ierusalem . YET let none expound this shall , as denoting compulsion , or hinting coaction , as though he did not consent , for though by F●ther let this cup passe from me , he seem to savour himself , and to plead from fear , from infi●mity ; yet not my will but thine be done , is from the spirit , the first instructing what he was to suffer , even terrible things in this red sea , the other what we ought to do , when encountering hazard , even embrace them , saying welcome be the will of God , not repineing , or starting back , from the burthen , so as with the Romans to have us goaded forward , as unwilling of the CROSSE , or pricked to march on , as slaves were , whence that phrase , to kick against the pricks but chearfully , to undergo , what God thinks fit to lay upon us , for though there was a necessity , that Christ should dy , in respect of the intended end , for our redemption , and of the Father , in respect of Iustice , against sin , and as Christ , before as man , he could enter into glory , yet still not my will , but thine be done : is a strong reserve against all objections , proveing , he was not dispirited in himself , but teaching us his Disciples , least raveings & dispair in cups of adversity , should cause a disrelishment of the sweetnesse , kindnesse , and good things of God. THE Father sayes , he shall , the Son sayes , I will : for a mans consent was appended to his sin , so must his Saviours assent , be obtained for it's remission , as it was , not only in the garden , but in the manger , all the parts , and changes of his life , being but as so many little deaths , or draughts , before his large one upon the CROSSE , a potion , which he saw prepared and appointed in all it's ingredients ▪ and yet not withstanding drank of it , giving his back to the smiter , saying to the Traitor what thou doest die quickly , the words not of a desperate , but of a prepared man , even so Father , because it seemed good in thy sight . THE Scripture speaks of his flying from place to place , yet not fear of dying , but care to dy , at his hour , is to be understood an unwillingnesse to work miracles at mans pleasure , that is , at mans lust ; and that precept , arise take the young Child and his Mother , and flee into Egypt , to passe the application thereof unto that law , thou shalt not seeth a Kid in his Mothers milk , Exod. 23.18 if he were not to be killed young , the charge insinuats a pilgrimage , rather then a flight , for out of Egypt was GOD to call his Son , and that his escape from other place was not principled from fear , is deducible from this , that afterward he chused to dy more shamefully , publickly and more tormentingly , then any death formerly his enemies had forecasted ; he resolving to dy , not by necessity , debility or weaknesse , these having no hand in his death , as his loud cry at his yeelding up of the Spirit cleareth ; discovering such a degree of divine vertue , that the Centurion impungs all proffers , enervats all accusations , in this one truth , truly this was the Son of God. WE read of some , who could sleep when they pleased , and wake at the same time , as Henry the 4 of France but Christ can dy when he will ; and untill he will , he will not , passing through the midst of his haters , and escapeing , he having only power to lay down his life , and at his own appointed time laid it down . HENCE it 's not to be inferred , that he was not killed by the Jews , for it is a truth he was , though not as other men , in whom things natural , are not subject to the will , as the conjunction or separation of the soul , with the body , for then is a man said to be killed , or murthered , when that is done or suffered , which in it self , and in nature did , or naturally doth , produce that which is called death ; Now Christ had a will in spite of his enemies , to cede , or not , to yeeld to death , as he pleased ; but because they put upon him such apt means of destruction , and tendencies to dissolution , it pleased him to yeeld unto death , having really suffered so much , as in nature might have procured death , in them who were purely natural ; and mee● men therefore dyed he , before the thieves , becaus● he would , therefore also before the thieves , because he had suffered by watching , fasting ▪ it's possible bleeding , ( since we read not of their removeing the thorny crown ) his scorning also , and reproach , adding to his langour and in Pilat's wonder , Hastning his death ; before their's , so that with Stephen , it is to be attested , that they , viz. the Iews , were of him the just one , the betrayers , and the murtherers . THE pronown He is personally to be understood ▪ He , that is , the Lord , the second person , shall drink , therefore He that is , again himself God , shall lift up his head : He that is the man , shall drink , therefore He , that is , the Father , shall lift up his head , and in this Mystery of Godliness , of the passion , we are not to separate , what the Father , and Spirit , hath joyned together , ( viz. ) God and Man ; confirmed by two witnesses , not called , but compelled , he is the Son of God , said the Centurion ; A just man , said Pilats wife : which under the pain of damnation , is never to be really separat from our creed , both being received , and both to be believed . PILATS wife , his own disciples , were against his drinking , both of them haveing pitty of him , but yet he would drink haveing compassion for them ; and not for them only , but for the whole world ; for which he was sent to lay down his life : and as at Lazarus death , when observed to weep , it was said , behold how he loveth him , see him drinking , all may say behold how he loveth it ; mark how he loveth men , of which the inscription over the CROSSE or tittle ( on which the Romans declaired the crime for which the party dyed ) doth amply discover being in it called Iesus of Nazareth King of the Iews , in Hebrew , Greek , and Latine , shewing the vehemency of his aff●ction ; for as all nations had heard of his works , Pilat resolved , that each nation should know the cause of his death , and these three languages , answering to the three fam'd parts of the wo●ld , ( viz ) the Romans , the most powerful , because martial ; the Greek , the wisest , because most learned : the Iews the holyest , because of the Law , and the Devil prompting to this Iesus of Nazareth for nourishing a grosse errour , that Iesus was of Nazareth , whence the Messiah was not to be , but of Bethlehem , that none in this respect should behold him as that Prophet , which was to come , and though sometimes that expression is used , yet it 's ever unto the Iews , whoso supposed , and expressed him that way ; for all this contrivance of men Gods intendment was , that all , of all nations should on the CROSSE behold their Saviour , and that Iesus was to be their peace-maker by his blood ; and this to be reported , in the three quarters of the world , then all the world , that Jesus of Nazareth King of the Iews was crucified at Ierusalem , according to the Scriptures . THIS riddle to unfold , veiw the sense of each word , Iesus , that is , a Saviour , for sin , a Redeemer of captives , the hopes of the exiled ; the Strength of the labourer , Enlarger of a strai●ned soul , the Cooler of a heated , and Comforter of a galled conscience , behold him , Of Nazareth , this name was given for fulfilling of that Scripture , He shall be called a Nazaren , Mat. 2. by interpretation it signifyeth a branch , one of his names , in the old Testament , and who was to build the temple of the Lord , by joyning as living stones , the elect of all nations , kinred , and tongues ; ●s also crowned , sanctified , and seperat before , for that holy use , shewing the authority and commission , he had to save to unite , from the Father , which was fit , since he was King , a word of old pronounced Conning expressing his wisdom and skill to govern his subject by known , and established Laws , and therefore not a tyrant , deserving not so much as a censure of that people , who were Iews , Gods people , glorious in David , and to be blessed with the whole Earth , in the posterity of Abraham , they remaining faithful as Abraham ; who believed in God , who now had accomplished his promise , in sending that people a Prophet like unto Moses , and caused them to behold Davids Son , by which they are the more culpable in importuning his death from a Gentile . AT last , that cursed Nation for their cursing shall come under the Scepter of this despised King , and worship at his holy foot-stool , mourning for his wounds : for which though himself did not , yet the sun laid aside his robes of day , cloathing himself in mourning night like darknesse , rocks broke and rent assunder , because no Iew did rent his garment , at crucifying their King Mary weep'd , ( not he ) what the Son of my womb , the Son of my desires , while he boasted , and would not come down from the CROSS , but suffered from the Gentile , by means of the Iew , what both could inflict , for the salvation of both , Iew and Gentile , then and at aftertimes , the voice of their Brothers blood crying still , what he did at first , Father forgive them , ( i. e. ) for my sake for I am thy Son , for thy own compassion sake they being my Brethren , for according to the flesh he was the Son of Abraham , the Hebrew , as flowing from the loyns of Heber the Son of elected Sem , he was also the Son of David the King , and so a Iew , who was the grandson of Ruth a gentile a Moabitess , and so in fraternity to both , by Father and Mother to Gentile and Jew was he a Brother . PRY into his holy zeal , which for Gods house did eat him up , and how was he straitned , and with desire desired , to eat his passover , his viaticum , his last-food ( unlesse the Angel even that way strengthned him ) sweating , untill every thing that stood in the way of mans happinesse , was removed ; he not laying down , but drinking of the brook in the way , swallowing up hels kingdom , hasting runing to destroy the works of the Devil , his redoubts and entrenchments , yea all that both his hands in drawing to sin , and halling to punishment could eff●ctuat , weakning the one , destroying the other , that he should no more lead captive at his pleasure , into labour and dolour , which Iesus here , not only beheld , but made entrance into , because of the first he cryed in David , I am poor and needy : and because of the second in Ieremiah he sighed Is it nothing to you all ye that passe by , behold and see if there be any sorrow like ●nto my sorrow which is done unto me . YET as the Ichneumon , an Indian Rat , enemy to the Crocodile , will watch untill he sleep ▪ and leaping into his throat , descends in●o his entrails , and eats out it's way , through and side of that his terrible and great foe , and so destroys him , our Iesus did enter into the jaws and through the bowels of this Devourer , liberateth himself and all believers , allowing perfect freedome in the rest , peace , and continual feast of a good conscience , in joy unspeakable , that they triumph with S. Paul , over Hell , over Death , over the grave , with an , O Death I will be thy Death , O Grave , I will be thy Destruction . A work of great and excellent contrivance of laborious difficulties , if the number , strength fury , policy , of adversaries be respected , and the torrent which flow'd from heaven , more imbittering the cup be considered , the impetuousnesse of all these together towards Christ , in the word brook shewing how plentifull his sufferings were , and what store there is yet behind for others that come after . THERE is a cup of red wine which the ungodly must drink up Iesus drank much , but not all , the Son of God drank deep of , but not the brook dry , yet largly of it , for it was a brook which some will have to be a rivulet flowing more or lesse with water , as the clouds more or lesse shal empty themselves therein , which though not granted , yet it may be pertinently inferred , that his suff●ings , outcryings , were more or lesse , as heaven lesse , or more , ordained them to flow , or swell , he was silent before the Governour not terrified at , but contemning his accusers , suffering innnocence to plead for it self , in strong though mute oratory ; but directed in servour a prayer to heaven , for acquittance , for deliverance , for exemption , from the Death he feared , discovering more dejection then ordinary malefactors , nay then the thieves that dyed with him ; but upon this score , that they had only men , he had Almighty God , and omnipotence revealed from heaven to struggle withall , for neither Pontious Pilat , nor Iew , nor Gentile , to the worlds end , dare , or can , make any professing Iesus , to unde●go that , but which heaven hath before hand determined to be done , and when all have drunk sufficiently , the brook shall be d●yed up . THERE is a cup of new wine the feelings of spiritual comforts , refreshing the soul in the apprehension of the Love of God , whereof many of the Saints drink ; another of sour wine in the grief , anxiety , and soul rentings , feelings of the horrours of accused , and accusing consciences , darkned minds , occasioned , by the noysome vapours of sloath , lust , or uncleannesse , this the penitent must partake of ; lastly there is a cup of worm wood water of suffering hard things , dolefull , calamitous , inward , and outward , perplexities , of which Iesus drank and of which , all after him shal ; because heaven hath so appointed , allowing such , and so much , to each one , as by infallible wisdome is found to be for spiritual health , and good , which when acquir'd , the dregs poured forth upon the ungodly , the Religious then , prosperously enjoying rest , being elevated above the level of indignity , and abuse , yea attempts of Hel. FOR the Lord said , to my Lord , sit thou at my right hand , and then the Lord said to his Church , he shal drink of the brook , for the Lord God had said , thou shalt bruise his heel , and he shall bruise thy head , after which , he shall reign , and his enemies become his foot-stool , wherefore he got this Commandement from the Father ▪ to lay down his life , John 10. From the Father , because he fitted him as Man , to suffer hard things , though spotlesse , exposing also his naked body to the contempt , and malice of the Iews , and his harmless soul , to the darts of his own displeasure , for that sin , which by imputation with God , and reputation with men , he had took upon him , for he was numbred with transgressours , that is , esteemed one of them , this commandement haveing also received from the Father . WHILE Herod , Pilat , Priests , Scribs , Pharisees , were in there stately lodgings , palaces , and parlours , drinking wine in bowls , that is , at ease in Sion , was Iosephs antity● the Son of God drinking bitter water , salt water , not from a Sea but from a river ; not from a river , but a brook , muddy water as it were rainy water , for as in life , he had not thereon to lay his head , so at death not wherewith to satisfie his thirst , but a brook , no Tagus either , where in is golden sand , no fam'd , because rich Ganges , as ●n India , nor Padus●s ●s in Italy , to encrease his treasure ; but as he came to the world poorly , so he leaves it again in poverty , he borrowed an Ass in the way , he lived as he dyed , and both dyed , and lived , as he taught ( viz. ) blessing Religious and innocent poverty , as that naked young man , mysteriously inculcats , Mark. 14. and if the Gardners son , this observe is good that neither idlenesse , nor sloath ▪ nor plenty , nor abundance , was to be expected upon attendance of Christ Iesus ; Cinna of old , was poor to the utmost degree of necessity , and resolved to be accounted the poorest , so would Christ ; yet because he was a King unto whom soft cloathing is allowed , his woven vesture was singularly majestical , indicating greatnesse , and recording his God-head , that being one , and worn above , as more noble then his garment : which some will have to sound forth his Man-hood ; in both which ▪ God hath set him as a King upon his holy hill . THERE are four brooks , celebrated in Scripture , first Iabock , where Iacob saw almighty God face to face , Gen. 32. the word signifies to empty , or scatter , and here Israel scattered the cloud of Esaus fury , by soft words , and emptied his heart of rancour , by goodly presents : the second is Zered , Deut. 2. where the Tribs made a famous passe from Kadesh Barnea the word signifieth a going down , as if men ought to descend , and search the low vallies of their deepest thoughts , before they go up to Canaan ; a third is before which David●oorded ●oorded in his persuit after the Amalekits it signifyeth glad tydings or incarnation , which indeed as relating to the Words being made Flesh , was good and ref●eshing news , to all in heart circumcis'd Isralits the whole being recovered what was took away by the Amalekits , of lust , the two wives of Iew and Gentile ▪ lost in Idolatry , and uncleannesse : regained again , by the edge of the Lords sword , the Lords , so that this , may be the burthen of this days exercise , this is Davids ; that is , Iesus spoile , 1 Sam. 30. The fourth and last is Cedron the word importeth blacknesse , the water whereof , rising from a mountain Southward from Ierusalem ▪ 〈◊〉 through the vally of Iehosop●●●● , a far , and ●ruitful soyl , receiving a blackish tincture , and is lesse or more filled , as the weather proves more or lesse rainy , OVER this brook Christ in David crossed , when that King fled from the face of Absolom his Son , and over it also did Iesus in person foord , when he entred upon the last act of his passion , Iohn 18. unto which pass , this text might have an eye , and as the Disciples eat of the ears of corn , in the way for hunger , I trust , it may be no heresie , to affirm the probability of Christs tasting the water of this b●ook in his way to Gethsemany , for thirst , occasioned from deep resolves of an ensuing violent Death , though we read not of it , as we read not of the literal accomplishment of that Prophesy , in the history of his passion , I gave my back to the smiters , and cheeks to them that plucked off the hair , Isa. 50. BROOK then is to be expounded the flouds of ungodly men , the blacknesse , and darknesse was brought into his very soul , by the gathering , and falling of the many waters , of the desperat multitude , hurrying him , ( as Cedron was to the dead lake of Asphallites or cursed Sea of Sodom which God judged ) to the death of the CROSSE , a cursed death of old ; because on a tree , such who dying thereon , being lifted up from the earth , as unworthy to touch it ; being judged for sin , which flowing from the tree , the tree is cursed above other deaths , and Christ enduring the curse , must undergo the tree , by which also ; now is taken away the curse from the tree , no death since his , being accursed in it self , the sinner being penitent . The Ground near Cedron was also accursed , there standing the Tabernacle of Molech , as if every thing : or any thing , relating to the death of Christ had been appointed for a curse , so ineffable are the Mysteries of his CROSSE , and horrours of his suffering , and yet his drinking thereof : ( that is , the enduring , and undergoing of them ) exceedingly pourtrays the vehemency of his desire for accomplishing mans happinesse , which all his Sermons , miracles , actings , watchings , fastings , evince , saying still , I thirst , but at last conquered , and triumphed over the Devils and men , makeing us this day to blesse the Lord , in the house of the Lord , as did our elder Brethren in the day of Iehosophat , when fighting again●t the Moabits and Ammonits in this same ground , calling it Baracha that is , blessing , 2. Chro. 20. THE curses being removed due to fallen man for sin , maketh no death , to be , though the sinner may d● , accursed , wherefore in death , the tree is , still , and may be used , though in honour to our Saviour the use of the crosse , was abolished , by Constantin the first Christian Emperour , haveing seen before his famous battel with the Infidel Maxentius , in the South , a shining crosse in the air , with this inscription in hoc vince , he conquer'd by which the Church had peace round about , Christ sent his Disciples two and two into every City , where he was to come to prepare eyes , ears , and heart for his own reception that at his comeing , they might receive the Holy Ghost , so eminent was his thirst , so longing his desire , whether in ea●th or heaven , for mans benefit , for mans Salvation . DAVID in many things was a typ of Christ and in this prefigured him also , that as the Hart panted after the water brooks , so panted his soul after God , David in Christ was crucif●ed , and Christ in David , thirsted as the Hart , which beast , bearing naturally an antipathy to Serpents , first sucks them out of their holes , then rents them they again when not prevailing by force ▪ claspeth about his horns , lyeth on his back to bit ▪ he for defence roulleth on his back , and brusing them , ●layeth them , with which he is so heated , that he is not at rest , until he drink ; the applicablenesse of which to Christ is conspicuous , who by the power of his breath commanded the Devils out of the possessed , and by lying on his back a few hours in the grave , overcame their greatest force , before which how mightily he did glocitare , pant , and roare out , that terrible cry : My God , my God , why hast thou forsaken me ? an expostulation , in death , shewing the things he suffered , and contents of what we are to do , speaking this for his peoples instruction , in taking inspection in calamitous times , into the principal cause of their distress●s where faulty with the thief , to say we indeed justly , if otherwise since●ity appear in our tendencies to please him , then to plead with him ; Remember , Lord said Hezekiah , I have walked before thee with a perfect heart : why then should I dy Childlesse ? why should thy promise made to my Father David fail in me ? THOVGH with Iob for a while ▪ we suffer for secret causes , yet with him let us hold fast our Faith ; as Christ , not saying , O God , but My God , my God , why hast thou forsaken me ? words that discover so much of a man ▪ that , but , for , to Day , shalt thou be with me in Paradise , we might demure upon his being God ; and in themselves hard to be understood ; yet this is perceptible , that in strong temptations , the truth of things being hid , we judge of them , and of our own state , worse then they are , the ingemination , shews innocence to be enflamed , because it suffered ; and the affluence of his sorrows so directed , as to Ecclipse in him the wonted consolations in the Fathers fellowship , which though wanting , yet he endured , his own zeal , unexpressibly irritating him , for ●ins removing , his teeth on the CROSSE , being set on edge ; because we in the field , so greedily had eaten sour grapes . CEDRON is also said to be black , from it's shadinesse , as being shadow'd by the mount of Olives , over which David p●ssed bare-headed , and weeping ; his Son our Lord was appointed for the same pilgrimage , though not upon the same ground , David weeping for his Son , who had moved Rebellion , Christ weep'd for sins committed by Rebellion , David saw something in himself ; meriting that blacknesse , and therefore , cry'd : Christ saw that nothing was in man that deserved clearnesse , yet that his head might want no oyntment , and that his garments might be always white , he travelled towards this black brook , under Olives , the very place inspiring this observe , that because of it's fruitfulnesse of oyl used in med●caments , and one of the ingredients of the Samaritans recipe , for the cure of the wounded traveller our Lords death is declared , proper for cure of our spiritual wounds , for strengthning our weaknesse ; in wrestling against principalities and powers , Devils who may by permission embitter our waters ; yet as the horn of the Vnicorn , is medicinal in healing infected fountains ; the plunging , whereof by it , causing other beasts to drink securely , so application to his CROSSE , as Moses to the tree , Exod. 15. maketh our bitter waters to become sweet , our afflictions to become easy , our burthen to become light , he having antidoted their evil ; by drinking , that is , by bearing of them , before us : yea by it our sins shall , our very lusts shall , have a tendency for good , the remembring of Piters sin , made him bitterly weep ; yet may we not say ; it made him diligently to watch , he afterward not comparing himself with others attested his own Love , not falling back again into the condemnation of the Devil by over-rating of himself . FILTH or Earth may cause ones hands to scour the better , and after washing to become the whiter , this was designed in his blood ( viz. ) that we should be pure , white and holy , by washing our selves therein , his bloud having that property to make our very garments white as in the vision , Reve. ● . hinting at that remission of sin , which by blood was obtained in the Law ; As Herod therefore sought this Holy Childs life , to take it , and destroy it : let us seek his death , that is , the benefit of it , that we may live by it and in it , with as great earnestnesse , as he laid it down , for he is said to drink of the brook in the way . IN the way , that is , walking forward , that is , takeing no rest , untill as Naomi he had setled his Church , he being that Goel , Ruth . 3.9 . the next kinsman , appointed Redeemer of his Church , and by right of inheritance , to betroth the Gentile Church , as Ruth unto himself , he as Boaz being a Jew born in Bethlehem , not by pulling of his shoe , but by being stripped of his garments , yea robbed of his life : Judas lingred as did Lot , but was ●oused , with a what thou dost do quickly , a charge not enjoyning diligence , but evidencing impatience , wishing for , and suggesting sufferance of that , which a treacherous heart had in dissimulation contrived , and concealing from the other Apostles his treason by this declaration , least a moments stay , had been occasioned by debates and quarrels , which our Saviour so prevented , that when Iudas asked , Master , is it I ? least his silence should have betrayd Iudas , the answer was thou sayst it , ( i. e ) thou hast said it , not I , thou condemns or betrays thy self , not I. WHEN the band told him , they were seeking Iesus , being strengthned by an Angel Michael , say some , he being Captain of the Lords host , Revel . 12. Gabriel , say others , the messenger for his birth , and his name importing the strength of God or the man of God , fittest therefore to comfort God Man ; being , I say , strengthned by him , both in a natural way , by food as is thought , and Ghostly Counsel ; he told them , I am he , they not knowing his voice , discovered not his person untill he pointed out himself , which voice made them affraid , letting go forth so much divine vertue from his face , mouth and eyes , as to make them fall before him , through fear , though armed , their knees ( as no creature is ) being not able , to support them when conspiring against God , unlesse even God whom they oppose , let out of his clemency some emanations of beaming power to uphold them ; respiting them from that grave , that death , that hell , which waits upon them , in , and after , their sinful complyance with paultry lust , to reclaim men , when convinced by wonders , or put to straits , from the errour of their ways , as here was done , when they came , as in the Psalms , to eat up his flesh , in their stumbling , and falling , yet the second time he suff●red himself to be taken , checking them for their delay , and ordering his Disciples freedom to goe away , John 18. the set time of his departure being come , his hour being come , and all things near to be fulfilled , touching his delivery to the Gentiles he hasted , as the Sun unto his setting , being judged , and condemned , in one night , and that the first of his apprehension , whereas ordinary judgement , and sitting in judgement by law , use and custome , in other cases among the Jews , was still in the morning , Ier. 21. Eccle. 10. GIDEON trying the valour , or cowardice , of his Army , was ordered to observe at the water who lapped , and who bowed down , such as bowed , were in probability the stoutest , not fearing the enemy , and those that lapped , the more fearful , not dareing to stoup for drink ▪ if the lappers discovered Zeal , shewing earnestnesse for fight , or those who bowed down , wearinesse in●flight , or whether the lappers were the most cowardly and chosen therefore , I disput not : this is sure , that our Lord ran and drank , that is , hasted to his sufferings , and suffered with hast , dying in the 33. year of his age , resolving not to be old , least the world should dy in sin , and men go to the grave , their bones full of the sin of their youth : and let all the ages of the Universal world be reveiwed , it will be found from the vexations in them ; that of all things next being born , it 's best to dy betimes , was a true saying of the Philosopher : but the sins in them , and temptations to sin , encreasing a hundreth fold ; the dotage of the world being more encumbred , and plagued with perillous times . the end of life being also glory , to be translated by death , with Enoch to be taken up to God , early , is a blessing with Divines . THE first that tasted of death was Abel , he was accepted of God , and was in heaven in the ●●our of his youth : not tasting , not knowing of old age ; a center of diseases , a very treasure , continually emptying it self , of Rheums , Catarrhs , defluctions , gouts , hydropsies , gravels : to the tormenting of men ; all which to evite , as Ioseph stood before Pharaoh , being thirty years old ; our Saviour beginning , to be about the same age , stood up , preaching of plentiful times , for spiritual food , for the twelve hours of the day ; but ●ight shall come , says he , and then no man shall work , in which time , if the years of plenty be remembred , it shall only make the hunger of the damned , the more biting , which he prophesied of , and forwarned in such zeal , that , in or about three years , he finished the work that was given him to do , which was to take away the sins of the world , sins , both of soul and body , defraying the one in being heavy to the death , the other in bearing death , and the instrument of his death , for he carryed his CROSSE , chusing that death , before Iohn the Baptists sword , or Isaias saw , makeing it as the tree of life , to stand in the midst of the Church , communicating it's vertue , fruit and shade , for life and salvation , to all the world about , no deadly weapon being capable to sense the fruit of his death , nor answer the typs thereof so well as that . OVR Lords CROSSE being David's shepherds staff , Noach's ark , Samson's gates , Isaac's wood , Iacob's ladder , Moses pol , Esdras pulpit , the Spouses palm tree , Phineas spear , sl●ying the Zimri of thoughts pollution , and Cosbi the inventer of lyes , for such almost are their names by interpretation , that the plague might be stayed from the people which had been brought among them by he counsel of the first Balaam that is , destroyer of the people , the Devil by a woman , in place whereof the CROSSE affoordeth life and health , by beholding it as the Iews the Serpent to be cured , giving life , in opening our eyes , as the honey on Ionathans rod to see , pursue and overtake our enemies , all by his death ; the immensurable pains whereof , with infinit patience he endured ; being the more bittering , that it was lingering , for the removing of that guilt , which by mans dallying with , and delightfulnesse in sin , had been contracted . WHAT he did typically here ( viz. ) drink , and really afterwards did , ( viz. ) dy , must Mystically , by all his members be followed , the first condition of Christianity , being self denyal , and that unto death : for to that must his steps be followed , Pet. 1.2 . we have in much pleasure drank of the goblets of Satans mixing , to expiat which the black Cedron waters of mortification must be tasted , going forwards with him to Gethsemane , by interpretation , a fat , or plentiful valley , as affoording ( especially when Christ is in it ) abundance of good things , new and old , new for pleasure , old for health ; for though in the gardens of earthly paradise , whence sin had it's rise , there may be pleasant fruits ; they are but seemingly so , and if not so , they are only so , that is , pleasant ; whereas this garden hath store of all manner of all good things ; for all purposes , times and seasons : Christs bloudy sweat , having watered it , for excellent products , the Universe being but a wildernesse when compared to those fragrancies , wherewith the garden of the Church is planted , & replenished : which to him who fals in a spiritual agony as Christ , religious conflicts , and in earnest sweats , in the resistance of the old man , that he may do all according to the will of God , shall from heaven be strengthned , as he by an Angel : and know that Grace is sufficient for him , and in that garden , shall find from self experience , the brusing of the serpents head . PROVIDED he come not as Iudas , to betray him , or his cause , for love of this present world ▪ the poyson whereof infecting the heart of Iudas to mercilesse treacherie , eating up the bowels of compassion , made ( to retaliat his crime ) his own bowels to be cast into the earth : yet , not so low , but they stand as a beacon , that we may avoid an evill custome , pilfring and stealing , the consequence thereof , an evill conscience , and the perfection of that , the place prepared for hypocrites , and unbelievers : but what Pilat said , thy own nation have delivered thee unto me , may both Turk and Pagan say of Christ the lives of Christians scandalizing the nations , through avarice , pride , interest and malice , contradicting that good confession , My kingdom is not of this world , securing , Pilat from fear of rebellion , or disturbance in his Government , by stratagems of war , or engines of State , whereas by both , we seek not only to invade the territories and dominions of those differing from us ; but malig●s , corrupts , de●ames enviously , calling , away , away with them , who in principles of Religion , are one with our selves . AS Iudas avarice one the on hand , ●o Peter's Arrogance is to be avoided on the other , ingoing over this brook , he also went with Christ , arrogating to himself , what was not in him , he seemed as the Pharisee to despise others , and gave to his Master a flat contradictory speech , in the vehemency of his supposed constancy ; a warning for the strongest to say , I am weak , since his fall from the occasion of it a Woman , a Maid , a Wench , pricks the bladder of self confidence , and causes the informed to bear a low sail , least if by his example , doctrine be not drawn of humility , Pride become our ruine , as we see in those days , in which holinesse , that is , strictnesse , getting an honourable name , becomes a shelter , a pent house , for more subtile sinners , their subtilty being only in this , ( viz ) in a high ungrounded conceit of themselves , from which if we this day arise , it shall be good-friday ; forgetting the l●cks ( which by many of you is eat this day as a proper food ) as well as the onyons and garlike of earthly sensuality , makeing the breath of our Spiritual converse , too too ranky f●ast upon the sour herbs , of lowly , and repentant considerations , being circumcis'd Israelits , and proper for the Paschal Lamb of the Gospel , compensing the d●shonour we have given the most high , by sinfull , because fleshly dainties , by the sorrow and sighings , bitter reflections , from a mortified because converted soul , for denying the Lord that bought us , being first remembred by the Cock cro●ing , next by Iesus looking , that is , by the sound of the word ; next by meditation thereof , remembring he said , the Lord resisteth the proud but giveth Grace to the humble , as the justifying the Publican in the pa●able discovers . THE ancients in their baptism , did dip or sprinkle three times the baptized , in remembrance of the holy Trinity or the three dayes lying in the grave of the Son of man , that even in this demersion , they might be conformed to the sufferings of their Lord ; and how hath S. Pa. boasted of his being crucifyed with Christ ? and presseth to the likenesse of his death , for our being crucified , by keeping from the filthinesse of the flesh , and walking with Zacharias , Righteously , one hand being nailed , that is bound up against the injustice of the world , and with Elizabeth Blamlesly , the other hand detained from the intemperance of the world ; making straight paths for our feet in a prudent heeding of our ways , our hearts , and sides , pierced with the spear , or sword of the word of God , and thence as bloud and water , to flow forth , Love to God charity to man , crowned with the sharp thorns of inward compunction ▪ for our folly , and of outward compassion for our Brothers adversity , beholding the solidity of this world ; to be but emptinesse of a Spunge , and all it's delights as Vineger , to the teeth forbearing to drink of that Myrhe of envy ; malice , and all uncharitablenesse ; wherewith the world doth in extremity , furnish her prisoners and captives , as Christ knew . THEN may the soul cry , the prince of this world cometh and findeth nothing in me , and again , Father , into thy hands I commit my Spirit : which at the bowing down of the head in giving up the Ghost by dying to sin shall cause thy soul be cloathed with the fin linnen of the Saints , and be admitted into the Paradise of joy , the body being hid , during the three days of suffering what God shall impose , labouring to keep a good conscience , and grieving for the abominations of the world ; after which , in the morning of the Resurrection , by the Ministry of the Angels , meet the Lord in those mountains of Galile , whereof he hath told us , that is in the clouds . IF any will be so charitable ( as who should not ) to heed and see where Christ is laid , remember he hath been laid in three Sepulchers or places , first in the Vnity of the two new Testaments , which is , as the Virgins womb ; next in the bosome of the Church , which is as the manger : the third is Iosephs rock , which is the soul and heart of the elect : watch this last , and make it as sure as you can , but wake him not , by the noise , tumult or rumbling of unruly and unholy , because unruly cogitations ; which are not pleasing to him ; but rather provide oyntments , with Nicodemus , of Myrhe , in continence and chastity , of spiritual sorrow for all delinquencies , of Aloes , in withdrawing from such as are disorderly , and cleansing your selves from the sin that so easily besets ; makeing a mixture of both these , by eyeing the doctrine of the Law ; which requires inoffensivenesse towards God and man : and working them into an oyntment , wherewith to enbalm the poor members of the body of Christ , refreshing them , that their loines may blesse you . THE Paschal lamb was slain in the evening , so was Christ , which it prefigured , giveing up the Ghost about the ninth hour , that is , three in the afternoon ; he came to give light unto the world , which by his life , doctrine and miracles , he did effectuat , and none hateth him but they who hate the light , least he should detect their evil deeds ; he came in the evening of the world , to enlighten the Gentiles and be the glory of his people Israel ; he crossed the b●ook Cedron , in the evening before he suffered , still endeavoring to have the end of things good , Iudas leaveth him in the evening ▪ Peter boasted of himself in the evening , he enlightned both , because he forwarned both favoring neither the one , nor regarding the other , looking still to the close of things , a policy , yet Christianity mantai●s allowing good beginings , but approveth only continuance in good ; Ind●● had a fair morning and began well , ended miserably , selling his Master , and buying his own damnation , for three pound fifteen shilling sterling , his rendition of it , not abating one farthing of the guilt , his confession at it , not assoiling the soul , for in ordinary law , the money was neither his , nor their's , to whom he gave it ; being the price of the highest sacriledge , and of which as of the censures of Dathan , and Abiram ▪ God was to have been heir , and by consequence , the poor , which the consciences of the Scribs knew , and therefore laid it out upon , and for , strangers , as their own charity , he makeing no confession of his former theifts , discovered not the manner of his apprehension , h●●ged himself , a sad ending , a fearful close , a dismal evening , of such a fair day as the Apostleship presented to him . IT is much to purchase , but a greater mercy , to secure goodnesse and grace : if therefore there be any good thoughts this day , for Christ , saying if it be so , why am I thus ? with Peter , sink not for fear , with him is love and forgivenesse , with Iudas , sell him not for greed let not the cares , pelf , or trash of this world , chock that good seed , remembring that Peter and Iohn , was only sent to prepare the passeover before he suffered , the first signifieth a rock , the other grace , and such as are established by grace , in their heart , are only they with whom Christ the truth of the passeover shall be found , for ( because with ) the cup of remission of sin , which shall in the evening of their days , as the bloudy mark , secure them from the destroying Angel. FRIENDSHIP of old was effiged bodily with an open side , discovering the very frame , figure and position of the heart , without which , it was concluded , true amity and fellowship , could not be secured ; and is not true kindnesse represented on the CROSSE ? where bodily our Lord hung , with a peirced side , not only shewing , but , the heart emptying it self unto us , pouring forth bloud , and water , not blood only , for justification , as by beasts slain , under the Law , but water also , for purifying the vessels of the young men , that they be holy , and this visibly from the heart , being sub dio , of the Brook , that is ▪ of the field , not the wells of a house , dying , that is drinking at Ierusalem , a publick City , at a passeover , a holy feast , not in the town , but on a mount , not privatly massacred , but publickly adjudged by Pontius Pilat , not in the Temple , by Tumults , least Jews should plead a priveledge , but in the open Air , by the hands of the Gentiles , for purifying of the air from the defilments of both Nations , clearing it also that he dyed for both , and is as clear as the parting of his garments which yet being divided in four equal parts , projects his merits to be open , & to be applied by many in the four quarters of the world , & that in the self same day , wherein there passed four glorious occurences , eminent passages in relation to the Church , the day of his death ( though at long distance ) being the selfsame day , in which Abraham was called from Vr of the Caldeans , in which the Israelits were called out of Egypt , with whom went a mixed multitude , and in which the decree went forth to build the holy City , to which the Gentiles contributed , these three meeting with this , according to the time of the passeover , and the best computation , denoteth the general influence his Death , the last of the famous four , hath upon all the world : and in evidence whereof , he would not dy a privat death , chusing rather to drink of the brook in the sight of the Nations , that is , in the way . IT is said he was crucified , with his back to the citty , as if his prophannesse had been so great , that his face was not worthy to behold their holy Temple : but was it not ( if true ) a shrewd sign of the fulfilling of that prophesy , I will shew them the back , and not the face in the day of their calamity , Je. 18 ● & hath so long taken his countenance from them , that that wherwith they apbraided Iesus , of his being a Friend to publicans , to sinners , is now their greatest , and most ordinary employment , in point of trust , among the Turks , they being under that disgrace , that in no Nation , are they martial'd or embodyed in an army for the field ; and as they alwayes resisted the Holy Ghost , and became the murtherers of the just one , still they persist in that obduration , seeking the bloud of his followers and Disciples , polluting in their desperate malice , the pure annual celebration of this our Lords death , with crucifying to death Christian children , in derision of our Saviour and oft to their own destruction , in the shedding of their own bloud as murtherers , and banishing their posterity as the vilest of miscreants ▪ as from England , France and many other places . IT is stupendious , what is recorded touching that mystery of iniquity , the necessity the Jews are in , of haveing Christian blood , a secret not known to many Rabbies , discovered but An Dom. 1500. by a converted Rabbi of Ratisbon : avouching that they at point of death , annoint the sick with Christian blood in these words ; If he who is promised in the Law and Prophets , be already come , and Jesus who was erucifi'd , be the true Messiah , let the blood of this innocent man , who dyed with faith in him , wash thee from all thy sins , and also conduct thee to Eternal life . So that his blood , upon them , among them , and by them triumphs . AND of old , after the destruction of Jerusalem , those of Tiberias would whisper into the ears of their dying relations , believe in Jesus of Nazareth , who was crucified whom our Princes slew upon the CROSSE : for he is come , and will judge thee at the last day . SO that yet he lives , his drinking , being but in the way Everlastingnesse or Eternity , having no power upon his sufferings ; for by this phrase , Way , understand the brevity of his passion , being but to taste of death , which as a sleepy drench , a potion of popy water , had a while dominion over him , and then he awaked , to their shame , sorrow and astonishment , as the wisest of them at this day declare , observing since his death , their desolation , finding no term of their captivity , as in the other two , nor promise of a third return to Canaan , which either from policy , or conscience , made those Iews , who of late , An. Dom. 1666. had the eyes of the world upon them , pretending to a restauration , give out that they were the posterity of the ten Tribs , carried away into Babylon , who never returned , and not of the two who did , and therefore not the successors of such , who put Iesus the Son of Mary to death , which yet did not hold him , for wanting sin , whereby the dead are fettered in their graves , he first stouped , drank , dyed ; and then lift up his head , it being impossible for death to retain him ; because of innocence . BVT as at his death , his very disciples were offended , that is , in a Scripture sense , stumbled at the Crosse ; and it 's not to be questioned , but something of doubting entered into Maries soul , as if all her hopes , memorials , relations , revelations , about her Sons kingship , Government , Godhead , had been so many gracious mistakes in her , of the Angels Anunciation , so it may be , some are now offended : and those even good , at this memorial of our Lords passion , accounting it Idolatry to speak so particularly of his death , at this time ; and indeed as Mary , so the Church of Christ , which is his Mother , is yet wounded by slanders and misreports , and made to drink of the brook : and taste of those black waters : some of her Children offer to her ; But know , that as Christ was innocen● , for all his d●inking , and harmlesse , though crucifi●d to death , as Iudas will proclaim him , though not yet judged by Pilat , who found no fault in him , and his wife who accounted him a Just man , as he was , Ceremonialy , being circumcis'd , Moraly being subject to his parents , politically paying tribute , religiously , for he gave eyes to the blind , knowledge to the ignorant . IN summe , the reid heifer was to be without spot , and he was found without sin , though put to death as seditious , and with seditious persons , executed as most guilty , whence that word King is affixed on the Cross in scorn to the Iews , for except for one crime , two dyed not in one day among them , therefore the three dyed as troublers of the peace ; thou art , said the other thief in the same condemnation , viz. with our Saviour as dying for the same cause with them , and they suffering all for one thing , viz. Sedition , Luk. 23. yet as Christ , If I have done evill , bear witnesse of the evill , if not , why smytest thou me ? so me thinks this day speaks to our Opinionators , I say , this day , in which he was lifted up , and ( though innocent ) accounting it superstition , to behold him on it , or it to mind us of him ; his white rob●s this day worn , darkly shews his non-guiltinesse ; and the voice of our Brothers bloud , calling to heaven , it is strange if the sound may not be observed : we find Pilat to have been a Bastard , and in sober sadnesse there is none will condemn Christ , nor Christs Disciples that are legitimatly begotten of the Church , whether ancient or modern , in this holy service of attending to behold the man : for , know , THE Church reformed , keepeth this day and others relating to the mysteries of our redemption , expressed in sacred Writ , as Germany , Helvetia , Hungaria , Transylvania , Suitzerland , France , Holland , haveing printed Sermons , in and upon those days preached ; and were the least of these three memorable things said , to be in the death of Christ observed , we should not account them Children of the Church , who would condemn these there brethren , one is Patience be not therefore offended , that the Church primitive observed such days , holily , though they could not as they did not , attempt to make them holy : or that the Church Reformed estimats them worthy of celebration , being anual catechisms for edification : the other is Humility , and none here ought to be so unsober in their talk , or so haughty in their own conceit , as to account the Church of God , for so many ages , not so wise , nor the present Church not pure , nor so holy as themselves ; the last is Charity , and therefore let none condemn them in this their practice , no● us their brethren in our conformity , to which if they assent not , they may withdraw , but not judge , for the Lord cometh , the judge is even at the door IF this will not stop some mens mouths , but will still call crucifie it , crucifie it , I shall ●ay more , then Father forgive them , for they know not what they do : for as the brazen serpent was lifted up when the Isralites were stinged with serpents , though , as Naturalists observe looking upon brasse is hurtful to those so affected , who knoweth ? but as the Centu●ion such who may come , to crucifie this service , or with the rabble to behold Christ dy , in a discourse , may go with Augustine somewhat affected and smitting their breasts ; and though nothing of this be , yet to the patient , Humble and Charitable Soul , it is a lifting of him up , for imitation , and let no man trouble these , for in those they bear about the marks of the Lord Iesus . FOR fear of disturbing the good-man of the house , or troubling his family , wherein our Lord eat the passeover , and wherein it was made ready for him ; among other mysteries , he retired into a garden there to be taken by the Iews ; it being a matter of greater moment to scandalize , to trouble the soul , to disturb the peace of the Church , even in this particular , in repeating the story of the passion , then some of our pretended Zelots do imagine , the Church in all it's vicissituds , having accounted this a good-day indeed , bearing about , and holding up , the instruments and fruits of her Lords death , as trophies of that victory which he had , and she expects to have over all her enemies . IN it dehorting from sin , particularly from reproaching , or tempting to reproach , the observers of it , least either the curse of the serpent , or the reprobation of the thief be their portions ; for as there were three about the tree of life , one condemned for ever , and two pardoned ; so about the CROSSE ( an Embleme of life and Hierogliphick of eternity among the Egyptians , and figured upon the breast of their filthy Idol S●rapis , though not figured as the Crux Immissa thus ✚ whereon it is thought our Saviour dyed , but of that Commissa after the form of a Roman T. whereon also it 's given Moses lifted up the brazen Serpent ) I say about the CROSSE there were also three , two carried to paradise , and one left in his sin ; from whose punishment , reasons against taunts , upon known sobriety , might be multiplied and drawn , unto that leangth , as to cause the di●cerner glory in the CROSSE , professing their belief in him who was crucified and slain , burying him boldly in the new sepulcher of a new because broken heart this day . AND if any yet say , the bloud , that is , the guilt of the contempt of this service , be on us and our Children , I say again , fear ●he issue ; for the affixing of a Iewish taunt upon a Christian exercise , may have a Iewish , that is a cursed end ; the CROSSE it self teaching better things , the height thereof , typifying our aspiring to things above , the breadth of it to the works of charity below ; the length of it perseverance in that good untill the end , the depth of it , that good will of God , in his own bosome yet now revealed for our beholding of his Son , finishing the work of our redemption . ACCORDING therefore to the custome of the Jews , let one be released from death , by judgement , it was done as some say , in remembrance of their delivery from Egypt , at the passeover , of Isaac's , with others , from being sacrificed of Ionathans from Saul : however let it be our duty in those days of judgement , to let the Church Reformed escape , and then we trust to stand not fall in judgement . And as Annas , and Caiphas , Herod , and Pilat , at Christs death were , ruleing together , pointing at the division , and contention of the people , yet united , and agreed against him , let us , for his sake , not fal out with one another , but agree , to crucifie those lusts of envy , whispering , uncleannesse , back-biting , which war against the Church : WE are not gradua●s in all Arts , knowing but in part , and ought not to be positive in our determining , Christ is dead leaving us an example of humility , seldom found in the Chambers of the Censorious , this day we preach of our freedome from the curse of the ●aw : and I charge , by the Lord Iesus , judge of quick and dead , and who before Pontius Pilat , witnessed a good confession , curse not the day for us , nor us for the day , cry out rather with Tremel , that famous Iew , when demanded at his death , if he continued Christian ? ( Jewish converts though to the degree of Priest-hood being to be suspected ) answered , in detestation of his cursed country-men let Christ live , and Bar●abas be crucified . AS Kings judge not their Crowns sufficiently honourable , without the CROSSE ( shewing it's victory and conquest ) be on the top thereof , judge your worth , to be of no worth , if not vir●uated by the doctrine thereof , whereby as Friends , or Sons , we shal have happinesse in receiving , or understanding the nature and wealth of these legacies he left his relations ; Leaving on the CROSSE Persecution to his Apostles , Peace to his disciples , his body to the Iudge , his Garment to the souldiers , if they were such , which is doubted , being rather servants to the executioners , and called souldiers , in a general way as armed and guarding him for death , the number four makeing it probable , his Mother to his beloved , Paradise to the th●ef , and his Spirit to his Father , which last shall not be received , if not attended , with Mar●s tears , Iohns respect , Theifs confession , Ioseph of Arimathea's a Jew , his justice , Simon of Cyrene a gentile his asistance : when Christ in his poor flock , is at a pinch , with Christs own Purity , Humility , and Love , which alone , and together , shall cause thy conclamatum est , or consummatumest , thy end , to be happy : for then it s finished ( i. e. ) the Law , and Prophets in thy obedience , and the desire of the holy Angels in thy conversion . BVT whereas some think Romes doctrine is here asserted , alleadging we symbolize with Papists ; know it is not Romish , though taught at Rome , but the doctrine of the Church taught in the purest times that were , and of the Greek Church , that is , enemies to Rome more then we : and as the Iews , made Christs death the medium , or mean , to keep the Romans from them , and it proved the very cause that brought them , it 's evident the Reformed Church might say to such concluders , ( for this and several other positions and inferences , ) verily , verily , one of you shall betray me . &c. THANKFVLNES for our mercies in enjoying the truths of the Gospel , might be more becomeing , that our eyes might be towards him , for Grace , Mercy , and peace , from his merits blood , and wounds and what ever properly may be produced and effected by them , walking after that light shewn us by oyl from him the olive , in the religious performance of Borgius Duke of Gant , who seven times a day , presented himself before God ▪ praying for seven gifts , conform to that seven times , our Saviour shed blood , desireing for the honour of the Circumcision , to attain wisdom and chastity , for what he shed in the garden , knowledge and abstinence , for what he shed in being scourged , tendernesse and charity , for what he shed when crowned with thorns humility and fear what he shed ▪ when his hands were nailed counsel and compassion , for what he shed , when his f●et were pierced , courage and perseverance , and for the blood which issu●d from his side , god●inesse and patience , that being therewith sprinkled seven times , as the leaper under the Law , he might be pronounced clean , that as Christ himself said , when I am lifted up , I will draw all men unto me ; he might do that all in men , that is , all spirits , souls and bodies , being raised , that as sinners we may detest our follies , as penitents receive hope , as Iust prepare for the Crosse ; apprehending with all Saints the extent of the love of God , revealed by it , answering in carriage and manners to our Saviours triumvirat , the three beheld him in the garden , having Peters confession , owning him for the Son of God , Iohns affection , in standing by him to the last , Iames devotion in fervent calling upon him , for it 's said his knees were hard as a camels , by frequent kneeling in prayer . by which , despair being closed up , there shall never be cause , finally to say , my God , my God , why hast thou forsaken me . FORSAKEN , may be Ierusalems proper name , as it was once her nick-or by-name , Isa. 62.4 . once the Ioy , now the scorn , of the whole earth , formerly for her inhabitants delight , and to Forrengers admiration , her coasts furnished her with abundance , of necessaries , of delights , her meadows storing her with milk , her woods sweetning that milk with honey ▪ her vallies storing her with wheat and barley , her mountains as , high in charity , as in height , ( though brassy bowelld ) out of compassion heated themselves , and in case of reluctancy , did beat and knock one another that she might have plenty of mettal , for her strengthning , 8. Deut. 9. And she her self thinking it dishonourable always to take , g●ve them again gold , silver , pretious gums , spices and honour , in such plenty that Israel became the glory of all the Lands , Eze. 20.6 . Yet now hath not where withall to buy her self bread , save what relats to our glorious Saviour , his sepulchre , and it's temple being the greatest ornament within or without her walls ; besides which , so insignificant is her po●t , that when Selymus , the Turkish Emperour , came on purpose , to behold so fam'd a place , he almost disdained to take on nights logding within her avenues and quarters : her pristine , and Jewish glory , lying contemptibly in the dust , the very ground where Solomons temple stood , being covered with a Mahome●an Mosk , into which if any Iew enter , he is certain to meet with death at his comeing out . AT such a distance hath her Lord & husband put her for multiplyed adulteries , and so tar●ly hath he drawn up her bill of divorce , that neither the Art , power , reason , indulgence , graets , priviledges , Heathens , Egyptians , Iews , Christians , Turks , could ever cause her have a good coat , a clear face , much lesse a fair one : Christianity was at much pains , for pitys sake , to have her restored to her Lords bed , and for fourscore years , was their Kings and Patriarchs of Jerusalem , in Jerusalem , fighting for and preaching up our Lord Jesus , but in the most perswasive entreatings , and more earnest solicitations ; I mean their bloodiest , and most chargeable encounters , to preserve her , there were seen and heard almost , as many hundreths of terrible visions , astonishing cracks , and sights in the Heaven , Earth , and Air , evidenceing heavens dissent from such amicable proposals ; God resolving in probability , to make her a-cast-away from Royalty , since she crucified her King , having only a name among the many empty and flaunting tittles of the great Turk and the Catholick King : both as relateing to Christ , the last without honour , the other with much profit , arising from the customs , and imposts , exacted of pilgrims whom c●riosity , or superstition , shall conduct unto that soyl , where if any will engadge , to avoid dishonest gain , reconcile differences , shun the company of infamous persons , refrain from swearing , perjury , blasphemy , drunkennesse , and pay some money , undergoing some ceremonies , he may by the Pater Guardian of the Franciscan Convent , be ordained a Knight of the holy sepulchre of our Lord Iesus Christ , in the Name of the Father Son and Holy Ghost , of which order ( as most seemly ) the most Christian King ▪ is , or was Soveraign . HOW should our Christian Cities flourish , in the fight of the Nations , and the Theaters whereon our Lord co●quered , and triumphed over all his adversaries : I mean not the places whereon , as Bethlehem , Gethsemane , Mount olivet , and the rest , but the Registers wherein these things are recorded , as S. Mathew ▪ S. Luke , S. Paul , and the other Apostles , if all that Travelled through the Holy Land of the Christian Dominions , were qualifi'd for this Honour ; But to our shame as Turks , in Ierusalem , we make advantage , our scope , in designing honour to the Gospel , so far crossing it's true intent of Godlinesse as it's crosse , th'warts the projects of our self seeking , lucre , gain , betraying in kissing Christ , a-fresh in our covetous enterprizings , and crucifying him , while we Crown him as a King , in the blaspheming and villany of our actings . BY the Mapps of Ierusalem in Christs turnings , and returnings , from Annas , to Caiphas , from him to Pilat , from him to Herod to Pilat back again , from Gabbatha , to Golgotha , that he travel'd the best & greatest part of the Citty over , is visible to be seen : he rendring thereby his passion more publick : and offering the fruits thereof unto as many as would , or will by faith , come forth to behold him ; hath he not travelled through our lands and Kingdoms ? and as cursed Jews have we not scorned , mocked , compelled him to bear his CROSSE ? in our charging him with deplorable actings , the most inhumane butcheries , pretendedly said to proceed from the zeal of his Spirit ? Is he not dayly in his members persecuted by our uncharitable talking of , and walking before one another ? whereby ruine may easily be predicted ; and a divorce suggested ready for sealing , that we may abuse Gospel-priviledges no more ? as is seen in that Babylon where our Lord was crucifi'd , wone once from the Turks by the slaughter of twenty thousand of them , by the sword of Christians upon a Friday , about three in the afternoon , as if for once God would beautify Christian verity in that Unbelieving City by putting it in their hands , who professed the Gospel , and who wore the CROSSE on their cloathes ; the same day and hour , his Son dyed upon the CROSSE . FROM which let us fear least Mahomets growing greatnesse , occasioned by our Unchristian broils , provoke God , to make him become a scourge , and a CROSSE to our Cities and Nations , pretending adherence to the Gospel , but not receiving the same in the love thereof , by bowing down our heads , giving up the Ghost , in walking with all lowlinesse of mind , and dying unto sin . MYSTERIUM PIETATIS , OR THE MYSTERIE OF THE RESURRECTION of Iesus Christ , unfolded , and applied . Pasch-Sunday , April 3. Tolbooth Church , 1670. Easter-Sunday , April 3. Tolbooth Church , 1670. PHILIP . III.X. That I may know him , and the power of His Resurrection , and the fellowship of His sufferings , being made conformable unto His death . THE holy men of God in Scripture , mentioning the death of Christ , seem oft , as posters , to ha●t from , and briskly to exped that subject , intending to lodge , that is , to insist upon , and rest in the doctrine of the Resurrection : not slighting his passion , as if not comfortable ; but because not satisfactory for Gods justice , or mans happinesse , unlesse the rising from the dead be a consequent thereof ; he stiled himself the first and the last , I am said he , he that liveth , and was dead , and behold I am alive for ever more , Revel . 1. SO our Creed , as fearing to damp belief , goeth forward in haste , omitting many glorious passages , in being crucified under Pontious Pilat , unto the rising again the third day ; It is Christ that dyed , saith S. Paul , yea rather , who is risen again , Rom. 8. and verily it is usual , to see his dying , and rising , handed together , they being the cementing matter , whereby God and Man , the Soul and Happinesse , Ioy , and the Cons●ience , perfectly , inseparably , knit and united in one : for , what ever felicity can be concluded from the vertue of the latter , depends upon those promises , which evinceth the truth of the former ; seeing him dy , that is , perswasions of his Death ▪ the knowledge of which death , and the fellowship of his sufferings , that is , being made conformable to his death , being only the proper and effectual mediums of knowing the power of His Resurrection . HERE the Apostle discovers his desire of knowledge , and next to benefit thereby , meaning , the righteousnesse of Faith , that is of Christ , in point of doctrine , about his Resurrestion , and his imitation of the other , referring to practise , in being made conformable to his death , so that we are enforced to speak first , with Peter , and before him with David , of the Resurrection which is not rightly known , untill the vertue , efficary ▪ and energy , of his death be understood ; consisting in the expiation of sin , liberation of guilt , acquisition of righteousnesse , and the hope of ●mmortality , the scope and tendency of the Resurrection being perfectly and inwardly , for the applying of these things as from it , towards our selves , he being delivered for our offences and raised again for our justification . CONCEIVE him dead , sealed , watched , & writ upon his Tombstone , here lyeth Iesus Christ , of Nazareth , who was crucified , An. M. 3982 , Aetatis suae 33. yet by power did make a spoil of death , his grave cloathes , those ensigns of mortality , laid by , baffling the envy of the Scribs , the fury of the people , the force of Herod , and in one morning confounded all the adversaries of his life . HE dyed about the ninth hour , about three in the afternoon , order so requiring , for about that time , ( viz. ) in the coole of the day Adam was cast out of Paradise ; about which time also , it was congruous , for the second Adam , to make his entry therein ; both in the evening , enjoyning all , in the Mystery , to dy unto the worlds pleasures , before night , that is , the eleventh hour , which was , to the master of the Vineyard , the time of payment , not of calling unto work . BVT least we speak of , ( as the woman sought the living among ) the dead , see him raised , for he is risen , and tha● while it is yet dawning , at break of day , directing us to infer , that he was no more to dy ; the linnen napkin within the sepulchre , giving caveats to us against the surmise of his after using such apparel : Lazarus indeed came forth , bound hand and foot , with grave cloaths being afterward to wear the same robes , not so Christ , death having no more dominion over him , Rom. 6. being swallowed up in victory , as Moses rod , swallowed up those of the Magicians , as the wide Ocean , doth the smal drop , in which it is to be more seen , as the Sun the dark cloud , which it either scatters , or illuminats . THIS Lyon of the tribe of Iudah , overcomeing that devourer of men , even in the grave ▪ his deepest den , resolving from first to last , for conquest , in the Manger , in the Hall , on the Crosse , in the rock , their mocks , their blasphemy , their swords , their guards : for had he been possessed by the tomb , or his holy body seen corruption , after his Viniger and Gal , what benefit had men accrew'd by his death ? It was therefore a religious error of Mary Magdalen and the other Mary , to come early to the sepulchre , with oyntments , being grounded upon their thoughts of finding death ; whereas he was up before , to take possession of his new purchase , having so punctualy payed the contracted — for sum for sin unto the Father ; thereby becomeing Lord of heaven , and heir of the utmost coasts of the earth . MAKE his Resurrection , a question , and for once put it to probation , Davids seed , in whom the Kingdom was to be established , 2. Sam. 7. Adams sleep , and his awaking out of that , after Eva his spouse had been forming , the promise of ransoming from the grave , H●s . 13. Isaac's delivery from being sacrific'd , in the old Testament , an Angel from heaven , Christs own prophesy , Peters testimony , Thomas believing in the New , doth almost overstock us with sufficient proofs : his eating , drinking , walking , talking , priviledging the expression , yea the simplicity of the arguments brought against us by the Jews , evidenceth it's reality : for if he were stole , why was he not resceu'd ? If by his Disciples , why were they not questioned ? and if either of these be true , how is it known to them , since the watchers declare they were asleep ? what more ? the order and neatnesse in disposing of the grave cloaths , the confident declarations of the pious women , and the calamities the Apostles chearfully underwent , evinceth the Resurrection to be no fallacy . IT was attended with that power , that the watchers became as dead men , when they came to apprehend him , or to eat up his flesh , they stumbled and fell , amazed at some discovery of unexpected Majesty ; but here , beholding an Angel , from heaven , preparing to liberat the innocent , it was just on the other hand to strick , as ( if not altogether ) dead , the guilty , and give check to unbelief , especialy when heaven is at pains to refute impertinencies , as their keeping was , since it flowed from cruelty not piety , earth also labouring , by an earth-quake , to invalidat their strength , shaking their greatest confident , that is , their armes causing them unfit to handle the weapon , their ground disableing them to stand , their authority to keep him in the grave being recalled , by a stronger then either was Pilat , or the Councill . FOR yet once more was the earth to be shaken , and the desire of the Nations then to come , which was the Messiah that is , Christ sent to all Nations : for as at the giving of the Law their were Earthquaks , and shakeings , even in heaven by the thunder , and smoak , shakeings of the Sea , at the makeing way for his people , so once more he will , as in Christs suffering , the sun was darkned , the rocks rent : here at his rising , there was a shakeing of hearts , upon earth , and moveing of Angels of heaven , some being shaken out of their dumps , doubt ? fears , and sinful carnal condition : others , not desireing him , being shaken out of their wits , out of their lives , out of their armes , and justly , having refused him whose face was lovely , and society desired , by all Nations , by Angels , and Men unto whom they should run , as the camp to the standar● , as the eagles to the carca●e , bringing as subjects to their Prince all their desireable things , offering unto him not only of the best of the fruits of the land , as gold , frankincense , and Myrbe , but the choisest of their hearts , as love , fear , joy , obedience , which all Nations ow unto him , and the elect have payd , being shaken with the wonder of so great a mystery as his death , and rising again from the dead , which the unbelieving Iews denying , and mercenary Souldiers , striving to obstruct , he that sitteth in heavens , did laugh at the confederacy , and said in spite of them in the morning of the Resurrection , thou art my Son this day have I begotten thee . THE mountains skipping like Rams , and the little hills like lambs , to respect him in his exite , from the grave , and prepare his people to admire , believing his heroick atchiefment , of subduing Hel , and Death , curbing by it , and shakeing their insolence , who cry'd , we have no King but Cesar , and said , crucifie him , crucifie him ; but on the other hand , comforting his followers , with a fear not ye , for I know that ye seek Iesus , he is not here , for he is risen so that the Church may salute Iesus , as the Angel Gideon , the Lord is with thee , thou mighty man of valour . Judg. 12. for hath it ever been heard , since the beginning of the world , that any wrought wonders in their death , or that wonderfully raised himself again to life , Iesus excepted ▪ whose Resurrection is the sine qua non , of the joy , in all believers , the living having no hope , no comfort , save in it , and by it . IT was refreshing news to the eleven , and unto these two , unto whom he was seen in breaking of bread , and so much the more cordial , was his perception , that he was at first concealed from them , having wrapped up the face of his Humanity , in a skreen by the power of his Divinity , which no sooner drawn aside , then they behold the Lord that bought them , which brought new life , and vigour to the heart-broken , and doubting Disciples , breaking that silence , which for grief had been more then half an hour in the heaven of their society , where sorrow had caused mutenesse , about fourty hours , ( for so long it is reckoned he lay dead ) Adam after the ejectment from paradise , is never recorded to have spoak , and after the second had admittance , we can find among the Apostles little mirth , but now all preach , and teach ▪ Angels descend , women walk , Peter and Iohn run , the two talk : whence the Church of old , this day sung the Psalms of Invitation , inviting all creatures to praise the Lord , because Iesus who was crucified , is not here , ( viz. ) in the grave , but risen , come said , the Angel , see the place where the Lord lay ; affoording matter for deep contemplation , Iesus , discovering the truth of his being Saviour , who was crucified , a holy abridgement and true repetition of his passion , He is not here , discovering the truth of his being dead , and his once being there , come see the place , where the Lord lay ; by Lord , acknowledging the soveraignity of Ies●● , and by the word lay , enforceing a belief of his rising . THE Iews craved a sign ; and those that mocked , said , come down , and we will believe , but that being the time of suffering , he disdained the motion , the sign of the Prophet Ionah , which was of rising up and opposit to their coming down , being appointed , all other signs were rejected ; and because that of Ionah was fulfiled , let 's believe , and go before him unto Galile , by interpretation , transmigration ; or going over , that going from infirmity to vertue , from mortality to eternity , from contumely to glory , we may more fully participat of those sore-expected joys , in being treated , yea feasted in the company of our ever to be adored Saviour . Worshiping our Lord , begining to practise , and celebrat our Sabbath , when the Jew rendeth his , acting not only contrary to him ; but spiritualizing his superstitious deportment thereon , he will kindle no fire that day , let us blow up that of the spirit , in the hearth of our hearts , for elevating our thoughts , and raising our minds upward , heavenward , to this day they alleadge the destruction of Ierusalem solely to have flowed from the neglect of the Sabbath , in putting no difference , between the holy and prophane , Ez. 22. Let us compute it's desolation , to spring from ●he innocent blood shed on the preparation day ▪ for the Sabbath , and in hiding their eyes from the Lord of the Sabbath , they will not put so much as their finger , to any serwill , or country work , let us not fear , to exercise our selves about , works of piety , charity , or necessary with both our hands , our Lord giving ●s example , whose servants I mean the Christians whom they keep , being put by them in this day , to their drudgery , which yet and by the way might be rectified by Christi●● laws and magistracy , as they will not writ , nor blot out what is written on that day , let the errata's of our soul be reviewed , and weekly 〈◊〉 be exactly corrected , that the next weeks impression , of our civil , or spiritual conve●●s may be both more clean , clear , and holy , being emended from our former mistakes , by religious watchfulnesse , and future taking heed , do they knock on the door when calling unto a preparing for the Synagogne ? it is 〈…〉 to provoke to love , and to good works . They will not on that day , begin a journey , and justly having killed him that was the Way , yet let us walk , and be undefiled in the way of the Law of the Lord , keeping our feet from the filthinesse , that is , our affections , from those lusts , that are in the world through sin ; they crowned our Lord with thorns , let us adorn both his holy Temples , in exalting his two fold nature , by a firm adhering , to the truth thereof , and laying out for him and his , the best of our substance , somewhat of our rich possessions , entering by the gate of the Church , into that of Paradise , from which impenitent Iews as the Reprobated Theif , are for ever excluded . The sixth Psalm , and the twelth are entitled pro octavo , for the eight in the Vulgar translation , from which some will have many mysteries to emerge , particularly , the change of the Sabbath , for respecting our Lords entry into Jerusalem , in our computation on Palm Sunday the day of his rising will be one of the seventh , but not upon the seventh , the prophesies therefore , and conquests also of our Saviour , to be by us celebrate in the Church the eight day after that account , will be the Lords day , in the new Testament , beginning our holy day , when the murtherers of our Lord endeth his Mosaical weakly feast , it is nearer to affirm that as God had Circumcision , Sabbaths , and other rites , to difference his people from the masse of the world , it is fit to have now , some difference to discriminat his Church , and since there is a change of the Temple , of the Sacrifice , of the Circumcision , of the Paschal supper , of the Priest , a necessity may easily be suggested , of an alteration of the Sabbath , heightned when we consider that Christ came to work a new creation , Isa. 65. for which , a celebration of an old Sabbath , had been incongruous , and his kingdome beginning from , and his resting dated at the Resurrection ; how consonant is it , to name this day , the Lords day , and in the proportion all it's followers ? HIS sleeping or resting on the seventh day in the grave ▪ typifying that the old Sabbath dyed with him , as all other changeable ceremonies of the law , which none ought to judge us in respect of a Sabbath , or a holy day since Christ hath triumphed on the eight , let us rejoice , beholding as badges of his victory , the scares of his wounds , the print of the nails , the wound in his side , not only as probable tokens of his rising , but as jems to adorn his royal body , as a testimony of his victory ; and as some think , to be seen yet in heaven , that as in his Church militant , he hath bread , and wine , continually as visible memorials of his bloudy agony and death , for his peoples stronger confirmation ; so in the triumphant , the scares of his wounds , remain in his body , before the glorified , for more fervent , and eternal Iubilation THESE same wounds , when seen and felt , besids his own faithful Testimony , so strengthned the Apostles , that the ghastly frownings of an incensed crew , in this wicked world , was but a whet-stone to edge their zeal , for publishing this truth , this glorious truth of the Resurrection : for though it be said he was stole , yet who durst rouz this young ly●n ? and a little more money , would have made the Souldiers tell another tale ; he quickned in the grave , by receiving in the second time , his soul then rose from out of the grave , astonishing death , amazing the keepers , yet so heartning , and heating his Disciples , that they spurn and disdain the threats of men ; accounting all the worlds wrath , or fawning to that degree of naughtinesse as to comput it dung , in comparison of the excellency in the knowledge of the rising from the dead , all created beings in the power of man , being but a cypher to the Resurrection , Christ by it ; and in him , themselves conquering ▪ and flying above all the pouder Crakers , the ungodly should frame or fire , to disturb the power of it's Doctrine , or the progresse of it's publication , the voice of all the Martyrs being like the call of Heli●dorus , who refusing to sacrifice to Idols , and being tormented for denyal , cryed out aloud , O Lord Iesus Christ , assist me , and when the crown of the Chu●ch is now beheld , to have been but made the pu●er , by the fires of devouring persecutors , and the ancient Stanza or holy Doxology of our Quires , now heard in giving glory to the Father , and thought upon , who so dul as not to anticipate the rehearsal , and suggest the fam'd answer given to the same Martyre , is yet returned to all Saints witnesses , and confessors , be not affraid for I am with thee ? FOR●s ●s unhurt with torture , how have the heathen and Iews been braved , and out-braved by Christians through the hope of the Resurrection ; Paul was thought mad ▪ and Heliodorus thought a witch , but he call'd , my Charmes , my Art , my Craft , is Christ ; and demanding respite for three days to advise what to do ; he repaired to the Idols Temple , and in fervent prayer obtained from heaven , the falling of them all like Dagon ; for which being set upon a fresh , he made ample confession of the truth of Christ , yea his tongue being cut , he preached heaven-ward with his hand , untill he was sl●in , rejoyceing in hopes to see God in his flesh ; desireing also to depart and to be with Christ. BY the Resurrection , the Believer hath a privative and a possessive good , the first containeth an abolishment of hell , and death , that they be not the portion of his cup , Christs appearing to be the Son of God by it , haveing brought life , and immortality to light , is the substance of the other , 2 Tim. 1. opening the gates of Death , a typ of the resuscitation of our mortal bodies , having made out peace , by defraying as a surity , or cautioner what we were endebted to justice , whereby we are accounted just and righteous before God , his egress● from the prison of the grave , testifying a discharge , and ma●s ass●ilment : whence still to our being condem●d ▪ there is oppos'd , his rising : for who shall lay any thing to the charge of Gods elect ? it is Christ that dyed , yea rather who is risen again ; and in this righteousnesse it is , wherein S. Paul desire to be found , makeing it his own by faith : and rejoyceing in his own security thereby , blessing God for that victory ▪ which in Chr●st he himself obtained , the day book of his sins being crossed and the head of his adv●rsary bruised , by the substance of the Crosse in the power of the Resurrection , which so far virtuats his life , that as raised in Christ , he accounts not himself any more in this world , haveing his conversation in heaven , not regarding the knowledge , even of Christ , after the flesh as did not a latter Saint , who seeming to behold his Saviour in bodily shape , visionally , cryed out , Lord keep that sight from me here , but let me behold it in thy own Kingdom in the other world . RISE therefore from your vain conversation , from your graves of lust , your reward , is slighting Christ , or selling Christ , being no other then what the Patriarchs had , when they sold Ioseph , or what Iudas got , when he betray'd Iesus , viz. shame and fear , which whoso would avoid , must follow him , who is the way to young beginners , the truth to such as affirm , and life to those that persevere , the way , to them that ask the , truth to such is have found , the life to those who passe , the way to them who travel , the truth to them who rest , and the life the righteous do enjoy , all procured by the death Christ underwent . IT is said the lyons whelps lying as dead , three days after birth , are awakned by the roaring of the Syre : certain it is that after three days this lyon of Iudahs trib , was raised by God the Fa●her , for thogh his rising be attributed to the Spirit of holinesse , Rom. 1. as also to himself , having a power to take up , as well as to lay down his life , John 10. yet it is also expressed to originat from the Father , for God said Peter raised up Iesus , Acts 2. scattering the least mist could arise from doubts , temptations or surmise , improving faith against all stumbling blocks , the holy Trinity joining in one for Christs manumission from the grave , all being reconcil'd to man in his Saviours actings upon that particular , the Lord God , who had sentenc'd Adam , raising the Son , who was God , and by the Spirit , who with the Father and the Son , is one , all equally willing , equally appearing for , and equally approveing what by the determinat counsel of the Father , was under agitation , in that affair . SHEWING withall , that as Christs manhood , was raised by God , through the Spirit of holinesse , so the quickning of man , against the deadnesse of sin , ignorance , and unbelief is the sole work of Omnipotency , which alone can remand back , the Spirit of sanctified illumination , men possessed , in the loins of their Father Adam , and adapt them by a receive the holy Ghost to walk as Sons of God , not of men ; yet as nothing quickens except it dy ▪ so neither can the sinfulnesse of sin , be taken away , untill man know he is sold under it , and by it betrayd as by a Iudas into the hands of the Devil , who hath the power of death , that is , of execu●ing , not sentenceing : which conviction of heart , only maketh man to dy with Christ , and necessarily must preceed a rising with him . TO some it is true , Christ is not yet born ; such are the lofty Spirits , the touring souls , behaving themselves not as Children weaned from the mothers breast , but as so many Gyants begotten of some Goliah , and born of some radiant Amazon : which conceit maketh them conceive themselves some great body , and being contrary to our Lord , who was born a Child , that is , for humility , and meeknesse debonaire and affable towards all , soar in their carriage , and Pea-cock like , moutting in the sun-shine of their own vain glorious imagination , as if with the Pea-hen , all must then be in love with their mistaken transcendency , and couch to the shadow of their greatnesse , whereas quite contrary , self denyal , religious pensivenesse , for the losse we have had , for the things we want , a reversing of the Escutcheon of that excellency , which fortune or parts have bestowed , because ensigns of our mysery , and badges of our poverty , tokens of the infamy because sinfulnesse of our birth , are still in those true Children moraly , and in their own esteem little ones , to whom belongs the Kingdome of heaven . TO others he is not yet dead , these are the carnal , the fearful , the sensual minds , who desireing to live in the affluence of fl●shly pleasures , flye from the Crosse as a bugbear , and sailing in the Pleasure-boat of a bare profession , in the least cloud gets into the coast , snugging under the wind of alluring comforts , hat 's nothing more , then to ride out a storm , with the warelik builded and storm prepared for Christian , knowing he cannot weather out the tempest ; and judgeing himself no further in safety , then that the next step lands him on the shore of ease , delight , and ticklish pleasure : where , loving this present world , he embraceth it with both arms , saying to tribulation , at a more convenient time , I will hear thee again in this matter ; and so with Peter denying ( any soul saveing ) knowledge of Iesus , chuseth the warmth which the fire of the Mammon of this present world doth affoord , accounting beloved Paul mad , for ( because of the Gospel ) enduring a storm , or abideing a night and a day in the deep , judging the cargo of a soul not to be valued at so high a rate , that the losse of the vessel of the body ( which is but the h●ll of man ) should be suffered , to endure such hardship for it's security . TO others he is not risen , these are the thunder-struck , the conscience-smitten sinners , who with Iosuah , ly all day before the Ark of the Lord , complaining of flams , kindled in their souls , through wrath for●een ▪ being invaded by sudden incomes from above , as by a troup , before t●e Lord him●elf come to pul down , and to destroy , to sentence , to condemn ; with Mary Magdal●n , they cry , who shall roul us away the stone ? of our sadness sloathfulnesse , ha●d-heartednesse , and bitternesse ? ) wretched m●n that we are , who shal roul away the stone from the Sepulchre of our hearts ? from the sight of our eyes ? and in pithy Harangues ▪ de●ats upon their own misery , because of ransgression , with broken pauses , again feelingly sigh , because of aggravated circumstances ▪ calling out with that convert Thais , who having led a life unchast , and purchas'd great riches , by unlawfull embraces loathed her self , and casting away her wealth , not daring to name God , her ordinary prayer was , O thou that made me have mercy upon me . BVT there are to whom he is risen , making them to rejoyce , with exceeding great joy , becomeing rivals , even to Angels in point of exhileration , rising from the deadnesse of rottennesse , and filthinesse darknesse , and horror , found in the vault or grave of polluted Adams●ff●pring ●ff●pring ; having the lively colour of a sanctified countenance in the face of their conversation , by being conform to the amiable aspect found in the behaviour of the old Saints ; which if denyed , they answer as the blind man did the Pharisees , one thing we know , whereas we were dead , now we live , and behold the things that are above , not bowed down as before , but makeing straight paths for our feet , towards the mysticall Galile , to see our Lord , avoiding the s●arch of these Finical Apish , Trivial , & poor things in the valley of this world , to enquire after , 1. what is in that mount to which he hath ascended and 2. whereof he hath told us ; for remember , to seek the things , to affect the things that are above , to be dead with Christ , and then to live like him , are the only four scriptural tokens of a spiritual Resurrection , flowing from the power of our Lords rising from the dead . OVR elder brethren the Jews , keeped one passeover , and their first at their comeing out of Egypt , Exo. 12. another was observed in their journey through Sinai , Numb . 9. a third at their entry into the holy land : that Christ is our passeover ; and that he is the lamb of God , and that this is our Paschal feast in the truth verity and substance of the old rite of eating the passeover , is clear and evident ; yea let the Mystery of that lamb be reviewed , and both the Christians duty , and the Christians Saviour , are beautifully delineated ; a lamb pourtrays Christs meekness , innocency , and harmlesnesse , that the lamb was to be of the Male kind , respected his courage , activity , and Spirit ; it 's spotlesness , his undefilednesse with guilt or sin ; it 's being a year old , the perfectnesse of his age , and ripenesse of understanding , exactly qualifying him to preach ; it 's takeing in the first moneth , shews our duty of consumeing the whole year in Gods service , the first moneth whereof being consecrated unto him , by this formal worship , points out that he is enfeassed of the whole ; that it was to be in the fourteen day of the moneth , sheweth Christs comeing in the darknesse of the soul ; and with full Moon clearnesse , shins for secureing it against the darknesse of error , and the evening doth so evidently publish his comeing in the last days , or ages of the world , that it needs no remark . That it was to be eaten with unleavened bread , banisheth malice , and wickednesse , this day from the houses of your hearts ; that it's blood was sprinkled upon the door , is but the necessity , we stand under , of haveing our hearts purged from an evil conscience ; that it was to be rosted only not boyled , is but the wholesomenesse of the Gospel of peace , and implys it's good nourishment , and that the Doctrine thereof is not pleasantly to be handled , according to the soft , or easy tempers of men ; that nothing was to be left of it , enjoins nothing of Christ to be reprobated , slighted , or set by and that no bone of it was to be broke discovers , that as Christ lost nothing by his passion , so by nothing since is he to be overcome , or hereaf●er to be ●uperate . COMMONLY we call this feast Easter , from Eoaster an old Saxon goddesse , whose feast was either in , or about this time celebrated , but the name Pasch , ( i e ▪ ) a going over , a marching away , is more holy , more divine , more Scrip●u●al ; and the Resurrection falling upon the Pasch , ra●her to be used for our instruction , in keeping this feast , which who so would keep with Christ , ( who on it passed from the grave ) and his holy Church must keep it , with the sour herbs of sorrowful contrition , as nobly resolved to hold fast the profession of our Faith against all difficulties . LET us with him , eat our passeover standing , and like religious pilgrims , not leaning upon the staffe of our own understanding . but upon that of the Spirit , which may be obtained , and preserved , by girding our ●oyns , abstain from fleshly lusts , having the shoes of peace , whereby in holy solidity , and grave deportment , we only make way and passe towards heaven , in hast , that is , not being tepid , dul , or negligent in heavenly matters , or soul-concerns , leaving the spiritual Egypt , or Pharaoh , of Satans subtilty , and earths gaiety , going through Sinai , or the thorny cares , troubles , vexations , that are in this world , still making progresse toward Iordan , in the walks of sincere devotion , untill we see the Captain of the Lords host in religious confidence and as Iosua , stood , so let us worship with the Disciples saying what saith my Lord unto his Servant ? not fearing but to feel the vertue of that expression , all power is given me in heaven and in earth , but , Mark 16. ye shall cast out Devils , which is done by the Ministry of the Gospel ; and when a Soul is converted from the error of his ways , ye shall speak with tongues , ( i. e. ) the prophane ribbauldry of fleshly communication shal be renounced , the things that accompany Salvation being the substance of your future discourses , ye shall take up Serpents , in driving malice , wrath , rancour , back-bitting , whispering , evil surmising from the ground caverns , and hollow places of the heart , and if you drink any deadly thing it shall not hurt you , in not being drawn away by the enticements of the great deceiver ; but rather in zeal cry out , depart you cursed , or if by guile you transgresse ▪ redr●osse shal be obtained by a vomitting up the sinful potion , in acknowledging thy sin by which you shall not dy , for some shall lay hands on thee , as sick ▪ recovering thee by the light of a good example , and provoking hereafter to love , and to good works , to joy and comfort , as Peter was when Mary according to her charge informed him of his Masters rising , and of his place of meeting , to him in particular , giving him the sweet relish of reconcilement to his Lord● after the sour and bitter herbs of his tears , and undissembled sorrow . WHICH yet the tydings of the Resurr●ction communicats to all who remember , and genuinely confesse , their fearful falls from a fair profession , their frequenting the company of ungodly scorners , biasphemers , without a check o● abhorrence of their crime ; lastly ▪ who by the crowing , or rather sounding of the Gospel , minde the errour of their ways ▪ and accordingly renounce forbidden pleasu●es , for if by that the sentence of death be past upon the Soul the Resurrection like the Prophets lump of sigs ▪ cureth the boyl , and by signs from heaven , assu●es the prolonging of his days ; his going up unto the Temple of the Lord , d●scovering the line of his years , hereafter shal run pararel to eternity , of which the promise of Canaan was bu● a sign , and the certainty , the dying fruitlesse , or childlesse , mad had , of having seed raised up unto himself , by his brother , or next kinsman , in Israel was a dark representation . NAMAN was perfectly cured by his washing seven times in Iordan ; and likewise was the leper cleansed by being sprinkled seven times with blood ; by the same number , in appearing unto his Disciples , did Christ cure , heal , and remove , the diseases wherewith sin , and his passion being misconstructed had infected their minds , and perplexed their souls about thoughts of him : creating in them , ( and by that shewing his purpose towards all converts for the future ) such graces by seven times manifesting himself , as must be had of the Spirit , for more fixing of the Soul , in it's doubts and spiritual attendance ; as first of the fear of the Lord , in appearing to the woman , for they were affraid ; next of the love of himself , for he appeared to Simon whom he knew ( as he knew all things ) loved him ▪ next the Spirit of knowledge , when he opened the Scriptures unto the two going to Emmans ; of Might , next , in his opening the door , when he appeared to the eleven ; next that of Counsel , when he advised to cast the net from the right side of the Ship ; and of understanding , while he opened unto them once more the Scriptures : and then of wisdom , when they saw him taken up where he was before . THOVGH there are , who subdividing some of these again , will have him to represent the mode of that assurance , he yet bequeaths to believers , in the vertue of his Resurrection , makeing his first appearance to Mary Magdalen to be the comforts he principally intends , to the most noted , if mouthful , and penitent , offender , his being seen of those women returning from the sepulchre who held him by the feet , mystically to discover his acceptance of the meek and lowly , his beeing seen of Peter , either as he returned from , or entred his grave , or in the place where he did weep , manifests his intentions to the willing and obedient : for Simon by interpretation is obedience . Again he appeared when they were gathered together for fear of the Jews , shewing the happinesse design'd , for those who unite in one , and his zeal , to be found of them who sought him . ON different daves and times he appeared also ▪ a● when Thomas was present , hinting that the unbeliever at last shal increase in faith , and afterward as they were fishing , typifying , that abundance of converts should by their ministry be gathered to the Church ; yet not by their labours or studies , for they had toyled all night and got nothing but by his blessing , accompanying their pains , through obedience . HIS Disciples saw him on a m●unt , it 's thought Tabor , where he was transfigured ; and how have comforts been multiplied upon retirednesse for religious contemplation ? his upbraiding the eleven as they sat at meat , is but a lesson construing his call to sinners at the eleventh hour , for though such be suffered to dwell in sin , they shall in mercy be reclaimed , and their wisest acts not being done in love , and fear to God , shall be by themselves deemed foolish and unwise . HIS last appea●ance , or being seen on mount Olivet , shadoweth , that the o●le of m●rcy , given to the merciful , shal as a scale be a means to ascend up , or as l●mp light , shew them how to work the work of God burning in , or carried unto them by the conduits of earthy vessels , that i● , earthy enjoyments , which as a ladder shal more fit them for easy accesse unto heaven godlinesse haveing the promise of this life , and that which is to come ; and giveth more Grace . BY the way observe , that Christ , first of all appeared to women ; blameing such , who rant and curse at that sex , as being Mother to sin ; whereas had they been in Evah's happinesse their felicity may be , had been sooner forfeted for a cup , then hers was for a bite ; but such ought to understand , that God is wiser , then Satan , and stronger too , and hath now made that sex to intimate the world to be redeemed ; and that unto men , moving them to tendernesse thereby , our lapsed estate being wholly restored by a woman , by women , out of a garden through the report of an Angel , Christ and believe acting together , making our Salvation more sure and better grounded , then when it stood either upon Adams , or Evah's behaviour . MARY Magdalen a notorious sinner saw him first , why then should attrocious crimes in Male or Female deter the affected , from accosting that throne , where mercy sits , and benevolence invits , to crave a remission ? in her saying , unto all be not affraid ; & not resting there , ordering them to proclaim his rising to their , and to his Brethren , that the womans blot of the fall might eternally be obliterat . FOR though first in the transgression she is again , and first also , at the Resurrection , the history whereof , when read , we shall find that women as most deserving , were first comforted and employed ; for , when men thought it good to sleep in a whole skin , were they laying out their money , watching from sleep , hazarding their persons , to anoint his body ; not fearing , but undervaluing the sword of the keepers ; these women saw two Angels , yet it 's thought he on the right side , cloathed in a long white garment the same it may be who rolle● away the stone , said , be not afraid , I know whom you seek , &c. a●d the right , is the hand by which the Church is embraced the hand of nimblenesse and action , without which support , the present whitenesse , or seeming comforts of this petishing earth , might fascinat , and bewitch the heart into flaunting purposes , were it not told that the comfort we seek , is not here to be found , or deject it into desponding ▪ and fearfull meditations , were it not informed by the power of the Resurrection , where Iesus , a Saviour , might be spoke unto and treated withall . A Doct●ine never capable of infirmity , or old age ( which is darkly seen , in the Angels appearing as young men ) still enlivning with fresh supplys of grace , and ordering a retreat to whatsoever thought , amuseth , or amazeth the inquisitive or self-s●arching heart ; causing it still to be cloathed in white , by the vivifying robes of celestial purity , and contrivances of real and forestalled heavenly joy ; the prospect whereof in these womens diligence , dischargeth wallowing in carnal ease , pressing to a speedy rising , even in the dawning of the day , from the soft bed of sensuality , to that more soul comforting exercise of searching after our Lord Iesus ; enstating our selves in his favour , by unguenting the body of his poor , crucified , and traduced members , since he himself , now as wel as then , needs neither our Spices , nor oyntments , that is , our alms , charity , and beneficence . YET let heaven behold us at some cost , in preparing spices and oyntments , at the charge of self denyal , with discretion , zeal and rais'd devotion : for unto those is oyl compared ; and if Demosthenes thought men were likest the gods , when they did good ; sure we may affirm , they are very unlike Saints , but exc●edingly resemble the Devil , who will not do good to Gods poor , nor ( pardon the expression ) to Christ their God ; when he seemeth poor ▪ as here he did , to the holy women , wise Ioseph , and holy Nicodemus , who teacheth , to r●fresh and to preserve in vigour , to keep from decay ; and to comfort the soul now of Christ , by the oyntments and embalming Spices of sins mortification : for as he dyed , by , so he also dyed for , our sin ; and by Ointments of praise , gratulation and thanksgiving , we prepare for him the rather , that he rose again , or was raised , for our justification ; which if not accomplished , you are yet in your sins , the discharge not being procured from God , the true and just creditor ▪ then are we under the power of the Devil , and heirs of hel and damnation , being children of wrath ; but if Christ be risen , nothing of all these , to discover which , an Angel was sent to roul away the stone from the sepulchre , as the Iudge ordereth the prison doors to be opened , signifying to spectators , to believers heaven to be reconciled , and the work of the Resurrection to be perfectly wrought without the power of Negromancy , which might have been objected , had he , immediatly with the witch of Endor's gods , rose from the earth . HENCE that inference is good , the Spirit shall convince the world of righteousnesse , because I go to the Father , ( i. e. ) I go to the Father , therefore I am righteous , for in his face might not I look , having had by him sin impured , if I had not compleately satisfied for the same , and done every thing to perfection , which I came into the world for , which was to take away the sins of the world , which being done , I am righteousnesse in my self ▪ and the Spirit shal prove me to be right unto all , because I am gone to the Father ; wherefore he rose in the dawning of the day , the clouds and darknesse about himself , the darknesse and clouds about the souls of men ▪ being scattered and gone , the Sun of Righteousnesse with healing under his wings ( a metapho●ick expression from the spreading of his beams , and stretching forth his rays , as wings ) covering us , and brooding over , by his warmth , ou● young graces , for their strength , and healing our old sores , and festred boils , that we might not be darknesse , but light in the Lord ; no● as lepers secluded his congregation , but as his symbol had been like that of Maximilian of Bavaria , he brought visible testimonies of everlasting reconcilment from all in heaven , towards all on earth : that Duke gave in a field , two Turtles , standing on the brim of a cup , on each side of a lance , which was adorned with a Crown su●mounted by a Cross , illuminated from a glory out of h●aven , all upheld by two right hands complicated , or joyned together , issui●g out of the clouds , with this motto Concordiae ae●ernae , as if by the support and Union and of the two natures , there were a cup of Salvation offered , now to dove : like innocents , shining from heaven by the Crosse , offering a crown of glory , in laying a side Hawk-like ferity , and uniting like kind mates one to another , since amnestia , or oblivion like , acts are passed in heaven , towards us all , which is made out beyond demonstration by our Saviours going to the Father , by his rising from the dead . DOTH●ot ●ot the Holy Ghost , presse in divine writ a life Godly , Holy , and prepared always for heaven , in forsakeing the unfruitful works of da●knesse , upon and from , the doctrine of the Resurrection ? as if those , who looked towards it , should not look behind them , least they be concluded not fit for the Kingdome of God , but love●s of this present world and catere●s for the flesh : seeking to fulfill the lusts thereof , to mortifie which , how incredibly rigid hath been the abstinence , and how strangely fervent hath been the prayers of the Ancients , in their Quadragesimal or Lent-devotions ? in them ● menting their own and their brethren's excesse , in their voluptuous embraces , studying to live unto piety , not luxury ; refusing oft to pay Nature her just debt of a●iment , and food , for her too oft debaurds , makeing this feast a spiritual Pasch , truly passing from darknesse , and it's works , the deeds of the flesh , to the operations of the Spirit , the renuing of the Spirit , by putting on the new man after God created in righteousnesse and true holinesse ; perswading , by the sanctimony of ●heir carriage , others to receive impresses of the beauty of holinesse ; beholders admiring their love ▪ which wrought them unto an imitation of their deportment . THOSE that rose with Christ appeared unto many giveing infallible tokens of their leaving the Society of the dead , whether Adam , or Iob ▪ were among them , as some sa● , I know not ; yet his is certain , that their Resurrection mystical is to be questioned , whose acts do not quadrat with those ru●es of blameless ▪ and spo●lesse behaviour , by law expected , and in con●cience also resolved upon , by such who really are influenced with , and by the power of the Resurrection animated to things above : We hear of the perverse , surly , morose lives of many , but such as are risen with Christ are doing good , and walk charitably with all men , tha● such who are without , ( that is , out of the Church ) as Pagans , Turks , ●ew● , may be won by their good conversation . We see many puffed up with impudence ; and arrogance , but they are cloathed with humility ; multitudes say , come let us eat and drink , for to morrow we dy : these are temperate in all things , and not knowing what a day may bring forth , dye ▪ dayly , a number grumbleth mu●mu●eth , repineth , at this and the other Crosse ; at this , and the other , fancied calamity ; these posesse their souls in patience : too many assemble in Troups , to Harlots houses , are whoremongers , Adulterers , these ●bstain from the very garments spotted with the flesh , How numberlesse are such , who curse , rail backbite , snarle at their Brethren ? & like dogs swear , that is , snarle , & grin at passers by , these honour all men , pray for all men love the brethren , giving Religion a lustre , and really beautifying the cause of Christ. AS the Iews fondly teach , that only the Godly , shall rise at the last day , we may truly pronounce , that the Godlesse , are not this day raised , the communication of those two who went to Emmaus , discovers the truth of this , who though sadned at their Masters Death , yet were not Spiteful at the instruments thereof , speaking how the chief Priests and the Rulers , delivered him to be condemned , without any other epithet , expressing rancour , there be who will have these , Luke and Cleophas : Luke , is rising up , and Cleophas hath glory in his name : and surely the rising from darknesse and deadnesse , with the desire of being glorious , is to go to Emmaus ▪ which by interpretation is desire of counsel : and how happy were it , if this age would advise with and about it self , touching the verity of Christ , and Him risen , together with the duties d●pending thereupon ; leaving Ierusalem and all its g●udinesse , to walk those sixty furlongs Morally ; these two physically trod , it is a number arising from multiplying of ten by six : The Ten Commandments being appointed by IEHOVAH , for the rule of our Actings , and the renouncing this present World , amending our Lives , crucifying Self , voyding Hypocrisie , keeping of the Heart , w●tching over the door of our Lips , being the six paces to be observed in our going over the moral Law , We cannot chuse but have Christ with us , and our eyes to see Him with great ●oy , where now because glorified He shal not only eat bread with us , as in the History , but shall sup with us , and we with him , as in the Revelation ; unto which a serious reflection , and deep medita●ion upon the Cross , and sufferings of our LORD , this passage examplifies to be a fertil-mean . LAY your ear to the holy Communication these two had , and it 's properly a devout imagination , to conceit Luke speaking , Brother Cleophas , can you forget the clamour of the Priests against our Master , when Pilat was determined to let Him go ; how they cryed , away with Him , crucifie Him , not this Man , but Barabbas ? yea a murtherer ; whereas our Master , shed no mans bloud , but went about doing good to every body , and that in such a way by commanding , praying , advising that I should have sworn he had been the Son of God , whereas now I conjecture his Fa●her ha● smitten them with blindnesse , as he did he Sodomites , with Hemroids , as the Philistens , with fire as , did Elisha the Cap●ai●s o● s●me other way had been found , as by a v●ice from heaven , for his sons delivery , but to lay hold on that tattle of his appearance to the women , is to be swallowed up of errour , Luk 24.11 . their brains , their early rising , their ●ea● hath certainly disturbed them , and made them fancy they saw , God knows what ; and as some think , the bells Cl●●k . Dear Brothe● might Cl●ophas say ; I should almost be of y●ur mind : but when I remember of Lazarus ( whom you mind me of ; for you know we heard a voice from Heaven ) I s●y , when I think upon him ▪ How fresh , how well-coloured , he was raised ; by a Loud , not Che●ping voice , with words we understood , not dark Phrases , as Conjurers and Charmers 〈◊〉 to do , I must conclude him to b● the Son of God , though I confesse , I marvel he wrought no miracle to save himself from sc●urging , from dying , and since he said he was King of the Iews he came not down from the Crosse , that they might believe , this I confesse sticks with me , this I am sure of , if he be alive this day , he will be so to morrow and next day also , and we shall see it and know it , his goodnesse , sweetnesse , kindnesse , and merciful disposition towards all in distresse , but especialy to us , makes me confident , he will not conc●al himself long , but will come unto us ; and God , who in the simplicity of our heart doth know we followed him , not for any lucre we got by it , shal setle us in the truth at last , and reward us according to the integrity of our hearts : therefore be not affraid , at our return we shal know more , and your bells clink may be retorted unto , & turned by a Crosse Proverb , before the lame post , make much of one , there is few good ; a true axiome and holds here , the women being of excellent endowments formeth hope , of future comfort by a certainty of all things . SVCH communication administrats such grace , that it is no wonder , if the fiery chariot of Religious gifts , hasten to come down for conveying the heart aloft , and the Spirit , as at Pentecost to come with full information of all s●ving truths , takeing the Scalls of doubtings , from the eyes of the mind , as Saul did from those of his body , makeing it to be known for a truth , that Christ is risen indeed ; and if he should seem as though he were to depart , in the coldnesse of the heart to those conferences , then be instant with thy Mane ●obiscum , abide with us , Luk. 24.29 . the evening of thy dark , and cold surmises , clouds , temptations , and other perplexities , being approaching ; and if serious , he shal continue to the end , and make appear , that he is no stranger to thy affairs , but well acquainted with whatso-ever hath , shall , or can , befall thee comforting thy soul in all , and all because of the Resurrection . IT was a Iwell expression , that fell from the mouth of the golden-mouth'd Father , that at the Sun rising upon the day of the Resurrection , it was defraying of just debt , to begin teaching of brotherly kindness , and charity , applying the power of the Resurrection , for cementing the hearts of men one towards another : it appearing to unite God and Man , yea gloriously procured it ; but how can these things be without a conformity to his death ? Not such as is fabled in the Legend of that Popish Saint ( Francis ) who is said to have the print of the nails and spear in his feet , hands and side ; or such either as is recorded of the herb Granadille in America , in which ( if we believe report ) the instruments of the Passion , to the whip , the piller , and the thorns , are visibly seen in the flour , nor it may be with St. Paul , to have the wales of the persecutors rod , upon the flesh , the gore blood lying , and not cured in the blewness of the stripe upon the skin : the Fellowship of his suffering , even to his condemning by Pilat , being to be answered by a severe sentenceing our selves , singling out every sin , and processing it before the barr of Conscience , according to the judgement God makes thereof ; causing execution to follow , with as much Zeal , and as little delay , as did the Jews , after the Governours sentence , of of which take one Coppy in record . Take you Iesus of Nazareth a contemner of Cesar , and one who calleth himself the Mes●i●h as hath been proved by the Testimony of his own Nation , to the Common place of execution , and in derision of his Kingly Majesty fasten him to the Cross : but to evidence the uncertainty of this History , ●ake it as another Coppy sayes , it was I Pilat President of Ierusalem , adjuageth thee Iesus of Nazareth for making thy self a King , and for calling thy self the Son of God , and for making sedition among the people ; Ordereth , according to the Laws of the Roman Empire , thy fastning to the Cross , and to be lifted vp un●ill thou die ▪ wave●●g th●s , every sin , pretending to have rule and command , hath forced us to deporable actings , and by usurped Authority , countermanded God , harressing the soul by Sedition , having seduced it , from orderly , and peaceably walking , Pride , Ambition , Lust , or Envy , having been made King by the wills content , ordering obedience to our Maker● dishonour , and our own disquiet , Redness of eyes , Deadness of heart , Fury in face , wounds in the side , Death in the fi●ld , moving on uproar , wandring thoughts , as posts runing to and fro , abbetting every lust almost to u●pardonable transgression ; in that sinfull stayedness , as if because of Impudence , Corruption had b●en of God , for which it is to be adjudg●d to the 〈◊〉 by man , who is established under God over the Common-wealth of his own Soul , having Common-Laws and rules for discerning of matters , which if not hearkned unto by passion , fear or otherwise , may cause deposition , which Pilat feared , who , when called to Rome to answer for tirany , fearing contumely , and receiving affronts , sl●w himself : as Herod also did , who is thought to be aimed at in the parable of the unjust Steward , and like him when layed aside for male-administration , being banished by Caesar , proved fellon ( de se , ) a self Murtherer . AND hark , is it not perspicuous , how that all the persecutors of our Lords body , which is his Church , or the instruments , and abbettors of his Death , as Judas in himself , or the Patriarchs in his Tipe , Ioseph , in selling him , have bought sorrow for twentie pieces of silver in common sickles , the other for thirty of the Sanctuary , they for their Brother had twentie five shillings sterling ; he for his Master three pound fifteen shillings , and for a Courtezan , a Draught , a piece of silver , a morsel of Bread , a Madrigall , a Song , how oft is he betrayed into the hands of sinners ? men selling their Saviour to hugg their lust . THEERFORE such as design profit , by the Resurrection , must conclude the additament of worldly pelf , or carnall pleasure , so basely purchased to be sordid , and unhappy ; studying rather the particulars wherein Christ can be advanced , that estimation may be made according to reall worth , and the account of truth , he being the Truth , the way and the Life , the first of Religious verity , the next of holy Conversation , the third of happiness eternall , which are infinitly in true reckoning , preferable above and beyond the deceitfull appearances of temporall possessions , for appearances they only are , as is to be seen in the agents of our Saviours Passion : First , of the Patriarchs , who sold him in Ioseph for a bond-man , next in Iudas , who delivered him to them , who condemn'd him as a Malefactor . HE was slain by Cain , in Abel , and for that Cain is to be censured , that is , sin must be charged with his blood ; In Isaac after , but he escaped , and the Ram in the thicket served for a burn'd offering , we , as that Son of Laughter escape the hand of justice , he is the other's seized upon , found in the thorns of his Passion , which were planted by our hands , and made to tear his holy Body by our folly ; and since he hath also escaped ▪ let his endurance dash the lust of the Eye , the lust ●f the Flesh , and the Pride of Life ; which were the thorns that pricked him , the nails that pierced him , and the Envy that caused him to be persu'd , for which Crown him with Roses ; and vailing our face as did Rebecca , being ashamed for former delinquences , let us as chast Virgins espouse him unto our selves , returning into our houses , dead in sin , and crucified unto the World ; which is seemly , Christ having suffered for it , before us , for that end ; having promised ●n the third day to raise us up , we bearing our Cross in sincere sorrow : not comming down from it , by consu●ing with Flesh and Blood , or keeping any one sin back through prophane Custome , rive ed in us : but bow down our heads in humility , and give up the Ghost in constancie ( sle●p●●g ) ●hat is resting in the se●enity of a good Conscience , looki●g for that hopefull assurance of the Resurr●ction and blessed hope of the fru●tion of the Spirit of holinesse with H●avenly mindedness ; in which , as by A●gles , we shall be comforted , assured and solaced Untill we meet the Lord , in the holy Mountain , where he shall be seen as he is , and we know as we ar● Known . WE are said in our Carnal-capacity , to be dead in sin ( though alive by nature ) as having neither Life , Breath , nor Motion for things Heavenly ; the greatest vants of Heaven , though set before us , in Word and Sacraments , or any other nourishing spirituall aliment ; benefiting us no more then the choicest B●●que savour , or re●l●sh of the most delicious or 〈…〉 , from the most artificial cook , c●u●d replenish , sa●isfie , or fill the emp●y , because no 〈◊〉 , entralls of one Deceas'd ; Bu● t●at Spirit of Holiness , which ai●●d up IESVS , shall uicken this mortal body , and giving i● a living breath , cause it become a living soul , hungring , and thirsting after righteous●esse , groaning , that so industriously it should have pulled misery upon it self , which can only be compensed , by being naked ( as all Crucified malefactors were ) in an Ingenuous●cknowledgment ; not putting on the Fig-leaf of an excuse , as Adam , but rather , when reproved , answer as CHRIST did Herod , in silence ; which indeed , may put flesh and blood into a heat , a sweat , pleasure and re●enge , saying , Let this be far from thee , pitty by self and me , who hath been ever with thee , yet it must be endured : For , because of this , thou cam'st into the World , and Angels shall then comfort and strengthen , in that ●avishing sentence , the Father hath forgiven thee , thy iniquity is taken away , thou shalt 〈◊〉 die . ONE Thief must be Crucified , that is , thy decei●full Heart : another , must be peni●ent , and beg mercy , that is , thine own Soul , for delinquencie & offending yet let it not be desperate , as those without Hope ; but urging , pressing , as earnest for Salvation , an● infallible note of prepared Paradise , and then of all thy sinful courses , cry , they are finished : Hanging still upon the Crosse by outstretched hands , in Obedience securing thy Soul in all service , within the Rock of thy Saviours merits , fitting us for a Resurrection upon the third day . First , from the plague of the heart , the boile of putrid Corruption ; as from the bed of Hezekia , next from the belly of Hell , in dismal frightnings and starrings of Conscience ; as from the Whale in Ionah , and from the sentence of death , passed in the breast of the Law ; as did Isaac from the Altar of his Father , the third day being figured in that Patriarch , that Saint , that Prophet , and a Day in which there was never one raised from the Dead : HE excepted , the third Day being keeped for him in Honour , and therefore , He is said , to rise the third Day , according to the Scripture : A Sabbath also interveening , in which it is observed , ther● was never Man raised , either in Old or New Testament ; and CHRIST being the Hea● of the RESURRECTION , shewed in this a purpose not to disjoyn Himself from those before risen ; but to continue Communion chused another time , which was the third Day ; Leaving the Sabbath , I might say Saturday-Sabbath , to rest with His Grave-cloathes , as never more to be used ; and ( a● we learn from the Current of Antiquity , from the Vniversal practice of the Church , in times , in , and so near the Apostles , that the head of the Institution is not found , ( making it the more venerable ) though some factiously in our ●●yes rant at the observance , ) designed the Day of the RESURRECTION for solemn ●ppearance before the Throne of GOD , ●hich was so rever'd , both weekly , and annually , that the Precepts , 1. Cor. 5. Let ● keep the feast , and that other expression , ●● . I. I was in the Spirit on the Lords day , ● by many understood , to belong to the ●early Feast of the RESURRECTION ▪ 〈◊〉 observed . REMAIN not therefore with Lazarus the Grave-cloaths of sinful custome four ●yes , by thinking upon , likeing of , by doing , 〈◊〉 then continuing in the acts of concupisence or , such , no doubt , stinke in the nostirles of 〈◊〉 , and shall be killed by Death ; but rise 〈◊〉 third day , that is , this Morning , with ●ur LORD , and appear unto them that ●ow you , talking of the Kingdom of GOD ; 〈◊〉 walking in the Holy City , and be more ●●rious , more sublime , more majestick , 〈◊〉 before , as Ioseph was , when he was taken 〈◊〉 prison , and as IESVS was , when He 〈◊〉 from the Grave ; that Christian being Christian , who is not conform to the 〈◊〉 , suitable to the RESURRECTION CHRIST , which we shall be , if we rise , and talking , salu●ing our Brethren with Peace , and again peace be unto you ; that they m●y perceive we intend for Galile , forsakeing terren desir●s , there abiding now Faith ▪ Hope , and Charity : Faith in the RESURRECTION of the flesh , Hope in the expectation of eternal life , and Charity in the holy catholick Church , expressed in our Creed , by the Communion of Saints . IAMES of Aragon , upon his Conquest of the M●jorca Islands fancied , and created an Order of Knight-hood , called , of Redemption : their service peculiarly respecting ● liberation of Prisoners and Captives , thei● habit was alwayes to be white : Is not ou● IESVS appointed for deliverances ? an● did He not by entring into the Prison of th● Sepulchre , say to each of us detained under ig●norance , force , and fraud , what the Ange● said to Peter , Arise up quickly , cast thy garment about thee , and follow me ? Act● 12.18 Abiding no longer with the possessed amon● the Tombs of the Dead , Graves of lust no● Iayls of sinful custome , let us go forth wit● Him who is , so to speak , Soveraigne of tha● Order , other Redeemers , in comparison 〈◊〉 Him , delivering from a flea-bit , he shiel●ding from a thunder-bolt , a sword , a poyson 〈◊〉 arrow , a burning fire , a ●aging Sea , a ●inging Serpent , a roaring Lyon , and a ●●wing heart-worm , assaulting all at once , without hopes of rescue , except from His Almightinesse alone . BVT how justly doomed are they ? who ●eing once freed will run the second time to 〈◊〉 stocks ? who being washed and shaved with Ioseph will return to their former ●ench ? polluting themselves afresh with ●he noysomnesse of dung-like-corruptions ; ●allowing in the myre of ungodly chambering and wantonness , drunkenness and excess ; ●aining th●se Vestu●es they have put on , in embracing Gospel-Truths , Swine-like lying down , in the pond , pool and puddle of fil●hy conversation ▪ WRITE rather after the Coppy of the ●●imitive Christians , who in this Feast of the RESURRECTION , and many dayes after , refused to , or did not kneel in Pray●r ; judging that a more sorrowful posture , then was ad●quat , or fit for so joyful a season , is their frequent Allelujahs expressed this to be , but stood ; the LORD being risen , as though their joy , chearfulnesse and zeal had perfectly assured them their next motion should be toward Heaven ; It was Christs Pasch , for He left the Dead , they expected their Pasch , and being ready for the Father , stood as alive , frequenting the Holy Communion , the pledge of Eternal Salvation : Young Converts appearing in Church , cloathed in white Raiment , the badge of that purity acquir'd in their Baptisme ; of which Sacrament we partaking , let us keep this Feast with holy Innocence , bat●ing the Garment that is but spotted with the flesh ; our news and tydings , our salutes , and complements being as theirs was , The Lord is risen . THE Answer in our Lives like theirs also in Words ; The LORD is risen indeed . MYSTERIUM PIETATIS , OR THE MYSTERIE OF THE ASCENSION OF THE SON of GOD , Unfolded and applied . Holy-Thursday , May 20. High-Church . 1669. Ascension-Thursday , May 20. High-Church . 1669. JOHN VI. LXII . What and if ye shall see the Son of Man ascend up where He was before ? IN the History of the holy Gospel that express exactnesse of method and dependence , in answering and questioning in other Arts studied , and required , is not alwayes to be found ; Our Saviour who knew the heart , to detect the deceits therein , answering oft according to them , for confutation , and discovering , ra●her then conforme unto , or observe contexture of words and purposes : Among which , these words are evidently to be seen , where speaking of , and proving Himself to be , the true Bread , which came down from Heaven , inferreth thence a necessity of the Jews eating , that is of believing upon Him , and from Himself perceiving their murmuring at the impossibility , or absurdity of that matter , demandeth , What and if ye shall see the Son of man ascend up where He was before ? Whereas of his ascending up , there was no preceding controversie . YET as there is a secret digested Art by the wisdom of the Spirit , in the compileing of that sacred Record in general ; so there may be avowed a hidden connexion , even of these words , to the former : for His assertion of His coming down from Heaven , implieth evidently His being there , and that He was there , He proves by His Descending thence ; which words when the Jews were offended at , to enstall their admiration , and heighten their wondering . He proposeth His What and if , &c. A QVESTION which proposeth ground for , yet expecteth no answer , prophesying of , though but supposing His ASCENSION , and both by way of Question , the speech being suspensive and seemingly defective ( q. d. ) surely ye will wonder much more then , that I whom you see a man like unto your selves , shall ascend up , where He , that is , the Son of God , was before ; that is , I , before . I was the Son of man ; and this being a greater matter , then my coming down , you will , if you see it , certainly be more offended at me , or believe the other was true : Offering it as conditionall , by putting an if to it , yet would have it positively to be understood , and expounded that He shall go up , and it may be some of you may see it , which will creat a greater certainty , or breed a greater indignation . ASCENSION supposeth Gradation , and generally understands an Act flowing purely from the Power , Vertue , Ability , alone of the Ascender ; and in Scripture is interpreted a motion to a Holy and Honourable Place , it is a going down to Egypt ; but it s a going up to Canaan , it s a going down to Iericho ; but it s a going up to Ierusalem , to the house of the Lord , and going up to God , 1. Sam. 10.3 . and Ascending here , beareth both this latter , and that former sense of His own power , CHRIST not being translated , as Enoch , neither was He rapt as Paul , nor carried as Elias , nor ravished in the Spirit as Iohn the Divine ; but did Ascend , climbing up the scale of the clouds , untill He got above all Heavens ; its true , His Birth is said to be an Ascending , the humane nature being by it advanced , and is called a rideing upon a cloud , Isa. 19.1 . His Death is called an Ascending ; for He was lifted up upon the Crosse , that Palm-tree whereof the Church is said to speak , Cant. 4.8 . but these were Improper and Metaphorick ascendings , this whereof we are to speak is proper , corporal , bodily and local . THE Understanding as chief Governour and Regent of the Soul , being first to be informed , least ignorance marre our present design ; and that the Will with more opennesse , be sooner allured to advance toward , and chuse the projected good , this day laboured for ; wherein our LORD happily , yea gloriously finished and ended all His Travels : We shall shew whence , and then whether He ascended . YOV must note , He had lived in , and trod upon the Earth , and woe was He for abideing in that Mesech , being hedged , and entangled three and thirty years with the thorns and nets of calamities and trouble ; it being to Him a perpetuall Calvary , a place of suffering , so coupling him to sorrow , that He was a man of sorrows , Isa. 53.3 . Once we find Him reading , and once writing , oft ●raying ; yea ▪ IESVS weep'd , the shortest ●entence in the Bible : Yet that IESVS should weep , maketh infathomable compassion conspicuously discernable , and we know He did it more then once ; but that He laughed , we have not one Text that doth so much as smile that way , His life being con●orme to His birth , which was in tears , sighing out His time , and groaning in the Spirit , for the falls , follies , and laughings of men . THAT glory he had with the Father , when he was not the Son of Man : being revealed to his Man-hood by his Divinity , brought down the sale , and in his esteem , the worth of those sights , the world , or the god of this world , offered unto him ; the glory and Kingdomes thereof ; not abusing his refined understanding , nor blinding his judgement , to the defalcation of that real worth , which was in the solidness of a future expected glory ; but left an impress more deep in his Heaven-born Soul , to contemn those flourishes ; the Temple stones , or a Herod , or a Kingly Office , in all its glory , could represent to his une●ring fancie , which did frustrate in him : and indeed does in all , believing upon him , the fairest perswasives , or most prolifick enjo●ments sensuality can , or could offer , He , and They , because of him , accounting all of these in their summe totall : what Solomon did in deep knowledge , and Gellimer King of Goths in high grief attested ; who being presented as Captive before Justinian in his glorious Throne , rent his garments , crying hideousl●y , Vanitie of Vanities , all is but Vanitie , the Varnish whereof , he beholding with reluctancy ; did endure its flattering promises , and with constancie , its eagerest and most stupifying menaces , this day hasted to the Hils of Frankincense ; and calls upon you , as upon His Spouse , To come from Lebanon , the tops of Amana , from the top of Shenir and Hermon , from the Lyons Den from the Mountains of Leopards , Can. 4.8 . From P●aces and Hills seemingly beautifull , yet Hazardous beyond expression , Syrians , Philistims , as b●asts , devourin● , and destroying men ; for with me there is neither Iudas , Iew , Herod , nor Devil ; that can attach . WHICH invitation if lifted unto ; by Faith , we may supperad , that of the Church 1● Can. 4. Draw me , we will run after thee ; Shewing willingness ; but withall inability , the imitation of his flight ( pardon the expression ) being the Period of the Souls desire , detesting the Malignity of this world , and contending against its Dignity ; the first embittering its greatest enjoyment , as an iron brusing the bone : the l●st founded as upon ice , ready to be dissolved , both to the eternall hazard of all good . The Church wish●th and prayeth to be drawn after him in imitation , to him by affection ; yea , in him by Vnion and Impession . AS the birds of the Air , though Jesus ( by a compounded for , or conse●ted unto necessity ) sometimes touched ●he Earth for his meat ; yet like th●m again , his aspiring thoughts frequented the more holy and durable objects which were above the Sun : ( food for man being not only brought from bread ) disdaining the admittance into his breast the dust heaps of earthly trash , which the crafty foxes and wild beasts of avaricious and carnall oppressors , worldly Muck-worms , felicitat themselves in ; which was expressed in this expression , A little while and ye shall not see me , and again a little while and ye shall see me , because I go to the Father , John 16.16 . As if his abode upon Earth in any kind , was still to be short , by which he gave assurance , Mortality in the image of his flesh , was shortly to be put off ; and the same flesh to be again invested with the robes of Majesty and glory , which being heeded by his Followers , causes support against the ruinous deceits this Mortality endeavours to entangle them in ▪ resolving to fight with him , even to suffering of death , concluding to be victors in his Resurrection , and to triumph in the vertue of his Ascension . OLIVET giving so much light , and Calvary that knowledge to the sanctified head , that all sufferings , and glorious actings , how different so ever they appear , ( and how vast seems the discrepancie between Christ on the Cross , and Christ in the Cloud ? ) when compared together ; yet center in this one thing , mans Ascension unto glory , unto which , as weak , yet , though weak , the Good-man shews earnestnesse , and willingness to possess , in saying Draw me ▪ promising not to be sloathfull , in the acquisition of such dignity , subjoyneth we will run after thee ; and truly , as mercy began towards man at , or , in Christs birth , and continued in his death published at his Resurrection , so was it sealed , ratified and confirmed in his Ascension , henceforth no more to be doubted , then whether Christs being there , is to be scrupled , that being the seal by which all is made sure , which was Written in 〈◊〉 word , subscribed by miracles , supe●●scribed by death , directed in rising the third day ; but signed as by the Kings own signet , by the seall of glorious verity , this day , wherein , in our flesh ▪ heaven was entered , and we being flesh Enfranchis'd or Incorporat into that Citie , naturaliz'd into that Kingdome , as natives , as Citizens ; or if you please , have got seasment of that Land as the Bride , the Lambs wife ; for which Praise the Lord all ye nations , praise him all ye people : For his merciefull kindness is great towards us , and the Truth of the Lord endureth for ever , Psal. 117. All things being fulfilled which were fore-prophesied . IT were not seemly to wave the particular place , whence he took his rise , which was from Mount Olivet , by Interpretation , a Mountain of lights , either from the Suns shining thereon , at its first rising ; or the lights of the Temple Splendor thereon at its setting , or , it may be , because the lamps of the Temple were furnished with oyl , from the fruit thereof , or , as others from the shining smoothness which is on the skin of the olive-berrie : But from what part of that Mount he made his exit ( is unknown ) it may be for the same cause why the grave of Moses is obscure ( viz. ) to prevent superstition ; which offence , and sin , is evidently seen in those ignorant and scandalous Idola●ers , about a rock , in that mount where by Mounks is shewen the the Image of a foot , which they say , was impressed in the rock , by that foot which was last on the rock as our Saviour moved therefrom ▪ to be seen yet in that beautifull structure the Chappel of the Ascension , builded by the Famous Helena , just over the place where our Lord took his ●rise , reverenced , both by Turks and Christians , as fitted upon that score for Devotion ; joyntly performed by both Religions , the last officiating , at the Toleration of the other , the house being in the possession of the Mahometans : Curiosity and Supperstition drains the purses of many , for beholding this , and other supposed Foollerys , but that all might not be lost , from this Impresse , Travellers take some quantity of loose sand as a Religous relick : yet the mischief is , what quantitie soever be taken there from , it is still supplyed by new , so that the continuance of that miracle , may be one ground to prove it no wonder but a cheat . AT the foot of this mount Gethsemane was to be seen , where the oyl presses stood for pressing of the olives , and within the compasse of that mount as far as Bethania , did he travel towards his ascending , the same way ●e had rod into the City , about fourty seven ●yes before ; and where his Friends Laza●us , Martha and Mary dwelt , as if he had ●id , there is but one way unto glory , that is , ●he way of the Crosse ; except in that rode ●here is no glory , except in that path there ●s no victory , and unlesse you strive , no en●ring into the strait gate : for as Olive● is so ●ermed from light , so Bethany is termed obedi●nce ; of which grace his Ascension is a fruit , ●nd who can pretend friendship unto him , or ●is , as did Lazarus , whose soul sets not his 〈◊〉 unto Gods verity and truth , in yeelding submission unto that law , given the Church , of avoiding ungodliness and worldly lusts , be●ng sober , righteous , and Godly , in this present world ? ADAM through disobedience forfeited Paradise , and was cast into the valley of death , & darknesse , his Successors , must infer the only mean to review that whereof it was but a ●●pe : nay which is more , to taste of the tree of life , and ascend to the mount of God , is to forsake the way of Cain , and not aid the conspiracy of Corah , but run that race of obedience , Christ hath run before us , causing every step that is , every act of our life , tend to the perfecting of us in those graces above mentioned , whose light endoctrinating ; to the splendor , and rayes of beaming good works , made bright by the oyl of the Spirit , conveyed into the soul , by the branches of Sacraments ▪ and all other ordinances ; are abst●acted from earth , or earth● mindednesse , ascending to the hill of the Lord , and standing in his holy place , foreseeing , and palpably discovering , the direfull issue of abideing in a tumultuous City , and bloody World , where in place of Friends , & Marthas or , Marys , holy and friendly treatment , worthies of whom the world is not worthy , flagi●iously are assaulted with Lanterns , torches , swords and staves , and by fond flattery , villaneously betrayed into the hands of those who hate them by a Iudas Kisse , a Ioahs fair word , and a Tamars embrace . BVT behold the order , for that he ascended , what is it but that he also descended first ? Eph. 4.9 . and in spirituall regiment , he who would leap high , and far must stoup and press his body lower , and lower ; He ascended , its true , far above all heavens ; but He first descended into the lower parts of the earth , ( i. e. ) abhorred not the Virgins womb ; it being expedient for him , who desiderates heavens joy , the Seat of God blessed for ever , to descend first into the deep places , dark cells of his vain imagination , the matrix or womb , wherein is conceived all malice , wrath , blasphemy , and all lasciviousnesse ; and then when perfecting the will of God in crucifying the old man , walking with Abraham to the Mount of contemplation ; and then as Christ at Bethany , lifted up his hands towards Heaven , arguing His affections being there , before his personal aryvall : let us point at the permanency of these Heavenly pleasures , accounting them more preferable then such , which this earthly Glob presents to her admirers , which being but in pitchers of her own mould are brittel , though fair , yet will the fascination be uncharmed ; for Hell ( which is a hole ) shal resolve , that all promised enlargements , were but a bewitching , not a refreshing of the Soul : And Canaans way being upward , made Elias to be carried up , and why should I be any longer here cryed Religious Monica ? the hopes that I have of things above , making me to delight in nothing that is beneath ; why am I here ? beholding the flowry mead of this visible world , to be full of stinging and poysoning serpents , noysome weeds , whereby it became despi●able in her eyes , and accounted her self miserable untill elevated above it . A proper work , a significant fruit of Christs ASCENSION , which as relating to man , hath a four-fold degree , First , to the heart , next , in the heart , next , by the heart , and lastly above the heart ; The first provoking the fear of God , the second receiving Counsell from him , the third espouses Christ unto it self , and the fourth makes a discovery of God , and beholding him as a fight delectable as a sight beautifull , a disappearance is made of earth , a neglect , yea a hatred , of its pretended only , and seeming delicious enjoyments . BVT , What means this where he was before ? or that other like it , No man hath ascended up to heaven , but he that came down from heaven ; even the Son of Man which is in heaven , John 3.13 . One He , viz the Son of Man , and another He , viz. the Son of God the pronoun , the same in both , yet making a vast discrepancie in the two : He 's He , The Son of Man ascending , where He not the Son of Man ; but He the Son of God was before , and that for ever ; that is , in heaven : where He the Son of Man had never been . Behold , the pronouns force ; He , the Son of Man , on Earth was He who though now talking ; yet as God is in heaven : the word ( IS , ) is urged , for as Man he was at the same instant on Earth , and not yet ascended to that place where He , as God , was before . THIS ariseth from the union of the two natures in him , ( viz ) that of Man , and and that of God : where the properties of each other , are attributed to the whole person , which yet in examination must be only referred to one of these natures , as in these words save the Son of Man , which Is in heaven 〈◊〉 if then he had been there ; which to affirm of his M●n-hood , were erronious , He speaking to them under the Sun : but as God it is ●greable to Truth , and therefore the Ascend●ng of the Son of Man , must not be unders●ood of his Deity , for as God he is uncap●ble of going to any place , being in all places ●t once , and filling all by the infinity of his nature . His Ascending therefore , is to be applyed , to his huma●ne nature , wherein only he can properly be said to shift places , and change seats ; and where he was before : to his God-head , he being with the Father before all Worlds ; which Doctrine of Union , puzzeling Nichodemus , made him wonder ; but remember he came to Iesus by night ; and untill this Sun rose upon the face of the Church , this Doctrine was hid from the wise and prudent Rabbies , but now unto Babs and Children this light shineth : comparing Scripture with Scripture , words with deeds , with the assistance of the holy Ghost , it is known , that when Christ was crucified , the blood of God was shed , and when the Son of Man rose , the & Son of God rose , when the Son of Man ascended , God also ascended , the Personall Union of the two naturs allowing the expressions . The Word which was made Flesh at this time , hav●ng never seen heaven ; the Word then Flesh , was to ascend and sit in heaven , where the flesh , that was the Word had never been . WHAT St. Paul mentioned of the severall members of the body , which though having their own peculiar functions , yet united , make one body , and applyes it , saying , so also is Christ , that is , the Church , 1 Cor. 12.12 . May be alluded unto here in these two natures of Christ , of which we say , so also hath the Church , every member thereof being the Son of God as well as the Son of Man and their Ascending into heaven , as Sons of Men , with their flesh and bones , ascends but where they were before , in their Spirits , and desires , Enoch ( a typ of Christ ascending and also of the ASCENS●ON of all the elect at the end of the world ) was but coached up bodily , into that place , where Religiously he had oft in Soul been ; that precept of haveing our affections above , where Christ is , Col , 3.2 . By Faith in love , carries the soul aloft , giving it wings to behold and see , feel , and ●●joy the joyes , rapturs , sweetness , that is 〈◊〉 the Paradise of heaven ; the new Ierusalem ●hich is above , while the flesh , or fleshly part of man , is represented in the Embleme as the ●ring at a birds feet , in the hand of a boy , or 〈◊〉 unto a stone , hindring the full fruition ●f the Souls Ardency , in ascending to the heavenly mansions ( its clogginess impeding the spirit ) through fervent desires , to be upward 〈◊〉 that He , as man , in flesh when ascended ; but ●cends unto that place where He when man in ●pirit was before . THE Ascension for mans Instruction is ●everall wayes expressed in holy Writ ▪ two whereof are most Celebrious , it s called ascending up on high , in the old , and an ascending 〈◊〉 the Father in the new Testament , Psal. 68.18 . Iohn 20.17 In the first is insinuared the glorious blessednesse and Majesty , he is endowed with , and possess●d of ; all things being in his estimate , as low , as they are in their own site ; the other unfolds his exaltation above all Creatures , whether Heaven , Saints , or Angels , hinting at his equality with God ; all glorified Spirits shouting at his entry into the heaven of heavens ; called in the Prophesie ▪ God's going up with a shout , the Lord with the sound of a Trumpet , Psal. 47.5 . And by the way , if heaven rejoyce at the entry of the Son of Man , what Jubilations ought to be on Earth , at the ascending of the Son of God , since he did it only to receive gifts for men , Psal. 68.18 . That is , from God the Father , that he being man , might deliver them to men , 4. Ephe. 8. And the Quire of Angels beholding his Kingly gate through the Clouds , and manly steps upon heavens glorious and shining pavement , Answered and questioned each other , who is the King of glory ? and warning the porters , yea , the gates of heaven themselves ( to speak after the manner of men ) to be open'd , to be lifted up for the King , strong and mighty , this Lord mighty in battel , Psal. 24. That he had power and authority over Earth was eminently known , in Lazarus come forth , his dominion over the Sea , was demonstrated by his walking on its proud waves , that the Aire was at his controule , was discover'd by his commanding of the winds , that Hell was not exempted from his Soveraignity was made evident in casting out of Devils ; that Angels were made subject to him , was not or , in that they ministred unto him , and served him : Now there wanted one thing & but one thing , to shew that he was Lord of all things , which was his ASCENSION up to heaven , by which he proved himself Lord of the Vniverse , and for creating this fai●h in the hearts of his own , he did ascend in the sight of his Disciples , not of the eleven only , but probably of the hunder and twenty , S. Luke Acts , 1. Having mentioned , both the women and brethren ▪ that were with Christ , and in his Gospel having spoken of them , who saw him after the Res●rrection , hath so carried on the thread of his History that the eleven being expressed , the other seemes not to be excluded ; this blessed sight of his Ascending , being so recorded as indifferently to serve all the persons mentioned , that as being by all men seen , all should confess him to be Christ for the glory of God the Father . THERE is in nature some secret pressure of Spirit , when not vehemently by-assed , with urgency of affairs , vehemency of fear , that maketh a man long for ▪ and longingly to labour after a sight of his Native Country ; Vlisses is said after ten years travel in and about the H●lespont , to desire a sight but of the smoak of his Country , from the godds , promising thereupon satisf●ction , though he should dy at the same time ; yet was not that Rome , head of an Empire , nor Athens , a University of Arts , bu● Ithaca , a rocky , poor , fish town , in the Ionian S●a : from heaven did the Son of Man come , that was his Country , his native soyl , there it was where he had been before , and towards it he had always a moneths mind ( as earnestnesse is expressed in the Proverb ) Lifting oft his eyes towards it , and in parting from earth , spread his hands towards it , saying in that Ceremony O Heaven ! Heaven ! Heaven ! the delight of my soul , the darling of my Affection , the beauty of my choice , the treasure of my wishes , O Heaven ! wh●n shall I possesse thee ? O Heaven ! how long have I wished for thee ? O Heaven ! how oft have I looked upon thee ? O Heaven ! when shall I enter in into thee ? O Heavens ! I come , I come , open , open , open , ye everlasting gates , open , that I may enter and possesse thy joys after my sighing , fleeing , fasting , weeping scorning , bleeding , dying , at last embrace me . AND who knows not , that water will ascend , as high as its rise ? and this water of life flowing from the paradise ( I w●uld say the bosome ) of God , instantly was to recurre and fl●w back , and in the streams of love to appear where he had been before , to which he pointed , that we might be enflamed for persuit , crying o●● with him Heaven ! O Heaven ! for though Man , who is of the Earth , be Earthy yet the Spiritual man , being born of heavenly parents , as begot of heavenly seed , nu●sed by heavenly milk partaker of the divine nature , of the ofspring of God , ●s a stranger and pilgrim in this present world , and because of perils by land , perils by water , malice irritating , and corruptions en●●meing , molestations from his own Soul , not yet perfectly made wise , ca●ou● , It is not good to be here , Christ , Moses , and Elias , are above perfected , and Holy Saints are above grief and fear : which last sea●ed upon the Disciples at Christs removea● , and because he ●ent to the Father , sadnesse filled their heart . wherefore because he is with the Father , not with us sorrow sh●uld fil out h●arts , prompting to call O it is good ! O how good it is , to be there ! Our Saviou●'s stretching abroad his hands , ought to att●act our eyes meerly to behold , and desire it's beau●y , it 's amability , the glory of the Lord therein . BVT w●e befal , us so transcendent is our folly , we heed neither the purpose nor cause of that indicati●n ▪ loveing the valley , though it were of Sodom , because of it's fatnesse , though as the grasse it be perishing , or ascends the high hill of Ambitious undertakeings by power , force , or knowledge , to be accounted gods , which hath already destroyed both Angels and men , the principles of such vanity engulphing the Soul into Eternity of despair , themselves consequentialy are to be avoyded as Damnation , by lifting up our hands together with our hearts unto God in the heavens , Lam. 3.41 . and by the feet of our desires , LOVE and DILIGENCE , run to the mountain of Religious contemplation , the very reflection and shade thereof creating insearchable joy , but reaching of it's to● , or apex the ultimate tearm of prosperous , durable , and satisfying comforts known to that Solomon of this nation , Robert Surnamed Stward who gave in Plate , the terrestrial Glob , dignified with a Crown embelish'd with thirteen stars circumscribed with Vanitas Vanitatum & omnia Vanitas , Vanity of vanities , as if Universal command , dazling glory , respecting or relating to Earth , had been but torture , and were to him vain , and should be to any , vexation of Spirit . TWO things amongst others , are chiefly denyed to Man , as not to dy and not to fly , yet in this Ascension the first is known , and much of the last is seen , much because somewhat more , for what shall we call this motion upward ? was it walking ? sleeping ? leaping ? or flying ? sure we are he went from the Apostles eyes in an advanceing pa●e , but a cloud encompassing him , the Fathers Seat , and his throne , fitter to carry up the Son , then a chariot , that having been done for Elijah , a Ser●●nt , which cloud enjoins no prying ; and ●●cha● get questions , as if the heavens yeeld●d ? or winds ceased ? aided or what other thing ●●riofity can invent , yet presseth the relin●●ishing , and treading upon the glory of a gaudy world , and requires a lifting up above our selves , pregnantly exhorting us as strang●rs , to have nothing of our heart effigied thereon , at most only our feet to honour it with a ●ouch , he mounting over and above Olivet , seeming to say rise up my fair one and come away , Cant. 2 10. f●om the muddy flo●e of this lower and common hall , and ascend the stairs of prayer and meditation , ( more comforting then that Sancta Scala at Rome●●id ●●id to be , and resorted unto as the●●airs of Pilats house being the 28 steps whereon our Saviour went , and returned in his passion ) and leap , or walk , run , a●cend , or fly to the upper rooms of the heavenly pallaces ; where ●ighing , filth , death , or sorrow , thorns , or spears , have no possibility to enter , even in their remotest causes . THE Songs of Angels , Quire of the Prophets joy of the Spirits , the light of God , and the glory of Christ eternally revealing , everlasting causeing , ravishing , never cloying Hallelujahs : for auditing whereof , and directing to which , earths pagentry , the hearts carnality , is to be rejected , crucifi'd , and cut off , these being heavy , will incommodate us in our j●urney and reta●d us in our ascending heaven-ward , after our Lord , whose drawing the Disciples from Jerusalem , is not without a mystery , operating upon our overcoming this present world , or then it shall be ill with us , for as the men of Galilee , we may know that the same Iesus shall come down again in like manner , that is , as some conjecture from Zach. 14.14 upon Olivet stretching abroad his hands , blessing the righteous , because ob●dient , and pure , cursing the prophane , because stubborn , and idolators , umbraged by the valley of the Son of Hinnon , a pa●t of which he journeyed through in his passing , but leaving it behind him in his ascending the mount of his ASCENSION , a f●u●●ful m●unt abounding with Palms , Olives , Figs , Gaessum , Pine-trees , typifying the Church ; and the Godly , who are , and which is fru●●ful , in g●od works , serving as mediums ●or the souls ●easce●ding unto God , and are as steps appointed for that end and purpose OVR Creed stands not at his ascending into heaven , but registrars also , his sitting at the right hand of God , at which place , S. Mark chap. 18.19 . seats him , ending at once his History ; and our Saviours travel ; which rest is far above all principalities , and pow●●s ▪ he sits , whereas the Angels stood , and are expressed so to do , because servants , much more honour being his due because of His Sonship : not that he properly sits for so there is no chair for him to sit upon , nor right hand in GOD to sit by , but tropically it signifieth that equality , dignity , honour and ●espect , height , r●verence and power , which equaly with God , He hath obtained , in His humane nature , the heavens being high above the earth , and the heaven of heavens ●he seat of God above them , the Angels about the seat of God , , and our Lord on the right hand of him , that as the earth is far distant from the heaven the upper invisible heaven , above 〈◊〉 , the pavement of the seat of God above them , the Angels again above that , who though glorious , yet are under Christ to the dignifying our nature ; and us being men , who being but dust and ashes at best , and worse , when sinners , at the highest yet where sin abounded , grace much more abounding , the Father receiving him into favour , as our first fruits from the earth , which obtained a blessing for the whole Harvest of Adams off-spring ; God saying to such in him sit at my right hand , which sitting cleareth his merits to tra●sc●nd those workings , or purchaseings , of Cherubims and Seraphins , who stand before the throne Luk. 1.19 . for sit thou is to be expounded , be thou my Fellow , according to thy word shall all my People be ruled , as Pharaoh said , so heareth this Ioseph , I am almighty God without thee shall no man lift up his hand or foot , Gen. 41.44 . WHICH honour being given to Man , who once heard , dust thou art , and to dust shalt thou return , who was sent to the Ant accounted wo●se then the Ox , or the Ass , not only sent to the birds of the Air to learn instruction but called the sons of the Devil , discovers , infinit love , which should cause man per●ue that passage of sit thou i● his soul , untill Gods love heat the h●art , Christs merits cool the conscience , and God's sit at my right hand Nobilitat the mind , and Christs sitting secure the whole man , he no● only resting for himself , but preparing a place of rest for others . MOREOVER the right hand is the high blessednesse , peace ▪ and joy , with satisfaction , which God hath in Christs holy society , upon the account of his obedience as Man in doing always his will , for the left in the Parable , denots enmity , dissatisfaction and contrariety , and in ordinary gestures inferiority : ●t represents also three great properties therewith Christ is endowed , the glory and ●onour of his Divinity ; this Sun of righteousnesse rising at his birth , clouded by death , did 〈◊〉 , so to speak , in his Fathers throne , ending the day of his earthly appearance , and worldly troubles , in this felicity , perfecting and finishing the work , which he came to do : ●ext the Authority of his Man-hood , we will ●ay , such a one sat fourty , twenty , or Fifteen ●●ar , in the chair , meaning government and ●are , so also doth Christ , his sitting not being 〈◊〉 naked quiescence but expressing his vigi●ance , and thoughts , for , and about the Church ; for as again Iames the third of this Kingdome , gave in a Medal , a Hen brooding over the Chickens shadowed with a Crown , with this device Non dormit qui custodit , he sleeps not who governs , though they may rest , yet in that rest , there is life , and comfort beneathed to others : Our Lord by his word , Sacraments , and Miracles , doth unweariedly uphold his Church , and all her begotten by the mediatory office : lastly there is in his sitting , his power of judgeing ; Advocats , and Counselours stand , while Judges , and Justices sit , especially when they give sentence ; so he , when executing the ungodly , and sentenceing them for hateing mercy , he haveing judgement on his left hand , fire to burn , consume , and tear the fiery bloody Spirit , and sits in sentenceing , to evince the deliberatnesse of the judgement . IT 'S true , once Stephan saw him stand , yet reflect that he is a Counsellour , an Advocate for the Church , and the gesture is not to be wondred at : for still understand a Metaphor , by which figure ye may finde , he sits as a Judge , stands as a pleader ; by the sentencing bloody Jewes , and by the other intercedeing for patient Christians ; and again , by standing , he vows reve●ge to the enemies of his servants ; by sitting , he absolveth the enormity of his Disciples , sitting not denoting circumscription of place , but the glory of the Deity , wherein before al● worlds , the SON was , being from Eternity consubstantial to the Father ; and in latter dayes , when Incarnate , the glory of His flesh being exalted , because in the God head , to be adored above every creature ; He coming down by his birth , enter'd into the field o● Warre , fought against all his adversaries in strugling with death , conquering that King of terrours ; in the power of his Resurrection and entring his Royal Citty ; He triumphe● in his Ascension , as the Roman triumphe● haveing his prisoners in bonds , and scattering medals and presents among the people ; in the Scripture phrase , giving gifts unto ●en , ending his troublesome journey to Earth in Heaven , as he began , having the 〈◊〉 of the Angels to Eccho him to the World , the gratulations of the Quire at his ingresse into Heaven ; the Selah of all the Glorious Prophets , the Euge of the goodly company of Martyrs , together with the Religious Hymns of the Chu●ch , both East , and We●t , in all ages untill this day ; believing that he is gone to prepare a place for them ; if it were not so , he would have told us , Ioh. 14 2. HE was once thought a stranger in Ierusalem , and was before that , so obscure , that his brethren did not believe on him , ( which the Jewes yet presse as one great ground for their unbelief , ) He acting as a Painter , who drawing his most excellent draughts in the dark ; when finished , exposeth his Tables to publick veiw : so until now he carried himself strangly , as to the Syrophenician woman , and confineing his Discples to the lost sheep of Israel ; but now it is , Go , teach all nations , suffering the Jewes to deride his Miracles , to lye against his Resurrection ; but as he said , it shall be , and all the world must acknowledge Him the everlasting Son of the Father . IN order to which the song of the Elect is , HE that is God ▪ HATH raised up a horn of Salvation for us , in the house of his servant David ▪ Luk. 1.69 an Horn indeed , growing out of flesh ; yet more solid , more firm then flesh , yea exceeding all fl●shly horns , being borne of the Virgin ; behold flesh , but conceived by the Holy Ghost ; behold his excellency above flesh , yet when we perceive him at the right hand of God ; behold that horn raised , and as the horn of the Unicorn , causeth sweetnesse to all the imbitter'd waters of our Iericho , even by the touch ; so doth the applying of his ASCENSION , unto all our perplexities , becomeing to all a horn of salvation : Let the Iewes therefore blasphem if they will ; He is now made the Head of the Corner , exalted , raised above all the buildings , either of Church or Synagogue , virtuating them for beauty , strength and lustre , that as in the dayes of Elias , the heavens were shut up , so in the dayes of Iesus , after a barrennesse of faith , love and hope ; there was a cloud , like the hand , I might say , like the footstep of a Man , arising out of that Sea of Christs Passion suffering , and a sound from thence of abundance of precious good things , of Gods promising , and Mans needing , not to say , asking in his ASCENSION ; the Church being now as a field which the Lord hath blessed , by having Faith in Divinity , expectation of bless in the hope of what he hath promised , and Charity in the love and tendernesse he hath kindled for us : so that the expression of Arethuse in his Martyrdome , is adequate , and fitted to the Christians sublimated Spirit ; for he , when hung up in Air , exposed to B●es , Waspes and Flies , being annointed ( not to say daubea ) with honey , ●yeing his persecutors with a kind of con●umely , said , How am I advanced , despising 〈◊〉 that are below me on earth ? the Soul , life , the designs , acts of the Believer , being but a Comment upon Evangelick Precepts , and Christs like graces , I might say Ascendings . ADAM is known to be put from Paradise , in the cool of the day , that is , about the evening , admit it to be the nin●h hour , or three in the afternoon - Then it followeth , that the second Adam enter'd the Heavenly Paradise , when the first Adam was exil'd the Earthy : And about that time too , did the Dove bring the Olive Branch to Noah ; It cannot therefore be blame worthy to conjecture , that the fourtieth day after the Resurrection about the same time ; our LORD both in Soul and Body enter'd in a manly pace , and majestick walk upon Heavens street , and passing through the throng of Angels , took that place at the right hand of the Father , resting there as in an Ark , haveing got no rest for the sole of his foot since his comeing thence , I mean about the ninth hour ; for it is said , He appeared to the eleventh as they sate at meat , yeild that to be the sixth hour , or high noon ; after which he talked , and went before them unto Bethania , Luk. 24.50 . or to Olivet ( upon which Mount Bethania stood ) from Ierusalem a Sabbath days journey ; the distance of the peoples march from the Tabernacle in the wildernesse , that is two thousand Cubits , or above half a mile from the City , a convenient walk for the Citizens contemplation in fair weather , and for pleasure ; after which journey , discoursing and blessing . He ascended to his Father , the Olive-branch of Reconciliation in his mouth , saying , I have finished the work thou gav'st me to do . Father glorifie thy Name , and ME with that glory which I had before the beginning of the world ; For of them whom thou hast given me , have I lost none , but the Son of perdition , that the Scripture might be fulfilled . AS on the ninth hour of the day , some will have his Ascension , there wants not them who affirm it was on the fifth of May , ●he fifth day from the Sabbath , even Thurs●ay , the day in which he was presented in ●he Temple , the fourtieth day after his Birth , ●s holy to the Lord , being the first-born : So the fourtieth day after his appearing from the belly of the grave , about the same time or hour , He presented himself in the Temple of the Ierusalem above , as holy , harmlesse , and the first-born from the dead , having after his Resurrection , never enter'd into the Temple below , that Type being dissannull'd ; ●nd haveing c●nsumate all Temple-service , Heaven he made his Throne , Angels receaving thereby the product of their wishes , the Archangels the ultimate of their desire ; Man being restored , and enstated in the person of the Son of God ( whose Tutors and Ministers they had been for that end ) into that p●istin glory , which by a Sa●anicall trick , had been cheated from them , even from Union with God , and dominion over the Creature , which now in Christ he hath made sure unto him in heaven ; and though the wicked may reckon this security poor , because distant , and invisible , being in a far Countrey ; yet let them not send the messengers of Lust , Ambition , or Rebellion after him , discovering a dislike , as if tha● man should not reign over them : for there He is , and there He will sit , untill such and all other his enemies be made his footstool , and thence shall he come to judge in the clouds , both the obedient and refractory , whether Angels or men ; the fear of which ought to beget in us that reverentiall awe , it did in one Elias ( not the Prophet ) who is said to have been most timerous , alwayes dreading the approach of death , the comeing of the Iudge , the pronouncing of that sentence , Go ye cursed . BE rather induced to ascend after him , to be with him , by going up in such duties , as are thought to be enjoyned in the Psalms , called of degrees , being humble in prayer , as Psal. 120. delineats ; next stedfast in hope , then ardent in desire , then fervent in meditation ; and because of many remora's and difficulties we meet withall in these , be invincible in patience then strong in confidence , holy in chearfulnesse , observers of providence , fearfull of offences , thankfull for victories ▪ serious in supplications , meeke in converse , particular in pleadings , charitable in families , and encouragers unto all good : the performance whereof , in a holy sense , will make each of you Adam hamahalah , or a man of degrees ; for as these Psalms were of old sung by the Levits , upon the steps in their ascent unto the Court of the Women , at the feast of Tabernacles , for their excellency , form , shortnesse and sweetnesse of the matter ; by these vertues as by stairs , we shall ascend , being men in this ( for it is a reasonable service ) into Heavens great Court , rejoycing with exceeding great joy , in tasting those pleasures which are at Gods right hand therein , for ever . THE Priest under the Law was to bless the people at dismissing , or finishing of the Temple-service ; one form whereof is to be found , Numb . 6.23 . and others were institute by the authority of Rulers , it was pronounced standing , with hands stretch'd abroad , and with a raised voice , as if he would have forced into , or put upon the people , the mercies in those formes expressed ▪ which is promised in these words , And I will blesse them ; Grace ratifying the Priestly benediction , when bottom'd upon Divin law , for the Congrega●ions obtainment of the desired good , which ordinarily in Religious-zeal was tarried for by the people , who are said to wait for Zacharias , Luk. 1.21 . the Lords Priest , which with that of the parent , poor and dying Christian , are known to be signally efficacious , which made our Lord the Priest of the New Testament ▪ when leaving his little flock to put his blessing upon them , and with stretched out hands also , Luke 24.50 . evincing the removeal of the curse of the Law , in his bearing of the curse for them in his own body upon the tree ; and that he was going to pray for them , and for their sin , that security might be purchas'd ▪ knowledge of the truth obtained , and eternall life , the summe of all mans salvation , assured unto them , and alwayes to be intreated for by him ; which being done , while he was with them in the world , should likewise be done at his abode with the Father ; before whom as with open armes He was continually to interceed for mercy to the Elect in general , and to his Disciples in particular as Friends , who could not , who did not part with this their Master , no more then Elisha would from Elijah : and though with that Servant , they had not the spirit of their Master duplicated , or doubled upon them ; yet greater works then he did , they do , because He is gone to the Father . CERTAINE it is , that Peter did convert , and the other Disciples together , at the feast of Penticost , more hundreds in one day , then for ought we find , Iesus in all his life-time to have done : to omitt that passage of Peters shaddow , Acts 5.15 . ( since it is not told us , who did it , or that ever any was cured by it , or whether it was done for a good or bad end , whether in fond supperstition by Christians , or malignity from Jews who might desire to receive benefit thereby , yet not own the Faith of him , whom Peter taught , I say , to passe this , we find all the Disciples endowed with a double portion of knowledge and heavenly joy ; He being seen of them go up , who had been with him from the beginning ▪ when such hot spurs as were offended at his Person and Doctrine , enjoyed not that blessed sight , nor partaked of his frui●fu●l blessing ; from whom such posters are not many degrees distant , as declines the hearing of his Gospel now ; or if they do , their impatience suffers them not to reach the end of our Divine service , that the blessing from the mouth , or hands of the preacher , cannot be raught unto them , their head and ears , being equaly remote from him : as their Kitchin is from his Pulpit , as if the blessing of the Sanctuarie were to be undervalued , in respect of their trivial , I might say , sensuall conveniency CHRIST is said to be the Rose of Sharon and the Lilly of the valleys : Sha●on was a pleasant field near to mount Libanus , in the Country of Bashan , where Davids flocks and herds were fed , near unto which , was a valley fruitfull both of Lillys and Roses , growing , without mans care , or hands industry ; having earth for Mother , and heaven for a Father , which Christ also had , who as a Rose is encompass'd by prickly thorns of cares , troubles and persecutions , yet fragrant to such who placeth him as beautifull in their breast , heart and bosome ; He was white in casting away his grave-cloaths , and winding sheet and napkin , the badges and colour of infirmity and darkness , so great was his humility that he became as a Lilly and of the vallie too bending down-ward , to bear upon his shoulders what the Father was pleased to imposs , even unto death ; but now the darkness of Mortality , being evanished , he became ruddy , cloathed with the purple robs of Majesty and Grandor ; stedfasty eyeing heaven , yet still like the Rose piercing and galling , yea , tearing , as by thorns , or pricks , the hearts , the consciences , the Souls of such who approach not to handle him in reverence , and religious deportment , in all parts of worship , as prayer , praise , Sacraments , vows , or any other ordinance of the Church ; He carrying up to heaven , as may be conjectured , the very scarrs and wounds he received on the Cross ; that beholding them , the ungodly nations may the more despairingly mourn , and more convincingly bevail their ( it may be ) forgotten injuries toward the Son of Man. BVT to such , who as Roses delight in the shade , or as Lillys , root themselves in the vally of humility , that is , rejoyceth , or affecteth a Conformity in his excellent communicative properties , he shall become as an ornament to their breast , or a pearl of great price in their hand ; causing and procuring , the Fathers acceptance to such works , as tha● breast shall conceive , wherein he is fixed , as David about building the Temple , or the Angel of Philadelphia about his Ministry , Revel . 3.8 . God purposing never to exalt any , but in the manner he magnified his Son , who first drank of the brook of the way afterward he lifted up his head . SAINT John is the Apostle that speaketh most propheticaly , of our Saviour going to the Father ; yet hath not one word that Historically he did it so that the Question here , What and if you see the Son of Man ascend up where he was before ? is not answered by him : for except in the Gospels of S. Mark , and Luke , the manner , and term of his ASCENCION is not to be found , and not without reason is it in them , and ommitted here ; for S. Luke , having in his Gospel drawn his Genealogy from Mary , of the house and line●ge of David , making him thence to be owned for a King , it was needfull to commemorate his entrance into heaven , as into his Kingly palace ; and Mark beginning with his Priestly Office. ( viz. ) of his preaching the Kingdom of God , it was sutable thereunto , to beare in record , that he enter'd heaven ▪ as into his holy Temple to interced for the tribs of the world . But Mathew and John speaking of him as the Son of God , and as one that came from God , ( besids that each Evangelist as he writ observed what the other had omitted , or largely handled , and accordingly as one abridgeth , or enlargeth his own history , ) Leaves the Faithfull to infer the necessity of his return into heaven , as to his native Countrey ▪ and of being in heaven , as the proper seat of God the holy Gospel throughout radicating the truth of this , and abundantly making good , the inference , all which S. John saw , he writting his Gospel after his three holy Coleagues had finished , ended , and published their severall Evangels . BVT if any would have a sight of him ascending , as there are many who doth not ; yet eats with us , drinks with us , goeth to the Mountain , and Olivet of our Temple , yet wants that beautifull Spectacle , as did the carnall Iewes in the text , who understanding all things Nichodemicaly , that is carnally , derided this supposition ; but if you would answer this , what and if , with an O that I might see the Son of Man ascend where he was before , then pursue the acquisition of such Gifts the Apostles were endued with , before it came to pass , which were Magnanimity and Courage , Longanimity and Patience , Vnity & Concord The first made them keep together , though their Master and Shepherd had been smitten , separating but in fits , and starts , as men in distemper , the second hush'd all disturbances , strife and discord ; none cheked Peter for his fall , he blam'd none for cowardice , whence flowed Unity and Love ; their Masters last appearance being at their dinner , so to speak , when they were at meat : And ought not the memory of the ASCENSION to be attended with a religious banquet ? since its last service was usher'd in with a Table ready furnished ) a little after wh ch they see him again no more : and truly if our eating and drinking be for the glory of God , which shall be , when strength only is expected from them , his service in our generall and particular calling , we need not scruple , but if two , or three , or one , be in holy discourse , meditation , in soberness , ( I mean not poor dishes , for there may be prodigality in wooden platters , and gluttony over the coursest bread ) thankfulness , frugality , piety , and unity , it is impossible to misse the company or want the presence , of Jesus neither ought there to be a despondency , for the truth of the ASCENSION shall , and will , be evidenc'd unto those , with whom these accomplishments are at board . LET the Zealous , discover faith in his conversion , preserve hope untill the consumation , and a manifest love in his conversation ; Bethany , his obedience , shall so clear the eyes , that this flight from Olivet shall be known in all its spirituall effects and steps , for the hearts more ravishing , because refined joy , delight , and satisfaction , making the tongue to cry after him Set me as a seal upon thy heart , as a seal upon thy Arm , Cant , 8.6 . that is , Lord remember me now thou art going to thy Kingdom . IN the year of grace 1608 , three Ships called the Ascension , Vnion , and Good hope , sailing neere the Cape of good hope , had the fate all to perish ; the Vnion first perished , next Good-hope , last of all the Ascension ; that aspiring minds having great hope , and dangerous ploddings , have perished in their hope when almost arrived at their wished-for-port , and Cape of their contrived design , i● notor , to those who are not strangers in our Coast , yea to our shame ; Strangers best know it ; Vnion we have already lost ; in our dangerous discords , miserably increasing , and ●candalously spreading : Yet we pretend to Hope , and makes a lively-hood from it , for Faction and variance ; but having so oft been under water , and it it self dashed and broken to pieces , might be justly called Conceit , and we Phrygian-like ought to be wise behind hand , and weather it out no longer , but take harbour , least we lose , that is , forfeit the benefit of the ASCENSION , having only a fancied presumption , of felicity to come . GOD avert the ominous application of ●his instance , and unit us again , by the Spirit to an holy Vnion , in which only we can have ●rue hope secured and then our ASCENSION will be ascertian'd ; by which we shall ●e ever with the Lord , in the Lord , and af●er a troublesome sea & deluge of a tumultuous ●urly-burly , the Ark of our Soul , will rest ●o that Arrarat , those mountains of Spices above , saving the Cargo of a good conscience , by Anchoring in the Indian shoar , of heavens rich and glorious enjoyment . THE Emperour Sigismund having pro●ed succesfull in severall battels against the ●arks , dignified many of his martiall Wor●hies with the Knight-hood of the Dragon , their Device being a Dragon falling headlong . RESEMBLE a Saints progress toward Ierusalem to a land-journey , through a vast , wast , and howling Wildernesse : comparatively th● whole Earth being no other , yet no Misprision from within , no false Information from without , no Hellish Combination encompassing , need cause a retreat : for all of those in the D●agon already cast from Heaven are overcome , Revel . 12. Their attempts against the Woman and the Remnant of her seed that is , the Church ▪ her Sons and Daughters , are but wrigglings of that old Serpents tail , since his head was wounded : be not precipitate , be not afraid , Lyon●nd ●nd Adder , the young Lyon and the Dragon shall you trampl● under feet as speaks the old Testament , Psal , 91. That is , shortly bruise Satan under your feet , as prophesieth the new , Rom ▪ 16. For Christ must sit ▪ that is , he must Reign till he hath put all enemies under his feet . A worthy saying of that great Apostle of the Gentiles , 1 Cor. 15. MYSTERIUM PIETATIS , OR THE MYSTERIE OF THE DESCENDING OF THE HOLY GHOST , Unfolded and applied . Pentecost-day-May 22. Tolbooth Church ▪ 1670. Whitsun-May 22. Tolbooth Church ▪ 1670. JOHN XX. XXII . And when he had said this , he breathed on them and saith unto them , Receive ye the HOLY GHOST . AMONG other promises given by our LORD unto his Disciples , for their support in the tydings of his departure , that of the Father is ●aid to be one , which was their being baptized with the Holy Ghost , Acts 1.4 5. and that from heaven which had been revealed to Ioel , Chap. 2.28 . by the Father , and also to the the world by the Son , who had given the Spi●it to his Followers ; but the Father having promised a more ample manifestation , it is peculiarly fixed to him by the Son who as a preparative thereunto from above , breaths here upon them beneath , the Spirit being the Soul of the Church , without it , you must imagine it to be only a Carcase , that Article of the holy Catholick Church being a depending one , the holinesse thereof relying upon her Relation in , and towards that of the Holy Ghost . THOVGH as a bride she be betrothed to the Son , yet it 's the Spirit maketh her the Lambs wife , as believing she is Baptized unto Christ , yet wanting the confirmation , unction , or blessing of the Spirit , there is no inward sanctity , which being ordained to be gradualy given , it is recorded in one place to be lesse plentifully , and in another , to be more miraculously infused , as before , and after , our Lords Ascension , is evident in many places , and particularly in this : wherefore it is expedient to behold , how the Apostles received here the Spirit , and how afterward , and how we may be said as Sanctified to receive the Spirit now , that we may passe from the infancy , and weak condition of meerly in●ant Baptism , and to become adult , in possessing the thing thereby signified ; even the sprinkling by , or baptisms of the , Holy-Ghost , as by fire ; that as washed and heated , we may become so enliven'd , as the Lord may have pleasure in our beauty , and delight to dwel in our very bodies , as Temples for himself ; His altar our mind spiritualiz'd , his Sacrifice our good works , the fire devouring that Sacrifice , being that of Compunction for sin , and zeal for his glory . THESE two words , Holy Ghost , expresse the holy Spirit , the third Person of the Trinity , when together ; for if separated , the Father , and the Son , are holy , and the Father and angels are Spirits , but when united , they respect , a duplicated operation and double office of the third person , performed upon them who are chosen vessels unto Glory ; in makeing them holy , and in giveing them life , breath , or spirit : by which they become living souls , Ghost , or Guest , being a name synonymous to all Spirits ; but ●elly , or holy , to him by way of excellency , who proceeding from the Father and the Son , as breathed forth , and being every w●y holy fitteth his name to his nature , the sutablenesse whereof being eminent , he is denominat in our new style , thought more refined then the old , the Holy Ghost , receiving other Names , from other properties , as wind , fire , the finger of God , the comforter , the spirit of Truth ▪ the holy spirit , which the Apostles are commanded to receive , not as though they had formerly wanted , him , for they preached , wrought wonders cast out Devils , a power that flowed from his In-being , and during Christs abode , but he being upon his ascending , qualifieth them now this second time , for the work of the Ministry , in remitting of sin , in binding the obstinat for sin , in inte●preting the Scripture , for their greater assurance and fuller consolation , because of his absence about Prophesies and typ● , as the election of Mathias , in the place of Iudas from the mouth of David doth famously make evident . YET it is no great cause of offence to affirm , that here they are breathed upon to dispose their minds already sanctified for the Spirits reception , in a more solemn manner in the dayes of Pentecost . MOREOVER a religious melancholy , seazing on the vitals of their Spirits ▪ and belief of their Masters proceeding from , or ascending to the Father , in , and for , their behalf , the Spirit being a pledge of Salvation , the strength and life of the Soul , is here given by an apt similitude of a breath ( fo● as the visi●le body of Christ was not God , so neither is the breath here felt , to be estimate the spirit ) to confirm them , that as the breath came from him , so should , or so did the Spirit proceed from him likewise : which the Greek Church to this day denys , affirming his procedure from the Father only , which is seen , say some , in their punishment , in loo●ing their Imperiable Citty Constantinople , their Emperour , Crown and Kingdome , being taken by the Turk upon this day in the Calendar , An. Dom. 1237. wherein the nature , gifts , and proceeding of the Holy Ghost , are taught , explained , and truly commemorat , in the Orthodox , and Latine Church . MANY good things our Saviour had taught , especialy about his Death , and Resurrection , which the Spirit was appointed to bring to their Remembrance ; the brain of man in it self being naturally dull hereby is cleared , and as his birth purifieth ours , as his life instructeth ours , as his death destroyeth ours , as his Resurrection preceedeth ours , and as his Ascension prepareth ours , so his sending down of the Holy Ghost , helpeth us mightily , in the reflecting upon these things against all infirmity whatso-ever ; oyling the wheels of the Soul , makeing that lift up it self , being otherwise bowed down , and by this is said ▪ Woman or man thou art loosed from thy infirmity , causing them still look forward , o● like a religious pulley , stil haleing , or pulling the soul heaven-ward to a loveing of spiritual things , contrary to the carnal mind spiritually : hence the Sunday betwixt his Ascension and the Spirits descension , is called from the entrance of the twenty eight Psalm , Dominica exaudi , as if from that time the Church of old , and yet now , had been still calling , praying for , and expecting a fuller portion of the Spirit , this breath being but the first fruits , untill the harvest , a taste only of Canaeans grapes , a warm breath , a refreshing gale , untill the mightier and rushing wind should blow , when Iesus had been glorified . THERE are two principal parts of the body ( viz. ) head and heart , to which in the soul corresponds , the understanding and the will , it being led and moved by these as greater wheels , and God in his Church hath to both of these in resemblance , Christ and the Spirit , the head and heart of his Congregation , for understanding of , and being guided unto the things concerning life , and by these we know he loveth us and by that knowledge procureth in us Love and Ioy by divine illumination toward himself , the Spirit being that Regius , or great Divinity Professor , teaching from within , the mysteries of God : for what ever David the Psalmist ▪ Amos the Prophet , Daniel the Prince , Pe●er the fisher , Samuel the S●er , or any other Priest , Prophet , or Patriarch , taught , were but lecturs of his composing , words of his frameing , sentences of his drawing up , directing how to believe , how to live ▪ how to walk , and how to talk , how to love , and how to adore , how to weep , and how to pray , all with admireable wisdom , holy zeal and fervent charity . THE Spirit was here given , about the Resurrection , before the Ascension , after which the sp●ce of ten dayes , reckoning from the fortie●h , that is , from the Passeover , for he was given again ▪ so that we are to observe the feast of Pentecost , when the HOLY GHOST came from heaven , whereby they , as all good men are , made to look up , before which we must meet and assemble , so receiveing it in the Word , breathed upon us on Earth , this doubling of the Spirit , being like the two-fold Commandement , of loveing God who is in heaven , and loving man who abideth upon Earth , yet it 's but one command , acting on different objects ; so it s also one Spirit , given , and acting , for differ●nt things , or , for discovery of that one great thing the Trinity . FOR the Son having been visibly known among men , the Father also revealed by the things that are seen , there remained one thing to enforce the certainty , and existance of three Persons , that was the appearance of the HOLY GHOST ▪ who had once come , as unto Noahs ark , like a dove in the evening of the world upon Christ the Lord , expressing the meeknesse , peaceablnesse , harmlesnesse , of them who are as houses inhabited by him , this was at his baptisme : the next , as is thought , was in a cloud , strengthning his constancy glorifying his purity , and heating his fervency , this was at his transfiguration ; A third was by a breath for animating a perplexed , little flock about the removeal of himself from them , a few dayes before his Ascension ; A fourth was in fire , in tongues , and this was after his glorious Session at the right hand of the Majesty on high , giving them a noon-day knowledge , to understand all Scripture , power over all Devils , wisdom against all Philosophers , Eloquence against all Orators , Patience against all Torments , Gifts to convert all Nations , Confidence in the love of God , for subduing of unruly lusts , Grace for persevering in all good works ; Lastly , Ioy , in the peace of a good conscience , through Christ and him crucified , whence it is sayd , they were al filled with the HOLY-GHOST , in contradistinction , to those portions , or draughts , they had received before , so diminute that it s said , the HOLY-GHOST was not yet given , ( q. d. ) in that ample and miraculous measure , because Iesus was not glorified , John 7.19 . WHICH when done , they are quasi overcharged , and Speaking , were thought drunk , that is , intoxicated : which in a trope they were , but not as the Jews ●uppos'd with wine , but with the new-wine of the Spirit ; wherewith the old bottles of corrup●ed self , could not be brimmed , the Vine , whence it flowed , being above , the liquor whereof stup●fied not the braine , but transmented the Soul , no● causing staggering , but confi●ming in faith , and joy , as in the Citty , by that River which maketh glad the Citty of God , which they renewed , by wind , fire , and tongues , were capacitate to drink of , the one blowing away the chaff , the other heating the Spirit , giving light also to the dark chamber of vain Imagination , the last promoting to speak refinedly , perswadingly , being cleansed from carnall sordidness , and earthly selfishness , delighting in no talk , but of the wonderfull works of God. IT is usuall with Expositors , to shew the analogy between things themselves ▪ and that which is represented by those things : In how many wayes the Paschall Lamb and Christ doth agree , the Red-Sea and baptisme , the Cross and the braze● Serpent , Iesus and Aaron , David and Ioseph , is not of our province ▪ but how aptly doth wind represent the operation of the HOLY GHOST in those upon whom he cometh , if you weigh those particular workings , in the conscience , by proportionating them according to it's quarterly effects . DOTH the South wind ordinarly bring warm showers and rain , by vapours drawn from the Midle-Sea , heated by the Suns fervency in the Equator for fructifying the earth ? It is as evident that the Spirit shall no sooner convince of sin , and say to the sinner ; Thou art the Man , then rivers of waters will run down my eyes , said David , because they , that is , my eyes keep not thy Law , Psal , 119. 136. Mary Magdelen was we●t further then the skin , and Peter is said to make furrows in his cheeks . O thou that made me , have mercy ●pon me ; was a form of prayer , appointed a luxurious wanton , but then a penitent Tha ●s , for procuring mercy , as not daring to pronounce God ; What fruitfull showers hath the Spirit made in the valley of an humble and depressed Saint , Making the rain to fill the pools , causing Grace , even when stocked , to grow as the grass , and seed in prayer , supplication , intercession , for all Saints the most ob●ur'd weeping so loud , that the house of Pharoah , that is , the Court of heaven hears , and are admitted into that favour , as to be assured of the best fruits of the Land THE North wind d●rives away rain , Pro. 25.23 . And when clouds of fears and doubts , threaten a spirituall tempest , dark thoughts gathering and the glory of the Lord ( the light , peace , and comfort of the Soul ) preparing to remove , the conscience lying as the ashes of the Sacrifice , on the North side of the altar , in solitary sadness , digesting its own perplexities , to nourish heart-biting anguish ; How hath the Spirit beca●m'd the Air ? in his seren breathings , scattering the portentuous clouds , that had a sound of abundance of rain , keeping the Soul within the Pale ▪ or inclosure of eternall Election , whereby the chilling blasts of terren disasters , or spiritual desertions , do but cause it di●e the deeper , procuring greater evidence , and from vocation concluding , that neither Death nor life , nor Angels nor principalities , nor powers , nor things present , nor things to come , nor height nor depth nor any other Creature , were it my self ( who at this time is made unwilling to be parted ) shall be able to separat from the love of God , Rom , 8.39 . Who saith unto Evil , come not nigh this mans dwelling ; David encouraged himself in the Lord his God. Sam. 30.6 . And Iob at last , was re-installed , and enjoyed more then Halcyon-like tranquility , in the feild and bosome of his own conscience . OBSERVE the west-wind , and to herbs and flower● it is so good , that one of its name is Favonious , for rendering so many favours , being not so moist as the South , nor so corroding as the E●st ; so is the Spirit influencing the soul , for exciting to the delectableness of handsomly contrived purposes , causing God delight in man , and again man to delight in God , the grand scope of its enlarged acts , that as the Heliotropis to the Sun , so it turneth to the spirits motion ; Imprinting upon the mans observer , and Surveyer of his paths , positions proving his growth in grace ; All which emergeth , purely from the vertue of the Sun of righteousness , not from the ●ullenness of rigid opinion , which is to be hated , ●qualy to the sordidness of the profligat sinner , both being Spots and blemishes , in the Church of God , uniting to infester the commendable tract of vertue ; and religious complacency , the one giving it an ill name , the other contriving its finall overthrow . MARKE the strength of the East wind , and you shall find it imployed in eminent services , as in dividing of the Red-Sea ▪ Exod. 14.21 . For bringing the Locusts upon Egypt , Exod. 10.13 . For breaking the ships of Tarshis , Psal. 48 7. And blastin● of the seven ●ars of Corn in Pharaohs dream , Gen. 41.6 . Yet all this is but the mightiness of a creature : but when men imperiously are advancing with full sails of prophane intentions for executing villanous undertakings , this Spirit ( the Creator of all things ) will convince them , arrest them , and cause them become a Magor missabib , a terrour to themselves , because of terrour round about , and blast them in their greatest rankness● , empting them also in their greatest fullnesse , and coaling them in their most passionat hea●s : as Laban , when charged not to do ill , not to speak ill , Gen. 31.29 . It shaketh the roots of the st●ff●st , and bloweth away the sails and cables of the fleshes highest confidence , making some , to cry out with Saul , Lord , what wilt thou have me to do & others with David ? It is good for me that I was afflicted , and may be with Ruben , to roar out , and I , whether shall I go ? Gen , 37.30 . HOW again from the intestins of a secure and becalmed conscience , it hath raised Hyrricans of feares ; and terrible out-cryes , came from the jaylor , What shall I do to be saved ? Acts , 16.30 . And here blew upon the Apostles , that all stratagems before feared of the Iewish malice , were hush'd and gone , for by this did their throats , as from a Trumpet ; give an allarum to all the world , to seperate from an untoward generation , and added so to the Church , that three thousand were either by beleiving as Adult , or by baptizing as in infants , in one day , made members of his body , who is all in all ; and these abounded so in good works , that they had all things common , ( i. e. ) for use , not in property , Acts ▪ 2. coaling their otherwise angry , and feavorish souls , enflamed against the doctrine of Christ crucifi●d , they opening their hearts , giving their bodys to be washed in holy baptisme , by both being exceedingly refreshed , eating their bread with gladness and joy of heart . THE Prophet got a charge to cry , Come from the four winds : O breath ! and breath upon those slain that they may live , and accordingly 〈◊〉 their was a ●oice , a shaking and a re-enliv●●ing , Sin hath made a Charnel house of each ●tructure , a slaughter house of each Familie , having slain all in them , with the weapon of unbeleif , and O! that the spirit in purifying by grace , in gracious prayer , in full assurance of faith , were given to each one for themselves and for the good of all others , to stand in this valley of Earth , which is but a valley of bones and those dry : and who can tell if they can live ? Though ●hey may cry : Come , 〈◊〉 Spirit and breath of God , from the East , that we may see and know our selves to be sinners : renewing and sanctifying by hope ▪ from the west to understand , that our iniquities have caused a setting of our Sun of consolation , having lost the beams and rayes of Fatherly love , and dwelling in darkness . From the South that showers of tears , from our eyes through bitterness of sorrow , for the grosness of our misbehaviour ▪ and from the North , that we may behold the ruddy countenace of an Angry God , and the bow which he threatens ; Inverted , its true , and unstringed , yet long shal not be so , if his patience be not answer'd in our amendement , and fear cause penitencie , for a voiding so dreadfull an arrow , as sentence to eternall flames , or formidable mischief from so omnipotent ●n arm , who can even cloathed in flesh , make us feel the sting of his displeasure ; in first blowing , and then kindling the very first streams of hell within us , as he did in desparing Iudas , and vagabonding Cain . IT is true , we pretend much to the Spirit , and braves out reproof , yea censure upon that score ; anticipating in conceit Heavens joy , by the assurances we brag already to have possessed from especiall evidence above , as if the mighty wind had already blown upon us : whereas we are yet carnal , and sold under sin , having not that noted nimblenesse , to perform all Religious exercise , clearly observed to be in them , who answer the Spirits call : for though with the Publican , we may come down from the tree of some conceited excellencies , possibly our due and birth-right ; by washing the Saints feet , visiting the sick , feeding the hungry , binding up the wounded ; yet really we sadly behold , that through some opinion , or nice punctilio : we adjourn attendance upon God in expresse duty , either altogether , or approach with reluctancy untill with him in the Gospel , We first bury our father ▪ Matth. 8.21 . which equally with him maketh us unfit for the Kingdome of God ▪ for no sooner did the wind blow , then the Apostles were inspired immediately ; not about the restoring of the Kingdome to Israel , but of Israels enjoyment of the Kingome ; the promise ( v●z . ) of Heaven , not of the Earth , being to them and to their children , the Spirit hateing dull delay , wherefore it was also a sudden sound from Heaven , making them straight heavenly ; the sound being before the spirit , for gathering in of their Spirits , causing intense attendance upon that which was to be revealed ; the sound from Heaven , making them heavenly minded ; the sound from Heaven , coming suddenly , confirmes the Doctrine of the spirits aversnesse from sloath ; the sound from Heaven that came suddenly , was of a rushing mighty wind : the wind rushing causing spirituall awe , & mighty , to excit their depressed ; and it may be desponding souls , and wind to purge their hearts from filth , and blow away what in them was lurking , to detard from that employment , which by the Spirit they were intended for ; and for which , like full vessels they were filled ▪ so as no earthly thing could enter , there wanting room ; no temptation ▪ make them rail , sound , or roar as empty they being filled . WHICH deliberatly consider'd , deplorable inferences must be inferred , touching the sad mistake of too ●oo many ; whose opinion only , is the alone significant thing before others , causing them to be accounted Saints , or some conceit in themselves , which ground● only to themselves , the certainty of their future glory ; which errour shall be to it's possessors , I might say Admirers ; what the voluptuous life of the Sophist Isaeus was to him , which how delightful soever at first ; yet at last b●moned his being Tantaliz'd , that is , supposed to find good , and rejoyced in its proximity ; yet still went without ▪ and was at last frustrate of all hopes thereby being , but dreams and shadows ; for as all is not gold that g●●sters , so neither is every thing that ravishes , by and by , to be termed Divine : Nor wha● affects , yea comforts the heart , to be presently surnamed types of Heaven ; yet where Dexterity , Agility in the things of God , are accompanied with Purity , Peace , Ioy , and Heavenly mindednesse , as in the Apostles here ▪ its a p●●gnant proof of the in-being of the Spirit , and coming down of the HOLY-GHOST , whence comforts truly , originat and fl●w , &c. TWO thousand and odd years , had mans Ambition exposed him to infamy , Lewdnesse , and Idolatry ; by Gods confounding languages at Babel , stopping then from perfecting that joyntly intended Tower , by dividing their speech , which at this day again , was transferred by plurality of tongues ; unto a blessing , the Spirit diverssifying the Apostles tongues , not to disturb the world , b●t advance the Church , in propagating Faith the readier ; that there needed no Interpreter , every Preacher being furnished with the gift of every tongue , to speak to the multitude of the devout , that Iesus was the Christ : Uniting them again to be of one mind , and one accord , for edifying themselves in love , and one another in the holy Faith , which is a strong Tower of defence , as the Name of the LORD , Prov. 18.10 . and whose top indeed reacheth up to Heaven ; each Convert being as a stone to the building , and united by the Cement of the Blood of the Eternall Covenant , laid on by the hand of the Spirit , who can as here , turn ill to good , by drawing good from it , whether for mans profit , or his Makers honour , as Levi's curse , in being scattered ; occasionally through grace , made the Lord to be his portion , and be sanctified for Priest unto the Tribes , Numb . 3.12 . CONFOVNDING of Languages made the whole Earth to be peopled , each company flocking , planting , building , together according to that understanding they had of their neighbours speach , which now brought great things to passe for the Almighties praise ; all Nations beholding these unletter'd men , from Heaven in an instant , promptly uttering the good things of Peace and Reconciliation , with Him who first confounded them , and of Reconciliation and Peace , with all who were confounded with them ; all tongues expressing this one thing , Love the Brethren , 1 Pet 3.8 . As Christ hath loved you , and given himself for you . THE tongue , is a purifying , mundifying member , it can lick out viscuous matter , can suck out putrid and infections corruption from the body , as did that of the Lady Ellenor , wife to that Prince of Chivalry Edward Prince , afterward Edward the first , of England , her Lord being eng●g●d , and fortunate in the Holy war , was almost assassi●nate by a Turk , being wounded with a poysoned kniffe , with which the Prince slew the Attemper , but Physicians despairing of his own recovery , the noble Lady ( her Lord sleeping ) is said , to suck and draw the venome forth , recovering her Husband , she her self not being endangered thereby . The tongue , is a tasting member , by i● we know the white of an egg , to be unsavory , it is a speaking member , the Hierogliphick of a word among the Egyptians , was a tongue and by it we blesse God , at this day , and alasse , by it also we curse men , setting it on fire as from hell , to reform which and virtuate the doctrine of the Gospel for drawing forth of the Soul , the deadly poyson of Atheism and Prophannesse by pravity , and exemple thrust upon us , and put in us , by those watchful lusts , and vigilant adversaries , of our Lord , and of our souls , because , we would regain that Ierusalem , that Royal City of pure and Holy peace with God , which hath been wrested out of our hands by Turk-like force Tyrrany and Cunning : FOR draining us of such putrid filthiness , and the whole world , is the Spirit represented in that shape , the first fruits whereof , appeared in that first , and Famous Sermon of S. Peter , whose tongue had been but a few weeks before , so glib for lying and cursing , now fluently detects the monstruous deformity , of the Jews bloody Zeal , and bridles their passion , yea , from convinced guilt , oblidgeth them so fare to renounce there former impietys , against Christ , honoured and blessed of his brethren , as to rejoyce in the knowledge of him Crucified , craving remission of sin thereupon , to the Churches ineffable glory , the accession of Multitudes to her banner , upon that score dispiriting her opposers , and creating fear upon every soul , beholding the stupendious wonders , wrought by the Power , Hands , and Tongues , of such , whom the wise of the world , though not worthy of veneration . BEFORE Christ dyed his Apostles feet were washed , John 1● . 5 . For exact , circumspect , and clean walking , and after he ascended , he cleanseth their tongue , for Prudent , Holy , and Pure talking , consulting in all their converse , with truth , verity , and love ; That as it is naturaly placed between the heart , and head , so its motion should be regular by there consent , being seasoned with salt ▪ Colos. 4.6 . That is , gracefullness , and discretion , flowing from mature deliberation , and wise for-thinking , not hurried to the violation of precepts , by the winds of passion , but consult , and compleat what from duty , and charity , upon holy and sober inspection , we shall find incumbent for our place and calling ; Not swelling in rancor , but alwayes , remembring the proverb of the Arabs , being wary , least our tongues cut our throats : For can it be questioned , but that Dives , was the more tormented in his tongue , that he had scandelously offended in that member , which walking in uvo , ( i. e. ) lying in moysture , is the more prone to glid , & glib fiery in colour , edged , as a sword , therefore by nature sheathed in lips and teeth , quenched with water , God seting more guards , and closer Centurys , about it , then other parts of the body , arguing its ferity , and unrulyness ; TONGVES resting upon the first preachers of the Gospel , and probably upon others also , the contexture of the History , Acts , 1.15 . being grounded from the hundreth and twenty , and not reading how Stephen , Philip , and the other Deacons received the HOLY GHOST , a more conjecturall time is hardly to be found , then the Pentecost , I say tongues resting at first upon those Holy Teachers , indicats how the Spirit tryeth and designeth , their willing condiscending , to those generous rules of refined language , and what he sayes to them , he sayes unto all , Take heed unto your wayes that ye sin not with your tongue , Psal , 39.1 . The image whereof , as it were growing from , because rooted , in a serpents tail , with the inscription quo tendis ? whether goest thou ? was of old , an Embleme , of those unhappy issues , men were brought into , whose tongues were not poysed , with premeditation , and wise government , which yet must not be thought identical , with carnall subtilty , or that selfish principle of fawneing flattering , and caressing any , in unjust practises , for sensuall , and proper advantages , there being a time of , and for speaking , as well as a time of silence , and restraining of the tongue ▪ which cannot be more pertinently said , ( though more properly ) to be set on fire of hell , then when it is employed , by the Divel or brib'd , by his emissarys , to stand mute , and not defend , the truth under pressure , or to utter words of slander , Calumny , Atheism , and Blasphemy , lyingly , or wickedly engaging men into Hellish broyls , dangerous garboyls , glorying in the bravery , and finness of Satanical Rhetorick , boasting because we have outrail'd , and it may be silenced , our Brother , not convinced , not converted but heated by our words , as by coals of Iuniper , ( which kindled once , burneth even some months after ) Devil like , leaves off speaking ▪ in not answering again , for a season , purposeing afterward in fiery rage , to work revenge even unto blood . IF the tongue be the glory of a man , how shamefully do some abuse their glory , and tread there honour in the dust ? Let thy talk Reader hereafter , and thy silence also , be such , as is fit for Saints , and worthy of God , symbolizing with Crucigerious of the Last age , who spake oft to his Friends , about Christian Doctrine of the wounderfull preservation of the Church , of immortality , and the ●ope of glory , which and the like thereto , shall evidence the Spirit to have sat upon thy head ( as the tongues rested on the Apostles , ) ignorance evanishing , and the Mutinees that so oft hath risen in Societies , formerly about questions of honour and preferment , of sitting at the right hand ; and who should be the greatest ( one great cause of our late calamity ) shall be dashed , quieted , and repented for ; all agreeing to talk of the wonderfull works of God! following Iesus our Captain and our Master , whom we have oft mistook , and misinterpreted , but now having a true light , and purchas'd a perfect Idea of things Mystical , by ou● zealous yet sober behaviour , by our holy yet peaceable deportment , clear to the Multitude , that in truth we have been with Iesus , and received the earnest Spirit . THE tongues are said to be cloven Acts , 2.3 . Not divided , for that were Babel , but dimidiated as it were , double pointed ; since there was Heresies to confute , sin , to detect , Exhortations to be given ; reproofs to be made , reason would have them to be gifted for this work , and needfull it wa● , to shew there invisible endowments , different gifts , inwardly possessed , by this outward and visible appearance ; the multiplicated number whereof , discovering the variety of those languages which , by the spirit they were to instruct in , whether to Iew or Gentile , implyed in the Mystery , from the dimidiatness of the same tongues , forkednesse , or clift in them , these two nations , thereby to be united , and Law , and Gospel , though seemingly different , to be joyned into one root , as proceeding from one cause ( viz. ) our Lord Iesus Christ. THIS was known to the multitude of believers out of all nations dwelling at Ierusalem , much about the time , Christ was expected by the studious Jews themselves , and by those , now truly gifted brethren , who having the true sence , or marrow of the law , which is nothing but the pith of the Gospel , could work the hearts of the observers of either , to know , and imbrace both ; yea properly to inferr each others duty , and there own requisit practise from what they heard imposed upon the one , or known formerly revealed to the other , as Davids sepulchre with Peters Exposition doth excellently make offer , and convinceingly prove . YET not in this only , but in the circumstance of time , did the Law , and Gospel harmoniously unit , for these things happned in the dayes of Pentecost , one of the three solemn feasts of the Jews , so called , as being the fiftieth day from the Passeover , in which day , the law was given from Mount Sina ; in fire , God speaking out of the cloud ; But that law being broke fiftieth dayes after the rising of our Saviour , at the Passeover , who then as a Lamb did take away the sins of the world , God the HOLY-GHOST came down in fire ; that is , in fiery tongues , to imprint a new education of his law in the hearts of the true Israelite , yet with this excellent , and comfortable difference that as Moses yeelds to Christ , so must Sinai , to Sion , here was fire only , their fire and smoak , there was clouds , darknesse , and earth-quakes , accompan●'d with fear and trembling , Sinai it self quaking ; But in Sion only a sound , as of a mighty wind , to prepare the receivers , and cloven tongues , uniting Iew and Gentile , the boundiary of the wilderness , being pulled up , and variety of tongues perswaded the scattered abroad , that God had given the Kingdoms of this world , to his dear Son , that in a spirituall sence , not Israel only , but the Earth might become the Lords , and the fullnesse thereof , typified , by that multitude gathered , and converted by the heat , fireynesse ▪ yet harmlesnesse , of the Saints , charity and ardor , having received the remission of sin , and that from heaven , the self same day their Fathers received the law , against which they had transgressed ; for both was at the time o● Pentecost , as may be demonstrated in computing the time thus ; THE people came from Egypt on the 14 day of the month , there , therefore remained 16 dayes for travell ( the Hebrews always reckoning 30 dayes for a month ) the first day of the third month , they came to Sinai , 30 dayes of the second month being accounted , there will with this be found 47 dayes , then the Peoples encamping , Moses goeing up to God , his returning again to the people , for clear calculation , is called one day , which is 48 , in which going up again to the Mount , he is ordered by God , to order the peoples being ready against the third day , which will make the 50. ●n which God appeared , for reckoni●g from the peoples want of bread or fall of Mannah , is uncertain and may be erronious , this is more clear ▪ and evidenceth the Anology better , betwixt that fire from God by the Ministry of Angels : and writting his law on tables of stone , and that by fire in the descending of the Spirit , that came one the 50 day after the slaying of the Passover Christ Iesus , writting his law upon the tables of the hearts of men , in a fuller , fairer , larger , and more clear Character , typ , or impression , but note this reckoning is inclusive , the other not . THE Persians and some other nations , adored the fire for a god , because of its excessive power , and force , in resolving matters combustible how great so-ever , into it's own substance , and being ; and usually it 's accounted the most noble among elements , being as the heavens among bodies , the sun among planets , yea it 's purgeing operation made it of old to be the heirogliphick of purity , as if they had known , the world it self , was to be cleansed thereby : but how hath the fire of the Spirit from Ierusalem enlarged it self ? making the frosted heart of the unbelieving world , even to glow while it talks , of the Cross from heaven , which is one of the three things , by wise men admired in the earth , looking upon the Resurrection , and Ascension , far short in comparison of that conquest the Holy Ghost hath made of the Grandees of the Nations , in their honourable receiving of that doctrine , from the mouths of plain men , so contrary to the hair of natural inclination ; and mark it , where ever the Spirit cometh , it comes ordinarly by the sound of the Gospel , and by it's heat , we are assured of his reception , a heart touched , a heart pricked , is but a heart heated , a heart open'd ; when a man crys what shall I do ? with Peters converts Acts 2.37 . or take away the iniquity of thy Servant , with David 2 ▪ Sam. 24.10 . surtiship may be offered that the Spirit hat● spoken in a saveing way , but if it be a complaint of the punishment with Cain , or a remove the ●r●gs with Pharaoh , be not rash in Cauto●ry , this being a Legal , not a Gospel expression , far from that request of creating a clean heart , which the Iews compareth to the Holy of Holies , to Solomon● throne , to Moses●ables ●ables , and truly displays , that the wickednesse is done away , by the Spiri●s inhabiting , his resting therein , and writting thereupon , the doctrine of pardon and remission ; provyding the man seperate himself from an untoward generation Acts 2.40 . IT 'S said the Spirit sat upon each of them , in which it differs , from that unclean Spirit , that goeth about , compassing the earth to and fro , seeking rest , but findeth none , whereas holinesse is pacifique serene , tranquilling , consolidating , the heart in which he dwels , makeing it calm in it self , and causing quietnesse towards all others , condemning Ambition , Covetousnesse , Hatred , Envy , Vanity , and what ever els , tends to the Churches disturbance ; in which the Spirit rests , sitting in it , as upon a Throne purposing to reign , as on a Tribunal , resolving to judge , as on a Chair purposing to instruct , for all which , in all ages to come , he represented his undertakeing , on this day , establishing himself upon the Apostles heads , as by fire , clearing them from the rust of Errour , the filth of Corruption , that as Patterns , as well as Preachers , they might be ex●mples of Sanctity to their own generation , and give infallible rules for obtaining happinesse unto all posterity for ever . COMPVNCTION of heart and remission of sin , are both from the Spirit of God , and is that new wine which shall only be put in the new bottles of a regenerated soul , whereby they shal do , and speak , as the Spirit shall prompt them , I had almost said , as the Spirit give them utterance , as here the Apostles : for we find , the whole house was filled with the rushing wind , the Majesty of the Holy Ghost , excluding all in-maets , and though each Apostle , had the sanctifyed operation of the Spirit , filling every angle and corner of the soul , as the understanding with Faith , the will with Love ; and that sin or Devil might be exiled , the hands with Promptitude , the feet with Solicitude , the eyes with Modesty , the tongue with Eloquence , the whole man with Prudence , the Faculty Concupiscible being filled with good , the Irascible with courage , the Rational with verity , though they had all gifts and were all filled , yet they spake as the spirit gave them utterance , some had five , others had two talents and S. Paul abounded , and spake with tongues more then they all : whereby he who expects the gifts bestowed unto all , ought not to caresse himself , or hug , and embrace himself in the deceiving hopes of a rich , ample , and perfect possession of the Spirit here , but rest satisfied with his gift , and with being one of the eleven , not envying Peters singularity , ( for he is particularly spoken of ) and eminency , since a pinnace , a small yaught , shall land as wel as a great ship , with full sail , under the conduct and flag of the Admiral . VPON the coast of the Whit-sea , there is a cap called Pentecost ; and somewhat east of that , there is another called Bonae Fortunae ( q d. ) good-luck , let this day be any mans Pentecost , a time of gathering in , that is , of heeding the law , offering the first fruits of strength unto the Lord ( as the Jews did this day of their corn ) it shall , as Godlinesse , ( hath the promise ) enrich both for heaven , and earth , doing good to him , and not evill all the days of his life , by ( pardon the alteration of the coast and similitude ) giving him a trade wind for the port of his desired rest . IN this last age , we are not to look for miracles , by a sensible feeling of the rite , or significant ceremony here used , yet still Christ breaths on the Elect , enlargeing to that degree their bowels of Love , that they ●hew him always their faces , being averse neither to his Doctrine , nor to his Crosse , yet forget not , that he ascended before the mighty strong wind blew in upon them ; and that there may be no mistake , there are some ●pon whom the Spirit comes never , being ●eft in the ignorance of nature , coldnesse of the Earth , rawnesse of the flesh ; there are o●hers upon whom he comes , but abides not , ●lowing only upon them , and no more , heats ●hem indeed , but as warm water , they are ●older soon after : he washeth them , yet afterward they go to the puddle , and are offensive ●s before ; to others he cometh , and abideth ●itteth upon them , liveth in them , fills them outwardly , with heavenly ardor , celestial ●eat , and by fire from above , causes them seem ●peaking Seraphims , and inwardly with wis●ome , understanding , knowledge in the ●eepnesse whereof , they may be stiled Che●ubims , yea gods in the liknesse of men , and ●hose fiery ones too , this was for the Apostles . BVT alas we see not those signs to passe ●he fiery tongues of too many in this age at●nded with smoak and brimstone , the known fewel of Hel flames , it is but one of a Citty and two of a Trib , in whom we see the love of God ( an evidence of the Spirit ) which is known chiefly by the loveing of man , who being ready for good works to both , and patient in suffering and enduring evill from both , and makeing progresse from one degree of vertue to another , not falling back into perdition , in the sight of either , this is for us unto whom the Disciples are as lights , after they received the promise of the Father , as a gift from Iesus in his triumphant chariot , the right hand of the Father , the Captain of our Salvation haveing led Captivity captive , giveing gifts to men , to those then , to us now , more dureable treasures , then those offered by the Roman conquerors of old , as Sanctity in fire , Purity in wind , Eloqution in tongues that a Hebrew man might in Roman Oratory , and with Attick Eloquence , publish Salvation to the respective people , and even perswade and reason them by the Spirit into everlasting blesse . I say by the Spirit , for unlesse he signifie unto the heart , the preaching in the Air wil little avail , neither shal ever he be Oraly instructed , for laying aside the weight that so easely besets , whose mind by the Spirit is not perfectly anointed , for discovering the reward designed for observers of the Law , he being the principale Master , Clearing the memory , Refining the Reason , Inclining the will : by the first , alwayes minding us of God ; by the second , directing how to apply him for our good , & because to him that knoweth his Masters will , and doth it not , there are appointed double strips : by the third he sweetly , willingly , and powerfully , draws us to the practise of the good we know , for our souls sake , and by the mercy of Iesus , and by the fellowship of the Spirit , and this alwayes , for tongues being the organ of expressing words , manifests the perpetuity of the things heard , which as by fire , are to be engraven , and melted into their head and heart , for their subsistance in them who are sanctified , as is published , in the Multitude of converts ; their joy , their union , their increase , though under persecution . AFTER the Disciples return from Olivet we find them enter into an upper roome , continuing in prayer , by some learned , thought to be the place where our Saviour instituted the blessed Sacrament of his body , confirmed Thomas in the faith of the Resurrection , and where the HOLY GHOST came down in fire upon this day ; And was ( as antiquity records ) the Church and Synod-house of the Apostles , in Ierusalem , called Coenaculum Sion , being first hallowed by our Lords supper , and consecrate by other appearances for holy use , and service , a Church being builded thereupon , called the Church of Sion , on the top of the mount whereof , there yet remaineth some reliques , confirming the History ▪ and Tradition . In this place , the multitude of believers , about an hundreth and twentie ; some of them possibly of our Saviours own kinred , converts , and acquaintance in Jerusalem , mett & prayed for the Election of Mathias : at which time surely God loved the gates of Sion more then all the dwellings in Ierusalem , his foundation being in this Holy mount , 87. Psal. 1.2 . Here was Mary the Mother of Jesus , & it may be Martha , Mary & Lazarus ; who ever they were they continued in one accord , in prayer , Acts , 1.14 . for if men give bread when their Children importunatly ask from them , and afectionatly being at peace among themselves ; How much more shall our heavenly Father , give the Spirit to such who call for him ? especially if in sound faith , upright heart , chast bosoms , holy groanings , innocent thinkings , with unwearied solicitings ? Which unweariedness , is intimated in the words they continued , the fire of the Spirit , burning up the stinging , wither'd Nettles of contention , the Thorns of worldly cares , the Heath or Heather of ●●ars and dejectments , opening the ground of soul and Spirit , for the seed of the good husband man , that they might be inriched with , ●nd bring forth fruit meet for repentance and ●mendment of life ; blowing away , as with wind , the sandy van●ty of self-conceit and opinion , hindring growth in grace and knowledge , and all triviall trash , sordidness , being either burned , or scattered , while the world is Sataniz'd by lust , continuing in Gluttony , Drunkenness , Excess , Wantoness and Pride , these continue in prayer , peace , and expecting the promise , in high and ●ervent love ; for the Spirit came down , and filled the house where they were sitting , that is , in quietness together , iniquity , passionatness , talkativenesse , itch of disputing about words , which gender strif , contention and debate , the HOLY GHOST purposeng eternaly to be estranged from . THAT being known to them , and of us to be heeded , the Spirit expresseth more then once , after the Ascension , that the multitude met together in one accord , sueing for the acomplishment of the promise , which in few dayes , that is ten , they received , haveing asked with the mouth , for they prayed ; with the heart , for being heavenly endowed , they wen● no more a fishing , but about the fullfilling of the Scripture , Judas being gone to his own place . THEY were in Ierusalem likewise , which is by interpretation a City of Peace , being commanded not to depart thence untill they received the promise of the Father , Acts 1.4 . Christ purposing to glorifie his Ascension , yea all his actings , with the greater splendour ; for there was his greatest humiliation , the greatest powring forth of his blood , the lowest bowing down of his Head , there at the Pasover , in sight of the Nations , did his Soul fly upward into Paradise , leaving a naked body in the hands of the Souldiers : and there again was his greatest exaltation , pouring forth his Spirit at the Feast of Pentecost , upon his despised Associats , the firstlings of whose conversion by his power , whom the Rulers had slain , but fifty days before in that same City , not only reviveing his memory , proveing his innocency , but convincing their Auditors , the inhabitants of bloodinesse and sinfulnesse ; they thereby becomming adorers of the Cross , manageing the vertue and merits thereof , in gratifying the Father , that is , glorifying and pleasing God , by rejoycing because of , and in , the same , and of its extension unto all the world , the Iew rejoycing in his own pardon , for crucifying the Lord of glory ; the Gentile being glad , in partaking of that Salvation which was from the Iews , Ioh. 4.22 . both now understanding the Prophet in his Out of Zion shall go forth the Law , Isa. 2.3 . and whence can it come fitter ? since it s a Law making peace , then from Ierusalem , a vision of peace , where Christ the Prince of peace , said once , peace be unto you , and again , peace be unto you , Joh. 20.21 . that is , as I have found you in peace , I leave you in peace ; and abiding in peace , the spirit of peace shall abide with you : for which , receive ye the HOLY GHOST . THE Trumpets of the Temple sounded every morning at the opening of the Gates , for assembling the devout unto Divine service ; the Spirit being breathed upon the Apostles here , keep'd them together , untill the sound of a mighty winde alar●m'd them , and prepared them for more ample manifestation of his appearance ; And surely what the Trumpet did , our Bells doth now , each ting and toll , saying , Gather your selves together , Joel 2.2 . and though gathering by many be not regarded , and by severall reasoned and printed against ; yet our falling from the shadow of Religious deportment , in shutting our ears against such solemne invitations to our Churches , hath not had among us , such alluring mercies , such beamings of heavens acceptance , such self-denying , and sin-subduing characters , such warme breathings of Ghostly consolations , nor such examples , impulses , to purity and good works ; but that yet we should go up to the house of the Lord , and call upon his Name with the remnant that are left . OVR Fiery tongues against Assemblies , and the Masters thereof , being indeed such , that is , fiery , rather then like as fire ; God by them being dishonoured , and the multitude of the Nations enforced to conclude there from , that mystically we be drunk with the wine of astonishment and spirit of giddinesse , having a knack of cursing , what ever we see contrary to our intentions , though urgently sought by us , or wishedly endeavoured ; for what ever Providence doth with us , though , it may be , in the main conform to our prayers and fasts ▪ yet in the end we pray and fast , yea curse and ly against it , since it is so well known , the Gall which now imbitters our lives , even to separation ; is no other then that same Gall ▪ that hath disrelished our former enjoyments : Our disquiet proceeding not so much from this or that object , as from our heeding the devil , who is come down , yea invited down amongst us , having great wrath ; so that in some meetings , there is , it may be , a mighty rushing wind , and the sound of that throughout the land ; but our sitting , that is , our abideing in that harmonious concord , peace , and love , attested as a badge of the Spirits future coming , not being seen ▪ its fallacious to inferre the possession of Holinesse , though they should speak with Tongues and prophesie . OFT did the HOLY GHOST appear ▪ but never in the shape of a ravening beast , or bird of prey ; Oyle is soft , a Dove is not invective , and the fire that came down at Pentecost , was without smoak ; for that hurts the eyes , and likewise without natural heat , for it sindged not a hair of the head , neither did the smell of fire passe on the Apostles ; it being but like fire , an Element in which God had oft appeared , as to Moses , to Elias ; the nature of it being adapt to signifie the operation of the Spirit within these men for their own good , and benefiteing of others : which ardently they pursued , prudently instructing , and by Grace infusing in others , their own acqui●'d , and infused perfections , as by fire , melting the hard heart , inlightning the ignorant , cleansing as from rust the idle and sluggish Soul , heating all through the love of ascending towards Heaven ; which love as oyle , keepeth always aloft , and without mixing it self with the affecting of things here below , they being cast out , as by a sink and not to be heeded , that is , beloved , for nauseating the Soul , which by the pledge , or troth here received as by a Ring , hath betrothed it self purely unto God. HENCE , we may pronounce their piety , but formality , and shall be more confounding , then flat Atheisme , who obtruds upon the world , their rough hands , enflamed cheeks , tearing nailes , their pilfring humour , their slandering tongue to be constituent parts of those multiplicated gifts , effused and shed abroad upon their heart by that Spirit which descended in these dayes ; the pernicity whereof to discover , would long detain us from our Port ; but that of our Saviour , detects the insolence , by their fruits ye shall know them , Matth. ● . 16 . Rapaciousness , and blood-thirstinesse , being equally remote from the soul of Him in whom the HOLY GHOST dwells , as are the contentions and blasphemies of Hell , and the joyes , concord and peace in the highest Heavens . SVCH who expect visits from great men , fits their houses for reception , possibly by perfuming pots ; the Disciples prepared for the Spirit by Vnion , Prayer and Love : embrace the Pattern , imitate the Coppy with repeated acts of incense-like mortification of lust , prejudice , animositie , or whatsoever savours of such nastinesse ; Using in opposition to these , the strowings with the sweet herbs of Brotherly kindnesse , meeknesse , patience , charity , and love to God : the house ( I should say the Soul ) thus scented , is disposed for his admission ; he loving purity , and religious cleanlinesse , being the only delectable property , he pursueth and expecteth . THE Church is said to have Doves eyes , Cant. 4.1 . and the Dove is both a sociable and harmlesse creature , refusing to nest in that cote where rottennesse , or stench , breeds annoyance ; being delighted with that house most which is furnished with glasses , the bird delighting in her own shadow , and rejoycing to behold it , even in water : The Doves eyes indeed , properly unsolds the chastity of the Church , looking only upon her beloved as a true Turtle , and her not following strange lovers ; but the other known properties of that fowle , countercharms the witchcraft-like enchantments that are in this age , men caressing , that is , hugging themselves in a whimsical solitude ; not desiring to have a discovery of themselves , unto themselves , least they should relinquish their imbib'd opinions , falsely called a principle , and say , O! who shall deliver us ? flying from contrived-for-disturbance , or tenets of separation , as from filth and ordure , in which alone the unclean spirit keepeth , because there only he findeth rest . WHEN the World was sou●ed , or ( so to speak ) under the pickle of the deluge ; the Dove alone gave intelligence of the waters abatement , not by a Bramble , but by an Olive branch : So untill the waters of Contrition flow for our former defilements , unchristian-like temperaments , ( which as raw blood putrifies yet the body of our Kingdoms , ) it is not to be expected , the Comforter from the FA●HER and the SON shall intimate unto us , that our sins are forgiven , or that in Christ we have got the Victory : testifying the truth thereof , by the Olive branch of refreshing comforts , antedateing heavens felicity in the infallibility and certainty of its possession , peace with God , being certainly deduceible therefrom : Whereas contrairily by our tearing and devouring one another , its easie to prognosticate what the result of our lives shall be , and whereunto the issues of our Death shall tend , if we persevere in discord , the Horoscope of the litigious , discovering his being born in Satan ; the scheme manifests his rest ( pardon the irony , ) shall be with him ; which even his spirit attests in the pangs of a tortured , and disturbed breast , so that within us , we have either way a witnesse of our blesse or misery , whereby our condemnation is the more intollerable ; if we do not our own businesse and study to be quiet , living in love and peace , that the God and Spirit of peace and love may be with us . HOW oft in the History of the Ascension and of the HOLY GHOSTS descension , ( to harp once more upon this string ) have we these words , they met with one accord ? and no where besides ; shewing , that in opposition to that quarrelsome life , to those frequent disputeings among the Apostles and Disciples and censurings one of another , they formerly had offended in ; Now they unanimously agree in a Brotherly harmony , being united though numerous , as one body by the Cement of the Spirit through the Gospel ; there being no intimation in the sacred History of any reflection of the Disciples to the Converts , or of the Converts to them , or of any one towards another , about any miscarriage , whereof aforetime they might be , or had really been guilty of , their life answering the Law ; for it was the Pentecost in ordinary fiftie days from the Pasch , that these things were done , and the fiftieth year also ; and so the year of Jubilee , a time of releasment for servants , lands , debts , of rest , and proclaimed with great joy , Levit. 25. figuring that delight Christianity hath obtained under the full deliverance Christ hath purchased for his people ; freeing them not only from the pedantry of the Law , and burthensome rites thereof , but restored them to their former priviledges with God ; the exceedingness whereof is figured in this , that there passed twenty nine Jubilees betwixt Ioshua and Christ , the Gospel abridging the Laws authority , and hastning the acceptable time , the year of great deliverance , Luk. 4.18 . THE Pasch by Christs death is antiquated and outdated , it was expedient also , to abolish both Pentecost and Jubilee ; for having procured a plenary remission from sin , we as freed from its bondage , are now to rejoyce in the LORD alway , the Jubilee being proclaimed upon the day of Expiation which was a day of sadnesse , grief and sorrow for the offences of the whole year , that in the midst of trouble they might remember joy ; and we having liberty by the Resurrection , who before were sold ; and gifts by his Ascention , who before were poor , presenting himself as the first fruits , ( being first born from the dead ) before the Father , for obtaining a blessing on the crop , or race of mankind ( which the Jews did at Pentecost ) therefore let us pray , for fulfilling of the Pentecost feast , in having sin remitted , the curse from the Earth removed , and the Iubilee rite also , in having the liberty of the Sons of God , the legal ceremonies evanishing , a clearer manifestation of things , and mysteries are under Evangelical dispensation , sprinkling with water , being now repentance ; washing with water , baptizeing with the HOLY GHOST , and sacrificing of bullocks , goats , and lambs ; for expiating sin is that superlative sacrifice of Iesus death , an offering for the sins of the whole world ; He being that Lamb of God which taketh them away , by whose strips it is healed , and by whose blood it is made white ; which the very garments of the Neophti , or new Converts of old , upon this day worn , emblematically discover'd , being cloathed in whit , insinuating sanctity , purity , harmlesnesse and pe●ceablenesse : whence the day is called Whit-sunday , or with the Saxon , wied ( i. e. ) that is sacred , or holy Sunday . LET this Generation pretend to what degree of Sanctity it please , to fear God , to eschew evil , to honour all men , to do violence to no man , to do good ; and in all these to persevere , is the alone mean to be cloathed in White , the proper habit of that Citizen , which is of Ierusalem above : unto which all his acts must quadrat of what kind soeever , least the Spirit be blasphemed through his impertinencies . FOLLOWING that Heroe , Peter King of Aragon , who gave a Glob , representing the Earth , a Crown surmounting that , signifying Soveraignity , that overlaid by a Scepter , typifying the application of Law according to merit , over all a Dove in a glory emblemating the HOLY GHOST , circumscribed with this device , TE GUBERNATORE , , ( i e. ) by thy Direction : all things being done within the Empire of the Christians jurisdiction thus ; Religion shall not be used as Talque ( shining over glasse cases , ) to hide the rottennesse , worm-eating , and mothinesse in the frame of many mens conversation ; neither shall their talk so amuse the Vulgar and undescerning , as to cause a sigh , a long prayer , the nameing of God , and conscience , cover the ●ickednesse of practises , as to let it passe without abhorrence of their Hypocrisies , or censuring their ( ●ick-nam'd holy ) profession , as too frequently they do to the defaming of that which our devout Ancestors , called Zeal , Piety and Religion ; accounting honesty in the second Table , one genuine Character , clearing mens observance of the first , wanting the brazen-fore head , now boasted of in some Professors , where holinesse is divorced from peace ; no sacrifice Sermons , or Prayer so pure as those which are mingled with the blood of men , who gainsay the principles of a few ; by blood , is not barely to be understood , that physical thing so called ; but the curses , lyes , untrue reports , slanders , calumnies , with which the services of Formalists , and Pretenders , are maliciously , sinfully , scandalously , and madly interwoven . THAT French King , Henry the third , having been upon this day , by the Diet of Poland elected their King , did in memory ●hereof institute an Order , called Knights ●f the HOLY GHOST , their Habit ha●ing many black and white ornaments therein ; ●nd in a golden Collar , within the center of ● Cross was the effigies of a Dove , umbrage●ng that blessed Spirit : It is lawful to attempt , ●ea honourable to design high Atcheifmen●s , if within the verge of our Capacity , power , or calling : and to whet my weapon at this Philistines forge , how strenuously hath the Ancient Saints endeavoured to cause the days , and places , whereon and wherein they have been honoured with mercies , blessings or visions to be remarked , as Abraham in Beersheba , Gen. 21.33 . or Iacob in Bethel , and Mordecai at Purim ? This hath been a day of glad tydings , wherein by Tongues , the organ of Eloquence , utterance and acclamation , GOD hath testified mans endowment with the gifts of holynesse , and given instances of gracious acceptance for humble Penitents , possitively deduced without much scruple , from the Apostles teaching , and the Murtherers repenting , sorrowing , believing , rejoycing : Whence it is consequential , that if we reflect upon the blacknesse of our tongues , in our clamours , bawlings against Christ , his Word , his Instituts , his Servants as if they were not worthy to be , or fit to live ; walking in God-like or Dove-like innocence , invested with the white Robe of love and meeknesse , adequat and cut out for the Elect of GOD , Col. 3.12 . We shall have the honour of all GODS Saints , being elected Kings , to reigne over lusts , hell and Death , by being from this day forward filled as was Stephen with the holy Spirit , filled with all knowledge , evidenced when with the Romans we are full of all goodness , Rom. 15.14 . Glory be to the FATHER , and to the SON , and to the HOLY GHOST . FINIS . Errata ●ie Corrige . The China Printers having by their Art , Exim'd themselves only from Possibility of Errour ; the best in Europe , yet pleads guilty of mistakes : Here are some Capitall ones marked , others being Remitted to the Readers Charity and Correction . Page 6. l. 7. Read holding , p. 37. l. 6. r. be in time p. 40. l. 12. r. Enflame to p. 64. l. 25. r. That , by that , p. 69. l. 22. r. not gratified p. 70. l. 22. r. Quadrat . p. 86. l. 24. r. leaning . p. 89. l. 12. is not , p. 204. l. 20. r. endeth , p. 213. l. 12. r. moulting , p. 240. l. 19. r. viants . Mr. VVill. Annand His Mysterium Pietatis . 
A43824	----	The strength of the saints to make Jesvs Christ their strength which heavenly skill was briefly commended and prescribed in a morning exercise in Westminster Abbey, the 19th of April, 1648 / by Thomas Hill ... Hill, Thomas, d. 1653. This text is an enriched version of the TCP digital transcription A43824 of text R25713 in the English Short Title Catalog (Wing H2030). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 67 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A43824 Wing H2030 ESTC R25713 12443215 ocm 12443215 62153 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43824) Transcribed from: (Early English Books Online ; image set 62153) Images scanned from microfilm: (Early English books, 1641-1700 ; 942:13) The strength of the saints to make Jesvs Christ their strength which heavenly skill was briefly commended and prescribed in a morning exercise in Westminster Abbey, the 19th of April, 1648 / by Thomas Hill ... Hill, Thomas, d. 1653. [8], 26 p. Printed for Peter Cole..., London : 1648. Reproduction of original in Union Theological Seminary Library, New York. eng Jesus Christ -- Appreciation. A43824 R25713 (Wing H2030). civilwar no Six sermons of Thomas Hill D.D. Master of Trinity Colledge in Cambridge; viz. I. The beauty and sweetness of an olive-branch of peace and br Hill, Thomas 1649 12211 10 65 0 0 0 0 61 D The rate of 61 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-03 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE STRENGTH OF THE SAINTS TO MAKE JESVS CHRIST Their STRENGTH . Which Heavenly Skill was briefly Commended and Prescribed in a Morning Exercise in WESTMINSTER ABBEY . the xixth . of April , 1648. By THOMAS HILL D , D. and Master of Trinity Colledge in CAMBRIDGE . 1 COR. 15. 7 , 10. By the Grace of God I am that I am . Gratia ipsa est boni in nobis creatrix . Prosper de lib. Arb. Hanc abundantiorem Gratiam ita credimus potentem , ut negemus vl●lentam . Prosper de Vocat . Gent. lib. 2. c. 26. LONDON , Printed for Peter Cole at the Printing-Presse in Cornhill , neare the Royall-Exchange . 1648. To The Right Honourable the Lords , the Noble Knights , and other Honoured Gentlemen of the Committee for the Managing the Affaires at WESTMINSTER . E. Northumberl . E. Pembrook . E. Nottingham . E. Denbigh . E. Manchester , L. Visc , Say & Seal , L. North . L. Mountague . L. Roberts . L. Howard . S. Gilbert Gerard . S. Iohn Dreydon . S. Robert Harley . S. Wil. Strickland . S. Hen. Vane , jun. S. Walt. Earle . S. Wil. Massam . S. Robert Pye . S. Iohn Trevor . S. Anth. Irby . M. Sollicitor . M. Rous. M. Ashurst . M. Reynolds . Denis Bond . Bolstred Whitlock M. Guorden . M. Maynard . M. Lisle . M. Salwey . M. Wheeler . M. Hoyle All Fidelitie and happy Successe in your High and Honourable Trusts , and the discharge of your manifold Stewardships . WHen I read over in my thoughts the pleasing story of Divine Providence , in guiding the Honourable Houses of Parliament , in committing to you the Managing of Westminster Affaires , both in reference to the Abby and Schoole , and observe the happy fruits of your care ( by Gods good hand upon you therein ) in both which I ( though most unworthy ) have been employed and entrusted by the favour of those who had power ; I thinke it my duty to take the first opportunity publikely to acknowledge the mercy of God to many in your prudent Zeale for the good of those Places , and with all thankfulnesse your most respective acceptance of my poore endeavours therein . O how many doe blesse God for the sweet change they finde in their Morning Exercises ; now they have rather the meanes of a heart and life Religion amongst them . Not Pompous Altars only to humour the Eyes , and taking Musick to please their Eares . All such a tedious b Chauntings with Musick and multiplied repetitions did little Edifie the mind of Hearers ; had little saving influence upon their Hearts ; which many will tell you to the Praise of God in these Morning Exercises they have found . Neither hath your industrious Love of Westminster Schoole been fruitlesse , which is an high point of Wisdom in seeking the regulating and furnishing Schooles with able Masters ( which will never be done without more encouraging Salaries ) Good Ministers , good Magistrates , and good Schoole-Masters , are like to make that place happy where they meet . And what Schoole calls for more vigilant superintendency than this of Westminster it being a most famous Nursery , subservient to Innes of Court where many Parliament men , Nobles and Gentry in their tender yeares , may be either seasoned with good , or desperately leavened with evill , and not only supplying other Colledges , but having a speciall subordinate reference to the two great Colledges of both Universities . ( if they come there with a Canker at the Root , they are not easiely recovered . There is a sensible alteration ( blessed bee God ) much more civility in the Schooles than formerly : ( the care of Mr. Buzby in instructing the Schollers , he being both very able and industrious , deserves encouragement ) yet nonnulla desiderantur . I will confidently expresse my thoughts , were the Moralls , and Spiritualls in Westminster-Schoole answerable to the Intellectualls , it would be inferiour ( to say no more ) to none in England . Any that knows it will acknowledge that there is a kind of hereditary raised genius , entayled upon them : and were the Schollars alwayes as ingenuous , at they are ingenious , wee should much more rejoyce in their transplanting to us . Your Noble Candor will allow me a wonted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and encourage me to speak out , especially the Election being at hand Be pleased to accept of what plaine hints followe from him who desires faithfully to serve you in your advancing the Publike . In your Elections its good to beware of Error in the first Concoction , I mean in your choyce of youths into Kings Schollers places ; it is expected then , that in time they should be elected to one of the Colledges ( for ordinarily the whole seventh Form , have been by desert or favour removed ; if so , you will send some Droans amongst us , which will hinder the Bees , or if they stay in the Schoole still , they will be there as Slugs and Pull-back examples to others ; they being habituated in infectious courses : And if you omit to elect them , they must ( being superannuated ) bee most disgracefully throwne off , unlesse you will please to raise Meanes to dispose of them in some other good callings ; which were honourable indeed . 2. That there may be a Godly able Catechist to instruct them in the Principles of Religion , ( such a one the Statutes of the Colledge allowed and appointed an honourable yearly stipend for him ) frequently , And withall that they ( though but circularly by 3 , or 4 in a morning ) may have leave to come to the Morning Sermon in the Abbey . I know one of the Schollars of singular hopes now in the University , who hath punctually discovered unto me , how God was pleased powerfully to open his eyes , and to turne him from darknesse to light in one of those Morning Sermons . 3. I humbly conceive the Statutes of Westminster Coll. need reveiwing ; there is such a forme of Grace ( as it is vulgarly called ) before and after Meat prescribed therein , as at the first sight you will conclude savoures very much of the darknesse of those Popish times wherein they were first penn'd . 4. If there were now and then an inspection , examination , and tryall of their Schollars progresse in Piety and Learning , with a visible encouragement of such as do well , it would be in stead of many Spurs , to such as are ingenious . Mr. Buzby hath often assured me , that any one comming in there , and putting them to versify , doth incredibly whet up , and raise their Phansies , which would be much more prevailing if Persons of Quality would honour them with their presence . 5. There is I feare some corner in the Schoole full of Leaven which spreals most unhappily : Your inquisition after , purgation of it , likewise the removing it utterly , ( as the Iewes were wont to do all Leaven out of their houses , with burning and execration of it , would he of singular use . I take the boldnes to tender this to all the other Electers , and would charge it conscientiously upon my selfe . I doubt there is much of this Leaven lurks amongst youths in the seventh Forme , ( let the most vigilant Master do what he can . 1. When they are advanced thither , they are all ( I thinke ) Monitors , wherein divers of them shew most Tyranni●●●●ride , making inferiours sell their Books sometimes to serve their Lusts , and humour their prodigality , ( whch they will not forget at the University ) else they must expect to be in the Black Bill . 2. The aull slugs staie longest there , and they being radicated in Evill like rotten Apples upon an heape , too often make others putrid , remisse , negligent , learn to Sweare . Lye , &c. 3. There are others , being emproved in their Intellectuals , grow so full of Selfe-confidence , that they shamefully degenerate when they come to the University . Hence ( c as once the Pope wrote to Baldwin ) when at Westminster , Golden Schollers , afterwards when in the Vniversity , Leaden Sophisters , and most drossie Batchelors , unprofitable Burdens in the place suckirg the fatnesse of the soile &c. 4. Their long continuance at Schoole , especially of after elected to Cambridge or Oxford , makes them grow headstreng too often and rebellious against the Master , and steele others aswell as themselves , with impudence , which we find after by sad experience . In the lact place , unlesse there be much circumspection in the choice of their Tutors , especially in these times when they come to the Universityes , all your former care may be lost . It is a lamentable spectacle to see goodly ships miscarry in the Haven for want of an able and vigilant Pilot. Many very hopefull youths miserably undone for want of learned , godly , grave , and prudent Tutors , and such as are hearty friends to a through Reformation , which makes many tender hearted Parents bleed with perpetuall sorrow . I hope the Lord , who hath already done much by you , will make you yet more renowned Instruments of his service , as in many other things , so in your encouraging and promoting Piety and Learning in Westminster ; If he please to honour you to purge Schooles and Vniversities , you may with more encouragement raise Feoffces to buy in impropriations , you will soon ( by Gods blessing ) have able men to send abroad as Evangelicall Preachers till you have enough to fixe in all places , and good lustices of Peace , as also solid , able , Parliament men all which my Lords and Gentlemen , is the earnest Prayer of Your most unworthy and humble Servant THOMAS HILL . Westminster , May , 3. 164● To the Right Reverend , Doct Stanton , Mr. Marshal , Mr. Herles , Mr. Nie , Mr. Whitaker , and Mr. Strong . Morning Lecturers in Westminster Abby , by the appointment of the Honourable Houses of PARLIAMENT , Abundance of the Spirit of JESUS CHRIST . YOu may justly wonder ( and it may be will blameme ) that I should be so forward to appear ( especially at this time being weakened by a quartane Ague of above seven Moneths continuance ) in so publike a Dresse , which , ( what ever little warmth of Spirit may ( by the good hand of God arise to my self in the preparation of it ) yet will have very little beauty in the eyes of others , when it comes abroad . But ( so farre as I understand my own deceitfull heart ) I can truly say , I have reckoned this one of the most smarting twigges in this Rodde , that by my long sicknesse , I have been so much dead to the publike ; and therefore whereas I might have preached many Sermons ( had the Lord been pleased to continue my health , to one Congregation , I may now in this way communicate one plain Sermon to many Congregations . And withall I can ingeniously say , I have watched for an opportunity publikely to congratulate your most advantageous improvement for the Churches service , in the continuance of your peaceable Gospel imployment so happily begun in these Morning Exercises in Westminster Abbey where you preach to Builders of Church and State , and the rather because I believe at first we all thought who were designed to that service , there would be no small stir about this way , as Paul said in the Acts , being Demetrius and his Company were like to have their Trade marred in preparing for their great Diana , by the light and power of Gospel Truth . But I hope we shall all the more confidently trust God whilest we live for the subduing of opposite Spirits , in the midst of any threatning Difficulties , when he leads us forth into his worke , b●y the experience of his good hand upon us here . And I conceive I have as much reason with humble thankefulnesse to the God of Peace to congratulate that sweet , harmonious ( I had almost said unparalleld ) Union amongst you , of which I was a joyfull witnesse for well nigh two yeares together , whereas so many other Lectures have been shattered by Envy , and the spirit of Diotrephes some one amongst them affecting the preheminence . As also that visible successe in the fruit of your paines , and the general acceptance you have , manifested by the numerous and almost uniforme frequency of the Auditours in Winter as well as Summer , whereas the Peoples comming with respect of persons hath broken the necke of many other good Lectures . Onely herein my joy is somewhat damped , that I was not more usefull a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} when I was engaged in that honourable service with you : blessed be the Lord of the Harvest , who hath in mercy thrust forth such a faithfull Labourer into this large Field , who may supply my defects in being more helpfull unto you . The Lord Iesus who hath promised not onely to drop but powre out his Spirit as a pretious fruit of his ascension , give you as able a Teacher in the place of that Man of God , Mr. Palmer , who now in Heaven inherits the sweet fruit of his sincere and indefatigable paines in the worke of the Lord , whose Name will ( I hope ) be pretious in Westminster for ever . The mighty Spirit of the Lord Iesus worke in you , for you , and by you powerfully , and grant you may go forth conquering to conquer , rescuing many poor captive soules from under the power of the Devil : Be faithfull in his service unto the death , and he wil give you the Crown of life . Farewell in Him . Entertain this with your wonted candor from your weak Fellow Souldier , for Christ , and most unworthy Brother in Him . Thomas Hill . From my lodging in Westminster , May . 1. 1648. The strength of the Saints to make Jesus Christ their strength . 2 Tim. 2. 1. Thou therefore my sonne be strong in the grace that is in Christ Jesus . O Blessed Paul , what an happy improvement didst thou make of all thy glorious visions of Christ , and of thine heavenly rapture into such neere communion with thy Saviour . Thereby thou didst gain such transcendent opinions of him , that as a man top-full of him thou didst speak the greatest things of him . Witnesse the vast differeence between Saul & Paul . Act. 9. 1. 2. There Saul like a furious Apparritor to the Iewish high Commission , breaths out threatnings and slaughter against the Disciples of the Lord . And then Paul after Jesus Christ had met him so effectually , vers. 20 straight way he preached Christ in the Synagogues , that he is the sonne of God . O admirable power of grace ! straightway after , being a persecuting Saul , is now become a gracious preaching Paul . Hee felt the happy influence of this grace in the Text . It s observed that you have Christ mentioned in Pauls Epistles 223 times , and Iesus at least 233 times . To make up this number , Paul contributes very much in his Epistles ; His spirit was so brimfull of Christ , that his Pen overflowes with his Name ; whom severall times he mentions Christ in 10 verses in the beginning of the first Chapter of the first Epistle to the Corinthians . Upon very good reason might Paul thank Christ that enabled him and counted him faithfull , putting him into the Ministry . Fidelity and ability two great mercies when bestowed on a Minister Upon this stock of grace in Christ did the Martyrs spend when so victorious . Heb. 11. 33 , 34 , 35. Who through faith subdued Kingdomes , wrought righteousnesse , obtained promises , stopped the mouths of Lyons , qnencheà the violence of fire , cscaped the edge of the sword , ( a ) out of weaknesse were made strong , waxed valiant in fight , turned to slight the Armies of aliens , women received their dead raised to life againe ; and others were tortured , not accepting deliverance , that they might obtaine a better resurrection . What a full and rich expression is this , Out of weaknesse were made strong , nothing previously preparatory in them towards this strength , out of weaknesse made strong , they were first receptive of strength from Christ , before they could be active for Christ ; This leads me to the second observation , the former having been handled in the foregoing Sermon , which was this , 1. There is a spring of strengthning Grace in Christ Jesus , for the advantage of Saints . The second observation , which is this followeth , naturally arising out of the words . It is the strength of Christians , their onely strength , to learne how to make the Lord Iesus their strength ; You have an excellent place to confirm it in Eph. 6. 10. Finally my Brethren , be strong in the Lord and in the power of hus might : Be strong , good reason for it : but where lies the strength ? in the Lord , that is the former point , and in the power of his might ; Go not out in any strength of your owne , any confidence of it , for all is but impotency ; but in the power of his might : This is very significantly in the Text by the Apostle Paul : Possibly there may be such an Emphasis in the composition , some intention ; he doth not say , there is a strength within thee : But where shall I have it ? from Christ ; it is the strength of Christ Jesus ; in him is all thy strength : I shall branch this befor I come to the Application , to three heads : First , I will endeavor as God shall please to enable , to demonstrate the wisedome of this course the wisedome of it , for a Christian to learn this heavenly skill , how to make the Lord Jesus his strength ; 2. To shew you the effectuall purposes of it , what good ends it serves to : 3. The possibility of it ; 1. The wisedome of it ; and that will appeare upon these four considerations . 1. If you do but thinke upon your owne impotency , reflect upon your selves when you have been at the best , when you have thought your mountaine hath been immoveable , and you have stood most sure , have not you sometimes soone after driven very heavily in duties , as if your chariot wheeles had been knocked off , & when you have thought to have done best , you come off most dryly ? yea I am confident that divers Ministers understand this , and it may be others in part too , they have been preparing a sermon , and thought , O certainly , this passage will take , and it may be win soules , and when they in preaching or in praying have had some proud reflections upon such expressions , enlargements or hints from heaven , a little weed of pride hath begun to spring up , and ( men love to much to looke upon their own seeming beauty , and their own flashes , ) hath provoked God suddenly to withdraw his spirit , presently thy strength hath failed , and thou art at a losse ; what doth this argue there is an impotency in thy selfe . As there is an impotency in thy selfe , and therefore it is thy wisedome to make Jesus Christ thy strength , so there is an insufficiency in all the best of Ordinances , they are but created meanes at the most , and further then the Creator continues to be a Preserver , and a Governor , and an Actor of his own workmanship , it can do nothing : many that lived under the most pure and pretious Ordinances , where Paul was a Preacher , yea where Jesus Christ preached so many powerfull sermons upon earth , yet you know there were Scribes and Pharisees still that did imprison those pretious Gospel truths , that not onely for the excellency , but for the novelty of them , should have been entertained , ( Men use to bid welcome new things ; ) yet all would not do , ( not as to the Ordinances themselves for then all would have been converted ) only as Jesus Christ came in and seized upon such a soule , so many and no more werewon upon to embrace him ; but self and Ordinances , as is spoken as I remember in that of Job : the latter end , concerning wisedome : c. 28. v. 12 , 14. &c. depth saith it is not in me and earth and sea , and all disclame wisedome , it is not in me , we have heard of the fame thereof , but it is not in us ; and so indeed may all the Ordinances say strength is not in me ; and Ordinances indeed will speake great things of the strength of grace in Christ Jesus ; but they will tell you , though it be set forth , it is not to be had in us , it is to be had only in Jesus Christ himself . 3. You may please to consider this , that Jesus Christ hath strength confin'd to him hath an office to that purpose , a commission under the broad seal of Heaven ; all things are put into his hand the Spirit of strength and all ; God the Father loved him and hath put all things into his hand , He being Immanuel God man , and the onely mediator to bring sinfull man into a capacity to receive grace and glory from God 2 Pet. 1. 3. And thus all this strength is concenterd in Jesus Christ , and so confined to him that there is not the least drop or dram of spirituall strength , but what comes derivatively and redundantly from him : Trust in the Lord Jehovah , for in the Lord Jehovah is everlasting strength ; he was Abrahams Rocke to anchor upon , and though many waves may have beate upon it since , yet it is not wasted ; the same Rocke in Davids time , the same Rocke in Pauls time , the same Rocke for his poore Saints in this time ; blessed be his name , he is the Rocke of Ages , and therefore everlasting strength alwayes to overflow to his people . Fourthly and lastly , It is a high point of wisedome , because a Christian will have so much need of this strengthning grace from Christ there is an hint to this purpose in , the 6. Ephes. 10. a place I named before ; there is a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Finally my Brethren , as if Paul should have said , I have been leading you through the great and mysterious depths of the Gospel matters of speculation , in the Chap. 1 , 2 , and 3. I have beene leading you through the practicals of Christianity ; in the fourth I have been putting you upon the exercise of relative graces , in the fifth and sixth telling you what husbands should do to their wives , and wives to their husbands ; parents to their children , and children to their parents : But there is another peece behinde that must not be forgotten , you must make account to conflict with temptations , and therefore endeavor after conflicting graces ; you must wrastle many a fall with the Devill , before you go to heaven ; a you must wrestle with God , so you must wrestle against the Devill ; you will not be able to do this by any strength of your own , the Devill is a strong man , and there must be one that is stronger then he , that must be able to bind him , and take away his armor from him , and that is onely Jesus Christ ; therefore a high point of wisedome it will be for all the Saints to learne this heavenly skill , how to make Jesus Christ their strength ; the next thing I proposed was this . To what effectuall purpose is this , for the Saints to be at cost and charges to learne this skill ? 1. Hereby their spirituall and eternall estate will be much more confirmed and settled , being establish'd in the faith , being rooted and grounded in Christ , in t e 2 Coloss. 6 , 7. and you shall find all this is by being in Christ , for he wishes them in the 8. vers. take heed of vaine Philosophy , or any thing which is not after Christ , any thing which should draw you from Christ ; your rooting , your establishing lies in Christ , he is the roote of your strength , and he it the foundation of your ability . 2. It will conduce to this purpose to enable you to performe good duties , and that with life and power ; it is not enough for Christians to have a formality of godlinesse , an outward forme , that is a prettie step , and very desirable ; but you should have truth of godlinesse , that is a better step ; and I wil adde this , there is a best step , not onely truth , but strength ; you must not have a forme of godlinesse and deny the power thereof ; in the 2. of Timoth. 3 , 5. such persons are one of the Catalogue that shall helpe to make the last dayes perillous , and indeed the more dangerous , because the lesse discernable . 3. It will conduce much to this happy purpose , to fit you for variety of conditions ; you may be led forth to prosperity , you may have suddain removes and changes from advesiry to prosperity , and from prosperity to adversity , and therein many loose themselves ; It is clean water indeed , that when the glasse is shaked , there is no filth appeares : O they are rooted Christians in Christ , and have a great deale of strength , that walke unchangeably with God in changes , that are the same in all varieties ; ( Solomon and Ezekiah lost themselves therein ; ) this you cannot doe but through Christ ; Paul had learned particular lessons for particular estates , I have learned to want , I have learned to abound , and whence ? I can do all things through Christ enabling me ; Phil. 4. 12. And from the grace of Christ enabling him . You may be led forth to searching temptations ; and then you 'l be at great losses , and plunges , without this strengthening grace of Christ ; A little temptation will prostrate a strong Saint , if he be left to himselfe ; it must be the issuing of continuall supplies , from the Lord Jesus Christ that must animate ; As constancy of supply from the Sunne , doth quicken the plants here ; when he withdrawes the sap retires into the roote , and trees look as if they were almust dead , when he returnes , he brings a spring with him ; so indeed doth the Sunne of righteousnesse , into poore and ( seemingly at least ) wither'd or dying soules : Fiftly and lastly , and that may adde a very great Emphasis to all the rest . It will conduce much to this purpose ; To have anhappy return of their prayers . If his words abide in you , and you abide in him in the 15 John 8. Aske what you will and it shall be done unto you ; Ask what you wil , there is none in the world but are desirous , in some degree & often mov'd very inordinatly , to have their wils the great controversie on foot upon earth from time to time and that that hath cost so much blood-shed in England , and in other placesis this , Who should have their will ; now if you would have your will , I meane here a rectified will , a holy , a gratcious will , if you would have it fulfilled and gratifyed , let the words of Christ abide in you , and do you abide in him ; get that strength from him , from his quickning word and quickening spirit that hereby you may be fruitful in the strength of his grace , and you shall have your wils , the third thing proposed , for explication followes . The possibility of this ; how is it possible that Jesus Christs strength should be conveyed to us , that we should make anothers strength , our strength ? The Papists have a great quarrell against justification by imputed righteousnesse , and they call it putative , and take upon them ( at least ) that they do not , or will not understand , how it is possible for a man to be justifyed by anothers righteousnesse ; Can a man be warmed by anothers cloaths , ( say they ) can a man be wise by anothers wisdome ? I answer , it is very easily possible , if that another mans wisedom be made ours , or another mans cloaths be put upon us ; so this is possible , if Jesus Christs strength be made ours ; that is the thing , the Apostle presses it here , be strong in the Grace in Jesus Christ , let this be your care , how to make the strength of Christ yours ; and therefore ( I say ) this possibility will be reduc'd to act in these three particulars ; First , by our Union with Christ , when once you are united unto Jesus Christ , what is Christ is yours , for union makes way to communion ; If there be a Union with him , there is a Communion with him , and a Communication of what he hath to us ; As he communicates his righteousnesse for our justification , communicates his glory for our glorification so he communicates his spirit for our strength and holinesse , and also conveyes quickening grace to us first by our union with him . 2. By impressions from him ; for when ever Jesus Christ draws us to union with him , he then draws us to communion with him in his Ordinances ; If we indeed have cōmunion with him , we go away with an Ordinance tincture , a Gospel impression upon our spirits , in some degree molded into that word , that was made known to us , and delivered to us , that you thinke , and speake , and act , in some conformity to that word that was delivered to you ; and this is the blessed advantage of this mornings exercise , if people have hearts to make use of them , that before the Divel hath taken possession , of your soules , the spirit of God shall prevent him , and here you shall have the Gospell , come warme next your hearts , and that you may have something there , that may leave such a tincture that may fortify you against the incursions of temptations , & the ordinary invasions of the devil , here is strengthening grace conveyed by these impressions : as when a man throwes a stone out of his hands , Philosophers have very great disputes how it is possible that a stone should move , they tell you there is an impression of something upon it vis impressa . I am sure , here is an impression , when Jesus Christ comes into the soule , and drawes nigh to it , and puts somewhat into it , and by a sweet and a loving violence , carryes on the soule in duty . Thirdly , As by a union with him , as by an impression made upon us , by him , so by a continued influence from him ; It is not enough to have uniō with him , it is not enough to have an impression made upon our spirits from him , bulit is his continued influence that doth it ; when there is an obstruction in the passages , either betwixt the Liver , and Heart , and the Vitals and other parts , or betwixt the head , and the parts whence sense and motion should be conveighed ; in any of those passages when there is any obstruction , at what a losse are we presently because the continuall influence is hindred when there is no such thing that doth obstruct , and hinder the sweet intercourse betwixt the soule and Christ , and illapses from the spirit of Christ into our spirits ; O it is that that doth indeed strengthen and animate them ; and so you see the possibility : Here is some seasonable use in the first place . I hope therefore , if it be so , you that are standers by ( as I doubt there may be some here are still unacquainted with Jesus Christ , and at an unhappy distance from him , all this while ( the Lord if it be his will discover so much of his goodnesse to you , that you may long after intimacy with him , ) no such friend on this side heaven unto you ) I say if there be such strength in him , and it be such a high point of wisedome for Christians to make him their strength , for all supplies , O think the better of him , I beseech you do not entertaine any hard thoughts of Jesus Christ ; let not either the weaknesses or impotencies of Gods people , nor their failings , nor any prejudicate opinions that carnall men would scatter amongst you , any of your fellow drunkards , or Atheists , or Formalists , or what ever they are concerning Jesus Christ , let not them nourish in you a low opinion , it is the way to undo you ; for all your strength lies in Him , you will never be able to overcome the least sin , or passion nor the least temptation without the powerfull grace of Jesus him ; ( and then indeed you are everlastingly undone , if you cannot overcome the least evill ; ) Alas what will become of poor souls ? it would grieve one to think of it , that it may be are under the greatest snares , as of bad company for 20 years together , so hedg'd in with carnal freinds and acquaintance , poore children with carnall fathers and mothers , and it may be a very carnall wife , sometimes a most carnall husband , and here shee is intangled , tyrannized over &c. Brethren , I beseeh you consider it well , and you that have got any acquaintance with Jesus Christ already , O pity poor souls that do not know where their strength lies , nor have learned how to make use of him , & use all the Art you can , how to breed such opinions in them , of Jesus Christ , and his grace , that they may fall in love with him ; It may be when they come to die , then they will send for their Minister , and then they would hear something of Christ . O but there is a sad story of a mean person that made love to one that had some kind of height of Condition , who would not ; when he was grown great , then she would have had him , then he would not , he returned her this answer , you were wise , I am wise , you woul not before , now I will not ; what if Jesus Christ should return you this answer , when you are upon your fick beds , and you send for your Ministers , and nothing will satisfie you , but the Communion then , though you cared not for Communion with Christ in your health neither can you make out upon any cleer grounds of Scripture , why you should then so much desire it ; and you would then it ( may be ) be absolved though you have no evidence at al in scripture for it , but what if Jesus Christ should return you this answer ? I will lock up my Ministers Spirit , that it may be he shall not be able to pray for you , or at least lock up Heaven gates against his prayers , that he will not hear ; and so upon this ground you are for ever undone , if millions of Angels , if all the glorified Saints and Angels in Heaven , should joyn their prayers together , to beseige the Throne of grace for you , they could not prevail ; and therefore let that be your care , I beseech you , to labor to gain good opinions of Jesus Christ , in them that they may heartily imbrace him . If this be so , that it is the only strength of Christians , to make Jesus Christ their strength , give me leave to commend a friendly , a brotherly caution to you at this time , Take heed of resting upon any thing below Jesus Christ , for so far as you fall short of Him , so far you fall short of strength ; when you would attempt any thing , & you think to catch hold of such a rope , or lay hold of such a pole , if you be to go over a bridge , and you come short of it , down you may fall off the bridge , and break your neck ; and truly so it is , with many thousand souls , they have wishings and wouldings , and some dull vellieties , some lazy purposes , and promises , sick-bed-vows they have , but alas , all this fals short of Christ , and so far they shall fall short of heaven , & roar eternally in hellish torments , in a remediless estate , bewailing themselves , that they have no better improved Jesus Christ in the day of their Visitation , when He did with so much loving importunity and with so much unwearied patience stand and knock at the door , Oh then it will be too late , it may be then you 'l weep over your selves , as Jesus Christ did over Jerusalem , Oh that I had known the day of my Visitation , but now I see these things are hid from my eyes , and now eternal desolation in the depth of hellish torments will be my remediless portion ; Oh! how sad will this be ; therefore accept of this Caution , and these are four friendly Items under it . First , I beseech you beware , that you do not rest upon your own preparations for Ordinances : It is a very commendable thing , I would have you pray that you may pray , and I would have you draw nigh , and make use of secret Communion with God , before you are to come to a Communion , and when you come to seek Communion with Him in a Sermon , let that be your great care , but take heed you do not rest upon your own preparation when you have prepared ; for if you advance them into the Throne of Jesus Christ , and rest upon them , when you should rest only upon Him , truly it is the way to make all your preparations miscarry , and in stead of fruit , you 'l have dry breasts , and a miscarrying womb ; you 'l have nothing at all come to any perfection ; let the Saints that are acquainted with such trading at the Throne of grace , ( as I hope divers of you are ) reflect and consult sometimes with their own experience , if it hath not bin so ; Have not you when you have prayed very much before a Sermon , ( it may be ) got little by the Sermon , though it was a very wholsome one ? Have not you many times when you thought you had bin prepar'd , and having kept a secret day of humiliation , ( if there were no publique opportunities ) before a Communion , have not you found that somtimes you have had even then lesser comfort at communion ? what is the reason of this ? Though God doth ordinarily dispense mercy , according to our care to prepare , yet sometimes he will not do it , and then especially , when there is any little carnal dependance upon what we have done , for we may be carnally dependant upon Spiritual preparations for Spiritual duties : when there is the least degree of carnal dependance upon our preparations , he will not bear any thing , to be a Corrival with Jesus Christ , and therefore he will let us see , that we shall fall short for that time of what we expected , and so do us good , and make us more fit another time . Secondly . As I would have you beware of resting in your preparations for an Ordinance , so do not rest upon your enlargments in an Ordinance ; It may be you have a Spring-tide of assistance comes in , a Minister preaches with great presence of the Spirit of God , and a Saint prayes ( as we find it ) in the holy-Ghost , finds the holy Spirit of God leading him from Petition to Petition , and melting him with brokenness , when he is confessing sin , and filling him with rejoycing , when he is remembring mercy , and raising him with a high wing ( as it were ) of importunity , when he is begging of favour ; as it was an admirable temper in holy Bradford , that he was not content , till he found God coming in to his spirit , with several dispensations , according to the several parts of his Prayer ? Sometimes a Minister , and a Saint finds it thus : And so in other holy Ordinances , if you go away assoon as ever Duty is done , and stroke your selves , Oh! what an admirable prayer was here : and surely I shall do well this day , now , and I shall be able to wrestle with all temptations , I have prayed well in the morning , and I have felt God with me ; this is the way to miscarry , thousands have found it , and I am sure some of us can seal to it , when they have thought they have prayed with most assistance from God , and have bin warmed in the morning ; but the weeds spring up even when the weather is dry , you that converse with gardens know it , you need never sow weeds ; no more need you in your hearts , they wil come up fast enough , an evil weed called Pride comes up , which grieves the Spirit of God , that when we come to pray next , it may be we pray most dully , and flatly , and can say little or nothing ; and when we come to preach next , yea somtimes when we come to preach the same Sermon again ; this is certain , Ministers find they have preached such a Sermon in such a place with very much enlargment , it may be God gave in some soul , and quickn'd some others by it , and they hearing of it , do grow proud of it , come to preach the same Sermon and think this will do as much again , no such matter , they draw it out so heavily , and so dully as if it were not the same Sermon . As I could name you a most famous man , as any of his time in England ( no dishonor to him ) who having preached the same Sermon at his own Church with very much assistance , and going abroad , & one of his neighbors with him , hearing from him the same Sermon , saw him at some loss , coming home , talked together , Sir ( saith he ) did you find Gods assistance this day as you were wont ? I never heard you in my poor conceit so much out as to day ; O it 's true , ( brother , saith he ) yet I hope , though it were one of the worst Sermons I ever preached for others , God may make it one of the best Sermons that ever I preached for my self ; and truly God doth so , often there is a wonderful wisdom in it : let every one of us take heed of resting upon any enlargements in Duties . Thirdly , Do not rest upon the Comforts you have in a Duty , or after a Duty ; It may be , when you have bin at a Duty , and have had soule Ravishments , O now you think , my nest is built very high , and my rock is firm , and I shall go on vigorously : Chrysostome hath a good saying , Me thinks ( saith he ) a Saint , when he comes from a Sacrament , should be able to flie in the face of the Devil , and in every Temptation , and though he walk in the midst of snares , he will be able to encounter with them all . Comforts are very sweet things , and indeed strengthenning things , The joy of the Lord , is our strength , saith Nehemiah ; nothing more animates souls than joy , and when they are in the most cheerful frame , then in the most praying frame ; only here is the danger , If we rest upon those joyes and comforts , we provoke God to withdraw them ; for delicatissima , I 'le not say only dilicata , but delicatissima , res est Spiritus sanctus , the most choice and tender thing in the world , you must deal most tenderly with it ; it is the holy Spirit , the holy Ghost , and it delights to dwell in none but a clean , pure Temple , most cleanly swept : Christians should not only have neat houses , but neat hearts , if they will delight to have the Spirit of God dwel in them ; and therefore not any pride spring up even when they have most ravishing comforts . Fourthly . If we would have much strength of grace from Christ ( the Lord set it upon us all , I desire to preach to my selfe in it as well as to you ) As we should not rest upon Preparations for Ordinances , Enlargements in Ordinances , nor Comforts by Ordinances ; so not in Grace received from Ordinance . You will say ; This is a strange thing , Not in Grace received ! What shall we rest upon then ? What , the Text will tell you , not in Grace received , not in your habitual grace , you have intrinsecally in your selves , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in that grace that is in Christ Jesus ; there you must rest ; And why so ? because indeed that Grace is in him , not only Originally from him , but it is dependantly upon him , and by a voluntary communication from him : It is true , he is a fire that warmes you , but it is not by any naturall necessitie , though he hath promised to Baptise with the holy Ghost and with fire , yet it is by way of free promise , though he be a Sun , a Sun of righteousness , yet he doth not issue forth his beams naturally , but spontaneously , he can Eclipse himself , as to us , when he pleaseth ; though he be a Fountain , a full Fountain , enough for Judah and Jerusalem , and for all the sinners in the world to bathe in , yet he is a Fountain that can lock up himself when he pleaseth , and with hold his own streams and chuse whether he will over-flow or no ; therefore remember this still , you must not rest upon the grace received ; It was Peters case , and that expos'd him to that danger , he was full of conciet , and self-confidence , and he had grace ; Lord , Though all forsake thee , yet I will not , and soon after did Peter forsake , and deny his Master , forsake and deny him , yea and forsware him , though still there was so much grace in Jesus Christ as to pity him , and you do not find Perter so confident afterwards , when Christ said to him , in John , Peter , doest thou love me more then all these ? No comparative words now , not a tittle , no more , then , Lord , thou knowest I love thee , Peter , doest thou love me ? Lord thou knowest I love thee ; Peter doest thou love me more then all these ? still , Lord thou knowest all things , thou knowest I love thee ; he had denied him thrice , Christ would put questions proportionably to him , but no such answers stirring , Peter was whipped with his self-confidence , and the woful fruits of it , and in a good degree it was purged out of him ; It was a lesson well worth the learning , though it cost the whipping , it made amends abundantly by the grace of Christ overflowing . It is observable amongst the Eclesiastical stories , that the primirive Christians were so Heavenly , so Spiritual , that when they met together , they would salute one another ; Christ is risen from the dead ; I would & were it the Lords will , we were more acquainted with it , one would reply again , of a truth he is risen , of a truth he is risen ; Oh that we were better practised in this also , it may be when we meet , we say , Good-morrow , how do your wife and children ? how doe all at home ? Come , shall we go drink our mornings draught ? What will the Parliament do to day ? What will the Army do ? what will they disband ? what shall we have Wars ? And it may be such and such a question , till they do both talk one another into a passion , or into a prejudice , crying up this Party , or crying down another , and disparaging of one or the other , what then ? And he was seen of Simon ; here was the grace of Christ , he was seen of Simon ; why , seen of Simon ? I confess it is not in some that do relate that story , but others adde this , seen of Simon , because Simon was weak , and Simon denied him , Simon was discouraged at it , and others prejudiced , yet as weak as he was , Christ would appear to him , & shew him the glory of his strengthning grace ; here was wonderful mercy , here was confirming grace : Oh therefore do not rest upon grace received , but on that fulness that redundancy of Grace , that is in Christ Jesus : A word of Exhortation , and I hope you 'l welcome it , Who would not embrace him who comes to tell people that are weak , how they should be strong , and where their strength lies ? and all I adde further is only this , How this strength may be made yours , Am I weak and impotent , and have I had so many fals , hath Satan out-wrestled me , and thrown me upon my back in the dirt , and broken my bones , and shatter'd my graces , and my hopes by temptation , tempting me to sin , one while by despair , and one while by presumption to sin ? shall I have strength against all this ? whence is it to be had ? whence ? I 'le tell you ( my brethren ) as God shall enable me , First . 1. Keep one eye upon this , that you are weak , and need a strength , & that you must go out of your self , for your strength , wholly out of your selves ; make accompt strength lies not within , but without you ; He is made of God , to all those that are in him ; wisdom , righteousness , holiness , and redemption ; 1 Cor. 1. 30. made al these glorious priviledges , & advantages to whom ? to those that are in him & only to them , not to those that have not these things in themselves ; Saith Paul , when I am weak , I am strong ; I do not so much bring it by way of confirmation , as by way of allusion : though possibly there may be enough for confirmation in it , when I am weak , I am strong , how so ? not only by an intrinsecall disposition , that we are more inclin'd , to seek strength , but indeed by a Spiritual capacity Jesus Christ is more prepar'd , to bestow strength , when we are sensible of our own weakness , He fils the hungry with good things , and the rich be sends empty away . It is true in Philosophy , and as tiue in Divinity , A full vessel powre the best wine in the world upon it , none will enter ; but Secondly , 2. Learn to maintain beleeving apprehensions of Jesus Christ , get such a piercing eye , look up to the Lord for such a degree of irradation from heaven ; ( whatsoever it was ) that Stephen had , wc did uphold him when there was a volly of stones ( as it were ) about his eares , and when they ran upon him , and every way they were ready to stone him ; Oh! he beheld Jesus Christ , sitting at the right hand of God ; nothing could so much cheer him . Moses saw him that was invisible ? and Paul saw those things that were eternal , and saw them in the hands of Jesus Christ , and this did uphold him : maintain ( therefore ) beleeving apprehensions of the Lord Jesus Christ your Head , the Spring of your grace , sitting at the right hand of his Father , having taken up a heavenly Mansion there for you , and acting there for you . 3. Come to the Ordinances with desire , and Expectation of grace , as indeed they are the Canales gratiae ; and to that end , do use them , ( Brethren ) Do not come to the Word of God with respect of persons , I bless the Lord , that I observed it to be so , some yeers together , when I had that happy oportunitie to be one , ( though the most unworthy ) of the Preachers here , that the Auditory met so constantly with a great degree of Uniformity , ( for ought I know , it is so still ) I rejoyce in it ; O do not say , I 'le go hear this man , and that man &c. I know there is an Inequalittie of gifts , and people may sometimes be edified more , by one than another , and may have occasion sometimes to bless God more for one than another , yet sometimes for the Meanest aswell as for the Greatest , and God will do so , because he will take us off from dependancy upon men and means ; Yet ( I say ) it 's good to come not with respect of persons , disrespecting any faithful Minister , but to say , I 'le go to an Ordinance of Christ , I 'le go to seek Jesus Christ , and his strengthning grace . If one should come and ask you , Wither are you going this morning , brother , or sister ? I am going to a Sermon , Who preaches ? it 's no matter , I am going to an Ordinance of Christ , where grace and strength is offered , I 'le go to seek that , I care not if I were blindfold , if I might hear the Voice of Christ : Oh this were an excellent temper : I am perswaded we should speed better , if we did come thus prepared and disposed . 3. As you should come first with an eye upon your own weakness . 2. With another eye upon Jesus Christ , where your strengt lies : And then with your judgement rightly set , what to seek and expect , as you should come to Jesus Chrst , and to the Ordinances to seek the grace of Christ , so withall to come in the strength of the Promises of Christ , and by prayer put that bond in suit for grace at the Throne of Grace . The Promises , for there lies our strength , whereby are given unto us , those exceeding great and precious Promises , that we might be partakers of the Divine Nature : In 2 Pet. 1. 4. It is a blessed thing , when we come in the Authority of a Command to an Ordinance , and in the strength of a Promise , when we come Conscionably to comply with a Command , & when we come fiducially to close with a promise , what a sweet thing would this be , if a Gospel-promise should fall upon any of our hearts ( God over-looking the unworthiness of the Preacher , and the unpreparedness of the Hearers , ) and one beam of light fall upon your Spirits , and leave a heavenly tincture , that Parliament-men might go hence fitted for their work , more prepared for the service of Jesus Christ in all their Publick Transactions ; and Ministers of the Assembly , more fit for their holy , and humble , and serious , and brotherly Debates , and with the Spirit of meeknesse , and calmnesse , and publicknesse of heart ; and all private Christians in their places , in their several Spheres , and to say now , O blessed be the Lord , for this mornings opportunity next our hearts , that we might hear first of Jesus Christ , and get something upon our spirits that might habituate us to walk with Him all the day , yea in Him as we have received Him : And then let me adde this in the next place ; 4. Beware ( and I beseech you do not forget this , the want of which may mar all the rest ) of Soule obstructions , of an after-clap , and of a back-blow from the Devil , who will endeavour to take you on the blind side , to surprize you with Incogitancie , or transport you with Passion : Remember what hath been said , do not applaud your selfes that you have heard such a Sermon , you had some delight in it , and may blesse God for it ; Oh but take heed now the Devil get not between you and your Sermon , by such or such a temptation ; take heed of Pride , or any Carnal weeds , take heed of resting upon any thing on this side Jesus Christ , but be often putting forth new actings of Faith in Him and His Covenant sealed with His Bloud ; remember this , to act this Truth : God grant , you and I may never forget this Gospellesson : It is a good Truth , let us learn to begin to make Jesus Christ our strength , in every duty , in little as well as in great . In the last place , I will be so bold with your patience , as to ad a word by way of Expostulation , which I heartily desire may be as pleasing to you , as it is seasonable for you . Why are you not more vigilantly jealous over any such things as would draw you from intimate communion with Christ , and close dependance upon him ; whether they be creature-comforts , or any other vain inventions of men ; will you prefer those perishing things which are not bread , before water , wine , and milk ; It 's good counsel the Lord gives by his Prophet . Remember the admirable caveat Paul gives to the Colossians : Beware lest any man spoil you through Philosophy and vain deceit , after the traditions of men , according to the world and not after Christ ; spoil you putting you upon any thing which is not after Christ is to rob and undo you : Let no man therefore judge you in meat , or drink , or in respect of an holy-day , or of the new moon , or of the Sabbaths , ( as it is expressed in the Original ) which are a shadow of things to come , but the body is of Christ . Mind not their judging or condemning of you , who would bring from Christ to Moses , care not to approve your selves to them who will set up any thing against your Head , Why will you comply with any such carnal Polititians , who cry down such a Reformation as Christ Jesus expects , & say , Let us make us a Captain and return back into AEgypt ; so that we may have our flesh-pots there , let us have our old Prelacy , and Service-book ; we like Egyptian fare , though but garlike and onions . Let no man beguile you by a voluntary humility not holding the Head ; Abhor all such Opinions and Practices be they never so pompous and specious , that will take you off from your Head Christ ; and forget not Pauls faithful intimation , And this I say , lest any man should beguile you with inticing words ; But let Jonahs Oracle , Chap. 3. 8. ever live in peace though they who wait upon lying vanities forsake their own mercy : They which gain Him have something , they may call their own humane inventions , and creatures wil deceive , Christ is the True Treasure and everliving Spring . Whether have you made any proportionable returns of thankefulness to God for your intrest in 〈…〉 full and over-flowing Spring of Grace ? Where are your ingenuous reciprocations . It 's Gods highest Gospel design to display the freeness and fulness of his Grace ; hence expressions to this purpose frequently , often in Ephe. 1. 6. To the praise of the glory of his grace v. 12. 14. Act , act rigorously I beseech you in a happy concurrence with God to magnifie Jesus Christ ; The more rich you are in faith , and all other Graces of his Spirit , Iam. 2. 5. the more rich in good works : 16. 18. The greater riches of assurance you may hope for , as Col. 2. 2. and that Arich entrance shal be ministred into the Kingdom of your Lord and Savior Jesus Christ : the great Gate of Heaven shal be set open to entertain you , where after you have here lived unto the praise of his Grace in a fruitful expression of the Graces of the Gospel , you shall eternally live with him , and enjoy the sweet comfort of the Gospel of Grace through the rich Grace that is in him . Amen Lord Jesus . FINIS . Notes, typically marginal, from the original text Notes for div A43824e-290 a Let the Bishops take care quod in Divino servitionon tam onerosa prolixitas quam devota & integra brevitas servetur saith Petrus de Alliaco consid. 3. v. Fast. Rerum 206. p. b Ecclesia non assumit Musica instrumenta , sicut Cytharas & Psalteria , indivinasliudes ne vidiatur I●dizar● . Aq. secunda secundae . 9 21. Art. 2. Trinity Coll. in Cambridge . Christs Church in Oxford . which two Col. ordinarily receive more schollers yearly from Westmin . ni fallor , than are sent from Eaton and Winchester . Pueri Ingenui . Pueri Ingeniosi . Humble Desires tendred to the Honourable Committee for Westmin . school . After 18. yeares of age by Statute they should be turned out of the Schooles . Note . Exod. 12. 7 Electors by Statute the Dean of Westminster and his Assistant : M. of Trin. Col. cam . & his Assistant ; Dean of Christs church . Oxf. with his Assistant , and the School Master . c Monacho tepido Abbati calido Episcopo tepido Archiepiscopo pergidis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Above 9000. Churches and Chappels in England and Wales . J wish half so many Godly , Learned Ministers for the present . Notes for div A43824e-2740 Dedecus Medicorum . They onely live to the publike who can act for the publike . Alii dolant lapides vos verò Architectos . Acts 19. 23 , 26. FrōMarch 1643. till Febr. 1645 , when I left it being sent down to Cambridge . 3 Iohn 9. Mr. Strong . Rev. 2. 10. Notes for div A43824e-3380 Called Paul after his converting Sergiua Paulus . Note . Non significat imbecillas vires a ugere , vel quasi collapsas sustinere , sed vire● ei induere cui ne voluntas quidem in sit , into verô qui in contrariam partem totus feratur Beza in lo cum . Doct. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Three things for the explication . 1. The wisedome of Saints making Christ their strength . 1. Consider . Est spiritualis ariditas . Note . 2. Consider . Job . 28 , 12 , 14. &c. 3. Consider . Joh. 3 34. Isa 26. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In Jehovah petra seculorum . 4. Consider . Conflicting graces very necessary to inable us to out wrastle the Divels temptation . Luk. 18 21 , 22. 2. To what good purposes Saints should learn to make Christ their strength . 2 Tim. 3. 1 , 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . So Moses {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , when a traine for his Court preferment had been laying 40. yeers Heb. 11. 25. 26 Mal. 2. 4. Note 3. possibility of obtaining this skill to make christ our strength . Note It s possible upon a threefold account . 1. By our union with Christ . By impressions from his spirit . 2 Cor. 2. 18. Rom. 6. 17. O that Westminster Citizens would consider it , and know the day of their visitation . Fortit●r & suaviter movet . 3. By influence from Christ . Use Very dangerous to put off Christ . Contemnere Sacramenta , damat non illa non babere . Jer. 11. 14. & 14. 11. Use 2. Caution . Rev. 3. 20. 1. Friendly Item . 1 Rest not upon your own Preparations for ordinances Note . 2. Friendly Item . Rest not upon your enlargements in duty Jude 10. 20. Note . Mr. Richard Rogers of Weathers field in Essex , the Author of that admirable Book of 7. Treatises . 3. Friendly Item . Rest not upon your comforts in or after Duty . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Neh. 8. 10. Note . 4. Friendly Item . Rest not upon your Grace received from an Ordinance Note . Mat. 3. 11. Mal. 4. 2. Zach. 13. 1. Mat. 26. 33. Joh. 21. 15. 16. 17. Peter confidently appeals to Christ , but no selfe confidence stirring . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Some adde {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Use 3. Exhortation . Directions how to make Christs strength yours 1 Eye your own impotency . 1 Cor. 1. 30. 2 Cor. 12. 10. In●●● existons prohibet alien●● 2 Maintain beleeving apprehensions of Christ your strength . Act. 7. 55 , 56 , 57. Heb. 11. 27. 2 Cor. 4. 18. 19. 3. Come to Ordinances with desires & expectations of grace from Christ . Note . 3 Come to Ordinances to seek Grace from Christ in strength of a promise . Deus sc debitorem ferit promi crudo . Aug. Col. 2. 6. 4 Be Frequent in the actings of Faith , for the prevention of growing obstructions . 4. Use . Expostulatiō . 1. Quere . Isa. 55. 1. 2. Col. 2. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hostium more praedas abducere , Aret. Col. 2. 16 , 17. ver. 18. Debito bravio tamquam injustus iudex vos privet . Steph. Col. 2. 4. Ne quis vos falso ratio cinando sallet . 2. Quere . 
A44538	----	The passion of our blessed Lord and Saviour Jesus Christ: or, Cries of the Son of God Digested from the works of the late Reverend Dr. Horneck. Licens'd and enter'd according to order. Horneck, Anthony, 1641-1697. 1700 Approx. 29 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A44538 Wing H2847 ESTC R215362 99827260 99827260 31676 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44538) Transcribed from: (Early English Books Online ; image set 31676) Images scanned from microfilm: (Early English books, 1641-1700 ; 1890:3) The passion of our blessed Lord and Saviour Jesus Christ: or, Cries of the Son of God Digested from the works of the late Reverend Dr. Horneck. Licens'd and enter'd according to order. Horneck, Anthony, 1641-1697. [24] p. : ill. printed for S. Bates in Gilt-spur-street, London : [1700?] Publication date conjectured by Wing. Running title reads: The cry of the Son of God. Signatures: A B⁴. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Passion -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-05 Mona Logarbo Sampled and proofread 2005-05 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE PASSION OF OUR Blessed Lord AND SAVIOUR ▪ Jesus Christ : OR , CRIES of the SON of GOD. Digested from the Works of the late Reverend Dr. Horneck . Licens'd and Enter'd according to Order . London : Printed for S. Bates in Gilt-spur-street . The Love of a dying SAVIOUR WHAT makes this dreadful Sound , Eli , Eli , Lamasabachthani ? What is it makes the Earth to shake ? Who is it makes the Earth to quake ? Jesus . ) 'T is I , poor Soul , that 's lifted up To drink my Father's litter Cup : 'T is I must die the Death o' th' Slave , From Sin and Hell thy Soul to save , Look , see how I am Crucify'd . Behold Im pierced thro' the side ! My tender Head with Thorns is Crown'd , And with the Jews encompass'd round . Whilst dryed with Grief 's my tender Throat , And Soldiers for my seemless Coat Cast Lots . — Father , thy Will be done , Forsak'st thou , Why thine only Son ? See , Sinner , see my Hands are Nail'd , My trickling Side , and Legs , exhal'd From Natures length ! Can'st thou believe ? Do and thou shalt Mercy receive . Soul ) Ah , Lord my trembling So●l relents , And with each Faculty Repents : Lord , I believe , my Unbelief Help thou , and with the blessed Thief , Afford me Mercy , Lord , that I , May dwell with thee Eternally . And since 't is so , to thee I 'll bring Whole Hecatombs of Praise Off'ring . My God , my God , why hast thou forsaken me ? The Passion of our most blessed Lord and Saviour JESUS CHRIST : Or , Cries of the Son of God. OH my Soul , what anxious Thoughts disturb thy Peace ! Why art thou cast down , and why art thou so disquieted within me ! Is there no Ground of Hope left to cast the Anchor of thy Faith upon ? Drop on holy Jesus , who will uphold and sustain thee . Nay tho' I have search'd all the City thro' , yet I can hear no Tidings of him . Arise , O my Soul , come let 's up once more , make enquiry , perhaps he hath lain him down to sleep , till the Morning break . Watchmen , Watchmen , did you see my Beloved go this way ; Tell me , tell me quickly , for my Soul hath long desired to speak with him , and my Heart thirsts after my Love , my Dove , and undefiled One. Who is your beloved ; that we cannot but take notice of him , I pray now , What is your Beloved more than another ; Oh , my beloved is a Bundle of Myrrh , like a Cluster of Camphire in the Valley of Engiddi ! my beloved is fair , having Dove's Eyes , and is the chiefest of ten Thousands . O that I had my Beloved , I would not let him go , but he should lye all night betwixt my Breasts . O therefore , tell me quickly , good Watchmen , that I may find him whom my Soul longs for , Why truly , you seem to be much troubled , and we pity thee ; we must confess ; a Rude Multiude ran this way with Staves , Clubs , and Halberts , and a Candle and Lantern , whispering as they went , but know not what they said or meant , but this we heard them say , He 's in the Garden of Gethsemane . Aye , and are ye sure they said so ? Then my beloved is there , I will follow hard after him , lest the Rabbles find him whom my soul loves . Hark , hark my soul , methinks I hear his Voice most bitterly crying out Lord , where art thou ; What are they a doing to thee ; O my Soul run to his Relief , aye , but whether ; 'T is dark , and the Voice comes from far , and I know not the way . O good Watchmen , pray now lend me , tell me , or shew me the way . We can't go from our Rounds , nor will we , to seek out we know not who , but keep on this Road which leads to the Garden of Gethsemane , and you 'll find him , we believe . Well , I will haste away as fast as I can . What , Lord have I found thee overflow'd with bloody , sweat , pleeding with thy Father , Doth the heavy Loads of Grief overwhelm thy Heart ; Can'st not speak my dear Lord ? Why so sad , O holy Jesus . Who has injured my Love ; What no comfort yet ? Speak Lord , I pray thee , lest I faint for want of one Word proceeding from thy precious Lips to my poor drooping Soul. Behold , Sinners , see what I am now doing for thee . Behold , every Faculty and Power of my Body and Soul is almost spent , in wrestling with my Father for thy Salvation ! But his Wrath is great , and be my Passion never so great , yet there is nothing will do ; nothing can make Attonement but my Life . The Cup must not pass from me , my Father's Will must be doue ; and I am very ready it should be so ; Nay , I the Lord of Life , am willing to stoop to Death , Hell , and the Grave , to free thee from the just Wrath of an angry God. Look , Sirs , Behold the Hour is come , wherein I must be betrayed ? Gentlemen , Who do ye want ? My Name 's Jesus of Nazareth ; D' ye seek me ? Hark ye , you have a sign whereby you know the Person you want . Come Kiss . me : Judas , for lo , I long till all be fulfilled . O my dear God , what shall I do ? I 'll go along with thee , O Lord , where ever thou art , there let me be also . O wicked Soldiers forbear ; what draw their Swords ! Lord , I fear they 'll kill thee . What Judas hast thou no remorse of Conscience at the betraying of thine own Lord and Master , who suffered thee to eat and drink with him at his sacred Table ; Thou wantedst not Money , for thou hadst thy Master's Purse and all at dispose , therefore why didst thou s●ll him ? O covetous Judas , for the lucre of Money , thou hadst sold thy ever blessed Jesus , and thy own Salvation too ? Better had it been if thou hadst never been born . And then Malchus , can'st thou not believe it is the Lord of Life , the King of Isreal , the King of Glory , since thy Ear is healed , but at the stretching out of his Hand ? O Lord , stretch forth thy Hand , and put the Finger of Mercy into my Soul , thro' the Key-hole of my Heart , that I may be healed of all my Sins and Infirmities ? Lord , if thou wilt thou can'st make me clean . Ah , Soldiers , where are you hailing Jesus ? Peter wilt thou not go along with thy Master ? What stand off , to deny him ; O come , and let us follow hard after him ? perhaps with our earnest Cries and Entreaties we may persuade him to let him go . Well Peter if thou wilt not go , I'l● go by my self . O blessed Jesus , what art thou led as a Lamb to the Slaughter ! ( Not by the way . That Soul which would enjoy the Blessings of a Christ , must be contented to bear his Cross. Sure thou never didst offend or injure them in the least , for thou wert all Meakness , when reviled , reviled not again . But my dear Lord , where are we now ? What , vile Rebels , smite your Saviour , and spit i●●is Face like Bruits ! O Lord , why dost thou not cut them off . Peace , silly Soul , ( saith Christ ) Know ye not that I have a Baptism to be baptiz'd with ! And Lo , how I long till it is accomplished ! Thinkest thou not , if I would resist , I would Pray to my Father , and he would give me more than Twelve Legions of Angels to rescue me ! But how then shall the Scriptures be fulfilled , and his Will be done ! All this is nothing to what I must undergo for thy Salvation . Ah , my dear God , my blessed Jesus , let me participate of thy Afflictions , let me resign up all to thee who art King over all , blessed for ever . But , my bless●d Jesus , What Hall is this we are in ! What the Judgment-Hall ! Surely Lord , their Feet are swift to shed innocent Blood , and their Hearts thirst after Destruction . O Annas , thou High Prist , what take Counsel again Jesus of Nazareth , and deliver out of the Treasury thirty Pieces of Silver to cursed Judas , to betray his Master ! better hadst thou delivered out of the Treasury of thy Heart , all thy evil Corruptions , and implore Mercy at his Feet . And now my Soul attend to their Proceedings against thy Lord , and see how unmercifully they are with him . First they carried him to Annas , in order to get Counsel against him ; but he finding the Witnesses were not fully agreed , ( for one said this thing , another that , and a third quite contrary ) gave them longer time to confer about it , that they might One and All , bring in an Accusation to the Purpose . And the better to Effect this he sends them to Caiaphas the High Priest. But he , upon Examination , finding them Confus'd in their Evidence was willing to release him . Upon this rusht into the Assembly many false Witnesses , but they Contradicting one another also , made a very tumultuous Uproar among them . At last came in some few who affirmed , That he raised Lazarus from the Grave after he had been four Days dead and began to stink , which Miracle drew many of the Jews to believe on him , and this said they , we do not affirm only as a Report , but matter of Fact ; for some of us not only heard him say at the Grave's mouth , Lazarus , come forth bound Hand and Feet , with grave Cloaths about him , and a Napkin on his Head. Lo , this we have both seen and heard , with many other things besides . O my dear Lord , What is it they witness against thee ? Do they affirm thou raised Lazarus from the Grave ? What then , ye faithless and perverse Generation , is it not lawful to do good rather than Evil ? Verily , your Hearts are seared , otherwise they would not act contrary to Law and Reason . And O holy Jesus , who raised up Lazarus to Life , raise thou my Soul out of the Grave of Sin , to live the Life of Righteousness . Then the Chief Priests and Elders with the Scribes and Pharisees , farther consulted and said , What do we ? This Man doth many Miracles , and if we let him alone , all Men will believe on him , and the Romans will come and take away our Place and Nation . Miserble Jews how fearful are you lest any should venture on him , and Believe , seeing his Miracles ! Lord , I will freely part with all for thy Sake , Yea , let who will come and possess this earthly Substance , I am content , so I may enjoy the Influence of thy blessed Spirit , which none can rob me of . But Caiaphas said unto them , Ye know nothing at all , nor consider that it is Expedient for us , that no Man should die for the People , and that the Nation perish not . And this he spake not of himself , but God ordered it so , that the Prophecy should come out of his own Mouth , to condemn him at the last Day . And from that time forward , they took counsel to put him to Death . Hitherto all they did , could not accomplish their wicked Designs . At last mad at Heart , they , with a detestable and wicked Resolution , contrived to hire two impudent Soldiers to Swear against him in the High Priest's Hall. Accordingly the Wretches came , and with loud Voices and open Mouths , Cryed , saying , This Fellow said , I am able to destroy the Temple of God and raise it in three Days . And so indeed he was ; for he sp●ke nothing but the Truth , ( meaning his Body as the Apostle Paul s●ys , our Bodies are the Temple of the Holy Ghost ) and that in three Days he sh●●ld raise it ●●●m the Grave . But neither these Fellows , nor his Judges had as yet known the Scriptures , ●or Power of G●d . Then said the High Priest. It is true what these t●o witness against thee ▪ ●ut Jesus h●ld his Peace . Then said the High Priest , I con●ure the● by the ●iving G●d to tell us whether thou art Christ the S●n 〈◊〉 the living God. And Jesus , when it was put 〈…〉 to him in these three great Truths , Art thou Chr●●● the Son of the living God! Answered I am Then the High Priest rent his Cloaths and said , What need we any farther Witness against him ; Ye have all heard how he hath blasphemed ; what think ye ; And they all with one consenting Voi●e , c●ndemn'd him to be guilty of Death . Then they began to Spit on him , and to buffet him , and strike him with the Palms of their Hands , reviling him as a seditous Fellow , blindfolding and smiting him on the Face , saying , Prophecy now unto us , thou , Christ , who is it that smote th●e . At last , finding they could not agree together , as to putting him to Death , and to pass Sentence on him , ( for they all agreed in the just Merits of his Condemnation ) yet he must first be sent to Pontius Pilate their chief Governor . And now , O my Soul , didst thou ever hear such Arrogance , Malice , and Envy before ! Could any imagine their Hearts should be so hardened , who void of any Pity and Compassion , hunted and worried the Lord of Hosts from one Place to another . Well might he say , Foxes have Holes , and Birds of the Air have Nests , but the Son of Man have no where to lay his Head. O my Soul , doth it not make thee tremble to see Christ , thy God , King , and Redeemer , haled by rude Soldiers to Condemnation . Ah , my dear Jesus , what made thee descend from Heaven to Earth , become Man , and be born in an open Stable , in such Poverty and Misery , but Love , celestial Love , to make Satisfaction to thy Father , for all my heinous Sins committed against thy ever blessed Majesty . O dear and wonderful Lord , how shall I require thy Love ! O let me never fall away from Thee , nor thy Faith , but be stedfast to the End ; and happy are all they that after they have denied with Peter their Redeemer , find a Door of Mercy open to receive them again . O Peter , dost thou not remember thy Master's Words now ! What curse and swear you know him not , when but a little before you said , Though I should Dye with thee , yet will I not deny thee ! How hast thou forgotten thy own Promise and Ingagement made to thy departing and dying Saviour ! Now Peter art thou in the Gall of Bitterness , and in the Blood of iniquity Doth not the Arrows of the Almighty wound thy Soul , now thou seest thou art fallen ? O let him that standeth , be cautious lest he fail in the same manner as thou hast done ! And now , my Soul , hark , what are they going to do ? O dear Lord God , precious Jesus , what will nothing appease the Tumult , but thy Death ? O Pilate , proceed not to condemn thy Redeemer , but rather suffer thy Body to be torn in Pieces by the Multitude . And Pilate , seeing nothing would avail , nor would they suffer him to be released , after he was scourged , buffetted , smitten , spit upon , reviled , mocked , and hist at , with his Head crowned with sharp Thorns , which like Needles pierced his tender Brain ; and his Body is scorn cloathed with a Purple Robe . Thus dealt with , they admitted no Plea for him , but cryed out , Release unto us Barabbas , and crucify this seditious Fellow Jesus ; away with him , away with him . Pilate seeing this , and that the Uproar was great , called for Water , and washing his Hands , said , I am innocent of the Blood of this just Person , see you to it . Then answered all the People , His Blood — Nay , hold Gentlemen , ( saith Pilate ) here your King stands , I have examined him , and endeavoured to trap him in his Replies , and lo ! I find no fault at all in him . But they cried out the more outragiously , Crucify him , Crucify him : his Blood be upon us , and on our Children . Then released he Barabbas , and scourging Jesus delivered him to be Crucified . Ah , cruel Pilate , who hast thou Condemned ? The Lord of Glory , the Son of God , and redeemer of the World. See yonder , how He 's haled away from thee , stooping under the Burden of his Cross , and his feeble Legs trembling by Reason of its Weight ; so that with the Dust , Dirt , Crowd , Sweat , Blood , and want of Sustenance , to revive his fatigued drooping Spirits , the blessed Jesus is ready to sink . Can'st thou look after him , Pilate , and see all this , and thy Heart and Soul not faint and bleed ? O Lord , let me with the happy Cyrenian , help to bear thy Cross. And , after they had abused him , and put many Indignities upon him , they led him towards Golgotha to crucify him ? where they gave him Vinegar and Gall to drink , and when he had tasted thereof , he would not drink . And now , O blessed Jesus , what Eye can endure to see or behold thee ? How with rude , brawny Fists , and sear'd Hearts , they force , twist , pull , hale , and extend thy sacred Hands , which were always doing Good , and Healing Diseases , now Nailing to the Cross ? What Heart cannot but Mourn , and Lament bitterly , as not being able to behold thee ? Surely , our very Souls must be pricked , and our Hearts break within us , to see thy ever blessed Side pierced , springing out Streams of Blood. Nailed to the Cross his Arm out-stretch'd , Thro Ag●ny a Sigh he fetch'd ; Whose Voice all Thunders did out-do , Rending the Temple's Vail in two ; Making the Earth to shake , and those Who slept in Graves , forthwith arose And after he aloud had cry'd , Gave up the Ghost , thus crucify'd Between two Thieves they did him rear , Piercing his Body with a Spear , Whilst Soldiers thro' base Avarice , Do for his seamless Coat cast Dice . How , Lord canst forbear ? When I consider every Sigh , every Groan , every Cry and Tear , every drop of Blood , every Pain , every Twitch , Besides G●nvulsions and Extortions that thou endurest , are the Products and Effects of my Sin ? Lord let not a Minute nor Thought be spent in vain , now thou art dying and bleeding on the Cross. And now , O holy Jesus , help my poor crippled Soul thro' the Crowd , to lay it self at the Foot of thy Cross , to receive the drops of Blood , as they come trickling down from thy Wounds upon my defiled Soul that not one drop of thy precious Blood may Spil on the Ground , or the sacred Liquor of eternal Life be wasted or lost . O Lord , who is able to behold thee longer ? O that I could bleed , Dye , and pour out my very Soul with thee . Lord , remember me when thou comest into thy Kingdom ! O Lord , O Lamb of God , and Redeemer of the World , hear me ! Remember me now thou art giving up thy precious life , and pouring out thy innocent , harmless ; and compassionate S●ul . But stay , O blessed Jesus , what is it I perceive and see in this black and dismal Hour ? Lord , is it thee , in thine Agony and bloody Sweat ? It is so dark I can but just see thee . Is it not finish'd yet ? What say'st thou Lord , to a poor fainting , dying Soul ? Speak , Lord , speak one Word of Comfort to me notwithstanding thine Adversaries and implacable Enemies about thee . Wilt thou speak , Lord , and my Soul shall hear ? If thou art so faint thou can'st not ●●eak , let thy good Prophet speak for thee . Wherefore when I came , there was no Man to h●lp : When I called there was none to hear ? Do you think I am past saving you ? Tho' you all forsake me in this Hour of my Crucifixion , yet I do not forsake you , my Children , and my Flock , my poor Lambs , my Redeemed and Purchas'd of my Soul : Is my Hand shortned at all , tho' nailed to the Cross , that I cannot Save , or that I cannot Redeem ? Beh●ld , at my Rebuke I dry up the Sea : and I , tho' dying at the Cross , this Moment make the Earth to shake ; and it would immediately tumble down into the eternal bottomless Pit , but that I bear up the Pillars thereof . Let the Jews have as mean and vile Thoughts of me as they please , yet it is I that makes the Rocks to rent , the Sun to gather Paleness , and the Moon to turn into Blood. But to set at Liberty the Purchas'd of my Soul , I freely give my Back to the Smiters , and my Cheeks to them that pluck off my Hair. Up , O my Soul , or else thou wilt lose the Sight of thy Saviour ; Darkness hasten 〈◊〉 pace . O holy Jesus , is it not thee ? Let me wipe and drain my dim and almost spent Eyes , and look again ; Lord , it is thee : I still perceive the Tears distilling down thy sacred Face , the Temples boyling out spirituous Blood ; and thy sacred Hands and Feet blubbering up and venting from behind the Nails great Bladders of Blood and Froth from the expulsive ●●rts of the most exquisite Torments . What from the sixth till almo●t the ninth Hour , is my dear Saviour in the heighth of this vehement Agony , and not over yet ? What Sin am I guilty of that is not atton'd yet ; that God is so incensed at , that he will not yet pardon ? O quickly , quickly help me , O my God , to find it out , that thou may'st no longer be extorted and convul●'d in these grievous Torments . Look upon me , Jesus ; one Glance , sweet Jesus . What dost ●ook ? Lord , that one languishing dying Look has brought all to Remembrance , Lord , humbly resign it all up , that thou mayst be delivered from the T●rments and Bondage of Death , that my Soul may be saved thereby . O but hark , hark my Soul ! what 's that which sounds thus in my Ear ? I am sure it is no usual Cry : It can come from none but my tortur'd Redeemer . Silence , hark ! what is 't ? Eli , Eli , Lameaesabac●hani : My God , my God , why hast thou f●rsak●n me ? O God , O Lord , O ever blessed Redeemer , O Saviour , O Son and Lamb of God , Where shall I ●ide my self from the Wrath and dreadful Displeasure of thy Father ? If thou cry'st out so , what then can I do ? If the Son of God cries our so bitterly , what must a poor , vile , wretched , miserable Sinner do ? What , still persist , ye incredulous Jews ! See , the Lord of Life prays for you , Father forgive them for they know not what they do . Do you begin to have some Remorse ? Doth your Conscience smite you , and compel ye to cry out , Surely this is the Son of God! Can't ye find in , ●our Hearts to take him down bef●re ●is last Breath expires ? Behold his Arms stretcht out along time to embrace Sinners , and now he bows his Head to kiss ' em ? Lord , one sweet Kiss before thou givest up the Ghost . And when Jesus cried with a loud Voice , he said , Father into thy Hands I commit my Spirit , And having thus said , he gave up the Ghost . Ah my Soul , where is thy Redeemer gone ? Behold here hangs his Body besmear'd with Blood ! With Skin all torn with Knobs and Wheals of Stripes , hanging down his Head , crown'd with a Garland of Thorns , trickling thro' his Skull to the tender Brain , and nailed to the Cross. What so henious a Fault could he do to deserve it ? What Judge could be so cruel to put him to it ? What Man could have so butcherly a Mind as to deal so outragiously with him ? Ah , dear Love , where art thou ? Thou art the Comfort of my Heart , the Sola●e of my Mind , the true Content and Joy of my Afflicted Soul , where art thou to be found ? Let me but know , and thither speedily will I go ; for where thou art , there is all Treasure , true Peace , true Rest and Happiness to be had , How shall I find thee ? Ah where shall I find thee , my dear Lord ? When shall I requite thy Labour ? How shall I be able to requite thy woful Pain and Death for me ? Ah how shall I do something acceptable and grateful unto thee ? Ah how shall I subsist without my Life , or live without my Love ? Thou art my Life and Love ; and it is worse than Death to me here to live , and not to live in thee . Ah , Love divine , shew now thy Power , and carry me beyond my self ! O endless Light , illuminate my Understanding , to know what and where thou art ! O burning Fire of endless Flames of Love , consume me quite , and let me hear no more what yet I am , but transform me to be somewhat like thy sweet self , that I may live in thee , both here and to all Eternity . Ah thou that excellest all the Children of Men in Beauty ; in whose Lips Grace was shed so plentifully , yea even with God's own Hand , Where is that Beauty of thine ? Where is that Grace of thy Lips ? I find it not , I see it not ; fleshly Eyes conceive not such a Mystery ; open thou the Eyes of my Mind ; b●ing thy divine Light ne●r ●o me , and give me Power to look more wisely upon thee . I see it is Jesus the Son of God , the unspotted Lamb , without Sin , without Fault , without Offences , which took my wickedness upon him , to the intent that being set free from Sin , might be again brought into God's Favour ; rise again from my Fall ; return home from Banishment , and that which I deserv'd he suffered , and that which I could never attain unto he freely giveth . Ah , me Redeemer , Deliverer and Saviour , draw me to thee , that being always mindful of thy Death , trusting always in thy Goodness ; And being always thankful for thy unspeakable Be●efits , I may be made a Pertaker of so great a Reward , and not seperated from thy Body through my own Unthankfulness , so as thou should'st have been born in vain in respect of me , and in vain have suffered so many Torments , and most cruel Death , of thine own accord , for my sake . And now raise up thy Head , my Soul , and look up to Heaven , and behold the Glory of thy Crucified Saviour , f●r why should my He●●t still dwell upon Earth , since the Treasure thereof is return'd to Heaven ▪ and since my glorify'd Jesus is ascended above , to prepare me a Place in his own Kingdom . O Heaven ! to thee I lift up my languishing Head , stretching ●ut my trembling Hands to reach at thy G●ories , for so he that was dead , and laid in the Grave low enough to prove himself M●n , is risen again , and asc●nded into Heaven , high enough to prove himsel God. Dr●w me , dear Lord , af●er thee , and the Odours of thy Sw●etness , that I may run with delight th●o ▪ all the Paths of thy pr●cious and pleasant C●mmands , and not Crucify thee afresh daily in Sinning against thy most sacred Majesty . And , O my dear Jesus , carry me safely through this Word , and when I depart , let thy Angels convey me to thy blissful Throne , to behold thy glorious Fa●e , and rejo●ce with thee in thy Kingdom to all Eternity . An HYMN . AND now , my Soul , canst thou forget That thy whole Life is one long Debt Of Love to him , which on the Tree Paid back thee F●esh he took for thee . See how the Streams of precious Blood Flow from five Wo●nds into one Fl●od . With these he washes all thy Stains ; And by thy Ease with his own Pains . Live , O for ever Live and Reign , Blest Lamb , whom thy own Love hath slain , And m●y thy lost Sheep live to be True Followers of thy Cross and thee . The CONCLUSION . SING Halleluiah to our Lord , who nobly entertains His Friends with Bread of Life , and Wine that issu'd from his Veins . He gave his Body to be broke , and unto Death bleed : That we his sacred Blood may Drink , and on his Flesh might feed . A bitter Cup with Terror fill'd he drank off for our sake , That we might of these heav'nly Sweets his Table yields , partake O save us ; Lord to thee we cry , from whence all Blessings spring ; We on thy Grace alone rely , alone thy Glory sing . For 't is not this alone , nor that , thou hast bestow'd on me ; But all I have , and all I hope , I have and hope from thee . But more I have , and more I hope , than I ●an speak or think ; Thy Blessing first refresh , then fill , then overflow the brink . Jesus sweet Jesus is the Name my Heart shall still adore , Sweet Jesus is the charming Word which doth my ●ife restore . Live then , O Christ , O Lamb of God , thy Throne establishd be ▪ For ever m●y all Hearts and Tongues 〈◊〉 P●a●ses unto thee . N●w Glory to the eternal Lord , thrice blessed Three in One ; T●y Name at all tim●s be ador'd , till Time i●self be done . FINIS . Notes, typically marginal, from the original text Notes for div A44538-e570 The contrite Heart of an humble Soul falls in Love with the Excellency of Jesus , and thirsteth after him . The Answer of All. The Soul finde its Saviour praying and sweating in the Garden . 
A15419	----	Loidoromastix: that is, A scourge for a rayler containing a full and sufficient answer vnto the vnchristian raylings, slaunders, vntruths, and other iniurious imputations, vented of late by one Richard Parkes master of Arts, against the author of Limbomastix. VVherein three hundred raylings, errors, contradictions, falsifications of fathers, corruptions of Scripture, with other grosse ouersights, are obserued out of the said vncharitable discourse, by Andrevv Willet Professor of Diuinitie. Willet, Andrew, 1562-1621. 1607 Approx. 553 KB of XML-encoded text transcribed from 120 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A15419 STC 25693 ESTC S120028 99855231 99855231 20712 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15419) Transcribed from: (Early English Books Online ; image set 20712) Images scanned from microfilm: (Early English books, 1475-1640 ; 724:3) Loidoromastix: that is, A scourge for a rayler containing a full and sufficient answer vnto the vnchristian raylings, slaunders, vntruths, and other iniurious imputations, vented of late by one Richard Parkes master of Arts, against the author of Limbomastix. VVherein three hundred raylings, errors, contradictions, falsifications of fathers, corruptions of Scripture, with other grosse ouersights, are obserued out of the said vncharitable discourse, by Andrevv Willet Professor of Diuinitie. Willet, Andrew, 1562-1621. [40], 195, [5] p. Printed by Cantrell Legge, printer to the Vniversitie of Cambridge. 1607. And are to be sold in Pauls Churchyard [, London,] by Richard Bankevvorth at the signe of the Sunne, [Cambridge] : [1607] A reply to: Parkes, Richard. An apologie: of three testimonies of holy Scripture, concerning the article of our Creed, (he descended into hell.). The last leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Parkes, Richard, b. 1558 or 9. -- Apologie: of three testimonies of holy Scripture, concerning the article of our Creed, (he descended into hell.) -- Controversial literature -- Early works to 1800. Jesus Christ -- Descent into hell -- Early works to 1800. 2004-10 TCP Assigned for keying and markup 2004-11 Aptara Keyed and coded from ProQuest page images 2004-12 John Latta Sampled and proofread 2004-12 John Latta Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Loidoromastix : THAT IS , A SCOVRGE FOR A RAYLER ; CONTAINING A FVLL AND SVFFICIENT ANSWER VNTO the Vnchristian raylings , slaunders , vntruths , and other iniurious Imputations , vented of late by one RICHARD PARKES master of Arts , against the author of LIMBOMASTIX . Wherein three hundred raylings , errors , contradictions , falsifications of Fathers , corruptions of Scripture , with other grosse ouersights , are obserued out of the said vncharitable discourse , by ANDREVV WILLET Professor of Diuinitie . Iob 31. 35 , 36. Though mine aduersarie should write a booke against me , would I not take it vpon my shoulder , and binde it as a crowne vnto me ? August cont . Petilian . lit . lib. 3. c. 8. Nec malam conscientiam sanat praeconium laudantis , nec bonam vulnerat convitiantis opprobrium : Neither doth the commendation of the praiser heale an euill conscience , nor the reproach of a Reviler wound a good . Printed by CANTRELL LEGGE , Printer to the Vniversitie of CAMBRIDGE . 1607. And are to be sold in Pauls Churchyard by RICHARD BANKEVVORTH at the signe of the Sunne . TO THE MOST REVEREND FATHER IN GOD , RICHARD , by the Diuine prouidence Archbish. of CANTERBVRIE , Primate and Metropolitan of all England : and of his Maiesties most Honourable priuie Counsell . AVgustine ( Right Reuerend Father ) when a certaine young man of no good fame , had accused one Bonifacius , a Minister or Presbyter , of a great crime ( they both beeing of his owne Colledge and societie ) though he gaue more credit vnto the Presbyter , yet the matter hanging in suspense and doubt , he sent them both for the more full manifestation of the truth , vnto the tombe of Felix the Martyr : for they had a great opinion of such places in those daies . My case at this time in some things is not much vnlike : who hauing beene a Minister and Presbyter of this Church , and a poore Preacher and writer of the same now these twentie yeares , am at the last , by one of obscure fame and name , accused before your Grace , of heresie , blasphemie , and charged with the deniall of an Article of the faith . In which accusation , as I doubt not , but that your Gr. opinion is as indifferent toward me ( whose Parents , education , studies , and trauailes , you haue knowne these many yeares ) as Augustines was toward Bonifacius ; yet herein my case is better , that I doe referre my selfe to the iudgement of a Reuerend Prelate liuing , and am not sent to the triall of the dead . Archidamus , not much vnlike to the former exampl●● beeing chosen an arbitrator betweene two that were at variance , brought them into the Temple of Minerva , and hauing first bound them with an oath to stand to his sentence , decreed , that they should not depart thence , before they had compounded the controuersie . Crates Thebanus is said to haue vsed to resort vnto fa●●●lies that disagreed , and with perswasions of peace to haue adiudged their strifes . So your ( Honour ) not so much by choice an arbitrator , as by office and place a Iudge in these causes , will bring vs both ( I trust ) into the Temple of GOD , there to be tried by the Scriptures : And as Crates endeauour was to pacifie families , so I hope , your Gr. care is , to settle this Church in peace : approouing that godly saying of Basilius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that nothing is so proper to a ( Bishop ) as to be a peacemaker . Mine aduersarie hath had the prioritie of complaint , and first filled your eares ( though not possessed them ) with his vntrue surmises : for I doubt not , but as Alexander , when one of his familiar friends was traduced before him , stopped one of his eares , as reseruing it for him that was absent : so your Gr. hath one eare left for me : according to that rule of Seneca , Vtrique parti actiones dares , dares tempus , non semel audires : magis enim veritas elucet , quo saepius ad manum venit : to giue vnto both parties their action , and to graunt them time , to heare more then once : for the oftner the truth cometh to hand ( to be scanned ) the more the light thereof appeareth . Cicero against Antonie said : quid mihi plenius , quid vberius , quam mihi , & pro me , & contra Antonium , dicere : But I may adde the third ; that it contenteth me , that I may speake not onely for my selfe , and against such an one , but before your Gr. As for his accusations , I feare them not , mine owne conscience testifying with me : I will ( as Iob saith ) take them vpon my shoulder , and bind them as a crowne vnto me . For , as Cyprian well saith , but vpon an other occasion ; nequaquā sub hoc onere lassitudinem , sed quietem inventuri : vnder this burthen I shall not finde wearines , but rest . As Augustine also saith : qui volens detrahit famae meae , nolens addit mercedi : he that willingly detracteth from my fame , doth against his will adde to my reward . But two things I doe not a little , wonder at , that he durst abuse your Gr. eares , with such vntrue and vncharitable invectures in his Epistle , and the Reader , with such grosse and absurd ouersights in his booke . In the first , he chargeth me with a prophane and irreligious fact in denying a an Article of the Christian faith : b with errors , or heresies rather in ●ppugning the doctrine of the Church : c striking at some maine points of faith , shaking the foundation it selfe , and calling in question , heauen and hell , the diuinitie and humanitie , yea the very soule , and saluation of Christ our Sauiour himselfe : d so bard●ed in error that they neither she contrition of heart to repentance , nor confession of mouth to obedience : e that neither Rhemist nor Romanist , could lightly haue more disgraced the discipline and doctrine of the Church in diuers points ▪ To these iniurious slaunders , my particular answer afterward followeth , which were needlesse to be inserted here . Thus much concerning my selfe I say in generall in Hieromes words : Egone haereticus , quare ergo me haeretics non amant : am I an heretike , wherefore then doe not heretikes loue me ? f which in their rayling pamphlets and libells haue made me a marke to shoote at . But that saying of Cyprian doth giue 〈…〉 Scias hoc semper opus esse diaboli , vt servos dei 〈…〉 laceret , vt qui conscientiae suae luce clarescunt , alienis rumoribus sordidentur : Know this to be alwaies the worke of the deuill , to vexe the seruants of God with lies , that they which are cleare in the light of their conscience , should be blemished with other mens reports . Now , though he tooke vnto himselfe this libertie , in this vnfriendly manner to disgrace me , yet he might haue shewed more modestie , then to outface me with such vntruths , in your Gr. presence . It is said , that the actors of those wanton playes , called Floralia : Catone praesente agere recusarūt : refused to play in Catoes presence : and he might haue forborne to haue vttered his forged calumniations before so graue a personage . But I trust it will fall out here , as sometime in the like case with Augustine : Experti dicimus , nam non crederemus , multi à nobis mala consilia petunt , consilia mentiendi , consilia circumveniendi , sed in nomine Christi nullus talis nos tentavit : I speak ( saith he ) by experience , otherwise I would not haue beleeued , many doe aske of vs euill counsell , counsell to lie , counsell to circumvent ; but in the name of Christ , none such hath tempted vs. Neither ( I hope ) hereafter , your wisdome will giue passage or licence to such mens intemperate pennes , to wound and gall their brethren : yet had hee staied here onely , in censuring the liuing , and not proceeded to taxe the memorie of the dead , it had been more tolerable : that godly learned man Doctor Reynolds , who is now at rest in the Lord , is thus iniuriously handled by him , and that since his Christian departure ; whereby grace may so happily worke in their hearts , that where the truth hath beene heretofore frowardly excluded , &c. as though that worthy mā , were either voide of grace , or did frowardly exclude the truth : nay he spareth not to charge him , as guiltie of profane , irreligious , hereticall , sacrilegious opinions , of grosnes , sophistrie , profanenesse , &c. It is said of Themistocles , that in his returne from battell , seeing a dead body lying with iewels of gold , hee thus spake to one that was with him , Take thou away these things , for thou art not Themistocles : neither would this man , if he had beene , ( I say not of an heroicall spirit , as Themistocles ) but of a sober and charitable spirit , as euery good Christian , haue stripped the dead of his well deserued ornaments : in seeking to impaire his credit , he doth but blemish and obscure his owne ; and sheweth himselfe to bee of those , who as Hierome saith , Hippocratis fomentis magis , quam monitis nostris indigent : had need rather of Hippocrates medicine , then our admonition . Now may it please your ( Reuerend Fatherhood ) to giue me leaue , to offer vnto your view some of the principall contents of his booke : by the tast whereof , it will appeare , what relish the rest haue ; & by the smell of some of his flowers , one may guesse , what herbs grow in his garden : as Hilarion said to Hesychius , when a bunch of small pulse was brought them out of a Churles garden , that hee could not abide the stinch thereof : Doe you not feele ( saith he ) a filthy sauour , and euen his couetousnesse to smell in the pulse ? So by this handfull , which I shall gather out of his booke , the euill sauour will be found of the rest . 1. Hee much forgetting himselfe , thus breaketh out beyond the limits of modestie , charging me with folly , hypocrisie , falshood , lying , infidelitie , impudency , sawcinesse , Machiauell sme , Atheisme , Heresie ; as particular instance is giuen , in more then 80. railing speeches vsed against me , and others : so that I may say vnto him in Tullies words , Neque qui tam illoto sermone vtitur , vita honestior est : It is not like that he which vseth such vncleane spech , can be much honester in life . 2. I haue obserued 22. slaunderous imputations , wherof some are these : that I would transforme the order of the Church into an a Anarchie : that their heads plot , and their hands b practise Babylonicall warre : c that he defendeth diuers things contrary to the truth of the Gospell : d that he iustifieth pestilent & blasphemous heretiks , against the learned , and holy Fathers : e that he holdeth the flames of hell to be temporall : f that he called the blessed rootes of the Christian faith ▪ cursed rootes : with such like . 3. Instance is giuen of 34. vntruthes vttered by him : a As that he beleeueth , I was one of those , which writ the Letter to Master Hooker ; the writers whereof , I knowe not to this day : b that I borrowe diuers things from Carlils booke ; which I neuer sawe : c that I fasten all the torments of hell , vpon the blessed soule of Christ ; which I neuer thought : d that there is not one word through his booke , that insinuateth any suspition of Limbus patrum : whereas , in the preface following , the contrary is prooued directly , in 20. seuerall places out of his booke . 4. Among the errors which he is charged with , to the number of 14. these specially are noted : a he iustifieth the Latine text , against the originall Greeke in the newe Testament : b hee calleth the booke of Ecclesiasticus the word of God , which the Church of England holdeth for one of the Apocryphall bookes : artic . 6. c that the baptisme of infants is not to be found in Scripture , by any expresse mention ; whereas the Church of England holdeth it to be most agreeable to the institution of Christ : artic . 27. He calleth these sound positions , d that the Scriptures alone are not compleate vnto saluation : that mans will is naturally apt without grace , to beleeue : that mens naturall workes are acceptable to God : which are directly opposite to the doctrine of the Church of England , which holdeth the contrary : that the holy Scripture containeth all things necessary to saluation : artic . 6. that man of his owne natural strength cannot turne and prepare himselfe to faith : artic . 10. that workes done before the grace of Christ , are not pleasant to God : artic . 13. 5. Diuers harsh and vnsauorie speeches are laid vnto his charge ; as that hee applyeth those words of Christ to himselfe , a de bono opere lapidor : I am stoned for a good worke : b that Christs conquest vpon the crosse was openly an ouerthrow , and therefore no triumph : if it were , it was a triumph before victory : c that there is a most plaine distinction betweene the holy Ghost and Christ , not in person onely , but in his diuine nature . These and the like assertions , ( which he would haue tearmed blasphemies ) to the number of tenne , are obserued out of his booke . 6. Diuers points of arrogancy , and vaine ostentation are obserued , to the number of 13. whereof this is one , that hee maketh his boast , that my Lord of Winchester hath in his last booke much altered his iudgement concerning the place of Peter , mooued by the reasons laid downe by me ( saith he ) and none but me : wheras it is not true , that that Reuerend learned father , hath therein altered his iudgemēt : at the lest , it becam not him so to brag : It might haue better beseemed the other , if any such thing were , to haue acknowledged it : As August . thus modestly writeth to Petrus , a Bishop to a Presbyter : Vellem rescriptis tuis , quid te docuerit me docere : absit enim vt erubescam à presbytero discere , si tu non erubuisti à laico : I would haue thee by thy rescript to teach me , what taught you : farre be it , that I should be ashamed to learne of a Presbyter , if you were not ashamed to learne of a lay man. Further he chargeth the great English Bible , which is authorised to be read in our Curches , with error in the translation , and with blasphemie in the annotations . 7. Concerning the allegation of the Fathers , I haue shewed partly his ignorance , in mistaking and misquoting them , partly his vnfaithfulnes in vntrue alleadging them , in 30. seuerall places : as namely his ignorance in a Cyril , b Hierome , c Augustine : d Tertullian also is strangely produced , contrarie to his owne iudgement : thus he dealeth also with the new writers , as with Calvine , Beza . 8. Neither can the Scripture escape his vncleane fingers : as instance is giuen in 26. places : as loc . 17. the Scripture saith , He shall not preserue the vngodly , Iob 36. 5. he readeth , thou wilt not preserue : loc . 19. S. Iames saith , which hath conuerted , &c. and shall saue a soule , Iam. 5. 20. he readeth , which conuerteth , in the present : and shall saue his soule : adding ( his : ) and he maketh as bolde with many places beside . This it is for one to deale out of his element , and to meddle beyond his skill , for a professor of Grammer , to take vpon him to teach Diuinitie . He must needes stumble that walketh in darkenes , and he can not be without error , that is corrupt in iudgement . Now is verified that saying of the wise man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is that maketh himselfe rich , and hath nothing : As this man maketh himselfe skilfull in the tongues , in the Scriptures , in the Fathers , and in what not , in all these proclayming his ignorance : Hierome spake it modestly of himselfe : Fateor , frater Heracli , dum tui , desiderijs satisfacere cupio , oblitus sum pene mandati , quo praecipitur , onus supra vires tuas ne levaveris : I confesse ( brother Heraclius ) while I satisfie thy desire , that I had almost forgotten the commandement that biddeth , Take not vp a burthen beyond thy strength . But it is most true of him : who hath ( vnbidden ) thrust his shoulders vnder a burthen , that is like to crush him . As Cleon was vnfit to lead an armie , and Philopoimen to guide a navie , and Hannibal to play the Orator : so is this Grammarian to meddle with Diuinitie . Euripides saying may well be applied to such : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a Carpenter thou art , and yet dost not deale with carpenters worke . Seneca well said , Necesse est , vt opprimant onera , quae ferente maiora sunt , &c. nec accedendum eo , vnde non sit liber regressuo . Those burthens must needes presse to the ground , which are greater then the bearer : And it is not safe going thither , whence there is no returne . And so it falleth out to such according to the saying of Hierome : Qui scribunt , non quod inveniunt , sed quod intelligunt , & dum alienos errores emendare nituntur , ostendunt suos : They write , not what they finde , but what they vnderstand , and while they goe about to correct the errors of others , they bewray their owne . Now let me craue a little further leaue to adde some what concerning the former booke , which is by him impugned , and this written in defense thereof . The first , entituled ( Limbomastix ) I acknowledge to be mine ; and am not ashamed of any matter therein handled , though for the manner it might haue beene more exact , I confesse . And for the publishing thereof , this is my excuse , or rather defense : first , that I was thereunto prouoked in particular : againe , I saw in his pamphlet maintained that Popish opinion of Limbus patrum , which suspition the author can not auoide , as it is at large declared in the Preface following : who if he be sound in other points of Protestants doctrine , it is well : but then is he much wronged both in the opinion , and reports of them that know him : further , that booke passed vnder the censure of a graue and learned writer of our Church : and yet it was printed without my priuitie . As touching mine opinion of CHRISTS Descension , handled in that booke , I will freely deliuer what I thinke : first , I beleeue the Article of the Descension , to be a necessarie part of our faith : and say with Calvine , In the descent of Christ to hell , there is no small force to the effect of our Redemption , &c. and it auaileth so much vnto the ( cheife ) summe of our redemption , that it beeing pretermitted , much will be lost of the fruit of Christs death : thus much for the substance of the Article . Secondly , concerning the manner of Christs descension , I doe hold and beleeue whatsoeuer can be prooued out of Scripture , and truly collected from thence . Thirdly , yet I affirme , that out of those three places , Act. 2. 27. 1. Pet. 3. 19. Eph. 4. 9. the locall descension of Christs soule to hell , can not necessarily be concluded . And herein I affirme no more , then other graue and learned writers of our Church haue done before me . D. Fulke saith , that the article of Christs descension , is not grounded vpon the first text : Bish. Bilson resigneth the second place : and D. Fulke out of Theodoret sheweth , that the third maketh not for the passing of Christ from place to place , and so consequently belongeth not to his locall descension . Fourthly , I say notwithstanding , and professe in the same words , which I set downe before : They which hold not the locall descent of Christs soule to hell , should not condemne the other , as Popish and superstitious men , that are so perswaded : They which affirme it , ought not to account them as enemies , or aduersaries to the truth , that dissent from them therein . He that thus writeth , is farre from either hauing his head plotting , or his hands practising Babylonicall warres : as I am slaundered , as I haue shewed before . Fiftly , I hold the Article of Christs descension , as the Church of England propoundeth it : As Christ died for vs , and was buried : so also it is to be beleeued that he went downe to hell : in which words the Article of the descension is commended in generall to be held , without any the determination of the sense : as a he that lately hath learnedly b written ( dedicating his booke to your Gr. ) vpon the Articles of Religion , by publike authoritie , hauing deliuered diuers senses of this Article , and especially these three : 1. some hold that Christ descended as God onely not as man , &c. powerfully and effectually , not personally : 2. some as man onely , either in bodie onely , &c. to the graue , or in soule onely , when he went to the place of the reprobate , &c. 3. as God and man in one person , &c. that he went , as it were into hell , when vpon the crosse , and els where , he suffered the torments , &c. Then he inferreth thus : But till we know the natiue and vndoubted sense of this Article , and mysterie of religion , persist we aduersaries to them which say , that Christ descended not into hell at all , &c. This was the summe of my first booke , which beeing written without gall and bitternesse ; as he saith , Ego sine iracundia dico , vt omnia , tamen non sine dolore : I speake it without anger , though not without griefe : and the party being not knowne , which was the author of that Pamphlet , and so no man beeing personally touched : as Hierome saith , Nullum laesi nullius nomen mea scriptura designatum est : I hurt no man , no mans name is in my writing decyphered : He might in silence haue corrected this error , as Ambrose saith , Et si nostra voce non proditur , vel su● tamen crubescat affectu : though he bee not by my voice bewraied , yet hee might in his owne opinion haue beene ashamed : Yet could he not containe himselfe , but must set pen to paper , and publish his owne shame , by his vnchristian and intemperate rayling : according to that saying of Hierome to Helvidius : Arbitror te veritate superatum , ad maledicta conuerti : I thinke , you beeing ouercome with the truth , did turne to rayling . I haue felt before this , the whip of popish tongues , and haue tasted of their virulent pennes ; but the badge of heresie , impiety , profanenes , blasphemy , atheisme , was neuer set vpon my sleeue before ; himselfe , that there pin●ed it , beeing more worthy to weare it in his forehead : hee hath nothing almost in his mouth , but lying , falshood , hypocrisie , corruption of Scriptures , contradictions , falsification of Fathers : which things , if he could fasten vpon me , as he neuer shall , yet it would nothing helpe his cause ; as Hierome saith Quid vulneribus tuis prodest , si ego fuero vulneratus ? what doth it helpe your wounds , if I likewi●e be wounded ? and againe , Quid refert , si causa cadis , & crimine superes ? what doth it auaile , if you faile in the cause , and bee superiour in obiecting of crimes ? I feare not what he can lay to my charge , for I haue read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that neither a weake mans blowes , nor an vnwise mans threats are to be feared . Now in this other booke , I haue framed a briefe answere vnto his calumnious accusations , not medling at all with the argument and matter it selfe , both because it remaineth by him vnanswered , and for that I will not crosse the iudgement of some Reuerend learned men of our Church , but content my selfe with that , which I haue formerly written thereof : I haue onely answered his vncharitable slaunders , and returned them with aduantage vpon his owne head . I haue obserued of raylings , slaunders , vntruths , contradictions , falsification of Fathers , corruption of Scriptures , with such other ouersights , not fewer then 300. his errors beeing more then the leaues , and almost equall to the pages of his booke : if hee had had the like aduantage against me , he would not haue doubted to vse that sentence of Hierom against me ; Proponam aduersarij sententias , & de tenebrosis libris eius , quasi de foueis serpentes protraham , neque sinam venenosum caput spiris maculosi corporis protegi : I will propound the aduersaries sentence , and out of his darke bookes I will drawe the serpents , as out of their holes ; neither will I suffer his venemous head to lie lurking within the windes of his speckled body . But I will forbeare him ; yet I must confesse , that in returning this answer , I wanted the patience of Ioseph , of whom Ambrose saith , Mal●it falsum ●●rimen subire , quam verum referre● that he had rather vndergoe a false crime , then report a true : or as Hierom writeth of Blesilla , Blesilla nostra rid●●it , ●es dignabitur loquacium ranarum audire convitia that shee would smile , nor vouchsafing to heare the raylings of the clamorous frogges ▪ For my ease is diuers , who beeing charged with her esie , blasphemy , atheisme , must either by silence confesse the crime , or by a iust Apologie wipe it away : So indeed , I was driuen to a great straite , as Hierome againe saith ; Hoc mihi praestiterunt vt si tacuero , re●s , si respondero , inimicus iudicer , d●ra vtraque conditio fed è duobus eligam quod leuius est : simultas redintegrari patest , blasphemia veniam non meretur ▪ They haue brought mee to this , that if I hold my peace , I shall be held to be guiltie ; if I answer , I shall be iudged an enemie : an hard condition of each side : but of the two , I will choose the easier : a priuie grudge may ( well ) bee renewed , but blasphemy cannot be pardoned : which as it seemeth , was imputed vnto Hierome , as now vnto mee . Now then , he may thanke himselfe , that began the quarrell , if he be well beaten for his labour , that might haue slept in a whole skin : and if he cannot fence off that blow , which is comming toward him , let him afterward learne to play with his matches . For as Origen well saith , writing vpō those words in the Gospel ; * Omnes belli concitatores , in eo bello per●bunt , quod concitant : all that take the sword , shall perish with the sword : all the raisers of warre , shall perish in that warre , which they haue raised . Now vnto your Gr. wise and graue censure , I present this my iustification ; of whome I might craue iustice against this defamer and slaunderer , who hath obiected capitall crimes of blasphemie , and heresie , against a Minister of the Church , contrary to the a lawe : which by imperiall constitution deserueth b capitall punishment , if he cannot prooue the things● obiected to bee true : by the Canons it was censured , by c whipping , or by beeing d excommunicate and anathematized . But I craue no such reuenge of him but onely pray ; touching himselfe , that hee may become an honest man hereafter : and that your Gr. would be pleased , that as I haue beene publikely defamed and traduced by him , so it may be lawful for me publikely to defend my selfe : that according to the e lawe , hu●us●odi libellus alterius opinionem non ledat , such an infamous libell doe , not hurt the op●●on of another : which cannot be preuented , vnlesse some publike satisfaction should be made : for as f Augustine saith well , nobis necessaria est vita nostra , alijs fama nostra : as our life is necessarie to our selues , so our fame is 〈…〉 Now lastly 〈◊〉 prayeth g that my bookes as abortiue brats be not suffered to see the sunne , whose light they seeke to obscure ; I am content to stand herein to your iudgment also , whether of bu● wri●●ngs are more worthy to come into the sunne light : as for mine , ( whereof some are extant in your Gr. name , which may deliuerme from his iniurious accusation , as beeing as enemie vnto that eminent place and calling ) if they were no more meete then his , to be admitted vnto the publike view of men , I could wish them not onely out of the sunne light , but in the fire light also . But which be the abortiue brats , I referre me to the midwiues that brought them out , I meane the Stationers that printed them : I thinke some of them may wish , that his beggerly brats had beene yet vnborne . Con●●ning 〈…〉 I am not ashamed to say with Hierom : Multi anni sunt , quibus ab adolescentia , vsque ad hanc aetatem , diuer sa scripsiopuscula , &c. prouoco aduersaries vt 〈…〉 ●●artulas exintegro discutiant , & si quid in meo ingeniolo vitij repererint , proferant in medium , confitebor errorem , malens emendare , quam perseuerare in prauitate sententiae : There are many years , wherein since my youth , vnto this age , I haue written diuers works : I do prouoke mine aduersaries , to examine all my writings afresh , and if they finde any fault in my small wit ( and vnderstanding ) let them bring it forth . I will confesse mine error , willing rathr to amende it , then to perseuere in a wrong sentence . And concerning such slaunderous libels , and immodest inuectiues , as his are , I say vnto your Gr. as Bernard wrote sometimes to Eugenius : Miror , quomodo religiosae aures tuae , audire sustinent huiusmodi pugnas verborum , que magis ad subversionem , quam inventionem proficiunt veritatis : corrige pravum morem , & pra●ide linguas vaniloquas ; &c. flagellum tenes , timea●t nu●●●ularij ne fidant nūmis : I maruel , how your religious eares can endure to heare such strife of wordes , which auaile more for the subuersion , then finding out of the truth : correct this euill vse , and stay such vaine tongues , &c. you hold the whip , let the money chaungers feare to trust to their ( counterfeit ) coyne . And so I ende with that salutation of the same Father , Plenum vos dierum suscipiat dies vna illu melior in atrijs Domini super millia , Venerabilis pat●r ▪ Epist. 61. Your Gr. readie to be commanded in the Lord Iesus , ANDREVV WILLETT . THE PREFACE TO THE Christian-Reader . WHen Rezin King of Aram , and Pekah King of Israel had conspited against Iudah , and fought against Ierusalem : the Prophet was sent with this comfortable messages Feare not , neither be faint hearted , for the two tayles of those smoaking firebrands , &c. two such suming , rather then fiering brands , haue raised of late a smoake against me : some foure yeares since a Popish Aramite and now of late an English Israelite : But as the flames of the first were soone quenched , so I doubt not but the irefull heate , and vaine smoake of the other will quickly be laide . It were somewhat too hard to say of these two aduersaries , as Tulke did of his two enemies D●labella and Antonie : Duo haec capita nata sunt post homines natos tet●rrima 〈…〉 quorum alter effecit , quod ●pt abat , de altero p●tefactum est , quod cogitaret : these two heads are sprung vp the worst and most dishonest of all men aliue ; the one whereof hath effected , what he desired . the other hath discouered what he thought : for neither will I thinke so vncharitably of them , though they thinke and speake most basely and vilely of me : neither hath either of them had his pleasure of me , but in seeking to disgrace me , haue defamed themselues : and haue rather bewraied what they thought , then effected , what they intended . Dy●nisius when he heard of two young men , that railed vpon him , and perceiued that the one spake in drinke , but the other seemed to be sober , and yet reuiled : he dismissed the one as a drunken and foolish person , but punished the other 〈…〉 Antagonists . The one beeing 〈…〉 Babylons cuppe , and hauing wrung out the very dregges of Romish superstition , writ his pleasure of me in his madd and drunken fittes : the other , professing himselfe a sober Protestant , ( but let him take heede , if all be true * I heare , least that one cuppe of ( nimis ) more , make him not as drunke as the other ) hath in his pretended 〈…〉 ●●●●ded the raging fittes of the other lightbraine . But I passe very little , neither doe I regard their rayling speech , comforting my selfe with that saying of the Apostle , If ye be rayled vpon for the name of Christ , blessed 〈◊〉 ye : a● all they are , which are maligned for the defense of the 〈◊〉 : and here I may fitly vse those words of Augustine : ●go volo te esse sanum , quare tu furis in me sicut insanus ; I would haue thee to be found and whole and you rage against me , as one vnsound or madde . If they are become mine enemies for the Gospel and the truths sake , I will therein glorie . The one of them shooteth his darts at me , because I strike at the very bodie of Poperie : the other ●arpeth , because I prune off one of the branches thereof , that superstitious opinion of Limbus patrum , as euen now shall be s●ewed . But I say here with Hierome , Bre●iter respon●eo , nunquam me haereticis pepero●●sse , & omni eg●sse studio , vt hostes Ecclesiae , mei quoque hostes fiero●● : I answer briefely , that I neuer spared heretikes ; and haue endeauoured with all my studie , that the enemies of the Church should also be enemies vnto me . Let them diuide this sentence betweene them : let the first take the first part , and the other , that which remaineth : for this I speake bordly , and confidently , that I know no enemies of mine in matter of religion ( some difference in opinion there may be among friends and wel ●illers , whome yet I count no enemies ) but they are also enemies ( I dare say to the Church of God , and religion : that I may here truly v●e the Orators words ; Quonam meo fat● fieri dicam vt nemo his annis viginti Reipu●●hostis fuerat , quinon bellum eonam tempore , mihi quoque indixerit : I can not tell by what fatall destinie it happeneth , that there hath not beene these twentie yeares an enemie to the Commonwealth ( and so to the Church also ) which hath not the same time bid battell vnto me . Now I come to shew , that this mungrell Protestant , directly holdeth , that Christ descended in soule to hell , to deliuer some from thence , that were there , and so consequently maintaineth the Popish opinion of Limbus patrum : where they imagined the soules of the Patriarks to be till the comming of Christ thither . 1. Place . These are his owne words : S. Peter mentioneth sorrowes , which Christ loosed at his resurrection , which could not be in the sepulchre , where his bodie lay dead , and senselesse : and in an other place : he affirmeth they were the sorrowes of hell which Christ loosed : out of which words this argument is pressed : The sorrowes of hell which Christ loosed , he loosed for himselfe , or for others ther. deteined : but not for himselfe : Ergo for others . To this he answeareth : 1. in graunting all this to be true , and yet it will not follow that the Fathers were deliuered out of Lambus : vnlesse by bell , you vnderstand Limbus patrum , and the persons there deteined the Patriarks , then you will fall into the same ditch your selfe , &c. Contra. 1. It followeth well , if the conclusion be graunted , that Christ loosed the sorrowes of bell for others : for either they must be the Fathers which were deliuered out of Limbus , which the Papists make a member of hell : or els he falleth into a worse heresie , that some of the damned deteined in hell , were thence deliuered . 2. Is he so blind and absurd , that he seeth not how this conclusion is enforced against him , and not out of the Replyers iudgement : doth the opponents conclusion force the disputer , I pray you , or the answearer : the conclusion is , Ergo be deliuered the Fathers out of Limbas : doth he inferre this to confirme his owne opinion , or to confute yours ? The Replyer therefore will keepe himselfe well enough out of the ditch , while he himselfe sticketh fast in the mire . Ans. 2. He denieth the assumption , affirming with Augustine , that Christ loosed the sorrowes of hell for himselfe . Contra. 1. In deede one of Augustines expositions in that place is , that Christ may be said to haue loosed the sorrowes of hell for himselfe , quemadmodum solvi possunt laquei venantium , &c. as the snares of hunters may be loosed , least they should hold , not because they did hold : but this exposition can not serue his turne : for he saith , these sorrowes were loosed at Christs resurrection : they were not then loosed before , till then : so it followeth that Christ was in them : which Augustine there denieth ; neque coperat in eis esse tanquam in vinoulis : he beganne not at all to be in those sorrowes , as in bandes . 2. Againe , he saith , these sorrowes were not in the graue , because the bodie was senslesse , and so felt them not : therefore by the same reason , those sorrowes were in hell , because Christ soule was full of sense , and consequently felt them . Thus , will hee , 〈◊〉 hee , either hee must confesse , that some other were deliuered out of the sorrowes of hell by Christs descending thither , or that he himselfe felt the sorrowes of hell . 2. The second place that encreaseth this suspition is , because he striueth mightily , that we must read , 1. Pet. 3. 19. the spirits , which were in prison , not which are : whereupon it followeth , that he thinketh , some were in the prison of hell , but are not , or els he striueth about words . Ans. It followeth not , because I say it should be translaeted , ( which were ) &c. not , ( which are ) that they therefore were in hell , but are not : no more then it followeth , the Angels were in heauen at Christs as●ension , but are not . Contr. 1. Hee omitteth the other part of the disiun●tion , that either that must follow , or els he striueth about words . 2. The instance of the Angels therefore is impertinent : for the Replyer doth not reason thus ; they were in hell , Ergo they are not : but thus , either they were in hell , and are not , or else he striueth for words . 3. Yet this cōtending about the reading of were for are , giueth strong suspicion , that hee so thinketh , that some were in hell , and are not ; because his great Master ; vpon the aduantage of that word , inferreth the same conclusion , thus writing : All the Latines , & Greekes , whom we haue cited , expound ( were ) not ( are ; ) because they will haue them deliuered out of hell by Christ but it could not bee said truely of those spirits in the time of Peter , that they were then in the prison . 3. The third place is this : In that Christ personally descended into hell , it doth more amplifie and set forth his goodnesse toward mank●●de , &c. for so much , as the more vile , and loath some the dungeon is , the greater is the loue of the Prince , who to enfranchise and set at libertie the captiues there enthralled , dis●●ineth not to enter into it , in his owne person . Hence it is inferred , that these captiues in hell , which were enfranchised by Christ descending thither , could be no other , then the fathers in Limbo patrum : for out of the nethermost hell of the damned , none can be deliuered . Ans. 1. The argument is denied , Christ went to set at libertie captiues in hell : Ergo , the fathers in Limbo . Cont. The argument standeth thus ; the captiues in hel set at liberty , were either in Limbo , or in the nethermost hell . But they were not in the nethermost hell , for thence none can be deliuered . Ergo : the captiues in hell set at liberty , were those in Limbo . The reason cannot be denied , beeing a true syllogisme : the Replyer is not then a 〈◊〉 in making such reasons : but the Confuter a brables in denying them . Ans. 2. You must first prooue that the Fathers were in Limbo patrum and that hell , the place of eternall captiuity ▪ was all one with it , which yet your selfe affirme , is no part of hell : and therefore I inferre it is no place of thraldome . Cont. 1. Now this ignorant Confuter sheweth himselfe a trifler indeed , and a silly Logician , to denie the conclusion , that the Fathers were not in Limbe , which is the conclusion of the former argument . 2. How absurd is this fellow , that seeing a manifest disiunction in the proposition , betweene Limbus patrum , and the nethermost hell ; yet saith , it must be prooued that they are all one . 3. The Replyer in his owne opinion taketh Limbus , to be neither a part of hell nor any where else ; but disputeth ex concessis , according to their conceit , that so imagine . But this trifling Confuter is caught in his owne wordes ; for in confessing that Limbus is no place of thraldome , he granteth , that such a Limbus there is , but not a place of that qualitie : for according to his owne rule , the forme● must first be granted , ( namely , that there is a Limbus ) before you can dispute of the latter : whether it be a place of thraldome , or not ; and thus to giue him his owne words againe you whip your selfe with your owne scourge , whose lashes if you feel● not . I say you are very senslesse : and to vse Tullies words , haec te si vllam partem habes sensus laceret , haec cruētat oratio : this saying , if you haue any part of sense , tareth and woundeth you . Answ. 3. But the Confuter not insisting vpon any of these answers , which are very simple ; findeth our another : that these captiues , enfranchised by Christ , was all mankind , which by Ad●●s sinne were made guilty of eternall death , and so made his captiues , that had power ouer death , that is the diuell , vnder whom wee were held in most slauish thraldome , &c. vntill such time , as it pleased our most gratious king to enfranchise vs. 2. b. p. 143. Cont. 1. This answer is not to the purpose , for the question out of his former words obiected , is not of captiues to hell and the diuell , but of captiues in hell . 2. b. p. 40. and there detained . p. 37. and enthralled there ; to enfranchise whom our prince descended thither . p. 40. We were indeede all captiues by sinne to the diuell , subiect to death , hell , & damnation , but not captiues and enthralled in hell ; this is but a simple euasion . 2. Our deliuerance and enfranchising was procured & purchased by the death of Christ , as the Apostle saith , that he might destroy through death , him that had power ouer death , that is the diuell , and that he might deliuer , &c. for that ende therefore Christ needed not to descend to hell . 3. See how inconstant this new doginatist is : one while he saith , that Christ descended to hell , that the Redemption of mankind now performed , might bee manifested euen vnto the dead . 2. b. p. 72. sometime , to denounce retention in sinne to the obstinate : and so consequently , in euerlasting death and damnation ; for so hee expoundeth that preaching to the spirits in Peter : 2. b. p. 77. And now it was , as hee saith , to enfranchise , and set at libertie . And thus hee is one of those , of whome the Apostle speaketh , They would be Doctors of the Law , and yet vnder stād not what they speake , nor whereof they affirme . I may apply against him the Orators words , quam miserum est id negare non posse , quod 〈◊〉 est conf●er● : how miserable a thing is it , not to be able to deny that , which it is a●●rame to confesse . He is ashamed to confesse he holdeth Limbus patrum , and yet beeing pressed with his owne words , he can not denie it . 4. Pla. What honour is greater then his , who entreth by force into his enemies pallace , 〈◊〉 him of his power , disfurnisheth him of his treasure ; and returneth victorious , &c. and what he meaneth by his treasure , hee referreth vs to a place of Origen , where he saith thus ; hic alligato forti , &c. the strong man beeing here bound vpon the crosse , hee went forward into his house , into the house of death , into hell , and tooke thence his goods , that is , the soules , which he held . 5. Pla. Ambrose is cited in these words , beeing free among the dead loosing the power of death , he gaue release to those which were in 〈◊〉 and what he meaneth hereby , the words following shew , ( omitted by him ) hee shed the light of life vpon those which were placed in hell , &c. 6. Pla. He saith that Christ euangelized , or deliuered the glad tidings of the gospel to the dead : but to whom else could the preaching of the Gospel be glad tidings , but to those , which had comfort and deliuerance by it ? And so he must be driuen to say with his great friend , Pradicationem Christi , &c. that the preaching of Christ in hell , was only for the annuntiation of that great ioy ( of their deliuerance ) to the godly soules . 7. Pl. You must first prooue , that they erred in holding that opinion of the deliuery of the Fathers : but if he himselfe hold that to bee an error , what needed any further proofe thereof ? 8. Pl. Hierom is cited , who should say , that Christ descended to hell , vt vinctos de carcere dimitteret : that hee might dismisse them which were bound , out of prison . 9. Pl. Likewise , Cyril is brought in , speaking to the same purpose : that Christ appeared to the spirits in hell , and said to those which were in bonds , come forth , To what purpose should he alleadge these testimonies , if he consented not with them herein ? for men doe not vse to produce witnesses against themselues . 10. Pl. He confesseth Limbus patrum , but denieth it to be any part of hell : to let passe ( saith hee ) your falshood , ( beeing the falsarie himselfe ) and absurditie , in confounding ( Limbus patrum ) with locus damnatorum , the one being no part of hell , as your selfe euery where preach , But this is his owne preaching or rather prating ▪ for the Replyer in those places , speaketh onely of Abrahams bosome not a word of Limbus . If then , in his opinion , there was a Limbus patrum , then either the fathers were deliuered thence , or else they are in Limbe still ; for heauen or paradise , I hope he will not take to be Limbus , which the masters of that tearme the Romanists , take for a prison and dungeon of darknes . 11. Pl. Cassiodorus is brought in thus witnessing for the deliuerie of the Fathers out of hell : Christ hauing bound the devill , brought out those prisoners which he held in captiuitie . 12. Hierome againe is thus alleadged : Christ descended not into the whale , but into hell , to the ende , that those which were in hell , might be loosed from perpetuall bonds . 13. Augustine also is brought to the same purpose : I see no reason , why we should beleeue , that our Sauiour came thither , but to saue some from the sorrowes and paines thereof . 14. So also Origene is produced : the onely begotten sonne ( of God ) descended into hell for the saluation of the world , and thence brought backe againe the first man Adam . 15. For the enfranchising and setting at libertie the captiues in hell , he alleadgeth Ruffinus , referring vs onely in generall to his exposition of the Creede : in the which he directly affirmeth in these words , Redijt victor à mortuis , inferni spolia , &c. he returned a conquerour from the dead , and carying with him the spoile of hell , brought out those which were held of death . So it seemeth that therein he concurreth with Ruffinus , for the bringing out of some out of hell . 16. Whereas the Article of the descension was thus set downe in K. Edwards time , in the Synode held ann . 1552. As Christ died for vs , and was buried , so it is to be beleeued , that he descended into hell : for his bodie lay in the graue till the Resurrection , his spirit beeing sent forth from him , was with the spirits which were detained in prison , or in hell , and preached vnto them , as testifieth Peter : the last clause whereof was left out by the Reuerend Fathers of this Church in their Synode , ann . 1562. and so remaineth still . Now this man commeth , and would expound the meaning of that clause omitted : saying , that their application of those words of Peter vnto Christs descension into hell , is no other then all the auncient Fathers haue made on that place , as may appeare by holy Athanasius , &c. But Athanasius saith , he preached the Gospel or glad tidings to those which were in hell : so he vnderstandeth S. Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So likewise Iustinus and Ireneus say , descendit ad eos evangelizare salutem : he descended vnto them to evangelize , or bring the glad tidings of saluation , as they cite the Prophet Isai : wherefore , if he vnderstand it according to their exposition , he must hold , that saluation and deliuerance was preached by Christ to some in hell . 17. Place . The harrowing of hell , &c. if you will beleeue an old ploughman in your haruest , is no such matter , as you take it for , but such as ought to be beleeued of all Christians , as containing a deepe mysterie : he would father his conceit vpon an other , that * fauoureth it not : but indeede he cunningly hereby conueieth his owne opinion , as fit to be beleeued of all Christians . 18. His opinion is that Iob was in hell : for that place , Iob 17. 13. he readeth thus : hell shall be my house , and I shall make my bed in the darke . And further he addeth : for so much as Iob was a perfect figure of Christ , in many things , the word ( bed ) taken in the better part , doth very truely agree vnto him : because , though hell be a place of restlesse disquiet to the wicked , yet was it to him a place of quiet rest . In which words , beside that in right construction the whole sentence runneth vpon Iob , he beeing a figure of Christs beeing in hell , as he maketh him , must first be there himselfe . But to the hell of the damned he will not thrust him , where els was he then in Limbo ? 19. But he doth not more apparantly discouer himselfe , then in these two places following : the first is , 3. b. p. 170. Vnto these I will also adde a propheticall saying , ( as it seemeth to me ) which I finde reported out of two of the most famous Doctors among the auncient Hebrewes : ( the latter Iewes shall kill their Messias , then shall his soule descend to hell , where it shall abide three daies , that it may bring from thence all the soules of the Fathers , and of the Iust , and lead them with him into Paradise , and heauenly glorie : ) If this be a propheticall saying , then it must haue his accomplishment ; and so in his iudgement the soules of the Fathers and the iust men , were brought out of hell by Christs descending thither . 20. The other place is , 3. b. p. 174. The ende of this redeeming visitation he maketh to haue beene , ( the illumination of those , which sate in darknes , and in the shadow of death , ) which words S. Damascene and Ruffinus applie to Christs descension in hell : And in truth the words of ( visiting and redeeming ) doe necessarily implie a freedome to men in captiuitie , which to denie to haue beene in hell , as you doe in your second assumption , is to derogate from the blessed death , and passion of Christ. Now my second assumption ( as he calleth it ) was , But Christ redeemed none in hell . This assumption , seeing he denieth , what els can be his opinion , but that Christ redeemed and deliuered some in hell by his descending thither ? and therein agreeth with Damascene and Ruffinus . I appeale now to all iudicious men and vnderstanding Readers , whether this counterfeit Confuter , be not apparantly conuinced to be an euident maintainer of Limbus Patrum : therefore how voide of all truth and modestie that speach is , who seeth not ? there is no cause , nor colour of cause in the world ( saith he ) why you should accuse that mine answear , as any way enclining to that opinion : for what one word is there thorough the whole booke , which doth so much as insinuate any suspition thereof ? But what neede this circumloquution of words , when the thing it selfe is apparant : according to that saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; when the matter is conspicuous , the prolixitie of speech is superfluous . These places obiected doe giue such euidence of his opinion , that he can not with modestie denie it : as the Orator saith , Respondebisne ●d haec , aut omnino hiscere audebis : can you answer any thing to this , or dare you once open your mouth ? and so I say with Hierome : si non illud scripsisses , vtcunque de luto evaderes , If you had not thus written , &c. you might haue wrastled out of the mire . But in defence of this his opinion , of the deliuering the Fathers out of Limbus , antiquity will bee alleadged : for this goeth for currant among the Fathers : whereunto I answere ; That the auncient writers of the Church , in some things might bee ouerseene , and that this error might be both generall , and continue long also : as the Patriarkes long remained in that error of Bygamie , and Polygamie , and corrected it not . Augustine answered Hierome well , who hauing alleadged diuers places , said , Patere me errare cum talibus : suffer me to erre with such : quis est ( saith he ) qui se velit cum quolibet errare ? who is there that would willingly erre with any ? The Orator saith well , quae malum est haec ratio , semper optimis causis veteranorum nomen opponere , &c. quos quidem libertatis adiutores complecti debetis , seruitutis authores sequi non debetis : What reason is this , alwaies in good causes to oppose the name of the auncients , whom you ought to embrace as helpers of your liberty , not to follow , as authors of your seruitude . The like may be said of the auncient Fathers , that we ought to follow them , when they stand for the truth , not to be lead by them , when they incline to error . And herein the intent of the Fathers is rather to be respected , then the content of their speech : their meaning was , that euen the Fathers of the olde Testament , though beeing at rest in Abrahams bosome , yet had an accession of ioy , the Redemption of mankind beeing accomplished by Christ : ( like as the Saints now shall haue the like encrease of ioy at the resurrection , and consociation of their bodies with their soules ) though they failed in the particular apprehension and application of this mysterie . And so I end this point , with that worthy saying also of the Orator , Non exempla ●aierum quarenda sunt , sed consilium est eorum , à quo exempla nata sunt , explicandum : The examples of the Elders , are not ( so much ) to bee sought into , as their intent , and counsell , from the which the examples are sprung , is to be expounded . Thus much for the matter of his booke in generall , now concerning the manner : First , he faileth in charitie , in confuting publikely , that which was written first priuatly ; and bringing into open view to the world , that which was sent in secret to a gentleman : I speake of the originall occasion of his first booke , wherein , he beeing a Christian , saw not so much , as Tullie perceiued by the light of nature ; who thus reprooueth Antonie for the very like , for making his letters publike , which he sent vnto him in priuat : Quis vnquam , qui paulum medo bonorum consuetudinem nosset , literas ad se ab amico missas , offensione aliquâ interposita , in medium protulit ? quid hoc est aliud , quam tollere è vita vitae societatem : quam multa ioca solent esse in Epistelis , quae prolata si sint , inep●a videntur ? quam multa seria , neque tamen divulgenda ? Who euer , that was but euen a little acquainted with the custome of good men , brought forth letters sent to him from a friend , some offence comming betweene ? what is this 〈◊〉 , but to take out of this life , the societie of the liuing ? how many merriments vse to bee in letters , which seeme foolish , if they bee vttered ? how many serious things , that are no waies to bee published ? Secondly , he faileth in modestie , in persecuting the Replyer with rayling speech : you shall finde fewe pages of his booke , which are not pestred with the imputation of lying , forgerie , falsie●e , heresie , blaspemie , atheisme , Machiauellisme , and such like . Thus hee bestirreth him as another Shimei , or Rabshekah : which I may well requite with round and smart speech , but will not with like railing : for as he saith , vehementer me agere fateor , i●acunde nego : I confesse I deale earnestly , but not angerly : and I consider that it is much better , according to that saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to heare euill , then to speake euill . Thirdly , he forgetteth common honestie , in loading the Replyer with slaunders and vntruths ; God forgiue him this wrong : he knoweth who is called the father of lies , & the accuser of the brethren : farre be it from me to repay him in the like . I say with the Orator , Ego dabo operam , vt & pro me minimo cum fastidio respondeam , & in hunc minime mentitus esse videar : I will doe my indeauour , that I may both answer for my selfe , with the least irkesomnesse , and without lying of him . Fourthly , his discretion might haue beene better , then euery where vntruely to obiect those things , whereof hee is guilty himselfe ; as throughout this my defence appeareth , not remembring the saying of our blessed Sauiour : why seest thou the mote that is in thy brothers eie , and perceiuest not the beame that is in thine owne eie ? And so Hierome saith , Perdit authoritatem docendi , cuius sermo opere destruitur , vt bene Tullius , caput artis est docere , quod facis : Hee looseth the authoritie of teaching , whose saying is controlled by his owne doing , as Tully saith , it is the chiefe thing in arte , to teach that which thou doest thy selfe . Fiftly , his answere is insufficient ; for neither doth hee cleare himselfe of the suspicion of beeing a fauourer of Limbus patrum : neither hath hee answered the arguments proposed by the Replyer , omitting many of them of purpose , as I haue here obserued , as finding no colour o● answere vnto them : leauing therefore , the argument of the booke as yet vnanswered , I onely haue collected 1 ▪ 2. seuerall imputations , by him imposed vpon the Replyer ; in euery of them , first setting downe the accusation , then th● iustification , lastly , the recrimination : wherein , the Confuter is discouered to haue writtē neither diuine-like , scholler-like , nor Christian-like ; so that the Prouerbe which Hierome vsed against Heluidius homely dispute is verefied vpon him , Camelum vidimus saltitantem , we haue seene a Camel dauncing . Now one word I will adde more concerning my selfe , mine aduersarie , and to the indifferent Reader : As for my selfe , I had thought at the first to haue said nothing ; nor to haue regarded vaine words ; as the Preacher saith , Gine not thine heart to all the words that men speake : and Aristippus said well , when flying away from one that reuiled , beeing asked why he did so , made this answere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : thou hast power to speake euill , and I not to heare : and that saying also of Demosthenes came vnto my minde , who when one rayled vpon him , answered ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I will not enter into that combate , where he that is conquered ( indeed and in truth ) is superiour ( in words ) to him that conquereth . But further considering with my selfe , that by his audacious & brauing speech , ( if it went currant without checke ) some might bee carried away ; I thought it not amisse , though not very needfull , to frame him some answer : and here I say with Hier ▪ Si in defensionē mei aliquid scripsero ●● te culpa sit qu● prouocasti , non in me , qui respond●● compulsus sum : If I write any thing in my ●●erence , the fault is in you , that prouoked me , not in me which am compelled to answer . And touching him , I haue small hope to reclaime the man to a peaceable mind , considering his insolent kind of writing , and his hawty spirit , who proudly refused to haue any conference with me , when his booke was offered to the Presse , though I earnestly desired it , ( which he calleth in his Preface indirect dealing , for other can hee charge mee with none ) beeing with childe , as it were , till this his mishapen and deformed monster came forth : so that I may say with the Orator , Non est mihi cum eo hoste certamen , cum quo aliqua pacis conditio esse possit : I haue not to doe with such an enemie , as with whom there can be any condition of peace . And I may say with Diogenes , who admonishing a lewd man , beeing asked what he did , said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I doe wash a blacke-a-moore to make him white : yet I will not cease to aduise him , that if he haue any grace , he may returne to a better minde ; that seeing he hath once done euill , hee may leaue off , and doe so no more . Seneca said well , Optima ciuilis belli defensio , obliuio : The best defence of ciuill discord , is to forget it . And Tullie said well , Liceat semel impune peccare : sit erranti medicina confessio : It may be born with , once to offend without punishment : let confession bee a medicine of error . And Origen also saith , Possibile est ; vt si forte resipiscat , qui devoratus est , rursus possit evomi , sicut Ionas : it is possible , that he which is deuoured , if he repent , may be cast vp with Ionas : So he may vomit vp those bitter pilles againe , which he hath swallowed , if his stomake be not still sicke . But if he be auerse from wholesome counsell , and so shew himselfe vnworthie of peace , which is offered , it shall , as our Sauiour saith , returne to vs againe . Now last of all to the Christian Readers I turne me in a word , not doubting of their godly equitie in comparing his calumniations , and my defence together , that I shall not need● to say with Simonides the Musician , who thus answered to one that said ●e heard euill of him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and when will you leaue to hurt my fame with your eares . But I say vnto them in Augustines words : Obsecro vos deponet● paulisper studia partium , & inter me & Petilianum cum aliqua aequitate indicate : I praey you lay aside a little all partialitie , and iudge betweene me , and mine ( aduersarie ) with equitie . And so I commend you all to the grace of God , who in his mercie graunt , that we may follow the truth in loue : And as many as walke according to this rule , peace ( shall be ) vpon them , and mercie , and vpon the Israel of God. Further aduertisments to the Reader , containing a briefe answer to a certaine Popish pamphlet , intituled , The first part of Protestants proofes , &c. AFter that I had finished this answer , which was readie for the Presse in September last , but staied onely the Printers leisure , till he had dispatched an other worke vpon the first of Samuel , which in all reason was to be preferred ; there came to mine hand a certaine Popish pamphlet , intituled , The first part of Protestants proofes for Catholike religion and Recusancie : wherein I found , that among other late writers of our Church , the author of that pamphlet had abused and traduced me , and some of my writings : and had made speciall vse of this Aduersaries testimonie against me : I will therefore briefly take a suruey of his fraudulent and corrupt dealing herein , that by the euill measure which he hath offered vnto mee , it may appeare how he hath handled others . In this Romanists spitefull collections , three things I obserue , absurditie , falsitie , impertinencie : as the cheife pillers and proppes of his rude and ragged building . First his absurditie herein appeareth , that he alleadgeth this Cauillous Accusers testimonie , more then twentie seuerall times against me : as p. 5 , 6. & most of all , p. 35. that I condemne all the ancient Fathers for dreamers : that I condemne all learned & godly Divines : that I falsly corrupt , translate , iniuriously handle , abuse the Fathers : that I straungely pervert , belie , depraue , abuse the Scriptures : and all this he taketh for truth vpon an aduersarie , and euill willers report . All which slaunderous accusations are , I trust , sufficiently answered in this defense , vnto the which , the Table annexed in the ende of the booke , may direct the Reader , that desireth further to be satisfied . He might haue thought of the common saying , Euill will neuer said true : and if that vsual by-word sound to harsh in his eares , aske my fellow , if I be a theefe : yet I may vse Hieromes words , possem credere , si vnus assereret , nunc aut duo mentiuntur , aut omnes : if one ( honest man ) said it , I could beleeue it , but now either both lie , or all : as wel he that receiueth a false report and carieth it , as he that first coined it , is counted a gloser . His falsitie he bewraieth , in misreporting , and peruerting diuers places by him produced : as that I call the rules and principles of Religion , which his Maiestie approoueth , a foolish conceit , and imagination , p. 6. quoting Eccles. triumph . p. 40. and again p. 31. he harpeth vpon the same harsh string , that I call the Kings sentence , that ( the Romane Church is our mother Church ) a foolish conceit , and imagination : whereas I affirme no such thing , see mine answer , p. 17. of this booke . p. 10. he saith , I speak of his Maiesties mother , applying that saying of one to Augustines mother , the child of such prayers and teares can not possibly fall away : pref . to Antilog . whereas I speake onely of his Maiesties prayers and teares , making no mention at all of his mother . So , p. 21. he chargeth me to say , that all scriptures haue beene doubted of by one Church or other , Synops . p. 2. in which place , no such thing is affirmed , but onely diuers heretiks are rehearsed , by whom one or other , most of the Scriptures haue beene doubted of : p. 27. that I should say , that Vigilantius was condemned of heresie , for denying Reliques to bee reuerenced : Antilog . p. 13. whereas my words in that place , are these : Some of these , as they are imputed to Protestants , wee denie to be heresies at all ; as that of Vigilantius , that Reliques are not to bee adored . Here no such thing is affirmed , that Vigilantius was herein condemned of heresie . P. 30. that I account the Councel of Florence , a generall Councell : Synops. cont . 1. qu. 7. whereas I there vrge it onely against the Romanists , as in their opinion generall : for otherwise else-where I haue prooued , that indeed it could not be a generall Councell , the great Synode at Basil beeing at the same time assembled . Antilog . p. 61. P. 31. that I call the primitiue Councel of Neocaesarea , Toletane , the first , and the sixt generall Councels , the papal Church , poperie , &c. Antil . p. 88. 89. whereas I onely shew in that place , that diuers errors decreed in all these Councels , ( the first onely excepted , whereof I make no mention at all there ) are allowed in the popish church : see the place . Such deprauing and wresting of sentences , sheweth a badde cause , and a worse mind in those that vse such beggerly shifts : the truth neede not to be so defended ; and such false and deceitfull dealing , will fall of it selfe , without any confutation : as Hierome saith ; non necesse habet convinci , quod sua statim professione ( * falsum ) est : That need not to be conuinced , which at the first is discouered of falshood . Thirdly , his impertinent allegations are these ; p. 10. to prooue by our owne testimonies , that they which liue and die in the Romane Church may bee saued : he vrgeth these words of mine , that many renowned Kings and Queenes ( which professed the Romane faith ) are Saints in heauen . Antilog . p. 144. as if he should reason thus ; many ignorantly misled in those daies of darkenesse , yet holding the foundation , might through Gods mercy be saued : therefore they which now wilfully resist the truth in the Romane Church , in these daies of knowledge , and erring in some fundamentall points , may be also saued . P. 24. to prooue by our confession , that there is no true , lawfull , and iudiciall exposition of Scripture among the Protestants , hee presseth these words ; that the reformation of religion , belongeth to the iudgement and redresse of the Prince : and yet he is not priuiledged from error . Antilog . p. 120. The argument followeth not ; for we neither referre the exposition of Scripture vnto the Prince , nor hang religion absolutely vpon his iudgement , but according to the word : and wee interpret Scripture by Scripture , which is the most lawfull , sure , and certaine way of expounding . P. 30. propounding to himselfe to prooue by Protestants writings , that the testimonie of the auncient Fathers , is for the doctrine of the Church of Rome ; he alleadgeth this sentenee of mine , quite contrary : Antilog . p. 263. the same faith and religion , which I defend , is taught and confirmed in the more substantiall points , by the Historians , Gouncels , Fathers , that liued within fiue or sixe hundred years after Christ. Who but this lawlesse disputer would inferre hereupon , that euen by the Protestants own testimonie , the Fathers and Councels make for the Romish religion ? Thus absurdly , falsely , & impertinently , this Popes penne-man wresteth and depraueth my writings ; and the like measure he offereth to the rest : whose chiefe strength lieth in the weapons of a false brother at home . And such is the fruite that commeth of these domesticall contentions , that thereby we put a sword into the aduersaries hand : whereas I could haue wished rather , that al these vnnecessarie brabbles at home had beene staied , according to that saying of Dauid , Tell it not in Gath , nor publish it in the streets of Askelon , lest the daughters of the Philistims reioyce : for by these vnbrotherly dissentions , we giue occasions to the enemies of God to reioyce , & mispend our time , which might more profitably be imployed . And as for mine owne part , I say with Hierome ; Opto , sifieri potest , & si aduersarij siverint , commentarios potius scripturarum , quam Demosthenis & Tullij s●ribere : I wish , if it may bee , and if mine enemies would permit , to write rather commentaries of Scripture ( which course I am now entred into ) then Demosthenes or Tullies Philippices . And as for any thing , which mine aduersaries at home or abroad can obiect , I passe not much , but comfort my selfe in that saying of the Prophet ; Reioyce not against me , O mine enemie , though I fall , I shall arise , when I shall sit in darkenesse , the Lord shall bee a light vnto me . ERRATA . In the Preface , p. 13. l. 17. read divulganda , for divulgenda . p. 21. l. 4. r. Erasmus Sarcerius , for Erasmus , Sarcerius . p. 26. l. 13. r. denieth not , f. deemeth not . p. 27. l. 8. r. in as many syllables . p. 30. l. last . r. so much , f. so must . p. 32. l. 10. in domo sua . p. 33. l. 18. r. practicall knowledge , for practised , &c. p. 34. l. 33. r. nakednes , f. wickednes . p. 45. in the marg . r. insertum Chalced. f. infestum . ibid. l. 23. paid tenne , p. 40. l. 7. r. to signifie hell , and the soule . p. 53. l. 11. r. challengeth . p. 74. l. 26. r. vesica . p. 80. l. 8. r. retalion . p. 89. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 91. l. 7. supplie in the margen : ad Oceanum . & l. 19. ad Rusticum . p. 102. l. 24. r. instance . p. 111. l. 29. r. obiecteth . p. 116. l. 26. r. keber , for avad , and , Psal. 88. 12. f. 88. 10. p. 129. r. left in bonds . p. 146. l. 26. r. proofe , f. praise . p. 147. l. 1. r. Marcella , f. Marcellus . p. 174. r. in the marg cont . Crescon . A iust , true , and sober answer vnto the slaunderous accusations , vntrue surmises , and vncharitable rayling of RICHARD PARKES , writing himselfe master of Artes of Brasen-nose Colledge in Oxford , which he hath of late with a more brasen and bold face , vented vnto the world , against the author of Limbomastix . * ⁎ * AGainst the vniust and false accusations of men , and their bitter and vnsauourie reuilings , the seruants of Christ are to oppose that heauenly encouragement of our blessed Sauiour : Blessed are ye when men reuile you , and persecute you , and speake all manner of euill against you for my sake , falsely : reioyce and be glad , for great is your reward in heauen . Ambrose saith well , Ne quis aestimet plus ponderis esse in alieno convitio , quam in testimonio suo : let not any thinke , that there is more weight in an others obloquie , then in his owne testimonie . And , ( as the same father well resembleth it ) sicut milites Gedeon in hydrijs suis faces habentes non timuerunt hostes , &c. Like as Gedeons souldiers hauing lampes burning in their pitchers feared not their enemies , so our bodies being as pitchers formed of clay , are void of feare , si gratia spirituali ignescant , if the grace of Gods spirit be kindled in them . Whereas then this rayling aduersarie hath raked together a dunghill of slaunderous vntruths , I will set against his calumniations , conscience ; against his vaine surmises , truth ; against his malice , charitie . I am before God and in my conscience cleare of these his malitious imputations , as shall appeare in this discouerie . Let him and others like minded , goe on if they will , in this their iniurious course , to their owne shame now , and griefe afterward , if they haue any grace : in the meane time the Replier will content himselfe , and resolue with Hierome , Nos modo id agamus , vt male de nobis loqui sine mendacio nemo possit : let vs indeauour that no man can speake euill of vs , vnlesse he lie : for according to the wise saying of Plato , If a man haue done no such thing , for the which he is reuiled , let him take the reproach to be but as smoake ; which will vanish away of it selfe . Now at the first comming forth of this rayling Inuectiue , I somewhat paused with my selfe , as vncertaine , whether it were not better in silence altogether to passe ouer such friuolous and malitious cauills , which seemed to some not worthie of any answer : as Hierome staied a while from writing against Helvidius , vpon the same reason : Non quia difficile erat eum convincere , sed ne respondendo dignus fieret , qui vinceretur : Not because it was hard to conuince him , but least in answearing , he might seeme worthie to be ouercome . Beside , I considered , that in some mens opinion a rayler could not handsomely be answered , but in his owne kinde : but therein the wise man giueth counsell , not to answer such according to their foolishnes , least we should be like them : and Ambrose saith , Si referas contumeliam , dicetur , ambo convitiati sunt , vterque condemnatur , nemo absolvitur : If thou returne ( the like ) contumelie , it will be said , they both haue ( equally ) reuiled : each is condemned , neither is cleared : yet seeing the wise man saith againe , Answer a foole according to his foolishnes , least he be wise in his owne eyes : if in silence all those disgraces and contumelies should be passed ouer , which haue fallen out of his blacke and filthie penne , it might be both an occasion of fleshing & heartning to the Rayler , and to those which applaud him , of insulting . The Preacher saith , there is a time to keepe silence , and a time to speake : vpon the which words Ambrose well saith , Si pro otioso verbo reddemus rationem , videamus ne reddamus pro otioso silentio : if we shall render an account for an idle word , s●e if we shall not also for slouthfull silence : therefore as Hierome also saith , Huc vsque silentium modestiae fuit , non malae conscientiae : hitherto my silence hath beene of modestie , not of an euill conscience . But now I will giue the onset vpon this raging , if not rauing Aduersarie . The 1. imputation of rayling . The Accusation . FIrst , the Rayler chargeth the Replier with rayling : thus complaining : he rayleth on me without reason , calling me a secret Censor , a masking Mummer , a new Rabbine , a Limbist , a disgracer of the Gospel : pref . pag. 2. and againe : your foure cautions are nothing els but so many calumniations full of rayling without reason , &c. a secret Censor , a disgracer of the Gospel , a partaker with the wicked , a louer of Gods enemies , an aduersarie to Protestants , and a fighter against them with the weapons of Papists . 2. b. p. 48. and againe , although you thinke no tearmes disgracefull enough towards me . 2. testim . sect . 7. because the Replier had said , these are but ridiculous obiections : and yet further he saith , with what conscience or honestie , can you condemne me for a most shamelesse and impudent man. 3. b. p. 196. The satisfaction . 1. Some of these tearmes the Replier vseth not , but the other imagineth : he calleth him not a disgracer of the Gospel , but onely saith thus , what came in his minde to ioyne with the common aduersarie , in disgracing the defence of the Gospel , by one vndertaken in Synopsis . Limbom . p. 3. the other words , a partaker with the wicked , a louer of Gods enemies , an aduersarie to Protestants , are the Raylers owne collections , not the Repliers direct applications : for he speaketh in that place in Hieromes wordes , and not his owne : neither doth he call him , a most shamelesse and impudent man : but onely writeth thus , with what face can the answearer affirme , &c. It seemeth his owne conscience condemned him , finding himselfe inwardly guiltie of all this , which he imagined outwardly to be imputed : as Ambrose well saith , Quod severius iudicium , quam domesticum , quo vnusquisque sibi est reus ? what iudgement is more seuere , then the domesticall , wherein euery one is guiltie to himselfe ? 2. The most of the titles and epithites are truly imposed , and therefore they containe no vniust calumniation , but a due castigation or reprehension : is not he a secret Censor , that censureth other mens priuate writings , and bringeth them to publike view ? a maintainer of ●imbus I haue prooued him before in the Preface , and therefore a masking Mummer he is , that hideth his face , and ratleth his boxe full of counters , in stead of siluer and gold , winding in an errour and counterfeit opinion for sound doctrine . He therefore that speaketh the truth , reuileth not , as Hierome well saith , vsing those words of the Apostle : inimicus factus sum tibi vera dicens ? Am I become your enemie speaking the truth ? 3. All this beeing vttered in generall , no person beeing named , nor discouered , not so much , as the man in the moone , sheweth that he doth but barke at his owne shadow : for a generall and indefinite reprehension is no defamation ; as that Imperiall law saith , Verba generalia vt quis vitam reformet , non infamant : generall wordes that one should reforme his life , doe not defame . But what doe I tell him of Imperiall laws , whose element and trade reacheth no further , then to giue lawes to petites and schoole-boies . The Recrimination . Now this vntrue imputation of rayling , is iustly returned vpon his owne head , who for his gracelesse facilitie that waies , is worthie to carrie the bell , of all scurrilous writers ( not the Popish Iudasites and Seminarie sectaries excepted ) that haue abused their penne that way . Thus therefore he barketh and belcheth out his stinking and indigested stuffe . 1. Like a madde dogge he snatcheth . pref . p. 5. 2. I cannot but condemne your prauitie in so wilfull peruerting it , euen contrarie to your owne conscience . 2. b. p. 4. 3. You adde malice to falshood . p. 5. 4. It argueth meere malice without matter . p. 6. 5. His malecontented impatience . p. 17. 6. he counteth the author of Limbomastix , both a foole , p. 27. and a goose . p. 28. 7. rather Ismaelites in faction , then Israelits in faith . p. 18. 8. in this Calender of Saint-seeming Nocents Limbomastix hath canonized himselfe . p. 19. 9. he vseth the like parasiticall preoccupation to currie fauour . p. 24. 10. there is neither truth nor modesty in your words . p. 34 11. he calleth him a lier : applying these words , mendax raro memor . p. 38. that he properly belieth him . 3. b. 127. 12. no Sophister but your selfe . p. 39. 13. it is but the suggestion of malice . p. 40. 14. prooueth nothing els but presumptuous boldnes . p. 44. 15. which for want of true knowledge , you reiect with malice . p. 47. 16. past the bounds of modestie . p. 53. 17. he obiecteth also impudencie . ibid. 18. where veritie is banished , modestie is expulsed . p. 56. 19. as in pretending charity , you should defame all Christianitie . p. 64. 20. he obiecteth vnchristian , if not Machivellian policie . p. 79. 21. Thus Machivellian dissimulation is Christian policie with you . p. 82. 22. it is little better then infidelitie . p. 86. Falshood attended with contradiction and absurditie . p. 3. 23. as you beganne with falshoode you meane to continue . p. 32. 24. it is both false and calumnious . p. 87. 25. you would falsly insinuate . ibid. 26. doth notably discouer his hypocrisie . p. 19. 27. letting hypocrisie passe this once , as if it were humilitie . p. 27. 28. you most hypocritically pretend . p. 44. 29. As you beganne your preface with falshood and malice . p. 105. 30. to the ende neither falshood should want absurditie , nor follie contrarietie . p. 126. 31. you beginne with falshood and slaunder . p. 139. 32. fraude and falshoode are euery where your strongest forts . p. 143. 33. your falshood mixt with absurditie . p. 144. 34. falsification is growne into such an habite with you . p. 162. 35. falshood is your surest fortresse . p. 186. 36. as you delight in contrarietie , so it best pleaseth you to adde falsitie to it . p. 195. 37. fallacie mixed with falshood . p. 197. 38. would God you would once leaue your falshood . 1. test . s. 17. p. 2. 39. from these you proceede to the shamefull falsification , &c. 1. test . sect . 23. p. 2. 40. you seeke after nothing but falshood . 3. test . s. 7. p. 1. 41. your prophane contentions . p. 103. 42. diabolicall presumption . ibid. 43. hauing neuer a good thought of your owne . 2. b. 106 44. what is this els but to roote out Christianitie , and plant infidelitie . 2. b. 146. 45. it shewes your spitefulnes . p. 155. 46. it is your owne follie . ibid. 47. which shewes you neither regard rules of diuinitie , nor yet of humanitie . p. 158. 48. as you shew neither veritie nor modestie , so you incurre thereby absurditie and impietie . p. 161. 49. your malice shall not extinguish my charitie . p. 165. 50. the Euangelists are sufficient witnesses to conuince your incredulitie . p. 179. 51. which insolent vanitie . p. 175. 52. what peruersenes or rather impiety is it . 2. test . s. 9. p. 4. 53. if malice had not miscaried you . 2. test . s. 14. p. 3. 54. what arrogant presumption is this . 2. test . s. 17. p. 1. 55. thus imperiously , if not saucily . ibid. thus he raileth and rageth , because the original is preferred . 56. with what conscience or honestie . 3. test . sect . 16. p. 5. 57. your selfe in that respect worse then the Arrians themselues . p. 178. 58. you still feede your Reader with falshood in stead of truth . p. 179. 59. you doe exceede the limits of all modestie & shamefastnes . p. 181. 60. if your darknes will receiue it . p. 193. 61. you prooue your selfe to be a various impostor . 1. test . sect . 17. p. 2. 62. what dishonest dealing is this in you . 1. test . s. 23. p. 2. 63. you had no colour of belying me . 2. test . s. 1. p. 3. 64. while you bolster out impietie with blasphemie . 1. test . s. 3. p. 2. 65. such malepart saucines . 1. test . s. 14. p. 3. 66. whosoeuer denieth the article , ( he meaneth , in his sense ) is an Atheist . 3. test . s. 6. p. 3. 67. And to fill vp the measure of this his poisoned cuppe of reuiling words , he chargeth him with grosse errour , or rather heresie directly tending to Atheisme . pref . to the first booke . Thus this vncharitable fellow goeth on in his pitifull rage , laying on load , charging the Replier , with follie , hypocrisie , falshood , infidelitie , impudencie , Machiavellisme , Atheisme , heresie : who in the sight of God , and of all good Christians , will by Gods grace approoue himselfe as farre from the imputation of these , as the Rayler wil shew himselfe ( if he goe on in this course ) from the reputation of an honest man. Little did he remember , when he suffered his penne thus to rage , that all raylers by the sentence of the Apostle , are excluded out of Gods inheritāce : what blindnes is this , to obiect rayling to an other , giuing him selfe tenne words of reproach for one , and that not reproachfull neither . Hieromes complaint is here most iust : Quid possumus facere , si vnusquisque iuste putat se facere , quod facit , & videtur sibi remorderi potius , quam mordere : what should we doe , if euery man thinketh he well doeth , that which he doth , and that he himselfe is bitten , when he biteth others . But the Replier for his part grieueth not to heare this intemperate mate , thus to reuile the liuing : for , as Hierome saith , Scillaeos canes obdurata aure transibo : I will passe by the Scillean dogges , and stoppe mine eares : seeing that he spareth not the dead , but emptieth his vncleane stomacke , casting vp gall and all by his vnbridled tongue vpon them . Of reuerend Beza , he thus vnreuerently speaketh : All the figge leaues you can filch , will not couer his nakednes herein . 2. testim . sect . 17. p. 3. of that learned man D. Fulke , he is not ashamed to say , that he was in such an error , as could not be defended without blasphemie . 3. testim . sect . 17. p. 2. graue M. Gilbie is charged with swelling pride , and seducing hypocrisie . 2. b. p. 9. Carlile , a Protestant , neither Papist , nor heretike , is burdened with hereticall dealing in deprauing Scripture . 1. testim . sect . 1. p. 2. But among all other , that are at rest in the Lord , this wretched man rageth not more against any , then against worthie Doctor Reynolds : whome he is not ignorant to be the author of the obiections , which he taketh vpon him to confute in the first booke : for he in two seuerall places , 2. b. p. 6. and p. 76. nameth him in the Margen . In this manner doth he handle that learned Defender of the truth against the Popish Synagogue : calling his fact , in so obiecting and impugning , prophane and irreligious : epist. dedicat . p. 3. and the effect thereof heathenish & pernicious . ibid. their dissenting in this question of the locall discension , he blasphemously tearmeth , hereticall and sacrilegious . ib●d . p. 6. he saith further , whereby grace may happily worke in their hearts . epist. p. 11. as though that godly man , had beene voide of grace : he in the same place further chargeth him , frowardly to haue excluded the truth : he includeth him , among the prophane Anaxagorists of this age . pref . p. 2. one of the iuuenters of Noueltie , and Masters of error . ibid. he dealeth with him , as an aduersarie of the truth . ibid. p. 3. he affirmeth , that he standes peremptorily vpon the deniall of this article . ibid. he meaneth an article of the faith : as thoroughout the whole booke is euident . And further he he saith : both which foule imperfections you grossely discouer , &c. 1. b. p. 3. it argueth more cunning and subtilty , then simple and plaine dealing . p. 4. vnlesse perhaps you thinke , the confession of the truth to be an indignitie vnto you : who , as it seemeth , haue vowed the contrarie in this question . p. 7. in the same place he chargeth him , with grosse absurditie , or rather impietie : with prophane speeches . p. 18. with grosse error ioyned with impietie : he calleth him captious sophister . p. 24. he challengeth him , that he wresteth the Scriptures , and maketh the spirit of veritie , the spirit of error and absurditie . p. 26. you deale , as you did in the former , that is corruptly , and so falsely in both . p. 33. this Nemesis still pursueth falshood . 33. resting in hope , that where the loue of veritie can not draw you , the very loathsomnes of absurditie will driue you to renounce it . p. 43. And thus he persecuteth the blessed memorie of that renowned Diuine in his former booke : which although it was first printed , while that worthie man was yet liuing , and not knowne to be the author of those obiections ; yet it is euident , that he , whome this Reviler and false accuser of his brethren now knoweth to haue first written those obiections , had then finished his daies in peace , before this filthie sinke and chanell was the second time let goe , and this slaunderous Inuectiue reprinted . And no better dealeth he with him in the second booke : D. Reynolds in his opinion was none of the writers of our Church : for thus he writeth , I say and prooue that it is directed against no writer of our Church at all : 2. b. p. 7. l. 9. wheras he writeth directly against D. Reynolds . And this motion beeing made , that it had beene better priuately to haue conferred with him ( that is , D. Reynolds ) then publikely to haue censured him , this answer is made out of Ecclesiasticus : Aske no counsell of religion of him ; who is without all religiō himselfe . 1. b. p. 74. but falsly noted 57. Againe , he saith , in this point ( that is , of the locall discension ) euery good Christian is fully satisfied . p. 76. So by his vncharitable censure , D. Reynolds was without all religion , and no good Christian. Thus this good man is traduced by the Raylers vncharitable penne , as guiltie of prophane , irreligious , hereticall , sacrilegious opinions , of grossenes , absurditie , sophistrie , prophanenes , and what not : So that , to vse his owne phrase , What could the greatest Seminarie or Iesuite haue spoken more to the discredit , or defamation of this worthie Confessour : whose memoriall shall be blessed , when the name of such as he is shall rott : according to the saying of the wise man in the Prouerbs . Nay , I verily thinke , the most grosse and rayling Romanist would haue beene ashamed , thus to haue reuiled the seruant of God : who blusheth not , and is not ashamed that such stuffe should come out in print : as Augustine saith , miror , si habet in corpore sanguinem , qui ad haec verba non erubescit : I wonder , if he haue any blood in his bodie , that doth not blush at these words . I may say vnto him in Tullies words to Antonie : quam me pudet nequitiae tuae , cuius teipsum non pudet : how am I ashamed of your lewdnes , whereof you are not ashamed your selfe . To scourge good men liuing with the whip of the tongue , is iniurious , but to rage against the name and memorie of the righteous departed , is impious , and sacrilegious . Hierome saith well : prava dixisse de rectis , non facilis venia : to speake euill of the righteous , is not so easily pardoned . Plato resembleth such , as rage against the dead , vnto dogges , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which are angrie with the stones which are cast , not touching him that cast them : such are they , which vnchristianly , and currishly too ( according to his owne phrase , 2. b. pag. 199. ) barke against the dead , carping at their memorie and name , who themselues are without his reach . The Replyer therefore neede not to be grieued , that he is marked with such a blacke coale : seeing such reuerend men as M. Beza , D. Fulke , D. Reynolds can not goe vnbranded : where he may say with Cicero , In huius concilij societatē , tanquam in equum Tr●ianum includi non recusabo : I will not refuse to be included in this companie , as in a Trojane horse . But in the meane time , while he would obscure others mens fame , he staineth his owne , and besprinkleth his owne face with that filthie dirt , which he casteth vpon others . Let him goe on still , if he will in his madde fittes , he will purchase thereby eternall infamie vnto himselfe : as the Orator againe saith , Pergit in me maledicta congerere , quasi vero ei pulcherrime priora processerint , quem ego inustum verissimis maledictorum notis , tradam memoriae hominum sempiternae : he proceedeth still to speake euill of me , as though he had sped so well in the former : whome branded with the true notes of disgrace , I will deliuer ouer to the euerlasting memorie of men . The 2. imputation of slaunders . The accusation . 1. The Replyer is noted as a slaunderer , because he chargeth the Antagonist , to vnderstand directly by Christs death , hell . 2. b. p. 36. 2. He calleth it a slaunder , that he is charged by the Replyer , to maintaine Limbus patrum . 2. b. p. 40. The satisfaction , or iustification . 1. THe slaunderer himselfe mistaketh the Replyers wordes , which are these ; he directly by his death vnderstandeth hell : where this word his , should by the Compositor haue beene made this : which missing of a letter in the word this , is an ouersight of the Printer , as may be seene in other places of the Replyers a workes : the Printer therefore , setteth his death ; the Author wrote , this death : neither of them hath Christs death , as he misreporteth : he is therefore the slaunderer himselfe . 2. Whether he be not without any slaunder or false imputation , directly a Limbist , it hath beene sufficiently prooued before in the preface . The recrimination . That eloquent declamer said well , Carere debet omni vitio , qui in alterum paratus est dicere : he should himselfe be voide of blame , that speaketh against an other : with what face then could the Accuser impute that to others , which he falleth into himselfe ? and wracke himselfe vpon that rocke , which he imagineth others to runne against : for here followeth a rabble of his slaunderous accusations . 1. Limbomastix , is become Symbolomastix : that is , a scourger of the Creede . epist. dedic . p. 10. you cunningly went about to casheere an article of the Creede . 2 b. p. 166. you still labour to discreede this Article of our faith . 3. b. p. 3. 179. you still labour not onely to discredit it , but to discreede it also . 3. b. p. 198. And in diuers other places he laieth this grieuous imputation : whereas the Replyer directly saith , Who denieth the article of Christs discension ? 3. b. p. 197. 2. That he conueyeth an appeale frō his Maiestie , and the Clergie , vnto the Parlament : epist. p. 10. whereas the Epistle Dedicatorie to the Parlament house , is directly intituled to the Lords spirituall and temporall . 3. That in Synopsis he striketh at some maine points of faith , shaking the foundation it selfe , and calling in question heauen and hell , the diuinitie and humanitie : yea , the very soule and saluation of Christ himselfe . epist. p. 6. all which are meere slaunders : the author of Synopsis holdeth all these points more soundly , then this slaunderous carper : neither shal he be able to fasten any such imputation vpon that booke , and therefore he glaunceth ouer with this generall fiction , descending to no particular . 4. That the Replyer holdeth this blasphemous paradox , that Christ our Sauiour suffered in his sacred soule , the hellish horror and paines of the damned . epist. p. 10. whereas , he misliketh this phrase of speech , that Christ suffered the paines of the damned , and wisheth it to be forborne . Synops. p. 974. err . 7. 5. That he maintaineth , impious and hereticall paradoxes : pref . p. 2. seeketh to bring in a new Puritane heresie . p. 43. that neither Rhemist nor Romanist could lightly haue more disgraced the discipline and doctrine of the Church . epist . dedic . p. 10. how falsly he hath herein slaundered the Replyer , his writings alreadie extant can giue sufficient testimonie both to this age present , and to posteritie : that he is as farre from all heresie , and popish doctrine , as this Reviler is from a sober and modest man. 6. That he falleth to scourging the guides and gouernors of the Church : 2. b. p. 2. transformeth the order thereof into an Anarchie : p. 29. that he reiecteth Ecclesiasticall authoritie , euer repining at that gouernment whereby you should be ruled . p. 110. But what a reuerent opinion the Replyer hath of the calling of Bishops , it appeareth both by his iudgement deliuered , Synops. p. 241. l. 3. wherein he confesseth in the calling of Bishops in the reformed Churches , ( such as the Church of England is ) somewhat no doubt to be diuine and Apostolicall : and Antilog . pref . to the King , p. 9. where he esteemeth the calling it selfe of Bishops , as one of the profitable parts of the Church . As also by his practise , who hath dedicated diuerse bookes vnto certaine reuerend Bishops and Prelates : more , I thinke , then any one writer of the Church in this age hath done beside : which he hath done onely of dutie and loue toward them , not beeing mooued thereunto by any present fruition , or future hope , of any preferment either receiued at their hands , or expected . 7. As for personall inueighing against the writers of our Church , there is none that hath more peremptorily directed his penne , or more presumptuously emploied his paines , then your selfe . 2. b. p. 7. There is none among all the impugners of the locall discent of Christs soule to hell , who hath in more disgracefull manner reproached some of the best Preachers and writers of this English Church , then you haue done . 2. b. p. 81. he falsly and slaunderously condemneth the doctrine and teachers of the Church , for Popish , vnsound , corrupt , erroneous , yea hereticall . 2. b. p. 29. you affirme some Popish bookes to haue beene written by Protestants . 2. b. p. 54. All these are vncharitable slaunders : 1. for he can not name one writer of the Church , that the Replyer hath personally inueighed or directed his penne against . 2. of like truth is it , that he hath vsed reproachfull tearmes against some of the best preachers : what are those reproachfull words , where , and when vttered ? 3. it is as true , that he chargeth the doctrine and teachers of the Church , with hereticall opinions , and writing of Popish books : he saith that some bookes ( set forth ) doe maintaine doctrine too much declining to Poperie , which can not be denied of any of sound iudgement : if these and the like positions , that the Scriptures alone are not compleate to euerlasting felicitie : that mans will naturally is apt without grace to beleeue : that mens naturall workes are acceptable vnto God : that there are workes of supererogation : that to be preserued from all sinne in this life , is not vnpossible : and such like , as they are noted els where , be not doctrines too much declining to Poperie : then it must be confessed the Replyer is ouerseene , if they be , then the wrongfull Accuser is prooued a slaunderer . Doth he count these the doctrines of the Church , which are directly opposite to the articles of religion established ? which thus affirme , that the holy Scripture containeth all things necessarie to saluation : artic . 6. that man of his owne naturall strength , can not turne and prepare himselfe to faith : artic . 10. that workes done before the grace of Christ , are not pleasant to God : artic . 13. workes of supererogation , can not be taught without arrogancie and impietie : artic . 14. they are to be cōdemned , which say they can no more sunne , as long as they liue here . artic . 16. The Slaunderer then himselfe , and his adherents , are those that condemne the doctrine of the Church . 8. He chargeth the Replyer , with heresie tending to Atheisme : pref . p. 5. it is to be feared least in time you become as bad members to the Church of England , as they , that is , the Anabaptists , were to the Church of Germanie . 2. b. p. 8. there were certaine omnifidians , &c. who held the like opinion , as you doe , of which number was one Appelles , who affirmed , that it was needelesse to discusse the particulars of faith . 2. b. p. 90. he calleth his exposition of some places of Scripture ( which he tearmeth misconstruction ) hereticall . 2. b. p. 91. blasphemous , p. 92. These imputations of heresie , blasphemie , Anabaptisme , are most vile and pestilent slanders : so is this , that the Replyer is burthened , to hold an implicite faith , p. 91. and that it is needelesse to discusse the particulars of faith : whereas he directly holdeth the contrarie , condemning els where the Popish implicite , and simple faith : he onely wisheth , that seeing we all hold the foundation , the peace of the Church be not broken , in contending about the manner of Christs discension . Limbom . p. 5. 9. Slaunder . That he bitterly exclaimeth against the whole state of the Church : 1. b. p. 10. reuiueth clamorous inuectiues : their heads plotting , and their hands practising Babylonian warres : they can not auoide the name of dissemblers in the Church of England , nor yet disturbers of it . p. 18. his petition and complaint , are in plaine English nothing els but a bitter inuectiue against the doctrine and discipline of the Church , glossed with flatterie , and gilded with hypocrisie . 2. b. p. 19. that they thought his Maiestie would erect the Genevian Consistorie , or Scottish Presbyterie , p. 23. and change the state of religion . ibid. the picture of a discontented , if not turbulent spirit . p. 29. he rebelleth against the Church . p. 31. those whome you call reuerend Fathers , you vouchsafe them no sonne-like obedience . p. 68. All these are most vntruly obiected : 1. to complaine of some abuses of the Church , is not to exclaime against the Church : the late Canons and Constitutions of the Church doe shew , that many things had neede of amendment and reformation in the Church : 2. what reuerent opinion the Replyer hath of the Gouernours of the Church , is before shewed , slaund . 6. 3. how farre he is from a turbulent spirit , God he knoweth : and some of the greatest place in the Church can tell , how his courses haue tended to a pacification in the Church . A more vile slaunderous tongue , I think hath seldome beene heard to speake . 10. Slaund . The Kings most excellent Maiestie can not escape the Taint of his intemperate tongue : for whereas his grace saith , that he acknowledgeth the Romane Church to be our mother Church : it is ( saith Limbomastix ) a foolish conceit and imagination : he maketh him a very nouice in the faith . 2. b. p. 28. In these foule slaunders , he doth bewray nothing else but ( to vse his owne tearmes ) falshood and malice . 1. Is it like that the Replyer had the least imagination to crosse his Maiesties speech , when as the booke , which the slaunderer quoteth , was published ann . 1603. about the time of his Maiesties coronation in the moneth of Iulie , and the Kings oration followed aboue sixe moneths after , in the moneth of March : what an absurd collection is this ? 2. But this slanderous obiecter doth his Maiestie the wrong , to suppose that he is contrarie to himselfe : for his Maiestie holdeth the Pope to be Antichrist , and to be the head of a false and hypocriticall Church : is he so shamelesse to imagine , that his Maiestie thinketh a false and hypocriticall Church to be our mother ? it is cleare then , that the King in acknowledging the Romane Church to be our mother , meaneth not the Popish Church , as it now standeth : but that sometime while it stood in the integritie , it was our mother Church : that is , a principall and chiefe church , where the Patriarchall seat was of the Occidentall parts : for these are his Maiesties owne words , I acknowledge the Romane Church to be our mother Church , although defiled with some infirmities and corruptions , as the Iewes were , when they crucified Christ. The Church of Rome is no otherwise then our mother Church , then the Church of the Iewes was of our Sauiour Christ and the Apostles . 3. Neither yet is it in the place giuen in instance called a foolish conceit to say , that the Romane Church is our mother , ( which in the Kings sense being admitted , yet as he blindly taketh it , will be denied ) but that Rome should be the mother Church and nurserie of all the world : the Accuser then himselfe is found to be a falsifier , and slaunderer . 4. Yea , it is his owne intemperate tongue , the taint whereof his Maiestie can not escape : whereas he calleth diuers points of doctrine true and sound positions , 2. b. p. 20. some of which are before set downe , slaund . 7. which his Maiestie in his iudgement condemneth : the King affirmeth , that all , which is necessarie to saluation , is contained in the Scripture : that no man is able to keepe the law , or any part thereof : that we are saued by beleeuing , not by doing : that whatsoeuer is not of faith , is sinne : that we can not thinke any thing of our selues , and consequently that we are not apt of our selues to beleeue : the contrarie positions to all these , with others , this cauillous aduersarie calleth sound and true positions : as that the Scriptures of themselues are not compleat to saluation : that it is not impossible in this life to be preserued from all sinne , and so consequently to keepe the law : that our workes ( and so not onely faith and beleeuing ) are meanes to blot out sinne : that naturall workes are acceptable to God , euen such as are without faith : that mans will is apt to take or refuse any particular obiect : and consequently to beleeue . Then in this slaunderous excepters opinion , the King holdeth vnsound and vntrue positions : the contrarie whereof he calleth sound and true positions : and thus he thwarteth not onely the doctrine of the Church in the articles of religion , as is before shewed , 7. slaund . but his Maiesties iudgement also : see more of this , pref . to Antilog . p. 4. 5. But the other obiection is friuolous and childish , that the Replyer maketh him a Novice in the faith : affording his Highnes onely a liuely feeling and inward touch thereof : for , 1. he addeth ( onely ) deceitfully of his owne : the Replyers wordes are these , as God hath endued his princely heart with a liuely feeling , and inward touch of true religion . 2. he bewraieth his carnall and grosse ignorance , in making the liuely sense and feeling of religion onely to appertaine to a Novice , which is the very perfection of true knowledge , and religion : for a liuely sense presupposeth knowledge : one may haue the knowledge and shew of religion , and yet feele not the power thereof , as the Apostle saith , hauing a forme of religion , but haue denied the power thereof : in which number ( I feare me ) this enuious aduersarie is one . But there can not be a liuely sense of religion , without knowledge preceding : as S. Paul againe saith , I pray that your loue may abound , yet more and more in all knowledge and sense . 11. Slaund . That the Replyer defendeth many things in that booke that is contrarie to the Gospel . 2. b. p. 50. you conuince your selfe to be no Protestant , in calling me an adversarie to Protestants . p. 52. they haue neither friend , nor faith left them . p. 53. that some of his friends denie the Pater noster . p. 76. if we must receiue no article of the Creede , vnlesse it be expounded according to your sense of the Scriptures , and your conceit of the Analogie of faith , we may in time haue neither Creede , nor Christianitie left vs. 2. b. p. 180. that he followeth prophane errour in hatred of the truth . 3. b. p. 203. Vnlesse this shamelesse man were possessed with the spirit of lying and slaunder , he would neuer haue laid vnto the Replyers charge , to defend things contrarie to the Gospel , to be no Protestant , to haue no faith , no Christianitie , to hate the truth : whose bookes , if they had not more true diuinitie in one leafe , then his rayling bundle in the whole packe , and the author more faith and Christianitie in his serious meditations , then the other in his deepest studies , he would neuer set penne to paper againe , nor looke any man in the face hereafter . But I must here excuse my selfe with Tullie , Iniuriae dolor facit me praeter morem gloriosum : the sense of my wrong maketh me boast beside my wont . 12. Slaund . Your seldome excursions abroad against the common aduersarie , can not excuse your often incursions at home against your brethren : 2. b. p. 58. what will not a slaunderous tongue forge ? The Replyer calleth God and men to witnesse for the clearing of him in this point : that he hath neither vsed often nor seldome incursions against his brethren ; making any challenge by name to any of them . This whole Church can testifie with him , that the most , if not a all of his writings ( certaine explanations of Scripture onely excepted ) haue beene directed against the common aduersarie : of like truth is the marginal glaunce in the same place : that two petitions were exhibited to the King , the one with a 1000. hands , the other with 1500. whereas I haue beene certenly informed , and I doe verily beleeue , that neither of them were subscribed with any hands at all . Of the same credit is the next obiection , p. 60. that the Replyer with others doe think themselues persecuted for the profession of the Gospel : whereas ( leauing other mens complaints ) he most heartily thanketh God for that sweete peace , which he hath enioyed in his ministerie , which by Gods gracious assistance hath brought forth such fruits in the vse of his penne , as he needeth not be ashamed of . 13. Slaund . Your words doe necessarily implie all the auncient fathers , and all sound writers since , together with all good Christians throughout the whole world , to be popish and superstitious men , &c. for all these doe firmely hold the locall discent of Christs soule into hell . 2. b. p. 82. Contra. 1. The Replyers wordes doe implie no such thing , but the contrarie : for these they are , They which hold not the locall discent of Christs soule to hell should not condemne the other as prophane & superstitious that are so perswaded . Limbom . p. 5. is not then he ashamed to inferre the contrarie , that the Replyers words implie they are popish ? 2. The fathers opinion touching the local discent of Christs soule , is farre different from his : and in these fowre substantiall and materiall points : 1. in respect of the place , they hold he went not downe to the hell of the damned , but to that part of hell , where the fathers were : 2. in respect of their persons ; that he descended not to the damned , but to preach deliuerance to the fathers there detained : 3. the ende is also diuerse : they hold he went to deliuer : 4. in the effect they differ : for their opinion is , that hell was emptied at Christs going downe thither , and that returning from thence , he brought an innumerable companie of captiues with him : to this purpose Bellarmine alleadgeth aboue twentie Greeke and Latine fathers beside Councells . 3. And are all sound writers , and good Christians of his opinion ? then a Calvine , b Bucer , c Beza , d Erasmus , Sarcerius , e Marlorate , f Gasper Megander , g Oleviane , h D. Fulke , D. Reynolds , i Sadeel , k Scultetus , l Vrsinus , Bucanus , with diuers others , were in his blind opinion neither sound writers , nor good Christians , all which held the contrarie . 14. Slaund . That the Replyer was one of those that contradicted , what reuerend m B. Bilson taught concerning our redemption by the death of Christ : p. 95. that he holdeth that the article of Christs descention n is to be reiected out of the Creede as a new addition , lately foisted into the Creede . 2. b. p. 96. Contra. What will not now this malitious Accuser dare to say , obiecting things as contrarie to truth , as darknes is to light ? he might as well say , that the Replyer holdeth , there is no Christ , nor God , as accuse him to denie the redemption of mankind by the death of Christ , and the article of the discension : his prophane heart knew , that his dissembling lippes , wandring hand , and erring penne , consented here to make a lie . 15. Slaund . The fourth fault is horrible impietie , in that you hereby condemne the soule of the Prophet Dauid , to the very place of the damned . Whereas , 1. the Replyer saith in very direct words , his , that is , Dauids soule was not at all in hell , Limbom . p. 24. how then is not the slaunderer ashamed thus to obiect : 2. because the Replyer saith , the not beeing or leauing of the soule in hell , was as well performed in Dauid as in Christ : Limbom . p. 24. hence he doth inferre thus : Dauids soule was not left in hell , Ergo it was in hell : whereas it is cleare , that the Replyer , by not leauing , vnderstandeth the not beeing : so our Sauiour saith to his Apostles , Ioh. 14. 18. I will not leaue you comfortlesse : will he hereupon conclude , that they were comfortlesse , but not so left : 3. It is the accuser himselfe , that is guiltie of this impietie , that Dauids soule was , if not in hell , yet neare vnto hell : for in these words of Dauid , if the Lord had not holpen me , my soule had well-nie dwelt in silence , Psal. 94. 17. by silence , he vnderstandeth * hell : in his sentence then Dauids soule was almost in hell , and by the like collection it was there , though it dwelt not , or continued there . 16. Slaund . The Replyer is charged with Iudaisme , for that none but Iewes did euer applie this prophesie to any but to our Sauiour Christ. Contra. 1. It is not Iudaisme to applie the propheticall saying of Dauid concerning Christ , in some sense , vnto Dauid , but to vnderstand them onely of Dauid , and not at all of Christ : as , if his memorie had serued him , he might haue turned backe to 2. b. p. 136 where he himselfe citeth Hierome vpon the 71. Psalm . v. 20. Thou wilt take me from the depth of the earth : Iudaei hunc psalmum in solum Davidem convenire volunt , &c. the Iewes will haue this psalme to agree vnto Dauid onely : and 3. b. p. 47. he alleadgeth out of Mollerus , that D. Kimchi interpreteth the 16. Psal. of the Prophet Dauid : and wil not haue these words meant of the resurrection of Christ. 2. If they sauour of Iudaisme , which applie the propheticall sayings concerning Messiah in the Psalmes to Dauid , then is Basil guiltie that way , who vpon these words in the 48. Psal. The Lord shall deliuer my soule from the hand of hell , thus writeth : Manifeste vaticinatur Domini ad inferos descensum , qui cum alijs etiam ipsius animam redimat , ne remaneat ibi : he manifestly prophesieth of the Lords descension to hell , which with others should also redeeme his soule that it remaine not there : he applieth this text both concerning Christs descension to hell , and Dauids deliuerance from thence . So Augustine indifferently expoundeth those words , Psal. 86. v. 13. Thou hast deliuered my soule from the lowest hell : either of Christ , or of some of his members . Ergo aut ipsius vox est hic , eruisti &c. wherefore it is either his voice ( that is , Christs ) or our voice by Christ our Lord , which to that ende came thither . 3. Then doth he himselfe Iudaize , who thus confesseth of that place , Psal. 68. 18. He ascended vp on high , and led captiuitie captiue , which is as properly by S. Paul fitted to the ascension of Christ , Eph. 4. 8. as the other place , Psal. 16. is by S. Peter to our Sauiours resurrection : alluding ( saith this obiecter ) to the place of the Psalme , where it is literally spoken of King Dauid himselfe , to whome God gaue victorie and triumph ouer all his enemies , but prophetically meant of Christ our Sauiour , of whome Dauid was a type and figure . Thus it falleth out according to the saying of the wise man , he that diggeth a pit , shall fall therein , and he that rolleth a stone , it shall returne vnto him : this accusation of Iudaisme , which as a stone he cast at the Replyer , recoyling againe , hath broken his owne pate . 17. Slaunder . According to your sense , all that will follow Christ , must suffer the death of the soule , 3. b. p. 63. You deliuer for sound doctrine , that Christ suffered that death which was threatened to Adam . 3. b. p. 66. Your blasphemous paradox of the death of Christs soule . 3. b. p. 83. Whereas the Replier doth directly affirme , that Christ died not the death of the soule , either by sinne , or damnation . Synops. p. 977. which are the two kinds onely of the proper dying of the soule . And , though a kinde of death may after some sort be affirmed of Christs soule , in respect of the great anguish and torment which hee endured in his soule ; yet he wisheth that kinde of phrase , as beeing not vsed in Scripture , to be forborne and discontinued . Synops. p. 978. The Replier here then , is as farre from blasphemie , as the Accuser is from honestie , in charging him with such an apparant vntruth . 18. Slaunder . That he doth call againe out of hel , Arrius , Eunomius , Apollinaris , Lucianus , to ioyne hands with you against Athanasius , Epiphanius , Fulgentius : that he doth iustifie so pestilent and blasphemous heretiks , against so reuerend , so learned , and holy fathers . 3. b. p. 74. You reiected Athanasius before for a misconstruer of Scripture , an establisher of error ; yea little better then a blasphemer : euen because he proued against the Arrians , that the word Spirit in this place of Peter , signifieth the humane soule of Christ. 3. b. 125. 1. Contra. 1. What an absurd collection is this ? Athanasius , Epiphanius , did censure the Apollinarists out of this place of Peter , proouing thence , that Christ had an humane soule : you therefore refusing their interpretation and collection out of this place , condemne them , and iustifie those hereticks . 2. Augustine and Ambrose doe prooue the eternitie of Christ , and coexistence with his father , against the Arrians out of that place , Ioh. 8. 2. which they read thus according to the vulgar latine ; the beginning , who spake vnto you : which reading , indeed by the authoritie of these Fathers , the Rhemists follow in their translation : whereas , the true reading according to the originall is , Euen the same thing which I said vnto you from the beginning . Doth it follow , that they which refuse this their interpretation and application of this text against the Arrians , doe therefore iustifie the Arrians against these godly Fathers ? 3. The Replier no where ascribeth blasphemie vnto Athanasius ; the slaunderer blasphemeth rather in so saying : error he is not free from , seeing he is cited by Bellarmine , to prooue Christs descent to Limbus patrum , which all Protestants hold to be an error , howsoeuer this Antagonist staggereth at it . 19. Slaunder . That the flames and torments of hell fire are temporall : and that eternall continuance in them , is not of the essence and nature of hell torments . 3. b. p. 77. If this ( false fellow ) had not hardened his face as the Adamant , hee would not for shame haue thus obiected : for , the Replier in the first place quoted in the margen , speaketh onely of the hell sorrows and torments , which Christ suffered in his soule , which were not eternall , because of the dignitie of his person : for , these are the words concerning hell flames ; First , in that they are not eternall in Christ , the digniti● of his person obtained : for his temporall enduring of hell sorrow , was as effectuall and meritorious , as if they had beene perpetuall . Here is no one word of the torments of hell in generall . Againe , in the other place these are the words : The inseperable adiuncts , and necessarie members of hell , are these ; 1. the Place , which is infernall : 2. the Time , which is perpetual : 3. darkenes vnspeakable . What fault can this quarrel-picker finde with these words ? what meane Logician knoweth not , that the continuance of time , is not of the essence of a thing , but a necessarie adiacent or adiunct ? Yea , these are his very owne words in an other place ; whose inseperable adiuncts ( speaking of hell ) are vtter darkenesse , and endlesse paines . 1. b. p. 3. Is he not now a wise man , that reprooueth another for speaking in his owne words ? 20. Slaunder . By which wicked and intolerable speech , you send to hell , not onely those , which were at that time thorough the world , but euen Noahs owne familie also , which were together with him in the Arke . 3. b. p. 104. But more wicked and intolerable is this shamelesse creature , that dare thus open his mouth to reuile : for , whereas the words which he quarrelleth at , stand thus in the booke ; In so much , that the Lord vpheld him in all his preaching , and profession , against all the ( professors ) of the old world , condemning them , and sauing him : but that his malice blinded him , he might haue turned to the Errata in the beginning of the booke , where he should haue found , that professors by the Printer was here taken for prophane persons . If hee knew this escape to bee so corrected , and yet would traduce the Replier , it bewraieth malice : if hee knew it not , it argueth his ignorance and rashnesse , that would make no further search . 21. Slaunder . You place hell in the aire . 3. b. p. 153. 1. What shamefull dealing is this , thus without any conscience to detort and depraue the Repliers words ? He in that place speaketh onely of the place whither the deui●s are now cast downe , which is into hell ( as S. Peter saith ) where God hath deliuered them to chaines of darkenesse ; whom yet S. Paul saith , to rule in the aire , Eph. 2. 2. To reconcile these two Apostles , it must be confessed , that the aire is the diuels present hell : and so Augustine taketh it . Poenaliter hunc infernum , id est , caligino sum aerem tanqua● carcerem acceperunt : They haue receiued this infernall and darke aire for their prison . That therefore , which is spoken secundum quid , in part , and after such a sort , he wresteth , as beeing spoken simpliciter , simply and absolutely : inferring thus ; The diuels present hell is in the aire : ergo , there shall be no hell but in the aire . 2 And concerning the site of hell , the Replier else-where deemeth not , but that it may be in the earth , or where else it pleaseth God : and consisteth specially vpon this position , That the place of hell causeth not the torment , but the wrath and curse of God : which , this caueller shall neuer be able to disprooue . 22. Slaunder . That he vtterly condemneth allegories . 3. b. p. 166. Here this endlesse wrangler committeth the same fault which hee fell into before , to presse that as generally spoken against all allegories , which is intended only against such allegories , as are of mens deuising , and haue no warrant in Scripture : as the words thus stand in the first place there noted , I hold it not safe wading without a bottome , and therefore I omit these allegorical applications , as mens fansies . Is this vtterly to condemne allegories ? he that so doeth , alloweth none , and so euen the allegories vsed by S. Paul , Gal. 4. and in other places of Scripture , should also be excluded . Euery man may see what paltrie dealing this is , and such is his lewd vaine throughout this whole Satyricall discourse . Many other slaunderous accusations are foisted in euery where , which it were lost labour to examine . If I should altogether busie my selfe in raking in this filthy dunghill , I might be thought as vaine and beastly , as this Coprologus himselfe : yet I will adde one slaunder more . 23. Slaunder . That the Replier calleth the blessed roots of the Christian faith , cursed rootes . 2. b. p. 84. A vile slaunder : for the Replier only repeateth the Confutors words , which are these ; That he chargeth his brethren irreligiously and vnchristianly to call the maine grounds and principles of our faith into question . Saying further , To plant by writing , or water by speaking the cursed rootes thereof . These are his owne wordes in many syllables : now this word thereof , which he meaneth of Atheisme , hee with a cavillous spirit retorteth vpon the Replier , as spoken of faith in the precedent sentence ; which is apparantly seperated and suspended from the next clause , by these words interlaced in other caracters ( and saying ) which this slie iugler concealeth , that his fraud appeare not . I would he had grace to consider , how grieuously hee hath offended , in persecuting his brother with such vncharitable slaunders , and had remembred that sentence of the Apostle , that he which hateth his brother is a man-slaier : yea , as Cyprian saith , Multo malum leuius & periculum minus est , cum membra gladio vulnerantur : facilior cura , vbi plaga perspicua , &c. zeli vulnera abstrusa sunt & occulta . Serm. de Liuore . It is a lighter euill , and lesse danger , when the members are wounded with a sword : the cure is easier , where the wound is in sight ; the wounds of enuie are close and secret . Theocritus being demanded which were the most cruell beasts , made this answer ; Truely in the hilles , the Beares and Lyons ; but in Cities , sycophants and slaunderers . The wise man hath expressed it better , That a Beare might rather meete with a man , then a foole in his folly . But , because a word once spoken cannot bee called in ; the next way to make amends for this grosse ouer-sight , is to take heed of the like slip afterward : and to follow the wise mans counsell ; If thou hast beene foolish in lifting thy selfe vp , and if thou hast thought wickedly , lay thy hand vpon thy mouth . Let him heare Cyprian againe ; Venena fellis euome , purgetur mens quam serpentinus livor infecerat , amaritudo omnis quae intus insiderat , Christi dulcedine leniatur . Vomite vp thy poisoned gall : let the minde be purged which serpentine enuie hath infected : let all bitternes , which festred within , be allaied by the sweetnes of Christ. The 3. imputation of vntruths . The accusation . Next after his vncharitable slaunders , followeth the imputation of vntruths . In the front of Limbomastix he findeth no fewer then sixe vntruths . 1. He taketh exception to the title Limbomastix , which he would haue to signifie , a scourge of the hem or border of a garment : and so he chargeth the Replyer in his rude discourse ( as he more rude himselfe calleth it ) to cut a sunder the hem of the precious garment of Christ , the doctrine and discipline of the Church : he saith also that it is a new found name : and it should haue beene entituled Limbopatrum mastix , the word patrum should haue beene added to limit the generall signification . 2. b. p. 2. 2. Vntr●th . That he forgeth a new matter neuer questioned in this Church , whether Christ descended into hell to deliuer the Patriarkes . ibid. p. 3. 3. Vntruth . That the Replyer ac●useth his answer as enclining to that opinion ( of Limbus patrum : ) for what one word ( saith he ) thorough the whole booke doth insinuate so much as any suspition thereof ? p. 5. 4. Vntruth . The abuse and misapplication of Saint Pauls words , Phil. 3. 15. Let vs , as many as be perfect , be thus minded . p. 8. for the Apostle speaketh not this of doctrine , but of perfection of life , if you will credit S. Chrysostome . p. 10. 5. Vntruth . You abuse that auncient and godly father S. Augustine in peruerting his words . p. 12. 6. Vntruth . That he maketh the ignorant beleeue that the defenders of this article of Christs descension into hell , ioyne hands with none but with Bellarmine and other Papist . 2. b. p. 33. The iustification . 1. FIrst , if the Replyer had missed somewhat in the title and inscription of his booke , had that beene so great a fault , as to deserue to be counted an vntruth ? Cicero was more equall toward his deadly enemie Antonie : who saith , Te verbi inopia lapsum putarem : I would haue thought , that you were ouerseene for want of a word . 2. What though Limbus originally signifie the purle , hem , or gard of a womans garment : yet seeing the Romanists haue appropriated that word , to signifie that place which is in the brimme and skirts of hell , where they imagine the fathers to haue beene , we must vnderstand it according to the vsuall sense : as Hierome saith in the like : non possumus quae dicuntur , nisi consuetis vocibus intelligere : we can not vnderstand what is said , but by the accustomed words . 3. That the Replyer scourgeth the doctrine and discipline of the Church ( which is as the hemme of Christs garment ) is a meere slaunder , as is before shewed , slaund . 6. but the Replyer is beholding to this forger of vntruths , that he maketh him but a scourger of the hemme of Christs garment , which commeth not neare the flesh and bodie : as the saying is , neare is my shirt , but nearer is my skinne ▪ whereas he himselfe hath whipped the very members and parts of Christs bodie , holding his brethren , because they dissent from him about the locall discent , no better then dissemblers , schismatikes , yea heretikes , and maintainers of blasphemous paradoxes : as hath beene before declared , in the two former imputations of rayling , and slaunders : so that I may iustly returne vpon him Augustines words against the Donatists : Venit persecutor , & non fregit crura Christi , venit Donatus , & diripuit Ecclesiam Christi : integrum corpus Christi in cruce inter manus persecutorum est , & inter manus Christianorum , non est integrum corpus Ecclesiae : The persecutor came and brake not the legges of Christ : Donatus came , and spoiled the Church of Christ : the bodie of Christ is whole amid the hands of the persecutors ; but in the hands of Christians , the bodie of the Church is not whole . Secondly , though Limbomastix may seeme a new name for the application , yet in respect of the manner of deriuation and composition , it is not new : as the vsuall words , Homeromastix , Rhetoromastix , doe shew . Againe , if Limbomastix be a new found name , what is his Symbolomastix , and Cleromastix , epist. dedid . p. 10. and that new tearme of discreeding , wherein he glorieth beeing vsed thoroughout his , not onely rude , but rauing and rayling writing : whereof I may say , as Tullie doth of a certaine straunge word in the Latine tongue , which Antonie vsed : quod verbum in lingua ( Anglicana ) nullum est , id tu novum propter diuinam tuam pietatem inducis : that word which is not at all in ( the English ) tongue , you take vp new , because of your diuine pietie . Thirdly , whereas he would haue it entituled rather , Limbopatrum mastix : 1. what neede the word patrum be inserted , seeing vse hath obtained among the Romanists ( who are masters both of the word , and error therein implied ) that Limbus , without any addition should signifie that place and part of hell , where they imagined the fathers to be imprisoned : as his ringleader could haue told him , after whose pipe he might haue daunced here , as well as in other places . 2. And if he would needes haue formed a word , to his owne fashion , he that is so cunning in declining and inflecting of nounes ( as his daily exercise with his grammer boyes doth make him perfect ) should rather haue said , Limbopatrimastix , to auoide the concurrence of a double ( m ) euphoniae gratia , then Limbopatrummastix . 3. And why els doth he so must striue for this sesquipedale verbum , Limbopatrummastix , but to obtrude , as Hierome , saith , magis portenta , quam nomina , monstrous tearmes , rather then names : simplices quosque terrens sono , vt quod non intelligant , plus mirentur : terrifying the simple , with straunge sounds , that what they vnderstand not , they may wonder at , as Hierome saith of Basilides . 2. The question in deede concerning Limbus patrum , was neuer controuerted among sound Protestants : and therefore while he falleth vpon that rocke ( as is discouered in the preface ) he bringeth his Protestants faith into strong suspition , as not holding a straite course by the direction of the true compasse of Euangelicall truth : he wresteth here against the Replyer a sentence out of Augustine : as though he could have had nothing to say , vnlesse he had imagined an aduersarie to raile vpon . But the truth is , that if this brasen face , I would say , brasen-nose master of art , had left out his rayling , slaunders , vntruths , errours , absurdities , and such like : he should neither haue found what , nor against whome to haue written . And Augustine shall be returned againe vpon himselfe , who may vse his words in his owne person : Procliviores sumus quaerere potius , quid contra ea respondeamus , quae nostro obijciuntur errori , quam intendere , quam sunt salubria , vt carcamus errore : we are more readie to seeke rather , what we may answer to those things , which are obiected against our error , then to consider , how wholesome they are , that we may be without error . 3 How vntrue it is , that there is not one word through his whole booke , that doth insinuate any suspicion of holding Limbus patrum , let the Preface be witnesse , wherein this Popes ▪ liuerie is fitted so close to his backe , as if hee himselfe had of purpose put it out to making . Therefore , the title of Lambomastix misseth not an haires breadth , ( in that respect ) of that marke which hee aimeth at in his first booke . Indeed , his leaues are fronted throughout with false and presumptuous inscriptions ; the defence of 3. testimonies of scripture . For , what a vile slaunder is this , that any of those against whom he speaketh , and carpeth ( according to his name ) should denie any testimony of Scripture ? and what presumption is it , to take vpon him , & professe to be a defender of Scripture ; wheras , both the truth , and whosoeuer professeth the truth , is by it defended : the Scripture should be driuen to a great straight , if it needed his poore defence . Here therefore , Augustines sentence fitteth him well ; Haeretici ad defensionem possessionis suae , Christi titulos ponunt , sicut nonnulli faciunt in doma sua : ne domum suam inuadat aliquis potens , ponit ibi titulos potentis , titulos mendaces , ipse vult possessor esse domus , & frontem domus suae titulo alieno vult muniri . Heretiks for the defence of their possessiō , do set vp the titles of Christ , as many doe in their house : least some mightie man should inuade his house , hee setteth vp the title of some great man , but a false title : hee would be the owner of the house , but the front of his house he would haue priuiledged by another mans title . Wee will pardon him the first name of heretiks , though we might as iustly returne it vpon him , as he sendeth it to vs : but all the rest most kindly agreeth vnto him . For , he vnder colour of defending certaine testimonies of Scripture , obtrudeth his owne priuate sense of scripture . 4 First , some Fathers also vnderstand that place of the perfection of knowledge ; as Origen vpon those wordes , Rom. 15. 14. filled with all knowledge , alluding vnto this place , thus expoūdeth the one by the other ; Paulus , & si qui sunt tales , ad comparationem caeterorum perfecti dicuntur , &c. Paul , and if there be any such , are said to be perfect by way of comparison with others ; ad illam summam scientiam , quae est in coelestibus ordinibus , &c. in respect of that high knowledge , which is in the heauenly orders , none among mortall men can be called perfect . Likewise , Augustine thus interpreteth the 13. verse , of the which , this other place dependeth : Ergo non arbitror meipsum apprehendisse , id est , qualis sit Deus : I doe not thinke , that I haue apprehended it , that is , what manner of one God is . 2 Yea Chrysostome himselfe , in the same place addeth these words , which are not truely alleadged by the Carper : Et ne putent seipsos perfectos esse : that they should not thinke themselues to be perfect . Quisquis putat se totum esse assequntum , nihil habet : He that thinketh he hath attained the whole , hath nothing . And a little before he saith , Non dixit , Deus inducet , sed reuelabit , vt res ista videatur magis esse ignorantiae : He said not , God will induce , but reueale , that all this matter may seeme to be ignorance . Where then , there is opinion on the one side , and ignorance of the other ; there the matter treated of , belongeth to knowledge , not to practise or perfection of life onely . Chrysostoms meaning then is , that the Apostle speaketh not , de dogmatibus of ( speculatiue ) doctrines , for that must be his meaning , vnlesse he wil make him contrarie to himselfe ; but of practised knowledge , which belongeth to the practise of life . That no man should thinke , that he hath any other perfection or righteousnesse , but onely by faith in Christ ; for , that is the principall argument handled in this place , as appeareth verse 9. And further , what Chrysostoms meaning is , appeareth by his interpretation of the very like place , 1. Cor. 2. 6. Wee speake wisdome among those which are perfect : Sapientiam autem praedicationem , & salutis modum , hoc est , per crucem salutem , perfectos vero credentes appellat , &c. Wisdome he calleth preaching , and the manner of saluation ; that is , by the crosse , and beleeuers he calleth the perfect . Here it is cleare , that he vnderstandeth not the perfection of life , but of faith . 3 There is no sense vrged of the Apostles words , but onely the sentence produced ; and therefore this exception of the Apostles meaning is superfluous and impertinent . 4 Concerning that false charge of dissembling the Apostles wordes following , Neuerthelesse , whereunto we haue attained , let vs proceed by one rule , that we may be of one accord . First , if he dissembleth , which citing a place of Scripture , omitteth either the verse before going , or following ; he will make S. Paul a dissembler , who vseth euery where , as chap. 3. to the Romans , and chap. 10. throughout those chapters , only to alleadge that part of the sentence , and testimonie of Scripture , which was to his purpose , leauing the rest . Secondly , the Replyer also , euen produceth this sentence afterward , where he had cause to vse it , and this the Cauiller himselfe confesseth : how then was he not ashamed , to charge him herein with dissimulation ? 5 Neither is Augustine abused , or his words peruerted ; for , the Replyer writing in other characters , erraueris , and tibi , did insinuate that those words were otherwise in Augustine : and hee followed rather his sense , then vrged the sentence . Could he make no difference betweene a Rhetoricall imitation of an authors sentence , and a logicall allegation of his testimonie ? the one beeing vsed for illustration onely , the other for probation : the one following the ●ense , the other tied to the words . As Hieroms alleadgeth Cicero to haue done the like : Non conuerti vt interpres , sed vt Orator : I did not turne and translate him ( meaning Demosthenes ) as an interpreter ; but as an Orator . And Hierome further addeth : Non me ea annumerare lectori debere putaui , sed tanquam appendere : I thought I was not bound to deliuer the wordes by number , but by waight . 6 In the sixt vntruth obiected , he committeth two vntruths : for neither doth the Replyer make mention of other defenders of the locall descension , but of the immodest pamphleter onely : neither saith he that he ioyneth hands onely with Bellarmine : but that the places first vrged by Bellarmine to that purpose , were seconded by him . But thus cunningly to couer his owne wickednesse , he would haue the lappe of an others garment cast vpon him : and where his owne credit serueth not , he would be maintained by other mens fame . And to make the Replyer more odious , and himselfe more popular : he seeketh to iustifie himselfe , by extending the accusation to others . So that saying of Hierome may very well be applied against him : Indecens est vnum tueri , vt plures accusare videaris , & qu●m ratione non possis , societate peccantium defendere : It is an vnmeete thing , so to iustifie one , that you seeme to accuse many : & whom with reason you cannot , to defend with number of offenders . This was an olde tricke of the peruerse dogmatizers in times past , as Dioscorus cried out in the 2. Ephesine Synode : Ego cum patribus eijcior : Ego defendo patrum dogmata : I am cast out with the fathers : I defend the opinion of the fathers . The Recrimination . Vntruths boldly affirmed and falsely forged in the a Anapologists Reioynder . It may seeme strange that a man should be so besotted with his owne conceit , and blinded with enuie , that hee should obiect error and vntruth to another , not knowing to tread one right foote himselfe : and to cauill at anothers tripping , when he stumbleth and falleth downe right . For any one vntruth surmised by him , he shall be apaied tenne for one . It may truely bee said , if a diligent examination were had , that he hath not so many leaues in his booke , as leasings ; nor so many numbers , as errors : a dogge trotteth not so fast , as his pen droppeth forgeries ( as the common saying is : ) for plainely to giue him the lie , the Replyer wil forbeare , as this sophisticall forger for want of manners doth more then once , beeing ten times more worthy the whetstone himselfe . Archidamus said of an olde man of Chius , that beeing sent of an Embassage to the Lacedemonians , had coloured his graie haires , before he deliuered his message : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : what truth is to be expected from this man , which carieth about a lie not onely in his heart , but in his head . And if this Chian coyner doe so forge with his hand and penne , who can iudge his heart to be cleare . But I will now open this pedlars packe , and bring to view his sophisticate wares . 1. Vntr. I doe maruell to see an Article of our Creede in so ill credit with Christians : epist. dedicat . p. 9. he laboureth in what he may to discreede my Christian and necessarie defence of this article of our Creede . pref . p. 5. Here are three vntruths couched together : for what Christian denieth any article of the Creede ? his defence is neither Christian , beeing full of vncharitable rayling , and slaunders : nor yet necessarie : as though both other learned men had not written better of that argument , and as if there were not many that could handle their penne with more wit and learning , if he had held his peace . 2. Vntr. In the propheticall testimonie of Dauid you will needes haue the word ( soule ) to signifie the humanitie of Christ , and here ( that is , in this place of Peter ) you will needes haue it to signifie the diuinitie . 1. b. p. 24. Whereas in that place of Peter , there is no mention made of the soule of Christ , but of the spirit . 3. Vntr. Bellarmine most truly defendeth with me against you , &c. that Christ after his death descended in soule to those places of hell , where dolours and torments were ; and where the soules of sinners wont to be tortured . 1. b. p. 35. where fowre vntruths are wrapped vp together . 1. Bellarmine saith onely , probabile est , &c. it was probable , that Christ descended to all the places of hell ; whereas this fellow defendeth it to be an article of the Creede so to beleeue , and consequently of necessitie : therefore his Ringleader and ghostly father therein agreeth not with him . 2. Those first are not Bellarmines , but Augustines words : dicit Augustinus , Christum descendisse , &c. Augustine saith , that Christ descended to those places of hell , &c. where dolours and torments were . 3. These torments Bellarmine vnderstandeth to haue beene spoken of the purgatorie paines , and not of the torments of hell : restat , vt loquatur de animabus quae adhuc luebant poenas purgatorias : it remaineth that he ( Augustine ) speaketh of the soules which suffered purgatorie paines . in fin . capitis . 4. The other words , vbi solebant peccatorum animae torqueri , where the soules of sinners were wont to be tortured , are not Bellarmines but Fulgentius his words : see the place . 4. Vntr. Howsoeuer you bestirre your selues first to kill and crucifie the blessed soule of our Sauiour vpon the crosse . 2. b. p. 35. A great slaunder , with vntruth : the Replyer is farre from that blasphemie , to say that the soule of Christ can be killed . 5. Vntr. Whose arguments are euery where seconded , vrged , and intruded by you : 2. b. p. 44. whome with a scurrilous tearme , he calleth one of his chiefest captaines , and greatest masters : p. 51. and euery where he calleth him , the Replyers Patriarke , 3. b. p. 3. and in diuers other places : whereas the Replyer professeth ex animo , that he knoweth not what arguments are vrged by him ( whome this forger noteth ) as hauing not read his defence : and beside , the Replyer did first els where write somewhat of this matter , and therefore he was rather seconded by the other , then did second him . And how absurd and inconsequent a speech it is , who seeth not , to nickname him a Patriarke , whome his cauilling spirit euery where inueigheth against as an impugner of the reuerend calling of Bishops . 6. Vntr. That he verily beleeueth the Replyer to be one of those , which writ the vnchristian letter to M. Hooker : p. 49. whereas the Replyer knoweth not to this day , who were the writers of that letter : which he that calleth vnchristian , beeing for the manner modest , and for the points of doctrine there maintained sound , seemeth rather himselfe to haue small Christianitie . If his beleefe of Christs soule discent into hell , be of no more certentie with him , then this his beleefe , ( as it may be thought verily it is not with him , howsoeuer it is with others ) his faith and beleefe is very weake . 7. Vntr. The auncient fathers doe interpret it of a mortall sinne , not secretly but openly committed against others : 2. b. p. 67. he meaneth that place , Matth. 18. 15. If thy brother trespasse against thee , &c. In this indefinite speech , he seemeth to meane all the auncient fathers , whereas he alleadgeth not one to prooue this his assertion to be true . But in deede in this his bold speech , he bewraieth his ignorance mixed with vntruth : for the first he is to be borne withall : for his schoolemasters skill can not be supposed to be able to attaine vnto any great reading in the fathers . But his other fault is not to be excused : his ignorance in the fathers should haue made him doubtfull and scrupulous , not bold and presumptuous : but in him the prouerb is verified , who so bold , as blind bayard : for here he hath with one breath vttered two vntruths : first , that the auncient fathers doe interpret this place of mortall sinne : Origene I hope ( in his calender ) is one of the auncient fathers , yet he expoundeth the place of light and small offences : Qui in peccato levi correptus ter , &c. non se emendat , nos quidem sic eum debemus habere tanquam publicanum , &c. He that in a light sinne beeing thrice reprooued , &c. doth not amend himselfe , we must so hold him as a publicane . Secondly , that the fathers doe expound it of sinnes openly committed ; and therefore to be openly and publikly censured , is an other vntruth . For the author of the Homilies vpon Mathew , fathered vpon Chrysostom , writeth thus vpon this place ; Inter duos solummodo redargutionem fieri iubet , &c. He biddeth that the reprehension should be made betweene two alone , lest by the testimony of the multitude , &c. he should shew himselfe more hard to bee corrected . Likewise I suppose , that Augustine will bee allowed for one of the Fathers , but he giueth this interpretation ; Quid est ( in te peccauit ) tu scis , quia peccauit , quia enim secretum fuit , quando in te peccauit , secretum quaere cum corrigis , quod in te peccauit : What is this , hath sinned against thee ? thou knowest that he hath sinned , because therefore it was secret , when he sinned against thee , seeke him in secret , when thou doest correct that , which he hath sinned against thee . Now then , his owne words may bee returned vpon his owne head ; it was either great ignorance , or grosse ouersight in you , to say , the ancient Fathers doe interpret it of mortall sinne openly committed . 8. Vntruth . That the Replyer presseth Carliles very reasons , &c. and acknowledgeth him for a sound interpreter . p. 92. & that he borroweth diuers things of him . p. 125. whereas the Replyer doth protest , that he neuer yet read , or so much as sawe Carliles booke : but what will not euill will imagine ? 9. Vntruth . That Bellarmine agreeth with all antiquitie , in taking the Hebrew and Greeke words , sheol , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they signified onely soule and hell . 2. b. p. 119. Here are three notable vntruths ; for neither antiquitie , nor yet Bellarmine , nor any learned interpreter , euer tooke these two words sheol , and hades , to signifie the soule and hell : for neither of them was euer taken by any to signifie the soule . Secondly , not all the auncient interpreters tooke sheol , translated infernus , onely to signifie hell ; for Cyprian vpon the Creed , which is also ascribed to Ruffinus , doeth take it for the graue , in these words : Sciendum est , quod in Ecclesiae Romanae symbolo non habetur additum descendit ad infernos , &c. We must knowe , that in the Romane Church it is not found added in the Creed , he descended to hell , &c. Vis tamen verbi eadem videtur esse in eo , quod sepultus dicitur : but the same force of the word seemeth to be in that he is said to be buried . And Chrysostome also concurreth : Descendit ad infernum , vt ibi à miraculo non vacaret , &c. He descēded to hell , that he should not there be without miracle ; for many of the bodies of the Saints rose with Christ , and died againe , hom . 2. in Symbol . Here by infernus , hell , hee seemeth to vnderstand that place , from whence Christ raised the bodies of the dead , that came out of their graues ; which is none other , but the place of buriall , and the graue . And Augustine expoundeth that place , Psalm . 88. 3. My life draweth neere to hell , by these words of Christ , My soule is heauy vnto death . Thirdly , neither doth Bellarmine take the wordes sheol and nephesh , onely to signifie hell : for the first , hee saith , Ordinariè accipitur , &c. it is taken ordinarily for the place of soules vnder the earth : & vel raro , vel nunquā pro sepulchro : or seldome , or neuer for the graue . He simply denieth not , but that it sometime signifieth the graue , though not ordinarily . For the other word , thus he saith ; Nephesh est generalissim● vox , &c. Nephesh is a generall word , and signifieth without any trope , as well the soule , as the liuing creature ; yea the body . Hee may be ashamed therefore thus to belie his ring-leader , and grand captaine ; with whom , he saith he is beholding to the Replyer for ioyning him , being a learned Papist . p. 119. 10. Vntruth . That hee doeth fasten all the torments of hell vpon the blessed soule of our Sauiour . 2. b. p. 154. wheras the Replyer simply denieth against the false charge of Feuardentius , That Christ suffered in his soule the whole paines of the damned in hell . 11. Vntruth . That you expound in the former testimonie , soule , that is , body ; hell , that is graue : and here , spirits , that is , men ; dead , that is liuing . 3. b. p. 71. Here are foure vntruths fardelled vp together . 1. Neither doth the Replier by soule vnderstand body ; but either the person , or life . 2. Neither by hell , the graue ; but only sheweth that the hebrew word sheol , which signifieth hell , is sometime taken for the graue . 3. Nor yet doth he expound spirits , that is men ; but that they are called now spirits , with S. Peter , which sometime were men . 4. And they which are now dead , were sometime liuing . 12. Vntruth . Onely Beza may seeme to fauour you , that is , in taking soule for life . 2. b. p. 118. What boldnesse is this , to set downe such peremptorie negatiues , as though he had himselfe runne ouer all writers , both new & olde ? What a great vntruth is it to say , onely Beza , when as Caluine directly affirmeth the same : Neque enim anima tam spiritum immortalis essentiae significat , quam vitam ipsam : for the soule doth not so much signifie the immortall essence of the spirit , as the life it selfe . Is Caluin in his base opinion no bodie ? 13. It turneth Christs euerliuing soule into a dead bodie : it siteth hell in the superficies of the earth : maketh hell a place of corruption , and there burieth the blessed soule of our Sauiour . 2. b. p. 164. All these impieties and absurdities he chargeth the Replyer with for so vnderstanding that place , Act. 2. 27. that Christs life seemed to be raked vp in the graue : for here he hath vttered three vntruths : 1. the soule beeing taken for the life , turneth not the soule of Christ into the bodie , but maketh the life onely to be as laid vp in the graue : 2. they which take sheol here for the graue , which also signifieth hell , denie not , but that beside this sheol in the graue , there is an other also in hell : sheol taken for the graue is a place of corruption , not sheol when it signifieth hell : 4. he is the man , that burieth and shutteth vp Christs soule in hell , holding and affirming , that it was there three daies . 14. That Durand held an opinion contrarie to all the rest of the Romanists , that Christs soule descended not to hell in substance , but by certaine effects : p. 190. whereas Thomas Aquinas held the same in effect : that Christ onely descended per realem praesentiam , by his reall presence to Limbus patrum : to all the other places of hell , per effectum , by effects : and thus Bellarmine himselfe citeth him : take away that conceit of Limbus patrum , which to all Protestants is but a dreame , and in the rest these two agree . 15. Neither Protestant , nor yet Papist ( of any account ) will take your part : for the Papists , they are fitter mates for him : but diuers Protestants of great account are in this question of the Replyers iudgement : as instance is giuen in twelue of them before , 13. slaund . therefore , it is great vnshamefastnes in this brabler , to vtter so vnreasonable and improbable a speech . 16. He calleth A. Humes his first instructer , p. 195. whereas he shall finde that the partie giuen in instance in his Reioynder , hath reference vnto some of the Replyers works , euen in this argument . 17. Vntr. In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed euery where throughout the Bible , that is , is meant for the soule . 3. b. p. 57. A most audacious speech , and full of vntruth : for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirit , is as often taken for the diuine spirit of God , as for the soule of man : as is euident in these places , Ioh. 4. 24. God is a spirit . Rom. 1. 4. declared mightily to be the sonne of God touching the spirit of sanctification . 1. Tim. 3. 16. iustified in the spirit . 1. Tim. 4. 1. the spirit speaketh euidently : and many other such places might be produced : he sheweth how shamelesse a man he is therefore , that dare vent forth such a great vntruth , that this word spirit , euery where is taken for the soule of man. 18. He saith , that sixteene of the fathers cited by Bellarmine , make no mention of the deliuerie of the fathers , by Christs descending to hell : 3. b. p. 79. whereas there are fiue of that number wanting : for Bellarmine citeth in all 36. Councills and fathers , of the which 25. doe either directly , or by necessarie consequent affirme , that Christ descended to hell to deliuer the soules of the fathers : so that to make vp the full number , there remaine onely an eleuen , which make mention onely of Christs descending to hell , and speake not of the deliuerie of the fathers , and these they are : Lateranens . Concil . Irenaeus , Clemens , Gregor . Nyssen . Chrysostome , Theodoret , Augustine , Leo , Fulgentius , Vigilius , Arator subdiaconus : all which notwithstanding , or most of them , if not in those places , produced by Bellarmine , yet els where in their workes , doe giue testimonie with the rest for Limbus patrum . 19. Vntr. You flatly denie this distinction of the soules death by sinne or damnation , as insufficient : 3. b. p. 84. whereas the Replyer directly saith , we approoue that sentence of Augustine , which maketh mention onely of those two kinds of the death of the soule : speaking properly : though in a more generall sense , the deepe perplexitie and terrour of the soule , may be said to be a kind of death of the soule : where the Replyer further addeth in direct tearmes , I will forbeare to vse this phrase of Christs dying in soule . ibid. 20. Vntr. He calleth the Replyers exposition of that place of S. Peter , new fancies , hauing the approbation of Augustine for the most part , and of Bede more fully : whereupon the Replyer inferreth , that this exposition is not newly deuised . Limbom . p. 45. 21. Vntr. The word descending , is neuer spoken of the graue : 3. b. p. 139. whereas Dauid saith thus to Salomon concerning Ioab : thou shalt not suffer his hoare head to descend into the graue in peace : where the word iaradh is vsed , which signifieth to descend : and the other word sheol beside the consent of the interpreters , Pag. Mont. Tremell . Vatab. and the Chalde translatour , and both our English translations , which all read or vnderstand , the graue ; the circumstance of the place giueth it so to be taken , because he speaketh of his gray haires , which goe not downe to hell , but to the graue . 22. He saith that all Latine interpreters turne sheol , infernum , hell : Psal. 139. 8. p. 151. 3. b. when as Iunius readeth , stratum ponerem in sepulchro , if I should make my bed in the graue : and so Vatablus , though he reteine the word infernum , in the text ●yet in his annotations he vnderstandeth it of sepulchrum the graue . An other vntruth it is , that all translatours and interpreters are condemned of falshood by Limbomastix : when as the Replyer saith onely thus ; neither doe some of the best interpreters read hell , but the graue . ibid. 3. b. p. 151. in marg . Manifest truths denied . Vnto these vntruths vnshamfastly affirmed , shall bee added also diuers truths as immodestly denied . 1. That there is not one word through his whole booke , which doth insinuate so much as any suspition of Limbus patrum . 2. b. p. 5. How vntrue this is , the Preface doth evidently shewe , wherein the imputation of this opinion is iustified by twenty seuerall places out of this hell-harrowers bookes . 2. He saith , he censureth no man at all . 2. b. p. 87. How false this is , see before his bitter railings against Doct. Reynolds , and others . 3. That Bellarmine findeth not fault with Beza for trāslating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cadauer , in that place of Gen. 37. but in this place of the Acts , p. 123. Yet Bellarmine directly affirmeth , animam nunquam accipi pro cadauere : that the soule is neuer taken for the carkasse : and therefore consequently he findeth fault , whosoeuer shall any where take anima , for the carkasse or flesh ; and yet himselfe so taketh it , Gen. 37. 21. and therefore he is contrary to himselfe . 4. To say ▪ I confesse the word sheol , Psal. 6. 4 , 5. doth properly signifie the graue , when I plainly confute it , is properly to belie me . 2. b. p. 127. Who euer heard such a forgetfull and wilfull man ? for whereas he whome he confuteth , readeth that place thus ; In hell , who shall praise thee ? This cavillous and friuolous obiecter , sheweth , it should bee read rather thus ; who shall giue thee thanks in the pit ? where the word in the hebrew is sheol . And h● further addeth , by which last word , all our late interpreters , both Latine and English , doe with one consent vnderstand the graue , as beeing the ordinarie sequel of temporall death , both of the good and bad ; but yet can extend no further , then to their dead bodies onely . 1. b. p. 12. Doth he not manifestly affirme , that sheol is here taken for the graue , and therefore findeth fault with his aduersarie , for there reading hell ? If any then be here a lier ( to returne his owne vnmannerly tearme ) he hath made a lie of himselfe . 5. He denieth that more goe to the graue then to hell . 2. b. p. 128. And yet all , both good and bad , goe vnto the graue , the place of corruption : where he obiecteth , that many wicked men want the honour of buriall , so doe many of the godly also ; yet they all haue a place of rest in the earth , where there bodie corrupteth . Therefore , it is a maruell with what face hee could denie a thing so apparant , that more goe to the graue then to hell , seeing it is called in Iob , the house appointed for all the liuing , cap. 30. v. 23. 6. He denieth that he censureth any interpreter at all , or that he calleth them wranglers , which take sheol for the graue in the olde testament ; but saith , that the Replyer is rather an immodest wrangler in so saying . 2. b. p. 151. And yet these are his owne words , Howsoeuer some curious linguists may wrangle with the hebrew word sheol in the olde testament , &c. 1. b. p. 14. What now will this vaine man be ashamed to denie ? 7. Because it ( that is hades ) is all one with Abyssus , which I confirme not by the wordes of S. Luke , as you vntruely affirme , but by the words of Beza himselfe vpon this place . 2. b. p. 155. Now let vs see his owne words in his former booke , which are these ; The truth whereof doth more euidently appeare , in that the same Greeke word is by the same Euangelist rendred in another place , by another Greeke word , as Beza himselfe doth interpret it , &c. 1. b. p. 14. Is it not now apparant , that hee first confirmeth that point by the words of Saint Luke , which he indeede further explaneth by the wordes of Beza : but first he citeth the Euangelist . 8. No English translators turne ( sheol , graue ) in this place , but pit : Psal. 6. 5. 3. b. p. 26. whereas the Geneua translators read thus ; in the graue who shall praise thee ? 9. To say that nothing is said in scripture to be quickened , which is not apt to die , containes both falshood and impietie . 3. b. p. 90. But when this railing companion shall be able to produce any instance in scripture to the contrary ; he shall be discharged of falshood & impiety , for this matter : which till he can perform , they doe cleaue as a proper badge and cognisance to his sleeue , that it may be known what master he serueth : for he bringeth no place to any purpose , but that Ezech. 13. 18. where the prophet speaketh as well of killing soules , as preseruing soules aliue . 10. It is false , when you say , that if I hold those disobedient spirits to haue beene in hell at the time of that preaching vnto them , but now are not ; I agree with the Papists , that Christ descended to emptie Limbus patrum , for they hold onely the holy Patriarks and Prophets , &c. to haue beene in that place , to whom that sinne of disobedience cannot be imputed . Who would denie this consequent but he ? for if any were deliuered out of hell , either they were the righteous there holden captiue , or the damned : but of those there is no deliuerance . He therefore so holding , must also with the Papists hold Limbus patrum , or maintaine a more grosse error , or heresie rather , that the damned in hell may be deliuered thence . As for the reason taken from the sin of disobedience , his ring-leader and grand master might haue satisfied him therein ; that the Apostle speaketh of such incredulous persons , qui in fine vitae poenitentiam egerint , which repented in the ende of their life . 11. He denieth that Beda is any whit more pregnant for him then the rest . 3. b. p. 126. Concerning the exposition of that place , 1. Pet. 3. 19. whereas Beda in these three maine points approoueth that exposition . 1. by the spirit he vnderstandeth not the soule of Christ , but his diuine spirit . 2. by the preaching in the spirit , his beeing by his holy spirit in Noe , and other holy men : and by the incredulous , those which in the daies of Noe liued carnally . 12. And in these three very points , Augustine also concurreth with him : and yet hee is not ashamed to say , that hee is clearly against you . 3. b. p. 127. The exceptions which hee taketh to auoide these cleare expositions of these two fathers , are friuolous and impertinent . 1. That Beda speaketh of preaching by conuersation , Saint Peter of a ministeriall action of the word : but this is not the question , what manner of preaching it was ; but by whom performed , whether by Christ , as man in his soule ; or as God , by his diuine spirit . 2. Beda speaketh of preaching before the flood : So also doth Saint Peter , or else he beggeth the thing in question ; which is , when this preaching was . 3. Augustine vnderstandeth not by prison , hell . p. 127. This is none of the three points , wherein we lay claime to Augustine . 4. He taketh flesh for the body onely ; So doth the Replyer here , howsoeuer hee thinketh it may in other places be more largely taken . 5. Augustine readeth , which were in prison , not which are : This beeing graunted , yet hee in those three maine points before alleadged , confirmeth the Replyers exposition . 6. Both Augustine and Beda , by the spirit here vnderstand the holy Ghost . Ans. As though Christ also in his deitie by nature is not a spirit ; or as though the workes of the Trinitie are inseperable , but that which one doth , the other doe also ? All this cannot excuse him of vnshamefast boldnesse , that dare denie the exposition of these two fathers to make for the Replyer . Thus the vntruths which hee obiected to the Replyer , are repaied home vpon himselfe , and in his owne net are his feet caught : the fraud and craft whereby he subtilly fought to vndermine an other , hath supplanted himselfe : it had beene good for him , if he had remembred that saying of Menander : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that no lier can any long time be hid . Did he thinke , that his vntrue surmises and fraudulent accusations would neuer come to be examined ? He obiecteth often to the Replyer , that falshood is growen into an habite with him : But whosoeuer will take the paines to lay together all his sophisticate stuffe , and immodest leasings , can thinke no other but that he hath made a couenant with deceit and fraud : the saying is , vse bringeth perfectnes : and he hath vsed so much to speake vntruly , that he is growne to such a facultie and dexteritie therein , as that he can doe little els : and while he maketh no conscience in deuising tales , he sinneth still and staieth not , because he seeth it not : according to that excellent saying of Cyprian , Dum peccatum existimatur leve & modicum , non timetur , dum non timetur , contemnitur , dum contemnitur , non facile vitatur , & fit coeca & occulta pernicies : while sinne is thought but a light and slender thing , it is not feared , while it is not feared , it is contemned , while it is contemned , it is not shunned , and so the mischiefe is secret and hidde . The fourth imputation of grosse ouersights . The accusation . 1. That it be lawfull for none to maintaine or defend , those doctrines , wherein the Protestants of England consent with other reformed Churches . Here he crieth out : when he set downe this petition , sure it is either he was much distracted , or not soberly minded . 2. b. p. 25. 2. Because the Replyer hath as it is printed , Augustine saith well to Hierome , whereas it was Hierome that so writ to Augustin in his 13. epist. he exclaimeth , you vnlearnedly mistake . 2. b. p. 101. 3. Because his Linx eye findeth applicate printed for explicate . 3. b. p. 6. 4. Because Limbom . hath , if the Apostle had treated of Christs descensiō , before his resurrection : is this such a foule error ? whereas he should haue said , if the Apostle had treated of Christs resurrection , before his ascension : he proclaimeth grosse ouersight . p. 54. 5. Because Limbom . readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. Limbom . saith , The Lord vpheld Noe in all his preaching and profession against all the professors of the old world , condemning them , and sauing him : whereupon he crieth out : a wicked and intolerable speech . 3. b. p. 104. 7. Amiddes the vncircumcised ( not circumcised ) as you falsely call them . p. 137. 8. Limbom . But there came an other descention betweene , which immediately went before his descending to death and the graue : whereupon this peeuish prier would inferre , that the Replyer bringeth in a third descension , which should immediately goe before his descending to death and the graue . 3. b. p. 158. The iustificatim , or satisfaction . 1. THis curious ouerseer of others , might haue considered , that this one monosyllable ( but ) should haue beene inserted , and so the wordes to be read thus : ( but ) those doctrines , wherein the Protestants , &c. And thinketh he , that so small a word , might not easily escape the compositor in the authors absence : who neither knew of the printing of that booke , no● was present at it ? seeing that in other of his workes the like scapes haue beene made : sometimes by the adding of a word too much , sometime by leauing out : as a were not , is put for were : b for the , in stead of , for that the : c had yet reuealed , for , had not yet reuealed . And as ( but ) is here omitted , so is it there superfluously added , as , d but though , for though . 2. The Replyer himselfe in an other place , citing the very same wordes , saith , vt bene Hieronymus Augustino , as Hierome saith well to Augustine : therefore this partiall Censurer , who otherwise is quicke sighted enough to espie motes in the authors eye in Synopsis , might haue compared that place with his censure : but his vncharitable partialitie blinded him . The Replyer therefore is cleared from this ouersight , who soeuers els it was . And whereas Hierome writ but 10. epistles to Augustine , and this is found in the sixt of them , he committeth a double ouersight , saying it is in the 13. 3. As though the Replyer himselfe hath not corrected that word among the errata before Limbom . shewing that explicate should be read for applicate : he had small reason therefore to take this slender exception . 4. He that taketh this transposing of the words , whether in the writer or the setter ( an vsuall ouersight in compositors ) for so great a fault , might haue remembred , that it is a grosser fault to mistake one word for another , especially of a contrarie sense , as ascending for descending , as he doth in these words : there is no word of ascending ioyned with it , as in all places , where it signifieth hell . 3. b. p. 184. he should haue said , no word of descending : for to ascend to hell was neuer read ▪ And againe , he might hal●e ●eene ( if he had not beene willfully blind ) that the Replyer in setting downe the obiection , placed the words in their right order : the transposing then of them afterward , by all likelihood was not his fault . 5. The word corrected by the Caviller , was before so amended by the Replyer in the errata , which his wilfull blindnes would not suffer him to see . 6. Likewise , professors in that place , should be read , prophane persons , as the Replyer himselfe hath noted it among the errata to Limbom . 7. The Replyer himselfe thus readeth in the one place not many lines before : they are gone downe with the vncircumcised : and therefore this friuolous fault finder might haue knowne , that the Replyer could read no otherwise in the other place : whose ouersight so euer it was . 8. Here this captious Controller picketh this quarrell for want of a small comma in parenthesis : for the words should be read thus : there came an other descension betweene , which went immediatly before , ) his descending to death and the graue : that is , namely his descending &c. so there must be a pause betweene , before , and descending , and then there is no place left for this cauill . The Recrimination . 1. He saith , he will take the paines to peruerse his pamphlet once againe , pref . p. 5. he meaneth the Replyers book : but this may be well taken for a willing or wilfull scape : for in deede this spitefull spie fault , or rather make fault , doth nothing els but peruert , and , in his owne tearme , peruerse the Replyers pamphlet : his penne did here hit righter then he was aware . 2. There wanted no good will in you , but courage in a good cause : he would haue said , bad cause : but his penne is ouerruled to write the truth against his owne minde . 3. Now to proceede to your militiaes , p. 57. he would haue said militaries : so , 3. b. p. 150. here is a plaine exposition ( of ascending and descending ) he would haue saide opposition . 4. Touching the signification of the Hebrew & Greeke words , sheol and hades , vsed by Dauid , and Peter in this place , all religious diuines and learned Doctors , &c. which for a thousand fiue hundred yeares together flourished in the Church of God , alwaies taught , and the Christian world beleeued , that they signified onely soule and hell . 2. b. p. 119. I pray you ( Sir Controller ) which of these two words in your Grammer learning signifieth soule ? sheol , or hades ? 5. Hee citeth Synops. p. 1218. p. 124. in the margen , whereas that booke hath in all but pages 1114. Will not any man thinke that he was well ouerseene here ? 6. Dauids perdiction . 2. b. p. 116. It may be hee would haue said Dauids prediction . So 3. b. p. 78. auncient Nathers , for fathers . 3. b. p. 60. in spirituae sancto for spiritu . 7. As for the auncients , Irenaeus , Athanasius , &c. and for late interpreters , Caluin , Bullinger , &c. as the reader may see in my former booke , it is also confirmed by the text it selfe , &c. 3. b. p. 72. I thinke no man liuing can make any sense or construction of this inconsequent speech . 8. 3. b. p. 193. he saith , S. Chrysostome , and S. Augustine , are both here named by your selfe among those , which agreed in that opinion : he should haue said , agreed not : for the Replyer propoundeth it negatiuely : neither did all the fathers agree in iudgement , that Christ descended into hell ; to redeeme , &c. and then Chrysostome and Augustine are produced , as not agreeing with the rest therein . 9. So , 3. b. p. 184. he putteth acending for descending , as is noted before , iustificat . 8. I omit many other literall scapes : as keek iustice , for keepe , and convertite , for convert , with such other slippes vsuall in his booke : which his trippings should not haue beene spoken of , but that he is so quicke sighted to note the least scapes in others . Let now the indifferent Reader iudge what he hath gained by obiecting grosse ouersights . Thus it falleth out according to that saying of Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that dishonestie is easily taken , and euery where intangled by it selfe . And I send him withall Hieromes posie : Suadeas homini , ne vescentium dentibus edentulus invideat , & oculos caprearum talpa contemnat : let not this toothlesse gentleman enuie at the feeders teeth , nor the moule scorne the goates eyes : his moulish blindnes was ouerseene to carpe at them , which are sharper sighted then himselfe . The 5. imputation of ignorance . The accusation . 1. Because the Replyer translateth those wordes of Augustine : apud inferos custodiae mancipari : to be kept in hell : this Reuiler saith , euery Grammarian knoweth to be false , and that the true translation is , to be kept in bondage , or held captiue in hell : and further for this signification of the word , he alleadgeth Tullie , Lucretius , and Plautus . 3. b. p. 3. 2. Because the Replyer translateth out of Hierom , caprearum oculos , Goates eies ; he thus layeth about him : doe you make no difference betweene capra and caprea , a Goate and a Roe-bucke ? that you mistranslate . Hieroms words , euery boy may see . 3. b. p. 99. 3. Thus this profound Grecian bestirreth him . p. 107. And for the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereon you ground your whole fancie , the meanest Grecian knoweth it is not an actiue , but a passiue : and therefore most vnlearnedly translated by you , preacheth . 4. Againe , he according to his great skill chanllengeth also the Replier , for writing false Hebrew , as cheber for keber , a graue . The iustification . 1. THough the Replyer hath not spent so much time in teaching of Grammer , as this perke Pedantius hath done ; yet he knew what the proper signification of the verbe mancipo was , before the other knew how to decline a noune , or coniugate a verbe : for , though mancipo put absolutely , signifie to deliuer into bondage , or possession ; yet the other word custodiae beeing put vnto it , doth somewhat alter the signification : So that mancipari custodiae , signifieth to bee committed or deliuered vp to keeping . And what is this else ( Sir Grammarian ) but in a shorter phrase , to be kept ? And will he needs haue it englished , kept in bondage ? then it will follow vpon Augustines words ( Shall we thinke any to bee so impious , that dare say that the soule of our Sauiour , &c. was three daies held captiue in hell ) that Christs soule was held captiue in hell , though not three daies . But I thinke hee is not so absurd , as to graunt , that it was there held captiue at all . These three latine Authors are impertinently alleadged : Lucretius , for the vse of the word mancipium : Plautus , for the word manceps : and Tullie , for the word mancipo : whereas he should haue produced them concerning this phrase , mancipari custodiae . 2. And euery Grammer or dictionarie boy could haue told him , that caprea as well signifieth a wild a goate , as a Roe-bucke : Gesner saith , that caprae , eaedem & capreae , that the same are called by both names : which are wilde goates , whom the Grecians of their seeing call ( dorcas ) they stay in the mountaines , and ( though afarre off ) see those which are comming , &c. He also sheweth out of Martial , that hee taketh caprea for rupicapra , for the wilde goate , or rocke goate . And Gesner himselfe confesseth ; that the ( caprea ) is de genere caprarum syluestrium , of the kind of wild goats . And he alleadgeth out of Aristotle , that the caprea is the smallest of all horned beasts : and therefore commeth neerer the nature of a goate , then of a bucke . 3. But our cracking Grecian goeth on to shewe his skill in the Greeke tongue , as he hath done in the latine . Indeed he is a very mean Grecian , that knoweth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well bee of the meane voice , as of the passiue , and so may be translated as well actiuely , preacheth ; as passiuely , preached . And is it indeede vnlearnedly translated preacheth ? Then were the Septuagints vnlearned , that so interpret the actiue in the Hebrew , tikra ; for they were not so ignorant , as to expresse an actiue by a passiue . Likewise , they in the same place interpret another actiue in the Hebrew , taronah , by a verbe of the meane voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which both the Latine translater , Montanus , and Pagnine expresse by the actiue , praedicat , preacheth . All these also must goe for vnlearned translaters in the blind iudgement of this new Grammarian , who taketh vpon him to teach Diuines , when hee seemeth scarce able to teach boyes their Grammer . 4. But his Hebrew Rabbinicall science , will helpe out his small intelligence in the Greeke : forsooth a letter is mistaken , cheth is put for coph : a great matter . But is hee sure the author mistooke it ? I thinke not : for hee might haue found else-where , that this word is written with coph : which corner hee had sought before to finde dust , but hee sawe not the besome , that would haue serued to sweepe it away . The Recrimination . 1. As hee challenged the Replyer ( but beside his booke ) for the signification of the word caprea , what beast it should betoken ; so hee shall first be apposed with the like question : what kinde of beast pardus is ? a Leopard it is not , for that is called Leopardus , a Leopard , or Libbard . Then was this Etymologist ouerseene , in translating out of Origen , pardum cum haed● , the Leopard and the Kidde . Gesner sheweth , that the Leopard is a diuers beast from the Pardus , as he alleadgeth out of Isidorus , Ex adulterio Pardi & Le●nae , Leopardus nascitur ▪ The Leopard is ingendred by the adulterous commixtion of the Pard and the Lionesse . The Leopard he thinketh to be the same , which the English men call the Cat a mountaine . It is true that both our English translations doe read Leopard in that place of Isay , chap. 11. v. 6. but in so translating , they expresse not the word pardus in the Latine ; but the Hebrew word namer , which serueth both for Pardus and Leopardus . But we pardon him this small ouersight , and will not insist vpon it . 2. But his Latine scapes are not so many , for it were a starke shame for a man to mis●e in his ordinary trade : it would pi●tie a man to see how he 〈◊〉 in the Greeke . 2. b. p. 178. He translateth , Iob. 38. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gates of hell : whereas both the interpreter of the Septuag . the Latine translator , with Vatablus and others , read the gates of death . 3. 3. b. p. 82. Twice he setting downe the Replyers words , readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wheras the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Limbomastix hath it . p. 32. 33. This error falling out twice within 10. lines , may argue ignorance rather in the pen-man , then ouersight in the Printer . 4. So in another place , hee writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to saue aliue . 1. b. p. 29. in the margen ; and that his ignorance may appeare , he still retaineth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. b. p. 86. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for viuificare , to reuiue , or saue : whereas , there is no such word at all in the Greeke , much lesse in that sense . For the Greeke word which signifieth to saue , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which maketh in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the other word , which beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future , which signifieth to liue : and this for a tast of his greeke . 5. As vnsauery a relish hath his hebrew smattering : for in stead of the hebrew word carah to liue , he writeth caia , with aleph in stead of he , there being no such hebrew word . And lest he might excuse it by ouersight , he writeth the same word againe after the same manner . 2. b. p. 159. and the third time so likewise . 3. b. p. 86. 6. The hebrew word keber , hee according to his skill will haue taken for hell , Psal. 88. 10. whereas all interpreters , doe there read and vnderstand the graue : the Septuag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the vulgar latine , Vatabl. Montan. Pagnin . in sepulchro , in the graue . And so our English also . 7. Further , in the very same place , that his hebrew profunditie may sufficiently be testified to all men , he noteth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perdition , in the same verse : can any man tell what this word is ? the Hebrew word there vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abaddon : where he leaueth out the letter vaf with the vowell cholem . What a shame is it for a man so vtterly ignorant in the languages , to take vpon him to controll others , beeing more blameable himselfe ? By this viewe of his grosse slips in Greeke and Hebrewe , I am induced to thinke that report to be true , which hath beene giuen out by some that knewe him in Oxford ; that what ostentation soeuer hee maketh now , hee was thought to haue no great skill either in Hebrew or Greeke then . Now it falleth out vpon him , according to that saying of a Greeke Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nothing maketh a man so vnshamefast ( he would haue translated impudent ) as a bad conscience . So this talkatiue tasker of others , hauing a bad conscience , not caring what he said or obiected to others , though neuer so vntrue , is without measure bold and bragging . I may say of him , as Hierom of his aduersarie , that professed generall skill in whatsoeuer : tu , fella publice posita , Hermagoram nobis , & Gorgiam exhibes Leontinum : you ( your chaire beeing set aloft ) doe offer your selfe as another Hermagoras , and Gorgias ; which tooke vpon them to dispute of any matter propounded vnto them . So this Crazy Craker would make himselfe a professed linguist in all the learned tongues , beeing nothing else then a wrangling verbalist . The 6. imputaton of errors . The accusation . 1. That Christ hath two kingdoms belonging vnto him , one as God , an other as God and man : and that his kingdome as hee is God , is incommunicable to any . 2. b. p. 201. 2. That the Godhead is inuisible , incomprehensible : ibid. He counteth these paradoxes , contrary to the holy scriptures , and wondreth how they could fall from the Replyers pen. 3. Augustine taketh the spirit , 1. Pet. 3. 19. not for the diuine nature of Christ , but for the operation of the holy Ghost : which two you most erroneously confound , saith this error finder . 3. b. p. 127. 4. He calleth it a strange position , that the true ioyes of heauen are in this world . 2. b. p. 207. The iustification . 1. THis Erring Censor , at the first erreth in misreporting the Replyers words , which are these ; that kingdome , whereof Christ promiseth to make the theefe partaker , is not that kingdome , which belonged to him as God ( for that is not communicable to any creature ) but which is due to him , as Messiah . Limbomast . p. 18. It is not affirmed here , that Christ hath two kingdomes , but that it beeing one and the same kingdome , yet hath a diuers respect , one as it belongeth to Christ as God , an other as he is the Messiah , both God and man. And that this diuers relation and respect of the kingdome of Christ , is not contrarie to the Scripture , ( as this ignorant scripturian saith ) but most consonant and agreeable to the same : it appeareth euidently by that diuine testimonie of S. Paul , 1. Cor. 15. 24. Then shall the ende be when he hath deliuered vp the kingdome to God , euen the father , when he hath put downe all rule , and all authoritie and power : v. 25. for he must raigne till he hath put all his enemies vnder his feete : v. 28. and when all things shall be subdued vnto him , then shall the Sonne also himselfe be subiect vnto him , that did subdue all things vnder him , that God may be all in all . But because the deciding of this question , consisteth in the right vnderstanding of this Scripture , I will deliuer diuers expositions thereof , and approoue the best : I finde eight seuerall interpretations of these words : then shall the Sonne himselfe also be subiect . 1. The Sabellians , which denied the distinction of the three persons of the glorious Trinitie , and the Marcionites ioyning with them , did thus vnderstand it : Ista filij subiectio futura est ; cum in patrē filius refundetur : this subiection of the sonne shal then be , when the sonne shal be resolued into the father : meaning that the person of the sonne , shall runne into the person of the father . But Ambrose confuteth this wicked opinion , by this reason : Tum omnia , quae filio subiecta erunt , in filium & patrem resolventur : Then all those things , which were subiect to the sonne , shall also be resolued into the sonne and the father : as they say the sonne shall be resolued into the father : which were absurd to say : which was one of those grosse errors , imputed to Origene : that vpon those words of S. Paul , that God may be all in all , groundeth this erronious fancie : vniuersa creatura redigetur in eam substantiam , quae omnibus melior est , divinam scilicet : that euery creature shall be brought to that substance , which is the best of all , that is , the diuine . 2. An other exposition as bad as this , was , that the humane nature of Christ should be conuerted into his diuine , & penitus absorbendā à divinitate , and should be wholly swallowed vp of his deitie : so Augustine reporteth . But this hereticall sense is ouerthrowne by the Apostles direct words : for in that the sonne is said to be subiect , it sheweth , that there remaineth somewhat to be subiect , otherwise there could be no subiection . 3. Some referre it to the bodie of Christ the Church , and vnderstand it of his faithfull members , in whom there yet remaineth some sinnes and imperfections : which till they be subdued vnto God , Christ in his members is not subdued : so Origene : donec ego non sum subditus patri , nec ipse dicitur patri esse subiectus : while I am not subdued to the father , neither is he said to be subiect to the father . 4. Others take it to be vnderstood of vnbeleeuers , not yet conuerted to the faith , which are not yet subiect : so that pars membrorum eius non est subiecta fidei , part of his members is not subiect to the faith : but in the ende , when as they also acknowledge the kingdome of Christ , then Christ with his whole bodie , shall be subiect vnto God : so Hierome . But both these expositions are taken away by the Apostles words : for he is made subiect vnto the father , to whome he subdued all things , but to the sonne are all things subdued , therefore he speaketh of the subiection of the person of the sonne . 5. Some take this subiection to be spoken of the person of Christ , that thereby is meant nothing els , but that the sonne had his beginning and was begotten of the father : so Theophylact and Oecumenius vpon this place : and Ambrose to the same effect saith , Deus caput Christi dicitur , quia ab eo genitus , that God is said to be Christs head , because he was begotten of him . But there can be no subiection in the godhead : seeing the father and sonne are of the same nature in the Godhead ; so one can not be said to be subiect to an other . 6. Others doe vnderstand this subiection , in respect of Christs humane nature , as Ambrose : fecundum humanae naturae assumptionem erit illa subiectio : according to the assumption of the humane nature shall be that subiection . But then why should Christ be saide to be subiect now more , then in the daies of his flesh : if it be answeared , that it may appeare , that the man Christ , euen beeing glorified ; is subiect vnto God : yet this doth not satisfie , for euen now Christ is entred into his glorie , and yet this time of the subiection of the sonne is not come . 7. There remaine then two expositions of Augustines ▪ the first is , that Christ is saide to deliuer vp the kingdome to his father , non quod tunc incipiet , sed cognosci incipiet : not that then it beginneth to be , but beginneth to be acknowledged : now also the father raigneth , but then the kingdome of the father shall be made manifest . But neither doth this explanation fully satisfie : for neither now is the kingdome of Christ made manifest to all the world , but then shall appeare vnto all at his comming : if then the manifestation of the kingdome of the father , be the deliuering of it vp vnto him ; then also the manifestation of the kingdome of the sonne , in that day , should also be the deliuering of it vnto him : and so in effect , he should be said to deliuer it vp , when it is ( in that sense ) deliuered to him . 8. The last therefore and best exposition is : that the Apostle speaketh of surrendring vp and resigning that kingdome of Christ vnto his father , which was giuen him , as he was manifested in the flesh , vntill all his enemies be subdued : as Calvine very well saith , Pater eum hac conditione ad dextram suam collocavit , &c. The father placed him vpon this condition at his right hand , that he should not leaue the gouernment , which he had receiued , before his enemies were brought vnder . Likewise , learned Iunius ▪ Illud puta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod filio imposuit pater , nam illud divmum , &c. He shall deliuer vp his Oeconomicall kingdome , which the father hath laide vpon his sonne , not that diuine and eternall ( kingdome ) common to the father , the sonne , and the holy Ghost : which was neuer laide downe by any person of the Trinitie , no not for a moment . This diuers respect of the kingdome of Christ , Chrysostome long since touched , in these wordes : Regna Dei Scriptura duo novit , alterū adoptionis & familiaritatis , alterum creationis , &c. The Scripture acknowledgeth two kingdomes of Christ , the one of adoption and familiar ( care , ) the other of creation : he is therefore by the law of workemanship and creation the King , of Iewes , Ethnikes , Deuills , and aduersaries ; but of the faithfull , and such as willingly commit and subiect themselues , by familiar care . This kingdome also is said to haue a beginning : for of this it is spoken in the second Psalme , Aske of me , and I will giue thee the nations for thine inheritance . And he himselfe said to his Disciples : all power is giuen vnto me of my father : referring all as receiued of his father : not because he was not sufficient , but shewing that he was the sonne , and not vnbegotten : this ( kingdome ) therefore he will deliuer , that is , restore . Here this learned father maketh two kingdomes of Christ ( which are rather diuers respects or relations of one and the same kingdome ) Christ is king ouer all creatures , as God and creator : and hee is king of his Church , as redeemer . This respectiue kingdome hee shall render vnto God. Augustine treadeth in the same steps : that as Christ ruleth the creatures , he shall raigne for euer : vt autem militat , &c. but as he warreth against the diuell , there shall be an ende of his kingdome . And this is agreeable to the Apostle , Hee must raigne till hee hath put all his enemies vnder his feete . This is that kingdome which was giuen vnto Christ , as the Messiah . But it will be obiected , that the kingdome of the Messiah shall be euerlasting , as the angel said to Marie , Of his kingdome shall be no ende , Luk. 1. 33. The answere is , that the kingdome of the Messiah , in respect of the glorie and power thereof is euerlasting , the humanitie of Christ beeing by an euerlasting & inseperable vnion ioyned to his godhead in one person : but in regard of the manner and execution it shall determine : as Caluin excellently toucheth this point , Deum quidem agnoscimus rectorem , sed in facie hominis Christi , &c. Now we acknowledge God to be the ruler , but in the face of the man Christ : but then Christ shall restore the kingdome which he receiued , that we may perfectly adhere vnto God : neither by this meanes shall hee abdicate his kingdome , but shall drawe it after a manner from his humanitie to his diuinitie . And againe , then the vaile beeing remooued , wee shall manifestly see God raigning in his Maiestie . Neque amplius media erit Christi humanitas : neither shall Christs humanitie neede to come betweene ( or to be a meane ) &c. His meaning is , that in the kingdome of God , when Christ hath brought vs to his glory , there shal not then be such vse of the mediation and intercession of Christ , for remission of sinnes , for the subduing of our enemies , and such like , because then , as Augustine saith , fides cessabit , & pleno aspectu Deum intuebimur : faith shal cease , and we shall behold God with full sight . Now then , if this place of the Apostle be well waighed , where he speaketh of Christs kingdome , which shall bee deliuered vp vnto God : a kingdome wherein he that gaue it shall put down all things vnder him : a kingdome that is but vntill all his enemies be put vnder his feete : a kingdome , the gouernor whereof , shall himselfe be subiect to his father : no man can without blasphemy vnderstand this of the euerlasting kingdome of God , which hee neither receiued of any , neither shall it haue end , neither is hee himself subiect to any . It is therefore grosse error , and foppish ignorance in this new fangled nouice , to denie that the kingdome of Christ is to bee respected one way , as it belongeth vnto him as God ; and another , as it is giuen him , as the Messiah . 2. As grosly ignorant doth hee shew himselfe in deciphering of the next error : in that the Replyer holdeth the deitie of God to be inuisible and incomprehensible : which this deepe diuine in his newe Theologie counteth paradoxes . And hereupon insulting , hee goeth on , flying from the point in question , whether the deitie shall bee , or can be of the creature comprehended . He busieth himselfe to prooue , that though not in this mortall and s●nnefull life , yet in the next , we shall behold the glory of God. To this purpose he alleadgeth scriptures , that we shall see him as he is , 1. Ioh. 3. 2. of Fathers , as of Augustine , that the blessed Trinitie can no waies bee seene with humane eies , but with those eies , &c. of Ambrose , that wee shall then see with vncouered face the glorie of God. 2. b. p. 203. He telleth vs of certaine heretiks that helde , that they which awake at the last day , shall not see God at all in his diuine essence and nature . Of which opinion was one Abailardus , against whom Bernard writeth . p. 207. And thus hee fighteth with his shaddow , leauing the point in controuersie , whether the Godhead may be comprehended . Briefly therefore to open this point , I finde that there haue beene two principall opinions concerning the vision of God , and the one contrary to the other . It is noted as one of Origens errors by Hierom , that hee should thinke the Godhead of the father to bee so invisible , as that it could not be comprehended of the sonne . As this opinion maketh the Godhead altogether inuisible in one extreame ; so some were so grosse and carnall , as that they held , Verbi Dei naturam , non solum mutabilem , sed etiam visibilem : that the nature of the word of God , was not onely mutable , but visible ; as Augustine reporteth their opinion : vnto these the heretiks Anomoei came neere , of the which sort , Eunomius was a principall , who helde , se naturam Dei comprehendisse , that hee comprehended the nature of God : as Theophylact testifieth . Now out of this question of the Comprehending of the Deitie , Christ , euen as touching his humane nature is to be excepted : of whom the diuine nature , because of that hypostaticall vnion , was fully seene and comprehended . Yea , Gennadius in his catalogue maketh mention of one Servus which writ against those who denied Christ when he liued here in the flesh , Deum carneis oculis vidisse , to haue haue seene God with the eies of his flesh . Concerning then this point , a distinction is here to be receiued , touching the knowledge of the Godhead : there is cognitio simplex , & comprehensiua , a simple ( that is absolute ) and comprehensiue knowledge : & cognitio pro modulo & apprehensiua , and a knowledge in a certaine measure , and apprehensiue ( onely . ) This latter way God may bee seene and knowne : But vpon these two conditions , as Augustine well obserueth , Humano visu nullo modo potest , &c. That first God can not be seene by any humane sight , but with that whereby they that see , are no men , but beyond men . Secondly , nemo vidit per seipsum , &c. No man hath seene by himselfe , that is , by his flesh and blood , but by the reuealing of the father , and enarration of the sonne . As the Euangelist saith , No man hath seene God at any time , the onely begotten sonne hath declared him . Thus God may and hath beene seene and knowne of the Saints in this life , as of Moses and Paul ; but more fully in the next , whē we shall see the sight of God as he is . But ( as Augustine in another place ) quantum eum capere creatura rationalis & ctualis potest ) as much as a reasonable and intellectuall creature is capable of . But touching the other kinde of knowledge , though God be cognoscibilis ex gratia , to bee knowne by grace , comprehensibilis tamen a nemine quam seipso , yet hee is comprehended of none but himselfe . The reason is , because the deitle is infinite , the creature finite : so that which is of a finite nature , cannot comprehend that which is infinite . Augustine saith , si sanctis Angelis iam equales essemus , non vtique ita nota esset nobis diuina essentia , sicut ipsa sibi : if we were equall to the Angels , the diuine substance should not bee so knowne to vs , as it is to himselfe . But here commeth in this quaint distinguisher with this glosse ; God is not called incomprehensible , as if there were any thing of his , which his Saints shall not see , but because they see him not so perfectly , as hee is visible of himselfe . 2. b. p. 204. Wherein he speaketh contradictions ; for if God cannot be seene of vs , as he is of himself , then there is somewhat in the Godhead which we cannot see , which himselfe seeth . Then by grace apprehend him wee may , but comprehend him we cannot : Plenitudinem diuinitatis nemo de coelestibus etiam virtutibus conspexit : The fulnesse of the diuinitie none of the celestiall powers hath seene : but if there be nothing of his , which the Saints shall not see , then they should see his fulnesse . Now then it is euident , which of the twaine holdeth a paradox : the Replyer , that saith the deitie of Christ is incomprehensible , or the erroneous Reprehender , which enclineth to the contrarie . He saith further , that the Replyers peremptorie words seeme to encline to those Errors , or rather heresies , of certaine Armenians , which denied that the Saints in the next world should see God at all in his diuine essence . p. 207. But as the Replyer detesteth from his heart that erroneous opinion : so let this newfangled Dogmatist take heede , least in his comprehensiue fancie , he apprehend not and lay hold of the heresie of the Anomaeans before spoken of , that affirmed , they comprehended the essence of God. 3. As good successe hath this trifler in the third pretended error : for first , he misconceiueth ( himselfe would here haue said , after his vnmannerly phrase , belieth ) Augustine , that he taketh not the word spirit , for the diuine nature of Christ , but for the operation of the holy ghost : for Augustines words are these : saepe antea veniebat in spiritu ad quos volebat , he came often before ( that is , his incarnation ) in the spirit to whome he would : doth he speake , I pray you , of the operation of the spirit here , and not of the spirit himselfe : to confound the spirit , and the operation of the spirit , is both great error and ignorance . Againe an other vntruth is , that Augustine by the word spirit , taketh not the diuine nature of Christ. If Augustine may be credited , he himselfe saith otherwise : Et ipse quidem filius in substantia deitatis spiritus est ; & quid facit silius sine spiritu sancto vel sine patre , cum inseperabilia sunt opera trinitatis ? Both the Sonne himselfe is a spirit in the substance of the deitie : and what doth the Sonne without the holy Ghost , or without the Father , seeing the workes of the Trinitie are inseperable ? Doth it not now appeare that Augustine indifferently taketh the spirit here , either for the diuine nature of Christ ; or for the holy Ghost ? say also then that Augustine doth ignorantly confound them . Further , doth not the Scripture indifferently sometime ascribe the same worke to Christ , sometime to the holy Ghost : as our Sauiour saith , The spirit of my father speaketh in you , Math. 10. 20. which Marke nameth the holy Ghost , Mark. 13. 11. and S. Paul saith , Seeing ye seeke experiment of Christ , that speaketh in me , 2. Cor. 13. 3. So the Apostle saith , that Christ offered himselfe , Hebr. 7. 17. and thorough the eternall spirit he offered himselfe : chap. 9. 14. which Ambrose vnderstandeth of the holy Ghost . Say also that the Apostles ignorantly confound the diuine nature of Christ , and the holy Ghost . But that it may fully appeare , who is both the ignorant , and errant too , ( to vse his owne words ) what a dangerous and suspitious speach is this , taking the word spirit , for soule , I might haue diuided Christ , and his spirit , without all suspition of ignorance , and his imputation of error : 3. b. p. 97. yea , and dare any presumptuous spirit diuide that , which God hath inseperably vnited , the deitie , and humanitie , ( to the which belongeth the soule 〈◊〉 spirit ) in one person in Christ. Our Sauiour said vpon an other occasion , Let none put asunder that which God hath coupled together , Math. 19. 6. which rule holdeth in generall , that it is no lesse presumption , to diuide the humane soule from the person of Christ , which is hypostatically vnited for euer : I may here say with Hierome , Nescio quid veneni in syllabis latet : I can not tell what poison lieth hid vnder these syllables . But to returne his owne words , it may be that these things haue slipt from you , thorough heate of contention , rather then perswasion of heart : 2. b. p. 207. yet I say againe with Hierome , Non bonae suspicionis est , cum in eodem sensu verba dissentiunt : it is no good suspition , when in the sa●e sense the words doe dissent . If he hold the hypostaticall vnion of Christs soule and bodie with his Godhead , why doth he in words diuide them ? 4. Concerning the fourth position , which he calleth straunge , the words of the Replyer are these : the ioyes of heauen may be truly , though not fully felt in this life : whosoeuer counteth this position strange , sheweth himselfe indeede a straunge fellow , and a straunger from such true feeling of heauenly ioyes . What thinketh he of those three , Peter , Stephen , and Paul , whome Ambrose giueth in instance : Petrus in monte Domini aspiciens gloriam Christi : noluit descendere , Stephanus cum Iesum vidit , lapidari non formidabat : Paulus raptus in Paradisum , vsum proprij non sentiebat corporis : Peter in the mount of the Lord beholding the glorie of Christ , would not descend : Stephen , when he sawe Iesus , feared not to be stoned : Paul , being rapt into Paradise did not perceiue the vse of his owne body . Thinketh hee , that they euen in earth felt not the true ioyes of heauen , though not so fully as they enioy it now ? Yea this wrangler himselfe confesseth vpon these words of Peter with our eies we saw his maiestie : that they enioyed the sight of his glorious maiestie in this life . Could he then be so forgetfull , as to call it a straunge position , that the true ioy 〈◊〉 heauen may be felt in this life : is it not a true heauenly ioy to see the Maiestie of God ? how say you , ( Sir Medler ) speake out , is it not ? your owne mouth doth condemne you : What if the Replyer had said with Augustine , that heauen may be in this life , in the soule of the righteous : or with Ambrose , that the spirit of grace maketh the regenerate heauenly and celestiall : he would also haue thought in his vnheauenly blindnes , that he had spoken straungely also : for where heauen is , and men are become heauenly , what should let them , but to haue a feeling also of heauenly ioyes . The Recrimination . Now let vs turne aside a little to take a view of his blinde errors . 1. He holdeth , that the originall text of the Scriptures is corrupt , in these words ; And say we must goe to the originals : I will runne with you to those fountaines , whose pure waters if the foule feete , and vncleane hands of some had not corrupted , &c. there could neuer be so many grosse and filthie errors drawne and deriued thence . 1. b. p. 26. 2. The Syriake together with the Greeke he holdeth to be the originall tongues of the new Testament : ibid. whereas there can be but one originall tongue to the rest : if hee graunt the Greeke be the true originall , then the Syriake is not , which was translated out of the Greeke . So in an other place he reprooueth the Replyer for reiecting the Syriake , as contrarie to the originall . 3. He preferreth the Latine text before the originall Greeke . Act. 2. 24. reading , the sorrowes of hell , for the sorrowes of death , as the originall Greeke hath : saying , I see no cause , why I should not approoue the old Latine text : 3. b. p. 30. so also , 2. b. p. 154. shewing hereby of what house he commeth , and whose disciple he is , iustifying the Latine translation against the originall : of the which further , he thus vnreuerently writeth : As for that vulgar Greeke now extant , whether it be the true Authentike originall or no , is a question , because it is neither the most auncient , nor that which was most vsed in the Auncient Church : and beside that it is not free from corruption in diuers places . 3. b. p. 14. What could be spoken more to the derogation of the authoritie of the Scriptures , then thus to abase that originall , wherein the Apostles themselues did write . And in this prophane , and ( little better ) then Popish assertion , he hath vttered three great vntruths : that the Greeke originall , which we now haue , is not the most auncient ; that it was not most vsed in former times ; that it is in some places corrupt : none of these slaunders of the text , shall he euer be able to iustifie . 4. He calleth the booke of Ecclesiasticus , which the Church of England counteth among the Apocryphall bookes , the word of God : 2. b. p. 70. and in the next page before , he calleth it Scripture , I thinke it fit to ioyne Scripture with Scripture , making mention of Ecclesiasticus . And that we may see , he is no chaungeling ; in an other place hauing alleadged a place out of Ecclesiasticus , he addeth , by which Scriptures it is plaine . 2. b. p. 136. Such a diuine as he is , such is his Scripture : how audacious is this fellow , that contrarie to the iudgement and determination of this Church , dare make Ecclesiasticus a booke of Canonicall Scripture ? 5. The question beeing demanded , why the soule may not be taken for his ( that is Christs ) whole person , as well as holy is vnderstood to be his flesh ? answere is made , because cause it ( that is , the soule ) is no part at all of the whole person , while it remaineth seperated from the body : for of these two the whole person consisteth , when they are ioyned together liuing , &c. 2. b. p. 162. Where , seeing the demaund is made concerning Christs soule , the answere containeth two manifest errors , or rather heresies : the one , that the soule seperated from the body , was no part of Christs person : which sauoureth strongly of the heresie of the Apollinarists , that made the man Christ without a soule : the other , that the soule and body ioyned together ( that is , in Christ , for of him the question is proposed ) make his whole person ; which inclineth to the heresie of the Nestorians , that made two persons of Christ ; one , as he was the sonne of God ; the other , as he was the sonne of man : which was the heresie also of Theodorus , condemned in the 5. Synod . ca. 12. I am right sorie , and it pitieth me for this poore man , that so windeth himselfe in his owne wordes , as that hee hath made a maze and labyrinth for himselfe , out of which he cannot get out . He , if he had met with the like aduantage , would haue cried out with open mouth ( heresie , heresie ) as he doth notwithstanding in diuers places vntruely obiect . But we forbeare him that tearme , as hauing slipped here rather of ignorance , and as one , to vse Hieroms words , qui magis misericordia dignus , quam invidia : which had more neede to be pitied , then enuied . 6. Alleadging the corrupt translation of the Septuag . Iob. 38. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Did the porters of hell at the sight of thee shrinke for feare , or rather were astonished ? whereas the true reading according to the originall is this : hast thou seene the gates of the shadow of death ? he saith , they were here propheta● verius , quam interpretes , Prophets more like then interpreters , and iustifieth their faulty translation against the original . 2. b. p. 178. 7. He saith that Iehouah is the essentiall name of God , or rather the very essence it selfe , because his name and nature are all one . 2. b. p. 196. Who but this blinde archer would shoote such blinde bolts ? if hee had said Iehouah signified the very essence of God , he had said wel ; but that it is the very essence of God , is an absurd speech : for then the essence of God may be seene and vttered , as this word Iehouah can : then should it be lawfull to adore this name wheresoeuer we see it painted or written , if it were the very essence of God. 8. This is the guerdon laid vp for Gods children , to participate euen with his Godhead , for to this ende he tooke vpon him our humane nature , that we might be capable of his diuine substance : and to this ende he alleadgeth Saint Peter , that by them we should be made partakers of the diuine nature . What strange speeches are these ? that wee shall participate and be capable of the godhead and diuine nature , as Christ was of our humane ? How much differeth he now from the Origenists error , that vniuersa creatura redigetur in diuinam naturam , that euery creature shall be resolued into the diuine nature ; noted a before : or frō the family of Loue , that say they are godded with God. It is held to be a great error in Osiander , that man is iustified by that iustice , not which Christ had as man , but whereby he was essentially iust as God : and this is well confuted by that Popish champion , both by scriptures and fathers : as Augustine expoundeth what this iustice is ; qua nos eius gratia iusti sumus , &c. cum iuste viuimus , &c. non qua ipse iustus est , aeterna sua & incommutabili iustitia : wherby we are iust through his grace , when we liue iustly , &c. not by his eternall and immutable iustice , whereby he is iust himselfe . This error , this wandring discourser cannot bee free from , for if Gods children shall participate with the godhead and diuine substance , then also with the essentiall iustice , which is inherent in that diuine substance . As for that place of Peter , it serueth not to prooue any such participation of the diuine substance , vnlesse hee will say , that euen in this life we are also capable of the godhead : for the Apostle speaketh of that conformitie to the diuine nature , which is in the Saints in this life ; namely , in flying the corruptiōs of the world , as the next words shew , which doe serue to expound the former : so that ( as a good interpreter saith ) it is to be noted , that the name of nature here doth not signifie the substance , but the qualitie : yea , that great defender of the Pope-catholike faith ( whom it may be he more respecteth , then our Ecclesiasticall expositors ) doth hit the right meaning of this place , expounding it by the like : as , I said ye are gods , and ye all are children of the most high : and , behold ( saith the Apostle ) what loue the father hath shewed on vs , that we should be called the sonnes of God : and , euery one that liueth i● borne of God. This partaking then of the diuine nature , is not in the communication of his substance , but our conformation in holinesse and loue : so that we are as it were deified , in beeing made conformable to God : as M. Caluine speaketh , and long before him Bernard vsed the same phrase , thus writing : Oportet nos in eundem affectum transire , vt quomodo Deus omnia propter seipsum esse voluit , sic & nos ipsos propter ipsum esse volumus : sic affici , deificari est . We must passe into the same affection with the creator , that as God would haue all things for himselfe , so that we be willing to bee our selues for him : so to be affected , is as it were to be deified . This our deifying , is not in passing into the same identitie of nature with God , but in imitating the diuine qualitie : not in beeing transformed into the same condition of substance , but in beeing chaunged into the like affection . It was the wicked opinion of the Manichees , that as wee were made out of Gods nature , so we should returne to it againe . Let this braine-sicke concluder take heed that hee fall not downe into this pit , standing so neere the brinke : saying , that we shall be partakers of the diuine substance & Godhead : in which sense also if hee vnderstand the blisfull fruition of the godhead , to be made partakers and capable of the diuine nature and godhead , as it seemeth his meaning is : it is also an erroneous speech , and neither agreeable to the scripture , nor antiquitie , as hath beene shewed : what that fruition of God shall be , Bernard well sheweth : tripliciter in aeterna illa beatitudine fruemur Deo , &c. wee shall three waies enioy God in that eternall blessednesse , beholding him in the creatures , hauing him in our selues , and knowing the very Trinity in it selfe . 9. To descend , is a voluntarie action , whereas to suffer torments , is a violent passion . 3. b. p. 201. In which vnaduised speech , he must either confesse , that Christ indured no torments for vs vpon the crosse , contrary to the Prophet ; he was wounded for our transgressions , and broken for our iniquities : or that he suffered them violently , and so not voluntarily , contrary to our Sauiours owne words : No man taketh it ( that is , my life ) from me , but I lay it down of my selfe . 10. He calleth certaine points of doctrine ( exempli●ied by the Replyer in another booke , for straunge and vnsound positions ) most true and sound positions . 2. b. p. 20. and yet afterward he confesseth , that the very first thereof , which is this , that Christ is not originally God , is the most damnable heresie of Arrius , ibid. p. 21. Thus he ignorantly maketh himselfe an Arrian ; for thus may his owne speeches be retorted against him : whosoeuer saith that Christ is not originally God , is an Arrian : this proposition is his owne : but so holdeth this confused confuter , in calling it a true and sound position : this also is his owne , for he calleth all those true and sound positions , there excepted against , whereof this is the first . Ergo : by his owne confession he draweth himself into suspiciō of Arrianisme . Indeede , this ( heresie-mouther ) that hath often in his mouth , heresie , heretike , obiecteth Arrianisme , but very simply to the Replyer , because alleadging the words of S. Paul of our Sauiour , iustified in the spirit , he by the spirit , vnderstandeth his diuine spirit and nature : as quickned , saith he , in your sense signifieth to be made aliue , so must iustified to be made iust , which is ranke Arrianisme : 3. b. p. 60. poore silly fellow : and doth he know what Arrianisme meaneth : for though the Replyer medleth not here with the signification of the word iustified , but alleadgeth this sentence , for the vse of the word spirit : neither doth he take the word iustified , in the actiue signification , as we are said to be iustified : but passiuely , as when wisdome is saide to be iustified of her children , Math. 11. 19. that is , approoued and declared to be iust : yet if it be referred to Christs humanitie , it is no Arrianisme to say , that he as man was iustified , not from sinne , which he had not , but preserued by the inhabitation of the spirit from all sinne . If this be Arrianisme ? then is Chrysostome an Arrian , who deliuereth these two expositions of this place : Sive hoc intelligi potest , &c. whether this may be vnderstood , because wisdome is iustified of her children , or because he did none deceit , as the Prophet testifieth , saying : Who did no sinne , neither was any guile found in his mouth : he vnderstandeth this iustification , of his preseruing from sinne . And what is it more , to say that Christ as man was iustified , or that he was sanctified : but our Sauiour saith of himselfe , whome the father sanctified , Ioh. 10. 36. if for Christ to be made iust , be Arrianisme ; then also to be made holy ? Then he seeth who is charged with Arrianisme in his sense , which once to thinke , were horrible blasphemie . I therefore say vnto him , concerning this imputation of Arrianisme , Vides ne quomodo ista non sententia , sed vescia , non solum mani sonitu , sed in capite vestro crepuerit : See you not , how this , not sentence , but bladder , not onely with a vaine cracke , but is broken vpon your owne head . 11. He affirmeth , that the baptisme of Infants , is not to be found in Scripture , by any ( expresse ) literall mention : 2. b. p. 170. for though he leaue out that word expresse , yet he of whome he borroweth this opinion , vseth that terme : and he may put literall in his purse : his meaning is , that it is not expressely deliuered in Scripture : for there he impugneth that conclusion , that nothing is to be admitted , that is not expressely deliuered in Scripture . Now then that baptisme is expressely grounded vpon Scripture , and not vpon tradition : which must follow vpon the other , it is diuersly euident . As because Christ commandeth little children , not to be forbidden to come vnto him : the Church is cleansed by the washing of water through the word : of which Church , infants are members : Christ commandeth to baptize all nations , among the which children are counted . And seeing infants were circumcised , in stead whereof baptisme succeedeth , which the Apostle likeneth to circumcision : it is euident that the baptisme of infants is founded vpon Scripture : it is also the doctrine of our Church , that the baptisme of infants is most agreeable with the institution of Christ : but where is the institution of Christ to be found , but in expresse Scripture : what shamelesse dealing then is this , to say that they which hold the contrarie , namely that the baptisme of infants is not expressely found in Scripture , doe maintaine the doctrine of the Church , when they directly impugne it . And this vncertaine and wandring opinion , giueth occasion to the wicked heresie of the Anabaptists : that affirme the baptisme of Infants to take beginning from the * Bishops of Rome , and not from the Apostles . 12. He further among those things , which are not expressely deliuered in Scripture , giueth in instance , our beleefe in the blessed Trinitie : 2. b. p. 170. whereas the auncient Fathers of the Church , haue principally out of the Scripture prooued this Article concerning the Trinitie : as Origene vrged that place in the 51. Psal. where mention is made of three spirits : principalis spiritus pater , &c. the principall spirit is the father , the right spirit the sonne , and the free spirit the holy Ghost . But more pregnant is that place which Ambrose selecteth ; the grace of our Lord Iesus Christ , the loue of God , and the communion of the holy Ghost , be with you all : Trinitatis hic complexio est , & vnitas potestatis : here is a coniunction of the Trinitie , and the vnitie of power . Augustine doth conclude the Trinitie from that heauenly vision in the baptisme of our Sauiour : Apparuit manifestissime Trinitas , &c. The Trinitie appeared manifestly , the Father in the voice , the Sonne in man , the holy Ghost in the doue . But of all other those places are most full for the Trinitie : Math. 28. 20. Baptizing them in the name of the Father , and the Sonne , and the holy Ghost : and that other , 1. Ioh. 5. 7. There are three which beare record in heauen , the Father , the Word , and the holy Ghost : who of any iudgement reading these places , can denie for shame , but that the blessed Trinitie , is expressely deliuered in Scripture . 13. The coeternitie of the Sonne with the Father , is an other point obiected , not expressely deliuered in Scripture : which is euident by the words of the Euangelist , that the word was in the beginning with God. Augustine out of those words of our Sauiour , I and my father are one : concludeth his equalitie with God : & so consequently his coeternitie . Bernard inferreth it out of those words of the Prophet : Who shall declare his generation . And further he thus saith , Commendant nobis sacrae literae Christum ex patre , in patre , cū patre , &c. quod dicitur ex patre , ineffabilis est nativitas , quod in patre , consubstantialis vnitas , quod cum patre , equalitas maiestatis : The sacred letters doe cōmend vnto vs Christ of his father , in his father , with his father : that which is said of his father , is his ineffable natiuitie , in his father , his consubstantiall vnitie , that with his father , the equalitie of his maiestie . These fathers held , that these mysteries were not to be learned els where , then in the Scriptures , as most plainely therein expressed . 14. The proceeding of the holy Ghost , he thinketh also not to be expressely deliuered in Scripture : 2. b. p. 170. whereas notwithstanding , our Sauiour saith directly , Whome I will send vnto you from the father : and , whome the father will send in my name . Augustine would prooue it out of those wordes in the Gospel , vertue went out of him : for it is cleare that the holy spirit is called vertue : but that other place is more euident , which Augustine vrgeth also : He shall not speake of himselfe : and , he shall receiue of mine : Audire illi scire est , scire ess● , à quo ergo illi essentia , ab eo scientia : to heare , is to him to know , to know , is to be : from whome his essence is , from him his science : seeing then he heareth and receiueth from the sonne , he also hath his essence and proceeding from the sonne . These holy mysteries of the Trinitie , the coeternitie of the Sonne with the Father , the proceeding of the holy Ghost , the fathers take to be expressely set downe in Scripture , as Bernard , speaking of the mysterie of the Trinitie : Non potuit expressius commendari , &c. It could not be more expressely commended , then it is necessarie to beleeue . To say therefore , that these points of doctrine , are not expressely deliuered , is to giue way vnto those wicked heretikes , the Sabellians that denied the first , the Arrians the second , the Macedonians the third . Beside these errors , adde as many more , which he calleth true and sound positions , beeing indeede vnsound and corrupt doctrines , as is partly touched before : slaund . 10. and more at large els where : which I will not now repeate , because I am onely to deale here with this froward spirit , leauing to prouoke those of more modest cariage , though in some things otherwise minded . Now , what hath this blind obiecter of error gained to himselfe , but his owne shame , who reckoneth that for errour and falsitie in others , which agreeth with truth and veritie ; and seeth not his owne grosse and erring ignorance . He with a curious eye obserueth others slippes , and tripping ( nor that neither ) while himselfe stumbleth , and falleth downe flat : the Prophet saith , Woe vnto them that speake good of euill , and euill of good , which put darknesse for light , and light for darkenesse : I pray God he be not of that number . Ambrose saith well , talis consiliarius sit , qui nihil nebulosum habeat : He that aduiseth others , must not bee ( darkened ) or ouercast with clouds himselfe . And Hierom wel admonisheth , Non confundant opera sermonem tuum : Let not thy workes confound thy words . And this blinde guide , while he noteth other mens wandrings , should not haue gone himselfe out of the way : he telleth the Replyer most disdainefully , and withall vntruely , that hee hath neuer a good thought of his owne . 2. b. p. 106. while his own heart is pestered with erroneous and malitious cogitations : and no maruell , for as Iosephus well saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a temperate heart is the hauen of ( good ) meditations : while the heart therefore boyleth with intemperate enuie , the spring head being troubled , the waters issuing from thence cannot be cleane : I wish hee may haue grace to see his errors , and to confesse his ignorance . Tully hath a good saying , Cuiusuis est hominis errare , nullius nisi insipientis perseuerare in errore : Any man may erre , but none but vnwise men continue in error . Let him not thinke it folly to reuerse with iudgement , what hee hath written with error : It is a wise mans part rather to amend what is amisse , and to straighten that which is crooked , & to rectifie by the line of truth , that which hath beene set downe against the rule of truth : and so againe I commend vnto him , that worthy sentence of Cicero , Optimus est portus poenitenti , mutati . consilij : the best hauen to repentāce , is to change the ( heart and ) purpose . The 7. imputation of Blasphemies . The accusation . 1. The heauinesse which Christ felt in his soule , was not through the horrour of eternall death , as you and others doe blaspheme , &c. 2. b. p. 193. 2. Why doe you not exempt it ( that is , the soule of Christ ) from all kinde of death whatsoeuer , but then your blasphemous hell torments , which you make a third kinde of death of the soule , cannot stand . 2. b. p. 91. 3. Let the godly iudge whether those your inward afflictions , reach not to the height of sinne and damnation , and so consequently proue your doctrine in this point to be blasphemous , euen by your owne confession . 3. b. p. 67. 4. By this time , I trust euery well disposed Reader doth see , how this your exposition of this prophesie of Dauid , hardeneth the Iewes , encourageth Atheists , iustifieth old damned Heretiks , confirmeth Saduces and Epicures , which deny the immortalitie of the soule , &c. and finally openeth the way vnto blasphemie , paganisme , and all impietie . 3. b. p. 51. The iustification . 1. HOw iniuriously this belcher out of blasphemie dealeth with the Replyer , his owne conscience , if it be not seared with an hot yron , knoweth ; & there neede no other iudge : for the Replyer in as plaine tearmes as hee could vtter it , denieth that there was in Christ any feare of eternall death , in these words : Wee willingly graunt , that Christ feared not hell fire , nor euerlasting destruction : these authorities presse not vs , but rather helpe our cause ; for Christ neither feared temporall , nor euerlasting death , as these fathers witnesse , and the Apostle saith he feared , Heb. 5. 7. what then remaineth , but that he feared the cup of Gods wrath mixed with death : and as Cyprian saith , before cited , difficultatem extremi exitus , The difficultie or hardnesse of his last passage , that is , in respect of Gods wrath tempered with it . And in the other place quoted , these are the words ; Though Christ neither felt , nor feared euerlasting death , yet he both felt and feared his fathers displeasure that causeth it . What impudencie is this , to vse his owne tearme ( for I may call a spade a spade ) to charge the Replyer to affirme that which he instantly denieth : let the charitable reader iudge of him in the rest , as he findeth his faithfull dealing here : when hee quoteth any place out of the Replyers bookes , not rehearsing the words , suspect the like fraud . This false charge then of blasphemie , returneth vpon his owne head , and by the lawe of retalian and equalitie , he should be censured as a blasphemer , for beeing a false witnesse therein against another . 2. The Replyer freeth Christs soule from all kinde of death of the soule , which is either by sinne , or damnation ; though beside these , a kinde of death may be affirmed to haue beene suffered by Christ in his soule , in respect of the inward afflictions and perplexitie which he indured , wrestling euen with the wrath of his father : yet hee wisheth this phrase of speech to bee forborne and discontinued ; therefore hee freeth the soule of Christ in effect , from all kinde of death of the soule properly so called . Further , if it be blasphemous to say that Christ suffered some of the sorrowes and torments euen of hell in his soule , what thinketh he of that propheticall saying of Dauid , Psal. 18. 3. The sorrowes of hell haue compassed me : and Act. 2. 24. he loosed the sorrowes of hell : as the Latine interpreter readeth : doth he also say , that these are blasphemous speeches ? nay doth it not come neerer blasphemie , to denie Christ to haue suffered in his soule for our soules , and so to rob him of the most glorious part of his passion ? 3. And doth he count it also blasphemous , to say that Christ suffered the inward afflictions of his soule ? then he most blasphemously must charge the Prophet Dauid with blaspemie , who saith in the person of Christ , Thy terrors haue I suffered from my youth : or as the Latine interpreter whom Augustine followeth , terrores tui conturbauerunt me , thy terrors haue troubled mee : For that diuers sayings in this Psalme are propheticall , as that vers . 5. free among the dead . Augustine confesseth , who saith also of this whole Psalme , Christi vocem , &c. Let vs heare the voice of Christ singing in the prophesie . Further , when the Prophet saith , he shall see of the trauaile of his soule : or , as the Latine interpreter , because his soule laboured : what other trauailes and labours of the soule were these , then the spirituall and internall ? And is he not ashamed to say , that these inward afflictions are blasphemous , euen by the Replyers owne confession , as reaching to sinne and damnation : when as in direct words he freeth Christs soule from all sinne and damnation : but not from inward afflictions . Further , if all inward afflictions include sinne and damnation , then he wil fasten vpon S. Pauls soule sinne and damnation : who confesseth he had fightings without , and terrors within : and so was not voide of inward and spirituall afflictions . This then is the issue , vpon his owne words , either to denie , that Christ suffered the inward afflictions and terrors of the soule , which to him is inglorious , in denying the most honourable part of his sufferings , or if he did , that he incurred either sinne and damnation , which to thinke were blasphemous . 4. If to vnderstand by nephesh , the soule , that is , the life , in that prophesie of Dauid , Psal. 16. doe breede all those supposed inconueniences ; then belike the Prophet Dauid , in saying , My life draweth neere to hell , gaue way and occasion to Atheisme , impietie , blasphemie : for , he there calleth it life , not soule : if those absurdities follow vpon the construction of the one place , it can not be auoided in the other . Againe , what an absurd consequent is it , that the immortalitie of the soule should fall to ground , and so the Sadduces and Epicures be confirmed , if it be not prooued from this place ? As though there be not many more places pregnant in Scripture , to prooue the immortalitie of the soule ? And as for iustifying of olde damned heretikes , let him take heede , least by casting Christs soule into hell , the place of the damned , he make not a way for them himself : for two heresies there were , one that Christs soule descended into hell , there to suffer the paines and torments , which the damned spirits abide : an other , that Christ by descending into hell , deliuered all which were there in torment : to these heresies they come nearer , which affirme Christs locall de●cent in soule to hell , then they which denie it . Then to returne his owne words : by this time I trust , euery well disposed Reader doth see , how this your obiection of blasphemie reboundeth vpon your owne head , with shame enough : while he would set fire on an others tower , his owne braines are pasht out with Abimelech : and his serpentine obiections are deuoured of a contrarie serpent : His vncharitable charge , is discharged vpon himselfe : it no more hurteth the Replyer , then the viper , that leaped vpon Pauls hand : and as Diogenes wittily said of one , whome he heard to raile vpon him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him also beate me beeing absent : so false calumniations shall no more fasten vpon the innocent , then blowes vpon him that is absent . And as for these so improbable and vnreasonable accusations of blasphemie , I may say with the Orator ; Opinor eum non tam fuisse sceleratum qui fingeret , nec tam furio sum qui crederet : I did thinke he had not beene so leud to imagine them , nor so without wit to beleeue them . The Recrimination . I am loath to set vpon this ( chafing Challenger ) and to charge him in the same kinde : It is no small matter to lay vpon any the imputation of blasphemie ; seeing the greatest sinne in the world is called by this name . But seeing he which prouoketh , is the beginner of the battell , and the defender doth but take the chalenge , I hope the fault is the lesse , if I shall answer him in his owne kinde , and beate him with the weapon , which he hath chosen . It was a good excuse , which Tullie vseth in answearing Salusts inuectiue : Si mihi forte offendimini , iustius huic quam mihi succensere debetis , qui initium introduxit : If ye perhaps be offended with me , ye ought to be more iustly incensed against him , then me , because he began the quarrell . 1. His presumptuous speeches , and some of them tending to blasphemie , in part are these : 2. b. p. 8. I will comfort my selfe with that saying of our Sauiour : de bono opere lapidor , I am stoned for my good worke : what presumption is this , to compare himselfe a sinnefull man , with the holy person of Christ ; and his intemperate , slaunderous , railing , and vncharitable writings , with Christs most heauenly sermons and miracles ? 2. He confesseth that Christ loo●ed the sorrows of hell for himselfe : 2. b. p. 37. then it must follow , that he was in the sorrows of hell before he loosed them , whether he saith in soule he descended : ( for the knot must first be tied , before it be loosed : ) but this he himselfe in many places counteth a blasphemie to affirme : before blasph . 2. 3. 3. The word ( openly ) prooueth , that it was no triumph at all vpon the crosse : for that conquest vpon the Crosse , was openly an ouerthrow , and therefore no triumph . And againe a little after : If Christ triumphed on the Crosse , as you say he did , it was according to the proverbe : triumphus ante victoriam , a triumph before victorie . 2. b. p. 188. What a derogation is this to the triumphant and victorious crosse of Christ , thus contrarie to the Scriptures to say , that it was an ouerthrow , rather then a triumph : seeing the Apostle thus witnesseth , that he might destroy thorough death , him that had power ouer death , that is , the Deuill . If the Deuill were destroied by the death of Christ , then was he conquered , and ouerthrowne : how then did he not tremble to say , that the conquest vpon the crosse , was openly an ouerthrow : and did not our Sauiour himselfe say vpon the crosse , It is finished : what els was finished , but the redemption of mankind , in deliuering of mankinde from the kingdome of Satan . And was his heart so prophanely caried with the spirit of derision , to scoffe at Christ by that vsuall prouerbe , triumph before victorie : this is a more heinous offence , then Ismaels was to scoffe at Isaak . He may remember , whome he scornefully calleth Ismaelites : 2. b. p. 18. Such an Ismaels tricke shall he not finde in all their writings : it were better they were all set on a light fire , then that their pennes should be stained with such impietie . God mollifie his hard heart , that he may in time repent him of this so great iniquitie . 4. As the theefe was partaker of Christs humanitie , in suffering with him on the crosse● so he was partaker with him in all his deitie : 2. b. p. 199. to this ende he tooke vpon him our humane nature , that we might be capable of his diuine substance : p. 203. if we should not communicate with Christ in all his glorie , &c. we should be no better then the wicked . 2. b. p. 205. What harsh stuffe is this , and fit to be waighed in the ballance of blasphemie , that we shall be partakers of Christs diuine nature , as he was of our humane : and so the Saints shall become Gods with Christ , as he was made man with vs. 5. Resurrection is attributed by Peter , as well to Christs soule returning out of hell , as to his bodie rising out of the graue . 3. b. p. 38. What a strange paradox is this ? In the Creede we are taught to beleeue the resurrection of the bodie , but the resurrection of the soule in the next world , was yet neuer heard of : neither hath Peter any such meaning : for that was raised of Christ , which rested in hope : but it was his flesh ( not soule ) that rested in hope , Act. 2. 26. that is raised , which before was sowne by death : but the bodie onely was so sowne , not Christs soule : both these propositions are S. Pauls : that which thou sowest is not quickened except it die , 1. Cor. 15. 36. so also is the resurrection of the dead : 24. it is sowne a naturall bodie , and is raised a spirituall bodie . v. 44. How farre now is he from bringing death vpon Christs soule , ( which could not be quickened in the resurrection , except it first died ) which he himselfe counteth blasphemie . 6. Is there not a most plaine distinction betweene the holy Ghost , who foretold , and Christ , who endured these afflictions ; and that not in person onely ( which is the point I stand vpon ) but in nature also , I meane his diuiue nature , &c. 3. b. p. 94. Doth hee not here manifestly affirme , that there is a plaine distinction betweene the holy Ghost and Christ , not in person onely , but in his diuine nature ? was this doting diuine well aduised thus to write ? What Macedonian heretike would haue written more in disgrace of the holy Ghost , then to say he is distinguished from Christ , euen in his diuine nature ? 7. And as hee dealeth with Christ himselfe , the like measure he offereth his seruants , for thus irreuerently hee writeth of Peter : you thinke all men to be vncleane & impure in comparison of your selues , which was partly Peters error , Act. 10. 2. b. p. 107. But doth hee speake as he thinketh , had Peter such an opinion of himselfe , as to thinke al men vncleane and impure beside : Peter onely held as yet them of the vncircumcision to be vncleane , not of any singularitie of opinion , but because it was not yet reuealed to him . 8. Thus also hee serueth the Prophet Dauid , making him almost in hell : for that place , Psal. 94. 14. If the Lord had not holpen mee , my soule had almost dwelt in silence . This place of silence , he ignorantly vnderstandeth of hell . 2. b. p. 149. yet falsly printed 159. But Dauid else-where declareth his hope , that he was sure neuer to goe to hell : when I awake I shall be satisfied with thine image , Psal. 17. 15. This holy Prophet now is much beholding to this ( pragmatical Nouelist ) in placing him almost in hell . 9. The like censure hee giueth of that holy man Iob , vnderstanding those his word● the graue ( or hell saith hee ) shall bee mine house , and I shall make my bed in the darke , Iob. 17. 13. of hell : for the graue is neuer called the place of darkenesse . 3. b. p. 152. and herein hee maketh Iob a figure of Christs beeing in hel , p. 153. What iniury doth this ( vnholy glossograph ) offer to this holy man , who was most sure he should neuer goe to hell , thus professing his faith ; I am sure my Redeemer liueth , &c. Iob. 19. 25. 10. And to end where I began , with his hard vsage , as toward the seruants , so against the Lord and master himselfe : these words of Peter , quickened in the spirit , hee applyeth to Christs soule in this sense ; that hee was not made aliue in soule , but kept or preserued aliue . 2. b. p. 85. and alleadgeth to this purpose other places , where the word is so taken : as Nehemiah speaking of the heauens & earth , saith , thou preseruest them : and Saint Iames saith , receiue the word with meekenesse , &c. which is able to saue their soules . Now then , if Christs soule be said to bee preserued aliue in either of these senses , as in the first , then was it saued from death and mortalitie , and corruption , as the heauens and earth are ; and so the soule of Christ should not be immortall of it owne nature , but by speciall preseruation : if he take it in another sense , to be saued as our soules are , which is from damnation , then it will follow , that Christs soule was subiect to damnation , as ours are without him , and so had neede of saluation : which way soeuer he saith his soule was saued aliue , hee must needes incurre most horrible blasphemie . Here I may now fitly apply Hieroms words vttered against Heluidius : Illud dico praeveniens , gloriae mihi fore tua maledicta , cum eodem , qu● Mariae detraxistiore , me laceres , & caninam facundiam servus domini pariter experiatur & mater : This I say aforehand , that your railing will bee a glory vnto me , when as you tare me with the same mouth , whereby you backbite Marie : that both the seruant of the Lord , and his mother , may together haue experiēce of your doggish eloquēce . But I may say more , that the seruant neede not thinke much to be slaundered , when as the Lord himselfe is blasphemed . I am sory in my heart ( God is my witnesse ) that this man was so farre carried in his vncharitable heate , as not onely to breake charity toward men , but to violate pietie also toward God : and let him remember what the Apostle saith , It is a fearefull thing to fall into the hands of the liuing God. Augustine hath a seuere sentence , Si quis per inuidiam opera diuina blasphemat , quoniam bonis dei , hoc est , donis dei malitia sua resistit , in spiritum sanctum peccare , & propterea spem veniae non habere existimandus est : If any man through enuie doe blaspheme the workes of God , because he by his malice resisteth the good things of God , that is , the gifts of God , he is to be thought to s●nne against the holy Ghost , and therefore to haue no hope of forgiuenesse . Let him therefore take heede , lest while hee goeth on , by enuy miscalling the gifts of God in others , counting the defence of the truth blasphemie , hee bee not giuen ouer euen to blaspheme the truth it selfe , and the Lord of truth , and so endanger his owne soule : he knoweth what the ende of blasphemers is : One may say vnto him , as Tullie did to Antony , miror te , quorum facta imitere , eorum exitus non perhorrescere : I maruell that you are not afraide of their ende , whose doings you imitate : and let him in time recall his words , and bee sorie for the slips of his penne ; lest what he hath erred in word , hee pay for in deed : and for the blots of his penne , feele the smart of punishment , according to that saying of Theophylact : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what we haue offended in word , we shall suffer punishment for it in deede . The 8. imputation of arrogancie . The accusation . 1. BEcause the Replyer sometime setteth downe Synopsis in the margin , referring the Reader to that booke for breuitie sake ; as treating how the article of the descension hath beene omitted in diuers auncient Creeds : he addeth , as elsewhere is shewed ; he calleth it in solent vanitie , which I should wonder at , but that I knowe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. b. p. 175. and in another place , arrogant vanitie . 2. What arrogant presumption is this in a man of your profession , who should be an example of humilitie , thus imperiously , if not sawcily , to checke and controll all the learned of former ages , as if none of them knew the originall reading in this place , till you came this last day to teach them . 3. b. p. 114. 3. It doth not become inferiour persons publikely to checke and controll their superiours for euery priuate difference in opinion : such malepart sawcinesse I leaue to you , and such other whose common practise it is . 3. b. p. 101. 4. Such is your ambitious humor , that all your geese must be swans , and euery one a present for a prince ; in so much that you pittifully complaine vnto the Kings maiestie of the small reward that you , &c. haue receiued , &c. 2. b. p. 103. The iustification . 1. ANd is it such insolent vanity for a writer , for breuitie sake to haue reference to some of his former bookes ; then he himselfe must goe for an insolent craker , that vsually blotteth his margen , with making mention of his first worthy treatise : as 3. b. p. 54. p. 55 p. 42. and in many places beside . Doth he thinke also Augustine an insolent man therein , who often hath relation to other of his workes ? Noui quomodo soleat contristare lectorem , &c. I knowe how it vseth to grieue the Reader , when from the booke which he hath in his hand , when he falleth into any hard questiō , he is sēt to another , where he may finde the solution thereof . As for his insolent tearmes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee himselfe is both , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , a louer of strife and contention . And yet it were better to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Replyer is not , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Confuter is . And for his obiection of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , selfe loue , Hieromes portraiture doth shew his liuely image : Quidam , qui sibi videntur scioli , pomparum ferculis similes prodeunt in publicum , vt caninam exerceant facundiam : Some , which seeme vnto themselues to know somewhat , doe come forth in publike , like messes of state , to exercise their doggish eloquence . There is no such signe of selfe loue , as when one doth braue a bad cause with insolent words , and bendeth his tongue and penne wholly to the disgrace of others : for he which seeeth his owne faults , will haue no leisure to prie into an others . 2. The occasion , which this ( brauing bragger ) taketh , thus to set vp his bristles is , by reason of these wordes of the Replyer : how translatours doe interpret we are not so much to respect , as how the Originall readeth : therefore because in the originall Greeke there is no word to expresse [ were ] we are not bound to retaine it . Limbom . p. 38. Is this any imperiousnes or saucines to preferre the Originall before all other translations ? And haue not Arias Montanus , who leaueth the verbe out altogether , and Beza , who translateth it in the present tense , according to the natiue sense of the participle of the present tense , which is to be supplied , and the Geneva translators also , followed that reading , which the Replyer preferreth ? And are these also for so doing , saucie and imperious , as ( this saucie fellow ) seemeth to inferre : who is iustly to be taxed for this malapertnes , with those words of the Orator : Cur eos , quos omnes venerari debemus , solus oppugnas : why dare you onely impugne those , whome we ought all to reuerence ? 3. But who is he that checketh superiours for euery priuate difference in opinion ? not the Replyer , who thus writeth , that there are most reuerend learned men of both opinions . Limbom . p. 5. And how doth he checke the iudgement of superiours , in the exposition of that place of Peter , seeing a reuerend Prelate of our Church ( as this arrogant Controller himselfe confesseth ) did encline to that opinion of Noahs time : how doth he checke authoritie , that consenteth with men of authoritie ? But he himselfe is the man , that controlleth superiours : who chargeth the great Bible set forth by the authoritie and consent of all the Bishops of the land , with maintenance of blasphemie : as shall afterward be more fully shewed in the * Recrimination . Indeede this fauning flatterer seemeth euery where to insinuate himselfe to authoritie , thinking vnder that pretense , to finde passage for his errors : as I feare me some in these daies , speake in defence of the place of Bishops , that hate the persons of Bishops . But in true loue and reuerence to that honourable calling , the Replyer thinketh great skorne to be compared with such a painted Parasite , ( to returne his owne tearme . ) He may be thought to be such a friend vnto them , as Hierome speaketh of : Pulchre adulator apud philosophos definitur , blandus inimicus : A flatterer is well defined among the Philosophers to be a fauning enemie . And as he speaketh of an other : Verba ei de alieno stomacho fluunt : His words are framed to please other mens humours : he speaketh not out of his owne heart . 4. As is the building , such are the props thereof : the accusation is here salse , and the grounds thereof are vntrue : for neither hath the Replyer dedicated all his books to the Prince , nor yet the third part of them : nor yet doth he in that place , which he misreciteth , complaine of his small reward for his bookes , but laieth open the generall complaint of students , and the common vilipending of bookes . And doth not he the same , complaining that bookes are in so small request with many , that they esteeme them no otherwise , then gentlewomen doe their fancie flowers , which in the day time they carrie in their heads , and in the night cast at their heeles : doth he thinke himselfe also worthie to weare a goose feather for thus writing . But as for the Replyers geese ( for so he disdainfully calleth some of his bookes ) they shall be able to compare with his supposed swannes , which by the hissing may seeme at the first to be swannes birds , yet by the gagling , shew , they were but hatched in a goose nest : for he is like vnto him , whom Hierom taxeth , Pisoniano vitio laborat , cum loqui nesciret tacere non potuit : he hath Piso his fault , he knoweth not how to speake , and yet he can not hold his peace . As the goose can not sing , and yet shee will alway be gagling . Erasmus spake it modestly of himselfe , but it may be truly said of this intempestiue writer : Multi hoc morbo laborant , mei similes , qui cum scribere nesciant , tamen à scribendo temperare non possunt : many haue my fault , who not knowing how to write , yet can not refraine from writing . When he hath cast all his cards , and taken his accounts , and seeth how little he hath gained by thus writing , he will beshrew himselfe , that he followed not Hieromes counsell : Ne ad scribendum cito prosilias , neque levi ducaris insania : Doe not hastily fall to writing , and be not caried away with cockbraine fittes . The Recrimination . But seeing he putteth the Replyer to it , to finde out the arrogant spirit indeede , who can not better cleare himselfe of this iniurious imputation , then in returning it thither , where it shall finde best entertainment : he shall be set forth in his owne colours , and by his owne words I wil sound the depth of his high and haughtie spirit . 1. I will ascend by degrees , and giue in the first place the least tast of his owne proud humour , how disdainfully he carieth himselfe toward the Replyer : he obiecteth vnto him , want of learning and iudgement . 2. b. p. 46. you vnlearnedly mistake . 2. b. p. 101. you impertinently and vnlearnedly bring the example of Lazarus , &c. 2. b. p. 141. how vnlearned and erroneous is it , to distinguish the person of Christ , and the Messias . 3. b. p. 7. And I pray you , who doth so ? he is more vnlearned , that so imagineth . Your examples are impertinently and ignorantly alleadged . 3. b. p. 67. vnlearnedly translated by you , preacheth . 3. b. p. 107. but himselfe wanteth learning herein , as is shewed before . He taketh exception also to the Replyers person and degree : If you know no difference , &c. you are ill worthie of those schoole degrees , which you haue taken . 3. b. p. 161. And to his bookes : one he calleth a base pamphlet , 2. b. p. 19. I had for a good space cast it aside into a corner , beeing in truth the fittest place for it . pref . p. 4. Such ignorance and want of learning it had beene enough for this ( Paidomastix ) to haue obiected to his schooleboyes . The Replyer , as he confesseth his knowledge not to be great , so he is sure , the others is lesse : it is a pitifull thing , as one saide , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : when one that is not wise , seemeth to be wise : and so it is , when one that is vnlearned , doth arrogate to himselfe the name of learning . Tullie spake sharply to Antonie , and yet but the truth : Implicata inscitia impudentia est , si nescit , quod augurem , nec facit , quod pudentem decet : his encumbred inscience will prooue but impudencie , if he neither know , what becommeth a diuine , nor doe what beseemeth a shamefast man. The Replyers Antonie may take this if he will , as spoken of himselfe . Concerning his person and degree , as the Replyer doth modestly acknowledge himselfe vnmeete for the same , so he seeth no cause , why he may not be thought as worthie thereof , as this brauing Pedantius , of his mastership : and he may say vnto him in Tullies words , without any great boasting : Non video , nec in vita , nec in gratia , nec in rebus gestis , nec in hac mediocritate ingenij , quid despicere posset Antonius : I see not , neither in life , nor in grace , nor in exploits , nor in this mediocritie of wit , what Antonie hath reason to despise . As for the Replyers bookes , euen the most vile and base of them ( hee doubteth not ) but may compare with his most vaine-glorious writings : it had beene good indeede for him , if Limbomastix had beene laid aside , for then this Paidomastix had not shamed himselfe : and if a corner had beene the fittest place for that , I thinke his will prooue as a bundle of rotten stickes fit for the fire : there are some books , which though they availe not to vertue , yet otherwise doe bring some profit with them for knowledge ; as Seneca saith , ad alia multum conferunt , ad virtutem nihil : Some there are , which though they yielde no profit , yet shew arte and cunning in the framing of them ; which may be likened to the Spiders webbes , which are very artificiall , but nothing profitable . But this scholemasters scribling , in truth is of neither sort , the Reader shall finde it neither to edifie for the matter , and much to offend in the manner : vt onerent * legentem magis , quam instruant : they will cumber the Reader rather , then any wise further him . But I wil proceed , and shew how by higher degrees his owne arrogancy riseth still , till it come to the height . 2. He chargeth Tremellius , that in his translation concerning the word sheol , he dealt neither so ingenuously , nor so religiously as he ought . 2. b. p. 130. His translation , of graue for hell , Psal. 6. he calleth false and foolish . 3. b. p. 25. Tremellius and Iunius reading , Psal. 139. 8. is called false and immodest . 3. b. p. 151. 3. Pagnine , Arias , and Tremellius translation , hee calleth false ; adding , that whose late error herein must not ouerrule the auncient truth . 2. b. p. 148. 4. Beza , beside that euery where reiecting his interpretation , he calleth him in scorne , your interpreter . 2. b. p. 171. and 3. b. p. 111. he further chargeth him , by his interpretation to confirme the heresie of the Arrians . 3. b. p. 15. 5. It is no maruell that hee thus hardly censureth the priuate translations of some particular men , when he spareth not to condemne the publike translations of the Bible , which are vsed among vs : as first , beside his light regard of the Geneua translation , calling them in scorne , your Genevian translators . 2. b. p. 131. and 3. b. p. 27. hee thus in most vile tearmes disgraceth them : For your Geneva Bibles , &c. it is to be wished , and I trust , God will worke it in his Maiesties most religious heart , that either they may be purged from those manifold errors , which are both in the Text , and Margent , or else vtterly prohibited . 3. b. p. 49. 6. Neither doth he thus deale onely with the Geneua translation , but euen the great English Bible also , authorized publikely to be read in the Church , cannot escape his virulent censure : as 2. b. p. 48. thus he saith , I cannot conceale a foule & intollerable corruption , which is lately crept into a late edition of our Church Bibles . And further thus peremptorily he proceedeth in condemning the said translation together with the notes : for that diuerse of your Geneuian notes , especially such as tend to the maintenance of that blasphemie of hell torments in Christs soule , are foisted into the margent of the said a Bibles , and some other before them : which you vrge , as if they were the very word of God , making them the pestilent premises of your blasphemous conclusions . 3. b. p. 50. he meaneth the annotation , Luk. 22. 24. he felt the horror of Gods wrath , and iudgement against sinne . and another , Heb. 5. 8. beeing in perplexity , and fearing the horrors of death . Who can endure such presumption , to heare our authorized Bibles charged with maintenance of blasphemie , and pestilent premises of blasphemous conclusions . But he goeth on still in this his arrogant inuectiue , and taketh not onely exception to the marginall notes , as 2. Cor. 13. 7. ( wherein , though some ouersight might bee committed by the Compositor in transposing some notes , hee had no reason thus sawcily to checke and controll the translation it selfe ) but further saith , neither is the text it selfe free from error in translation : and here hee noteth in the margin , 1. Co. 9. 21. where al the exceptiō he can take is to these words , when I am not without law , as pertaining to the law of God : whereas in the originall , it is onely , not beeing without law vnto God : the Geneua translation readeth , as pertaining vnto God : where who seeth not , that in the one translation , these words , as pertaining to the Lawe , and in the other , as pertaining , are no part of the text , but inserted by way of explanation , and should bee written in other characters . But against that other place , Eph. 6. 12. I wonder with what honestie he can take exception , seeing it agreeth exactly with the originall , better then the vulgar latine , which is such a pearlesse translation in his eie : Wee wrestle not against blood and flesh , saith the English , as it is in the originall ; against flesh and blood , saith the Latine : against Princes saith the Latine : against rules saith the English , not rulers , as some Bibles haue : for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against rules or principalities , not princes or rulers . 7. From finding fault with translations , he ascendeth to carpe at the originall , saying , whether the Greeke now extant be the true authentike originall or no , is the question : and he saith further , it is not free from corruptions in diuers places . 3. b. p. 14. 8. He goeth on , and secretly taxeth the fathers ; as first Augustine , for he counteth it a badge of presumptuous singularitie , and pernicious nouelty , to reiect the generall confession ( he meaneth opinion , or exposition ) of the fathers . 2. b. p. 131. And yet Augustine hath a speciall interpretation of that place of Peter , contrary to the current interpretation of most of the fathers of those times ; applying it to the times of Noah . 9. Hee meeteth also with Bernard , calling it absurd to apply descension to the graue . 2. b. p. 155. whereas Bernard maketh direct mention of three descensions of Christ , ad carnem , ad crucem , ad mortem , to the flesh , to the crosse , to death , which is to the graue : so that Bernard also must be content to weare his liuerie of absurditie . 10. Among these fathers may bee numbred the reuerend Prelates of the Church ; towards one of them yet liuing , a reuerend writer , and publike defender of religion , he thus vaunteth himselfe : That whereas he seemed in the first booke to incline to that opinion in Noahs time ( in the exposition of that place of Peter ) he is not so mislead with selfe-loue and singularitie , as you and others are ( though euery way farre his inferiour ) but hath much altered his former iudgement , moued as it may appeare , vpon those reasons laid downe by me , and none but me , in the former booke . 3. b. p. 101. wherein , how vnmannerly hee vseth so reuerend a man , who seeth not ? first , saying by way of comparison , that hee is not so mislead with singularitie , &c. as though he should be somewhat mislead that way , but not so much as others : secōdly , he thinketh he hath his school-boyes in hand , and would put that deepe learned father to schoole , to learne his lesson of him : thirdly , his vanitie appeareth , that hee , and none but he , hath hit vpon those reasons , which changed the Bishops minde ; whereas in truth , he hath borrowed the most of his reasons and testimonies from the other , as may appeare by comparing their bookes together : fourthly , beside all this , it is vntrue which he saith , for that reuerend learned man is still of the same opinion , concerning that place of Peter ; for these are his words : I binde no man to my priuate exposition of the Scripture , but rather stand on those places , which haue the full consent of all antiquity to pertaine directly to this matter . And againe , I thought not fit to presse them , when Augustine had once resigned them . 11. But no maruell if particular fathers be thus taxed , when he spareth not whole Churches ; as 2. b. p. 180. in saying , The Orientall and Romane Church wanted this clause of Christs descension into hell , sheweth a defect in thē , no fault in the Apostles Creede : But the truth is , there was neither fault in the one , nor defect in the other , in the omission of that article then . Thus he prowdly maketh the whole Oriental and Romane Church defectiue , vnlesse he will giue Ruffinus the lie , or Cyprian ( for vnder both their names that treatise goeth ) who so affirmeth , that the article of the descension was not added of olde , neither in the East , nor Romane Church . 12. He bringeth a scandall vpon the whole Church of England , affirming , that in the same there is dissention about substantiall points of doctrine ; for he misliketh and condemneth that defence of the Replyer against the obiection of the Romanists , wherein he affirmeth , that in the Church of England there is no difference in any substantiall point of faith : and concerning the descending into hell , giuē in instance by the Iudasite , whom he confuteth , he answereth , that the difference is not concerning the truth or substance of the article , but the manner . This answer this ( slie fellow ) reiecteth , and would needs haue protestants dissent in substantiall , points of faith : for ( saith he ) the right sense & meaning of the articles of faith , is of the substance : It is true that the substantiall sense of an article is of the substance , but the sense , which concerneth the manner is not of the substance : as the sense or beleife of the articles , that the world was created , that Christ was crucified , that the body shall rise againe , are of the substance : but how the world was created , and in what forme Christ was crucified , and how the resurrection shall be , belongeth to the manner ; and is of curiositie rather to enquire , then of faith , And so likewise in the article of the desceusion , that Christ descended , no good Christian denieth , and that is of the substance ; but how he descended is a question , as euery boy Logician knoweth , that belongeth to the manner . 13. As he thus disgraceth the Church , so he handleth the whole state of the common wealth ; thus vnreuerently and seditiously writing of the honourable assembly of the Parlament : speaking of Limbomastix he saith , published , as the onely colourable meane , whereby to conuay an appeale from his Maiestie and the Clergie , vnto the Parlament , in behalfe of himselfe and others : then it followeth , whereby such their Agents might worke , as hee well kn●we were busiest in hindring the vnitie of the Church : epist. dedicat . p. 10. In the which words , beside diuers vntruths , as that the Replyer conuayeth an appeale from his Maiestie , whereas there is no appeale at all : and it was not fit in the dedication to ioyne his pearelesse Maiestie with his subiects : beside , from the Clergie there is no appeale , the spirituall Lords beeing directly mentioned in the inscription of the dedicatorie : neither doth the Replyer make any appeale for himselfe at all , hauing no agrieuance ( he thanketh God. ) Beside these manifest vntruths , he most sawcily , and malepartly ( which are his owne tearmes ) nay mutinously , maketh the honourable Senators of the Parlament house , busie bodies , & hindrers of the vnitie of the Church : which presumptuous speech , how that graue Senate will take , at such a light & base Cornercreepers hand , I referre to their godly graue wisdoms to consider . Thus in some particular and speciall instances , we haue seene this vaine-glorious Thraso play his part vpon the stage : hee spareth neither newe writers nor olde , in his prowd censures , neither fewe nor many , neither inferiours nor superiours , he giueth them all the checke mate : I may here vse Augustines words , Cernis quam tibi perniciosum fit crimen obijcere talibus , & quā mihi gloriosum sit quodlibet crimen audire cum talibus : you see how pernicious a thing it is to obiect a crime vnto such , and how glorious vnto me , to heare of a crime with such . This sheweth nothing else but his owne arrogant spirit , thus to censure better men then himselfe : hee speaketh of one in his rude discourse , whose bookes ( in his opinion ) the Replyer should not be worthy to beare : but he himselfe hath trampled vpon some with his fowle feete , whose shooes for learning and pietie , hee is not worthy to wipe . Aristotle is said thus to haue taxed a prowd young man : O yong man , I would I were such an one , as thou seemest to thy selfe to be ; but such an one as indeede thou art , I wish mine enemies were . Plutarch vseth this handsome and fit similitude , The husbandmen doe better accept , and more willingly behold those eares which hang downe their heads ; those that stand vpright they hold to bee light and emptie : so humilitie is a signe of worth ; but hautinesse and arrogancy bewraieth lightnesse and vanity . And so I ende this place with that wise saying of Euagrius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : It is an vnworthy thing , that he which can performe little , should brag much . And as vnseemely a thing is it for this ambitious humorist , so to set others at light , that is so emptie himselfe . The 9. imputation of Contradictions . The accusation . 1. In that the Replyer maketh this the question , that Christ descended not into hell to deliuer the Patriarchs : hee saith , you wound your selfe incurably . 2. b. p. 4. for the former , which euery Aristotelean knoweth , must of necessitie be graunted , before you can dispute of the l●tter . 2. b. p. 3. and so in effect , he chargeth the Replyer to affirme that which he denieth , the descension to Limbus . 2. That the Replyer doth in other places as earnestly maintaine it ( that is , that Christ loosed the sorrowes of hel for himselfe ) as here you impugne it . 2. b. p. 37. 3. These words nephesh and sheol say you , doe properly signifie sometime ( soule ) and ( hell ) and doe also properly sometime betoken ( life ) and ( graue : ) they cannot properly signifie both , beeing two distinct things . 2. b. p. 121. in other places you contend , that these words may in no wise be taken for ( life ) and ( graue ) but for ( soule ) and ( hell ) onely : this is the certainty you keepe . 4. You affirme , that no figure is to be admitted in these words soule and hell , and yet you fall presently to figuring vpon figuring . 2. b. p. 141. Hitherto you haue borne vs in hand , that soule doth properly signifie ( life ) and that no figure at all is to be admitted ; and yet you here affirme , that it is so taken by the figure Metonymia ; what grosse contradiction is this ? 5. Againe , in another place you will needs haue this word soule , not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the life , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole person . 2. b. p. 144. againe you say , that soule is here taken for the whole person , whereas a little before you contend by examples of scripture , that in this place it signifieth life . 6. In these two examples alleadged by you , you graunt that the particles ( not and neither ) doe shewe a difference of the clauses & diuersitie of matter , &c. because the greatnesse or littlenesse of a difference is but an accident , &c. and thus in wielding the weapon against me , you wound your selfe with the blowe : And yet after you haue yeilded thus much , you presently reuoke it , compelled thereunto by the euidence of holy Scripture , and so conuince your selfe of falsehood , in condescending to a truth . 2. b. p. 163. 7. You contradict your selfe palpably , in calling that Limbus patrum here , which you called before in se●ting downe the question ( hel : ) whereas you your selfe affirme in expresse words , that Limbus patrum is no part of hell . 2. b. p. 165. 8. Your selfe in the next page affirme directly , that after that ( consummatum est ) vttered by Christ vpon the crosse , his glory , victory , & triumph remayned ( vnaccomplished : ) wherein you doe not onely grosly contradict your selfe in saying here , that Christ triumphed ouer death , hell , and the diuell vpon the crosse , but also derogate from his blessed death and passion , &c. 2. b. p. 189. the same contradiction is againe obiected , 3. b. p. 156. 9. You affirme in an other place , that the theefe made request to Christ as man , and not as he was God , &c. now your self dare not defend your former opinion , but say , that Christ spake this , as he was the Messias : wherein , as you delight in contrarietie , &c. 2. b. p. 195. 10. Herein you contradict your selfe : for in the former ●ection you say , that Christ is with vs in respect of his Godhead , but we with him , as he is our Messias . 3. b. p. 9. 11. You contradict your selfe herein many waies , for before p. 9. you acknowledge this reading ( of the sorrowes of hell ) to be the true reading , &c. how then can you say here , that Christ onely suffered the sorrowes of the first death ? 3. b. p. 25. 12. The Reader may see how vnlearnedly you condemne that for an error in Bellarmine ( for saying , that Christ loosed the sorrowes of hell for others , not for himselfe ) which your selfe defend for a truth . 13. We say not ( saith the Replyer ) that Christs bodie felt sorrowes ( in the graue ) but was vnder the sorrowes or bandes of death : and yet your selfe ( meaning the Replyer ) in the former section , make it all one , to be vnder the sorrows of hell , and to suffer them . 14. Your ( minor ) or assumption containeth grosse error , and contradiction , in that it implieth Dauids soule to haue beene sometime in hell , because it was not left in hell : it is your owne reason , and indeede most true . 15. Your contradiction is , in that you say in your proposition , that this prophesie ( of Dauid , Psal. 16. ) was wholly performed in Christ. Againe , in an other place you say , that this prophesie is so applied to Christ , as it must first be true in Dauid ▪ vpon which supposition you inferre thus : well then , first Dauids soule is in hell , and then it must be in the lowest hell , &c. 16. You say the whole is a peculiar prophesie of Christ , not partly of him , partly of Dauid : and presently after , that this prophesie typically agreeth to Dauid . 17. There is no more necessitie here by flesh to vnderstand the whole humanitie of Christ his soule and bodie , then in that place of S. Paul , Rom. 1. 3. Christ was made of the seede of Dauid according to the flesh , &c. if the soule should necessarily be comprehended vnder the name of flesh , it would follow , that Christ receiued his soule of the seede of Dauid , and so anima should be ex traduce . 3. b. p. 61. And yet in an other place the Replyer speaking of the very same place , saith : Here whole Christ is described vnto vs as God and man : the soule then of Christ is comprehended vnder the name of flesh , or els it is excluded , and so the Apostle should set before vs an vnperfect Christ. 3. b. p. 62. 18. You contradict your selfe herein in iustifying that for a veritie ( because the Replyer saith , to what purpose rather should Christ be thought to preach to the spirits in hell , then for their comfort ? ) which you condemne a little before for a most grosse heresie : namely that by Christs descending into hell , the incredulous persons beleeued . 19. You grossely contradict your selfe in an other place , where you affirme , that the doores opened , and gaue way vnto Christ , when he entred : and yet you say here , that they were shut in the very instance of his entrance . 20. In euery place you defend , that by prison in this place ( of Peter ) hell and the infernall place of darkenes is to be vnderstood , and doe you now recant it , and bring vs an other signification of sinnes and errors ? 21. The Replyer saith , hauing cited that place of the Prophet Dauid , Psal. 139. 15. ( thou hast fushioned me in the lower parts of the earth ) I trust they will not say , he was borne in hell . 3. b. p. 134. And yet in the first testimonie , you ( that is , the Replyer ) bring S. Ambrose to prooue , that by these very words of the Prophet Dauid , we ought to vnderstand Christs descending to hell . 3. b. p. 140. see the same contradiction vrged , 3. b. p. 183. 22. Bearing vs in hand , that Bernard acknowledgeth no further descension of Christ , then to death , &c. and yet in an other place you are driuen in the ende vtterly to forsake and reiect him , ( as one carried away with the error of his time ) in thinking that Christ in his soule after death went locally downe into hell . 22. In the former place you say , that Bernard goeth not beyond Christs death , nor findeth any further degree of descension after that : and yet that he maketh here one degree , to be his descending to the graue : for I am sure , that you wil not say he was buried , before he was dead . 3. b. p. 160. 23. Before in this place you will needes haue the lower parts of the earth , to be meant of the crosse , death , and graue : 3. b. p. 170. and yet here you say , that the parts of the earth are not compared with it selfe , but considered as parts of the world , in respect whereof , they may be called lower or lowest parts . 3. b. p. 163. And againe : to descend to the lower parts of the earth , is to descend from hea●en to earth : and yet other where you defend , that ( by descending into the lower parts of the earth ) is meant Christs descension to death and the graue : so that you doe here notably contradict your selfe , vnlesse you make this world to be all one with death and the graue . 24. You told vs before , that there is none of the auncient fathers , which speaketh of the descension of Christs soule to hell , but addeth withall , that it was to this ende , to deliuer the soules of the fathers from thence : 3. b. p. 193. and yet you say ; neither did all the fathers agree in iudgement , that Christ descended into hell , to redeeme the soules of the fathers . p. 190. what truth can there be in your words , when you thus blow hoate and cold with one breath . 25. You change me before to haue misalledged ( Calvin ) for Christs descension into hell in that place of Peter , whereas you alledge him here your selfe to the same purpose . The iustification . 1. THis ( Contradicter ) hath found out a new kinde of reasoning , neuer heard of before : that in a proposition , where two questions are included together , the second can not be denied , before the former be graunted . As , the question beeing , whether Christ descended to ( Limbus ) to deliuer the fathers : one ( in his logike ) can not denie , that he descended to that ende , vnlesse first he graunt , that he descended to Limbus : by the same reason , he that saith , that an Idol must not be bowed vnto to worship it , doth graunt , that it may be bowed vnto , but , not to that ende : and he which holdeth , that the Scriptures must not be abused to enchantment , confesseth , they may be abused , but no to that ende : or it is not lawfull to sweare falsly by the creatures , as the heauen , the earth , therefore it is lawfull to sweare by them , but not falsly : which indeede was the doctrine of the Pharisies , Math. 5. 33. but our Sauiour reacheth the contrarie , that it is not lawful to sweare at all by any creature . And what thinketh he of this proposition , It is not lawfull to sweare to the Pope , to assist him inuading the land , before the King : doth it follow therefore , that it is lawfull to sweare to the Pope , so that it be not to that ende ? And may not this argument be returned vpon himselfe : Christ descended not to ( Limbus ) to deliuer the Patriarks : I thinke he will denie this proposition , then he must grant by his owne consequent , that Christ descended to ( Limbus . ) Indeed in an affirmatiue proposition it holdeth : as it can not be confessed , that Christ descended to Limbus to deliuer the Patriarkes , but first it must be graunted , that he descended to ( Limbus ) but in the negatiue it is not so . 2. The Replyer in that place groundeth his argument vpon the Latine text , that Christ loosed the sorrows of hell , shewing that seeing he loosed the sorrowes of hell for himselfe , they could not be the sorrowes of the locall hell : for he felt not the sorrowes of hell after death : and here he saith , he was neuer in the sorrowes of hell after death : here is no contradiction at all . If he can finde any place , where the Replyer affirmeth , that Christ loosed the sorrowes of hell for himselfe after death , he will graunt a contradiction : but to say , that Christ loosed not the sorrowes of hell for himselfe after death , and yet that he loosed the sorrowes of hell for himselfe , are not contradictorie , but doe implie , that he speaketh of other sorrowes of hell , which Christ loosed , then those after death : seeing then he speaketh not of the same sorrowes of hell , there is no contradiction , and that this Cauiller knew right well . 3. As though the same Hebrew word may not properly signifie two distinct things , contained in one generall sense : as gez , signifieth any thing that is cut , and therefore some translate a fleece , Psal. 72. 5. as the Latine , and Montanus : some , the mowne grasse , as Vatab. Iun. because they both vse to be cut . And concerning this word nephesh , his great Master confesseth , significat sine vllo tropo , tam animam , quam animal , immo etiam corpus : it fignifieth without any trope , as well the soule , as the liuing creature , yea the bodie : these I hope are all distinct things : yea this ( palterer ) confesseth , that it is one of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that it signifieth all those three things giuen in instance by Bellarmine , lib. 2. p. 159. 160. But that the Replyer saith , these words , are taken for the soule and hell onely , is a manifest vntruth : for in the place quoted , he confesseth in direct words , that in some places , the soule is taken for life , but contendeth , that Isa. 53. 10. it is properly taken for the soule . 4. The Replyer , when he saith these words doe properly signifie life , and the graue , speaketh of the Hebrew words , nephesh and sheol : when he saith , that the soule is here taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the life , he meaneth this word , Englished soule : like as anima in Latine indifferently signifieth , the soule , or life : therefore this is no contradiction to say , that the Hebrew nephesh , sometime signifieth life , without a figure : as , Levit. 17. 14. the nephesh , the life of all flesh is his blood : it were improper , to say , the soule of all flesh : and that the Englished and translated word soule , is not taken for life , without a figure : for this trifler confesseth , that the Hebrew word nephesh , is more generall in signification , then either the Latine word anima , or the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as his Ringleader confesseth , of whom he borrowed it : and yet either of these are more large , and generall , then the English word , soule . 5. The Replyer in that place , doth not so much as vse that tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he both there , and in other places alleadgeth that , as a reasonable and fit exposition , to take soule for the person : but he rather preferreth the other sense , to take soule , for life : Limbom . p. 9. to bring two probable interpretations of a place , as indifferent to be receiued , and of the two to preferre the more likely , is no contradiction . 6. To denie , that not , and neither , doe not alwaies shew two distinct clauses , and that sometime , they argue no great difference or diuersitie , he that saith they are speeches contrarie , sheweth himselfe to be contrarie to reason : vnlesse he thinketh there is no difference , betweene a plaine distinction , and a small diuersitie : hath he so much forgotten his Logike , that he knoweth not diversa to be defined , which dissent onely in some reason , and respect : and opposita to be such as differ , re & ratione , both in respect , and in deede and effect . And whereas the Replyer saith , be it admitted that these particles doe inferre a distinction in the sentence , &c. doth he reuoke any thing ? is he so blind , that he can not discerne betweene a simple assertion , and that which proceedeth vpon a supposall and conditionall graunt . But what new wine had intoxicated his braine , when he let these wordes fall from his penne , You presently reuoke it , and conuince your selfe of falshood , in condescending to a truth : I thought it had bin simplicitie rather , and integritie , to condescend to a truth , and not falshood : if this be falshood to condescend to a truth , then it is simplicitie and plainenes to contradict the truth . This may be the reason , that he is so aduerse to the truth , it is one of his vertues : but such falshood to yeild to the truth , God send me , and let him take his plaine dealing to him-himselfe : whosoeuer hath the blow , I am sure he hath the wound , and feeleth the smart too : as the Orator saith , Luculentam ipse plagam accepit , vt declarat cicatrix : he hath receiued a sufficient venie , as the scarre declareth . 7. The Replyer in that place , saith out of Augustines iudgement , that Abrahams bosome is no part of hell , he nameth not Limbus : it seemeth he himselfe hath a conceit that waies , in making Abrahams bosome , and Limbus all one . But for his owne opinion , the Replyer thinketh that Limbus patrum , is neither part of hell , nor of any place els , no more then Purgatorie is : yet he is not ignorant , but that his great Master , maketh it a member of hell . So then the question beeing propounded in the Romanists sense : to say sometime Christ descended not to hell , and otherwhile that he descended not to Limbus to deliuer the fathers , is no contradiction . 8. The Replyers words are these : his glorie , victorie , and triumph onely remained : so that , he fraudulently putteth in ( vnaccomplished ) of his owne . The Replyer saith , that Christ triumphed ouer death , hell , and the deuill vpon the Crosse : that is , the victorie and triumph was then obtained : and yet his glorie , victorie , and triumph remained ; that is , it was not yet manifested , and published : for this word triumph , though it properly signifie , the publike solemnitie that followeth after the victorie : as the Romane Captaines had their honourable triumphs publikely solemnized in the Citie after their victorious returne : in which sense he that so triumphed , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a triumphant man : yet in Scripture they are saide to triumph , that doe ouercome , as Paul saith ; Thankes be to God , which alwaies makes vs to triumph in Christ : where the same word is vsed : and yet the glorious and proper triumph of the Saints , is in the kingdome of heauen . As Christ now triumpheth in his members , in preuailing , and ouercomming : so he triumphed vpon the Crosse , in obtaining the victorie . And if any derogate and detract from the blessed death and passion of Christ , it is this Contradicter and detracter : who a little before said , that Christs conquest vpon the Crosse , was openly an ouerthrow , and therefore no triumph . And againe , If he triumphed on the Crosse , it was a triumph before the victorie . 2. b. p. 188. 9. And are these speeches , to make request to Christ , as man , and as the Messiah , contrarie ? is there in them any contrarietie at all ? are the manhoode of Christ , and the person of the Messiah contrarie ? or when it is said as man , is he so absurd to thinke , that Christ is considered as man without his Godhead , and not as vnited with it in the person of the Messiah ? or when , himselfe saith : that the theefe made request to him as God , doth he meane , his Godhead without his humanitie . And is S. Paul contrarie to himselfe , when not in diuers , but in one and the same place he ioyneth both together , there is one God and Mediatour , betweene God and man , the man Iesus Christ , that is , the Messiah ? Doth not the Replyer in direct wordes expound himselfe : that these wordes must not be vnderstood of the presence of Christ in heauen , in respect of his Godhead onely , but of his whole person , as the Mediatour ? But it may be he tooke this exception , because he enclineth to his cousin germanes opinion , that Christ exercised his mediatourship as man onely , not as both God and man : and therfore noteth this as a contradiction and contrarietie . 10. It is not the former sect . which is the 16. but the 15. sect . where the Replyer saith , wee are said to be with him as the Messiah : and doth hee not say the selfe same thing here ? for hauing rehearsed those words of our Sauiour , Ioh. 17. I will that they which thou hast giuen mee , be with me where I am : and then follow the other words , that they may behold my glory which thou hast giuen me : he addeth in very direct words , Doth hee not here speake also of that glorie , which was giuen him as the Messiah ? How could then this humorous Contradicter so much as dream of any contradiction here : but it seemeth his wits went a woole-gathering , when he noted this ; for in the next sentence before , in stead of confuting the Replyers reasons , he repeateth and confirmeth them : for whereas the Replyer brought this as one : if Christ , saying ( where I am ) speake of his Godhead , his request was euen then fulfilled , for his Apostles were with him then present as God. 3. b. p. 5. This cōfused Confuter steppeth forth , and saith ; secondly , if they were with him as God , then was Christs prayer vnto his father in vaine , to graunt them that which they presently enioyed . 3. b. p. 9. Is not this the very same reason vrged before by the Replyer , to proue that Christ speaketh not of his Apostles being with him as God ; for could he not see , how vpon his words it may be assumed : but Christs prayer vnto his father was not in vaine , therefore hee prayeth not , they should be with him as God. And thus hee hampereth himselfe , and woundeth his owne cause . 11. It is vntrue , that either in that place , Limbom . p. 9. or in any other , the Replyer acknowledgeth sorrowes of hell , Act. 2. 24. to be the true reading : he only thus saith , the hell that Christ went vnto , he loosed the sorrowes of , Act. 2. 24. which place hee citeth , not for the name of hell , but for loosing of the sorrowes : because euen in the Confuters opinion , that which is called hell , v. 27. is named death , v. 24. And the Replyer is so farre in that place from iustifying that reading of hell in the 24. verse , that he would convince by this reason , that hell is not meant , no not in the 27. verse , because it would then follow , that Christ loosed the sorrowes of hell there , which had seized vpon him . As vntrue it is , that the Replyer in that place goeth about to prooue , that Christ suffered the sorrowes of hell ( in his sense ) but rather declineth it as an absurdity . But in another place he inferreth that conclusion , grounding his argument vpon the latine text , which the Romanists make their onely authentike translation ; and therefore it is a good text against them . 12. To say that Christ loosed the sorrowes of hell ( the place of the damned ) for himselfe , the Replyer counteth it absurd ; and yet to say that the sorrowes of death , which Saint Peter speaketh of , and Bellarmine readeth ( hell ) were not loosed for Christ , is contrary to the text , as there he sheweth by diuers reasons : hereupon no contradiction can be inferred , but this followeth , that the death which Saint Peter speaketh of , the sorrowes whereof were loosed for Christ , cannot be vnderstood of hell . 13. That it is all one to say that the soule is vnder the sorrowes of hell , and doth suffer them , beeing full of sense and feeling ; and yet that it is not all one , for the body in the graue , to be vnder the sorrowes and bands of death , and to feele or suffer them , because it is senslesse , implyeth no contradiction . 14. Not to be left in a place ( the word beeing taken properly for to be forsaken ) implyeth a being first in the place ; and in that sense the Replyer thus reasoned : Christ was not left or forsaken in hell : ergo , he was in hell : but in this other place , by not leauing , he vnderstandeth not beeing : but the not beeing , or leauing of the soule in hell , &c. And so is the word sometime vsed , as Ioh. 14. 17. I will not leaue you comfortlesse : that is , you shall not bee comfortlesse : for otherwise , in the other sense of this word it might be inferred : Ergo , they were comfortlesse , but were not so left or remained . And so in a certaine place Origen taketh the not leauing in hell , for the not beeing in hell : sine dubio neque nostras animas derelinquet in inferno , &c. without doubt ( as he left not Christs soule in hell ) so shall hee not leaue our soules in hell , &c. and he which called him from hell after the third day , shall also call vs in due time . 15. 16. To say that this whole prophecy of Dauid was onely historically true of Christ ; and yet typically agreed to Dauid , is no contradiction : hath he so forgotten his Logike principles , as that he remembreth not that euery contraritie and opposition must be secundum idem , & ad idem , in regard of the same part or place , and in one & the same respect ? But where the Replyer inferreth , first Dauids soule is in hell , hee reasoneth ex concessis , because the Romanists doe hold that Dauids soule , with the rest of the fathers was in hell . 17. It is euident by the reason here set downe concerning the originall of Christs soule , which cannot bee said to be ex traduce , to bee deriued by propagation , as the body is , without great inconuenience , and in a manner impossibilitie , that the Replyer reuersed his former iudgement , concerning the exposition of the word flesh , Rom. 1. 3. that howsoeuer in some other places it is taken for the whole nature of man , consisting of soule and body , yet it cannot bee so taken there , for the former reason : And herein the Replyer followeth Augustines iudgement , who against the Apollinarists , that held Christ onely to haue taken humane flesh , without a soule , grounding their error vpon those words , Ioh. 1. The word was made flesh , abiecteth that place of Scripture , all flesh shall see the saluation of God , and the like , where flesh comprehendeth the whole nature of man : yet against Felicianus the Arrian , which asked the question , why the habite of the sonne of God might not animate Christs flesh in stead of a soule , reasoneth after this manner ; that if Christ tooke not also an humane soule , one of those fower must followe , it was either for that he thought the soule of man to bee innocent , but that could not be , because sinne is voluntary , and so incident properly to the soule : or that it belonged not vnto him , which also is otherwise , seeing God is the creator of soules : or for that he could not heale the soule , thē should he not be omnipotent : or because the soule was abiect and vile ; but that is not so , as he addeth in the same place to this effect : that the flesh was not formed by the breathing in of God , as the soule was , but of the slime of the earth . Here then is no contradiction , but a reuocation , or qualification rather of his former opinion , concerning the interpretation of one word in one place , which the Replyer taketh to be no disgrace vnto him , hauing altered his minde therein , before this cauiller found it out ; seeing hee himselfe affirmeth the like ( but vntruely ) of a Reuerend Prelate of this land , that he retracted his iudgement in a waightier matter , in the expounding of that difficult and obscure place of Saint Peter . This is the onely place which he had any colour of reason to obiect . 18. The Replyer affirmeth not out of his owne opinion , that Christ preached in hell to the disobedient spirits , for their comfort ; but hee vrgeth it as an inconuenience which followeth vpon their interpretation , that say , that Christ went and preached in hell : and the same absurdity is pressed by Augustine epist. 99. what grosse blindnesse then is this in him , not to discerne when the Replyer deliuereth his owne iudgement by way of position , and when he presseth the aduersarie , by way of obiection ? 19. The doores were shut vp in the very instant of Christs entrance : that is , not onely before , but at that very instant , when Christ began to enter : and yet the doores opened and gaue way to Christ , when he entred : here is no contradiction ; for first it is said , in the instant of his entrāce , that is , he found them shut when he began to enter : then it is said , when he entred : that is , while he was going in : is it not euident that a difference of the instant time is here noted ; one , wherein hee found the doores shut , beeing to enter : the other succeeding , when the doores opened , as he entred : it is lost time that is spent with such a trifler . 20. The Replyer still without altering of his iudgement , vnderstandeth by prison in that place of Peter ( hell : ) yet he produceth expositions of some of the fathers , which by prison vnderstand , the bands of sinnes and errors , out of the which the prisoners were deliuered ; to shew that herein , though not in euery point they make for the Replyer , vnderstanding the deliuering of prisoners , of preaching to the liuing for their cōuersion , not to the dead , as the Confuter doth : Is there not here now great contradiction ? 21. The Replyer alleadgeth the testimony of Ambrose , that so expoundeth the lower parts of the earth , of hell , not to that end , but onely to shew , that he vnderstandeth Christs descension to hell , of the presence of his diuine power there . 2. b. p. 12. Is it necessarie when a testimony is produced to one ende , that whatsoeuer is contained there beside , should be acknowledged : Then he himselfe cannot auoide it , but hee must needs goe for a maintainer of Limbus , for he bringeth in Ambrose , 3. b. p. 169. and Augustine , and Origen , p. 193. affirming the same ; as appeareth by their testimonies , as he alleadgeth them : such measure as he meateth , shal be measured to him againe . 22. To affirme that Bernard in one place findeth no further descension of Christ , then vnto death ; and yet that in another , beeing carried away with the error of those times , he holdeth the descension of Christs soule to hell , is no contradiction : neither would this ( iangling sophister ) haue thought so , if he had remembred the lawes of opposition and contradiction , whereof I touched two before ; secundum idem , & ad idem : where , as he failed in the latter , ( I affirming Dau. prophecy to be true of Christ one way , i. historically , & of Dauid another , i. typically : and therefore it was without any contradiction : ) so he faileth here in the other , because Bernard is said to affirme diuers things , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same part and place . 23. As though , when Bernard maketh the third degree of descending to bee admortem , vnto death , his descending to the graue be not there implyed : for otherwise , he descended not from the crosse to die , for he yeilded vp his spirit vpon the crosse . And this Bernard sheweth , by the words following ; nunquid amplius potuit ? Behold how farre he descended , could he doe any more ? but if hee meant nothing else but his death vpon the crosse , excluding the graue , our Sauiour Christ both might haue done more , and did more for vs , not onely in dying , but in being buried for vs. 24. And doth not the descending of Christ to the crosse and graue , include also , and imply his descending to the earth ? vnlesse you thinke that his crosse and graue was not in the earth : thus much also the Replyer noted , foreseeing and preuenting this obiection ; the other two expositions ( that is , of Christs descending to the earth , & then to the crosse and graue ) may well agree and stand together , and he that affirmeth the one , denieth not the other . Limbo . p. 52. These two then were two degrees of Christs humiliation and descension , his taking vpon him the forme of a seruant , and beeing obedient to the death of the crosse , as S. Paul obserueth , Philip. 2. 7 , 8. 25. The Replyer saith againe , that there are none of the fathers which speake of Christs descension to hell , but held it was to that ende to deliuer the fathers : and yet some of the fathers differ in iudgement , for they hold that place where the fathers were , not to haue beene any part of hell , but Paradise ; as Origen , Chrysostome , Augustine : is here now any contradiction ? for they which hold the Patriarchs to haue beene in Paradise , and not in hell , speake not of Christs descension to hell , but to Paradise , to illuminate the fathers . 26. What a strange fellow is this , to say that I alleadge Calvin my selfe , for the same purpose for which he alleadged him ; namely , to prooue the local descension into hell : whereas I alleadge Caluin , Beza , and Iunius to the contrary . 3. b. p. 191. Limbom . p. 59. Thus hath this busie body troubled himselfe to spie faults , where he could find none . Such Seneca compareth to the restles Ants , quae in summū cacumen , deinde in imum aguntur : which creep vp & downe vpon trees from the top to the bottome , and finde no resting place . And Aristo in Plutarke , to the windes , which do vncouer our garments , which of all other are most troublesome . Such are they which hunt vp and downe to seeke others disgrace , and to vncouer their nakednesse , not being able to hide their owne vncomelinesse : Augustine doeth fitly resemble the enuious man , to the worme which did breed in Ionas gourd ; so still hee gnaweth vpon others credit , and fretteth at their well-doing ▪ and where he cannot ouercome with wrestling , seeketh to supplant by fraud : and as Augustine saith , Aliorum gloriam facit suam poenam , Maketh anothers fame his owne ●ane : as shall nowe appeare in the returning of this accusation . The Recrimination . 1. This Contradicter findeth fault with the Replyer , as though he should say , that eternall continnance in them , is not of the essence and nature of hell torments . Synops. p. 1014. 3. b. p. 77. whereas he onely saith , the inseperable adiuncts , and necessary members of hell are these : 1. the place , which is infernall . 2. the time , which is perpetuall . 3. the darkenesse , vnspeakable : And hee himselfe confesseth as much , whose ( that is , of hell ) inseperable adiuncts , are vtter darkenesse , and endlesse paines . 2. Hee saith it is Iudaisme to apply the prophecy of Dauid , Psalme 16. to any , but to our Sauiour Christ. 3. b. p. 41. And yet hee himselfe graunteth , that the prophecy of the ascending of Christ , and leading captiuity captiue ( which is as peculiar to the ascension of Christ , as the other concerneth his resurrection ) is literally spoken of King Dauid himselfe , &c. but prophetically meant of Christ our Sauiour . 1. b. p. 57. 3. Hee saith that the Creede was made and composed by the Apostles themselues . 2. b. p. 182. but else where he saith , it was made either by the Apostles themselues , as the auncient fathers doe thinke , or by Apostolike men , as all diuines confesse . 1. b. p. 5. If it were made by Apostolike men , then not by the Apostles , which he certainely affirmed before . 4. Hauing recited that place , Psal. 6. 4 , 5. O Lord deliuer my soule , for 〈◊〉 death there is no remembrance of thee : who shall giue thee thankes in the pit : which word , hee whome he confuteth translateth hell : he thus inferreth ; by the which last word all our late interpreters ; both latine and English , doe with one accord vnderstand the graue , as beeing the ordinary sequell of temporall death . 1. b. p. 12. Here he vnderstandeth in this place temporall death , whereof the graue is an ordinarie sequell : and yet in the next page following , he affirmeth the contrary ; wherefore ( death ) in that place cannot signifie the seperation and dissolution of the soule from the body , which is onely temporall : but the diuorcement and sequestration both of body & soule from God. 1. b. p. 13. 5. Neither can this word ( graue ) signifie any other place , then the place of corruption , and mortality . 1. b. p. 12. And yet the word avad , Psal. 88. 10. which the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latine , in sepulchro , in the graue , hee saith is meant of hell . 3. b. p. 28. 6. Who shall giue thee thankes in the pit ? Psal. 6. 5. by which last word , all our late interpreters doe with one consent vnderstand the graue , &c. which can signifie no other place , then the place of corruption and mortalitie . 1. b. p. 12. And againe , no English translators turne ( sheol ) graue , in this place , but pit , which most fitly and truely agreeth to hell . 3. b. p. 26. thus in the same place , the same word shall signifie both the graue , and hell . 7. He fondly reprooueth the Replyer , for running from the new Testament to the Old , and from the Greeke to the Hebrew . 2. b. p. 120. you well perceiued the Greeke was vtterly against you , and therefore cunningly , but cowardly you forsake it , and flie to the Hebrew . ibid. p. 121. yet he himselfe doth the same : which to be so in this place , if you will graunt the Hebrewes to haue had any skill in their owne naturall language , you must needes confesse . 1. b. p. 16. Is it lawfull for him to haue recourse vnto the Hebrew writers , and a fault in the other to runne vnto the Hebrew Scriptures ? 8. Now if you take exception ( saith this Contradicter ) against this reading , as mistranslated in all our Bibles , which I see not by what right you can doe , beeing publikely authorised . ) 1. b. p. 26. and 2. b. p. 130. he calleth it an authorised translation : yet he himselfe most scornefully reiecteth the great English Bible authorised publikely to be read , as hath beene shewed before , Imputat . 8. recriminat . 6. 9. He findeth fault with the Replyer , for translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tell him his fault , as the Geneva translation , and great Bible readeth : 2. b. p. 67. & yet he himselfe translateth the same word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tell thy neighbour roundly of his fault . ibid. p. 71. 10. He saith , that faithfull perseuerance in pietie , is the finall possession of the land of promise ▪ 2. b. p. 113. and yet els where he denieth , that the true ioyes of heauen may be in this world . 2. b. p. 207. for if a man by faithfull perseuerance , hath in this life a sure hope , and by hope possession of heauen , how hath he not some true sense of the ioyes thereof ? 11. That sheol was alwaies taken to signifie hell onely : 2. b. p. 119. and yet els where he confesseth , that the same word , Psal. 6. 5. translated the pit , is taken for the graue the sequele of temporall death . 1. b. p. 12. 12. He readeth thus , Exod. 21. 23. He shall pay life for life , not soule for soule . 2. b. p. 14. the Hebrew word is ( nephesh ) which in an other place he saith , was alwaies taken onely to signifie soule . 2. b. p. 119. 13. In that the Replyer saith , that the glorie , victorie , and triumph remained , ( that is , the manifestation and accomplishment of it ) after Christ had said , Consummatum est , it is finished : this Contradicter saith , you doe greatly derogate from his blessed death and passion : for if he obtained not victorie ouer those enemies vpon the crosse , then are they yet vnconquered , and consequently mans redemption vnperformed . 2. b. p. 189. And yet a little before he denieth , that Christ triumphed vpon the crosse : for that conquest ( saith he ) vpon the crosse , was openly an ouerthrow : and againe , so that if Christ triumphed vpon the crosse ( as you say he did ) it was according to the prouerb , a triumph before victorie . ibid. p. 188. who could imagine , that he should haue such a sihttle and crazie braine : as in the compasse of tenne lines to affirme and denie the same thing . 14. It is the Obiecter , not I that so taketh it , that is , the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole person : and yet a little after , forgetting himselfe , he saith : I graunt that the word soule , beeing ioyned with the bodie , may be taken for the whole person . 15. Whereas the Replyer vnderstandeth those words of S. Peter , that Christ shall be the Iudge of the quicke and the dead , 1. Pet. 4. 5. of those which are now dead , but shall be aliue at the comming of Christ : he thus friuolously obiecteth , that then we must correct an article of the Creede : and say , that Christ shall come to iudge the quicke , and not the dead . 3. b. p. 71. And yet afterward , within two lines he saith , as the dead shall be liuing then , so the liuing now , shall be then dead : where beside his absurditie and contradiction to Scripture , that the liuing now shall be dead at Christs comming , whereas the Apostle saith , that the liuing shall not preuent them that sleepe , &c. and the dead in Christ shall rise first : he crosseth himselfe , in altering and chaunging the article after his owne fancie : that Christ shall be Iudge of the dead and quicke . 16. He saith that these words of Origene , doe they not read , what is written of their hope , that perished in the flood , 1. Pet. 3. can not conuince him of that most grosse heresie recorded by Augustine : that some thought , by Christs descending to hell , the incredulous persons beleeued , and all were deliuered thence . 2. b. p. 76. And yet he himselfe chargeth Origene in the next page following , with a more grosse heresie ; that he thought the very damned in the ende should be saued themselues . ibid. p. 77. 17. He would confute the Replyer for defending , that the true ioyes of heauen may be perceiued in this life . 2. b. p. 207. and yet he saith , that Paul beeing rapt into the third heauen , beheld the very essence of God. 2. b. p. 205. I hope then he saw the true ioyes of heauen : and S. Paul at that time , had not resigned this life . 18. The Saints shall not see God so perfectly , as he is visible in himselfe . 2. b. p. 204. And yet afterward he saith : they shall see him in plaine manner , and in perfect measure . ibid. p. 205. thus they shall see him perfectly , and yet not perfectly . 19. None of his elect are with him , during their aboad in this life ; otherwise what meant S. Paul to say , I desire to be dissolued , and to be with Christ , if he were with him without dissolution , &c. 3. b. p. 4. yet in an other place , he misliketh that saying of the Replyer : that Christ is saide to be with vs in respect of his Godhead , &c. but we are said to be with him , as our Messiah : as S. Paul saith , I desire to be dissolued and be with Christ : he calleth this assertion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 2. b. p. 198. and yet in the other place approoueth the same himselfe . 20. What shall the simple and vnlearned doe , when they heare those Bibles , which haue beene allowed by publike authoritie of this Realme , and openly read in our Churches these 46. yeares , to be condemned by some Ministers and Preachers among vs , for false , erroneous , and iniurious to the word of God , &c. 3. b. p. 46. And yet he himselfe chargeth the same Bibles with errors in the text , and with blasphemie in some of the annotations . 3. b. p. 49. 21. He saith , that Noe was no preacher at all in any other sense , then all other godly men are , namely in doing the works of righteousnes : 3. b. p. 109. and yet a little after it followeth : with this construction the Latine word praeco , vsed by all translatours in that place , doth most fitly agree : which doth properly signifie him , that maketh open proclamation of a thing , as an Herauld or trumpetter : as Alexander called Homer the trumpetter or sounder out of Achilles prowes . ibid. p. 110. If Noe were in this sense a proclaymer of righteousnes , as Homer was of Achilles valure , it was not a mute and dumbe , but a vocall proclayming and preaching thereof : which he denied before . 22. You will neuer prooue , that there was any other descension but this : he meaneth the descension into hell , whereof he spake immediatly before . 3. b. p. 155. And yet afterward he confesseth two descensions : descensions of Christ in the new Testament are none mentioned , sauing these two onely . ibid. p. 157. he meaneth the descension from heauen to earth , and from thence to hell . 23. Those wordes of the Prophet , ( in thy presence is fulnes of ioy , ) Psal. 16. 11. are not meant of the Godhead of Christ , but of the glorie , which his manhood was to receiue at his resurrection . 3. b. p. 165. here he confesseth , there was glorie due vnto Christ as God ; and glorie , which he receiued as man : but els where he denieth , that there was one kingdome ( that is , glorie ) due vnto Christ as God , an other , as he was the Messiah . 2. b. p. 201. 24. He saith , that there is a plaine distinction between the holy Ghost , &c. and Christ , not in person onely , &c. but in nature also , I meane his diuine nature : 3. b. p. 95. but afterward , he better remembring himselfe , saith : I distinguish onely the person of Christ from the holy Ghost ibid. p. 96. 25. He saith , mans perfect redemption was purchased by his precious death vpon the crosse . 3. b. p. 155. And yet in an other place , he thus writeth : our whole and entire freedome was wrought and effected by our Sauiour Christs descention into hell , and not onely by his death and passion . 3. b. p. 143. how could therebe a perfect redemption vpon the crosse , without a perfect freedome ? 26. You dissemble the Apostles words immediately following in the same place , let vs proceede by one rule , &c. And yet within a fewe lines after , he confesseth thus : you speake I graunt of this proceeding by one rule , &c. 2. b. p. 12. If the Replyer speaketh of it , how then doth he dissemble it ? 27. He denieth that Christ had a kingdome ( that is , power , authoritie , glorie ) belonging to him as God , and an other , as he is God and man. 2. b. p. 201. And yet these words he hath in an other place : those words of the Prophet repeated by the Apostle ( thou wilt shew me the waies of life , &c. ) are not meant , as you mistake them , of the Godhead of Christ , &c. but of that glorie , which his manhoode was to receiue at his resurrection and ascesia● , He here manifestly affirmeth , that there was glorie due to Christ as God , and an other glorie due to his manhoode . But by the way he himselfe grossely mistaketh the Replyer : for those words he referreth not to the Godhead , but to the soule of Christ : for these are his words : to say that Christs soule did not enioy his fathers presence in heauen all the while it was absent from the bodie , is contrarie to the Scriptures , ( thou wilt shew me the waies of life , &c. ) 3. b. p. 162. Thus this impure imputation of contradictions is returned also vpon the Contradicters owne head . The Scribes and Pharisies shewed themselues more wise , who were ashamed to cast one stone at the adulterous woman , beeing guiltie themselues . And this contentious brabler should haue beene better aduised , then to obiect difference and contradiction vnto others , seeing he agreeth no better with himselfe . That was a wise saying of Theophr●●stus to a young man that blushed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be of good cheare ( saith he ) for vertue hath such a colour . If this bold outfacer of others , had first blushed at his own faults and ouersights , it had beene more commendation to him . Ambrose saith well : An eum putabo idoneum , qui mihi det consilium , qui non dat sibi , & mihi eum vacare credam , qui non vacat sibi : shall I thinke him meete to giue me counsell , that can not giue himselfe , or that he can finde leisure for me , that hath no leisure for himselfe : that is , to finde his owne faults . It had beene good , if first he had viewed the ruines and droppings thorough of his owne house , before he had surueied an others . The contradictions which he hath dispersedly in his contentious plea obtruded , doe rather shew the humour of contention in the wrester , then the spirit of contradiction in the writer . Greater aduantage a man can not lightly haue against his aduersarie , then the Replyer in this vaine accusation against his ( Contradicter : ) to whome in that behalfe that saying of the Orator against Antonie most fitly agreeth , as if it had beene first spoken of him : Tam eras excors , vt tota in oratione tecum ipse pugnares , vt non modo non cohaerentia inter se diceres , sed maxime disiuncta & contrariae , vt non tanta mecum , quanta tibi tecum esset cont●●ti● : were you so witlesse , that thorough your whole discourse , you were at oddes with your selfe : so that you did not onely vtter things not hanging together , but most different and contrarie , that you were at greater strife with your selfe , then with me ? Imputat . 10. of the pretended falsification of his wordes . The accusation . 1. He cutteth off those my words , ( much lesse in heauen , where there is fulnes of ioy ) which follow immediatley , and containe part of my reason , &c. 2. b. p. 37. and 3. b. p. 36. 2. You conceale my meaning , and corrupt my words : for it is the obiecter , not I , that so taketh it ( namely , the soule for the whole person . ) 2. b. p. 143. 3. You cut off all the first part of my sentence here enclosed , ( it is a generall axiome of Theologie among all diuines , ) &c. thereby to couer your legerdemaine , least the Reader should see ( to your shame ) your contemptuous reiection of one common receiued axiome in diuinitie , &c. 2. b. p. 120. 4. You clippe my words in the latter : and thus auncient , godly , and learned fathers haue expounded it . 3. b. p. 6. 5. What dishonest dealing is this in you , first to corrupt my words , and then to affirme , that I make no opposition betweene Christ and Dauid , saue onely in incorruption , resurrection , and ascension . 3. b. p. 41. 6. You clippe my words , in leauing out the Antecedent , whereof this reading is a consequent , &c. 3. b. p. 58. 7. After your wonted manner , you misreport my words , &c. for these my last words , ( turning the humane soule of Christ , first into his diuinitie , &c. ) are not as I make them any part of that period , where I blame the obiector for confounding the persons of the Trinitie , but are referred to his contradicting of himselfe . 3. b. p. 96. 8. Where doe I affirme , ( that by the lowest parts of the earth , hell is alwaies signified ) but that it is your custome alwaies to charge me falsely . 3. b. p. 140. 9. It is denied ( say you ) that Christs descension in soule to hell , doth more set forth his loue and fauour , then his crosse and passion : you are still forging one falshood or an other against me : for where doe I affirme any such thing ? 3. b. p. 148. 10. My words are not in that place , as you report them . 3. b. p. 150. 11. You still detort and depraue my words , as if you had beene hatched in the nest of the Harpies , &c. the indifferent Reader may see , that I doe not attribute the victorie to Christs descension into hell , but to his blessed passion on the crosse . 3. b. p. 154. 155. 12. Thirdly it is vntrue , when you say , that I make but one degree of Christs exaltation , for I speake onely of his ascending into heauen . 3. b. p. 161. 13. Lastly , touching the Greeke article ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) I doe not precisely affirme , as you vntruly make me , that it doth particularize , & distinquish the parts of the earth , &c. 3. b. p. 171. 14. You still misreport my words , and peruert my meaning , I speake in that place of the diuers glosses , which those of your opinion make , of this descending of Christ , &c. 3. b. p. 175. The iustification . 1. VVHereas the Replyer vrgeth these words of the ( Confuter ) S. Peter mentioneth sorrowes which were loosed at Christs resurrection , &c. thereby inferring that the Confuter in these words implieth Limbus patrum ; because those sorrowes ( of hell ) were not loosed for Christ , but for others : to what purpose should he alleadge that impertinent addition , much lesse in heauen , where there is fulnes of ioy ? for the question is , for whome those sorrowes were loosed : I thinke , he will not say , for any that were in heauen : there is then no iniurie done vnto the Confuter , in the omitting of those words : the Replyer should haue had more aduantage in setting them downe . 2. The Obiector indeede first saith , that the soule by a synecdoche is taken for ( me : ) but the Confuter also hath these very words , the state of the questiō is not , whether the soule ioyned with the bodie , may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the whole man liuing ( in which sense it can not be denied , but it is taken in diuers places of Scripture . ) 1. b. p. 7. The Replyer then corrupteth not his wordes , but the ( Refuter ) denieth his owne wordes : and that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is onely vsed in that place by himselfe , not by the Obiector . 3. The whole sentence is this , ( it is a generall axiome in Theologie among diuines ) that the words of holy writ are alwaies to be taken and vnderstood , according to their natiue and proper signification , but onely when there followeth some manifest and apparant absurdity : what fraud now or legerdemain is there in omitting of the first clause , which is but a flourish to the sentence , no substantial part therof ? The Replyer was not bound to rehearse all his idle words , but such as were materiall to the purpose . But the legerdemaine that here is , is found onely in the Confuter , who falsely chargeth the Replyer for reiecting of this axiome , whereas he admitteth it : and vpon that ground prooueth these two points ; that the words ( sheol and nephesh ) doe sometime properly signifie , the ( life , and graue ) and if they did not , yet by reason of the absurdities and inconueniences ensuing , a figuratiue sense of those words should be acknowledged . 4. To what purpose should the Replyer haue added that clause , and thus auncient learned , &c. seeing the Refuter onely nameth certaine fathers in the margin vpon this point , as Augustine , Euthimius , Damascen , but produceth not their testimony ; for the hunts-man looseth but his labour in tracing the hare , vnlesse he finde her sitting in her forme , or can finde her out by her sent : and as wearisome a thing it is to follow the fathers in the large field of their writings , the particular places beeing not noted . 5. True it is , that the Confuter maketh a double Antithesis betweene Christ and Dauid : a generall betweene their persons , in these words , thou wilt not leaue my soule in hell ( as he readeth : ) and a particular , in his incorruption , resurrection , and a scension : which last ( the Refuter ) calleth the true antithesis : The Replyer then had no reason to make mention of that generall antithesis , 1. because hee speaketh of the true antithesis : which the Refuter himselfe saith , doth consist in those three points before mentioned : and this he affirmeth , not onely in his simple text , but in his friuolous marginall notes , that herein the true antithesis consisteth , betweene Christ and Dauid , in his incorruption , resurrection , ascension . 2. Neither will his generall antithesis helpe him , which hee saith is not betweene the soule of Christ , and the soule of Dauid , but betweene their persons . 1. b. p. 19. But the Replyer giueth an instance in the soule of Dauid , that it neither was at all in hell , nor yet left there , as likewise Christs was not ; and therefore therein the antithesis was not . 6. The whole place is this : ( if by flesh you vnderstand the humanitie , and by spirit the diuinity , ) you must read the text thus : Christ was mortified in his humanity , &c. What needed here the needlesse repetition of this friuolous antecedent , seeing the very summe and substance of the obiection is expressed ? the Replyer laboured for breuitie , to comprehend much in few words ; not to speake much , and say little as the Refuter doth , who by loathsome prolixitie wearieth the Reader , that hee should not see his vanity . 7. The Refuter chargeth the obiector directly with two things together , ignorantly to contradict himselfe , and erroneously to confound the distinct persons of the Trinity : and both these he shufleth vp together : and doe not those words , you turne the soule of Christ first into his diuinity , &c. in his collection , as well shew a confounding of the persons , as contradiction ? Therefore the Replyer summing the obiection together , missed not an haires breadth of the ( Refuters ) meaning , if hee vnderstood himselfe . 8. And where doth the Replyer charge him so to say directly ? his words are these : It is euident that the answerer more boldly then truely saith , that by these words ( the lowest parts of the earth ) hell is alwaies signified : for vnlesse he be able to prooue that , he doth but trifle . Is it not euident by these words , that the Replyer chargeth the Refuter by a disiunctiue speech , that either he must say so , or he doth but trifle ? 9. Neither doth the Replyer affirme that hee saith so , but whereas the Confuter setteth forth the greatnesse of the loue of the Prince , in not disdaining in his owne person to go down into the prison , where the captiues were : the Replyer denieth ( as a consequent of this assertion ) that the descension to hell should more haue commended Christ loue , then his death and passion : for if the comparison be not betweene Christ death , and descension , it is impertinent . 10. To what ende should the Replyer trouble himselfe and his Reader with setting downe all his friuolous words : if there were any siluer or gold in them , or matter of worth , they might be deliuered by number , & weight : but beeing as they are , full of droffe , I thought it best to refine them , and not to take refuse and all . I appeale vnto the indifferent Reader , if the very sense of his long periods be not exactly kept , though all his words are not giuen by tale . And he himselfe is the man , that mis-reporteth his owne words : for whereas in the first booke hee said , here is a plaine opposition of the personall motions of ascending and descending : now he saith ( to mende the matter ) here is a plaine exposition , &c. 11. These are the Refuters owne words : The conquest was not obtained and effected by his comming downe from heauen , nor yet by his incarnation , &c. but by his passion on the crosse , and his descension to hell : wherein now are his words depraued ? doth not likewise the Replyer , in propounding his obiection , ioyne both his crosse , and passion , and his descending to hell together ? But seeing he ascribeth Christs victorie ioyntly to both these , is hee not ashamed to say , he doth not attribute this victory to Christs descension to hell , but to his blessed death and passion ? And doth he not elsewhere say , that our whole and entire freedome was wrought and effected by our Sauiour Christs descension into hell , and not onely by his death and passion vpon the crosse . 3. b. p. 143. There is then no other Harpy here but himselfe , that scratcheth his face with his owne nailes : hee neede to feare no other talents but his owne , to vse the Orators words ; Num expectas , dum te stimulis fodiam , haec te , si vllam partem habes sensus , lacerat , haec cruentat oratio : Doe you looke while I should gore you with pricks : if you haue any part of sense , this ( your owne ) speach doth teare and wound you . 12. The very words of the Refuter are these : His ascending beeing but one exaltation , prooueth inuincibly , that this descending was but one humiliation . 1. b. p. 58. whence the Replyer inferreth , that hee maketh but one degree of Christs exaltation : The first is his owne assertion , without any mis-reporting ; the other is a collection vpon his words , without any wresting : for in saying his ascending was but one exaltation , he saith in effect , that his exaltation was but one ( namely his ascending ) and so consequently there should be but one degree of his exaltation . And as by descending , he vnderstandeth generally the comming downe of Christ from heauen , vnto the lowest point of his humiliation : and not for the locall descension onely to hell : as appeareth by that opinion which he confuteth , of them which vnderstand Christs descending into the lower parts of the earth , of his descending from heauen to earth : so by ascending in this opposition hee must vnderstand the whole returne of Christ from the lowest point of his humiliation , vnto heauen againe : for that there were not many debasements in Christs descension , is prooued ( saith hee ) by the contrary motion of ascending , which was but one exaltation , &c. who seeth not , by this inference , that as hee denieth many debasements ( i. degrees ) of Christs humiliation , so hee denieth many degrees in his exaltation . 13. The Refuters words at large are these : The article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , added here to the words ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which is not alwaies expressed in the Greeke , but commonly when it is put ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to particularize some singular or speciall thing , seemeth here plainely to distinguish the parts of the earth in generall , from those notorious infernall parts . 1. b. p. 58. Now the Replyer abridgeth the obiection thus : the article ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) added here doth particularize and distinguish , &c. Is here any vntruth ? seeing these are his owne words , seemeth here plainely to distinguish : what great difference is there betweene distinguishing , and seeming plainly to distinguish : that tearme of affirming precisely , is his owne , and not the Replyers . 14. The Refuters words are these : his ascending being but one exaltation , prooueth inuincibly , that this descending in like manner was but one humiliation . 1. b. p. 58. The Replyer reporteth them thus : his ascension being but one exaltation , prooueth that his descending likewise was but one humiliation : for ascending ( hee hath ) ascension , for ( in like manner ) likewise : and leaueth out inuincibly , the omitting whereof , if it make any thing at all , is against the Replyer . Is he not ashamed now to crie out , that his words are misreported ? Now this false accuser of falsification , what hath hee gained , but the reproach of a false witnesse ? the Scripture saith , that a faithfull witnesse will not lie : if hee had dealt faithfully , he would not haue forged such an vntrue & vniust accusation . Hierom well saith , Testimonium pro se , nec Catoni creditum : that , no not Cato was credited in his owne testimonie . And this Refuters accusation hath no other ground but his owne surmise , and bare word . He said well , that beeing asked what aduantage came by a lie to him that made it , that they shall not bee beleeued when they speake the truth . And I doubt not , but this fabler shall finde the lesse credit with euery iudicious Reader , hauing so often failed in his accusations . There was an a uncient lawe among the Romanes , that hee which tolde a false testimonie , should bee cast in bonds with him against whome hee spake it . And this rewarde shall this false witnesse haue , that hee himselfe , as bounde and intangled with his owne false accufation and slaunder , shall bee deliuered vp to the partie innocent and accused , as shall now appeare in the returning vpon his head his owne suggestion . The Recrimination . 1. This falsifier himselfe thus mis-reporteth the Replyers words , and peruerteth his meaning , that wheras he thus writeth ; Some would haue all purged , not the superfluous humors onely , but some profitable parts , &c. And then a little after it followeth : But the better sort , desire neither with Herodicus nothing to be purged , nor with Heraclitus , all things to be euacuated and purged : but rather approoue Hippocrates methode , that what is euill may be purged , the rest to be comforted and strengthened . And afterward alleadging that place of S. Paul , 1. Cor. 5. 7. concerning the old leauen and new lumpe : he addeth , we would not , the leauen , lump of dough , and all to be cast out ; but the lumpe to be renewed , the old sower leauen to be reiected . Now see how this ( peruerse mis-construer ) plaieth his part : But the better sort ( he meaneth himselfe , and such other ) thinke that there ( be superfluous humors ) which haue neede to bee purged , that the ( new sweete ) lumpe ( of their laicall prosbyterie ) hath need to be renewed , and the olde sower leauen ( of our Ecclesiasticall policie ) to be reiected . 2. b. p. 20. where beside the addition of all those words inclosed in the parenthesis , he chargeth the Replyer , against his owne conscience , and contrary to the words of the Replyer , as beeing an enemie to the Ecclesiasticall policie ; who a little before , in the same place , maketh the calling of reuerend pastors and Bishops in it self , one of the profitable parts of the church . 2. Whereas the Replyer thus writeth , Wee reioyce to heare of your honours Christian consultation for the propagating of the gospel , in planting euery where of good pastors , that the people may be brought from darkenesse of their ignorance , to the light of knowledge , that they bee no longer children in vnderstanding , and as babes and sucklings in religion . Epist. dedicat . to Limbom . He thus corrupteth his words : Our people of England ( saith hee ) for want of good Pastors ( such as himselfe ) liue in darkenes and ignorance , are children in vnderstanding , &c. 2. b. p. 21. making the Replyer to speake of the people of England in generall , whereas he meaneth onely such places , where good Pastors are wanting , and the word not preached , where the people cannot choose but bee ignorant , and as children in vnderstanding , as God he knoweth . But it seemeth , that this enemie to Gods glory , & the peoples saluation , could be contented , they should liue in ignorance still . 3. The Replyer readeth ; But we doe all hope , that this your honourable Session shall rather deserue to be so called : the Falsifier addeth , But we ( the wel-willers of Sion ) doe all hope , &c. 2. b. p. 24. 4. Thus also he maketh the Replyer to write : ( that all Ministers that cannot preach , may bee remooued , and such Ministers prouided in their roomes , ( as heretofore for their zeale and diligence haue been excluded ) which haue store of milke in their breasts , & which seeke in peace , and in a good conscience to nourish the people of God ( being like babes ready to star●e for want of such Nurses . ) All these words inclosed , as the Reader seeth , are added by the Falsifier . 5. The Falsifier thus forgeth : that hee ( i. the King ) acknowledgeth the Romane Church to be our mother Church , it is ( saith Limbomastix ) a foolish conceit , and imagination . 2. b. p. 28. The Replyer thus writeth ; a foolish conceit & imagination it is , that Rome should bee the mother Church , and Nurserie of all the world : where there is no reference at all to the Kings Maiestie , neither are the words as hee repeateth them : for it is one thing to say the Romane Church is our mother Church , in respect of the antiquitie of the place ; because the Romane faith and religion ( before it yet declined ) did spread into these westerne parts : & another , that it should be our mother Church , as it now standeth corrupted in religiō : it is one thing to say it is our mother Church , another , that is the mother Church , and nurserie of all the world . 6. The Confuter thus forgeth : doth it follow , because I say it ought to be translated , to the spirits which were , & not which are in prison , that therefore they were in hell , and are not , I deny your argument . 2. b. p. 39. whereas hee leaueth out this other part of the Replyers argument , or else hee striueth about words . 7. He imagineth the Replyer to say , that Christ loosed the sorrowes of hell for others ( detained in hell ) and that to thinke otherwise is very absurd . 2. b. p. 42. whereas the Replyer so affirmeth , not out of his owne iudgement , but vrgeth the Confuter with that inconuenience : and concerning the inference of absurditie , these are his words , and not as he repeateth them ; I thinke he is not so absurd , as to thinke he loosed them for himselfe , who was neuer in the sorrowes of hell after his death . 2. b. p. 36. 8. You affirme some Popish bookes to haue beene written by Protestants , whereas these are the Replyers words , There are bookes abroad maintaining offensiue doctrine , too much declining to Poperie . 9. The Replyer saith , Durand maintaineth contrary to the opinion of the rest : but he thus falsifieth the place ; Durand maintaineth an opinion contrary to ( all ) the rest : where ( all ) is added , & the order of the words inuerted . 10. You graunt , that these two particles ( not ) and ( neither ) doe shew a difference of the clauses , and a diuersitie of matter , whereas these are the words of the Replyer ; here these two negatiues ( lo , lo , ) are vsed , & yet there is no great difference in these two clauses , &c. nor they shew no great diuersity of matter : he setteth it downe negatiuely , & the other repeateth his words affirmatiuely . 11. His glory , victory , and triumph remained ( vnaccōplished : ) this word ( vnaccomplished ) is added of his owne . 12. That Christ hath 2. kingdoms belonging vnto him , one as he is God , and another as he is God & man : but these are the Replyers words , that kingdome whereof Christ promiseth to make the thiefe partaker , is not that kingdome which belongeth to him as God. 13. The sorrowes of hell or death , had fastned on Christ : but the Replyer hath , the sorrows , of death and the graue . 14. You most grossely ouerreach your selfe , so prophanly and vnchristianly to censure the● , ( i. the fathers ) to prepare the way to a most grosse heresie● whereas these are the Replyers words , rather this sense of the place , to interpret it of the descending of Christ to hell , where the disobedient persons and vnbeleeuers were , giueth way , and openeth a most wide gap to a most grosse heresie . He doth not simply charge the fathers , or any other , but speaketh onely by way of comparison . 15. Your bookes ( saith the falsifier ) should be in so base esteeme of all hands , that many would not vouchsafe the reading of them , &c. nay that the labours of your sacred wit were onely vsed to beautifie walls : whereas the Replyer onely hath , bookes were growne into such small request , &c. and the labours of sacred witts ●he speaketh not of his owne bookes : for he ( thanked be God ) had no cause to complaine of his owne , which he doubteth not but will liue in the memorie of the world more yeares , then his shall moneths or daies . 16. The Replyers words are these : this phrase is neither straunge nor vnusuall to say , that Christ went in spirit , or the spirit of Christ went , seeing Noah went in the spirit of Christ : which the Confuter corrupteth thus : Christ went in spirit : that is , saith he , Noah went in the spirit of Christ : and yet he denieth , that he corrupteth the words : whereas he leaueth out this clause altogether : or the spirit of Christ went ▪ which the Replyer insiste●● vpon : making these in a manner all one ; that Christs spirit preached in Noe , and Noe preached in the spirit of Christ. 17. It followeth not ( say you ) Christ died not the death of the soule by sinne or damnation , Ergo he can not be said to haue died in soule ▪ But the Replyer hath , can not be said ( any waies ) to haue died in soule : which words ( any waies ) he clippeth off . 18. He chargeth the Replyer to say , that many of the auncient fathers affirme , that Christ was crucified in his soule : where he clippeth off the Replyers words which immediatly follow , that he gaue his soule a price of redemption for our soule . So he saith not that many of the fathers affirme the first , wherein Ambrose onely is produced : but both must be put together . 19. The Replyer saith : this article of the present tense , beeing here to be supplied , and the sense not enforcing a change of time , doth rather giue to be translated are , then were . The falsifier clippeth off all that clause : ( and the sense not enforcing a chaunge of time : ) and repeateth the words thus : because you make a difference betweene the sense of a word ( expressed , ) and a word ( supplied : ) not making any mention , of the enforcing of the sense : and therefore all these 14. examples produced by him , wherein the necessitie of the sense enforceth a participle of the time past , as Matth. 1. 36. 2. 25. 5. 40. They that ( were ) with him : and so in the rest , are impertinent : for the sense doth necessarily giue , that it must be vnderstood of the time past . 20. The Replyers words stand thus : doth he thinke , that these disobedient spirits were in hell , and are not ? if he doe not , he trifleth : for the word ( were ) will helpe him nothing . Now commeth this deceitfull forger , and thus turneth the sentence : whosoeuer thinketh , that those disobedient spirits were in hell , but are not , is a trifler : whereas the Replyer saith the contrarie : if he doe not ( thinke so ) he is a trifler . 21. He chargeth the Replyer thus to say : that the bodily death of Christ was not sufficient for mans saluation : yea , that his bodily sufferings made not properly to our redemption : and because his forgerie should not appeare , he confusedly shuffleth diuerse places together in the margen , quoted out of Synopsis : in the which , no such words can be found . The Replyer saith : Christs blood we confesse , in Gods omnipotencie to haue beene sufficient to redeeme vs , though but one droppe had been shed , but it so stood not with the decree and purpose of God. p. 1000. By one part the rest are signified , for if blood be taken strictly , then Christs flesh is excluded , and beside his blood , there issued forth also water : all these were necessarie parts of Christs passion , p. 1003. We ascribe the redemption of our bodie and soule , equally to the sacrifice of his bodie and soule . Againe , it is not affirmed , that the compassion of the soule with the bodie ▪ did not properly belong to our redemption simply , but to that redemption , which was to be wrought by the soule . Who seeth not , how shamelesse this Cauiller is , to charge the Replyer to affirme that , the contrarie whereof he maintaineth ? 12. Your selfe make three descents of Christ : to the crosse , to hell , to the graue : and yet beside these , you make three more in an other place : whereas the Replyers words are these , Bernard maketh the same degrees of Christs descension , which we doe , his descending to the flesh , to the crosse , to the graue . He calleth them not three descents , but three degrees of his descension . Now may not his owne words with better reason be returned vpon his owne head : If you know no difference betweene descension , and the degrees thereof , you are ill worthie of those schoole degrees , which you haue taken . But concerning himselfe , howsoeuer he might goe out master of Art in the croud ; for forgerie , railing , vntruths , falsifications , and such like , he may well be admitted to be a professor . Beside , the Replyer speaketh not in that place of descending to hell , but to the crosse . Neither in that other place quoted , doth the Replyer make three more descents : his words are these , We also confesse , that Christ by his death ouercame hell , and shaked the powers thereof , that he humbled himselfe to the ignominious death of the crosse , and descended from thence to the graue , and there continued in the state of the dead till the third day : and whatsoeuer els may be comprehended in the article of Christs descension . Here are not many descents affirmed , but diuers senses and explications of one and the same descension deliuered , all agreeable to the Scriptures . 23. You imagine that Christs soule was depriued of his fathers presence , while it was in hell : but this is his owne imagination : for the Replyers words are these ; to say that Christs soule did not enioy his fathers presence in heauen , all the while it was absent from the bodie , is contrarie to the Scripture : thou wilt shew me the waies of life , &c. he speaketh not of the depriuing of his fathers presence in 〈◊〉 but of the enioying thereof in heauen . 24. You hold he descended into hell , yea into all the torments , that hell could yeild : whereas the Replyer affirmeth the contrarie in that place : the whole punishment , is the whole kind of punishment , that is in bodie and soule , which Christ ought to haue suffered , though not in the same manner , and circumstance , neither for the place of hell locally , nor for the time , eternally , nor for the manner , sinnefully . May not now this ( Momus ) iustly beshrew his vnblushing cheekes , and bold face , in accusing the Replyer , of falsifying and corrupting his words : seeing it is so ordinarie a thing with himselfe , to falsifie , peruert , and corrupt the Replyers both sense , and sentences . He little remembred in this leud course , the saying of our Sauiour : whatsoeuer you would that men should doe vnto you , euen so doe you to them . He would be loath himselfe to haue his words thus clipped , and curtalled , chopped , and changed , which measure he hath meated with to the Replyer : who if he had somewhere failed in his sayings , the Confuter might well haue spared him , beeing so vnconscionable himselfe in his doings : and he might haue vsed toward him , that saying of the Greeke Poet : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as you dare not praise my sayings , so neither can I commend your doings . If herein he would haue beene without blame , he should in repeating of the Replyers words haue obserued the same rule , which Seneca prescribeth in citing of authors : tota inspicienda , tota tractanda sunt , per lineamenta sua i●genij opus nectitur , ex quo nihil subduci sine ruina potest : the whole must be looked into , the whole must be handled , the worke of wit is tied together by lineaments , from the which nothing can be withdrawne , without the ruine of the whole . It was therefore an easie matter for this vnderminer , to ruinate the Replyers whole building , in supplanting of it by parcels , and racking and dismembring one peece from an other . Wherein he may complaine that he hath bin dealt with , as Origene sometime was , who saith , Alij tractatus nostros calumniantes easentire nos criminantur , quae nunquam sensisse nos novimus : some doe cauill with our treatises , and doe blame vs to thinke those things , which we know we neuer thought . And so plaieth this ( Catchpole ) ascribing vnto the Replyer such things as he holdeth not : and sheweth himselfe to be of that number , whome Hierome complaineth of : non meritum stili , sed suum stomachum sequentes , not following the merite ( and manner of the Replyers ) stile , but his owne ( humor ) and stomake . The 11. Imputation , of the forged falsification of Fathers . The Accusation . 1. Origene pretended to be falsified . 1. Whereas the Replyer saith , that one bond of faith in the diuersitie of some priuate opinions , may containe and keepe vs in peace : that same , vnum fidei linteum , quod vidit Petrus quatuor Euangelijs alligatum : that sheete of faith , which Peter saw tied with the foure Gospels in the corners : The Confuter crieth out : he applieth it not , ( as you vntruly report him ) vnto the diuersitie of opinions in matters of faith , &c. 2. Who would translate , cum ligno crucis , in the tree of the crosse . 3. He saith , he clippeth Origenes words , because the Replyer leaueth out ( fere . ) 4. So in an other testimonie cited out of Origene , he saith , that Origenes words are clipped . 5. The Reader may see , what little care you haue of credit or conscience , thus to abuse so auncient , and learned a father . 6. So an other place of Origene ( he saith ) is abused in like manner . p. 188. The iustification . 1. IT is well that this ( false Accuser ) confesseth Origenes sense onely not to be followed , and so graunteth his words to be rightly alleadged . But he applieth it not ( saith he ) vnto the diuersitie of opinions in one particular Church , &c. but that all people and nations whatsoeuer , without difference of place , or distinction of persons , should be gathered vnto his Church . He would be asked , whence he hath this application : for Origene onely alleadgeth the prophesie of Isai , and the vision of Peter , without any speciall application in that place . And if nations that were at enmitie and of diuers religions , shall be conteined in this sheete of faith , much more they which are of one faith , differing onely in some priuate opinions . But he is the man that clippeth and corrupteth Origene : for beside that he translateth ill , as turning the passiue into the actiue , quae alia nobis figura servanda est , what other figure should we obserue , for , what other figure is to be obserued of vs : which I would not note , but that he is so captious in other places , to finde fault with the Replyer in the like , to shew his grammer learning : he also englisheth , simul ire ad pascua , to feede together : which signifieth , to goe together to the pastures . He leaueth out also a whole clause , eorumque foetus simul paleis vesci , and their young shall eate straw together . 2. Had malice so blinded him , that the Replyer translating , in the tree of the crosse , he could not consider , that it might be the Printers fault , to set cum ligno , for in ligno , especially seeing in the printed copies of Origene , it is in ligno : as , in an other place he saith , principatus traducti & triumphati in ligno , the principalities were traduced , and triumphed vpon in the tree . tract . 3. in Matth. 2. Origenes words are these , inveniemus quia nunquā fere in sanctum quis locum descendisse legitur : we shall find , that neuer ( almost ) any is said to descend into an holy place : hereupon he taketh this exception , because this word fere , ( almost ) is omitted by the Replyer . A doubtie exception sure . But is Origenes sense any thing chaunged by the omission of that word : nay , is not his sense made more full to the Replyers purpose , by the supplying of that word : for is he so ignorant in his owne grammar learning , that he knoweth not , that fere is sometime a word of vniuersalitie : if he had consulted with Calepine , he could haue told him , that fere is otherwhile taken for semper , for alwaies , as he sheweth out of Cicero . And that it is so taken here , it may be gathered by the sentence going before , observand●m est , &c. quomodo in singulis ( quibusque locis ) ascendere dicatur & descendere : it must be obserued , how in ( euery ) place , it is said to ascend , and descend : so then in the next sentence , ( fere ) almost , is taken in the same sense that ( quibusque ) euerie , is in the former . 4. The place cited out of Origene is this : si qui● mente & cogitatione descendit in abyssum , &c. if any man in thought and minde descend to the deepe , thinking Christ there onely to be contained , as though it were all one , and alike to call him from the dead , &c. Origene , he saith , is here abused , because he speaketh not of Christs humanitie , but of his diuinitie , his words also are clipped . First , the Replyer onely alleadgeth Origene in this place for the meaning of this phrase , to descend to the deepe : which he sheweth out of his owne words , quasi simile sit revocare Christum à mortuis , ita subiungit , hoc est Christum reducere à mortuis : as though it were alike to call Christ from the dead , he adioyneth thus , that is , to bring Christ againe from the dead . He euidently sheweth , that to descend into the deepe , and to bring Christ from the dead , is in a manner all one : whether he speake of the diuinitie or humanitie of Christ , concerneth not the vse of the phrase . Secondly , the Replier leaueth out the latter clause , ita subiungit , &c. partly , because the same in effect was saide in the former wordes , partly , supplying it by an &c. for breuitie sake : which clause beeing added , maketh the Replyers collection more strong , and full , and therefore it was not omitted of any fraud , Thirdly , he himselfe is the man , that corrupteth Origene : for whereas Origene thus rehearseth the Apostle , therefore the iustine , which is of faith , saith thus : say not in thine heart , who shall ascend into heauen : he turneth it , say not in thine heart , who shall descend into the deepe : & thus corrupteth both the Apostle , & Orig. that , citeth him . 5. Origene is alleadged by the Replyer , to vnderstand Christs descension sometime of his comming downe from heauen to the lower parts , in these words : Paul us quoniam descensionis Christi mysterium praedicat , &c. Paul because he preacheth the mysterie of Christs descension into hell , he named the deepe , as of one comming from the higher to the lower parts , &c. Could any thing be spoken more plainly ? what vnshamefast dealing then is this , or what meaneth this bold fac'd fellow to say , that Origene speaketh not a word of any of the former fictions ( he meaneth belike , the mysterie of Christs descension , whereof the Replyer entreateth ) but onely of the length , breadth , and height of Noahs Arke : And that by the higher parts , he vnderstandeth the heauenly , by the lower , the earthly , ( which is an other thing , that he cauilleth at ) it is euident by the words following in the next sentence : de terrenis & humilibus ad coelestia & excelsa conscenditur : frō terrene and low things , it is ascended to heauenly , and high . He himselfe also clippeth Origen here : for whereas Origen thus reciteth the Apostle , vt sciat is , quae sit longitudo , & latitudo , &c. that yee may know , what is the length , breadth , height , and depth ; he leaueth out ( breadth . ) 6. In the sixt place cited out of Origen , the Replyer abridging his testimony in those places , for the which hee is not alleadged , leaueth out in diuers clauses , in coelum , de coelo , in coelo , into heauen , from heauen , in heauen ; and not onely these words , but a whole sentence is omitted : qui nō rapinam arbitratus , &c. which thought it no robbery to bee equall to God , but made himselfe of no reputation , taking the shape of a seruant : that he might hasten to that part of the sentence which is vrged ; our Lord descended not onely to take care of vs , but to beare our insirmities . If hee can shew any word of moment for that purpose , wherefore Origen is produced , to be omitted , let him crie out , that Origen is abused . And doth not Origen himselfe abridge his owne words , when in the next sentence hee saith , cum descendit , when he descendit , omitting , de eoelo , from heauen . And how chanceth it , that he could not see his owne fault ; cutting off this whole clause , astiterunt ( inquit ) tres viri super eum : three men ( saith he ) stood by him : which followe immediatly after those words , as we haue declared before . It is a fond part of him to spie a mote in another mans eie , when he seeth not a beame in his owne : to complaine of curtalling of words , when he clippeth off a whole sentēce . 2. Other Greeke Fathers pretended to be falsisied , Athanasius , Cyrillus , Chrysostome . The accusation . 1. That Athanasius words are not truely alleadged , & that the Replyer goeth about to make him contrary to himselfe . 2. For S. Cyril ( saith the Confuter ) I find no such thing in the place quoted by you , but those words in the 49. chap. v. 9. after , beeing in effect the same with the other , hee most plainly expoundeth of Christs locall descension to hell . 3. Chrysostome in the same place saith plainly , that both Dives and Lazarus were apud inferos , in hell . 2. The iustification . 1. Athanasius words truly alleadged are these : nunc vero ipsum quidē verbū ivit ad praedicandū , corpus autē syndone inuolutum deposuit Ioseph : now the word it selfe went to preach , but his body wrapped vp in a linnen cloth , Ioseph laid vp , &c. Is he not ashamed to denie that Athanasius said the diuine nature went and preached ? for was not the word his diuine nature . Nay , doth not hee falsely alleadge Athanasius , that hauing cited an impertinent sentence out of him tenne lines long , breaketh off at these words , nune vero ipsum verbum , &c. for the which he was produced , and passeth them ouer in silence , as though no such words were there to be found ? 2. These are the very words of Cyril , vpon the 49. cha . of Isay , v. 9. His qui in vinculis & catenis suorum peccatorum constrictierant , &c. to those which were tied in the bands and chaines of their sinnes , he cried out , come forth , which were conuerfant in the darkenesse , and the mist of their minde , &c. those he bid to be lightened , and to come to the light , and to open the eies of their minde , &c. Seeing he confesseth these words , Isay , 49. v. 9. to bee in effect the same with the other , Isay , 42. v. 7. how was he blinded that he could not trace out Cyril there ? but this his ignorance in the Fathers , sheweth that hee gathered vp other mens scrapings , and trusted not to his owne reading . And whereas he citeth another place out of Cyril , to shewe the meaning of the prophet Isay ; there , though some allusion and reference be made to that place of that Prophet , yet is it not quoted by name , not of purpose interpreted . But what did he meane himselfe , in reciting of that sentence , to leaue out this whole clause ? quiddam etiam divinus Paulus dixisse videtur , &c. and diuine Paul also seemeth to haue said somewhat of the word of God , and his soule , according to the vnion of dispensation : which whole clause , omitted by him , followeth immediatly after these words : and this Peter also declareth , &c. 3. Concerning Chrysostome , they are his words ; Paradisus pauperis , sinus Abrah● , Abrahams bosome was the poore mans Paradise : whence the Replyer inferreth , that in his opinion Christ went not to hell , but to Paradise : what Chrysostome saith beside in that homily , is not the question , but whether he hath these words which if hee haue , what impudent and brasen face dealing is this , to cry out here of illiterate and irreligious dealing ? true it is , that he saith that Abraham was ( apud inferos ) because Christ was not yet risen , that should bring him to Paradise : Seeing then Chrysostome saith in the same sermon , that both Abrahams bosome was Paradise , and that hee was not yet in Paradise himselfe , it is cleare , that he taketh Paradise in a double sense , and maketh two kindes of Paradise , one in inferno , beneath , or belowe ; another , in heauen aboue : in inferno , cannot signifie hell , for he putteth these two together , quicunque in inferno est , & in regno coelorum est , &c. He which is in the infernall , or inferiour place , and in the kingdome of heauen , I cannot tell , whether hee can haue pitie : where Paradise is , and the kingdome of heauen is , there is not hell . Therefore when he saith , that Abrahams bosome was the infernall or inferior Paradise , and yet hee himselfe not in the superior or heauenly Paradise , he meaneth nothing but this , that by the resurrection of Christ , there was an accession of ioy , and of greater bliffe & glory to the holy Patriarchs departed : for hee also saith , Omnes in illius sinū ire festinemus , Let vs all make haste to go into his bosome : the faithful that now depart , doe not presently enter into the fulnesse of that ioy , which they shall haue in the resurrection ; but they goe also to Abrahams bosome , vnto a place of heauenly ioy and rest , where they expect the consummation and perfection of their glory at the resurrection of their bodies . There is another place in that homilie , which this ( blinde busie-body ) would not see : Abraham nec dum erat in Paradise , quia nec dum Christus intrauerat cum latrone : Abraham was not yet in Paradise , because Christ was not yet entred with the thiese : But Christ as God entred not into Paradise , beeing neuer out of Paradise : therfore his meaning is , that Christ entred in his soule into Paradise , and the thiese with him . 3. Ambrose pretended to be falsified . The accusation . 1. Saint Ambrose is no lesse iniuriously handled by you . 2. The other place you corrupt shamefully , &c. S. Ambrose speaketh of no such matter , as you would make your Reader beleeue . 3. Another place maketh as clearely against you , as nothing more . The iustisication . 1. Ambrose is produced , who expoundeth Christs descending into hell , of the presence of his diuine power : Abyssum opinione si penetres , &c. If thou in thought wilt search into the deepe , you shall see also Iesus worke there : these are the very words of Ambrose : here is no mention ( saith this dreaming Confuter ) of Christs personall descension into hell , but of the powerfull operation of his godhead . As though the Replyer to that ende alleadged not Ambrose , that he expoundeth the descension of the presence of his diuine power ; for he said immediately before , descende verbo in infernum : descend not ( in the word , as hee drawleth it out ) but with the word into hell : for to say ( in the word ) hath no sense . And what calleth hee a personall descension ? he would haue said locall , for I hope he will not appropriate Christs person to his humane nature : when our Sauiour saith , No man hath ascended vp to heauen , but he that descended from heauen , &c. Doth he not speake of his personall descension , and the powerfull operation of his Godhead together : how then without any learning or iudgement , doth he here distinguish them ? And if Ambrose be iniuriously handled by any , it is by himselfe , that leaueth out this whole sentence : etenim si ascenderis in coelum , &c. for if you ascend into heauen , Iesus is there : if you descend into the deepe , he is present : which sentence followeth immediately after these words , Descend with the word into hell , Iesus is there . 2. In the second place , he saith Ambrose wordes are clipped , and corrupted : because whereas Ambrose deliuereth two senses of those words , Psal. 139. 15. My substance was in the lower parts of the earth : the one of the beeing of his soule there , to set at libertie the soules of the deceased : the other of the presence of his diuine substance , the first is omitted . But , 1. the question is not here , whether Ambrose held the locall descension of Christs soule to hell , but whether he sometime vnderstand not the beeing of Christ there , of the presence of his diuine power : which is so euident , that this wilfull gaine-sayer confesseth it : to what ende then should the Replyer alleadge that part , which was impertinent : 2. if the first part of the sentence be added , it maketh not for his opinion , vnlesse he say with Ambrose , that Christ wrought in hel , to set at libertie the soules of the deceased . 3. this sentence was not fraudently cut off , but supplied by an , &c. 4. But what if he himselfe prooue the clipper : for he skippeth ouer this whole sentence , denique ad divinam substantiam , &c. and that the diuine substance is here vnderstood , the words following declare ; thine eies sawe mine vnwrought substance , that is , the vnmade and vncreated word . 4. Hierome pretended to be falsified . The Accusation . 1. The like dealing you vse with S. Hierome misqueting the place , and misapplying the words : for it is not in his Epistle to Fabiola , the argument whereof is de veste sacerdotali , as you note beeing the 128. but in his epistle vnto Marcella beeing the 130. 2. Whereas the Replyer alleadgeth Hierome , who vnderstandeth by prison spoken of in Esai , 42. 7. the bandes of sinnes and errors : the Confuter , to make the Reader beleeue , that there is no such thing in Hierome , supposeth an other place out of him , where he should say , that Christ descended to hell , where the rich man was . 3. Valerius also being cited , whose epistle to Ruffinus is found among the works of Hierome : he saith , the author , whence he had them , ( for I can not finde it ) hath not the words , as he reported them : but thus , reprobata est fatu● vex tanquam anseris inter olores . The iustification . 1. That saying of Hierome , beeing alleadged rather for exornation , and accomodation onely to the present purpose , then produced for any praise or confirmation , required not such an exact quotation of the place : the saying is this : other matters , which you desire to know , let vs conferre of together in presence , that if we be ignorant of any thing , where is neither witnes nor Iudge , it may die in a faithfull ●are : what if the place had not beene quoted at all , the matter had not beene great : this allegation beeing as of a sentence , not of a testimonie : as he to the same purpose citing a sentence of Augustine , vseth no other quotation but this , as Augustine saith some where . Neither is the mistaking of the place such , as he proclaimeth : for the epistle to Marcellus is of the same argument with the other to Fabiola : treating also de veste sacerdotals , namely of the Ephod . 2. First , Hierome vpon those words of the Prophet , Isai 42. 7. That thou maist bring out the prisoners from the prison : thus writeth , funibus peccatorum vnusquisque constringitur , &c. Euery one is tied with the coardes of their sinnes : and those which sit in darkenes , he interpreteth , qui in error is nocte & caligine versabantur : which were conuersant in the night and darknes of error : the very like interpretaion , and in the same wordes he giueth , of the like place , Isa. 49. 9. all which is deceitfully concealed by this Cauillous wrangler . Secondly , who told him , that Hierom hath such a saying vpon the 14. chap. of Isai : some other mens notes deceiued him , for there I finde it not . And if he will haue Hierome to write , that Dominus descendit ad infernum ( locum suppliciorum & cruciatunm ) in quo videtur Dives purpuratus , vt vinctos de carcere dimitteret : that our Lord descended to hell , a place of punishment , and torment , where the rich man cloathed in purple was seene , to dismisse the prisoners out of prison : then is a great error laid vpon Hierome , that some were deliuered out of hell , where the rich glutton was tormented : contrarie to the Scripture it selfe , They which would goe from hence to you , can not , neither can they come from thence to vs. Luk. 16. 26. 3. This Trifler sheweth his great learning , and deepe reading , that could not finde out Valerius epistle to Ruffinus in the 4. tome of Hieromes workes , whence the Replyer taketh that sentence : and that it may appeare in deede , who is the liker that gagling cheate , he will take vpon him to gesse at the authors words , though he know them not . Now that his ignorance may fully be displaied , Valerius words are these : reprobata est fatui vex anseris : the gagling of the foolish goose is contemned : and a little after follow the other wordes , ea tamen Senatores docuit vrbem servare ab incendie : yet the goose taught the Senatours to saue the citie from the fire : but those words comming betweene , according to the saying , a goose among swannes . which should haue beene enclosed in a parenthesis , are inserted by the Replyer , not borrowed from the author . Now , because this ( gagling mate ) sporteth himselfe , in retorting that by-word vpon the Replyer , anser inter olores , a goose among swannes , and so after his vnmannerly fashion , thinking he hath his schoole-boyes in hand , calleth him in plaine teannes , a goose : this his addle goose egge , which he hath brooded , shall be broken vpon his owne face . Though with Valerius the Replyer thinketh not scorne , in comparison of Ruffinus , and such graue and wise men , as he writeth vnto , to be counted , ( tanquā anser inter olores ) yet it becommeth not such an anser , so to gaggle at him , that would be ashamed , if he were not worthie to goe for an olor , among such anseres . But the Replyer is contented for this time , to goe for an anser inter olores : as the Poet saith , digna sed argutos inter strepere anser olores ; though a goose , yet meete to make a noise among swannes : and the Rayler shall be a counterfeit swanne : but I feare me such an one , as Valerius speaketh of : forsan cum Senatoribus intellig●s , quod tibi organizent olores interitum , & anser salutem strepat : it may be you shall perceiue with the Romane Senatours , that the swannes sing your baine , and the goose gagleth health : for the propertie of the swanne is , to sing before her death , as the Poet elegantly saith , cantator cygnus funcris ipse sui : the swanne doth celebrate her owne funerall . So , beside that this glosing flatterer , which with the false Prophets , would sow pillowes vnder all arme-holes , and sing a song of securitie : he hath in his gagling pamphlet in this one propertie imitated the swanne , to sing out his owne shame and confusion ; in all others parts bewraying his anserine follie : for as he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : if one should gather 30. thousand foxes together , he shall finde the same nature and disposition in them all : so one goose differeth not from another in gagling and creaking . 5. Augustine pretended to to be falsified . The accusation . 1. Augustine much misvsed & corrupted : for he saith , si quid aliter sapio , &c. Limbom . readeth si quid erraueris . 2. The place of Augustine mis-quoted , the third book for the second : some of his words are cut off , some mistranslated . 3. To translate ( trophaeum ) a deuise or policy , is but your owne politike deuiseithe crosse of Christ is rather called trophaeum , because it was the ensigne and monument of his victory . 4. S. Augustines words falsely translated , and corrupted , for triduo illo corporeae mortis , is not three daies by his bodily death : but the three daies of his bodily death . 5. You corrupt Augustines words , turning blasphemy , into error . 6. These words of Augustine , which are the two waies , whereby the soule can be said to die ; you cut off . 7. S. Augustines words you alleadge corruptly , by leauing out halfe of the sentence . 8. His other words to the same purpose , whereof , as your manner is , you take but a piece , are these , &c. 9. S. Augustines words vntruly alleadged , for you leaue out the word ( forte . ) 10. S. Augustine clearely against ( Limbom . ) in the place alleadged by him . 11. And because the Replyer saith , Why may wee not as well expounde Christs descending into hell with Ambrose , of the presence of his diuine power , as with Augustine his ascending vp to heauen ? The disgracefull Confuter thus insulteth ; Where doth Augustine expound Christs ascending vp to heauen , of his diuine power ? dare you vpon your owne bare worde , without any proofe or shewe of reason , so contumeliously traduce so holy a man , as an ouerthrower of an article of our Creede ? for you quote no place , neither will any Christian man beleeue , that euer he dreamed of any such exposition . The iustification . 1. For further and full satisfaction herein , I referre the Reader to the 3. Imputation of vntruths . Iustificat . 5. 2. The mis-quoting of the figure of 3. for the figure of 2. is no such ouersight , which might escape the Printer , as wel as the Author ; seeing there is as wel the 3. as 2. booke de doctrin . Christian. But that is a more grosse ouersight in this blinde Confuter , in quoting the 28. homilie of Origen vpon Iosua , whereas hee wrote but 26. in all : those words omitted , ( spem atque charitatem , &c. hope and charity , which we handled in the former booke ) were impertinent to the matter in hand , and therefore it was not necessary to alleadge them : for the translation , the Replyer englisheth , in ijs , quae aperte posita sunt , &c. in those places , &c. the Confuter englisheth , among those things , which are plainely set downe in Scripture , all those things which containe faith and manners are found . Now I pray you ( Sir Grammarian ) is not in ijs , better translated , in those , then among those : retaining then the proper signification of the preposition ? whether is better supplied , in those places , or in those things ? for to say in those things , all those things are found , &c. beside the vaine tautologie , it includeth absurditie , that the same things should be both the continent , and the things contained : wherefore his meaning is , that matters concerning faith and manners , are handled in the plaine and perspicuous places of Scripture . 3. Augustines words are these , trophaeo suo diabolus victus est , The diuell was ouercome by his owne deuise : the word is not referred to Christ ; for then hee would haue said , trophaeo eius , not suo : hath hee , professing himselfe a Grammarian , forgotten his Grammer rule ▪ ●●ui & suus reciproca sunt ? And in another place Augustine sheweth more plainely , that he referreth this word to the diuell : diabolus trophaeo suo victus est , exultauit , quando mortuus est Christus : The diuell was ouercome by his owne policie , he reioyced , when Christ died , &c. and was ouercome by Christs death : He calleth the death and crosse of Christ , the diuels trophaeum , because hee supposed to haue vanquished Christ by putting him to death : if now trophaeum be taken in the vsuall sense , for a monument or ensigne of victory obtained , as hee would haue it , his translation will containe blasphemie ; that the crosse of Christ was the monument of the diuels victorie : therefore how could it be more fitly translated , then deuise ; or policy ? the diuell supposed , or intended to set vp Christs crosse , as a triumphant pillar , but hee was ouer-wrought in his owne deuise . 4. The words of Augustine , triduo illo corporeae mortis apud inferos custodiae mancipari : the Replyer translateth thus ; to be kept in hell three daies by his bodily death : the Confuter thus ; to be kept in bondage in hell the three daies of his bodily death . Who seeth not , that the sentence hauing no distinction comming betweene , will beare both these translations ? if corporeae mortis , bee ioyned with triduo illo , the latter , if it be put to custodiae , the former : but it is an harsh speech , that Christs soule should be said to bee kept in bondage three daies in hell , for it was not there in bondage at all ; but in the graue his body might be said to be in bondage , during that time , because it was vnder the bands of death , which Christ loosed , as Saint Peter saith , Act. 2. 24. And Dauid saith in the person of Christ , The sorrowes , or coards of the graue ( for the word ●heblee signifieth both ) tooke hold vpon me : therefore the former reading yeildeth the safer sense . See more hereof , 5. imput . iustificat . 1. 5. The Replyer there citeth no testimonie out of Augustine , but onely conformeth and applyeth his sentence , with the qualifying of one word , to his purpose : This captious controller taketh greater liberty himselfe , in the next page following ; for citing a place out of Augustine , to make it serue his turne , he inserteth these names , Arrius , Eunomius , Apollinaris , and Athanasius , Epiphanius , Fulgentius , making Augustine to bring them in , whereas Fulgentius was after Augustines time : what reason had hee to finde fault with another for strayning a gnat , wheras himselfe swalloweth a Camel ? 6. The addition of that clause was not necessary , and therefore the Replyer for breuities sake omitted it : hee vseth not with long and impertinent periods to weary his Reader , as this palfrey-man posteth often out of the way , till he hath lost both it , and himselfe . That which is alleadged out of Augustine sufficeth to shewe his iudgement , that the soule cannot be said to bee quickened , because it cannot die : but what reason had he to translate , quibus duabus de causis , &c. which are the two waies : he that translateth causae , waies , sheweth that he was neuer well wayed himselfe . 7. The point there handled is , how Christ is said to be quickened in the spirit : therefore the Replyer omitteth the former part of the sentence ; Mortificatus carne , &c. Hee is said to be mortified in the flesh , because hee died in the flesh onely : for the question is not , how hee was put to death in the flesh : and then he beginneth the sentence , at viuificatus spiritu , but he was quickened in the spirit , &c. But wheras the Replyer here by flesh , vnderstandeth Christs humane nature : how can this sophisticating Sophister infer , that he meaneth his soule and body : for is there no difference between his humane nature , and his whole humane nature ? as is your logike , such are your conclusions . 8. What an absurd fellow is this , that will not allowe a sentence to be taken out of a Father , but one must hale in that which goeth before , and commeth after , beeing not to the purpose pertinent : the question beeing about the varietie of copies ; Augustine giueth two rules , that the more must bee preferred before the fewer , the Elder before the nower ▪ and thus much was sufficient to be cited out of that place . But what meaneth himselfe to corrupt Augustine by a false translation ? whose words rightly translated are these : hoc modo quaerunt , &c. by this means they search , which would find out in the holy Scriptures , confirmed with so great authority , what moueth them : hee translateth thus ; this course they take , who doubt of any thing in holy Scriptures , confirmed with so great authoritie . 9. As before he quarrelled about the omission of ( fere ) in a place of Origen , loc . 3. so now for leauing out ( forte . ) It seemeth he wanted matter , when thus he hunteth after words . Hee is a furious man , that will begin a fray vpon a word ; and it is a quicke fire , that wil flame out straight vpon a sparke : if he had read that sentence of Hierome , Difficile est alienas lineas insequentem non alicubi excidere : it is an hard matter for one that followeth anothers lines , not sometime to misse : hee would not haue stumbled at a strawe ▪ But forte is a particle of doubting and ●●certaintie ▪ saith he , & sheweth he did not resolutely pronounce , &c. And will you speake this of your Grammer skill , that ( forte ) is alwaies vsed as a particle of doubting ? I much doubt of that : for sometime , if you will giue credit to a good Latinist , it is vsed for exornation : sometimes it is a word of attention , & deep consideration : as Ionathan saith , si forte , if perhaps the Lord will worke with vs , 1. Sam. 14. 6. he doubted not of it , but with an earnest desire and attention waited vpon God. And so is it here vsed by Augustine , as a note of more deepe consideration : so that the omission of it , doth most disaduantag● the Replyer . 10. And how proue you , that Augustine is against the Replyer in the place alleadged ? his words are these : Haec terrena vita , &c. This earthly life , where flesh and blood is , if it be compared to that , is the lower part , or hell , &c. Augustine is alleadged , to shew that the earth is called the lower part in respect of heauen : let him shew now , how Augustine maketh against him in this very place : forsooth , because he maketh mention afterward of Christs descension to hell : as though the Replyer were ignorant of that ; for doth he not directly confesse , that Augustine in the words following seemeth to incline to the opinion of Christs descension to deliuer the Patriarchs . 3. b. p. 186. But this Trifler was to giue instance of this place here alleadged , therfore he doth but palter , and still beateth the bush where the bird is not : and so as Hierom well saith , Manum peteris , & pedem porrigis , You are asked your hand , and you stretch out your foote . 11. 1. As the godhead in Scripture is said to descend , Iohn 3. 13. None hath ascended into heauen , but he that descended , &c. So God is said to ascend , Gen. 17. 22. God ascended vp to Abraham : where the same word ghalah is vsed , which is applyed to Christs ascension , Psal. 68. 18. 2. And so Augustine expoundeth that place also , Iohn 3. 13. of Christs ascension and descension according to his godhead : for these are his words in the same epistle , 57. which is cited by the Confuter vpon that place , none hath ascended , &c. secūdum hominem ; &c. According to man he was in earth , not in heauen , where he now is , when he said ( none hath ascended , &c. ) although according to that , hee was the sonne of God , hee was yet on the earth , and was not ascended into heauen . Here he vnderstandeth Christs ascension and descension , as he was God. 3. Neither is this to denie his ascension , as hee was man , and so to ouerthrowe an article of the Creede , for then he hath made a good argument against himselfe ; that because Christ is there said to descend from heauen in his deitie , therefore it followeth , he descended not in his humanitie . 4. Nay then hee himselfe ouerthroweth an article of the Creed , that confesseth the ascension and descension there spoken of , to be diuers from that mentioned by S. Paul , Ephes. 4. 9. and to be meant of the deitie of Christ. 3. b. p. 172. 173. Now sir , to returne your owne words , though it belongeth not to a Christian mans beliefe , what Augustine writ or thought to or fro : yet I hold him no reasonable man , that hearing Augustines owne words , will not thinke he spake of one kind of ascension and descension of Christ in his godhead , ( though properly the godhead neither ascendeth , nor descendeth . ) But he is no good Christian , that the Scripture so speaking ( that God ascended ) will not beleeue it : and so in effect , hee prooueth himselfe no good Christian , if hee deny that Christ is said in Scripture to ascend , as hee is God. 6. Other Authors pretended to be falsified . The accusation . 1. These nine words ( of Bernards sentence ) are left out by you ; and so we shall alwaies be with the Lord. 2. Bellarmine ( he vnmannerly saith ) you haue belied now the second time ; for leauing out this clause , for the enlightning of the Fathers with the vision of God. The iustification . 1. Bernard is produced by the Replyer to shewe the difference of Christs beeing with vs , and of our beeing with Christ : the sentence is this ; Christ is with vs at all times to the ende of the world : but when shall we be with him ? when we shall be taken vp , and meete Christ in the ayer : thus farre Bernard is alleadged ; then follow those words , which hee crieth out are omitted , and so we shall alwaies be with the Lord. And why might not these words be spared , seeing sufficient was alleadged before for proofe of that difference ? and if these words be supplyed , they make more fully to the Replyers purpose , and therefore this exception of omission is friuolous . But it is strange , that hee date obiect this , seeing in the same recitall of Bernard , hee cutteth off a long period himselfe : for after those words , who could persist in it without him , followeth this sentence : omne gaudium existimemus , &c. let vs count it all ioy , when we fall into diuers tribulations my brethren , not only because wee must through many tribulations enter into the kingdome of God , but because the Lord is neere vnto those that are of a troubled heart : one faith , &c. then follow the next words , If I shall walke , &c. All these lines are left out by this pitifull Confuter , p. 198. who doth most of all confute himselfe . A shame it is for a man to ●ee so senslesse , to reprooue another for omitting a fewe words , and those not necessarie , himselfe skipping ouer diuers lines . 2. I see it goeth neere to him , that his graund master is touched , that he so bestirreth him , in giuing the lie , after his rude manner . But it shall presently appeare , that none here hath tolde a lie but himselfe : So that according to the law of Honorius , the penaltie of slaunder , is the equalitie of punishment : the brand of lying , which he would haue set vpon an other , shall be printed on his owne face . Bellarmines sentence is thus cited : Licet non esset necessaria animae Christi praesentia , &c. Although the presence of Christs soule were not necessarie in hell , yet it was of congrurtie that it should be present : three exceptions now he taketh to this allegation : 1. that , in hell is added , beeing not in Bellarmine . 2. that this clause is omitte , which followeth after ( animae Christi ) vt patres divina visione illustrarentur , that the fathers should be enlightened , with the vision of God : for he addeth immediatly , Christ descended not to hell , for the beatification of the fathers onely , but for other causes . 3. the necessarie presence of Christs soule in hell in substance , he affirmed a little before . Contra. 1. These wordes ( in hell ) beeing onely in the translation , and not in the latine sentence , doe free the Replyer from all suspition of corruption : and they are added in the English onely by way of explanation : and Bellarmine so expoundeth himselfe afterward , as his disciple also reporteth him , that Christ descended not to hell onely for the beatification , &c. 2. Seeing the Replyer shutteth vp the first clause of the sentence , ending at animae Christi , with an &c. 3. b. p. 191. it sheweth , that there was no fraud intended : neither was the rehearsall of that clause necessarie , seeing as much is saide immediatly before , that Christ needed not ( by the sentence of Durand ) to descend to hell to deliuer the Patriarkes : where upon Bellarmine is produced to confesse as much , that though it was not necessarie for Christ to descend ( namely for that ende , for that is the point in questiō ) yet it was of congruitie . And what though he make other endes of Christs descension ? it is sufficient , that he maketh not that ende of necessitie , which onely is in question , to deliuer the fathers . 3. Bellarmine indeede saith before , that Durand was in error , for not holding the substantiall presence of Christs soule necessarie in hell : but there he addeth not the ende , for the enlightening or deliuering of the fathers : therefore both may stand together , that Bellarmine held Christs presence necessarie in hell : and yet not for that speciall ende , necessarie . But , if Bellarmine should say and vnsay the same thing , which is no rare thing with him : what is that to the Replyer : let him , whose darling he seemeth to be , looke to salue his masters credit . Thus hath this ( Calumnious aduersarie ) opened his wide throate , and vttered his S●●●●ors voice , in accusing the Replyer of falsification : whereas he is not able to fasten one line corrupted or falsified by him . If sometimes for breuities sake , he abridge a sentence , leauing out yet nothing materiall , and omitting what is impertinent , it is no falsification : that is a sound rule of Gelasius , Non mentitur , qui animum fallendi non habuit , he lyeth not , that had no intent to deceiue . It is no small iniurie , for one against his conscience , with a cauillous spirit , to accuse an other to be a falsifier . The Ciuill law is , that he which findeth a famous libell of an other , and publisheth it , should be punished , as if he were the author : Now this vnconscionable Slaunderer , is found both the author , and publisher too , of this infamous libell and accusation . If he escape humane censure , let him take heede he incurre not the diuine displeasure . As for the Replyer he regardeth no more such cholerike inuectiues , then Dauid did Shemeies throwing of stones , and casting dust in the aire : a good conscience as a brasen wall shall stand against all such p●llets of enuie : and as Alexander saide of Darius great 〈◊〉 , wherein there were many thousands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that one slaughter man is not afraid of many sheep : So the edge of truth shall be able to cut downe , all such false accusations , that the defender thereof shall not neede to be afraid of them . The recrimination . 1. Origene falsified and corrupted by the Confuter . 1. Beside those places of Origene , wherein the Replyer is falsly charged with corrupting them , but they are retorted vpon the Confuter himselfe , as namely the 1. 4. and 6. places before obiected : He doth diuersly peruert , and falsifie this learned father in other places by himselfe produced : as 3. b. p. 169. he three waies abuseth a sentence of Origenes : 1. in misnaming the place , from whence he borroweth it : citing homil . 35. i● Math. whereas it is not an homilie , but a 〈◊〉 vpon Mathew , containing aboue 20. leaues in folio , which could not be vttered in one homilie or sermon . 2. He clippeth off a great part of the sentence , which he beginneth thus : be that called Christ from hell , &c. leauing all out , that goeth before : Quod si vi● audire , quid profuit Christo , &c. If you will heare , what it profited Christ to haue or ●ed out with a great voice , and so to haue giuen vp his spirit , that is , to haue commended his spirit into the hands of the Lord , and so to haue giuen it vp , or to haue leaned his head vpon his fathers bosome , and so to haue deliuered his spirit , heare what the Prophet saith ; for this therefore , he shall not leaue his soule in hell , nor suffer him to see corruption : if therefore we can so behaue our selues , that we can commend our spirit into the hands of the Lord ; or leane our head vpon the Lords bosome , and so deliuer our spirit : without doubt , neither shall he leaue our soules in hell , nor suffer vs for euer to remaine in corruption . All this is quite cut off , because he saue what a pregnan● place this was against the locall descent : seeing that Origene affirmeth , that ●he soules of Christs members , that cōmend their spirits into the hands of God , shall after the same manner , not be left in hell , as Christs soule was not left . But the soules of the faithfull come not into hell at all . 3. Beside , that , which he rehearseth out of Origene , is very corruptly translated : he that called Christ from hell after the third day ; recalled vs also in due time : and he that gaue to him , that his flesh should not see 〈…〉 hath , also giuen to vs : whereas Origenes words are , nos revocabit , shall recall vs in due time , & nobis dona●is , and shall all giue to vs : what greater forgerie could be 〈◊〉 ? what shamelesse dealing is this ? 2. Againe , whereas Origene is produced by the Replyer , to shew his different iudgement from other of the fathers , concerning Limbus patrum , making Abrahams bosome to be , where were Angelorum ch●r● , &c. the company of Angels , the kingdome of Christ : he to confront this testimony of Origen , alleadgeth another place in this maner : the only begotten sonne ( of God ) descended into hell for the saluation of the world , and thence brought backe againe , the first man ( Adam : ) for that which hee said to the thiefe , to day thou shall be with me in Paradise , you must vnderstād to be spoken , not to him only , but to all the Saints , for whom he descended to hell . Here diuers faults are committed : 1. The words inclosed in the parenthesis , hee addeth of his owne . 2. Protoplostum he translateth the first man , which signifieth , the first made ( man : ) intellige , which is vnderstand thou , hee englisheth you must vnderstand . 3. Beside , this testimony maketh flatly against the Confuter , who holdeth Christs soule to haue beene three daies in hell ; whereas Origen thinketh , that not onely the thiefe , but all the other Saints went into heauen the same day of his passion : but they returned not without Christ : Christs soule then could not be so long in hell , in Origenes opinion . 4. Further , out of this very homil . 15. in Genest . it more fully appeareth ; that Origene differed in opinion from the rest , concerning ( Limbus patrum ) for vpon those words of the Lord to Iakob , revocabo te inde in finem , &c. I will bring thee backe againe in the ende : he writeth thus , velut si diceret , &c. As if he should say , because thou hast fought a good fight , kept the faith , finished thy course , I will call thee now out of the world , vnto future happines , vnto the perfection of life eternall , vnto the crowne of righteousnes , which the Lord shall render in the ende of the world to all that loue him . The place , whether Iakob was called out of the world , was a place of happines , the perfection of life eternall , &c. therefore not a prison , dungeon , place of darkenes , or hell : as Limbus patrum was of some of the fathers imagined to be . 3. Origene is cited by this confused Confuter , where he committeth diuers foule ouersights : 1. he nameth the 18. homilie vpon Iosuah : but in that homilie , the sentence which he alleadgeth , is not to be found : nor yet in the homilie vpon the 18. chap. for he might mistake the number of the homilie for the chapter . 2. Beside , to mende the matter with : in the margen , he setteth the 28. homilie vpon Iosuah , wheras there are but 26. in all vpon that booke . 3. The place is altogether impertinent to his purpose : for the question beeing of the meaning of those words of our Sauiour , Ioh. 17. Father , I will that where I am , these also may be with me : whether Christ speake of himselfe as the Messiah , or in respect of his Godhead onely : he bringeth in these words of Origene , Blessed is he , who sheweth himselfe such an one , &c. that of our Sauiour he may receiue the portion of the heauenly mansion in the world to come , of which our Lord Iesus himselfe speaketh , ( father , I will , &c. In which wordes it is euident , that Origene speaketh of Christ , as the Sauiour and Messiah . 4. And to shew his great skill in reading of this fathers workes : he citeth the 12. homilie vpon Matthew , 3. b. p. 35. and the 35. homilie vpon Matth. p. 57. whereas they are the tractates or commentaries vpon Matthew , not homilies : which were his sermons to the people , or multitude , whereof they haue their name . 5. An other place of Origene he diuersly abuseth : 1. by clipping of many words : as where Origene alleadgeth the text , to sacrifice vnto the Lord our God , he saith , to doe sacrifice vnto God : Againe , those words of Origene : Pharaoh would not permit thē to come vnto the place of signes : that is , mysteries : he omitteth altogether . 2. He translateth corruptly : for those wordes , resuscitabit nos Deus , &c. God shall raise vs after two daies , he englisheth , God shall visit vs after two daies . 3. He saith very boldly , that these words of Origene , ( the first day to vs , is the passion of our Sauiour , the second day is that , wherein he descended to hell , and the third day is the day of the resurrection : ) he doth not appropriate them to Christ , and his abode in hell : because he applieth them to vs. A very senslesse and vnlearned answer : for whereas the Prophet saith , vnto vs a childe is horne : he might as well inferre , that he doth not appropriate it to Christs natiuitie , because it is applied to vs. As though all Christs actions , his birth , passion , resurrection , and the rest , were not for vs. 4. Whereas he holdeth Origenes opinion to be , that Christs soule was three daies in hell , and citeth him to that ende , p. 169. the contrarie is shewed before , loc . 2. that Origene held , that all the fathers , together with the theife , entred into heauen the same day of Christs passion : whence it will follow , that Christs soule also entred together with theirs . And in this place it is euident , that in his opinion the soule of Christ descended not till the second day . 6. Whereas the Replyer citeth a place of Origene , wherein comparing Christ to a victorious captaine , that diuideth the principall spoiles among his souldiers of best desert , he saith , that he likewise , vnto those , which haue laboured most , sibi similes decernit honores , doth giue honours like to his owne , such as he conferred vpon his disciples : when he said , Father I will , that where I am , they may be with me : And proueth hereby , that these honours like vnto Christs , are not those which are due to his godhead , which are not communicable vnto any , but such , as he receiued as Messiah . This vaine and trifling Confuter first quarrelling , because the Replyer abridged this sentence , keeping the sense , then denieth that he hath any such meaning ; but that these words make directly against the Replyer : whereas Christ beeing compared to a victorious and triumphāt captaine diuiding spoiles , must be vnderstood as the Messiah , as he ascended into heauen , and led captiuitie captiue : which he did , not as God onely , but as the Messiah and captaine of the Church . These honours were due vnto him in deede as God , for who denieth that ? ( vpon which false supposall he groundeth all the force of his reason ) but not as God onely , but as God and man , the blessed Sauiour and Messiah . 2. Ignatius , Thaddaeus , and Tertullian falsified . 1. Thaddaeus , as he is cited by Bellarmine , from whom he borrowed it , ( for why should not the scholer be bould with the master ) hath this sentence : Christus descendit ad inferos , & disrupit maceriem , &c. Christ descended into hell , and brake downe the partition wall , which no man had euer broken downe in the world : ( who descended alone , but ascended with a great multitude ) this last enclosed clause he cutteth off , least he should too openly haue discouered his opinion touching Limbus patrum . 2. He bringeth in Ignatius saying the same thing with Thaddaeus : for he ascribeth to them both the same testimonie . But herein he left his first instructer , who produceth two other testimonies of Ignatius : the latter whereof is this , Descendit ad infernum solus , regressus autem cum multitudine : he descended into hell alone , but returned with a great multitude . But he omitteth this testimonie also , to auoid the former inconuenience . 3. Tertullian is notably abused by him : 1. for his assertion in the same place is this : that Christ descended to the lower parts of the earth : vt illic Patriarchas & Prophetas compotes sui faceret : that there he should make the Patriarks and Prophets partakers of himselfe : this he concealeth . 2. The sentence by him alleadged , is not Tertullians affertion out of his owne iudgement , but an obiection : Sed in hoc ( inquiunt ) &c. but he descended ( they will say ) for this , that we should noe goe thither : for he taketh away this obiection : and thus confuteth them , satis superbe non putant , &c. they proudly thinke that the soules of the faithfull are not fit or meete for hell , the seruants taking vpon them more then the Lord , and the scholers then the master : and concludeth the soules of the dead , apud inferos sequestari in diem iudicij : to be sequestred in hell vntill the day of iudgement : and a little before : nulli patet coelum , &c. heauen is not open to any , as long as the earth is preserued , transactione mundi reserabuntur regna coelorū , &c. the kingdome of heauen shall be vnlocked in the transaction ( and passing away ) of the world : what grosse ignorance then is this , to ascribe vnto Tertullian that opinion , which he confuteth , though ( I confesse ) he falleth into a worse error himselfe . But this excuseth not his deceitfull legerdemaine . These fathers for antiquitie , should haue beene placed before Origene : but he is raunged in the forefront , because diuers testimonies of his are corrupted by the Confuter . 3. Chrysostome falsified . 1. Thus Chrysostome is alleadged : Christ descended into the lower parts of the earth ( that is , to hell , as himselfe doth interpret it ) for our soules : whereas Chrysostome doth in the same place farre otherwise interpret it : for he expoundeth it by that place , Philip. 2. he humbled himselfe , and became obedient to the death of the crosse : quemadmedum illic de animi modestia , &c. as there giuing admonition concerning modestie , and humilitie of minde , he bringeth in Christ ; so in this place , because he descended into the lower parts of the earth : yea further he thus expoundeth in direct words : inferiores terrae partes mortem dicit , &c. he calleth the lower parts of the earth , death ; and that according to the suspicion and opinion of men , as Iakob also saith , you shall bring mine olde age with sorrow to ( hell ) or the lower parts : and againe in the Psalme , I shall be like to those that goe downe to the pit , that is , to them that die . What an vnsauourie fellow now is this ? that dare so falsly charge Chrysostome , making him to vnderstand that of hell , which he interpreteth of death : which in the opinion of men seemeth to be as it were hell ? 2. In another place these words of Chrysostome , Ista pro vobis ferens , Suffering these things for you ; hee translateth , Suffering these things for Christs sake : whereas Chrysostome saith , Sed qui moritur indies ? studio , voluntate , & quod promptus ad eam rem sit : How doth he die daily ? in study and willingnesse , & because he is ready for that thing : he turneth the words thus ; Animi promptitudine , quia esset ad mortem subeundam semper paratior : In promptnesse of minde , and for that he was euery day more and more ready to suffer death for Christs sake . 4. Hierome falsified . 1. Hierome handling that place , Math. 18. 15. is alleadged thus ; Praecipit . Dominus peccantes in os argui debere : translated thus ; Our Lord commandeth that we should reprooue offendors to their face , or openly : cleane contrary to Saint Hieroms words that follow : Secreto , vel adhibito teste : Secretly , or taking a witnes , which words hee fraudulently omitteth : Hierome expoundeth in os , to the face , secretly , or before a witnesse , hee peruerting his sense saith , openly . 2. Saint Hierome also is cited vpon Psalme 70. verse 20. expounding it of Christs locall descension to hell : where the words of Hierom are omitted , which immediately follow vpon these wordes , thou hast encreased mine honour : cum hi , qui in inferno tenebantur , mecum redierant : when they , which were held in hell , returned with me : which sentence he concealed , for vnlesse he also maintaine Limbus patrum , it maketh nothing for him . 3. The Replyer is charged with many faults , in translating Hieroms sentence : Non tam stultus sum , vt diuersitate explanationum tuarum , me ladi putem , quia nec tu laederis , si nos contraria senserimus : I am not so vnwise , as to thinke my selfe hurt by your explanations , because neither are you preiudiced , &c. because he changeth nec into non : a great matter , and beseeming the grauitie of such an obiector : whereas , the Replyer readeth non , to make a perfect sentence . Againe , there is left out in the translation diuersitate , with the diuersitie : but seeing it is not omitted in the latine sentence , there can bee no fraud , and in the English it is implyed ; for he could not be hurt or preiudiced , but by different and diuers explanations . A third fault hee sindeth , because the Replyer englisheth laedi , to bee hurt and preiudiced : whereas he translateth it wronged and iniuried , which is further off from the signification of the word , then the other . But this ( coyning Confuter ) himselfe committeth many and great faults in the recitall of this sentence . 1. He saith he findeth it in the 13. Epistle of Saint Hierome to Saint Augustine : whereas Hierome did not write so many Epistles to Augustine , but tenne onely , or there-about , which are extant in the first and second Tomes of Hieroms workes : and this sentence which he alleadgeth , is found in the 6. of them . 2. These words , in Scripturarum disputatione versemur , he translateth , we may reason of the Scriptures : the english whereof is this ; that we may be conuersant in the disputation of the Scriptures . 3. Nostrum emendemus errorem , hee translateth , and so either correct your error : which should bee thus englished ; let vs amend our error . 4. After those words , that is a childish boasting , he leaueth out this whole sentence , quod olim adolescentuli facere consueuerant : which young men in time past were accustomed to doe . 5. Ambrose corrupted . 1. This Grammarian instructer , that professeth to teach boyes to conster , himselfe maketh a pittifull construction of Ambrose , 2. b. p. 59. these words , Angelo non placuit ancillae insolentia : The insolencie of the hand-maid pleased not the Angel : hee translateteth ; The Angel was not pleased to see the insolency and pride of the handmaide : reuertere ad Dominam tuam , Returne to thy Lady : he englisheth ; turne againe to thy Lady and Mistresse . Verberantis savitiam , the cruelty of the beater : hee englisheth , the crueltie of Sara beating her . Fugientis discessionem , the departure of the flier or runner away he rendreth , Hagars departure in running away : adding Sara and Hagar of his owne . Humiliare , be thou humbled : he englisheth , humble thy selfe . 2. In another sentence taken from Ambrose , hee leaueth out these words : In inferno positis vitae lumen fundebat eternae : To those which were in hell , he powred the light of eternall life . Which clause if he had added , he saw that Ambrose would make little for him , vnlesse hee held the locall descent of Christs soule to hell , for the enlightening and deliuerance of the Fathers thence . 6. Ruffinus falsified . 1. Ruffinus also is pitifully mangled : for his sentence ( taking the whole ) is this ; But that he descended into hell also , is euidently pronounced in the Psalmes , where he saith , Thou broughtest me to the dust of death : and againe , what profit is in my blood , while I descend into corruption : and againe , I descended into the mire of the deepe , where no substance is ( that is , ground or bottome : ) yea and Iohn saith , art thou he , which art to come ( without doubt into hell ) or looke me for another ? All this is fraudulently left out : and then follow the next wordes , which he culleth out : Our Lord also himselfe speaketh , &c. But this deceitfull Iugler , that playeth fast and loose with the Fathers , well perceiued , that seeing Ruffinus expoundeth descending to hell , to be brought to the dust of death , and to the place of corruption and blood , that his meaning can be no otherwise , then to vnderstand death and the graue : as to the same purpose he said before , that vis eadem verbi videtur esse , &c. the same force of the word seemeth to be in that , he is said to be buried : as he is said before to descend to hell . I maruell also , how his ( mastership ) could take no knowledge of another place in Ruffinus , not farre from that , which he thus hacketh and pareth : where hee saith , that Crux Christi trumphus est , &c. that Christs crosse was a triumph , and a famous ( trophaeum ) monument : and further , he sheweth how he triumphed ouer all things vpon the crosse , both celestiall , terrestriall , and infernall : vnto the first , applying the vppermost part of the crosse ; to the next , that part where his hands were stretched out ; and for the third he saith , ea vero parte , quae sub terram submergitur , inferna sibiregna subiecit : but by that part , which was hid vnder the earth , he brought vnder to himselfe the infernall kingdoms . This cleare testimony of Christs triumph vpon the crosse , and his victory ouer hell , crosseth that impious and profane opinion of this drowsie and dreaming diuine ; that the conquest vpon the crosse , was openly an ouerthrowe , and therefore no triumph : and againe , if Christ triumphed in the crosse , as you say he did , it was according to the prouerbe , triumphus ante victoriam ( triumph before the victory : ) 1. b. p. 188. 7. Augustine falsified . 1. Thus Augustine is alleadged : This custome ( of baptizing infants ) I beleeue , as comming from the tradition of the Apostles , &c. whereas the question with the Donatists , was not concerning the baptizing of infants , but the rebaptizing of those , which were baptized by heretiks : as it may appeare by the wordes going before ; Nolite obijcere nobis authoritatem Cypriani ad baptismi repetitionem , &c. Doe not obiect to vs the authoritie of Cyprian , for the repeating of baptisme , &c. That question of Baptisme was not yet throughly handled , but yet the Chruch kept this wholesome custome ; in the schismatiks and heretiks , corrigere quod pravum est , non iterare quod datum est : to correct what was amisse , not to iterate what was giuen : then follow those words , which saide custome , &c. ( as many things are not found in their writings , nor in the latter Councels ) &c. all this enclosed , is omitted . 2. Augustine is thus brought in : that custome of the Church , which was opposed against Cyprian , &c. whereas the name of Cyprian is not to be found in the 18. 19. 20. chapters of that booke . 3. Againe the same place is quoted , where Augustine should write thus : Cum hoc nusquam legatur , &c. when as this is read no where , we must beleeue the testimonie of the Church , which Christ hath testified to be true : these words are not extant in that place , in that forme , but after this manner : Nunc vero cum in Scripturis non inveniamus , &c. now seeing we finde not in the Scripture , that any haue come to the Church from heretikes , &c. and afterward : perhibet Christus testimonium Ecclesiae suae , &c. Christ doth giue testimonie to his Church . 4. Augustine is cited , serm . ( he should haue said ) hom , 2. in vigil . pasch . tom . 10. in these words : si sepultus fuisset in terra , &c. If Christ had beene buried in the earth , they might haue said , they had digged vp the earth , and stollen him away , to prooue a difference betweene Christs tombe , and the earth : yet in that homilie no such sentence is to be found : but rather the contrarie : quid illi tumulus in terris , cuius sedes manebat in coelis ? why should he haue a tombe in the earth , whose seate remained in heauen : here he affirmeth Christs tombe to haue been in the earth . This grosse ouersight sheweth , how well ( this pettifogger in diuinitie ) is seene in the reading of Augustine . 5. That place of August . c. 15. cont . Felician . lib. 3. p. 2. he diuers waies corrupteth : 1. he addeth generall resurrection : nullus ignorat , he translateth , euery man knoweth : which signifieth , no man is ignorant : cuius corpus , &c. saith Augustine , whose bodie common death had enclosed for the future resurrection : he readeth , whose bodie death had shut vp ( in the graue ) vntill the future resurrection of all flesh . Beside , he bewraieth his ignorance , in mistaking the sense and scope of Augustine in that place : 1. he saith that Augustines whole discourse , is to prooue that Christ deserued not hell fire : whereas the very point of the question is , that though Christ died in bodie , yet his soule perished not : vt vita perderet vitam , that our life , should loos● life : c. 4. in init . by occasion of which question he falleth also into that other point , concerning the death of Christs soule . 2. He saith , that Augustine taketh this for graunted , that the promise made to the theefe , was the voice of Christs Godhead : whereas Augustine onely propoundeth it by way of obiection : sed dicet aliquis , &c. but some one will say : we beleeue this was the voice of the deitie , not of the soule of Christ , &c. and afterward he rather reasoneth against that obiection , then yeildeth to it : & quid in eo cui promittebat , accipimus &c. and what doe we take in him , to whome the promise was made : and so he frameth his argument , from the soule of the theefe to the soule of Christ : reasoning from the lesse to the greater . 3. He denieth that any such collection can be made out of Augustine , that if the soule of the theefe went to Paradise , Christ much more : but that this is Augustines meaning rather , that because the theefes soule was presently made blessed , &c. in Paradise , and so freed from the feare of death , and hell , much more was the soule of Christ exempted . Contra. Augustines words are these : If the soule of the theefe was straightway ( the bodie●beeing dead ) called to Paradise : shall we thinke any to be so impious , to thinke that the soule of our Sauiour was three daies kept in hell ? &c. here is no mention of the feare of death or hell , but of calling the soule to Paradise : his wordes are plaine , that Christs soule could not be in hell all those three daies , that his bodie was in the graue : nay it can not be prooued out of this treatise of Augustine , that Christs soule was in hell : for it is euident , that he taketh ( inferi ) for the place of the dead : As c. 14. he saith , erat vno eodemque tempore totus in inferno , totus in coelo , illic patiens iniuriam carnis , &c. he was at one and the same time , whole in ( hell ) or below , whole in heauen : there suffering the iniurie of his flesh , here not leauing the glorie of his deitie . Againe , c. 17. iacebat quantum ad corpus , &c. he lay touching his bodie dead in the graue , raising the dead in hel , or in the low parts : but Christs flesh was in the graue , not in hell , and from the graue , not from hell he raised the dead . 6. An other place of Augustine is corruptly alleadged : epist. 57. ad Dardan . lib. 3. p. 14. first , he inuerteth the order of the wordes : for that sentence , beginning as it might rightly be said , and ending , because he is alwaies euery where , &c. is at least 40. lines after that sentence , if this ( to day thou shalt , &c. ) which he confusedly placeth immediatly after , as though it were all one sentence . Againe , in the next sentence , beginning , if this ( to day thou shalt , &c. ) and ending , humane soule : he clippeth off at the least 20. lines , and leapeth them all ouer , to those words , but the sense is much more readie , &c. which he ioyneth as immediatly following , beeing 20. lines after : thirdly , he fraudulently omitteth many sentences , which come betweene , making directly against his opinion of Christs descent to hell : 1. Augustine saith , Vnde quaeri solet , &c. whence it vseth to be questioned , if the infernall places are vnderstood onely to be penall , how can we beleeue godly , that the soule of Christ was in hell : but it is well answeared , that therefore he descended , to succour , whome he could . Here Augustine maketh no other ende of Christs descending into the penall place of hell , but to giue succour and releefe . 2. If both the region , of those which were in griefe , and those which were at rest , &c. is to be beleeued to haue beene in hell , who dare say that Christ went onely to the penall places of hell , and not to haue beene with them which were at rest in Abrahams bosome : where if he were , that was the Paradise , which he vouchsafed to promise the thiefe : here he resolueth , that the soule of Christ went to the Paradise promised to the thiefe . 7. So Augustine is erroneously cited : for twice he quoteth tract . 91. in Ioh. 17. 3. b. p. 8. and 16. whereas the place is taken out of the 111. tract . in Ioh. 17. Beside , he would make the Reader beleeue , that Augustine expoundeth this glorie , which Christ speaketh of , Ioh. 17. onely of the glorie of his Godhead : and that other speach , ( where I am , &c. ) to be vnderstood of the presence of his Godhead . Cont. In the very same tractat . 111. Augustine thus expoundeth those words , I will , that where I am , they may be with me : Quantum attinet ad creaturam , &c. Concerning that creature , wherein he was made of the seede of David after the flesh , he was not yet himselfe , where he was to be : but in that sense he might say , where I am , as we might vnderstand , that he should quickly ascend into heauen : that he said he was there alreadie , where he was presently to be . In the same tractate , he also thus expoundeth the glorie : etiamsi eam dici hoc loco intelligamus , &c. Though we vnderstand that glorie to be here spoken of , not which the father gaue vnto his sonne beeing equall in begetting him : but which he gaue vnto him beeing made the sonne of man after the death of the crosse : he vnderstandeth it as well of the glorie giuen vnto him as man , as that due vnto him as God. But more euidently Augustine sheweth his minde touching these points , in the former tractates vpon this chapter : As , tract . 104. Haec est glorificatio , &c. This is the glorifying of our Lord Iesus Christ , which tooke beginning from his resurrection . Tract . 105. That the sonne was glorified of the father , according to the forme of a seruant , whome the father raised vp beeing dead , and placed at his right hand , the thing it selfe sheweth , and no Christian doubteth . And if the Confuter doubt hereof , in Augustins opinion he is no Christian. And vpon those words , Glorifie me with the glory , &c. which I had , &c. he writeth thus , sicut tunc praedestinatione , &c. as then in predestination , so now in perfection , doe in the world , what was with thee before the world , doe in time , that which thou appointedst before all time . Thus Augustine apparantly vnderstandeth the glory which was giuen vnto Christ , as man. And how Christ our blessed Sauiour prayed vnto his Father , he thus also sheweth ; tract . 104. Poterat Dominus noster , &c. Our Lord the onely begotten , and coeternall to the father , might in the forme , and by the forme of a seruant if it had beene needfull , haue praied in silence : but hee would so exhibite himselfe to his father a praier for vs ; as that hee remembreth himselfe to be our teacher . And againe , in another place , Orauit Dominus non secundum formam Dei , &c. Our Lord prayed , not according to the forme of God , but according to the forme of a seruant , according to the which he suffered . For if he will stil stand vnto it , that Christ as God prayed vnto his father , and not as man , hee will make Christ a Priest , as he is God , and so inferiour vnto his father , as God , and so fall apparantly into Arrianisme , from the which hee cannot shift himselfe , with all the ●●eights that a subtile head , and froward wit can affoard him . 8. He would wrest a sentence of Augustine , to shewe , that he thought Abrahams bosome to be in hell : producing this place ; if the holy Scripture had said , that Christ after his death came into that bosome of Abraham , not mentioning hell , and the sorrowes thereof , I maruell if any durst haue said , that he descended to hell , &c. It is a strange thing , that a man should so cast off all modestie , as so apparantly to fasten vpon Augustine an opinion contrary to his owne words : for a little before he said ; ne ips●s quidem inferos , &c. I cannot finde hell in any place of the Scripture to be called for good : and immediately after he inferreth , that the bosome of Abraham , that is , the habitation of quiet rest , is not to be beleeued , to be a part of hell : yea and in these words , which he ignorantly presseth , as much may be gathered : for in saying , that vnlesse mention were made in Scripture of hell , and the sorrowes thereof , but onely of Christs going to Abrahams bosom , no man durst haue said , that Christ descended to hell : hee insinuateth that Abrahams bosome was not hell , for then any durst haue so said , without any further mention of hell . Thus he confoundeth himselfe with his owne testimony . 9. He citeth a place out of Augustine , to prooue that vnity is a note of the Church , quoting lib. 2. cont . liter . Petilian . c. 54. Dissentio & diuisio facit haereticos , &c. Dissention and diuision maketh heretiks , but peace and vnitie maketh Catholiks . But in that place , no such sentence at all is to be found ; which sheweth , what vaine oftentation hee maketh of his reading in the Fathers , beeing vtterly ignorant in them . The place which he aimeth at , is the 96. not the 54. chapter of that booke , which he corruptly alleadgeth : for Augustine saith , Dissentio quippe ( vos ) & diuisio facit haereticos , &c. Dissention and diuision maketh ( you ) heretiks , peace and vnity maketh Catholikes . But hee leaueth out ( you ) wherein the force of Augustines speech lieth . His meaning is , that not the diuersity of faith , or dissenting in religion ; but diuision onely and seperation from the Catholike Church , made them , namely the Donatists , heretikes : for the Donatists confessed of themselues , and Augustine denied it not ; nobis vobisque vna est religio , &c. You and we haue the same religion , the same sacraments , nothing diuers in Christian obseruation . Other heretiks were discerned then by their hereticall opinions ; the Donatists by their schismaticall seperation . Againe , Augustine meaneth not , that vnity simply is a note of the Church ; but vnity with the Church of God : for the Pagans had vnity among themselues : As Augustine in another place saith , Non proferant nobis , quasi concordiam suam , hostem quippe , quem nos patimur , illi non patiuntur : Let them not obiect vnto vs , as it were their concord , for they suffer not that enemie , whom we suffer . Therefore he two waies abuseth Augustines sentence , both in clipping his words , & peruerting his sense , in making vnity and dissention in the Church , the cognizances , and causes distinctiue , &c. wheras Augustine speaketh not of vnitie and dissention in the Church , and among themselues ; but of vnitie with the Church , and of dissention & seperation from the Church . Wherefore this sentence was impertinently alleadged against the Replyer , who thus saith , That one bond of faith in the diuersitie of some priuate opinions , may containe and keepe vs in peace . There may be some diuersitie in opinion in the Church , and yet neither faith peruerted , nor peace violated . 10. Augustine is brought in thus writing ; tract . 12. in 3. Ioann . Behold , Christ was here , and he was in heauen , for so he came thence , that he departed not thence , and so returned thither , that he left vs not here : and what maruaile you ? this God doth : for man according to the body both is in a place , and goeth out of a place , but God filleth all places , and is whole euery where : yet Christ was at that time , according to his visible flesh in earth . But Augustines words in that place are these , writing vpon this text : No man hath ascended into heauen , but he that descended , &c. Ecce hic erat , & in coelo erat , &c. Behold , he was here , and hee was in heauen : he was here in his flesh , and in heauen in his diuinitie ; yea euery where in his diuinitie : borne of ( his ) mother , and not departing from ( his ) father , &c. And ●ome fewe lines after , he saith , mirari● , &c. Do you maruell that he was in heauen also : he made his disciples such : heare the Apostle saying , our conuersation is in heauen : if Paul the Apostle beeing man , did walke in his flesh in the earth , & yet was conuersant in heauen ; could not the God of heauen and earth , be both in heauen and earth ? The iudicious Reader may see , what small affinitie and agreement there is betweene these two sentences : and although Augustines testimonie had beene truely alleadged , yet had it not beene to the purpose : for the question is not of the meaning of these words of our Sauiour , Iohn 3. 13. The sonne of man , which is in heauen : but of those , Iohn 17. 24. I will that they , &c. be with me , where I am . Other places cited out of Augustine , and other Fathers , are handled with the like vncleane fists ; but these giuen in instance , doe sufficiently bewray his cunning counterfetting of antiquity : and the like fidelitie he sheweth , in producing the new writers , as now shall be seene . 8. Caluinee falsified . 1. In alleadging Caluin , lib. 2. Institut . c. 16. ser. 8. these corruptions are committed . 1. Hee clippeth off diuers sentences : for after these words , There is no small force to the effect of our redemption , this sentence followeth ; Quanquam enim ex veterum scriptis , &c. For although it appear out of the writings of the auncient , that this particle was not of olde so much vsed in the Church , yet in handling the summe of doctrine , place of necessitie must be giuen vnto it : thē follow the words next obtruded by him : It cōtaineth a profitable mysterie , &c. then , in the last part of the sentēce , There is none of the auncient Fathers , which doth not in his writings make mention of Christs descension into hell : Hee quite cutteth off the words following , tametsi interpretatione diuersa : although in a diuers ( sense ) and interpretation : the which words doe euidently shewe , that Caluin receiuing the article of the descension , yet insisteth vpon the right interpretation . 2. Hee also peruerteth the order of Calvins words : for that clause , This certaine , is out of all question , &c. he putteth last , wheras in Calvin it goeth before the precedent part , this clause hath so great force , &c. 3. He alleadgeth Caluin for the locall descent , contrary to Caluins iudgement , who vnderstandeth it of the spirituall agony and perplexitie of Christs soule . ibid. sect . 10. 2. Caluin also is cited , 2. lib. Institut . c. 16. sect . 9. as though he should hold , that the faithfull of the olde Testament were in that prison mentioned by Saint Peter , that is in hell , &c. where they carefully expected the promised redemption : where diuers vntruths are vttered . 1. Caluine saith , Concludere in carcere mortuorum animas , puerile est : To shut vp the soules of the dead in prison , is a childish thing . He denieth then , that they were in prison . 2. Hee speaketh not of redēption , which they expected ; but saith , that piae animae eius visitationis , quam sollicite expectauerant , praesenti aspectu sunt potitae : The godly soules did enioy the sight of that visitation , which they carefully expected . His meaning is , that euen the godly soules departed had a sense of Christs death , and were affected with a lightsome ioy , the time of visitation beeing now exhibited vnto the Church , which they , while they liued , in faith beleeued , and in hope expected . 3. Yet is hee not ashamed to alleadge Caluin , as a maintainer of the locall descension ; and not content therewith , hee addeth one vntruth vnto another , that the Replyer himselfe saith , that Caluin holdeth Christs descension into hel euen in that place of Peter : whereas he affirmeth the contrary , that Caluine and Beza hold not the descension as he doth , in that very place which he hath reference to in the margin , Limbom . p. 58. And indeede Caluines opinion is , Vim mortis Christi , vsque ad mortuos penetrasse : that the force of Christs death did pierce vnto the dead : that the power and effect of his death , not the presence of his soule was there . 9. Beza falsified . 1. Beza is here diuers waies wronged . 1. His words are falsly translated : de priuatis iniurijs , of priuate wrongs , he englisheth , of priuate offences : a priuate wrong ( that is ) done to a priuate person , may yet be committed publikely , but so cannot a priuate offence . 2. He curtalleth the sentence , repeating onely the first clause , they are deceiued , who thinke that Christ in this place speaketh of priuate offences : all the rest that followeth is omitted ; quum Christus , &c. seeing Christ intendeth nothing else in these words , then to distinguish secret sinnes , from manifest : therefore he is said to sinne against one , not onely which hurteth him priuately , but which with his priuitie only , sinneth against God , or any other . 3. By this sentence it appeareth his meaning is , that Christ speaketh of secret sinnes , whether committed against God , or any priuate man. What immodest dealing then is this , to alleadge Beza , as expounding this place , not of sinnes secretly , but openly done ? 2. Beza thus expoundeth , in te , id est , te tantum conscio , against thee , thou onely knowing of it : but hee thus corrupteth that place ; against another , thou knowing of it : where he addeth these words , against another , and leaueth out only : for the secret trespasser may as well sin me against him , whom he offendeth , as against another ; as appeareth in the former testimony . 3. I omit certaine places out of Beza , clipped by him : as in that testimony cited vpon Act. 5. 17. Beza his words are , qui à ( recepta ) sana doctrina , &c. and , Dei ( & ) Ecclesiae , ( ipsius : ) where these words inclosed , are omitted by the Confuter . So , vpon Iohn , 15. 26. he leaueth out more then foure lines in the middes of the sentence : but because the sense is not much hindred by these omissions , I will not take that aduantage , which he is ready to catch at vpon euery occasion . He further abuseth Beza , in deprauing his words , and detorting his sense , as though he should thinke it a forced and violent thing , by spirits to vnderstand liuing men , 1. Pet. 3. 19. whereas he meaneth onely , that men yet liuing cannot be called spirits : but those which are now spirits , may by a certaine figure , called prolepsis , be vnderstood to haue beene sometime liuing men : as Peter calleth them spirits , in respect of that time present , wherein hee wrote , not of that , whereof he writeth . This then is a meere cauil , à dicto secundum quid , ad dictum simpliciter : because Beza in some sense counteth it a coact thing to vnderstand by spirits , liuing men , that simply and absolutely hee denieth it . 4. Beza is imagined to vnderstand that place , 2. Cor. 13. 4. crucified concerning his infirmitie , not of the naturall substance of Christs flesh and humanity , but of the quality onely thereof : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qualitatem declarat : infirmity declareth the quality of the substance : where he leaueth out the former part of the sentence : where Beza directly applyeth it , ad infirmam formam serui , to the weake forme of a seruant , ( that is , to the humane nature ) which Christ tooke : and saith further , idem hoc declarat , &c. this sheweth the same thing , which ( according to the flesh ) 1. Rom. 3. So Beza his meaning is , that though infirmitie in the natiue vse of the word , signifieth the qualitie onely ; yet thereby in this place , the very substance of the humane nature is insinuated . 10. The Geneva translators abused . This vnconscionable Confuter , would fasten vpon thē , to hold Limbus patrum , and to fauour the opinion of the Fathers ; that the Patriarchs went not to heauen , but were deliuered by the descension of Christ : and to this ende hee bringeth in that annotation , Hebr. 9. 8. which is thus set downe whole in that place : ( So long as the high Priest offered once a yeare for his owne sinnes , and for the peoples ) & also while this earthly tabernacle stood , the way to the heauenly Tabernacle , which is made open by Christs blood , could not be entred into . Here first , all the first words inclosed , are cut off : secondly , hee forgeth a sense , contrary to their owne iudgement : for that those godly learned men , that penned those annotations , did beleeue all the holy Fathers of the olde Testament , to be in heauen , appeareth by that their interpretation of Abrahams bosome , Luke 16. 22. whereby is signified ( say they ) the most blessed life , which they that die in the faith of Abraham , shall inioy after this world . Therefore they could not bee so forgetfull , or contrary to themselues , in that other place so to conceiue , as though the way in the olde Testament was not opened for the Fathers to enter into heauen , before the comming of Christ : wherefore they either speake comparatiuely , that the way was not so opened , and made plaine before the comming of Christ , as since ; as they giue the like sense of those words , Heb. 11. 39. They receiued not the promise : they had no such cleare light ( say they ) of Christ as we haue : Or els their meaning is , that by the sacrifices and rites of the Tabernacle , that way was not opened , but by the blood of Christ : so that the times are not compared together , but the things ; as they thus note , Hebr. 10. 19. By the blood of Iesus wee may be bold to enter into the holy place : we by Christ ( say they ) haue that liberty , which the auncient Fathers could not haue by the lawe . Thus this Surmisers supposed falsifications are returned vpon his owne head , and hee himselfe is found to bee the clipper and deprauer , and corrupter of the Fathers testimonies : fewe whereof are recited by him , which hee doth not mangle and wrest at his pleasure . These places out of the old and newe writers ( about thirty in all ) giuen before in instance , are an euident proofe hereof : the like might haue beene shewed in the rest , but that it is not worth the labour , to spend time , to hunt after so meane a game , and to haue such a silly bird in chace ; which hath ( according to the saying ) defiled the owne neast . When he first entred into this challenge , and aduentured to lay load vpō the Replyer , with this cauillous charge of falsifications : he should first haue himselfe considered , whether one might not rubbe vpon his owne galled backe . And he herein playeth an euill fensers part , that lyeth open himselfe , where he thought to giue an other a venie . That wise sentence should haue come into his head : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wherein thou purposest to smite an other , therein expect a greater blow thy selfe . It is an euident argument either of a bad cause or weake defense , that is bolstered out with such indirect meanes . The truth ( as the prouerbe is ) will not seeke corners : nor yet will the veritie be defended with a lie , nor simplicitie by falsifications and forgerie . In the sixt Synode of Constantinop . Act. 6. when as Macarius and Petrus , with other Monothelites , had mangled the testimonies of the Fathers , as well in sense as words ; the Catholikes said , Non congruit orthodoxis ita circumtruncatas patrum sententias deflorare , &c. It is not agreeable to the orthodoxall ( men ) so to deflowre , ( and deface ) the gelded sentences of the fathers : this is more proper for heretikes . If he would therefore haue beene taken for an orthodoxall and Euangelicall writer ( as I wish with my heart , he may hereafter prooue , and that the amendment of his heart may reforme the error of his penne ) then should he not haue trode in the pathway of Heretikes , and followed their guise , in corrupting of his witnesses . Therefore concerning his omissions , alterations , additions , and other corruptions in the allegations of the fathers , I say as Augustin did to Iulian concerning Chrysostome , whome he corruptly alleadged : Si totum legisses , invenire potuisti , aut si legisti , miror quemadmodum te potuit praeterire , aut si praeterire non potuit , miror quomodo te non correxerit : If you had read the whole , you might haue found it : or if you read it , I maruaile how it could escape you , or if it did not escape you , I wonder , how it did not correct you . The 12. Imputation , of the pretended corruption of Scriptures . The accusation . 1. Because Ecclesiastic . 19. 10. the Replyer leaueth out these words , & confidens esto , and be sure . 2. In the place , Gen. 37. 31. these words are omitted : Ruben moreouer said vnto them . 3. In that place , Act. 2. v. 31. you falsifie the Syrian Translators words in mistranslating them : the Latine Translator you abuse in like manner . 4. These words , ( which had seased vpon him ) are not in that place , Act. 2. 24. as you pretend them . 5. You falsifie the word of God it selfe : for in that place of Exodus c. 22. 23. the word ( nephesh ) is and ought to be translated ( life , ) not ( soule . ) 6. For , the soules that went downe with Iaakob into Egypt ; you make the Scripture to say , their soules went downe into Egypt . 7. The place to the Coloss. 2. 15. ( triumphing ouer them in the same ) is falsly translated : our authorised translatour readeth ( in himselfe . ) 8. So , Psal. 88. 10 , 11. is mangled , and corrupted : patching two distinct verses in one : see afterward , recriminat . 6. 9. You falsifie the Scripture it selfe , in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to hold fast , Mark. 7. 8. whereas our Church Bibles read , ( yee obserue the traditions . ) 3. b. p. 31. 10. Limbom . inverteth the text , Act. 2. 31. to serue his turne . 3. b. p. 37. 11. You cōmit a double fault in your translation of S. Peters words : the one in confounding hell with the graue , which is heathenish ; the other in burying the soule of Christ in it , which is impious . 12. You falsifie the prophesie , in leauing out the words ( in hell , ) wherein the maine of the controuersie consisteth . Act. 2. 31. 13. This is your dalying with the word of God in this place : where hauing translated it , ( thou wilt not leaue my soule in hell ) you interpret it cleane contrarie , ( thou wilt not leaue my life in graue . ) 3. b. p. 44. 14. You cut off the wordes ( of sanctification ) which are annexed to the word spirit , &c. 15. The word ( by ) is violently intruded by you , 1. Pet. 3. 19. ( by which spirit . ) 16. The words are not , as you cite them , 1. Pet. 2. 18. he hath suffered for our sinnes : but ( Christ hath also suffered for vs. ) 17. Where Peter saith it was Christ that preached , you say it was Noe , and so make him a lyar . 18. When you say , you know no ende of Christs preaching to the disobedient in hell , but for their comfort and deliuerance , you contradict the Scriptures , which teach , that the ministerie of the word consisteth as well in denouncing retention in sinne to the obstinate , as in pronouncing remission of sinnes to the penitent . 19. Those words ( that speaketh in you ) though they be added in S. Matthew , are not here expressed by S. Marke . 3. b. p. 104. 20. The wordes of the Euangelist are not as you report them , ( when the doores shut vp , ) but when the doores were shut . 21. Neither is the text , ( no man ascendeth , ) but ( no man hath ascended . ) 22. Psal. 139. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is ignorantly left out by you . 23. Because the Replyer alleadgeth those words of S. Paul , 1. Cor. 15. 31. I die daily , vnderstanding them , of inward afflictions : the Confuter taketh a double exception , both , that some of the words are omitted : As by our reioycing , which I haue in Christ Iesus our Lord : and that the Scripture is misinterpreted : which Chrysostome expoundeth of the readines and promp●● of minde , that he was euery day more and more readie to suffer death , &c. 3. b. p. 64. And therefore he crieth out , that dishonour is offered to the Apostle , and contumelie to the spirit of God , to say , that Paul died the death of the soule : whereas contrariwise , that which you call ( inward afflictions ) was thorough inward ioy , and consolation in the holy Ghost , &c. p. 65. The iustification . 1. THe whole sentence is this : if thou hast heard a word , let it die with thee , and ( be sure ) it will not burst thee : the Replyer abridging this sentence , keeping the sense , did not take himselfe tied to repeate euery word , seeing he bringeth it not in as a testimonie , specially out of Scripture , but hath reference vnto it by way of allusion , quoting no place . But it is a greater fault in him , to adde vnto the text : if thou hast a word ( against thy neighbour , ) which words enclosed , though retained in the English translation , yet are not in the originall . Beside , he himselfe clippeth off many words : citing the beginning onely of the 13. and 17. v. reprooue thy friend , reprooue thy neighbour , leauing out all the rest . 2. b. p. 71. in marg . 2. Those words , moreouer Ruben said , were not materiall , or pertinent to the Replyers purpose , and therefore he omitted them . 3. The Syrian Translator : I meane he which translated the Syrian text , readeth thus ; quod non sit derelictus in sepulchro , that he was not left in graue : is here any mistranslation ? And the Latine translator is not alleadged for the word infernus , but because in stead of his soule , as it is in the originall , he readeth , neque derelictus est , he was not left : the Replyer then is here no Corrupter , but the Confuter is a Trifler . 4. These words , which had seazed of him , the Replyer alleadgeth not as the words of the text : but onely these , he loosed the sorrowes , Act. 2. 24. Here then he is charged with a plaine vntruth . 5. Then the Latine interpreter , Montanus , Pagnine , Vatablus : all these falsifie the word of God , which translate there , not vitam , life , but animam , soule : and the Septuag . also , which read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall giue soule for soule . 6. The Replyers words are these : as in like sense it is said , Gen. 46. 26. the soules that went with Iakob into Egypt : is he not ashamed therefore so notoriously to charge him with an vntruth . But he himselfe corrupteth the text in that place , reading the soules , that went downe , &c. whereas the word is , habiah , which signifieth onely comming or going . 7. Beza so readeth , following Origenes reading , hom . 4. in Exod. hom . 17. in Numer . and hom . 9. in Iosua . 8. Call you this patching , to put two verses of Scripture together ? what thinke you of S. Paul , which doth the same , Rom. 3. 10 , 11. ioyning together , a part of the 1. and a part of the 2. v. Psal. 14. as the Reader may see by comparing the places together : you had best count him a patcher of Scripture . 9. Say also that the Latine translator , and Beza , which in that place readeth , tenetis , you hold : and the Syrian interpreter , retinetis , you hold fast : Montanus , that readeth , prehenditis , you lay hold , &c. that all these doe falsifie Scripture : and is he indeed so ignorant , as he maketh himselfe , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to hold fast : how else will he interpret that place , Heb. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let vs hold fast the profession : as both our English translations read . 10. The Replyer inuerteth not the text , but the Confuter peruerteth his wordes : for he alleadgeth the text right , Act. 2. 31. He spake of the resurrection of Christ , that his soule should not be left ( in hell ) or the graue : whereupon the Replyer reasoneth thus ; the Prophet speaketh here of Christs resurrection , but the descending of Christs soule to hell , belongeth not to his resurrection , but the not leauing of his soule in graue implieth the resurrection : Ergo : vnto this , the pitifull Confuter maketh this answer : your reason should haue beene this ; Dauid spake of the resurrection of Christ , &c. but not leauing of Christs soule in hell , doth no way belong to his resurrection , &c. therefore , &c. here the minor is apparantly false , &c. Contra. This poore Logician is much to be pitied : 1. doth he not see , that the conclusion of his argument must be this : therefore Dauid speaketh not of the not leauing , &c. which is cleane contrarie to the text . 2. If he in deede might make the Replyers argument for him , he would make him as sensles and absurd as himselfe . 3. He grossely mistaketh the Replyers argument : which was this , the descending of Christs soule to hell belongeth not to his resurrection , but the not leauing of his soule belongeth : ergo the not leauing , &c. prooueth not the descension . This argument though he inuert and peruert at his pleasure , he is not able to euert with all the skill he hath . 11. The Replyer confoundeth not hell and the graue , ( which is more heathenish in him so to imagine , then in the other so to write ) but ioyneth together two vsuall acceptions of the word sheol , neither doth he burie his soule , but his life thereby signified in the graue . And yet to take infernum for the temporall death , and graue , is neither heathenish nor absurd : vnlesse you will count Augustine heathenish , who expoundeth that place , Psalm . 88. 3. My life draweth neare to hell , by those words of our Sauiour , My soule is heauie vnto death : Quod enim aijt , tristis est anima , &c. For that he saith my soule is heauie vnto death , this is the same that is said , my soule is filled with euill : and that which followeth , vnto death , the same is said , my life draweth neare to hell , &c. 12. These words ( in hell ) are not expressed , because the Replyer groundeth no argument vpon them : but onely by setting downe the first words , hath reference to the whole prophesie there contained : for in other places , where there was cause , he omitteth them not , as Limbom . p. 74. 13. Though the Hebrew word sheol , is indifferently taken sometime for hell , sometime for the graue : yet in this place , Act. 2. 27. the Replyer contendeth thoroughout that whole discourse , that it signifieth the graue : and therefore to say , he translateth it hell , is according to his vsuall manner , to fitten and forge of him . 14. The Replyer citeth not the words of the text , Rom. 1. 3. but onely sheweth , that there is an opposition betweene the flesh and the spirit : and therefore there was no cause to adde those words ( of sanctification ) no more then other words of the text . 15. As though it be not an vsuall phrase in Scripture , to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in spiritu ; when it must be vnderstood , by or through the spirit : as Eph. 2. 22. In whome ye also are built together , to be the habitation of God ( by the spirit : ) so road , not Beza onely , but Vatablus , the Syrian interpreter , the Geneva , and the authorized English translation : let him accuse these also of violent intrusion . 16. But the Apostle also saith in an other place , that Christ once suffered for sinnes , 1. Pet. 3. 18. the figure 2. might easily be mistaken for 3. 17. Christ by Noah preached : the one as the author , the other as the Minister : so both may wel stand together , S. Peters text that speaketh of Christ , and the interpretation , that applieth it to Noah . If any make the Apostle a lyar , it is himselfe that corrupteth his sense by a false interpretation : and maketh him to speake that , which he neuer intended . 18. Though the preaching of the word vnto vnbeleeuers is thorough the hardnes of their heart , the sauour of death vnto death : yet the principall and onely ende in respect of God , is the comfort and conuersion of men : the hardening of the heart is effected accidentally by the word , and is not the proper ende thereof . This is euident by that prophesie of Isai of Christ ; The spirit of God is vpon me , &c. he hath sent me to preach good tidings to the poore . And this is Augustines reason , that if there be preaching in hell , some may be conuerted and beleeue in hell : to say therefore , to what purpose should Christ be thought to preach to the spirits in hell , &c. then for their comfort and deliuerance , is no contradicting of the Scriptures , but a manifesting of his ignorance , that knoweth it not . 19. And is it not sufficient if one Euangelist haue those words ? and is it not lawfull , what is wanting in one , to supplie out of an other ? But it can haue no excuse , to clippe the Euangelists words as he doth : whatsoeuer is giuen vnto you at the same time , that speake , saith Saint Marke : but he citeth the place thus : that which shall be giuen you , that speake . 20. And is he so captious , that he could not , or would not see , that the omission of this word ( were , ) was a meere ouersight in the setter , and therefore the Replyer hath amended it among the Errata before Limbomastix . And this ( poore-blinde pryer ) might haue obserued the like scape in his owne blotted lines : where he thus writeth ; where the soules of sinners wont to be tortured , for , were wont , &c. 21. This is a small exception to the Geneva translation , to take the present tence for the preterperfect : especially , seeing the Apostle so readeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ascending , Eph. 4. 8. and the same tence with the Hebrewes , serueth both for the present , and time past : as Psal. 68. 19. from whence S. Paul borroweth that testimony . 22. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are englished in the translation : but the words in Greeke it was not pertinent to repeate ; because all the force lieth in the other words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 23. 1. The Replyer citing those words of the Apostle , to prooue the inward afflictions , had no cause to repeat the rest , which speake of his glorying and reioycing in Christ : but onely so much , as was to the purpose . 2. Hee refuseth not Chrysostoms exposition , though by a him much mis-alleadged ; neither doth it make against him : for that inward resolution and preparation of the minde , daily beeing in expectation of death , was it not an inward affliction and temptation ? to suffer death , I hope hee will not deny to be an affliction : then the daiely expectation of death , being inward , must be an inward affliction . 3. Neither are those words cited , to prooue that Saint Paul died the death of the soule , but for the similitude of the phrase . Hee might else-where haue further seene the Replyers meaning , expressed in this manner : As the body is not said onely to die , when the soule departeth from it , but when it is pressed with deepe and dangerous afflictions , which threaten death : as Paul saith , I die daily : so the soule may be said after a sort to die , not only when it is finally separated frō God , but perplexed with the horror and feeling of Gods , wrath . 4. It followeth not , because Paul had inward ioy and consolation , therefore he had not inward afflictions : for speaking of terrors within , he addeth , God which comforted the abiect , comforted vs , &c. His inward afflictions , and terrors , were tempered with inward ioy and comfort also : here is neither dishonour done to Paul , nor contumely to the spirit , vnlesse it bee by his contumelious and slaunderous mouth . Such are this Cauillers exceptions , to the Replyers allegations of Scripture , as we haue seene ; wherein I doubt not , but that hee hath rather shewed himselfe a wrangler , then the other a corrupter : for although in the citing of other forraine testimonies , greater liberty may bee vsed ; as Hierom saith hee did in interpreting of Greeke Authors , Non verbū de verbo , sed sensum exprimere de sensu : not to expresse euery word , but the sense by the sense : yet in alleadging Scripture , we must hold vs to the very words : where , as he againe saith , Verberum or do & mysterium est : there both order and mysterie is in the words . But had hee beene sincere himselfe in alleadging of Scripture , hee would not haue beene so suspicious of another ; according to that saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : A wit free from euill , is slowest to suspect euill . Now then it followeth to shew , what a pregnant wit , and ready facility he himselfe hath in corrupting of Scripture . The Recrimination . 1. That place , 2. Timoth. 2. 5. he citeth thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : no man is crowned , vnlesse he striue lawfully : whereas these are the Apostles words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If any man striue , hee is not crowned , except he striue lawfully : where for any man , he putteth no man. 2. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : perrils among false brethren : he readeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , false brotherhood : beside , he quoteth 2. Cor. 12. 26. for 11. 26. 3. Hee thus vnreuerently speaketh of the Scripture : which shewes your state wholly dependeth vpon shifting ; first from the newe Testament to the olde , from the olde to the newe , and from the new to the olde againe : thus he profanely calleth the comparing of the newe Testament with the old , shifting . 4. He corrupteth the sense of the Apostle , vnderstanding his words , of beeing partakers of the diuine nature , of participating with his godhead : which is onely meant of a similitude and likenesse vnto God , not in substance , but in qualitie , in flying the corruption of the world , as the words following shew : which thing was well expressed by Iustinus Philosophus , that the end which a Philosopher propoundeth to himselfe , is to be like vnto God , as neere as may be . 5. Christ saith , Where I am , there shall also my seruant be , Iohn . 12. 26. he thus addeth vnto it ; where I am ( now ) there shall my seruant be ( hereafter . ) 6. I goe to prepare a place for you , ( and though I goe to prepare a place for you ) I will come againe , Iohn 14. 2. 3. all this inclosed he leaueth out ; and here he ioyneth himselfe two verses together , which he before called patching : Accusat . 8. 7. Ye shall lie downe in sorrow , Isay , 50. 11. hee readeth , ye shall sleepe in affliction and sorrow . 8. Saint Peter saith thus , searching , when , or what time the spirit , which testified before of Christ , which was in them , should declare the sufferings ( which should come ) vnto Christ , &c. 1. Pet. 1. 11. he clippeth the text , saying , the spirit prophecied before of the afflictions of Christ. 9. For , wisdome calleth or preacheth in the high waies , Prou. 1. 21. he readeth , wisdome is preached , &c. see before Imput . 5. Ac. 3. 10. This Iesus hath God raised vp , whereof we are all witnesses , Act. 2. 32. he corruptly addeth to the text , this is that Iesus , whom God hath raised vp ( from death , and hell ) whereof we are all witnesses . 11. He quoteth for that place before recited , Act. 1. 9. where there is no such thing . 12. Lest I sleepe in death , Psal. 13. 4. lest at ( any time ) I sleepe in death , saith he : where he addeth , at any time . 13. Thou art Lord alone , thou hast made heauen , and the heauen of heauens , Nehem. 9. 6. but he readeth , Thou Lord , hast made heauen , and the heauen of heauens . 14. Againe , in the same place , thou preseruest them all , and the host of heauen worshippeth thee : but he addeth , thou preseruest them all ( in their beeing , ) and hee leaueth out that which followeth . 15. Hee profanely scoffeth at Scripture ; whereas that place of Peter is alleadged , Noe the preacher of iustice : hee scoffingly inferreth , Noe is no sooner formed a Carpenter , but he is presently a reformed preacher . 16. Whereas Saint Peter saith , Noe the eight , a preacher of righteousnesse , 2. Pet. 2. 5. hee clippeth the words , Noe the preacher of iustice . ibid. 17. He shall not preserue the vngodly , Iob. 36. 5. but hee readeth thus , thou wilt not preserue : changing the tence . 3. b. p. 86. 18. Saint Iames thus writeth , to receiue with meekenes , the word , that is graffed in you , which is able to saue your soules : Iam. 1. 21. he audaciously changeth the person , reading thus ; to receiue with meekenesse , the word engraffed in them , which is able to saue their soules . 19. Againe the same Apostle : Let him knowe , that hee which hath conuerted a sinner , from the error of his way , shall saue a soule , &c. Iam. 5. 20. but he thus mangleth this place , He that conuerteth a sinner , from the way wherein he erreth , shall saue his soule , &c. In this one place , he clippeth off the first clause , Let him know : hee changeth the tence , conuerteth , for hath conuerted : and addeth these wordes , ( wherein ) and ( his . ) 20. Our Sauiours words are , when they lead you , and deliuer you vp , take ye no thought afore , neither premeditate what ye shall say , but whatsoeuer shall be giuen vnto you , &c. Mark. 13. 11. he thus boldly corrupteth the text , when yee shall be lead , & deliuered vp into their hāds , take no thought what to speake , but that which shall be giuen , &c. 3. b. p. 104. where he both changeth the actiue for the passiue : for they shall lead , and deliuer : he readeth , shall be lead and deliuered : he addeth ( into their hands ) and clippeth away ( neither premeditate . ) 21. Reproouing the Obiecter , for leauing out the word mourning , in citing that place , Gen. 35. 37. he himselfe committeth the very same fault : the text truly alleadged ( saith he ) is this , I will goe downe , &c. to my sonne mourning : where he leaueth out , into the graue . 22. Exod. 1. 22. the text is , Pharaoh charged all his people : he readeth , all the people : leauing out ( his . ) 1. b. p. 30. 23. Esech . 13. 19. the text is , will yee pellute me among my people ( for handfuls of barlie , and pe●ces of bread ? ) &c. where he leaueth out all the last enclosed clause . 24. Esech . 18. 27. the text is , when the wicked turneth away from his wickednesse ( which he hath 〈◊〉 ) and doth that which is lawfull and right : hee in alleadging this Scripture , leaueth out ( which he hath committed . ) ibid. 25. Numb . 22. 33. the Angel saith thus , And the Asse saw me , and turned from me now three times or else if shee had not ( turned from me ) surely I had 〈…〉 , &c. he clippeth the text thus ; There 〈…〉 turned from mee now the third time , and if shee had not , I had surely slaine thee , &c. where these words enclosed ( turned from me ) in the second place , are omitted : and he putteth the ( third time ) for ( three times . ) ibid. 26. Beside , all these places are falsly quoted : as Esech . 13. 18. for 19. Esech . 18. 72. for 27. Psal 41. 12. for 41. 2. Numb . 22. 32. for 33. Now concerning this vnfaithfull and fraudulent handling of Scripture , I will not giue such an harsh sentence , as Ambrose doth vpon some : Qui Scriptur 〈◊〉 fidem destr●●t , destruitur ipse : hee that destroyeth the faith of Scripture shall be destroyed himselfe : as it is said , hee that rem●●ueth an hedge , a serpent shall 〈◊〉 him . or as hee ●●●●ureth them that had rased out certaine words of Scripture : Illa litura de libro vitae nomina vestra delet : that blot doth blot your names out of the booke of life . But yet that saying of Epiphanius may be applyed vnto him non it a interpretantur vt scripta sunt , sed id volunt significare , quod ipsi sentiunt : they do not so interprete ( Scripture ) as it is written , but they will haue it to signifie , as they imagine : Of this number is the Confuter , who by this time may perceiue his owne fault , which he hath not healed , by supposing another to bee like faultie with himselfe : for it is a good saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that no man healeth one euill by another : neither is one mans fault redressed by anothers . But it is nowe high time to leaue weeding anothers ground ; time is better spent in setting of good plants , then in weeding of thistles : I passed ( saith the wise man ) by the field of the slouthfull , and by the vineyard of the man destitute of vnderstanding , and l●e , it was all growen ouer with thornes , &c. I looked vpon it , and receiued instruction . And this instruction may we receiue , by viewing this thornie field , wherein this simple workeman hath solaced himselfe , that such badde tillage sheweth the husbandman not to be very good : It is odious and a thanklesse office , still to be scoring out mens faults ; therefore I say with Tullie , against Sallust . finem dicendi faciā , saepius enim vidi grauius eos offendere animos aeuditorum , qui aliena vitia apertè dixerunt , quā eos , qui crimen cōmiserunt : mihi ratio habēda est , non quid ( Sallustius ) merito debeat audire , sed vt ea dicam , si qua ego honeste effari possum : I wil make an ende of speaking , for I haue often seene , those more grieuously to offend the hearers minds , which openly told of others faults , then they which committed them : therefore I must haue regard , not what hee is worthy to heare , but what I may with credit speake . Diogenes beeing reprooued for going into an vncleane place , made answere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that the sunne doth enter likewise into such , but is not defiled . But I dare not say so : I feare rather , lest by raking long in a stinking puddle , some euil sauour should remaine . Hitherto I thought it needfull to shape a wrangler an answer , that he might know himselfe , and reforme his error ; not to that ende , as Sallust said to Tullie , Si quam volupatem maledie endo caepisti , eam male audiendo amittas : that if you haue taken any delight in speaking euill , you may loose it againe in hearing euill : for my care hath beene , not , in reproouing him , to commit that my selfe , which I note in him worthy of reproofe , his owne tearmes I might returne , and quicke and tart speech differeth from rayling : but I wish vnto him the like sober mind that Gennadius noteth to haue beene in one Seuerus , who beeing seduced by the Pelagians , Agnoscens loquacitatis culpam , silentium vsque ad mortem tenuit , vt quod loquendo contraxerat , tacendo penitus emendaret : did acknowledge his talkatiue fault , and held his peace till he died ; that what he had committed in speaking , hee might amend in keeping silence . But if he finding himselfe netled shall begin to stirre , and beeing rubbed on the galled backe , fling out his heeles againe , I will rather choose , by silence to set him vp as a tired hackney , in his owne durtie stable ; then to play the iade , in kicking at him ▪ I haue lost too much time already , from other more profitable studies , though I spend no more so : yet if he minde still to brabble , and contend about words ; I say with the Apostle , If any man list to be contentious , we haue no such custome , nor the Churches of God. He shall plaie his prizes alone for mee , and mooue laughter vpon his stage of vanity ; for if the Replyer should set his foote to his , and take vp the gauntles vpon euery rawe fencers challenge ; it might be said of them both , as Demonactes Cynicus of two wrangling disputers : Alter ●ulget hircum , alter supponit cribrum : the one milkes an he goat , the other putteth vnder a siue . The truth needeth no defence , and as our blessed Sauiour best answered Pilate with silence , so hee knoweth how to grace the truth in his members , that loue the truth , euen when they hold their peace : and so I say with Ambr. Ambiat defendi , qui metuit super ar● : let him seek defence , which is afraid to be ouercom : Melior est causa , quae non defenditur , & probatur : the cause is so much the better , which is not defended , and yet approoued . And so to conclude , if he be disposed yet to busie himselfe further , I send him that sentence of Epiphanius for a posie , This is naturally graft in such as are giuen to error , vt contra eos pugnent , qui ipsos redarguunt : to fight against those which doe reprooue them . FINIS . Soli Deo honos & gloria . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Let God be true , and euery man a lier : Rom. 3. 4. A TABLE OF THE PRINcipall places of the Aduersaries Apologie confuted and answered . The first figure sheweth the page of the Apologie : the rest the pages of the confutation . The second Booke which is the first of the Apologie . Pag. 2. p. 13. 28. p. 39. pref . p. 4. 134. p. 83. p. 190. p. 3. pref . p. 6. p. 28. 29 p. 40. pref . p. 5. p. 12. p. 84. p. 27. p. 4. p. 99. p. 42. p. 132. p. 85. p. 86. p. 5. p. 28. p. 44. p. 44. p. 37. 51. p. 87. p. 44. p. 7. p. 14. p. 46. p. 91. p. 89. p. 97. p. 8. p. 15. 83. p. 48. p. 94. p. 90. p. 15. p. 10. p. 28. p. 49. p. 37. p. 91. p. 15. 79. p. 12. p. 28. 34. 121. p. 50. p. 19. p. 92. p. 15. 39. p. 13. p. 149. p. 51. p. 37. 79. p. 94. p. 85. p. 18. p. 84. p. 52. p. 19. p. 96. p. 120. p. 19. p. 16. 92. p. 53. p. 19. p. 97. p. 67. p. 20. p. 17. 73. 130. p. 56. p. 190. p. 102. p. 48. 91. 166 p. 21. p. 131. p. 57. p. 51. p. 103. p. 88. p. 23. p. 16. p. 58. p. 19. p. 107. p. 55. 76. 85. p. 24. p. 131. p. 59. p. 166. p. 108. p. 137. p. 25. p. 48. p. 60. p. 20. p. 110. p. 13. p. 27. p. 146. p. 67. p. 38. 79. 117. p. 113. p. 117. p. 28. p. 131. 165. p. 116. p. 51. p. 29. p. 13. 14. 16. p. 68. p. 16. 39. p. 118. p. 40. p. 33. p. 29. p. 70. p. 69. 182. p. 119. p. 39. 40. 51. p. 35. p. 37. 188. p. 72. p. 146. 117. 118. p. 36. p. 12. 122. 132 p. 76. p. 19. 119. p. 120. p. 117. 123. p. 37. pref . p. 3. 83. p. 77. p. 119. p. 121. p. 99. 177. 99. 122. p. 82. p. 14. p. 122. p. 146. p. 123. p. 44. 182. p. 156. p. 101. p. 186. p. 182. p. 124. p. 51. p. 158. p. 190. p. 188. p. 83. 118. p. 125. p. 39. p. 159. p. 22. 56. p. 189. p. 101. 118. p. 127. p. 44. p. 160. p. 182. 132. 149. p. 128. p. 45. p. 161. p. 100. p. 190. p. 41. 132. 153 p. 130. p. 93. 117. p. 162. p. 70. p. 193. p. 79. p. 131. p. 95. p. 163. p. 100. 132. p. 194. p. 132. p. 136. p. 22. 69. 165. p. 164. p. 41. 169. p. 195. p. 42. 101. p. 139. p. 182. p. 165. p. 168. p. 196. p. 70. 153. p. 141. p. 91. 100. p. 166. p. 10. 149. p. 198. p. 119. 153. p. 143. pr. p. 6. 118. p. 167. p. 169. p. 199. p. 84. 123. 182. p. 170. p. 75. 76. p. 201. p. 57. 120. 132 p. 144. p. 100. 182. p. 175. p. 88. p. 202. p. 70. 190. p. 148. p. 93. p. 178. p. 55. 70. p. 203. p. 63. 84. p. 149. p. 85. p. 179. p. 167. p. 204. p. 65. 119. p. 151. p. 45. p. 180. p. 19. 96. p. 205. p. 68. 84. 119 p. 154. p. 40. p. 182. p. 116. p. 207. p. 57. 63. 65. p. 155. p. 45. 95. p. 183. p. 176. 67. 117. 119. The third Booke , which beginneth where the Pages are not figured . Pag. 2. p. 149. 167. p. 47. p. 22. p. 3. p. 37. 52. 191. p. 25. p. 93. 101. p. 49. p. 90. 94. 120. p. 4. p. 119. 191. p. 26. p. 45. 116. 182 p. 50. p. 94. p. 5. pref . p. 7. 109. p. 28. p. 56. 116. p. 56. p. 123. p. 6. p. 84. 123. p. 30. p. 69. p. 57. p. 42. 68. 183. p. 7. p. 92. p. 31. p. 182. p. 59. p. 183. p. 8. p. 172. p. 33. p. 133. p. 60. p. 51. 73. p. 9. p. 101. 109. p. 35. p. 161. p. 61. p. 102. p. 10. p. 161. p. 37. p. 182. p. 62. p. 102. p. 14. p. 68. 95. p. 38. p. 84. 182. p. 63. p. 23. 183. p. 15. p. 93. p. 40. p. 101. p. 64. p. 165. 184. p. 16. p. 172. 175. p. 41. p. 21. 22. 115. p. 66. p. 23. p. 19. p. 150. 160. 123. p. 67. p. 92. p. 20. p. 144. 149. p. 42. p. 101. 102. 183 p. 68. p. 177. p. 21. p. 144. p. 44. p. 183. p. 69. p. 178. p. 22. pref . p. 8. 144. p. 46. p. 120. p. 70. p. 183. p. 71. p. 40. 118. 133 p. 122. pref . p. 8. 102 p. 170. p. 103. p. 72. pref . p. 8. 51. p. 123. pref . p. 8. 141 p. 171. p. 124. 178. p. 74. p. 23. 149. p. 124. p. 142. p. 172. p. 183. p. 76. p. 113. p. 125. p. 24. 141. p. 173. p. 103. p. 77. p. 24. 102. 115 p. 126. p. 46. p. 175. p. 124. 136. p. 79. pref . p. 8. 42. p. 127. p. 47. 57. p. 178. p. 138. 177. p. 128. p. 149. p. 179. p. 13. p. 82. p. 55. p. 134. p. 102. p. 180. p. 191. p. 83. p. 23. p. 136. p. 53. p. 182. p. 138. 139. p. 84. p. 43. 133. 149 p. 137. p. 49. p. 183. p. 102. 183. p. 86. p. 56. 191. 192 p. 138. p. 191. 192. p. 184. p. 50. 52. p. 87. p. 192. p. 139. p. 43. p. 185. p. 138. p. 88. p. 192. p. 140. p. 102. 123. p. 188. p. 138. 141. p. 89. p. 48. p. 142. pref . p. 8. p. 189. p. 149. p. 90. p. 46. p. 143. p. 121. 127. p. 191. p. 115. p. 91. p. 149. 162. 164. p. 192. p. 177. 179. p. 92. p. 179. p. 148. p. 123. p. 193. p. 52. 103. p. 93. p. 134. 191. p. 149. p. 103. p. 194. p. 160. 173. p. 96. p. 123. p. 150. p. 51. 123. p. 195. p. 103. p. 98. p. 133. 134. p. 151. p. 43. 93. p. 198. p. 13. p. 99. p. 53. p. 152. p. 86. p. 201. p. 73. p. 101. p. 88. 96. 112 p. 153. p. 25. p. 203. p. 19. p. 103. p. 133. p. 154. p. 124. p. 207. p. 57. p. 104. p. 25. 49. p. 155. p. 121.   183. 192. p. 156. p. 134. Out of the Epistle . p. 105. p. 90. 188. p. 157. p. 120.   p. 107. p. 53. 178. 191 p. 158. p. 49. p. 5. p. 34. p. 108. p. 191. 192. p. 159. p. 135. p. 6. p. 13. p. 109. p. 120. p. 160. p. 103. p. 9. p. 36. p. 110. p. 120. p. 161. p. 92. 124. p. 10. p. 12. 13. p. 113. p. 134. p. 162. p. 135.   p. 114. p. 88. p. 163. p. 103. Out of the Preface . p. 115. p. 120. 149. p. 165. p. 120. 121.   p. 117. p. 153. 136. 160. 161. p. 2. p. 13. p. 118. p. 102. 183. p. 166. p. 26. p. 5. p. 15. 36. p. 119. p. 46. 134. p. 169. p. 158. 161.   FINIS . Notes, typically marginal, from the original text Notes for div A15419-e240 Epist. 1●● Quamvis magis Presbytero ●redidissem . See Imput . 1. recrimin . Plutarch . inter Laconica apothegmata . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. 2. de ira . Cicer. Philip. 2. Iob 31. 36. de baptism . Christ. Lib. 3. contra Petil. c. 7. Epist. Dedicat. a p. 3. b p. 6. c p. 6. d p. 7. e p. 10. Imput . 2. recriminat . 3. 5. 7. Lib. 3. adv . Pel. f Apologicall epistle , written as is supposed by one Phillips a Iesuite : and in the Retection by Woodeward an other of that faction . Lib. 4. epist. 2. Tom. 10. ser. 49. Epist. dedi . p. 11. See Impu . 1. recrim . Plutarch . praecept . de regend . republic . Dixit se foetor●e eius ferre non posse , non sentis ( inquit ) putorem teterrimum , & in cicere foetere avaritiam . Hieron . vit . Hilar. 1. Impu . recrim . Contr. Sallust . a Imp. 2. Slan . ● . b Slaund . 9. c Slaund . 11. d Slaund . 17. e Slaund . 18. f Slaund . 22. a 3. Imp. vntr . 6. b 9. vntr . c vnt . 11. d truth denied ● a Imp. 6. recr . 2. b error . 2. c error 11. d imp . 2. scla . 15. a imp . 7. recr . 1. b ibid. recrim . 3. c recrim . 6. Imp. 8. recr . 10. De orig . ani● lib 2. tom . ● . Imput . 8. recrim . 6. a Imput . 1● iustif . 2. 2. b ibid. iustif . 3. and recrim . 1. 4. c recrim . 7. 3. and 4. d ibid. recr . 2. 3 Prov. 13. 7. Perorat in Orig . ad Roman . Plutarch . praecept . de Repub. regend . Lib. 1. de vit . tranq . Hier. ad Lucin. D Sutcliff . Lib Instit. 2. c. 16. sect . 8. Confut. of the Rhem. annot . 2. Act. 3. B. Bils . Survey . 676. Confut. Rhem. ann . Eph. 4. 1. Limbom . p. 5. Articl . 3. a M. Rogers in his booke of the Catholike doctrine of the Church of England , printed at Cambr. ann . 607. b I would he had written as soundly in some points , as namely concerning the doctrine of the Sabbaoth . p. 163. 195. 192. and in other places . Cicer. Philip. 8. ●d Nepotian . 〈◊〉 Luk. 〈…〉 . Apolog. 3. adv . Ruffin . Lib. 1. conr . Iovin . Epist. 44. ad Marcel . Hieron . Pammach . Ocean . * tract . 35. in Math. a atrocem tibi iniuriam esse factam manifestum est , si tibi illata est , cum esses in sacerdotio . Cod. lib. 9. tit . 35. leg . 4. Valerian . Gale. b si minime haec vera ostenderit capitali poeua plectetur . Cod. lib. 9. tit . 36. l. 1. Valentin . c qui in alterius famam publice scripturam confinx erit , flagelletur . Caus. 2. q. 5. c. 1. Hadrian . d qui inuenti fuerint famosos libellos in Ecclesia ponere , anathematizentur . Caus. 2. q. 5. c. 3. concil . Elib . e Cod. lib 9 ▪ tit . 36. l●g . 1. f Lib. de bon . viduitat . cap. 22. g Epist ded . p. 11. Ad Cresiphon . De consid . lib. 1. Notes for div A15419-e3090 Isa. 7. 4. Woodward the Iesuite as it is thought , in his Detection . R. Parkes . Philippi● . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * ô si & mihi liceret dicere , quae multi clamitant , iam & nos intelligeres scire , quae omnes sciunt , & me quoque audire , quae nullus ignorat Hieron . ad Theoph. 1. Pet. 4. 14. Serm. 164. Dialog . 1. adv . Pelagian . P. 9. of the former booke . edit . 1. and p. 1● . edit . 2. P. 12. 1. b. edit . 1. and p. 14. edit . 2. and 2. b. p. 37. 2. b. p. 37. Epist. 99. 1. b. p. 36. 1. edit . 2. b. p. 39. 2. b. p. 39. Bellar. lib. 4. de Christ. anim . cap. 13. 1. b. p. 52. 1. edit . p. 55. 2. edit . 2. b. p. 40. 2. b. p. 3. Secund. Philip. 2. b. p. 143. The Coufuters inconstancy & vncertaintie . 1. Timoth. 1. 7. Philipp . 2. Lib. 3. p. 5. In lib. 5. ep . ad . Rom. cap. 6. lib. 3. p. 22. Lib. de incarnat . Domin . sacram . c. 5. 3. b. p. 72. Bellarm. l. 4. de Christ. anim . ● . 13. 3. b. p. 79. 3. b. p. 122. 3. b. p. 123. 3. b. p. 142. Limb. 43. 44. 3. b. p. 144. 3. b. p. 169. 3. b. p. 194. 3. b. p. 194. 1. b. p. 55. 2. edit . 2. b. p. 4● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●al . 4. de sanct . T●●it . D●alog . cum T●phon . I●ea . l. 3. c. 23. 3. b. p. 110. Northbrokes confes● . c. 4. fol. 11. * he expoundeth that phrase of the harrowing of ●ell , of the victorie obtained by Christs death ouer hell : not of his personall descending thither , as he ●oth . 3. b. p. 153. 3. b. p. 1●0 . ● . Hoc eo dosti . ● . R. Simeon a●●d Galatinum . ● . b. 8. c. 21. 3. b. p. 1●● 2. b. p. 5. Philippi●● . Apolog ▪ 3. cont . Ruffin . Aug. ep . 19. Philip. 10. Philip● . 9. Philipp 2. Impu . 1. Cicer. Philip. 8. Imput . 2. 3. Iohn 8. 44. Apocal. 12. 10. ●icer . contra Sallust . Math 7. 3. ●eg●l . Monach. Limbom . p. 11. Ans. 1. 9. lines omitted : p. 37. argum . 3. 17. lines omitted : to obiect . 2. p. 40. 2. whole l●aues omitted , from arg . 5. to arg . 9. p. 53. ob . 6. 20. lines omitted . Eccles 7. 23. Hieron . August . tom . 2. 4. Philippie . Philippie . 12. Homil. 6. in Exod . Matth. 10. 13. Contra lit . Petilian . 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 15. Galat. 6. 16. Notes for div A15419-e6610 〈…〉 . 3. * apud Hieron . blasphemum legitur . 2. Sam. 1. 2● . Hierom. aduers. L●ciferian . Mi●ah . 7 8. Notes for div A15419-e7410 Math. 5. 11 , 12. Lib. 1. offic . c. 5. lib. 1. de spir . c. 15. Hieron . ad Celantiam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hier. adv . Helv. Prov. 26. 4. Lib. 1. offic . c. 5. Prov. 36. 5. Ecclesiast . 3. 7. 1. Imputation . Offic. lib. 1 c. 3. Advers . Ruffin . Ambros. l. 3. offic . c. 4. Hieron . oburgat Sabini●n . God. lib. 2. tit . 12. leg . 19. 1. Cor. 6. 10. Hieron . advers . Ruffin . Hier. ad Celant . R. Parkes his rayling vpon the dead . D. Reynolds reuiled after his death . 1. b. p. 29. Prov. 10. 7. Epist. 164. Philipp . 2. Hieron . As●l●● . Lib. 5. de 〈◊〉 Philipp . 2. Philipp . 12. 2. Imputation . 2. b. p. 36. 2. b. p. 40. a As Hexapl. p. 217. l. 24. this chiefe fault , for his cheife fault : and , p. 356. l. 25. this Patriarchal dignitie , for his Patriarchal . So Synops. p. 978. l. 28. this soule , for , his soule . Cicer. respons . ad Salust . ep . ded . p. 10. 2. b. p. 166. 3. b. p. 179. 3. b. p. 198. epist. p. 10. epist. p. 6. epist. p. 10. pref . p. 2. 2. b. p. 43. 2. b. p. 2. p. 29. 2. b. p. 110. 2. b. p. 7. 2. b. p. 81. 2. b. p. 29. 2. b. p. 54. Eccles. triumph . p. 91. The Confuter holdeth positions contrarie to the articles of religion established . pref . p. 5. 2. b. p. 8. 2. b. p. 90. 2. b. p. 91. 92 S●nops . p. 874. 1. b. p. 10. 1. b. p. 18. 2. b. p. 19. p. 23. p. 29. 31. p. 68. 2. b. p. 28. Eccles. triumph . Anno 1603. Mart. 19. Meditat. in Revel . 20. par . 2. 2. b. p. 20. R. Parks opposeth himselfe in diuerspoints of doctrine to his Maiesties iudgment . Sense and feeling of religion the perfection thereof : against R. Parks ignorant position . 2. Tim. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philip. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. b. p. 50. p. 52. p. 53. p. 76. 2. b. p. 180. 3. b. p. 203. Philippic . 12. 2. b. p. 58. a Synops. Tetrastylon . Catholicon . the Retect . the Antilog . Hexapla on Genesis . 2. b. p. 60. 2. b. p. 82. Bell. de Christ anim . l. 4. c. 14. a in Act 2. v. 27. institut . lib. 2. c. 16. sect 9. 8. b in Math. c. 27. c in Act. 2. 27. d Act. 2. v. 27. e in Eph. 4. 9. f in Eph. 4. 9. g in Symbol . h Act. 2 sect . 11. i cont . Monach. Burdegal . p. 176. k Medull . de Ignat. c. 3. p. 448 l super hunc articulum . m 2. b. p. 95. n 2. b. p. 96. 3. b. p. 41. Dauids soule affirmed by the aduersarie , to be almost in hell . * 2. b. p. 159. 3. b. p. 41. 2. b. p. 136. 3. b. p. 47. Basilan Psal. 48. Aug. in Psal 86. Psal. 68 18. The slaunderer taken in his owne trap . 1. b. p. 57. Prov. 26. 27. 3. b. p. 63. 3. b. p. 66. 3. b. p. 83. 3. b. p. 74. 3. b. p. 125. De Christ. anim . lib. 4. c. 14. Synops. p. 1010. 1014. 3. b. p. 77. 1. b. p. 3. 3. b. p. 104. Li●bomast . p. 41. 3. b. p. 153. Synops. p. 1018. 2. Pet. 2. 4. De natur . bon . c. 32. Synops. p. 1056. Hexap . 9. 28. 15. 9. &c. 3. b. p. 166. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui ●tercora colligit . 2. b. p. 84. 1. Ioh. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prou. 17. 12. Prou. 3. 32. 3. Imputation . Cyprian . de livore . 2. b. p. 2. 2. b. p. 3. 2. b. p. 5. 2. b. p. 10. 2. b. p. 12. 2. b. p. 33. Philippic . 10. Hieron . de v●●te sacerdotal . In Psalm . 33. 2. Latinae Cicero Phil. 13. Bellar. illuminauit sanctos patres , qui erāt in limbo , &c. Durandus dicit eos fuisse in limbo . lib. 4. de Christi anim . c. 15. Hieron . ad Theodor . de natur . & grat . lib. 1. c. 25. In Psal. 21. Orig. l. 10. in epist. ad Roman . de divers . ser. 13. epi. d●d . p. 5. 2. b. p. 12. Hieron . Pammac . de optimo genere interpret . Hierom. Ocean● tom . 3. Ephesin . 2. in●ostum Cha●●e●nens . a Anapologist , that is , a defender without defence . epi. ded . p. 9. pref . p. 5. 3. Vntruths . 1. b. p. 24. 1. b. p. 35. 4. Vntruths . Bellar. lib. 4 de Christ. anim . c. 14. 2. b. p. 35. H. I. 2. b. p. 44. p. 51. 3. b. p. 3. Synops. p. 1049 , 1050 , 1051. 2 Vntruthes . 2. b. p. 49. 2. Vntruthes . 2. b. p. 67. The blind Confuters ignorāce in the fathers . Tractat. 6. in Matth. Homil. 61. in 18. cap. Math. Serm. 16. de verb. Dom. caus . 2. qu. 1. c. 19. 2. b. p. 68. 2. b. p. 92. p. 125. 3. Vntruths . 2. b. p. 119. Cyprian . seu Ruff. in Symbolum . See more of Augustines iudgement . Imp. 11. Recrim . August . loc . 5. Lib. 4. de Christ. aenim . c. 10. Bellar ibid. c. 12. 2. b. p. 119. 2. b. p. 154. Synops. p. 1814. 4. Vntruths . 3. b. p. 71. 2. b. p. 118. In Act. 2. 27. 3. Vntruths . 2. b. p. 164. 2. b. p. 190. Thom. 3. p. q. 52. art . 2. Bellar. de Chr. anim . c. 16. 2. b. p. 190. 1. b. p. 195. Synops. 3. b. p. 57. 3. b. p. 79. Synops. p. 1000. 3. b. p. 84. 3. b. p. 139. 3. b. p. 151. 2. b. p. 5. 2. b. p. 87. 2. b. p. 123. Bellar. lib. 4. de Christ. anim . c. 12. res . 4. 14. ad 1. ration . 2. b. p. 127. besheol . 1. b. p. 12. 2. b. p. 128. Sheol pro quo in scripturis nos fere ( infernus ) legimus , sepulchrum significat , quod nunquam saturatur . Bucer in Math. c. 27. See Pet. Marlinus in cap. 30. Iob. 2. b. p. 151. 1. b. p. 14. 2. b. p. 155. Luk. 8. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. b. p. 26. 3. b. p. 90. 3. b. p. 119. 3. Bellar. lib 4. de Christ. anim . cap. 13. 3. b. p. 126. 3. b. p. 127. 3. b. p. 127. 4. Imputation . Serm. de Livore . 2. b. p. 25. 2. b. p. 101. 3. b. p. 6. 2. b. p. 54. 3. b. p. 89. 3. b. p. 104. 3. b. p. 137. 3. b. p. 158. a Hexapl. p. 8. l. 45. b p. 65. l. 31. c p. 283. l. 21. d p. 193. l. 37. In the Latine Epistle to the Archbish. of Canter . before the first Cent. in Synops. p. 4. 3. b. p. 184. Pref. p. 5. 2. b. p. 44. 2. b. p. 57. 3. b. p. 150. 2. b. p. 119. 2. b. p. 124. 2. b. p. 116. 3. b. p. 60. 3. b. p. 72. 3. b. p. 193. 3. b. p. 184. Hieron . Magno . 3. b. p. 3. 5. Imputation . 3. b. p. 99. 3. b. p. 107. 3. b. p. 136. a See Adrianus , Iunius , and Dictionar . Thomasij . Gesn●r de capris syluestr . Gesner de caprea . Synops. p. 1050. 2. b. p. 107. Gesner de Panthera . 2. b. p. 178. 3. b. p. 82. 1. b. p. 29. 3. b. p. 86. The confuter detected to bee no Grecian . 1. b. p. 30. 2. b. p. 159. 3. b. p. 86. 3. b. p. 28. The Confuter discouered to haue no skill in the hebrew . Gregor . Nysser . 6. Imputation . Apolog. 3. ad vers . Ruffin . 2. b. p. 201. 3. b. p. 127. 2. b. p. 207. Diuers expositions brought of that place , 1. Cor. 15. 24. Then shall the Sonne himselfe be subiect . Ambr. l. 5. de fid . ●● . Hieron . ad Avitum . Lib. 1. de Trin. c. 8. & 10. Orig. hom . 7. in Levit. c. 10. Hieron . Amando . tom . 4. Ambr. in 1. Cor. c. 11. Ambr. l. 5. de fid . c. 7. qu. 63. lib. 83. quest . How the sonne shall be subiect to his father . Calvin . in 1. Cor. 15. v. 25. Iun. annotat . in hunc locum . Chrysost. in 1. Cor. 15. Augustin . vbi prius . See Augustine further hereof . Imp. 11. recrim . 7. August . 7. How Christs kingdome shall haue no end , & yet be deliuered vp . in 1. Cor. 15. 28. August . vbi prius . The Confuter ignorant in the principles of di●inity . The question discussed , whether the godhead be visible and comprehensible . 2. b. p. 203. 2. b. p. 207. ad Avitum . August . lib. 2. de Trinit . cap. 8. & 9. Theoph. in 3. Ephes. August . lib. 1. de Trin c. 6. August . lib. 12. de Genes . ad liter . c. 10. Espens . ex Aquinat . in 1. Tim. 6. de Genes . ad Lit. lib. 4. c. 6. He speaketh contradictions . 2. b. p. 204. August . epist. 50. ad Elpidium . 2. b. p. 207. Epist. 99. Epist. 99. Lib. 1. de spir . c. 8. 3. b. p. 97. The ignorant Confuter diuideth Christ and his spirit . Hieron . ad Damasum . 2. b. p. 207. Svnops . p. 1013. Ambr. epist. 11. 2. Pet. 1. 16. 2. b. p. 205. Coelum ( inquit Deus ) mihi sedes est , anima ergo iusti coelum est . in Psal. 121. Cum coelestem faciat gratia spiritualis , multo magis terrenum creavit , Ambr. l. 2. de spir . c. 9. 1. b. p. 26. 3. b. p. 57. 3. b. p. 30. Bellar. lib. 2. de verb. Dei. c. 10. 3. b. p. 14. The originall Greeke text of the new Testament disgraced . Artic. 6. 2. b. p. 70. 2. b. p. 136. 2. b. p. 162 ▪ The confuter intangleth himselfe by his owne words , with an inclination to the heresies of the Apollinarists and Nestorians . Pref. to the 1. booke . p. 5. and 2. b. 43. Puritan heresie obiected . Dialog . 1. aduer . Pelagian . 2. b. p. 178. 2. b. p. 196. 2. b. p. 202. 2. Pet. 1. 4. a 6. imputat . iustific . expos . 1. Bellar. lib. 2. de iustificat . c. 5. Marlor . in hunc locum . Bellar. ibid. Psal. 82. 6. and Ioh. 10. 32. 1. Ioh. 3. 1. 1. Ioh. 4. 7. vt conformes deo reddam●r : id est , quasi deificari . Lib de diligend . deo . ex Marlor . in hunc locum . In festiuit . sanctor . serm . 4. 3. b. p. 201. Ioh. 10. 18. 2. b. p. 20. The ignorant confuter windeth himselfe by his owne words into suspicion of Arrianisme . 3. b. p. 60. Chrysostom . in hunc locum . Contra Pe●il . l. 2. c. 101. 2. b. p. 170. The ignorant Confuter not sound , concerning the baptisme of Infants . Mark 10. 14. Eph. 5. 26. Math. 28. 19. Coloss. 2. 1● . Artic. 27. * Disput. cont . Anabap. sub Egidio Hun. art . 77. 2. b. p. 170. Homil. 5. in Ier. 1 ▪ Cor. 13. 13. Ambr. in hunc locum . Tract . 6. in Ioan. 2. b. p. 107. Tract . 71. in Ioann . Bernard . ser. 2. de nativit . Isa. 53. 8. 〈◊〉 verb. Isa. serm . 5. 2. b. p. 170. Ioh. 15. 26. Ioh. 14. 26. Mark. 5. 30. August . tract . 99. in Ioann . Ioh. 16. 13 ▪ 14. Bern. serm 5. de verb. Isa. The ignorant consuter giueth aduantage vnto the heretiks the Sabellians , Arrians , Macedonians . Pref. to Antilog . Eccles. triumph . p. 90. 91. Isa. 5. 20. Lib. offic . 2. c. 17. Ad Nepotian . 2. b. p. 106. Philip. 12. Philip. 12. Synops. 997. 1004. 1005. 2. b. p. 193. 2. b. p. 91. 3. b. p. 67. 3. b. p. 51. Synops. p. 997. Cyprian . serm . de passion● . Synops. p. 1004. 7. Imputation . Great vnshamefastnes in the confuter to charge the Replyer to affirme that which he denieth . Synops. p. 978. Psal. 88. 15. in Psal. 87. Isa. 53. 11. Psal. 88 3. Treatise of Banisters errors . August . haeres . 7● . ●●cer . Phil. 14. 2. b. p. 8. 2. b. p. 37. 2. b. p. 188. Hebr. 2. 15. The Confuter scoffeth at the triumph of Christ on the Crosse. 2. b. p. 18. 2. b. p. 199. ibid. p. 203. ibid. p. 205. See before Recrimin . err . 9. 3. b. p. 38. The Confuter hath deuised a new kinde of resurrection of the soule . The confuter affirmeth a distinction betweene the holy Ghost and Christ , not in person onely , but in the diuine nature . 2. b. p. 94. Error and arrogancie ascribed to Peter by the Confuter . 2. b. p. 107. Dauid almost in hell , in this prophane Confuters opinion . 2. b. p. 149. Iob also in hell in his prophane conceit . 3. b. p. 152. 2. b. p. 85. Nehem. 9. 6. Iam. 1. 21. Christs soule subiect either to corruption or damnation , by this profane Confuters words : a most horrible blasphemie . aduers. Helvid . Hebr. 10. 31. in Epist. ad Roman . Philip. 2. 8. Imputation . Synops. 1034. 2. b. p. 175. 3. b. p. 114. 3. b. p. 101. 2. b. p. 103. De baptism . l. 2. cap. 1. Ad Rustic . Philippic . 10. B. Bilson in his first booke . 3. b. p. 105. 3. b. p. 49. * Recrimin . 6. Dialog . 1. adv . Pelag. Hieron . ad Theophyl . Pref. to the 1. booke . p. 5. Ad Rustic . 2. b. p. 46. 2. b. p. 101. 2. b. p. 141. 3. b. p. 7. 3. b. p. 67. 3. b. p. 107. 5. Imput . of ignorance , iustificat . 3. 3. b. p. 161. 2. b. p. 19. Critias . Philippic . 2. Senec. lib. de studiis liberal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ariston . * Seneca hath discentem . de tranquillit . lib. 1. 2. b. p. 130. 3. b. p. 25. 3. b. p. 151. 2. b. p. 148. 3. b. p. 15. The Confuters profane censure of the Geneua translation . 3. b. p. 49. 2. b. p. 48. a The great Bibles printed 1595 , 1583 , 1591 3. b. p. 50. The Church Bibles charged by the Confuter with blasphemy . The great English Bible defended against the cauillous obiections of the confused Confutor . 3. b. p. 14. 2. p. p. 131. 2. b. p. 155. Serm. part . 18. Limbom . p. 49. B. Bilson . 3. b. p. 101. B. Bilson put to schoole to learne of this ignorant Confuter . Suruey p. 676. 2. b. p. 180. Cyprian . vel Ruffin . in Symb. A slaunder vpon the whole Church of England . Antilog . p. 15. 2. b. p. 89. Epist. ded . p. 10. A slaunder of the Parlament house . Lib. ● . contra Iulian. 9. Imputation . Lib. de profect . virtu . sentien . 2. b. p. 4. 2. b. p. 3. Synops. p. 1017. 1018. 2. b. p. 37. 2. b. p. 121. Synops. p. 999. 1005 , 1006. &c. 2. b. p. 141. 2. b. p. 144. Synops. p. 1050. 2. b. p. 161. 2. b. p. 163. 2. b. p. 165. Limbom . p. 43. 2. b. p. 189. 2. b. p. 156. Synops. p. 1052. 2. b. p. 195. 3. b. p. 9. 3. b. p. 25. 3. b. p. 36. 3. b. p. 36. 3. b. p. 40. Synops. p. 1017. Synops. p. 1050. 3. b. p. 42. 3. b. p. 42. 3. b. p. 61. Synops. p. 979. 980. 3. b. p. 62. 3. b. p. 77. Synops. papism . p. 526. 3. b. p. 118. 3. b. p. 122. 3. b. p. 134. 3. b. p. 140. 3. b. p. 183. 3. b. p. 149. 3. b. p. 160. 3. b. p. 170. 3. b. p. 163. 3. b. p. 173. 3. b. p. 193. 3. b. p. 190. 3. b. p. 193. 3. b. p. 195. The Contradicters new Logike . Synops. p. 1017. Bellar. lib. 4. de Christ anim . c. 12. lib. 2. p. 160. Synops. 1005. A great vntruth . Bellarm. ibid. Synops. 1050. The blind confuter counteth it falshood to condescend to a truth . Cic. Philipp . 7. Limbom . 43. Limbom . p. 17. Plutark . 2. Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , triumpho . See before , Blasp . recrim . 3. Bellarm. lib. 5. de Christ. anim . c. 1. 3. b. p. 5. The wise Confuter reasoneth against himselfe . 3. b. p. 9. Synops. p. 1017. Synops. p. 1017. Tract . 35. in Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Confuter hath forgotten his Logike . Aug. lib. quest . 83. quest . 80. Cont. Felician . Arrian . lib. 1. c. 13. Carnem non inflatu Dei , sicut animam , sed de limo terrae constat esse plasmatam . 3. b. p. 101. 3. b. p. 191. Lib. 1. de tranquil . vitae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutar. lib. de curios . O inuide vermis mortifere , qui in hedera , Ionae quotid ie nasceris : ad frat . in erem . ser. 18. 3. b. p. 77. 1. b. p. 3. 3. b. p. 41. 1. b. p. 57. 2. b. p. 182. 1. b. p. 5. 1. b. p. 12. 1. b. p. 13. 1. b. p. 12. 3. b. p. 28. 1. b. p. 12. 3. b. p. 26. 2. b. p. 120. 2. b. p. 121 1. b. p. 16. 1. b. p. 26. 2. b. p. 130. 2. b. p. 67. Ecclesiast . 19. 10. 13. 2. b. p. 71. 2. b. p. 113. 2. b. p. 207. 2. b. p. 119. 1. b. p. 12. 2. b. p. 119. 2. b. p. 189. 2. b. p. 188. 2. b. p. 143. 3. b. p. 71. 1. Thess 4. 15 , 16. 2. b. p. 76. 2. b. p. 77. 2. b. p. 207. 2. b. p. 205. 2. b. p. 204. 2. b. p. 205. 3. b. p. 4. 2. b. p. 198. 3. b. p. 46. 3. b. p. 49. 3. b. p. 109. 3. b. p. 110. 3. b. p. 115. 3. b. p. 157. 3. b. p. 165. 2. b. p. 201. 2. b. p. 96. 3. b. p. 155. 3. b. p. 143. 2. b. p. 12. 3. b. p. 165. Iob. 8. Lib. 2. Offic. c. 8. Philippic . 2. 2. b. p. 37. 3. b. p. 36. 10. Imputation . 2. b. p. 143. 2. b. p. 120. 3. b. p. 6. 3. b. p. 41. 3. b. p. 58. 3. b. p. 96. 3. b. p. 140. 3. b. p. 148. 3. b. p. 150. 3. b. p. 154. 3. b. p. 161. 3. b. p. 171. 3. b. p. 175. 3. b. p. 143. Philip p. 2. 1. b. p. 58. 1. b. p. 58. Prou. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hieron . ad Pammach . aduers. Ioann . Hierosolym . AEsop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui falsum testimonium dixerit , vinciatur apud eum , in quem dixerit . Senec. declam . lib. 5. Preface to the Antilogie . 2. b. p. 20. 2. b. p. 21. 2. b. p. 24. 2. b. p. 24. 2. b. p. 28. See before Imput . 2. 2. b. p. 39. 2. b. p. 42. 2. b. p. 36. 2. b. p. 54. Preface to the Antilog . p. 9. Antilog . p. 15. 2. b. p. 190. 2. b. p. 163. 2. b. p. 189. 2. b. p. 201. 2. b. p. 194. 3. b. p. 33. 3. b. p. 76. 3. b. p. 71. 3. b. p. 103. 3. b. p. 103. 3. b. p. 98. 3. b. p. 84. 3. b. p. 93. Synops. p. 1008. 3. b. p. 113. 3. b. p. 113. 3. b. p. 119. 3. b. p. 156. Synops. p. 979. 980. 1000. 1003. 1046. 3. b. p. 980. 3. b. p. 162. 3. b. p. 159. sect . 17. 3. b. p. 165. Synops. p. 1018. 3. b. p. 175. Matth. 7. 12. Sophocles in Aiace . 11. Imputation . epistol . 23. lib. ● . hom 25. in Luc. 2. b. p. 108. 3. b. p. 185. 3. b. p. 178. 3. b. p. 182. 3. b. p. 188. 3. b. p. 188. The vnlearned Confuter himselfe clippeth Origene . 3. b. p. 107. Memini in eum sermonem incidere , qui tum fere erat in ore . i. semper . 3. b. p. 182. The Confuter himselfe prooued a corrupter of Origene . 3. b. p. 188. The Confuter clippeth Origen . 3. b. p. 188. 3. b. p. 125. 3. b. p. 123. 3. b. p. 124. Athanas. epist. ad Epictet . apud Epiphan . heres . 77. The Confuter mangleth Athanasius . The Confuters ignorance in the fathers . De rect . sid . ad Theodos. Cyrillus curtalled . 3. b. p. 20. 3. b. p. 20. 21. 3. b. p. 22. Ioh. 3. 15. Ambrose ●●talled . Ambrose clipped by the Confuter . lib. 2. p. 72. 3. b. p. 122. 2. b. p. 27. 3. b. p. 89. A great error laid vpon Hierome by the Confuter . The Confuters ignorance in the fathers . The Raylers immodest term of goose , returned home to the full . Virgilius . Oridius . ●●ech . 17. 13. Philemon . 2. b. p. 13. 2. b. p. 166. 2. b. p. 189. 3. b. p. 2. 3. b. p. 74. 3. b. p. 84. 3. b. p. 91. 3. b. p. 115. 3. b. p. 128. 3. b. p. 189. 3. b. p. 20. A grosse ouersight in the Confuter . 3. b. p. 19. The Confuter hath forgotten his Grammer rule . Serm. 174. de Tempor . 3. b. p. 117. Hieron . Pammach . Ioan. Godscalcus obseruat . ling. latinae . 2. b. p. 198. 2. b. p. 190. 2. b. p. 196. The pitifull Confuter taketh himselfe by the nose . Poena calumniae similitudo supplicij . Cod. lib. 9. tit . 46. leg 10. 2. b. p. 190. Caus. 22. qu. 2. c. 5. Cod. lib. 9. tit . 36. leg . 1. Si quis famosum libellum . Valentin . 3. b. p. 169. Origene curtalled by the confuter . Origene corrupted . 3. b. p. 194. 3. b. p. 165. 3. b. p. 19. The Confuters ignorance in Origens works . 3. b. p. 35. 3. b. p. 165. 3. b. p. 169. 3. b. p. 10. 3. b. p. 143. 3. b. p. 143. Bellar. lib. 4. de Christ. anim . c. 14. 3. b. p. 143. lib. de anim . c. 55. Tertullian grossely abused . in 4. c. ad Eph. 3. b. p. 143. Chrysostome wrested contrarie to his owne minde . ad inferos . 3. b. p. 64. 2. b. p. 67. Hierom shamefully peruerted . Hierom clipped . 2. b. p. 136. The Confuter cauilleth about the turning of nec into non . Hierom clipped and corrupted and falsely quoted . 3. b. p. 101. 2. b. p. 59. Lib. 1. de Abraham . c. 4. Ambrose corruptly translated . 3. b. p. 22. Ambr. lib. de incarnat . Dom. sacram . c. 5. Ruffin . in Symbolum . Ruffinus mangled . 2. b. p. 179. A blasphemous scoffe vttered of the triumphant crosse of Christ. 2. b. p. 165. Lib. 2. contr . Donatist . c. 7. Augustines sense corrupted . de vnitat . Eccles . c. 19. 2. b. p. 167. 2. b. p. 167. Augustine vntruly alledged . 3. b. p. 164. Augustine ignorantly cited . lib. 3. p. 2. Augustines meaning mistaken . lib. 3. p. 14. Augustine clipped by the Cōfuter , because he directly maketh against him . 3. b. p. 8. 3. b. p. 16. Augustine maketh directly against the Confuter . in Psal. 87. Epist. 99. 3. b. p. 194. The Confuter citeth Augustine , contrary to his owne words . Lib. 2. p. 108. but printed 112. Augustine misquoted . Cont. Cich . lib. 2. cap. 7. Tom. 9. de vtilitat . i●iun . 3. b. p. 16. Augustine very corruptly alleadged . Lib. 2. p. 183. 3. b. p. 292. 3. b. p. 79. 2. b. p. 68. Beza in Math. 18. v. 15. 2. b. p. 69. 2. b. p. 107. 2. b. p. 171. 3. b. p. 69. 3. b. p. 92. 3. b. p. 192. Moschionis . lib. 1. cont . Iulian . c. 1. 12. Imputation . 2. b. p. 70. 2. b. p. 123. 2. b. p. 160. 2. b. p. 139. 2. b. p. 143. 2. b. p. 144. 2. b. p. 186. 3. b. p. 26. 3. b. p. 31. 3. b. p. 37. 3. b. p. 38. 3. b. p. 42. 3. b. p. 44. 3. b. p. 57. 3. b. p. 59. 3. b. p. 63. 3. b. p. 70. 3. b. p. 77. 3. b. p. 104. 3. b. p. 118. 3. b. p. 172. 3. b. p. 183. 3. b. p. 64. Synops. p. 105● . The idle Confuter as slender a Logician . August in Psal. 87. Isa. 61. 1. Epist. 99. 3. b. p. 105. 2. b. p. 35. a See before Imput . 11. Recrim . 3. Chrysost . Synops. p. 978. 2. Cor. 7. 6. Hierom. Pammach . de optim gener . interpretand . 2. b. p. 56. 2. b. p. 83. 2. b. p. 158. 2. b. p. 202. 2. Pet. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. b. p. 3. 3. b. p. 4. 3. b. p. 138. 3. b. p. 93. 3. b. p. 107. 3. b. p. 180. 3. b. p. 180. 3. b. p. 138. 3. b. p. 86. 3. b. p. 86. 3. b. p. 108. 3. b. p. 108. 3. b. p. 86. 3. b. p. 87. 3. b. p. 88. Foule corrupting of Scripture . 3. b. p. 104. 1. b. p. 12. 1. b. p. 30. 1. b. p. 30. 1. b. p. 30. Epistol . 4. Lib. 3. de spirit ▪ cap. 11. Prou. 24. 31. Gennad . catol. script . 1. Cor. 11. 16. Ambr. serm . 49. Epist. Epiph. ad Synod . Constantin . 5. act . 1. 
A30350	----	Four discourses delivered to the clergy of the Diocess of Sarum ... by the Right Reverend Father in God, Gilbert, Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. 1694 Approx. 455 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30350 Wing B5793 ESTC R202023 12259060 ocm 12259060 57738 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30350) Transcribed from: (Early English Books Online ; image set 57738) Images scanned from microfilm: (Early English books, 1641-1700 ; 175:1 or 2473:10) Four discourses delivered to the clergy of the Diocess of Sarum ... by the Right Reverend Father in God, Gilbert, Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. [2], x, 110, [2] p. Printed for Richard Chiswell ..., London : 1694. Advertisements: p. [2] at end. Reproduction of original in British Library and the Folger Shakespeare Library. (from t.p.) I. The truth of the Christian religion -- II. The divinity and death of Christ -- III. The infallibility and authority of the church -- IV. The obligations to continue in the communion of the church. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Apologetics -- History -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2004-01 John Latta Sampled and proofread 2004-01 John Latta Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion Four Discourses Delivered to the CLERGY OF THE Diocess of Sarum , CONCERNING I. The Truth of the Christian Religion . II. The Divinity and Death of Christ. III. The Infallibility and Authority of the Church . IV. The Obligations to continue in the Communion of the Church . By the Right Reverend Father in God , GILBERT , Lord Bishop of SARVM . LONDON , Printed for Richard Chiswell , at the Rose and Crown in St. Paul's Church-yard . MDCXCIV . Imprimatur , JO. CANT . Ian. 22. 1693 / 4. TO THE CLERGY OF THE Diocess of Sarum . My Reverend and dear Brethren , THESE Discourses were at first prepared for you , and were delivered to you among a great many more on other Subjects on several occasions : they were so well received by you , that many of you desired that you might have them copied out for a more lasting use . This has set me on publishing these that follow , they relating to Four different sort of men with whom you may be engaged . The first is against Atheists and Libertines , who grow to be so bold and insolent , that it is of the last importance , that you should be well furnish'd with Answers to those Objections with which they make the greatest noise . This is the Pest of the Age we live in , the most dangerous as well as the most contagious of all others : It strikes at all , and corrupts the whole Man , as well as it dissolves all the bounds of Nature and Society . This promises such an Indemnity , and gives so entire a liberty , that depraved Inclinations and Affections will be always of its side ; and it has some specious things to alledge , the Novelty and Boldness of which , makes them pass for Wit and Good Humour , which will be always taking to those who want and desire supports and excuses for sins , Upon all these accounts , and chiefly upon the fatal progress which this Blasphemous Spirit of Infidelity has made among us , it becomes us to consider these matters well , that we may be throughly acquainted with all those depths of Satan , and know what to answer to all those false shews of Wit or Reason , as wall as to the more petulant demands by which that prophane Crew study to undermine and beat down all Religion . One of their common Topicks , is the decrying all Mysteries ; and in this they fall in to the same opposition with the Socinians , tho upon very different designs . For the Socinians run down all Mysteries , and think they can make it appear , That those passages of Scripture by which they are commonly proved , have another meaning ; whereas Libertines do it , being persuaded that they are indeed contained in the Scriptures ; and therefore they hope that they will gain their main end of decrying all Revealed Religion , if strong prejudices are once formed against Mysteries ; and yet they are at the same time consider'd as parts of the Christian Religion , and are believed to be contain'd in the Scriptures . I must also do this right to the Socinians , as to own that their Rules and Morality are exact and severe ; that they are generally men of Probity , Iustice and Charity , and seem to be very much in earnest in pressing the obligations to very high degrees of Virtue . Yet their denying all secret Assistances , must cut off the Exercises of many Devotions , that give a softness and tenderness to the mind ; which if once extinguish'd , it must of necessity draw after it a dry flatness over all a man's thoughts and powers ; their denying the certainty of God's foreseeing all future events that depend upon the freedom of a man's Will , must very much weaken our Confidence in God , our patience under all misfortunes , and our expectations of a deliverance in due time . Their Notions of another state , do also take off much of the terror under which Bad men ought to be kept , and lessen the Ioys of Good men ; On all these accounts , their Opinions seem to have a great Influence upon practice ; but with ●●lation to the great Article of Christianity concerning the Person and sufferings of Iesus Christ , their Doctrine gives so different a view of this Religion in its most important Head , that either we have been guilty of a most Irreligious prophanation , in esteeming one to be God , and giving him all the Acknowledgments and Adorations that belong to the Great and Eternal God , who yet is a meer Creature ; or they must be no less guilty , who if he be the Great and the True God , do look on him only as a Creature , and yet offer him all divine Honour and Worship : and if his Death was only a pattern , or any thing else than a true propitiatory Sacrifice , then we who look on it as our Propitiation and Redemption , who claim and trust to it , as our Ransom and Atonement , do very impiously raise its value beyond the Truth , and fix our Confidence , with relation to our Peace with God , upon a false foundation . Whereas on the other hand , If God has set forth his death as a Propitiation for the forgiveness of sin , then they are guilty of black Ingratitude , and of defeating the chief design of the Gospel , who so far detract from its value , as to reckon it only a patern of dying , a confirmation of the Gospel , and necessary preliminary to a Resurrection . Upon all these accounts it is that I could never understand the Pacificatory Doctrines of those who think that these are questions in which a diversity of Opinions may well be endured without disturbing the Peace of the Church , or breaking Communion about th●m . They seem to be the Fundamentals of Christianity , and therefore I thought it was very necessary for me to give you a ful and clear Instruction in this matter . The 3d. Discourse relates to that upon which the whole Cause of Popery turns ; for if they are Infallib●e , it is to no purpose to dispute about any thing else : and if they are fallible , their pretending to Infallibility , is of it self a just prejudice against their whole Church , and against all their other Doctrines , when they claim to so high an authority without good grounds . Since therefore this is the most Important part of all our Controversies with that Church , and since it is that to which they always turn themselves by which they gain Prosclites , and est●blish their own Votaries , and set them out of the reach of all Convistion , the understanding of this matter in its full extent , seems to be a very necessary piece of study . We are apt upon a little Interval of quiet to forget the practices of that Church ; and because we do not think of them , we may be apt to fancy that they think as little of us : but they do still pursue their point with an unwearied diligence . They never give over , but when one design fails , they either study to retrieve it , or to set another on foot , with an Industry that ought to awaken us , and keep us always on our guard . The Numbers of their Emis●aries are great and their Zeal is ever warm and active ; therefore we must never lose sight of them ; and above all th● other points of Controversy , we must study to be most particularly conversant in this , and expert at the management of it . The Fourth Discourse relates to the various Bodies of the Dissenters among us , and all the different grounds upon which they separate from us . The Toleration that the Law gives them , does not alter the nature of things , nor make an unjust Separation to be one whit the lawfuller than it was when they were under a severe Yoke . The Law only gives a Civil Impunity , and does not punish : But the Cause of the Separation is the same that it was , and is neither better nor worse , whether the Separation is punished or not . They are now left to themselves , and are so much the freer in their choice , the less restraint is put upon them . Therefore it was never more seasonable than it is now , to set the whole matter in a true light before all that may be concerned in it , that they may weigh it the more impartially : And the less uneasy we seem to be , at the ease which the Law gives them , we may have thereby the greater advantages in endeavouring to bring them back to the Communion of the Church , by shewing both their obligations to it , and the weakness of those Reasons which have led them to depart from it . I think it is not necessary to say more , for justifying the choice that I have made of these four Heads , as the first Essay that I offer you , of a great many other Discouses , with which I have entertained you , when I have desired you to meet in the sever●l parts and different Divisions of my Diocess : Some head of Divinity being proposed as the Subject of a Conference , I have enlarged upon a great many among you , and have laid bafore you all that my Studies and Observation could suggest ; and after that , have led you to discourse freely upon it , This has seemed to me a proper method for awakening your Enquiries , and for encreasing your Knowledge : And those meetings have been so well kept by you , and the Discourses so carefully attended to , that it has given me no small encouragement to go on still in the same method , And as your thinking that you have profited by my Labours , is a full and rich recompence , that does abundently overbalance any pains they may put me to : So it is for your sake that I do now publish these Discourses ; and as they prove acceptable or useful to you , I may , perhaps , publish others hereafter , Certainly , next to a true sense of Divine Matters , and the inward belief and impressions of Religion , Study , and a desire of useful knowledge , is that which becomes our Profession the best . It is that which enables us both to understand our business , and to do our duty . It is the noblest entertainment , and the best preservative from idleness , and from all that dulness and weariness , all those excesses and disorders that arise out of it . The mind will be always working , and if we do not let it fly at nobler game , it will either sink into a feebleness and stupidity , or look out for such Diversions as do offer themselves , without a scrupulous regard to their unsuitableness to our Caracter . These draw men down to a vicious familiarity with bad men , and do fatally engage many to share with them in bad practices : either they make us much the worse , or at the least we seem to be so to others , when we thow away much of our time in levities , which do often end in gross Immoralities . In which the World will be apt to give us a large share , often without a pretence , but to be sure , if there is the least shadow for it , the chief part of the blame will be cast on us . Nor will it be easy for us to be blameless , and without rebuke , unless we maintain the other part of the Character given by St. Paul , that as becomes the sons of God , We shine as lights in the world . And I may well conclude , That a serious application to study , is the best fence , both of the Probity , and of the Reputation of a Clergy-man : It both teaches himself all the parts of his duty , and creates to him that esteem which is necessary to support him in the discharge of it . And therefore , my dear Brethren , I do with all possible Earnestness call upon you , to study to maintain the high Reputation for Learning , of which the Clergy of this Church has been so long possessed ; and to give your selves time and leisure to peruse and digest the Learned Productions of those Great Men among us ; and not to be proud , or to boast that we belong to a Body that has produced Men so deservedly admired , both by Friends and Enemies , while we our selves are so little like them , that we are not a whit the wiser or the learneder for all that they have left us . Some hours every day well placed would soon bring us under such habits , that it would not be easy , if possible , for us to live out of all commerce with Learning , and the learned World. I know the unhappy state of many depauperated Benefices , puts it out of the Incumbent's power to furnish themselves with Books ; as much as their narrow Circumstances indispose them for making use of them , if they had them . This is a crying grievance , and looks too like a scorn put on the Gospel , when those who Minister in Spiritual things are so slenderly supplied in Temporals , that nothing but extreme Necessity can induce Men to serve in such Cures , who are put to wrestle still with the same necessity , especially if they have Families that grow upon them . But as we have at present just Grounds to hope , and to give you cause likewise to hope , that if God blesses us with calm and setled times , effectual Remedies should be found out to that great misery , under which many of you languish , which must needs give very sad and afflicting thoughts to those who observe it , and who ought to watch over you , and to take care of you ; so the best method to move our Princes , and to dispose the Nation to take pity on you , is for you to take heed to your selves , and to the Flocks that are committed to you ; to follow your Studies and your Labours more diligently , and to raise your own Character by your Exemplary Lives , and the painful discharge of your Duties . This , and this only , will draw down the blessings of Heaven upon your Persons , and your Labours ; this will make your very Enemies to be at Peace with you , and will force those who do now despise you , to esteem you , and to count you worthy of double Honour , of a larger and easier subsistence . I will employ the rest of this Discourse in pressing upon you one great part of your duty , in which , as I am glad that so many among you set a good Example to their Brethren , so I do earnestly wish that all the rest may follow it : It is , To express an affectionate and hearty zeal for their Majesties , and their Government ; and to endeavour to keep your People always in mind of the extream Miseries , as well as of the visible Dangers of Popery and Tyranny . This must still be remembred as a lasting honour to this Church , That some years ago , there was in a day of Trial , so noble an Opposition given to that Religion , and the steps that were then made to bring it in upon us . We are still in the struggle , and are strangely mistaken , if we imagine the Danger is past . We plainly see the Clouds return after the Rain ; and a Relapse into that State would make the latter end much worse than the beginning : The Hope which then supported , and afterwards delivered us , would no more soften our Miseries with the prospect of better Times . The Rage , as well as the Power of our Enemies , would be much encreased ; and there is no doubt to be made , but that those who have no Religion , whose numbers , God knows , do swell vastly , would hope to atone for all that has been done with the change of their No-Religion , for that to which their Interest should lead them . And if ever God , for our great and crying Sins , is provoked to visit us in so terrible a manner ; we , who have been hitherto the most favoured of all the Churches of God , must become the most miserable . Whither can we fly for shelter , or where can we promise our selves either Retreat or Relief ? The prospect of such a Calamity seems to be one of the blackest of all that has been since the World begun ; and yet how tamely do many look for it ; while others with a fury that is as much without bounds , as it is without sense , are endeavouring to bring on that Evil Day ; to make the Nation grow weary of its Deliverance and present Quiet , and return back into Egypt . While they spread so many False Reports , with a Spite that is as restless as it is insolent ; shall we at such a time stand as neutral , and unconcerned , while all is at stake ? Shall it be said , That whereas some years ago , during the Debates concerning the Exclusion , we sided so openly , and with a Zeal that shewed it self on all occasions , and in Instances which were better forgotten than remembred ; yet now when all that can concern us , either as we are Men , and Englishmen , or as we are Christians , and the Ministers of the Church of England , is in such eminent danger , we seem to let all Parties fight it out the best they can , while we only do what is enjoined , and express neither affection nor zeal . I will not offer to say any thing to convince you of the Lawfulness of the present Constitution : For I cannot admit so bad a thought of any of you , as to imagine that you could take the Oaths , and continue to perform Divine Offices , Ordinary and Extraordinary , unless you were fully satisfied in your Consciences concerning the Lawfulness both of the one and of the other . This is so black an Imputation , to suppose that Men of common Probity , not to say , Men that ought to be the Paterns , as well as the Instructers of others , should swear an Oath and adhere so long to it , which is an interpretative renewing of it , ever till it is openly retracted , and should in those frequent returns of daily Prayers , besides the special Offices of Fasts and Thanksgiving-days , offer up Devotions to God contrary to their Persuasions , that no man is capable of so heinous , and so continued a Prevarication , unless he is either a determinate Atheist , or a man of a seared and hardned Conscience . Now as this is of so odious a nature , that indeed it is not easy to find words severe enough to set it out by ; so supposing men once convinced of the Lawfulness of our present Scituation , it is very extraordinary if they are cold and unconcerned in a Point , which when it is once yielded to be lawful , is unquestionably of the greatest importance and consequence possible . If Liberty and Religion are valuable things ; and if they are not , what is valuable ? If the maintaining the Purity of the Christian Religion , free from Idolatry and Superstition , from Imposture and Cruelty ; if the maintaining a Church that without partiality , is to be preferred to any Church now in the World ; and if the keeping out of a Religion , which is without partiality the worst of any that carries the Name of Christ ; If the preserving a Government that is just and mild , that is guided by Law , and that maintains Property , and that leaves Mankind to all the Liberties of a free-born Nature , and of a well Constituted Society : And if the withstanding an absolute and Despotical , an Arbitrary and Violent Tyranny , that tramples on all thinge Sacred and Human , that oppresses Liberty , and destroys Property , and that makes men Slaves , and treats them as brute Beasts ; If , I say , all these things are well weighed , then we must conclude , That we owe the utmost degrees of affection and zeal to Their Majesties , and to Their Government : We ought to make all our People sensible , both of the Happiness that we do now enjoy , and of the Miseries that we are preserved from , by Their means , and under Their Protection . We ought to set Popery and Slavery before them in their true Colours , with all the light and life that we can give them : We ought to set our selves against those false Brethren , that pretend they are of the Church of England , but are not ; and are of the Synagogue of Satan , which in its strict notion signifying an Adversary , we may without any breach of Charity affirm , that they associate themselves to the Enemy of our Nation , and of our Religion ; whose Person , Government , Forces and Successes , they are always magnifying , on design to intimidate such as can be wrought on by their false Surmises . These things we ought to repress and oppose on all occasions with the Spirit and Courage that such matter require . It is Stupidity and not Patience to be cold and luke-warm , while England and the Protestant Religion are in the last struggles whether they must live or die . If God does not bless so good a Cause in all the steps it makes , with the Success that we ought to desire and pray for ; we should teach our people not to murmur , nor aggravate matters , not to sink or despond , but to consider how much our sins have provoked God's Wrath , how small a share we bear of those devouring Calamities that have ruin'd so great a part of Europe ; while we only bear the Charge , but feel few of the Miseries of War. If some years are less prosperous than others have been , we ought to reflect on former Successes , and the ill use that we have made of them , which may have provoked God to change his methods : and yet take all together , it must be acknowledged , that we have had of late more publick Blessings and fewer Misfortunes , than any Nation under Heaven . Can one reflect on the Blasphemy and Infidelity , the dissolution of all good Morals , and the Impieties and Vices of all sorts that are among us , and not wonder rather , that we have not been made a scene of Earthquakes and Ruins , as Sicily , Malta and Jamaica have of late been . It is to these sins that we ought to turn the minds of our people , when they are at any time dejected with ill success ; we ought to call upon them to repent of , and to reform their ways : and when that is done , or even set about , we may then hope that God will change his methods towards us ; and continue his Gospel among us , together with the Blessings of a Iust and Wise Government , and of Peace and Plenty . These are Subjects on which we ought to dwell much , and Preach often . But that I may not dismiss this matter , without any thing that looks like an Argument ; I will open to you two great Precedents , which you have often heard me enlarge on with much seeming satisfaction : and because you have thought that I laid them out in a more particular manner , than you had otherwise met with them ; I will now spread them out before you : and that the rather , because Arguments from Examples , and authorised practices , have upon many Accounts a stronger Influence , than general reasonings . Matters of Fact are easier apprehended , and more capable of full proof , than points of speculation ; which do more easily bend to any turn , that a Man of Wit may give them , than meer Facts , which are stubborn and sullen . The first of these is taken from the History of the Maccabees , which I desire you will consider by these steps . That the Jews became the Subjects of the Kings of Babylon by the Entire Conquest which Nebuchadnezzar made of that Nation ; that after the end of 70 Years , they continu'd to be subject to Cyrus , who tho he sent them back to rebuild their Temple , and tho his Successors suffer'd them both to finish that , and to rebuild and enclose Jerusalem , yet they continu'd still to be the Subjects of the Kings of Persia ; this was transferred to Alexander the Great , when he conquer'd that Empire : And finally , they fell to the share of the Kings of Syria , and were their Subjects above 140 Years . They proved hard Masters to them : Antiochus Epiphanes robb'd the Temple in the 143 Year of the Seleucida ; a great Massacre followed ; but these were particular Acts of Tyranny ; and so tho there was great mourning upon this , yet it was submitted to : For certainly the Peace of Mankind , and the Order of the World require , that special acts of malversation , and even of Trranny , should be born , rather than that we should shake an established Constitution : But in the year 145. he went on to a total Subversion of their Religion , by an Edict which required that they should forsake their Law , and become one People with him : In pursuance os which , the Altar at Jerusalem was defiled ; Idolatrous Altars were set up in all their Cities , and every Man was to be put to Death that still adhered to the Law of Moses . Here then were Subjects brought under a general Sentence of Death , unless they should depart from the Laws of God : special Oppressions and violent Acts of Cruelty were submitted to ; but when they saw themselves involved all in the same common fate , they defended themselves . Mattathias not only refused to join in the Idolatry that they had set up , but killed both him that went to offer the Sacrifice and likewise the King's Commissioner ; upon which the Historian adds this Reflection , Thus dealt he zealously for the Law of God , like Pianehas ; he a nimated his Children to follow his Example , and to trust in God ; but he vouched no immediate warrant that he had from God : He charged his Children to be zealous for the Law , and to give their Lives for the Covenant of their Fathers ; to be valiant , and to shew th●mselves Men in behalf of it , for by it you shall obtain glory ; and he ordered them to take unto them all that observed the Law , and to revenge the wrong of their People ; to Recompence fully the Heathen , and to take heed to the Commandment of the Law. Upon this followed the Wars of the Maccabees , in which they never pretended to any special Authority from any Prophet : On the contrary , their History tells us , That they laid up the Stones of the Altar , that had been prophaned by Idolatry , in a convenient place , till a Prophet should come to shew what should be done with them . Thus then we see Subjects defend themselves against their Prince , when he designed a total Subversion of their Religion : and for this they vouched no immediate nor extraordinary Authority . But to give this Argument its entire force , We must next see upon what reason we may conclude , that this was a justifiable , and by consequence an imitable Action . As for this , tho I think it is scarce necessary to enlarge much on an Apology for the Maccabees , their Wars having born such a venerable sound in a course of so many Ages ; yet to pursue the matter fully , we find a Prophesy concerning them in Daniel , which is by all Commentators Ancient and Modern , applied to them , that alone seems to import a full Iustification of them ; after mention is made of a King that should defile the Sanctuary , and take away the daily Sacrifice , and set upon it the abomination that maketh desolate ; to that , this is added , and such as do wickedly against the Covenant , shall he corrupt by flatteries : but the People that do know their God , shall be strong , and do exploits . And they that understand among the People , shall instruct many ; yet they shall fall by the Sword , and by flame ▪ by captivity , and by spoil many days : And when they shall fall , they shall be holpen with a little help ; but many shall cleave to them with flatteries . As these words import a plain Prodiction , in terms of approbation of the Wars of the Maccabees , so all the Commentators that I have yet seen , without exception , do apply them to them There are also many Commentators who do apply likewise to them , those words of the Epistle to the Hebrews , Who out of weakness were made strong , waxed valiant in fight , and turned to flight the Armies of the Aliens : And there is a particular resemblance observed between these words , and some Phrases that occur in the Books of the Maccabees : Yet I confess those words are not so express as the former , nor are they so Universally expounded in this sense . But to conclude this matter , The Authority of those Books , as it is an Argument of full force against those who acknowledge them to be Canonical ; so since by the Articles of our Church , these Books are to be read for example of Life , and for the Instruction of manners ; tho it doth not apply them to establish any Doctrine ; and since we read so many Lessons taken out of the Apocrypha : These must be acknowledged to be Books of great , tho not of Divine Authority . And tho according to the Article of our Church , the arguing from any one passage in them is not to be allowed ; yet if Subjects standing on their own defence , in the case of a total Subversion , is to be esteemed Rebellion , then we bind up with our Bibles , and recommend to our People , two Books that set out a History with great pomp , and with an Air of much Piety , which was no other than a down right Rebellion . To this , the only answer that I have ever yet seen made , is , That the Iewish Dispensation being founded on Temporal Promises , whereas the Christian Religion is a Doctrine of the Cross , things of this kind might have been Lawful among them , tho they are not so to us : and that the rather , because by a Practice that was authorised , from the Example of Phinehas , and the praise given him for it , private Men might among the Jews , when the Magistrate was remiss , fall upon Offenders , and punish them , especially in the case of Idolatry . This is all that seems to be offered with any colour of Reason , to take off the Argument from the practice of the Maccabees : and therefore the considering and stating it aright , will determine the whole matter . First , then , The true Arguments against Resistance being drawn from the Magistrates having the Sword from God , together with all the Topicks that belong to that head , they are equally obligatory to all Nations , and all Religions ; it being no part of any special Doctrine delivered in the New Testament , but arising from the Attributes of God , and the Peace and Order of the World , which did bind Jews as well as Christians : tho there are indeed Specialties in the Christian Religion , that do enforce this the more , and aggravate the transgression of it more apparently . So that if Subjects defending themselves in the case of a Total Subversion , ( it must ever be remembred , that I am now only arguing upon this Supposition ) is the sin of Rebellion , it was a sin to the Jews , to the Maccabees in particular , as well as it is a sin to Christians . As for that of the Zealots , tho at first appearance it seems to be of some force , yet when examined it will be found to have very little in it . If we consider the first Authorities for Zealots , we shall find , that the Jews stretched this matter beyond all bounds ; so that to their mistakes about it , they owed a great part of their last fatal Miseries , which ended in their ruin . This matter has been also too implicitly taken by many Christian Writers from them . The first beginning of Zealotism was in the Instance of Phinehas his killing Zimri and Cosbi ; but before this was done , Moses , who was the chief Ruler , did command all the Judges of Israel , that every one should slay his men that were joined to Baal-Peor . Phinehas was one of these Judges ; for as Eleazar had been set over the Tribe of Levi when his Father was High-Priest , so Aaron being dead at this time , and Eleazar made High-Priest in his stead , Phinehas was now over the Tribe of Levi ; and thus Moses Command was in particular directed to him ; therefore though the Zeal with which he executed it , was highly acceptable to God , yet it was exactly Regular , since Moses had given a general Order for it . After this followed some Instances of Men eminently authorized by God , by the Gifts of Prophecy and Miracles , who did in some Cases punish Idolaters ; such was Samuel's hewing Agag in pieces , in execution of the Divine Command ; and Elijah's ordering all the Priests of Baal to be killed , after he had by an astonishing Miracle proved that Jehovah was the true God , and that he was his Prophet . This was suitable to their Dispensation , which being a Theocracy , an authorized Prophet might well have entred upon the Functions of the Magistrate , when the King himself was in fault , and the Law was openly profaned . Upon the same grounds our Saviour , after his Miracles had openly declared that he was sent of God , did whip the Buyers and Sellers out of the Temple , when they had profaned the Court of the Gentiles , and had made that House of Prayer a Den of Thieves . Thus it is plain , That none of the Presidents from the Zealots of the Old Testament , could justify private Men , such as Mattathias and his Children , to do any thing that was of it felf irregular and unlawful . Phinehas his practice was a Precedent for acting in the matters of their Law with much spirit and courage , but it could not justify any man who should presume to do that , which was not otherwise lawful for him to do ; and though the Spirit of the Christian Religion is very different from the Spirit by which Elijah and other Prophets under the Old Testament were acted ; as our Saviour told his Disciples , particularly in this , that whereas in the one , Prophets did immediately by Miracles , or otherwise , punish some Offenders ; in the other , all was to be managed with a Spirit of Gentleness and Charity ; yet after all , the lasting Rules of Morality and Human Society , were the same then that they are now . This Instance , I think , does fully justify those who , seeing a total Subversion of our Religion so far advanced , that the Pope's Authority was publickly owned , and that all the Laws that secured it , were declared to be under a Dispensing Power , which was in it self a total Subversion of our Constitution , did think it lawful to accept of a Deliverance , to concur in it , and to assist towards it . The other Instance is taken from the first beginnings of Christianity's being the Legal and Authorized Religion of the Roman Empire ; and from the first Council that is esteemed General , where a Precedent is laid down , that is , no less full for justifying those who tho they did not concur in procuring our Deliverance , yet have since closed in it , with all humble Gratitude and Obedience to those whom God made the Instruments in so great a Work. After Constantine and Licinius had given out those Edicts at Milan , by which the Christians had full liberty both for their Belief and Worship , and had all the Rights and Immunities of other Corporations granted them , Licinius being still in his heart an Enemy to that Religion , began in the Year 319 , to persecute the Christians : He durst not , for fear of Constantine , fall upon them openly ; but his Intentions being well understood by his Ministers , the Governours of the Provinces committed in many places great Cruelties . He likewise turned the Christians first out of his Houshoud , and next out of all his Armies . He made a Law against relieving such as were in Prison , by which those who relieved them were to be punished as Complices of their Crimes . He apprehending that most of the Bishops wisht well to Constantine , and that in their hearts they were set against himself , went on by degrees in his design against them , he by one Edict , forbade the Bishops to meet together , or to meddle with the Concerns of one another's Churches . By another , he designed to expose them to Scandal and Scorn . He forbade Men and Women to meet together to worship God , or Bishops to visit Women ; or Women to come to be instructed in their Schools ; and appointed that Women only should instruct Women . He also forbade their holding Assemblies within Cities , and ordered them to meet in the open Fields . Some Churches were pulled down by his Orders , and others were shut up ; and his first Successes made him resolve on a general Persecution : For not only Eusebius , but both Socrates , Sozemen , and several other Writers , do all affirm , That there was no general Persecution begun , but that there were visible steps made towards it . When all this was represented to Constantine , he was much affected with it ; and resolved to help the oppressed , and thought it was a pious and holy Action to save a mulitude , by the destroying of one Person : For he saw no other way was left to relieve the Oppressed ; and his engaging in a War with Licinius , was by the Bishops of the East , that is , Licinius's own Subjects , ascribed to an immediate Conduct and Providence of God. It is true , Eutropius puts this upon Constantine's Ambition , and his aspiring to be the single Monarch of the World : This is also insinuated by Aurelius Victor , and more fully set out by Zosimus ; whose hatred both of Constantine , and of the Christian Religion , breaks out into so many Partialities , unbecoming an Historian , and engages him into so many Stories that are evidently false , that little regard is due to any thing he says . I will not enlarge upon the War that followed , only I must observe , that tho Constantine as the Senior Emperour , had the precedence of Licinius ; yet he had no sort of Authority over him : So here two Princes , both equally Sovereigns of the Roman Empire , Colleagues and Brothers-in-Law , for Licinius had maried Constantine's Sister , were engaged in a War : the quarrel was not a general persecution ; but such steps made , as did plainly discover there was one intended . A Peace soon after followed . The Cement of it was , The declaring Licinius's Son Licinian Caesar , who was then 21 years of Age ; this put him in the Succession . But a second Rupture followed quickly after that . Licinius's hatred to the Christians being rather encreased than abated , since he observed that they all loved Constantine ; This proved fatal to Licinius , for he was totally defeated at Andrianople the 3d of July 324. and after some fruitless Attempts , he was forced to put himself in Constantines hand , on the 18th . of September following . Whereupon he was sent to live a private man at Thessalonica : but Constantine understanding that he could not rest , ordered him to be put to death , in the beginning of the Year 325. Now we are in the next place to see what was the sense of the whole Church , of this Transaction : I confess we ought not to take it singly from Eusebius , for he is rather a perpetual Encomiast of Constantine , than his Historian , but we have a much more certain and Authentical Authority for this : Constantine in the same year in which he had put Licinius to death , and had taken no notice of Lucinian , tho but a year before made Caesar by his own Act , called the first General Council to meet at Nice : For in his Speech to them , he tells them , that he had given Orders to call them together , as soon as he had overcome the Tyranny . The Council made no Exceptions to Constantine as an Invader ; they did neither enquire after Lucinian , nor complain of Licinius's Fate : On the contrary , When Constantine came in and harangned them , Eustathius of Antioch did entertain him with a Panegyrick , full of high Commendations ; and another seems to have been made by Eusebius , blessing Almighty God upon his account ; which Speeches pronounced in full Council , are at least a strong Presumption , that they all approved of the War , and rejoiced in i● the deliverance . This is yet more evident from the 11th . Canon of the Council , in which they reflect upon the late Tyranny of Licinius , which shews that tho his death , and the ruin of his Family , must have naturally given some Compassion for one that was then scarce cold , and that had so lately been their Prince : for almost that whole Council consisted of those who had been the Bishops in his share of the Empire ; yet they considered the danger they and their Religion had been in under him , and their deliverance by Constantine , as vastly superiour to their Ties to him ; so that there was an Universal Ioy over the whole East upon the Successes of Constantine . The having adhered to Licinius , and taking part with him in the War , tho he was then actually their Prince , was a matter of such Scandal and Infamy , that Constantine in a Letter which he writ to the Nicomedians against Ensebius their Bishop , reproaches him with this , That he had been always in Licinius's Councils and Secrets , that he had all along stuck to him , and had treated himself with Reproach ; that he had imployed Spies to procure Intelligence to Licinius , and that he had given him all sort of Assistance , except the bearing of Armes for him : all which Constantine affirms he is ready to prove , by some Priest and Deacons who had adher'd to Eusebius , and whom he had taken Prisoners . And thus we see what the sense of the whole Church in one of its best Ages , and of the first General Council , was of a Deliverance procured by one Sovereign Prince's attacking , dethroning , and possessing himself of the Empire of another , who had not yet set on foot a General Persecution , but had only violated the Laws , which the Christians , had for the security of their Religion , had committed many Acts of Injustice and violence against them ; and had declared his Intentions so visibly , that there was all possible reason to conclude that a General Persecution was coming on . Not a Bishop , nor a Priest , stood out against Constantine ; not so much as a private Christian was of Licinius's Party : All went into the Revolution , and rejoiced in their Deliverance , I will not go on to sh●w how parallel that Case was to ours ; the attempt were as needless , as it might seem invidious : Only I may well conclude , That it is not easy to imagine how we can be better assured of the sense of the whole Church in any point , then we are of the sense of the Christians of that Age , in this particular . I have not said any thing to justify my putting Constantine's prevail●ing over Licinius in the Year immediately before the Council of Nice , tho Baronius puts it six before it . But it is visible that he has disordered the whole History of Constantine , on design to maintain his being baptized at Rome , with other unjustifiable things ; besides that , Eusebius's Chronology in this particular , as it is of authority of it self , without any other support , so it is fully confirmed by the dates of some Laws in the Code , and several other Circumstances . It should be hoped that so great and so plain a Precedent should conclude those who have made the Primitive Church their Pattern ; and who have always reckoned this one of the special Glories of the Church of England , that she built upon , and conformed her self to the first Ages of Christianity . I have now opened these two Precedents very particularly to you ; they seemed to weigh much with you when I have laid them out to you in some Conferences that I have held with you upon this Subject . I hope you will both feel the force that is in them , and and will be able to manage them with more advantage now that you have them lying before you . To conclude all . I do charge you by all the Authority I have over you , and beseech you by all the Interest that I have in you , to set your selves wholly to your Studies and Labours ; to be earnest in Prayer , to continue in it , and to join fasting with it : Search the Scriptures diligently , give your selves to reading and meditation , and be you wholly in them ; that so your profiting may appear unto all men ; and watch over the Flock committed to your charge : Be instant in season , and out of season ; to instruct , admonish , exhort and reprove ; and by so doing , you shall both save yourselves , and them that hear you : In doing these things , you shall always have the most constant Assistance , and the most earnest Prayers of , My Reverend and Dear Brethren , Your most Affectionate Brother , and Humble Servant in the Lord , G. SARUM . 8. Decem. 1693. PART I. Concerning the TRUTH OF THE Christian Religion . THERE is not any one thing that we ought to enquire into with so peculiar exactness , as the Truth of that Religion which we believe ; nor is there any thing in which we ought to be so conversant , and to which we should be so well prepared , as to defend this great Argument , the Foundation of our Faith and Hope . It is a very preposterous way of Study to be able to argue about the retail of our Religion ; I mean the particular Doctrines of it , and the subdivisions into which it is broken , and not to know how to maintain it in gross ; when the truth of it is called in question , either in the petulant way of profane Liberty , or with the subtilties of Philosophy and Criticism . We may have to do with both in the Age in which we live . The Divisions among Christians have made the World conclude , that they had a right to prove all things , that so they may know how to hold fast that which is good . The Enthusiasms and Hypocrisies of some , and the Looseness and Disorders among others ; the superstitious magnifying of small matters , and the contending eagerly for them , while the greater , as well as the more useful and more uncontroverted Rules have been too visibly and generally neglected ; have furnished them with prejudices , that must be confessed to be but too specious and plausible : And I wish some of us may not have contributed , to make many think we are scarce in earnest in arguing for the Truth of our Religion , while our Lives do but too openly testifie , that we do not firmly believe our own Arguments . The great Author of our Religion has left this woe upon the World , that offences must come ; and the heaviest part of that woe will certainly fall upon those by whom they come . But when we are enquiring into so Important a Matter , it certainly becomes us to free our Minds from Prejudices as much as we can : And neither to suffer our selves to be possessed by the first Impressions that Education made upon us , nor by our present Stations and Engagements on the one hand ; nor to be led away by the fury of our Appetites and Passions , and the bad Examples that the World abounds in on the other hand : That so we may more freely search after Truth , and both find it out , and follow it . As a Preamble to what is to come afterwards , let us look into our Natures , and see if we do not feel a Principle within us that both thinks and acts freely , which is totally different from matter , which neither thinks nor chuses . This Principle then feels that its thoughts do direct its freedom in all that it does , and therefore is capable of good or evil , of reward and punishment . The more distinctly that it thinks , and the more exactly that it follows those Truths which by thinking it discovers , it feels it self become the more perfect ; the more that it can resist all the Impressions which arise either from the constitution of the Body , or from outward Objects and Accidents , it grows to enjoy a perfecter calm within , and is enabled to go through the fatigues and chances of Life with much more ease and patience . The more it resists the furious cravings of the Body , it enjoys a longer life , and perfecter health . There is also a Chain of Rules which arise out of these two Qualities , that in the opinion of all Mankind are the best our Nature is capable of , which are Veracity and Goodness , which render all the Societies of Men both safe and happy : They establish a confidence , and maintain an entercourse in the World ; they give credit , and draw esteem ; they endear Men to one another , and make all the Ties , and the whole Neighbourhood and Commerce of Life firm and useful : And there is also a train of thoughts which run through a Man's mind and life , which makes him live with great advantage , and die with much firmness ; which give him much courage , and attract much esteem : These are all things that a Man may safely affirm , since none question them ; and as no Man who sees the constant mirth in which some in Bedlam do pass their days , will be from thence tempted to think that they are truly happy ; so the mad frolick in which some Libertines waste both their Bodies and Minds , their Lives and Fortunes , has never imposed so far on the World , as to make Men so much as to doubt , whether it were better to be as they are , or to be good and wise , calm and sober . This then being laid down , it is a great step made in favour of any Religion , if it does exactly quadrat with it all : If the Principles that it contains , and the Rules that it prescribes , are so much of a piece with this , that they do both improve and fortifie it . This does not prove it to be true indeed , but it renders it probable ; it makes us inclined to believe , or at least to wish it to be true . The thoughts of a Supream Being , who made and preserves all things , who is every-where , and can do whatsoever he pleases , raise vast Idea's in us , and give a sort of opening and enlargement to our Powers : The sense of his knowing all things , begets a composure , and creates an awe ; the perswasion of his governing the World , gives a quiet , when we know , that as Infinite Power cannot be withstood , so Sovereign Wisdom cannot be mistaken : Nothing can have such influence , both on our Lives , and in our Death , as the Belief of another World , and of the Account that is to be made after Death : Nothing strikes the hatred of Sin , or the obligations to Vertue deeper , than the whole Theory of the Death and Sufferings of Christ. The Rules given in the Gospel to all the Orders of Men , and in all the Relations of Life , would make all Families and Societies both easie and happy ; the obligation to strict justice to all others , and to an abatement of what in justice we might demand from others , by doing as we would be done by : The Rules of not only passing by , and forgiving Injuries , but of loving Enemies , and doing good for evil ; the tenderness , as well as the extent of our charity , the measures and manner of our bounty to the Poor , the modesty of deportment , the condescending gentleness , as well as the unaffected humility that are enjoined , have all such Characters in them , so suited to our Faculties , and to Human Society ; to the calm of a man's mind , as well as to the comforts of his life , to fortifie him against misfortunes , and to support him against the feebleness and frailties of his Nature ; that he who will suffer himself to weigh all this carefully , must feel a strong disposition to believe a Religion to be true , that agrees with the highest thoughts that we can have of God , and the best Seeds or Principles that we feel within our selves . All this receives a vast accesfion from the simplicity of the Worship prescribed by it , which consists chiefly in the exercise of the sublimest thoughts that we can entertain of God , and the justest that we ought to have of our selves ; all which are to be expressed in the most genuine and simplest manner possible , with the fewest , but the plainest and most significant Rites . Thus a great advance is made , when a Man can be induced to lay all these things together . The whole moral and practical part of Christianity , together with the modesty and reasonableness of its Worship , are great Inducements , if not Arguments , to believe all the rest of it : And this will appear the more sensibly , if one sets by it the Idolatry and Magick , the Cruelties and Brutalities that have defiled the whole Gentile World , either as we find them anciently , even among the Politest Nations of Greece and Rome ; and as they continue to this day in so great a part of the World , which lies still under the darkness of Paganism , according to the Descriptions that Navigators and Travellers have given us . Here is the first foundation to be laid : To this is to be added , That a Nation which hates our Religion , does yet retain many Books that give a vast strength to it ; and so much the greater , as they ( the Iews I mean ) have preserved those Books with great care . It was a remarkable step , when those Books were put in a Language of greater extent , and more certainly understood , than that in which they were first writ ; and that long before our Religion appeared , which was done by the Men of that Nation . That Translation was received , and long used by them , which prevented endless Disputes that must have otherwise arisen in the beginnings of Christianity , concerning the true rendring of many Passages in them , which relate to an extraordinary Person , that was to be sent to them , and was looked for by them , under the name of the Messias : For the Hebrew Language , as it was little known , so it was capable of such different Readings and Interpretations , that if the matter had not been setled before by an Authentical and Authorized Translation , it does not well appear how it could have been done . A Christian would not have had credit enough , nor a Iew honesty enough , to have given a Work of this kind , in which the World would have acquiesced . Now in these Books , as there are some Predictions that seem looser and more general , such as those concerning the Seed of the Woman , the Seed of Abraham , and the Issue of David ; so some , chiefly of the later Prophets , fixed upon a period of time , as that he should come during the Second Temple , and within a limited course of Years ; and that he should be cut off , but that afterwards the City and Sanctuary should be destroyed : That Desolations were determined till the War should be at an end . Now , without entring into the exact adjusting of the time limited of 70 Weeks , we do certainly know that their Temple and City were destroyed many Ages ago ; and but a few Years after , that he , whom we believe to be that Messias , had appeared among them , and was cut off by them : So that either it must be owned that this was not a true Prophecy , or the Messias came before the destruction of Ierusalem : This Argument receives a vast strength by those who have made out the point of Chronology of the 70 Weeks of Years , that is 490 Years , which does exactly agree to the interval of time . This whole Matter receives a great confirmation from that Unvaluable History which Iosephus a Iewish Priest , and a Man of great Learning and Judgment , well skill'd both in Civil and Military Affairs , and full of zeal both for his Country and Religion , has writ in so particular a manner , he having been an Eye-witness , and a considerable Actor in the whole Affair . Whosoever is at the pains to compare that dismal Scene with our Saviour's Predictions , sees such an agreement between them , that this is no small Argument to prove the truth of the whole Religion . Nor is it to be past over without a special remark , that we have this piece of History writ by a Iew , who cannot be suspected ; had a Christian writ it , he might , perhaps , have been thought too partial to his Religion ; or had a Roman writ it , he might have been suspected to have aggravated matters for raising the Triumphs of his Country ; but there lies no possible colour of suspicion against Iosephus : And since he mentions the Story both of the Forerunner , and of the Disciple of our Saviour , this is a great presumption , either that the Passage relating to our Saviour himself is genuine , or that if he said nothing of him , it was because he knew he could say nothing that could derogate from his Credit , and that he would say nothing to raise it : For it is plain from those Relations concerning St. Iohn Baptist and St. Iames , that he was acquainted with the beginnings of our Religion ; besides , that we see a particular Curiosity possessed him , of being well informed concerning all the different Sects that were among them , and their particular Tenets and Customs . There are so many Passages in the Gospel , of which the Iews must have had such Full and Authentical Information , that if they had been falsly related , it must have been in their power to have confuted them beyond the possibility of a contradiction . So that as to this part of the Argument , so much is certain , That the Iews looked for their Messias during the Second Temple , and about the time that our Saviour appeared , which disposed them so easily to hearken to every Impostor . Their Temple has been destroyed , their Nation dispersed , their Genealogies lost , by which the certainty of their being Abraham's Seed , subsists no more , and their Sacrifices have ceased now above 1600. Years . So that their hatred of us , and yet their Books agreeing with ours , when joined together , make no small part of our Argument . But now to come to the strength of our Cause , I lay it thus . The Gospels were published in the time when many persons were yet alive , who knew , and were appealed to , for the Passages contained in them : Which is made out thus : First , They mention the Temple and Nation of the Iews as still in being , which shews they were written before the Destruction of Ierusalem : More particularly , St. Luke writ the Acts of the Apostles two Years after St. Paul's going to Rome , with which he ends that Book : And he begins it with the mention of his Gospel , as writ some time before that . His Gospel also begins with an Account of some other Gospels that had been then writ . Now St. Paul's going to Rome happened two or three and twenty Years after the time of our Saviour's Passion and Resurrection , so early were these things put in writing . They were no sooner written than they were read in the Assemblies of the Christians , as the Iews were wont to read the Law and the Prophets in their Synagogues . This we do find from St. Iustin's Apology , was the practice of his time , which was less than an hundred Years after they were written . So that we clearly see , these Writings were not kept as Secrets to be divulged as the Depositaries of them thought fit , according to the way that the Romans had used about the Sybilline Oracles ; but were immediately copied out for the use of all the Churches , and of as many private Christians as could compass the Copying them . The Epistles of the Apostles do carry in them Characters that lead us very near the time in which they were written : And by comparing those of St. Paul with the Books writ by St. Luke , we see when most of his Epistles were writ , many of them being before his going to Rome : Now these Epistles were addressed to whole Bodies and Churches , and they do often appeal to the Life , Death , Resurrection and Ascension of Christ , as matters which were then well known , and firmly believed by all Christians : From all which I at present infer no more , but that these things were published in the time , and were known in many remote Provinces , soon after they were transacted ; and were not kept close to be published in some other Age , when it might have been easie for bold Impostors to make any thing pass with a credulous multitude . Now all this was published near the Fountain , and was so soon spread , that in Nero's time we know by Tacitus , that there were great numbers of them at Rome , who had fallen under a publick Odium , and on whom Nero , though he had burnt Rome himself , threw the hatred of that Conflagration , and punished them with the severity that such a Crime , if truly proved against them , had well deserved . In the Gospels we have the Relations of our Saviour's Miracles , of many of his Transactions with the Iewish Nation , so circumstantiated , more particularly the Account of his Death and Resurrection , is given so minutely , that the Iews , who might have been easily Masters of the Books in which these were contained , had it in their power to have overthrown the credit of them , in many Instances , if they had found any falshoods in them . If they had not sealed the Sepulchre , or asked of Pilate a grant to watch it ; if that Guard had not run away in the night , and given out a story of their having fallen asleep , the Iews could have well disproved this , upon which the whole depended . Now as the Iews were engaged , both out of their hatred of our Saviour and his Doctrine , and to justifie themselves from the Imputations of having shed his Blood , and that of his Followers , to have pursued this matter so close , as to have convinced the World of its falshood ; so the progress that it made , did alarm them too much , to make any one imagine that they could despise it . They had it also in their power , by the Registers which were in their hands ; and at least , during Agrippa's Reign , they were in so happy and flourishing a condition , that it cannot be said , that the ill state of their Affairs took from them either the heart or the leisure to look after this . All which received a great confirmation from St. Paul's Conversion , who from being one , not only of their Zealots and Pharisees , but of the most furious Persecutors of this Religion , was so strangely struck down , and changed , while a company of their own People were about him , that he became afterwards the most successful of all the first Planters of Christianity . He did very frequently appeal to that matter of Fact , in which it had been easie to have taken away his Credit , if they could have denied it . So far then I have gone to shew that this matter was published early , and in the sight of those who were both most concerned , and most able to have detected any deceit that might have been in it ; who did not by any Act , of which there remains the least print , among either the Writings of their own Nation , or of the other Enemies to Christianity , attempt to discredit it . Had not the Genealogies of Christ been taken exactly out of the Temple-Registers , the bare shewing of them had served to have confuted the whole ; for if in any one thing , the Registers of their Genealogies were clear and uncontroverted : Since these proved that they were Abraham's Seed , and likewise made out their Title to the Lands , which from the days of Ioshua were to pass down , either to immediate Descendants , or as they failed , to Collateral Degrees . Now this shews plainly , that there was a double Office kept of their Pedigrees , one was natural , and might be taken when the Rolls of Circumcision were made up ; and the other related to the Division of the Land , in which when the Collateral Line came instead of the Natural , then the last was dropt , as extinct , and the other remained : It being thus plain from their Constitution , that they had these two Orders of Tables , we are not at all concerned in the diversity of the two Evangelists on this head , since both might have Copied them out from those two Offices at the Temple ; and if they had not done it faithfully , the Iews could have Authentically demonstrated their Error , in entitling our Saviour to that received Character of the Messias , that he was to be the Son of David by a false Pedigree ; therefore since no Exceptions were made in the time when the sight of the Rolls must have ended the Enquiry , it is plain that they were faithfully Copied out : Nor are we now bound to answer such difficulties as seem to arise out of them , since they were not questioned in the time in which only an Appeal could be made to the Publick Registers themselves . If then it is yielded , that those Publick Actions done in the sight of many Witnesses , passed , without being challenged or disproved in that time , here was a series of most wonderful things , done by a man with a word : He calmed Seas and Winds , he fed great multitudes out of a very small Store , which increased vastly as it was distributed ; he cured the most desperate Diseases , such as Palsies and Leprosies : He gave sight to the Blind , strength to the Lame , and hearing to the Deaf ; he healed many of their Infirmities ; and which was more than all the rest , he raised some that were dead , to life again : One was indeed but newly dead , but another was led out to be buried , and a third had been four days dead : His own Resurrection , Ascension , and the wonderful Effusion of the Holy Ghost , surpassed all , and were the confirming Seals and Testimonies of his whole Doctrine ; and proved that he was sent and Authorised by God. And besides the Miracles which were wrought by those whom he sent to Preach his Doctrine , the Gift of Tongues that they had , as it was absolutely necessary for the discharge of their Commission , of going to teach all Nations ; so it was of a nature not to be capable of an Imposture ; since it was in the power of every single man to have discovered the truth or falshood of it . In other Miracles it may be suggested , that Witnesses might be so managed , as to carry on the credit of them , true or false : But the Apostles having given this out as a part , and a main part of their History , we cannot suppose but that this was true , otherwise the falshood of it must have been discovered , and with it the whole must have sunk . If these extraordinary things were really transacted as they are related , it cannot be pretended that they were the effects of some Secrets in Nature , which our Saviour might know : For though the Loadstone may be plaid with so much variety , as to amuse a simple man ; and though Jugglers by a slight of hand seem to do wonders ; yet the vast variety , as well as the great usefulness of our Saviour's Miracles , shews he was not limited to a few Secrets , which work always one way : Nor were the Wonders he did , shews of Pomp , that do only amuse ; but they were things of such use to Mankind , that it very well became one who was sent of God to prove his Mission by them : Nor can it be said that Imagination wrought powerfully , and made People fancy they saw things that they saw not ; or that the persuasion which some took up , might so strike their Fancy , as really to cure their Diseases ; for though a Hypochondriacal person may be deceived , especially in the dark or twilight , yet numbers of People in full daylight could not agree in the same Mistakes : Some Effects were too signal to be so mistaken ; such , as for a Man born blind , to be made to see by a word ; or for a Storm to be calmed with a Rebuke : And tho' in critical Diseases , such as Feavers , which lie in the fermentations of the Blood , a strong Conceit may have a real Operation ; yet Chronical Distempers , and Natural Defects go not off by Fancy . Nor can it be thought that these wonderful Operations could come from the assistance of an Evil Spirit ; for since our Saviour's Doctrine tended wholly to pull down the Kingdom of Satan , to destroy Idolatry and Magick , and to root out all Immorality , an Evil Spirit could not co-operate to carry on so good a Design ; otherwise it had changed its nature , and from being bad , must have grown good ; so that our Saviour's Answer to this Objection was full and clear ; that if Satan was divided against himself , his kingdom could not stand : For our Saviour's Doctrine being so totally opposite to him , if he had joined his force to give it credit , he must thereby have pulled down his own Kingdom . But to give Infidelity its utmost advantage , we shall now consider that which is its last refuge , and chief strength ; which is , That in all Ages some Men have been so bold and crafty , while the Herd has been so simple and credulous , that many Impostors have past upon the World in such different shapes , that though we cannot discover the conduct of them , yet we are not for that to judge in favour of them ; and therefore though it is not easie to assign the method how Christianity came to be received , we may still have reason to mistrust the whole matter . This might be tolerably alledged , if there were any one thing in our Religion that gave the least shadow to suspicion : if the Teachers of it had pretended either to Authority , Wealth , or Pleasure ; if , on the contrary , the Rules that were laid down in it , did not shut out all these : For whatsoever corrupt Men may have brought in since by an after-game , that has no relation to the Beginnings and Doctrines of our Religion , which does directly contradict them . So far were the first Publishers of this from expecting advantages by it , that they knew they were to be exposed to much contempt and hatred , and that by their own Countrymen , in which there is a peculiar sting : They looked for severe Persecutions , nor were they disappointed ; they endured great Hardships , by Want and Poverty , by Imprisonments , and Cruel Whippings , and in conclusion , they lost their Lives in the Cause : And they did so certainly reckon for all this , that they warned their first Converts of a fiery trial that was to come upon them , and of much tribulation through which they must enter into the kingdom of heaven . Impostors must draw on their Followers by specious Promises , and flattering Hopes ; and it argues a great certainty of success , as well as an assurance of the truth of a Cause , when those who promote it , are so far from drawing on Men by Allurements , till they are once engaged , that they warn them early of the dangers and difficulties that are before them : With this our Saviour begun , when he said , If any man will come afcer me , let him deny himself , take up his cross daily , and become my disciple . The severe Morals which accompany this Doctrine , and are indeed a main part of it , are a very lively character of Integrity . The true Secret of all Corrupt Religions is , That they propose somewhat to be done for the honour of the Deity , by which their Votaries may compensate with God , and may buy off their Obligations to solid and true Vertue : But a Religion that proposes a simple and naked Worship , with such easie performances in it , that no Man can suppose the bare doing of them is any way meritorious ; and that proposes these , not as compensations , but as helps to real Holiness , and that carries the obligation to it , into the secret recesses of the heart , to our very thoughts , words and looks , has nothing of the air or genius of Imposture in it . A Religion that flatters no part of Mankind , no not those who are in possession of the greatest esteem , has a farther character of truth in it . The Iews valued themselves upon their being Abraham's Posterity , and their having a Law of many Precepts given them by God ; among them the most popular were the Pharisees , who valued themselves chiefly upon many voluntary Observances , as fences and outworks to the Law , which kept them out of danger of disobeying . Now a great part of the Doctrine of our Saviour , and his Apostles , was designed to beat them out of these , to discover the Hypocrisie of the Pharisees ; to shew them that all the Gentile Nations were now to be set on the same level with them , and that thenceforth the obligation and vertue of all their Legal Performances was at an end . The Apostles shewed as little inclination to gratifie or flatter the most admired part of Heathenism , I mean the Philosophers , who delighted in lofty Eloquence , refined Subtilty , and sublime Metaphisicks : But nothing of all this appearing among them , they were despised by the Philosophers , who esteemed all Inspiration , Madness ; and were prepossessed against both Miracles and Prophecies , as no better than Juggleries . There was nothing left to gain , but the Rabble and Herd , and yet these were not flattered neither . They are always struck with Pomp and Magnificence , they love Sights and Shows , and a splendid Exterior in Religion , to which both Iews and Gentiles had been so much accustomed , that besides the difficulty of making them forsake the Religion of their Fathers , in which they had been educated , which is always a thing of an ill sound , and of a bad appearance ; they were to draw them from Pageantry to Simplicity ; and from outward and costly Shews , to a naked , plain way of strictness and purity . In all these things it must be confessed , that there is nothing of the methods of Imposture : Now to suspect that any Artifice lies hid , when all appearances contradict it , is a very unreasonable piece of jealousie , and looks as if Men were resolved to suspect only for suspicion's sake . When therefore there is positive proof brought on the one side , of Miracles publickly done , attested by great numbers of Witnesses , published in the same Age , while great multitudes were yet alive , who were appealed to , and who did so confirm these Books , that they were read in all the Assemblies of the Saints or Christians , as the Text and Rule of their Belief , as well as of their Manners ; when , I say , all this is proved , and when there appears nothing , neither in the Doctrine it self , nor in the management of the Apostles , and their first Converts , to furnish us with any colour of apprehending any foul dealing , it is an unreasonable thing , still to stand upon the general Argument , of the possibility of an Imposture . But though it be not necessary , and indeed in many cases not possible , to prove a Negative , yet this Argument is so full of evidence , that even that may be undertaken here . There are four things possible that may be alledged as methods to support the possibility of a Deceit , put on the World in this matter . The 1 st is , That the Apostles intended a Deceit , which they contrived and managed successfully . The 2 d is , That they themselves were dcceived , and were made Tools to abuse others . The 3 d is , That the whole Matter went about in Tales and Stories , till by every one's magnifying them , they grew to be believed without strict enquiry , and due proof made . And the 4 th is , That the Books which contain this Doctrine were at first more sparingly writ , but were afterwards interpolated , many Passages being put in them that had not been in them at first . I have never met with , nor can I imagine any other Hypothesis for Infidelity to found upon ; and I am not afraid to name all these , because I am very certain I can demonstrate the absolute Incredibility of every one of them . As to the first , Of the Apostles having contrived and managed this , on design to abuse the World. We see nothing in them that looks like this ; a plain Simplicity and unaffected Honesty appears in all their Discourses and Actions : They were not bred to Literature , Eloquence , or Policy ; some one or all of which are necessary for Men who venture upon such Undertakings : And therefore Persons utterly unfurnished in them are little to be suspected . But if Men be without all these helps , at least they must be naturally subtile and dextrous , bold and daring : Since Nature , when well moulded , may be capable of great matters , without the refinings of Art. Now the Apostles , as they were all , except St. Paul , of Galilee , which bred the most contemptible Men of all Iudea ; so they were Fishermen by their Trade , which of all the Imployments that we know , does naturally flat the Spirits the most : They are in the Water much , in the Night for most part , and in open Boats , which exposes them to such cold and flegmatick Air , that this must needs dull their Spirits exceedingly . But let us suppose them to be as capable , either of the wickedness of contriving , or of the skill in managing such a Fraud , as prophane Men can fancy them to be . I go next to shew , that the Supposition is absurd . The Resurrection of Christ was the main point upon which all the rest turned . I am now to suppose what shall afterwards be proved , That this matter went abroad at first in the same manner in which we do now read it in the Gospel ; and so in this place I am only to shew , that the Relation which we now have , could not be the contrivance of the Apostles . Our Saviour was laid in a new Tomb , not an Ancient Sepulchre , to which there might have been secret Avenues , that had been so long forgot , that they were known only to some few persons . This was both newly made , and hewen out of a Rock : So it might have been well examined , and a passage could not be wrought into it in a night or two . This happened likewise in the beginning of the Paschal Solemnity , when it was Full Moon , which in so pure an Air gives a very bright light . At that time Ierusalem was so full of People , all the Iews coming up to keep the Feast , that it being then their Summer , since we see handfulls of Corn were to be offered up at that time , as the First-fruits of the Years growth ; we have reason to believe , that great numbers , who could not be conveniently lodged in Ierusalem , were in so pleasant a time , and at so great a Rendezvous , walking in the Fields in the night-time . These things cannot be denied : The Apostles had also seen , that one of their number , of whom they had suspected no such thing before , had betrayed our Saviour ; that the fear with which they themselves were struck upon his-apprehension , had made them all run away , and forsake him ; and in particular , that he who had been on other occasions the forwardest of them all , and who had been warned by our Saviour of his danger , and so was , by consequence , on his guard , and less likely to fall , had yet upon a remote apprehension of danger , with repeated Oaths denied that he knew him . Now he who through fear will deny a truth , is much more like , upon the same , or a greater danger , to discover a falshood . This being the state of that matter , let us now see how we can possibly imagine the Apostles , who knew what effects fear had so lately upon themselves , and who had also seen to what a degree one of them might he corrupted , could so far trust either themselves or one another in such a matter , in which they had reason to believe , that the Iews , who had gone so far with their Master , would spare neither arts nor violenee to fetch out the Secret : Besides , that to venture on an Imposture , which goes so much against Human Nature , and which naturally strikes Men with fears and jealousies , Men must be long practised to boldness , and must have made such essays upon themselves , and upon one another , as to think they are secure of all that are in the Confidence . But let us pass over all this , and then see how the matter , when resolved on , could have been managed . Either they were to steal away the Body of Christ , or to leave it in the Sepulchre . If they had left it , all must have broke out immediately ; the bare exposing the Body must have confuted all that they could have said ; so it must be supposed that they carried it away : Now how this could be done when a Watch was set , when the Moon shone bright , and such numbers of Men were wandring about in every corner , is not easie to be imagined . Some persons to a considerable number must be imployed , if it had been to be carried to any distance , and they could not think themselves safe if it had been laid near the place of the Sepulchre : Some trace or print must have remained , if they had broke ground ; which they must have expected would have been looked for ; and being found out , would have discovered all ; not to mention the natural horror that all Men have , at the handling dead Bodies , even in what is necessary for their burial , but most of all Iews , who by their Law became defiled to a high degree by it . But suppose the dead Body so disposed of , that they apprehended to hear no more news of it , how is it to be imagined , that those frequent Apparitions of our Saviour's , particularly that in Galilee , to Five hundred at once , which is appealed to , while many of them were yet alive , could have been manageed . Here then , we have first twelve Witnesses , against whom no just exception lies , even to feed suspicion , who affirm a matter of fact , and call in many others as their Vouchers to support their Testimony : They stand to it to the last , tho' they suffered much for it , and could not possibly gain any thing by it ; and yet are supposed by Infidels to contrive and stick to a Forgery , meerly to perswade the World to Vertue and Purity , and to Sincerity and Truth ; which they begin with a train of falshood and deceit , without any other visible Bait but their love to their dead Master ; that they might magnifie him , and give him a lasting Name , and wipe off the reproach of his infamous Death , by this bold Contrivance of theirs . A Man that can suppose all this to be possible , will suppose any thing ; and shews , that he has no regards , so much as to the colours of Truth , but will advance any thing , rather than be beaten out of his Infidelity . But to follow this matter more home ; a part , and a great one , of the History of the Gospel , is , That ten days after our Saviour ascended up into Heaven , in the sight of his Apostles , which with Infidels will pass for a part of the contrivance , they received such extraordinary Illapses and Powers from Heaven , in consequence to the Promises that our Saviour had made them , that they were enabled to work Miracles , and to speak with divers Tongues : and the first essay of this appeared at the next Festival of the Iews , in which Ierusalem was again filled , not only with all the Iews of Iudea , but also with those of the dispersion , who from all Quarters were come up at Pentecost , from the East , as far as from Persia and Media , from the West , as far as from Rome and Libia , from the South , as far as from Arabia , and from the North , as far as from Parthia , and many Provinces of Asia the Less , and from several Islands , as well as from the Continent . Here was an astonishing thing , to see unlettered men , all of the sudden break out in speaking of Languages ▪ in which they had no sort of Education or Practice : Fevers or Enthusiastical Heats may inflame men so far , as to make them speak those Languages which they understand , tho' they are not otherwise ready at them ; for the Prints being already in their Brains , a strong exaltation of their Spirits , may fetch those out much better than they themselves in a cooler and more sedate state could have done ; but where there are no previous Impressions , no heat whatsoever can fetch out that which is not within : Now as this was the most necessary of all other things to qualifie men to execute their Commission , of going to teach all Nations , in which they must have made a very slow progress , if they must have learned the Language of every Countrey to which they were to go ; so it was the most signal of all others , and as was formerly hinted at , was that which must have been presently discover'd if it had not been notoriously and unquestionably true . With these Powers , and those Languages , the Apostles went every where ; and promised to confer the like gifts on those that should receive and believe their Gospel : And in the Epistles which they writ afterwards to those Churches , even when their Authority was called in question , they appealed to the gifts of the Holy Ghost conferred by their means ; so that either these things were notoriously true , or they must have been despised as the most assuming and impudent of all Impostors : These were their Credentials that procured them a hearing ; and as men were disposed to eternal Life , so they received and entertained their Message . Thus we have seen by a great variety of Considerations which this matter presents to us , that not only there is no colour of Reason , to incline a man to think that the Apostles designed to impose upon the World , but that there is all possible Reason to the contrary , to persuade us , that they were in no respect capable of projecting any such thing , nor of effecting it if they had intended it . The 2 d. Supposition of Infidelity is , That they themselves might have been deceived by two or three designing persons , who might have imposed upon them : that in the twilight a troubled fancy might be made imagine , that they saw Christ , which being affirmed by those who were on the secret , the rest might so far comply with those who said they saw him , as either to imagine it , or at least to yield to the rest , so as to say , that they saw him ; for so conceits do sometimes spread , and whole crouds fancy they see or hear things , being faced down by the boldness of a few impudent persons ; and this being once set about , the same Artifices might prevail again and again upon the same weaknesses . This might look tolerable , if there were no more to be said for the Resurrection of Christ than one or two transient views ; but continued discourses , the reaching his Hands and Side to be felt to ; Christ's appearance to numbers in full day-light , with all the Series of what passed between him and his Disciples ; and finally , his blessing them , and being parted from them , and ascending up to Heaven ; but above all , the wonderful Pentecosts that followed it , the strange Effusion of the Holy Ghost , and the extraordinary Gifts that were then given , were things in which it was not possible for men to be deceived . So that the Apostles did either certainly know that all those things which they attested were true , or that they were false ; there can be no mean in the matter ; and indeed this objection is so slight , that it scarce deserved to be considered . The 3 d. pretence is more specious ; That the History of the Gospel passed easily upon the World , without due Examination , that it appears both by some hints that are in the New Testament , and several passages in Iosephus , that the Iews were at that time very credulous , and were apt to follow every Pretender : they were broken into several Sects , and under great Distractions and Oppressions , which prepare men to hearken after Novelties : so that great numbers might run in upon Rumours , and they being once engaged , they might reckon , that in honour they could not go off , and would stick to it even to the hazard of their Lives . So we see some Enthusiasts and Sectaries in all Ages , have courted Martyrdom , and endured great Misery with a triumphant Firmness . But to answer all this , a great difference is to be made between points of Speculation , and matters of Fact ; in the former , men drink in persuasions , and then they grow to be so full of them , especially when a conceit of their own understanding is twisted with them , so that they think it an Affront to their own Reason , at least a detracting from its reputation , to confess so publickly that they were mistaken ; but in matters of Fact the thing is quite otherwise , these are to be strictly enquired into , and a man's believing them imports no more , but that he had a good Opinion of those that informed him , nor is it any reproch to be too easy in this ; it rather argues a man to be candid and good in himself , which makes him to apt too think well of others , and to believe them : and how firm soever men may be to Opinions , when they have once approved themselves , so that Self-love works secretly , yet they are still ready to re-examine matters of Fact , when their first Informations are called in question ; especially if they are like to suffer considerably for owning and espousing them . It is very true , that the Iews had so general an expectation of a Messias about this time , that they were apt to run after every Pretender , yet they were as apt to forsake him , when their hopes failed them . But all their expectations run in so different a Channel , from what they saw in our Saviour , that how much soever their Curiosity might have prompted them once to run to him , their prejudices drew them so strongly from him , that nothing but mighty and unanswerable Evidence could make them still adhere to him . They had groaned long under the Slavery of a bloody Tyrant , they hated Herod and his Family , they could not bear the Roman Yoke , that was coming over them . They fancied a Messias should come , in whom the Characters of a Moses and a David should meet , that he should raise the Honour of their Nation , and establish the Observances of their Laws . There were three things in our Saviour and his Doctrine , any one of which was sufficient to disgust them . 1 st . His mean and humble Appearance ; whereas they looked for a glorious Conquerour and a magnificent Prince . When he made nothing of paying tribute to Caesar , and despised the offers of a Crown , they could not but despise him for it , according to their Notions . 2 ly . His seeming to set a low value on the Observances of the Law , and his Disciples setting the Gentiles at liberty from them , was of all things that which appeared to them the most odious and impious : they were so accustomed to a Reverence for those Rites , that no sort of Immorality could strike them , so much as a coldness in them , and therefore they could not bear some Liberties which our Saviour or his Disciples took on the Sabbath day , even tho' those could have well been reconciled to the Letter of the Law ; And 3 ly . besides the common fondness that all men have for their Countrey , they had so particular a value for their own , for Abraham's Circumcised Posterity , and such a contempt for all the Heathen Nations , who were no better than Dogs in their esteem ; that the many broad hints that appeared in our Saviour's Parables and Discourses in favour of the Gentiles , and the open Declaration which the Apostles soon after made , of bringing them into an equality of Dignity and Priviledges with themselves , was such a stone of stumbling to every natural Iew , that nothing besides a full and uncontested Evidence could have ballanced it : Therefore tho' it may be confessed , that the Circumstances the Iews were in , made them easy to be practised upon , and to run as often as any said , see here is the Messias , or there he is ; yet their Prejudices and false Notions were so rooted in them , that as a great many of them left our Saviour , and fell off from his Apostles , when they understood the Tendencies of his Doctrine ; So those that stuck to him , were without doubt so far shaken by those prejudices , that they made them examine all things the more critically , and particularly look into those wonderful matters of Fact that were believed among them ; so that how easy soever their first Credulity might have been , they must have re-consider'd the matter more narrowly before they could overcome Principles and Notions that were so deeply rooted in them . Men are not easily carried to forsake their Friends and Families , to draw upon them the Hatred and Curses of their Countreymen . These things have a Charm and Authority in them , which few can withstand ; but when it rested not there , but went on to all sorts of Outrages , to the spoiling their Goods , the imprisoning their Persons , to cruel Whippings , to the beheading some , and the Stoning others , when this Fury grew so general , that even devout and honourable Women in contradiction to the Gentleness and Decencies of their Sex , went in to it ; then at least it is reasonable to suppose , that they made all possible enquiries into the matters of Fact. I do acknowledge that the Martyrdoms in the succeeding Ages , are no concluding proof in the behalf of our Religion , but in the first Age , in which the question was , Whether such things were seen and heard , or not ; Mens suffering so much for their persuasions , shews this at least , that they were so persuaded . Therefore when this was the point , Whether they had seen or heard such or such things ? Their adhering firmly to it , shewed that they did so believe . The case was yet more amazing with relation to the Gentiles , who were generally given up to a sensual as well as to a sensible Religion , that was overrun with Idolatry and Magick ; who were not acquainted with the Prophecies that were among the Iews , and despised them as a mean and a factious Nation , that had an ill-natur'd Religion ; so that they had not that disposition among them , which awaken'd the Curiosity of the Iews . They had been so accustomed to gross and lewd Fables concerning their gods , that it was the moulding them anew , to talk of One Invisible Deity , and of a Spiritual Worship , or a severe Morality , especially in some Particulars , such as the restraint of Appetite , or the loving an Enemy . Add to all this , that the Heathen Priests were soon aware , that this Doctrine would have very ill effects upon their Profits and Authority ; therefore they animated the World into a most implacable Hatred of them , which broke out soon into most violent Persecutions : and as the Governors of the Provinces and subaltern Magistrates were willing enough to gratify the People in their Fury , so the Emperors themselves were soon set on against them . The restless Tempers of the Iews at that time had so provoked them , that it was crime enough for the Christians to be consider'd as a Sect of the Iews ; and so careless were they in Rome , of enquiring exactly into those Matters , that we find by Suetonius , that they believed that Christ had set on the Iews to all their Seditions , by which they must have been enflamed so much the more against the Christians ; and if such a Monster as Nero was rightly informed of the exactness of their Morals , that must have sharpned him so much the more against them . There was in his time a vast multitude of them at Rome , the matter of fact concerning Christ's being put to Death in Tiberius's Reign by Pontius Pilate , Procurator at Iudea , was so well known , that it was put in the Annals of that time ; and the Christians appeal'd to the Publick Registers for many other Particulars relating to it . No wonder if the Singularity of their Doctrine , and the Strictness of their Lives , draw a general Hatred upon them ; Nero laid hold on this , and he having once fastned the burning of Rome upon them , was obliged to follow that with a severity proportion'd to the heaviness of the Imputation . Upon all these Accounts we see how little the Gentiles were disposed to hearken to our Saviour's Doctrine , or to the Testimony of his Apostles ; and as for the few Philosophers that were among them , as they were more likely to look into the Proofs that were offer'd , or the Evidence that was given , with an inquisitive Strictness , so they were as strongly prejudic'd against it , as either their Pride or their Principles could make them ; they were haughty and scornful men , they despised the vulgar as a contemptible Herd , and undervalued all that were not formed into their Notions , and accustomed to their Cant. They had such a high Opinion of their own Understandings and their Theories , that they were possessed against Inspiration , Miracles and Prophecy ; they could not digest Mysteries , nor hear any thing that seem'd to rise above a Man's Understanding : nor could they endure a Doctrine that took in all sorts of People within it ; reckoning , that only men of a peculiar frame of Mind , and of a singular Education , were capable of true Philosophy ; and they were men that studied both to be popular and safe : so that howsoever Socrates had exposed himself to the fury of the Athenians , by contradicting the received Opinions concerning the Divinity ; yet all the later Pretenders had avoided his fate , by complying with receiv'd Opinions and Practises . So that upon all these accounts we see , that all sorts of people were at the beginnings of Christianity so strongly prejudic'd against many things in it , that nothing but a very extraordinary Evidence could have overcome it ; nothing less than the demonstration of the Spirit , that is of the Inspiration that did actuate them , which was given with power in mighty Signs and Wonders , could have overcome it . It was to this that they always appealed , and this only could conquer such mighty Prejudices . When the love of this World , together with the fears of suffering , made many fall back , chiefly to Judaism , we do not find that they furnish'd the Enemies of this Religion with any thing to object to it , or detract from it ; tho' Apostases , who to justifie their own change , and to beat off the Reproaches of those whom they forsake , are observ'd to have a peculiar sharpness against those of whose Sect they once were . They may be apt to forge unjust Slanders and Calumnies , but are not like to suppress any scandalous Truth that they can suggest against them : and yet we find no Prints of any such things alledged by any of them ; If there had been either Delusion , Imposture or Magick in those great Performances , those Apostates could have discover'd all such Secrets ; some having fallen away that had been partakers of the Holy Ghost , and of the Powers of the World to come ; that is of the Dispensation of the Messias . We see by Pliny's Epistle how early Christianity had spread it self over the Northern parts of Asia the Lesser , filling not only their Towns and Cities , but even their Villages and Hamlets , to such a degree , that the Temples of the gods were forsaken , and no more Sacrifices were offer'd at their Altars : He adds , that many had of their own accord return'd back from that Religion , before he had begun to prosecute them ; some three years before , others more , and one five and twenty years before that time : Which is a good Character , to shew us how early Christianity had been spread in those parts ; he adds , that an Incredible Multitude was informed against , and that his severity had brought back a great many ; by these he might have been well informed concerning them . He adds , that since he saw such numbers in danger of falling under the severity of the Imperial Edicts , he had tortured two of their Deaconesses , that he might draw from them all the secrets that were amongst them : but he found nothing , only an inflexible aversion to the Worship of the gods , and the Genius of the Emperor ; and that they met and Sung Hymns to Christ as a God , and were tied by Vows not to commit Adultery , nor to Steal , or deceive , or commit other Crimes ; and that their Feasts were Innocent and harmless . This happening not above Seventy Years after our Saviour's Death , shews us how fast this Doctrine did spread , and what vast number had then embraced it ; and yet these being all born and bred with such prejudices against it , cannot be supposed to have received it too rashly , or to have believed it implicitly . The last supposition of Infidelity yet remains to be consider'd , which is , That something must be yielded to have been published and received concerning this Religion , soon after its first appearance ; but that in process of time the Books might have been Interpolated , after all the Eye-witnesses were dead , and many Additions of great Importance might have been clapt in afterwards . And this indeed is the plausiblest part of their whole Plea ; for if they yield that the Books which we now have , were given out in the same manner as we have them , and that they were receiv'd in the Age in which many Eye-witnesses were alive to vouch them , then all that can be cavilled at , after this is once yielded , is so poor and slight , that it only shews the incurable obstinacy of those who maintain it . This last has more colour : there were many Gospels given out at first , as St. Luke informs us , some false Gospels there were ; and there was a consierable diversity among some Copies ; parcels were in some , that were left out in others : and it could scarce be otherwise , while many were Writing what they themselves knew and saw , and others might Copy these too hastily , and uncorrectly : Yet within a hundred years after our Saviour's Death , we find this matter was so settled , that we see these Books were cited by Iustin , and Iremaeus , not to mention the Epistles of Clemens , Ignatius and Policarp ; and from them downward , in a continued succession of Writers , and they were such as we now have them . I except only such small variations , as might be the mistakes and errours of Copies ; all which when put together , amount to nothing that is of any Importance to the matters of our Belief , or the Rule of our Life . Now , when we consider how near St. Iohn lived to that time , and that Irenaeus was instructed by Policarp , who was ordained by St. Iohn , and lived not far from him , when we see what weight Irenaeus lays on the Scriptures , in opposition to all Oral Tradition , and how positively he makes his appeals to them : when we see how soon after that time , both the Greek and Latin , the Roman and Affrican Churches , those of Syria and AEgypt , do all agree to cite the same Books , in the same words , or with inconsiderable variations , we have all reason to conclude , that this great point of the Books was setled much sooner : since by the end of a hundred years they were in all Peoples hands , and were read in all the Assemblies of Christians ; they were also read by their Enemies , Trypho in particular , as Iustin informs us : we see also soon after this , that Celsus had read them ; and indeed , it is plain from all the Christian Writers in those Ages , that the Books of the N. Testament were in all mens hands ; they quote them so often in their Apologies , and other Books , as Writings that were generally read and known : such a spreading of Books , and multiplying of Copies , was a work of time , when all was to be writ out ; and this was so near the Fountain , that we have all reason to believe that the Originals at least of St. Paul's Epistles to the Churches , were still preserved : and tho an Oral Tradition of a Doctrine , even for so short a period , is so doubtful a conveyance , that it were not easy to think , that it might not have enlarged a little beyond the truth ; yet a Tradition of some Books could hardly in so very short a time have been varied , or altered , chiefly in so important a point , as the Resurrection of Christ , which was the main Article of their belief , and that which runs as a Thread through all the Sermons and Epistles of the Apostles : and indeed , this being once yielded , settles all the rest with it . Therefore since we have such a Copious concurrence of Authors that cite those Books all-a-long , from that time downwards , besides the Epistles of those Apostolical Men , St. Clement , St. Ignatius , and St. Policarp , the first having writ in that very time , probably before the destruction of Ierusalem , and the other two soon after it ; in which several of the Books of the N. Testiment are cited , as Writings then well known , and in all mens hands : we must from all this firmly conclude , that the Books , as we now have them , are not altered from the form in which they were at first writ . They were quickly Copied out for the use of the Churches ; they were read at the Assemblies of the Christians ; they were Translated into the vulgar Tongues , particularly the Latin and Syriach , very early ; so that they becoming so soon publick , and getting into so many hands , it was not possible for any one , who might have had the wickedness to have attempted the corrupting them , to have compassed it afterwards . And what noise soever the Enemies of our Faith may make of the various readings , and how much soever the bulk of them , as they are added to the Polyglot Bible , may at first view strike the eye ; yet when all these are examined , they amount not to any one variation in any Article of our Faith , and they appear so plainly to be the slips of the Writers , that this can never shake any man who will be at the pains to search it to the bottom . So that I have now gone round all the suppositions of Infidelity , and have , I hope , clearly evinced , that there is not any one of them which is in any sort credible , or even possible . I will in conclusion consider some few of their Objections , indeed all that I have ever met with , which seem to have any force ; Some cannot imagine why our Saviour , after his Resurrection , shewed himself only to a few , and did not come in next day to the Temple , and shew himself to that vast Assembly , which was then to be there ; since that must for ever have put an end to all doubting , and have silenced all his Enemies . This were a very reasonable Objection , if God's ways were as our ways : our warm tempers that boil with resentment , and that pursue eagerly our own Vindication , would have no doubt wrought this way ; but if we go to ask an account of all God's Works or Ways , we shall find them very different from our own Notions . A great part of his Creation seems useless to us : much of it seems defective , as well as another part seems superfluously redundant to us : there are many very unaccountable things , both in the structure of our Bodies , and the temper of our Minds ; and if we will quarrel with every thing that does not suit our own Notions , we will be very uneasie in our Thoughts . There are some Sins , for which God gives over all further dealing with Persons and Nations , and upon which he delivers them up to their own reprobate minds : and when he has used such sufficient means , as might well serve to convince and reform them , he lets them alone , and leaves them to their own hearts lusts : Those who had seen so many of our Saviour's Miracles , which , instead of having a good effect on them , did only serve to harden them the more in their opposition to him , did well deserve that God should suffer them to harden themselves still more and more : and it was enough that Christ shewed himself so often to such a competent number of unexceptionable Witnesses , and give them full powers to prove their Testimony concerning him , by working such Miracles as he himself had wrought . Why he did it in this way , and in no other , is among the Secrets of his Councils , which are to us unsearchable . When our Souls become more perfect , our Capacities and Faculties more enlarged , and our Thoughts more exalted , then we may come to understand the reason of these things more perfectly than it is possible for us to do in this depressed and darkned state . One thing after all we may gather from our Saviour's words , who has pronounced them blessed who have not seen , and yet have believed ; and from the value that in many places of the New Testament is set on faith and on believing , that God did not intend to give the World such an undeniable Evidence , as that it should be out of their power to disbelieve : for to believe either such things as our Senses do plainly perceive , or to believe Mathematical Truths , is that to which our Nature constrains us , and for which we can deserve no sort of commendation . Therefore to make our Faith to be both well grounded , and also highly acceptable to God , it is enough that there are sufficient Reasons offered to us , to persuade our belief , and that there is no good reason to the contrary , tho' we may start possibilities of imaginary reasons against it ; and a Man who is so far convinced by those , that he is from thence determin'd to believe all the other parts of that Revelation , both the Promises and the Precepts of it , so that he gives himself up to its conduct in the whole course of his Life , in the assured expectation of the Promises it sets before him ; has such a Faith , that must certainly be of great value in the sight of God ; because it has a great effect on the believer himself . There is Beauty enough in the Rules of our Religion , to oblige every Man to examine well the Authority upon which it rests , and to him that will set his thoughts a working upon it , this Authority will soon appear strong enough to determine his assent : and when that has its due operation upon him , then his Faith has had its full effect . So that it is no dull , nor lazy or implicite Faith on which the New Testament sets so high a value ; it is a Faith that purifies the Heart , that worketh by Love , that makes us new Creatures , and engages us to keep the Commandments of God. So that this Objection has no other force in it but this , That God's Ways are a great depth , and to us are past finding out . A second Objection is , That if our Saviour and his Apostles gave such Proofs of their Mission , how is it to be imagined , that any Man could be so obstinate , as to stand it out against so full a Conviction ? These things were probably enquired into at that time , by Men of all sides ; Curiosity might work on some , and Fear on others : and those who had drawn the Guilt of his Blood upon them , were most particularly concern'd to examine the matter carefully , since Blood is apt to raise a Clamour within , which is not easily silenced : Besides , according to the Acts of the Apostles , the Iews , and even their Sanhedrin , seem to have been struck with the Reports of his Resurrection , so that they knew not how to gainsay it , and were concerned only to stifle and silence it . Now it seems somewhat unaccountable , how it came that they still stood out , and were not overcome with all that Evidence , if it was so full as we do now represent it ? But in answer to this , it is to be considered , That there is a perversness and depravedness in Humane Nature that cannot be accounted for . To some of the Enemies of our Religion , I mean the Iews , this can be no Objection , since Pharaoh's hardning himself against all Moses's Miracles and Messages , and even the murmurings of their Forefathers the Israelites , in the Wilderness , are every whit as extraordinary Instances of the depravation of Humane Nature , as these we now consider were : but indeed we need not go so far to seek for amazing Characters and Instances of the Madness of Mankind ; no Laws , no Rewards , no Punishments , no Experience nor Observation can make Men wise or good . When Men are once engaged in ill Courses , they quickly contract Habits , and are soon hardned in them ; and when Pride and Interest are got on the side of that , which of it self was strong enough to overcome them , then they become intractable and fierce against every opposition , and become really the worse , the more they are pursued and dealt with . Another Objection is , Why do not some of those Miracles that seem to have been with a sort of profusion thrown out abundantly at first , now appear to convince the World , for these would certainly have a great effect ? What was said to the first Objection , belongs in a great measure to this . We are not to ask of God an account of his ways , if he has laid enough before us for our conviction ; and if that is rejected by us , we have no reason to expect that he should disturb the Order that he has setled in the Creation , to gratifie our humours . It were not suitable to that Order , that he has so wisely and usefully establish'd , that it should be too often put out of its channel : It is enough that at the first openings of the Two Revealed Religions that he delivered to the World , he gave evident Signs , both of his Dominion over the Works of his Hands , and of his having authorised those whom he sent to speak in his Name . That being then fully done , and the Precepts of this Religion bearing such an apparent suitableness to our Natures , and to the Interests of all Humane Societies , there is no sort of reason for us to demand more proof , than that which God was pleas'd to give at first . Besides , that all Ages and Nations have the same pretended claim to Miracles , for they are equally his Creatures ; and we can fancy no reason why he should be partial to some , more than to others : Now if there were such a constant return of Miracles , the whole Argument from them would in a little time be lost ; Men grow accustomed to what they see daily , and it makes no impression , otherwise the Wonders of Day and Night , of Summer and Winter , the ebbing and flowing of the Sea , would work more powerfully on us , than they do . A superfetation of Miracles would have no effect , if it were not a bad one , to make the Divine Power in working them be called in question , and to lead Men to impute them to some Natural Cause , or to some Secrets known only to a few . In all which we may conclude , that according to what our Saviour said of Moses and the Prophets , If Men believe not Christ and his Apostles , they would not believe , tho' a Man should rise from the dead , or that the most uncontested Miracle that they would call for , should be wrought for their conviction . Another Objection of the Infidels is taken from the differences that are between the Gospels , in which the same passages seem to be variously related in different words , and in another order of time ; things being by some set down as done after those things before which they are set by others . Questions and Answers are variously stated ; they also find some reasonings that do not seem concluding , even those that are brought to convince gainsayers , where there ought to be more exactness . There is also a lowness and flatness of style , that makes the Books seem but mean ; nor are they laid in any exactness of method , but seem to run in a loose ramble ; besides , that there are many passages in them that look staring , as that of Christ's preaching to the Spirits in Prison , that of Melchisedeck , and some other things that we scarce know what to make of . These things look not like the Products of Divine Inspiration . But in answer to all this , we are to consider the different Orders of Inspiration , according to the different ends for which it is given . Moses had the Law , as the Iews confess , by an immediate Communication with God , as one Man converses with another , expressed by the phrase of face to face , or mouth to mouth ; such a degree seemed necessary for one who was to deliver an entire System of a Religion of Sacred Rites , as well as Binding Laws to that Nation . But those who were only sent to call on the People to the obedience of the Law , and to denounce Judgments upon their disobedience , and give out Predictions , received a lower degree of Inspiration ; the Will of God being represented to them in Dreams and Visions , in which several Representations were drammatically impressed on their Imaginations , and explained by a secret Intimation made by God to them : Others had yet a lower degree , being animated by a Divine Excitation to compose Holy Hymns and Discourses to the edification of the People : now as the Iews divide the Books of the Old Testament in three different Volumes , according to these various degrees of Inspiration ; according to which division our Saviour himself cites the Old Testament ; in all of which , we find that those holy Penmen writ in such a diversity , that it is apparent every one was left to his own Way and Geni●us , as to Style and Composition , some being much loftier than others . Now to apply this to the New Testament ; It was necessary that Men sent to publish such a Doctrine , should be so divinely filled with the knowledge of it , and should be so actuated by that same Influence that assisted them miraculously , as neither to be able to mistake , nor misrepresent any part of it ; for the Miracles that they wrought , bringing the World under an obligation to believe them , it was not possible that they could be left to themselves , and be subject to mistakes : But after all this , every one acted according to his natural Temper , and writ in his natural Style ; so we see a great variety in the whole Composition and Method of their Discourses and Epistles . The Gospels were writ either by Apostles , or by those who were their companions in labour , and whose Books were authoris'd by them ; but it does not clearly appear what method they intended to follow , whether to observe the order of Time , or the relation that one Passage might have to another : in this they were left to their natural Faculties ; all that was of consequence , was to have the Doctrine and Discourses of Christ , his Action and his Miracles , faithfully stated to us : but in the method of ordering or expressing these , they might be left to their natural Powers ; and in this there might be a particular ordering of Providence , that every thing should not be said in the same way by every one as by concert , which might have looked liker a contrivance ; it being more genuine , when different persons write in different ways , and all agree in the same account of the Doctrine and Miracles . There may be also many ways of reconciling small diversities , which at this distance may be lost to us : things may appear to be different , that yet may very well agree ; of which we find innumerable Instances in Critical Authors : and those passages whose agreement they have made out , give us very good reason to believe , that if we had a greater number of contemporary Books now extant , we might understand many more better than we can do in this want of them . Passages very like one another might have happened in different times of our Saviour's Life ; and that which seems to be one story , related two different ways , may be really two different stories , and both may be exactly related . So that all this Objection , instead of derogating from the credit of the Gospel , does really heighten it . As for many Answers and Reasonings that do not seem to us to be very concluding , we are to consider , that in a short Relation , in which hints are only given , it was impossible to open every thing fully : we are also little acquainted with the methods of the Iews Arguings at that time . Philo and Iosephus are the only Writers that remain . The one is short upon their Customs and Notions ; and he affecting to write elegantly for the Romans and Greeks , gives us very little light this way . Philo does indeed much more ; tho' living long at Alexandria , and studying the Greek Philosophy , he is so mystical and sublime , that it is not easie always to comprehend him ; yet in him we plainly see , how much the Iews were delighted with very dark allusions and reasonings : and since it is a just and allowable way of arguing with any , to argue from Suppositions granted by them , and suitably to their Principles and Notions , we who plainly see in Philo , that the Iews used them to explain a great deal of Scripture by a dark Cabbala , are not to wonder if some Arguments run in that strain . For instance , we do not see how the last words of the 102 Psalm , concerning God's creating all things , and his Eternity and Unchangeableness , belong to the Messias , which yet are applied to him in the Epistle to the Hebrews ; but we see clear Characters in that Psalm , to shew us that the Iews did so expound it ; Since those words , the Heathen shall fear the Name of the Lord , and all the Kings of the Earth his Glory ; and when the Lord shall build up Sion , he shall appear in his Glory ; together with several passages that follow , could not according to the Cabbala of the Iews be understood of any thing but of the Messias , and of the Divine Shechinah , that was to rest upon him , and so according to this all the other parts of the Psalm were also applicable to him . If St. Paul argues , that the Promise was not made to Seeds , but to the Seed of Abraham , which seems a bad inference ; since Seed , tho' in the singular , is yet of a plural signification ; this may perhaps be bad Greek , unless some corrupt form of Speech had made Seed stand for Son ; but tho' the Greek is not pure , yet the Sense is true , and the Argument in it self is good ; St. Paul's design being to let them see , that their being the Seed of Abraham alone , was not enough to assure them of the favour of God : It was not to all Abraham's Posterity that the Promise was made , since neither Ishmael nor Keturah's Children were comprehended within it : But it belonged only to Isaac ; and in that contracting the Promise to one , an emblem was given of the Messias , in whom singly the blessing of that Covenant was to center , and was not to be spread into the whole Nation that descended from him . So that what fault soever we may find with the Greek , the Sense is true , and the Application is useful ; and we do not know , but such a form of Speech might have been then used in common discourse . It is certain , that the Apostles had no Rhetorick , and often their Grammar is not exact : But this , instead of making against their Writings , does really make for them ; since it shews , that they us'd no enticing Words , nor laboured Periods ; no lively Figures , nor studied Sentences ; all was natural , without Art or Study ; which shewed that they knew they needed no borrowed help to support a Cause in which they were sure Heaven would interpose , and promote its own concerns ; and the veneration with which their Writings were received , and in which they were held , shews that there was somewhat else than the Skill or Eloquence , the Persuasives or Arguings of the Authors , that begat and maintained their Reputation . If we find here and there a Passage that we know not well what to make of , this is the fate of all Books that were writ at a great distance from us ; The Customs and Manners of Men change strangely in a course of many Ages ; and all Speech , especially that which is figurative and dark , has such relation to these , that if in a Book full of many plain , useful and excellent Theories and Rules , some Passages come in amongst them which we plainly see relate to some Practice or Opinion of which we are not sufficiently informed , such as the being baptised for the dead ; having power on the head because of the Angels , or the like : This is nothing but what occurs to us in all ancient Books , and what we easily bear with in all other Writings , even of a much later Antiquity : Weare therefore to make the best use we can of that which we do understand ; and to let those other places lie till we can find out their true meaning . That of Christ's going in the Spirit , to Preach to the Spirits now in Prison , is perhaps one of these , unless we believe that by Prison is to be meant , according to the use of that word , and others like it in the Septuagint , the darkned state of the Gentile World , who were shut up in Idolatry , as in a Prison , or in Chains , under the power of the God of this World. In this sense there is nothing easier to be apprehended than that period ; which imports only , that Christ by vertue of the Holy Ghost that he had poured out upon his Apostles , was calling the Gentile World out of their Ignorance and Idolatry : And as in the days of Noah , those who were disobedient perished in the Flood , while there was an Ark prepared for those who would go into it : So says he , our rising out of the Waters , that being the last piece of the Baptismal Ceremony , as it was then practised , and being the representation of our rising again with Christ , was that which now saves us . In all this the sence is clear and good , tho the manner of the expression be a little dark . The way of all the Easterns , even to this day , in all their discourses , being obscure and involv'd , where a great deal is supposed to be already understood ; we are not to wonder , if we should find some parts of the New Testament writ in that strain . As for that of Melchisedeck , as the words lie , they seem to be a riddle indeed ; but with a little observation we will find that passage concerning him in the Epistle to the Hebrews , to be as plain as any thing can be . The design of a great part of this Epistle is to shew , that the Messias was to be a Priest , and was to offer up a Sacrifice ; but not to be of the Family of Aaron , since he was to spring out of the Tribe of Iudah ; nor to be a Priest after that Order , or according to the Rules of that Institution ; but according to the Psalm , to be a Priest after the Order of Melchisedeck : Now the Rules or Order of the Aaronical Priesthood were , that every Priest was to be descended from that Line , to be born of a Mother that had not been a Widow , or Divorced ; and this gave him who was thus received , a right to transmit his Priesthood to his descendants in a Genealogy derived from him . These Priests were also tied to their Turns in attending on the Temple , which were called their Days , in which they were admitted to serve at Thirty , which was therefore the Age of the beginning of their days ; and at Fifty they were dismissed and were no more bound to attend , than if they had been naturally dead ; so this was the end of their Life , as to their Priesthood . Now in opposition to this , Melchisedeck was a Priest without Father and Mother ; that is , He was immediately called to it of God ; and it did not devolve on him by descent , nor was he to derive this in a Genealogy to his Posterity : He came ●ot on to an attendance on the service of God at such an Age , nor went he out at another , but was a Priest of God for ever ; that is , of a long continuance , according to the common use of that word , which only imports a constancy in any thing . Melchisedeck was a Priest for term of Life , which answers the signification of the word ; but was a Type of him that in the strictest sense was to be a Priest of God for ever . Thus if we conster that verse by a reverse , which is very ordinary , of bringing the last word the govern the whole period , placing the word Priest at the head of it ▪ nothing can be plainer and more full to the point that is there driven at . And thus many passages that appear difficult , when they are but slightly looked at , become very intelligible when more attentively examined ; and as we can make this out in a great many Instances ; so if there are others in which we do still stick , we have all possible reason to impute our Ignorance to our wanting a sufficient number of helps , and of Books writ in that Country , and at that time , from which we might better collect the Opinions , Customs , Phrases and Allusions of those Parts and Times : For since the Books of our Religion were writ for the use of plain and simple People , to whom they were addrest , and in whose hands they were to be put ; they must have been writ in a popular , and not in a Rhetorical or Philosophical Style ; which tho it is more correct and more lasting , yet it is both drier and more laboured , and shews always more of Art than of Nature . I have now gone over all the Heads that I thought necessary to make this discourse full in all its parts : I have left nothing behind me that seemed to be material : I have not been afraid to lay open all the secrets of Infidelity , with the utmost strength that I could ever find them urged in ; because I was fully satisfied in my own mind , that I could answer them all . There is only one particular remaining , which I have reserved to the last place , because it affords a proper conclusion to this Discourse . One of the main things in which Infidels support themselves , is , that tho they speak out , yet let others deny or disguise their Thoughts as much as they please , either out of Interest or Modesty , since their Doctrine has an ill sound in the World ; yet they think with them , because they live with them , and not according to the Doctrine which they espouse : and they seem to conclude with some advantage , That we collect what men think , much more infallibly from what they do , than from what they say ; And this they urge with much Malice ; And would to God that I could add with as much injustice against too many of our selves ; Whose arguings upon these Heads are so much the less to be regarded than other Mens , because we have espoused the Cause , and have made it our own , both in point of Reputation and Interest : I wish and pray that we may all resolve on the only effectual Confutation of which this is capable , by setting such a patern to the World , and leading such exemplary Lives , that in these they may see how firmly we believe that to which we endeavour to persuade others , who wait for our halting , and are critical in observing our failings , and malicious in aggravating them . It gave the chief strength to the first Apologies that were made for Christianity , that they durst appeal to the Lives of the Christians , to give the World a right Idea of their Doctrine ; whereas we must now decline that Argument , and appeal from the Lives of Christians to their Doctrine : Yet wheresoever numbers embrace any thing , there must especially in a course of many Ages , follow upon it a great declining from what was while they were fewer in number , and that the thing was newer and fresher upon their Thoughts . Besides , that the best Christians are those who are the least known , their Modesty and Humility leading them to hide their best Actions ; whereas those who make the most noise , and the greatest show , are for the most part hot or designing Men. A Man may also be really a much better Man than one would take him to be , that sees him only on one side , and does not know him wholly . The frailties of some Mens natures will hang heavy upon them , and sometimes burst out even in scandalous instances , notwithstanding all their principles and struglings to the contrary : Therefore upon the whole matter , tho we cannot deny but that there is too much truth in this prejudice , yet it is but a prejudice , and cannot bear much weight : So that it is a most unaccountable piece of folly to venture Mens Souls and their eternal Concerns upon a reflection , that as it is not generally true , so has no solidity in it : Yet after all , the use that we ought to make of it is , that we ought to frame our own Lives , and the Lives of all that are in our Power , as much as may be to a Conformity to our Doctrines , that so the World may observe in us such a true and unaffected course of solid Vertue and useful Piety , that we may again recover that Argument , which we have too much lost , for the truthand beauty of our Religion , from the Lives of those who believe and practise it ; and that so the Apologies now writ , which in all other respects are the strongest that ever were , may again have their full perfection , and their entire effect upon the World. DISCOURSE II. Concerning the Divinity and Death OF CHRIST . THE main Articles of the Christian Religion , as it is distinguished from all other Religions , are those which relate to the Person and Sufferings of Christ ; and therefore it is of the last importance for us to have our Notions concerning these , right and truly stated : and that the rather , because in the Age in which we live , the laughing at every thing that is resolved into a Mystery , passes for a piece of Wit , and has the Character of a free and inquisitive Mind . And while some would have every thing taken for a Mystery , others set their strength to the decrying of every thing that is proposed as such , as if that were an Imposition upon Human Nature , and the bringing Mankind under a Yoke that it cannot and ought not to bear . Therefore , that I may treat of this Matter in a proper method , and with a due clearness , I shall first in general consider this Prejudice against all Mysteries ; and when I have thus prepared my way , I shall come to the consideration of those which I intend now to treat upon . Mystery in its first and common signification , stood for some Sacred Rites by which Men were initiated into any form of Religion , which the Priests of corrupt Religions kept as Secrets , that either they might by that concealment , encrease the value of them , which if they had been generally known , might have appeared so slight and mean , as to have become contemptible , or that they might hide some Immoralities or Frauds in the management of them ; and all those Theories which were kept up from the Herd , and only communicated to confiding persons , were also given out under this Name , as things known only to those that were initiated . In this sense there is no secret in Christianity , no hidden Rites , nor concealed Doctrines that are not trusted to the whole body of Christians . But by an extent of the use os this word , it came to be applied among the Christians of the first Ages , to those Holy Rites of our Religion that were Instituted by our Saviour , and which they also called Sacraments ; because in those , the Vows that tie us to God in this Religion , were both made and renewed : The Venerable Truths of this Faith , and Secrets then made publick , were also by S. Paul expressed by this Name , which as it is now commonly understood , signifies some Theory , or point of Doctrine that we believe ; because we are persuaded that it is revealed to us in Scripture , tho' we cannot distinctly apprehend how it can be ; and that in the common view which is offered concerning it , it seems to contradict our common Notions . In this sense it is opposed by many , who say , There can be no such thing in Religion : that every thing of which we can form no distinct Idea , is nothing to us , and that we cannot believe it : since we can only believe that of which we have some thought ; God having made us reasonable Creatures , cannot intend that we should act contrary to our Natures ; and believing any thing contrary to our apprehensions , seems to be a flat contradiction to our faculties ; and it is a question , whether those who plead for Mysteries , can believe themselves , after all their Zeal for them since a Man can no more think that to be true , of which he has no Idea , than a Man can see in the dark ; for let him affirm ever so much that he sees , all other persons who perceive it to be dark , are sure that he sees , nothing . It seems to be the peculiar Character and Beauty of the Christian Religion , that it is our reasonable service , or the Rational way of Worshipping God : and therefore those who would propose it as containing Mysteries , under a pretence of magnifying it , do rather lessen it , and give advantages to the Enemies of it to expose it on that account . For upon this supposition of there being some Mysteries in it , those who corrupt it , seem to have a ground given them for raising a much greater super structure , and for silencing all objections against their unconceivable Doctrines , with this word Mystery , which being so apt to be abused and carried too far , seems to give a just prejudice against it : upon this ground they conclude , that we are to believe nothing but that which we can distinctly apprehend : and that if any word or expression in Scripture seeme to import any other thing , we must soften these to a sense agreable to our faculties , but that we ought never to yield to a sense that is unconceivable ; which as they argue , is still nothing to us . This is the Foundation of their Reasonings : and upon this it is that they justify or excuse some expositions that seem forced and unnatural : for they say , they are sure they are not to be understood in the Mysterious sense , because of this general Theory ; and therefore they must give them the best sense that they can find that is suited to their Principles . Upon the right stating of this , the whole matter turns ; and because this whole Speculation is urged to much worse purposes by Atheists and Deists , it will be necessary to consider it carefully . It is certain we can apprehend nothing , but as our faculties represent it to us , no more than we can see Sounds , or hear Colours : it is also certain , that we can receive nothing that contradicts our faculties : for let a Man strain for it as much as he will , he cannot believe that any thing both is , and is not at the same time ; or that two and three do not make five , and neither more nor less . The objects of sense do also determine us ; for when we see a thing clearly before us , we cannot force our selves to think , or so much as to doubt that we see it not . But after all , there are many things which we believe upon the report of others , or upon the Consequences of our own Observation , that seem to be so far out of our own reach , that our faculties cannot easily receive them : For instance , let us make a discourse of light , and of seeing , to a Blind-man : Let us tell him , that a vast Globe , called the Sun , which as he feels , creates a great heat in the Air at some Hours , in some Seasons of the Year , gives such pushes to infinite numbers of small parts of matter , that they are upon that put in a vast motion ; and that as these strike upon every resisting body , and recoil from it , they carry in them some mould of its figure and bigness ; and of another thing too called Colour , of which he can frame no sort of Notion ; and that these in this motion , striking upon that which he can feel to , which is his Eye , do go through it , and enter at a small passage ; that is , in a second Coat of his Eye , which an Anatomist may make him feel to : and within it , as they have passed through those humours that he can also feel , those small movers do at last so strike against the most inward Coat , that from thence a Man may know the figure , matter , bigness , and distance , of such objects as the blind Man can only feel to , and that a great many Miles of ; and that with one glance of his Eye , he can see many Millions of objects at once , and be able to judge concerning them , and concerning their distance from him , and from one another , a great way off : and that he can see the Sun and Stars , tho' distant from us many Millions of Millions of Miles . Now tho' it is to be confessed , that a blind Man can form no true Idea of all this , yet he may be bound to believe it , not only from the testimony of all seeing Men , but from his own observation : for by setting a Man at a considerable distance from him , and holding up towards him all such things as he knows by feeling , he by the other Man's answers may perceive plainly that he knows them , tho' he not only cannot apprehend how this is done , but seems to raise whole Schemes of Impossibilities against it . But to give another Instance of this , that will be more universally sensible ; let a Man practis'd in Geometry , shew a Clown a small Quadrant , and tell him that by it he can measure the Compass of the whole Earth , and the distance between the Earth and the Heavenly Orbs : he will laugh at him as a boasting vain Man , or one that intends to impose upon his credulity : but if this Mathematician will , to convince him , take the heigt of any Building , or Precipice that he can measure ; the Clown , when he finds that the Observation agrees with the length of his Plumbline , is somewhat convinced , and is apt to think , either that the two Stations , and the Computations which he saw him make on Paper , were Magical Spells , or that he has a Method that leads him to this by degrees of which he himself is utterly ignorant : so by all this it is plain , that a Man may be bound from some Authorities and Observations , to believe some things of which he not only has no Notion , but fancies he has very clear ones to the contrary . From hence I will make another step to shew , that indeed we believe almost every thing that we do believe , under the like difficulties and disadvantages : for Instance , we know that we move , and yet there is something very like a demonstration against Motion ; let A. move from B. to C. two supposed contiguous Points in a supposed Instant D. A. when it moves , is supposed to be in B. so in that Instant it cannot go to C. because it is supposed to be in B. and it cannot be in the same Instant both in B. and C. for then it should be in two places at once , that is , in the same Instant ; therefore in the Instant in which it is in B. it cannot go to C. and so it cannot do it in any other Instant , because it is still supposed to be in B. When a Man has turned this over and over in his Thoughts , he is indeed very sure that it is false , and is very certain that he moves ; yet he feels a contradiction to that in his reasoning , from which it is not so easy for him to free himself , as he might at first view apprehend . This of Motion carries me on to a greater difficulty , whether there are vacuities in Nature , or not ; that is , distances between Bodies in which there is no sort of Body at all . It is very hard to apprehend how things can be either of these ways . Motion it self , Condensation and Rarefaction , Weight , and the crouding of all things to the Centre , can hardly be explained without admitting a Vacuum . And yet as our thoughts cannot receive the Idea of it ; so the whole connexion of things , the whole Chain of Matter , and the Communication of Motion from the Heavenly Orbs down to us , is all broken and interrupted ; nor can we see how the Frame of Nature can hold together , if a Vacuum is once allowed . So that tho' we are certain that either it is , or it is not ; yet when one weighs well the difficulties of both Hypotheses , he is so equally ballanced , that he is apt to lean against that whose difficulties were the last , and are the freshest in his thoughts . If from this we go into the Compositions of Matter , we are sure that either it is divisible on to Infinity , and that there are no Indivisible Points in it ; or that it has Points , either such as have no Parts , or extended Atoms that may have Parts , but that are Indiscernible . It must be one or other of these that must be true : for they may be reduc'd to the terms of a Contradiction , since either Matter is divisible into Infinity , or not ; if not , then either those Indivisibles have parts , or they have not : So that it is plain one of them must be true ; and yet every one who has gone through that famous question , must see that there are such Insuperable difficulties against every one of them , that they seem to amount to a demonstration . I shall Instance but in one other particular , which though it is that of all others that we should understand the best ; yet carries no fewer nor less difficulties in it , and that is our own Composition . We plainly perceive that we think , and that we act freely : Then either this rises out of meer Matter , or we have another principle in us of another nature and order of beings , that thinks and moves , both it self and also our Bodies . That meer Matter can have no liberty , and that it cannot think , seems to be evident of it self ; all our Observations of Matter shew it to be passive , and to act necessarily , and that it neither has in it self a power of motion , nor liberty , but always goes in a Chain : and thought being perceived by us to be one simple act , it must flow from a single principle that is uncompounded : but on the other hand , what should Chain down such a subtile being , into so gross a one as body ; and how a thought should move it , or how the motions of Matter should affect the thinking-principle ; how they should give it either pleasure or pain ; how the mind should be furnished from the body with such Images and Figures , by which it remembers , imagines , argues and speaks ; how these should be so subtile , and yet stick so long , and lie in such order , are things that the more a Man dwells upon them , and spreads them out before himself , he not only comprehends them the less , but seems to find such difficulties against them , that he is lost , and knows not what to think of himself . When a thinking man lays all these , and a great many more , which will arise from these hints , if he has a mind to look for them , together , they shew him how limited our faculties are , how little able we are to dive into the nature of things ; and that we can much more easily raise difficulties , than solve them . Yet the use that I plead for in all this is , neither to lead men to be sceptical , and believe nothing , nor to be too implicite to believe every thing : but only to evince this , That we may be bound either from our own Observation , or upon the Authority of other Persons , to believe some things , of which we are not able to give our selves a distinct account , nor to answer the objections that may lie against them . Great difference is to be made between the believing a thing , and the apprehending the manner of it . If we have sufficient Authority to guide our Belief , it will be no just objection against it , that the manner of it cannot be explained : And this is yet more evidently true , if the Being in which a thing is proposed to our Belief is of an Order and Rank above us ; and most of all , if it is infinitely above us . We perceive in the gradations of our own being , that a Child is not capable of those Thoughts which he himself will come to have when he is more ripened : And a man of low Education cannot frame those apprehensions which are easy to those who are born and bred in better circumstances . If then the difference of Age and Education make thoughts that are plain and easy to some , seem unconceivable to others ; this ought , when applied to the Divine Essence , make us conclude , that there may be Mysteries in that Being , of infinite Perfection and Elevation above us , far beyond all our apprehensions : And therefore , if God lets out any hints of any such to us , we are to receive them in such a plain sense as the words do naturally bear : And if this should happen to import that which does not at all agree with our Conceptions of other things , we ought not to wrest it to another sense that seems easier to us . We can frame no distinct Idea of that Infinite Essence , and it were not Infinite if we could . How things were made out of nothing , is above our reach ; how it thinks , is an amazing difficulty , whether its Acts are , as is commonly believed , one with the Essence , or distinct from it . This Essence having necessary Existence in its first Conception , those free Acts that might not have been , are not easily apprehended to be one with his Essence ; and if those Acts are said not to be free , then all things exist by the same necessity by which God exists ; for if the Immanent Acts of God are one with his Essence , then since all the Transient Acts do certainly follow his Immanent ones , there is an Universal Necessity equally spread over the whole frame of Nature ; and God can do nothing otherwise than he does : But if those Acts of God are different from his Essence , and distinct from it , such as our Thoughts are ; then here are Accidents in God , and a succession of Thoughts , which seem inconsistent with infinite Perfection , that is , all one Eternal and Unchangeable Act. Here is a difficulty that perhaps few reflect on ; but it is every whit as great and as unaccountable as any of the Mysteries of Revealed Religion can be pretended to be ; tho this arises out of Natural Religion . If to this we add all that we be believe concerning the Attributes of God , his being every where , his knowing every thing , his Providence in governing all things , together with those unsearchable Methods in which it exerts it self ; we must acknowledge that he dwells in a Light to which we cannot approach : But that as the present frame of our Bodies , and structure of our Eyes , cannot bear the looking stedfastly on the Sun , or the being brought much nearer him , of which yet we may be capable in another texture of our Eyes and Bodies ; so in this state in which we have narrow Notions , and gross Imaginations , we are not able to frame distinct Ideas even of those Attributes of God , of which we make no doubt , but yet we find such difficulties in apprehending them , that they do blind and confound us , and put us to a stand in all our thinkings about them : But for all that we still go on , believing firmly those his Attributes . In fine , We are to make a great difference between those plain perceptions we have either of the objects of sense , or of simple Theories , and the difficulties and deductions that belong to them : The one is the voice of our Faculties , and we cannot oppose it , or believe against it , because it is in some sort the voice of God within us , since it is the natural result of those powers that he has put in us ; but it is quite another thing when we go to Inferences , and to frame difficulties . In this appears our Ignorance of the nature of things , of the several ways and manners in which they may operate , and of the Consequences that seem to belong to them ; because we are apt to judge of every Being by our selves , and have not extent enough of thought and observation to reason always true , or to judge exactly : So that this must be setled as a clear difference between plain perceptions , and a train of Consequences ; we are always to be determined by the one , but not by the other . To instance it then in that which is now before us ; we have a plain perception , that no Being can be both One and Three in the same respect , because we are sure that is a plain Contradiction , which cannot possibly be true ; but if a thing is represented as both One and Three , this in different respects may be true . Thus I have dispatched this first part , in which it seemed the more necessary to state this matter aright , that so it may appear , that no part of the plea for Mysteries , belongs to Transubstantiation , since here is the fullest evidence of sense , in an object of sense , which plainly represents to us Bread and Wine to be still the same after Consecration , that they were before ; and therefore we can never be certain of any thing , if in this case we are bound to believe in contradiction to such a plain and simple perception ; but this is not at all applicable to any speculations concerning the Divine Nature . I go on from this Previous Discourse , to the Subject it self that I am now upon ; in which there have been three different Opinions : the one is , That Christ was a Divine Person , miraculously conceived , and wonderfully qualified for revealing the Will of God to the World ; which he did in so excellent a manner , and set so perfect a pattern both in his Life and Death , that in Reward of that , God has given him the Government of the World ; putting the Divine Authority in him , and commanding him to be Worshipped and Acknowledged as God , and has subjected both Angels and Men to him ; tho he had no Existence before he was formed in the Virgin 's Womb , and no other nature but that which he derived from his Miraculous Conception . Others have thought that there was an Essence created by God before all Worlds , by which he made and governs all things , and that this Essence which was like God , dwelt in Christ Iesus , and was by the Gospel revealed to the World : So that all were bound to honour and obey him . Some of these called him a Being of a Nature quite different from , and unlike the Divine Nature ; which was found to be of an unacceptable Sound ; so others softned it by saying , that he was of an Essence like the Father : But this was only a milder way of speaking , since if this Being was created , so that once it was not , its nature must be essentially unlike the Father ; for sure nothing can be more unlike , than created and uncreated . And by Likeness , such Men could only understand a Moral Likeness of imitation and resemblance ; so that he might be like God , as we are called to be like him , tho' in vastly higher degrees . The 3 d. Opinion is , That the Godhead , by the Eternal Word , the Second in the Blessed Three , dwelt in , and was so inwardly united to the Human Nature of Iesus Christ , that by vertue of it , God and Man were truly one Person , as our Soul and Body make one Man. And that this Eternal Word was truly God , and as such is worshipped and adored as the proper Object of Divine Adoration . By those of this Perswasion , the Name Person came to be applied to the Three , which the Scripture only calls by the Names of Father , Son , or Word , and Holy Ghost , on design to discover those who thought that these Three were only different names of the same thing : But by Person is not meant such a Being as we commonly understand by that word , a compleat intelligent Being , distinct from every other Being : but only that every one of that blessed Three , has a peculiar distinction in himself , by which he is truly different from the other two . This is the Doctrine that I intend now to explain to you . When I say Explain , I do not mean , that I will pretend to tell you how this is to be understood , and in what respect these Persons are believed to be One , and in what respects they are Three . By explaining a Mystery , can only be meant the shewing how it is laid down and revealed in Scripture ; for to pretend to give any further account of it , is to take away its Mysteriousness , when the manner how it is in it self is offered to be made intelligible . In this too many both Ancients and Moderns have perhaps gone beyond due bounds ; while some were pleased with the Platonical Notions of Emanations , and a Fecundity in the Divine Essence : For we have footsteps of a Tradition as Ancient , even among Heathens , as any we can trace up , which limited the Emanations to Three : And these thought there was a Production , or rather an Eduction of two out of the first : In the same manner that some Philosophers thought that Souls were propagated from Souls ; and the figure by which this was explain'd , being that of one Candle's being lighted at another ; this seems to have given the rise to those words , Light of Light. It is certain , many of the Fathers fell often into this conceit , and in this way of explaining this matter , they have said many things which intimate that they believed an inequality between the Persons and a Subordination of the Second and Third to the First : So that by the same Substance or Essence , they do in many places express themselves as if they only meant the same Being in a general Sense , as all human Souls are of the same Substance ; that is , the same order or sort of Beings ; and they seemed to entitle them to different operations ; not only in an Oeconomical way , but thought that one did that which the other did not . This was indeed more easily to be apprehended ; but it seemed so directly to assert Three Gods , which was very contrary to many most express Declarations both in the Old and New Testament , in which the Unity of the Deity is so often held forth , that therefore others took another way of explaining this ; making it their Foundation , that the Deity was one Numerical Being . They then observed , that the Sun , besides his own Globe , had an Emanation of Light , and another of Heat , which had different Operations , and all from the same Essence ; and that the Soul of Man had both Intellection and Love , which flowed from its Essence : So they conceiv'd that the primary Act of the Divine Essence , was its Wisdom , by which it saw all things , and in which , as in an inward Word , it designed all things : This they thought might be called the Son , as being the Generation of the Eternal Mind ; while from the Fountain-Principle , together with this inward Word , there did arise a Love that was to issue forth , and that was to be the Soul of the Creation , and was more particularly to animate the Church : And in this Love , all things were to have Life and Favour . This was rested on , and was afterwards dressed up with a great deal of dark nicety by the Schools , and grew to be the Universally received Explanation : Tho many have thought , that the term Son , did not at all belong to the Blessed Three , but only to our Saviour , as he was the Messias ; the Iews having had that Notion of the Messias , that as he was to be the King of Israel , so he was to be the Son of God : We find Nathanael addressed himself thus to him ; and when the High-Priest adjur'd our Saviour to tell if he was the Messias , he knits these two together , Art thou-the Christ the Son of the most High God ? which shews , that they did esteem these two as one and the same thing . Now some Criticks do apprehend , that since in many places the term Son of God , has manifestly a relation to Christ as the Messias ; there is in this an Uniformity in the whole Scripture Style , so that every where by the phrase Son of God , we are to understand Iesus , as the Messias , in which the human Nature being the first Conception , they conceive that all the places importing an Inferiority of the Son to the Father , have no difficulty in them , since they are only to be understood of Iesus as the Messias ; but that the Divine Principle that was in him , is in the strictness of Speech to be called as St. Iohn does , the Word . So that by this , if true , all the Speculations concerning an Eternal Generation , are cut off in the strict sense of the words , tho in a larger sense every emanation of what sort soever , may be so called . These , and a great deal more of this kind that might be further branched out , and enlarged upon , are the Explanations that Divines have offered at upon this Mystery . But it may be justly questioned , whether by these they have either made it to be better understood , or to be more firmly believed ; or whether others have not taken advantage to represent those subtilities as dregs , either of AEones of the Valentinians , or of the Platonical Notions ; which last being in so high and just a Reputation among the Greeks , it is plain , that many of the Ancients thought it was no small service to the Christian Religion , to shew a great Affinity between it and Plato's Theology : and it being long before these Theories were well stated and setled , it is no wonder if many of the Fathers have not only differed from one another , but even from themselves in speaking upon this Argument . While men go about to explain a thing of which they can frame no distinct Idea , it is very natural for them to run out into a vast Multiplicity of words ; into great length , and much darkness and confusion . Many improper Similies will be urged , and often impertinent reasonings will be made use of . All which are the unavoidable Consequences of a man's going about to explain to others that which he does not distinctly understand himself . This in general is the sum of the Received Doctrine , That as there is but One God , so in that undivided Essence , there are Three that are really different from one another , and are more than only three Names , or three outward Oeconomies , and that the Second of these was in a most intimate and unconceivable manner united to a perfect Man ; so that from the Human and Divine Nature thus united , there did result the Person of the Messias , who was both God and Man. Here new Subtilties have been found out , to state the formal Notion of a Person , which was supposed to consist in a special Subsistence , so that it has been thought , that the Human Nature in Christ , had no special Subsistence of its own , tho it was not easy to explain this Notion ; since if Subsistence belonged to the Human Nature , it might seem that it was not perfect , if it had not a proper Subsistence . A Hypostatical Union was proposed as a term fit to explain this by , that is to say , the Human Nature was believed to subsist by the Subsistence of the Word ; but it was not easy to make this the more intelligible , by offering a Notion full as unintelligible as it self , to explain it by . Tho indeed this is a point , in which it is more possible for us to arrive at distinct Ideas , or somewhat very like them , than the other . We plainly see , that the Union of our Souls to our Bodies , consists in a Harmony that God has setled between such an Organization of matter , and such Sensations that arise out of the different motions of this Matter so organiz'd : Upon which this Matter is in many things under the power of the Mind , which by its thoughts commands and moves it , and it has from it a continual Influence and Actuation that is called Life ; so that the Union of the Soul and Body is the result of such a proper Harmony of the Body , according to the Mechanical Structure of its necessary parts , as makes it fit to give proper Sensations to the Mind , and to receive and obey the Impressions of the Mind , the breaking of which Harmony brings on death . From hence we may apprehend several degrees of the Union of thinking being with Matter : The lowest , is that if Infants , where there is a thought , but a thought so entirely under the Impressions of Matter , that it is not able to rise above them , and either to think of any thing else , or to stop the Violence of these Impressions : So here is a Spirit wholly immersed in Matter , that is in every thing under its dominion , and is a slave to it ; and in this state Ideots continue their whole life long . A second degree is that of men in this Life duly ripened , in which their Minds are as to their Sensations still subject to Matter ; that is , they must feel pain or pleasure , according to the dispositions of Matter ; but then there is a power in the Soul to govern Matter , and not to yield to those Sensations : So that there is a lasting struggle between the Sensations that arise from the Body , and the Cogitations that spring in the Mind , which have the better of one another by turns . Here the Soul and Body are as it were equally yoked together , only the Soul may by the use of Reason and Liberty be so assisted , as to have the ascendant over the Body for the greatest part . From these we may conceive two other degrees of Union , which may be between Souls and Bodies . The one is a State in which the Soul shall have an entire Authority over Matter , but yet shall need the assistance of it , as a necessary mean of Motion , and as having in it a repository of Images and Figures , for memory and imagination : So that in such a state , the Body shall have no power at all over the Mind , but shall only serve it as Instruments do a Mechanick : and this seems to be a Philosophical Notion of the use that our Bodies , shall be of to us in another State ; in which they shall be no more clogs upon us , to give us uneasy or grievous sensations , but shall only be the proper Machines for Motion and Memory , and for such like uses , in which the Body when well tuned can serve the Mind . A Fourth degree may be a State in which a Mind may be so entirely perfect in its self , and in its own acts , that it may have no need of a Body upon its own account , but only in order to the ministring to another Spirit that is yet under the power of Matter , to give it either Warnings , or Assistances ; which perhaps it cannot communicate , but through the Conveyance , or by the Mechanical Motions and Impressions of one piece of Matter upon another . Upon this account , and for this end , Spirits of the highest form , nay God himself , may at some times , and for some unknown ends , make use of a Body , and put it in such a form , and so actuate it , as thereby to communicate some Light or Influence to minds that are yet much immersed in Matter . These are all the ways that we can apprehend of a Mind 's assuming Matter , and being united to it , which is the having it under its Actuation , or Authority ; so that the Acts of the Mind give such Impressions to the Body , as govern and command it . By the same way of thinking , we may apprehend yet more easily , how one Spirit may be united to another ; which is , when a superior Spirit has another of an Inferior Order so entirely under its conduct and Impressions , that the Inferior receives constant Communications of Light and Impulse from the Superior : And as the Body lives by the presence of the Soul , even when it does not by any distinct Act work upon it , or enliven it ; so a superior Mind may have a perpetual conduct of an inferior , even when it leaves it to its own liberty , and does not break in upon it by any immediate enlightning or animating of it . And thus we may conceive the Subsistence of an Intelligent Being to be its acting entirely in it self , or upon Matter united to it , without any other Spirit 's being constantly present to it , actuating it , or having it under any immediate Vital and inseparable Influence . This seems to give some light towards the Idea of a Subsistence , as separated from the Essence , and by consequence , of one person's Subsistence in , by , and from another . I do not pretend to say , that this is the strict Notion of Subsistence , but it is the nearest thing that I can imagine to it , which will at least help to form some general Idea of it ; for these being all the distinct Notions that we can frame of the Union of Spirits to other Spirits , or of Spirits to Matter , they will help us to a more distinct Apprehension of the Union of the Eternal Word to a Human Nature , by which it assumed the Man into such an inward and immediate Oeconomy , that it did always actuate , illuminate and conduct him , as we perceive our Souls do our Bodies . This is the clearest thought that we give our selves of that Human Nature's subsisting by the Subsistence of the Word that dwelt in it . This also agrees well with the Expressions of the Word 's dwelling in Flesh , and of the bodily Indwelling of the Fulness of the Godhead in Christ Iesus . But having now shewed how far these things may become in some sort intelligible to us , I go to my main Design , which is to examine no longers whether this ought to be believed or not , in case we should find it very expresly affirmed in the New Testament , for I hope I have already made that out fully : Therefore the only question that now lies before me , is , Whether this is contained in the New Testament , or not ? for if it is in it , and is a part of its Doctrine , then since that Doctrine is proved to be all true , and revelled by God , this must be likewise true , if it is a part of it . This I will also yield , That Authorities brought to prove Articles that are so sublime● as to rise above our ways of Apprehension , ought to be made out by a greater fulness of express Proofs , and bare Precepts of Morality , or more easily received Notions ; for as among men , every thing requires a proportion'd degree of proof , as it is more or less credible of it self : So in Religion , we ought not to suppose , that if God intended to reveal any thing to us , that should pase our Understandings , he would only do it in hints or in words , and in expressions of doubtful signification ; therefore I yield , that those who deny Mysteries , have a right to demand full , express and copious proofs of them . I will therefore only dwell upon those proofs that are very comprehensive , and will not rest upon single passages , which I leave to Books of Controversy or Criticism , in which they are fully opened and made out : My not using these , is not from the distrust that is in them , but I intend to lay this matter before you , in some observations that take in a great deal , and that if they are true , do give a clearer Light , and a more unquestioned Authority to single passages , since those agree with the frame of the whole . I need not spend many words to prove , that the main Design of Revealed Religion , was to drive all Idolatry out of the World , either the worshipping of other Gods besides the true , or the worshipping the True God under a Bodily Representation . This is so expresly set out by Moses , and so much insisted on , and prosecuted by the Prophets , that it will admit of no dispute ; nor is there any made about it . To guard this Capital Article of Religion , God , when he sent Moses to be the Deliverer and the Law giver of the Iews , gave himself a particular Name that was to be peculiar to himself ; so that the Kings or false Gods might be called by the other Names of the Deity , yet this was never given to any of them . The Old Testament being put in Greek by the Iews , the Name Iehovah was throughout Translated by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I do not insist upon the Article being prefixed to it ; for tho it is so very often , yet I am convinced that there is no arguing from that , since there is such variety in the use of it . Now the Greek Translation of the Old Testament being that which was the most read and us'd by the Iews in our Saviour's time , in the whole Phrasiology of their Sacred reading , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Iehovah were one and the same thing . The Authors of the New Testament , as they were Iews by Birth and Education , so they offered the Gospel first to the Iews . In all that they writ , we see plainly that they had them in their eye , either to convince them , or at least to answer their Prejudices and Objections . And it is certain , that how much soever that Nation was Anciently bent to Idolatry , they were ever after the time of the Maccabees so entirely cured of it , that they could not bear any approachs to it , or shadow of it . Yet the Apostles through the whole New Testament call our Saviour by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sometimes he is called Lord , or the Lord , that is , with or without the Article , and that simply without any Addition ; sometimes my Lord , or our Lord ; but most frequently the Lord Iesus Christ , or Iesus Christ our Lord : These indeed return so often , especially in the Acts of the Apostles , and in the Epistles , that they could not be all copi'd out in many pages . Now this being so Sacred a Name to the Iews , it is impossible to imagine that the Apostles could intend other in it , but that the Iehovah dwelt so immediately and bodily in Christ Iesus , that by that Indwelling he was truly Iehovah . This will be more evident , if we consider the Glorious Appearance of God in the Holy of Holies , in which there was a Cloud , and within the Cloud a Glory that did often shine out , to shew an acceptation of their Sacrifices and Prayers , or to give particular Answers , when the Holy Priest came with the Urim in the Breast-plate to consult God. This was a continued Miracle , and a lively Emblem of the Deity , which is full of Light and Glory in it self , but is environ'd with such impenetrable darkness to us , that we can neither comprehend his Nature nor his Operations , but as he is pleased to shine out and shew somewhat of himself to us . But this was yet more than a bare Miracle , it was a constant Presence and Inhabitation of God , who not only kept the Cloud and Light from being dissipated , which otherwise must have hap'ned according to the Laws of Matter and Motion ; but he was so signally present in it , that in the wholeStyle of the Old Testament , Iehovah was said to dwell between the Cherubins , to shine out , to shew the Light of his Countenance , or to hide his face , and cover himself with a thick Cloud . He was said to be in his Temple , to sit on his Throne ; with a great many other expressions , which relate to this ; The Lord of Glory , and the God of Glory , his appearing in Glory , his coming with Glory , do all belong to this . Fron whence it is plain , that a constant and immediate visible Indwelling of the Iehovah was according to the Scripture-Phrase , said to be Iehovah , which was applied to nothing else . It is further to be observed , That as the Iews called this the Glory simply , or the Schechinah , that is , the Inhabitation , so it was wanting in the Second Temple ; and this was indeed its greatest want , which no doubt occasion'd the chief Grief of those who mourned when they saw the Second Temple ; since to one who was an Israelite indeed , this was the real Glory ; the Gold and the Silver being poor matters in comparison with this . These were comforted by the Prophet Haggai , who promised to them in the Name of God , that God wouid fill the house with his Glory ; he also takes off meaner minds from their opinion of a defect for the want of Gold and Silver , since that was all God's : So they offer'd up nothing in that to him , that was not his already . The Glory that is promis'd , was to exceed the Glory of the former House ; to which two great Characters are added , the one , that he would shake all Nations ; that is , an Appearance should come , in which the Gentiles should be concerned in an eminent manner : The other is , that in that place he would give Peace . Now let any unprejudic'd man consider , if Herod's rebuilding the Temple can in any sort be thought to answer this ; especially the Glory being both in the true Value of thing , and in the Prophetick Style , to be understood of that signal Presence of God in the Temple , which was its solid and true Glory . Since then the Iews looked for this , and that by many Prophecies concerning the Messias , mention was made of his appearing in Glory ; this could be meant no other way by them , but that either he was to restore that Glory to the Temple , or that he was to have it in himself ; and since it was to be greater than that of the former House , there must have been some eminent Character in it beyond the former : In particular , the whole World was to be struck with it , which is expressed in the Prophetick Strain , by the shaking the Heavens and the Earth , the Sea and the dry Land ; and the shaking of all Nations . I do not argue from that which follows , of the desire of all Nations , because I know it is capable of another Translation , and I will build upon sure grounds . This Glory was likewise to bring Peace with it ; which cannot be literally understood , since the Iews had very little Peace , either from the days of Herod , to whom they apply this ; or from the days of our Saviour , to whom the Christians apyly it . Now from all this it is to be inferred , that the Apostles applying universally the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Saviour , could mean no other , but that he was the true Iehovah by a more perfect Indwelling of the Deity in him , than that had been which was in the Cloud . This Glory was greater than the other ; for the other dwelt in a Mass of meer Matter , whereas this dwelt in the Soul and Body of our Saviour ; and a Soul is much a perfecter sort of Being than the purest Matter possible . This was also to last for ever , whereas the other had a determined Duration , and came to a period : and the other did shine out only upon special Occasions , whereas in this we all with open face as in a glass beholding the Glory of the Lord , are changed into the same Image from Glory to Glory ; a period made up of the Phraseology that belonged to the Schechinah : as is also that of his being the Brightness of the Father's Glory , and the express Image , or Character , of his Person ; that of the Word which was made flesh , and dwelt among us , and we beheld his Glory , the Glory as of the Only Begotten Son of the Father ; that of the light of the Glorious Gospel , or rather of the Gospel of the Glory of Christ ; and that of the light of the knowledge of the Glory of God in the face or person of Iesus Christ ; all these , with many more that might be quoted ; do so plainly allude to the Phraseology of the Cloud of Glory , that it is not possible for any who consider things carefully , to avoid the Evidence of it . If it had not been so , what can be said to justify this manner of expression , especially the giving the Translation of the Incommunicable Name that was in the Old Testament , in a thread all over the New , to our Saviour ? This was the laying snares for the first Believers , and that in the most important Point of all Religion ; so that since our Saviour denounced a Wo to him , by whom Scandals should come ; the Apostles were the first that incurred it , if they by a continu'd course of Style led the world to believe that a meer man was the great Iehovah . If that had occurred only now and then , the extent of the signification of the Greek word might be alledged ; but it being the Title which they constantly give him , as well as it was that by which the Iews understood the Iehovah to be meant , this cannot in any sort be justified from a gross Abuse put on the World , if the Messias was not the Iehovah . The great Objection that arises against this is , that tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed the common Translation for Iehovah , yet sometimes it is put for the other Hebrew words , both Elohim and Adonai ; and that in the New Testament it is used rather in opposition , or more properly in subordination to the Name of God , which seems to be stated very plainly by St. Paul , when he says , there were many that were called Gods , whether in Heaven or in Earth , as there were Gods many , and Lords many ; in opposition to all which he asserts , that to Christians there is but one God the Father , of whom were all things , and we in him ; and one Lord Iesus , by whom were all things , and we by him : From hence it seems that the true Notion of this , according to St. Paul is , That as the Heathen Nations believed some supream Deities , and other deputed or lower Deities , that watch'd over particular Nations ; so we Christians do own only one Eternal God , the Creator and Preserver of all ; and one Lord , to whom he hath given the Government of all things : So that this , as it favours the Notion of one exalted to divine Authority and Honor , it does likewise take away quite the whole force of this Argument : and so it cannot be well establish'd without considering this very carefully . It is then to be observed , that through the Old Testament , God is spoken of under two different Notions ; the one is general , as he created and govern'd all things ; and the other is special , as he was in Covenant with the Jewish Nation , and as he govern'd them particularly by his Laws , was present among them in a Visible Symbol , and watch'd over them by a distinguishing Providence . In this last sense Iehovah is the Name by which he is strictly express'd , as their Federal God , that had an immediate Care over them , and a Right to them . The Nations that lived in Idolatry , had Notions which seem to be taken from this : For as they believ'd some supream and some subaltern Deities , so they also fanci'd that some , even of those supream Deities , were more especially related or appropriated to some places : Thus as they conceiv'd them to be Supream , they held them to be Gods ; and as they believ'd them to have a special Relation to any Place or Nation , they were esteem'd according to this piece of Jewish Phraseology here us'd by St. Paul , Lords as well as Gods. In opposition to all which , we Christians own but one Supream God : and we do also believe , that this great God is also our Federal God , or Iehovah , by his dwelling in the Human Nature of Iesus Christ : So that he is our Lord , not by an assumption into high Dignity , or the communicating Divine Honor to him , but as the Eternal Word dwelt bodily in him ; and thus he is our Lord , not as a Being distinct from , or deputed by the great God , but as the great God manifesting himself in his Flesh or Human Nature ; which is the great Mystery of Godliness , or of true Religion : And this will give a clear account of all those other passages of the New Testament , in which the Lord Iesus is mention'd as distinct from , or subordinate to God and his Father . The one is the more extended Notion of God , as the Maker and Preserver of all things , and the other is the more special Notion , as appropriated to Christians , by which God is federally their God , Lord , or Iehovah . This I think does fully establish this Argument , and takes away the whole force of the Objection against it . But to carry this yet further , the Apostles do not only name him thus , in all their Writings , but they do propose him as the proper Object of Adoration , at the same time that they commanded the World to renounce all Idolatry , and to serve the living God. St. Paul gives this Definition of Heathenish Idolatry , that it was a worship given to those who by nature were not Gods ; yet he prays to Christ , he prays for Grace , Mercy and Peace from him to all the Churches he writes to ; he gives him Glory for ever and ever ; a Phrase expressing the highest Act of Adoration : he believes in him , he serves him , he gives Blessing in his Name ; he says , That all in Heaven and Earth must confess him , and bow before him ; a Phrase importing Adoration ; he says , the Angels of God worship him . In other Epistles this is also often mention'd , and in St. Iohn's Visions , all the Hosts above are represented as falling down before him to worship him . Now the bare Incurvation does not import Divine Worship , but may be made ●o a Creature ; yet Incurvation join'd with Prayers , Acts of Faith and Trust , and Praises , is certainly Divine Worship . Since then our Saviour in his Temptation said to the Devil , that according to the Law we must worship the Lord our God , and serve him only ; since also the Angel when he reproved St. Iohn for falling down before him , bids him worship God ; then when these things are laid together , and it appears that all the Acts of Adoration by which we worship God , are also ascribed to Christ , and offered up to him , either it must be confess'd , that he is truly God , or that the Christian Religion sets up Idolatry at the same time that it seems to design the pulling it down every where ; as if Idolatry had only been to be changed in its object , and to be transfered from all others to the Person of our Saviour . This point of the worship of Christ is so plainly set forth in the New Testament , that the chief Opposers of the Article of his Divinity have asserted it with so much Zeal , that they deny , that such as refuse to pay it to him , deserve to be called Christians : and yet there is not any one point that is more fully and frequently condemned through the whole Scriptures , than the worshipping a Creature . It is also a main part of all the Exhortations of the Apostles . Angels were often sent on Divine Deputations , as the Instruments of the great God , but yet they were never to be worshipped . Idolatry is an Evil in it self , and is not only the Transgression of a positive precept , but it is a transferring of the Honor and Homage due to the Author of our Being , and the Fountain of all our Blessings , and the ascribing these to a Creature ; it is a worshipping the Creature besides the Creator : And if the same Acts of Prayer and Thanksgiving in the same words , can be offered up both to the Creature and the Creator , then how can we still think that God is a jealous God , and that he will not give his Glory to another ? In a word , this is that which seems so sensible , that one does not know what to think of those men's Reasons , who cannot bring themselves to believe any thing concerning the Divine Nature , which differs from their own Notions , and yet can swallow down so vast an Absurdity , that is more open to the compass of their Understandings , as that the same Acts in which we acknowledge and adore God , should be at the same time offered up to a Creature . But to urge this a little more closely , it is well known how averse the Iews were to all the appearances of Idolatry , in our Saviour's time ; their Zeal against the figures of the Roman Eagles , set over the Temple-gates by Herod , and against the Statue of Caligula , besides many other Instances , prove this beyond all question . They were much prejudiced against the Apostles , as well as they had been against our Saviour ; and the Apostles do in several passages of their Epistles set down these their prejudices , together with their own Answers to them : They excepted to the abrogating the Mosaical Ordinances , and to their calling in the Gentiles , and associating themselves with them ; but it does not appear that they did ever charge them with Idolatry , nor do the Apostles in any hint ever offer to vindicate themselves from that Aspersion . Now if Christ had been only a Man Defi'd , advanc'd to Divine Honor , or if he had been ever so Noble a part , and even the first part of the Creation , and had been now made the Object of the worship of the Christians , let any Man see , if it is conceivable , that the Iews who were such implacable Enemies to Christianity , should not have held to this as their main Strength & chief Objection : Since as this was a very popular thing , in which it was easy to draw in all their Country men ; so it was the easiest , as well as the most important part of their Plea , they might have yielded , that all the Miracles of Christ and his Apostles were true , and yet upon this pretence of Idolatry , they had the express words of their Law on their side . If there ariseth among you a Prophet , or a Dreamer of Dreams , and giveth thee a Sign or a Wonder ; and the Sign or the Wonder come to pass , whereof he spake unto thee , saying , Let us go after other Gods which thou hast not known , and let us serve them : Thou shalt not hearken to the words of that Prophet , or that Dreamer of Dreams , for the Lord your God proveth you , to know whether ye love the Lord your God with all your Heart ; and with all your Soul. This was such an express and full Decision of the Case , that he may imagine any thing , that can imagine that they could have past it by , and that they should not have objected it , or that the Apostles , if their Doctrine had been either that of the Arians , or of the Socinians , should not have either answer'd or prevented the Objection , since they dwell long upon things that were much less important . Several that join'd themselves to Christianity were scandaliz'd , and fell back to the Iews ; but it does not appear , that any of them ever charged them with Idolatry , or that the Iews ever reproach'd them with it ; which yet we cannot think they would not have done , if the Christians had offer'd Divine Adoration to a Creature , to one that was a meer Man newly dignifi'd , or that had been made by God before all his other Works . Here a Creature was made a God , and the Christians were guilty of serving other gods , whom their Fathers had not known . This cannot be retorted on us , who believe that Christ was God by vertue of the Indwelling of the Eternal Word in him . The Iews could make no Objection to this , who knew that their Fathers had worshipped the Cloud of Glory , because of God's resting upon it : So the adoring the Messias upon the supposition of the Godhead's dwelling Bodily in him , could bear no debate among the Iews ; and since it was singly upon this point , that they could let it pass without raising Objections or Difficulties about it , and since we find in fact , that they did let it pass , and that the Apostles made no Explanations upon it , we have all possible reason to conclude , that it was thus understood of all hands at that time . I think it is not possible to imagine , that this could be otherwise : so that upon these Reasons , we may well and safely determine , that Christ was truly both God and Man ; and that the Godhead did as really dwell in his Human Nature , and became united to it , as our Souls dwell in our Bodies , and are united to them . Having then laid down this Matter from Authorities that run through the whole New Testament , and that return often in every Book of it , I may now upon greater Advantages refer such as will descend to a more particular Enquiry , to all those passages that assert Christ's having created all things , Angels as well as Men ; that he is over all and in all ; before all things ; in whom all things do subsist ; that he is the Lord of Glory , the Great God , and the true God ; the Lord Almighty ; who was , is , and is to come ; who knows all things , and can do whatsoever he will ; who is the first and the last , the King of Kings , and Lord of Lords ; who alone hath Immortality ; who was in the form of God , and thought it no robbery to be equal with God ; who will raise the dead at the last day , and judge the World ; who is God manifested in the Flesh , the great Mystery of Godliness ; who is over all God blessed for ever . These and many more such like passages , but above all , the beginning of the Gospel of St. Iohn , on which I need not insist , since that has been done with such Strength and Clearness of Reason by a much better Hand ; All these single passages , I say , are so many express Proofs of this great Article of our Religion , that I am confident , those who have clear'd themselves of that great prejudice against it , to which the first part ▪ of this Discourse was directed , cannot read them without feeling that they are wrestling against the full current of the whole New Testament , who oppose this . I know a great deal has been said to take off the force of every one of them ; for if a Man resolves beforehand not to believe a thing , he may easily bring out matter enough to avoid the most express words that can be invented : yet this I dare positively affirm , that at their rate of answering passages , with which we urge them , it were easy to answer the most express words that we could be capable to contrive , for setting out our Doctrine : to which this is likewise to be added , That it will be very hard to preserve any respect for Writings that are filled with such Intimations of so Important a Doctrine ; all which at first view seem to carry a Sense which they judge Monstrous and Impious , and that with much labour and difficulty are wrought to another sense . It will not be easy to think , those men had the common degrees of Honesty and Discretion , not to speak of Inspiration , who writ in such a Style , with such Phrases , and in such a continu'd Strain , that ordinary Readers must stumble in every step ; and that in a point of such vast Consequence , as whether a meer Creature is the great and true God , or not ? and that a great deal of Dexterity and Diligence is necessary to give them another sense . I must own , that if I could think so of the Scriptures , I should lose all Esteem for them , and could think no other of the Pen-men of them , but that their great Affection for their Master had led them to say many things concerning him , that were Excessive and Hyperbolical , and not strictly true . This is literally , and without any aggravation , the sense that I have of this Matter : and the prophane Tribe of Libertines go all into this , of laughing down all Mysteries ; knowing well , that when they have once gain'd that point , the New Testament it self will be laughed down next , in which they are so plainly contain'd : And indeed , the Christian Religion must be the most self-contradicting of all the Religions in the World , since it does so often condemn the worshipping of Creatures , and yet heaps all sorts of Divine Honors on a Creature ; and St. Iohn must be a most incongruous Writer , who could at the conclusion of his first Epistle , say of Christ Jesus , This is the true God , and Eternal Life , and in the very next words add , Little Children keep your selves from Idols , when in the very preceding words he had been setting them on to it , if St. Paul's definition must hold true , that Idolatry is a service to those who by nature are not gods . It is true , upon this they will recriminate and say , That there being nothing more expresly and frequently contain'd in Scripture , and that indeed arises more plainly out of our Idea of God , than that he is One , we destroy that by setting up Three . This would press hard , if we did affirm three distinct Beings ; but since that wich is One in it self , may be Three in other respects , it is only a consequence that they infer , but which we deny , That we set up more Gods than one ; and no man is to be charg'd with the suppos'd Consequences of his Doctrine , when he himself does not own them , but denies them , and thinks he can plainly show that they do not necessarily follow from it . We do plainly perceive in our selves two , if not three different Principles of Operation , that do not only differ , as Understanding and Will , which are only different modes of thinking , but differ in their Character and way of Operation . All our Cogitations and Reasonings are a sort of Acts , in which we can reflect on the way how we operate ; we perceive that we act freely in them , and that we turn our Minds to such Objects and Thoughts as we please . But by another Principle of which we perceive nothing , and can reflect upon no part of it , we live in our Bodies , we animate and actuate them , we receive Sensations from them , and give Motions to them ; we live and die , and do not know how all this is done . It seems to be by some Emanation from our Souls , in which we do not feel that we have any liberty , and so we must conclude , that this Principle in us is natural and necessary . In Acts of Memory , Imagination and Discourse , there seems to be a mixture of both Principles , or a third that results out of them : for we feel a freedom in one respect , but as for those Marks that are in our Brain , that set things in our Memory , or furnish us with words , we are necessary Agents , they come in our way , but we do not know how . We cannot call up a Figure of things of words at pleasure . Some disorder in our Mechanism hides or flattens them , which when it goes off , they start up and serve us , but not by any Act of our Understanding or Will : Thus we see that in this single undivided Essence of ours , there are different Principles of Operation , so different as Liberty and Necessity are from one another : I am far from thinking , that this is a proper Explanation or Resemblance of this Mystery ; yet it may be called in some sort an Illustration of it , since it shows us from our own Composition , that in one Essence there may be such different Principles , which in their proper Character , may be brought to the terms of a Contradictition , of being free and not free . So in the Divine Essence , which is the simplest and perfectest Unity , there may be Three , that may have a diversity of Operations as well as Oeconomies . By the first , God may be suppos'd to have made and to govern all things : by the second , to have actuated and been most perfectly united to the Humanity of Christ ; and by the third , to have Inspir'd the Pen-men of the Scriptures , and the Workers of Miracles , and still to renew and fortify all good Minds . But tho we cannot explain how they are Three , and have a true diversity from one another , so that they are not barely different Names and Modes ; yet we firmly believe that there is but one God ; and with this I conclude all that I have intended to say on the Head of the Divinity of Christ. The next Head that I have now before me , is his Death and Sufferings . Which I intend to treat in the same general way in which I consider'd the former . I must first observe , that School-men and the Writers of positive Divinity , have upon this Head laid down a great many Subtilties , in which the Scripture is absolutely silent . They begin with a Position , that is the Foundation of all their Calculations , that God cannot freely forgive sin ; that purishing as well as remunerative Justice , are essential to him ; that God being Infinite , every Offence against him has an infinite Guilt , and must be expiated either by Acts of infinite Value , or of infinite Duration ; and that a Person of an infinite Nature , was only capable of Acts of an infinite Value ; that such a one was necessary for expiating sin . But in all this gradation , there is one main defect , That the Scripture sets none of these Speculations before us ; nor is it easie to apprehend , that a right of punishing , which is in the Legislator , and a right to a Reward , which passes from him to the person that acquires it , should be equally essential to God. In the one , his Fidelity and Justice are bound , because of the right that accrues to another ; but the other of punishing , seems to be a Right that is vested in himself , which he may either use or not , as he pleases : and if every sin , as being of infinite Guilt , must be expiated by an infinite Act , it will not be easy to make this out , how the Acts of Christ , tho infinite in Value , should stand in a strict Equality with all the sins of so many men , every one of which is of infinite guilt . Therefore these being a subtil Contexture of Legal Metaphysicks , of which the Scripture is silent , it best becomes us to take our Notions from the Scriptures themselves . It is true Iustice and Iustification being the terms used upon this Head , in some of the Epistles , that seems to give some Authority to those reckonings which are laid down to make out a Justice in all God's Proceedings . But those who observe the Style of the Scriptures more narrowly , will see , that those words import no more but a state of Favour and Acceptation with God ; for the Righteousness of the Law , was a man's acceptation that had served God in the Mosaical Dispensation ; and the Righteousness of Faith was the Acceptation that a man in the Gospel-Dispensation had in the sight of God ; so that the frequent use of those words will be found to have no relation to those subtil weighings of Infinities one against another . But I go next to shew in what Notion , and under what a set of Phrases this matter is stated to us in the New Testament : It is then to be consider'd , that when the New Testament was writ , there was not any one thing that all people understood better , than the Sacrificatory Style , and all the Phrases that belonged to it . The Iews were much accustom'd to it , and had a great variety of Sacrifices that they offer'd up to God ; and the Gentiles were likewise well acquainted with all the several sorts of Sacrifices that us'd to be offer'd up among them . And this was not one of the secrets of their Religion , that was kept only among the Priests , and was not to be communicated to the people ; it was known to them all most particularly , for they were to bring and offer those Victims . Therefore it is plain , that no Forms of Speech were then so fully and so generally understood , as those which related to Sacrifices . The Heathens had their Expiatory and Piacular Sacrifices , by which they did reckon that they transfer'd their sins on the man or beast that was devoted , and that they thereby expiated them ; and those they reckon'd aton'd the offended Deity by their death , which they suffer'd in their stead : They also had many Lustrations and Ablutions upon their offering their Sacrifices , to import the Atonement that was made by them ; and at the making their Covenants , they had Sacrifices with which they propitiated Heaven , and seal'd their Covenant : This practice of Expiatory Sacrifices had been indeed both so Ancient and so universally spread , that it is not an unreasonable Conjecture , to think that there was a Tradition in favour of it , convey'd down from Noah . We are very sure , that both Greeks and Romans were at the time that the New Testament was written , very full of the Style and Phrases that belong'd to Expiatory Sacrifices . The Iews were no less acquainted with them ; they had both their Sin and Trespass Offerings ; their great yearly Expiation by the Sacrifice of a Goat ; they burnt a Red-Cow in a peculiar manner , and with its Ashes they were purifi'd and sprinkled . They had also their daily Offerings of two Lambs , and their Peace Offerings , and Free-will Offerings ; and in their Law the Sacrifice was call'd their Atonement , by which their sin was forgiven ; it was also said to bear their Iniquity , which was among them a Phrase importing Guilt . For while a man stood under the guilt of his sin , liable to punishment , he was said to bear his Iniquity : Their Sin-Offerings were in their Language call'd simply their sins ; to which , tho our Translators have added the word Offering , yet in the Hebrew they are call'd Sin or Trespass , and in the Greek , render'd for Sin ; and in this all the people of that Nation were certainly well instructed , it being by these that their Consciences were quieted , their Sins pardon'd , and God reconcil'd to them . So this ground that I lay down is certain , That there was not any one sort of things , which the whole World knew better than all that belong'd to Sacrifices . At the time of writing the New Testament they certainly were more accustom'd to it , and understood it much better than we generally do now , in Ages in which those practices have so long ceas'd , that the Memory of them is quite extinguished . It is indeed very probable , that many particular Phrases belonging to them , might have been by a Poetical Liberty , extended to other Matters : for things of the sacred'st nature are by Poets and Orators made use of to give the liveliest Illustrations , and raise the strongest passions possible : yet after all , an entire Thread of a sacrificatory Style , was a form of description , that the World must have known could belong only to an Expiatory Sacrifice , that is , to some person or thing that was devoted to God by a Sinner in his own stead , and upon the account of his sin and guilt was to be some way destroy'd , in sign of what he own'd he had deserv'd ; and this was to be done in order to the reconciling the guilty Person to God , the Guilt being transfer'd from the Person to the Sacrifice ; and God by accepting the Sacrifice , was reconcil'd to the person , whose sin was upon that account forgiven . This being thus laid down , let us look next to the whole strain of the New Testament , particularly to those parts of it in which this matter is more fully treated about . Here I will again follow the method that I took upon the former Head , and not enter so particularly upon the Criticisms of some passages , but will view the thing in gross , that seeming to be both the most convincing way in it self , and the best suited to my present purpose . I must further observe , that this was a point of vast Consequence , as being that which concern'd men's Peace with God , the pardon of their sins , and their hopes of God's Favour , and of Eternal Happiness . Therefore we ought not to imagine , that Rhetorick or Poetical Forms of Speech could be admitted here , to the aggravating of so solemn a piece of our Religion boyond its true value ; so that we must conclude , that here , if in any thing , the Apostles writ strictly , besides that their manner of writing is always plain and simple . When then they set forth the Death of Christ with all the Pomp of the sacrificatory Phrases , we must either believe it to be a true Propitiatory Sacrifice , or otherwise we must look upon them as warm indiscreet men , whose Affections to our Saviour heated them so far , as to carry them in this Matter out of all measure far beyond the truth . Those who oppose this Article , believe that Christ only died for our good , but not in our stead ; that by his Death he might fully confirm his Gospel , and give it a great Authority , that so it might have the more Influence upon us : they also believe , that by his dying , he intended to set us a most perfect pattern of bearing the sharpest Sufferings , with the perfectest Patience and Submission to the Will of God , and the most entire Charity to those at whose hands we suffer ; and that by doing this , he was to Merit at God's hands that supream Authority , with which he is now vested for our good , that so he might obtain a Power to offer the World the pardon of sin upon their true Repentance ; and finally , That he died in order to his Resurrection , and forgiving a sensible Proof of that main Article of his Religion , That we shall all be raised up at the last day ; therefore he was to die , and that in such a manner , that no man might question the truth of it , that so his Resurrection might give a most demonstrative Proof both of the possibility of it , and of our being to be raised up by him , who was thus declared to be the Son of God , by his Rising from the dead . On the other hand , we believe that God intending to pardon sin , and to call the World by the offers of it to Repentance , design'd to do it in such a manner , as should both give us the highest Ideas of the guilt of sin , and also of his own Love and Goodness to us , which he thus order'd : That after that Divine Person in whom dwelt the Eternal Word , had sufficiently opened his Doctrine , and had set a perfect pattern of Holiness to the world , he was to be fallen on by a company of perfidious and cruel men , who after they had loaded him with all the spiteful and reproachful Usage that they could invent , they in conclusion Crucified him ; he all the while bearing , besides those visible Sufferings in his Person , most inexpressible Agonies in his Mind , both before and during these his Sufferings ; and yet bearing them with a most absolute Submission to his Father's Will , and a perfect Charity to those his Persecutors ; and that in all this , he willingly offer'd himself to suffer both upon our account , and in our stead , which was so accepted of God , that he not only raised him from the dead , and exalted him up on high , giving to him even as he was Man , all power both in Heaven and Earth , but that upon the account of it , he offer'd to the World the pardon of sin● , together with all those other Blessings which accompany it in his Gospel , and that he will have us in all our Prayers for pardon , or other favours , claim them through that Death , and owe them to it . These are two contrary Doctrines upon this Head. Now let us see which of them come nearest the Manner and Style in which the Scriptures set it out in the New Testament . Christ is said to have reconcil'd us to his Father ; to be our Propitiation , to have born our sins , and to have been bruis'd for our Iniquities ; to have been made sin for us ; to have been accursed for us ; to have given himself for our sins ; that he might redeem us from all Iniquity ; he is said to have died for : or in the stead of our sins ; to have given his life a ransom for us , or in lieu of us ; he is said to have born our sins on his own body ; he has appointed a perpetual Remembrance of his Death in these words , That his body was broken for us ; and that his blood was shed for many for the Remission of sins ; Remission of sins is offered in his name , and through his blood ; God laid upon him the iniquities of us all ; he was our justification , our peace and our redemption ; He is called the Lamb of God that taketh away the sins of the World. His Death and intercession are very copiously compared to the Expiation made on the solemn day of the Atonement for the whole Nation of the Iews , on which after the Sacrifice was offer'd on the Altar , the High Priest carri'd in the Blood to the Holy of Holies , and set it down before the Cloud of Glory , as that which reconcil'd that people to God. This is done in so full a Discourse , and with such a variety of Expressions , that it is not easy to imagine , how any thing could be more plainly told . He is call'd the High-Priest that was consecrated to offer up Sacrifices for the people ; it is said , That he has entred into the Holy Place by his own Blood , having obtain'd Eternal Redemption for us ; his Blood purges our Consciences from dead woks , to serve the living God ; he hath put away sin by the Sacrifice of himself , and was once offer'd to bear the sins of many ; we are Sanctifi'd by the offering of the Body of Christ once for us all ; and after he had offer'd one Sacrifice for sins , he for ever sate down on the right hand of God , having by that one Offering for ever perfected them that are sanctified : so that we enter into the holiest by the Blood of Iesus : He is also compared to the Sacrifice that was burnt without the Camp ; and that he might Sanctify the people with his own Blood , he suffer'd without the Gate ; and he is call'd that great Shepherd of the sheep through the blood of the everlasting Covenant . Now let it be consider'd , That as this Argument is in some places closely pursu'd in many chosen and strict Expressions , so it returns in a great variety of Phrases through the whole Epistles , in so many different places , and on so many several occasions , that nothing can appear plainer in words , than that the Apostles cosider'd this as the Capital Article of their whole Doctrine , and the Main Point given them in Commission . In their preaching to all Nations they inculcate it chiefly , they repeat it often , and for ought I have been able to judge , they have not left one single Phrase that belong'd to Sacrifices in the Old Testament , which they have not appli'd to the Death of Christ in the New. It is true , they mention his Resurrection often , as the Great and Eminent Proof of Christ's being the Messias ; but they never apply that with those lively and inflam'd Expressions to men's Consciences , that they do his Death and Sufferings . The Merit is plainly put there ; the Resurrection being the Glorious Reward and Consequence of it . Upon his Death and Cross it is that they dwell the most ; they set an infinite Value upon his Loving us , and dying for us : Now if he had only di'd , for our good , tho it is not to be deni'd , but that this was a great Evidence of perfect Love ; yet the world was full of Stories of men that had di'd for their Country ; so that barely the dying for our good , if it had not been likewise in our stead , could not have born such a sublime Strain as that is in which they set this out . If our Saviour had only been to endure those bodily Torments , how violent soever , it does not give any extraordinary Character of him , that the very night before , he was so exceedingly amaz'd at the prospect of what he was entring upon , that he became sorrowful even to the death ; and was in such a bodily Agony , that his Sweat fell down as great drops of Blood ; which shews that his Mind was then in a much more unconceivable and unsupportable Agony ; so that an Angel was sent from Heaven to comfort him . Now if there was no more in his Sufferings than that which we see , here is a depression far below what great Heroes have express'd , even during the most extream Sufferings ; and yet it was at a distance from them , only upon the prospect of their coming on . All the while before , our Saviour knew they were coming , and yet till then , no Agony is heard of ; which intimates , that there was somewhat peculiar in it , which some Churches have in their Liturgies call'd very properly his unspeakable and unutterable Sufferings . They are so indeed ; for we who have only a Notion of vast Agonies in the Mind , when Rack'd with the Horror of guilt , it cannot bear the apprehensions of the Wrath of God , and the reproaches that arise from a wounded Conscience ; cannot apprehend what could have rais'd such amazing Sorrows in so pure and unspotted a Soul , that was conscious to it self of no sin , and so could fear nothing from a just and good God : therefore we must not pretend to explain what we cannot understand . But to return to the main Argument : When this whole Collection of the ways in which the Death of Christ is propos'd to the World in the New Testament , is laid together , we must conclude , that either this Death was a propitiatory Sacrifice , or we must for ever despair of finding out the meaning of any thing that can be express'd in words : Nothing could be plainer said , nor oftner repeated in a greater variety of Expressions , proper to signify this , and not proper for any thing else . I do not deny , but those who would turn all this another way , have found to every one of these passages somewhat that seems to favour the diverting them to another signification ; but as it was observ'd before , if some of the Sacrificatory Phrases have by some Authors , and upon some occasions been brought down to a signification less important , it will not from thence follow , that Discourses that are a contexture of those Notions and Forms of Speech , should be so wrested from their natural Signification , to a sense so far below the genuine and receiv'd Importance of the words . And indeed I do not see what we can make of any part of the New Testament , or how much of it we can receive with any degrees of Esteem , if we do not believe the Death of Christ to have been a truly Expiatory Sacrifice offerr'd up to God in our stead . Nor does this at all contradict the freedom of the Grace of God in pardoning sin , which is so much set forth in Scripture , since there is matter enough for Free-Grace to exert it self , notwithstanding the Atonement made by Sacrifice . For God might have , in the strictness of Justice , demanded satisfaction from our selves ; so his commuting the matter , and accepting of it in the person of another , is a very high Act of his Grace ; then our Saviour's offering himself up so freely for us , was a signal as well as an undeserv'd Act of Love , in that he died for us while we were yet Enemies : and tho this Act belong'd to his Human Nature , yet the Union between it and the Eternal Word that dwelt in him , may very well entitle God to it , so that in that respect this also may be call'd an Act of God's Grace . The offering this to us on such easy terms , and the exacting only a sincere obedience as the condition of it , without insisting on an entire Obedience , is another part of the Grace of it : and finally , The proposing such vast Rewards to our poor services , and the conveying the knowledge of this to some Nations , when others are left in Darkness and Ignorance , are very great and undeserved Acts of Love and Mercy : so that the sense of our Saviour's dying for us as our Sacrifice , does not at all derogate from , or lessen our acknowledgments of the Love and Goodness of God. Nor are those Objections of more value that are taken from the shortness of the continuance of Christ's Sufferings , since besides what is commonly urg'd to this purpose from the infinite Dignity of the person , we are to consider , that in Sacrifices it is the Appointment and the Acceptation that makes the satisfaction ; for God's accepting a Sacrifice , is an abatement of the Rigour of Justice , and a declaring that he will pardon sins in such a Method , and upon such a Consideration : and there appear very good Reasons , even to us , for the method that God thought fit to take in this great Transaction . He intended to call the World to Repentance and Reformation : Now it had been a vain attempt to have persuaded men to repent , without an offer of pardon ; for if men are made desperate , there is no great hope of prevailing on them ; so an offer of pardon was necessarily to be made ; yet this was to be made in such a way , as to have the greatest effect possible on men . If the offer of pardon had been made upon too slight a consideration , the World might have been tempted to have had slight thoughts of sin , as a thing of no such black nature , since it was so easily forgiven : and therefore to heighten the sense of the odiousness of sin , God would pardon it in such a manner , as should show how much he hated it , at the same time that he shew'd such Love and Compassion to sinners . Since then the great Design of this whole Oeconomy was to reform the World , we see in every step of it a tendency to that ; a pardon was offer'd to give men hopes , but the consideration of it was so amazing , as to encrease their Horrour at sin , and their strict watchfulness against that , which was so hard , and stood so dear to expiate . Further , The rule of life that was proposed , was so exactly pure and holy , that it well became a God of Infinite Purity to impose it on us , since it has in all its parts such a tendency to the making us perfect , even as our Heavenly Father is perfect . It begins at the cleansing our hearts , and from thence it goes the whole round of our lives , in all our Actions , Circumstances and Relations : It neither dispences with an idle word , a lewd look , nor a defiling thought ; but is a Law of life and love , that will sanctify every individual Nature , and settle every Society that comes under its conduct . But that , as the holiness of this Rule is no small honour to the Religion of which it is so main a part ; so that the strictness of it might not frighten men from embracing it , tho there is no slackning of the obligation of the Law , but that every offence against any part is a sin ; yet there is an abatement made , as it is a Condition of Salvation : And thus it is not an entire , but a sincere obedience that is made the Condition upon which we are admitted to the Gospel-Covenant . Every sin gives a wound , and requires repentance to wash and heal it ; but every sin does not shut us out from a right to the blessings of this Covenant : So that here is a main distinction never to be forgotten . We are under the whole Gospel , as it is a law and role of life ; and every time that we break any part of it , we ought to be humbled for it before God ; but nothing that does not defile our hearts , and make us go off from the sincerity of our Obedience , breaks our Relation to Christ , and dissolves our being in a state of Grace and Salvation , It may seem a diminution of the Purity of our Religion , that an entire holiness is not made the Indispensable Condition , as well as the absolute Duty of Christians ; since God might have furnished us with such degrees of Grace , as might have conquered every Corrupt Inclination : Besides , that this Doctrine of the Unattainableness of Perfection , and Invincible Infirmity , does furnish Bad men and cold Christians with many Pretences to hide or excuse their Faults , and makes the greater part sit down contented with very low degrees , in which they quiet themselves with this seeming Defectiveness of the New Covenant . But it is certain , that every man who deals honestly and impartially by himself , does perceive that he might be much better than he truly is ; and that God's assistances are not wanting to him , but that he is wanting to them : Every man feels , that it is by the vicious use of his own Liberty , and not by reason of any Impotency that is in his Nature , that he falls in sin : And the eminent strictness and victory over Sin , that some men arrive at , who shine as Lights in the World , serves to let the rest see what they might come to , if it were not for their own fault : So that God's accepting a sincere Obedience , instead of an entire one , is no encouragement to Sin ; but is a condescention to Humane Infirmity : And it seems that God does , while he continues us here on Earth , suffer our Natures still to hang so heavy about us , and sometimes to prevail so fatally over us , that we may be thereby obliged to live in a more constant distrust of our selves , and a more humble dependance on him , to make us feel the necessity of applying our selves often to him for pardon and assistance , and also to beget in us more tender Compassions for the Frailties of others , which we can more easily bear with , and forgive , when we reflect on our selves , and what we are capable of . This gives a more melting Charity than could flow from a severer Vertue , that had never felt the weight of Nature , nor the strength of Temptations : If this is abused by some who turn the Grace of God into Lasciviousness , it is a very ungrateful return to God for his Mercy , and a signal abuse of his Goodness . But if this Gospel is bid , it is bid to them that are lost . There remains yet one Article to be well stated , relating to this matter , and that is to give the true notion of Iustification , of which there seem to be two such different accounts given by St. Paul and St. Iames , that this has led men into a great many Subtilties . I shall first open this matter , as it is spoke of by these two Apostles : The Design of St. Paul , in his Epistle to the Romans , was to oppose that Conceit of the Iews , who thought it impossible to be in the favour of God without observing the Mosaical Rites . This he beats down , by leading them up to their Father Abraham , and shewing them how he came into a state of favour with God , before he had received the Covenant of Circumcision ; and that his believing in God , was accepted of God , and reckoned to him , or imputed to him for righteousness ; or in order to his being in the favour of God. The Inference that he naturally drew from this , was , that he was justified without the works of the law : And by the tenor of the whole Discourse , it is plain , That by the works of the law , are meant the Mosaical Precepts , and not the Works of Moral Vertue . For St. Paul had divided Mankind into those who were in , or under the law , and those who were without law ; that is , into Iew and Gentile . The design of the Epistle was not to give us Metaphysical Abstractions and Distinctions between Faith , as it is a special Grace , and Works or Obedience to the Laws of God ; but by Faith he means the entire receiving of the whole Gospel in its Commands , as well as Promises ; for so he reckons Abraham's readiness to offer up his Son Isaac , as an Act of his faith ; so that faith stands for the complex of all the Duties of Christianity ; and therefore his Assertion of our being justified by faith without the works of the law , signifies no more , than that those who received the Gospel , who believed it , and lived according to it , were put in the favour of God by it , without being brought under the obligation of the Mosaical Precepts . The same Argument is handled by him upon the same grounds in his Epistle to the Galatians , only there he gives a more explicite notion of that faith which justified , that it was a faith that wrought by love ; So that in all St. Paul's Epistles , he understands by faith the compleat receiving the Gospel in all its parts . But whether these Expressions were any of those that St. Peter says , the unstable wrested to their own perdition , or not , we see plainly by St. Iames's Epistle , that some began to set up the Notion of a bare believing the Gospel , as that which justified ; as if the meer profession of Christianity , or the persuasion of its truth , without a suitable Conversation , justified . For St. Iames speaks not of the works of law , but of works simply ; and as he had just reason to condemn a Doctrine that tended to the total corruption of our Faith ; so he plainly shews , that he did not differ from St. Paul , since he takes his chief Instance from Abraham's Faith , which made him offer up his Son Isaac upon the Altar , by which he was justified ; so that faith wrought in his works , and by works faith was made perfect : And he concludes all , That as the body without the spirit was dead , so faith without works was dead also : From whence it is plain , that faith in St. Iames stands strictly for a believing the Truth of the Christian Religion , and not for an entire receiving the Gospel , which was the faith that St. Paul had treated of . These things will appear so clear to any one who will attentively read and consider the scope of St. Paul's Epistles to the Romans and Galatians , and the Discourse in St. Iames's Epistle , that I am confident no scruple can remain in men , that are not possessed with prejudices , or over-run with a nice sort of Metaphysicks , that some have brought into these matters ; by which they have , instead of clearing them , rendred them very intricate and unintelligible : Their stating the instrumentality of faith in Justification ; their distinguishing it from Obedience in this , but joining it with it in Sanctification , are niceties , not only without any ground in Scripture , but really very hurtful , by the disquiet they may give good minds : For if the Christian Doctrine is plain in any one thing , it must be in this , which is the foundation of our quiet , and of our hope . It would make a long Article to reckon up all the different Subtilties with which this matter has been perplexed : As whether Justification is an immanent or transient Act ; whether it is a Sentence pronounced in Heaven , or in the Conscience ; or whether it is only a Relation , and what constitutes it ; what is the efficient , the instrument , and the condition of it ; these , with much more of the like nature , filled many Books some years ago . The strict sense of Iustification , as it is a legal term , and opposite to Condemnation , is the absolution of a Sinner ; which is not to be solemnly done till the final Sentence is pronounced after death , or at the day of Judgment : But as men come to be in the state to which those Sentences do belong , they in a freer form of speech are said to be justified or condemned . And as they who do not believe , are under condemnation , and said to be condemned already ; that is , they are liable to that Sentence , and under those Characters that belong to it , blindness , obduration of heart , and the Wrath and Judgments of God : So such Believers , to whom the Promises of the Gospel belong , and on whom the final Sentence shall be pronounced , justifying them , are said now to be justified , since they are now in the state to which that belongs : They have the Characters of it upon them , Faith , Repentance , and Renovation of heart and life , by which they come to be in the favour , and under the protection of God. The Gospel is of the nature of a publick Amnesty , in which a Pardon is offered to all Rebels , who return to their duty , and live peaceably in obedience to the Law ; and a day is prefixed to examine who has come in upon it , and who has stood out ; upon which final Acts of Grace or Severity are to pass . It is then plain , that though every man is pardoned in the strictness of Law only by the final Sentence , yet he is really in the construction of Law pardoned upon his coming within the Terms on which it is offered ; and thus men are justified , who do truly repent of , and forsake their sins , who do sincerely believe not only the truth of the Gospel in general ▪ but do so firmly believe every part of it , that acts proportioned to that belief , arise out of it ; when they depend so much on the Promises , that they venture all things in hope of them ; and do so receive the Rules and Laws given in it , that they set themselves on obeying them in the course of their whole life , and in a most particular manner , when they lay claim to the Death of Christ , as their Sacrifice , and the means of their Reconciliation ; with such a Repentance as changes their inward Natures and Principles , and such a Faith as purifies their hearts , and makes them become new Creatures . These are the Conditions of this Covenant ; and they are such Conditions , that upon lower than these it became not the Infinite Purity and Holiness of God to offer us pardon , or to receive us into his favour : For without these , the Mercies and Favours of the Gospel had been but the opening a Sanctuary to Criminals , and the giving encouragement to Sin , if a few howlings to God for mercy , and the earnest imploring it , for the sake of Christ , and on the account of his Death , would serve turn . This every man , under the least agony of thought , will be apt to do , especially when death seems to be near him , and yet be still in all respects as bad as ever , this indeed is so slight a thing , that a greater disparagement cannot de offered to our Religion , nor can a greater strengthning of sin be contrived , than the giving any sort of encouragement to it ; for it is one of the greatest , and the most mischievous of all those practical Errors which have corrupted Religion . These are the most important parts of our whole Commission ; and therefore we ought to state them first aright in our own thoughts , that so we our selves may be fully possessed with them , that they may sink deep into our own minds , and shew their efficacy in the reforming of our Natures and Lives ▪ and then we shall be able to open them to others with more clearness , and with better advantages , when our hearts are inflamed with an overcoming sense of the Love and Goodness of God. If the Condition of this New Covenant were deeply impressed on our thoughts , then we should publish them with more life and joy to others , and we might then look for the fulness of the blessing of the Gospel on our selves , and on our labours . DISCOURSE III. Concerning the INFALLIBILITY AND AUTHORITY of the CHURCH . AFTER we are well setled in the Belief of the Christian Religion , our next enquiry must naturally be into the Way and Method of being rightly Instructed in the Doctrine , and other parts of this Religion ; and that chiefly in one great Point , Whether we ought to employ our own Faculties in searching into this , and particularly into the meaning of those Books in which it is contain'd ? or , Whether we must take it from Oral Tradition , and submit to any man , or body of men , as the Infallible Depositaries and Declarers of this Tradition . In this single point consists the Essence of the differences between us and the Church of Rome : While we affirm that the Christian Doctrine is compleatly contain'd in the Scriptures , and that every man ought to examine these with the best helps , and all the skill and application of which he is capable : and that he is bound to believe such Doctrines only , as appear to him to be contain'd in the Scriptures , but may reject all others that are not founded upon that Authority . On the other hand , The foundation upon which the Church of Rome builds , is this , That the Apostles deliver'd their Doctrine by word of mouth to the several Churches , as the Sacred Depositum of the Faith : That the Books of the New Testament were written occasionally , not with intent that they should be the Standard of this Religion ; that we have these Books , and believe them to be Divine , only from the Church , and upon her Testimony ; that the Church , with the Books , gives us likewise the Sense and Exposition of them , they being dark in many places ; and that therefore the Traditional Conveyance , and the Solemn Decisions of the Church , must be Infallible , and ought to be submitted to as such , otherwise there can be no end of Controversies , while every man takes upon him to expound the Scriptures , which must needs fill mens Minds with Curiosity and Pride , as well as the World with Heresies and Sects , that are unavoidable , unless there is a living speaking Judge : This they also prove from some places of Scripture , such as Christ's words to St. Peter , Vpon this Rock will I build my Church , and the gates of hell shall not prevail against it ; and unto thee will I give the keys of the Kingdom of Heaven : Tell the Church , I am with you alway , even to the end of the World ; the Spirit shall lead you into all Truth ; and the Church is the Pillar and Ground of Truth . This is their Doctrine , and these are their chief Arguments upon which it is founded . There is no point in Divinity that we should more clearly understand than this : for it is in it self of great Consequence , and is that which determines all the rest ; if it is true , it puts an end to all other Controversies ; and if it is false , it leaves us at liberty to examine every thing , and gives us the justest and highest prejudices possible against that Church that pretends to it without just grounds . It is also that which of all others the Missionaries of that Church understand the best , and manage the most dextrously ; they are much practised to it , and they begin and end all their practice with this , which has fair appearances , and will bear a great deal both of popular Eloquence , and plausible Logick : so if men are not on the other hand as well fortifi'd , and as ready on the other side of the Argument , they will be much entangled as often as they have occasion to deal with any of that Church . There is not indeed any one point that I know of , that has been open'd and examin'd , both with that Beauty and Force , that is in Chillingworth's Unvaluable Book upon this Subject . Few things of this nature have ever been handled so near a Mathematical Evidence , as he has pursu'd this Argument ; and his Book is writ with such a thread of Wit and Reason , that I am confident few can enter upon it without going through with it . I shall now endeavour , in as narrow a compass as is possible , to set this matter in its true Light. We must then begin with this , That the freedom of a man's Thoughts and Understanding , is the most Essential Piece of his Liberty , and that in which naturally he can the least bear to be limited : therefore any Restraints that are laid upon him in this , must be well and fully proved ; otherwise it is to be suppos'd , that God could never intend to bring us under the yoke in so sensible and so valuable a thing , without giving clear and evident warrants for it : And as every Invasion on the Liberties of the Human nature , ought to be well made out ; so every Priviledge which any person claims against the common fate of Mankind , ought to be also fully proved , before others can be bound to submit to it : We perceive in our selves , and we see in all others , such a feebleness of understanding , such an easiness to go too quick , and judge too fast , and such a narrow compass of knowledge , that as we see all Mankind is apt to mistake things , so we have no reason to believe , that any one is exempted from this , but as there are evident Authorities to prove it . Since then this is a Priviledge in those that have it , as well as an Imposition on those that have it not , it ought not to be offer'd at , or obtruded on the world without a full Proof . Probabilities , forced Inferences , or even disputable Proofs , ought not to be made use of here , since we have reason to conclude , that if God had intended to put any such thing upon us , he would have done it in so plain and uncontested a way , that there should have been no room to have doubted of it . Besides , all such things as do naturally give jealousy , and offer specious grounds of mistrust , ought to be very clear . Since then all Companies of men that lodge themselves in any Authority , and more particularly those who manage mens Consciences , and the Concerns of Religion , have been too often observ'd to enlarge their powers , and to make the most of them they could , and that by their means , Religion has been often and much corrupted , the World has from hence a Right to exact very full proofs before they can be bound to believe any such body of men to be exempted from Error . This will yet appear the more evident , if that very Body in which this Infallibility is suppos'd to dwell , has manifestly corrupted the Morals , and the order or discipline of this Religion ; if they have fill'd the world with Fables , if they have fallen under gross Ignorance , and have been over-run with Vice and Disorder ; these must afford great occasion of suspecting them in all other things , If Impostures have been set up and promoted with great Zeal in some Ages , which have in other Ages of more Light and Knowledge been thrown out and disclaim'd ; and if we find that the same Methods of Craft and Violence which have been practised in all other Societies , have been more notoriously and scandalously practis'd by the men of Infallibility , then we have from all these things just prejudices given us against this pretension . Now a just prejudice amounts to this , That we have no reason to believe a thing , unless we see very good grounds to believe it ; and it gives us all reason to suspect those grounds , and to examine them well , before we are concluded by them . Further , This being so great a Matter , and that which must settle all other things , we have just reason to believe , That if God has left such Authorities in the World , that he has also made it plain where they lie , and with whom they are to be found ; for it is not imaginable that God should have concluded Mankind under such an Authority , and yet not have explain'd so necessary a Point , as , Who are the Depositaries of it , but to have left men to their shifts to find that out the best way they can : since till this is clear'd , the other is of no use . There is a dormant Infallibility , they say , in the Church , but no body knows where ; for it is no Article of Faith in whom it is vested . We are where we were , only with this disadvantage , that if we think we are sure there is an Infallibility in the Church , but are not sure to whom it is trusted , we may be resisting this Infallibility by opposing those who indeed have it , while we adress our selves for it to others who have it not , tho we fancy it belongs to them . In all Constitutions among men , the most evident thing is this , Where rests the Supreme Authority of that Constitution ? And if this is necessary for the order and policy of the World , it is much more necessary , that if God has devolv'd so main a part of his own Authority , and indeed the dispensing of one of his own Attributes , this should be so described and circumstantiated , that there should be no danger of mistaking ; and that there should have been such Characters given , by which all the World should have been as infallibly directed to this Authority , as it was to be infallible in its Decisions . When God consign'd such a Character to the Jewish Nation , that the Symbol of his presence was to appear , and that Answers were to be given out as he was consulted , it was expresly declar'd with whom it was lodged , and in what Method the High-Priest was to appear before the Lord , with the Vrim in the Breast-plate ; that so there might be no room left for Imposture or even for suspicion . Upon all these reasons , we have a very just right to demand of those who call us to submit to their Infallibility , to give us such plain , express and determinate proofs for it , as are proportion'd to the Importance and Unusualness of that which they impose upon us . It is a vain thing to prove that this must be in the Church , because otherwise a great many Absurdities must needs follow , if it were not in it . When it is once prov'd that God has given it to his Church , we shall very willingly yield , that he had very good reasons for it ; since so extraordinary a Power , which might be easily imploy'd to very bad purposes , certainly was not to be given but for very good ones ; but it is a very preposterous way to argue , That God must have done such a thing , because we fancy that it is necessary to prevent some great Evil , or to procure some very great Good. For this is only to pretend to prove , that God ought to have done somewhat that he has not done ; unless they can at the same time prove , that God has done it : this is to conclude , That his Ways must be as ours are , and that his Thoughts must be as our Thoughts . We may at this rate prove as well , that the Messias should have appear'd much sooner than he did ; have shew'd his Miracles , and even his Body after his Resurrection more publickly than he did : This will prove , that the Gospel should have been preach'd to many Nations yet in Paganism ; and this will rather , with an advantage in the Argument , prove , that there should be no sin left in the world , and that no man should be left to perish in his sins , and so be damn'd for them . It will require no great Art to make it appear , that these are much more dreadful things , and seem to be much more contrary to God's Nature , to his Love to Mankind , and to his Church : but indeed if we will give our selves scope upon this Argument , to fancy that God must do every thing , which we imagine would be very convenient , we should soon frame an Idea both of his Creation and his Providence , that is wholly different from what we perceive it to be . We are not capable of so vast a Thought , as to take in a Scheme of those great Designs that lie in the Eternal Mind , and that are scatter'd in a seeming Confusion through his Works and Ways , but are beautiful and orderly as they are gathered together in his Ideas . We cannot say what is good or evil with relation to the whole ; nor what are the properest Methods of bringing about the one , or of diverting the other : so , to conclude , the arguing that Christ had dealt ill with his Church , if he had not made her Infallible , unless it is made out that he has done it , is only a reproaching him with this , That he has not done that which he ought to have done , and that he has not been faithful in discharging the Trust committed to him of his Father . Therefore all these are false ways of arguing , which cannot work on any , but such as measure God by themselves . The Argument if true , is Infinite , and has no bounds . It does seem to agree much better with the Jewish Oeconomy , that an Infallibility should have been lodg'd among them . Their being Typical , it was much more reasonable to have expected an Oral Tradition of its signification . Their Prophets express'd themselves in a very dark and figurative way , full of strange Allusions , and lofty Phrases ; and since these were to lead them to the Messias , and yet seem capable of very different Senses , all this required an Infallible Expounder . They were one Nation , so that Unity was in many respects most necessary to their Preservation ; they were for many Ages strongly set on Idolatry , so that a solemn , publick and Infallible Authority was the more necessary . There were also provisions in their Law , much more express than any can be pretended in the New Testament , requiring them when they had any Controversies within their Gates , to come up to the Temple to the Priest that stood there , to minister before the Lord , as well as to the Judge ; and they were upon pain of death to submit to their Determinations . This matter is set out in such a variety of large and positive Expressions , that tho perhaps that passage belongs to their Law Suits , ( But by the way , that of tell the Church , seems to be limited to the same sort of matters ) yet if a parity of Reason , or if the Letter of the Law is consider'd , this will go much further towards an absolute Submission , which seems to suppose an Infallible Authority , than any thing that can be alledged for the like out of the New Testament ; not to mention other Expressions of asking the Law at the Priest's mouth , and that his Lips should preserve knowledge , for he was the Minister of the Lord of Hosts : These things , I say , seem to make out a very fair Title to Infallibility under the Mosaical Dispensation ; and they continu'd to be not only the True , but indeed the Only Church that God had on Earth , till the Dispensation of the Gospel was opened : They had still among them the Federal Means of Salvation , which is all that is necessary to the Being of a Church . Our Saviour join'd both in Temple and Synagogue-Worship , which alone is enough to prove them to have been a true Church . In this we plainly see the Sophistry of one Argument , which perhaps makes some Impression on weak minds , That a True Church must be true in its Doctrine : it must indeed have those things that are necessary to keep up its Federal Relation to God ; so the Iews had their Circumcision and Sacrifices , together with the rest of the Temple-Service : But yet that Church had fallen under two great Errors , that had a vast Extent , as well as a very fatal Consequence . They understood all the Prophecies of the Messias in a literal sense of a Temporal Prince , and a Glorious Conqueror . Here Oral Tradition fail'd , in that , which of all other things was the most important for them to understand aright , since their mistakes in this occasion'd their rejecting the True Messias , which drew on their final Ruin. The other Error was also very fatal , for it brought them under a vast Corruption of their Morals . They thought the ritual part of their Religion was of such high Value in the sight of God , that this alone , together with many invented Rites that had been handed down to them by Tradition , were of such Value in the sight of God , that they did compensate for the grossest Immoralities , and excuse from the most important Obligations of the Moral Law. These things had pass'd down among them by Tradition from their Fathers , and had corrupted all their Notions about Religion : so that here we see all the arguings from a seeming necessity of things for an Infallible Authority , are only vain Imaginations , which do not hold in Instances , in which we have all the plausible Reasons of looking for them . Nor does it appear , that it is any greater Imputation on the Goodness of God , that he has not provided an Infallible Remedy against Error , than that he has not provided an Infallible Remedy against Sin. Sin is that which of its own nature bears the greatest opposition to the Attributes of God , and to his Dominion . and that does defile and corrupt our Souls the most . We can much more easily apprehend , that God can bear with a man that lives in Error , than with one that lives in Sin : The one can consist with good Intentions and a Probity and Integrity of heart : for he who is in Error , may think that he is serving God in it , and so it can dwell in the same breast with the Love of God , and of our Neigbhour , which are driven out by Sin. The true design of Religion , is to give us such degrees of Light and Knowledge , as may preserve us from Sin , and purify our Hearts and Lives . Holiness is a much more certain Character of a man's being in the favour of God , than all the degrees of Knowledge possible . Upon all these grounds we may conclude , that there is no reason to think , that God should have made a more certain Provision against Error , than he has made against Sin. Now what are the Provisions against Sin ? God offers the free pardon of all past sins , to encourage us to forsake them ; he gives us secret Assistances to fortify our Endeavours against sin ; he sets before us unspeakably vast Rewards and Punishments ; and he accepts of a sincere , tho imperfect Obedience ; so here a great deal is left to the freedom of our Wills. God will not work in us as in necessary Agents ; but having made us capable of Liberty , he leaves us to the use of it , and if we perish , our perdition is of our selves . And therefore , if we will not apply our Faculties , and use our best Endeavours to become truly Holy , the blame must lie upon our selves ; for God will not convey into us by his Power , such Principles and Dispositions as shall force us to be good ; and unless we do what lies in us at the same time , that we pray to him for inward Aid from him , we have no reason to hope that he will hear us . In like manner , He has call'd us to a Religion that lies in a very little compass ; he has order'd it to be deliver'd to us in Books , writ in a great simplicity of Style ; he has given us Understandings capable of knowledge , and of great Industry in the pursuit of it ; and we feel this difference in our natures , in seeking after Truth , from following after Holiness ; that there is no natural disposition in us to Error , or against Truth ; whereas there are born in us Propensities , that we feel to be deeply rooted in us against Holiness , and in favour of sin . Among men , some are naturally inquisitive , made and fitted to dive deep into profound Searches ; these men do in Religion , as well as in all other Arts and Sciences , so open and clear the way to slower and lazier minds , that they render things easy to them . And as we have no reason to imagine , that God should have laid insuperable Difficulties in the way to Divine Knowledge ; so those few that are in it , have been so overcome by the men of Labour and Learning , that even the Church that boasts of Infallibility , would have made a small progress without their Endeavours . And why should we imagine , that a Religion which we feel to be so hard in practice , should be made so easy in the speculative part , that we should be in no danger , and need no Industry to understand it . A Promise of the Spirit is indeed pretended , that the Church should be thereby guided into all Truth . But it is to be consider'd , that this Promise was made personally to the Apostles , who were Inspir'd , and so were infallibly guided , which appears more plainly from the following words , and he shall shew you things to come ; that is clearly a promise of the Spirit of Prophesy , to which , since no Body of men can now pretend , they cannot claim the other neither ; for both must go together , according to the force of those works : Nor is there any reason from those words to conclude , that this , any more than the Inspiration of the Apostles , was to descend to others after them ; or if any will , through a parity of Reason think , that this was to continue in the Church , why should it not belong to every Christian , and not be confin'd to any Body or Succession of men ? especially since those who think that the same parity will hold as to the other effects of the Spirit promis'd there , of its dwelling in them , of bringing things to their remembrance , of giving them Confort , Peace , Ioy and Victory over the World , and that these do descend to others after the Apostles , do believe that they belong to all Christians , and are not to be contracted to a small number . Now if all the other promises were to descend thus , why not this of being led into all Truth , as well as the rest ? For all promises , even tho express'd in positive words , do carry a condition naturally in them : so that when this promise is believ'd to belong to all Christians , yet it is not absolute , but supposes men's using their utmost Endeavours with an honest and good Mind ; in which case no man can deny , but that whether that promise was specially meant to them or not , yet it shall be so far accomplish'd in them , that they shall be left in no Error that shall be fatal to them ; but that either they shall be deliver'd from it , or that it shall be forgiven them , since it is inconsistent with the Notion of infinite Goodness , that any man should perish , who is doing all he can in order to his Salvation . If it be said , That Error does disturb the Peace and Order of the Church , beyond what is to be apprehended from Sin. Error runs men into parties , and out of those , Factions do arise , which break not only the Peace of the Church , but the whole order of the World , and the Quiet of Civil Society : whereas Sin does only harm to those who are guilty of it , or to a few who may be corrupted by their ill example . But to this it is to be answer'd , That Sin does naturally much more mischief to Mankind , than Error : he that errs , if he is not Immoral with it , is quiet and peaceable in his Error : therefore still the greatest mischief is from Sin , which corrupts men's Natures through its own Influence . And the mischief that Error does procure , arises chiefly from the pretensions to Infallibility , or something that is near a-kin to it ; for if men were suffer'd to go on in their Errors with the same undisturbed quiet that they have for most of their sins , they would probably be much quieter in them ; since Sin of its nature is a much fiercer thing than a point of Speculation can be suppos'd to be : but if men apprehend Inquisitions , or other Miseries , upon the account of their Opinions , then they stand together , and combine for their own Defence and Preservation ; so that it is not from the Errors themselves , but from the methods of treating them , that all those Convulsions have arisen , which have so violently shaken Churches and Kingdoms . But the last and Main thing that is urg'd on this Head is , That no private Understanding is strong enough to find out Truth , in all the points of Religion : that it is an indecent and an insolent thing for private men , for Tradesmen perhaps , or for Women , to pretend to expound Scripture , or to judge in points of Religion : This feeds Pride and self-conceit beyond any thing that can be imagin'd ; whereas a Spirit of Submission and Humility , of thinking others , particularly Superiours , wiser than our selves , has so great a resemblance to the Spirit of the Gospel , and seems to agree so well with the design of this Religion , that we must believe it to be a part of it . This is indeed specious ; but after all , it is to be consider'd , that God has made us of such a nature , that our apprehensions of things must determine us whether we will or not ; and it is not likely that God would make us as he has done , and yet at the same time so limit our Faculties , that they should not be imploy'd in the Matters of Religion . We naturally love Freedom , and we believe things the more firmly , the more profoundly we have inquir'd into them ; when we come to be once fully satisfi'd about them ; when we find our selves oft call'd on in the Scriptures to search them , to prove all things , to try the Spirits ; when we see a great part of the New Testament was directed to whole Churches , to all the Saints , that is , to the whole Body of the Christians ; when so much of it is writ in the Style of one , that argues , that descends from that Apostolical Authority by which he might have commanded those he writes to , to receive and rest in his Decisions ; and that lays things in their natural Connexions and Consequences before those he writes to ; we see in that such an appeal to their Reasons , and that even in the Age of Miracles , in which there was another sort of Characters of the Divine Commission , that render'd the Apostles Infallible ; when I say , this Appeal was made to their Reasons and Understandings at that time , it seems much more reasonable , that in the succeeding Ages men should have a right to imploy their Faculties in finding out the Sense , and examining the Books of the New Testament . Here let us consider the state of every Iew at that time , and see if this reasoning for Authority and Infallibility was not then as strong to keep him in Judaism . There was a Controversy between the Apostles and the Sanhedrim , whether Iesus was the Messias , or not ? A decision of this was in a great measure to be made from the Prophecies in the Old Testament concerning the Messias , which were urg'd by the Apostles ; but the Rabbies , the Scribes and Pharisees , put other senses on these . Now what was a private Iew to do ? Must he take upon him to judge so intricate a Controversy ? Must he pretend to be wiser than all the Doctors of their Law , or the Conveyers of their Traditions to them ? Must he set up his Skill and Reason above theirs ? Thus we see that if this Reasoning is true , it being founded on Maxims that are equally true at all times , then it was as true at that time as it is now . It is of no force to say , that the Miracles which our Saviour and his Apostles wrought , gave them such Powers , that the people were upon that account bound to believe them , rather than their Teachers : For one part of the Debate was , both the truth of the Miracles , and the Consequences that arose from them . So the Appeal , according to this way of Reasoning , did still lie to their Sanhedrim . In a word , In such Matters every man must judge for himself , and every man must answer to God for the Judgment that he has made ; he judges for no body else , but for himself . He , and He only can be the Judge ; and if he uses a due degree of Industry , and frees himself from every corrupt Biass , from Pride , Vain-glory , and affectation of Singularity , or the pursuing any ill ends ; under those appearances of searching for Truth , and the adhering to it , he is doing the best thing , which according to that nature of which God has made him , he can do ; and so he may reasenably believe , that he shall succeed in it : Nor is there any pride in this , for a man to think according to his own Understanding , no more than to see with his own Eyes . His Humility ought to make him slow and cautious , modest and fearful ; but no humility can oblige him to think otherwise than he feels he must needs think . Among the Works of the flesh , Heresies or Sects are reckon'd as one sort and species . Now by Works of the flesh , are to be understood the appetites of a vicious and depraved nature : the meaning therefore of reckoning Heresies among these is this , That when a man out of a bad disposition of mind , and on ill designs , chuses to to be of a party , he then is a Heretick ; but he that in sincerity of Heart goes into persuasions , from an overcoming sense of their Truth , cannot be one , because he does not chuse his persuasion out of a previous ill design ; but is of it , not out of choice , but necessity ; since his Understanding , in which those matters may be variously represented , offers them so to him , that he must believe them to be true ; in the same manner in which he apprehends them . If upon this Principle there happen to be many Sects and Divisions in the Church , this is a part of that Wo that Christ left upon the World , by reason of Offences and Scandals ; for he forsaw that they must needs come . God has made this present Scene of Life , to be neither regular nor secure : The strange Follies and Corruptions of Mankind must have their Influence on Religion , as well as they have on all other things . God has reserv'd a fulness of Light and of unerring Knowledge to another State : Here we are in the dark , but have light enough , if we have honest Minds to use and improve it aright , to guide us thither ; and that is the utmost share that God seems to have design'd for us in this Life : we must therefore be contented , and make the most of it that we can . I go next to shew ; That the same Difficulties , if not greater ones , he upon those who build on Infallibility : for before they can arrive at the use of it , they must have well examin'd and be fully assur'd of two things , either of which has greater Difficulties in it , than all those put together with which they press us . First , They must be convinced that there is an Infallibility in the Church ; and next , they must know to which of those many Churches into which Christendom is divided , this Infallibility is fastned . Unless the design is to make all men take their Religion implicitely from their Forefathers , these things must be well consider'd : If men are oblig'd to adhere blindly to the Religion in which they were bred , then Iews , Heathans and Mahometans must continue still where they are . If this had been the Maxim of all times , Christianity had never got into the World. If then men are allow'd to examine things , they must have very good reason given them for it , before they can believe that there is an Infallibility among men : Their own Reason and Observation offers so much against it , that without very clear grounds they ought not to receive it . Now the reasons to persuade it , must be drawn either from Scripture , or from outward visible Characters that evidence it . The Scriptures cannot be urg'd by these men , because the Scriptures , as they teach , have their Authority from the Testimony of the Church ; Therefore the Authority of the Church must be first prov'd , for the Church cannot give an Authority to a Book , and then prove its own Authority by that Book : This is plainly to prove the Church by her own Testimony , which is manifestly absurd ; it being all one , whether she affirms it immediately ; or if she affirms it , by affirming a Book in which it is contain'd ; here a Circle is made to run for ever round in , Why do you believe the Church ? because the Scriptures affirm it ; and why do you believe the Scriptures ? because the Church affirms them . I do not deny , but they may urge the Scriptures for this , very pertinently against us , who acknowledge their Authority : but I am now considering upon what grounds a man is to be instructed , in the stating the grounds of his own Faith , and resolving it into Principles . In this an Order must be fix'd , and in the progress of it , every step that is made must be prov'd without any relation to that , which is afterwards to be proved out of that : and therefore , either the Church or the Scriptures must be first prov'd , and then other things must be prov'd out of that which is once fix'd and made good . But in the next place , if we should suffer them to bring Proofs from Scripture , how shall it he prov'd that the true sense of them is that which makes for infallibility ? Other senses may be given to them , which may both agree to the Grammatical Construction of the words , to the contexture of the Discourse , and to the Phraseology of the Scriptures : who shall then decide this Matter ? It were very unreasonable to prove what is their true Sense by the Exposition that any Church puts on those passages in her own favour ; that were to make her both Judge and Party in too gross a manner . Therefore at least th●se passages , and all that relates to them , must fall under the private Judgment : and in these Instances , every man must be suffer'd to expound the Scriptures for himself ; for he cannot be bound to submit to any exposition of them , but that which satisfies his own Reason : and if this step is once admitted , then it will appear as reasonable to leave a man all over , to the use of his Faculties ; since these passages , and that which necessarily relates to them , will lead a man into the understanding of the hardest parts of the whole New Testament . If this method is let go , they must prove the Infallibility of the Church by Arguments drawn from some other Visible Characters , by which a man is to be convinc'd that God has made her Infallible : If there were such eminent ones , as the gift of Tongues , Miracles or Prophecies , that did visibly attest this , here were a proof that were solid indeed ; It were the same with that , by which we prove the Truth of the Christian Religion : But then , these Miracles must be as uncontestedly and evidently proved ; they must also belong to this point , that is , they must be Miracles publickly done to prove the truth of this Assertion . But to this Appeal they will not stand , what use soever they may make of it to amuse the weaker and the more credulous . The Character of an uninterrupted Succession from the days of the Apostles , is neither an easier nor a surer one , since other Churches whom they condemn , have it likewise ; nor can it be search'd into by a private man , unless he would go into that Sea of examining the History ▪ the Records and Succession of Churches . This is an Enquiry that has in it , Difficulties vastly greater and more insuperable , than all those that they can object to us . If they will appeal to the vast Extent of a Church , that so many Nations and Societies agree in the same Doctrine , and are of one Communion ; this will prove to be a dangerous point ; for in the state in which we see Mankind , Numbers make a very bad Argument . It were to risque the Christian Religion too much , to venture on a Poll with the Mahometans : In some Ages the Semi-Arrians had the better at numbers , and it is a question , if at this day , those that are within or without the Roman Communion make the greatest body : Nor must a man be put to chuse his Religion by such a laborious and uncertain way of Calculation . To plead a continuance in the same Doctrine that was at first deliver'd to the Church by the Apostles , is to put the matter upon a more desperate issue : For as no man can hope to see to the end of this , so it lets a man in , into all Controversies ; when he is to compare the present Doctrine with that which was deliver'd by the Apostles . Let then any Character be assign'd that shall oblige a man to believe the Church Infallible , and it will soon appear very evidently , that the searching into that , must put the world on more difficult Enquiries , than any of those , that we are pressed with : and that in the issue of the whole , the determination must be resolv'd into a private Judgment . Another Difficulty follows close upon this , which is , In what Church this Infallibility is to be found ? Suppose a man was born in the Greek Church , at any time since the IX . Century , how shall he know that he must seek the Infallibility in the Roman Communion , and that he cannot find it in his own ? He plainly sees , that the Christian Religion began in the Eastern parts ; and by every step that he makes into History , he clearly discerns that it flourished for many Ages most eminently there ; but now that there is a breach between them and the Latins he cannot judge to which Communion he is to adhere , without he examines the Doctrine : for both have the outward Characters of a Succession of Martyrs and Bishops , of Numbers , and an appearance of continuing in the same Doctrine ; only with this difference , that the Greeks have the advantage in every one of these : they have more Apostolical Churches , I mean founded by the Apostles , than the Latins ; and they have stuck more firmly with fewer Additions and Innovations , to their Ancient Rituals , than the Latins have done : How can he then decide this matter , without examining the grounds of their difference , and making a private Judgment upon a private Examination of the Scriptures or other Authorities ? If it be said , that the present depress'd and ignorant state of those Churches makes it now very sensible , that there can be no Infallibility among the Easterns . To this it is to be answer'd , that I have put the case all-along from the 9th . Century downward ; In many of those Ages the Greeks were under as good Circumstances , and had as fair an appearance as the Latins had , if not better : for the outward appearances of the Roman Communion in the next Centuries , the 10th . and 11th . are not very favourable , even by the Representation that their own Writers have made of them ; and if we must judge of the Infallibility of a Church by outward Characters , it may be urg'd with great shews of Reason , that a Church which under all its Poverty and Persecutions , does still adhere to the Christian Religion , has so peculiar a Character of bearing the Cross , and of living in a constant state of Sufferings , that if Infallibility be in the Church as a favour and priviledge from God ; and not as the effect of human Learning and other Advantages , I should sooner believe the Greek Church Infallible , than any other now in the World. But when these difficulties are all got over , there remain yet new and great ones . Suppose one is satisfi'd that it is in the Roman Church ; he must know where to find it : without this , it is of no more use to him , than if one should tell a hungry man that there is food enough for him , without directing him where to seek for it ; he must starve after all that general Information , if he has not a more particular direction . And therefore it seems very absurd to affirm , that the believing of Infallibility is an Article of Faith , but that the proper Subject in whom it rests , is not likewise an Article of Faith. This is the general Tenet of the whole Roman Communion , who that they may maintain their Union , notwithstanding their difference in this , do all agree in saying , that the subject of this Infallibility is not a matter of Faith. This destroys the whole pretension ; for all the Absurdities , of no end of Controversies , of private Judgment , and every man's expounding the Scriptures , do return here , and the whole design of Infallibility is defeated : For how can a man be bound to submit to this in any one Instance , or to receive any proposition as coming from an Infailible Authority , if he does not know who has it ? Thus , according to that Maxim of Natural Logick , that a Conclusion can have no certainty beyond that which was in both the Premises ; if it is not certain with whom the Infallibility dwells , as well as that there is an Infallibility in the Church , all the noise about it will be quite defeated , and of no use : If a man had many Medecines , of which one was an Infallible Cure of such or such Diseases , can it be suppos'd that he would communicate these to the World , and tell that one of them was infallible , without specifying which of these was the infallible one ? There are some things that look so extravagant , that really it is an absurd thing to suppose them , of which this seems to be evidently one , That God should have left an Infallibility to his Church , and not have declar'd with whom this , the greatest of all Trusts , to which probably many would pretend , was lodged . So that this , which is the general Doctrine of the whole Roman Communion , has an absurdity in it that cannot be reconcil'd to common sense and reason . Many among them put it in the whole diffusive body of all Christians ; to which purpose the words of Vincentius Lirinensis are perpetually repeated ; but after all , this is only to abuse people : for if the sense of the Church in all Places and Ages must be sought for , here come endless enquiries , and some of them cannot possibly be made , the History of many Ages and Churches being lost . If this is made the Standard , as the labour becomes Infinite , so after all , it resolves into private Judgment , since every man must judge as he sees cause , and must collect the sense of Ages and Churches from Authors , which as they are often both dark and defective , so he must understand them as well as he can , by his own Judgment and Observation , unless some Infallible Expounder , or Declarer of their Sense , is set up , and then the Infallibility is translated from hence to the Expounder . And indeed , it is so hard to trace a great many points of Controversy , thro even the first and best Ages , that the Church must fall under great Difficulties , if this Hypothesis is assum'd for maintaining the Infallibility . And when all is done , we see by the performances of the Writers of Controversy , that both sides think they can justify themselves by the Ancient Fathers as well as by the Scriptures : So that all these Absurdities that are urg'd against apealing to the Scriptures , or arguing from them , as that to which all Hereticks do fly and in which they shelter themselves , will return here with the more force ; because these Writings are much more Voluminous , and are writ in a much more entangl'd and darker Style ; so that these two Objections lie against this way , That it is both vast , if not impossible as to the performance of it ; and next , that after all the pains that can be taken in it , it is of no use , for private Judgment will still remain ; so that Controversies cannot be ended in this way . Others are for the diffusive Church of the present Age , and put Infallibility there : for they reckon thus ; That every Age of the Church believes as the former Age believ'd , till this is carried up to the Apostles themselves . This is to resolve all matters into Oral Tradition , and to suppose It infallible : and indeed , if we can believe that the generality of Christians have in all Ages been wise , honest and cautious , and that the generality of the Clergy have in all Ages been faithful and inquisitive , we may rely upon this , and so believe an Infallibility : But at the same time , and upon this Supposition , we shall have no occasion for it ; since if Mankind could be brought to such a pitch of Reformation , there would be no Controversies , and so no need of a Judge to decide them Infallibly : But if we will admit that , which we see to be true , and know to have been true in all Ages , that men are apt to be both ignorant and careless of Religion ; that they go easily into such Opinions as are laid before them by men of Authority and Reputation ; and that they have a particular liking to superstitious Conceits , to outward Pomp , and to such Doctrines as make them easy in their ill practices ; then the supposition of every Age's believing nothing but that which it learn'd from the former , falls quite to the ground . If we can also imagine , that the Clergy have been always careful to examine Matters , and never apt to add explanations or enlargements even in their own favours ; or if on the contrary , we see a gross Ignorance running through whole Ages ; if we find the Clergy to have been ambitious and quarrelsome , full of Intrigues and Interests , then all this general specious prejudice in favour of Oral Tradition , vanishes to nothing . All this will be easier to be conceiv'd , if we state aright the difference between those times and our own . Now , Printing has made Learning cheap and easy , the disposition of Posts , the commerce of Letters , the daily publication of Gazettes and Journals , fill the World with the knowledge of such things as are now in agitation . But when all was to be learn'd from Manuscripts , Knowledge was both dear and difficult ; and the methods of communicating with the rest of the World , were both slow , and often broken ; so that this thread of Oral Tradition will not prove a sure Guide . There is an humour in men to add to most things , as they pass through their hands ; if it were but an Illustration , which seems not only innocent , but sometimes necessary : Those Enlargements would very naturally be soon consider'd as parts of the Doctrine : and to these in a constant gradation , new Additions might still be made , and Inferences from Illustrations would in conclusion become parts of their Doctrine . If I did not limit my self in this Discourse , it were easy to apply this both to the Doctrines of Redeeming out of Purgatory , to those of praying for the dead , or invocating Saints , and the worship of Images . It is confest by the Assertors of this Hypothesis , that the whole face of the Latin Church is chang'd both in her Worship and Discipline ; tho these are more sensible things , than points of meer Speculation , which in dark Ages could not be much minded ; whereas the other are more visible , and make a more powerful Impression ; besides , that all those changes arise out of some new Opinions to which they related , and on which they are founded : A change then that is confess'd to be made in the one , does very naturally carry us to believe that a change was also made in the other . We do all plainly see , that some Traditions that come very near the Age of the Apostles , and that seem to be Expositions of some parts of the New Testament , were chang'd in other Ages . The belief of Christ's reigning a Thousand years on earth , is one of these ; for which , tho it is now laid aside in that Church , there is another face of a Venerable Tradition , than for most of their Doctrines . We see a practice that was very Ancient , and that continu'd very long , which arose out of the Exposition of those words , Except ye eat my Flesh , and drink my Blood , ye have no life in you , by which Infants were made partakers of the Eucharist , was afterwards chang'd in that Church ; tho it is much less easy to think how that should be done , than almost how any other should be brought about : for those words being understood of an Indispensible necessity of the Sacrament to Salvation , and all Parents having naturally a very tender Concern for their Children , nothing but an absolute Authority , against which no man durst so much as whisper , could have brought the world to have parted with this . It were easy to carry this to many other Instances , and to shew , that not only Ritual Traditions , but Doctrinal ones , such as were found on Explanations of passages of Scripture , have varied . It were perhaps too invidious to send men to Petavius , to find in him how much the Tradition of the several Ages has vari'd in the greatest Articles of the Christian Doctrine . It is no less certain , that Origen laid down a Scheme with relation to the Liberty of man's Will , and the Providence of God , that came to be so universally receiv'd by the Greek Church , that both Nazianzen and Basil drew a sort of System out of his Doctrine , in which those Opinions were asserted , and large Quotations were gather'd out of him , explaining them with most of the Difficulties that do arise out of them : and as this Book had not only Origen's own Authority to support it , but likewise that of those two great Men who compil'd it ; so it passed down , and was the uncontested Doctrine of the Greek Church : But St. Austin being engag'd into Disputes with Pelagius , fram'd a new System that had never been thought of before him ; and yet the Worth and Labours of that Father gave it so a vast Reputation , that this was look'd on in several Ages as the Doctrine of the Church ; and Learning vanishing at that time , the Roman Empire being then over-run by Barbarians , his Book came to be so much read , and so universally receiv'd , that it gave no small suspicion , if any one oppos'd his Tenets : yet Cassian , who was a Greek , and was form'd in their Notions , writ a Book of Conferences , which contain'd the Precepts of a Monastick State of life , that were digested in so good a method , and writ with so true an Elevation , that it is perhaps one of the best Books that the Ancients have left us . This came to be held in such Esteem , that all the Monks read it with a particular Attention and Regard . In it the Doctrine of Origen and the Greek Church was so fully set forth , that this , and perhaps this alone , kept up a secret opposition to St. Austin's Doctrine , tho that came to receive a vast strengthening from Aquinas and the Schoolmen that follow'd him : and yet at the time that Luther and Calvin , in opposition to the Church of Rome , built much upon St. Austin's Authority , almost all all that writ against them , argu'd according to the Sentiments of the Greek Church : but those of Louvain , and the Orders of the Dominicans and Augustinians did so maintain St. Austins and Aquinas's Doctrine , that tho it was not liked , because it seem'd to be too near theirs who were to be condemn'd as Hereticks ; yet the Council of Trent seem'd still to stick to St. Austin . Since that time the Iesuits Order , who tho they at first set up for St. Austin's Doctrine , yet since have chang'd their minds , and taken themselves to the other side , have by their Influence both at Rome and in other Courts , so chang'd the Sense of the greater part of that Church , that it is plain , tho St. Austin's Name is too great to be openly disparaged , yet they are now generally in the contrary Hypothesis . This I only instance to shew , that in Speculative Points it is no hard matter to make multitudes go from one Opinion to another , and to alter the Tradition of the Church , that is , to bring one Age of the Church to think otherwise than another did . But after all , Oral Tradition cannot be set up as the Judge of Controversies , much less as the living and speaking Judge , it is no real being , nor do we know where to find it : The Tradition of one Body among them differs from another , as in the point of the Immaculate Conception of the Blessed Virgin , in which an Opinion has been lately started , which is now receiv'd into all their Rituals , and has given occasion to many Acts of Worship and publick Devotions , which is most expresly contrary to all Ancient Tradition ; and yet is become now so Sacred , that the whole Dominican Order feels no small Inconvenience by their being oblig'd , as the Followers of Aquinas , to maintain the contrary . The Traditions of one Nation are question'd by another , particularly in this important Point of the Subject of this Infallibility . It is also impossible for any man to find this out ; must he suspend his Opinion till he has gone round the Church , to ask every man what he was bred to ? This , as it could not be suffer'd , so it could not be so fully found out , as to put a man in the way to end all Controversies ; in this a private Judgment must again come in : For tho it were granted that Oral Tradition is a Rule to judge Controversies by , it can never be pretended that it is the living and speaking Iudge that must determine them . I come now to the two more receiv'd Opinions in this matter ; the one puts it in a General Council , and the other puts it in the Pope ; and both the one and the other pretend that the Church Representative is in them . As for the pretence of some who seem to make a Third party , and believe it to be in a Council confirm'd by the Pope ; this is only a plausible way of putting it wholly in the Pope ; for if the Definitions of a Council have no Infallibility in them , till the Pope's Consent and Approbation is given ; then it is plain , that all the Infallibility is in him , and that he only chuses to exert it in that solemn way : For either Christ gave it to St. Peter and his Successors , or he gave it not ; if he gave it not , that pretension is out of doors ; if he gave it to them , we plainly see no Limitations in the grant ; and whatsoever Rules or Methods may have become authoris'd by Practice and Custom , they are only Ecclesiastical Constitutions , but can never be suppos'd to limit Christ's Grant , or to give any share of it to others . It will be to no purpose to object here , That as some Constitutions , our own in particular , are so fram'd , that the Legislative Authority , tho it flows only from the King , yet is limited to such a Method , that it cannot be exerted but with the Concurrence of Lords and Commons , so it may be also in the Church ; and thus the Pope can only use his Infallibility in Concurrence with a General Council , or at least , that both together are Infallible . But tho human Societies may model themselves as to their Legislation which way they will , this will only prove , that as to the Government and Administration of the Church , she may put her self into such a method as may be thought most regular and expedient ; and thus the Council of Nice limited the Bishops of a Province , to do nothing without the consent of the Metropolitan : yet whatever may be done in sub●ltern Bodies , where things that are done amiss may be rectifi'd by Appeals , the Supream and last Resort must be left to the full freedom in which Christ has constituted his Church . It must be further consider'd , That Infallibility is not like ordinary Jurisdiction or Legislation , which may be moulded according to the conveniences of Society ; it is a Priviledge , which if the Church has it at all , she has it by an immediate Grant from Heaven ; and so she must enjoy and apply it according to the Ten or of that Grant , and she cannot expect to have it continu'd to her , but as she observes the nature of the Grant. Indeed if it were given her at large , to be modell'd and lodg'd as she pleases , there might be a power in her to limit the use of it to such forms as should be least liable to Exception or Abuse : But either it is granted to a single person , or to the body in general : If it is granted to a single person , then he , and he only has it . He may indeed , if he pleases , in order to his being better inform'd or obey'd , call a General Council ; but their proceedings are only preparatory to his using the Infallibility , which is singly in himself : Nor can the Divine Grant be limited as to the exercise or use of it ; all such Rules must still be at the Pope's discretion . On the other hand , If the Grant is given to the Community of the Pastors , then the Infallibility must be in them , and cannot be limited or supposed to stay for the Consent of any one Bishop ; for whatsoever regard may he had to any one man , by reason of the Dignity of his See , or his other Circumstances ; yet still this must be but a point or form of human Prudence : for the Infallibility must be where Christ has placed it , and cannot be transferr'd from thence , or be put any where else : So unless it is said , that Christ has put this Infallibility between Pope and Council in so express a manner , as all Constitutions do , which are under a mixed Legislation , which is not pretended ; then it must be lodged either in a General Council , or in the Pope , and cannot be in both . This then is to be examin'd in the next place . I begin therefore to examine the Plea for the Infallibility of Councils . It is at first no small prejudice against this Opinion , that the Church was Constituted , and had continu'd 300. years before any thing that has the shadow of a General Council was call'd : so if an infallible Judge of Controversies be necessary to the Church , here we see she subsisted , in her hardest times , in which she was the most distrest both by Heresies and Persecutions , without one . We also see , that she has been these last 130. years without one , tho there are warm Disputes among them , both in Speculative and Practical Doctrines , both sides reproaching one another with Heresy : and as there is little prospect of a Council , neither the Court of Rome , nor the Courts of other Princes , who have among them taken away all the Primitive and Canonical Rights of the Church , which an honest Council must desire to regain , being concern'd ever to have one : So if a Council were necessary , it is not very easy to see how it should be brought together . During the Greatness of the Roman Empire , it was in the Emperor's power to have brought the Bishops together at his pleasure ; but now this depends upon the Pope , who summons them , having obtain'd the consent of the Princes of Christendom , which is subdivided into many different Soveraignties , This Matter depending then so entirely upon the See of Rome , there is no reason to look for one from them ; for they pretending to have the Infallibility in themselves , should very much derogate from that , if they summon'd a Council for a decision in Doctrinal Matters , they being in possession of judging these at Rome : And as for Matters of Discipline , except we can imagine , that they will be content to part with that Authority which they have assum'd over all Sees and Churches , and over all the Canons of the Church , we cannot see reason to fancy that they will ever call one . If they should , the consent of all Soveraigns must likewise be obtain'd ; for it being a part of the Civil Authority , to keep Subjects within the Princes Dominions , they cannot be oblig'd to send their Bishops and Divines to a Council , unless they please . This is a power which seems to belong to them , it is certain they claim it , and very probably would put it in execution , if that matter came to be contested : So here are very great Contingencies to be conquer'd before a General Council can be brought together . Now it is not very likely that Christ should have left so great and so necessary a power to his Church , by which all Controversies must be judged , which yet must be at the mercy of so many Accidents before it can be brought to work ; and that the bringuing together of those Councils should depend so entirely upon them , against whose Pretensions or Usurpations it seems to be most necessary . But to go more closely to this Opinion , If the Infallibility lies in a General Council , it is first necessary that we know who are the Members that must constitute this Council ; whether the Laity have a right to be in it , and to Judge , or not ? We find the Brethren as well as the Elders join'd with the Apostles in that first Council , to which all subsequent Councils pretend they have succeeded , and whose Style , It seemed good to the Holy Ghost and to us , is one of the Foundations of this Authority . Why then are the Brethren , or the whole Church , that is , Lay Christians , whom even the Apostles , tho Inspir'd , took to consult and judge with them ; Why , I say , are they now excluded ? It is also probable , that by Elders or Presbyters , are to be meant those to whom that name was afterwards appropriated ; why then are they shut out ? In a word , If by a Divine Grant Infallibility belongs to a General Council , we have a just Right to ask for a Definition of the Council , by the same Authority ; otherwise we may ascribe Infallibility to those to whom God never meant to give it . Must this Council consist of all the Bishops of the Christian Church ? For tho this is both unreasonable , and scarce possible , yet if the Infallibility is given in common to the Pastors and Bishops of the Church , then it will be hard to shut out any from it , if because of their distance , their Age , or their Poverty , they cannot come to it ; and if tho a general Summons is pretended , to give all men a right to come , yet it is certain , that only a few of those who have lived at a distance have come , even in the best Ages ; those few will either be men of a greater degree , of Wealth , of Heat , or of Health , and will be probably men pickt out by their Princes , as the fittest to serve their ends . Now if the Divine Grant be to the whole Body , it will not be easy to shew , that even the most numerous of those Meetings , that pass for General Councils , were truly such . Or if it is said , that those few of remote Provinces come in the name of the rest , and so represent them ; it must first appear , whether such a thing as Infallibility can be deputed : indeed where a Controversy is already known , Churches may send men fully instructed in their Doctrine , who may be thereby well impower'd to declare , how the Doctrine and Tradition has been setled among them : But if a Judgment is to be made upon the hearing of Parties , and the discussing their Reasons on both sides , which must be the case , otherwise here is no Infallible Judge ; then in that case , men at a distance , who never heard the matter , but very generally and partially , cannot do this : therefore such as come to a Council , must have the full power of Judging . We know , that in Fact such Powers or Instructions are seldom given , and in these latter Ages they will not at all be allow'd ; for the Bishops so instructed , must be consider'd as the Proxies of their Principals , and vote in their name , which is contrary to the practice of all Councils exept that of Basile , and can never be endured at Rome , where every Italian Bishop , tho his See is in some places but a small Parish , is reckon'd in the Vote equal with any of those few that come from great Provinces . Now these are all Difficulties of such weight , that it will not be easy to settle them with any Divine Warrants , the Scripture being silent as to all such matters . Nor is it clear , whether the whole Council must agree in the same Sentence ; or if a major number , tho exceeding by one single voice , is sufficient . If the Council at Ierusalem is insisted on , as the Precedent to other Councils , we see that All agreed there : And if this Infallibility is a power that Christ has left in his Church , as necessary for her Peace and Preservation , it may be reasonable enough to suppose , that for giving their decisions the more Authority , he should so order this matter by his Providence , that they should all agree in their Judgments : For after all , when a thing is carri'd but by One vote , tho according to the Rules of all Human Courts , it must be good in Law ; yet it is not easy to think , that God would lodge such an Authority , and suffer it to turn upon so small and so despicable an Inequality . In conclusion , It does not appear from the Scriptures , whether in such decisions the Bishops should expect a Divine Inspiration , such as that which setled the Judgment in the Council of Ierusalem , or not . The meaning of those words , It seemed good to the Holy Ghost , and to Vs , seems to be this ; That as they of themselves were resolv'd on making that decision , so an immediate Inspiration , which was own'd by them all , did finally determine them in their Resolution : Or it may be suppos'd to relate to that Effusion of the Holy Ghost upon Cornelius and his Friends , that being a solemn Declaration , that men might be accepted of God , while they were yet uncircumcised ; and that by consequence , the Gentiles were not bound to the observance of those Precepts , which did not oblige any but such as were circumcised . So that what they then decreed , was only a general Inference which they drew from that particular case : And so they made a decision in favour of all the Gentiles , from that which had happened to Cornelius . This is the clearest account that can be given of these words , which understood otherwise , look as if they had added their decision , as the giving a further weight to that made by the Holy Ghost , or as a Vehicle to convey it , which is too absurd to suppose : Now if any build upon that Council , they must make the parallel just , and shew that the Holy Ghost interposes in their Conclusions . To all these Considerations we must add this , That the first Councils are to be supposed to have understood their own Authority ; or at least the sense of the Church at that time concerning it . They considered the several Passages of Scripture , and framed their Decisions out of them ; which were afterwards defended by some who had been of their Body ; not as if their Authority or Decision had put an end to the Controversy . They urge indeed the great numbers of the Bishops that made those Decisions ; but use that rather as a strong Inducement to beget a prejudice in their favour , than as an Authority that could not be contradicted . In this strain does Athanasius defend the Council of Nice : For indeed even that of Numbers was to be sparingly urged , after the Council at Arimini , where Numbers were on the other side . The chief Writers of those times make their Appeals to the Scriptures , they bring many Passages out of them , and are very short and defective in making out the Doctrine of the Church from Tradition , or Fathers . Athanasius names not above four , and these had lived very near that time ; two of them , Origen and Dionysius , were claimed by the other Side . There are but few , and very late Authorities , alledged in the Council of Ephesus ; and those at Chalcedon made their definition chiefly upon the Authority and reguard to Pope Leo's Letter , in which there are indeed very many Allegations from Scripture , but not so much as one from any Father . Thus it is plain , both from the Practice of those Councils , and the Disputes of those who writ in defence of their Decisions , that it was not then believed that they had any Infallible Authority , since that is never so much as once claimed by any of that time , that I know of , a great deal being said to the contrary by many of them . It is true , there are some high Expressions , both in some of the Councils , and in some of the Fathers of that time , which import that they believed they were directed by God : But this is no other , than what may be said concerning any Body of Good and Learned men , who use a great deal of pious caution in forming their Decisions . Therefore great difference is to be made between a plain assuming an Infallible Authority , and Rhetorical Hints of their being guided by the Holy Ghost ; the former does not appear , and the latter shews that such as used those ways of speaking , did not think them infallible ; but they believing that they had made good Decisions , did upon that presume that they were guided by the Holy Ghost . And thus it appears in a great variety of Considerations , that we have no reason to believe that there is an Infallibility in a General Council , and that we do not so much as know what is necessary to make one . And to sum up all that belongs to this Head , The Decisions of those Councils must have an Infallible Expounder as well , as it is urged , that the Books of the Scriptures cannot be of use to us , if there is not in the Church a living speaking Iudge to declare their true sense . Now this is rather more necessary with relation to the Decrees of Councils , which as they are Writings , as well as the Scriptures , so they being much more Voluminous , and more artificially contrived , and couched , need a Commentary much more than a few plain and simple Writings , which make up the New Testament . If then the Councils must be expounded , there must be , according to their main reasoning , an Infallibility lodged somewere else , to give their sense : And the necessity of this has appeared evidently since the time of the Council of Trent ; for both upon the Article of Divine Grace , and upon their Sacrament of Penance , there have been , and still are , great debates among them concerning the meaning of the Decrees of that Council , both Parties pretending that they are of their side . Who then shall decide these Controversies , and expound those Decrees ? This must not be laid over to the next General Council , for then the Infallibility will be in an Abeyance , and lost during that Interval . So this Inference leads me to the last Hypothesis , That the Infallibility is in the Pope , and in him only . And it must be confessed , that this is the only Opinion that is consistent to it self in all its parts : Here is a living and speaking Iudge , and if he is not Infallible , it is plain that they have no Infallibility at all among them . And yet his Infallibility , as it is a thing of which no man ever dreamt for the first nine or ten Ages , so it has such violent presumptions against it , that without very express proof it will not be reasonable to expect that any should believe it . The Ignorance of most Popes , the Secular Maxims by which they are governed , the Political Methods in which they are elected , the Forgeries , chiefly of their Decretal Epistles , by which their Authority was principally asserted , and which are now as universally rejected as spurious , as they were once owned to be genuine ; their aspiring to the same Authority in Temporals , for many Ages , which they have gained in Spirituals ; their having dissolved the whole Authority of the Primitive Constitutions , and Ancient Canons of the Church , and all that practice of Corruption that is in all their Courts , by which the whole order of the Church is totally reversed : All these are such lawful and violent Prejudices against them , that they must needs fortify a man in opposition to any such Pretensions , till it is very plainly proved . These Characters agree so very ill with Infallibility , that it is not easy to believe they can be together : Since for above 800 years together the Papacy , as it is represented by their own Writers , was , perhaps , the worst Succession of men that can be found in any History ; And it will seem strange , if God has lodged such wonderful Power with such a sort of men , and yet has taken so little care of them , to make them look like the proper Subjects of that Authority . We do plainly see , that the Primitive Church , even when they enlarged their Papal Authority , as to Government , did it , what out of a respect to St. Peter , and St. Paul , who they believed founded that Church , and suffered Martyrdom in it ; and what , or most chiefly , out of their regard to the dignity of that City , it being the Head of the Empire , under which they lived ; and this appeared by their giving the same Priviledges to Constantinople , when it became the Imperial City , which was made second to the other , and equal to it , except only in order and rank : But as for the Doctrine of the Church , tho still the regard to St. Peter went far ; yet when Liberius subscribed to Semiarianism , it was never pretended that his Authority had in any thing altered the case , which must have been urged , if he had been believed Infallible . The Case of Honorius does fully discover the sense of the Church in the Sixth Century , concerning their Infallibility : He was condemned as a Monothelite , by a General Council , which was confirmed by several Popes , who did by name condemn him . Now we are not , a whit concerned in his Cause and Condemnation , whether it was just or not ; and whether it was upon a due examination or not ; It is enough for us that a General Council , as well as several Popes in that Age , had never dreamt of Infallibility ; otherwise they could not have condemned him , or believe him capable of Heresy . This might be brought down to many later Instances , in which several Popes have been charged with Heresy ; one shall suffice . They have pretended to an Authority from Christ , to depose Kings , and to transfer their Dominions to others : This they have not only done by force and violence , but by many solemn Decisions , in which this Authority has been claimed as founded on several Passages of Scripture , not forgetting those , In the beginning , not , In the beginnings , did God create , and the great light that rules the day ; these , with many more , they have urged both from the Old and New Testament . This they did with the utmost pomp of solemn Declarations , and upon this Head they filled the World with Wars : Some few writ against these Pretensions , but the Popes stood to them , and carried them on in a course of five or six Centuries with all possible vigour : And during those Ages this Doctrine grew to be universally received by the Learned and Unlearned , by all the Universities , all the Divines , Canonists , and Casuists , not one single Person daring to oppose so strong a Current : So that Cardinal Perron was in the right , when he affirmed that this was the Doctrine universally received in the Church for the last six Centuries , without contradiction , before Calvin's days ; and those few that seemed to write against it , durst only oppose the Pope's direct Power in Temporals as the Superior Lord , to whom Kings were but Vassals , but durst not contradict his Authority over them in case of Heresy . This then being so publick and uncontested a Point , as it shakes the Authority of Oral Tradition , and shews how Doctrines , even in points in which mens Interests did strongly oppose them , could get into the Church , though not derived down from the Apostles ; so it totally destroys the Pope's Pretensions to Infallibility , in the Opinion of all such as think this to be simply unlawful ; and that it subverts the Order which God has setled in the World. For there is not any one Fact in History that can be less contested , than that the Popes have assumed this Authority , and that they have vouched Divine Warrants for it . To this also we may well add another train of Difficulties , about the Right to chuse this Pope ; in whom it is vested ; what number is necessary for a Canonical Election ; and how far Simony voids it ; and who is the Competent Judge of the Simony ; or in the case of different Elections , who shall judge which of the two pretending Popes was truly chosen . It must also be cleared in what form he is to proceed , when Infallibility accompanies his Decisions ; whether he may proceed upon his own sense , or with the advice of others , and who these must be ; and what Solemnities in the Publication are necessary to make him speak ex Cathedra . Here a great variety of Difficulties arise , which ought to be well cleared to us , before we can be bound to acquiesce in so great a Point as his Infallibility : And we ought to have these things made out by a Divine Authority ; for if Christ has made a special grant of Infallibility to the Bishops of Rome , no Forms nor Rules invented by men can limit that . These may be Rules agreed on as fit to be observed ; but after all , if a Pope is Infallible , by a Commission from Jesus Christ , he must be believed Infallible , tho he should break through all those Forms , that men have only invented . It remains then , that we consider those Proofs that are brought to confirm this ; since without very good ones , it is extream unreasonable to urge such a Point , or to expect that it should be submitted to . Here all that was said formerly against proving this matter from Scripture , is to be remembred : But waving that in this place , the Passages that seem to be formal , for the Church in general , are brought to support the Papal Authority : For if great Powers are given to the Church , and if it does not appear that they are any where else , then they must be found in him , he being the Church-Representative . But this is an absurd Imagination , unless they can shew us , that God has lodged that Representation in that See. As for that of 18. St. Matthew 17. for telling the Church , and that such as do not hear it , shall be to us as Heathens and Publicans , it must be confess'd , that these words barely in themselves , and as separated from all that went before , seem to speak out all that they plead for ; but when the occasion of them , and the manner that governs them , is consider'd , nothing is plainer , that our Saviour is here speaking only of such quarrellings and differences as may happen to fall out among Christians , who are by these words oblig'd to try all amicable ways of setling them : First by private endeavours , then by the interposition of Friends , and finally , by the Authority of that Body or Church to which they belong'd ; and such as could not be prevail'd on by those methods , were to be esteem'd no true Christians , but to be look'd on as Heathens , or as very bad men . They might upon that be excommunicated , and prosecuted afterwards in Civil Courts : since they had no right any more to the Tenderness and Charity that ought to be among the Members of the Church . This Exposition has a fair appearance , and looks like being true , to say no more at present , for that is enough , according to what was formerly laid down , since the proofs of such a matter as this is , ought to be full and home : This seems to look more favourable towards the way of the Congregational Churches , in which the whole Assembly of the Brotherhood govern all their Concerns ; but does not so much as by a hint seem to favour the pretensions , either of Popes or Councils . That Character of the Church given by St. Paul , that it is the Pillar and Ground of Truth , is a figurative form of Speech , upon which it is never safe to build , much less to lay so much weight upon it : It is a Description that the Iews gave to their Synagogues , and is by St. Paul appli'd to the Church of Ephesus ; for it is visible , that it has no relation to the Catholick Church , it being only an enforcing consideration to oblige Timothy to a greater caution in his Behaviour there . It has visibly a relation to Inscriptions that were made on Pillars : but what ever be the strict Importance of the Phrase , it is clear , that it is but a Phrase , and therefore it cannot bear that which is raised upon it . Some Reflections have been already made on those Promises of Christ to his Apostles , that the Spirit should lead them into all Truth , which plainly related to the infallible Conduct under which they were to be put ; but from these words themselves there is no reason to infer , that the Promises were to descend to any after them , they relate to an immediate Inspiration ; so if they prove any thing , they prove too much , That the Church must still have in it a successive Inspiration . It is urg'd , that a parity of Reason leads us to conclude , That this Promise was still to continue , tho not in the same manner , in the Church : But all such Arguments are only conjectural Inferences , and are at best but probabilities ; so that there is no arguing from them , and therefore this can signify nothing . Those words of our Saviour's , with which St. Matthew concludes his Gospel , Lo I am with you always , even to the end of the world , infer no Infallibility , but import only a promise of Assistance and Protection , which was a necessary encouragement to the Apostles , who were sent out upon so hard and laborious , as well as dangerous Commission . In both Testaments , by God's being with any , by his walking with them , his being in the midst of them , his never leaving them , nor forsaking them , no more is meant , but that he watches over them ; that he directs , assists and protects them ; and there being a vast difference between all this and Infallibility , it can prove noting of that kind . So that in conclusion , the whole matter must turn upon the words of Christ to St. Peter ; for these do not relate to the Church in general , but seem to belong particularly to him : yet there is not so much as a hint given to lead us to apply them to his Successors ; nor does he give any himself when he was writing his Second Epistle , not long before his death , since he mentions a Revelation that he had of its being near him ; yet he does not in those last Warnings against the Corrupters of this Holy Religion , give so much as a remote Intimation of any Authority that he was to leave behind him for the Government of the Church , and preserving it pure both from Error and Immorality . Nor were these words of Christ's so much as pretended for many Ages , to import any Authority or Infallibility lodg'd with St. Peter's Successors . I do not now question his being at Rome , tho that matter is really so doubtful , that even there , we are far from any degree so much as of human Certainty . But to go on with those words of our Saviour's to St. Peter , there is one great presumption that lies against any pecular Authority given to him by them , since we see not the least appearance ; either in the Acts of the Apostles , or Epistles , of any peculiar Appeals or References made to him : On the contrary , he seems to be call'd to an account for his going to Cornelius , and baptizing the Gentiles ; he only delivers his Opinion as one person in the Council of Ierusalem , but St. Iames gives the definitive Sentence . St. Paul never makes any Appeal to him , in the Contests of which he writes ; He settles matters , and makes Decisions , without ever having recourse to his Authority . He seems on the contrary to avoid it , and when probably some of the Judaisers among the Galatians were appealing to him , or at least to some practices of his , St. Paul shews how he had fail'd in those matters : for tho the Apostles were so govern'd by Divine Inspiration , that they could not err nor be mistaken in points of Doctrine ; yet as to their Actions , they were left to the freedom of their own Wills , and so humane frailty might in some Instances have prevail'd over them . It is evident from that Epistle , that St. Paul own'd no dependance upon him , nor did he submit in any sort to him , as having any degrees in his Commission or Authority superiour to his own . These are all such pregnant Intimations , as make it more reasonable to give such a sence to those words , as will import no special Authority given to St. Peter , since it does not appear , that either St. Peter or the Apostles themselves understood them so : for since they persist afterwards to have their Disputes , which of them was the greatest , it is plain , they did not understand this to be the Importance of our Saviour's Words ; And it is as plain , that no part of the Scripture-History makes for this , but very much against it . Now as to the words themselves , they begin with an Allusion to his Name , and Phrases built upon such Allusions , are seldom to be strictly and Grammatically understood . By , Vpon this Rock will I build my Church , many of the Fathers have understood the Person of Christ ; others , which amounts to the same thing , faith in him , or the Confession of that faith ; for strictly speaking , the Church , can only be said to be founded upon Christ and his Doctrine . In a secondary Sense , it may indeed be said to be founded on the Apostles , and upon St. Peter as the first in Order , as well as the forwardest among them : and since the Apostles are all reckon'd Foundations , tho this should be allow'd to be the meaning of these words , which yet is a sense in which they were not taken for many Ages , it will import nothing peculiar to St. Peter . What follows , of the gates of hell 's not being able to prevail against it , may either be understood according to the Greek Phrase , Death , which is often thus represented as the entrance to the Grave , which is the signification of the word rendered Hell ; and then the meaning is , That the Church which Christ was to found , was never to come to a period , and to die , as the Iewish Religion was then to do : Or by a Phrase common among the Iews , who understand by Gates , the Wisdom and Strength of a Place , since their Court and Councils were held near their Gates , these words may signify , That all the powers of Darkness , with all their force and spite , should not be able to bear down or destroy this Church ; but this does not bar any Errors or Corruptions from creeping into any part of it : for the word rendred prevail , properly signifies an entire Victory , by which it should be conquered and extirpated . As for the Keys of the Kingdom of Heaven , that Christ promised to give to him , it must again be consider'd , that these words are figurative ; so that it is never safe to argue from them , since Figures are capable of larger and narrower Significations . No man will carry them so far , as to think that the power of giving or denying Eternal Life , is hereby put in St. Peter ; for that is singly in the Mediator's hands . This shews how difficult it is to know how much is to be drawn from a Figure . By Kingdom of Heaven , through the whole Gospels , with very few or no exceptions , we find that the Dispensation of the Messias is to be understood ; this appears evident from the first words with which both St. Iohn Baptist , and our Saviour begun their preaching , Repent , for the Kingdom of Heaven is at hand : and this is the sense in which it is taken in all those Parables to which our Saviour compares the Kingdom of Heaven ; and in those words , the Kingdom of Heaven is among you , and it cometh not with observation , or the like . This being laid down , as that which will soon appear to every one that shall attentively read the Four Gospels ; then by the Keys of the Dispensation of the Messias , the most natural and least forc'd signification , and that which agrees best with those words of the same figure , he that hath the Key of the house of David ; he that openeth and no man shutteth ; and that shutteth and no man openeth : and also with the Phrase of the Key of knowledge , by which the Lawyers were described ; for they had a Key with writing Tables given them as the Badge of their Profession , which naturally imported that they were to open the door for others entring into the knowledge of the Law : With which our Saviour reproach'd them , that they entred not in themselves , and hinder'd those that were entring . From all these hints , I say , we may gather , that according to the Scripture-phrase , by the Keys of the Kingdom of Heaven , is meant , that St. Peter was first to open the Dispensation of the Gospel ; which he did in the first preaching of it to the Iews , after the wonderful Pentecost : and this was yet more eminently perform'd by him , when he first open'd the door to the Gentiles : to which the words of the Kingdom of Heaven seem to have a more particular respect . This Dispensation was committed to him , and executed by him , and seems to be claim'd by him , as his peculiar Priviledge in the Council at Ierusalem ; so we may safely conclude , that this is the natural meaning of these words , and is all that was to be imported by them ; and those who carry them further ▪ must use several distinctions , lest they give St. Peter that which belongs only to our Saviour himself . What follows concerning the binding and loosing in Heaven , whatsoever he should bind or loose on earth , is no special Priviledge of St. Peter's , since we find the same words said by our Saviour to all his Apostles ; so that this was given in common to all the Apostles . According to the sense now given of the Kingdom of Heaven , these words will be easily understood , which are otherwise very dark : but they are full of Figures , and so are not to be too far stretch'd . By binding and loosing , we find the Rabbins do commonly understand the affirming or denying the Obligation of any Precept that was in dispute . This then being a common form of speech among the Iews , a genuine Paraphrase of these words is , That Christ committed to the Apostles the dispensation of his Doctrine to the World ; in which they should be authoris'd to dissolve the Obligation of the Mosaical Laws , and to confirm such parts of them as were Moral , and perpetually binding ; which the Apostles should do , with such visible Characters of a Divine Authority , empowering and conducting them in it , that it should be very evident , that what they did on Earth was ratified in Heaven . These words thus understood , carry in them a plain sense , which agrees well with the whole design of the Gospel ; but whatsoever may be their sense , it is plain , that there was nothing here peculiarly given to St. Peter . As for our Saviour's praying for St. Peter , that his faith might not fail , and his restoring him to his Apostolate by a threefold charge , feed my sheep or lambs ; it has such a visible relation to his fall , and threefold denial , that it is not worth the while to enlarge on ; or to shew , that it is capable of no other signification , and cannot be carried further . And thus I have gone through all that is brought from the Scriptures , for asserting the Infallibility of the Church , and in particular of the Pope's ; and have I hope fully shew'd , that they cannot bear that sense , but that they must genuinely bear a plainly different sense , which does no way differ from our Doctrine . It was necessary to clear all this ; for tho , as was before made out , it is no proper way for them to resolve their Faith by passages out of Scripture ; yet these are very good objections to us , who upon other Reasons do submit to their Authority . There remains but one thing now to be clear'd , which is this ; If the Church is not Infallible , it does not easily appear what certainty we can have concerning the Scriptures , since we believe them upon the Testimony of the Church ; and we have no other knowledge concerning them , but what has been handed down to us by Tradition : If therefore this is fallible , we may be deceiv'd in our persuasion even concerning them . But here a great difference is to be made , between the carrying down a Book to us , and the Oral Delivering of a Doctrine ; it being almost as hard to suppose how the one could sail , as how the other should not fail . The Books being in many hands , spread over the whole Churches , and read in all their Assemblies , makes this to be a very different thing , from discourses that are in the Air , and to which every man that reports them , is apt to give his own Cue . A great difference is also to be made between the Testimony of a Witness , and the Authority of a Judge . If in any Age of the Church , Councils had examin'd controverted Writings , and had upon that past Sentence , this had been in deed a judging the matter , but no such thing ever was . The Codex of the Scriptures was setled some Ages before any Provincial Council gave out a Catalogue of the Books which they held as Canonical : For no ancient General Council ever did it ; and tho the Canonical Epistles , of which there not being such a certain Standard , they not being addrest to any particular Body that had preserv'd the Originals , were not so early nor so universally receiv'd as the others were , yet the matter was setled without any Authoritative Judgment , only by examining Originals , and such other Methods by which all things of that nature can only be made out . But this matter having been so fully consider'd and stated in another Discourse , I shall dwell no longer on it in this . As for the Authorities which are brought from some of the Ancients , in favour of the Authority of the Church , and of Tradition ; it is to be considered , that though the word Tradition , as it is now used in Books of Controversy , imports a sense opposite to that which is written in the Scripture , yet Tradition is of its own signification , a general word , that imports every thing which is delivered : And in this sense the whole Christian Religion , as well as the Books in which it is contained , was naturally called the Tradition of the Apostles : So that a great many things said by Ancients to magnify the Tradition of the Apostles , and by way of Appeal to it , have no relation to this matter . Besides , when men were so near the Apostolical Age , that they could name the Persons from whom they had such or such hints , who had received them from the Apostles , or from Apostolical men , Tradition was of another sort of Authority , and might have been much more safely appealed to , than at the distance of so many Ages : Therefore if any thing is brought either from Irenaeus or Tertullian , that sounds this way , here is a plain difference to be observed between their Age and ours , which does totally diversify it . But to convince the World how early Tradition might either vary or misrepresent matters , let the Tradition not only in , but before St. Irenaeus's time , concerning the observation of Easter , be considered , which goes up as high as St. Polycarps's time . We find , that as the several Churches adhered to the practices of those Apostles that founded them , so they had quite forgot the grounds on which it seems these various Observations were founded : Since though it is very probable , that those who kept Easter on the Iewish day , did it , that by their condescendence to the Iews in that matter , they might gain upon them , and soften their Prejudices against Christianity ; yet it does not appear that their Successors thought of that at all , for they vouched their Custome , and resolved to adhere to it ; nor is there any thing mentioned on either side , that give us the account of those early , but different Observations . If then Tradition failed so near its Fountain , we may easily judge what account we ought to make of it at so great a distance . Many things are brought with great pomp out of St. Austin's Writings , magnifying the Authority of the Church , in terms , which after all the allowances that are to be made for his diffuse and African Eloquence , can hardly be justified : Yet when it is considered , that he writ against the Donatists , who had broke the Vnity of the Church upon the pretence of a matter of fact , concerning the Ordainers of Cecilian , which had been , as to the point of fact , often judged against them : And yet as they had distracted the whole African Churches , so they were men of fierce and implacable Tempers , that broke out daily into acts of great fury and violence , and had set up a principle that must for ever break the Peace and Union of the Church ; which was , that the vertue of all the publick Acts of Worship , of Sacraments and Ordinances depended upon the personal worth of him that officiated ; so that his Errors or Vices did make void all that past through his hands . Now when so warm a man as St. Austin had so bad a Principle , and so ill a disposition of mind in view , it is no wonder if he brought out all that he could think on upon the subject ; so no wonder if he raises the Authority and the Priviledges of the Church to a vast height : Yet after all , these were not his setled thoughts ; for he goes off from them , whensoever he has an eye on his Disputes against the Pelagians ; for the System which he had framed in those Points , could not bear with any other Notion of the Church , but that of the persons predestinated , to whom all the Promises belonged . And thus whatever he himself asserts in his zeal against the Donatists , comes to be thrown down , when the Pelagians are in his view ; so we see from hence how much deference is due to his Authority in this Point . The last head relating to this whole matter , is to explain in what the Authority of the Church does consist ; what it is both in matters of Faith and Discipline . As to matters of Faith , it is certain , that every Body of men is bound to study to maintain its own Order and Quiet , and must be authoris'd to preserve it ; otherwise it cannot long continue to be one Body . This binds the Body of Christians yet much more , who are strictly charged to love one another , to worship God with one heart and mouth , to be of the same mind and judgment , to assemble themselves together , and to withdraw from all such as cause divisions , or corrupt the great Trust of the Faith committed to their keeping . It must be therefore a great part of the duty of those that are bound to feed the flock , to observe when any begin to broach new Opinions , that they may confirm the weak , and stop the mouths of gainsayers : which as the Apostles themselves did during their own lives ; so by the charges that they gave to the Churches in their Epistles , and more fully by those given to Timothy and Titus , it appears that a main part of their Care and Authority was to be employ'd that way . When therefore any new Doctrines are started , or when there arise Disputes about any part of Religion , the Pastors of the Church ought to consider , whether or not it is in a matter of any great consequence , in which the Faith or Lives of men may be concerned ? If the point is not of a great importance , it is a piece of wisdom to connive at lesser matters , and to leave men to a just freedom in things where that freedom is not like to do hurt ; only even there , care is to be taken to keep men in temper , that they become not too keen in the management of their Opinions ; and that they neither disturb the Peace of the Church , nor State , upon that account . If the matters appear to be great , either in themselves , or in the consequences that are like to follow upon them , then the Pastors of the Church ought to consider them with an equal and impartial mind ; they ought to here Parties fully , and weigh their Arguments carefully ; they ought to examine the sense of the Scriptures , and of the best times of the Church , upon those Heads , and finally to give Sentence : In which two things are to be considered ; the one is , That great regard is due to a Decision made by a Body of men , who seem to have acted without prejudice or interest . For I confess it will be very hard to maintain such a respect for a Company , in which matters are carried with so much Artifice and Intrigue , as even Cardinal Palavicini represents in the management of the Council of Trent , where Bishops were caressed or threatned , well paid , or ill used , as they gave their Voices : Such a proceeding as this will rather inflame , than allay the opposition ; but a fair and equitable , a just and calm way of examining matters of dispute , will naturally beget a respect , even in such as cannot yield a submission to their Decrees . After all , it must be confessed , That no Man can be bound to a blind Submission , unless we suppose an Infallibility to be in the Church ; yet Private Men owe to Publick Decisions , when decently made , a due respect ; they ought to distrust their own judgments , and examine the matter more accurately : But if they are still convinc'd that the Decision is wrong , they are bound to persist in their own thoughts , only they ought to oppose modestly ; to consider well the Importance of Order and Peace , and whether their Opinion , even suppose it true , is worth the Noise that may be made about it , or the Disorders that may follow upon it . After all , If they are still convinced that their Opinions are true , and that they relate to the indispensible Duties of Religion , or the necessary Articles of Christianity , they must go on , as they will answer it to God , upon the sincerity of their Hearts , and the fulness of their Convictions : So that the Definitions of the Church may have very good Effects , even when it is not pretended that they are Infallible . Another thing to be consider'd in those Decisions is , That though they are not Infallible , yet they may have Authority , in this respect , That they are the established Doctrine of such a Body of Christians , who will have no other to be taught among them , and will admit none to be of their Body , or at least to be a Teacher among them , who is not of the same mind . In this , it is certain , great Tenderness and Prudence is to be used , and the natural liberty of Mankind is not to be too much limited : But yet as any Man may fix and declare his own Opinion ; so certainly by a much greater parity of reason , any Society or Body of Men may declare their Opinions , and so far fix them , as to exclude all other Doctrines , and the Favourers of them , from being of their Body , or from bearing any Office in it : So that though such Decisions do not enter into Mens Consciences , nor bind them further than as they are convinced by the Reasons and Authorities upon which they are founded ; yet they may have a vast influence on the Order and Peace of Churches and States . As to Rituals , it is certain that there are many little Circumstances and Decencies that belong to the Worship of God , the Order of Religious Assemblies , and their Administrations ; and that in these , the Pastors of a Church , by the Natural Right that all Societies have to keep themselves in order , must have a Power to determine all things of this nature . This becomes yet clearer in the Christian Societies , from the Rules that the Apostles gave to the Churches , To do all things in Order , and for the ends of Edification and Peace . There is not one of the Rules laid down in Scripture , concerning the Sacraments , or the Officers of the Church , to which many Circumstances do not belong ; now either these must be all left to every Man's liberty , which must needs create a jarring disagreement , in the several parts of this Body , that would both breed confusion , and look very ridiculous and absurd ; or there must be an Authority in the Pastors of the Church to meet together , and to settle these by mutual consent . All the greater Bodies of those who divide from our Constitutions , have some Rituals of their own ; so the Dispute in this , must only be concerning the degrees and extent of this Power : For if any Authority is allowed , it will not be easy to fix any other Bounds to it , but this , that it must not invade the Divine Authority , nor do any thing beyond the Rules and Limits set in the Scriptures ; for if there is the least degree of Authority in the Church , the grounds upon which it is founded , must carry it to every thing that cannot be proved to be unlawful . Bare unfitness , though it ought to be a Consideration of great weight when such things are deliberated about ; yet when they are once concluded , can be no reason for disobeying them , since the fitness of Order , and the decency of Unity and Obedience , is certainly of much more value , than any special unfitness that can be supposed to be in any particular Instance . So that one of these two must be admitted , either that the Pastors of the Church have no sort of Authority , even in the smallest Circumstances , but are limited by the Rules of the Scripture , and can only execute them strictly , and not go beyond them in a title ; or this Authority must go to every thing that is lawful . On that I will dwell no longer here , the fuller discussion of this matter belonging to another Discourse , It is a natural Consequence of the Authority given to the Pastors of the Church , That they having declared and fixed their Doctrine , and having setled Rules for their Rituals , may excommunicate such as either do not live according to the Rules of their Religion , which are a main part of their Doctrine , or do not obey the Constitutions of their Society . Excommunication , in the Strictness of things , is only the Churches refusing to receive a person into her Communion ; now as every Private man is the Master of his own Actions , it is clear that every Body of Men must also be the Masters of theirs : And thus , though Excommunication in some respects is declaratory , it being a solemn denunciation of the Judgments of God , according to the tenor of the Gospel , against persons who live in an open violation of some one or more of its Laws ; so it is also an authoritative Act , by which a Church refuses to communicate with such a Person . In this , it is true , Churches ought to make the terms of Communion with them as large and extensive as may consist with the Rules of Religion , and of Order ; but after all , they having a Power over themselves , and their own Actions , must be supposed to be likewise cloathed with a Power to communicate with other Persons , or not to do it , as they shall see cause ; in which , great difference is to be made between this Power in it self , and the use and management of it : for any Abuses , whether true , or only pretended , though they may well be urged to procure a proper Reformation of them , yet cannot be alledged against the Power it self , which is both just and necessary . It is not so very clear to state the Subordination in which the Church is to be put under the Civil Power , and how far all Acts of Church Power are subject to the Laws and Policies of those States to which the several Churches do belong . It is certain , that the Magistrate's being a Christian or not , does not at all alter the Case , that has only a relation to his own salvation ; for his Authority is the same , whatever his Belief may be in matters of Religion . His design to protect or to destroy Religion , alters the Case more sensibly ; for the regards to that Protection , and to the Peace and Order that follow upon it , together with the Breaches and Disorders that might follow upon an ill understanding between Church and State , are matters of Such Consequence , that it is not only meer Prudence , which may give perhaps too strong a Bias to carnal Fears and Policies ; but the Rules of Religion , which oblige the Church to study to preserve that Order and Protection , which is one of the chief Blessings of the Society , and a main Instrument of doing much good . Great difference is to be made between an Authority that acts with a visible design to destroy Religion , and another that intends to protect it , but that errs in its conduct , and does often restrain the Rules of Order , and impose hard and uneasy things : Certainly in the latter much is to be born with , that may be otherwise uneasy , because the main is stil safe ; and private slips , when endured and submitted to , can never be compared to those publick disorders , that a rigid maintaining of that which is perhaps in it self good , must occasion . But when the design is plain , and that the Conduct of the Civil Powers goes against the Truth of Religion , either in whole , or in any main Article of it , then the Body of the Christians of that State ought to fortify themselves , by maintaining their Order , and their other Rules , in so far as they are necessary to their preservation . Upon the whole matter , it does not appear that the Church has any Authority to act in opposition to the State , but meerly in those things in which the Religion that she professes is plain and positive ; so that the Question comes to be really this , Whether is it better to obey God , than Man ? There the Rule is clear , and the Decision is soon made : So when the Church acts meerly in obedience to Rules and Laws laid down in Scripture , such as , in declaring the Doctrine , in administring the Sacraments , and maintaining the setled Officers of the Church , she is upon a sure Bottom , and must cast her self upon the Providence of God , whatever may happen , and still obey God ; but in all things that have arisen out of ancient Customs and Canons , in every thing where she has not a Law of God to support her , I do not see any Power she has to act in opposition to Law , and to the Supreme Civil Authority . In this the constant practice of the Iews is no small Argument ; whos 's Sanhedrin , that was a Civil Court , and the Head of their State , did give Rules and Orders , which their Priests were bound to obey , when not contrary to the Law of God. We are sure this was the Rule in our Saviour's time ; and it was never censured nor reproved by him , nor by the Apostles . The Argument is also strong , that is drawn from the constant practice of the Church , from the time that she first had the protection of the Civil Authority , till the times of the Papal Domination , in which we find , the Emperours all along making Laws concerning all the Administrations of the Church : we find them receiving Appeals in all Church matters , which they appointed such Bishops as hapned to be about their Courts , to examine : This was like our Court of Delegates ; for the Bishops , who judged those matters , did not act according to Canon , or by the Ecclesiastical Authority , which had put the Church in a stated line of Subordination , according to the division of the Provinces of the Empire : They acted only by an Imperial Authority ; so that though they were Bishops , they acted by the Emperor's Commission . Such Authorities as these , drawn from the practices of the Iewish and the Primitive Church , are at least strong Inducements to believe this to be true . But the Argument that seems to determine it , is , That Men cannot be obliged to obey two different Authorities , that may happen to contradict one another ; this were a strange distraction in Mens Thoughts and Consciences , and therefore it cannot be supposed that God has put them under such a divided Authority ; for all Temporals will easily be fetched within an in ordine ad spiritualia . Since then every Soul is bound under the hazard of damnation to obey the Supreme Powers , we must be bound to obey their Laws in every thing that is not contrary to the Law of God ; which seems to be the only Limitation that this can admit of . That settles this whole matter , which otherwise must be ravelled out into vast Intricacies ; and yet it must be supposed for certain , that the Rule for Mens obedience must be distinct and fixed . To conclude this whole matter ; The best and surest way for preserving the Order and Authority of the Church , as well as its Peace and Prosperity , is for the Clergy to live and labour so , to be so humble and modest , so self-denied and heavenly-minded , that from thence the Laity may be brought to see , that whatsoever Power they have , will be employed for the Publick good of the whole . This will make them to be less jealous , and more submissive ; and this will secure to them , most commonly , the protection and encouragement which they may expect from the Civil Powers ; who will be apt to have regard to their Clergy , according to the esteem which they observe their other Subjects have for them . DISCOURSE IV. Concerning the OBLIGATIONS To continue in the COMMUNION of the CHURCH . THERE is nothing that concerns the Peace and Order of Churches , and indeed the quiet and good Government of Mankind more , than rightly to understand our Obligations to continue in the Communion of that Church in which we were born , or which is the main Body of that Society of Christians among whom we live . The extreams in this matter are dangerous on both hands . A lazy Compliance with every thing that is uppermost , because of the Law and Advantages that may be on its side , and an implicite believing and receiving of every thing that happens to be proposed to us , does on the one hand depress our Faculties , render us so easy to every Form in Religion , that we become at last indifferent to all , and concerned in none ; it makes way for tyranny in those that govern , and sinks those that are governed into a sottish stupidity . On the other hand , a wanton cavilling at every thing , thebreaking of an Established Order , the making Divisions , and the drawing of Parties , the quarrelling about nicer points of speculation , or some lesser matters in Rituals , do occasion much passion and animosity , they take men much off from the great ends of Religion , they divide Christians from one another , and sharpen them against one another ; all which are Evils of so high a nature in themselves , and in their Consequences , that it will be of great advantage to find so true a mean in this matter , that in it we may avoid the mischiefs of both extreams . The foundation then to be laid here , is first , to consider the natural obligation that all men , who are united by any common Bond , come under to maintain a cordial affection , and a mutual good understanding among themselves ; both as it is an instrument to preserve and strengthen their Body , and as it makes such a Body of men easy and happy . But this , that is a consideration common to all joint Bodies of men , becomes much stronger in the Christian Religion ; one of its main designs being to knit mens hearts to one another , by a tenderness of brotherly kindness and charity , our Saviour having made this the distinction , by which all the world might know who were his disciples , and who were not so . And all his Apostles , have in every one of their Epistles , not excepting the shortest , prest this in such a variety of copious and most earnest Directions , that whosoever reads the New Testament carefully , must see that this is enlarged on beyond all the other Duties of our Religion , and prest in the most comprehensive words , and with the most enforcing considerations possible , the chief of all being the love which our Saviour himself bare to us ; in imitation of which , he has required us to love one another , to love enemies , to pass by , and to forgive injuries , doing good for evil ; to relieve the necessitous , and have bowels of compassion for all men . This is a main part of the glory , as well as of the duties of our Religon . To advance this , and to endear us to one another , we are obliged to pray with , and for one another , we are bound to assemble our selves together , that by our seeing of one another , and meeting in the same Acts and Duties of Religion , our love and union may become stronger , and more firmly cemented . Sacraments are sacred Rites , instituted not only to maintain our Devotion towards God , as Acts of Homage and Solemn Vows made to him , but likewise as Bonds to knit us together , as well as to unite us to our Head : And it is no small confirmation of all this , that our Saviour in his last and longest Prayer to the Father , when he was interceding for his Church , has repeated this Prayer so often , no less than five times , in no very long Prayer , that they might be one , and be kept and made perfect in one ; and the Unity prayed for is so sublime , that it is compared to that unconceivable Unity or Union that was between the Father and the Son ; and by this the world was to be convinced of the truth of his Religion , That the world might believe that the Father had sent him . More needs not be said upon this Head to make it evident , that it is of the greatest importance to the Christian Religion , to maintain an entire union among its Members ; and that the chief mean of doing this , is their uniting themselves in the same Acts of Worship . Now the only Question that will remain , will be , How far must this go ? and the only Answer that can be made to it , is , That it must go , till the Body , in which we happen to be engaged , imposes unlawful terms of Communion on its Members : In that case we must remember , that it is better to obey God than man ; and that we must seek peace and truth ; since an Union on unlawful terms is a combination against God and his Truth , and is no piece of Christian Charity . This will be agreed to on all hands in the general . So I will go next to examine the Pretences for disjointing this Union among our selves , and see whether the main Body among us , I mean our Church , has imposed unlawful terms of Communion on her Members ; for if that is true , we by so doing have broke this Union : or whether any who have separated from us , have not done it upon less binding Considerations , for then they have broken the Union . This I will manage with all possible fairness , and without the least reflection on Persons and Parties . I will state their grounds , and put their Arguments , with the utmost force that I can apprehend belongs to them ; and when I have weighed them , I will leave the whole matter to an Impartial consideration . The first point , in which every man must fix his thoughts , is , that it is not free to him to chuse to which Body he will join himself , as it is free to him to chuse in which Parish he will settle himself ; for since all Parishes make but one Communion and Church , the one cannot be compared to the other : And if all that was said before , is true , then certainly it is not lawful for any man to break the Union of the Body , unless he is persuaded that it cannot be maintained but upon unlawful terms . Therefore except a man is under this persuasion , he sins if he departs from the Union of the Body . But since Conscience is a word that may be used in the following part of this Discourse , its true notion ought to be well setled ; which is , according to the natural signification of the word , in all Languages , an inward persuasion , founded upon some reason , apprehended to be true , concerning the lawfulness or unlawfulness of a thing . By this it will appear , that a bare aversion or dislike to a thing , without any reason on which that dislike is grounded , cannot be called Conscience ; since things with which we are not acquainted , or that are uncouth to us , which we have often heard spoken against , are disliked by us , through a habit or prejudice conceived against them : but unless this is founded upon some reason , that appears to us true , drawn either from the nature of things , or from the Scriptures , it is not Conscience . I do not say , that every man under these Convictions must be able to maintain those his Reasons to others , to be just and good ; for then a better Arguer , who can silence him , should be able to alter his Conscience : But though he cannot answer Objections , yet as long as his Persuasion appears to be well grounded to himself , such a man is still under the bonds of his Conscience . I am not now to examine how far an erring Conscience obliges , or at least excuses , it is enough to have stated in general the true Notion of Conscience , by which every man that does not intend to deceive himself , may certainly know , whether he is really under the persuasions of Conscience , or if he is only guided by Humour , Conceit , or the power of Education and Prejudice . The main Foundation out of which most of the Objections against some of the Terms of our Communion are rais'd , is this , That the Church is only empower'd to execute those Rules and Orders that are set Christians in the Scriptures ; That the pretending to add to these , is to accuse the Scripture as defective ; That all Additions to those Rules set us in Scripture , are Superstitious Usages ; That they impose a yoke upon us , and so deprive us of our Christian Liberty ; That if some Rites may be added , others upon the like reasons may be also added to these , and so on without bounds , as in Fact it appears ; That when the Church went once off from the first simplicity , in which the Apostles deliver'd the Christian Religion to the World , and that new Rites were invented to beautify the Worship , these Additions did at last swell up to that intolerable height in which they are now in the Church of Rome . In Religious Matters , it is not enough , according to St. Paul's Rule , that a thing is lawful , it must also be expedient : But for that pretended expediency which is alledged for some Rites , that they are expressive and significant , it is rather an Argument against them ; for a significant Ceremony is of the nature of a Sacrament , the common definition of which , that it is a visible sign of an invisible Grace agreeing to it ; and certainly the appointing Sacraments is above the power of the Church , and can belong only to Iesus Christ , who is its Head and Founder . But all this is in appearance the stronger , if Rites so enjoin'd have been abus'd to Idolatry , and are parts of an Idolatrous Worship : To retain these , is to conform our selves to it , tho the Scriptures command us to come out from among all such , and not to be conformable to them . Hezeki● broke the Brazen Serpent , tho a Memorial of a signal Miracle , in which it had been in some sort an Instrument , yet when even that was abus'd to Idolatry , a good King broke it to pieces . This will hold stronger against things that are but of human Institution , That they ought to be taken away , how innocent soever they may be in themselves , after they are grosly abus'd . To keep up the use of such things , is to scandalize and offend the weaker Christians , tho St. Paul lays great weight upon this , and charges all Christians not to lay a stumbling-block in one anothers way ; he calls the doing otherwise , the destroying a weak Brother ; and in conclusion , since St. Paul said , whatsoever is not of faith , is sin , these Rites therefore not being warranted from Scripture , cannot be of Faith , the Object of which is a Divine Revelation ; they must therefore be sinful . And thus I have set down all the Branches of the Plea against Ceremonies , with as much advantage as I can imagine belongs to them . I go therefore in the next place to take it to pieces , and to examine the strength of the whole , and of every part of this Reasoning , that , as must be acknowledg'd , wants not fair and specious colours . The main stress lies upon this , Whether the Church in her Rituals is so limited to the Scriptures , that she has no power to add any thing to what is prescribed in them ? Great difference is to be made between matters of Doctrine , Rules of Life , Foederal Acts , together with the other Acts of Worship which are parts of the New Covenant , or conditions of it ; and some Ritual Appointments , such as the Circumstances of those Instituted Acts , the forms for the Solemn Acts of Worship , together with some other Institutions which are helps to Devotion , and do fix or raise the attention . For the former sort , it is confess'd , That Christ and his Apostles having deliver'd this Religion to the World , it must continue in the same state in which they setled it , without additions or variations : but since all instituted Actions must be determined by the Circumstances of persons , places , times , words and postures , these must be all manag'd with such Deceency and Beauty , as may carry on the Order and Edification of the Church ; and since some Actions seem to have a very natural tendency to give good Impressions , and to raise a seriousness and awe for Divine Performances , these may be also appointed by those who are to feed , teach and guide their people . We see the Iews , tho their Religion seems to have in it a sufficient share of Rituals , did add a great many Ceremonies to those which Moses gave them . They had in their Pascal-Supper a thick sawce of Dates , Almonds and Figs , pounded together , and wrought up into the form of Clay , to remember them of the Clay of which their Fathers had made Bricks in the Land of AEgypt ; and yet our Saviour observ'd this Paschal-Supper with the same addition : for this was probably the sawce into which Iudas dipt the Sop. They had likewise a form of Initiating Proselytes into their Religion by Baptism , not mention'd in the Old Testament ; and after this Paschal-Supper , the Table was spread a second time , and nothing but Bread and Wine was set on it : yet tho these two last mention'd were Rites added by them to the Divine Institution , our Saviour was so far from condemning them for those additions , that he took these , and hallow'd them to be the two Foederal Rites of his own Religion : Nor does he so much blame the Pharisees for the observation of those Rites which Tradition had handed down to them , as because they set that value on them , as to make the Laws of God of no effect upon their account , when those voluntary assum'd Ceremonies were preferr'd by them to the Moral Law it self ; so that the over-valuing of Rituals , and the imagining that by them Compensation can be made to God for the weghtier Matters of the Law , Faith , Justice , and the Love of God , is indeed severely reprimanded by our Saviour ; but the bare observance of them is no where censur'd by him . On the contrary , The whole service of the Synagogues was only a human Institution , no print of any Divine Precept appearing for it in the whole Old Testament ; yet our Saviour came to their Synagogues , and bore a share in the Acts of Worship that were perform'd there . A Feast was Instituted by the Maccabees , in commemoration of their having purg'd the Temple from Idolatry , which was observ'd by our Saviour ; and the whole New Testament is full of allusions to some Forms and Rites which were their practised by the Iews in their Worship , tho no where instituted in the Old Testament . There are also some Precepts given in the New Testament about Ritual Matters , which are now taken away only by disuse ; that is , by the Authority of the Church that has discontinu'd the practice of them : such is the Decree that the Apostles with the rest at Ierusalem made against the eating of meats strangled , or offered to Idols , or of blood ; which as they are join'd with Fornication , so the prohibition of them is reckon'd among necessary things ; yet these are now no more consider'd , as forbidden , that prohibition being lookt on either as a compliance with the Iews , in those precepts which they believe were given to the Sons of Noah ; or as a direction to keep the Christians at a due distance from all compliances with the Gentiles in their Idolatrous practises . And now that all regards to the Iews have ceased with God's rejecting them from being his people , at the destruction of Ierusalem , and all danger of coming too near the practices of the Gentiles , is likewise at an end , we living no more among Heathenish Idolaters ; the nature of the things prohibited by that Decree , not being evil in themselves , when the ground of the Prohibition ceases , all men reckon that the Prohibition must be at an end . Here then the Authority and Practice of the Church seems to be strong , even in bar to an Apostolical Decree ; and none of those Bodies that are offended at our Rituals , have revived this : So at least this Argument is of force against those who do it not ; for certainly a greater degree of Authority is necessary to take away a practice that has the face of a plain Commandment in Scripture enjoining it , than for adding such Rites as are recommended by new Emergencies . To this may be added the Practice and Rules given by the Apostles concerning Deaconesses : Phoebe and others are mention'd that serv'd in that Function . St. Paul also in the Rules that he gives concerning the Age , the Qualifications and the Functions of the Widows , seems plainly to mean them ; and we do certainly know , that they were in the first Ages of Christianity , and were imploy'd in the Instruction , and about the Baptism of such women as were converted to the Faith. But when afterwards some Scandals rose upon them , as the Council of Nice prohibited the Clergy to keep any women that were not very nearly related to them , in their houses ; so in the Fifth Century , upon some publick Scandals given by them , we find , that as they were put down in the Western Church by several Provincial Synods , so they insensibly wore out of the Greek Church ; and yet none in our days have endeavour'd to revive this Institution . The kiss of peace was likewise us'd in the Apostles times , and is mention'd in their Epistles ; yet that Rite being perhaps made use of by prophane Scoffers , to represent the Assemblies of the Christians as too licentious , for the black and unjust Imputations cast on their Meetings seem to have no other Foundation but this , it wore out of practice ; and I do not hear that any in our days have endeavour'd to bring it again in use . We see likewise , that they had Love-feasts before the Eucharist , which was taken from the Iews ; and tho St. Paul complains of some abuses in this practice , he does not condemn it , nor order it to be let fall ; yet it wore out , and is not now offer'd to be reviv'd by any among us . Thus we see , that as to Matters that are expresly mention'd in Scripture , with warrants that seem to impose them as standing Rules upon succeeding Ages , the abuses or unfitness which afterwards appear'd in them , were thought sufficient Reasons for departing from them . To these Instances another may be added , that must needs press all that differ from us , one Body only excepted , very much . We know that the first Ritual of Baptism , was by going into the Waters , and being laid as dead backwards all-along in them ; and then the persons baptized were rais'd up again , and so they came out of them . This is not only mention'd by St. Paul , but in two different places he gives a Mystical Signification of this Rite ; that it signified our being buried with Christ in Baptism , and our being raised up with him to a new life ; so that the Phrases of rising with Christ , and so putting on Christ , as oft as they occur , do plainly relate to this : and yet partly out of modesty , partly in regard to the tenderness of Infants , and the coldness of these Climates , since such a manner might endanger their lives , and we know that God loves mercy better than sacrifice , this form of baptizing is as little used by those who separate from us , as by our selves . If we consider only the words of the Scripture , without regarding the subsequent practice of the Church , we see reason enough to imagine , that the washing of feet should be kept up in the Church . We have our Saviour's practice for it , and words that seem to import an obligation on us to wash one anothers feet , together with the moral use and signification of it , that it ought to teach us Humility . From all these things this Inference seems just , That according to the practices of those who divide from us , the Church must be suppos'd to have an Authority to adjust the Forms of our Religion , in those parts of them that are meerly Ritual , to the Taste , to the Exigencies and Conveniencies of the several Ages and Climates . I say in things that are meerly Ritual ; for I do not think that these Instances can justify a Church that should alter any main part of a Foederal Rite instituted by Christ , such as the giving the Chalice in the Sacrament ; since this Institution is deliver'd with so particular a Solemnity , and in express words is appointed to be continu'd till Christ's second coming ; and the Cup is given as a Seal of the New Covenant in his blood , for the remission of sins ; which therefore all are requir'd to drink . We are to consider , that in matters that are meerly Ritual , unless we suppose that Charms are ti'd to particular Rites , there could be no other design in them , but to secure some good purpose , or to keep off some bad practice by those outworks : If then the state of Mankind does so alter , that what is good in one Age , is liable to abuse , mistake or superstition in another ; there must be suppos'd to be a power in the Pastors of the Church , to alter or add as they see real occasions or good warrants for it . Outward appearances work much on Mankind ; things that look light , must dissipate men's Thoughts , as much as graver methods do recollect them . Dancing in the praises of God , would look very wild now ; but in other Ages it had a better effect . Since therefore the Christian Religion was to last to the end of the World , and to be spread to very different Climates ; and since there is no special Rubrick of Forms digested in it ; since there is also no Limitation put upon the Church in this point , but rules are given that sound very much to the contrary , of doing all things that tend to Order , Edification and Peace ; this great prejudice seems to be fully taken off and answer'd . Nor do such Institutions lead to Superstition , but rather to the contrary . Superstition , in its strict Notion is a baseness of mind , that makes us fear without cause , and over-value things too much ; imagining that there is more in them than really there is . If things that are ritual were unalterable , there might be from thence more occasion given to Superstition , according to the conceit of the Iews , who thinking that their Rites were unalterable , came to fancy from thence , that there was a real value in them , which upon their own account render'd men the more acceptable to God : Superstition is more effectually beat down by the opinion of the alterableness of all external forms , according to the different Exigencies of times and places ; since this shews , that Rites are only matters of Order and Decency , which have no real value in them , because they are alterable . If any grow superstitious in the observance of them , this is an abuse to which all things , even the most Sacred , the Sacraments themselves , are liable . It can as little be said , That these Rules in Ritual Matters are Impositions on our Christian Liberty ; they are rather the exercise of a main part of it , which is our not being tied up so strictly by a Law of Commandments , as the Iews were . The Notion of Liberty , as it is stated by St. Paul , is the Exemption under which Christians were brought from the Precepts of the Mosaical Law : for those who asserted the standing Obligations of that Law , were bringing Christians under a heavy Yoke , in opposition to which , the Apostles asserted their Liberty . But it is likewise a true piece of Liberty , and a very necessary one for the Societies of Christians , to have among them a power of of using or forbearing to use , such external things , as do either advance or obstruct the main ends of Religion . That some Churches may abuse , and that others have abused this Authority by carrying it too far , and imposing too great a load of external performances , is not to be denied : The number of them may become a vast burden , and a distraction rather than a help towards the main Design of Religion . Ludicrous Rites beget● prophaneness , and Pompous ones and undue gaity : But the apprehension of an abuse in the extent of an Authority , cannot justify the quarrelling at a few Rites , when it is visible there is no disposition to swell or encrease them . If every year were producing some new Rite or other , there might be good ground to fear , that there would be no end of such Impositions ; but this cannot be appli'd to our Circumstances . It is also a question , whether in case that there were indeed too many Rites enjoin'd , every one of which were innocent in it self , so that no special Objection lay against any one , but against them all , as too many ; whether , I say , in such a case , private persons were not oblig'd rather to bear their burden , than by shaking it off , to rend the Body , and disturb the Peace and Order of the Church ? It seems they ought rather to bear it : The Rulers of a Church have indeed much to answer for , who press her too hard , with burdens that are both useless and heavy to be born ; but the obligations to Peace seem to conter-ballance this inexpediency . For tho private persons must judge for themselves , whether things requir'd of them are lawful or unlawful , and must act accordingly ; yet Expediency or Inexpediency is only to take place , in cases in which they are entirely at their own disposal , and where the rules of Prudence or Charity can only determine them . But where the quiet and order of the Body is concern'd , Publick orders and determinations being interpos'd , they are not to depart from those , upon their conceiving them inexpedient ; for it is certainly more inexpedient and mischievous to break Publick Order , than it can possibly be to practice any Rite , which perhaps if left free to us , might seem not expedient , and were better let alone . The expediency of Forms and Rites is a very proper Subject of publick Consultations ; and those who are concern'd in them , will have much to answer for to God if they do not weigh this , together with all that counterbalances it , very critically : but in a setled state of things , exceptions to the expediency of them can never justify the interrupting the Order and Quiet of the Society . On of the chief of these Expediences is , that those Rites have a real tendency to make good Impressions on peoples minds ; that they put those who practice them in mind of their duty ; so that there is some good signification in them . The objection against Significant Ceremonies , as being of the nature of Sacraments , will appear to be founded on a great mistake : If we state a little the difference between the signifying or expressing some part of our duty , with such proper acts of our minds , as do become the occasion , and the signifying some blessing that is offered or conveyed to us by God , in the use of that Action ; The former is far from the nature of a Sacrament ; and indeed is only a mute way of speaking : For actions as well as words may become instituted Signs to express our thoughts . But indeed if we should fancy , that such Rites did offer or convey into our minds those things that are signifi'd by them , as a foederal Institution , to which a Divine Vertue were annexed , this were to consider them as Sacraments ; the Institution of which is unquestionably beyond the power of the Church : but it is quite another thing , when Rites are appointed as means only to raise in our minds suitable and corresponding thoughts . To instance this in one particular ; If we pretended that by the use of the Cross in Baptism , a divine vertue were conveyed to the Person baptized , that deadned him more entirely to the World , and wrought him up to a greater conformity to Christ ; then here were a new Sacrament set up , which could not be justified : But when it is only meant , as an exhibiting the form of the Cross of Christ , to put us in mind of our obligation to imitate him , and to suffer for him ; here is only a Rite that speaks to us in an ●ction , which is explained by the words that accompany it . It is more important which is urged from the abuse of Rites to Idolatrous Practices : This was the first objection that was started among us against the Habits in the Worship of God ; and had without doubt a very plausible appearance ; since a great part of the Mosaical Law seemed to be the establishing many Rites , merely to put them in a great opposition to the Gentiles , and to set them at the vastest distance possible from their Idolatrous or Magical Practices : Yet at the same time many others of those Instituted Rites , are by some very Learned Men proved to have been taken from other Practices of the same Idolaters , that were more innocent in themselves , tho abused , as the rest of their Rites were , to Idolatry . The Iews had certainly very much corrupted their Religion by the addition of many Rites , and by their over valuing those Additions : And yet two of these were made use of by our Saviour to be the Sacraments of his Church . But besides this , a great difference is to be made between Rites that were in their first use invented for the pomp of Idolatry , and were in their first use applied to it , and those which had been in use long before those Idolatrous Practices begun , and were afterwards applied to them . In these last , if their abuse is taken away , and the first and simple usage is revived , this seems to be no compliance with either Idolatry or Superstition . To go on with the former Instance ; we find the Primitive Christians used the making a Cross in the Air , or upon their Bodies on many occasions ; afterwards , when a Divine Vertue was fancied to accompany that Ritual Action , it was used in Baptism as a sort of Incantation ; for with the use of it , the Devil was adjured to go out of the person that was to be baptized ; such an usage made it a Sacramental and a Superstitious Action ; and if it had been still retained in that form , as it was in the first Reformation of our Liturgy in King Edward the VIth's time , I do not see how it could have been justified ; but since it had been an ancient Form to use the Sign of the Cross , the Church might well have retained this in some of her Rites ; and it belonged to none of them so properly , as to the Initiatory Sacrament , in which the first use of it was retained , and the succeeding abuse was laid aside . Since also we find that the Primitive Christians received the other Sacrament in the posture in which they prayed to God ; and since the posture in which all our Prayers are now made , is kneeling , it might be very proper to go through this whole Office from beginning to end , in the posture of Prayer : But this could not be so well excused if the posture were left free till the Consecration ; and if then only kneeling were required , this were indeed to continue a practice that had been abused by Idolatry , which could not be justified : So that the abuse of Forms may require the altering them from that method in which they were abused , but cannot import an obligation to abstain wholly from the use of them in another method . It may be a very just matter for a publick deliberation , whether such things ought to be retained , they being freed from such Abuses , or not . On the one hand , The People who are apt to be much struck with a total change of outward Forms , especially when that is suddenly made , may be more easily brought about , if the Alterations are not too sensible , but that some things seem to remain , to which they had been accustomed , and for which they retained a value . Now since Mankind is so weak , that some lesser Frailties ought to be indulged , while more Criminal ones are not to be spared , here was a very specious ground to persuade the continuance of those Rites ; and that the rather , because we find the Apostles themselves complied with the Iews in Instances of a much higher nature . They circumcised some ; they observed Iewish Rites , and to the Iews they became Iews , as they became all things to all men . St. Paul took vows on him , and went to the Temple to be purifi'd , which could not be done but with a Sacrifice : And though he still stood upon the exemption of the Gentiles from the obligations of their Law ; yet he himself , together with other born Iews , complied with them in their Observances . Now when it is considered , that these were typical Laws that were accomplished by the coming of our Saviour , and that the Iews pleaded still for the continuance of them , so that it was indeed the main controversy of that time ; it will appear , that the compliance of the Apostles in such things , was liable to much juster Objections than any that can be brought against obedience to Constitutions , that are about things of their own nature innocent and indifferent . But yet we see the Apostles judged , that as long as the Temple stood , and that God's Wrath was not yet poured out on that Nation , there were still some among them , that as a remnant were to be gained to Christianity , and therefore while there was ground to hope for that , they went on in that condescention to their infirmity , observing that very Low which was then maintained by the Iews with the highest insolence and cruelty possible against Christ and his Followers . When this Point is well weighed in its full extent , and in all its consequences , it will , I hope , satisfy many , how far so great an end as the publick Peace , and the edification of the whole Body , ought to be pursued , when the Apostles went so far in order to the gaining of a few . And here it will be no impertinent digression , to observe the Rules that St. Paul lays down to Christians in this whole matter : I cannot think that it was so fully opened in Epistles that have been preserved down to our days , as a main part of the Canon of our Faith , without a special Providence of God , that in those Rules we might see our own duty in the management of such Controversies as should afterwards arise : Since besides a historical knowledge of the state of that time , this is all the use that it seems we can now make of such long Discourses , and Arguings ; and if this can be well stated , it will be a sure thread to guide us . First then , St. Paul leads men above the valuing such matters too much ; as if the being of the one or the other side , signified any thing towards their peace with God : For all fierce Zealots are apt to imagine , that by their zeal they please God , and atone for great faults . Therefore to take away that false Conceit , this is often repeated , That in Christ Iesus neither Circumcision nor Vncircumcision a vailed any thing , but a new creature , or faith which worketh by love , and the keeping the Commandments of God ; and that the Christian Religion , or the Kingdom of God consisted not in meat and drink , that is , in Rituals , concerning the distinction of Meats clean and unclean , but in much higher things , righteousness , peace , and joy in the Holy Ghost : And he seems to assert , that whosoever served Christ in these things , was acceptable to God , and ought to be approved of men ; whatsoever his sense might be as to all other things . Another Position laid down , is , That every man ought to he fully persuaded in his own mind ; to have clear Principles , and to frame these into as distinct Rules as possibly he could : And this is the meaning , of doing all things in faith ; which word signifies persuasion , and ought to have been so rendered here : And then all those difficulties that arise out of the misunderstanding of that word , would cease ; so that the paraphrase of those so oftencited words will run thus , Hast thou a persuasion ? have it within thy self ; so that then mayst appeal to God upon it : For happy is the man that is so setled , that he does not waver in a distraction of thoughts , sometimes approving , and at other times condemning the same thing ; for while a man is still doupting , he is condemned within himself . For instance , If he eats freely of all Meats , without regarding the Iewish distinctions , and yet has within him an opinion of the obligatory force of those Laws ; he does not act upon clear Principles and Persuasions ; for while a man acts without these , not knowing but that he may be sinning against God , he does then really sin , since he does things which he thinks are sins , so that they become sins to him . This is a plain account of those words , which as it agrees exactly to their natural signification , so it shuts out all the difficulties which arise out of them . For the word rendred by doubting , according to the sense in which it stands in all the other parts of the New Testament , signifies the making distinction ; so that the meaning of it is , He who thinks that there is still a distinction between meats clean and unclean , is very guilty if he eats as long as he is under that persuasion . A third Rule laid down by St. Paul , is , Teat in all such matters , men ought not to assume an Authority to judge others ; that is , to impose things upon them , as if they had a Judiciary Authority over them . Let not man judge you in meat , or in drink , or in respect of a holy day : that is , Let no man in matters left at liberty , pretend to an Authority over another ; for God is the sole Judge of all men : And let no man judge his Brother , that is , offer to call him to an account of his Actions ; for we must all stand at the judgement-seat of Christ , where he who is our only Judge , as a Law giver , will then be our Iudge , by calling us to an account of our Actions : Upon this follow the Rules of mens deportment towards one another . Those that have larger Principles , and higher Notions ; who in that respect are stronger , and who by that freedom of mind and thought , did eat without those nice distinctions of clean and unclean , ought not to despise such as were yet fearful and straitned in their thoughts , and durst not emancipate themselves , as if they were men of low thoughts , and narrow minds : On the other hand , Those who were still entangled with an opinion of the obligation of the Mosaical Law , ought not to condemn such as acted with more freedom , as if they were loose and lawless men . To this a fourth Assertion is added , That in such diversities of apprehensions , men of both sides might be received and accepted by God , both acting with good Intentions , and following sincerely their Persuasions . One man regarded a day : He observed the Iewish Festivities , their New Moons , and days of rest , called by the general word of Sabbaths ; yet in doing this , under the sense of the Obligations of that Law lying still over him , be regarded it to the Lord : Another , who reckoned himself freed from that Yoke , did acknowledge , that this his Liberty was occasioned by the Christian Religion ; so he , in not observing it , acknowledged that Religion which had set him free . The same Rule is also instanced in observing the distinction of Meats ; the one did eat freely , and thanked God for that liberty : while the other did abstain from forbidden Meats , and thanked God for that Law by which the Iewish Nation had so many special Priviledges beyond all other Nations , so that God was honoured by both , even in all that diversity of practices : And perhaps , a diversity of practices , if with that , a tender and perfect Charity could be maintained , might be yet a greater honour to Religion , than an absolute ageement in all points ; since it is a higher Instance of the power of Religion , if men can love one another , notwithstanding a diversity in opinion and practice ; than if they loved one another , being in all points of the same mind , and agreeing in the same practices . After these , came two Rules relating to private mens behaviour towards one another in such cases : The one is , not to set a stumbling-block , or an occasion to fall , in another man's way ; that is , not to use our liberty in such instances , or on such occasions , as may draw other men to act in imitation of us , against their own Consciences . This is the true notion of giving scandal , or the laying a trap in the way of another , by which he may fall , or be catched : And this every man is to avoid , when it is free for him to act , or not , as he pleases ; for in that case only , he is under this obligation and caution ; since otherwise , if he is determined by any Law , Divine or Humane , he must go on and do his duty , without considering what consequences may happen upon it , for which he is not accountable ; since he is not at liberty to dispose of himself , but is concluded by a higher Authority . The other Rule is , That we ought , as much as may be , to avoid doing any thing that may grieve other Christians , which is said to be walking uncharitably ; since we ought to have such regard , even to the tenderness and weakness of our Brethren , as not to do such things as may wound or trouble them , still under the former supposition , that we are fully at our own liberty , and under no law nor obligation to the contrary . These are the Rules laid down by St. Paul ; which , when well considered , and rightly understood , will give a great light into this whole Controversy . By these it will appear , that even the Apostles themselves , who might have assumed a higher strain of Authority , yet had great regards to the frailties of those they governed : And although most of these Positions and Rules do suppose men to be in a state of an unrestrained liberty , so that they do not belong to our case , in which Laws and Constitutions have already determined us ; yet they ought still to have great weight with those that are not concluded by Laws , and all such as may have the making or reviewing of Laws under their care and deliberation . But I have opened this matter more fully than was , perhaps , necessary to my present purpose , which only required , that I should clear some Passages in St. Paul's Epistles that are applied to the Points now under examination , though they do not at all belong to them ; since all that is in St. Paul , relates only to such things as were entirely left to mens own liberty , and in which it was free to them to act which way soever they pleased ; which are not at all applicable to established rules , setled by Law , and recommended by Ancient practice . It is true , that no Age of the Church since the Apostles days , can make Laws for succeeding Ages ; since the Pastors of every Age have the same Authority that the Pastors of any precedent Age had after the times of Inspiration : Whatever was done in a former Age , may be altered in a subsequent one : And therefore all those Rules , of the subordination of Churches one to another , being taken from the disposition of the Roman Empire , Europe being now totally moulded into another frame , are now at the discretion of Princes to cotinue or change them at their pleasure : And all the Rituals of the Church are in the power of every Age to alter or continue them as they shall see cause ; but till they are altered , they bind , not by reason of any Authority that former Ages had over the present ; but because the present Age , by not repealing former Rules and Canons , does tacitly and interpretatively confirm and renew them : For if the Pastors of the present Age , in concurrence with , and a due subordination to the Civil Powers , have an Authority to make Laws or Canons in such matters , they have likewise a power to continue such as were made in any former Age , and they are presumed , and in Law taken to do that , till they repeal them . I have now gone through the general Plea that is brought against our Constitutions from general Topicks ; and have , I hope , shewed that there is no force in any part of it . I come next to consider such things as are objected more specially to several particulars in our Constitution . They except to the Government of the Church , because of the different Ranks of Bishop , Priest and Deacon , whereas the Scriptures use Bishop and Priest so promiscuously , that from thence it seems reasonable to infer , that they are one and the same Function , and that there ought to be but two Ranks , Bishop and Diacon , in the Church ; But those who object this , have really among them but one Function and Order , since they have no Diacons , in the sense of St. Paul's Epistles , who are a Degree of Men dedicated to the Service of God , out of which , as any served well in it , they were advanced to a superior Degree , and were ever esteemed a Sacred Order of Men. There are none such among those who urge this Matter against us . The Promiscuous use of Names does not prove the Offices the same . The Apostles are called , sometimes , Deacons or Ministers , and so are their Companions in Labour ; for the term Diacon , signifying any one that Ministred : It was not then appropriated to the lowest Order , no more than Presbyter was to the second ; for the Apostles call themselves sometimes Deacons ; so that from hence an Argument might be drawn , as well to prove that Deacons are equal in Rank to the highest Order of Bishops . We plainly see , That God setled three Orders of Officers in the Iewish Temple : We see also , in their Synagogues , that there were three different Ranks taken probably from the Model of the Temple : We see our Saviour chose twelve Apostles , and afterwards Seventy Disciples , having in that , no doubt , a regard both to the numbers of their Tribes , and of their Sanhedrin : We plainly see , that during the Apostles lives , the governing and ordering of the Church was in them , yet they constituted some in their Name to govern a large extent of Churches ; and by their Epistles to these , it is plain , That the Power of governing those Churches , and of ordaining new Officers in them , belonged to them ; they being the Persons to whom that trust was committed , with solemn Charges given them for it by the Apostles : We plainly see two distinct Orders of Bishop and Deacon , as two Sacred Functions that were to labour in the work of the Gospel ; and we find by the short Epistles in the beginnings of the Revelation , that there was one Man who had the Immediate Charge of those Churches , to whom every thing relating to them is addressed , as to a Person that was accountable for the rest , and that by consequence must be suppos'd to have an Authority over them : We see immediately after the days of the Apostles , that all the Churches were cast into one Mould , of Bishop , Priest and Diacon : This taking place every where , and that at a time when no Meetings of the Clergy could be held to establish any such Form , and that no Laws of Princes were made to Enact it , and no Men of Authority could so early and so universally have brought such a change into the Order of the Church ; when there was nothing to tempt any to affect Preheminence : Labour and Sufferings being all that then follow'd this Superiour Rank ; and yet within less than one Century after the days of the Apostles , we do plainly see , that this was the Constitution , even of those Churches that had been gathered and setled by the Apostles themselves . Among whom so visible a thing as the Order in which they had put the Church , could not possibly be soon forgotten , and this was not complain'd of by the Sects of those days , particularly the Montanists , that had so fair an appearance by their praying and fasting so much , that not only Tertullian was drawn away by it , but even the Church seems to have taken a Tincture from some of their Methods ; whether in imitation of them , or on design to out-do them , is not so easy to determine ; yet nothing of this kind was ever objected , as if the Church had by the Authority given to Bishops , departed from the Apostolical Customs . Now I will acknowledge , that a bare practice , tho very Ancient , such as the giving the Eucharist to Infants , without a colour for it in Scripture , ought not to conclude us : but when there is a great deal in Scripture that looks favourably to a thing , tho the proof from the words alone should not seem full and positive , and when the first Writings and clearest Practices of the Ages that immediately follow'd , confirms such an Exposition , then we have all that is possible for us to pretend to , for giving a fixed and determinate sense to such passages . From all this then it is clear , that we are now upon the same Constitution as to the main , on which the Apostles setled the Churches , and that we have all the reason that a thing of this nature is capable of , to conclude , That the distinction of Bishop , Priest and Deacon , was setled by the Apostles themselves , and is related to by many places in the New Testament . The division of the World into Diocesses , larger or narrower , as well as of Parishes , some being excessively large , and others as unreasonably small , does not a whit alter the nature of the thing in it self ; since tho' it were to be desir'd , that Parishes were nearer an equality in point of Labour and Cure ; yet this is an Inconvenience that we must bear , and not disturb the Church , by seeking undue Remedies for it : So such Disorders , as a length of time , a corruption of Manners , a change of Governments , and Civil Policies , has brought into a Constitution , may put it out of our Power to procure the Redress of many things , that yet will as little warrant a renting the Body , or dividing the Church upon any such account , as it would justify the lazy Sloth of such as may bring things to a better State , and yet do not set about it , nor do heartily endeavour it . Another head of Objections is to set-forms of Prayer in general , as a stinting of the Spirit of Prayer ; of which mention is often made in the New Testament , and which ought to have scope given to it ; since it is a mean to rouze up and quicken heavy minds , which become flat when accustom'd to a constant form of Words , that render both the Clergy lazy , and the People Dead : But when it is consider'd , that every Man's words become a form , to which all the rest of the Assembly is limited ; the question then lies naturally between the sudden conceptions of one Man , who is often young , rash , without Judgment , and who always speaks on the sudden ; and between a form well digested and prepared by a Body of wise and good Men : Since then the People must be under a Form , it may seem much more reasonable that they should be under such a form , than under the other ; and that the rather , since we see Moses , David , and the Prophets of old , gave the Jewish Church so many forms , both for Prayers and Praises : We know that in our Saviour's time , the Iews had a stated Liturgy of their own ; which our Saviour was so far from blaming , that he himself prescribed his Disciples a Form , and compos'd it out of theirs ; laying together so many Petitions drawn out of their Prayers as answer'd his end , in appointing his own : And Praises seeming to be the sublimest Acts of Worship , in which the Soul ought to arise to its highest Elevation ; it is not easily accountable why so much excitation should be required in Prayer , while Men are left to be still flat and formal in their Praises . It is not to be deni'd , but that among the extraordinary Gifts that follow'd the wonderful Effusion of the Holy Ghost , one was , That Men were Inspir'd to offer up such Prayers to God as comprehended the necessities of whole Congregations ; it appearing in those Prayers , that the Spirit in him that pray'd , searched all their Hearts , and so did prompt him with groanings that were unutterable ; and it thus appearing , that the Spirit , or Inspiration which moved any to pray in this sort , searched all things ; every Man finding the sense of his own Heart thus open'd , together with suitable Intercessions , it was from thence evident , that this was the Spirit of God , making Intercession for the Saints , in the mouth and words of the Inspir'd Person . This being a plain account of those words of Praying in or by the Spirit , and well agreeing with every thing said concerning it in the New Testament , it is a great mistake , if we in these days , should expect any such Assistances from God : So that now a readiness of new or tender Expressions in Prayer , is an effect of a quickness of Thought , a liveliness of Imagination , together with a good Memory , much conversant in Scripture-Phrases , and long practised in that way . All things by a long use grow flat to minds that are not seriously awaken'd ; but extemporary Prayers do rather kill than feed true Devotion , since they must be hearkened to as Discourses , which is a distraction to him that Prays after them , whereas those accustom'd to set-forms , have only the things themselves that their Devotion relate to in their view ; so they are certainly less tempted to distraction , than they must be who follow the other way . Those sudden starts that are given to the mind by soft Words , and melting Images of things , may be according to the different Compositions of Men more or less useful to them in their secret Exercises , but they ought not to be let in upon publick Assemblies , which being made up of a great variety of Tempers , must be entertain'd only with such Devotions that suit with all their Conditions , and do equally quadrate to all their necessities ; and thus it is not only natural , but necessary for all Men who will maintain Order in their Worship , and will frame it in so diffus'd an extent , as to take all equally within it , that they have set and stated Forms ; and these ought to be cast into the plainest and most comprehensive simplicity possible , since that is always suited to all Mankind , whereas Men are vastly diversifi'd in every thing that is lively or fanciful Such a way of Worship ought neither to be unreasonably long , nor excessively short . The length must be proportion'd to what the greater part of Mankind can bear ; it ought also to be so diversifi'd , that Mens minds be not kept too long at any one part of it , or their Bodies in any one posture ; and there should be as great a compass in it , for taking in the several Acts and Offices of Devotion , as may be ; and in all these respects , it may be safely affirmed , That our Forms have as few defects , are as little liable to Objections , and are indeed as perfect , not only as the Forms or Liturgies of any Church , that we know of , Ancient or Modern , but are as perfect as we can in reason expect in any thing that came from Men not immediately inspir'd . Any small exceptions that may be made , as they do all admit of very good Answers , so can never be put in the Ballance with the Peace and Order of the Church , and the Edification that the Members of our Body might receive from such Pure and Spirital Devotions . If Men grow too languid and flat in them , even this is much more supportable than the gross Affections , and the scandalous Indecencies that are so common , to say no worse , in the tumultuary way . Man is indeed so made , that he grows soon corrupt and Dead in what method so ever he is put : but as Mankind bears the longest and the most generally with common food , and is less disgusted at the continuance of it , than it would be with more chosen Delicacies , which would become much sooner nauseous than simpler Nourishment ; so it may be positively affirm'd , that grave and well-compos'd Devotions , fitly diversifi'd , and often broken , as ours are , have not only Reason and Authority clearly on their side , but have great Advantages in them , and few disadvantages to ballance those . They are such as are proper for us to offer up to God ; they have in them all the Gravity and Solemnity that becomes a Religious Assembly ; they comply with our very Infirmities , and give us such breathings as may be necessary for loose and vagrant minds ; and they carry in them the whole Complex of a Religious Service : So in going that round with due degrees of Attention , we are sure we offer up to God the several Branches of that Reasonable Service , or Rational Worship , that we owe him . The more particular exceptions lie chiefly against our forms in the two Sacraments : The Anabaptists object our not Dipping when we Baptize ; which was not only the practice of Christ and his Apostles , but seems to be recommended by the Mystical Allusions made to the being Buried in the Water , and the being again Raised up out of it , as was formerly observ'd . Indeed if we could think that a Divine Vertue follow'd the application of the Water only to the parts washed with it , so that there were a sort of a Charm in it , we must acknowledge our Baptism to be defective ; but since Water is only us'd as an Emblem of the Purity of our Religion , it seems in the nature of things to be all one , whether the Person Baptized is put into the Water , or if the Water is put upon him . The design of Baptism is a Foederal Sponsion , upon which Water is to be us'd , with a determined form of words ; and when these are observed , all that is primarily intended in it , is observed ; nor will Allusions made to the Rites with which this was at first managed , prove that those ought to be perpetual , these being only devout and instructive Thoughts offer'd upon the occasion of such forms . Yet after all , our Church is so little liable to censure in this matter , that the Rule given in the Rubrick is first for Dipping ; Sprinking is only allowed of ; so that tho it comes to be more commonly practised , yet no Person that desires it in the form of Dipping can be denied it among us , since it is the form that is chiefly favoured by the Rubrick , tho the practice runs in a current the other way . There is a more important Scruple rais'd upon Infant Baptism , since the Persons mention'd to be Baptized in the Scriptures were all of Age , capable to answer and promise for themselves ; and since by the Institution of Baptism , the making of Men Disciples is set before it , and the Teaching them to observe all that Christ hath Commanded comes immediately after it , both these seem to be Characters importing that they should be of an Age capable of Instruction , since They only can make the answer of a good Conscience : So that the Baptizing upon a Vow or Promise made by another , seems to be a new sort of Foederal Sponsion , not instituted by Christ , and by consequence not warranted by the Gospel . Nor will the Argument from Circumcision appear conclusive , when it is consider'd that Females not being capable of it , that Rite seems rather to have been a national Mark , to distinguish them as Abraham's Posterity from other Nations , than a Rite relating to the Blessings of a future state . But to all this we must answer , That since our Saviour took Baptism from the Iews , it being visible that they were not at all surprized at St. Iohn Baptist's Baptizing , they only questioning him upon his Mission and Authority for it ; we have reason to conclude , that he took it from them as they practised it : And we find by their Writings , that when any Proselytes came over to their Religion , they not only Baptized them , but also their Children . This being their practice , and our Saviour making no Exceptions as to this Particular , but saying words that plainly favour it , Suffer little Children to come unto me , and forbid them not : for of such is the Kingdom of God , or the Gospel-dispensation , this is no small Argument for it : But that which seems to determine the matter , is the resolution that St. Paul gives in a Case that must have been very common in those days , when one of the married Parties was converted to Christianity , the other remaining still in Infidelity , he determines that the Husband ought not to put away the Wife , nor the Wife leave the Husband ; and the reason he adds is , That there was a Communication of Sanctification from the believing to the unbelieving Party , which descended to their Children , who should be otherwise Vnclean , but now they were Holy. Now it is to be consider'd , that in the New Testament Holy , or Saint , and a Christian , stand promiscuously for one another ; and the word Holy , can only signify either a real inward Holiness , or a Holiness of dedication , in which sense all things appropriated to God are said to be Holy. A Believer could not Communicate a real Holiness either to the unbelieving Yoke-fellow , or to the Issue , since that is personal , and cannot be derived , or descend . The only Holiness that he could derive , was a right to consecrate the common Issue to God ; which is in some sort a Sanctifying of one another . This is a plain and natural meaning of these words ; and tho they should not seem to im●port it so necessarily , but that other glosses might be put upon them , yet the early practice of the Church mention'd by Irenaeus , Tertullian , and most copiously by St. Cyprian , seems to be a sure Commentary upon them , this being a ritual and visible thing , in which we may much more safely have recourse to Tradition , than in matters of Doctrine ; it being here remembred , That a Practice without warrant in Scripture , is not to be so regarded as a Practice that seems to have favourable , if not clear warrants for it in Scripture . This also agrees with the natural Order of the World : Children being put in the power of their Parents , by the Laws of Nature , who , considering their Incapacity , must act in their Name , and may both procure Rights and Priviledges to them , and also lay ties and engagements upon them . It is then suitable to the extent of the mercy of God in the Gospel , that Parents may offer up their Children to Christ , that they may be tied by them to his Religion , and received into the blessings and privileges of it . When this whole matter is thus laid together , I doubt not but the lawfulness of Infant-Baptism will evidently appear ; and if it is Lawful , then according to what was at first made out , the Church may oblige all her Members to it . The Practice of having Sponsors , being but an increase of the security given for the Person 's Education in Christianity , the care of the Parents being supposed , as already bound upon them by their natural Relation to their Children , and it being a great mean , if well managed , of knitting Neighbours together in new and Christian Bonds , all Exceptions to such a Custom seem very ill-grounded ; and their answering so positively in the Name of the Child , does according to the nature of all Acts in the Name of Infants , import only , that as far as in them lies , care shall be taken that the Infant shall make good those engagements in due time . Our affirming so positively , That all Children who are Baptized , and die before they grow to be capable of committing any actual Sin , are certainly saved ; does not only agree with the Idea's of the infinite goodness of God , but also with this declaration , That the Promises of the Gospel are made to all Christians , and to their Children . The most general Scruple against our Form in Baptism , remains yet to be discussed : That we have added to it the Sign of the Cross , which is a piece of Popish Superstition . Indeed , if we use it as was formerly observed , as they do , with an adjuration of the Devil to go out , and not to presume to violate the Sign of the Cross ; if we breathed cross-ways , and pretended by that to infuse Divine Virtues and Blessings , here were just objections ; for in so doing , we should assume a power to make Sacraments , and to affix Divine Powers to Institutions of our own : Therefore nothing of this being retained among us , all the Papistical and Superstitious use of the Cross in Baptism is thrown out : But since the Primitive Christians did so glory in the Cross , that in stead of being ashamed of the Reproach of it , they used it upon most occasions : Our Reformers designing to restore Primitive Christianity , thought , that though the abuse of this to so much Superstition , made them supercede the frequent practice of it ; yet in this first initiation to Christianity , it was reasonable to use it , once for all , but with words that shewed they retained none of the Superstitious Conceits of Popery , and meant only thereby to own the receiving all Christians into the Doctrine of the Cross , and to an obligation to follow Christ , bearing his Cross. And thus it is plain , that this practice is in it self not only innocent , but decent : and that there were very plausible Reasons , to say no more , for enjoining it ; so that the not using it , is the disobeying a just Authority , in a lawful Injunction . Kneeling in the Eucharist , seems not only liable to an imputation of Idolatry ; but is also under this further prejudice , that it is in none of the Ancient Rituals : On the contrary , we have all reason to believe , that for many Ages they did communicate standing : since all kneeling in Churches on Sundays , or in the time between Easter and Whitsunday , was esteemed a crime in Tertullian's time , and was forbidded by a Canon of the Council of Nice . This Being that , of all the Objections raised against us , that touches in the tenderest part , since this is the great Symbole of the Union of Christians , and that in which most formally the Communion of the Church consists , it will be necessary to examine it very narrowly . It is then , first , to be considered , that outward Actions do signify only that which by a general consent , or an express declaration is agreed on as their sense and importance . Kneeling to Kings , is understood to be only the highest Act of Civil Respect ; and therefore it is liable to no imputation of Idolatry , Therefore if there is an express declaration made of the importance of this Action , that it is neither an Adoration of the Bread and Wine , nor of the Person of Christ , as supposed Corporally present , but only a worshipping of God in the acknowledgment of the great Blessings there exibited to us , then this Posture cannot be stretched beyond this express Declaration ; nor is this that kneeling which is enjoined by the Church of Rome ; for that is only a falling down at the Elevation , in acknowledgment of the miraculous change then made : Whereas ours is a continued posture of Prayer , in which we continue during the whole Office : So that Kneeling , as used by us , does in many respects differ from the Knoeling used in the Church of Rome . As for that specious Pretence , That in the Primitive times they did not kneel at the receiving the Sacrament ; it is only an appearance of a Reason . In the Primitive times , they had a notion of Kneeling as an abject Posture , which only became Penitents , or the times of fasting : They thought that upon other occasions standing in Prayer had an appearance of faith and confidence in God ; and agreed with those comfortable assurances , and that joy to which we are called in the Gospel : And therefore those who were in the full peace of the Church , were to stand up at Prayers ; which was most indispensably observed on Sundays , and the Fifty days from Easter to Pentecost . But standing was then their posture of Prayer , so they received the Sacrament in the posture appropriated to Prayer ; and it were easy to shew , from those wery Fathers who mention standing as the posture in which the Eucharist was received , that they did consider it as a posture of Adoration , and so required all Christians to adore as they received it . Now in a course of many Ages , this difference of several degrees in Prayer , and the postures proper to them , is quite worn out ; so that kneeling is become the common posture of all Prayer whatsoever : Therefore we receiving in a posture of Prayer , do in that follow the constant practice of all Christians , in all the best Ages . Kneeling is a matter merely ritual ; and being now grown the common Rite , expressing our humility in Prayer , we do not depart from the Spirit and Intentions of the Primitive Church ; since we receive the Eucharist in our posture of prayer , as they did in theirs . The plausible Exception to all this , is , That since our Saviour did institute this Sacrament , at a Table after Supper , it is a needless departing from his Practice , and the Pattern that he hath left us , to receive it in any other posture . If this Objection had any force , it should oblige us to receive leaning along , according to the posture of sitting at table in those days ; and if we must adhere to the Circumstances of the Institution , the time after Supper , and the place an upper room , will be as obligatory upon us as the Posture , since all these things are of the same order and value . But to go to the bottom of this Objection , and to shew by a clear parity the just reason of departing from our Saviour's practice in this particular . It is to be remembred , That when Moses gave out the Institution of the Paschal Festivity , he limited that people by express words to a posture , They were to eat it with their loins girt , and their shoos on their feet , with staves in ther hands , thus ready to march . There is nothing in the Institution that gives the least hint , as if this was not meant to be a lasting Precept : So here is much more than a bare Example , a Precept given in very plain words , without any limitation of time : And yet when the Israelites were setled in the Land of Canaan , at rest , and no more obliged to march , this change of their Circumstances did , from the natural suitableness of things , bring on a change in this part of that Festivity : They sate about their Tables , or rather leaned , and so they did eat the Lamb in that lazy posture , that expressed the Rest which God had given them . And we are sure , that in this they committed no error , since our Saviour himself justified their practice , by conforming to it . So here more than a bare practice , an express Institution in a ritual matter , is changed by a Church , that in all such things seems to have been much more tied up to the letter of their Law , than the Christian Church is ; yet a great alteration in their Circumstances made them conclude , that this ought to be altered , and in that they did right . Now if we will apply this to the Christian Passover ; Christ being in a state of Humiliation , and in the form of a Servant , institutes it ; and does it in a familiar posture of Equality with his Disciples at Table , but gives no rule how , as to that particular it ought to be observed for the future , as Moses had done . Afterwards , a vast change happens in his visible Condition ; he is raised from the dead , and exalted up into Heaven : Upon this change therefore , with relation to his Human nature , that was vastly more important than that which had happenened to the Iews when they were brought into the Land of Promise ; it seems to have been highly congruous to that practice of the Iews , with which the first Christians could not be unacquainted , for them to have changed the posture from the appearance of Familiarity , to that of Respect ; and to have brought it to the Posture which they use in Prayer , and their other Devotions . And this I think is a full answer to every thing that can be objected to our Posture in Receiving . Another exception some have to our Administration of this Sacrament , That there is no previous examination of those who are admitted to it ; that a promiscuous multitude comes without any notice given , or enquiry made after them ; tho we are commanded to note such as walk disorderly , and to have no fellowship with them , that they may be ashamed : nay , with Brethren , that is , Christians who live scandalously , not so much as to eat . To this it is to be answer'd , That a great difference is to be made between a Church that lies yet under some defects , which she laments and cannot get them to be effectually supplied , and a Church that is viciously faulty , and blamable in any thing she does . If the acts of Church-Communion are in themselves lawful and good , so that particular persons are obliged to nothing that can be made appear to be unlawful ; it can be no reason for them to separate from it , because other things are not done which perhaps are fitting and may seem necessary . But a further distinction is to be made , between things commanded by a Divine Precept , and such things as are only recommended by the Practice and Rules of the Church . St. Paul does only prescribe this , That every man examine himself , but does not impose it upon any to examine others ; and the true Importance of the word render'd Examine , is Approve ; that is , Let a man so consider himself , as to see whether he is approved of by his own Conscience : but this gives no other person an Authority to search into , examine , or approve such us come to the Sacrament . There is therefore no Rule given in the New Testament for any such previous enquiry : it was indeed a very Ancient , and is upon very many accounts a good and useful practice so to do . But how criminal soever a defect in obeying a Divine Law may be , it can be no such matter not to observe even the ancientest Rules of the Church , that after all , do rest only upon a human Authority : Those rules concerning scandalous persons , belong to the Body in general ; and if there should be Errors and male-Administrations , the Body , or rather its Pastors when in a Body , are accountable for that , and not the the Individuals of the Society , who cannot be further concern'd in them , than to lament such defects , and to use their best endeavours to help them to be redressed ; so this can never justify a separation , because there may be erroneous or scandalous men in a Society , who are too much connived at . St. Paul finds great fault with many Errors ; some bad Practices and Scandals among the Corinthians ; yet tho in one case he thunders a severe Sentence upon a more eminently scandalous man , he never so much as insinuates that the rest of the body should separate themselves from those erroneous or irregular men : On the contrary , he presses the Obligations to Unity , most vehemently on the Corinthians , tho that was the Church which he charged the most severely of all others , both with Errors , Disorders in Worship , and scandalous Practices . It was no wonder , If after the Church of Rome had enervated the whole Ancient Discipline , and had turn'd it all to be a secret practice between the Priest and the Penitent in Auricular Confession ; and that Dispensations and Commutations were brought in ; by which men know the price of sin , and how to buy it off , that all of the sudden this Church could not be brought back to the Primitive Constitutions : tho we see that our Reformers did sincerely intend it , and prepared a Model for it . But our bad Circumstances have made , that this great and good Design could never be effected since that time ; for which we still continue to make a publick Acknowledgment in the Preface to the Office of Commination . But after all , How faulty soever particular persons may be in not obeying the Rules of the Church , the Clergy are obliged to Catechise the Youth , and when they are duly prepared for it , they ought to offer them to the Bishop to be Confirm'd ; and this ought to precede their being at first admitted to the Sacrament . If this is not duly and punctually executed , it is the fault of those who fail in their Duty ; and one of the best and most effectual Answer that we can make to this prejudice , is to endeavour to do in this point what lies in us , towards the Instructing and Confirming the Youth . As for the Scandals of men's lives , much more certainly might be done , both in the way of private admonition , and publick censure , than is done ; so here the best answer will still return upon us : We ought to do all that is incumbent on us , for watching over those that are committed to our Care , for correcting their Manners , for making the incorrigible asham'd , and for cutting off corrupt and gangreen'd Members , that they spread not their Infection to those that are yet found . Yet if another man fail of his Duty , that can never excuse any one from doing his ; and so it can never be a just ground of separation . Some except to our habit , as a Ceremony taken from the Service of the Jewish Temple : and this , tho it is now esteem'd the least considerable of all the exceptions made against us , yet was that which first began those unhappy disputes that have since increased so fatally upon us . The chief thing stood upon at first , was , That it was a compliance with the Supestitions of Popery ; but that has been consider'd already ; to which I shall in this place only add this one Consideration more to justify those Compliances in matters that are in themselves innocent ; That in Fact , the body of this Nation was in a very few years brought off from Popery ; to which it is highly probable , that those small Compliances contributed not a little ; so that the single reason upon which this was at first oppos'd , was the chief Reason for its continuance . All publick Functions are perform'd in some special Habits ; and White being among both Greeks and Romans , the colour that expressed Ioy it bearing also a Signification of Purity and Innocence , it was natural for the Primitive Christians , both to put such as were newly baptized in white , and also to have Divine Offices perform'd by persons habited in the same manner . It is true , Popery had brought in much Superstition upon all this ; the several parcels of the habits were deliver'd with particular Devotions in the conferring of Orders ; which imported a peculiar Virtue and Sanctity to be in them , and they were to be us'd with such constant Devotions , that did all signify that a Sacramental Virtue was believ'd to be lodg'd in them . Now all this was taken away by our Reformers ; only for the decency of Worship , in compliance with Ancient Practices , they retain'd the Habits themselves ; and since the greatest Bodies of those who divide from us , have us'd Black Gowns , which is both a peculiar form of a Habit , and in a special Colour , that signifi'd Gravity , it will not be easy to find a good reason , why a peculiar Habit in a Colour that expressed both Innocence and Joy , might not be as well us'd . If we pretended that Innocence is by this convey'd to us , here were a just exception ; but we using it only as a decent Habit , that is enjoin'd by Law , it is enough to justify our Obedience , if the thing is lawful ; and it is enough to justify the Law , if this Robe was Ancient , and have in it a proper expression of that temper of mind , in which we ought to be , when we go to perform Divine Offices . And thus it appears on how weak grounds the first disputes concerning Rituals among us were begun ; upon the progess of which , and the effects that have followed upon them , one can never reflect without remembring those words of St. Iames , Behold how great a matter a little fire hath kindled . Some have excepted to our observing Holy-days , as if this was an Invasion upon that Liberty which the Fourth Commandment gives for Work , all the six days of the Week ; and as if Men pretended to an Authority to make any parcels of time Holy. Some quarrel with the days for the honor of the Apostles , as if this was a remnant of Popery : others except even to the observance of Christmas and Ascension-day , together with those other days that relate to our Saviour himself ; as if the observing them were a reproaching the Apostles with want of regard to the Person of Christ , which we pretend to supply . But those words of six days Labour , are not to be understood as a perpetual Command , otherwise God himself had appointed a violation of this , by all those other days of Rest that were enjoined the Iews , all which were called Sabbaths . Every seventh year was to be one continued Sabbath ; Therefore the Importance of the 4 th . Commandment is only this , That when that Precept was first given , God left Mankind free for six days , and only reserved a seventh for Rest and Religion ; but that did not limit himself , nor all other Lawful Powers , from making further Impositions for Rest and Religious Exercises . It is also certain , that Men cannot make a Day Holy in one sense , that is , affix a special Purity , or particular Virtue to any one day ; but the larger sense of a Holy Day , being a day dedicated to Religious Exercises , it seems to be in the power of every Society to appoint such Anniversary days , as well as to appoint special times of Fasting and Thanksgiving upon one particular day , and for one turn : for since all do agree , that this may be done for once , the Arguments from the Fourth Commandment , and against appointing a holy day , are out of doors ; so it remains only to consider , whether Anniversary Days may be appointed . We see the Iews , during the seventy years of the Captivity , observ'd the Fast of the Fourth , the Fifth , the Seventh and Te●nth Month ; and the Prophet expostulating in the Name of God upon that Head , does neither except to the Imposition , nor the fixing Anniversaries , but only complains of their being ill kept ; which plainly imports the acceptance of them , if well kept . The Iews also fixed one Anniversary in commemoration of their Deliverance from Haman's wicked designs against them ; and another for remembring the Purifying the Temple from its Idolatrious Defilement by Antiochus Epiphanes . This last was observed by our Saviour , at least we find him in the Temple on that day . Now can any reason be assign'd ; either from the nature of things , or from any special limitations in the Scripture , that should restrain the Power that is naturally in every body of men , for appointing things of this nature ? The commemorating the Dispensation of the Gospel committed to the Apostles , has nothing of the Superstition of Popery in it : No Invocations or Addresses being made to them , and no Sacraments administred for their Honor , or recommended to their Intercession . God is only blessed for those several Dispensations , of which they were made the Channels and Instruments . But we ought rather to be concern'd , That these Commemorations are practic'd in so slight a manner , that we seem much more liable to an Objection upon that account ; and tho in the first fervour of Christianity , in which those early Converts lived almost wholly in the Meditations of Christ , and of what related to him , some Institutions of days for more special remembrances of particular Circumstances had not been made , there might have been very good reason for the succeeding Ages to have studied to keep alive that fervour by such appointments of days , for the more solemn Commemoration of such signal Blessigns : and tho there were not the same clear warrants from Antiquity for every one of these , yet it was still in the Power of the Church to make such new Orders , as should seem necessary for carrying on the main Design of Religion . The Ancient Church thought that the whole fifty days between Easter and Pentecost ought to be kept with a special Solemnity of Rejoycing , for the Resurrection and Ascension of our Saviour , and for the Effusion of the Holy Ghost ; since some more particular Devotions on those heads , during that whole time , did not break off the labours of their other Employments , nor interrupt the common business of life ; upon the same parity of reason they might appoint some time before that season of Ioy , to be spent in confessing past sins , and mourning for them in higher degrees of Prayer and Fasting . This being only the prescribing a method for appropriating such Exercises in Devotion to the several seasons of the year , an over-valuing of these things , together with a nice distinction of Meats , was a piece of Superstition which might corrupt that which was good in any Constitution . The distinction of Meats for that season , is among us founded meerly on a Law of the Land , for Civil and Political Ends , since the Church only recommends Prayer and Fasting in general , witout any further Specialities as to the measure of the Fast ; so no just exception lies to any part of this whole matter , concerning days and times appropriated to particular Exercises . I wish our Practice in these were such , that this part of our Constitution were not too evidently a matter of Form , and observed with too visible a slightness . And thus I have gone round ●ll that I remember ever to have met with in Books or Discourses from any of the Dissenters , except from those call'd Quakers , against our Constitution , and have offer'd you those answers , which to me , after the most impartial search that I am capable of , seem full to satisfy 'em all . It remains , That I consider such as are offer'd by those who are called Quakers . First , They are against all sorts of stated Forms ; their main Principle being , That nothing is to be done by us , by virtue of any outward warrant , unless there is an inward excitation or opening of the Spirit that leads to it : And therefore all fixed Rules being contrary to the freedom of the Spirit , they are against them all . But either this Principle must have some limitation to restrain it , or it will cast open a door to subvert all Religion and Policy ; for those inward Excitations being only known to those who have them , every man's word must be taken concerning them . If then a man by affirming that he had , or had not , such or such an excitation , will be thereby justified or excus'd ; then he may do , or not do what he will , and the whole Order of Religion , Morality and Civil Society will be thereby dissolv'd : but if they say , that there is that Harmony between the secret leadings of the Spirit and the Scriptures , that whatsoever is commanded in the one , is always witnessed to by the other ; then we are to examine this matter by the Scriptures , and to conclude , That if there are rules given in them for the constant use of the Sacraments , then they are hereby condemned who have laid them aside . Our Saviour encourag'd his Apostles to go and execute the Commission that he gave them , to make Disciples , and Baptize all Nations ; with this Promise , That he was to be with them alway , even to the end of the World. The promise is given as as an encouragement to the duty enjoin'd ; and from hence we may conclude , that the precept of Baptisme must continue likewise to the end of the World. To this we must join those other words of our Saviour , Except a man is born of Water and of the Spirit , he cannot enter into the Kingdom of Heaven which is affirmed without any limitation of time . By the Kingdom of Heaven is plainly meant the Dispensation of the Gospel ; and since Baptism was then practised , and was well understood by them , who were born Iews , nothing in reason can be understood by the being born of Water and of the Spirit , but the being initiated by Baptism , and the being inwardly Sanctified : The one as well as the other , is made indispensably necessary to the being a member of this new Dispensation . St. Mark also has recorded those words of our Saviour : He that believeth and is baptized stall be saved , but he that believeth not shall be damned : Now since Baptism is only enjoined by Precept , and is not necessary as a mean , but only as an act of Obedience : therefore tho the doing it is commanded in order to Salvation , yet Damnation is not the consequent of its not being done , since one may be prevented in it by death , or other Impossibilities may put it out of his power to procure Baptism to himself : And therefore , as the one branch of this period shews the obligation laid on us to be baptized in order to Salvation , so the leaving it out in the other branch , shews that our not coming within the rites of our Religion , when that failure is no fault of ours , does not exclude us from Salvation , or bring us to a state of Damnation . In the beginnings of Christianity , the wonderful effusion of the Holy Ghost was thought a true reason for baptizing such persons on whom it fell ; and therefore St. Peter said , when the Holy Ghost fell visibly on Cornelius and his Friends , Can any man forbid water , that those should not be baptized , who have received the Holy Ghost as well as we ? And with this he settled the minds of those who were a little offended at that action . This shews that no pretence to a high dispensation of the Spirit , can evacuate that Precept ; since , on the contrary , an evidence of the giving the Holy Ghost , was pleaded as an Argument for baptizing : Nor does any one passage in which Baptism is mentioned in the New Testament , limit it to that time , and intimate that it belonged only to the beginnings of Christianity , or that it was to determine when it was more fully setled : so that this , with the constant practice of all succeeding Ages , without a shadow of any Exception , must conclude us as to this Point . Our Saviour did also appoint the other Sacrament to be continued in remembrance of him ; by which St. Paul says , we shew forth his death till he come . Now these words cannot be understood of any supposed inward and spiritual coming , since the most signal coming in that sense , was the effusion of the Holy Ghost at Pentecost , and yet after that time the Apostles continued to practice it , and delivered it to the Churches as a Precept still obligatory , till Christ should come . If then we ought still to remember him , and shew forth his death ; if it is the Communion of his Body and Blood ; if it is the new Covenant in his Blood for the remission of sins ; then as long as these things are Duties incumbent on us , so long we must be under the obligation of eating that Bread , and drinking that Cup. Further , If Christ has left different Gifts to different Orders of men , some Apostles , some Prophets , some Evangeliste and some Pastors and Teachers , for the perfecting the Saints , for the work of the Ministry , and for edifying the Body of Christ , till we come unto a perfect man , and are no more in danger of being tossed to and fro , and carried away with every wind of doctrine . These words do plainly import , That as long as mankind is under the frailties of this present state , and in this confused Scene , that some of these Orders must still be continued in the Church , and that those Rules and Preceps given to Timothy and Titus concerning such as were to be ordained Bishops or Elders , that is , Priests and Diacons , were to be lasting and standing Rules ; for indeed if the design had not been to establish that Order for the succeeding Ages , there was less need of it in that , in which there was such a plentiful Measure of the Spirit poured out upon all Christians ; that such Functions in that time might have been well spared , if it had not been for this , that they were then to be setled under the Patronage , if I may so speak , of the Apostles themselves , from whom they were to receive an Authority , which how little necessary soever it might seem in that wonderful time , yet was to be more needed in the succeeding Ages . Therefore we may well conclude , That whatsoever was ordered concerning those Offices or Officers of the Church , in the first Age , was by a stronger parity of reason to be continued down through all the Ages of the Church ; and in particular , if in that time in which Women received the Gifts of the Holy Ghost , so that some prophesied , and others laboured much in the Lord , that is in the Gospel ; yet St. Paul did in two different Epistles , particularly restrain them from teaching or speaking in the Church ; to which he adds , That it was a shame for Women to speak in the Church ; that is , it might turn to be a reproach to the Christian Religion , and furnish Scoffers with some colours of exposing it to the scorn of the Age. This was to be much more strictly observed , when all those extraordinary Characters , that might seem to be exemptions from common Rules , did no longer continue . As for those distinctions into which they have cast themselves , of the Hat , and the denying Titles , and speaking in the singular Thou and Thee , it is to be considered , That how unfit soever it be , and how unbecoming Christians to be conformed to this world , yet it rather lessens than heightens the great Idea that the world ought to have of the Christian Religion , when it states a diversity among men about meer Trifles . Our Saviour and his Apostles complied as much in all innocent Customs , as they avoided all sinful ones . Honour to whom honour is due , is a standing Duty ; and though the bowing the Body , and falling prostrate , are postures that seem liker Idolatry , and more abject in their nature than the Hat ; yet the very Prophets of God paid these respects to Kings . Outward Actions or Gestures signify only what is entended to be expressed , and what is generally understood by them ; so that what is known to be meant only for a piece of Civil respect , can never be stretched to a Religious respect ; and though that abject homage under which the Iewish Rabbies had brought their Disciples , and which they had exprest in Titles that imported their profound submission to them , was reproved by our Saviour ; yet we see that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sir , or Lord , was then used as commonly as we now do ; since Mary Magdalen called him , whom shee took for a Gardener , Sir , or Lord. And St. Paul gave Festus the Title which belonged to his Office , it being the same that Claudius Lysias gave Felix , who certainly was not wanting in that ; and that being the Title of men of Rank , St. Luke adresses both his Books to Thephilus , designing him in one ofthem in the same manner . Words signify nothing of themselves , as they are meer sounds , but according to the signification in which men agree to use them ; so if the speaking to one man in the plural number , is understood only as a more respectful way of treating him , then the plural is in this case really but a singular . Indeed these things scarce deserve to be so narrowly lookt into . The Scruple against Swearing , is more important both to them and to the Publick . They have indeed the appearance of a plain Command of our Saviour's against all manner of Swearing , which is repeated by St. Iames ; but this must be restricted to their communication , according to the words that follow , since we find Swearing not only commanded in the Old Testament , but practised in the New , The Apostles swear , at every time they say God is witness ; and more solemnly , when God is called for a record upon their Soul. The Angel of God lifts up his hand , and swears by him that lives for ever and ever . God swears by himself , and an Oath for confirmation , that is , for affirming any matter , is the end of all Controversy . We find our Saviour himself answered upon Oath , when adjured by the High Priest to tell , If he was the Christ , the Son of the most high God ; for according to the Mosaical Law , when any Soul sinned , and heard the voice of Swearing , that is of Adjuration , and was a witness whether he hath seen it or known of it , if he do not utter it , then he shall hear his Iniquity ; that is , he shall be guilty of Perjury . It were easy to shew from several Passages of the Old Testament , That Superior , whether Parents or Princes , could put others under a Curse , and by that either bind them in a Promise of Vow , or oblige them to declare the truth . This being then the custom of the Iews , our Saviour , though silent , as long as it was free to him to speak or not , he in that shewing his patience and meekness ; yet as soon as he was adjured , he then answered ; for he was bound by that Oath to declare the truth : Therefore since among the Iews the Party did not take the Oath , but was only passive to the Judge that imposed it upon him , those cited words of our Saviour cannot be extended beyond Oaths in communication , that is in common discourse , or the common business of life : For indeed to end all matters by a solemn Appeal to God , is a natural piece of Worship and Religious Adoration . They load us with another prejudice , in which , tho we may seem to much parties to it , yet it is not to be passed over : They call us Hirelings for receiving those supports and rewards for our labours that are appropriated to us . Those who run into these Imployments only with such views , and desire to be put in a Priest's Office , that they may eat a piece of bread , must feel somewhat within them that testifies to the truth of this Imputation : But such as do dedicate themselves to the Gospel , and serve at the Altar , may well live of the Altar , and of the Gospel , or the reward of the glad tidings that they publish ; for so , saith St. Paul , hath the Lord ordained . All persons will yield it to be lawful to accept the bounty that is freely offered , by private persons to such as labour among them ; so it will not be easy to shew why publik Bodies may not by setled Laws give those bounties for ever , as well as particular persons do it for once . And therefore not to enter upon the discussion of any antecedent right to Tythes , it is certain that Publick Laws may appropriate such proportion of Soil , or of its growth , to such uses as they think fitting : And when that is once done , private persons must bear that , even when they do not approve of the use . Those very people think that all Wars are unlawful , and yet they pay Taxes , tho levied in express words to carry on a War. Thus then , when any proportion of the growth of a Nation is applied to any use by a Law , that proportion becomes a rent due to the Publick , in consideration whereof , there is a full abatement made , as it is bought and sold : And whosoever purchases with such abatement , can have no right to that for which they paid nothing . Now it is certain , that no man can pretend to possess himself of that which is not his own ; on this colour , that he who does then possess it , has no good Title to it . That man knows that he himself has no right to it , whether the Possessor's Title is good or bad , and that is enough for him not to challenge or invade it : Every man knows that his Tythes are not his , he never bought them ; on the contrary , he made a considerable diminution of the price that he would have paid , if the Land had been Tythe-free : And therefore this being of the nature of a Quit rent , that the Law has laid on an Estate , any opinion that a man may have of the lawfulness of the use to which it goes , can never justify him , who keeps that which is not his own , from the person to whom the Law has appropriated it . If therefore these men would govern themselves by the Maxims of strict Justice , as long as they cannot overcome this scruple , they ought to make no purchases , but where they buy out the whole Increase of the Soil , and pay its full price : And as there are fair portions over the whole Nation , that are Tythe-free , this were a way of dealing that would look like a strictness of Conscience , a regard to their own peace , and the quiet and peace of the Society ; By so doing , they should possess nothing that were not their own , and invade nothing that were any other man's . Thus , I think , I have omitted no material Objection that is made to the terms of communion among us as to our Worship and Rituals ; and I think I have offered sufficient reason , not only to justify the concurrence of all the single Members of our Body in every one of them , but also to justify our Forms and Constitutions in themselves : It is enough to prove that they are lawful , to oblige all the Members of the Body or Society to observe them ; but the fitness and usefulness of them must also be made out , to justify the Laws and Constitutions that are made concerning them . But tho lawful and unlawful are severe and rigorous things , and of a fixed and determinate nature ; yet fit or unfit are of a more loose and unstable Order : And in this respect things may have different faces ; what is fit in one respect , and at one time , may be much otherwise at other times : And therefore , tho this is not a consideration strong enough to dissolve the Obligation , under which private persons lie to obedience , yet it ought to be well considered by those to whom that care may belong . It is certain , that a long continuanc of any Custom is a very powerful Argument , enforcing any antecedent fitness that might have been at the first setling of such matters : For all Novelties , as they gratify the levity of more inconstant Minds , so they grate no less upon men of more staid tempers ; who naturally are not given to change : Yet when all things are well weighed , there may be upon some occasions very good reasons for altering some things , which were at first established upon as good and just Considerations ; since there is nothing in any Human Constitution , which comes not from an immediate Divine Authority , that may not be brought under second thoughts , and become the matter of new deliberations . To conclude , those Divisions from us , and the Prejudices that are raised against us , ought to make us watch the more carefully over our selves , since we have so many severe observers : They ought to oblige us to such an exactness of deportment , and such diligence in our labours , that our behaviour , both in our Persons and Callings , may not inflame and heighten , but on the contrary , very much allay and soften those Prejudices : since after all that is said in the way of Speculation and Argument , the numbers are most wrought on by visible and sensible Prejudices . If we see among those who divide from us , any of the appearances of vertue , in a sober and grave deportment , a modest and humble way of behaviour , a solemn seriousness , the fear of an Oath , a plain simplicity of living , a mutual union and tenderness for one another , and a seeming to be in earnest in the matters of Religion , together with a true strictness in breeding their Youth to understand Religion , and study the Scriptures ; let us not deny that which we see to be true , but let us study to bring our selves , and our people , to outdo them in these things : and to add to these , an exact probity and justice , candor and truth , fidelity and integrity , a meek and gentle behaviour , free from rash censuring , and evil speaking , a universal Charity to all Mankind , a readiness to forgive Injuries , to do good for evil , and liberality in our bounty to the necessitous ; straitning our selves to relieve others : And if we can bear with them by our charity , as well as the Law tolerates them in their Opinions , we may hope , by the blessing of God , in a competent time to overcome all their Prejudices , and so to heal all our Divisions , and to become of one heart and mind . FINIS . THE CONTENTS . DISCOURSE I. COncerning the Truth of the Christian Religion . Pag. 1. DISCOURSE II. Concerning the Divinity and the Death of Christ. 25. DISCOURSE III. Concerning the Infallibility and Authority of the Church . 52. DISCOURSE IV. Concerning the Obligations to continue in the Communion of the Church . 83. Books lately Printed for R. Chiswell . A Discourse of the Pastoral Care ; By the Lord Bishop of Sarum . 8 vo . An Imperial History of the Late Wars of Ireland , from the beginning to the end . In two Parts . Illustrated with Copper Sculptures , describing the most Important Places of Action Written by George Story , an Eye-witness of the most Remarkable Passages , 4 to . A Discourse of the Government of the Thoughts . By George Tully . Sub-Dean of York 8 vo . Memorials of the Most Reverend Thomas Grammer , Archbishop of Canterbury . Wherein the History of the Church , and the Reformation of it , during the Primacy of the said Archbishop , are greatly illustrated , and many singular Matters relating thereunto now first published in Three Books . Collected chiefly from Records , Registers , Authentick Letters , and other Original Manuscripts . By Iohn Strype , M. A. Fol. Origo Loegum ; Or , A Treatise of the Origin of Laws , and their Obliging Power . As also of their great Variety , and why some Laws are immutable , and some not ; but may suffer change , or cease to be , or be suspended or abrogated . In Seven Books . By George Dawson , M. A. Fol. A Brief Discourse concerning the Lawfulness of Worshipping God by the Common Prayer ; in Answer to a Book Intituled , ( A Brief Discourse of the Vlawfulness of Common-Prayer Worship ) By Iohn Williams , D. D. 4 to . A True Representation of the Absurd and Mischievous Principles of the Sect commonly known by the name of the Muggletonians . 4 to . Notes, typically marginal, from the original text Notes for div A30350-e210 1 Macc. 1.20 , 24 , 25. V. 41. V. 54. V. 57. 2 ch . 24 , 25. V. 26. V. 50. V , 64. V. 67 , 68. 4 Macc. 46. 11 Dan. 31 , 32 , 33 , 34. 11 Heb. 34. Art. 6. 25 Num. 5. 3 Num. 32. 20 Num. 28. 1 Sam. 15.33 . 1 Kings 18.40 . 21 Mat. 13. 9 Luke 55 , 56. Eus. Chron Theoph. Anonim . Vales. Eus. l. 10. c. 8. Eus. de Vit. Con. l. 1. c. 5. c 53. Eus. l. 10. c. 8. De vit . Con , l. 2. c. 2. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eus. l. 10. c. 8. Lib. 10. Principatum totius Orbis affectans . Eus. Vit. Const. l , 3 c. 12. Theod. l. 7 De Vit. Const. l. 3 c. 11. Theod. l. 1. c. 20. Notes for div A30350-e3500 9. Dan. 24 , 25 , 26 , 27. Justin. Apol. 2. 1 Pet. 4.12 . ●● Acts 22. 16. Matth. 16 , 25. Rom 15.19 . 1 Cor. 14. 2 Cor. 12.12 . 3 Gal. 5. 1 Thes. 1.5 . 1 Tim. 1.20 . Heb. 2.4 . Sueton. in Claudio . Tacit. annal . 15. 1 Cor. 2.4 . 6 Heb. 4.5 . Plin. Lib. 10. Ep. 97. Luke 16.31 . Numb . 12.8 . Heb. 1.10 , 11 , 12. V. 15 , 16. Gal. 3.16 . 1 Pet. 3.19 . Isa. 61.42 . Isa. 7.49 . Isa. 9.1 , 2. Heb. 6.20 . Heb. 7.3 . Psalm , 110 4. Lev. 21.7 , 13.14 . Notes for div A30350-e7230 2 Hag. 6.7 , 8 , 9. 2 Cor. 3 , 18 1. Heb. 3. 1. John 14. 2 Cor. 4.4 . Verse 6. 18. Mat. 7. 1 Cor. ● 5 , 6. 1 Thes. 1.9 . 4 Gal. 8. 2 Phil , 10. Heb. 1.6 . Rev , 5.8 . 4. Mat. 10. 19 Rev. 10. Isa. 42.8 . Deut. 13.1 , 2. 2 Col. 9. 1. Çol. 16.17 . 2 Jam. 1. 1 Cor. 2.8 . 2 Tit. 13. 1 John 5.20 . 1 Rev. 8.21 . Joh. 17. 3 Phil. 21. 1 Tim. 6.17 , 18. 2 Phil. 6. 5 John 21. to 29. 6 John 54. 1 Tim. 3.16 9 Rom. 5. 1 Joh. 2.2 . 1 Pet. 2.24 . 1 Cor. 15.3 2 Cor. 5.21 1. Gal. 4. 3. Gal , 13. 2 Tit. 14. 20 Mat. 28. 3 Rom. 25. 4 Rom. 25. 5 Rom. 6.10 ; 11. and to the end . 1 Cor. 1.30 . 1 Eph. 7. 1 Col. 14.20 , 21. 1 Joh. 29. 9 Heb. 11 , 12 , 13 , 14. & 8.26.28 . 10. Heb. 10 , 12 , 14 , 19. 13. Heb. 12.20 . 22. Luke 44. 26. Mat. 36 , 37 , 38. 4. Rom. 3. 2. Rom. 12. 3. Rom. 28. 5. Gal. 6. 2 James 12. to the end . 3 John 18. Notes for div A30350-e12420 16 , Mat. 18 , 19. 18. Mat. 20 28 Mat. 20. 16. Joh. 13. 1. Tim. 3.16 . 17. Deut. 8 , 9 , 10 , 11 , 12 , 13. 2. Mal. 7. 16. John. 13. 5. Gal. 20. 6. Joh. 5 3. 15. Act. 23. to 30. Athan. de Deer . Sin. Nicen. Aug. con . Maxim. l. 3. c. 19. 1 Tim. 3.15 . 28. Mat. 20. 2 Cor. 6.16 . 13 Heb. 5. 16. Mat. 18 , 19. 2. Eph. 20. 3. Rev. 7. 11. Luke . 52. 18. Mat. 18. 22. Luke 32. 21. Joh. 15. Notes for div A30350-e17270 13 Joh. 35. 17. St. Joh. verses 11 , 21 , 22 , 23. Verse 23. 1 Cor. 10.23 . 2 Kings 18.4 . 14. Rom. 13. ● Vers. 23. 15. Act. 9. 16. Rom. 1. 1 Tim. 5.9 . 1 Pet. 5.14 . 16. Rom. 16. 1 Cor. 16.20 . 2 Cor. 13.12 . 1 Cor. 11.21 . 6 Rom. 3 , 4 , 5. 2 Col. 12. 13. John 14 , 15. 14. Rom. 19. 1 Cor. 14.26 , 40. 5. Gal. 1. 16 Acts 3.21 Acts 24. 1 Cor. 9.20 . 5 Gal. 6. 6 Gal. 15. 14. Rom. 17. V. 18. V. 5. V. 23. 2 Col. 16. 14. Rom. 6. V. 13. V. 15. 1 Cor. 3.5 . 2 Cor. 3.6 . & 6.4 . & 11.23 . 3 Eph. 7. 1 Col. 23 , 25. 6 Eph. 21. 4 Col. 7. 1 Thess. 3.2 . 8. Rom. 28 , 29. 12. Rom. 1. 10. Mark 13. 1 Cor. 7.14 . 2 Acts 39. 12. Exod. 11. 2 Thess. 3.14 . 1 Cor. 5.11 . 1 Cor. 11.28 . 3. Jam. 5. 7. Zech. 5. 8 Zech. 19. 9. Esther 21.27 , 10 , John 22. 28. Mat. 20. 3. John 5. 16. Mark 16. 10 Act. 47. 11 Act. 17. 1 Cor. 11.26 . 4 Eph. 11 , 12 , 13 , 14. 1 Tim. 3. 1 Tit. 1. 1 Cor. 14.34 , 35. 1 Tim. 2.11 . 13 Rom. 7. 2 Sam. 20.41 . 1 Sam. 24.8 . 1 Kings 1.23 . 23 Mat. 8.9 , 10. 20 John 15. 26 Acts 25. 23 Acts 26. 1 Luke 3. 5 Mat. 34. 5 Jam 12. 1 Rom. 9. 1 Thess. 2.10 . 2 Cor. 1.23 10 Rev. 5 , 6 6 Heb. 16.17 , 18. Lev. 7. 1 Sam. 14.24 , 38 , 39. 17. Judg. 2. 26. Mat. 63 , 64. 1 Sam. 2.36 . 1 Cor. 9.11 , 13 , 14 ▪ 
A45182	----	Christ mysticall, or, The blessed union of Christ and his members also, An holy rapture, or, A patheticall meditation of the love of Christ : also, The Christian laid forth in his whole disposition and carriage / by J.H. D.D. B.N. Hall, Joseph, 1574-1656. 1647 Approx. 201 KB of XML-encoded text transcribed from 147 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A45182 Wing H374 ESTC R16159 13031622 ocm 13031622 96769 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45182) Transcribed from: (Early English Books Online ; image set 96769) Images scanned from microfilm: (Early English books, 1641-1700 ; 740:10) Christ mysticall, or, The blessed union of Christ and his members also, An holy rapture, or, A patheticall meditation of the love of Christ : also, The Christian laid forth in his whole disposition and carriage / by J.H. D.D. B.N. Hall, Joseph, 1574-1656. [10], 275 p. : port. Printed by M. Flesher, and are to be sold by William Hope, Gabriel Beadle, and Nathaniel Webbe, London : 1647. Marginal notes. Added t.p. on p. [153]: An holy rapture, or, A patheticall meditation of the love of Christ. Added t.p. on p. [215]: The Christian laid forth in his whole disposition and carriage. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Mystical body. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Jonathan Blaney Sampled and proofread 2005-02 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion CHRIST MYSTICALL ; OR , The blessed union of Christ and his Members . Also , AN HOLY RAPTVRE : OR , A Patheticall Meditation of the Love of Christ. Also , The Christian laid forth in his whole Disposition and Carriage . By J. H. D. D. B. N. LONDON , Printed by M. Flesher , and are to be sold by William Hope , Gabriel Beadle , and Nathaniel Webbe . 1647. TO The only Honour and Glory of his blessed Saviour and Redeemer : And to the comfort and benefit of all those members of his Mysticall Body , which are still labouring and warfaring upon earth ; I. H. their unworthiest servant , humbly dedicates this fruit of his old age . The CONTENTS . § 1. HOw to be happy in the apprehending of Christ. § 2. The honour and happinesse of being united to Christ. § 3. The kinde and manner of our union with Christ. § 4. The resemblance of this union by the head and members of the body . § 5. This union set forth by the resemblance of the husband and wife . § 6. This union resembled by the nourishment & the body . § 7. The resemblance of this union by the branch , and the stock ; the foundation , and the building . § 8. The certainty and indissolublenesse of this union . § 9. The priviledges and benefits of this union : The first of them life . § 10. A complaint of our insensiblenesse of this mercy , and an excitation to a chearfull recognition of it . § 11. An incitement to a joy and thankfulnesse for Christ our life . § 12. The duties we owe to God for his mercy to us in this life , which we have from Christ. § 13. The improvement of this life ; in that Christ is made our Wisdome . § 14. Christ made our Righteousnesse . § 15. Christ made our Sanctification . § 16. Christ made our Redemption . § 17. The externall priviledges of this union , a right to the blessings of earth and of heaven . § 18. The means by which this union is wrought . § 19. The union of Christs members with themselves . First , those in heaven . § 20. The union of Christs members upon earth . First , in matter of judgement . § 21. The union of Christians in matter of affection . § 22. A complaint of Divisions , and notwithstanding them , an assertion of unity . § 23. The necessary effects and fruits of this union of Christian hearts . § 24. The union of the Saints on earth with those in heaven . § 25. A recapitulation and sum of the whole Treatise . I Have with much comfort and contentment perused these divine and holy Meditations , entituled Christ Mysticall , An holy Rapture , and The Christian , laid forth , or characterised in his whole disposition and carriage ; and relishing in them much profitable sweetnesse and heavenly raptures of spirituall devotion , I doe license them to be Printed and published . JOHN DOVVNAME . CHRIST MYSTICALL ; OR , THE BLESSED Union of CHRIST and his Members . THERE is not so much need of Learning , as of Grace , to apprehend those things which concern our everlasting peace ; neither is it our brain that must be set on work here , but our heart ; for true happinesse doth not consist in a meer speculation , but a fruition of good : However therefore there is excellent use of Scholar-ship in all the sacred imployments of Divinity , yet in the main act which imports salvation , skill must give place to affection . Happy is the soul that is possessed of Christ , how poor so ever in all inferiour endowments : Ye are wide , O ye great wits , whiles you spend your selves in curious questions , and learned extravagancies ; ye shal find one touch of Christ more worth to your souls , then all your deep , and laboursome disquisitions ; one dram of faith more precious then a pound of knowledge : In vain shall ye seek for this in your books , if you misse it in your bosomes : If you know all things , and cannot truly say , I know whom I have beleeved , you have but knowledge enough to know your selves truly miserable . Wouldst thou therefore , my son , finde true and solid comfort in the houre of temptation , in the agony of death ? make sure work for thy soul , in the days of thy peace ; Finde Christ thine ; and , in despight of hell , thou art both safe , and blessed ; Look not so much to an absolute . Deity , infinitely and incomprehensibly glorious : alas , that Majesty ( because perfectly , and essentially good ) is , out of Christ , no other then an enemy to thee ; thy sinne hath offended his justice , which is himself ; what hast thou to doe with that dreadfull power which thou hast provoked ? Look to that mercifull , and all-sufficient Mediator betwixt God and man , who is both God and man , Jesus Christ the righteous : It is his charge , and our duty , Ye beleeve in God , beleeve also in me . Yet look not meerly to the Lord Jesus , as considered in the notion of his own eternall beeing , as the Son of God , co-equall and co-essentiall to God the Father , but look upon him , as he stands in reference to the sons of men : and herein also look not to him so much , as a Law-giver , and a Judge , ( there is terror in such apprehension ) but look upon him , as a gracious Saviour and Advocate ; and lastly , look not upon him , as in the generality of his mercy , the common Saviour of mankind , ( what comfort were it to thee , that all the world except thy selfe were saved ? ) but look upon him , as the dear Redeemer of thy soul , as thine Advocate at the right hand of Majesty ; as one , with whom thou art ●hrough his wonderfull m●rcy , inseparably united : T●us , thus , look upon him firmly and fixedly ; so as he may never be out of thine ei●s ; and what ever secular objects interpose themselves betwixt thee and him , look through them , as some slight mists , and terminate thy sight still in this blessed prospect : Let neither earth , nor heaven hide him from thee in whatsoever condition . And whiles thou art thus taken up ; see if thou canst without wonder and a kinde of ecstaticall amazement , behold the infinite goodness of thy God , that hath exalted thy wretchednesse to no lesse then a blessed and indivisible Union with the Lord of glory ; so as thou , who in the sense of thy miserable mortality , maist say to corruption , Thou art my father , and to the worm , Thou art my mother and my sister , canst now through the priviledge of thy faith , hear the Son of God say unto thee , Thou art bone of my bone , and flesh of my flesh : Surely , as we are too much subject to pride our selves in these earthly glories , so we are too apt , through ignorance , or pusillanimity , to undervalue our selves in respect of our spirituall condition ; wee are far more noble and excellent then we account our selves . It is our faith that must raise our thoughts to a due estimation of our greatnesse ; and must shew us how highly we are descended , how royally we are allied , how gloriously estated : that onely is it , that must advance us to heaven , and bring heaven down to us : Through the want of the exercise whereof , it comes to passe , that , to the great prejudice of our souls , we are readie to think of Christ Jesus as a stranger to us : as one aloof off in another world ; apprehended onely by fits , in a kind of ineffectuall speculation , without any lively feeling of our own interesse in him ; whereas we ought by the powerfull operation of this grace in our hearts , to finde so heavenly an appropriation of Christ to our souls , as that every beleever may truly say , I am one with Christ , Christ is one with me . Had we not good warrant for so high a challenge , it could bee no lesse then a blasphemous arrogance to lay claim to the royall bloud of heaven ; but since it hath pleased the God of heaven so far to dignifie our unworthinesse , as in the multitudes of his mercies to admit and allow us to be partakers of the divine nature , it were no other then an unthankfull stupidity not to lay hold on so glorious a priviledge , and to goe for lesse then God hath made us . Know now , my son , that thou art upon the ground of all consolation to thy soul , which consists in this beatificall union with thy God and Saviour , think not therefore to passe over this important mystery with some transient , and perfunctory glances ; but , let thy heart dwell upon it , as that which must stick by thee in all extremities , and chear thee up , when thou art forsaken of all worldly comforts : Doe not then conceive of this union , as some imaginary thing , that hath no other beeing but in the braine ; whose faculties have power to apprehend , and bring home to it self , far remote substances ; possessing it self in a sort of whatsoever it conceives : Doe not think it an union meerly virtuall , by the participation of those spirituall gifts and graces which God worketh in the soul ; as the comfortable effects of our happy conjunction with Christ ; Doe not think it an accidentall union in respect of some circumstances and qualities wherein we communicate with him who is God and man ; nor yet a metaphoricall union by way of figurative resemblance ; but know that this is a true , reall , essentiall , substantiall union , whereby the person of the beleever is indissolubly united to the glorious person of the Son of God ; know , that this union is not more mysticall then certain ; that in naturall unions there may bee more evidence , there cannot be more truth ; neither is there so firm and close an union betwixt the soul & body , as there is betwixt Christ and the beleeving soul : for as much as that may be severed by death , but this , never : Away yet with all grosse carnality of conceit ; this union is true , and really existent , but yet spirituall ; and if some of the Ancients have tearm'd it naturall and bodily , it hath been in respect of the subject united , our humanity , to the two blessed natures of the Son of God met in one most glorious person ; not in respect of the manner of the uniting : Neither is it the lesse reall , because spirituall . Spirituall agents neither have , nor put forth any whit lesse vertue , because sense cannot discern their manner of working ; Even the Loadstone though an earthen substance , yet , when it is out of sight , whether under the Table , or behinde a solid partition , stirreth the needle as effectually , as if it were within view : shall not hee contradict his senses , that will say , it cannot work because I see it not ? Oh Saviour , thou art more mine , then my body is mine , my sense feels that present , but so as that I must lose it ; my faith sees and feels thee so present with mee , that I shall never be parted from thee . There is no resemblance , whereby the Spirit of God more delights to set forth the heavenly union betwixt Christ and the beleever , then that of the head and the body : The head gives sense and motion to all the members of the body ; And the body is one ; not onely by the continuity of all the parts held together with the same naturall ligaments , and covered with one and the same skin ; but much more by the animation of the same soul quickning that whole frame ; in the acting whereof , it is not the large extent of the stature , and distance of the lims from each other , that can make any difference ; The body of a child that is but a span long , cannot bee said to be more united , then the vast body of a giantly son of Anak whose height is as the Cedars ; and if we could suppose such a body as high as heaven it self , that one soul which dwels in it , and is diffused through all the parts of it , would make it but one entire body : Right so , it is with Christ and his Church ; That one Spirit of his which dwels in , and enlives every beleever , unites all those far-distant members , both to each other , and to their head ; and makes them up into one true mysticall body : So as now every true beleever may , without presumption , but with all holy reverence , and all humble thankfulnesse , say to his God and Saviour ; Behold , Lord , I am ( how unworthy soever ) one of the lims of thy body ; and therefore have a right to all that thou hast , to all that thou doest ; Thine eye sees for me ; thine ear hears for me ; thine hand acts for me ; Thy life , thy grace , thy happinesse is mine : Oh the wonder of the two blessed unions ! In the personall union , it pleased God to assume and unite our humane nature the Deitie ; In the spirituall and mysticall , it pleases God to unite the person of every beleever to the person of the Son of God : Our souls are too narrow to blesse God enough for these incomprehensible mercies : Mercies , wherein he hath preferred us ( be it spoken with all godly lowlinesse ) to the blessed Angels of heaven ; For verily he took not upon him the nature of Angels , but he took on him the seed of Abraham ; Neither hath he made those glorious spirits members of his mysticall body , but his saints ; whom he hath ( as it were ) so incorporated , that they are become his body , and he theirs ; according to that of the divine Apostle ; For as the body is one and hath many members , and all the members of that one body being many , are one body , so also is Christ. Next hereunto , there is no resemblance of this mystery either more frequent , or more full of lively expression , then that of the conjugall union betwixt the husband and wife ; Christ is , as the head , so the husband of the Church ; The Church and every beleeving soul is the Spouse of this heavenly Bridegroom ; whom hee marrieth unto himselfe for ever in righteousnesse , and in judgement , and in loving kindnesse , and in mercies ; and this match thus made up , fulfils that decretive word of the Almighty , They twain shal be one flesh : O happy conjunction of the second Adam , with her which was taken out of his most precious side ; Oh heavenly and compleat marriage , wherein God the Father brings , and gives the Bride ; ( All that the Father giveth me shall come to me , saith Christ ) wherein God the Son receives the Bride , as mutually partaking of the same nature ; and can say , This now is bone of my bones , and flesh of my flesh ; wherein God the holy Ghost knits our wils in a full and glad consent , to the full consummation of this blessed wedlock : And those whom God hath thus joyned together , let no man ( no Devill can ) put asunder : What is there then , which an affectionate husband can withhold from a dear wife ? He that hath given himself to her ; what can be deny to impart ? He that hath made himself one with her , how can he be divided from his other-self ? Some wilde fancies there are that have framed the linkes of marriage of so brittle stuffe , as that they may be knapt in sunder upon every sleight occasion , but he that ordained it in Paradise , for an earthly representation of this heavenly union betwixt Christ and his Church , hath made that , and his own indissoluble . Here is no contract in the future , which upon some intervenient accidents may be remitted ; but , I am my welbeloveds , and my welbeloved is mine , And therefore each is so others , that neither of them is their own ; Oh the comfortable mystery of our uniting to the Son of God! The wife hath not the power of her own body , but the husband . We are at thy disposing , ô Saviour , we are not our own ; Neither art thou so absolutely thine , as that we may not ( through thine infinite mercy ) claim an interesse in thee . Thou hast given us such a right in thy self , as that wee are bold to lay challenge to all that is thine ; to thy love , to thy merits , to thy blessings , to thy glory : It was wont of old , to be the plea of the Roman wives to their husbands , Where thou art Caius , I am Caia ; and now , in our present marriages , we have not stuck to say , With all my worldly goods I thee endow ; And if it be thus in our imperfect conjunctions here upon earth , how much more in that exquisite one-nesse which is betwixt thee , ô blessed Saviour , and thy dearest Spouse , the Church ? What is it then that can hinder us from a sweet and heavenly fruition of thee ? Is it the loathsome condition of our nature ? Thou sawst this before , and yet couldst say , when we were yet in our bloud , Live : Had we not been so vile , thy mercy had not been so glorious : thy free grace did all for us ; Thou washedst us with water , and anointedst us with oyle , and cloathedst us with broidered work , and girdedst us about with fine linnen , and coveredst us with silk , and deckedst us with ornaments ; and didst put bracelets upon our hands , and a chain on our neck , and jewels on our fore-heads , and eare-rings on our ears , and a beautifull crown on our heads ; What we had not , thou gavest ; what thou didst not find , thou madest ; that we might be a not-unmeet match for the Lord of life : Is it want of beauty ? Behold , I am black , but comely : what ever our hiew be in our own , or others eyes ; it is enough that we are lovely in thine . Behold , thou art fair , my beloved , behold , thou art faire , yea pleasant ; Thou art beautifull , O my love , as Tirzah , comely as Jerusalem . How fair and how pleasant art thou , O Love , for delights ! But , oh Saviour , if thou take contentment in this poor unperfect beauty of thy Spouse the Church , how infinite pleasure should thy Spouse take in that absolute perfection that is in thee , who art all lovelinesse and glory ? And if she have ravished thy heart with one of her eyes , how much more reason hath her heart to be wholly ravished with both thine , which are so full of grace and amiablenesse ? and in this mutuall fruition , what can there be other then perfect blessednesse ? The Spirit of God , well knowing how much it imports us both to know and feel this blessed union whereof himself is the onely worker , labours to set it forth to us by the representations of many of our familiar concernments which we daily finde in our meats and drinks , in our houses , in our gardens and orchards ; That which is nearest to us is our nourishment ; What can bee more evident , then that the bread , the meat , the drinke that we receive is incorporated into us , and becomes part of the substance whereof we consist ? so as , after perfect digestion , there can be no distinction betwixt what we are , and what wee took : Whiles that bread was in the bing , and that meat in the shambles , and that drink in the vessell , it had no relation to us , nor we to it ; yea , whiles all these were on the Table , yea , in our mouths ; yea , newly let down into our stomacks , they are not fully ours ; for upon some nauseating dislike of nature , they may yet go the same way they came ; but if the concoction be once fully finished , now they are so turned into our blood , and flesh , that they can be no more distinguished from our former substance , then that could be divided from it self ; now they are dispersed into the veins , and concorporated to the flesh ; and no part of our flesh and blood is more ours , then that which was lately the bloud of the grapes , and the flesh of this fowl , or that beast : Oh Saviour , thou who art truth it selfe hast said , I am the living bread , that came down from heaven . My flesh is meat indeed , and my blood is drink indeed ; and thereupon hast most justly inferred ; He that eateth my flesh , and drinketh my blood , dwelleth in mee , and I in him : and , as a necessary consequent of this spirituall manducation , Whoso eateth my flesh , and drinketh my blood , hath eternall life : Lo , thou art bread indeed ; not the common bread , but Manna ; not the Israelitish Manna ; alas , that fell from no higher then the region of clouds ; and they that ate it died with it in their mouths ; but thou art the living bread that came down from the heaven of heavens , of whom whosoever eats lives for ever : Thy flesh is meat , not for our stomacks , but for our souls ; our faith receives and digests thee , and makes thee ours , and us thine : our materiall food in these corruptible bodies runs into corruption ; thy spirituall food nourisheth purely , and strengthens us to a blessed immortality ; As for this materiall food , many a one longs for it that cannot get it ; many a one hath it , that cannot eat it ; many eat it , that cannot digest it ; many digest it into noxious and corrupt humours ; all that receive it , do but maintain a perishing life , if not a languishing death : but this flesh of thine , as it was never withheld from any true appetite , so it never yeelds but wholesome and comfortable sustenance to the soul , never hath any other issue then an everlasting life and happinesse . O Saviour , whensoever I sit at mine own Table , let mee think of thine ; whensoever I feed on the bread and meat that is set before mee , and feel my self nourished by that repast , let me mind that better sustenance , which my soul receives from thee , and finde thee more one with me , then that bodily food : Look but into thy Garden , or Orchard ; and see the Vine , or any other fruit-bearing tree how it grows , and fructifies ; The branches are loaden with increase ; whence is this , but that they are one with the stock ; and the stock one with the root ? were either of these severed , the plant were barren and dead : The branch hath not sap enough to maintain life in it self , unlesse it receive it from the body of the tree ; nor that , unlesse it derived it from the root ; nor that , unlesse it were cherished by the earth : Lo ; I am the Vine , ( saith our Saviour ) Ye are the branches ; He that abideth in me ; and I in him ; the same bringeth forth much fruit ; If a man abide not in me , he is cast forth as a branch , and is withered ; were the branch and the body of the tree , of different substances , and only closed together in some artificiall contiguity , no fruit could be expected from it ; it is onely the abiding in the tree as a living lim of that plant , which yeelds it the benefit and issue of vegetation . No otherwise is it betwixt Christ and his Church ; the bough and the tree are not more of one piece , then we are of one substance with our Saviour ; and branching out from him , and receiving the sap of heavenly vertue from his precious root , we cannot but be acceptably fruitfull : But if the Analogie seem not to be so full , for that the branch issues naturally from the tree , and the fruit from the branch , wheras we by nature have no part in the Son of God ; take that clearer resemblance which the Apostle fetches from the stock and the griffe , or cion : The branches of the wilde olive are cut off ; and are graffed with choice cions of the good olive ; those impes grow , and are now , by this insition , no lesse embodyed in that stock then if they had sprouted out by a natural propagation : neither can be any more separated from it then the strongest bough that nature puts forth : In the mean time that cion alters the nature of that stock ; and whiles the root gives fatnesse to the stock , and the stocke yeelds juice to the cion , the cion gives goodnesse to the plant , and a specification to the fruit : so as whiles the impe is now the same thing with the stock , the tree is different from it was ; So it is betwixt Christ and the beleeving soul : Old Adam is our wilde stock , what could that have yeelded but either none , or sowre fruit ? we are imped with the new man , Christ ; that is now incorporated into us , we are become one with him ; our nature is not more ours , then he is ours by grace ; now we bear his fruit and not our own ; our old stock is forgotten , all things are become new ; our naturall life we receive from Adam ; our spirituall life and growth from Christ ; from whom after the improvement of this blessed insition we can be no more severed , then he can be severed from himself . Look but upon thy house ( that from vegetative creatures , thou maist turne thine eyes to those things which have no life ) if that be uniform , the foundation is not of a different matter from the wals ; both those are but one piece ; the superstructure is so raised upon the foundation , as if all were but one stone ; Behold , Christ is the chiefe corner stone , elect and precious ; neither can there be any other foundation laid then that which is laid on him ; we are lively stones built up to a spirituall house , on that sure and firm foundation ; some loose stones perhaps that lye unmortered upon the battlements , may be easily shaken down , but whoever saw a squared marble laid by line and levell in a strong wall upon a well-grounded base , flye out of his place by whatsoever violence ; since both the strength of the foundation below , and the weight of the fabrick above , have setled it in a posture utterly unmoveable ? Such is our spirituall condition , O Saviour ; thou art our foundation , we are laid upon thee , and are therein one with thee ; we can no more be dis-joyned from thy foundation , then the stones of thy foundation can be dis-united from themselves : So then , to sum up all ; as the head and members are but one body , as the husband and wife are but one flesh , as our meat and drink becomes part of our selves , as the tree and branches are but one plant , as the foundation and wals are but one fabrick ; so Christ and the beleeving soul are indivisibly one with each other . Where are those then that goe about to divide Christ from himself ; Christ reall , from Christ mysticall ; yeelding Christ one with himself , but not one with his Church : making the true beleever no lesse separable from his Saviour , then from the entirenesse of his own obedience ; dreaming of the uncomfortable , and self-contradicting paradoxes of the totall and finall Apostasie of saints : Certainly , these men have never thorowly digested the meditation of this blessed union whereof wee treat : Can they hold the beleeving soul a lim of that body whereof Christ is the head ; and yet imagine a possibility of dissolution ? Can they affain to the Sonne of God a body that is unperfect ? Can they think that body perfect that hath lost his lims ? Even in this mysticall body the best joynts may be subject to strains , yea , perhaps to some painfull and perilous luxations ; but , as it was in the naturall body of Christ , when it was in death , most exposed to the cruelty of all enemies , that ( upon an over-ruling providence ) not a bone of it , could be broken ; so it is still and ever with the spirituall ; some scourgings and blows it may suffer , yea , perhaps some bruises , and gashes , but no bone can be shattered in peeces , much lesse dissevered from the rest of the body : Were we left to our selves , or could we be so much as in conceit , sundred from the body whereof we are , alas we are but as other men , subject to the same sinfull infirmities , to the same dangerous and deadly miscarriages : but since it hath pleased the God of heaven to unite us to himself , now it concerns him to maintain the honour of his own body by preserving us entire . Can they acknowledge the faithfull soul married in truth and righteousnesse to that celestiall husband ; and made up into one flesh with the Lord of glory ; & can they think of any Bils of divorce written in heaven ? can they suppose that which by way of type was done in the earthly Paradise , to be really undone in the heavenly ? What an infinite power hath put together , can they imagine that a limited power can disjoyn ? Can they think sin can be of more prevalence then mercy ? Can they think the unchangeable God subject to after-thoughts ? Even the Jewish repudiations never found favour in heaven : They were permitted , as a lesser evill to avoid a greater , never allowed as good ; neither had so much as that toleration ever been , if the hard-heartednesse , and cruelty of that people had not enforced it upon Moses , in a prevention of further mischief 〈◊〉 what place can this finde with a God , in whom there is an infinite tendernesse of love and mercy ? No time can be any check to his gracious choice ; the inconstant mindes of us men may alter upon sleight dislikes ; our God is ever himself ; Jesus Christ the same yesterday , and to day , and for ever ; with him there is no variablenesse , nor shadow of turning ; Divorces were ever grounded upon hatred ; No man ( saith the Apostle ) ever yet hated his owne flesh : much lesse shall God do so , who is love it self : His love and our union , is like himself , everlasting : Having loved his own ( saith the Disciple of Love ) which were in the world , he loved them to the end . He that hates putting away , can never act it ; so as in this relation we are indissoluble : Can they have received that bread which came down from heaven , and that flesh which is meat indeed , and that bloud which is drink indeed , can their souls have digested it by a lively faith , and converted themselves into it , and it into themselves , and can they now think it can be severed from their own substance ? Can they finde themselves truly ingraffed in the tree of life , and grown into one body with that heavenly plant , and as a living branch of that tree , bearing pleasant , and wholesome fruit , acceptable to God , and beneficiall to men ; and can they look upon themselves , as some withered bough fit onely for the fire ? Can they find themselves living stones surely laid upon the foundation Jesus Christ , to the making up of an heavenly Temple for the eternall inhabitation of God , and can they think they can be shaken out with every storm of Temptation ? Have these men ever taken into their serious thoughts that divine prayer and meditation which our blessed Redeemer now at the point of his death left for an happy farewell to his Church , in every word whereof , there is an heaven of comfort ; Neither pray I for these alone ; but for them also which shall beleeve in me through their word ; That they all may be one , as thou Father art in me , and I in thee , that they also may bee one with us ; And the glory that thou gavest me , I have given them , that they may be one , even as we are one ; I in them , and thou in me . Oh heavenly consolation ; oh indefeasible assurance ! what roome can there be now here for our diffidence ? Can the Son of God pray and not be heard ? For himselfe hee needs not pray , as being eternally one with the Father , God blessed for ever ; he prays for his ; & his prayer is , That they may be one w th the Father & him ; even as they are one . They cannot therefore but be partakers of this blessed union ; and being partakers of it they cannot be dissevered : And to make sure work , that glory which the Father gave to the Son of his Love , they are already ( through his gracious participation ) prepossessed of ; here they have begun to enter upon that heaven , from which none of the powers of hell can possibly eject them : Oh the unspeakably happy condition of beleevers ! Oh that all the Saints of God , in a comfortable sense of their inchoate blessednesse , could sing for joy , and here before-hand begin to take up those Hallelujahs , which they shall ere long continue ( and never end ) in the Chore of the highest Heaven . Having now taken a view of this blessed union , in the nature and resemblances of it ; it will be time to bend thine eyes upon those most advantageous consequents , and high priviledges , which doe necessarily follow upon , and attend this heavenly conjunction . Whereof the first is that , which we are wont to account sweetest , Life : Not this naturall life , which is maintained by the breath of our nosthrils ; Alas , what is that but a bubble , a vapour , a shadow , a dreame , nothing ? as it is the gift of a good God , worthy to be esteemed precious ; but as it is considered in its own transitorinesse , and appendent miseries , and in comparison of a better life , not worthy to take up our hearts . This life of nature is that which ariseth from the union of the body with the soul , many times enjoyed upon hard tearms ; the spirituall life which we now speak of , arising from the union betwixt God and the soul , is that wherein there can be nothing but perfect contentment , and joy unspeakable and full of glory . Yea , this is that life which Christ not only gives , but is : he that gave himself for us , gives himselfe to us , and is that life that he gives us ; When Christ , which is our life , shall appeare ; saith the Apostle : And Christ is to me , to live : and most emphatically , I am crucified with Christ ; Neverthelesse I live ; yet not I , but Christ liveth in mee ; Lo , it is a common favour , that in him we live but it is an especiall favour to his own , that he lives in us : Know you not your own selves , ( saith the Apostle ) how that Jesus Christ is in you , except ye be reprobates ? and wheresoever he is , there he lives ; we have not a dead Saviour , but a living ; and where he lives , he animates : It is not therefore Saint Pauls case alone ; it is every beleevers ; who may truly say , I live , yet not I , but Christ liveth in mee : now , how these lives , and the authors of them are distinguished , is worth thy carefullest consideration . Know then , my son , that every faithfull mans bosome is a Rebeccaes womb , wherein in there are twins : a rough Esau , and the seed of promise ; the old man , and the new ; the flesh , and the spirit ; and these have their lives distinct from each other ; the new man lives not the life of the old , neither can the old man live the life of the new ; it is not one life that could maintain the opposite struglings of both these : Corrupt nature is it that gives and continues the life of the old man ; It is Christ that gives life to the new ; we cannot say but the old man , or flesh , is the man too : For I know ( saith the chosen Vessell ) that in me , that is , in my flesh , dwelleth no good thing : but the spirituall part may yet better challenge the title . For I delight in the Law of God after the inward man : That old man of ours is derived from the first . Adam : as we sinned in him , so hee liveth in us ; The second Adam both gives , and is the life of our regeneration , like as he is also the life of our glory ; the life that follows our second resurrection : I am ( saith he ) the resurrection and the life . What is it then whereby the new creature lives ? surely no other then the Spirit of Christ ; that alone is it , that gives beeing and life to the renued soule . Life is no stranger to us , there is nothing wherewith we are so well acquainted ; yea , we feel continually what it is , and what it produceth ; It is that , from whence all sense , action , motion floweth ; it is that , which gives us to be what we are : All this is Christ to the regenerate man : It is one thing what he is , or doth as a man ; another thing what he is , or doth as a Christian : As a man , he hath eyes , ears , motions , affections , understanding , naturally as his own : as a Christian he hath all these from him with whom he is spiritually one , the Lord Jesus ; and the objects of all these vary accordingly : His naturall eyes behold bodily and materiall things ; his spirituall eyes see things invisible ; His outward eares hear the sound of the voice ; his inward ears hear the voice of Gods Spirit , speaking to his soul ; His bodily feet move in his own secular ways ; his spirituall walk w th God in all the ways of his Commandements . His naturall affections are set upon those things which are agreeable thereunto ; he loves beauty , fears pain and losse , rejoyces in outward prosperity , hates an enemy ; his renued affections are otherwise , and more happily bestowed ; now he loves goodnesse for its own sake ; hates nothing but sin , fears onely the displeasure of a good God , rejoyces in Gods favour which is better then life : His former thoughts were altogether taken up with vanity , and earthed in the world ; now he seeks the things above , where Christ sitteth at the right hand of God ; Finally , he is such , as that a beholder sees nothing but man in him ; but God and his soul finde Christ in him , both in his renued person and actions ; in all the degrees both of his life , and growth of his sufferings , and glory : My little children ( saith Saint Paul ) of whom I travell in birth again untill Christ be formed in you . Lo , here Christ both conceived and born in the faithfull heart ; Formation follows conception , and travell implies a birth : Now the beleever is a new-born babe in Christ , and so mutually Christ in him ; from thence he grows up to a strength of youth ; and at last to b perfection , even towards the measure of the stature of the fulnesse of Christ ; And in this condition he is dead with Christ ; c He is buried with Christ ; d He is alive again unto God through Christ , e he is risen with Christ , f and with Christ he is glorified ; Yea , yet more then so , his g sufferings are Christs , Christs sufferings are his ; h He is in Christ an heir of glory ; i and Christ is in him , the hope of glory . Dost thou not now finde cause ( my son ) to complain of thy self ( as , I confesse , I daily doe ) that thou art so miserably apt to forget these intimate respects between thy Christ and thee ? art thou not ashamed to think , how little sense thou hast had of thy great happinesse ? Lo , Christ is in thy bosome , and thou feelst him not ; It is not thy soul that animates thee in thy renued estate , it is thy God and Saviour , and thou hast not hitherto perceived it ; It is no otherwise with thee in this case , then with the members of thine own body ; there is the same life in thy fingers and toes , that there is in the head , or heart , yea , in the whole man , and yet those lims know not that they have such a life : Had those members reason as well as sense , they would perceive that , wherewith they are enlived ; thou hast more then reason , faith ; and therefore maist well know whence thou hast this spiritual life , & therupon art much wanting to thy self , if thou dost not enjoy so usefull and comfortable an apprehension : Resolve therefore with thy self that no secular occasion shall ever set off thy heart from this blessed object ; and that thou wilt as soon forget thy naturall life , as this spirituall : and raise up thy thoughts from this dust , to the heaven of heavens : Shake of this naturall pusillanimity , and meane conceit of thy self as if thou wert all earth , and know thy self advanced to a celestiall condition , that thou art united to the Son of God , and animated by the holy Spirit of God ; so as the life which thou now livest in the flesh , thou livest by the faith of the Son of God , who loved thee , and gave himself for thee . See then and confesse how just cause we have to condemn the dead-heartednesse wherewith we are subject to be possessed : and how many worthy Christians are there in the world who bear a part with us in this just blame ; who have yeelded over themselves to a disconsolate heartlesnesse , and a sad dejection of spirit ; partly through a naturall disposition inclining to dumpishnesse , and partly through the prevalence of temptation : For Satan well knowing how much it makes for our happinesse chearfully to reflect upon our interest in Christ , and to live in the joyfull sense of it , labours by all means to withdraw our hearts from this so comfortable object ; and to clog us with a pensive kinde of spirituall fullennesse : accounting it no small mastery if he can prevail with us so far as to be reave us of this habituall joy in the holy Ghost , arising from the inanimation of Christ living , and breathing within us : So much the more therefore must we bend all the powers of our souls against this dangerous and deadly machination of our spirituall enemy ; and labour , as for life , to maintain this Fort of our joy against all the powers of darknesse ; and , if at any time we finde our selves beaten off , through the violence of temptation ; we must chide our selves into our renued valour : and expostulate the matter with our shrinking courage ▪ ( with the man after Gods own heart ) Why art thou cast down , O my soul , and why art thou disquieted within me ? hope thou in God ; for I shall yet praise him , who is the health of my countenance and my God. Neither is here more place for an heavenly joy , then for height of spirit , and raptures of admiration at that infinite goodnesse and mercy of our God , who hath vouchsafed so far to grace his elect , as to honour them with a speciall inhabitation of his ever-blessed Deity : Yea , to live in them , and to make them live mutually in , and to himself ; What capacity is there in the narrow heart of man to conceive of this incomprehensible favour to his poor creature ? Oh Saviour , this is no small part of that great mystery wherin to the Angels desire to look , and can never look to the bottome of it ! how shall the weak eyes of sinfull flesh ever be able to reach unto it ? When thou in the estate of thine humane infirmity offeredst to goe down to the Centurions house , that humble Commander could say ; Lord , I am not worthy that thou shouldst come under my roof : What shall we then say , that thou in the state of thine heavenly glory , shouldst vouchsafe to come down , and dwell with us in these houses of clay ; and to make our breasts the Temples of thy holy Ghost ? When thine holy mother came to visit the partner of her joy , thy fore-runner then in the womb of his mother , sprang for the joy of thy presence , though distermined by a second womb ; how should we be affected with a ravishment of spirit , whom thou hast pleased to visit in so much mercy , as to come down into us , and to be spiritually conceived in the womb of our hearts , and thereby to give a new and spirituall life to our poore souls ; a life of thine own , yet made ours ; a life begun in grace , and ending in eternall glory ? Never did the holy God give a priviledge where he did not expect a duty : hee hath more respect to his glory , then to throw away his favours ; The life that ariseth from this blessed union of our souls with Christ , as it is the height of all his mercies , so it cals for our most zealous affections , and most effectuall improvement . Art thou then thus happily united to Christ , and thus enlived by Christ ? how entire must thou needs be with him , how dear must thy valuations be of him , how heartily must thou be devoted to him ? The spirit of man ( saith wise Solomon ) is the candle of the Lord searching all the inward parts of the belly ; and therefore cannot but be acquainted with his own inmates ; and finding so heavenly a guest as the Spirit of Christ in the secret lodgings of his soul , applyes it self to him in all things : so as these two spirits agree in all their spirituall concernments ; The Spirit it self ( saith the holy Apostle ) beareth witnesse with our spirit , that we are the children of God ; and not in this case onely , but upon whatsoever occasion , the faithfull man hath this Urim in his breast , & may cōsult with this inward Oracle of his God for direction , and resolution in all his doubts : neither can he , according to the counsell of the Psalmist , commune with his own heart , but that Christ who lives there , is ready to give him an answer . Shortly , our souls and we are one ; and the soul and life are so near one , that the one is commonly taken for the other ▪ Christ therefore , who is the life and soul of our souls , is and needs must be so intrinsecall to us , that we cannot so much as conceive of our spirituall beeing without him . Thou needest not be told , my son , how much thou valuest life ; Besides thine own sense , Satan himself can tell thee , ( and in this case thou maist beleeve him ) Skin for skin , and all that a man hath will he give for his life ; What ransome can be set upon it , that a man would stick to give ? though mountains of gold ; though thousands of ●●ms , or ten thousand rivers of oyl ? Yea , how readily doe we expose our dear lims , not to hazard onely , but to losse for the preservation of it ? Now alas , what is our life ? It is even a vapor that appeareth for a little time , and then vanisheth away ▪ And if we doe thus value a perishing life , that is going out every moment , what price shall we set upon eternity ? If Christ be our life , how precious is that life , which neither inward distempers , nor outward violences can bereave us of ; which neither can be decayed by time , nor altered with crosse events ? Hear the chosen Vessel ; What things were gain to me , those I counted losse for Christ ; Yea , doubtless I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord ; for whom I have suffered the losse of all things ; and doe count them but dung that I may win Christ ; and , as one that did not esteem his own life dear to him , in respect of that better ; always ( saith he ) bearing about in the body , the dying of the Lord Jesus , that the life also of Jesus , might be made manifest in our body : How chearfully have the noble and conquering armies of holy Martyrs given away these momentany lives , that they might hold fast their Jesus , the life of their souls ? and who can be otherwise affected that knows and feels the infinite happinesse that offers it self to be enjoyed by him in the Lord Jesus ? Lastly , if Christ bee thy life , then thou art so devoted to him that thou livest , as in him , and by him , so to him also ; aiming onely at his service and glory , and framing thy self wholly to his will and directions : Thou canst not so much as eat or drink but with respect to him ; Oh the gracious resolution of him that was rapt into the third heaven , worthy to be the pattern of all faithfull hearts ; According to my earnest expectation and my hope that in nothing I shall be ashamed , but that with all boldnesse , as always , so now also Christ shall be magnified in my body , whether it be by life or by death : For to me to live is Christ ▪ and to dye is gain . Our naturall life is not worthy to be its own scope ; we doe not live meerly that we may live : our spirituall life , Christ , is the utmost and most perfect end of all our living ; without the intuition whereof , we would not live , or if we should , our naturall life were no other then a spirituall death : Oh Saviour , let me not live longer then I shall be enlived by thee , or then thou shalt be glorified by me : And what rule should I follow in all the carriage of my life but thine ? thy precepts , thine examples , that so I may live thee , as well as preach thee ? and in both may finde thee , as thou hast truly laid forth thy self , the way , the truth , and the life ; the way wherein I shall walk , the truth which I shall beleeve and professe , and the life which I shall enjoy : In all my morall actions therefore teach me to square my self by thee ; what ever I am about to doe , or speak , or affect ; let me think : If my Saviour were now upon earth , would he doe this that I am now putting my hand unto ? would he speak these words that I am now uttering ? would he be thus disposed as I now feel my self ? Let me not yeeld my self to any thought , word , or action which my Saviour would be ashamed to own : Let him be pleased so to manage his own life in me , that all the interesse he hath given me in my self may bee wholly surrendred to him ; that I may be as it were dead in my self , whiles he lives and moves in me . By vertue of this blessed union , as Christ is become our life ; so ( that which is the highest improvement not onely of the rationall , but the supernaturall and spirituall life ) is he thereby also made unto us of God , Wisdome , Righteousnesse , Sanctification , and Redemption . Not that he onely workes these great things in and for us , ( this were too cold a construction of the divine bounty ) but that he really becomes all these to us , who are true partakers of him . Even of the wisest men that ever nature could boast of , is verified that character which the divine Apostle gave of them long agoe ; Their foolish heart was darkned ; professing themselves to be wise , they became fools ; and stil the best of us ( if we be but our selves ) may take up that complaint of Asaph : So foolish was I and ignorant ; I was as a beast before thee ; and of Agur the son of Jake ; Surely I am more brutish then man ; and have not the understanding of a man ; I neither learned wisdome , nor have the knowledge of the holy ▪ and if any man will be challenging more to himself , he must at last take up , with Solomon ; I said I will be wise , but it was farre from me ; But how defective soever we are in our selves , there is wisdome enough in our head , Christ , to supply all our wants : He that is the wisdome of the Father , is by the Father made our wisdome : In him are hid all the treasures of wisedome and knowledge , saith the Apostle : So hid , that they are both revealed , and communicated to his own : For God who commanded the light to shine out of darknesse , hath shined in our hearts , to give the light of the knowledge of the glory of God , in the face of Jesus Christ : In and by him hath it pleased the Father to impart himself unto us ; He is the image of the invisible God ; even the brightnesse of his glory , and the expresse image of his person . It was a just check that he gave to Philip in the Gospel ; Have I been so long time with you , and yet hast thou not known mee , Philip ? he that hath seen me , hath seen the Father : And this point of wisdome is so high and excellent , that all humane skil , and all the so much admired depths of Philosophy are but meer ignorance and foolishnesse , in comparison of it ; Alas , what can these profound wits reach unto , but the very outside of these visible and transitory things ? as for the inward forms of the meanest creatures , they are so altogether hid from them , as if they had no beeing ; and as for spirituall and divine things , the most knowing Naturalists are either stone-blinde , that they cannot see them , or grope after them in an Egyptian darknesse : For the naturall man perceiveth not the things of the Spirit of God ; neither can he know them , because they are spiritually discerned ; How much lesse can they know the God of Spirits , who ( besides his invisibility ) is infinite , and incomprehensible ? only he , who is made our wisdome enlightneth our eyes with this divine knowledge ; No man knoweth the Father but the Son , and he to whomsoever the Son will reveal him . Neither is Christ made our wisdome onely in respect of heavenly wisdome imparted to us ; but in respect of his perfect wisdome imputed unto us : Alas , our ignorances and sinfull misprisions are many and great , where should we appear , if our faith did not fetch succour frō our all-wise , and all-sufficient Mediator ? Oh Saviour , we are wise in thee our head , how weak soever we are of our selves : Thine infinite wisdome and goodnesse both covers and makes up all our defects ; The wife cannot be poor , whiles the husband is rich ; thou hast vouchsafed to give us a right to thy store ; we have no reason to be disheartned with our own spirituall wants , whiles thou art made our wisdome . It is not meer wisdome that can make us acceptable to God ; if the serpents were not in their kinde wiser then we , we should not have been advised to be wise as serpents : That God , who is essentiall Justice , as well as Wisedome , requires all his to be not more wise , then exquisitely righteous : Such , in themselves they cannot be ; For in many things we sin all ; such therefore they are , and must be in Christ , their head , who is made unto us of God , together with Wisdome , Righteousnesse ; Oh incomprehensible mercy ! He hath made him to be sin for us , who knew no sin , that we might be made the righteousnesse of God in him ; what a marvellous and happy exchange is here ? we are nothing but sin ; Christ is perfect righteousnesse ; He is made our sin , that we might he made his righteousnesse ; He that knew no sin , is made sin for us ; that we who are all sin , might be made Gods righteousness in him ; In our selves wee are not onely sinfull , but sin ; In him we are not righteous onely , but righteousnesse it self ; Of our selves , we are not righteous , we are made so ; In our selves , we are not righteous , but in him ; we made not our selves so , but the same God in his infinite mercy who made him sin for us , hath made us his righteousnesse : No otherwise are we made his righteousnesse , then he is made our sin : Our sin is made his by Gods imputation ; so is his righteousnesse made ours ; How fully doth the second Adam answer , and transcend the first ; By the offence of the first , judgement came upon all men to condemnation ; by the righteousnesse of the second , the free gift came upon all men unto justification of life . As by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous ; righteous , not in themselves , ( so death passed upon all , for that all have sinned ) but in him that made them so , by whom we have received the atonement : How free then , and how perfect is our justification ? What quarrell may the pure and holy God have against righteousnesse ? against his own righteousnesse ? and such are we made in , and by him : what can now stand between us and blessedness ? Not our sins ; for this is the praise of his mercy , that he justifies the ungodly ; Yea , were wee not sinfull , how were we capable of his justification ? sinfull , as in the tearm from whence this act of his mercy moveth , not , as in the tearm wherein it resteth ; his grace findes us sinfull , it doth not leave us so : Far be it from the righteous Judge of the world to absolve a wicked soul continuing such : He that justifieth the wicked , and he that condemneth the just , even they both are an abomination to the Lord : No , but he kils sin in us whiles he remits it ; and , at once cleanseth , and accepts our persons : Repentance and remission doe not lagge one after another ; both of them meet at once in the penitent soul : at once doth the hand of our faith lay hold on Christ , and the hand of Christ lay hold on the soul to justification : so as the sinnes that are done away , can be no barre to our happinesse : And what but sinnes can pretend to an hindrance ? All our other weaknesses are no eye-sore to God , no rub in our way to heaven ; What matters it then how unworthy wee are of our selves ? It is Christs obedience that is our righteousnes : and that obedience cannot but be exquisitely perfect , cannot but be both justly accepted as his , and mercifully accepted as for us . There is a great deal of difference betwixt being righteous , and being made righteousnesse ; every regenerate soul hath an inherent justice , or righteousnesse in it self ; He that is righteous , let him be righteous still , saith the Angel : But at the best this righteousness of ours , is like our selves full of imperfection ; If thou , Lord , shouldst mark iniquities , O Lord , who shall stand ? Behold , we are before thee in our trespasses , for we cannot stand before thee , because of this ; How should a man be just with God ; If he will contend with him , he cannot answer him one of a thousand . So then , hee that doth righteousnesse is righteous , but by pardon and indulgence , because the righteousnesse he doth is weak and imperfect ; he that is made righteousnesse , is perfectly righteous by a gracious acceptation , by a free imputation of absolute obedience . Wo were us , if wee were put over to our own accōplishments ; for , Cursed is every one that cōtinueth not in all things which are written in the book of the Law to do them ; and , If we say that we have no sin , we deceive our selves , and the truth is not in us ; Lo , if there be truth in us , we must confesse we have sinne in us ; and if we have sin , we violate the Law ; and if we violate the Law , we lye open to a curse . But here is our comfort , that our surety hath paid our debt : It is true , we lay forfaited to death ; Justice had said , The soul that sinneth shall die : Mercy interposeth , and satisfies ; The Son of God ( whose every drop of bloud was worth a world ) payes this death for us : And now , Who shall lay any thing to the charge of Gods elect ? It is God that justifieth , who is he that condemneth ? It is Christ that died , yea , rather that is risen again , who is even at the right hand of God , who also maketh intercessiō for us . Our sin , our death is laid upon him , and undertaken by him ; He was wounded for our transgressions , he was bruised for our iniquities ; the chastisements of our peace were upon him , and with his stripes we are healed ; His death , his obedience is made over to us ; So then , the sin that we have committed , and the death that we have deserved is not ours ; but the death which he hath endured , and the obedience that he hath performed , is so ours , as he is ours , who is thereupon made of God our righteousnesse . Where now are those enemies of grace that scoffe at imputation ; making it a ridiculous paradox , that a man should become just by another mans righteousnesse ? How dare they stand out against the word of truth , which tels us expresly that Christ is made our righteousnesse ? What strangers are they to that grace they oppugn ? How little do they consider that Christ is ours ? his righteousnesse therefore by which we are justified , is in him our own ; Hee that hath borne the iniquitie of us all hath taught us to call our sinnes our debts ; those debts can be but once paid ; if the bounty of our Redeemer hath staked down the sums required , and cancelled the bonds ; and this payment is ( through mercy ) fully accepted as frō our own hands , what danger , what scruple can remain ? What doe we then , weak souls , tremble to think of appearing before the dreadfull tribunall of the Almighty ? we know him indeed to be infinitely , and inflexibly just ; we know his most pure eyes cannot abide to behold sin ; we know wee have nothing else but sinne for him to behold in us : Certainly , were we to appear before him in the meer shape of our own sinfull selves , we had reason to shake and shiver at the apprehension of that terrible appearance ; but now that our faith assures us , we shall no otherwise bee presented to that awfull Judge then as cloathed with the robes of Christs righteousnesse , how confident should we be , thus decked with the garments of our elder brother , to carry away a blessing ? whiles therefore we are dejected with the conscience of our own vilenesse , we have reason to lift up our heads in the confidence of that perfect righteousnesse which Christ is made unto us , and we are made in him . At the barre of men many a one is pronounced just who remains inwardly foule and guilty ; for the best of men can but judge of things as they appear , not as they are ; but the righteous Arbiter of the world declares none just whom he makes not holy . The same mercy therefore that makes Christ our righteousnesse , makes him also our sanctification ; of our selves , wretched men , what are we other at our best , then unholy creatures , full of pollution and spirituall uncleannesse ? it is his most holy Spirit that must cleanse us from all the filthinesse of our flesh and spirit , and work us daily to further degrees of sanctification , ( He that is holy , let him be holy stil ) neither can there be anything more abhorring from his infinite justice and holinesse , then to justifie those souls which lie still in the loathsome ordure of their corruptions . Certainly , they never truly learnt Christ , who would draw over Christs righteousnesse , as a case of their close wickednesses ; that sever holinesse from justice , and give no place to sanctification , in the evidence of their justifying : Never man was justified without faith ; and wheresoever faith is there it purifieth and cleanseth ; But besides that the Spirit of Christ works thus powerfully ( though gradually ) within us , That he may sanctifie and cleanse us with the washing of water , by the word , his holinesse is mercifully imputed to us , That he may present us to himself a glorious Church , not having spot , or wrinckle , or any such thing , but that wee should bee holy and without blemish : so as that inchoate holinesse , which by his gracious inoperation grows up daily in us towards a full perfection , is abundantly supplyed by his absolute holinesse , made no lesse by imputation , ours , then it is personally his : When therefore we look into our bosomes , we finde just cause to bee ashamed of our impurity , and to loath those dregs of corruption , that yet remain in our sinfull nature ; but when vve east up our eyes to heaven and behold the infinite holinesse of that Christ , to whom we are united , which by faith is made ours , vvee have reason to bear up against all the discouragements , that may arise from the conscience of our own vilenesse , and to look God in the face with an awfull boldnesse , as those vvhom he is pleased to present holy , and unblameable , and unreproveable in his sight : as knowing that he that sanctifieth , and they that are sanctified are all of one . Redemption vvas the great errand for vvhich the Sonne of God came down into the vvorld ; and the vvorke vvhich hee did vvhiles hee vvas in the vvorld ; and that , vvhich ( in vvay of application of it ) hee shall bee ever accomplishing , till he shall deliver up his Mediatory Kingdome into the hands of his Father ; in this he begins , in this he finishes the great businesse of our salvation : For those who in this life are enlightned by his vvisdome , justified by his merits , sanctified by his grace , are yet conflicting vvith manifold temptations , and strugling with varieties of miseries and dangers , till upon their happy death , and glorious resurrection , they shall be fully freed , by their ever-blessed and victorious Redeemer : He therefore , vvho by vertue of that heavenly union , is made unto us of God , Wisdome , Righteousnesse , Sanctification ; is also upon the same ground made unto us our full Redemption . Redemption implies a captivity ; We are naturally under the vvofull bondage of the Law , of sin , of miseries , of death : The Law is a cruell exactor ; for it requires of us vvhat vvee cannot now doe ; and vvhips us for not doing it ; for the Law worketh wrath ; and , as many as are of the workes of the Law , are under the curse . Sinne is a vvorse tyrant then he , and takes advantage to exercise his cruelty by the Law ; For when we were in the flesh , the motions of sins , which were by the Law , did work in our members to bring forth fruit unto death ; Upon sinne necessarily follows misery , the forerunner of death ; and death the upshot of all miseries ; By one man sinne entred into the world , and death by sin ; and so death passed upon all men , for that all have sinned . From all these is Christ our Redemption ; from the Law ; for Christ hath redeemed us from the curse of the Law , being made a curse for us : From sin ▪ for we are dead to sin , but alive unto God through Jesus Christ our Lord ; Sin shall not have dominion over you , for ye are not under the Law , but under Grace . From death , and therein from all miseries : O death , where is thy sting ? O grave , where is thy victory ? The sting of death is sinne ; and the strength of sinne is the Law : But thanks be to God which giveth us victory through our Lord Jesus Christ. Now then , let the Lavv doe his vvorst , we are not under the Law , but under Grace . The case therefore is altered betwixt the Law and us . It is not now a cruell Task-master , to beat us to , and for our vvork ; it is our School-master , to direct , and to whip us unto Christ : It is not a severe Judge , to condemne us , it is a friendly guide to set us the vvay towards heaven . Let sin joyn his forces together vvith the Law , they cannot prevail to our hurt ; For what the Law could not doe , in that it was weak through the flesh , God sending his owne Son in the likenesse of sinfull flesh , condemned sin in the flesh , that the righteousnesse of the Law might be fulfilled in us , who walk not after the flesh but after the spirit . Let death joyn his forces vvith them both , vve are yet safe ; For the Law of the spirit of life , hath freed us from the Law of sin , and of death ; What can vve therefore fear , vvhat can vve suffer , vvhiles Christ is made our Redemption ? Finally , as thus Christ is made unto us Wisdome , Righteousnesse , Sanctification , & Redemption ; so whatsoever else he either is , or hath or doth , by vertue of this blessed union , becomes ours ; he is our riches a , our strength b , our glory c , our salvation d , our all e : he is all to us ; and all is ours in him . From these primary and intrinsecal priviledges therefore , flow all those secondary and externall , vvherewith vve are blessed ; and therein a right to all the blessings of God , both of the right hand and of the left ; an interesse in all the good things both of earth and heaven : Hereupon it is that the glorious Angels of Heaven become our Guardians , keeping us in all our ways , and vvorking secretly for our good upon all occasions ; that all Gods creatures are at our service ; that we have a true spirituall title to them ; All things are yours ( saith the Apostle ) and ye are Christs , and Christ Gods. But take heed , my son , of mis-laying thy claime to what , and in what manner thou ought'st not . There is a civill right , that must regulate our propriety to these earthly things ; our spirituall right neither gives us possession of them , nor takes away the right and propriety of others ; Every man hath and must have what by the just Lawes of purchase , gift , or inheritance is derived to him ; otherwise there would follow an infinite confusion in the world ; we could neither enjoy nor give our owne ; and onely will , and might must be the arbiters of all mens estates ; which how unequall it would be , both reason and experience can sufficiently evince . This right is not for the direption or usurpation of that which civill titles have legally put over to others ; there were no theft , no robbery , no oppression in the world , if any mans goods might be every mans : But for the warrantable and comfortable injoying of those earthly commodities in regard of God their originall owner , which are by humane convciances justly become ours ; The earth is the Lords and the fulnesse of it ; in his right what ever parcells doe lawfully descend unto us , we may justly possesse as we have them legally made over to us from the secondary and immediate owners . There is a generation of men who have vainly fancied the founding of Temporall dominion in Grace ; and have upon this mistaking outed the true heyres as intruders , and feoffed the just and godly in the possession of wicked inheritors ; which whether they be worse Commonwealths-men , or Christians is to me utterly uncertaine ; sure I am they are enemies to both ; whiles on the one side , they destroy all civill propriety , and commerce ; and on the other , retch the extent of the power of Christianity so far , as to render it injurious , and destructive both to reason and to the Lawes of all well-ordred humanity ▪ Nothing is ours by injury and injustice , all things are so ours , that we may with a good conscience enjoy them as , from the hand of a munificent God , when they are rightfully estated upon us by the lawfull convention or bequest of men . In this regard it is that a Christian man is the Lord of the whole universe ; and hath a right to the whole creation of God : how can he challenge lesse ? he is a son ; and in that an heire ; and ( according to the high expression of the holy ghost ) a co-heir with Christ ; As therefore we may not be high-minded , but fear ; so we may not be too low-harted in the under-valuing of our condition ; In God we are great , now mean soever in our selves : In his right the world is ours , what ever pittance we enjoy in our owne ; how can we goe lesse when we are one with him who is the possessour of heaven and earth ? It were but a poore comfort to us , if by vertue of this union wee could only lay claime to all earthly things : alas , how vaine and transitory are the best of these ? perishing under our hand in the very use of them , and in the meane while how unsatisfying in the fruition ? All this were nothing , if we had not hereby an interesse in the best of all Gods favours , in the heaven of heavens and the eternity of that glory which is there laid up for his Saints ; far above the reach of all humane expressions , or conceits ; It was the word of him who is the eternall word of his father ; Father , I will that they also whom thou hast given mee , be with me where I am that they may behold my glory which thou hast given me ; and not only to be meere spectators , but even partners of this celestiall blisse together with himselfe ; The glory which thou gavest me I have given them , that they may be one , even as we are one . Oh the transcendent and incomprehensible blessednesse of the beleevers , which even when they enjoy they cannot be able to utter , for measure infinite , for duration eternall ! Oh the inexplicable joy of the ful & everlasting accomplishment of the happy union of Christ & the beleeving soule , more fit for thankfull wonder and ravishment of Spirit then for any finite apprehension ! Now that we may looke a little further into the meanes by which this union is wrought ; Know , my Sonne , that as there are two persons betwixt whom this union is made , Christ and the beleever ; so each of them concurres to the happy effecting of it ; Christ , by his spirit diffused through the hearts of all the regenerate , giving life and activity to them : the beleever , laying hold by faith upon Christ so working in him ; and these doe so re-act upon each other , that from their mutuall operation results this gracious union whereof wee treat . Here is a spirituall marriage betwixt Christ and the soule : The liking of one part doth not make up the match , but the consent of both . To this purpose Christ gives his spirit ; the soule plights her faith : What interesse have we in Christ but by his spirit ? what interesse hath Christ in us but by our faith ? On the one part ; He hath given us his holy Spirit , saith the Apostle ; and ( in a way of correlation ) we have received not the spirit of the world , but the spirit which is of God ; And this spirit we have so received , as that he dwells in us ; and so dwells in us , as that we are joyned to the Lord ; and he that is joyned to the Lord is one spirit . On the other part , wee have accesse by faith into this grace wherein we stand , and reioice in hope of the glory of God ▪ so as now the life that wee live in the flesh , we live by the faith of the sonne of God ; who dwells in our hearts by faith ▪ O the grace of faith ( according to St. Peters style ) truly ▪ precious ; justly recommended to us by S. Paul above all other graces incident into the soule ; as that , which if not alone yet chiefly transacts all the maine affaires tending to salvation : for faith is the quickning grace a , the directing grace b , the protecting grace c , the establishing grace , d the justifying grace , e the sanctifying and purifying grace ; f faith is the grate that assents to , g apprehends , applyes , appropriates Christ , and hereupon the uniting grace , and ( which comprehends all ) the saving grace . If ever therefore we looke for any consolation in Christ , or to have any part in this beatificall union , it must be the maine care of our hearts to make sure of a lively faith in the Lord Jesus , to lay fast hold upon him , to clasp him close to us , yea to receive him inwardly into our bosomes ; and so to make him ours , and our selves his , that we may be joyned to him as our head , espoused to him as our husband , incorporated into him as our nourishment , engrafted in him as our stock , and layd upon him as a sure foundation . Hitherto wee have treated of this blessed union as in relation to Christ the head ; it remaines that we now consider of it , as it stands in relation to the members of his mysticall body , one towards another ▪ For as the body is united to the head , so must the members be united to themselves to make the body truly compleat : Thus the holy ghost by his Apostle : As the body is one and hath many members , and all the members of that one body being many , are one body , so is Christ. From this entire conjunction of the members with each other , arises that happy communion of Saints , which wee professe both to beleeve and to partake of ; This mysticall body of Christ is a large one , extending it self both to heaven and earth ; there is a reall union betwixt all those farre-spred limmes : betweene the Saints in heaven ; betweene the Saints on earth ; between the Saints in heaven and earth . We have reason to begin at heaven , thence is the originall of our union and blessednesse : There was never place for discord in that region of glory , since the rebellious Angels were cast out thence ; the spirits of just men made perfect must needs agree in a perfect unity ; neither can it be otherwise , for there is but one will in heaven ; one scope of the desires of blessed souls , w ch is the glory of their God ; all the whole chore sing one song , and in that one harmonious tune of Allelujah . We poor parcell-sainted souls here on earth professe to bend our eyes directly upon the same holy end , the honour of our Maker and Redeemer , but , alas , at our best , we are drawn to look asquint at our own aims of profit , or pleasure ; Wee professe to sing loud praises unto God , but it is with many harsh and jarring notes ; above , there is a perfect accordance in an unanimous glorifying of him that sits upon the throne for ever ; Oh , how ye love the Lord , all ye his Saints , Oh how joyfull ye are in glory . The heavens shall praise thy wonders , O Lord ; thy faithfulnesse also in the congregation of the Saints : O what a blessed Common-wealth is that above ! The City of the living God , the heavenly Jerusalem ( ever at unity within it selfe ) & therin the innumerable company of Angels , and the generall Assembly and Church of the first-born , which are written in heaven ; the spirits of just men made perfect , and ( whom they all adore ) God the judge of all ; and Jesus the Mediator of the New Testament : All these as one , as holy : Those twenty thousand chariots of heaven move all one way ; When those four beasts full of eyes , round about the throne give glory , and honour , and thanks to him that sits upon the throne , saying , Holy , holy , holy Lord God Almighty , which was , and is , and is to come ; then the four and twenty Elders fall down before him , and cast their crownes before the throne ; No one wears his crown whiles the rest cast down theirs , all accord in one act of giving glory to the Highest . After the sealing of the Tribes , A great multitude , which no man could number , of all Nations , and kindreds , and people , and tongues stood before the throne , and before the Lamb cloathed with white robes and palmes in their hands . And cryed with a loud voice , Salvation to our God , which sitteth upon the throne , and unto the Lamb ; And all the Angels stood about the throne , and about the Elders , and the four beasts , and fell before the throne on their faces and worshipped God , saying , Amen : Blessing , and glory , and wisdome , and thanksgiving , and honour , and power , and might be unto God for ever and ever . Lo , those spirits which here below were habited with severalll bodies , different in shapes , statures , ages , complexions , are now above as one spirit rather distinguished , then divided ; all united in one perpetuall adoration and fruition of the God of spirits ; all mutually happy in God ; in themselves , in each other . Our copy is set us above ; we labour to take it out here on earth ; What doe we but daily pray that the blessed union of souls , which is eminent in that empyrcall heaven , may be exemplified by us in this region of mortality ? For , having through Christ an accesse by one spirit unto God the Father , being no more strangers and forainers , but fellow Citizens with the Saints , and of the houshold of God , we cease not to pray , Thy will be done in earth , as it is in heaven : Yea , O Saviour , thou , who canst not but be heard , hast prayed to thy Father for the accomplishment of this union ; That they may be one even as we are one ; I in them , and thou in me ; that they may be perfect in one . What then is this union of the members of Christ here on earth , but a spirituall onenesse arising from an happy conspiratiō of their thoughts and affections ? for whereas there are two main principles of all humane actions and dispositions , the brain and the heart ; the conjuncture of these two cannot but produce a perfect union ; from the one our thoughts take their rise ; our affections from the other ; in both , the soul puts it self forth upon all matter of accord , or difference . The union of thoughts is , when we minde the same things , when we agree in the same truths : This is the charge which the Apostle of the Gentiles lays upon his Corinthians , and , in their persons , upon all Christians ; Now I beseech you , Brethren , by the name of our Lord Jesus Christ , that ye all speak the same thing ; and that there be no divisions among you ; but that ye be perfectly joyned together in the same minde and in the same judgement ; And this is no other then that one faith , which makes up the one Church of Christ upon earth ; One , both in respect of times and places . Of times : so as the Fathers of the first world , and the Patriarks of the next , and all Gods people in their ages , that lookt ( together with them ) for the redemption of Israel ; are united with us Christians of the last days in the same beleef ; and make up one entire body of Christs Catholik Church : Of places ; so as all those that truly professe the name of Christ ( though scattered into the farthest remote regions of the earth ) even those that walk with their feet opposite to ours , yet meet with us in the same center of Christian faith , and make up one houshold of God. Not that we can hope it possible that all Christians should agree in all truths ; whiles wee are here , our mindes cannot but be more unlike to each others , then our faces : yea , it is a rare thing for a man to hold constant to his own apprehensions . Lord God! what a world doe we meet with of those , who mis-call themselves severall Religions , indeed , severall professions of one and the same Christianity ? Melchites , Georgians , Maronites , Jacobites , Armenians , Abysines , Cophti , Nestorians , Ruffians , Mengrellians ; and the rest that fill up the large Map of Christianography ; all which , as whiles they hold the head Christ , they cannot be denyed the priviledge of his members ; so being such , they are , or should be indissolubly joined together in the unity of spirit , and maintenance of the faith which was once delivered unto the Saints . It is not the variety of by opinions that should , or can exclude them from having their part in that one Catholick Church ; and their just claim to the communion of Saints : whiles they hold the solid and precious foundation , it is not the hay , or stubble , which they lay upon it , that can set them off from God , or his Church : But in the mean time , it must be granted , that they have much to answer for to the God of peace and unity , who are so much addicted to their own conceits , and so indulgent to their own interesse , as to raise and maintain new Doctrines , and to set up new Sects in the Church of Christ , varying from the common and received truths ; labouring to draw Disciples after them ▪ to the great distraction of souls , and scandall of Christianity : With which sort of disturbers , I must needs say , this age into which we are fallen , hath been , and is above all that have gone before us , most miserably pestered : What good soul can be other then confounded to hear of , and see more then an hundred and fourscore new , ( and some of them dangerous and blasphemous ) opinions broached , and defended in one ( once famous and unanimous ) Church of Christ ? Who can say other , upon the view of these wild thoughts , then Gerson said long since , that the world now growne old , is full of doting fancies ; if not rather that the world now near his end , raves , and talks nothing but fancies , and frenzies ? How arbitrary soever these selfe-willed fanaticks may think it , to take to themselves this liberty of thinking what they list ; and venting what they think , the blessed Apostle hath ▪ long since branded them with an heavy sentence ; Now I beseech you , brethren , mark them which cause divisions and offences , contrary to the doctrine which you have learned , and avoid them ; For they that are such serve not our Lord Jesus Christ , but their own belly ; and by good words , and by fair speeches deceive the hearts of the simple . But notwithstanding all this hideous variety of vain and heterodoxall conceptions ; he who is the truth of God , and the Bridegroom of his Spouse the Church , hath said , My Dove , my undefiled is one . One , in the main , essentiall , fundamentall verities necessary to salvation ; though differing in divers mis-raised Corollaries , inconsequent inferences , unnecessary additions , feigned traditions , unwarrantable practises : the body is one , though the garments differ ; yea , rather ( for most of these ) the garment is one , but differs in the dressing ; handsomely and comely set out by one , disguised by another ; Neither is it , nor ever shall be in the power of all the fiends of hell , the professed make-bates of the world , to make Gods Church other then one ; which were indeed utterly to extinguish , and reduce it to nothing : for the unity , and entity of the Church , can no more be divided then it self . It were no lesse then blasphemy to fasten upon the chaste and most holy husband of the Church any other then one Spouse ; In the Institution of Marriage did he not make one ? yet had he the residue of the spirit ; and wherefore one ? that he might seek a godly seed : That which he ordained for us , shall not the holy God much more observe in his own heavenly match with his Church ? Here is then one Lord , one Faith , one Baptisme ; One Baptisme , by which wee enter into the Church , one Faith , which we professe in the Church , and one Lord whom wee serve , and who is the head , and husband of the Church . How much therefore doth it concern us , that we who are united in one common beleef , should be much more united in affection ; that where there is one way , there should bee much more one heart ? This is so justly supposed , that the Prophet questions , Can two walk together , except they be agreed ? if we walk together in our judgements , we cannot but accord in our wils : This was the praise of the Primitive Christians , and the pattern of their successours ; The multitude of them that beleeved were of one heart , and of one soul ; Yea , this is the Livery which our Lord and Saviour made choice of , whereby his meniall servants should be known and distinguished ; By this shall all men know that ye be my Disciples , if ye have love to one another : In vain shall any man pretend to a Discipleship , if he do not make it good by his love to all the family of Christ. The whole Church is the spirituall Temple of God ; every beleever is a living stone laid in those sacred wals ; what is our Christian love but the morter or cement whereby these stones are fast joyned together to make up this heavenly building ? without which that precious fabrick could not hold long together , but would be subject to dis-joynting by those violent tempests of opposition , wherewith it is commonly beaten upon : There is no place for any loose stone in Gods edifice ; The whole Church is one entire body , all the lims must be held together by the ligaments of Christian love ; if any one will be severed , and affect to subsist of it self , it hath lost his place in the body ; Thus the Apostle , That we being sincere in love may grow up into him in all things , which is the head , even Christ ; From whom the whole body fitly joyned together , and compacted by that which every joynt supplyeth ; according to the effectuall working in the measure of every part , maketh increase of the body , unto the edifying of it self in love . But in case there happen to be differences in opinion , concerning points not essentiall , not necessary to salvation , this diversity may not breed an alienation of affection . That charity which can cover a multitude of sins , may much more cover many small dissensions of judgement : We cannot hope to be all , and at all times equally enlightned ; at how many and great weaknesses of judgement did it please our mercifull Saviour to connive , in his domestique ples ? They that had so long sate at the sacred feet of him that spake as never man spake , were yet to seek of those Scriptures , which had so clearely foretold his resurrection ; and after that were at a fault for the manner of his kingdome ; yet he that breaks not the bruised reed , nor quenches the smoaking flaxe , fals not harshly upon them for so foul an error , and ignorance , but entertains them with all loving respects , not as followers onely , but as friends : And his great Apostle , after hee had spent himself in his unweariable endeavours upon Gods Church ; and had sown the seeds of wholesom , & saving doctrine every where , what ranke and noisome weeds of erroneous opinions rose up under his hand , in the Churches of Corinth , Galatia , Ephesus , Colosse , Philippi , and Thessalonica ? These he labours to root out , with much zeal , with no bitternesse ; so opposing the errors , as not alienating his affection from the Churches ; These , these must be our precedents , pursuing that charge of the prime Apostle , Finally , be ye all of one minde ; having compassion one of another , love as brethren , be pitifull , be courteous : and that passionate and adjuring obtestation of the Apostle of the Gentiles ; If there be any consolation in Christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; Fulfill ye my joy , that ye be like minded , having the same love , being of one accord , of one minde . This is it that gives beauty , strength , glory to the Church of God upon earth ; and brings it nearest to the resemblance of that Triumphant part above , where there is all perfection of love and concord ; in imitation whereof , the Psalmist sweetly ; Behold , how good and joyfull a thing it is brethren to dwel together in unity . So much the more justly lamentable it is to see the manifold and grievous distractions of the Church of Christ , both in judgement and affection . Woe is me , into how many thousand peeces is the seamlesse coat of our Saviour rent ? Yea , into what numberlesse atomes is the precious body of Christ torn and minced ? There are more Religions , then Nations upon earth ; & in each Religion as many different conceits , as men . If Saint Paul , when his Corinthians did but say , I am of Paul , I am of Apollo , I am of Cephas , could ask , Is Christ divided ? when there was onely an emulatory magnifying of their own Teachers , ( though agreeing and orthodoxe ) what ( think wee ) would he now say , if he saw hundred of Sect-masters and Heresiarchs ( some of them opposite to other , all to the Truth ) applauded by their credulous and divided followers ? all of them claiming Christ for theirs , and denying him to their gain-sayers ; would hee not aske , Is Christ multiplied ? Is Christ sub-divided ? Is Christ shred into infinities ? O God! what is become of Christianity ? How doe evill spirits & men labour to destroy that Creed w ch we have always constantly professed ? For , if we set up more Christs , where is that one ? and if we give way to these infinite distractions , where is the communion of Saints ? But he not too much dismaid , my son ; notwithstanding all these cold disheartnings , take courage to thy self : He that is truth it self hath said , The Gates of hell shall not prevail against his Church : In spight of all Devils , there shall be Saints , and those are , and shall be as the scales of the Leviathan , whose strong peeces of shields are his pride , shut up together as with a close seal ; one is so near to another , that no ayr can come betwixt them ; They are joyned one to another , they stick together , that they cannot be sundred : In all the main principles of Religion , there is an universall and unanimous consent of all Christians , and these are they that constitute a Church : Those that agree in these , Christ is pleased to admit ( for matter of doctrine ) as members of that body whereof he is the head : and if they admit not of each other as such , the fault is in the uncharitablenesse of the refusers , no lesse then in the error of the refused : And if any vain and loose straglers will needs sever themselves , and wilfully choose to goe ways of their own ; let them know that the union of Christs Church shall consist entire without them ; This great Ocean will be one collection of waters , when these drops are lost in the dust : In the mean time it highly concerns all that wish well to the sacred name of Christ , to labour to keep the unity of the spirit in the bond of peace ; and to renue and continue the prayer of the Apostle for all the professors of Christianity . Now the God of patience and consolation , grant you to be like-minded one towards another , according to Christ Jesus ; That ye may with one minde , and one mouth glorifie God , even the Father of our Lord Jesus Christ. Far be it from us to think this union of the hearts of Gods Saints upon earth can be idle and ineffectuall ; but where ever it is , it puts forth it self into a like-affectednesse of disposition , into an improvement of gifts , into a communication of outward blessings , to the benefit of that happy consociation . We cannot be single in our affections , if we be lims of a Christian community ; What member of the body can complain , so as the rest shall not feel it ? Even the head and heart are in paine , when a joynt of the least toe suffers ; no Christian can be afflicted alone ; It is not Saint Pauls case onely ; Who is weak , and I am not weak ? who is offended , and I burn not ? Our shoulders are not our own , we must bear one anothers burdens : There is a better kinde of spirituall good fellowship in all the Saints of God ; They hate a propriety of passions , Rejoyce with them that rejoyce , and weep with them that weep . Their affections are not more communicative then their gifts and graces ; those , as they are bestowed with an intuition of the common good , so they are improved ; Wherefore hath this man quicknesse of wit , that man depth of judgment , this , heat of zeal , that , power of elocution ; this , skill , that , experience ; this , authority , that , strength ; but that all should be laid together for the raising of the common stock ? How rich therefore is every Christian soul , that is not onely furnished with its own graces , but hath a speciall interest in all the excellent gifts of all the most eminent servants of God through the whole world ? Surely , he cannot be poore , whiles there is any spirituall wealth in the Church of God upon earth . Neither are , or can these gifts be in the danger of concealments ; they are still put forth for the publike advantage : As therefore no true Christian is his own man ; so he freely lays out himself , by example , by admonition , by exhortation , by consolation , by prayer , for the universall benefit of all his fellow-members ; By example , which is not a little winning and prevalent ; Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven ; saith our Saviour in his Sermon upon the Mount ; and his great Apostle seconds his charge to his Philippians ; That ye may be blamelesse and harmlesse , the Sons of God , without rebuke in the midst of a crooked , and perverse nation , among whom ye shine as lights in the world , holding forth the word of life ; Lo , the world sits in darknesse , and either stirs not , or moves with danger ; good example is a light to their feet , which directs them to walk in the ways of God , without erring , without stumbling : so as the good mans actions are so many copies for novices to take out ; no lesse instructive then the wisest mens precepts . By admonition ; the sinner is in danger of drowning ; Seasonable admonition is an hand reacht out , that lays hold on him now sinking , and draws him up to the shore . The sinner is already in the fire ; seasonable admonition snatches him out from the everlasting burnings . The charitable Christian may not forbear this ( oft times thanklesse , but ) always necessary and profitable duty ; Thou shalt not hate thy brother in thy heart ; thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . By exhortation ; The fire of Gods Spirit within us , is subject to many damps , and dangers of quenching ; seasonable exhortation blowes it up , and quickens those sparks of good motions to a perfect flame ; Even the best of us lies open to a certain deadnesse and obdurednesse of heart , seasonable exhortation shakes off this perill , and keeps the heart in an holy tendernesse ; and whether awfull , or chearfull disposition ; Exhort one another daily , whiles it is called , to day ; lest any of you bee hardned through the deceitfulnesse of sin . By consolation ; We are all naturally subject to droop under the pressure of afflictions ; seasonable comforts lift , and stay us up : It is a sad complaint that the Church makes in the Lamentations ; They have heard that I sigh ; there is none to comfort me ; and David sets the same mournfulditty upon his Shoshannim ; Reproach hath broken my heart , and I am full of heavinesse ; and I looked for some to take pity , and there was none , and for comforters , but I found none . Wherefore hath God givē to men the tongue of the learned , but that they might know to speak a word in season to him that is weary ? That they may strengthen the weak hands , and confirm the feeble knees ; and say to them that are of a fearfull heart , Be strong , fear not . The charge that our Saviour gives to Peter , holds universally ; Thou when thou art converted , strengthen thy brethren . By prayer : so as each member of Christs Church sues for all ; neither can any one bee shut out from partaking the benefit of the devotions of all Gods Saints upon earth : There is a certain spirituall traffique of piety betwixt all Gods children , wherein they exchange prayers with each other ; not regarding number , so much as weight : Am I weak in spirit , and faint in my supplications ? I have no lesse share in the most fervent prayers of the holiest suppliants , then in my own ; All the vigour that is in the most ardent hearts supplies my defects ; whiles there is life in their faithfull devotions , I cannot goe away unblessed . Lastly , where there is a communion of inward graces , and spirituall services , there must needs much more be a communication of outward , and temporall good things , as just occasion requireth ; Away with those dotages of Platonicall , or Anabaptisticall communities ; Let prieties be , as they ought , constantly fixed where the laws , and civill right have placed them ; But let the use of these outward blessings be managed , and commanded by the necessities of our brethren ; Withhold not thy goods from the owners therof , when it is in the power of thy hand to doe it : Say not unto thy neighbour , Go , and come again to morrow , and I will give it , when thou hast it by thee . These temporall things were given us not to engrosse , and hoard up superfluously , but to distribute and dispense ; As we have therefore opportunity , let us doe good unto all men , especially them who are of the houshold of faith . Such then is the union of Gods children here on earth , both in matter of judgement , and affection ; and the beneficiall improvement of that affection , whether in spirituall gifts , or good offices , or communicating of our earthly substance ; where the heart is one , none of these can be wanting , and where they all are , there is an happy communion of Saints . As there is a perfect union betwixt the glorious Saints in heaven ; and a union ( though imperfect ) betwixt the Saints on earth : So there is an union partly perfect , and partly imperfect , between the Saints in heaven , and the Saints below upon earth : perfect , in respect of those glorified Saints above , imimperfect , in respect of the weak returns we are able to make to them again . Let no man think that because those blessed souls are out of sight farre distant in another world , and we are here toyling in a vale of tears , wee have therefore lost all mutuall regard to each other : no , there is still , and ever will be a secret , but unfailing correspondence between heaven and earth . The present happinesse of those heavenly Citizens cannot have abated ought of their knowledge , and charity , but must needs have raised them to an higher pitch of both : They therefore , who are now glorious comprehensors , cannot but in a generality , retain the notice of the sad condition of us poor travellers here below , pāting towards our rest together w th thē , and , in common , wish for the happy consummation of this our weary pilgrimage , in the fruition of their glory ; That they have any Perspective whereby they can see down into our particular wants , is that which we finde no ground to beleeve ; it is enough that they have an universall apprehension of the estate of Christs warfaring Church upon the face of the earth ; and as fellow-members of the same mysticall body , long for a perfect glorification of the whole . As for us wretched pilgrims , that are yet left here below to tugge with many difficulties , we cannot forget that better half of us that is now triumphing in glory ; O ye blessed Saints above , we honour your memories so far as wee ought ; wee doe with praise recount your vertues , wee magnifie your victories , we blesse God for your happy exemption from the miseries of this world , and for your estating in that blessed immortality ; Wee imitate your holy examples , we long and pray for an happy consociation with you ; we dare not raise Temples , dedicate Altars , direct prayers to you ; we dare not finally , offer any thing to you which you are unwilling to receive , nor put any thing upon you , which you would disclaim as prejudiciall to your Creator , and Redeemer . It is abundant comfort to us , that some part of us is in the fruition of that glory ; whereto we ( the other poor labouring part ) desire , and strive to aspire : that our head and shoulders are above water , whiles the other lims are yet wading through the stream . To winde up all , my son , if ever thou look for sound comfort on earth , and salvation in heaven ; unglue thy self from the world and the vanities of it ; put thy self upon thy Lord and Saviour Jesus Christ ; Leave not till thou findest thy self firmly united to him ; so as thou art become a limb of that body whereof he is head , a Spouse of that husband , a branch of that stemme , a stone laid upon that foundation ; Look not therefore for any blessing out of him ; and in , and by , and from him look for all blessings ; Let him be thy life , and wish not to live longer then thou art quickned by him ; find him thy wisdome , righteousness , sanctification , redemption ; thy riches , thy strength , thy glory : Apply unto thy self all that thy Saviour is , or hath done ; Wouldst thou have the graces of Gods Spirit ? fetch them from his anointing ; Wouldst thou have power against spirituall enemies ? fetch it from his Soveraignty ; Wouldst thou have redemption ? fetch it from his passion ; Wouldst thou have absolution ? fetch it from his perfect innocence ; Freedome from the curse ? fetch it from his crosse ? Satisfaction ? fetch it from his sacrifice ; Cleansing from sin ? fetch it from his bloud ; Mortification ? fetch it from his grave ; Newnesse of life ? fetch it from his resurrection ; Right to heaven ? fetch it from his purchase ; Audience in all thy suits ? fetch it from his intercessiō ; Wouldst thou have salvation ? fetch it from his session at the right hand of Majesty : Wouldst thou have all ? fetch it from him who is one Lord , one God and Father of all , who is above all , and through all , and in all : And as thy faith shall thus interesse thee in Christ thy head : so let thy charity unite thee to his body the Church , both in earth , and heaven ; hold ever an inviolable communion with that holy and blessed fraternity . Sever not thy selfe from it either in judgement , or affection ; Make account there is not one of Gods saints upon earth , but hath a propriety in thee : and thou maist challenge the same in each of them : so as thou canst not but be sensible of their passions ; and be freely communicative of all thy graces , and all serviceable offices , by example , admonition , exhortation , consolation , prayer , beneficence , for the good of that sacred community . And when thou raisest up thine eyes to heaven , think of that glorious society of blessed saints , who are gone before thee , and are now there triumphing , and reigning in eternall , and incomprehensible glory ; blesse God for them , and wish thy self with them , tread in their holy steps , and be ambitious of that crown of glory and immortality which thou seest shining upon their heads . AN HOLY RAPTURE : OR , A Patheticall Meditation of the love of Christ. BY J. H. B. N. The CONTENTS . § 1. THe love of Christ , how passing knowledge ; how free ; of us , before we were . § 2. How free ; of us that had made our selves vile , and miserable . § 3. How yet free ; of us that were professed enemies . § 4. The wonderfull effects of the love of Christ ; 1. His Incarnation . § 5. 2. His love in his sufferings . § 6. 3. His love in what hee hath done for us ; and 1. in preparing heaven for us from eternity . § 7. His love in our redemption from death , and hell . § 8. His love in giving us the guard of his Angels . § 9. His love in giving us his holy Spirit . § 10. Our sense and improvement of Christs love in all the former particulars ; and first in respect of the inequality of our persons . § 11. A further improvement of our love to Christ , in respect of our unworthinesse , and of his sufferings and glory prepared for us . § 12. The improvement of our love to Christ for the mercy of his deliverance , of the tuition of his Angels , of the powerfull working of his good Spirit for the accomplishment of our salvation . AN HOLY RAPTVRE : OR , A Patheticall Meditation of the love of CHRIST . WHat is it , O blessed Apostle , what is it , for which thou dost so earnestly bow thy knees ( in the behalf of thine Ephesians ) unto the Father of our Lord Jesus Christ ? Even this , that they may know the love of Christ which passeth knowledge . Give me leave first to wonder at thy suit ; and then , much more , at what thou suest for : Were thine affections raised so high to thine Ephesians , that thou shouldst crave for them impossible favours ? Did thy love so far over-shoot thy reason , as to pray they might attain to the knowledge of that which cannot be known ? It is the love of Christ which thou wishest they may know , and it is that love which thou sayest is past all knowledge ; What shall we say to this ? Is it for that there may be holy ambitions of those heights of grace , which we can never hope actually to attain ? Or is it , rather , that thou supposest , and prayest they may reach to the knowledge of that love , the measure whereof they could never aspire to know : Surely , so it is , O blessed Jesu ; that thou hast loved us , we know ; but , how much thou hast loved us , is past the comprehension of Angels : Those glorious spirits , as they desire to looke into the deep mystery of our redemption , so they wonder to behold that divine love whereby it is wrought , but they can no more reach to the bottome of it , then they can affect to be infinite . For surely , no lesse then an endlesse line can serve to fadome a bottomlesse depth : Such , O Saviour , is the abysse of thy love to miserable man : Alas , what doe we poor , wretched , dust of the earth goe about to measure it by the spans , and inches of our shallow thoughts . Far , far , be such presumption from us ; Onely admit us , O blessed Lord , to look at , to admire and adore that which we give up for incomprehensible ; What shall wee then say to this love ; Oh dear Jesu , both as thine , and as cast upon us ; All earthly love supposeth some kinde of equality , ( or proportion at least ) betwixt the person that loves , and is loved ; Here is none at all ; so as ( which is past wonder ) extreams meet without a mean : For , lo , thou , who art the eternall and absolute Beeing , God blessed for ever , lovedst me that had no beeing at all ; thou lovedst me both when I was not , and could never have been but by thee : It was from thy love that I had any beeing at all : much more that when thou hadst given me a beeing , thou shouldst follow mee with succeeding mercies ? who but thou ( who art infinite in goodnesse ) would love that which is not ? Our poor sensuall love is drawn from us by the sight of a face , or a picture ; neither is ever raised but upon some pleasing motive : thou wouldst make that which thou wouldst love , and wouldst love that which thou hadst made ; O God , was ▪ there ever love so free , so gracious , as this of thine ? Who can be capable to love us but men or Angels ? Men love us because they see something in us which they think amiable ; Angels love us because thou dost so : But why doest thou ( O blessed Lord ) love us , but because thou wouldst ? There can be no cause of thy will , which is the cause of all things ; Even , so Lord , since this love did rise onely from thee , let the praise and glory of it rest onely in thee . Yet more , Lord ; we had lost our selves before we were , and having forfaited what we should be , had made our selves perfectly miserable ; even when wee were worse then nothing , thou wouldst love us ; was there ever any eye enamoured of deformity ? Can there bee any bodily deformitie comparable to that of sin ? yet , Lord , when sin had made us abominably loathsome , didst thou cast thy love upon us : A little scurf of leprosie , or some few nastie spots of morphew , or , but , some unsavory sent sets us off ; and turns our love into detestation . But for thee , ( O God ) when we were become as foul , and ugly as sinne could make us , even then was thy love inflamed towards us ; Even when we were weltring in our blood , thou saidst , Live , and washedst us , and anointedst us , and cloathedst us with broidered work , and deckedst us with ornaments , and graciously espousedst us to thy self , and receivedst us into thine owne bosome : Lord , what is man that thou art thus mindfull of him , and the son of man that thou thus visitest him ? Oh what are we in comparison of thine once-glorious Angels ? They sinned and fell , never to bee recovered ; never to be loosed from those everlasting chains , wherein they are reserved to the judgement of the great day : Whence is it then , O Saviour , whence is it that thou hast shut up thy mercy from those thy more excellent creatures , and hast extended it to us , vile sinfull dust ? whence ? but that thou wouldst love man , because thou wouldst ? Alas , it it is discouragement enough to our feeble friendship , that he to whom we wisht well , is miserable : Our love doth gladly attend upon , and enjoy his prosperity ; but when his estate is utterly sunke , and his person exposed to contempt and ignominy , yea , to torture and death ; who is there that will then put forth himself to owne a forlorn , and perishing friend ? But for thee , O blessed Jesu , so ardent was thy love to us , that it was not in the power of our extream misery to abate it ; yea so , as that the deplorednesse of our condition did but heighten that holy flame ; What speak I of shame or sufferings ? Hell it self could not keep thee off from us ; Even from that pit of eternall perdition didst thou fetch our condemned souls , and hast contrarily vouchsafed to put us into a state of everlasting blessednesse . The common disposition of men pretends to a kind of justice in giving men their own ; so as they will repay love for love ; and thinke they may for hatred return enmity ; nature it self then teacheth us to love our friends , it is onely grace that can love an enemy : But , as of injuries , so of enmities thereupon grounded , there are certain degrees ; some are sleight and trivial , some main and capitall ; If a man doe but scratch my face , or give some light dash to my fame , it is no great Mastery upon submission to receive such an offender to favour ; but if he have endevoured to ruine my estate , to wound my reputation , to cut my throat , not onely to pardon this man , but to hug him in my arms , to lodge him in my bosome as my entire friend , this would be no other then an high improvement of my charity . O Lord Jesu , what was I but the worst of enemies , when thou vouchsafedst to embrace me with thy loving mercy ? how had I shamefully rebelled against thee , and yeelded up all my members as instruments of unrighteousnesse unto sin ? how had I crucified thee the Lord of life ? how had I done little other then trod under foot thee the blessed Son of God , and counted the blood of the Covenant an unholy thing ; how had I in some sort done despight unto the spirit of grace ? yet even then , in despight of all my most odious unworthinesse , didst thou spread abroad thine arms to receive me , yea , thou openedst thine heart to let me in : O love passing not knowledge onely , but wonder also ! O mercy , not incident into any thing lesse then infinite ; nor , by any thing lesse , comprehensible ! But , oh dear Lord , when from the object of thy mercy , I cast mine eyes upon the effects and improvement of thy divine favours ; and see what thy love hath drawn from thee towards the sons of men , how am I lost in a just amazement ? It is that which fetcht thee down from the glory of the highest heavens , from the bosome of thine eternall Father to this lower world , the region of sorrow and death : It is that which ( to the wonder of Angels ) cloathed thee with this flesh of ours , and brought thee ( who thoughtst it no robbery to be equall with God ) to an estate lower then thine own creatures . Oh mercy transcending the admiration of all the glorious spirits of heaven , that God would bee incarnate ! Surely , that all those celestiall powers should be redacted to either worms , or nothing ; that all this goodly frame of creation should run back into its first confusion , or be reduced to one single atome ; it is not so high a wonder as for God to become man ; those changes ( though the highest that nature is capable of ) are yet but of things finite ; this is of an infinite subject , with which the most excellent of finite things can hold no proportion : Oh the great mystery of godlinesse ; God manifested in the flesh , and seen of Angels ! Those heavenly spirits had ever since they were made , seen his most glorious Deity , and adored him as their omnipotent Creator ; but to see that God of spirits invested with flesh , was such a wonder , as had been enough ( if their nature could have been capable of it ) to have astonished even glory it self ; And whether to see him that was their God so humbled below themselves , or to see humanity thus advanced above themselves , were the greater wonder to them , they onely know : It was your foolish misprison , O ye ignorant Listrians , that you took the servants for the Master ; here onely is it verified ( which you supposed ) that God is come down to us in the likenesse of man ; and as man conversed with men : What a disparagement doe wee think it was for the great Monarch of Babylon , for seven years together , as a beast to converse with the beasts of the field ? Yet alas , beasts and men are fellow-creatures ; made of one earth , drawing in the same ayre , returning ( for their bodily part ) to the same dust ; symbolizing in many qualities ; and in some , mutually transcending each others : so as here may seem to bee some tearms of a tolerable proportion ; sith many men are in disposition too like unto beasts , and some beasts are in outward shape somewhat like unto men : But for him that was , and is , God , blessed for ever , eternall , infinite , incomprehensible , to put on flesh , and to become a man amongst mē , was to stoop below al possible disparities that heaven and earth can afford ; Oh Saviour , the lower thine abasement was for us , the higher was the pitch of thy divine love to us . Yet in this our humane condition there are degrees ; One rules and glitters in all earthly glory ; another sits despised in the dust ; one passes the time of his life in much jollity and pleasure ; another wears out his days in sorrow and discontentment ; Blessed Jesu , since thou wouldst be a man , why wouldst thou not be the King of men ? since thou wouldst come down to our earth , why wouldst thou not enjoy the best entertainment that the earth could yeeld thee ? Yea , since thou who art the eternall Son of God , wouldst be the son of man , why didst thou not appear in a state like to the King of heaven , attended with the glorious retinue of blessed Angels ? O yet greater wonder of mercies ; The same infinite love that brought thee down to the form of man , would also bring thee down , being man , to the form of a servant . So didst thou love man that thou wouldst take part with him of his misery , that he might take part with thee of thy blessednesse : thou wouldst be poor to enrich us , thou wouldst be burdened for our ease , tempted for our victory , despised for our glory . With what lesse then ravishment of spirit can I behold thee , who wert from everlasting cloathed with glory and majesty , wrapped in rags : thee , who fillest heaven and earth with the majesty of thy glory , cradled in a manger ; thee , who art the God of power , fleeing in thy mothers arms from the rage of a weak man ; thee , who art the God of Israel , driven to be nursed out of the bosome of thy Church ; thee , who madest the heaven of heavens , busily working in the homely trade of a foster-father ; thee , who commandest the Devils to their chains , transported and tempted by that foul spirit ; thee , who art God all-sufficient , exposed to hunger , thirst , wearines , danger , contēpt , poverty , revilings , scourgings , persecution ; thee , who art the just Judge of all the world , accused and condemned ; thee , who art the Lord of life , dying upon the tree of shame and curse ; thee , who art the eternall Son of God , strugling with thy Fathers wrath ; thee , who hadst said , I and my Father are one , sweating drops of bloud in thine agony , and crying out on the Crosse , My God , my God , why hast thou forsaken me ? thee , who hast the keys of hell , and of death , lying sealed up in another mans grave : Oh Saviour , whither hath thy love to mankinde carried thee ? what sighs , and groans , and tears , and blood , hast thou spent upon us wretched men ? How dear a price hast thou paid for our ransome ? What raptures of spirit can be sufficient for the admiration of thy so infinite mercy ? Be thou swallowed up , O my soul , in this depth of divine love ; and hate to spend thy thoughts any more upon the base objects of this wretched world , when thou hast such a Saviour to take them up . But O blessed Jesu , if from what thou hast suffered for me , I shall cast mine eyes upon what thou hast done for my soul ; how is my heart divided betwixt the wonders of both ; and may as soon tell how great either of them is , as whether of them is the greater . It is in thee that I was elected from all eternity ; and ordained to a glorious inheritance before there was a world : we are wont ( O God ) to marvell at , and blesse thy provident beneficence to the first man , that before thou wouldst bring him forth into the world , thou wert pleased to furnish such a world for him , so goodly an house over his head , so pleasant a Paradise under his feet , such variety of creatures round about him for his subjection , and attendance ; But how should I magnifie thy mercy , who before that man , or that world had any beeing , hast so far loved me as to pre-ordain me to a place of blessedness in that heaven which should be , and to make me a co-heir with my Christ of thy glory : And oh , what an heaven is this that thou hast laid out for me : how resplendent , how transcendently glorious ? Even that lower Paradise which thou providedst for the harbour of innocence and holinesse , was full of admirable beauty , pleasure , magnificence , but if it be compared with this Paradise above , which thou hast prepared for the everlasting entertainment of restored souls , how mean and beggerly it was ? Oh match too unequall , of the best peece of earth , with the highest state of the heaven of heavens . In that earthly Paradise I finde thine Angels , the Cherubim ; but it was to keep man off from that Garden of Delight , and from the tree of life in the midst of it ; but in this heavenly one I finde millions of thy Cherubim , and Seraphim rejoycing at mans blessednesse , and welcomming the glorified souls to their heaven : There I finde but the shadow of that , whereof the substance is here ; There we were so possessed of life that yet we might forfait it ; here is life without all possibility of death : Temptation could finde accesse thither , here is nothing but a free and compleat fruition of blessednesse : There were delights fit for earthly bodies ; here is glory more then can be enjoyed of blessed souls : That was watered with four streams , muddy , and impetuous ; in this is the pure river of the water of life clear as Crystall , proceeding out of the throne of God , and of the Lamb : There I finde thee onely walking in the cool of the day ; here manifesting thy Majesty continually : There I see onely a most pleasant Orchard , set with all manner of varieties of flourishing and fruitfull plants ; here I finde also the City of God infinitely rich , and magnificent ; the building of the wall of it , of Jasper ; and the City it selfe pure gold , like unto cleare glasse ; and the foundations of the wall garnished with all manner of precious stones : All that I can here attain to see , is the pavement of thy celestiall habitation : and , Lord , how glorious it is ; how bespangled with glittering starres ; for number , for magnitude equally admirable ? What is the least of them , but a world of light ? and what are all of them , but a confluence of so many thousand worlds of beauty and brightnesse met in one firmament ? And if this floor of thine heavenly Palace be thus richly set forth , oh , how infinite glory and magnificence must there needs be within ? Thy chosen Vessell , that had the priviledge to be caught up thither , and to see that divine state , ( whether with bodily , or mentall eyes ) can expresse it no otherwise , then that it cannot possibly be expressed : No , Lord , it were not infinite if it could bee uttered ; Thoughts goe beyond words ; yet even these come far short also ; He that saw it , says ; Eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . Yet is thy love , O Saviour , so much more to bee magnified of me , in this purchased glory ; when I cast down mine eyes , and look into that horrible gulf of torment , and eternall death , whence thou hast rescued my poor soul : Even out of the greatest contentment which this world is capable to afford unto mankind , to be preferred to the joys of heavē , is an unconceivable advantage ; but from the depth of misery to be raised up unto the highest pitch of felicity , addes so much more to the blessing , as the evill from which we are delivered is more intolerable : Oh blessed Jesu , what an hell is this out of which thou hast freed me ? what dreadfull horror is here ? what darknesse ? what confusion ? what anguish of souls that would , and cannot die ? what howling , and yelling , and shrieking , and gnashing ? what everlasting burnings ? what never slaking tortures ? what mercilesse fury of unweariable tormentors ? what utter despair of any possibility of release ? what exquisitenesse , what infinitenesse of paines that cannot , yet must be endured ? Oh God , if the impotent displeasure of weake men have devised so subtile engines of revenge upon their fellow-mortals for but petty offences ; how can wee but think thine infinite justice and wisdome must have ordained such forms and ways of punishment for hainous sins done against thee , as may be answerable to the violation of thy divine Majesty ? Oh therefore the most fearfull and deplored condition of damned spirits , never to be ended , never to be abated ; Oh those unquenchable flames ; Oh that burning Tophet , deep and large ; and those streams of brimstone wherewith it is kindled ; Oh that worm ever gnawing and tearing the heart , never dying , never sated : Oh ever-living death , oh ever renuing torments ; oh never pitied , never intermitted damnation ; From hence , O Saviour , from hence it is that thou hast fetcht up my condemned soul ; This is the place , this is the state out of which thou hast snatcht me up into thy heaven : Oh love and mercy more deep then those depths from which thou hast saved me ; more high then that heaven to which thou hast advanced me ! Now , whereas in my passage from this state of death towards the fruition of immortall glory ▪ I am way-laid by a world of dangers ; partly , through my own sinfull aptnesse to miscarriages , and partly through the assaults of my spirituall enemies , how hath thy tender love and compassion , ô blessed Jesu , undertaken to secure my soul from all these deadly perils ▪ both without , and within : without , by the guardance of thy blessed Angels : within , by the powerfull inoperation of thy good Spirit which thou hast given me ? Oh that mine eyes could be opened with Elishaes servant , that I might see those troops of heavenly soldiers , those horses and chariots of fire , wherewith thou hast encompassed mee ! every one of which is able to chase away a whole host of the powers of darknes : Who am I , Lord , who am I , that , upon thy gracious appointment , these glorious spirits should still watch over me in mine uprising , and down lying ; in my going out , and comming in ? that they should bear me in their arms , that they should shield me with their protection ? Behold , such is their majesty and glory , that some of thy holiest servants have hardly been restrained from worshipping them ; yet so great is thy love to man , as that thou hast ordained them to be ministring spirits , sent forth to minister for them who shall be heirs of salvation . Surely they are in nature far more excellent then man ; as being spirituall substances , pure intelligences , meet to stand before the throne of thee the King of glory ; What a mercy then is this , that thou , who wouldst humble thy self to be lower then they , in the susception of our nature ; art pleased to humble them in their offices to the guardianship of man , so far , as to call them the Angels of thy little ones upon earth ? How hast thou blessed us , and how should we blesse thee in so mighty , and glorious attendants ? Neither hast thou , O God , meerly turn'd us over to the protection of those tutelary spirits ; but hast held us still in thine own hand ; having not so strongly defenced as without , as thou hast done within ; Since that , is wrought by thine Angels , this , by thy Spirit ; Oh the soveraign and powerfull influences of thy holy Ghost ; whereby wee are furnished with all saving graces , strengthned against all temptations , heartned against all our doubts and fears ; enabled both to resist , and overcome ; and upon our victories , crowned . Oh divine bounty , far beyond the reach of wonder ! So God ( the Father ) loved the world , that he gave his onely begotten Sonne , that whosoever beleeveth in him should not perish , but have everlasting life : So God the Son loved the world of his elect , that he gave unto thē the holy Spirit of promise , wherby they are sealed unto the day of redemption ; wherby according to the riches of his glory they are strengthned with might in the inner man ; by the vertue whereof shed abroad in their hearts , they are enabled to cry , Abba , Father . Oh gifts ; either of which are more worth then many worlds ; yet through thy goodnes , ô Lord , both of thē mine : How rich is my soul through thy divine munificence , how over-laid with mercies ? How safe in thine Almighty tuition ? How happy in thy blessed possession ? Now therefore I dare in the might of my God , bid defiance to all the gates of hell ; Doe your worst , ô all ye principalities and powers , and rulers of the darknesse of this world , and spirituall wickednesses in high places ; doe your worst ; God is mine , and I am his ; I am above your malice in the right of him whose I am ; It is true , I am weak , but he is omnipotent ; I am sinfull , but he is infinite holinesse ; that power , that holinesse in his gracious application is mine ; It is my Saviours love that hath made this happy exchange of his righteousnesse for my sin ; of his power for my infirmity ; Who then shall lay any thing to the charge of Gods elect ? It is God that justifieth : Who shal separate us from the love of Christ ? Shall tribulation , or distresse , or persecution , or famine , or nakednesse , or perill , or sword ? Nay , in all these things we are more thē conquerors through him that loved us : So as , neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come ; nor height , nor depth , nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Lo , where this love is placed ; were it our love of God , how easily might the power of a prevalent temptation separate us from it , or it from us ; for , alas , what hold is to be taken of our affections , w ch , like unto water , are so much more apt to freeze because they have been heated ; but it is the love of God to us in Christ Jesus , which is ever as himself constant and eternall : He can no more cease to love us , then to be himself ; he cannot but be unchangeable , we cannot but be happy . All this , O deare Jesu , hast thou done , all this hast thou suffered for me ; And oh now for an heart that might be some ways answerable to thy mercies ! Surely , even good natures hate to be in debt for love ; and are ready to repay favours with interest ; Oh for a soul sick of love , yea , sick unto death ! why should I , how can I be any otherwise , any whit lesse affected , O Saviour ? this onely sicknesse is my health , this death is my life , and not to be thus sick , is to be dead in sins and trespasses . I am rock and not flesh , if I be not wounded with these heavenly darts : Ardent affection is apt to attract love even where is little or no beauty ; and excellent beauty is no lesse apt to enflame the heart where there is no answer of affection ; but when these two meet together , what breast can hold against them ? and here they are both in an eminent degree . Thou canst say even of thy poore Church ( though labouring under many imperfections ) Thou hast ravished my heart , my sister , my Spouse , thou hast ravished my heart with one of thine eyes , with one chain of thy neck ; how fair is thy love , my sister , my Spouse ? And canst thou , O blessed Saviour be so taken with the incurious and homely features of thy faithfull ones ; and shall not we much more be altogether enamoured of thine absolute and divine beauty ? of whom every beleeving soul can say ; My beloved is white and ruddy , the chiefest among ten thousand ; his head is as the most fine gold ; his eyes are as the eyes of doves by the rivers of waters , his cheekes are as a bed of spices , as sweet flowers ; his lips like lillies , dropping sweet smelling myrrhe , &c. It hath pleased thee , O Lord , out of the sweet ravishments of thy heavenly love , to say to thy poor Church , Turn away thine eyes from mee , for they have overcome me ; but oh let mee say unto thee ; Turn thine eyes to me , that they may overcome me ; I would be thus ravished , thus overcome ; I would be thus out of my self , that I might be all in thee . Thou lovedst me before I had beeing ; Let me now that I have a beeing be wholly taken up with thy love ; Let me set all my soul upon thee that gavest me beeing ; upō thee who art the eternal , & absolute Self-beeing ; who hast said , and only could say , I am that I am ; Alas , Lord , we are nothing but what thou wilt have us ; and cease to be when thou callest in that breath of life w ch thou hast lent us ; thou ▪ art that incōprehensibly glorious , & infinite self-existing Spirit from eternity , in eternity , to eternity ; in , and from whom all things are : It is thy wonderfull mercy that thou wouldst condescend so low , as to vouchsafe to be loved of my wretchednesse , of whom thou mightest justly require and expect nothing but terrour and trembling . It is my happinesse that I may be allowed to love a Majesty so infinitely glorious : Oh let me not be so farre wanting to my own felicity , as to bee lesse then ravished with thy love . Thou lovedst me when I was deformed , loathly , forlorn , and miserable ; shall I not now love thee when thou hast freed me , and deckt me with the ornaments of thy Graces ? Lord Jesu , who should enjoy the fruit of thine own favours but thy self ? How shamefully injurious were it , that when thou hast trimm'd up my soul , it should prostitute it self to the love of the world ? Oh take my heart to thee alone ; possesse thy self of that which none can claim but thy self . Thou lovedst me when I was a professed rebell against thee , and receivedst me not to mercy onely , but to the indearment of a subject , a servant , a son ; vvhere should I place the improvement of the thankfull affections of my loyaltie and duty but upon thee ? Thou , O God , hast so loved us , that thou wouldst become the Son of man for our sakes , that vve vvho are the sons of men might become the sons of God ; Oh that vve could put off the man , to put on Christ ; that we could neglect and hate our selves for thee that hast so dearly loved us as to lay aside thine heavenly glory for us ! How shall I bee vile enough , O Saviour , for thee , who for my sake ( being the Lord of life and glory ) wouldst take upon thee the shape of a servant ? How should I welcome that poverty which thy choice hath sanctified ? How resolutely shall I grapple with the temptations of that enemy , vvhom thou hast foiled for me ? How chearfully should I passe through those miseries and that death , which thou hast sweetned ? With vvhat comfortable assurance shall I look upon the face of that mercifull Justice vvhich thou hast satisfied ? But oh vvhat a blessed inheritance hast thou in thine infinite love provided for me ? an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for me ; so as when my earthly house of this Tabernacle shall be dissolved , I have a building of God , an house not made with hands eternall in the heavens : An house ? Yea , a Palace of heavenly state and magnificence ; neither is it lesse then a kingdome that abides there for mee : a kingdome so much more above these worldly Monarchies , as heaven is above this clod of earth : Now , Lord , vvhat conceits , vvhat affections of mine can be in the least sort answerable to so transcendent mercy ? If some friend shall have been pleased to bestow some mean Legacy upon me ; or shall have feoffed me in some few acres of his Land ; how deeply doe I finde my self obliged to the love and memory of so kinde a Benenefactor ? Oh then , Lord , how can my soul be capable of those thoughts and dispositions , vvhich may reach to the least proportion of thine infinite bounty , vvho of a poor worm on earth , hast made me an heir of the kingdome of heaven . Wo is me , how subject are these earthly Principalities to hazard , and mutability , whether through death , or insurrectiō ; but this Crown w ch thou hast laid up for me is immarcescible ; and shall sit immoveably fast upon my head , not for years , not for millions of ages , but for all eternity ; Oh let it be my heaven here below , in the mean vvhile , to live in a perpetuall fruition of thee , and to begin those Allelujahs to thee here , vvhich shall be as endlesse as thy mercy , and my blessednesse . Hadst thou been pleased to have translated me frō thy former Paradise , the most delightfull seat of mans originall integrity and happinesse , to the glory of the highest heaven , the preferment had been infinitely gracious ; but to bring my soul from the nethermost hell and to place it among the Chore of Angels , doubles the thank of thy mercy , and the measure of my obligation : How thankfull was thy Prophet but to an Ebedmelech , that by a cord and rags let down into that dark dungeon , helpt him out of that uncomfortable pit wherein he was lodged ; yet , what was there but a little cold , hunger , stench , closenesse ▪ obscurity ? Lord , how should I blesse thee , that hast fetcht my soul from that pit of eternall horrour , from that lake of fire and brimstone , from the everlasting torments of the damned , wherein I had deserved to perish for ever ? I will sing of thy power ; unto thee , O my strength will I sing ; for God is my deliverer , and the God of my mercie . But , O Lord , if yet thou shouldst leave me in my own hands , where vvere I ? how easily should I be rob'd of thee with every temptation ? how should I be made the scorn and insultation of men and devils ? It is thy wonderfull mercy that thou hast given thine Angels charge over me ; Those Angels great in power , and glorious in Majesty are my sure ( though invisible ) guard : Oh blessed Jesu , what an honour , what a safety is this , that those heavenly spirits which attend thy throne should be my champions ▪ Those that ministred to thee after thy temptation ▪ are readie to assist and relieve me in mine ; they can neither neglect their charge , because they are perfectly holy , nor fail of their victory , because they are ( under thee ) the most powerfull . I see you , O ye blessed Guardians , I see you by the eye of my faith , no lesse truly , then the eye of my sense sees my bodilie attendants ; I do truly ( though spirituallie ) feel your presence by your gracious operations , in , upon , and for me ; and I doe heartilie blesse my God and yours , for you , and for those saving offices that ( through his mercifull appointment ) you ever doe for my soul. But as it was with thine Israelites of old , that it would not content them that thou promisedst , and wouldst send thine Angel before them , to bring them into the Land flowing with milk and hony , unlesse thy presence , O Lord , should also goe along with them ; so is it still with me and all thine , wert not thou with , and in us , what could thine Angels doe for us ? In thee it is that they move and are ; The same infinite Spirit which works in , and by them , works also in me : From thee it is , O thou blessed and eternall Spirit , that I have any stirrings of holy motions , any breathings of good desires , any life of grace , any will to resist , any power to overcome evill ; It is thou , O God , that girdest me with strength unto battell ; thou hast given me the shield of thy salvation ; thy right hand hath holden me up ; thou hast also given me the necks of mine enemies . Glory and praise be to thee , O Lord , which alwaies causest us to triumph in Christ ; vvho crownest us with loving kindnesse , & tender mercies ; and hast not held us short of the best of thy favours . Truly , Lord , hadst thou given us but a meer beeing , as thou hast done to the lowest rank of thy creatures , it had been more then thou owest us : more then ever we could be able to requite to thy divine bountie ; for every beeing is good , and the least degree of good is farre above our worthinesse ; But , that to our beeing thou hast added life , it is yet an higher measure of thy mercy ; for certainly , of thy common favours , life is the most precious ; yet this is such a benefit as may be had and not perceived ; for even the plants of the earth live and feel it not ; that to our life , therefore thou hast made a further accession of sense , it is yet a larger improvement of thy beneficence : for this facultie hath some power to manage life ; and makes it capable to affect those means which may tend to the preservation of it , and to decline the contrary ; but this is no other then the brute creatures enjoy equallie with us , and some of them beyond us : that therefore to our sense thou hast blessed us vvith a further addition of reason , it is yet an higher pitch of munificence ; for hereby we are men ; and , as such , are able to attain some knowledge of thee our Creator , to observe the motions of the heavens , to search into the natures of our fellow-creatures , to passe judgement upon actions , and events , and to transact these earthlie affairs to our own best advantage . But when all this is done , wo were to us if vve vvere but men ; for our corrupted reason renders us of all creatures the most miserable : that therefore to our reason thou hast superadded faith ; to our nature grace ; and of men hast made us Christians ; and to us , as such , hast given thy Christ , thy Spirit ; and thereby made us of enemies , sons , and heirs ; co-heirs with Christ of thine eternall and most glorious kingdome of heaven ; yea , hast incorporated us into thy self , & made us one spirit with thee our God ; Lord , what room can there be possibly in these strait and narrow hearts of ours for a due admiration of thy transcendent love and mercy ? I am swallowed up , O God , I am willingly swallowed up in this bottomlesse abysse of thine infinite love ; and there let me dwell in a perpetuall ravishment of spirit , till being freed from this clog of earth , and filled with the fulnesse of Christ , I shall be admitted to enjoy that , which I cannot now reach to wonder at , thine incomprehensible blisse , and glory , which thou laid up in the highest heavens for them that love thee , in the blessed communion of all thy Saints , and Angels , thy Cherubim , and Seraphim , Thrones , Dominions , and Principalities , and Powers ; in the beatificall presence of thee the ever-living God , the eternall Father of spirits , Father , Son , holy Ghost , one infinite Deity , in three , co-essentially , co-eternally , co-equally glorious persons ; To vvhom be blessing , honour , glory , and power for ever and ever . Amen , Allelujah . THE CHRISTIAN , LAID FORTH IN His whole Disposition and Carriage . BY I. H. D. D. B. N. The CONTENTS . The Exhortatory Preface . § 1. THe Christians disposition . § 2. His expence of the day . § 3. His recreations . § 4. His meals . § 5. His nights rest . § 6. His carriage . § 7. His resolution in matter of Religion . § 8. His discourse . § 9. His devotion . § 10. His sufferings . § 11. His conflicts . § 12. His death . An Exhortatory Preface to the Christian Reader . OVt of infallible rules and long experience have I gathered up this true character of a Christian : A labour ( some will think ) might have been well spared : Every man professes both to know and act this part ; Who is there that would not be angry , if but a question should be made either of his skill , or interest ? Surely , since the first name givē at Antioch , all the beleeving world hath been ambitious of the honour of it ; How happy were it , if all that are willing to wear the livery , were as ready to doe the service . But it fals out here , as in the case of all things that are at once honourable , and difficult , every one affects the title , few labour for the truth of the atchievement . Having therefore leisure enough to look about me , and finding the world too prone to this worst kind of hypocrisie , I have made this true 〈◊〉 , not more for direction , then for tryall . Let no man view these lines as a stranger ; but when he looks in this glasse , let him ask his heart whether this be his own face ; yea , rather when he sees this face , let him examine his heart whether both of thē agree with their pattern . And where he findes his failings , ( as who shall not ? ) let him strive to amend them ; and never give over , whiles he is any way lesse fair then his copy . In the mean time , I would it were lesse easie , by these rules , to judge even of others besides our selves ; or , that it were uncharitable to say , there are many Professors , few Christians ; If words and forms might carry it , Christ would have Clients 〈◊〉 ▪ but if holinesse of disposition , and uprightnesse of carriage must be the proof , wo is me , In the midst of the Land , among the people , there is as the shaking of an Olive tree , and as the gleaming grapes where the Vintage is done . For where is the man that hath obtained the mastery of his corrupt affections , and to be the Lord of his unruly appetite ? that hath his heart in heaven , whiles his living carcass is stirring here upō earth ? that can see the invisible , and s●or●tly enjoy that Saviour , to whom he is spiritually united ? That hath subdued his will and reason to his beleef ; that fears nothing but God ; loves nothing but goodnesse ; hates nothing but sin ; rejoyceth in none but true blessings ? Whose faith triumphs over the world ; whose hope is anchored in heaven : whose charity knows no lesse bounds then God , and men : whose humility represents him as vile to himself , as he is honourable in the reputation of God ; who is wise heaven-ward ; however he passes with the world ; who dares be no other then just , whether he win or lose ; who is frugally liberall , discreetly courageous , holily temperate : who is ever a thrifty menager of his houres , so dividing the day betwixt his God , and his Vocation , that neither shall finde fault with a just neglect , or an unjust partiality : whose recreations are harmlesse , honest , warrantable , such as may refresh nature , not debauch it : whose diet is regulated by health , not by pleasure , as one whose table shall be no altar to his belly , nor snare to his soul : who in his seasonable repose lies down , and awakes with God , caring only to relieve his spirits ; not to cherish sloth . Whose carriage is meek , gentle , compliant , beneficiall in whatsoever station ; In Magistracy unpartially just ; in the Ministery conscionably faithfull ; in the rule of his family , wisely provident , and religiously exemplary ; Shortly , who is a discreet and loving yoke-fellow , a tender and pious parent , a dutious and awfull son : an humble and obsequious servant , an obedient and loyall subject . Whose heart is constantly setled in the main truths of Christian Religion ▪ so , as he cannot be removed ; in litigious points , neither too credulous , nor too Peremptory : whose discourse is such as may be meet for the expressions of a tongue that belongs to a sound , godly , and charitable heart ; whose breast continually burns with the heavenly fire of an holy devotion ; whose painfull sufferings are overcome with patience , and chearfull resolutions ; whose conflicts are attended with undaunted courage , and crowned with an happy victory : Lastly , whose death is not so full of fear and anguish , as of strong consolations in that Saviour , who hath overcome and sweetned it ; nor of so much dreadfulnesse in it self , as of joy in the present expectation of that blessed issue of a glorious immortality , which instantly succeeds it . Such is the Christian whom we doe here characterize , and commend to the world both for trial , and imitation ; neither know I which of these many qualifications can be missing in that soul , who lays a just claim to Christ , his Redeemer . Take your hearts to task , therefore , my dear brethren , into whose hands soever these lines shall come : and , as you desire to have peace at the last , ransack them thoroughly ; not contenting your selves with a perfunctory , and fashionable over-sight ( which will one day leave you irremediably miserable ) but so search , as those that resolve not to give over till you finde these gracious dispositions in your bosomes , which I have here described to you : so shall we be , and make each other happy in the successe of our holy labours ; which the God of heaven blesse in both our hands , to his own glory , and our mutuall comfort in the day of the appearing of our Lord Jesus Christ , Amen . THE CHRISTIAN . THE Christian is a man and more ; an earthly Saint , an Angel cloathed in flesh ; the onely lawfull image of his Maker , and Redeemer ; the abstract of Gods Church on earth : a modell of heaven made up in clay ; the living Temple of the holy Ghost . For his disposition , it hath in it as much of heaven , as his earth may make room for ; He were not a man , if he were quite free from corrupt affections ; but these he masters , and keeps in with a strait hand ; and if at any time they grow resty and headstrong , he breaks them with a severe discipline , and will rather punish himself , then not tame them ; Hee checks his appetite with discreet , but strong denials , and forbears to pamper nature , lest it grow wanton , and impetuous ; He walks on earth , but converses in heaven ; having his eyes fixed on the invisible , and enjoying a sweet communion with his God , and Saviour ; Whiles all the rest of the world sits in darknesse , he lives in a perpetuall light ; the heaven of heavens is open to none but him ; thither his eye pierceth , and beholds those beams of inaccessible glory , which shine in no face but his : The deep mysteries of godlinesse which to the great Clerks of the world are as a book clasped and sealed up , lye open before him fair and legible ; and whiles those book-men know whom they have heard of , hee knowes whom he hath beleeved : He will not suffer his Saviour to be ever out of his eye ; and if through some worldly interceptions , he lose the sight of that blessed object for a time , he zealously retrives him , not without an angry check of his own mis-carriage ; and is now so much the more fixed by his former slackning ; so as he will henceforth sooner part with his soul , then his Redeemer . The tearmes of entirenesse wherein he stands with the Lord of life , are such as he can feel ; but cannot expresse , though hee should borrow the language of Angels : it is enough that they two are one spirit : His reason is willingly captivated to his faith ; his will to his reason ; and his affections to both : He fears nothing that he sees , in comparison of that which he sees not ; and displeasure is more dreadfull to him then smart : Good is the adequate object of his love ; which he duly proportions according to the degrees of its eminence ; affecting the chiefe good , not without a certaine ravishment of spirit ; the lesser with a wise and holy moderation . Whether he do more hate sin , or the evil spirit that suggests it , is a question ; Earthly contentments are too mean grounds whereon to raise his joy ; these , as hee baulks not whē they meet him in his way , so he doth not too eagerly pursue ; he may taste of them , but so , as he had rather fast then surset . He is not insensible of those losses w ch casualty , or enmity may inflict ; but that w ch lyes most heavily upon his heart , is his sin : This makes his sleep short & troublesome , his meals stomacklesse ; his recreations listlesse ; his every thing , tedious ; till he finde his soul acquitted by his great Surety in heaven : which done , he feels more peace and pleasure in his calm , then he found horrour in the tempest . His heart is the store-house of most precious graces : That faith whereby his soul is established , triumphs over the world , wvether it allure , or threaten ; and bids defiance to all the powers of darknesse ; not fearing to be foiled by any opposition : His hope cannot be discouraged with the greatest difficulties ; but bears up against naturall impossibilities ; and knows how to reconcile contradictions ; His charity is both extensive , and fervent ; barring out no one that bears the face of a man ; but pouring out it self upon the houshold of faith : that studies good constructions of men , and actions ; and keeps it self free both from suspicion , and censure : Grace doth not more exalt him , then his humility depresses him : Were it not for that Christ who dwels in him , he could think himself the meanest of all creatures ; now , he knows he may not disparage the Deity of him , by whom he is so gloriously inhabited ; in whose only right he can be as great in his own thoughts , as he is despicable in the eyes of the world . He is wise to God-ward , however it be with him for the world ; and well knowing he cannot serve two masters , he cleaves to the better ; making choice of that good part which can never be taken from him ; not so much regarding to get that which he cannot keep , as to possesse himself of that good which he cannot lose . He is just in all his dealings with men ; hating to thrive by injury , and oppression ; and will rather leave behinde something of his own , then silch from anothers heap . Hee is not close-fisted , where there is just occasion of his distribution ; willingly parting with those metals which he regards onely for use ; not caring for either their colour , or substance ; earth is to him no other then it self , in what hiew so ever it appeareth . In every good cause hee is bold as a Lion ; and can neither fear faces , nor shrink at dangers : and is rather heartned with opposition , pressing so much the more where he findes a large door open , and many adversaries ; and when he must suffer , doth as resolutely stoop , as he did before valiantly resist . He is holily temperate in the use of all Gods blessings , as knowing by whom they are given , and to what end ; neither dares either to mis-lay them , or to mis-spend them lavishly : as duly weighing upon what tearms he receives them ; and fore-expecting an account . Such an hand doth he carry upon his pleasures and delights , that they run not away with him ; he knows how to slacken the reins without a debauched kind of dissolutenesse , and how to straiten them without a sullen rigour . He lives as a man that hath borrowed his time , and challenges not to be an owner of it ; caring to spend the day in a gracious and well-governed thrift ; His first mornings task , after he hath lifted up his heart to that God who gives his beloved sleep , shall be to put himself into a due posture , wherein to entertain himself , and the whole day : which shall be done , if he shall effectually work his thoughts to a right apprehension of his God , of himself , of all that may concern him . The true posture of a Christian then , is this ; He sees still heaven open to him , and beholds & admires the light inaccessible ; he sees the all-glorious God ever before him ; the Angels of God about him ; the evill spirits aloofe off enviously groyning , and repining at him ; the world under his feet , willing to rebell , but forced to be subject ; the good creatures ready to render their service to him ; and is accordingly affected to all these ; he sees heaven open with joy and desire of fruition ; he sees God with an adoring awfulnesse ; he sees the Angels with a thankfull acknowledgement , and care not to offend them ; he sees the evill spirits with hatred and watchfull indignation ; he sees the world with an holy imperiousnesse , commanding it for use , and scorning to stoop to it for observance ; Lastly , he sees the good creatures , with gratulation , and care to improve them to the advantage of him that lent them . Having thus gathered up his thoughts , and found where he is , he may now be fit for his constant devotion ; which he fals upon , not without a trembling veneration of that infinite and incomprehensible Majesty , before whom he is prostra●e ; now he climbes up into that heaven , which he before did but behold ; and solemnly pours out his soul in hearty thanksgivings , and humble supplications into the bosome of the Almighty ; wherein his awe is so tempered with his faith , that whiles he labours under the sense of his own vilenesse , he is raised up in the confidence of an infinite mercy ; now he renues his feeling interest in the Lord Jesus Christ his blessed Redeemer ; and labours to get in every breath new pledges of his gracious entirenesse ; so seasoning his heart with these earely thoughts of piety , as that they stick by him all the day after . Having thus begun with his God , and begg'd his blessing : he now finds time to addresse himself to the works of his calling ▪ To live without any vocation , to live in an unwarrantable vocation , not to labour in the vocation wherein he lives , are things which his soul hateth : These businesses of his calling therefore , he follows with a willing and contented industry ; not as forced to it by the necessary of human Laws , or as urged by the Law of necessity , out of the sense or fear of want : nor yet contrarily , out of an eager desire of enriching himself in his estate ; but in a conscionable obedience to that God , who hath made man to labour as the sparks to flye upward ; and hath laid it upon him both as a punishment , and charge : In the sweat of thy browes shalt thou eat thy bread . In an humble alacrity he walks on in the way , wherein his God hath set him ; yet not , the while , so intent upon his hands , as not to tend his heart ; which he lifts up in frequent ejaculations to that God , to whom he desires to be approved in all his endevours ; ascribing all the thanks both of his ability , and successe to that omnipotent hand : If he meet with any rubs of difficulty in his way , hee knows who sent them , and who can remove them ; not neglecting any prudentiall means of remedy , he is not to seek for an higher redresse ▪ If he have occasion of trading with others ; his will may not be the rule of his gain , but his conscience ; neither dares he strive for what he can get , but what he ought : Equity is here the Clerk of the Market ; and the measure w ch he would have others mete out to himself , is the standard whereby he desires to be tryed in his mensurations to all other . He hates to hoise prices upon occasion of his neighbours need ; & to take the advantage of forfaits by the clock . He is not such a slave to his trade , as not to spare an hour to his soul ; neither dares be so lavish as utterly to neglect his charge upon whatever pretence of pleasure , or devotion . Shortly , he takes his work at the hand of God , and leaves it with him : humbly offering up his services to his great Master in heaven ; and after all his labour sits comfortably down in the conscience of having faithfully done his task , though not without the intervention of many infirmities . His recreations ( for even these humane frailty will sometimes call for ) are such , as may be meet relaxations to a minde over-bent , and a body tired with honest and holy employments ; safe , inoffensive , and for time and measure fitly proportioned to the occasion ; like unto soft musick betwixt two long and stirring Acts ; like unto some quick and savory sauce to a listlesse and cloyed stomach ; like unto a sweet nap after an over-watching . He is farre from those delights that may effeminate , or corrupt the minde ; abhorring to sit by those pleasures , from which he shall not rise better : He hates to turn pastime into trade ; not abiding to spend more time in whetting , then till his edge be sharp ; In the height of his delectations he knows to enjoy God ; from whom as he fetches his allowance , so he craves and expects a gracious acceptation , even when he lets himself most loose . And if at any time he have gone beyond his measure , he chides himself for the excesse , and is so much the more carefull ever after to keep within compasse . He can onely make a kinde of use of those contentments , with light mindes are transported : and can manage his disports without passion ; and leave a loser without regret . A smile to him is as much as a loud laughter to the worldling ; neither doth he entertain mirth as his ordinary attendant , but as his retainer to wait upon his serious occasions : and finally , so rejoyceth , as if he rejoyced not . His meals are such as nature requires , and grace moderates ; not pinching himself with a penurious riggardlinesse , nor pampering his flesh with a wanton excesse : His palate is the least part of his care ; so as his fare may be wholesome , he stands not upon delicacy . He dares not put his hand to the dish till he have lookt up to the owner ; and hates to put one morsell into his mouth , unblessed ; and knows it his duty to give thanks for what he hath paid for ; as well considering , that neither the meat that he eats , nor the hand and mouth that receives it , nor the mawe that digests it , nor the metall that buyes it , is of his own making : And now having fed his belly , not his eye , he rises from his board , satisfied , not glutted ; and so bestirs himself upon his calling , as a man not more unwieldy by his repast , but more chearfull ; and as one that would be loth his gut should be any hindrance to his brain , or to his hand . If he shall have occasion to entertain himself and his friends more liberally , he dares not lose himself in his feast ; he can be soberly merry , and wisely free ; onely in this he is willing not to be his own man , in that he gives himself for the time to his guests . His Cator is friendly thrift ; and Temperance keeps the boards end , and carves to every one the best measure of enough : As for his own diet , when he is invited to a tempting variety , he puts his knife to his throat ; neither dares he feed without fear , as knowing who over-looks him : Obscenity , detraction , scurrility , are barred from his table ; neither doe any words sound there that are lesse savoury then the dishes . Lastly , he so feeds , as if he sought for health in those viands , and not pleasure ; as if he did eat to live ; and rises not more replenished with food , then with thankfulnesse . In a due season he betakes himself to his rest , he presumes not to alter the Ordinance of day , and night , nor dares confound , where distinction is made by his Maker ; It is not with him as with the brute creatures , that have nothing to look after but the meer obedience of nature ; he doth not therefore lay himself down as the swine in the stye , or a dog in a kennell , without any further preface to his desired sleep , but improves those faculties which he is now closing up , to a meet preparation for an holy repose : for which purpose , he first casts back his eye to the now-expired day ; and seriously considers how he hath spent it ; and will be sure to make his reckonings even with his God , before he part . Then he lifts up his eyes and his heart to that God , who hath made the night for man to rest in ; and recommends himself earnestly to his blessed protection : and then closeth his eyes in peace , not without a serious meditation of his last rest ; his bed represents to him , his grave ; his linnen , his winding sheet ; his sleep , death ; the night , the many days of darknesse : and shortly , he so composeth his soul , as if he lookt not to wake till the morning of the resurrection : After which , if he sleep , he is thankfully chearfull ; if he sleep not , his reins chasten , and instruct him in the night season : and if sleep be out of his eyes , yet God and his Angels are not : Whensoever he awakes , in those hands he findes himself , and therefore rests sweetly , even when he sleeps not . His very dreams however vain , or troublesome , are not to him altogether unprofitable ; for they serve to bewray not onely his bodily temper , but his spirituall weaknesses , which his waking resolutions shall endevour to correct . He so applies himself to his pillow , as a man that meant not to be drowned in sleep , but refreshed , not limiting his rest by the insatiable lust of a sluggish and drowzie stupidnesse , but by the exigence of his health , and abilitation to his calling ; and rises from it ( not too late ) with more appetite to his work , then to a second slumber ; chearfully devoting the strength renued by his late rest , to the honour and service of the giver . His carriage is not strange , insolent , surly , and overly contemptuous , but familiarly meek , humble , courteous : as knowing what mold he is made of ; and not knowing any worse man then himself ; He hath an hand ready upon every occasion to be helpfull to his neighbour ; as if he thought himself made to do good ; He hates to sell his breath to his friend , where his advice may be usefull ; neither is more ambitious of any thing under heaven , then of doing good offices ; It is his happinesse if he can reconcile quarrels , and make peace between dissenting friends . When he is chosen an Umpire , he will be sure to cut even betwixt both parties ; and commonly displeaseth both , that he may wrong neither ; If he be called forth to Magistracy , he puts off all private interests , and commands friendship to give place to justice ▪ Now he knows no couzens , no enemies ; neither couzens for favour , nor enemies for revenge ; but looks right forward to the cause , without squinting aside to the persons . No flattery can keep him from brow-beating of vice ; no fear can work him to discourage vertue : Where severity is requisite , he hates to enjoy anothers punishment ; and where mercy may be more prevalent , he hates to use severity ; Power doth not render him imperious and oppressive , but rather humbles him in the awfull expectation of his account . If he be called to the honour of Gods Embassie to his people , he dares not but be faithfull in delivering that sacred Message ; he cannot now either fear faces , or respect persons ; it is equally odious to him to hide and smother any of Gods counsell , and to foist in any of his own ; to suppresse truth , and to adulterate it ; He speaks not himself , but Christ ; and labours not to tickle the ear , but to save souls : So doth he goe before his flock as one that means to feed them no lesse by his example , then by his doctrine ; and would condemn himself , if he did not live the Gospel , as well as preach it ; He is neither too austere in his retirednesse , nor too good-cheap in his sociablenesse ; but carries so eaven an hand that his discreet affablenesse may be free from contempt , and that he may win his people with a loving conversation ; If any of his charge be mis-carried into an errour of opinion , he labours to reclaim him by the spirit of meeknesse ; so as the mis-guided may reade nothing but love in his zealous conviction ; if any be drawn into a vicious course of life , he fetches him back with a gentle , yet powerfull hand ; by an holy importunity , working the offender to a sense of his own danger , and to a saving penitence . Is he the master of a family ? he dares not be a Lion in his own house ; cruelly tyrannizing over his meanest drudge : but so moderately exercises his power , as knowing himself to be his apprentices fellow-servant ; He is the mouth of his meiny to God , in his daily devotions ; offering up for them the calves of his lips , in his morning and evening sacrifice ; and the mouth of God unto them in his wholesome instructions , and godly admonitions : he goes before them in all good examples of piety , and holy conversation , and so governs , as one that hath more then meer bodies committed to his charge . Is he the husband of a wife ? He carries his yoak even ; not laying too much weight upon the weaker neck ; His helper argues him the principall , and he so knows it , that he makes a wise use of his just inequality : so remembring himself to be the superiour , as that he can be no other then one flesh : He maintains therefore his moderate authority with a conjugall love , so holding up the right of his sexe , that in the mean time he doth not violently clash with the britler vessel : As his choice was not made by weight , or by the voice , or by the hiew of the hide , but for pure affection grounded upon vertue ; so the same regards hold him close to a constant continuance of his chast love ; which can never yeeld either to change or intermission . Is he a father of children ? he looks upon them as more Gods , then his own ; and governs them accordingly : He knows it is onely their worse part which they have received from his loins ; their diviner half is from the father of lights , and is now become the main part of his charge . As God gave them to him , and to the world by him : so his chief care is , that they may be begotten again to God ; that they may put off that corrupt nature which they took from him , and be made partakers of that divine nature which is given them in their regeneration . For this cause he trains them up in all vertuous and religious education ; he sets them in their way , corrects their exorbitances , restraines their wilde desires , and labours to frame them to all holy dispositions ; and so bestows his fatherly care upon , and for them , as one that had rather they should be good then rich , and would wish them rather dead , then debaucht : he neglects not all honest means of their provision , but the highest point he aims at , is to leave God their patrimony . In the choice of their calling , or match , he propounds , but forces not , as knowing they have also wils of their own , which it is fitter for him to bow , then to break . Is he a son ? he is such as may be fit to proceed from such loins . Is he a servant ? he cannot but be officious : for hee must please two masters , though one under , not against the other ; when his visible master sees him not , he knows he cannot be out of the eye of the invisible ; and therefore dares not be either negligent , or unfaithfull . The work that he undertakes , he goes through , not out of fear , but out of conscience ; and would doe his businesse no otherwise then well , though he served a blinde master ; He is no blab of the defects at home , and where he cannot defend , is ready to excuse : He yeelds patiently to a just reproof , and answers with an humble silence : and is more carefull not to deserve , then to avoid stripes . Is he a subject ? He is awfully affected to Soveraignty , as knowing by whom the powers are ordained ; He dares not curse the King , no not in his thought ; nor revile the Ruler of his people , though justly faulty : much less dare he sclander the footsteps of Gods anointed . He submits not onely for wrath , but also for conscience sake , to every Ordinance of God ; yea , to every Ordinance of man for the Lords sake ; not daring to disobey in regard of the oath of God ; If he have reacht forth his hand to cut off but the skirt of the Royall robe , his heart smites him : He is a true paymaster , and willingly renders tribute to whom tribute , custome to whom custome , honour to whom honour is due ; and justly divides his duties betwixt God and Caesar. Finally , in what ever relation he stands , he is diligent , faithfull , conscionable , observant of his rule , and carefull to be approved such , both to God and men . He hath fully informed himself of all the necessary points of religion ; and is so firmly grounded in those fundamentall and saving truths , that he cannot be carried about with every winde of doctrine ; as for collaterall and unmateriall verities , he neither despiseth , nor yet doth too eagerly pursue them ; He lists not to take opinions upon trust ; neither dares absolutely follow any guide , but those who he knows could not erre ; He is ever suspicious of new faces of Theologicall truths ; and cannot think it safe to walk in untroden paths : Matters of speculation are not unwelcome to him ; but his chief care is to reduce his knowledge to practise , and therefore he holds nothing his own , but what his heart hath appropriated , and his life acted : He dares not be too much wedded to his own conceit ; and hath so much humility , as to think the whole Church of Christ upon earth wiser then himself ; However he be a great lover of constancy , yet upon better reason he can change his minde in some litigious , and un-importing truths , and can be silent where he must dissent . His discourse is grave , discreet , pertinent , free from vanity , free from offence ; In secular occasions nothing fals from him but seasonable and well-advised truths ; In spirituall , his speech is such , as both argues grace , and works it : No foul and unsavoury breath proceeds out of his lips ; which he abides not to be tainted with any rotten communication , with any slanderous detraction : If in a friendly merriment he let his tongue loose to an harmlesse urbanity , that is the furthest he dares goe ; scorning to come within the verge of a base scurrility . He is not apt to spend himself in censures , but as for revilings , and cursed speakings against God , or men , those his soul abhorreth . He knowes to reserve his thoughts by locking them up in his bosome under a safe silence , and when hee must speak , dares not be too free of his tongue , as well knowing that in the multitude of words there wanteth not sinne . His speeches are no other then seasonable , well fitted both to the person , and occasion ; Jigges at a funerall , Lamentations at a feast , holy counsell to scorners , discouragements to the dejected , and applauses to the prophane , are hatefull to him ; He meddles not with other mens matters , much lesse with affairs of State ; but keeps himself wisely within his own compasse : not thinking his breath well spent , where he doth not either teach , or learn. He is so perpetually resident in heaven , that he is often in every day before the throne of Grace ; and he never comes there without a supplication in his hand ; wherein also he loves to be importunate ; and he speeds accordingly , for he never departs empty ; whiles other cold suiters that come thither but in some good fits of devotion , obtain nothing but denials ; He dares not presse to Gods foot-stool in his own name , ( he is conscious enough of his own unworthinesse ) but he comes in the gracious and powerfull name of his righteous Mediatour , in whom hee knows he cannot but be accepted ; and in an humble boldnesse for his onely sake craves mercy ; no man is either more awfull , or more confident ; When he hath put up his petition to the King of heaven , he presumes not to stint the time , or manner of Gods condescent ; but patiently and faithfully waits for the good hour , and leaves himself upon that infinite wisdome and goodnes . He doth not affect length so much as fervour ; neither so much mindes his tongue as his heart . His prayers are suited according to the degrees of the benefits sued for ; He therefore begs grace absolutely ; temporall blessings with limitation ; and is accordingly affected in the grant : Neither is he more earnest in craving mercies , then he is zealously desirous to be retributory to God , when he hath received them : not more heartily suing to bee rich in grace , then to improve his graces to the honour and advantage of the bestower : With an awfull and broken heart doth he make his addresses to that infinite Majesty , from whose presence he returns with comfort and joy : His soul is constantly fixed there whither he pours it out ; distraction and distrust are shut out from his closet ; and he is so taken up with his devotion , as one that makes it his work to pray : And when he hath offered up his sacrifices unto God , his faith listens and looks in at the door of heaven to know how they are taken . Every man shows fair in prosperity ; but the main triall of the Christian is in suffering ; any man may steer in a good gale , and clear sea , but the Mariners skill will be seen in a tempest : Herein the Christian goes beond the Pagans , not practise onely , but admiration ; We rejoyce in tribulation , saith the chosen Vessel ; Lo here a point transcending all the affectatiō of Heathenism . Perhaps some resolute spirit , whether out of a naturall fortitude , or out of an ambition of fame or earthly glory , may set a face upon a patient enduring of losse , or pain ; but never any of those heroick Gentils durst pretend to a joy in suffering ; Hither can Christian courage reach ; knowing that tribulation worketh patience , and patience , experience , and experience , hope , and hope maketh not ashamed . Is he bereaved of his goods and worldly estate ? he comforts himself in the conscience of a better treasure that can never be lost ; Is he afflicted with sicknesse ? his comfort is that the inward man is so much more renued daily , as the outward perisheth : Is he slandered and unjustly disgraced ? his comfort is that there is a blessing , which will more then make him amends ; Is he banished ? he knows he is on his way home-ward ; Is he imprisoned ? his spirit cannot be lockt in ; God and his Angels cannot be lockt out ; Is he dying ? To him to live is Christ , and to dye is gain ; Is he dead ? He rests from his labours , and is crowned with glory : Shortly , he is perfect gold that comes more pure out of the fire then it went in ; neither had ever been so great a Saint in heaven , if he had not passed through the flames of his triall here upon earth . He knows himself never out of danger ; and therefore stands ever upon his guard ; neither of his hands are empty ; the one holds out the shield of faith ; the other manageth the sword of the spirit ; both of them are employed in his perpetuall conflict . He cannot be weary of resisting , but resolves to dye fighting : He hath a ward for every blow ; and as his eye is quick to discern temptations , so is his hand and foot nimble to avoid them : He cannot be discouraged with either the number or power of his enemies knowing that his strength is out of himself , in him in whom he can doe all things ; and that there can be no match to the Almighty ; He is carefull not to give advantage to his vigilant adversary ; and therefore warily avoids the occasions of sinne : and if at any time he be overtaken with the suddainnesse , or subtilty of a temptation , he speedily recovers himself by a serious repentance ; and fights so much the harder because of his foil . He hates to take quarter of these spirituall powers ; nothing lesse then death can put an end to this quarrell ; nor nothing below victory . He is not so carefull to keep his soul within his teeth , as to send it forth well addressed for happinesse : as knowing therefore the last brunt to be most violent , he rouzeth up his holy fortitude ▪ to encounter that King of fear , his last enemy , Death ; And now after a painfull sicknesse , and a resolute expectation of the fiercest assault , it fals out with him as in the meeting of the two hostile brothers , Jacob and Esau , in stead of grapling he findes a courteous salutation , for stabs , kisses ; for height of enmity , offices of love ; Life could never befriend him so much , as Death offers to doe : That tenders him ( perhaps a rough , but ) a sure hand to lead him to glory ; and receives a welcome accordingly : Neither is there any cause to marvell at the change ; The Lord of life hath wrought it ; He having by dying subdued death , hath reconciled it to his own ; and hath ( as it were ) beaten it into these fair tearms with all the members of his mysticall body : so as , whiles unto the enemies of God , Death is still no other then a terrible executioner of divine vengeance , he is to all that are in Christ , a plausible and sure convoy unto blessednesse ; The Christian therefore now laid upon his last bed , when this grim senger comes to fetch him to heaven , looks not so much at his dreadfull visage , as at his happy errand : and is willing not to remember what death is in it self , but what it is to us in Christ ; by whom it is made so usefull and beneficiall , that we could not be happy without it ; Here then comes in the last act , and employment of faith ; ( for after this brunt passed , there is no more use of faith , but of vision ) that heartens the soul in a lively apprehension of that blessed Saviour , who both led him the way of suffering , and is making way for him to everlasting glory : That shews him Jesus the Authour and finisher of our faith , who for the joy that was set before him , endured the Crosse , despising the shame , and is set down at the right hand of the throne of God ; That clings close unto him , and lays unremoveable hold upon his person , his merits , his blessednesse ; upon the wings of this faith is the soul ready to mount up toward that heaven , which is open to receive it ; and in that act of evolation puts it self into the hands of those blessed Angels , who are ready to carry it up to the throne of Glory . Sic , O , sic juvat vivere , sic perire . FINIS . Notes, typically marginal, from the original text Notes for div A45182-e560 § 1. How to be happy in the apprehending of Christ. 2 Tim. 1. 12. 1 Tim. 2. 5 1 Joh. 2. 1. Joh. 14. 1. Luther in Gal. § 2. The honour and happiness of being united to Christ. Job 17. 14. Gen. 2. 23. Eph. 5. 30. 2 Pet. 1. 4. § 3. The kind and manner of this union with Christ. § 4. The resemblāce of this union by the head & body . Heb. 2. 16. 1 Cor. 12. 12. § 5. This union set forth by the resemblāce of the husband and wife . Esa. 62. 5. Hose . 2. 19. Ephe. 5. 31. Gen. 2. 24. Gen. 2. 22. Joh. 6. 37. Joh. 1. 14. Gen. 2. 23. Cant. 6. 3. Cant. 2. 16. 1 Cor. 7. 4. Ezek. 16. 6. 〈…〉 16. 〈…〉 11 , Cant. 1. 5. Cant. 1. 16 Cant. 6. 3. Cant. 7. 6. Cant. 5. 16. Cant. 4. 9. § 6. The resemblāce of this union by the nourishment and the body . Joh. 6. 51. 55. 56. 54. § 7. This union resēbled by the brāch and the stock ; the foundation and the building . Joh. 15. 5 , 6 ▪ Rom. 11. 1 Pet. 2. 6. 1 Cor. 3. 11 2 Pet. 2. 5. § 8. The certainty & indissolublenesse of this union . Heb. 13. 8. Jam. 1. 17. Mal. 2. 16. Eph. 5. 29. 1 Joh. 3. 16. Joh. 13. 1. Mal. 2. 16. Rev. 22. 2. Joh. 17. 20 21 , 22. § 9. The priviledges & benefits of this union : The first of them Life . Col. 3. 4. Phil. 1. 21. Gal. 2. 20. 2 Cor. 13. 5 Gen. 25. 22. Rom. 7. 18 Rom. 7. 22 Col. 3. 1. Gal. 4. 19. 1 Cor. 3. 1. 2 Pet. 2. 2. a 1 John 2. 14. b Ephes. 4. 13. 2 Cor. 13. 9. Heb. 6. 1. c Rom. 6. 8 d Rom. 6. 11. e Col. 3. 1. f Rō . 8. 17. g Col. 1. 24 h Rō . 8. 17. i Col. 1. 27 § 10. A complaint of our insēsiblenesse of this mercy , & an excitation to a chearful recognition of it . Gal. 2. 20. Psal. 42. 11 43. 5. § 11. An incitement to joy and thankefulnesse for Christ our life . 1 Pet. 1. 12 1 Cor. 6. 19 Luk. 1. 44. § 12. The duties we owe to God for his mercy to us , in this life which we have frō Christ. Pro. 20. 27 Rom. 8. 16 Psal. 4. 4. Job 2. 4. Ps. 49. 7. Micah 6. 7. Jam. 4. 14. Phil. 3. 7 , 8 Act. 20. 24 2 Cor. 4. 10 1 Cor. 10. 31 ▪ Phil. 1. 20 , 21. Joh. 14. 6. § 13. The improvement of this life ; in that Christ is made our wisdome . 1 Cor. 1. 30. Rom. 1. 21 , 22. Ps. 73. 22. Prov. 30. 2 , 3. Eccl. 7. 23. Col. 2. 3. 2 Cor. 4. 6. Col. 1. 15. Heb. 1. 3. John 14. 9 1 Cor. 2. ●4 Mat. 11. 27 § 14. Christ made our Righteousnesse . 2 Cor. 5. 21 Rom. 5. 18 Rō . 5. 19. Rom. 5. 12 5. 11. Rom 4. 5. Pro. 17. 15 Rev. 22. 11 Ps. 130. 3. Ezra 9. 15. Job 9. 2 , 3. 1 Joh. 3. 7. Gal. 3. 10. Deut. 27. 16. 1 Joh. 1. 8. Ezek. 18. 4 Rom. 8. 33 34. Esa. 53. 5. Esa. 53. 6. Mat. 6. 12. § 15. Christ made our Sanctification . 2 Cor. 7. 1. Rev. 22. 11 Acts. 15. 9 Eph. 5. 26 , 27. Col. 1. 22. Heb. 2. 11. § 16. Christ made our Redemption . Rom. 4. 15 Gal. 3. 10. Rom. 7. 5. Rom. 5. 12 Gal. 3. 13. Rom. 6. 11 6. 14. 1 Cor. 15. 55 , 56 , 57. Rom. 6. 14 Rō . 8. 3 , 4. Rom. 8. 2. a Eph. 1. 7. b Psal. 27. 1 28. 7. c Eph. 1. 18 d 1 Thes. 5. 9. Esa. 12. 2. 3 e Col. 3 11 § 17. The externall priviledges of this uniō , a right to the blessings of earth and heaven . 1 Cor. 3. 22 , 23. Ioh. 17. 24. Ioh. 17. 22. § 18. The meanes by which this union is wrought . 1 Thes. 4. 8 1 Cor. 2. 12 Rom. 8. 11 1 Cor. 5. 2. Gal. 2. 20. Ephes. 3. 17 2 Pet. 1. 1. Ephes. 6. 16 a Gal. 2. 20 Rom. 1. 17 ▪ b 2 Cor. 5. 7. c Ephes. 6. 16. d Rom. 11. 20 ▪ 2 Cor. 1. 24. e Rom. 5. 1. f Act. 15. 9. g Heb. 11. 1 § 19. The union of Christs members with themselves ; First , those in heaven . 1 Cor. 12. 12. Heb. 12. Ps. 31. 23. Ps. 31. 23. Ps. 149. 5. Ps. 89. 5. Heb. 12. 22 Ps. 122. 3. Ps. 68. 17. Rev. 4. 6 , 7. Rev. 4. 8 , 9 , 10. Rev. 7. 4. V. 9 , 10. Revel . 7. 11 , 12. § 20. The uniō of Christs members upon earth : First , in matter of judgement . Eph. 2. 18 , 19. Mat. 6. 10. Joh. 17. 22 23. 1 Cor. 1. 10 Eph. 4. 5. Luke 2. 38 Jude 3. 1 Cor. 3. 12 Rō . 16. 17. Cant. 6. 9. Mal. 2. 15. § 21. The uniō of Christians in matter of affection . Jer. 32. 39. Amos 3. 3. Acts 4. 32. Joh. 13. 35 Eph. 4. 15 , 16. Joh. 20. 9. Acts 1. 6. Joh. 15. 15. 1 Pet. 3. 8. Phil. 2. 1 , 2. Ps. 133. 1. § 22. A complaint of divisions , and , notwithstanding thē , an assertion of unity . 1 Cor. 1. 12 , 13. Mat. 16. 18 Job 41. 15 16 , 17. Eph. 4. 3. Rom. 15. 5 , 6. § 23. The necessary effects & fruits of this uniō of Christian hearts . 2 Cor. 11. 29. Gal. 6. 2. Rō . 12. 15. Mat. 5. 16. Phil. 2. 15 , 16. Jude 23. Lev. 19. 17 Heb. 3. 13. Lam. 1. 21 Ps. 69. 20. Esa. 50. 4. Esa. 35. 3. Luk. 23. 32 Prov. 3. 27 , 28. Gal. 6. 10. § 24. The union of the Saints on earth with those in heaven . Rev. 6. 10. § 25. Arecapitulatiō and sum of the whole treatise . Hier. Zanch. loc . com . 8. de Symbolo Apost . Eph. 4. 5 , 6. Notes for div A45182-e6190 § 1. The love of Christ how passing knowledge ; how free ; of us before we were . Eph. 3. 14. 19. § 2. How free ; of us that had made our selvs vile and miserable . § 3. How yet free ; of us that were professed enemies . § 4. The wonderfull effects of the love of Christ : His Incarnatiō . § 5. His love in his sufferings . § 6. His love in preparing heaven for us . § 7. His love in our redemption frō death & hell . § 8. Christs love in giving us the guard of his Angels . § 9. His love in giving us his holy Spirit . § 10. Our sense and improvement of Christs love in all the former particulars : and first , in respect of the inequality of the persons . § 11. A further inforcemēt of our love to Christ in respect of our unworthinesse and his sufferings , & prepared glory . § 12. The improvement of our love to Christ for the mercy of his deliverance ; of the tuition of his Angels ; of the powerfull working of his good Spirit . Notes for div A45182-e7010 Esa. 24. 13. Notes for div A45182-e7090 § 1. His Disposition . § 2. His expence of the day . § 3. His Recreatiōs . § 4. His meals . § 5. His nights rest . § 6. His carriage . § 7. His resolution in matter of Religion . Prov. 3. 27 , 28. § 8. His discourse . § 9. His devotion . § 10. His sufferings . § 11. His conflicts . § 12. His death . 
A45274	----	Holy raptures, or, Patheticall meditations of the love of Christ together with A treatise of Christ mysticall, or, The blessed union of Christ and his members : also, The Christian laid forth in his whole disposition & carriage / by Jos. Hall ... Hall, Joseph, 1574-1656. 1652 Approx. 206 KB of XML-encoded text transcribed from 114 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A45274 Wing H385A ESTC R40927 19536669 ocm 19536669 109037 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45274) Transcribed from: (Early English Books Online ; image set 109037) Images scanned from microfilm: (Early English books, 1641-1700 ; 1689:1) Holy raptures, or, Patheticall meditations of the love of Christ together with A treatise of Christ mysticall, or, The blessed union of Christ and his members : also, The Christian laid forth in his whole disposition & carriage / by Jos. Hall ... Hall, Joseph, 1574-1656. [6], 220 p., [1] leaf of plates : port. Printed by E. C. for John Sweeting ..., London : 1652. "An holy rapture, or, A patheticall meditation of the love of Christ" and "The Christian laid forth in his whole disposition and carriage" each has separate t.p. Engraved frontispiece portrait of author opposite t.p. Imperfect: tightly bound, with print show-through and some loss of print. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Mystical union. 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-09 Ali Jakobson Sampled and proofread 2006-09 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion Vera Effigies Reverendi Do ni . Iosephi Hall Norwici nuper Episcopi HOLY RAPTURES : OR , PATHETICALL MEDITATIONS OF THE LOVE of CHRIST . TOGETHER , With a TREATISE OF CHRIST MYSTICALL , OR , The blessed UNION of CHRIST And his MEMBERS . ALSO , The CHRISTIAN laid forth in his whole Disposition & Carriage . By Jos. HALL , D. D. B. N. London , Printed by E. C. for John Sweeting at the Angel in Popeshead-alley , 1652. TO The onely Honour and Glory of his blessed SAVIOUR and REDEEMER : AND To the comfort and benefit of all those members of his Mysticall Body , which are still labouring and warfaring upon EARTH ; Jos . Hall their unworthiest Servant , humbly dedicates this fruit of his old age . I Have with much comfort and contentment perused these divine and holy Meditations , entituled Christ Mysticall , An holy Rapture , and The Christian , laid forth , or characterized in his whole disposition and carriage ; and relishing in them much profitable sweetnesse and heavenly raptures of spirituall devotion , I do license them to be Printed and published . JOHN DOVVNAME . The CONTENTS of the first PART . § 1. HOw to be happy in the apprehending of Christ . § 2. The honour and happinesse of being united to Christ . § 3. The kind & manner of our union with Christ. § 4. The resemblance of this union by the head and members of the body . § 5. This union set forth by the resemblance of the husband and wife . § 6. This union resembled by the nourishment and the body . § 7. The resemblance of this union by the branch , and the st●ck ; the foundation , & the building . § 8. The certainty and indissolublenesse of this union . § 9. The priviledges and benefits of this union : The first of them life . § 10. A complaint of our insensiblenesse of this mercy , and an excitation to a chearfull recognition of it . ● 11. An incitement to a joy and thankfulnesse for Christ our life . § 12. The duties we owe to God for his mercy to us in this life , which we have from Christ . § 13. The improvement of this life ; in that Christ is made our Wisdome . § 14. Christ made our Righteousnesse . § 15. Christ made our Sanctification . § 16. Christ made our Redemption . § 17. The externall priviledges of this union , 〈◊〉 right to the blessings of earth and of heaven . § 18. The means by which this union is wrought § 19. The union of Christs members with themselves . First those in heaven . § 20. The union of Christs members upon earth First , in matter of judgement . § 21. The union of Christians in matter o● affection . § 22. A complaint of Divisions , and notwithstanding them , an assertion of unity . § 23. The necessary effects and fruits of th● union of Christian hearts . § 24. The union of the Saints on earth wi●● those in heaven . § 25. A recapitulation and sum of the wh●●● Treatise . CHRIST MYSTICALL ; OR , The blessed UNION of CHRIST and his Members . SECT . 1. How to be happy in the apprehending of Christ . THere is not so much need of Learning , as of Grace , to apprehend those things which concern our everlasting peace ; neither is it our brain that must be set on work here , but our heart ; for true happinesse doth not consist in a meer speculation , but a fruition of good : However therefore there is excellent use of Scholar-ship in all the sacred imployments of Divinity , yet in the main act which imports salvation , skill must give place to affection . Happy is the soul that is possessed of Christ , how poor so ever in all inferiour endowments : Ye are wide , Oye great wits , whiles you spend your selves in curious questions , and learned extravagancies ; ye shal finde one touch of Christ more worth to your souls , then all your deep , and laboursome disquisitions ; one dram of faith more precious then a pound of knowledge : In vain shall ye seek for this in your books , if you misse it in your bosoms : If you know all things , and cannot truly say , I know whom I have beleeved , ( 2 Tim. 1. 12. ) you have but knowledge enough to know you● selves truly miserable . Wouldst tho● therefore , my son , finde true and sol●d comfort in the hour of temptation , in the agony of death ? make sure work for thy soul , in the daies of thy peace ; Finde Christ thine ; and in despight of hell , thou art both safe , and blessed ; Look not so much to an absolute Deity , infinitely and incomprehensibly glorious : alas , that Majesty ( because perfectly , and essentially good ) is , out of Christ , no other then an enemy to thee ; thy sinne hath offended his justice , which is himself ; what hast thou to do with that dreadfull power , which thou hast provoked ? Look to that mercifull , and all-sufficient Mediator betwixt God and man , who is both God and man , Jesus Christ the righteous : ( 1 Tim. 2. 5. 1 Joh. 2. 1. ) It is his charge , and our duty , Ye beleeve in God , beleeve also in me . ( Joh. 14. 1. ) Yet look not meerly to the Lord Jesus , as considered in the notion of his own eternall being , as the Son of God , co-equall and co-essentiall to God the Father , but look upon him , as he stands in reference to the sons of men : and herein also look not to him so much , as a Law-giver and a Judge , ( there is terror in such apprehension ) but look upon him , as a gracious Saviour and Advocate ; and lastly , look not upon him , as in the generality of his mercy , the common Saviour of mankinde , ( what comfort were it to thee , that all the world except thy self were saved ? ) but look upon him , as the dear Redeemer of thy soul , as thine Advocate at the right hand of Majesty ; as one , with whom thou art through his wonderfull mercy , inseparably united : Thus , look upon him firmly and fixedly ; so as he may never be out of thine eies ; and what ever secular objects interpose themselves betwixt thee and him , look through them , as some slight mists , and terminate thy sight still in this blessed prospect : Let neither earth , nor heaven hide them from thee in whatsoever condition . SECT . 2. The honour and happinesse of being united in Christ . ANd whiles thou art thus taken up ; see if thou canst without wonder and a kinde of ecstatica●l amazement , behold the infinite goodnesse of thy God , that hath exalted thy wretchednesse to no lesse then a blessed and indivisible Union with the Lord of glory , so as thou , who in the sense of thy miserable mortality , maist say to corruption , Thou art my father , and to the worm , Thou art my mother and my sister , ( Job 17. 14. ) canst now through the priviledge of thy faith , bear the Son of God say unto thee , Thou art bone of my bone , and flesh of my flesh ( Gen. 2. 23. Eph. 5. 30. ) Surely , as we are too much subject to pride our selves in these earthly glories , so we are too apt , through ignorance , or pusillanimity , to undervalue our selves in respect of our spirituall condition ; we are far more noble and excellent then we account our selves . It is our faith that must raise our thoughts to a due estimation of our greatnesse ; and must shew us how highly we are descended , how royally we are allied , how gloriously estated : that only is it , that must advance us to heaven , and bring heaven down to us : Through the want of the exercise whereof , it comes to passe , that , to the great prejudice of our souls , we are ready to think of Christ Jesus as a stranger to us : as one aloof off in another world ; apprehended only by fits , in a kinde of ineffectuall speculation , without any lively feeling of our own interesse in him ; whereas we ought by the powerfull operation of this grace in our hearts , to fidne so heavenly an appropriation of Christ to our souls , as that every beleever may truly say , I am one with Christ , Christ is one with me . Had we not good warrant for so high a challenge , it could be no lesse then a blasphemous arrogance to lay claim to the royall bloud of heaven ; but since it hath pleased the God of heaven so far to dignifie our unworthinesse , as in the multitudes of his mercies to admit and allow us to be partakers of the d●vine nature , ( 2 Pet. 1. 4. ) it were no other then an unthankfull stupidity not to lay hold on so glorious a priviledge , and to go for lesse then God hath made us . SECT . 3. The kinde and manner of this union with Christ . KNow now , my son , that thou art upon the ground of all consolation to thy soul , which consists in this beatificall union with thy God and Saviour , think not therefore to passe over this important mystery with some transient , and perfunctory glances ; but , let thy heart dwell upon it , as that which must stick by thee in all extremities , and chear thee up , when thou art forsaken of all worldly comforts : Do not then conceive of this union , as some imaginary thing , that hath no other being but in the brain ; whose faculties have power to apprehend , and bring home to it self , far remote substances ; possessing it self in a sort of whatsoever it conceives : Do not think it an union meerly virtuall , by the participation of those spirituall gifts and graces which God worketh in the soul ; as the comfortable effects of our happy conjunction with Christ ; Doe not think it an accidentall union in respect of some circumstances and qualities wherein we communicate with him who is God and man ; nor yet a metaphoricall union by way of figurative resemblance ; but know that this is a true , reall , essentiall , substantiall union , whereby the person of the beleever is indissolubly united to the glorious person of the Son of God ; know , that this union is not more mysticall then certain ; that in naturall unions there may be more evidence , there cannot be more truth ; neither is there so firm and close an union betwixt the soul and body , as there is betwixt Christ and the beleeving soul : for as much as that may be severed by death , but this , never Away yet with all gross carnality of conceit ; this union is true , and really existent , but yet spirituall , & if some of the Ancients have tearm'd it naturall and bodily , it hath been in respect of the subject united , our humanity , to the two blessed natures of the Son of God met in one most glorious person ; not in respect of the manner of the uniting : Neither is it the lesse reall , because spirituall . Spirituall agents neither have , nor put forth any whit lesse vertue , because sense cannot discern their manner of working ; Even the Loadstone though an earthen substance , yet , when it is out of sight , whether under the Table , or behinde a solid partition , stirreth the needle as effectually , as if it were within view : shall not he contradict his senses , that will say , it cannot work because I see it not ? Oh Saviour , thou art more mine , then my body is mine , my sense feels that present , but so as that I must lose it ; my faith sees and feels thee so present with me , that I shall never be parted from thee . SECT . 4. The resemblance of this union by the head and body . THere is no resemblance , whereby the Spirit of God more delights to set forth the heavenly union betwixt Christ and the beleever , then that of the head and the body : The head gives sense and motion to all the members of the body ; And the body is one ; not only by the continuity of all the parts held together with the same naturall ligaments , and covered with one and the same skin ; but much more by the animation of the same soul quickning that whole frame ; in the acting whereof , it is not the large extent of the stature , and distance of the lims from each other , that can make any difference ; The body of a childe that is but a span long cannot be said to be more united , then the vast body of a giantly son of Anak , whose height is as the Cedars ; and if we could suppose such a body as high as heaven it self , that one soul which dwels in it , and is diffused through all the parts of it , would make it but one intire body : Right so , it is with Christ and his Church ; That one Spirit of his which dwels in , and enlives every beleever , unites all those far-distant members , both to each other , and to their head ; and makes them up into one true mystical body : so as now every true beleever may , without presumption , but with all holy reverence , and all humble thankfulnesse , say to his God and Saviour ; Behold , Lord , I am ( how unworthy soever ) one of the lims of thy body ; and therefore have a right to all that thou hast , to all that thou doest ; Thine eye sees for me ; thine ear hears for me ; thine hand acts for me ; Thy life , thy grace , thy happinesse is mine : Oh the wonder of the two blessed unions ! In the personall union , it pleased God to assume and unite our humane nature to the Deity ; In the spiritual and mysticall , it pleases God to unite the person of every beleever to the person of the Son of God : our souls are too narrow to blesse God enough for these incomprehensible mercies : Mercies wherein he hath preferred us ( be it spoken with all godly lowliness ) to the blessed Angels of heaven ; Forverily he took not upon him the nature of Angels , but he took on him the seed of Abraham ; ( Heb. 2. 16. ) Neither hath he made those glorious spirits members of his mystical body , but his Saints ; whom he hath ( as it were ) so incorporated , that they are become his body , and he theirs ; according to that of the divine Apostle ; For as the body is one and hath many members , and all the members of that one body being many , are one body , so also is Christ . ( 1 Cor. 12. 12. ) SECT . 5. This union set forth by the resemblance of the husband and wife . NExt hereunto , there is no resemblance of this mystery either more frequent , or more full of lively expression , then that of the conjugall union betwixt the husband and wife ; Christ is , as the head , so the husband of the Church ; The Church and every beleeving soul is the Spouse of this heavenly Bridegroom ; whom he marrieth unto himself for ever in righteousnesse , and in judgement , and in loving kindnesse , and in mercies ; ( Esai . 62. 5. Hos . 2. 9. ) and this match thus made up , fulfils that decretive word of the Almighty , They twain shall be one flesh : ( Eph. 5. 31. Gen. 2. 24. ) O happy conjunction of the second Adam , with her which was taken out of his most precious side ; Oh heavenly and compleat marriage , wherein God the Father brings , and gives the Bride ; ( Gen. 2. 22. ) ( All that the Father giveth me shal come to me , saith Christ ( Joh. 6. 37. ) wherein God the Son receives the Bride , as mutually partaking of the same nature ; and can say , This now is bone of my bones , and flesh of my flesh ; ( Joh. 1. 14. Gen. 2. 23. ) wherein God the holy Ghost knits our wils in a full and glad consent , to the full consummation of this blessed wedlock : And those whom God hath thus joyned together , let no man ( no Devill can ) put asunder : What is there then , which an affectionate husband can withhold from a dear wife ? He that hath given himself to her ; what can he deny to impart ? He that hath made himself one with her , how can he be divided from his other-self ? Some wilde fancies there are that have framed the links of marriage of so brittle stuffe , as that they may be knapt in sunder upon every sleight occasion , but he that ordained it in Paradise , for an earthly representation of this heavenly union betwixt Christ and his Church , hath made that , and his own indissoluble . Here is no contract in the future , which upon some intervenient accidents may be remitted ; but , I am my welbeloveds , and my welbeloved is mine , ( Cant. 6. 3. Cant. 2. 16. ) And therefore each is so others , that neither of them is their own ; Oh the comfortable mystery of our uniting to the Son of God! The wife hath not the power of her own body , but the husband . ( 1 Cor. 7. 4. ) We are at thy disposing , O Saviour , we are not our own ; Neither art thou so absolutely thine , as that we may not ( through thine infinite mercy ) claim an interesse in thee . Thou hast given us such a right in thy self , as that we are bold to lay challenge to all that is thine ; to thy love , to thy merits , to thy blessings , to thy glory : It was wont of old , to be the plea of the Roman wives to their husbands , Where thou art Caius , I am Caia ; and now , in our present marriages , we have not stuck to say , With all my worldly goods I thee endow ; And if it be thus in our imperfect conjunctions here upon earth , how much more in that exquisite onenesse which is betwixt thee , O blessed Saviour , and thy dearest Spouse , the Church ? What is it then that can hinder us from a sweet and heavenly fruition of thee ? Is it the loathsome condition of our nature ? Thou sawst this before , and yet couldst say , when when we were yet in our bloud , Live : ( Ezek. 16. 6. ) Had we not been so vile , thy mercy had not been so glorious : thy free grace did all for us ; Thou washedst us with water , and anointedst us with oyle , and cloathedst us with broidered work , and girdedst us about with fine linnen , and coveredst us with silk , and deckedst us with ornaments ; and didst put bracelets upon our hands , and a chain on our neck and jewels on our fore-heads , and ear-rings on our ears , a beautifull crown on our own heads ; ( Ezek. 16. 9 , 10 , 11 , 12. ) What we had not , thou gavest ; what thou didst not find , thou madest ; that we might be a not-unmeet match for the Lord of life : Is it want of beauty ? Behold , I am black but comely : ( Cant. 1. 5. ) what ever our hiew be in our own , or others eyes ; it is enough that we are lovely in thine . ( Cant. 1. 16. ) Behold thou art fair , my beloved ; behold , thou art fair , yea pleasant ; ( Cant. 1. 16. ) Thou art beautifull , O my love , as Tirzah , comely as Jerusalem . How fair and how pleasant art thou , O Love , for delights ! ( Cant. 6 3. & 7. 6. ) But , oh Saviour , if thou take contentment in this poor unperfect beauty of thy Spouse the Church , how infinite pleasure should thy Spouse take in that absolute perfection that is in thee , who art all loveliness and glory ! And if she have ravished thy heart with one of her eyes , ( Cant. 5. 16. & 4. 9. ) how much more reason hath her heart to be wholly ravished with both thine , which are so full of grace and amiablenesse ? and in this mutuall fruition , what can there be other then perfect blessedness ? SECT . 6. The resemblance of this union by the nourishment and the body . THe Spirit of God , well knowing how much it imports us both to know and feel this blessed union whereof himself is the only worker , labours to set it forth to us by the representations of many of our familiar concernments which we daily finde in our meats and drinks , in our houses , in our gardens and orchards ; That which is nearest to us is our nourishment ; what can be more evident , then that the bread , the meat , the drink that we receive , is incorporated into us , and becomes part of the substance whereof we consist ? so as , after perfect digestion , there can be no distinction betwixt what we are , and what we took : Whiles that bread was in the bing , and that meat in the shambles , and that drink in the vessell , it had no relatian to us , nor we to it ; yea , whiles all these were on the Table , yea , in our mouthes ; yea , newly let down into our stomachs , they are not fully ours ; for upon some nauseating dislike of nature , they may yet go the same way they came ; but if the concoction be once fully finished ; now they are so turned into our bloud , and flesh , that they can be no more distinguished from our former substance , then that could be divided from it self ; now they are dispersed into the veins , and concorporated to the flesh ; and no part of our flesh and bloud is more ours , then that which was lately the bloud of the grapes , and the flesh of this fowl , or that beast : Oh Saviour , thou who art truth it self hast said , ( Joh. 6. 51. ) I am the living bread , that came down from heaven . ( v. 55. ) My flesh is meat indeed , and my bloud is drink indeed ; and thereupon hast most justly inferred ; ( v. 56. ) He that eateth my flesh , and drinketh my bloud , dwelleth in me , and I in him : and , as a necessary consequent of this spirituall manducation , ( v. 54. ) whoso eateth my flesh , and drinketh my bloud , hath eternal life : Lo , thou art bread indeed ; not the cōmon bread , but Manna ; not the Israelitish Manna ; alas , that fell from no higher then the region of clouds ; and they that are it died with it in their mouthes ; but thou art the living bread that came down from the heaven of heavens , of whom whosoever eats lives for ever : Thy flesh is meat , not for our stomachs , but for our souls ; our faith receives and digests thee , and makes thee ours , and us thine : our materiall food in these corruptible bodies runs into corruption ; thy spirituall food nourisheth purely , and strengthens us to a blessed immortality ; As for this materiall food , many a one longs for it that cannot get it ; many a one hath it , that cannot eat it ; many eat it , that cannot digest it ; many digest it into noxious and corrupt humours ; all that receive it , do but maintain a perishing life , if not a languishing death : but this flesh of thine , as it was never withheld from any true apperite , so it never yeelds but wholesome and comfortable sustenance to the soul , never hath any other issue then an everlasting life and happinesse . O Saviour , whensoever I sit at mine own Table , let me think of thine ; whensoever I feed on the bread and meat that is set before me , and feel my self nourished by that repast , let me minde that better sustenance , which my soul receives from thee , and finde thee more one with me , then that bodily food . SECT . 7. This union resembled by the branch and the stock ; the foundation and the building . LOok but into thy Garden , or Orchard ; and see the Vine , or any other fruit-bearing tree how it growes , and fructifies ; The branches are loaden with increase ; whence is this , but that they are one with the stock ; and the stock one with the root ? were either of these severed , the plant were barren and dead : The branch hath not sap enough to maintain life in it self , unlesse it receive it from the body of the tree ; nor that , unlesse it derived it from the root ; nor that , unlesse it were cherished by the earth : Lo ; ( Joh. 15. 5 , 6. ) I am the Vine , ( saith our Saviour ) Ye are the branches ; He that abideth in me , and I in him ; the same bringeth forth much fruit ; If a man abide not in me , he is cast forth as a branch , and is withered ; were the branch and the body of the tree , of different substances , and only closed together in some artificiall contiguity , no fruit could be expected from it ; it is only the abiding in the tree as a living lim of that plant , which yeelds it the benefit and issue of vegetation . No otherwise is it betwixt Christ and his Church ; the bow and the tree are not more of one piece , then we are of one substance with our Saviour ; and branching out from him , and receiving the sap of heavenly vertue from his precious root , we cannot but be acceptably fruitfull : But if the Analogie seem not to be so full , for that the branch issues naturally from the tree , and the fruit from the branch , whereas we by nature have no part in the Son of God ; take that clearer resemblance , which the Apostle fetches from the stock and the griffe , or cion : The branches of the wilde olive ( Rom. 11. ) are cut off ; and are graffed with choice cions of the good olive ; those imps grow , and are now , by this insition , no lesse embodyed in that stock then if they had sprouted out by a naturall propagation : neither can be any more separated from it then the strongest bough that nature puts forth : In the mean time that cion alters the nature of that stock ; and whiles the root gives fatnesse to the stock , and the stock yeelds juice to the cion , the cion gives goodnesse to the plant , and a specification to the fruit : so as whiles the impe is now the same thing with the stock , the tree is different from what it was ; so it is betwixt Christ and the beleeving soul : Old Adam is our wilde stock , what could that have yeelded but either none , or sowre fruit ? we are imped with the new man , Christ ; that is now incorporated into us , we are become one with him ; our nature is not more ours , then he is ours by grace ; now we bear his fruit , and not our own ; our old stock is forgotten , all things are become new ; our naturall life we receive from Adam ; our spirituall life and growth from Christ , from whom after the improvement of this blessed incision we can be no more severed , then he can be severed from himself . Look but upon thy house ( that from vegetative creatures , thou maist turn thine eyes to those things which have no life ) if that be uniform , the foundation is not of a different matter from the wals ; both those are but one piece ; the superstructure is so raised upon the foundation , as if all were but one stone ; Behold Christ is the chief corner stone , ( 1 Pet. 2. 6. ) elect and precious ; neither can there be any other foundation laid then that which is laid on him ; ( 1 Cor. 3. 11. 2 Pet. 2. 5. ) we are lively stones built up to a spiritual house , on that sure and firm foundation ; some loose stones perhaps that lye unmortered upon the battlements , may be easily shaken down , but whoever saw a squared marble laid by line and levell in a strong wall upon a well-grounded base , flye out of his place by whatsoever violence ; since both the strength of the foundation below , and the weight of the fabrick above , have setled it in a posture utterly unmovable ? Such is our spirituall condition , O Saviour ; thou art our foundation , we are laid upon thee , and are therein one with thee ; we can no more be disjoyned from thy foundation , then the stones of thy foundation can be disunited from themselves : So then , to sum up all ; as the head and members are but one body , as the husband and wife are but one flesh , as our meat and drink becomes part of our selves , as the tree and branches are but one plant , as the foundation and wals are but one fabrick ; so Christ and the beleeving soul are indivisibly one with each other . SECT . 8. The certainty and indissolublenesse of this union . WHere are those then that goe about to divide Christ from himself ; Christ reall from Christ mysticall ; yeelding Christ one with himself , but not one with his Church : making the true beleever no lesse separable from his Saviour , then from the entirenesse of his own obedience ; dreaming of the uncomfortable , and self-contradicting paradoxes of the totall and finall Apostasie of Saints : Certainly , these men have never thorowly digested the meditation of this blessed union whereof we treat : Can they hold the beleeving soul a lim of that body whereof Christ is the head ; and yet imagine a possibility of dissolution ? Can they affain to the Son of God a body that is unperfect ? Can they think that body perfect that hath lost his lims ? Even in this mysticall body the best joynts may be subject to strains , yea , perhaps to some painfull and perillous luxation ; but , as it was in the naturall body of Christ , when it was in death , most exposed to the cruelty of all enemies , that ( upon an over-ruling providence ) not a bone of it , could be broken ; so it is still and ever with the spirituall ; some scourgings and blowes it may suffer , yea , perhaps some bruises , and gashes , but no bone can be shattered in pieces , much lesse dissevered from the rest of the body : Were we left to our selves , or could we be so much as in conceit , sundred from the body whereof we are , alas we are but as other men , subject to the same sinfull infirmities , to the same dangerous and deadly miscarriages : but since it hath pleased the God of heaven to unite us to himself , now it concerns him to maintain the honour of his own body by preserving us entire . Can they acknowledge the faithfull soul marryed in truth and righteousnesse to that celestiall husband ; and made up into one flesh withthe Lord of glory ; and can they think of any Bils of divorce written in heaven ? can they suppose that which by way of type was done in the earthly Paradise , to be really undone in the heavenly ? What an infinite power hath put together , can they imagine that a limited power can disjoyn ? Can they think sin can be of more prevalence then mercy ? Can they think the unchangeable God subject to after thoughts ? Even the Jewish repudiations never found favour in heaven : They were permitted , as a lesser evill to avoid a greater , never allowed as good ; neither had so much as that toleration ever been , if the hard-heartednesse , and cruelty of that people had not enforced it upon Moses , in a prevention of further mischief : what place can this finde with a God , in whom there is an infinite tendernesse of love and mercy ? No time can be any check to his gracious choice ; the inconstant minds of us men may alter upon sleight dislikes ; our God is ever himself ; Jesus Christ the same yesterday , & to day , and for ever ; ( Heb. 13. 8. ) with him there is no variablenesse , nor shadow of turning ; ( Jam. 1. 17. ) Divorces were ever grounded upon hatred ; ( Mal. 2. 16. ) No man ( saith the Apostle Eph. 5. 29. ) ever yet hated his own flesh : much lesse shal God do so , who is love it self : ( 1 Joh. 3. 16. ) His love and our union , is like himself , everlasting : Having loved his own ( saith the Disciple of Love , Joh. 13. 1. ) which were in the world , he loved them to the end . He that hates putting away , ( Mal. 2. 16. ) can never act it ; so as in this relation we are indissoluble . Can they have received that bread which came down from heaven , and flesh which is meat indeed , and that bloud which is drink indeed , can their souls have digested it by a lively faith , and converted themselves into it , and it into themselves , and can they now think it can be severed from their own substance ? Can they finde themselves truly ingraffed in the tree of life , and grown into one body with that heavenly plant , and as a living branch of that tree , bearing pleasant , and wholesome fruit , acceptable to God , ( Rev. 22. 2. ) and beneficiall to men ; and can they look upon themselves , as some withered bough fit only for the fire ? Can they finde themselves living stones surely laid upon the foundation Jesus Christ , to the making up of an heavenly Temple for the eternall inhabitation of God , and can they think they can be shaken out with every storm of Temptation ? Have these men ever taken into their serious thoughts that divine prayer and meditation which our blessed Redeemer now at the point of his death left for an happy farewell to his Church , in every word whereof , there is an heaven of comfort , ( Joh. 17. 20 , 21 , 22. ) Neither pray I for these alone ; but for them also which shall beleeve in me through their word ▪ That they all may be one , as thou Father art in me , and I in thee , that they also may be one with us ; And the glory that thou gavest me , I have given them , that they may be one , even as we are one ; I in them , and thou in me . Oh heavenly consolation ! oh indefeasible assurance ! what room can there be now here for onr diffidence ? Can the Son of God pray and not be heard ? For himself he needs not pray , as being eternally one with the Father , God blessed for ever ; he prayes for his ; and his prayer is , That they may be one with the Father and him ; even as they are one . They cannot therefore but be partakers of this blessed union ; and being partakers of it they cannot be dissevered : And to make sure work , that glory which the Father gave to the Son of his Love , they are already ( through his gracious participation ) prepossessed of ; here they have begun to enter upon that heaven , from which none of the powers of hell can possibly eject them : Oh the unspeakably happy condition of beleevers ! Oh that all the Saints of God , in a comfortable sense of their inchoate blessednesse , could sing for joy , and here beforehand begin to take up those Hallelujahs , which they shall ere long continue ( and never end ) in the Chore of the highest Heaven . SECT . 9. The priviledges and benefits of this union : The first of them Life . HAving now taken a view of this blessed union , in the nature and resemblances of it ; it will be time to bend thine eyes upon those most advantageous consequents , and high priviledges , which do necessarily follow upon , and attend this heavenly conjunction . Whereof the first is that , which we are wont to account sweetest , Life : Not this naturall life , which is maintained by the breath of our nostrils ; Alas , what is that but a bubble , a vapour ; a shadow , a dream , nothing ? as it is the gift of a good God , worthy to be esteemed precious ; but as it is considered in its own transitorynesse , and appendent miseries , and in comparison of a better life , not worthy to take up our hearts . This life of nature is that which ariseth from the union of the body with the soul , many times enjoyed upon hard termes ; the spirituall life which we now speak of , arising from the union betwixt God and the soul , is that wherein there can be nothing but perfect contentment , and joy unspeakable and full of glory . Yea , this is that life which Christ not only gives , but is : he that gave himself for us , gives himself to us , and is that life that he gives us ; When Christ , which is our life , shall appear ; saith the Apostle ( Col. 3. 4. ) And Christ is to me , to live : ( Phil. 2. 21. ) and most emphatically , ( Gal. 2. 20. ) I am crucified with Christ ; Neverthelesse I live ; yet not I , but Christ liveth in me ; Lo , it is a common favour , that in him we live , but it is an especiall favour to his own , that he lives in us : Know you your own selves , ( saith the Apostle 2 Cor. 13. 5. ) how that Jesus Christ is in you , except ye be reprobates ? and wheresoever he is , there he lives ; we have not a dead Saviour , but a living , and where he lives , he animates : It is not therefore Saint Pauls case alone ; it is every beleevers ; who may truly say , I live , yet not I , but Christ liveth in me : now , how these lives , and the authors of them are distinguished , is worth thy carefullest consideration . Know then , my son , that every faithfull mans bosome is a Rebeceaes womb , ( Gen 25. 22. ) wherein there are twins : a rough Esau , and the seed of promise ; the old man , and the new ; the flesh , and the spirit ; and these have their lives distinct from each other ; the new man lives not the life of the old , neither can the old man live the life of the new ; it is not one life that could maintain the opposite struglings of both these : corrupt nature is it that gives and continues the life of the old man , It is Christ that gives life to the new ; we cannot say but the old man , or flesh is the man too : For I know ( saith the chosen Vessell Rom. 7. 18. ) that in me , that is , in my flesh , dwelleth no good thing : but the spiritual part may yet better challenge the title . For I delight in the Law of God after the inward man : ( Rom. 7. 22. ) That old man of ours is derived from the first Adam : as we sinned in him , so he liveth in us ; The second Adam both gives , and is the life of our regeneration , like as he is also the life of our glory ; the life that followes our second resurrection : I am ( saith he ) the resurrection and the life . What is it then whereby the new creature lives ? surely no other then the Spirit of Christ , that alone is it , that gives beeing and life to the renued soul . Life is no stranger to us , there is nothing wherewith we are so well acquainted ; yea , we feel continually what it is , and what it produceth ; It is that , from whence all sense , action ; motion floweth , it is that , which gives us to be what we are : All this is Christ to the regenerate man : It is one thing what he is , or doth as a man ; another thing what he is , or doth as a Christian : As a man , he hath eyes , ears , motions , affections , understanding , naturally as his own : as a Christian he hath all these from him with whom he is spiritually one , the Lord Jesus ; and the objects of all these vary accordingly : His naturall eyes behold bodily and materiall things ; his spirituall eyes see things invisible ; his outward ears hear the sound of the voice ; his inward ears hear the voice of Gods Spirit , speaking to his soul ; his bodily feet move in his own secular wayes ; his spirituall walk with God in all the wayes of his Commandements . His naturall affections are set upon those things which are agreeable thereunto ; he loves beauty , fears pain and losse , rejoyces in outward prosperity , hates an enemy ; his renued affections are otherwise , and more happily bestowed ; now he loves goodnesse for its own sake ; hates nothing but sin , fears only the displeasure of a good God , rejoyces in Gods favour , which is better then life : his former thoughts were altogether taken up with vanity , and earthed in the world ; now he seeks the things above , where Christ sitteth at the right hand of God ; ( Col. 3. 1. ) Finally , he is such , as that a beholder sees nothing but man in him , but God and his soul finde Christ in him , both in his renued person and actions ; in all the degrees both of his life , and growth of his sufferings , and glory : My little children ( saith Saint Paul , Gal. 4. 19. ) of whom I travell in birth again untill Christ be formed in you . Lo , here Christ both conceived and born in the faithfull heart ; Formation followes conception , and travell implies a birth : Now the beleever is a new-born babe in Christ , ( 1 Cor. 3. 1. 2 Pet. 2. 2. ) and so mutually Christ in him ; from thence he grows up to ( 1 Joh. 2. 14. ) strength of youth ; & at last to perfection , even towards the measure of the stature of the fulnesse of Christ ; ( Ephes . 4. 13. 2 Cor. 13. 9. Heb. 1. 6. ) And in this condition he is dead with Christ ; ( Rom. 6. 8. ) He is buryed with Christ ; ( Rom. 6. 11. ) He is alive again unto God through Christ ; ( Col. 3. 1. ) he is risen with Christ , ( Rom. 8. 17. ) and with Christ he is glorified ; Yea , yet more then so , his ( Col. 1. 24. ) sufferings are Christs , Christs sufferings are his ; ( Rom. 8. 17. ) He is in Christ an heir of glory , ( Col. 1. 27. ) and Christ is in him , the hope of glory . SECT . 10. A complaint of our insensiblenesse of this mercy , and an excitation to a chearfull recognition of it . DOst thou not now finde cause ( my son ) to complain of thy self ( as , I confesse , I daily do ) that thou art so miserably apt to forget these intimate respects between thy Christ and thee ? art thou not ashamed to think , how little sense thou hast had of thy great happinesse ? Lo , Christ is in thy bosome , and thou feelest him not ; It is not thy soul that animates thee in thy renued estate , it is thy God and Saviour , and thou hast not hitherto perceived it ; It is no otherwise with thee in this case ; then with the members of thine own body ; there is the same life in thy fingers and toes , that there is in the head , or heart , yea , in the whole man , and yet those lims know not that they have such a life . Had those members reason as well as sense , they would perceive that , wherewith they are enlived , thou hast more then reason , faith ; and therefore mayest well know whence thou hast this spirituall life , and thereupon art much wanting to thy self , if thou dost not enjoy so usefull and comfortable an apprehension : Resolve therefore with thy self that no secular occasion shall ever set off thy heart from this blessed object ; and that thou wilt as soon forget thy naturall life , as this spirituall : and raise up thy thoughts from this dust , to the heaven of heavens : Shake off this naturall pusillanimity , and mean conceit of thy self as if thou wert all earth , and know thy self advanced to a celestiall condition , that thou art united to the Son of God , and animated by the holy Spirit of God ; so is the life which thou now livest in the flesh , thou livest by the faith of the Son of God , who loved thee and gave himself for thee ( Gal. 2. 20. ) See then and confesse how just cause we have to condemn the dead-heartednesse wherewith we are subject to be possessed : and how many worthy Christians are there in the world who bear a part with us in this just blame ; who have yeelded over themselves to a disconsolate heartlesnesse , and a sad dejection of spirit ; partly through a naturall disposition inclining to dumpishnesse , and partly through the prevalence of temptation : For Satan well knowing how much it makes for our happinesse chearfully to reflect upon our interest in Christ , and to live in the joyfull sense of it , labours by all means to withdraw our hearts from this so comfortable object , and to clog us with a pensive kinde of spirituall sullennesse : accounting it no small mastery if he can prevail with us so far as to bereave us of this habituall joy in the holy Ghost , arising from the inanimation of Christ living , and breathing within us : So much the more therefore must we bend all the powers of our souls against this dangerous and deadly machination of our spirituall enemy ; labour , as for life , to maintain this Fort of our joy against all the powers of darkness ; and , if at any time we finde our selves beaten off , through the violence of temptation ; we must chide our selves into our renued valour : and expostulate the matter with our shrinking courage , ( with the man after Gods own heart ) Why art thou cast down O my soul , and why art thou disquieted within me ? hope thou in God ; for I shall yet praise him , who is the health of my countenance and my God. ( Psal . 42. 11. 43. 5. ) SECT . 11. An incitement to joy and thankfulnesse for Christ our life . NEither is here more place for an heavenly joy , then for height of spirit , and raptures of admiration at that infinite goodnes & mercy of our God , who hath vouchsafed so far to grace his elect , as to honour them with a speciall inhabitation of his ever-blessed Deity : Yea , to live in them , and to make them live mutually in , and to himself ; What capacity is there in the narrow heart of man to conceive of this incomprehensible favour to his poor creature ? Oh Saviour , this is no small part of that great mystery wherinto the Angels desire to look , ( 1 Pet. 1. 12. ) & can never look to the bottome of it ! how shall the weak eyes of sinfull flesh ever be able to reach unto it ? When thou in the estate of thine humane infirmity offeredst to go down to the Centurions house , that humble commander could say ; Lord , I am not worthy that thou shouldst come under my roof : What shall we then say , that thou in the state of thine heavenly glory , shouldst vouchsafe to come down and dwell with us in these houses of clay ; and to make our breasts the Temples of thy holy Ghost ? ( 1 Cor. 6. 19. ) When thine holy mother came to visit the partner of her joy , thy fore-runner then in the womb of his mother , sprang for the joy of thy presence , ( Luk. 1. 44. ) though distermined by a second womb ; how should we be affected with a ravishment of spirit , whom thou hast pleased to visit in so much mercy , as to come down into us , and to be spiritually conceived in the womb of our hearts , and thereby to give a new and spirituall life to our poor souls ; a life of thine own , yet made ours ; a life begun in grace , and ending in eternall glory ? SECT . 12. The duties we owe to God for his mercy to us , in this life which we have from Christ . NEver did the holy God give a priviledge where he did not expect a duty : he hath more respect to his glory , then to throw away his favours ; The life that ariseth from this blessed union of our souls with Christ , as it is the height of all his mercies , so it cals for our most zealous affections , and most effectuall improvement . Art thou then thus happily united to Christ , and thus enlived by Christ ? how entire must thou needs be with him , how dear must thy valuations be of him , how heartily must thou be devoted to him ? The spirit of man ( saith wise Solomon , Prov. 20. 27. ) is the candle of the Lord searching all the inward parts of the belly ; and therefore cannot but be acquainted with his own inmates ; and finding so heavenly a guest as the Spirit of Christ in the secret lodgings of his soul , applies it self to him in all things : so as these two spirits agree in all their spirituall concernments ; The spirit it self ( saith the holy Apostle , Rom. 8. 16. ) beareth witnesse with our spirit , that we are the children of God ; and not in this case only , but upon whatsoever occasion the faithfull man hath this Urim in his breast , and may consult with this inward Oracle of his God for direction , and resolution in all his doubts : neither can he , according to the counsell of the Psalmist , ( Psal . 4. 4. ) commune with his own heart , but that Christ who lives there , is ready to give him an answer . Shortly , our souls and we are one ; and the soul and life are so near one , that the one is commonly taken for the other ; Christ therefore , who is the life and soul of our souls , is and needs must be so intrinsecall to us , that we cannot so much as conceive of our spirituall being without him . Thou needest not be told , my son , how much thou valuest life ; Besides thi●e own sense , Satan himself can tell thee , ( and in this case thou maist beleeve him ) Skin for skin , and all that a man hath will he give for his life ; ( Job 2. 4. ) What ransome can be set upon it , that a man would stick to give ? though mountains of gold ; ( Psal . 49. 7. ) though thousands of rams , or ten thousand rivers of oyle ? ( Micah 6. 7. ) Yea , how readily do we expose our dear lims , not to hazard only , but to losse for the preservation of it ? Now alas , what is our life ? It is even a vapour that appeareth for a little time , and then vanisheth away : ( Jam. 4. 14. ) And if we do thus value a perishing life , that is going out every moment , what p●ice shall we set upon eternity ? If Christ be our life , how precious is that life , which neither inward distempers , nor outward violences can bereave us of ; which neither can be decayed by time , nor altered with crosse events ▪ Hear the chosen Vessell ; ( Phil. 3. 7 , 8. ) What things were gain to me , those I counted losse for Christ ; Yea doubtlesse I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord ; for whom I have suffered the losse of all things , and do count them but dung that I may win Christ ; and , as one that did not esteem his own life dear to him , in respect of that better ; alwayes ( saith he Act. 20. 24 ) bearing about in the body , the dying of the Lord Jesus , that the life also of Jesus , might be made manifest in our body : ( 2 Cor. 4. 10. ) How chearfully have the noble and conquering armies of holy Martyrs given away these momentany lives , that they might hold fast their Jesus , the life of their souls ? and who can be otherwise affected that knowes and feels the infinite happinesse that offers it self to be enjoyed by him in the Lord Jesus ? Lastly , if Christ be thy life , then thou art so devoted to him that thou livest , as in him , and by him , so to him also ; aiming only at his service and glory , and framing thy self wholly to his will and directions : Thou canst not so much as eat or drink but with respect to him ; ( 1. Cor. 10. 31. ) Oh the gracious resolution of him that was rapt into the third heaven , worthy to be the pattern of all faithfull hearts ; According to my earnest expectation and my hope that in nothing I shal be ashamed , but that with all boldnesse , as alwayes , so new also Christ shall be magnified in my body , whether it be by life or by death : For to me to live is Christ , and to dye is gain . ( Phil. 1. 20 , 21. ) Our naturall life is not worthy to be its own scope ; we do not live meerly that we may live : our spirituall life , Christ , is the utmost and most perfect end of all our living ; without the intuition whereof , we would not live , or if we should , our naturall life were no other then a spirituall death : Oh Saviour , let me not live longer then I shall be enlived by thee , or then thou shalt be glorified by me : And what rule should I follow in all the carriage of my life but thine ? thy precepts , thine examples , that so I may live thee , as well as preach thee ? and in both may finde thee , as thou hast truly laid forth thy self , the way , the truth , and the life ; ( Joh. 14. 6. ) the way wherein I shall walk , the truth which I shall beleeve and professe , and the life which I shall enjoy : In all my morall actions therefore teach me to square my self by thee ; what ever I am about to doe , or speak , or affect ; let me think : If my Saviour were now upon earth , would he do this that I am now putting my hand unto ? would he speak these words that I am now uttering ? would he be thus disposed as I now feel my self ? Let me not yeeld my self to any thought , word , or action which my Saviour would be ashamed to own : Let him be pleased so to manage his own life in me , that all the interesse he hath given me in my self may be wholly surrendred to him ; that I may be as it were dead in my self , whiles he lives and moves in me . SECT . 13. The improvement of this life ; in that Christ is made our wisdome . BY vertue , of this blessed union , as Christ is become our life ; so ( that which is the highest improvement not only of the ra●ionall , but the supernaturall and spirituall life ) is thereby also made unto us of God , Wisdome , Righteousnesse , Sanctification , and Redemption . ( 1 Cor. 1. 30. ) Not that he only works these great things in and for us , ( this were too cold a construction of the divine bounty ) but that he really become ; all these to us , who are true partakers of him . Even of the wisest men that ever nature could boast of , is verified that character which-the divine Apostle gave of them long agoe , ( Rom. 1. 21 , 22. ) Their foolish heart was darkned ; professing themselves to be wise , they became fools ; and still the best of us ( if we be but our selves ) may take up that complaint of Asaph : ( Psal . 73. 22. ) So foolish was I and ignorant ; I was as a beast before thee ; and of Agur the son of Jake ; ( Prov. 30. 2 , 3. ) Surely I am more brutish then man ; and have not the understanding of a man ; I neither learned wisdome , nor have the knowledge of the holy : and if any man will be challenging more to himself , he must at last take up , with Solomon ; ( Eccl. 7. 23. ) I said I will be wise , but it was far from me ; But how defective soever we are in our selves , there is wisdome enough in our head , Christ , to supply all our wants : He that is the wisdome of the Father , is by the Father made our wisdome : In him are hid all the treasures of wisdome and knowledge , saith the Apostle : ( Col. 2. 3. ) So hid , that they are both revealed , and communicated to his own : For God who commanded the light to shine out of darknesse , hath shined in our hearts , to give the light of the knowledge of the glory of God in the face of Jesus Christ : ( 2 Cor. 4. 6. ) In and by him hath it pleased the Father to impart himselfe unto us ; He is the image of the invisible God , ( Col. 1. 15. ) even the brightnesse of his glory , and the expresse image of his person . ( Heb. 1. 3. ) It was a just check that he gave to Philip in the Gospell ; ( Joh. 14 9. ) Have I been so long time with you , and yet hast thou not known me , Philip ? he that hath seen me , hath seen the Father : And this point of wisdome is so high and excellent , that all humane skill , and all the so much admired depths of Philosophy are but meer ignorance and foolishnesse , in comparison of it ; Alas , what can these profound wits reach unto , but the very outside of these visible and transitory things ? as for the inward forms of the meanest creatures , they are so altogether hid from them , as if they had no beeing ; and as for spirituall and divine things , the most knowing Naturalists are either stone-blinde , that they cannot see them , or grope after them in an Egyptian darknesse : For the naturall man perceiveth not the things of the Spirit of God ; neither can he know them , because they are spiritually discerned ; ( 1 Cor. 2. 14. ) How much lesse can they know the God of Spirits , who ( besides his invisibility ) is infinite , and incomprehensible ? only he , who is made our wisdome enlightneth our eyes with this divine knowledge ; No man knoweth the Father but the Son , and he to whomsoever the Son will reveal him . ( Mat. 11. 27. ) Neither is Christ made our wisdome only in respect of heavenly wisdome imparted to us ; but in respect of his perfect wisdome imputed unto us : Alas , our ignorances and sinfull misprisions are many and great , where should we appear , if our faith did not fetch succour from our all-wise , and all-sufficient Mediator ? Oh Saviour , we are wise in thee our head , how weak soever we are of our selves : Thine infinite wisdome and goodnesse both covers and makes up all our defects ; The wife cannot be poor , whiles the husband is rich ; thou hast vouchsafed to give us a right to thy store ; we have no reason to be disheartned with our owne spirituall wants , whiles thou art made our wisdome . SECT . 14. Christ made our righteousnesse . IT is not meer wisdome that can make us acceptable to God ; if the serpents were not in their kinde wiser then we , we should not have been advised to be wise as serpents : That God , who is essentiall Justice , as well as Wisdome , requires all his to be not more wise , then exquisitely righteous : Such , in themselves they cannot be ; For in many things we sin all ; such therefore they are , and must be in Christ , their head , who is made unto us of God , together with Wisdome , Righteousnesse ; Oh , incomprehensible mercy ! He hath made him to be sin for us , who knew no sin , that we might be made the righteousnesse of God in him ; ( 2 Cor. 5. 21. ) what a marvellous and happy exchange is here ? we are nothing but sin ; Christ is perfect righteousnesse ; He is made our sin , that we might be made his righteousnesse ; He that knew no sin , is made sin for us ; that we who are all sin , might be made Gods righteousnesse in him ; In our selves we are not only sinfull , but sin ; In him we are not righteous only , but righteousnesse it self ; Of our selves , we are not righteous , we are made so ; In our selves , we are not righteous , but in him ; we made not our selves so , but the same God in his infinite mercy who made him sin for us , hath made us his righteousnesse : No otherwise are we made his righteousnesse , then he is made our sin : Our sin is made his by Gods imputation ; so is his righteousnesse made ours ; How fully doth the second Adam answer , and transcend the first ; By the offence of the first , judgement came upon all men to condemnation ; by the righteousnesse of the second , the free gift came upon all men unto justification of life . ( Rom. 5. 18. ) As by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous ; ( Rom. 5. 19. ) righteous not in themselves , ( so death passed upon all , for that all have sinned , Rom. 5. 12. ) but in him that made them so , by whom we have received the atonement : ( Rom. 5. 11. ) How free then , and how perfect is our justification ? What quarrell may the pure and holy God have against righteousnesse ? against his own righteousnesse ? and such are we made in , and by him : what can now stand between us and blessednesse ? Not our sins ; for this is the praise of his mercy , that he justifies the ungodly ; ( Rom. 4. 5. ) Yea were we not sinfull , how were we capable of his justification ? sinfull , as in the term from whence this act of his mercy moveth , not , as in the term wherein it resteth ; his grace findes us sinfull , it doth not leave us so : Far be it from the righteous , Judge of the world to absolve a wicked soul continuing such : He that justifieth the wicked , and he that condemneth the just , even they both are an abomination to the Lord : ( Prov. 17. 15. ) No but he kils sin in us whiles he remits it ; and , at once cleanseth , and accepts our persons : Repentance and remission do not lag one after another ; both of them meet at once in the penitent soul : at once doth the hand of our faith lay hold on Christ , and the hand of Christ lay hold on the soul to justification : so as the sins that are done away , can be no bar to our happinesse : And what but sins can pretend to an hindrance ? All our other weaknesses are no eye-sore to God , no rub in our way to heaven ; What matters it then how unworthy we are of our selves ? It is Christs obedience that is our righteousnesse : and that obedience cannot but be exquisitely perfect , cannot but be both justly accepted as his , and mercifully accepted as for us . There is a great deal of difference betwixt being righteous , and being made righteousnesse ; every regenerate soul hath an inherent justice , or righteousnesse in it self ; He that is righteous , let him be righteous still , saith the Angell : ( Rev. 22. 11. ) But at the best this righteousnesse of ours , is like our selves , full of imperfection ; If thou , Lord , shouldst mark iniquities , O Lord , who shall stand ? ( Psal . 130. 3. ) Behold we are before thee in our trespasses , for we cannot stand before thee , because of this ; ( Ezra 9. 15. ) How should a man be just with God ? If he will contend with him , he cannot answer him one of a thousand . ( Job 9. 2 , 3. ) So then , he that doth righteousnesse is righteous , ( 1 Joh. 3. 7. ) but by pardon and indulgence , Because the righteousnesse he doth is weak and imperfect ; he that is made righteousnesse , is perfectly righteous by a gracious acceptation , by a free imputation of absolute obedience . Wo were us , if we were put over to our own accomplishments ; for , Cursed is every one that continues not in all things which are written in the Book of the Law to do them ; ( Gal. 3. 10. Deut. 27. 16. ) and , If we say that we have no sin , we deceive our selves , and the truth is not in us ; ( 1 Joh. 1. 8. ) Lo , if there be truth in us , we must confesse own have sin in us ; and if we have sin , we violate the Law ; and if we violate the Law , we lye open to a curse . But here is our comfort , that our surety hath paid our debt : It is true , we say forfeited to death ; Justice had said , The soul that sinneth shall die : ( Ezek. 18. 4. ) Mercy interposeth , and satisfies ; The Son of God ( whose every drop of bloud was worth a world ) payes this death for us : And now , Who shall lay any thing to the charge of Gods elect ? It is God that justifieth , who is he that condemneth ? It is Christ that dyed , yea , rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . ( Rom. 8. 33. 34. ) Our sin , our death is laid upon him , and undertaken by him ; He was wounded for our transgressions , he was bruised for our iniquities ; the chastisements of our peace were upon him , and with his stripes we are healed ; ( Esa . 53. 5. ) His death , his obedience is made over to us ; So then , the sin that we have committed , and the death that we have deserved is not ours ; but the death which he hath endured , and the obedience that he hath performed , is so ours , as he is ours , who is thereupon made of God our righteousnesse . Where now are those enemies of grace that scoffe at imputation ; making it a ridiculous paradox , that a man should become just by another mans righteousnesse ? How dare they stand out against the word of truth , which tels us expresly that Christ is made our righteousnesse ? What strangers are they to that grace they oppugn ? How little do they consider that Christ is ours ? his righteousnesse therefore by which we are justified , is in him our own ; He that hath borne the iniquity of us all ( Esa . 53. 6. ) hath taught us to call our sins our debts ; ( Mat. 6. 12. ) those debts can be but once paid ; if the bounty of our Redeemer hath staked down the sums required , and cancelled the bonds ; and this payment is ( through mercy ) fully accepted as from our own hands , what danger , what scruple can remain ? What doe we then , weak souls tremble to think of appearing before the dreadfull tribunall of the Almighty ? we know him indeed to be infinitely , and inflexibly just ; we know his most pure eyes cannot abide to behold sin ; we know we have nothing else bnt sinne for him to behold in us : Certainly , were we to appear before him in the meer shape of our own sinfull selves , we had reason to shake and shiver at the apprehension of that terrible appearance ; but now that our faith assures us , we shall no otherwise be presented to that awfull Judge then as cloathed with the robes of Christs righteousnesse , how confident should we be , thus decked with the garments of our elder brother , to carry away a blessing ? whiles therefore we are dejected with the conscience of our own vilenesse , we have reason to lift up our heads in the confidence of that perfect righteousnesse which Christ is made unto us , and we are made in him . SECT . 15. Christ made our Sanctification . AT the bar of men many a one is pronounced just who remains inwardly foul and guilty ; for the best of men can but judge of things as they appear , not as they are ; but the righteous Arbiter of the world declares none just whom he makes not holy . The same mercy therefore that makes Christ our righteousnesse , makes him also our sanctification ; of our selves , wretched men , what are we other at our best , then unholy creatures , full of pollution and spirituall uncleannesse ? It is his most holy Spirit that must cleanse us from all the filthinesse of our flesh and spirit , ( 2. Cor. 7. 1. ) and work us daily to further degrees of sanctification , ( He that is holy , let him be holy still ▪ Rev. 22. 11. ) neither can there be any thing more abhorring from his infinite justice and holinesse , then to justifie those souls which lie still in the loathsome ordure of their corruptions . Certainly , they never truly learnt Christ , who would draw over Christs righteousnesse , as a case of their close wickednesses ; that sever holinesse from justice , and give no place to sanctification , in the evidence of their justifying : Never man was justified without faith ; and wheresoever faith is , there it purifieth and cleanseth ; ( Act. 15. 9. ) But besides that the Spirit of Christ works thus powerfully ( though gradually ) within us , That he may sanctifie and cleanse us with the washing of water , by the word , his holinesse is mercifully imputed to us , That he may present us to himself a glorious Church , not having spot , or wrinkle , or any such thing , but that we should be holy and without blemish : ( Eph. 5. 26 , 27. ) so as that inchoate holinesse , which by his gracious inoperation grows up daily in us towards a full perfection , as abundantly supplyed by his absolute holinesse , made no lesse by imputation , ours , then it is personally his : when therefore we look into our bosoms , we finde just cause to be ashamed of our impurity , and to loath those dregs of corruption , that yet remain in our sinfull nature ; but when we cast up our eyes to heaven , and behold the infinite holinesse of that Christ , to whom we are united , which by faith is made ours , we have reason to bear up against all the discouragements that may arise from the conscience of our own vilenesse , and to look God in the face with an awfull boldnesse , as those whom he is pleased to present holy , and unblameable , and unreprovable in his sight : ( Col. 1. 22. ) as knowing that he that sanctifieth , and they than are sanctified are all of one . ( Heb. 2. 11. ) SECT . 16. Christ made our Redemption . REdemption was the great errand for which the Son of God came down into the world ; and the work which he did whiles he was in the world ; and that , which ( in way of application of it ) he shall be ever accomplishing , till he shall deliver up his Mediatory Kingdome into the hands of his Father ; in this he begins , in this he finishes the great businesse of our salvation : For those who in this life are enlightned by his wisdome , justified by his merits , sanctified by his grace , are yet conflicting with manifold temptations , and strugling with varieties of miseries and dangers , till upon their happy death , and glorious resurrection , they shall be fully freed , by their ever-blessed and victorious Redeemer : He therefore , who by vertue of that heavenly union , is made unto us of God , Wisdome , Righteousnesse , Sanctification ; is also upon the same ground made unto us our full Redemption . Redemption implies a captivity ; We are naturally under the wofull bondage of the Law , of sinne , of miseries , of death : The Law is a cruell exactor ; for it requires of us what we cannot now do ; and whips us for not doing it ; for the Law worketh wrath ; ( Rom. 4. 15. ) and , as many as are of the works of the Law , are under the curse . ( Gal. 3. 10. ) Sinne is a worse tyrant then he , and takes advantage to exercise his cruelty by the Law ; For when we were in the flesh , the motions of sins , which were by the Law , did work in our members to bring forth fruit unto death ; ( Rom. 7. 5. ) Upon sin necessarily followes misery , the forerunner of death ; and death the upshot of all miseries ; By one man sin entred into the world , and death by sin ; and so death passed upon all men , for that all have sinned . ( Rom. 5. 12. ) From all these is Christ our Redemption ; from the Law ; for Christ hath redeemed us from the curse of the Law , being made a curse for us : ( Gal. 3. 13. ) From sin ; for we are dead to sin , but alive unto God through Jesus Christ our Lord ; ( Rom. 6. 11. ) Sin shall not have dominion over you , for ye are not under the Law , but under Grace . ( Rom. 6. 14. ) From death , and therein from all miseries : O death where is thy sting ? O grave , where is thy victory ? The sting of death is sin ; and the strength of sin is the Law : But thanks be to God which giveth us victory through our Lord Jesus Christ . ( 1. Cor. 15. 55 , 56 , 57. ) Now then let the Law do his worst , we are not under the Law , but under Grace . ( Rom. 6. 14. ) The case therefore is altered betwixt the law and us . It is not now a cruell Task-master , to beat us to , and for our work ; it is our Schoolemaster , to direct , and to whip us unto Christ : It is not a severe Judge , to condemn us , it is a friendly guide to set us the way towards heaven . Let sinne joyne his forces together with the Law , they cannot prevail to our hurt ; For what the Law could not do , in that it was weak through the flesh , God sending his own Son in the likenesse of sinfull flesh , condemned sin , in the flesh , that the righteousnesse of the Law might be fulfilled in us , who walk not after the flesh but after the spirit . ( Rom. 8. 3 , 4. ) Let death joyn his forces with them both , we are yet safe ; For the Law of the spirit of life , hath freed us from the Law of sin , and of death ; ( Rom. 8. 2. ) What can we therefore fear , what can we suffer , while Christ is made our Redemption ? Finally , as thus Christ is made unto us Wisdome , Righteousnesse , Sanctification , and Redemption ; so whatsoever else he either is , or hath or doth , by vertue of this blessed union , becomes ours ; he is our riches , ( Eph. 1. 7. ) our strength , ( Psal . 27. 1. 28. 7. ) our glory , ( Eph. 1. 18. ) our salvation , ( 1 Thes . 5. 9. Esa . 12. 2. ) our all : ( Col. 3. 11. ) he is all to us ; and all is ours in him . SECT . 17. The externall priviledges of this union , a right to the blessings of earth and heaven . FRom these primary and intrinsecal priviledges therefore , flow all those secondary and externall , wherewith we are blessed ; and therein a right to all the blessings of God , both of the right hand and of the left ; an interesse in all the good things both of earth and heaven : Hereupon it is that the glorious Angels of Heaven become our Guardians , keeping us in all our wayes , and working secretly for our good upon all occasions ; that all Gods creatures are at our service ; that we have a true spirituall title to them ; All things are yours ( saith the Apostle , 1 Cor. 3. 22 , 23 ) and ye are Christs , and Christ Gods. But take heed , my son , of mislaying thy claim to what , and in what manner thou ought'st not . There is a civill right , that must regulate our propriety to these earthly things ; our spirituall right neither gives us possession of them , nor takes away the right and propriety of others ; Every man hath and must have what by the just Lawes of purchase , gift , or inheritance is derived to him ; otherwise there would follow an infinite confusion in the world ; we could neither enjoy nor give our own ; and only will , and might must be the arbiters of all mens estates ; which how unequall it would be , both reason and experience can sufficiently evince . This right is not for the direption or usurpation of that which civill titles have legally put over to others ; there were no theft , no robbery , no oppression in the world , if any mans goods might be every mans : But for the warrantable and comfortable injoying of those earthly commodities in regard of God their originall owner , which are by humane conveyances justly become ours ; The earth is the Lords , and the fulnesse of it ; in his right what ever parcels do lawfully descend unto us , we may justly possesse , as we have them legally made over to us from the secondary and immediate owners . There is a generation of men who have vainly fansied the founding of Temporall dominion in Grace ; and have upon this mistaking outed the true heirs as intruders , and feoffed the just and godly in the possession of wicked inheritors ; which whether they be worse Common-wealths-men , or Christians is to me utterly uncertain ; sure I am they are enemies to both ; whiles on the one side , they destroy all civill propriety , and commerce ; and on the other , reach the extent of the power of Christianity so far , as to render it injurious , and destructive both to reason and to the Lawes of all well-ordered humanity . Nothing is ours by injury and injustice , all things are so ours , that we may with a good conscience enjoy them as from the hand of a munificent God , when they are rightfully estated upon us by the lawfull convention or bequest of men . In this regard it is that a Christian man is the Lord of the whole Universe ; and hath a right to the whole creation of God : how can he challenge lesse ? he is a son ; and in that an heir ; and ( according to the high expression of the Holy Ghost ) a co-heir with Christ ; As therefore we may not be high-minded , but fear ; so we may not be too low-hearted in the under-valuing of our condition ; In God we are great , how mean soever in our selves : In his right the world is ours , what ever pittance we enjoy in our own ; how can we go less when we are one with him who is the possessour of heaven and earth ? It were but a poor comfort to us , if by vertue of this union we could only lay claim to all earthly things : alas , how vain and transitory are the best of these ? perishing under our hand in the very use of them , and in the mean while how unsatisfying in the fruition ? All this were nothing , if we had not hereby an interesse in the best of all Gods favours , in the heaven of heavens and the eternity of that glory which is there laid up for his Saints ; far above the reach of all humane expressions , or conceits ; It was the word of him who is the eternall word of his Father ; Father , I will that they also whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given me ; ( Joh. 17. 24. ) and not only to be meer spectators , but even partners of all this celestiall blisse together with himself ; The glory which thou gavest me , I have given them , that they may be one , even as we are one . ( Joh. 17. 22. ) Oh the transcendent and incomprehensible blessedness of the beleevers , which even when they enjoy they cannot be able to utter , for measure infinite , for duration eternall ! Oh the inexplicable joy of the fun and everlasting accomplishment of the happy union of Christ and the beleeving soul , more fit for thankfull wonder and ravishment of spirit , then for any finite apprehension ▪ SECT . 18. The means by which this union is wrought . NOw that we may look a little further into the means by which this union is wrought ; Know , my Son , that as there are two persons betwixt whom this union is made , Christ and the beleever ; so each of them concurs to the happy effecting of it ; Christ , by his spirit diffused through the hearts of all the regenerate , giving life and activity to them : the beleever , laying hold by faith upon Christ so working in him ; and these do so re-act upon each other , that from their mutuall operation results this gracious union whereof we treat . Here is a spirituall marriage betwixt Christ and the soul : The liking of one part doth not make up the match , but the consent of both . To this purpose Christ gives his Spirit ; the soul plights her faith : What interesse have we in Christ but by his Spirit ? what interesse hath Christ in us but by our faith ? On the one part ; He hath-given us his holy Spirit , saith the Apostle ; ( 1 Thes . 4. 8. ) and ( in a way of correlation ) we have received not the spirit of the world , but the Spirit which is of God ; ( 1 Cor. 2. 12. ) And this spirit we have so received , as that he dwels in us ; ( Rom. 8. 11. 1 Cor. 5. 2. Gal. 2. 20. ) and so dwels in us , as that we are joyned to the Lord ; and he that is joyned to the Lord is one spirit . On the other part , we have accesse by faith into this grace wherein we stand , and rejoyce in hope of the glory of God , so as now the life that we live in the flesh , we live by the faith of the Son of God ; who dwels in our hearts by faith . ( Ephes . 3. 17. ) O the grace of faith ( according to Saint Peters style , 2 Pet. 1. 1. ) truly precious ; justly recommended to us by Saint Paul ( Ephes . 6. 16. ) above all other graces incident into the soul ; as that , which if not alone yet chiefly transacts all the main affairs tending to salvation : for faith is the quickning grace , ( Gal. 2. 20. Rom. 1. 17. ) the directing grace , ( 2 Cor. 5. 7. ) the protecting grace , ( Ephes . 6. 16. ) the establishing grace , ( Rom. 11. 20. 2 Cor. 1. 24. ) the justifying grace , ( Rom. 5. 1. ) the sanctifying and purifying grace ; ( Act. 15. 9. ) faith is the grace that assents to , apprehends , applies , appropriates Christ , ( Heb. 11. 1. ) and here upon the uniting grace , and ( which comprehends all ) the saving grace . If ever therefore we look for any consolation in Christ , or to have any part in this beatificall union , it must be the main care of our hearts to make sure of a lively faith in the Lord Jesus , to lay fast hold upon him , to clasp him close to us , yea to receive him inwardly into our bosomes ; and so to make him ours , and our selves his , that we may be joyned to him as our head , espoused to him as our husband , incorporated into him as our nourishment , engraffed in him as our stock , and laid upon him as a sure foundation . SECT . 19. The union of Christs members with themselves ; First , those in heaven . HItherto we have treated of this blessed union as in relation to Christ the head ; It remains that we now consider of it , as it stands in relation to the members of his mysticall body , one towards another ; For as the body is united to the head , so must the members be united to themselves to make the body truly compleat : Thus the holy Ghost by his Apostle : ( 1 Cor. 12. 12. ) As the body is one and hath many members , and all the members of that one body being many , are one body , so is Christ . From this entire conjunction of the members with each other , arises that happy communion of Saints , which we professe both to beleeve and to partake of ; This mysticall body of Christ is a large one , extending it self both to heaven and earth ; there is a reall union betwixt all those farre-spred lims : between the Saints in heaven ; between the Saints on earth ; between the Saints in heaven and earth . We have reason to begin at heaven , thence is the originall of our union and blessednesse ; There was never place for discord in that region of glory , since the rebellious Angels were cast out thence ; the spirits of just men made perfect ( Heb. 12. ) must needs agree in a perfect unity ; neither can it be otherwise , for there is but one will in heaven ; one scope of the desires of blessed souls , which is the glory of their God ; all the whole chore sing one song , and in that one harmonious tune of Allelujah . We poor parcell-sainted souls here on earth professe to bend our eyes directly upon the same holy end , the honour of our Maker and Redeemer , but , alas , at our best , we are drawn to look asquint at our own aims of profit , or pleasure ; We professe to sing loud praises unto God , but it is with many harsh and jarring notes ; above , there is a perfect accordance in an unanimous glorifying of him that sits upon the throne for ever ; Oh , how ye love the Lord , all ye his Saints , ( Psal . 31. 23. ) Oh how joyfull ye are in glory ! ( Psal . 149. 5. ) The heavens shall praise thy wonders , O Lord ; thy faithfulnesse also in the congregation of the Saints : ( Psal . 89. 5. ) O what a blessed Common-wealth is that above ! The City of the living God , the heavenly Jerusalem ( ever at unity within it self , Psal . 122. 3. ) and therein the innumerable company of Angels , and the generall Assembly and Church of the first-born , which are written in heaven ; the spirits of just men made perfect , and ( whom they all adore ) God the judge of all ; and Jesus the Mediator of the New Testament : ( Heb. 12. 22. ) All these as one , as holy : Those twenty thousand chariots of heaven ( Psal . 68. 17. ) move all one way ; When those four beasts full of eyes , round about the throne give glory , and honour , and thanks to him that sits upon the throne , saying , Holy , holy , holy , Lord God Almighty , which was , and is , and is to come ; then the four and twenty Elders fall down before him , and cast their crowns before the throne ; ( Rev. 4. 6 , 7 , 8 , 9 , 10. ) No one wears his crown whiles the rest cast down theirs , all accord in one act of giving glory to the Highest . After the sealing of the Tribes , A great multitude , which no man could number , of all Nations , and kindreds , and people , and tongues stood before the throne , and before the Lamb cloathed with white robes and palmes in their hands , And cryed with a loud voice , Salvation to our God , which sitteth upon the throne , and unto the Lamb ; And all the Angels stood about the throne , and about the Elders , and the four beasts , and fell before the throne on their faces and worshipped God , saying , Amen ; Blessing , and glory , and wisdome , and thanksgiving , and honour , and power , and might be unto God for ever and ever . ( Revel . 7. 4 , 9 , 10 , 11 , 12. ) Lo , those spirits which here below were habited with severall bodies , different in shapes , statures , ages , complexions , are now above as one spirit rather distinguished , then divided ; all united in one perpetuall adoration and fruition of the God o● spirits ; and mutually happy in God in themselves , in each other . SECT . 20. The union of Christs members upon earth : First , in matter of judgement . OUr copy is set us above ; we labour to take it out here on earth ; What do we but daily pray that the blessed union of souls , which is eminent in that empyreall heaven , may be exemplified by us in this region of mortality ? For , having through Christ an accesse by one spirit unto God the Father , being no more strangers and forainers , but fellow-Citizens with the Saints , and of the houshold of God , ( Eph. 2. 18 , 19. ) we cease not to pray , Thy will be done in earth , as it is in heaven : ( Mat. 6. 10. ) Yea , O Saviour , ●hou , who canst not but be heard , hast prayed to thy Father for the accomplishment of this union ; That they ●●●y be one even as we are one ; I in them , and thou in me ; that they may be perfect in one . ( Joh. 17. 22 , 23 , ) What then is this union of the members of Christ here on earth , but a spirituall onenesse arising from an happy conspiration of their thoughts and affections ? For whereas there are two main principles of all humane actions and dispositions , the brain & the heart , the conjuncture of these two cannot but produce a perfect union ; from the one our thoughts take their rise ; our affections from the other ; in both , the soul puts it self forth upon all matter of accord , or difference . The union of thoughts is , when we minde the same things , when we agree in the same truths : This is the charge which the Apostle of the Gentiles layes upon his Corinthians , ( 1 Cor. 1. 10. ) and in their persons , upon 〈◊〉 Christians ; Now I beseech you , brethre● by the name of our Lord Jesus Christ that ye all speak the same thing ; a●● that there be no divisions among yo● but that ye be perfectly joyned togeth●● in the same minde and in the sa●● judgement : And this is no other th●● that one faith , ( Eph. 4. 5. ) which make up the one Church of Christ upo● earth ; One , both in respect of tim● and places . Of times : so as the Fathers of the first world , and the Patriarchs of the next , and all Gods people in their ages , that lookt ( togeth●● with them ) for the redemption of Isra●● are united with us Christians of the la●● dayes in the same beleef , and make 〈◊〉 one entire body of Christs Catholi● Church : ( Luk. 2. 23. ) Of places ▪ 〈◊〉 as all those that truly professe th● name of Christ ( though scattered into the farthest remote regions of th● earth ) even those that walk with the●● feet opposite to ours , yet meet with us in the same center of Christian faith , and make up one houshold of God. Not that we can hope it possible that all Christians should agree in all truths ; whiles we are here , our minds cannot but be more unlike to each others , then our faces : yea , it is a rare thing for a man to hold constant to his own apprehensions . Lord God! what a world do we meet with of those , who mis-call themselves severall Religions , indeed severall professions of one and the same Christianity ? Melchites , Georgians , Maronites , Jacobites , Armenians , Abysines , Cophti , Nestorians , Russians , Mengrellians ; and the rest that fill up the large Map of Christianography ; all which , as whiles they hold the head Christ , they cannot be denyed the priviledge of his members ; so being such , they are , or should be indissolubly joyned together in the unity of spirit , and maintenance of the faith which was once delivered unto the Saints . ( Jude 3. ) It is not the variety of by-opinions that should or can exclude them from having their part in that one Catholick Church ; and their just claim to the communion of Saints : whiles they hold the solid and precious foundation , it is not the hay , or stubble , ( 1 Cor. 3. 12. ) which they lay upon it , that can set them off from God , or his Church : But in the mean time , it must be granted , that they have much to answer for to the God of peace and unity , who are so much addicted to their own conceits , and so indulgent to their own interesse , as to raise and maintain new Doctrines , and to set up new Sects in the Church of Christ , varying from the common and received truths ; labouring to draw Disciples after them , to the great distraction of souls , and scandall of Christianity : With which sort of disturbers , I must needs say , this age into which we are fallen , hath been , and is above all that have gone before us , most miserably pestered . What good soul can be other then confounded to hear of , and see more then an hundred and fourscore new , ( and some of them dangerous and blasphemous ) opinions broached , and defended in one ( once famous and unanimous ) Church of Christ ? Who can say other , upon the view of these wilde thoughts , then Gerson said long since , that the world now grown old , is full of doting fancies ; if not rather that the world now near his end , raves , and talks nothing but fancies , and frenzies ? How arbitrary soever these self-willed fanaticks may think it , to take to themselves this liberty of thinking what they list ; and venting what they think , the blessed Apostle hath long since branded them with an heavy sentence ; ( Rom. 16. 17. ) Now I beseech you , brethren , mark them which cause divisions and offences , contrary to the doctrine which you have learned , and avoid them ; For they that are such serve not our Lord Jesus Christ , but their own belly ; and by good words , and by fair speeches deceive the hearts of the simple . But notwithstanding all this hideous variety of vain and heterodoxall conceptions ; he who is the truth of God , and the Bridegroom of his Spouse the Church , hath said , ( Cant. 6. 9. ) My Dove , my undefiled is one . One , in the main , essentiall fundamentall verities necessary to salvation ; though differing in divers mis-raised Corollaries , inconsequent inferences , unnecessary additions , feigned traditions , unwarrantahle practises : the body is one , though the garments differ ; yea , rather ( for most of these ) the garment is one , but differs in the dressing ; handsomely and comly set out by one , disguised by another ; Neither is it , nor ever shall be in the power of all the fiends of hell , the professed make-bates of the world , to make Gods Church other then one ; which were indeed utterly to extinguish , and reduce it to nothing : for the unity , and entity of the Church , can no more be divided then it self . It were no lesse then blasphemy to fasten upon the chaste and most holy husband of the Church any other then one Spouse ; In the Institution of Marriage did he not make one ? yet had he the residue of the spirit ; and wherefore one ▪ that he might seek a goodly seed : ( Mal. 2. 15. ) That which he ordained for us , shall not the holy God much more observe in his own heavenly match with his Church ? Here is then one Lord , one Faith , one Baptisme ; One Baptisme , by which we enter into the Church , one Faith , which we professe in the Church , and one Lord whom we serve , and who is the head , and husband of the Church . SECT . 21. The union of Christians in matter of affection . HOw much therefore doth it concern us , that we who are united in one common beleef , should be much more united in affection ; that where there is one way , there should be much more one heart ? ( Jer. 32. 39. ) This is so justly supposed , that the Prophet ( Amos 3. 3. ) questions , Can two walk together , except they be agreed ? if we walk together in our judgments , we cannot but accord in our wils : This was the praise of the Primitive Christians , and the pattern of their successors ; The multitude of them that beleeved were of one heart , and of the soul ; ( Acts 4. 32. ) Yea , this is the Livery which our Lord and Saviour made choice of , whereby his meniall servants should be known and distinguished ; By this shall all men know that ye be my Disciples , if ye have love to one another : ( Joh. 13. 35. ) In vain shall any man pretend to a Discipleship , if he do not make it good by his love to all the family of Christ . The whole Church is the spiritull Temple of God ; every beleever is a living stone laid in those sacred wals ; what is our Christian love but the morter or cement whereby these stones are fast joyned together to make up this heavenly building ? without which that precious fabrick could not hold long together , but would be subject to dis-joynting by those violent tempests of opposition , wherewith it is commonly beaten upon : There is no place for any loose stone in Gods edifice ; the whole Church is one entire body , all the lims must be held together by the ligaments of Christian love ; if any one will be severed , and affect to subsist of it self , it hath lost his place in the body ; Thus the Apostle , ( Eph. 4. 15 , 16. ) That we being sincere in love may grow up into him in all things , which is the head , even Christ ; from whom the whole body fitly joyned together , and compacted by that which every joynt supplyeth ; according to the effectuall working in the measure of every part , maketh increase of the body , unto the edifying of it self in love . But in case there happen to be differences in opinion , concerning points not essentiall , not necessary to salvation , this diversity may not breed an alienation of affection . That charity which can cover a multitude of sins , may much more cover many small dissensions of judgement : We cannot hope to be all , and at all times equally enlightned ; at how many and great weaknesses of judgment did it please our mercifull Saviour to connive , in his domestick Disciples ? They that had so long sate at the sacred feet of him that spake as never man spake , were yet to seek of those Scriptures , which had so clearly foretold his resurrection ; ( Joh. 20. 9. ) and after that were at a fault for the manner of his kingdome ; ( Acts 1. 6. ) yet he that breaks not the bruised reed , nor quenches the smoaking flaxe , fals not harshly upon them for so foul an error , and ignorance , but entertains them with all loving respect , not as followers only , but as friends : ( Joh. 15. 15. ) And his great Apostle , after he had spent himself in his unweariable endeavours upon Gods Church ; and had sown the seeds of wholesome , and saving doctrine every where , what rank and noisome weeds of erroneous opinions rose up under his hand , in the Churches of Corinth , Galatia , Ephesus , Colosse , Philippi , and Thessalonica ? These he labours to root out , with much zeal , with no bitternesse ; so opposing the errors , as not alienating his affection from the Churches ; These , these must be our precedents , pursuing that charge of the prime Apostle , ( 1 Pet. 3. 8. ) Finally , be ye all of one minde ; having compassion one of another , love as brethren , be pitifull , be courteous : and that passionate and adjuring obtestation of the Apostle ( Phil. 2. 1 , 2. ) of the Gentiles ; If there be any consolation in Christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; Fulfill ye my joy , that ye be like minded , having the same love , being of one accord , of one minde . This is it that gives beauty , strength , glory to the Church of God upon earth ; and brings it nearest to the resemblance of that triumphant part above , where there is all perfection of love and concord ; in imitation whereof , the Psalmist sweetly ; Behold , how good and joyfull a thing it is brethren to dwel together in unity ! ( Psal . 133. 1. ) SECT . 22. A complaint of divisions , and , notwithstanding them , an assertion of unity . SO much the more justly lamentable it is to see the manifold and grievous distractions of the Church of Christ , both in judgement and affection . Woe is me , into how many thousand pieces is the seamlesse coat of our Saviour rent ? Yea , into what numberlesse atomes is the precious body of Christ torn and minced ? There are more Religions , then Nations upon earth ; and in each Religion as many different conceits , as men . If Saint Paul , when his Corinthians did but say , I am of Paul , I am of Apollo , I am of Cephas , could ask , Is Christ divided ? ( 1 Cor. 1. 12 , 13. ) when there was only an emulatory magnifying of their own teachers , ( though agreeing and orthodox ) what ( think we ) would he now say , if he saw hundred of Sect-masters and Heresiarchs ( some of them opposite to other , all to the Truth ) applauded by their credulous and divided followers ? all of them claiming Christ for theirs , and denying him to their gain-sayers ; would he not ask , Is Christ multiplied ? Is Christ sub-divided ? Is Christ shred into infinites ? O God! what is become of Christianity ? How do evill spirits and men labour to destroy that Creed which we have alwayes constantly professed ? For , if we set up more Christs , where is that one ? and if we give way to these infinite distractions , where is the communion of Saints ? But be not too much dismaid , my son ; notwithstanding all these cold disheartnings , take courage to thy self : He that is truth it self hath said , The Gates of hell shall not prevail against his Church : ( Mat. 16. 18. ) In spight of all Devils , there shall be Saints , and those are , and shall be as the scales of the Leviathan , whose strong pieces of shields are his pride , shut up together as with a close seal ; one is so near to another , that no air can come betwixt them ; They are joyned one to another , they stick together , that they cannot be sundred : ( Job 41. 15 , 16 , 17. ) In all the main principles of Religion , there is an universal and unanimous consent of all Christians , and these are they that constitute a Church : Those that agree in these , Christ is pleased to admit ( for matter of doctrine ) as members of that body whereof he is the head : and if they admit not of each other as such , the fault is in the uncharitablenesse of the refusers , no lesse then in the error of the refused : And if any vain and loose straglers will needs sever themselves , and wilfully choose to go wayes of their own ; let them know that the union of Christs Church shall consist entire without them ; this great Ocean will be one collection of waters , when these drops are lost in the dust : In the mean time it highly concerns all that wish wel to the sacred name of Christ , to labour to keep the unity of the spirit in the bond of peace ; ( Eph. 4. 3. ) and to renue and continue the prayer of the Apostle for all the professors of Christianity ; Now the God of patience and consolation , grant you to be like-minded one towards another , according to Christ Jesus ; That ye may with one minde , and one mouth glorifie God , even the Father of our Lord Iesus Christ . ( Rom. 15. 5 , 6. ) SECT . 23. The necessary effects and fruits of this union of Christian hearts . FAr be it from us to think this union of the hearts of Gods Saints upon earth can be idle and ineffectuall ; but where ever it is , it puts forth it self in a like-affectednesse of disposition , into an improvement of gifts , into a communication of outward blessings , to the benefit of that happy consociation . We cannot be single in our affections , if we be lims of a Christian community ; What member of the body can complain , so as the rest shall not feel it ? Even the head and heart are in pain , when a joynt of the least toe suffers ; no Christian can be afflicted alone ; It is not Saint Pauls case only ; Who is weak , and I am not weak ? who is offended , and I burn not ? ( 2 Cor. 11. 29. ) Our shoulders are not our own , we must bear one anothers burdens : ( Gal. 6. 2. ) There is a better kinde of spirituall good fellowship in all the Saints of God : They hate a propriety of passions , Rejoyce with them that rejoyce , and weep with them that weep . ( Rom. 12. 15. ) Their affections are not more communicative then their gifts and graces ; those , as they are bestowed with an intuition of the common good , so they are improved ; Wherefore hath this man quicknesse of wit , that man depth of judgement ; this , heat of zeal , that , power of elocution ; this , skill , that , experience ; this , authority , that strength ; but that all should be laid together for the raising of the common stock ? How rich therefore is every Christian soul ; that is not only furnished with its own graces , but hath a speciall interest in all the excellent gifts of all the most eminent servants of God through the the whole world ? Surely he cannot be poor , whiles there is any spirituall wealth in the Church of God upon earth . Neither are or can these gifts be in the danger of concealment ; they are still put forth for the publick advantage : As therefore no true Christian is his own man ; so he freely layes out himself , by example , by admonition , by exhortation , by consolation , by prayer , for the universall benefit of all his fellow members ; By example , which is not a a little winning and prevalent ; Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven ; saith our Saviour in his Sermon upon the Mount ; ( Mat. 5. 16. ) and his great Apostle seconds his charge to his Philippians ; ( Phil. 2. 15 , 16. ) That ye may be blamelesse and harmlesse , the Sons of God without rebuke in the midst of a crooked , and perverse nation , among whom ye shine as lights in the world , holding forth the word of life ; Lo , the world sits in darknesse , and either stirs not , or moves with danger ; good example is a light to their feet , which directs them to walk in the wayes of God , without erring , without stumbling : so as the good mans actions are so many copies for novices to take out ; no lesse instructive then the wisest mens precepts . By admonition ; the sinner is in danger of drowning ; Seasonable admonition is an hand reacht out , that layes hold on him now sinking , and drawes him up to the shore . The sinner is already in the fire , seasonable admonition snatches him out from the everlasting burnings , ( Jude v. 23. ) The charitable Christian may not forbear this ( oft times thanklesse , but ) alwayes necessary and profitable duty : Thou shalt not hate thy brother in thy heart ; thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . ( Lev. 19. 17. By exhortation ; The fire of Gods Spirit within us , is subject to many damps , and dangers of quenching ; seasonable exhortation blowes it up , and quickens those sparks of good motions to a perfect flame ; Even the best of us lies open to a certain deadnesse and obdurednesse of heart , seasonable exhortation shakes off this perill , and keeps the heart in an holy tendernesse ; and whether awfull , or chearfull disposition ; Exhort one another daily , whiles it is called , to day ; lest any of you be hardned through the deceitfulnesse of sin . ( Heb. 3. 13. ) By consolation ; We are all naturally subject to droop under the pressure of afflictions ; seasonable comforts lift , and stay us up : It is a sad complaint that the Church makes in the Lamentations ; ( Lament . 1. 21. ) They have heard that I sigh ; there is none to comfort me ; and David , ( Psal . 69. 20. ) sets the same mournfull ditty upon his Shoshannim ; Reproach hath broken my heart , and I am full of heavinesse ; and I looked for some to take pity , and there was none , and for comforters , but I found none . Wherefore hath God given to men the tongue of the learned , but that they might know to speak a word in season to him that is weary ? ( Esa . 50. 3. ) That they may strengthen the weak hands , and confirm the feeble knees ; and say to them that are of a fearfull heart , Be strong , fear not . ( Esa . 35. 3. ) The charge that our Saviour gives to Peter , ( Luk. 22. 32. ) holds universally ; Thou when thou art converted , strengthen thy brethren . By prayer : so as each member of Christs Church sues for all ; neither can any one be shut out from partaking the benefit of the devotions of all Gods Saints upon earth : There is a certain spirituall traffique of piety betwixt all Gods children , wherein they exchange prayers with each other ; not regarding number , so much as weight : Am I weak in spirit , and faint in my supplications ? I have no lesse share in the most fervent prayers of the holiest suppliants , then in my own ; All the vigour that is in the most ardent hearts supplies my defects ; whiles there is life in their faithfull devotions , I cannot go away unblessed . Lastly , where there is a communion of inward graces , and spirituall services , there must needs be much more be a communication of outward , and temporall good things as just occasion requireth ; Away with those dotages of Platonicall , or Anabaptisticall communities ; Let proprieties be , as they ought , constantly fixed where the lawes , and civill right have placed them ; But let the use of these outward blessings be managed , and commanded by the necessities of our brethren ; Withhold not thy goods from the owners thereof , when it is in the power of thy hand to do it : Say not unto thy neighbour , Go , and come again tomorrow , and I will give it , when thou hast it by thee , ( Prov. 3. 27 , 28. ) These temporall things were given us not to engrosse , and hoard up superfluously , but to distribute and dispense ; As we have therefore opportunity , let us do good untoall men , especially them who are of the houshold of faith . ( Gal. 6. 10. ) Such then is the union of Gods children here on earth , both in matter of judgement , and affection ; and the beneficiall improvement of that affection , whether in spirituall gifts , or good offices , or communicating of our earthly substance ; where the heart is one , none of these can be wanting , and where they all are , there is an happy communion of Saints . SECT . 24. The union of the Saints on earth with those in heaven . AS there is a perfect union ( betwixt the glorious Saints in heaven ; and a union ( though imperfect ) betwixt the Saints on earth : So there is an union partly perfect , and partly imperfect , between the Saints in heaven , and the Saints below upon earth : perfect , in respect of those glorified Saints above ; imperfect , in respect of the weak returns we are able to make to them again . Let no man think that because those blessed souls are out of sight far distant in another world , and we are here toyling in a vale of tears , we have therefore lost all mutuall regard to each other : no , there is still , and ever will be a secret , but unfailing correspondence between heaven and earth . The present happinesse of those heavenly Citizens cannot have abated ought of their knowledge , and charity , but must needs have raised them to an higher pitch of both : They therefore , who are now glorious comprehensors , cannot but in a generality , retain the notice of the sad condition of us poor travellers here below , panting towards our rest together with them , and in common , wish for the happy consummation of this our weary pilgrimage , in the fruition of their glory ; That they have any Perspective whereby they can see down into our particular wants , is that which we finde no ground to beleeve : it is enough that they have an universall apprehension of the estate of Christs warfaring Church upon the face of the earth ; ( Rev. 6. 10. ) and as fellow-members of the same mysticall body , long for a perfect glorification of the whole . As for us wretched pilgrims , that are yet left here below to tug with many difficulties , we cannot forget that better half of us that is now triumphing in glory ; O ye blessed Saints above , we honour your memories so far as we ought ; we do with praise recount your vertues , we magnifie your victories , we blesse God for your happy exemption from the miseries of this world , and for your estating in that blessed immortality ; We imitate your holy examples , we long and pray for an happy consociation with you ; we dare not raise Temples , dedicate Altars , direct prayers to you ; we dare not finally , offer any thing to you which you are unwilling to receive , nor put any thing upon you , which you would disclaim as prejudiciall to your Creator , and Redeemer . It is abundant comfort to us , that some part of us is in the fruition of that glory ; whereto we ( the other poor labouring part ) desire , and strive to aspire : that our head and shoulders are above water , whiles the other lims are yet wading through the stream . SECT . 25. A recapitulation and sum of the whole Treatise . TO winde up all ; my sonne if ever thou look for sound comfort on earth , and salvation in heaven ; unglue thy self from the world and the vanities of it ; put thy self upon thy Lord and Saviour Jesus Christ ; Leave not till thou findest thy self firmly united to him , so as thou art become a limb of that body whereof he is head , a Spouse of that husband , a branch of that stem , a stone laid upon that foundation ; Look not therefore for any blessing out of him ; and in , and by , and from him look for all blessings ; Let him be thy life , and wish not to live longer then thou art quickned by him ; finde him thy wisdome , righteousnesse , sanctification , redemption ; thy riches , thy strength , thy glory : Apply unto thy self all that thy Saviour is , or hath done ; Wouldst thou have the graces of Gods Spirit ? fetch them from his anointing ; Wouldst thou have power against spirituall enemies ? fetch it from his Soveraignty ; Wouldst thou have redemption ? fetch it from his passion ; Wouldst thou have absolution ? fetch it from his perfect innocence ? Freedome from the curse ? fetch it from his crosse ? Satisfaction ? fetch it from his sacrifice ; Cleansing from sin ? fetch it from his bloud ; Mortification ? fetch it from his grave ; Newnesse of life ? fetch it from his resurrection ; Right to heaven ? fetch it from his purchase ; Audience in all thy suits ? fetch it from his intercession ; Wouldst thou have salvation ? fetch it from his session at the right hand of Majesty : Wouldst thou have all ? fetch it from him who is one Lord , one God and Father of all , who is above all , through all , and in all : ( Eph. 4. 5 , 6. ) And as thy faith shall thus interesse thee in Christ thy head : so let thy charity unite thee to his body the Church , both in earth , and heaven ; hold ever an inviolable communion with that holy and blessed fraternity . Sever not thy self from it either in judgement , or affection ; Make account there is not one of Gods Saints upon earth , but hath a propriety in thee : and thou mayst challenge the same in each of them : so as thou canst not but be sensible of their passions : and be freely communicative of all thy graces , and all serviceable offices , by example , admonition , exhortation , consolation , prayer , beneficence , for the good of that sacred community . And when thou raisest up thine eyes to heaven , think of that glorious society of blessed Saints , who are gone before thee , and are now there triumphing , and reigning in eternall and incomprehensible glory ; bless God for them , and wish thy self with them , tread in their holy steps , and be ambitious of that crown of glory and immortality which thou seest shining upon their heads . AN HOLY RAPTURE : OR , A PATHETICALL MEDITATION OF THE LOVE OF CHRIST . By J. H. B. N. The Contents . § . 1. THe love of Christ , how passing knowledge ; how free ; of us , before we were . § . 2. How free ; of us that had made our selves vile and miserable . § 3. How yet free ; of us that were professed enemies . § 4. The wonderfull effects of the love of Christ ; 1. His Incarnation . § 5. 2. His love in his sufferings . § 6. 3. His love in what he hath done for us ; and 1. in preparing heaven for us from eternity . § 7. His love in our redemption from death , and hell . § 8. His love in giving us the guard of his Angels . § 9. His love in giving us his holy Spirit . § 10. Our sense and improvement of Christs love in all the former particulars ; and first in respect of the inequality of our persons . § 11. A further improvement of our love to Christ in respect of our unworthinesse , and of his sufferings and glory prepared for us . § 12. The improvement of our love to Christ for the mercy of his deliverance , of the tuition of his Angels , of the powerfull working of his good Spirit for the accomplishment of our salvation . AN HOLYRAPTURE : OR , A Patheticall Meditation of the love of CHRIST . SECT . 1. The love of Christ how passing knowledge ; how free ; of us before we were . WHat is it , O blessed Apostle , what is it , for which thou dost so earnestly bow thy knees ( in the behalf of thine Ephesians ) unto the Father of our Lord Jesus Christ ? Even this , that they may know the love of Christ , which passeth knowledge . ( Eph. 3. 14. 19. ) Give me leave first to wonder at thy suit ; and then , much more , at what thou suest for : Were thine affections raised so high to thine Ephesians , that thou shouldst crave for them impossible favours ? Did thy love so far over-shoot thy reason , as to pray they might attain to the knowledge of that which cannot be known ? It is the love of Christ which thou wishest they may know , and it is that love which thou sayest is past all knowledge ; What shall we say to this ? Is it for that there may be holy ambitions of those heights of grace , which we can never hope actually to attain ? Or is it , rather , that thou supposest , and prayest they may reach to the knowledge of that love , the measure whereof they could never aspire to know : Surely , so it is , O blessed Jesu ; that thou hast loved us , we know ; but , how much thou hast loved us , is past the comprehension of Angels : Those glorious spirits , as they desire to look into the deep mystery of our redemption , so they wonder to behold that divine love whereby it is wrought , but they can no more reach to the bottome of it , then they can affect to be infinite . For surely , no less then an endless line can serve to fadome a bottomelesse depth : Such , O Saviour , is the abysse of thylove to miserable man : Alas , what dowe poor , wrethed dust of the earth go about to measure it by the spans , and inches of our shallow thoughts ? Far , far , be such presumption from us ; Onely admit us , O blessed Lord , to look at , to admire , and ad ore that which we give up for incomprehensible ; What shall we then say to this love , Oh dear Jesu , both as thine , and as cast upon us ; All earthly love supposeth some kinde of equality , ( or proportion at least ) betwixt the person that loves , and is loved ; Here is none at all ; so as ( which is past wonder ) extreams meet without a mean : For , lo , thou , who art the eternall and absolute Being , God blessed for ever , lovedst me that had no being at all ; thou lovedst me both when I was not , and could never have been , but by thee : It was from thy love that I had any being at all : much more that when thou hadst given me a beeing , thou shouldst follow me with succeeding mercies ? who but thou ( who art infinite in goodnesse ) would love that which is not ? Our poor sensuall love is drawn from us by the sight of a face , or a picture ; neither is ever raised but upon some pleasing motive : thou wouldst make that which thou wouldst love , and wouldst love that which thou hadst made ; O God ▪ was there ever love so free , so gracious , as this of thine ? Who can be capable to love us but men or Angels ? Men love us because they see something in us which they think amiable ; Angels love us because thou dost so : But why dost thou ( O blessed Lord ) love us , but because thou wouldst ? There can be no cause of thy will , which is the cause of all things ; Even , so Lord , since this love did rise only from thee ; let the praise and glory of it rest only in thee . SECT . 2. How free ; of us that had made our selves vile and miserable . YEt more , Lord ; we had lost our selves before we were , and having forfeited what we should be , had made our selves perfectly miserable ; even when we were worse then nothing , thou wouldst love us ; was there ever any eye enamoured of deformity ? Can there by any bodily deformity comparable to that of sin ? yet , Lord , when sin had made us abominably loathsome , didst thou cast thy love upon us : A little scurf of leprosie , or some few nasty spots of morphew , or , but , some unsavory sent sets us off , and turns our love into detestation . But for thee , ( O God ) when we were become as foul , and ugly as sin could make us , even then was thy love inflamed towards us ; Even when we were weltring in our bloud , thou saidst , Live , and washedst us , and anointedst us , and cloathedst us with a broidered work , and deckedst us with ornaments , and graciously espousedst us to thy self , and receivedst us into thine own bosome : Lord , what is man that thou art thus mindfull of him , and the son of man that thou thus visitest him ? Oh what are we in comparison of thine once glorious Angels ? They sinned and fell , never to b●●●covered never to be loosed from those everlasting chains , wherein they are reserved to the judgement of the great day : Whence is it then , O Saviour , whence is it that thou hast shut up thy mercy from those thy more excellent creatures , and hast extended it to us , vile sinfull dust ? whence ? but that thou wouldst love man , because thou wouldst ? Alas , it is discouragement enough to our feeble friendship , that he to whom we wisht well , is miserable : Our love doth gladly attend upon , and enjoy his prosperity ; but when his estate is utterly sunk , and his person exposed to contempt and ignominy , yea , to torture and death ; who is there that will then put forth himself to own a forlorn , and perishing friend ? But for thee , O blessed Jesu , so ardent was thy love to us , that it was not in the power of our extream misery to abate it ; yea so , as that the deplorednesse of our condition did but heighten that holy flame ; What speak I of shame or sufferings ? Hell it self could not keep thee off from us ; Even from that pit of eternall perdition didst thou fetch our condemned souls , and hast contrarily vouchsafed to put us into a state of everlasting blessednesse . SECT . 3. How yet free ; of us that were professed enemies . THe common disposition of men pretends to a kinde of justice in giving men their own ; so as they will repay love for love ; and think they may for hatred return enmity ; nature it self then teacheth us to love our friends , it is only grace that can love an enemy : But , as of injuries , so of enmities thereupon grounded , there are certain degrees ; some are sleight and triviall , some main and capitall ; If a man do but scratch my face , or give some light dash to my fame , it is no great Mastery upon submission to receive such an offender to favour ; but if he have endeavoured to ruine my estate , to wound my reputation , to cut my throat , not only to pardon this man , but to hug him in my arms , to lodge him in my bosome as my entire friend , this would be no other then an high improvement of my charity . O Lord Jesu , what was I but the worst of enemies , when thou vouchsafedst to embrace me with thy loving mercy ; how had I shamefully rebelled against thee , and yeelded up all my members as instruments of unrighteousnesse unto sin ? how had I crucified thee the Lord of life ? how had I done little other then trod under foot thee the blessed Son of God , and counted the bloud of the Covenant an unholy thing ; how had I in some sort done despight unto the spirit of grace ? yet even then , in despight of all my most odious unworthynesse ; didst thou spread abroad thine arms to receive me , yea , thou openedst thine heart to let me in : O love passing not knowledge only , but wonder also ! O mercy , not incident into any thing lesse then infinite ; nor , by any thing lesse , comprehensible ! SECT . 4. The wonderfull effects of the love of Christ : His Incarnation . BUt , oh dear Lord , when from the object of thy mercy , I cast mine eyes upon the effects and improvement of thy divine favours ; and see what thy love hath drawn from thee towards the sons of men , how am I lost in a just amazement ? It is that which fetcht thee down from the glory of the highest heavens , from the bosome of thine eternall Father to this lower world , the region of sorrow and death : It is that which ( to the wonder of Angels ) cloathed thee with this flesh of ours , and brought thee ( who thoughtst it no robbery to be equall with God ) to an estate lower then thine own creatures . Oh mercy transcending the admiration of all the glorious spirits of heaven , that God would be incarnate ! Surely , that all those celestiall powers should be redacted to either worms , or nothing ; that all this goodly frame of creation should run back into its first confusion , or be reduced to one single atome ; it is not so high a wonder as for God to become man those changes ( though the highest that nature is capable of ) are yet but of things finite ; this is of an infinite subject , with which the most excellent of finite things can hold no proportion : Oh the great mystery of godlinesse ; God manifested in the flesh , and seen of Angels ! Those heavenly spirits had ever since they were made , seen his most glorious Deity , and adored him as their omnipotent Creator ; but to see that God of spirits invested with flesh , was such a wonder , as had been enough ( if their nature could have been capable of it ) to have astonished even glory it self ; And whether to see him that was their God so humbled below themselves , or to see humanity thus advanced above themselves , were the greater wonder to them , they only know : It was your foolish misprision , O ye ignorant Lystrians , that you took the servants for the Master ; here only is it verified which you supposed ) that God is come down to us in the likenesse of man ; and as man conversed with men : what a disparagement do we think it was for the great Monarch of Babylon , for seven years together , as a beast to converse with the beasts of the field ? Yet alas , beasts and men are fellow-creatures ; made of one earth , drawing in the same ayre , returning ( for their bodily part to the same dust ; symbolizing in many qualities ; and in some , mutually transcending each others : so as here may seem to be some terms of a tolerable proportion ; sith many men are in disposition too like un to beasts , and some beasts are in outward shape somewhat like unto men : But for him that was , and is , God , blessed for ever , eternall , infinite , incomprehensible , to put on flesh , and become a man amongst men , was to stoop below all possible disparities that heaven and earth can afford ; Oh Saviour , the lower thine abasement was for us , the higher was the pitch of thy divine love to us . SECT . 5. His love in his sufferings . YEt in this our humane condition there are degrees ; One rules and glitters in all earthly glory ; another sits despised in the dust ; one passes the time of his life in much jollity and pleasure ; another wears out his dayes in sorrow and discontentment ; Blessed Jesu , since thou wouldst be a man , why wouldst thou not be the King of men ? since thou wouldst come down to our earth , why wouldst thou not enjoy the best entertainment that the earth could yeeld thee ? Yea , since thou who art the eternall Son of God , wouldst be the son of man , why didst thou not appear in a state like to the King of heaven , attended with the glorious retinue of blessed Angels ? O yet greater wonder of mercies ; The same infinite love that brought thee down to the form of man , would al so bring thee down , being man , to the form of a servant . So didst thou love man that thou wouldst take part with him of his misery , that he might take partwith thee of thy blessednesse : thou wouldst be poor to enrich us , thou wouldst be burdened for our ease , tempted for our victory , despised for our glory . With what lesse then ravishment of spirit can I behold thee , who wert from everlasting cloathed with glory and Majesty , wrapped in rags : thee , who fillest heaven and earth with the majesty of thy glory , cradled in a manger ; thee , who art the God of power , fleeing in thy mothers arms from the rage of a weak man ; thee , who art the God of Israel , driven to be nursed out of the bosome of thy Church ; thee , who madest the heaven of heavens , busily working in the homely trade of a foster-father ; thee , who commandest the Devils to their chains , transported and tempted by that foul spirit ; thee , who art God all-sufficient , exposed to hunger , thirst , wearinesse , danger , contempt , poverty , revilings , scourgings , persecution ; thee , who art the just Judge of all the world , accused and condemned ; thee , who art the Lord of life , dying upon the tree of shame and curse ; thee , who art the eternall Son of God , strugling with thy Fathers wrath ; thee , who hadst said , I and my Father are one , sweating drops of bloud in thine agony , and crying out on the Crosse , My God , my God , why hast thou forsaken me ? thee , who hast the keyes of hell , and of death , lying sealed up in another mans grave : Oh Saviour , whither hath thy love to mankinde carryed thee ? what sighs , and groans , and tears and bloud , hast thou spent upon us wretched men ? How dear a price hast thou paid for our ransome ? What raptures of spirit can be sufficient for the admiration of thy so infinite mercy ? Be thou swallowed up , O my soul , in this depth of divine love ; and hate to spend thy thoughts any more upon the base objects of this wretched world , when thou hast such a Saviour to take them up . SECT . 6. His love in preparing heaven for us . BUt O blessed Jesu , if from what thou hast suffered for me , I shall cast mine eyes upon what thou hast done for my soul , how is my heart divided betwixt the wonders of both ; and may as soon tell how great either of them is , as whether of them is the greatest . It is in thee that I was elected from all eternity ; and ordained to a glorious inheritance before there was a world : we are wont ( O God ) to marvell at , and blesse thy provident beneficence to the first man , that before thou wouldst bring him forth into the world , thou wert pleased to furnish such a world for him , so goodly an house over his head , so pleasant a Paradise under his feet , such variety of creatures round about him for his subjection , and attendance ; But how should I magnifie thy mercy , who before that man , or that world had any beeing , hast so far loved me as to pre-ordain me to a place of blessednesse in that heaven which should be , and to make me a co-heir with my Christ of thy glory : And oh , what an heaven is this that thou hast laid out for me : how resplendent , how transcendently glorious ? Even that lower Paradise which thou providedst for the harbour of innocence and holinesse , was full of admirable beauty , pleasure , magnificence , but if it be compared with this Paradise above , which thou hast prepared for the everlasting entertainment of restored souls , how mean and beggerly it was ? Oh match too unequall , of the best peece of earth , with the highest state of the heaven of heavens . In the earthly Paradise I finde thine Angels , the Cherubim ; but it was to keep man off from that Garden of Delight , and from the tree of life in the midst of it ; but in this heavenly one I finde millions of thy Cherubim , and Seraphim rejoycing at mans blessednesse , and welcomming the glorified souls to their heaven : There I finde but the shadow of that , whereof the substance is here ; There we were so possessed of life that yet we might forfeit it ; here is life without all possibility of death : Temptation could finde accesse thither , here is nothing but a free and compleat fruition of blessednesse : There were delights fit for earthly bodies ; here is glory more then can be enjoyed of blessed souls : That was watered with four streams , muddy , and impetuous ; in this is the pure river of the water of life , clear as Crystall , proceeding out of the throne of God , and of the Lamb : There I finde thee onely walking in in the cool of the day ; here manifesting thy Majesty continually : There I see only a most pleasant Orchard , set with all manner of varieties of flourishing and fruitfull plants ; here I finde also the City of God infinitely rich , and magnificent ; the building of the wall of it , of Jasper ; and the City it self pure gold , like unto clear glasse ; and the foundations of the wall garnished with all manner of precious stones : All that I can here attain to see , is the pavement of thy celestiall habitation : and , Lord , how glorious it is ; how be spangled with glittering starres ; for number , for magnitude equally admirable ? What is the least of them , but a world of light ? and what are all of them , but a confluence of so many thousand worlds of beauty and brightnesse met in one firmament ? And if this floor of thine heavenly Palace be thus richly set forth , oh , how infinite glory and magnificence must there needs be within ? Thy chosen Vessell , that had the priviledge to be caught up thither , and to see that divine state , ( whether with bodily , or mentall eyes ) can expresse it no otherwise , then that it cannot possibly be expressed : No , Lord , it were not infinite if it could be uttered ; Thoughts go beyond words ; yet even these come far short also ; He that saw it , sayes ; Eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . SECT . 7. His love in our redemption from death and hell . YEt is thy love , O Saviour , so much more to be magnified of me , in this purchased glory ; when I cast down mine eyes , and look into that horrible gulf of torment , and eternall death , whence thou hast rescued my poor soul : Even out of the greatest contentment which this world is capable to afford unto mankinde , to be preferred to the joyes of heaven , is an unconceivable advantage ; but from the depth of misery to be raised up unto the highest pitch of felicity , addes so much more to the blessing , as the evill from which we are delivered is more intolerable : Oh blessed Jesu , what an hell is this out of which thou hast freed me ? what dreadfull horror is here ? what darknesse ? what confusion ? what anguish of souls that would , and cannot die ? what howling , and yelling , and shrieking , and gnashing ? what everlasting burnings ? what never slaking tortures ? what mercilesse fury of unweariable tormentors ? what utter despair of any possibility of release ? what exquisitenesse , what infinitenesse of pains that cannot , yet must be endured ? Oh God , if the impotent displeasure of weak men have devised so subtle engins of revenge upon their fellow-mortals , for but petty offences ; how can we but think thine infinite justice and wisdome must have ordained such forms and wayes of punishment for hainous sins done against thee , as may be answerable to the violation of thy divine Majesty ? Oh therefore the most fearfull and deplored condition of damned spirits , never to be ended , never to be abated ; Oh those unquenchable flames ▪ Oh that burning Tophet , deep and large ; and those streams of brimstone wherewith it is kindled ; Oh that worm ever gnawing and tearing the heart , never dying , never sated : Oh ever-living death , oh ever renuing torments ; oh never pitied , never intermitted damnation ; From hence O Saviour , from hence it is that thou hast fetcht up my condemned soul ; This is the place , this is the state out of which thou hast snatcht me up into thy heaven : Oh love and mercy more deep then those depths from which thou hast saved me ; more high then that heaven to which thou hast advanced me ! SECT . 8. Christs love in giving us the guard of his Angels . NOw whereas in my passage from this state of death towards the fruition of immortall glory , I am way-laid by a world of dangers ; partly , through my own sinfull aptnesse to miscarriages , and partly , through the assaults of my spirituall enemies , how hath thy tender love and compassion , O blessed Jesu , undertaken to secure my soul , from all these deadly perils ; both without out , and within : without , by the guardance of thy blessed Angels : within , by the powerfull inoperation of thy good Spirit which thou hast given me ? Oh that mine eyes could be opened with Elishaes servant , that I might see those troops of heavenly souldiers , those horses and chariots of fire , wherewith thou hast encompassed me ! every one of which is able to chase away a whole host of the powers of darknesse : Who am I , Lord , who am I , that , upon thy gracious appointment , these glorious spirits should still watch over me in mine uprising , and down lying ; in my going out , and coming in ? that they should bear me in their arms , that they should shield me with their protection ? Behold , such is their majesty and glory , that some of thy holiest servants have hardly been restrained from worshipping them ; yet so great is thy love to man , as that thou hast ordained them to be ministring spirits , sent forth to minister for them who shall be heirs of salvation . Surely they are in nature far more excellent then man ; as being spirituall substances , pure intelligences , meet to stand before the throne of thee the King of glory ; What a mercy then is this , that thou , who wouldst humble thy self to be lower then they , in the susception of our nature ; art pleased to humble them in their offices to the guardianship of man , so far , as to call them the Angels of thy little ones upon earth ? How hast thou blessed us , and how should we blesse thee in so mighty , and glorious attendants ? SECT . 9. His love in giving us his holy Spirit . NEither hast thou , O God , meerly turn'd us over to the protection of those tutelary spirits ; but hast held us still in thine own hand ; having not so strongly defenced us without ; as thou hast done within ; Since that , is wrought by thine Angels , this , by thy Spirit ; Oh the Soveraign and powerfull influences of thy holy Ghost ; whereby we are furnished with all saving graces , strengthned against all temptations , heartned against all our doubts and fears ; enabled both to resist , and overcome ; and upon our victories , crowned . Oh divine bounty , far beyond the reach of wonder ! So God ( the Father ) loved the world , that he gave his only begotten Son , that whosoever beleeveth in him should not perish , but have everlasting life : So God the Son loved the world of his elect , that he gave unto them the holy Spirit of promise , whereby they are sealed unto the day of redemption , whereby according to the riches of his glory they are strengthened with might in the inner man ; by the vertue whereof shed abroad in their hearts , they are enabled to cry , Abba , Father . Oh gifts ; either of which are more worth then many worlds ; yet through thy goodnesse , O Lord , both of them mine ▪ how rich is my soul through thy divine munificence , how over-laid with mercies ? How safe in thine Almighty tuition ? How happy in thy blessed possession ? Now therefore I dare in the might of my God , bid defiance to all the gates of hell ; Do your worst , O all ye principalities and powers , and rulers of the darknesse of this world , and spirituall wickednesses in high places ; doe your worst ; God is mine , and I am his ; I am above your malice in the right of him whose I am ; It is true , I am weak , but he is omnipotent ; I am sinfull , but he is infinite holinesse ; that power , that holinesse in his gracious application is mine ; It is my Saviours love that ●ath made this happy exchange of his righteousnesse for my sin ; of his power for my infirmity ; Who then shall lay any thing to the charge of Gods elect ? It is God that justifieth : Who shall separate us from the love of Christ ? Shall tribulation , or distresse , or persecution , or famine , or nakednesse , or perill , or sword ? Nay , in all these things we are more then conquerours through him that loved us : So as , neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come ; nor height , nor depth , nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Lo , where this love is placed ; were it our love of God , how easily might the power of a prevalent temptation separate us from it , or it from us ; for , alas , what hold is to be taken of our affections , which , like unto water , are so much more apt to freez because they have been heated ; but it is the love of God to us in Christ Jesus , which is ever as himself constant and eternall : He can no more cease to love us , then to be himself ; he cannot but be unchangeable , we cannot but be happy . SECT . 10. Our sense and improvement of Christs love in all the former particulars : and first , in respect of the inequality of the persons . ALL this , O dear Jesu , hast thou done , all this hast thou suffered for men ; And oh now for an heart that might be some wayes answerable to thy mercies ! Surely , even good natures hate to be in debt for love ; and are ready to repay favours with interest ; Oh for a soul sick of love , yea sick unto death ! why should I , how can I be any otherwise , any whit lesse affected , O Saviour ? this only sicknesse is my health , this death is my life , and not to be thus sick , is to be dead in sins and trespasses . I am rock and not flesh , if I be not wounded with these heavenly darts : Ardent affection is apt to attract love even where is little or no beauty ; and excellent beauty is no lesse apt to enflame the heart where there is no answer of affection ; but when these two meet together , what breast can hold against them ? and here they are both in an eminent degree . Thou canst say even of thy poor Church ( though labouring under many imperfections ) Thou hast ravished my heart , my sister , my Spouse , thou hast ravished my heart with one of thine eyes , with one chain of thy neck ; how fair is thy love , my sister , my Spouse ? And canst thou , O blessed Saviour be so taken with the incurious and homely features of thy faithfull ones ; and shall not we much more bee altogether enamoured of thine absolute and divine beauty ? of whom every beleeving soul can say ; my beloved is white and ruddy , the chiefest among ten thousand ; his head is as the most fine gold ; his eyes are as the eyes of doves by the rivers of waters , his cheeks are as a bed of spices , as sweet flowers ; his lips like lillies , dropping sweet smelling myrrhe , &c. It hath pleased thee , O Lord , out of the sweet ravishments of thy heavenly love , to say to thy poor Church , Turn away thine eyes from me , for they have overcome me ; but oh let me say unto thee ; Turn thine eyes to me , that they may overcome me ; I would be thus ravished , thus overcome ; I would be thus ravish , thus overcome , I would be thus out of my self , that I might be all in thee . Thou lovedst me before I had beeing ; Let me now that I have a beeing be wholly taken up with thy love ; Let me set all my soul upon thee that gavest me beeing ; upon thee who art the eternall , and absolute Self-being ; who hast said , and only could say , I am that I am ; Alas , Lord , we are nothing but what thou wilt have us ; and cease to be when thou callest in that breath of life which thou hast lent us ; thou art that incomprehensibly glorious , and infinite self-existing Spirit , from eternity , in eternity , to eternity , in , and from whom all things are : It is thy wonderfull mercy that thou wouldst condescend so low , as to vouchsafe to be loved of my wretchednesse , of whom thou mightest justly require and expect nothing but terrour and trembling . It is my happinesse that I may be allowed to love a Majesty so infinitely glorious : Oh let me not be so far wanting to my own felicity , as to be lesse then ravished with thy love . SECT . 11. A further inforcement of our love to Christ in respect of our unworthiness and his sufferings , and prepared glory . THou lovedst me when I was deformed , loathly , forlorn , and miserable ; shall I not now love thee when thou hast freed me , and deckt me with the ornaments of thy Graces ? Lord Jesu , who should enjoy the fruit of thine own favours but thy self ? How shamefully injurious were it , that when thou hast trimm'd up my soul , it should prostitute it self to the love of the world ? Oh take my heart to thee alone ; possesse thy self of that which none can claim but thy self . Thou lovedst me when I was a professed rebell against thee , and receivedst me not to mercy only , but to the indearment of a subject , a servant , a son ; where should I place the improvement of the thankfull affections of my loyalty and duty but upon thee ? Thou , O God , hast so loved us , that thou wouldst become the Son of man for our sakes , that we who are the sons of men might become the sons of God ; Oh that we could put off the man , to put on Christ ; that we could neglect and hate our selves for thee that hast so dearly loved us as to lay aside thine heavenly glory for us ! How shall I be vile enough , O Saviour , for thee , who for my sake ( being the Lord of life and glory ) wouldst take upon thee the shape of a servant : How should I welcome that poverty which thy choice hath sanctified ? How resolutely shall I grapple with the temptations of that enemy , whom thou hast foiled for me ? How ●hearfully should I passe through ●hose miseries and that death , which ●hou hast sweetned ? With what comfortable assurance shall I look upon the face of that mercifull Justice which thou hast satisfied ? But oh what a blessed inheritance hast thou in ●ine infinite love provided for me ? 〈◊〉 inheritance incorruptible , and un●●filed , and that fadeth not away , re●erved in heaven for me ; so as when ●●y earthly house of this Tabernacle ●hall be dissolved , I have a building of God , an house not made with ●ands , eternall in the heavens : An ●ouse ? Yea , a Palace of heavenly ●●ate and magnificence ; neither is it ●esse then a kingdome that abides there ●or me : a kingdome so much more ●bove these worldly Monarchies , as ●eaven is above this clod of earth : Now , Lord , what conceits , what affections of mine can be in the least sort answerable to so transcendent mercy ? If some friend shall have been pleased to bestow some mean Legacy upon me ; or shall have feoffed me in some few acres of his Land ; how deeply do I finde my self obliged to the love and memory of so kinde a Benefactor ? O then , Lord , how can my soul be capable of those thoughts and dispositions , which may reach to the least proportion of thine infinite bounty , who of a poor worm on earth , hast made me an heir of the kingdome of heaven ? Wo is me , how subject are these earthly principalities to hazard , and mutability , whether through death , or insurrection ; but this Crown which thou hast laid up for me is immarcescible ; and shall sit immovably fast upon my head , not for years , not for millions of ages , but for all eternity ; Oh let it be my heaven here below , in the mean while , to live in a perpetuall fruition of thee , and to begin those Alelujahs to thee here , which shall be as endlesse as thy mercy , and my blessednesse . SECT . 1. The improvement of our love to Christ for the mercy of his deliverance , of the tuition of his Angels , of the powerfull working of his good Spirit . HAdst thou been pleased to have translated me from thy former Paradise , the most delightfull seat of mans originall integrity and happinesse , to the glory of the highest heaven , the preferment had been infinitely gracious ; but to bring my soul from the nether most hell and to place it among the Chore of Angels , doubles the thank of thy mercy , and the measure of my obligation : How thankfull was thy Prophet but to an Ebedmelech , that by a cord and rags let down into that dark dungeon , helpt him out of that uncomfortable pit wherein he was lodged ; yet , what was there but a little cold , hunger , stench , closenesse , obscurity ? Lord , how should I blesse thee , that hast fetcht my soul from that pit of eternall horrour , from that lake of fire and brimstone , from the everlasting torments of the damned , wherein I had deserved to perish for ever ? I will sing of thy power ; unto thee , O my strength , will I sing ; for God is my deliverer , and the God of my mercie . But , O Lord , if yet thou shouldst leave me in my own hands , where were I ? how easily should I be rob'd of thee with every temptation ? how should I be made the scorn and insultation of men and devils ? It is thy wonderfull mercy that thou hast given thine Angels charge over me ; Those Angels great in power , and glorious in Majesty are my sure ( though invisible ) guard : O blessed Jesu , what an honour , what a safety is this , that those heavenly spirits which attend thy throne should be my champions ; Those that ministred to thee after thy temptation , are ready to assist and relieve me in mine ; they can neither neglect their charge , because they are perfectly holy , nor fail of their victory , because they are ( under thee ) the most powerfull . I see you , O ye blessed Guardians , I see you by the eye of my faith , no lesse truly , then the eye of my sense sees my bodily attendants ; I do truly ( though spiritually ) feel your presence by you gratious operations , in , upon , and for me ; and I do heartily blesse my God and yours , for you , and for those saving offices that ( through his mercifull appointment ) you ever do for my soul . But as it was with thine Israelies of old , that it would not content them that thou promisedst , and wouldst send thine Angell before them , to bring them into the Land flowing with milk and honey , unlesse thy presence , O Lord , should also go along with them ; so is it still with me and all thine , wert not thou with , and in us , what could thine Angels do for us ? In thee it is that they move and are ; The same infinite Spirit which works in , and by them , works also in me : From thee it is , O thou blessed and eternall Spirit , that I have any stirrings of holy motions , any breathings of good desires , any life of grace , any will to resist , any power to overcome evill ; It is thou , O God , that girdest me with strength unto battell ; thou hast given me the shield of thy salvation ; thy right hand hath holden me up ; thou hast also given me the necks of mine enemies . Glory and praise be to thee , O Lord , which alwaies causest us to triumph in Christ ; who crownest us with loving kindnesse , and tender mercies ; and hast not held us short of the best of thy favours . Truly , Lord , hadst thou given us but a meer beeing , as thou hast done to the lowest rank of thy creatures , it had been more then thou owest us : more then ever we could be able to requite to thy divine bounty ; for every beeing is good , and the least degree of good is farre above our worthiness ; But , that to our beeing thou hast added life , it is yet an higher measure of thy mercy ; for certainly , of thy common favours , life is the most precious ; yet this is such a benefit as may be had and not perceived ; for even the plants of the earth live and feel it not ; that to our life therefore thou hast made a further accession of sense , it is yet a larger improvement of thy beneficence : for this faculty hath some power to manage life ; and makes it capable to affect those means which may tend to the preservation of it , and to decline the contrary ; but this is no other then the brute creatures enjoy equally with us , and some of them beyond us : that therefore to our sense thou hast blessed us with a further addition of reason , it is yet an higher pitch of munificence ; for hereby we are men ; and , as such , are able to attain some knowledge of thee our Creator , to observe the motions of the heavens , to search into the natures of our fellow-creatures , to passe judgement upon actions , and events , and to transact these earthly affairs to our own best advantage . But when all this is done , wo were to us if we were but men ; for our corrupted reason renders us of all creatures the most miserable : that therefore to our reason thou hast superadded faith ; to our nature grace ; and of men hast made us Christians ; and to us , as such , hast given thy Christ , thy Spirit ; and thereby made us of enemies , sons , and heirs ; co-heirs with Christ of thine eternall and most glorious kingdome of heaven ; yea , hast incorporated us into thy self , and made us one spirit with thee our God ; Lord , what room can there be possibly in these strait and narrow hearts of ours for a due admiration of thy transcendent love and mercy ? I am swallowed up , O God , I am willingly swallowed up in this bottomelesse abysse of thine infinite love ; and there let me dwell in a perpetuall ravishment of spirit , till being freed from this clog of earth , and filled with the fulness of Christ , I shall be admitted to enjoy that , which I cannot now reach to wonder at , thine incomprehensible blisse , and glory which thou laid up in the highest heavens for them that love thee , in the blessed communion of all thy Saints , and Angels , thy Cherubim , and Seraphim , Thrones , Dominions , and Principalities , and Powers ; in the beatificall presence of thee the ever-living God , the eternall Father of Spirits , Father , Son , holy Ghost , one infinite Deity , in three , co-essentially , co-eternally , co-equally glorious persons ; To whom be blessing , honour , glory , and power for ever and ever . Amen , Allelujah . THE CHRISTIAN , LAID Forth in his whole DISPOSITION AND CARRIAGE . By J. H. D. D. B. N. London , Printed by E. Cotes , for John Sweeting , at the Angell in Popes-head Alley , 1652. The Contents . The Exhortatory Preface . § . 1. THe Christians disposition . § . 2. His expence of the day . § . 3. His recreations . § . 4. His meals . § . 5. His nights rest . § . 6. His carriage . § . 7. His resolution in matter of religion . § . 8. His discourse . § . 9. His devotion . § . 10. His sufferings . § . 11. His conflicts . § . 12. His death . An Exhortary Preface to the Christian Reader . OVt of infallible rules and long experience have I gathered up this true character of a Christian : A labour ( some will think ) might have been well spared : Every man professes both to know and act this part ; Who is there that would not be angry , if but a question should be made either of his skill , or interest ? Surely , since the first name given at Antioch , all the beleeving world hath been ambitious of the honour of it ; how happy were it , if all that are willing to wear the livery , were as ready to do the service . But it fals out here , as in the case of all things that are at once honourable , and difficult , every one affects the title , few labour for the truth of the atchievement . Having therefore leisure enough to look about me , and finding the world too prone to this worst kinde of hypocrisie , I have made this true draught , not more for direction , then for tryall . Let no man view these lines as a stranger , but when he looks in this glasse , let him ask his heart whether this be his own face ; yea , rather when he sees this , face , let him examine his heart whether both of them agree with their pattern . And where he findes his failings , ( as who shall not ? ) let him strive to amend them ; and never give over , whiles he is any way lesse fair then his copy . In the mean time , I would it were lesse easie , by these rules , to judg even of others besides our selves ; or , that it were uncharitable to say , there are many Professors , few Christians ; If words and forms might carry it , Christ would have Clients enow : but if holinesse of disposition , and uprightnesse of carriage must be the proof , woe is me , In the midst of the Land , among the people , there is as the shaking of an Olive tree , and as the gleaning Grapes where the Vintage is done . ( Esai . 24. 13. ) For where is the man hath obtained the mastery of his corrupt affections , and to be the Lord of his unruly appetite ? that hath his heart in heaven , whiles his living carkasse is stirring here upon earth ? that can see the invisible , and secretly enjoy that Saviour , to whom he is spiritually united ? That hath subdued his will and reason to his beleefe ; that fears nothing but God ; loves nothing but goodnesse ; hates nothing but sin ; rejoyceth in none but true blessings ? Whose faith triumphs over the world ; whose hope is anchored in heaven : whose charity knows no lesse bounds then God , and men : whose humility represents him as vile to himself , as he is honorable in the reputation of God ; who is wise heaven ward ; however he passes with the world ; who dares be no other then just whether he win or l●se ; who is frugally liberall , discreetly couragous , holily temperate a● who is even a thrifty manager of his houres , so dividing the day betwixt his God , and his Vocation , that neither shall finde fault with a just neglect , or an unjust partiality : whose recreations are harmlesse , honest , warrantable , such as may refresh nature , not debauch it : whose diet is regulated by health , not by pleasure , as one whose table shall be no altar to his belly , nor snare to his soul : who in his seasonable repose lies down , and awakes with God , caring only to relieve his spirits ; not to cherish sloth . Whose carriage is meek , gentle , compliant , beneficiall in whatsoever station ; in Magistracy unpartially just ; in the Ministery conscionably faithful ; in the rule of his family wisely provident , and religiously exemplary ; Shortly , who is a discreet and loving yoke-fellow , a tender and pious parent , a dutious and awfull sonne : an humble and obsequious servant , an obedient and loyall subject . Whose heart is constantly setled in the main truthes of Christian Religion , so as he cannot be removed ; in litigious points , neither too credulous , nor too peremptory : whose discourse is such as may be meet for the expressions of a tongue that belongs to a sound , godly , and charitable heart ; whose breast continually burnes with the heavenly fire of an holy devotion ; whose painfull sufferings are overcome with patience , and chearfull resolutions ; whose conflicts are attended with undaunted courage , and crowned with an happy victory : Lastly , whose death is not so full of fear and anguish , as of strong consolations in that Saviour , who hath overcome and sweetned it ; nor of so much dreadfulnesse in it selfe , as of joy in the present expectation of that blessed issue of a glorious immortality , which instantly succeeds it . Such is the Christian whom we doe here characterize , and commend to the world both for tryall , and imitation ; neither know I which of these many qualifications can be missing in that soul , who layes a just claim to Christ , his Redeemer . Take your hearts to task , therefore my dear brethren , into whose hands soever these lines shall come : and , as you desire to have peace at the last , ransack them thoroughly ; not contenting your selves with a perfunctory , and fashionable over-sight ( which wil one day leave you irremediably miserable ) but so search , as those that resolve not to give over till you finde these gracious dispositions in your bosoms , which I have here described to you : so shall we be , and make each other happy in the successe of our holy labours ; which the God of heaven blesse in both our hands , to his owne glory ; and our mutual comfort in the day of the appearing of our Lord Jesus Christ , Amen . THE CHRISTIAN . SECT . 1. His Disposition . THE Christian is a man and more ; an earthly Saint , an Angell cloathed in flesh ; the only lawfull Image of his Maker , and Redeemer ; the abstract of Gods Church on earth : a modell of heaven made up in clay ; the living Temple of the holy Ghost . For his disposition , it hath in it as much of heaven , as his earth may make room for ; He were not a man , if he were quite free from corrupt affections ; but these he masters , and keeps in with a strait hand ; and if at any time they grow test●y and headstrong , he breaks them with a severe discipline , and will rather punish himself , then not tame them ; He checks his appetite with discreet , but strong denials , and forbears to pamper nature , lest it grow wanton , and impetuous ; He walks on earth , but converses in heaven ; having his eyes fixed on the invisible , and enjoying a sweet communion with h●s God , and Saviour ; Whiles all the rest of the world sits in darknesse , he lives in a perpetuall light ; the heaven of heavens is open to none but him ; thither his eye pierceth , and beholds those beams of inaccessible glory , which shine in no face but his : The deep mysteries of godlinesse which to the great Clerks of the world are as a book clasped and sealed up , lye open before him fair and legible ; and whiles those book-men know whom they have heard of , he knowes whom he hath beleeved : He will not suffer his Saviour to be ever out of his eye ; and if through some worldly interceptions , he lose the fight of that blessed object for a time , he zealously retrives him , not without an angry theck of his own mis-carriage ; and is now so much the more fixed by his former flackning ; so as he will hence forth sooner part with his soul , then his Redeemer . The termes of entirenesse wherein he stands with the Lord of life , are such as he can feel ; but cannot expresse , though hee should borrow the language of Angels : it is enough that they two are one spirit : His reason is willingly captivated to his faith ; his will to his reason ; and his affections to both : He fears nothing that he sees in comparison of that which he sees not ; and displeasure is more dreadfull to him then smart : Good is the adequate object of his love ; which he duly proportions according to the degrees of its eminence ; affecting the chief good , not without a certain ravishment of spirit ; the lesser with a wise and holy moderation . Whether he do more hate sin , or the evill spirit that suggests it , is a question ; Earthly contents are too mean grounds whereon to raise his joy ; these , as he baulks not when they meet him in his way , so he doth not too eagerly pursue ; he may taste of them , but so , as he had rather fast then surfet . He is not insensible of those losses which casualty , or enmity may inflict ; but that which lies most heavily upon his heart , is his sin : This makes his sleep short and troublesome , his meals stomachlesse , his recreations listlesse ; his every thing , tedious ; till he finde his soul acquitted by his great Surety in heaven : which done , he feels more peace and pleasure in his calm , then he found horrour in the tempest . His heart is the store-house of most precious graces : That faith whereby his soul is established , triumphs over the world , whether it allure , or threaten ; and bids defiance to all the powers of darknesse ; not fearing to be foiled by any opposition : His hope cannot be discouraged with the greatest difficulties ; but bears up against naturall impossiblities ; and knows how to reconcile contradictions ; His charity is both extensive , and servent ; barring out no one that bears the face of a man ; but pouring out it self upon the houshold of faith ; that studies good constructions of men , and actions ; and keeps it self free both from suspicion , and censure : Grace doth not more exalt him , then his humility depresses him : Were it not for that Christ who dwels in him , he could think himself the meanest of all creatures ; now , he knows he may not disparage the Deity of him , by whom he is so gloriously inhabited ; in whose only right he can be as great in his own thoughts , as he is despicable in the eyes of the world . He is wise to God-ward , however it be with him for the world ; and well knowing he cannot serve two masters , he cleaves to the better ; making choice of that good part which can never be taken from him ; not so much regarding to get that which he cannot keep , as to possesse himself of that good which he cannot lose . He is just in all his dealings with men ; hating to thrive by injury , and oppression ; and will rather leave behind something of his own , then filch from anothers heap . He is not close fisted , where there is just occasion of his distribution ; willingly parting with those metals which he regards only for use ; not caring for either their colour , or substance ; earth is to him no other then it self , in what ●hiew so ever it appeareth . In every good cause he is bold as a Lion ; and can neither fear faces , nor shrink at dangers : and is rather heartned with opposition , pressing so much the more where he finds a large door open , and many adversaries ; and when he must suffer , doth as resolutely stoop , as he did before valiantly resist . He is holily temperate in the use of all Gods blessings , as knowing by whom they are given , and to what end ; neither dares either to mis-lay them , or to mis-spend them lavishly : as duly weighing upon what tearmes he receives them ; and fore-expecting an account . Such an hand doth he carry upon his pleasures and delights , that they run not away with him ; he knows how to slacken the reins without a debauched kind of dissolutenesse , and how to straiten them without a sullen rigour . SECT . 2. His expence of the day . HE lives as a man that hath borrowed his time , and challenges not to be an owner of it ; caring to spend the day in a gracious and well-governed thrift ; His first mornings task , after he hath lifted up his heart to that God who gives his beloved sleep , shall be to put himself into a due posture , wherein to entertain himself , and the whole day : which shall be done , if he shall effectually work his thoughts to a right apprehension of his God , of himself , of all that may concern him . The true posture of a Christian then , is this ; He sees still heaven open to him , and beholds and admires the light inaccessible ; he sees the all-glorious God ever before him ; the Angels of God about him ; the evill spirits aloof off enviously groyning , and repining at him ; the world under his feet , willing to rebell , but forced to be subject ; the good creatures ready to tender their service to him ; and is accordingly affected to all these ; he sees heaven open with joy and desire of fruition ; he sees God with an adoring awfulnesse ; he sees the Angels with a thankfull acknowledgement , and care not to offend them ; he sees the evill spirits with hatred and watchfull indignation ; he sees the world with an holy imperiousnesse , commanding it for use , and scorning to stoop to it for observance ; Lastly , he sees the good creatures , with gratulation , and care to improve them to the advantage of him that lent them . Having thus gathered up his thoughts , and found where he is , he may now be fit for his constant devotion ; which he fals upon , not without a trembling veneration of that infinite and incomprehensible Majesty , before whom he is prostrate ; now he climes up into that heaven , which he before did but behold ; and solemnly pours out his soul in hearty thanksgivings , and humble supplications into the bosome of the Almighty ; wherein his awe is so tempered with his faith , that whiles he labours under the sense of his own vilenesse , he is raised up in the confidence of an infinite mercy ; now he renues his feeling interest in the Lord Jesus Christ his blessed Redeemer ; and labours to get in every breath new pledges of his gracious entirenesse ; so seasoning his heart with these earely thoughts of piety , as that they stick by him all the day after . Having thus begun with his God , and begg'd his blessing : he now finds time to addresse himself to the works of his calling ; To live without any vocation , to live in an unwarrantable vocation , not to labour in the vocation wherein he lives , are things which his soul hateth : These businesses of his calling therefore , he followes with a willing and contented industry ; not as forced to it by the necessity of humane Laws , or as urged by the Law of necessity , out of the sense or fear of want : nor yet contrarily , out of an eager desire of enriching himself in his estate , but in a conscionable obedience to that God who hath made man to labour as the sparks to flye upward ; and hath laid it upon him both as a punishment , and charge : In the sweat of thy brows shalt thou eat thy bread . In an humble alacrity he walks on in the way , wherein his God hath set him ; yet not , the while , so intent upon his hands , as not to tend his heart ; which he lifts up in frequent ejaculations to that God , to whom he desires to be approved in all his endevours ; ascribing all the thanks both of his ability , and successe to that omnipotent hand : If he meet with any rubs of difficulty in his way , hee knows who sent them , and who can remove them ; not leglecting any prudentiall means of remedy , he is not to seek for an higher redresse . If he have occasion of trading with others ; his will may not be the rule of his gain , but his conscience ; neither dares he strive for what he can get , but what he ought : Equity is here the Clerk of the Market ; and the measure which he would have others mete out to himself , is the standard whereby he desires to be tryed in his mensurations to all other . He hates to hoise prices upon occasion of his neighbours need ; and to take the advantage of forfaits by the clock . He is not such a slave to his trade , as not to spare an hour to his soul ; neither dares he so lavish as utterly to neglect his charge upon whatever pretence of pleasure , or devotion . Shortly , he takes his work at the hand of God , and leaves it with him : humbly offering up his services to his great Master in heaven ; and after al his labour fits comfortably down in the conscience of having faithfully done his task , though not without the intervention of many infirmities . SECT . 3. His Recreations . HIs recreations ( for even these humane frailty will sometimes call for ) are such , as may be meet relaxatiōs to a mind over-bent , and a body tired with honest and holy employments ; safe , inoffensive , and for time and measure fitly proportioned to the occasion ; like unto soft musick betwixt two long and stirring Acts ; like unto some quick and savory sauce to a listlesse , and cloyed stomach ; like unto a sweet nap after an over-watching . He is far from those delights that may effeminate , or corrupt the mind ; abhorring to sit by those pleasures , from which he shall not rise better : He hates to turn pastime into trade ; not abiding to spend more time in whetting , thèn till his edge be sharp ; In the height of his delectations he knows to enjoy God ; from whom as he fetches his allowance , so he craves and expects a gracious acceptation , even whē he lets himself most loose . And if at any time he have gone beyond his measure , he chides himself for the excesse , and is so much the more carefull ever after to keep within compasse . He can onely make a kind of use of those contentments , wherewith light minds are transported : and can manage his disports without passion ; and leave a loser without regret . A smile to him is as much as a loud laughter to the worldling ; neither doth he entertain mirth as his ordinary attendant , but as his retainer to wait upon his serious occasions : and finally , so rejoyceth , as if he rejoyced not . SECT . 4. His meals . HIs meals are such as nature requires , and grace moderates ; not pinching himself with a penurious niggardlinesse , nor pampering himself with a wanton excesse : His palate is the least part of his care ; so as his fare may be wholesome , he stands not upon delicacy . He dares not put his hand to the dish till he have lookt up to the owner ; and hates to put one morsell into his mouth , unblessed ; and knows it his duty to give thanks for what he hath paid for ; as well considering , that neither the meat that he eats , nor the hand and mouth that receives it , nor the mawe that digests it , nor the metall that buies it , is of his own making : And now having fed his belly , not his eye , he rises from his board , satisfied , not glutted ; and so be stirs himself upon his calling , as a man not more unwieldy by his repast , but more chearfull ; and as one that would be loth his gut should be any hindrance to his brain , or to his hand . If he shall have occasion to entertain himself and his friends more liberally , he dares not lose himself in his feast ; he can be soberly merry , and wisely free ; only in this he is willing not to be his own man , in that he gives himself for the time to his guests . His Cator is friendly thrift ; and Temperance keeps the boards end , and carves to every one the best measure of enough : As for his own diet , when he is invited to a tempting variety , he puts his knife to his throat ; neither dares he feed without feare , as knowing who overlooks him : Obscenity , detraction , scurrility ; are barred from his table ; neither do any words sound there that are lesse savoury then the dishes . Lastly , he so feeds , as if he sought for health in those viands , and not pleasure ; as if he did eat to live ; and rises not more replenished with food , then with thankfulnesse . SECT . 12. His nights rest . IN a due season he betakes himself to his rest , he presumes not to alter the Ordinance of day , and night , nor dares confound , where distinction is made by his Maker ; It is not with him as with the brute creatures , that have nothing to look after but the meer o-obedience of nature ; he doth not therefore lay himself down as the swine in the stye , or a dog in the kennell , without any further preface to his desired sleep , but improves those faculties which he is now closing up , to a meet preparation for an holy repose ; for which purpose , he first casts back his eye to the now-expired day ; and seriously considers how he hath spent it ; and will be sure to make his reckonings even with his God , before he part . Then he lifts up his eyes and his heart to that God , who hath made the night for man to rest in ; and recommends himselfe earnestly to his blessed protection : and then closeth his eyes in peace , not without a serious meditation of his last rest ; his bed represents to him , his grave ; his linnen , his winding sheet ; his sleep , death ; the night , the many days of darknesse : and shortly , he so composeth his soul , as if he lookt not to wake till the morning of the resurrection : After which if he sleep , he is thankfully chearefull ; if he sleep not , his reins chasten , and instruct him in the night season : and if sleep be out of his eyes , yet God and his Angels are not : Whensoever he awakes , in those hands he finds himself , and therefore rests sweetly , even when he sleeps not . His very dreams however vain , or troublesome , are not to him altogether unprofitable , for they serve to bewray not only his bodily temper , but his spirituall weaknesses , which his waking resolutions shall endevour to correct . He so applies himselfe to his pillow , as a man that meant not to be drowned in sleep , but refreshed ; not limiting his rest by the insatiable lust of a sluggish and drowzie stupidnesse , but by the exigence of his health , and abilitation to his calling ; and rises from it ( not too late ) with more appetite to his work , then to a second slumber ; chearfully devoting the strength renued by his late rest , to the honour and service of the giver . SECT . 11. His carriage . HIs carriage is not strange , insolent , surly , and overly contemptuous , but familiarly meek , humble , courteous : as knowing what mold he is made of ; and not knowing any worse man then himself ; He hath an hand ready upon every occasion to be helpfull to his neighbour ; as if he thought himself made to do good ; He hates to sell his breath to his friend , where his advice may be usefull ; neither is more ambitious of any thing under heaven , then of doing good offices ; It is his happinesse if he can reconcile quarrels , and make peace between dissenting friends . When he is chosen an Umpire , he will be sure to cut even betwixt both parties ; and commonly displeaseth both , that he may wrong neither ; if he be called forth to Magistracy , he puts off all private interests , and commands friendship to give place to justice ; Now he knows no cousens , no enemies ; neither cousens for favour , nor enemies for revenge ; but looks right forward to the cause , without squinting aside to the persons . No flattery can keep him from brow-beating of vice ; no fear can work him to discourage vertue : Where severity is requisite , he hates to enjoy anothers punishment ; and where mercy may be more prevalent , he hates to use severity : Power doth not render him imperious and oppressive , but rather humbles him in the awfull expectation of his account . If he be called to the honour of Gods Embassie to his people , he dares not but be faithfull in delivering that sacred Message , he cannot now either fear faces , or respect persons ; it is equally odious to him to hide and smother any of Gods counsell , and to foist in any of his own to suppresse truth and to adulterate it ; He speaks not himself , but Christ , and labours not to tickle the ear , but to save soules : So doth he goe before his flock as one that means to feed them no lesse by his example , then by his doctrine ; and would condemn himself , if he did not live the Gospel , as well as preach it ; He is neither too austere in his retirednesse , nor too good-cheap in his sociablenesse ; but carries so eaven an hand that his discreet affablenesse may be free from contempt , and that he may win his people with a loving conversation ; If any of his charge be miscarried into an errour of opinion , he labours to reclaim him by the spirit of meeknesse ; so as the mis-guided may reade nothing but love in his zealous conviction ; if any be drawn into a vicious course of life , he fetches him back with a gentle , yet powerfull hand ; by an holy importunity , working the offender to a sense of his owne danger , and to a saving penitence . Is he the master of a family ? he dares not be a Lion in his own house ; cruelly tyrannizing over his meanest drudge : but so moderately exercises his power , as knowing himself to be his apprentices fellow-servant ; He is the mouth of his meiny to God , in his dayly devotions ; offering up for them the calves of his lips , in his morning and evening sacrifice and the mouth of God unto them in his wholesome instructions , and al godly admonitions : he goes before them in good examples of piety , and holy conversation , and so governs , as one that hathmore then meer bodies committed to his charge . Is he the husband of a wife ? He carries his yoak even ; not laying too much weight upon the weaker neck , His helper argues him the principall ; and he so knows it ; that he makes a wise use of his just inequality : so remembring himself to be the superiour , as that he can be no other then one flesh : He maintains therefore his moderate authority with a conjugall love , so holding up the right of his sexe , that in the mean time he doth not violently clash with the britler vessel : As his choice was not made by weight , or by the voice , or by the hiew of the hide , but for pure affection grounded upon vertue ; so the same regards hold him close to a constant continuance of his chast love ; which can never yeeld either to change or intermission . Is he a father of children ? he looks upon them as more Gods then his own ; and governs them accordingly : He knows it is only their worse part which they have received from his loins , their diviner half is from the father of lights , and is now become the main part of his charge . As God gave them to him , and to the world by him : so his chief care is , that they may be begotten again to God ; that they may put off that corrupt nature which they took from him , and be made partakers of that divine nature which is given them in their regeneration . For this cause he trains them up in all vertuous and religious education : he sets them in their way , corrects their exorbitances , restraines their wilde desires and labours to frame them to all holy dispositions ; and so bestows his fatherly care upon , and for them , as one that had rather they should be good then rich , and would wish them rather dead , then debaucht : he neglects not al honest means of their provision , but the highest point he aims at , is to leave God their patrimony . In the choice of their calling , or match , he propounds , but forces not , as knowing they have also wils of their own , which it is fitter for him to bow , then to break . Is he a son ? he is such as may be fit to proceed from such loins . Is he a servant ? he cannot but be officious : for he must please two masters , though one under , not against the other ; when his visible master sees him not , he knowes he cannot be out of the eye of the invisible ; and therefore dares not be either negligent , or unfaithfull . The work that he undertakes , he goes through , not out of fear , but out of conscience , and would doe his businesse no otherwise then well , though he served a blind master ; He is no blab of the defects at home , and where he cannot defend , is ready to excuse : He yeelds patiently to a just reproof , and answers with an humble silence : and is more carefull not to deserve , then to avoid stripes . Is he a subject ? He is awfully affected to Soveraignty , as knowing by whom the powers are ordained ; He dares not curse the King , no not in his thought ; nor revile the Ruler of his people , though justly faulty : much lesse dare be sclander the footsteps of Gods anointed . He submits not only for wrath , but also for conscience sake , to every Ordinance of God , yea , to every Ordinance of man for the Lords sake ; not daring to disobey in regard of the oath of God ; If he have reacht forth his hand to cut off but the skirt of the Royall robe , his heart smites him : He is a true paymaster , and willingly renders tribute to whom tribute , custome to whom custome , honour to whom honour is due ; and justly divides his duties betwixt God and Caesar . Finally , in what ever relation he stands , he is diligent , faithfull , conscionable , observant of his rule , and carefull to be approved such , both to God and men . SECT . 7. His resolution in matter of Religion . HE hath fully informed himself of all the necessary points of religigion ; and is so firmly grounded in those fundamentall and saving truths , that he cannot be carried about with every wind of doctrine ; as for collaterall and unmateriall verities , he neither despiseth , nor yet doth too eagerly pursue them ; He lists not to take opinions upon trust ; neither dares absolutely follow any guide , but those who he knows could not erre ; He is ever suspicious of new faces of Theologicall truths ; and cannot think it safe to walk in untroden paths : Matters of speculation are not unwelcome to him ; but his chief care is to reduce his knowledge to practise , and therefore he holds nothing his own , but what his heart hath appropriated , and his life acted : He dares not be too much wedded to his own conceit ; and hath so much humility , as to think the whole Church of Christ upon earth wiser then himself ; However he be a great lover of constancy , yet upon better reason he can change his mind in some litigious , and un-importing truths , and can be silent where he must dissent . SECT . 8. His discourse . HIs discourse is grave , discreet , pertinent , free from vanity , free from offence ; In secular occasions nothing fals from him but seasonable and well-advised truths ; In spirituall , his speech is such , as both argues grace , and works it : No foul and unsavoury breath proceeds out of his lips ; which he abides not to be tainted with any rotten communication , with any slanderous detraction : If in a friendly merriment he let his tongue loose to an harmlesse urbanity , that is the furthest he dares goe ; scorning to come within the verge of a base scurrility . He is not apt to spend himself in censures , but as for revilings , and cursed speakings against God , or men , those his soul abhorreth . He knowes to reserve his thoughts by locking them up in his bosome under a safe silence , and when he must speak , dares not be too free of his tongue , as well knowing that in the multitude of words there wanteth not sinne . His speeches are no other then seasonable , and well fitted both to the person , and occasion ; Jigges at a funerall , Lamentations at a feast , holy counsell to scorners , discouragements to the dejected , and applauses to the prophane , are hatefull to him ; He meddles not with other mens matters , much lesse with affairs of State but keeps himself wisely within his own compasse : Not thinking his breath well spent , where he doth not either teach , or learn. SECT . 9. His devotion . HE is so perpetually resident in heaven , that he is often in every day before the throne of Grace ; and he never comes there without supplicatiō in his hand ; wherein also he loves to be importunate ; and he speeds accordingly , for he never departs empty ; whiles other cold suiters that come thither but in some good fits of devotion , obtain nothing but denials ; He dares not presse to Gods foot-stool in his own name , ( he is conscious enough of his own unworthinesse ) but he comes in the gracious and powerfull name of his righteous Mediatour , in whom he knows he cannot but be accepted ; and in an humble boldnesse for his only sake craves mercy ; no man is either more awfull , or more confident ; When he hath put up his petition to the King of heaven , he presumes not to stint the time , or manner of Gods condescent ; but patiently and faithfully waits for the good hour , and ●eaves himself upon that infinite wisdome and goodnesse . He doth not affect length so much as fervour ; neither so much minds his tongue as his heart . His prayers are suited according to the degrees of the benefits sued for ; He therefore begs grace absolutely ; temporall blessings with limitation ; and is accordingly affected in the grant : Neither is he more earnest in craving mercies , then he is zealously desirous to be retributory to God , whē he hath received them : not more heartily suing to be rich in grace , then to improve his graces to the honour and advantage of the bestower : With an awfull and broken heart doth he make his addresses to that infinite Majesty , from whose presence he returns with comfort and joy : His soule is constantly fixed there whither he powres it out ; distraction and distrust are shut out from his closet ; and he is so taken up with his devotiō , as one that makes it his work to pray : And when he hath offered up his sacrifices unto God , his faith listens and looks in at the door of heaven to know how they are taken . SECT . 10. His sufferings . EVery man shows fair in prosperity ; but the main triall of the Christian is in suffering ; any man may steer in a good gale , and clear sea , but the Mariners skill will be seen in a tempest : Herein the Christian goes beyond the Pagans , not practise only , but admiration ; We rejoyce in tribulation , saith the chosen Vessell ; Lo here a point transcending all the affectation of Heathenism . Perhaps some resolute spirit , whether out of a natural fortitude , or out of an ambition of fame or earthly glory , may set a face upon a patient enduring of losse , or pain , but never any of those heroick Gentiles durst pretend to a joy in suffering ; Hither can Christian courage reach ; knowing that tribulation worketh patience , and patience , experience , and experience , hope , and hope maketh not ashamed . Is he bereaved of his goods and worldly estate ? he comforts himself in the conscience of a better treasure that can never be lost ; Is he afflicted with sicknesse ? his comfort is that the inward man is so much more renued daily , as the outward perisheth : Is he slandered and unjustly disgraced ? his comfort is that there is a blessing , which will more then make him amends ; Is he banished ? he knows he is on his way home-ward ; Is he imprisoned ? his spirit cannot be lockt in ; God and his Angels cannot be lockt out ; Is he dying ? To him to live is Christ , and to dye is gain ; Is he dead ? He rests from his labours , and is crowned with glory : Shortly , he is perfect gold that comes more pure out of the fire then it went in ; neither had ever been so great a Saint in heaven , if he had not passed through the flames of his tryall here upon earth . SECT . 11. His conflicts . HE knows himself never out of danger ; and therefore stands ever upon his guard ; neither of his hands are empty ; the one holds out the shield of faith ; the other manageth the sword of the spirit ; both of them are employed in his perpetual conflict . He cannot be weary of resisting , but resolves to dye fighting : He hath a ward for every blow ; and as his eye is quick to discern temptations , so is his hand and foot nimble to avoid them : He cannot be discouraged with either the number or power of his enemies , knowing that his strength is out of himself , in him in whom he can do all things ; and that there can be no match to the Almighty ; He is carefull not to give advantage to his vigilant adversary ; and therefore warily avoids the occasions of sinne : and if at any time he be overtaken with the suddainnesse , or subtilty of a temptation , he speedily recovers himself by a serious repentance ; and fights so much the harder because of his foil . He hates to take quarter of the spirituall powers ; nothing lesse then death can put an and to to this quarrell ; nor nothing below victory . SECT . 12. His death . HE is not so careful to keep his soul within his teeth , as to send it forth well addressed for happinesse : as knowing therefore the last brunt to be most violent , he rouzeth up his holy fortitude to encounter that King of fear , his last enemy , Death ; And now after a painfull sicknesse , and a resolute expectation of the fiercest assault , it fals out with him as in the meeting of the two hostile brothers , Jacob and Esau , in stead of grapling he finds a courteous salutation , for stabs , kisses ; for height of enmity , offices of love ; Life could never befriend him so much , as Death offers to do : That tenders him ( perhaps a rough , but ) a sure hand to lead him to glory ; and receives a welcome accordingly : Neither is there any cause to marvell at the change ; The Lord of life hath wrought it ; he having by dying subdued death , hath reconciled it to his own ; and hath ( as it were ) beaten it into these fair tearms with all the members of his mysticall body : so as whiles unto the enemies of God , Death is still no other then a terrible executioner of divine vengeance , he is to all that are in Christ , a plausible and sure convoy unto blessednesse ; The Christian therefore now laid upon his last bed , when this grim messenger comes to fetch him to heaven , looks not so much at his dreadfull visage , as at his happy errand : and is willing not to remember what death is in it self , but what it is to us in Christ ; by whom it is made so usefull and beneficiall , that we could not be happy without it ; Here then comes in the last act , and employment of faith ; ( for after this brunt passed , there is no more use of faith , but of vision ) that heartens the soul in a lively apprehension of that blessed Saviour , who both led him the way of suffering , and is making way for him to everlasting glory : That shews him Jesus the Authour and finisher of our faith , who for the joy that was set before him , endured the Crosse , despising the shame , and is set down at the right hand of the throne of God ; That clings close unto him , and lays unremoveable hold upon his person , his merits , his blessednesse ; upon the wings of this faith is the soul ready to mount up toward that heaven , which is open to receive it ; and in that act of evolation puts it self into the hands of those blessed Angels who are ready to carry it up to the throne of Glory . Sic , O , sic juvat vivere , sic perire . FINIS . Notes, typically marginal, from the original text Notes for div A45274-e610 Luther in Gal. Hier. Zanch. loc . com . 8. de Symbolo Apost . 
A46267	----	Piety, and poesy. Contracted. By T. J. Jordan, Thomas, 1612?-1685? This text is an enriched version of the TCP digital transcription A46267 of text R217089 in the English Short Title Catalog (Wing J1054). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 60 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A46267 Wing J1054 ESTC R217089 99828790 99828790 33221 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46267) Transcribed from: (Early English Books Online ; image set 33221) Images scanned from microfilm: (Early English books, 1641-1700 ; 1968:16) Piety, and poesy. Contracted. By T. J. Jordan, Thomas, 1612?-1685? [42] p. printed for Robert Wood, London : 1643. T.J. = Thomas Jordan. Signatures: [A]¹ B-C D⁴. In verse. Includes "Elegiack poems". Reproduction of the original in the British Library. eng Jesus Christ -- Early works to 1800. A46267 R217089 (Wing J1054). civilwar no Piety, and poesy. Contracted. By T. J. Jordan, Thomas 1643 9028 2 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-01 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Olivia Bottum Sampled and proofread 2003-04 Olivia Bottum Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion PIETY , AND POESY . Contracted . By T. J. LONDON , Printed for Robert Wood , 1643. PIETY , AND POESY . On the Title , that was fixed upon the Cross of our Blessed Saviour : Jesus of Nazareth King of the Jews . Imploration . ALmighty Maker ( on whose Power divine The Seraph and the sacred Cherubin Attend with holy Anthems ) gracious be To my Defign ; Oh make my Poesie Pure as an Angels Essence , that it may Sing in thy Quire , when my neglected Clay Becomes a prostrate Ruine , and is burld To its first Earth , by the forgetfull VVorld ; Oh! may each Line have a celestial Art , To make the Good prove Constant , Bad Convert : Then in this Line I may declare my Muse , Jesus of Nazareth King of the Jews . This was once Pilat's Title , and his Jest When it was fixt on the diviner Crest Of my Eternal Lord : Oh! I must grudge At thee false Pilat , Couldst thou judge thy Judge ? Could thy oblivious Soul so soon expell The apprehension of each Miracle His potent Power performed ? if he wou'd Legions of Angels had secur'd his Bloud From thy insulting Tyranny , for hee That was thy Pris'ner , could have captiv'd Thee : Oh! then how durst thy Rebell heart abuse Jesus of Nazareth King of the Jews . Why ( like a just Judge ) didst not punish them Who ( i th' worst form of malice ) Spit on him ? Why did thy lewder Laws the Traitor miss That seal'd his Master's Murther with a Kiss ? Why did thy black thoughts hold conspiracy To send him to thy long-vow'd Enemy ? His death , Pilat's and Heroa's hatred ends , When True souls suffer , Impious men are Friends . But why did thy injurious Judgement passe On Jesus clear , for guilty Barrabas ? ( A Murtherer ) that did ( like thee ) refuse Jesus of Nazareth King of the Jews . But ( Scriptum est ) Eternity decreed That on the Crosse the King of kings must bleed , Condemn'd by Vassals ; Pilat , dar'st thou sit Upon the Bench for whom the Bar was sit ? Obdurate Judge , could not thy Eyes relent To see the glory of an Innocent Brought to thy guilty Session ? where the Jury Instead of Good , and True , are fraught with Fury Such ( as without Examination ) cry'd , ( With voyces lowd ) Let him be crucified , His Bloud be upon us : thus they accuse Jesus of Nazareth King of the Jews Ye are all guilty , and his bloud will bee On all your Generations : yet agree To call your Verdicts back : No ? then go on : They love no Good , dread no Damnation : Me thinks the purple purchase Judas sent Confessing he Betray'd the Innocent Should give your guilty Sentence an affront , His words were True , He took his Death upon 't : Though 't was a desperate one ; Could he expect A better End for such a bloudy Act ? Like Ends must fall to all who do refuse Jesus of Nazareth King of the Jews All that you can alleadge , is this , He said , Destroy this Temple , and ( without Man's aid ) You shall perceive ( in 3 days space ) that then ( By my own power ) it shall be built agen : Where were your Wisdomes then ? could not your wise And learned Rabbins know the Mysteries This Oracle pronounc'd ? He did foreshew The Temple of his Bodies overthrow : This Temple you do ruine , and you shou'd Pay for the Sacriledge , your guilty Bloud : Although with Stripes and Scorns still you abuse Jesus of Nazareth , King of the Jews . He bears his Cross , toyls till he 's out of breath , Oh! cruel , must he Labour for his Death ? But Simon takes his Burthen , and goes on Under the Tree must bear Salvation : A Fruit that we should for Souls comfort keep , Although the first Plantation makes me weep : Now was their Journy ended , for they saw The place of Death , Skull-bearing-Golgotha ; There was the Cross up-reared , and on that , My Lord was hovsted , nail'd , derided at , This Title plac'd upon him , which ensues , Jesus of Nazareth , King of the Jews . Now doth he Pray , and his dread Father woo To Pardon , cause they know not what they doe ; Now doth his Human Nature loudly cry , Eloi Eloi Lamasabacthanie : Now he resigns the Ghost , his Spirit flies , Hierusalem is fill'd with Prodigies ; The Graves are open'd , the cold Dead come out , Ranging the fatal City round about ; The Temple rends ; how could it stand alone After the Jews remov'd the Corner Stone ? Oh! let this prompt my Soul nere to abuse Jesus of Nazareth , King of the Jews . A Dream of Dooms Day . DReams are the Stories of our Sleep , they be The things that best perswade , Security Is not in beds of softest Down , for they Disturb by Night , like our Designs by Day : Yet there be some who have them in election , To be the Prophets of our next days Action : I shall hold no opinion , but refer Them and their Natures to th' Interpreter : But I 'le declare my own ; The hour of Night , Nature , and Custome , did at once invite My weary Brain to Rest. I made my Prayer To my Preserver , and did straight prepare To entertain their bounty : Not an hour Had Sleep possess'd me with his passive pow'r , But such a Dream I had , as made me flow In my own Sweat and Tears , a greater woe Nere did engrosse the grieving soul of Man , Since those black days , Egipts ten plagues began . The Dream . ME thought up to a barren Mountains head , High as ambitious Babel , I was led By my own gentle Genius , there to fee What was nere taught me by Cosmography , The Quarters of the World ; Casting my eyes Full in the East , the glorious Sun gan rise Just in my Face , his Beams had so much pow'r , They spoil'd my prospect ; yet before an hour Was full expir'd , me thought the Sun began His Declination , it backwards ran , Or else my eys deciev'd me ; all the Air Me thought grew thick , as if it did prepare To give the Earth a showre ; for I could spie The chanting Birds unto their Nests to flie , Beasts to their Caves , the Night-bird to begin Her dismal Note , as when the Day shuts in : And now the Sun was turn'd to darkness to , Night never was so dark , Day did nere shew So opposetly light , so that my Hand Could scarce declare where my own feet did stand ▪ My Senses all were numm'd , and did resign Their Faculties ; I wish'd the Moon would shine , That , since I was depriv'd the short Days light , I might receive som solace from the Night : The Moon did rise , and yet no sooner shone In her full Sphear of Glorie , but was gone , And nothing was left to be understood Where she declined , but an Orb of Bloud . Lord ! how I trembled then , so did the Hill Whereon I stood , as if 't were Sensible Of this prodigious Change , the Stars did fall As soon as fix , and now , were wandring all : Where were ( thought I ) th' Astronomers this year , They did not quote this in the Kalender ? Now down the Hill I creep'd , purpos'd to see How the great City took this Prodigie : I saw 't was full of Lights , ere I was there , I heard the cries of Women , a great fear Possess'd the Poorer sort , and such as those , Whom , Heaven knows , had nought but Lives to lose : The Rich were banquetting , ye might have spyed In such a street a Bridegroom and his Bride Wedded for Lust , and Riches ; here agen , A Crew of costly Drunkards , that had been Making one Day of seven ; there another , Like cursed Cain , destroying his own Brother : Yonder a Fourth , who , in as great excesse , Wasteth his Soul with an Adulteress : Ere I could turn to such another sight , I did behold in Heaven a strange Light , As if 't were burning Brimstone , and , at last , I could perceive it fall like rain , so fast , I thought that Heaven would have dropt , I cry'd All you that will by Faith be Justified , Stir not a foot ; this is the Fatal Day , For which our Saviour bids you Watch and Pray . Great Structures were but Bonfires , Turrets swom In their own Lead , whil'st here poor wretches come Half roasted in the Rain , and Mothers flie Laden with pretty Children , till they die : No Dug can still their crying , and each Kisse The Mother gives , a showre of Sulphur is : Letchers , Insatiate Strumpets , with their shames , As they first met in fire , depart in flames ; No flattering Epitaph , or Elegie , Hangs on the Herse of proud Nobility . The Epidemick fires , at once , do fling Into one Grave , a Vassal , and a King : Our Judges leave the Senate , throw away Their reverend Purple , and in Ashes pray To that great Judge of Heaven , in whose Eys Relenting Pitty , and Compunction lies : Husbands embrace their Wives , but ere they part , Both burn to Cindars , Death had never Dart That gave such cruel Torments ; some do flie To Rivers to asswage their Misery , But all in vain ; for fire hath there more power Than ever water had , the flaming showre Is not to be avoided ; all do run , But none know whether , now my Dream is done ; For here I wak'd , and glad I was to see 'T was but a Dream ; vet Lord , so gracious be To my request , that this Night's Dream may stay Still in my thoughts , then shall I Watch and Pray ; Be ever Penitent with holy Sorrow , For fear thou mak'st my Dream prove true to Morrow . On Lot's Wife looking back to Sodom . COuld not the Angels charge ( weak woman ) turn Thy longing Eyes from seeing Sodom burn ? What Consolation couldst thou think to see In Punishments that were as due to thee ? For 't is without dispute , thy onely Sin Had made thee One , had not thy Husband been His Righteousness preserv'd thee , who went on Without desire to see Confusion Rain on the wretched Citizens , but joy'd That God decreed Thou shouldst not be destroy'd , Nor thy two Daughters , who did likewise flie The flaming Plague , without casting an Eye Towards the burning Towers , what urg'd thee then Since they went on , so to look back agen ? But God whose Mercy would not let his Ire Punish thy Crime , as it did theirs , in fire ; With his divine Compunction did consent At once to give thee Death and Monument ▪ Where I perceive engraved on thy stone Are lines that tend to Exhortation : Which that by thy Offence , I may take heed , I shall ( with sacred application ) Read . The Inscription . IN this Pillar do I lie Buried , where no mortal Eye Ever could my Bones descry . When I saw great Sodom burn To this Pillar I did turn , Where my Body is my Urn . You to whom my Corps I shew Take true warning by my wo , Look not back when God cries Go. They that to ward virtue high If but back they cast an Eye Twice as far do from it flie . Councel then I give to those Which the path to bliste have chose , Turn not back , ye cannot lose . That way let your whole hearts lie , If ye let them backward flie They 'll quickly grow as hard as I. On Eve ' tasting the Apple . THe Fruit was amiable to the Eys , 'T was fit for food , 't was Good , 't would make one Wise , The subtil Serpent wanted neither tale , Nor terms of Art , to set the fruit to sale : Me thinks the words th' Almighty did repeat , In saying Of this Tree yee shall not eat , Proposing punishment likewise , that by The tasting this forbidden fruit , ye die , Should have sufficient force in ye to fright The Tempters craft , and your own Appetite : Could ye conceit , a Serpent ( made as you By th' will of God ) more than your Maker knew ? But 't is in vain my passion thus to vent Gainst you that have receiv'd your punishment , Yet give me leave to grieve ; for , since your fall , That fruit hath wrought diseases in us all . On the Children of Israel murmurring at Manna . BLind Israelites , can ye no sooner boast Ye are secur'd from Pharaoh , and the coast Of cruel Egypt , but ( that to obtain Their Flesh-pots ) ye would be their Slaves again ? Hath great Jehovah made his Servants free , And are they angry at their liberty ? Are not your Labours ended ? or doth Care Perplex your sences for the next days fare ? What is 't doth cause your murmur and disquiet ? Are ye not fed with Manna ? Angels diet : Are ye not sated ev'ry Morn and Even , With food in pearly viols , sent from Heaven ? Your two first Parents in the Garden , had No greater store , why will you then be sad ? And call down angry Justice , to exclude This plenty from you , for Ingratitude ? Are ye not God's Elect ? doth he not tell , He will protect his chasen Israel ? And yet ye grieve , and murmur at the food He sends ye , which is temperately good , Fit for your Constitutions ? and doth bless Your Bodies with it in a Wildernesse : These Acts of wonder , were your Food as base As it is very precious , might breed Grace In your ungratefull souls ; you should consent Together to be thankfully Content , For these high Favors , which he nere did shew Since Adams fall , to any but to you : It is content , and thankefulness that makes Course Fare appear as fine as Costly Cakes : Then pray for those two Vertues , you that have More then a usefull plenty , yet still crave , Whilst the profusest Banqueter shall sit T' invent strange Dishes , ' til he wasts his wit , And starves his bodie to . It is not Meat Onely , that makes the body shew repleat ; But 't is the grace of God that must attend Our Meals in their beginning and their end . That feeds the poor man when his Table 's spread With a Course cloth , the Rich man's refus'd bread , And his own dear-got penny-worth , which ( eat ) He neither doth repine , or wish for meat ; This is a life of Peace , Content , and Good , It cherisheth as well the Soul , as bloud ; The dis-contented stomacks when they spie A dish they like , oft surfet , or else die ; So did the Israelites when Quails were sent , Their plenty did become their punishment : But let me crave , Oh! thou Omnipotent , That canst , and dost allow Food and Content , Thou Saviour , that didst the thousands feed With two poor Fishes , and five loves of Bread ; That didst the Tempters rude Request deny , VVhen as thou saidst , Man not by Bread onely Must live , but by the precious words that do Proceed from thee , Grant me those Dishes too : For then I know Want never can controul My repleat Body or inspired soul , Let me with joy thy Benefits embrace And , when thou send'st me Manna , give me Grace . On Mary Magdalen's coming to the Tomb of our Saviour . WHilest the sad night was dark , and silent , then To th' Sepulcher comes Mary Magdalen , She fears no idle Fancies af the Night , Faith in the deepest Darkness , shines most bright , The Temples rending , nor the Prodigies , That came to grace the Worlds great Sacrifice , Frighted not her , but all alone , to th' Tomb Of her dead Lord is poor Maria come , No Apparition could her terror be An Apparition , 't was she came to see . On Peter called to be a Fisher of Men . WHen Simon Peter from his Fishers trade By Christ was called , and a Man-fisher made , The World soon scorn'd him , and would not be Like Fish , by Peter , nor by Jesus Bought ; Yet there is no great wonder in 't , for when caught Have ye known Fish affect the Fisher-men , On Peter's Imprisonment and Release . IS the Great Shepherd , whom our Saviour call'd To feed his Sheep and Lambs , like them , install'd Now by a wolvish Tyrant ? Or did he Envy our Peter's office ? and would be Himself in that high place ? Badmen ( we know ) Desire a Good-man's Title , though they shew No virtue of their Calling , Thieves wou'd be Term'd True men , though their Trade be Felony , 'T is a strange govern'd Kingdom , where they keep Shepherds in hold , and Wolves to feed their Sheep : Must Heavens mighty Keeper now obey The wretched bondage of a Jazlors Key ? Must Fetters cling about his sacred Bones ? And , for his Guard , four bold Quaternions Of Lift-depriving Souldiers , such as flie All acts that tend not unto Tyranny ? What is the Saint accus'd of ? Can your Laws Inflict a punishment without a Cause ? Was he too Holy for your vitious Time ? Too just ? or , was his Innocence his Crime ? 'T is a hard case where virtue must intreat For right , when Guilt sits on the Judgement seat : Peter this case is thine ; yet ( thou dost know ) Not thine alone , 't was our great Masters too , Then since his Neck unto that Yoke did come There is no Majesty , like Martyrdom : Observe the Sequel : In the dead of Night , VVhen Silence rul'd the sleepy VVorld , and Light . VVas quite extinguish'd , ( for the Lord did make It darker sure , for his lov'd Peter's sake ) For whose abuse Herod and 's impious Men Might well despair of seeing day agen : In prison 'twixt two stout-arm'd Souldiers , there Most sweetly slept our holy Prisoner , Though burthened with his Chains , Nought can immure Rest from that Soul that is from guilt secure : A sudden Light more glorious than the Sun Enter'd the Prison VValls , which first begun To strike and awake Peter , it is held A doubt , whether that Peter first did yield The motion of his Eyes unto the smite This glorious body gave him , or his Light , But now he is commanded to arise , To shake his Bonds off , which he doth , off flies The Locks , and Bolts of Prison-Doors , and He Follows this Light that leads to Liberty : Thus , in one Minute , doth the Jailor leese ( Spight of his care ) his Pris'ner , and his Fees . Imploration . LOrd fill my Soul with Innocence , and then I care not though I be in Daniels denn , I' th' firy Furnace nought can me assail ; Were I lock'd up in Jonah's water Goal ; Just Josephs pit , or Peter's prison , all If I remain in Innocence are small : And , as thou saidst to Peter , say to me Shake of thy Bonds , I le do 't , and Follow thee . On the Penitent Thiefe upon the Cross . 'T Was time to cry Remember , 't was an hour Fit to invoke thy dying Saviour For an eternal life , yet it is strange To see this blessed , un-expected , Change In thee , a Thief , how couldst thou hope to be Preserv'd by him , that was condemn'd like thee ? Or if thou didst conceit his power could give A Life to thee , Why didst not ask to live ? As did thy Partner , whose desire was thus , If thou be Christ , save thou thy self and Us : Then might ye hope after your strange Reprieves To rob agen , be more notorious Thieves , Resolve to keep the Passenger in aw , To steal in spight of Conscience , or Law ; Why didst thou ask his Kingdom , there 's no place Fit for thy Trade , No Mask to hide thy face From the known Traveller ; the Wealth he gives Can never be devour'd by Rust , or Thieves : But this was not thy Aim , thy Lord could see ; 'T was not for this thou cri'dst Remember me : For thou wert Fenitent , and from cach Eye True drops did fall to purge thy Felony ; What ever thou didst force from any one Thy Teares distill'd a Restitution ; But what did cause all this ? sure'twas that Eye That look'd and made forgetful Peter cry After his Third Deniall , whose bles'd Sight Can give a Thief Repentance , blinde men , light ; Thence came that Faith , which made thee to believe This Jesus had a Kingdom for to give : That taught thee to obtain it , that did shew How by Repentance thou must thither go ; That made thee to cry out undauntly , When thou com'st thither , Lord , Remember me : Let me Sweet Saviour take this Thief's advice , And I shall be with thee in Paradise : No Fagot , Gibbet , Rack , or Ax shall fear me , If on my Crosse , I have a Cure so near me . Charity begins at home . WHen Christ ( to save Believers from all evils ) Gave his Disciples power to cast out Devils , Judas ( who did his Master's life betray ) It is suppos'd , had no lesse power than they ; And yet we cannot read amongst the many Great Acts they did , that ere he cast out any The Obstacle is found , for Judas fins In the first Rule , where Charity begins , It was not strange , he dis-possessed none From others , that could not first cast out ' : own : Learn here ye Teachers , ere ye go about To clear mens Eyes , first take your own beams out : That then those beams of darkness being gon Men may behold in you the Beams o th' Son . On holy Fasting , and on holy hunger . AN holy Fasting may be call'd a Feast , It feeds the fainting Soul , and gives it rest , He that would gain a life for Everlasting By God's account , is onely full with fasting , A holy Hunger doth suppresse all Evil , That kinde of Hunger famisheth the Devil . On our Saviour paying Tribute . IT was decreed the King of Kings must pay Exacted Tribute , to a King of Clay : Caesar must have his Image , and his birth May well exact it , 't is but Earth to Earth : We are Christs Image , our Souls onely easer , Why should not he have's due as well as Caesar ? On Paul's healing the Creeple at Lystra . WHen Christ to Paul his Curing power reveal'd And he at Lystra had a Creeple heal'd , The astonish'd People , with hands heav'd on high , Adore him by the name of Mercury , The God of Eloquence , and well they might Whose Tongue could make a Creeple walk upright . On the holy Ghost descending like a Dove . WHen John ( unwilling cause unworthy ) lead Christ into Jordan , ore his glorious head Hovers a Dove , whose bright wings would not cease Till they were spread over the Prince of peace ; Well may our Turtles grieve their sad estates , When Doves from Heaven come to seek their Mates . Sapiens Dominabitur Astris . GAve the star light to th'three Wise men from far ? No 't was their Faith gave light unto the star . On the Pharisees requiring of a Sign . YE faithless Pharisees , what would ye more To shew the Coming of our Saviour Then ye have seen ? hath not his power , and might , Giv'n Creeples legs ? and to the blinde their sight ? Restor'd to life , and health , a Corps that dyed , Was shrowded , coffin'd , grav'd , and putrified ? Fed many souls , turn'd Water into Wine ? Yet ( for all this ) ye still require a Sign ; Our Saviour still , some greater Sign must give ; It is a sign ( vain men ) you 'll not believe . On our Saviour's receiving of Children . EXcept we be converted , and become As little Children we shall have no room In God's eternal Kingdom , and who ere Can be so humble , shall be greatest there , Or he that will receive so sweet a flower Into his bosom , hugs his Saviour : But he that shall offend such little Ones That are believing , better 't were Mill-stones Were hung about his fatal neck ; and he Render'd a prey to the devouring sea : If Children Lord , are acceptable then Make me a Childe , Let me be born agen . On our Saviour's saying , he brought a Sword . OUr Saviour said , he came to bring a Sword Into the World , 't is true , that was his Word , Lord , strike our hearts with that , and so assure us , That way of wounding is the means to cure us . On Saul's Conversion in his Journey to Damascus . WHen Saul was call'd to be a Convertite , God's glorious presence struck him blinde with light : What strange Enygmaes Heaven can devise , Saul then saw clearest , when he lost his Eyes . The lustre struck him to the Earth , and he At that rebound rise to Eternity ; Look here Ambition , learn this of Saul , The onely way to rise high , is to fall . On the words , Scriptum est . OUr Saviour gives the perfect Revelation To his Disciples of his Death , and Passion , When Wisemen see known Dangers they prevent um ; Yet Christ fore-saw his Wrongs , but under-went um : He did expect no quiet , ease , or rest , Untill he had perform'd Quod scriptumest . An Eclogue betwixt Saul , the Witch of Endor , and the Ghost of Samuel . The Introduction . WHen as the proud Philistines did prepare Their Bands in frightfull order to make War Against the Israelites , Saul ( their wish'd King ) March'd forth , and unto Gilboa did bring All Israel , where ( till the sad Events The threatning War had brought ) they pitch'd their Tents : But when the Host of the proud Foe appear'd To Saul so infinite , he greatly fear'd ; The rather'cause he did no more inherit The Divine Power of a Prophetick Spirit : For now the Power of God had left him so , That he by Prophecy nor Dream could know His future fate , from him all power went That doth support Kings just , and innocent : And now a fearfull rage usurpeth all His nobler thoughts , he doth begin to call For Wizards , Witches , and his Fate refers No more to Prophets but to Sorcerers : A Woman must be found , whose breast inherits The damn'd Delusions of predictive Spirits : So in my younger observation Of this vile World , I have cast my Eyes upon A fawning Parasite who for some Boon His Patron had to graunt , would beg , fall down Before him for it ; which being deny'd , His Humblenesse converts to its old Pride , He grows Malicious , what he did desire Before with Meeknesse , now he 'll win with Ire : If Cruelty and Murther can prefer His long-wish'd Ends , he 'll be a Murtherer , Or any thing of horror , yet will pray And beg , at first , to ha't the safest way ; Though 't is not Love , or Service , he extends , But Flattery to purchase his own Ends : So Saul's resolv'd , since Heaven denies to tell What he would know , makes his next means to Hell : To Endor goes accompanied by No man ; And , with these words , invokes th' Infernal Woman . Saul and the Witch , Saul . THou learned Mother of mysterious Arts , I come to know what thy deep skill imparts By Neeromancie : Thou whose awfull power Can raise winds , thunder , lightnings , canst deflower The Spring of her new Crop : Of thee I crave That thou wilt raise some spirit from the grave , Who may divine unto me , whether Fate Will make me happy , or unfortunate In my next Enterprize . Witch . Strange Man forbear ; Whose Craft instructed thee to set a snare For my most wretched Life ? Dost thou not know King Saul proclaims himself a mortal foe To our black Colledge ? Hath not his Command Ruin'd the great'st Magicians of the Land ? Is 't not enough , I am confin'd to dwell In the dark building of an unknown Cell , Where I converse with nought , but Batts and Owls , Ravens and night-Crows , who , from dismal holes , I send to sick-mens windows , to declare Death's Embassie , to the offended Ear Of the declining Patient : Wherefore ( pray ) Seek ye this horrid Mansion , to betray The haplesse Owner ? Sau. Woman do not fear , I do not seek thee out , or set a snare To get thy Life ; for , finish my intent , As the Lord lives , there is no punishment Shall be inflicted on thee ; I will be A gratefull debtor to thy Art and Thee : Be speedy then . Oh! how I long to hear The Message of my Fate ! Wit . Whom shall I rear ? Sau. Old Samuel . Wit . 'T is done . Ye Fiends below , That wait upon our will , one of you goe , Assume the shape of Samuel , and appear , With such a Voice , and Likenesse : or declare The Reason why you cannot ; for I fear , Ye dare not do it . Spirit . Dare not ? I am here . Wit . Oh! I am lost ; the unknown Fates decree Have set a period to my Art and Me . Why didst thou thus thy Royalty obscure , To take me Acting my Designs impure ; In th' midst of them for to contrive my fall ; So sure my Death is , as thy Name is Saul . Sau. Though thou divin'st me right , yet do not fear , But let me understand , what did appear After'thy Incantations ? Wit . You shall know : I saw immortal Gods rise from below , And after them , a Rev'rend aged Man , Out of the Deep ( with speedy passage ) ran , Lapt in a Mantle , his white gentle Hairs Express'd a Brief of many well-spent years : Within whose Cheeks , bright Innocence did move , His Eys reverted to the Joys above , ( Like holy men in prayer ) and now appears To hear your will , and terminate your fears . Samuel , Saul , and the Witch of Endor . Sam. Why from the cold bed of my quiet Grave Am I thus summon'd Saul ? what wouldst thou have ? Why must thy Incantations call up me From secure sleep ? are men in Graves not free ? Saul Divinest Spirit of blest Samuel , The Causes that by Necromantick Spell I am induc'd to raise thee from thy Grave Are these , within my restlesse Soul I have A thousand Torments , The Philistims are Prepar'd against me with a dreadfull War And the Almighty who hath stood my Friend In many Battels , given victorious End To all my Actions , and ( in Dreams ) would shew Whether I should be Conquerour or no , All things so near unto my Wishes brought I knew the Battels End , ere it was Fought , But now no Invocations can desire The all-disposing Power to inspire My Ionging Soul with so much Augury As serves to prophesie my Misery ; These are the Causes make me thus return To thee , though sleeping in thy peacefull Urn . Sam. Com'ft thou to me to know thy Enterprize ? Can Man make manifest what God denies ? Yet I shall ease thy doubt ; and now prepare To hear the fatal passage of thy War , So sad a Sonnet to thy Soul I 'le sing , Thou 'lt say it is a Curse to be a King ; That all his Pomp , Titles , and Dignity , Are glorious Woes , and Royal Misery : As good Kings are call'd Gods that suppresse Evils , So bad Kings ( worse than Men ) grow worse than Devils . But these are exhortations fit for those That have a Crown and People to dispose ; Alas ! thou'st none , but what adds to thy Crosse , Thou hast it , to be ruin'd with the losse ; Thy Diadem , upon thy Head long worn In Majesty , shall from thy front be torn , So shall thy Kingdome from thy power be rent , And given to David as his Tenement ; Before the sun hath once his journey gone Unto the West , thou shalt be overthrown By the Philistines , all this shalt thou see , And then thou and thy sons shall be with me . But all these sorrows would have been Delights , Hadst thou against the Curs'd Amalekites Obey'd the Almighties will . But 't is too late Now to exhort ; farewel , attend thy Fate , Sau. Oh! dismal Doom , more than my Soul can bear A thousand Furies in a Band appear , To execute their charge ; a Ghost dost doth bring News that doth make a shadow of a King . Oh! wretched Dignity ! what is thy end ? That men should so their fond Affections bend To compasse their Frail Glory ? half these woes That I have on me , would confound my Foes : Must these mysterious Miseries begin With me , the small'st o' th' Tribe of Benjamin ? It could not else be stil'd a perfect Thrall ; The highest Riser , hath the lowest fall . Would I had still kept on my weary way , To seek my Fathers Asses , then to stray This Princely path of passions ; I had then , As now most curs'd , been happiest among men . Ye Princes , that successefully shall Reign After my haplesse End , with care and pain , Peruse my pitied Story , do not be Too confident of your frail Sov'reignty ; If Titularity could safety bring , Why was 't not mine ( a Prophet and a King ? ) And ( for a Friend ) what Mortal can excel The Knowledge of Seraphick Samuel ? Who had he liv'd , and I his Counsel taken , I had not ( as I am ) been thus forsaken : But now I shake thee off , vain World , Farewel ; Here lies entomb'd the King of Israel . All you that stand , be wary lest you fall , And when ye think you 're sure , Remember Saul . LET US PRAY . AFter the Creed , our holy Pastors say Unto their Congregations Let us pray . The Custome is divine , it argues , they That are Beleevers must not cease to Pray . Sure those three words contain a charm that may Protect Beleevers , therefore Let us pray . Would we resist temptation , the broad way That leads to black Damnation ? Let us pray . Would we have Names and Honors nere decay , But flourish like the Spring-time ? Let us pray . Would we live long and happy , have each day Crown'd with a thousand blessings ? Let us pray . Would we have Jesus Christ the onely stay Of our sick souls and bodies ? Let us pray . Are we with Judas ready to betray Our Friends for fatal treasure ? Let us pray . Are we grown proudly wise , will know no way To Heaven but our own ? pray Let us pray . Are we so full of wrath , that we could slay Our nearest , dearest Kindred ? Let us pray . Have we committed Treason , and no way Is left but desperation ? Let us pray . Do we with Dives let poor Laz'rus stay Fasting , while we are Feasting ? Let us pray . Lest evil-Angels bear our Souls away , As they did his , to torment , Let us pray . Are we in dismal Dungeons doom'd to stay , 'Till Death allow enlargement ? Let us pray . Are we so us'd to swear , that Yea and Nay Are words of no Assertion ? Let us pray . Doth Pestilence possess us ? lest Delay Consume us in a moment , Let us pray . Are we in wrathfull War , where Tyrants sway The sword of black injustice ? Let us pray . Would we return victorious ? win the day From our red Adversaries ? Let us pray . Doth Famine vex our Nation , and decay Our ( once too pamper'd ) bodies ? Let us pray . Doth Causeless Care oppresse us , that to day We cast for food to Morrow ? Let us pray , Are we despis'd ? contemn'd ? made to obey The wrath of other Nations ? Let us pray . Are we in sicknesse , and would gladly play The sanctifi'd Physitians ? Let us pray . Doth Death approach us ? lest too long Delay Lose both our Souls and Bodies , Let us pray . Would we be ready for Dooms dreadfull day ? Let us ( like Ninevites ) Fast , Watch , and Pray . Sure sinfull Sodom had been sav'd , had they With one entire consent said , Let us pray . And put those words in practise ; what we may Obtain by Faith and Prayer , who can say , But those blest Souls in Heaven ? If Despair Poyson the Soul , no Antidote like Prayer . If , in the stead of Disputatious , we These seven years , had put our Piety Into the Act of Prayer , we might have bin Free from those Mischiefs past , or now begin : Prayer is the Key of Heaven , way to quiet , The Lands preservative , the Angels diet : It breaks the rage of Thunder , calms the Ocean , It is the sweetest Issue of Devotion ; The Soul put into Language , a Design That ( by just claim ) doth make Gods Kingdom thine The Princes Treasury , the Earths increase , The Christian's Sacrifice , the Path to Peace , If we would have more blisse than Men can say , Pens write , or Angels tell us , Let us pray . An Acrostick conteining the Ten COMMANDMENTS . EXOD. XX . Thy God of Gods I am , whose hand Hath Ransom'd thee from Egypt's Land , Oh! then no other Gods implore . I Make no carv'd Statues to adore . II Almighty God speak not in vain . III See that his Sabbaoth thou maintain . IV Jn honor let thy Parents be . V Oppose thy Wrath , from Murther flie . VI Reject Adulteries , faint pleasure . VII Do not steal in any Measure . VIII Abandon all false Witnesse , never love it . IX Nor let thy Soul thy Neighbors Riches covet . X Intemperance . A Fancy upon VVords . HE that 's devoted to the GLASS , The Dice , or a Lascivious LASS , At his own price is made an ASS , He that is greedy of the GRAPE , On Reason doth commit a RAPE , And changeth habit with an APE . The Lover whose Devotion FLYES Up to the Sphere where Beauty LYES , Makes burning-glasses of his EYES . If long he to that IdoI PRAY His Sight , by Loves inflaming RAY , Is lost * For ever and for AY . Elegiack Poems . An Elegie on the Death of Mr. John Steward . IF a sad Stranger may presume to mourn , And build ( in Verse ) an Altar ore an Urn , If Tears that com from Heart-instructed Eyes Appear no despicable Sacrifice ; If you 'll conceive Sorrow can keep her Court In Souls that have the Cause but by Report , Or if the loss of virtue you believe Can make its Lover ( though a Stranger ) grieve : Admit my Wet Oblation which imparts Something that shews th'effects of mourning Hearts . You who have had no Tears for your own Crimes , And cannot vent a Sigh for these sad Times , Within whose juiccless Eyes was never seen , Drops but proceeding from a tickled Spleen : And you who ( valor-harden'd ) never cou'd Bestow one stream to see a Sea of Bloud , Though of your Sons , or Brothers ; Come to me I le teach you true grief in this Elegie , Steward is dead , a man whom Truth , and Fame With Virtue , ever shall imbalm his Name ; Crave although Young , who in his heart did prize Learning , and yet not wittier than wise ; Religious without Faction , and could be Courteous without the Court Hypocrisie , Just to his Friends , not Hatefull to his Foes , For he had none , though Virtue seldom goes By Envie unattended ; He was one In whom appear'd much of Perfection , But Death ( the due of Nature ) must be paid , Beauty , and Strength must in a Grave be laid : So hasty and unwilling to defer The time , is our great grim , Commissioner ; Then let us mourn , let our true Sorrow swim , That he is not with us , or we with him : 'T is Good to mourn for Good , as to Regard , Or pity , is a kinde of a Reward : His latest precious Breathings , had respect To nothing more than divine Dialect , Which he committed to his mourning Friends ; In Exhortations for their better Ends Unlocks his breast , which onely could express Aspiring Prayers , and pious pensiveness ; Thus like a Traveller ( that will not stray To any talk , but 's journey , and his way ) Our Peregrine discourseth , till at last As Tapers , near their end give greatest blast , He dies , and all the Duty I can do Is on his Herse to fix a Line or two . The Epitaph . UNderneath this Marble lies Youth's decay , that Merchants prize , Who trades for what is just and wise . On this Urn let no man laugh , Reader , if thou keep him safe , His Name shall be thy Epitaph . Let no one here presume to Read Unless he be by sorrow lead , To drop a Tear upon the dead . It shall be but lent , for when Thou com'st to th' period of all Men , His Friends shall pay thy Drops agen . On the Death of the most worthily honour'd Mr. John Sidney , who dyed sull of the Small Pox . SIdney is dead , a Man whose name makes furrows In his Friends Cheeks , channel'd with Tears for Sorrows , Within whose Microcosm was combin'd All Ornaments of Body , and of Minde : In whose good Acts , you might such vollumes see , As did exceed th' extent of Heraldry ; Whose well-composed Excellencies , wrought Beyond the largest scope of humane thought . Indeed , within his Life 's short little Span , Was all could be contracted in one Man ; And He that would write his true Elegie , Must not Court Muses , but Divinity . He 's Dead : But Death , I have a Speech , in vain , Directed unto Thee , where I complain Upon thy cruel Office , that could find No way to part his Body and his Mind , But by a fatal ficknesse , that confounds The beautious Patient , with so many wounds ; Sure when thou mad'st his Fabrick to shiver , Thou could'st not chuse but empty all thy Quiver , What Man ( to all odds open ) in the Wars , Dies with such a Solemnity of Scarrs ? Yet his great Spirit gives the Reason why , Without that Number , Sidney could not die : And therefore we will Pen it in his Story , What thou intend'st his Ruine , is his Glory ; So when the Heavenly Globe I 've look'd upon , Have I beheld the Constellation Of Jupiter , and on all parts descri'd Th'illuminated Body stellified , Sprinkled about with Stars , so that you might Behold his Limbs and Hair , powder'd with Light : This wee 'l apply , that , though we lose him here , His Soul shall shine in a Caelestial Sphere . The Epitaph . IN this sacred Urn there lies , Till the last Trump make it rise , A Light that 's wanting in the Skies . A Corps inveloped with Stars , Who , though a Stranger to the Wars , Was mark'd with many hundred Scars . Death ( at once ) spent all his store Of Darts , which this fair Body bore , Though fewer , had kill'd many more . For him our own salt Tears we quaff . Whose Virtues shall preserve him safe Beyond the power of Epitaph . An Elegie on the lamented Death of the virtuous Mis Anne Phillips , Dedicate to her Son and Heir Mr. Edmond Philips . REligious Creature , on thy sacred Herse Let my sad Muse ingrave a weeping Verse In watry Characters , which nere shall dry , Whil'st Men survive to write an Elegy : Dull Brass , Proud Marble , and Arabian Gold , ( Though they tyre Time and Ruine ) shall not hold Their aged Letters half so long , as we Shall keep thy living worth in Memory : Obedience was thy study , Truth thy aim , Wisdome thy worship , Fortitude thy fame , Patience thy peace , and all good Eys might see Thou did'st retain Faith , Hope , and Charity . Within the holy treasurie of thy Mind , Were the choise vertues of all Women-kind : Nothing that had affinity with good , But liv'd within thy Spirit or thy Bloud ; No costly Marble need on thee be spent , Thy deathlesse Worth is thine own Monument . Thoughts of Life and Death , written upon the occasion , ex tempore . I Never look on Life , but with a loathing , When it is sterril , and conduceth nothing To my Eternal Being ; but when I Find it devoted to the Deity , To love my Neighbour , and obey that State Which God hath made next , and immediate , Under his sacred Power ; when I have will To Forgive him that doth me greatest ill ; To calm my Passions , to content my Friends , And do no Acts that savour of self-ends , Then I love Life ; but wanting this , I have No joy , but to exchange it for a Grave . An Epitaph on the Death of an Organist . WIthin this Earth ( a place of low condition ) Intomb'd , here lies , an exquisite Musician : Living , he thriv'd by Concord , and agreeing , Looking from all things , to Eternal being : In Equal Rule and Space he lead his life ; A constant , honest , Consort to his Wife , Much troubled Musick suffer'd such derision By many , that began Points of Division : He now , without controul , no question , sings Eternal Anthems to the King of Kings . An Epitaph on Himself . NAy , Reade , and spare not , Passenger , My sense is now past feeling , Who to my Grave a Wound did bear Within , past Phisicks healing . But do not ( if thou mean to Wed ) To read my Story tarry , Least thou Envy me this cold Bed , Rather than live to marry . For a long strife , with a lewd Wife ( Worst of all Ills beside ) Made me grow weary of my Life , So I fell sick and died . An Epitaph on a Strumpet , buried at Gravesend , once at my landing there , to go to Canterbury . WE read , that Sacred Solomon would have No nice distinction 'twixt a Whore and Grave : Since it is so , then now it may be said , That heare a Grave within a Grave is laid : She was no Sextons wife , yet now and than Suspition said , she buried many a Man ; But now the Grave is dead , why then ( my Friend ) The worst is past , Thou'rt Welcome to Graves-end . An Epitaph on my worthy Friend Mr. John Kirk . REader , Within this Dormitory , lies The wet Memento of a Widdows Eys ; A Kirk , though not of Scotland , One in whom Loyalty liv'd , and Faction found no room : No Conventicle Christian , but he Died A Kirk of England by the Mothers side . In brief , to let you know what you have lost , Kirk was a Temple of the Holy Ghost . FINIS . Notes, typically marginal, from the original text Notes for div A46267e-110 John 19.19 Matth. 26.53 Mar. 27.30 Mar. 14.45 Luke 23.7 Mar. 27.26 Mat. 26.24 Matth. 27.23 Matth. 27.4 Mat. 26.61 John 19.17 Mark 15.21 Mark 15.22 Joh. 19.19 . Luke 23.34 Mark 15.34 Mar. 15.37 Mat. 27.52,53 Ephes. 2.20 * Rob. Wisdom , 
A47186	----	The true Christ owned as he is, true God and perfect man containing an answer to a late pamphlet having this title The Quakers creed concerning the man Christ Jesus &c. writ by a nameless author : which pamphlet containeth many gross lies and wilful perversions beside some other great mistakes occasioned by the author his ignorance and blindness / by George Keith. Keith, George, 1639?-1716. 1679 Approx. 149 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47186 Wing K219 ESTC R27494 09888219 ocm 09888219 44324 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47186) Transcribed from: (Early English Books Online ; image set 44324) Images scanned from microfilm: (Early English books, 1641-1700 ; 1362:1) The true Christ owned as he is, true God and perfect man containing an answer to a late pamphlet having this title The Quakers creed concerning the man Christ Jesus &c. writ by a nameless author : which pamphlet containeth many gross lies and wilful perversions beside some other great mistakes occasioned by the author his ignorance and blindness / by George Keith. Keith, George, 1639?-1716. 107, [6] p. s.n.], [London : 1679. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Natures. Quakers creed concerning the man Christ Jesus. Society of Friends -- Apologetic works. 2003-01 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Rina Kor Sampled and proofread 2003-04 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE True Christ Owned , AS HE IS TRUE AND PERFECT GOD MAN. Containing An ANSWER to a late Pamphlet , having this Title , The Quakers Creed , concerning the Man Christ Jesus , &c. Writ by a Nameless Author . Which Pamphlet containeth many gross Lies , and wilful Perversions : Beside some other great Mistakes , occasioned by the Author his Ignorance and Blindness . By George Keith . Printed in the Year , 1679. The True Christ Owned , AS He is True and Perfect GOD , AND True and Perfect Man. Pamphlet . TRanscribed verbatim out of a Treatise entituled , The way cast up . Ans. The false-hood of this shall plainly appear to any who readeth my Book , how that the Author hath Omitted many particulars of great Moment , that are necessary , for the Reader to understand the whole , beside the many Arguments , made use of in my Book , to prove the truth of what I have affirmed ; which he hath not so much as once named , onely he hath taken notice of some few , wherein he thought he could find any advantage , but that he is therein also disappointed , the following Answer , I hope shall make sufsiciently apparent . Pamplet . Animadversion , 1. The Quakers from hence believe , that Christ had a Manhood differing in nature , srom the man-hood of all other Men , contrary to Heb. 2. 11. Ans. He hath given no answer to my argument from 1 Cor. 15. 45 , 46 , 47. that proveth that Christ as Man , excelleth all other Men , in Nature and Substance , as the most high Heavens do excel the low Earth ; but only to oppose this , he bringeth that Scripture , Heb. 2. 11. which yet doth nothing oppose what I have affirmed ; for granting , that Heb. 2. 11. proveth , that Christ hath the same Nature of all other Men , in respect of all the essentials of Man's Nature , and that he had all belonging to Man's Nature , which Adam had , before the Fall , ( although more is to be understood in Heb. 2. 11. ) all this doth not prove , that he hath not somewhat more belonging to his Nature , as he is the Heavenly Man , than Adam had ; but indeed , on the contrary , it proveth very clearly , that he had more , which is implyed in these words , He that Sanctifieth ; for Christ the Heavenly Man , the Second Adam , doth Sanctify the Earthly Man , or First Adam , as he believeth in him , and giveth him Life , both to Soul and Body , even Life Immortal ; and therefore he hath a more excellent Nature , which is Heavenly and Divine , than the First Adam had ; for that which Sanctifyeth and Quickeneth , is more excellent , than that which is Sanctifyed and Quickened thereby ; but it behoved him to partake of the true Nature of all other men , in all essentials , which therefore , accordingly he hath done , according unto Heb. 2. 14. forasmuch then , as the Children are partakers of Flesh and Blood , he also himself took part of the same : and ver . 16. For he took not on him Angels , but the Seed of Abraham . But , that more is to be understood also , by these words Of One , Heb. 2. 11. is manifest , because he that Sanctifyeth , and they who are not Sanctifyed , but remain in their Unbelief and Ungodliness , are not said to be Of One. Nor doth Christ call the Unbelievers his Bretheren , but only them that believe , and are Sanctifyed by him : Christ therefore , and true Believers , are Of One , because they are united together by a mutual participation of the Nature of each other ; so that as Christ the Heavenly Man , doth partake of the Flesh and Blood of the Children , they also partake of his Flesh and Blood , and become one Flesh with him according to Eph. 5. 31 , 32. And therefore , as he doth partake of the Nature of Men , so these men who do believe in him , are partakers of his Divine Nature , who is the Heavenly man , and of God through him , according to 2 Pet. 1. 4. compared with 2 Cor. 5. 19. and John 17. 23. Moreover , that the Man Christ Jesus , hath a Nature excelling all other men , as much as the Heavens do excel the Earth ; See also John 3. 31 , 32 , 33 , 34 , 35. and compare it with 1 Cor. 15. 45 , 47. Pamphlet . Animad . 2. They believe from hence , that the Word was made Flesh , or Man , before the Creation of this World , contrary to Gal. 4. 4. 1 Pet. 1. 20. Ans. These Scriptures prove nothing contrary to my assertion , for they are only to be understood of his outward coming , when he took Flesh in the Virgins Womb , and came in the likeness of Sinful Flesh ; now I do not say , that he took that outward Flesh from the beginning , but only at that time : but he , namely , the Heavenly Adam himself , was from the beginning , and was the Word made Flesh , and gave unto the Saints srom the beginning , his Flesh to Eat , and his Blood to Drink , otherwise they could not have had Life in them , according to John 6. Pamphlet , Animadversion 3. The Quakers have found out another kind of Flesh , besides these four sorts , 1 Cor. 15. 39. Ans. Here thou seemest rather to mock , than to argue in good earnest . But what I have affirmed of the Heavenly Flesh and Blood of Christ , which he had from the beginning , is no invention , nor fiction of ours , but grounded on the Scriptures Testimony , and also on our own blessed experience : for that Flesh and Blood of Christ , which he had from the beginning , is the Food and Nourishment of our Souls unto Eternal Life , as it was also the Food and Nourishment of the Souls of all that believed in him , from the beginning of the World ; for all before , and after his outward coming in that Body of Flesh , did Eat the same Spiritual Meat , and Drink the same Spiritual Drink ; for they Drank of the Rock , &c. and that Rock was Christ , 1 Cor. 10. But when the Apostle is speaking of four kinds of Flesh , he is only speaking of the Flesh of Terrestrial , or Earthly Bodies ; but not of the Flesh of Christ that came down from Heaven ; which indeed , is none of these four Sorts , but hath a more excellent Nature : for all these four Sorts are but Natural and Corruptible , but the Flesh of Christ is Spiritual and Incorruptible : And as touching the words of Grotius , cited by thee , Flesh is not understood by the Hebrews , but of the Mortal Body ; it is easily answered , by taking the word literally , without any Metaphor or Figurative Speech ; but if we take it Figuratively , it hath other Significations . For how oft is all mankind comprehending both Soul and Body , called Flesh in Scripture , and yet the Soul is not the Mortal Body ? But how little hast thou considered , how if thou stand unto the words of Grotius , thou hast given a stone to break thy own Head ? for if nothing is to be called Flesh , but the Mortal Body ; then the Body of the Resurrection , namely , both Christ , his Body , & also the Resurrection - Body of the Saints , is not properly Flesh , because not a Mortal Body . Pamphlet . Animad . 4. The Apostles frequently speak of things to come , as present ; as well might the Author say , that Cyrus had a Soul and Body , and did exist in flesh and blood , an Hundred Years before he was born ; for he is called by Isaiah , Gods Anointed , before his Birth , Isaiah 45. 1. Ans. If this be not gross Socinianisme , and Samosatenianisme , I leave unto all understanding and sound Christians for to Judg : For both the Socinians now , and Samosatenians of old , denyed that Christ was before Mary ; and so doth this Author , contrary to the express . Testimony of many Scriptures cited and opened in my Book called , The Way cast up ; to which again , I Refer the Reader : and what a gross and unchristian , yea , Blasphemous comparison is this of the Author , betwixt Cyrus and Christ , as if Christ were no more Gods Anointed before his outward Birth in the Flesh , than Cyrus , was before his birth ; and so by this means , all the Saints from the beginning of the World unto the outward birth of Christ , containing near about four Thousand Years , had no Christ , nor no Saviour , no Head , no Mediator ; nor indeed , nothing of the Heavenly and Spiritual Anointing or Unction ; and so had nothing of the Holy Ghost , which is that Anointing : for how could they have it without Christ , who is Gods Anointed , originally and first of all , and from , and by , and through whom , it cometh down , and is conveyed unto the Saints , even as the Oyl that was poured on Aarons Head , ran down from the Beard unto the skirts of his Garment : Now that David and all the Saints , before Christ came in the flesh , were in measure anointed with the holy Unction , or Anointing ; even the same wherewith the Saints are now Anointed : see Psal. 23. and Psal. 133. 1 , 2. And how did they receive this Oyl or Anointing , but from Christ , who is Gods Anointed first of all , and by whom it descendeth unto them , of whom Aaron the high Priest , was the Figure or Type ; & therefore Christ was Gods Anointed from the beginning , not only before Cyrus , but before all other men , according unto Prov , 8. 23. I was anointed from the beginning , ( so the Hebrew word Nissakti , doth signifie , as I have already shewed in my Book ) or ever the Earth was . Moreover , when Paul said , the Fathers of old , drank of the Rock , and that Rock was Christ , was this only a Prophecy of Christ ? who , but one so blind and grosly ignorant , as the Author of this Pamphlet , can so affirm ? Nor , do thefe Scriptures Cited by thee , Mat. 3. 16. Luk. 4. 1. concerning Christ his being anointed with the holy Ghost , after his outward birth , prove , that he was not anointed before : For , in contradiction to thy self , thou grantest , he was Anointed before he was born ; as indeed he was both then , and also from the beginning . The Fifth Animad . hath nothing in it of Argument , against what I have affirmed ; only he perverteth some of my words , as the Reader may fee , by comparing his words and mine together ; and this he often ufeth , not willing to suffer my words to stand as they are , but seeking to Vail and darken them , with his perverse minglings and additions . Pamphlet , Animad . 6. They believe that the Man Christ , did suffer , was slain , and Crucified , when our first Parents sinned ; and doth suffer , is slain , and Crucified , as often as man sins , and Apostatise , contrary to Heb. 9. 26. and 1 Pet. 18. that testifie that the man Christ Jesus , was personally and really slain , Crucified and offered for sin but once ; the other is but either in Decree , Promise , Type , or Metaphor . Ans. These Scriptures are only to be understood of Christ , his Sufferings in the body of flesh ; so that he did but once die and suffer for sin , in the outward body , and in his outward person , which doth not hinder , but that he suffered and was slain , inwardly and spiritually , in mens hearts by sin , both before and since he suffer'd in the body of flesh , which was Crucified at Jerusalem : for the writer to the Hebrews , did tell of those that fell away , that they crucify to themselves the Son of God afresh , Heb. 6. 6. And if thou saist , this is but in the Metaphor ; I Answer , admitting it in a sense so to be , yet a real suffering is implyed under that Metaphor ; as also , when the Spirit is said to be quenched , somewhat real is understood under that Metaphor ; and so in the present Case , although the slaying and Crucifying of Christ , may be said to be a Metaphor , or Figurative Speech , yet some real suffering analogous in some true respect unto what he did suffer in the outward , is thereby understood ; and that I did acknowledge a Metaphor in that expression , is clear by my very words cited by thee , where I say , the measure of the life of the Lamb , came to be slain , as it were in them , by transgrefsion ; here the words as it were signifie a Metaphor , which yet hindereth not , that the suffering of this innocent Life of Christ , was real , according unto its own kind and nature . Pamphlet . Animad . 7. In Answer to Amos 3. 13. he saith , As well might they say , that God as God hath now , and had then , such Eyes , Ears , Feet , Hands , as we have ; for the Scripture speaks of him frequently , after that manner . Ans. I no where Read in all the Scripture , that God hath such Eyes , Ears , Feet and Hands , as we have ; fo that in this , thou dost grosly pervert the Scripture it self : For , although the Scripture speaketh at times , of Gods Eyes , Ears , Feet and Hands , yet they are not said to be such , as ours ; and though these words are metaphorical , they have also somewhat that is real , understood by them by way of Analogy ; his Eyes , signifying his infinit Knowledg ; and his Hands , his Power , &c. and although I do also acknowledg , that the words Amos 3. 13. are Metaphorical , yet a real suffering is implyed under them , which is the suffering of the Spirit of Christ , as he is the Heavenly man , & Lamb of God ; for , in that respect only , he doth or can suffer , properly ; nor is it any contradiction , or inconsistency , as thou seemest to make it , that the same Life ; or spirit of Christ , may be alive in it self , and yet Slain or Crucified , as to the sinner , no more than it is any contradiction or inconsistency , that the soul is , as it were , dead unto the dead body , in which it lived ; and yet remaineth alive in it self , even when it is in the body , as it was in the case of Eutichus whom Paul raised from the Dead , Acts 20. 10. In his Animad . 8. he bringeth no new matter , but what my former Answer doth give a sufficient Reply unto ; for the words , Rom. 6. 9. are to be understood of Christ his being raised from the Dead in that body wherein he suffered ; so that he died no more , as in the Head , no , nor yet in many of the Members ; in whom that precious Life of Christ , shall never any more , be slain or quenched : but it cannot be so said of all , seeing some may fall away , and Crucify him afresh , unto themselves . Pamphlet , Animad . 9. In Answer to my Arguments from some places of Scripture in the old Testament , thou sayest , By the same way of arguing , Christ did from the beginning , really take upon him Angelical Nature , as well as mans Nature . Ans. That Nature which Christ did take from the beginning , did and doth excel in its very being , the Nature , both of all men , and also of all the most glorious Angels ; and yet , according unto the same Nature , he is somtimes called Angel , and somtimes Man ; Angel there , not signifying the common nature of Angels , but only his High Office and Dignity thereof ; for Angel is , as to say , Messenger , or one that is sent : and therefore it doth not follow from this , that Christ took on him the common Nature of Angels , as he did the seed of Abraham , when he was born the son of David according to the Flesh. And thy other instance concerning the man riding upon a red Horse , is no less impertinent ( Zech. 1. 18 , ) For although some places of Scripture , have only an allegorical sense , it followeth not , that none have a proper ; and the proper sense is to be kept , where nothing doth perswade unto the contrary ; as indeed nothing doth perswade to the contrary , in the present case ; but many things concurr together to establish the true and proper sense . Pamphlet , Animad . 10. Here he bringeth forth no matter of argument , but onely some queries , which I might altogether wave ; yet for the sake of others , I shall say that which may suffice unto any sober enquirer : And to the First , I say , this Life and Spirit of the man-hood of Christ , is one with the Holy Ghost , by an oneness of union , even as the man Christ , is one with God ; but as the Holy Ghost doth signify the Spirit of God , simply considered , the Spirit of Christ , as man , is distinct from the Holy Ghost , as really as the man-hood of Christ , is distinct from the God-head , but not divided , or separated there-from . To the Second I answer , that the Spirit of Christ , as he is the Heavenly Man , is not properly a creature , but only as it is taken improperly , & largely , for a Divine Production & Emanation ; but properly , it is rather an Emanation or Generation , than a Creation . To the Third I say , a Spiritual Body , can well enough penetrate another that is , either , not Spiritual ; or if Spiritual , yet not in that degree , as the other . Now , when I say , according unto the Scripture , that Christ had Spiritual Flesh and Blood from the beginning , wherewith he fed the Saints ; by that Flesh and Blood , I mean a Spiritual Body , in the highest degree : and how one Body more Spiritual , can penetrate another , in a less degree , we have a Figure , or shaddowy resemblance , in the outward light , that doth easily penetrate , both christal and air . To the Fourth , I say , it is very easiy to conceive , how Christ is called the Second Adam , although , as man , he was before Adam , who is called the first man : namely , in respect of the outward birth in the flesh , and also , in some respect , in the inward birth , of Christ in us , when we are regenerated and made new creatures , in him : for commonly , the first birth , which is of the nature of the first Adam , as in the Fall , hath place in men , before Christ the second birth be formed in them ; and yet Christ himself and his Spirit , Life and Soul , as he is the Heavenly Man , was and is before Adam and all Creatures , the first and the last ; of whom John said , there cometh a man after me , which is preferred unto me , for he was before me : And thus , according to Solomons advice in the Proverbs , I have answered the Fool in his folly , lest he should seem wise in his own Eyes . Pamphlet . Animad . 11. Here he bringeth no argument , but only querieth , and seeketh to ensnare ; but I am aware of his serpentine cunning , and can easily escape it by the grace of God , which is given unto me : and whereas he laboureth to bring G. F. younger , and me , into a contradiction , his work is vain ; for according to G. F. I say , the true Eternal God , is Light , and that Light is in us : But God doth shine in us , in Christ the Heavenly Man , or Second Adam , who is in us ; for God was , and still is , in Christ , Reconciling the world unto himself . Again , whereas thou sayst , by way of query , Was the man that appeared frequently to the Patriarches , without the spring of this Soul and life of Christ. I answer , Nay ; for that man was Christ , even the same that afterwards came in the flesh of the Virgin Mary : And whereas thou sayst , let them produce one Scripture , and they shall carry it , where it is said , The man or Man-hood became flesh , it saith , The Word was made Flesh ; I answer , these words , The Word was made Flesh , cannot be restricted , or limited to the outward birth of Christ in the Flesh ; for the Word was made Flesh from the beginning ; which Flesh was the Saints food in all Ages ; and the Word made Flesh dwelt in them , according to Joh. 1. 14. The word was made Flesh , and dwelt in us ; for so the Greek doth bear it , and so was it Translated , by divers of them called the Fathers . But that Christ the Heavenly man , took part of Flesh and Blood with the Children , see Heb. 2. 14. And that this he , who did so partake with men of Flesh and Blood , was not God ; separately , and abstractly considered ; but God in Union with the Heavenly Man-hood , and Soul of Christ , is clear , from other Scriptures , as 1 Cor. 15. 47. Joh. 3. 31. Joh. 6. 38. Now these words , Joh. 6. 38. I came down from Heaven , not to do mine own will ; most clearly signifie , that the Soul of Christ came down from Heaven , to take Flesh ; for God simply considered , could not say , I came down from Heaven , not to do my own will , for God always doth his own will , which being most Holy , is a Law , both unto Christ the Heavenly man , and also unto all others : this Scripture with many others , I did bring , in my book , The way cast up , for proof of what I have affirmed , whereof thou hast taken no notice , so as to give any reply . But lastly , whereas thou sayst , in this Twelve Animadversion , In the next quotation , Mark , he saith , As man he was the Son of God ; at which thou art offended : it seemeth therefore , that this is no part of thy Creed , viz. That Christ as man , was the Son of God , even when born of the Virgin Mary ; But if thou denyest this , I ask thee , who was the Father of Christ , as he was man , but God ? For if he had another Father , then he was not born of the Virgin : which , if this be not rampant blasphemy , for any called a Christian to affirm , I leave unto all true Christians for to Judge : Or if thou denyest , that Christ was the Son of God before he was born in the Flesh , thou art Guilty of Gross Socinianisme , and contradictest the Scriptures Testimony in many places . Pamplet , Animad . 12. They believe that Christ did not become man , when the Virgin conceived by the over-shaddowing of the Holy Ghost , but was man before . Answ. He was man before , but yet he was not man cloathed with Flesh and Blood , in the likeness of our Flesh , before the Virgin conceived by the over-shaddowing of the Holy Ghost ; and therefore we do saithfully believe , that the Man Christ was born of the Virgin , and conceived by the over-shaddowing of the Holy Ghost , who was the Son of God , both after he was so born , and also before , even from Everlasting . Pamplet , Animad . 12. Thus Christ was never man , had never a Humane Nature ; for as they have said before , The Soul most properly is the man , and Christ never had a Humane Soul , according unto Keith . Answ. That Christ was never man , I altogether deny , to follow by any true Consequence ; from what I have affirmed , and as to his reason , that Christ never had a Humane Soul , according unto Keith , as touching the words , Humane Soul , I do not remember that I have used that Term at all in my book , The way cast up ; for because it is not a Scripture-Term , and of a doubtfull and Equivocous signification , I purposely did pass it by ; I say , it is of a doubtfull , or Equivocous signification : because first , it may signifie such a Soul ; as hath no substantial dignity , or perfection in it , above the Souls of other men ; and in this sense , the Soul or Spirit of Christ , as he is the Heavenly man , is not a Humane Soul , but Divine , and Heavenly ; for it is more excellent , even in the nature of it , than the souls of other men : Or Secondly , it may signifie the true soul of man , having all the Essential Properties of mans soul , and it 's whole perfection ; and if in this sense , any will say , that Christ hath a Humane Soul , and call the Man-Hood of Christ , his Humanity , there needeth no contention about it ; for in the Latine Tongue , we have not a word so proper , as Humanitas , to signifie the Man-hood ; and if we may say Humanitas in Latine , we may say in English Humanity ; that is to say , Man-hood : But then , by the Humanity of Christ , we understand , not only the whole Essential perfection of the souls of Ordinary men , but also some greater and more Excellent perfection , as aforesaid ; and therefore , it may be called his Heavenly and Divine Humanity , or Man-hood , which took part of Flesh like unto ours , in the womb of the Virgin. And not only the soul of Christ , but also his body of Flesh , in the outward , as it had all the Essential properties , and whole Essential perfection , of our bodies ; so it had somewhat more , as being . conceived of a Heavenly and Divine seed , that came down from Heaven ; and for this cause , the Heavenly man Christ Jesus is truely Divine , both in soul and body , being divinely qualified in both . And if this offend any , that Christ should be called a Divine man , I desire them to consider ; how oft men are called Divines , only for some profession of Divinity ; & surely Christ Jesus , as man , hath incomparably more reason to be called Divine , than any of them ; And what if I should call all their Divines , Humanes ? Is this too mean and low a Terme , whereby to call them ? But why is it too mean and low unto them , and yet they give it unto Christ , and call him Humane ; his soul , a Humane soul , and his body a Humane body : Is not this to exalt themselves above Christ himself , and to take to themselves a Title , which they will scarce allow unto him , and to give him a Title ( as namely Humane ) which they think too mean for themselves . Pamplet , Animad . 12. So that he is so far from being like to us in all things , that he is not like unto us in any thing ; for though he had a body like to ours , yet that body is not informed as ours . Answ. He is sufficiently like unto us in all things ( sin excepted ) that both his soul and his body had all the Essential properties , and whole Essential perfection , that the soul or body of any other men hath ; but that he had , and still hath greater , and more excellent perfections , both of soul and body , than all other men , doth not hinder that he was made like unto us , in those which both he and we also have : for was not Adam made in the Similitude or likeness of God ? So that by reason of that Similitude , man was like unto God and yet God is infinitely more excellent in nature and being , than Man ; but yet according unto the reasoning of this Author , either man hath no likeness unto God , is not like unto him in any thing , or then God hath no Substantial or Essential perfection above man ; both which are most absurd and contrary unto Scripture . But again , is not man like unto the Beasts in some things , as also unto the Herbs , Plants and Trees of the field ? So that as the Herbs , Plants and Trees , have a Vegitable soul or life , and as beasts have a sensitive soul or life ; hath not man both the Vegitable and sensitive soul , and is he not like unto them in those respects ? And yet hath he not a Substantial dignity and excellency of nature above them ; But yet again , according unto this mans reasoning , either man is not like unto the Beasts and Trees , in any thing , or else he hath no Essential dignity or perfection ; not so much as in his very soul , above them ; and therefore it shall follow , at last , that as God is no more excellent in his nature than man ; and as man is no more excellent in his nature , than any beast , yea or Tree , that God is no more excellent than any beast or Tree of the field , which is most gross and blasphemous , and yet the Natural and necessary Consequence of this mans Doctrine . When I think upon these and such like gross absurdities , that follow from this mans Doctrine , together with his other absurd sayings , and Malicious perversions , I wonder not , that he hath been either ashamed or afraid to put his Name to his Pamplet . Pamplet , Animad . 12. A Son is not a Son , if he have not the same nature with the Father and Mother . Answ. I grant , for Christ hath the same Nature both of Father and Mother : seeing as I have declared in my book , he is True and perfect God , and True and perfect Man : but that he hath the same Nature with Mary , and all Mankind , as to all the Essentials of soul and body , hindereth not , that he hath also , a more excellent nature ; otherwise , thou might as well say , that Christ could not be the Son of Man , and also the Son of God , which is contrary to Scripture . Pamplet , Animad . 12. Jesus increased in Wisdome , his Soul was then subject to some kind of ignorance , though not sinfull : it did not know all present or past things . Answ. Ey Jesus increasing in Wisdome , may be very well understood , the manifestation of the spirit of Wisdome , that did more and more shew forth it self in him ; and that to increase , is not always taken strictly , is clear from the words of John ; He , namely Christ , shall increase , but I shall decrease Now , John was not to decrease , as to any Perfection , Grace , or Vertue , wherewithall God had endued him . But again , I do readily grant , that Christ , as in respect of the Nephesh of his soul , might grow in Wisdome , as other men , as also he did grow in stature : and Lastly , even the Nismah , although Omnipercipient of things present , and Omniscient of things , both past and present , may and did grow in Knowledge ; for the Soul of Christ , hath this Omnisciency of things past and present , by the Perception of the objects , or things , as they dayly appear : and therefore his Soul may grow in experimental Wisdome and Knowledge , as properly as the soul of any other man ; although both his Wisdome and growth therein is incomparably beyond that of all other Men or Angels : But whereas thou sayst , Christs soul was subject to some kind of ignorance , this is too grosly and rudly , yea irreverently spoken : He was nescient of some things that was to come ; as namely , of the day and hour of the last Judgement , as he declared himself ; but to say he was ignorant of any thing , is gross and improper ; for ignorance signifieth always some defect of that Knowledge which one should have , as blindness , deafness , &c. Signifie a defect of the Natural senses of seeing , hearing , &c. Pamplet , Animad . 12. Christ ( according to Keigh ) when he appeared in Flesh , was more like to the Angels that appeared in Humane shape , in the time of the Old Testament , than like to men . Answ. This I altogether deny , for Angels have not real bodies of Flesh and Blood , such as men have ; Angels are not born of women as men are , Angels are not crucified and buried , as men are , and as Christ was : and although Christ was called an Angel , yet he had and still hath , a nature more excellent than all the Angels , and when he came in the likeness of our Flesh , he took not hold on Angels , but he took hold on the seed of Abraham . Pamplet , Animad . 12. What spirit was that which Christ committed to his Father , when he gave up the Ghost on the Cross ? Answ. Why not the same excellent spirit or soul , that is above the Nature of all souls of men , and that is Omnipresent ; for still the Father is greater than he , and he hath his dependence on the Father , in whose hand or power , he is . Pamplet , Animad . 12. And if they are for the pre-existence of the Soul of Christ's Man-hood , why not for the pre-existence of the souls of all other men ? Answ. I have no time , nor mind to answer all thy queries ; many of which are altogether unnecessary , others , vain and frivolous ; but if thou thinkest that the pre-existence of the Soul of Christ , doth necessarily infer the pre-existence of the souls of all other men , thou shouldest have proved it by a clear Deduction , so to be ; which because thou hast not done , I am not concerned to answer thy query in this particular : and I advise thee , with Augustine , to be more earnest to know , what shall be the state of thy soul after thou goest out of this world , than what it was before thou camest into it . And if thou repent not from thy heart , for thy so long opposing the Truth , and maliciously perverting the words of Truth , the state of thy soul will be miserable after thy departure . Pamplet , Animad . 13. I ask , why is not this Man Christ , in all the fallen Angels , as well as fallen men ? Answ. He is in all the Creatures , for hefilleth all things , giving being unto every Creature , and upholding the same therein ; and Consequently he is in the fallen Angels ; as also to Judge and condemn them for their sin ; but yet Christ Jesus hath a nearer Relation unto fallen men , than unto the fallen Angels , by reason of the seed of Abraham , which he assumed : and therefore the Apostle Paul Preached Christ in fallen men , not only after that general manner of presence , but in way of Grace and Mercy , in order to restore and renew fallen man by Repentance according to his Commission , which he received from Christ ; which was to turn fallen men from darkness to light : but we read not , that Paul had any such Commission to preach unto the fallen Angels : and as for the fallen Angels , they are reserved in Chains of darkness unto the Judgement of " the great day , and expect not any other thing from Christ but Torment , as they said unto him , when he came in the flesh , and did cast them out of men , What have we to do with thee , Jesus of Nazareth ? Art thou come to Torment us before the time ? So , here , the Devils believe and tremble , for they fear the Judgement of Christ , to whom all power is given ; But how could they fear it , if he were not present ; and how could he cast them out of those they possessed , if his power ( which is one with himself ) did not reach unto them ? Pamplet , Animad . 13. As for the Greek proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must necessarily be Translated among in some places , else see what sense you will make . Answ. That it must be necessarily translated among , in some places , I do not deny ; but in many more places , it must necessarily by translated , not among , but in ; and in every place , it ought to be translated in , where the sense doth permit it , without any contradiction to truth , or other inconveniency ; because it doth most properly and usually signify , in , and not among ; but improperly , and less usually , whereof many hundreds of examples may be given . Now there is no contradiction unto truth , nor any inconveniency , to understand by the Greek particle ' Ev , it 's proper and common Signification , which is [ in ] in all these places mentioned in my Book : And indeed , these very places constrain us to translate the Particle in , and not barely among : For how was Christ Crucified among the Galatians , but in them ? Gal. 3. 1. And how was the Riches of the Glory of the Mistery , which is , Christ , among the Gentiles , but in them ? and how could Paul Preach the Unsearchable Riches of Christ among the Gentiles , if nothing of these Riches of Christ was in them , but all without them ? And how could so many have been said to have pierced Christ , if he was not in them ? For as touching the outward piercing of the outward Body of Christ , we only read that some few did that ; and therefore , their piercing of Christ , must be meant of his tender Life and Spirit , which both Jews and Gentiles have pierced in their own Hearts , by their Sins , according to Rev. 1. 7. Pamphlet , Animad . 14. They believe this man-hood of Christ perceives and knows all things , past and present , of it self and by it self ; considered , without any Relation to , or union with the Deity , and that it needs not God , as to the knowledge of any present or past things , but only as to the thing to come . Answ. This is a most gross and unreasonable perversion and wresting of my words ; which any man that , hath the least Sobriety or Candor , must needs acknowledge , by reading my words , even as cited by him : But if he say , that his gloss doth follow by way of consequence , from my words ; I altogether deny it , and in plain contradiction to what he hath most perversely and falsely alleadged to be my assertion : I say , the Man-hood or Soul of Christ , neither knoweth , nor can know , any thing , past , or present , without the need and necessary help of God ; as neither indeed , can we , or any Creature : And Secondly , I affirm , that Christ hath this Omnipercipiency , or Universal knowledge of things past and present , by Virtue of his Divine Union with God ; even as the body hath its perception of some things , by Vertue of its Union with the Soul , to which it is United . And because the Soul of Christ , hath the most excellent , most perfect and most high , and immediate Union with God ; so as that Christ himself is God : therefore he hath this universal perception or knowledge of things past and present : and therefore also , he hath the most abundant knowledge of things to come , by Divine Revelation from the Father , above what the most perfect Angels or men can have ; so that what they know by Divine Revelation , they know it by Jesus Christ , who hath it from the Father , according unto Rev. 1. 1. The Revelation of Jesus Christ , which God gave unto him , to shew unto his servants . Nor can it follow by any just consequence imaginable , that because I say , that Christ hath an Universal sense or Perception of things as they are , that therefore he doth know them without all need of God , or without all Relation unto him , or Union with him ; I say , this doth not follow , no more then it followeth , that whereas the Author of this Pamphlet hath many Natural Perceptions of Natural Objects , Seeth , Heareth , Smelleth , Tasteth & Feeleth ; many Objects immediately , and knoweth them without immediate Revelation ; that therefore he hath no need of God , or of his help , whereby to make them known : Whereas indeed , according to his manner of reasoning , either he himself , Heareth , Seeth , Smelleth , Tasteth , Feeleth all Natural things by immediate Revelation ; and all his Natural knowledge of things immediately Revealed unto him by God ; or then he knoweth them all without any need of God , and without all Relation unto God , so much as unto a Creator : both which , how absurd they are , and yet how the Natural Consequence of his own reasoning , I leave unto every understanding man sor to Judge . But I cannot but wonder at his blindness and inconsiderateness that doth not understand , how to make a difference betwixt that knowledge , which is by a real sense or perception of the Objects in themselves , and that which is by a Divine Revelation , when the Objects themselves are not immediately discerned ; for that which I know by a real Perception of the things , I need not a Revelation to make them known : As for Example , when I hear a man speak , I need not a Divine Revelation to tell me who speaketh unto me , or what is spoken ; and yet I need the help of God , in many respects , both to convey the voice unto me , and also to help me to hear ; for it is God who maketh the ear to hear , and the eye to see : And thus , according to the aforesaid Example , if Christ Jesus , even he the Man-Christ Jesus , who was Crucified for us , hear our Prayers , when we pray unto him , and unto God through him , doth he not know our Prayers without a Divine Revelation ? and if he know them only by a Divine Revelation , he cannot be faid properly to hear them , as I have sufficiently proved in my book , and to which this Trifler , and perverter , hath made no reply : and if he denyeth , that the Man Christ Jesus heareth our prayers , let him declare so much ; and then we shall see , how this shall relish unto the ears of true Christians ; and who are most denyers or owners of the True Christ , & of his Divine perfections . Pamplet , Animad . 14. Whether this is not to constitute a new God in time : Is it not Jehova's Prerogative , what is spoken , Psal. 139. Of possessing the Reins , and being Omniscient . Answ. To say that Christ Jesus the Heavenly man , and Lord from Heaven , is Omniscient , and hath an Omni-perception , and Universal knowledge of things ; is not to constitute a new God in time , for Christ Jesus is God , even the same God , with the Father , by vertue of his most excellent , and most immediate Union with him , which no men nor Angels have , or are capable to have , and Christ Jesus is before all things , and consequently before all times also , the first and the last : Nor doth it follow , because the man-hood of Christ hath an Universal knowledge and perception of things , that therefore his man-hood is either equal unto the God-head , or the same ; for seeing the man-hood hath his being as well as his knowledge , from the God-head , and is altogether dependent from him , the Father is greater then he , as he hath declared himself : and here what thou talkest of the communication of properties , I may afterwards consider , in its proper place , where thou fliest unto it , as thy last refuge , after thou hast finished thy Animadversions . Pamphlet Animad . 14. As to the second it is spoke , Now I am no more in the World , and me you have not always : I go away . Answ. It is very clear , that he spoke these words , only in respect of his outward and bodily presence of his external person , or outward man ; but not in respect of his inward and spiritual presence , even as he is the Son of man , or second Adam , for after the Ascenfion of Christ , John saw one like unto the Son of man , walking in the midst of the Seven Golden Candlesticks , who could this be but the Son of man himself ? And how is Christ the second Adam , the quickning spirit , if he be not present to quicken those whom he doth quicken ? for how can that which is absent from us , altogether quicken us , or give us life ? Pamphlet Animad . 15. As to thy query here , I answer , That Christ was an offering unto God for sin ( when he was Crucified upon the Cross ) both in soul and body ; and neither his soul nor body , want any thing that is Essential unto the true and real Nature of man ; and all that which he had as man , he offered up unto God through the eternal spirit . Pamphlet Animad . 15. They believe this second latter body is Ascended , glorified in Heaven , yet remains the same in substance , contrary to their former faith , citing John Crook , in his book called Counterfeit Convert , when the question is put J. C. viz. whether dost thou believe , that the same body of man , after the departure of the soul from it , doth rise to life again : he answereth , this query is contrary to Scripture , which saith , a Natural body , &c. Answ. This is another manifest perversion , for it is plain by J. C. his words here cited by thee , that J. C. doth not speak of the body of Christ , but of the body of an ordinary man , which goeth to dust and corruption , whereas the body of Christ did not corrupt ; for it being conceived by the Holy Ghost , and having a Heavenly Original , it was more excellent then the body of any other man ; and therefore seeing it did not corrupt , it was raised again , according to the words of Christ , concerning it , Destroy this Temple , and after three days I will raise it up : and the same , after fourty days Ascended into Heaven . Pamphlet Animad . 15. Yet according unto Keith the Philosopher , though it be the same in substance , it is no more a body of Flesh and Blood. Answ. How or in what respect , he calleth me the Philosopher , as whether by way of Derision or not , I am not careful to determine , or inquisitive to understand , for I affect no such Title , unlesse it be understood according to the Etimology of the word , to signifie a lover of Wisdome ; namely the true Wisdome , and not that falsely so called ; and in this sense , every true Christian is a Philosopher ; which is to say , a lover of Wisdome ; but that Philosophy and vain deceit , which the Apostle bids the Colossians beware of ; that is , after the Tradition of men , after the rudiments of this world , and not after Christ , wherein I have been formerly educated and exercised , before I knew the truth as it is in Jesus , I have renounced , and do here , openly declare my Renounciation thereof , and count it all but loss and dung for the excellency of the knowledge of Christ Jesus , in whom are hid , all the Treasures of Wisdome and Knowledge ; and what I have declared , or given forth in any publick Testimony concerning the truth , I have not received from the Worlds Philosophy , or Wisdom , but from the openings of the spirit of truth , as they livingly fprung up in my heart and inward parts ; and unto the same , and to nothing else , I can and do recommend my Testimony , to be judged in all , who have the same living spring of truth ; as it is in the life and light of Jesus , opened in them ; and unto the greater measure of the spirit of truth , in any others , I freely can and do submit , any publick Testimony which I have given forth , for the spirit of the Prophets is subject to the Prophets ; & what the spirit of truth opens in one , can never be condemned by the same spirit in another . Pamphlet Animad . 15. The first Heavenly body of the man-hood of Christ which Keith saith , he had from the beginning , he allows to have Flesh and Blood , and calls it so , and it hath so now , in Heaven , surely according unto him , yet , the body born of the Virgin , is changed so Etheriall , that you must call it no more Flesh and Blood. Answ. I have said nothing concerning the Flesh and Blood of Christ , either before , or after his outward coming in the Flesh , but according unto plain Scripture ; nor have I medled to give any other names unto the body of Christ , but what the Scripture giveth : for Christ said , the bread from heaven is his Flesh , and of this Bread , or Flesh , all true believers did feed , and thereby had life in them , even from the beginning of the world : and seeing Christ himself gave these names of Flesh and Blood , to that inward , Heavenly , Spiritual , and invisible substance , which refreshes the soul and inward man of every one that believeth , Who dare call these names into question , or find fault with them ? although , I do freely acknowledge , they are Metaphorical and figurative ; as when Christ called himself the vine , and those that believed in him , the branches ; and I ask , was not Christ the vine , even from the beginning , into which all true believers were grafted ? and did they not eat the Grapes of this Heavenly Vine-Tree , and drink the Liquor or Juice , or Wine thereof ? and what was that but his Flesh & Blood , even as the Grapes of the Vine may be called it's Flesh ; and its Wine or Liquor , its Blood ; and as it is so called in Scripture , the Blood of the Grape ? But when I say , the body of Christ which was born of the Virgin , and was crucified and rose , and ascended , did not remain a body of Flesh and Blood , I am warranted by the Apostle , who said , Flesh and Blood cannot inherit the Kingdom of God : and the body at the last resurrection is raised spiritual , conform unto the glorious body of Christ ; and therefore it is not Flesh and Blood , in the Vulgar , or common sense ; but if any call it so Metaphorically , and spiritually , I shall not contend . Pamphlet Animad . 15. If the body of Christ be turned into air , and yet remain the same , in substance , we ask , what it is that identifies and makes it the same in substance , that it was , when Flesh and Blood. Ans. Here is another gross abuse and perversion of my words , that he affirmeth : I say the body of Christ is turned into Air. This is a gross lye and perversion ; I call it not Air , but a body Etherial and Heavenly ; and it is a more excellent body than the purest Air , beyond all comparison ; and as to his question , what is that , which Identifies and makes it the same in substance ; this is very easily answered ; the substance of the body it self remaining the same , under these different modes , or manners of being ; as when the Soul of a man , is the same for substance , when converted from Earthly , Carnal , and Natural , to Heavenly and Spiritual . Pamphlet , Animad . 16. As to the comparison that the Author uses , as nothing of the Body of the Sun is here on Earth , but in Heaven ; only its light and heat , which are qualities in the Air : So now that light within , that these Quakers have made so much stirr about , is nothing else but an accident and quality from the man-hood of Christ , in Heaven , adhering in our Souls , as light and heat , adheres in the Air. Ans. Here he passeth by the other examples given by me here , and elsewhere , and only noticeth that of the Light , which having its center in the Sun , emanates in most abundant Streams into all the World , which emanating light that flows from the body of the Sun , he denieth to be any part of the Suns body , affirming it onely to be an accident or quality : But what reason or prooff giveth he , for his assertion ? Surely none at all : But if he thinketh to defend himself by the authority of some called Philosophers ; who say the same with him : I can tell him of other Philosophers , so called , more famous ; & who speak indeed , more according to the truth , that deny it ; and affirm , that the Light of the Sun , that emanates unto us , is a real substance , and hath of the real body of the Sun in it , which is the real Substance of Fire , as it can be proved , by the said Light , when it is contracted or gathered together , by the help of a burning Glass , that it burneth , or kindleth , any ordinary combustible matter , as any other fire doth : But seeing such a debate , is more proper for naturalists , and belongeth to that called natural Phylosophy ; I shall not insist thereon : only , I inform the Reader , who is not acquainted , perhaps , with such things , that the opinion which holdeth light and heat , to have no body , is almost generally , now rejected , in the Schools , as false ; and as a meer old fiction of some old Popish School men , grounded upon some mistaken notions of Aristotle , and upheld by the Jesuits to uphold their absur'd Doctrine of Transubstantiation , when they teach , That the colour , and tast , and smell of the bread & wine , being but meer accidents , do remain without all Substance of the bread and wine , after the consecration ; and as absur'd and ridiculous , is their doctrine who say , that light hath no body , that is proper unto it , but is a meer accident , or quality in the Air : For as well may the Jesuits say ; that the colour , smell and tast of the Bread and Wine , having no body , or substance of the Bread and Wine , are only accidents adhering in the Air. But why dost thou not answer to my other examples , brought from Scripture ; as namely , how the natural Life and Soul , do principally reside in the head and heart , and yet emanate into all the members of the body ; and how the Sap and Moisture , residing principally in the root of the Tree , goeth forth into all the branches ; even so the life and light of Christ , as he is the Heavenly Adam , residing principally in himself ; doth emanate and stream forth , into all his members , and in some respect , into all things ? Is the Sap and Moisture , a meer accident , having no substance ? and is not the Soul of Man , substantially , in all the bodily Members ? although residing , more principally in the heart & head . Pamphlet , Animad . 17. They believe this Heavenly man-hood to be a creature , contrary to John Crooks Counterfeit convert , p. 63. that true light which is called the Life of Christ , John 1. 4 , 9. and lighteth every man that cometh into the World , is not a creature ; Keith saith , it is a creature . Ans. To this I have answered sufficiently above , upon Animad . 8. that the Spirit or Life of Christ , as he is the Heavenly man , is not so properly or strictly a creature . But men have not only the Spirit of Christ in them , as he is Man ; but also as he is God , and the Light , Life , and Spirit of Christ , as he is God : or the word simply considered in it self , in no sense , can be said to be Created : But the word made Flesh , may in that sense be said to be Created , as it is said to be made ; for Made , Created , and Formed , are commonly of one Signification : And that the word was made Flesh from the beginning , I have proved in my book , because the Saints in all Ages , did feed upon the Word made Flesh , and the Word made Flesh dwelt in them . Now in what sense I understand , that the Heavenly man-hood and Soul of Christ is Created : I explain in my book , in these words , p. 135. Therefore to the end that the word may be ingrafted into us , and we again ingrafted into it , the Word must be Incarnate , or made Flesh , as we are ; for all men are a sort of Flesh , and so called in Scripture , in comparison of God , that is purely Spirit ; and though the Souls of Men are Spirits , yet comparatively , as unto God , they are , as it were , Flesh ; and thus the Word is become Flesh ; that is to say , hath advanced a Step or degree , neerer unto us , than it was in God before any thing was made ; and the Word was first of all made Flesh , to be the root and soundation of all other Created beings , and for which they are Created ; for it is a more noble Creation , than all things else : Here by my words quoted at large in my book , it may be seen , how and in what sense , I understand the Heavenly man-hood of Christ to be Created , namely , as the word is made Flesh : also Christ himself designed by Wisdome , Pro. 8. 24. doth expresly say of himself ; when there were no Depths , I was Formed ; and again , v. 25. before the Hills , I was Formed : for so doth the Hebrew word Cholalti , most properly signify , and is used elsewhere in Scripture to signify the Creation of other things ; so that , Made , Formed , Created , do commonly signify one and the same . Nevertheless , I do acknowledge , that Christ the Heavenly Man , is not so properly or strictly to be called a Creature ; or Created , Made , or Formed ; but rather generated : and he is the Son of God , rather than a Creature of God ; even as a Man's Son , is not called his Creature , but his Son ; and yet he doth truly and properly partake with the Creatures ; otherwise he could not be a perfect Midle , or Mediator , betwixt God and Men , who are Creatures . But seeing this production or bringing forth of Christ from God the Father , is so great a Mystery , it is by no means to be curiously disputed about , but simply to be acknowledged , believed and admired ; and not to be expressed in words which mans wisdome teacheth , but what the Holy Ghost Teacheth ; such as the Scripture words are , which say , The Word was made Flesh ; and Christ , the Heavenly man , is the only begotten of the Father , full of Grace and Truth , and the first-born of every Creature : and concerning his wonderful Generation , it is said , Who can declare it ? and he is called , the New Man , who is Created after God , &c. and so to these Scripture Names , I keep close ; where I am safe , and where the malicious accusations of the adversaries of truth cannot reach unto me . And by what is said , the reader may easily understand , that there is no real contradiction , betwixt John Crook and me ; for whither J. C. mean by the true Light , which is the Life of Christ , the Light of the Word simply considered , or the Word made Flesh , I am at no contradiction with him ; for according to the first , That Light , can in no sense be called a Created Light : and according to the second , namely , As the Word made Flesh , or as the Spirit of Christ as man , it is not properly Created , nor in that strict and narrow sense , is it to be so called , as the other Creatures are . Pamphlet , Animad . 17. That Scripture , in Heb. 9. 11. Not of this Building ; is grosly corrupted by the Author , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is rightly translated building or structure : It is not always taken , for the Act of God , in framing something out of nothing ; nor the effect of Gods so Acting ; but it is taken in another sense , in some places , as 1 Pet. 2. 13. Ans. That Scripture , Heb. 9. 11. Is not at all corrupted , but truely translated , and the sense of it truely given ; nor doth thy weak and frivolous reasoning prove the contrary : for as the Greek word doth not always signify a strict Creation ; so no more doth the word Creation , in English ; and that the word is sometimes applyed to an Humane work , or constitution ; proveth not that it is so to be understood here : For the Writer to the Hebrews is not comparing Heaven with the Tabernacle made by mens hands , ( as thou alleadgest ) in that verse : neither doth he call Heaven , that greater and more perfect Tabernacle ; for he saith not so ; but thus : Christ being come , an high Priest of good things to come ; by a greater and more perfect Tabernacle , &c. entered in once , into the holy place : The greater and more perfect Tabernacle : Therefore , is Christ himself , who hath gone into Heaven : And this Tabernacle , is more excellent , than that outward figurative Tabernacle was ; because that Tabernacle , could not remove it self from one place unto another ; but as it was carried by the hands of men : neither could it go into Heaven , because it was of a meer earthly creation ; but Christ Jesus by a greater , and more perfect Tabernacle , namely , by himself , did go into Heaven ; for he came down from Heaven , and is Heavenly ; and not of such a mean , and Earthly Creation , as that outward Tabernacle was : and therefore , he doth compare Christ with the Figurative Tabernacle ; not so much as to its structure or building with mens hands ; for that were but a mean and low comparison , seeing the beasts Skins that covered the Tabernacle , and the blood that sprinkled it ; as also , the substance of the wood , and other materials , were not made with mens hands , but only the artificial structure , or form of the Tabernable , was the work of mens hands . But Christ Jesus , this greater and more perfect Tabernacle , doth excel the Typical and figurative Tabernacle , in regard of the very substance of which it is made ; as being of an Heavenly Nature , and not of this creation , with the outward Tabernacle , as to the very substance ; although for our sakes , he did partake with us of the Earthly creation , yet he himself is wholly and altogether Heavenly ; if this be not the True and real sense of those words , Heb. 9. 11. I leave unto the spiritual for to Judge . Pamphlet Animad . 17. Let the Quakers remember , that this creation , of which he saith , this Man-Hood is not , but of another ; was not by hands . Answ. That it was not the work of mens hands , I confess ; but this giveth thee no advantage ; nor doth it in the least , weaken my Argument ; for this Earthly and corruptible creation , although it is not the work of mens hands , yet by a Metaphorical and figurative speech , it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made with hands ; to signifie the weakness and corruptibility of it ; and for a clear proof of this , see , 2 Cor. 5. 1 , 2. Where the Apostle compareth the earthly house of this Tabernacle of our Mortal Flesh , with our house from Heaven : and calleth this last by way of Antithesis , an house not made with hands ; as if the Mortal body , which is our earthly house , were made with hands , although not with the hands of men ; which is a figurative expression , as holding forth the meanness and weakness of all that which is earthly and Mortal , which the Learned among the Hebrews , on that account , call in Hebrew , Asiah , as to say , in English , manufaction , or a making with hands : but besides this visible and corruptible world , of Heaven and earth , which they call Asiah , or faction ; they understand that there is another more excellent world , or creation , invisible unto our outward eyes ; and this they call Jezirah , as to say in English , formation ; and besides this , yet a more excellent , which they call Briah , in English , creation ; namely that which is strictly and properly so called , ( the other two , although commonly named , Creations , yet not so properly or strictly ) for which distinction of three Worlds , they Alledge Isaiah , 43. 7. where all these three Hebrew words are used ; and besides all these , yet one most excellent of all , and which doth in the Nature thereof , approach nearest unto God himself , and this highest and most Noble production , above all things Created , Visible , or Invisible , they call Aziluth , which is to say , in English , Emanation . Nor are these distinctions of Worlds and Creations , idle fictions of latter Jews , but real things ; the Truth whereof is warranted , by clear and express Testimonies of Scripture , both of the old and new Testament : for doth not the Scripture speak of Heavens in the Plural number , and of Heavens of Heavens ? Also , doth it not say , that God made all things both visible and invisible by Jesus Christ , and certainly these invisible things are a more excellent Creation , as God created them , than the visible ; also it is said , That God by his Son made the Worlds , or Ages ; which cannot meerly relate unto the times , but also , and more especially unto the things themselves , made in those times . Pamphlet , Animad . 17. Some of them think fit to call this man-hood an Emanation , rather than a creation ; you see they are at a losse , what name to give this child of their own begetting , and breeding , in the imagination . Answ. This is another gross abuse , and perversion of my words ; as if by these , some who think fit , rather to call the Heavenly man , an Emanation , than a Creation ; I did understand some of my friends , called in scorn , Quakers , and as if we were at variance among our selves , how to name it ; which is a grosse untruth and false hood : for by that same , I did understand some Hebrew Doctors , or Teachers , who call this Heavenly Man Aziluth , which is to say , in English , Emanation ; as also they do call him , the Heavenly Adam , the great High-priest , the Bridegroom and Husband of the Church : and they say plainly , if this man were not , the world could not confist : and who is this but Christ Jesus , although they do not express these names . And certainly , it might be a great help whereby to convince the Jews , and to gain them to believe in Christ Jesus , as he was born and suffered in the Flesh , and Rose and Ascended into Heaven , to make use of those Testimonies , which are in their own books , unto Christ , although under other names ; some whereof are very proper , and according unto Scripture , in our reasoning with them , in order to their conversion ; which way , if used in the Wisdom of God , and direction of his Holy Spirit , I doubt not , but the Lord would bless ; for even Paul , when he preached unto the Gentiles , at times , made use of some Testimonies out of their writers , whereby to bring them to acknowledge the Truth . But whereas thou art not affraid , nor ashamed , to call this Heavenly Man , Christ Jesus , a Child of our own Begetting , and Breeding in the Imagination ; thou openly shewest thy gross Ignorance of the Scriptures , and thy great Unbelief , and want of True Faith in Christ ; and that thou art a greater Infidel , in some Respect , than many of the Jews are : Some whereof , in words , do Acknowledge him , as he is the Heavenly - Adam , as Spiritually present with his Church in all Ages ; although they do not believe his outward Coming , and Birth in the Flesh , which is a great Sin unto them : But thine , and their Sin is greater , who , although in words ye Confess unto his outward Birth in the Flesh ; yet Deny his real Spititual Presence in the Church , either before , or since his outward Coming , and Birth in the Flesh. And surely , thy Blasphemy is no less , to call the True Christ of God , as he was and is in all Ages , even from the Beginning , a Child of our own Begetting , than the Blasphemy of those Jews was ; who , when he came in the Flesh , called him the Carpenter's Son. Pamphlet . Can Flesh and Blood , and an Human Soul , be said to Ray and Beam from God , who is a Free and Simple Spirit ? Answ. Christ's Soul is Heavenly , Divine , and Spiritual ; and so is that Flesh and Blood of his , whereof I speak , which he had from the Beginning : And it may properly and safely enough be called , an Emanation from God the Father , according unto Christ's own Words , who said , He did proceed , and come forth from the Father ; and whose Goings - forth have been from of Old , or from the Age. But then , Emanation ( in this Sense ) doth not signifie , That the Thing which doth so Emanate , is belonging to the very Essence of that from which it doth so Emanate : For these who call it an Emanation , do acknowledg , that it is a Distinct Being , or Production of a Thing distinct from the Godhead ; although next unto it , and most nearly united with the same ; as so indeed , the Heavenly Manhood of Christ is . Pamphlet . Therefore , you shall hear , he hath denyed it again , in the next Quotation . Answ. This is another gross Abuse , and Perversion ! For , I have not denyed , that Christ his Heavenly Manhood , may be said to Emanate from the Godhead ; as one Being , or Essence , may be said to Emanate from another Being or Essence , distinct therefrom : Only , I say , That the Godhead it self hath no such distinct Parts , within its own Essence or Being , as Center , or Rayes ; but rather , is all Center , according to that noted Saying of H. Trismegistus : Whereas the Soul of Christ hath its Center and Rayes distinct , by way of Emanation ; and yet , that which Emanates , is of the real Being and Essence of the Soul , as truly as the Center . Pamphlet . Animad . 18. This then , may as fitly be spoke of them , as of the Man Christ Jesus ; that in G. K. and J. C. dwells all the Fulness of the Godhead bodily , Col. 2. 9. How doth the Christian savour this ? Is it not Rampant Blasphemy ? See Piscator , and he Translates the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Col. 2. 9. Essentialiter , Essentially : And Calvin likewise upon the Scripture , saith , That God hath in Christ , Essentially appeared unto us . Answ. I altogether deny the Consequence ; That , because the Essence of God is in us , that therefore , the Fulness of the Godhead can be said to dwell in us bodily : for that is only proper unto Christ , who is the Mediator betwixt God and Us ; in whom that Fulness dwelleth immediately , and to which it is immediately united . And forasmuch , as we cannot contain the Fulness of Christ , but only a Measure of him ; therefore , the Fulness of the Godhead cannot be said to dwell in us : and yet we must partake of that Fulness which dwelleth in Christ , because we partake of Christ , in whom the Fulness is . And this is no Blasphemy , but words of Truth and Soberness , and cannot but savour well and comfortably unto every true Christian ; namely , that God dwelleth in us in Christ , according to Christ his own Words , unto the Father , Joh. 17. 23. Thou in Me , and I in Them ; and according unto John , He that confesseth the Son , hath the Father also , 1 Joh. 2. 23. And as for Piscator , his Translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essentially , it doth nothing hinder , but rather helpeth to consirm the Truth of what I affirm : For , if the Fulness of the Godhead dwell in Christ Essentially , or in its true Essence ; then it is clear , that if any Measure of Christ dwell in us , that a Measure of that Fulness of God himself , dwelleth in us : for no Measure , or Part of Christ , is empty of God. Which Fulness of the Godhead , as also , the Measures of it , are not to be understood Simply , as in God himself ; who properly hath no Parts , nor Measures , but in respect of his Appearance and Manifestation towards us ; which Appearance or Manifestation of God , hath its Fulness in Christ , and its Measures in us , according to the Measure of the Gift of Christ , received by us . For concerning Christ , it is said ; That God gave not the Spirit by Measure unto him : But to every one of us , the Grace or Gift ( namely , of the Holy Spirit ) is given , according to the Measure of the Gift of Christ. And thus we see , that the Scripture holdeth forth Measures of the Spirit given unto us , through what we receive of the Measure of Christ : But Christ hath that Spirit in Fulness , or without Measure : And the Spirit of God , both in Christ , and in Us , s of the same Essence with God. Again , As to the Words of Calvin , cited by thee ; they do also confirm the same Truth , and over-turn thy gross Assertion : For , if God hath appeared unto us Essentially , in Christ , and that we are Partakers of Christ himself , by a real Participation of him as Calvin doth else-where acknowledge ; then , together with Christ , we are also Partakers of God : for God revealeth himself in Christ Essentially , and Christ revealeth himself in us . Pamphlet . Whosoever then hath God Essentially in him , hath the whole Deity in him ; for the Essence is the whole Deity . Answ. The Essence of the Deity ( as I have said ) hath not Measures properly in it self ; but yet the Scripture alloweth us to speak of the Measures of the Spirit of God , which is one Essence , or Being with God : Which Measures in Us , and Fulness in Christ , are to be understood , in respect of Manifestation . And according to this Distinction of fulness and measures , that is warranted by the Scriptures , I deny thy Assertion ; that who ever hath any measure of the Essence of God , hath the Whole or Fulness ; and the plain tendency of all thy work against us , is not only to rob the Saints of Christ , the Heavenly Man , but also of the Holy Ghost , and consequentially of God ; and then finally , of all Goodness , Vertue and Grace : And indeed , this is the real and naked tendency of the Doctrine of all those , who contend so earnestly against the real and proper in-being , or in-dwelling of Christ , in the Saints , as he is the Heavenly Man , and second Adam ; to bring us at last , if they could , to deny that we have either God in us , or the Holy Ghost ; for if the Essence of God , dwell only in Christ , and that Christ dwell not in us , then indeed it should follow , that we have nothing of God , and so nothing of the Holy Spirit , which is one Essence with him : and the end of this is plain down-right Atheisme ; for if God himself be not present in men , nor the Holy Ghost , ( which is one Essence with him ) nor Christ , how can any thing that is truly Good be in us , who can work it ; or being wrought , who can preserve it if God and Christ be absent ? Surely nothing appeareth unto me , more rampant Blasphemy , nor more gross Atheism , than to deny , that God is really present in all Men , and in all Things : For , how is God omni-present , if he be not really present , in and with all his Creatures ? And if God be present in all his Creatures , then Christ is also present , because the fulness of the Godhead dwelleth in Christ. But seeing thou wilt not allow Christ , to have any further reach or extent , than the humane soul and body of any ordinary Man ; and that the Fulness of the Godhead is contained within that bounds of the ordinary stature of a mans body , and that essentially ? is not this to limit the infinite God into a narrower place , or room , than the Souls of many brute beasts , which have larger bodies , manifold times , than the greatest body of any earthly man , and to confine him within the humane figure and shape of a man ? yea , nothing is more plain , which is gross Anthropomorphitisme , and the blasphemous Doctrine of Lodowick Muggleton . But further , I enquire , seeing thou affirmest , That the Essence of God is only in Christ , and that whole Christ is contained within the ordinary dimensions of mans Body ; and that Christ had neither Soul nor Body before Mary ; Where was the Essence of God , from the beginning of the World until that time ? For either it was somewhere , or no where ; to say it was no where , no not in the Highest Heavens , is absurd ; seeing God is said to dwell in the Heavens ; and they are called Gods Throne ; and Christ Taught his Disciples to Pray , Our Father which art in Heaven , &c. But again , on the other hand , if thou shalt grant , That the Essence of God was in Heaven , then that Heaven is as personally united unto God , ( by thy Doctrine ) as ever Christ Jesus ; and may as truly , and in the same sense be called God , the Son of God , God-man ; the Creator of the World , and is the Object of Divine Worship . This , I say , is the necessary and infallible consequence of thy Doctrine , because thou sayest expresly , who ever hath the Essence of God in him , is as personally united unto God , as Jesus Christ ; and may as truly , and in the same sense be called God , &c. Pamphlet , Animad . 18. Yet observe , the Author will not have the center of the Heavenly Man hood of Christ dwell in us , but allows here , the Essence of the Deity to dwell in us : Is not this a preferring the Manhood above the Deity ? Ans. By no means : but it is an infallible indication , That the Deity is infinitely a more excellent being than the Man-hood of Christ simply considered ; for it is a greater perfection to be all center ; and that the center be every where , then only in some place . As for Example , if the Light of the outward Sun were all center , and that the center of the Suns Light were every where in the whole Firmament , that Light should be a much greater , and a more glorious and excellent Light , than the Light of the Sun , as it is now at present , is : And although I say , that the center of the Soul and Spirit of Christ , as Man , is not in us ; yet the true Essence of the Soul and Spirit of Christ , in measure , is in us ; for that emanation , or flowing forth , and ray of his Life and Light , is truly efsential unto him , and is not any meer quality or accident , or operation , as some have supposed . Pamphlet , Animad . 19. They believe , that there is a Nephesh , and a Nishamah , in this Heavenly Soul of the man-hood of Christ , one more gross , the other more refined . Answ. This is a gross abuse and perversion : for although I speak of a Nephesh , and Nishamah , in the Soul of Christ , yet I did not call the one more gross , the other more refined , although the one doth excel the other ; yet none of them are either to be called , or understood to be gross , as having any mixture of refuse , or superfluity , as the word gross doth import . Pamphlet . But there is a secret not yet to be revealed by this Rabbi ; whether these two be one Soul , or two Souls of different kinds ; or whither two faculties , or parts of one and the same Soul ? Answ. This is another abuse , for I do not state the question so ; as whether one Soul or two Souls ; but thus : whither two principles really distinct , or two faculties or powers of one only principle , which I found no necessity to determine , as neither I yet do , whatever be my Judgment and Perswasion in the case . Now , admitting or giving that they were two principles , yea although three , or four ; or more Principles , were acknowledged to be in the Soul of man , as constituent thereof ; it is still but one Soul , in the compleat and intire notion of the Soul ; as the Body of man , is still but one body , although consisting , · not only of many Members , but also of many Principles ; as namely , the Elements of Water , Earth , Air , Fire ; and certainly , he that understands the nature of any ordinary man , and what man is , inwardly and outwardly , in Soul and Body , must needs acknowledge that every ' man hath many principles in him ; yea the principles of the whole Creation , reduced by a wonderful order , into a certain Epitome or Compend ; and for this cause , not only these called Philosophers of old , but also these called the Fathers , have called Man , the Microcosme , or little World , as having all the principles of it , in him ; namely , the principles of the outward and visible World , in his body and outward man ; and the principles of the inward and invisible Worlds , in his inward man ; and these words , Isaiah 43. 7. Every one that is called in my name , and unto my Glory , I have Created him , I have Formed him , I have Made him . The learned among the Hebrews understand them , in respect of the three Worlds aforesaid ; so that out of each of these three Worlds , Man is Made , or Created ; and yet he still but one man ; his Soul , one Soul ; and his Body , one Body ; although consisting of many principles ; Even as a speech , or discourse , is but one speech , or discourse , although that speech , consist of many sentences , and every sentence of many words ; every word commonly of divers syllables , and every syllable of divers letters ; and the letters which are the first principles of speech , of divers kinds and natures ; and for this cause , and with a respect unto this , some have called man , Logos , i. e. a Speech , as being the Similitude of that more excellent and principal Logos , which is Christ , the essential speech or Word of God. But because every being , the nearer that it is in nature unto God , doth the more resemble him ; and that God himself , is a most simple unmixed being , without all composition of parts or principles , and is one in the highest and most perfect sense , ( which yet his being three , only in manner or property of being , doth nothing hinder ) ; and that Christ , the Heavenly man , of all things , is nearest unto God , and his most perfect Image ; therefore it is manifest , that he hath least of that which may , or can be called a composition , or mixture of principles : But whatever perfection , virtue , power , or operation , the creatures have in their various compositions , he hath them all virtually and eminently in himself , after a more perfect , and simple manner : But seeing he took hold on the Seed of Abraham , and did partake of Flesh and Blood like unto ours , to the end that he might be yet more like unto us , that he might make us like unto him , yet more abundantly , whether it behoved not that he was to partake with us , of all the principles , both inward and outward , that belong to the essential constitution of any man , is a thing worthy of consideration ; as also , admitting that he did partake of all these Principles , whether he did assume , or partake of them , at one and the same Moment of time ; And what I have here written , is enough I hope , to them who have a Spiritual understanding , to discern , and perceive my Judgement in the present case ; as whether the Nephesh and Neshamah in Christ , be distinct Principles , yea or Nay ; or whether more , then these two : but as for others who are Carnal , and cannot reach unto these things , if never so plainly told them , I am not concerned to give them a further answer ; and I had rather that I might be instrumental in the hand of the Lord , to bring the Soul of any man or woman , to the Feeling and Tasting of the precious Life of Christ in their hearts , than to fill their understandings with the soundest Conceptions of words about Christ : and I can and do say it , in the presence of the Lord , the life and power of Christ Jesus , as I feel it in the least measure , to move and operate in my Soul , to conform and Leaven me into the Image of Christ , in righteousness and holiness , is more to me , then all the soundest Conceptions of words about Christ ; But yet , because , in the Light of the Lord , I see clearly , how false and absurd , yea how Blasphemous , and Atheistical Notions and conceptions of Christ , and also of God , many men have , I have been earnestly and fervently moved , and am at this present time , in the Zeal and Love of God , and in true compassion and good will towards Man-kind , to declare what God hath made manifest unto me , of this and other things , and to open the Scriptures of Truth concerning them , as God by his Holy Spirit hath opened them plainly to my understanding : Wherefore , let every one that is Spiritual , and hath a Spiritual discerning , read me , and feel my Testimony , and that from which it comes ; for it is not of man , but of the Lord : although , at times , to gain the reader , as Paul did in his day , I find freedome to make use of Testimonies of other men ; and what ever True Testimony to the Truth , I find in any man , be he Jew , or Gentile , Scythian or Barbarian , so called , it is precious and comfortable unto me ; And to declare it unto others , as the Lord giveth me true freedome , may and shall have its Service ; for Truth is one in all , and its Testimony is one ; And something of Truth by Vertue of that Divine illumination of Jesus Christ , the Light of the World , that doth inlighten every man , that cometh into the World , is made manifest for a Testimony among all Nations and sorts of people ; and in every Nation , he that feareth God and worketh righteousness , is accepted of him : And what if some hold the Truth in Unrighteousnesse ? What if wicked men at times , confesse unto Christ , as the Devils formerly did ? We must not therefore deny him , but rather make use of their own Testimony against them , unto their further condemnation . Pamphlet Animad . 20. I query here , whether , besides this Nishma , Adam had a Rational Soul , which was the Root of his animal Senses , and discursive parts ; and whether this that was breathed into Adam , was the Center of the Soul of Christ or some ray only ; it should be the Center , in that Nishma , is the excellency ( the Author saith ) of this Soul ? Answ. The darkness and perversness of Spirit that is in this Author of the Pamphlet , causeth him to ask many unnecessary questions , which a Child of an ordinary clear understanding , might resolve , according to the Principles laid down in my book : and although I have condescended in freedom , to answer many of his questions , especially , such as have any weight in them , for further clearing the Truth , yet diverse others , I purposely forbear to answer , seeing they neither tend to edification , nor serve to clear the Truth : But to these at present mentioned by me , as above , I answer briefly , Adam ( beside that Divine Nishma , or Soul of Christ ) had also , a Rational Soul , as we also have , and all men ; but the Center of the Divine Nishma , or Soul of Christ , was not breathed into Adam , nor into any man , besides Christ himself ; nor doth it follow , that it should be the Center , which was breathed into him , because the Nishma is the excellency of his Soul above ours : I say , this reason doth not hold , for not only the Center , but also that emanation or ray of the Divine Soul of Christ , that is in us , is exceedingly more excellent , than our Souls . Moreover , whereas he argueth , that if Adam had a proper Nephefh , that then he was a more compleat man , then Jesus Christ of Nazareth ; I deny the confequence , for Christ hath all the Essential perfection of mans whole Soul and Body , elther Virtually or formally , even as man hath Virtually or formally all the Essentials , resembling the Sensitive Soul of a Beast , that belong to perfect it , as an animal , or living Creature ; but yet he hath some what more : all which proveth not , that a beast is a more compleat animal , or living Creature , than a man. Pamphlet . It s True he saith , the Soul or Spirit of Christ hath an immediate and wonderfull manner of Union with the Deity , as no other Soul or Spirit of men were partakers of . But what Union the body of Christ that was taken of the Virgin , had with the Logos , which any of the Quakers have not , I cannot yet learn. Answ. That is also plainly enough insinuated in my book , where I expresly say , that Christ was a most wonderfull Vessel , both as concerning his Soul and Body ; and that , in that very body , born of the Virgin , the Center of his Soul did reside ; which could not be without an Union of such a Nature as no other body could have , seeing no other man , ever had the center in him , but he . Pamphlet , I query what difference , betwixt the Nishmah of his Soul , and the Center of it ? Answ. As great as betwixt the Spring and the Stream , and the life and vertue that is in the Root , and a measure of the same in the Branches ; so great is the difference , betwixt the Center of that Nishmah , and the ray or emanation of it into us ; which yet is one and the same Substance or Essence with it . Pamphlet . Look into Buxtorfs Lexicon , you that are Schollars , and there you will see , that this curious distinction of Nephesh and Nishmah , is ground less — and a little after , for the same word is used of the beasts and fouls , and creeping thing , that were destroyed by the Flood Gen. 7. 22. Answ. That the word , Nishmath , or Nishmah , at times , is used indifferently , or commonly , to signifie the breath or life of any living Creature ; doth not hinder , but that at other times , and that more frequently , it hath a peculiar and singular signification , even as the word Ruach , signifieth , at times , indifferently , any ordinary Spirit , good or bad , as also the wind ; and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , Spiritus in Latine , and Spirit in English ; and yet also , it hath a peculiar signification , at other times , to signifie the Divine Spirit of God , and Christ : and thus also many other words have both a common and peculiar signification ; as the words , El , Elohim , Bara ; and others . And unto Buxtorfs Authority , I oppose the Testimony of others better skilled , and namely the Author of the Apparatus in Librum , Zohar , part , 1. p. 542 , and p. 600. And that which is of more Authority then all Humane Testimonies , I oppose unto him the Scriptures Testimony , in diverse places , which I have Cited in my book ; as namely , Gen. 2. 7. Prov. 20. 27. To which I shall adde , Job 32 8. The Inspiration of the Almighty giveth understanding ; where the same Hebrew Word , Nishmah or Nishmath , is used , that is in Gen. 2. 7. And surely , whoever shall duely consider that Scripture , Gen , 2. 7. How that-the Lord God breathed in Adam , the breath of Life , and he became a living Soul ; and shall compare it with 1 Cor. 15. 45. The first man Adam , was made a living Soul ; the second , or last Adam was made a quickening Spirit ; If he have the least sense of that quickening life of Christ Jesus , that made the first Adam a living Soul , cannot but acknowledge , that that breath , or inspiration of life , which made Adam a living Soul , was something more excellent and living , then his own Soul , which he received from Christ Jesus the second Adam , who is the image of the invisible God , after whom he was made ; for it was this breathing in , or inspiration of Life , that made him a living Soul ; Namely living unto God : Whereas he was a Soul afterwards when he Transgressed , but not such a living Soul ; for in the day he did eat of the forbidden fruit , he dyed , and remained no more a living Soul unto God , in Holiness and Righteousness , after the image of him that created him . And indeed , that this breath or inspiration of Life , was not Adams own Soul , but a Divine substance ; diverse of those called Fathers , of great Note , do earnestly contend . Hilarius , saith , on Psal. 118. expounding these Words : And he breathed into him , the breath , or Spirit of life , and man was made a living Soul , Inspirationi ergo huic Preparatus sive formatus est , per quam Natura Animae & Corporis in vita perfectionem , quodam inspirati Spiritus foedere contineretur . Scit in se beatus Paulus , duplicem esse Naturam , cum Secundum interiorem Hominem delectatur in Lege , &c. In English thus ; Man therefore , being prepared , or formed , unto this inspiration , by which the Nature of the Soul and body should be contained within a crtain Covenant ( or bond ) of the inspired Spirit . Blessed Paul knoweth that there is a Twofold Nature in him , when according to the inward man , he delighteth in the Law of God. Again , Cyrillus Alexandrinus on 9. John saith expresly , that the breath of life , which God breathed into Adam , was not the Soul of Adam , but a Divine substance . Non est igitur factum divinae Substantiae Spiraculum , anima hominis , sed animato potius homini , & proprietati Naturae utrisque ( anima dico atquae corpore ) Consumatae quasi Sigillum . Naturae suae Creator Spiraculum vitae , id est , Spiritum Sanctum infixit , &c. Which is in English thus : The breath of the Divine substance , was not made the Soul of man ; but rather man being already indued with a Soul , and the property of his Nature being consummated both in Soul and Body , the Creator fixed in him , as it were the Seal of his own Nature ; That is , the Holy Spirit . The which Holy Spirit , he also calleth the Spirit of the Son , and the Divine Nature ; and indeed , without all doubt , God breathed into Adam , the Holy Spirit ; but this Holy Spirit being one Essence or being with God , dwelleth in the fulness of it , in Christ the second Adam ; and therefore Adam could not be a partaker of the Holy Spirit , but as he was also a partaker of the second Adam , whose Nishmah , or Soul , hath the Holy Spirit in it , as being its most immediate Temple , or house ; and therefore the fulness of the God-head is said to dwel bodily in Christ , because Christ is as the body or house , that most immediately receives that fulness to Communicate of the various measures of it unto others ; for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth Body , is said to be derived from a word , which signifieth a House , or Lodging , or Habitation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that the fulness of the God-head , dwelling in Christ , as in its most immediate , and proper Habitation ( as the Soul of a man dwelleth in its body ) no man can partake of God , but as he partakes of Christ , in whom that fulness dwelleth . Pamphlet , Animad . 20. I desire the Schollars to call to mind , how this Notion of the Soul of Christ in all , suits with Platoe's of the anima mundi . Answ. Cyrillus Alexandrinus and others do Judge , that Plato , by his anima mundi , did understand that which the Scripture calleth the Holy Ghost ; for as the Scripture speaketh of three that bear record in Heaven , the Father , the Word , and the Holy Ghost : Plato likewise spoke of three , namely , the good , the mind , and the Soul : and the Good he calleth the one , and the Father ; the Mind , he calleth the Son , as being generate of the Father : both which answer unto the Father and the Son , which the Scriptures Testifie of , and therefore they conclude , that by that he called the Soul , he did understand , the Holy Ghost ; And that Plato had learned this mystery of the Three from the Egyptians , who had learned it from Moses ; But that he had wrongly understood it himself , for he seemeth to call them Three Gods , as being distinct , in a threefold being , or substance : And the first greatest of all , the second less than the first , but greater than the Third ; so that Plato his Doctrine of this Mystery was unsound , and imperfect , although it seemeth that he aimed at the Truth . Now , whereas we believe that the Holy Ghost , is one and the same Essence with God ; and that the Heavenly Man-hood or Nishmah of the Soul of Christ , is distinct in essence or substance from the God-head , although by a most excellent and wonderful union united with the same for ever , and yet is not any third essence , as Plato calleth his Anima Mundi . It is very manifest , that Plato his Anima Mundi , cannot at all be acknowledged to be the Soul of Christ. Again , Plato calleth it the Soul of the World , as Judging the World it self to be an Animal or living creature composed of Soul and Body : But this doth by no means agree unto the Soul of Christ , for if it did , then the world should be Christ , and the body of every beast , fish , foul , tree , or stone , and also the earth it self , should be the real body of Christ ; all which is false and absur'd , and therefore Plato's Anima Mundi cannot be the Soul of Christ. Pamphlet . Animad . 21. I Query whether this Soul of Christ can be the Holy Ghost ? Answ. This query is altogether needless , seeing in my book called , The Way cast up , I have expresly declared , that the Soul of Christ , and the Holy Ghost , simply considered , are distinct beings ; but because the Holy Ghost dwelleth in Christ , the Heavenly Man , and by him only is conveyed unto us , and that they are wonderfully united one unto another , we cannot understand them as separate ; and therefore , as Christ , the Second Adam , in Scripture is called the quickening Spirit , and the Lord is the Spirit ; so he may also be called , the Paracletus , or Advocate , as he is expresly called , 1 John 2. 1. And if any man Sin , we have an advocate with the Father , Jesus Christ , the righteous : and this same advocate or paracletus , is but one ; it is clear , that sometimes Christ himself , is called the Holy Ghost , in Scripture ; for the words Holy Ghost , as well as the word Spirit , have different significations in Scripture ; for God is said to be a Spirit , also Christ is called the Lord that Spirit , and the Second Adam , the quickening Spirit . And thus the words , Holy Ghost , and Spirit , do sometimes signify more generally , and sometimes they have a more particular , and peculiar signification . Pamphlet . Animad . 21. Why then the Christian hath a great advantage of a Quaker , in that his Sanctification is of another , and better nature , than that of the Quakers , in that it is the Holy Ghost , who is God , who mystically dwells in them . Answ. Here thou dost commit Three great abuses . 1. To distinguish betwixt the Christian and the Quaker ; whereas every true Christian is a Quaker , namely , one that trembles at the Word of God ; and every true Quaker , is a Christian , and we desire to be called by no other name , than that of true Christians : 2. That thou dost insinuate , as if we did not believe , that the Holy Ghost , who is God , did dwell in us , but only Christ ; which is a gross perversion , and false calumny ; yea so false , that thou givest thy sels manifestly and openly the lie ; in the next citation . 3. Thou dost grosly again contradict thy self , that thou sayest the Holy Ghost dwells mystically in every true Christian , and yet thou deniest that the essence of God dwelleth in any Christian , although the Holy Ghost be one essence with God : Nor will thy term , mystically , save thee ; for if by mystically , thou understandest not a real indwelling of the Holy Ghost , as he is one essence with God , then the Quaker is in a better condition , and hath a great advantage of thy supposed Christian ; that according unto us , every true Christian and Quaker , hath the Holy Ghost , who is one essence with God , really , or essentially dwelling in him , through Christ , who is also in him ; and this according unto 1 Cor. 14 25. God is in you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which being rightly translated , is essentially , from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which signifieth being , or essence . Pamphlet . Animad . 21. But they understand the Holy Ghost , who is God , is not separated from this Body & Soul of Christ : but why then did they not express themselves so ? Answ. Thou seest Reader , how openly he giveth the lie unto himself , in this citation ; by acknowledging that we understand the Holy Ghost is not separated from this Body and Soul of Christ ; and yet a few lines before , he did alleadge , that according to our principle , the Holy Ghost did not dwell in us : and whereas he saith , why then did they not express themselves so ? I answer , first , how couldest thou know our understanding , or mind , if the thing had not been expressed ? But Secondly , I say , that I have sufficiently expressed the same in my book , called The way cast up , in several places , particularly in p. 114. where I say expresly : For , because the Fullness dwelt in him ; and that he was immediately , and most intimately united with the God-head , so as no Man nor Angels are , but only the Man Jesus , he is only the true Christ. And because he it is alone , who in an immediate way , and originally , is Gods Anointed , who hath Anointed him with his Holy Spirit ; and all other men , even the most Holy , but mediately united with God through him , receiving the Anointing , or Holy Spirit : Therefore all other men are not Christ , but Christians ; not being immediately Anointed of the Father , but by the means of Jesus Christ. Nor are they otherwise partakers of the Anointing or Holy Ghost , but as they are partakers of Christ. Thus Reader , thou feest how clearly I have expressed this very thing ; and how faulty the Author of this Pamphlet is , and how far he hath fallen short of his promise , to give the World a true account of our Faith , concerning the Man Christ Jesus ; who is guilty of so many false insinuations , gross perversions , self - belyings and contradiction , as I have sufficiently demonstrated . Pamphlet . Animad . 22. They believe this humane nature is divine : farewell that distinction then , yet 't is inferior to the God-head . But this Author thinks that omnipresency , and omnisciency , may be attributed to the Man-hood ; yet the man hood not being consounded with , or equalized to the God-head , contrary to the Doctrine Taught by our Christian Divines . Answ. Mark Reader , the great ignorance and partiality of this Author , who is so much offended , because I call the Nature of the Man-Hood of Christ , Heavenly and Divine ; as if because the name Divine is given to the Man-Hood of Christ , that therefore I consound the Man Hood with the God-Head , and equalize it thereunto ; and yet within three or four lines , he calleth these of his brethren , who profess to teach of Divine things , Christian Divines ; he will therefore have men that Teach , or profess to teach Divine things , to be called Divine ; but he will not allow Christ , the Heavenly-man to be called Divine : This is a plain exalting themselves above Christ. But again , if to be called Divine , is to be equal unto God ; then by his Doctrine , he and his brethren whom he calleth Christian Divines , are equal unto God : see what Blasphemies his ignorance and rashness , doth precipitate and hurry him into . Pamphlet Animad . 22. That there are Attributes of God not communicable to the Creature ; and among them are these two , Omnisciency and Omnipresency ; these cannot be Communicated to any Creature , but it immediately becomes God. Answ. That Christ Jesus is not to be called a Creature in that strict and narrow sense , as the other Creatures are , I have above declared ; and yet he doth partake with the Creatures , having taken part of Flesh and Blood with us . And be it so , that Omnipresency and Omnipercipiency , being communicated unto Christ , that he is God ; In what is this contrary to Christian Doctrine ? Is not Christ God ? Do not all true Christians believe that he is both God and Man , and yet but one Christ ? But according unto thy Doctrine , because Christ is neither Omniscient nor Omnipresent , he is not God , but a meer Creature . This is gross Socinianisme , and Arianisme both , that Christ is not God , but a meer creature . Now , although I say and believe , with other true Christians , that Christ is God ; yet I do not say , the Man-hood of Christ is his God-head , nor yet equal thereunto ; for the God-head is still greater then the Man-hood , and hath its Attributes , or Divine properties , that are incommunicable unto the Man-hood , simply considered ; for the God-head is absolute and independent , and hath not its being from the Man-hood : But the Man-hood is dependent , and hath its being from the God-head . Again , these Attributes of Omnipresence and Omniscience , as they are in the God-head , and belong unto the same , are indeed , incommunicable unto the Man-hood ; for the Omnipresence and Omniscience of the Man-hood of Christ , are of a far inferiour Nature and condition , in respect of the Omnipresence and Omniscience of the God-head : And first , as to the Omnipresence of the God-head , it is centrally every where , and is no where circumscribed , as I have already cited out of Hermes Trismegistus , in my book ; But the Man-hood or Nishmah of Christs Soul , is not so Omnipresent , for its center is not every where ; so that , here is a manifest difference , betwixt the manner of Gods Omnipresence , and the Omnipresence of Christ , as man ; Again , as to the Omnisciency of Christ as man , it is not of the same Nature with the Omnisciency of God , but inferiour unto the same ; for the Omnisciency of Christ as man , or of his Man-hood , is by a certain influence , or impression , or touch , which the Objects , known , make upon him ; and therefore , the Objects themselves are in some sort the instrumental cause , or occasion to excite his knowledge , in respect of the Creatures which he doth know , past , or present ; and as for his knowledge of things to come , by Divine Revelation , that also differeth from the manner of Gods Knowledge , who knoweth all things , past , present , and to come , immediately in himself , without dependance on any other , or without receiving any influence or impression , from the Creatures , which he doth know ; nor are the Objects any cause , so much as instrumental in the least , of the knowledge which Christ hath as God , or of his God head : and thus I have very plainly and clearly demonstrated , that the manner and sort of the Omnipresence and Omniscience of Christ as God , is very differing from his Omnipresence and Omniscience , as man ; These two Attributes , or properties , as they belong to his Man-hood , being of a very inferior Nature and kind ; and yet true Omnipresence , and Omniscience , in their kind and sort , and such as are altogether necessary for him that is to be a Mediator betwixt God and Man , and our High-Priest with God ; namely , that he can be touched with the Feeling of our Infirmities ; and that he be present both to hear us , and also , to help and succour us , in all Straits and Wants . And here again , thou fallest into a gross Contradiction , to assert , That God only is Omni-present , and not Christ , as Man ; and yet to affirm , That the Essence of God is only present in the Manhood of Christ , which is a manifest and palpable Contradiction . Again ; I ask thee , Is Omni-presence Essential unto God , or only an Accident ? If an Essential Attribute , then it followeth , That God's Essence is every-where : If it be only an Accident , then thou asserts contrary to Scripture , and to thy own Divines , as thou callest them , That there are Accidents in God , and that He is Changeable , which is gross Cajetanisme , and Vorstianisme ; namely , the Heresie of Cajetanus and Vorstius , that is greatly Condemned , and that generally by all Christians . Pamphlet . Animad . 22. Let it be considered likewise , there is thought by Judicious Divines , that there is an Infinite Space beyond this Globe of the Heaven and Earth : I query , Whether this Manhood , if Omni-present , must not be there ? And a little after , he saith ; And if present there throughout , this is Immensity ; and then , the Universe is but as a Drop of the Bucket , to the Man-hood of Christ : Is it not then equal to God , and confounded with God ? And after , in p. 15 : l. 1. he calleth this Infinite Space , Infinite Imaginary Space ! Answ. They who affirm , That there are such Infinite Imaginary Spaces , may rather be truly called Unjudicious Humanes , than Judicious Divines ; seeing , by thy own Confession , they are meerly Imaginary , and are not any Part of the Universe , and are neither God nor Christ ; and yet are Infinite , and have Immensity : Then which , there can be supposed nothing that is a greater Contradiction ; namely , to say , There is an Infinite Imaginary Space , having Immensity that is not any real Thing or Being : That is , neither God nor Christ , nor Angel , nor any Spirit , nor Body , nor any Created Thing , but meer Imaginary ; and yet it is greater than Christ , the Heavenly Man : for it is Infinite , and hath Immensity . But , to discover yet more abundantly thy Confusion and Contradiction , I ask thee ; Why may not Christ , as Man , have the same Infinitness and Immensity , that this Imaginary Space hath ? Why then , according to thy own Words , the Manhood of Christ should be equal unto God , and confounded with God. By this then , it clearly followeth from thy own Doctrine , That this Infinite Imaginary Space , having Immensity , is Equal unto God , and Confounded with God ; and so , is greater and better than Christ , and that Infinitly ; and yet , it is neither God nor Christ , nor any Creature , or Part of the Universe of Created Beings . Is not this a strange new Deity of thy own devising , and a most abominable Idol ? But , seeing this Space is only Imaginary , and is nothing but a Child of thine , and thy Bretheren's Imagination ; and yet , because it hath Immensity , and is Infinite by thy Doctrine , it must be Equal unto God : It followeth from thy Doctrine , that the Brat of thine own Imagination , is Equal unto God : Which , if it be not the grossest Idolatry , that ever any Man was Guilty of , I leave unto all Men of a true Understanding for to judge ; yea , if it be not the Height of Atheisme . But again , supposing , ( but not at all granting ) that there were such Infinite wast Places , having no Creatures in them , I ask thee ; If God should fill them all with Creatures , ( as he could well do , because he is Omnipotent ) should these Creatures , taken in the whole Complex , be Equal unto God , and have the same Immensity , or Infinitness , with him ? Surely , thou must needs say , Not : And therefore , Christ , the Heavenly Man , although he should also be in all these Places , is still inferiour to the Godhead : For whatever any Man , or Creature , can conceive of Places , or Spaces of the greatest Extent Imaginable , God is still infinitly Greater ; and all the Creatures , Visible and Invisible , are unto Him but as the Drop of the Bucket , and Dust of the Ballance . And here , if any should ask me , because I deny all such Imaginary Spaces , as idle Fictions of foolish and Ignorant Men , What is beyond this Visible World of Heaven and Earth ? I do easily and readily answer ; That not only God and Christ , but also real Parts of the Creation , which are true real beings , Created of God , are beyond this Visible World of Heaven and Earth ; whose Greatness and Number , no Humane , nor ( indeed ) any Created Understanding can fathome , or comprehend ; but God alone , the most High ; and Christ Jesus , by whom all Things are created and made , Visible and Invisible : For Solomon said truly ; We cannot find out the Works of God , from the Beginning unto the End. And thus we have no need to run into these Fictions of Imaginary Spaces , to find a Place beyond this Visible World ; seeing the Things which God hath made , are Greater , and more Numerous , than we can conceive , or imagine : And therefore , are really Infinite and Immense , or Immeasurable , unto our Understanding ; although they are well known unto God , in Number , Weight , and Measure ; and are , in comparison as Nothing , and as the Prophet speaketh , Even less than Nothing . Pamphlet . Animad . 23. And thus he layes the Ground and Foundation of the Angels Worship , upon the Excellency of the Nature of the Manhood , barely considered in it self : I query solemnly , If it be not great Idolatry , for Men or Angels to worship any Creature ; and that Creature , though never so Excellent , be not in Personal Union with God , and the Worship terminated upon the Godhead ? Christ is God and Man ; Christians worshipping him , terminate the Worship upon the Godhead . See , if Keith hath not made the Angels Idolaters ? Answ. That he saith , I lay the Foundation of the Angels Worship upon the Excellency of the Nature of the Manhood , barely considered in it self , is a gross Abuse and Perversion , and a most palpable Lye and Contradiction to my Words : As also , that he insinuates , that Men or Angels are to worfhip the Man Christ , without a Respect unto that Union he hath with God ; So that , by Vertue of the said Union , he is God : This also is another gross Lye and Perversion . And 3 dly . That he alledgeth , that in our worshipping the Man Christ Jesus , we do not terminate our Worship upon the God-head , but only upon the Manhood , and that also barely considered in it self : All which Three Assertions of the Author , are gross Lies , and most groundless Calumnies : For I no where , in all my Book , use any such Words as he alledgeth . And that I have no such Meaning as his Words import ; my Words that stand upon Record in my Book , do sufficiently clear me : As namely , where I say expresly , p. 82. That the Man Christ , is God , by reason of that most wonderful Union betwixt the Two Natures : And a little after , I say ; The Godhead and Manhood of Christ , are but one Christ. — And the God-head of Christ is no Inferiour Divinity , or Deity ; but the very same Godhead of the Father . Again , as concerning this most wonderful and singular Union , ( whereby the Godhead and Manhood of Christ , are one Christ ) I say , p. 83. Christ as Man , hath a true and real Soul , distinct from the God-head ; yet for ever united with the same , in a most immediate and wonderful manner : Of which Union , no other Soul or Spirit of Men or Angels , ever were , or shall be Partakers . And thus Reader , thou mayest clearly see , that I lay not the Foundation of Men and Angels , their worshipping Christ , upon the Excellency of the Nature of the Manhood barely considered ; as if he were not God , by reason of his most rare and singular Union with God : But , on the contrary , I do very plainly affirm the said Union , and that because thereof , Christ is God. And therefore also , I do further say , That the Worship which Men and Angels give unto the Man Christ , doth not terminate , ( which is as much as to say , in more plain English ) doth not rest nor end upon the Manhood ; but ascendeth through the Manhood of Christ , unto the Godhead , where it doth terminate , or rest : And therefore , the Saints in Scripture , are said to praise God through Jesus Christ ; and by Him , to offer up unto God continual Sacrifices of Thanksgiving : And so much doth the word Mediator import ; which signifieth a Middle Man betwixt God and Us : So that , although our Prayers , our Thanksgivings , and whole Worship , be directed unto Christ ; yet not unto Him alone , but also unto God htrough Him. Nor do my Words cited by thee , give thee the least Ground to say , That I lay the Foundation of the Angels Worship upon the Nature of the Manhood barely considered in it self ; because I say , That the Man Christ Jesus , is a Great and Mighty , and most Excellent Being , far above All , and excelling all Men and Angels : For doth not the Man Christ Jesus , excell all Men and Angels , by reason of his Union with the Godhead , such as none else are Partakers of ? Is not this Union of his with the Godhead , most Excellent ? And doth it not cause him to Excel all other Beings , that have no such Union ? By thy Doctrine , indeed , it addeth no Excellency unto him ; and consequently , by the same Doctrine of thine , ( although in Contradiction to thy self ) the Man Christ , is to be worshipped , as barely considered in himself , without any respect of his Union with the Godhead : For , according unto thy Doctrine , that Union addeth no Excellency unto him , and maketh him not one whit more Excellent . And thus , now , I desire all Men of Understanding , to see and consider , whether the Author of this Pamphlet , ( and not I ) hath not made the Angels Idolaters . And here , Reader , I desire thee also to consider , how this Author of this Pamphlet , seeketh to lurk in the Dark : and giveth us no express Account , whether he believeth , that the Man Christ Jesus , is to be worshipped ; only telleth , that all true Christians do terminate the Worship upon the Godhead ; which we also do : But this hindreth not , that the Man Christ , as Mediator , is also to be worshipped , and God through him ; which can be no Idolatry , because he is God , by Vertue of his most wonderful Union with him , which no Men nor Angels , are Partakers of , or ever shall be . And , if the Man Christ , is to be worshipped , my Argument holdeth still good ; that therefore he is really Present , as Man : To which Argument , although most convincing and demonstrating , he hath made no Shaddow of Answer ; and therefore , I return it upon him , or them who take any part with him . As also , I return all the other Arguments in my Book , which are many , that he hath not so much as once named , far less , answered : And particularly , where I argue from what he and they do generally acknowledge , of the Devil ; his being every where present , in all Evil Men , at least , which are more numerous than the Good ; and yet they will not acknowledg , that Christ , the Heavenly Man , is every where Present in all Good Men. And thus they make the Devil greater than He : And which is more , seeing he holdeth , That the whole Essence of the God-head is contained within the Body of Christ ; which , as he saith , is of no greater Extent , than the ordinary Body of one Man ; and will not acknowledge , that God himself is any where , but in that one only , Human Body : and yet the Devil possesseth really , the Souls and Bodies of many Men and Women . He doth make the Devil not only greater , and more largely or universally present in the World , than Christ ; but also , ( with Fear and Reverence be it spoken ) than the very Godhead it self ; which is indeed , the greatest Blasphemy and Impiety of Words , that ever I heard formerly , in all my Life ; and yet the plain , down-right Language of his Doctrine , and vain Impious Scribling against us . And thus Reader , having answered sufficiently unto every one of his Animadversions ; which I have done some-what more fully and largely , than was either needful unto him , or then ( indeed ) he was worthy of : yet for the sake of others , who might be desirous to have some Things further opened and cleared , I have found Freedom so to do . And now I shall take some Notice of what he addeth by way of Conclusion ; and reply also , there-unto , so far as is needful . Pamphlet . p. 14. He proposeth three generall Considerations , which he thinketh will Answer my whole Book . 1. That the Prophets spoke of many Things to come , as if they were present . Answ. To this I have sufficiently answered above ; and I have proved , how absurd and contrary to Truth , the Opinion of the Author is , that Christ was no more Christ , before his birth in the Flesh , than Cyrus was God's Anointed , of whom Isaiah prophecyed many Years before he was Born. Where-as , although the Prophets prophecyed of Christ's Coming , and Birth in the Flesh , as a thing to come ; yet they did still understand , that Christ himself was present , in and with the Church , in all Ages ; as I have already proved in my Book , at large . And this was also the Testimony of the Apostle ; and particularly , of Paul , who said expresly , That by Jesus Christ , all Things were Created ; and , He is the same Yester-day , To-day , and for Ever . Also , Paul said , The Fathers did Eat the same Spiritual Meat , and Drink the same Spiritual Drink : For they drank of the Rock that followed them , and that Rock was Christ. And if they did eat the same Spiritual Meat , and drink the same Spiritual Drink , then they did eat the Flesh of Christ , and drink his Blood ; otherwise , as Christ taught him self , They could not have Life . Pamphlet . p. 14. His Second Consideration is , That Christ acted , in his Mediatorship , in all Things before his Incarnation , in reference still to his Incarnation , which was to be in the Fulness of Time. Answ. That Christ acted in his Mediatorship , in all Things before he was Born in the Flesh of the Virgin Mary , in reference still to his Birth in the Flesh , which was to be in the Fulness of Time ; and also , in reference to his Sufferings , Death , Resurrection , Ascention , &c. I do readily grant . But what saith this against any thing that I have affirmed in my Book ? Or , What doth it infer against the Real Being and Existence of Christ , in all Ages , from the Beginning ? Surely , nothing at all , but on the contrary , if thou stand to thy own words , they do prove manifestly , that Christ , as he is the Heavenly man , was from the beginning ; for how could he Act in his mediatorship , if he was not mediator from the beginning ? How can Mediatorship be without a Mediator ? Surely , not at all , more than Kingship can be without a King , or Lordship without a Lord ; or any other Office , without him that doth bear it . And if Christ was Mediator from the Beginning , it followeth most clearly , that he was Man from the Beginning : For it is the Man Christ Jesus , who is the Mediator betwixt God and Man , as Paul hath expressly declared , 1 Tim. 2. 5. For Christ as God , simply considered without his Manhood , cannot be Mediator ; even as Man , simply considered without the Godhead , he cannot either : for the Nature of a Mediator is such , that he must have the Nature both of God and man , united together , after the most excellent and singuler manner , so as , by reason of that Union , he is true and perfect God , and true and perfect Man ; and therefore seeing he was Mediator from the beginning , and acted in his Mediatorship , or mediatory Office , as King , Priest and Prophet , and as Head of his Body the Church , he was Man from the beginning , although not Man cloathed with flesh and blood , in the likeness of our Flesh , until the fullness of time was come , that He was Born of the Virgin Mary . Pamphlet . Pag. 14. His third consideration is , that many things in Scripture , are spoken of Christ , by that figurative speech , of the communication of properties , when that which is proper to one nature only , is attributed to the other , or to the whole person , &c. Answ. Although thou dost betake thy self to this , as thy last refuge ; namely , that , called by some , the communication of properties , yet doth it nothing help thy Evil cause , more than the former . For albeit I grant , that there is such a figurative speech of the communication of names and properties , whereby the Man Christ is called God , and also God is called Man , and God is said to have Shed his Blood , although Christ , as God , hath not Blood to Shed , but only as Man ; yet by reason of that most rare and wonderful union betwixt the Godhead and Manhood ; the Blood of the Man Christ , is called , the Blood of God , Acts 20. 28. But this communication of names and properties , is not a bare Titular , or Verbal communication , but is grounded upon a real communication , of real Divine Attributes and Properties , which the Godhead of Christ , doth communicate unto the manhood ; so that the manhood of Christ , by reason of this most rare and excellent , and truly Divine union , it hath with the Godhead , doth by vertue of the same , receive such Divine attributes and perfections , as are communicable unto none else beside him ; and the nature of the Manhood of Christ , must be so excellent , so great , and so perfect , and so substantially excelling all Men and Angels , that is capable of such an Union , or of such Divine attributes , properties , and perfections , that are both proper and necessary for such an one as is to be Mediator betwixt God and Man , and our High Priest with God ; of which Divine attributes , omnipresence , and omnipercipience aforesaid , are some , which I call Divine , because of their great excellency ; and in respect of which , the manhood of Christ is nearest unto the Godhead of all other distinct beings , although , as I have already shewed the omnipresence and omni-percipience , or omniscience of Christ , as man , is not the same , nor equal unto these attributes of omniscience , and omni-presence , that belong to Christ , as God , or unto the Godhead : but of a far inferior sort . Moreover , seeing the foresaid communication of names ; is grounded upon that so rare and singular union , betwixt the Godhead , and manhood of Christ , it is very manifest from hence , that the said communication of names , could not be from the beginning of the world , unless also the union betwixt the Godhead and Manhood of Christ ( which is the ground of the said communication ) had been from the beginning ; and consequently , also the Manhood of Christ was from the beginning ; for two natures cannot be united , before the one of them have any being : again , as the said communication of names and properties , require the Man-hood of Christ to exist , or have a being from the beginning of the World , otherwise it could not be said that the Man Christ Jesus , was from the beginning , not so much as by that figurative speech of communication of properties ; so in like manner , that communication of properties cannot be allowed ; but where , as well as when , the Godhead and Manhood are together united , and existent , and that , for the same reason already given , namely , that the communication of the names is grounded upon the union of both existing together , in the same things , places , or persons , as well as in the same times : and therfore , if the Manhood of Christ , were not omnipresent , in all places , as well as all times : The Man Christ , could not be said to be omni-present , not so much as by that figurative speech of communication of properties , which is not barely Verbal , or Titular , and Nominal , but Reall and Substantial , according to the manner above expressed . Again , there are many Scriptures which speak of Christ , that must needs be understood of Christ as Man , and not as God , so much as by that figurative Speech of communication of prorerties ; as when Christ said , John 6. I came down from Heaven , not to do my own Will : this must needs be understood of Christ as Man , as I have already proved , seeing Christ as God always doth his own Will. What he adds page 14 , 15. concerning the sum of the Quakers Doctrine , concerning Christ , it being in great part , a heap of Nonsence and Confusion , and not my words nor meaning , and so far as any part of it is true , being sufficiently answered already , I need not make any new Reply unto it ; only , whereas he talketh of two Souls and Bodies of Christ , I would have the Reader to Remember , that I have no where in all my Book spoke of two Souls of Christ : and as concerning the two Bodies of Christ , they are also but one body , in the full and intire Notion of a body , consisting of various parts and members , united into one , so that the manhood of Christ is still but one , in its full and intire Nature . And again , whereas he finds fault with us , for saying , that Christs heavenly body , whereof the Saints are partakers , confisteth of flesh , blood and bones , he may find the same fault with Christ , who spoke os his flesh and blood that came down from Heaven , which is the Saints Food : also , he may blame Paul , who said , the Saints were of his flesh and of his bones ; But flesh , blood , and bones , here understood , are not to be meant literally , and after a vulgar manner , but spiritually , and figuratively ; for his flesh and blood from Heaven , are Spirit and Life : And although the Wisdom of God hath expressed them under these distinct Names , yet originally , they may be but one substance , even as flesh and blood , and bones , of an earthly body , are originaly but one substance , which is dust and earth . And I can and do freely appeal unto all Christians , whom God hath spiritually Enlightned , and given a Spiritual Understanding unto , of the Mystery of God and Christ , whether this be not the True Christ of God , of whom I have declared ? And , Whether that described by the Author of this Pamphlet , here Answered by me , is not indeed a False Christ ? And also , his God , whom he limiteth Essentially within the Dimensions of an ordinary Human Body , be not also False ? And so , Whether He , and not I , be not guilty of Gross Idolatry , and bringing - in another Gospel , and so is acted by another Spirit ; and hath therefore a Curse from the Apostle upon him ? Gal. 1. 8 , 9. And lastly , Whereas he laboureth to fix upon me the Heresies of no less than Seven several sorts of Heretical Sects ; he but sheweth forth the same Lying Spirit , that hath acted him all along : And therefore , to undeceive the Reader , whom he seeketh so grosly to abuse , I shall very clearly and briefly pass through these Seven Heads ; and sufficiently purge my self of every one of them , to any that are Judicious and Impartial . 1. He chargeth me with the Heresie of the Macedonians and Valentinians , who said , Christ brought an Heavenly Body from Heaven with him . To this I answer , That was no part of their Heresie ; but only that they said , Christ's Body in the whole Substance of it , came down from Heaven , and did not in any part , share or partake of the Substance of the Virgin Mary ; but altogether passed through the Virgin , as Light passeth through the Air , or purest Christal : But this I do not maintain ; for I have sufficiently declared , That Christ did really partake of the Virgins Flesh and Substance ; although the Body of Christ was not Conceived after the manner of Human Conception : And therefore , it was Heavenly in respect of its Original , and more Excellent than the Body of any other Man. And that this was reputed no Heresie among the Antients , I prove ; because Hilarius , one of the Fathers of great Antiquity , and in high Esteem among these called the Orthodox , was of the same Judgment ; namely , That both the Body and Soul of Christ , had a Nature more Excellent , than that of all other Men ; although they had also , what belonged to the true Nature of Man , in all Essentials . 2. He chargeth me with the Heresie of Apellis , that said , Christ had an Airy Body , and Starry Flesh , that passed through the Virgin. To this I answer ; That I have no where affirmed any such thing , nor such Words have I any where used : For the Flesh and Blood , whereof I speak , according to Scripture , that came down from Heaven , is neither of the Air nor Stars ; but of a more excellent Substance , and that beyond all Compare : And also , that the Body which he did take of the Virgin , was a real Body of Flesh and Blood ; as I have above declared . 3. He chargeth me with the Heresie of the Manichees , that said , Christ had an Imaginary Body . To this I answer ; That I am altogether free of this Charge : For I affirm , That Christ hath no Imaginary Body ; for his Body is Real and Substantial . Nor doth it prove , that Christ his Heavenly Body , is Imagińary , because it cannot be seen , or felt , or heard , by the outward Senses , as he reasoneth : For by the same reason , God himself should be no Real Being , but only Imaginary ; seeing God , who is a Spirit , cannot be seen , or felt , by the outward Senses . And thus wee see , what Spirit of Madness acteth this false Accuser ; who seeking to fix upon me ( but falsly ) the Error of Manicheisme , salleth head-long himself into the Ditch of Gross Atheisme : For what grosser Atheism than this , to say , That God is no real Being , but only Imaginary ; which is the Necessary Consequence of his Doctrine . 4. He chargeth me with the Heresie of Apollinarius , who is said to have affirmed , That Christ had no Soul distinct from the Godhead : The contrary of which , I have manifestly affirmed , and do still affirm . And when I say , The Nismah is the Word Incarnate , or Word made Flesh , I do not exclude the Soul of Christ : For if these Words ( namely , the Word made Flesh ) exclude the Soul of Christ , then by the perverse Reasoning of this Author , he maketh the Apostle John equally Guilty with me , of the Heresie of Apollinarius . And thus we may see , how commonly this Author falleth into the same Ditch , which he hath prepared for another ; and sometimes into a worse . 5. He chargeth me with the Heresie of the Nestorians , who said , There were two Persons , as well as two Natures , in Christ. To this I answer ; But I have no where said , That there are two Persons in Christ ; nor do I say , That there are two Christs , or two Sons of God , as the Nestorians affirmed . Moreover , whereas he saith , The Quakers hold , that there are Three Natures in Christ , if not Four : I answer , 1. But this was no Part of the Nestorian Heresie , if I had so affirmed : and therefore , instead of proving me a Nestorian , he but proveth himself a gross Lyar , Perverter , and Calumniator . But , 2. I answer , That I hold only , that there are but two Natures in Christ , Nature being taken ( as it ought to be ) in its full and intire Concept or Notion : For the Nature of Christ his Manhood , is still but one intire Nature of Man , although consisting of various Principles . And this the Author himself , must needs acknowledge , or then be guilty of his own Accusation : For , is not the Soul and Body of Man of distinct Natures , and yet they make up but one intire Nature of Man ? And if he say , they are two distinct Natures , then Christ having these two Natures of Soul and Body ; and also , being God , he hath , according to this Author , three Natures ; which was the Accusation where-with he chargeth me , and yet is guilty of the same . 6. He chargeth me with the Heresie of the Eutychians , who gave the Divine Attributes to the Human Nature . To this I answer ; That I have abundantly cleared my self of this , above ; where I have shewed , that these Divine Attributes , of Omni-presence , and Omni-science , which belong to the Manhood of Christ , are neither the same , nor yet equal to these of the Godhead ; and so , I confound not the Manhood and Godhead of Christ , but acknowledge them distinct Natures and Beings , forever inseparably united together , after the most Perfect manner : whereas the Eutychians are said to have confounded the Manhood and Godhead into one Nature . — 7. He chargeth me with the Heresie of the Ubiquitarians , but whom he meaneth , he doth not express : But for answer , by the Ubiquitarians , either he meaneth the Eutichians , or them called Lutherans ; if the former , concerning them , I have answered already , upon the 6 th . If the latter , namely the Lutherans , I have at large , in my Book discovered , how I do not hold the Ubiquity or Omnipresence of Christ , after that absurd and gross manner , as they do , but after another way ; that is , both according unto Scripture Testimonies , in many places , and is no wise repugnant unto right reason , but very agreeable thereunto : Although in the general , I do acknowledge , that I do agree with the Judgment of Luther , and those that wrote the Liber Concordiae , as touching that particular ; and whereas I made use of some excellent testimonies , both out of Luther and Liber Concordiae , for the Ubiquity , and Omnipresence of Christ , this Author hath not so much as once named them , far less answered them . And thus Reader , I have particularly replied unto all his false accusations , and his beast with the Seven Heads , that he hath conjured out of the Sea of his troubled Imagination , I have easily slain , with a few easy and simple strokes : and here it were but very Just , instead of his Counterfeit Creed of his own making , concerning what the Quakers believe of the Man Christ Jesus , to draw up an account of his Atheistical and Blasphemous Creed , concerning both God and Christ , which is truly his , and which he must needs own ; either as his express words , or as the genuine , and most necessary consequences of his Words and Doctrine ; and when I have so done , I should be more Just unto him , than he has been unto me , who hath alleadged upon me many false things , which are neither my express words , nor the true consequences of my words ; no , not after the remotest manner : But at present , I shall spare this pains , and refer the Reader to the places in my answer to his Pamphlet , where I have proved him manifestly guilty of Socinianisme , Arianisme , Anthropomorphitisme , Muggletonisme , Judaisme , Anti - Christianisme ; and lastly of gross Atheisme and Impiety ; to which also , I could add Manicheisme , Ebionitisme , and Cerinthianisme , withal whom the author of the Pamphlet , falsely called , the Quakers Creed , hath taken part , and for which he is justly reproveable . Some Testimonies out of Hilarius , concerning the Manhood of Christ , both as touching the Soul and Body : Who although he doth expresly affirm , that Christ hath the true and whole nature , both of God and Man , yet he no less expresly saith as followeth in his own words lib. 10. de Trinitate . SUum , rursum panem esse dixit , ut per hoc quod descendens de caelis , panis est , non ex humana conceptione origo esse corporis existimaretur , dum caeleste esse corpus ostenditur — Et arguere nos solent Heretici quod Christum dicamus natum non nostri corporis atquae animae hominem . — Sed ut per se sibi sumpsit ex Virgine corpus , ita ex se sibi animam sumpsit , qua utique nunquam ab homine gignentium , originibus prebetur . Si enim conceptum carnis nisi ex Deo Virgo non habuit , longe magis necesse est , anima corporis nisi ex Deo aliunde non fuerit — at vero si Dominici corporis sola ista natura sit , ut sua virtute sua anima feratur in humidis & insistat in liquidis , et extructa transcurrat , quid per naturam humani corporis concepta ex Spiritu S. caro Iudicatur ? And concerning the Soul of Christ , he further saith . Naturae hujus potestatem , Iam non dico metus , sed nec infernae sedis regio est concludens , quae descendens ad inferos , a paradiso non desit , sic ut & hominis filius loquens in terris , maneat & in Caelo . — Non habet hunc metus corporalis penetrantem quidem inferos , sed ubique Naturae suae virtute distentum & naturam hanc mundi Dominam , ac libertate Spiritualis virtutis immensam , non sibi terrore mortis , Gehennae chaos vindicat , qua Paradisi deliciae carere non possunt . In English thus . Again , he said , that he was bread ; that by this , that he is bread , coming down from Heaven , the Original of his Body may not be esteemed to be of Humane Conception , while it is shown to be a Heavenly Body — And the Hereticks use to accuse us , because we say , that Christ was born a man , having a Soul and Body not of our kind : but as by himself , he took to himself a Body of the Virgin ; so of himself , he took to himself , a Soul which is never to be acknowledged to have the same Originals of them begotten of Man : for if the Virgin had the Conception of the flesh , not of any other but God , it is much more needfull , that the Soul was not of any but of God. — But indeed , if that be the onely Nature of the Lords body , that by its own vertue , by its Soul it is carried upon the waters , and standeth upon the Floods , and being struck at , can pass through ; why is the Flesh conceived of the Holy Ghost , judged by the Nature of an Humane Body ? And concerning the Soul of Christ , he further saith . The power of this Nature , now I say , not only fear , but the region of the infernal seat doth not contain ; which descending into the Hells , is not absent from Paradice ; so that being the Son of Man speaking in the earth , he doth remain in the Heavens . Bodily fear doth not take hold of him ; that doth indeed penetrate the hells , but is everywhere extended , in the vertue of his own Nature ; and the pit of Hell cannot claim to it self by the Terrour of death , this Nature ; that is , the Lady of the world , & immense , or unmeasurable in the liberty of Spiritual vertue ; Which the delights of Paradice cannot want , Post-script . SInce I wrote the Answer , aforesaid , to the Pamphlet , set out by a Nameless Author , called the Quakers Creed , &c. I have seen a sheet in print subscribed by William Haworth , a sort of Independent Teacher at Hartford , which he calls a Winding-sheet for the five Hartford Quakers ; and in the said sheet , he refers the Reader to the aforesaid Pamphlet , called the Quakers Creed , for an answer to my Book , The way cast up . This gives me just ground to hold the said William Haworth , either to be the Author of the said Pamphlet , or at least an approver of it ; and therefore all the Lies and Calumnies , and whatever other gross abuses , weaknesses , and impertinencies , and all the absurd , and blasphemous Assertions , which I have discovered in the said Pamphlet , are Chargeable upon him , and lye at his door . And whereas William Haworth saith , at the end of that fheet aforesaid , that G. Keith saith , Christ never was a man ; this I charge upon him , as a most gross , and Notorious lye , and slander : I never spoke , wrote , nor thought , any such thing . It is strange , that the man has so far lost all sense of shame , to publish such a manifest lye in the sight of the world . Now , how truely , and uprightly I own and believe , that Christ is both God and Man , my book called , The way cast up , is a sufficient witness ; and this other Treatise , writ by me in answer to the lying Pamphlet , owned by him , is another . But it seemeth , he doth suppose , that such a Conclusion will follow by way of Consequence from my words , because I have affirmed in my book , that Christ the Heavenly Man , was from the beginning , even before Adam , the first Man , which was of the Earth , earthly . But this consequence I altogether deny , as false and unreasonable ; for his being before he came in that body , doth no more infer , that he was not man in that body , than it doth infer , that a man ceaseth to be a man , or that the Soul of any Man ceaseth to have a being , when it is not in a Fleshly body : and if the having of a Fleshly Body be so Essential to the being of the Soul , ( which is most principally the Man ) so as the Soul cannot be , or subsist before the Fleshly Body ; the same reason holds as much , that the Soul cannot subsist , or have a being , after the Fleshly Body is put off : and so by W. Haworth his Argument , the Soul of every man dyeth with the body , and hath no immortal Subsistance . Let him see , how he can clear himself of this , and many other absurdities , which he runneth himself into , by his foolish and inconsiderate way of reasoning . And as for other things in that he calleth his Winding Sheet , which he chargeth upon the Quakers , as their Doctrines , and then upon some called Quakers ; as that one should say , that the Soul of man was the Devil , & that the Devil was made an offering for sin ; and another should say , that Christ was a bastard : These false , and abominable Calumnies , have been so fully and sufficiently answered above , by the said five Hartford Friends ; and especially in their last , called the Malice of the Independent Agent again rebuked , that it is to no purpose to give any further reply . Nor is the evidence he giveth by proof of some witnesses , of any more Authority than his own , who hath openly in the face of the world , discovered himself to be a lyer , and false accuser ; and can it be questioned , but he can find others like to himself , who because of their deep malice , and prejudice against the Truth , make no more conscience than himself , to bear false witness against the innocent ? Moreover , whereas these five Friends of Hartford did justly blame W. H. for Charging the whole people called Quakers , with any errour , that some one or other called a Quaker , may be supposed to have writ or asserted , set case any one had so writ , or asserted : And they Query further , Is it just , the Independent party should be charged with the private Opinions of every one of them , because they pretend all to one rule , the Scripture ? — The said W. H. giveth only this bare and naked evaston , in that he calleth his Winding Sheet : Should the Independants ( saith he ) hold Infallibiliy as you do , then might that party be Charged with all the Religious Opinions , that any of them at any time vented . Unto which bare evasion , these Friends of Hartford , have given a sufficient reply , in pag. 13. of their last book : where among other things , they say ; Such an absurdity was never the assertion of the people called Quakers , viz. That either every one pretending to be guided by the light within , or distinguished by the name Quaker , is therefore guided by the same light , in all discourses , or so to be owned by the said people . This which they have already said , is sufficient to overturn his evasion ; as because the Quakers do all pretend an infallible Spirit , that therefore all must be acknowledged to have that infallible Spirit , and to be guided thereby ; which doth no more follow , than that because all the Independants so called , pretend to one Rule , the Scripture ; that therefore , all that they or any of them speak , write , or do , is according unto the Scripture ; which instance of parity , they did bring in their foresaid answer , pag. 13. ( Yet do not thereby grant , that any of the people called Quakers , are guilty of any such Blasphemous Doctrines as before cited . ) To which W. H. hath made no reply ; and therefore , it is returned upon him , as wholly unanswered : as also the whole substance of their last book , which W. H. hath not answered , nor indeed hath not so much as pretended , to give a particular answer , unto the greatest and most Principal part thereof . And therefore , these Friends see it not needful to give any further answer , to what he calleth his Winding Sheet , until he give a particular answer to the several parts of their book ; and they look upon his sheet , to be no Winding-Sheet for them ; but that it is an evidence , he hath spent all his strength , and is as it were a dying man , that is no longer able to hold out in this controversie : and that therefore , it may be more fitly called a Winding-Sheet for VV. Haworth himself ▪ than for them . FINIS . 
A47386	----	Mid-night thoughts, writ, as some think, by a London-Whigg, or, a Westminster-Tory, others think by a Quaker, or, a Jesuit: but call him what they please, they may find him a true penitent of the church of Christ. Killigrew, William, Sir, 1606-1695. 1682 Approx. 240 KB of XML-encoded text transcribed from 115 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A47386 Wing K463 ESTC R221028 99832411 99832411 36884 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47386) Transcribed from: (Early English Books Online ; image set 36884) Images scanned from microfilm: (Early English books, 1641-1700 ; 1780:6) Mid-night thoughts, writ, as some think, by a London-Whigg, or, a Westminster-Tory, others think by a Quaker, or, a Jesuit: but call him what they please, they may find him a true penitent of the church of Christ. Killigrew, William, Sir, 1606-1695. [4], 218, [2] p., plate : ill. printed for Benj. clark, bookseller, in George-Yard in Lombard-street, London : 1682. By Sir William Killigrew. With a frontispiece featuring: "Christ praying in ye garden". With a final leaf of errata. Reproduction of the original in the Union Theological Seminary, New York, N.Y. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Devotional literature -- Early works to 1800. Meditations -- Early works to 1800. Conduct of life -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-04 Aptara Rekeyed and resubmitted 2003-06 Rina Kor Sampled and proofread 2003-06 Rina Kor Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion Christ praying in y e Garden . ●u . 〈◊〉 And there appeared an Angel. &c. v. 43. And when he rose up from Prayer , and was come to His Disciples He found them sleeping . &c. v. 45. And said unto them . &c. v. 46. Mid-night THOUGHTS , Writ , as some think , by a London-Whigg , OR , A Westminster-Tory ; Others think by a QUAKER , OR , A JESUIT : But call him what they please , they may find him a true PENITENT Of the Church of CHRIST . London , Printed for Benj. Clark , Bookseller , in George-Yard in Lombard-street , 1682. THe Constant Meditations of a Man who for many ●ears built on Sand , which every blast of cross Fortune ●as defaced . But now he has ●aid new Foundations on the Rock of his Salvation , which no Storms can shake ; and will out-last the Conflagration of the World , when time shall melt into Eternity . TO THE READER . YOV are to know , that the Author ( being no Scholar ) had no design to teach others , nor other Aims by writing these his Mid-night Thoughts , then by reviewing them , to keep up his own heart to Heaven : But by this practice , he grew to such a habit of Nightly Meditations , ( at his first waking ) as prov'd more pleasant then sleep , and in a short time became more delightful , then any other Thoughts could entertain his mind with : So that without any intent to publish them , they swell'd into this bulk you see ; and brought him such consolation , that he thought it Gods Mercy to bring him this way to Heaven . And if any Reader do find the like advantage , by doing the like , he will have as 〈◊〉 cause to thank God as the Author has , who set his fancy on work this way , to defend his heart from indulging such vain Thoughts , as day and night did formerly invade and seduce him unto evil purposes . And on this account , the Author was perswaded by some Friends , to transcribe these loose Papers as they were first writ , and tacked together , without any method of coherence observed , ( as appears by the frequent repetitions of the same expressions in many of them ; ) yet they wish'd him to keep them as they were , to shew how such unlearned men as himself , might better imploy their busie fancies at all times , on the serious thoughts of their Eternity , then to drop into their Graves , without any consideration whither they are going . And the Author on the same account , was some time after by the same Friends , ( against his own Iudgment ) over-ruled and perswaded to permit them to be Printed , ( without his Name ) who gave him such Arguments for it , as he could not resist , hoping that amongst so much sincere natural Devotion , something of great use may be found to enrich the Souls of those , who are of no more capacity then himself , who knew no true felicity , until he learnt to meditate on his Eternity , which every man has some Talents to practice on . Mid-night THOUGHTS . I. MOst men do miss of the Fe●icity they seek on Earth , because the Wealth and Honours that we gain , and all our joys in them , are with our selves still perishing in the height of our Fruitions ; and in a little time must all return unto the dust we came from : Yet nothing does disturb the heart of man so often , and so much , as pampering of it with hopes of what we seldom reach , and always over-valuing what we aim at , which our Fancies like Magnifying Glasses represent unto us , with such multiplied Felicities , as dazle our understanding , and captivate our reason with an expectation of what we never find . But such men as can set their hearts on God , ( above all his creatures ) and delight in him , and his Celestial joyes , will find a constant Felicity here , by an inward assurance of Eternal Glory hereafter ; for s●ch a man can never want arguments to encrease his joys on earth , when his repeated sorrows for past sins do create new joys for those sorrows ; and every new victory over a new temptation does afford him fresh joys for such frequent conquests over Satan and himself . So that if we can set our whole hearts sincerely to delight in God , and his service , We may have so many tasts of his Heavenly joys here , and such frequent glimpses of that glory , that we cannot hide our comforts in the Holy Ghost from our own hearts while we live , and when we die , our Souls will rejoyce to fly into Christs arms , for the consummation of all our hopes , all our joys unto Eternity . And whoever doth observe , will find that the deepest sorrows for sin , does raise the highest joys for our reconciliation , and will prove our fullest happiness on earth . II. THe more we search into the ways of Devotion , the clearer we shall see , and experimentally find , that true Divine Philosophy , when fixed in the heart of a Divine Lover , is the highest extract of all the blessedness that mans nature is capable of in this world : For God may be said to delight in filling those Souls with his Celestial joys , that study him , and will bring a regenerate man to such a sense , and contempt of his past life , that he shall soon arrive at so great a degree of Felicity in his approaches , and converse with him in Holy Meditations , as to lament when he thinks of what joys he has lost , by wandring so long from God. For the felicity to love God , and to be beloved of God , is a pleasant Meditation to entertain a pious mans heart his whole life ; And will invite him to spend more time with God , then with all his creatures . III. WE should always pray with such intention of Spirit in that great duty unto God , and with such fervent zeal , as if our Souls were that moment to expire , and to carry our Pardon with us to Heaven . And every time that we receive the Holy Sacrament , we should consider , that we are climbing a step nearer to Heaven then we were before , so to shew our desires to be there . And whoever will have patience to read these plain Lessons , and mind them so seriously as to practice them sincerely , will find more pleasure therein , then he can fancy before he tries , ( if he never tried to Meditate till now , ) because a firm , fixed , ratified Devotion , has in all Ages been experimentally approved of , for the highest delightful diversion , that the heart of man can enjoy . IV. DElight in the Lord , and he will give thee thy hearts desire ; that thou maist still increase that delight more and more in his mercies and blessings , in his love ; and thy trust therein , with a comfortable peace of Conscience , until he brings thee unto the supream delight of all delights , to see his face in Glory ; and until then , to entertain thy heart with the joyful assurance of that Felicity to come , as the highest desire a man can have , by continual improving thy delight in God ; for from him who is the Fountain of Mercy , and Grace , continual joys do flow . V. WE are to seek earnestly , and to pray daily for Christs righteousness as our chief treasure , and not to rest until our hearts be inriched with some portion thereof , to carry us to heaven , and in our way thither , so to arm us here , that no approaching evils may divert us . We are also to consider , that the Gospel does not invite us to forsake the pleasures of this World , to go into a Dungeon , ( which were a hard lesson ) but to remove from hence to inhabit Heaven , with all its glory to Eternity ; yet this natural cowardly disease of fearing to die , being born with us , is without cure , until the Holy Ghost do fall so on us , and dwell so in us , as to overcome our frailty by his grace , and to make us see , and understand how to value our Interest in Heaven on Christs account ; and by that faith , to raise in us such holy courage , as to pass through the Grave with joy to our Eternal Bliss ; which requires a Divine valour , beyond the reach of a Natural mans fancy , with assistance from above . VI. MOst men do forget that our greatest affair on Earth , is to serve God frequently , diligently , and publickly to own him ; in the first place to secure our blessed Eternity by his favour , while we have time to do it : And in the second place , to follow our Callings for a Subsistance , by his providence prospering our labour during our abode here : But we do often invert this , by doing quite contrary all our Lives ; by hungring and thirsting after perishing Goods , and serving God at spare times only , as our least concern ; until the Agonies of a Death-bed shews our mistake too late . For it is a great presumption to neglect God all our days , and expect a Crown of Glory at our last gasp , as a reward for our neglect ; it is dangerous to provoke God so . VII . IF we did set our hearts to take pleasure in Piety , as we do to improve our delight in other things , we should find that Heaven Gates would fly open to our sincere addresses , and perceived the Spirit of God working in our hearts , with Divine transports full of unexpressible joys , while that Sacred flame burns bright within us ; And such Emanations from the Holy Ghost , are the greatest invitations we can have , to encourage us to prepare for a place in Heaven , and to make us esteem those Celestial joys , above all the glories of this world ; where the greatest Princes terminate their highest ambition to die the Sons of God , ( or should do so . ) VIII . WHat God hath revealed to us at Mid-night alone , shall be our portions in the next World : And if we can repeat the same Communication with joy in the day-time , which we had with Christ in the night , we may entertain a comfortable assurance that the Holy Ghost was at first , and is at last enkindling those Divine flames within us , to raise our elevated transported Souls to Heaven . IX . THe greatest Epicure cannot have so much pleasure in satisfying all his Appetites , as a regenerate man has in his conversation with God , during his devout Addresses , in which he finds the Holy Ghost raising up his heart to an assurance of his favour with God , and giving his Soul a delight far above all Carnal fruitions , by the very victory over them . But this is only intelligible by Pious hearts , and requires a Divine Valour to encounter , and overcome in such skirmishes with Satan , and to relish the Felicity and Glory of such triumphant joys as follow every such victory . X. IF we consider that God asks nothing of man for all his benefits bestowed ( but the heart of man ) and that nothing but man can give the heart to God , and that we ever heard , nor read of any man , that ever made ▪ that sincere Present to God , but did receive it back infinitely enlightned , and enriched with treasures of never fading blessedness ; who then can believe this , and omit to make so advantagious a Present of his whole heart unto God ? To shew his Faith , his Love and Obedience , as his greatest happiness on Earth . For we may in a way of speaking ( and I hope without offence ) suppose the heart of man was made Triangular , as three Seats , for God the Father , the Son , and the Holy Ghost , who are all one God , as the three Corners are one Heart , which can no more be divided , than the Godhead , Who will so fi● when he dwells therein , as to leave no place for the World , the Flesh , or the Devil , to abide there : And from hence it is , that God forsakes us , when we forsake him ; When we deliver up his Habitation in our hearts unto his enemies , when we thrust him out , to admit of any of those Rivals into any corner of our hearts , we then affront the whole Trinity , ( and drive away all them , all him ) to entertain and court a destroying Guest , instead of the Lord of Life . XI . GOd will not suffer those that are his to live in the dark ; for if God be with us , he will make us see that he is with us , and will never go out of our sight , until he has brought us where we shall never go out of his , and will sometimes make us start with a surprizing joy , to find he is so near us , as to give our hearts a taste of the same joy we shall have in Heaven ; though infinitely increased then , and superinvested with Glory . How great comfort then must this be , when long habitual sinners are thus Blessed , thus Converted , and thus reconciled to God , by faith in Christ's blood , when God does so eminently manifest his glorious goodness , in visiting the Souls of sinners , and powerfully calling us great Criminals , to become chosen Vessels , where himself vouchsafes to dwell ? To think fully of this , is to think of nothing else in comparison of this our great concern , which now begins , and now assures our Eternity with God , which is above all earthly Felicities that pass away like Dreams . ( As ) what signifies the Persian , Grecian , or the Roman Empires now ? Where are those Great , Glorious , Glistering Bubbles now ? Never worthy to come into competition with the higher aims of regenerate men indued with Divine love , whose Immortal Souls are fed with such Celestial joys , as can only flow from their Immortal object , ( God ) on whom their ambitious hearts are fixed with such a lively Faith , as doth create a contempt of all earthly Fruitions , and stand ever ready as adopted Sons of God , with joy to pass through the Grave , to an immediate possession of a Crown of Glory ; for when God is pleased so to descend and dwell with us here , it is to assure our Souls they shall ascend , and dwell with him in Heaven . XII . HE that has heard the Bell Toll for him to the Grave , and lives after it , will do well to call to mind what Agonies he then felt , and what Vows he then made to God on his Recovery ; and now every day to examine his heart , how well he has performed those Vows , and how much fitter he now is for his next Summons thither : For every Bell that he hears now Toll for others , is his Alarm to make ready for his day of Judgment . A concern so great , that no man can guess at the terrible terrors of a dying , despairing sinner , but he that has felt them ; nor can any man know the Felicity of living ever ready to die , but he to whom God has given the grace to live so ; and to accustom himself to compare frequently those past amazing terrors of despair ( from which God did then deliver him , ) with such new light by grace from above , as will exalt his Soul out of those dark despairing clouds , to expire in a full reconciliation to God at his last hour . XIII . IF we believe Christ on earth did all those Miracles the Gospel mentions , and that by Faith so many of all sorts were healed of their Infirmities , the same faith now no doubt will procure the like mercies from the same Christ , now he is ascended , an● united unto God the Father , where he sees all our Maladies , and hears our Cries , and is as ready now to Cure our Leprous Souls , our Withered Limbs , our Bloody Issues , and to cast out as many Legions of Devils tha● possess us with Pride , Envy , Lust , Revenge , Gluttony , Avarice , and all the rest of that black train : So that if we be now as desirous to be Cured as they were then , an● do cry out for Mercy as they did , we shal● be made whole like them , and follow Christ 〈◊〉 ever after , until we enter into 〈◊〉 Eternal Rest. XIV . IF we observe how the Holy Ghost works on our Souls , when our sincere ●●evotions do raise our hearts to Heaven , ●●d how much our fancy soars above ●●r own reach in Extasies of joy , and ●elestial delight at that time , we may ●ereby know how God accepts such Sa●●ifices , and by his returns of comfort , ●nd ardent desires to repeat such adresses , as often as our affection and feli●ity does encrease by our devotion ; for ●●en God meets our sincere prayers with ●●ch consolations , and inward depen●ance on his mercy and grace , as will ●●lighten our hearts with divine love , and ●●ing us to a constant conversation with ●im , by living a divine life ; So to wean 〈◊〉 from the World , and fill us with such ●oly flames from Heaven , as noth●ng ●●all shake our faith , nor divert our ●houghts from making ready for our ●ourney thither . But 't is neither writing ●hus , nor talking thus , nor praying thus , ●●ut doing thus , must bring us thither . XV. IT were well if we did treat God with as much respect as we give to one another ; for men generally ( when invited to a great man's house ) in common civility do dress themselves to their best advantage , suitable to such Company , and fit for such respect and welcom , as they expect there : How much more ought we to prepare and adorn our Souls and Bodies , when we are invited by the glorious Majesty of God unto Heaven , and by his Holy Spirit are daily solicited to come , where we are sure to be received and welcomed by his Son our Saviour , and all the Host of Heaven , with Divine Caresses , suitable to the dress we appear in ; and what we want of that innocent whiteness , we shall find the Angels adorned with there , his Son will make up , by covering us all over with his bright Rayment of Celestial purity . So then , such men whose hearts are ambitious of that Ornament , and that Honour , will prepare for it before they go , and then will not miss of being so arrayed when they come thither ; So that our sincerity in making ready , is our work here , as it is Christ's work to own us there , and is also ( in a great measure ) the business of God the Father , the Son , and the Holy Ghost , all three as one , to encourage and contribute to assist us in our desires and endeavours towards this Holy dressing , for our blessed reception into Heaven ; and our whole lives are given us here , for time to make ready to enter into that Eternal Glory at the Resurrection . Let no man then , who has faith in Christ's Bloud , afflict himself with doubts , or fears , that he knows not how to serve God acceptably ; for God sees through the hearts of men , and observes such as are set humbly , and sincerely to love , fear , and obey him ; unto such he will send his Holy Spirit to fill their Souls with his guiding Light , so fully as th●y cannot miss their way to Heaven . XVI . IF we consider the Soul of man as an Extract of the Divine nature , we may well think that true devotion is the highest Epicurism we are capable of in this World , where we may make Evangelical Righteousness our superlative delight , and by it express our gratitude to God , in raising our hearts to Divine love of Him ; So to manifest our high and glorious extraction , by a constant joyful conversation with God in humble Addresses ; and so fix our election as the consummation of God's prime purpose to adorn his best Creature ( Man ) with his greatest blessings ; for nothing can be greater than to give himself ( as He always doth ) unto those who desire him , in whom they have all that Heaven and Earth contains . XVII . WE are to seek God , and not to leave seeking till we find him , and we may be sure to find him , who desires to be found by those that seek him as they ought , and delights to be so sought , that we may be sure we have found him , that is , when we delight in him , more than in all his ●reatures ; So we do not deceive our selves by mistaking our delight in God , but are pleased with all his methods , in weaning us from the uncertain glories of this perishing World , that our Souls may be ever ●oaring up to Him , when we have found him , so as not to lose him again . But we too often meet with men who have skill to make the World believe they have found God , and do enjoy him above others , and are full of Divine joys in shew , from their dissembled Piety professed , so to obtain credit and trust to deceive the Innocent ( which when gained ) they soon unmasque themselves to act as they designed : And then , how va●t a difference is seen betwen such , and a truly Regenerate man , that has found God indeed , and does converse with his Great Maker in full tranquility of Soul , through the expectation of his joyful Resurrection from the grave ! while the Hypocrite has an aking heart in the midst of all his joys , and all his hopes ; that fears to find God too soon , whom he never had a thought to seek ▪ XVIII . THe Divine Lover , who is accustomed to converse with God at midnight , will then , at first waking , find his heart so full of fervent zeal , so glowing hot , that no sleepiness can suppress those devout flames from soaring up towards Heaven , where his Soul enjoys those refreshing comforts it is used to find from the kind welcomes of his beloved , while that holy flame lasts , and when his Soul descends from this early visit , it retains the Idea of that delight the whole day after ; still exciting this Divine Lover to retire , and repeat those Celestial joys , as the highest , and most delightful entertainment he can wish for on this side of Heaven ! for God is the Centre of a Divine Lovers Soul , it cannot move from him without some impulsive force , which we should disdain to yield unto . XIX . HOw frail is humane Nature ! that can never be so much pleased on Earth , as ( within some time ) not to become weary of what we most delight in : And how much greater frailty is it to know how to be ever pleased , and for ever happy ! but cannot set our hearts sincerely to endeavour for it . And yet there is another frailty in some men above all the rest most wonderful ! that such as have , on serious thoughts of their Eternity , resigned their hearts to God , and for some time , known no joy , like their transports for Heaven ; that such men , so raised , should prove so weakly fixed ! as boldly dare make room for Satan in their hearts again ( as the more welcome guest ) where God did sometime dwell ; this were a dreadful thing to think on ; if the mercies of God were not far beyond the reach of sinners to deface . And from hence we may learn , that holiness is the peculiar gift of God , and that we are raised to all degrees of Piety by his holy Spirit , who of ourselves can neither rise nor stand one moment in his favour longer than supported by the same Spirit , thus to give us humble thoughts of our own little or no strength . And yet we are not obliged to rest in such humility , but ought to labour , and to pray for more and more Talents of faith and grace , till their encrease do raise our Souls higher and higher , in ambitious zeal to become Divine Lovers , and not to be content with less preferment than adopted Sons , when we find the Holy Ghost thus at work within us ; and so may strive to raise our new affections , by holy thoughts , to the highest pitch of devour extasies of Devotion , and by this Divine experiment to try if we can love God too much , and have more zeal in prayer , than he does like of ! or can so tire him with our importunate addresses , that He will turn away his face , and deny his love unto Souls wholly devoted to serve and please him . But when we find our hearts full of such sincere raptures in Devotion , we may assure our selves they come from God , who does ever approve and accept of such flaming sacrificed hearts , as are enkindled from above , and are much different from any such Enthusiams as Satan can infuse , only to infect those wavering hearts , that do still incline to be his Vassals . XX. THose who have obtained of God to become truly Regenerate , do find that a sincere repentance , with contrition and conversion of heart to God , are rewarded with peace of Conscience , and so great a delight in humble converses with God , on their meditations of Heaven , and their Eternal b●iss , that all Worldly pleasures do give way to those Divine transports , which flow from the Holy Ghost within them . And no time so proper to meet God , as when they awake at mid-night , before any Worldly concerns entertain their hearts ; for he that chearfully recommends his Soul to God , when he lyes down to rest , will to his infinite comfort , find God ready to receive his first waking ejaculations ; who begins the day with the same adoration , and trusts in him , that he lay down to sleep with : so that our mid-night conferences with God , will by custom grow more pleasant than sleep , and will fix such a Divine love on our Creator , as will produce great joy here , and some glimpse of that glory we shall have in Heaven ! for God never receives our sincere Addresses , without multiplying of his favours in return by such manifestations of his grace , as will preserve us in his service until we meet again , to pursue those holy meditations , which will bring us unto Him in Heaven , when we die . XXI . A Righteous man is a Divine Philosopher , that enjoys all his heart can wish in this World , by his faith in Christ , Love to God , Charity to men , purity and humility . And the Holy Ghost is the great Chymist , that conveys all these ingredients into the furnace of a pious heart , and there , by His influence , and operation , produces the grand Elixir of true righteousness , which preserves the Soul unto Eternal happiness . And whoever finds the Holy Ghost thus working in him , will find the comfort and consolation of his Salvation in this life , which with the serious consideration of his future felicity , will be entertainment for his whole time here , and keep him always ready for his summons to Heaven ; and will make his passage thither as easie to the Righteous , as it is terrible to an impenitent sinner . XXII . IT is impossible to fancy , and to find any Earthly entertainment for the heart of man ( but Devotion ) that can raise his delights higher and higher by fruitions , without la●situde unto Eternity : which elevated devotion , is a felicity , that the Divine Lover only has ; and is created in his heart with his Resurrection from sin to grace , by a continual succession of growing joys , on the assurance he finds of his second Resurrection to Glory at the day of Judgement ; which is God's peculiar work in the Souls of his Beloved , to make them see that He is never absent from such as are totally devoted to love and serve Him ; for such , and only such , can securely enjoy God in all his Creatures here , and have him also to eternity in Heaven . If then the rugged way thither , be so pleasant to a Righteous man , what will his Seraphick joys be there ! and how worthy of our utmost endeavours to live so , that we may die capable to participate of those joys then . XXIII . MEn do generally create terrors , to fright their own hearts , as they do Children , with ugly Vizards ; we represent Death unto our fancies in dismal forms , as a Messenger sent from Satan to hurry us from our present delights into everlasting flames . And then 't is no wonder , that habitual impenitent sinners , do start back from the approach of Death , when so dressed . But the Regenerate Man , has an Antidote against this evil ; He summons his Celestial thoughts , and sets his Soul in order , ( as a great Prince in State ) incircled with Heavenly joys , ( as his Nobility ) and is also attended by crouds of Guardian Angels , to receive the same Death , with caresses of great friendship , who appears before him , drest in bright gorgeous Raiments , as an Embassador sent from the King of Kings , to consummate a League of Amity , and to give him possession of his new Conquest , with a Crown of Eternal Glory , long fought for , and at last obtained ; So that we generally mistake our passage into the next World , and call it death , which is assured Life , ( and that Eternal ; ) It is our faults , if we be frighted at the terrors of torment there , where everlasting joys do answer every pious mans expectations , who looks on the pangs of his departing Soul , but as the momentary touch of a sharp Lancet , that makes him bleed for future health ; So that men prepar'd for Heaven , may change the terrible aspect of a grisly Death into a Divine Angelical form , fit to be courted with a most hearty welcome , who is sent by God to conduct us unto Him , where every wise good man desires to be ; and this is a great ●ark of the Holy Ghost on the hearts of men , to bring sinners to such an Evangelical felicity , to live so in Gods favour , as to rejoyce to ride on Deaths Chariot in Triumph into Heaven . XXIV . A Pious man is never alone when most alone ; but then takes more delight in his approaches to God , then this World can afford the greatest Epicure ; for his devout heart is ever on the wing towards the Throne of mercy ; from whence his Soul is filled with Divine comforts beyond expression , for God never fails to entertain a sincere Soul with high consolations . XXV . WAtch thy first waking thoughts which will declare thy Soul unto thy self ; whether Carnally minded , or Spirituallized ! for then is thy fancy fresh , unclogg'd with Worldly affairs , and then the time to blow up thy flaming gratitude to God , in some proportion towards what thou hast received from Him in mercies , and in blessings , ( though short in point of merit , ) yet such holy aimes , such pious ambitious contests , God allows of , and is well pleased to see such use made of his grace , by such Divine emulations in the hearts of men , who do endeavour to raise up their gratitude in competition with his benefits : But this must be in such humble Addresses , as doth become Dust and Ashes , who can do nothing of our selves , ( that is good ) nor think beyond what we receive , and must thank God for the thanks we give him ; For it is the Holy Ghost that excites , and enables us to such a frequent and free conversation with our Great Maker ; by which elevated zeal , and sincere affection in our daily acknowledgments , we ●hew , that we have some taste of that joy , and some glimpse of that glory here , which we expect in Heaven ; and is some Testimony , that we have not received the grace of God altogether in vain . For no Man can give effectual thanks to God for his mercies , until he find some assurance of his reconciliation by the Bloud of Iesus Christ , which is the Fountain of all mercies , and the great argument for our gratitude to the Father of mercies , who forgives transgressions to raise our gratitude to Love. XXVI . WHoever has so much Faith , as to create true notions of the Holy Trinity , and Gods eternal habitation of Glory , and Bliss in Heaven ; where he believes that Christ has purchased places for all penitent reconciled sinners ; that man cannot chuse but wish , and indeavour to be one of that blessed number so redeemed from Hell , and raised to everlasting Glory on Christs account : But how to attain unto this felicity , and to find in our hearts that we have attained it , is our greatest work in this World , and our most joyful entertainment here , which is a pre-possession of Heaven , as much as our frail nature is capable of with the Divine assistance of the Holy Ghost ; So then , we must observe if our hearts are become so Regenerate , as to find more pleasure in our approaches to God , and our devout conversation with Him , then all the fruitions this world can afford us ; for then we shall find an inward dependance on God in our own hearts , such as will guide us by his Divine guiding Light , unto the means and methods of attaining our wished salvation , and within a little time certainly grow to a much more habitual delight in Piety , then our forsaken sins formerly were ; and will hold our hearts up to Heaven , ever ready to enter in , when Death comes to conduct us thither ; and it will be great joy to pass the pangs of a Death-bed , and ●errors of the Grave , with an assurance that our Souls shall be with God , the moment that we depart from this World , if we live Righteously in it . XXVII . IF we give our whole hearts to God , wherever we are , whatever we do , our minds will be fixed on Him ( the only Centre of our Souls intrinsick happiness ) 't is like a man forced from his beloved companion , by some great affair ; he dispatches it quickly , and with speed returns where he left his heart ; And thus we may try our hearty Love to God. But when trivial objects , and vain diversions ▪ do easily withdraw us from his converse , and then detain us whole days in idleness , so as to afford God but some few moments , for our morning , and evening Sacrifices ; we may reckon that our Love bears the same proportion with the time spent in his service : we may also find on a strict search , that we are mistaken in the Donation of our hearts to God , by keeping of a small corner of our hearts in reserve for diversions , only to gratifie some fair-faced appetites , which do insensibly rob the major part , until that corner have ingrossed the whole heart ; by which we fool our selves , to think our All-seeing God will be mocked with such thin Vizards on our hearts . Take heed therefore of idle diversions , and pray for grace to become Regenerate , to set thy heart on things above , which begets true Love to God , with Blessedness here , and for ever ; which eternity can never be too much thought on , nor the Lord who disposes of Eternity , be too much loved , or too much feared ; and if when we lye down to sleep , we could but learn to think that we might wake in the other World ; we should labour to live close up to God , so that Satan may find no time , to come between to tempt ; and then such reconciled sinners would discern their conversion to be a sure Testimony of God's mercy , and the Spirit of Faith fixing the foundation of true Piety , by which we must ascend , as the first step of that Ladder towards Heaven . XXVIII . IT is a stupendious thing , to think how our corrupt Dust and Ashes , may be exalted , when the Spirit of God is at work in the heart of man , when a great sinner is cleansed from his pollutions , and all his past transgressions are so wiped off by the Holy Ghost , in the receiving of the Sacrament , that he finds Christ born within him , and his Soul filled with a new kind of Divine transports , which raise him in Meditations up to Heaven , by such devout Addresses , as grow higher and higher in ambitious zeal to be near God , until he obtain to be owned an Adopted Son , and while he remains on Earth , by Faith to share with Angels in some degree of Heavenly joy , and to perceive some beams of their Glory , which he shall participate of at the Resurrection ; and until then , be here feasted with such devout Celestial delights , as will give him an assurance that these are the marks of his Election , to comfort , and to fix his heart on God , who will guide his Soul through his Pilgrimage on Earth ( full of storms , and calms more dangerous ) untill He brings him unto his Glory ; For if we believe it to be Gospel-truth , that our bodies are capable to become the Temples of the Holy Ghost dwelling in us , we must also believe that He will manifest Himself so as we shall discern his being in us , by such a Divine Life , with such extasies of joy , as no Soul can reach without his assistance ; which if we practise to observe , we shall find will prove to be our greatest consolation that the heart of man can have . XXIX . WE talk of Death , as we do of Eating , Drinking , and Sleeping ; and do flatter our selves too much , by thinking we are as ready for the Grave , without a full consideration , how nice , and great a preparation is fit for our appearance at the Resurrection ; when our whole Lives here , spent in the service of God , is not too high a price for the Crown of Glory we then expect . And yet few men do afford the hundred part of their time , to become capable to receive that inestimable Purchase , which Christ has made for us by his bloudshed . And nothing is more strange , then that we should so much forget what we are always a doing , ( which is dying ) and is God's great mercy to free our Souls from the Dungeon of this World , to fix them in his Eternal Bliss . XXX . GOD sees our first intentional approches towards Heaven , so that we cannot make more hast in our Addresses unto Him , then He makes to meet and welcom our sincere devotions , with Raptures , and Extasies of joy , to encourage , and guide our frail nature to love , and serve Him above the World ; that can in no degree afford so high delights as our Souls find , when our whole hearts are offered up to Him in daily Sacrifice , while that holy flame lasts . XXXI . OUr greatest concern , is to live so Righteously , as to be ever ready to die ; which no man can think of too often , nor prepare to much for , if he considers that every moment advances towards the Grave , through which we must pass to Eternal joy , or Eternal misery ; and is an argument enough , not to mispend our time , but Day and Night to call on God , for his Divine guiding Light to shew us the way to Him. XXXII . SLeep is so like Death , that it is no wonder if we Dream often that we are amongst the dead ; for though we are not now visited by Visions as of old ! yet such frequent conversation with dead friends when we Sleep , may be looked on as kind notions from above , to give us some reflections on the Grave , towards which we do walk as fast in our Sleep , as when we are awake , so that we ought to imploy more of our thoughts on every minute that so hasts on to our Eternity , then men generally do ; and by such Dreams we may learn to converse Day and Night with God in our humble Addresses , to make us fit company for His departed Saints when we Die. XXXIII . IF we could attain to as great Faith , as the first Martyrs had , we might have as much felicity in Piety as they had ; who rejoyced so much to leave this World , that no torments could de●er them from death , to be with Christ. And if we could raise our Souls to fancy the Glory of Heaven as they did , we should believe that nothing there , is so dirty as our brightest Diamonds , where the beauty of Holiness by Faith , as by reflection , does Eclipse all the beauty , wealth , honour , and glory of this World , in the hearts of such as are become Regenerate . And if our Souls were so sanctified , and advanced in Divine Love ▪ as those Blessed Martyrs were , we should admit no Rivals with God in our hearts , where He delights to Reign alone . And then , we should find our God every where with us , carefully providing for all our wants , and supplying all our defects , as if He attended on us Dust and Ashes , with his Providence to guard us while we sleep , and to watch if our first waking thoughts be set on Him , and to expect them as his due , and his delight ; as if the Almighty courted us for favours , more then we do him for his mercies , and his blessings ; and when our Souls become thus enlightned by his Divine Rays from Heaven , we shall find our hearts so full of Him , that a Wilderness , ● Prison , or a Dungeon will seem a Throne , and will be our Heaven here ; and then we shall know no joy like having God ever in our sight , with hearts fixed on our Eternal Bliss already thus begun . XXXIV . IF we consider the extent of Miracles , those we call the greatest , are but as wonderful as the smallest , for every thing we see , all we think , every motion that answers to our thoughts in every part of our selves is Miraculous , ( as to Dust and Ashes ) and so in the same Ballance , we may weigh our Birth , and Dissolution , and Resurrection to be equally Miraculous . But if we consult our own consciences , and throughly examine our own hearts , we may be confirmed in the belief that there is no higher Miracle , then when the Holy Ghost turns the hearts of men from their long habitual , idolized , carnal appetites , into a Spiritual affection towards God , with such Heavenly transports as do create the peace of conscience , with such a settled joy in God's service , as will accompany our Souls from hence to Heaven ; which Spiritual Resurrection from sin , being God's work in us , is a sure mark of our Adoption , and by this Miracle of mercy to become thus Regenerate , we may account it the highest ! because of highest concern to us , to be so raised from Hell , to Heaven ; And a greater Miracle to confirm the Christian Doctrine , no man needs to seek after , then what he may thus find in himself , if thus led by the Holy Ghost ! and thus exalted from Reprobate Dust , to be the Adopted Son of God. XXXV . PIety is the best policy , because by it we obtain all that the heart of man can wish in this World , and the next , which every Pious man has a great proportion of here , and the Fool only thinks he can mock God , or flatter Him ; while he does only deceive himself , in hoping to serve God , and the Devil at once ; to satisfie vitious natural appetites , and enjoy Spiritual felicities at the same time , as if the way to Heaven were through Hell ; But if we do doubt whether Eternal happiness , is preferable before short fruition on Earth , we may enquire of a Voluptuous sinner when he is become truly Re●generate , if he does not find that the peace of conscience is a more constant delight , then the greatest Momentary gratifications of flesh and bloud . For when he is so called to an assurance of his Sonship , by his Spiritual comforts from the Holy Ghost within him , and such transports as do afford Heavenly joys , with some glimps of that Glory , which he shall participate of at the Resurrection ; He will perceive it is the same gift of God , beyond humane acquisition ; so that mans best policy is to lead a pious Life , which will fully satisfie all his ambitions , and answer the highest affections his heart can fancy , by having God so , by whom he has all that is in Heaven , and in Earth . And whoever God does thus give himself to , will find that he has Him , and will perceive this is his Spiritual Adoption , to incourage and inable him to live Righteously all his days in more honour , Glory , wealth , and felicity , then all the Empires of this World can afford without God : so that Piety is the best policy to establish our happiness in this World and the next : XXXVI . THere can be no comfort in this World , beyond an assurance of sins forgiven , with a full reconciliation to God ; and no man can have surer marks of his Election , then to find his former contempt of God , turned into Divine Love of him , with the Holy Ghost converting the Hell that was in his heart , into a Paradice by his habitation there ; which is an infallible earnest of Glory ; for when God gives us grace to will , and to do his will , by the power of his Spirit , we shall want no comforts here , and be also filled with holy courage , and a joyful Faith to turn the terrors of the Grave , into a delightful desire to be with God ; which is a Righteous mans greatest consolation . XXXVII . IF a Regenerate man , blessed with Divine Love , do observe how the Holy Ghost works in his heart , at the time of his sincere vigorous Addresses to the Throne of mercy ; He will find that his delight in the service of God , does increase with his devotion , and that his devotion is raised by that delight ; so that his Soul ▪ by custom in such approaches , does grow higher and higher , by so joyful a confidence in God's favour , that no allurements can divert his Love , nor storms shake that trust on which his peace of conscience is surely founded here , and his salvation at the Resurrection as sure : Yet care must be had that such Elevations of the Soul ▪ may not grow beyond those Gospel Rules set us to follow ; So that the felicity of piety may be sometimes allayed by humble recollections of our own unworthiness , ( when at best ) lest Spiritual pride do puff up our hearts with such Seraphick joys , as use to rise from such extasies in devotion ; ( so as to think ) if Angels in the presence of God , do rejoyce at the conversion of a sinner , what joy may that sinner have , above those Angels ? who is so much more concerned then they are , when he finds himself snatched up from the brink of Hell , and become as an Angel in Heaven , before he arrives there ; Which is a kind of Epicurism in devotion , and may be too much indulged , if not acknowledged from whence it comes , with gratitude for so great a benefit received . XXXVIII . CHrist gave us a sure Rule to know , and to shew our Love to God , which is ( to obey his Commandments ) and not to treat Him like our fellow creatures , with passionate words , sighs , or tears , or joys , but by the sincerity of our thoughts , and actions , to shew our obedience better th●n by vehement extasies in devotion ; though such exterior declarations from the heart , do advance our zeal , they may deceive us with flattering hopes of our being better then really we are ; for 't is not our frequent prayers , nor hearing the Word preached with d●light , nor receiving the Holy Sacrament with an elevated Faith , that ●ully expresses , or denotes such Love to God , as He expects from us , but it is our 〈◊〉 endeavours in all selfdenials , towards an uniform ob●dience to all his known Commandments , an Evangelical sincerity in the duty required , that manifests our Love to God , and is most acceptable to Him ; for though our performances do prove short of our Duties , God sees our integrity , and esteems us for that ; our sincerity towards obedience , is very acceptable with God. XXXIX . GOd sees our frailties , and knows that no mans fancy can reach the felicity of Divine Love , but his , who is endued with it from Him ; nor can that man by words express those joys that his transported Soul finds , in such welcoms as God affords in his Divine endearments to his true Lover , by such Celestial Raptures , as do make him forget that he dwells on Earth , while that bright flame of his Devotion lasts ; and on his return from Heaven , while the thoughts of that Blessed Address remains , it grieves him to find that he is still on Earth , so that his body cannot mount upwards with his Soul , to the Throne of Glory , and fix there together . XL. HOw weak is our Faith , in the matter of Death ; and how strong the frailty of our nature , that makes us fear to go , where we desire to be ? So to create terrors in the passage , when there is really none , or if any , they are such as cannot be avoided : how vain then is it to raise : melancholly-Clouds to Eclipse the Glory , and dull the joy we are entring into , the moment that we Die ? XLI . GReat converted sinners ought frequently to consider the wonderful goodness of God , for his double mercies , who does not only forgive all past transgressions , on our reconciliation ; but on our future obedience , our Faith , Love , and gratitude , He rewards such great sinners with grace to obtain Eternal Bliss ; easie conditions to be admitted by God's immense goodness unto this purchase of mercy , and reward on Christs account . Which grace we must improve by rising still higher and higher in God's favour for the future ; and then we shall have a double joy in all such fruitions , and diversions , as we may own in God's sight here , and at the day of Judgment , and may now thank him for ; with hearts full of purity , and such bright shining innocence , as God delights in . XLII . GOd's Spirit is never absent from those that seek him sincerely , and whoever observes it , will find it so . God Loves a Souls whiteness , that flies all approaches towards sin , with detestation . When God delivers a penitent sinner from the slavery of Satan , to rejoyce in the freedom of his service , it is to shew him a glimpse of Heaven , to invite him thither . XLIII . AS a good conscience is a continual fea●t , and a great blessing , so 't is a dangerous th●●g to ●e over-much delighted 〈…〉 duties , ( though peace be in 〈…〉 should forget from when●●●ll 〈◊〉 p●●●ormances do come ; and so 〈◊〉 attribute holiness to our se●●es ▪ ●●ich is God's peculiar gift . There ought also great care to be ha● , that 〈◊〉 be not mistaken , to think we do enjoy tru● peace of conscience , when we have it not ; and that we do not flatter and abuse our own hearts , with some things of fancy , like more holiness then we have ; and so believe our vows , and desires to Piety , are effectual performed , before our actions do justifie those good resolutions , and self-denials , to avoid such snares , as lie concealed under innocent diversions ; lest we fall , when we think our selves most safe : So that a Pious man is to be as careful how to manage his Piety , as a sinner is to obtain it . XLIV . WHen we are assaul●ed by any temptations to sin , we may recollect our thoughts thus , shall I , for this moment of sensuality , part with my interest in God ? shall I quit my Sonship , now I am reconciled ; and my Title to an Eternal Crown of Glory in Heaven , to satisfie my vitious fancy , and a few momentary appetites on Earth ? and now cast off the felicity , and security I have by peace of conscience , while I Love , fear , and serve God , and by my trusting Faith in Christ , do stand fast fixed above the reach of malice , and all the storms this World can raise ? Shall I depart from this Regenerate state so full of Blessedness . to become a trembling Coward , frightned at every shadow of every evil that approaches me ; and so become justly terrified with the horrour of a despairing Soul , when Death approaches , which may be this minute , to step into that Eternal woe , denounced against the sin I am tempted to commit ? Such reflections , with such sincere prayers as such Mediations will suggest , are surely good guards to defend and free us from the danger of yielding to any temptations to sin . XLV . A True penitent sinner , whose heart is touched ( by grace from Heaven ) with remorse for his wicked life , and a sence of God's many mercies to him ; ( He repents ) and recollects , to the best of his memory , all the actual , and mental transgressions of his whole life ; and offers them up to God in confession , with an humble sincere contrition ; and makes new vows for an universal cleansing from all iniqui●ies , with a total resignation of himself , Soul , and body , in a full obedience unto all the Gospel Laws for the future . Thus , this Penitent sets himself with holy vigour , and his utmost endeavours , to walk after his Saviours steps , submitting his will , to God's will in all things ; whose favour he now seeks with so great hungering and thirsting affection , that God in mercy has cancelled all the Records of his long neglects , and insolent repeated sins ; so as to remember them no more : and also by his Divine power does raise this Penitent to a Spiritual Resurrection from sin , to grace , and so fills his contented , converted heart with frequent comforts , and such assurance of his Adoption , as to encourage him to perform this new Covenant unto the end of his Life . By whi●h infinite mercy , and grace , this Penitent does become so Regenerate , as to perceive the Spirit of God at work within him , raising his Soul to such a Sacred Love of his great Maker , as to think all time mispent , that is not imployed in gratitude to God , for his diliverance from Hell , and his Promotion towards Heaven ; of which Glory , he has now some prospect , and from hence , he grows higher in Gods favour , until his holy ambitions do increase , desiring to be always in his Creators ●ight , and aiming at a Favourites Sons place in the Court of Heaven ; Thus by degrees his Soul becomes so elevated , and transported with these Celestial honours , that he contemns the Empires of this World , with all the glistering objects here below , as unworthy to divert his thoughts on such perishing trifles as he did admire , before his heart was fixed above on his Eternal Bliss ; which now fills his Soul with such continual joyful extasies in Devotion , that he is sometimes frighted at the joy he feels , lest he may embrace presumptuous Enthusiasms , by such high consolations as his Soul delights in , when his Meditations , and Addresses do ascend in such bright flaming zeal unto the Throne of Mercy ; But when he considers that God , ( who sees his sincerity through his heart ) will not reject such sin●ere Sacrifices ; He then hopes that these joys do arise from the Emanation of the Holy Ghost , to let him see how God receives , and welcoms a whole heart offer'd up to Him ; with such Divine Lights as Earthly Souls can neither see , nor comprehend ; and by this tast of Bliss , and by this beam of Glory here , he judges how much greater he shall have in Heaven ! And thus , upon a full search of his whole heart throughout , this Penitent now finds with great felicity , that God is pleased to dwell in his heart , where Satan did so long triumph : until these new transports for his Celestial Bliss have quite extinguished those dim shadows of delight that formerly misled him to neglect his God , without a serious thought of Heaven , or Hell ; or the least concern for his Eternity ; until his Soul was thus raised above the reach of his iniquities , by his conversing day and night in Heaven . And thus the Soul of this new Convert , is caressed with bright Seraphick joys , by Grace so fixed , and so enlightned from above , that his inward dependance on God , is his continual consolation , and support ; full of such high comforts , as he must think do proceed from the Holy Ghost , to furnish this his new Temple with sufficient Grace , where he now intends to dwell . And by all these Blessed guiding Lights , this Penitent is invited to live such a Righteous Life , as will give him an humble assurance to trust , and rejoyce in his reconciliation , with a settled Faith that he shall see the face of God , in the face of Death , the moment that he dies ; his Soul shall be with Christ , where his departed Saints abide , until the Resurrection . XLVI . WE need no better Argument for God's Love to us , then our Love of Him ; which is the highest work of his Grace planted in our hearts , by which only we are enlightned to know how to love , and serve God as we ought ; that we may be capable to enter into his Eternal Glory , prepared for his Lovers . XLVII . [ A Prayer . ] LOrd Jesus , I beseech thee forgive my transgressions , and now send down thy Holy Spirit to cleanse my heart from all impuri●ies , and then dwell there , to guide my Meditations , and Prayers aright , with such servent Zeal , as will encrease my Faith , my Love , and trust in thee my God ; that I may know no joy on Earth , like my approaches to thy Throne ; and from thence impower me so to practise these great Lessons I have writ , as to live with holy courage , ever ready to die , and fit to appear at thy Tribunal , on the great day of Judgment , with such reconciled Sinners as by thy infinite mercy are become the Sons of God. Lord , I beseech thee let my heart be now so filled with Divine transporting thoughts of Thee , and thy Salvation , as to leave no place for Satan there ; that my enlightned Soul may be ever on the wing , hasting towards that Eternal Bliss , which Thou h●st purchased for me at so high a rate ! And though my Zeal ( supported by thy Grace ) do now encrease , let me never think my self near enough to Heaven , till I am there . For now I find that no repulses will make Satan quit the Field , nor my Rebellious Sences to obey , that I may gain a perfect Victory , beyond the reach of a surprize ; nor can I alone maintain this Christian Warfare , without Thy strong supplies from Heaven ; for which I daily pray , and by which I shall at last subdue the World , and my own heart , with all the Powers of Hell , and Death together : Then from the Grave , in Triumph rise with thee , my God , and thy departed Saints , to my Eternal Rest , in thy Celestial Glory . XLVIII . THe uncertain , certain time of death , was by Divine Providence concealed from Mankind , to make us live ever ready for that great concern , which sets a period to our Mortality , the same moment on which our Immortality depends for Eternal joy , or misery ; yet this known truth , by all believed , is by our perverse nature so much neglected , as if not believed , or as if by our wisdom and care , we could foresee , or prevent the moment of our Dissolution , contrary to God's decree : by which blind contradiction , few men do prepare for their Pass to Heaven , until too late ; and so become wilfully surprized by an Enemy we might subdue , if ready Armed , and well prepar'd for the encounter ; for 't is we that make Death terrible , who is sent in kindness to conduct unto everlasting Bliss , unless we by our Impiety , do compell him to lead us the wrong way , into eternal Flames . A near dead-despairing sinner , reviving from the Jaws of the Grave , can best describe its terrors , and best judge of the felicity to become fit to die , when next summoned to step into his Eternity . XLIX . THough we cannot guess at the glorious Essence of God , nor fancy what Heaven is ; nor can tell whether the Joy , or Glory there be greatest , nor do know any thing whereby we may express either of them ; yet by our Faith in all Gospel-truths , God does so enlighten , and encourage those Souls that are wholly devoted to love , and serve him , and that approach his presence with such humble Zeal , and sincere Awe , as is due to His Almightiness ! that He sometimes descends into the hearts of such men , and spiritually dwells there , as in his own Temple ; and sometimes raises the Souls of men , with such high transports of Sacred Love to Him , that they are filled with Holy Air , or something nameless , so Divine for joy and glory , while that Seraphick flame doth last ; it looks like Raptures , and holy Extasies , sent from Heaven to invite men thither , by shewing them so vast a difference of delight , between Heaven , and Earthly fruitions ; so to encourage us to expell all carnal Vapours , when ever they ari●e to interpose , that nothing may Eclipse that Divine Light from shining on us , by which God gives us grace to endeavour with all our power to raise up our hearts to Him , as often and as high as our clogged Souls can mount with such a weight of flesh and bloud about them . But when the Holy Ghost lends wings to a Divine Lovers heart in his devotions , nothing can hinder his Souls ascent to Heaven ! and by Faith to raise his ●ancy to such a joyful conversation with God , as will enrich his mind with chearful thoughts the whole day after . L. IF the felicity of Piety were as generally known , as it is despised , there would be more Saints , then Reprobates on Earth : But , as it is Satans chief work to amuse , and abuse our frail natures , with present fruitions of fallacious delights that last not : so it must be our business to get better Guides , that we may find our way to Heaven , in spight of His diversions ; which the Pious man finds in a constant conversation wi●h God the Father , the Son , and the Holy Ghost , in his sincere Meditations and Prayers ; when They are all at work within him , raising his Soul to such a Divine felicity , that he has no room for such contemptible delights as carnal fancies can suggest to d●vert him : for his pious Life keeps him as much above all the fading gaieties of this World , as the Reprobate is enslaved to them . And if it were possible to make a voluptuous Epicure see , and relish those continual joys , which true peace of conscience affords to a Regenerate man , it might wean him from his mistaken momentary happiness ; while the Pious mans felicity , is founded on a sure Rock that reaches up to Heaven , and shews him such a delightful prospect of his Eternal Interest there , as gives him a holy courage to out-face Death , when he chearful●y submits unto his summons to the Grave , as the only Gate to Heaven . LI. THe great felicity of true Piety , is only known to the Regenerate man , become a Divine Lover , whose Soul is ever busie in servent Addresses to his Beloved , from whom he receives such welcom , that his transported Soul forgets this World , while that bright flame burns within him ; which fills his heart with such transcending joys , in conversation with his Beloved , as can only be expressed , when two such Divine Rivals meet , with pleasure to repeat the great favours that both do daily receive from the glorious object of their Love , and with such Angelical affections to each other , as doth raise their felicities , by the holy emulation their united hearts have to joyn in a constant Adoration of their Beloved , whose universal kindness does afford so great pleasure , and consolation to all his true Lovers , that their joys increase by the number of new Rivals ; which makes them invite all they can get , into their Society ; and together sing Hallelujahs on Earth , until they be added unto those Choirs of Angels , already in the Glory of God. LII . WE all know that we are every moment dying , and that Death is but the last puff of breath ; and though nothing else be worth the thinking on , nothing is less thought on then Death , which we can neither prevent , nor delay ; and should therefore be made as easie as we can , by a constant expectation of his approach , ( because surprizes are most terrible ) which the Divine Lover is ever Armed for , and best knows how to baffle that great Conqueror , by chearful embraces as a welcom Friend , who comes to conduct him to his Souls joy in Heaven ; which holy Valour , God always provides his Lovers with , at their hour of death . LIII . A Divine Lover has ever in mind the glorious Idea of his Beloved , and remembers that he is always in His sight , who doth observe all his looks , thoughts , words , and actions , how they do agree with his professed Love ; that is , if the whole man be resigned up to study , and to do the will of his Beloved , with a chearsul heart , as the supreme delight , and fullest happiness his Soul can wish for here on Earth . This Divine Lover does also take all the opportunities he can every day and night , by holy Meditations and Prayers to approach the Throne of Mercy with a sincere heart , so full of his Beloved , as to leave no room for sin , or Worldly vanities to abide there , either to divert , or clog his Soul , when raised on the wings of servent Devotion : And thus he spends his time , ever striving to please , and as careful not to offend his Beloved , still jealous lest any undiscerned Rival , should in some friendly disguise steal into his heart , and claim a place there ; so to deface that Altar , and defame his daily sacrificed heart , entirely offer'd up to his Beloved ; and every night lies down to Rest with the same Zeal , and inward dependance on his Souls joy , with a full assurance , that if he awake in the other World , he shall be with his Beloved there ; from whence such growing comforts do arise , as to confirm his Adoption , and fix his Faith to live so Righteously , that he enjoys God in all his Creatures here , with great satisfaction . Yet with holy courage , is ever so ready to die , that in spight of his natural aversion from the G●ave , he resolves to rejoyce at his summons thither , where he stedfastly believes to meet his Beloved ready to raise him to his Eternal Glory . For though the Hill we climb to Heaven , be full of Thorns and Briars , we may gather Roses , and Lillies in our ascent , to make it more easie ; if we do mind how our Celestial joys increase , as we arrive towards the last step we make , to enter into that Glory . LIV. GOD mocks no man with a false Light , that begs his guiding Light sincerely , with such a dependance on Him , as shews a Faith capable to receive it , and to be led by it ; so as to embrace , and welcom such Divine operations , and comforts , as the Holy Ghost conveys with that Light so clearly into his Soul , that he must see it comes from God ; and which will raise his heart by this Light thus led , to find such a spiritual joyful trust , and confidence in his great Maker ; that no storms can fright him , nor vain delights divert him from his constant cou●se towards Heaven , nor shake his assurance of a blessed participation of God's Glory at the Resurrection . So that the greatest sinner that can obtain Grace to repent , and forsake his sins , so as to be thus led to live ever after in God's favour , will not fail to be received into God's bosom the moment that he dies . LV. IT is too true that thou art fallen into disgrace , and dost deserve it , ( thus : ) Suppose thy heart to be a Royal Fort , entrusted to thy keeping and defence by the King of Kings , ( for so it is ) and is besieged by Satan , with an Host of Giant sins , disturbing thee with continual loud Alarms , and frequent sharp Assaults : yet by thy strong Guards within , ( from Heaven sent ) and thy constant vigilance , with holy Valour thou bravely didst repulse this mighty Enemy , and hast gain'd many Victories ; for which , thy King did promise to reward thy Virtues with a Crown of Glory . But by thy success grown proud , and securely confident of thy own conduct , and mistaken power , thou didst become so negligent of thy Out-guards , and so remiss within , that the subtle Enemy was encouraged to return with Stratagems , and did by his insinuating Spies , corrupt thy chief Ossicers who let in a few Pigmie sins , ( sly Foes ) disguis'd like smiling Friends , full of flattering allurements ; such , as in short time were by thee admitted , and enterta●n'd , and so far trusted , as to get an opportunity to surprize thy Fort , and to lead thee in Satans Chains towards his Eternal Darkness . Thus the glory of all thy first Victories , are by thy prosumption and supine negligence , turned into reproach ; and thy reward into a just punishment , for being so baffled by a Conquer'd Enemy : until by thy submission , and repentance , thou be restored to favour , and deliver'd from this Captivity , by a more powerful Conqueror . LVI . As to love God and fear Him , is certainly to please him ; so , to do neither , is as sure to offend him : and on this , which we so little regard , our present , and Eternal happiness depends . So that we cannot be too watchful , that our own hearts do not deceive us , by thinking that God only Reigns there , where his Creatures have more Interest then Himself . But He is not to be mocked with outward shews , or formal Ceremonies ; He discerns our neglects , when our hearts are alienated from him in the least degree , and sees through all our disguises , when with burning Souls we adore his Creatures joyntly with Himself , if not before Him ! who never will admit of such Competitors , as those Idols of our setting up are ; whom we worship , love , fear , and delight to converse with more hours every day , then we do afford Him ; by which 't is evident , tha● God has not our whole hearts , and so does not Reign there . LVII . THat peace of conscience which is grounded on the felicity of piety , is such a continual feast , full of such growing joys , as only the Regenerate man can feel , by the Divine Love he finds his own heart full of , with such returns of gratitude to God , as begets a kind of Raptures , and Extasies in Devotion , such as do invite and encourage him to a delightful sincerity in all his Addresses to his great Maker ; with whom he converses day and night , where he ever finds access , and high returns of grace from God. LVIII . A Particular self-denial of some darling sin , may shew a good inclination to Piety , but is not the perfection of that Duty , which must be universal to all that God forbids ; and not only to forbear actual transgressions for a time , but for ever : else we fortifie in vain , by leaving such gaps open , as will invite the Enemy to re-enter ; by which we also hold up a dangerous Treaty , and commerce with Foes that ever study to destroy those hearts that do admit them : For while Satan has any part there in possession , or reversion , or but a hope to claim by , He will disturb the whole man ; so that all his pretensions must be totally abolished , by giving up our whole hearts to God ; and this for our good only , that our carnal warfare may be more easie here , by placing our only joy on Him. And then our Pilgrimage on Earth will end in the fruition of never-fading happiness in Heaven . LIX . TO die is terrible , when we are surprized by it ; but by frequent Meditations of dying , custom will make it easie : For if we believe Heaven to be better then Earth , we must believe that we shall find better company there , then we converse with below , and 't is Death that only can convey us unto them . And if by a Righteous life , with a lively Faith , we can be assured in our passage through the Grave , that our Souls shall tast some degrees of that Eternal Bliss , with the departed Saints , the moment we expire ; can any thing on Earth invite us to stay longer here ? But our frailty is such , that we generally make that the least business of our life , for which our life is given us ; and is really the only considerable object , sit for our continual thoughts , so to love and serve God here , that we may be capable of dwelling with him for ever in Heaven , and in that hope go chearful to Him , when He calls for us . LX. A Regenerate man , in his highest Divine course of life , may be assaulted , and diverted by such surprizing temptations , as he cannot at first sight so resist , and reject , but that Satan may pursue , until he drives a Regenerate Soul from all its Out-works , into its Cittadel in Heaven ; where God does never fail to give such powerful Aids , as make the invading Enemy retire and vanish . LXI . LEt a long habitual sinner that repents , manifest his conversion to himself , by frequent sincere retirements with God , and then set his whole heart to raise and fix his collected thoughts on things above ! which will create a delight in the Lord , more then in all his Creatures ; and by such custom , he will grow to grudge all time as lost , that diverts him from the pleasant conversation of this new gain'd acquaintance with his gracious God ; who also likes to have him wholly to Himself , ( when he desires to be so : ) and when this Convert doth obtain grace to arrive at this felicity of favour here , he cannot rest so , but will raise his ambitious Zeal to such pure Love , as to hunger and thirst a●ter the sight of God's face in Glory . For if thus enlightned by the Holy Spirit , his Faith will increase , and cherish such Divine flames with joy and gratitude , as the surest marks of his Reconciliation , and Adoption ; and will encourage him to proceed with vigour in his Advance towards Heaven . LXII . DO nothing in private in God's sight , that thou darest not do in the view of all the World , and own at the day of Iudgment ; and keep this resolution ever in thy mind , and constantly pray for Grace to do so , by which thou wilt avoid many sins . LXIII . THere is nothing more deceitfully prejudicial to a new converted sinner , then to believe himself a favourite of Gods , upon his first serious thoughts and inclination to Piety , with some light flashes of Spiritual joys in Devotion ; ( which novelty ) an habitual sinner mistakes for a possession of Heaven , at first sight , and in too much hast , thinks himself an Adopted Son : which time and perseverance can only make legitimate ; and must also be tryed by a nice and serious examination of our hearts , such as is seldom understood by new Converts ; who may rejoyce to find they have discarded some presumptuous sins , and yet be far from a just pretence , and ti●le to a place in Heaven . ( For instance , ) a man may resolve well , and pray with zealous sincerity , repent too with sighs and tears , and have a great proportion of Faith , Hope ▪ and Charity , with Humility also ; but if he want the true Christian purity of heart , the rest will not prove a full acceptable . Sacrifice to God , who only sets his seal on our whole hearts resigned unto Him. So that if we keep a reserve but of one corner for unlawful diversions , to bestow on our fellow Creatures , or on carnal sinful appetites , all the rest will not be accepted , for God will admit of no sharer , nor endure competitors . So then , we are to consider , if the value of such a small reserve , be worth the losing of the whole purchase we pretend to ; and next , what kind of Salvation it would be , if God deal with us accordingly ! if He should accept of so much of our hearts , as we are pleased to spare Him , and leave the remaining reserved part for Satan . For though God designs a full perfect Eternal happiness unto all that give their whole hearts to him , and affords his Divine guiding Light , with power to find the way to Heaven , for all those who pray to be so guided with sinceri●y and Faith ; yet the smoak of our parcel Sacrifices from our divided hearts , will not ascend half way to Heaven . LXIV . IF we believe there is so great joy , and happiness in Heaven ; why are we so lazie , and cold in our approaches thither ! why do we not prefer that glorious Crown of Immortality , before the perishing Goods of this World ! for which , our hearts can have no rest until obtain'd ; which is a sad consideration , to think how we neglect our greatest concern , by delaying our reconciliation to God , as if time were at our dispose either to recall , or adjou●n , and do not consider how every moment that we carelesly mis-spend , carries us on to our last step in●o the Grave , and our first step into Eternity ; but if we did think frequently , and seriously of Heaven as we ought , and that the Grave is the way thither , we should not dread Death as we do , nor fear to go , where we desire to be : but such Holy Valour , does only belong to Righteous men , and not to habitual sinners . LXV . MAny men fear to die , because they are better acquainted with this World , then the next ; which they want Faith for , or else are loth to part from their beloved sins , and fear God's anger for such crimes as they fear God's anger for , yet will run that risque , rather then forsake their sins , until they die . Though all men know , that the best way to triumph o're the Grave , is to live so well , as ever to have in mind the two Eternities of Bliss and Torments ; to one of which Death conveys us . So that it is no wonder if we tremble at the sight of Death , when we prepare not for it , by considering , that every moment leads us on to what we so much dread , and yet so much neglect ! And also men should consider that the youngest , and most healthy do stand every minute on the brink of Eternity to perswade them to be ready for their summons thither : So that unless we want Faith in Christ's merits , and doubt God's promises , that if we become so truly Pious , as to love God so much above all his Creatures , that we cannot fear to part with them , to go to Him. So that nothing can more concern mankind , then frequent thoughts of our preparation to step into our Eternity , when we all know there is no true Rest , but that which is Eternal . Is it not then great folly , to know that we cannot live ever here , and must be gone for ever , and yet do still set our hearts on these moments , and prefer them before that for ever ! Thus to fear petty troubles here , and not be at all concerned for endless Torments ! and this for want of thinking seriously , that we carry Immortal Souls within us , and should have Immortal Aims , and Immortal Ends ; when we consider that our Eternity begins with our Birth , and we that moment do begin to die , and so are dying until we are dead , and gone for ever ; which words ( FOR EVER ) ought to ring ever in our ears , to mind us to live ever ready for that For Ever ; which will make us not to fear death , when we consider , that we have a merciful God , who when mans conversion begins , His displeasure makes a period : So that 't is want of Piety and Faith , that makes us fear to die . LXVI . IF we believe all we have , that is good , does come from God ; we ought in all our enjoyments , to give Him continual thanks , so to keep up our hearts to Heaven , by a constant gra●●●ude , which is as acceptable as prayers ; and the pious use of his Creatures , and daily Blessings , we shall fi●d a double delight in all the good things we receive from God's hand , because we do enjoy Him in them ; and shall avoid all such evils , as we dare not own to come from God : And if we consider that our l●ves here , are only to make our journey to Heaven , we cannot have a better Guide thither , then the Holy Ghost , who will never mislead them , who desire to be guided by Him ; and from whom we shall get such a habit of Holiness , as will bring us to such an intimate acquaintance with Christ , as will in a short time wean us so much from the Love of this World , as to be chearfully ready to die ; when we see that the end of our journey is , God's call to take possession of the Crown of Glory , prepared for us . LXVII . APious man , that lives ever ready to die , has a continual prospect of his glorious Resurrection , and can have no greater happiness on Earth , then his inward assurance of being one of God's Elect , who , Christ says , shall sit on his right hand in Heaven , when the Reprobate are cast down into Everlasting flames . LXVIII . IT is said in Scripture , that when Iacob found God was so near him , he was afraid ; which may teach us , that no man ought to think himself fit for a familiar acquaintance with his great Maker , such as to remove the reverential fear , that is due unto so high and supreme a Majesty ; and yet we may believe , and find that His Kingdom of Grace is already come , and is amongst us now ; so that we may with humble hearts say as Iacob did , Surely the Lord is in this place , and in our hearts too , when we are led by his Holy Spirit to study Him ; and can fully consider , that though all our senses are naturally inclined to like , and covet varieties of all sorts , and that our busie fancies are as readily subservient to work the same way , and as eagerly do pursue the various desires of every appetite , though we every day find that all objects do by fruition soon decay , and cloy our highest desires that are not Rooted in Eternity . How fit is it then to consider this ? and how much better it will be to perswade our Immortal Souls to rob our perishing senses of their depending fancies , and imploy them on things above , as far as they can reach towards the glorious Habitation of God ; where such objects are as Immortal as our Souls are , and where our variety of joys will increase by such fruitions as never fade , but will grow and multiply the more for gathering , so as to be ever filling our hearts with high delights , but yet never so full , but still to admit of more and more felicity as our desires rise , until we reach the Fountain of Eternal Bliss , where our Souls will be replenished with Celestial joys , but never so to overflow as to be weary of them . And thus we may be as happy , as Iacob was , if we can perswade our hearts to throw out Satan , with all his disguised flattering Troops , and entertain the Holy Ghost as chearfully as we have indulged our blind affections , that led us on towards our Eternal ruine : And when we have thus discarded Gods Enemies as our own , we must approach His glorious Majesty with fear and trembling , though we do adore , and worship Him at the same time with comfort . LXIX . IF we did well consider of dying , and the joy our Souls will have as they expire , when reconciled to God before that hour comes , it will be ample reeompence for our whole lives spent in his service , and 〈◊〉 worthy of our continual Meditation , and devotion to prepare for so immense a mercy to penitent sinners ; such as will turn the terrours of the Grave into a joyful assurance of a blessed Resurrection to Glory ; beyond which , no man can fancy a concern fitter for his thoughts to work on , and his utmost eudeavours to obtain of God ; who never rejects a sincere heart offer'd up to Him in a daily Sacrifice ; which the Pious man never fails to do with delight ; and never misses of the consolation he seeks at his hour of death , and in his way to it . LXX . THe true Idea of Holiness , is Divine Love ; which we may judge of , by entirely resigning our wills , to the will of God ; and the perfection of Righteousness , is to live a Divine Life ; such as takes delight to abhor the crimes we have loved , and to press on in our devotions , until we obtain a full Victory over all our carnal passions ; and by worthy receiving the Holy Sacrament , to fix and confirm our Christianity , on the assurance we find by a lively Faith , ( thus qualified ) to live ever ready for our call unto Eternal Bliss , which may be the next minute , and cannot be too often thought on by those who love God , and desire his Love , on whose free mercy our Eternity depends . LXXI . WE may flatter our selves with a mistaken belief of Holiness , which we have not , and we may abuse the World , with a disguised shew of Holiness , which we know we have not ; but when Death comes , such Vizards vanish , and our hearts will be display'd in their true colours , to our selves and others . So that the best marks for Regenerate men to know themselves by , is strictly to observe , if they love God with their whole hearts , with an universal delight therein ; that is , with thankful hearts to praise his holy Name , to fear , obey , worship , and trust in Him with such a lively Faith , and clear affection , as to be ever ready to forsake all we have in this World , and chearfully to breath our Souls into God's bosom , when He calls for them : And whoever shall obtain this Treasure of Grace to find these marks in himself , will have such a proportion of that joy , and that glory , as will encourage him to persevere in Righteousness , until he arrives at God's Eternal Rest ; where such blessed Souls desire to be , who do know no diversions so delightful here on Earth , as a daily preparation for Heaven . LXXII . TO think , and try , are two small words of great consequence ; because that man who will not think , or dares not think what he has done , or what he is doing , or what he intends to do , is in a sad condition ; for he can neither confess his sins , nor repent , nor forsake , nor ever hope for a pardon for them , while he neither thinks , nor trys to learn to think of his Eternity . He is past cure , without a miracle of mercy for his conversion ; which is seldom afforded to such stubborn hearts as will not think , nor ever try to think seriously of their Salvation , before it be too late . LXXIII . NO Christian in his senses , will own to love God's Creatures , better then we love Him ; yet we do it , and see it not ; that is , not observe how often , and how long we lay God aside , to enjoy them ; for nothing can take us from God , but what we love better . And though there is no felicity to be compared to Piety , nor any diversions so delightful as Devotion , when we love God , and serve him with sincerity ; yet we mind it not enough , that mind it most ; too much , no man can . LXXIV . WE are naturally apt to cozen our selves , with thinking we believe what we do not believe , and for want of due consideration of all our ways , we run on in such undiscernible errors , as must offend God , while we think we serve him best ; and this , by indulging many kinds of innocent diversions , until they become crimes . though we know that vain and idle thoughts , do often grow to foul suggestions , which pious men should therefore not admit of . LXXV . WE are often misled , by thinking too much of what may be , and too little of what must be ; in providing too much for our uncertain hope of living from year to year , with too little regard ●o our assured death that must come ; as if our moments here , were of more value then our Eternity in Heaven ; though we do know that nothing in this World is worthy to entertain our Immortal Souls with true delight , but by making ready to go unto God with chearful hearts ; of which , few men do think enough , and none can think too much , because it is the greatest felicity that our Piety can reach , and a sure mark that the Holy Ghost is working in us ; which no habitual sinner is capable of . LXXVI . NO man can want a subject for Meditation , nor have a more useful entertainment , than frequently , and seriously to consider , and examine his own life , by recollecting what mercies , what blessings , and deliverances he has had from God ; and to enquire of his own heart , how little obedience , gratitude , and love he has return'd ; what vows made in sickness , dangers , and in times of trouble , but never kept . And above all , to consider how often God has knocked at our hearts for entrance , and been denied , or delayed , to admit of some more pleasing Guest ; or whenever permitted to enter , how coldly received , and slightly treated , until thrust out again , to make room for some darling sin , that must be welcomed . This , if fully considered , may bring us to a sense of our offences , and shame to think how unfit we are for our Death-beds , and Eternity to come , with the amazing terrors , to think how we can call on our so much offended God for mercy , which He could never prevail with us to accept of ; and what hope then , can such insolent contemners of God , have in their last day ? But on the contrary , this Meditation will bring comfort to a Regene●ate man , who has entertain'd Christ in a chearful heart , with sincere integrity , to such a joyful trust in God's love , by his fixed Faith , that no carnal affections can remove his transports for Heaven ; the expectation whereof is delightful to him , above the terrors of death to lessen . LXXVII . THe sum of all the great Lessons we can learn , is to shew , that a faithful penitent sinner , who is become so Regenerate as to forsake all his iniquities , and can perform an universal obedience to all God's Laws , with such Evangelical sincerity as to make a total resignation of himself , with all his Interests , into God's hands , must be led by the Spirit of God ; which will keep up his heart to Heaven , in a constant concern for God's favour , where Satan dares not appear to tempt , when he sees us so united unto Christ ; and this will bring a Penitent to endure his Pilgrimage through all the storms of this World , and defend him from the glittering vanities also , so as to know no fear , nor joy , to interrupt his expectation of Heaven , and the happy hour to breath out his Soul into the Bosom of God ; which holy ambition , will entertain his heart here , with more present happiness ▪ than all the Worlds wealth can afford to a wilful habitual sinner . LXXVIII . [ A Prayer . ] LOrd , I beseech thee , let thy Holy Spirit direct my prayers in my approaches to thy Throne of Mercy , and there pray within me , that so guided , I may find grace from Heaven , to support me in my passage out of this World , unto thy habitation of Eternal Bliss . And now wean me from longer wandering in the vain Labyrinths , and Glories here , by having ever in mind , that all the greatness , and various pleasures I have seen , and shared in , are vanished like a Dream ; and thereby find , that nothing is so delightful to a Regenerate reconciled sinner , as a retired habitation , free from the noise of Worldly affairs , where by thy Grace , peace of conscience may encourage me to be ever ready at thy call , O God! with a joyful heart , to make my last step into the glorious Eternity I hope for , by the Merits , and Mediation of Jesus Christ. LXXIX . WHen the Holy Ghost dwells in our hearts , we shall find new principles of a Divine Nature , producing there an universal Victory over all our carnal appetites , and an universal obedience to all God's Laws , with trust in his Providence , and such Faith in Christ's Merits , and Intercession , as will assure us of all God's promises , as if now actually in our possession ; from whence will arise continual comforts , with hearty gratitude for such love and mercy to penitent sinners . And by this first Resurrection from Sin to Grace , be assured of our second to Glory ; so that to be thus sanctified by the Holy Ghost , we are united unto Christ , brought home to God the Father , as his adopted Children , and do begin to enter on our everlasting happiness even in this World , by our continual Meditations , and Prayers , so to raise this Holy flame as high as here we can reach , without presumption ; so to fix in our hearts the joyful practice of such a Divine Life , and Divine Love to God , as will produce Divine joys here , and for ever in Heaven ; which no carnal fruitions can attain . And thus we are led by the Spirit of God , and do become the adopted Sons of God. LXXX . IF the most voluptuous sinners could discern the felicity of an Holy life , what constant elevated joys , the peace of a quiet conscience brings to those who can wean their minds from the fading pleasur●s , and drudgeries of this World , to fix their hearts on things above , sinners would make hast to become Regenerate . For if we consider right of Eternity , we must know that our Immortal Souls , when freed from the slavish appetites of flesh and bloud , can have no transports like those immortal joys they find , when settled in their Centre , God's Bosom , from whence they came ; so that our Souls can relish no felicity like the hope of Heaven , nor be much concerned for any thing less then Eternal Bliss ; which though of our selves we cannot reach , yet if we give our hearts to God , we cannot miss it : But if in contempt of God , we live and die in endless sinning , we may justly fear that our Eternity will be in scorching flames . We ought also to consider , though God has promised pardon unto penitent sinners , He has not promised one hour of Life to repent in ; since therefore we can neither prevent death , nor foresee it , let us always expect it as at hand ; and prepare for our Eternal Glory in the presence of God , while we have time to do it . LXXXI . MOst men do say , and do believe they love God , and no doubt many good men do , more or less ; but all mankind ought to enquire into their own hearts , if they find not more joy in their idle diversions , then in God's company ; if they be not quickly weary of conversing with God , in Meditation and Prayers , hasting to return unto their diversions , which they love better then Him ; and then consider the consequence of such contempts , and how much our selves do scorn a divided heart , where we love ; much more then , doth God despise those who prefer his Creatures before Himself . LXXXII . GOD knows our frailties , and doth allow us diversions , but they must be such as we may own in his sight , and see Him in them , with grateful hearts for such refreshments , as Humane Nature does require , and such as we may glorifie his Name in their fr●itions : and be sure not to flatter our selves into evil temptations , by our fair-fac'd diversions too much indulged , lest they sting us to death with smiles . LXXXIII . THere is another kind of happy , and blessed diversions , free from sinful vanities , and fading glories of the World , which David so much delighted in , by his retirements to converse with God , as his Souls chiefest joy ; and whoever seeks God with the like zeal , no doubt will find Him , as David did , and be as fully happy as he was in God's esteem ; which is an ambition that does become good Christians , as the best diversions we can have to raise our hearts to Heaven . LXXXIV . MEn ought with great care to watch their diversions , for we are often betrayed into a neglect of God , even by innocent diversions , which by custom do insensibly engage our hearts to consent unto evil actions , when we design nothing that is ill . So that if we serve God as we ought , we shall delight to converse with him in our retirements , and account our holy Meditations of Heaven , to be our most pleasant diversions ; so to refresh our Spirits , when tired with Worldly affairs ; and we shall find that such Celestial diversions , will be blessed with Divine joys , that cannot be shaken by Carnal appetites , nor by glistering Vanities , when once fixed and ratified by God's reception of us into his List of Adopted Sons ; and then be so guided by his Holy Spirit , as to grow higher and higher in his favour , till we participate of his Glory ; which inward assurance will be a more pleasant subject for our diversion , then all the Wit , the Wealth , the Honours , and Beauties of this World can entertain our hearts with . And when God dwells thus in the Souls of men , it is the most ravishing diversion we can have , to see our selves live ready to enter into His Eternal joy , at a minutes warning . LXXXV . WHen we approach God with sincere hearts , there can be no diversion more delightful then our Souls union with Him ; who knows all our wants , all our oppressions , and sees all our concerns whatever ; and is as ready to redress our grievances , and to bless our honest endeavours , as we can be to desire it ; which our pious diversions , above all other diversions the most delightful ; so that the best of idle diversions , ( though innocent ) is like warming frozen Vipers in our breasts , until we give them strength to bite us to death . And if we do observe it , we shall find , that there is no real essential pleasure in any diversions , but in true Devotion ; which the Regenerate man finds to be true . LXXXVI . WE have two very remarkable notions , fit for frequent consideration , to judge how our hearts stand towards God , and how we may discern his love to us : The first is , to observe if we have more joy in our retired Devotions , then in the fruition , and conversation of his Creatures ; in which we cannot be mistaken , if we diligently observe how his Holy Spirit works in us at those times . From whence arises the second consideration , to observe how our Souls are elevated by his Divine comforts descending on us in such Devotions ; which is the best assurancc we can have , that we do love God above all his Creatures , and doth also shew that He sees it , likes it , and rewards us for it , by his returns of Grace , in giving a delightful perseverance in such sincerity to Him ; which is the highest experiment that our frail Natures can make , when we love God so well , as to c●nverse with Him in our humble Addresses , before all Carnal selicities , and can rejoyce to go to Him , when He calls for us . LXXXVII . AFter all that has , or can be said , the only way which God himself , hath in his Holy Gospel fixed on , for the exaltation of his Glory , in the forgiveness of sins , is , that all sinners should come to Him merely upon the account of Grace in the bloud of Christ ; and not to rest on , nor support our selves with general hopes of mercy , mixed with our endeavours , and obedience ; but to come up to the Gospel Rule by a fixed Faith in Christ , and make that way our all ▪ by giving Glory to God therein as He hath appointed , lest we perish Eternally ▪ For no man shall receive pardon and forgiveness of sins , but those who come unto God by the bloud of Christ. And the sin against the Holy Ghost is only excepted from such forgiveness . LXXXVIII . ALl the Arguments we can hear , or read , or fancy to our selves , by conversing with God in holy Meditations of Heaven , and Eternal Bliss in his presence there , will not extinguish the natural affection between our Souls and Bodies , so far as to desire , or to be willing to have a separation by death ; without a miraculous addition of Faith , and Grace , to work beyond the reach of our Nature : though we do believe that the time between our Death , and our Resurrection , is but a moment to Eternity ; and though that moment should last an hundred thousand years , it will be as undiscernible for its duration , as while we sleep one minute . So that we must be satisfied in this mystery , without farther enquiry ; and pray to be contented in that point , to be as happy when we die , as God's departed Saints are , until they and we arise together . And this is great comfort , to know that we shall be with them in death , if we do sincerely endeavour to live and die in God's favour , as they did : And so make ready to go , where we all pretend to desire to be , when we can stay no longer here . LXXXIX . WE must not entertain Spiritual Pride , nor welcom flattering Enthusiasms in our devotions , nor attribute such Holiness to our selves as is the immediate gift of God : but we may , nay we must joy , and rejoyce to find the Holy Ghost at work within our hearts , to perform our self-denials for us ; and to raise our Souls to such a selicity here , in our Love to God , and delight in his worship , as will give us a tast of our Eternal Bliss , when we shall see , and enjoy Him as the Angels in Heaven do . XC . IT is no wonder to see men very devout in a time of danger , sickness , or any other afflictions ; but when the Evils are removed , does our gratitude for deliverance justifie our Love to God by future obedience ? do we in health and prosperity , approach God with the same vigour in our Prayers , as in our sickness ? For Souls led by the Spir●t of God , are alike devout in all changes ; and we being made whole , ought to thank God , and to sin no more , lest a wors● thing come unto us . XCI . OVr greatest affair in this World , is to make ready to go out of it for ever ; because every moment may be our last here , and then how dismal an Eternity are we hasting to ! if not reconciled unto God before we die : this is enough to perswade us to set our hearts on the Love and Service of God , who will never let their devout endeavours be lost , that seek how to please Him , when with sincere affections , they prepare to come unto Him. XCII . WHoever finds that the power of Divine Love , with the expectation of Heaven at this distance , doth create such joy in his Regenerate heart , as doth bring him to delight in a Divine Life also , by his frequent conversation with God in humble sincere approaches ; he will soon grow to such a habit of Holiness , as will raise his Faith to foresee some beams of that Coelestial Light , which his Soul shall shine in at the Resurrection , as a reward of his inward dependance on God here : And if thus reconciled and led by the Holy Ghost , he shall also find this is a good Antidote to prevent relapses into sin ; and thus Armed with Divine joy , he will be safe from Carnal temptations , and will have his Soul full of such Heavenly comforts , as will sweeten all afflictions , and at last beget such Holy courage , as will destroy the sting of Death , by living ever ready to die ; for he that can love God above his creatures , will gladly part with them to go to Him. XCIII . LEt no man boast of his own Righteousness , for no man has any , but what is given him from God ; yet let every man rejoyce , and be thankful for such Grace as doth sanctifie , and enable his Dust and Ashes to become Regenerate , and learn so to welcom the Spirit of God in a chearful heart , that he may make it Paradise where he is pleas'd to dwell : And then that man's natural corruptions will be refined , and his Body consecrated into the Temple of God ; and by this miracle of mercy , the most incarnate sinner may become an Angel of Light : but not by his own inherent Righteousness , but by God's grace and mercy , with Christ's Righteousness imparted unto Him. XCIV . AMongst all the great Lessons we have learnt , Holiness is most worthy of our study , to search our hearts if we can find there the Gospel-marks of our Election ; for when God invites us by his Holy Spirit to this sincere enquiry , He will direct us by his Divine guiding Light , to find , and to feel when we have found the treasure that we seek ; by the comforts that will still grow , until they fill our Souls with such Coelestial joy , that we cannot miss of , nor mistake what we search for , to assure our Election ; for God will not be hid from such as he sees does seek Him with their whole hearts , and that do hunger and thirst after Holiness ; and when we do obtain Grace to discern such marks of our Spiritual Filiation , we may in great humility rejoyce , and sing Hallelujahs unto God with the Angels in Heaven , to shew the highest Adoration our hearts can express , in gratitude for such mercy afforded unto men on Earth . And by thus entertaining our selves within our selves , avoid temptations , and set our hearts above the power of all vain objects to divert us from the prime end , and felicity of our Christian calling ; which is our Resurrection from sin to grace , as the chief mark of God's favour to assure our reconciliation ; for Grace accepted , and persevered in , is the infallible earnest of Glory ; because Christ has made the Kingdom of Grace here , all one with the Kingdom of Glory . Which is much talked of by many that prepare not for it ; because most men in health do think themselves ready to die , and do not find they are not , until the Bell tolls them to their Graves ; hoping to jump from Hell to Heaven at once , but the ascent is high , steep , and very hard to climb . XCV . THough the great art and mystery of self-denial , to subdue all carnal appetites , is the most difficult part of our Christian calling ; yet the same Holy Spirit that invites us to it , will impower our hearty endeavours , by diligence and custom to gain so absolute a Victory over our Tyrant fancies , which before enslaved us , as will raise our Souls by constant self-denials , to much greater Spiritual delights even here on Earth , which the Regenerate man can only judge of . XCVI . [ A Prayer . ] O Lord prepare my heart to pray , and bless me with contrition , and repentance proportionable to my sins , that my Love , and my Obedience , may now be as great as my crimes , and my neglects have been ; who never thought on Thee in all my ways , nor of my Souls Eternity till now , being led by thy Holy Spirit to pray for Grace to set my heart continually on Thee , my God ; that I may know no joy on Earth , like my humble Addresses unto Thee , in my retirements ; by which I can only judge of my new love , and gratitude , for thus turning of me from mine Iniquities , and by this miracle of Mercy and Grace , hast snatch'd me up from Hell , into this Heavenly prospect of thine Eternal habitation of Glory . Lord let these Divine transports in my approaches unto Thee , wean me from the World , that the remnant of my days may be spent in preparing of my Soul for thy summons to Heaven , that the terrors of the Grave may not divert my frail nature from coming with joy unto Thee , my God , when thou art pleased to call . And I beseech thee , make this Holy flame burn still brighter and brighter , when I draw near to pray , that my heart may melt with joy for this my Reconciliation , and comfortable hope of Eternal happiness in Heaven ; and that I may be so strong with Divine valour , as to welcom Death , that only can conduct me thither . XCVII . WHen God delivers a penitent sinner from the slavery of Satan , to rejoyce in the freedom and felicity of his service , it is to shew him a glimpse of Heaven , to invite him thither . How great a crime will it then be , for such a man to turn Reprobate again , after such mercy shewn ! XCVIII . NOthing does ruine more Souls , then not frequently examining our own hearts strictly , how they stand towards God ; and with what sincere delight we serve him , in our Devotions ; for the bright flaming zeal of a sincere sigh , will pierce Heaven , when luke-warm words uttered aloud , can find no entrance , nor is at all regarded by Almighty God , who allows us to knock hard at Heaven gates for entrance , when our groaning hearts express our desires ; for He loves to be pressed with violence for his favours , to shew that we value what we pray for . XCIX . ENdeavour above all things , while thy Soul is in communion with God , to keep thy affection up to Him , and strive not so much for long eloquent language , as to be heart-wounded , in thy Petitions , for when thy Devotion flags , thy Prayer is done . We ought always to pray , as if we were that moment to die , which will keep our hearts intent on the great work we are about ; And he that in praying , can adorn his sorrow for past sins , with penitential tears , before he parts from God , will wash them off , with tears of joy , for that sorrow . C. THere is nothing in our view more destructful to the Souls of men , then the false opinion , that Christianity does impose slavish Laws upon us ; as if Piety only consisted in heavy burthens , to be poor miserable dejected Cyphers in the World , made up for sorrows , and sufferings , with self-denial vows against all humane natural fruitions , and felicities ; For most men being bred up in these mistaken prejudices , cannot easily be perswaded , that the true Christian Gospel Rules for a Spiritual life , does exceed those carnal appetites we so much struggle for , and the Regenerate man as much despises ; in comparison of his Souls continual feasting on the expectation of Heaven , whose firm belief of his Eternal joy , as an adopted Son of God , is a felicity above all the fading enjoyments this World can afford the most ambitious , luxurious person , who has all that his heart can wish that way . So that no man can have a more chearful Soul , then he whose faith in Christ , and trust in God , makes participate of all the lawful pleasures this World affords ; and when piously used , is a delight far above what the wicked can pretend to , when the terrors of an evil conscience must imbitter his fruitions . And this no man can so well judge of , as a converted sinner , become Regenerate , who has tasted , and forsaken the most voluptuous pleasures this World has , for the present joys his Soul finds by Faith in his Eternal Bliss ; which shews that a good Christian lives more pleasantly in this World , then a vitious man can do . CI. WHen Christ has wrought his great miracle of Conversion in the hearts of the most obdurate sinners , those near lost men , by his grace becoming truly Regenerate ; such Evangelical sincerity will grow in their hearts towards God , as to take more pleasure in his service , then all their past carnal fruitions did afford them : So that whoever is enriched with this Grace , will find Divine comforts in their retirements to be alone with God , such as will beget Heavenly Raptures , and preserve their hearts the whole day after from Satanical assaults ; and by the custom of such early Morning exercise , will in time beget an habitual delight to begin the day with God , and never forget those high Ejaculations , until they meet the Lord again , to renew and confirm their commerce for Heaven . But it is no wonder , that men generally great sinners , are so hard to be converted , because they cannot set a true value on what they understand not ; But most wretched those , who have been thus enlightned , and for some moments rais'd to Heaven ; yet are so frail by nature , and by custom prone to evil , as to forsake these Seraphick joys , and return to fordid Earthly fruitions , rather then continue in the assured everlasting joys of Heaven ; by persevering in that Righteousness , which they have tasted , and like not . CII . THough David did commit some great faults , he was a man after God's own heart after that , and one of the best patterns in Holy Writ , fit for us to imitate ; for his love , and gratitude to God , who by custom grew to such a pious friendship with his great Maker , that much of his life was spent with God alone in his retirements , with whom he consulted all his affairs , made all his complaints to , and humbly begged whatever his needs were , with such a familiar trust in God , as his only support , and only delight : So that if we now consider David's great affairs , as a King , full of troubles , ever in Wars , though glorious by his Atchievements , yet in frequent dangers , vexed by a stubborn People hard to govern , besides the disorders of his own Family ; so that we may think he omitted no opportunity to be with God ; that hath left so many Psalms full of such high Divine Raptures , extant , to manifest his great piety ; that it is a wonder he could get so much time for so many prayers , praises , and contemplations . By which we may learn , that in what calling so ever God has set us , and what troubles so ever He appoints for us , we may find time to converse with God by day , and night . So that if we repent , confess , and forsake our sins , with hearts as servent towards God , as David did , no doubt we shall be as well received , though neither Kings , nor Prophets . We may also call to mind , that David , as the least considerable person of his Family , had the lowest imployment , to keep his Fathers Sheep ; yet his heart was then set high on God , or he might have been devoured by that Lion , or that Bear he slew , if God had not been with him . And we may also think , that he was better acquainted with God at his Flock , then Saul was on his Throne ; else he had not escaped Saul's surious malice , and so soon ascended that Throne . By which we may see , that the greatest King , and meanest man , may learn of David , to love , serve , honour , worship , and trust in God , with such a delight , as will grow to a friendship with his Creator , and raise his Soul up unto Heaven , whatsoever his imployment on Earth is ; and those hours , and years of our life , which we trifle away , as a burthen to be rid of , not knowing how to spend idly enough , we may imploy as David did , and never be alone , when most alone . Thus we may enjoy a happy , and blessed security on Earth ; and have a true courage above all such accidents as make ill men tremble . And thus a pio●● man enjoys a present communion with God , and Christ , by a lively Faith , to such a degree , as doth assure his Soul of Eternal Bliss in Heaven ; and when Satan finds us always in such company , he will have small hopes to get an Audience for his Addresses to destroy us . So that if we can live thus like David , we may hope to die in God's favour like him ; and as chearfully resign our Souls into God's hands , who loves us more then we can love him ; and though we cannot reach David's highest perfections , as an inspired Prophet , we may like him , give continual thanks to God for all we have , and sing praise , honour , and glory to his Holy Name , whose mercy endureth for ever . CIII . DId men watch the deceitfulness of sin , and would heartily check the first appearance of evil thoughts , with the remembrance that our All-seeing God is ever present , to observe if we do fight , or do invite our long known Enemies , to their accustomed conquest of us ; such precautions would make us either fear to offend , or joy to please our God , and would soon teach our careless hearts , how to subdue those Tyrant appetites a far off , which so often do enslave us , when permitted to approach at a nearer distance ; who do hold such a natural intelligence within , that if we but admit a Parley to Treat with those subtle Enemies , they will with fair pretences lead us on , until they undermine our Souls , and blow us up , before we can discern the danger we are in ▪ and when once entred at such a Breach , 't is then too late to grapple with a Foe that is in possession of a Fort without resistance gained . Yet this sad truth by long experience taught , is seldom learnt , because we too much love those glistering Fetters , and consent to put them on before they be imposed ; and then fear to be too soon freed from such a pleasant Bondage , vainly thinking we can at our own pleasure shake such shackles off , and be at liberty , until surprized by some unlook'd-for Doom , from whence is no redemption . CIV . A Frequent examination of our hearts , is of use to keep men close up to Godliness , and some Rules are very necessary to examine our hearts by , to know when we walk aright , as well to check remissness ▪ as to cherish those Divine motions which do raise hearts up to Heaven , and may keep them there , when so raised ; which is a great assurance for flesh and bloud when converts ; and will beget a joyful hope of being received into God's Bosom , when become so Regenerate as to find a sincere delight to dwell there ; which is a great degree of blessedness , and a good assurance that we shall be so for ever in the next World. What labour then , or what time spent can be too much , to obtain Grace to become so universally cleansed from sin , and universally obedient to Gods commands , as will produce a total resignation of our selves , and all our Interests into Gods hands , and keep our hearts close up to Heaven , until we arrive there ? For when God is the prime object of our Souls desire , we shall take all opportunities to retire from the World , to converse with God in humble Addresses for our Eternal h●bitation with Him in Glory . But if this Duty of Meditation be used as a servile Drudgery , to avoid a Rod held over us ; we are not right at heart , and far from being Regenerate , far from loving God , if we take no delight in being with him ; for though Humane Nature cannot reach to Angelical Holiness , yet Evangelical sincerity may be acquired by the Divine assistance , if rightly sought ! and then , as many as are led by the Spirit of God , are become the Sons of God ; beyond which , no man can wish , nor think ; and when this state of Bliss is obtained , with what diligence ought we to keep it up to the highest pitch of love and gratitude that our fancy , and our Faith can reach ; for by such emanations from the Holy Ghost ▪ we may judge of Gods love to us , and thereby guess what immense Glory we shall have in Heaven . And thus we may daily feast our Souls with Angels food , if we can conve●se with God aright : So that to be Regenerate , multiplies our joys here , and assures our happiness in Heaven ; and though no man can of himself attain to this state of Grace , without the Divine assistance ; it is never denied , if sincerely begged ; nor was ●ver given in vain to deceive any man , in the point of being Regenerate . CV . WE have no better way to express our love and gratitude to God , for all his Mercies and Blessings , then by our self-denyals : For , our obedience to his Laws is duty , and no virtue to forbear a sin that we take no delight in ; but to crucifie a beloved darling Lust , rather then offend God by it ; that is self-denyal : And unto whomsoever God gives grace to do so , he gives a joyful satisfaction to his Soul for so great a victory , as lays a firm foundation to raise his Thoughts to Heaven on : And is a good argument to shew that he fears Gods Threats , and trusts in his Promises , as the greatest Testimony of an active Faith so much required ; And when all this is done , our Christian Warfare is not done ; For when Carnal sins do cease , and our Appetites are overcome by Grace , Satan still pursues , in hope to frustrate the felicity of our Conversion , by disturbing our Piety with Spiritual Pride , or some Enthusiasms , to reduce us into his power again . So that when we are best , we must Watch and Pray most , for supplies of Grace to enable us to fight on , lest we end worse then we begun . The sum of all that can be taught , is to bring men to Godliness and Honesty ; which is the perfection of Christianity . CVI. IT is said in Scripture , That without holiness , no man shall see the Lord ; By which we may observe , that Gods Injunctions are designed for mans greatest Happiness ; because Holiness is certainly our only true Felicity in this World ; and cannot be less in the next . For if by Righteousness and Faith , we may see a glimpse of Gods Glory here ; We shall see him in fulness of Glory at the Resurrection ; and enjoy him too on Christs account . CVII . NO man did ever seek God with a sincere heart , that missed to ●ind him ; God loves to be so sought , and to be so found , as we shall be sure we have found him by our delight in him : All which is the work of the Holy Ghost within us , to our great comfort here , always to enjoy God , if our delight be set on him ! above all earthly fruitions . And thus we may find God , and enjoy him as well in Courts of Princes , as in a Wilderness , if we prefer nothing before the finding of him ; and so the greatest Courtiers may live like Saints on Earth , and be Saints in Heaven when they die . CVIII . 'T Is not amiss for a Righteous man sometimes to fancy himself on h●s Death-B●d , with his Friends bewailing his depar●ure from them ; while he pities their mistake , who pities him , that is going to see the face of God , in the face of Death ; and to meet Christ , who with open Arms comes to receive his Soul into his Eternal rest ; Such Meditatations will raise our hearts to endeavour to die so , and will bring us great Consolation while we live so , in Gods favour , that our Faith fail not at the last gasp . CIX . THere is no Felicity like Piety , no Peace , no Security , no Conversation , no diversions can come into competition with a Divine Life , and Divine Love to God ; So to fix our Interest in this world , and the next ; for we shall fall as we live , and shall rise to everlasting Judgment as we fall ; For though Christ came into the world to call , and to enable the greatest of sinners to become capable of this Felicity here , and Salvation after ; We must repent and forsake our Iniquities , or can have no part in him . CX . WE cannot make too strict ▪ a Covenant with our Eyes and Hearts to wa●ch the deceitfulness of Sin ; And observe how every look , and every thought , is naturally apt insensibly to convert innocent intentions , into evil ; before we discern the subtle enemy undermining of our Souls , with the fair appearances of harmless diversions , if too much indulged until they become destroying Snares . CXI . GOd often treats his professed Lovers , as we do one another , when we find that a professed friend has some concealed Jewel that he prizes above his professions , though he offer up all the rest which we desire not , we reject his Complement , and still desire to have that reserved beloved Jewel which he values above our Favours . And so God rejects all our Complemental Services , until our reserved darling Lust be offered up to him , as the Jewel we most prize , and the only sacrifice he will accept ; Then in return , of our whole hearts , he will give himself to us for ever . CXII . LEt him that thinks he stands most fixed in Heaven , take heed lest he fall ; and remember that David ▪ and Solomon , ( both of them Gods Favorites ) could not stand longer then by his Grace supported ; nor were our Saviours beloved Disciples , all free from stumbling , by which , and many more examples , we are taught not to presume on our own righteousness ; but to look on our Frailties as inherent to us , lest Dust and Ashes should presume on our own performances , without continual Addresses to God for such Supplies as we do every moment need . And we may also think that God permits some good men to some relapses , to awaken , and quicken them to the frequent duty of his Worship , so to own him , that no man may hope to serve him as he ought , without him . For Satan is most busie and ambitious to reduce a Convert out of Christs flock , to become his slave again ; rather then to continue his Celestial freedom ; such a victory he accounts his Master-piece , so to subdue careless men , who too much trust unto their own Integrity , and take no heed how they stand , lest they fall . CXIII . WE cannot Pray too often , because frequent sincere Prayers do bring down Blessings from Heaven ; but when we mak● negligent Addresses , they shew such a disrespect , that the Glorious Majesty we approach , turns from us , in contempt of such careless Petitions . For when we are excited to Divine Worship by the Holy Ghost , God looks for such intention of Spirit , with vigour in our Devotion , that shews how much we value what we pray for ; He admits of our frequent zeal at all times , though he sees our unworthiness , and never fails to cherish an humble contrite Spirit , when he rejects a presumptuous Babbler . So that when we approach to Pray , our first Petition should be , for Grace to prevent all diversions from Satan , and our selves , who where his publick temptations fail , is ever busie to disturb our Devotions with frivolous or foul suggestions . CXIV . HOw can we think that God doth believe the frequent Professions we make , that we love Him above all things , when we forsake him so often for trivial , and vain fruitions ? for though no man is free from such Frailties , as we ought to Watch , and Pray for amendment of by Grace from above ! For to be absolutely perfect , is impossible , because our Nature will not admit of such Angelical perfection ; yet no man ought to question his sincerity , because he cannot do , that which is impossible for men to do . CXV . WE spend much of our time in laying foundations for Happiness on Earth ; when our Happiness is , that we have none here , but what we can raise from our Hopes to find in Heaven ; which we are seldom inclined to think on , but when we find we are not so well provided for here , as we Hope to be there . CXVI . ALl men know that every moment of our Lives , every step we make , does advance us towards the Grave ; but we do not seriously enough consider of this our greatest concern , while we march on with merry hearts towards our Eternal Habitation of Rest , and happiness in Heaven ; ( as we think ) but in our careless journey thither , do entertain our Souls with such worthless Vanities , or such known Wickedness , for our Diversions ; that we do often mistake the way , if not quite lose it , and so arrive at a dismal Habitation of Woe , before we see whither we are going . CXVII . WE cannot Love , or Fear God too much , we cannot Thank Him , or Trust in Him too much , nor Think of Him too often , from whom we have all that we enjoy , and on whose free Mercy our Eternal Doom depends ; and this Moment may be that Doom to every one of us . So then he is the most Happy man in this World , that Lives ever the most ready to Die ; With a sincere desire to be with God ; which is a sure mark of his Reconciliation , and Adoption ; To love God thus , and to be thus beloved of Him , will bring us to delight in God above all his Creatures , which is the highest Felicity our P●ety can aim at . CXVIII . [ A Prayer . ] LOrd Enrich all Hearts with Divine Love , that desire it , and inflame their Souls with such desires towards Thee , as to Live Righteously , and to value such enlightning Comforts as flow from those Transports thou doest afford unto Reconciled sinners , become Regenerate ; so to encourage them to Inform , and Reclaim such as go Astray , by seeing the vast delights that do attend thine Adopted Sons , in their way to Heaven ; And by that bright Light from above , to judge of thy Celestial joys prepared for them there . CXIX . NOt to think at all , is impossible , and to think too much of what we ought not to think of , is too Natural to us ; but to think of the Everlasting Torments in Hell , comparatively with our pe●ty short Pains here , will Fright us into some Care not to offend God so , as to send us thither : Pu● to think of the Ioys of Heaven as we ought , and by our Faith in Christ to bring us thither ; with our Love to God , our Christian Charity , our Purity of Heart , and our Humility to God and Man ; Which is the Divine Lovers part , who is ever thinking on his Eternal Bliss , and how to please God most , so to prepare for Heaven , which he sees every moment is at hand ; and the joyful expectation of that Happy Hour , is his Souls continual Consolation ; as those will find , who do Sincerely labour for it . CXX . IT is one of the Devils chief Arts , to cheat men into a belief that it is a Melancholly thing to be Religious ; But a man truly Regenerate , will need no other arguments to convince the contrary , then what he finds in his own Heart of Delight , when the Holy Ghost has taken possession there ; and when his Retirements with God , will furnish him so fully with his Loving Kindness , and those Enlightning Gifts , those Beatifying Graces , and Refreshing Comforts , those Divine Manifestations of his presence , creating such a Ioy , with such Peace of Conscience , that no Carnal Appetites , nor all the Malice of Men and Devils , can remove him from his firm Station of Bliss , which he participa●es of in this prospect of Heaven only . But no man can believe this , nor guess at the Felicity of a Pious Life , until he do obtain Grace to become Regenerate . CXXI . WHoever considers that his day of Death , is his day of Judgment , for his Eternal Being ; will find that his time yet to Live , is little enough to ask God Pardon for the time he has mispent ; Whoever doth closely and seriously set to this great work of Conversion , will find that his Sighs and Tears , will produce more Joy in his Latter-days , then re-acting his former Crimes would be , when the two Eternities are put into the Scales . CXXII . LEt us not please our selves with presumptuous Thoughts , That we are the Temples of the Holy Ghost , till we have examined our Hearts strictly , to find if we are free from all Habitual Sins , in Thought , Word , and Deed ; for God will not dwell in a Polluted Temple : We must next examine what proportion of Divine Ioy , the Holy Spirit ●ills our New Hearts with , to Confirm , and Sanctify our Souls , in the Love , and Service of God , thus dwelling in us ; And then observe , what a new kind of entertainment it is , to Delight in God , with the peace of a quiet Conscience ; which by frequent Meditations , will hold us up above the reach of any storms , that Satan can raise , or the malice of Men can contrive against us ; And then we are to fix all this Happiness , by worthy receiving of the Holy Sacrament , So as Christ may be Born within us , and be so Vnited unto us , as to confirm our Spiritual Filiation : Thus qualified , we may look on our selves as Temples of the Holy Ghost ; In all humility rejoycing to be so Blessed , when we are so . CXXIII . WE ought to enter Cavea●s in ●ur Hearts , against the approaches of such sorts of Temptations as we fear most , and on all occasions , to search the Register of our Vows made to God ; to see if we do not stand pre-ingaged to Him , to resist the Temptation then Assaulting us ; and if so , how unworthy shall we be so to break our Word with God , upon Record ; and how dangerous to provoke his anger by such a Contempt ; thus we may destroy many designs from Satan , and our selves oftentimes the worse Devil of the two . CXXIV . WE are too often abused by flattering diversions , as if Holy Meditations were not more pleasant , and more durable , then vain delights ; Which rob us of our real Essential Joys , for shadows of Pleasures , that ever abuse us . CXXV . WE ought often to consider of how little value all is , that we have on Earth , which we must for ever depart from when we die ; and should therefore set our selves to secure a Blessed Eternity where we go ; And which God invites us to , on the easie terms of repenting our past sins ; and forsaking those Crimes , which we have been so often cloyed with . CXXVI . LEt thy Spiritual Resurrection from sin , ( which is Gods works within thee ) assure thy reconciliation , and confirm thy Election , so as to fill thy heart with bright flames of a sincere Evangelical Devotion , that thou mayest live and serve God chearfully , until thy time comes to die ; And then with a Holy valour pass through the Grave with a lively Faith to participate of His Glory , at the Resurrection ; For by a ready submission , thou wilt Conquer that great Tyrant Death , by a foresight of those Celestial joys , that raise thy Soul to know thou shalt be with God , the moment that thou diest . CXXVII . WE ought to Pray continually for the Holy Ghost to dwell in us ; to inform and enable us to do our duty in all things , with the Spirit of Faith ; which will improve our zeal , and to contemn this Worlds Glories , and will fill our hearts with higher thoughts for a joyful expectation of a Crown in Heaven , prepared for those who value it . CXXVIII . WE should always have in mind when the Spirit and the Flesh contest within us ; That our Will is the Judge between those two Solicitors , and that God leaves the option of our Eternal Bliss , or Eternal Woe to us ; that is , whether we will become Spiritual Disciples , or Carnal Sinners ; for no Temptations can make us guilty , unless we consent to sin . CXXIX . THe greatest argument against Despair , and for a Pious Life , is very short : That if we do repent , and forsake our sins ▪ with a sincere universal obedience for the future ; we shall be as certain to partake of Gods promised Mercies , as if we had never gone on in those former sins ; Though great and frequently repeated , which is great comfort unto all such as Hope to go to Heaven . CXXX . THe generality of mankind , do spend most part of their Lives , on the delightful Acquisition of Wealth , Honour , Learning , or the like ; and are but unskilful Merchants , that purchase Rich Jewe●s , with more hazards , and at higher Rates , then their intrinsick value will afford them to be gainers by , when obtained . And for which , we pay most part of our precious time , that is the only Treasure we have ; and of much more worth , then all we can purchase in this World , by the profuse expence of that time , on such glistering Tri●les as must perish with us , if not before us ; When a tenth part of our mis-spent time , would procure Eternal Wealth , Ho●our and Ioy beyond expression for our Immortal Souls , if we would devoutly Traffick for Heaven ▪ But we are naturally inclined to set our hearts on present Fruitions , more then a hundred times their value in reversion ; because Heaven is , or may be far off , and we have time enough to think of that , when we have nothing else to do ; though this minute we may be called to our Eternal Doom ; and too late find the difference between a Reprobate , and a Regenerate Life . CXXXI . A Man truly Regenerate , will not admit of the least contest from Carnal Appetites , his heart being so fixed on Heavenly joys , that he detests all approaches to divert him , as below the pleasure he has in his Conversation with God in private ; Who he believes will assuredly bring him to Heaven , if he prefer his Service , before the fading Bubbles of this World. CXXXII . OF all the Blessings that God bestows on men , There is none greater then the Peace of Conscience , which a Pious man finds when he is dying with great comfort ; And which ought to invite all men to live Divine Lives , with assurance that God sees our sincerity , and gives sufficient grace accordingly , at the hour of Death . CXXXIII . A Great Reprobate , ( by the Grace of God ) become Regenerate , can experimentally judge how much the felicity of Piety doth exceed his former Epicurisms : Men in this World , without putting Eternity into the Scales , against moments ; and observes that the continual tranquility of a quiet Conscience is much more pleasant , then all his past unlawful Fruitions , attended with such Terrors as a guilty Soul is loaded with . CXXXIV . EVery Pious man that has forsaken his sins , for fear to offend God , who he pretends to love also ; does begin well : And when God sees his sincerity to obey him in all things , He will not let him rest there , but adds Faith and Grace till his heart longs for a nearer Communion with Christ in Heaven ; and by a daily custom of such elevated Meditations , God will bring this Pious man to despise this World , and to overcome the Terrors of the Grave , by his expec●ation of Heaven , where his Soul longs to be . CXXXV . WE must not desire to die , to be rid of affliction here ; But if we can obtain Grace for so Divine a Love to God , as to be glad to go to Him , when He calls for us ; That will be enough , and such holy courage at the hour of death , will bring great Joy to our expiring Souls . CXXXVI . THe Souls of Righteous men , are said to be with God the moment they expire ; But to what degree of Bliss they are admitted before the Resurrection , is not revealed unto men ; But it is enough for us to believe that God takes care of those Souls that served , and trusted in Him , as well as for his departed Saints ; We need to desire no more then to be with them . CXXXVII . THe Design of Reading the Scriptures , Preaching , Praying , and Fasting , is to bring us to lead such Pious Lives , as may shew our Faith and Love to God ; And so to divert our hearts from Worldly vanities , by constant Meditations on the Ioys of Heaven , to invite us thither : And also encourage our timerous Souls with grace from above , to contemn the Grave , where they shall not rest one moment . Which if well considered , our Holy Resolutions would scorn to fear , and shrink back from the last step we must make , to take possession of the Crown we seem to labour for , which will shew that we have but cold desires to be with God. CXXXVIII . NO Regenerate man can be mistaken in Gods Service , who sets his H●art sincerely to that work● for God who sees our hear●s throughout , will not lose such a Votarr● but will Sanctify his zeal , and make h●m see that an humble contri●e heart , is the Sac●ifice He likes ; And will shew by his 〈◊〉 of Comfort , and Consolation to such a man , that his Soul will be transported with Raptures of joy , in his Divine Contemplations ; when he finds such inward assurance of God● favor , that he cannot doubt of his Reconciliation , when thus enriched with Grace , and thus led by the Holy Ghost , his devout heart will rise higher , with bright flames of Love , aspiring to get into Christs bosom . CXXXIX . WE should in our Meditations , often reflect on the unquiet , and uncertain wealth and Honours of this World , and how unworthy such fleeting fruitions are , to be preferred before Eternal felicities ; that so we may not set our hearts , and spend our time on such vain acquisitions , when immortal happiness will be had on easier , and more certain terms , and we surely become the Sons of God. CXL . THe greatest business of our Lives is to learn to die with holy courage , and not to start from the Grave , nor repine at such means and methods , as our kind God appoints , to make us willing to come to Him , and by such gentle corrections , to withdraw us from the World , that our hearts may be always working up towards his Throne of Mercy ; where Christ has purchased places for converted sinners , amongst the Angels , and has appointed his Holy Spirit to invite , and conduct us thither , by his inward comforts which grow from the Gospel-promises , ( and is the Christian Faith ) that repented sins forsaken , shall not be charged on us in this World , nor the next , which is the foundation of Divine valour in a dying convert . CXLI . THe generality of mankind , are naturally inclined to love those who love them , and to judge of Friendship and Hatred , by the assisting or crossing our designs in this World ; and the universal object herein , is Death : So then we are to consider the real effects of this great Monarchs power , that controuls the World , and see whether he be a more general Friend , or Enemy to mankind : For as he cuts down some in their first Buds , others in the prime Blossoms of their youth , and surprizes many of ripe● years , by hurrying them into unexpected destruction , from such Wealth , and Honours , as their carnal hearts were most delighted with ; yet the same Death , is kind to the most of men , who are oppressed with various sorts of Agonies , both of mind and body , beyond the cure of the best Remedies , until by Death released from all degrees of maladies , and miseries . Now if all this be well considered , we may bring our selves to such an acquaintance with this mighty Monarch Death , by a daily conversation , and preparation for our submission to his unresistable command , so as to rejoyce when we are freed from future evils , and by Death conducted to our Eternal Rest. And the same moment that our Souls expire , we shall conquer Him , who conquers all the World ; and for ever Triumph over his Victories over us . So that 't is our weak Faith , and frail Nature , that makes Death seem so terrible an Enemy unto unrighteous men only . CXLII . THe true joy of a good Soul in this World , is the very joy in Heaven , only there 't is superinvested with Glory , which a Righteous man enjoys that moment he dies , without any stop by the way . CXLIII . THere is nothing more worthy of our continual thoughts , our utmost endeavours , and hearty prayers , then to obtain the Blessedness to become Regenerate : For when the Holy Ghost sanctifies the heart of such a man , with the comfortable marks of his Reconciliation , and Adoption , that man will soon find the continual feast of a good conscience while he lives , to be more pleasant then all other things which this World affords ; and at his hour of death ▪ the felieity of his Adoption will fill his Soul with holy valour , and accompany him to his Everlasting Glory . Which joy no mortal fancy can conceive , and is the highest works of our strongest Faith to think on , and to prepare for . CXLIV . HE that can upon examination , find such comfort in his Soul , as to be ever ready and willing to appear at the day of Judgment , must be enlightned and guided by the Holy Ghost , and sanctified by a Spiritual Resurrection from sin to grace , and from all worldly temptations ; so as his chief delight , will be in a Divine conversation with God , by frequent approaches , for the continuance of such mercies as have so raised him from the terrors of Hell , unto the joys of Heaven . CXLV . THe truly Pious man , is always blowing up his smoaking Flax , to flaming Love , for those daily mercies and blessings he receives from God ; so to teach others the felicity he finds therein , to invite them to Heaven . CXLVI . TO hear , to read , to w●ite and meditate , and to pray often , are the means to understand our Duty unto God , as also to ●ix our Faith : But if we do not live and practise accordingly , our great knowledge will aggravate our crimes , and provoke God's anger against us , for slighting those Divine Instructions , which the Holy Ghost inspires us with , and for which God expects an account from us . CXLVII . HE that can make a total resignation of himself , with all his Interests , into God's hands , has made a great advance towards Heaven , and may trust in God ; so the foundation of his Trust , be laid deep in a fixed heart , on a Spiritual Resurrection , universally cleansed from all known sins , and so Reconciled , that God will accept of the Trust : But we are too apt to mistake such Resignations , and to flatter our selves with Peace of Conscience on that account , without a due Examination , whether all our actions and affections , do justifie such a Resignation as we offer up to God ; without which , it is a great presumption to pretend to Trust in God. CXLVIII . TO be Regenerate , does include all Blessedness that we are capable of in this World , with a joyful prospect into those Eternal felicities we shall have in Heaven ; and is a sure Testimony of our Reconciliation . CXLIX . THere is nothing more clear , then that Holiness is the foundation of true Happiness , even in this World , and cannot be doubted in the next ; for whoever lives a Divine life , will have his heart full of Divine love to God , and then will soon find the felicity of Piety , to be so much more pleasant then all other Diversions , that he will take all the opportunities he can , both day and night to approach God in Holy Meditations , and humble Prayers , as the most delightful entertainment his Soul is capable of on this side Heaven ; and will find God's favour confirmed to him , by Grace sufficient to support his contented heart through all the Storms this World can raise , and fill him with joyful thoughts of his Salvation at the hour of death , which is our highest Aim , by the perfection of Piety to obtain . CL. [ A Prayer . ] LOrd give us Grace to discern the bottom of our own hearts , that we be not deceived by too slight a search for Divine Love there ; nor flatter our selves with hopes of being Favourites in Heaven , while we prefer thy Creatures before Thee , and see it not . Lord guide us by thy Divine Light , and make us see that true Devotion is the most satisfying diversion we can have ; and will enrich our hearts with desires to be with Thee in Paradise , and will create courage to pass chearfully through the Grave , so to ●ustifie our Faith , by our last step out of this World , into a glorious Eternity with Thee our God. CLI . IF we consider how many times we have stumbled , in our Christian course , and how many times fallen , and by what small Rubs been overthrown , we should take more care to stumble no more at such Straws ; but pray for Grace to enable us to run over all Mountainous temptations , if they cross our way to Heaven ; and when God sees a vigorous sincerity to serve , love ▪ and trust in Him , He is then ready to support us through the whole course of our lives ; which no man can doubt of , that observes how God admits of our many risings , after so many great and wilful falls as most men make ; and yet He still invites us to repair past Evils , by running out our new course better , with a due prospect to our last step into the Grave , from whence we must arise to claim the Crown we run for . And this will raise all devout hearts , to the brightest flame of Faith , and Love , that men are capable of , when we consider that every moment of our life , may be that last step , by which we must gain , or lose the Crown we run for . CLII. BEcause Angelical obedience is a perfection of Holiness above the capacity of Humane Nature , God does make allowance for sincerity in performance of Duties ; b●t Himself holds the Scales , to see that our sincerity be full weight , according to the grains He allows us . And the Holy Ghost within us , has a continual Treasury , where those grains are so reposited , as to be ever ready to supply our sincerity , and to turn the Scales for our advantage , according to every mans utmost endeavours , which will never be rejected for want of weight . CLIII . LEt no man despair of the forgiveness of his sins , if he do confess them to God , and do turn from them to Him with sincere contrition , and repentance , devoutly practised for the future , in Obedience , Love , and Faith , trusting in Gods Mercy and Grace , with our reliance on Christs Righteousness imparted unto us ; on which assurance , we may live with comfort , and die with joy . And whoever doth entertain himself with such frequent Meditations , will find them to be the most delightful diversions he can have , to consider that though we may fail in our best endeavours , Gods Mercy and Christs Righteousness can never fail , can never be exhausted on our sins , by supporting sincere Penitents , until brought unto Heaven ; so that in this high expectation of future Eternal Bliss , we ought to be contented with our Lots on Earth , whatever they be ; trusting in Gods free Mercy , and Christs Merits , without despairing of our Salvation , if we can repent past crimes , and forsake them for the future : But if we have not a Resurrection from sin in this World , we shall have no Resurrection to Glory in the next World. CLIV. PIety and Faith , include all Christianity ; but we often mistake Praying , Preaching , and Godly talk , for Piety , which are but steps towards it ; for we are obliged to do Righteousness , or else we are not of God : and so it is with those who think their Faith sufficient , that can ( Parrot-like ) repeat their Creed ; when 't is our active Faith that is required , to do what the Gospel teaches . So that if a due regard to Faith , and Piety be settled in our hearts , we should find more time for Meditations on those great concerns , whatever our Callings , or Imployments be ; for our Bodies cannot be so engag'd to labour , or in any Courtcrouds so imploy'd , but our Souls may be raised up to God in ●ervent Ejaculations , without any Tongue-noise , or Facediscovery , to inform God , who knows our hearts better then our selves do . So that by Faith , and Piety , we may converse with God here , and begin our Eternal happiness on Earth . CLV . IT is a wonder to see that all mankind should be loth to leave this World , where so few are truly happy , or that think themselves so , ( as to be contented : ) The weak Old sick man , would live on in pains ; the strong and healthy Youth , the Rich , the Poor , the great in Titles and Commands , the Mighty Princes , and their Slaves , all of all sorts are subject to repine , to Envy , and to Malice , Revenge , and Avarice , to Ambition , or some other discontent that robs their hearts of peace ; and yet all desire to live on : though our days , if justly divided ! we should find three parts of four , allotted unto cares , fears , troubles , and sorrows ; and the remaining part , entertained with shadows of delight , to mock our senses , rather then such real pleasures as can affect our Souls ; and yet no time , no arguments , no examples , nor our own daily experience , can divert our fr●il Natures from this infelicity , which was created with us , by a mighty Providence , to shew that our time of Sojourning here , must not afford any thing of value to divert our hearts from aiming at our Eternal habitation of Rest ; where we are to expect more felicity , then we now know how to wish for . But this the Regenerate man can only understand , who knows the felicity of Piety , and finds there is no security on Earth , but in loving , fearing , and serving God , which assures him of a place in Heaven , and gives him a comfortable passage thither . CLVI . IF men did consider their Christian calling , and the miraculous Plantation of the Gospel of Christ , by twelve illiterate men , who were taught by the Spirit of God , for the conversion of the then Heathen World ; we should now have more active Faith , then generally appears by the lives of men ; for though we are not called to a severe bloudy Martyrdom , as in the Primitive Age , to justifie our Faith by Torments unto death : But by the great mercy of God , our required Martyrdom is now so gentle , in comparison of their sufferings , that we are only called to Obedience , and Faith ; only to own what those Blessed Martyrs died for . So that if we prefer Gods Glory and his Service , before our own Carnal Appetites , we shall resist all temptations to Lust , and Vanities , which offend God , and destroy our present felicity also . When this easie happy Martyrdom of sin , is only required of us , to repent past crimes , and forbear to repeat them ; we shall receive in lieu thereof , Gods favour here , and Eternal Joy in Heaven . CLVII . A Frequent consideration of our state towards God , shews us the best prospect towards Heaven , and doth teach us the way thither ; and begets holy desires on the expectat●on of our future joys ; and such consideration also , gives us the prospect of those everlasting flames that attend us in Hell , if we run on in sinning ; and will terrifie our hearts with the expectation of future Torments , if we neither value Gods promises , nor fear his threats : So that nothing can be more concern to mankind , then frequent and serious consideration , of all we say , do , and ●●●nk . CLVIII . TO fear to die , is a contradiction to our Faith , and all the zeal we profess to God , when we fear to be with Him in Glory ; and by which , we undervalue Christs purchase of a place in Heaven for us , by preferring our abode here , before Eternal happiness with Him , which we can n●ver ob●ain but by dying . CLIX. NO considerate man can pretend to fear God , and do what he is sure will offend Him ; nor can he think that he loves God , when by committing wilful known sins , he contemns his Laws ; nor can he believe that he has any argument to trust in God , who does neither love , fear , nor serve him as he ought ; nor can pretend to any parcel of Divine Gra●e , or comfort in death , if he live and die in his habitual course of sinning . CLX . WHy do Christians fear to die , but because we do not live after Christian Principles ; which neglect , begets infidelity , and makes us doubt to go unto Christ , else we could not fear to be with Him , who sits at Gods right hand in Heaven ; and where we may participate of his Eternal Glory , if we live after his Gospel Rules here ; by which we shall scorn the terrors of Death , and make our days on Earth also as happy , as long . But if we go on in Voluptuous Iniquities , pamper'd up for the day of Slaughter , 't will be no wonder that we tremble at our Dissolution , and the approach of the terrible day of Judgment . But if we live ready to die , and fit to step into Eternity ; the Grave will prove easier , then a long life , if compared with the short pleasures of our best Worldly en●oyments , that keep our hearts from Heaven . CLXI : FRequent consideration of our Eternity , does beget a due examination of our hearts , whether God be there , to direct and support us in our way to Heaven ; or if Satan governs , what a dismal Eternity we are hasting to ; so that to have God always in our sight , by a frequent examination of our hearts , we may check the first appearance of Evil , with the thought of Eternal condemnation ; but if Goodness inhabit here , then to cherish such thoughts , as will blow the holy Fire into flaming Zeal , and declare an Interest in Christ : And by a daily custom thus to retire and consider of our Salvation , will ●ill our hearts with such a pleasing habit of Holiness , as will bring God home to us , who will not permit a wicked thought where He is pleased to dwell . CLXII . IF we did duly consider that our transparent hearts , do shew our most secret thoughts to God , we should not so often provoke him to Anger , by putting our evil thoughts into action ; this would be of great use , if by practices we can bring our hearts to be as transparen● to our selv●s , as they are to God ; and would in a little time obtain Grace to cast out wicked fancies , as fast as Satan can suggest them , or our own fancies create them ; which then would leave no stings behind , to poison hearts so strongly guarded . CLXIII . WE ought to be ever mindful that true Religion , is to lead a Divine Life , and will beget Divine Love in our hearts to God , and to endeavour to endear our selves so , as to become capable of his Love to us , though we can never be worthy of it , we shall not fail to have it , if we sincerely desire it . CLXIV . THe Gospel says , that our Saviour died to satisfie God for the sins of all mankind , that truly repent , and amend , and do stedfastly believe that if we do so , all our sins , how many and how great so ever , shall be forgiven us . We must then enquire of our own hearts , for the truth of our repentance , whether we shall find Arguments to doubt , or to believe our selves , to be in the number of them that Christ came to bless , by turning us from our Iniquities ; and then it will be our Duties , as an effect of our Faith , to believe we are amongst such penitent sinners as Christ has Redeemed with his Bloud , and will be no presumption to think we shall have places in Heaven on His account , if we come to God by Him ; and may also have an humble assurance in our own hearts , of such a joyful Resurrection , as will allay the terrors of Death , and give us a chearful passage to his Eternal Bliss ; and thus Pious Penitents may die chearfully , without presuming on their own Justification , and less assurance then this , may prove a groundless despair , on our diffidence in Gods promises , or an undervaluing of Christs Merits ▪ and Intercession for us ; on which our Repentance , and Conversion is grounded , and our Salvation depends . CLXV . COnsideration has a vast extent , it reaches all past time , and looks on towards Eternity to come , it searches into Hell , and up to Heaven , and humbly consults the glorious Attributes of God , and teaches us how to know , and obey his Will ; it enquires into the bottom of our own hearts , and the fathomless thoughts of our unbounded fancies , how they stand towards the Obedience we profess to God ; And if on a full confideration of all our ways , we find our hearts fixed on God , it does produce Divine consolations , it entertains and satisfies us with a continual variety of joyful objects to enlarge our Souls on , suitable to the great end we aim at . So that consideration is the greatest and most useful Lesson , that was ever taught to man ; and the most delightful study we can practice , to make our troublesom travels in this World easie to us , by our constant expectation of Eternal Joy , and Glory at our Journeys end ; which requires much consideration how to reach , lest we miss our way thither . He that retires to consider what he must do to be saved , makes his Religion his business , for without retirement , our thoughts ●low at large ; but in retired Holy Meditations , some awe and reverence does seize on the Soul , which while that Pulse beats , declares it to be alive , and active , in searching for its Salvation , and never fails of finding those comforts it seeks in this World , by the assurance of Glory in the next . CLXVI . IF the felicity of Piety were generally understood , men would make more hast to become Regenerate ; that in our assaults from Satan , and injuries from men , we might Triumph in such Storms , as terrifie the hearts of impious Livers : But above all , if we consider an impenitent habitual sinner , on his Death-bed , full of despair 〈◊〉 through the horror of his Crimes , and apprehension of the Hell he is falling into ; and at the same time observe a converted sinner , reconciled to God long before , now delivering up his Soul unto his Saviour , with a fixed Faith , and a chearful heart , hasting to take possession of a blessed Seat in Heaven , prepared for him ; it must needs invite the lookers on to cleansing , and reconciling to God before Death surprize us . This great concern for our Eternity , is in few words thus : God has pronounced , that impenitent sinners shall not enter into Heaven , nor shall true penitents be shut out ; which confirms the felicity of Piety , unto a Regenerate man. CLXVII . FAith ever was , and ever will be the foundation of Religion ; for no man can worship what he believes is not , nor can endeavour to please , or fear to offend he knows not who , nor what , nor why ; so that we must believe there is some Divine Existence from whence all things are , and by which all things subsist , and we among the rest are what we are : From these natural reasonings , and notions , we enquire into Traditions , and by searching the Holy Scriptures , we are powerfully taught concerning God , Christ , and Holy Ghost , and there also learn to improve our Faith ; to believe the Resurrection after death , and that if we do live Righteously , we shall when we die , participate of that glorious Being , in the Eternal presence of our incomprehensible Creator . The next step our Faith leads us towards Heaven is , from the consideration that our Dust and Ashes is entertain'd on Earth with so great pomp , and such high delights , that we must believe , and expect that our Immortal Souls will have much greater transporting Joys in Heaven , then our flesh is capable of , until refined for the Day of Judgment : And if thus by pious living , we can raise our Faith to trust in Christs merits , and intercession , 't will bring us unto an humble confidence of our Salvation when we die ; which cannot be had but from above , and such Grace from God , will encourage us to look more kindly on Death , who only can conduct us to this everlasting Joy we believe in , and hope for . So that by such Meditations of Heaven , Death will become so familiar an acquaintance , as not to fright us from going to God in His company , and will in our last hour , support those Souls with comfort , whose sincerity God sees , through all our failings , and accepts of . CLXVIII . 'T Is a wonder to see what pains men ●ake , and what hazards run , to gain ●●rishing wealth , to entertain our Bodi●● with , which are more perishing then the wealth we seek , and all that time , neglect our Immortal Souls for their Eternity . And though Time be our great concern , we value nothing less , but vex our Brains , and study still how to be rid of what we cannot keep , nor ever can recall : And though from day to day we are cloy'd with our fruitions , and tired with new delights , even worn out with various diversions , yet in our whole lives never can afford a few minutes time to gain true Rest ; but still from Age to Age intice , and betray our Souls unto new vanities , till youth and vigour is decayed ; and then too , revive our dead appetites with fresh budding idle fancies , ( often worse then all that went before ) until we are surpriz'd by Death , and hurried into Eternity , before we do see our selves old enough to be at leasure to think of that Grave , which is every moment ready to swallow us : whereas , if we did set our selves at first to resist all Assaults from Satan , with a pious vigour , and observe it , we shall find and feel great pleasure in every Victory over every Temptation , which formerly did enslave and triumph over us . And then , what honour , what ambition can be greater , then to conquer so great a Conqueror ? and by practice , thus improving our Divine Military skill this way , we shall raise daily Trophies so acceptable to God , that we shall discern our Souls climbing up to Heaven thereon . CLXIX . IT is worthy consideration , how many men do spend their whole lives in reading Books , to learn what has been done of old , thereby to instruct the present Age , and to inform the future ; and when by much study , and by time grown decrepit , they slip into their Graves with the most ignorant , and do there create , and feed their own Worms , who understand not that great wisdom , so much labour'd for ; and then too late such Learned men will find , that more advantage might have been made , by studying themselves , ( ne're thought on ) still labouring for a few bubbles of momentary praise , as of more use , then to secure Eternal Bliss for their immortal Souls . Self-study is a continual Inquisition on our own hearts , to consider all our thoughts , how they work towards a good , or a bad end , and then to cherish or suppress them as they arise ; for some appear in forms at first fight so ugly , they cannot be too soon smothered , and some so disguised in pleasing shapes , as may deceive a careless heart , if not acquainted with the marks the wear● ; and that way Armed , and well warned by former harms , so as to avoid new wounds from Enemies so dangerous , that we must not Treat , nor dally with , but make them Retreat by a brisk Charge , and bold Defie . We are also to study to discover another sort of Foes , more dangerous then all the rest , who lye in close Ambush , until some opportunity do call them forth for an Assault ; and are of form so lovely , and so innocent in shew , that Charity her self would warm their cold Limbs in her own Bosom , and not discern the danger , until these cunning Serpents bite beyond resistance , and then declare for the Supremacy over the whole man ; and then muster up all his senses , and all his faculties against himself , and thus steal a Victory , by corrupting those Guards that were given for his defence . So that by a long negligence , we grow so ignorant of our selves , that every assault from Satan , shakes the whole man , until at last he Roots him up for ever : But if our Eternal Being is considerable , we should allow some ti●●le to study our own natural inclinations , and affections to good or evil ; and to learn such Rules as may rectifie our senses , to submit unto our more rational Souls , when led by Grace to work upward towards God , which will teach us the wisdom of Salvation , and raise our Faith to such dependance on Christ , as no worldly Learning can contest for the priority . Let us then imploy our time so , as to learn to know our selves , and our duty unto God , in which our everlasting happiness is most concerned . CLXX . THere can be no better Arguments for frequent Meditations , then to think seriously of our sins , of Death , and our Resurrection to Judgment , as we ought ; and to prepare for so great a concern , at a minutes call to step into Eternity ; so ready , that we may so love God , and fear Him , as to serve him with delight here , and to have Celestial joy when we expire . CLXXI. NO man ought to think himself above the reach of temptation ; for when Satan finds us but a little relaxed in our Devotion , or any thing cold in our affection to God , he can dress an old forsaken sin , so like to an Angel of Light , as to surprize a young Divine Lover at first sight , ( when his Guards are withdrawn ) but when his Beloved sees him in such danger , He will by His Divine guiding Light , unmask the disguised Fiend , and so reclaim his near lapsed Lover , unto his devout Addresses as before , and make him see by such Assaults , that he can stand no longer in favour , then by his Grace supported : But he that is become a well-settled Regenerate man , so as to stand ever on his Guard , with holy courage to repell all approaches from Satan , as fast as they appear , will make such frequent Victories his chief delight ; and when our common Enemy sees that all his attempts on such a man , are in vain , he will desist , who only watches opportunities for his attempts , on those he finds remiss ; and who is often belyed by some men who do invite him to such easie Victories , on those of his own complexion , as black within , and as great Devils as himself . CLXXII . ALas poor man ! dost thou complain because thou canst not sleep ten hours every night , when Nature doth require but five ? Thou fearest to die ! Yet wouldst be dead near half the time thou hast to live ; for sleep is so like death , that we cannot distinguish wherein they differ , until we awake . But thou art tired for want of entertainment in long Nights ! Alas poor man , that is a sad grievance indeed , and worthy of pity ; for thy Saintship has no sins to confess , nor pardon to ask of God , no cause to wash thy Bed with tears ; Heaven , and Hell , with Eternity to come , are not worth thy thinking on , until the Bell toll thee to thy Grave ; and then too late thou wilt wish for some of thy time lost in sleep , then to watch , and pray , and to lament in Sackcloth and Ashes . While the Regenerate man finds no time so fit to raise his Soul to Heaven , as when he awakes at Mid-night ; nor any consolation so great , as in those hours borrowed from sleep , to converse with God in holy Meditations ; which fills his heart with present joy , and peace of conscience , that lasts the whole day after ; and is a good remedy to prevent such fancies as do invade the drowsie Souls of lazie men , when they cannot sleep . CLXXIII . ARt thou fallen by a surprize ! who has not , or may not fall so ? But if these falls be frequent , there is much danger in such Relapses , and though not fit to cause despair , yet worthy of great care for the future ; lest thy surprizes grow into a habit , and prove but an excuse , when thy self betrays thy self so often , which will find no credit at the day of Judgment , to procure a pardon from the Almighty searcher of our hearts ; whose Omnipotence is affronted , if we think by a trick to hide from Him , those crimes we are commanded to confess , bewail , and forsake . CLXXIV . WHen God gives us grace to make holy Vows for self-denials , with power to perform them , He fails not ( by his Holy Spirit ) to assure us of his acceptance thereof , by the joy our hearts will feel after every resistance of Satanical assaults , which will in little time encourage us to take more and more delight in those Victories over our selves , who are the greatest Enemies we have . CLXXV . IT is no easie work for men in health and prosperity , to think so often and seriously of Death , as is requisite for our preparation to the Grave , though no other time is so proper for it : For when pains and sickness d● distract our minds , we are only diligent to seek remedies for cure , and often find none , but do die with a short prayer sighed out ; as if [ Lord have mercy on us ] were a charm to redeem threescore years mis-spent in sins and vanities , without any thought of our Salvation all that time ; as if Heaven were too melancholly a business to trouble our idle heads with , while Youth in vigour reigns , which seldom affords any credit for the felicity of Piety , and such Romance discourses as they understand not ; while a Righteous man knows no joy on Earth , like his expectation of Heaven , and living ever ready to die , in hope to be with God there . CLXXVI . WHen God endows the hearts of men with Holiness , it is a sure mark of his especial favour , to give us a free admission into the Court of Heaven , to be with Him there , as often as we please , in our Meditations ; and if we can improve this Holiness , so as to become Divine Lovers of Him , we shall be admitted ( as it were ) into the Bed-chamber of the King of Kings , to enjoy all the Priviledges and Immunities that His departed Saints have there . To know this , and to do thus , is to enjoy Heaven on Earth ; in which felicity , the Atheist and the Hypocrite can have no share with a Divine Lover , who is ever ready to be snatch'd up into Heaven , while he is meditating of his going thither . CLXXVII . IF we have joy in Earthly fruitions , what will our happiness in Heaven be ! and if the hope only , and expectation of Heaven in pious hearts , be pleasure above all our enjoyments here , what transporting joy will the possession of Eternal Bliss be ! when we shall see God , and participate of his glory as the Angels do ; and if we be so Regenerate as to believe this , and do take delight in such contemplations , it is a sure sign that the Holy Ghost is at work within us , and will beget such holy courage in our hearts , as to pass us through the Grave with chearful Souls to be with God. And if we love , and trust in Him as we ought , there can be no Diversions so delight●ul , as such Devotion is to a Divine Lover , who converses day and night with God , that is never absent from them who do sincer●ly delight in Him. CLXXVIII . WE are taught to pray against sudden death , that is , to perswade and lead us on to be always so prepared , that no kind of death may be too sudden , but that we ( like Eliah ) may every moment expect to be snatch'd up into Heaven by a fiery Chariot , or taken up in a flaming zeal of Divine Love , by an Apoplexy , or some other accident , of as quick an ascent as his Chariot was . But generally our mistake is , to pray for lingering long sickness , only to gain time for terrors to awake our sleepy Souls with sighs and tears , to move God to mercy then , which we valued not before : But the Regenerate man who has so cleared his accounts with God , at the Holy Sacrament , as to have Christ new born within him , and is so led by the Holy Ghost as to s●nctifie his future life , that he lives ever ready , and willing to die : That man will find the most sudden death to be God's mercy , and a favour to free him from the Agonies of a tedious sickness ; for we too often do mistake such sudden dissolu●ions , for God's Judgments , to see men fall so ; when themselves feel a joy to be caught up into Heaven , without pain , to take possession of their Eternal Bliss . Now God grant that all men may be so well prepared for all kind of deaths , as none may be too sudden , for any who call on his Holy Name . CLXXIX . [ A Prayer . ] O Holy Ghost , Lord God the Comforter , who art never absent from those that desire thee with sincerity ; vouchsafe , I beseech thee , so to enter my heart that I may find thee there , consecrating of it for thy Temple , by thy abode therein ; and now direct me how to welcom so great a Guest , with gratitude and joy , for such Divine comforts , as flow in hearts where thou inhabitest , ( and where Satan dwelt before . ) Lord keep possession against Him , and all invading Enemies ; for I cannot defend my self without Thy aid ; nor of my self know when , or how to approach the Throne of Mercy , unless my Addresses be so guided , and so sanctified by Thee , as God will not reject them . CLXXX . [ A Prayer . ] O Lord God , I beseech thee give me Grace to imploy the great fancy thou hast given me , on my greatest concern , to obtain thy Mercy and Grace , with Christs Righteousness , to work out my Salvation ; that I may no longer mis-spend the time , which every moment hasts on to my Eternity ; but with diligent zeal , to pray for Faith in Christ , such as will be the foundation for a Divine Life , to shew my love to Thee , my God , by an universal obedience , with purity , charity , and such humility , as will raise my heart unto the highest pitch of Divine Love ; that my conversion may be now more eminent , then my crimes have been . And now , O God! I beg thy Grace to confirm , and fix my Soul in the assurance of my Reconciliation , and Adoption , by receiving ●he Holy Sacrament this day with such faith , and due preparation , as to put off the Old man for ever . And so to eat , and drink the consecrated Bread and Wine , as the Body and Bloud of my Lord and Saviour Jesus Christ , with all his benefits ; as He himself gave himself to his Disciples here on Earth ; that I , now by thy Holy Spirit led , may like them , walk after Him. And let thy mercy , O Lord ! supply my defects , in the pe●formance of this great Duty , according to the sincerity of my heart , entirely offer'd up to Thee , my God , in this days Sacrifice ; so as the Records of my sins may be cancell'd in Heaven , and my Name be now writ in thy Book of Life , amongst thy reconciled Sons , on my Saviour Jesus Christ's account . CLXXXI . TO spend our time on idle thoughts , is like pursuing of vain waking Dreams ; a folly so much less then nothing , that only Mad-mens fancies can delight in , and is a shame for sober men to imitate , whose Souls refin'd by Piety , may be ever on the wing towards Heaven , filled with felicities above the reach of any worldly hearts to guess at , which is the Pious man's continual entertainment , and delight ; so to pass his time with his Creator here on Earth , as to find his heart full of something so Divine , that he does think himself in Heaven , while that Celestial flame enlightens him . CLXXXII . IDleness is the fountain of all evil ; the Devil directs his chief Emissaries on Earth , with Addresses to an idle person , who is then fit to take impressions from all sorts of temptations , when God is absent ; 't is such men that invite Satan to steal by degrees into their empty hearts in such disguises , as He well knows suits best with their idle fancies , so to divert them from all Holy purposes , with some Idea's of past delightful objects ; until they quite forget their sacred Vows to have God ever in their sight , which secure them from all such assaults . And it is but a slight Argument , which many men use to excuse their time spent in idleness , because they want Learning , and the use of Books for their diversion ; when all Ages shew , that Piety is not , nor ever was confined to Learning : 'T is not our Wisdom , nor our Eloquence , but our Faith and our sa●ctified affections , that is most acceptable to God ; and such sincere affections , will never want devout entertainment to keep our hearts so fixed on Heaven , and our concern there , as will bassle Satan with all his Arts , as often as He attaques us . CLXXXIII . TO be really contented , is an Epicurism , seldom thought on , and so far from being understood , as but little valued by the most of men , who are over-busie in labouring to change our conditions ; still aiming to get what we have not , though the last acquisition rarely brings more satisfaction , then what we had before . Whereas a contented man , has all that he desires , and enjoys what he has , because allotted to him by the Divine Providence , who doth chuse better for those that do relie on Him , then we can for our selves . CLXXXIV . WE ought not to repine at crosses , nor to murmur at sickness , or any other affliction whatever , because they are God's Cordial Antidotes , to repell the poison of such sins , as He sees do use to infect our Souls with malignant diseases , such as create a despairing conscience when we die , and hazard Eternal Torments in the next World ; we are therefore to kiss the Rod that works so great a cure , and that Hand that smites us in Love , to make us fit for his Mercy , by repentance , and conversion from being great sinners , to become his Adopted Sons , and so above the venom of future biting afflictions ; for He only hath perfect peace , whose mind is stayed on God , the Rock of our Salvation . CLXXXV . NO man can do all that he should do , but all men may do as much as they can do ; and God requires no more , to obtain his Love here , and Salvation hereafter : But we are naturally so prone to flatter our selves in this point , that when we think our hearts most safe , we are often surprized by a forsaken sin , and shamefully subdued by it : For when we make a Covenant with our Eyes , and Hearts , not to go astray ; though we cannot hinder the first look , or thought that is amiss , we may so check them at first appearance , as they shall not invade us a second time , nor bite on , to harm us ; so that , if we do stumble heedlesly , we may prevent wilful tumbling into Relapses , and wallowing in them , for which there is no excuse . CLXXXVI . IT is worthy of observing , how some men by a long customed and settled habit of living ill , have so Naturalized their sins to themselves , and themselves to the Devil , as in time they grow to think it a point of honour and conscience , to be constant to that profession , and are asham'd to quit Satans black Livery , which they prefer before their first engagement to God in Baptism . I have heard a Gentleman say , that when he had lived many years in great Iniquities , it pleased God by a long sickness , to beget such remorse in his heart , as upon his recovery to become a Convert : But for a long time after , he did conceal this change , as asham'd to practise his conversion by a publick new course of life , ( so much out of fashion ) and did many times in conversatio● seem to like , what he liked not , to avoid being thought an Hypocrite ; until he consider'd how much greater a shame it was , to serve God in a corner , so to smother his highest Act of Mercy towards him , in not daring to own the thoughts of his Salvation ; and how unworthy he was to become an Adopted Son of God , while he feared to declare his Hope of so high an Advancement : On which account , he did take courage to profess his Conversion , which he thought not fully to manifest until the hour of his death . By which we may see , how dangerous it is to run on in habitual sins , until we grow ashamed to forsake them . CLXXXVII . IT is a wonder to consider , that mankind should be so universally bred up from our Infancy to study , and by laborious callings to imploy our Talents of Sense and Reason , in the acquisition of such perishing goods , as the World affords ; and generally so late begin to inform our selves of our Souls intrinsick value , being created for a participation of God's Glory , when ascended into Heaven ; how unworthy an exchange then do we make , who believe this , and yet do violently labour for the short-liv'd vanities , ( and indeed ) the nothingness of this World , in comparison with Eternity , at the immense price of our Immortal Souls loss , and our Eternal joys in Heaven , for everlasting flames in Hell. And this , because we do not consider , that God did not make the World , to mock man with fallacious delights in the enjoyment of his Creatures , but intended it for our entertainment , and diversions in our Journey to Heaven ; and therefore has given us rational Souls , such as by living virtuously , we may enjoy the World and Him together ; and so advance our selves by gratitude , and love here , to a confirmation of a full ●ruition of Him at the Resurrection : Thus if we would sincerely study virtue , and set a true value on the perfection of Righteousness , we might enjoy this World with double pleasure , and have Heaven hereafter , with all its Glory also . CLXXXVIII . WE do mistake nothing in this World , more then our pleasures , which we do compell our fancies to comply in , and do often take more pains to justifie those vanities , then any delight we find in such short-liv'd fruitions : Whereas if our hearts were set on God , and our Souls raised to serious thoughts of our Eternal Bliss ; such Divine entertainments , would grow to a continual feast , ●ull of surprizing joys , and such Heavenly delights , that we should with pain suffer , and with remorse endure our vain diversions , and lament to see that our Nature does require such frequent relaxes from our most rarified , and ratified Devotions . CLXXXIX . WE cannot want Arguments for Meditation , if we call to mind our Christianity , that is , diligently examine if we do participate of Christs Righteousuess , to such a degree , that our conversion from sin , and our natural corruptions , be changed into such an Evangelical habit of Holiness , as to manifest our Spiritual Resurrection , and Election to our own hearts ; for then , nothing can engage us unto higher gratitude , and love , then a true sense of so great a benefit received , which when seriously considered , will mount up our Souls to frequent extasies of blessed Joy , by our devout approaches in Adoration of God the Father , the Son , and the Holy Ghost , who are all three always working us up to our Salvation . Then which , nothing can be more worthy of our Meditation , and sincere examination , that we may be ready for the day of Judgment ; which no man can be , that does not live so , as to be chearfully ready to die ; for it is a much greater business to go out of the World , then to live in it . CXC . NO other man can cozen us so much , as we cozen our selves , in what we like ; because we naturally raise fallacious reasonings , against true reason , to justifie our unlawful desires ; and do very easily perswade our selves to comply with our most idle fancies , and eagerest appetites , to what we know is against all Reason , and Religion too ; thinking that our frailty is excuse enough , to follow our blind inclinations to evil ; and do also indulge our aversion to goodness , on the same account , so long as our endeavours do prosper in wickedness . But when we are Thunder-struck by some surprizing affliction , then we can begin to think , and to find how much better , and pleasanter it is to delight in God , and by our utmost endeavours to improve that delight , by frequent and fervent Addresses , until we obtain new Celestial joys , which soon discard all our old Carnal fruitions , by a constant fixing of our whole hearts on Heaven ; so as to be really offended at the most necessary diversions , when they interrupt our Divine communication with Christ , for the hastning on of our preparation towards that Eternal Glory he has purchased for us . Which is the most joyful expectation of a Regenerate man , who sees the difference between momentary Vanities , and everlasting Bliss , and sets him on fire to desire above all things , to fix his heart on God , and to delight in Holiness , as his supreme felicity on this side Heaven . CXCI. WHoever has the patience to read , and the Piety to practice these plain Lessons , ( if he observe it ) will find that his felicity does increase with his Devotion , and that his days will grow fuller and fuller of tranquility , in the midst of Worldly Storms , and feel them not . Let him also observe with what security he sleeps , with what joy he awakes at all hours to find his heart at work with God , before his Eyes are quite open , giving God thanks for all his Mercies , and above all the rest , for thus turning him from all his Iniquities before it be too late , that he might not trust unto the uncertain security of the best Death-bed Repentance ; but to live and die so reconciled to God , as to manifest his pre-conversion , by a chear●ul Righteous life , and a joyful Resignation of his Soul unto Christ when he expires , will be joy indeed . CXCII . JUdge not the serious looks of every pensive man , as if his heart were oppressed with discontents ; who may that minute be conversing with God in Meditation , and triumphing over the Glories of this World , which thou enjoyest with all its delights , and which he may have had as high as mortal man can fancy fading happiness ; But now , as tired with busie Crouds , and cloyed with glistering Vanities , He entertains his Soul with inward elevated joys , for so great a Victory over himself , which thou seest not ; and dost therefore pity , or condemn , what thou wouldst admire , if clearly understood . CXCIII . IF the Spirit of Divine Meditation , were w●th sincere affection fully improved , by the diligent practice of raising our Souls as near to God , as our mortal fancies can reach ; the Holy Ghost would at such times assist us with such increase of Piety , and such growing joys in our near approaches to the Throne of Mercy , as would shew us some bright Rays of that glorious Majesty we adore , to affect our Souls with such transporting thoughts , as would set our hearts on fire , with eager desires to be amongst those Angels that do attend on the Majesty of Heaven ; whose love and goodness , in mercy admits us Dust and Ashes , so to converse with Him , as a clear Testimony to our own hearts of our Adoption ; by which pious practising to fix our affections on God , we shall so delight in Him , as now to conquer all those Imperious Appetites , that have so often conquer'd us ; and may soon learn the Celestial Military Art , to subdue all temptations that assault us ; and from their Ruines , raise fresh Trophies every day , most acceptable to God , and so beneficial to our selves , that we may discern our Souls mounting up to Heaven thereon . CXCIV . WE ought to look on Death , as chief Goaler on Earth , God's prime Officer , by Him intrusted only with the custody of our imprison'd Bodies in the Grave , until the great Goal-delivery at the day of Judgment ; when Death must deliver up our imprison'd Dust , at a moments warning , to meet our Souls at God's Tribunal ; where his Office ends with Himself , who is then no more . So that instead of quarrelling with Death , for doing of his duty , let us make peace , and get a Reconciliation with his great Master , that we be not lodged in Deaths Dungeon , amongst the impenitent Malefactors , but may be placed in his best Apartment , with the Reconciled sinners , by God's Grace become Saints , and pray that we may with them appear in their glorious Resurrection , with our Lord and Saviour Jesus Christ. CXCV. I That write my own thoughts only to review them , for my own satisfaction , must say again and again , that whoever seeks God with sincerity , will certainly find him , and shall find that he has found him : And though early seeking , and early finding be best , as most safe , because no man can promise himself one minute longer to seek God , then his first call to it ; yet if he find favour to be called again , and be sent to work in God's Vineyard at the last hour of his day , and God see that he works then , with such vigour in that last hour , as if he would equal , or out-do , any that came in to work before him ; the Lord of the Vineyard observes his endeavours , and rewards him equal with the first comers . ( Though no man ought to trust unto a Death-bed Repentance on this Argument ) Because the best Rule is , to remember thy Creator in the days of thy Youth ; the next best is , to remember Him in the time of full Manhood , in the strength and vigour of thy Age ; but if not then , the next best is to remember him in thy Old Age , before thou hast quite forgot him , lest it be too late ; for though it be last , and worst , yet then is not too late with God , if we answer whenever He calls , He will give us G●ace to do whatever he calls for ▪ And to give him then our whole hearts bathed in peni●ential tears , full of contrition for all past offences , he will accept th●m , and make us see that his Mercy has ●ollowed us , through all our wild insolent con●empts of the highest nature , which aggravates repeated sins , after pardons upon pardons begged : So that when God doth not forsake , but follow and watch over such Reprobates , and does snatch them from the brink of destruction , it is to bring them to a Reconciliation , and such a Resurrection from sin , as will support them for ever after by his Holy Spirit ; which shews that his Mercy , and his Grace , are beyond the power of our sins to deface ; for if our Repentance , and Contrition , be His own work within us , the operation of that Grace will testifie , that his Mercy endureth for ever . Let no man then despair of Gods Mercy , or think it too late to repent , if he can forsake his Iniquities , so as for the future to love and serve God as he ought ; for above all things , we must believe that God does abound in Mercy and Grace , more then we can do in sins ; and that Jesus Christ is the Lord our Righteousness , and when we find that the Holy Ghost dwells so in our hearts , as to create an effectual application of God the Father , and the Sons work within us ; we may comfort our selves with an humble assurance that all three , the whole Trinity together , have wrought this Salvation for our sick Souls ; when restored to such health , and favour as to fall into no more desperate Relapses , after we come to a true sense , and shame for our dangers past , and such a joy for our escape , as becomes Regenerate men : And then , we shall know no felicity on Earth , that exceeds such an expectation of Heaven , as will fill the hearts of men endued with such transports from above . And this great Blessedness , the most illiterate man is as capable of , as the most Learned ; for God will be found , according to the sincerity of those that seek Him , not for their Abilities , or Qualities ; and Jesus Christ is ever as willing to be the Rock of our Salvation , as we can be desirous to build on Him , for our Foundation . CXCVI. WE do too often mistake Repentance , and abuse our selves with a belief that a few customary sighs , will blow our sins out of Gods remembrance , and his Judgments also from lighting on us ; but we shall find it far otherwise in the end : For if by the recollecting ▪ and renouncing of our sins , with zealous confessing them to God , will not draw tears from our Eyes , we are to heighten our contrition , by a foresight and aggravation , of such Eternal torments , as are due unto us from our incensed God , and to pray with vigorous sighs , and ardent groans instead of tears , until our hearts do melt within us , to express the sense we have of our offences , and by frequent repeating our indignation against our selves , with the greatest remorse we can raise our hearts to ; that so we may divert Gods Judgments , and convert them into Mercy and Grace , through our Faith in the Bloud of Christ , which only can wash all sins , and all sorrows for sin , from our hearts , and then fill our Souls with a joyful feeling of our Reconciliation : Thus by sincerity striving with our utmost endeavours to imitate , and to out-do the returning Prodigal , in our Repentance , we may be restored and welcomed into our Fathers house , and in his Arms find our Eternal Rest. CXCVII . WHen long habitual sinners are call'd to repentance by Grace from above , so as to become fully reconciled to God , such men ought to give Glory unto his Holy Name , by some eminent way of expressing their gratitude for so great a blessing , and for ever after to live close up to Heaven , on the strength of their new Reconciliation , and in expectation that every moment they breath , may be their last puff of breath , which is Death ; in which puff their Souls expire into everlasting Bliss : So that as often as they lye down to sleep , and when they awake to work , until they sleep again , they should ( with all their worldly affairs ) mingle devout reflections on the Mercies they have received ; and feed on those Celestial Fruits which grow from their Divine Reconciliation , such as will keep them ever watchful , and ever ready for Gods call to their Eternal Rest , and make them joyful at their quickest passage thither . For sudden death , seems only uneasie and unsafe to lookers on , unto whom surprizes are most terrible , but can be none unto them who every minute do expect , what they know is every minute coming on , and is most welcom to such Souls as the Holy Spirit dwells with ; by which sure marks of their Election , they are ever ready and desirous to be with God , which expectation is the highest felicity that man can have on Earth . CXCVIII. WE do generally flatter our selves with a belief that our chief aim is to be in Heaven , and to enjoy God there , while we fear nothing more then going thither ; and it is because we do not seriously enough consider what it is to die , until the moment we are dying . And yet our tongues do talk so frequently of Death , as if we thought of nothing else ; but such slight thoughts do vanish with those Airy discourses , and we as soon forget to prepare for what we were talking of ; which makes so many men start back from the fruition of their highest wishes , and are frighted from taking possession of their Eternal happiness . And though dying chearfully be a Divine valour , above the reach of Dust and Ashes , God doth ever support those that are his , with such a proportion of Holiness and Righteousness , for their Souls spiritual food and nourishment , as shall add courage unto all that desire to be with Him ; and they shall be so , the moment that they die ; which is sufficient consolation , to invite men to live so piously , as to die chearfully . CXCIX . THough no mans Piety can attain to the purity of Angels , until they become Angels ; yet pious mens Evangelical Righteousness , may be blessed with such a degree of Angelical Holiness , as to raise their Divine affections towards God so high , as to delight in Him , above all the glories of this World ; and fix such a conversation in Heaven , as to be humbly assured of a joyful Resurrection to Glory , with Christ and his departed Saints ; which is felicity enough to set mens ambitious hearts on cleansing , and purifying here , that they may become capable of so great honour and Eternal joy , as to have Angels places in Heaven when they die . CC. THough the Divine Mysteries of Heaven , and the Joys there , be Gods secrets , undiscernible by us ; yet we are allowed to think that all things there , must be far more excellent then our highest fancies can reach , and yet by the sanctified operations of the Holy Ghost , which we find in our own Souls , when inflamed with elevated zeal to God in our sincere Addresses , and when our hearts are engaged in Meditations above wha● any words can express ; it is evident that those Seraphick joys , which are reserved until we see God face to face , must needs be infinitely more ravishing delightful , then what is revealed unto flesh and bloud ; so that it is no wonder if some men ( who do believe this ) do retire from the diverting affairs of this World , to entertain their Souls with such contemplations of Heaven , as may bring them unto a more frequent , and nearer conversation with God , when they have such a taste of those joys in Heaven , as no other man can guess at , unless by the same Light led ! And then , such Meditations will be of great use , to prepare such men for a chearful departure out of this World for ever ; which nothing can so well do , as an inward assurance from above , that they shall go to a better place for ever , and to better company for ever ; and happy is that man , whose Soul is feasted here , with the thoughts of the joys in Heaven . CCI. OUr Time is the greatest Treasure that we have ; which we may call one way , well spent , when we give it , with our selves , to attend on Gods Vicegerents here on Earth ; by his appointment to serve his Princes , and Himself together ; and so may live eminent examples of virtue , and die with the credit of our time well spent , to shew others that Piety may grow in Courts , and prosper there . Though it sometimes happens , that some men fail , and that some mens most lawful acquisitions by honest industry obtained , may be torn from them by Envy , and undue means , who may also undergo such severe censures as they deserve not , from the misguided tongues of malicious men , who see not the true cause of every Ruine , which often does proceed from Gods Justice for some concealed past sins , to punish us by such means , for such crimes as we have hid from men , but cannot hide from Him. So that we may charge our punishment for sin , on the perverse nature of our own improvident selves , who do neglect the Redeeming of our mis-spent time while we may , and by Repentance obtain Gods pardon , on which depends our present happiness , with our future Eternal Bliss , or Eternal Woe , not enough thought on , to make us Redeem our time , in time . And hereon we may with shame consider of , and guess at , what the fallen Angels would give , if they had whole Worlds to dispose of ; what would they not do ! how many thousand years with joy suffer the Torments they are in , to have the time ( we value not ) allowed them , to be admi●ted unto a possibility of repentance , and pardon , by Redeeming their mis-spent time , of their Rebellion in Heaven , before they fell from thence to Hell. While we careless men , do pamper our vi●ious frailties , so as never to value the time we have , until it be gone beyond recall , un●il the despairing terrors of a Dea●h-bed state do let us see that God in Justice gives us over unto perdition , because we would not Redeem our mis-spent time , and seek His Mercy , before the Evil day overtakes us ; which we all know is every moment hasting on , ready to swallow us up into everlasting flames . But to such men as the terrors of Hell cannot fright , nor the joys of Heaven invite to Redeem their time , in time , nothing more can be said , but Lord have mercy on them , who will not have mercy on themselves ; for no misery can be greater , then when miserable men will not commiserate their own misery ; but will hope from a Death-bed , to jump up into Heaven at once : But they will find the ascent too high , too steep , and too hard for those to climb up in such hast , who never learnt to know the right way thither . CCII. WHen a Soul is in fervent conference with God , about its Eternity , the Holy Ghost will be working that Soul up to see that Eternity , gives an addition of joy , to the joys in Heaven , and those joys do also increase the Glory of Eternity ; all which Eternity , Joy , and Glory there , Christ has purchased for penitent sinners become Regenerate , and reconciled unto God , by Faith in his Bloud ; and as our proportions of Faith do increase , our desires will increase to be with God ; as often as we dare remember that we must die , and are every moment dying . Although we cannot attain to be inspired Prophets like David , nor reach the first Rank of Saints with St. Paul , we may become Penitents , and Divine Lovers in some degree like them ; though not to shine so eminently on Earth as they did , yet we may follow their steps here , so as to share in the ●ame Glory with them at the Resur●ection , when converted reconciled sinners are invited to the same Eternal happiness , as the departed Saints enjoy there And what can be more wish'd for to encourage us to live piously , and die chearfully , then to be with God in Glory ? CCIII . WE should avoid many great crimes , if we could d●scern the deformity of sins , through the Devils gay Curtains always drawn close to hide them , until Death displays them in their true colours ; which then will fright us into despair , at the sight of such gri●ly Aspects , as we so joyfully embraced for prime felicities . But if we can learn the pious skill to draw such Curtains timely , those Fiends behind them will vanish on a full view , not able to endure the Test of such a discovery . CCIV. DId we believe Heaven to be , what Heaven is , we could not prefer this World before it ; and if we did love God better then his Creatures , we should not forsake Him so often as we do , for them ; and if we did think of Eternity as we ought , we should grudge every moment that diverts our hearts on trifles , when every minute may be our last here , and the next may crown us with Eternal Glory . So that we should set our hearts to raise our thoughts on frequent , and full considera●ions of our Death-beds , and think seriously how the terrors of unrepented sins will bite then ; and what a joyful passage our Souls will have , if reconciled before ! and then we should need no other Arguments then such thoughts , to perswade us to live so Righteously , as to be ever ready on the shortest summons , to step into that Eternity of Bliss . CCV . IT is said in Scripture , that as many as are led by the Spirit of God , they are the Sons of God ; which is a sure foundation to raise high structures on , by which we may climb to Heaven , in a constant conversation with our great Maker , in most delightful Addresses ; for if we can by frequent practice , follow this Divine-guiding Light , we shall learn that Celestial Road so perfectly , that we may travel day and night safely , without mistaking of our way , or failing of our happy Rest at our Journeys end ; which we shall more then guess at here , by the present joy we find in our way thither . And if we observe our sleeps also , our very Dreams will entertain our Souls with pleasure , above the reach of any waking fancies ; and by all this , we shall certainly find something from above , that will beget a consolation in a purified heart , to testifie that it is Gods work within us , who mocks no mans sincere ardent desires , with false hopes of a felicity he shall not find , for by a righteous life , and lively Faith , His improved Grace will bring our natural frailties to die so chearfully , that we shall leave no pleasures behind us , so great , in this World , as we shall have by going out of it to Him. CCVI. A Dream of Heaven . THough sleep Deaths Image be , I have been now I know not where , convey'd I know not how ! Where something did appear so dazling bright , I could not see its Glory , for the Light : My Soul surpriz'd with wonder , and amaze , Methought I pray'd , and did forbear to gaze : Frighted , and pleas'd , at what I lik'd , and fear'd , I found it was a Dream of Heav'n appear'd , Which waking fled ▪ but did my fancy fill With bless'd Idea's , which abide there still : With such transporting joy , that I can weep To think of what I had , and could not keep : CCVII. HE that would improve the pleasure of Piety , is to consider how his Body does every moment descend towards the Grave ; which will invite him to excite his Soul to mount much faster towards Heaven , by such a continual devout contest , which shall move fastest , that he will grow to such a delightful zeal to God , that every step as he ascends , will raise his holy ambition higher and higher , with joy on joy , until his last puff of breath conveys his Soul into God's Eternal Glory ; and all the way thither , will teach him to tread on the Thorns and Thistles of this World , as if he walked on Roses and Lillies , through the joyful expectation of his felicity at last . CCVIII . A Divine Author says , That every man ought to be of some calling , that he may be of some use unto the State where God has made his station ; for he that will be good for nothing in this World , is as nothing , and shall be nothing in the next ; he is but as an Excrement on Earth , none of Gods useful Creatures ; so that to be of a lawful calling , and diligent in it , may expect a blessing from Heaven on his honest endeavours . And Princes whose calling is of a general concern , are set on Pyramids , that all the World may see and imitate their Virtues ; Judges must be vigilant in doing Justice ; great Commanders at Sea and Land , must be prudently , not rashly valiant ; the Workman must work ; the Courtier must wait ; the Merchant must travel ; the Preacher must teach ; and the greatest Reprobate ( if he becomes Regenerate ! ) has a great calling also ; for he ought to declare his conversion , by his future life and conversation , that his Devotion may be more eminent then his Crimes were ; so to manifest Gods mercy to himself , and by his example to shew others the way to Heaven : So that no man should hide his Talent , that can by any honest means improve it for the good of others . The Hypocrite is the only unhappy man this way , who will himself perish , though he do good by encouraging others to Piety by his example , who cannot discern the Hypocrites counterfeit zeal , that travels through the Church of God , as his nearest way to Hell. CCIX. WHen we have repented our sins , and forsaken them , and received the Holy Sacrament , ( which is the Seal of our Reconciliation ) we are not to fright our selves with the memory of our forgotten crimes , but must express our gratitude , by recollecting and acknowledging the evils we have done , with the highest aggravation that we can ; so to magnifie the free mercy of God , with Christs merits , for pardoning such great crimes ; and then to comfort our hearts with the Gospel-consolations thereon . So that no man ought to despair of a place in Heaven , that does sincerely endeavour to get in , when the Father , the Son , and the Holy Ghost , are so active to bring us thither ; and yet we find it a very hard Lesson to learn to die chearfully , when the practice of our whole lives can seldom teach us in seventy years to be perfect in it when we die . CCX . LEt us not lament the long time we lye in Dust before the day of Judgment ; for those who died six thousand years since , and we that die now , with them that die a thousand years after us , shall all awake the same moment at the Resurrection ; and all this time shall be but as one moment divided amongst us all ; for death , and sleep , distinguishes no time until we awake from both . So that we may reckon , that we shall be in Abraham's Bosom the moment we expire , though we shall not know what is meant by Abraham's Bosom , until we , with the departed Saints , arise from thence together . CCXI. HE that considers what Evils he has done , with all the aggravations belonging to such crimes , must needs be terror-struck at his hour of death , to think what great punishments are due to such innumerable offences so often repeated , if not reconciled unto God before that time ; ( but if so bless'd ) what comforts will that black Soul find ! when by tru● Repentance , and Faith , he is washed white as Snow , by Christs Bloud in the Sacrament , and purified into Adams first Innocence , and so be thus metamorphosed from a Devil , into an Adopted Son of God , by a blessed union with Christ , and filled with such serene joys as are beyond expression ; and yet our frailties are such , that when we know this , and can do thus , we are still so subject unto Relapses , that we cannot stand in this happy station , a minute longer then by Gods Grace supported ; to let us see , that we must not depend on our own Righteousness , but are to pray continually for Christs Righteousness to bring us to Heaven . CCXII. CHrist said , I am in the Father , and you in me , and I in you ; he also said , that if you ask any thing in my Name , I will do it ; these are two short Lessons of mighty consequence , for what can man desire more then to be in God ? and what can we wish for more , then to have what we ask ? and what can sinful man ask more , then forgiveness of all past sins , and Grace to sin no more ? by Christ● s●nding the Holy Ghost to sanctifie us , and to dwell with us for ever , and so to conduct us into Heaven when we die . CCXIII. WE ought to think often , and to rejoyce as often as we think , that the Holy Ghost is never absent from them that sincerely desire Him , and do give Him a warm welcom into a chearful heart ; and he that can afford this Holy Spirit a full possession at his reception , may keep him ever there , and will always find that He is with him , by the operation of his Grace where He inhabits , still exciting him to love and delight in the Law of God , and impowering him by his Divine-guiding Light , to live after the Law of Righteousness , which will bring him to such a union with Christ here , as will assure his Eternal Rest with God in Glory at the Resurrection . CCXIV. THough a lazie idle retired life , be not according to the Christian Rule , that says , no man is born only for himself , but is bound to imploy his Talent given to him , for Gods Glory , and the good of others ; yet some men who have spent many years in the busie affairs of this World , with honest industry in their callings , may without a crime retire in their old Age , from the noise and hurry of business , and also quit those gaieties , which they find through a long custom , that their frailty cannot totally re●ist their participation of ; and on that account may retire from such diversions as do disturb the full consideration , and preparation for their Eternal Being in the next World. By which retiring also , they may teach others to become so Regenerate , as to find more felicity in private contemplations of Heaven , then in all Earthly fruitions ; which those that live in continual crouds , can hardly find time for . CCXV . IT is great Piety for a man in health , to live ever ready to die ; but it is another kind of story , for a dying man to rejoyce that his hour is come to go to God , and to quit his share in all the glories of this World. So that we are often to contemplate this great point of Religion , and to practice on Deaths Image ( sleep ) every night when we lye down to Rest , that we may learn to compleat our preparation for that mighty work of dying chearfully , which is so much discours'd of , and so seldom seen , though our last Pangs do frequently seem to comply with what we cannot hinder ; and nothing can more conduce to cure this natural frailty , then setting our hearts to love the Law of God , and to shew it by word and deed , and holding a constant conversation with our Creator , in the daily raising of our Faith , and our affection to our Resurrection from Deaths Dominion , unto His everlasting Bliss in Heaven . CCXVI . THere is no felicity in this World , without a contented mind ; and there can be no full contentment , without such a fixed dependance on God , as to be pleas'd with whatever He appoints , as best for us . Which Divine contentment , will raise our hearts to such a gratitude to God , with such a conversation in Heaven , as will beget an holy courage to contemn all the crosses , and all the allurements this World can afford ; and this Spiritual contentment we ought to cherish , as Gods great favour , for us to delight in while we live , and to trust in when we die , as a mark of our Election ; thus to divert us from longing after the perishing Glories of this World , that never can assure us any lasting contentment by their enjoyment , nor any comfort when we expire . CCXVII . HE that writes Devotion , walks on a narrow Plank with Precipices on either side , and is in danger to slip into the Gulf of Spiritual Pride on his own Righteousness , or else in too much humility for his own unworthiness , may presume to think , that some things from the Holy Ghost informs him with Evangelical Rapsodies , when his Soul soars so high towards Heaven . So that in our best Actions , we are with humble and grateful hearts , to give the honour and the glory unto God , for all that we do well . CCXVIII . TO love God , and to be beloved of God , is an immense Meditation ; which by practice , must needs improve our Interest in Heaven : for when God sees our Souls set to seek him this way , He will send his Holy Spirit to raise our ambitions higher and higher , to gain his favour , in hope of such an union with Christ , as our nature is capable of ; by which such elevated enlightned hearts will find a felicity on Earth , that no mans thoughts can guess at , that does not feel it , with a joyful assurance of being received into Heaven when he dies ; so that we cannot have a better Argument to invite us to live Piously , and to die chearfully , then to love God thus ; for the true joy of a good Soul in this World , is the very joy of Heaven , which Death shall not take away , nor interrupt it one moment . CCXIX. WE may do well to observe Davids method in his Victory over his sins , when they were his declared Enemies : He did not retire from his charge and calling , to hide himself from their assaulting temptations , but forced them to fly from him ; and pursued them so , as they might never be able to return upon him . And having thus vanquished , and discarded all those his old Companions , when he perceived them to be his Enemies ; He soon became a man after Gods own heart , and then found that he had strength , company , power , joy , wealth , and honour enough in God alone , with whom he spent the most of his time after , in Prayers and in Praises . So that as He did , we should discard our old evil habits , and all our old Companions , ( workers of Iniquity ) and make them fly from us , as David did , and then we shall find all those joys in our conversation with God , which David had . CCXX . DAvid says , that God heard the voice of his weeping ; which shews that the sighs and tears of penitent sinners , are heard in Heaven without words , and that devout tears which cannot speak , do speak aloud in Gods ears ; nay , when we desire to weep , but cannot pour out tears themselves , ( Doctor Dunne says ) that God sees tears in the hearts of men , before they blubber on their faces ; and He is said to hear the tears of a sorrowful Soul , which for sorrow cannot shed a tear ; the very lifting up our Eyes to God , in a sincere sorrow , opens Him windows , through which He sees a wet heart through the driest Eyes ; and by his returns of Grace , gives comforts , with the blessed peace of a quiet conscience , to assure our Reconciliation unto Him ; that we may with chearful hearts expect Deaths summons unto our Eternal Rest in Heaven . CCXXI . THe supine Epicure , the practical Atheist , and the divine Hypocrite have gained so great a Vogue in some parts of the World , as hath almost worn true Christian Religion out of Fashion , and out of Countenance too ; while those are thought ill-bred men that practice any Piety ; and none so well accomplish'd as they who have those three eminent Vertues in most perfection , which do very often dwell together in such careless Hearts , as do not at all consider , or not enough examine their integrity towards God. CCXXII . VVE do generally wonder at , and pity the Melancholy Lives of some devout Hermits , who are retir'd into desolate Habitations from the converse of Men : But do not consider the blessed contentment which their Souls enjoy in a conversation with God , as if themselves were then in Heaven ; with such an ambitious Zeal , as fills their Hearts with Happiness , and holds up their Souls so fixed on Christ , as to desp●se all the Glories of this World. So that we ought not to pity those happy men , but to look on them as Divine Objects , fit for our devout Envy and immitation , who do enjoy felicities above the reach of Earthly minds to judge of ▪ But yet every pious man , that can give his whole Heart to God , needs not give his whole time too ( for we are required to serve God more waies than one , ) and may convert our Closets into Cells , where we may be sure to find God as often as we desire to meet him there ; as well as on the tops of Rocks , who will not be confin'd to time , or place , that is ever with us every where . So that the Mountain Hermit , and the City Hermit , may have Spiritual entertainments , and comforts alike , while they Live , and may Die with as high delight to be with God ; and may shine equally as bright in Heaven , when they meet there . CCXXI . LEt us redeem the time we have mis-spent , while we have time to do it , by making ready for our summons to the Grave , as our prime business here ; and when God sees our hearts are fully fixed on Him , He will guide and conduct us through the dark rugged paths of Death , by the bright consolations of his Holy Spirit , to entertain us with comfort and delight , in our passage unto His Eternal Rest. Let us then set our Souls joy on this great work , and observe how Gods Grace , and our felicity does increase together , upon the remission of all our sins , and Reconciliation to God. CCXXII . AN habitual sinner that perseveres in his wickedness unto the end of his days , seems to think that his Baptismal Vow was to serve the World , the Flesh , and the Devil , and to forsake God and all his Commandments . CCXXIII. IT is not to be thought that any man can die chearfully , that does not believe he is then going to God ; and no man can believe that he is then going to God , but he that loves God , and fears to offend Him : so that he only can be truly happy here , who can so fix his heart on God , as to find that his highest Happiness in this World , is in preparing to go out of it ; but most men in health , are too apt to think themselves ever ready to die , and do not find that they are not , until the Bell tolls them to their Grave . CCXXIV. IF there be one sin more predominant then all the rest , that by its frequent Victories over thy frail Nature , is now grown too strong for thy controul ; stand always on thy Guard hereafter , to watch its first Assault , and be so well Arm'd against surprizes , as to have time to call in Aid from Heaven , to assist when such an Usurping Enemy appears , as thy own strength cannot resist : But let not thy new courage fail , fight bravely on to thy last gasp , and rather die then yield ; never submit , never comply with such a known Enemy ; for when it cannot compell thee to consent , as formerly , 't will quit the Field , asham'd to be so baffled by its Slave , so frequently subdued before . And thus by a stout resistance , thou wilt find inward unseen Aids , to humble that Triumphant sin , that has so often Tyrannized over thee . CCXXV. TO die , while we are dying , is not strange ; But to be so unwilling to exchange Our anxious days , in a distracted time , For an Eternal Rest , and joy sublime , Is want of Faith , or value for our God , To shun his presence , and embrace his Rod : Pretend to Heav'n , but still do from it fly , Because we will not , dare not learn to dye ; Though we can only when our Souls expire , Obtain long life , which we so much desire . Could we divide a moment to the Eye , We should see Life , the moment that we dye ; And Faith does fully that defect supply , For though my Body dies , it is not I. CCXXVI . POSTSCRIPT . THe conceal'd Author , doubting that he may be too soon known , does think fit to make some Apology for exposing so many loose Lines unto the censure of the World ; and does only hope , that all good men will in charity look on his Mid-night Thoughts , as rough Oar found in a rich Golden Mine , from which they may wash away the Soil , and lay up the pure Gold for use ▪ FINIS . CCXXVII . NO man can guess at the felicity of holyMeditations but those who constantly converse with God that way ; and who have obtained grace to be admired at all times to such near aproaches , that their souls seem to be entertained amongst the Angels in Gods presence , while those Divine Addresses last ; by which God also seems to manifest his Mercy unto the souls of men , in shewing them some glimps of that Eternal glory they shall share in at the Resurrection ; to fill our hearts with blessed Ideas of his Celestial Joyes . CCXXVIII . HE that would know true joy on Earth must secure his Eternal Bliss unto his own heart ; not only by confessing , bewailing , and forsaking his known sins in hope of pardon ; but must express his Love to God , and his gratitude for that pardon ; with a true value of it , by improving his peace of conscience thereon with a Continual Conversation in Heaven for the future ; and thereby raising his soul to such a delightful Love of God , as to find that the prime entertainment of his heart , is to be so retired with his Creator , and Redeemer , that he may observe how the Holy-Ghost is ever present with them to improve his delight in them , unto as high joy as man is capable off on this side of Heaven : And whoever can obtain grace , thus to make his Devotion his prime pleasure on Earth , will perceive a new kind of felicity , by such an exaltation in his soul as will raise his affection to God above all other Divisions . And then , if such Meditations do shew him such a prospect of his Eternal Bliss , as doth create a Faithful expectation of Heaven so delightful here ; He may presume that he shall not want Divine Valour to die cheerfully , when he is called to take possession of that glorious purchase which Christ had made for him there . CCXIX. IT is worthy of observation , and our most serious Meditations , to see how much all men of all humors , and all conditions , Young and Old , are generally of one mind in our great Journey through this world ; Where we are humbled together , and tossed , and tumbled in rough rugged ways up and down steep Hills , full of hopes and fears , still entertained with more storms than shun-shine , and never free from such dangers , as do fill most mens hearts with unquiet thoughts through their own Journey ; though some good men well Armed , can smile , and sleep it out with patience , while others sighing , groan and weep the whole way through : And too many there be in this great Caravan , who Laugh and sing , and merrily pass their whole time without a thought of whether they are going , until their turn comes to be tumbled out into the Pit , with as little regard as they went thither . But almost all , are all the way of the same mind , to Linger on in their uneasie passage , rather than once heartily to wish to see their Journeys end ; and very few there are , that do entertain any joyful thoughts of their arrival there at Last ; So that till Time by Day and Night , of course transports them thither ; though tied and Cripled by various hardships in their long travels , very many do wish they might return the rugged way they came ; to endure another age of sorrows , pains , and troubles , rather than to alight from their Woren-out Waggons , to rest a while in their own Homes , though they know there is no other way to pass unto Eternal Bliss . But when they find the wheels , and Axel-trees that bore them up , do crack under their heavy burdens , past all hope to carry them any Longer on ; then to late , they flatter themselves with vain hopes to flatter God , as if they did desire to be with Him ; When they do know that God doth see , that nothing could by them be done , to keep them longer from Him. For which great frailty in Mankind , the only sure cure is , to think of , and prepare for our journeys End , all the way we travel thither ; And then the expectation of that joy , and that Glory we march towards , will sweeten all we suffer on our way to God. And happy are those men , that can obtain grace to travel so to Heaven , as to get such a tast of those Celestial joys in their way thither , as will make their hearts glad to think they shall Arrive , where they are to Rest for ever in peace , and Glory . CCXXX . IF we believe Charity to be a prime Christian Duty ; to relieve the Poor by our purses , and by our good councel , and vertuous lives , to reform sinners , How great an offence is it ! for Christians to oppress their Neighbors , by unjust power , and to seduce others unto evil actions , or to defame , and scandalize the most Innocent on any design , or for envy ; and in general to be more eminently wicked than Heathens ; as if we strove in emulation to out-do the Devil in Malice and rapine , to shew how we can defye all Christian principles , that should lead us unto our salvation . CCXXXI . HE who truly loves , desires to be much with his beloved ; and if God be that object of his hearts delight ; he will desire to be ever with him , and may assuredly have what he so desires , by raising his soul in frequent Meditations unto the Divine Presence , where God will sometimes admit of his transported elevated affection in prayer , to some degree of his Celestial Bliss ; and will sometimes send down his Holy Spirit , to sanctify his heart with such growing comforts there , as will consecrate that to be his Temple , where he will abide so long as he finds a sincere welcome , with a total resignation unto Him. And this Divine felicity , this pre-possession of Heaven , this holy conversation with God ; will invite such a man unto continual ambitious endeavors to get nearer , and nearer with delight , towards his entering into the eternal joy of his beloved . And by such a dayly practice , he will find his heart so fill'd with grace , and so Armed with Holy courage , as to be always ready to die Cheerfully ; which is our only way to shew our love , and our desire to be with God. And is the chief business that we were born for ; and when rightly understood , is the supremest pleasure we can have on Earth , in our way to heaven , to be ever so ready for our summons thither , that no crosses , losses , or afflictions in this world , nor all the glories therein , shall be able to give us any interruption in our journey thither . CCXXXII . IT may sometimes be useful in our Meditations , to compare small concerns with greater , and so to set our frequent troubles opposite unto our delights in this world ; and then to Judge ingeniously between them ; and if our joyes do weigh down the scales ; then to re-weigh those joyes below , with the joy and glory above ; that when we are most Laden with wealth and honors , most elevated with the smiles and favours of great Princes here ; then to raise our souls unto a holy emulation with the Saints in Heaven , for Gods favor there ; as our supream felicity , which will creat such a purity of heart within us , as will be more constantly delightful , than all this world can give us ; And by such a Resurrection from earthly pleasures , to long after the next worlds everlasting joys , will fix our affections on that eternal Bliss , with a Divine transporting joy , to foresee that glory we shall find , ●he moment we expire . CCXXXIII . A Regenerate Mans frequent devout Meditations , do raise in him a delight to converse so with God , and doth increase that delight , unto the most immense joys , that the soul of man can reach on earth . It is like the adding of Ciphers to a forme● summ payable from a Banck of treasure that can never be exhausted ; but the more we multiply that score , the more we may ; and the greater our account grows this way , the surer will our payment be ; by fast linking our earthly joyes , unto the everlasting chain of Joys in Heaven . FINIS . ERRATA . PAge 9. l. 12. r. will so fill it , p. 10. l. 17. induced r. endued , p. 14. l. 9. then r. there , p. 25. l. 9. mark r. work , p. 26. l. 12 times r. Aims , p. 47. l. 8. concealed r. cancelled , p. 49. l. 11. r. without p. 150. l. 13. r. despair , p. 151. l. 19. of r. our , p. 155. l. 7. r. marks they wear . 
A47703	----	An epistle of Publius Lentulus written to the senat and people of Rome concerning the true description, and portraiture of Iesus Christ, gathered out of an old manuscript booke, in the library of the college of Brasennose in Oxford. Lentulus, Publius. This text is an enriched version of the TCP digital transcription A47703 of text R41369 in the English Short Title Catalog (Wing L1095C). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A47703 Wing L1095C ESTC R41369 31355199 ocm 31355199 110345 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47703) Transcribed from: (Early English Books Online ; image set 110345) Images scanned from microfilm: (Early English books, 1641-1700 ; 1744:8) An epistle of Publius Lentulus written to the senat and people of Rome concerning the true description, and portraiture of Iesus Christ, gathered out of an old manuscript booke, in the library of the college of Brasennose in Oxford. Lentulus, Publius. 1 sheet ([1] p.). s.n., [London : 1650?] Place and date of publication from Wing (2nd ed.) Imperfect: stained. Reproduction of original in the British Library. eng Jesus Christ -- Historicity. Broadsides -- London (England) -- 17th century. A47703 R41369 (Wing L1095C). civilwar no An epistle of Pvblivs Lentvlvs vvritten to the Senat and people of Rome, concerning the true description, and portraiture of Iesus Christ, g Lentulus, Publius 1650 400 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion AN EPITLE OF PVBLIVES LENTVLVS VVRITten to the Senat and people of Rome , concerning the true description , and portraiture of JesusChrist , gathered out of an old nanuscript booke , in the library of the College of Brasennose IN OXFORD . IN the time of Octavius Cesar ; when it was accustomed that those who were gouernours of provinces , and countries vnder the Senate , and people of Rome , did certefie the Senators who were at Rome of all strange events , and novelties , which happened in their severall Countries , and climats of the world : Publius Lentulus at that time , being in Iuric the gouernour ouer that Country , wrot vnto the Senate and people of Rome in these words . THere arised in my time , and yet there is a man of great power and vertue , whose name is Jesus Christ , who is called the Prophet of the truth : and of his Disciples is called the sonne of God : hee raiseth vp the dead , and healeth maladies , and diseases of the people , he is of stature tale , and comely , of countenance graue , whom who so beholdeth cannot but loue , & withal feare him , his haires are of the colour of a ripe filbird , plaine and smooth almost to the eares , from the eares curled and somewhat paler , and brighter of colour ; from the shoulders tost and carried with the wind , being divided in the midst of the head after the manner of the Nazarits : his forehead smooth and passing faire , his face without any the least staine , or wrincle , beautified with a moderate ruddinesse , his nose and mouth very well proportioned , hauing his beard full and copious , of the same colour with his haires not very long , but forked in the midst , his looke quick and cheerefull , his eies shining & cleere : he is merry but with modestie , and gravity , whom never any man knewe to laugh , but often to weepcin reproofe he is terrible , in admonishing milde , his hands and armes comely to behold , in talke sober , distinct , and modest , beautifull , faire , aboue others the fonnes of men . Farewell 
A47704	----	Publius Lentulus his report to the Senate of Rome concerning Jesus Christ Lentulus, Publius. 1680 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A47704 Wing L1096 ESTC R31695 12245646 ocm 12245646 56931 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47704) Transcribed from: (Early English Books Online ; image set 56931) Images scanned from microfilm: (Early English books, 1641-1700 ; 1507:12) Publius Lentulus his report to the Senate of Rome concerning Jesus Christ Lentulus, Publius. 1 broadside. Printed for Francis Smith ..., London : [1680] Date of publication suggested by Wing. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Historicity. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion PUBLIUS LENTULUS HIS Report to the Senate of ROME concerning JESUS CHRIST . IN the days of TIBERIUS CAESAR the Emperour , Publius Lentulus being at that time President in Judea , wrote an Epistle to the Senate of Rome , the words whereof were tbese , as followeth , THE SAUIOUR OF THE WORLD IESUS CHRIST Psalm 45.2 . Fairer then the Children of men THere appeared in these our days a Man of great virtue , called JESUS CHRIST , who is yet living amongst us , and of the People is accepted for a Prophet , but his own Disciples call him the Son of God. He raiseth the Dead and cureth all manner of Diseases , a Man of stature somewhat Tall and Comely , with a very reverend Countenence , such as the beholders may both Love and Fear , his Hair of the colour of a Chestnut full ripe , and plain almost down to his ears , but from the ears downward somewhat curled , and more orient of colour waving about his Shoulders . In the middest of his Head goeth a seam or partition of his Hair , after the manner of the Nazarites ; his Forehead very plain and smooth ; his Face without spot or wrinckle , beautified with a comely red ; his Nose and Mouth so formed as nothing can be reprehended ; his Beard somewhat thick , agreable in colour to the Hair of his Head not of any great length , but forked in the midst ; of an innocent look ; his Eys gray , clear , and quick . In reproving he is severe , in admonishing courteous , and fair-spoken , pleasant in speech mixed with gravity . It cannot be remembred that any have seen him laugh , but many have seen him weep : in proportion of Body well shaped and straight , his Hands and Armes very delectable to behold ; in speaking , very temperate , modest , and wise . A Man for his singular beauty surpassing the Children of Men. LONDON , Printed for Francis Smith at the Elephant and Castle near the Royal Exchange in Cornhil . Notes, typically marginal, from the original text Notes for div A47704-e10 vide the Ant. History vol. 10 ● . p. 614. note 8. also , the Gentlemans and Ladys Magazine for April 1774. p. 171. Ant. Hist. vol. 10. p. 616. col . 2. Ibid. p. 160. Note A. 
A49864	----	The ascent to the mount of vision where many things were shewn, concerning I. The first resurrection; II. The state of separated souls; III. The patriarchal life; IV. The kingdom of Christ: with an account of the approaching blessed state of this nation. Lead, Jane, 1623-1704. 1699 Approx. 87 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49864 Wing L782 ESTC R215506 99827364 99827364 31782 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49864) Transcribed from: (Early English Books Online ; image set 31782) Images scanned from microfilm: (Early English books, 1641-1700 ; 1891:16) The ascent to the mount of vision where many things were shewn, concerning I. The first resurrection; II. The state of separated souls; III. The patriarchal life; IV. The kingdom of Christ: with an account of the approaching blessed state of this nation. Lead, Jane, 1623-1704. [4], 39, [1] p. [s.n.], London : printed in the year, 1699. Preface singed: Jane Lead. Reproduction of the original in the Lambeth Palace Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Resurrection -- Early works to 1800. Jesus Christ -- Kingdom -- Early works to 1800. Visions -- Early works to 1800. Heaven -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-10 Apex CoVantage Keyed and coded from ProQuest page images 2001-11 TCP Staff (Michigan) Sampled and proofread 2001-11 TCP Staff (Michigan) Text and markup reviewed and edited 2001-12 pfs Batch review (QC) and XML conversion THE ASCENT TO THE Mount of Uision ; Where many Things were shewn , CONCERNING I. The First Resurrection ; II. The State of Separated Souls ; III. The Patriarchal Life ; IV. The Kingdom of CHRIST : With an Account of the Approaching Blessed State of This Nation . Prov. 29. 18. Where there is no Vision the People perish . London , Printed in the Year , 1699. THE PREFACE● To the Holy Inspired Saints , who are made partakers of the Heavenly Gift and Revelation of the Divine Mysteries . TO you who under Wisdom's Discipline have been taught and exercised ( more principally ) is this little Tract Commended ; as knowing you are in a deeper Capacity to receive , and take in , these weighty Treasures of the Kingdom ; which you will find have been broken up , in order to be a sure Foundation in this latter Age. Wherein the Children of the Divine Mysteries shall have their first admittance into this Holy Mount , where their Lot shall be to Inherit , and Possess , those precious things contained therein . Which indeed are so Great , so Rich , so Immense , as nothing less than God himself shall your All-filling Substance be ; still abounding in unmeasurable Degrees , as in passive Meekness you do attend and wait in the inward Court : where new and fresh . Springs of Revelation shall open , and make known the Wonders that are now approaching . In order whereunto as a forerunner the Spirit of Prophecy has now gone forth , to signifi there is a Call to the four Quarters of the Earth , the Gates of the Everlasting Mount being set open , that whosoever can understand and discorn this time , and day of God's great Love-Visitation , may now draw near and hear what great Secrets are Publish'd from this Mount of Vision , which will not fail to have their fulfilling in , and upon , such who is the Spirit of Faith essenced are ; But unto others who are unbelieving , it 's not to be marvelled at that they excluded are from all these Royal Perogatives , and great Immunities relating to Divine openings and Renemed Manifestations of what has hitherto reserved been in the Wisdom and Counsel of God. Wherefore according to the experience of this Author , Unmeasurable are the renewed Gifts and Powers hereof . And I can not therefore but excite and perswade all into whose hands this may come , to keep close to that Anointing which will be an Intelligencer , and Opener of the mind of Eternal Wisdom . In which ( as in a clear Glass ) may be known , and seen , what is expedient for some in every Age to be acquainted with ; God not being limited to those foregoing Ages of time , ( in which his mind in the Truth of the Spirit was made known : ) but the line of his Spirit doth still continue , and extend it self to an unconfined length , till it have fathomed the deepest Deep , even GOD himself . Now I am not Ignorant of the many Censures that may be passed by the Unlearned , who are altogether Strangers to the Spirits Ministration and divine Revelation : from such I expect no better Treatment than to be Iudged as one gone from the Traditions generally received ; especially in the part which treats of the various Regions of Souls Departed , it seeming a new Discovery . But as to this I shall give no other Satisfaction , than that it was discovered from the Central Light , and Original Copy , wherein the mind of God was made known unto me , in these things ; which are now no longer to be concealed , or shut up , but are to have their use and service throughout the whole Creation : that so none may be disappointed or frustrated of what they expect in a Future State , but may strive whilst in the Body to work out their Salvation with fear and trembling . As to the third Mystery unfolded in this Treatise , to wit , the Arrivement to the Patriarchal Age , which was before the Flood , and is again to be renewed in Righteousness : ( as contrarily that was in Wickedness and Vanity of Mind ) Christ being to Revive in the Souls of such as shall be counted worthy to Personate his Reign upon the Earth , in his own purity . For the attainment of which perfect State i● is necessary there should be length of Days . For as it is with a Plant or Tree , if cut down before it come to its full growth , it cannot being forth Fruit to ripeness ; even so it is in the New Birth , if it reach not to full Maturity or to the stature of a Man in Christ Iesus , there will then be a suffering of loss , as to what may possibly be brought in time of this Life . Wherefore its a great Privilege and Blessing to live to this Good Old Age : and such a time as this is now approaching , which will figure out the true Bride and Spouse of Christ , which shall reach unto a full growth , for a Celebration of the Nuptial Day with her Bridegroom . Who cannot appear upon the Earth in his Glorified Person , till she have thus put on her beautiful Ornaments , and made her self ready for his Entertainment , that so she may ascend up with him into his own Kingdom , and Father's Glory : Who will there present her without Spot or Wrinckle . These are the Great and Wonderful things the Spirit of Prophesy has renewed as the ground of Faith and Hope , to the growing Plants of the New Paradisical Earth , who shall grow and flourish , being circled with a Wall of Fire : So that no prickling Bryars , nor rending Thorns , which in the wild Forest of degenerated Nature do put forth , shall have any power here to invade or break in . These are the divine weighty Treasures for a Motive and drawing of such who shall be the first Fruits that are to be Redeemed from out of this vile and worldly Principle , to stand with the Lamb in his Glorified State. Now what have I more to present unto you , who in the same Lineage of Light , and Love with me do stand , but to make known those great approaching Blessings and Glories which are assigned to be your Portion and Dowry , from that great Elohim . Who shall all these for you Command , as in the Patient Waiting you with me stand , till Christ shall set on foot this his all powerful Reign : for which let your Prayers with mine Iointly ascend , uncessantly in one band of Loves Eternal Unity , in which I shall only desire to be known to you by a Newer Name , than that of Iane Lead . The Ascent to the Mount of Vision . May 24. 1698. § . I. A S I was recollecting , and casting up , in my mind the tribulated State of the Nazarite Flock , belonging to the great Shepherd , I was put upon a supplicating Inquiry , how long the Time of this Cloudy day might last ? And it was Ecchoed in me : turn thine Eye into that Central light , which may make some discovery ; by which the Redemption shall appear to be drawing near . Then suddenly there descended to my Internal seeing , from an high and lofty Sphear , a Mountain most Diaphanous , so great and large as to cover one quarter of the Earth : And round about it were numberless little Hills , of a dark Opacous substance , and ( Lo ) there was a great Shaking and Trembling , as if they were to be moved out of their places . § . II. Then of a sudden came a Flaming Blast out of this lofty Mountain , which enkindled some of these Hills , and from them ran circling about the rest , Which made a great crackling noise among them : Then there was a Voice heard as out of the Mountain : Thus a Consumption is determinated upon the dark and dead Mold . Then were they changed into a pure white Earth , clear and transparent . And after this , did the Glorified Iesus stand upon the top of this Mount , with innumerable Attendants , and uttered a mighty Voice of Thunder , saying : Come , behold and see , and rejoice , O ye Heavens , in what I am going to Create an New. Then immediately did there spring up in the room of the little Hills , certain figurative Bodies , first to the number Seven , and then ( by the Multiplication of these ) to Seven times Seven . Then came there several rays of Light from the Glorious Body , which did enter into these Figures ; whereupon it was said , the Lord from Heaven is now become a quickening Spirit . By which they did stand up and move and walk . § . III. Then descended the bright Body from the Mountain , and became their Leader , conducting them to one side of this Mountain , which had three Gates with Inscriptions on each of them , directing the Inhabitants of the North , East and West , to enter , that should flock hereunto . Then several Persons appeared , that had past through this Transfiguration , and fiery Tryal , being come out of great Tribulation , some of which were known to me in Spirit , and were linked together as so many precious Radiant Stones , which the Lord did wear about him as his Girdle , and so he entered into a Vaulted place within the Mountain , all compacted like unto a City : Where a great Body of Ancients did meet , and Congratulate these Comers : and with the Angel Trumpeters , did give great Acclamations , and prepared Festival entertainments for them . Now the fame of this so went out into all parts of the World , that there was a very great Flocking together , some out of good Will , Love and Zeal to get entrance here : others out of envy and derision , to have disturbed this peaceable Region : upon which the mighty Lord and King of this City , raised up a Flaming Wall for it's defence , which many did attempt to break through , but none could , except such as were refined as Gold , while others were smitten and driven back . § . IV. The Inscription upon this City was Salvation : For that Saviours it was said were to come forth hence . Who were led out by the mighty Prince and Saviour , and stood with him upon this Mountain of Perazim . Then were given Trumpets into the hands of these Saviours , to a certain Number , who were first designed to go forth and to call in the Nations from the North , and East , and West : Then was it queried by the Person , to whom this was revealed , whether such Subordinate Saviours , under the great Saviour should appear in this present Generation , upon which there was shewn me a Square Golden Table , in the Hand of the great High Priest , which did contain the Record of so many Persons ( as Radiant Stones set in it ) who were nominated hereunto . And it was exprest that some of these were to be raised up before this Generation should pass away , and others in the succeeding Generations . Moreover it was said , thereneed to be no enquiry who they are , for they will be turn'd into another Spirit , after the Similitude of their Head ; and will be sufficiently manifested in Purity and Power : And the Principal characters of these , because of the deceivableness of the Times , will be the 7 flaming Eyes , which shall pierce so deep as to see through all false coverings : and to make manifest Truth , and soundness of Mind , standing clear from all mixtures . For it was said , this will be the most necessary gift both in this present , and in the approaching Age : Whereby they may sit as Iudges from the Infallible Urim and Thummim . This I was commanded to declare , and to make known the mind of the great King and Saviour : For that the time of his Kingdoms appearance is at Hand . May. 25. 1698 § . V. THis Morning the Mountain that descended was set before me again , and I was brought in Spirit to the Southside of it , where were three Gates , at each of which there stood an Angel , which gave a call to the Nazarite Flock to enter into one of the Gates , which open'd into the Paradisical Land : Which was Richly replenisht with all that was pleasant and delightful , to satisfie all the divine senses : Then it was Queried : Whether this might not be a place for Spirits departed out of their gross Bodies ? And it was answered by the Eternal new Adam , that this was prepared for the Inhabitants , as yet bearing Corporeal Figures , but perfectly refin'd in Spirit and Mind , for as there is a Paradise in the Higher Sphear of the Heavens , so there is in this lower that answers to it in a Mystical and Spiritual manner : where the offspring of a new Generation shall multiply , herein from the Eternal Adam , and his Virgin Spouse , who will have their Children , brought up in the Mysteries of all divine Sciences , which shall make vastly to differ from the old Adam and Eve's Progeny , who are under the Curse of Terrestrial Labour , Toil and Sorrow : from the which discharged these redeemed ones shall be . § . VI. Furthermore , the Angel of the 2d . Gate , was commission'd to give a call to those who had a desire to be made skillful in the Theosophical Science , and to be exercised in the divine Magia : This was nominated to be the Principle of the divine Sophia , who uttered her Voice and gave an Invitation to attend upon her Discipline and Counsel , and as many as She should find willing and obedient they should possess the Treasures of her Land , and thereby should become Stewards to dispense out of that Stock and Store . Then through a Perspective Glass , were shewn me some Persons that did willingly comply , and offer themselves to this Noble and Worthy Employ . Some of them ( as Principal Stones ) were made known to me : To whom She did first give Rules of Faith , as the Foundation they were to build upon ; that so whatever they set their hands to , whether it were in inward or in outward Nature , accordingly as they should hit the Mark , by the Arrow of Faith , so the work should be perfectly consummated . Motives were multiplyed abundantly to those Magical Children ; as that hereby they would recover the lost Paradisical dominion , and all the Properties and Immunities , that would set free the Imbondaged Captivity . A call there is for this , to all that can make their escape out of the Worldly Principle , and can pass through the Flaming Wall. Here the glorious Lord will his Banner of Power and Strength spread over them ; and all sorts of Provision shall meet them Plentifully : their cloathing shall be Munition-strength of everlasting Righteousness . § . VII . Now further there was a Trumpet . Cry to the Adept Philosophers , that have lain in obscurity in outward Nature , and are shut up in it , as having no vent to shew forth the Wonders of the Creator . To you this Message and Call goes forth from the divine Imperial Wisdom , that you make no longer delay , nor halts in your way : For know the time and season is come in which you are to be made manifest , and join'd to those who are internally taught the Theosophical Art. For the Tree of Faith hath spread forth its Branches , and is ready to cast its Fruit , and doth invite you thereof to come and Eat : And as divine Artists , such a Composition make of the Leaves thereof , as may be for Medicine and Healing , to all that Obnoxious to Corruption doth lie . § . VIII . The last Gate of this side of the Mountain , was the Apostolical Gate , which opens into that Centre , where the Holy Ghost will rest upon such as are Elected and Chosen hereunto ; that shall revive the Antient Miraculous Powers , in such wise as they shall not be Transient , but go forward on to Fixation and perpetual Duration . § . IX . Now the third side of the Mount that lay Eastward , was also described to me by the Guardian Angel that kept the 3 Gates ; that each Gate gave entrance into three several Courts . The First was to be filled with Prophets and Prophetesses , that were disciplin'd and train'd up there , by the great Head Prophet Christ Iesus . Who was accompanied with all the Antient Prophets , as with Moses and Samuel , Elias and all that were from the Foundation of the World , to Christ's time . Who took a Golden Horn and poured forth a Rich Oily Spikenard upon their Heads , that ran down to the Skirts of their Garments : of which it was said ; These are the Anointed of the Lord , that shall bear Witness and Declare what is to be made manifest throughout all the approaching Ages of Time , which relate to the Kingdom of the Emmanuel . § . X. The Second Court opened : and thereinto desconded the great Melchizedeck , with his holy Order , Constituting and Ordaining a certain Number to enter upon this Holy Priestly Profession ; that were Dedicated , Consecrated , Inaugurated , and made Ministers of this New erected Sanctuary , and most holy place : Where the Essential Furniture ( not the patterns only , but the very Heavenly things themselves ) did here open : and the Priestly intercessions did ascend up in a most Harmonious Celebration of Ioyful Acclamations passing through the high Order , of the great Melchizedeck-Priesthood : Whose Ministration from Petition was turn'd into a new Language of Triumph and Praises . § . XI . The Account given of the third Court was this . The Thrones out of the Heavens descended here , and the King of Kings , and in the Splendor of his Majesty with numerous Spirits that Crowned were to fill that Court with Princely Powers , that were taken out of the two mention'd Courts , and certain Numbers out of the two other sides of the Mountains , were taken out and Crown'd , and received Power and Dominion to Reign with Christ upon the Earth . Thus shall the Kingdom of God in his Saints come to be made Manifest , and Established , so as to overtop all the Kingdoms of the Earth . And this came as an Exeitement to wait and Believe and be found in all readiness for the Consummation of this Prophecy . § . XII . On the Fourth side of the Mountain , which lay Westward , was the great Secrets of the Deceased , the various Regions that they were lodged in , and the Glorious Mansions that did appertain to such as departed in a high degree of Perfection ; with all the great Wonders of the great Weight and Glories of Eternity . It was told me , all of this was to be concealed yet , and shut up from the Knowledge of the present Age of Time : And was but only peculiar to some that should have a Light , and discovery of these Marvelous things , as they were capable to take them in ; Standing in the Passive meekness , and pure Faith-expectation for the accomplishment of all what has been here declared : For the time may be nearer , or further off , as we see the gathering into these Holy Courts may be : so hasten then we may the Blessed approach of this Rising blissful Day , as in the Golden knot of Love we tyed and knit together are . Amen . May 26. 1698. § . XIII . THis great Mystery and Secret , of the various degrees of the Deceased , and seperated Souls , which opened on the fourth side of the Mountain , being permitted me to disclose to the Worthy and Believing , that defires to have so much of the Counsel of God made known , as has been revealed herein , to such as are weaned from the Mothers Breast of Tradition : even to them , it is given forth to know , what is reserved for the latter Ages of time . Now there were shewn to me seven States or Regions which were allotted to the Dead . § . XIV . The first Order I shall mention , is of those that have Lived and Died in a most Wicked and Diabolical Spirit , without any Change or Repentance : Such as Blasphemers , Contemners of God , Apostates , &c. These have their places in the Tormenting , Anguishing Fire , of the dark Luciferian Kingdom , where they are to be Punished till the decreed Ages of Ages are expired , within those Sphears or Circles : Which is dreadful enough to endure , to fright all from coming here . § . XV. The second is of those , that have lived in the outward Birth after the Flesh , but known nothing of being Born again from out of the Dead and Earthly Image : Cleaving to this Worldly Principle , and extend their delight and love , no farther than to what is Temporary , living wholly as without God in the World : These have their places in the lower and grosser part of the Airy Region . Where tho'they have not much Torment , yet on the other hand they have but little rest ; and such lovers they are of their Bodies that many of them visit their dead Corps , and abide sometime with them , as finding more ease there than in that other place alotted them . § . XVI . Now a third sort are of that Rank and Order , that have been believing in God and Christ , and under Conviction of their lost State without him , and who have made some progress in the Heavenly Warfare : Having gone so far as to live a Sober Rational Life , but have come short of that more inward and Spiritual work of Renovation , not having reacht to Mortification and self Abnegation , but dying much short of it . Yet their Mansion is more pleasant , being in the upper part of the Airy Region , annexed to Paradise : Where they want not for Motives and Stirrings up to go on , and recover what they omitted and lost , while living in the Body . § . XVII . As these Centers were opened and past before me , it was much upon me to be informed out of that depth of the Eternal Wisdom , that here opened it self , what became of all the Children that died , either in Infancy or Minority . Then the Vision open'd , shewing me a very pleasant Flowery and delightful Sphear , with a wonderful bright Light , that covered it as a Firmament , and the word said this is the Childrens Sphear and Kingdom . It appeared like a little World fill'd up with them , from the Womb , to the Stature of about 12 Years . This was inferiour to Paradise , but was appropriated to Wisdom ; to be under her Government and Dominion , who appointed here several ministring Angels to Discipline , and Educate them , in the Faith of Iesus : For being stained with original Sin , they were to believe in , and receive the Lamb of God as their Redeemer : And so , by Union with him , they become Virgins without Spot or Blemish . Hereby it was said that Wisdom did make out her self , in the Fathers new-created Wonders , in these Children being transplanted out from the Earthly , into the Divine and Spiritual Orb of Light. § . XVIII . Now the Three other Regions , ( to wit , Paradise , Mount-Sion , and the New Ierusalem ) I have already given an account of in the Book of the Eight Worlds . I must pronounce , Happy and Blessed are they , that dye so fitly qualified , as immediately to pass through all these before-mention'd Regions , that none of them may detain them , but that ( as an Arrow ) swiftly they may fly into this more high degree of the Paradisical Sphear , for they shall not long rest here , before their Ascension shall be ; where they shall see the King of Mount Sion , stretching out the Golden Cord , that shall draw them up to sit with him upon his Throne , which he has prepared for them ; and so to rise from one Glory to another , till in the fullness of the Fathers Glory , Christ shall install them , jointly with himself . The everlasting Gates of the New Ierusalem here open , and wide do stand : Which properly does belong to the high and lofty Majesty , as his Principal Seat or Manision-house . Which he will in the concluding part of all Scenes make to descend , to fill the whole Creation , with the Splendor of it's Glory : Even so , Amen . § . XIX . But for caution , let none think they can reach to these two last degrees , at the passing out of the Body , but as Christ in them shall come to be grown up in a perfect Stature , covering them all over with his divine Nature . Which we hope and believe , may be wrought out effectually by the same Power that gave a Resurrection to his dead Body , and an Ascention to Glorification : in the Faith of which we wait and pray , for this perfect Day . Iune 30. 1698. § XX. I was Considering and Recollecting with my self the manifold Mysteries , that among the Dead lay yet hid , which in these Ages past were to be concealed and shut up : but as the nearer approach is of the finishing of the fulness of Redemption , the Word of the Eternal Wisdom has been pleas'd to make known , what is beyond the present belief of the World : but to the Impartial seekers , and Worthy inquirers the secrets that appertain to the States of seperated Souls , may be communicated . § . XXI . In the first place we are to consider how these three Ranks of such as have departed this World , short of Redemption , shall come to recover the Regeneration or Remaining part of the Work , which they might possibly have attained in this Life ; for which end the Mediatorship of Christ was establisht by the Father , and continued in the Melchizedeck-Order . And as Souls are daily Dying in this imperfect State , so Christ is daily renewing the Efficacy of his Blood , that must still attone for them . It is also further made manifest , that the great Saints that are made Kings and Priests , as they have Thrones , so they have Seats of Iudgment , and are also made Saviours with their high Prince and Saviour , being of the same Merciful , and meek Nature , as joined and made one Spirit with him . And their intercession with him , is of acceptation and efficacy , for these their fellow Members that have la●'d behind , and lost their time , either in this Life or in other Centres : So that is laid for a Foundation-truth that the great Saints may help the less , whether In the higher World or the lower . Now as it was queried in my self , so it may be by others how those that are departed , shall be brought to Repent and believe in Christ for Salvation ? It was here shewn to me that there were There Prophets , Pastors and Teachers , that did exercise their Function and Office , as well as in these Regions below . For it is well to be understood , that this Converting and Regenerating work is to go forward on , till that which is perfect do so enter into every Member , that they come to be in Congruity with their perfect Head : who must see the full Fruit of the Travail of his Soul , throughout the whole Creation . For Christ the Head does not account himself perfect , till every Member be co-joined with him . Therefore also the high Saints do Sympathize with the groaning Creation , because till all are brought in , their Ioy cannot be full . If it be asked , What Scripture is there for this ? I recommend the same that was open'd to me from the Revelstions , Chap. 5. 8. Where the 24 Elders were in Office to receive the Golden Vials of the Prayers of the Saints , and to pour them before the Throne . Whereby it is implyed that the Prayers of the Saints , of a lesser degree may pass through them that are of a higher . Then another Scripture I shall superadd , is that , 1 Cor. 15. 29. Where you find the Living , did enter into the Covenant of Baptism for the Dead ; as being capable of helping them forward in their Process to Christ , by Concurrence and Union of Spirits with them . And had we more of this Concurrence of Spirits one with another , the Kingdom of our Lord had not been so long detained and kept back ; but a quicker dispatch might have been made , but we are in hopes that as the day-Star shall more Universally arise in Hearts , this Light shall so spread it self , as that the knowledge of these great Mysteries shall find more kind entertainment in the World , that lyes Buried in so much Ignorance and Darkness . Then there will be less to do in those other Regions , because there will not so many dye in an imperfect State , and the Kingdom of Satan will be weakened and diminisht thereby , who shall not be able to hold his Dominion , either in the invisible dark Sphear or the visible Principle . I shall now conclude this Point with this Acclamation , Rejoice ye Heavens and shout ye lower parts of the Earth , for the Lord God Omnipotent is about to do Marvelous things , which shall be seen and admired by such as do long for , and Love his Appearance : Which approaching is still nearer and nearer . Even so come : Come , O Lord , in thy Kingdom , Power , and Glory ; Amen . Iuly 10. 1698. § . XXII . II was further discovered that the Elders before the Throne , did receive Commission from the Supream King and Lord , as being his most near Privy Counsellers , for to put into Office and Government , such in the upper Worlds as might be as the Nobles and Principalities of high degree , in the Heavenly Court. these had Power and Command given them , to govern and manage the Affairs of the lower Regions of the Deceased , who had reference to them on all occasions . For these matters are transacted and agitated in various manners , unknown to Mortals , according to the manifold Wisdom that is understood there . For the increase and bringing all into Subjection and Obedience , for the bringing in and perfecting of Christ's Kingdom There . For Christ must Reign till all in those Centres be made to know his Superiority . Nay , the Extent of this Government of the Saints , reaches to the Binding and Chaining up of Lucifer , and those that are yet under his Iurisdiction . Otherwise they would make strange disturbances and commotions , by invading of the Priviledges which are above his Sphear . This was made known to me , in order that I might understand better what was the purpose and design of the great Ierusalem King , as to the putting of this lower World into a new Model of Government ; beyond what has been since Christ's time . Hitherto the Diabolical Spirit and the Worldly Spirit , have had the Superiority : but it has been signified to me that the time of this Reign of the Beast and of the Dragon , is very near expiring : When Christ will bring down his Court , and all Powerful Government , here upon Earth . And it shall be managed by such as he shall Depute , by impowering with his own Spirit , expressly by which he will act in them as if they stood in his very Person . It was further proposed to me , that some who are alive in this present Generation , should be Anointed and Seal'd with Power here for , and taken into his secret Counsel . At first a small known Number , but which should dilate and increase till they were Numberless . Then was it pronounced in my Ears from the Heavens , Blessed are those that are the first Fruits , that go forth to enlighten and bear Rule over all the degenerated Plants , that are not yet ingrafted into the true Vine . § . XXIII . Then was it queried in me , ( because there was yet so little appearance of this , ) how long it might be , before This would come to effect ? The soft springing Word replied , that there was already a seed of Light sown , and an united Golden Grain of Faith , which would assuredly put forth their Heads , that the time of the Lily may be known . One full Circle of a thousand Years is already run out , and when the full point of the seventh Hundred Year shall be superadded to it , then the Thrones and Dominions here below shall begin to bow and stoop to That Reign and Kingdom , which shall ( by the Spirit in meek and Holy Souls ) be set afoot . For knowledge shall have a wonderful encrease , so that the Princes and Kings of the Earth shall be taken hold of thereby , to promote the Reign of Christ ; and to throw their Crowne at His Feet . And a Solomon's Heart shall revive again , whereby hands will be put to Build up such a Temple , as shall never be made desolate . § . XXIV . As I was still considering of this great Revolution how it should be brought about ; there was a Lamp descended from the seven Lamps before the Throne , and put into the Hand of a certain Person , which did at first sight burn but dimly . Then came the Angel of the Love , that poured in a Golden Oyl , that sent forth a mighty strong Odour , which immediately made the Lamp burn with such a Blaze , dropping Flakes of Light into the Oyl , that caused many more Lamps to spring ; which made a good part of the Earth look as a bright Heaven . Then was it said to me , This shall be the fore-runner whereby the Foundation shall be laid , for the bright Sun of Righteousness to appear and shine forth , in his Temple Body , which is his Spouse and Bride ; who shall not want to be accomplished with all manner of Gifts and Powers , much more radiant and great than whatever yet has been known and declared . All this is to confirm the Vision of the Mountain of Perazim , that open'd towards the four Corners of the Earth , and tho' somewhat was for a time to be shut up from the Unworthy , yet as this Blessed day shall approach nearer , permission is given to make the States of the Deceased in the invisible Regions more publickly manifest : For the Seals that are upon the Book of God's wonders must have their Day of breaking open . For there is a wake full time , in which those that lye in a dead Sleep , shall hear the Thunder-cries that are now upon their uttering forth : which shall magnifie the Powerful day of the Holy Ghost . The visitation of which has been already known to some . Which is a binding Law for such as have received of this Unction , to stand in a readiness all these Prophetical sayings to obey . From which , O Lord , let not any of thy elected Stones herefrom Swerve . But that they may hold fast their Crown in him , who is the Yea and Amen . Iuly 21. 1698. HEre follows another Manifestation given forth , which I did not apprehend at the Writing of the former that it would be so fully and suddenly open'd unto me . But an occasion was given hereto by some Queries of a choice and elect Stone sent to me concerning the swallowing up of Mortality in Immortality : Whether or no such a time might not be expected , wherein this vile Body might know a Translation even in this Life ? § . XXV . Which gave me occasion to introvert and sink into the deep Centre of Wisdom , where I met with various Discoveries hereupon , from that Intelligence that appeared to me in the Figure of a white and bright Dove , having three Eyes , from each of which went forth sparkling Flames . They were placed one on the Breast , and one under each Wing . Immediately this Word was given out , Behold here is the triune Eye ; Denominated from the Father , with the Eternal Wisdom , and the Son concurring in the Holy Spirit . In whom has been treasured up what is now to be open'd and revealed , concerning the great things that are to be brought forth in this latter Age of the World. For in whatever Heart and Mind this holy Dove shall find entrance and reception , it shall be as the Heavenly Court and Council wherein the divine Wisdom shall unfold the greatest of Secrets , as upon the day approaching hereunto they shall be expedient to be known . There was a Prophecy run through me in this sense : What is to be established for the Foundation structure of the Temple Body , is to have each Stone this threefold Eye of the Dove for their seeing and enlivening , so that by sending forth these bright Raies , they may draw in such Stones , as lye yet dead and Buried in the Earth . For the chief and elect Stones that are already Cemanted together as in one accord they abide , shall generate and multiply Spiritual live Stones numerously . So that herefrom may be expected the Reign of our Emmanuel . § . XXVI . The beginning and method of which was thus platform'd out to me , as in the Mount was seen in the threefold Court there ; in Persons so indued and qualified to be Prophets , Priests , and Kings ; which are to be laid as the Foundation of that ever Springing Creation , that are born into a State of Eternal Generation . These shall know length of Days , as it was in the Patriarchs before the Flood , even to Methusalah's Years . This good old Golden Age will presage that Christ has set his Foot to Reign upon the Earth in his Spirit , made manifest in his Temple-Body , whom he has espoused to himself as his Bride . Who will rise and shine in her Ornamental Gifts and Powers , Cloathed with that flaming Robe that the Moth of Corruption cannot eat out . XXVII . So in answer to the Query made by that worthy Person , the swallowing up of the outward Body , into an immortal Figure of Glory for constant manifestation and duration I do not expect to see , till the Lord of Glory himself shall appear ; then such as are alive at that day shall be transfigured instantly , and be made like him , for they shall see him as he is . Not but that there may be upon some extraordinary occasion , a Transfiguration for to give a proof of the verity and possibility of it , as in the case of Christ himself , but this only transient . And further we are to note , according as has been seen in the clear Glass of divine Secrets ; that such of the long-lived Stones as shall reach to the Patriarchal Ages , will be found in a more fit capacity to transcend all these Bounds and Limits of numbers of Years , by putting on of that Glorified Figure which can never need to fear the diminution and alteration of its Beauty and Perfection : as they shall bear up in the unwavering Faith hereof they may hold out till the Personal Glory shall descend ; while others that may also be Spiritually united in the Temple-Body through doubtfulness , and sensible feeling of infirmities ; with other temptations incident to the Corporeal State , may not be able to hold out beyond the Mortal Life ; but this will no way hinder but that they may maintain their Spiritual Affinity and Fellowship with those others , that out-live them in the Body : and shall be privileged more particularly to descend with Christ , and to rejoice together with them in the Neptial Unity . Therefore counsell'd and call'd upon , we are to keep up in the Faith and strive hard that so we may attain the Prize , and reach the Crown Number , each one standing in their Lot as it shall in divine Wisdom be decreed ; and as the measuring Line of Life shall be stretched out upon them : Having no more to do but to watch and wait each one , in the inward Court of a pure Mind . § . XXVIII . For the confirmation of these Prophetical Openings there is a Scripture-evidence , as a foregoing and more antient Prophecy . As Isa. 65. 20 There shall be no more thence an Infant , nor an old Man that hath not filled his days : for the Child shall dye a Hundred years old , but the sinner being an Hundred years old shall be accursed . Also verse 20. as the days of a Tree are the days of my People , and mine Elect shall long enjoy the Work of their Hands . And Isa. 25. 8. He will swallow up Death in Victory , and the Lord God shall wipe away Tears from off all faces . And lastly , that place , Rev. 20. 6. Blessed and holy is he that hath part in the first Resurrection : on such the second Death hath no power , but they shall be Priests of God and of Christ , and shall reign with him a thousand Years . These Scriptures are a plain and evident proof , that such a State shall be within the Holy Mountain of the Lord , when it comes to be established , as has by Vision and Prophecy been hereof declared . § . XXIX . Now it may be asked , by what means and after what manner shall this be brought to pass , for in present view the highest Saints are subject to Infirmities , Diseases and Death ? True it is so , and may continue so to be , till Christ who is the Tree of Life shall out of the Ground of renewed Nature Spring : Which he will not fail to do in such as are weaned from that forbidden Tree , from whence the Curse and Death hath been drawn in , which is the old poisoned Root , that can only be healed and recovered again to its own Original purity , by the Iuice and Sap that is offered most freely for an Effectual & Wonderful Transformation ; for you must know that till there be a perfect State arrived to , these two Trees will both be growing in Natures Ground within us ; and as the Souls propension , and feeding is , such Fruits it will bring forth . This runs Paralel with that Representation Christ gave of himself , as the Bread of Life . Iohn 6. 50. This is the Bread which cometh down from Heaven , that a Man may eat thereof , and not die : and more Emphatically in the next Verse , Ifany Man eat of this Bread , he shall live for ever : So again Verse 58. Not as your Fathers did eat Manna and are dead . Now what kind of Eating must this be , but the very Quintessential Spirit of Christ , the true Tree of Life drawn into the Soul by the strong attraction , of Faith and Love. § . XXX . Now in order to the true Participation hereof , and attaining to the essentiality of the Resurrection-Life ; There is a new Institution that has been Commanded and given forth to some , that in the Faith and expectation of this great Change have waiting been ; the Practice hereof being but among a certain Number that have had open'd in them , the Mystery of Christ's Resurrection-Life . That as hitherto the Solemnization of the dying Lord , has been observed under the suffering State of the Church : So now upon the new Modification , as having the Eye of Faith upon the Resurrection-mark , there is a particular Commemoration likewise of his Resurrection , not only personally from the Grave , but also of his rising in us out of our deadly Mold , Celebrating here withal the Marriage-Union , as being risen with him from the Dead : And this Symbol , as it is received Virtually and Powerfully , incorporates with and infuses by degrees , That which is incorruptible into the outward Body also , to make it hold out the Race that it is set to run , within the Circle-Reign of our great Immanuel . The good influences of this Institution hath been experienc'd in the Partakers hereof , as greatly Advantageous for their growth , and flourishing towards this translated Life : So that it may be well worth joining in a high and holy Communion , in this true Love and Resurrection-Feast . § . XXXI . Now if it be inquired where this Reign of Christ , in such choice Spirits will first appear : It is not limited or confin'd to any Nation or Kingdom , but Persons out of all Ranks and Degrees , high or low , from the Monarch to the meanest of States , may come to be Subjects of this Kingdom and Dominion . It is not the Locality of the Place , or Difference of Degree , that can hinder the Combination and Entercourse with the first Born from the Dead , and with those that are in Ioint-Possession with him in his Kingdom . If so , then it is no distance that can separate the Spirits of the Church of the first Born here upon this visible Stage : But there will be a sense and knowledge , of the State and Condition of each other , how far removed soever . Several instances there are for it , both in Antient Records and in present experience ; hence it is that St. Paul being absent , was present in Spirit to the Corinthians beholding their Order . Nay , further when this Estate shall come to its high Magnitude , that the Etherial Body shall penetrate through the Grosser part , they may walk upon the Waters , or pass through the Doors , and be of that swift flight , as to out-run the Chariots and Horsemen . But all of this we pass over as not knowing the time when this high divine Magia shall be set a work . For if the false and dark Magicians can do marvelous things out of their Centres , much more then may the Wonders be brought forth out of the true Original and Creating power , from the Abyssal Eternity . Which will have their time of Reviving again in this new modell'd Reign , as God shall move in Nature , and Creature in this last Period of time . § . XXXII . Now it remains further to be considered , what are the Laws appertaining to this new modell'd State ; which will not be after the manner of the old Covenant , written in Tables of Stone , which gave not force nor power for Obedience : for that Law being weak through the flesh , Christ became the end of it , and so is become a fiery Law in the Spirit of Life , engraven upon the Mind and Heart ; there Springing and Rising according to the pure dictate of the Holy Ghost . Having reference only to what shall be immediately taught from God , as a Fountain still flowing in . Now as to the Particular Laws , I shall refer to a Book put forth in the Year 1695. Entituled the Laws of Paradise . I shall offer at present only what is the Sum of them , which is Love to God , and Faith in him . For this new Creation-State and Life is all founded thereupon , and so the Building must be carried on and supported by these two great Pillars , from whence may be branched forth the manifold Wisdom , that will from the high and Heavenly Court be given out . For as it is there , so it must be here : that the principal Elders in the Love and Faith , as they are deputed to bear Rule and Government here , so must they have recourse to the King of Kings and his Privy Counsellours , and so derive down and give forth what has been confirmed , and sealed by Him unto those that are under their Iurisdiction . Thus it shall be according to what is mention'd , Iob 22. 28. Thou shalt also decree a thing , and it shall be Establisht to thee . That is , whatever they shall believe for , as Springing from the rootlaw of Life , Christ in us , shall be fully accomplisht and made good . Otherwise there could be no maintaining this Soveraignty and Power , over the contradictions of Spirits , that would still keep up and make opposition by their Traditional Laws . Which must be subdued and brought under to these high born Spirits , into whose hand the ruling Scepter is given . The mighty God confiding in them , in their Humility , Meekness and great Wisdom , for the management of this Trust reposed in them . § . XXXIII . It may further be asked , Whether these Children of the Kingdom shall not stand in need of the outward Accommodations , as may be meet to supply and support the outward State , and how they shall come by them ? It is answered there will be a requiring of these things , but with a very different use of them ; as in the degenerate Life , they take their pleasure and pride in the abuse of them , making them as their Mammon God : which our Lord does caution us , was not to be allowed in a Redeemed State , wherein they were to take no thought for these things as the Gentiles did ; but absolutely to pin our Faith upon the All-sufficiency , who will give the Blessing of increase to such as shall make them only as Steps , which they set their foot upon , that they may with greater freedom be advancing to a higher Sphear ; as having matters of greater Consequence to mind , which are the manifold . Affairs that appertain to the Government and Kingdom of Christ ; which indeed is so considerable as will drink up their whole time , so as they will have little leisure to mind Trivial and Transitory things . And therefore 't is not to be doubted , but such shall have more than enough ; so that they shall not have only for their own use , but also as Stewards to dispense out of God's Stock and Store . For this we have not only private experience in manifold . Instances hereof , for the Building upon this Foundation of Faith , but also many Scripture Prophesies , that must have their fulfilling , which is to be expected in such an Age of time , as this is which we have been Treating of ; which will be the true Solomon's Lily-Day . That in the 45 Psalm , verse 12. is so considerable , I cannot but mention it ; And the Daughter of Tyre shall be there with a gift , even the rich among the People shall intreat thy favour . Such likewise is that Isa. 61. 5 , 6. And strangers shall stand and feed your stocks , and the Sons of the Alien shall be your Plow-men ; and your Vine-dresser . But ye shall be named the Priests of the Lord : Men shall call you the Ministers of our God : ye shall eat the Riches of the Gentiles , and in their Glory shall ye boast your selves . By all this you see the high Prerogatives and great Immunities that do belong to the Royal seed and Offspring , that into the Priestly Court are taken in , as the Anointed ones to Minister in the Holy Tabernacle : whose Lot and Portion will not be among the outward Tribes of the Earth , but out of the Treasure-house of Faith. § . XXXIV . The day is already come , wherein these Prophecies begin to be fulfill'd . For there shall be a bringing in from far : for it shall be as in Solomons time , Materials for the Temple-Glory of this day and the Magnificence of it , shall be heaped up and given in , in all abundance . The Renown of which shall go throughout all quarters of the Earth . So that as the Queen of Sheba did then , now shall the Kings and Princes and great ones of the Earth both from the East and West , North and South , come to the Mountain of the Lords House , and bring their Glory and Honour into it ; and highly favoured they may reckon themselves to hear this Ioyful Sound ; which many in former Ages have desired to hear , but have not heard . Therefore this gracious Call is all worthy to be taken hold of , that they may be Installed in that Dominion and Power , where Mortality shall not supplant them of a true and unfadeable Felicity . For know there is a new time approaching , such as never was : for the Kingdom and Dominion of Christ , in Power and Authority has never yet had any establishment upon the Earth , nor could indeed , because this long Life and Age was not yet to be . For by this length of Days there will be time given for the finishing Transgression and Sin , and bringing in that perfection of Righteousness that shall have no end . As there was folly in not improving that long State of Life by those before the Flood , for which end God allow'd it them , to try if they would recover their Angelical and Paradisical State , and remove the Curse from the Earth , for which end his Spirit did strive with them , which being resisted , God shortned their Days ; So now the eternal Wisdom of God provokes for the recovery of that lapsed Age again , that a second proving may be made in this last Age of the World , having now the assistance of the Spirit of Christ , which shall now be poured forth as a Flood of Flaming Love , to burn away all the compacted Matter and Mould of the Earthly Image ; so as in this day it shall be said , Christ lives and walks upon the Earth in and among this selected Number , upon whose Shoulders the Government of his Kingdom is to rest . For the Spirit of God and of his Glorious Power shall rest upon them so evidently , that all shall be forced to acknowledge that these are the Anointed ones , as bearing the Royal Priestly Mark of their God and King. For upon them the Heavenly Power shall descend , for the Heavens that have been shut so long , shall now open stand for a free recourse to our mighty Redeemers Princely Court , that from that upper Kingdom , Orders and Commissions may be brought down for the management of these lower Regions ; that they may run parallel with what is transacted among the Saints in the higher . With whom in this State there will be a great Freedom and Familiarity ; so that a Council and Senate both of the higher and lower Court , shall meet to determine what high Miraculous works shall be expedient to be wrought . § . XXXV . Now it is already so far made manifest , that whereas the confusion of Languages was a great Iudgment and Witness of God's displeasure against that Age of Time. So that it caused a scattering and loss of thé one pure Language of Nature . Which now in this new State and Kingdom will be restored again . About which I had some inquiry in the Spirit of my mind , how and by what means the Unity of Speech might be opned again ; for as it is in Mount-Sión above , where Christ Reigns personally , so it must be here on Earth , where he is now to set , his Reign ' up Spiritually . They all that are above do Harmonize together in the pure Language of Nature . And thus it is expedient , that it should be in Mount-Sion here below . For it was said this Gift should come upon such as were Principal Stones and Builders of that new Ierusalem , the City wherein the Reign of the mighty God and King may begin . § . XXXVI . While I was considering this thing , there was a sudden opening of the Temple-Glory in the Heavens . Which drew away my Spirit thereunto . Where I did see in the Hand of a bright Body , the Figure of a Heart clear as Crystal with Strings or Veins of Gold ; in the midst of which there was fixed a flaming Root , from whence branched out Tongues as so many divided Flames : by which I was answered that according to this figurative Representation it might be given me to understand , that the Root of pure Speech must proceed from the pure Heart of the Tri-une Deity , and so formed into Christ the Essential Word it self , first going forth in pure Cogitation , without sound or Voice ; whereby in this internal stillness , God discourses with the Soul , and the Soul with God , out of the Flaming Centre of this Tri-une Heart ; and from whence it may proceed and form it self into outward Organical Speech . Which will carry Tućh a fiery flaming Power and Efficacy , as shall beget the same Native Language in others , and open the Centres that have been shut up them ; that is to be understood of those that prepared and qualified to receive it , through the Faith and expectation of these Gifts . And it was said further , when ye see this great gift put forth ; it will be a certain sign that the gathering in of all Nations from far will be ; to the beholding and admiring of the first appearance of Christ in his Kingdom and Reign . Through these impregnable and extraordinary Gifts , the Holy Ghost will be made apparently manifest , that he is return'd , in order to restore and Build up what has been laid Wast and Desolate , here upon the Earth . § . XXXVII . The next Gift that is to accompany this Blessed day , is to find out and open the All-healing Pool , where the Corrupt and Putrifactious Matter , in the Body Elementary may through the continual rising Spring of this Water of Life , receive Clarifying and Healing . And where-ever these Waters of the Sanctuary do rise , there every thing shall be healed and maintain'd in Life , according to that Scripture , Ezek. 47. 9. So that according to the long date of Life designed for this State ; this River for Life must never cease to run through the Corporeal Forms . And whereas in the first appearances of this gift of healing in the Elijah Spirit , as a Type fore-runing Christ , and in the following Century of the Apostles , it was appropriated to them to convey vertue out of themselves for healing ; which they could not command at all times , for then they would have conquer'd all Sickness and Death in themselves ; But when this mighty Gift shall be restored again , it shall go on to fixation and Conquest of all Maladies . For the great evil of Sin will be taken out of the way , and so the suffering must cease . For the Inhabitants that live in this new planted Region shall not complain they are Sick : For they shall be forgiven their Iniquity , Isa. 33. 24. So that where Sin is taken out of the way , Sorrow and the Curse , which are the product of it , must needs cease . Also Zech. 3. 8 , 9 , 10. For behold I will , bring forth my Servant the Branch , &c. And I will remove the Iniquity of that Land in one Day . In that day saith the Lord , shall ye call every Man his Neighbour under the Vine , and under the Fig-tree . For if there should not be an Antidotal Medicine provided against all Corruptibility , it would be rather a Punishment than a Pleasure , to live in such a Body as should not be free from Infirmities , whereupon it was made manifest to be , that each one who should be counted worthy to be numbered among the first Fruits of the Resurrection-State , shall be as so many Trees of Life , that shall put forth the Golden Leaves for Medicine to themselves . Which shall be as a constant Imbalming to render their Bodies durable and Incorruptible . O Blessed and highly Marvelous and Wonderful , will this great Appearance of Christ in his Saints , be in its Time. For which it is only required of this Generation , that they gird up in the Faith , and be found in waiting and Preparation for it . § . XXXVIII . Now I do see in Spirit some Footsteps are already taken , in order to this translated State. An Election has been hereunto from the Eternal Court and Council in the Heavens , for the gathering such as shall be steady Pillars to bear up the Mountain of Holiness : upon which shall be written Emmanuel liveth and resteth here . But let it be known that this Ascent to the height of this Majestick Reign of Christ , and Arrival to this length of Days will not be all at once , but rising by Degrees ; There will be several Signs that will fore-run it . The Messengers for this end must go forth to Preach up the Faith and to draw forth an expectation of it , in such as shall be Selected hereunto : So that there will be some Bright Stars that will rise , and go forth as Lightning upon the Earth : receiving special Endowments and Spiritual gifts ; and in an eminent manner the Gift of discerning Spirits ; piercing into the very thoughts and intent of the Heart ; As Peter perceived the perverse design of Ananias and Sapphira , the Spirit of God within him opening it unto him . And so in the same manner will these things be made manifest again . For as the World in Age grows old , so the Mystery of iniquity will wax greater , by putting on and Counterfeiting the very Robe of Christ's Innocency and Truth : and also by a breaking forth of the dark Magick , as the more true and divine by way of Miraculous Working is coming forth . Therefore the Tri une Council in Heaven foreseeing this will raise up such as shall be of quick-sight , and sound Iudgment to detect and countermine , what would make the true thing questioned and invalued . Therefore the Lord will see it necessary to set his own Stamp , first for Immaculate purity , and next for great Powerfulness , to do and act in such a manner as none of the false Magicians shall be able to imitate , or stand before them . Thus the Lord will move himself step by step . And for length of Days , at first it may not arrive to above a Hundred Years , and so in every Generation there will be an Increase , as they grow stronger in Spirit , and work themselves more out of the Gross and Elementary Life ; for there will be skill and understanding given to draw in from the one pure Element . And there will also be outward Medicines discovered that have not yet been ; that will have a wonderful Efficacy for the preserving and fortifying Nature , and recovering the lost Paradisical Body . There is a Vein of Gold in Eternal Natures Garden , that has not yet been pierced into : which , when the Divine Artists shall be sent forth , shall be broken up and run most free , as the true Elixir appropriated and reserved for this Age , and a Soveraign help and Blessing to the Inhabitants of this new Kingdom . Now who would not rejoice to see the Dawnings and first breakin gs forth of this most Wonderful time ; for which end these Discoveries and Manifestations of the approaching time , have been given out through one that has been upon the Watch-Tower . Who has received Commission to declare what is here Written : for inviting and exciting all the Unbelieving as well as the Believing , the Ignorant as well as the Knowing , of what Name or Profession soever they be ; but especially the Philadelphian-Flock , that they may all take good notice of the present Season , or the Beginning of the Love-Reign . Wherein the true Philadelphian-State will be better understood , known and established . The Foundation whereof is already laid , whereby as flaming Stones of Love , the Fountain-Heart of God's love they will reach , to multiply therefrom as numberless Golden Sands and Drops of Love , as Seeds to overspread the Earth . For Lovesday shall now bear the Dominion over all the wrathful Properties , which shall all sink away , as this day of the Lords shall in Mortals Reign . § . XXXIX . One considerable thing I have more to open , which is , concerning the great Wonder seen in Heaven , ( mentioned by St. Iohn , ) of the Woman Cloathed with the Sun , and the Moon under her feet , of which there have gone forth many Interpretations and Calculations , of the time of her Travail and bringing forth the Man-Child . Now as to this , it is made manifest that her coming forth out of the Wilderness , will signify this great day of Dominion and Power over the Earth , as has been here made mention of . For there can be no Soveraignty of Rule and Command , till she has brought forth that Man-Child that is to Rule the Nations with a Rod of Iron . Now this Wilderness-State , ( according to the Spiritual and Mystical sence thereof ) is to be understood of a quiet Retirement , shelter and defence from the fury of the Dragon , where she is fed and nourisht with the true Manna and Eternal Word of Life , having free entercourse as St. Iohn had in the Isle of Patmos , with the superior Heavens for communications and discoveries , for such a time and season . As also that holy Birth that hath proceeded from her , is to remain in the Heavens till the number of Time shall be finished . Who shall come forth in the Male strength of a Godhead-might in some Persons both Males and Females , that shall be fitly Qualified to bear rule and to manage the Rod of Power ; according to that Type of the Rod put into Moses hand , by which he did all those great Miracles . For thus the Regency will be with a Superiority over all the outward Constellations , and changeable motions of the Planets ; all Sublunary things being put under their Feet . For the united Number of these High-born Spirits , will have their cloathing from that Sun , whose fixation is in the one unchangeable Element , unto which all other Elements must bow and be made Subject . Tho' there will not be wanting after all this attempts by the Satanical Spirit and Kingdom ; who will encompass and encamp against the Lamb and his Bride . But this will be permitted for that end , that the Omnipotent Rod put into their hands , may be more signally stretched out , to break all Combinations , and bring to nought all that would deal Treacherously against those , whose Persons the God-man hath taken up to magnifie his great Reign and Power in over all Nations of the Earth . And so that saying may be made good ; Micah 4. 8. And thou O Tower of the Flock , the strong hold of the Daughter of Sion , unto thee shall it come , even the first Dominion ; the Kingdom shall come to the Daughter of Ierusalem . § . XL. Now 't is given me to declare , that this is not only in future expectation , but that there has been already some consummation of this Prophecy . For a true Travail has gone forth , not by one only in singularity , but by many , who have been carried into the Spiritual Wilderness , in Abstraction and Seperation from all Worldly conversation , ascending upon the Eagle-Wing so high , as to acquaint themselves with the high Throne Dominions in the Heavenly places , that they might behold the patterns there that are to be imitated here below . And in this present time it is to be understood , that there is an earnest expectation and waiting for that Holy Birth that is ascended for to descend , as a rising Star in the pure Virgin-Heart : which will pass as Lightning from one to another in Wisdom , Power , and great Excellency , dilating it self as well into what is Visible as Invisible . And thus shall the Dominion be given to the Saints of the most High , according to that of Daniel , Chap. 7. Verse 18. and 27. § . XLI . Now I shall conclude this Subject with that word of Love-Caution and Command , which has been given to my self upon the opening of this Manifestation ; Which is , that ye to whose hands this shall come , do not put this time and day afar off . But be found in such a Posture and Spiritual habit of mind that you may be prepared , and have your Ear open'd to hear the Voice and Sound of the Seventh Angel , that goes forth to proclaim that the Kingdoms of this World are become the Kingdoms of the Lord and his Christ. Even so let all Unite with me in Spirit , to intercede for the descending of this Holy and pure Reign with Christ in Spirit ; till he shall appear in his Glorified Person , to consummate all that may make for the full Restauration of the whole Creation : Even so saith the Spirit and the Bride in him , who is the Amen . August 30. 1698. § . XLII . BEing awaked in the Morning , not only out of the Natural Sleep , but out of that which was more internal , there open'd in me an Expostulating Prayer , with my Lord for the full Manifestation of that Spirit , that might bring forth it self into a Working and Acting Power , for silencing of all carnal Reasonings , which proceeded from the fleshly Birth . Still querying why this Birth of Almighty Strength did stick in the place of breaking forth , seeing the Age of time every where call'd for it . Then was it Answered me , there is That wanting which has not been so clearly conceived and apprehended . Therefore in regard of this diligent inquiry made , behold now and see both thine own State and the State of others , that have travailed in a big Expectation with thee , what is pourtraid before the deep discerning Eye , which is the divided Tree of Good and Evil. The Root hereof was fixed in a twofold Soil , the one part of a dark Earthly mold , the other Transparent . That which grew up from the former was dead , dry , and withered , bearing no Fruit. In the other part one might see through every Branch , springing upwards from the Root such a Crystalline water of Life , as gave Nourishment to each part . Hence were sent forth heavy Groans , because of being burthen'd with the Corrupt and Dead part . Then was figured out the perfect Tree of Life , that fixt it self by this other . And the Fruits thereof by an Angel-Officer were pressed into a large Vessel , and emptied forth at the Root of the evil Part , which caused it to spring up in various fruitful Powers , which put forth from the Root and Essence of the Godhead-being . § . XLIII . This was shewed to me to figure out that in the Original State of Mankind , there was nothing of the divided Property known ; as after his Deviation from the infinite being of Good : which follow'd the evil Essences of Sin , that brought in Sorrow and Death , which could no way be cured but as the Fountain of Love open'd it self in that spark of God , which was yet left alive in him , springing up with an Oily healing : Coagulating and mingling with that Fire-life , that did lie as smothered under the Earthly part . Which through a warm breathing thereupon from the Tri-une being , gave a new Existency to a Divine and Spiritual Life ; which gradually put forth into every part appertaining to the Soul , with it's Bodily Members , which is the true and full Regeneration , that perfecteth and bringeth forth the new Creation , so that the Mortality sinks away into it own Abyss , from whence by the Serpents Guile it was stirr'd up and awaken'd . So from Christ the Tree of Life over-cloathing , the Tree of Death must disappear ; as the darkness is swallowed up in the Light , so Death is swallowed up in Life . Fulfilling that saying , O Death where is thy Sting , O Grave where is thy Victory ? When the deadly Poison thereof shall be extingushed , and the Lord who is the quickning Spirit enter into the Soul , and raise himself up to be it s transfigured Body . No less than this may be expected when we shall be Glorified with the self same Glory , wherewith the Father hath Glorified him ; having put Christ our Head into a Kingdom of all Power and Dominion . For if the first Adam had this Prerogative given to him , much more abundantly will the second , have it not only appropriated to himself singly , but to all that are incorporated into his Life and Nature . This must have its Birth-Day , brought forth into manifestation in its appointed Season . The signs of the near approaching of this Time , will be known as a fore-runner in the holy Seed that is sensible of it's great Oppression , by the unutterable Groans and Travailing in Pangs of Sorrow , till this mighty Lordly Birth of Power shall stretch forth beyond all Weakness and Minority : And hereby come to understand to what it is begotten again , and who is it's Father , as belonging to that Heavenly Family and Progeny , to whom all Kingdoms and Worlds do belong . Which being once made knowable for beliving in the truth hereof , it would call up from all these Terrestrial and inconsiderable Objects and things , wherein nothing but Mutation , Dissolution and Death can be hoped for . For it is the policy of the Prince of Darkness , to keep Souls ignorant of their Purchased Dowry and Crown . By presenting Terrene and Worldly things to baffle them out of their true Original Pedigree , and Right unto the Tree of Life . § . XLIV . Against which a particular Alarm I have heard for Caution and Warning ; not only to my self , but to all those who would not lose that Right that belongeth to the First-born Heirs . Who are with me excited to make our Claim to all that has been here mentioned of the Royal Immunities , which through overcoming and Conquest gain'd over the Temptations and Insinuations of the divided Tree , may each one come to be as Trees of Life , Springing from a new Modelled Paradisical Ground . Then shall we know what it is to have an eternal Life subsistency in our selves , with the true Antidote and all Soveraign Medicine , that may run into every part of healing . So that while in visible forms we yet appear , the Source from the God of Love will so diffuse himself as to preserve Immortality of Life , whereby all the latter Age of Miraculous Wonders and Amazing works shall put forth , as Bodily Vehicles are thus fitted and Sanctified , by the residing of the Holy Ghost . O Blessed will those Souls in a Thousand degrees be , that shall live this time to see , wherein Redemption shall be compleated fully . No Verbal Tongue , or Pen , can to the utmost Everlasting bounds of this Glorious State , be able to express . This Watch-word I only give as it was Sounded in me . That we rouse up from out of the Sleepy Earth ; Girding up and stretching forth our Angelical Wings , with our Eyes fixed upon the Heavens ; that they may so open as we may behold and see our Glorious Lord , who within that Sphear of Light , may descend into our own Essential Heavens . By and through which sight we may become Metamorphosed into the self same Glory , and with him of our lost Kingdom again be repossest ; as our Everlasting rest . So shall exulting Ioy and Praise throughout all Heavens and Earth be raised to him : Who was , and is , and shall be the Everlasting Elohim . § . XLV . As I was now much exercised in my Spirit , about the things relating to the Kingdom of Emmanuel , which moved me to supplicate ardently for it's appearance ; a quiet stillness of my mind I did feel hereupon , and this Word came to me , be not doubtful for in the Heavens there is a moving Power at hand , for the bringing forth of a new Model , as it shall be seen according to the similitude , presented to the deep seeing mind . To which appear'd a vast tract of inclosed Ground . The Walls thereof were very high and Splendorous in Light ; but the Earth at first sight seemed to be but dark Mold : but immediately there did rise such a flow and inundation of Chrystalline Waters , that no more Earth did appear , and in the midst thereof sprung up first a mighty Tree . And just at the dividing of the Branches , there was a glorious Face transcending far the brightness of the Sun , the Branches were laden with such oriental Fruit , that shed and disperst it self into this Crystalline Earth , which caused a springing up of many Plants round about this Tree . And there was a Voice Sounded from this Tree , saying , Come and see where your shelter and hiding may be . Then a twoleaved Gate did open , and I with some others known to me , were by a Guardian-Angel brought in , each one was to know their Lot wherein they were to stand , and their proper Tree . For as these Plants did Spring and Flourish , so it should be an Emblem of the new Created Form , which was Christ in us , whose Name we are to bear : the Lord in Rightcousness Springeth and Liveth here . For the overshadowing Tree in the midst , should them nourish and feed continually , till unto a full grown Stature they should reach . This was said to be that inward and secret Fold , that no devouring Beast , or any thing that was hurtful should hereinto invade . For it is the Glorious Lebanon , which according to the Prophecy shall have its day for all powerfull Fruitfulness , each one sitting under his own Tree shall Eat and abundantly be satisfied : So that there shall be no occasion for wandering out . For a strong Inclosure here shall be for the Elect Ones , to possess great Bliss and Felicity . Then it was further hinted to me , that a new date of Life here should be known , different from those that Scattered are , and have not found the way of entrance into this Fold . § . XLVI . The next Morning waiting and considering this Opening ; it was shewed to me further , that all this did but make ready and prepare for Christ , to present to his Father the First Fruits of such as he hath fully Redeemed . Upon which did open a further Mystery by way of Similitude : of a Rock all set with Fire-sparkling Stones , by which all the whole Earth was enlighten'd with its Glory . And it was signified to me , that the Plants I saw in the inclosed Ground when to full Ripeness they did attain , they were to be delivered up to the Father by the Lord Christ , to be fixed so in God as their Munition-Rock , as to be in no danger of being shaken or shattered any more . All Impower'd from this Rock of Wonders these Stones shall be : so that the Worldly Inhabitants shall be amazed and tremble for fear , at the brightness of their Appearance , as being the first Fruits the Lamb hath offered up to his Father . Blessed are those that shall be counted worthy to be thus taken into God , who their Covering , Strength , Power and Glory , to the rest of the Creation for Provocation and Emulation evidenced shall be . That they may also know that they must first become little Sprigs and Plants , to prepare them for this higher State. For none can come here to be fixed , till to a Christed Stature they can reach . Thus the Kingdom of Christ must have its beginning and increase upon the Earth ; which must be surrendered up to the Father , to make the new Creation compleat . In swallowing up all into his own Deified Being , and so out of his Eternal Virgin-Womb which he has in himself , brings forth distinct Figures in the Image of his own Glory , as so many bright numerous Stars out of the everlasting Morning : in which there shall be no fear of any Mutation or Change , for God will fix himself upon them in the All-fulness of his Deity , Creating new Heavens for their Habitual Place of that God that shall never be defaced , this will be exulting Ioy , when all pure Spirits shall again return to their Everlasting Rest , and Dwelling place which is God , All in All. [ One thing Omitted in the former part of this Vision , ( viz ) That each Plant had the face of the Person whom it was assigned for , which darted forth from that Face which was fixed in the middle Tree , whereby each one might know their own , and lay claim thereto . ] February 25. A Call to the Shunamite to put on the Armour of Light , with her Shield of Faith. § . XLVII . AWake , Awake , O Shunamite , lead on , lead on the narrow Path of Faith : a Track that few have understood , but now the Time and Age doth require that this hidden way should be made manifest , for great Conquests . No carnal Weapon or outward Battelier can compare with these that are to be execised as Divine Archers in the Faith : In the Lamb's Battles no noise is to be heard , but all Softness and Meekness is , by which the Arrows do hit , and whereby the great Goliah doth fall ; so that this Conquest shall appear not to be of Man , but God shall here act from the stilness of his own Deep , wherein he will manifest himself to be all in all . § . XLVIII . After this there appeared a strait Line of a Scarlet Colour , which by an Angel did seem to be fasten'd on the Top of our Habitation , and it reached up to the Heavens . Then my Spirit asked what this meant , and it was answer'd , It is a sign of the Covenant of Faith that is confirmed betwixt me and thee and thy Houshold ; that so ye may be saved from the Iericho Curse that will come upon the Earth , which Curse is spread over all this outward Prnciple . For there is Confusion and Distress to be read every where , and that not only among the Earthly minded , but even among the more Enlightned and better Disciplin'd : all which carries a direful Face , so that no Peace is to be found neither without the Fold , or hardly within it , but Divisions in every place . Therefore this Word of Advertisement is given from the true Natural Mother , cautioning you to retire and keep out of both the Outward and the more Refined Societies of Mortals , that are not yet redeemed out of the Animal and Sensitive Life . Then further it was intimated that our Spirits should fly up by this Scarlet line of Faith , which would direct us there where a Door of Heaven is open ; through which we should pass , and have an immediate access to the Father of of our Spirits . And accordingly entrance was made by the Spirit 's might , that did Mount the Soul up , where was sitting the Glory of the Majesty , Co-mingled with all variety of Glories , that is not to be discribed , with the Glorified Person on one side of it , and the Princess Wisdom on the other ; the Court being all filled with Angelical Spirits : that waited in all obedience to receive their Commands , and moved in and out in that Principle . Then was it said to my Spirit , This is the Peaccable Region , which I know your Spirits do delight greatly to be found in ; for in the Mortal World , where your visible Figures do stand , Wars and Confusions are apt to meet upon the outward Part : Therefore here is prepared for you quiet Mansions in this City of Refuge , which is alotted to be the Dwelling Place for your high-born Spirits to resort unto . And know , that this Priviledge you shall have above others , ascending out of Time into Eternity , and descending out of Eternity into Time. Whereby ye shall know and understand , what is expedient to be known that relates to you in your own Native Kingdom ; for ye are but Strangers in the Visible World , and are not thence to regard at all that which lies in a Changeable State , but to trust and confide for what your eternal Patronage shall from that upper World produce ; which will be Blessings of another kind then what the Earth can give , which ye are to rejoice exceedingly in : Then said the true Mother of our Spirits , ye now know full well where your Treasure is , to the which let your Hearts be evermore ascending , and taking your residence in Heavenly places with your Iesus . § . XLIX . Then did I enquire , How was to be the conveyance of these Blessed Heavenly Stores that so necessary is , to shew forth from what descent we come according to our Spiritual Birth ? To which Answer was made , you know the way is only by the Spirits Flight , which in the strong Power of Faith you must take from the fulness of the God-head , which dwelleth in your Christ , the manifold Powers and Gifts , that may be for the adorning of that high and holy Calling . Your Lord would not be spared in this matter , he grudgeth not to give plenteously , because it makes for his Honour , that his Spouse and Bride , especially such as do Represent her , should be extraordinarly Dignified and Endowed . But the Way for this , is to be as a Bucket that goes down deep into a Well , so the Spirit of Faith is to ascend into the Heights , and then to descend down into the Deeps , whereout the excellency of all Massy Treasure must be brought up . For it is expedient that when the Spirtual Births , are near to the full Age grown up , they should come into some possession of the Revenues and Dowries that are alloted to them : These are not to live so Poor and Mean , as others that have not hereunto attained . Therefore ye of This Society are called to be upon your Strict Watch , and gird up your strength of Faith hereunto ; for it is Spiritual Industry that must give the increase of these Celestial Riches : consider therefore and know what is the Hope of your High-Calling hereunto , for where God has given great manifestations of his Mind and Counsel , there he expects they should accordingly pursue , to fetch out all of the Weighty Prize . § . L. Now this high Favour will not only be appropriated to a Peculiar Number , but more generally will be extended even to the saving of Nations and Kingdoms , from those Calamities and Iudgments that might well be feared and expected , by reason of the Violence and Oppressions every where , with the Abominations and Spiritual Wickednesses . For what Cure else can now be prescribed for the repairing of these Ruines , and making up of these Breaches , whether they be Spiritual , or whether they be Carnal ? Must it not be by the Rod which shall strike the Rock , so that the Waters of the Spirit shall gush forth , and overflow , for Healing ? These Waters verily will be for distruction to all that Springs out of the evil Ground of Nature , and will overwhelm and drown the Briars and Thorns of the Wildernessed-Earth . So on the other side these Holy Waters of the Spirit will Feed , Nourish , and Strengthen , every Birth of Life that hath been conceived by the Spirit ; till it shall grow up to that Maturity , as entrusted it may be with a Kingdom . And these are those that shall stand up in this latter Day on the Earth , to bless the Nations with the good Things and Treasures out of This Mountain , that standeth open to all the four Quarters of the Earth . To which there will be a flying as of swift Dromedaries from the North , and from the South , and from the Rising of the Sun unto the going down of the same . For reports will so sound forth every where of the great Powers , Goodnesses , and Glories of the Majesty of Christ here appearing with his Saints , that shall draw together the Scattered and Dispersed : that through all the thick Clouds and Darknesses they may break away , and make their entrance hereinto . § . LI. Then it was further shewed to me concerning This Nation , that as Light and Knowledge was breaking forth as a mighty Stream upon it , so it should still go on further to increase and multiply , and many should now run to and fro here , for the opening of the Fountains and Deeps of such Blessings , as therewithal the whole Earth should be covered : and this Land become as a Springing Paradise . And no devouring Beast , or Hurtful Thing shall abide in it : but the Holy People shall be for Bulwarks , and a Flaming Wall of Defence to it . Which Blessed Day is near at hand : for which upon our Watch-Tower we are all charged to stand , and to be found in a Readiness to entertain this Ioyful Message , with all the Pretious and Weighty things that therein are Prophesied of . But here caution is given , that all do stand in a ready posture , yielding to Wisdom's Divine Discipline , who well instructs her Children to be obedient to the Law of Love , whereby they will be able to stop that Flying Roll of the Curse which is going forth : and to open the Heavens , out of which may descend Flying Angels , who will proclaim to this Island , and to all Nations and Tribes of the Earth , the everlasting Gospel of Love , Good-Will , and Peace ; whereby all Internal and External Wars may cease . Which will open a torrent of boundless Blessings upon the World. In the assured Faith of this , and all the Prophesies here mention'd , let us in Harmonious Concord and Unity wait and agree . Amen . FINIS . THE CONTENTS . Sect. 1. A Prospect of the Holy Mountain of PERAZIM , and of the Great Earthquake . 2. of the Succeeding Transfiguration . 3. A Description of the North side of the Mountain , and of its Gates . 4. The City of SALVATION in the North. 5 , 6 , 7 , 8. A Description of the South-side , and of its Gates . 9 , 10 , 11. A Description of the East-side , and of its Courts . 12 to 20. A Description of the West-side , and of the Mysteries of Seperated Souls . 20 , 21. Of Prophets and Pastors in the Regions of the Dead . 22 , 23 , 24. The manner of CHRIST's Deputation to his Nazarites , and the Enterance of the Kingdom of the LILY. 25 , 26 , 27 , 28. The Restauration of the Patriarchal Longevity : and the First Resurrection . 29 to 38. A Resolution concerning the Communion , Laws and Customs of the Inhabitants of this Mountain : and of certain Miraculous Gifts and Powers . 38 , 39 , 40 , 41. The Present Preparations for this Kingdoms Appearance . 42 , 43 , and 44. The Great Angelical Medicine . 45. to the end . An Alarm to the Children of the Kingdom , and the Covenant of Faith made with them , in order to a Great and Glorious Revolution Approaching . ERRATA . Page 3. line 16. for soundess read soundness . p 5 l 10 f impartial r Imperial . p 7 l 10 after be add , l 18 f desires r desire . l 20 after Tradition add Colon. l 24 f these r those . p 8 l 14 f last r lost . l 17 f Revolution r Renovation . p 10 l 29 f layd r lag'd . l 30 f that is , r that [ it ] is . p 11 l 4 f the r there . p 12 l 4 f the r this . p 18 l 4 f Nature-Spring , r Nature spring . p 22 l 14 f one r ones . p 25 l 1 f them r [ in ] them ibid f that r that [ are ] . 
A51572	----	The Messias of the Christians and the Jewes held forth in a discourse between a Christian, and a Iew obstinately adhering to his strange opinions, & the forced interpretations of scripture, wherein Christ the true savior of the whole world is described from the prophets and likewise that false and counterfeited Messias of the Jewes, who in vaine is expected by that nation to this very day, is discovered / written first in Hebrew, but now rendered into English by Paul Isaiah, a Jew born, but now a converted and baptized Christian. Münster, Sebastian, 1489-1552. This text is an enriched version of the TCP digital transcription A51572 of text R42183 in the English Short Title Catalog (Wing M3039A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 180 KB of XML-encoded text transcribed from 129 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A51572 Wing M3039A ESTC R42183 24125658 ocm 24125658 109666 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51572) Transcribed from: (Early English Books Online ; image set 109666) Images scanned from microfilm: (Early English books, 1641-1700 ; 1707:17) The Messias of the Christians and the Jewes held forth in a discourse between a Christian, and a Iew obstinately adhering to his strange opinions, & the forced interpretations of scripture, wherein Christ the true savior of the whole world is described from the prophets and likewise that false and counterfeited Messias of the Jewes, who in vaine is expected by that nation to this very day, is discovered / written first in Hebrew, but now rendered into English by Paul Isaiah, a Jew born, but now a converted and baptized Christian. Münster, Sebastian, 1489-1552. Eliazar Bar-Isajah. [16], 240 p. Printed by William Hunt, London : 1655. Attributed to Sebastian Münster by Wing and NUC pre-1956 imprints. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Jesus Christ -- Messiahship. Messiah -- Prophecies. Messiah -- Judaism. A51572 R42183 (Wing M3039A). civilwar no The Messias of the Christians, and the Jewes; held forth in a discourse, between a Christian, and a Iew obstinately adhering to his strange Münster, Sebastian 1655 33703 17 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2002-01 TCP Assigned for keying and markup 2002-02 SPi Global Keyed and coded from ProQuest page images 2002-03 TCP Staff (Oxford) Sampled and proofread 2002-03 Judith Siefring Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion THE MESSIAS OF THE Christians , and the Iewes ; Held forth in a Discourse , between a Christian , and a Iew obstinately adhering to his strange opinions , & the forced interpretations of Scripture . Wherein , Christ the true Savior of the whole world , is described from the Prophets , and likewise that false and counterfeited Messias of the Jewes , who in vaine is expected by that Nation to this very day , is discovered . Written first in Hebréw , but now rendered into English by PAUL ISAIAH , a Jew born , but now a converted and baptized Christian . Psal. 78.37 . For their heart was not right with him , neither were they stedfast in his Covenant . Psal. 119.80 . Let my heart be sound in thy statutes , that I be not ashamed . London , Printed by William Hunt , 1655. To the Reverend and Learned Mr Richard Parr , Minister of the Gospell at Camberwell . Paul Isaiah , a converted Jew , wisheth all happinesse of body and soule , both in this life and the next , through Christ Jesus our Lord . Reverend Sir , THE many favours which I have received from you , as to the refreshing of body , with the outward things of this life , and to the comforting of my soul , with your most Christian instructions , and spirituall consolations , have emboldened me thus to returne you my thanks , and to make publick Testimony unto the world , how much I am obliged to you ; and I hope I shall not doe injury to your goodnesse , by openly publishing my gratitude , as also by craving your further countenance towards me and my poor endeavours , that this discourse between a Christian and a Jew , written by the greatly learned Sebastian Munster , may goe abroad under your name . The discourse was first written by him in the Hebrew Tongue wch is a language , wherein I know you had rather read it , then in my Englsh. But since my dear and blessed Savior , has been gratiously pleased to cal me into his Vineyard , I have resolved by his grace , not to be idle in it , but shall most gladly set my selfe to any worke , whereby I may advantage the Christian cause , though it bee but by knocking a pinne into the Building , or by bringing a little Goats haire to furnish the Ark . They that could not offer a Lamb , were accepted if they brought only a Pigeon . And I read in the Holy Gospell , where Christ commended the widow that gave into the Treasury , but two Mites . And as for my selfe , I hope I shal not be rejected , though my present worke bee onely a Translation ; wherein yet I would be very gladly emploied , might I be so happy , as to be acquainted by your learned selfe or some others , with what books are written in Hebrew , which would bee most usefull in the Christian Church , by being translated into English . For as in former times the Gibeonites lived among my Countrie men the Jewes , as hewers of wood , and drawers of water ; so I that am a Jew by birth , though now by God's grace a Christian , doe desire to live and be serviceable to the Christian Church , though it bee by performing the meanest offices , since King David himself thought it would no way disparage him , to be a dore-keeper in God's house . The Lord of his great mercie preserve the whole Church , and add dailie unto it ( even from among my native Countrie men , the Jewes ) such as shall bee saved ; which is the dailie praier of him who Honours you , and begs your favourable interpretation of this his presumption . Reverend Sir , Your most bounden poor Servant in Christ Jesus , PAUL ISAIAH . To the Christian Reader . Christian Reader , And ( blessed bee the Father of our Lord Iesus Christ , who hath made that consanguinity between us , through the bloud of his Sonne ) that I can now say , My deare Christian brother ; AFter that it had pleased God , who separated mee from my mothers womb , and called me by his grace , to reveale his Sonne in me , that I might obey that Gospell , which once I disobeyed ; and that I began an openly to make profession of the Christian faith , I met with continuall opposition from those of my Countrymen , who have yet their minds blinded , and the vaile remaining upon their hearts untaken away ; having experimentally found the words of our Saviour true , If any man will come after me , let him deny himselfe , and take up his crosse , and follow mee , St Mat. 16.24 . While I lived among my Countrymen , the Iewes , and did communicate with them in the Iewish Religion , it was my great sinne and unhappinesse ( as it was likewise theirs ) to be eager against the Truth of the Gospell . And though wee daily read the Prophets , in the reading whereof , I have learned this excellent Lesson , since I became a Christian , viz. That we do then understand the Prophets aright , when we find Christ in them . But when I read them formerly in the Synagogues , there was such a thick mist before our eies , and our fore-fathers wooll had so stopt our eares , that wee would neither see nor heare any thing concerning Christ ; much lesse would wee endure to heare that any of the holy Prophets had prophecied against us , as such who rejected the true Messias , & ( in him ) our salvation . So that we might be truly compared to a blind man , holding a looking Glasse before him ; wherein , though the blinde man cannot see his owne face , yet the standers by can easily discerne whose face it is , which is represented in the glasse . And here I could wish , it were no more with my Country men , than a mist before their eies , and wooll in their eares ; but there is likewise a stone , a flint stone in their hearts ; which if the Christian Magistrates among whom they live , did not keep a strict watch over them , would soon be in their hands , to stone Christ to death , were he againe in their reach , and likewise to stone all such who professe his name , and expect salvation in his blood . And though perhaps there may not be now in England , any great numbers of professed Iewes ( some to my owne knowledge there are , who have their synagogues , and there exercise Iudaisme ) Yet , they who live here , as often as they are bound to use their office of Prayer ( which is twice a day ) so often are they bound to blaspheme Christ , and to curse him , and all true Christians which beleeve in him . To make evident proof whereof , I have now by mee , the very forms of Prayer in Hebrew , which are injoined them to make use of : And which I should have translated into English , but that I suppose such horrid blasphemies will doe best being concealed in a language that is here knowne only to the Learned , then if they should bee made common by being translated for every vulgar eye . Meane while , I have here adventured to bee a Translator of a safer worke , and upon better Termes . It is a discourse , as thou seest , between a Iew and a Christian , written at first in Hebrew by a greatly learned Author , the Learned Munster , who was himselfe a Translator , but of the best worke in the world , the Holy Bible . In this discourse thou wilt meet with many strange fancies and conceits of my Country men , the Iewes , concerning that Messiah of theirs , whose comming they still expect , and expect that when hee comes , hee should have Wife and Children ( see page 191 ) And that he should have a sonne to succeed after him in the Kingdome page 195. And that themselves should then swim in an Ocean of sensuall delights . For the Paradise which they look for then , is only of a Tempora●● Messias purchasing , and for carnall Disciples to injoy . And to say truth , these carnall Iewes ( who are such as the Iew in this discourse ) have very large soules , as being capable of two Canaans ( could they get them ) and thinking they can never flow in milke and honey enough . But the answers which the other speaker in this Dialogue , to wit , the Christian , gives to the absurd conceites of his obstinate opposer , and especially towards the latter end of this book , in the solid close ( page 225 ) scourging the Iewes with a rod of their owne making , stabbing them with their own sword , and cutting their stiffe necks with the rasor of the Gospell . I hope these answers will render this discourse not only delightfull , but beneficiall unto the Reader , and not altogether uprofitable to the Translator , who though he be poor , as to the outward blessings of this life , yet he blesseth God that has made him rich through his Sonne , in the promises of the next . And however , that he may not eate the bread of idlenesse , or live like a drone in the hive of Christs Church ; he here hūbly desires the Christian Reader to take notice , that hee is ready to offer himselfe willing for any honest imploiment , whereby he may preserve himselfe and family , from scandalous want ; but especially whereby I may be an instrument ( though never so mean an one ) to do service to the Church of Christ , by putting my shoulders under to beare his Crosse . I will keep thee no longer from entring into the house , then while at the threshold of it , I have begged thy Prayers for the conversion of the Iewes , and that my Country men may be brought into that light of the Gospell , which by Gods blessings , I my selfe doe now enjoy , Who am Thine in our Saviour Christ Iesus , P. I. A Disputation of a Christian with an obstinate Iew . Christian . IS that man who comes to meet me a Iew ? truly his face & forme shew him to be a man . I know what to doe , I will salute him in Hebrew , and I shall easily know whether he be a Iew or not . If he be a Iew , he will answer in Hebrew , but if he be not a Iew , he will hold his peace , not knowing what I say . God save you , O Iew . Iew . And God save you ; how know you me to be a Iew , that you speake so in Hebrew with me ? art thou a Iew and one of our people ? Christian . I am not a Iew , neither of thy people , neither am I acquainted with you ; but from the form of your face , I knew you to be a Iew : For you Iewes have a peculiar colour of face , different from the form and figure of other men ; which thing hath often fill'd me with admiration , for you are black and uncomely , and not white as other men . Iew . It is a wonder , if wee be uncomely , why you Christians doe so love our women , and they seem to you more beautifull then your owne . Christian . Your women indeed are more comely than your men , but you seduce them most corruptly . Iew . Nay , seeing we are the elect people of God , and his inheritance , we are more comely than all the Nations of the earth ; as it is written in Daniel , that the countenances of the Iewish children appeared fairer and fatter in flesh then all the other childrens . And Iosephus the historian hath written , that Pompey did admire , and said , blessed is that Nation in which so faire young men are found ; you see our people by the testimony of Scripture , are of an excellent beauty , and not uncomely as you affirme , which may be proved to you by the very fruits ; for there are many fruits which in the blossome are white , and when they come to maturity , grow black : such are Damsins and Sloes : but they that appear red in the blossome , when they grow ripe , become white , as apples and peaches , and let these be spoken for example sake . The Isralites who are free from menstruous blood , have not in their originall any drop of rednesse ; but the Gentiles , who doe not dread that uncleanness , nor abstaine from women in the time when they ought to abstaine , they in their originall contract a certaine rednesse , and for that cause their fruit , namely their children , are white . Moreover the unchast Gentiles in the day time doe generate , and doe behold Images and beautifull shapes , and beget sons like them , such as we read was done by Iacob , in Genesis , where it is said , and the sheep conceived when they came to drinke , &c. Gen. 30. 39. Christian . Your arguments doe not wel answer the proposed businesse ; for Isaac being an upright man , just , and fearing God , and departing from evill , begat his first born son , read Gen. 25. 25. and not white ; also David the sonne of Iesse was ruddie , having beautifull eies , 1 Sam. 16.12 . And whereas you adde , that you are more comely than any people , that is proved false in our time , forasmuch as not one amongst a thousand is found in the Nation , who is of a comely countenance ; the reason whereof know , is this , because you no longer are Gods inheritance , and beloved people , but rather yee are an abomination in his eies , and a stink in his nostrils , wherefore he hath left you , so that you goe wandring up and down as sheep which are without a pastor , and have no certaine dwelling in any place . Iew . I see you manage your businesse with reproaches and rebukes , as you were wont commonly to do with us . Have you not read what Isaias wrote concerning us ? Isa. 52. 14. namely , his form is estranged from men , and his countenance unlike the sons of men . We are unlike men by reason of our many tribulations and injuries which wee suffer by the Gentiles , amongst whom we are disperst . Christian . You have not yet told me , why the women amongst you are more beautifull than the men , and are not so easily known as the men . Iew . Because you Christians doe not so much reproach them , as the men ; moreover wee adorne them with excellent apparell , that they may find favour in your eies , and we by them obtaine what we desire , and it may bee well with us by reason of them , and our soules may live for their sakes among the Gentiles ; as it is written , and they intreated Abraham well for Sarahs sake , because she was a woman of a comely countenance , Gen. 12. 16. But I am ashamed to speake with thee in publick , in the sight of those that passe by and repasse . If you please come with mee into my chamber , and there we will speake together more concerning these things . Christian . Goe and I will follow you ; for I have many things in my heart to speak to you , and now for a long time I have not entred the house of any Iew . What doth that white circle signifie , which I see written on the wals , round about the chamber , having this inscription ? tarry without thou Lilith . Iew . We by this circle drive away the Devill , lest he enter and hurt the infant newly borne , for our Rabbies say , that Lilith is a certaine Ghost , having the shape of an abortive , born of an impure birth , saving that he hath wings . Christian . Thou tellest me strange things , but goe on and tell me what more your Masters write concerning this thing . Iew . I will . Know therefore that our wise men judge thus ; that Adam the first parent begat devils , spirits , and ghosts , and you shall be constrained to bee of their opinion , forasmuch as we finde not those creatures in the number of the other workes of creation ; but many of these have a bodie and a soule , they are multiplied and die as other men , and againe there are many spirits which are created without a body , and of these it is said ; which the Lord created that hee might make , which were not yet made but created ; such were those Devils whose soules hee had created , but did not make their bodies , because the Sabbath was at hand , and the Lord was forc'd to rest from all his works , which hee had created that hee might make ; but those which are created with a body and a soule , as men proceeded from him , then came Lilith to Adam , hee not knowing , for he had not a body by which hee might bee knowne , and did preserve his seed from him . But Adam was created from the beginning , and devils , and spirits , and ghosts , proceeded from him , which we draw from this . Adam was an hundred and thirty yeares old , and begat in his likenesse and image ; whereby is signified , that he begat not in his likeness and image , untill the hundred and thirteth yeare , Gen. 5.5 . Christian . Declare to mee better the mentioned text of Scripture , which the Lord created that he might make , because I understand it not according to your words . Iew . The Scripture saith thus , which the Lord created that he might make ; and not thus , which the Lord created and made , to signifie that God created al things by a certain word , and was not tired nor weary , for he did not make , but created all things by a certaine vvord out of nothing , speaking to them as to Artificers , that they should bring forth things out of themselves ; as vvhen he said , let the earth bring forth , let the vvaters bring forth ; therefore the Scripture saith , vvhich the LORD created that hee might make , that is , commit to others that they might make them ; but hee did determine , and told how all things should bee made . After this sort is the creation of Devils , who were created in the even of the sabbath , as our wise men of good memory have recorded . The holy day shone upon them , and their making was not altogether finished , but were sent into the aire imperfect , partly communicating with man , and partly with Angels : They eate and drinke , they increase in off-spring as men , they flie through the aire , they ascend and steale away things within a garment ; and for the most part their speeches are lies , neither dare they appeare in the sight of God , seeing it is written , the wicked shall not dwell with thee ; and when it is said in Genesis , Gen. 36. 24. that Anas found Iemim in the desert , hee would signifie Devils , wherefore Iemim is writ without Iod , to signifie that the Devils were left imperfect after the six daies of creation , for the holy day of the Sabbath began to enter , and hence it is that they shun the Sabbath , as it is written in Exodus , Exod. 12. 42. it is a night of observations to you , to wit , that you should beware of those injurious spirits ; on the Sabbath no Devill , or other evill assault need be feared , for they all flie to the dark mountains , neither doe they appeare all the Sabbath day , because that is the holy day , and they are unclean ; but when the Sabbath is ended , they returne to fall upon men and hurt them ; and therefore we say ; let the beauty of the Lord our God be upon us , Psal. 90. 17. which Psalme is against Devils , and hath that commendation , that by it we may put to flight those noxious spirits , who are called the snares of the sons of men ; as it is written , Psal. 91. 10. evill shall not be devised against thee , neither shall the rod approach thy Tabernacle , and because those Devils were made of Adam the first parent , in those hundred and thirty yeares wherein hee was sequestred from his wife , being made I say of his seed , therefore they are called the snares and plagues of men , and the mentioned Psalme , and the 91 Psalme , doth conteine a hundred and thirty sayings with this verse , with length of daies thou shalt satisfie him , &c. and Adam left this calamity to his posterity , as it were by right of inheritance , that when at night they had felt the flux of nature , from thence Devils , hurtfull and malitious , to men are born : Therefore the Law saith , thou shalt beware of every evill thing , to wit , lest man in the day time take in any spirits , which in the night may cast him into uncleannesse , by Belial's meanes , who is called an evill eye , and he appeareth sometimes in the shape of a woman , & is also called Lilith , that is a night-ghost . Moreover , wee must observe , that those faunes who are so engendred of the seed of man , when the man dies , who is their father , they all meet together , to touch and defile him ; and therefore our wise men have commanded us to make circles about the man , and remember certain words , whereby they are put to flight , and dare not enter the circle , to touch the funerall . Moreover they have taught us to make seven circles , to drive away seven troops of hurtfull angels which there met together , which they gather from hence , because it is written , Iob 5.19 . in six troubles he shall deliver thee , and in the seventh , evill shall not touch thee . Evill , that is Belial ; for they flie away from those circles ; wherefore those circles must bee made by the grave , that presently after the writing of them , they may put in the carkasse into the grave , and no delay at all be made in letting downe the coffin , lest any evill touch it . Christian . This is great folly in you Iewes , yea madnesse of heart , when you affirme , that God left any creature unperfect or uncomplete , seeing it is written in the worke of creation , The Heaven and the Earth were finished , and all the host of them , Gen. 2.2 . and in another place it is said , The worke of the Creator is perfect , Deut. 32. 4 : if that bee true , how dare you say , God made any work imperfect ? do you think the hand of the Lord is shortned , that he cannot finish any thing , or that he wants power that he cannot bring to an end any certaine work ? But verily your tongue speaks a lie , and your mouth doth meditate perversenesse , it conceives labour , and bringeth forth vanity ; you erre after the same manner in the whole heaven , when you say , the Moon from the beginning was equall with the Sun . But I desire to heare you tell me , what your wise men write of this matter . Iew . The Scripture saith thus , the Lord made two great lights ; and afterwards it saith , a greater light , and a lesser light , where wee must note , that the lights from the beginning , were equal in brightnesse , but God lessened one ; and the reason why it was diminisht in its light , was pride , and unjust accusation , or complaint ; for it is written , evill shall not dwell with thee ; and he that telleth lies shall not tarry in thy sight . Truly there is nothing more hatefull before God , then an unjust complaint : As it is written , he that slanders his neighbour in secret , him will I destroy , and who hath eies lifted up , and a proud heart , him I cannot behold ; and because the Moone did complaine of her fellow , God humbled her ; you ask me how she complained ; I 'll tell you ; see , saith shee , it is not meet that it should be said of thee , that thou couldst not make divers sons : Then saith God to her ; goe thou and be lesse in light , therefore the Moon was confounded , and diminisht in light for her sin ; and when hee shewed himselfe mercifull to her , and gave the opening of the mouth to the penitent , and to those that converted themselves from their whole heart to him , shee was received into favour . Our wise men being moved by this , have writ ; that man should never cease to make repentance , and should not say , my iniquity is greater than can be remitted , but if hee be converted , the Lord receives him ; as it is written , the Lord desires not the death of a sinner , Ezek. 33.11 . Christian . Thou hast done well in concluding that repentance is shadowed out by the diminishing of the Moone , for the story thou hast told mee is a parable , and not the truth , as many of you have falsely thought ; for the Moone hath not life , soule , or spirit , whereby she might love or hate , but God hath created it from the beginning , a lesser light to rule the night , and hath not diminisht it , as you falsely assert . But heare what the Prophet saith ; thus saith the Lord , Ier. 10. 2. learne not according to the way of the Gentiles , and be not afraid of the signes of heaven , as the Gentiles feare them . Behold , the Gentiles beleeved such things , who knew not the living God . Moreover it is not written that the Moon did envy the Sun , and did desire to rule in the world : why therefore do you believe such things , which the Philosophers never thought ? who affirme that the Moone hath no light of her selfe , but receives her brightnesse from the Sun , as doe all the stars , for the Sunne alone is light of it selfe ; and hence it is , that the Moon and Starres have lesse light than the Sun , which may easily bee demonstrated from the eclipse of the Moone , when the earth hinders the beames of the Sunne from touching the body of the Moone ; and if you desire to heare , I 'll tell you in short the cause of the eclipse of the Moon . Forasmuch as the Moone of it selfe hath no light , but receives its splendor from the Sun ; know , that these two lights alwaies in the middle of the Month , do stand one against another , and though the earth be in the middle , yet because the body of the Moon for the most part doth bow down either towards the north , or towards the south , the shadow of the earth cannot hinder the beames of the Sunne from touching & inlightning the Moon . But when the Moone in the time of the opposition is in the point of the head of the Dragon , or neer , to wit , twelve degrees lower , the Moon is darkned , sometimes wholly , sometimes in part , according as it is more or lesse distant from the mentioned head , which I will not here discusse in many words ; therefore I will turn my selfe to another thing . You say that the Iewes shall celebrate a great Feast in the latter times , in which they shall eat one common Oxe , which in the meane while is fed in a certaine great mountaine , and Leviathan , that is a great fish salted from the beginning of the world , and kept for the just , and they shall drinke wine from the first six daies reserved together with the grapes ; I desire to know from you if this be true . Iew . It is true , our wise men speak of the Leviathan , that hee was slain immediately after the first six daies ; for the scripture saith , that God created great whales , and without doubt there was two of them , but God slew the one , namely the female , and did season it with salt , and reserves it for the just . This we gather from hence , because the Text hath tanimin with one ( jod ) and not with two ; and peradventure for this cause it is not written in the fifth day , and it so came to passe , as in the other two daies , because that existence was unperfect , by reason of the killing the of female , wch doth not want a mystery . It is moreover written in Isaiah , In that day the Lord with his sore and great , and strong sword , shall punish Leviathan the piercing Serpent , even Leviathan that crooked Serpent , and hee shall slay the Dragon that is in the sea . You see the Scripture speaks of one Whale ; neither was it Gods will , that he by bringing forth young , should multiply himself in the sea , for otherwaies no man could go to sea without danger . Againe , it is written in the 104 Psalme 26. There is that Leviathan , whom thou hast made to play therein , the Prophet saith that in the singular number , and masculine gender , therefore the female was kill'd , especially seeing it is manifest , that at the first God created male and female : concerning the Feast , it is written , canst thou draw out Leviathan with an hook , or his tongue with a cord which thou lettest down ? hee who made him , can make his sword to approach unto him , &c. And it is written , the companions shall prepare him for a banquet , and the Merchants shall divide him amongst them . Moreover God planted a Garden of pleasure . And againe it is written , The branch of my plantations shall be the work of my hands , that I may be glorified , signifying a Garden of the best fruits : And I pray you who shall eat these ? truly now they are eat by none , but are reserved for the just , against the time to come . Christ . You make mee laugh when you bring Scripture authorities , and interpret them according to your folly , & understanding them according to the letter , whē notwithstanding they are Metaphors . It is true , God created great Whales , but 't is fals that he presētly slew the female , forsomuch as at this day , great Whales are found in the sea , that is , the greatest fishes that devour the lesser ; therefore powerfull Kings are compared to Whales , who afflict and oppresse the poore , but the Lord can easily slay them , although in strength they bee not inferiour to the Whales of the sea , this is the mind of Ezekiel . Moreover , whereas you assert , one of the Whales was slaine by God , you are constrained to say , Ionas was swallowed up by one , seeing there was not another in the sea . But heare what the Prophet writes of himselfe , and the Lord prepared a great fish to devoure Ionah . The Lord brought not a great fish , or that Whale from the end of the world , which was left in the beginning of the world , but that Whale which by providence was found in that sea ; this the Lord did ordaine to swallow up Ionah . And if you object , a Whale or Leviathan , and a great fish , are unlike ; I answer , that is not true , seeing the Rabbies do expound the word tannim for a great fish , do you think that fish was a little one , which swallowed up Ionah , and kept him alive three daies and three nights in his belly ? What you bring out of the Psalmes , I shortly avoid thus ; there the singular number is taken for the plurall , which you know is frequent in the Hebrew , as , a man , oxe , sheep , &c. Moreover , you deprave that place brought out of Iob , for the Lord doth not say there , the companions shall eat the Leviathan : but he speaks after this manner ; shall the companions and associates make a banquet of him , or shall the Merchants divide him amongst them ? after the manner of those who buy fishes , and divide them into parts , and that place may have this interpretation : Will the companions dig a pit to draw him thither out of the sea by their hissing , and take him ? doe you see how unhappily the Fathers have understood and expounded that place ? this also is very false , and a great errour amongst you , that the just in the world to come , shall eat temporall food , and corporall bread ; the flesh of beasts and fish , herbs , and corn of which bread is made , which we need in this life , where wee grow and doe beget an off-spring , and doe renew that which is appaired in our body by the adjection of meat . But in the world to come and resurrection of the dead , it is farre otherwaies with us ; for then man shall be by the resurrection , a new creature , and renewed upon their former bones , like that vision in Ezekiel , when the Lord God did raise up his people , saying , I will lay sinews upon you , and will bring up flesh upon you , and will cover you with skin , and put breath in you , and ye shall live . Wherfore your Rabbies have said in the secrets of the Law , that there is in the neibe , a very stiffe bone , which being put in the fire , is not hurt by it , and being put into the ground , doth not putrifie , and they affirm the resurrection of the body doth increase by that . So also it is in Genesis , and the Lord made● made I say upon the bone , sinewes , flesh and skin , and breathed into her the breath of life and brought her to Adam , tha● by this mystery he might foreshew , although man shoul● dye , yet hee should rise in the same body , and should be mad● a building of nerves , bones , and flesh joined together , which should not be dissolved ; wherefore Adam called her bone of my bone , because the resurrection of man should be in his first bones of eternall life . Then the just no longer shall eat corporall bread , which doth not free from death , neither drink wine which the earth doth bring forth , but shall eate the bread of Angels , that is , as the just shall live in the spirit as Angels ; so they shall eate food which shal not putrifie nor perish , neither shall the elect of God , want any longer the light of the Sun by day , neither shall the Moone give them light by night ; but the Lord shall be a perpetuall light to them , and their God shall bee their glory , and they shal then eat spiritual fruits , because eye hath not seen those things which God will doe for them who wait upon him . See Isaiah concerning this place , in the 60 chap. above mentioned , & thou shalt find many things in the text , which are not to bee understood according to the bare sense of the letter , as you erroneously doe for the most part , but in spirit and in truth ; if in the future world , according to your errour , there were bodily eating , there should be also death , and consequently another resurrection , which is false , and a great errour ; for it is sowne in this world a mortall body , and shall rise in the resurrection of the just , immortall , for they shall then be as the Angels of God which are in heaven , and shall never die . And to conclude , you now see , that those men are witlesse , who say that the just in the future world shall eat a common Oxe , and that salted Whale , and shall drinke wine which Paradice brought forth , seeing that the just in the future world , shall not live in the earth , but in the heavens with God . Blessed is the man who shall eate bread in the Kingdome of God . But I will propound another question to you , and I desire you to answer me to it . The question is this , why doe not you Iewes believe in in our Messias , seeing that in him all the prophecies are fulfilled , which are written concerning him in the Law and the Prophets ; but do make your faces more hard than a rock , yea though with open eies you see there is no salvation in the earth for the people , who walk in darknesse , and see no light ? Iew . If I would answer , peradventure you would be displeased , but who , being so provok'd can refrain speaking , especially seeing the zeale of the house of the Lord hath eaten mee up , and the reproaches of them who reproach God are fallen upon me . You aske why wee believe not in the Messias , neither receive him as you doe : to wch I answer you thus : In your Christ the words of the Prophets are not fulfilled , which they did foretell concerning the Messias , neither are the mysteries of the Law fulfilled ; although wee know the time of his comming is not far off ; and therefore through all generations , they which are of the seed of David with great desire do expect in their daies the comming of salvation , and the time of the King Messiah . Christian . And why , I pray you , doth that your Messias so long delay his comming to deliver you out of your tribulations in which you are ? or how can GOD himselfe see for this so long time , your calamity which you suffer in this captivity , and doth not deliver you out of your troubles , executing judgement upon your enemies ? why doth he suffer you so to wander through the world , as sheep which have no shepherd ? Consider , that you have not a certaine and constant dwelling place . I desire to know the reason , why God hath cast you from him so many yeares , nor doth at any time remember you for your good : For when of old he punisht your fathers for their sins , when they were converted , and did confesse , and praied unto him in their banishment , he forthwith delivered them , and sent them a deliverer , why doth hee not the same in this time of your grievous captivity ? Iew . Know you not that his wisdome and his counsels are not to be searcht into , which do so far exceed our apprehensions ? as it is written , The Lord is terrible in his counsell towards the sons of men ; we know not , neither can we apprehend his wisdome and prudence , or find it out , and know it , but he knows what he doth . Christian . I wonder at this your answer , when you say , you know not the cause why God hath cast you out of his presence , & surely it must needs be for some great sin , such as you never committed from the beginning of the world , you , or your fathers , whatsoever it is . Furthermore , when you say the comming of the Messias is nigh , tell me I pray , what that is , which is recited in the Talmud . When Rabbi Ioshua the son of Levi did aske Elias when the Messias would come , and where is he ? he answered , at Rome amongst the weake ; and going thither hee found him . If hee was then at Rome , doubtlesse he is come and borne already , and yee expect him in vaine . Iew . The Messias is not yet come , but he was borne in the time of the destruction of the Temple , which the book Haggadoth , that is , the book of insinuations or denuntiations doth shew . Christian . If hee was borne in the time of the desolation , from which time almost a thousand and five hundred yeares are now past , and at this day hee is not yet come , when I pray you , or how will hee come , seeing that it is not allowed in nature , for any man to live a thousand and five hundred yeares . Iew . You know the first men lived a long time , and that to the flood , as some came almost to the thousandth yeare ; but Elias and Enoch did live much longer , whom God kept alive , and who live to this very day ; so the Messias being borne along time before , is yet preserved in life . Christian . Where therefore and in what place is he at this day ? is he yet at Rome ? Iew . It may easily bee demonstrated from scripture , where he is . Consider , the first Adam in his first estate was in the earthly paradice , but because of his sin , he was cast forth from thence , as saith the Scripture , God sent him out of the garden of pleasure . It followes therefore , that he who was free from the punishment of Adam should bee in Paradice ; so our wise men have said , in the book of denuntiations . Christian . I doe not well understand what you would signifie by the word denunciations , therefore before you proceed , declare that word to mee . Iew . Know therefore , with us are three kinds of books , one kind of books we call the 24. which commonly are called the Bible , and on these wee beleeve firmely , and with a perfect faith , because they were written by the Prophets , and other godly men , to whom the Lord made known his will , and did reveal mysteries . Another kind is called the Talmud , and is an Exposition or explanation o● the precepts of the Law ; fo● there are in the Law of Moses 613 precepts , and all these are explained in the Talmud ; i● which booke we also beleeve as in an exposition of precepts , which are in the hands of our Rabbies , who received it from their Fathers , and their Fathers received it from the Prophets , and they received it from God . Thirdly , wee have a kinde of books , which is called Medras , which signifies an inquisition or discussion of matters , and we commonly interpret it , a common opinion ; for there what every man thought , and what seemed right to him , hee wrote down ; wherefore they which believe these writings , do well , and he that doth not believe them , wrongs not himselfe . Some wise men say , and have also left it in writing to us , that the Messias shall not be borne , untill the time of our deliverance is come , or shall draw nigh , that he may bring us out of that captivity ; and I rather assent to this opinion , than their judgement , who say the Messias is borne long agoe , namely , in the time of the of the desolation of the Temple , and we call the mentioned inquisition by another name , Haggada , that is , a denunciation ; for it is nothing else but a certaine denunciation , whereby one man signifies any thing to another . Christian . Is the Messias alwaies at Rome , according to their opinion , who thought hee was at Rome ? Iew . Hee is not alwaies at Rome , but at that time hee was seene there ; for Elias said to Rabbi Ioshua the son of Levi , that at that time he should find him there , and he might be seen for a certaine cause which is signified in Haggadoth , but which I meane not to reveale to you , nor to any other Christian , forasmuch as I know , our words are an abomination in your eyes , and therefore we write such mysteries in the Tables of our heart . Christian . Disclose to mee I pray you , what he did at Rome , or what he will do these , and why he will rather goe thither than to another place ; and do not conceale it from me . Iew . Because you have so earnestly intreated me , I will tell you , but see you disclose it not to others , for you know how they are wont to deride us , when they have heard our secrets . Haggada saith , the Messias remaines at Rome , untill he destroy it , as we read concerning Moses our Law-giver who was bred up in the house of Pharoah , untill at length he took vengeance of him , and drowned all his people in the sea and he came not presently after hee was borne , and delivered Israel , but after many yeares , when the Lord God gave him command , then hee came and said to Pharaoh ; Thus saith the Lord , let my people goe that they may serve me . So the Messias when the fulnesse of time is come , shall come to the Pope by the command of God , and shall say to him , let my people go that they may serve me , then I say the Messias shall be said to have come , and till that time , he is not said to be come : But neither is the Messias called , as David the King was not King , or anointed the same day wherin he was borne , but after that Samuel had anointed him by the commandement of God , then was hee anointed King , So when Elias hath anointed the Messias by the commandement of God , then shal he be the Messias , and shall come ; these things are out of Haggada . Christian . You tell me strange things , but all your words seem to be more like a lie than truth , for the Prophets of the Lord have taught far otherwaies ; neither are the words of Haggada , true in this , when it will compare Moses to Christ , and the Egyptian captivity , to the captivity of this time . For the Israelites in Egypt , did serve onely Pharoah ; for it is thus written ; Moses said to Pharaoh , let my people goe , &c. for he alone , without another King , had the government over Israel , and when he would not let them go , God with a strong hand , and a stretcht out arme , and with great judgement , brought them forth . But in the present captivity , the Iewes are not only under the power of the Pope , but are disperst and scattered into the foure parts of the world ; seeing it is so , how can the Pope by his power and authority let them goe , who are not at all found under his dominiō ? Furthermore Moses delaid not after his nativity , but fourscore years , after which he delivered Israel ; and when I turne my selfe to the words of the Thalmud , which saith , the Messias is born , but hitherto hath delaid his comming , now a thousand and five hundred yeares ; I easily conclude , that the words of the Thalmud are false , or the first comparison foolish . I would have you at least to take this to heart , this very long captivity , which hath no end or bound , nor any consolation , all which your fathers had in the captivity of Babel , yea after that they offended God by their manifold abominations , worshipping Idols , and profaning the Sabbath , and other solemnities , and turning away from all the commandements of God , proclaimed by Moses ; & when they did these things , God sent the Prophets to them , to dehort them , and he reproved them by manifold rebukes , the Prophets telling them , unlesse they did breake off , they should bee carried out of their owne land , and should fall into the hands of their enemies . Loe , you see , that even in the worst times , they had Prophets who did threaten them , and againe gave them words of comfort , speaking to their hearts , even in that houre when they committed the evill ; likewise in the houre wherein they went into banishment out of their owne land , the Prophets came to them and comforted them , and the Lord revealed to them the end of their captivity by the Prophet Ieremiah , and they were in the captivity but seventy yeares ; but in the Moderne captivity , there is not a Prophet , there is no comforting vision , but the captivity daily becomes more grievous , and all the bounds of the captivity , which the wise men have set , are past a long time agoe , and we are certain , the word of our Creator shall remain , & stands firme to eternity , neither shall be accomplisht from good into evill , but from evill into good , as it appears concerning Egypt , when hee began to count the end of that captivity from the nativity of Isaac . The same appeares concerning the Ninevites , who when they had committed all wickednesse , so soon as they repented of the evils , God was mercifull to them . But in this your captivity , you indeed doe observe the Sabbath and solemnities , and other commandments of God , which your fathers before the Babylonish captivity , and in the captivity did not keepe , when they had altogether forgot the Law of Moses : but notwithstanding all this , when the time of seventy years was fulfilled , they were delivered . But is it not written , keep ye judgement and do justice , for my salvation is near to come , and my righteousnesse to be revealed ? blessed is the man that doth this , and the son of man that laieth hold on it , keeping the Sabbath from polluting it . From this we gather , when the Israelits do keep the Sabbath , and make repentance , they are not banisht from their own land . But in the modern captivity the Iewes keepe the Sabbath , and other precepts of God , they make repentance , they pray , and give almes , why therefore doth not the Messias come ? see how often they have made a great and solemn repentance with their whole heart , and whole soule , and all their strength , that the end of their captivity might bee revealed to them , but their prayer was not heard , they did that , especially in the 5262 yeare of the world , which was the 1502 yeare of Christ , when all the Iewes made a publick repentance through all their habitations , in all the earth , and through the whole captivity , and that almost for a whole yeare , both young men and old men , women and children , such a repentance as was never heard of in the foregoing ages , and they did it for the comming of the Messias , but all in vaine ; for there was nothing revealed to them , neither token , or any signe ; not to speake of any greater thing , and truly that thing is a great wonder , a hissing , and clapping of hands to all who heare it , that nothing doth help them , not law , nor repentance , not prayer , neither any almes , all which they doe daily ; is not this a manifest signe , that the Messias is already come ? but because you refuse to believe this word , the keeping of the Law , and the works of your hands are nothing . Hence we may conclude thus ; if for repentance your freedome shall come , and the gathering together of your scattering , ye shall never be redeemed , forsomuch as you have alwaies been a rebellious people , and of a stiffe neck . Moreover , you see and know , how vaine the words of Rabbi are , who are here doubtfull , and perplext , and disagreeing amongst themselves : One hath said , the Messias shall not come , but in a generation which is wholly righteous , or in a generation which is wholly wicked , and so thought Rabbi Iohanan the son of Lacae , proving it thus : In a generation which is wholly guilty , because it is thus written , and hee saw there was no man , and he wondred that there was no intercessour , therefore his arme brought salvation unto him , and his righteousnesse it sustained him . Also in a generation which is wholly cleane , because it is thus written , and all thy people shall be just , they shall possesse the earth for ever . Also Rabbi Eleeser saith , if the Israelites shall make repentance , they shall immediately bee redeemed , seeing it is written , turne or make repentance , O backsliding children , to which Rabbi Ioshua answers thus , was it not said , you have sold your selves for nought in your idolatry , and shall bee redeemed without monie , namely , by repentance , and good works ? Hence wee gather , that the Rabbies themselves were doubtfull , whether the congregation of the captivity should bee made by repentance or not , and wee now already see , repentance hath profited you nothing ; therfore all the words of the Rabbies which they speak concerning the modern captivity , are mere lies and errours , and that verse cited out of Isa. hee saw there was no man , &c. doth justly agree with Iesus our Saviour , in the houre of his passion , who saw none to repent ; and for this cause it is rightly said , repent ye backsliding children , as if he should say , if they shall repent over this thing , and yet receive him , they shall immediately bee delivered : and this is the true repentance , and the good workes which yee should do , to remove the stumbling block out of your hearts , and believe in the living God , and in the Messias , who is sent for salvation both to you and to us ; then shall be fulfilled this saying of Scripture , they that wait upon the Lord , shall renew their strength ; they shall mount up with wings as Eagles , they shall run and not bee weary , &c. for in the time when the Iewes shall receive unto themselves the Messias of the Lord , they shall be called the waiters upon the Lord , and he shall give them power and strength , and every good thing as from the beginning , whereupon it is added , then they shal renew their strength , they mount up with wings as Eagles , and they shall be renewed like an Eagle , which if hee live to the tenth yeare , hee ascends aloft to the face of the Heaven , untill hee approach to the heat of the fire , and then casts himselfe through the exceeding heat into the sea , and being made naked , is renewed , and other feathers will grow in him . I desire you to heare me againe what Haggai saith concerning the comming of Christ , Hag. 2.6 . to the 10. For thus saith the Lord of Hosts , yet once it is a little while , and I will shake the Heavens and the earth , and the sea , and the dry land , and I will shake all Nations , and the desire of all Nations shall come , and I will fill this house with glory , saith the Lord of Hosts ; the silver and the gold is mine , saith the Lord of Hosts . The glory of this house shal be greater than of the former , saith the Lord of Hosts , and in this place will I give peace saith the Lord of Hosts . Behold , the Prophet saith , yet a little while ; but if the Messias were not yet come , the Prophet had spoke false , seeing from the time of the Prophet , to our times , above two thousand yeares are past . Hee saith moreover , the glory of this latter house , shall be greater than of the first ; but what was that great glory , saving that our Messias did appeare in that second Temple , doing there signs and wonders , such as were never done in the whole world ; he also taught the people , and shewed them the way to eternall life . Iew . Our Masters do speak otherwaies here , namely , that the second house is therefore called the greater , because it stood 10 years longer ; for the first house stood 110 yeares , but the second stood 120. Christian . This answer is empty and foolish ; for not for so little time the second could bee said to bee greater , since that in all other things , it was lesse than the first house : For as it is said , many of the Priests and Levites , of the chiefe fathers and Elders of the people , who saw the first house , when the foundations of the second house were laid , and they standing by , saw it , they wept with a great voice , because that second house was as nothing in respect of the first , because the vessels of the first house were of gold , but of the second they were of brasse . And moreover , in the second house were wanting ten signs , which were done in the first sanctuary to the Fathers , as the Rabbies write . 1. A woman did not make an aborsement , by reason of the smell of the sanctified flesh : 2. The holy flesh did not stink or was corrupt . 3. A flye was never seene where the sacrifices were slain . 4. The High Priest had no nightly uncleannesse in the time of the solemne sacrifice . 5. The raine did not quench the fire by the holy place , burning continually in the pile of wood . 6. The wind did not scatter the pillar of smoak , ascending straight towards heaven . 7. Mouldines or corruption was not found in the pot of Manna , in the two loaves , and in the shew bread . 8. They stood upright in the Temple , and when they bowed downe to worship , they had roome enough . 9. A Serpent , or a scorpion did never hurt in the city Ierusalem . 10. Neither did ever any man say to his fellow , my place is so straight , that I cannot remaine in Ierusalem . Moreover , five other things were in the first Temple , which were not in the second ; namely these ; the arke , with the propitiatory , and the cherubims , fire sent from heaven , the holy spirit , Vrim and Thummim , that is , certaine holy mysteries on the brest-plate of the chiefe Priest . You see now , that the second house was not greater than the first , because of the 10 yeares . I will also add this , that your Rabbies speak not the truth , when they say , that they shall build a third Temple in the Land of Israel , and then the Messias shall come , seeing the Prophet doth speake plainly here , this is the last house , shewing as it were by his finger , the house which was then built , and was then standing ; that house I say shall be in greater glory than the former . But I desire to know from whence you Iewes have it , that there shall be a third Temple . Iew . I will tell you . Our wise men of good memorie say , that Abraham called that place a mountaine , but Isaac called it a field , and Iacob a house ; for , because Iacob about night came to that place , the holiness and dignity of that place was revealed to him , therefore these three fathers did foreshew , three Temples to be in Israel , two to bee destroyed , and one to remaine for ever . Abraham called that place a mountaine , he saith , in the mountaine the Lord shall be seen . This is the mountaine of desolation , concerning wch they write in the Medras , or narration of the Psalmes , with my voice will I cry unto the Lord , namely , when as yet the temple stood firme ; but when that is destroied , from whence doth he answer ? he adds , the Lord hath heard me from his holy mountaine . Moreover , that the second house was to be destroid they prove from this , because Isaac called that place a field , as it is written , Isaac went forth to pray in the field . And Ieremiah saith , Zion shall bee plowed as a field . Moreover , the third Temple , which shall never be destroied , Iacob called the house of the Lord God ; and concerning that the Prophet writes , the glory of this latter house shall be greater than of the former . And againe it is written , I will bee to her saith the Lord , a wall of fire round about , and the glory in the midst of her , and Exo. 15.17 . The sanctuary of the Lord which thy hands have establisht . The two first houses were made with the hands of men , therefore they had no stability , according to that , in vaine doe they labour who build it ; therefore Iacob called that temple a house that should alwaies endure , and not as others , a mountaine , a field , and therefore hee presently subjoines , this is no other but the house of God . And Ieremiah saith , behold the daies come saith the Lord , and the City shall bee built to the Lord , &c. and at length concluding , hee adds , it shall not be pluckt up , nor thrown down any more for ever . And Isa. saith , it shall come to passe in the last daies , that the mountaine of the Lords house shall bee established in the top of the mountains . This is the mountaine of the Lord which Abraham did shew , and shall be exalted above the hils , alluding to Isaac , who called it a field ; but by that which is added , the mountaine of the house of God ; hee would signifie the house of Iacob , of which hee saith in another place , Come yee and let us go up to the mountaine of the Lord , to the house of the God of Iacob , which shall remaine firm . Moreover , the Scripture in Genesis hath shewed to us these 3 houses , when it thrice makes mention of the place , where the lodging of Iacob is described , in the place of the house of God ; for you find it there , that Iacob came to the place , tooke the stones of the place , and slept in that place ; he hapned into that place , when the Sun was set , whereby was signified the destruction of the first house . He gathered the stones of the place , being scattered in the destruction of the first Temple , and laid them under his head , being to rest upon them all night , whereby is signified the building of the second Temple , which should not continue long ; but because he slept quietly there , a third Temple was also signified , in which they being without strength , shall againe bee refreshed , and shall rest in their beds , and every man shall sit under his owne vine , and under his owne fig-tree , without all feare . Christian . I can heare you no longer in this businesse , you so much wrest your selfe , and the Scripture of God , and doe sharpen your wit to pervert the word of God ; for this exposition which you have brought , is unmeete , and very unfit for the purpose , being upheld by no foundation , especially forsomuch as the Prophet hath spoke so plainly ; that latter house , as if hee should say , that house which you see with your eies , that last shall be in greater glory than the first , if he had said the latter house , and had not added that , you might have some appearing reason , although that place which you bring concerning the three fathers , is not agreeable to our purpose ; therefore wee finde a first and a second house , but we find not a third . Iew . What you write concerning the first and second house , is this ; if the Israelites had not sinned , they should not have had but the first Temple , and it should have been worthy to be builded by the hand of God , according to that , Thy hands have establisht the sanctuary of the Lord ; but because they sinned , they were the cause why that Temple was built by the hands of men , as also the second ; and hence it is that they had no firmnesse , according to that , they labour in vain who build it , and the Lord himselfe shall by himselfe build Ierusalem , and fulfill that Scripture , thy hands have established the sanctuary of the Lord : and that , I will be to thee a fiery wal round about thee , and for a glory in the midst of thee . And then also shal the saying of our Prophet be confirmed , the glory of this latter house , shall bee greater than of the first , and hee hath not said , of the second , than of the first . Christian . You multiply words , and cite many places of Scripture , but beside the purpose ; if sinnes were the cause of the desolation of the first and second Temple , the third Temple which you expect , shall never be built , because you sinne without ceasing , and ye say , that because of your sins , the Messias defers his comming : If this be true , this your third Temple shall never be built , which you say shall be , and shall be built by the hands of God : whereof notwithstanding , neither the Scripture nor the Prophets doe make mention , but yee out of your owne braine have invented this opinion , to seduce the simple . Iew . If the truth doth not stand for us , how I pray was that latter house in greater glory than the former ? Christian . I will tell you , and I have told you already ; for this cause the second house was greater than the first , because the Lord of the Temple came into his Temple , as the Prophet Malachi did Prophecy . Behold , I send my Angell , and hee shall prepare the way before my face , and the Lord shall suddenly come to his Temple , whom ye seek , and the angell of the Testament , whom ye desire : behold , he commeth saith the Lord of Hosts . This prophecy without all deniall , doth agree with the King Messias , who hath come , and was seen of men , as I shewed above even now . Iew . I said above , there are some amongst our Rabbies , who beleeved the Messias was born in the desolation of the second Temple , but was not yet come , because when hee shall come , he shall do great signes , and his heart shall bee exalted in the waies of the Lord , but hee shall come and command the Pope , and all the Kings of the people , saying , let the people of the Lord go to serve him ; and then hee shall doe signes before the rebellious , neither shall he feare them , and shall remaine in the City of Rome , untill he destroy it , and then he shall bring forth the people of God . Christian . You have not yet told mee the reason , why your Messias doth so long delay , and deferre his comming . Iew . I have told you already , that I know not ; but our Rabbies say , that Ierusalem was wasted for no other cause , but because they did breake the Sabbath , and for the transgression of the Sabbath , they were driven out of their own land into banishment , and the chiefe good which at this day is found amongst our banished , is the keeping of the Sabbath , as it is written , thus saith the Lord , keepe ye judgement and doe justice , for my salvation is neer to come , and my righteousnesse to bee revealed . Blessed is the man that doth this , and the sonne of man that laieth hold on it , that keepeth the Sabbath from polluting it . He saith , my salvation is neere to come , if you make your waies good , departing from evill ; for repentance withholds the comming of the Messias ; and if all the Israelites did feare God , his salvation would be near to them : for redemption depends upon repentance ; as it is written , and the Lord thy God will turne thy captivity , if thou wilt turne to the Lord thy God with all thy heart , and with thy whole soul . And again he saith , blessed is the man which doth this , namely , keeping the Sabbath , for that is worthy to be separated from other daies , in meat and drinke , and more comely apparell , and this as to the body ; but concerning the soule , that ought to be emptied of all the businesses of this world . Christian . I have said above , if the people dispers'd in the captivity must be gathered together by repentance , ye shall never be delivered , seeing that you are alwaies a rebellious people , and of a stiffe neck . Iew . Heare what Ezechiel saith , I will doe it not for your sakes , O house of Israel , &c. and he saith , I will bring you out from amongst the people , &c. And againe hee saith in the Law , I will remember them for my first covenant , &c. From this wee think , that for the goodnesse of God , and righteousnesse of the Fathers , and not for our own righteousnesse , we shall come out of captivity . Wee see also how the Rabbies have been perplext here , whether they should come out of captivity by repentance or not . Wherefore Rabbi Iohanan saith , that the sonne of David shall not come , but in a generation which is wholly just , or in a generation which is wholly guilty of sin . And Rabbi Eleiser saith , if the Israelites shall make repentance , they shall immediately be delivered , seeing it is written , returne yee backsliding children . To which Rabbi Ioshua doth answer ; was it not now said , ye are sold for nought , &c. Here we see , that our fathers were doutful , whether we should be delivered from banishment by repentance or not , because the sayings of Scripture do seem to disagree amongst themselves , which difference shall be thus composed ; that many Israelites shall bee converted by repentance , after that they have seene the signes of deliverance ; and therefore it is said , hee saw that there was not a man that did repent , untill hee saw the beginning of the salvation : and notwithstanding , some remaining wicked and rebellious , shall come out with the multitude of repenting Israelites , and shall dye in the journey , and shall not enter into the Land of Israel . Christian . Tell mee I pray you , what signes shall be in the gathering together of your dispersion . Iew . The first signe of our salvation , shall be this : That the peo - of this world shall fall , and we shall rise , and the people shall be as it were bound before our face , that no man dare lift a hand or foot , unlesse he first fall down and humble himself before our presence : And the reason of this is , although the judgements of God have come upon us , yet we cease not to follow him , knowing that his judgements are good ; and when his judgements do come into the earth , then the inhabitants of the world are instructed , and learn to do justice , for because of them the world stands . If we remembred the name of other gods amongst our enemies , under whom wee live , wee might bee delivered from their oppression , & might be in dignity and magnificence , as well as they ; but because we refuse to do this , we suffer afflictions which hurt us not , but we are purified by them , and our sinne is consumed , that not any reliques or any spots doe remain in us , and when God doth chastise us in this captivity for our sins , we cease not to hope in him , neither do we despaire , but that in his own time we may be delivered . Christian . And why I beseech you have your Rabbies appointed you so many bounds , which now are all past , and your Messias is not yet come , neither have you any hope that he will come ? Iew . Our Rabbies were much troubled and disquieted , therefore they set some neare bound , lest the common people should despaire , and cast off their hope of freedome . Christian . Thus your Rabbies doe seduce the simple Iewes who live amongst you , by saying , expect a little while there , and expect a little while there , and behold you have no salvation nor redemptiō . But tel me another sign , and tell me what shall be when your redemption shal come . Iew . The Israelites shall not fall away as other Nations , who shall so much be abolisht , that even the remembrance of their name shall not remaine ; but the Israelites shall be so re-united amongst the Nations , that in every place they shall bee one people , although now they are banisht and cast out into every part of the world , for in the latter daies they shall returne to their dignity , and shall be greater than all the Nations of the earth , for then shall judgement draw nigh , that the wicked may bee abolisht , who are amongst them . And this shall be that day , when the Lord will send his Angell to cleare the way before the congregation of the banished , lest they should find in their way any adversary , and evill encounter ; but because the end of the banishment is not revealed , neither explained in the book of Daniel , when it is said , because the sayings are shut up and sealed , untill the time of the end : therefore 't is said in Malachi , for he shall suddenly come , no man knowing the day of the comming of the Lord , who is King , Messias , and Angell of the Testament , or the Angell of the Testament is spoken of Elijah . Moreover , that day shall be like fire , purifying the rust from the silver , for so the wicked shal be separated from the godly , and the wicked shall fall away , and the residue shall remaine just ; for that day shall bee a day of judgement , when the Lord shall doe judgement between the wicked and the godly , the godly shall be his inheritance , and hee shall have mercy upon them , that the evill touch them not , which shall consume the wicked , and they shall see the good of Ierusalem , and the peace of Israel , all the daies of their life , to wit , theirs who then shal be alive in the congregation of the dispersion , when the redeemer shall come in their daies . And the Lord shall raise those that shall not be alive , from the dead , namely , the just , that they may see the peace of Israel ; and God shall send Elijah the Prophet for the good of Israel , and shall bring back again his soul , which did ascend into Heaven , to a body formed like his first body ; for his first body was turned into earth , and every element did passe into its element ; and after that hee hath quickned him in body onely , he shall send him to Israel before the day of judgement , to admonish the Fathers , and likewise the children , that they should turne themselves to God , with the whole heart , and they which shall repent , they shall be delivered from the day of judgement . Christian . Thou hast told mee strange things , that even the dead , in the comming of the Messiah , shall live againe , and Elias shall returne , and the just shall see their redeemer the Messias , and they shall rejoice with him : but these things shall be in the second and last comming of the Messias , that is , in the end of the world , and not in his first comming , as you thinke ; and if you vouchsafe to heare , I will tell you something concerning the resurrection of the dead , and I will tell you the truth . We read in Isa. Thy dead men shall live , together with my dead body shall they arise : awake and sing yee that dwell in the dust , for thy dew is as the dew of herbs , and the earth shall cast out the dead . Where he signifies the second comming of the Messias to judgement , when God himselfe in the day of judgement , shall raise the dead to life . The same is also in the Prophecy of Daniel , and many of them that sleepe in the dust of the earth , shall awake , that is , the resurrection of the dead to life , shall be common to all the just , and the wicked shall also receive their bodies , but to be punished in them , and in their soules , and dye perpetually . Moreover , when the Prophet saith ( thy dead ) hee directs his speech to God ; and then a voice shall come from heaven , and shall say to them , awake and sing ye that dwell in the dust . So when he saith ( they dew ) he speakes figuratively to God ; for as the dew doth quicken , and cause the herbes to grow up , so the dew of divine power shall quicken the dead , and the earth shall cast forth her dead , that is , God shall condemne the wicked , and thrust them out into hell , but the just shall goe with Christ into eternall life , and then the present world shall have an end , and the elect shall be with God in the Kingdome of heaven for ever and ever , but the wicked shall be shut up together with the devill into hell , from whence they shall never be delivered ; as it is said in the same place , some shall awake to eternall life , but some to reproaches , and to perpetuall abomination . Behold , this is our faith concerning the resurrection of the dead , and so also our holy Prophets have taught . Iew . Our Rabbies also have taught us , how we should beleeve , but after another manner ; for they have said , the resurrection of the dead shall bee for all the just , and for some wicked , for the Lord shal cast forth those that be dead , that is , the wicked to the earth , but that cannot give them life . Moreover , the dead which then the Lord shall raise to life , shall not differ from other men in the use of humane life , for they shall have a free choice of good and evill ; for therefore he saith , some to eternall life , but some unto reproaches , and eternall abomination , untill at length they come into contempt , and a continuall consummation , that no part of good shall come to them , but even as the Prophet saith , at that time the earth shall be filled with the knowledge of the Lord . Then the abundance of divine knowledge shal so much increase , that the faith of God shall never be wanting , neither shall man bee changed , but to good , and to perfection , and many Iewes say these things shall be before the daies of the Messias , at which time miracles without number shal come to passe . Christian . And here you likewise erre , seeing all these miracles are fulfilled already , some few excepted , which shall come to passe in the second comming of the Messias , namely in the end of the world , when God and the Messias shall come to judge the quick and the dead , for the Messias is come already , and hath quickned the dead , some from a corporall death , & some from a spirituall death . At this day Idols have ceas'd in the world ; as it is written , The earth is filled with the knowledge of the Lord ; for all Nations professe at this day , one God . At this day much people walk to the house of the God of Iacob , which is the congregation of the faithfull beleeving in Christ , who also figuratively are called the spirituall Ierusalem . At this day the wolfe remaines with the Lamb ; that is , the wicked and devourer , with the meeke , and doth not hurt him . Peace also was through the whole world in those daies , when Christ was born ; for then one man , namely Octavianus , did reigne over the whole world in peace . But in the world to come , which is the kingdome of Christ , there shall bee peace without end ; now the Ports of Ierusalem are open , that every one that will may enter , and the mountain of the Lord is established upon the top of the mountaines , and is lifted above the hils . To day in the heavenly Ierusalem , which is the City of beleevers in Christ , who is already , come , a voice of weeping and mourning shall no more bee heard there , but beleevers in Christ shall remaine there , not onely five hundred yeares , but for ever . But yee Iewes do not understand this word , as Isaias hath prophecied , the Ox knoweth his owner , and the Asse his Masters crib ; but Israel doth not know , my people doth not consider : as if hee should say ; they would not understand and walke in a right way ; interpreting places of Scripture according to their owne fancies , knowing that their words are defended by no truth , as I will explaine below , where they say Christ shal have sons and daughters . And is it not written in the Thalmud , in the Treatise Nisa , that the Messias shall not come , till the soules bee perfected from the body , that is , brought out of that closet , from whence the soules shall come which are created , for they so call the body : Know therfore , their words are empty and foolish , when they frame expositiōs of things to come , for they doe it to triumph , and obstinately to remain in their errour , lest if they repented , and stood off from their purpose , they should lie under shame and disgrace ; but they themselves confesse , they dare not for the people , sing a recantation , for otherwise they should be killed , because they have so blinded the eyes of the common people , with their false consolations . But I know you Iewes doe object to us Christians , that this gave occasion to your so tedious banishment , because Iesus being born of the seed of David of the Iewes , made himselfe God , and drew many of the people to him , who beleeved in him : which neverthelesse is a very bad errour with you , and your ancestors . Did they not kill him for it , and hang him upon a tree ? if they had done well , God ought rather to hasten their redemption for that fact , even before the end of their banishment were come , especially seeing they had fulfilled that command , Thou shalt root out evill from the midst of thee ; and did hee not promise this very thing to them by Moses ? Moreover , if the words of Christ were lies , why did not God send some Prophet or vision , as he did in the daies of the Kings when they worshipped Baal , and other Idols , admonishing them to abstaine from that vanity , and did reprove them ? But forasmuch as this hath not been done , we may conclude , that his words and deeds were true and just . Blessed therefore is the man , who puts his trust in the Lord , and in his Christ , and whose confidence the Lord is ; for the time wherein he hopes in him , and in the Messias sent in the second house . I have other Arguments which I could bring , proving the Messias to be already come ; but I think it needlesse to alledge more here , seeing I have cited those which I thought the chiefest ; but if any man will enter a dispute with me in this businesse , I will give him other reasons and Arguments , if these now mentioned , will not satisfie him . But now speak you , and tell what you yet know , and I will heare you . Iew . The mentioned Haggada , saith also this of the Messias , that he praies for Israel , that the Lord would remit our sins ; and he takes upon him chastisements , and saith before him : I will take upon me sufferings , so that thou wilt quicken our dead , and not these dead onely , but they who have been slaine by men to this present , and not these onely who have died , but these who have been cast into the sea , and drowned , and who have been devoured by wolves , leopards , and other beasts . But this prayer shews him to be a man and not God ; neither is it in his power to raise the dead . Moreover , those passions are nothing else but his sorrow , whereby he is grieved , that he delaies so long , seeing his people in captivity , and not being able to save them ; hee sees that they worship a strange god , and deny the true God , making to themselves another Messias , and honouring him . Thou shalt also observe this , when the Israelites shall come out of captivity , many and great miracles shall come to passe , and no power shall be in the great ones of this world to hinder them , and God shal bring forth many fountaines in the desert , in the mountaines , and in the middle of the vallies ; neither shall hee doe that onely , but shall cause trees to grow in the deserts , to give shelter to the passers by , that the heat and the Sun smite them not . As it is written , I will open rivers in high places , and fountains in the midst of the vallies , I will make the wildernesse a pool of water , and the dry land springs of water . I will plant in the wildernesse the Cedar , the Shittah tree , and the Mirtle , and the Oyle tree , &c. And waters , and great trees shall remaine in those deserts for ever ; and the men of this world shall say when they passe by them : these things the Lord did for the honour of Israel , and they shall confesse to the name of the Lord for this miracle for ever . Moreover it is written , they which waite upon the Lord , shall renew their strength , they shall mount up with wings as eagles . Behold , the Isralites who in this captivity doe waite for the Lord , and have no strength , shall renew their strength like as a shrub or tree , which if it be lopt , is renewed againe ; so the Israelites shall againe goe into their owne land , as the eagle , which if hee come to the tenth yeare , raiseth himselfe up to the face of the heaven , &c. as you have reported above . Christian . And who shall shew you the way from these remote countries , into which you are scattered to Ierusalem ? Iew . God shall be the guide of our journy , that not so much as fools shall wander from the strait way ; for whether any hath been accustomed to runne journies or not , no man shall go astray in the way , but shall go by a strait path towards Ierusalem ; neither shall the filthy deserts hinder , in which formerly , evill beasts have dwelt : for then when the Israelites shall passe over , there shall no lions , neither cruell beasts be there . Againe , Isaiah saith in another place , who are these that flie as clouds , and as doves to their habitations ? And this is spoken concerning the congregations of Israel , who shall goe up from every place out of captivity , and with great facility , like clouds they shall come into their own land ; for the prophet compared their swift motion to the clouds . Moreover hee saith , that they shall fly swiftly as doves , when they return to their nests . Also Daniel saith , blessed is hee that waites , and comes to a thousand , three hundred and thirty five days ; for then the Messias shall first come , and shall reduce to nothing , the false worship of the Gods , and shall cast it out of the world , and afterward he shall gather together his disperst people of Israel , into the desert of the people ; according to that which is written , I will allure her , and bring her into the wildernesse , and speak comfortably to her , afterwards hee shall bring the Israelites into their own land : For as Moses the first Redeemer did lead the Israelites in the desert forty yeares , so the last redeemer shall doe , as it is written , and shee shall sing there , as in the daies of her youth , and as in the day when shee came up out of the land of Egypt . After all these things they shall rest in their owne land , and shall rejoice in the Lord their God , and in David their King . Blessed is he that shall wait , and shal come to these daies . Christian . Behold , now from the time of the destruction of the Temple , not onely 1335 yeares are past , but many more , and your fathers expected the Messias at that time , and this was a constant exposition of the mentioned words , and notwithstanding , your Messias is not yet come : from whence it is easily drawn , that you doe pervert the Scriptures according to your pleasure . Moreover , the other words which you have cited out of Isaiah , are to be understood figuratively , and not according to the litterall meaning . Iew . It is written also , thus saith the Lord the Redeemer of Israel , and his holy one , to him whom man despiseth , to him whom the Nations abhorreth , to a servant of Rulers ; Kings shall see , and arise , Princes also shall worship , because of the Lord that is faithfull , and the holy One of Israel , and hee shall chuse thee . Thus saith the Lord , in an acceptable time have I heard thee , and in a day of salvation have I helped thee : and I will preserve thee , and give thee for a covenant of the people , to establish the earth , to cause to inherit the desolate heritages : that thou maiest say to the Prisoners , goe forth ; to them that are in darknesse , shew your selves : they shall feed in the waies , and their pastures shall bee in all high places . They shall not hunger nor thirst , neither shall the heat nor Sun smite them : for hee that hath mercy on them shall lead them , even by the springs of water shal he guide them , and I will make all my mountains a way , and my high waies shall bee exalted . Behold these shall come from farre ; and loe , these from the north , and from the sea , and these from the land of Sinim . I say , these sayings of Scripture shall bee fulfilled , when the Lord shall bring forth Israel out of captivity ver. 7. ( whom man despiseth ) the Lord speaks it by Israel , who is despised by the Nations , and an abomination to them , and a servant of so many Lords ; but Kings shall behold him , and rise at his presence , and Princes shall worship him ; and they shall doe this because of the Lord , who is the faithfull helper of Israel , ver. 8. To establish the earth , that is , repaire the desolations of the land of Israel , and possesse the heritages lying under desolation all the time of the captivity , v. 9. saying to the bound , goe forth out of captivity , for the Israelites are as prisoners , who have not any power to goe out of captivity , and power of the Gentiles . In like manner the captivity is compared to darknesse , ver. 9. Moreover , they shal be fed , because they shall finde every where so much as shall satisfie them , untill they shall come forth out of captivity , even in the high places , where at another time , no pasture is found for cattell , because of the desert of water , and in places , where other travellers can get nothing , they shall find all sufficiency , v. 10. they shall no where suffer hunger or thirst , the Lord providing necessaries for them ; who shall open in the deserts , fountains for them , and shall make fruit-bearing trees to grow for their profit ; and all these things shall happen to them miraculously . Also in all the places of deserts , by which they shall passe , fountains of water shall flow forth . Lastly ( hee saith ) and I will make all my mountaines a way , and my high ways shall be exalted . I will make every valley to bee exalted , and every mountaine or hill shall bee made low , and that wonderfully , lest in their journie , they should bee compelled to ascend and descend , to their wearying . And thus according to the litterall meaning , the saying also may be figurative , namely , that by that long journie , they shall not bee wearied , for the ascent and descent doe exceedingly weary the Traveller ; therefore God shall give them strength , that they may not at all be wearied . Moreover , the Prophet subjoins , I 'll make my mountains , and my paths . For God shall make new waies through the deserts , where before was no way ; and when he adds again , behold these , &c. He recounts the foure parts of the world , into which the Israelites are scattered : By the sea , understand the west , and by the land of Sinim , the south , for there dwell the Sineans , who descended from the sons of Canaan . Christian . And what shall be after that you shall be gathered together in the Land of Israel ? will they build Cities , and til the ground ? Iew . It is written , the sons of strangers shall build thy wals , and their Kings shall serve thee , because in my anger I smote thee , and in my loving kindnesse I had compassion on thee . The Nations in thy land shall build thy wals , and shall doe thy worke ; for at that time when my indignation was upon thee , thou wert brought into the service of the Nations ; but in the time of my good pleasure , the Nations shall likewise serve thee , as also their Kings . Thy gates shall be open continually day and night , neither shall they bee ever shut , that they may bring to thee the riches of the Gentiles , and their Kings may also be brought . He saith , thy gates shall be open , because peace shall be in the whole world , they shall go by night because of the heat , and Kings likewise shall gather themselves together , to come before the Messias as servants , before their Lord . For it is the manner of Kings , when they goe on foot , or ride on a horse , for honour sake , to bee conducted by Princes . The glory of Lebanon shall come to thee , the firre tree , the box tree , and the pine tree , to adorne the place of my sanctuary , and I will honour the place of my feet , for they did build the sanctuary with the trees of Lebanon , which is set directly against the throne of Majesty ; and when the throne of Majesty is the sea of God , it follows , that the sanctuary is his footstool . Moreover , the gate of heaven is above the sanctuary , and that is as it were the navill of the world , and the land of Israel is put in the middle of the world , and Ierusalem in the middle of the Land of Israel , and the sanctuary in the middle of Ierusalem , and the Temple in the middle of the sanctuary , and the Arke in the middle of the Temple , and the Temple of holinesse is called the throne of Majesty Againe , the Lord saith to Isaiah , Behold , I will lay thy stones with faire colours , and lay thy foundations with saphires , and I will make thy windowes of agats , and thy gates of carbuncles , and all thy borders of pleasant stones , and all thy children shall be taught of the Lord : Therefore it may be , that these words may be fulfilled , according to the letter , or else they may bee a figure , by which is exprest the magnificence and abundance of good things , which Israel shall enjoy , that if they would , they might in those daies build their houses of precious stones . Finally , all his sonnes shall be taught of the Lord , and a man shall no longer teach his neighbour . Christian . By these words heavenly Ierusalem is figured out , or surely by these words is signified , the congregation , and Church of the faithfull , which is the spirituall Ierusalem : But I desire you to tell me somewhat more concerning this thing . Iew . Againe , Isaias saith , stangers shall stand and feed your sheep , and the sons of strangers shall be your husbandmen , and vine-dressers . But yee shall bee called the Priests of the Lord , men shall call you the servants of our God , ye shall eate the substance of the Gentiles ; doe ye understand these words ? Christian . I doe not clearly understand ; doe you therefore vouchsafe to explaine them more plainly to me . Iew . Behold strangers shall arise out of their owne place , and shall come to serve us ; but we shall not bee compelled to doe our owne businesses , but the sons of strangers shall do them , to the end that wee may bee more free to serve God . Moreover , we shall eat the substance of the Gentiles . For besides this , that they shall serve us in our land , they shall bring us also gifts , gold and silver , and every good thing out of their owne land , and we shall not be compelled to goe out of our own land to exercise merchandise , and to get gaine ; for in our owne land wee shall injoy the good of the world . Againe , the Prophet saith , and their seed shall be known in the Nations , and their off-spring in the midst of the people : all who shall see them , shall know them , that they are of the seed which the Lord hath blessed , and when we shall go by the Land of the Gentiles to travell abroad , or to trafficke , although we shall have no need of them , wee shall bee knowne by our great honours , in which wee shall then be ; and we shall goe honorably apparelled , and men shall say of us , these are the children of Israel , these are the seed which the Lord hath blessed . Likewise our young men shall goe for their pleasure to see the Countries of the Gentiles . God also shall renew a good aire , so that the Israelites shall live in health many yeares . Also he shal give the earth a singular virtue , as it is said ; Behold I create new heavens , and a new earth , and the former shall not be remembred . Christian . Shall men dye in that Land , or shall they live for ever ? Iew . They shall not die by the sword , because war shall not be there , neither shall there be a naturall death , exept after many yeares , when a man shall be full of daies ; but when he shall dye , they shall not weep over him , as it is written , the voice of weeping and mourning shall no more bee heard in Ierusalem . Also in that time they shall not say of an old man , that hee hath accomplisht his daies , untill hee come to the three hundreth or five hundreth yeare , and above , such as were in the first ages in the beginning of the world . But these daies which now in the world are counted for old age , shall then bee the daies of youth , and men shall bee accounted then as growing children , as it is written , they shall be fruitfull in old age , they shall be fat and flourishing , in the contrary manner of old men ; wherefore it is written elsewhere , a child of a hundred years old shall die , that is , if any man dy in the hundreth year , which shall be , because of his sin ; they shall say of him , that a child is dead , and he expounds it after this manner : A child of an hundred yeares who shall sin , shall be accused ; as if he should say , the curse of God shall bee upon him . Then they shal not build , and another inhabit , as now it is , neither shall they plant , and another eat , but according to the daies of trees , shall the daies of my people be ; that is , in the elect , because they onely shall have the longest lives , and that not without a miracle , but not other people ; whereupon Ionathan hath interpreted that place thus : They shall live as the dayes of trees . But our Rabbies say , that a living tree doth endure five hundred years . Some also say there shall be some change in the nature of corne , in the time of the Redeemer , that it shall as vines bee preserved in strength , and there shal not be need every yeare to sow new corn , but it shall be sown onely once , as the vine is once planted ; and after the corne shall bee gathered in ; the stalks shall remaine flourishing to the next yeare . Christian . In what place of Scripture , did your Rabbies find that ? Iew . In Hosea , they shall preserve their corne , and it shall flourish as a vine . Also in that time , if they aske of the blessed God raine , he shall give it them , and hee will give every man herbes in his field according to his desire . Moreover , our Masters say , that at that time when the Israelites shall do the will of God , he wil also do their will , so that if any one alone shall have need of raine , he will give raine to him alone ; or if any one shall want raine for one herbe in his field or garden , he will give raine to that herbe alone . And this is that which is said , aske raine of the Lord , and hee will give thee plentifull raine for every herb in the field . Christian . Because you have fallen upon Zachary , tell me how you understand those words which are written in it , shall the whole earth be turned as into a plaine ? Iew . I will tell you , behold , all the land about Ierusalem , which now is mountainous , as it is in the Psalmes , shall then be plain like the plainnesse of a champion field , and it shall be exalted , and be higher than all the land , although now it be higher than all the land of Israel , by reason of the mountaines which are about it , because of which its height cannot be seene : But at that time when all the land round about it shall bee made plaine , its height shall be seen more than all the Land . Wherefore it is said in the prophecy of Isaiah , the mountain of the Lord shall be established upon the top of the mountaines , and shall be lifted above the hils , and many fields which now are nigh Ierusalem , shall then be within the wals of the City , and that City being built , shall never afterwards be destroied , as it is written , behold , the daies come saith the Lord , and the City of the Lord shall be built from the tower of Hananeel , to the gate of the corner , &c. it shall not be destroied nor pluckt downe for ever . It is said also in the Psalm , if the Lord build not the house , they labour in vaine who build it . But this hee saith of the sanctuary , and City of Ierusalem . Behold , from that day wherein the house of the Lord was wasted , and the Israelites led into captivity , and the City destroied , Ierusalem was now againe rebuilt , and now againe destroi'd ; because it was in the power of the Idumeans , and in the power of the Ismaelites , and every year war was raised for it ; they build it , and these destroy it againe , because it is not the will of the Lord , that the Gentiles should keep it built , and therefore they labour in vaine who build it , and in vaine doe they rise in the morning who keepe it . First , the Idumeans did subdue Ierusalem ; afterwards when they were quiet , the Ismalites came and made a great war with the christians , and tooke the City out of their hands , and there was a continuall war between them , and that discord , paines and labour to possesse the City , shall endure untill the Redeemer and King Messias shall come , to whom the Lord God shal deliver Ierusalem without all trouble . Christian . Shall the City and the Temple be then built , as Ezechiel saw them in the spirit of Prophecy ? Iew . Yes , for he saith thus , in the 25 yeare of our captivity , in the beginning of the year in the tenth moneth , in that day the Lord brought me to the land of Israel , and set me upon an exceeding high mountaine , upon which there was as it were the building of the City , from the south , because in the day of mercy God will pardon the iniquity of Israel , and will remember their sin no more , and the Temple shall be built in the mountaine , and the City Ierusalem shall be next to it , on the south there the Lord shews Ezekiel the building of the future Temple , that the hope of the Israelites might not faile , but they might know they should return into their own land , and should dwell in it securely , and the building of the Temple shall bee much greater then it was at the beginning , though it shall not differ in forme and order . Christian . Ezekiel had this vision in the babylonish captivity , before the second house was built , therefore it cannot be understood of the building of a third Temple . Againe , I aske of you at what time of the year shall the Israelites goe into their owne land , after your Messias shall come . Iew . I have told you already , namely , in the day of propitiation , for then God shall pardon the iniquity of Israel ; but in the month Nisan , they shall be delivered , which month also , before when they were delivered out of Egypt , was the beginning of redemption ; they shall come forth before Nisan , and shall ascend towards the land of promise , but in the first day of that moneth the building of the Temple shall bee finisht , and they shall dedicate the Altar in that day , and when they shall be in their journy , God shall judge them in the desert , as it is written , As I live saith the Lord God , I will bring you out from the people , and will gather you together out of the Nations , in which you have been scattered , and will lead you into the desert of the people , and will judge you there face to face , as as I judged your fathers in the desert of the Land of Egypt ; the meaning of which place is this : When I shall bring you forth out from the people , I will not lead you to the land of Israel , untill I shall judge you in the desert of the people , for there I will take vengeance of you , and will destroy the rebellious , and every wicked one whom I shal find amongst you ; I will take my judgement of you in the place where no man shall bee found to passe or repasse , lest the Nations should see your evill , and should rejoice over you ; but he saith face to face , that is , between mee and between you onely , without any mediatour . Christian . Shall then all the Nations beleeve in one God ? Iew . Divers faiths shall not then be in the world as now , but a chosen language shall returne to the people , that all may call upon the Name of the Lord , and may serve him with one shoulder , for then shall be fulfilled that which is written , To gather together all nations that they may come and see my glory . I will set a signe amongst them , and I will send forth the rest of them to the Gentiles , that they may shew my glory , and bring all your brethren from all Nations , a gift to the Lord , on horses and chariots ; as if he should say : I will cause all nations to come with Gog and Magog , and see my glory wherewith I will be glorified among them , and I will cause the remnant to goe into all Nations , and declare my glory among the Gentiles , who have not come to Ierusalem , and when they shall heare that great miracle which God hath done in the Tents of Gog and Magog , they shall bring the sons of Israel on horses and chariots , for a gift to the Lord , and they shall bring them honourably apparelled , set on horses and chariots , and the seed of Israel shall continue all the daies of the world , neither shall the Israelites ever perish , or be led into banishment out of their owne land , as those Nations thought , who came with Gog and Magog , to besiege Ierusalem , who thought to lead away Israel , and blot out their name . Again , the Prophet saith , and all flesh shall come and worship before my face , saith the Lord ; for all that are left of all the Nations , shall come every yeare to Ierusalem , to worship the King of Heaven , and celebrate the feast of Tabernacles : He saith evidently , the Feast of Tabernacles , which battell of Gog and Magog shall bee in that time . Also the Nations shall come from every part of the world to seek the peace of Israel , bringing a gift to her . A gift , as it is written , Thus saith the Lord , behold I give to her , namely Ierusalem , peace as a river , and the glory of the Gentiles as a flowing stream , not that it shall hurt like an overflowing flood , but as an overflowing flood comes unawares , so glory shall suddenly come to them , that is , the riches of the Gentiles , and all the daies of the world , the Nations of the world shall serve Israel , and the Israelites shall have dominion over their enemies , and they shall revenge that bondage , which the Gentiles have abused in their servitude , all the daies of the captivity ; and now also all the Nations who doe not serve the Iewes , are the debitors of death , and worthy of banishment , as it is written in Isaiah , Arise , shine , for the Nation and Kingdome that will not serve thee shall perish ; therefore all the time that they serve the Israelites , they have a strong hope , as it is said , And strangers shall stand and feed thy sheep , and the children of strangers shall bee thy husbandmen , and thy vine-dressers . Whence it appeares , you ought to serve us every houre , to fulfill that which is said , the greater shall serve the lesser . It is also written with you , that Saint Iohn hath said , the Iewes are to be honoured , for our salvation came from them . Christian . That last is false , because it is not written in the booke of Iohn , that ye Iewes are to be honoured by the Christians , but thou hast added that to the words of our Messias , who said it not . But yet you have not told me , who is Gog , and who is Magog , and when their battel shall be against the Israelites . Iew . Magog is a name of a Nation , and Gog the name of the King reigning in that Nation . But Magog came of the sons of Iaphet , and behold they say , that from the daies of Alexander King of the Greeks , the posterity of Magog have been shut up in the end of the north , whom Alexander shut up there within the mountaines , whence they have not gone forth hitherto , but they shall goe forth in the time of salvation , after that Israel is gone out of captivity : for so wee have found it written , that Alexander the Macedonian shut up Gog and Magog within great and high mountains , out of which there is no egresse , but in one place onely , where hee made a very strong building , whose wals are of Iron , that no man can goe forth thence ; also in that wall hee hath made by wonderfull industry , iron men , who continually as it were with hammers , and axes , doe smite upon the wall , that the men who are within the wals may thinke , that building is to be continued and fortified for ever , that none of them may ever go forth , and that building shall not be broken , neither shall any passage be made , until that great and terrible day come , when it shall please the Lord , that they may goe forth thence ; for then mountaines shall be throwne down , and the steep places shall fall , and every wall shall fall to the ground ; for thus saith the Lord God , behold I am against thee O Gog , and I will bring thee forth , all thine army , horses and horsemen , and all of them clothed with all sorts of armour , even a great company with bucklers and shields , all of them handling swords . Persia , Ethiopia , and Lybia with them , all of them with shield and helmet . Gomer and all his bands , the house of Togarma of the north quarters , ver. 14 , 15. In that day when my people of Israel dwelleth safely , thou shalt know it , and shalt come out of thy place from the north parts , thou and many people with thee , and thou shalt come up against my people Israel , as a cloud to cover the land . ver. 19,20 . And in that day there shall be a great shaking in the Land of Israel , so that the fishes of the sea , and the fowls of the heaven , and the beasts of the field , and all creeping things that creep upon the earth , and all the men that are upon the face of the earth , shall shake at my presence , and the mountains shall be throwne downe , and the steep places shall fall , and every wall shall fall to the ground , and I will call for a sword against him throughout all my mountains , saith the Lord God ; every mans sword shall be against his brother . Christian . These words of the Prophet are wonderful ; but pursue your discourse , and declare what you know . Iew . It follows , And I will plead against him with pestilence , and with blood , and I will rain upon him and his bands , and upon the many people that are with him , an overflowing raine , and great hailstones , fire and brimstone . Thus wil I magnifie my selfe and sanctifie my selfe , and I will bee knowne in the eyes of many Nations , and they shall know that I am the Lord . Againe , saith the Lord , behold I am against thee , Gog , and I will smite thee , and punish thee with six plagues , and will cause thee to come up from the north parts , and will bring thee upon the mountains of Israel . And I will smite thy bow out of thy left hand , and will cause thine arrows to fall out of thy right hand . Thou shalt fall upon the mountaines of Israel , thou and all thy bands , and the people that is with thee : I will give thee unto the ravenous birds of every sort , and to the beasts of the field to be devoured . Behold he saith , in that great war shall be a great tumult , to which Zachary alludeth ; who in his prophecy speaketh thus , The mountaine of Olives shall be rent ; also every mans sword shall bee against his brother in that tumult of the Lord , neither shall be left of them but the sixt part of the multitude , and they shall goe to all Nations , to declare the glory of the Lord amongst the Nations , that they come not against Ierusalem ; or hee shall judge them with six judgments , namely , plague , blood , overflowing raine , hail-stones , fire and brimstone . But what he saith , fishes of the sea , and foules of heaven , know , that is spoken hyperbolically , to shew the greatnesse of the tumult which shall be . Christian . Why understand you that which is spoken of the fishes of the sea , &c. hyperbolically , but expoundest the other part of the prophecy according to the letter ? and where I pray you is it written , that Alexander King of the Greeks , shut up the sons of Magog within the mountaines ? but continue that prophecie , as you have begun . Iew . Againe , Ezechiel saith , And they that dwell in the Cities of Israel shall goe forth , and shall set on fire and burne the weapons , both the shield and the bucklers , the bows and the arrowes , and the hand-staves and the speares , and they shal burne them with fire seven yeares , they shall take no wood out of the field , neither cut downe any out of the Forrests , for they shall burne the weapons with fire , that is , they shall not need to cut downe trees out of the woods , but the weapons of warre shall suffice . Moreover , he saith ver. 11. And it shall come to passe at that day , that I will give unto Gog , a place there of graves in Israel , the vally of the passengers on the East of the Sea ; and it shall stop the noses of the passengers ; there shall the house of Israel bury them , to the end , that they may cleanse the land seven moneths , the stinke of the dead shall cause those that passe by that way , to stop and shut their noses from that very evill stink , and the people of the land shall be emploied in the burying of them seven moneths ; also the Nations , who came to worship , shall goe forth out of Ierusalem into the vally of Iehosaphat , to see the carcasses of the army of Gog and Magog , who dealt wickedly against the Lord . And though the house of Israel doe bury them , that they may cleanse the earth seven months , 't is possible that they may see in those seven months , the judgement of those wicked men , for they shall see their carcasses full of wormes gnawing them , and fire burning in them , as it is written , They shall go forth and see the carcasses of those men , who have done perversely against me , for their worme shall not dye , neither their fire be extinguisht . Christian . You have hitherto multiplied words of divers things , I would have you repeat to me those things in a compend ; which you have alledged here and above . Iew . I will doe it , and give you 15 answers , 5 out of scripture , and 5 out of the Caball , and 5 by clear demonstration . Of the 5 which are brought out of Scripture , this is the first . It is written that all shall bee gathered together from the foure parts of the world to come to Ierusalem , and not a remnant or one of them shall remaine in a strange land , and I will gather them to their own land , and will leave none of them there any more , &c. but in the daies of the second Temple , they of Israel were not gathered together , but as it is written , the whole congregation together , was forty and two thousand , three hundred and threescore , and for our comfort it is written , that the Israelites shall be gathered together in the day of salvation from these Isles ; from Elam , from Sinear , and Homath : But in the time of the first house , we do not find that one of them was transported to the Isles of the sea , and by consequent , none was to be brought back from hence . Christian . There is no truth in your mouth , who at your own pleasure doe pervert the Scriptures ; for the mentioned places of Scripture , are to be understood of the gathering together of the Babylonish dispersion : concerning which , we find it thus written , Remember I beseech thee , the word that thou commandedst thy servant Moses , saying , if ye transgresse , I will scatter you abroad among the Nations ; but if ye turn unto me , and keep my commandements and do them ; though there were of you cast out to the utmost parts of the heaven , yet will I gather them from thence , and will bring them to the place that I have chosen to set my name there . But if you object , that the Lord said in Ezekiel , I will gather them together to their own land , and will not leave any of them : but in the time of Ezra , all the Israelites did not returne to their owne land . I answer , that is not true , for Ezra saith , and all the Israelites dwelt in their Cities . Moreover that is to be noted which is written in Deuteronomie concerning the babylonish captivity , Then the Lord thy God will turn thy captivity , and have compassion upon thee , and will return and gather thee from all the Nations whither the Lord thy God hath scattered thee . If any of thine be driven out unto the utmost parts of Heaven , from thence will the Lord thy God gather thee , from thence will he fetch thee , and the Lord thy God will bring thee into the land which thy fathers possessed , and thou shalt possesse it . Iew . If you will after this manner reproach my words , I will no longer speak to you of this matter . Christian . Doe it not I pray you , for I will lay my finger upon my mouth . Iew . The second answer is found in Ezekiel , They shall not be defiled any more in their uncleannesse , and abominations , &c. And David my King shall reign over them , and they all shall have one shepherd : and I will put my sanctuary in the midst of them for ever . The third is mentioned in Isaiah , for the comforts of Sion . And children of strangers shall build thy wals , &c. But in the building of the second Temple , the Israelites were not suffered to build the Temple according to their will , but were continually molested with warres , to the end they might bee so hindered in the building , as it is written , With the one hand they did the worke , and in the other held a sword , Neh. 4. 17. Christian . I pray you take it not grievously , if I speake this once . Behold Cyrus King of Persia , who was a stranger , caused the house of the Lord to be built , and suffered the children of Israel to returne into their owne land , and therefore the mentioned prophecy was fulfilled , according to the letter in the second Temple , which was built by strangers , according to the prophecy of Isaiah , but not without the command of God ; but proceed and tell me the fourth answer . Iew . It is written for our comfort , And thy gates shall stand open continually day and night . But in the daies of the second Temple , it is thus written , the gates of Ierusalem shall not be open untill the son grow hot . Therefore they shut the gates so long as their state continued . Christian . There the Prophet speakes allegorically , and hyperbolically , as he also saith there , thou shalt not have the sun for a light by day , &c. Now speak you . Iew . The fifth answer is written in Isa. for our comfort ; for the Nation and Kingdome that will not serve thee , shall perish . But in the daies of the second Temple , they were continually oppressed with bondage by the Kings of the Gentiles ; as it is written , Behold , we are at this day oppressed with bondage , and the land which thou gavest our fathers to eat of the fruits thereof , and be satisfied with the fulnesse thereof , behold wee at this day are servants in it . Christian . I haue said already , that all that place Is. must bee understood allegorically , or hyperbolically . Iew . I will now give you some answers out of Cabala . Christian . And I will willingly give eare to your words , providing , that you tell me the truth , and not a lie . Iew . The first answer out of Cabala is , our wise men have said thus : That in the daies of the Messias , they shall burne wood gathered up in the army of Gog and Magog seven yeares , so that in those seven yeares , they shall not need other wood , seeing it is thus written , They shall make or maintaine a fire with weapons , &c. Christian . Ezekiel said not , that seven yeares they should burne weapons of war , so that they should not want other wood , and therefore the words of your wise men are false , and not true . Moreover , wee must say , that prophecy is a certaine obscure figure , whose interpretation is not sufficiently manifest to you , nor to us . Iew . The second is , the Prophets say in the time of the Messias , Nilus a river of Egypt shall bee dried up in one place , and the river Euphrates in seven places , that there may be a passage for the redeemed Israelites ; for it is thus written , And the Lord shall dry up the tongue of the sea of Egypt , that the remnant of my people may have a way . The third ; The Prophets say that in the daies of the Messias , the mountaine of Olives shall bee rent through the middle , toward the North part , namely to be divided into two halfes , one halfe shall bend towards the North , and another towards the South ; but through the gap or breach , a great river shall run , for it is written , And the mountaine of Olives shall bee rent through the middle , to the East and to the West , &c. And it followes , in that day living waters shall goe forth out of Ierusalem . The fourth is propounded in Ezekiel , namely , that the Temple shall be rebuilt according to its first forme and similitude . The fifth is explained in the same place , that living waters shall goe forth of the Sanctuary , on each bank whereof , fruit-bearing trees fit for food shal grow , &c. But in the daies of the second Temple , 't is manifest , none of these things are yet come to passe . Christian . The words of the Prophets are not alwaies to bee understood according to the sound of the words , but in spirit , and according to an allegory . Iew . The five answers which are gathered from clear demonstration , are taken out of the Prophets , who say that all people shall beleeve in the Lord , for it is written , God shall bee King over all the earth : in that day there shal be one God , and his name one : But now the Nations beleeve , and have many faiths , and they doe as they did at the beginning . Christian . Although there bee divers and many faiths , neverthelesse , all Nations and people doe beleeve in one God , who created heaven and earth , some few men excepted , who worship Idols ; but of all the Nations some men are found who beleeve in the God of heaven . Iew . The second clear demonstration is also had from the Prophets , who say that all the Israelites shall be in quiet and peace , safe from all annoiance of forraine Kings , as it is said in Isa. The Lord hath sworne , I will not give thy corne any more for food to thine enemies : but hitherto wee have been in bondage under the people . The third ; The Prophets say , war shall bee no more in the world ; for it is thus written , I will break the bow and the sword from the earth . And againe , it is said , Nation shall not lift up sword against Nation , neither shall they learne war any more . But to this time they make war , that people against this , and a man kils his neighbour , they quarrell among themselves , people with people , Prince with Prince , and all the earth is full of robbery , and plundering , as in antient daies . Christian . I am constrain'd here to interrupt your words , and answer the same . Behold , that word Od , that is , beyond , sometimes in Hebrew is taken for , for ever , sometimes for a long time , and sometimes for a short time ; as it is in that place , thy name shall no more be called Iacob , but Israel shall be thy name , and yet a little after , in the same place , he is thrice called Iacob . So in the book of Samuell , it is said , the Philistines came no more into the bounds of Israel , who neverthelesse came into the land of Israel after the death of Samuell . So it is said here , there shall be war no more , that is , there shall not be war at that time , when the Messias shall come , and shal be born ; as it was in the time of Augustus the Emperour , when our Christ was born in great peace , that men then might have broke , and turned their swords into plow-shares , and their spears into pruning hooks if they would , for that manner of speaking is used by the Prophets . Iew . The fourth is also expressed by the Prophets , That the wolfe and the lamb shall feed together , and the lyon shall eat straw like the oxe , and the suckling child shall play upon the whole of the aspe ; but these creatures are now hurtfull from the daies of old . Christian . I will answer you presently concerning this prophecy . Iew . The fifth is this , the land of Sodome shall bee rebuilt as it was from the beginning , seeing it is thus written , And I will bring back the captivity of Edom , and his villages . For from the beginning , the waters of Sodom were sweet , and watering the Land , as it is written , And Lot lifted up his eies , and saw all the plaine of Iordan , which was watered every where : But now to this day those waters are dryed up , and salt . Behold , all these consolations we yet expect shal be . God grant that they may come speedily in our daies . Amen . Selah . Christian . We have far digrest from our first discourse , when we began to speak of the war of Gog and Magog . Now therefore tell me what shall bee after that war . Iew . In those daies all men shall bee busied in wisedome , to know the Lord , as it is written , The earth shall bee filled with the knowledge of the Lord . Then that which Ieremie saith , shall be fulfilled , A voice of joy and a voice of gladnesse shall be , and all shall say ; confesse to the Lord of Hosts , because the Lord is good , for his mercy endureth for ever , and they shall bring an oblation for thanksgiving into the house of the Lord . He doth not say , they shall bring an oblation for sinne and for iniquity , because in that time , wicked men and sinners shall not bee among them , but all shal know the Lord . Hence it is that our Rabbies have said ; all oblations shall be made void in the last times , except the oblation of thanksgiving . Moreover , in those daies they shall say no more , the fathers have eaten sowre grapes , and the childrens teeth are set on edge , because then sinners shall bee cut off , neither those that sin at that time shall commit any great sin ; then the people shall know that GOD is King over all , neither is there another besides him , and they shall come to Ierusalem , to learn the judgements of God and his lawes , even as he saith , come and let us goe up to the mount of the Lord , to the house of the God of Iacob , and he will teach us his waies , and we will walke in his paths , for the Law shall goe forth from Zion , and the word of the Lord from Ierusalem . He shall judge among the Nations , and shall rebuke many people , and they shall beat their swords into plow-shares , and their speares into pruning hooks . The Prophet speaks here of the Messias ; for if war shall be raised among the Gentiles , or questions arise , they shall come to judgement before the King Messias , who shall be Lord of all the people , and hee shall reprove them , and shall say to him who shall be found guilty , amend those faults which thou hast done against him who hath called thee to judgement . And for this cause there shall not be war against people and people , because the King Messias shall pacifie them ; neither shall they need instruments of warre , but shall break them , to make of them instruments of husbandry . In that day the Lord shall bee exalted alone , who shall cast out Idols universally : And although Idols have ceased already among some people , yet some are found in the East , who worship Idols ; likewise they are truly counted among worshippers of Idols , who bend their knees , and make images . But in the daies of the Messias Idols shall be wholly rooted out . Christian . At this day , and from many yeares there are not , neither have been idols in the world , as I said above , but all Nations worship one God , neither do we Christians adore and worship images , as you Iewes think , neither doe we beleeve that any power is in images , that they can bring us any help ; but some among us , who professe themselves to bee Christians , doe adore and worship our Christ before images , as your fathers also formerly in the first house did adore and worship God before the Arke of the Sanctuary . But let us leave these things , or reserve them to another time , for I desire to heare something from you concerning beasts which shall be in the time of your Messias . Iew . Concerning beasts you have it thus written , The wolfe shall dwell with the lamb , and the leopard shall lie down with the kid ; and the calfe and the young lion , and the fatling together , and a little child shall lead them , and the cow and the beare shall feed , their young ones shall lie downe together , and the lyon shall eat straw like the oxe , and the sucking child shall play on the hole of the aspes , and the weaned child shall put his hand on the cockatrice den . They shall not hurt nor destroy in all my holy mountaine ; for the earth shall be full of the knowledge of the Lord , as the waters cover the sea . Here are some sayings , that in the daies of the Messias , the natures of living creatures and beasts shall be changed , and they shall be as they were at the beginning of the creation , and as in the Arke of Noah : For if in the beginning of the creation , a lyon had devoured a sheep , one kinde of the creation had perished . Christian . What therefore did the lyon , and other devouring creatures eat then , who now eat flesh ? Iew . I say , if the lyon had eat the flesh of any beast , the world had been deprived of that creature , forsomuch as all creatures first were created in each sex , male and female , and no more , neither could the devouring creatures sustain hunger until cattel which might be devoured , had brought forth other individuals , for the preservation of their kind ; therefore it was necessary , that in the meane while they should eat the grass of the field , untill devourable cattell were bred and brought forth , then , and after that their nature began to bee fed with flesh . Wee must think the same of them , for the time when they were in the Arke of Noah ; for if devouring creatures had destroi'd the devourable creatures , one kind had been wanting in the world , forasmuch as onely two and two were carried into the Ark , and no more in one kind ; unlesse you would rather say , seven and seven of cleane beasts were carried in , for the necessity of the devouring . Some likewise expound these words figuratively , because the wolfe and the leopard , the beare and the lyon , doe signifie wicked men , tyrants , and violent extortioners , who fal upon the weak and poor , as devouring creatures fall upon the weak cattell . For the sheep , the cow , the calf , and kid , do signifie the poor of the earth . But there shall be so great a peace in the earth , in the daies of the Messias , that no man shall wrong his neighbor . I allow not this exposition ; for the Prophet saith , they shall not hurt nor destroy in all my holy mountaine . Christian . But I thinke this exposition true , seeing that Rabbi Moses the Egyptian , write in his readings upon the book of Iudges , after this manner : Let it not enter into thy heart , that in the daies of the Messias , any thing is diminished of the course of this world , or any thing then renued of the workes of the six daies ; but the world shall have then its succession like the succession of this time . So likewise of that place , the wolf shal dwel wth the lamb , &c. This is the sence , that Israel shall dwell in safety with the wicked of the world , who are compared to lions , wolfes and leopards . Finally , in the time of the Messias it shall be knowne to all , for what cause those similitudes were spoken , and what is signified by them . Thus much the mentioned Rabbi Moses saith ; and after this manner Iacob called Iuda a lyons whelpe , and Isachar he called a strong asse , and Benjamin a wolfe , &c. But let us returne to the Prophecy . Iew . In the daies of the Messias , peace shall bee through the whole world , as it is written , And they shall beate their swords into plow-shares , &c. neither shall nation lift up sword against nation , and they shall not learne the use of war . We may also say , that the nature of beasts shall not be changed , but they shall devoure flesh , as they doe now . But the Lord shall defend the land of Israel , that evill beasts shall not hurt in it , as it is written , They shall not hurt nor destroy in all my holy mountain , the reason whereof is shewed , for the earth is full of the knowledge of the Lord , and because the Israelites shall bee good , and shall keep the way of the Lord , no evill beast shall have any dominion over them , neither over their cattell , or over any other thing , as the Lord promised by Moses our teacher , And I will drive out every beast out of the land ; and if they passe by it , it shall not hurt . And againe he hath said , For the lion shall eat straw like the oxe , for he shall not teare the flesh of a beast in the land of Israel , though he finde not a carcasse . And the infant shall play , &c. For the enmity of the Serpent , contracted from the beginning of the creation , shal be taken away in the daies of the Messias , through the whole land of Israel , and also a Serpent , or other evill beasts shall not hurt any of the people of Israel , by what place soever he passe . Christian . Shall your Messias have wife and children ? Iew . Concerning this it is found written thus , Kings daughters were among thy honourable women , upon thy right hand did stand the Queen in gold of Ophir : that is , among the noble wives , which the Messias shall have , shall be the daughters of Kings ; because every King of the Gentiles shal esteem it for great glory to him , if he give him his daughter to wife . But the Psalmist saith , the Queen stood , v. 9. For although the daughters of Kings are nūbred among his wives , neverthelesse the Queen , who shall be of the Israelites , she shall sit at his right hand in a crown of gold , and shee is properly called his concubine , because she onely and continually is appointed for his bed ; but others shall come to him at certaine times , when hee shall call for them in his time , to come to the King ; but the Queen his wife shall continually be conversant in his closet , and bed-chamber . Moreover , concerning his sons , it is thus written , He shall see his seed , he shall prolong his daies , and the desire of the Lord shall prosper in his hand . Christian . Hoe , thou blind Iew ! are you not ashamed to speak such things of the most holy Messias , as if he would give his heart to carnall pleasures , and would have many wives , seeing that the Prophets have sung of him , that he shall come to take away our sins from us ? Behold , thou hast fallen as a blind man at noon day . And moreover , thou seducest other Iewes with your exposition ; all these things are to be understood figuratively ; for that Queen , is that peculiar congregation of faithfull men beleeving in the salvation of the Messias , and the daughters of Kings are the nations of the Gentiles , who came to beleeve in Christ ; and concerning this Church the spouse of Christ , Solomon speakes in the Canticles . Iew . Some likewise among our Rabbies expound the mentioned verse allegorically , almost as you have done , except that they understand by the undefiled spouse , the Synagogue of Israel . Christian . But what thinke your Rabbies , concerning the death of the Messias ? shall hee live alwaies , or shall hee die as other men after a long time ? Iew . Our great Doctor , Moses the son of Maimon , saith , the Messias shall dye , and his son shall reign after him , and the son of his son shall succeed after his son in the Kingdome , neverthelesse the Messias shall live many daies , and at length hee shall die in great glory , and his son shall inherit the Empire , and after him his Nephew , &c. Christian . Neither you nor the son of Maimon understand the power of God , and the mystery of the holy Scriptures . For although the Messias was to die , yet he was to die for our sins , for he was stricken , smitten of God , and he was afflicted , he was wounded for our transgressions , he was bruised for our iniquities ; the chastisement of our peace was upon him , and with his stripes we are healed . All we like sheep have gone astray , we have turned every one to his owne way , and the Lord hath laid on him the iniquity of us all . He was oppressed , and hee was afflicted , yet he opened not his mouth : hee is brought as a lambe to the slaughter , and as a sheep before her shearers is dumb , so he openeth not his mouth . He was taken from prison , and from judgement , and who shall declare his generation ? for he was cut off out of the land of the living : for the transgression of my people was he smitten ; and he made his grave with the wicked , and with the rich in his death , because he had done no violence , neither was any deceit in his mouth . Yet it pleased the Lord to bruise him , hee hath put him to griefe : when thou shalt make his soule an offering for sin , he shall see his seed , he shal prolong his daies , and the pleasure of the Lord shall prosper in his hands . He shall see of the travell of his soule , and shall be satisfied : by his knowledge shall my righteous servant justifie many , for he shall bear their iniquities . Therefore will I divide him a portion with the great , and he shall divide the spoile with the strong ; because hee hath poured out his soule unto death ; and hee was numbred with the transgressors , and hee bare the sinne of many , and made intercession for the transgressors . You see here , what Isaiah the Prophet hath said concerning the death of the Messias , how he should die for our sins , that he might save our soules , and might lead us into the Kingdome of heaven , and that he should see his seed , and should prolong his daies ; and truly the pleasure of the Lord hath had a prosperous successe in his hand : Forasmuch as his name hath been magnified in the whole earth ; and you who slew him , are disperst throughout all the nations ; your house is desolate , and you are become of the people of God , not the people of God , and of Gods peculiar inheritance , an abomination in the eies of God , and of the sons of God , the sons of Belial . But on the contrary , they who beleeve in God , and in his Christ , these are the people , the possession , and the sons of God , and they shall never see death , because after this world , sin shall not bee , and by consequent , neither death which is the punishment of sin . Iew . Our Masters speak far otherwise of these things ; for they say in the time of the Messias , the earth shal be filled with the knowledge of the Lord , because of the plentifull pouring forth of God , whereby he shall then bow himselfe downe to the world ; neither shall faith be then corrupted , neither shall man be changed , but to good , and to perfection . It is also likely , that then the dead shall not rise , but they who have been just ; the wicked shall remain in death , some few excepted . And truly you have now seen , that innumerable miracles shall be wrought in the time of the Messias , as I have shewed you ; and because all these are not yet come to passe , wee beleeve not in your Christ , but doe expect our redeemer , neither doe we despaire , though many and great tribulations doe meet us in this our moderne captivity . Christian . You and your Rabbies do err very much , for al these wonderfull things , concerning which you have spoke to me , are fulfilled already , some few excepted , which shall bee wrought in the second comming of Christ , that is , in the end of the world , when Christ shall come to judge the quick and the dead ; for our Christ hath raised some dead from a corporall death , and some from a spiritual death . At this day Idolatry is taken out of the world , and the earth is full of the knowledge of the Lord ; because all people doe at this day confesse one God . Now many people doe goe to enter into the house of the God of Iacob , which is the Church of beleevers in Christ . Now the wolfe dwels with the lambe , that is , the ungodly man , and the destroier with the meeke , and hee doth not hurt him . Moreover there was peace through the whole world in those daies when our Christ was born ; for one man , namely Octavianus , did then reign over the whole world in peace , and in the world to come , there shall be peace without end . Now the gates of Ierusalem are open , that is , the Church of the faithfull is open , and every man of each sex , man and woman , old man and young man , rich and poor , Iew and Gentile , whosoever will , may enter in . Also the mountaine of the Lords house , is prepared on the top of the mountaines , and is lifted above the hils . At this day in Ierusalem among beleevers , the voice of weeping and mourning is no more heard , because they have consolation here , and they expect in the world to come joy , which shall never bee taken from them . There men shall live not only five hundred or a thousand yeares , but for ever and ever . Iew . I understand not your words , because you speake figuratively , and not according to the letter of the Scripture . Christian . This is that which the Lord hath said by the Prophet , The ox knows his owner , and the asse his Masters crib , but Israel doth not know , my people doth not consider . Likewise Moses saith , the Lord shall smite thee with madness , blindnesse , and astonishment of hearth , and thou shalt grope at noon day , as the blinde man gropeth in darkness , and thou shalt not prosper in thy daies . Iew . This is the punishment wherewith God doth chastise us for our sin , but he will not throw off his people for ever . Christian . What is that your sinne , for which this banishment , which now you suffer so long after the second house is so much prolonged beyond the banishment of the first house ? since that it is sufficiently manifest of the greatnesse of the sins which the Kings of Iuda did , and yet for them the time of banishment was not prolonged but two and fifty yeares ; but in the second house they did not worship Idols , and neverthelesse the captivity endures wonderfull long . Iew . I answer you to this doubt , thus : The sins wch they cōmitted in the time of the first house were very grievous , that even then it was decreed , that the second Temple should not stand but seventy whole weeks , and then againe they should suffer punishment , and should beare the iniquity of their fathers , to the end of the redemption , as it is explained in the end of Daniel , which present captivity in which wee now are , is for the sins which the Israelites committed before the Babylonish captivity . Christian . This your answer is vaine , for the sonne shall not bear the iniquity of his father , if hee bee not a follower of his fathers wickednesse ; but I will heare what Daniel saith concerning that captivity . Iew . Behold , he speaks after this manner , Blessed is he that waites , and comes to a thousand , three hundred , and thirty five daies , but a yeare is as a long day . And againe , a day is a little yeare . Likewise there is a certaine place found in the earth , where almost a whole yeare is but one day : For example , there is a place where the day takes up six months , and the night challengeth to it selfe the remnant of time ; there I say a yeare consists of one day . So Daniel called dayes yeares , because he would have his words shut up and sealed . Christian . And when shall the mentioned number 1335 be accomplisht ? Iew . Some say that number is extended to the year of the world 6118 ( which is the 2367 year of Christ ) For first , they counted 1290 daies to that time , when they laid down the abomination of desolation after the destruction of the temple , according to the words of Daniel ; and afterwards they began to number 1335 daies : But they who went before us , did not receive this supputation , but every man laboured to finde out some account which might agree with their daies . And after this manner thou shalt finde with our Rabbies of good memory , many & divers bounds , which are al past , for they were carefull to finde out some neere bound , lest the common people should despaire , because redemption was suspended . Christian . And so your Rabbies doe alway seduce you , saying , behold , at this time the Messias shall come , and when that that is past , again they say , at that time he shall come : How will yee believe these lying words ? Consider , you have no hope , and salvation is deferred from you , and God is departed from you , and you have no consolation , not a prophet nor vision ; therefore be converted , & acknowledge your Saviour and our Saviour , our Lord Christ . Iew . Neither have wee had from the beginning of the second Temple , a Prophet or vision , but in those daies when the Messias shall begin to grow , Then prophecies and visions shall be multiplied . But at this time all vision and prophecie is sealed ; for the end of the vision of the Prophets , hath respect wholly to the growing of the Messias Kingdome . When hee shall come , we shall have great consolations , so that al the daies of our captivity , shall bee counted as a little moment , as it is written , I have left thee a little moment , and in great mercies I wil gather thee . Christian . Vision and prophecy is shut up from your eies , but not from our eies , for we are all taught of God , and the mysteries of the Kingdome of God are revealed to us , and if you also will believe in our Lord Christ , you may enter into the Kingdome of God . Iew . Wee cannot beleeve in your Christ , because hee was a Magician , and all his miracles were wrought by the Magick Art , and therefore he was judged to death , as the Lord God taught us , and because hee brake the Sabbath , and said hee was a God , therefore the Iewes slew him . Christian . Hold your peace knave , and doe not so reproach our Saviour ; but if you will at another time , I will come to you , that wee may speake more of this matter . Who knows , peradventure thou wilt acknowledge the truth , and receive our Gospell . Iew . I am content , that according to your pleasure you come to me ; but speak nothing to me of your bad tidings . Christian . Take heed to your selfe , that you say not bad tidings , but good tidings , for it is a manifestation of the goodness of God , which came to us by Christ the Redeemer of the world . But why doe you so refuse to heare the Gospell , and why doe you shun the light , and will set in darknesse ? Is it not written concerning the light of the Gospell ; the people which did walke in darkenesse saw a great light , and to them which dwell in the shadow of death , light hath shined ? Iew . This is the reason why I will not heare , because Iesus your Messias was an evill man , and his speeches were fained , and the glorious God saw that hee would seduce the world , and would set himselfe forth for God , and for that God hath said that men should die , but Iesus ought to bee hanged upon the Crosse , that so all that should come into the world , might see that hee was not God . Moreover , none of the Prophets hath prophecied frō that time , wherin Christ being crucified , was hang'd up , none of Israel , neither any of the Nations , because a lying spirit did so much prevail in the world , that there was no place for the spirit of prophecie . But also we suffer al these tribulations , and this very long captivity , because that wicked man was borne of us , and in our land , who made himselfe God , and seduced the whole world . Christian . All those evils which you Iewes suffer , came not upon you because of our Christ , because he said that he was God , and the son of God , but rather for this , because your fathers slew him and crucified him , a holy man and just , the Saviour of the world , who did no evill , neither was deceit found in his mouth . Behold , this holy man your fathers slew , and numbered him with the wicked , and ye all allow this fact to this very day , and therefore ye shall never find grace in the eies of God , unlesse ye return from that evill way , and acknowledge our Lord Iesus Christ , whom ye in contempt , do call Ieschim . Vnless you beleeve in him , you shall all perish , and shall goe downe to hell . Behold , I have foretold it , you shall not finde other salvation in heaven and in earth , and for this cause seeke the Lord while he may be found , call upon him while he is neere . Forsake your unbelieving heart , and returne to the Lord , and he will have mercy on you , and to our God , for hee will abundantly pardon you . Be not like your fathers , who hardned their faces more than a rocke , and would not returne to the Lord , but dealt wickedly against the Lord , the God of their fathers , who delivered them to be spoiled , as you see it at this day : I beseech you harden not your necks as you have done hitherto , but give your hands to the Lord , and acknowledge that Christ is sent for the salvation of all men , who shall beleeve in him , the Lord our God is gratious and mercifull , who will not turne away his face from you , if yee returne to him . Iew . You shal never perswade me to receive your faith , and believe in your Christ , for that which you beleeve , no reason can comprehend , neither any man understand . For how shal I beleeve , that the Creator of heaven and earth , and all things that are in them , shut himselfe up in the wombe of a Iewish Virgin , grew nine moneths , and was borne a child , and afterward increased in stature , and was delivered into the hands of his enemies , who condemned him with the judgement of death , slew him on the Crosse , and yee afterward say and beleeve , that he lived again , and returned to his former state ? neither the mind of a Iew , neither can any man comprehend this , therefore you spend your words in vaine , seeing that these things have no likelihood of truth . Christian . Knowest thou not , that nothing is unpossible to God ? verily all those things which you have now mentioned , are in the Prophets , but wrapt in the covering of words ; for thus saith the Prophet Isaias , Behold , a virgin shall conceive and beare a son , and shall call his name Immanuel . And in another place hee saith , Hee was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed , &c. Doe you see how wonderfull things the Prophet hath spoke concerning the Messias , and all these things are fulfilled in our Christ ? Againe heare what the same Prophet saith , In that day the branch of the Lord shall bee beautifull and glorious , and the fruit of the earth shall be excellent and comely for them that are escaped of Israel . Where Ionathan hath interpreted in Chaldee , after this manner . In that time the Messias of the Lord shall be for joy and honour . Behold , the Messias is called the branch of the Lord , that is , the sonne of God , as also in Ieremiah he is called the branch of David , for he saith thus , In those daies , and at that time , will I cause the branch of righteousnesse to grow up unto David : Where Ionathan the Chaldee interpreter , saith thus . In those daies , and at that time , will I raise up to David a Messias of righteousnesse . You see now , that the Creator could suffer afflictions , not in the divine nature , but in the humanity which he assumed in the unity of the person . Iew . These are wonderful things , and what I pray you hath that your Iesus done , or what need was there that hee should bee born of a woman ? why did he sustaine all those passions and afflictions , which our fathers brought upon him ? Christian . Was it not said already , that he was wounded for our transgressions ? All we like sheep have gone astray , wee have turned every one to his own way , and the Lord hath made the iniquities of us all to meet in him . Iew . Some of our teachers have said , the Messias hath no other passions , but a certaine internall griefe and trouble , whereby he is internally afflicted that his comming is so long deferred , and in the meane while sees his people in captivity , and he cannot helpe them , and deliver them ; but he shall never be delivered into the hand of his enemies , as ye affirme . Christian . Your Rabbies have been estranged from the womb , they have gone astray as soon as they were borne , speaking lies , stopping their eares like the deaf adder , that they might not heare the truth ; they have ceased to heare rightly and wisely , and therefore God hath cast them off , and hath blinded their eies , as it is written , Goe and tell this people , heare ye indeed , but understand not , and see yee indeed , but perceive not . Make the heart of this people fat , and make their eares heavy , and shut their eies : lest they see with their eies , and heare with their eares , and understand with their heart , and convert and bee healed . Loe , it hath come to pass to you Iews , according to this prophecy ; for your fathers saw the wonderfull workes which our Christ did , and would not understand : They heard his doctrine , and could not reprove him , and yet they stopt their eares , likewise yee to this very day do confirme and approve their works , and therefore in vain do ye expect another Messias . Iew . If your Christ is God and the true Messias , why did he conceale himselfe in the flesh ? and why did hee not come openly , by renewing his law , and giving it publikely ? for so the men of his age had not erred , neither should they stumble who come into this world after him ; he should have done his works in publick , that all might beleeve on him , especially that great multitude which he destroied , and deprived of redemption by his concealing himselfe ; for because of that concealing , they were separated from him , and beleeved not in him . Thou knowest not what thou saiest ; hath he not shown in words and deeds , such miracles , as no other did , that hee was the Messias and redeemer of the world , and yet your fathers said , that by Beelzebub , and by the power of devils , that is , by magick art , he did all those things , lying against their own lives ? Loe , God hath sent his own son , his onely son into the most pure womb of a virgin , as Isaias did foretell , and hee was made man within her , and born of her , without her pangs and griefe , and that by a miracle , farre otherwise than other women bring forth , and that was not impossible , forasmuch as all things which doe far exceed the power of man , are possible to GOD , and by his power , a body might be created within a body , and be quickned by the spirit . Also he could and he would send his glorious word within a pure virgin , that hee might bee incarnated within her , and be born of her , without any griefe or paine , and as he entred into her , so he went out of her ; and she remained a virgin before and after the birth . But that child , who also is the glorious God , did walke upon the earth thirty three yeares that he might save man , for he was sent to the sons of Israel to redeem them , but because they were a people of a stiffe neck , and would not receive him , neither observe all the signes , such as no man ever did ; the Gentiles come and received him with love , and the blessed God chose them for his peculiar people in stead of Israel , and they were made the sons of Abraham for their faith , because Abraham is the father of the faithfull , and beleevers in God are the sons of Abraham . He therefore was that Messias , of whom the Prophets did prophecy , and he walked thirty yeares before hee became known to these who were in the world . But presently after that time , he manifested himself to the Israelites , that hee was the Christ of the LORD , and wrought signes and miracles , such as none of the Prophets ever did , shewing to the whole world , that he came to redeem man for sin , as it is written , He was wounded for our transgressions ; and hee made a new covenant with us , according to that which is said in Ieremy , Behold , the daies come saith the Lord , and I will make with Israel and with Iudah a new covenant , not according to the covenant which I made with their fathers , for I will put my Law in their inward parts , &c. therefore it is manifest from these sayings , that the Lord would make with the Israelites a new covenant , and not according to that covenant which he made with Abraham , when he made a covenant with him that every male child should be circumcised ; but this covenant was another covenant , namely , baptisme , in which by the power of Christs sufferings , all mans sin is remitted , and that signe or Sacrament is common to male and female . Moreover , he gave them a new law after that the Law of Moses was fulfilled ; for the Law was given to Moses onely for a time , as you have it written in the Thalmud , in the Treatise of Idolatry , where it is said , that the law was given but for 2000 yeares ; for the Fathers of good memory say thus ; That the world must endure 6000 yeares , that it should bee 2000 yeares void and without form , that after two thousand yeares , the Mosaicall Law should bee given ; that it should stand 2000 years under the Law , and 2000 yeares under the Messias , then it should returne to its owne rudenesse . But now the 2000 yeares of the Law , and besides many above a thousand are past , and your Messias is not yet come , as ye Iewes say . There is also another sign , that the Law of Moses was given for a time , because the Prophet saith , remember the law of Moses my servant , hee doth not say , doe the law of Moses , as if hee should say : In the time of the Messias remember the law of Moses , because then all things which are written in the law of Moses concerning the Messias , shall be fulfilled : for the offerings and sacrifices of oxen and sheep , did foreshew the sacrifice of the Messias , when he was led forth for a sacrifice , and as a sheep which before the shearers is dumb , so opened he not his mouth , but with his blood hee hath washt us from our sins , and hath cleansed away our iniquities . Now therefore O Iewes , I turne my selfe to you . Behold , yee pray morning and evening in all your prayers , that the Messias and the Redeemer may bee sent to you , and ye stand in the feast of propitiation from the evening to the morning , crying and praying with your whole heart , and your whole strength to the Lord , that hee would heare you , and send you the Messias , but there is no change of your state , there is none who understands your prayers , or who opens the gates of heaven , and takes you out of this life , and much lesse , who sends your Messias ; yea , to speake somewhat more , nothing is seen , nothing is heard , there is no voice or vision which may tell you the comming of the Messias . And behold , the property of the blessed God is , to heare the prayers of the just , and it is impossible according to your assertion , who say your faith is true , that there hath not been some just in all these generations which have been from the daies of the desolation of the Temple to this present , that the blessed God hath not heard their praier , and hath sent them the Messias for their merits , or that some signe hath not been revealed to them , or vision shewed , or voice heard , whence they might have a sign of his comming . Furthermore , for what cause doe you thinke the Messias doth so long defer his comming , that he doth not redeem you ? How can hee in this so long time , see your tribulations which yee suffer in this banishment , and doth not deliver you out of your tribulations , neither executes judgement against your enemies ? why doth hee suffer you so to wander through the deserts , as sheep without a pastour , and have not any certain dwelling ? why hath he cast you from him now so many yeares , and doth not remember you with God ? Truly when formerly hee chastised your fathers for their sin , presently after they confest , and praied , and humbled themselves before him in their captivity , presently I say hee delivered them , although they had even committed Idolatry , and offended against the law of Moses , had polluted the sabbath and solemnities , had broke the covenant of Abraham ; yet I say , notwithstanding these , when they repented , and did confess their sins , forthwith he heard their prayers , he repented of the evil inflicted upon them , he delivered them , and every day sent them the Prophets to comfort them in their banishment , yea , when before they were certified of the end of their captivity , to wit , that they should bee in captivity but seventy yeares , but the present captivity is now prolonged beyond a thousand and five hundred yeares , and it is certaine , that in the second house they did not worship Idols , neither committed they so much as one of those transgressions , which they committed in the first house ; but neither in this captivity , is any man found who worships Idols , as they did in former daies , and neverthelesse not any consolation , or the voice of any oracle doth appeare , or is made known . What therefore is that your sin , for which this captivity after the second house , continues so long beyond the captivity of the first house , except that ye would not receive and heare the Messias the Saviour , when hee came to your land , but did persecute him even to death ; yea , when your fathers saw his miracles and terrible works , such as no man ever did , yet they would not beleeve on him , and therefore neither for them , neither for you , shall ever any propitiation ever be made , but being cast forth ye shal lie in the dark , and shadow of death , ye shall perish for ever , unlesse yee bee converted and confesse him . Measure for Measure . Iew . This captivity shall endure to the end of redemption , to purge away the sin of our fathers , as it is declared in the end of Daniel , blessed is he that waites , and shall come to one hundred thirty five daies . By daies , understand yeares , as if he should say , for the sins which they committed in the first house , before the captivity of Babel , the mentioned time must be expected , &c. Christian . I have said even now , that it is a great error among you , to think the Sonne doth beare the iniquity of his father , although he hath not committed his Sin , seeing the Scripture saith plainly , the sons shall not dye for the fathers , &c. And againe it is written , Visiting the iniquity of the fathers , unto the third and fourth generation of them that hate mee . Where hee meanes , that God doth not visit iniquity but unto the fourth generation ; and how many thousand generations doe you thinke are past to this present time ? Behold now from the time of the destruction of the Temple and City , not only a thousand three hundred and thirty five yeares , but many more are past , and your fathers expected the Messias about the end of those yeares , for so they interpreted the mentioned place of Daniel , and neverthelesse your Messias is not yet come , neither hath removed from you the punishments of this very long captivity . Iew . This captivity is prolonged for the transgression which the Israelites did in the second house , making themselves gods ; as Jesus , the Apostles , and other Saints did , who all were Jewes , and did perversely interpret the sayings of the Prophets concerning Jesus , and made him as it were a perpetual Idol , for this the Israelites are almost perpetuated in this so long captivity . Christian . Doubtlesse no man is ignorant how very grievously the Kings of Judea and Israel sinned in the first house , who ordained Priests for the worship of Idols , and cleane destroyed the true worship of God , and nevertheless they were in captivity but seventy yeares . But in the modern captivity , they who have acknowledged Christ , and have called him the son of God , have not denied God , but they saw the workes of God in Christ , and said , this is the son of God : But if they had erred in this , yet for this they had not denyed God : which seeing it is thus , why is this your captivity so wonderderfully prolonged ? therefore it appears , that your reason is erroneous and in effectuall ; and truly it is the property of God , that his goodnesse doth exceed his severity , which seeing you cannot deny , why did not the Messias come in that time , which is so often toucht in the book of Daniel , according to the supputations of all your wise men ? verily hee ought not , neither could deferre his comming so many hundred yeares , beyond the bound appointed by himselfe . And if you will say that he will come in the generation of the just , and then will not be absent one moment ; I answer , that all is erroneous , forsomuch as there hath never been a generation , in which all men have worshipped one God , except the generation of our time ; and neverthelesse he stil defers his comming . But now I must depart from you , but I will return againe to you , and speake more with you of this matter . Iew . Goe in peace , and see that you returne to mee againe , for I also have yet many things which I would discourse with you concerning your Christ , and concerning your bad tidings . Christian . You speak like a desperate and perverse Jew . FINIS . Notes, typically marginal, from the original text Notes for div A51572e-640 Dan. 1.15 Iob 5. 19. Gen. 2.2 . Deu. 32.4 Gen. 1. ●6 Psa● 101.7 Psa. 101.5 Gen. 1.21 . Isa. 27.1 . Ps. 104.26 Iob 40. 1. Isa. 60.21 Eze. 32.2 . Ion. 1.17 . Psal. 104. 26. Eze. 37.6 Gen. 2.22 Gen : 2.23 Isa. 60.19 Isa. 64.4 . 1 Cor. 15. 44. Lu● 14.15 . Ier. 5.3 . Psa. 69 9. Psal. 66.5 Isa. 40.13 . Psal. 36.9 Gen. 5.27 Gen. 3.24 Exo. 14. 28. Exo. 7 : 16 1 Sa. 16.13 Exo. 7.16 . Exo. 13.9 . Exod. 7.7 Ier. 16.13 . Ier. 12.7 . Ier. 25.11 Psal. 119. 89. Exo. 12. 40. Gen. 15. 13. Ion. 3.10 . Is. 56.1,2 . Isa. 59.16 . Isa. 60.21 Ier. 3.14 . Isa. 5213. Isa. 59.16 Isa. 40.31 Hag. 2.6 . to the 10. Ezr. 3.12 1 King. 8. 7. 〈◊〉 . 22. Psal. 3.4 . Gen. 24● 63. Ier. 26. 18 Gen. 28. 17. Hag. 2 . 9● Zach. 2.5 Ex. 15.17 Ps. 127.1 . Gen. 28. 17. Ier. 31.38 Isa. 2.2 . Isa. 2.3 . Gen. 28. 11 Mich. 4.4 Hag. 2.9 . Ex. 15.17 Ps. 127.1 . Zech. 2.5 . Hag. 2.9 . Mal. 3.1 . Is. 56.1,2 . Ier. 29. 13,14 . Isa. 56.2 . Ezek. 36. 22. Le. 26.42 Ier. 3. 14. Isa. 52.3 . Isa. 59.16 . Isa. 26.9 . Dan. 12.9 Mal. 3.1 . Mal. 3. ● . 3. Mal. 4. 6. Isa. 26.19 Dan. 12.2 Dan. 12. 2 Dan. 12.2 Hab. 2.14 Isa. 11. 9. Isa. 11. 6. Isa. 2.2 . Isa. 65.19 Isa. 1 3. Ioh. 10.30 Deu. 13.5 Isa. 41. 18 Isa. 40.31 Isa. 60. 8. Dan. 12.2 Hos. 2.14 . Num. 32. 13. Hos. 2.15 . Dan. 12.12 Isa. 60. 8. Is. 49.7 , 8 , &c. Isa. 40.4 . Isa. 60.10 Ver. 11. Ver. 13. Isa. 54 11 Isa. 54.13 Ier. 31.34 Isa. 61. 5. Isa. 61. 9. Ver. 9. Isa. 65.17 Isa. 65. 19 Ps 92.14 . Isa. 65.20 Ver. 22. Zac. 10.1 . Zac. 14.10 Ps. 125.2 . Isa. 2.2 . Ier. 31. 38,40 . Psa. 127.1 Ver. 1. Eze. 40.1 . Ver. 1. That is , April . Ezek. 20. 34,35 . Isa. 66.19 Isa. 66.23 Ver. 12. Isa. 60.1 . Eze. 38.3 . Eze. 38. 22. Eze. 39. 1,2 . Zac. 14.4 . Ezek. 38. 22. Ver. 20. Eze. 39.9 . Isa. 66.24 . Isa. 11.11 . Ezra 2.64 Ver. 11. Neh. 1. 8. Eze. 34. 13. Ezr. 2.70 . Deu. 30.3 Ezek : 37. 23. Isa. 60.10 Isa. 44. 28 Isa. 60.11 . Neh. 7.3 . Isa. 60. 9. Ver. 12. Ne . 9. 36. Isa. 60.12 Eze. 39.9 . Ver. 9. Isa. 11.15 Zec. 14.4 . Eze. 47.1 . Ver. 12. Zec. 14.9 . Isa. 62.8 . Isa. 2.4 . Gen. 32. 28. 1 Sa. 7.13 1 Sa. 28.4 Isa. 2.4 . Isa. 11.6 . Eze. 16. 53. Gen. 13. 10. Hab. 2.14 Ier. 33.11 Ezek. 18. 2,3 . Ier. 31.29 Isa. 2.3 . Mic. 4.3 . Ps. 138.2 . Isa. 11. 6. Gen. 6.19 . Gen. 7.16 Isa. 11.6 . Ge. 49.27 Mic. 4.3 . Isa. 11.9 . Lev. 26.6 Isa. 11 7. Ver. 8. Psa. 45.9 . Isa. 53.10 Can. 1.9 . Isa. 53. 6. Isa. 11.9 . Isa. 11.9 . Mic. 4. 2. Isa. 2.2 . Isa. 60.11 Isa. 2.2 . Isa. 65 : 19 Isa. 1.3 . Deu. 28. 29. Dan. 12. 12. Dan. 12.4 Dan. 9.27 Isa. 54. 7. Isa. 54. 13 Isa 9. 2. Isa. 7. 14. Isa. 53. 5. Isa. 4.2 . Ier. 33.15 Isa. 6.9 . Ier. 31.31 Ge. 17.12 Mal. 4. 4. Pro. 15.8 , 29. Ier. 29 . 1● Dan. ●2 . ●2 Ier. 31.29 , 30. Exo. 20. 5 Ier. 29.15 Dan. 12.12 
A53922	----	The kernell of Christianity containing a short, yet full summe of our communion with Christ. By Francis Peck Mr of Arts, minister of the Word and pastor at Hartford. Imprimatur Iohn Downame. Peck, Francis, d. 1651. This text is an enriched version of the TCP digital transcription A53922 of text R216923 in the English Short Title Catalog (Wing P1033). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 19 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A53922 Wing P1033 ESTC R216923 99828636 99828636 33067 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53922) Transcribed from: (Early English Books Online ; image set 33067) Images scanned from microfilm: (Early English books, 1641-1700 ; 1956:9) The kernell of Christianity containing a short, yet full summe of our communion with Christ. By Francis Peck Mr of Arts, minister of the Word and pastor at Hartford. Imprimatur Iohn Downame. Peck, Francis, d. 1651. [2], 14 p. printed by G.M. for Iohn Bellamy, at the signe of the three Golden-Lyons near the Royall-Exchange, London : 1646. Reproduction of the original in the Bodleian Library. eng Jesus Christ -- Devotional literature -- Early works to 1800. Christianity -- Early works to 1800. A53922 R216923 (Wing P1033). civilwar no The kernell of Christianity: containing a short, yet full summe of our communion with Christ. By Francis Peck Mr of Arts, minister of the Wo Peck, Francis 1646 3108 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 TCP Assigned for keying and markup 2001-10 Apex CoVantage Keyed and coded from ProQuest page images 2001-11 TCP Staff (Michigan) Sampled and proofread 2001-11 TCP Staff (Michigan) Text and markup reviewed and edited 2001-12 pfs Batch review (QC) and XML conversion THE KERNELL OF CHRISTIANITY : CONTAINING A SHORT , YET FVLL Summe of our Communion with CHRIST . By FRANCIS PECK Mr of Arts , Minister of the Word and Pastor at Hartford . Imprimatur Iohn Downam . London , Printed By G. M. for Iohn Bellamy , at the signe of the three Golden-Lyons near the Royall-Exchange , 1646. THE KERNELL OF Christianity . WHat is every one bound to know that looks to be saved ? A. Two things . 1. Something concerning God . 2. Something concerning Man . Q. What ought you to know and beleeve concerning God ? A. That there is own most glorious God . Deut. 6. 4. Exod. 33. 18. Q. How doth it appear that God is so glorious ? A. In four particulars . 1. In his Essence , which is incomprehensible . 2. In his attributes , which are those divine perfections whereby he makes himself known to us , which attributes are not qualities in God , but nature . Gods Justice is God himself , and Gods power is God himself , &c. 3. In his persons , which are three . 1. The Father begetting . 2. The Sonne begotten . 3. The Holy Ghost proceeding . 1. The Father 2. The Sonne 3. The Holy Ghost is glorious in regard of Election . Redemption . Application . 1. The Father 2. The Sonne 3. The Holy Ghost is glorious in choosing the house . purchasing the house . dwelling in the house . that is in the heart of a poor sinner . 4. In his works . Q. What are those ? A. 1. His decrees of Election . Reprobation . 2. His works of Creation . Providence . Q. What ought you to know and beleeve concerning his work of creation ? A. That this one glorious God made all things of nothing in six dayes in excellent order and very good . Heb. 11. 3. Exod. 20. 11. Gen. 1. 21. Q. What ought you to know and beleeve concerning the work of providence ? A. That this one glorious God , wisely ordereth , governeth , and disposeth of all things , even to the least circumstance , Mat. 6. 26. &c. and 10. 29 , 30. Q. What ought you to know and beleeve concerning man ? A. These six things following : 1. What was the glorious , and happy condition of man by creation . 2. What that miserable , and lamentable estate is , that man is now fallen into . 3. What Jesus Christ is , the onely means of deliverance out of this estate . 4. What faith is , the only means of applying Christ , and how it is wrought in the soul . 5. What that happy estate is , that every man that is in Christ by faith , is brought unto . 6. What kinde of thankfulnesse , and life it is , that God requires of all them that be in this estate by Christ . Q What are you to know concerning the glorious condition of man by Creation ? A. God created all man-kind in his own image . Q. Wherein did the Image of God consist ? A. In perfect knowledge , righteousnesse and holinesse . Col. 3. 10. Ephes. 4. 24. Q. Man being created in a most happy condition , wherein did his happinesse consist ? A. In two things espycially : 1. His understanding was full of divine knowledge of the whole minde of God . 2. His will and affections were fully conformable to Gods will . Q. Wherein did mans happinesse further consist ? A. In five things : 1. He was in favour with God . 2. He had familiar communion with God . 3. He felt unspeakable joy arising from this communion . 4. He had dominion over all inferior creatures . 5. He was immortall , and should never have tasted of death , if he had not fallen by sinne . Q. Doth this any way concern us ? A. Yes ; his estate was ours in him ; we being then in his loyns . Q. What learn you by this ? A. Three things : 1. To lament and bewaile the losse of this condition by sinne . 2. That I ought to labour to get this image of God repaired in me . 3. That I ought not to be ashamed of holynesse , nor to content my self with some small measures of it , much lesse to hate it , as profane persons and dissembling hypocrites doe . Q. What is that miserable and lamentable estate that man is now fallen into ? A. His misery now appears in four things . 1. In his birth : he is borne dead in sinne and so void of all good , and full of all evil , and so a child of wrath . Ephes. 2. 1 , 2 , 3 , 4. Rom. 1. 29. 2. In his life : whatsoever he doth is sinne in Gods sight . Tit. 1. 15. God and all creatures are his enemies . Psal. 5. 5. Iob 5. 23. he remains abondslave of Satan till God convert him . Act. 16. 18. and hangs by the twine-thred of life every moment ready to drop into hell . 3. In his death : then comes an end of all his hopes , and pleasures , and the beginning of all his woes and sorrowes . 4. After death : First comes his particular judgement . Heb. 9. 27. after this followes his generall judgement , when that terrible sentence , 15. and the 41. ver. shall be pressed upon him . After this followes the execution , wherein the vialls of Gods fierce wrath are powred out upon his soul and body , which fire shall never be quenched . Q. Wherein doth the aggraration of this wofull estate of man by nature appear ? A. In three particulars : 1. He knowes not his misery . Rev. 3. 17. 2. He is not affected with it , though he should know it . Rom. 2. 5. 3. He is unable of himself to come out of it , though he should both know it , and be affected with it . Rom. 5. 6. Q. What learn you from hence ? A. I learn that Gods wrath against sinne , and sinnefull man ( remaining in this condition ) is very great . Q. How great is it ? A. So great that nothing ( without Christ ) but eternall death of body and soul in the cverlasting torments of Hell can satisfie Gods just displeasure . Gal. 3. 10. Q. Is it best now to see your miserable condition by nature , and to feel this wrath of God , and mourn under it while there is hope , and means to come out of it , or to stay till the gate of grace be shut , and God snatches the soul from all hope , and means by death ? A. It 's farre better to see it , and to mourn under it now . Q. How , and why must a man see and feel himself under this wrath and misery ? A. 1. Every man must see that he is under Gods wrath for the present , else he will never seek to Christ to bear it for him . 2. Man must see what this fearfull wrath of God is , that is now piled against him ; else he will never prize Christ to deliver him out of it . 3. All men must see that this wrath is ready to light on them every moment in the full measure of it ; else they will deferre their returne till hereafter . 4. A man must see he is bound hand and foot in the chains of his sinnes , and cannot come from under them , nor lay hold of Christ to help him out of them ; else he will presume he hath received Christ when he hath not , Q. What is to be known of every one concerning Iesus Christ , the only means of deliverance out of this estate ? A. These four things : 1. What his person is , namely , both God and man united into one person which is , Jesus Christ . 2. What his love is towards man , namely past understanding . Ephes. 3. 18 , 19. 3. What his offices are , which are these three . 1. His Priestly office , whereby he offered himself for his Church . Heb. 7. 27. 2. His Propheticall office , whereby he teacheth his Church . Act. 3. 22. 3. His Kingly office , whereby he rules his Church . Psal. 2. 6. 4. How he delivers those , whom he purposeth to save , namely by being made sinne , and curse and righteousnesse for them . 2 Cor. 5. 21. Gal. 3. 13. 1 Cor. 1. 30. Q. What learn you from hence ? A. I learn that all my sinnefull duties , no nor my death , cannot pacifie Gods wrath , and deliver me from it : It is done only by the perfect righteousnes and death of Jesus Christ . Q. How may we come to get this Christ to doe all for us ? A. By receiving him by Faith . Ioh. 1. 12. Q. When may a man without presumption receive Christ as his own ? A. 1. When the poor soul is so weary , and heavy laden with the apprehension of sinne , and wrath that it cannot live without Christ . Mat. 11. 28 , 29. 2. When the poor sinner is so out of love with himself , that he is content to part with all sinne for Christ . Isa. 55. 7. 3. When the poor sinner receives Christ to that end that God the Father offers him , namely to be his Priest , Prophet , and King . Q. How may a man come to receive Christ ? can man create Faith in himself to receive him , or must the Lord by an infinite almighty power work it in him ? A. The Lord must create faith in him by his almighty power . Ephes. 1. 19. Q. What is to be known concerning faith , the only means of applying Christ ? A. Two things 1. What Faith is . 2. How it is wrought in the soul . Q. What is Faith ? A. It is a speciall grace of God , whereby an humbled sinner feeling himself unable to beleeve , is drawn , and so comes by the help of Gods Spirit to Christ for all good , and so rests upon him . Mat. 11. 28. Iob 6. 44 , 45. Phil. 3. 7 , 8 , 9. Q. How doth the Lord work this Faith in the soul by his mighty power , and how comes the soul to know it is wrought ? A. By these nine steps : 1. The Lord gives the soul a listning eare to the word preached , as if God himself were speaking to it . 2. The Lord makes the soul to understand the word . Mat. 13. 23. 3. The Lord savingly wounds the soul , with the sence and apprehension of his lost estate ; having understood it . Act. 2. 37. 4. Then the Lord makes the soul poor in spirit , ready to dye for want of grace , and Christ . Mat. 5. 3. Act. 6. 9. 5. The Lord reveals unto the soul the freenes of his grace and mercy in Christ , and then brings the soul to ponder on this mercy , from whence ariseth hope of help , Joh. 3. 16. hereupon hope comes and waits on Christ for it , seeing now it is possible that an unworthy sinnefull , lost creature may have it . Joel 2. 14. Jonah 3. 9. 6. The Lord reveals the riches of his mercy in Christ , whereby the soul hungers after it , Ephes. 2. 7. Mat. 5. 6. and is not quiet without it , hence the desires , and longs , and beggs for it , with unutterable groans , seeing and knowing ( with the prodigall ) that there is enough in his fathers house . Luk. 15. Rom 8. 26. 7. Then the Lord reveals the worth and excellency of his mercy in Christ , and hereby makes the soul to love it . Ephes. 3. 7. Hence love to this mercy comes secretly , and contents it self with it ; hereupon the soul promiseth , if it may but have this mercy in the Lord Jesus to pity it , and receive it ; it will everlastingly own it , and admire the Lord for it , Lam. 3. 24. 8. The Lord reveals the sweetnesse of his mercy in the Lord Jesus , and hereby gives the soul a satisfying taste of it , Psal. 63. 3. and hence the will comes and is perswaded with joy to leave it self for ever upon it , here to live , or here to die . Psal. 39. 7. 9. The soul being thus come up to Christ ; the Lord doth at last reveal the property of mercy to him , ( thus beleeving ) whereby the soul is now assured and perswaded that neither height , nor depth shall separate him from Gods love in Christ . Rom. 8. 38 , 39. Q. What is that happy condition that every one doth enjoy , who are thus in Christ by Faith ? A. It consists in two things : 1. Vnion with Christ . 2. The benefits which the soul doth injoy hereby . Q. What is Vnion with Christ ? A. It is that whereby the Spirit makes the soul one with Christ , and Christ all to it . 1 Cor. 6. 17. Col. 3. 11. Q. What benefits doth the soul immediatly enjoy by Vnion with Christ ? A. These four 1. Justification . 2. Reconciliation . 3. Adoption . 4. Regeneration . Q. What is Iustification . A. It is a gracious act of God the Father , whereby he imputing the sinnes of a beleever to Christ , and Christs righteousnesse to him , he accounts him guiltlesse , and just before him . Rom. 3. 26. 4. 3. 5. 5. 1. 2 Cor. 5. 21. Ephes. 1. 7. Col. 1. 14. Psal. 32. 1 , 2. Q. What is Reconciliation ? A. It is a most gracious act of God the Father offended , whereby he receives into his favour a justified sinner . 2 Cor. 5. 18 , 19. Col. 1. 21. Q. What is Adoption ? A. A gracious act of God the Father , whereby he accounts a reconciled sinner his sonne and so makes him coheire with Christ . Gal. 4. 5 , 6. Q. What is Regeneration ? A. It is a gracious act of God in the heart of his sonnes , whereby in uniting them unto Christ , he infuseth a most glorious life into them . Ephes. 2. 10. and 4. 24. Q. What followes a beleevers Vnion with Christ ? A. Two things . 1. Coalition , or growing up with Christ . 2. Glorification . Q. By what means or wherein doth a beleeving soul grow up with Christ ? A. By increase of faith and sanctification . Q. Wherein doth sanctification consist ? 1. In mortification , or dying daily to sinne . 2. In vivification , or living daily to Christ . Rom 6. 3 , 4 , 5. Rom. 8. 11. Q. How are Faith and sanctification confirmed and increased ? A. By the same means that they are begun by , and also by receiving of the Sacraments . Q. How many Sacraments be there ? A. Two 1. Baptisme which confirms our Regeneration , or new birth . 2. The Lords Supper , which signifies and seals our groath in Christ . Q. What is a beleevers glorification ? A. When death hath swallowed the bodies of Gods faithfull Servants , their blessed souls are taken up to Christ , and swallowed up in Glory which never shall have an end . 1 Thes. 4. 17. Q. What kinde of thankefulnesse and life is that which God requires of all them that be in this estate by Iesus Christ ? A. The Lord requires of them to answer his infinite love with their love again , to the praise of Iesus Christ , testified by obedience to the morral law , observing it ( though not as a Covenant of works , yet ) as a rule of life , according to his will . Ioh. 14 15. 21. Q. What is this called ? A. Serving of God . Luk. 1. 74 , 75. Q. How must this be performed ? A. 1. Without slavish fear . 2. With love . 3. In holinesse and righteousnesse in all things . 4. All this must be done before him , or in his sight . 5. And lastly , this must be done constantly all the dayes of their life , in all places , at all times , in all estates and conditions . FINIS . 
A54243	----	Truth further clear'd from mistakes being two chapters out of the book entituled, Primitive Christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our Lord Jesus Christ for the salvation of mankind, together with a comparison of the principles of the people called Quakers, and the perversions of their opposers, by way of postscript / by W.P. Primitive Christianity reviv'd. Selections Penn, William, 1644-1718. 1698 Approx. 41 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54243 Wing P1391 ESTC R33341 13277261 ocm 13277261 98728 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54243) Transcribed from: (Early English Books Online ; image set 98728) Images scanned from microfilm: (Early English books, 1641-1700 ; 1039:3) Truth further clear'd from mistakes being two chapters out of the book entituled, Primitive Christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our Lord Jesus Christ for the salvation of mankind, together with a comparison of the principles of the people called Quakers, and the perversions of their opposers, by way of postscript / by W.P. Primitive Christianity reviv'd. Selections Penn, William, 1644-1718. 47 p. [s.n.], Dublin : 1698. Signed and dated on p. 47: William Penn. Dublin, the 26th of the 3d month, 1698. Imperfect: print showthrough with loss of text. Reproduction of original in the Cambridge University Library. 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Society of Friends -- Apologetic works. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 John Latta Sampled and proofread 2005-10 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion TRUTH Further Clear'd from MISTAKES . BEING Two Chapters out of the Book ENTITULED , Primitive Christianity Reviv'd : Plainly acknowledging the Benefit accruing by the Death and Sufferings of our Lord Jesus Christ for the Salvation of Mankind . TOGETHER WITH A Comparison of the Principles of the People called Quakers , and the Perversions of their Opposers , by way of Postscript . By W. P. Dublin , Printed in the Year 1698. Reader , OCcasion having been given us we never sought , we continue to improve it to the further Explanation and Defence of our so much abused Profession , that if possible People may see , at least the more Sober and Candid , That we are not at that distance from Truth , nor so Heterodox in our Principles , as we have been , by too many , either hastily or interestedly Represented ; but that indeed we hold the Great Truths of Christianity according to the holy Scriptures , and that the Realities of Religion are the Mark we press after , and to disabuse and awaken People from their false Hopes and carnal Securities , under which they are too apt to indulge themselves , to their Irreparable Loss , that by our setting Christian Doctrine in a true Light , and receiving and pressing the Necessity of a better Practice : They may see the Obligation they are under to redeem their precious time they have lost , by a more careful Employment of that which remains to a better purpose . This has occasioned Us to Re-print the 8th . and 9th . Chapters of Primitive Christianity , being willing to Speak in the Language of what has been already made Publick , that it may be seen , We neither Change ( tho for the better is always commendable ) nor Write otherwise now then before to serve a present Turn ; In which and a Postscript , comparing our Principles , with our Opposers usual Perversions , the Ingenious Reader may easily discern how Ill We have been Treated , and what Hardships We have laboured under , through the Prejudice of some , and the Unreasonable Credulity of others ; and do Us the Justice to believe that We are a People in Earnest for Heaven , and in that way our Blessed Lord hath trod for Us to Glory , For no Cross no Crown . CHAP. VIII . Sect. 1. Doctrine of Satisfaction and Justification Owned and Worded according to Scripture . Sect. 2. What Constructions we can't believe of them , and which is an abuse of them . Sect. 3. Christ Owned a Sacrifice and a Mediator . Sect. 4. Justification Two-fold , from the Guilt of Sin , and from the Power and Pollution of it . Sect. 5. Exhortation to the Reader upon the whole . Obj. 1. THough there be ma-many good things said , how Christ appears and works in a Soul , to Awaken , Convince and Convert it ; yet you seem not particular enough about the Death and Sufferings of Christ : And it is generally Rumour'd and Charged upon you by your Adversaries , that you have little reverence to the Doctrine of Christ's Satisfaction to God for our Sins , and that you do not Believe , That the Active and Passive Obedience of Christ , when He was in the World , is the alone ground of a Sinners Justification before God. Answ . § . 1. The Doctrine of Satisfaction and Justification , truly understood , are placed in so strict an Union , that the one is a necessary Consequence of the other , and what we say of them , is what agrees with the suffrage of Scripture , and for the most part in the terms of it ; always believing , that in Points where there arises any difficulty , be it from the Obscurity of Expression , Mis-translation , or the Dust raised by the Heats of Partial Writers , or Nice Criticks , it is ever best to keep close to the Text , and maintain Charity in the rest . I shall first speak Negatively , what we do not own , which perhaps hath given occasion to those who have been more Hasty then Wise , to judge us defective in our Belief of the Efficacy of the Death and Sufferings of Christ to Justification : As , § . 2. First , We cannot Believe that Christ is the Cause , but the Effect of God's Love , according to the Testimony of the Beloved Disciple John , Chap. 3. God hath so loved the World , that he hath given his only Begotten Son into the World , that whosoever believeth on him should not perish , but have Everlasting Life . Secondly , We cannot say , God could not have taken another way to have saved Sinners , than by the Death and Sufferings of his Son , to satisfie his Justice , or that Christ's Death and sufferings were a strict and rigid Satisfaction for that Eternal Death and Misery due to a Man for Sin and Transgression : For such a Notion were to make God's Mercy little concerned in Man's Salvation ; and indeed we are at too great a distance from his Infinite Wisdom and Power , to judge of the Liberty and Necessity of his Actings . Thirdly , We cannot say Jesus Christ was the greatest Sinner in the World , ( because he bore our Sins on his Cross , or because he was made Sin for us , who knew no Sin ) an Expression of great levity and unsoundness , yet often said by great Preachers and Professors of Religion . Fourthly , We cannot Believe that Christ's Death and Sufferings so satisfies God , or justifies Men , as that they are thereby Accepted of God : They are indeed thereby put into a state capable of being accepted of God , and through the Obedience of Faith and Sanctification of the Spirit , are in a state of Acceptance : For we can never think a Man justified before God , while Self-condemned ; or that any Man can be in Christ , who is not a New Creature , or that God looks upon Men otherwise then they are . We think it a state of Presumption , and not of Salvation , to call Jesus , Lord ! and not by the Work of the Holy Ghost . Master ! And he not yet Master of our Affections : Saviour ! And they not saved by him from their Sins : Redeemer ! And yet they not redeemed by him from their Passion , Pride , Covetousness , Wantonness , Vanity , Honours , vain Friendships , and Glory of this World : Which were to deceive themselves : for God will not be mocked , such as Men sow , such must they reap . And though Christ did Die for us , yet we must , by the Assistance of his Grace , work out our Salvation with fear and trembling : As he Died for Sin , so we must Die to Sin , or we cannot be said to be saved by the Death and Sufferings of Christ , or throughly justified and accepted with God. Thus far Negatively . Now , Possitively , what we own as to Justification . § . 3. We do Believe , that Jesus Christ was our Holy Sacrifice , and Attonement , and Prepiriation ; that he bore our Iniquities , and that by his Stripes we were healed of the Wounds Adam gave us in his Fall ; and that God is just in forgiving true Penitents upon the Credit of that Holy Offering , Christ made of himself to God for us ; and that what he did and suffer'd , satisfied and pleased God , and was for the sake of fallen Man that had displeased God : And that through the Offering up of himself once for all , through the Eternal Spirit , he hath for Ever perfected those ( in all times ) that are sanctified , who walk not after the Flesh , but after the Spirit . Rom. 8. 1. Mark that . § . 4. In short , Justification consists of two parts , or hath a two-fold Consideration , viz. Justification from the Guilt of Sin , and Justification from the Power and Pollution of Sin , and in this Sence Justification gives Man a full and clear Acceptance before God. For want of this latter part , it is that so many Souls Religiously inclin'd , are often under Doubts , Scruples and Despondencies , notwithstanding all that their Teachers tell them of the Extent and Efficacy of the first part of Justification . And it is too general an Unhappiness among the Professors of Christianity , that they are apt to cloak their own Active and Passive Disobedience with the Active and Passive Obedience of Christ . The first part of Justification we do reverently and humbly acknowledge is only for the sake of the Death and Sufferings of Christ ; nothing we can do , though by the Operation of the Holy Spirit , being able to Cancel Old Debts , or wipe out Old Scores : It is the Power and Efficacy of that Propitiatory Offering , upon Faith and Repentance , that justifies us from the Sins that are past ; and it is the Power of Christ's Spirit in our Hearts that purifies and makes us acceptable before God. For till the Heart of Man is purged from Sin , God will never accept of it . He Reproves , Rebukes and Condemns those that entertain Sin there , and therefore such cannot be said to be in a Justified State ; Condemnation and Justification being Contraries : So that they that hold themselves in a Justified State by the Active and Passive Obedience of Christ , while they are not Actively and Passively Obedient to the Spirit of Christ Jusus , are under a strong and dangerous Delusion ; and for crying out against this Sin-pleasing Imagination , not to say Doctrine , we are Staged and Reproached as Denicrs and Despisers of the Death and Sufferings of our Lord Jesus Christ . But be it known to such , they add to Christ's Sufferings , and Crucifie to themselves afresh the Son of God , and trample the Blood of the Covenant under their Feet , that walk unholily under a Profession of Justification ; for God will not acquit the Guilty , nor Justifie the Disobedient and Unfaithful . Such deceive themselves , and at the Great and Final Judgment their Sentence will not be , Come ye Blessed , because it cannot be said to them , Well done Good and Faithful , for they cannot be so esteemed that live and die in a Reproveable and Condemnable State ; but , Go ye Cursed , &c. § . 5. Wherefore , O my Reader ! Rest not thy self wholly satisfied with what Christ has done for thee in his Blessed Person without Thee , but press to know his Power and Kingdom within thee , that the strong Man , that has too long kept thy House , may be bound , and his Goods spoiled ; his Works destroyed , and Sin ended ; according to the 1 John 3. 7. For which end , says that Beloved Disciple , Christ was manifested , that all things may become New ; New Heavens , and New Earth , in which Righteousness dwells . Thus thou wilt come to glorifie God in thy Body , and in thy Spirit , which are his ; and live to him , and not to thy self . Thy Love , Joy , Worship , and Obedience ; thy Life , Conversation , and Practice ; thy Study , Meditation , and Devotion , will be Spiritual : For the Father and the Son will make their abode with thee , and Christ will manifest himself to thee ; for the Secrets of the Lord are with them that fear him . And an holy Unction or Anointing have all those , which leads them into all truth , and they need not the Teachings of Men : They are better Taught , being Instructed by the Divine Oracle ; no bare Hear-say , or Traditional Christians , but fresh and living Witnesses : Those that have seen with their own Eyes , and heard with their own Ears , and have handled with their own Hands the Word of Life , in the divers Operations of it , to their Souls Salvation . In this they Meet , in this they Preach , and in this they Pray and Praise : Behold the New Covenant fulfilled , the Church and Worship of Christ , the Great Anointed of God , and the Great Anointing of God , in his Holy , High Priesthood and Offices in his Church ! CHAP. IX . Sect. 1. A Confession to Christ and his Work , both in Doing and Suffering . Sect. 2. That ought not to make void our Belief and Testimony of his Inward and Spiritual Appearance in the Soul. Sect. 3. What our Testimony is in the latter respect : That 't is impossible to be saved by Christ Without us , while we reject his Work and Power Within us . Sect. 4. The Dispensation of Grace , in its Nature and Extent . Sect. 5. A further Acknowledgment to the Death and Sufferings of Christ . Sect. 6. The Conclusion , shewing our Adversaries Unreasonableness . § . 1. AND lest any should say we are Equivocal in our Expressions , and Allegorize away Christ's Appearance in the Flesh ; meaning only thereby , our own Flesh , and that as often as we mention him , we mean only a Mystery , or a Mystical Sense of him , be it as to his Coming , Birth , Miracles , Sufferings , Death , Resurection , Ascension , Mediation and Judgment ; I would yet add , to preserve the well-disposed from being stagger'd by such Suggestions , and to inform and reclaim such as are under the Power and Prejudice of them , That , we do , we Bless God , Religiously Believe and Confess , to the Glory of God the Father , and the Honour of his Dear and Beloved Son , that , Jesus Christ took our Nature upon him , and was like unto us in all things , Sin excepted ; That he was Born of the Virgin Mary , and Suffered under Pontius Pilate , the Roman Governour , Crucified , Dead , and Buried in the Sepulchre of Joseph of Arimathea ; Rose again the Third Day , and Ascended into Heaven , and sits on the Right Hand of God , in the Power and Majesty of his Father , who will one Day Judge the World by him , even that Blessed Man , CHRIST JESUS , according to their Works . § . 2. But because we so Believe , must we not Believe what Christ said , He that is with you shall be in you , John 14. I in them , and they in me , &c. Chap. 17. When it pleased God to reveal his Son in me , &c. Gal. 1. The Mystery hid from Ages , is Christ in the Gentiles the hope of Glory , Col. 1. Unless Christ be in you , ye are Reprobates ? 2 Cor. 13. Or must we be industriously represented Deniers of Christ's Coming in the Flesh , and the Holy Ends of it , in all the Parts and Branches of his Doing and Suffering , because we Believe , and press the Necessity of Believing , Receiving and Obeying his Inward and Spiritual Appearance and Manifestation of himself , through his Light , Grace and Spirit in the Hearts and Consciences of Men and Women , to Reprove , Convict , Convert and Change them ? This we esteem hard and unrighteous Measure ; nor would our warm and sharp Adversaries be so dealt with by others : But to do as they would be done to , is too often no part of their Practice , whatever it be of their Profession . § . 3. Yet we are very ready to declare to the whole World , that we cannot think Men and Women can be saved by their Belief of the one without the Sense and Experience of the other ; and that is what we oppose , and not his Blessed Manifestation in the Flesh . We say that he then overcame our Common Enemy , soiled him in the open Field , and in our Nature triumphed over him that had overcome and triumphed over it in our Forefather Adam , and his Posterity ; and that as truly as Christ overcame him in our Nature , in his own Person , so , by his Divine Grace being received and obeyed by us , he overcomes him in us : That is , he detects the Enemy by his Light in the Conscience , and enables the Creature to resist him , and all his Fiery Darts , and finally , so to Fight the Good Fight of Faith , as to overcome him , and lay hold on Eternal Life . § . 4. And this is the Dispensation of Grace , which we declare , has appeared to all , more or less ; teaching those that will receive it , to deny ungodliness and wordly lust , and to live soberly , righteously , and godly in this present World ; looking for ( which none else can justly do ) the blessed Hope , and glorious Appearing of the Great God , and our Saviour Jesus Christ , &c. Tit. 2. 11 , 12 , 13. And as from the Teachings , and Experience , and Motion of this Grace , we minister to others , so the very drift of our Ministry is to turn Peoples Minds to this Grace in themselves , that they may all , up and be doing , even the good and acceptable Will of God , and work out their Salvation with fear and trembling , and make their High and Heavenly Calling and Election sure ; which none else can do , whatever be their Profession , Church and Character : For such as Men sow they must reap ; and his Servants we are , whom we obey . Regeneration we must know , or we cannot be Children of God , and Heirs of Eternal Glory : And to be Born again , an other Spirit and Principle must prevail , leaven , season , and govern us , than either the Spirit of the World , or our own depraved Spirits ; and this can be no other Spirit than that which dwelt in Christ , for unless that dwell in us , we can be none of his , Rom. 8. 9. And this Spirit begins in Conviction , and ends in Conversion and Perseverance : And the one follows the other ; Conversion being the Consequence of Convictions obey'd , and Perseverance a natural Fruit of Conversion , and being Born of God ; for such Sin not , because the Seed of God abides in them , John 3. 7 , 8. but through Faithfulness , continue to the end , and obtain the Promise , even Everlasting Life . § . 5. But let my Reader take this along with him , that we do acknowledge that Christ , through his Holy Doing and Suffering ( for being a Son he learned Obedience ) has obtained Mercy of God his Father for Mankind ; and that his Obedience has an Influence to our Salvation , in all the Parts and Branches of it ; since thereby he became a Conqueror , and led Captivity Captive , and obtained Gifts for Men with divers Great and Precious Promises , that thereby we might be partakers of the Divine Nature , having ( first ) escaped the Corruption that is in the World , through Lust . I say we do Believe and Confess that the Active and Passive Obedience of Christ Jesus affects our Salvation throughout , as well from the Power and Pollution of Sir , as from the Guilt , He being a Conqueror as well as a Sacrifice , and both , through Suffering : Yet , they that reject his Divine Gift , so obtained , and which he has given to them , by which to see their Sin , and the sinfulness of it , and to repent and turn away from it , and do so no more ; and to wait upon God for daily strength to resist the Fiery Darts of the Enemy , and to be Comforted through the Obedience of Faith in and to this Divine Grace of the Son of God , such do not please God , believe truly in God ; nor are they in a state of true Christianity and Salvation . Woman , said Christ , to the Samaritan , at the Well , hadst thou known the Gift of God , and who it is that speaketh to thee , &c. People know not Christ , and God , whom to know is Life Eternal , John 17. because they are Ignorant of the Gift of God , viz. a measure of the Spirit of God that is given to every one to profit with , 1 Cor. 12. 7. which reveals Christ and God to the Soul. Flesh and Blood cannot do it ; Oxford and Cambridge cannot do it ; Tongues and Philosophy cannot do it ; for they that by Wisdom knew not God , had these things for their Wisdom : They were strong , deep and accurate in them ; but alas , they were clouded , puft up , and set farther off from the Inward and Saving Knowledge of God , because they sought for it in them , and thought to find God there . But the Key of David is an other thing , which shuts and no Man opens , and opens and no Man shuts ; and this Key have all they that receive the Gift of God into their Hearts ; and it opens to them , the Knowledge of God and themselves , and gives them a quite other Sight , Taste and Judgment of things , than their Educational or Traditional Knowledge afforded them . This is the beginning of the New Creation of God , and thus it is we come to be New Creatures : And we are bound to declare there is no other way , besides this , by which People can come into Christ , or to be true Christians , or receive the Advantage that comes by the Death and Sufferings of the Lord Jesus Christ . Wherefore we say , and upon good Authority , even that of our own Experience , as well as that of the Scriptures of Truth , Christ will prove no Saving Sacrifice for them that refuse him for their Example . They that reject the Gift , do deny the Giver , instead of themselves daily , for the Givers sake . O that People were wise ! that they would consider their latter End , and the things that make for the Peace thereof ! Why should they perish in a vain hope of Life , while Death Reigns ? Of living with God , who live not to him , nor walk with him ? Awake , thou that sleepest in thy Sin , or at best , in thy Self-righteousness ; Awake , I say , and Christ shall give thee Life ! For he is the Lord from Heaven , the quickening Spirit , that quickens us , by his Spirit , if we do not , resist it and quench it , by our Disobedience ; but receive , love and obey it , in all the Holy Leadings and Teachings of it , Rom. 8. 14 , 15. To which Holy Spirit I commend my Reader , that he may the better see where he is , and also come to the true Belief and Advantage of the Doings and Sufferings of our Dear and Blessed Lord and Saviour Jesus Christ , who saves from the Power and Pollution , as well as Guilt of Sin , all those that hear his knocks , and open the Door of their Hearts to him , that he may come in and work a real and through Reformation in and for them . And so the Benefit , Virtue and Essicacy of his Doings and Sufferings without us , will come to be livingly applied and felt , and fellowship with Christ in his Death and Sufferings known , according to the Doctrine of the Apostle ; which , those that live in that which made him suffer , know not , tho' they profess to be saved by his Death and Sufferings . Much more might be said as to this matter , but I must be brief . § . 6. To conclude this Chapter , we wonder not that we should be mistaken , mis-construed and mis-represented , in what we believe and do to Salvation , since our Betters have been so treated in the Primitive Times ; nor indeed is it only about Doctrines of Religion , for our Practice in Worship and Discipline have had the same Success : But this is what I earnestly desire , that however bold People are pleased to make with us , they would not deceive themselves in the great things of their own Salvation : That while they would seem to own all to Christ , they are not found disowned of Christ in the last Day . Read the 7th of Matthew ; it is , he that hears Christ , the great Word of God , and does what he enjoyns , what he commands , and by his Blessed Example , recommends , that is a Wise Builder , that has founded his House well , and built with good Materials , and whose House will stand the last shake and Judgement . For which cause we are often plain , close and earnest with People , to consider , that Christ came not to save them in , but from their Sins ; and that they that think to discharge and release themselves of his Yoke and Burden , his Cross and Example , and secure themselves , and Complement Christ with his having done all for them , while he has wrought little or nothing in them , nor they parted with any thing for the love of him , will finally awake in a dreadful surprize , at the sound of the last Trumpet , and at this sad and irrevokeable Sentence , Depart from me , ye Workers of Iniquity , I know you not : Which terrible End , may all timely avoid , by hearkening to Wisdom's Voice , and turning at her Reproof , that she may lead them in the Ways of Righteousness , and in the midst of the Paths of Judgment , that their Souls may come to inherit Substance ; even durable Riches and Righteousness in the Kingdom of the Father , World without end . THE QUAKERS PRINCIPLES , AND THEIR Adversaries Perversions . Quakers Principles . I. BEcause in Honour to the Spirit of GOD ( which gave forth the Scriptures ) we assert the Holy Spirit to be the First and Great Rule of Christians , as that by which GOD is Worshiped , Conscience is Convinc'd , Sin Detected , Duty Manifested , Scriptures Unfolded and Explained ; and consequently a Rule for Believeing and Understanding the Scriptures themselves : Tho' at the same time , we Reverently Believe the Scriptures by the Divine Authority of that holy SPIRIT which gave them forth ; and do declare and fully believe them to be what they say of themselves , viz. A Declaration of those things most surely believed by the Primitive Christians , and that they came by Inspiration , holy Men of GOD speaking as they were moved by the holy Ghost , and are profitable for Doctrine , Reproof , Correction , Instruction in Righteousness , that the Man of GOD perfect , and throughly furnished to all good Works . Joh. 4. 24. John 16. 8. Ephes . 5. 13. Joh. 14. 26. 2. Tim. 3. 16. II. From our great Caution and Tenderness in Expressing our Selves in matters of Faith , as particularly about the Trinity , in other Terms than those the holy Ghost hath used in Scripture , to wit , There are Three that bear Record in Heaven , the FATHER , the WORD , and the SPIRIT , and these Three are One ; which we sincerely and reverently believe to be so . — 1 John 5. 7. III. Because we believe and declare the Necessity of an Inward Principle , to Enlighten our Minds and Cure our Hearts of the Maladies that Sin has brought upon us , in order to Salvation here , and to escape from the Wrath to come . — Ephes . 2. 8. Tit. 2. 11 , 12. Acts 15. 11. John 1. 9. 1 John 1. 7. IV. Because we say , That GOD is Light , and CHRIST is Light , and that GOD is in CHRIST , and that CHRIST by his Light Lighteth every Man that cometh into the World ; and dwelleth with them that obey him in his Inward and Spiritual Manifestation , according to 1 John 1. 5. John 8. 12. and 1. 9. and 1. 1. 10. and 1. 1. 20. V. From our Asserting , That CHRIST lighteth Wicked , as well as Good Men , because he is said to be that True Light which lighteth every Man that cometh into the World , according to John 1. 9. VI. Because we say , That this Light of Christ is sufficient to Save and Preserve all from Sin , that Walk up to the Discovery and Leadings of it , 2 Cor. 4. 6 , 7. 1 John 1. 7. John 8. 12. Ephes . 5. 13. VII . When we speak of Christ's being glorified with the Father before the World began ; oras he is now by his Spirit in the Hearts of his People ; and that as such he was never visible to Wicked Men , John 17. 5. 1 Joh. 3. 6. VIII . Because the Tendency of our Ministry and Testimony is to press People to the Guidance of that Inward and Spiritual Appearance of Christ to Men , by his Light and Grace in their hearts , as that without which there can be no sight , sense , or sorrow for Sin to Amendment of Life , which is absolutely requisite , in order to a Just and Saving Application of the Benefit which God intended to Men by the Death and Sufferings of our Lord Jesus Christ : And because we often press this , in opposition to that Sin pleasing-Doctrine , of being who by Justified by the Merits of Christ , whilst Men live in the Wickedness and Pollutions of this World. Eph. 5. 13. Tit. 2. 11. 2 Thes . 2. 13. 1 Pet. 1. 2. 1 Cor. 2. 11. Rom. 8. 9 , 14. Tit. 3. 3. to vers . 9. 2 Cor. 4. 6. IX . From our Denying a Ridgid Satisfaction , as that GOD could not possibly save Men any other way , than by Condemning and Punishing his Beloved Son in whom he was well-pleased , thereby making Christ the Cause , and not the Effect of the Father's Love , for the Sins of the World : And because we cannot believe he hath so satisfied his Father for Sins past , present and to come , as to look upon Man to be holy in Christ , whilst unholy in himself ; or to be in Christ , while he is not a New Creature , the Dangerous Security too many are under . — 1 Joh. 4. 9 , 10. John 3 , 16 , 17. 1 John 3. 8. John 3. 3. Mat. 7. 21. 2 Cor. 5. 17. Gal. 6. 15. X. Because we say Men cannot be Justified by what Christ has done or suffered for them , whilst condemned by his Light in themselves ; or forgiven in his Blood , whilst disobedient to his Spirit ; and that to compleat Justification , we are to feel an Inward Acceptance with GOD through the Sanctification of the Spirit of his Son , as that without which Remission of Sin cannot be obtained . — 1 John 3. 19 , 20 , 21. Rom. 8. 13 , 14. Joh. 3. 19 , 20. Rom. 8. 2 , 16. Gal. 6. 8. 2. Thess . 2. 13. XI . Because we make Evangelical Obedience a Condition to Salvation , and works by the Spirit , an Evidence of Faith , and a holy Life , both Necessary and Rewardable . — Tit. 3. from vers . 3. to 9. Tit. 2. 14. Jam. 2. 22. XII . When we say that in some respects Christ was not our Sacrifice but Example , and that his Obedience to his Father doth not Excuse ours ; but as he abode in his Father's Love , by Keeping his Commandments , we must follow his Blessed Example . — John 15. 9 , 10. XIII . From our pleading for a Purification and Perfection from Sin , ( agreeable to the Testimony of the holy Scriptures ) on this side the Grave , through the pure Workings of the Holy and Perfect Spirit of our Lord Jesus Christ . — Mat. 5. 48. Mat. 19. 21. 2 Cor. 13. 11. Col. 1. 28. Tit. 2. 14. 1 Pet. 1. 22 , 23. XIV . Because we say with the Apostle , That Men ought to Pray , Preach , and Sing with the Spirit , and that no Man can Rightly worship GOD , without the Preparation by , and Assistance of his holy Spirit , and that we ought to wait to feel It for that end , and that other Worship is Formal and Carnal . — Rom. 8. 26. 1 Cor. 14. 15. Prov. 16. 1. Luk. 24. 49. Acts 1. 4. Acts 2. 1. Psal . 39 , 2 , 3. XV. From our denying the Resurrection of the same Natural and Corruptable Body , and declining to be Inquisitive and Critical , about what Body we shall rise with , according to the Caution of the Apostle therein , leaving it to the Lord to give us a Body as pleaseth him . 1 Cor. chap. 15. 2 Cor. 5. 1 , 2. Their Adversaries Perversions . OUr Adversaries are pleased to make us to deny and undervalue the Scriptures , as Not to he a Rule in any Respect , tho' our Books plentifully shew we confess them to be the Next and Secondary Rule to the holy SPIRIT , and that we ever chuse to express our Belief of Christian Faith and Doctrine in the Terms thereof . They also say , We prefer our own Books before them , while we Love , Honour and use Them above all the Books in the World , and refuse to express matters of Faith in other Terms than what are Expresly in Scripture , or so agreeable as to leave no just ground for any doubt of our Respect and Regard to them . Such as desire to lessen the Credit of our Perswasion with sober People , Represent us to deny the Trinity at large , and in every sense , tho' we only reject School-Terms , and Philosophical Definitions , as Unscriptural , if not Unsound , and as having a Tendency to Fruitless Controversie , instead of Edification and Holiness among Christians . We have been Uncharitably Represented by some , as if we denied All outward Means , or Contradicted our selves in the Use of them ; which they may as well charge against the Apostle John , in Asserting the Sufficiency of the Anointing . People have been told by our Adversaries , That we believe every Man has Whole GOD and Whole CHRIST in him , and consequently so many Gods and so many Christs : Tho' we Assert no more , but the very Language of the holy Ghost , in the Scriptures of Truth , and mean no more by it , than that Christ by his Light and Spirit dwelleth in the hearts of his People . It has been inferred that we hold that Christ is in and to Wicked Men , as he is in and to his Saints ; tho' he is a Condemner to the One , and a Comforter to the other . Our Opposers will have it , That all who have this Light , must consequently be Good Men , whether they Obey it or no , or else the Light is Insufficient . Some are not ashamed to tell the World in our Name , That Christ was never visible as to his Bodily Appearance , and consequently that we deny his Coming in the Flesh above sixteen hundred years ago , tho' his coming then is an Article of our Christian Belief . We are represented to Deny or Undervalue the Coming of Christ without us , and the Force and Efficacy of his Death and Sufferings , as a Propitiation for the Sins of the whole World ; tho' we only Deny the Benefit thereof to such , who by Living in Sin , instead of Dying to Sin , and Pleasing ; instead of Denying themselves , to please GOD , Deprive Themselves thereof . Some unworthily conclude we disown Christ as a Satisfactory Sacrifice , in his Death and Sufferings ; and as if we did not believe he died for the Sins of the Whole World , or that he Carried away Sin , and Sealed Redemption in his Blood , to as many as Rightly Believe ; and that we expect both to be Forgiven and Accepted of GOD , not for his sake , but our own Works : Which Suggestions we utterly detest and disown . It is inferred against us , That we deny Justification at all in any sense , by the Death and Sufferings of the Propitiatory Sacrifice of Christ , for the Sins of the whole World : Than which nothing can be more Uncharitable , Untrue , or Unjust ; Since we Never did , nor can believe the Remission of Sins in any other Name , than that of our Lord Jesus Christ , who through the Eternal Spirit offered himself up once for all , an Holy and Acceptable Sacrifice to GOD. Our Opposers would make People believe , we hope to be sav'd by our own Works , and not by Grace , which is the Gift of GOD , and so make them the Meritorious Cause of our Salvation , and consequently Papists . They will have us to mean , and venture to say for us , that we believe our Lord Jesus Christ , to be in all things but an Example , and in no rerespect our Sacrifice . We are made so presumptious as to assert the FULNESS of all Perfection and Happiness attainable in this Life . Ignorance or Envy suggests against us , That if GOD will not compel us by his Spirit , he must go without his Worship . We are made to Deny the Resurrection of any Body , however Spiritual or Glorified , and even of Eternal Rewards too ; Which if True , we are of all People the most miserable . THus , Sober Reader , thou hast some Taste of the Usage we have received in a more abundant manner at their hands , who have Undertaken to give an Account of our Belief to the World , that it has been very hard for People to see us , through those Disguises that Interest , Ignorance , or Malice hath put upon us . But 't is our desire , for thy own Good , as well as our Defence , that GOD would please , by the Light of his dear Son , to give thee a Clear and Effectual Sight of the Dispensation of his Heavenly Truth in the Inward Parts , which he hath blessed us withal , Viz. the Revelation and Setting up of the Kingdom of CHRIST in the Hearts and Souls of the Sons of Men , where Sin and Self have so much and so long Prevailed , that thou mayest come to be a Witness of us Goodness , and thy Soul with ours , Admire , Adore , and for ever Praise his most Glorious and Everlasting NAME , through his dear and Well-Beloved SON , and our REDEEMER , for He is Worthy , Worthy , Worthy , World without End. Dublin , the 26th of the 3d Month , 1698. WILLIAM PENN . THE END . 
A41628	----	Christ's tears for Jerusalems unbelief and ruine Now humbly recommended to England's consideration in this her day of tryal and danger. By [faded print] reverend and learned divine Mr. Theophilus Gale. Gale, Theophilus, 1628-1678. 1679 Approx. 473 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41628 Wing G135 ESTC R218690 99830261 99830261 34711 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41628) Transcribed from: (Early English Books Online ; image set 34711) Images scanned from microfilm: (Early English books, 1641-1700 ; 2071:10) Christ's tears for Jerusalems unbelief and ruine Now humbly recommended to England's consideration in this her day of tryal and danger. By [faded print] reverend and learned divine Mr. Theophilus Gale. Gale, Theophilus, 1628-1678. [16], 254 p. printed for M. Widdowes at the Green Dragon in St. Pauls Church-Yard, London : 1679. Includes six preliminary contents pages and errata page. Print faded on title page; partly illegible. Reproduction of the original in the Congregational Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Early works to 1800. Christian literature -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Ali Jakobson Sampled and proofread 2007-02 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Christ's Tears FOR JERUSALEMS UNBELIEF AND RUINE . NOW Humbly recommended to England's Consideration in this her day of Tryal and Danger . By 〈◊〉 Reverend and Learned Divine Mr. THEOPHILUS GALE . LONDON , Printed for M. Widdowes at the Green Dragon in St. Pauls Church-Yard . 1679. Preface . IT is the Supreme Wisdome , Interest , and Perfection of Man , who is an intelligent Being , to understand , & adhere unto his last End , and whatever means conduce thereto : This is stiled , Luke 19. 42. To know the things that belong unto our peace . And the supreme end of our Great Lord , in espousing Human Nature , was , to acquaint Sinners with the things that belong to their peace , and bring them into an immediate Capacitie for the Fruition of them . Is it not then the highest piece of Folie , and Madnesse , for rational Creatures , to shut their Eyes , and Hearts against that , which is their supreme Happinesse ? Is there so much Beautie in the Deformitie of Sin ? So much Pleasure in the Chains and Fetters of Satan ? So much Libertie in the Vassalage , and Bondage of Lusts ? So much Content in the embraces of an heart-distracting World ? So much peace and ease in the stings , and troubles of a tormented Conscience ? So much life in the death of Sin , and Hel torments , as to make a rational soul amorous of , and in love with them ? If not , how comes it to passe , that men mind not more the things that belong unto their peace ? Was it ever known that any , but mad men , would take delight to see their own heart-bloud gush out ? Would any but blind fools spurne at food , the most delicious , satisfying food , when offered to their famished souls ? May we not count such bewitched Sots , who plot , and contrive , by al means possible , to ruine themselves ? And yet , Lo ! is not this the Case of al such , who wil not know , and embrace the things that belong unto their peace , when offered to them ? Alas ! What a world of such mad , and blind fools are there ? Yea , how many great Professors , yea how many Churches , fal under this black brand of Folie and Madnesse ? Was not this Jerusalem's sin and folie , for which she has paid so dear , for 1600 years ? And has Jerusalem been alone in this sin ? Has not England also dranke very deep of this venimous , intoxicating Cup ? And what may we expect but Jerusalem's prodigious Ruines , unlesse we al make haste , to know and embrace the things that belong unto our peace , before they are hid from our eyes ? The designe therefore of this ensuing Discourse , is to awaken , and provoke secure Unbelievers , and slumbering Professors , deeply to consider , and chearfully to embrace Evangelic offers of Life , and Grace , before it be too late . And our First Book is wholly spent in the explication of our Lords doleful Lamentation , Luke 19 , 41. over Jerusalems Sins and Ruines . Wherein we have endeavored to explicate , What were Jerusalem's Church-wasting Sins , and Ruines , which our Lord here laments ; in order to a Conviction of , and Lamentation over our own Sins , and approching Ruines , if not prevented by a timous Repentance , and closing with the things of our peace . And because Jerusalem's main Sin was Infidelitie , this therefore is the chief subject of what follows Book 2. Wherein we have endeavored to explicate the black and prodigious Nature of Vnbelief , in the several parts thereof ; and that in opposition to Faith , whereof it is a Privation . Wherein we have also opened the Nature , and main essential Ingredients of Faith : which indeed comprehends the chief vitals of Christianitie ; and therefore requires our most diligent Attention , and curious Inquisition . The next great and commun Head to be explicated is the Causes of Infidelitie : which wil open to us , what a great Mysterie of Iniquitie lies at the Root of Unbelief . Hence we are to procede to its Aggravations , which wil discover to us the monstrous Magnitude of this sin . And thence follows the severe Punishment , and Vengeance , which the righteous God inflicteth for this Sin of Infidelitie . These things wil , if Providence favor , and assist our desires , be the subject of several Discourses . Only , that I might not at present wholly frustrate the Readers expectations , I have in the Corollaries , and Uses of the Second Book given some Hints and Intimations of the chief Particulars , which I intend to discourse of under the following Heads . As for the Forme of the Discourse , I thinke I may with Sinceritie say , I have endeavored to suit it to my Mater . I would hate sinful Affectation of Words , or Things , merely to please itching curious spirits , as much as Hel. Yet if any words occur that may give lustre and efficace to the Truths discoursed of , I cannot thinke myself obliged to reject them , because not so vulgar , as other words lesse proper are . Only , if thou meet with any word beyond thy capacitie to apprehend , remember that the following word usually explains the same . A TABLE OF CONTENTS . BOOK I. Christ's Lamentation over Jerusalem . CHAP. I. An Explication of Luke 19. 41. Pag. 1 THe Contexture of the words , Pag. 2. And when he was come near , 3. He beheld the Citie , 4 , 5. And wept over it . 6 , 7 , 8. Chap. 2. The most solemne Profession without Sinceritie wil not satisfie Christ , 9 — 13. Chap. 3. Previous , and General Observations , 13. Chap. 4. Church-sins bring Church-ruines , 17. Evil of doing brings the evil of suffering , 18. Sin in itself the worst evil . 19. Chap. 5. A numeration of Jerusalem 's sins , 22. 1. Vnbelief a Church-ruinating Sin , Ibid. 2. Carnal Presumtion , 24. 3. Spiritual Pride , 27. 4. Carnal Securitie , 29-31 . 5. Carnal Confidence , 32. 6. Earthly-mindednes , Pag. 33. 7. Vnfruitfulnesse , 34. 8. Persecution of the Prophets , 35. 9. Want of Reformation , 36. 10. Impenitence , 37. 11. Apostasie , 38. Chap. 6. Divine wrath the effective Cause of Jerusalem 's Ruines . 40. The effects of Divine wrath on Jerusalem , 43. 1. Temporal jugements , Ibid. 2. Spiritual jugements , 45 , 46. Chap. 7. 1. The Qualities of Christs tears , 47. ( 1. ) They are Divine , Ibid. ( 2. ) Rational . ( 3. ) Free. ( 4. ) Sincere , 48 , 49. ( 5. ) Spiritual . ( 6. ) Generous . ( 7. ) Humble , 49-51 . ( 8. ) Pathetic . ( 9. ) Sympathetic , 52 , 53. ( 10. ) Seasonable . ( 11. ) Public , 54. 2. The efficaces of Christ's Tears , 55. ( 1. ) Prophetic . ( 2. ) Instructive . ( 3. ) Exhortative . ib. ( 4. ) Threatning . ( 5. ) Intercessorie , 56. ( 6. ) Influential . ( 7. ) Exemplary , 57 , 58. Chap. 8. The Motives of Christs Tears , 59. ( 1. ) As a Father . ( 2. ) As an Husband , ibid. 60. ( 3. ) As her Lord. ( 4. ) As a Minister , 61 , 62. ( 5. ) Christs natural relation to Jerusalem , 64. Chap. 9. Doctrinal Corollaries , ibid. 1. Christs Affections relative , ibid. 2. Christs Affections most pure , 65. 3. Christs real Wil to save sinners , ibid. 4. The Aggravations of such as refuse Christ , 67 5. Mans Ruine from himself , 68. Use 1. Advice to studie Englands Sins , 69. Use 2. Mourne over Englands Sins and Miseries , 71. Use 3. Caution against Church-sins , Pag. 74. BOOK II. Wherein the Nature of Infidelitie consists ? Chap. 1. The Explication of Luke 19. 42. 76. Chap. 2. Eighteen general Observations drawn from Luke 19. 42. 86-98 . Chap. 3. What the things of our peace are , which men disbelieve , 99. 1. Vnbelief as to the Scriptures in general , 100. 2. Vnbelief as to the Gospel , 104. 1. As to maters of Grace , 105. ( 1. ) The Realitie of Evangelic offers , 106. ( 2. ) The freedome of the Covenant , 107. ( 3. ) The Vniversalitie of its offers . 108. ( 4. ) The Riches of Grace in the Covenant , 109. ( 5. ) The Immutabilitie of the Covenant , 111. 2. Vnbelief as to maters of Providence , 112-115 . 3. Vnbelief as to future Glorie , ibid. The formal object of Vnbelief , 117. Chap. 4. Vnbelief as opposed to the Assent of Faith , 119. 1. Rejection of Divine Truths , 120. 2. Non-Attention to sacred Notions , ibid. 3. Implicite Assent is Vnbelief , 121. 4. When Assent is not supernatural , 123. 5. When Assent is only superficial , 125. 6. When Assent is not real , 126. 7. When Assent is not Spiritual , 128. 8. A general confused Assent , 129. 9. A suspense douting Assent , 130-133 . 10. An inevident , obscure Assent , 133. 11. A legal Assent , 134. 12. A forced Assent , 135. 13. A fluctuating Assent , 138. 14. An undervaluing Assent . 140. 15. A barren Assent . 141. Chap. 5. The real Objects of Infidelitie , 142. Infidelitie strikes at ( 1. ) God himself , 143. ( 2. ) His Divine Attributes , Soveraintie , &c. 144. ( 3. ) Divine Providences . ( 4. ) Ordinances , ib. Vnbelief rejects Christ , 145. Vnbelief rejects Heaven , 146. The Acts of Vnbelief . 1. Rejection of Christ , 147. ( 1. ) By open opposition of him , 148. ( 2. ) By Dislikes of him , 149. ( 3. ) By heart-Cavils against him , 150. ( 4. ) By not approving the reports of Christ , 151. ( 5. ) By Delays , as to a closure with him , 153. Chap. 6. The Wils defective reception of Christ . 156. 1. As to the Object 1. in receiving a false Christ , 158. ( 1. ) A compound Christ , Ibid. ( 2. ) A Divided Christ , 160. 2. The true Christ under false respects , 163. ( 1. ) In regard of Motives , Ibid. ( 2. ) In regard of Christs Grandeur , 164. ( 3. ) When Christ is not received as offered , 165. 2. The Defects of the subject . ( 1. ) When the Wil is rotten , 166. ( 2. ) When the Wil is languid and faint , 167. ( 3. ) When the Wil is only terrified , 169. Ch. 7. 3. Vnbelief as opposed to Adherence , 174. 4. Diffidence and Distrust , Pag. 178. 5. Dissatisfaction of heart , 182. 6. The Disobedience of Vnbelief , 185. 7. Non-application of Christs Grace , 189. 8. Putting far off Christs coming , 190. Chap. 8. Doctrinal Corollaries . Cor. 1. Almost-Believers may procede very far , and yet remain Infidels , 195. ( 1. ) How far as to Assent , 196. ( 2. ) How far as to Consent , 197. Cor. 2. There is a boundlesse difference betwixt Saving Faith , and Commun : As to 199. ( 1. ) Knowlege , 200. ( 2. ) Self-denial , 201. ( 3. ) A legal and evangelic spirit , 202. ( 4. ) The Bent of the wil towards Christ , 204. ( 5. ) Purifying the heart from Sin , 206. ( 6. ) Transformation of the heart into the Image of Christ , 207. ( 7. ) The use of means , 208. ( 8. ) The Foundation , 209. ( 9. ) The End and Rule , Ibid. ( 10. ) Gods Faithfulnesse , ibid. Cor. 3. No middle 'twixt Faith & Vnbelief , ib. Cor. 4. Saving Faith most rare , but Commun faith most cheap . 211. Cor. 5. Believers have much Unbeief , 214. Cor. 6. Unbelief is the greatest Sin , 217. Cor. 7. This justifies God in his greatest severitie against Unbelievers , 221. Chap. 9. Practic Vses . Vse , 1. Studie the Mysterie of Infidelitie , 224. Studie the Causes of Infidelitie , 227. ( 1. ) Spiritual darknesse . ( 2. ) Carnal reason , 228. ( 3. ) Carnal Securitie . ( 4. ) Self-love , ibid. ( 5. ) Spiritual Pride . ( 6. ) Short-spiritednesse , 229. ( 7. ) Beloved lusts , Ibid. Use , 2. Of Lamentation and Humiliation for the prevalence of Infidelitie , 230. Motives to humble our selves for Vnbelief , 232. Use , 3. Of Examination , whether our Faith be saving , or only commun ; also how far we fal under Infidelitie , 233. Heart-examens by way of Soliloquie , 236. Use 4. Of Exhortation to deal with Infidelite , as our worst enemie , 238. Use 5. Pursue after Faith , as the most excellent and useful Grace , 245. The excellent effects of Faith , 246. The opposite Qualities of Faith and Vnbelief . 249 Scriptures Explicated . Chap. Ver. Page . Genesis . 4. 7. 19. Deuteronomie . 10. 20. 174. 32. 34 , 45. 38. 2 Samuel . 23. 5. 111. 2 Chronicles . 28. 22. 37. Job . 1. 20. 185. Psalmes . 37. 1 , 7. 187. 37. 5. 179. 63. 8. 175. 78. 34. 171. 78. 37. 178. 119. 11. 139. 119. 16. 138. Esaias . 2. 10. 32. 30. 13. 22. 42. ●● 30. Jeremie . 3. 10. 169. 7. 4. 25. 8. 14 , 15. 32. 31. 32. 61. Lamentations . 1. 9. 30. 1. 15. 41. 2. 1. 42. 2. 14. 26. 4. 16. 42. Hosea . 4. 16. 161. 11. 7. 178. Matthew . 6. 30 , 31 , 32. 113. 11. 6. 149. 19. 20 , 21 , 22. 159. Luke . 7. 29 , 30. 152. 11. 41. 182. 12. 22-29 . 114. 12. 29. 132 , 14. 26 , 33. 185. Luke . 19. 6. 171. 19. 41. 3 , &c. 19. 42. 76 , &c. 19. 44. 44. 20. 5. 151. 24. 45. 124. John. 1. 11. 61 , 161. 3. 36. 286. 5. 38. 139. 5. 39. 129. 7. 28. 141. 10. 24. 132. 12. 12 , 13. 10. Acts. 2. 41. 135. 17. 11. 137. Romans . 2. 17-20 . 126. 4. 19 , 20 , 21. 131. 5. 20. 110. 10. 15 , 16. 106. 1 Corinthians . 2. 14. 128. Galatians . 4. 9 , 21. 184. Ephesians . 1. 13 , 14. 191. Philippians . 3. 3. 183. 1 Thessalonians . 2. 13. 117. Hebrews . 3. 12 , 14. 175 , 176. 4. 2. 135. 11. 1. 116. 12. 38 , 39. 177. James . 2. 26. 142. 2 Peter 1. 9. 139. ERRATA . PAge 11. l. 5. read pretensions . P. 12. running title , r. without . P. 23. l. 2. for ying r. lying . P. 37. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 62. l. 1. after his own , put a Colon. P. 78. l. 7. r. particle P. 85. l. 21. for thenc r. thence . P. 111. l. 21. r. whereon . P. 144. l. 18. after under adde the. P. 178. l. 18. for me r. him . P. 179. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 191. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 192. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 193. l. 1. for has leaning , read hastening . BOOK I. A general account of Christ's Lamentation over Jerusalem . Luke 19. 41. And when he was come near he beheld the citie , and wept over it . CHAP. I. An Explication of the Text , Luke 19. 41. AS Israels Temporal Benedictions were Symbolic Images , or Types of Spiritual blessings , promissed to the believing seed of Abraham ; so her Temporal Jugements , were also Symbols , or Typic Shadows , of Spirtual Jugements , threatned to , and inflicted on Evangelic Unbelievers . And to confirme this , 't is worth our observation , that most , if not al of those expressions in Scripture , whereby a the place of eternal punishment is represented , relate , and allude to some places , or stories , remarquable for Gods exemplary vengeance , executed on sinners , under the old Testament . Yea , the last Destruction of Jerusalem by Titus , here foretold , and lamented by our Lord , is , by a b learned Author stiled a Map of Hel. The 〈…〉 our ensuing Discourse , touching the Nature , Aggravations , and Punishment of Vnbelief . And I no way dout , but that it wil appear , in the sequel , to be a truth , beyond al question , that our blessed Lord , in this his sad Lamentation over unbelieving Jerusalem , had no smal regard to Evangelic Unbelievers , who should despise the things that belong unto their peace , in these last days . For it is a golden rule , given us , by a great c Master of wisdome , That the Word of God has various complements , or fulfillings , in successive periods , and Ages of the Church . And that this text in particular , may not be confined to the Judaic Church ; but also justly be applied to Evangelic Unbelievers in al Ages ; and particularly in this , wil appear by what follows , in the parallel , or proportion between one and t'other . As for the Contexture , or coherence of our Text , with the precedent discourse , it deserves a particular Remarque , as it lies couched in the first particle , And ; as also in that following expression , when he was come near : which evidently connecteth this historie with what precedes . Our Evangelist had hitherto declared with what joyous Acclamations , and Congratulations , the vulgar Jews welcomed their promissed Messias ; How chearfully they recognised him as their soverain Lord , and King ; What loud Hosanna's , and Psalmes of praise they sang unto him : He now procedes to expound , with what a triste and pensive minde ; with what a bleeding and melted Heart ; with what a mournful and weeping countenance Christ received them . They rejoice in their new-found Messias , and King ; but he weeps over them : They seem to Instal him , and lift him on his Throne ; but he with tears laments their final Vnbelief , Contumacie , and Ruine not far off . This seems to be the natural connexion of the words , as it wil further appear by what follows . As for the explication of the words , we shal be as brief as our mater wil permit . That first particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And , is usually taken copulatively , as it connects the following discourse with what precedes : and so it describes to us a considerable Circumstance , of this Historie , namely the Time of Christ's Lamentation over Jerusalem ; which was immediately after their solemne Acclamations of joy , and Hosanna's to him , as their Messias . Hence it follows , When he was come near . This gives us another great circumstance of Christs Lamentation ; and that is the place ; which was the Mount of Olives ; from whence Christ , being now in his descent , had a direct , and ful prospect of Jerusalem offered to his eye ; which , amidst al the peoples joyous Salutations , so far pierced , and affected his heart , as it brake forth into this doleful Lamentation . It is natural to the spirit of a man to break forth into a passion of grief , at the approche , and view of any grievous and displeasing object . And that which makes this place the more remarquable is , that here it was that David , the Type of Christ , bewailed the rebellion of his son Absolon ; as 2 Sam. 15. 30. And David went up by the ascent of mount Olivet , and wept as he went up , &c. David , at every ascent , poured out a quantitie of tears , in lamenting the contumacie of his natural son Absolon ; so Christ , the celestial David , at every descent , sends forth many tears , in bewailing the contumacie of his federal sons , of Jerusalem . And that which yet further aggravates this circumstance of place is , that ( which Christ foresaw ) on this very mount of Olives , where Christ now laments the sin and ruines of Jerusalem , the Romans in their first siege against this Citie , began to pitch their tents , as Josephus , in his 6 Book of the Jewish war , Chap. 9. observes . So that wel might our blessed Lord make this place the seat of his Lamentation , which he foresaw would be the first seat of their National ruine . But it follows : He beheld ] The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wants not its peculiar Emphase , in that it denotes a certain person , viz. Christ ; which gives us another notable circumstance , much conducing to the explication of the whole . O! What a Great , Illustrious HE is here ? What Wonders of Wonders lie wrapt up in this HE ? What tongue , or thought , of Men , or Angels , can expresse , or conceive , the infinite Dimensions of this little Pronoun ? Who can declare his Generation ? Is not this HE , he that first gave Being , and Welbeing to Jerusalem , as to althings else ? Did not this HE , bring her out of Egypt , that house of Bondage ? Was not this Noble HE her Protector , and Conductor in the Wildernesse ? Was not this Soverain HE , her King and Lawgiver in Canaan ? Did not this Infinite Eternal HE , descend down into the womb of a virgin , and espouse human Nature , thereby to put himself into an apt Capacitie , to be Jerusalem's Savior ? Who was this Celebrious HE , but the Messias , a borne Jew , who had Judaic bloud running in his veins , a Judaic heart to pitie , Judaic eyes to weep over , a Judaic tongue to plead with , importune , and beseech impenitent unbelieving Jerusalem , to accept of the things that did belong unto her peace ? This was that Heroic , Generous , and Illustrious HE , who here Beheld , not only with the eyes of his bodie , but also with the eye of his Omniscient Divinitie , the present impenitent , contumacious , unbelieving ; and the future miserable , ruinous and desolate state of Jerusalem : for so it follows . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , THE Citie ] with an Emphase ; For the Article here points out a certain Citie , and that with a remarque , and accent . THE Citie , which was his first Bride ; but now an Adultresse ; who plotted , how she might embrew her hands in her husbands bloud : THE Citie , wherein the Oracles of God , and Gracious Tokens of his presence were first loged , Rom. 3. 1. THE Citie , which did once oblige herself , by a firme Covenant , or oath of Allegeance and Supremacie , to submit to him , as her crowned King , and Lawgiver ; but now turnes her back upon him , and cries up no king but Cesar ; who ere long would be her ruine . THE Citie which was sometimes the Beautie of Holinesse , and Seat of Divine Worship ; but now is become the Sinke of al vices , and Satans Throne , or Synagogue . Lastly THE Citie , to which he had in person preached the joyful sound , and glad tidings of Salvation ; to which he had offered the first handsel of evangelic love , and Free grace ; which he had been so long wooing , and courting to be happy in the embracement of himself , and al other things , that did belong unto her peace : But she would not . And what follows ? And wept . ] What ? the Lord of Glorie Weep ! he that was God blessed for evermore drop tears ! how comes this to passe ? what a strange Accident is here ? whence spring these Divine Tears ? Surely it must be some prodigigious Cause , that draws this holy water , from those sacred eyes of God-Man . e Some of the Ancients , otherwise orthodoxe , were so far struck with the sense of this prodigie , as that they thought it incredible , that the Son of God should weep : and therefore , not understanding the sense , force , and efficace of these Divine tears , they left out this word , wept . But that Christ , God-man , was capable of weeping , is evident by the like passion elsewhere ; as at his friend Lazarus's grave , John 11. 35. and on the crosse , or in the garden , as Hebr. 5. 7. But yet the raritie of this , or any other passionate emotion in Christ , argues some stupendous , and strange ground , or occasion thereof . Certainly nothing ordinary came from Christ : his commun words , and actions were not ordinary : much lesse may we conceive his tears , which so rarely dropt from him , to be of an ordinary tincture , and origine . No , they were the Tears of God , and therefore must have much of Divinitie in them , both as to their Rise , Mater , End , Occasion , &c. They were wise , judicious Tears , not foolish , as ours usually are : They were spontaneous and free , not forced , and strained , as ours oft are : They were not sullen and pettish tears , as ours ; but meek , the tears of the Lamb of God : They were not selfish and private tears ; but generous , and public , for National sin , and miserie . These Tears were spiritual , not carnal ; regular not inordinate : they had not so much of passion , as of compassion , and commiseration in them : Our tender-hearted Lord seems to forget his own Passion , which was near , whiles his bowels rolled with Compassions , towards an impenitent ingrateful Citie . They are the tears , of an affectionate Physician , bleeding over the wounds of his self-murdering Patient ; of a gracious , generous Prince , bewailing the wilful Rebellion of his dying Subjects . In short , these Tears are very Amorous , precious , and efficacious ; inviting weary and heavy-laden sinners to accept of rest ; forewarning the obstinate and impenitent of their danger ; instructing the ignorant and weak in their dutie , of believing on him ; encouraging the scrupulous and douting soul , to come unto him , and finally , interceding for such as belonged to the Election of Grace , though at present enemies to him . Such were the noble Qualities , and Divine efficaces of these sacred tears , as it wil appear by what follows . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over it ] or , for it ; or by reason of it ; which connotes , or hints to us the Aggravation , or Weight of the impulsive cause ; what it was that excited , or drew forth this sacred passion ; namely Jerusalems present sin , and coming miserie . As for her sin it lay chiefly in this : Our blessed Lord being ordained and commissionated , by God the Father , to gather in the lost sheep , of the house of Israel , nothing was more deeply fixed in his heart , than the execution of this his commission and office : Now drawing near to Jerusalem , and having a view of it in his eye , it could not but melt , and break his heart , to consider , that she , who was the sacred Seat of the Covenant ; wherein the Divine Majestie had so long resided , with many significant Symbols and tokens of his presence ; I say , that she should reject her Lord , and Husband , after so many importunate wooings , invitations , and offers made of the things that did belong unto her peace . As for her approching Miserie , that also was mater of sad lamentation ; and that in many regards . 1. That henceforward al the great things of her peace should be , as a sealed book , hid from her eyes . 2. That she , who was the Beautie and Glorie of al Nations , should , within a few years , lie buried in her own ruines . 3. That ( which is the worst of al ) al her plagues and jugements , were sealed and subscribed by Divine wrath , and Vengeance . Oh! this was sad indeed , that al her Woes , must stand sealed with the Mediators black curse . No wonder then , that her crowned King , and Mediator , who was a borne Jew , and Minister of the Covenant , doth here , by virtue of his place and office ; and also by reason of his near Alliance to Jerusalem , deplore and lament over her sinful forlorne state . Thus much for the explication of the Lamentation it self . Before we procede to the mater of Christs Lamentation , mentioned in the following words , we shal make some brief Reflexions on , Observations from , and Useful Improvements of the words explicated . CHAP. II. The most solemne profession without sinceritie wil not satisfie Christ . FRom the contexture of this v. 41. with the precedent discourse , by comparing Christ's posture towards them , with their posture towards him , we may Observe , That the most solemne profession of Honor and Subjection unto Christ , wil not satisfie him , without real Affection , and Performance . These awakened , convinced Jews welcome Christ with the highest profession of Joy , and the most solemne Rites , due to him as their Messias , v. 37 , 38. where it is said , The whole multitude of the Disciples , began to rejoice , and praise God with a loud voice for al the mightie works that they had seen ; saying , blessed be the King that cometh in the name of the Lord , peace in Heaven , and glorie in the highest . If we compare this acclamation , with the same mentioned John 12. 12 , 13. We shal find many considerable circumstances , which confirme our observation . For ( 1 ) it is said , John 12. 12 , 13. that the Multitude of Disciples , which sung Hosannas to Christ , came from Jerusalem to meet him : which argues , they were but a mixt multitude , who being struck with a sense of his mightie workes , could not but recognise him , as their crowned King and Savior : albeit many of them , as 't is most likely , within a few days crie , with as loud a voice , Crucifie , crucisie him . ( 2 ) It s said , John 12. 13. that these awakened Jews , took branches of palme-trees in their hands , f which was a Symbol of their joy , as Luke 19. 37. Oh! how much were they overjoyed to see their long waited for Messias ? Thence it follows , ( 3 ) and they cried Hosanna , ( i. e. Save now , as Psal . 118. 25. ) blessed is the King that cometh in the name of the Lord. This last clause is taken from Ps . 118. 26. and is apparently a solemne Rite or Ceremonie used for the inaugurating of their promissed Messias , Thus we see what solemne acclamations of joy , Titles of Honor , and profession of subjection they give to Christ as their Messias . But doth al this satisfie Christ ? Doth he fully acquiesce , in these visible Apparances of their professed obedience to him ? No surely ; notwithstanding al their seeming joy in him , yet he weeps over the most of them , with the rest of their brethren , as those in whom he fulwel saw ( by the omniscient eye of his Divinitie ) there was not any one dram of saving faith or love towards him . Hence it is apparent , that Pretentons of Honor , Love , and Friendship to Christ satisfie not him , without real Intentions of the same : Verbal Profession , and superficial transient Affection signifie nothing in Christs account , without a deliberate , resolute , complete , ponderous , deep , and inviolable Bent of wil towards him . Christs omniscient eye pierceth thorow our very Natures , and is more intimate to us , than the most intimate part of our selves ; and therefore , albeit we may delude others , yea , our selves also , with the vizard , and masque of an hypocritic Profession ; yet we cannot delude Christ : He sees that the first principle of such feigned profession is but some commun Illumination , or languid Affection : He knows who they are that crie him up in profession , and yet despise , or crie him down in heart , and prevalent Affection : He considers that such mens forced subjection to him , procedes only from legal principles , and therefore wil ere long degenerate into secret , if not open Rebellion against him . He sees such mens light is a burden to them ; their faith lies level with the Interest of self ; their starcht holinesse is but an artificial , Pharisaic sanctitie , or at best , but some light touches , or superficial Impresses of the Spirit of Grace . In brief , Christ has , as Isai . 11. 3. a quick sent , to distinguish betwixt commun illuminations , and the saving light of life ; between legal Humiliation , and evangelic Repentance ; betwixt painted watered holinesse , and sincere Grace : and therefore many Almost-Christians , who passe for Sheep in their own , and the worlds eyes , are but altogether Swine in Christs eye . Hence we may learne , That awakened sinners may procede very far in the owning of Christ , and yet bedisowned by him : They may , as these poor souls here , embrace him with much seeming joy ; submit to him as their King , with much pretended chearfulnes ; crie Hosanna , ( i. e. save now ) with much seeming Faith and Dependence on him as their Savior ; and yet al this while Christ not own them as his loyal Subjects . This also teacheth us , That there is a vast difference between mans jugement and Christs . Alas ! how many are justified by us , as also in their own consciences ; and yet condemned by Christ ? As on the contrarie , how many are condemned by the World , and peradventure by their own Consciences as Hypocrites ; who yet are justified by Christ ? This further instructs us , That a christians main worke is to approve himself to Christ . It maters not who condemnes , if Christ justifies ; who curseth , if he blesseth ; who kils , if he makes alive ; who troubles , if he speak peace . As Christ doth curse the Blessings ; so also he doth blesse the Curses of the wicked , when unjustly pronounced , against the Godly . Wherefore Christians should mind more , how they may approve themselves to Christ , than what may commend them to the world . This also admonisheth us ; mostly to intend , and look wel to Heart-work . For 't is the sinceritie of the heart only that commends us unto Christ . Externe formes , and Apparences of pietie commend us to the Church , but unlesse there be an inward Power and Realitie of Grace in the Heart , al our visible formes do but render us more slie , cunning Hypocrites , and so more loathsome & abominable in the eye of Christ . Lastly , this discovers to us , the desperate curse and plague that abides on self-deluding sinners ; Such as extol Christ in profession , but yet continue enemies to him in Affection ; such as go forth with their Palme-branches of seeming joy , to welcome Christ , and yet secretly in their hearts crucifie him , such as sing Hosanna's to him , as their crowned King ; and yet reserve the Bent of their hearts as a throne for some base lust . Certainly , such Almost-Christians , are no better than Almost-Devils : the whitenesse of their fair , but false pretences of honor to Christ , doth but aggravate the blacknes of of their sin in rejecting of him : the masque of their profession , serves but to concele a rotten heart : Their seeming Godlines serves but more effectually to oppose that which is such in truth . CHAP. III. Previous , and general Observations from the Text. WE now procede to the bodie of our Text , and therein the first thing that occurs , is the circumstance of place , wherein our blessed Lord made this his doleful Lamentation over Jerusalem , contained in that expression , [ And when he was come near ] . Whence observe , That the approche of any afflictive , or miserable object draws forth grief & pitie , from a christian & gracious spirit . What is grief , but the emotion or rolling of the bowels at the presence of some grievous object ? and the nearer the object is to us , either by Natural , Civil , or , Religious bonds , the greater wil our grief be , at the approche thereof . Jerusalem was allied to Christ by the most intimate , and essential bonds both of Nature , and Religion : he was borne of a Jewish Womb , educated in the Jewish Land , the crowned King of Jerusalem ; which was a federate Citie , allied to him by al manner of Civil and Religious obligations ; and therefore approching near it , his bowels melt and turne within him , to think , that this Citie , so near and dear unto him , should not understand , or embrace the things that appertain to her peace ; but on the contrarie , be at this very very time meditating and contriving his death , and her own ruine . But this wil come under further consideration in what follows . We passe on to the Act of Christ , which ushered in , and opened the dore to this his sad Lamentation , [ He beheld , ] Hence observe 1. That the Lord of Glorie did so far condescend to sinners , as to clothe himself with human Nature , and Organs , thereby the more feelingly to commiserate and pitie them . And oh ! What an infinite Ocean of condescendent grace is here ? What unparalled Dimensions of eternal Love and Mercie , are there in the bowels of this tenderhearted Redemer ? What ? Was he indeed content to assume a mans heart , to bleed over sinners ; a mans tongue to plead with and persuade sinners to be happie ; a mans eyes , to water his exhortations with tears ; yea , a mans soul and bodie to die for sinners ? O! what wonders of superlative love , and condescendent pitie are here ? Who would ever question the affectionate regard of such a compassionate Redemer ? How comes it to passe that the blessed Lord , should borrow human eyes to behold and pitie sinners , and yet they want an eye of faith to behold their Savior ? O! what monstrous ingratitude is this , that the King of Sion , should stand gazing on sinners , ' til his heart dissolve into tears ; and yet they stand amusing themselves with Idols of clay , and never mind the gracious Regards of their Lord ? Fie , fie on such blind , Idol-lovers ! 2. From this Act , He beheld , we may further observe , That Christs eye affects his heart ; his sight moves his compassions . There are no sterile , jejune , or barren speculations in Christs eye ; but al his contemplations are warme , and heart-melting : they break forth into Affection , and end in Operation . Christs eye is not dul or sleepy , but vigilant and watchful : He watcheth over sinners , when they sleep over him : He beholds them with an eye of pitie and compassion , when they behold him , with an eye of bloud , and revenge : He casts a wist eye of sympathie , and lamentation towards Jerusalem , whiles she is looking and considering how she may pul out his eyes and heart . O! what a compassionate eye is this ? Hence follows the object of Christs contemplation ; and that is [ THE Citie ] i. e. The Citie , which was so nearly related , and yet so vastly opposite to him : The Citie which was his first Bride , and yet now a commun Harlot for Idol-lovers : the Citie , which was the Seat of his Glorious presence ; but now a den of thieves and robbers : The Citie , which had been the Glorie of al Nations , but was now next dore to ruine . Hence observe , That the prevision , or contemplation of imminent danger occurring to a place or people , nearly related to us , doth much affect a serious , compassionate heart . Al Relations cal for Affections : And there is no Affection more proper for Relates under present , or impendent miserie , than compassion . That mother must needs have the heart of a Tiger , who seeing her child boiling in a Caldron of lead , hath no emotion of bowels for it . Christ here , whiles he beheld the Citie with the eyes of his bodie , did at the same time , with the eye of his omniscience , behold al the sins , and future miseries of Jerusalem ; al her contemt of his Evangelic offers , Love , and Grace ; al her covenant-breaking , and Apostasies from him ; al her bloody and mischievous designes against his Person , Crown , and Dignitie ; with al the curses , plagues , and shours of Divine wrath , which would ere long pour down , as a Deluge , on her . This could not but melt his heart into tears , and draw from him the doleful Lamentation which follows . To see a deluge of sin , exhaled or drawen up into clouds of Divine wrath , ready to burst asunder , and fal down in shours of vengeance , on a professing Citie , or people nearly allied to us , cannot but dissolve an affectionate gracious heart , into shours of tears , and christian Lamentations . That must needs be an heart desperately obdurate and hard , that is not affected and moved at such a sight . But more of this in what ensueth . CHAP. IV. Church-sins the moral Causes of Church-Ruines , and therefore the chief mater of our lamentation . WE now come to the Lamentation it self , expressed in those termes [ And wept over it ] Which we may forme into this Proposition , or Doctrine , That nothing was mater of greater Lamentation unto Christ , and ought to be such unto us , than to behold the Ruines , of a professing Citie or Church , which has been long the Seat of Gods gracious Presence and Worship . This Proposition , which takes in the spirit and mind of the whole verse , I intend , with the Lords assistance , to insist somewhat more largely on . And for the explication hereof three Questions occur , as fit to be examined by us : ( 1. ) Touching the Object or mater of this Lamentation , What Christ here doth , and what we ought to lament ? ( 2. ) As to the Act , what Christs weeping here implies ? ( 3. ) As to the motives of this Lamentation , What it was that moved Christ to lament over the Ruines of this professing Citie , or Church of Jerusalem ? 1. Q. What Christ here doth , and what we ought to lament , in the ruines of a professing Citie , or Church , which hath been long the Seat of Gods gracious Presence and Worship ? For the Resolution of this Question , we may consider the Ruines of a professing Citie or Church , ( 1. ) In their Causes , ( 2. ) In the Effects of those Causes . ( 1. ) As for the Causes of these Ruines , they are either Moral , and Meritorious ; or , ( 2. ) Physical , and Productive . 1. The moral , or meritorious cause of Jerusalems , as also of al other Church-ruins , is Sin. Sin is the fuel of Divine wrath : eternal vengeance flameth out of guilt : Physical or natural evil , is but the consequent of Moral : the evil of Passion , or Suffering , is but the effect of the evil of Action , or Doing . Yea , Sin is in it self the worst evil : He that departes from God , executes on himself his last doom . The soul that loseth God , loseth its way , Life , and self ; and the further it departeth from God , the more it is envelopped , and entangled in eternal chains of darknesse and miserie . No sin is so pleasing in the committing , as it is bitter in the issue g . There is an inseparable connexion betwixt sin and punishment ; and nothing can dissolve it but the bloud of Christ : Every sin carries Hel in its womb : Lust is a pregnant mother with child of Death , and torments : Thus Gen. 4. 7. And if thou doest not wel , sin lieth at the dore . Sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which some h Hebrew Doctors understand the punishment of sin : So Gen. 19. 15. as elsewhere , Sin is used for punishment , by reason of that individual connexion that is between them . Hence the Greek Atee ; which they feigned to be a woman cast out of Heaven , pernicious and hurtful to al. Oh! what an enemie is sin ? [ Lieth , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coucheth , a word usually given to Brutes , but applied sometimes to men , Job 11. 19. and here to Sin , which , as a hurtful beast , lieth in wait , ready to devour . What a slie Foxe is sin ! Hence it followeth , [ At the dore ] i. e. ( 1. ) near at hand : for to lie at the dore , is to be near at hand , so Deut. 29. 30. the curses are said to lie , or couch on the Sinner . Or ( 2. ) at the dore , may implie such a a certain place , in which it may be easily excited ; just like a chained Mastive , that lies at the dore , and albeit he seems to sleep ; yet suddenly starts up , and sets upon such as are about to enter in : thus Sin , or the punishment of sin , lieth at the dore . That Sin is in it self the worst evil , is evident ; because ( 1. ) it was the First evil , and so the mesure of al evil : for , the first in every kind , is the mesure of al in that kind . Again , ( 2. ) As sin was the first evil , so also the first moral cause of al other evils : Now a bad cause is worse than its effects : as a good cause is more noble , and perfect than its effects . It was Sin that opened the dore , and let in al other evils into the world , and therefore it must needs be the worst evil . ( 3. ) Sin contains in it al the malignitie , venime , poison , stings , curses , and plagues of evil : al the degrees of evil lie wrapt up in sin : ( 4. ) The worst part of hel lies in sin : a sinlesse Hel would be comparatively , an easy Hel , to a rectified Soul : our blessed Lord suffered a sinlesse Hel , and yet was , at the same time , infinitely happy , as to his essential Beatitude . By which it is most evident , that sin is in it self the worst evil and Hel. Hence it naturally follows , That the first great Object , or Mater of our blessed Lords Lamentation , was Jerusalem's sins ; which were her worst evil , and the main cause of al her other evils . Thus the Prophets , and People of God of old , in al their Lamentations over Church-ruines , they had a particular eye on their Church-sins as the procuring cause thereof . So Jeremie , in his Lamentations , layeth the greatest accent on their sins , which were the meritorious cause of al their sufferings . Thus Lament . 1. 5. For the multitude of her transgressions , her children are gone into captivitie , before the enemie . Oh! here lies the sting of al Israels sufferings , that the multitude of her transgressions drew them on her : This was that which most deeply wounded , and pierced the heart of this holy man. So v. 8. Jerusalem hath grievously sinned , therefore she is removed , [ as an unclean , loathsome thing ] al that honored her despise her ; because they have seen her nakednes [ i. e , her lewdnes and abominations ] yea , she sigheth , and turneth backward , v. 9. Her filthines is in her skirts , &c. The like v. 14 , 18. and Chap. 2. 14. Thus our blessed Lord here , in his Lamentation , the first thing he has in his eye , and that which did most deeply pierce , and wound his heart , was Jerusalems sin : i He saw her to be a cage of al unclean birds , a sink of al manner of abominations ; which would unavoidably involve her in ruine : this makes his heart to bleed , and his eyes to gush forth with salt tears over her . And this is the genuine Character of a true Christian heart , to mourne more for the Evil of doing , than for the evil of suffering ; and for the latter only as the fruit and effect of the former . A Cain or Judas can lament and groan under the strokes of the rod ; but a Peter , or a Christian mournes under the offense , that procured those strokes : without dout an hard-hearted Jew could not but lament to see Jerusalem sacked , and the Temple in flames about his ears ; ay , but 't was the Christian only that mourned kindly for the sins of Jerusalem , which were the fuel of those prodigious flames of Divine wrath . To lament over the Ruines of a renowned Citie , or Church , is facile ; because natural to an ingenuous , affectionate spirit : but to bleed over and bewail those sins , which were the cause of those Ruines , none can , in any mesure of evangelic sinceritie , performe , but Christ , and such as are animated and influenced by his Spirit . But we procede to particulars ; to explicate , what those Church-Sins are , which exposed Jerusalem , and so by a paritie of reason , wil expose any other professing Citie or People , to Church-ruines ; and therefore ought to be mater of Lamentation . CHAP. V. A particular enumeration of Jerusalems Sins ; which were the moral causes of her Ruine ; and so a chief mater of our Lords Lamentation . 1. THe first great Church-sin , which our blessed Lord here laments , as the moral cause of Jerusalem's Church-ruine , is her Vnbelief ; or , Rejection of the things that did belong unto her peace . This indeed is a prodigious Church-wasting Sin , that which ever cost Israel very dear , even from her infant-state . Israel had signal tokens of Christs conduct , care , and providence , in the Wildernes ; yet what passions of discontent ; what disingenuous murmurs ; what fits of Unbelief , doth she ever and anon , on the least approche of danger , fal into ? How doth her spirit sink , and despond under the least difficultie ? This is evident from Num. 13. 30 , 33. and 14. 1 , 14 , &c. For which al that generation , save Caleb and Josua , who were of another spirit , perished in the Wildernes . Thus also before their Babylonian Captivitie , the great Sin , the Israelites were guiltie of , and that which opened the dore to al their following Miserie , was their Vnbelief , or contemt of Gods word . So Isa . ●● ▪ 8. Now go write it before them in a Table , and note it in a Book , that it may be for the time to come , for ever and ever . v. 9. That this is a Rebellious people , ying Children , that wil not hear the Law of the Lord. Now wherein lay this their Rebellion ? Why , chiefly in their Unbelief , or despising of Gods word , as v. 12. Because ye despise this word , and trust in oppression , &c. Here lies their main sin : and what follows ? v. 13. Therefore this iniquitie shal be as a breach ready to fal ; swelling out in an high wal , whose breaking cometh l suddenly , at an instant , i. e. exceding , exceding suddenly : for these two Synonymous Adverbs joined together , are very emphatic , and argue , that this their ruine should be extreme sudden , as also great . Great Unbelief brings great , and swift ruine to the most glorious Churches , if Repentance follow not . When Christ comes with Offers and Acts of Grace towards his Church , then for her to despise his word , turne her back on al his gracious offers , Yea , trample on them , this exposeth the most flourishing Churches to sudden , and inevitable Destruction . This God threatens Israel withal in her first Church-constitution , Lev. 26. 14 , 15 , 16 , &c. this also we find threatned , and executed on her , in her last Church-destruction , Mat. 23. 37 , 38. This therefore is the first , and as we may phrase it , the original sin of Jerusalem , which our blessed Lord here bewails , as the womb of al her miserie . Oh! what a world of miserie hath Unbelief brought on many flourishing Churches ? When a professing people reject the Gospel of Christ , is it not just with Christ to reject them ? What a Hel of plagues , both spiritual and temporal , doth a despised Gospel bring on Professors ? how oft doth Christ cut off his own covenant-people from promissed , and expected mercies for their unbelief ? what sore jugements doth unbelief expose men unto ? Whence sprang that deluge of confusion , and Barbarisme , which drowned the Easterne Churches , but from their contemt of the Gospel ? Yea , had not the floud of Antichristianisme , which has so long overwhelmed these Westerne Churches , its rise from this envenimed spring of Unbelief ? this is evident from 2 Thes . 2. 10. Because they received not the love of the truth , &c. And 't was a prophetic persuasion of a great divine , That God would shortly take away peace from the whole World , for despising the peace of the Gospel . This Conclusion we no way dout but to make good , That al the great plagues , and jugements of God upon the professing World or Churches , have been for the contemt of his Word by unbelief . For albeit other sins have had their share , yet this of Unbelief has been the main spring of al Church-ruines . But this wil be the subject of our following discourse . 2. Another prodigious , Church-wasting sin , which Jerusalem was notoriously guilty of , is groundlesse Presumtions , and self-flatterie : Self-flatterie , wherever it is predominant , brings self-ruine : A mere forme of godlines without the power , is a grosse delusion , which carries millions of souls to destruction , in a golden dream : A fond presumtion of being a true Church , or member of Christ , is the greatest delusion . This was ever the great sin of Jerusalem , in her declining state , and that which exposed her to great ruines , & calamities . Thus before the Babylonian Captivitie , Jer. 7. 4. Trust ye not in lying words , saying , the Temple of the Lord , the Temple of the Lord , the Temple of the Lord are these . As if Jerusalem had said : Alas ! why doest thou threaten us , with Captivitie and ruine ? Have we not the Temple of God amongst us ? And are we not , upon this account , his federate people , his darlings and chosen ones ? Is not the Shekinah , or presence of the Divine Majestie seated amongst us ? Are not al the Promisses appendant to this Temple ? May we imagine that the holy , and faithful God wil quit the place of his Residence , and glorious rest ? May we not then groundedly assure our selves , that our faithful Lord wil conserve and maintain his own Temple , and People that worship him therein ? Thus they trusted in lying words , saying , The Temple of the Lord , the Temple of the Lord , &c. k Some refer the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These , to the works of the Jews , relating to the externe worship of God ; and so they render , the Temple in the Genitive Case , These are the works of the Temple of Jehovah : As if they had said : What doest thou reprehend , O Prophet , in our works ? or , Why doest thou cal in question the most constant promisses of God ? We are so greatly confirmed concerning al these things , which thou allegest against us , as of nothing more : For , are not these our works of Jehovah's Temple , commanded by his Law ? As for the Promisses , are they not appendant to this Temple ? And thence are they not as firme , and constant towards us , as the Temple is firme ? This Temple is Gods resting place for ever , Psal . 132. 14. Wherefore we are most confident , that the faithful God , wil , for his own Temple sake , conserve our Countrie , and we his worshipers . Which ever way we take the words , it comes much to one ; and clearly discovers to us the fond presumtions , and foolish self-flatteries of this people , grounded on their commun Church-privileges . And therefore this holy Prophet puts this their groundlesse presumtion , as a main ingredient into his Lamentations over the Ruines of Jerusalem . So Lament . 2. 14. Thy prophets have seen vain and foolish things for thee , and they have not discovered thine iniquitie , to turne away thy captivitie ; but have seen for thee false burdens , and causes of banishment . Jerusalem's false prophets soothed her up in groundlesse presumtions of peace and quietude , which proved the cause of her captivitie . That which we read , causes of Banishment , is in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expulsions , or banishments , i. e , they have proposed to thee such glavering Doctrines , and presumtuous persuasions of good times , as have been the cause of thy ruine and banishment : where , the effect being put for the efficient cause , or action , it gives us the true rise of their Captivitie , namely those fond presumtions , and false persuasions of peace , which their false prophets had infused into their hearts . This the Prophet sadly laments . And was it not thus also in our blessed Lords days ? Is not this one chief ingredient of his Lamentation over Jerusalem , that , she did not know , in that her day , the things which did belong unto her peace ? What doth that import ? Surely , in part , thus much ; she flattered herself into a fools paradise , of being Abrahams seed , and thence under the Messias's Wing ; and this her self-flatterie was the greatest obstacle and bar to her closing with him , the true Savior , and alone foundation of her peace . Thus much also our Lord declares , John 8. 39 , 44. where he endeavors , to beat them out of their fond presumtion , and groundlesse persuasion , of being Abrahams seed ; whereas indeed they were , as he tels them , v. 44. Children of the Devil , and near to ruine . And certainly this is mater of sad lamentation , to see persons or churches , lift up to Heaven in their own presumtuous conceits , and yet dropping down to Hel in realitie : such violent presumtions , if not cured by medicinal Grace , bring inevitable ruine , to the most flourishing Churches . So Rev. 3. 17 , 18. Because thou saiest I am rich , &c. 3. Another Church-sin , which was a great moral cause of Jerusalems ruine , is spiritual Pride : This indeed is a proper Church-sin , arising out of Church-privileges , or other spiritual excellences vouchsafed by Christ . Thus it was with Jerusalem , in the days of old , which God promiseth to cure , Zeph. 3. 11. I wil take away out of the midst of thee , them that rejoice in thy pride , and thou shalt no more be haughtie because of my holy mountain . It seems there were a people who did much pride themselves , and grew very haughtie , by reason of the holy Mountain , which was a visible Symbol , or token of Gods presence : ay , but God promiseth , in evangelic days , to cure this tumor and Tympanie . As it is with single persons , so with whole Churches ; there are some sins of infirmitie , which God connives at , and wil passe over , upon a general Repentance ; but this sin of spiritual pride , is of such a deep tincture , malignitie , and antipathie against God , as that , if it be not timely repented of , and turned from , 't wil prove the Gangrene , and bane of the most flourishing Churches . There is no sin so opposite to our receiving Grace from Christ , as spiritual pride : Oh! What a burden is this to Christ , that they who are nothing , have nothing , can do nothing of themselves , should be proud of what they have received from him ? As they who are most abased in themselves , are most exalted by God , and nearest to him ; so they who most exalt themselves , are most abased by , and estranged from God , Luke 18. 14. For every one that exalteth himself shal be abased : and he that humbleth himself shal be exalted . Pride , it is the cancer of parts , the moth of privileges , the rust of comforts , the poison of duties , the sting of crosses , the reproche of Professors . None so much favored , and enriched with grace and comfort by Christ , as humble souls , and Churches ; but he resisteth the proud , Jam. 4. 6. and Psal . 138. 6. God knoweth the proud afar off : i. e , God knows him as an enemie , and loves not to come near him . God has an old grudge against spiritual pride , as one of his most ancient inveterate enemies , borne in Heaven , in the bosome of Angels , and therefore resists it most . Wel therefore might our Lord weep over this sin , as a cause of Jerusalems ruine . 4. Another Sin , which morally hastened Jerusalems ruine , was her carnal Securitie . This seems evidently comprised in Christs following Bil of Indictment , v. 42. If thou hadst known , i. e , considered . Our gracious Lord makes loud , and solemne Proclamations of peace ; but Jerusalem was fast asleep . Again he threatens vengeance and wrath ; but she has no ears to hear . At last , flames of divine wrath break forth upon her ; but al this while she l awakes not , ' til scorched and burned to ashes . So that the great sin Christ bewails is her securitie . Ah! what a cursed sin is securitie ? This desperate securitie of Jerusalem our Lord also foretels , Luke 17. 26 , 30. And as it was in the days of Noah ; so shal it be also in the days of the son of man ; they did eat & drink , &c. Here Christ foretels what wretched securitie should seize on carnal professors , at the coming of the Son of man ; whereby we may understand , not only his final coming to jugement , but also his coming to judge Jerusalem ; which was but a prologue , and preamble to the last jugement ; and therefore we find them both promiscuously inserted in this Chapter . The same is mentioned , Mat. 24. 37 , 38. Our blessed Lord considering how stupid and secure Jerusalem was , notwithstanding the near approche of her ruine , it made his heart dissolve into a passion of tears . This was Jerusalems sin of old , and that which had a great influence on her first captivitie . So Isai . 42. 18 , 19 , 20 , 21 , 22 , 23 , 24. Where he shews , how blind and deaf they were both Priests and People : and then concludes , ver . 25. Therefore he hath poured upon him the furie of his anger , and the strength of battle ; and it hath set him on fire round about , yet he knew not ; and it burned him , yet he laid it not to heart . What a strange , prodigious securitie is here ? Divine wrath flames about his ears , like an old house , and yet he knew it not ; yea , it burned him , lying asleep on the bed of carnal securitie , and yet he laid it not to heart . Oh! what a dead sleep is this ? how inevitably doth ruine follow such dead sleeps ? That this was a main cause of Jerusalems first Captivitie is evident from Jeremies Lamentation over it , Lam. 1. 9. Her filthinesse is in her skirts , she remembreth not her last end : she was grown wilfully blind , and sottishly secure ; notwithstanding al Gods Divine Admonitions and threats , she dreamt of nothing but peace and prosperitie . Her approching ruine was not laid to heart . And what follows ? Therefore she came down wonderfully . m There is a great elegance in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wonders , i. e , wonderfully : as if he had said , she came down with the admiration of many , who cannot find out the reason of her being thus cast down . We have here a Substantive , which being added to a Verb , is , and that not without an emphase , put for an Adverb . Oh! what a wonder was it , that Jerusalem should thus descend into captivitie ? But yet he that considers what filthinesse was in her skirts , and how extremely secure she was , may not wonder at it . Thus Jerentie puts in this her securitie , as a main ingredient of his Lamentation , over fallen Jerusalem . Yea , this sin of carnal securitie is that , which our blessed Lord foretels would happen to virgin-churches , in these last evangelic times , Mat. 25. 5. While the bridegroom tarried , they al slumbered , and slept : not only the foolish , but also the wise virgins are said to sleep : which argues that carnal securitie is the great universal sin of Virgin-churches , in these evangelic last times . And surely , 't is not so much the forces of forrain , professed enemies , as the venime and malignitie of this domestic sin , that brings desolation to Virgin-churches . The sleeping Devil doth more mischief in the Church of Christ , than the roaring Devil . To sleep in Satans lap , is much worse than to rore in Egypts , or Babylons furnace . While Jerusalem sleeps , her jugement sleepeth not : her carnal securitie determines in dreadful awakenings : How easily doth she fal into the Romans hands ; yea , into the fire of Divine wrath , while she is asleep in her sin ? Did not Jael , a poor silly woman , pierce thorow great Sisera's head , when he was asleep ? And may not , in like manner , smal tentations bring ruine to the most flourishing Churches , when asleep , on the bed of carnal securitie ? This therefore is great mater of Lamentation . 5. Another Church-sin , that exposed Jerusalem to Church-ruine , was her self-fulnesse , and carnal confidence . She was ful of her self ; her own Contrivements , Sufficiences , and Dependences ; wherefore no wonder if she reject her Messias , and al his offers of peace . This Christ every where upbraids the unbelieving Jews with , as the main spring of their ruine , Luke 18. 9-14 . Was not this also the great sin , that brought old Jerusalem under the Babylonian captivitie ? Doth not the Prophet Isaias , by a witty Sarcasme , upbraid her with this sin , as the cause of her ruine ? Isa . 2. 10. Enter into the rock , and hide thee in the dust , for fear of the Lord , &c. The Prophet here , by a Sarcasme , doth aggravate the proud confidence of this people , from the consideration of Gods inevitable jugements : as if he had said : Flie , if thou canst , the terrible aspect , and severe hand of thy God : but al thine attemts shal prove abortive : al thy proud confidences are insignificant . The like Jerem. 8. 14 , 15. Why do we sit stil ? assemble your selves , and let us enter into the defenced Cities , and let us be silent there : Here you have the vain confidence of the Jews : they thought to secure themselves against Divine wrath , in their fenced Cities : What follows ? For [ or rather , But ] the Lord our God hath put us to silence , and given us the waters of gal to drink ; because we have sinned . This is an Ironic answer of the Prophet , as a rebuke to their carnal confidence : and oh ! what an Hel lies in it ? They boast of securing themselves , and obtaining rest in their fenced Cities : Yes , saith the Prophet Ironicly , you shal be secure , and quiet : but how ? not , as you dream , in your fenced Cities ; but in being made drunk with the Lords waters of Gal , ( or rather poison ) whereby you shal be deprived of al counsel , and exposed to violent Destruction : this is the silence the Lord wil give you , as the reward of your carnal confidence . So Hos . 12. 1. Ephraim feedeth on the wind , and followeth the eastwind● he daily increaseth lies , and desolation . The later is the effect of the former ; his Desolation is but the fruit of his lying confidences : Ephraim by multiplying lies , i. e. carnal confidence in the Assyrians , and Egyptians , doth but multiplie Desolation . When ever any professing People , or Church , begin to be self-strong , or confident in an arme of flesh , they are the next dore to some great danger . What ever we make the bottome of our confidence , that we make our God : and our jelous God wil never bear it , that we place an Idol in his room : if he intend mercie to us , he wil break al such Images of jelousie , which would otherwise break us . 6. Another great sin , which promoted Jerusalem's ruine , was her Earthly-mindednesse . She preferred her clay-Gods , and temporal Interest before her Messias and the great concernes of eternitie : State-peace was more regarded by her than peace with God : Cesar's crown was more adored by her than Christ's ; and therefore deservedly did she perish by Cesar's hand . How justly did our Soverain Lord suffer Jerusalem to fal by Cesar's sword , when as she prefer'd Cesar before her Lord ? She , forsooth , would have no King but Cesar : Was it not just then with God , to suffer her to perish by no hand but Cesars , whom she preferred before her Messias ? This was also the temper of the Gadarenes , ( a companie of Apostate Jews : ) who prefer'd their swine before their Messias , and his spiritual offers of peace , Luke 8. 37. And is not this mater of sad lamentation , to see Professors prefer back and bellie , externe Pompe and Grandeur , before Christ and his Gospel ? Surely such swinish Gospellers are not far from ruine , if timous Repentance prevent it not . 7. Again , Vnfruitfulnes and barrennes under al gracious Influences , Vouchsafements and Indulgences , was a pregnant cause of Jerusalems ruine , and so further mater of Christs Lamentation . This is evident from that Parable of Christ , Mat. 21. 33 , 43. where Christ having proposed , and represented the barren condition of the Jews , by the Parable of certain idle Husbandmen , who had received a Vineyard to dresse and til ; but instead of rendring the Lord fruits in their season , they took his servants , and abused some , and killed others ; yea , at last killed the Heir : Our blessed Lord gives us the Reddition , or application of this Parable , v. 43. Therefore I say unto you , the kingdome of God shal be taken from you , and given to a nation , bringing forth the fruits thereof . Where he plainly shews , that their Unfruitfulnes , together with their Rejection of Christ , was the main cause of their Rejection by God. The same is confirmed by the foregoing Parable of the Figtree , v. 19. And when he saw a figtree in the way , he came to it , and found nothing thereon , but leaves only ; and he said unto it , Let not fruit grow on thee henceforward for ever . And presently the figtree withered away . This infructuous Fig-tree was an Embleme of the unfruitful Jewish Church , which was near unto cursing . This also was the sin of the Judaic Church , before their Babylonian captivitie , as we find it mentioned by Esaias , Chap. 5. v. 1-7 . touching Gods unfruitful vineyard , which was situated on a fruitful hil , under the warme Influences of the Sun , and planted with the choicest Vine , &c. But when he looked it should bring forth Grapes , it brought forth nothing but wild grapes : Wherefore he layes it wast , &c. v. 4 , 5 , 6. Fructification is the last end of a vineyard ; and therefore if this fail ; for what use serve the trees , but to be cast into the fire ? Unfruitful Churches , or Professors , serve for no other use , but to make fuel for divine wrath to feed upon . 8. Another Church-sin , which greatly advanced Jerusalems ruine , was her continued Persecution of Gods Prophets , and Apostles , sent time after time unto her . This our blessed Lord expresly mentions in that forecited Parable , Mat. 21. 35 , 41. where 't is said , They took his servants , and beat one , and killed another , and stoned another : yea , at last , they took the heir and killed him . And what follows , but the miserable destruction of these wicked men , v. 41 ? The like we find , Mat. 22. 1 , 8. in the parable of the Mariage-feast , which the King made for his son : where 't is said v. 6. And the remnant took his servants , and entreated them spitefully , and slew them . This remnant were the unbelieving Jews , who took the Apostles , and Messengers of Christ , and entreated them spitefully , and slew them . And what follows ? v. 7. But when the King heard thereof , he was wroth : and he sent forth his armies , and destroyed these murderers , and burnt up their citie . Oh! how deservedly do such perish , by the hand of Christ , who take his Ministers and Messengers of peace , and entreat them spitefully , and lay violent bloudy hands on them ? Al this our blessed Lord pronounceth in plain naked termes , Mat. 23. 37 , 38. O Jerusalem , Jerusalem , thou that killest the prophets , and stonest them that are sent unto thee — Behold your house is left unto you desolate , &c. For a professing Citie to stone the Prophets and Christs Messengers of peace , is that which brings swift destruction . 9. Further , Want of Reformation is a great Church-sin , which had a mightie influence on Jerusalem's ruine . Christ had given her many serious Admonitions , and forewarnings of her approching miserie unlesse she did reforme : but al would not avail , and therefore now he mournes over her obstinate perseverance in her sin . God layes in a provision of threats against this sin , in the first constitution of the Judaic Church , Lev. 26. 23 , 24. And if ye wil not be reformed by these things , but wil walk contrary unto me : Then wil I also walk contrary unto you , and wil punish you yet seven times for your sins , &c. Want of Reformation in Churches is that which puts a bar to al Church-Deliverance , and opens the dore to al Church-miseries . This was the great challenge , which Christ had against the Church of Pergamus , Rev. 2. 14. 15. as also against the Church of Thyatira , v. 20. for which he threatens them with great Tribulations , if they reformed not speedily . 10. Impenitence , and want of Humiliation under al Church-provocations , was a sin that much conduced to Jerusalem's Church-ruine . Jerusalem was not only defective in point of Reformation , but grown obdurate , contumacious , and hardened in her sin ; so that neither Christs gracious , nor his severe visitations did any way move , or affect her . Impenitence addes a Seal unto al other sins , and miseries : impenitent hearts are incurable : When Professors , or Churches go on to sin with an high hand , notwithstanding al Gods Chastisements , and kind Admonitions , what can be expected but speedy ruine ? Thus it was with Ahaz , 2 Chron. 28. 22. And in the time of his distresse did he trespasse yet more against the Lord. This is that king Ahaz . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT ; Here is a Demonstrative Pronoun , subjoined to a Noun , instead of a Verb Substantive , which carries in it a singular Elegance . That King Ahaz , i. e. Such a Monstre as cannot be melted by the furnace of Divine wrath . 11. The last Church-sin , I shal mention , as that which had a malignant influence on Jerusalems Destruction , was her open Apostasie from , and Rebellion against God. This is a sin of such a deep tincture and guilt , as that it inevitably brings ruines on the most flourishing Churches , if long continued in . This was Jesuruns sin , Deut. 32. 15 , 16 , 17 , 18. Jesurun ( or Israel ) waxed fat and kicked — They sacrificed to Devils , and forgot God , &c. What follows ? v. 34 , 35. Is not this laid up in store with me , and sealed up among my treasures ? to me belongeth vengeance and recompence , their foot shal slide in due time : for the day of their calamitie is at hand , &c. Gods treasures v. 34. are to be understood of his vindictive wrath , and vengeance : For so it follows v. 35. To me belongeth vengeance and recompence . Whereby is denoted , ( 1. ) The justice of God : for Gods Treasures of wrath , are but the effect , and due recompence of Mens treasures of Sin : whence it s called here Recompence : which is explicated Rom. 2. 5. But after thine hardnes , and impenitent heart , treasurest up to thy self wrath against the day of wrath , and revelation of the righteous jugement of God. The Treasures of wrath are but the revelation of the righteous jugement of God , against the treasures of sin ; which impenitent sinners lay up . ( 2. ) By Gods Treasures here , may be understood the certitude of Divine wrath : For what is laid up in store with God , as in a Treasure , and moreover secured with a Seal , is most certain . Al the wits and forces of Heaven , and Earth cannot break open this Divine Seal , or make void Gods Treasures of wrath . ( 3. ) Hereby also is intimated Gods Longanimitie , or Long sufferance : for what is laid up in a treasure , is not of present use , but for the future , l So the Greek Verb to treasure up , signifies to lay up for to morrow . So it follows v. 35. their foot shal slide in due time . The Lord forbears long , til sinners have filled up their mesure ; and then opens his treasure of wrath . ( 4. ) These treasures of wrath implie Gods severitie at last against impenitent sinners , which go on in ways of Apostasie and Rebellion . The longer God waits for Jesurun's returne to him , the more fierce wil his indignation be against her , if she returne not : patience abused turnes into multiplicated furie . When God comes to open his sealed treasures of Indignation , against contumacious , rebellious Jerusalem ; Oh! what flouds of wrath break forth against her ? Thus Psal . 106. 39. Thus were they desiled with their own works , and went a whoring with their own inventions . Here you have Jesuruns Apostasie from God : and then follows Gods severitie against Jesurun , v. 40. Therefore was the wrath of the Lord kindled against his people ; insomuch that he abhorred his own inheritance . When a professing People or Church begin to grow weary of God , He begins to abhor them , as as an unclean thing , or that which is abominable . Thus I have dispatcht the Church-sins , which brought ruine on Jerusalem , and therefore were the chief mater of our blessed Lords Lamentation : and I have insisted the more largely and particularly hereon , that so , by having a view of those Church-sins , that usually bring Church-ruines , we may , so far as we are guiltie , lament over the same , and reforme for the future ; lest we , in lik emanner fal under Jerusalems condemnation , and ruines . CHAP. VI. Divine wrath , and the effects theref on Jerusalem , further mater of Christs Lamentation . HAving finisht the Moral cause of Jerusalems Ruine , we now procede to the productive cause thereof ; which was chiefly the wrath of a sin-revenging , jelous God. As sin was the fuel , so Divine wrath was the fire which consumed Jerusalem . And this was another great , and moving object , which drew this sad Lamentation from our gracious Lord. Jerusalem was now in a prosperous , tranquil , or quiet state : Oh! how beautiful and goodly was her Temple to the eyes of Beholders ? Do not Christs Disciples cry out , Mark 13. 1. Master , see what manner of stones , and what buildings are here ? Very good : Ay , but what replie doth Christ make , Luk. 21. 6. As for these things , which ye behold , the dayes wil come , in which there shal not be left one stone on another , that shal not be thrown down . Our omniscient Lord saw divine Wrath smoking against Jerusalem , and this made him to weep over it , whiles others gloried in its beautie . Our poor shallow apprehensions contemplate Causes in their Effects ; but Christs omniscient eye saw the Effect in its Causes ; and therefore laments over it , as being actually present to him . And ah ! What doleful mater of Lamentation is here ; to see the dreadful fire of Divine wrath flame forth against Jerusalem , the place of Gods gracious Redsience ? A spiritual heart can see al the plagues and curses of Hel wrapt up in Divine wrath . A carnal heart can apprehend and feel the effects of Gods wrath , especially such as are more visible and sensible ; as the raging Pestilence , London's prodigious Flames , or the like : Ay , but how few are there who take notice of that Divine wrath , which animateth and feedeth all those National judgements ? Where is that soul , or at least how rare is he to be found , who laments the fiery indignation and wrath of God , which spirits al Church-ruines ? But this was the posture of our tender-hearted Saviors spirit : the great thing he bewails was the wrath of God , which hung , by a smal thread , over Jerusalem : This was the sword which pierced his heart , and made his eyes gush forth with tears . The like we find in Jeremie's Lamentations over captive Jerusalem , Lam. 1. 15. The Lord hath troden the virgin , the daughter of Judah , as in a Wine-presse . The treading of Judah as in a Wine-presse argues her extreme oppression and affliction , and therefore we find the same expression of Christs passion , Isa . 63. 3. But who is it that treads Judah , as in a Wine-presse ? He tels you , The Lord hath troden , &c. Here lies the sting of al : Gods Wrath visible and apparent in their captivitie , was that which mostly wounded his heart . Ah! saith Jeremie , 't is not so much the Babylonians furie that toucheth me , as the Lords indignation which appears in our sufferings : 't is the hand of God that cuts mine heart ; 't is his wrath that makes me so sad . So Lam. 2. 1. How hath the Lord covered the daughter of Sion with a cloud in his anger , and cast down from Heaven unto earth the beautie of Israel , and remembred not his footstool in the day of his anger ! The Lords obnubilating , or covering with a cloud , the daughter of Sion , argueth his great indignation against her : Some conceive , that the Prophet , by a tacit Antithesis , alludes to the Cloud of glorie , which overshadowed Jerusalem , at the Dedication of the Temple , 1 Kin. 8. 1. But now , alas ! a contrary , dark , calamitous cloud of wrath covers her , which was great mater of Lamentation . Thus v. 2 , 3 , 4 , 5 , 6 , 7 , 8. So Lam. 4. 16. The anger [ or face ] of the Lord hath m divided them , [ or , dissipated them ] he wil no more regard them , [ or , he wil not adde to regard them , ] i , e , he wil not give them one favorable regard , one gracious aspect more . And , oh ! What an heavy doom was this ? How many Hels lay wrapt up in these direful tokens of Divine wrath ? This therefore was that which our blessed Lord greatly laments in Jerusalems ruines , that al was the effect of an angry displeased Deitie . As for the Instrumental Causes of Jerusalems Destruction , there was somewhat also in these , that gave our compassionate Lord some mater of Lamentation . To consider that the Roman Cesar , whom the Jews now so much crie up , and prefer before himself , their only Messias , should ere long , in his successor , prove the great instrument of their Desolation ; and that he should first pitch his Tents in this very place , where our Lord now stood ; Oh! What abundant mater of Lamentation did this afford to our tender-hearted Lord , who was so nearly allied to Jerusalem ? We come now to the effects of Jerusalems sins , and Gods wrath inflamed thereby ; which yield fresh mater of lamentation to our dear Lord. The effects are proportionable to the causes : Sin and wrath cannot but produce prodigious jugements on Jerusalem . i The temporal effects of Gods wrath against Jerusalem were very prodigious and lamentable . ( 1. ) Is it not a sad and lamentable sight to see Jerusalem , a Citie so populous , become desolate and without Inhabitant ? as Mat. 23. 38. Behold your house is left to you desolate : Was not this one great part of Jeremies Lamentation over old Jerusalem ? Lam. 1. 1. How doth the Citie sit solitary , that was ful of people ? How is she become as a widow ? ( 2. ) Was it not also a doleful thing , to see Jerusalem , which was the wonder of the world , for beautiful edifices and structures , laid even with the ground , not a stone remaining on another ? As our Lord foretels , Luke 19. 44. And shal lay thee even with the ground , and shal not leave in thee one stone upon another . This seems an hyperbolic expression , denoting extreme destruction . Hag. 2. 15. To lay a stone upon a stone , signifies to build : Wherefore not to leave a stone upon a stone , signifies utterly to destroy . And that this prophetic description of Jerusalems utter ruine , was fulfilled to a tittle , historie informs us . m It s said , that Jerusalem was so far demolisht by Vespasian , that there was no footstep of the Citie left remaining : yea , afterwards it was by Musonius the Prefect plowed up ; so that it not only ceased to be a Citie ; but moreover it was not lawful for any to build on that soil for the future : For , according to the Roman-law , that Citie which had a plow passed over it , ceased to be such : and it was a capital crime for any to build so much as a Cottage in that place . Such were the miserble ruines of Jerusalem here foretold . And oh ! what a sad contemplation was this to our dear Lord ? how did it make his heart to bleed , as his eye to weep . They who have seen London buried in its own ashes , cannot but remember what a sad spectacle this is . Ah! who would not lament at such a sight ? ( 3. ) Is it not also a lamentable case , that she , who was the Glorie , and desire of Nations , should become the derision , reproche , and scorne of al ? Was not this also great mater of lamentation to Jeremie , Lamentat . 2. 15. They hisse , and wag their head at the daughter of Jerusalem , saying , is this the citie , that men cal the perfection of Beautie , the joy of the whole earth ? 2. But the most dreadful , and lamentable effects of Divine wrath on Jerusalem , were spiritual jugements ; the prevision whereof greatly afflicted our tender-hearted Lord. ( 1. ) Oh! what a bleeding contemplation was it to our gracious Lord , to view that dismal breach , which Divine wrath was about to make on Jerusalems Church-state ? To consider , that now al the great things that did belong to her peace , were to be as a sealed book , altogether hid from her eyes : ah ! how doth this pierce , and wound the heart of her Messias ? That she , who had been dignified and adorned with such rich marques of Divine favor , beyond al Nations in the world , should now be divested and stript naked of al : what an heart-breaking was this to her gracious Lord ? Did not this consideration fil Jeremies heart with sad lamentations over old Jerusalem ? Lam. 1. 4. The ways of Sion do mourne , because none do come to the solemn feasts , &c. So Lamen . 2. 6 , 7. And he hath violently taken away his Tabernacle , as if it were of a garden , he hath destroyed his places of the assemblie . ( 2. ) The withdrawment , not only of the means , and Symbols of Grace , but also of al gracious Influences from Jerusalem , afforded further mater of sore Lamentation unto her Lord. It is a dreadful curse to want al special Means and Tokens of Grace : but yet , if in the want of these the Lord vouchsafeth his Grace to improve commun means of Grace , or particular deprivements of special means , this is no smal divine Benediction : But , alas ! our Lord foresaw it would be quite otherwise with Jerusalem : she was like to be deprived , not only of al special means of Grace ; but also of Grace it self , without which she could not improve commun means , or her particular deprivements of special means : and , oh ! how greatly doth this afflict her compassionate Lord ? A Christian , though he be sometimes deprived of the means of Grace , yet the Lord gives him grace to improve those very deprivements , in order to his humiliation , spiritual povertie , hunger and thirst after the means , and a more complete life of faith , and dependence on Christ . And thus his deprivements of the means of Grace , become a means of Grace unto him : his want of Ordinances is , as sanctified by Grace , a great Ordinance to him . Ay , but was it thus with Jerusalem ? No ; she was not only to be deprived of al means , and Symbols of Grace ; but also of Grace it self , without which she could not make any improvement of these withdrawments , or be humbled under them . This Paul sadly laments , 2 Cor. 3. 14. For ' til this day remaineth the same veil untaken away , in the reading of the old Testament . He speaks of the veil on the hearts of the unbelieving Jews . ( 3. ) Another spiritual jugement , which Christ laments , as that which hung over Jerusalem , was Gods pouring out on her a spirit of slumber , and delivering her up to judicial occecation and obduration , or hardnes of heart . So Rom. 11. 8. God hath given them the spirit of slumber . And this indeed was the curse of Curses ; the Plague of Plagues ; the Hel of Hels ; which contains in it al manner of spiritual jugements ; as being left to the plague of their own hearts , 1 King. 8. 38. being given up to the enchantments of a bewitching world ; having al commun mercies and providences cursed to them , Rom. 11. 9 , 10. being delivered up to Satan , the god of this world , 2 Cor. 4. 6. &c. But of these in their proper place . CHAP. VII . The eminent Qualities , and Efficaces of Christs sacred Tears . HAving finisht the Object , or Mater of Christs Lamentation , comprised in that notion [ over it , ] We now procede to the Act [ Wept . ] Wherein we find two considerables , ( 1. ) The Qualitie . ( 2. ) The Efficaces of Christs Tears over Jerusalem . Sect. 1. As for the Qualities of these Tears , they are very Rare and Admirable , clothed with many eminences , which render them infinitely more excellent than al other tears . For ( 1 ) they are Divine tears : dropt from the Heart and eyes of him , who was as truely God , as man. And oh ! What an admirable , yea infinite Perfection doth this give to these Tears , that they flow from the Divinitie ? What! doth the Son of God , who is eternally blessed , in the beatific Vision and Fruition of his own Glorie , drop tears ; and that over an ingrateful , contumacious , rebellious Citie ? Oh! Who could ever have imagined , that this could be , had we not ocular and evident demonstration thereof ? Surely these Tears must be no vulgar , commun tears , which have so much of the Divinitie in them . Oh! What precious tears were these , that dropt from God-man ? What sweet and delicious wine were these tears to the Angels that attended on Christ ? ( 2. ) These tears of the Son of God were ponderous , weightie , or rational Tears : they were not , as ours usually are , foolish , irrational tears ; but very judicious , and wel-grounded . O! What infinite Reasons , what rational motives had Christ to induce him to weep over Jerusalem ? How oft do our tears flow from false imaginations , or some feeblenesse of Nature , without any grounded reasons ? But was it thus with Christ ? Had he not massie , ponderous Inducements , to induce him unto this sacred passion ? Were not Jerusalem's sins , and approching Ruines , forcible and binding reasons of our Lords weeping over her ? ( 3. ) These Tears of Christ were most spontaneous , or voluntary and free ; not forced , and strained , as ours frequently are . Oh! how naturally did this holy water flow from that sacred fountain , Christ's eyes ? What bleedings of heart , what inward compassions were the main spring of this sacred passion , vented by his eyes ? Christs tears had a divine Fountain in the heart , by which they were fed and maintained : they were as the sweat of an anguished , troubled spirit ; as the bloud of an heart lively struck with the sense of Jerusalems coming miserie . ( 4. ) Hence also these Tears of Christ were most Sincere and Cordial . The best of our Tears , have too deep a tincture of Hypocrisie : Naturalists say , that there is no pure element of water , to be found in this lower Region : This is most certain as to our tears ; there are none so pure but they have some concretion , or commixture of Sin and Hypocrisie . But 't was not so with Christs tears : every tear that dropt from him was as pure as Crystal : There was not the least tincture of guile , or hypocrisie in his tears : Every tear was a lively glasse and image of his heart : There was an exact conformitie between the passion of his eye , and compassion of his soul . ( 5. ) Again , these Tears of Christ were Spiritual and Regular ; not Carnal , or exorbitant . We seldome weep , but there is much of carnalitie , and exorbitance in our tears ; either in regard of the Motives , Mater , or Manner of their emanation . But oh ! how spiritual as to their Motives ; how regular as to their Mater ; and how ordinate and harmonious as to their Manner were al Christs tears ? Alas ! how impossible is it that there should be any irregular or inordinate passion in Christ , who was a masse of pure Grace ? Our blessed Lord was not a mere Patient , but a wise judicious Agent in al his passions : Hence that which is expressed by a Passive Verb , John 12. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my soul is troubled , is expressed by an Active , John 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he troubled himself ; which clearly shews that Christs troubled affections were governed , and influenced by his jugement ; every tear that dropt from him was perfumed with Grace : his eyes were as a fountain of Rose-water ; every drop gave forth a sweet smel of Heaven . ( 6. ) Christs tears were generous and noble : he seemed to forget and disregard himself , whiles he minded and regarded Jerusalem . His own crucifixion was very near , yet he seems to overlook that , and mournes chiefly for Jerusalem's Ruines . Alas ! how selfish , private , and narrow are our tears , for the most part ? We oft weep for the evils we suffer : but oh ! how rarely do we weep for the evils we commit ; or , for those which the Church suffers ? The evils that touch us afflict us ; but how little are we afflicted with the evils that touch the honor of Christ , or his concernes ? But was it thus with our great Lord ? Whence sprang his tears ? was it from the provision of his own sufferings ? Or , was it not rather from the intuition of Jerusalem's sins and sufferings ? Jerusalem , is at this very time , plotting the death of her tender-hearted Savior : But lo ! what affectionate tears doth he shed over Jerusalem's apprehended Destruction ? Oh! what generous and noble tears are these ? how much self-denial is here ? ( 7. ) These tears of Christ were also meek , and humble . Our tears , if they have any thing of a noble and generous tincture in them , then usually they are proud and obstinate : but these tears of our blessed Lord were not lesse meek and humble , than great and generous ; and oh ! how rare is such a conjunction among men ? Some Heroic and generous Romans , have dropt some tears over their vanquisht enemies : but how much pride , how much triumph , have they discovered therein ? But it was not thus with Jerusalems King : his tears flowed from an humble , contrite , meek , and broken spirit : They were the tears of the Lamb of God. No proud murmurs ; no sullen pettish humors ; no revengeful thoughts were mingled with these his sanctified tears ; as usually there are with ours . ( 8. ) These tears of Christ were Amorous , and Pathetic . What a great Pathos and emotion of Affection lay wrapt up in Christs tears , is evident by his broken and imperfect language , v. 42. Saying , if thou hadst known , even thou , at least in this thy day ! &c. How broken and imperfect is his language ? his heart was so ful of Affection , as that he wanted words to give vent thereto : He drops now and then a word , and now and then a tear : 〈◊〉 , his tears swallowed up and drowned his words ; which argues a mightie pathos and ebullition of Affection . Those who were present at Lazarus's grave , and saw our blessed Lord to water his grave with tears , conclude , John 11. 36. Behold , how he loved him ! And may not we in like manner , from Christs tears over Jerusalem , crie out also , Behold , how he loved it ? Julius Caesar beholding the head of Pompey his slain enemie , could not but drop some tears over it ; which was an argument , not only of a generous heroic spirit , but also of some affection towards Pompey . But oh ! what tendernesses of love , what warme bowels of affection lye wrapt up in the tears of our gracious Lord , over impenitent and ingrateful Jerusalem ? Doth it not argue an high degree of love in those tears of our Lord , that , forgetting al the past injuries done unto him , and al the future cruelties he was to suffer from this rebellious Citie , he could notwithstanding weep over her coming miseries ? So amorous and pathetic were these tears . ( 9. ) These tears of our affectionate Lord were also Dolorous and Sympathetic : there was not only Love , but also Grief , Sympathie , and Compassion in these tears . This addes a further excellence to Christs Lamentation : For grief and sympathie with others in their afflictions , is an afflictive passion ; and therefore rarely exerted in any eminent degree , but among intimate Confidents and Friends ; who are knit together by such an intimate , essential bond of Amitie , as that they can espouse each others ils , as their own , Sympathie argues an high degree of Amitie : And oh ! What Sympathie , Commiseration , and Compassion do Christs tears argue ? Are they not as the bloud of a wounded heart , to use Cyprian's phrase ? Doth not the Romans sword , which ere long was to be sheathed in Jerusalem's bowels , pierce thorow the very heart of her Messias ? How is his Spirit wounded by the sword of Divine wrath , that hung over Jerusalem ? Al tears are the Legats , or Ambassadors of Grief ; but none argue more grief , than such as are dropt over our nearest Relates , in deepest miserie . And O! what passionate grief and sympathie was there in Christs tears , over bleeding Jerusalem ? Thus Theophylact on this Text : o He wept over the Citie as a man-lover — He therefore discovered by his weeping bowels of pitie . What a sacred prodigious passion is here ? Oh! how warme and bleeding with compassions are these sacred bowels , which embrace a Citie so impenitent , so ingrateful , so ful of bloudy and mischievous contrivements against so gracious a Savior ? Joseph , when his bowels waxed warme , could not choose but break forth into a passion of tears , in the presence of his brethren , who had been so injurious to him : But O! Joseph's compassions were infinitely short of these in our Lord , towards ungrateful Jerusalem . It s reported of Scipio Africanus , that when he beheld Carthage mount up in flames , he could not but weep : which argued some commiseration in this noble Heroic Spirit , who was an enemie . But , alas ! what is this to those unparalled compassions , which flowed forth from the heart of Christ , together with his tears over Jerusalem ? ( 10. ) Another Qualitie appendent to Christs tears regards their season , which was a day of public Rejoycing : This sad Lamentation of Christ , was in a day , wherein they made solemne Acclamations of joy , and sung Hosanna's unto him . This argues the weight of Christs tears : Surely there must needs be some weighty reason and cause of these tears , which were so plentifully poured out , by our Lord , in a day of such solemne Triumph . Ay , but our Lord did , by the eye of his omniscient Divinitie , discerne a world of Hypocrisie , Vnbelief , Ingratitude , and Treacherie in their hearts : He foresaw that some of these very men , who now sang Hosanna's to him , as their crowned Messias , would , within few days , crie out , at least in heart and consent , Crucifie , crucifie him . He had a clear prevision of al Jerusalems Treasons , and bloudie designes against his Regal Person , Crown , and Dignitie , with al the sad effects hereof ; and this sad prospect drew tears from him in this day of solemne Joy. ( 11. ) Lastly , These tears of Christ were public , in the view of al standers-by ; which gives some accent to them . Had he wept in a corner , where no eye could have seen it , surely it had been very much , for a person of his Qualitie and Dignitie : But oh ! to shed tears in such a public manner , what burning Affections ; what a fermentation of boiling Compassions ; what sympathetic Tendernesses doth this argue to be in the heart of our Lord ? Thus much for the eminent Qualities of Christs Tears . 2. We come now to the Efficaces and Influences of these sacred precious tears ; which also admit several Regards . ( 1. ) These Divine tears of Christ were very Ominous , and Prognostic : they did foretel dreadful Accidents , and prodigious Disasters , which would befal Jerusalem . These tears proceded not from a sick brain , or phantastic Imagination of Chimeric , or impossible dangers ; No , they were prophetic tears , issuing from a judicious eye , which had an hypostatic union with the omniscient Divinitie . ( 2. ) Hence also they were Instructive Tears : every tear dropt a lesson ; yea , preacht a Sermon to impenitent , unbelieving Jerusalem . Oh! what sacred Instructions , what sage Documents , what deliberate Counsels , what seasonable Admonitions , what useful Cautions , did every tear carrie in its bowels ? How happy might Jerusalem have been , had she but understood , and entertained the holesome Doctrines , which these tears preached to her ? Did not every Tear instruct her , what a tender-hearted Savior she had to deal with ? How unwilling he was to reject her ? How glad he would be , to receive her into the bosome of his Grace ? What a bloudy sin unbelief was ? &c. ( 3. ) These Divine Tears were not only Instructive , but also exhortative . They carried in them efficacious and binding Arguments , to persuade impenitent Jerusalem , to mind , and embrace the things that did belong unto her peace . What more efficacious to prevail on an obstinate wife , than the tears of her affectionate husband ? What more powerful charme may there be , to win the obedience of a rebellious child , than the tears of affectionate parents ? Can there be a more forcible motive to gain the consent of a sick patient , than his Physicians tears ? What wil move the hearts of desperate Rebels , to returne to their liege Lord , if his tears wil not do it ? And , Lo ! here the King of kings , by his pathetic tears , exhorts , persuades , and invites his obstinate spouse , his rebellious children , his sick patients , and his rebellious subjects to returne unto him , and embrace the things that belong unto their peace . So Ezech. 18. 23. Have I any pleasure at al that the wicked should die , saith the Lord God ? &c. More particularly , these tears of Christ exhort , and invite Jerusalem to Repentance : Christ weeps for her sins , that so she might thereby be induced to weep for her own sins . Doth it not argue an heart desperately hard , when Christs tears wil not dissolve or soften it ? Drops of rain wil in time make a rock hollow : Oh then ! how obdurate is the heart of Jerusalem , when the efficacious tears of the Son of God wil not move , or work upon it , to consider the things that belong unto her peace ? ( 4. ) These Tears of Christ were also comminatorie , or threatning : every tear speaks a curse , and direful threat to the impenitent Jews . As patience , so tears rejected , or abused , become furious . Those are the most dreadful curses , which procede from the Mouth of Blessednes it self . If Christs affectionate tears prevail not on sinners to come unto him , and partake of his blessings ; they then fal down in shours of Divine threats and curses . And oh ! what an astonishing curse is this , to be cursed by the Mediators mouth , which is the fountain of al Blessednes ? O! what a deplorable case is Jerusalem in , when every Tear of her gracious Lord drops a threat , and curse on her ? How has Jerusalem for more than 1600 years layn under this curse here dropt , and mingled with our Lords tears ? ( 5. ) These sanctified tears of Christ were also Intercessorie : As they threatned curses on the reprobate Jews ; so in like manner did they intercede for mercie on the elect Jews in Jerusalem . Christs tears , as wel as his bloud and prayers , were a part of his Intercession : they had an articulate language and voice , which God the Father wel-understood . And look as Christs intercessory prayer for his Church , Joh. 17 , includes also a curse on their enemies ; so also these his tears , albeit they threaten curses to those who persevere in their impenitence ; yet they intercede for mercie on the elect seed . ( 6. ) These Tears of Christ were very influential and fructuous . Every tear dropt Grace into the hearts of Christs penitent believing Disciples . Christs tears , as they were a Deluge of curses on the impenitent Jews ; so also were they a floud of mercies towards his elect seed . Without dout , those Christs Disciples , who saw him shed these tears , were not a little moved , and influenced thereby . Christs tears were a soverain means to mollifie and soften their rockie , stonie hearts : How could they refrain to mourn , when they see their Lord weep over Jerusalem ? What grief and shame might they wel have for their own sins , when they behold their great Lord , thus to weep over Jerusalem's sins ? How much ought these Sympathetic tears of their Lord move them , to sympathise also with Jerusalem in her miseries ? ( 7. ) Lastly , these sacred tears of our blessed Lord were also exemplary . Without al peradventure , our blessed Lord intended these his public tears , not only as a Demonstration of his affectionate regard towards sinners , but also as a great exemplar , or patterne for his Saints . Christ , the natural Son of God , hereby gave al the adopted sons of God , a fit patterne for their tears . Christ wept for Jerusalem's sins , thereby to give us a patterne of mourning for sin , both in our selves and others : Christ seems to forget his own sufferings , whiles he laments the sufferings of Jerusalem , now contriving his death : Oh! what an admirable exemplar is here for Saints to bleed over the sufferings of others , yea of enemies more than their own ? But how far Christs tears ought to be imitated by us , we intend to shew in the Application . CHAP. VIII . The Motives , that induced Christ to weep over Jerusalem , from his Relations to her . HAving dispatcht the Object and Act of Christs Lamentation , we now passe on to our third Question , What it was that moved Christ to weep over Jerusalem ? As for the Motives which refer to the object , they have been sufficiently explicated , in what precedes , Chap. 4 , 5 , 6. I shal now only mention such as lie wrapt up in the Subject , Christ , and his Relation to Jerusalem . Relations , as we al find by experience , carrie in them the most moving Considerations : Nothing so efficacious to draw forth commiseration and pitie , towards an object in miserie , as our Relation natural or spiritual to it . The strongest Motives to compassion spring from Relations . Now our blessed Lord stood in many near relations unto Jerusalem ; which greatly moved him to commiserate her sinful , and ruinous state . ( 1. ) Christ bore the Relation of a Father to Jerusalem : Israel was his first-borne Church : as Luke 15. 25. where the Jewish Church is wrapt up in the Parable of an elder son . Now its wel-known what binding motives to pitie lie wrapt up in the bowels of a Father . Was it ever known , that a Father saw his Child burning in the fire , and yet wanted bowels of pitie for him ? Can we imagine , that the heart of our tender Lord , which was made up of such tendernesses , could forbear to bleed over dying Jerusalem ? We find this lively exemplified , in the movings of Christ affectionate Bowels towards Ephraim , Jer. 31. 20. Is Ephraim my dear son ? is he a pleasant child ? For since I spake against him , I do earnestly remember him stil : therefore my bowels are troubled for him . The bowels are said to be the seat of the most tender Affections : and it is certain , that in great acts of commiseration the Bowels are most deeply affected . Though this be spoken of Christs compassions towards penitent Ephraim , yet in some proportion it holds good , in respect of back-sliding Jerusalem : For a prodigal rebellious son is a son , and therefore the object of commiseration , as it appears in the storie of the prodigal , Luk. 15. 20. Though Jerusalem was now turned prodigal , yet Christs bowels could not but melt towards it , with tender commiseration . 2. Christs relation to Jerusalem as an Husband , is yet a deeper motive to stir up his bowels of pitie towards her . Jerusalem was Christs first-Bride : she got his first virgin-love : she first subscribed with her hand to the conjugal contract ; and thence became Holinesse to the Lord. Jer. 2. 2 , 3. Go and crie in the ears of Jerusalem , saying , thus saith the Lord , I remember thee , the kindnes of thy youth , the love of thine espousals , &c. So v. 5. What iniquitie have your fathers found in me , that they are gone far from me ? Ah! this breaks Christs heart , that Jerusalem , who had , by a solemne mariage bond , joined herself to him , should now turne her back on him , as a commun Harlot , and lie in commun for every Idol-lust . How could this tender-hearted Savior , choose but weep over Jerusalem , his Apostate-Spouse , who never found iniquitie in him , or any just cause for such a grand Apostasie ? Would it not break the heart of a tenderhearted husband to see his wife bid defiance to him , and lie in commun for every base miscreant ? This Christ sadly laments , Jer. 31. 32. Which my covenant they brake , although I was an husband to them , saith the Lord. As if he had said : O! this breaketh mine heart , I cannot bear it , that Israel should break with me , who have been so kind , so affectionate , so indulgent an husband to her : who could ever have imagined that Israel , would have dealt so unkindly with me , who have been so kind to her ? What prodigious disloyaltie is this , that Jerusalem should prove so false to me , who have been so faithful an husband to her ? Yea , what monstrous folie is this , that Jerusalem should be so cruel , so bloudie-minded , so much an enemie to her self , as to reject me , her best friend and husband ? ( 3. ) Christ was nearly allied to Jerusalem as her Lord and Soverain , which gives him a further inducement to mourne and weep over her . This we find insisted on , John 1. 11. He came unto his own , and his own received him not . His own Jerusalem was Christs own proper house ; a Palace , which he had built , for his own regal Residence ; a Temple , which he had erected and consecrated , for his own Divine worship : And was it not al the reason in the world , that Christ should be received as Lord into his own p House and Temple ? q Is there any thing more naturally our own , than that which we give Being and existence unto ? Was not Jerusalem then most properly , yea most naturally Christs own , in that he gave Being to her , both in her Politic and Religious capacitie , as a State and Church ? And yet , Lo ! it followes , and his own received him not , i. e. as Lord and King : Our blessed Lord comes and knockes at Jerusalem's Gates ; but could not be admitted into his own house . Oh! how greatly doth this pierce and wound his heart ? Who could ever have thought , that the Lord of Glorie should have been denied entrance into his own royal Palace ? What stupendous Rebellion is this ? Surely , wel might this draw tears from our Lord. ( 4. ) Christs Federal Relation to Jerusalem , as Minister of the Covenant brought him under an essential , and deep obligation to lament over her sinful , and ruinous state . Christ was invested with an Aptitude and Facultie to preach glad tidings of Salvation unto Jerusalem : Yea , the Jews , just before this Lamentation , Luke 19. 38. recognise him as Mediator , and supreme Minister of the Covenant : This toucheth him to the quick , to consider that he , who was their alone Mediator , and had , with so much Fidelitie and Affection , preached the everlasting Gospel to Jerusalem ; yea was , by some of them , solemnely avouched to be their Crowned King , should yet be rejected by them , together with al the great things that did belong to their peace . Christ tels us , that it was his meat and drink to performe his office as Mediator , namely to gather in the lost sheep of Israel : Therefore when he considers their contumacious obstinacie and rejection of him , Oh! how doth this wound his heart ? What a doleful contemplation was this unto him ? r Thus as he was Jerusalems supreme Minister , he doth , by virtue of his office , deplore its wilful impenitence , and approching Ruine . Alas ! what an heart-bleeding consideration is it , to a faithful Gospel-Minister , after al his indefatigable and unwearied labors with his stock , to see them persist in open defiance against God , to the ruine of their souls ? And may we imagine , that our tender-hearted Lord , who was Jerusalem's chief Bishop , or Minister , and had preached so long , with so much affection to her , should not be deeply afflicted , at the consideration of her wilful unbelief , and ensuing miserie ? Surely the consideration of this his Office and Relation added much weight to his Lamentation . Would it not grieve a tender-hearted Physician , to see his Patient to spil his Physic , which alone can cure him , and so run into desperate courses , which wil unavoidably bring death to him ? Just so it was here , Christ was the good Samaritan , Jerusalem's most affectionate Physician , and therefore it could not but prick him to the heart , to see her wilfully rejecting al the good things that belonged to her peace and health ; to run her self into inevitable ruine . ( 5. ) Christs natural Relation to Jerusalem , as he was a borne Jew , and so her elder brother , added many ingredients to this his sad Lamentation . Our blessed Lord was borne of a Judaic Mother ; he had a Judaic heart loged within him ; Judaic bloud running in his veins , Judaic bowels and compassions ; and therefore no wonder that he weeps over his impenitent brethren , who were on the brink of ruine . But so much may suffice for the Motives which induced our Lord , thus to weep over Jerusalem . CHAP. IX . Doctrinal Corollaries , and practic uses , drawn from this Christ's Lamentation over Jerusalem . HAving gone thorow the explication of the Proposition , we come now to the Improvement thereof ; and that first by Doctrinal Inferences . ( 1. ) Doth Christ weep over the Sins and Ruines of impenitent Jerusalem ? Hence then Infer , , That Christs Affections are Relative : his sorrow stands in relation to the sinners miserie ; as also his joy to the sinners good . Al Christs Affections , whiles on earth , were very generous and public : he discovered little or nothing of private Interest and Passion : Al his Affections , Actions , and Passions were relative . Yea , the whole of Christ as Mediator , is Relative : He espoused human Nature not for himself , but for sinners : He lived not for himself , but for his people : He died not for himself , but for sinners : Thus here he wept not for himself , but for Jerusalem . ( 2. ) This also discovers to us , The Heroic , and pure strain , or temperament of Christs Affections . Doth he , indeed , shed tears over Jerusalem , who is now meditating , how she may shed his bloud : Has he so much pitie and bleeding compassion for her , who hath so little pitie and compassion for herselfe ? Oh! what incomparable generous Affections are here ? What an unparalled sweet humor is there loged in the heart of this great Emmanuel ? Who could ever have imagined that human Nature had been capable of such pure , and desinteressed Affections , had we not so real an experiment thereof in this Soverain Messias ? ( 3. ) Hence likewise we may collect , How really and chearfully willing Christ is to save sinners . Certainly , he that makes such bitter Lamentation over the foreseen Ruines of Jerusalem , must needs have a very cordial , and unfeigned wil and desire of her salvation . This we find expressed to the life , Mat. 23. 37. O Jerusalem , Jerusalem — How oft would I have gathered thy children together , even as an hen gathers her chickens under her wings , and ye would not ? What a pathetic expostulation is here , which carries in it notices of vehement Affections ? Oh! how willing is Christ to give unto sinners the things that belong unto their peace ? Yea , is he not more willing to to bestow great things than smal ? Doth not his willingnesse to give , infinitely excede the sinners willingnesse to receive ? Is not Christ more glad to receive poor and weary souls , than they are to come unto him ? May sinners come too soon to Christ , or before they are welcome ? Has Christ set any bars or rails about his Throne of Grace ? May not whoever wil , come and drink freely , and deeply of this living fountain ? Is not every thing about Christ mighty drawing , alluring , and inviting ? How drawing and encouraging is his Gospel ? What alluring and inviting Arguments are there in his bloud and passion ? Has not Christ removed al groundlesse cavils and objections , which foolish sinners are apt to make against coming to him for life ? Doth not Jerusalem first break with him , before he breaks with her ? And when that unhappy breach is made , doth not his weeping over her sufficiently argue , how fain he would be reconciled to her ? how much 't would please him to see her but cast half an eye towards him ? how much his heart would leap within him , to behold her , in the Prodigals posture , returning towards him ? Did Christ ever cease to make tenders of Grace to her , ' til she ceased to accept or desire the tenders of his Grace ? Yea , is not Christs forwardnesse to give , beyond the Sinners forwardnesse to receive ? Did Christ ever refuse to give , til sinners refused to aske what they wanted ? Oh! how oft doth Christs kindnesse overcome the Sinners unkindnesse ? Did he not frequently expresse great love and pitie , when he had the greatest cause to expresse severe wrath ? Oh! what infinite pleasure and satisfaction doth Christ take , in his gracious effusions and communications to sinners ? Doth he not thinke himself sufficiently paid for what Grace he hath given forth , if he may but obtain the souls desires after more ? How industrious is he in seeking sinners , when they have lost themselves ? Oh! what a sad consideration is it , that Christ should be so boundlesse and large in his offers , and we so narrow in our receivings ? ( 4. ) Christs weeping over Jerusalem instructs us further , What a dreadful sin it is to reject Christ , and al other concernes of our peace . Christs gracious invitations unto , long waitings for , and at last tears over Jerusalem , do greatly aggravate her impenitence , and unbelief towards him . For the lower Christ condescends to sinners , the nearer he comes to them , and the more importunate he is in the offers of his Grace ; the greater is their sin in rejecting such gracious and sweet offers . What ? doth Christ come unto his own ; his own children , spouse , subjects , brethren , and friends ? and wil not his own receive him ? Doth he so freely open his gracious heart to sinners , and wil they shut their hearts against him ? Is he so forward to give , and shal we be so backward to receive ? Doth Christ offer such great things to sinners , and shal they prefer such poor toys before them ? Yea , is Christ in himself so incomparably excellent , and wil sinners yet so much disdain him , and so proudly shift themselves of him ? Can there be a more hainous sin than this , to meet Christs bowels and pitie with kicks , and contemt ? Oh! studie the weight of this sin . ( 5. ) This Lamentation of Christ over impenitent Jerusalem teacheth us also , That mans Ruine is from himself ? If after al Christs gracious Invitations ; al his unwearied forbearances ; al his bitter and salt tears , Jerusalem wil stil persist in her rebellious contemt of his gracious offers , how inexcusable is her sin , and inevitable her ruine ? What wil prevail upon her , if Christs Tears , and Intreaties wil not prevail ? What can save her , if her Redemers Grace and Mercie save her not ? What is it that keeps Evangelic sinners from being saved ? is it any defect in the Object , or its Revelation ? is it mere simple Ignorance , or Impotence in the subject ? No ; but it is wilful blindnesse and impotence : they shut their eyes and wil not see ; they bolt their hearts and wil not open to Christ , who knocks at the dore of the soul , by many gracious Invitations of his Gospel and Spirit . And do not such deservedly perish , who electively embrace their own ruine , and wilfully reject the things that belong to their peace , Mat. 23. 37 ? Surely this wilful Impotence , or rather impotent wilfulnesse evidently demonstrates , That impenitent sinners frame their own Hel. ( 6. ) Hence also infer , That the greater privileges , and marques of favor Christ doth confer on any People or Church , the more sorely doth he resent any unkindnesse from such . The resentment of a smal unkindnesse , from such as have been obliged by special favors , is more afflictive , than greater unkindnesses from others . For Jerusalem , who lay under so many , and essential obligations , to reject Christ , and al his gracious tenders of mercie , Oh! how much doth this break his heart ? What swords and spears to pierce thorow his soul is this ? For Jesurun , when she is made fat with Divine mercies , to kick against those bowels , whence her mercies flowed , how much doth this wound and grieve the heart of Christ ? ( 7. ) Lasty , Hence also we may collect , That Christ's tears are the best Exemplar , or Patterne of ours . He that wil mourne in a Christian manner , needs no better Idea , or exemple than this Christs Lamentation . Al Christs Affections , Actions , and Passions , so far as they are imitable by us , deserve a great Remarque : But nothing cals for a more exact imitation from us , than this Christs Lamentation : Every branch thereof deserves great Consideration , Admiration , and Imitation . 1. We procede now to some more practic Application of our Proposition ; and that first by way of Admonition , and Advice , That we al studie wel , and consider deeply Jerusalems Church-wasting sins , how far they may be found amongst us . Was Jerusalem guiltie of rejecting Christ , and the things that did belong unto her peace ? And have not we been , in an high mesure , guiltie of the same ? Doth not this sin lie involved in Londons Ashes and Ruines , as wel as in Jerusalems ? Did Jerusalem fondly flatter herself , and ungroundedly presume of peace , when Christ threatned nothing but Wars and Desolations ? And has not this also been Englands Sin ? Do not men crie Peace , Peace , when God speaks nothing but Wrath ? Was Jerusalem puffed up with Spiritual pride , and Carnal confidence in her Church-privileges , and the tokens of Gods presence ? And have not English Professors been notoriously guiltie of the same sins ? Did Jerusalem sleep securely under al Christs Divine Comminations , Menaces , or Threats of approching Judgements ? And has not England also slept securely under al Divine premonitions of coming judgements ? Had earthly-mindednesse a great place in Jerusalems black Catalogue of Church-desolating sins ? And have not English Professors been dreadfully guiltie of this sin also ? Have not Back and Belly , Trade , Pompe , and Pleasures , been the great Diana's , which have captivated the hearts of too many Professors ? Was Jerusalem infructuous and barren under al gracious Appointments , Vouchsafements , and Influences ? And has not this also been Englands great sin ? Did Jerusalem persecute Gods Prophets and Apostles ? And may we exemt England from the guilt of this sin ? Was the want of Reformation Jerusalems Church-depopulating Sin ? And is England free from this Sin ? Lastly , was Jerusalem guiltie of Impenitence , want of Humiliation , and open Apostasie ? And let al judge , whether England has not been fouly guilty of the same sins . O that English Professors would spend some time , studie , and pains , in completing this parallel between Jerusalem and England , in point of Church-wasting sins , thereby to break their hearts , and make them bleed forth bitter Lamentations over Englands sins , and approching miseries , if she repent not . Hence also we are furnisht with mater of Exhortation to English Professors , That they would , by al means possible , endeavor , both in themselves and others , an exact imitation of this our Lords Lamentation over Jerusalem ? Did our gracious Lord , who was himself void of the least spot , weep so bitterly over Jerusalems sins ? Oh then ! how much should We , poor sinful We , weep over Englands sin , whereunto we have contributed so great a share ? Doth our blessed Lord , who was free from al sin , so much lament the sins of others , wherein he had no share ? O! What an high degree of impenitence is it then for us , not to lament over our own sins , or National sins , wherein we have had our share ? If we mourn not over National , or Church-sins , do we not hereby make our selves partakers in them ; and so by consequence , in those judgements that follow ? Oh! What a sad contemplation is it , to think how many great Professors make themselves guilty of National , or other-mens sins , by not lamenting over them ? How much Blasphemie , Atheisme , Profanesse , Idolatrie , Sensualitie , Securitie , Contemt of the Gospel , and other National sins , are by the Righteous God , charged on the account of many great , yea some good Professors , because they never mourned over these National sins ? And may not these Professors expect to be involved in National jugements , who thus , by their defect of humiliation , involve themselves in National sins ? Yea , may not the great want of Mourning , and Humiliation for other mens sins , give too many great Professors cause to suspect , that they never truely mourned , or were humbled for their own sins ? For he that mournes for his own sins as he ought , mourns chiefly for the dishonor that comes to God thereby : Now if this be the principal Motive of our mourning for sin , then we shal mourn for the dishonor that comes to God by other mens sins , as wel as by our own . But the bottome-reason why some Professors mourne for their own sins , and not for other mens sins , is self-love : they think their own sins wil draw jugements on themselves , and therefore they mourne for them , thereby to avert Gods wrath from themselves : Whereas true godly sorrow is chiefly afflicted for the offence given to God : It is grieved , not so much because self , as because Christ is grieved . Certainly a soul truely humbled for his own sins , wil also be humbled for , and mourn over National sins and jugements . How much then are we concerned to imitate our great Lord in this his Lamentation ? Do not his tears accuse , and condemne our impenitent , secure , and hard hearts ? He weeps for other mens sins ; but alas ! how little do we weep for our own ? May not Christs tears fil us with soul-confusion and shame , to consider , how much we are strangers to such Christian Lamentations , over sinful and ruinous England ? Has not this been the practice of Saints in al ages , to lament over the Sins , and Ruines of their Church or State ? Was not this the temper of Lots spirit ? Is it not said , He was vexed with the filthy conversation of the wicked , 2 Pet. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oppressed as with a burden , or dispirited and weakned , as with a tedious sicknes , as the word imports ; so v. 8. Vexed his righteous soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he cruciated , or tormented his soul as upon a rack : such was his grief and anguish for their sins . And was not this likewise the gracious posture of Davids spirit , Psal . 119. 53 , 136 , 158 ? Oh! what Lamentations did the good Prophets of old make over Jerusalems first captivitie , and her sin , which was the cause thereof ? Again , has not God made many gracious promisses to such , as mourne over the sins of the places they live in , as Ezech. 9. 4 ? It s true , peradventure they may not be exemted from commun calamities ; ay , but doth not God sanctifie , and sweeten al unto them ? But to speak a little of the Qualification of our Lamentation : We are to imitate , as much as may be , the Qualities , or manner of Christs weeping . Were Christs tears Rational , Spiritual , and voluntarie ? Such should ours also be . Was Christs Lamentation generous and public ? did he seem to forget his own private sufferings , whiles he bewailed Jerusalem's ? Oh! how ambitious should we be of the like pure sorrow ? Were his tears Pathetic , and Sympathetic ? Did every tear flow from a broken bleeding heart ? How much then should we affect such Tears ? Again , were his tears so efficacious , so influential ? What a shame is it then for us , that our Lamentations are so barren and fruitlesse ? Alas ! how far short do our Lamentations come of Christs ? Do not we grieve more for the evils we our selves suffer , than for the sin , we or others commit ? Sense of pain , or losse afflicts us : but how little are we afflicted with the sense of guilt and sin ? We mourn over the Ruines of a burnt Citie , or impoverished Nation : but how little do we mourn over our sin , and the wrath of a sin-revenging God , which were the causes of those Ruines ? Lastly , Christs Lamentation , doth administer to us a serious Caution against al those sins , which may draw down jugements on a Citie , State , or Church . Is not this the great end and designe of al Divine Lamentations , to obviate and prevent the like Sins and Ruines ? Was not this one main end , why Christ here breaks forth into so sad a passion of weeping over Jerusalem , thereby to lay in a Caveat for us , that we run not into the like Sins and Ruines ? O then let us keep our spirits , and lives , at the greatest distance that may be , from these or suchlike Church-sins , which bring with them such stupendous , inevitable Church-ruines . Reformation is the supreme end of al sacred Lamentation : and albeit National jugements may surprise us , as wel as others , yet if we can keep our selves from National , and Church sins , which are the causes of such jugements , they wil in the issue prove no jugements , but perfumed mercies to us . What ever burdens lie on our backs , if sin lie not on our spirits , they wil be very tolerable , easy burdens to us . BOOK II. A General Consideration of the Text , Luke 19. 42. With a particular Resolution of that first Question , What it is not to know the things that belong unto our peace ? Or , Wherein the Nature of Unbelief consists ? CHAP. I. The Explication of Luke 19. 42. HAving given some general account of Christs Lamentation , both as to its Mater and Forme , we now procede to a more exact consideration of the chief particulars thereof contained in v. 42. Saying , if thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . These words carrie in them an extreme Pathos , or moving Affection : every word is Pathetic , and Emphatic : Christs heart seems so ful of bleeding pitie , as if he wanted words to give it vent : every expression is so broken , as though his heart were quite broken to pieces : Yea , doth he not seem to drop a tear between every word ? to speak , and weep ; to drop a word , and then a tear ? So ful of Affection and Commiseration is every expression , as it wil appear by each particular . Saying , ] Christ doth not only weep , but speaks , he mingles words very emphatic with tears ; which addes much efficace , and weight to his Lamentation . If , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : s Some understand the the first Particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aitiologic , or Causal ; and so they suppose it to discover to us the cause of Christs weeping . t But others , upon more grounded reasons , make the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be redundant , and expletive ; according to the Greek Idiome and Luke's wonted Pleonasme , wherein it usually stands as a note of Asseveration , and so serves for a Mimesis . For they are wont to premit it before a sentence , which being spoken by some one , is recited ; whence it is no more than an Enarrative , and Expletive Particle . Neither doth the Syriac version impede this construction : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is not Causal , but a note of Exclamation . As for that next Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred , If , it is variously explicated : u Some conceive there is no defect in this discourse of Christ , and thence they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Optative sense , by Vtinam , Would to God thou hadst known : So they make it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because ( 1. ) This is not improper , or unusual in the Greek . ( 2. ) The Syriac , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illu , is also Optative . ( 3. ) In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used by the Lxx. for 17 Jos . 7. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , would to God we had remained . But I rather incline to the jugemeut of Calvin , Beza , and others , who make this Oration of Christ to be Elliptic , or defective ; and so refer the Partible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If , to the Subjunctive Mood . ( 1. ) Because the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rarely , if ever , found used in the New-Testament , for Vtinam , would to God. ( 2. ) Because it is here premitted , as introductive to a pathetic exclamation , drawn from most intimate Bowels , and such a torrent of melted Affections , as seem to shut Christs mouth , and interrupt his words . w And indeed experience testifieth , that such , in whose bowels are loged burning vehement Affections , are not able to expresse their minds , but by abrupt and broken words . And that which confirmes this reason , is , that we find here , in Christs expressions , two mixed affections ; 1. A great mesure of commiseration and pitie , as to Jerusalems approching miserie . And 2. a great degree of Indignation , by reason of her prodigious Ingratitude , Contumacie , and Unbelief ; which were the cause of al her miserie . Thus a learned x Author observes , That this Oration of Christ is defective ; as of one , who partly commiserates Jerusalems approching Destruction ; and partly upbraids her unheard-of perfidie , and contumacie . Thus it seems evident , that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If , here notes Christs speech to be very defective , abrupt , and pathetic . But yet there remains a difficultie , how this pathetic Interruption , or defect in Christs Oration , is to be filled up ; concerning which we shal speak in the Explication of that clause , even thou . It follows , [ Thou hadst known , ] i. e. Believed , embraced : For it is a general rule among the Hebrews , That words of sense implie Affection . Faith is oft in Scripture expressed under the notion of knowlege ; because Assent is the first essential Ingredient of faith ; whence follows Consent : and albeit the former may sometimes be found without the later , as in historic faith ; yet the later is never found without the former . There can be no Consent , without Assent , although there may be sometimes Assent without Consent , as in the Devils . Yea , may we not affirme ( which we dout not but to demonstrate in its place ) that al true , Divine , Spiritual , deep , prevalent , efficacious Assent , to the things that belong unto our peace , is ever attended with a sincere Consent to the same ? For , albeit Divine saving Assent , and Consent , may differ as to their formal Acts , and Objects ; yet are they not the same , in regard of their effective principles , ends , and effects ? Is not the Wil under the Tuition of the Understanding ? Can it move regularly towards any object , without the conduct of the mind ? Yea , have not the Mind and Wil mutual , reciprocal Influences each on other ? And lastly , What if we should assert , that the Mind , which is the seat of Assent , and the Wil , wherein the consent of faith is seated , are not essentially different Faculties ; but one and the same soul , receiving different Denominations , according to its different Acts , and Objects ? This is no Novel opinion , neither do we want reason , or sacred Authoritie to confirme the same , as we may prove hereafter . This gives us the reason why our blessed Lord expresseth Faith by Knowlege ; and Jerusalems unbelief , by not knowing the things that belong unto her peace . But we are also to remember , that it is not simple Ignorance , that Jerusalem is charged with ; but a perverse , stupid , voluntarie , affected Ignorance ; which is so far from excusing , as that it aggravates the sin of those who are guiltie of it . Even thou , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Vulgar Latin and Erasmus render the Particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Et , And ; supposing it to be Copulative ; as if our blessed Lord should deplore and lament , that Jerusalem did not receive the Gospel , as other Cities had done . Thus some wil have the defect of this Elliptic discourse filled up by a tacite indication of some other persons , or Cities , who knew the things that did belong to their peace ; whose exemple our blessed Lord would fain have Jerusalem to follow , in knowing the things that did belong to her peace . These persons , some wil have to be the commun people , which immediately before make such solemne Acclamations of joy , and sung Hosanna's to Christ , v. 38. Others understand thereby other Cities of Judea , which had received the Gospel : Others understand it indefinitely , of al such Cities as had at any time repented , and turned to God. As if our Lord should have said , Other Cities , as Ninive , &c. have acknowleged their sins , and understood the things that belonged to their peace ; Would to God thou also hadst known the things that belong to thy peace : Thus some . But we are not necessitated to introduce any persons , for the filling up this defective Oration : y For the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not Copulative , but put for vel , even , in this sense : If even thou , which art the Metropolis of Judea , the chief seat of the divine Shekinah , or Habitation , and adorned with such singular privileges , beyond al places in the world , If , I say , thou hadst known , &c. z Thus that which Christ here laments is not , that Jerusalem had not known the things that did belong unto her peace , as other Cities had done , but this is the great thing he bewails , that Jerusalem , which lay under such deep and essential Obligations , to receive her Messias , even she should so unworthily reject him . So that the simple , and natural sense seems to be this : If even thou , whom it so nearly concernes , hadst known , &c. At least , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Repetition of the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not uselesse ; but carries with it a singular Elegance , and Emphase : a for the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , refers to the Citie ; thē last to her day , which follows : as if he had said ; If thou , Jerusalem , hadst known , even thou , whom it so greatly concernes to know these things , at least in this thy day , in which I , thy promissed Messias , am come unto thee . b Thus the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood , as before for vel , even , or , saltem , at least ; which is evident from the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annext thereto . Whence it follows . In this thy day ] There is a great Pathos , and Emphase in this notion , This thy day ; whereby we must understand , according to the Hebraic Idiome , that space of time , or the last period of that time , which our Lord had so graciously vouchsafed to Jerusalem , for her Repentance . Every word is very significant and weightie . ( 1. ) The word Day , has much in it : as if he had said ; The day of Grace yet shines on thee : Thy Sun is not as yet set : but the night wil follow , Joh. 9. 4 This is termed , the Time of thy Visitation , v. 44. ( 2. ) The Epithet thy is also very emphatic . Thy Day , i. e , That day , which thy Lord has , in much singular favor , vouchsafed to thee , beyond al the world besides , which as yet lies in darknesse . Thy day , wherein thy Messias has given thee such public and manifest Demonstrations of his sacred Mission , and Commission from God : Thy day , wherein I have been wholly taken up in preaching to thee , the great things of thy peace ; wherein I have given thee so many solemne Invitations , so many gracious Allurements , so many bland and friendly Intreaties , to accept of me as thy Savior . And ( 3. ) There seems yet to lie a farther Emphase in that first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This ; which seems to be both Restrictive and Emphatic : In This thy day , wherein I now make my last Application and Addresse to thee . As if he had said : I sent my Prophets to thee ; but alas ! how were they abused , and slain ? I have in person made many Addresses and Supplications to thee ; but have I not received as many Repulses from , as ever I made Applications to thee ? Lo ! now I make my a last Application to thee : every word is watered , and bedewed with Tears : O! That thou wouldest , in THIS thy day , thy last Day , receive the things that belong unto thy peace . Albeit thou hast hitherto rejected al my gracious offers ; yet even now , at least now in THIS thy day , be persuaded to listen to me . Thus some understand by This thy day , the ultimate and extreme occasion , and season , wherein Christ made offer of Salvation to Jerusalem . Yet we may not exclude the former Seasons , and offers of Grace , which Christ gave to Jerusalem : For this pathetic Oration includes in it , not only an Invitation for the present , but also an Exprobation , and Indignation against Jerusalem , for her former contemt , and rejection of the things that did belong unto her peace : so that we may not exclude any part of that time , which was afforded to Jerusalem , by her Messias ; although the last period of this time may , possibly , be chiefly intended . Hence it is thought , that these words refer to that Zechar. 9. 9. Rejoice greatly O daughter of Sion : shout O daughter of Jerusalem ; behold thy King cometh to thee . But this coming of Christ , may not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hactenus nunc saltem , cum illa dies qua dictum est , Dicite filiae Sionis , Zachar. 9. 9. as I conceive , be confined to this last coming of Christ to Jerusalem , but extends to the whole Oeconomie , or Dispensation of his Grace , before his crucifixion . But it follows . The things which belong unto thy peace ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; This is evidently an Hebraisme : For the Hebrews under the notion of Peace include al manner of Beatitude , and Prosperitie . The things that belong unto our peace , are either Complexe and Notional ; or Simple and Real : The Complexe , Notional maters of our peace , are the Evangel , or words of peace , promulgated by Christ and his Apostles : The simple and real things of our peace , are ( 1. ) Christ himself , the great Mediator of our peace , with al his merits . ( 2. ) The Spirit of Christ , who makes Application of al our purchased peace . ( 3. ) God the Father , the original fountain . ( 4. ) Heaven , &c. But now ] Here we have ( 1. ) an Aposiopesis , or an abrupt breach in the course of the Oration ; whereby a principal part thereof seems to be left unmentioned . This argueth the depth of Christs grief , and the vehemence of his Lamentation ; which wanted words to give it vent . This Aposiopesis , or breach in Christs words , may be thus filled up : If thou hadst known , even thou , at least in this thy day , the things that belong to thy peace , [ Oh! how chearfully , how greedily wouldest thou have embraced them ? or , Oh! how happy wouldst thou have been ? ] e Others incline rather to refer the Aposiopesis to the last clause of the following words , But now they are hid from thine eyes [ to thine unspeakable damage , and eternal ruine . ] The difference is not material : we may take in both . ( 2. ) But now ] As if had said : Time was , O Jerusalem , when thou hadst the bright , warme beams of my Gospel-Grace shining on thee : But now , thy day of Grace is gone , thy Sun is set : thou hast had many wooings , and importunate offers of Grace from me : But now I am come to give thee my last Adieu : Adieu , Jerusalem , Adieu . Thou hast had many strivings of my Spirit vouchsafed to thee : But now my Spirit bids thee farewel : farewel Jerusalem . Thence it follows , They are hid from thine eyes , ] Here is an Hebraic Ellipsis , wherein the Consequent is also expressed by the Antecedent : for those things which are hid , are removed out of sight : whence the later is also expressed by the former : f So that the meaning is , The Gospel is hid , and thenc removed from thee . Or peradventure , it may allude to the Veil on Moses's face , whereby the Glorie of God was hid from the Jews ; which was a Symbolic shadow of their blindnesse , as it is explicated by Paul , 2 Cor. 3. 13 , 14. For until this day remianeth the same veil , &c. This continues in use among the Jews to this very day : For in their Synagogues , whiles the Law is read , they have a Veil on their faces ; which is a black marque , though little considered by them , of the veil of Ignorance , and Hardnesse on their hearts . Thus Christ threatens here , that , for the future , The things of their peace , should be hid from their eyes . And it deserves a particular remarque , that their jugement bears proportion to their sin : They wilfully shut their eyes against the Gospel ; and Christ judicially shuts the Gospel , and hides it from their eyes : g They reject the things that belong to their peace ; and the things that belong to their peace reject them : Their hearts are sealed up by unbelief against the Gospel ; and the Gospel becomes as a sealed Book to them : They bid Adieu to Christ ; and he bids Adieu to them : They prefer Cesar before Christ ; and Christ deservedly leaves them , to be ruined by Cesars hands , whom they prefer before himself . CHAP. II. Eighteen general Observations drawn from the words of the Text , as before explicated . THe words being thus explicated , they offer to us varietie of choise Observations . As from that first notion , Saying , we may observe ( 1. ) That Christs expressions of pitie do spring from the deepest Affections . Every word is attended with a tear : every saying is a lively image of a wounded heart . ( 2. ) That Christs Sayings and doings are the same . Every word of Christ carries omnipotence in its womb : As his Promisses , so his Threats are omnipotent : and Jerusalem found , by dreadful experience , this Threat fulfilled to a Tittle . Yea , to this very day she lies under the dreadful arrest of this Threat . The Menaces , and Threats of men , even of the greatest of men , are oft but smoke and wind : they threaten and storme much ; speak big words ; but alas ! how little can they do ? But oh ! What energie and efficace is there in every saying of Christ ? Hath not poor Jerusalem layen 1600. years under the prodigious curse of this one dismal saying ? O! then dread every saying of Christ . It follows : [ If ] Hence observe ( 1. ) That Christ is very real , serious , and pathetic in al his offers of Grace unto sinners . Every word of the Gospel is but a chariot , that conveighs Christs heart to Sinners : If ever he be in good earnest , it is in his evangelic Invitations . His Bowels are never more warme , and rolling ; his affections never more bleeding , than in inviting and drawing Sinners to himself . Oh! how low doth Christ stoop ? unto what mean termes doth he condescend , to win his enemies to be reconciled to him ? How studious and industrious is he , to remove al Heart-cavils , against the offers of his Grace ? Doth he ever break with us before we break with him ? ( 2. ) This Particle [ If ] as explicated gives us yet this further Observation , That nothing doth more deeply provoke Christs indignation against sinners , than the wilful rejection of his Gospel , Grace , and Person . For this Particle , If , as was noted , implies not only commiseration , but also Indignation and Exprobation : Christ by this abrupt manner of speech doth sorely upbraid Jerusalem , with her contumacious contemt of himself , and his evangelic offers of Grace . Now to upbraid another , is to lode him with reproches , disgraceful and biting words ; thereby to aggravate his ingratitude , and the foulnesse of his fact ; as also to manifest what a just ressentiment , and sense we have of the injuries done to us , by the person upbraided . So that Christs upbraiding Jerusalem with her wilful impenitence and unbelief , argueth his deep ressentiment thereof , and just indignation against her for it . Thus Christ upbraids his own Disciples with their unbelief , Mark 16. 14. which argues that the least degree of unbelief is greatly ressented by , and sorely offensive to Christ . But of this hereafter , in the Aggravations of unbelief . Thou hadst known ] Hence note ( 1. ) That sanctified Notions are the root of saving Faith , and the divine life . To speak a little what sanctified Notions import ; and then what connexion they have with saving faith , and the divine life . These sanctified Notions , are a divine Light of life , John 8. 12. an unction from the holy One , 1 John 2. 20. proceding originally from the Father of light and life , Joh. 6. 45. whereby Believers know things as they ought , 1 Cor. 8. 2. For the Spirit of God impressing a Divine Glorie on Supernatural objects , it openeth the same to the mind , and also openeth the mind to receive the same ; and thence implanteth a supernatural Instinct , a divine Sagacitie , and intuitive light ; whereby the soul not only sees spiritual objects , but also has a particular , experimental tast , and feeling sense thereof ; which kils beloved idols and lusts , turnes the Bent of the heart towards Christ , and proves the dore to communion with God in Christ , and the Divine life . And oh ! how clear and distinct ; how deep and solid ; how sweet and delicious ; how efficacious and active , yea transformative are these sanctified Notions , which lie wrapt up in the Light of Life ? What a mighty conformitie has the renewed mind , clothed with these Divine notions , to al Divine truths ? How is al the glorie of this lower world eclipsed , and al carnal delights made to lose their relish hereby ? What Satisfaction in God , what fervent Affections towards Christ , what bigorous vigorous Exercices of Grace doth this Light of life worke in believers ? But it hath a more peculiar soverain influence on faith , and al its vitals . Inward , spiritual , deep , feeling , affective and practic Notions , of God in Christ have an huge soverain influence on faith : so the Psalmist assures us . Psal . 9. 10. And they that know thy Name wil put their trust in thee . A clear , distinct , particular , stedfast , divine , operative knowlege of Christ breeds Confidence in , Recumbence on , and Adherence to him . None are more tenacious , and resolute in adhering unto Christ , than such as are baptised with his Spirit , and Light of Life . Yea , according to the Quantitie and Qualitie of our light , such wil be the Quantitie , and Qualitie of our faith : If our light be Spiritual , Divine and Saving , such wil our faith be : Again , if our light be not only spiritual for the kind ; but also intense , prevalent and strong as to degree ; then wil our faith be also mightie intense , prevalent and efficacious : such an individuous , yea , essential connexion is there betwixt saving knowlege and divine faith . Hence , ( 2. ) Observe , That Ignorance is the original , and most pregnant parent of Vnbelief . The Papists tel us , That Ignorance is the mother of Devotion . And it holds true , as to their own Devotion , which is but Superstition , and Wil-worship : For Ignorance is both the Mother , and Nurse of al Idolatrie , and Superstition ; and so by consequence also of Unbelief : and therefore it is no wonder that the Papists require only an ignorant , credulous , implicite faith of their Devoti : For such a blind faith suits best with their blind Devotion , and Superstition . But surely such an Implicite blind faith wil not suffice a Christian : yea is it not the worst kind of Unbelief ? To believe only as the Church believes , without a right understanding of the objects we believe , what is it but to believe nothing as we ought ? He that pins his Faith on the Churches sleeve , without ever considering what he believes , what doth he , but at once part with , and bid Adieu to his Faith , Religion , Reason , yea , and his Humanitie too , as we may shew hereafter ? Such are the malignant Influences , and Qualities of a blind , ignorant Implicite Faith. Even thou ] i. e. h Thou Jerusalem , who hast been the Seat of the Divine presence , dignified with such splendid marques of Divine Favor , and adorned with such rich discoveries of evangelic Grace , &c. Hence observe ( 1. ) That , as to externe marques of Divine favor and benediction , the richest that a People , or Church can be made partaker of , is to be made the seat of Gods gracious Presence , and Evangelic Administrations . Out of Heaven there may not be expected a greater externe privilege than this , for a people to be espoused by God , as his visible Church , the place of his Gracious Residence , and Evangelic Administrations . This was Jerusalems privilege : she was Christs first bride : the Covenant of Grace was first loged in her bosome : Christ was her first crowned King , and Lawgiver : The Oracles of God were first laid down in pawn with her : Her Land and Citie was adopted by Christ , as Symbols of his Church : Her Temple was a Type of Christs Natural bodie ; wherein he dwelt by visible tokens of Glorie , and Grace : Her Males bore somewhat of Christ in their flesh : Yea , Christ himself was borne of Judaic flesh and bloud : Jerusalem had the first tenders of Gospel Grace : Christ long waited for , and as Minister of the Covenant , endeavored after her conversion . Such were her privileges . But in this pathetic Expression , even Thou , there lies couched not only an intimation of Jerusalems Privileges ; but also an Exprobation of her sin ; and that with vehement Indignation . As if he had said : What! Jerusalem serve me so ! Even thou , who hast been so dignified by me ! Oh! what an hainous odious sin is this ? who can bear it ? Hence observe ; ( 2. ) That by how much the more any People or Church is dignified with Divine privileges , or gracious vouchsafements ; by so much the more hainous is their sin , if they improve not those means and privileges . The more excellent gifts we are invested with , the greater punishment do we deserve , if we abuse the same : So Isai . 5. 1 , 2 , 3 , 4 , 5. At least in this thy day , ] These words , as before explicated , afford to us several practic Observations . ( 1. ) That Evangelic sinners have a day of Grace afforded to them . Where-ever the Sun of Righteousnes comes , he brings healing under his wings , ( i. e. beams ) or a day of Grace . ( 2. ) That it is the supreme wisdome and interest of Professors , to fil up their day of Grace , with the Duties of their day . Oh! What deep engagements did Jerusalem lie under , to improve her day of Grace ? How happie might she have been , had she but performed the same ? ( 3. ) Hence also observe , That the day of Grace wil have its period . Though Christ wait long , yet he wil not wait always : the longest day of Grace hath its night : and usually the clearer , brighter , and warmer the day of Grace is , the shorter it is : where Christ vouchsafeth the greatest means of Grace , if they are not improved , but contemned , there usually the day of Grace is shortest . Think of this . ( 4. ) Hence also observe , That the nearer Christ comes in the offers of his Grace ; and the longer he waits for our acceptation of those offers , the more inexcusable shal we be , if we reject , or neglect the same . This observation lies wrapt up in that first expression , at least . Our blessed Lord oft came very near , and close to Jerusalem , in the tenders of his Grace : Oh! how oft did he knock at her gates ? how long did he wait for her Reception of him ? What sacred , and sweet Importunitie did he use , to persuade , and prevail upon her , in that her day , to accept of the things that did belong unto her peace ? But alas ! she would not ; she rejects al his gracious offers , ' til at last her day was expired . And oh ! how much doth this aggravate her sin ? Who is worse than he , who hath a clear day of Grace vouchsafed him , and yet electively embraceth darknesse before light ? The things which belong unto thy peace ] i. e. my self , who am thy Peace-maker , the King and Mediator of thy peace ; with whom is thy covenant of peace &c. Hence note , ( 1. ) That Christ alone is the great Mediator of our peace : Out of him there is no peace : take away Christ , and you take away the chief corner-stone , the main foundation of our peace . The Sin-revenging God is nothing but wrath , and everlasting burnings out of Christ . But he that hath Christ , hath peace with God , and with al the creation besides . Nothing can hurt him , who is under the wing of Christ , the Prince of peace . Al peace of conscience , which is collected either from holy conversation , or from evangelic Promisses , or from the sense of Gods love , or any other way , is al resolved into Christ , as the proper source , and spring thereof . Therefore he that knows not Christ , knows not the things that belong unto his peace . ( 2. ) Hence also observe , That Vnbelievers are the greatest enemies to their own peace , and welfare . Al the enemies of Jerusalem did not so much obstruct her peace , as her own Unbelief . Satan and al his powers of darknesse are not so prejudicial , and destructive to the peace of souls , as their own unbelieving hearts . How feeble is Hel ? How insignificant and unable are its iron Gates , to prevail over the weakest believer , that adheres to Christ ? But as for sinners , that are under the Dominion of Unbelief , oh ! what a world of enemies are they exposed unto ? How doth every Tentation prey upon them ? What wars , what commotions , what confusions doth every lust raise in their hearts ? Yea , how much are such obnoxious to the wrath , and rage of the Righteous God ? ( 3. ) Hence also we may observe ; That it addes much weight to the Aggravation of Vnbelief , that it is a rejection of the things that belong unto our peace . The excellence of the objects , which are offered to sinners in the Gospel of peace , greatly aggravates their sin , who refuse them . Was it ever known that a conquered enemie refused termes of peace ? Is there any record to be found of a captive Rebel , that rejected a gracious pardon from his Prince ? And yet , Lo ! this is the Unbelievers case : Christ comes with gracious offers of peace and life ; but alas ! how are they rejected ? Oh! what an hainous sin is this ? Yea , Unbelief is not a mere simple refusal of the things which belong unto our peace ; but it carries in its bowels , much Enmitie , Opposition , Antipathie , Blasphemie and Contumelie against God , and Christ , and al the great things of our peace , as hereafter . But now they are hid from thine eyes ] Hence observe , ( 1. ) That when God puts a period to the day of Grace , al means of Grace are insignificant , and ineffectual . Although God may sometimes continue the means of Grace , yet doth he not withdraw his Influences of Grace from those means ? And then how inefficacious are they ? What is Christ but a veiled face ? What is the Gospel , but a sealed Book ? What are Ordinances , but broken Cisternes ? What are Promisses , but dead letters ? What are duties , but barren Wombs , when the day of Grace is gone ? Yea , are not al these so far from becoming means of Grace , as that they are indeed , by reason of mans wilful impenitence , means of hardening ? Yea , is not Christ himself a stone of offense , and stumbling to such , as are deprived of the day of Grace ? Thus are the things of their peace hid from their eyes . ( 2. ) Hence also observe , That when God puts a period to the sinners day of Grace , then begins his day of jugement . Jerusalem's day of jugement began from this very moment , that Christ pronounced this dreadful sentence against her : For henceforward al Christs Dispensations towards her were in jugement . There was a curse upon her Blessings , wrath and revenge mixed with her sweetest Privileges , and mercies . What Christ speaks in general of Satan and his kingdome , Joh. 12. 31. Now is the jugement of this world , &c. the same may be in particular applied to Jerusalem , and al other impenitent sinners , who are passed their day of Grace . Thus when the day of Grace ends , the day of Jugement begins : For when al the things that pertain to thy peace are hid from thine eyes , what remains , but chains of darknes , and beginings of Jugement ? ( 3. ) Hence also we may observe , That there is an exact proportion between the unbelievers sin and jugement . The wilful unbeliever shuts his eyes against al the things that belong unto his peace ; and then the righteous God comes and claps a seal of judicial occecation , or spiritual blindnesse on his eyes , that so he never see them more : Joh. 9. 39. For jugement am I come into this world , — that they which see might be made blind . There is oft an exact conformitie betwixt mans sin , and Gods jugement : What a visible character , and stampe of Jerusalem's sin is here impressed on her jugement ? What is it that she suffers from the righteous mouth and hand of Christ , but what she voluntarily inflicts on herself ? She wil not see the things that belong unto her peace ; and therefore saith Christ , she shal not see them , they shal be hid from her eyes . She wil not open the Gates of her Soul , that the King of Glorie , her Messias , may enter in ; and therefore saith Christ , let her heart be shut under the curse of judicial obduration . This was Gods usual method in punishing Israel , even from her Infant-state . And oh ! how much doth this illustrate the justice of God , when visible Ideas and stampes of mens sins , are to be seen in the face of their jugements ? How must this needs cut , and wound the heart of an awakened penitent sinner , to see his guilt in the face of his punishment ? This Analogie , and Affinitie betwixt the unbelievers sin , and jugement leaves him also without the least shadow of excuse . Alas ! who but the Unbeliever himself may be blamed , if the good things of the Gospel be hid from his eyes , seing he himself first shut his eyes against the dazling glorie of those bright beams , which shone so long on his eyes ? What cause have Unbelievers to complain , that the Gospel is a veiled , or sealed book unto them , seing their hearts are veiled , and sealed with unbelief against it ? Oh! what a vindication wil this be of the righteous jugement of God , but confusion to wilful unbelievers , to consider the exact paritie , and Analogie which there is between their sin , and their punishment ? How wil this confound them to al eternitie ? CHAP. III. The Notional Object of Unbelief : or , What are those Notional things , that belong unto our peace , which unbelief assents not unto ? THe precedent Observations furnish us with singular mater of Discourse : each Observation deserves a particular examen , and Remarque : But we shal cast al into the mould , or forme of this one general Proposition , or Doctrine : That Vnbelief , or the not knowing the things that belong unto our peace , is a sin of the deepest tincture , or most hainous Aggravations ; and that which exposeth the sinner to the most severe wrath , and jugements of God. This Proposition contains the spirit and mind of the Text ; as also the sum and substance of al the former Observations ; which , in the explication hereof , wil have their particular consideration . And , for our more regular , and methodic procedure herein , we shal resolve the Proposition into these four grand Questions . ( 1. ) What it is not to know the things that belong unto our peace ? Or , Wherein the genuine Idea , or Nature of Vnbelief doth consist ? ( 2. ) Whence this Vnbelief springs ? or , What are the seminal Roots , the original Causes of this sin ? ( 3. ) What are the Aggravations of this Vnbelief ? ( 4. ) What severe wrath and jugements from God , attend this sin of Vnbelief ? The Examen , and Resolution of these Questions wil give us the ful Explication of our Proposition , as also of the Text. Q. 1. What it is , Not to know the things that belong unto our peace ? or , Wherein the Nature of Vnbelief doth consist ? For the more ful Resolution of this Question , we shal consider Unbelief ( 1. ) with relation to its Object . ( 2. ) In regard to its Act. 1. The Object of Unbelief is here expressed , under this comprehensive notion , The things that belong unto thy peace : These are ( as we before intimated ) either ( 1. ) Complexe and Notional : or ( 2. ) Simple and Real . The Complexe , or Notional Things that belong unto our peace , are al those divine Axiomes , Maximes , Canons , or Notions , loged in the sacred Scriptures , which any way conduce to our peace . The simple , or real things that belong unto our peace , are the good things themselves , which lie wrapt up in those Divine Axiomes , or Notions of sacred Scripture ; namely , God in Christ , Heaven , &c. The former are the Object of Faiths Assent ; the later of its Consent , Election , and Choice . Again , the Notional things that belong to our peace , which are the complexe Object of Faiths Assent , may be considered by us ; ( 1. ) Materially ; ( 2. ) Formally . The Material complexe objects of Faiths Assent are the Scriptural Notions , which Faith assents unto : The Formal Object of Faith's Assent is the Formal Reason , Proper Motives , or principal Grounds of its Assent ; that which induceth , or draws our minds to assent unto sacred Scriptural Notions ; as also constitutes , specifies and distinguisheth Divine saving Assent . Lastly , The Notional , Material Object of our Assent is either General , or Particular . The General Object is the whole Word of God : The Particular is the Gospel , or Covenant of Grace , which gives us a more particular and expresse Idea of the things that belong to our peace . The things that belong unto our peace being thus distributed , according to their several Constitutions , and Regards to Faith , we may with more Facilitie , and Perspicuitie determine and resolve our Question , What it is not to know the things that belong unto our peace ? But before we enter on the explication of Unbelief , we must premise , that our Intendment is to treat of it in its general , and abstract Nature , and not as it relates to this or that subject : For albeit our Text speaks of the Unbelief of persons irregenerate ; yet inasmuch as the unbelief of persons regenerate differs not totally , from that in persons irregenerate , we may very wel and properly treat of both , under one general Idea ; though with different Reflexions on , and Applications to this , or that subject , Thus much being premised , we procede to the explication of our Question . First , we shal begin with the Notional , Material , General things that belong unto our peace , of its object , is , Not to assent to the Word of God. which are the sacred Scriptures , or Word of God in the General ; which not to know , or , truely assent unto , is the original , and no smal part of Vnbelief . Oh! here lay the the bitter Root , and Spawn of al Jerusalems sin , and miserie : she did not understand , at least not practicly assent unto the sacred Scriptures , in which al the things that belonged to her peace lay wrapt up . Moses , and the Prophets were a sacred Map , wherein Jerusalem might have viewed the celestial Canaan , her Messias , his glorious Names and Titles of Honor , his Person , and Offices , with al other things that did belong to her peace : But alas ! Jerusalem wanted spiritual eyes , to contemplate such glorious objects . This our blessed Lord upbraids the carnal Jews with , Joh. 5. 39. Search the Scriptures ; for in them ye think ye have eternal life , and they are they which testifie of me . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to search , signifies here , by a sacred sagacitie , and unwearied studie to hunt , or inquire into the Scriptures , as dogs hunt after wild beasts : but oh ! this the unbelieving Jews were strangers to ; and therefore no wonder , if they were strangers to al the things that did belong to their peace . The Scriptures are the Oracles of God , the Glasse wherein his glorious perfections shine : neither can there the least ray of true Religion shine on lapsed man , but what is reflected from this celestial Miroir of the Divine wil. The Splendor of Divine Majestie is but as an inexplicable Labyrinth , unlesse we are conducted thereinto by this thread of sacred Scriptures . God is nothing to us , but what he testifies of himself . God is nothing , saith Tyndal , but his Law and his promisses , i. e , That which he biddeth thee to do , and believe , and hope ; and to imagine any other thing of God , is grosse , and damnable Idolatrie . The Sacred Word is the Spirits Schole , in which he teacheth al the things that belong to our peace : so that we may be contentedly ignorant of what is not here taught . Hence it is apparent , that one main , and fundamental part of Unbelief consists in not yielding a real , firme , distinct , certain , affectionate , deep , and practic Assent to the sacred Scriptures . And oh ! what an Epidemic , Universal sin is this , even in the professing world ? How many are there , among the croud of knowing Professors , who never gave an explicite , actual , chearful , spiritual , and stedfast Assent to the Word of God , and its sacred Autoritie ? Are not the most of Professors extreme partial in their credence , or belief , of the divine Scriptures ? Do not they pick and choose , what may correspend most with their Lusts , or carnal Interests ? This word that pleaseth them they can believe , but that word which disgusts them they cannot assent unto : Do not many , in their prosperitie disbelieve the Threats , and in their Adversitie the Promisses ? And what is this , but not to know the things that belong to their peace ? For he that doth disbelieve any one part of Scripture , may he not be justly reputed to disbelieve the whole ? Is not the Reason and Autoritie of a part , the same with the Reason and Autoritie of the whole word ? Wherefore , doth not he who rejects a part , also reject the Autoritie of the whole ? It s true , al Scriptures are not alike Fundamental , or equally necessary to salvation ; yet may we not justly conclude , that al are equally necessary to be believed , if we consider their origine and Autoritie ; as they are al inspired by the Spirit of God , and clothed with Indelible Characters of Divine Majestie ? O then ! how many knowing Professors are in this point guiltie , of not knowing the things that belong to their peace ? How few are there that yield a rooted , welgrounded , operative Assent to the whole Word of God ; who have an ear to hear , wherever , and whenever God hath a mouth to speak ? O that Professors would seriously ruminate on this , That so far as they disbelieve the Truth , Certaintie , and Autoritie of any one word of God ; so far they disbelieve , or know not the things that belong to their peace . And whence is it , that many Professors are so averse from assenting to the whole Word of God ? Is it not from the prevalence of some lust in their hearts , which turnes them strongly another way ? They disbelieve some Scriptures ; and why ? Is it not because they lie not level with their lusts ? Oh! what a deep Mysterie of Iniquitie is this disbelief of the Scriptures , as loged in some carnal hearts ? What malignant , and venimous effusions doth it transmit into their lives ? Is it not the great Stratageme , and plot of Satan to dispirit , and weaken mens Assent to the sacred Scriptures ? And doth he not hereby create , in many sincere Believers , much unbelief , concerning the things that belong to their peace ? May not the most of our tentations be resolved into some disbeliefe of the Scriptures ? And on the contrary , hath not a real , fixed , supernatural , and saving Assent to the Sacred Scriptures , a mighty soverain , efficacious Influence on al our Graces , and Duties ? Doth not the vigor , strength , beautie , and improvement of al Grace depend on our belief of the Scriptures ? O that men would then look wel hereto ! 2. We procede now to the Particular notional Maters , or Things belonging to our peace , which Unbelief rejects : and those are the Gospel , or Covenant of Grace , with al the branches thereof . The Gospel is Grace's office ; the shop where the sinner may find both food and physic . The Covenant of Grace is faiths Magna Charta ; the Epistle of Christ writ with his own bloud ; the Cabinet , wherein al our Jewels of Grace , and Peace are laid up by Christ ; yea , the words of life ; wherein Christs heart lies wrapt up , and is conveighed unto sinners . The Promisses of the Gospel are the Element in which Faith lives and moves : they are the Air , which Faith sucks in , and breaths forth : they are the food , on which Faith seeds . There is no diet so natural , so delicious , so restaurative , so corroborative , or strengthening , so nutritive , so satisfying as the promisses spirited by Free Grace : Faith relisheth no food like this . Faith never reposeth herself so securely , never sleeps so sweetly , as when she doth lean her head on the bosome of some promisse : If she hath but a promisse to cast Anchor on , she can ride confidently in the greatest stormes ; and laugh at al the proud waves , that beat against her . Now this being the temper and spirit of Faith , hence it necessarily follows , That not to assent to the Gospel , or Covenant of Grace , and the Promisses which lie wrapt up therein , takes in much of the vital spirit of Unbelief . This wil be more evident if we consider , the chief material parts of the Covenant of Grace , and the evil aspect which Unbelief casts thereon . The Covenant of Grace contains in it ; ( 1. ) Maters of Grace . ( 2. ) Maters of Providence . ( 3. ) Maters of coming Glorie : Now in al these regards Unbelief may be said , Not to know the things that bolong to our peace . 1. The Covenant of Grace contains in it Maters of Grace . The Law tels us what we are by Nature ; but the Gospel tels us what we are , or may be by Grace : The Law discovers to us our sin and miserie , but the Gospel discovers our remedie ; and so opens a dore to Faith : Yea , the Gospel doth not only declare to us the Objects and Maters we are to believe , but also furnisheth us with many gracious encouragements , and incentives to believe : yea further , the Gospel doth not only afford us maters and motives of Faith ; but also it becomes a sanctified Instrument in the hand of the Spirit to conveigh Faith , and al other Graces to us . For it is an infallible Maxime in Theologie , that Evangelic Promisses of Grace , on such , or such conditions , without Grace to performe those conditions , are as little available to beget faith , as the law is . Thus we see how ful of gracious Maters , Motives , and Offers the Covenant of Grace is . But yet the more fully to anatomise the Bowels of Unbelief , as to Maters of Grace offered in the Covenant , we shal a little , though but cursorily , touch on those offers of Grace , which the Covenant makes , with their Proprieties . ( 1. ) The offers of Grace made in the Gospel , or Covenant of Grace , are very Real , and Cordial : There is never a line , no nor a word of the Gospel , but it carries Christs heart wrapt up in it : Every promisse is a love-letter sent by Christ , to assure the sinner , how affectionate his heart is set towards him : There is not an expression that drops from the mouth of Christ , but is ful of bleeding Affection : Every promisse gives the sinner a good Law-right to Grace , provided that he accept of it when offered : If Christ be real in any thing , he is so in the offers of Grace to sinners . But now Unbelief looks on al these offers of Grace , as mere Romances , Fables , or fine-spun stories . This was the case of the unbelieving Jews , as Paul assures us , Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace , and bring glad tidings of good things ! Oh! what good News is here ? who would not chearfully assent to such glad tidings of peace ? Is there any so sotish , as to refuse such good things ? Yes , addes Paul , v. 16. But they have not al obeyed the Gospel : For Esaias saith , Lord who hath believed our report ? As if he had said : True , we preach the great truths of Gospel-peace unto sinners ; but alas ! how few have obeyed , or assented to the truth of the Gospel ? Do not the most of men look on these things as too good news to be true ? Where is the man , that really assents to the Realitie of these Glad-tidings ? May we not then justly crie out with Esaias , Who hath believed our Report ? Thus Unbelief cals in question the Realitie of Evangelic offers of Grace . ( 2. ) The offers of Grace in the Gospel are very Gratuitous and Free : and this draws on Faith freely to close therewith : For faith being a federal Instrument influenced , and acted by the Covenant , the more it apprehends the freedome of the Covenant , the more freely it wil embrace the same . Now the Covenant instructs Faith fully in this point : It teacheth us , that the Grace of the Covenant expects no foundation in us , no Condignitie , no Congruitie , no moral Capacitie , or Condition in us , but what itself intends to confer . The Covenant informes us , that Free-grace is moved by nothing without it self ; that it gives , because it wil give , or because it hath given : That the poorer we are , the more willing he is to inrich us ; the nakeder we are , the more ready Christ is to clothe us : Yea , the Covenant assures us , that Christ intends much good for them , who intend no good to him , nor yet to themselves ; yea , to such as intend evil to him , and to their own souls , even for such rebellious souls he intends gifts and Grace , as Psal . 68. 18. Thou hast received gifts for men ; yea , for the rebellious also , that the Lord God might dwel among them . Now this freedome of the Covenant , and the Grace of God offered therein , gives a mighty foundation , and encouragement to build upon : For the great obstacle and bar to Faith is this , that we are not fit for Christ : This is one of Unbeliefs greatest pleas , against closing with the good things of the Covenant : What ? may poor I presume to believe ? I , who am so unworthy ? I , who have so long spurned at Christ , and al the things that belong to my peace ? I , who have so oft broken with Christ , plaid fast and loose with him ? What ? may I presume , that Christ wil have any regard to me ; poor , sinful , backsliding , rebellious me ? Oh! how can this be ? What a presumtion would it be in me , to cast an eye towards Christ , and the good things that belong unto my peace ? Thus Unbelief opposeth , or at least demurs at the freedome of the Covenant and its Grace . ( 3. ) Another proprietie of the Covenant is the Vniversalitie of its gracious offers . Though the Covenant of Grace be , as to its interne Spirit , Mind , and Dispensation particular , definite , and absolute ; yet as to its externe offers and Dispensation it runs in conditional , indefinite , and universal termes ; inviting al that wil to come in . It sets no bars or rails about the throne of Grace ? but gives free Admission to al , that wil come for mercie , Rev. 22. 17. The Covenant excludes none , but such as exclude themselves by Unbelief : and why should sinners exclude themselves , before God excludes them ? But alas ! this is the il-humor of Unbelief , because it cannot see the sinners Name in particular written on the Covenant , therefore it questions al the grounds of Faith. Oh! saith the unbelieving sinner , here are rich offers indeed ; but , alas ! I , what am I the better for al this ? May such a wretch as I come to Christ , to be embraced in his sacred armes ? What ? I , who am in such a nastie pickle ; so polluted with sin ? Oh! I may not , I cannot believe that such an hainous sinner as I , shal find Christs armes open to receive me . Thus Unbelief questions the Vniversalitie of Christs offer , and puts a bar to its own mercies ; whereas the Gospel puts none ; but saies , John 7. 37. If any man thirst , let him come to me and drink , and Rev. 22. 17. Whoever wil , &c. There lies no Restriction , or bar on the Covenants part : al the Restriction and bar is in mens wils . Wilful Unbelief is the only bar . ( 4. ) Unbelief sets limits to the Plenitude and Richesse of Grace , held forth in the Covenant . We find the Richesse of Grace in the Covenant expressed under the Symbol of a sumtuous feast , Mat. 22. 4. Tel them which are bidden , Behold , I have prepared my dinner : my oxen and my fatlings are killed ; and althings are ready : come unto the mariage . Here we see what a bountiful Lord sinners have to deal with : how much his infinite Grace excedes al our sins . Now what reception is given to such a magnificent rich Treat ? That follows v. 5. But they made light of it , and went their way , one to his farme , and another to his merchandise , &c. Oh! what monstrous unbelief , and ingratitude is here ? O! what infinite Treasures of Grace are there wrapt up in the Covenant ? How much do those Treasures of mercie and goodnesse , loged in the heart of Christ , excede al the treasures of sin , loged in the hearts of poor sinful we ? Is Christ such a liberal Savior for sinners ? And shal they be ashamed , or afraid to beg at the dore of such a liberal Savior ? Was not this the very end why God gave the Law , That Sin might appear exceding sinful ; to the intent that Grace might appear exceding gracious , Ro. 7. 13 ? So Ro. 5. 20. Moreover the Law entred , that the offence might abound . As if he had said : This is the very reason , why God delivered the Law on Mount Sinai , in such a terrible manner , that so thereby men might behold , as by a magnifying Glasse , the proper Dimensions , and Merits of their sins : Ay , but what was Gods end in making Sin thus to abound ? why , that follows , But when sin abounded , Grace did much more abound : Here saith Paul , lay Gods bottome-designe , in permitting sin thus to abound , that thereby Grace might superabound ; yea , that at that very time , when sin so much abounded , Grace might superabound ; at that very time , when we appeared to be so great enemies to Christ , he might appear to be so great a friend to us . Thus Mercie in God is more merciful , than sin in us can be sinful . And oh ! what a foundation and encouragement for faith is here ? But alas ! how doth Unbelief spurne at , and despise , at least limit these Richesse of Grace ? ( 5. ) Unbelief cals in question , the Immutabilitie , Certaintie , and Fidelitie of the Covenat . David gives us an excellent character of the Covenant , and its Immutabilitie , 2 Sam. 23. 5. Although my house be not so with God ; yet he hath made with me an everlasting Covenant , ordered in althings and sure : For this is al my salvation , and al my desire ; although he make it not to grow . Notwithstanding al Davids care for the settlement of his familie on the Throne , yet he foresaw , by a spirit of prophesie , how fragile , and instable his Throne was : only herein he solaceth himself , that the Covenant , wherein his faith and main hopes were bottomed , was most stable and sure : and oh ! how doth this , amidst al his prophetic fears , touching the instable and tottering state of his familie , revive and chear up his spirits ? For this is al my salvation , and al my desire . Let althings else sink or swim , it maters not , so long as the Covenant is sure and inviolable : Hence Covenant-Grace is stiled , the sure mercies of David . The blessed God has obliged himself by Covenant , confirmed by Oath and Sacrifice , which are the most essential ties , and therefore he cannot but be true and faithful to his word : otherwise he were not true to himself . And yet , lo ! how jelous , how suspicious , how captious is Unbelief , touching the certaintie of the Covenant . Men are ready to confide in those who are sufficient and faithful ; specially if they have their Bond : But yet Unbelievers dare not trust the Faithful , Alsufficient God , albeit they have his Bond , or Covenant , and that confirmed by oath . So much for the Grace of the Covenant . 2. The Covenant of Grace is furnished with Promisses , not only of Grace , but also of Providence , which Unbelief is very apt to cavil at . The Covenant of Grace is the Believers Charter , not only for Spirituals , but also for Temporals : it extends to the very hairs of their heads , the most inconsiderable things . Surely they can want nothing , who have Alsufficience engaged for their supplie . It s true , Means sometimes fail ? Ay : but cannot , doth not their wise Father feed them without means , when he sees it necessary ? And are not such supplies , by so much the more pure and sweet , by how much the more immediate they are ? The lesse there is of the creature , is there not the more of God in al our provisions ? Doth not our omnipotent God oft bring the greatest Triumphs out of the greatest extremites ? It 's true , He doth not alwaies keep his people from the crosse ; ay , but doth he not always keep them under the crosse ? Have not the most black , and seemingly confused Providences , an admirable beautie , and harmonious order in them ? Did ever Believer need any thing , but what he could better need than have ? Are not those Needs blessed that secure us from sin , and make way for greater mercies ? Are not al Gods Providences spirited by mysterious wisdome and paternal love ? Is it not then the Believers Wisdome , and Interest , to suffer his Father to be wise for him ? How comes it to passe then that Believers themselves , should be so unbelieving as to Gods paternal providence towards them ? Oh! what a mysterie of iniquitie is there in Unbelief , as to this particular ? This Christ much cautions his Disciples against , and upbraids them with very oft , and that with sharp Rebukes . So Mat. 6. 30. Wherefore , if God so clothe the grasse of the field , which to day is , and to morrow is cast into the oven , shal he not much more clothe you , f O ye of little faith . As if he had said : Doth God clothe the grasse of the field , which is so fading , with so much beautie and glorie ? And wil he not much more clothe you , O ye short-spirited ones ? That which we render , O ye of little faith , is expressed by the Hebrews in such termes , as import the anxious , cruciating , vexatious cares of such , who , though they have enough for the present , are stil ful of inquietude , and distrust about future supplies . Whence he addes v. 31. Wherefore take no thought , saying , what shal we eat , &c. i. e , be not anxiously solicitous , or incredulously thoughtful about these viatics , or necessaries of life ? And why ? v. 32. For after al these things do the Gentiles seek . As if he had said : Is it not a shame , that you , who are my Disciples , should be as unbelieving , as anxiously inquisitive about these things , as the poor Gentiles , who know nothing of my Covenant ? Thence follows another Argument , or branch of the former : For your heavenly Father knoweth that you have need of al these things . i. e , Alas ! Why do you concerne your selves so much about these poor things ? Have you not a Father in Heaven , who is mindful of , and provident for you ? Doth he not wel understand al your needs ? And is he not engaged by Covenant to supplie you with al necessaries ? And hath he not promissed in this very case , Psal . 111. 5. To give meat to them that fear him , and to be ever mindful of his Covenant ? Why then wil you not believe ? We find the like character of Unbelief , as to the Providence of God , Luke 12. 22. Take no thought for your life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give not way to anxious , distracting , distrustful thoughts , about the necessaries of life . And then our blessed Lord gives the reason of this his Admonition , v. 24. Consider the Ravens , &c. Luke makes a special mention of the Ravens , because God has a particular providence , and care of the young Ravens , as both Job , and the Psalmist observe . The Hebrews have many observations about Gods care of the young Ravens : The Philosophers also note , how the young Ravens are neglected by their parents . Hence Christ argues ( a minori ) How much more are ye better than fouls ? i. e , surely if he be so much concerned for fouls , how much more wil he concerne himself for you his Children . Then he addes another Argument against Unbelief , v. 25 , 26. And which of you , with taking thought , can adde to his stature one cubit ? &c. Other Arguments are urged , v. 27 , 28. Then he concludes v. 29. and seek not what ye shal eat , or what ye shal drink ; neither be ye of doutful minds : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let not your Minds hang , as Meteors in the Air , ful of suspense about future supplies ; be not of an anxious , thoughtful Mind ; Let not your thoughts be distracted , and as it were racked with carking cares . The word signifies , such an Anxietie , as fluctuates 'twixt hope and fear . Such is the suspicious anxious temper of Unbelief , as to Providential maters of the Covenant . 3. The last branch of the Covenant concernes maters of coming Glorie ; wherein also Unbelief may be said , Not to know the things that belong unto our peace . The chief concernes of our peace , are those invisible Glories of the other world : Al our present spiritual Suavities , and Delices are but dreams , in comparison of that formal Beatitude , in the Beatific Vision of God face to face . Alas ! how far short is our present vision of God in Evangelic Shadows and Reports , of that immediate Intuition of God , as he is , 1 Joh. 3. 2 , 3 ? Whence the main worke of a Believer here is to live by faith , in the daily contemplation , and expectation of that approching Glorie . For the more we eye our home , the more industrious , lively , and pressing wil we be in our journey thither : Faith maketh things absent , present . So Heb. 11. 1. Faith is the substance of things hoped for : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which gives a substantial Essence , an actual Existence , a solid Basis or Foundation , the First-fruits ; yea , a real presence , to those Good things hoped for of the other world : So much is wrapped up in that Notion . Then it follows , The Evidence of things not seen : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Argument , the Demonstration , the Meridian Light , the legal conviction , the spiritual eye , whereby invisible Glories are made Visible . Such is the miraculous efficace of faith , as to approching Glorie : such a clear , real , fixed fight of Heaven has it here on earth . Ay , but now Unbelief draws a veil on al these invisible Glories , and makes them to disappear : what fantastic dreams , what carnal and grosse Notions , what base and unworthy thoughts has it of future rest ? How studious is Unbelief to obliterate , and rase out the Idea of Eternitie , fixed in the heart ? How apt is it , yea , industrious to remove far from conscience , the second coming of Christ , and ensuing Jugement ? How fain would it build Mansions here , and take up with something short of God ? Oh! how little doth Unbelief regard those Mansions of Glorie , which Christ is preparing John 14. 1 , 2 ? How seldome or never , doth it take a view , with Moses , on mount Pisgah , of the celestial Canaan , the new Jerusalem , where is the Lambs Throne ? Yea , what low , cheap , undervaluing thoughts hath Unbelief of that promissed Land ? Thus it is said of the unbelieving Jews , Psal . 106. 24. Yea , they despised the pleasant Land , ( or the Land of desire ) and believed not his word . This pleasant land Canaan was a type of Heaven ; and in despising it they despised Heaven : and al this lay wrapt up in the bowels of their Unbelief . They did not yield a real , supernatural , firme , certain , practic Assent to the word of promisse touching Canaan ; and therefore they despised it , and not only that , but also the celestial Canaan , which made God swear in his wrath against them , that they should not enter in , Heb. 3. 11. So much for the Material Notions , both general and particular , which Unbelief is ignorant of . 2. I shal treat a little of the formal Object of Faith , and how far Unbelief is defective therein . The formal Object of Faith , as it comes under the Notion of Assent , is the Divine Veracitie , or Autoritie of God , appendent to his Word . For look as in the Workes of God , there are certain Divine Characters , Ideas , Impresses , or Notices of Gods Wisdome , Power and Goodnesse ; which a spiritual heart contemplates , and admires ; so likewise in the Words of God , there are certain Stampes and Ideas , of the Veracitie and Autoritie of God ; which the Believer contemplates and assents unto , as the formal object of his faith . Thus 1 Thes . 2. 13. Because when ye received the word of God , which ye heard of us , ye received it not as the word of men ; but ( as it is in truth ) the Word of God. [ Not as the word of men . ] As here notes a Reduplication , i. e , the formal reason , proper motive , or principal ground of their assent to Gods Word , was not any Human Autoritie ; but the Divine Autoritie , or Veracitie of God. And here lies the main specific , essential Difference , betwixt divine , and human faith : Divine faith receives the Word of God , as the Word of God ; under that Reduplication , i. e , as it is clothed with Divine Autoritie ; but human faith receives the Word of God , as the word of men , i , e , as clothed with some human Autoritie , Church-Tradition , or the like commun Motives . Now this human faith , as to the Word of God , is no other than real unbelief : For he that believeth the Word of God , only as commended to him by the Church , doth really disbelieve the same . It is not the Objects believed , but the formal Reason of our belief , that distinguisheth a Divine from a human faith : He that assents to divine Truths merely on human Grounds or Reasons , can have but an human faith , which is real unbelief : as he that assents to natural Truths , reveled in the Word of God , as reveled , and clothed with Divine Autoritie , has a Divine faith . So that albeit the mind assentes to the whole Word of God ; yet if the principal ground , or formal reason of its assent be not Divine Autoritie , its Faith is but real Unbelief . And here lies a main plague of Unbelievers , its possible they do assent to the whole Word of God ; ay , but yet they see not those sacred Characters , those Divine stampes of Gods Autoritie , and Truth , which are appendent to his Word ; the chief ground of their belief is only some human Tradition or Autoritie . Such was the Faith of those Samaritans , John 4. 40. who believed merely for the saying of the woman , &c. whereas afterward ver . 41. Many more believed , because of his own word . This is a Divine faith , there was a sound of Heaven in Christs own voice ; a little Image , or Stampe of Divine Majestie , which the believing Samaritans could discerne . O! Remember this , If the Autoritie of God be not the chief bottome of your Assent , your faith is but Vnbelief . So much for the Notional object , both Material and Formal , of Unbelief . CHAP. IV. An Explication of Unbelief , as it opposeth , or is defective in the first Act of faith , namely Assent to the good things that belong to our peace . WE now procede to the Act of Unbelief , comprised in that Notion , If thou hadst known . This knowlege must be commensurate to , or as large as its Object ; which ( as we have shewn ) is either Notional , or Real : As it refers to its Notional object , so its termed Assent ; as to its Real object , so Consent . We shal begin with the first ; namely , What it is not to Assent to the Notional maters , or things , that belong to our peace ? Now this dissent from the things that belong unto our peace , implies sundrie Gradations , or Ascents ; which tend much to the Explication of Vnbelief . 1. Not to know , or assent to the sacred Notions of our peace , is to reject them . This was the case of Jerusalem ; she rejects al Christs gracious offers of peace : she wil not so much as lend an ear to them . Thus also it was with those obstinate Unbelievers , mentioned Prov. 1. 30. They would none of my Counsel : they despised al my Reproof . To reject the counsel of Christ , and to despise his Reproof , is the height of Dissent , and Disbelief : So Jerem. 8. 9. Lo , they have rejected the Word of the Lord , and what wisdome is in them ? The Rejection of Gods Word is the highest degree of Ignorance and Unbelief . The like Hos . 4. 6. Because thou hast rejected knowlege , I wil also reject thee . This Rejection of the Word of God , is a kind of total Infidelitie ; yea , such a Dissent , as implies an aversion in the mind from the sacred Notions of its peace : Wherefore it denotes the dregs of Unbelief ; and a mind principled with enmitie against divine Truths . For Truth is the most beautiful thing that is : and of al Truths , Divine are the fairest . Now then to reject such , argues a mind very much debauched and distempered by sin . 2. Not to know the sacred Notions of our peace , is not to give diligent Attention to them . Many Evangelic Unbelievers dare not openly reject the things that belong to their peace ; but yet they do not attend with diligence unto them . The first step of saving Faith is diligently to attend to the Reports of the Gospel ; to bow the ear to divine Truths , as Pro. 5. 1. My Son attend unto my wisdome , and bow thine ear to my understanding . This Attention , and bowing the ear to Divine Truths , is the first step to the obedience of Faith. Whence , by Consequence , not to attend , or listen with diligence to the Reports of the Gospel , takes in much of Unbelief . This also was the case of many unbelieving Jews , they did not attend to Christs Evangelic offers of peace . Thus Psal . 81. 13. O that my people had hearkened unto me , &c. i. e , given diligent Attention to my Word . Attention is the Contention of the soul to understand : and that which drawes it forth , is the admirable Greatnes , Sweetnes , and Suitablenes of Reports : Unbelievers want an inward sense of the wonderful greatnesse , suavitie , and fitnesse of Evangelic gladtidings , and therefore no wonder that they attend not to them . 3. Men know not the things that belong to their peace , when they yield not a discrete , explicite Assent thereto . True saving Faith implies an expresse , judicious Assent : it carries with it the highest , and purest Reason ; yea , the flour , and Elixir of Reason . What more rational , than to assent to the First , supreme Truth , Truth it self ? Surely , Believers are no fools : they know who it is they believe , and for what : So Paul 2. Tim. 1. 12. I am not ashamed : for I know whom I have believed , and am persuaded , that he is able to keep that which I have committed unto him . Paul was not ashamed of his sufferings , because he knew whom he had believed : he did not content himself with a Popish implicite faith ; but understood wel the object , and reasons of his Faith. Alas ! what is implicite Faith , but implicite Unbelief ? Can he that understands not the Propositions he assents to , rationally believe the same ? Is this to believe , to understand nothing of what we believe ? Doth not this implicite faith destroy the very formal Nature of true faith ? What! may we suppose , that Divine faith consists in ignorance ? If we pin our Faith only on the Churches sleeve , without ever understanding what we believe , is not our faith worse than that of Devils , who know what they believe , and therefore tremble ? Yea , doth not this Implicite faith strip us , not only of our Christianitie , but also of our Humanitie ? For , is not every rational Being so far a Debtor to truth , as to examine wel the reasons and grounds of his Assent ? Yea , doth not this implicite Popish faith carrie in it much of Atheisme , and Blasphemie ? For , to believe only as the Church believes , without examining the Articles , or Motives of our faith , what is it but to make the Church our infallible God , and our selves but mere Brutes , divested of reason ? So that can there be any thing more destructive to the Notion , and Nature of true faith , than such an Implicite faith ? And yet , alas ! how commun is it among a great number of Christians ? How many are there who pretend to be Believers , and yet understand little , or nothing of the main Articles , or grounds of their faith ? It stands on sacred Record , as a noble character of the Bereans , Act. 17. 11. That they searched the Scriptures daily , whether these things were so . Hence surely we may conclude , that an implicite faith is no better than virtual Unbelief . 4. Not to know the things that belong unto our peace , is , not to give a supernatural , Divine Assent to them . The things that belong unto our peace , are supernatural and divine ; and therefore they cannot be truely apprehended by a Natural , Human Assent . To yield a natural , human Assent to things Supernatural and Divine , is no better than real Dissent . Now men yield not a supernatural Divine Assent to the things that belong to their peace . ( 1. ) When the Principal Grounds , Formal Reasons , and proper Motives of their Assent are only natural and human , i , e , when mens assent is grounded only on some human Autoritie , or Argument . Al faith is by so much the more firme , by how much the more firme and infallible the Autoritie of him that reports the mater is : If the Autoritie be only human , the Assent can be but human , and so fallible ; the Assent to the Conclusion being founded on the strength of the Premisses , as the edifice is on the foundation : Now the strength of a Testimonie consists in the Autoritie of him that testifies : For such as the principal ground and Foundation of the Assent is , such wil the Assent be : and if there be any defect , or imperfection in the Foundation of our Assent , the same wil diffuse it self throughout the whole : If Church-tradition , or human Argument be the only , or main ground of our Assent , it can never be supernatural and divine , as before . ( 2. ) Men yield not a supernatural Divine Assent to the Gospel , when the productive Principle , or Efficient of their Assent is not Supernatural and Divine , i. e , when their Assent is not infused by the Spirit of God. A natural Facultie can never , of itself , produce a supernatural Assent . And the reason is most evident , even from the commun nature of al Assent ; which requires some A'dequation or Agreament betwixt the Object , and the Facultie : Now what proportion is there betwixt a natural mind , and supernatural Truths . ? Are not Divine Mysteries above the reach of a human Understanding , unlesse the Spirit of God come and clothe it with a divine Light ? Is not the natural mind shut against supernatural objects , until Christ , by his Spirit open the same ? Thence it is said , Luke 24. 45. Then opened he their Vnderstanding , that they might understannd the Scriptures . They had some habitual Light before ; but Christ now extendes and stretcheth their minds to a more ful comprehension of the promisses : To every degree of saving light , there is required a fresh Influence , and Assistance of the Spirit . It s said , He opened their Vnderstandings : Men may open supernatural Truths , and Promisses to our minds ; but none can open our minds to take in supernatural Truths , save the Spirit of Christ : such therefore as are not illuminated by the Spirit cannot know the things that belong to their peace . The Believer hath a Divine light , a supernatural instinct , whereby he understands , and assents to the voice of Christ in the Gospel ; John 10. 27. My sheep hear my voice : just as the simple Lamb , by a natural instinct , discerneth the voice of her Dam from the rest in the flock . 5. Men know not the things that belong to their Peace , when the Truths and Promisses of the Gospel take not deep root in their hearts . Our Assent ought to be commensurate , or proportionable to its Object : great and weighty Truths , must have a rooted and deep Assent : A superficial , indeliberate Assent to the great things of the Gospel , is but interpretative Dissent . This was the great defect of the High-way , and stonie ground , Mat. 13. 19 , 20 , 21. The seed sowen by the way-side , was lost assoon as received : But the word sowen in stonie hearts , was received with some joy , i. e , the Novitie , and greatnesse of the things offered , made some superficial Impression on their hearts ; but yet there wanting a depth of earth , an hot day of persecution , soon blasted al. There is no Assent stable and firme , but what is deep and rooted . Thus much our blessed Lord assures us , in his Parable of the sandy foundation , Mat. 7. 26. whereas the sound Believer , who digs deep into the heart , and builds his assent on rooted , welgrounded Principles , though windy , stormy tentations beat against it ; yea , albeit he hath a thousand objections against what he believes , yet his assent is firme and stedfast ; because the bottome-Principles on which it is grounded remain firme . A superficial , precipitated , and rash assent is very staggering and mutable : when men judge according to the apparences of things , without solid deliberation , and deep inquisition into the grounds and reasons , they never arrive to a fixed Assent . Thence saith Christ , Joh. 7. 24. Judge not according to the apparence , but judge righteous jugement . A superficial assent is soon turned into dissent . 6. Such as yield not a Real , but only Notional Assent to evangelic Truths and Promisses , know not the things that belong to their peace . For things may then only be said to be truely known , when they are received as offered : Now the things offered in the Gospel are practic , or things referring to practice : Thence to yield only a notional assent to them , is really to dissent . Many of these unbelieving Jews , whom Christ condemnes in our text , had a very great Forme of knowlege , or Notional assent to the things that belonged to their peace , as 't is evident from Rom. 2. 17 , 18 , 19 , 20. Behold thou art called a Jew , and restest in the law , and makest thy boast of God , and knowest his wil , and approvest the things that are more excellent , being instructed out of the law , &c. i , e , Thou art an accurate Critic in the law , thou canst exactly distinguish between things clean and unclean : and then he sums up al in one expression , ver . 20. Which hast the forme of knowlege , and of the truth in the law . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies k an Artificial Image , Scheme , Figure , or Picture of knowlege ; and it s opposed to a substantial , solid , real knowlege ; which is stiled , Prov. 2. 7. Sound wisdome , or Essential knowlege . These unbelieving Jews had a notional Idea , an artificial Scheme , a curious picture of knowlege ; but they wanted the real , substantial , essential contemplation of those things , that belonged to their peace . Now as there is a vast difference between the contemplation of things in pictures , or shadowes ; and the contemplation of them in their own proper substances : So here , the Unbeliever that views the things of his peace only in Pictures , Systemes , or Notions , comes far short of the Believer , who views the same Intuitively , as they lie wrapt up in Evangelic promisses . Faith is described Hebr. 11. 1. The substance of things hoped for , i. e , it hath a real , substantial contemplation of things hoped for , as if they were actually present , before the eyes : and then it follows , The evidence of things not seen ; The invisible things of celestial Canaan become visible to an eye of faith : whence it is apparent that he who has only a notional knowlege of the things that belong to his peace , is really ignorant of them . Mere Speculative Assent to things practic , is no better than real dissent : For our Assent is then only true , when it is agreable to its object , formally considered . The things of our peace are most substantial and real ; but the Unbeliever assents not to them as such : he sees them only in Words , Notions , and Imaginations ; and therefore counts them but mere conceits , fine-spun Notions , and curious Pictures : His forme of knowlege is but real Ignorance . 7. Men know not the things that belong to their peace , when their Assent to them is Carnal , not Spiritual . The things that belong to our peace are most spiritual ; they admit not the least commixture of what is carnal ; and therefore a carnal mind never truely assents to them . Things Spiritual cannot be apprehended by any but a spiritual facultie : Carnal assent to things spiritual , is real dissent . How can he assent truely to any sacred Truth , who understands nothing truely of that he assents unto ? Thus the Apostle argues strongly , 1 Cor. 2. 14. But the natural man receiveth not the things of the Spirit of God , for they are foolishnes to him : neither can he know them , because they are spiritually discerned . ( 1. ) By this Natural , or Animal man , we must understand every irregenerate man , who has not his mind imbued with saving Faith. ( 2. ) Of this man its said , he receiveth not ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it s a Metaphor assumed from narrow-mouth'd vessels , which cannot take in things too big for them : The things of the Spirit of God ( which are the same with the things of our peace ) are too big for Animal , Natural Minds . Yea , ( 3. ) He addes , Neither can be know them : there is a moral Impossibilitie that he should know them : and why ? that followes ( 4. ) because they are spiritually discerned : As if he had said ; Alas ! how is it possible that he should know them ? What proportion is there betwixt spiritual Objects , and a carnal Subject ? Must not every visive facultie have some agreament with the object visible ? And is there any agreament betwixt a carnal mind , and things spiritual ? Is not every thing that is received , received according to the nature of the Recipient ? Doth not then the carnal heart receive things spiritual carnally ; as on the contrary , the spiritual heart things carnal spiritually ? Thence saith Christ to the unbelieving Jews , Joh. 8. 15. Ye judge after the flesh , i. e , ye judge of me , and of my Gospel , only in a carnal manner , by carnal Reason , and therefore no wonder ye believe not in me . 8. Such as content themselves with a general confused Assent to evangelic Truths and Promisses , know not the things that belong to their peace . The more particular , and distinct our knowlege is , the more certain it is : General Notions are more confused and fallacious : a particular Dissent may wel stand with general Assent . Therefore he that has some general confused Notions of the things that belong to his peace , lies under a particular ignorance of the same . This was the case of these unbelieving Jews ; they had some general notices of the Messias ; some rude confused Ideas of Heaven and God ; but alas ! How imperfect , how grosse , how insignificant were their Notions ? Hence our blessed Lord exhorts them , that they would , in order to the procurement of a true saving faith , Search the Scriptures , John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It s a Metaphor drawn from the sagacitie of Dogs ; which with their noses closely follow , and search into the sent of their prey . These unbelieving Jews had much general confused knowlege of the Scriptures : ay , but they wanted this Divine sagacitie , to inquire and search into them , as Dogs do into the sent of their prey : they could not sent the things that belonged to their peace , because they made not a narrow scrutinie , a particular , distinct , exact inquisition into evangelic Truths , and Mysteries . As if Christ had said : Ah friends ! You pretend to believe Moses and the Prophets : You conceit your life lies wrapt up in them : But how comes it to passe then , that you believe not in me ? Do not al the Scriptures testifie of me ? Oh! here lies your sin , you wil not search into the Scriptures : you content your selves with some general confused Notions ; without any particular , distinct Inquisition into the things that belong to your peace . 9. Men know not the things that belong to their peace , when they suspend their Assent , or yield to any prevalent dout , touching the truth of them . I shal not dispute , what mesure or degree of certaintie is essential to true saving Faith ; but that it cannot consist in a mere opinion , or probable conjecture , without some degree of certitude , I think , is most certain from the current of Scripture . This is evident by the character Paul gives of Abrahams faith , Rom. 4. 19. Being not weak in-faith , i. e , his mind did not hang in suspense , or under some prevalent dout , touching the truth of the promisse . This is illustrated by another notion , ver . 20. He staggered not at the promisse through unbelief . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to hesitate , or remain under varietie of anxious douts and opinions : his mind was fully persuaded of the truth of the promisse , as it is expressed v. 21. being fully persuaded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it s a Metaphor borrowed from Navigation : as sails are filled with a good wind ; so his mind was filled with a fulnesse of assent , to the truth of the promisse : there was no room for any suspense , or prevalent dout . And this indeed seems essential to al true saving Faith , that there be a prevalent certitude , or certain persuasion touching the truth of the object ; albeit many sincere Believers may be altogether uncertain touching their Title to , or Interest in the Object . My meaning is this : There ought to be a plenitude , or fulnesse of Assent to the Truth of the Promisse ; albeit there may be wanting , in many Believers , an assurance of their interest in the things promissed . Now this certaintie of Divine assent ariseth partly from the certitude of the object , but more immediately from the Demonstration of the Spirit , elevating , or raising the mind unto this certain persuasion , touching the truth of the promisse . And herein true saving Faith is differenced from that which is commun and human : The Unbeliever may yield some feeble , staggering , instable Assent , to the good things that belong unto his peace ; but stil he hangs in suspense ; his douts are greater than his faith . It s true , the true Believer hath oft great douts touching the Promisses ; but yet his douts are not so much of the truth of the Promisses , as of his interest in them ; or , whether his apprehensions of them be true : whereas Unbelievers dout of the truth of the Promisses , albeit they may be presumtuously confident of their Interest in them . Thus it was with the unbelieving Jews , Joh. 10. 24. How long doest thou make us to dout ? or , l how long doest thou keep our souls in suspense ? They hung , as it were , 'twixt Heaven and Hel ; under much suspense , whether those things Christ preached were true or false : They did not totally dissent , and yet they could not fully assent to Christ . Thus they hung in suspense : for suspense is a middle , twixt Assent and Dissent : Though as to Divine Assent , every such prevalent suspense , or dout touching the truth of the promisse is real unbelief : he that assents not fully , doth really dissent . Therefore Christ addes , v. 25. I told you , and you believed not : they seem to lay the blame on Christ , the darknes of his Revelation ; but he resolves al into their unbelieving hearts . The like character of unbelief we find , Luke 12. 29. . Neither be ye of doutful minds . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in its primary Notation signifies to be carried up aloft in the Air , as Meteors , Clouds , or Birds ; which wanting a firme foundation , are tossed to and fro with every blast . So it signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to wander ; or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a●re suspensus , modò huc modò illuc inclinat . Beza . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , John 10. 24. to lift up the mind , or keep it in suspense . Hence also it is used to signifie an anxious suspense , hesitation or dout , touching the truth of things . This is the condition of many awakened sinners , they arrive at some anxious suspense or doutfulnes of mind , and that is al : They hang in the air of commun conviction , between Heaven and Hel ; for a little while til the prevalence of lust make them fal down again on the earth ; where they lie buried in the ashes of their own convictions and profession : They dare not , they cannot yield a ful , and prevalent assent to the Gospel of Christ : al that they attain unto , is a mere opinion , a suspensive faint Assent . Thus every unbeliever hangs , as a Meteor in the Air , under prevalent suspense , and hesitation , touching the truth of the promisses . Thence Mark 11. 23. We find douting in heart , and believing opposed . They that yield only an opinionative , doutful Assent to the things of their peace , do really dissent : a suspensive faith is no faith in Gods estime . 10. To yield only a cloudy , inevident , obscure Assent to the things that belong unto our peace , is not to know them . Divine Faith carries with it not only Certaintie , but also Evidence : Thus Hebr. 11. 1. Faith is the evidence of things not seen . Evidence implies a ful , clear , manifest apprehension of things present : among which such are most evident , as are most visible : Thence the Sun is most evident , because most visible . It s true , the objects of Faith are altogether absent , inevident , and invisible , as to Sense or Reason ; whence they are stiled , Things not seen : ay , but yet they are present , evident , and visible to an eye of faith . So the Scholes determine , n That the truths of Faith are evidently credible . On ! what a manifest , clear , intuitive vision doth Faith afford ? But the Unbeliever sees nothing evidently and clearly : he has only obscure , misty , dark notions of the things that belong unto his peace : So 2 Pet. 1. 9. And cannot see far off : Like one that is purblind , or in a mist . The Unbeliever has no evident conviction , or discoverie of the great things of the other world : he sees only things next to him , Objects of sense or reason ; and therefore he knows not the things that belong to his peace . Some thinke the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to represent the image of a false faith , under the Similitude of a blind man , who moving his eye-lids , may take in some confused obscure shadow of light ; which yet is altogether unuseful , and insructuous . 11. Such as receive the things that belong to their peace with a legal Assent only , may be justly said not to know the same . The main things that belong to our peace are evangelic ; and therefore such must our Assent be , if right . To receive evangelic Truths only , with a legal faith , is really to disbelieve the same . Many convinced sinners , yield a very strong assent to al the terrors of the law : This , and that , and t'other threat , belongs to me , saith the poor Sinner : I am he , to whom this sentence of the Law , and that curse doth appertain , &c. It s strange to consider , how far awakened sinners may procede , in such a legal assent to Law-threats , and yet never attain to an Evangelic faith . This seems to be the case of those unbelieving Jews , mentioned Hebr. 4. 2. But the Word preached did not profit them , not being mixed with faith in them that heard it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not being incorporated : it seems to be a terme borrowed from meats ; which being received into the stomach , and mingling with that acid ferment , or juice , which is loged there , are by the assistance thereof digested , and so turned into good nutriment , bloud , and spirits : just so the Word of God , being received into an honest heart , and incorporated with an evangelic faith , doth nourish and strengthen the Believer . Ay , but now these unbelieving Jews wanting this acid juice of evangelic faith , the word received profited them not . They yielded a legal assent to the threats of the Law ; but yet , being void of an evangelic assent to the promisses of the Gospel , they received no profit from the Word preached . Legal assent to the threats of the Law , if it procede no further , usually ends in greater unbelief , and securitie . 12. Such also may be said not to know the things that belong to their peace , who yield only an involuntarie , forced Assent thereto . This follows on the former ; For a legal Assent is only forced , and strained ; whereas an evangelic Assent is affectionate and free : whence it is made a character of those primitive Believers , Act. 2. 41. Then they that gladly received his Word . What word doth he here mean ? The word of promisse , v. 39. For the promisse is to you , and your children , &c. It s said v. 37. They were pricked in their heart , &c. i , e , They were wounded with the sense of their sin , in crucifying the Lord of Glorie : and having now the promisse of life and pardon preached to them ; O! how gladly do they receive this word ? What welcome News is this ? How are they overjoyed at such glad tidings of Salvation ? What content , what satisfaction , what pleasure do they take in this Evangelic word of life ? How greedily do they receive , or assent to it , even as a voluptuous man receives his food , or a condemned malefactor his pardon ? So much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gladly , doth import . Again , As many as gladly received the word : Here is a restrictive and distinctive note : For gladly here doth confine and restrain the sincere reception of the word , to these here specified , in distinction from the rest of the Auditors ; of whom also many received the word , but not gladly : So that this note seems to be characteristic , and descriptive of true saving Assent , which hath joy and gladnesse mixed with it : They receive the word , and they receive it gladly : they assent to it , and they assent chearfully ; they would not for a world but assent to it . As the eye sees the Sun , and sees it gladly ; the ear hears Music , and gladly hears it : So faith assenteth to the Word of God , and assents with gladnesse : Though there be much obscuritie , and seeming contrarietie to carnal reason , in some parts of Gods word ; yet , so far as it appears to be the word of God , faith willingly assens to it : the mind is captivated to divine Testimonie . Though perhaps the poor Believer cannot rationally discourse , or reason touching the truths he assents to ; yet he hath a divine Instinct , a spiritual Sagacitie , an interne Sense , whereby he tasts Divine words ; and so can distinguish them from al human words , though sugared over with never so much spiritual Rhetoric . Thus he receives the word gladly . So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies such a reception as an Host gives his Guest , or a man his intimate friend . Al which fully demonstrates , with what an affectionate Assent they received the Word of life . The like is mentioned of the Bereans , Act. 17. 11. These were more noble than those in Thessalonica , in that they received the word with al readinesse of mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e , with an affectionate chearful Assent . Indeed al true saving faith connotes a pious inclination in the soul : For the things that belong unto our peace being purely dependent on the Testimonie of God ; if there be not a pious affection in the heart towards God , the sinner wil never assent to , & close with the promisses , and offers of life made to it . Affection to any person , makes us very credulous , or apt to receive his report : Love makes our Assent quick and chearful : it puts the best interpretation upon whatever is spoken : and if there be but an half-promisse , or a word hinted , that may be for encouragement , the lover is apt to applie it to himself , and improve it . Thus every word of God is an infallible oracle , to such as have a pious affection for him . Thus David describes his faith , by his delight in the statutes of God , Psal . 119. 16. I wil delight my self in thy statutes . The original imports , to behold with delight , or to contemplate with pleasure . Oh! What satisfaction did Davids faith find in the Statutes of God ? But oh ! how melodious and sweet was the joyful sound of the Gospel to Davids faith ? If the Law be so delightful to a Believer , because he sees therein , as in a Glasse , al the spots of his soul ; Oh! how delightsome then is the Gospel to him , which discovers the face of God , and Christ to him ; yea , and transformes his heart into the same glorious Image ? Hence it appears , that if our Assent to the Reports of the Gospel be not affectionate and chearful , it is not saving . The Devils believe and tremble ; but because they do not gladly assent , therefore their faith is not saving . So essential is an affectionate inclination to divine Assent . Whence it naturally follows , that such as afford only a forced assent to evangelic Truths , do really dissent from them : such an intimate connexion is there between Divine Assent , and pious Affection . 13. Not to know the things that belong unto our peace , is not to retain the same , when once received . This also is a consequent of the former : For things forced are not durable : when our Assent is only compelled by legal convictions , it lasts no longer than that compulsion , which gave foundation to it : whereas an affectionate Assent is very adhesive : it sticks fast unto its object : every thing delights to adhere to what it likes : If the heart be chearfully inclined towards God , it wil delight in its assent unto his word . But when our Assent is grounded only on legal Threats , and forced convictions ; how soon doth it wear off , and die away ? This was the case of many unbelieving Jews : they had now and then some stounding convictions , such as produced in them a great Assent to the words of Christ : Oh! What Attention , what Reverence , and Respect do they give to Christs word ? But alas ! how soon is their Assent turned into Dissent ? Thus John 5. 38. And ye have not his word abiding in you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , n to abide signifies with John , to dwel , or take up its fixed habitation : The Word of God now and then found some place in their minds , as v. 35. ay , but it did not inhabit there : it loged there , but as a Traveller in an Inne , for a night only . There are many Professors , who entertain the glad tidings of the Gospel for a season , but they retain them not : Whereas David saith , Psal . 119. 11. Thy word have I hid in mine heart , that I might not sin against thee . There seems to be an elegant Metaphor in the word hid , drawen from those , who having found a choise Treasure , they hide it , thereby to secure it . Thus David hid Gods word in his heart . Whence Christ pronounceth a blessing on those that hear his word and keep it , Luk. 11. 28. Hence that exhortation , Hebr. 2. 1. Therefore we ought to give the more earnest heed to the things that we have heard , lest at any time we should let them slip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e , let them slide away as water through a Mil , which never returnes more . He that lets evangelic Truths slide away , out of his heart , cannot be said to know the things that belong unto his peace : Al true Divine Assent is permanent and lasting : he that ever dissents from , never yet truely assented to Evangelic Notions of peace . We find this Divine Retention of Gods word wel expressed by Moses , in his exposition of the Law , Deut. 6. 6 , 7 , 8 , 9. 14. Such as have not a transcendent estime , or great and sublime thoughts of the things that belong to their peace , may also be said not to know them . For an object or thing is then only known truely , when its worth and value is in some mesure known : He that has only poor , unworthy , base thoughts of great things , may be said not to know them . The efficace , vigor , and strength of every Assent , ariseth from the right valuation of the object : For the minds adherence unto truth is more or lesse prevalent , according to the apprehension it has of their value : unto several truths equally apprehended , the minds assent , or adherence is not equal ; but greater or lesse , according to the estime it has of their worth . Thus the prevalence , vigor , and efficace of our assent , and adherence to supernatural Truths , doth naturally arise from the apprehension we have of their value : and thence a true assent to divine Notions , and Promisses alwaies carries admiration in its bowels : he that doth entertain the great Mysteries of the Gospel with a cheap , mean estime only , doth really disestime the same : An undervaluing low assent to divine Truths , is real dissent : Certainly such know not Christ , who estime him not as the Worlds wonder . This Christ Ironicly upbraids the unbelieving Jews with , John 7. 28. Ye both know me , and know whence I am , &c. He speaks Ironicly in replie to the Jews reprocheful speech , v. 27. Howbeit we know this man whence he is , &c. As if he had said : You neither know me , nor yet the Messias , as you pretend : for if you knew me and whence I am , you would highly estime me as your Messias , sent by God , &c. Lastly , They know not the things that belong to their peace , who give only a sterile , dead , unactive assent to them . True Divine Assent is ful of Life , Virtue , and Activitie : A barren dead faith is real Unbelief : the end of saving knowlege is Practice : Unprofitable knowlege is one of the worst kinds of Ignorance . Al sacred Sciences are Affective and Effective : That Assent which doth not kil sin , wil never give life to the sinner : Divine Assent leaves suitable Impresses , and sacred Stampes on the Heart . Doth thine Assent to the things that belong to thy peace fil thy soul with Admiration of , and Love unto them ? Is there an agreament twixt thine heart , and the things thou believest ? Thou saiest , thou assentest to the Truths of the Gospel ; ay , but doth not thine heart dissent from the Duties of the Gospel ? and is not this a strong argument that thy faith is but a dead Assent ? So Jam. 2. 26. For as the bodie without the spirit is dead ; so faith without works , is dead also . Though works are not the cause , which gives life to faith ; yet they are necessary products , which argue life in faith . A living faith is ful of vital spirits and operations : he that wants these , has only a dead corps of faith , or the name of a Believer . David gives us a better account of his faith , Psal . 119. 11. Thy word have I hid in mine heart : and why so ? that I might not sin against thee ? He gave a deep , firme , practic Assent to Divine truths , such as kept him from sin . So much for the first part of Unbelief , as opposite to the assent of faith . CHAP. V. The Explication of Unbelief in reference to its Real Objects ; and its first main Act , consisting in the Wils rejection of Christ . HAving finisht the Notional Objects , and Acts of Unbelief , it remains that we procede to the Explcation of its simple , real Objects , and the Acts which answer thereto . ( 1. ) As for the simple , real Objects of Unbelief , they wil , as before , be best explicated by considering , what are the simple , and real Objects of Faith : For Unbelief being but a privation of faith , it has one and the same object therewith . Now the simple , real Objects of Faith regard either our Present , or Future state : As to our present state , the object of Faith is either Remote and Vltimate ; or Next and Immediate : The Remote and Vltimate object of Faith is the Deitie , or Divine Essence : The Next and Immediate object of Faith is Christ , God-man , and Mediator , betwixt God and Men. The object of Faith , as to our future state , is approching Glorie , Heaven ; or , al those good things hoped for , Heb. 11. 1. According to this distribution of the real Objects of Faith , we may , with facilitie , determine , what are the objects of Unbelief ? or , what are those Simple , Real things , that belong to our peace , which Unbelief refuseth ? Of these we shal treat but very concisely ; because they wil again fal under consideration , when we come to the Aggravations of Vnbelief . 1. Unbelief is a Rejection of God , his Divine Essence , Attributes , Providence , Workes , Ordinances , and Glorie : which are al great Ingredients of our Peace . Unbelief strikes at the Deitie , or Divine Being , which is the alone ultimate foundation of al saving Faith , Heb. 11. 6. Oh! what a world of practic , if not speculative Atheisme , lies wrapt up in the womb of Unbelief ? Again , how are al the divine Attributes struck at by Unbelief ? Doth not Unbelief reject the Wisdome of God , by preferring carnal wisdome before it , Luk. 7. 30 ? Is not the Fidelitie and Veracitie of God oppugned by Unbelief , in that it receives not his Testimonie , and so makes him a Liar , 1 Joh. 5. 10 , 11 ? How much is the Soveraintie of God opposed by Unbelief ; in that it cannot , because it wil not , submit , either to his secret , or reveled wil ? How doth Unbelief quarrel at , and murmur against the soverain pleasure of God , both Preceptive and Providential ? It can neither yield Active obedience to the former , nor Passive to the later : It can do but little , and suffer lesse for God. Again , Doth not Unbelief offer much violence to the Love , Mercie , and Compassions of God ? Is not Mercie clothed with the rough garment of Severitie ? Is not the ugly vizard of Hatred , and Revenge , put on the beautiful face of Divine Love ? Doth not Divine Benignitie , or Bountie , fal under censure of illiberalitie , when Unbelief sets in the chair ? Further , Is not Divine Justice impleaded , or masqued with the face of Injustice by Unbelief ? Doth it not put light for darknes , and darknes for light ; good for evil , and evil for good ? Is not the Righteous God accused , as one that justifies the wicked , and condemnes the Innocent ? Moreover how doth Unbelief narrow Divine Omnipotence ; yea , look upon it as mere Impotence , and weaknes ? Doth not Infidelitie also prescribe bounds to Gods Omnipresence , Exodus 17. 2-7 ? Is not Gods Omniscience also blinded by it , Isai . 40. 25 ? So also , for al Gods works of Providence , how doth Unbelief draw a Veil on the most glorious of them ? Lastly , as for al Divine Ordinances and Institutions , are they not dispirited , and made ineffectual by Unbelief ? Is not prayer no prayer , Hearing the Word no hearing ; are not Sacraments no Sacraments to the Unbeliever ? 2. Unbelief refuseth Christ , the next immediate object of faith , and the great Mediator of our peace . Oh! what a large heart has Christ to give , but how narrow-hearted is the Unbeliever in receiving the things that belong to his peace ? Is not Christ the great Ordinance of God , constituted , designed , and adapted to be the Mediator between God and man ? And yet , Lo ! how doth Unbelief sleight him , yea slander him , reproche him , plunder him , grieve him , provoke him , and crucifie him day by day ? Is not Christ extreme liberal towards Sinners ? Doth he not meet them half way ; yea , prevent them in the offers of Grace ? And yet , oh ! how backward is Unbelief ; how unwilling to come to him for life ? What Distances , Shinesses , and estrangements from Christ , doth it continually delight in ? Doth not Infidelitie attemt to turne the whole of Christs Mediatorie office , into a mere shadow , or Romance ? What rare experiments hath Christ given of the efficace of his bloud , the energie and power of his grace to redeme sinners ? and yet how doth unbelief question , and cavil at al ? What wonders are there in Christs love to sinners ? how omnipotent , and invincible is it ? What sweet charmes to conquer hearts has it ? and yet how doth Unbelief cover al , with the masque of hatred and crueltie ? Oh! what incomparable beauties are there in Christs person ? how amiable and lovely was he , even in his lowest condition ; in the Womb , Manger , and on the Crosse ? Do not al the lines of Gods grace , and our duty meet in Christ as Mediator ? how inglorious are the most excellent things in the world , if compared with Christs glorious perfections ? and yet lo ! how doth Infidelitie disgrace , and reproche Christ ? What low , mean , scandalous , yea cruel thoughts has it of him ? 3. Unbelief rejects not only God and Christ , and the Holy Spirit , but also approching Glorie , and al those good things hoped for of the other world . Oh! what grosse , and carnal conceptions has Unbelief of al those invisible , and coming Glories ? How doth it turne al the great and glorious enjoyments of Heaven into mere insignificant Fancies , Notions , Fables , and Sick-dreams ? Yea , doth not Unbelief despise and contemne those rich delices of future Glorie ? Are not the sensual enjoyments of the flesh , the pleasures of Egypt , preferred before the ravishing delights of the celestial Canaan ? Do not sensible goods weigh down the invisible weight of Glorie in the Unbelievers heart ? But thus much for the real objects of Unbelief , of which more largely hereafter . Sect. 2. We now procede to the several Acts of Unbelief , in relation to these real Objects ; which may be also distinguished according to the several acts of Faith , whereof they are Privatives . The first and general act of Faith , in relation to Christ , its next and most immediate object , is Consent , Election , or Reception of him as tendred in the Gospel : And opposite hereto , the first and great act of Unbelief is Reprobation , or Rejection of Christ : and this indeed is the most fundamental , and vital Act of Unbelief ; that which our Lord doth most directly strike at , in this his doleful Lamentation , over Jerusalem : If thou hadst known the things that belong to thy peace , i. e , If thou hadst embraced , and received me thy King , and Mediator of peace , oh then ! how happie hadst thou been ? But alas ! alas ! thou hast rejected me thine alone Messias ; and therefore , Lo ! al the the things of thy peace are hid from thine eyes . And that this not knowing the things that belonged to her peace , connotes Jerusalems Rejection of Christ , is further evident , if we consider the Hebraic Idiome , that lies wrapt up in this notion : For it s a commun rule among the Hebrews , That words of sense , or knowlege implie Affection : so that not to know , is not to elect , or embrace the things belonging to our peace . Whence it s very manifest , that the Rejection of Christ , is the main thing which our blessed Lord intends , in this his black character of Jerusalems Unbelief . But seing this Rejection of Christ is a comprehensive large notion , which admits a great latitude of degrees ; we shal , as the Lord inables us , distinctly explicate its particulars . ( 1. ) The bea rt rejects Christ , when it openly opposeth him , and al the wooings of his grace . This was the case of the unbelieving Jews for the most part : Our blessed Lord comes with offers of Grace and Peace : But oh ! how is he fleighted ? how much is he contemned ? what opposition is made against him , by the most and chiefest of them ? Thus much our Lord himself complains of , under the Parable of an Householder , who planted a vineyard , &c. Mat. 21. 33 , &c. whence he concludes , v. 42. The stone which the builders rejected , the same is become the head of the corner : This is the Lords doing , and it is marveilous in our eyes . Oh! what a Marvel is this , that the very Builders , the Elders and Rulers of the people , should reject their Messias , the chief corner-stone of their Salvation ? The like Mark 8. 31. And he began to teach them , that the Son of man must suffer many things , and be rejected of the Elders , and of the chief Priests and Scribes . What ? the Elders reject him ? the chief Priests and Scribes oppose him ? Oh! what a prodigious piece of Unbelief is this ? And is this the sin of unbelieving Jews only ? Are there not multitudes , who would fain be estimed good Christians , and yet thus oppose , and resist Christ to his very face ? What shal we think of the sensual Professor , who rolleth himself in the delices of Egypt , and cannot part with a lust for Christ ? Where may we place the sleepy Christian , who logeth his head in the bosome of the Times , and sleepeth sweetly on the bed of carnal securitie , without the least attention , to the loud and repeted knocks , and cries of Christ ? And may not also many terrified awakened sinners be reckoned among the opposers of Christ ; even such , who though they see their sin and miserie , yet flie from Christ , as from an enemie ; and choose rather to take refuge in their own carnal confidences , than accept of Christ as their Mediator ? May not al these , and many more seeming Christians , be justly reputed Opposers , & Rejectors of Christ ? ( 2. ) Such may be said to reject Christ , who , albeit they do not openly oppose him , yet maintain secret soul-disgusts , and heart-dislikes of Christ . Faith lies much in a wel-inclined Affection , or affectionate Inclination towards Christ : it supposeth a good liking , or pious propension towards Christ . For , while the sinner looks upon Christ as an enemie , or as a severe , austere Lord , he minds not going to him . Unbelief is very apt to take offense at Christ : it is il-minded towards him , and therefore on every trifling occasion offended at him . This was likewise the temper of the Unbelieving Jews , whence saith Christ , Mat. 11. 6. And blessed is he , whosoever shal not be offended in me . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to set a gin , trap , or snare ; to put an obstacle or impediment in mens way , that so they may not procede on . Some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to halt , and so a scandal signifies originally a sharpe stake , or stone , that makes men to halt : others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a crooked piece of wood , whereof they made gins , or snares to catch wild beasts : b whence a scandal naturally signifies a gin or snare . The word scandal sometimes also signifies a stone , or block in the way , at which men are apt to stumble , and fal : and thence in the old Testament it is taken for a Fal , and so sometimes for Sin , as Judg. 8. 27. where it is rendred a Snare . The meaning seems this : Blessed is he , whose conscience shal not be scandalised at me ; whose mind shal not be possessed with black scandalous thoughts of me ; by which the heart stumbles , and fals into many snares and gins . Oh! what lies , and scandals doth the unbeliving heart raise of Christ ? Thus Unbelief fils the heart with disgusts , and offenses against Christ , which are as so many gins , or snares ; as so many sharpe stones , or bars to keep the heart from Christ . Faith breeds a good liking to Christ , and therefore it puts a good sense , a candid interpretation on al that is spoken by Christ : But oh ! what a world of offenses and scandals against Christ are there in this unbelieving heart ? how proneisit to quarrel with Christ ? What is this but to reject Christ ? ( 3. ) Such as do allow themselves in secret , Heart-cavils , and Disputes against the offers of Grace , made by Christ , do interpretatively reject him . Some poor awakened sinners there are , who , peradventure have not any deep disgusts , and dislikes against Christ ; yet they studie what they can to raise objections against the tenders of life made by Christ . It s strange to consider , how the hearts of some lie at catch , and studie how they may evade the offers of Grace . Thus it was with the unbelieving Jews ; whose cavils for the most part arose , not so much from any desire of satisfaction , as from the bitter root of inveterate prejudices against Christ . So Luke 20. 5. And they reasoned with themselves , saying , if we shal say from heaven , he wil say , Why then believe ye him not ? The chief Priests and Scribes are here brought to a great Dilemma : They must either disown John to be a true Prophet ; or they must own Christ for their Messias : Now they reason with themselves , how they may evade this forcible Argument . And is it not thus with a great number of awakened sinners ? When Christ comes with a close conviction , and makes them see their necessitie of believing on him ; Oh! what secret Cavils and Disputes are there against Christ ? How artificial , and witty is Unbelief , to shift off Christ , and al his tenders of life ? What stout Logic has every unbelieving heart against believing in Christ ? What is this but to reject Christ ? ( 4. ) The wil may be said , at least virtually , to reject Christ , when it doth not justifie , or approve those Reports that are made of Christ , by the ministerie of the word , or in conscience . This is a more refined degree of rejecting Christ , very commun among many great Professors . Some convinced Sinners are not so disingenuous as to be alwaies cavilling at Christ , yet they do not approve the Reports made of Christ as they ought . They have no considerable objections against evangelic offers ; and yet the heart is unwilling to entertain them . They are unwilling to grant what they can hardly denie . This Christ cals being slow of heart to believe , Luke 24. 25. O fools and slow of heart to believe al that the Prophets have spoken . This is the first part of faith in the wil , to justifie , recognise , or approve that Assent which is wrought in the jugement touching Christ : And when Christ has obtained the Wils approbation and consent , he soon gains its affiance , or confidence . As a carnal heart , that approves of the offers of sin , is soon overcome by it : So an awakened heart , when once it comes to approve the offers of Christ , and the Assent made thereto by the mind , how soon is it induced to yield its consent to Christ ? But oh ! here lies the root of Unbelief , the wil doth not fully approve and allow , of what the mind is oft forced to assent unto . This was also the condition of many unbelieving Jews : So Luk. 7. 29. And al the people that heard him , and the publicans justified God , being baptised with the Baptisme of John. The commun people and publicans are said to justifie God , i. e , they approved of what reports were made touching Christ : though its likely many of them , did it but with a temporary faith . But then it followes ver . 30. But the Pharisees , and Lawyers o rejected the counsel of God against themselves , being not baptised of him . How did the Pharisees , and Lawyers reject the counsel of God ? Why it was by not justifying or approving , what God reported touch - verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod est approbare & laudare . Groting Christ : So that when the wil doth not justifie , approve , or commend , what God in his word , or by the dictates of conscience doth report touching Christ , it may be said to reject the counsels of God , and Christ . As the wil by approving the Assent of the jugement turnes it into Consent ; so by disapproving the same it declares its rejection thereof . This holds true both in maters of Sin , and Grace . ( 5. ) The Heart may be justly said to reject Christ , when it admits of demurs , and delayes , as to a complete closure with him . This is a more subtile , and refined degree of Unbelief . Some there are , who seem to justifie , and approve the Reports made of Christ , and their own Assent thereto : they have nothing to object against Christ : they seem wel-satisfied in the offers he makes : But yet al this while there is a secret dilatorie , procrastinating , delaying spirit in them : they would fain close with Christ , but not as yet : they have a wil for hereafter , but not for a present choice of Christ : they cannot as yet bid Adieu to their beloved lusts : a little slumber , a little sleep more they must have , in the lap of their Delilahs . This was the case of some tardy Disciples of Christ , among the Jews , as Luke 9. 59. And he said unto another , follow me : but he said , Lord , suffer me first to go and bury my father . He hath nothing to object against Christ ; but seems abundantly satisfied in Christs offers ; only he desires to be excused for a while , til he had buried his Father . Again ver . 61. And another also said , Lord , I wil follow thee : but let me first go bid them farewel , which are at home at my house . Thus awakened sinners put off Christ , as Felix did Paul , with delays : If Christ wil but wait a while their leisure , wel and good ; they are then content to espouse him for their Lord : but at present , they have no leisure , because they have no heart , to close with Christ . Yea , is there not much of this dilatorie humor in many wounded souls , who conceit they are not yet humbled enough , and therefore not meet to go to Christ ? Whereas indeed there is no such way to get an humble spirit , as to come to Christ for it . Certainly , al such delays argue much unwillingnes to believe : A Wil for hereafter only , is a present Nil : An election for the future , is no better than a present Reprobation : If you consent only for hereafter , you at present reject Christ . So long as you defer to do , what you know you ought to do , so long you wil not do it . Yea , what are these delays to embrace Christ , but a more slie rejection of him ? May not Christ justly estime your delay to embrace him , a refusal of him ? Are not such put offs a kind of denial ? When Christ wooes thee long , by many sweet Inspirations , both of Word and Spirit ; for thee to stifle al these good motions , by continued delayes , doth not this argue a mightie unwilling heart to believe ? Hast thou the least shadow of Reason for thy delays to believe ? Thou saiest thou wantest Grace : ay , but mayest thou not , by believing , receive Grace for Grace ? Is not Grace both in being , and degrees the effect of Faith in Christ ? Do not thy sins greaten much by delays to believe ? Are not thy debts to Justice multiplied by not believing ? The longer thou forbearest to believe , wil not thy heart be the more averse , and backward to believe ? Peradventure thou conceitest Christ wil not receive thee , if thou comest to him : ay , but whence springs this prejudicate conceit , but from the unwillingnes of thine own heart to receive Christ ? Has not Christ declared himself to be more willing to receive thee , than thou canst be to come unto him ; as 't is evident from the Parable of the Prodigal , Luke 16. 22-28 ? Are not al thine objections against believing presently , but the forgeries , and figments of thine unwilling heart ? Remember , there is as great hazard in thy loitering delays , as in down-right rejection of Christ : For , albeit thy delays may be painted over with some apparent colours of humilitie , and fears lest thy faith would be presumtion , yet Christ is as effectually opposed , and excluded thereby , as by manifest opposition . Thou hadst as good say it in down right termes , thou wilt have none of Christ ; as thus put him off , time after time , with dilatorie answers : Though the Acts differ in degrees ; yet the Principle and root is the same in one and t'other ; namely an unwilling heart : and this Christ sees ful wel ; and therefore thy demurs , suspense , and seeming caution , or delay to believe , greatly provokes Christ ; and is by him interpreted no better than a flat refusal of him . Al the relief thou hast is this , thou hopest to embrace Christ hereafter , when thou art more humble , and fit for him : But oh ! what a poor shift is this ? Tel me , mayest thou not be in Hel , before this hereafter come ? or , Wil not thine unwilling heart be more fortified against Christ by delays ? canst thou ever hope to be better , or more humble but by believing ? Oh! consider what a world of Unbelief lies at the bottome of such an unwilling heart ; and how much Christ is rejected by such delays ? So much for Unbeliefs rejection of Christ . CHAP. VI. The Explication of Unbelief , as to the Wils defective Reception of Christ . wherein is considered its essential defects , both as to the Object , and Subject . HAving fininisht the first great Act of Unbelief , which consists in the Wils Rejection of Christ ; we now procede to a second , namely the Wils defective reception of Christ . Though indeed this second Act of Unbelief , differs from the former , not so much in Essence , and Degree ; ( for every defective Reception of Christ , is a kind of Rejection of him ) yet we may thus distinguish them : The former Rejection of Christ we may look on as a more expresse and manifest piece of Unbelief ; but this defective Reception of Christ is more subtile , and refined Unbelief : The former is more commun , and belongs , for the most part , only to carnal , secure sinners : But this later is more proper , and confined to close Evangelic Hypocrites : The former is more Total and Vniversal ; this later more partial Unbelief . How many awakened sinners are there , who dare not openly oppose Christ ; yea , that would not seem to have any Dislikes against his person ; or cavils against his offers ; yea , that seem ready to justifie and approve the reports , and convictions they have of Christ ; and not only so , but also to close with him presently , without any demurs , and delays ; I say how many such are there , who are thus far free from the Rejection of Christ , and yet guiltie of some essential Defect , or flaw in their Reception of him ? Wherefore for the more ful explication of the nature of Unbelief , it is apparently necessary , that we inquire into the several essential defects , which Unbelievers are guiltie of , in their pretended , partial reception of Christ ; for which they may be justly said , not to know the things that belong to their peace . Now these essential Defects , which many evangelic , refined Hypocrites are guiltie of , in their seeming reception of Christ , may be considered , either in regard of the Object , or of the Subject of this Reception : As for the Object of this defective Reception , mens seeming Faith is no better than real Unbelief ; ( 1. ) When they receive only a false Christ instead of the true : or , ( 2. ) When they receive the true Christ under false respects , and considerations . 1. We shal begin with the defects of Unbelief as to its object , in receiving only a false Christ . Oh! what a world of splendid , glittering Professors are there , who , notwithstanding their pretended faith in Christ , receive only a false Christ , a formed Picture , or Idol of their own sick phantasies , in the room of the true Christ ? Unbelievers may be said to receive a false Christ , ( 1. ) When they compound , or adde any thing to Christ : and ( 2. ) When they divide , or take any thing from Christ . ( 1. ) Such as compound Christ , or adde any thing to him , do thereby make him , as to themselves , a false Christ . And are there not a vast number of refined Hypocrites , who are guiltie of this defective Reception of Christ ? Do not some compound their carnal Interest with Christ ? They would forsooth , receive Christ ; ay , that they would , as they conceit , with al their hearts ; but they must have the world too . They need Christ to relieve their burdened consciences ; and they need the world to relieve their sensual hearts . Was not this the very case of the young man , who came so confidently to Christ , with what lack I yet , Mat. 19. 20 ? What lack I yet ? poor man ! thou lackest the main , saith Christ , ver . 21. If thou wilt be perfect , go and sel that thou hast , and give to the poor , &c. Christ saw his pretended reception of him was very defective ; he knew what his beloved Idol was , and therefore pincheth him in that : and what follow , ? v. 22. He went away sorrowful , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , befieged with sorrows , or rather , beyond mesure sorrowful : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not a Preposition , but an Adverb , and signifies excedingly , eminently ; as our Latin per , ( which is supposed to be derived hence ) in perquam , &c. Oh! what a deluge of sorrows pressed in on him ? and why ? ] for he had great possessions . He had a moneths mind to be one of Christs Disciples : he seems very forward to give him a chearful reception ; provided , that Christ would be content to loge with his swinish Idol , the world : But if this may not be ; if Christ wil not be content to have the world for his corrival , then with a pensive sorrowful heart , he bids farewel to Christ . And is not this the very case of a world of rotten-hearted Christians ; who could be content to give Christ good reception , would he be but content to admit of the world for his corrival ? But if Christ wil not admit of a partner , then farwel to him ; he is not for their turne . Yea , how many are there , who compound Christ with some prevalent beloved lust ? Christ they must have to satisfie conscience , and lust they must have to satisfie their heart : hence they mediate a league between Christ , and their darling lust ; which seems to be the case of those forward Professors , Luke 13. 26 , 27. who pretended to much acquaintance with Christ , but al the while were but workers of iniquitie ; such as joined some bosome-lust with Christ . What is this but to make Christ a Servant , yea , a Pander and Caterer to lust ? Lastly , Do not the best of refined Hypocrites join a world of Spiritual Idols with Christ ? What shal we think of the politic Hypocrite , who joins his own carnal prudence with Christs wisdome ? Where may we place the gifted Hypocrite ; who places his Evangelic gifts in the room of Christ ? May we not rank the whining , affectionate hypocrite among Unbelievers ; since that he makes his Tears , and melting affections , in part , if not wholly , his Christ ? What shal we conclude of the devote , legal Hypocrite , who makes his Duties and self-righteousnes a part , if not the whole of his Christ ? Where may we rank the self-dependent , self-confident Hypocrite ; who takes the commun Assistances and Influences of the Spirit , vouchsafed to him , and placeth them in the room of , or equal with Christ ? Are not al these so many false Christs , or imaginary Idols , joined with Christ ; which render the reception of him defective ? ( 2. ) Such as divide Christ , make him a false Christ , and so their reception of him defective . As they who adde to Christ , so also they that take any thing from Christ , transforme him into an Idol of their own sick brains . And oh ! what a multitude of close Hypocrites are defective in their reception of Christ , as to this particular ? How many are there , who seem content to receive our blessed Lord , under the notion of Jesus , a Savior ; but dare not receive him as Christ , an anointed King , and Lord , to rule over their Persons and Lusts ? This seems to be the case of the unbelieving Jews , John 1. 11. He came unto his own , and his own received him not . What ? p Not receive their Messias ? Do they not oft flock after him , and sing Hosanna's to him , as a little before our Text , Luke 19. 37 ? Yes , they were content to receive him as a Savior , ( so Hosanna imports , Save us now ) ay , but they would not receive him as King and Lord : So long as he preacheth glad tidings of Salvation , oh ! how welcome is he ? what chearful treatment do they give him ? who but Christ ? ay , but when he comes to king and lord it over their lusts ; to rip open their hypocritic , rotten hearts ; to pinch and wring their lusts ; oh then ! how do they kick , and throw at him ? Again , how do others divide between Christ and his yoke ? The wages of Christ is sweet , and pleasing : but , oh ! how cumbersome and irksome is his worke ? This was Israels , temper , Hos . 4. 16. But Israel slideth back as a back-sliding heifer , i. e , q in heifer impatient of the Yoke . Israel loved to tread out the corne , Hos . 10. 11. because that was pleasing work , there was wages in the work : but O! how averse is Israel from plowing worke ? What a burden is the yoke to her effeminate , tender neck ? Further do not many seeming Christians divide betwixt the Crown and Crosse of Christ ? The Crown is very beautiful in their eye ; but , oh ! what a black ugly thing is the Crosse of Christ ? How pleasing is it to reigne with Christ ? but how displeasing is it to suffer with him ? Lastly , do not the most of Professors divide betwixt those good things that are in Christ , and those good things that flow from him ? Al would gladly share in the Benefits of Christ ; but how few desire to have share in his Person ? How forward are awakened sinners , to catch at the Righteousnes , and Merits of Christ , thereby to screen off the scorching heat of Divine wrath ? But how backward are they to close with the Person of Christ , as the object of their fruition ? Thus Unbelievers pick and choose ; take so much of Christ as as wil serve their turne , and no more : There is some one thing in Christ they like wel ; but some other thing they as much dislike : They like the Bloud that came forth of his heart , to wash their guiltie Consciences ; but oh ! how do they dislike the Water that came forth also , to wash their filthy hearts ? His smiling countenance , and gracious Pardons are very grateful to them ; but oh ! how ungrateful is his royal Sceptre of Righteousnes ; his Soverain Autoritie , and Laws ? Thus Unbelievers diminish and take from Christ , in their seeming reception of him : which indeed is but to turne Christ into an Idol : For a divided Christ , as wel as a compound Christ , is but a false Christ ; no true Christ . 2. Another branch of Vnbelief , as to its defective reception of Christ , is , when men receive the true Christ , in a false manner , or under false Considerations and Respects . There are many who seem willing to take Christ only , and completely , without Composition , or Division ; but yet there remains stil some essential defect , or flaw in the manner of their receiving , or in the formal Reasons , proper grounds ; and fundamental considerations , on which they receive Christ . Though this may , in something , agree with the former , yet we may conceive this difference : in what precedes Christ is considered Materially ; but now we are to consider him , as the Formal Object of Faith , and Vnbelief : and so the first thing we are to consider herein , is the Motives and Grounds on which Christ is received . ( 1. ) Vnbelievers are defective in their manner of receiving Christ , when the principal Grounds and Motives of their receiving him , are only false , or at best but commun . To receive Christ only on false , or commun Motives , is in truth , not to receive , but refuse him . And , O! what a world of Professors are greatly defective herein ? Are there not a vast number of seeming Christians , who receive Christ only on carnal Motives , and Grounds ? How many are there , who receive Christ , as the way to a terrestial , or earthly , not to a celestial , or heavenly life ? Do not some receive him , as the most compendious way to Riches ? Others , as the way to Honors ? &c. Was not this the case of many carnal Jews , who followed Christ only for the Loaves , and Miracles , he wrought for them ? Thus Joh. 6. 15. They were al in hast to make him King : and why ? The reason you have , ver . 26. Because ye did eat of the loaves , and were filled . O! how sweet was it , to be fed by Miracles ? Again how many are there , who receive Christ merely out of Noveltie , to please their Phantasies , and satisfie their Curiositie ? And do not such soon grow weary of Christ ? Thus it was with Herod , Luke 23. 8. he longs to see Christ ; and why ? to gratifie his curious eye , with the sight of some Miracle : and therefore when Christ would not humor his curiositie ; how doth Herod deride , and set him at nought , v. 11 ? Yea further , do not many receive Christ on Hellish grounds , merely to concele a rotten heart , or some base practices ? Lastly , are there not amany convinced , terrified sinners , who seem to receive Christ in good earnest , but t is only to quiet conscience ; to allay the scorching heats of Divine wrath , which torment conscience ? Surely this , albeit it be good in its kind , yet 't is but a commun Motive , and therefore no firme Foundation for the reception of Christ . He that wil receive Christ as he ought , must take him , not only to ease conscience of the burden of guilt , but also to ease his heart of the Burden of lust . So much for the false , or commun Motives , which render some mens reception of Christ , no better than real Unbelief . ( 2. ) Vnbelievers are defective in their manner of receiving Christ , when they receive him not in his Grandeur ; or , in that State , and Greatnes , which is due unto him . A Prince is then received aright , when he is received according to his Dignitie . Should a subject receive his Prince , and entertain him no better than he would entertain a Peasant , or Countrey-neighbor ; would not this be interpreted a contemt , rather than a kind Reception of his Prince ? So Christ , if he be not received in some degree according to his Grandeur , Dignitie , and State , he counts it a contemt , rather than a good Reception of him . Christ must be received as Christ , i. e , as Supreme Lord , and alone Mediator , or he is not truely received at al : He wil be a King , or nothing . This was the great sin of the Jews , they could be content to receive Christ as a great Prophet , ( as the Mahumedans do ) but they did not receive him according to his Grandeur , or that Greatnes and Glorie which he was invested with ; and therefore they are said not to receive him , John 1. 11. whereas John saies of the believing Jews , those who received him indeed , ver . 14. That they beheld his Glorie , the Glorie as of the only begotten of the Father , ful of Grace and Truth : i. e , They received him in al his Grandeur , Splendor , Majestie , and Glorie . The unbelieving Jews stumbled at the meanesse of his Person , Kingdome , and Glorie . Christ wil be received as King , or not at al. ( 3. ) Christ is received in a false manner , when he is not received as offered in the Gospel . Christ is never received as he ought , unlesse he be received as he is offered , i. e , on his own Termes and Conditions , without any Limitations , Restrictions , Impositions , or Laws , from such as receive him . If men come to indent with Christ , or impose termes on him , beyond what the Gospel allowes , Christ thinkes it dishonorable for him , to enter into such a soul . So much for the defects Unbelievers are guiltie of , as to the object of their Reception . Sect. 2. The Nature of Unbelief may be further explicated , from the many essential Defects that attend the Subject of this Reception ? Refined Hypocrites may be guiltie of notorious Unbelief , not only in receiving a false Christ , or the true Christ in a false manner ; but also in receiving the true Christ , with a false , or defective Heart : If the wil be naught or defective , the Reception can never be good , or perfect . For every thing is received according to the Qualitie or condition of the Recipient . Now Christ may be received with a naughtie , or defective Wil several waies . 1. A rotten , hollow , deceitful Wil , is a base , naughty Wil. He that truely receiveth Christ , receives him with a sound sincere heart : If there be any prevalent degree of guile and hypocrisie loged in the Bent of the Wil , that renders it a rotten , hollow , hypocritic heart , such an one as Christ wil never delight to dwel in . A believing heart is a single heart : it has single Aims , single Ends , single Regards to Christ : Wherefore a double heart is a false , treacherous , lying heart : What ever its pretensions to Christ are ; yet stil it has some oblique Regard , some squint eye on some beloved Idol : Such have , as Psal . 12. 2. An heart and an heart ; one heart for Christ , and another for some darling lust . Oh! What adulterous hearts have many glittering Professors ? notwithstanding their pretences of Virgin-love to Christ , yet what secret Hants have they for some other lovers ? What private Dalliances with inferior goods , are they guiltie of ? How are their hearts distracted , and torne , as it were to pieces , between Convictions of sin , and yet Affections to sin ; between Assent to Christ , and yet Consent to lust ? What adulterous hearts are these ! Such we find wel characterised , James 4. 4. Ye adulterers , &c. A true Believer receives Christ with an upright , strait heart : he hath a strait end , and a strait rule : But oh ? what perversitie , what crookednes is there in many mens hearts , who pretend to a reception of Christ ? What secret turnings and windings are there ? Surely such divided hearts are very faultie , as the Scripture tels us , Hos . 10. 2. Their heart is divided , now shal they be found faulty . A divided heart , or Wil , is a naughty , adulterous , rotten , lying , perverse heart , and therefore can never make a good subject for the reception of Christ . The faith of such is but rank Unbelief . 2. The Wil is defective in the reception of Christ , when it is only incomplete , languid , and faint . Saving Faith is the act of a Wil strongly bent , and determined for Christ . If the heart be not firmely resolved and fixed for Christ , al our faith is but mere fancie . So many degrees as we have of a bended wil towards Christ ; so many degrees we have of saving Faith. Remisnesse argues division of heart , and this argues hypocrisie : Christ counts not himself duely received , unlesse he possesse the sanctified Bent of the Wil. And herein therefore lies the Soveraintie of efficacious Grace , in bending the Wil , to a correspondence with Christ : Til the bent of the Wil be purged from Idols , and opened to Christ , he never enters into , or inhabits any soul . Christ is too pure a Spirit , to loge with Swinish lusts , in one and the same Bent of Wil : he wil be al in al there , or none at al. So that they who give not Christ the entire Bent of their Wil , give him not that place which is due unto him ; and therefore such may not expect his companie . May it be imagined that the Lord of Glorie wil take up his logement in that soul , where base nasty lusts have the same , or better room than he ? Is this , even among men , counted good Reception , to entertain a person of honorable condition , in some out-loge , or in the same place with the Swine ? And do not a world of great Professors thus receive Christ ? How many are there , who loge Christ only in some out-Affections ; in some faint , imperfect Desires ? or , if some others are more civil to him , and afford him some room in their more inward Affections ; yet is he not stil loged with the swine ? have not some base lusts as good , if not a better room in the heart than Christ ? Surely this is not to receive Christ : He that has not a stronger wil for Christ than for sin , is really unwilling for Christ , but willing for sin . If the heart be bent for lust , it is unbent for Christ : He that is only in a faint mesure willing to receive Christ , is habitually unwilling : such as are not prevalently resolved for Christ , are prevalently resolved for sin ; and so consequently , and virtually unresolved for Christ . Yea , a faint and languid willing of Christ , is a virtual and implicite , though not formal nilling of him : Imperfect , weak volition , or willingnes to receive Christ , is implicite , and real nolition , or unwillingnes to have him . Hence that sad complaint of God against Judah , Jer. 3. 10. And yet for al this , her treacherous sister Judah hath not turned to me with her whole heart , but feignedly , saith the Lord. Judah gave God some imperfect Reception ; but it was not with her whole heart : the Bent of her wil was not turned towards him , and therefore she is said to embrace him but feignedly , or in falsehood ; as it may be rendred . A languid , partial wil is but a feigned false wil , in point of faith : He that gives not Christ the whole heart , or the prevalent bent of his wil , ( which in moral estimation passeth for the whole wil ) gives him nothing but a civil refusal , or denial . Such as the Bent of the wil is , such is the man , as to Sin , or Grace . 3. The Wil is defective in the Reception of Christ , when it is only terrified , and forced ; not free , and chearful in closing with him . Many awakened sinners , while under dreadful Terrors , and Horrors of conscience , seem strongly inclined to receive Christ : who but Christ ? Ay , but how little have they of a chearful ready wil ? Are not al their closures with Christ wrung , and forced from them , merely by the violence of a tormented terrified conscience ? Do they not come to Christ only as a wounded person to his Chirurgeon , for a Plaister to heal conscience ? They receive Christ , but is it not only , as a Bankrupt entertains a rich Suretie , to pay their debts to the Law ? Surely , such involuntary , constrained Receptions of Christ , if they do not end in a more chearful Election , are but more modest Refusals of him : Involuntarie election is a degree of real Reprobation . Albeit every Election hath something of the wil in it ; yet that may be termed an involuntary forced election , when the Wil , might it with securitie use its own freedome , would not elect , what it now closeth with . And oh ! how many terrified souls do , with such an involuntarie , forced Wil , receive Christ ? They see no beautie , or worth in Christ ; only they make use of him to serve a turne , to quench the flames of Divine wrath in conscience ; and when that is done they lay him aside again , as an uselesse servant : What is such an unwilling choice of Christ , but a more courtly rejection of him ? Do not such forced consents passe for real dissents , among more civil persons ? Such as entertain Christ in the● extremities , and perplexities of conscience , with such an involuntary Wil , how soon do they lay him aside , when the storme is over ? Was not this the very case of the unbelieving Jews , even from their infant-state in the Wildernes ? So Psal . 78. 34. When he slew them , then they sought him , and they returned , and inquired early after God. When God awakened their consciences , by terrible jugements ; Oh! how early do they inquire after their Messias ? what chearful Reception do they seem to give unto him ? Ay , but this was but a terrified , affrightned wil ; they did but flatter him with good words : their heart was not right , as it follows , ver . 36 , 37. A forced wil , is but a false lying wil ; it is no real Wil , but Nil . When there is nothing on the Wil but mere compulsive terrors , it never gives a fiducial reception to Christ : Til the wil be in faith , it 's never saving . Convictions of sin , seconded by legal Terrors , may compel some to believe ; but if there follow not a Spirit of Adoption and libertie , that faith proves only legal , and temporary . We find a good character of evangelic faith in Zacheus's reception of Christ , Luke 19. 6. And he made haste , and came down , and received him joyfully : His wil was in his faith : he received Christ , and would not for a world , but receive him : He believed , and would not but believe : His heart was in the work : it was his joy and delight to entertain Christ , not only in his house , but in his heart also . But is it thus with al that pretend to receive Christ ? Are there not many who receive Christ , under dolors and rackings of conscience , who yet have no liking to him ; yea , who would gladly shift themselves of him , were their troubles of conscience once wel over ? Do not the hearts of such secretly draw back from Christ ; yea entertain an inveterate , old grudge against him , while they seem willing to draw near to him , and make use of him in their extremitie ? Have not such soon enough of Christ ? are they not soon weary of him , and therefore turne him off again , assoon as he hath served their turne ? Do they not secretly wish that they might be saved by their own doings , rather than by believing in Christ ? It s true , they , in a sort , receive Christ ; but how is it ? Is it not as a wounded captive receives his enemie with fair words , to save his life ; whiles yet he hates him in his heart , and is grieved , that he should need his enemies favor ? Surely this is not to receive Christ gladly : For to such it is a burden to be beholding to Christ for Salvation : They had rather be saved any other way than by Christ : Oh how glad would they be , if God would but accept of their own goods works , instead of Christs merits : whereas a true Believer would to choose , be saved by Christs merits , rather than by his own : he is abundantly satisfied in Christ , and the way of Salvation by him : his wil doth electively hug and embrace Christ , as his best friend . Thus Zacheus received Christ joyfully . It s true , many sincere Believers , at first , whiles under a Spirit of Bondage , have only a terrified , affrightned wil : yea , after they have received a Spirit of Adoption , and Christ , by saving Faith , how much of an unwilling heart do they find mixed with their faith ? What legal , selfish regards have they oft towards Christ ? Ay , but this is the distemper , and therefore the burden of their souls : They are never better pleased , than when their wils are most chearful , spiritual , and forward in closing with Christ : How greatly do they approve of , and delight in the way of salvation by Christ ? What contentement , and pleasure do they take in believing ? How much rather had they have their Grace , peace , and comfort in Christs keeping , than in their own ? But is it thus with Unbelievers , such as receive Christ only with a terrified , legal Wil ? Is it not a burden to them , that they should be driven to such streights , as that none but Christ can relieve them ? Is there not a secret displeasure , and dislike against Christ , even while they are forced , by reason of their extremities , to make use of him ? Would they not be glad to be eased of Christ , were their consciences eased of their trouble ? Such is the temper of a terrified wil. And so much for the Unbelievers defective Reception of Christ . CHAP. VII . Unbelief explicated as to its Defects , in Adherence to , Recumbence on , Satisfaction in , Obedience to , Application of , and Waiting for Christ . 3. HAving explicated the Nature of Unbelief , from its defective Reception of Christ , we now procede to those defects which attend the Consequents of such a Reception . And we shal begin with the Wils Adherence to Christ ; which seems to be an immediate consequent of the foregoing Reception of Christ . Adherence is an essential branch of Faith ; and that which naturally follows upon al reception of Christ : So that he , who doth not firmely , yea , inviolably adhere to Christ , may be justly said , never to have received him aright . r Faith is defined a firme & rooted Disposition , or Habit : Moses , in his Exhortation to the unbelieving Israelites , adviseth them to cleave unto God , Deut. 10. 20. The Original , in its primarie notion , signifies a conjugal adherence , such as is between Man and Wife , as Genesis 2. 24. and so it denotes here that conjugal adherence which the soul ought to maintain towards Christ , as its husband ; which Paul also expresseth by the similitude of Mariage , Ephes . 5. 25 — 32. and 1 Cor. 6. 17. by cleaving to the Lord. This conjugal adherence of the Believer to Christ , is wel illustrated by Ruths cleaving to her Mother , Ruth 1. 14 , 16. The like Job 41. 17. They are joined one to another , they stick together , that they cannot be sundred . Such ought to be the inviolable adherence of the soul to Christ . So Act. 11. 23. Barnabas exhorts them , with ful purpose of heart to cleave unto the Lord. Faith is a mighty adhesive and tenacious Grace : it adheres to Christ as the Needle to the Loadstone : yea , it follows hard after Christ , though he may seem to run from the soul ; yea , to turne against it as an enemie . Thus Psal . 63. 8. My soul followeth hard after thee . Christ had deserted him , but he could not desert , or leave Christ : his soul cleaves fast to Christ , albeit Christ seems to shake off his soul : for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ; and so it is rendred by some , My soul adheres to thee . Such is the temper of Faith. But now Unbelief is alwaies drawing back from Christ : Though it may , under a storme , shelter it self under Christs wing , and give him some forced reception ; yet it soon has enough of Christ ; and therefore cares not how soon it be rid of him , when its turne is served . This backsliding temper of Unbelief is wel expressed , Hebr. 3. 12. Take heed , brethren , lest there be in any of you an evil heart of unbelief , in departing from the living God. An unbelieving heart is a backsliding heart : Unbelief is one of the greatest cowards in the world : every shadow of danger makes it draw back from Christ . Whereas true faith is ful of Masculine , undaunted courage : it can follow Christ through a sea of bloud : yea , it dares not let go its confidence in Christ , though he seem to shake the soul over the flames of Hel , or drag it through the lake of fire . The weakest believer , at his greatest straits , keeps his Reversion of Christ : Though Christs Divine Suavities , and spiritual consolations forsake him , yet he doth not totally forsake Christ , nor yet his dutie : He may fal into sin , and fal backward unto backsliding , yet he dares not lie in his fals : His soul is rooted in Christ , and the Covenant ; and therefore never dies : The spirit of Christ abides in him , and that causeth him to abide in Christ , radically , and habitually , even under the most severe Winter of Tentation . So it followes ver . 14. For we are made partakers of Christ , if we hold the beginning of our confidence stedfast unto the end . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred here Confidence , signifies , in its primary notion , a firme basis , or foundation ; a subsistence , and substance . Faith gives a firme foundation , subsistence , and stabilitie to the soul ; so that it keeps stedfast in adhering unto Christ , even in the most unstedfast times . But now Unbelief has no foundation , and therefore no subsistence : It is stable in nothing but Instabilitie . Oh! how fluctuating , staggering , unstedfast is the unbelieving heart , even in the most stedfast times ? How apt is it to draw back from Christ , on the least apparence of difficultie ? Unbelievers do , as the Philistines , 2 Sam. 5. 21. forsake their God , when their God forsakes them . And this drawing back is so essential , and natural to Unbelief , as that they are reciprocally used one for the other . So Heb. 10. 38. Now the just shal live by faith : but if any man draw back , i. e , believes not in , or adheres not to me . Thus again ver . 39. But we are not of them that draw back unto perdition ; but of them that believe , to the saving of the soul . Where drawing back is opposed to believing , and so expressive of Unbelief , its most natural genius and disposition ; which is to draw back from Christ . Now this drawing back of Unbelief has a double Object ; ( 1. ) God in Christ , the supreme end , and object of faith : and ( 2. ) Divine Institutions , and Appointments , which are the Means , in and by which Faith adheres to God in Christ . This later , seems chiefly ( though not exclusively ) intended in this place ; as it appears by the whole scope of the precedent discourse ; wherein the Author gives the Hebrews a strict Admonition , To beware how they did forsake the assembling of themselves together , as the manner of some was , to avoid persecution , v. 25 , &c. So that to draw back from the Institutions , and Ordinances of Christ , is here , as it may justly be interpreted , a drawing back from Christ . And this is grounded on a great Maxime in Nature , which teacheth us , That he who forsakes the means , forsakes the end . For he that firmely wils , and adheres to an end , doth also firmely wil , and adhere to the means , which have an intimate , and essential connexion therewith . Yea , the more difficult the means we undertake for Christ are , the firmer is our adherence to him , as our End. Whence it is evident , that so far as any soul forsakes the Institutions , and Ordinances of Christ , so far he forsakes Christ : Withdrawment from the means of Grace , appointed by Christ , is a withdrawment from himself : and herein much of the spirit of Unbelief discovers itself and its maligne influences . This was the great iniquitie of the unbelieving Israelites , as we find them characterised , Hos . 11. 7. And my people are bent to back-sliding from me . Their backsliding lay , chiefly , in forsaking the Institutions and Appointments of God , and giving up themselves to Idolatrie , and superstitious Worship . This also was their sin , in the Wildernesse , as it appears , Psal . 78. 37. For their heart was not right with me , neither were they stedfast in his Covenant . Albeit they had engaged themselves to Christ , by a solemne League and Covenant ; yet what a crooked , perverse , lying heart was there in them ? How unstedfast were they in his Covenant ? how did they play off and on , fast and loose , to and fro , up and down with Christ ? Such is the nature of Unbelief : whereas our blessed Lord instructs us Luke 9. 62. That no man having put his hand to the plough , and looking back , is fit for the Kingdome of God , i. e , He that doth not persevere in adhering to Christ , never truely believed on him : A temporary faith is no better than real Unbelief : That faith was never real , which is not lasting . 4. Another branch of Unbelief consists in Diffidence and Distrust , as it is opposed to the Recumbence of faith . Faith is the most passive Grace : it can do or suffer nothing without Christ : and therefore its force , and strength consists in Recumbence on Christ . Faith never knows better days , than when it goes most out of it self , and rests on Christ . Hence we find the Nature of Faith oft described , by its Recumbence : So Psal . 37. 5. Commit thy way unto the Lord ; trust also in him , and he shal bring it to passe . Commit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e , Devolve , or Rol thy way , i. e , thine Affairs , thy cares , from thy self , or thine own heart , upon thy Lord. So Psal . 22. 8. He trusted on the Lord : or according to the Hebr. He rolled ( himself , or his burdens ) on the Lord. It seems to be a Metaphor , borrowed from Porters , who exonerate , or unlode their Burden on some place fit to receive it . Faith rols off al the sinners burdens , whether of Guilt , or Filth , or Tentations , or Duties , or Civil concernes on Christ . Thus the Spouse is described Cantic . 8. 5. Who is this that cometh up from the Wildernesse , leaning on her Beloved ? Faith is a Recumbent Grace : when it cannot honor Christ , as it would , by Obedience , yet then it honors him by Dependence : it fetcheth al from Christ , and so gives al glorie to him : Yea , the more Grace it receives from Christ , the more sense it has of its need of Christ : The more it acts for Christ , the more it conceives itself obliged to Christ . Though it doth never so much for Christ , yet it dares not trust in any thing it doth or hath ; but wholly in Christ . Such a mere passive , dependent , Recumbent thing is faith ; as we find it described , Isai . 10. 20. Let him trust in the Lord , and stay upon his God. Though the Believer may , by Stormes of Tentation , be now and then beaten off from Christ his Rock and Centre ; yet he comes on again , and casts Anchor afresh on Christ : He counts not himself safe , til his heart fixe here : al his Interruptions and Assaults do but bring him to a more absolute , and complete Recumbence on Christ : His faith finds no sure bottome but here : It counts itself secure no where , but on Omnipotence . Yea , the stronger Faith is , the stronger usually is its recumbence on , and confidence in Christ . And this , in al desertions , keepeth the Believer from sinking , in that he swims by faith on the Covenant , and in recumbence on Christ . But now it is quite contrary with Unbelief : How natural is it to corrupt Nature to trust in , and depend upon its own forces ? Yea , are not Divine Assistances , and Influences abused by unbelief , unto carnal confidence ? Oh! What an absolute Independence , and Self-sufficience doth Unbelief affect ? How fain would every Unbeliever Deifie himself , by making himself the first principle of his Dependence , and Trust ? Was not this the sin of our first Parents , to affect a self-sufficience ; that so they might derive from themselves , what they ought , by a natural Dependence , to derive from God ? And do not al their lapsed seed naturally follow their steps herein ? As fallen man affects to seek himself , as his last end ; so doth he not strongly desire to depend on himself , as his first cause , and supreme efficient ? And if the Unbeliever cannot find a sufficience in himself to depend on ; then how doth he hunt , and seek out among the creatures , for some bottome to recumbe , and fixe upon ? So Hos . 5. 13. When Ephraim saw his sicknesse , and Judah saw his wound , then went Ephraim to the Assyrian , and sent to king Jareb . Israel had rather go any where , for relief , than unto God. How natural is it to Unbelievers , to trust in any sorry Idol-God , of their own making , rather than in the God , that made Heaven and Earth ? How unable are Unbelievers to trust God , in the want of althings ? But how much lesse are they able to trust him , in the fulnesse of althings ? Doth not mens depending so much on themselves , or the creature , argue their little , if any dependence on Christ ? It s true , some refined , evangelic Hypocrites may now and then seem to depend on God ; ay , but do not they , al the while , secretly depend on themselves ? Is not their Recumbence on God , as hypocritic , as their false hearts ? Do they not seem to depend on God , but mean while shift for themselves ? Is their confidence in God universal ? Can they trust God in al conditions , difficulties , emergences , seasons , and things ? True confidence , as wel as obedience , must be universal : But alas ! how unable are unbelievers to confide in God , in a stormy day ? What a poor Affiance in Christ have they under the abundance of althings ? How little do they regard , and depend on Christ in smal concernes ? This self-dependence was the great sin — of the unbelieving Jews , which Christ every where upbraids them with : So Luke 11. 41. But rather give Almes of such things as you have : and behold althings are clean unto you . Our blessed Lord here seems Ironicly to upbraid the Pharisees , with their self-confidences : They conceited , that their Almes and other externe good works , would expiate for al their sins ; albeit their hearts were ful of al manner of wickednes : Christ sharply taxeth , and rebuketh their folie , with this smart Ironie : And behold althings are clean unto you . As if he had said : You presume , by your Almes , to purchase Heaven ; but , alas ! how are you deceived ? what smal support wil this yield you at the last day ? Thus Augustin : Christ seems smartly to taxe the vain persuasion of the Pharisees , who albeit they had spirits obnoxious to the vilest lusts , yet by giving Almes , they trusted they were half-Gods . 5. Another branch of Unbelief consists in a certain Dissatisfaction of heart : opposite to that Acquiescence and Rest , which the Believer finds in Christ . Faith brings with it a Divine contentement and satisfaction : the more experience it hath of Christ , the better pleased it is in adhering to him : if it were to choose again , it would make no other choice than Christ . There is no Doctrine , no Discourse so pleasing to Faith , as that which exalts Christ : It loves to hear Christs excellences displayed . Oh! how sweet is it to Faith , to see Christs face , to hear his voice , to smel his sweet Savors , to taste his Delices in the Gospel ? How glad is it to be stript of al fond presumtions , carnal confidences , and false bottomes , that so Christ alone may give rest to the soul ? So Paul , Phil. 3. 3. And rejoice in Christ Jesus , and have no confidence in the flesh . How doth he insult over al his former vain confidences ? what satisfaction doth he take in Christ , and in him alone ? How glad is he that Christ takes any course to break his carnal confidences , that so nothing but Christ himself may support his heart ? Such Acquiescence , Satisfaction and Rest doth Faith find in Christ . But now Unbelief is of a quite contrary humor : Though it may , being forced by the importunitie of a clamorous conscience , give Christ some reception for a while ; yet how il satisfied is it with Christ : what a burthensome guest is he ? How soon doth the unbelieving soul hanker again after its beloved Idols ? Oh! what reachings forth of heart after this , or that , or t'other secret Idol ? what Disquietments , and repining Discontents are there , at the deprivement of such , or such an inferior good ? What secret desires and inclinations are there towards the Law , that old husband ? At least how fain would the heart admit the Law , as a Covenant of works , to share in that Conjugal Faith and Affection , which is due only to Christ ? Thus it was with many unbelieving Galatians ; Gal. 4. 9. But now after that ye have known God , or rather are known of God , how turne ye again to the weak and beggerly elements , whereunto ye desire again to be in bondage . [ How turne ye again ? ] What doth he mean by this ? Were the Galatians ever under the legal ceremonies , here stiled beggerly elements , as ver . 10 ? No , The Galatians were never before under those Judaic ceremonies : only they are said to turne again unto them , because they affected a t similitude , or ressemblance to the Jews herein . Oh! how fain would they Symbolise or agree with the Jews , and so mingle something of the Law with Christ ? So it follows : [ whereunto ye desire again to be in bondage , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye desire , or , u ye greedily covet , ye greatly wish and long to be under the Law : oh ! how much do you desire , what strong wishes have you to join the Law with Christ ? the like ver . 21. Tel me , ye that desire to be under the the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e , ye who are so hungry , and greedy after the law . This was the temper of many Judaising Galatians ; they would fain compound the Law with Christ : they could not rest satisfied in Christ alone , as the mater of their justification , but must needs join the law with him ; which Paul tels them , Gal. 5. 2 , 3. Was to make Christ of none effect . For he that rests not in Christ alone , as the mater of his justification , trusts not at al in him . So also in point of happinesse , he that doth not acquiesce in Christ alone ; as the object of his rest and satisfaction , doth not really believe in him : whence saith Christ , Luke 14. 26. If any come to me , and hate not his father , &c. i. e , if he be not satisfied in me as the fountain of his life , he hath no share in me : x For to hate here , is to love lesse . Christ doth not injoin his Disciples simply , & absolutely to hate Parents , &c. No , that were sin : But he means comparitively , i. e , whoever doth not love Parents , Wife , &c. lesse than me , cannot be my Disciple . So ver . 33. Whosoever he be of you that forsaketh not al that he hath , he cannot be my Disciple . What doth Christ mean by this ? Doth he expect that , when we turne Christians , we bid Adieu to al outward comforts ? No surely : This command of Christ doth not so much respect the Act , as the Affection : we are not commanded to cast away al , but to love Christ above al. 6. Again , Vnbelief is ful of murmurs , Disobedience , and Reluctance against the soverain Wil of God. Faith is the most obsequious , obedient , and dutiful Grace : Oh! how ful of Resignation , and Submission is the believing Wil , so far as it is believing ? When Christ enters into any soul , he expects , that every proud imagination , every high thought stoop unto him : That the whole soul bow before him , and adore his soverain wil and pleasure . Thus Job 1. 20. Then Job arose , ] This notes his speed , courage , and resolution in complying with the divine Wil. [ And rent his mantle and shaved his head , ] these were Symbols , or tokens of great sorrow , and humiliation under the hand of God. Faith doth not destroy natural affections ; but it regulates and spiritualiseth them . When the hand of God is on us , our hand should be on our hearts , in order to a deep sense , and humiliation under Gods visitation . Then it follows : [ and fel down upon the ground , and worshipped ] The Hebrew words do both signifie a bowing to the ground . Because in their worship , they usually fel to the ground , or bowed their head , knee , or whole bodie ; therefore the same word , among the Hebrews , signifies both to bow , and to worship : What then doth Jobs falling to the ground , and worshipping import ? ( 1. ) A sense of Gods hand in this visitation . ( 2. ) An Adoration of , or bowing before the Divine wil as most righteous . ( 3. ) A satisfaction in the present issues of the divine Wil. In short , it implies a melting or dissolving of his Wil into the Divine wil , as most holy and best . Hence v. 21. it s said , That in al this Job sinned not , nor charged God follishly . i. e , Jobs faith brought his wil to correspond with the Divine wil. O! What a sweet harmonie was here ? But this unbelief cannot endure : Oh! what risings of heart are there against the Truths , Grace , Wil , Waies , and Crosse of Christ ? How doth unbelief strugle , and fret against the supreme pleasure of Christ ? Hence the same word in the Greek signifies both Unbelief and Disobedience ; as John 3. 36. He that believeth not the Son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies also , w He that is not obedient to the Son : Al faith carries something of obedience in it , or a subjection of the mind , and wil to the Word , and Grace of Christ : whence Unbelievers are stiled , Ephes . 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Children of disobedience , or unpersuasible , untractable children ; such as cannot bring their hearts to bow and stoop to divine Truths , Grace , and Commands . And indeed much of the nature of Infidelitie is lively exprest by this notion of Disobedience : Thus the Israelites unbelief is set forth to us , Act. 7. 39. To whom our fathers would not obey , but thrust him from them , and in their hearts turned back again to Egypt . How did they disobey Christ , and thrust him from them ? Was it not chiefly by their murmurs and Unbelief ? So in like manner we find unbelief set forth by fretting against God , ( which is an high degree of Disobedience ) Psal . 37. 1. Fret not thy self because of evil doers . [ Fret not thy self , ] or , be not angrie , chide not . Unbelief is very prone to be angrie ; yea , to chide God ; because of the prosperitie of wicked men : whereto is opposed vers . 3. Trust in the Lord , &c. This trusting in God is opposite to that fretful spirit , v. 1. The like Antithesis , or opposition we find ver . 7. Rest in the Lord , and wait patiently ; fret not thy self , because of him that prospereth in his way . Rest in the Lord : Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent unto the Lord : Don't let one murmur , or impatient word drop out of thy mouth , but wait patiently , or expect , with much silence and patience , relief from the Lord : beware , how thou doest fret , and repine against his Soverain pleasure . So that a fretful , murmuring spirit is quite opposite to that silence and obedience , which faith implies : What is faith , but a free and chearful resignation of al concernes to God ; with a complete subjection to his Soverain Wil , Grace , and Spirit for the accomplishment of al ? Faith subjugates , and captivates our wisdome , to divine Wisdome ; our consciences to the divine Law ; our whole heart and life , to the divine Wil , either preceptive , or providential . A Believer , as such , lives no longer , than he lives in the divine Wil and Grace : and no thing is so fit a subject for such a Divine life , as a broken heart : and what so effectually breaks the heart as faith in Christ ? Oh! what meeknesse is there in faith ? How silent is it ? How flexible to the Divine Wil ? Certainly the lower the wil lies in subjection , and submission to God , the higher faith riseth : The highest faith is that which lies lowest in subjection to the foot of God. Such was Abrahams faith , Isai . 41. 2. Called him to his foot . Faith yields up it self to Christ , to be acted as he pleaseth ; to do or suffer as he thinks fit : it leaves the soul with Christ , to be wrought upon as he seems good . So Paul Act. 9. 6. Lord , what wilt thou have me to do ? Paul makes Christ master of his wil , and al : he is content to be wholly influenced by Christs Soverain wil and Spirit . Whence faith is compared to a Mariage-covenant ; whereby the wife gives over , and resignes al right to her husband : So the Believer gives up himself to Christ , that he may be his . Hence the more resistance there is against the Wil and Grace of Christ , the more Unbelief : An unbelieving wil is an inflexible wil : its mighty stiffe and hard . Unbelievers are extreme covetuous and greedy of their own wils : to part with their wils is death to them . 7. Infidelitie , or Vnbelief , implies also an unwillingnes to appropriate , or applie the Promisses , and Grace of Christ , for the sinners benefit . Faith is a mighty appropriating , applicative Grace : although it be very silent , patient , and submissive , as to mesures , degrees , seasons , and the manner of receiving Grace ; yet it is very ready to applie al Promisses , or intimations of Grace given it : Yea , if it has but a general promisse , yet it can make particular application of it to the soul : yea , sometimes , though it has but an Item , an half-promisse , or nod from Christ , yet it can applie and improve it for the sinners encouragement . As by the acts of Adherence and Recumbence the soul goes forth to Christ ; so by this appropriating applicative act of faith , it sucks in , and applies to itself the Grace of Christ , according to its several needs , and indigences . Is the poor sinner laden , and pinched with the guilt of sin ? O then ! how doth faith applie thereto a Plaister of Christs bloud ? Doth some powerful lust , or tentation assault the soul ? then faith goeth to Christ for fortifying , corroborating Grace ? Is the Believer called to any difficult piece of service , either active or passive , for Christ ? then Faith applies to itself the Divine assistance and direction of Christs Spirit . Thus it receiveth out of Christs fulnesse , Grace for Grace , Joh. 1. 16. But now unbelief is altogether unacquainted with this Divine Art , of appropriating , and applying the Grace of Christ : It doth want , not only legs , or an active power to go to Christ ; but also hands , or a passive power to receive from Christ . Oh! what a prodigiously proud begger is Unbelief , in that it scornes to receive an Almes from Christ ? What! not receive Grace when offered ? Doth Christ offer an Act of Indemnitie unto sinners ; and wil not they receive it at his hands ? Oh! what a proud , bloudy sin is Unbelief ? Alas ! many convinced sinners think it too much Presumtion and Arrogance for them to appropriate , and applie the Grace of Christ to themselves : They think it better becomes them to applie nothing but wrath and condemnation to themselves : So modest and humble do they seem to be : But , oh ! what a world of pride doth there lie at the bottome of this seeming Modestie and Humilitie ? Is it not rank pride for sinners to refuse that Grace , which is freely offered ? When Christ comes to pour in Grace freely into the soul , then to refuse that Grace , because we have no monie to purchase it , what egregious pride is this ? 8. The last act of Infidelitie , or Unbelief , is , A diffident removing , or putting far from the soul , the second coming of Christ , and al the great things of Eternitie , which ensue thereon . Faith has such a miraculous efficace , as that it can make things absent , present ; things invisible , visible , Heb. 11. 1. It gives a prelibation , and foretast of approching Glories , Ephes . 1. 13 , 14. Here Paul tels them , That after they believed , they were sealed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : It is a Translation borrowed from Seals , by the impression or stampe whereof we distinguish things true from false , things authentic from uncertain . The stampe of a Seal impressed on an Instrument , renders it indubitable and unquestionable . The Jews had the externe seal of Circumcision ; and the Grecians were sealed with the marque of their Idols ; ay , but saith Paul , Ye were sealed with that Holy Spirit of promisse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Article here is treble ; which carries in it a great Emphase ; and demonstrates some extraordinary work of the holy Spirit : It seems to refer to the great Promisse of the Spirit , Luke 24. 49. as elsewhere . But what is meant by this seal of the Spirit ? I know some understand it of the Seal of Assurance ; whereby they were assured of their eternal possession : and we need not altogether exclude this sense : yet I humbly conceive , that this Seal is primarily to be understood of the Stampe , or Impresse of Grace at first Regeneration , which is communicated to al Believers : whence it is said , they were sealed with that Holy Spirit , i. e , the Spirit of Sanctification . Now this Impresse , or stampe of the Spirit of Sanctification after their first believing is said to be , ver . 14. the earnest of our inheritance , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the general signifies al that which is given for the confirmation of a promisse ; and particularly among the Phenicians , ( whence the Grecians seem to have derived the word , ) it notes earnest-money . So that the sense is this : Ye , who have believed , have received the earnest of the Spirit of Grace , whereby you have hopes and expectation of glory ; Hence Faith has the Bridegrooms coming fixed on its eye ; the sound of the last Trumpe ever ringing in its ear . Ay , but Unbelief removes al these far from the soul : it says , in the language of those secure sinners , 2 Pet. 3. 4. Where is the promisse of his coming ? do not althings continue as they were ? Unbelief is possest with a kind of sleeping Devil : it dreams of nothing but building Tabernacles here : What a stranger is it to eternitie , and the concernes thereof ? If the secure sinner be now and then a little awakened , and startled at the apprehensions of future jugement ; how restlesse is Unbelief , til it has got the soul asleep again ? How are the eyes shut , and the wil bolted against al foresight , and expectations of Christs second coming ? Oh! what a torment is it to the Unbeliever , to lie under awakened apprehensions , expectations of , and approches towards future jugement ? What would he give , if eternitie were buried in oblivion ? There is nothing in the world that the Unbelievers heart is more alienated from , and averse to , than the second coming of Christ . Faith breeds a great expectation of longing for , and has leaning unto that great day : But oh ! how doth Unbelief endeavor to choke and stifle al awakened apprehensions thereof ? And if the spirit of Bondage worke any lively sense and convictions of that terrible day , what dreadful stormes and tempests of legal fear doth unbelief raise in the soul , whereby it is indisposed , and hindered from any effectual endeavors , and preparations for that day ? And oh ! how commun is this piece of Infidelitie ? Did not our great Lord foretel , that it should be the main sin of these last days , Luke 18. 8. Yea , is it not foretold , Mat. 25. 4. That the wise Virgins , as wel as the foolish , should , in these last days , be overtaken with spiritual slumber , and removing far from them the coming of their Lord ? But oh ! what a dead sleep are the foolish Virgins under , who mind not at al the coming of Christ ? And whence comes the Sensualitie and Luxurie of secure sinners , but from this great piece of Infidelitie , in not waiting for Christs coming , as Mat. 24. 36-39 ? What makes many knowing Professors so formal , dead-hearted , loitering , and lazy in al the great duties , and services of Christianitie , but their not expecting this great day ? Fiducial expectation of Christs coming makes Christians active and vigorous in al gracious exercices , as we find it exemplified in Paul , 2 Cor. 5. 9. Phil. 3. 12 , 13. Again , whence springeth the excesse of unlawful passions , and the prevalence of domineering lusts , but from unbelief as to Christs second coming ? Lively apprehensions and expectations of this glorious day , are most efficacious to kil lusts , and remove tentations , as 2 Pet. 3. 10 , 11. How comes it to passe that men are so carelesse and regardlesse of a good conscience , but from want of such lively expectations of Christs coming ? What made Paul so exact in keeping a good conscience , but his faith in eying this great day , as Act. 24. 15 , 16 ? How little do men mind , affect , or do any thing as they ought , so long as they put far from them the coming of their Lord ? Doth not the peace , comfort , grace , strength , beautie , and flourishing of a Christian depend on this piece of faith ? Doth it not argue a desperate , hard , unbelieving heart , not to regard this day ? Do not such Professors , as neglect this piece of Faith , live below their principles and profession ? So much for the nature of Infidelitie . CHAP. VIII . Doctrinal Corollaries deduced from the precedent Idea's , and Notions of Infidelitie . HAving dispatcht the formal Idea , or Nature of Vnbelief , before we passe on to the remaining Questions , it wil be not a little Vseful , that we make some Improvements of what hath been laid down , both by Corollaries , and more practic Vses . As for Corollaries , various great truths may be deduced from the precedent Explication of Infidelitie . As , 1. That awakened Sinners may procede very far in Assent , and Consent to the things that belong unto their peace , and yet remain Infidels , or Vnbelievers . This Corollarie doth naturally flow from the former description of Unbelief ; and we need go no further for the exemplification hereof , than those unbelieving Jews , over whom our Lord here weeps , and laments . Alas ! how far did many of these awakened Jews procede in their Assent , and Consent to Christ , as their long-waited-for Messias ? Do they not immediately before v. 37 , 38. solemnely recognise him as their crowned King ? Oh! what joyous Hosanna's , and Psalmes of Praise do they sing unto him , as John 12. 13 , 14 , 15. which refers hereto ? And doth not this argue a great conviction in their consciences ; as also some faint , and languid inclination in their wils towards him ? And yet , Lo ! our blessed Lord weeps over them as those , who knew not the things that did belong unto their peace . Oh! What a soul-astonishing consideration is this , to consider how far many poor , awakend sinners have gone in owning Christ , and yet at last have been disowned by him ? How many self-deluding souls assent to Christ in their jugements , and yet consent to lust in their hearts ? If we make some brief reflexion on the forementioned particulars of faith , what a strange concurrence shal we find to make good this Corollarie ? ( 1. ) Did not the unbelieving Jews of old , ( as a world of false Professors now ) assent unto the Scriptures , as the Oracles of God , wherein al the good things of their peace were loged ; and yet never arrived unto a real , particular , fixed , evangelic , prevalent , and vigorous credence thereof ? How many assent to the things which belong to their peace in notion , but yet dissent in heart and practice ? Do not too many assent to the pleasing , and sweet offers of the Gospel , but yet dissent from the displeasing , and self-crucifying duties thereof ? Oh! how far have many convinced Sinners gone in Attention to , and Reception of the things of their peace ? What great and amazing Conceptions have they had thereof ? Yea , how much have they approved of things most excellent ? Yea , what strong legal assent have they yielded unto the terrors of the Law ? Yea , have not some been as it were ravisht with joy in their contemplations of approching glories ? Yea and have not these convictions wrought their hearts to a great mesure of alienation , and aversion from sensible goods ; as also closing with the good things that belong to their peace ? And yet al this while , what strangers have they been to a saving assent to the things that belong to their peace ? Have they not given a mere natural , human Assent to supernatural Divine truths ? It s true , they have received the Word of God , but was it not as the word of men , as clothed with some human Autoritie , or excellence ? Oh! how many have their consciences awakened by the Word , who yet never subject their Consciences to it ? How many receive the word of Faith , and yet mixe not faith with the word they receive ? Alas ! what a dismal contemplation is it to consider , how far many awakened Professors have gone , in a professed , and partial assent to the things that belong to their peace , and yet al the while really dissented from them ? ( 2. ) May not also convinced sinners procede very far in their Consent , to the good things that belong unto their peace , and yet remain Infidels ? Did not many of these unbelieving Jews , whom our Lord here weeps over , approve of , and consent to him , as their crowned King and Messias ? and yet how soon do they spit in his face , and bid defiance to him ? Is it not said , John 2. 23 , 24. that many believed in the name of Jesus , whom yet he did not believe , or confide in ? They commit themselves to him , but he dares not commit himself to them ; knowing them to be rotten-hearted . Alas ! how many seem willing to take Christ hereafter , provided they may for the present solace themselves some while in their lusts ? And do not al such demurs , delays , and Wils for hereafter , argue a present Nil , or unwillingnesse to embrace Christ , as Luke 9. 59 , 61 ? Yea , are not many terrified Wils , under the stings and gals of conscience , oft inclined to a present , and speedy closing with Christ , who yet never arrive to a saving election of him ? Oh! how many are there , who elect a compound Christ , or a single Christ with a compound heart ? Do not too many awakened sinners choose a divided Christ , or a whole Christ with a divided heart ? Oh! what a world of legal consciences bottome their faith on some false Christ , of their own framing ; or on the true Christ with a false rotten heart ? How few , yea very few embrace Christ , and the other good things of their peace , in the greatnesse of their glorie ? Do not many seem willing to adhere to Christ in a storme of legal terrors , who yet , when the storme is over , returne again to their lusts , and adhere to them , as their best friends ? How many also elect the good things that belong to their peace , but yet reject the means , without which these good things can never be obtained , as Luke 14. 15 , 18 ? And is not such a languid , incomplete , feeble Wil , and Consent , a real Nil , and dissent ? Farther , have not many almost-Believers been brought to some mesure of Recumbence , and Dependence on Christ , who yet have stil secretly and insensibly depended , and leaned on something in themselves , as Isai . 48. 1 , 2 ? How many also have seemed very forward to resigne up al concernes , both of soul and body to Christ , who yet have stil retained secret Reserves , and Hants for some beloved Lust , or Idol , as Ananias and Sapphira , Act. 5. 1 , 2 , 3 ? Yea , have there not been some , who have not only applied themselves to Christ , but also applied , and appropriated Christ to themselves , in some mesure ; and yet never had a real union with him ? Doth not this seem to be the case of those carnal Professors , Luke 13. 26 , 27 ? How forward are they to appropriate and own Christ , and yet he wil not own , but reject them , as workers of iniquitie ? Yea , have not many been content to give some kind of feigned subjection unto Christ , and yet al the while continued voluntary Slaves and Vassals of their lusts , as Psal . 72. 9 ? Here Christs enemies bow before him , and lick the dust , which in those oriental parts were Symbols , or Signs of great homage and subjection . Again , have not some illuminated Professors seemed to acquiesce , and take up their rest in Christ , and the other good things of their peace , and yet secretly rested in something below Christ , or at least not alone in Christ ? Lastly , is it not said of the foolish Virgins , Mat. 25. 1. That they expected the Bridegrooms coming , yea went forth to meet him ; who yet never had interest in him , or the good things of his Kingdome ? Oh! What a dreadful consideration is this , to thinke , how far many awakened sinners have proceded in the main acts of Faith , and yet after al determined in final Unbelief ? 2. Albeit Vnbelievers may procede very far in some Acts of Faith , yet there is a boundlesse difference between saving faith , and commun ; as also between Believers , and Believers . I cannot persuade myself , as some , that saving faith and commun differ only in degrees : I conceive the difference to be specific , or in kind ; though I affect not contention , and therefore wil wave Controversies : Only that there is a vast difference between the saving faith of true Believers , and the commun faith of Unbelievers , wil be evident from the following Propositions . ( 1. ) The commun faith of Vnbelievers ariseth only from some traditional Notions of the Gospel , or commun Illuminations ; but the saving faith of Believers ariseth from the Light of life , Joh. 8. 12. And is not the difference between saving light and commun , as great , as that between the light of the Sun and of a candle ? Is there not a vast difference between the unction of the Holy one , 1 John 2. 20. which Believers have , and the commun notions of Unbelievers ? Oh! what mistie and confused notions of the good things that belong to their peace have Unbelievers , 2 Pet. 1. 9 ? But how bright and distinct are the Believers notions , proceding from the Light of life , Jo. 8. 12 ? Is not the Unbelievers candel-light mere darknesse , if compared with that intuitive real sight of things invisible , which the Believer enjoys , Heb. 11. 1 ? Oh! how superficial , and fleeting are al the Unbelievers Notions ? But how solid and deep are the Believers conceptions of spiritual Mysteries ? The Believer has a divine Instinct , and spiritual sagacitie , as to the good things of his peace : but alas ! what is al the unbelievers knowlege thereof , but a mere natural Notion , or commun hearsay , or forced conviction ? How doth the Believers light of life , kil his Lusts , darken the Worlds glorie , melt his Affections , turne the Bent of his wil towards al the good things of his peace ; yea , transforme his soul thereinto , by stamping an Image of God thereon , as Col. 3. 10 ? But oh ! how dul and lazy ; how dead and lifelesse , is the Unbelievers faith and knowlege , Jam. 2. 19-26 ? ( 2. ) The commun faith of Vnbelievers ariseth from self-love , self-flatterie , and carnal presumtion ; but the saving faith of believers ariseth from self-jelousie , and self-denial . How apt is self-love to frame a faith of its own , such a faith as wil easily correspond with its lusts ? Is it not the grand designe of Self-love , where-ever it is predominant , to come to Christ on its own feet of carnal confidence ? But how much doth the self-denying Believer abjure himself , and al his own self-sufficiences to win Christ , Phil. 3. 7 , 8 ? Spiritual povertie is the next capacitie to saving Faith : the more sensible the humbled soul is of his own needs , the more ready is he to go to Christ . But is it thus with Unbelievers ? Do they not seek in themselves what they should seek in Christ ? And when they have found any imperfect good in themselves , how much do they recumb and rest on it , as the main bottome of their confidence ? Oh! what a pregnant cause is self-fulnesse of commun faith ; as self-emtinesse of saving faith , Luk. 18. 12 , 13 , 14 ? So also for carnal presumtion , and self-flatterie , what a seminal root is it of false , or commun faith ? What a world of faith consists in mere fancie ? How many Professors have no other bottome for their faith , than a fond presumtion that they have faith ? Thus men baptise their carnal presumtions into the name of faith . Oh! how prone are presumtuous Unbelievers to plung their nasty defiled hearts in the precious Bloud , and Promisses of Christ , and then fondly conclude Christ is theirs ; albeit they never were deeply sensible of their sin , and need of Christ ? And are not such presumtuous conceits , or rather deceits , the main spring of most mens commun faith ? But is it not quite otherwise with the true believer ? Doth not his faith spring mainly from self-jelousie ? It s true , he can justifie God and Christ , though it be in his own ruine ; But oh ! how much doth he condemne himself day by day ? He can be indulgent to others ; but is he not very severe against himself ? Is not every one nearer to Christ than he in his own apprehensions ? Oh! what self-accusations , and self-condemnations doth he , or ought he to passe on himself every day ? And are not these his self-jelousies , and self-jugements a great spring of his faith in Christ , 1 Cor. 11. 31 ? ( 3. ) The commun faith of Vnbelievers ariseth from a legal Spirit of Bondage ; but the saving faith of Believers from an evangelic Spirit of Adoption . And oh ! what a vast difference is there between commun faith , and saving , in this regard ? A legal faith , arising from a spirit of Bondage , may worke dreadful terrors , but never solid peace of conscience : It brings men under a legal Covenant , but cannot keep men stedfast therein , Psal . 78. 8 , 10 , 37 , 57. It workes in men legal preparations for Christ , but it cannot worke a thorow conversion to him : It divorceth the heart in part from sin ; but marries it to the Law , not to Christ : It plows up the fallow ground , but cannot sow the seed of Grace . It makes a deep wound in Conscience , but cannot heal it : It may drive men into despair , but it cannot , of itself , drive to Christ : It may restrain from sin , and constrain to dutie , but it gives no strength for , or love to dutie : It may kil , but it cannot make alive : It may rend , but it cannot melt the heart : It may make sin bitter , but it cannot make Christ sweet : It may be an Advocate for the Law , but not for Christ . Such is the commun faith of Unbelievers . But now the evangelic faith of Believers , arising from a Spirit of Adoption , doth not only kil , but also make alive in the bloud of Christ : It doth not only divorce the heart from sin , self , and the Law ; but also espouseth it to Christ : It improves al legal preparations in order to an evangelic closure with Christ : It workes godly sorrow for sin , not only that it may be pardoned , but because it is pardoned : It is not only compelled to dutie by legal motives ; but also allured thereto by evangelic persuasives : It doth much for Christ , and yet rests on nothing but Christ : It workes not only evangelic Actions , but also evangelic Principles and Dispositions : It urgeth the Law much , but on Evangelic grounds , and designes : It destroies not Moralitie , but perfects it : It frees men not from dutie , but in and for dutie . Such are the different postures of a legal , and evangelic Faith. ( 4. ) Saving faith turnes the main Bent of the Wil towards Christ , and al other good things that belong unto its peace ; but commun faith affords Christ , and al those good things only some imperfect desires . The true Believer makes a free , and complete Acceptation of Christ , and Resignation of al unto him : He takes the whole of Christ , and gives Christ the whole of his heart : He goes to Christ with a plenitude or fulnesse of wil , and receives from Christ a plenitude of Grace , John 1. 16. He is so amorous of the good things that belong unto his peace , that he can part with althings for them ; yea his wil is carried with a violent propension towards them , as the Iron to the Load-stone . But is it thus with the Unbeliever ? Doth he not ever adde something to Christ , or take something from Christ ? Alas ! what is his commun faith , but a mere faint velleitie , a languid imperfect desire after the good things that belong unto his peace ? How unable is he to go to Christ , with a plenitude of wil ? How little is he allured , or ravished with the incomparable Beauties of Christ ? perhaps he has some good liking to the good things of his peace ; but oh ! what a violent lust has he after other things ? He may have some evanid or dying wishes after the divine life ; but oh ! what a peremtorie obstinate wil has he towards present goods ? Every smal tentation makes him let go Christ ; but oh ! how tenacious , how strong is his holdfast of the creature ? An Unbeliever is the greatest Monstre in the world ; he hath two hearts , an heart for God , and an heart for the world , Psal . 12. 2. and yet when any difficulty approcheth , he hath no heart at al : Such a coward is he , & so far from true faith . A true believer , the more difficult his worke & tentations are , the stronger is his Adherence to Christ , and al the good things of his peace : yea , though Christ may seem willing to part with al Interest in him ; yea , to turne against him as an enemie ; yet oh ! how unwilling is he to part with his interest in Christ ; or to do any thing unworthy of that friendship he professeth to Christ ? But is it thus with the commun faith of the Unbeliever ? Alas ! on what easy termes can he part with al claim to Christ ? How unsteadfast is he in al his covenants with Christ ? How little can he resigne up himself wholly to Christ , or receive whole Christ , as offered in the Gospel ? In times of soul-troubles he seems willing to elect Christ , but in times of competition between Christ and lust , how soon doth he prefer lust before Christ ? What are al his good wishes towards the things of his peace , but broken half-desires ? Doth he not at the same time , when he layes hold on Christ , secretly also catch at the world , or some beloved lust ? How unable is he to wil and nil the same things , to be constant to his own election of Christ , and reprobation of sin ? Though he sometimes looked towards Christ , yet how little doth he follow that look ? What a latitude , and libertie doth he leave for idols in his heart ; and thence how little room for Christ ? So little is his wil fortified , and armed with Resolution in adherence unto Christ . ( 5. ) The true Believers saving faith is a purifier from sin , Act. 15. 9. But the Vnbelievers commun faith is a Protector , and Promotor of Sin. And oh ! what a vast distance is here betwixt saving and commun faith ? How impossible is it that the unbelievers heart , which is the spouse of sin , should be married to Christ ? Wil Christs jelousie , which is so severe , admit any Corrival , or equal lover into his conjugal bed , the heart ? Must not his royal love have a throne al alone in the heart ? Is it not then impossible , that sin , in its dominion , should dwel in the same heart with Christ ? Yet , lo ! is not this the grand designe of the unbelievers commun faith , to reconcile Christ and sin , two opposite Lords ? How oft doth commun faith go to Christ for life , that so the sinner may live more securely in sin ? The Believers very fals into sin , are , as managed by faith , a sanctified means to purge out sin : But , oh ! the Unbelievers partial departure from sin , and closure with Christ , is , as improved by his commun faith and lust , made a blind and engine for the protection , concelement , and improvement of sin . Saving Faith makes the Believers very defects , and neglects serve for the promoting of some spiritual good : how is he humbled for , and by his very sins and negligences ? But the commun faith of an Unbeliever makes his best duties , and performances serve to promote spiritual sins : How do al his Covenants and Resolutions against some grosser , visible sins , serve only to hide , strengthen , and foment secret , invisible lusts ; as spiritual pride , carnal confidence , Hos . 7. 16 ? Or at best , doth he not make use of al his covenants against sin , only as a balsame to heal the wounds of his conscience , not as poison to kil the lusts of his heart . Such is the curse , and plague of commun faith . ( 6. ) Saving faith transformes the heart into the Image of Christ , and thence makes the Believer conforme to his Life , and Laws ; but commun faith workes neither . Saving Faith brings the heart near to Christ , and so stampes the Image of Christ upon the heart : It cannot make men Christ , but yet it makes them like unto him , and that not only in one particular excellence , but in al : It changeth the last end , and disposition of the wil , and thence the whole soul and life : It infuseth a divine plenitude , or fulnesse of Grace into the soul , answerable to that fulnesse of sin , that was there before . And as Christ is one with his Father , by personal union ; so Believers are one with Christ , by faith : Hence much of the life of Christ appears in their lives : The love and spirit of Christ prevails with them , to live the life of Christ , and conforme to his Laws : And oh ! what a sweet harmonie and conformitie , so far as Faith and Grace prevails , is there between the Spirit and Life of Christ , and their spirits and life ? How much do their hearts , and lives answer to the primitive Patterne of puritie , in the heart and life of Christ ? But can the Unbelievers commun faith worke such rare effects ? It s true , sometimes his Actions are changed ; but are not his vital Principles , and Dispositions unchanged ? He may sometimes conforme to the Laws of Christ in appearance ; but doth he not stil hate them at heart ? Whereas the Believer , whiles he breakes the law of Christ in Action , he conformes to it in Affection and desire , as Roman . 7. 22. The Unbelievers commun faith may lead him to please Christ in shew , but is it not al to please himself in truth ? Doth he not wholly live on self as his spring , and to self as his last end ? Oh! how impossible is it for him to live by faith on Christ , and to Christ , which is the Believers life ? ( 7. ) Saving faith makes Believers diligent in the use of means , and yet keeps them from trusting in them : commun faith makes Vnbelievers negligent in the use of means , and yet to trust in them . Oh! how industrious is Faith in the use of means , as if there were no Christ to trust unto ? And yet doth not faith trust wholly in Christ , as if there were no means to be used ? Yea , doth it not trust Christ as much in the fulnesse of means , as in the want of them ? But oh ! how much doth unbelief trust in means , though it be very negligent in the use of them ? ( 8. ) Saving Faith is alwaies bottomed on a Promisse , and by it workes up the heart to God : But commun faith is alwaies bottomed either on false persuasions , or self-sufficiences , and by them turnes the heart from God. ( 9. ) Saving Faith walkes in Gods ways , by a strait rule , to a strait end . But commun faith is always stepping out of Gods way : its rule and end both are crooked . True Faith looks both to its end , and rule ; it wil not do good that evil , or evil that good may follow : But commun faith wil do both . ( 10. ) Lastly , Saving Faith values an half-promisse , yea a mere peradventure from God , more than the best promisse the creature can make : but commun faith depends more on the rotten , and false promisses of its own heart , or of the creature , than on al the promisses of God. 3. Hence we may further infer , That there is no medium , or middle , between true Faith and Infidelitie . Commun faith is but real Unbelief : He that is not a sound Believer , is a real Infidel : He that receives not Christ on his own termes , rejects him : Not to trust in Christ with al the heart , is not to trust him at al in truth : A forced election of Christ , is a real reprobation of him : A mere human , or notional , or general , or confused , or instable , or inefficacious Assent to Christ , is real Dissent . Not to rest in Christ alone as our Mediator , is not at al to confide in him : He that cannot part with al for Christ , wil soon part with Christ for any thing : If faith purifies not the heart from sin , and fortifies it against tentation , it deserves not the name of faith , Acts 15. 9. If Faith gives not a substantial being to things not in being , it doth nothing ; Heb. 11. 1. If you can believe nothing but what you have reason , and evidence for from the things themselves , you believe nothing as you ought : for though reason may assist faith as an instrument , yet it destroyes faith as a principal ground or argument ; because faith is of things inevident , Heb. 11. 1. Faith takes nothing for its formal reason , or principal ground , but increated Autoritie : and therefore it is not the mere evidence of reason , but the testimonie of God , that makes men believers . And if so , then , oh ! what a world of that , which passeth for faith among men , wil one day appear to be real Unbelief ? What may we judge of those who hang up Christ in their phantasies , as pictures in an house , but yet never really adhere to , or recumb on him ? Is not this mere fancie rather than faith ? What shal we conclude of the presumtuous believer , who presumes God wil shape his mercie according to his humor ? Is not his faith mere Unbelief ? Yea , can there be a more cursed piece of Unbelief , than a fond groundlesse presumtion that we do believe ? Again , what shal we say of the dead-borne sleepy faith of secure Sinners , who lay their head in Satans bosome , and sleep securely on the pillow of his rotten peace ? Is not this a piece of Unbelief , which Devils and damned Spirits are not guiltie of ? For they believe and tremble at the apprehensions of their approching jugement . And oh ! how soon wil these their sweet sleeps end in dreadful hellish awakenings ? Again , may we not judge the same of legal faith ; which sets up the Law in the room of Christ ; or at least yokes the Law and Christ together ? Do not such , by joining the Law with Christ , disjoin their hearts from Christ , Rom. 7. 1-4 ? Is it not as bad a piece of Unbelief , to set up the Law instead of Christ , as to set up lust instead of the law ? Yea , is there not much of Idolatrie in such a legal faith ? for do not such as depend on their own legal performances for life , make themselves their God and Christ ? Oh! how oft doth such a legal faith , or carnal confidence end in black despair ? Were it not easie to shew , if opportunitie served , how al the false , or commun faiths in the world are indeed but real Infidelitie , colored over with a tincture of faith ? O then ! what a world of Infidels and Unbelievers are there , who walk up and down under the masque and vizard of Believers ? Surely if al these pretended fancied faiths are real unbelief there can be no middle betwixt Faith , and Unbelief ; and then , how many great Professors wil fal under the black character of Unbelievers , albeit they may now passe for good Believers ? 4. Hence also we learne , That solid saving Faith is most rare and difficult ; but commun faith most cheap and easie . It s no difficult mater , in these knowing times , to gain the Notion of Faith : but oh ! how difficult is it to attain unto the thing faith ? A general , implicite Assent to the things that belong unto our peace is very commun ; but oh ! how rare is it to meet with a particular , explicite , real Assent to the things of our peace , formally considered ? Do not the most of Professors yield only a human , natural , or traditional Assent to Divine , supernatural Truths and Mysteries ? Multitudes now adays receive the Word of God ; but how ? is it not as the word of men , i. e , as clothed with human Autoritie , or the evidence of reason ; not as the Word of God , 1 Thes . 2. 13 ? A confused , suspense , reeling assent to evangelic Doctrines is very commun ; but is not a distinct , fixed , deep , welgrounded assent as rare ? Oh! how superficial , and feeble is most mens assent to the good things of their peace ? Or if some awakened consciences arise higher , to a more complete and deep assent ; yet , alas ! how legal is their assent , even to evangelic Truths ? How hard is it even for true Believers , much more for those who have only commun faith , to see sin as sin , and not to fal under a legal spirit of Bondage ? To assent to the truths of the Gospel , when Conscience is fired with the terrors of the Law , is no great pain : but oh ! how painful a thing is it , to assent to Gospel truths , from an inward feeling apprehension of their own worth and excellence ? To assent to the Doctrines of the Gospel is commun : but is it not as commun to dissent from the duties of the Gospel , which in divine estimation is but a dead faith ? How few have impressions suitable to their faith ? How few are there among the croud of Believers , who have an admiring assent , an high estime , and right valuation of the good things that belong unto their peace ? It is indeed very facile to yield a barren , lazy , dead assent to Evangelic Notions ; but oh ! how difficult is it to arrive unto a fruitful , vigorous , lively , efficacious , practic assent , such as may forme , and transforme the heart into the very image of those good things we assent unto ? So also for Consent , it is very commun and easie for convinced sinners to be induced to make some indeliberate , involuntary , partial , imperfect election of Christ , and other good things that belong to their peace ; but oh ! how rare and difficult is it to attain unto a chearful , speedy , complete and fixed closure with Christ , on his own termes , as offered in the Gospel ? Is it not commun with many to adhere to Christ in Profession , but to lust in Affection ? How many commun Believers give Christ good words ; but give their hearts to some Idol-lover ? Do not too many also pretend subjection to Christ , and his soverain pleasure ; but really intend subjection to no other Lord than their own Lusts ? How many seem to depend wholly on Christ for Grace , who yet secretly lean on their own understandings , and good wils ? O that men would believe , what a difficult thing it is to believe aright ? Alas ! how violent is the motion of Faith ? How much against corrupt nature are the supernatural acts of Faith ? Was there ever a greater miracle under Heaven , excepting the Incarnation of the Son of God , than the working of faith in an unbelieving heart ? Is not every saving faith a standing Miracle ? Oh! what a contradiction is it to carnal wisdome , and corrupt Nature , to assent and consent to the imputed righteousnesse of Christ ? What a painful thing is it to carnal hearts , to part with right eyes , and right hands , every beloved lust for Christ ? How many thousand ways are there to Unbelief or commun faith , but oh ! how narrow , yea indivisible is the way to saving faith ? Commun faith growes among roses , but Saving faith among thornes . What a grand deceit therefore is it , to conceit Saving faith easie and commun ? Certainly he never yet believed aright , that has not in some mesure had experience , What a difficult thing it is to believe aright . 5. Hence likewise we may conclude , That Believers themselves , have many Reliques and Remains of Vnbelief in them , Alas ! how much darknesse is there mixed with their Notions , of the good things that belong to their peace ? How much dissent is there in their assent to Evangelic truths ? It s true , they dare not , when they are themselves , reject the good things of their peace ; ay , but do they not too oft neglect , and undervalue the same ? Are their Apprehensions , and Impressions suitable to the worth of those objects they believe ? How then comes it to passe , that on the interposure of some tentation , they turne aside to lying Vanities ? Are not Believers themselves oft very confused , and instable in their assent to evangelic Mysteries ? Yea , have they not sometimes many prevalent suspensions , hesitations , and douts touching the sacred Scriptures , and their Divine Autoritie ? How oft have many sincere Believers been violently assaulted with Atheistic thoughts , that there is no God ? What a sealed Book , and dark saying is the whole Gospel , to many afflicted Consciences , in times of Desertion ? In times of distresse , how oft doth their Faith question the realitie of the Promisses ? What 's the reason why many true Believers are so much shaken , in some difficult cases , but because they do not bottome their Souls on the immutable faithfulnesse of God in his Promisses ? Are not the gracious offers of the Covenant most rich , abundant , and free ? How then comes it to passe , that Believers are so poor and low in Grace ? Is it not from their want of Faith , to draw out that fulnesse that is contained in , and offered by the Covenant ? Have not Believers Gods immutable Word , Oath , and Fidelitie to confirme his Covenant ? And yet , lo ! How backward are they to trust him in any straits ? How frequently do Believers stagger in their adherence unto Christ ? How much are they off and on , up and down , fast and loose with Christ ? How little are they acquainted with the applicatorie , appropriating Acts of Faith ? What great things might Believers receive from Christ , had they but a great faith to expect and receive them ? How seldome are the most of Believers in realising believing views of approching Glories ? What obscure , and strained notions have they of Eternitie ? Had we eternitie in our eye and heart , how would the view thereof darken the glorie of this lower world ? Did Believers eye much their home , how vigilant , active , and vigorous would they be in their way thither ? Life and death are the same thing to one that daily expects the coming of his Lord : But oh ! How apt are Believers themselves to put far from them that great day ? Were not the the wise Virgins overtaken with fits of slumber aswel as the foolish ? Again how little can the most of Believers acquiesce and rest satisfied in Christ , as the alone spring , and mater of their life ? Do they not sometimes conceit , that there is some grace , or other good , to be found out of Christ ? And are they not hereby oft inveigled to wander from Christ ? Ought not the heart to be where the treasure is ? And is not the Believers treasure in Christ ? How then comes it to passe , that he is so little satisfied in Christ , but for want of faith in him ? Moreover , how short-spirited and impatient are many Believers ? What confined and narrow hearts have they under the crosse ? Do not the length , and weight of their burdens oft make them extreme short-spirited , as Exod. 6. 9. for shortnesse of Spirit ? So Num. 21. 4. its said , They were short-spirited , because of the way , i. e , the length of their sufferings shortned their spirits ; they could not in patience possesse their souls : and many of them were true Believers for the main . Oh! how soon do such short-spirited Believers despond , and sink under their burdens ? What faintings under duties are they obnoxious unto ? How straitned are their spirits as to present , or expected mercies ? What murmurs and discontents have they against the Yoke , and Crosse of Christ ? Yea , how dissolute , soft , and feeble are they in resistance of Tentations ? How timorous and faint-hearted at the approche of difficulties ? Whence procede Believers black and dismal Imaginations under Desertions , but from their Unbelief ? Is is not hence also that they are so humorous , and il-minded towards Christ ; so apt to raise black lies and slanders of him ? Do not their unbelieving hearts change Christ into another Christ , by covering his face with a masque of hatred and displeasure ? Oh! How much are the sinews of many poor believing souls shrunk ; how much are their spirits cramped and dispirited by Unbelief , specially in cases of soul-trouble or tentation ? So great is the prevalence of Unbelief in many sound Believers . 6. Hence we may further collect , That Vnbelief is a sin of the first Magnitude , a great mysterie of Iniquitie ; the greatest Monster that ever was . This naturally flows from the former Idea and explication of Unbelief : For if the character and nature of Unbelief be so comprehensive ; if it seize so much on the vitals of the soul , then certainly it must needs have a very maligne and venimous influence on al sin ; yea , it must contain in it the malignitie , and poison of al sin . Oh! What a prodigious Sin is Unbelief ? What Abysses and depths of iniquitie are there in the bowels of it ? We have seen how it infuseth itself into the whole soul , and dispirits al the faculties thereof ; Oh! what darknesses and mists doth it infuse into the mind ? How foolish and sottish doth it make sinners ? What grand mistakes and prejudices doth it breed , touching al the good things of our peace ? How stupid and senselesse doth it make conscience ? What a world of securitie , and false peace doth it produce ? What made the old world so secure before the Deluge came , and swept them al away , but their Unbelief ? How comes it to passe that both wise and foolish Virgins slumber , before the coming of the Bridegroom , but from their Unbelief ? What makes sinners so stout-hearted and opposite to the righteousnesse of Christ , but their Infidelitie , Isai . 46. 12 ? How comes it to passe that Sinners are so inflexible as to al Chrsts gracious offers , but flexible towards sin , and its allurements ? What is it that fortifies the heart so much in its adherence to Idols , and false objects of trust ? What makes mens wils so rebellions against Christ , yea destroyeth obedience in the principal root thereof ? Are not al these the fruits of Unbelief ? Oh! What a lazy , slothful , remisse , and softnatured thing is Unbelief , as to al that is good ? And yet how vigorous and active is it in , and for the production of al sin ? Yea , is not Unbelief virtually al sin ? Doth it not breed , preserve , foment , incourage , actuate , and spirit al sin ? Whence procede the great errors of mens minds , hearts , and lives but from Infidelitie ? How comes it to passe that sinners are so hasty in snatching at present goods , but so slow-hearted and backward in closing with the good things of their peace ? Surely it is from Unbelief . Whence spring mens confusions , and distractions of heart in times of trouble , but from their Unbelief ? Whence also springs al that formalitie , and deadnesse in duties , but from Unbelief ? Is not this also the cause of mens hypocrisie both in heart and life ? Oh! what a world of irregular and exorbitant passions doth Unbelief worke in mens hearts ? What makes the sensual world so tenacious in adhering to sensible good , but their Unbelief , as to good things hoped for ? May not then every sin deservedly cal Unbelief , father ? Is not this sin of Infidelitie to be found at the end of every sin ? Whence spring the main exorbitances , and distempers of mens hearts and lives , but from Infidelitie ? Men discourse variously what was the first sin by which Adam fel ; but have we not much reason to believe , that Unbelief was Adams first sin , which opened the dore to al sin and miserie ? For had not Adam disbelieved the Word of God , which threatned him in the day that he did eat of the forbidden fruit he should die , he had not believed Satan . And as Unbelief at first opened the dore to al sin , so doth it not stil hearten , and improve al sin ? Yea , is it not the prodigious womb of al sin ? Yea , has it not more of sin than any , or al other sins ? It s true , scandalous sins have more of Infamie ; but has not Infidelitie more of obliquitie , and guilt in it ? Is not that the greatest sin , which is against the greatest Laws , and Obligations ? And is not Infidelitie against the greatest Obligations that ever were , even a Covenant of Grace ; which makes such free , such ful , such rich , such suitable , such general , such importunate , such heart-satisfying offers of Grace ? And can there be a greater law , than the Mediators evangelic law ; which is composed of such sweet alluring precepts , and promisses ? and yet lo ! how doth Unbelief oppose the royal Law of Christ ? Oh! what a world of rebellion lies wrapt up in the bowels of Infidelitie ? How doth it scorne , reject , yea spurne at bowels of evangelic Love , and Grace ? Yea , is it not extremely opposite to al the principles of obedience ? Is there not also abundance of Idolatrie in Infidelitie ? Can there be a worse Idol than self idolised ? And doth not every Unbeliever idolise his own carnal wisdome , his proud wil , his commun gifts , his self-sufficience , his legal Righteousnesses , and seeming good duties ? Is not the Unbelievers self-dependence the worst piece of Idolatrie ? Doth not every Unbeliever by depending on himself , as his first principle , and last end , make himself his God ? Again is there not an Hel of Blasphemie in Infidelitie ? Doth not every Unbeliever , by his secret , or open murmurs against God raise many black lies , and scandals on God ? Yea , what are the Unbelievers discontents against God , but , in the Scriptures account , a cursing of God , as Job 1. 11 , 22 ? Lastly is there not a world of Atheisme in al Infidelitie ? Doth not Unbelief , at one stroke , take away the Scriptures , God , and Christ , and al the good things of our peace ? As the Unbeliever doth by his self-dependence deifie himself , so doth he not also by the same undeifie the true God ? Thus we see what a prodigious monstrous sin Unbelief is . 7. This Notion of Infidelitie , as before explicated , Justifies God , in his most severe procedures against al Vnbelievers . Alas ! what blame may be laid upon the holy God , for hiding the things of his peace from the Unbelievers eyes , when as he wilfully shuts his eyes against them ? Has the Unbeliever any thing to object against Christ , for not healing his wounded soul , seing he wilfully rejects the Medicinal Grace , and Bloud of Christ , which are the only remedies for his healing ? If sinners wil justifie their unbelief , which is so much condemned by God , is it not just with God to condemne them for it ? So long as Unbelievers despise Gospel-love , and Mercie , is it not just that Gospel-vengeance take hold of them ? What more equitable than that such perish in their sins , who resist al the sweet attractives and allurements of Grace , by which Christ endeavors to draw them out of sin and miserie ? Doth not Infidelitie dispirit and make void al Ordinances , and means of Salvation ? Who then can be blamed , but the Unbeliever , for his own damnation ? Is not Infidelitie the highest Treason against Heaven ? Can then any punishment be too severe for it ? Doth not Unbelief , as has been intimated , darken al the glorious Attributes of God ? Is not the wisdome of God estimed mere folie by it ? Doth it not rebel against the Soveraintie of God , by placing the sinners wil above it ? Doth it not make the Faithfulnesse of God unfaithful ; Yea , give the lie to it , by questioning the truth of his Promisses , 1 John 5. 10 ? Oh! how warme , how large , how tender , how rolling are the Bowels of Free-grace towards sinners ? But doth not Unbelief spurne at those bowels , by shutting the heart against them ? Is not the Omnipotence of God limited , yea counted mere Impotence by Infidelitie , Isai . 40. 27 , 28 , 29 ? How doth it likewise trample on the patience , and forbearance of God ? Is it not then most righteous , that the great God , who is thus injured , and abused by Infidelitie , should revenge his own quarrel thereon ? Again , how doth Infidelitie slander , reproche , and undermine Christ , the great Mediator of Life and Salvation ? Is not Christ the greatest Institute and Ordinance of God ? Is he not appointed by God as the alone Savior of Mankind ? And yet , lo ! how do Unbelievers reproche and oppose him ? Is not Christ greatly undervalued , when his gracious offers are rejected ? Can we abuse Christ more , than by opposing the good things offered by him ? Is it not a bloudy crime to meet Christ's Grace with resistance ? Oh! what an Hel of Iniquity lies in this sin of Unbelief , in that it is a despising of Christ's bleeding , drawing Love ? Is any sin a greater burden , and pain to Christ than Infidelitie ? Is he not hereby wearied , Esa . 7. 13 ? Yea , is not Christ greatly mocqued , and slandered by Unbelief ? Yea , doth not Infidelitie rob Christ of al his Mediatorie Offices , and Perfections ? Yea , is it not the sorest Crucifixion of Christ ? Did not Judas , the Jews , and Pilate pierce Christ more sorely by their Unbelief , than by their acts of betraying , and condemning him ? Now if Infidelitie be so injurious to Christ , is it not just with him to vindicate such injuries ? Yea , indeed , What are al the Unbelievers jugements and torments , but such as he electively , and voluntarily draws upon himself ? Are any Evangelic Unbelievers damned , but such as wilfully elect Death before Life ? Do not al they that reject Christ , electively embrace Death , Prov. 8. 36 ? And has the Unbeliever any reason to complain against God for condemning of him , seing he is unwilling to be saved ? Is not this the main that Christ expects from evangelic Unbelievers , that they willingly accept Grace offered to them ? And if they wil not , who is to be blamed , but their own perverse stubborne wils ? Do not they deservedly perish , who wilfully perish ? If sinners wil be so cruel , so bloudy-minded , as to murder their own souls by unbelief , they must blame none but themselves for their ruine : the righteous God is sufficiently vindicated from any imputation against him . Oh! how wil this silence , and seal up the lips of Unbelievers unto al eternitie , that Grace and Life was offered to them , but they voluntarily chose death before life ? What pleas can such have , why they should not be damned , seing they wilfully rush into ways that lead to damnation ? CHAP. IX . Practic Uses . 1. Studie the Mysterie and Causes of Infidelitie . 2. Lament over the prevalence of it . 3. Examine how far it prevails . 4. Abjure it as the worst Hel. 5. Pursue Faith as the highest Interest , and Spring of the Divine Life . WE now procede to a more close , and practic Application of these general Notions of Infidelitie . And the first Vse we shal make of this Doctrine , is , by way of general Advice unto al , both Believers and Unbelievers , to studie much the black nature , and venimous Influences of Infidelitie . Certainly , if Sinners were but wel acquainted with that Mysterie of Iniquitie , that is wrapt up in the bowels of Infidelitie ; and how pernicious this sin is to their souls , were it possible that they could please themselves in it as they do ? Alas ! Can we imagine , that Unbelievers would sit down so quietly under the chains & fetters of their unbelief , were they but in a serious manner apprehensive of it ? But ah ! here lies the great damning sin , and miserie of the Unbelieving World , men are not deeply and feelingly sensible of the burden , and stings of an unbelieving heart . How few are there , who observe and mourn under the secret veins of Infidelitie , that loge in their hearts ? Where is that soul that lamentes , day by day , his want of a particular , supernatural , spiritual , distinct , certain , firme , evangelic , ful , prevalent , affective , effective , and transformative Assent to the good things that belong to his peace ? Do not many great Professors seem to assent to the Mysteries of the Gospel , but yet really dissent from , or , at least not live up to them ? Have not many the name of Believers , who yet never felt the virtue , and efficace of faith ? Do not many pretend to a kindnesse for Christ , who yet secretly hate him in their hearts ? How few , yea very few , among the croud of professed Believers , live under the vital power of Faith ? May we not , without breach of Charitie , judge those to be under the power of Unbelief , who were never truly sensible of the power of it ? Is not Infidelitie , as it has been shown , the greatest sin , and therefore ought to have the greatest sense ? What is the main and first worke of the Spirit of Bondage but to convince the unbelieving world of their unbelief , as John 16. 9 ? And can men be convinced of it , unlesse they studie , and observe the nature and workings of it ? Why is it that the most of men do account Infidelitie so smal a sin , but because they never inquired into its black ugly Nature and Aggravations ? How comes it to passe , that many take part with their Unbelief , but because they are not sensible , what a mischievous pernicious thing it is ? Alas ! Did men studie , and believe what an hainous sin Infidelitie is , how would they abominate and loath it ? What speed would they make to be rid of it ? Yea , why is it that Believers themselves are so much under the prevalence of Unbelief , but because they have not that sense of its indwelling , and prevalence , which they ought to have ? Did Believers meditate much of , and mourne under the evils of an unbelieving heart , surely they would not be so much troubled with it as they are . Oh! What a rare thing is it for Believers to have a quick sense of Unbelief ? What better argument and marque can we have of a sound Believer , than a daily sense of , and humiliation for Unbelief ? Yea , is it not a good signe of much growth in Faith and other Graces , to be inwardly acquainted with , and troubled for the remains of Infidelitie dwelling in us ? Do not the best and most improved Christians usually complain most of this sin ? Oh! What an invisible , slie , and subtile sin is Infidelitie ? How long doth it lie lurking in the soul , before it be observed ? Doth it not , like some cunning Politicians , animate and encourage every sin , yet concele itself in al its actings ? Doth it not then greatly concerne al , both Believers and Unbelievers , to studie wel the Nature , Causes , and maligne Influences of Unbelief ? Oh! how much of Infidelitie might we find in every sin , were we but wel-skilled in the nature , and workings of it ? But , alas ! what Mysteries and Riddles are Unbelievers to themselves ? How unacquainted are they with the spiritual , cunning , and subtile turnings and windings of their unbelieving hearts ? Is it not then the great concerne of al , to be greatly intent on the studie of , and inquisition into the Nature , Operations , and Effects of Unbelief ? But above althings we should much contemplate , and inquire into the Causes of Infidelitie . Is not he the wisest Philosopher , who contemplates , and understands best the causes of things ? And do not men account him the most able Physician , who gives the best conjecture at the Causes of a Disease ? So in like manner may we not repute him among the most understanding Believers , who is best skilled in discerning the Causes of Unbelief ? Surely althings are best known in and by their Causes : O then ! if thou wilt understand the black nature of Infidelitie , studie and inquire narrowly into its Causes : Inquire into that Soverain , venimous , black darknesse , which dwels in Conscience , and makes al the good things of thy peace to disappear . Oh! What a Veil doth this thick spiritual darknesse draw on al the excellences of Christ ? How doth it stain al the Beautie , and Glorie of Evangelic offers , made to the unbelieving Soul ? Oh! what an efficacious influence hath the darknesse of Conscience , on the darknesse of Infidelitie ? Studie also how much carnal reason doth promote Infidelitie . What more contrary to Faith than carnal reason ? When men endeavor to mesure the Promisses , or Providences ; the Words , or Workes of God by carnal wisdome ; what black jealousies , and suspicions of Gods love , care , and faithfulnesse procede thence ? How is the Unbelievers heart filled with black ugly prejudices against Christ , and al the offers of his Grace ? The lesse of carnal reason , there is mixed with Faith , the more pure it is . Again observe how much carnal Securitie doth foment , and promote thine unbelief . Is not a secure Conscience ever an unbelieving Conscience ? When men consider not the things that belong to their peace , how can they understand , or believe them ? What made the old World so much disbelieve the approching Deluge of Gods wrath , but their wretched securitie ? It s true , Unbelief is oft the cause of carnal securitie , but is it not also as oft the effect of it ? Is not the Securitie of the wise and foolish Virgms , made a cause of their Infidelitie , Matthew 25. 5 ? Is not faith maintained by an inward , tender , feeling sense ; and Unbelief by the want of such a sense ? Further , take notice how much self-love doth feed , and nourish thine Unbelief ? What self-dependence and self-seeking it workes in thee ? How soft-natured , and faint-hearted as to Dutie , but stout-hearted and resolute against Christ , and al his gracious invitations , it makes thee ? Oh! Studie how much self-love fortifies thy heart against al the good things of thy peace ; but exposeth and layes it open to al the tentations of Sin and Satan . Consider also how much Spiritual Pride contributes to thine Infidelitie : Oh! how craftie and cunning is the pride of Infidelitie ? and how much are the Unbelievers bands strengthened hereby ? Meditate also on thy short-spiritednesse , and its venimous influence on thine unbelief : How contracted and narrow is the Unbelievers heart ? And how much is his unbelief promoted hereby ? A confined , short , straitned spirit is alwaies pusillanimous , feeble , and unbelieving , as Exod. 6. 9. Lastly , Examine if there be not some base , darling lust lurking at the bottome of thy wil , which secretly feeds , and fortifies thine unbelief . Oh! what large provision doth any beloved lust make for Infidelitie ? How much is its Throne maintained by it ? What stout arguments do darling lusts urge against Christ , and al his gracious offers ? These with some other are the principal causes , and most bitter roots of Infidelitie , the observation and discoverie of which , wil be of great use for the subduing of this sin . But the more ful Inquisition into the Causes of Infidelitie wil be the entire Subject of the second part of our Discourse touching Unbelief . 2. Another practic Improvement we may make of this Doctrine , is by way of sad Lamentation , and Humiliation for the prevalence of Infidelitie in the world , even among Professors . Is the Idea , or visage of Unbelief so black and ugly ? Are its Influences so venimous , and contagious ? How then comes it to passe , that this knowing world is enamored , and fallen in love with it ? Could any sober mind imagine , that a thing so deformed , and pernicious , should seem so amiable and desirable in the eyes of men ? Was it ever known , that the Leper was amorous of his Scabs ; or the Begger in love with his Rags ; or the Prisoner with his Fetters ; or the wounded Person with his bleeding Wounds ? How then comes it to passe , that the Christian world is so much amorous of , and delighted in Infidelitie ; which is the worst leprosie , povertie , deformitie , and miserie , that the Soul partakes of ? Yea , how comes it to passe , that Believers themselves have such reliques and remains of Unbelief in them ; and that in such days as these are , wherein Evangelic Light , Love , and Grace so much abound ? Hath not our blessed Lord taken al the courses and means that may be , to cure men of their Infidelitie ? As to the encouragements and motives to believe , doth he not shew himself as kind as kind may be ? Has he not given al manner of warrants , yea commands for men to believe ? Doth not the Covenant of Grace give as good law-right , as may be , for al that wil to come and embrace the good things that belong to their peace ? Are not the offers of the Covenant general , free , abundant , and most affectionate ? Is not Christ more willing to save , than sinners are to be saved ? As to means , what can God do more , than he has , in saying , Here is my Son , my Spirit , my Gospel , and al the good things of My peace ; take al , and welcome ? And are not the termes on which al these good things are offered , most easie to any that is but really willing to be happy ? Yea , are not the means vouchsafed by God , to cure our Infidelitie in these lightsome days , much greater , than in former days ? whence then is it , that men continue in their Infidelitie , and that with so much delight ? Has Christ condescended so low in the offers of his Grace , and do sinners still persist in their rejecting , or not improving such rich and gracious offers ? Oh! What mater of sad contemplation , and Lamentation is here ? How ought every eye to weep apart , and every heart to bleed apart , for personal , domestic , Ecclesiastic , and National Infidelitie ? Alas ! how true , too true , is that prediction of our Omniscient Lord , touching these last days , Luke 18. 8. Neverthelesse when the Son of Man cometh , shal he find faith on the earth ? Who knows how near this coming of the Son of Man may be ? May we not conjecture , that some great coming of the Son of Man cannot be far off , because faith is so much departed from the earth ? Was there ever , since the coming of our Lord in the flesh , more light , and yet more Atheisme in the world ? Is not the disbelief of the main Articles of our faith , the only faith and belief that is to be found among some ? Are not al the great fundamentals and vitals of faith struck at by some , who would count it an high affront to be judged Unbelievers ? Yea , to come nearer home , have we not cause to fear , that many , who passe for shining Believers , wil one day appear to be rotten-hearted Unbelievers ? Yea , to leave others to their supreme Judge , have we not al cause to lay our hands on our hearts , and condemne our selves of much Infidelitie ? If thou art not sensible of much Unbelief indwelling in thee , is it not a sad Symtome , that thou hast nothing , or at best , but very little of true Faith in thy heart ? May we not safely say , That he never truely mourned for any sin , who never mourned for Infidelitie , which is at the end of every Sin ? Oh! what lamentable ruines has Unbelief brought on many flourishing Churches ? And may we expect to be exemted from the like strokes of Divine justice , unlesse we lament , and mourn over our Unbelief , which deserves the same ? Take these Motives to provoke thine heart to a deep Lamentation and Humiliation for thine own , and other mens unbelief . ( 1 ) Unbelief is , as has been said , the greatest Sin , and therefore ought to worke in us the greatest sense and humiliation . ( 2 ) If thine heart be not deeply humbled for thine Unbelief , thou wilt soon be overcome by it . ( 3 ) The more thy soul is melted under the sense of Unbelief , the more evangelic and spiritual it is . What better marque is there of a spiritual , yea of a believing heart , than a deep sense of , and humiliation for Unbelief ? It is a great proof of our Faith , yea , of an eminence in Faith , to mourne greatly under Unbelief . ( 4 ) A little unbelief in Believers is much worse than much unbelief in others ; because Believers have greater Obligations , Encouragements , Assistances , and Means to believe . ( 5 ) Not to be humbled for the Unbelief of others , whether Churches , or State , is to partake with them in their sin ; and so to expose our selves to their approching jugements , at least temporal . 3. This lays a deep and essential obligation on al , to examine accurately , how far they fal under the Guilt and Power of Infidelitie . If the Nature of Unbelief be such , as hath been described , then surely it concernes al to examine how far it prevails in them . Doth not the great Ressemblance that there is between saving Faith and commun , oblige al to trie of what stampe , and make their faith is ? Alas ! how much commun Assent is there , which passeth for saving ? What a great verisimilitude , or likenesse is there between the notional Assent of Unbelievers , and real Assent of true Believers ? Do not many knowing Professors seem to receive the Word of God , as the Word of God , who yet indeed receive it only as the word of men ? Have not many contemplative Professors sublime , and raised Apprehensions of spiritual Mysteries , and yet al the while their assent to them is but carnal and natural ? Do not some seem deeply convinced of , and confirmed in evangelic reports , who yet yield but a legal , staggering assent thereto ? Doth not the vigor and strength of many mens assent arise from some transient worke of the Spirit of Bondage , rather than from a deep apprehension , and valuation of Evangelic objects , which they assent unto ? Again , how easy is it for men to be mistasten in their Consent to the good things of their peace ? Do not many seem very forward in electing of Christ , who yet retain secret reserves for some beloved Idol ? Are not too many , from the force of legal convictions , compelled to close with Christ , who yet secretly hate him at heart ? How many adhere to Christ in Profession , and yet adhere to the world , or lust in Affection ? Are there not many , who seem to recumb and lean on Christ for life , but yet really recumb , and lean upon self ? Oh! what a world of convinced sinners take up with a spurious or commun faith instead of saving ? How dreadfully do millions of Unbelievers delude themselves with a sick dream , and shadow of commun faith ? Alas ! what an easie mater is it for Professors , in these knowing times , to mistake commun faith for saving ? to deceive themselves and and others with a forme or picture of faith , and yet to remain under the real power of Unbelief ? It is indeed very difficult to gain a true solid divine Faith : but oh ! how easie is it to take up with a seeming faith ; which yet shal look as much like saving faith as may be ? Oh! how securely doth Infidelitie lurke in many poor souls , under the vizard of Faith ? Doth not commun faith oft look so demurely , as that you can very hardly discerne its difference from saving ? Are not the most of Professors too soon satisfied in their own faith ? Do not multitudes of awakened sinners lay their consciences asleep , or amuse themselves with the apparences of faith ? Is not every Unbeliever , yea Believer also , a mysterie to himself ? How much then are we al concerned to make a narrow scrutinie into our hearts , and to examine whether our Faith be of the right kind ? Oh! What a foolish and dangerous thing is it , for any to deceive themselves with false Images and Apparences of Faith ? Is not the least error here fundamental ? Alas ! What a poor felicitie is it , to steal silently to hel , in a fond persuasion of being Believers , when as our faith hath no foundation , but in our own sick dreaming Phantasies ? Of what use wil a Forme of Faith , without the Power of it be , unlesse to sinke us deeper into Hel ? To have a Notion of Faith , and yet to live under the practice of Unbelief , what wil this serve for , but to concele , and fortifie hypocrisie , and al manner of spiritual lusts in the heart ? Doth not this then further oblige us , to examine strictly what we are as to Faith and Infidelitie ? Again , if after al this men wil not examine and use the means to discover their state , are not such willingly deceived ? And if men are willingly deceived in this particular , do not they willingly perish ? And oh ! What a sting wil this be to torment wilful Unbelievers in Hel , that they were so willing , and took so much pains to deceive themselves with a mere semblance , and shadow of faith ; but were no way willing , and took no pains to examine their hearts , thereby to undeceive themselves , and lay a foundation for saving Faith ? Wil not this make the Evangelic Unbelievers Hel seven times hotter than al other Hels , that he took so much pains to deceive and ruine his soul ; but was not willing to take a little pains to undeceive , and save his soul ? Oh! What cruel self-murder is this ? Doth it not then nearly , and greatly concerne us al to make a very curious examen , and strict research into our hearts , touching our faith , whether it be saving , or only commun ? O that Professors would put such Questions as these , unto their Consciences , and never desist , til they have brought the whole to some good issue . It s true , I have a Notion and Forme of faith ; but have I indeed the real Power and Virtue of Faith ? Am I not rather under the Dominion and Prevalence of Infidelitie ? I assent to some words of God that are agreable ; but do I not dissent from some other which disagree with , and crosse my lusts ? I do receive the word of faith ; but have I Faith mixed with the word I receive ? Mine awakened Conscience attendes to the joyful sound of the Gospel ; but doth not my lustful heart attend as much to allurements of lust ? The Peace of the Gospel is pleasing to my wounded Conscience ; but are not the duties of the Gospel displeasing to my rebellious heart ? My mind hath some estime for the good things of my peace ; but has it not as great estime for the good things of this world ? Have I a right valuation of those things I hope for ? Mine assent to Evangelic truths , and Mysteries seems firme and strong ; ay , but doth it leave suitable impressions on mine heart ? Is it vigorous , affective , and active ? Doth it kil my lust , and give life unto my soul ? Moreover , O my soul , thou seemest to have a good liking to Jesus , the Savior ; ay , but hast thou as good a mind to Christ , i. e , as anointed by the Father to be King over thy lusts , person , and goods ? Art thou brought over to a voluntarie , free , cordial , complete , and fixed closure with him , as offered in the Gospel ? Canst thou take a whole Christ , with thy whole heart , and that for ever ? Doest thou give Christ that place in the Intention and Bent of thy Wil , which belongs to him ? Hath his Lave and Grace the Soverain dominion over thy Wil ? And is thy wil bended to a correspondence with his Divine Wil ? Canst thou be content to be nothing , that Christ may be althings to thee ? Is his Glorie thy last and utmost end ? And is it thy joy to see althings to suit with his end , though they may crosse thine own private ends ? Wil nothing but Christ content thee ? Art thou restlesse ' til thou attainest to the enjoyment of him ? Is this the grand motive of thy seeking after Christ , that thy good is laid up in Him , and not in thy self ? And art thou wholly for Christ , as he is wholly for thee ? Doest thou adhere to Him with a plenitude of Wil , as the Iron to the Loadstone ? Canst thou do much for , and yet trust in nothing but Christ ? Art thou obsequious and obedient to the Spirits dictates , as to thy supreme Conductor and Director ? And when thou comest short of honoring Christ by Obedience , doest thou honor Him by humble acknowlegement , and Dependence ? Canst thou wait on , and adhere to Christ in his Ordinances , albeit thou feelest no sensible impartments of comfort , peace , and quickening ? These , or such like questions , which take in the spirit and life of Faith , thou shouldest frequently put to thy soul , and never desist from urging of them , ' til thou hast brought the question to this Conclusion , Whether thou art a true Believer or not ? If thou desirest more expresse rules to examine thy state by , then take those mentioned in the foregoing Chapter , Corollarie 2. touching the Differences between saving Faith and commun : Whereby thou mayest , with the concurrence of Divine illumination , arrive to a wel-grounded persuasion , Whether thy faith be only commun , or saving . ( 4. ) This also affordes mater of exhortation unto al , to abjure and abandon Infidelitie , as the worst enemie in the world ; yea , worse than Satan , or Hel itself . Can there be a worse enemie , than that which deprives us of our chiefest good ? And is not this the grand design of Infidelitie ? Yea , doth it not put a bar to al Mercie , but open the dore to al Sin and Miserie ? How sottish , and foolish doth it make Sinners ? What a dul , lazy , remisse , loitering spirit doth it breed in Men ? Yea , how negligent , slow-hearted , and backward to whatever is good , are Believers themselves , so far as Unbelief prevails on them , Luk. 24. 23 ? O! how doth it slug mens spirits in whatever good they are about ? What a clog is it to the soul in al its spiritual Exercices ? How doth it crampe , and dispirit the Affections , those feet of the Soul ? What stubbornesse , rebellion , and obstinace doth it infuse into the Wil ? How much doth it distract , deaden , and harden the heart in al duties ? How lean , poor , and barren in Grace , and gracious fruits are many Believers , by reason of their prevalent Unbelief ? Doth it not also take off the Beautie , Lustre , and Sweetnesse of Mercies received , or expected ? Oh! how bitter are many sweet Mercies when mixed with Infidelitie ? Yea , doth it not turne al Mercies into Curses , to those who are under the complete dominion of it , as Rom. 11. 9 ? And how many choise Mercies are Believers deprived of by reason of their Unbelief ? Whence spring their groundlesse troubles of Consciences ; their misjugements , and mistakes about their state ; their heart-faintings , sinking discouragements , and despondences under Desertion ; their hard and scandalous thoughts of Christ , his Heart , and Dispensations towards them , but from their Infidelitie ? Oh! What a sting doth it put into al afflictions ? How burdensome , and irkesome is the Crosse of Christ to the unbelieving heart ? How sweet and easy is the bitter , heavy Crosse so far as Faith prevails ? But , oh ! What a troublesome , vexatious neighbor is Infidelitie ? How doth it torment the heart , and cause it to pine away , and consume to nothing , even under groundlesse expectations , and needlesse fears of trouble ? May it not become a true Proverb , Much Infidelitie , and much Sorrow ? How do afflictions pinch , and gal unbelieving spirits ? How unable are such to see any good in afflictions ? What need have afflicted persons of Faith ? Again , how soon doth Infidelitie betray us into the hands of every Tentation ? Faith hath Omnipotence engaged for its assistance : but oh ! what a poor , impotent thing is Unbelief ? How unable is it to to conflict with smal Tentations ? Satan is oft the father , but is not Unbelief the mother of al Tentations ? What made Adam and Eve yield to Satan's tentation , but their Infidelitie ? Was not this also that which made Judas betray , Peter denie , and the Jews crucifie the Lord of Glorie ? It s true , when the Tentation is asleep , the unrighteous man is righteous ; the unclean person is chaste ; the passionate man is meek ; the invidious man is kind ; the avaricious man is liberal ; the unfaithful man is faithful : but oh ! when the tentation is awakened , how soon doth Unbelief betray the heart into the hands of these , or the like corruptions ? Thinke not thy self secure from the prevalence of any Tentation , so long as thou art under the prevalence of Infidelitie . Alas ! how soon is Tentation fired by Unbelief ? but oh ! How is the believing soul , that by faith adheres to Christ , strongly fortified , and armed against the most violent Tentations ? Moreover , how are the main breaches of our lives maintained , and improved by Infidelitie ? What departures from God , what turnings aside from , or remisnesses in Duties are Unbelievers exposed unto ? Doth not Unbelief cut the Sinews , and Nerves of al evangelic Obedience ? Doth it not let out the vital spirits , & heart-bloud of al good Inclination and affections ? Is not the very root , and seminal virtue of good Intentions withered and blasted hereby ? How much beneath the least evangelic dutie is the unbelieving soul ? How doth Unbelief poison many good Inclinations ? Oh! what a venimous maligne thing is Unbelief ? How doth it infuse a malignitie , and poison into al the parts of the Soul ? Is not the spirit of the mind , the most noble part of the soul , envelopped , or wrapt up in contagious black darknesse by it ? Are not al the faculties of the soul spoiled of their vigor , beautie , harmonie , order , and exercices by Unbelief ? Oh! What a bloudy , hard-hearted , soul-murdering sin is it ? How doth it compel the Sinner to embrew his hands in his own bloud ; to sheath a sword in his own bowels , by a wilful rejection of Evangelic offers ? How welcontented is it to see the Unbelievers sentence of condemnation subscribed , and sealed with the Mediators dreadful curse , John 3. 18 ? What flames of vengeance ; what treasures of wrath doth Infidelitie treasure up against the day of wrath , Rom. 2. 5. 2 Thes . 1. 7 , 8 , 9 ? How patient is it , whiles Satan claps on the chains , and fetters of spiritual slumber , and hardnesse of heart on the Sinners legs ? How willing is it to see the poor Unbeliever famished and starved , amidst the rich and sumtuous feasts of evangelic Grace , and Mercie ? Has not Christ made a plentiful , and costly feast for Sinners ? And is he not extreme free , and cordial in his Invitations ? How then comes it to passe that Sinners come not to it when invited ? Why , is it not Unbelief , that keeps them back , and that as it were by hairs , namely some poor and foolish excuses , Mat. 22. 1-6 ? Oh! how studious , and ready is Infidelitie to shift it self of Christ , and al the good things of its peace , offered to it ? What silly excuses , and pretences doth it make , to put off Christ , and his evangelic offers ? What little reason , or cause have Unbelievers to object against Christs gracious offers ? Are not Christs armes open to receive them , when they come ? Yea , Doth he not , day by day , cal upon , and importune them to come unto him , Prov. 1. 20-25 ? Did he ever refuse , or look strangely on any that came unto him ? Yea , is he not more willing to receive Sinners , than they are to come unto him ? or , are the flames of Hel more elegible , than the joys of Heaven ? Is the Vassalage of Satan more desirable , than the Libertie of the Sons of God ? Is there so much Beautie in Sin , as to make men desire it before the Beauties of Holinesse ? Are the Remorses , and Stings of the worme of Conscience more agreable , and pleasing , than peace of Conscience , and the smiles of Divine Love ? If not , how comes it to passe , that Sinners choose the evil , and refuse the good offered to them ? Oh! is not Infidelitie the cause of al this miserie ? Is not Christ's hand , and heart open towards Sinners ; but are not their hearts shut against him by Unbelief ? Is there any thing in Christ , or his evangelic offers that keeps men from believing ? O then ! What an irrational , sottish , perverse , cruel sin is Unbelief ? What a world of miserie doth it bring on Sinners ? How justly doth Christ pronounce a sentence of death against them , who wilfully reject his offers , and means of life ? Alas ! how is it possible that Salvation itself should save such , so long as they wilfully spurne at the offers of Salvation ? Is there any sin that doth more directly oppose Salvation by Christ , than Unbelief ? Christ comes , by his Evangelic offers of Grace , to draw the Unbelievers heart unto him ; but oh ! how doth he draw back ? Yea , how doth his unbelief oppose Christ , as He comes clothed with Grace , Love , and Pitie ? And can Unbelievers expect , that Christ should passe by such affronts , and indignities , without severe punishments ? Doth any thing more provoke Christ , than to have his bowels , and compassions towards Sinners spurned at ? Cannot he put up any injuries better than this ? Is not Unbelief the most cruel , and bloudie enemie in the world , in that it takes away not only the active power of doing good , but also the passive power of receiving good , when offered ? Is not this the language of Infidelitie , Lord , I need not , I desire not thy Grace ; keep it to thy self : I have wherewith of mine own , to supplie my needs ; I can make a shift with mine own righteousnesse , to clothe my nakednesse ; with the balsame of mine own good workes to heal my wounds , &c. And as Infidelitie thus puts a bar to al Grace and Mercie ; So also doth it not open the dore to al the jugements of God ? Are not the most severe Plagues of God entailed on Infidelitie ? Doth not this sin provoke God to curse mens blessings ? Doth it not also cut us off from many promissed Mercies ? Yea , how severely hath God punished this sin in his own people ? Was not Moses an holy man , deprived of entring into Canaan for one act of unbelief ? Oh! how deep doth Gods wrath sinke into the unbelievers soul ? How many flourishing Churches have been deprived of the Gospel , and means of Grace for their Infidelitie ? Or suppose , that God continues some means of Grace , yet doth not Unbelief turne them into means of hardening ? When men wil not believe the Gospel , how oft doth Christ leave such to a spirit of error , to believe lies ? Yea , doth not Infidelitie continued in , oft cause Christ to give up such to their own lusts ; which break forth sometimes into scandalous sins ? Yea , how oft doth Christ deliver up impenitent , obstinate Unbelievers , to a spirit of slumber , judicial hardnesse , and al manner of Divine vengeance ? Are these the effects of Infidelitie ? Is there so much sin , and self-murder , wrapt up in its bowels ? and are there so many Curses and Plagues , both temporal , spiritual , and eternal , entailed on it ? May we not then , without any injustice , conclude , that Unbelief is the worst enemie we have in the world ? Doth not our Infidelitie give us more pain and trouble than al other enemies ? Oh! then how should we , with fire and sword , persecute Unbelief , as our most mortal enemie ? Can we be too severe against such a deadly enemie ? Is not al pitie and compassion that we shew towards Unbelief , the greatest crueltie that may be to our own souls ? Why should we then cease our Indignation and Revenge against Unbelief , ' til we have let out its heart-bloud ? Remember , the more you pitie , & spare it , the more cruel you are to your selves . 5. This also layes an essential and strong obligation on al , both Believers and Vnbelievers , to put an high value on Faith ; and to pursue after it , as their supreme Interest , and Concerne . Surely , if Infidelitie be so prodigious , and pernicious a Sin ; then , by a paritie of reason , Faith most be the most useful , and excellent Grace . Contraries much illustrate , and set off each other : And oh ! how doth the black deformed nature , and venimous qualities of Infidelitie set off the Beauties , and excellent qualities of Faith ? What a strange , and miraculous power , and efficace has Faith ? How doth it make things absent , present ; the invisible glories of the coming world visible ; as the visible glories of this world invisible and disapparent ? Yea , doth not faith appropriate to itself the whole of Gods Alsufficience and Omnipotence ; and so may , in a sober humble sense , be said to be in some sort alsufficient , and omnipotent ? For al that is in God , Faith , by a strange magnetic virtue , can applie to it self ; and thence it can do althings , so far as it has a Promisse to bottome on . Doth not the great God make himself a debtor to such as trust in Him ? How doth Faith rend a man from himself , without violence , or pain ? What more effectual to break al our Idols , and Images of jelousie , than saving Faith ? How doth it make al the beautie of the Creature to fade away , as a Sun-burned Flower ? Doth it not also dismount the Believer , and make him walke on foot , in al manner of self-abasement ? How soon doth the bottome of al sensible good fal out , when Faith comes into the Soul , and takes the Chair ? What doth more elevate and refine reason , than saving Faith ? Have not those that believe most , the deepest , and soundest reasons ? Who is the wiser man , The Believer that adheres to the First truth and chiefest good ; or the Unbeliever , who rejects the same , and adheres to Idols of time ? How doth Faith corroborate , and fortifie the Wil in what is good , by uniting of it to Christ , and the Divine wil ? What a sweet harmonie , and order doth it inspire into the Affections ? How doth it make the Believer to fear God under smiles , love him under frowns , hope in him under difficulties , wait for his returne under desertions ? Yea , when our affections are under the greatest disorder and confusion , doth not Faith oft draw peace and order out of it ? Is not Faith both food and physic ? Doth it not as wel feed Grace , as purge out sin ? Whence springeth the Christians union with Christ , but from Faith ? Could Christ and Sinners ever come together , unlesse Faith did unite them ? Can things contrarie be united , but by some efficacious bond of Union ? Was it ever known that there was a mariage between the living and the dead ? How then comes it to passe that the dead Sinner is espoused to a living Christ ? Is not this happy match , the alone miraculous effect of Faith , wrought by the Spirit of God ? And hence doth not Faith make God thine , as surely as thou art thine own ? And Faith having united the person to Christ , doth it not thence , by Grace derived from him , purifie the nature also , Acts 15. 9 ? And doth not Faith hence worke a miraculous change in the whole disposition of the soul , and conversation ? And as the member is naturally subject to the head , so doth not Faith subject the whole soul to Christ ? Whence also doth not the Believer entirely give up himself to Christ , as Christ gives up himself to the Believer ? Oh! how doth the believing Soul follow after , and adhere to Christ , by ineffable groans , and acts of Faith , though Christ may sometimes seem to depart from him ? How inquisitive is Faith to understand al the virtues of Christ , and to receive from him Grace for Grace ? What a violence is it to Faith to live , act , breath , speak and walke out of Christ ? What is it that keeps the heart , as a chast Virgin for Christ , but Faith ? Hence also Faith gives the soul solid peace in and with God : and oh ! How satisfying is this peace , which Faith gives ? What child-like confidence , and boldnesse ensues hereon ? And thence , how much is the soul satiated in communion with Christ , so far as Faith prevails ? What solaces , and delicious suavities doth the believing Soul , at times , receive from Christ ? What an active application is there on Christs part towards the Believer ; and passive application on the Believers part towards Christ ? How much is Faith delighted in trading with Heaven and Christ ? Is not this the main businesse of Faith to enjoy Christ , to live and die in him ? What is it that gives the soul an abode in Christ , and Christ in the soul , but Faith , as John 15. 5 ? Oh! What strong desires , and thirsts after Christ doth Faith worke in the soul ? Doth it not make the absence and presence of Christ , the mesure of bitter and sweet , of good and evil ? What more efficacious to draw forth every Grace in its exercice than Faith ? Unbelief is the spring of spiritual sloath and lazinesse ; but oh ! how vigorous , and active is Faith ? There is no Grace , or Dutie but it is made easy by Faith : How easy is the worke of Humiliation made by Faith : What makes divine Love more spriteful , and vigorous than Faith ? Yea , is not the whole of Christianitie contained in the bowels of Faith ? Is there any Grace required to the Divine life , which Faith cannot supplie us with ? Yea , Faith is so good a Chymist , as that it can extract riches out of povertie , strength out of weaknesse , glorie out of shame , peace out of trouble , Grace out of sin , life out of death , something out of nothing . Oh! how miraculous are the virtues of Faith ? It makes a man able to do althings , an yet it makes him see he is nothing , and can do nothing : It makes a man content with any thing that God gives , and yet unsatisfied ' til he can enjoy althings in their fountain . Again , If we consider Faith in its parallel Antithesis , or opposition to Infidelitie , we shal then see more fully the excellent qualities of it , as also the mischievous Influences of Infidelitie . ( 1. ) Faith breeds jealousie of our selves , but confidence in God ; it reckons it cannot believe God too much , nor self too little . But oh ! What self-confidence , & jelousie of God doth Infidelitie produce ? How much doth it trust self ; and thence how little can it trust in God ? What mutual Influences , and Reciprocations are there between self-confidences and jelousies of God ? ( 2 ) Faith keepeth the heart close to God , his Word , and Ordinances ; and so keepeth God close to the heart : It follows Christ in ways of Dependence , Adherence , Subjection , Submission , and Conformitie ; and so Christ follows it in ways of gracious Communications , Consolations , Manifestations , and Communion . But is it thus with Unbelief ? Doth it not depart from God , his Word , and Ways ? And thence doth not God depart from the Unbeliever ? ( 3. ) Faith prepares for , quickens in , and sweetens every Dutie : It sets Prayer on foot , Meditation on the wing , and drawes forth the Attention , and Intention of the Soul in hearing and reading of the Word . But oh ! How doth Infidelitie hinder , deaden , and embitter the Soul in al gracious exercices ? How doth it clip the wings of Meditation , stifle and choke the breathings of Prayer , & c ? ( 4. ) Faith fixeth and establisheth the heart , by knitting of it to Christ , who is an immutable Rock . But oh ! What a mutable , variable , inconstant thing is Infidelitie ? How doth it make the heart to stagger , and reel , by dividing and taking it off from God , Isai . 7. 9 ? ( 5. ) Faith makes a livelyhood out of Divine Promisses , Engagements , Relations , and Influences : It sucks sweetnesse out of Promisses , and so is nourished by them : It feeds on Divine Relations , and Influences , and so finds a livelihood in the greatest famine of spiritual injoyments : It is long-handed , and reacheth to Heaven for supplies , when al means below fail . But oh ! how short-handed is Infidelitie ? It 's true , it has a long hand to reach forth to the Creature ; yea , sometimes to Hel ; but it has no hand to reach after Christ , or his Promisse : how doth it suffer the poor hungry soul to starve amidst al evangelic Promisses and Dainties ? Whereas Faith takes the Soul by the hand , and leades it from one Promisse to another , from one Attribute to another , and so suckes gracious Influences from al , as it need requires . ( 6. ) Faith conquers the whole Soul to God ; and thence althings else are conquered to the Soul : It subjects the heart to Christ , and so makes althings subject to it . But Infidelitie captivates the heart to lust , and thence it becomes captivated to every thing else . Oh! What a vassal is the unbeliever to every base lust , Yea to himself ? ( 7. ) Faith fortifies the Soul against al the Blandissements , Allurements , and eye-pleasing Delights of this lower world : It blasteth al the fair promisses of created good , by out-bidding of them . But alas ! how soon is Unbelief entangled , and overcome by every inveiglement , and snare of sinful pleasures ? It can fortifie the heart against nothing , but the convictions , and good motions of the Spirit . Faith is the shield of the new creature , to repel al the poisoned darts of the World and Satan ; but Infidelitie is the shield of the old man , to repel al the Convictions of the Spirit , darted into the Sinners Conscience . ( 8. ) Faith prepares the heart for , and preserveth it under every difficultie , frown , and afflictive crosse : It prepares for the worst times , yet hopes for , and expects the best : It takes out the sting and poison of every crosse ; and infuseth into it a medicinal , healing virtue . But can Infidelitie do such marvels ? doth it not unfit us for every difficultie , and then betray us into the hands of it ? Faith never leaves us at a losse ; it clotheth the mind with a divine light , whereby it is inabled to see , and passe thorough al dangers . But oh ! How doth Unbelief darken the eye of the Soul ; and so create black visions of carnal fear , and heart-rending troubles ? Difficulties and distresses are the element of Faith ; but how unable is Infidelitie to live , or breath in such a sharpe Air ? ( 9. ) Faith opens the dore to promissed Mercies and Deliverances : It keeps the condition of the Promisse , and so keeps the soul under the blessing of the Promisse . But is this in the power of Infidelitie ? Doth it not rather put a bar to promissed Mercies ; as Num. 20. 12. Heb. 3. 19 ? Yea , doth it not open a dore to al the threats and curses of the Law ? Yea , doth it not bind the Unbeliever fast under a sentence of condemnation , as John 3.36 ? Whereas Faith on the contrary stops the mouth of al legal Threats and Curses , and locks the soul fast under a state of Salvation , John 6. 47. ( 10. ) Faith improves Mercies received , and so makes way for more : It giveth God the honor of his Mercies , and man a sanctified and comfortable use of them . But can Infidelitie thus improve Mercies ? Doth it not rather , by its murmurs , and misimprovments , destroy former Mercies , and so hinder future ? Was not this the temper of the unbelieving Jews in the Wildernesse , as we find it described , Psal . 78. 11 — 40 ? Oh! how doth Unbelief rob God of al the Glorie , and so man of al the comfort , and right use of Mercies received ? How unthankeful , how discontented is the Unbeliever under Mercies received ; and thence unfit to receive more ? Whereas the Believer is content under the want of Mercies , and thence fit to receive them : He can trust God with his soul , and al other Mercies ; and thence God trusts him with Mercies needful . But the Unbeliever , notwithstanding the receipt of former Mercies , cannot trust God for the future ; and therefore God wil not trust him with any special marque of Love and Mercie . These and suchlike being the admirable Qualities of Saving Faith , how much doth it concerne al to labor , with al possible vigor and activitie , after this so noble and useful a Grace ? Art thou an Unbeliever ? Oh! how much then doth it concerne thee to labor after Faith , that so thou mayest partake of these admirable Privileges and Advantages , which hereby thou wilt be invested with ? Art thou a new Convert , and Beginner in Christianitie ? Oh then ! how much doth it concerne thee , to get much Faith , that so thou mayst be strong ? Art thou strong , and wel grown in Grace ? and art thou not then engaged to act Faith much , that so thou mayst continue strong , and grow more strong in Grace ? Alas ! What canst thou do or suffer without Faith ? How much art thou beneath the least dutie or suffering farther than thou art acted by Faith ? And oh ! be sure thy faith be of the right make and stampe : Dread being deluded with a false , or commun faith , more than Hel. Make a curious inquisition into the Nature , Causes , and Workings of thy faith : see that it be wel-grounded , and duely qualified . This advice doth more nearly concerne young Converts , whose eternal welbeing depends chiefly on the right constitution of their Faith at first Conversion . For if thy Faith in its first framing be naught , thine heart and life wil never be good : Thou mayst build a beautiful and goodly structure of Profession on a common faith ; but let me tel thee , a storme of Tentation wil come , and wash al away : If thy Profession be bottomed only on a Commun faith , it is begun in Hypocrisie , and wil end in Apostasie . O that men would be wise before it be too late , and endeavor To know the things that belong to their peace , before they be hid from their eyes . FINIS . Notes, typically marginal, from the original text Notes for div A41628-e7570 a See Mede on Prov. 21. 16. pag. 91. Diatr . 1. b Jackson of the Script . fo● . 91. c Sir Francis Bacon . The contexture of the words . The Explication . And. When he was come near . He beheld . The Citie e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Some ( otherwise ) Orthodox , took away the word , [ wept ] not understanding its force and strength . Epiphanius in Ancorato . Over it Doct. 1. John 12. 12. 13. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signum laetitiae . Grot. Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. And when he was come near . Doc. 2. He Beheld Doct. 3. Doct. 4. THE Citie Doct. 5. Doct. 6. The moral cause of Church-ruines is Sin. g Maximum scelerum supplicium in ips●s est . Seneca . Gen. 4. 7. h R. Salomo & Aben-Ezra . i Christus interiora ejus in●u etur , & ▪ vidit cam esse sentinam omnium flag●●orum . Gerard. ex Egesi●●i . l. 4. c. 6. Unbelief . Isa . 30. 8 , 13. l Repente momento veniet fractura ejus ] h. e. maximè subito , & repentè . Adverbiorum Synonymorum conjunctio emphatice fit . Glass . Gram. S. 2. Carnal presumtion . Jer. 7. 4. k Junius & Glassius Lam. 2. 14 3 Spiritual pride . 4 Carnal securitie . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bewails therefore the insensibility of Jerusalem Theophylact . in locum . Isa . 42. 25. Lam. 1. 9. m Descendet mirabilibus ] i. e. mirabiliter , q. d. multorum cum admiratione , &c. Glassius Gram. s . 5. Carnal confidence . Isa . 2. 10. Jerem. 8. 14 , 15. Hos . 12. 1. 6 Earthly-mindedness . 7 Vnfruitfulnes . 8 Persecution of the Prophets , &c. 9 Want of Reformation . 10. Impenitence . 2 Chron. 28. 22. 11 Apostasie . Deut. 32. 34 , 35. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The wrath of God the effective cause of Jerusalems ruine . Luk. 21. 5. Lam. 1. 15. Lam. 2. 1. Lam. 4. 16. m Cum dicit dissipatos fuisse à facie Domini , vult ut nolit amplius ipsos aspice●e . Calv. Sect. 2. The effects of Gods wrath against Jerusalem . i Temporal jugements . m Scaliger in Euseb . Chro. 194. 2. Spiritual jugements . 1. Withdrawment of the means of Grace . 2. Withdrawment of gracious Influences . 3. A spirit of slumber . He wept . 1. The Qualities of Christs tears . 1. They are Divine . 2. Rational . 3. Spontaneous and free . 4. Sincere . 5. Spiritual and regular . 6. Generous . 7. Meek and humble . 8. Amorous and Pathetic . 9. Dolorous and Sympathetic . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . 10. Seasonable . 11. Public . The efficace of these tears which were ; 1. Ominous and prophetic . 2. Instuuctive . 3. Exhortative . 4. Threatning . 5. Intercessorie . 6. Influential . 7. Exemplary . The Motives which indued Christ t● weep over Jerusalem from his Relations to her . 1. As a Father . Jer. 31. 20. 2. As an Husband . Jer. 2. 2 , 3. Jer. 31. 32. 3. As Lord. Joh. 1. 11. p Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tanquam in domum suam . Grot. q Docent Juriscon sulti , id maxime naturaliter nostrum esse , quod nos ut existeret effecimus Grot. 4. As Minister of the Covenant . r Quatenus ergo huic populo minister in salutem , pro officii sui ratione illius exitum deplorat . Calv. 5. Christs natural relation to Jerusalem . Doctrinal Inferences . Chrsts Affections Relative . Christs Affections most pure . Christs wil to save sinners . Mat. 23. 37 The Aggravations of such as refuse Christ . Mans ruine from himself . Grand unkindnes . Christs tears the exemplar of ours . Use 1. Advice to studie Englands sins , &c. Vse 2. Exhortation to mourne over Englands sins , and feared miseries . 2 Pet. 2. 7. Vse 3. Caution against Church-sins . Notes for div A41628-e22720 Saying , s Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ostendit enim reddi a Christo causam fletus . Grotius . t Beza , Gerhard . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est utinam . Grot. w Si cognovisses tu . Pathetica Oratio , ideoque abrupta . Calv. x Budaeus prioribus in Pandectas Annotationibus . Thou hadst known . Even thou . y Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc loco non est Copulativa , sed ponitur pro saltem , Gerhard . z Vel tu , Urbs illa supra omnes terrae urbes , Deo dilecta , Urbs Davidis , Deo dicata . Grot. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bis repetitum Emphaticè ponitur pro latino , vel , saltem Glass . b Ergo hic quoque Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipienda est , ut paulo ante , quod etiam liquet ex Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjuncta . Bez In this thy day . a Erat haec ultima quasi occasio ad salutem Judaeis oblata , ut Mossi●● sibi oblatam recip●●ent , & ita salvar●ntur . Glass . Significat voce diei adesse , extremum tempus , &c. Gerhard . Quamvis hactenus sceleste & impie contra Deum fueris contumax nunc saltem resipiscendi est tempus . Calvin . illuxit Grot. The things which belong unto thy peace . But now . e Beza , Gerard. They are hid from thine eyes . f Ellipsis est Hebraea , qua ex Antecedente intelligitur simul Consequens . quae enim abscouduntur , ea à conspect● removentur . Gerhard . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Ignorantia inexcusabili quia lucemoblaram i mo ingestam fastidiose respuis . Grot. Doct. 1. Doct. 2. Doct. 3. Doct. 4. Doct. 5. Psal . 9. 10. Doct. 6. Even thou . h Si vel tu , quae singulari privilegio in toto orbe praecellis , si tu , inquam , quae eoeleste es in rerris sacrarium , cognosceres . Calv. Doct. 7 : Doct. 8. Doct. 9. Doct. 10. Doct. 11. Doct. 12. Doct. 13. Doct. 14. Doct. 15. Doct. 16. Doct. 17. Doct. 18. Doct. The Nature of Unbelief . What the things that belong to our peace are . The first part of Unbelief in respect Joh. 5. 39. Disbeliefe of the Gospel or Covenant of Grace . The Covenant of Grace contains . 1. Maters of Grace . Unbelief questions the Realitie of the offers of Grace . Rom. 10. 10 , 16. Unbelief questions the freedom of the Covenant . Unbelief strikes at the Universalitie of the Covenants offers . Unbelief limits the Riches of Grace . Rom. 5. 20 Unbelief questions the certainty of the Covenant . 2 Sam. 23. 5. Unbelief as to Providence . Mat. 6. 30 , 31 , 32. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hebraeis etiam vocantur hi , qui cùm in praesens habeant satis futuri in●er ●itudinecruciantur . Grot. Luke 12. 22-29 . Aristotle , Pliny , Aelian . Unbelief as to future Glorie . Heb. 11. 1. The formal Object of Unbelief . 1 Thess . 2. 13. The several gradations of Dissent from the sacred Notions of our peace . 1. Rejection of Divine truths . 2. Not to attend to sacred Notions . 3. Not to yield an explicite assent to Divine Truths . 4. Not to give a supernatural Assent , Luk. 24. 45 5. Not to give a deep Assent . 6. Not to yield a real Assent . Rom. 2. 17 , 18 , 19 , 20. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oecum . 7. Not to give a spiritual Assent . 1 Cor. 2. 14. 8. A general confused Assent . Joh. 5. 39. Metaphor . A canum sagacitate sumta , &c. Strigel . 9. To suspend our Assent . Rom. 4. 19. ver . 20. ver . 21. Joh. 10. 24 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luc. 12. 29 Suspensum tenere . Grot. Luk. 12. 29 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Graecis non eum modò declarat qui positus est in sublimi , sed eriam eum cujus animus velut 10. An inevident obscure Assent . n Veritates fidei sunt evidenter credib●les . Aquin 2 Pet 1 9. 11. A legal Assent . Heb. 4. 2. 12. Forced Assent . Act. 2. 41. Act. 17. 11 Psal . 119. 16. 13. Not to retain the things of our peace . n Jo. 5. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Johanni est insigi Grot. Psal . 119. 11. Luk. 11. 28 14. Low estime . Joh. 7. 28. 15. A barren Assent . Jam. 2. 26. Psal . 119. 11. 1. The simple Objects of Unbelief . Unbelief refuseth . 1. God. 1. His Being . 2. His Attributes , Wisdome . Faithfulnes . Soveraintie . Mercie . Justice . Omnipotence . 3. Providence . Ordinances . 2. Unbelief rejects Christ . 3. Unbelief refuseth Heaven . The Acts of Unbelief . 1. Rejection of Christ . This Rejection of Christ Implies , 1. Open opposition . Dislikes of Christ . Mat. 11. 6. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè tigillum in instrumentis quibus capiuntur Lupi , aut Vulpes , aut Mures : Hesychius expressè inquit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Commentarius Aristophanis inquit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sunt curva ligna in decipulis - Strigel . in Rom. 11. 9. Heart cavils against offers of Grace . Luk. 20. 5. 4. Not approving the reports of Christ . Luk. 7. 29. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rectè vertitur rejicere : id enim optimè opponitur v. 30. 5. Delays as to a thorow closure with Christ . Luk. 9. 59. The Wils defective Reeption of Christ . The Defects of Unbelief as to its object in receiving . 1. A false Christ . 1. A compound Christ . Christ compounded wirh the world . Mat. 19. 20 , 21 , 22. Supra modum tristis Est enim composita dictio , ex Adverbio intendendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod semper per Paroxytonum est ; Et significat admodum , excellenter , valde nimis , Schmidius in Mat. 26. 38. Christ compounded with lust . Christ compounded with spiritual Idols . 2. A divided Christ . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i , e. ut Dominum , Grot. Joh. 1. 11. q L●r● impatiens ▪ The De●ects of Unbelief as to the respects under which Christ is received . 1. As to Motives ; 2. As to the Grandeur of Christ . 3. When Christ is not received as offered . The Defects of Unbelief as to the subject of its Reception . 1. A rotten deceitful Heart . 2. A languid , faint Wil. Jer. 3. 10. A terrified forced Wil. Psa . 68. 34. Luk. 19. 6. 3. The Wils Defects as to adherence unto Christ . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Deut. 10. 20. 〈…〉 Psal 63. 8. Heb , 3. 12. Heb. 3. 14. Heb. 10. 38 , 39. Hos . 7. 11. Psal . 78. 37 4 Diffidence and Distrust . Psal . 37. 5. Cant. 8. 5. Luk 11. 41. 5. Dissatisfaction . Phil. 3 3. Gal. 4. 9. t Vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non rem eandem , sed similem respicit . Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glass . Gram. Sacr. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e , qui ultrò & perindè appetitis , velle aliquando pro cupidè optare . Glass . Gram. Sacr. Luk. 14. 26 , 33. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est minus amare , Grot. 6. The Disobedience of Unbelief . Job . 1. 20. Joh. 3. 36. w Qui inabsequiens est filio . Grot. Psal . 37. 1. ver . 7. 7. Nonapplication of the Grace of Christ . 8. Putting far off Christs second coming . Ephes . 1. 13 , 14. Corollaries . Corol. 1. Almost-believers may procede far and yet continue Infidels . 1 As to Assent , 2. As to Consent . Corol. 2. The difference betwixt saving faith and commun . 1. As to knowlege . 2. As to selfdenial . 3. As to a legal and evangelic spirit . 4. As to turning the Bent of the Wil to Christ . 5. As to purifying from sin . 6. As to transformation into the image of Christ , and conformation to his life and Laws . 7. As to the use of means . 8. As to the foundation . 9. As to end and rule . 10. As to Gods faithfulnes . Corol. 3. No middle twixt faith and unbelief . Corol. 4. 4. Saving faith rare , but commun faith cheap . Corol. 5. Believers have much of Unbelief in them . Corol. 6. Infidelitie the greatest sin . Corol. 7. God justified in his severe procedure against Vnbelievers . Vse 1. Of Advice to studie the Nature and Influence of Infidelitie . Studie the Causes of Infidelitie . 1 Spiritual darknesse . 2. Carnal Reason . 3. Carnal Securitie . 4. Self-love . 5. Spiritual Pride . 6. Short-spiritednes . Lastly , Beloved lusts . Vse 2. Of lamentation and humiliation for the prevalence of Infidelitie . Vse . 3. Of examination , whether thy faith be saving , or only commun . Heart examens by way of Soliloquie . Vse 4. Of Exhortation to deal with Infidelitie as our worst enemie . Vse 5. To pursue after Faith as the most excellent & powerful Grace . Faiths efficace . The effects of Faith. 1. Self-denial . 2. The elevation of reason . 3. The fortifying of the Wil and Affections . 4. Union with Christ . 5. Sanctification . 6. Adherence to Christ . 7. Peace and Communion with God in Christ . 8. The exercise of Grace . 8. Al Spiritual goods . The opposition betwixt faith and Unbelief . 
A55750	----	Plenitudo fontis, or, Christ's fulnesse and man's emptinesse a sermon / preached by Iohn Preston ... Preston, John, 1587-1628. This text is an enriched version of the TCP digital transcription A55750 of text R21068 in the English Short Title Catalog (Wing P3304A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 48 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A55750 Wing P3304A ESTC R21068 12359955 ocm 12359955 60192 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55750) Transcribed from: (Early English Books Online ; image set 60192) Images scanned from microfilm: (Early English books, 1641-1700 ; 222:3) Plenitudo fontis, or, Christ's fulnesse and man's emptinesse a sermon / preached by Iohn Preston ... Preston, John, 1587-1628. [4], 18 p. Printed for Iohn Stafford ..., London : 1645. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Jesus Christ -- Person and offices -- Early works to 1800. Sermons, English. A55750 R21068 (Wing P3304A). civilwar no Plenitudo fontis: or, Christ's fulnesse, and man's emptinesse. A sermon preached by Iohn Preston, $c. Preston, John 1645 9214 85 15 0 0 0 0 109 F The rate of 109 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Plenitudo Fontis : OR , Christ's Fulnesse , and Man's Emptinesse . A Sermon Preached by IOHN PRESTON , &c. 1 Cor. 4. 7. What hast thou , that thou hast not received ? if thou hast received it , why dost thou boast , as though thou hadst not received it ? LONDON , Printed for Iohn Stafford , and are to be sold in Bracke Horse Alley , 1645. ❧ To the Anti-Arminian : OR , To every good Christian Reader . Good Reader , PLiny the great Naturalist , taxeth some of the Greeke , and Latin Writers in his time , of folly at the least , for sending abroad their empty and worthlesse Pamphlets with an over-praise in the Title , promising much at the first sight , but utterly deceiving the Reader in his further search : But he that shal with judgment reade this Sermon , will finde somewhat more then a naked title to commend it . Sometimes the workman graceth the worke : Sometimes the Worke the Worke-man ; but behold in this Treatise they kisse each other , and are joyned together as a white Rose & a red Rose in one sweete Posie . But , that both have beene abused in the first Impression hereof , it appeareth as clearely ( by the Manuscript ) as the splendant Sun within Earths spangled Canopy : for al those Passages , which will make the Arminians to stumble and ( without doubt ) to fall in some measure , are ( by the Imprimatur-ist ) deleted ; as if Arminianisine were Englands true Doctrine . But now for thy comfort ( Dear Christian ) thou hast the Author's Sermon as it was preached before King Iames , without the least diminution ; And I send it out with that prayer , or benediction that Iacob sent with his sonnes into Aegypt ; God Almighty give thee mercy in the sight of the man : In the sight of the great man , that thou maist make him humble : Of the poore man , that thou maist make him content : Of the stubborne man , that thou maist hammer , and supple him : Of the penitent man , that thou maist bind up his wounds & sores . Of every man , that thou maist touch his conscience , and wound his soule . Amen . Thine in the Lord Iesus , P. B. Christ's Fulnesse , and Man's Emptinesse , &c. JOHN 1. 16. Of his Fullnesse we have all received Grace for Grace . SAint Augustine in his booke De C●vitate De● seemes to stand amazed at the Majesty which appeares in this first of Iohn , above all other passages of Holy writ . And Calvine saith , he doth in this Chap : Detonare ab alto , giving it the chiefest instance wherein a divine ●upendious authority appeares beyond all the writing of men Iunius saith , that he was uever strucken with an apprehension of the Diety , till he read this first Chapter , affirming it to be the first and chiefest cause of his conversion from Atheisme to a sincere imbracing of Christianity , you may see it in his life written by himselfe . And in all this Chapter , I finde not a richer and fuller sentence then this which describesto us the fullnesse of Christ . The parts of it are three . First ▪ here is a Fulnesse attributed to Christ . Secondly , this is not a respective but a diffusive Fulnesse , that is , Fulnesse not shut up in its owne Bankes , but running over for our benefit and use . Of his Fulnesse we have all received , that is , all that ever had any Grace took it from this heap , drew it from this fountaine . Thirdly , these receits are amplified by the variety of them , Grace for Grace . That is , Christ hath given to us for all the Graces which he received of his father for us ; Graces answerable , as the Seal is said to give to the Waxe print for print , Character for Character , or as a father is said to give to the sonne lymbe for lymbe , member for member , though not of the same bignesse and measure . In the same sense Christ is said to give to us Grace for Grace . So that now you see here a full shop , many Buyers or Receivers , choise of wares , or rather to use the Scriptures similitude : A full Table , many Guests , Variety of dishes : Of his fulnesse we have all received Grace for Grace . We begin with the first . This Fulnesse is attributed to Christ in 4. respects . 1. In regard of his person : So hee was full . 1. with an increate Fulnesse : for as the glory of God filled the Temple that Moses could not enter in : so the humanity of Christ which answered to that type , was filled not only with the effects of the Diety as then , but with the Diety it selfe , which is therefore said to dwell in him corporally or essentially . 2. Hee was moreover filled with a Created Fulnesse , and so hee was said to be full of all divine good things , which Iohn reduces to two heads , Grace and Truth . Truth which comprehendeth all the vertues of understanding ; And Grace which comprizeth all beauties and perfections of the will . Secondly , this Fulnesse is attributed to Christ in regard of his offices 1. as a Prophet . He was full of all the Treasures of wisedom and knowledge ? So that all the Light which the World ever had came from him as a Prophet . All the Revelations which Adam , Abraham , and Noah ever had ; All the Visions which Esaias , Ieremy , and the rest of the Prophets ever saw ; All the mysteries which ever were declared to Paul and Iohn , came from him , they all received their light from this Sun , which from the first morning of time shone to the darke world , without setting more or lesse , though the darkenesse comprehended it not . Secondly , hee was ful as a Priest , full of fauour with God , whence he hath audience , alwais full of Compassion to man , whence he is ready to entertaine any suits or Suitors ; full of merit , whence sure to prevaile in all his requests and Intercessions 3. He was full as a King , full of authority , all power was given him , in Heaven & in Earth , full of strength and might to desend his Servants , and to resist his enemies till he hath made them his soot-stoole . Lastly , full of royall Munificence , whence ready to supply the wants of his Servants , and to give them in the end a large recompence of reward . Thirdly , this Fulnesse is attributed unto Christ in regard of righteousnesse , hee was full of all righteousnesse originall & actuall , active and passive generall and particular , whence we have these b●nifits , following , 1 . That hee who was so full himselfe is able to make us full , if we want faith or love , or any other grace . 2 . By this we know what a Mediator we have to deale withal even with one full of love , full of patience , full of tender compassion which may invite us to come to him . ‑ Lastly , we have this comfort that though our Righteousnesse be very weake and small , yet in him we are compleate , Coloss. 2. Fourthly , this Fullnes is attributed to him in regard of his Effects . Scarce was there ever any action that Christ did , but you shall see a Fulnes in it . At the first Miracle that ever he wrought , he filled 6 water-pots with wine , afterwards he filled 5 000 guests with 5 loaves and 2 fishes , so that twelve Baskets full of broken meates were taken up ; So he filled the Netts with fishes till they were ready to breake againe , and which was the best Fulnes of all , he filled the Disciples with the holy Ghost in the day of Pentecost , and often afterwards , whence they are said to be full of Joy , and the Holy Ghost . If we would know the Reasons ; It is partly in regard of Christ himselfe , hee was the Corner Stone , therefore there is reason hee should be the fairest in all the Building . He was the Prince of our Salvation therefore it was meet he should be like Saul higher than all the people by head and shoulders , farre exalted above all Principalities and Powers . But chiefely it was in regard of us and out emptinesse , that with his Fulnes hee might replenish our Vacuity , otherwise wee could neither have seen him nor received of him . Not have seene him , for the glorious Beauty of his Godhead was too bright for our eyes to behold . It was therefore reason that it should be put into the Lanthorne , or Vaile of Christs Humanity , that in that we might behold it . Nor could we have received of it , for the Diety is an Inacces sible Fountaine ; It was reason therefore that Christs Humanity should be the Cesterne or Conduit-Head to receive it for our modell and use . But here one Question must bee answered . Steven and other Saints are said in Scripture to be full of the Holy Ghost , and how differs this from the Fulnesse of Christ ? I answer , first they were said to be full according to their measure , Christ out of measure , as a little Dish may be said to be full as well as the Ocean . So they were said to be full , because filled according to the narrownes of their present Capacity . But Christ wa● full according to all d●●ensions , length , breadth , and depth of Fulnesse . Secondly , in them there was Plenitudo Vasis ; In Christ , Plenitudo fontis , that is , there was in them a derived participated Fulnesse , but in Christ there was a Fulnes like the Fulnes of a Fountaine springing from himself , which is well expressed by the Schoolmen , when they say , that the Fulnes of the Saints and of Christ differ , as Ignis and Ignita , the one like Torches kindled , the other like Fire it selfe , for the Fulnes of the Ocean is too little to expresse this ; For if you take a drop or two from it , it is so much lessened , rather the fulnes of the fire , which lights a thousand Torches , yet is not it selfe diminished . Thirdly , in them there was a Comparative Fulnes . Steven was said to bee Full in regard of other lesser Saints , But in him there was an absolute Fulnes without all limits , without all comparison . What shall we now deduce hence for Application to our selves ? First , that which is also the Scope of the Evangelist in this place ; This should invite us to come to Christ , and to take of this full heape . This Incentive Paul often uses to inflame the desires of the Gentiles to come to Christ , even the Riches of that fulnes which is in him , which in the fulnesse of time began to be exposed to all Commers , as he saith , hidden before , but now fully revealed ; seen before but in Types and Shadowes , now with open face ; before preached but to a few , now to every Creature under Heaven ; before the Spirit was given but by drops , but now he that hath ascended on high , and led Captivity Captive , hath so given gifts to men , that he hath filled all things . Let us therefore be exhorted when we heare of such a fulnesse , not to take the Grace of God in vaine , but labour we to have our part in it , that as those Corinthians , we may be made rich in Christ filled with all knowledge and every grace . Content not your selves therefore to know this onely , for that is our common fault to content our selves with the Notions of such things without practise . But go to Christ as Bees to a meadow that is ful of slowers , as Merchants to the Indies that have full Mines , that you may experimentally find your selves returning from 〈◊〉 full fraught with the Treasures of Truth and Grace . In other things fullnes invites us much ; Ioseph's full Barnes in Aegypt drew Iacob and his Sons thither : Canaan was a Land Ful●●ow●ng with milke and honey , and that invited the Israelites to seeke it : Solomons abundance and fulnesse of wisedome , caused the Queene of Sheba to come out of the South to his Court . In every thing fulnes doth much allure and affect us . The Covetous man though he spend but little , yet he desires to take it from a full heape , as he saies De pleno tollere acervo . How much more then should this fulnes of Christ worke on us , especially since there is in hi● not onely a repletive but a diffusive fulnes ; not onely plenty , but also bounty ? But alas , if we looke upon the waies and actions of men , we shall find that men seeke a fullnesse in every thing else , almost , a fulnesse in pleasure and delights , a fulnesse in honour and preferments ; But this full Honey Combe is almost every where despised , but happy hee , the bent of whose heart God hath turned the right way to seeke a fullnes of Faith and Wisedome , and a fullnesse of the Holy Ghost , who cares not though he be empty of any thing else , so hee bee full of these ? though a looser in other things , so a Gainer in these . Such a one hath chosen the better part which shall never be taken from him . Secondly , If there be a Fulnes in Christ , we should answer it with ●ulnes of affection on our parts , fully beleeve and trust in him , fully love and adore him , fully delight in him , for it is reason the affection should be answerable to the Object . A little excellency desires little love and esteeme ; more excellency more love , but wher there is a fulnesse of al excellencies , that we shold procecute with fulnes of ●ll our affections . All the excellency in the Creature in comparison of this , is but as a drop to the Ocean , and a sparke to the whole Element of fire . Therefore if we propo●tion our affections to the object , which ought to be the Rule and square of them , we should bestow on the Creature but a drop of love and delight , but the full streame of our affections should be carried to him , in whom is the fullnesse of all perfection . It is true indeed , that as men hide treasure from theeves under straw or baser covering , so God hides this ful excellencie from the world under a b●se outside , that his secret ones only might find it out , and others seeing , might not see , but stumble at it . Thus he hid Christ himselfe under a Carpenters sonne , so hee hides Divine Misteries under the meane Elements of Bread and Wine , so the wisedom of God is hidden under the foolishnesse of preaching : and under Sheep-skins and Goat-skins , as the Apostle speakes , were hidden , and such as the world is not worthy of , yet there is such a fulnes of excellency notwithstanding : for if ever wee saw beauty in Sun , Moone , Stars , men , women , &c. Or if ever we● found delight in musicke , meates , drinks , friends , &c. All mu●● needs be more abundantly in God , who is the Author , Maker , & giver of all these ; As Solomon reasons ; He that made the eye , shal not he see , so he that made all these things , shall he not have them eminently in himselfe , for as the worth of many peeces of silver is comprized in one piece of gold , so all the petty excellencies which are scattered abroad in the Creatures , are all united in God , yea the whole volume of perfections , which is spread through heaven and earth , is epitomized in him ; Why do we not then with Paul , trample upon the Pompe and Glory of the world , for the excellent knowledg of Christ ? Why do we not with David turn away our eyes , hearts , and affections from beholding vanity , and pitch them all on him ? Why do we not re-collect our selves , and gather up out affections and thoughts , which are scattered and busied about a thousand tristes , and bestow them all on him , in whom is the fulnesse of all excellency beauty , and perfection ? Thirdly , if there be a fulnesse in Christ , then let us be content with him , having our hearts filled and satisfied with him . First , in regard of spiritual things . Goe we not to the brookes of Teman , the broken 〈◊〉 , and Pe●●ers packs of Rome , as Saints , Merrits , Churches Treasury , &c. For if there be a fulnes in Christ that needs not for in him we are all compleat . Secondly , for Temporal things let us be content with him alone , for he is our fullnesse even in them a so for the better conceiving of this we must know that the first Adam brought a generall E●ptinesse through all the world , for though the world be full of p●mp● and pleasures , as Iohn calls them , Lust of the flesh Lust of th●●ye &c. yet it is properly empty , because not full of that it should bee : even as we say a well is empty , though it be full of ayre , because it is not full of water which should be in it : for Emo●●nesse is not so much , Absontia Entitatis a●absenti● Entitatis debitae . Hence therfore not onl●y the hearts of men , but the creatures are said to bee empty , hence Solomon saith Ecclesiastes the 1. Chapter , Vanity of Vanities , 〈◊〉 is but vanity , that is emtinesse : and Rom. 8. The Creature is subject to vanity : that is emptinesse : through him that sub jecteth it . Hence the hearts of men are not satisfied with the world , but as the Prophet speaks : They eat and are not filled , they drink and behold their soule is empty , because the Creature is now but as the huske without the graine , the shell without the kernell , full of nothing but emptinesse , and being empty in it selfe , cannot give us satisfaction ; But Christ the second Adam hath filled all things againe , Epes . 1. last verse . He fils all in all things , that is , not only the hearts of ●en , but the things also . It is the Newter Gender . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hence we may observe , that many finde a want in the midst of plenty , their hearts finde no rest or satisfaction in al they enjoy , but with the holy Regenerate man it is much otherwise , though he have but a little wealth , a little food and rayment , yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction , which is the meaning of that of the Psalmist , Psal. 37 , 16. A little thing to the Righteous , is better then great riches to the wicked , because in that little it being filled with the blessing of the second Adam , they finde a fulnesse , whereas the wicked finde an emptinesse in the midst of their greatest aboundance . If there be a fulnesse in Christ , then what though there be a fulnes of sin and guilt in us , yet there is a fulnes of Grace in him able to remove it , and take it away . A fulnes of mercy to receive our Supplications , a fulnes of merit to make an Attonement for our foulest sins , a fulnes of Favour to prevaile with his Father in any requests . If therefore there be a fulnes of grace in Christ , as there is , be not discouraged , though thy sins abound , yet his Gra●e abounds much more , they cannot be so out of measure sinful , as he is out of measure merciful . Remember but the two Metaphors used in Scripture , I wil scatter your sins as a mist , and they shal be drowned in the bottom of the Sea . Now the Sun by reason of its great force can scatter the thickest mist , aswel as the least vapour : The Sea by reason of its great Vastnes can drowne mountaines , aswel as molehils ; So Christ by reason of that Vast Fulnes of Grace which is in him , is as able , yea as forward and willing to forgive the greatest sins aswel as the least , I say as forward and willing for mercy , though it be a quality in us , yet it is a nature in God : Now what is natural , there is no unwillingnesse or wearinesse in being that , as the eye is net weary with seeing , nor the eare weary with hearing ; Therefore though our sins be never so great and many , yet if this condition be observed , that wee lie in no knowne sin , that we have a ful and resolute purpose , God bearing witnesse to our consciences not to doe the least evil , nor 〈◊〉 the least good , in a word that wee make out hearts perfect to God in al things , for without this condition there is no remission of sins . But if this condition be observed , I say that although out ●●●nes be never so great any many , yet they are not gone beyond the price which hath beene paid for them , nor beyond the Grace of him wi●● whom we have to doe , for there is a fulnes in him . Now I beseech you take not this Exhortation in vaine , for there is nothing more effectual to heale a rebellious disposition , to instil saving Grace , to cause a sinner to change his course , then to be fully perswaded that he shal be received to mercy , and that his sins shal be forgiven in Christ : Even as the Theese , while the Hue and Cry is after him , never returnes willingly : Rebels and Pyra●es whiles the Proclamation of Rebellion is out against them , never come in : But if there be a Proclamation of pardon , yea and of some great Advancement , if that be beleived once , that , and noting else causeth them to come in , and to become faithfull and loyall Subjects . Therefore let this fulnesse of mercy in Christ be an effectuall motive to us all , to come in to lay down the armes of Rebellion , to choose God for our good , and to give up our selves wholly to him , to serve him with perfect hearts & willing minds , all our dayes . So much for the first part . The second part I wil as briefely dispatch , and not meddle with the third , lest I be tedious . Of his Fulnes wee have al received WHence the second Point is [ That al Grace is received ] For as al Stars shine in the light of the Sun ; So doe al the Saints through grace received . What else distinguished Iohn from Iudas , Simon Peter , from Simon Magus ? but onely Christ , who shone upon one , and not upon another , when they sate both alike in darknesse , and in the shadow of death . The Scripture is evident for this , Phil. 2. 13. The Deed is wrought in us by God , and not the deed onely , but the Wil also which produces that deed , nor that onely , but the thought also which begat that wil . For we are not able so much as to thinke a good thought of our selves . 2 Cor. 3 5. So 〈◊〉 grace , yea 〈◊〉 preparation to grace , and ab●●●● to accept grace are al from God : contrary to what Arminians affirmeth : and not of our selves , and that for th●●●e reasons . Because nothing can worke beyond the Spheare of its owne 〈◊〉 , the eff●ct exceed●th not the Cause , therefore it is impossible for corrupt nature either to beget Supernatural grace or to 〈◊〉 any Action preparing , or bending , or inclining the wil to it : For as the water cannot heate ( which is an Act● 〈◊〉 above the nature of it ) until an higher principle of heat be first infused into it ; no more can meere nature doe any thing tending to saving grace , having no principle in it selfe whence it can raise it . And if it ●e objected ( as it is by the Arminians ) that though Grace doe al , yet to accept or reject it , to wil or nil it , is natural to man as a free Agent . I answer : that to wil , is natural , but to wil wel , is supernatural , and must rise from a higher wel-head than nature is . For as an hatchet wil cut when handled but with a common hand , but not make a chaire , or stoole , or any Artificial thing except it have Influentiam Artificis quatenus Artifex , the influence of a● Artificer as he is an Artificer ; So though to wil be natural , yet , to wi● wel , to doe a supernatural worke in a supernatural and holy manner , it cannot except it have the influence of a supernatural Agent to direct and guide it . If a man might accept Grace or refuse it , as he would . God were no God , because he might be crossed by his creature , and his own wil should not absolutely beare rule , especially in that great matter of beleiving , and not beleeving , and in putting difference betwixt man and man in the matter of Salvation and Damnation : For according to Arminius , though God did heartily desire the conversion of such a man , and offered him al the meanes of Grace that could be , yet it is stil in the fice choise of his wil to convert , or not to convert ; Their onely answer here is , that seeing God hath made a Decree , that man shal be a free Agent , though he doe most earnestly desire the conversion of such and such men , yet because he cannot disa●ul his Decree , he doth , and must leave it to the liberty of the Creature to doe contrary to even that himselfe desires . But what is this else but to put God into such streights as Darius was in , who would faine have saved Daniel , but because of his Decree he could not ? And if griefe in Spirits and Angels be but Re●isus voluntatis , a reluctancy of the wil , as the Schoolemen affirme , what is this else but to attribute griefe unto God , and so to detract from his Blessednesse . Thirdly , if all Grace be not received , but a man may accept it or reject it as he will , how can it be solved , but that a man must rejoyce and boast partly in himselfe , contrary to Paul's rule , and not wholly in the Lord , for aske the question of all that are saved , what is the reason that you are saved rather then another , their answer must needs be ; I out of the liberty of my owne will , did receive and use well the Grace offered , when another did not . So that according to Arminius , the Saints in heaven are not a jot more beholding to God then the damned in hel , for the offering of Grace on Gods part , was a like common to both , only he that is in heaven , may thank his own wil that he chose it , when onother refused it . They have nothing here to answer , but onely that the meanes of Grace are dispenced by God with some disparity ; But what is that when they maintaine such freedome of wil , that he who hath the greatest meanes may reject grace , and he who hath the least , may accept it ? Other reasons there are , but that I hasten : as that Grace is not Grace without being received , no more then a man can be a man without reason , or a gift can be a gift without being given , for no lesse doth it imply contradiction to suppose it to be a grace , & yet not to be freely bestowed by God and received by us . Secondly , bowing of the will is an effect of grace , and grace is an effect of the spirit . Now the spirit breaths , when , where , & in what measure it listeth . Againe , if grace should spring out of our soile it should be but a flower of grasse , for all flesh is grasse , but the grace of the mediator is of a more durable nature , a flower that ●ades not , and a spring which is not dryed up . Hence 2. Correlaries . One to rectifie our judgment . The other to direct our practise . The first shewes us the errors of Arminius , who hath but refyned the old Pelagianisme , a dangerous errour : for Arrianisme was like a land flood that overflowed the whole world , but was soone dayed up againe , because it had not a spring to maintaine it , but the best ages of the Church had in them as he called . Multas fibras virulentiae Pelagianae , because it is an errour agreeable to nature & reason , so that we have a spr●ng within our own breast to nourish and main●●ine it . B●●now to keep close to the point in hand , this point sheweth the e●●or of Arminius and Pelagius , who ascribe the beginning preparations and ability of accepting grace to our own free will , although the complement to God . Whereas you see by what hath been said , that not only the fuller streames , but every drop of grace is received from his fulnes . This errour proceedes from 〈◊〉 not distinguishing a right betwixt acquisite habits and infused , indeed in the acqu●●te , the acts goe before the habits , and prepare for them , but with infused habits it is clean contrary ; It is with them as it is with the naturall powers of the soule , wee have first the faculty of seei●g be●ore we doe see , and the faculty of hearing before wee doe heare , so it is in infused habits , we have first the habits before we exercise the o●●rations of them , for even as the wheele doth not run that it may be made round , but it is first made round that it may run so the heart doth not first do the actions , whereby it is put into a right frame , but it is first fa shioned and made a new Creature by grace , and then it doth actions , and brings forth fruits wo●thy amendment of life , for what is said of the soule is as truly said of Grace , it doth , Fabrica●● Sibi Domicilium , prepareth a room for it selfe , useth no Harb●nger , for nothing can prepare for grace but grace . And if it be objected , as Arminius doth in his book upon the 7. to the Romans , that such as Seneca and Socrates , were much enlightned , did approve the law of God according to the inward man , and had a kind of universall common grace . I answer , that this priviledg cannot be denyed to many among the Heathen , that as Alch●mists , though they misse the end , yet they finde many excellent things by the way . So though they failed of the right end , the glory of God , yet they were not destitute of many excellent common gifts , wherein though one did go faire beyond another , as Seneca beyond Nero , and so others , yet as they say of sins , they do all alike passe the●rule of rectitute , though some goe further beyond than others , so were they al alike destitute of or●ginal Righteousnesse , although some more elongated from ●t than others , al are alike dead in sins , though some ( as dead bodies ) more corrupted and putrified than others . And if it be objected , as it is by Arminius , to what end then are Exhortations and Threatnings , the propounding of Punishments , and Rewards , if it be not in our power to accept Grace , & refuse it as we wil . I answer , that as the raine although it fal aswel upon Rockes and Heathes , as upon V●●●●●● and Fruitfull places , yet no man asketh to what end is the first and latter raine ; So Exhortations & Admonitions though they fal aswel upon the Reprobates , and those that are desperately wicked , as u●on those that are docible and capable of better things , it is to no se●●e folly to aske to what end they are , seeing as the raine , so they are to many beneficial and useful . So much for the first Corollary , which serves to rectifie Judgements . The next is for Practise . If al grace be received , then deferre not repentance , for no repentance is accepted , but what proceeds from a Sanctifying grace , and that as you see is received , that is given by God as he wil . It is not in him that willeth , nor in him that runneth , but he hath compassion on whom he wil have compassion , and whom he wil , he hardeneth , Rom. 9. 15. As I said before , the Spirit breatheth where , and when it listeth . Therefore we should as Millers , and Mariners are wont to doe , who take the Gale when it commeth , because they know the winds are not at their command : Suppose a man were to passe the Seas within 20 da●s upon pain of death , if the wind should blow the second day , third day , or fourth day , no wise man would omit the opportunity , because he knowes the winds are not in his power ; So , if the spirit shal breath into our hearts good motions of turning to God unfainedly in our youth , at 16. 17. or when over , it is the greatest wisedome in the world to take the opportunity , and not to put it off , who knoweth whether they wil be had againe 〈◊〉 no : How many thousand are now in Hel who tho●ght to ha● repented , and did not because they neglected those breathings 〈◊〉 the Spirit where they were offered ? For there are certaine acceptable times , after which God offers Grace no more : happy he that knowes that day of his visitation , and as our Saviour speaketh , the things which belong to his Peace , in that his day , which Ierusalem did not , which made Christ to weep over it , and which Saul did not : and the Jewes in Ieremiah's time did not , when God forbad Ieremy to pray for them . For as there were certaine times when the Angell moved the waters in the poole of Bethesda , and he that then stepped in , was healed ; so there are certaine acceptable times , wherein God troubles the hearts of men by his spirit . Happy is he who then steps into a good course , that he may be healed to Salvation . I say there are certaine times , wherein God doth ( as it were ) thaw and soften the frozen hearts of men . And it is wisedome then with the husband-man to put in the plough , while the ground is soft : for the heart in such a case is like iron in the furnace easily fashioned , but stay till it be cold , and it will not be wrought upon . I beseech you therefore let us be exhorted to take the opportunity , and not be like to those whom Isayah complaines of , who like bulrushes how down their heads for a day , while some storme of inward or outward trouble is upon them , but when a faire Sun-shine day comes to dry it up againe , lift up their heads as upright as ever before . If a man would sit downe and call his thoughts together but for one half hour , and consider this seriously , I have but a little time to live here , it is another place where I must live for all eternity , and it shall be with ●●e for all this etern●ty , as I spend this short time . I say if this were thoroughly considered , I wonder that any thing else should take up the intentions and thoughts of a mans heart , but only how to make sure his salvation . But alas we are robbed of our selves through worldly delights , and doe magno conat● , magnas ●●gas agere , and so we spend our lives . But if we would not have with the Merchant , Forturam rudentibus ap●am , that is , an estate hanging upon ropes , and depending upon uncertaineties , especially seeing grace whence repentance proceedeth , is as you see received , and not in our power . But wee mistake repentance , and that is the cav●e we defer it , it is not as it is commonly thought , a sorrow for our sinnes onely , nor a ●●cere leaving of sinnes out of feare of hell , and desire to be saved , which a man may doe out of the strength of naturall wisedome , providing for his owne safety , but it is a much different thing , viz. putting life into a dead man : Ephesians 2. 1. Making a man a new Creature , 2 Corinthtant 5. 17. A change of the whole frame of the heart . As if another soule dwelt in the same body , as he saith ; Ego non ego . In a word , when a man is cleane another man , then he was serving of God out of an inward propensnesse and having the whole bent of his disposition turn'd to delight in the Law of God without these by-respects . And that this may yet be made clearer , and put out of all doubt , I would aske but this question ; That repentance which men take up in age , or in times of extreamity , whence proceedeth it , if from selfe love , as it usually doth in such cases , because the soule is then strongly possessed with an apprehension of death and hell , and another life , then there is no more then nature in it , for the streame riseth not higher then the fountaine . A beast would doe as much , which sinking into danger , would struggle to save it selfe . But if it proceed from love to God , why was it not done sooner , why not in the flowre of our youth , yea when it is done soonest , would we not be heartily sorry that it was not done sooner , if it proceeded out of love to him . And if it thus proceed out of an holy love to God , it cannot arise but from his holy spirit : the breathings of which spirit as they are most free , so are they most pretious . Therefore when such a sparke is kindled in our hearts , let us bee carefull to put fuell to it , and not suffer it to goe out againe . Al the Creatures in Heaven and Earth cannot helpe us againe to them , yea the best Ordinances are but as pens without inke , or empty Conduit-pipes which give not a drop of true Grace . except Christ who is the Fountaine please to conveigh it by them . You know the Famous Story of Francis Spira , what bitter cryes hee used upon his Death bed : O that I had but one drop of Faith ▪ One of the mottons which I have beene wont to have , but yet could not have them ! But died with those desperate words in his mouth , I am D●mned . Therefore let us take heed how we let such motions rise up like bubbles in us , and breake againe ; or goe our like sparkes upon wet under , lest often checking , and snibbing , and quenching the Spirit , in the end we be guilty of resisting the Holy Ghost , and God shal swears in his wrath that we shal not enter into his rest . [ Where by the way observe , that this Doctrine teacheth us not to be idle , and leave al to God , as they slander it ] but as Paul maketh the Consequence , because God worketh in you both the wil and the deed , therefore worke out your Salvation with feare and trembling . Armin●●s contrarily , our selves worke in our selves the Wil , and the deed ; Therefore we need not worke out our Salvation with any such feare and solicitude , since we may doe it at our owne pleasure and leisure . But it wil be said this is a hard case , although a man would repent , yet he cannot ? though he desire to serve God , yet it is impossible . Therefore to take away this Scruple , we must know that God is exceeding free and open-handed in giving grace ( if it may be taken in time ) and if we wil not believe it , Iohn commeth here and telleth you , I have received of his Fulnesse , and not onely I , but al we have received , that is , al other Saints that either are , or have beene : and since Iohn's time , many thousand thousands : And shal not such a Cloud of Witnesses perswade us ? If a Beggar doe but heare of an open House kept , or a great Dole , it affects him , and invites him to goe : But when he sees many come from it with armes-ful , and lapsful , and baskets-ful , then he is confident : that addeth wings to him ; So if a sick man doe but heare of a Famous Physitian , or a healing Wel , it stirs him up to goe and try : But when he meets with 100 and 1000 comming from the Wel , and telling him , I have beene there and am healed , I have beene there , and am made whole , then he maketh no question ; So doth Iohn here , Al we have received of his Fulnesse : Like a Bird that hath found out a ful heape and calls his fellowes to it . Say not therefore , on my sinnes are so great , and my wants are so many : But rather thinke thus with your selves , if there was grace inough for so many , there is surely inough for me : Onely you must receive when it is offered in the acceptable time , lest often gr●●ving the Spirit , God suffers his Spirit to strive no longer . Gen. 6. 3. But ( as I said before ) sireare in his wrath that you shal not enter into his rest . 2 If al grace be received , then let us be affected as Receivers [ 1 In thankfulnes towards God ] the most gracious are the most grateful , [ 2 In Humility towards men ] For what have wee that wee have not received ? And shal our Purse or Vessel boast 〈◊〉 selfe against another , because the Owner hath put more Gold , or more precious Liquor into it , than into another , it may be of the same , or a better worth ? Or shal the w●l which glistereth with the Sun beames exalt it selfe against another which stands in the shadow , as if it had Lustre from it selfe , and not borrowed from the Sun . 3. Let us be affected as Receivers , in begging grace at Gods hands by Prayer . Therefore it is said to be the B●cket of grace , and it is a true observation that a man of much Prayer , is a man of much Grace . Now Prayer is either Private , or Publique : [ Private , is that wherein we expresse our private and particular occasions to God every day , wherein we renew Repentance & Covenants with God , of abstayning from the sinnes we are most proue to , and of doing the duties to which we are most unapt , in a word , that wherein we doe every day set our hearts streight before God in al things . This is the very Life of Religion , and in this we must be very frequent and servent , binding our selves with an inviolable resolution to keep a constant course in it , but of this there is no doubt . [ The next is Publique Prayer , of which because it is more questioned and not received by all with that Reverence it should , I wil adde a word or two of it , and conclude . That a set Forme of Prayer is Lawful , much need not to be said , the very newnesse of the contrary opinion is enough to shew the vanity and falsenesse of it : It being contrary to the Judgment of approved Councells , Learned Fathers , and the continual Practise of the Church . Tertullian , who lived not much above an hundred yeares after the Apostles death , saith in his Booke de Oratione , Premissa Legitima & ordinaria Oratione , Ius est superstruendi Petitiones , &c. which sheweth that they had some ordinary set allowed Prayers , to which , afterwards some were added at more Liberty . In Origen's time , who lived very neere Tertullian's time : It is evident that there were set Formes of Prayer used in the Church : for in his 11th Homily upon Ieremy , he repeateth and expoundeth some passages of them , upon which occasion Illiricus saith . Tune temporis certas quasdam foro●●las orationum s●●e dubio habuerunt . Basil in his 63. Epistle saith , that in his time there were Letanies used in the Neocesarean Churches , and Ambrose in his time affirmeth : Vsum Laetaniarum ubique ●sse frequentem . Constantine the Great prescribed a set Forme of Prayer to his Souldiers , set downe by Eusebius in his fourth Booke . And Calvin in his 83. Epistle to the Protect● of England saith , that he doth greatly allow a set Forme of Ecclesiasticall Prayers , which the Ministers should be bound to observe . But as I said before of the lawfulnesse , there is little question . That which is chiefely to b●●●prehended , is of a secret disesteem of publique prayers ? By 〈◊〉 of which , many neglect to come to them , and they 〈◊〉 doe it in a perfunctory and overly manner , which is an extreame fault . Better were it , that men would came to this disjunction ; either it is lawfull to use them or 〈◊〉 ; if not , why doe they not wholly abstaine , and if they ●●lawfull , why doe they not use them constantly , and in a reverent and holy manner . One thing there is , which if it were well considered , would breed in the hearts of men another esteem of our publique prayers then there is . And that is , that besides the end of obteyning the things we want ( wherein yet publique prayer hath the promise ) there is another end in praying , and that is to worship God , and to performe a service to him , for preving of which , there are two places of Scripture un-answerable , Luke 2. 37. Hannals worshipped God by fasting and prayers , the word used is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is the proper word for worship , Acts 13. 2. They ministred to the Lord and fasted , the word used is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , whence the word Liturgy is derived . This me thinkes should breed in the hearts of men a reverend esteeme of this duty . Besides , how straight is that which is objected against the lawfulnesse of it , as that the Spirit is stinted , when wee are fettered with words appointed . Answ. The freedome of the Spirit stands not so much in the extent of the words , as the intensnesse of the zeale wherewith they are uttered . Besides if this argument were good , it would swell against conceived prayer , for if he that heareth , hath a larger spirit then he that prayeth , there is to him the same stinting o● restraint . Againe it is objected , that we cannot pray for occasionall necessities . Therefore we bind not only to a set forme : but men may , and ought to use besides , private prayer , wherein we may expresse our private , accidentall , and particuler occasions . And if they be more publique , there are prayers before and after Sermon , wherein the Minister is left at more liberty ? And if it be yet more generall belonging to the State or Church , we adde it to the publike prayers , as it is in the Gun-powder-treason , times of War , dearth , &c. But there needs not much be said to convince the judgement : that which is chiefely to be desired , is , that they may be better observed , and more esteemed , especially seeing our publique prayers be holy and good , ( and which should be a greater inducement ) the Church hath commanded them : And if the Church be to be obeyed in indifferent things , as it is , much more in appointing of Gods owne Ordinances . And if a set forme of prayer bee lawfull , then the Lords Prayer must needes excell , being dedicated by Christ himselfe , and is therefore to bee more frequently used , and withall Reverence both in minde and gesture . Nor doth this want the practise and approbation of the Auncient , it is Cyprians speech . Quanto efficacius impetramus quod petimus Christi nominae si ipsius Oratione petamus . And Saint Augustine . Disce et retinete orationem Dominicam , et inter omnes sanctos Consono ore proferatis . Thus if we shal shew our selves affected as Receivers , in using both publicke and private praier , we shall find that successe which Iohn and the rest found , who of his fulnesse received Grace for Grace . FINIS . Notes, typically marginal, from the original text Notes for div A55750e-120 Plin. Pr●efar . Hist. Natural . D. W. 2 Leaves in some places . Gen. 3. 14. Notes for div A55750e-450 The first part . 1. In regard of his p●●son . 2. In regard of his Offices . 〈◊〉 〈◊〉 o● his R●●hteousnesse . 4. In regard of his Effect . 1. Reasons from Christ . 2. From our selves Q●●st . Answ. Vse 4. Simile . Object● . Object . Answ. Object . Answ. Corol. 2. 
A53669	----	A brief declaration and vindication of the doctrine of the Trinity as also of the person and satisfaction of Christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by J. Owen. Owen, John, 1616-1683. 1669 Approx. 264 KB of XML-encoded text transcribed from 138 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53669 Wing O718 ESTC R30760 11467248 ocm 11467248 47790 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53669) Transcribed from: (Early English Books Online ; image set 47790) Images scanned from microfilm: (Early English books, 1641-1700 ; 1467:15) A brief declaration and vindication of the doctrine of the Trinity as also of the person and satisfaction of Christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by J. Owen. Owen, John, 1616-1683. [18], 252 p. Printed by R.W. for Nath. Ponder ..., London : 1669. Includes: "Doctrine of the Trinity : as also of the person and satisfaction of Christ ...", with special t.p. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Person and offices. Trinity -- Early works to 1800. Truth. 2005-02 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-05 Olivia Bottum Sampled and proofread 2005-05 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Brief DECLARATION AND VINDICATION OF THE DOCTRINE OF THE TRINITY : As also of the Person and Satisfaction of CHRIST . Accommodated to the Capacity and Use of such as may be in danger to be seduced : and the establishment of the Truth . John 5. 39. Search the Scriptures . By J. Owen D. D. LONDON , Printed by R. W. for Nath. Ponder , at the Sign of the Peacock in Chancery-Lane near Fleetstreet . 1669. Imprimatur , Rob. Grove , R. F. D. Episcop . Lond. à Sac. Dom. Feb. 3. 1668 / 69. TO THE READER . Christian Reader , THis Small Treatise hath no other design but thy Good , and establishment in the Truth . And therefore as laying aside that Consideration alone : I could desirously have been excused from the Labour of those Hours which were spent in its Composure , so in the Work it self , I admitted of no one thought , but how the things treated of in it , might , and ought to be mannaged unto thy spiritual Benefit and Advantage . Other designs most men have in writing what is to be exposed to publick view , and lawfully may have so ; in this I have nothing but meerly thy Good. I have neither been particularly provoked , nor opposed by the Adversaries of the Truth here pleaded for ; nor have any need from any self respect , to publish such a small plain discourse as this ; Love alone to the Truth , and the welfare of thy soul , have given Efficacy to their importunity who pressed me to this small service . The matters here treated of , are on all hands confessed to be of the greatest moment ; such as the Eternal welfare of the souls of men , is immediately and directly concerned in . This all those who believe the Sacred Truths here proposed and explained , do unanimously profess and contend for ; nor is it denyed by those by whom they are opposed . There is no need therefore to give thee any especial Reasons to evince thy concernment in these things , nor the greatness of that concernment , thereby to induce thee unto their serious consideration . It were well indeed that these great , sacred , and mysterious Truths , might without contention or controversies about them , be left unto the Faith of Believers as proposed in the Scripture , with that Explanation of them which in the ordinary Ministry and Dispensation of the Gospel is necessary and required . Certainly these tremendous Mysteries , are not by us willingly to be exposed , or prostituted to the Cavils of every perverse querist , and disputer ; those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whose pretended Wisdom , indeed ignorance , darkness and folly , God hath designed to confound and destroy in them and by them . For my part , I can assure thee , Reader , I have no mind to contend and dispute about these things which I humbly adore and believe as they are revealed . It is the Importunity of Adversaries , in their Attempts to draw and seduce the souls of men from the Truth and Simplicity of the Gospel in these great Fundamentals of it , that alone can justifie any to debate upon , or eristically to handle these awful Mysteries . This renders it our Duty , and that indispensibly , in as much as we are required to contend earnestly for the Faith once delivered unto the Saints . But yet also when this necessity is imposed on us , we are by no means discharged from that humble Reverence of mind , wherewith we ought alwayes to be conversant about them ; nor from that regard unto the way and manner of their Revelation in the Scripture , which may preserve us from all unnecessary intermixture of litigious or exotick Phrases and Expressions , in their Assertion and declaration . I know our Adversaries would upon the matter decry any thing peculiarly Mysterious in these things ; although they are frequently , and emphatically in the Scriptures affirmed so to be . But whilest they deny the Mysteries of the things themselves , which are such as every may become the glorious Being and Wisdom of God , they are forced to a●sign such an aenigmatical sense unto the Words , Expressions and Propositions wherein they are revealed and declared in the scripture , as to turn almost the whole Gospel into an Allegory , wherein nothing is properly expressed , but in some kind of Allusion unto what is so elsewhere ; which irrational way of proceeding , leaving nothing certain in what is or may be expressed by Word or Writing , is covered over with a pretence of Right Reason , which utterly refuseth to be so employed . These things the Reader will find afterwards made manifest , so far as the nature of this brief discourse will bear . And I shall only desire these few things of him that intends its perusal . First , That he would not look on the subject here treated of , as the matter of an ordinary Controversie in Religion . — Neque enim hic levia aut ludicra petuntur Praemia ; lectoris de vita animaeque salute Certatur ; They are things which immediately and directly in themselves concern the eternal salvation of the souls of men ; and their consideration ought alwayes to be attended with a due sense of their weight and importance . Secondly , Let him bring with him a due Reverence of the Majesty and Infinite , incomprehensible nature of God , as that which is not to be prostituted to the captious and sophistical scanning of men of corrupt minds , but to be humbly adored according to the Revelation that he hath made of himself . Thirdly , That he be willing to submit his Soul and Conscience , to the plain and obvious sense of Scripture Propositions and Testimonies , without seeking out Evasions and pretenses for unbelief . These Requests I cannot but judge equal , and fear not the success , where they are sincerely complyed withall . I have only to add ; that in handling the Doctrine of the Satisfaction of Christ , I have proceeded on that Principle , which as it is fully confirmed in the Scripture , so it hath constantly been maintained and adhered unto by the most of those , who with Judgement and Success have managed these Controversies against the Socinians . And this is that the Essential Holiness of God , with his Justice or Righteousness , as the Supream Governour of all , did indispensibly require that sin should not absolutely go unpunished ; and that it should do so , stands in a Repugnancy to those Holy Properties of his Nature . This I say , hath been alwayes constantly maintained by far the greatest number of them , who have throughly understood the Controversie in this matter , and have successfully engaged in it . And as their Arguments for their Assertion , are plainly unanswerable , so the neglect of abiding by it , is causelesly to forego one of the most fundamental and invincille Principles in our Cause . He who first laboured in the defence of the Doctrine of the Satisfaction of Christ , after Socinus had formed his imaginations about the salvation that he wrought , and began to dispute about it , was Covetus , a Learned man , who laid the foundation of his whole Disputation in the Justice of God , necessarily requiring and indispensibly the punishment of sin . And indeed the state of the Controversie as it is laid down by Socinus , in his Book De Jesu Christo servatore , which is an Answer to this Covetus , is genuine , and that which ought not to be receded from , as having been the direct ground of all the Controversial Writings on that subject , which have since been published in Europe . And it is in these words laid down by Socinus himself . Communis & Orthodoxa ( ut asseris ) sententia est , Iesum Christum ideo servatorem nostrum esse , quia divinae Justiciae per quam peccatores damnari merebamur , pro peccatis nostris plene satisfecerit ; quae satisfactio Per fidem imputatur Nobis ex dono Dei credentibus . This he ascribes to Covet . The Common and Orthodox Judgement is , that Jesus Christ is therefore our Saviour , because he hath satisfied the Justice of God , by which we being sinners deserved to be condemned , for all our sins . In opposition whereunto he thus expresseth his own opinion . Ego vero censeo & Orthodoxam sententiam esse arbitror , Iesum Christum ideo servatorem nostrum esse , quia salutis aeternae viam nobis annuntiaverit , confirmaverit , & in sua ipsius persona , cum vitae exemplo , tum ex mortuis resurgendo , manifeste ostenderit , vitamque aeternam nobis ei fidem habentibus ipse daturus sit . Divinae autem justitiae , per quam peccatores damnari meremur , pro peccatis nostris neque illum satisfecisse , neque ut satisfaceret , opus fuisse arbitror . I judge and suppose it to be the Orthodox Opinion , that Jesus Christ is therefore our Saviour , because he hath declared unto us the way of eternal salvation , and confirmed it in his own person ; manifestly shewing it , both by the example of his life , and by rising from the dead ; and in that he will give eternal life unto us believing in him . And I affirm that he neither made satisfaction to the Justice of God , whereby we deserved to be damned for our sins , nor was there any need that he should so do . This is the true state of the Question ; and the principal subtilty of Crellius , the great Defender of this part of the Doctrine of Socinus , in his Book of the Causes of the Death of Christ , and the Defence of this Book De Iesu Christo servatore , consists in speaking almost the same words with those whom he doth oppose , but still intending the same things with Socinus himself : This Opinion as was said of Socinus , Covetus opposed and everted on the Principle before mentioned . The same Truth was confirmed also by Zarnovitius who first wrote against Socinus his Book ; as also by Otto Casmannus who engaged in the same work ; and by Abraham Salinarius . Vpon the same Foundation do proceed , Paraeus , Piscator , Lubbertus , Lucius , Camero , Voetius , Amiraldus , Placaeus , Rivetus , Walaeus , Thysius , Altingius , Maresius , Essenius , Arnoldus , Turretinus , Baxter , With many others ; The Lutherans , who have managed these Controversies , as Tarnovius , Meisnerus , Calovius , Stegmannus , Martinius , Franzius , with all others of their , way , have constantly maintained the same great fundamental Principle of this Doctrine of the satisfaction of Christ ; and it hath well , and solidly been of late asserted among our selves on the same foundation . And as many of these Authors do expresly blame some of the Schoolmen , as Aquinas , Durandus , Biel , Tataretus , for granting a possibility of pardon without satisfaction , as opening a way to the Socinian Error in this matter ; so also they fear not to affirm , that the foregoing of this Principle of Gods Vindictive Justice indispensibly requiring the Punishment of sin , doth not only weaken the cause of the Truth , but indeed leave it indefensible . However I suppose , men ought to be wary how they censure the Authors mentioned , as such who expose the Cause they undertook to defend , unto contempt ; for greater , more able , and Learned Defenders , this Truth hath not as yet found , nor doth stand in need of . J. O. THE PREFACE . THE Disciples of our Lord Jesus Christ , having made that great confession of him , in distinction and opposition unto them who accounted him only as a Prophet , thou art Christ the Son of the living God , Mat. 16. 14 , 15 , 16. He doth on the occasion thereof , give out unto them that Great Charter of the Churches stability and continuance ; Vpon this Rock I will build my Church , and the gates of Hell shall not prevail against it , v. 18. He is himself the Rock upon which his Church is built ; as God is called the Rock of his People , on the account of his eternal power and immutability , Deut. 32. 4 , 18 , 31. Isa. 26. 4. And himself the Spiritual Rock which gave out supplies of Mercy and Assistance to the people in the Wilderness , 1 Cor. 10. 4. The Relation of the Professing Church unto this Rock , consists in the faith of this Confession , that he is Christ the Son of the living God. This our Lord Jesus Christ hath promised to secure against all attempts ; yet so as plainly to declare , that there should be great and severe opposition made thereunto . For whereas the Prevalency of the Gates of Hell in an enmity unto this confession is denyed , a great and vigorous attempt to prevail therein is no less certainly foretold ; neither hath it otherwise fallen out . In all Ages from the first solemn foundation of the Church of the New Testament , it hath one way or other been fiercely attempted by the Gates of Hell. For some time after the Resurrection of Christ from the dead , the principal endeavours of Satan , and Men acting under him , or acted by him , were pointed against the very foundation of the Church , as laid in the expression before mentioned . Almost all the Errours and Heresies wherewith for three or four Centuries of years it was perplexed , were principally against the Person of Christ himself , and consequently the Nature and Being of the holy and blessed Trinity . But being disappointed in his design herein , through the watchful care of the Lord Christ over his Promise ; in the following Ages , Satan turned his craft and violence against sundry parts of the superstructure ; and by the assistance of the Papacy cast them into confusion , nothing as it were remaining firm , stable , and in order , but only this one confession , which in a particular manner the Lord Christ hath taken upon himself to secure . In these latter Ages of the World , the power and care of Jesus Christ reviving towards his Church in the Reformation of it , even the ruined heaps of its building have been again reduced into some tolerable order and beauty . The old Enemy of its peace and welfare falling hereby under a disappointment , and finding his travail and labour for many Generations in a great part frustrate , he is returned again to his old work of attacqueing the Foundation it self ; as he is unweary and restless , and can be quiet neither Conquerour nor conquered ; nor will be so , until he is bound and cast into the lake that burneth with fire . For no sooner had the Reformation of Religion firmed it self in some of the Europaean Provinces , but immediately , in a proportion of distance not unanswerable unto what fell out from the first foundation of the Church , sundry Persons by the instigation of Satan attempted the disturbance and ruine of it , by the very same errours and Heresies about the Trinity , the Person of Christ , and his Offices , the person of the Holy Ghost and his Grace , wherewith its first trouble and ruine was endeavoured . And hereof we have of late an instance given among our selves ; and that so notoriously known , through a mixture of imprudence and impudence in the managers of it , that a very brief reflection upon it will suffice unto our present design . It was alwaies supposed , and known to some , that there are sundry Persons in this Nation , who having been themselves seduced into Socinianism , did make it their business under various pretences to draw others into a compliance with them in the same way and perswasion . Neither hath this for sundry years been so secretly carryed , but that the design of it hath variously discovered it self by overt acts of Conferences , disputations , and publishing of Books ; which last way of late hath been sedulously pursued . Unto these three is now a visible Accession made , by that sort of People whom Men will call Quakers , from their deportment at the first erection of their way , long since deserted by them ; until by some new Revolutions of Opinions , they cast themselves under a more proper denomination . That there is a conjunction issued between both these sorts of Men , in an Opposition to the holy Trinity , with the Person and Grace of Christ , the Pamphlets of late published by the one and the other do sufficiently evince . For however they may seem in sundry things as yet to look divers waies , yet like Sampson's Foxes , they are knit together by the tayle of consent in these fire-brand Opinions , and joyntly endeavour to consume the standing Corn of the Church of God. And their joynt management of their business of late , hath been as though it were their design , to give as great a vogue and report to their Opinions , as by any waies they are able . Hence besides their attempts to be proclaiming their Opinions under various pretences , in all Assemblies whereunto they may intrude themselves , as they know without trouble , they are exceedingly sedulous in scattering and giving away , yea imposing gratis , and as to some ingratiis , their small books which they publish , upon all sorts of persons promiscuously , as they have advantage so to do . By this means their Opinions being of late become the talk and discourse of the common sort of Christians , and the Exercise of many , amongst whom are not a few , that on sundry accounts , which I shall not mention , may possibly be exposed unto disadvantage and prejudice thereby , it hath been thought meet by some , that the Sacred Truths which these men oppose , should be plainly and briefly asserted and confirmed from the Scripture ; that those of the meanest sort of Professors , who a●e Sincere and upright , exercising themselves to keep a good conscience in matters of faith and obedience to God , may have somewhat in a readiness , both to guide them in their further enquiry into the Truth , as also to confirm their Faith in what they have already received , when at any time it is shaken or opposed by the cunning sleights of men that lye in wait to deceive . And this comprizeth the design of the ensuing discourse . It may possibly be judged needless by some , as it was in its first proposal by him by whom it is wri●●●● , and that because this matter at present is by an especial providence cast on other hands , who both have , and doubtless , as occasion shall require , will well acquit themselves in the defence of the Truths opposed . Not to give any other account of the Reasons of this small undertaking , it may suffice , that in publico discrimine omnis homo miles est . Every mans concernment lying in a common danger , it is free for every one to manage it as he thinks best , and is able , so it be without prejudice to the whole , or the particular concerns of others . If a City be on fire , whose bucket that brings water to quench it ought to be refused ? The attempt to cast fire into the City of God , by the Opinions mentioned , is open and plain , and a timely stop being to be put unto it , the more hands are orderly employed in its quenching , the more speedy and secure is the effect like to be . Now , because the Assertors of the Opinions mentioned do seem to set out themselves to be some great Ones , above the ordinary rate of men , as having found out , and being able publickly to maintain such things , as never would have entred into the minds of others to have thought on , or conceived ; and also that they seem with many to be thought worthy of their consideration because they now are new , and such as they have not been acquainted withall ; I shall in this Prefatory entrance , briefly manifest that those who have amongst us undertaken the management of these Opinions , have brought nothing new unto them , but either a little contemptible Sophistry and caption of words on the one hand , or futulous , affected , unintelligible expressions on the other ; the Opinions themselves being no other ; but such as the Church of God having been opposed by , and troubled with from the beginning , hath prevailed against , and triumphed over in all generations . And were it not that Confidence is the only relief which engaged impotency adheres unto , and expects supplies from , I should greatly admire that those amongst us who have undertaken an inforcement of these old exploded errours , whose weakness doth so openly discover and proclaim it self in all their endeavours , should judge themselves competent to give a new spirit of life to the dead carkass of these rotten Heresies , which the faith of the Saints in all Ages hath triumphed over ; and which Truth and Learning have under the care and watchfulness of Christ , so often baffled out of the world . The Jews in the time of our Saviours converse on the earth , being fallen greatly from the Faith and Worship of their forefathers , and ready to sink into their last and utmost Apostacy from God , seem amongst many other truths , to have much lost that of the Doctrine of the Holy Trinity , and of the Person of the Messiah . It was indeed suited in the dispensation of God , unto the work that the Lord Jesus had to fulfill in the world , that before his Passion and Resurrection , the knowledge of his Divine Nature as unto his individual person , should be concealed from the most of men . For this cause , although he was in the form of God , and thought it no robbery to be equal with God , yet he made himself of no reputation , by taking on him the form of a servant , and made in the likeness of men , that being found in the fashion of a man , he might be obedient unto death , Phil. 2. 7 , 8 , 9. whereby his Divine Glory was veiled for a season , until he was declared to be the Son of God with power , according unto the Spirit of Holiness , by the resurrection from the dead , Rom. 1. 4. And then was glorified with that glory which he had with the Father before the world was , John 17. 3. And as this dispensation was needful unto the accomplishment of the whole work which as our M●diator he had undertaken , so in particular , he who was in himself the Lord of Hosts , a Sanctuary to them that feared him , became hereby , a stone of stumbling , and a rock of offence to both the Houses of Israel , for a gin and for a snare to the inhabitants of Jerusalem , Isa. 8. 13 , 14. See Luke 2. 34. Rom. 9. 33. 1 Pet. 2. 8. Isa. 28. 26. But yet notwithstanding , as occasions required , suitably unto his own holy ends and designs , he forbare not to give plain and open testimony to his own Divine Nature and eternal pre-existence unto his Incarnation . And this was it , which of all other things most provoked the carnal Jews with whom he had to do . For having , as was said , lost the Doctrine of the Trinity and Person of the Messiah in a great measure , when ever he asserted his Deity , they were immediately enraged and endeavoured to destroy him . So was it plainly , John. 8. 56 , 57 , 58 59. Saith he , Your Father Abraham rejoyced to see my day , and he saw it and was glad ; then said the Jews unto him , thou art n●t yet fifty years old , and hast thou seen Abraham ? Jesus said unto them , verily I say unto you , before Abraham was I am : then took they up stones to cast at him . So also , John 10. 30 , 31 , 32 , 33. I and my Father are one : then the Jews took up stones again to stone him ; Jesus answered them , many good works have I shewed you from my Father , for which of those works do you stone me ? The Jews answered him saying , for a good work we stone thee not , but for blasphemy , and because that thou being a Man makest thy self God. They understood well enough the meaning of those words , I and my Father are one ; namely , that they were a plain Assertion of his being God. This caused their rage . And this the Jews all abide by to this day ; namely , that he declared himself to be God , and therefore they slew him . Whereas therefore the first discovery of a plurality of Persons in the Divine Essence consists in the Revelation of the Divine Nature and personality of the Son , this being opposed , persecuted , and blasphemed by these Jews , they may be justly looked upon and esteemed as the first Assertors of that misbelief , which now some seek again so earnestly to promote . The Jews persecuted the Lord Christ , because he being a Man , declared himself also to be God ; and others are ready to revile and reproach them , who believe and teach what he declared . After the Resurrection and Ascension of the Lord Jesus , all things being filled with tokens , evidences and effects of his Divine Nature and Power , Rom. 1. 4. The Church that began to be gathered in his name , and according to his Doctrine , being by his especial institution to be initiated into the express profession of the Doctrine of the Holy Trinity , as being to be baptized in the name of the Father , and the Son , and the Holy Ghost , which confession comprizeth the whole of the truth contended for , and by the indispensible placing of it at the first entrance into all obedience unto him , is made the doctrinal foundation of the Church , it continued for a season in the quiet and undisturbed possession of this Sacred Treasure . The first who gave disquietment unto the Disciples of Christ by perverting the Doctrine of the Trinity was Simon Magus , with his followers ; an account of whose monstrous figments , and unintelligible imaginations , with their coincidence with what some men dream in these latter daies , shall elsewhere be given . Nor shall I need here to mention the Colluvies of Gnosticks , Valentinians , Marcionites and Manichees , the foundation of all whose abominations lay in their mis-apprehensions of the being of God , their unbelief of the Trinity and Person of Christ , as do those of some others also . In especial there was one Cerinthus , who was more active than others in his opposition to the Doctrine of the person of Christ , and therein of the Holy Trinity . To put a stop unto his Abominations , all Authors agree that John writing his Gospel , prefixed unto it that plain declaration of the eternal Deity of Christ which it is prefaced withall . And the story is well attested by Irenaeus , Eusebius , and others , from Polycarpus who was his Disciple , that this Cerinthus coming into the place where the Apostle was , he left it , adding as a reason of his departure , lest the building through the just judgement of God should fall upon them . And it was of the Holy , Wise Providence of God , to suffer some impious Persons to oppose this Doctrine before the death of that Apostle , that he might by infallible Inspiration farther reveal , manifest and declare it to the establishment of the Church in future Ages . For what can farther be desired to satisfie the minds of men , who in any sense own the Lord Jesus Christ , and the Scriptures , than that this Controversie about the Trinity and Person of Christ ( for they stand and fall together ) should be so eminently and expresly determined , as it were immediately from Heaven . But he , with whom we have to deal in this matter , neither ever did , nor ever will , nor can acquiesce or rest in the divine determination of any thing which he hath stirred up strife and controversie about . For as Cerinthus and the Ebionites persisted in the Heresie of the Jews , who would have slain our Saviour for bearing witness to his own Deity , notwithstanding the evidence of that testimony , and the right apprehension which the Jews had of his mind therein ; so he excited others to engage and persist in their Opposition to the truth , notwithstanding this second particular determination of it from Heaven , for their confutation or confusion . For after the more weak and confused oppositions made unto it by Theodotus Coriarius , Artemon , and some others , at length a stout Champion appears visibly and expresly engaged against these fundamentals of our faith . This was Paulus Sa nosatenus Bishop of the Church of Antioch about the year 272. A man of most intolerable pride , passion , and folly ; the greatest that hath left a name upon Ecclesiastical Records . This man openly and avowedly denyed the Doctrine of the Trinity , and the Deity of Christ in an especial manner . For although he endeavoured for a while , to cloud his impious sentiments in ambiguous expressions , as others also have done , ( Euseb. lib. 7. cap. 27. ) yet being pressed by the Professors of the truth , and supposing his party was somewhat confirmed , he plainly defended his Heresie , and was cast out of the Church wherein he presided . Some sixty years after , Photinus Bishop of Syrmium , with a pretence of more sobriety in life and conversation , undertook the management of the same design , with the same success . What ensued afterwards among the Churches of God in this matter , is of too large and diffused a nature to be here reported . These instances I have fixed on , only to intimate unto persons whose condition or occasions afford them not ability or leisure of themselves , to enquire into the memorials of times past amongst the Professors of the Gospel of Christ , that these oppositions which are made at present amongst us unto these fundamental Truths , and derived immediately from the late renewed inforcement of them made by Faustus Socinus and his followers , are nothing but old baffled attempts of Satan , against the Rock of the Church and the building thereon , in the confession of the Son of the living God. Now , as all men who have ought of a due Reverence of God or his truth remaining with them , cannot but be wary how they give the least admittance to such Opinions as have from the beginning been witnessed against , and condemned by Christ himself , his Apostles and all that followed them in their faith and waies in all Generations ; so others whose hearts may tremble for the danger they apprehend which these sacred Truths may be in , of being corrupted or defamed , by the present opposition against them , may know that it is no other , but what the Church and faith of Professors hath already been exercised with , and through the power of him that enables them have constantly triumphed over . And for my part , I look upon it as a blessed effect of the holy wise providence of God , that those who have long harboured these Abominations of denying the holy Trinity , the person and satisfaction of Christ in their minds , but yet have sheltered themselves from common observation under the shades of dark obscure and uncouth expressions , with many other specious pretences , should be given up to joyn themselves with such Persons , and to profess a community of perswasion with them in those opinions , as have rendred themselves infamous from the first foundation of Christianity , and wherein they will assuredly meet with the same success as those have done , who have gone before them . For the other head of Opposition made by these Persons unto the truth in Reference unto the satisfaction of Christ , and the imputation of his Righteousness thereon unto our Justification , I have not much to say as to the time past . In general , the doctrine wherein they boast , being first brought forth in a rude mishapen manner by the Pelagian Hereticks , was afterwards improved by one Abailardus a Sophistical Scholar in France ; but owes its principal form and poison unto the endeavours of Faustus Socinus , & those who have followed him in his subtle attempt to corrupt the whole doctrine of the Gospel . Of these M●n , are those amongst us who at this day so busily dispute and write about the Trinity , the Deity of Christ , and his satisfaction , the Followers and Disciples . And it is much more from their Masters who were some of them Men learned , diligent , and subtle , than from themselves that they are judged to be of any great consideration . For I can truly say , that upon the sedate examination of all that I could ever yet hear , or get a sight of , either spoken or written by them , that is any amongst us ; I never yet observed an undertaking of so great importance managed with a greater evidence of incompetency and inability , to give any tolerable countenance unto it . If any of them shall for the future attempt to give any new countenance or props to their tottering errours , it will doubtless be attended unto , by some of those many , who cannot but know that it is incumbent on them , to contend earnestly for the Faith once delivered unto the Saints . This present brief endeavour is only to assist and direct those , who are less exercised in the waies of managing controversies in Religion , that they may have a brief comprehension of the truths opposed , with the firm foundations whereon they are built , and have in a readiness to shield their Faith , both against the fiery darts of Satan , and secure their minds against the cunning sleights of Men who lye in wait to deceive . And wherein this discourse seems in any thing to be too brief , or concise , the Author is not to be blamed ; who was confined unto these strait bounds , by those whose requests injoyned him this service . The Doctrine of the Holy Trinity Explained and Vindicated . THe Doctrine of the blessed Trinity may be considered two wayes . First , In respect unto the Revelation and proposal of it in the Scripture , to direct us unto the Author , Object , and End of our Faith , in our worship and obedience . Secondly , As it is farther declared and explained , in terms , expressions , and propositions , educed from the Original Revelation of it , suited thereunto , and meet to direct and keep the mind from undue apprehensions of the things it believes ; and to declare them unto farther edification . In the first way , it consists meerly in the propositions wherein the Revelation of God is expressed in the Scripture ; And in this regard two things are required of us . First , To understand the terms of the propositions , as they are Enunciations of Truth ; And Secondly , To believe the things taught , revealed , and declared in them . In the first Instance , no more , I say , is required of us , but that we assent unto the Assertions and Testimonies of God concerning himself , according to their natural and genuine sence , as he will be known , believed in , feared and worshipped by us ; as he is our Creator , Lord , and Rewarder ; and that because he himself hath by his Revelation , not only warranted us so to do , but also made it our duty necessary and indispensible . Now the sum of this Revelation in this matter is , that God is one ; that this one God , is Father , Son and Holy Ghost ; that the Father is the Father of the Son ; and the Son , the Son of the Father ; and the Holy Ghost , the Spirit of the Father and the Son ; and that in respect of this their mutual Relation , they are distinct from each other . This is the substance of the Doctrine of the Trinity as to the first direct concernment of faith therein . The first intention of the Scripture in the Revelation of God towards us is , as was said , that we might fear him , believe , worship , obey him , and live unto him , as God. That we may do this in a due manner , and worship the only true God , and not adore the false imaginations of our own minds , it declares , as was said , that this God is one , the Father , Son , and Holy Ghost ; that the Father is this one God , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , soveraign Lord , and last end of all : that the Son , is the one true God , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , Soveraign Lord , and last end of all . And so also of the Holy Ghost . This is the whole of Faiths concernment in this matter , as it respects the direct Revelation of God made by himself in the Scripture , and the first proper general end thereof Let this be clearly confirmed by direct and positive divine Testimonies containing the declaration and Revelation of God concerning himself , and faith is secured as to all its concerns . For it hath both its proper formal object , and is sufficiently enabled to be directive of divine Worship and Obedience . The Explication of this Doctrine unto Edification suitable unto the Revelation mentioned , is of another consideration . And two things are incumbent on us to take care of therein . First that what is affirmed and taught , do directly tend unto the ends of the Revelation it self , by informing and inlightning of the mind in the knowledge of the mysterie of it , so far as in this life we are by Divine Assistance capable to comprehend it ; that is , that faith may be increased , strengthned and confirmed against temptations and oppositions of Satan , and men of corrupt minds ; and that we may be distinctly directed unto , and encouraged in the Obedience unto , and Worship of God that are required of us . Secondly , That nothing be affirmed or taught herein , that may beget , or occasion any undue apprehensions concerning God , or our Obedience unto him , with respect unto the best , highest , securest Revelations , that we have of him and our duty . These things being done and secured , the End of the Declaration of this Doctrine concerning God is attained . In the declaration then of this Doctrine unto the Edification of the Church , there is contained a farther Explanation of the things before asserted , as proposed directly , and in themselves as the object of our faith , namely , how God is one , in respect of his Nature , Substance , Essence , Godhead , or Divine● Being . How being Father , Son , and Holy Ghost , he subsisteth in these three distinct persons , or Hypost●sies : and what are their mutual respects to each other , by which as their peculiar properties giving them the manner of their subsistence , they are distinguished one from another ; with sundry other things of the like necessary consequence unto the Revelation mentioned . And herein as in the Application of all other Divine Truths and Mysteries whatever , yea , of all moral commanded duties , use is to be made of such words and expressions as it may be are not literally and formally contained in the Scripture ; but only are unto our conceptions and apprehensions expository of what is so contained . And to deny the Liberty , yea , the necessity hereof , is to deny all interpretation of the Scripture , all endeavours to express the sense of the words of it , unto the understandings of one another ; which is in a word to render the Scripture it self altogether useless . For if it be unlawful for me to speak or write what I conceive to be the sense of the words of the Scripture , and the nature of the thing signified and expressed by them , it is unlawful for me also to think or conceive in my mind what is the sense of the words or nature of the things ; which to say , is to make brutes of our selves , and to frustrate the whole design of God in giving unto us the great priviledge of his word . Wherefore in the declaration of the Doctrine of the Trinity , we may lawfully , nay we must necessarily , make use of other words , phrases and expressions that what are Literally and Syllabically contained in the Scriptures , but teach no other things . Moreover whatever is so revealed in the Scripture , is no less true and divine as to whatever necessarily followeth thereon , than it is , as unto that which is principally revealed and directly expressed . For how far soever the lines be drawn and extended , from truth nothing can follow and ensue but what is true also ; and that in the same kind of truth , with that which it is derived and deduced from . For if the principal Assertion be a truth of Divine Revelation , so is also whatever is included therein , and which may be rightly from thence collected . Hence it follows , that when the Scripture revealeth the Father , Son , and Holy Ghost , to be one God , seeing it necessarily and unavoidably follows thereon that they are one in Essence , wherein alone it is possible they can be one ; and three in their distinct Subsistences , wherein alone it is possible they can be three : This is no less of Divine Revelation , than the first principle from whence these things follow . These being the respects which the Doctrine of the Trinity falls under , the necessary method of 〈◊〉 and Reason in the beheving and declar●ing of it , is plain and evident . 1. The Revelation 〈◊〉 it is to be asserted and vindicated , as it 〈◊〉 proposed to be believed for the ends mentioned . Now this is , as was declared , that there is one God , that this God , is Father , Son , and Holy Ghost , and so , that the Father is God , so is the Son , so is the Holy Ghost . This being received and admitted by faith , the Explication of it is , ( 2. ) To be insisted on , and not taken into consideration untill the other be admitted . And herein lyes the preposterous course of those who fallaciously and captiously go about to oppose this sacred truth . They will alwayes begin their opposition , not unto the Revelation of it , but unto the Explanation of it which is used only for farther edification . Their Disputes and Cavils shall be against the Trinity , Essence , Substance , Persons , Personality , Respects , Properties of the Divine Persons , with the modes of expressing these things , whilst the plain Scriptural Revelation of the things themselves from whence they are but explanatory deductions , is not spoken to , nor admitted unto confirmation . By this means have they entangled many weak unstable souls , who when they have met with things too high , hard and difficult for them , ( which in Divine Mysteries they may quickly do ) in the Explication of this Doctrine , have suffered themselves to be taken off from a due consideration of the full and plain Revelation of the thing it self in Scripture ; until their temptations being made strong , and their darkness increased , it was too late for them to return unto it ; as bringing along with them the Cavils wherewith they were prepossessed rather than that Faith and Obedience which is required . But yet all this while these Explanations so excepted against , are indeed not of any Original consideration in this matter . Let the direct express Revelations of the Doctrine be firmed , they will follow of themselves , nor will be excepted against by those who believe and receive it . Let that be rejected , and they will fall of themselves , and never be contended for by those who did make use of them . But of these things we shall treat again afterwards . This therefore is the way , the only way that we rationally can , and that which in duty we ought to proceed in , and by , for the asserting and confirming of the Doctrine of the holy Trinity under consideration ; namely , that we produce Divine Revelations , or Testimonies , wherein faith may safely rest and acquiesce , that God is one ; that this one God , is Father , Son , and holy Ghost ; So that the Father is God ; so also is the Son , and the holy Ghost likewise , and as such are to be believed in , obeyed , worshipped , acknowledged as the first cause , and last end of all , our Lord and Reward . If this be not admitted , if somewhat of it ▪ be not particularly denyed , we need not , we have no warrant or ground , to proceed any farther , or at all to discourse about the Unity of the Divine Essence , or the distinction of Persons . We have not therefore any original contest in this matter with any , but such as deny either God to be one , or the Father to be God , or the Son to be God , or the Holy Ghost so to be . If any deny either of these in particular , we are ready to confirm it by sufficient Testimonies of Scripture , or clear and undeniable Divine Revelation . When this is evinced and vindicated , we shall , willingly proceed to manifest that the explications used of this Doctrine unto the Edification of the Church are according to truth ; and such as necessarily are required by the nature of the things themselves . And this gives us the method of the small ensuing Discourse , with the Reasons of it . The first thing which we affirm to be delivered unto us by divine Revelation as the Object o● ou● Faith is , that God is one . I know that this may be uncontroulably evidenced by the ●ight of Reason it self , unto as good and quiet an Assurance as the mind of man is capable of in any of its apprehensions whatever . But I speak of it now , as it is confirmed unto us by Divine Revelation . How this Assertion , of one God , respects the Nature , Essence , or Divine Being of God , shall be declared afterwards . At present it is enough to represent the Testimonies that he is one , only one . And because we have no difference with our Adversaries distinctly about this matter , I shall only name some few of them , Deut. 6. 4. Hear O Israel , the Lord our God is one Lord. A most pregnant Testimony ; and yet notwithstanding , as I shall elsewhere manifest , the Trinity it self , in that one divine Essence is here asserted , Isa. 44. 6 , 8. Thus saith the Lord , the King of Israel , and his Redeemer , the Lord of Hosts , I am the first , and I am the last , and besides me there is no God ; Is there a God besides me ? Yea there is no God , I know not any ; In which also we may manifest that a plurality of Persons is included and expressed . And although there be no more absolute and sacred truth than this , that God is one ; yet it may be evinced , that it is no where mentioned in the Scripture , but that either in the words themselves , or the context of the place , a plurality of persons in that one sence is intimated . Secondly , It is proposed as the object of our Faith , that the Father is God. And herein as is pretended there is also an agreement , between us , and those who oppose the Doctrine of the Trinity . But there is a mistake in this matter . Their hypothesis as they call it , or indeed presumptuous errour , casts all the conceptions that are given us concerning God in the Scripture , into disorder and confusion . For the Father , as he whom we worship , is often called so , only with reference unto his Son ; as the Son is so , with reference to the Father . He is the only begotten of the Father , John 1. 14. But now , is this Son had no praeexistence in his Divine nature before he was born of the Virgin , there was no God the Father seventeen hundred years ago , because there was no Son. And on this ground did the Marcionites of old , plainly deny the Father whom under the New Testament we Worship , to be the God of the Old Testament , who made the World and was Wo●shipped from the foundation of it . For it seems to follow , that he whom we worship being the Father , and on this supposition that the Son had no praexistence unto his incarnation , he was not the Father under the Old Testament , he is some other from him that was so revealed : I know the folly of that inference ; yet how on this opinion of the sole existence of the Son in time , Men can prove the Father to be God , let others determine . He who abideth in the doctrine of Christ , he hath both the Father and the Son , but whosoever transgresseth and abideth not in the Doctrine of Christ , he hath not God , 2 John 9. Whoever denyes Christ the Son , as the Son , that is the eternal Son of God , he loses the Father also , and the true God ; he hath not God. For that God which is not the Father , and which ever was , and was not the Father , is not the true God. Hence many of the Fathers , even of the first Writers of the Church , were forced unto great pains in the confirmation of this truth , that the Father of Jesus Christ was he who made the World , gave the Law , spake by the Prophets , and was the Author of the Old Testament ; and that against Men who professed themselves to be Christians . And this bruitish apprehension of theirs , arose from no other principle but this , that the Son had only a temporal Existence , and was not the Eternal Son of God. But that I may not in this brief discourse digress unto other Controversies than what lyes directly before us , and seeing the Adversaries of the truth we contend for , do , in words at least , grant that the Father of our Lord Jesus Christ is the true God , or the only true God , I shall not further shew the inconsistency of their hypothesis with this confession ; But take it for granted , that to us there is one God the Father , 1 Cor. 8. 6. See John 17. 3. So that he who is not the Father , who was not so from Eternity , whose paternity is not equally coexistent unto his Deity , is no God unto us . Thirdly , It is asserted and believed by the Church that Jesus Christ is God ; the Eternal Son of God ; that is , He is proposed , declared and revealed unto us in the Scripture , to be God , that is to be served , worshipped , believed in , obeyed as God , upon the account of his own Divine excellencies . And whereas we believe and know that he was Man , that he was born , lived , and dyed as a Man , it is declared that he is God also ; and that as God , he did preexist in the form of God before his Incarnation , which was effected by voluntary actings of his own ; which could not be without a preexistence in another nature . This is proposed unto us to be believed upon Divine Testimony , and by Divine Revelation . And the sole enquiry in this matter is , whether this be proposed in the Scripture as an Object of Faith , and that which is indispensibly necessary for us to believe . Let us then nakedly attend unto what the Scripture asserts in this matter , and that in the order of the Books of it in some particular instances which at present occurr to mind ; as these that follow , Psalm 45. 6. Thy Throne O God is for ever and ever , applyed unto Christ , H●b . 1. 8. But unto thy Son he saith , thy Throne O God is for ever and ever . Psalm 68. 17 , 18 , 19. The Chariots of God are twenty thousand , even thousands of Angels , the Lord is among them as in Sinai in the holy place ; thou hast ascended on high , thou hast lead Captivity Captive , thou hast received gifts for Men , yea , for the Rebellious also , that the Lord God may dwell among them , applyed unto the Son , Ephes. 4. 8. Wherefore he saith , when he ascended up on high , he led Captivity captive , and gave gifts unto Men. Now that he ascended , what is it but that be also descended first into the lower parts of the Earth ; He that descended is the same also that ascended up far above all Heavens , that he might fill all things . Psalm 110. 1. The Lord said unto my Lord , sit thou at my right hand ; applyed unto Christ by himself , Mat. 22. 44. Psalm 102. 15 , 16 , 17. Of old th●u hast laid the foundation of the Earth and the Heavens are the work of thy hands ; they shall perish but thou shalt endure , yea , all of them shall wax old like a garment , as a vesture shalt thou change them , and they shall be changed , but thou art the same , and thy years shall have no end . Declared by the Apostle to be meant of the Son , Heb. 1. 10. Prov. 8. 22. to the 31. The Lord possest Me in the beginning of his wayes ; before his works of old : I was set up from everlasting , in the beginning or ever the Earth was , when there were no depths , I was brought forth when there were no Fountains abounding with waters , before the Mountains were setled , before the Hills was I brought forth ; while as yet he had not made the Earth , nor the Fields , nor the highest part of the dust of the World ; When he prepared the Heavens I was there ; when he set a compass upon the face of the Earth , when he established the clouds above ; and the fountains of the deep ; when he gave to the Sea his decree that the waters should not pass his commandment ; when he appointed the foundations of the Earth ; then I was by him as one brought up with him , and I was daily his delight , rejoycing alwayes before him ; rejoycing in the habitable parts of his Earth , and my delights were with the Sons of Men. Isa. 6. 1 , 2 , 3. I saw also the Lord sitting upon a Throne , high and lifted up and his train filled the Temple ; above it stood the Seraphims , each one had six wings , with twain he covered his face , with twain he covered his feet , and with twain he did flye : and one cryed unto another and said , Holy , Holy , Holy is the Lord of Hosts , the whole earth is full of his Glory . applyed unto the Son , John 12. 41 , 42. Isa 8. 13 , 14. Sanctifie the Lord of Hosts himself , and let him be your dread ; let him be your fear , and he shall be for a Sanctuary , but for a stone of Stumbling , and for a rock of offence to both the Houses of Israel , for a gin and for a snare to the Inhabitants of Jerusalem , applyed unto the Son , Luk. 2. 34. Rom. 9. 33. 1 Pet. 2. 8. Isa. 9. 6. For unto us a Child is born , unto us a Son is given , and the Government shall be upon his shoulders ; and his name shall be called wonderful , Counsellor , the mighty God , the Everlasting Father , the Prince of Peace ; of the increase of his Government and peace there shall be no end . Jer. 23. 5 , 6. Behold the day is come saith the Lord that I will raise unto David a righteous branch , and this is his name whereby he shall be called , Jehovah our Righteousness . Hos. 12. 3 , 4 , 5. He took his Brother by the heel in the womb , and by his strength he had power with God ; yea , he had power over the Angel and prevailed , he wept and made supplications unto him ; he found him in Bethel , and there he spake with us , even the Lord God of Hosts , the Lord is his memorial . Zach. 2. 8 , 9. For thus saith the Lord of Hosts , after the glory hath he sent me unto the Nations which spoiled ye , and ye shall know that the Lord of Hosts hath sent Me. Mat. 16. 16. Thou art Christ the Son of the living God. Luk. 1. 35. The Holy Ghost shall come upon thee , the power of the most High shall overshaddew thee , therefore also shall that Holy thing which shall be born of thee , be called the Son of God. John 1. 1 , 2 , 3. In the beginning was the Word , and the Word was with God , and the Word was God. The same was in the beginning with God ; all things were made by him ; and without him was not any thing made that was made . Ver. 14. And we beheld his Glory , the Glory as of the only begotten of the Father . John 3. 3. And no Man hath ascended up to Heaven , but he that ▪ came down from Heaven , even the Son of man which is in Heaven . John 8. 56 , 57 , 58. Then said the Jews unto him , thou art not fifty years old , and hast thou seen Abraham ? Jesus saith unto them , verily , I say unto you , before Abraham was , I am . John 10. 30. I and my Father are one . John 17. 3. And now O Father glorifie thou me with thine own self , with the glory which I had with thee before the World was . John 20. 28. And Thomas answered and said unto him , my Lord and my God. Acts 20. 28. Feed the Church of God which he hath purchased with his own blood . Rom 1. 3 , 4. Concerning his Son Jesus our Lord , which was made of the ●eed of David according to the flesh , and declared to be the Son of God with power , according to the Spirit of holiness , by the resurrection from the dead . Rom. 9. 5. Of whom as concerning the flesh Christ came ; who is over all , God blessed for ever . Amen . Rom. 14. 10 , 11 , 12. For we shall all stand before the judgement seat of Christ ; as it is written , as I live , saith the Lord , every knee shall bow to me , and every tongue shall confess to God. So then every one of us , shall give an account of himself to God. 1 Cor. 8. 6. And one Lord Jesus , by whom are all things , and we by him . 1 Cor. 10. 9. Neither let us also tempt Christ as some of them also tempted , and were destroyed of Serpents ; compared with , Numb . 21. 6. Phil. 2. 5 , 6. Let this mind be in you which was also in Christ Jesus ; who being in the form of God , thought it not robbery to be equal with God. Col. 1. 15 , 16 , 17. Who is the Image of the invisible God , the first born of every Creature ; for by him were all things created , that are in Heaven , and that are in Earth , Visible and Invisible , whether they be Thrones , or Dominions , or Principalities , or Powers , all things were created by him and for him , and he is before all things , and by him all things consist . 1 Tim. 3. 16. Without Controversie great is the Mysterie of godliness , God was manifested in the flesh . Tit. 2. 13. Looking for that blessed hope , and the glorious appearance of the great God and our Saviour Jesus Christ , who gave himself for us . Hebrewes the first throughout . Chap. 3. 4. For every house is builded by some man , but he that built all things is God. 1 Pet. 1. 11. Searching what , or what manner of time the Spirit of Christ which was in them did signifie . Chap. 3. 18 , 19. But Christ also hath once suffered for sinners , being put to death in the flesh , but quickned by the Spirit ; by which also he went and preached unto the Spirits in Prison which sometimes were disobedient , when once the long suffering of God waited in the dayes of Noah . 1 John 3. 16. Hereby we perceive the Love of God , because he laid down his life for us . Chap. 5. 20. And we are in him that is true , even in his Son Jesus Christ , this is the true God and Eternal life . Rev. 1. 8. I am Alpha , and Omega , the beginning and the ending , saith the Lord , which is , and which was , and which is to come , the Almighty . Ver. 11. I am Alpha and Omega , the first and the last , and what thou seest , write in a Book : and I turned to see the voice that spake with me ; and being turned , I saw seven Golden Candlesticks , and in the midst of the seven Candlesticks , one like unto the Son of Man. Ver. 17. And when I saw him , I fell at his feet as dead ; and he laid his right hand upon me , saying unto me , fear not , I am the First and the Last . Chap. 2. 23. I am he which searcheth the reins and hearts , and will give unto every one of you according to your works . These are some of the places wherein the truth under consideration is revealed and declared ; some of the Divine Testimonies whereby it is confirmed , and established ; which I have not at present enquired after , but suddenly repeated as they came to mind . Many more of the like nuture and importance may be added unto them ; and shall be so as occasion doth require . Let now any one who owns the Scripture to be the Word of God , to contain an infallible Revelation of the things proposed in it to be believed , and who hath any conscience exercised towards God for the receiving and submitting unto what he declares and reveals , take a view of these Testimonies , and consider whether they do not sufficiently propose this Object of our faith . Shall a few poor trifling Sophisms , whose terms are scarcely understood , by the most that amongst us make use of them , according as they have found them framed by others , be thought meet to be set up in opposition unto these multiplyed Testimonies of the Holy Ghost , and to cast the Truth confirmed by them down from its credit and reputation in the consciences of men . For my part , I do not see in any thing , but that the Testimonies given to the Godhead of Christ , the Eternal Son of God , are every way as clear and unquestionable , as those are , which testifie to the Being of God , or that there is any God at all . Were men acquainted with the Scriptures as they ought to be , and as the most , considering the means and advantages they have had , might have been , did they ponder and believe on what they 〈◊〉 , or had any tenderness in their consciences as to that Reverence , Obedience , and Subjection of soul , which God requires unto his Word , it were utterly impossible that their faith in this matter should ever in the least be shaken , by a few lewd Sophisms , or loud clamours of men destitute of the truth , and of the Spirit of it . That we may now improve these Testimonies unto the end under design , as the nature of this brief discourse will bear , I shall first remove the general Answers which the Socinians give unto them ; and then manifest farther , how incontrolable they are , by giving an instance in the frivolous exceptions of the same Persons to One of them in particular . And we are ready , God assisting , to maintain , that there is not any one of them , which doth not give a sufficient ground for faith to rest on in this matter concerning the Deity of Christ ; and that against all the Socinians in the world . They say therefore commonly , that we prove not by these testimonies what is by them denyed . For they acknowledge Christ to be God , and that because he is exalted unto that Glory and Authority that all creatures are put into subjection unto him ; and all both men and Angels are commanded to worship and adore him . So that he is God by Office , though he be not God by nature . He is God , but he is not the most high God. And this last expression they have almost continually in their mouths . He is not the most high God. And commonly with great contempt and scorn they are ready to reproach them who have solidly confirmed the Doctrine of the Deity of Christ , as ignorant of the state of controversie , in that they have not proved him to be the most high God , in subordination unto whom , they acknowledge Christ to be God , and that he ought to be worshipped with Divine and Religious worship . But there cannot be any thing more empty and vain than these pretences . And besides they accumulate in them , their former Errors , with the addition of new ones . For , First , The name of the most high God , is first ascribed unto God in Gen. 49. 18 , 19 , 22. denoting his Soveraignty and Dominion . Now , as other Attributes of God , it is not distinctive of the subject , but only desscriptive of it . So are all other Excellencies of the nature of God. It doth not intimate that there are other Gods , only he is the most high , or one over them all , but only that the true God , is most high , that is indued with Soveraign Power , Dominion and Authority over all . To say then , that Christ indeed is God , but not the most high God , is all one as to say he is God , but not the most holy God , or not the true God. And so they have brought their Christ into the number of false Gods , whilst they deny the true Christ who in his divine nature , is over all God blessed for ever , Rom. 9. 5. A phrase of speech , perfectly expressing this Attribute , of the most high God. Secondly , This Answer is suited only unto those testimonies which express the name of God with a corre●ponding Power and Authority unto that name . For in reference unto these alone can it be pleaded with any pretence of reason , that he is a God by Office ; though that also be done very Futilously and impertinently . But most of the Testimonies produc●d , speak directly unto his divine Excel●encies , and properties , which belong unto his nature necessarily and absolutely . That he is Eternal , Omnipotent , Immense , Omniscient , Infinitely wise , and that he is , and worketh and produceth Effects suitable unto all these properties , and such as nothing but they can enable him for , is abundantly proved by the foregoing Testimonies . Now all these concern a divine nature , a natural Essence , a Godhead , and not such power or authority as a man may be exalted unto . Yea , the ascribing any of them to such a one , implyes the highest contradiction expressible . Thirdly , This God in Authority and Office , and not by nature , that should be the Object of Divine Worship , is a new abomination . For they are divine , essential excellencies that are the formal Reason and Object of Worship Religious and divine . And to ascribe it unto any one , that is not God by nature , is Idolatry . By makeing therefore their Christ such a God as they describe , they bring him under the severe commination of the true God , Jer. 10. 11. The Gods that have not made the Heavens and the Earth , even they shall perish from the Earth , and from under these Heavens . That Christ they worship , they say is a God ; but they deny that he is that God that made the Heavens and the Earth : and so leave him exposed to the threatnings of him , who will accomplish it to the uttermost . Some other general exceptions sometimes they make use of , which the Reader may free himself from the entanglement of , if he do but heed these ensuing Rules . X. Distinction of persons , ( of which afterwards ) it being in an infinite substance , doth no way prove a difference of Essence between the Father and the Son. Where there fore Christ as the Son , is said to be Another from the Father , or God , spoken personally of the Father , it argues not in the least that he is not partaker of the same nature with him . That in one Essence , there can be but one person , may be true where the substance is finite and lim●ted , but hath no place in that which is infinite . 2. Distinction and Inequality in respect of Office in Christ , doth not in the least take away his equality and sameness with the Father , in respect of nature and Essence , Phil. 2. 7 , 8. A Son , of the same nature with his Father , and therein Equal to him , may in Office be his inferiour , his subject . Thirdly , The Advancement and exaltation of Christ as Mediator to any dignity whatever , upon , or in reference to the work of our Redemption and salvation , is not at all inconsistent with the essential Honour , Dignity , and Worth which he hath in himself as God blessed for ever . Though he humbled himself and was exalted in Office , yet in Nature he was one and the same , he changed not . Fourthly , The Scriptures asserting the Humanity of Christ with the concerments thereof , as his birth , life , and death , do no more thereby deny his Deity , than by asserting his Deity with the essential properties thereof , they deny his humanity . Fifthly , God working in and by Christ as he was Mediator , denotes the Fathers Soveraign Appointment of the things mentioned to be done , not his immediate efficiency in the doing of the things themselves . These Rules are proposed a little before their due place in the Method which we pursue . But I thought meet to interpose them here , as containing a sufficient ground for the resolution and answering of all the Sophisms and Objections which the Adversaries use in this cause . From the cloud of witnesses before produced , every one where of is singly sufficient to evert the Socinian Infidelity ; I shall in one of them give an infiance both of the clearness of the Evidence , and the weakness of the exceptions which are wont to put in against them as was promised . And this is , John 1. 1 , 2 , 3. In the Beginning was the Word , and the Word was with God , and the Word was God , the same was in the beginning with God. All things were made by him , and without him was not any thing made that was made . By the Word , here , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on what account soever he be so called , either as being the Eternal Word and wisdom of the Father , or as the great Revealer of the Will of God unto us , Jesus Christ the Son of God is intended . This is on all hands acknowledged , and the context will admit of no haesitation about it . For of this Word , it is said , that he came into the World , v. 10. was rejected by his own , v. 11. was made flesh and dwelt amongst us whose glory was the glory of the only begotten Son of the Father , v. 14. called expresly Jesus Christ , v. 17. the only begotten Son of the Father , v. 18. The subject then treated of is here agreed upon . And it is no less evident that it is the design of the Apostle to declare both who , and what he was of whom he treateth . Here then , if any where , we may learn what we are to believe concerning the person of Christ ; which also we may certainly do , if our minds are not perverted through prejudice , whereby the God of this world doth blind the minds of them which believe not , lest the light of the glorious Gospel of Christ who is the image of God , should shine unto them , 2 Cor. 4. 4. Of this Word then , this Son of God it is affirmed that he was in the beginning . And this Word if it doth not absolutely and formally express Eternity , yet it doth a preexistence unto the whole Creation which amounts to the same . For nothing can preexist unto all Creatures but in the nature of God which is eternal ; unless we shall suppose a creature before the Creation of any . But what is meant by this expression , the Scripture doth elsewhere declare . Prov. 8. 23. I was set up from everlasting before the beginning , or ever the earth was , John 17. 5. Glorifie thou me with thine own self , with the glory which I had with thee before the world was . Both which places as they explain this phrase , so also do they undeniably testifie unto the Eternal pre-existence of Christ the Son of God. And in this case we prevail against our Adversaries , if we prove any pre-existence of Christ unto his Incarnation , which as they absolutely deny , so to grant it , would overthrow their whole heresie in this matter . And therefore they know that the testimony of our Saviour concerning himself , if understood in a proper intelligible sense , is perfectly destructive of their pretensions . John 8. 58. Before Abraham was , I am . For although there be no proper sense in the words but a gross ●quivocation , if the Existence of Christ before Abraham was born be not asserted in them , seeing he spake in Answer to that objection of the Jews , that He was n●t yet fifty years old , and so could not have seen Abraham , nor Abraham him ; and the Jews that were present understood well enough that he asserted a divine preexistence unto his being born so long ago , as that hereon , after their manner , they took up stones to stone him , as supposing him to have blasphemed in asserting his Deity as others now do in the denying of it ; yet they seeing how fatal this prae-existence , though not here absolutely asserted to be eternal , would be to their cause , they contend that the meaning of the words , is , that Christ was to be the light of the world before Abraham was made the Father of many Nations . An interpretation so absurd and sottish , as never any man not infatuated by the God of this world could once admit and give countenance unto . But in the Beginning , as absolutely used , is the same with From Everlasting , as it is expounded , Prov. 8. 23. and denoteth an eternal existence , which is here affirmed of the Word the Son of God. But let the Word beginning , be restrained unto the subject matter treated of which is the Creation of all things , and the praeexistence of Christ in his divine nature unto the Creation of all things is plainly revealed and inevitably asserted . And indeed , not only the Word , but the discourse of these verses , doth plainly relate unto , and is expository of the first verse in the Bible , Gen. 1. 1. In the beginning God created Heaven and Earth . There it is asserted that in the beginning God created all things , here , that the Word was in the beginning and made all things . This then is the least that we have obtained from this first word of our Testimony ; namely , that the Word or Son of God had a personal praeexistence unto the whole Creation . In what nature this must be , let these men of Reason satisfie themselves , who know that Creator and Creatures , take up the whole nature of Beings ; one of them he must be ; and it may be well supposed that he was not a Creature before the Creation of any . But , Secondly , Where , or with whom , was this Word in the beginning ? it was saith the Holy Ghost , with God. There being no creature then existing , he could be no where but with God ; that is , the Father as it is expressed in one of the testimonies before going , Prov. 8. 22. The Lord possest me in the beginning of his wayes before his works of old ; ver . 30. Then was I by him as one brought up with him , and I was daily his delight , rejoycing alwayes before him ; that is , in the beginning , this Word or Wisdom of God was with God. And this is the same , which our Lord Jesus asserts concerning himself , John 3. 13. And no man , saith he , hath ascended up to Heaven , but he that came down from Heaven , even the Son of man which is in Heaven . And so in other places . He affirms his being in Heaven , that is , with God , at the same time when he was in the earth ; whereby He declares the immensity of his Nature , and the distinction of his person ; and his coming down from Heaven before he was Incarnate on the earth , declaring his preexistence ; by both manifesting the meaning of this Expression , that in the beginning he was with God. But hereunto they have invented a notable evasion . For although they know not well what to make of the last clause of the words , that say , then he was in Heaven when he spake on Earth ; the Son of man which is in Heaven , answerable to the description of Gods Immensity , do not I fill Heaven and Earth saith the Lord , Jer. 23. 27. But say , that he was there , by Heavenly meditation as another man may be ; yet they give a very clear Answer to what must of necess●●y be included in his descending from Heaven , namely his preexistence to his Incarnation . For they tell us , that before his publick Ministry , he was in his humane nature , ( which is all they allow unto him ) taken up into Heaven , and there taught the Gospel ; as the great Impostor Mahomet pretended he was taught his Alcoran ; If you ask them , who told them so , they cannot tell ; but th●y can tell when it was ; namely , when he was led by the spirit into the Wilderness for forty days after his baptism . But yet this instance is subject to another her misadventure ; in that one of the E●angelists plainly affirms that he was those forty dayes in the Wilderness with the wild beasts , Mark 17. 13. And so surely not in Heaven in the same nature by his bodily presence with God and his holy Angels . And let me add this by the way that the Interpretation of this place , Joh. 1. 1. to be mentioned after wards ; and those of the two places before mentioned , John 8. 58. chap. 3. 31. Faustus Socin●s learned out of his Uncle Laelius papers as he confesseth , and doth more than intimate that he believed he had them as it were by Revelation ; and it may be so ; they are indeed so forced , absurd , and irrational , that no man could ever fix upon them by any reasonable Investigation . But the Author of this Revelation , if we may judge of the Parent by the Child , could be no other but the spirit of Error and darkness . I suppose therefore that notwithstanding these exceptions , Christians will believe , that in the beginning the word was with God ; that is , that the Son was with the Father , as is frequently elsewhere declared . But who was this Word ? saith the Apostle , He was God. He was so with God , that is the Father , as that he himself was God also . God , in that the notion of God , which both nature , and the Scripture doth represent . Not a God by Office , one exalted to that dignity , ( which cannot well be pretended before the Creation of the world ) but as Thomas confessed him , our Lord and our God , John 20. 28. Or as Paul expresses it ; over all God blessed for ever ; or the most high God , which these men love to deny . Let not the infidelity of men excited by the craft and malice of Satan s●ek for blind occasions , and this matter is determined ; if the Word and Testimony of God be able to umpire a difference amongst the Children of men . Here is the sum of our Creed in this matter ; In the beginning the Word was God ; and so continues unto Eternity ; being Alpha and Om●ga , the first and the last , the Lord God Almighty . And to shew that he was so God in the beginning , as that he was distinct , one , in some thing from God the Father , by whom afterwards he was sent into the world , he adds , ver . 2. the same was in the beginning with God. Father also to evince what he hath asserted , and revealed for us to believe , the Holy Ghost adds , both as a firm declaration of his Eternal Deity ; and also his immediate care of the world ( which how he variously exercised both in a way of providence , and grace , he afterwards declares ) verse 3. All things were made by him . He was so in the beginning , before all things , as that he made them all . And that it may not be supposed , that the All that he is said to make , or create , was to be limited unto any certain sort of things , he adds , that without him nothing was made that was made ; which gives the first Assertion an absolute universality as to its subject . And this he farther describes , v. 10. He was in the world , and the world was made by him . The world that was made , hath an usual distribution in the Scripture , into the Heavens and the Earth , and all things contained in them ; as Acts 4. 24. Lord thou art God which hast made Heaven and Earth and the Sea , and all that in them is ; that is the world , the making whereof is expresly assigned unto the Son , Heb. 1. 10. Thou Lord in the beginning , hast laid the foundation of the Earth , and the Heavens are the works of thine hands . And the Apostle Paul to secure our understandings in this matter , instanceth in the most noble parts of the creation , and which if any might seem to be excepted from being made by him , Col. 1. 16. For by him were all things created that are in Heaven , and that are in Earth visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers , all things were created by him and for him . The Socinians say indeed , that he made Angels to be Thrones and Principalities ; that is , he gave them their Order , but not their Being ; which is expresly contrary to the words of the Text ; so that a man knows not well what to say to these persons , who at their pleasure cast off the authority of God in his word : By him were all things created , that are in Heaven , and that are in Earth . What now can be required to secure our faith in this matter ? In what words possible , could a divine Revelation of the Eternal Power and Godhead of the Son of God , be made more plain and clear unto the Sons of men ? Or how could the truth of any thing more evidently be represented unto their minds ? If we understand not the mind of God , and Intention of the Holy Ghost in this matter , we may utterly despair ever to come to an acquaintance with any thing that God reveals unto us ; or indeed with any thing else that is expressed , or is to be expressed by words . It is directly said that the Word , that is Christ , as is acknowledged by all , was with God ; distinct from him , and was God , one with him ; that he was so in the begining , before the Creation ; that he made all things , the world , all things in Heaven and in Earth ; and if he be not God , who is ? The summ is , All the waies whereby we may know God , are his Name , his Properties , and his works . But they are all here ascribed by the Holy Ghost to the Son , to the Word ; and he therefore is God , or we know neither who , nor what God is . But say the Socinians , these things are quite otherwise , and the words have another sense in them than you imagine . What is it I pray ? we bring none to them , we impose no sense upon them ; we strain not any word in them , from , besides , or beyond its native , genuine signification , its constant application in the Scripture , and common use amongst men . What then is this latent sense that is intended , and is discoverable only by themselves ? let us hear them coyning and 〈◊〉 this sense of theirs . First , They say that by in the begining , is not meant of the beginning of all things , or the creation of them ; but the beginning of the preaching of the Gospel . But why so I pray ? Where ever these words are else used in the Scripture , they denote the beginning of all things , or Eternity absolutely , or an Existence preceding their creation . In the beginning God created Heaven and Earth , Gen. 1. 1. I was set up from everlasting from the begining ere ever the earth was , Prov. 8. 23. Thou Lord in the beginning hast laid the foundations of the Earth , Heb. 1. 10. And besides , these words are never used absolutely any where for the beginning of the Gospel . There is mention made indeed of the beginning of the Gospel of Jesus Christ , Mark 1. 1. which is referred to the preaching of John Baptist. But in the beginning absolutely , is never so used or applied . And they must meet with men of no small inclination unto them , who will upon their desire in a matter of so great importance , forego the sense of words , which is natural and proper , fixed by its constant use in the Scripture , when applyed in the same kind ; for that which is forced , and strained , and not once exemplified in the whole book of God. But the words they say are to be restrained to the subject matter treated of . Well , what is that subject matter ? the new creation by the Preaching of the Gospel . But this is plainly false ; nor will the words allow any such sense ; nor the context : nor is any thing offered to give evidence unto this corrupt perverting of the words , unless it be a farther perverting of other testimonies , no less clear than this . For what is according to this Interpretation the meaning of those words , in the beginning was the Word ? that is , when John Baptist preached , and said , this is the Lamb of God , which was signally the beginning of the Gospel , then he was . That is , he was when he was , no doubt of it . And is not this a notable way of interpreting of Scripture , which these great pretenders to a Dictatorship in Reason , indeed Hucksters in Sophistry , do make use of ? But to go on with them in this supposition ; how was he then with God , the Word was with God. That is , say they , he was then known only to God , before John Baptist preached him in the begining . But what shall compell us to admit of this uncouth sense and Exposition . He was with God , that is , he was known to God alone . What is their singular herein , concerning how many things may the same be affirmed ? Besides , it is absolutely false . He was known to the Angel Gabriel who came to his Mother with the Message of his Incarnation , Luke 1. 35. He was known to the two Angels which appeared to the Shepherds upon his birth , Luke 2. To all the Heavenly Host assembled to give praise and glory to God on the Account of his Nativity , as those who came to worship him , and to pay him the homage due unto him , Luke 2. 10 , 13 , 14. He was known to his Mother , the Blessed Virgin ; and to Joseph ; and Zachariah ; and to Elizabeth ; to Simeon and Anna , to John Baptist ; and probably to many more to whom Simeon and Anna spake of him , Luke 2. 38. So that the sense pretended to be wrung out and extorted from these words , against their proper meaning and intendment , is indeed false and frivolous , and belongs not at all unto them . But let this pass . What shall we say to the next words , And the word was God. Give us leave without disturbance from you , but to believe this expression which comprizeth a Revelation of God proposed to us on purpose that we should believe it , and there will be , as was said , an end of this difference and debate . Yea , but say they , these words have another sense also . Strange I they seem to be so plain and positive , that it is impossible any other sense should be fixed on them , but only this , that the Word was in the beginning , and was God , and therefore is so still , unless he who is once God can cease so to be . But the meaning is ; that afterwards , God exalted him and made him God , as to Rule , Authority and Power . This making of him God , is an expression very offensive to the ears of all sober Christians , and was therefore before exploded . And these things here , as all other figments , hang together like a rope of sands . In the beginning of the Gospel he was God , before any knew him but only God. That is , after he had preached the Gospel , and dyed , and rose again , and was exalted at the right hand of God , he was made God , and that not properly , which is absolutely impossible , but in an improper sense . How prove they then this perverse non-sense to be the sense of these plain words . They say it must needs be so . Let them believe them who are willing to perish with them . Thus far then we have their sense ; In the beginning , that is , about sixteen or seventeen hundred years ago ; the Word , that is , the Humane nature of Christ before it was made flesh , which it was in its being ; was with God ; that is , known to God alone ; and in the beginning , that is afterwards , not in the Beginning , was made God ; which is the summ of their Exposition of this place . But what shall we say , to what is affirmed concerning his making of all things , so as that without him , that is , without his making of it , nothing was made that was made ; especially seeing that these all things are expresly said to be the world , vers . 10. And all things therein contained , even in Heaven and Earth , Col. 1. 16. An ordinary man would think that they should now be taken hold of , and that there is no way of escape left unto them . But they have it in a readiness . By the all things here are intended all things of the Gospel , the preaching of it , the sending of the Apostles to preach it , and to declare the Will of God ; and by the world , is intended the world to come , or the new state of things under the Gospel . This is the substance of what is pleaded by the greatest masters amongst them in this matter , and they are not ashamed thus to plead . And the Reader in this instance may easily discern what a desperate cause they are engaged in , and how bold and desperate they are in the management of it . For , First , The words are a plain Illustration of the Divine Nature of the Word , by his Divine Power and works , as the very series of them declares . He was God , and he made all things ; for he that made all things is God , Heb. 3. 4. Secondly , There is no one word spoken concerning the Gospel , nor the Preaching of it , nor any effects of that Preaching , which the Apostle expresly insists upon and declares afterwards , verse 14. and so onwards . Thirdly , The making of all things here ascribed unto the Word , was done in the beginning . But that making of all things which they intend , in erecting the Church by the Preaching of the VVord , was not done in the beginning , but afterwards ; most of it as themselves confess , after the Ascension of Christ into Heaven . Fourthly , In this gloss what is the meaning of all things ? only some things say the Socinians . VVhat is the meaning of were made ? that is , were mended ? by him that is the Apostles principally preaching the Gospel ; and this in the beginning ; after it was past ; for so they say expresly that the Principal things here intended , were effected by the Apostles afterwards . I think since the beginning , place it when you will the beginning of the world , or the beginning of the Gospel , there was never such an Exposition of the word ; of God or man contended for . Fifthly , It is said he made the World , and he came into it ; namely , the world which he made and the World , or the Inhabitants of it , knew him not . But the VVorld they intend did know him ; or the Church knew him , and acknowledged him to be the Son of God. For that was the foundation that it was built upon . I have instanced directly in this only testimony to give the Reader a pledge of the full confirmation which may be given unto this great fundamental truth , by a due improvement of those other Testimonies , or distinct Revelations which speak no less expresly to the same purpose . And of them there is not any one , but we are ready to vindicate it , if called thereunto , from the exceptions of these men ; which how bold and Sophistical they are , we may in these now considered , also learn and know . It appeareth then that there is a full sufficient Revelation made in the Scripture of the Eternal Deity of the Son of God ; and that he is so , as is the Father also . More particular testimonies I shall not at present insist upon , referring the full discussion and vindication of these truths , to another season . We are therefore in the next place to manifest that the same , or the like testimony , is given unto the Deity of the Holy Spirit ; that is , that he is revealed and declared in the Scripture , as the Object of our Faith , Worship , and Obedience on the account , and for the R●ason of those divine Excelleneies which are the sole Reason of our yielding religious worship unto any , or expecting from any the Reward that is promised unto us , or to be brought by them to the end for which we are . And herein , lyes as was shewed , the concernment of faith . When that knows what it is to believe as on Divine Revelation , and is enabled thereby to regulate the soul in its present obedience and future expectation , seeing it is its ▪ nature to work by love and hope , there it rests . Now this is done to the utmost satisfaction in the Revelation that is made of the divine Existence , divine Excellencies , and divine Operations of the Spirit as shall be briefly manifested . But before we proceed , we may in our way observe a great congruency of success in those who have denyed the Deity of the Son , and those who have denyed that of the holy Spirit . For as to the Son , after some men began once to dis-believe the Revelation concerning him , and would not acknowledge him to be God and man in one person , they could never settle nor agree , either what , or who he was , or who was his Father , or why he was the Son. Some said he was a Phantasm or appearance ; and that he had no real subsistence in this world , and that all that was done by him was an appearance , he himself being they know not what elsewhere . That proud beast Paulus Sam●satenus , whose flagitious life , contended for a preheminence in wickedness with his prodigious heresies , was one of the first after the Jews , that positively contended for his being a man and no more , who was followed by Photinus and some others . The Arians perceiving the folly of this opinion , with the odium of it amongst all that bare the name of Christians , and that they had as good deny the whole Scripture as not grant unto him a preexistence in a divine nature antecedent to his Incarnation , they framed a new Deity which God should make before the world , in all things like to himself , but not the same with him in Essence and substance ; but to be so like him , that by the writings of some of them , ye can scarce know one from the other ; and that this was the Son of God also who was afterwards Incarnate . Others in the mean time had more monstrous imaginations ; some that he was an Angel , some that he was the Sun , some that he was the Soul of the World , some the light within men . Departing from their proper rest , so have they hovered about , and so have they continued to do , until this day . In the same manner it is come to pass with them who have denyed the Deity of the Holy Ghost . They could never find where to stand or abide ; but one hath cryed up one thing , another another . At first they observed that such things were every where ascribed unto him in the Scripture , as uncontroulably evidenced him to be an intelligent voluntary Agent . This they found so plain and evident , that they could not deny , but that he was a person or an intelligent subsistence . Wherefore seeing they were resolved not to assent unto the Revelation of his being God , they made him a created spirit , chief and above all others . But still whatever else he were , he was only a Creature . And this course some of late also have steered . The Socinians on the other hand , observing that such things are assigned and ascribed unto him , as that if they acknowledge him to be a person , or a substance , they must upon necessity admit him to be God , though they seemed not at first at all agreed what to think or say concerning him positively , yet they all coneurred peremptorily in denying his personality . Hereon , some of them said he was the Gospel , which others of them have confuted ; some that he was Christ. Neither could they agree whether there was one Holy Ghost or more ; whether the spirit of God and the Good spirit of God , and the holy spirit , be the same or no. In general now they conclude that he is vis Dei , or virtus Dei , or efficacia Dei ; no substance , but a quality that may be considered either as being in God , and then they say it is the spirit of God ; or as sanctifying , and conforming men unto God , and then they say , it is the Holy Ghost . Whether these things do answer the Revelation made in the Scripture concerning the Eternal Spirit of God , will be immediately manifested . Our Quakers , who have for a long season hovered up and down like a swarm of flies with a confused noise and humming , begin now to settle in the opinions lately by them declared for . But what their thoughts will fall into be , concerning the Holy Ghost , when they shall be contented to speak Intelligibly , and according to the usage of other men , or the pattern of Scripture , the great rule of speaking or treating about spiritual things , I know not ; and am uncertain whether they do so themselves or no. Whether he may be the light within them , or an infallible afflatus is uncertain . In the mean time , what is revealed unto us in the Scripture to be believed concerning the Holy Ghost , his Deity , and personality , may be seen in the ensuing testimonies . The summ of this Revelation is , that the Holy Spirit is an eternally divine existing substance , the Author of Divine operations , and the Object of Divine and Religious Worship ; that is , over all God Blessed for ever ; as the ensuing testimonies evince . Gen 1. 2. The spirit of God moved upon the face of the waters . Psalm 33. 6. By the word of the Lord were the Heavens made , and all the Host of them by the Spirit of his mouth . Job 26. 13. By his Spirit he hath garnished the Heavens . Job 33. 4. The Spirit of God hath made me . Psalm 104. 30. Thou sendest forth thy Spirit ; they are Created . Mat. 28. 19. Baptizing them in the name of the Father , and of the Son , and of the Holy Ghost . Acts 1. 16. That Scripture must needs have been fulfilled which the Holy Ghost by the mouth of David spake . Acts 5. 3. Peter said to Ananias , why hath Satan filled thy heart to lye to the Holy Ghost ? Vers. 4. Thou hast not lyed unto men but unto God. Acts 28. 25 , 26. Well spake the Holy Ghost by Esaias the Prophet unto our Fathers , saying , go unto this people and say — 1 Cor. 3. 16. Know ye not that ye are the Temple of God , and that the Spirit of God dwelleth in you . 1 Cor. 12. 11. All these worketh that one and self-same spirit , dividing to every man as he will , 2. 6. And there are deversities of operations , but it is the same God which worketh all in all . 2 Cor. 13. 14. The grace of the Lord Jesus Christ , and the love of God , and the Communion of the Holy Ghost be with you all . Acts 20. 28. Take heed to the flock over which the Holy Ghost hath made you overseers . Matth. 12. 31. All manner of sin and blasphemy shall be forgiven unto men , but the Blasphemy against the Holy Ghost shall not be forgiven unto men . Psal. 139. 7. Whither shall I go from thy Spirit ? John 14. 26. But the Comforte● which is the Holy Ghost , whom the Father will send in my name , he shall teach you all things . Luke 12. 12. The Holy Ghost shall teach you in the same hour what you ought to say . Acts 13. 3. And as they ministred to the Lord and fasted ; the Holy Ghost said , separate me Barnabas and Saul for the work whereunto I have called them . Vers. 4. So they being sent forth by the Holy Ghost , departed into , &c. 2 Pet. 1. 21. For the Prophecy came not in old time by the will of men , but holy men of God spake as they were moved by the Holy Ghost . It is evident upon the first consideration , that there is not any thing which we believe concerning the Holy Ghost , but that it is plainly revealed and declared in these testimonies . He is directly affirmed to be , and is called God , Acts 5. 3 , 4. Which the Socinians will not say is by vertue of an Exaltation unto an Office or Authority , as they say of the Son ; That he is an intelligent voluntary Divine Agent ; he knoweth , he worketh as he will , which things if in their frequent repetition , they are not sufficient to evince an intelligent Agent , a personal subsistence , that hath Being , Life and Will , we must confess that the Scripture was written on purpose to lead us into mistakes and misapprehensions of what we are under penalty of eternal ruine rightly to apprehend and believe . It declareth also , that he is the Author and Worker of all sorts of Divine Operations requiring Immensity , Omnipotency , Omnisciency , and all other Divine Excellencies unto their working and effecting . Moreover , it is revealed , that he is peculiarly to be believed in ; and may peculiarly be sinned against ; the great Author of all Grace in Believers , and order in the Church . This is the summ of what we believe of what is revealed in the Scripture concerning the Holy Ghost . As in the consideration of the preceding head , we vindicated one Testimony in particular from the exceptions of the adversaries of the truth , so on this we may briefly summ up the evidence that is given us in the testimonies before produced , that the Reader may the more easily understand their intendment , and what in particular , they bear witnesse unto . The summ is , that the Holy Ghost is a divine distinct person , and neither meerly the power or vertue of God , nor any created Spirit whatever . This plainly appears from what is revealed concerning him . For he who is placed in the same series or order with other divine persons , without the least note of difference or distinction from them , as to an Interest in personality , who hath the names proper to a divine person only , and is frequently and directly called by them , who also hath personal properties , and is the voluntary Author of personal divine Operations , and the proper Obj●ct of Divine Worship , he is a distinct divine person . And if these things be not a sufficient evidence and demonstration of a divine intelligent substance , I shall , as was said before , despair to understand any thing that is expressed and declared by words . But now thus it is with the Holy Ghost according to the Revelation made concerning him in the Scripture . For , First , He is placed in the same rank and order without any note of difference or distinction as to a distinct interest in the Divine Nature , that is , as we shall see , personality , with other Divine persons , Matth. 28. 19. Baptizing them in the name of the Father , and the Son , and of the Holy Ghost , 1 John 5. 7. There be three that bear witness in Heaven , the Father , the Son , and the Spirit , and these three are one , 1 Cor. 12. 3 , 4 , 5 , 6. No man can say the Lord Jesus Christ is the Lord , but by the Holy Ghost ; now there are diversities of gifts , but the same Spirit , and there are differences of administrations , but the same Lord ; and there are diversities of operations , but it is the same God which worketh all in all . Neither doth a denyal of his divine being and distinct existence leave any tolerable sense unto these Expressions . For read the words of the first place from the mind of the Socinians , and see what is it can be gathered from them . Baptizing them , in the name of the Father , and of the Son , and of the vertue or efficacy of the Father . Can any thing be more absonant from Faith and Reason , than this absurd expression ? And yet is it the direct sense , if it be any , that these men put upon the words . To joyn a quality with acknowledged persons , and that in such things and cases , as wherein they are proposed under a personal consideration , is a strange kind of Mysterie . And the like may be manifested concerning the other places . Secondly , He also hath the Names proper to a divine person only . For he is expresly called God , Acts 5. He who is termed the Holy Ghost , ver . 3. And the Spirit of the Lord , verse 9. Is called also God , ver . 4. Now this is the name of a divine Person on one Account or other . The Socinians would not allow Christ to be called God , were he not a divine person , though not by nature , yet by ●ffice and authority . And I suppose , they will not find out an office for the Holy Ghost whereunto he might be exalted on the account whereof he might become God , seeing this would acknowledge him to be a person which they deny . So he is called the Comforter , John 16. 7. A personal Appellation this is also ; and because he is the Comforter of all Gods people , it can be the name of none but a divine person . In the 〈…〉 it is frequently 〈…〉 come , that he shall , and will do such and such things , all of them declaring him to be a person . Thirdly , He hath personal properties assigned unto him , as a Will , 1 Cor. 12. 11. He divideth to every man severally as he will ; and understanding , 1 Cor. 2. 10. The Spirit searcheth all things , yea , the deep things of God. As also all the actings that are ascribed unto him are all of them such , as undeniably affirm personal properties in their principle and Agent . For , Fourthly , He is the voluntary Author of Divine operations . He of old cherished the creation , Gen. 1. 3. The Spirit of God moved upon the face of the waters . He formed and garnished the Heavens . He inspired , acted and spake , in and by the Prophets , Acts 28. 25 , 26. Well spake the Holy Ghost by Isaiah the Prophet unto our Fathers , 2 Pet. 1. 21. The Prophecy came not in old time by the will of man , but holy men of God spake as they were moved by the Holy Ghost . He regenerateth , enlightneth , sanctifieth , comforteth , instructeth , leadeth , guideth , all the Disciples of Christ , as the Scriptures every where testifie . Now all these are personal Operations , and cannot with any pretence of sobriety or consistency with Reason be constantly and uniformly assigned unto a quality or vertue . He is , as the Father and Son , God with the properties of Omniscience and Omnipotency , of Life , Understanding and Will ; and by these properties , works , acts , and produceth effects according to Wisdom , Choice , and Power . Fifthly , The same regard is had to him in Faith , Worship , and Obedience , as unto the other persons of the Father and Son. For our being baptized into his name , is our solemn engagement to believe in him , to yield obedience to him , and to worship him , as it puts the same obligation upon us to the Father and the Son. So also in reference unto the Worship of the Church . He commands that the Ministers of it be separated unto himself , Acts 13. 2. The Holy Ghost said , separate me Barnabas and Saul for the work whereunto I have called them . Ver. 4. So they being sent forth by the Holy Ghost departed , which is comprehensive of all the religious Worship of the Church . And on the same account is he sinned against , as Acts 5. 3 , 4 , 9. For there is the same Reason of Sin and Obedience . Against whom a man may sin formally and ultimately , him he is bound to obey , worship , and believe in . And this can be no quality , but God himself . For what may be the sense of this expression : Thou hast lyed to the efficacy of God in his operations ; Or how can we be formally obliged unto obedience to a quality . There must then an antecedent Obligation unto Faith , Trust , and Religious Obedience be supposed as the ground of rendring a person capable of being guilty of sin towards wards any . For sin is but a ●ailure in Faith , Obedience or Worship . These therefore are due unto the Holy Ghost ; or a man could not sin against him so signally and fatally as some are said to do , in the foregoing testimonies . I say therefore unto this part of our Cause , as unto the other , that unless we will cast off all Reverence of God , and in a king of Atheism , which as I suppose the prevailing wickedness of this Age hath not yet arrived unto , say that the Scriptures were written on purpose to deceive us , and to lead us into mistakes about , and misapprehensions of what it proposeth unto us , we must acknowledge the Holy Ghost to be a substance , a person , God ; yet distinct from the Father and the Son. For to tell us , that he will come unto us , that he will be our Comforter , that he will teach us , lead us , guide us , that he spake of old , in and by the Prophets , that they were moved by him , acted by him , that he searcheth the deep things of God , works as he will , that he appointeth to himself Ministers in the Church ; In a word , to declare in places innumerable , what he hath done , what he doth , what he will do , what he sayes , and speaks , how he acts , and proceeds , what his will is , and to warn us , that we grieve him not , sin not against him , with things innumerable of the like nature , and all this while to oblige us to believe that he is not a person , an helper , a comforter , a searcher , a willer , but a quality in some especial operations of God , or his power and vertue in them , were to distract men , not to instruct them , and leave them no certain conclusion but this , that there is nothing certain in the whole Book of God. And of no other tendency are these and the like imaginations of our Adversaries in this matter . But let us briefly consider what is objected in general unto the truth we have confirmed . First , They say , the Holy Spirit is said to be given , to be sent , to be bestowed on men , and to be promised unto them ; and therefore it cannot be that he should be God ; for how can any of these things be spoken of God. I answer , As these Expressions do not prove him to be God , nor did ever any produce them to that purpose , yet they undeniably prove him to be a person ; or an intellingent voluntary Agent , concerning whom they are spoken and affirmed . For how can the power of God , or a quality as they speak , be said to be sent , to be given , to be bestowed on men ; so that these very Expressions are destructive to their imaginations . Secondly , He who is God equal in nature and being with the Father , may be promised , sent , and given , with respect unto the holy dispensation and condescension wherein he hath undertaken the Office of being our Comforter and Sanctifier . Thirdly , The communications , distributions , impartings , divisions of the spirit , which they mention , as they respect the Object of them , Or those on whom they were , or are bestowed , denote only works , gifts , operations and effects of the spirit , the rule whereof is expressed , 1 Cor. 12. 7. He workeeth them in whom he will , and as he will. And whether these , and the like exceptions , taken from Actings and operations , which are plainly interpreted and explained in sundry places of Scripture , and evidently enough in the particular places where they are used , are sufficient to impeach the truth of the Revelation before declared , all who have a due reverence of God , his word and truths , will easily understand and discern . These things being declared in the Scripture concerning the Father , the Son , and the Holy Ghost , it is moreover Revealed , and these three are one ; that is , one God , joyntly to be worshipped , feared , adored , believed in and obeyed , in order unto eternal life . For although this doth absolutely and necessarily follow from what is declared and hath been spoken concerning the one God , or onenes● of the Derty , yet for the confirmation of our faith , and that we may not by the distinct consideration of the three be taken off from the one , it is particularly declared , that these three are one , that one , the one and same God , But whereas , as was said before , this can no otherwise be , the testimonies given thereunto are not so frequently multiplyed as they are unto those other heads of this truth , which through the craft of Satan , and the pride of men , might be more lyable to exceptions . But yet they are clear , full , and distinctly sufficient for faith to acquiesce in immediately , without any other expositions , interpretations , or arguments , beyond our understanding of the naked importance of the words . Such are they , of the Father the Son , John 10. 30. I and my Father are one . Father , Son and Spirit , Joh. 5. 7. three that bare witness in Heaven , Father , Son and Spirit , and these three are one , Mat. 28. 19. Baptizing them in the name of the Father , Son , and Spirit . For if those into whose name we are Baptized be not one in nature , we are by our Baptism engaged into the Service and Worship of more Gods than one . For as being Baptized , or sacredly initiated into , or in the name of any one doth Sacramentally bind us unto a holy and Religious obedience unto him , and in all things to the avowing of him as the God whose we are , and whom we serve , as here we are in the Name of the Father , Son and Spirit , so if they are not one God , the Blasphemous consequence before mentioned must unavoidably be admitted ; which it also doth upon the Socinian principle , who whilest of all others they seem to contend most for one God , are indeed direct polutheists , by owning others with Religious respect , due to God alone , which are not so . Once more ! it is revealed also , that these three are distinct among themselves by certain peculiar Relative properties , if I may yet use these terms . So that they are distinct , living , divine , intelligent voluntary principles of operation or working , and that in , and by internal acts one towards another , and in acts that outwardly respect the Creation and the several parts of it . Now this distinction originally lyeth in this ; that the Father begetteth the Son , and the Son is begotten of the Father ; and the Holy Spirit proceedeth from both of them . The manner of these things , so far as they may be expressed unto our Edification , shall afterwards be spoken to . At present it sufficeth for the satisfaction and confirmation of our faith , that the distinctions named are clearly revealed in the Scripture , and are proposed to be its proper object in this matter . Psalm 2. 7. Thou art my Son , this day have I begotten thee . Matth. 16. 16. Thou art Christ , the Son of the living God. Joh. 1. 14. We saw his Glory , the glory of the only begotten of the Father . Ver. 18. No man hath seen God at any time , the only begotten Son which is in the bosome of the Father he hath revealed him . John 5. 26. For as the Father hath life in himself , so hath he given to the Son to have life in himself . 1 Joh. 5. 20. The Son of God is come , and hath given us an understanding . Joh. 14. 26. But when the Comforter is come , whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father , He shall testifie of me . Now as the nature of this distinction , lies in their mutual Relation one to another , so it is the foundation of those distinct actings and operations , whereby the distinction it self is clearly manifested and confirmed . And these actings as was said , are either such , as where one of them is the object of anothers actings , or such as have the creature for their objects ● The first sort are testified unto , Psalm 110. 1. John 1. 18. Chap. 5. 20. Chap. 17. 5. 1 Cor. 2. 10 , 11. Prov. 8. 21 , 22. Most of which places have been before recited . They , which thus know each other , love each other , delight in each other , must needs be distinct ; and so are they represented unto our faith . And for the other sort of actings the Scripture is full of the expressions of them ; see ▪ Gen. 19. 24. Zachariah 2. 8. Joh. 5. 17. 1 Cor. 12. 7 , 8 , 9. 1 Cor. 8. 9. Our conclusion from the whole is ; that there is nothing more fully expressed in the Scripture , than this sacred truth is ; that there is one God , Father , Son , and holy Ghost ; which are divine , distinct , intelligent , voluntary , omnipotent principles of operation , and working , which whosoever thinks himself obliged to believe the Scripture must believe ; and concerning others , in this discourse , we are not solicitous . This is that which was first proposed ; namely , to manifest what is expresly revealed in the Scripture concerning God the Father , Son , and Holy Ghost ; so as that we may duly believe in him , yield Obedience unto him , enjoy communion with him , walk in his love and fear , and so come at length to be blessed with him for evermore . Nor doth faith for its security , establishment and direction , absolutely stand in need of any farther Exposition or Explanation of these things ; or the use of any terms not consecrated to the present service by the Holy Ghost . But whereas it may be variously assaulted by the Temptations of Satan , and opposed by the subtle s●phisms of men of corrupt minds ; and whereas it is the duty of the Disciples of Christ to grow in the knowledge of God , and our Lord and Saviour Jesus Christ , by an explicit apprehension of the things they do believe , so far as they are capable of them ; this Doctrine hath in all ages of the Church , been explained and taught , in and by such Expressions , Terms , and Propositions , as farther declare what is necessarily included in it , or consequent unto it ; with an exclusion of such things , notions , and apprehensions , as are neither the one , nor the other . This I shall briefly manifest , and then vindicate the whole from some exceptions , and so close this dissertation . That God is One , was declared and proved . Now this Oneness can respect nothing but the Nature , Being , Substance or Essence of God. God is one in this respect . Some of these words indeed are not used in the Scripture . But whereas they are of the same importance and signification , and none of them include any thing of imperfection , they are properly used in the declaration of the Vnity of the God-head . There is mention in the Scripture of the God-head of God , Rom. 1. 20. His Eternal power and Godhead . And of his Nature , by excluding them from being objects of our Worship , who are not God by nature , Gal. 4. 8. Now this natural Godhead of God , is , his Substance or Essence with all the Holy divine Excellencies which naturally and necessarily appertain thereunto . Such are Eternity , Immensity , Omnipotency , Life , Infinite Holiness , Goodness , and the like . This one Nature , Substance or Essence , being the Nature , Substance , or Essence of God , as God , is the Nature , Essence and Substance of the Father , Son , and Spirit , one and the same absolutely in and unto each of them . For none can be God as they are revealed to be , but by vertue of this divine Nature or . Being . Herein consists the Vnity of the Godhead . Secondly , The distinction which the Scripture reveals between Father , Son , and Spirit is that whereby they are three ●●p●stasis , or Persons , distinctly subsisting in the same divine Essence or Being . Now a divine person , is nothing but the divine Essence upon the account of an especial property , subsisting in an especial manner . As in the Person of the Father , there is the Divine Essence , and Being , with its property of begetting the Son , subsisting in an especial manner as the Father . And because this Person hath the whole Divine Nature , all the Essential Properties of that nature are in that person . The Wisdom , the Understanding of God , the Will of God , the Immensity of God , is in that person ; not as that Person , but as the Person is God. The like is to be said of the Persons of the Son and of the Holy Ghost . Hereby each Person having the Understanding , the Will , and power of God , becomes a distinct principle of operation ; and yet all their actings ad extra being the actings of God , they are undivided , and are all the works of one , of the self same God. And these things do not only necessarily follow , but are directly included in the Revelation made concerning God , and his subsistence in the Scriptures . There are indeed very many other things that are taught , and disputed , about this Doctrine of the ●rinity , as the manner of the eternal Genera●●on of the Son , of the Essence of the Father ; of the procession of the Holy Ghost , and the difference of it from the Generation of the Son ; of the mutual in-being of the persons , by reason of their unity in the same Substance or Essence ; the nature of their personal subsistence , with respect unto the properties whereby they are mutually distinguished , all which are true and defensible against all the Sophisms of the Adversaries of this truth . Yet because the distinct apprehension of them , and their accurate expression , is not necessary unto faith , as it is our guide and principle in and unto ▪ Religious Worship and obedience , they need not here be insisted on . Nor are those brief Explications themselves before mentioned , so proposed as to be placed immediately in the same rank or order with the Original Revelations before infisted on , but only are pressed as proper Expressions of what is revealed to increase our light and further our edification . And although they cannot rationally be opposed or denyed , nor ever were by any , but such as deny and oppose the things themselves as revealed , yet they that do so deny or oppose them , are to be required positively in the first place to deny or disapprove the Oneness of the Deity , or to prove that the Father , or Son , or Holy Ghost in particular , are not God , before they be allowed to speak one word against the manner of the Explication of the truth concerning them . For either they grant the Revelation declared and contended for , or they do not : If they do ; let that concession be first laid down , namely , that the Father , Son , and Spirit are one God ; and then let it be debated whether they are one in Substance and three in Persons , or how else the matter is to be stated . If they deny it ; it is a plain madness to dispute of the manner of any thing , and the way of expressing it , whilst the thing it self is denyed to have a being : for of that which is not , there is neither manner , property , adjunct , nor effect . Let then such persons , as this sort of men are ready to attempt with their Sophistry , and to amuse with cavils about persons , substances , subsistences , and the like , desire to know of them what it is that they would be at . What would they deny , what would they disapprove . Is it that God is one ; or that the Father is God , or the Son , or the Holy Ghost is so . If they deny , or oppose either of these , they have Testimonies and instances of divine Revelation , or may have , in a readiness , to confound the Devil and all his Emissaries . If they will not do so , if they refuse it , then let them know , that it is most foolish and unreasonable to contend about Expressions and Explanations of any thing , or doctrine , about the manner , respects , or relations of any thing , untill the thing it self , or Doctrine , be plainly confessed or denyed . If this they refuse , as generally they do and will , which I speak upon sufficient experience , and will not be induced to deal openly , properly and rationally , but will keep to their Cavils and Sophisms , about terms and expressions , all farther debate , or conference with them , may justly , and ought both conscienciously and rationally to be refused , and rejected . For these sacred mysteries of God and the Gospel , are not lightly to be made the subject of mens contests and disputations . But as we dealt before in particular , so here I shall give Instances of the Sophistical exceptions that are used against the whole of this Doctrine ; and that with respect unto some late collections , and Representations of them : From whence they are taken up and used by many who seem not to understand the words , Phrases and Expressions themselves , which they make use of . The summ of what they say in general , is , How can these things be ? How can three be one , and one be three ? Every person hath its own substance , and therefore if there be three persons , there must be three substances ; and so three Gods. Answ. 1. Every person hath distinctly its own substance , for the one substance of the Deity , is the substance of each person , so it is still but one . But each person hath not its own distinct substance , because the substance of them all is the same , as hath been proved . 2. They say , That if each person be God , then each person is Infinite , and there being three persons there must be three Infinites . Answ. This follows not in the least ; for each person is Infinite as he is God. Al● divine properties , such as to be Infinite is , belong not to the persons on the account of their personality , but on the account of their nature , which is one , for they are all natural properties . But they say , If each person be God , and that God subsist in three persons , then in each person there are three persons or Gods. Answ. The collusion of this Sophism consists in that expression , be God ; and that God ; in the first place , the nature of God is intended ; in the latter a singular person . Place the words intelligibly and they are thus ; If each person be God , and the nature of God subsists in three persons , then in each person there are three persons ; and then the folly of it will be evident . But they farther infer ; That if we deny the persons to be Infinite , then an Infinite Being hath a finite mode of subsisting , and so I know not what supposition they make hence ; that seeing there are not three Infinites , then the Father , Son , and Spirit are three finites that make up an Infinite . The pitiful weakness of this Cavil is open to all : for finite and Infinite are properties and adjuncts of Beings , and not of the manner of the subsistence of any thing . The nature of each person is Infinite , and so is each person , because of that nature . Of the manner of their subsistence , fini●e and Infinite cannot be predicated or spoken , no farther than to say , an Infinite Being doth so subsist . But you grant , say they , that the only true God is the Father , and then if Christ be the only true God , he is the Father . Answ. We say , the only true God is Father , Son , and Holy Ghost . We never say , the Scripture never sayes , that the Father only is the true God , whence it would follow , that he that is the true God , is the Father . But we grant the Father to be the only trne God : and so we 〈◊〉 is the Son also . And it doth not 〈◊〉 all thence follow , that the Son is 〈◊〉 Father . Because in saying the 〈…〉 the true God , we respect not his paternity , or his paternal Relation to his Son ; but his Nature , Essence and Being . And the same we affirm concerning the other persons . And to say , that because each person is God , one person must be another , is to crave leave to disbelieve what God hath revealed , without giving any Reason at all for their so doing . But this Sophism being borrowed from another , namely Crellius , who insisted much upon it , I shall upon his account , and not on theirs , who as far as I can apprehend , understand little of the intendment of it , remove it more fully out of the way . It is proposed by him in way of Syllogism , thus , The only true God is the Father ; Christ is the only true God ; therefore he is the Father . Now this Syllogism is ridiculously Sophystical . For in a Categorical Syllogism the Major Proposition is not to be particular , nor equipollent to a particular . For from such a Proposition , when any thing communicable to more is the subject of it , and is restrained unto one particular , nothing can be inferred in the conclusion . But such is this Proposition here , the only true God is the Father . It is a particular Proposition ; wherein the subject is restrained unto a singular , or individual predicate , though in it self communicable to more . Now the Proposition being ●o made particular , the terms of the subject or predicate are supposed rec●procal ; namely , that one God , and the Father , are the same ; which is false : Unless it be first proved , that the name God , is communicable to no more , or no other , than is the other term of Father ; which to suppose , is to begg the whole Question . For the only true God , hath a larger signification than the term of Father , or Son. So that though the only true God be the Father , yet every one who is true God , is not the Father : Seeing then that the name of God here , supplyes the pla●e of a species , though it be singular absolutely , as it respects the Divine Nature which is absolutely singular , and one , and cannot be multiplyed ; yet in respect of communication it is otherwise , it is communicated unto more , namely , to the Father , Son and Holy Ghost . And therefore if any thing be intended to be concluded from hence , the Proposition must be expressed according to what the subject requires , as capable of communication or Attribution to more than one , as thus ; who ever is the only true God , is the Father ; which Proposition these Persons and their Masters , shall never be able to prove . I have given in particular these strictures thus briefly , upon these empty Sophisms ; partly , because they are well removed already , and partly because they are meer exscriptions out of an Author not long since translated into English , unto whom an entire answer may ere long be returned . That which at present shall suffice , is to give a general answer unto all these cavills , with all of the same kind , which the men of these principles do usually insist upon . I. The things , they say , which we teach concerning the Trinity , are contrary to Reason ; and thereof they endeavour to give sundry instances , wherein the summ of the opposition which they make unto this truth doth consist . But first , I ask what Reason is it that they intend ? It is their own , the carnal reason of men . By that they will judge of these Divine Mysteries . The Scripture tells us indeed , that the Spirit of a man w●ich is in him knows the things of a man. A mans Spirit , by natural Reason , may judge of natural things . But the things of God , knoweth no man but the spirit of God , 1 Cor. 2. 11. So that what we know of these things , we must receive upon the R●v●lation of the Spirit of God meerly ; if the Apostle may be believed . And it is given unto men to know the Mysteries of the Kingdom of God. To some , and not to others ; and unless it be so given them they cannot know them . In particular , none can know the Father , unless the Son reveal him . Nor will , or doth , or can , flesh and blood reveal or understand Jesus Christ to be the Son of the living God , unless the Father reveal him , and instruct us in the truth of it , Matth. 16. 18. The way to come to the acknowledgement of these things , is that described by the Apostle , Ephes. 3. 14 , 15 , 16 , 17 , 18 , 19. For this cause I bow my knees unto the Father of our Lord Jesus Christ , of whom the whole family in Heaven and Earth is named , that he would grant ye , according to the riches of his glory , to be strengthned with might by his Spirit in the inner man ; that Christ may dwell in your hearts by faith ; that ye being rooted and grounded in love may be able to comprehend with all Saints , &c. As also Col. 2. 2. That ye might come unto all riches of the full assurance of understanding , to the acknowledgement of the Mysterie of God , and of the Father , and of Christ. In whom are hid all the treasures of wisdom and knowledge . It is by faith and prayer , and through the Revelation of God , that we may come to the acknowledgement of these things ; and not by the carnal reasonings of men of corrupt minds . 2. What Reason do they intend ? If Reason absolutely , the Reason of things ; we grant that nothing contrary unto it , is to be admitted . But Reason as it is in this or that man , particularly in themselves , we know to be weak , maimed and imperfect ; and that they are , and all other men , extreamly remote from a just and full comprehension of the whole Reason of things . Are they in such an estate , as that their apprehension shall pass for the measure of the nature of all things ; we know they are far from it , So that though we will not admit of any thing , that is contrary to reason , yet the least intimation of a Truth by Divine Revelation , will make me embrace it , although it should be contrary to the reason of all the Socinians in the world . Reason in the abstract , or the just measure of the answering of one thing unto another , is of great moment : But Reason , that is , what is pretended to be so , or appears to be so unto this or that man , especially in and about things of Divine Revelation , is of very small importance ; of none at all where it riseth up against the express testimonies of Scripture , and these multiplyed to their mutual confirmation and explanation . 3. Many things are above Reason , that is , as considered in this or that subject , as men , which are not at all against it . It is an easie thing to compel the most curious enquirers of these dayes to a ready confession hereof , by multitudes of Instances in things finite and temporary . And shall any dare to deny but it may be so , in things Heavenly , Divine , and Spiritual ? Nay , there is no concernment of the Being of God , or his properties , but is absolutely above the comprehension of our reason . We cannot by searching find out God , we cannot find out the Almighty to perfection . 4. The very foundation of all their Objections and Cavils against this truth , is destructive of as fundamental principles of reason , as are in the world . They are all at best reduced to this ; it cannot be thus in things finite ; the same Being cannot in one respect be one , in another three , and the like , and therefore it is so in things Infinite . All these reasonings are built upon this supposition , that that which is finite can perfectly comprehend that which is Infinite . An assertion absurd , foolish and contradictory unto it self ! Again , it is the highest reason in things of pure Revelation , to captivate our understandings to the Authority of the Revealer , which here is rejected . So that by a loud specious pretence of Reason , these men by a little captious Sophistry endeavour not only to countenance their unbelief , but to evert the greatest principles of Reason it self . 5. The Objections these men principally insist upon , are meerly against the Explanations we use of this Doctrine ; not against the Primitive Revelation of it , which is the principal object of our faith , which how preposterous and irrational a course of proceeding it is , hath been declared . 6. It is a Rule among Phil●sophers ; that if a man on just grounds and reasons have embraced any opinion or perswasion , he is not to desert it , meerly because he cannot answer every Objection against it . For if the Objections wherewith we may be entangled , be not of the same weight and importance , with the reason on which we embraced the opinion , it is a madness to forego it on the Account thereof . And much more must this hold amongst the common sort of Christians , in things spiritual and divine . If they will let go , and part with their faith in any truth , because they are not able to answer distinctly some Objections that may be made against it , they may quickly find themselves disputed into Atheism . 7. There is so great an intimation made of such an expression , and resemblance of a Trinity in Unity , in the very works of the Creation , as learned men have manifested by various instances , that it is most unreasonable to suppose that to be contrary to reason , which many objects of rational consideration , do more or less present unto our minds . 8. To add no more considerations of this nature ; Let any of the Adversaries produce any one Argument or grounds of reason , or those pretended to be such , against that that hath been asserted , that hath not already been baffl●d a thousand times , and it shall receive an answer , or a publick acknowledgement that it is Indissoluble . Of the Person of Christ. THE next Head of Opposition made by the men of this conspiracy , against this sacred truth ; is against the head of all truth , the person of our Lord Jesus Christ. The Socinians indeed would willingly put a better face , or colour upon their Error , about the Person of Christ , then it will bear , or indure to lye on it . For in their Catechism unto this Question , Is the Lord Jesus Christ , purus Homo , a meer man ? they Answer ; by no means . How then ? hath he a divine nature also ? which is their next question : To this they say , by no means , for this is contrary to right reason . How then will these pretended Masters of Reason reconcile these things ? For to us it seems , that if Christ have no other nature but that of a man , he is as to his nature , purus Homo , a meer man , and no more . Why , they answer , that he is not a meer man , because he was born of a Virgin ; Strange ! that that should be an argument to prove him more than a man , which the Scripture and all men in their right wits grant to be an invincible reason , to prove him to be a man , and as he was born of her , no more . Rom. 1. 3. Concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh , Rom. 9. 5. Whose are the Fathers , and of whom as concerning the flesh Christ came . Gal. 4. 4. God sent forth his Son , made of a Woman , made under the Law. But say they ; he was endowed with the Spirit , wrought Miracles , was raised from the dead , had all power given in Heaven and Earth ; for by these degrees , he became to be God. But all men see that the inquiry is about the nature of Christ ; and this Answer is about his state and condition . Now this changeth not his nature on the one hand , no more than his being humbled , poor and dying , did on the other . This is the right reason we have to deal withall in these men . If a man should have enquired of some of them of old , whether Melchizedeck were purus Homo , a meer man ? some of them would have said , no , because he was the Holy Ghost ; some no , because he was the Son of God himself ; and some no , because he was an Angel ; for such foolish opinions have men fallen into . But how sottish soever their conceptions were , their Answer to that enquiry would have been regular , beca●se the Question and Answer respect the same subject , in the same respect . But never any was so stupid , as to answer , he was not a meer man , that is by nature , because he was a Priest of the high God , which respects his Office , and condition . Yet such is the pretence of these men about the Person of Christ to incrustate and give some colour unto their soul mis-belief ; as supposing that it would be much to their disadvantage to own . Christ only as a meer man , though the most part of their disputes that they have troubled the Christian World withall , have had no other design nor aim but to prove him so to be , and nothing else . I shall briefly , according to the method insisted on , first lay down what is the direct Revelation which is the object of our faith in this matter ; then express the Revelation it self in the Scripture testimonies wherein it is recorded ; and having vindicated some one or other of them from their exceptions , manifest how the Doctrine hereof is farther explained , unto the Edification of them that believe . That there is a Second Person , the Son of God , in the holy Trin-Vnity of the God-head ▪ we have proved before . That this Person did of his infinite Love and Grace take upon him our nature , bumane nature , so as that the divine and humane nature should be come one Person , one Christ , God and Man in one ; so that whatever he doth in , and about our Salvation , it is done by that one Person , God and Man , is revealed unto us in the Scripture , as the Object of our Faith. And this is that which we believe concerning the Person of Christ. Whatever acts are ascrib●d unto him , however immediately performed , in , or by the Humane Nature , or in and by his Divine Nature , they are all the acts of that one Person , in whom are both these natures . That this Christ , God and Man , is because he is God , and on the account of what he hath done for us as Man , to be believed in , worshipped , with worship Religious and Divine , to be trusted and obeyed ; this also is asserted in the Scripture . And these things are as it were the common notions of Christian Religion ; the common Principles of our Profession ; which the Scriptures also abundantly testifie unto . Isa. 7. 14. Behold a Virgin shall conceive and bare a Son , and shall call his name Emanuel ; that is , he shall be God with us , or God in our nature . Not , that that should be his name whereby he should be called in this World ; but that this should be the condition of his Person , he should be God with us ; God in our nature . So are the words expounded , Mat. 1. 21 , 22 , 23. That which is conceived in her is of the Holy Ghost ; and she shall bring forth a Son , and thou shalt call his name Jesus ; for he shall save his People from their sins . Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet , saying , Behold , a Virgin shall be with Child , and shall bring forth a Son , and they shall call his name Emanuel , which being interpreted , is God with us . His name whereby he was to be called , was Jesus , that is a Saviour . And thereby was accomplished the prediction of the Prophet , that he should be Emanuel , which being interpreted , is God with us . Now a Child born to be God with us , is God in that Child taking our nature upon him , and no otherwise can the words be understood . Isa. 9. 6. Vnto us a Child is born , unto us a Son is given , and his name shall be called the migh●y God. The Child that is born , the Son that is given , is the mighty God ; and as the migh●y God , and a Child born , or Son , given , he is the Prince of peace , as he is there called , or our Saviour . John 1. 14. The Word was made flesh . That the Word was God , who made all things he had before declared . Now he affirms that this Word was made flesh . How ! converted into flesh , into a Man , so that he who was God ceased so to be , and was turned or changed into flesh , that is a Man ? besides that this is utterly impossible , it is not affirmed . For the Word continued the Word still , although he was made flesh , or made of a Woman , as it is elsewhere expressed , or made of the seed of David , or took our flesh or nature to be his own . Himself continuing God , as he was , became Man also , which before he was not . The Word was made flesh ; this is that which we believe and assert in this matter . See John 3. 13. and ver . 31. John 6. 62. Chap. 16. 28. All which places assert the Person of Christ to have descended from Heaven in the Assumption of Humane nature , and ascended into Heaven therein being assumed ; and to have been in Heaven as to his Divine nature , when he was in the Earth in the flesh that he had assumed . Acts 20. 28. Feed the Church of God , which he hath purchased with his own blood . The Person spoken of is said to be God absolutely ; the Church of God. And this God is said to have blood of his own ; the blood of Jesus Christ , being the blood of him that was God , though not the blood of him as God ; For God is a Spirit . And this undeniably testifies to the unity of his Person as God and Man. Rom. 1. 3 , 4. Concerning his Son Jesus Christ our Lord , who was made of the seed of David according to the flesh , and declared to be the Son of God with power , according to the Spirit of H●liness , by the Resurrection from the Dead . Rom. 9. 5. Whose are the Fathers , and of whom concerning the flesh , Christ came , who is over all , God blessed for ever , Amen . This is all we desire ; that we may believe without disturbance from the clamours of these Men. Namely , that the same Christ , as concerning the flesh , came of the Fathers , of David , and in himself , is over all God blessed for ever . This the Scripture asserts plainly , and why we should not believe it firmly , let these Men give a reason when they are able . Gal. 6. 4. God sent forth his Son made of a Woman ; He was his Son , and was made of a woman ; according as he expresses it , Heb. 10. 5. A body hast thou prepared Me ; as also , Rom. 8. 3. Phil. 2. 5 , 6 , 7. Let this mind be in you , which was also in Christ Jesus , who being in the form of God , thought it not robbery to be equal with God ; but made himself of no reputation , and took upon him the form of a Servant , and was made in the likeness of M●n . It is the same Christ that is spoken of . And it is here affirmed of him that he was in the form of God , thought it no robbery to be equal with God ; But is this all ; is this Jesus Christ God only ? Doth he subsist only in the form or nature of God ? No , saith the Apostle , he took upon him the form of a Servant , was made in the likeness of Men , and was found in fashion as a Man ; that his being truly a Man is expressed in these words our Adversaries deny not ; and we therefore believe that the same Jesus Christ is God also , because that is no less plainly expressed . 1 Tim. 3. 16. And without controversie great is the mysterie of Godliness , God was manifest in the flesh , justified in the Spirit , seen of Angels . It is a Mysterie indeed , under which name it is despised now and reproached ; nor are we allowed so to call it , but are reflected on , as flying to mysteries for our defence . But we must take leave to speak in this matter , according to his directions , without whom we cannot speak at all . A Mysterie it is , and that a great mysterie ; and that confessedly so , by all that do believe . And this is , that God was manifested in the flesh . That it is the Lord Christ who is spoken of , every one of the ensuing expressions do evince , Justified in the Spirit , seen of Angels , Preached unto the Gentiles , believed on in the World , received up into Glory . And this also is the substance of what we believe in this matter ; Namely , That Christ is God , manifest in the flesh , which we acknowledge , own , and believe to be true , but a great mysterie ; yet no less great and Sacred a truth notwithstanding . Heb. 2. 14. For as much then as the Children were partakers of flesh and blood , he also himself likewise took part of the same . ver . 16. For verily he took not on him the nature of Angels , but he took on him the seed of Abraham . And this plainly affirms his pre-existence unto that Assumption of our nature , and the unity of his Person in it being so assumed . 1 John 3. 16. Hereby perceive we the Love of God , because he laid down his life for us . He who was God laid down for a season , and parted with that life , which was his own in that nature of ours which he had assumed . And that taking of our nature is called his coming in the flesh , which who so denyes , is not of God , but is the Spirit of Anti-Christ , 1 John 4. 3. These are some of the places , wherein the Person of Christ is revealed unto our Faith , that we may believe on the Son of God , and have Eternal Life . The Method formerly proposed would require that I should take off the general Objections of the Adversaries against this Divine Revelation ; as also vindicate some peculiar Testimonies from their exceptions . But because a particular opposition unto this Truth , hath not as yet publickly and directly been maintained and managed by any that I know of among our selves , though the denyal of it be expresly included in what they do affirm ; I shall leave the further confirmation thereof unto some other occasion , if it be offered , and it be judged necessary . And this is that which the Faith of Believers rests in , as that which is plainly revealed unto them ; namely , that Jesus Christ is God and Man in one Person ; and that all his actings in their behalf are the actings of him who is God and Man ; and that this Son of God , God and Man , is to be believed in by them , and obeyed that they have Eternal Life . What is farther added unto these express testimonies , and the full Revelation of the Truth contained in them in this matter , in way of explication educed from them , and suitable unto them , to the edification of the Church , or information of the minds of Believers in the right apprehension of this great Mysterie of God manifested in the flesh , may be reduced to these heads . ( 1. ) That the Person of the Son of God , did in his assuming humane nature to be his own , not take an individual Person of any one into a near conjunction with himself , but preventing the personal subsistence of humane nature in that flesh which he assumed , he gave it its subsistence in his own Person , whence it hath its individuation and distinction ▪ from all other persons whatever This is the Personal Union . The Divine and humane nature in Christ have but one personal subsistence ; and so are but one Christ , one distinct personal principle of all Operations of all that he did , or doth , as Mediator . And this undeniably follows from what is declared in the Testimonies mentioned . For the Word could not be made flesh , nor could he take on him the seed of Abraham , nor could the mighty God be a Child born and given unto us , nor could God shed his blood for his Church , but that the two natures so directly expressed , must be united in one Person ; for otherwise as they are two natures still , they would be two Persons also . 2. Each nature thus united in Christ , is entire , and preserves unto it self its own natural properties . For he is no less perfect God , for being made Man , nor no less a true perfect Man , consisting of soul and body with all their essential parts by that natures being taken into subsistence with the Son of God , His Divine nature still continues Immense , Omniscient , Omnipotent , infinite in Holiness , &c. his bumane nature , finite , limited , and before its Glorification , subject to all infirmities of life and death , that the same nature in others absolutely considered , is obnoxious unto . 3. In each of these natures , he acts suitably unto the essential properties and principles of that nature . As God , he made all things , upholds all things , by the word of his Power , fills Heaven and Earth , &c. As man , he lived , hungred , suffered , dyed , rose , ascended into Heaven . Yet by reason of the Union of both these natures in the same Person : not only his own Person is said to do all these things , but the Person expressed by the name which he hath on the account of one nature , is said to do that which he did only in the other . So God is said to redeem his Church with his own blood , and to lay down his life for us ; and the Son of Man to be in Heaven , when he was in the Earth . All because of the unity of his Person as was declared . And these things do all of them directly and undeniably flow from what is revealed concerning his Person , as before is declared . Of the Satisfaction of CHRIST . THE last thing to be enquired into , upon occasion of the late opposition to the great fundamental Truths of the Gospel , is the satisfaction of Christ. And the Doctrine hereof is such , as I eonceive needs rather to be explained than vindicated . For it being the Center wherein most , if not all the Lines of Gospel Promises , and Precepts do meet , and the great medium of all our Communion with God in Faith and Obedience , the great distinction between the Religion of Christians , and that of all others in the world , it will easily on a due proposal be assented unto by all , who would be esteemed Disciples of Jesus Christ. And whether a parcel of insipid Cavils , may be thought sufficient to obliterate the Revelation of it , men of sober minds will judge and discern . For the term of Satisfaction , we contend not about it . It doth indeed properly express and connote that great Eff●ct of the Death of Christ which in the cause before us , we plead for . But yet because it belongs rather to the Explanation of the Truth contended for , then is used expresly in the Revelation of it , and because the right understanding of the Word it self depends on some notions of Law , that as yet we need not take into consideration , I shall not in this entrance of our discourse , insist precisely upon it , but leave it as the natural conclusion of what we shall find expresly declared in the Scripture . Neither do I say this , as though I did decline the Word , or the right use of it , or what is properly signified by it , but do only cast it into its proper place answerable unto our method and design in the whole of this brie● discourse . I know some have taken a new way of expressing and declaring the Doctrine concerning the Mediation of Christ , with the causes and ends of his death , which they think more rational , than that usually insisted on . But as what I have yet heard of or seen in that kind , hath been not only unscriptural , but also very irrational , and most remote from that accuracy whereunto they pretend , who make use of it ; so if they shall publish their conceptions , it is not improbable but that they may meet with a Scholastical Examination by some hand or other . Our present work , as hath been often declared , is for the establishment of the Faith of them , who may be attempted , if not brought into danger to be seduced by the slights of some who lye in wait to deceive , and the clamours of others who openly drive the same design . What therefore the Scripture plainly and clearly reveals in this matter , is the subject of our present enquiry . And either in so doing , as occasion shall be offered , we shall obviate , or in the close of it remove those Sophisms that the Sacred Truth now proposed to consideration hath been attempted withal . The summ of what the Scripture reveals about this great truth , commonly called the satisfaction of Christ , may be reduced unto these ensuing heads . 1. That Adam being made upright , sinned against God , and all mankind , all his posterity in him . Gen. 1. 27. So God created man in hit own Image , in the Image of God created he him , Male and Female created he them , Gen. 3. 11. And he said , who told thee that thou wast naked ? Hast thou eaten of the Tree whreof I commandeded thee that then shouldst not eat ? Eccles. 7. 29. Lo , this only have I found , that God made man upright , but he hath sought out many inventions . Rom. 5. 12. Wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . Ver. 18. Therefore by the offence of one , judgement came upon all men to condemnation , Ver. 19. By one mans disobedience many were made sinners . 2. That by this Sin of our first Parents , all men are brought into an Estate of Sin , and Apostacy from God , and of an enmity unto him , Gen. 6. 5. God saw that the wickedness of man was great in the Earth , and that every imagination of the thoughts of his heart , was only evil continually , Psal. 51. 5. Behold , I was s●●●pen in iniquity , and in sin did my Mother conceive me . Rom. 3. 23. For all have sinned and come short of the glory of God , Rom. 8. 7. The carnal mind is enmity against God , f●r it is not subject to the Law of God , neither indeed can be Ephes. 4. 18. Having the understanding darkned , being alienated from the life of God through the ignorance that is in them , because of the blindness of their heart , Chap. 2. 1. Col. 2. 13. Thirdly , That in this state all men continue in sin against God , nor of themselves can do otherwise , Rom. 3. 10 , 11 , 12. There is none righteous , no not one , there is none that understandeth , there is none that seeketh after God ; they are all gone out of the way , they are together become unprofitable , there is none that doth good , no not one . Fourthly , That the Justice and Holiness of God , as he is the Supream Governour and Judge of all the world , require that sin be punished , Exod. 34. 7. That will by no means clear the guilty , Josh. 24. 19. He is an holy God , he is a jealous God , he will not forgive your transgressions nor your sins , Psalm 5. 4 , 5 , 6. For thou art not a God that hath pleasure in wickedness , neither shall evil dwell with thee ; the foolish shall not stand in thy sight ; thou hatest all workers of iniquity , thou shalt destroy them that speak leasing . Hab. 1. 13. Thou art of purer eyes than to behold evil , and canst not look upon iniquity . Isa. 33. 14. Who among us shall dwell with the devouring fire , who among us shall dwell with everlasting burnings ? Rom. 1. 32. Who knowing the judgement of God , that they which commit such things are worthy of death . Rom. 3. 5 , 6. Is God unrighteous who taketh vengeance ? I speak as a man , God forbid ! for then how shall God judge the world ? 2 Thes. 1. 6. It is a righteous thing with God , to recompence tribulation to them that trouble you . Heb. 12. 29. For our God is a consuming fire . From Deut. 4. 24. Fifthly , That God hath also engaged his veracity and faithfulness in the Sanction of the Law not to leave sin unpunished , Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye . Deut. 27. 26. Cursed be he that confirmeth not all the words of this Law to do them . In this state and condition all mankind had they been left without divine aid and help , must have perished Eternally . Sixthly , That God out of his infinite Goodness , Grace and Love to mankind , sent his only Son to save and deliver them out of this condition , Matth. 1. 21. Thou shalt call his name Jesus , for he shall save his People from their sins , John 3. 16 , 17. God so loved the world , that be gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting life : for God sent not his Son into the world to condemn the world , but that the world through him might be saved . Rom. 5. 8. God commendeth his love towards us , in that while we were ye● sinners Christ dyed for us , 1 John 4. 9. In this was manifested the love of God towards us , because God sent his only begotten Son into the world , that we might live through him , v. 10. Herein is love , not that we loved God , but that he loved us , and sent his ▪ Son to be a propitiation for our sins , 1. Thes. 1. 10. Even Jesus which delivereth us from the wrath to come . Seventhly , That this Love was the same in Father and Son , acted distinctly in the manner that shall be afterwards declared ; so vain are the pretences of men who from the Love of the Father in this matter , would argue against the Love of the Son ; or on the contrary . Eightly , That the way in general whereby the Son of God being Incarnate , was to save lost sinners , was by a substitution of himself according to the design and appointment of God in the room of those whom he was so save , 2 Cor. 5. 21. He hath made him to be sin for us , who knew no sin , that we might become the righteousness of God in him , Gal. 3. 13. Christ hath redeemed us from the curse of the Law , being made a curse for us . Rom. 5. 7 , 8. For scarcely for a Righteous Man will one dye , yet peradventure for a good man some will even dare to dye ; but God commendeth his love towards us , in that while we were yet sinners Christ dyed us . Rom. 8. 3. For what the Law could not do in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the Righteousness of the Law might be fulfilled in us . 1 Pet. 2. 24. Who his own self bare our sins in his own body on the Tree ; Chap. 3. 18. For Christ also hath once suffered for us , the Just for the unjust , that he might bring us unto God. All these expressions undeniably evince a substitution of Christ as to suffering in the stead of them whom he was to save ; which in general is all that we intend by his satisfaction ; namely , that he was made sin for us , a curse for us , dyed for us , that is in our stead , that we might be saved from the wrath to come . And all these Expressions as to their true genuine importance shall be vindicated , as occasion shall require . Ninthly , This way of his saving sinners is in particular , several wayes expressed in the Scripture . As , 1. That he offered himself a Sacrifice to God , to make attonement for our sins , and that in his death and sufferings . Isa. 53. 10. When thou shalt make his soul an offering for sin . John 1. 29. Behold the Lamb of God who taketh away the sins of the World , Eph. 5. 2. Christ hath loved us , and hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour , Heb. 2. 17. Was a merciful high Priest in things pertaining to God , to make reconciliation for the Sins of the People , Heb. 9. 11 , 12 , 13 , 14. But Christ being come an high Priest of good things to come , by a greater and more perfect Tabernacle not made with hands , that is to say , not of this building , neither by the blood of Goats and Calves , but by his own blood , he entred in once into the Holy place ; having obtained Eternal Redemption for us ; For if the blood of Bulls , &c. How much more shall the blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your Consciences from dead works ? 2. That he Redeemed us by paying a price , a ransome for our Redemption . Mark 10. 45. The Son of Man came to give his life a ransome for many . 1 Cor. 6. 20. For ye are bought with a price , 7. 23. 1 Tim. 2. 6. Who gave himself a ransome for all to be testified in due time . Tit. 2. 14. Who gave himself for us , that he might Redeem us from all iniquity , 1 Pet. 1. 18. For we were not Redeemed with Silver and Gold and corruptible things . 19. But with the pretious blood of Christ , as of a Lamb without blemish and without spot . 3. That he bare our sins , or the punishment due unto them . Isa. 53. 5. He was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes are we healed ; All we like Sheep have gone astray , we have turned every one to his own way , and the Lord hath laid on him the iniquity of us all . 11. For he shall bear their iniquities . 1 Pet. 2. 24. Who his own self bare our sins in his own Body on the Tree . 4. That he answered the Law and the penalty of it ; Rom. 8. 3. God sent forth his Son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the Righteousness of the Law might be fulfilled in us . Gal. 3. 13. Christ hath Redeemed us from the curse of the Law , being made a curse for us . Chap. 4. 4 , 5. God sent forth his Son made of a woman , made under the Law , to Redeem them that were under the Law. 5. That he dyed for sin , and sinners , to expiate the one , and in the stead of the other . Rom. 4. 25. He was delivered for our offences . Rom. 5. 10. When we were Enemies , we were reconciled to God by the death of his Son. 1 Cor. 15. 3. Christ dyed for our sins according to the Scriptures . 2 Cor. 5. 14. For the Love of Christ constraineth us , because we thus judge , that if one dyed for all , then were all dead , 1 Thes. 5. 9 , 10. 6. Hence on the part of God , it is affirmed that he spared him not , but delivered him up for us all ; Rom. 8. 32. And caused all our iniquities to meet upon him , Isa. 53. 7. 7. The Effect hereof was , 1. That the Righteousness of God was glorified , Rom. 3. 25 , 26. Whom God hath set forth to be a propitiation through Faith in his blood , to declare his Righteousness for the remission of sins . ( 2. ) The Law fulfilled and satisfied , as in the places before quoted . Rom. 8. 3. Gal. 3. 13 , 14. Gal. 4. 5. ( 3. ) God reconciled , 2 Cor. 5. 18 , 19. God was in Christ reconciling the World unto himself , not imputing their trespasses unto them . Heb. 2. 17. He made reconciliation for the sins of the People . ( 4. ) Attonement was made for sin , Rom. 5. 11. By whom we have now received the Attonement ; and peace was made with God , Eph. 2. 14. For he is our peace , who hath made both one , that he might reconcile both unto God in one Body by the Cross , having slain the emnity thereby . 〈◊〉 Made an end of sin , Dan. 9. 24. To finish transgression , to make an end of sins , to make reconciliation for iniquity , and to bring in everlasting Righteousness . The glory of God in all these things being exalted , himself well pleased , Righteousness and everlasting Redemption or Salvation purchased for Sinners , Heb. 9. 14. In that the chastisement of our peace was upon him , and that by his stripes we are healed , he being punished that we might go free , himself became a Captain of Salvation unto all that do obey him . I have fixed on these particulars ; to give every Ordinary Reader an instance how fully and plainly what he is to believe in this matter is revealed in the Scripture . And should I produce all the Testimonies which expresly give witness unto these positions , it is known how great a part of the Bible must be transcribed . And these are the things which are indispensibly required of us to believe , that we may be able 〈◊〉 and regulate our obedience according to the mind and will of God. In the Explanation of this Doctrine unto further Edification , sundry things are usually insisted on , which necessarily and infallibly ensue upon the propositions of Scripture before laid down ; and serve to beget in the minds of Believers a due apprehension , and right understanding of them . As , 1. That God in this matter is to be considered as the chief , supream , absolute Rector and Governour of all ; as the Lord of the Law , and of sinners ; but yet so as an offended Ruler . Not as an offended Person , but as an offended Ruler , who hath right to exact punishment upon Transgressors , and whose Righteousness of Rule requires that he should so do . 2. That because he is Righteous and Holy , as he is the supream Judge of all the World , it is necessary that he do right in the punishing of sin , without which the order of the Creation cannot be preserved . For sin being the Creatures deduction of it self from the order of its dependance upon and obedience unto the Creator , and supream Lord of all , without a reduction of it by punishment , confusion would be brought into the whole Creation . 3. That whereas the Law and the Sanction of it is the moral or declarative cause of the punishment of sin , and it directly obligeth the sinner himself unto punishment ; God as the supream Ruler , dispenseth , not with the act of the Law , but the immediate object ; and substitutes another sufferer in the room of them who are principally lyable unto the sentence of it , and are now to be acquitted or freed ; that so the Law may be satisfied , requiring the punishment of sin , Justice exalted , whereof the Law is an effect , and yet the sinner saved . 4. That the Person thus substituted was the Son of God incarnate , who had power so to dispose of himself with will and readiness for it ; and was upon the account of the dignity of his Person , able to answer the penalty which all others had incurred and deserved . 5. That God upon his voluntary susception of this Office , and condescention to this work , did so lay our sins in and by the sentence of the Law upon him , that he made therein full satisfaction for whatever legally could be charged on them for whom he dyed or suffered . 6. That the special way terms and conditions whereby and whereon sinners may be interested in this satis●action made by Christ , are determined by the Will of God , and declared in the Scripture . These and the like things are usually insisted on in the Explication or declaration of this head of our confession . And there is not any of them but may be sufficiently confirmed by Divine Testimonies . It may also be farther evinced that there is nothing asserted in them , but what is excellently suited unto the common notions which mankind hath of God and his Righteousness ; and that in their practice they answer the light of nature , and common reason exemplified in sundry Instances among the Nations of the World. I shall therefore take one Argument from some of the testimonies before produced in the confirmation of this Sacred Truth , and proceed to remove the objections that are commonly banded against it . If the Lord Christ according to the Will of the Father , and by his own counsel and choice , was substituted , and did substitute himself as the Mediatour of the Covenant , in the room and in the stead of sinners that they might be saved , and therein bare their sins , or the punishment due unto their sins , by undergoing the curse and penalty of the Law , and therein also according to the Will of God offered up himself for a propitiatory , expiatory Sacrifice to make Attonement for sin , and Reconciliation for sinners , that the Justice of God being appeased , and the Law fulfilled , they might go free , or be delivered from the wrath to come ; and if therein also he paid a real satisfactory price for their Redemption ; then he made satisfaction to God for sin . For these are the things that we intend by that expression , of satisfaction . But now all those things are openly , and fully witnessed unto in the Testimonies before produced ; as may be observed by suiting some of them unto the several particulars here asserted . As 1. What was done in this matter , was from the will , purpose , and love of God the Father . Psalm 40. 6 , 7 , 8. Heb. 10. 5 , 6 , 7. Act. 4. 28. John 3. 16. Rom. 8. 3. 2. It was also done by his own voluntary consent , Phil. 2. 6 , 7 , 8. 3. He was Substituted , and did Substitute himself as the Mediator of the Covenant in the room and stead of sinners , that they may be saved , Heb. 10. 5 , 6 , 7. Chap. 7. 22. Rom. 3. 25 , 26. Rom. 5. 7 , 8. 4. And he did therein bear their sins , or the punishment due to their sins . Isa. 53. 6 , 11. 1 Pet. 2. 23. And this , 5. By undergoing the Curse and penalty of the Law , Gal. 3. 13. Or the punishment of sin required by the Law , 2 Cor. 5. 21. Rom. 8. 3. 6. Herein , also according to the will of God , He offered up himself ● propitiatory and expiatory Sacrifice to make Attonement for sin , and Reconciliation for sinners , Ephes. 5. 2. Rom. 2. 17. Heb. 9. 11 , 12 , 13 , 14. Which he did that the Justice of God being satisfied , and the Law fulfilled , sinners might be freed from the wrath to come , Rom. 3. 25. 1 Thes. 1. last . 7. And hereby also , He paid a real price of Redemption for sin and sinners , 1 Pet. 1. 17 , 18. 1 Cor. 6. last . These are the things which we are to believe , concerning the satisfaction of Christ ; And our Explication of this Doctrine , We are ready to defend , when called thereunto . The consideration of the Objections which are raised against this great fundamental Truth , shall close this Discourse . And they are of two sorts . First , In general , to the whole Doctrine , as declared , or some of the more signal heads , or parts of it . Secondly , Particular Instances , in this or that supposal , as consequences of the Doctrine asserted . And in general , 1. They say , This is contrary to , and inconsistent with the Love , Grace , Mercy , and Goodness of God , which are so celebrated in the Scripture as the principal properties of his nature , and Acts of his Will , wherein he will be glorified . Especially contrary to the freedom of Forgiveness , which we are encouraged to expect , and commanded to believe . And this exception they endeavour to firm by Testimonies , that the Lord is Good and Gracious , and that He doth freely forgive us our sins and trespasses . Answer : First , I readily grant that whatever is really contrary to the Grace , Goodness and Mercy of God , whatever is Inconsistent with the free Forgiveness of sin , is not to be admitted . For these things are fully revealed in the Scripture , and must have a consistency with whatever else is therein revealed of God , or his Will. Secondly , As God is Good and Gracious , and Merciful , so also He is Holy , Righteous , True and Faithful . And these things are no less revealed concerning him than the other ; and are no less Essential Properties of his Nature than his Goodness and Grace . And as they are all Essentially the same in him , and considered only under a different habitude or respect as they are exerted by Acts of his will ; so it belongs to his Infinite Wisdom , that the effects of them , though divers , and produced by divers waies , and means , may no way be contrary one to the other , but that Mercy may be exercised , without the prejudice of Justice , or Holiness ; and Justice be preserved entire , without any obstruction to the Exercise of Mercy . Thirdly , The Grace and Love of God that in this matter the Scripture reveals to be exercised , in order unto the forgiveness of sinners , consists principally in two things . 1. In his Holy Eternal Purpose of providing a relief for lost sinners . He hath done it , to the praise of the Glory of his Grace , Eph. 1. 6. 2. In the sending his Son in the pursuit ▪ and for the accomplishment of the holy purpose of his Will and Grace . Herein most eminently doth the Scripture celebrate the Love , Goodness , and kindness of God ; as that whereby , in Infinite , and for ever to be adored Wisdom and Grace , he made way for the forgiveness of our sins . Joh. 3. 16. God so loved the world , as he gave his only begotten Son , Rom. 3. 24 , 25. Whom he hath set forth to be a propitiation through saith in his blood , Rom. 5. 7 , 8. God commendeth his Love towards us , in that while we were yet sinners , Christ dyed for us , Titus 3. 4. 1 John 4. 8 , 9. Herein consists that ever to be adored Love , Goodness , Grace , Mercy and Condescension of God. Add hereunto , that in that act of causing our iniquities to meet on Christ , wherein he immediately intended the Declaration of his Justice , Rom. 3. 25. ( Not sparing him , in delivering him up to death for us all , Rom. 8. 32. ) There was a blessed harmony in the highest Justice , and most excellent Grace and M●rcy . This Grace , this Goodness , this Love of God toward mankind , towards sinners , our Adversaries in this matter neither know , nor understand ; and so indeed what lyes in them , remove the foundation of the whole Gospel , and of all that faith and obedience , which God requires at our hands . Fourthly , Forgiveness , or the actual condonation of sinners , the pardon and forgiveness of sins , is free ; but yet so , as it is every where restrained unto a respect unto Christ , unto his death and blood-shedding , Eph. 1. 7. We have Redemption in his blood , even the forgiveness of sins , Chap. 4. 32. God for Christs sake hath forgiven you , Rom. 3. 25 , 26. God hath set him forth to be a propitiation through faith in his blood , to declare his righteousness for the forgiveness of sins . It is absolutely free in respect of all immediate transactions between God and sinners . Free on the part of God. First , In the Eternal purpose of it , when he might justly have suffered all men to have perished under the guilt of their sins . 2. Free in the means that he used to effect it unto his Glory . ( 1. ) In the sending of his Son ; and ( 2. ) In laying the punishment of our sin upon him . ( 3. ) In his Covenant with him , that it should be accepted on our behalf . ( 4. ) In his tender and proposal of it by the Gospel unto sinn●rs to be received without money or without price . ( 5. ) In the actual condonation and pardon of them that do believe . Secondly , It is free on the part of the persons that are forgiven . In that ( 1. ) It is given and granted to them without any satisfaction made by them for their former transgressions . ( 2. ) Without any merit to purch●se or procure it . ( 3. ) Without any poenal satisfactory suffering here , or in a purgatory hereafter . ( 4. ) Without any Expectation of a future recompence ; or that being pardoned , they should then make or give any satisfaction for what they had done before . And as any of these things would , so nothing else can impeach the freedom of pardon and forgiveness . Whether then we respect the pardoner or the pardoned , Pardon is every way free ; namely , on the part of God who forgives , and on the part of sinners that are forgiven . If God now hath besides all this , provided himself a Lamb for a Sacrifice ; if he hath in Infinite Wisdom and Grace found out a way , thus freely to forgive us out sins , to the praise and glory of his own Holiness , Righteousness and severity against sin , as well as unto the unspeakable advancement of that Grace , Goodness and bounty which he immediately exerciseth in the pardon of sin , are these mens eyes evil , because he is good ? Will they not be contented to be pardoned , unless they may have it at the rate of dispoiling God of his Holiness , Truth , Righteousness and Faithfulness ? And as this is certainly done by that way of pardon which these men propose , no reserve in the least being made for the glory of God in those holy properties of his nature which are immediately injured and opposed by sin ; so that pardon it self which they pretend so to magnifie , having nothing to influence it but a meer arbitrary act of Gods will , is utterly d●based from its own proper worth and excellency . And I shall willingly undertake to manifest , that they derogate no less from Grace and Mercy in pardon , than they do from the Righteousness and Holiness of God by the forgiveness which they have feigned ; and that in it both of them are perverted , and dispoiled of all their glory . But they yet say , If God can freely pardon sin , why doth he not do it without satisfaction ; if he cannot , he is weaker and more imperfect than man , who can do so . Answ. First , God cannot do . many things that men can do ; nor that he is more imperfect than they , but he cannot do them on the account of his perfection . He cannot lye , he cannot deny himself , he cannot change , which men can do , and do every day . Secondly , To pardon sin without satisfaction in him who is absolutely Holy , Righteous , True and Faithful , the absolute necessary supream Governour of all sinners , the Author of the Law , and sanction of it , wherein punishment is threatned and declared , is to deny himself , and to do what one infinitely perfect , cannot do , Thirdly , I ask of these men , why God doth not pardon sins freely without requiring faith , repentance and obedience in them that are pardoned ; yea , as the conditions on which they may be pardoned ? For seeing he is so infinitely good and gracious● , cannot he pardon men without prescribing such terms and conditions unto them , as he knoweth , that men , and that incomparably the greatest number of them will never come up unto ; and so must of necessity perish for ever . Yea , but they say , this cannot be ; neither doth this impeach the freedom of pardon . For it is certain that God doth prescribe these things , and yet he pardoneth freely . And it would altogether unbecome the holy God to pardon sinners that continue so to live and dye in their sins . But do not these men see that they have hereby given away their Cause which they contend for ? For if a prescription of sundry things to the sinner himself , without which he shall not be pardoned , do not at all impeach , as they say , the freedom of pardon , but God may be said freely to pardon sin notwithstanding it ▪ How shall the receiving of satisfaction by another , nothing a● all being required of the sinner ; have the least appearance of any such thing ? If the freedom of forgiveness consists in such a boundless notion as these men imagine , it is certain that the prescribing of faith and repentance in and unto sinners antecedently to their participation of it , is much more evidently contrary unto it , than the receiving of satisfaction from another who is not to be pardoned , can to any appear to be . Secondly , If it be contrary to the holiness of God to pardon any , without requiring Faith , Repentance and Obedience in them , as it is indeed ; let not these persons be offended , if we believe him when he so frequently declares it , that it was so to remit sin without the fulfilling of his Law and satisfaction of his Justice . Secondly , They say , There is no such thing as Justice in God requiring the punishment of sin , but that that , which in him requireth and calleth for the punishment of sin , is his Anger and Wrath , which expressions denote free Acts of his Will , and not any essential properties of his nature . So that God may punish sin , or not punish it at his pleasure . Therefore there is no Reason that he should require any satisfaction for sin , seeing he may pass it by absolutely as he pleaseth . Answ. Is it not strange that the great Governour , the Judge of all the world , which on the supposition of the Creation of it , God is naturally and necessarily , should not also naturally be so righteous , as to do right , in rendring unto every one according to his works ? ( 2. ) The Sanction and penalty of the Law , which is the Rule of punishment , was as I suppose , an effect of Justice , of Gods natural and essential Justice , and not of his Anger or Wrath. Certainly never did any man make a Law for the Government of a people in anger . Draco's Laws were not made in wrath , but according to the best apprehension of right and Justice that he had , though said to be written in blood . And shall we think otherwise of the Law of God ? ( 3. ) Anger and Wrath in God express the effects of Justice ; and so are not meerly free acts of his will. This therefore is a tottering cause , that is built on the denyal of Gods Essential Righteousness . But it was proved before , and it is so elsewhere . ( 3. ) They say that the Sacrifice of Christ was Metaphorically only so . That he was a metaphorical Priest , not one properly so called . And therefore that his Sacrifice did not consist in his death and blood-shedding , but in his appearing in Heaven upon his Ascersion , presenting himself unto God in the most Holy Place not made with hands as the Mediator of the new Covenant . Answ. When once these men come to this Evasion , they think themselves safe , and that they may go whither they will without controll . For they say it is true , Christ was a Priest , but only he was a Metaphorical one . He offered Sacrifice , but it was a Metaphorical one . He redeemed us , but with a Metaphorical Redemption ; and so we are Justified thereon , but with a Metaphorical Justification ; and so for ought I know they are like to be saved , with a Metaphorical Salvation . This is the substance of their plea in this matter . Christ was not really a Priest , but did somewhat like a Priest. He offered not Sacrifice really , but did somewhat that was like a Sacrifice . He redeemed us not really , but did somewhat that looked like Redemption . And what these things are , wherein their Analog●e consisteth , what proportion the things that Christ hath done , bare to the things that are really so , from whence they receive their denomination , that it is meet it should be wholly in the power of these persons to declare . But , ( 2. ) What should hinder the death of Christ to be a Sacrifice , a proper Sacrifice , and according to the nature , end , and use of Sacrifices to have made Attonement , and Satisfaction for sin ? ( 1. ) It is expresly called so in the Scripture ; wherein he is said to offer himself , to make his soul an offering , to offer himself a Sacrifice , Eph. 5. 2. Heb. 1. 3. Heb. 9. 14 , 25. 26. Chap. 7. 27. And he is himself directly said to be a Priest or a Sacrificer , Heb. 2. 18. And it is no where intimated , much less expressed that these things are not spoken properly but Metaphorically only . ( 2. ) The Legal Sacrifices of the Old Law were instituted on purpose to represent and prepare the way for the bringing in of the Sacrifice of the L●mb of God , so to take away the sin of the World. And is it not strange , that true and real Sacrifices , should be Types and R presentations of that which was not so ? On this supposition all those Sacrifices are but so many seductions from the right understanding of things between God and sinners . ( 3. ) Nothing is wanting to render it a proper propitiatory Sacrifice , for , ( 1. ) There was the person offering , and that was Christ himself , Heb. 9. 14. He offered himself unto God. He , that is the Sacrificer , denotes the person of Christ God and Man ; and Himself as the Sacrifice denotes his Humane Nature ; whence God is said to purchase his Church with his own blood , Act. 20. 28. For he offered himself through the Eternal Spirit ; so that ( 2. ) There was the Matter of the Sacrifice , which was the Humane Nature of Christ soul and body ; His soul was made an offering for Sin , Isa. 53. 10 And his body , the offering of the body of Jesus Christ , Hob. 10 11. His blood especially , which is often Synecdochically mentioned for the whole . ( 4. ) His death had the nature of a Sacrifice : For ( 1. ) Therein were the sins of men laid upon him , and not in his entrance into Heaven ; for he bare our sins in his own body on the tree , 1 Pet. 2. 23. God made our sins then to meet upon him , Isa. 53. 6. Which gives the formality unto any Sacrifices . Quod in ejus Caput sit , is the formal reason of all Propitiatory Sacrifices , and ever was so , as is expresly declared , Lev. 16. 21 , 22. And the phrase of bearing sin , of bearing iniquity , is constantly used for the undergoing of the punishment due to sin . ( 2. ) It had the End of a proper Sacrifice ; it made expiation of sin , propitiation and attonement for sin with reconciliation with God , and so took away that enmity that was between God and sinners , Heb. 1. 3. Rom. 3. 25 , 26. Heb. 2. 17 , 18. Heb. 5. 10. Rom. 8. 3. 2 Cor. 5. 18 , 19. And although God himself pesigned , appointed , and contrived in Wisdom this way of Reconciliation , as he did the means for the attoning of his own Anger towards the friends of Job , commanding them to go unto him , and with him offer Sacrifices for themselves which he would accept , Chap. 4. 28. Yet as He was the Supream Governour , the Lord of all , attended with Infinite Justice , and Holiness , Attonement was made with him , and satisfaction to him thereby . What hath been spoken , may suffice to discover the emptiness and weakness of those exceptions which in general these men make against the Truth before laid down from the Scripture . A brief examination of some particular instances , wherein they seek not so much to oppose , as to reproach the Revelation of this Mysterie of the Gospel , shall put a close to this discourse . It is said then , 1. That if this be so , then it will follow , that God is gracious to Forgive , and yet impossible for him unless the debt be fully satisfied . Answ. I suppose the confused and abrupt expression of things here , in words scarcely affording a tolerable sense , is rather from weakness than captiousness ; and so I shall let the manner of the proposal pass . ( 2. ) What is this should follow , that God is gracious to forgive sinners , and yet will not , cannot , on the account of his own Holiness and Righteousness , actually forgive any , without Satisfaction and Attonement made for sin ? the worst that can be hence concluded is , that the Scripture is true which affirms both these in many places . ( 3. ) This sets out the exceeding greatness of the Grace of God in forgiveness , that when sin could not be forgiven without satisfaction , and the sinner himself could no way make any such satisfaction , that he provided himself a Sacrifice of Attonement , that the sinner might be discharged and pardoned . ( 4. ) Sin is not properly a debt , for then it might be paid in kind , by sin it self ; but is called so , only because it binds over the sinner to punishment , which is the satisfaction to be made for that which is properly a Transgression , and improperly only a debt . It is added , 2. Hence it follows that the finite and impotent creature is more capable of extending Mercy and Forgiveness , than the Infinite and Omnipotent Creator . Answ. God being Essentially Holy and Righteous , having ingaged his faithfulness in the sanction of the Law , and being naturally and necessarily the Governour and Ruler of the World , the Forgiving of sin without satisfaction , would be no perfection in him , but an effect of impotency , and imperfection ; a thing which God cannot do ; as he cannot lye , nor deny himself . ( 2. ) The direct contrary of what is insinuated , is asserted by this Doctrine ; for on the supposition of the Satisfaction , and Attonement insisted on , not only doth God freely forgive , but that in such a way of Righteousness and Goodness as no Creature is able to conceive or express the glory and excellency of it . And to speak of the poor halving pardons of private Men , upon particular offences against themselves , who are commanded so to do , and have no right nor authority to require or exact punishment nor is any due upon the meer account of their own concernment , in comparison with the forgiveness of God , ariseth out of a deep ignorance of the whole matter under consideration . 3. It is added by them , that hence it follows , that God so loved the World , he gave his only Son to save it ; and yet that God stood off in high displeasure , and Christ gave himself as a compleat satisfaction to offended Justice . Answ. 1. Something these Men would say , if they knew what or how ; for ( 1. ) That God so loved the World , as to give his only Son to save it , is the expression of the Scripture , and the foundation of the Doctrine whose truth we contend for . That Christ offered himself to make Attonement for sinners , and therein made satisfaction to the Justice of God , is the Doctrine it self which these Men oppose , and not any consequent of it . ( 3. ) That God stood off in high displeasure , is an expression which neither the Scripture useth , nor those who declare this Doctrine from thence , nor is suited unto divine perfections , or the manner of divine operations . That intended seems to be that the Righteousness and Law of God required the punishment due to Sin , to be undergone , and thereby satisfaction to be made unto God ; which is no consequent of the Doctrine , but the Doctrine it self . 4. It is yet farther objected , that if Christ made satisfaction for sin , then he did it either as God , or as Man , or as God and Man. Answ , ( 1. ) As God and Man , Acts 20. 28. God redeemed his Church with his own blood , 1 John 3. 16. Herein was manifest the Love of God , that he laid down his life for us , Heb. 9. 14. ( 2. ) This dilemma is proposed as that which proceeds on a supposition of our own principles , that Christ is God and Man in one Person , which indeed makes the pretended difficulty to be vain and a meer effect of ignorance . For all the Mediatory acts of Christ being the acts of his Person , must of necessity be the acts of him as God and Man. ( 3. ) There is yet another mistake in this inquiry ; for satisfaction is in it looked on as a real act or operation of one , or the other nature in Christ ; when it is the Ap●telesma or Effect of the actings , the doing and suffering of Christ ; the Dignity of what he did in reference unto the end for which he did it . For the two natures are so united in Christ , as not to have a third compound principle of Physical acts and operations thence arising ; but each nature acts distinctly according to its own being and properties ; yet so , as what is the immediate act of either nature , is the act of him who is one in both , from whence it hath its dignity . ( 4. ) The summ is ; that in all the Mediatory actions of Christ we are to consider , ( 1. ) The Agent , and that is the Person of Christ. ( 2. ) The immediate principle by which , and from which the Agent worketh ; and that is the natures in the Person . ( 3. ) The Actions , which are the effectual Operations of either nature . ( 4. ) The Effect or work with respect to God and us ; and this relates unto the Person of the Agent , the Lord Christ , God and Man. A blending of the natures into one common principle of operation , as the compounding of Mediums unto one end , is ridiculously supposed in this matter . But yet again it is pretended that sundry consequences irreligious and irrational do ensue upon a supposition of the satisfaction pleaded for . What then are they ? 1. That it is unlawful and impossible for God All-mighty to be gracious , and merciful , or to pardon Transgressors . Answ. ( 1. ) The miserable confused misapprehension of things , which the proposal of this , and the like consequences doth evidence , manifests sufficiently how unfit the makers of them are to mannage Controversi●s of this nature . For ( 1. ) It is supposed that for God to be Gracious and Merciful , or to pardon Sinners , are the same ; which is to confound the Essential properties of his nature , with the free acts of his will. ( 2. ) Lawful , or unlawful , are terms that can with no tolerable sense be used concerning any properties of God , all which are natural and necessary unto his Being ; as Goodness , Grace , and Mercy in particular are . ( 3. ) That it is impossible for God to pardon Transgressors according to this Doctrine , is a fond Imagination , for it is only a declaration of the manner how he doth it . ( 4. ) As God is gracious and Merciful , so also he is Holy , and Righteous , and true ; and it became him , or was every way meet for him , in his way of exercising Grace and Mercy towards sinners , to order all things so , as that it might be done without the impeachment of his Holiness , Righteousness and Truth . It is said again , 2. That God was inevitably compelled to this way of saving Men ; the highest affront to his uncontroulable Nature . Answ. Were the Authors of these exceptions put to declare what they mean by Gods uncontroulable nature , they would hardly disentangle themselves with common sence . Such Masters of Reason are they indeed , whatever they would fain pretend to be . Controulable , or uncontroulable , respect actings and operations , not Beings or Natures . ( 2. ) That upon the Principle opposed by these Men , God was inevitably compelled to this way of saving Men , is a fond and Childish Imagination . The whole business of the Salvation of Men according unto this Doctrine , depends on a meer free Soveraign act of Gods will exerting it self in a way of Infinite Wisdom , Holiness , and Grace . ( 3. ) The meaning of this Objection ( if it hath either sence or meaning in it ) is , that God freely purposing to save lost sinners , did it in a way becoming his holy Nature , and righteous Law. What other course Infinite Wisdom could have taken for the satisfaction of his Justice we know not ; That Justice was to be satisfied , and that this way it is done , we know and believe . 3. They say it hence follows , that it is unworthy of God to pardon , but not to inflict punishment on the Innocent ; or require a satisfaction where there was nothing due . Answ. ( 1. ) What is Worthy or unworthy of God , himself alone knows , and of men not any but according to what he is pleased to declare and reveal . But certainly , it is unworthy any Person pretending to the least Interest in Ingenuity or use of Reason , to use such frivolous Instances in any case of importance which have not the least pretence of Argument in them but what ariseth from a gross misapprehension , or misrepresentation of a Doctrine designed to opposition . ( 2. ) To pardon sinners , is a thing becoming the Goodness and Grace of God ; to do it by Christ , that which becometh them , and his Holiness and Righteousness also . Rom. 3. 25. Ephes. 1. 6 , 7. ( 3. ) The Lord Christ was Personally Innocent ; but He who knew no sin was made sin for us , 2 Cor. 5. 21. And as the Mediator and Surety of the Covenant , he was to answer for the sins of them whom he undertook to save from the wrath to come ; by giving himself a ransome for them , and making his soul an Offering for their sin . ( 4 ) That nothing is due to the Justice of God for sin , that is , that sin doth not in the Justice of God deserve punishment , is ● good comfortable Doctrine , for Men that are resolved to continue in their sins whilest they live in this World. The Scripture tells us , that Christ paid what he took not ; that all our iniquities were caused to meet upon him ; that he bare them in his own body on the Tree ; that his soul was made an offering for sin , and therei by made Reconciliation or Ationement for the sins of the People ; if these Persons be otherwise minded , we cannot help it . 4. It is added ; that this Doctrine doth not only disadvantage the true vertue and real intent of Christs life and death , but intirely deprives G●d of that praise which is o●ing to his greatest Love and Goodness . Answ. I suppose that this is the first time , that this Doctrine fell under this imputation ; nor could it possibly be lyable unto this charge from any , who did either understand it , or the grounds on which it is commonly opposed . For , there is no end of the Life or death of Christ , which the Socinians themselves admit of , but it is also allowed , and asserted in the Doctrine now called in Question . Do they say , that he taught the Truth or revealed the whole mind and will of God concerning his Worship and our obedience ? We say the same . D● they say , that by his death he hare testimony unto , and confirmed the truth which he had taught ? it is also owned by us . Do they say that in what he did , and su●fered , he set us an Example that we should labour after conformity unto ? it is what we acknowledge and teach . Only we say that all these things belong principally to his Prophetical Office. But we moreover affirm and believe , that as a Priest , or in the discharge of his Sacerdotal Office , he did in his death and sufferings , offer himself a Sacrifice to God , to make Attonement for our sins , which they deny ; and that he dyed for us , or in our stead , that we might go free ; without the faith and acknowledgement whereof no part of the Gospel can be rightly understood . All the ends then which they themselves assign of the Life and death of Christ , are by us granted ; and the principal one , which gives life and efficacy to the rest , is by them denyed . Neither ( 2. ) doth it fall under any possible imagination , that the praise due unto God should be Ecclipsed hereby . The Love and Kindness of God towards us , is in the Scripture fixed principally and fundamentally , on his sending of his only begotten Son to dye for us . And certainly the greater the work was that he had to do , the greater ought our acknowledgement of his Love and kindness to be ; but it is said , 5. That it represents the Son more kind and compassionate than the Father ; whereas if both be the same God , then either the Father is as loving as the Son , or the Son as angry as the Father . Answ. ( 1. ) The Scripture referreth the Love of the Father , unto two heads . ( 1. ) The sending of his Son to dye for us , John 3. 16. Rom. 5. 8. 1 John 4. 8. ( 2. ) In choosing sinners unto a participation of the fruits of his love , Ephes. 1. 3 , 4 , 5 ▪ 6. The Love of the Son , is fixed signally on his actual giving himself to dye for us , Gal. 2. 20. Ephes. 5. 25. Rev. 1. 5. What ballances these Persons have got , to weigh these Loves in , and to conclude which is the greatest or most weighty , I know not . 2. Although only the actual discharge of his Office be directly assigned to the Love of Christ , yet his cond●scention in taking our nature upon him expressed by his mind , Ephes 6. 7. and the readiness of his Will , Psalm 40. 8. doth eminently comprise Love in it also . Thirdly , The Love of the Father in sending of the Son , was an act of his will , which being a natural and essential property of God , it was so far the act of the Son also , as he is partaker of the same nature ; though eminently and in respect of order it was peculiarly the act of the Father . ( 4. ) The anger of ●od against sin , is an effect of his essential Righteousness and Holiness which belong to him as God ; which yet hinders not , but that both Father , and Son , and Spirit acted Love towards sinners . They say again , 6. It robs God of the gift of his Son for our redemption , which the Scriptures attribute to the unmerited Love he had for the World , in affirming the Son purchased that redemption from the Father , by the gift of himself to God as our compleat satisfaction . Answ. ( 1. ) It were endless to consider the improper and absurd expressions which are made use of in these exceptions ; as here the last words have no tolerable sence in them according to any principles whatever . ( 2. ) If the Son 's purchasing Redemption for us , procuring , obtaining it , do rob God of the gift of his Son for our redemption ; the Holy Ghost must answer for it : For having obtained for us , or procured , or purchased eternal redemption , is the word used by himself , Heb. 9. 14. And to deny that he hath laid down his Life a ransome for us , and to have bought us with a price , is openly to deny the Gospel . ( 2. ) In a word , the great gift of God consisted in giving his Son to obtain Redemption for us . ( 3. ) Herein he offered himself unto God , and gave himself for us ; and if these Persons are offended herewithal , what are we that we should withstand God. They say , 7. Since Christ could not pay what was not his own , it follows that in the payment of his own , the case still remains equally grievous . Since the debt is not hereby absolved or forgiven , but transferred only ; and by consequence we are no better provided for salvation than before , owing that now to the Son , which was once owing to the Father . Answ. The looseness , and dubiousness of the expressions here used , makes an appearance that there is something in them , when indeed there is not . There is an Allusion in them to a debt and a payment , which is the most improper expression that is used in this matter , and the interpretation thereof is to be regulated by other proper expressions of the same thing . But to keep to the Allusion , ( 1. ) Christ paid his own , but not for himself , Dan. 9. 26. ( 2. ) Paying it for us , the debt is discharged , and our actual discharge is to be given out according to the wayes and means , and upon the conditions appointed and constituted by the Father and Son. ( 3. ) When a debt is so transferred as that one is accepted in the room , and obliged to payment in the stead of another , and that payment is made and accepted accordingly , all Law and Reason require that the original Debtor be discharged . ( 4. ) What on this account we owe to the Son , is praise , thankfulness , and obedience , and not the debt which he took upon himself , and discharged for us , when we were non-solvent , by his love . So that this matter is plain enough , and not to be involved by such cloudy expressions and incoherent discourse , following the Metaphor of a debt . For if God be considered as the Creditor , we all as Debtors , and being insolvent , Christ undertook out of his Love to pay the debt for us , and did so accordingly , which was accepted with God ; it follows that we are to be discharged , upon Gods terms , and under a new obligation unto his Love , who hath made this satisfaction for us , which we shall eternally acknowledge . It is said , 8. It no way renders Men beholding , or in the least obliged to God , since by their Doctrine he would not have abated us , nor did he Christ the least farthing ; so that the acknowledgements , are peculiarly the Sons , which destroyes the whole current of Scripture Testimony for his good will towards Men. O the infamous portraicture this Doctrine draws of the Infinite Goodness ; is this your retribution , O injurious Satisfactionists ? Answ. This is but a bold Repetition of what in other words was mentioned before over and over . Wherein the Love of God in this matter consisted , and what is the obligation on us unto thankfulness and obedience , hath been before also declared . And we are not to be moved in Fundamental Truths , by vain exclamations of weak and unstable Men. It is said , 9. That Gods Justice is satisfied for sins past , present and to come , whereby God and Christ have lost both their power of inj●yning Godliness , and prerogative of punishing disobedience ; for what is once paid , is not revokable ; and if punishment should arrest any for their debts , it argues a breach on God or Christs part ; or e●se that it hath not been sufficiently solved ; and the penalty compleat sustained by another . Answ. The intention of this pretended consequence of our Doctrine is , that upon a supposition of satisfaction made by Christ , there is no solid foundation remaining for the prescription of Faith , Repentance , and Obedience on the one hand , or of punishing them who refuse so to obey , believe , or repent , on the other . The Reason of this Inference insinuated , seems to be this ; that sin being satisfied for , cannot be called again to an Account . For the former part of the pretended consequence , namely that on this supposition , there is no foundation left for the prescription of Godliness , I cannot discern any thing in the least looking towards the confirmation of it , in the words of the Objection laid down . But these things are quite otherwise ; as is manifest unto them that read and obey the Gospel . For ( 1. ) Christs satisfaction for sins , acquits not the creature of that dependance on God , and duty which he owes to God , which notwithstanding that , God may Justly , and doth prescribe unto him , suitable to his own Nature , Holiness and Will. The whole of our regard unto God , doth not lye in an acquitment from sin . It is moreover required of us as a necessary and indispensible consequence of the Relation wherein we stand unto him , that we live to him and obey him , whether sin be satisfied for , or no. The manner and measure hereof are to be regulated by his prescriptions , which are suited to his own Wisdom and our condition . And they are now referred to the heads mentioned of Faith , Repentance , and new Obedience . ( 2. ) The Satisfaction made for sin , being not made by the sinner himself , there must of necessity be a Rule , Order , and law-Constitution how the sinner may come to be interested in it , and made partaker of it . For the consequent of the Freedom of one by the suffering of another , is not natural or necessary , but must proceed and arise from a Law-Constitution , Compact , and Agreement . Now the way Constituted and Appointed , is that of Faith , or believing , as explained in the Scripture . If Men believe not , they are no less liable to the punishment due to their sins , than if no satisfaction at all were made for sinners . And whereas it is added , forgetting that every one must Appear before the Judgement seat of Christ , to receive according to things done in the body ; Yea and every one must give an Account of himself to God ; closing all with this , but many more are the gross absurdities and Blasphemies that are the genuine fruits of this so confidently believed Doctrine of satisfaction . I say it is ( 3. ) Certain , that we must all Appear before the Judgement seat of Christ , to receive according to the things done in the body ; and therefore Wo will be unto them at the great day , who are not able to plead the Attonement made for their sins by the blood of Christ , and an Evidence of their interest therein by their faith and obedience , or the things done and wrought in them , and by them whilst they were in the body here in this World. And this it would better become these persons to betake themselves unto the consideration of , than to exercise themselves unto an unparallel'd confidence in reproaching those with absurdities and blasphemies , who believe the Deity and Satisfaction of Jesus Christ the Son of the living God , who dyed for us , which is the ground and bottom of all our Expectation of a blessed life and immortality to come . The removal of these Objections against the Truth scattered of late up and down in the hands of all sorts of Men , may suffice for our present purpose . If any amongst these Men , who judge that they have an ability to mannage the opposition against the Truth as declared by us , with such pleas , Arguments , and exceptions , as may pretend an interest in appearing Reason , they shall , God assisting , be attended unto . With men , given up to a spirit of railing or reviling , though it be no small honour to be reproached by them who reject with scorn the eternal Deity of the Son of God , and the Satisfactory Attonement he made for the sins of Men , no Person of Sobriety will contend . And I shall further only desire the Reader to take notice , that though these few sheets were written in few hours , upon the desire , and for the satisfaction of some private Friends , and therefore contain meerly an expression of present thoughts , without the least design or diversion of mind towards accuracy or Ornament ; yet the Author is so far confident that the Truth , and nothing else is proposed and confirmed in them , that he fears not but that an opposition to what is here declared will be removed , and the Truth reinforced in such a way and manner as may not be to its disadvantage . FINIS . An Appendix . THE preceding Discourse , ( as hath been declared ) was written for the Use of Ordinary Christians ; or such as might be in danger to be seduced , or any way entangled in their minds , by the late attempts against the Truths pleaded for . For those to whom the dispensation of the Gospel is committed , are debtors both to the Greeks , and to the Barbarians ; both to the Wise and to the unwise , Rom. 1. 14. It was therefore thought meet , to insist only on things necessary , and such as their faith is immediately concerned in ; and not to immix therewithall , any such Arguments or Considerations , as might not , by reason of the Terms wherein they are expressed , be obvious to their Capacity and Understanding . Unto Plainness and Perspicuity , Brevity was also required , by such as judged this work necessary . That design we hope is answered , and now discharged in some usesul measure . But yet because many of our Arguments on the head of the satisfaction of Christ , depend upon the genuine signification and notion of the Words and Terms wherein the Doctrine of it is delivered , which for the Reasons before mentioned could not conveniently be discussed in the foregoing discourse , I shall here in some few Instances , give an Account of what farther confirmation the Truth might receive , by a due Explanation of them . And I shall mention here but few of them , because a large Dissertation concerning them all , is intended in another way . First , For the Term of satisfaction it self ; It is granted that in this matter it is not found in the Scripture . That is , it is not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Syllabically , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing it self intended is asserted in it , beyond all Modest contradiction . Neither indeed is there in the Hebrew Language any word that doth adequately answer unto it ; no nor yet in the Greek . As it is used in this cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is properly sponsio or fide jussio , in its actual discharge , maketh the nearest approach unto it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . But there are Words and Phrases both in the Old Testament , and in the New , that are equipollent unto it , and express the matter or thing intended by it : As in the Old are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This last word we render satisfaction , Numb . 35. 32 , 33. where God denyes that any compensation , Sacred or Civil , shall be received to free a Murderer from the punishment due unto him ; which properly expresseth what we intend . Thou shalt admit of no satisfaction for the life of a Murderer . In the New Testament ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Verbs ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are of the same importance ; and some of them accommodated to express the thing intended , beyond that which hath obtained in vulgar use . For that which we intended hereby , is , the Voluntary Obedience unto Death , and the Passion or suffering of our Lord Jesus Christ , God and Man , whereby , and wherein he offered himself through the Eternal Spirit , for a propitiatory Sacrifice , that he might fulfill the Law , or answer all its universal Postulata , and as our Sponsor , undertaking our Cause , when we were under the sentence of condemnation , underwent the punishment due to us from the Justice of God , being transferred on him ; whereby haveing made a perfect and absolute Propitiation or Attonement for our sins , he procured for us deliverance from death , and the Curse , and a Right unto life everlacting . Now this is more properly expressed by some of the words before mentioned , than by that of Satisfaction ; which yet nevertheless as usually explained , is comprehensive , and no way unsuited to the matter intended by it . In general , men by this word understand either reparationem offensae , or solutionem debiti : either Reparation made for offence given unto any ; or the payment of a debt . Debitum is either oriminale , or pecuniarium ; that is , either , the obnoxiousness of a man to punishment for crimes , or the guilt of them , in answer to that justice and Law which he is necessarily liable and subject unto ; or , unto a payment or compensation by , and of money , or what is valued by it ; which last consideration , neither in it self , nor in any reasonings from an Analogie unto it , can in this matter have any proper place . Satisfaction is the effect of the doing or suffering , what is required for the answering of his charge against faults or sins , who hath Right , Authority and Power to require , exact , and inflict punishment for them . Some of the Schoolment define it , by voluntaris radditio aequivalentis indebiti ; of which more elsewhere . The true meaning of to satisfie , or make satisfaction , is tantum facere aut pati , quantum satis sit juste irato ad vindictam . This satisfaction is impleaded , as inconsistent with free Remission of Sins ; how causlesly we have seen . It is so far from it , that it is necessary to make way for it , in case of a Righteous law transgressed , and the publick Order of the Universal Governour and Government of all , disturbed . And this God directs unto , Lev. 4. 31. The Priest shall make an Attonement for him , and it shall be forgiven him . This Attonement was a Legal Satisfaction ; and it is by God himself premised to Remission or Pardon . And Paul prayes Philemon to forgive Onesimus , though he took upon himself to make satisfaction for all the wrong or dammage that he had sustained , Epist. v. 18 , 19. And when God was displeased with the friends of Job he prescribes a way to them , or what they shall do , and what they shall get done for them , that they might be accepted and pardoned , Job 42. 7 , 8. The Lord said unto Eliphaz , my wrath is kindled against thee and against thy two friends , therefore take unto you now seven Bullocks and seven Ramms , and go to my servant Job , and offer up for your selves a burnt offering , and my servant Job shall pray for you , for him I will accept ; lest I deal with you after your folly . He plainly enjoyneth an Attonement , that he might Freely pardon them . And both these , namely satisfaction and pardon , with their order and consistency , were solemnly represented by the great Institution of the Sacrifice of the Scape Goat . For after all the sins of the people were put upon him , or the punishment of them transferred unto him in a Type and Representation with quod in ejus caput-sit , the Formal Reason of all Sacrifices propitiatory , he was sent away with them , denoting the oblation or forgiveness of sin , after a Translation made of its punishment , Lev. 16. 21 , 22. And whereas it is not expresly said , that that Goat suffered , or was slain , but was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hircus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Goat sent away , or was sent to a Rock called Azazel in the Wilderness , as Vatablus and Oleaster , with some others think , ( which is not probable , seeing though it might then be done whilest the people were in the Wilderness of Sinai ; yet could not by reason of its distance , when the people were setled in Canaan be annually observed ; ) it was from the poverty of the Types , whereof no one could fully represent that Grace which it had particular respect unto . What therefore was wanting in that Goat , was supplyed in the other , which was slain as a sin offering , v. 11. 15. Neither doth it follow , that on the supposition of the satisfaction pleaded for , the Freedom , Pardon , or Acquitment of the person originally guilty and liable to punishment , must immediately and ipso facto , ensue . It is not of the nature of every solution or satisfaction , that deliverance must ipso facto follow . And the Reason of it is , because this satisfaction by a succedaneous substitution of one to undergo punishment for another , must be founded in a voluntary compact , and Agreement , For there is required unto it , a Relaxation of the Law , though not as unto the punishment to be inflicted , yet as unto the person to be punished . And it is otherwise in personal guilt , than in pecuniary debts . In these the Debt it self is solely intended , the person only obliged with reference thereunto . In the other , the person is firstly and principally under the Obligation . And therefore when a pecuniary debs is paid , by whomsoever it be paid , the Obligation of the person himself unto payment ceaseth ipso facto . But in things criminal , the guilty person himself , being firstly , immediately and intentionally under the Obligation unto punishment , when there is introduced by compact , a vicarious solution in the fubstitution of another to suffer , though he suffer the same absolutely which those should have done for whom he suffers ; yet because of the Acceptation of his person to suffer , which might have been refused , and could not be admitted , without some Relaxation of the Law , Deliverance of the guilty persons cannot ensue ipso facto , but by the intervention of the Terms fixed on in the Covenant or Agreement for an admittance of the substitution . It appears from what hath been spoken , that in this matter of Satisfaction , God is not considered as a Creditor , and sin as a debt , and the Law as an obligation to the payment of that Debt , and the Lord Christ as paying it ; though these notions may have been used by some for the Illustration of the whole matter ; and that not without countenance from sundry expressions in the Scripture to the same purpose ; But God is considered as the infinitely holy and righteous Author of the Law , and Supream Governour of all mankind , according to the Tenor and Sanction of it . Man is considered as a sinner , a transgressor of that Law , and thereby obnoxious and liable to the punishment constituted in it , and by it , answerably unto the Justice and Holiness of its Author . The Substitution of Christ was meerly Voluntary on the part of God , and of himself , undertaking to be a Sponsor to answer for the sins of men , by undergoing the punishment due unto them . That to this End there was a Relaxation of the Law , as to the persons that were to suffer , though not as to what was to be suffered . Without the former , the Substitution mentioned could not have been admitted . And on supposition of the latter , the suffering of Christ could not have had the nature of punishment properly so called . For punishment relates to the Justice and Righteousness in Government of him that exacts it , and inflicts it . And this the Justice of God doth not , but by the Law. Nor could the Law be any way satisfied , or fulfilled by the suffering of Christ , if antecedently thereunto its obligation or power of obliging unto the penalty constituted in its Sanction , unto sin , was relaxed , dissolved , or dispensed withall . Nor was it agreeable to Justice , nor would the nature of the things themselves admit of it , that another punishment should be inflicted on Christ , than what we had deserved , nor could our sin be the impulsive cause of his death : nor could we have had any benefit thereby . And this may suffice to be added unto what was spoken before , as to the nature of satisfaction , so far as the brevity of the discourse whereunto we are confined , will bear , or the use whereunto it is designed doth require . Secondly , The Nature of the Doctrine contended for , being declared and cleared , we may in one or two instances manifest how evidently it is revealed , and how fully it may be confirmed or vindicated . It is then in the Scripture declared , that Christ dyed for us ; that he dyed for our sins , and that we are thereby delivered . This is the foundation of Christian Religion as such . Without the faith , and acknowledgement of it , we are not Christians . Neither is it in these general terms , at all denyed by the Socinians . It remains therefore , that we consider , ( 1. ) How this is revealed and affirmed in the Scripture : and ( 2. ) What is the true meaning of the Expressions and Propositions wherein it is revealed and affirmed ; for in them , as in sundry others , we affirm , that the satisfaction pleaded for , is contained . 1. Christ is said to dye , to give himself , to be delivered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. for us , for his sheep , for the life of the world ; for sinners , John 6. 51. Chap. 10. 15. Rom. 5. 6. 2 Cor. 5. 14 , 15. Gal. 2. 20. Heb. 2. 9. Moreover he is said to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sins , 1 Cor. 15. 3. Gal. 1. 4. The End whereof every where expressed in the Gospel , is , that we might be freed , delivered , and saved . These things as was said , are agreed unto , and acknowleded . 2. The meaning and importance , we say of these Expr●ssions , is ; that Christ dyed in our Room , Place , or Stead , undergoing the Death or Punishment which we should have undergone in the way and manner before declared . And this is the satisfaction we plead for . It remains therefore , that from the Scripture , the nature of the things treated of , the proper signification and constant use of the. Expressions mentioned , the Exemplification of them in the Customs and Usages of the Nations of the World , we do evince and manifest , that what we have laid down , is the true and proper sense of the words , wherein this Revelation of Christs dying for us is expressed ; so that they who deny Christ to have dyed for us in this sense , do indeed deny that he properly dyed for us at all ; what ever benefits they grant , that by his death we may obtain . First , We may consider the Use of this Expression in the Scripture , either indefinitely , or in particular Instances . Only we must take this along with us , that dying for sins and Transgressions , being added unto dying for sinners or persons , maketh the substitution of one in the room and stead of another , more evident , than when the dying of one for another only , is mentioned . For whereas all Predicates are regulated by their subjects , and it is ridiculous to say , that one dyeth in the stead of sins , the meaning can be no other , but the bearing or answering of the sins of the sinner , in whose stead any one dyeth . And this is in the Scripture declared to be the sense of that Expression , as we shall see afterwards . Let us therefore consider some Instances . John 11. 50. The words of Caiaphas Counsel are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is expedient for us , that one man should dye for the people , and that the whole Nation perish not : which is expressed again , Chap. 18. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perish for the people . Caiaphas feared , that if Christ were spared , the people would be destroyed by the Romans . The way to free them , he thought was by the destruction of Christ ; him therefore he devoted to death , in lieu of the People . As He Vnum pro multis dabitur Caput . One head shall be given for many . Not unlike the Speech of Otho the Emperour in Xiphilin , when he slew himself to preserve his Army ; For when they would have perswaded him to renew the war after the defeat of some of his Forces , and offered to lay down their lives to secure him ; he replyed , that he would not ; adding this Reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is far better , and more just that one should perish or dye for all ; than that many should perish for one ; that is , One in the stead of many , that they may go free ; or as another speaks ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Let one be given up to dye in the stead of all . Joh. 13. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They are the words of St. Peter unto Christ ; I will lay down my life for thee ; To free thee , I will expose my own head to danger , my life to death ; that thou maist live and I dye . It is plain that he intended the same thing with the celebrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old , who exposed their own lives , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for one another , such were Damon and Pythias , Orestes & Pylades , Nisur & Eurialus . Whence is that saying of Seneca , Succurram perituro ; sed ut ipse n●n peream ; nisi si futurus ero magni hominis , aut magnae rei merces . I will relieve or succour one that is ready to perish ; yet so as that I perish not my self ; unless thereby , I be taken in lieu of some great man , or great matter . For a great man , a man of great worth and usefulness I could perish , or dye in his stead , that he might live and go free . We have a great Example also of the importance of this Expression in those words of David concerning Absolom , 2 Sam. 18. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who will grant me to dye , I for thee , or in thy stead ; My Son Absolom . It was never doubted , but that David wished that he had dyed in the stead of his Son ; and to have undergone the death which he did , to have preserved him alive . As to the same purpose , though in another sense , M●zentius in Virgil expresseth himself , when his Son Lausus interposing b●tween him and danger in Battel , was slain by Aeneas . Tantane me tenuit vivendi nate voluptas , Vt pro me hostili paterer succedere dextrae Quem genui ? tuane haec genitor per vulnera servor ? Morte tuâ vivam ? Hast thou O Son , fallen under the Enemies hand in my stead ; am I saved by thy wounds ; do I live by thy death ? And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by David doth signifie , when applyed unto persons , either a succession , or a substitution ; still the coming of one into the Place and Room of another : When one succeeded to another in Government , it is expressed by that word , 2 Sam. 10. 1. 1 Kings 7. 7. Chap. 19. 16. In other cases it denotes a substitution . So Jehu tells his Gurad , that if any one of them let any of Baals Priests escape , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Kings 10. 24. his life should go in the stead of the life that he had suffered to escape . And this answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , which is also used in this matter ; and ever denotes either equality , contrariety , or substitution . The two former senses , can here have no place ; the latter alone hath . So it is said , that Archelaus reigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Mat. 2. 1 , 2. In the room or stead of Herod his Father . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 5. 38. is an eye for an eye , and a tooth for a tooth , And this word also is used in expressing the death of Christ for us . He came , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 20. 28. To give his life a ransome for many ; that is , in their stead to dye . So the words are used again , Mark 10. 45. And both these notes of a succedaneous substitution are joined together , 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy any thing , to purchase or procure any thing , with the price of ones life . So Tigranes in Xenophon , when Cyrus askt him what he would give or do for the liberty of his Wife whom he had taken prisoner ; answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; I will purchase her liberty with my life , or the price of my soul. Whereon the Woman being freed , affirmed afterwards , that she considered none in the company , but him who said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he would purchase my liberty with his own life . And these things are added on the occasion of the Instances mentioned in the Scripture , whence it appears , that this expression of dying for another , hath no other sense or meaning , but only dying instead of another , undergoing the death that he should undergo , that he might go free . And in this matter of Christs dying for us , add that he so dyed for us , as that he also dyed for our sins , that is , either to bear their punishment , or to expiate their guilt , ( for other sense the words cannot admit ) and he that pretends to give any other sense of them than that contended for , which implyes the whole of what lyes in the Doctrine of Satisfaction , erit mihi magnus Apollo ; even he who was the Author of all ambiguous Oracles of old . And this is the common sense of mori pro alio , and pati pro alio , or pro alio discrimen capitis subire ; a substitution is still denoted by that expression , which sufficeth us in this whole cause ; for we know both into whose room he came , and what they were to suff●r . Thus Entellus killing and sacrificing an Ox to Eryx in the stead of Dares whom he was ready to have slain , when he was taken from him , expresseth himself ; Hanc tibi Eryx meliorem animam pro morte Daretis Persolvo . He offered the Ox , a better Sacrifice , in the stead of Dares , taken from him . So Fratrem Pollux alternà morte redemit . And they speak so not only with respect unto death , but where ever any thing of Durance or suffering is intended . So the Angry Master in the Comoedian , Verberibus Caesum te Dave in pistrinum dedam usque ad necem . Eâ lege atque omine , ut si inde te exemerim , ego pro te molam . He threatned his Servant to cast him into Prison to be macerated to death with labour , and that with this engagement , that if he ever let him out he would grind for him ; that is , in his stead . Wherefore without offering Violence to the common means of Understanding things amongst men , another sense cannot be affixed to these words . The Nature of the thing it self will admit of no other Exposition than that given unto it ; and it hath been manifoldly exemplified among the Nations of the world . For suppose a man guilty of any crime , and on the account thereof , to be exposed unto Danger from God or man , in a way of Justice , Wrath , or Vengeance , and when he is ready to be given up unto suffering according unto his demerit , another should tender himself to dye for him that he might be freed , let an appeal be made to the common Reason and Understandings of all men , whether the intention of this his dying for another , be not , that he substitutes himself in his stead to undergo what he should have done , however the translation of punishment from one to another may be brought about and asserted . For at present we treat not of the Right , but of the fact , or the thing it self . And to deny this to be the case as to the sufferings of Christ , is as far as I can understand , to subvert the whole Gospel . Moreover , as was said , this harh been variously exemplified among the Nations of the world ; whose actings in such cases , because they excellently shadow out the general notion of the death of Christ for others , for sinners ; and are appealed unto directly by the Apostle to this purpose , Rom. 5. 7 , 8. I shall in a few Instances reflect upon . Not to insist on the voluntary surrogations of private Persons , one into the Room of another , mutually to undergo dangers and death for one another , as before mentioned , I shall only remember some publick Transactions in reference unto communities , in Nations , Cities , or Armies . Nothing is more celebrated amongst the Ancients than this ; that when they supposed themselves in Danger , from the Anger and displeasure of their Gods , by reason of any guilt or crimes among them , some one person should either devote himself , or be devoted by the people , to dye for them , and therein to be made as it were an expiatory Sacrifice . For where sin is the cause , and God is the object respected , the making of satisfaction by undergoing punishment , and expiating of sin by a propitiatory Sacrifice , are but various expressions of the same thing . Now those whoso devoted themselves , as was said , to dye in the stead of others , or to expiate their sins , and turn away the Anger of the God they feared by their death , designed two things in what they did . First , That the Evils which were impendent on the people and feared , might fall on themselves , so that the people might go free . Secondly , That all good things which themselves desired , might be conferred on the People ; which things have a notable shaddow in them of the great expiatory Sacrifice concerning which we treat , and expound the Expressions wherein it is declared . The Instance of the Decii , is known ; of whom the Poet , Plebeiae Deciorum animae , plebeia fuerunt Nomina ; pro totis legionibu● hitam●n , & pro Omnibus auxiliis , atque omni plehe Latins . Sufficiunt Diis infernis . The two Decii , Father and Son , in imminent dangers of the people , devoted themselves , at several times , unto Death and Destruction . And saith he ; sufficiunt Diis infernis ; they satisfied for the whole people ; adding the Reason whence so it might be ; Pluris enim Decii quam qui servantur ab illis . They were more to be valued , than all that were saved by them . And the great Historian doth excellently describe both the Actions , and Expectations of the one and the other in what they did . The Father , when the Roman Army commanded by himself and Titus M●nlius , was near a total ruine by the Latines , called for the publick Priest , and caused him with the usual solemn Ceremonies , to devote him to death , for the deliverance and safety of the Army : after which making his requests to his Gods , ( dii quorum est potestas nostrorum hostiumque ) the gods that had power over them and their Adversaries , as he supposed , he cast himself into death by the swords of the Enemy . Conspectus ab utraque acie aliquanto augustior humano visu , sicut coelo missus , piaculum omnis Deorum irae , qui pestem ab suis aversam in hostes ferret . He was looked on by both Armies , as one more August than a man , as one sent from Heaven , to be a piacular Sacrifice ; to appease the Anger of the gods , and to transferre destruction from their own Army to the Enemies , Liv. Hist. 8. His Son in like manner in a great and dangerous battel against the Galls and Samnites ; wherein he commanded in Chief , devoting himself as his Father had done , added unto the former solemn deprecations ; prae se , agere sese , formidinem ac fugam , caedemque ac cruorem , coel stium , infernorum iras , lib. 11. That he carryed away before him , ( from those for whom he devoted himself ) fear and flight , slaughter and blood , the anger of the Coelestial and Infernal gods . And as they did in this devoting of themselves design , averuncare malum , deûm iras , lustrare p●pulum , aut exercitum , piaculum fieri or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expiare crimina , scelus , reatum , or to remove all evil from others by taking it on themselves in their stead ; so also they thought they might , and intended in what did , to covenant and contract for the good things they desired . So did these Decii , and so is Menaeceus reported to have done ▪ when he devoted himself for the City of Thebes in danger to be destroyed by the Argives . So Papinius introduceth him treating his gods , Armorum superi , tuque , ô quifunere tanto Indulges mihi Phoebe mori , date gaudia Thebis , Quae pepegi , & toto quae sanguine prodi gus emi . He reckoned that he had not only repelled all death and danger from Thebes , by his own , but that he had purchased joy , in peace and liberty for the people . And where there was none in publick calamities , that did voluntarily devote themselves , the people were wont to take some obnoxious person , to make him exercra●le , and to lay on him according to their superstition , all the wrath of their Gods , and so give him up to Destruction . Such the Apostle alludes unto , Rom. 9. 3. 1 Cor. 4. 9 , 13. So the Massilians were wont to explate their City by taking a Person devoted , imprecating on his head all the evil that the City was obnoxious unto , casting him into the Sea with th●se words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou our expiatory Sacrifice ; To which purpose were the solemn words that many used in their expiatory Sacrifices ; as Herodotus test●fieth of the Aegyptians , bringing their Offerings , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they laid these imprecations on their heads ; that if any Evil were happening towards the Sacrificer , or all Egypt , let it be all turned and laid on this devoted head . And the persons whom they thus dealt withall , and made execrate , were commonly of the vilest of the people , or such as had rendred themselves detestable by their own crimes ; whence was the complaint of the Mother of M●naeceus upon her Sons devoting himself , Lustralemne feris , ego te puer inclyte Thebis , D●votumque caput , vilis seu mater alebam ? I have recounted these Instances to evince the common intention , sense , and understanding of that expression , of one dying for another ; and to manifest by Examples , what is the sense of mankind , about any ones being devoted and substituted in the Room of others , to deliver them from death and danger ; the consideration whereof , added to the constant use of the words mentioned , in the Scripture , is sufficient to f●●nd and confirm this conclusion . That whereas it is fr●quently affirmed , in the Scripture , th●ir Christ dyed for us , and for our sins , &c. to deny that he dyed and suffered in our stead , undergoing the death whereunto we were obnoxious , and the punishment due to our sins , is ; if we respect in what we say or believe ▪ the constant use of those words in the Scripture , the nature of the thing it self concerning which they are used , the uncontrolled use of that Expression in all sorts of Writers , in expressing the same thing , which the instances and examples of its meaning and intention among the Nations of the World , is to deny that he dyed for us at all . Neither will his dying for our Good or advantage only , in what way or sense soever , answer or make good , or true , the Assertion of his dying for us , and our sins . And this is evident in the Death of the Apostles and Martyrs ; they all dyed for our Good ; our advantage and benefit was one end of their sufferings , in the will and appointment of God ; And yet it cannot be said , that they dyed for us , or our sins . And if Christ dyed only for our Good , though in a more effectual manner than they did , yet this altereth not the kind of his dying for us ; nor can he thence be said properly , according to the only due sense of that expression , so to do . I shall in this brief and hasty discourse , add only one consideration more about the death of Christ to confirm the Truth pleaded for . And that is that he is said in dying for sinners , to bear their sins , Isa. 53. 11. He shall bear their iniquities , v. 12. He bare the sins of many ; explained , v. 5. He was wounded for our Transgressions , he was bruised for our iniquities , the Chastisement of our peace was upon him , 1 Pet. 2. 24. Who his own self bare our sins in his own body on the Tree , &c. This expression is purely Sacred . It occurreth not directly in other Authors , though the sense of it in other words do frequently . They call it luere peccata ; that is , delictorum supplicium ferre ; to bear the punishment of sins . The meaning therefore of this phrase of speech , is to be taken from the Scripture alone , and principally from the Old Testament , where it is originally used ; and from whence it is tranferred into the New Testament in the same sense , and no other . Let us consider some of the places . Isa. 53. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , vers . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our griefs he hath born them . The word signifies , properly to bear a Weight or a Burden , as a man bears it on his shoulders ; bajulo , porto . And it is never used with respect unto sin , but openly and plainly it signifies the undergoing of the punishment due unto it ; so it occurrs directly to our purpose , Lam. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Fathers have sinned and are not ; and we have born their iniquities ; The punishment due to their sins . And why a new sense should be forged for these words , when they are spoken concerning Christ , who can give a just reason ? Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers . 12. And he bear the sin of many . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used with respect unto sin ; sometimes with reference unto Gods actings about it , and sometimes with reference unto mens concerns in it . In the first way , or when it denotes an act of God , it signifies to lift up , to take away , or pardon sin ; and leaves the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where with it is joyned under its first signification , of iniquity ; or the g●ilt of sin , with respect unto punishment ensuing as its consequent . For God pardoning the guilt of sin , the removal of the punishment doth necessarily ensue ; Guilt containing an Obligation unto punishment . In the latter way , as it respects men or sinners , it constantly denotes the bearing of the punishment of sin , and gives that sense unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto the guilt of sin as its cause . And hence ariseth the ambiguity of those words of Cain , Gen. 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an act of God , if the words be spoken with reference in the first place to any acting of his towards Cain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retains the sense of iniquity , and the words are rightly rendered , My sin is greater than to be fogiven . If it respect Cain himself firstly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumes the signification of Punishment , and the words are to be rendred ; My punishment is greater than I can bear , or is to be born by me . This I say is the constant sense of this expression , nor can any Instance to the contrary be produced . Some may be mentioned in the confirmation of it . Numb . 14. 33. Your children shall wander in the Wilderness forty years , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall bear your Whoredoms , v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye sh●ll bear your in quities forty years ; that is , the punishment due to your whoredoms and iniquities , according to Gods Provideneial d●aling with them at that time . Lev. 19. 8. He that eateth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall bear his iniquities , How ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that s●ul shall be cut off . To b● cut off for sin , by the punishment of it , and for its guilt , is to bear in quity . So Chap. ●0 16 , 17 18. for a man to bear his iniquity , and to be killed , slain , or put to death for it , are the same . Ezek. 18. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the soul that sinneth it shall dye ; the Son shall not bear the sin of the Father . To bear sin , and to dye for sin , are the same . More Instances might be added , all uniformity speaking the same sense of the words . And as this sense is sufficiently indeed invincibly established by the invariable use of that Expression in the Scripture , so the manner whereby it is affirmed that the Lord Christ bare our iniquities , sets it absolutely free from all danger by Opposition . For he bare our iniquities when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord made to meet on him , or laid on him , the iniquity of us all , Isa. 53. 6. which words the LXX . render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord gave him up , or delivered him unto our sins . That is , to be punished for them ; for other sense the words can have none ; He made him sin for us , 2 Cor. 5. 21. so he bore our sins , Isa. 53. 11. How ? in his own Body on the tree , 1 Pet. 2. 24. that when he was , and in his being stricken , smitten , afflicted , wounded , bruised , slain , so was the chastisement of our Peace upon him . Wherefore to deny that the Lord Christ in his death and suffering for us , underwent the punishment due to our sins , what we had deserved , that we might be delivered , as it everts the great foundation of the Gospel , so by an open perverting of the plain words of the Scripture , because not suited in their sense and importance to the vain imaginations of men , it gives no small countenance to Infidelity and Atheism . FINIS . 
A56987	----	Hosanna, or, Divine poems on the passion of Christ by Francis Quareles. Quarles, Francis, 1592-1644. This text is an enriched version of the TCP digital transcription A56987 of text R2943 in the English Short Title Catalog (Wing Q97A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 28 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56987 Wing Q97A ESTC R2943 12374915 ocm 12374915 60555 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56987) Transcribed from: (Early English Books Online ; image set 60555) Images scanned from microfilm: (Early English books, 1641-1700 ; 224:2) Hosanna, or, Divine poems on the passion of Christ by Francis Quareles. Quarles, Francis, 1592-1644. [40] p. Printed for Iohn Benson, and are to be sold at his shop ..., London : 1647. Reproduction of original in Huntington Library. eng Jesus Christ -- Poetry. A56987 R2943 (Wing Q97A). civilwar no Hosanna, or Divine poems on the passion of Christ. By Francis Quareles. Quarles, Francis 1647 4534 32 0 0 0 0 0 71 D The rate of 71 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-06 TCP Assigned for keying and markup 2005-07 Aptara Keyed and coded from ProQuest page images 2005-08 Mona Logarbo Sampled and proofread 2005-08 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion HOSANNA , OR DIVINE POEMS ON THE PASSION OF CHRIST . BY FRANCIS QUARELES . LONDON , Printed for Iohn Benson , and are to be sold at his shop in Chancery Lane neare the Roules . 1647. VPON THE DAY OF OVR SAVIOVRS NATIVITY . THis day 's a riddle for the God that made This day , this day from his owne Creature had His making too ; his flesh , and bone , and lim And breath from her , that had her breath from him . Th'unbribed Judge of Mans eternall doome This day was Pris'ner in a Virgins wombe : And the Lord Paramount of all the Earth Was wanting a poore Tenement at his birth , Into the Inne this meane guest must not come . Strange , he that fills all roomes should have no roome ▪ The Sunne dropt from his spheare , and did decline His unshorne head to the Earth ; his radiant shine Peep'd from the windores of the East , to breath New life on People in the shades of Death . Deare Sunne since from thy sphere thou once were sent , Here is a Soule , make it thy firmament . Borne of a Virgin . ALthough the eye of Faith , not reason can Behold a Virgin Mother of a Man , Yet Natralists affirme some things may breed And have their propagation without seed . As that rich crop of Pease which Story sayes Made Orford famous in our Gransires dayes Th' admir'd Phoenix which admits no paire In her perfumed ashes leaves an heire . And this Maiola dares to justifie To be no false , but true history . By seminall commixtion , I had bin Distain'd , and soiled with originall sin , Pure must the Pipe , pure must the Conduit bee That must convey water of-life to mee . Our Sunne of righteousnesse when he would-shine Vpon the world , choose Virgo for his signe . Borne in Augustus time . NOw was the man of men great Iulius slaine , And with his blood had dy'd the chaire in graine Hee sate in , in the Senate : and the flood Which streamd from civill warre dri'd in his blood ; And now the milde Augustus sate above The Sphere of Rome like a propitious Iove . And with a milder influence clear'd the skies , And purg'd these exhalations which did rise From so much blood effused : or was sent Like some Apollo to Romes firmament ; For in his sunnie dayes was learnings spring , All the Arts flourish'd , and each Muse did sing The fulnesse of all time , who will not thinke ? When Peace and Learning were so fairely link't ? When Wisdome hadits flourish on the earth , Then had the Wisdome of the Father birth . And when the Olive branch of Peace was showne Then , not before , the Prince of Peace came downe ! Borne in Winter . PHlegmatick Winter on a bed of Snow Lay spitting full of rhewme ; the Sunne was now Inn'd at the Goat ; the melancholique Earth Had her wombe bound , and hopelesse of the birth Of one poore flowre , the fields , wood , meads , and all Fear'd in this snowie sheet a funerall , Nor only senselesse Plants were in decay Man , who 's a Plant revers'd , was worse then they ▪ He had a spirituall Winter , and bereft Not of his leaves , but juyce , nay , nothing lesse ▪ His passive power to live was so abated He was not to be rais'd , but new created . When all things else were perished , and when No flowers were , but in their causes , then This wondrous Flower it selfe to act did bring , And Winter was the Flowre lesses spring . Borne in the Night . THe hav'ns was now but mask'd , and now forbids His eyelike starres to looke out of their lids , For it had been a shame unto the night If but one starre had miss'd so great asight . Or else it wa● muffled in silent shade , And dress'd in sullen blacks , and was afraid To let one starre gaze out , for had it seene This sight , it had for ever blinded been . There was a double night , a night of sinne , Darke Heav'n design'd the darknesse we were in The darknesse , which through heav'n with silence roules Was the sad Emblem of our darkned soules . Now when the Sun , which daily rounds the skies Was gone to bed , this other Sunne did rise ; For happy 't was not fit there should appeare Two Suns at once , in the same Hemisphere . The Angels tell it to the Shepheards . THere is a point of happinesse a time se● Wherein felicity either must be met Or miss'd for ever ; and that certaine now Is , when w' are at our Calllngs ; from the Plow Rome painfull Quintus her Dictator makes . While Matthew gathers toule , and custome takes Hee 's call'd to write a Gospell . At their Net The sonnes of Zebedee their conversions met . And while these men stand Centinells and keep Strict watd , and watch about their charge their sheep , They from themselves are rapt with sacred Hymnes ; And ravish'd with a noise of Chernbimes . That sung this infants lullabie . The storie Hath some proportion with the Auditorie , They Shepherds were , to them the tydings came ▪ And the first Gospel of the Holy Lambe . Of the Starres that appeared to the wise men . AStrologie hath this rule ; Heav'ns seldome shine With idle fires ; like Prophets they devine Stupendious events ; That spark'ling beame That did so long in Cassiopia streame , And shot upon the world an angery glance , Shew'd in its lookes the Massacree of France This Starre whose comming Balaam had profest , From some wise men , thinke these wise men were guest Not fram'd by Natures fingers , but the hand That framed Nature did not move and stand A non significant , but it selfe a wonder , Sew`d that a greater miracle lay under . How was th' eternall Sonne obscured here A Stable was his Heav'n , a Crib his sphere ▪ Never had Sun such an Eclips as this , To want a Starre to shew ●en where it is . Of the wise men . LEt them not boast , that they first saw this Starre , A brawnie brainlesse Clowne might goe as farre , The Starre in Cassiopea as I find . Ticho confesse , was shew'd him by a Hinde , Wise though they were , they 'd gone they knew not whether Had this Starre then been sent to lead them thither . So that the Starre which did before them goe Both shew'd them light , and shew'd their blindnesse too . But why a Starre ? when God doth meane to woe us , He useth meanes that are familiar to us . Peter a fisher was , and with a draught Of many fishes was the fisher caught : These men were vers'd in Starres and well could read them Therefore a Starre is chose ●●out to lead them . How are men drawne to heaven the way they please , A fish to●●●Peter , and a Starre takes these . Of the Innocents . HArke what is that I heare ? O t is the sound Of Rachel ! cause her children can'nt be found . Herod that Fox : so is his title good He slayes the tender Lambs , and sucks their blood . Strange tempered hearts whose edges would not yeeld Suppled with all the teares that day were spild ; Hearts of the Rock which like to Diamonds must Be cut , or ner'e be cut , with their owne dust . There a child giving death a lovely looke Smiles on his executioner ; there an other Asleep is slaine ; Sleep chang'd to death his brother Dennis who sweats to put on ranke and file Heav'ns Spirits by nine orders ; doth beguile Himselfe and me ; his memorie was too blame This order of the Innocents not to name . Of St. Stephen . SOme names are ominous , wherein wise fate Writes in fare Characters mens future state Hippolitus who scorn'd incestuou● sports Was torne with horses , as his name imports . Stephen was a Crowne , which shew'd in time to come He should put on the Crown of Martyrdome . A Crowne enchas'd with stones , nay such a one Earth cannot boast , 't was all of precious stone ; The storme of stones which at this Martyr flew Recoild , inriched with an Orient hue . The meanest flint which at this Saint was throwne , Reflects a Rubie , or some richer stone ▪ The stones advanced to a heap , become As first our Martyrs Crowne , so now his tombe . Muse , make a Pagan wonder : thus set down , Here lyes a man intombed in his crowne . Of our Saviours Circumcision , or New-yeares day . THe seventh day from his birth , he did begin Obedience to the Law and pawnd his s●●n , He would fulfill it ; when Ziskas houre was come He should expire , he bad them make a Drum Of s' skin , conceited it would scare the foe 'T was strange antipothie , if it would doe so . But this small peece of skin was such a spell It scar'd the sootie Regimen●s of Hell . Hee as a Prince a Crowne like Princes weares , And Thornes are th' Emblemes of a Princes cares : The Church a Lilly amongst Thornes doth grow , And as the Churches head himself doth so . When Romes Dictators did a Conquest bring From some sackt Towne , or from some petty King Triumphing Palme , and Temples crowning Bayes Circling their browes shot from their head like rayes . Here Hell was captive , Death it Triumph borne . And yet Victors head but crown'd with Thorne : Peace ; 't was 〈…〉 his blood had dide the twigs And chang'd 〈…〉 of Corrall sprigs , Or stain'd the buds , so 〈…〉 blush Out-vied the English or the Province bush . They gave him Vineger and Gall , Mat. 27. And Wine mingled with Myrrh , Mark 15. WHen one was on the cursed tree to die , They gave Narcotick drinke to stupifie And dull the motion of the active sense So to allay the racking violence Of his sharpe tortures , and the Rabbins say That these compounded potions were they Give Wine to men ready to quit their breath , Vineger is his preparative to Death ; Hee must have nought but Vineger who hath Trod in the Wine-presse of his Fathers wrath . Those lips that once like honey combs distill'd Are now with gall in stead of honey fill'd . And he 's presented with a draught of gall , Whose innocence before had none at all . One of the Wise-men that to Betblem went To doe him homage , did him Myrh present . So they did here , but in a different case 'T was there in honour , here in his disgrace . They compell'd Simon of Syrene to beare his Crosse . HE could not beare his crosse , his crosse must try To beare the burthen of his Majesty , A burthen which the Legendaries write Made Christopher to stoope , maugre his might , Which maz'd him , till 't was whisper'd in his eare He had borne him , that all the world did beare . His Yoke is easie ; yet on him they lay A heavie crosse to carry ; who dares say That this was just ? yet thus we men requite Him , who professed that his burthen 's light , But this 't was made it heavie , there came in His Fathers wrath to boot , and the worlds fin . Poore Simon then comming out of the field Where haply he had plow'd , not us'd a Shield ; Receives the crosse for 's armes ; no Herauld can Produce me such another Gentleman . So he walkes on to Golgotha , where hee Commends his Saviour to the fatall Tree Where Death and Life were wond in mutuall strife , It was his tree of death , our tree of life . Crucified . THose hands , which Heav'n like to a curten spred , Are spred upon the Crosse : those hands which did Consolidate the metals in the ground , One of those metals gave those hands the wound : See his hands spred , as if he meant to grace His Executioners with his last embrace , Nay , all the world : for if his fist can hold The winds , his armes can all the world enfold . See there Longinus with his ruder speare Peirce his Diviners side , from whence appeare Water and blood , whose white and red present Th'admitting and confirming Sacrament . See here his feet nail'd to the Crosse , which done Those feet with streames of purple did so runne , That in one sense it might be understood Our Saviours feet were swift to shed blood : His hands and feet thus forced to obey The cruell nailes command ; may we not say The Starre that out of Jacob shin'd so farre Was then , or never made a fixed Starre ? Crucified between two Theeves . VVHat , reckon'd amongst rogues ? mixt with the rabble D●svail'd like the jewell in the fable Cast in the count mongst theeves ? what coine is he In Jury stamp'd , yet there not currant be ? They should not for inscription sake refuse Iesus of Nazareth King of the Iewes ; A Peece so rich , no Angell that could make it So good , the Devill was content to take it . When mans arreareages for sinne were paid , And the whole ransome of the world defraid Those Moralists who anciently did dreame Vertue was not a meant , but an extreame , If they had seene him placed thus , would sweare Vertue was in the midst , for he was there , And by his presence made it plaine to try How Vertue look'd set by her contrary . And yet his glory had not an addition Of lustre lent it by this opposition ; To set him off , he stood in need of none No foile was needfull for so rich a Stone . The Earth did quake . REst is the property her creator gave her , But now a Palsey makes her veins to quaver : How can't to passe , that wind cholique strove In the Earths bowels , and did make her move . Shee once was built so firmely on her base Shee need not feare a shouldering from her place , 'T is true ; but wa' st not time to stirre , when hee That fastned her , was fastned to a tree . When he was in his lowest declination , Then dust and ashes had their exaltation . And the Earth rous'd lier selfe , as if shee meant To be no more the lowest element . Or since his deaths-men did so bouldly dare , Shee taught them by example how to feare . The Earth did put on man , and trembling shooke , Man put on earth , and no amazement tooke ; Sure this will aggravate those mens offence The Earth show'd reason , and the men no sense . The Sunne was in a totall Eclips , and not as naturally it should have been in the Sign with the Moon . TWo Suns were seene , when Charles the Great deceast Whose mighty wings ore-shaded all the West . But when this mightier King of Kings did die Not one appear'd to beautifie the skie : For when Great Charles did undergo his doome One Sunne seem'd added to supply his roome . But when the God of Natures selfe was gone Into a Passion , there was use for none . Nay , when the Sphere of light was puffed out How could the Sunne poore Taper looke about ? Horrid Eclipse ; for now the Moone by right Was not in the Sunes signe , but opposite ; And the same way our sinnes eclips'd that Sun Upon the Crosse ▪ by opposition . Miraculous Eclipse , how could the small And lesse circumference of the Moone hide all The larger Sunne , but that our darker sin To aide the Moone , did bring her forces in . The Graves opened , and many of the Saints arose . THere was no Trumpet here to raise the dead , And call them from their graves , nor was there need , Though no Arch-Angell with a Trumpet cried , Yet now the Angell of the Covenant died . And dying cri'd with a loud voice ; and those Mistooke it for the Trumpet , and arose . They rose , as if it had been their intents To give him choise of all their Monuments . And seeing that he must interment have , Each Saint did seeme to cry , pray take my grave . When he bow'd downe his head , the dead rais'd theirs And lookt out of their frighted Sepulchres . The soules shot out of heav'n in to the dead , And did a second time their bodies wed . And though they had not left their blessed thrones To reassume their ancient flesh and bones : Yet his last gaspe had been enough to have hurl'd Soules into all the bodies of the world . Buried in a Garden . AFter his spirituall death , first Adam's cast Out of the Garden , where he had been plac'd . After his Corporall , second Adam's put Into a Garden , and there closely shut . The first had not gone out but for his sin , And but for ours , the second not come in . Hee 's in a Garden laid ▪ not as one dead , But as a living Plant set in a bed : Set in the Spring , and without aid of showres Sprung in the spring-time , like to other flowres To which he gave the beauty that they have , And that 's the reason , that the spring's so brave , Nay , wholesome as 't is brave ; for in that place Sprung up ( if ever ) that rich herbe of grace . Our Herbalists have writ that Serpents feare The vertue of that herbe , nor dare come neare Her soveraigne powre ; I care not though they misse I 'm sure th'old Serpent dares not come neere this . Buried in a new Tombe hewen out of a Rock . VVHen Emperours were crown'd , Tomb-makers brought Severall stones , and what the Emperour thought Rest in his choise , that stone was laid aside To be the Emperours Tomb-stone when he died . ●his Emperour was crown'd but choose no stone , ●seph supplies that want , and chooseth one , ●nd such a one , as might be censur'd fit ●or him that was to be inclos'd in it . ●hat wondrous stone , which Daniel saith was cut Out of the Rock , that stone it selfe was put ●nto a stone , which lately had forsaken The rockie Quarrie , whence it had been taken . That for his Epitaph it might be read , Here in a stone , a stone lies buried . 'T was a new Tombe , and was it not most fit For that pure body which was put in it ? How like his Tombe and maiden Mother is , Man never lay with her , nor man in this . He that was taken from a Virgin Wombe Where should he lye but in a Virgin Tombe . The Mount of Olives . HEe 's humble ; and that humblenesse will show By th' Emblem ; Nature plants the Olive low . But as presaging that from hence should bee The starting of a great ascention , shee Set those upon a Hill , as if shee meant They should have theirs , where he had his ascent , He 's a King , and his Majesty will show By th'Emblem ; Oyle annoints the royall brow Not liquors , unguents , nor rich Palmes we try , But Oyle ; for Oyle denoteth Soveraignty . Blended with other liquors it will move In an ambition till it flowes above . In the compounding of a Majesty , A chiefe ingredient is humility . The heightned spirits would be too elate ●f humblenesse should not a● temper state . In him like friended Elements they doe Commix ; he was a Lambe , yet Lion too . Whit-Sunday : There was a noise from heaven as of a rushing mighty wind . WHen sad Elijah did by Horeb lye , A roaring wind so buffeted the skie As if the musterd vapours had combind To make one storme ; God was not in the wind . But when th' Apostles by consent were met , After their parture from Mount Olivet A bellowing tempest vollied from the Sphere , And filled all the roome ▪ and God was there . The spirit and the wind may seeme to bee Imploy'd in consort for their simpathie When th' universe was made , and darknesse strove For place , the spirit did on the waters move ; When the drown'd world was to be made agen The wind did move upon the waters then . Now when th' eternall Spirit was to blow And breath on them , he sent a wind , as though The uncreated Spirit had assign'd Th'other created spirit of the wind To usher him the way as he should come , Or be his Harbinger to take his roome . There appeared unto them Tongues . WHen Babel first rear'd her ambitious crest Upon the Plaine of Shinar , to contest With heav'n ; a different language did beguile The Founders hopes , and stay the rising Pile , So when the Church was to be edified , The builders language was diversified ; But difference of tongues had different power , It rais'd the Church and ruined the Tower . Th' Apostles were Ambassadors assign'd By the King of Heav'n to go to all Mankind ; And 't was both reason , and their Kings intent That they should know the tongues before they went Yet they had none , but as the haste requir'd Their language was infused , not acquir'd . Unletter'd soules , poore Fisher-men that spoke Hardly more tongues , then the mute fish they tooke . He who 's the Fathers word , a promise gave That he should send , and they a present have . This mission did the miracle afford , He sent the Tongues , who was himselfe the Word . Tongues of fire , and sate upon each of them . VVHen fire like the Postilian was past Elijah ; a soft language came at last . But here was no precedencie in either , The fire and language did come both together , For he who Father of all language is , Was in the Apostles fire , but not in his . That fierce apparition which did flame In Moses bush , and not enfire the same , Helpt not his tongues defect , nor did him store With any dialects unknowne before . Here it did both , here the divided blaze Refin'd their stile , and varied their phrase The Prophet had not power to forbeare Because it was fite in his bones ; 't was here Fire in their tongues ; they needs must silence breake Tongues tipt with fire , how can they choose but speak ? The Prophets tongue once with a ●oale had bin Toucht at the Altar by a Cherubin ; But here it were superfluous to require Coales for these tongues , these tongues themselves were fire , These tongues the Spirir would not represent In the drie , cold , or the moist Element , That temper were too languishing and weake , So powerfull an Embassie to speake . They must be fire , whose doctrine must be hurl'd Swift as the wings of lightning through the world , And worke th' effects of lightning ; will not hit A heart of flesh , but gently passe by it . But grindes these hearts to dust , whose hardnesse dare Provoke a Nether Mill-stone to compare , And like the lightnings uncontrouled stroake Slides by a Reed , but ruinates an Oake ; Like fire they were to separate the gold From the admixture of th' impurer mould , To take the masse of the whole rationall creature To fine , and quintessentiate their nature , And with the Alchimie of heavenly fire . Make the extracted spirits to aspire , Which with repeated heates they so refin'd That they drew out th' Elixar of Mankind . Steele-temper'd consciences , and hearts conflate Of sturdiest metals , as unmov'd as fate Were by the working of the fire made fit , Coelestiall formes , and notions to admit . Their Sermons were not only heard but felt And made a leaden Auditory melt . Which being so dissolved they imprest Divine Ideas in the softned brest Those parted blazes fix'd on them did shine Like prettie Commets , whence one might divine ▪ Some alteration ; and there was ; for then There was the change of soules , and change of men . Or else like Starres these little flames did slide With which th' Apostles were all stellified , And turn'd to the twelve Signs , through which the Sun Of Righteousnesse should as his Zodiack run , Or from the Phantasme which did then appeare ▪ There was some order instituted there . The badge was fiery tongues , and they may bost Themselves of th' Order of the Holy Ghost . FINIS . 
A59789	----	An answer to the Amicable accommodation of the difference between the representer and the answerer Sherlock, William, 1641?-1707. 1686 Approx. 54 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A59789 Wing S3263 ESTC R37544 16970225 ocm 16970225 105556 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59789) Transcribed from: (Early English Books Online ; image set 105556) Images scanned from microfilm: (Early English books, 1641-1700 ; 1159:2) An answer to the Amicable accommodation of the difference between the representer and the answerer Sherlock, William, 1641?-1707. 31 p. Printed for John Amery ... and William Rogers ..., London : MDCLXXXVI [1686] Attributed to Sherlock by Wing. "Imprimatur, July 22. 1686. Jo. Battely" An answer to "An amicable accomodation" by John Gother. Imperfect: stained, with loss of print. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Gother, John, d. 1704. -- An amicable accommodation. Jesus Christ. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2004-01 Olivia Bottum Sampled and proofread 2004-01 Olivia Bottum Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion Imprimatur , July 22. 1686. IO. BATTELY . AN ANSWER TO THE Amicable Accommodation OF THE DIFFERENCE BETWEEN THE REPRESENTER AND THE ANSWERER . LONDON : Printed for Iohn Amery at the Peacock , and William Rogers at the Sun ; both against St. Dunstan's Church in Fleetstreet . MDCLXXXVI . AN ANSWER TO THE Amicable ACCOMMODATION , Of the Difference between The Representer and the Answerer . IN Answer to the Reply to Papists protesting against Protestant Popery , our Author has amicably accommodated away the whole Book , excepting one word called Misrepresenting ; and therefore whereas he expects Ten sheets from me in return , I must be forced to compound with him for a much less number . We are likely at last to agree about the meaning of Misrepresenting , which is a very common word , and easily understood when men give their minds to it . Our Author Printed a double Character of a Papist Misrepresented and Represented ; the first being an accusation on Protestants for misrepresenting Papists ; I examined every part of his Character , and could not find why he called it Misrepresenting ; for it did not appear by his Characters , that we had charged them with any Doctrines or Practices ( excepting some few things ) but what they themselves owned . We charge indeed their Doctrines and Practices with such guilt as they do not own ; but this I told him did not properly belong to Representing but Disputing ; for while we agree about matters of fact , there is no Misrepresenting on either side , and then we are no otherwise Misrepresenters , than as all men are who condemn such Opinions and Practises , as others judge very true and innocent ; and thus Papists as much misrepresent Protestants , as Protestants misrepresent Papists ; that is , they equally differ from each other in their Opinions and judgments of the same things ; but who are truly the Misrepresenters , is not to be decided by Character-making , but by Reason and Argument . Well , our Accommodator is very willing out of civility and for the sake of peace , to yield this point , That the Title of a Papist Misrepresented , is not to be taken in its strict and proper sence , as Misrepresenting signifies downright Lying , or falsly charging of matter of fact ; but in its larger or less-proper sence , as it comprehends both Lying , Calumniating , Mis-interpreting , Reproaching , Mis-construing , Mis-judging , &c. which I confess is a very great piece of civility , that he will not charge us now with down right lying , but onely with Lying and Calumniating , and several other hard words into the bargain . There needs not many words about this matter , for the short of the case is this : In order to reconcile our people to the Church of Rome , he thought it necessary to perswade them , that Popery is quite another thing , than what they had been taught it is , which would at once remove their prejudices against Popery , and beget in them a great jealousie and suspicion of their former Teachers ; for men will not easily trust those who have once deceived them . In order to this , he gives us a double Character of a Papist ; one he calls the Character of a Papist Misrepresented , the other of a Papist Represented ; which any man would guess , should be two very different and contrary things ; the first what a Papist is not , the second what he is ; and yet , when we come to examine them , every thing almost , which can properly be called a Character , or Representing , is the same in both ; onely the Character of a Papist Misrepresented tells you , what opinion Protestants have of Popery , and the Character of a Papist Represented , tells us , what good thoughts Papists have of themselves , and their own Religion ; now whoever doubted , but that Papists and Protestants differ very much in their Opinions of Popery , as they do also in their Opinions of Protestancy . And this is the onely pretence for his charge of Misrepresenting , not that we charge them with believing or practising , what they do not believe or practice , but that we think worse of their Faith and Practice than he thinks they deserve . And if this be all that he means by Misrepresenting , we readily own the charge , that we have much worse thoughts of Popery than he has ; that we believe those Doctrines to be erroneous , and those Practises to be sinful , which he thinks very well of ; and because I am resolved , if possible , to be as civil as he is , in my Concessions , and not to dispute about words , I am contented he should call this misrepresenting , Lying , Calumniating , or what he pleases , if he can prove that we condemn their Faith or Worship unjustly ; onely he must remember , that this will engage him in a dispute , which he seems resolved not to engage in . For he must not think , that upon his bare word , we must be concluded guilty of that misrepresenting , which he calls Lying . He should have been very much afraid to accuse us of Lying , if he is resolved altogether to represent , and not to dispute : For certainly no wise man will give his Neighbour the lye , unless he be well prepared to prove it against him . Misrepresenting was a civil term , because honest men may through mistake misrepresent ; but Lying is the fault of Knaves , which as it deserves great punishment , so it ought not to be charged upon men without great proof , much less with none at all : And therefore he should not have taken up an obstinate humour against Disputing , just before he thought fit to charge us with Lying , but have remembred what M. de Meaux says in his Pastoral Letter , p. 29. Those who bear false and scandalous witness against an innocent person , are condemned to the same punishment which the Crime of which they bear witness did deserve had it been found true . But to clear my self as well as I can ; besides this , that I am not conscious to my self of any misrepresenting , I must tell him once more , that in a strict and proper sence , to misrepresent relates only to matter of fact , when we charge men with saying and doing what they never said or did , as our Accommodater confesses ; and in this sence I have already proved , that we are no Misrepresenters , and at last , if I understand him , he confesses that we are not ; but then he tells us , that to misrepresent , in a larger and less-proper sence , signifies also to put a false construction on things : As for instance , to say that to Worship Saints and Angels , and the Virgin Mary , as practised by the Church of Rome , is to give the Worship of God to Creatures ; and that their Image-Worship is what God has forbid in the second Commandment ; that their denying the Cup to the Laity is contrary to the institution of our Saviour , and their Latine Service is a very unreasonable Worship , and destructive of the edification of the Church , &c. Now though we do not charge them falsly in these cases as to matter of fact , for they do Worship Saints and Images , and deny the Cup to the Laity , and keep the Service of the Church in a Language unknown to the people , yet if through prejudice and neglect of due consideration , we should condemn these Practices as contrary to the Laws of God , and injurious to mens Souls , though they were not so . I grant even this may be called Misrepresenting , for 't is to call good evil , and evil good , light darkness , and darkness light ; and whoever is guilty of this kind of Misrepresentation , is guilty of a very great Sin , and does great mischief in the World , not by falsifying matters of Fact , but as much as in him lies , by changing the nature of things . And upon these terms the dispute of Misrepresenting may be easily accommodated : Let him plainly confess , that we are not Misrepresenters in the first sense ; that we do not falsly charge any Doctrines or Practices on the Church of Rome , which she disowns ; that we do not teach our People , that the Church of Rome believes or practices , otherwise than she does , and we will give him leave to call us Misrepresenters still , if he can shew that we charge their Doctrines or Practices with such guilt as they do not deserve . But it is by no means a sufficient answer to this Charge to call us Lyars , which for ought I can see , is all we are like to get in Answer from this man. Of all the several projects for ending Controversie , the most effectual that I ever yet heard of , is that which our Author hath set on foot : for he would now insinuate , that he has vindicated the Church of Rome from our Misrepresenting , not onely matter of Fact , but the guilt we charge them with upon those matters that are confessed by themselves . Now I have shewn him as well as I could , that some of their confessed Doctrines are false , and some of their confessed Practices are unlawful , and that their best Apologies for them are insufficient . What says the Accomodator to all this ? He answers , that all this is Misrepresenting , as that signifies Lying . But how the dispute should be carried on upon these Terms , otherwise then by giving him the Lye back again , I do not comprehend ? And therefore because neither true Religion , or good Breeding , will suffer me to carry on a Dispute at that rate , the Controversie should seem even upon this account to be at end ; and I give him joy of the honour that he is like to get by it . And yet I think an indifferent Reader may observe that his fastning the Lye upon us , for Misrepresenting them in the less-proper sense , as he pretends we do , is but an after-game to which he is reduced by the extremity of a bad Cause . The design of our Author in his Twofold Character of a Papist , was to perswade our People , that we were Misrepresenters in the first and most proper Sense ; that we had belyed the Church of Rome , with imputing such Doctrines to her , as she did not own ; and this all men , that ever I met with , understood to be the design of it : But since he cannot make good his Charge against us , he will now make good his Title of Misrepresenting in a less-proper Sense , not that we misreport the Doctrines and Practices of their Church , but that we unjustly condemn them ; and though we will rather allow him to call this Misrepresenting , than dispute about a word , yet if this be all he intended to acquaint the World , that Protestants think worse of Popery , than Papists do , it was a wonderful discovery ; and he took as notable a way to rectifie such mis-apprehensions . He disclaims all disputing , and thinks to confute Protestant Misrepresentations , by giving onely a true Character of a Papist , with reference to his Faith and Practice , out of the most authentick Records of their Church : Now if the Misrepresentation does not concern matter of Fact , but only mens judgments and opinions about such matters , how can a meer Character rectify such Misrepresentations ? When we know , what the Doctrine and Practice of the Church of Rome is , and yet think very ill of it ; Can the meer relating what the Doctrine and Practice of the Church of Rome is , cure our ill opinion of it ? And yet this is all the business of a Character to tell us , what a Papist is , which might indeed reconcile us to Popery , had we disliked Popery onely because we did not understand it , or took it to be something more formidable than it is , but cannot cure such dislikes as arise from a true understanding of Popery . He appeals to the Definitions of the Councils of Trent , and the Bishop of Condom's Exposition , &c. to vindicate Popery from the Misrepresentations of Protestants ; that is , to show us what the genuine Doctrines of Popery are : And how can this confute our Misrepresentations , unless by Misrepresenting he understood Misrepresenting matter of Fact , charging such Doctrines on their Church as were never decreed by their Councils , nor owned by their most authentick Expositors ? For the Authority of the Council of Trent is nothing to us , any otherwise than as we own it to be the Rule and Standard of the Romish Faith ; and therefore he can prove nothing against us out of the Council of Trent , but onely that those are not the Doctrines of the Church of Rome , which we say are , and this cannot confute Protestant Misrepresentations of Popery , unless our Misrepresentations consist in charging them with such Doctrines as their Church and Councils do not own . And therefore , though he is now willing to grant , that we are not Misrepresenters , as that signifies , down-right Lyers , who charge the Church of Rome with Believing and Practising what she does not , yet it is apparent , that this was what he intended in his Title of a Papist Misrepresented , to accuse Protestants of charging Papists with such Doctrines and Practices as they do not own ; and if this be not the intent and design of his Book , there is a great deal less Sense in it , then I thought there had been . For if by Misrepresenting he only meant , that we reproach and calumniate the Doctrines and Practices of the Church of Rome , and charge them with such guilt as they do not deserve , not that we charge them falsly with such Doctrines and Practices as they do not own , ( as he now would have it ; ) though I grant this may be called Misrepresenting , if the charge be false , yet it is not such a Misrepresenting as is confuted only by a Character , or by true Representing ; it is wholly matter of Dispute , as I have often told him ; for he must not think that we Protestants shall believe ever the better of Popery , because he professes to believe very well of it , in his Character of a Papist Represented . If he will vindicate the Doctrines and Practices of the Church of Rome from that guilt , which Protestants charge on it ; if he will justifie the Worship of Saints and Angels and Images , Transubstantiation , the Adoration of the Host , half Communion , Prayers in an Unknown Tongue , &c. and prove us to be Misrepresenters , he must quit his retreat of Character-making , and fairly dispute the points in question , which is the way the generous Advocates of the Church of Rome have always taken , to defend her , by the Authority of Scriptures , Fathers , Councils , and here we are ready to joyn issue with them . And thus , for ought I see , this Controversie is at an end , though he had not charged us with Lying ; for whatever he at first pretended , he grants now , that we are not in a strict and proper sence Misrepresenters ; and thus farewel to Character-making , since Papists and Protestants , who understand these matters are in the main agreed , what the Character of a Papist is , though they differ in their opinions about him , which can never be decided by Characters , but by Reason and Argument . And yet our Author , after all his pretences to an Amicable Accommodation , is unwilling the matter should end thus , at least unless we will acknowledge our selves very much beholden to his good nature for it : Why , what is the matter now ? Have I not plainly proved , that we are not Misrepresenters in the strict and proper notion of Misrepresenting ? That we do not charge the Church of Rome with any matter of Fact , with any Doctrines or Practices which she does not own ? And can we Misrepresent them , when we charge them with nothing that is false ; Yes , he says , my principle , that there can be no Misrepresenting , where there is an agreement in matter of fact , has more of the counterfeit in it than true standard ; is supposed to be certain , but without the support of Authority or Reason : That is , though we charge the Church of Rome with nothing but what she her self owns ; though we represent a Papist just as a Papist represents himself , as to his Faith and Practice , yet we may be Misrepresenters ; and then we may indeed be Misrepresenters for ought I know , if we may Misrepresent , when we say nothing but what is true . If he can make good this , I must acknowledge him to be a man of Art ; and therefore shall briefly examine how he proves it . He says , Misrepresenting seems to stand in opposition to Representing , and proper Representing being nothing more , than the describing or shewing a thing , as it is in its self , as many ways , as a thing can be shewn otherwise than it is in its self , so many ways may it be properly Misrepresented . This I agree to , and therefore let us proceed : Now ( says he ) it is certain , that for the description to bear on exact resemblance with the thing , it must not only agree with it in matter of fact , but likewise in every other respect , which it pretends to declare , as in motive , circumstance , intention , end , &c. The agreement in any one of these being enough to quite change the nature of the thing , notwithstanding the matter of fact being still the same . And this also I agree in , that motives , circumstances , intention , end , are all to be considered in representing ; but I want a reason , why he distinguishes these from the matter of fact : for by matter of fact , I understand an action cloathed with all its circumstances , without which , it is impossible truly to represent any action : For circumstances alter the nature of actions ; As suppose a man be killed , this may be done by accident , or with design , in heat of blood , or of premeditated malice , which makes it , either Chance-medley , Man-slaughter , or Murder ; and therefore the consideration of these things falls under the matter of fact , and are the proper matters for a Jury to inquire into , who yet are judges onely of Fact. And thus I understood matter of Fact , when I asserted , that we did not Misrepresent the Church of Rome in any matter of Fact ; that we did not onely charge them with nothing but what they did , but that we truly Represented all the circumstances of what they did , as far as the moral nature of the action is concerned in it , and indeed I know not , how we can either Represent or Misrepresent any action without its circumstances ; we may tell what is done , but the matter of the action is the least thing considerable in Representing , because it may be either good or bad in most cases , according to its different circumstances : and we cannot say , which it is , without considering all circumstances . As for instance , We do not onely charge the Church of Rome with Praying to Saints , and Worshipping Images , but we consider what is the Doctrine of their Church about these matters , in what manner they do it , and with what circumstances ; we admit of all the excuses and apologies , and fair representations that they can make of it , and then consider what the nature of the action is , and what the Scriptures and Primitive Fathers declare it to be . This , he knows , I did in the Book , which he now pretends to answer . To put an end to this Dispute about Misrepresenting , I told him , we did not like Popery , as he and the Bishop of Condom had Represented it , and shewed him our Reasons why we did not like it , as to the Object of Religious Worship , the Invocation of Saints , and the Worship of Images : And had he thought fit to have considered these , we might have obliged him so far , as to have confined the Dispute to his own Characters , and the Bishops Exposition , in the other points of Popery ; but he says not one word about this , but advances a new Paradox , that men may be Misrepresenters , though they do not Misrepresent any matter of Fact , because they may Misrepresent the Motives , Circumstances , Intention and End , as if this were not to Misrepresent matter of Fact ? Or as if we had Misrepresented them in this manner , when he had not , and cannot give any one instance wherein we have done so ? This short account shews , how impertinent all his examples of Misrepresenters are , who , as he says , did Misrepresent without belying men in matter of Fact ; for though this is nothing to us , unless he could prove us to be such Misrepresenters , which he has not once attempted to do ; yet the Examples he produces do not prove what he brings them for , for all their Misrepresentations are in matters of fact . Thus the ten Tribes suspected , that the Children of Reuben and Gad , and the half Tribe of Manasseh , had built an Altar for Sacrifice in the borders of Iordan , over-against the Land of Canaan , whereas the true matter of Fact was , that they had built an Altar not for Sacrifice , but as a witness and memorial of their right to Gods Altar , to offer their Sacrifices and burnt Offerings in the place which God should choose . When Eli thought Hannah had been drunken , because she prayed in her heart , only her lips moving , this was Misrepresenting matter of fact , for she was not drunk . And surely he will grant , that the two wanton Elders did foully bely Susannah , though she was alone and naked in the Garden , and that they represented the fact , quite otherwise than it was . And methinks our Author should grant , that the Jews did misrepresent matter of fact , when they charged our Saviour with being a Sabbath-breaker , a Glutton , a Friend of Publicans and Sinners , unless he will say that our Saviour was all this ; for if he were not , then they did belye him in matter of fact ; and so they did the Apostles and Primitive Christians , when they accused them as Troublers of the City , and Movers of Sedition , that they murdered Infants , and eat their Flesh ; that they Worshipped the Sun , and adored an Asses head for God ; for I suppose he will grant , that the matter of fact was false . But still , says the Accommodater , they had some matter of fact , whereon their Accusations were grounded , and which gave some colour and pretence to them . Sometimes they had , and sometimes they had not : But is not this a pleasant inference , that because those who tell onely a piece of a story may misrepresent , therefore those who faithfully relate the whole matter of fact , with all the particular circumstances of it , may be Misrepresenters also ? If he can give any one example of this nature , I will onely desire him to tell me the difference between Misrepresenting and true Representing . Men who have wit and malice enough , may put very spiteful constructions upon the most innocent and virtuous Actions , by altering or concealing some circumstances , or the end and intention of doing them ; but this is to misrepresent the fact , to represent a thing done otherwise , or for another end , than really it was ; but if a man who tells the whole truth , not onely what was done , but the end why , and the manner how it was done , can be a Misrepresenter , the honestest man in the world may be a Misrepresenter . When an action is truly and fairly Represented , men may still pass a false judgment upon that action ; may think that evil and forbidden by God , which God has not forbid , or that allowed and approved by God , which God abhors ; but this is not properly Misrepresenting , but judging falsly , which differ just as matter of Fact and matter of Law do in Civil Affairs . In all Causes Criminal and Civil , there are two distinct questions ; what the Fact , and what the Law is , what is done , and what judgment the Law passes on such Actions : To falsifie in matters of fact , is to Misrepresent the person and the action ; to give a wrong judgment , is to Misrepresent the Law : and thus it is in our case : We are first to enquire , what the Doctrines and Practices of the Church of Rome are , and then of what nature they are , whether true or false , good or evil : If we affix such Doctrines or Practices on them , as they do not teach , or alter any material circumstance relating to them , then we are Misrepresenters in a proper sence , as misreporting matter of fact ; and this we utterly deny , and they can never prove that we do thus misrepresent them , that as our Author misrepresents us , we usher in , with they teach this , they believe that , they say this , they affirm that , and under these preambles charge the Papists for asserting and believing such Blasphemies , which they would sooner loose their lives than assent to : Which he has boldly affirmed without giving one instance of it ; but as for judging of their Doctrines and Practices , we do indeed pass such a judgment on them , as I doubt not but they will call Misrepresenting ; but whether it be so or no , is matter of Dispute , and must be decided by appealing to Scripture and Reason ; and we are not ashamed of being called Misrepresenters by them , when that signifies no more , than censuring and condemning their Faith and Practise . But he has one example more of this Misrepresenting , and that as he thinks a very nicking one , and that is the Fanatical Misrepresentations of the Church of England : To this end he brings in a Dissenter charging the Church of England with Popery , and several other ill things , which is intended to serve more purposes than one . Had he first proved us to be Misrepresenters , it had been a very proper way to make us sensible of the evil of it , to appeal to our own resentments of such usage . But what if Dissenters Misrepresent the Church of England , does this prove that the Church of England Misrepresents the Church of Rome ? If we indeed Misrepresent the Church of Rome , we have less reason to complain that the Dissenters Misrepresent us ; but if we are no Misrepresenters , we have reason doubly to complain , both for being charged with Misrepresenting , and for being Misrepresented . And therefore the Answer to this long harangue , is very short and plain ; however the Church of England be Misrepresented , whether by Papists or Fanaticks , we justifie our selves either by denying matter of Fact when that is false , or by confuting the Charge : We are not afraid of Disputing with our Adversaries when that is needful , but justifie the Doctrines and Practices of our Church by Scripture and Reason , which is a more generous way , than meerely to complain of being Misrepresented , without daring to right our selves ; which is the case of our late Character-makers . If the World will be moved by their complaints , to believe that they are Misrepresented , all is well , and they have what they desired ; but if you will be so perverse as not to believe that they are Misrepresented , though they tell you they are , and will needs be a disputing the point with them , they have done with you ; for their business is not to Dispute , but to Represent . The difference between us in this matter , is no more but this : We are not afraid of Misrepresentations , because we know we can defend our selves ; whereas they find they cannot defend themselves , and therefore have no other remedy , but to complain of being Misrepresented . And yet I must confess , this is as artificial a way of saying nothing , as I have met with . Our Accommodator is very sick of this talk of Misrepresenting , and knew not how to get rid of it , but by diverting the Dispute ; and therefore though it be nothing to the purpose , instead of proving that we are Misrepresenters , he desires us to consider , how the Dissenters Misrepresent us : but we have considered that enough already , and when there is occasion for it , will do so again ; our business at present is not with Dissenters , but Papists , and we are not for pursuing every new Game , but will keep to our old scent . It would be a pleasant Scene , could he at this time of day , engage the Church of England and Dissenters in a new Quarrel ; but thanks be to God many of our Dissenters are grown wiser now , and I hope more will every day ; whatever they have formerly suspected of our inclinations to Popery , they find now that they were mistaken in us ; and whatever defects they may charge our Worship with , I believe they will call it Popish and Antichristian no longer ; to be sure they will never think us the more inclined to Popery , because a Papist says so . While these Gentlemen lay behind the Curtain , and acted the part of a Zealous Brother under several disguises , there was much more danger of them than now : They have laid aside their Vizards , and let them now paint the Church of England how they please , and the worse the better ; for how mean an opinion soever he seems to have of our Dissenters , they are too wise and cautious to take Characters from open and professed Enemies . The truth is , he has horribly abused our Dissenters , unless by Dissenters , he means only his dearly beloved Quakers , with whose Cant he is as well acquainted , as if he had been either their Master , or Scholar . For he has drawn up such a charge against the Church of England , in the name of a Dissenter , as no Dissenter ever made . It is a Popish Character Fathered upon a Dissenter , for which they are much beholden to him , that when he has a mind to say things so spiteful and silly , that he himself ( tho' none of the modestest men ) is ashamed to own , he can think of no person so fit to say them as a Dissenter . Did ever any Dissenter charge the Church of England with making gods of dead men , because we call our Churches still by the names of those Saints to whom they were dedicated in the times of Popery ? For did not the Dissenters themselves do so in the late times of Reformation ? And do they scruple to do so now ? If there were any difference , it was only in not giving the Title of Saint to them , and I suppose that does not alter the case ; for if it be Paul's , or Peters , or Mary's Church , it is much the fame : But they were not so silly as to think , that names which were used only for distinction , without paying any worship to Saints , or erecting any Altars to them , in those Churches which were called by their names , made Gods of dead men . The Bills of Mortality were the same formerly in the Dissenters time , that they are now , and yet they did not suspect themselves guilty of placing Mary above Christ , or making a Goddess of her . Did ever any Dissenter charge the Church of England with Image-Idolatry , for having Pictures in their Bibles , or Moses and Aaron painted with the Ten Commandments , without leaving out the Second against Image-worship ? especially when these are things wherein the Church of England is no otherwise concerned , than in not correcting the extravagancy of Painters and Printers . And I confess , I have always suspected , that these men , who now charge us with the Image-Idolatry , of having Pictures in our Common-prayer Books ( which is a very late invention ) did secretly lay the design to reconcile our people by degrees to the use of Pictures and Images . The Dissenters indeed were never any great Friends to Holy-days ; but they never charged us with worshipping Saints on those days , which they saw we did not ; nor do they now charge us with worshipping the Bread , when we kneel at receiving the Sacrament , ( which is contrary to the publick Declarations of our Church ) but reject it , because it was no Table-posture , and because it had been abused ( as they scruple not to say ) to an Idolatrous worship of the Host in the Church of Rome . They have indeed objected against our Liturgy , That it was taken out of the Mass-book , and have been sufficiently answered as to that point ; and we know who they were that first started that Objection , some Mass-Priests under the disguise of Puritans . But I never heard before , that they were scared with the very names of Epistles , and Gospels , and Colects , and Litanies , nor did they ever quarrel with retaining Popish Saints in our Calendar , when we give them to place in our Prayers , which is only an evidence what Reformation we have made . I never knew before , that our Dissenters thought the Mass-book as Ancient as St. Basil and St. Chrysostom , or that they liked our Common-Prayer-Book ever the worse , because it came in with the Reformation of Religion , and has been altered since several times for the better ; whereas their complaint is , that it is not yet altered enough . Much less are they scandalized at the Thanksgiving for discovery of the Plot , how great a Chimera soever it be . Nor is there any dispute , that I know of , between the Dissenters and us about the Power of Absolution , or the Ministerial power of forgiving Sin. They and we agree , that Christ has left such a Power in the Church , of remitting and retaining Sins , of receiving in , and putting out of the Church , which is the state of Pardon and Forgiveness ; and we both deny , that this is absolute and judicial , or not only Ministerial . They know we oppose the pretence of a Judicial Power to forgive Sins in the Church of Rome , which we say is reserved for the great Judg of the World ; and it is very strange , they should peremptorily charge us with giving the Power of God to forgive Sins , to men , and yet at the same time accuse us of not agreeing what this power of Absolution is . Tho our Accommodator may make bold sometimes to contradict himself , yet I doubt the Dissenters will think themselves misrepresented by such contradictions . But did ever any Dissenter charge us with encouraging a Death-bed Repentance , for not obliging men to Confession and Penance ( which he calls to Confess and Repent ) in the time of their Health ? We teach men to confess their Sins to God , and to men too when there is occasion for it , either to reconcile themselves to their Brother , or to receive Ghostly comfort and advice ; and we teach them to Repent of their Sins , and reform them in time of Health , and show them what great danger there is in a Death-bed Repentance , and how very seldom it proves true ; which is no great encouragement to such delays . But how the Dissenters , who reject Confession to a Priest , and the Popish Sacrament of Penance , themselves , should quarrel with us for doing so , is somewhat strange . But we pretend to a power of giving Absolution , and never enjoyn it but in the last agony , which ( he says ) is argument enough to conclude , there 's no obligation of Repenting amongst us , till death looks us in the face . But he has not improved this Argument so well as he might ; for Absolution is never enjoined , not so much as in the hour of Death ; ( for we are only required to give Absolution , in case the Penitent earnestly desire it ) and therefore , according to his reasoning , it follows , that we think Repentance never necessary , not so much as in the hour of Death . But other men , who have common understanding , would hence conclude , that we make a great difference between the Sinners Repentance , and the Priests Absolution ; that the first is always necessary , the other only in case of Church Censures , or to give relief to afflicted Consciences , or to dismiss penitent sinners in the peace of the Church . Do not Dissenters themselves allow converted Priests , who are under the vow of Continency , to Marry , if they cannot preserve their Chastity without it ? And has not our Accomodator then , put a wise Objection into their Mouths against the Church of England ; which , if it be any Objection , returns upon themselves ? Neither they nor we pretend to dispence with Vows made to God ; but we think no Vow can oblige men to Sin ; and since all men have not the gift of Continency , as our Saviour says , If such Persons are ensnared in a rash Vow , ( it may be , while they were Children , or before they understood their own Temper and Complexion ) since we cannot think the Fornication of Priests a more holy State than Marriage , we think it more justifyable to repent of a rash Vow , than to live in a constant state of Temptation and Sin. It is likely enough , as he says , that Dissenters may complain of Persecution , tho they themselves have been declared Enemies to an unlimited Toleration ; and it will be hard to find a medium between a general Liberty of Conscience , and those restraints which are laid on Dissenters . But it must be considered , whether the Church or the State be chargeable with this . The several Laws which have been made against Dissenters , have been more for the security of the State , than of the Church ; have been occasioned by a restless humour which has threatned the publick Peace ; and have been rarely executed but at the instance of Civil Authority , to provide for the security of the State ; and I suppose he will not parallel this with some other Persecutions . But to make the Dissenters quarrel at the Assistance given to the Low-Countries , and proffered to the French in their Rebellion , and the hard usage of the Queen of Scots , and the late Murder of Charles I. argues , he matters not much what he says ; and to charge these Intrigues of State upon the Church of England , is to forget that he is in England ( and not at Rome ) where Kings make Peace and War , not the Pope with his Council of Cardinals . And yet our Accommodator has kept the sweetest bit for the last . For he brings in the Dissenter accusing the Church of England , for giving every man a liberty of Judging , and yet requiring Obedience to her own Constitutions , which the meanest Sectaries among them challenge and practice ; and it is not very modestly done of them , to blame that in us , which they do themselves . They all judg for themselves , and therefore form Churches and Communions of their own ; and they will not receive any into their Communion , without owning their Faith , and submitting to their Order and Discipline ; and this is all that the Church of England challenges , only with this difference , that being established by Law , her Communion and Government is enforced by Laws . And what a mighty Absurdity and Contradiction is this , that men should be taught to use their own Reason and Judgment in Religion , and yet required to submit and conform to a Church , whose Faith and Worship is consonant both to Scripture and Reason . Well , but after all this Liberty granted by the Church of England , Whosoever will follow her , must shut his Eyes , stifle his Reason , and be led only by the Nose . Why ! What 's the matter now ? The charge is no more but this , That in matters of Order and Decency ; and such things as are left to the Determination of Church Governours , as are neither forbid nor commanded by God , we must submit to the Determinations of Authority , whatever private Judgement or Opinion we may have of things . A great fault this , that tho every man must judge for himself in good and evil , yet every private mans Judgement must be over-ruled by the publick Judgment in matters of Order and external circumstances of Religion . Much of the same nature , is his concluding Charge , That we are a wavering and unsetled Church , subject to continual Variations , because some Rites and Ceremonies formerly used , are now laid aside ; And what then ? Does the settlement of the Church consist in external Ceremonies ? Is it any fault in a Church , which challenges to her self a Power to appoint , and constitute , and alter external Rites , to exercise this Power as She shall think most for the Edification of the Church , which is the only Rule of right and wrong in this Case , which may therefore change with the Change and Alteration of times and Persons , and other external circumstances of Affairs ? Now let every man judg , whether there were ever such a Speech made for a Dissenterbefore , which in every Point of it is directly contrary to his own Profession and Practice : It is time for our Author to have done with his Trade of Representing , for no man would know what it was he Represented , did he not take care with the unskilful Painter to write over his uncouth Figures , what they are ; This is an Horse , and this an Ass. And thus this hopeful design of Representing and Misrepresenting , ends only in ridiculing the Church of England ; a Liberty , which if we needed it , is not mannerly for us to use at this time ; but we are contented they should ridicule our Church , if they will permit us truly to Represent theirs . But to proceed , Our Accommodator grants that he is still in Arrears ; and certainly , never any Bankrupt paid less in the Pound than he offers ; and this is his Accommodating , which Merchants call Compounding . In my Answer to his Reflections , I proved , that what he calls the Character of a Papist Misrepresented , has nothing of Misrepresentation in it properly so called ; for there was no matter of Fact misreported ; in his Answer , which he calls , Papists protesting against Protestant Popery , instead of justifying his Character , he seeks out for new Misrepresentations ; this in my last Answer , I enquired the reason of , Why , instead of justifying his own Misrepresentations , which he had so unjustly fathered upon us , he should hunt about to pick up some new Misrepresentations for me to Answer . And the Reason he now assigns for it , is , Because I had little to say against the former , except that they were not to be called Misrepresentations in a strict Sense . Now , the less I had to say , it was the more easily answered , tho I know not what more need to be answered to the charge of Misrepresenting , than to prove that it is false . But he says , he fathered his Misrepresentations on no Body ; and so much the worse for that , for a general charge includes every Body . And yet he was as unfortunate in his new Misrepresentations , as in his old ones . He brings in the Arch-Bishop of York for a Misrepresenter , whereas the Misrepresentations he Transcribes out of the Arch-Bishop , the Arch-Bishop cites out of Popish Authors , and names the Authors where they are to be found ; but the Protester to make a Misrepresenter of him , conceals all these Authorities , and sets down the Words as the Bishops own ; and this he did only to consult the Credit of the Prelate : In what Sir ? That he might have the entire Glory of being a Misrepresenter , without being thought to steal out of Popish Authors . But he saies , The Bishop is still a Misrepresenter , in charging these sayings of private Doctors upon the Church ; But where does he do that ? Yes , He saies , He ( that is , the Papist ) must believe ; but does he say , The Church says thus , or only Stapleton ? Stapleton might be a Misrepresenter , in delivering this as the Faith of the Church , That we must simply believe the Church of Rome , whether it teach true or false ; but the Arch-Bishop does not Misrepresent the Church in saying , that Stapleton saies so . What is the Authority of private Doctors , is not the Dispute ; but , whether Protestants be Misrepresenters for saying , That such Doctrines are taught by such Doctors of the Church of Rome . The Case of Mr. Sutcliff ( another of his Misrepresenters ) is somewhat different . For , besides what he cites from their own Authors , which is set down by the Protester without taking notice that he quotes his Authors for it ; he many times charges them with the Concequences of their Doctrines and Practices ; not that he charges them with owning such Consequences , but proves such Doctrines on them , from what they do profess and own ; and such sayings as these the Protester sets down as charged on the Church of Rome in the first instance , as her avowed Doctrine : When Mr. Sutcliff only alledges them , as the just interpretations and Consequences of her Doctrine , which differ just as much as Misrepresenting and Disputing ; as saying what a Church professes to believe , and what the consequence of such a Faith is . As to show this by an instance or two : The Protester sets these Propositions down as Mr. Sutcliffs Misrepresentations . That Papists speak what they can in disgrace of the Holy Scriptures ; That they give the Office of Christs Mediation to the Virgin Mary , to Angels , and to Saints ; That by the Doctrine of Papists , the Devils in Hell may be saved . Now indeed , had he said , That the Papists teach this in express Words , he had been a Misrepresenter in a proper Sense , for they teach no such thing ; but Mr. Sutcliff never charges these Doctrines Directly upon them , but saies , That they say , the Scriptures are obscure and hard to be understood ; and this is , to speak in disgrace of the Holy Scriptures . That they teach , that by the merits of Saints , Christians obtain their desires , and are delivered out of Purgatory . And this is to give the Office of Christs Mediation to the Virgin Mary , and to Saints . That they teach , that the Devils in Hell may have true Faith ; and yet our Saviour saith , Whosoever believeth in him , shall not perish , but have everlasting life : So it follows by the Doctrines of Papists , That the Reprobrates and Devils in Hell may be saved . So that he expresly distinguishes between what the Papists teach , and what himself concludes from such Doctrines , and therefore he does not Misrepresent the Papists ; for he charges them with owning no Doctrines but what they do own ; but if he be guilty of any fault , it is in reasoning and Disputing ; and there is no way that I know of , to confute such Consequences , but by Reason and Dispute ; the very Name of which is very uneasie to the Representer , and there is good reason why it should be so . And this I suppose may satisfie the Accommodator Why I charged him with setting down these sayings of Mr. Sutcliff , seperated from the Reasons of them ; for how little soever he may think himself concerned in his Reasons , yet it is of great Consequence in the matter of Representing , to distinguish between the Doctrines of Papists , and what is charged on them , only , as the Consequence of their Doctrines . To charge them with teaching such Doctrines as they do not teach , is Misrepresenting ▪ and therefore , had these sayings , which he Transcribed out of Mr. Sutcliff , been charged upon the Papists as their sayings , it had been Misrepresenting ; and this was the design of the Protester in quoting these sayings , without giving an account upon what occasion they were said , to perswade his Readers , that Mr. Sutcliff had directly and immediately charged these Doctrines upon Papists as expresly taught by them , and then he had been a Misrepresenter indeed . But since it is otherwise , it is plain , Mr. Sutcliff was Misrepresented by the Protester , but he did not Misrepresent Papists , as that signifies charging them immediately with such Doctrines as they do not own . In the next place he charges me with translating dishonestly , for not rendring proper Deum , or for Gods sake , in English , in the form of consecrating the Cross. Now I confess , why this was not translated I cannot tell , and knew nothing of it , till I was informed by him ; had it been in a dispute about the nature and reason of that worship which they pay to the Cross , these words had been very considerable ; but it relating only to the manner of consecrating the Cross , they signified nothing , as any one will see , who consults the place . Especially considering , that the whole design of that Discourse about the Worship of Images ( against which he has not one word to object , but this Omission ) was to show the evil of Image-worship , tho they gave no Worship to the material Image , but only worshipped God or Christ , or the Saints by Images ; and therefore I had no occasion at all to conceal the English of propter Deum . In my Answer to Papists protesting against Protestant-Popery , I took occasion to examine the Bishop of Condom's Exposition in two very concerning Points , viz. The Invocation of Saints , and Worship of Images ; our Accomodator , it seems , could see no reason why he should engage in this Dispute , and therefore thinks it sufficient to show , that my Reasons for this Dispute are not cogent , and he names two , such as they are ; 1. That I know no reason for all this Dispute . But this saying related to the Dispute about the Bishop of Condom's Authority , not about his Exposition of the Catholick Faith. 2. His second Reason is like the first ; Because I said , He was not satisfied with my bare telling him , That I was not satisfied with his Religion ; and therefore now I would give him my Reasons for it ; which he huffs at , and says , he was never concerned with my not liking his Religion . What pretty Reasons will serve to excuse a Man from Answering a Discourse which he knows he cannot answer ! The plain case is this , The Representer made his Appeals , and put great confidence in the Bishop of Condom's Authority , whose business is to put the softest sense he can upon the Doctrines of the Council of Trent ; and such Interpretations of the Catholick Faith , as have been condemned by other very Catholick Doctors . In my Reply to the Reflections , I considered what this Bishops Authority is ; and in my last Answer I examined what the Protester had returned in the defence of it , which our Accommodator now says not one word to : But yet I told him , I knew no reason for this dispute , Whether the Bishop of Condom's Exposition were to be the standard of the Roman Catholick Faith ; for if we should allow this , yet Popery is a very corrupt Religion , tho the Bishop of Condom were the Authentick Expositor of it . And to show that it is so , I undertook to examine that Bishops Exposition in those two great Articles of the Romish Faith , the Invocation of Saints , and Worship of Images ; and how this should be a Reason for our Accommodator to take no notice of it , I cannot imagine : Had he any zeal for his Religion , and could have answered that Discourse , I believe all that I could have said would not have hindred him . To conclude this whole matter , He peremptorily adheres to his first Title of a Representer , and declines all manner of disputation , tho in vindication of the Bishop of Condom's Exposition , to which he so often Appeals . The only point he sticks to is , That to assent to the Catholick Faith , as expounded in his Character , and by the Bishop of Condom , is sufficient for any Man to be received into the Communion of the Church of Rome . But both he and the Bishop of Condom do not meerly Represent , but Reason and Argue also ; and I should have thought they had been a little concerned to justifie their own Representations and Reasonings . But whether this Reasoning and Disputing were agreeable to his design or not , it was very necessary to ours . For when they endeavour to soften the Doctrines of their Church , and to abate a great deal of Bellarmin's Popery , to reconcile our people to them ; it is necessary for us to warn them of the snare , and to show them what an ill thing Popery is in its best dress ; and therefore I as little desire that he should answer what I have said to this purpose , as he cares for doing it : I never writ a Book with a desire to have it answered ; but to inform those , who otherwise might be imposed on . And I suppose our people will think never the worse of any Book , because Papists decline the dispute , who were never known to avoid Disputing , when they thought they could get any thing by it . And thus I take a fair leave of the Representer ; for this matter , I think , is driven as far as it will go : We have by his own confession , cleared our selves from being Misrepresenters in the true and proper sense of the Word ; for we have not falsly charged them with any Doctrines and Practises disowned by their Church ; and as for their Character of a Papist Represented , tho' it falls very short of what some great Divines among them , of equal Authority with the Bishop of Condom , have thought to be the Doctrine of the Council of Trent ; yet we are willing to joyne issue with them upon their own terms , and to shew them our Reasons , why we cannot comply with this refined and new-modelled Popery . But this is to dispute , and that does not agree with a Representer , whose business is to make Characters without any concern to defend them : And I am not so fond of disputing , as to dispute with him whether he will or no. FINIS . Notes, typically marginal, from the original text Notes for div A59789-e190 Amicable Accommodation , p. 6. P. 7. P. 8. 22 Josh. 1 Sam. 1. 13. P. 12. See Foxes and Firebrands . P. 25. P. 31. P. 35. P. 36. P. 37. P. 38. 
A60471	----	The designed end to the Socinian controversy, or, A rational and plain discourse to prove, that no other person but the Father of Christ is God most high by John Smith. Smith, John, fl. 1673-1680. 1695 Approx. 91 KB of XML-encoded text transcribed from 34 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60471 Wing S4103 ESTC R15169 12279670 ocm 12279670 58644 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60471) Transcribed from: (Early English Books Online ; image set 58644) Images scanned from microfilm: (Early English books, 1641-1700 ; 926:10) The designed end to the Socinian controversy, or, A rational and plain discourse to prove, that no other person but the Father of Christ is God most high by John Smith. Smith, John, fl. 1673-1680. 63 p. [s.n.], London : 1695. Reproduction of original in Cambridge University Library. Advertisement: p. 3-4. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Divinity. Socinianism. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DESIGNED END TO THE Socinian Controversy : Or , a Rational and Plain DISCOURSE To Prove , That no other Person but the Father of Christ is God most High. By JOHN SMITH . Father , — This is Life Eternal to know thee the only true God. John 17. 3. LONDON , Printed in the Year MDCXCV . AN ADVERTISEMENT . THE Reader is desired to take notice , that these Papers were written at different times , as Matter did offer it self to the Author's Mind ; and for that Reason some Particulars are therein touch'd upon more than once ; for which 't is hoped , however , that there will need little Excuse , since in relation to the whole Design it may be pertinent enough . The Method also , for that Reason , is somewhat unusual ; but I have ventur'd however to let it pass as it is , since not Method but Matter in such Cases is chiefly to be minded : and I doubt not but that in one Part or other thereof , every Part of the Controversy will be found to be both fully and fairly discuss'd : And I wish none that read it may be of that evil Temper as to forbear the Acknowledgment of that Truth , which yet in Conscience they dare not deny ; like those Jews of old , who though they believed in Christ , yet did not confess him , lest they should be put out of the Synagogue ; Joh. 12. 42. A DESIGNED END TO THE Socinian Controversy . That there is a God. THAT there is such a Being as God , ( by which is meant one Eternal Mind , Essence or spiritual Power , who is the Original and first Cause of all other Beings besides ) is manifest ; for 't is not possible that any other Being whatsoever could give a Being to it self : Certainly nothing can be more absurd than to imagine that a thing can act any ways towards its own Production before it is . Hence it follows , that every one of these Beings is but the real Effect of this first Cause that had a Being before it ; and this first Cause of necessity must have been Eternal , and without Beginning : since had there been once no kind of Being at all , there then could never have been such a Being as God , no nor any other Being besides ; for doubtless , of nothing , nothing can be produc'd . That this God is but one in Nature or Essence . And as 't is thus plain that there is a God , so 't is utterly impossible that there can be any more than one God : for whoever is truly God , must be absolutely Infinite or Immense ; that is , His Divine Essence must be boundless , and fill all that endless and inconceivable Space that is without or beyond the Limits of this World , as well as this World. For 't is impossible that any Being whatever can in any respect be greater than God is , or contain him ; for then he himself could not be truly Infinite , nor excel in all Perfections . The Nature or Essence therefore of God is Infinite , and in Extent is without Bounds ; and 't is self-evidently impossible for two or more infinitely extended Beings to subsist together : which demonstrates by Consequence , that God can be but one as to his Divine Essence or Nature . And as right Reason does plainly teach this Truth , so do the Scriptures as evidently declare the same : to instance in a few , — The Lord he is God , there is none else besides him , Deut. 4. 35. See now that I , even I am he , and there is no God with me , Deut. 32. 39. There is none like thee , neither is there any God besides thee , 1 Chron. 17. 20. I am the first , and I am the last ; and besides methere is no God , Isa . 44. 6. We know that an Idol is nothing in the World , and that there is none other God but one , 1 Cor. 8. 4. — To us there is but one God , 1 Cor. 8. 6. I might add a great Number of other Texts that speak to the very same purpose , but I think 't is needless in a Case so plain . That this one true God is but one in Person . Now as 't is thus plain , that God is but one , as to his Nature or Essence ; so 't is evident likewise , that he can in no Sense be any more than one in Person : for if , as some affirm , the Divine Nature did contain in it several Persons , as does the humane Nature , then each of those must be truly Immense , truly Almighty , and truly most Wise , else they could not each of them be truly God , ( as some have unwarily asserted , and the Trinitarian Notion supposes ) ; for whoever is truly God , must be every way thus qualified in all Respects . For if that Person that is supposed to be God , be not truly immense , then some other Being of necessity must be greater than he ; for whoever is not Infinite , must be bounded by some other Being , which in that respect does truly surpass that bounded Being in Greatness : But ( as I said before ) nothing can in any kind or respect whatsoever be greater than God is , or contain him ; and by Consequence he alone is truly Immense . The Person that is truly God , must be also Almighty ; that is , he must be able to do more than any , or than all other Beings together can do : for doubtless none is the most High , but he that in Might and Strength does transcend all others . Touching the Almighty , says Job , he excels in Power , ch . 37. 28. The Person also that is truly God , must be most wise and knowing : 'T is doubtless a Property essential to the true God , to know more than any other Being besides can know : Of that Day and Hour , saith our Saviour , knoweth no Man , no not the Angels which are in Heaven , neither the Son , but the Father only ; Matth. 24. 36. Mar. 13. 32. Now if that Person who is truly God , must be thus Immense in his Person , Almighty in his Power , and most Wise in his Knowledg ; then it follows by direct Consequence , that 't is impossible for more than one Person to be truly God : for nothing can be more absurd , than to believe or affirm , that two or three distinct Beings , such as all personal Beings are , can be each of them unlimited , as to the extent of their personal Beings ; can be each of them able to do more than the rest can do , or that each of them can know more than the others know . Suppose , for Instance , two such Beings as A and B : Now if the Person of A can do more than the Person of B , then the Person of B cannot do more than the Person of A ; for if he could , then would not A be able to do more than B , and by Consequence he could not be Almighty . Again , if the Person of A be most wise , and knows more than the Person of B , then B cannot know more than A ; for if he did , then would not A know more than B , and so by Consequence would not be most wise : which evidently demonstrates , that no more than one Person can be truly God , since no more than one can be truly Infinite in all these afore-mentioned Divine Perfections . That this one Person who is truly God , is him only who is the Father of Jesus Christ . 'T is undeniably evident from the Old Testament , that the God of Israel , or the Lord of Hosts , is the only true God : for thus it is written , Thou art God , and thou alone , of all the Kingdoms of the Earth , 2 Kings 19. 15. There is none like thee , neither is there any God besides thee , 2 Chron. 17. 20. Thou art God alone , Psal . 86. 10. Besides me there is no God , Isa . 44. 6. I am God , and there is none else , Isa . 46. 9. Thou shalt know no other God but me , Hos . 13. 4. Now as this is plain beyond Contradiction , so do all Christians generally acknowledg , that the God here mentioned was him only who afterwards was called the Father of Jesus Christ . And in the New Testament no Truth is more fully and plainly express'd than this is : thus says our Lord himself , Father , — This is Life Eternal , to know thee the only true God , Joh. 17. 1 , 3. The same do his Apostles affirm ; Blessed be God , even the Father of our Lord Jesus Christ , 1 Cor. 1. 3. Blessed be the God and Father of our Lord Jesus Christ , Eph. 1. 3. With one Mind and one Mouth glorify God , even the Father of our Lord Jesus Christ , Rom. 15. 6. We give Thanks to God , and the Father of our Lord Jesus Christ , Col. 1. 3. He shall deliver up the Kingdom to God , even the Father , 1 Cor. 15. 24. Therewith bless we God , even the Father , Jam. 3. 9. To us there is but one God , the Father , 1 Cor. 8. 6. Now it is impossible that any one Article of the Christian Faith can be more fully and plainly express'd in Scripture than this is ; the Words can be understood in no other Sense than what at the first sight they do plainly signify , and they give the most satisfying Answer that can be given to any one that shall ask who God is , namely , that he is only that most Divine Person who is the Father of Jesus Christ : And if in this case plain Scripture is not to be relied on , I see not of what great Use our Bibles can be to us . Yet this so plain and evident Truth is commonly denied . For a very great Number of professed Christians do notwithstanding believe , that in the Godhead there be indeed more Persons than only one ; and that Jesus Christ , the Son of God , is God also as well as his Father . But of this Error the former Arguments are sufficient to convince them : for if none be God but the Father of Christ , then cannot the Son be truly God also , since he in no Sense whatever can be said to be the Father of Christ , that is , of himself . And certainly if Men would resolve faithfully to make use but of common Sense and common Honesty , they could not but be convinced of the Absurdity of this Opinion , by only reading so often as they do in the New Testament of Jesus Christ his being the Son of God : for how can he be God himself , who truly is no other than the Son of God ? If he be the Son only , then 't is plain that he is not the Father also , who alone is God : for 't is impossible , according to the Notion we have of Sons , for any Being whatever to be the Son of himself . No understanding Man , when at any time he hears mention made of the Son of a King , is so idle in his Imagination as to believe , that thereby is meant the King who is his Father ; he certainly then must be very sensless , who can think that by the Son of God is any ways meant God , that is , God most high . Christ not the true God , because he himself has a God above him . 'T is also evident beyond Contradiction , that our blessed Lord cannot be truly God , since both he himself and his Apostles do very plainly acknowledg , that he has a God above him : for instance , My God , my God , why hast thou forsaken me ? Mat. 27. 46. I ascend to my God , and to your God , Joh. 20. 17. Him that overcometh will I make a Pillar in the Temple of my God , Rev. 3. 12. The Head of every Man is Christ , and the Head of Christ is God , 1 Cor. 11. 3. Blessed be the God and Father of our Lord Jesus Christ , Eph. 1. 3. The God and Father of our Lord Jesus Christ knows I lie not , 2 Cor. 11. 31. — That the God of our Lord Jesus Christ may give you the Spirit , Eph. 1. 17. Therefore God , even thy God , hath anointed thee with the Oil of Gladness above thy Fellows , Heb. 1. 8 , 9. These Texts are very plain , and need no Interpretation to make them be understood . Now if our Lord Christ have thus a God above him , then 't is evident , if any thing in the World be so , that he himself is not God most high . Christ not God , because what he does is by a Power received from God. This Truth Christ himself does plainly declare ; I can , saith he , of my own self do nothing , Joh. 5. 30. All Power is given unto me both in Heaven and in Earth , Mat. 28. 18. When the Multitude saw his Miracles , they marvelled , and glorified God who had given such Power unto Men , Mat. 9. 8. Now these things can in no tolerable Sense be said of him that is truly God : for he that is God most High , hath essentially in himself all kind of Divine Dignity and Excellency , and cannot without the highest of Blasphemies be in any Sense said to receive them of another . But of our Lord it is recorded , that he neither said nor did any thing , especially in the Work of our Redemption , but what he was commanded to say and do by his Father ; I have not spoken of my self , ( saith he ) but the Father which sent me , he gave me a Commandment what I should say , and what I should speak , Joh. 12. 49. Is he able to save the World ? To this Power he was raised by God : Him hath God exalted to be a Prince and a Saviour , Acts 5. 31. Can he give Power to Believers to become the Sons of God ? This Power he also has received : Thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him , Joh. 17. 2. Has he Power to raise from the dead ? Even this Power also he did receive : As the Father hath Life in himself , so hath he given to the Son to have Life in himself , Joh. 5. 26. Has he Power to judg the World ? 'T is God that does enable him to do this : This is he that was ordained of God to be Judg of Quick and Dead , Acts 10. 42. I can do nothing of my self ; as I hear , I judg . Joh. 5. 30. Moreover , 't is thus said , The Glory which thou hast given me , I have given them , Joh. 17. 22. I appoint unto you a Kingdom , as my Father hath appointed unto me , Luke 22. 29. The God of our Lord Jesus Christ hath put all things under his Feet , Eph. 1. 17. Now they must impose strangely upon their own Understandings , that can ( unrequired by the Gospel ) believe him to be truly God , even Infinite in all Perfection , of whom 't is said so plainly , that whatever Power and Dignity he has , is given him by another . Christ not God , because God and He are plainly distinguished . This Consideration alone of it self is a very strong Argument , to prove our Lord Christ not to be really and truly God , since he is every where spoken of as a Person that differs as much from God , as a noble Subject differs from his Prince or King. Thus 't is said of him , that God anointed him , Acts 10. 38. That he offered himself up to God , Heb. 9. 14. That God raised him from the Dead , Acts 2. 24. That he was exalted by God , Acts 2. 33. That he ascended to God , Joh. 20. 17. That he sits at God's right Hand , Acts 7. 56. That God for Christ's sake hath forgiven us , Eph. 4. 32. That he hath redeemed us unto God by his Blood , Rev. 5. 9. That the God of our Lord Jesus Christ hath put all things under his Feet , Eph. 1. 22. I might collect a very great Number of other Places that speak to the very same purpose , all which do evidently demonstrate , that the true God is not Jesus Christ : for if Jesus were sent of God , and raised up from the Dead by God , and sits now at God's right Hand , &c. then 't is plain , that there is as great a Difference between the true God and him , as there is between a Prince , and him whom he is said to honour or imploy . 'T would be strangely absurd for a Man to affirm , that God can be sent of God ; that God can pray to God ; that God can ascend to God ; that God can sit at God's right Hand ; and that God shall deliver up the Kingdom to God , that God may be all in all . He that can believe this possible , is fitted for the Reception of the most ridiculous and absurd Errors that were ever found in the World. Of that Account which the Scriptures give of the Person of Christ . As from what has been said before , it appears very plainly what kind of Person Christ our Lord is not ; so 't will be likewise necessary to shew what the Scriptures do declare concerning him as to what he is . Now if we consider well the general Scope and Tendency of those sacred Writings , we shall perceive very plainly that Christ , or the Messiah , according to the Promises , was really to be of the same Nature with them , which he came to redeem ; that as by Man came Death , so by Man might come also the Resurrection of the Dead , 1 Cor. 15. 'T was by the Seed of the Woman that the Serpent's Head was bruised , Gen. 3. 15. To Abraham the Promise was made , that in him and in his Seed all the Nations of the Earth should be blessed , Gen. 28. 14. Moses tells the Children of Israel , that the Lord their God should raise up unto them a Prophet like unto him , Deut. 8. 15. Of this Man's Seed , ( namely David 's ) saith St. Paul , hath God raised up unto Israel a Saviour , Jesus ; Acts 13. 23. In the Fulness of time God sent forth his Son , made of a Woman , Gal. 4. 4. From all which Places 't is manifest , that as to the personal Nature of Christ , he is the same as were those humane Ancestors from whom he did lineally descend ; In all things he was like unto his Brethren , except in being a Sinner ; Heb. 2. 17. Heb. 4. 15. And accordingly we find him almost every where mentioned by that plain Denomination and Term of A MAN ; Ye seek ( saith he himself ) to kill me , A MAN who hath told you the Truth which I have heard of God , Joh. 8. 40. After me cometh A MAN that is preferred before me , Joh. 1. 30. Jesus of Nazareth , A MAN approved of God by Wonders and Signs which God did by him , Acts 13. 38. He hath appointed a Day in the which he will judg the World in Righteousness by THAT MAN whom he hath ordained , Acts 17. 31. There is one God , and one Mediator between God and Men , THE MAN Christ Jesus , 1 Tim. 2. 5. But THIS MAN , because he continueth ever , hath an unchangeable Priesthood , Heb. 2. 7. But THIS MAN , after he had once offered one Sacrifice for Sins for ever , sat down at the right Hand of God , Heb. 10. 12. I could name a Multitude of others , but I think it is needless . Now to me 't is strange that any should so much as imagine that the believing and asserting of Christ to be truly an humane Person , should derogate from his true Honour and Dignity , when the Gospel does so frequently assert him to be such ; whereas on the contrary , 't is not said so much as once , that he is God most high , or that he is one of that sacred Three which do constitute or make up the true Godhead : These Unscriptural Titles are derived only from the meer Opinions and Traditions of either deceived or deceiving Men , whose Eyes the God of this World hath blinded , so that they cannot see or discern the Truth . The Primitive Confessions concerning Christ were ; Not that Jesus our Lord was God equal to the Father in all kind of Divine Perfections , nor that he was God of the Substance of his Father , as he was Man of the Substance of his Mother , as some have taught in after-times . All that those first Confessions do contain was this , that he was the Christ , the Son of God , and the Saviour of the World , This was the Faith of Martha ; She said unto him , Yea Lord , I believe that thou art the Christ , the Son of God , that should come into the World , John 11. 27. This was St. Peter 's Faith , Thou art Christ the Son of the living God , Mat. 16. 16. This was the Eunuch's Faith , I believe that Christ is the Son of God , Acts 8. 37. This was the Faith of the Mariners ; Of a Truth thou art the Son of God , Mat. 14. 33. And the Faith of Nicodemus was , We know thou art a Teacher come from God , for no Man can do these Miracles that thou dost , except God be with him , John 3. 2. St. Paul is also said to preach Christ in the Synagogues , that he was the Son of God , Acts 9. 20. He is said also to testify to the Jews , not that Jesus was God , but that Jesus was the Christ , Acts 18. 5. We have seen and do testify ( saith St. John ) that the Father sent the Son to be the Saviour of the World , 1 Joh. 4. 14. Here 's no Trinity in Unity , nor God-man , nor Hypostatical Union , so much as mentioned , nor any other of those hard and cramping Names with which the Church of God has been since perplex'd . The undoubted Faith on which the Salvation of all Christians does depend , Is no other than this : These things , saith St. John , are written , that ye might believe that Jesus is the Son of God ; and that believing , ye might have Life through his Name , Joh. 20. 31. If we confess with our Mouth the Lord Jesus , and believe in our Heart that God raised him from the Dead , we shall be saved , Rom. 10. 9. Whosoever shall confess that Jesus is the Son of God , God dwelleth in him , and he in God , 1 Joh. 4. 15. Who is he that overcometh the World , but he that believeth that Jesus is the Son of God ? 1 Joh. 5. 5. These are a plain Account of that Faith which now is indispensably required of every Christian in relation to Christ . The Scripture no where injoins us to believe , on pain of Damnation , either that Jesus is God most High , or that he is indeed both God and Man , or that he was Eternally begotten of the Father . It only teaches us thus much concerning him , that the Man Christ Jesus is the Mediator between God and Men , 2 Tim. 2. 5. That he is the Propitiation for the Sins of the whole World , 1 Joh. 2. 2. That it pleased the Father by him to reconcile all things to himself , Col. 1. 20. That there is no Salvation in any other , Acts 4. 12. That he appears now in the Presence of God for us , Heb. 9. 24. And that he shall judg both Quick and Dead , at the latter Day , Acts 10. 42. These are Fundamentals so plain , and so undoubted , that all Christians do universally agree in the Profession of them , as they likewise would do in all other Truths , were nothing but what is really such imposed on the Faith of Believers . Of the transcendent Dignity of Jesus Christ . And now although from what has been said hitherto , it be plainly evident , that the Godhead does consist but of one Divine Person only , even the Father of Christ ; and that Jesus , called otherways in Scripture the Son of God , is no other than an humane Person : yet 't is plain also that he is not a common Man , but the chief and most transcendently Excellent of all humane Beings , yea in Dignity above even the Angels . For as his Conception in the Womb of a Virgin was miraculous , so were his Life and Actions a Wonder : He made a perfect Conquest both of Death and the Devil ; and in that great Instance of Magnanimity has out-done all the renowned Heroes both of Greece and Rome . And unto which of the Angels said God at any time , Sit thou on my right hand ? but to this Dignity is Jesus exalted , Heb. 1. 13. God has crowned him with Glory and Honour , Heb. 2. 9. And anointed him with the Oil of Gladness above his Fellows , Heb. 1. 9. Angels , and Authorities , and Powers being made subject unto him , 1 Pet. 3. 22. He is ascended into Heaven in a triumphant manner : and as he now sits there at God's right Hand in Glory , so at the last Day shall he come down from thence , to judg Mankind , with such a surprizing Majesty as shall amaze and confound the World. 'T is doubtless impossible for any humane Understanding to conceive , or Tongue to express this most excellent Man's transcendent Dignity ; his Greatness must needs be very extraordinary , who is thus set even above the Angels , is the Head of every Man , and the Prince of the Kings of the Earth . 1 Pet. 3. 22. 1 Cor. 11. 3. Rev. 1. 5. And now if to those foregoing Considerations we add that of his most admired Love to us sinful Mortals , in making Peace for us by the Blood of his Cross , Col. 1. 20. and in undergoing with invincible Patience all those Indignities and Miseries which did befal him in this the Course of that glorious Work of his , the opening for Men a new and living way to the Regions of Bliss : The Consideration of this , I say , added to that other of his most transcendent Glory and Power , ought evermore to raise up in us that Veneration which is sutable to such most wonderful Instances of unconceivable Majesty and Heroick Affection . Yet it is not any way justifiable to honour Christ falsly . As the Glory of God is not to be advanc'd by Falshood , so neither can we truly honour Christ by Lies ; he desires no such thing at our Hands , neither at the last Day will he reward us for affirming him to be that which indeed he is not : they only give true Honour to Christ who own him for the undoubted Messiah , or the Son of God , and do stedfastly both believe and obey his Gospel . As for the other vain and ungrounded Opinions of Men concerning him , they no ways conduce to the Glory of our Blessed Redeemer . 'T is said indeed that we should honour the Son as we honour the Father , Joh. 5. 23. But that word AS does not import an equal Honour , no more than it does import an equal Holiness and Purity , when we are commanded to purify our selves AS he is pure , 1 John 3. 3. And AS he which hath called you is holy , so be ye holy in all manner of Conversation , 1 Pet. 1. 15. Besides , the word Honour is of a doubtful Import , and doth often-times signify only Obedience , as is evident from Ephes . 6. 1 , 2. where by honour thy Father and Mother is clearly signified , obey your Parents . And accordingly Dr. Clagget , in his Paraphrase on the Place , makes it to be an honouring the Son with the same Faith and Obedience ; implying , that we are as much bound to believe and obey the Gospel of Christ in the New Testament , as we are the Law of God recorded in the Old ; that since he is made Judg of the World , to be certain he will not suffer the Breach of his own Laws to go unpunished . Doubtless we ought to be as careful of ascribing to Christ those Glories which are his , as we are to give to God Almighty that Honour which essentially belongs to himself : and no Man can think or speak too honourably of his Redeemer , so long as he no ways does thereby rob God the Father of that truly Divine Honour which is his indispensible Due . Our Lord who sought not his own Glory , ( John 8. 50. ) will give us no Thanks for such Honours as do naturally derogate from his Father's Dignity : but such is their Honour who make the Son to be God ; for then since but one Person can be truly God , they do assert by Consequence that the Father is not so . God has indeed highly exalted Jesus his beloved Son , and has given him a Name above every Name , and has put all things under his Feet . But when all things are said to be thus put under him , 't is manifest that he himself is excepted that did put all things under him , 1 Cor. 15. 27. So that notwithstanding the great and mighty Dignities to which God hath exalted Christ , yet he has still reserv'd to himself this most supreme Royalty of being the God and Head of Christ . God hath given him indeed a Kingdom ; but when the Intent of this Government of his is accomplish'd , he shall again resign it back , that so God in that after-state of Eternity may be all in all , 1 Cor. 15. 24 , 25 , 28. Answers to the principal Objections made against the Vnitarian Doctrine . AND now tho from what has been already said , no Man whose Understanding is not inslaved by the Tyranny either of Self-conceit , Interest , or Education , can doubt of so great a Truth as this is , namely , that no personal Being whatever , besides the Father of Christ , is God most High ; as also that other Branch thereof , that Jesus our Lord , as to his Nature , is the same with them whom he came to redeem . Yet since there have been many Objections raised against it , I will endeavour as briefly as I can , to give them such reasonable Answers as shall make these Truths beyond Exception . Of the Names of God given to Christ . Some object , that Christ of necessity must be God , since in several Places of Scripture he is expresly called by the Name of God. I answer , a God he undoubtedly is , and a mighty God too , according to the way of Expression used in those antient times ; in which those were called Gods who either represented God's Person , or acted in his Name and by his Authority : but he is not God Almighty . When the Jews did accuse him for making himself God , he thus vindicates his Innocence ; If , saith he , they are called Gods to whom the Word of God came — Say ye of him whom the Father hath sanctified , and sent into the World , Thou blasphemest , because I said I am the Son of God ? John 10. 35 , 36. Christ had as good a Right to this Title as any of the rest , if not a better ; and therefore it could be no Blasphemy to appropriate the same to himself , had he done so : but they lied , for he did not do it , he only said , that he was the Son of God , calling God his Father . Of the Mediation of Jesus Christ . Others object , that if Christ were not God as well as Man , he could not have been a fit Mediator between God and Man , since in such a Case , say they , he ought no way to be exactly the Person concern'd . A fit Mediator between God and Man must neither be only God , nor only Man , but one who by Nature is between these two , even God as well as Man. I answer ; 'T is not necessary that a Mediator should be of such a middle Nature , nor does the Scripture any where assert it : There is always supposed in the Work of Reconciliation , one offended , another offending , and a third not concern'd in the Quarrel , interposing to make Peace between them . Now in this Sense Christ , though but a Man , was a very fit and proper Mediator : Had he been God , he had been the Party offended ; had he been a sinful Man , he had been one of that Party that gave the Offence ; but being a Man perfectly righteous , he therefore was fit to intercede between God and Sinners . That Christ is our Mediator , is plain and evident ; and 't is as plain that he is only a Man , and not both God and Man , as some assert : There is , saith the Scripture , one God , and one Mediator between God and Men , the Man Christ Jesus , 2 Tim. 2. 5. And 't is most wonderful , that in a Matter so manifestly evident , Men should dare to impose upon the World another Faith , or be induc'd to believe contrary to so plain and evident a part of God's Word . Of the Oneness of God and Christ . Others object , that Christ Jesus must needs be God , because 't is said , I and my Father are one , John 10. 30. And again ; There be three that bear Record — and these three are one , 1 Joh. 5. 7. To these I answer , that though 't is said they are one , yet 't is not said what one they are ; 't is not said they are one God. This is only the ungrounded Assertion either of some easy-minded , or else of some heedlesly bold and daring Men. Doubtless by that Passage , 1 John 5. 7. is meant , that these three are one as to the Record which they are there said to bear ; they perfectly agree in that Witness which they give concerning Jesus his being truly the Christ , as the foregoing Verses do plainly intimate . As for that other Passage , John 10. 30. 't is plain , that the Oneness there meant is a Mystical or Moral , and not a Natural Oneness : And 't is doubtless explained by John 17. 11. where our Saviour prays that his Disciples might be one as he and his Father were one ; that they , saith he , may be one , as thou Father art in me , and I in thee , that they may be one in us , v. 21. which denotes an Oneness only in the same mutual Affection , for Believers can be one in no other Sense but this : and look what Oneness there ought to be between one true Believer and another , the same Oneness there is between Christ and God , an inward Intimacy , like that between real Friends , of whom 't is usual to say , they are all one , one in Heart , and one in Mind ; as those in Acts 4. 32. are said to be . Of the Equality of God and Christ . Some object , that Christ must be God as well as his Father , because 't is said , that he thought it no Robbery to be equal with God , Phil. 2. 6. To this I answer , that Christ himself hath told us , that his Father is greater than he , John 14. 28. Hence 't is plain , that if the Son be any ways equal to the Father , yet 't is really but in some Particulars ; for were the Son equal to the Father in every Respect , then 't were impossible for the Father to be greater than he . Whence 't is clear that the Son cannot be equal to the Father in all things , though in some things he may . For instance , as God can save Believers , so this also Christ can do ; but this Power of Christ is not an essential , but a derived Power ; Thou hast given him Power over all Flesh , that he should give Eternal Life to as many as thou hast given him , John 17. 2. These are our Saviour's own Words ; and 't is plain , that he from whom he receives the Power , must in Power be superiour unto him : he is not therefore Almighty , and so by Consequence not God most High , as the Objection would suppose . Of Christ's being the Maker of the World. Some object , that Christ is said to be the Maker of the Worlds , Heb. 1. 2. and that all things were made by him , Joh. 1. 3. and therefore , say they , he of necessity must be God Eternal . I answer , many things are spoken of Christ figuratively , as he is called a Way , a Door , a Vine ; and the Bread in the Sacrament is said to be his Body . Now these , as those likewise which affirm him to be the Maker of the World , are Figurative or Mystical Expressions , in which one thing is said to signify another , as the Old Creation to set forth the New. There are in the Scripture many dark and difficult Passages , hard to be understood , as St. Peter expresses it , 2 Epist . 3. 16. which are doubtless true in some Sense or other , could we be so happy as to hit upon the right : But in the mean time , till this can be done , 't is certain that that can never be the right Sense which contradicts the clearest and the plainest parts of the Bible , as well as the greatest and most certain Evidences of humane Understanding . The general Current of the Scripture declares plainly , that Christ , or the Messiah , was derived from the Seed of , Abraham ; that he was the Son of David ; that he was made of a Woman . Wherefore 't is self-evident that in a literal Sense he could never be the Maker of the World , whose true Ancestors were humane Persons , and who was born , or whose Being did first begin to be , some thousands of Years after the World was made . All Scriptures therefore that affirm Christ to be the Maker of the World , and to be the Maker of all things , must be supposed to speak figuratively , and are no ways to be understood in their literal Sense and Meaning . In all such Cases as this is , 't is safer to say , that we cannot understand truly in what Sense these Scriptures are to be taken , than it is to conclude , that they mean that which other more numerous and plain Places of Scripture , as well as Reason , do make to be impossible . Of the two Natures of Jesus Christ . When we urge those Scriptures which say that Christ has a God above him ; that he could do nothing of himself ; that he knew not of the Day of Judgment ; that he died to redeem Mankind . The Opposers reply , that this is meant only as to his Manhood or humane Nature , but not as to his Divine Nature : for as he was God , none was his Superiour ; he had all Power essentially in himself , knew all things , and was truly immortal . I answer ; If Christ had really two Natures in him , so that thereby he had been truly God as well as Man , the Person thus constituted or made up of two such Natures , could never have died according to his humane Nature , if by his Divine Nature he had been truly God too : for how could he in Person have been mortal in one Capacity , if he had been on the contrary immortal in another ? He also could not possibly have been ignorant in one Capacity of what he knew in another ; nor could he have wanted any kind of Power , if in any of his Capacities he had had all Power essentially in himself ; one Capacity must needs have supplied the Defects of the other , especially the stronger of the weaker . Of Christ his being the Son of God. 'T is objected , that as Christ Jesus our Lord was begotten by God on the Body of the Virgin ; so he must necessarily be God of the Substance of his Father , as he was Man of the Substance of his Mother . In Answer to this I say , that when the Angel saluted the Virgin with the Glad-tidings of her being designed to be the Mother not of God , but of the promised Messiah , he told her , that the Holy Ghost should come upon her , and the Power of the Highest should overshadow her ; and that therefore that holy thing which should be born of her , should be called the Son of God , Luke 1. 31 , 35. Now in the Relation of this Message these following Particulars are remarkable : First ; That Jesus our Lord is the Son of God's Power only , and not of his Person ; the Power of the Highest shall over shadow thee . 'T was of the Woman only that he was made , Gal. 4. 4. ( He was not generated , as some think , out of his Father's Substance ) and so by Consequence was the Son only of his miraculous and Almighty Power . Secondly ; It is not said that therefore he shall be the natural Son of God in that Sense , as one Man is the natural Son of another ; but therefore he shall be called the Son of God , or he shall so be , and be so reputed , because in this one particular Instance God was to him instead of a Father , not a Father in the way that Men are Fathers to their Children , but a Father in respect of the Virgin 's receiving a Power from God ; thus in an uncommon manner to conceive in her self a Son of Joseph and David , Ver. 31 , 32. From what has been said I think it appears plainly , that Christ his being God of the Substance of his Father , is an ungrounded Conceit . The Generation of our Lord Jesus may be better accounted for another way : for God the Almighty Architect , and most-wise Contriver of the Creation , has reserv'd to himself a Power to alter the Course of Nature whensoever he pleases ; and as of a Rib taken out from the side of Adam he made a Woman , so by the same omnipotent Power he did enable a Virgin Woman to conceive a Son. If God had Power out of mere Stones to raise up Children unto Abraham , Mat. 3. 9. we ought not to think it incredible , that in this miraculous manner he should out of the Posterity of Abraham raise up this Seed so wonderfully to be the World's Redeemer . Of the Power by which Christ did Miracles . Some I find are strongly perswaded that none but a Person truly God could do those wonderful Works that Christ did . To such I answer , that a Man who is no God can do things that are miraculous , when God gives him a Power to perform them . This is evident in those which Moses did , and in those also which were wrought by the Apostles . The Works of Christ indeed were extraordinary , yet not done by a Power inherent in himself , but by a Power derived from God : for himself tells us , that all Power was given unto him both in Heaven and in Earth , Mat. 28. 18. He was a Man approved of God ( saith the Apostle ) by Miracles , Wonders , and Signs which God did by him , Acts 2. 22. This Power God did bestow on Christ , to be only an Evidence of his being the true Messiah : Rabbi , saith Nicodemus , We know that thou art a Teacher come from God ; for no Man can do these things that thou dost , except God be with him , Joh. 3. 2. The Works , saith Christ , which the Father hath given me to finish , the same Works that I do , bear witness of me , Joh. 5. 36. His Works were an evident Proof that he was no Impostor , but a true and most wonderful Prophet ; yet still he is said to be but a Man , a Man whom God was with , a Man by whom God did Wonders . Of the Incomprehensibleness of God's Nature . Some object , that we must not think to comprehend the infinite Nature of God , nor understand fully every Particular that does relate to his Divine Perfections ; for God is Incomprehensible , and may for ought we know be that which yet we cannot plainly understand him to be , namely , three in Person , though but one in Essence . I answer ; Some of God's Divine Perfections are self-evident , and 't is impossible that we can be mistaken therein : We are infallibly certain that he must be Immense in Person , Almighty in Power , and most Wise in Knowledg . And although we cannot know what God is in every Respect , yet at the same time we may know certainly what indeed he is not ; we know certainly that he is not a Man , or that he was made of a Woman , as Christ was : We know certainly that he is not mortal , or that he cannot die , as Christ did ; and we know certainly that he has not a God above him , as Christ had ; and we know certainly that he has not received any kind of Power from another , as Christ Jesus is said to do . And as one Truth naturally infers another , so we do from hence assuredly conclude that the Person of Jesus our Lord is not truly God ; for he was made of a Woman , Gal. 4. 4. He died to redeem us , 2 Cor. 5. 14. He had a God above him , 1 Cor. 11. 3. And he did receive all the Power he had of another , Joh. 5. 30. Mat. 28. 18. We also know certainly that if the Divine Godhead did consist of three Persons , that then neither of the three Persons singly can be God. If all three be but that one God together ( as the Trinitarians assert ) then no one of them can be the true God by himself : for the same Denomination cannot properly fit each Person singly , as does fit them when conjoined in one mutual Relation ; for then they might be said to be indeed three supreme Godheads , which is utterly impossible . We also know certainly that if any of the three Persons , said to be in the Godhead , be God by himself , as we have proved God the Father undoubtedly is , then all the rest are but superfluous and unnecessary , as to the Constitution of a Godhead : for one Infinite , Almighty , and most Wise Person , is as sufficient to all the Purposes of a Godhead , as ten thousand Deities : but if three be but the one true God together , then no one of them can be that one true God by himself alone . Lastly , we may be infallibly certain that if Doctrines grounded on so many numerous and great Evidences both of Scripture and self-evident Reason , as these are , That God is but one in Person ; That the Person who is truly God , is no other than the Father of Jesus Christ ; and that the most excellent of Men , even Jesus Christ , was only a Man , be false ; Then we cannot be certain of the Truth of any other Principle in Religion : If the Evidences here collected do deceive us , 't is in vain to hope by any other Methods to find the Truth . Of the Coming down of Christ from Heaven . Some , as a Proof of our Saviour's Godhead , urge those Texts of Scripture , where 't is said , He came down from Heaven ; came forth from the Father , and ascended up where he was before . To which I answer , that these prove not that for which they are intended , since 't is plainly inferred from other Scriptures , that Christ , some time before he was sent to declare the Glad-tidings of the Gospel , was assumed or taken up from the Earth into his Father's more immediate Presence , ( as St. Paul was some time after into the third Heaven ) there to be instructed in the Mind and Will of God , and to be invested with that great Dignity and Power of being a Prince and a Saviour . To this the Prophet Daniel's Vision plainly alludes ; I saw , saith he , in the Night Visions , and behold one like the Son of Man came to the Antient of Days , and they brought him before him ; and there was given him Dominion and Glory , and a Kingdom , that all People , and Nations , and Languages should serve him , Dan. 7. 13. And from the Words of our Saviour himself 't is plain , that he ascended up into Heaven before he came down to declare his Father's Will to Men ; No Man , saith he , hath ascended into Heaven , but he that came down from Heaven , Joh. 3. 13. But no Man but Christ ever came down from thence , which he never could have done had he not first ascended up thither . And that he was taken up to be instructed in the Doctrine he was to publish to the World , is plain also ; The Father , saith he , that sent me , he gave me a Commandment what I should say , and what I should speak , Joh. 12. 49. The Redemption or Restoration of Mankind was a Work of prodigious Difficulty ; and God , who had fore-ordained our Saviour for the Performance thereof , did for his greater Incouragement present to his View the Glories , which before the World was ( Joh. 17. 5. ) he had designed as a Reward for his Son the Messiah : and 't was doubtless this Fore-taste of the Divine and Heavenly Happiness that animated him with Courage and Fortitude to encounter all the Difficulties that stood in his way . Hence 't is said , that he for the Joy that was set before him , did endure the Cross , and despise the Shame , Heb. 12. 2. Of the Eternity of Christ . Some object , that Christ is said to be before Abraham , before all things , and that he had Glory with God before the World was . This , say they , proves him to be Eternal , and by Consequence God. I answer , 't is impossible that Christ can be the true and living God , since 't is plain from what has been said in the former part of this Work , that no Person is truly God but the Father of Christ , and that Christ has a God above him . 'T is impossible for Christ to be Eternal ; for if God be his Father , as all acknowledg , then there was a time when the Son had not a Being : for to be a Son , and to be equal in Duration with his Eternal Father that begot him , is undoubtedly impossible . Besides , we are told plainly , that the Son was first fore-ordained before he came to have a Being in these latter times , 1. Pet. 1. 20. Now no fore-ordained Being can possibly be Eternal , since he that did ordain his Being , must be before him of Necessity ; and none but the very first of all Beings can be truly Eternal . How could he have a Being before Abraham , since 't is declared he was of the Seed of Abraham ? How could he be before David , when 't was out of David's Posterity that God raised up Jesus according to his Promise ? And since Jesus the Son of God was made of a Woman , Gal. 4. 4. he could not be more antient in time than his Mother that bare him . If follows then that these Scriptures on which the Objection depends , are purely figurative , and are not to be understood in their literal Sense and Meaning : They declare indeed that Christ in some Sense or other was before all things , before Abraham , and had Glory before the World was , but not in that Sense which the Objectors suppose . For 't is not reasonable they should be understood in such a Sense as contradicts both common Understanding , and the greatest and plainest part of all the Bible ; they are Places of the same Nature with those which St. Peter affirms are hard to be understood , 2 Pet. 3. 16. and for that Reason must by Interpretation be brought to such a Sense as is agreeable to the Analogy of Faith , and the most general Scope and Design of the Holy Scriptures : that is to say , that Christ was before Abraham , and before the World , &c. in the Fore-ordination , Decree and Counsel of God , as in very Deed St. Peter interprets them , when he saith thus of Christ , that he verily was fore-ordained before the Foundation of the World , but was manifest in these lust times , 1 Pet. 1. 20. Of the Satisfaction that Christ made to God. Some argue thus ; That if Christ had not been God , the Sacrifice he offered , or the Satisfaction he made for Sinners , would not have been of that Infinite Worth which was necessary to satisfy the Infinite Justice of an offended God. I answer . The Holy Scriptures do not any where declare this Doctrine , but on the contrary they tell us , that as by the Offence of one , Judgment came upon all Men to Condemnation ; so by the Righteousness of one , the free Gift came upon all Men to Justification of Life . Rom. 5. 18. In which Words are contained the whole Doctrine of the Satisfaction of Christ ; and they imply thus much only , that God was so infinitely well pleased with the unspotted Righteousness of his Son , that for his sake he entred into a new Covenant of Grace and Mercy with Mankind , wherein he did engage himself to be still their God , and to afford them new Means of becoming his People . Thus did God in Infinite Mercy take all Men again into Favour for the sake of one perfectly righteous Person , as in infinite Justice he had before included all Men under Suffering for their first Father's Sin and Transgression : So that as by Man came Death , the Punishment due to the Breach of the first Covenant , so by Man came also the Resurrection from the Dead , 1 Cor. 15. 21. All which was not the Effect of any equivalent Price which by Christ was given to God , but of the Righteousness or Obedience , which he perform'd to his Father's Command : for as by one Man's Disobedience many were made Sinners ; so by the Obedience of one shall many be made Righteous . Rom. 5. 19. Had Christ given to God , or made in our stead such a Satisfaction as had been equivalent to the Transgressions of all Men , in order to redeem them , how then could Eternal Life be the free Gift of God ? How then could we be saved by Free Grace ? and how could our Sins be said to be forgiven ? for Gift , and Grace , and Forgiveness , are not proper terms where an Equivalent hath been received . In the Scripture 't is said indeed , that Christ hath obtained Eternal Redemption for us , Heb. 9. 12. That our Peace is made through the Blood of his Cross , Col. 1. 20. That we were reconciled unto God by the Death of his Son , Rom. 5. 10. But it speaks not so much as one Word of an Equivalent . But is it not said , say some , that we are bought with a Price , 1 Cor. 6. 20. And that the Son of Man has given his Life a Ransom for many ? Mat. 20. 28. I answer , These are but improper Expressions , and are of the same Nature with those which attribute Hands , and Eyes , and Ears to God , which only imply that such Acts are done by God which Men usually perform by these bodily Parts : Even so ▪ Christ is said to ransom ▪ us , and to buy us with a Price , because by his Means we do receive Benefits equivalent to what they do who are set free from any kind of Misery and Bondage , by the Payment of a Price to them in whose Bondage they are . I shall , as a Close to what I have to say on this Head , add , that the Justice of God spoken of is satisfied in a manner different from that which the Adversary supposes : that is to say , the Justice of God is satisfied in the certain Punishment of Adam's Transgression . Adam was commanded not to eat of the forbidden Fruit on pain of Death . This Command he transgressed ; and 't is evident that the Punishment was accordingly inflicted , for Adam died , and all his Posterity do die likewise . Now when the Penalty is thus inflicted , 't is plain that Justice is satisfied , and God in Equity can require no more : but had not Christ obtained the Favour to restore us to Life after the Punishment was thus inflicted , there had then been an End of Mankind for ever . From hence 't is apparent how idle their Fancy is who imagine Christ suffered what all Mankind should have suffered , in order to free them for ever from suffering the same . For 't is plain beyond Contradiction , that we are not freed from Death , the Punishment due to that first Transgression , for we all die ; God does exact the Forfeiture of every one of us , and by Consequence his Justice , as to that Offence , is satisfied in all its Demands . But this , say some , is false , for Hell was our Due as well as Death ; and from that Christ has freed every one that will believe . I answer , 'T is strange that Christ should free Believers from one part of the Punishment and not from the other : The Scriptures no where reveal this Secret , and for that Reason we need not believe it . Hell is the Punishment which is due to the Breach of the second Covenant , and not of the first ; now neither has Christ freed us from this by any thing that he has done and suffered for us . He by his Righteousness did indeed procure for us a new Covenant , and this new Covenant of Grace proposes Life and Pardon on condition that we will believe its Promises , sincerely endeavour to obey its Precepts , and repent of Sin ; and they are truly the Breakers of this Covenant who live in a continued Course of Disobedience thereunto , and die at last in final Impenitence . Now for such Sinners as these there does remain no Sacrifice ; Christ never died for the Redemption of such , and by Consequence can no ways be said to suffer in their stead . Of the Object of Divine Worship . Some object , that Jesus must be God , because 't is recorded that his Name , in the most Primitive Times of the Gospel , was called upon ; see Acts 9. 14. and 22. 16. I answer ; 'T is difficult to understand rightly what is there meant by Calling on his Name : This is certain , that the Scripture no where injoins us to make Christ the Object of Divine Worship ; it does rather expresly intimate the contrary . Our Lord forewarns his Disciples not to ask any thing of him after his Ascension , but bids them ask the Father in his Name , Job . 16. 23 , 24 , 26. And when our Lord taught his own Disciples to pray , he bids them say , Our Father which art in Heaven , Mat. 6. 9. He does not direct them to say , O Christ hear us : He tells the Samaritan Woman , that in the following times the true Worshippers should worship the Father , Joh. 4. 23. 'T was the Doctrine of St. Paul , that in every thing by Prayer and Supplication we should let our Requests be made known unto God , Phil. 4. 6. And his own Practice was according to his Doctrine , I bow my Knee ( saith he ) to the Father of our Lord Jesus Christ , Eph. 3. 14. and in many other Places , God or the Father , not Christ , is mentioned as the alone Object of Divine Adoration and Petition : And 't is worth nothing , that Christ himself , whose Example and Footsteps we should follow , prayed always to his Father , and never did so much as once petition any other Person of the supposed Trinity . And as to Thanksgiving , 't is plainly said to be the Will of God that we should do all in the Name of the Lord Jesus , giving Thanks to God and the Father by him , Col. 3. 17. And in another Place we are commanded to give Thanks always unto God and the Father , in the Name of Jesus Christ , Eph. 5. 20. And accordingly we read in a great number of Places in the New Testament , how the Apostles gave God Thanks through Jesus Christ . Jesus our Lord is said in Scripture to appear in the Presence of God for us , Heb. 9. 24. to be an Advocate for Sinners , 1 Joh. 2. 1. To make Intercession for the Saints , Rom. 3. 34. To be the Mediator between God and Men , 1 Tim. 2. 5. The Minister of the new Covenant , Heb. 8. 6. All which proves him to be the Person that pleads our Cause , that solicites our Acceptance , the great Transactor and Manager of all Affairs between God and us ; but it no ways intimates any Divine Worship due to himself . And indeed should we put Christ instead of the true God , and make him the alone Object of Divine Prayer and Thanksgiving , in whose Name then shall we approach the Throne of Grace ? and by whom shall we render Thanks to God ? who shall be our Intercessor , our Advocate , our Mediator ? For my part I know but of one Mediator , and that 's the Man Christ Jesus , 1 Tim. 2. 5. and he only is the Mediator between us Men and the one true God , whom I before have proved to be only the Father of Jesus Christ . To make our Lord Christ therefore the Object of our Divine Addresses is as much as in us lies to deprive him of his Mediatory Office , which also by Consequence is to deny him to be the Son of God , even the Beloved in whom alone we are accepted , Eph. 1. 6. Yea , and by this we deny also the Godhead of the Father , in whose stead we do by this Means place Christ , than which there can be nothing in this World that is more truly Antichristian : See 1 John 2. 22. Now from the aforegoing Arguments 't is evident , that whatever the Sense of the objected Places are , yet they cannot mean that which the Objector intends , since in vastly more numerous and plain Places the Scriptures make God and not Christ to be the alone Object of our Divine Addresses . Of the Novelty of the Vnitarian Doctrine . Some object against the Doctrine of God's being but one in Person , the Novelty thereof , that 't is but of Yesterday in comparison to that which asserts a Trinity , which is , they say , of at least 1600 and odd Years standing . I answer , that the Objector is greatly mistaken : for can that be a new Doctrine which has the greatest and the most plain part of the Scripture for its Foundation ? The Doctrine of God's being but one in Person , is in the former part of this Work proved to be expresly and plainly contain'd both in the Old and New Testament , and by Consequence must needs be as antient as the Scriptures are . The long Continuance of the contrary Doctrine , if it were as antient as the Objectors affirm , is yet no Argument of its real Truth . We read that soon after the good Wheat was sown , the Enemy began to sprinkle Tares in the Field ; Mat. 13. 25. And the Mystery of Iniquity began to work even in St. Paul's time , 2 Thess . 2. 7. So that 't is no wonder that some Errors , as suppose this of the Trinity , be almost of equal standing to the greatest Truths : for where God has a Church , the Devil always has a Chappel . 'T is not the long or short Continuance of any Doctrine , as to its Profession , that makes it authentick , but that Foundation of Reason and Scripture on which it is built : A Tenet is not therefore true because of its long or general Belief , if at the same time it contradicts Self-evidence , and the general Current of the sacred Scriptures . Of Scripture-Mysteries . Some object , that much of the Scripture is mere Mystery ; and therefore since all Scripture is the Object of our Faith , we must sometimes believe things which we cannot comprehend . I answer , if we are to believe Mysteries when clearly revealed , yet it does not from thence follow , that therefore we must believe Impossibilities and Contradictions . A just God can never lay on us a necessity of submitting to those Terms and Conditions of Salvation which we cannot possibly understand . Hence it follows that such obscure Mysteries as evidently do contradict other plain Truths , do no ways concern us , so long as we are in the dark as to their true Sense and Meaning . When a Mystery is plainly express'd in Scripture , as when 't is said , a Virgin did conceive a Son , or that all Men shall rise again , or that Christ shall judg the World , and no other plain Scripture contradicts it , neither is it contrary to humane Reason ; we are then to believe it , tho it may be above our Understanding to conceive which way the Power of God should enable a Virgin to conceive , or in what manner our scattered Dust shall be recollected and revived , or how our blessed Saviour can be made fit for so great a Work as an Universal Judg. But if some Places in Scripture had said these things , but others more numerous and plain had affirmed the contrary , or had it contradicted any self-evident Principle of Reason , we might then have rejected the Belief thereof as safely and with as good Authority as we now do that of the Popish Transubstantiation , which by the way is as expresly contain'd in Scripture as is that of the Trinity . But for Mysteries of a more doubtful Nature , such as want the Qualifications before express'd , they can no ways oblige our Faith , so long as their true Meaning lies hid in Obscurity of Expression . There will be a time when all secret things shall be revealed , and all hidden things shall be brought to light , for which we must wait with Patience , and not pretend , as some do , to explain even what is most hard and difficult , by such Notions as are purely unintelligible ; for this is but the more to confound their Minds which were at a loss before . 'T is true , if any Man can rationally explain a Mystery , he then does good Service both to God and Man ; but this we are infallibly certain is never done , when the Sense that is given of a doubtful Place of Scripture is contrary not only to the general Current of the rest of the Word of God , but is also a Contradiction to the most self-evident Sentiments of humane Understanding . But some may say , If such Passages as these are so generally to be overlook'd in the Business of Religion , why then did God cause them to be recorded in the sacred Scripture ? I answer , that it may as well be asked , why God made so many sorts of small , and as we think , useless Insects to live upon the Earth , since we know not what Benefit they are of to the World ? Doubtless God , who does nothing in vain , made them for some great Ends , though our short-sighted Understanding cannot perceive what those excellent Ends of his are : Even so likewise will his Wisdom be manifested some way or other , by what to us is yet hard to be understood in Scripture . And though we are ignorant of the true meaning of many of the most obscure and doubtful Parts thereof , yet the Ends and Purposes of God in causing them to be written , either are or shall in due time be accomplished . In the mean time we ought to magnify that manifest Goodness of God , who hath communicated to Mankind such a number of plain and evident Precepts as will be fully sufficient for Salvation , if we carefully observe them . All are concern'd in the Business of Life Eternal , therefore hath God given us Laws sutable to our common Capacities : The Gospel of Christ was preach'd to the Poor , which intimates that the Glad-tidings of Salvation did not consist of unintelligible Mysteries , but of such plain and evident Notions as did fit the Understandings of the lowest People . Of Faith and Reason . There are a sort of People in the World of several false Perswasions , who when they can no longer maintain their Errors against the Power of true Reason , fly to Faith as their last Refuge , and tell us , that 't is by Faith only that we are made able to overcome the World , 1 Joh. 5. 4. And that therefore 't is necessary for Men to believe what yet they cannot comprehend . To this I answer , That Faith indeed is the chief Duty of the Christian Religion , because 't is the Belief of God's Promises and Threatnings that does ingage Mankind to the Obedience of his Precepts : Few , I doubt , would be religious , were there no Fear of Hell , nor Hopes of Heaven . 'T is said , that all things are possible to him that believes , Mark 9. 23. which in other Words imports that no Difficulty nor Hazard , how great soever , shall be able to stop them in their Christian Race : And in this Sense it only is , that Faith is said to be the Victory that overcometh the World. But though 't is only a firm Perswasion of the Truth of God's Promises and Threatnings that inspires the Faithful with Courage to overcome and conquer the Temptations not only of the Devil , but of the Lusts of this World too ; yet this is no Argument that therefore we must assent to that which we see no Reason to believe ; for then we might be every whit as liable to believe things false as things that are true . Wherefore it behoves us to be very watchful and circumspect in avoiding false Principles ; for Error of any kind will rather make us Slaves to the Devil , than enable us to overcome and conquer him . As therefore thou oughtst to imbrace Truth wheresoever thou dost find it , so be as ready to relinquish Errors , when by carefully examining into Religion thou hast discovered them to be such : for 't is in every respect as Heroick an Act of Faith to believe our selves in the wrong when we really are so , as 't is to adhere stedfastly to a Truth undoubted . Know then that no kind of Faith can be true that is certainly unreasonable , for the Light of Nature is as much God's Law as Divine Revelation ; and none must ever think that God's Law can contradict it self . Right self-evident Reason is the only Touchstone that Men have to distinguish Truth from Error : and 't is the Agreement even of Scripture with this Reason that makes us know it to be the Word of God ; 't is not our Forefathers saying so , but the exact Concurrence of the Witness of our Spirit and that Testimony . And though some would perswade us not at all to trust to Reason in Matters of Religion ; yet 't is observable that those very Men that exclaim most against it , are yet necessitated to give Reasons of their own to prove , if 't were possible , that your Reason is not to be relied on : and certainly that Guide must needs be most safe , whom the whole World , in some kind or other , do find it so necessary to follow . Of the true Nature of Religion . 'T is certain that the Laws of Religion are design'd by God for the only Good of Mankind ; he forbids some things and commands others , only because the one is prejudicial to Man's Well-being , and the other is absolutely necessary to his Peace and Happiness . In order then to the true Happiness of this Life there is required a sutable way of living , even such as respects the Universal Good of the whole Kind ; which , in short , is that which Men call a Life of Holiness , or a Life perfectly free from every kind of Injustice or Mischief both to one's self and others . And as for the Heavenly State , that is a State of perfect Goodness and Purity ; and 't is impossible that any one can take delight in that Divine kind of Life hereafter which he hated here : And for that Reason could the Wicked be admitted into Heaven , yet then would they be unhappy , by reason that there none of those base and ignoble Pleasures would be found which their corrupted Minds on Earth did love and admire . 'T is then only a good Life on Earth that can fit us for the Heavenly Inheritance . Now this Goodness of Life , so necessary to Man's both present and future Bliss , does not consist in Speculation but in Practice . Belief is of no other Use than as it enacts Obedience ; and that 's the Reason that the Day of Judgment is represented as taking no notice of the Opinions , but of the Practices of Men. Have you fed the Hungry ? Have you clothed the Naked ? Have you visited the Sick ? Mat. 25. 36. At that great Solemnity the Inquiry will not be , What had you in the World ? or what did you profess ? but what good Deeds have you done therein ? how has your Care been to promote the Universal Good of rational Beings ? Have you renounced the Lust of the Flesh , the Lust of the Eye , and the Pride of Life ? 1 John 2. 26. and lived soberly , and righteously , and godlily in this present World ? Tit. 2. 12. and done justly , and loved Mercy , and walked humbly with God ? Mich. 6. 8. Now if 't is the Goodness of our Practice that is the one thing necessary to Salvation , then the disbelieving either a few doubtful , or else a few unreasonable Opinions , can never be dangerous . Let us then ( as to the Point now under Examination ) ask our selves but this one Question , Will the Belief of the Doctrine of a Trinity make me a more merciful and righteous Man than I shall be if I did profess the contrary ? Will it make me love and honour God better ? Will it make the Service which I render to his Divine Majesty a more reasonable Service ? And if on serious Consideration you find it will not , then 't is plain that the Unitarian Faith , which denies a Trinity of Persons in the Godhead , is much to be preferr'd , since 't is not perplex'd with such Contradictions to humane Understanding , but depends on more plain and noble Evidences , and does also in all Respects whatsoever effectually secure a good Life ; which , when all is done , is the very Soul and Life of Religion , and will stand by a Man when Hypostatical Vnions , and Mutual Consciousness , and Somewhats , will prove but poor things to depend upon for Salvation . There can be no Danger of Damnation for not assenting to such mysterious Notions as Men can at no tolerable rate understand , such as is that of the Doctrine of a Trinity , ( which makes the Divine Power of the Godhead to reside in three distinct Persons , whose Constitution is like that of a free State , rather than the more Divine Government of a single Monarchy ) if in the mean time they believe heartily the plain Doctrine revealed in God's Word , and live up truly to the undoubted Precepts which the Christian Religion commands , which I am certain does no where say , that unless ye believe that three Persons are truly God , ye shall certainly be damn'd . Salvation and the Belief of the Trinity not inconsistent . 'T is objected as dangerous to believe the Doctrine of God's being but one in Person , because we should hereby , as much as in us lies , exclude from Salvation all those pious and just Men who in former Ages have liv'd and died in the Belief of a Trinity . I answer ; The Wisdom of the Unitarian Doctrine never was so uncharitable as to suppose this ; yet doubtless the Belief of a Trinity must needs much lessen their future Happiness , though not wholly debar them of Salvation : And therefore to persist therein , after due Admonition especially , is very imprudent and dangerous . 'T is plain , that though those who believe a Trinity do believe more than either God or Christ do require as necessary to Salvation , yet together or therewith many Persons do also believe all the chief Fundamentals in Religion that are requisite to save them ; and therefore their Hope and Trust in God's Mercy on one Hand , may out-ballance their Error on the other . If God winked at the Ignorance of the vertuous Gentiles , how can we imagine that he should not be gracious to the heedless and unwitting Errors of the humble and contrite-hearted Christian ? If any Man ( saith the Apostle ) build on the Foundation Hay , and Straw , and Stubble , that is , Doctrine that will not stand the Test of Truth , he shall suffer Loss ; yet he himself shall be saved , but so as by Fire , 1 Cor. 3. 15. that is , with great Difficulty he shall escape Damnation . If God should be extream to mark what is done amiss , no Man could stand in Judgment before him ; as it is in Psal . 143. 2. & 130. 3. All Salvation is of the free Grace and Mercy of God , who pardons Iniquity , Transgression and Sin , Exod. 34. 7. A good Life will make great Abatements upon the account of a bad Faith ; Mercy rejoiceth against Judgment , Jam. 2. 13. and Charity shall cover a multitude of Sins , 1 Pet. 4. 8. But though 't is possible for a Man to be saved in this Faith , who otherwise has lived well , yet 't will doubtless much lessen his future Happiness , for Error of any kind is the fruitful Parent of many Mischiefs ; it betrays us into Absurdities , and involves us in many unwarrantable Words and Actions . As our Faith is , so will our Practice be apt to be , and consequently Error in one respect or other will be apt to make Mens Lives less innocent ; and the less innocent our Actions are , the less doubtless will our Reward hereafter be : For the eternal Glories , compar'd to that of the Sun , and Moon , and Stars , 1 Cor. 15. will be in proportion to the Degrees of our Christian Perfection . They therefore whose Religion is such only as will but just preserve them from Damnation , must not expect so large a share of the Divine Recompences , as by God's Grace is due to the inlarged Capacity of the more exactly knowing and undefiled Soul. But notwithstanding what has been said on the Behalf of those otherwise good Livers who have not been ignorant of the Truth merely out of Malice and Design , I add , that in case Men of false Principles are told plainly that they are in the wrong , and yet they still do obstinately persist therein , and refuse to consider seriously the Arguments both of Scripture and Reason that are offered to convince them ; I see not how in any case 't is possible for such to be saved : for this is truly and plainly to reject the Counsel of God , and to do Despite to the Spirit of Grace . By what Nature the World was redeemed . When Men have argued whatever they can about the Necessity of Christ his being truly God , that so the Sacrifice he offered might be of Merit sufficient to answer the Demands of God's most Infinite Justice ; yet after all it must be acknowledged , that our Peace was made with God , only by the holy Life and Death of an humane Person : for nothing that is truly God can die or shed Blood , but 't is by Blood , even the Blood of a dying Jesus , that we are cleansed from all Sin , 1 Joh. 1. 7. And this his Death for our Redemption is an undeniable Instance to prove , that his Person was truly humane . Christ Jesus our Lord was undoubtedly filled with the Divine Spirit , for in him dwelt the Fulness of the Godhead ; but this did not make him God , any more than a Believer shall be made God by receiving of his Fulness , Joh. 1. 16. or by being Partaker of the Divine Nature promised to such , 2 Pet. 1. 4. It only fitted him for the Work of Redemption : he by that eminent Inhabitation of the Divine Spirit became able to surmount all Temptations to Sin ; and 't was only the underfiled Obedience of his Life , even unto Death , that made the Sacrifice which he offered unto God acceptable . The Blood that was shed to manifest the intire Obedience of Jesus unto God , was no other than the Blood of a most holy and excellent Man ; 't was not the Blood of God , as some Men rashly do affirm : On the Cross he that thus died cried out , My God , my God , why hast thou forsaken me ? Now for him to be God that thus prayed to God , is , I think , impossible . Wherefore 't is evident , that he who thus died was not a true Deity ; and yet 't was by him that died that the World was redeemed ; for which blessed be the Lord God of Israel , who hath thus visited and redeemed his People , and hath raised up a mighty Salvation for us , out of the House of his Servant David , Luke 1. 68 , 69. A general Rule for answering all Objections . Having considered and answered the principal Objections urged in favour of the Doctrine which asserts Jesus Christ to be truly God , in opposition to that of his being only the Man who is the Mediator between God and Men , 1 Tim. 2. 5. or that which asserts that none is God but the Father of Christ , 't will be needless to confute those other little Objections which still remain ; since when the chiefest Strength that does uphold an Error is overthrown , 't is not in the Power of some little Props to maintain and support it : nevertheless , lest the Minds of some should thereby be perplex'd , I here lay down one general Rule , by which all other Objections may be easily refuted , and that is this : If any Principle in Religion be true , by the greater and by the plainer Number of Evidences , it can never be false by a few in number , or by them that are dark and doubtful . If then the Arguments to prove the true God to be only the Father of Jesus Christ , are more in number , and plainer to be understood , than those are which are objected in favour of the contrary , you need then only to reply thus , that the Proofs that make for it , are more both in Number and Weight , than those that are against it ; and that therefore 't would be unpardonable to suffer such Trifles to unsettle and shake your Faith. Suppose a Man objects against the Doctrine of God's being but one in Person , this Text , Let us make Man , Gen. 1. 26. and endeavour to prove from thence , that God is more than one in Person , is it reasonable to suffer this to alter your Judgment , when for that one Passage , Vs , urged in favour of the Belief of more Persons than one , you have ten thousand that mention God to be but only one , in such Terms as these , I , thou , me , he , his ? And as for the Terms of we , they , them , &c. they are not mentioned in Scripture so much as once , as applied to God alone . If every single Objection that is started should be admitted to be of Authority sufficient to invalidate the best and clearest Proofs ; or if every hard and doubtful Passage in Scripture were enough to overthrow all them that are clear and plain , then all true Religion would soon be at an end : for some plausible Exceptions may be made against the chiefest and plainest Truths in Religion , otherwise so many false and erroneous Opinions would not have obtained that Authority that they have in the World. Indeed when we are told plainly , that we are in an Error , and Arguments truly considerable are at the same time offered to undeceive us , we ought then to suffer our selves to be convinc'd : for if what is thus urged carries with it so much clear Evidence as makes it undoubted , the changing then of our Opinions will not only be reasonable , but very honourable too , since nothing is more ignoble and base than to be a Slave to Error , from which not any thing in this World but Truth can free us . Of the true Notion of the Holy Ghost . 'T is plain from the general Analogy of true Faith , grounded on Scripture-Evidence , that the Holy Ghost is no distinct Person subsisting of himself ; for then 't is clear , that our Lord could not be the Son of him who is now called God the Father , or the first Person in the supposed Trinity , since 't is plain that the Virgin Mary's Conception was occasioned by the overshadowing of the Holy Ghost , Luke 1. 35. which all Trinitarians acknowledg to be the third Person , and not the first : 'T is expresly said , that that which was conceived in her was of the Holy Ghost , Mat. 1. 20. And that she was with Child by him , Mat. 1. 18. Wherefore 't is evident from these additional Words , and the Power of the Highest shall overshadow thee , Luke 1. 35. that the Holy Ghost is only that Divine and Invisible Power of God , by which he works his Will and Pleasure in the World ; and by Consequence , that God , and the Spirit of God , are no more two distinct Persons than Man and the Spirit of Man are ; for to the one the other is compared in the sacred Scripture , 1 Cor. 2. 11. And as the Members of Man's Body do secretly and wonderfully obey the Dictates of his Will or Mind , so , and much more so , do all Creatures act , and are commanded by the Almighty Power of God's Divine and most Wise Will and Pleasure . When therefore all the elect People of God are said to be sanctified by the Holy Ghost , it must be understood of that new Temper and Inclination of Mind which God by his Divine and Invisible Power does work or cause in Men. When he powerfully raises up in them holy Thoughts , and excites in their Minds new Desires , he is then truly said to sanctify them by his Spirit : And when Men wilfully reject those Motions to Goodness , which God by his Power does raise up in them , they are then truly said to resist , and grieve , and quench his Spirit . And whereas the Spirit is said to receive , and to be sent , from whence some would infer its distinct Personality : 't is replied , that these are but improper Expressions , such as are before noted to be spoken of God and Christ ; they are Words fitted to our dull Apprehensions rather than to the true Nature of the Spirit it self , even as God is represented as having the Actions and Passions of a Man , and to come down from Heaven , when yet we know that he is already every where , though our mortal Eyes have not Powers fitted to perceive him : He that filleth all things can no ways be capable of moving out of his Place . Such Expressions as these therefore are plainly improper , and must not be understood literally , or as at first sight they seem to express . The CONCLVSION . TO what has been said on this Subject , I will only add this one solemn Protestation , that as what I here offer is grounded on the Dictates only of plain and positive Scripture , and the most evident and perfect Reason , as I humbly judg : So the Design of this its Publication is the alone Glory of God Almighty , and the Church's Peace , which no ways can be establish'd firmly but on the Foundations of Truth . And though I am sensible the Work is not perform'd with that Exactness as to be in every part without Reproof , yet I am satisfied that in the main I have therein managed the true Cause of God and Religion . Nevertheless , I have a secret Distrust within me , that what I here offer will not be kindly received : for my best Indeavours must not expect to find better Success than did those of my blessed Lord and Master ; who , though he spake as never Man spake , and confirmed his Doctrine with such Miracles as did demonstrate him to be a Teacher sent of God , yet was believed on but by a few : The Praise of Men was then generally much more belov'd than the Praise of God ; Joh. 12. 43. And I doubt the Case is still the same ; Men now seek their own and not the things of Jesus Christ , Phil. 2. 21. They that love Riches will hardly run the hazard of losing any temporal Preferment for the sake of Truth . Others will be averse from acknowledging themselves in a Mistake , who before have been honoured with the Repute both of Orthodox and Learned Men ; and those who have been long prepossess'd with the contrary Perswasion , will hardly relinquish it , though the best of Reasons be offered to convince them of their Error . In short , the Religion of Mankind generally is but a Self-righteousness , a Law rather of their own making than of God's appointing . There are but very few that in all things do either live or believe as the Gospel directs them : the whole World does for the most part prefer some senseless Humour before sacred Truth , and that immortal Bliss to which it would conduct them . THE END . 
A51837	----	Christs eternal existence, and the dignity of his person asserted and proved in opposition to the doctrine of the Socinians : in several sermons on Col. I, 17, 18, 19, 20, 21 verses / by the Reverend Tho. Manton. Manton, Thomas, 1620-1677. 1685 Approx. 306 KB of XML-encoded text transcribed from 129 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A51837 Wing M520 ESTC R33496 13415300 ocm 13415300 99480 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51837) Transcribed from: (Early English Books Online ; image set 99480) Images scanned from microfilm: (Early English books, 1641-1700 ; 1552:19) Christs eternal existence, and the dignity of his person asserted and proved in opposition to the doctrine of the Socinians : in several sermons on Col. I, 17, 18, 19, 20, 21 verses / by the Reverend Tho. Manton. Manton, Thomas, 1620-1677. [8], 248 p. [s.n.], London printed : 1685. Dedication signed: Tho. Jacomb. Error in paging: p. 135-150 repeated in numbering. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Person and offices. Jesus Christ -- Divinity. Socinianism -- Controversial literature. Sermons, English -- 17th century. 2003-03 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-06 Rina Kor Sampled and proofread 2003-06 Rina Kor Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion CHRISTS ETERNAL EXISTENCE , AND THE DIGNITY OF HIS PERSON Asserted and Proved . IN OPPOSITION To the Doctrine of the SOCINIANS . In several SERMONS on Col. 1.17 , 18 , 19 , 20 , 21. verses By the Reverend THO. MANTON , D. D. London , Printed in the Year , 1685. TO THE CHRISTIAN READER . HEre are presented to thy view , some of the further profitable and pious Labours of that eminent Divine Dr. Manton ; ( now with God ) : who though like a Tree full of fruit , he has already yielded much fruit , yet still more and more falls from him . Since his much to be lamented Death , two very large Volumes ( with some lesser ) of his Sermons , have been published ; which give a clear discovery to the World of his great Abilities for , and great diligence in , the Office and Work of the Ministery . Now this small piece succeeds ; which in comparison of the former , is but a poor Stripling , but as the shaking of an Olive Tree , as the gleaning Grapes when the Vintage is over . Yet let it not be rejected or slighted upon that account ; for though 't is not so bulky as they , yet ( according to its proportion ) 't is of equal value , and shews the same Head and Heart which they do . My Pen , ( upon this opportunity , ) would fain be launching forth into the commendation of the worthy Author , but I will not suffer it ; considering , how little he needs that from any , and how much he is above it as from me . Neither will I suffer it to run out in the commending of these Sermons ; for I hope , to impartial and judicious Readers they will commend themselves , ( the best way of commending . ) I only recommend them , as judging them worthy of the perusal of all who are desirous of a fuller knowledge of our Lord Jesus . For he is the grand subject treated of in them . His Person , Offices , Works , Blesssings , are here described , asserted , vindicated , and improved . Our Redemption by his blood ; his being the Image of the invisible God , the First-born of every Creature ; his Creating and Sustaining all things ; his Headship over the Church , Prae-existence before all Created Beings , his being the First-born from the Dead , the Union of the two Natures in his Person ; his Reconciling of Sinners to God through the blood of his Cross , these are the Heads insisted upon in these Sermons , ( the Author following the Apostle , Col. 1.14 . ad 20. ) And are not these great Points ? of a very sublime nature ? containing the very vitals of Gospel Revelation ? can Ministers Preach , Print , too much of them ? can private Christian Hear , Read , Meditate too much of them ? Oh they are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of God! in which is manisfested the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold Wisedom of God ; which the Angels desire to look into : which are the wonder and astonishment of Heaven , which put such a transcendent excellency upon the knowledge of Christ. Should we not therefore thankfully receive and diligently peruse all discourses , that may clear up our light in and about these profound Mysteries . I hope the consideration hereof will make these Sermons acceptable to many gracious Souls . They all hanging upon this string , and pointing to this Argument ( of what Christ is , has done , suffered and procured for Believers , ) they are not unfitly put together , and printed by themselves , in this small volume . Several of the Points mentioned are Controversial ; for a long tract of time there has been hot disputes about them ; what Volumes pro and con have been written , both by Antient and Modern Divines about them ! but our Reverend Author does not so much concern himself in what is Polemical and Controversial , but chose rather in a plainer way ( as best suiting with Sermon-work ) , to assert and prove the Truth by Scriptural Testimonies and Arguments : and that he has done to the full . Reader , whoever thou art into whose hands these Sermons shall come , let me assure thee , they are the genuine Work of the person whose name they bear . They were copyed out from and according to his own Notes , by one who I am sure would be as exact therein as possibly he could . But how earnestly could I wish , if God had not seen it good to order it otherwise , that the Author himself might have lived to have reviewed and polished them ! ( for what hand so fit to polish the Stone as that which cuts it : ) but now what is amiss , must be left to the understanding Reader to discover , and to the candid Reader to pardon . Christian , I commit thee to God ; he bless thee , and all the Labours of his Faithful Servants ( whether living or dead ) to the promoting of thy Spiritual and Eternal good . Which he ardently desires who is , Thine to serve thee in our Lord Iesus , Tho. Iacomb . REDEMPTION BY CHRIST . SERM. I. COL . 1.14 . In whom we have redemption through his blood even the forgiveness of sins . THE Apostle in the former verse , had spoken of our slavery and bondage to Satan , from which Christ came to deliver us ; now because sin is the cause of it , he cometh to speak of our Redemption from sin : In whom we have redemption through his blood , even the forgiveness of sins . Here is I. The Author . II. The Benefit . III. The Price . The Point is this . Doct. That one Principal part of our Redemption by Christ is remission of sins . Here I shall shew you , 1. What remission of sins is . 2. The Nature of Redemption . 3. That Remission of Sins is a part , and a principal part of it . 1. What Remission of Sins is . Both terms must be explained , what sin is , and what is the forgiveness of sin . For the first . Sin is a violation of the Law of the Eternal and Living God. 1 Ioh. 3.4 . Whosoever committeth sin , transgresseth also the law , for sin is the transgression of the law . God is the Law-giver , who hath given a righteous Law to his Subjects , under the dreadful penalty of a Curse . In his Law there are two things ; the Precept and the Sanction : The precept is the Rule of our duty , which sheweth what we must do , or not do . The Sanction or penalty sheweth what God will do , or might justly do , if he should deal with us according to the Merit of our Actions : Accordingly in sin , there is the Fault and the Guilt . ( 1. ) The Fault . That man who is Gods subject , and so many ways obliged to him by his benefits , instead of keeping this Law should break it upon light Terms , and swerve from the Rule of his duty , being carried away by his own ill disposed will , and base Lusts. It is a great and heinous offence , for which he becometh obnoxious to the Judgment of God. ( 2. ) The Guilt : which is a liableness to punishment , and that not ordinary punishment , but the vengeance of the eternal God , who every moment may break in upon us . Where there is sin , there will be guilt ; and where there is guilt , there will be punishment , unless we be pardoned and God looseneth the Chains wherewith we be bound . Secondly , Forgiveness of Sin , is a dissolving the obligation to punishment , or a freedom in Gods way and method , from all the sad and woful Consequences of sin . Understand it rightly . 1. 'T is not a disanulling the Act , as it is a natural Action ; such a fact we did , or omitted to do ; Factum , infactum fieri nequit : That which is done , cannot be undone . And therefore though it be said , Ier. 50.20 . The iniquity of Iacob shall be sought after , and the sins of Iudah , and they shall not be found ; for I will pardon them whom I reserve . Yet that must not be understood as if God would abolish the Action , and make it , as if it had never been , for that is impossible . But he would pass by , and overlook it as to punishment . 2. Nor is it abolished as a faulty or criminal Action , contrary to the Law of God , the sins we have committed are sins still , such actions as the Law condemneth . Forgiveness is not the making of a fault to be no fault ; an accused person may be vindicated as Innocent , but if he be pardoned , he is pardoned as an offender . He is not reputed as one that never culpably omitted any duty , or committed any sin , but his fault is forgiven upon such termes as our offended Governour pleaseth . I will be merciful to their unrighteousness , and forgive all their sins , Heb. 8.12 . They are pardoned as sins . 3. Nor is the merit of the sinful Act lessened : In it self it deserveth condemnation to punishment . Merito operis , it is in its self damnable , but quoad eventum , Rom. 8.1 . There is no condemnation to them that are in Christ Iesus , &c. Because the grace of the Gospel dischargeth us from it , we must still own our selves deserving the wrath of God , which maketh for our constant Humiliation and admiration of grace : So that he that is pardoned , still deserveth punishment . 4. It remaineth therefore that forgiveness of sin , is a dissolving the obligation to punishment , or passing by the fault , so as it shall not rise up in Judgement against us to our confusion or destruction : The fault is the sinners Act , the punishment the Judges , which he may forbear on certain Termes stated in the Law of Grace . He passeth by the fault so far , that it shall not be a ground of punishment to us . I prove it 1. From the nature of the thing : For there is such a Relation between the fault and the guilt , the sin and the punishment , that the one cannot be without the other : There can be no punishment without a preceding fault and crime : Therefore if the Judge will not impute the fault , there must needs be an immunity from punishment , for the cause being taken away , the effect ceaseth ; and the sin committed by us , is the Meritorious cause of punishment . If God will cover that , and overlook it , then forgiveness is a dissolving the obligation to punishment . 2. From the common Rule of speaking used among men ; for surely the Scripture speaketh intelligibly . Now in the common way of speaking , he cannot be said to forgive or remit a fault , that exacteth the whole punishment of it . How can a Magistrate be said to forgive an offender , when the offender beareth the punishment , which the Law determineth ? And what do men pray for to God , when they pray for the forgiveness of sins , but that they may be exempted from the punishment which they have deserved . 3. It would seem to impeach the Justice and Mercy of God , if he should exact the punishment where he hath pardoned the offence . His Iustice , to flatter men with hopes of remitting the Debt , where he requireth the payment . His Mercy , in making such fair offers of Reconciliation , when still liable to his vindictive Justice ; there may be indeed effects of his Fatherly Anger , but not of his vindictive wrath . 4. The Phrases , and way of speaking in Scripture by which forgiveness of sin is set forth , shew , God doth blot out our sins ; Psal. 51.2 . Wash me throughly from my iniquity , and cleanse me from my sin . And cover them ; Psal. 32.1 . Blessed is he whose transgression is forgiven , whose sin is covered . To cast them behind his back ; Isa. 38.17 . Thou hast cast all my sins behind thy back . And cast them into the bottom of the Sea ; Micah 7.19 . Thou wilt cast all their sins into the depth of the Sea. To remember them no more ; Ier. 31.34 . I ●ill forgive their iniquity , and I will remember the●r sin no more . By such emphatical Metaphors doth it express Gods free and full forgiveness , if we seriously enter into his Peace : And do clearly shew , that if God punisheth sins , he doth remember them ; if he avenge them , he imputeth them ; if they are brought into the Judgement against us , they are not covered ; if he searcheth after them , he doth not cast them behind his back : If he bringeth them into light , he doth not cast them into the depths of the Sea : Much more if he punish us for them . Secondly , The Nature of Redemption . What is Redemption by the blood of Christ ? In opening it to you , I shall prove six things . 1. A Captivity or Bondage . 2. That from thence we are freed by a Ransom , or Price paid . 3. That none but Christ was fit to give this Ransom . 4. That nothing performed by Christ was sufficient , till he layed down his life . 5. That thence there is a liberty resulting to us . 6. That we do not actually partake of the benefit of this Ransom , till we be in Christ. 1. Our being Redeemed , supposeth a Captivity and Bondage : All men in their unrenewed Estate are slaves to sin and Satan , and subject to the Wrath of God : That we are slaves to Sin , appeareth by Scripture and Experience ; Titus 3.3 . Serving divers lusts and pleasures . Ioh. 8.34 . Whosoever committeth sin , is the servant of sin . Men imagin a life spent in vanity and pleasure , to be a very good life ; it were so , if Liberty were to be determined by doing what we list , rather than what we ought . But since it is not , Experience sheweth that they are convinced of their brutish satisfactions as mean and base , yet they cannot leave them , for that true , and solid happiness offered by Christ : Now as they are under sin , so they are under Satan , who worketh in the children of disobedience , Eph. 2.2 . and hath a great power over wicked men in the world , who fall to his share , as the Executioner of Gods Curse , and are taken captive by him at his Will and Pleasure , 2 Tim. 2.26 . This is the woful captivity and servitude of carnal men , that they fall as a ready prey into the mouth of the roaring Lion : Now for this they are liable to the Curse and Wrath of God : Therefore called children of wrath even as others , Eph. 2.3 . that is , obnoxious to his righteous displeasure and punishment : Thus were we lost in our selves under Sin , Satan , and the Wrath of God , from which we could no way free our selves , and if Grace had not opened a way for us to escape what should we have done ? 2. To recover us , there was a price to be paid by way of Ransom to God. We are not delivered from this bondage by prayer or intreaty , nor by strong hand or meer force , nor yet by the sole condescension and pity of the injured party , without seeking reparation of the wrong done ; but by the payment of a sufficient price , and just satisfaction to provoked Justice . This Price was not payed indeed to Satan who detaineth souls in slavery as a rigid usurping Tyrant , or merciless Gaoler ; ( from him indeed we are delivered by force ) but the price was paid to God. Man had not sinned against Satan , but against God , to whom it belongeth to condemn or absolve : And God being satisfied , Satan hath no power over us , but is put out of office . As the Executioner hath nothing to do , when the Judge and Law is satisfied . Now that Redemption implyeth the paying of a price is clear , because the word importeth it , and the Scripture often uses this Metaphor , Matth. 20.28 . The son of man came not to be ministred unto , but to minister ; and to give his life a ransom for many . 1 Tim. 2 : 6. Who gave himself a ransom for all , to be testified in due time . Redemption in the general , is a recovery out of our lost estate . God could have saved men by the Grace of Confirmation , but he chose rather by the Grace of Redemption . This recovery was not by a forcible rescue , but by a Ransom . Christ in recovering his people out of their lost estate , is sometimes set forth as a Lamb , sometimes as a Lion : In dealing with God , we consider him as the Lamb slain , Rev. 5.5 , 6. In dealing with Satan , and the Enemies of our salvation , he doth as a Lion recover the Prey . But why was a Ransom necessary ? Because God had made a former Covenant , which was not to be quit and wholly made void , but upon valuable consideration , least his Justice , Wisdom , Holiness , Veracity , Authority should fall to the ground . 1. The Honour of his governing Justice was to be secured and freed from any blemish , that the awe of God might be kept up in the World ; Rom. 3.5 , 6. And Gen. 18.25 . That be far from thee , to do after this manner , to slay the righteous with the wicked : and that the righteous should be as the wicked , that be far from thee : shall not the judge of all the earth do right ? If God should absolutely pardon without satisfaction equivalent for the wrong done , how should God else be known and reverenced as the Just and Holy Governour of the World ? Therefore , Rom. 3.25 , 26. 't is said , whom God hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of God : To declare I say at this time his righteousness ; that he might be just , and the justifier of him which believeth in Iesus . 2. His Wisdom : The Law was not given by God in jest , but in the greatest earnest that ever Law was given : Now if the Law should be recalled without any more ado , the Law-giver would run the hazard of Levity , Mutability and Imprudence in constituting so solemne a Transaction to no purpose . Paul was troubled when forced to retract his Word , 2 Cor. 1.17 , 18. that his word should be yea to day , and nay to Morrow : Therefore when God had said , Thus I will govern the World , he was not to part with the Law upon light Termes . 3. His Holy Nature would not permit it . There needed some way to be found out , to signifie his purest Holiness , his hatred and detestation of sin , and that it should not be pardoned without some markes of his displeasure . His soul hates the wicked , and the righteous God loveth Righteousness , Psal. 11.6 . 4. His Authority . It would be a derogation from the Authority of his Law , if it might be broken , and there be no more ado about it . Now that all the World might know , that it is a dangerous thing to transgress his Laws and might hear and fear , and do no more presumptuously , God appointed this course , that the penalty of his Law should be executed upon our surety , when he undertook our Reconciliation with God , Gal. 4.4 . 5. The Veracity and Truth of God. It bindeth the Truth of God which sinners are apt to question ; Gen. 3.5 . Hath God said ? And Deut. 29.19 , 20. We look upon the Threatnings of the Law as a vain Scare-crow , therefore for the Terror and warning of sinners for the future , God would not release his Wrath , nor release us from the power of Sin and Satan , which was the consequent of it , without a price and valuable compensation . Thirdly , None was sit to give this ransom but Jesus Christ , who was God man : he was man to undertake it in our name , and God to perform it in his own strength : a man that he might be made under the Law , and humbled even to the death of the Cross for our sakes , and all this was elevated beyond the worth of created actions and sufferings by the divine nature which was in him , which perfumed his humanity and all done by it , and in it . This put the stamp upon the mettal , and made it current Coin , imposed an infinite value upon his finite obedience and sufferings . By taking humane Nature a price was put into his hands to lay down for us , Heb. 10.15 . and His divine Nature made it sufficient and responsible , for it was the Blood of God , Acts 20.28 . Feed the Church of God , which he hath purchased with his own Blood. And Heb. 9.13 . For if the Blood of Bulls and Goats , and the ashes of an Heifer , sprinkling the unclean , sanctifyeth to the purifying of the Flesh ; how much more shall the Blood of Christ who through the spirit offered himself without spot to God , purge your Conscience from dead works to serve the Living God. It was that Flesh and Blood which was assumed into the unity of his person ; as a slip or branch grafted into a stock is the branch of the stock , and the fruit of it is the fruit of the stock . A naked Creature without this Union , could not have satisfied the Justice of God for us : This made his blood a precious blood , and his obedience a precious obedience . In short God-man the Son of God , and the Son of Adam , was he that Redeemed us . So in short there were different parties to be dealt with before the fruit of Redemption could be obtained . God , Satan , Man ; God was an Enemy that could not be overcome but must be reconciled ; Satan was a usurper and was to be vanquished with a strong hand ; Man was unable and unwilling to look after the fruits of Redemption , and our obstinacy and unbelief could onely be overcome by the Spirit of Christ. Fourthly , Nothing performed by Christ could be a sufficient ransom for this end unless he had crowned all his other actions and sufferings , by laying down his life and undergoing a bloody and violent death . This was the compleating and crowning act . Partly to answer the Types of the Law , wherein no Remission was represented without a bloody sacrifice . Partly from the nature of the thing , and the fulness of the satisfaction required untill all that was finished , Iohn 8.20 . death was that which was threatned to sin , death was that which was feared by the sinner . Many ignorant people will say the least drop of Christs blood was enough to save a thousand Worlds , if so his circumcision had been enough without his death , but Christ is not glorified but lessened by such expressions . Surely his death was necessary or God would never have appointed it , his bloody death suited with Gods design . Gods design was to carry on our recovery in such a way as might make sin more hateful , and obedience more acceptable to us . 1. Sin more hateful by his Agonies , Blood , Shame , death , no less remedy would serve the turn , to procure the pardon and destruction of it , Rom. 8.3 . By sin he condemned sin in the flesh , that is by a sin offering . God shewed a great example of his wrath against all sin by punishing sin in the flesh of Christ , his design was for ever to leave a brand upon it , and to furnish us with a powerful mortifying argument against it , by the sin-offering and ransom for souls . Surely it is no small matter for which the Son of God must dye ! At Golgotha , sin was seen in its own colours . There he shewed how much he hateth it , and loveth purity . Secondly , To commend obedience : Christs suffering death for the sin of man at the command of his Father , was the noblest piece of Service , and the highest degree of Obedience that ever could be performed to God ; beyond any thing that can be done by Men or Angels . There was in it so much love to God , Pity to Man , so much Self-denial , so much Humility and Patience , and so much Resignation of himself to God , who appointed him to be the Redeemer and Surety of Man , to do this office for him , as cannot be parallel'd . The great thing in it was obedience ; Rom. 5.14 . By the obedience of one shall many be made righteous . So ' Phil. 2.7 . God was not delighted in mere blood , but in blood offered in obedience . All his former actions together with his Death and Sufferings make but one intire Act of eminent obedience ; but his painful and cursed death so willingly and readily undergone , was the crowning Act. The formal reason of the merit , was that Christ came to fulfil the will of God ; by which will we are sanctified . Heb. 10.10 . therefore his death was necessary . Fifthly , From this Ransom and act of Obedience , there is a Liberty resulting unto us , for the redeemed are let go , when the ransom is paid . Now this Liberty is a freedom from sin that we may become the Servants of God , Rom. 6.22 . Being made free from sin ye became servants of righteousness . Christ came not to free us from the duty of the Law , but the penalty and Curse thereof ; to free us from the duty of the Law , is to promote the Devils Interest . No , he freed us from the Wrath of God that we may serve him chearfully , to establish Gods Interest upon surer and more comfortable Terms , to restore us to Gods favour and service : To Gods favour by the pardon of sin , to his service by writing his Laws on our Hearts and Minds . Sometimes our Redemption from the Curse is spoken of , Gal. 3.13 . Christ hath redeemed us from the curse of the law being made a curse for us . Sometimes our Redemption from Sin. Tit. 2.14 . Who gave himself for us , that he might redeem us from all iniquity . And so by consequence from the power of the devil , which is built on the curse of the Law , and reign of Sin. Satans power over us doth flow from the sentence of the condemnation pronounced by the Law against sinners , and consists in that dominion sin hath obtained over them : If the curse of the Law be disanulled , and the power of sin broken , he is spoiled of his Power , Col. 2.14 , 15. Blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to his cross . And having spoiled principalities and powers , he made a shew of them openly triumphing over them . Sixthly , That we are not partakers of this Liberty , nor of the benefit of this Ransom , till we are in him , and united to him by Faith ; for the Text saith , in whom we have redemption by his blood . Certainly we must be turned from Satan to God , before we are capable of receiving the forgiveness of sins ; Acts 26.18 . We do not actually partake of the priviledges of Christs Kingdom , till we be first his Subjects : Who hath delivered us from the power of Satan , and hath translated us in the kingdom of his dear Son ; in whom we have redemption through his blood , the forgiveness of sins . Christ and his people are an opposite state to the Devil and his Instruments : while we are under the opposite power , we belong not to Christ ; and the priviledges of his Kingdom belong not to us : but as soon as we are translated , and put into another estate , then we have the first priviledge , remission of sins . Look as in the fall , there was sin before guilt ; so in our reparation , there must be conversion , Renovation , or Repentance , before Remission : We are first effectually called or sanctified , and then justified and glorified . Mans recovery to God is in the same method in which he fell from him . It is first brought about by a new nature , and communication of life from Christ. He regenerateth , that he may pardon , and he pardoneth that he may farther sanctifie , and make us everlastingly happy . Thirdly , That remission of sins is a part , and a principal part of Redemption . I. How is it a part or fruit of Redemption ? I Answer , Redemption is taken either for the Impetration , or Application . 1. The Impetration or laying down the price , that was done by Christ upon the Cross. So it is said , Heb. 9.12 . Christ by his own blood obtained eternal redemption for us . Then was God propitiated , the deadly blow given to the Kingdom and Power of the Devil , and the Merit and Ransom interposed , by the virtue of which we are pardoned ; the obtained redemption and remission of sins is a fruit flowing from it , and depending upon it as an effect upon the cause . 2. The Scripture considers Redemption in its Application . Besides laying down the price there is an actual deliverance and freedom by virtue of that price . This is either begun or compleat : The compleat redemption , or freedom from sin and misery is that which the Godly shall enjoy at the last day . Rom. 8.23 . We which have the first fruits of the spirit , even we our selves groan within our selves , waiting for the adoption , to wit , the redemption of our body . Eph. 4.30 . Grieve not the holy spirit of God , whereby ye are sealed unto the day of redemption . Eph. 1.14 . In whom also after ye believed ye were sealed with that spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession . The inchoate , or begun deliverance , is that measure of deliverance , which believers enjoy now by Faith ; which consists of two parts ; Iustification and Sanctification . Sanctification , 1. Pet. 1.18 . Tit. 2.14 . Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works . When we are free from the power and weight of sin . Iustification ; so it is in the Text , and Eph. 1.7 . When sin is freely pardoned , and our debt cancelled , and we are delivered from evil and wrath to come . II. As it is a part , so it is a principal part . This will appear , if you consider the evil we are freed from . As 1. The power of the Devil is destroyed : All the advantage which he hath against us is as we are sinners , guilty sinners before God : For we are put into his hands when we have forfeited the protection of our righteous Lord ; but forgiveness of sins gives us a release from him , Acts 26.18 . When Christ came to procure it , he destroyed the devils Power ; when we are converted we are interessed in the priviledge . 2. The reign of sin is broken : for sanctifying Grace is inseparable from pardoning Grace ; yea , I will venture to say , that the gift of the sanctifying Spirit is a part of our pardon , executed and applyed for a part of the punishment of sin was spiritual death , or the loss of Gods Image ; Col. 2.13 . He hath quickned you together with Christ having forgiven all your trespasses . When God pardoneth , he sanctifieth and createth us anew , that we may be fit for his service ; so that we are renewed by the Spirit , as well as recovered out of the s●ares of the devil . 3. We are eased of tormenting fears in a great measure . Man can have no firm peace and comfort in his own soul , while sin remaineth upon him , our case is dangerous , whether we be sensible of it or no ; because our condition is not to be valued by our sense and feeling , but by the sentence of the Law of God , which we have broken and violated ; if there be any difference in the case , the more insensible we are , the more miserable : The generality of men indeed are senseless and careless , put far away the evil day from them , and so make light work of reconciling themselves to God , but are they the more safe for this ? No , if they will dance about the brink of Hell , and go merrily to their execution , it argues not their safety , but their stupidness : The thoughts of danger is put off when the thing it self is not put away ; but if they be serious they cannot be without trouble . Rom. 1.32 . Knowing the judgement of God , they conclude that they that do such things are worthy of death . The very light of Nature will revive many unquiet thoughts within them . The justice of the supream Governour of the World will still be dreadful to them , whose law they have broken , and whose wrath they have justly deserved . They may lull the soul asleep by the stupifying potion of carnal Delights , and while Conscience is asleep , please themselves with stoln waters , and bread eaten in secret , which is soon disturbed by a few serious and sober thoughts of the world to come . God is offended , and what peace can they have ? 4. Death is unstinged . That 's the usual time when Convictions grow to the height , and the stings of an awakened Conscience begin to be felt , 1 Cor. 15.28 . Then the thoughts of Death and Judgement to come , are very terrible to them : and men begin to see what it is to bear their own sins , and how happy they are , who are sure of a pardon . 5. The obligation to Eternal punishment ceases : Pardon is dissolving and loosing that obligation . Now the punishment is exceeding great ; Hell and damnation are no vain Scare-crows . Eternity makes every thing truly great ! the poena damni , an everlasting separation from the comfortable presence of the Lord , Matth. 25.41 . Go ye cursed . Luk. 13.27 . Depart ye workers of iniquity . When God turned Adam out of Paradise his case was very sad , but God took care of him in his Exile , made him Coats of skin , gave him a day of Patience , afterwards promised the seed of the woman , who should recover the lapsed estate of mankind , intimated hopes of a better Paradise . That estate therefore is nothing comparable to this , for now man is stripped of all his comforts , sent into an endless state of Misery , whence there is no hopes of ever changing his condition . So for the poena sensus , the pain , Mark 9.44 . Where their worm never dieth and their fire is never quenched . The worm , is the worm of Conscience , reflecting on past folly and disobedience . See here a man may run away from the rebukes of Conscience by many shifts ; sleeping , sporting , distracting his Mind with a clutter of business ; but there , not a thought free , but is always thinking of slighted means , abused mercies , wasted time , the offenses done to a merciful God , and the curse wherein they have involved themselves : the fire is the wrath of God , or these unknown pains that shall be inflicted on body and soul , which must needs be great when we fall into the hands of the living God! If a little mitigation , a drop to cool your Tongue , be thought a great matter , oh what a blessedness is it , to be freed from so great an evil ! Perhaps you coldly entertain the offer of a pardon now , but then to be freed from wrath to come , oh blessed Jesus ! 1 Thes. 1.10 . 2. The good depending on it , Luk. 1.77 . To give us the knowledge of salvation by the remission of sins . Eternal life dependeth on it , for you are not capable of enjoying God , till his wrath be appeased . As all evil was introduced by sin , so all happiness by pardon . This is an initial blessing , which maketh way for the rest . VSE . Of Exhortation : To perswade you to seek after this benefit : All of us once needed it , and the best of us till we are wholly freed from sin , still need it . 1. We all of us once needed it ; for we are not onely criminal persons liable to condemnation , but actually condemned in the sentence of Gods law , Ioh. 3.18 . He that believeth not is condemned already . Now should not a condemned man make means to be pardoned , and should not we accept of Gods terms especially when there is but the slender thred of a frail life between us and execution ? He that securely continues in his sins , despiseth both the curse of the Law , and the grace of the Gospel . Oh consider , nothing but a pardon will serve the turn , not forbearance on Gods part , not forgetfulness on yours . 1. Not forbearance of the punishment on Gods part : God may be angry with us , while he doth not actually strike , as the Psalmist saith , Psal. 7.11 , 12 , 13. God is angry with the wicked every day , if he turn not , he will whet his sword . He hath bent his bow and will make it ready . God who is a righteous Judge , will not dispense with the offences of wicked men , by which he is continually affronted and provoked : though in the day of his patience he doth for a while spare , yet he is ready to deal with them cominus , hand to hand ; for he is sharpening his sword , eminus at a distance , for he is bending his bow . The Arrow is upon the string , and how soon he may let it fly we cannot tell . We are never safe till we turn to him , and enter into his Peace , and so the obligation to punishment be dissolved . 2. On our part ; our senseless forgetfulness will do us no good . Carnal men mind not things which relate to God , or the happiness of their immortal Souls , but they are not happy that feel least troubles , but they that have least cause . A benummed Conscience cannot challenge this blessedness , they put off the thoughts of that which God hath neither forgiven nor covered ; and so do but skin the wound , till it festers and rancle into a dangerous sore ; our best course is to see we be justified and pardoned . 2. The best of us still need it , partly because though we be justified , and our state be changed , yet renewed sins need a new pardon . We are still sinning against God , either we are omiting good , or committing evil , what will we do if we be not forgiven ? renewed sins call for renewed repentance : We do not need another Redeemer , or another Covenant , or another Conversion , yet we do need renewed Pardon . Partly , because our final sentence of pardon is not yet passed , nor shall be passed till the last Judgment , Act. 3.19 . Repent ye therefore and be converted , that your sins maybe blotted out , when the times of refreshing shall come from the presence of the Lord. We are now pardoned and justified constitutively by the tenour of the New Covenant , and there by description . The sincerity of our Faith and Repentance is not presently evident ; it is possible , but difficult to know that we are sincere penitent Believers ; but at last when our pardon is actually pronounced by our Judges mouth sitting on the Throne , then all is clear , evident , plain and open . And partly because daily infirmities call for daily repentance . We do not carry our selves with that gravity and watchfulness , but that we need to cry for pardon every day . SERMON . II. COL . 1.15 . Who is the Image of the invisible God , the first born of every creature . THE Apostle having mentioned our Redemption , doth now fall upon a Description of the Redeemer . He is set forth by two things : First , His Internal Relation to God. Secondly , By his External relation to the Creature . Doct. It is a great part of a Believers work to have a deep sense of the Redeemers excellency imprinted upon his Mind and heart . Here I shall shew , I. How it is set forth in this verse . II. Why this should be much upon our minds and hearts ? I. How it is set forth in this Scripture . 1. That he is the Image of the invisible God. 2. The first-born of every Creature . For the first Expression , there I shall consider , 1. What belongs to an Image . 2. In what respects Christ is the Image of God. 3. How he differeth from other persons . 1. What belongeth to an Image , and that all this is in Christ. In an Image there are two things , impression and representation ; both are in Christ. There is a divine impression upon him , and he doth represent God to us . 1. For impression : There is ( 1. ) Likeness ; for an Image must be like him whom it representeth . An artificial Image of God , or such as may be made by us , is forbidden upon this account , Isa. 40.18 . To whom then will ye liken God ? or what likeness will ye compare unto him ? what is there among all the Creatures that can be like such an infinite and almighty essense ? or by what visible shape or figure would they represent or resemble God. ( 2. ) Deduction and derivation : The Image is taken from him whom it is intended to represent , it is not some casual similitude between two men that have no reference or dependance one upon another ; but such as is between a father and his onely begotten Son ; as it is said of Adam , Gen. 5.1 . He begat a son in his own Image , and so it is verified in Christ because of his Eternal Generation . Like him , because begotten of him . ( 3. ) There is not a likeness in a few things , but a compleat and exact likeness , so Christ as the second person is called , Heb. 1.3 . The express image of his person . There is not onely likeness but equality . God cannot make a creature equal to himself , nor beget a Son unequal to himself . 2. Representation : For an Image it serveth to make known and declare that thing whose Image it is : If light produce light , the light produced doth represent the light & glory producing ; & the more perfect and immediate the production is , the more perfect is the resemblance ; a lively expression of the pattern and exemplar . And this is the reason why the word ( invisible ) is added , because God who in his own Nature is invisible , and incomprehensible to man , revealeth himself so far as is necessary to Salvation , to us by Christ : Visible things are known by their visible Images with more delight , but not with more accuracie . The Image is not necessary to know the thing ; but here it is otherwise , we cannot know God but by Christ , Ioh. 1.18 . No man hath seen God at anytime , the onely begotten son which is in the bosom of the father he hath declared him . God is invisible , and incomprehensible by any but Jesus Christ , who being his onely Son , and one in essence with the Father , he doth perfectly know him , and reveal unto mankind all that they know of him . Thus you see what belongs to an Image . 2. In what respects Christ is the Image of God. ( 1. ) In respect of his Eternal Generation . So , Christ is the express Image of his ' Person : not substance , but subsistence : We do not say that Milk is like Milk , nor one Egg like another , because they are of the same substance ; so Christ is not said to be of the same substance , but of the same subsistence . He is indeed of the same substance with him whom he doth resemble , but the Image is with respect to the subsistence ; so he resembleth the father fully and perfectly . there is no perfection in the Father , but the same is in the Son also ; he is Eternal , Omnipotent , Infinite , in Wisdom , Goodness and Power . ( 2. ) As God Incarnate , or manifested in our flesh : so the perfections of the Godhead shine forth in the Man Christ Jesus , in his Person , Word and Works . 1. In his person : They that had a discerning eye might see something divine in Christ , Iohn 1.14 . We beheld his glory , as the glory of the onely begotten of the Father . There is the as of similitude , and the as of congruity , as if a mean man taketh state upon him , we say he behaveth himself as a King , but if we say the same of a King indeed , we mean he behaveth himself King-like , that is becoming the Majesty of his High calling . So we beheld his glory as , &c. that is such a glory as was sutable and becoming Gods only Son : So Christ was angry with his Disciples because they were too importunate to see the Father , though they saw him ordinarily , conversing with him : Iohn 14.7 . If ye had known me ye should have known my Father also , and from henceforth ye know him and have seen him . The F●ther is no otherwise to be known , but as he hath revealed himself in Christ , and having seen and known Christ , who was his Image , they might both see and know him : and when Philip saith , shew us the Father and it sufficeth us ; this will convince us all without farther argument ; Christ answereth , verse 9. He that hath seen me hath seen the Father . They might see the Fathers infinite power acting in him , his wisedom teaching by him , his goodness in the whole strain of his life : so that in Christ becoming Man , God doth in and by him , represent all his own Attributes and Properties ; his Wisdom , Goodness and Power . 2. In his Word : where God is revealed to us savingly , so as we may be brought into Communion with him , so it is said , least the light of the glorious Gospel of Christ , who is the Image of God , should shine unto them , 2 Cor. 4.4 . As God shineth forth in Christ , so doth Christ shine forth in the Gospel : there we have the Record of his Doctrine , Miracles , and the end for which he came into the World ; and this is the great instrument by which the virtue and power of God is conveyed to us , for the changing of our hearts and lives , 2 Cor. 3.18 . ' Beholding the glory of the Lord as in a glass , we are changed into his Image and likeness from glory to glory . Some sight of God we must have , or else we cannot be like him : the knowledge or sight of God , with mortal or bodily eyes is impossible , the external manifestations and representations in the creature is imperfect , and sufficeth rather for Conviction , then Coversion , or to leave us without excuse , then to save the soul , Rom. 12.1 . ( they have not the excuse of faultless ignorance . ) To know him in the Law , or Covenant of works doth but work wrath , Rom. 4.15 . or revive in us a stinging sense of our hopeless condition . To know him in Person , or to see his glorious works , or hear his glorious words , was a priviledge vouchsafed but to few , and to many that made no good use of it ; therefore there is onely reserved his Word , to bring us into Communion with God. Or the glass of the Gospel to represent the glory of the Lord , that we may be changed into his likeness from glory to glory . There the knowledge of God is held out powerfully in order to our Salvation . 3. His Works : All which in their whole tenure and contexture shewed him to be God man. If at any time there appeared any evidence of humane weakness , least the World should be offended and stumble thereat , he did at the same time give out some notable demonstrations of his divine power : when he lay in a manger at his birth a Star appeared , and Angels proclaimed his birth to the Shepherds : When he was swadled as an Infant , the Wise men came and Worshipped him : When he was in danger of suffering Shipwrack , he commanded the Winds and the Waves , and they obeyed him : When he was tempted by Satan he was Ministred unto by Angels : Matth. 4.11 . When they demanded Tribute for the Temple , a Fish brought it to him , Matth. 17.26 . When he was deceived in the Fig-tree , ( which was an infirmity of humane ignorance ) he suddainly blasted it , discovering the glory of a divine power : When he hanged dying on the Cross , the Rocks were rent , the Graves opened , the Sun darkned , and all nature put into a rout . Though he humbled himself to purchase our Mercies , yet he assured our Faith by some emissions and breakings forth of his divine power : Well then , though it be our duty to seek and find out Gods track and foot print in the whole Creation , and to observe the impressions of his Wisedom , Goodness , and Power , in all the Saints ; especially this is our duty to admire his Image in Jesus Christ ; for his humanity , the perfections of the Godhead shine forth in the highest lustre . What ever perfection we conceive to be in his Person , Word or Works , the same may we conclude to be in the Father also . Did the Winds and Seas obey Christ ? The whole Creation is at the beck of God , did Christ shew himself to be the wisdom , goodness and power of God , surely God is infinitely Wise ! Was Christ Holy and undefiled , surely so is God , light in whom is no darkness at all : Was Christ Loving , Pityful , and Compassionate , not abhorring the most vile and miserable , whether in Soul or Body , that came to him for relief , surely God is Love , and he will not be strange to those that seek him in Christ. 3. How he differeth from other persons : For the Saints also are made after the Image of God , Col. 3.10 . And have put on the New Man which is renewed in knowledge after the Image of him that created him , Eph. 4.24 . And that ye put on the New man which after God is created in Righteousness and true Holiness ? I answer , There is a great difference between the Image of God in Man , and the Image of God in Christ. 1. Man resembleth God but imperfectly , Man was made , and is new made after the Image of God , but with much abatement of this high perfection which is in Christ , for he hath all the substantial perfection which his Father hath . In other Creatures , there is some resemblance but no equality , other Creatures are made like God , but he is begotten like God. 2. It is derivative from Christ : God would recover man out of his lapsed estate , by setting up a pattern of Holiness in our Nature , Rom. 8.29 . Whom he did foreknow he also did predestinate to be conformed to the Image of his Son , that he might be the first-born among many Brethren . None was fit to restore this Image of God that was lost , but God Incarnate , for thereby the glory of God was again visible in our Nature ; God is a pure Spirit , and we are Creatures , that have indeed an immortal Soul , but it dwelleth in Flesh , therefore to make us like God , the Word was made flesh , that he might represent the perfections of God to us , and commend holiness by his own example . Secondly , The next thing ascribed to Christ is , that he is the first born of every Creature , that is , born of God before any Creature had a being ; or begotten of the Father of his own proper Essence , and equal with him before any thing was created : and brought forth out of nothing . But here , the Adversaries of the Eternal Godhead of Christ , triumph , and say , the first born of the Creatures is a Creature , one of the same kind . I Answer , if we grant this that they alledge they gain nothing , for Christ had two Natures , he was God , Man , as God he is the Creator , not a Creature ; for the Apostle proveth , that by him all things were made : but as Man so he is indeed a Creature : This double consideration must not be forgotten , Rom , 1.3 , 4. Our Lord Jesus Christ was made of the Seed of David according to the Flesh , but declared to be the Son of God , with power according to the Spirit ; therefore we must distinguish between Christ and Christ , what he is according to the Spirit , and what he is a according to the flesh . 2. I answer , That Metaphors must be taken in the sense in which they are intended ; now what is the Apostles intention in giving Christ the Appellation of the First-born . Four things are implyed by this Metaphor . 1. Identity of Nature . 2. Likeness of Original . 3. Antiquity . 4. Dignity . Nothing else can be insinuated into the mind of man by such a form of speech , but Identity and sameness of nature between the brethren which is true as to Christs humanity , Heb. 2.14 . For ●smuch then as the children are partakers of Flesh , and blood , he also took part of the same , or else sameness of stock , which is true also ; fo● the same reason , Heb. 2.11 . For both he that sanctifieth , and they who are sunctified are all of one , for which cause he is not ashamed to call them Brethren , or priority of time , for the first born is before all the rest , or else , dignity authority and preheminence : Now which of these doth the Apostle intend , the two last : The preexistence of Christ before any thing was made as appeareth by this reason , v. 16. For by him all things were made , whether they be in heaven or in earth ; And also his Dignity and Authority above them , as appeareth by the frequent use of the word . For the first-born in Families had Authority over the rest : When Iacob had got the Birth-right this was a part of Isaacs blessing , Gen. 27.29 . Let people serve thee and Nations bow down to thee , be Lord over thy brethren , and let thy mothers sons bow down to thee . Soveraignty was implyed in the Birth-right , so David is called the first-born of the Kings of the earth , Psal. 19.27 . as the most glorious amongst them . So here nothing else is intended but that Christ is in time and dignity before all Creatures . Thirdly , Though Christ be called the firstborn of every Creature , it doth not imply that he is to be reckoned as one of them , or accounted a Creature . It is true , when he is said Rom. 8.29 . That he is the first-born among many brethren , it implyeth that he is head of the renewed estate , that he and all new creatures are of the same kind , allowing him the dignity of his rank and degree , for God is his God , and their God , his Father and their Father : but here it is not the first-born amongst the creatures , but the first-born of every creature . And for farther confirmation , here is not Identity of Nature , for he is not at all of the same nature with the Angels , those Principalities and Thrones , Dominions and Powers spoken of in the next verse , nor issued of the same stock with any of them : mark , he is called the first-born , not first created , which must be understood of his divine nature , and eternal Generation of the Father before all creatures . The creatures are not begotten and born of God ▪ ●ut made by him : so Christ is primogenitus , that unigenitus the first-born , that onely begotten . In the following verse he is brought in not as a creature , but the Creator of all things . The first-born is not the cause of the rest of the Children : Peter was the first-born , yet may be a Brother to Iames and Iohn , but not a Father to them . Now all the rest of the creatures are created , and produced by him : he is not reckoned among them as one of them , he is the Image of the invisible God. 2d . Why this Excellency of our Redeemer should be so deeply impressed upon our minds and hearts ? for many reasons . 1. This is needful to shew his sufficiency to Redeem the world , the party offended is God , who is of infinite Majesty , the favour to be purchased is the Everlasting fruition of God , and the sentence to be reversed , is the sentence of Everlasting punishment . Therefore there needed some valuable satisfaction to be given to reconcile these things to our thoughts ; that we may be confident that we shall have Redemption by his blood , even the Remission of sins : there are three things that commend the value of Christs sacrifice , the dignity of his Person , the greatness of his sufferings , and the merit of his obedience . But the two latter without the former will little quiet the heart of scrupulous men : His sufferings were great but temporary and finite , the merit of his obedience much , but how shall the virtue of it reach all the World : And if he be but a meer creature , he hath done what he ought to do . I confess a fourth thing may be added Gods institution , which availeth to the end for which God hath appointed it ; but the Scripture insists most on the first , the dignity of his person , which putteth a value on his sacrifice , Act. 20 , 18. Heb. 9.13 , 14. at lest there is an intrinsick worth , this answers all objections . His sufferings were temporary and finite , but it is the blood of God ; he hath offered up himself through the Eternal Spirit . 2. To work upon our love , that Christ may have the chief room in our hearts : there is no such argument to work upon our love , as that God over all blessed for ever , should come to relieve man in such a condescending way , 1 Iohn 3.16 . Hereby we perceive the love which God hath to us in that he layed down his life for us , that very person that dyed for us was God. There was power discovered in the creation , when God made us like himself out of the dust of the ground , but love in our Redemption , when he made himself like us . The person that was to work out our deliverance was the Eternal Son of God. That God that owes nothing to man , and was so much offended by man , and that stood in no need of man , having infinite happiness and contentment in himself ; that he should come and dye for us ! hereby perceive we the love of God. When we consider what Christ is , we shall most admire what he hath done for us . Thirdly , That we may give Christ his due honour . For God will have all men to honour the Son , as they honour the Father , Iohn 5.23 . he being equal in power and glory : the setting forth of his glory , is a rent due to him , from all creatures : We are to praise him both in word and deed : in mind , and heart , and practise , which we can never do , unless we understand the dignity of his person : We are apt to have low thoughts of Christ , therefore we should often revive the considerations , that may represent his worth and excellency . Fourthly , That we may place all hope of Salvation in him , and may make use of him , to the ends which he came to accomplish : We can hardly consider the work of Redemption , but some base thoughts arise in our minds , nor entertain this mistery with due respects to the truth and greatness , and admirableness of it , whithout raising our thoughts to the consideration of the dignity of the person who is to accomplish it , Heb. 3.1 . Therefore brethren , consider the Lord Iesus the great High Priest and Apostle of our profession . Fifthly , That we may the better understand two things . 1. The Humiliation of the Son of God. 2. The way how we may recover the lost Image of God. 1. The humiliation of the Son of God : certainly he that came to Redeem us , was the brightness of his Fathers Glory , and the express Image of this Person ; now how did he humble himself ? was he not still the Image of God in our nature ? yes , but the divine glory and Majesty was hidden under the vail of our flesh , little of it did appear , and that only to those who narrowly did observe him ; the brightness of his glory did not conspicuously shine forth : was this all ? no , his dignity was lessened , there was capitis diminutio , the lessening of a mans estate or condition . As of a man degraded from the Senatorian Order to the Degree of Knight , thence to the Plebian . Thus was the Eternal Son of God lessened , less then God , as Mediator , Iohn 14.28 . My Father is greater then I. As God incarnate he took an office designed to him by God , and obeyed him in all things : They were one in essence , Iohn 10.30 . yet with respect to his Office to save Souls , he was lessened : nay not only less than God , but lesser than the Angels , Heb. 2.7 . He was made a little lower then the Angels . Not born so , but made so . Man is inferiour to an Angel as a Man in the rank and order of beings ; the Angels dye not , therefore his Incarnation and liableness to death , is a great lessening of his dignity ; so not in respect of Office only , but humane nature assumed . 2. It sheweth us how the Image of God may be recovered : If we be changed into the likeness of Christ , for he is the Image of God ; his merit should not onely be precious to us , but his example ; it is a great advantage not only to have a rule , but an example : because man is so prone to imitate , that an example in our nature maketh it the more operative : his execuse is ready at hand , we are Flesh and Blood what would you have us do ? therefore Christ came incarnate to be an example of Holiness : he had the interests of Flesh and Blood to mind , as well as we ; and so would shew that a holy Life is possible to those that are renewed by his Grace : he obeyed God in our nature , therefore in the same nature we may obey , please and glorifie God , though still in a self-denying manner : the foundation of it is layed in the new birth : the Spirit that formed Christ out of the substance of the virgin , the same Spirit is ready to form Christ in you : he maketh new creatures , so that there is not onely Christs example , but Christs power . Use 1. then let the excellency and dignity of Christs Person be more upon your minds and hearts , think often of those two notions in the Text ; that he is the Image of the invisible God , that therein you may be like him . You cannot be the Image of God so as he was , but you must be in your measure , the fullness of the Godhead dwelt in him bodily , but you must be partakers of the divine nature . He shewed himself to be the Son of God by his works , when the Jews said he blasphemed , when he said he was the Son of God , Ioh. 10.27 . If I do not the works of my Father believe me not , he allowed them to doubt of them , if he did not those works which were proper to one sent from God , certainly this is the glory of man , to be the Image of God : there is no greater perfection then to live in the nearest resemblance to his Creator : Christ is more excellent because he hath more of the Image of God upon him . 2. Consider again that he is Lord of the whole creation , and therefore calle● the first-born of every creature . Well th●n we should he subject to him , and with greater diligence apply our selves to the obedience of his Holy Laws , and use the means appointed by him to obtain the blessedness offered to us . There is in us a natural sentiment of the authority of God , and we have a dread upon our hearts if we do what he hath forbidden , but we have not so deep a sense of the authority of Christ , and play fast and loose with Religion , as fancy , and humour and interest lead us : Now from this argument you see we should honour the Son , as we honour the Father , and be as tender of his Institutions , as we are of the Commandements evident by natural light ; for he is not onely the messenger of God , but his express Image , and the first-born of every creature : Not to believe him , and obey him , and love him is to sin not only against our duty , but our remedy , and the Law of our recovery . SERMON III. COL . 1. 16. For by him were all things created that are in heaven and that are in earth , visible and invisible , whether they be thrones or dominions or principalities or powers , all things were created by him and for him . THE Apostle had told us in the former Verse , that Jesus Christ is the first-born of every Creature : The Arrians thence concluded that he himself was created out of nothing in order of time before the World : But it is not the first created of any creature , but the first-born , which noteth a precedency , not only in point of Antiquity , but Dignity ; and is as much as to say , Lord of every creature . For the first-born was the Lord of the rest , and the Title may be given either Relatively or comparatively . 1. Relatively ; when the rest are of the same stock , or have the relation of Brethren to him that hath the preheminence . So it is given to Christ with respect to new Creatures , Rom. 8.29 , That he might be the first-born among many brethren . 2. Comparatively onely : When several persons or things be compared , though there be no relation between them ; So David is called the first-born of the Kings of the earth , Psal. 89.27 . That is superior in Dignity and Honour . So here it is taken not relatively , for so Christ is primogenitus , the first-born ; that he is also unigenitus , the onely begotten : none went before , or come after him , that are so begotten of God. What he asserteth in that verse , he now proveth by the creation of all things , in this 16th . verse , and the conservation of all things , verse 17. We are now upon the first proof : Surely he that created all things , is supream Lord of all things ; or hath the right of the first-born over them . Two ways is Christ said to have a right to the Creatures : As God , and as Mediator . His Right as God , is natural and perpetual ; his Right as Mediator is by grant and donation . It is a power acquired and obtained ; his natural right is Antecedent to his actual susception of the office of Mediator ; for it comes to him by Creation . He made all , and it is fit that he should be soveraign and Lord of all ; but the other power and soverainty is granted to him , as a part of his Reward , and recompense for the sorrows of his Humiliation ; Phil. 2.9 , 10. Wherefore God also hath highly exalted him , and given him a name above every name , that at the name of Iesus every knee should bow of things in heaven and ●hings in earth and things under the earth . The Apostle speaks not of this latter now , but of the former ; his right as the onely begotten Son of God ; he is the first-born , that is , Lord of the whole Creation . And good reason , for by him were all things created that are in heaven , and that are in Earth , &c. In the words , the Creation of the World is ascribed to Christ : Take notice 1. Of the Object of this Creation . 2. Christs Efficiency about it . 1. The Object of Creation , is spoken Collectively and Distributively . 1 Collectively ; By him were all things created . 2 Distributively : They are many ways distinguished . ( 1. ) By their place : Things in heaven , and things in earth . ( 2. ) By their Nature : Things visible and invisible . ( 3. ) By their Dignity and Office : Thrones , dominions , principalities and powers : Words often used in Scripture to signifie the Angels whether good or bad . The good Angels ; Eph. 1.21 . Far above all principality and power , and might and dominion : Ep● . 3.10 . That unto principalities and powers in heavenly places might be known by the church , the manifold wisdom of God. Sometimes this Term is given to the bad Angels : We wrestle not against flesh and blood , but against principalities and powers , Eph. 6.12 . And Rom. 8.38 , Nor angels , nor principalities , nor powers . So that the meaning is , the Angelical Creatures together with their degree and dignity as well among themselves as over the lower World , of what rank and degree soever they are , they are all created by him : he insisteth more on them then on the other branches , because some cryed up the dignity of the Angels , to the lessening of the Honour and office of Christ ; and because they were the noblest and most powerful Creatures ; and if the most glorious Creatures were created by him , surely all others had their being and life from him . Well then , there is a gradation notable , in setting forth the object of the Creation . Christ made not onely things in Earth , but things in Heaven ; not onely the visible things of heaven , the Sun , Moon , and Stars ; but the invisible , the Angels : Not the lower sort of Angels onely , but the most noble and most potent Thrones , Dominions , Principalities and Powers . 2. Christs Efficiency about them ; in these words , they were created by him and for him . 1 By him ; as an equal co-operating cause , or co-worker with God the Father : Ioh. 5.19 . Whatsoever things the f●ther doth , those doth the son likewise . To bring a thing out of nothing , belongeth unto God : The distance of the Terms is Infinite , so must the Agent be : Creation is an act of Divine Power . 2 They are for him : They are by him as their first cause , they are for him as their last end . God is often represented in Scripture as first and last ; Isa. 41.4 . I the Lord the first and the last , I am ●e . Isa. 44.6 . I am the first and the last , there is no God besides me , So Isa. 48.2 . I am the first , I am also the last . Now all this is repeated and applied to Christ ; Rev. 1.17 . He said unto me , fear not , I am the first and the last , I have the keyes of death and hell . Rev. 2.8 . These things saith the first and the last , which was dead and is alive . Rev. 22.13 . I am alpha and omega , the beginning and the end , the first and the last . Now these Expressions do imply his Eternal Power and Godhead : He hath been before all things were made , and shall be when all things in the world are ended : He is the first Being , from whom all things are , and the last end to whom all things are to be referred . He is the Efficient and final cause of all the creatures . Doct. That all Creatures , Angels not excepted , o●e their very Being to Christ the Son of God , our Blessed and Glorious Redeemer . I shall take the method offered in the Text , and shew you , First , That all things were created by him . Secondly , Why the Creation of Angels is so particularly mentioned and insisted upon ? Thirdly , That all things were created for him . First , For Creation by him : This is often asserted in Scripture , Ioh. 1.3 . All things were made by him , and without him was not any thing made that was made . Iohn begins his Gospel with the dignity of Christs Person , and how doth he set it forth ? by the Creation of the World , by the Eternal Word ; and what he saith , is an answer to these questions , When was the Word ? In the beginning ; where was the Word ? with God ; what was the Word ? He was God : What did he then do ? All things were made by him : What , all without exception ? Yes , Without him nothing was made that was made : be it never so small , never so great , from the highest Angel to the smallest worm , they had all their Being from him . Two things are to be explained ; 1. How he made all things ? 2. When he made the Angels ? 1. How he made all things ? Freely , and of his own will : Rev. 4.11 . Thou art worthy , O Lord to receive honour and glory and power for thou hast created all things , and for thy pleasure they are and were created . They use three words to set forth the honour that is due to Christ for creating the World ; Glory , because of his Excellencies discovered ; Honour , which is the ascription or acknowledgement of those Excellencies ; and Power , because the invisible things of his Godhead and power are seen by the things that are made , Rom. 1.20 . For in the creating of the World , he exercised his Omnipotency , and this they do not express their Affection but his own due desert : Thou art worthy O Lord : The reason they give , is because he hath created all things for his own pleasure , or according to his own Will , not out of necessity , there was no tye upon him to make them , but onely he of his good pleasure thought fit to do so . He might have done it in another manner , or at another time , or in another order . There is nothing in the World that hath a necessary connexion with the Divine Essence , so as if God be , that must be ; nothing external commeth from God by necessity of Nature , but all is done according to the Counsel of his own Will. Some thought all created things did come forth from the Creator , by way of emanation , as Rivers flow out of their Fountain , but there is no stream floweth out of any fountain , but it was before a part of that fountain while it was in it ; but that cannot be said of any Creature in respect of God , that it was any part of God before it came out from him : Others say the Creatures came out from God by way of representation , as an Image in the glass from him that passeth by or looketh on it ; b●t before the world was made , there was no such glass to represent God : others would express it thus , that the world cometh out from God as a shadow from the body , but yet this will not fit the turn neither ; for the shadow doth not come out from the body , but follows it : because of the deprivation of light from the interposition of another body . Others say , all cometh from God as a foot-print , or tract in Clay or Sand , from one that passeth over it ; but there was nothing on which God by passing might make such an impression : What ever good intention they might have by setting forth the Creation by these expressions , yet you see they are not proper and accurate . These expressions may have their use to raise mans understanding to contemplate the excellency and Majesty of the Creator ; for they all shew his incomparable Excellency and Perfection , together with the vanity , nothingness , or smallness of the Creature , if compared with him , as great a bulk as it beareth in our eye . They are but as a Ray from the Sun , a stream from the fountain , or a drop to the Ocean ; an Image in the Glass , or a shadow to the substance , or like a foot-print of a ma● in the Clay or Sand ; and so are but certain signs leading up to the thing signified ; or Letters and Syllables out of which we may spell God. As the streams lead us to the fountain , the image to the man , the shadow to the body , or the track to the foot that made it . But the Scripture leaving those comparisons , sheweth us that the World came out from the Creator , as the Workmanship from the Artificer , the building from the Architect , Heb. 11.10 . Now every Artificer and builder worketh merely out of the Counsel of his own Will , and herein they resemble God , but onely what they do with great labour , God doth with the beck of his own Will and Word : Psal. 33.6 . By the word of the Lord the heavens were made , and all the host of them by the breath of his mouth . A bare word of his immediately created all the World ; the Heavens and Earth and all that is in them . 2. When did he make the angels ? For in the History of Moses , there seemeth to be a great silence of it . I Answer , We read Gen. 1.1 . that in the beginning , that is , when God did first set himself to create , that then he created the Heaven and the Earth ; but we read again in the 20th . Verse , that in six dayes the Lord made heaven and earth and the sea , and all that in them is . I argue that if within that compass of time , the Lord made Heaven and Earth , and all things that are in them , Angels are included in that number ; being the inhabitants of Heaven , as Men and Beasts are of the Earth , and Fishes of the Sea : As here by things in Heaven the Apostle principally understands the Angels , and by things on earth Men : Therefore as things on earth were not made , but after the earth ; so things in heaven were not created but after the heavens were created : The heavens were not created till the second day , nor perfected and fitted till the fourth . Therefore as God did furnish the Earth with Plants and Beasts before men , so did he adorn the Heaven with stars , before he filled it with Angels : for he first framed the House and adorned it , before he brought in the inhabitants . Therefore probably they were made the fourth day . Is this seemeth too short a time before the fall of the Apostate Angels , you must remember how soon man degenerated : some think he did not sleep in innocency quoting that Psal. 49.12 . Man being in honour abides not , but is like the bea●ts that perish . The word signifies a nights Lodging in an Inne ; shall no● Lodge or stay a Night : others make his fall on the next day , the Sabbath : For at the end of the sixth day , all was good , very good . The Angels fell from their first state as soon as they were Created : so short and uncertain is all created Glory . Secondly , All things were created for him ; that is , for the honour of the Son , as well as for the honour of the Father , and the Holy Ghost : Now this is necessary to be thought of by us , because there is a Justice in the case that we should return and imploy all in his service , from whom we have received all , even though it be with the denial of our nearest and dearest Inte●est . He is worthy of this Glory and Honour from us , and that we should trust upon him as a faithful Creator , in the midst of all dangers . 1. I will prove , that the gre●t●st Glory the Creature is capable of , is to serve the Will , and set forth the Praise of its Creator : for every thing that attaineth not its end is vain . What matter is it whether I be a Dog or a Man , a Beast or an Angel , if I serve not the end for which I was made ? and that is not the personal and particular benefit of any Creature , but the glory of the Creator : for God made all things for himself ; Prov. 16.4 . whether he made Beasts or Man or Angels , it was still with a respect to his own glory and service . God is independent , and self-sufficient of himself , and for himself . Self-seeking in the creature is monstrous and incongruous : 'T is as absurd , and unb●seeming , to seek its own Glory , as to attribute to its self it s own being ; Rom. 11.36 . Of him and through him , and to him are all things . Gods glory is the end of our being , and doing ; for being and doing are both from him , and therefore for him alone . Above all it concerneth man to consider this , who can glorifie God not onely objectively , by the impressions of God upon him , and passively as God will overule all his actions to his own Glory , but actively as he is the mouth of the Creation , not onely to honour God himself , but to give him the praise which resulteth from all his works : It was well s●id of a Heathen , si essem lus●inia ; If I were a Nightingal , I would sing as a Nightingal , si alauda : If I were a Lark , I would pere as a Lark . When I am a man , what should I do but know , love and praise God without ceasing and glorifie my Creator . Things are unprofitable , or mis-placed , when they do not seek or serve their end ; therefore for what use are we meet , who are so unmeet for our proper end ? Like the wood of the vine that is good for nothing , not so much as to make a pin whereon to hang any thing , Ier. 20.15 . Good for nothing but to be cast into the fire , unless it be fruitful . What are we good for , if we be not serviceable to the ends for which we were created . 2. The design of God was , that the whole Creation should be put in subjection to the word Incarnate : Not onely this lower world , wherein man is concerned , but the upper World also . Our R●●eemer who hath bought us , hath an Interest in all things that may concern us ; that they may be disposed of to his own glory , and our good and advantage : All are at the making and at the disposal of our Lord Jesus Christ : Therefore it is said , Heb. 2.10 . For whom are all things , and by whom are all things . God that frameth all things , ordereth all things to their proper end . His works are many , and some are more excellent and glorious than others , and one of the chief of them , is the salvation of man by Jesus Christ. Therefore all things are subordinated thereunto , to the Glory of the Mediator , by whom this is accomplished ; 1 Cor. 8.6 . But to us there is but one God the Father , of whom are all things , and we in him , and one Lord Iesus Christ , by whom are all things , and we by him . Thirdly , Why the Creation of Angels is so particularly and expresly mentioned ? I Answer , for three Reasons : 1. To shew the Glory and Majesty of the Redeemer . The Angels are said to excel in strength ; Psal. 103.20 . and else-where they are called Mighty Angels : This potency they have from their Creator , who giveth power and strength to all his Creatures as it pleases him ; their strength may be conceived by that instance , that one Angel in a night slew one hundred and eighty five Thousand in Senacheribs Camp. Now these potent Creatures , are infinitely inferiour to our Redeemer , by whom , and 〈◊〉 whom they were made : Though they are the most excellent of all the Creatures , yet they are his Subjects , and Ministers at his beck and command ; both by the Law of their Creation , as Christ is God : and also by the fathers donation , as he is mediator and God Incarnate : 1 Pet. 3.25 He is set down on the right hand of God , Angels , Authorities and Powers being made subject to him . And again , Eph. 1.22 . He hath set him far above all principality and power and might and dominion , and every name that is named , not onely in this world , but in that which is to come . They have a great name , but Christ hath a more excellent name than they , Heb. 1.5 . for they are all bound to worship him , ver . 6. and serve him ; for he employeth them for the defence and comfort of the meanest of his people : They are subject not onely to God , but to Christ , or God incarnate . Look , as it is the glory of Earthly Kings to command mighty and powerful subjects ; are not my princes altogether Kings , Isa. 10.8 . that so many Princes held under him as their Soveraign , and served him as their Commander ; and when God speaks of the Assyrian , he calleth him a King of Princes , Hos. 8.10 . Namely , as he had many Kings Subject and Tributary to him , so is this the Majesty of our Redeemer , that he hath these powerful Creatures the mighty Angels in his Train and retinue : These heavenly hosts make up a part of that Army which is commanded by the Captain of our Salvation . 2. This is mentioned to obviate the Errors of that Age : Both the Iews and the Gentiles had an high opinion of Spirits and Angels , as Gods Ministers and Messengers . For he doth not alwayes immediately administer the affairs of Mankind . Now as they were right in the main , as to their service , so they added much of curiosity and superstition to the Doctrine of Angels , and by their vain speculations infected the minds of many in the Christian Church , who were but newly come out from among them , insomuch that they fell to the worshipping of Angels as mediators to God. As the Apostle intimateth , col . 2.18 . Now because this was to the disparagement of Christ , the Apostles did set themselves to check this curiosity of dogmatizing about Angels , and the superstition or Idolatry of Angel-worship , thence growing apace . Now this they did , by asserting the dignity of Christs Person and Office : As Paul , Col. 2. and the Author to the Hebrews , chap. 1.2 , 3. Hath in these last dayes spoken unto us by his son , whom he hath appointed heir of all things , by whom also he made the worlds , who being the brightness of his glory , and the express Image of his person , and upholding all thing by the word of his power , when he had by himself purged our sins , sat down on the right hand of the majesty on high . It is true , Christ was sent from Heaven as the Angels are , and he came in a despicable way of appearance , to promote our Salvation and recovery , as they assumed bodies sutable to their Message ; yet his superiority and preheminence above the Angels is clear and manifest : He was not onely equal to them , but far above them , Heb. 1.3 . Seven things are observable in that verse , 1. Christ came as the Eternal Son of God ; He hath spoken unto us by his Son. When he cometh to the Angels , he sai●h , they as servants and ministring spirits . For a short while he ministred in the form of a servant in the days of his Flesh , they continue to be so from the beginning to the end of the World. 2. He was heir of all things : That is , Lord of the whole creation : They onely Principalities and Powers , 〈◊〉 certain ends , to such Persons and Places , over which Christ sets them . 3. He was the Creator of the World : By whom also he made the worlds , saith the Apostle , they are noble and divine creatures indeed , but the work of Christs hands . 4. He is the brightness of his Fathers Glory , and the express Image of his person : that is , the essential Image of God. They onely have some strictures of the Divine Majesty . 5. The upholding all things by the word of his power ; that is , the conserving cause of all that Life and Being that is in the creature . The Angels live in a continual dependance upon Christ as their Creator , and without his supporting influence , would be soon annihilated . 6. By himself he purged our sins . He was sent into the world for that great and glorious work of Mediation , which none of them was worthy to undertake , none able to go through withall , but himself alone . They are sent about the ordinary concernments of the Saints , or the particular affairs of the World ; he is the Author of the whole work of Redemption and Salvation , and they but subordinate Assistants in the particular promotion of it . 7. He sat down on the right hand of the Majesty on high . They are Spirits near the Throne of God , ever in his Presence , attending on him like Princes . God never made any of them universal and eternal King for he set Christ at his right hand , not the Angels . To sit at Gods right hand , is not only to be blessed and happy in enjoying those pleasures which are there for evermore , not onely to be advanced to the highest place of Dignity and Honour next to God ; but to be invested with a supream and universal Power above all Men and Angels . Take these , or any one of these , and he is above the Angels , though they be the most noble and excellent creatures that ever God made . 3. Because Christ hath a ministry and service to do by them . He makes use of them partly to exercise their obedience , without which they forsake the Law of their creation and swerve from the end for which they were made ; Psal. 103.20 . They do his commandments , hearkening to the voice of his word . They do whatsoever he commandeth them , with all readiness and speed immaginable , and therein they are an example to us . Matth. 6.10 . Thy will be done in earth as it is in heaven . They are our fellow-servants now in the Work , hereafter in the Recompence ; when we are admitted into one Society , under one common Head and Lord , Heb. 12.27 . who shall for ever rejoyce in the contemplation of Gods infinite Excellencies . Well then , if these Excellent creatures , so great in power , be alwayes so ready and watchful to do the Will of God and count it their honour to assist in so glorious a work as the saving of Souls , or do any other business he sendeth them about ; how should we that hope to be like the Angels in happiness , be like them in obedience also . 2. Because the Churches safety dependeth upon it . We stand in need of this Ministry of Angels . The service of the Angels is protection to the people of God , vengeance on their Enemies . 1. For protection ; Christ hath the heavenly host at his command , and sendeth them forth for the good of his People , Psal. 68.17 . The chariots of the Lord are twenty thousand , even thousands of Angels , the Lord is among them in Sinai in the holy place . Mark , that thousands of Angels are his Chariots , conveying him from Heaven to Earth , and from Earth to Heaven ; and mark , the Lord is among them ; that is , God incarnate ; for he presently speaketh of his ascending up on high . Thou hast ascended up on high , and led captivity captive , thou hast received gifts for men , ver . 18. Among them in his Holy place , that is , in heaven : It is added as in Mount Sinai ; that is , as at the giving of the Law , they were then there , and still attend on the propagation of the Gospel . For more particular Cases , see Heb. 1.14 . Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation . So Psal. 34.7 . The angel of the Lord incampeth round about them that fear him , and delivereth them . All that obediently serve and wait on God , have the promise of his protection . 2. The other part of this Ministry and Service , is to restrain and destroy the Devil and his Instruments . The Scripture often speaks of Gods executing Judgements by the Angels : Their influence doth not always personally appear , yet it is great and powerful . Though the Powers and Authorities on Earth , and their Messengers and Forces be of●en imployed against the Saints , yet the Captain of our Salvation is in Heaven , and all the mighty Angels are subject to him , and at his disposal . By this means the Prophet Elisha confirmed himself and his servant , when the King of Syria sent Chariots and Horses a great host to attacque him in Dothan , ● King. 6.14 , 15. And when his serva●t saw it early in the morning , he said , Alas my master ! what shall we do ? The Prophet answered , Verse 16. They that ●e with us , are more than they that be against us . And then Verse 17. he prayed , Lord open his eyes that he may see . And the Lord opened his eyes , and behold the mountain was full of chariots and ●orses of fire , round about Elisha . These fiery Horses and Chariots were nothing else but the Angels of God. Here is force against force , chariots against chariots , horse against horse , if we could open the eye of Faith , and shut that of Sense . We read Acts 12.23 . that an Angel smote Herod in the midst of his Pride and Persecution : The Angel of the Lord smote him . VSES . I. Let us more deeply be possessed with the Majesty of our Redeemer : He is the Creator of all things , of Angels as well as Men , and so more excellent than all the Men in the World , whether they excel in power or holiness , which the Psalmist expresseth thus , fairer than the children of men , Psal. 45.29 . But also then the most excellent and glorious Angels , he is their Creator as well as ours , head of principalities and powers , as well as of poor worms here upon Earth . Surely the representing and apprehending of Christ in his glorious Majesty , is a point of great consequence . 1. Partly , to give us matter for praise and admiration , that we may not have mean thoughts of his Person and Office ; he is a most glorious Lord and King , that holdeth the most powerful Creatures in subjection to himself . If Christians did know and consider how much of true Religion consists in admiring and praising their Redeemer , they would more busie their minds in this work . 2. Partly , To strengthen our Trust , and to fortifie us against all fears and discouragements in our service . When we think of the great Creator of Heaven and Earth , and all things visible and invisible , Angels , Men , Principalities , &c. Surely the brightness of all creature-glory should wax dim in our eyes ; Our God is able to deliver us , Dan. 18. and will , as he did by his Angel. This was that which fortified Stephen , Acts 5.55 , 56. He saw Iesus standing at the right hand of God. It is easie for him who made all things out of nothing to help us . See Psal. 121.2 . My help standeth in the name of the Lord who made heaven and earth . The Almighty Creator , Ruler and Governour of the World , what cannot he do ! As long as I see those glorious monuments of his power standing , I will not distrust he can afford me seasonable help by his Holy Angels through the intercession of his Son who hath assumed my Nature . 3. Partly , To bind our duty ; all Creatures were made by him and for him , therefore we should give up our selves to him , and say with Paul , Acts 27.23 . His I am and him I serve . His by Creation and redemption , therefore every thing we have and do , ought to have a respect to his glory & service . There is ● variety of Creatures in the World , of different kinds and different excellencies : In the whole and every kind there is somewhat of the glory of God and Christ set forth . Now this should strike our hearts ? shall we onely who are the persons most obliged , be a disgrace to our Lord both Creator and Redeemer , when the good Angels are so ready to attend him at his beck and command , and that in the meanest services and ministries . Shall poor worms make bold with his Laws , slight his doctrine , despise his benefits ? Heb. 2.2 , 3. If the word spoken by angels was stedfast , and every transgression and disobedience received a just recompense of reward , how shall we escape if we neglect so great salvation . 4. And lastly , to make us more reverend in our approaches to him , for he sits in the Assembly of the Gods , the holy Angels are round about him . Psal. 138.1 . Before the Gods will I sing praise to thee : That is , in the presence of the holy Angels ; 1 Cor. 10.10 . Eccl. 5.6 . Suffer not thy mouth to cause thy flesh to sin , neither say thou before the angel that it was an Error . The Angels in heaven observe our behaviour in Gods worship ; what vowes we make to God , what promises of obedience . But above all , there is our glorious Redeemer himself , Heb. 12.28 , 29. with what reverence and godly fear should we approach his Holy Presence . II. Use. Is to quicken us to Thankfulness for our Redemption ; that our Creator is our Redeemer . None of the Angels did humble himself as Christ did do , to do so great a piece of service , and yet he is far above them . There is a congruity in it , that we should be restored by him , by whom we were made : but he made the Angels as well as men , but he did not restore them . No , they were not so much as in a condition of forbearance and respite : he assumed not their nature , he created all things , but he redeemed mankind . His delights were with the sons of men ; he assumed our nature , and for a while was made a little lower then the Angels , Heb. 2.9 . We cannot sufficiently bless God for the Honour done to our Nature in the person of Christ , for it is God incarnate that is made head of Angels , Principalities and Powers . God in our nature , whom all the Angels are called upon to adore and worship . The devil sought to dishonour God , as if he were envious of mans happiness , Gen. 3.8 . God doth know that in the day that ye ●at thereof ye shall be a● Gods. And he fought to depress the nature of man , which in innocency stood so near to God , now that his humane nature should be set so far above the Evangelical , in the person of Christ , and be admitted to dwell with God in a personal Union ; this calleth for our highest love and thankfulness . III. Use. Is an encouragement to come to Christ for sanctifying and renewing Grace . I have three Arguments . 1. The Person to whom we come : To whom should we come , but to our Creator , God infinitely Good , Wise and Powerful . The creation sheweth him good , and whatever is good in the Creatures , is wholly derived from his goodness : It is but like the odour of the sweet Ointments , or the perfume that he leaveth behind him where he hath been , Iam. 1.19 . He is infinitely wise when he created and setled the World. He did not jumble things in a Chaos and confusion , but setled them in a most perfect order and proportion . Which may be seen , not only in the Fabrick of the World , but in the disposition of the parts of Mans Body ; yea or in any Gnat or Fly. Now cannot he put our disordered souls in frame again ? If the Fear of God be true Wisdom , to whom should we seek for it , but from the Wise God ? His Infinite Power is seen also in the Creation , in raising all things out of nothing . And if a Divine Power be necessary to our Conversion , to whom should we go , but to him who calleth the things that are not , as though they were , Rom. 4.17 . According as his divine power hath given unto us all things that pertain unto life and godliness , 2 Pet. 1.7 . 2. From the work it self , which is a new Creation , which carrieth much resemblance with the old ; Eph. 2.10 . For we are his workmanship created in Christ Iesus unto good works . 2 Cor. 4.6 . For God who commanded the light to shine out of darkness , hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. It is such an effect as comes from a Being of Infinite Power , Wisdom and Goodness ; that man may be in a capacity to love , please and serve God. What was lost in Adam , can onely be recovered by Christ. 3. From the relation of the Party that seeketh it . Psal. 119.73 . Thine hands have made me , and fashioned me , give me understanding that I may learn thy commandments . We go to him as his own Creatures . This plea hath great force because of Gods goodness to all his Creatures . Not onely the Angels , but every worm and fly , had their being from Christ ; there is a great variety of living things in the World , but they are all fed from the common fountain : therefore we may comfortably come to him for life and quickning , Ioh. 1.4 . We need not be discouraged by our baseness and vileness , for the basest worm had what it hath from him . 2. That Christ as Creator beareth such Affection to man as the work of his hands : Is it good unto thee that thou shouldst despise the work of thy hands ? Iob 10.3 . Artificers when they have made an excellent work are very chary of it , and will not destroy it , and break it in pieces , Iob 14.15 . Thou wilt have a desire to the work of thine hands . As Creatures , beg relief and help ; if you cannot plead the covenant of Abraham , plead the covenant of Noah . 3. God forsakes none of the faln creatures , but those that forsake him first ; 2 Chron. 15.2 . The Lord is with you while you be with him , and if ye seek him he will be found of you , but if ye forsake him he will forsake you . 1 Chron. 28.9 . If thou seek him , he will be found of thee , but if thou forsake ●im he will cast thee off for ever . 4. Especially will Christ be good to man seeking after him for Grace , that we may serve and obey him . For he is no Pharaoh , to require brick , and give no straw . Creating Grace layed the debt upon us , and his redeeming Grace provideth the power and help that we may discharge it . Now when we acknowledge the debt , and confess our impotency to pay it , and our willingness to return to our duty . Will Christ fail us ? A conscienc● of our duty is a great matter , but a desire of grace to perform it is more : Therefore come as creatures earnestly desiring to do their Creators will , and to promote his Glory . God will not refuse the soul that lyeth so submissively at his feet . SERMON . IV. COL . 1.17 . And he is before all things and by him all things consist . THE Apostle had asserted the dignity of Christs Person , by ascribing the work of Creation to him : now the work of Conservation and Providence : By the same divine power by which Christ made all things , he doth preserve and sustain all things . In this verse two things are ascribed to Christ. First , His precedency in point of Time , or his Antiquity before all creatures : And he is before all things , that is he had an Eternal being before any thing that now is Created . Secondly , His sustaining all things by his Almighty Power , and by him all things do consist . All creatures owe their continua●ce and preservation to him . The first point is his Precedency and Pre-existence before all creatures whatsoever . Doct. That Iesus Christ had a being before any of the creatures were made . 1. That he had a being long before he was born of the Virgin , for he was in the time of the Patriarchs , as Ioh. 8.48 . Before Abraham was I am , to say nothing of that Godlike way speaking I am ; not I was but I am , that which I now plead for , is that he was before Abraham : the words are occasioned by Christs saying that Abraham saw his day and was glad : which the Jews understood not of a Prophetical , but of a real vision , and therefore objected the impossibility , that he was not yet fifty years old and how could he see Abraham ? or Abraham see him ? Christ doth not answer to their ill interpretation , but sheweth that their very objection contained no absurdity , if taken in their own sense ; for he was not onely in the time of Abraham , but long before , and so affirmeth more then that objection required : The Jews thought it absurd that Christ should be in the time of Abraham , but Christ affirmeth more , and that with a strong asseveration ; he was not only by the constitution of God , but really existing before Abraham : For the Predestination not only of Christ but of Abraham and all the Elect was before the foundation of the World. If in respect of special prediction , mark then what must follow , then Cyrus must be in the time of Isaiah , Iosiah must be in the time of Ieroboam . The calling of the Gentiles must be in the time of Moses , for they Prophesied of these things . 2. That he had a being at the time of the creation that is also clear : for it is said in the beginning was the word , Iohn 1.1 . that is when Christ set himself to create all things , the word beginning signifies many things ; but chiefly the beginning of all time , especially when it is put absolutely without any limitation to the matter in hand . So Iohn 8.44 . The Devil was a murderer from the beginning , that is almost as soon as created , Matth. 19.4 . He that made them at the beginning made them male and female . So Heb. 1.10 . And , Thou in the beginning hast layed the foundations of the Earth , and in many other places . Therefore Christ had a being when the World and all creatures were made , visible and invisible : So Prov. 8.22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. The Lord p●ssessed me in the beginning of his way , before his works of old . I was set up from everlasting , from the beginning , or ever the Earth was . When there was no depths , I was brought forth : when there were no fountains abounding with water . Before the mountains were settled ; before the hills was I brought forth : While as yet he had not made the Earth , nor the fields , nor the highest part of the dust of the World. When he prepared the heavens I was there : when he set a compass upon the face of the depth : When he established the clouds above : when he strengthned the foun●ains of the deep : When he gave to the Sea his degree , that the waters should not pass his commandement : when he appointed the foundation of the earth : Then I was by him , as one brought up with him : and I was daily his delight , rejoycing always before him : Rejoycing in the habitable parts of his earth , and my delights were with the sons of men . There the wisedom of God or the eternal Word describeth the Antiquity of his person , all the question is what this wisdom is , that is there spoken of . 1. It is not humane but divine : for the wisdom there spoken of was before the World was . 2. Whatever it be it is not a divine attribute , but a divine person : for those things which are there ascribed to wisdom cannot properly belong to an Attribute , to be begotten , brought forth , verse 23 , 24. To have the affections of love , verse 27. Delight , verse 31. all along the expressions agree onely to a person . That wisdom which inviteth sinners , promises the Spirit , threatens eternal destruction to those which hearken not to him , commendeth not the Lawes of Moses , but requireth obedience to his own Laws , what can this wisdom be but a person : If the intent were only to express that God is wise , what strange expressions would the●e be , to what purpose were it to give us notice that he was wise from the beginning , if there were no other mistery in it . 3. This person was Christ who is the wisdom of God , 1 Cor. 1.24 . And in whom are hid all the treasures of wisdom and knowledge , Col. ● . 5 . Thirdly , That Christ was before the World was , from all eternity : Micah 5.2 . His goings forth are from everlasting . The Prophet there speaketh of his birth at Bethlehem : and his eternal Generation , and distinguishes the one from the other , but thou Bethlehem Ephratah , though thou be little among the many thousands of Iudah , yet out of thee shall come forth to me he that is to be Ruler in Israel , whose goings forth have been from old , from Everlasting , or from the dayes of Eternity . This last clause is added least any should look upon this Ruler as only man , and begin●ing to be at his Incarnation , he that was born at Bethlehem was also true God , begotten of the Father from all Eternity . Fourthly , That Christ was God s●bsisting in the divine Nature , I shall bring two places to prove that , the first , Phil. 2.6 . Who being in the form of God , thought it no robbery to be equal with God , but empted himself and made himself of no reputation , he was first in the form of God before he appeared in the form of a Servant , the form of God is his divine glory and blessedness , every way equal to God. The form of a Servant is either his coming in the similitude of sinful flesh . or his subjecting himself to the curse of the Law , or his humble and mean condition while he lived among men , it consists in one of these or in all three , now before he submitted to this he existed in the form of God , that is , was cloathed with divine Majesty and in all things equal with God the Father , his being and existence which he then had was truly divine . The form of God is the very divine essence , as cloathed with Glory and Majesty , this did justly and naturally belong to him , and was not usurped by him : the other place is Christs prayer , Iohn 17.5 . And now O Father glorifie thou me with thy own self , with the glory which I had with thee before the World was . God is said to glorifie any person when he giveth him glorious qualities and powers ; or by revealing and manifesting those glorious qualities which he hath ; or when he doth receive him and treat him agreeably to his Glory . The meaning of Christs prayer then must be of one or other of all these senses : when he prayeth that the father would glorifie him with that glory that he had with him before the world was , if you take it in the first sense , he d●sireth that God would bestow upon him as Mediator or God Incarnate a Glory sutable to that Glory he had with him from all Eternity . If in the second sense , he desireth his Glory may be revealed , or become conspicucus in his humane nature . If in the third , that God would receive him honourably and agreeably to that Glory , which sense is the chiefest , for it containeth the other two . The meaning then in short is , that he might be received to the full enjoyment of that glory which he had before the World was . Christ was from all Eternity the glorious God , this Glory of his Godhead by his humiliation was not diminished and lessened , but obscured and hidden : and therefore prayeth that he may be received by the Father , and openly declared to the World to be the Son of God. Or that the Glory of his Godhead might shine forth in the person of Christ God-man . Well then before any creature was Christ had a divine Glory , how had it he ? The enemies of this Truth say by decree , or designation not by possession , but that cannot be , he that is not hath nothing : if he had not a divine being , how could he have divine Glory before the World ? None can say Paul was an Apostle of Christ before the World was , because he was appointed or designed to this work , yea none can say he had Faith and brotherly love when he was yet an unbeliever and persecutor , yet it pleased God to separate him from his Mothers Womb , and predestinated him to have these things . Again , then all true believers may thus pray to God , glorifie me with , &c. for they are thereunto appointed , but this is absurd . Besides , if he had it then how could he want it now ? The decree is the same , it remaineth then that Christ had a being and substance in the Godhead before any of the Creatures were made . VSE . 1. This serveth for the confutation of those Atheists that say , Christ took upon him the appellation of a God to make his Doctrine more authentick and effectual ; they confess the morals of Christianity are most excellent for the establishment of Piety and Honesty , but mens inclination carrying them more powerfully to vice then vertue , this doctrine would not be received with any reverence if it came recommended to them by a mere man , and therefore Christ assumed the glorious appellation of the Son of God , or pretended to be God : A blasphemy very derogatory both to the honour of Christ and Christianity : and quite contrary to the drift of the Scriptures , both of the Old and New Testament . The Messiah promised in the Old Testament was to be God all the Prophets agree , in that Jesus Christ proved himself to be God both by his Word and Works : and the Apostles still assert it : Could they that lived in so many several Ages , as the Prophets and Apostles did , lay their heads together and have intelligence one with another , to convey this Imposture to the World ? Surely if Christ be the Messiah promised in the Old Testament as clearly he is , then he is God , for that describeth him to be such : and if Christ usurped this honour , how did God so highly favour him with such ex●raordinary Graces , by i●spiring him with the knowledge of the best Religion in the World , to authorise him with miracles , to raise him from the dead . And must this Religion that condemneth all frauds , and doing evil that good may come of it be supported by a lye ? or cannot God govern the World without countenancing such a deceit ? or is it possible that such Holy persons as our Lord Jesus and his Apostles were , could be guilty of such an Imposture ? Did they do this by command of God ? No surely , for God which is the God of Truth would not command them to teach a lye , or to make use of one : He hath power enough to cause the Truth to be embraced by some other means ; and a greater injury cannot be done him , then to go about to gratifie him with what he hateth , much less would God have commanded a mere man to call himself his Eternal Son , and God equal to him , which is a blasphemy and sacriledge as well as a lye , the greatest of the kind , for mortal man to take upon himself to be the eternal God. If it were not by his express commandment , would he suffer such an attempt to go unpunished ? would he witness from Heaven this is my beloved Son in whom I am well pleased ? would he have raised him from the dead , and so ingaged the World to believe in him and adore him , Acts 17.31 . 2. If Christ were before all things , let us prefer him above all things : This consideration is of great use to draw off our hearts from all created things , and to lessen our respects to wordly vanities , that they may be more earnestly fixed on what is eternal and glorious . He that was before the world was , will be when the world shall be no more : Christ is from Everlasting to Everlasting , Psal. 90.2 . to him should we look , after him should we seek , he is first and last , the beginning and ending . It is for an Everlasting blessedness , for the injoyment of an eternal God that our souls were made . He that was from the beginning , & will be when all things shall have an end ; it is he that should take up our minds and thoughts : How can we have room for so many thoughts about fading glories , when we have an Eternal God and Christ to think of ? What light can we see in a Candle when the Sun shineth in his full strength ? All things in the World serve onely for a season , and then wither ; and that season is but a short one . You glory in your Riches , and preeminence now , but how long will you do so ? To day that House and Lands is thine , but thou canst not say it will be thine tomorrow : but a believer can say my God , my Christ , is mine to day , and will be mine to all eternity . Death taketh all from us honours and riches , and strength and life , but it cannot take God and Christ from us , they are ours and everlastingly ours . Secondly , We come now to the second point , his sustaining all things by his Almighty power , and by ●im all things consist . Doct. II. That as Christ made all things , so he doth sustain them in being and working . Let me explain this how the creatures are preserved by Christ. 1. This is to be understood not only meritoriously as a moral cause , but efficiently as a natural cause of the creatures sustentation : for the Apostle doth not consider here so much what Christ doth as a Mediator , as what de doth as God. It is true Christ as Mediator hath reprieved the World from that ruine ▪ which might come upon it for mans sin , but here his merit is not considered , but his power , Heb. 1.3 . He upholdeth all things by the word of his power . The weight of the whole creation lyeth upon his hands , as Daniel telleth Belshazzar , that his breath and his wayes were in the hand of God , Dan. 5.23 . so is the being , life , and operation of all the creatures ▪ If he should withdraw his withholding hand , they would quickly return to their first nothing , which sheweth the great power of our Redeemer . Moses complaineth , Numb . 11.11 , 12. Thou hast layed the burden of all this people upon me , have I conceived this people ? have I begotten them that thou shouldst say unto me , carry them in thy bosom , but Christ hath the care and charge of all the world , not to rule them only , but to sustain them . A King or a Governour hath a moral rule over his subjects , but Christ giveth them being and existence ; and doth preserve and keep them in their present state and condition from dissolution . 2. Not only indirectly but directly : Indirectly Christ may be said to sustain and preserve the creatures , as he keepeth off evil or removeth those things that may be destructive to them : As he preserveth a Town that repelleth their enemies , but directly he preserveth them as he continueth his providential influence , Acts 17.28 . For in him we live , and move , and have our being . As the root feedeth the fruit , or the breath of the musician maintains the sound , Psal. 104.29 . Thou takest away thy breath and they dye , and return to their du●t . Life and all the joyes and comforts of it every minute depend upon God. It is by his providential influence and supportation we subsist . The greatest creature cannot preserve it self by its power and greatness , and the lest is not neglected , both would sink into nothing without this continued influence . Thirdly , He doth this not only mediately by means appointed , but immediately as his efficacy pierceth through all . God preserveth the creatures by means , for he giveth them those supplyes , which are proper for them : as to man food and rayment : for other creatures what may relieve them . And the wise dispensing these supplies without any care and solicitude of the creatures , is a notable part of his Providence . But here we consider his intimate presence with all things by which he upholdeth their beings ; which all the means of the World cannot do without him . God doth as it were hold the creatures in his own hand , that it may not sink into its old nothing , as a man holdeth a weighty thing . This is supposed to be alluded unto , Iob 6.9 . Let him loose his hand and cut me off . If he doth but loose his Almighty grasp , all the creatures fall down . Fourthly , Christ doth this so , as that he doth not overturn their nature : he worketh by natural and necessary causes necessarily , with voluntary causes voluntarily : he that inlightneth the World by the Sun , causes man to discourse and reason ; the Sun would not shine if Christ were not the light of it , nor man discourse if he did not continue the faculty , Ioh. 1.4 . In him was Life , and this Life was the light of man. It is man seeth , man heareth , man talketh , man acteth , but yet the seeing eye , and hearing ear , is of the Lord , Prov. 20.12 . as God hath made both , so he sustaineth both in their operation and exercise : All that we do naturally and spiritually we have from Christ. Fifthly , He is not the bare instrument of God in sustaining the creature , but as a coequal Agent . As he made the World , and with the father created all things , so he doth support and order all things . It is as well the work of the Son as of the Father ; for he is God equal with him in glory and power , Iohn 5.17 . My Father worketh hitherto and I work , and he hath a command of all the creatures , that they can do nothing without him , how much soever they attempt to do against him . 2. Let me give you the reasons of this , why all things must subsist by him . 1. Because preservation is but a kind of continued creation , or a continuance of the being which God hath caused : Gods will in creation maketh a thing to be , his will in preservation maketh it continue to be : the same omnipotency and efficacy of God is necessary to sustain our beings , as at first to create them . Therefore it is said Psal. 104.2 . Thou stretchest out the Heavens like a curtain , which noteth a continued act , God erected them at first and still sustaineth them by his secret power in this posture : so that with respect to God it is the same action to conserve as to create . That the creature may have a being the influence of God is necessary to produce it , that the creature may continue its being , it is necessary that God should not break off that influence , or forsake the creature so made : for the being of the creature doth so wholly depend on the will of God , that it cannot subsist without him . Nothing can be without the will of God , which is the cause both of the being and existence of all creatures : Therefore their being cannot be continued unless God will : therefore it belongeth to the same power to make any thing out of nothing , and to keep any thing that is made from returning to its first nothing . 2. It is impossible to cut off the dependance of the creature upon the first cause , for no creature hath a self sufficiency to maintain and support it self . Things of Art may subsist without the Artificer , as a Carpenter maketh a House and then leaveth it to stand of it self ; the Shipwright maketh a Ship , and then leaveth it to the Pilot to guide it : but all things of Nature depend upon God that made them , because they have their whole being from him , matter , and form : which be continueth no longer then he pleaseth , whether they be things in Earth , or things in Heaven , visible or invisible . No impression of the Agent remaineth in the effect when his action ceaseth ; when the effect wholly dependeth on the cause : as when the Air is inlightned which receiveth light from the Sun , but when the Sun is gone the light ceases : So when God withdraws the creature vanishes : for they have no other being then God is pleased to bestow upon them . 3. If it were not so many absurdities would follow , as for instance 1. If things do subsist by themselves then they would allwayes be : for nothing would destroy it self . 2. Then the creature would be independent , and whether God will or no they would conserve their being , and then how should God Govern the World ? therefore it undenyably followeth , thou hast made all things , and thou preservest them all . 4. It would destroy all Worship , and our Piety and respect to God would be cold and languid . The service we owe to God is reducible to these Four heads . 1. Adoration of his excellent nature above all other things . 2. Affiance in his goodness , with expectation of relief from him . 3. Thankfulness for his benefits . 4. Obedience to his Precepts and Commands . Now unless we acknowledge his intimate presence with , and preservation of all things ; these necessary duties will either be quite abolished or degenerate into a vain and needless superstition . 1. The Adoration we owe to his excellent nature above all other things in the universe , alass , we see how little reverence and respect we have for the great Potentates of the Earth whose fame we hear of indeed , but are not concerned in their favour or frowns , or have no dependance on them at all : the least Justice of Peace or Constable in our Neighbourhood is more to us then all these mighty forreign Princes , with whom we have nothing to do but onely to hear and read the reports of their greatness , when we have no other business to divert us . So cold and careless would be our respect to God if we did not depend on him every moment , and were neither concerned in his wrath nor love : those practical Atheists that were settled on their Lees , and lived in a secure neglect of God , they sos●ered it by this presumption , tush he will neither do good nor evil , Zeph. 1.13 . Fine things may be told us of the Excellency of his Nature , but what is that to us , he hath so shut up himself within the curtain of the Heavens , that he takes no notice or care of things here below . How soon would such a conceit dispirit all Religion , and take away the life and vigor of it ; but if you would plant a reverence and due veneration of God you must do it by this principle , In his hands is the soul of every living thing , and the breath of all mankind . No Creature can subsist without him for a moment : now this respect is due not only to God the Father , but our Lord Jesus Christ. 2. As to Trust and dependance on his goodness for relief in all our streights and necessities : This is the grand principle that keepeth up an acknowledgment of God in the World , by Prayers and Supplications , Psal. 62.8 . Trust in the Lord at all times ; ye people , pour out your heart before him . When you retire your souls from all secular considences , and repose all you trust in him , you will be instant in Prayer , and earnestly beg his relief : you see all things subsist by him , and it is in vain to expect any real assistance from the creatures , but what God will communicate to us by it ; Now if it be not so , but the creatures could stand of themselves , and live of themselves : this would blast all devotion , and prayer be withered and dryed up at the root , humbling our selves to God in our streights and necessities would look like dejection or poorness of Spirit , whining to no purpose . 3. For Thank fulness for benefits received , which is the great means to knit the hearts of men to God , and the bellows which bloweth up the fire of love , and Religion in our hearts : how can we ascribe our deliverances to God , if he hath not a hand in all things , but when we acknowledge his sustaining and governing power , we see God in the face of the creature , and every benefit we receive representeth his goodness to us . But alass , they have no thought or care of Praise and Thanksgiving that think not themselves obliged to God for the least hair of their heads : God is banished out of their sight , because they look for all from the creature ; but they cannot enough Praise and bless God who is the strength of their lives , and the length of their days : They acknowledge that every good gift cometh from him , that he heareth their Prayers , relieveth their necessities , continues their lives to them every moment ; therefore God is all in all with them , but to others he is a shadow or nothing . His memory is kept up in the World by his benefits , Acts 14.17 . 4. For Obedience and Service to him : certainly dependance begets Allegiance and observance . We are obsequious to those from whom we expect our dole and portion , Psal. 131.2 . as the eyes of Servants look to the hand of their Masters , and the eyes of a maiden unto the hands of her Mistress , so do our eyes wait on the Lord our God. The Masters give the Men-servants their portion and allowance ; and the Mistriss to the Maid-servants , they looked for all from their hands , and therefore to them they performed their service , so do the people of God. What reverence do we owe to him who is our Creator and Preserver as well as Redeemer ? as he made all things so he supporteth all things . Did we see God in us and in all things round about us , these thoughts would be more frequent in us , and we will still be considering what we shall render unto the Lord for all his benefits towards us ? but obedience soon languisheth where men think they subsist of themselves without God , Psal. 55.19 . Because they have no changes , therefore they fear not God. They are not interrupted in their sinful course , and therefore have no reverence and respect to God. VSE . This doth strengthen our dependance and reliance on our blessed Redeemer , by him all things do subsist , therefore he can hear all Prayers , relieve us in all our straits , supply us in all wants , preserve us in all dangers . All nations are in his hands , our whole Life is in his keeping and upheld by his intimate presence with us , our dayes cannot be longer nor shorter then he pleaseth , if he were absent from us he might forget us or neglect us , but he is within us , and round about us in the effects of his power and goodness ; since he is so near us , why should we doubt of his particular care and providence . All Nations are in his hands , the lives and hearts of Friends and Enemies , therefore our eyes should be upon him , Psal. 16.8 . I have set the Lord alwayes before me , he is at my right hand , I shall not be moved , we set the Lord before us both in point of reverence and dependance , for fear and trust agree in their common nature , and so it may note our care to please him or our trust and quietness in him , all means are nothing to us , can do nothing for us without him . 2. It teaches us a lesson of humility . We depend on him every moment , can do nothing without him , either in a way of Nature or Grace ; not in a way of nature , for God hath not left us to stand by our selves on the first foundation of our Creation , the Creatures are not capable of subsistence without dependance on the first cause , but meerly live and act by his power , In him we live and move and have our being , Psal. 104.29 . Thou takest away their breath and they dye , and return to their dust , the withdrawing his concurrence and supportation is the cause of all our misery , when he sees fit all the Creatures soon return to the Elements of which they are compounded ; all the strokes and judgements which light upon them are dispensed according to his pleasure . In a way of Grace we are nothing , can do nothing without him , Iohn 15.5 . He must have all the praise , Luke 16.14.1 Cor. 15.10 . Gal. 2.20 . The more perfections we have , the more prone we are to fall if he sustain us not : witness the faln Angels , and Adam in innocency . 3. It teaches us a lesson of reverence and Obedience , if God be so near let us observe him , and take notice of his presence : He knoweth what he doth , when he sustaineth such a creature as thou art . This thought should continually affect us , that God is with us , still by us , not onely without us , but within us , preserving our Life , upholding our Being . It should be a check to our sluggishness , and mispense of Time : doth God now continue me ? to what end and purpose ? If God were absent or gone , it were more justifiable to loiter , or indulge the ease of the flesh ; but to spend my time vainly and foolishly , which he continueth for service , what have we to say ? SERMON . V. COL . 1.18 . And he is the Head of the Body the Church , who is the beginning , the first-born from the dead , that in all things he might have the preheminence . THE Context is spent in representing the Dignity and Excellency of Christ : He is set forth by three things . 1. By the excellency of the Benefits we have by him : the greatest the faln Creature is capable of for the present , verse 14. 2. By the excellency of his Person : so he is set forth as the eternal and only begotten Son of God , verse 15. and proved by his being the Creator and Preserver of all things : The Creator , verse 16. The Preserver , verse 17. Now the Apostle cometh to the third thing . 3. The excellency of his Office : This is done in the Text ; where observe that next after the Son of God , there is nothing more venerable & August then Christs being Head of the Church : And again that Christ hath another title to us then that of Creator , he is Redeemer also : the same God that created us by his power hath Redeemed us by his Mercy . By the one he drew us out of nothing , by the other he recovered us out of Sin : Therefore after he had declared what Christ is to the World , and the Church too ; he sheweth what Christ is particularly to the Church . He hath a superiority over Angels and all creatures , but he is our head , Eph. 1.22 . He hath put all things under his feet , and gave him to be head over all things to the Church . Christ is the Sovereign of the World , but by a special relation to his people , he is the Head of the Body the Church , who is the beginning , the first-born from the dead , &c. In which words Observe , 1. The Titles which are given to Christ with respect to the Church , he is the Head , the Beginning , The First-born from the dead . 2. The consequence of it : That in all things he might have the Preheminence . 1. The Titles ascribed to Christ , they are three . The first is , the Head of the Body the Church : Where observe two correlates , the Head , and the Body ; the head is Christ , the Body is the Church : the Head is the most eminent part of the Body , the noblest both as to nature , and place , or situation : As to nature , the Head is the most illustrious Throne of the Soul , as being the seat not only of the Nerves and Senses , but of the Memory and Understanding : In place , as nearest Heaven : The very situation doth in a manner oblige the other parts to respect it , these things agree to Christ who as to his essence is infinitely of much more worth then the Church , as being the only begotten Son of God : As to Office , in him there is a fulness of perfection to perform the Office of an Head , to such a crasie and necessitous body as the Church is . All the Treasures of Wisdom and Knowledge are in our head for the use of the body , Col. 2.3 . and he is also the fountain of Life , and Grace to every particular member , Ioh. 1.16 . and for place he Reigneth in Heaven with his Father , and from thence he vieweth all the necessities of the Body , and sendeth forth such influences of Grace as are needful to every particular member . 2. For the other correlate , The Church is the Body : by the Church is meant the Church Mystical , or all such as are called out of the World to be a peculiar people unto God. Now these considered collectively , or together they are a body , but singlely and separately every Believer is a member of that body , 1 Cor. 12.29 . Now ye are the body of Christ and members in particular , all the parts and members joyned together are a spiritual body , but the several Persons are members of that Body . Yea though there be many particular Churches , yet they are not many bodies , but one body , so it is said 1 Cor. 12.12 . As the body is one and hath many members , and all the members of that body being many are one body , so also is Christ. He is the Head , and the many and divers members of the universal Christian Church are but one Body . The universal invisible Church of real Believers is one Mystical Body knit by Faith , to Christ their Head ; and by love among themselves : And the visible universal Church is one politick Body conjoyned with Christ their Head , and among themselves by an external entring into Covenant with God , and the serious profession of all saving Truths . They have all the same King and Head : the same Laws the Word of God , the same Sacraments of admission and nutrition , which visibly at least they subject themselves unto : and have a grant of the same common priviledges in the Gospel , but of this more anon . 2. The next Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning ; I understand it that he is the root and the beginning of the renewed estate , the same degree which Christ hath in the order of nature , he hath in the order of grace also : he is the beginning both of Creation , so also of Redemption ; he is origo mundi melioris : still the beginning and ending of the New creature as well as the old , Rev. 1.8 . He is called in short the beginning , with respect to the Life of Grace , as in the next Title , the First-born from the dead , with respect to the Life of Glory . 3. The third Title is , the First-born from the dead : he had before called him the first-born of every Creature , now the first-born from the dead , Rev. 1.5 . The first begotten from the dead , because those that arise from the dead are as it were new-born , whence also the Resurrection from the dead is called a Regeneration , Matth. 19.20 . And St. Paul referreth that Prophesie , Psal. 2.7 . Thou art my Son this day have I begotten thee . In Acts 13.33 . To the Resurrection of Christ. Things are said to be when they are manifested to be , compare Rom. 1.4 . Declared to be the Son of God with power according to the Spirit of Holiness by the Resurrection from the dead : He was declared to be the true and Everlasting Son of God and Head of the Church : so the Adoption of Believers shall appear by their Resurrection , Rom. 8.19 . and 23. The earnest expectation of the Creature waiteth for the manifestation of the Sons of God , verse 23. We our selves groan within our selves , waiting for the Adoption , to wit , the redemption of the body . 2. The sequel and consequent of these things , That in all things he might have the preheminence , that is as well in the Spiritual estate of the Church , as in the creation and natural estate of the World , Rom. 8.29 . That he might be the first-born among many Brethren . I begin with the first . Doct. I. That this is the honour appropriate and peculiar to Iesus Christ , to be head of the Church . 1. Here I shall shew what the Church is , to which Christ is an Head. 2. How is he an Head to this body . 3. The Reasons why this body must have such an Head. 1. What the Church is : A Society of men called out of the World by Gods effectual Grace , according to the purpose of his Election , and united to Christ by Faith and the participation of his Spirit , and to one another by the band of Charity , that after Remission of sins obtained in this World , together with Regenerating grace , they may at length be brought to eternal Life . Let us a little open this description , by Effectual Calling God worketh Faith , which uniteth us to Christ , and that Effectual calling is the fruit of Election , and the effect of this union is Remission of sins , and the necessary consequence of this Communion is Salvation or Eternal Life : This Society of Men is called a Church in the Text : The word Church is taken in divers acceptations . First and most properly , it signifies these whom I have now described , the universal collection of all , and every one of those , who according to the good pleasure of God , are or may be called out of a state of Sin into a state of grace to obtain eternal Glory by our Lord Jesus Christ. This is the Church of the First-born , whose names are written in heaven , Heb. 12.22 . That chosen Generation , that Royal Priesthood , that Holy Nation , that peculiar People , whom to shew forth his praises , God hath called out of darkness into his marvelous light : 1 Pet. 2.9 . This Church most generally and properly taken , is the Kingdom of God , the Body and Spouse of Christ , Cant. 6.9 . My dove , my undefiled one , is but one . This is that one fold under one Shepherd , Ioh. 10.16 . And it was Prophesied of Christ that he should dye to gather together in one the Children of God that were scattered abroad , Iohn 11.5 . Secondly , Of this universal Church there are two parts , one of Travellers , the other of Comprehensors : or the Church Militant , and Triumphant : they both belong to Gods Family , Eph. 3.15 . Of whom the whole Family whether in Heaven and Earth is named , so Col. 1.10 . That part of the Family which is in Heaven triumpheth with God there , that which is in Earth is yet Warring against sin , satan , and the World. Thirdly , This part which is the Military comes in the 2d . place , to be called by the name of the universal Church ; because being scattered & dispersed throughout the whole World , it comprehendeth all and every one that belongeth to Christs flock , which are found in several Folds : known to God they are , and to themselves , and do indeed belong to Christs Body and his Kingdom , this is often and not undeservedly called the invisible Church : because so far as it is the Church of God their reality and sincerity is rather believed by Faith , then seen by the eyes of the body . This Church , This Kingdom of God , though it be yet in this World , yet it is not of the World , neither doth it come with observation : for the Faithful have this Kingdom of God within them ; Luke 17.20 . The World knows them not , other believers know them not , but God knoweth those that are his , 2 Tim. 2.19 . Fourthly , The universal visible Church , While they are in the way , and in the midst of their conflicts it is possible many hypocrites may take up the profession ; as in the great house are many vessels , some to honour , some to dishonour ; from these ariseth an external promiscuous multitude , who also are called the Catholick Church for the sake , and with respect to those Holy ones among them who truly belong to Christs Mystical Body . We read often the Kingdom is like to a net wherein are good and bad Fishes , Matth. 13. To a Threshing floor wherein is chaff and Wheat . To a Field wherein groweth good Corn and also Tares , Matth. 13.24 , 25. Now all these wayes is the universal Church taken . Fifthly . There are particular Churches wherein the Ordinances and means of Grace are dispensed as the Church of Corinth , Cenchrea , Galatia , Greek , Roman : None of these particular Churches contain all believers or the Elect of God , that out of them or any of them there should be no Salvation : Again the universal Church may remain in the World total and intire though these particular Churches are , or other of them may successively be destroyed , as it hath often faln out . And it is a great sin so to cry up a particular Church , as to exclude all the rest from saving Communion with Christ ; and for any one particular Church to arrogate power over the others , they being but members . 2. This Church is called a Body in two respects . 1. In regard of the union of all the parts . 2. Dependance upon one and the same head . 1. With respect to union , as in man all the members make but one Body , quickned by the same soul , so in the Mystical body of Christ all the parts make up but one body , animated by the same vital principle which is the spirit of Christ , and are joyned together by certain bonds and ligaments , Faith and Love , and all is covered with the same skin , the profession of the Faith of Christ. Look what the soul is in man , the form in the subject , life in the body , and proportion in the building ; that in the universal Church of God is the Union and Communion of the several and single parts , with the head among themselves . Take away the Soul from man , the form from the subject , life from the body , proportion and conjunction from the parts of the building , and what will man be but a Carkass , and the building but ruine & confusion ? So take away union and communion from the universal Church , then Ierusalem will become a Babel , and Bethel a Be●haven , and for Life there will be death , and for Salvation eternal destruction . How else shall all that come out from one , return again to one , and all and every one have all things in one ; that at length they may acquiesce in the injoyment of one , that is God , as their chiefest good . Alass , without this union with the head , and among themselves in necessary things , what can they expect but wrath and the curse , and Everlasting destruction . 2. With respect to dependance on one head , Rom. 12.5 . We being many are one body in Christ , and every one members of one another , that is , all things make up one body of which Christ is the Head ; and are fellow members in respect of one another . As necessary and as desirable as it is to be united to God , to Life and Glory Everlasting , so necessary and desirable it is to depend upon Christ the Head : for no man after the entrance of sin can return to God , or enjoy God , without Christ the Mediator , Iohn 14.6 . I am the way , the truth and the life ; no man cometh to the Father but by me , Acts 4.12 . There is no other name under Heaven by which we can be saved but only Iesus Christ , 1 Cor. 3.11 . Other foundation can no man lay but that which is layed Iesus Christ , 1 Iohn 5.12 . He that hath the son hath Life , and he that hath not the son hath not Life . God proclaimed from Heaven , Matth. 3.17 . This is my beloved son in whom I am well pleased , he being one God with the Father and the Spirit , of the same substance and essence , he only can procure , merit , and effect our union with God : He first assumed our nature , and united it to his own Person , and so became one flesh with us , but then all those that belong to that nature , if they believe in him , and enter into his Covenant , are not onely literally one flesh , but Mystically one body , and so also one Spirit , 1 Cor. 6.17 . That is , by the bond of the spirit he hath brought them into the state and relation of a body to himself . To gather up all : Mans return to God is necessary to his blessedness , that he may be inseparably conjoyned to him as his chiefest good , to this purpose the son of God assumed our nature in the unity of his person , and thereby bringeth about the union of the Church with himself as our Head , and our communion with one another in Faith and charity , if we desire to be blessed , and so is according to Christs Prayer , Iohn 17.21 . That they may be all one , as thou Father art in me and I in thee , that they also may be one in us , verse 23. I in them and thou in me , that they may be made perfect in one , so that as there is one God , and one Mediator between God and Men , and one Church united to Christ as his body ; to this Church we must every one of us be united if we mean to be saved , and in the Church with Christ , and by Christ with God , therefore out of this Mysticall body there is no Salvation . 2. How is Christ an Head to this Body ? This must be explained by answering two question . 1. What are the parts of his headship ? 2. According to what nature doth this office belong to him , divine or humane . 1. The parts and branches of this headship : he is our head with respect to Government and sovereignty ; and in regard of causality and influence : he governeth , he quickneth . 1. It implyes his Authority to Govern as is manifest , by Eph. 5.22 , 23. Wives submit your selves to your own husbands as unto the Lord , for the husband is the head of the Wife even as Christ is the head of the Church . So that to be the Churches Head , implies superiority or right to govern . 2. For the other notion in regard of influence , that is evident in Scripture also , Col. 2.19 . Not holding the head from which all the body by joynts and bands , having nourishment ministred and knit together increases with the increase of God , the head is the root from whence the vital faculty is disfused to all the members . We use to say 〈◊〉 arbor inversa , a Tree turned upsided 〈…〉 if this be so , the Head is the 〈…〉 Tree . So doth Life flow from 〈…〉 the Church , the spirit is from 〈…〉 begin the union or to con●●nue the 〈…〉 But let us speak of these branches apart . 1. His Authority and power to govern : his excellency gives him fitness , but his Office right to rule and govern the Church : When he sent abroad his Officers and Embassadors to Proselyte the World in his name , he pleadeth his right , Math. 28.18 . All power is given to me both in heaven and in Earth . Now the acts which belong to Christ as a Governour may be reduced to these heads . 1. To make Laws that shall universally bind all his people . 2. To institute Ordinances for Worship . 3. To appoint Officers . 4. To maintain them in the exercise of these things . 1. The first power that belongeth to a governing head , is Legislation or making Laws : now Christs Headship and Empire being novum jus Imperii , a new right which he hath as Mediator for the recovery of lapsed mankind , his Law is accordingly : It is lex remedians a Law of grace which is given us in the Gospel of our Salvation . The sum of his own proper remedial Laws are Faith in our Lord Jesus Christ , and Repentance towards God , Acts 20.21 . Without Repentance our case is not compassionable , without Faith we do not own our Redeemer , by whom we have so great a benefit : yet because this new right of Empire is accumulative not privative , beneficial to us indeed , but not destructive of our duty to God : therefore the whole Law of God as purely moral hath still a binding force , upon the consciences , as it is explained in the Word of God. Now to these Laws of Christ none can add , none diminish , and therefore Christ will take an account of our fidelity at the last day , 2 Thess. 1.8 . 2. He hath instituted Ordinances , for the continual exercise and regulation of our worship , and the Government of his people that they may be kept in the due acknowledgement and obedience to him : such as the preaching of the Word , Sacraments , and the exercise of some Government : now all the Rules and Statutes which Christ hath made for the ordering of his people must be kept pure until his coming : his institutions do best preserve his honour in the World : great charges are left , 1 Tim. 5.21 . I charge thee before God and our Lord Iesus Christ and his Elect Angels that thou observe these things , where he speaketh of Ecclesiastical Censures and Disciplines he conjureth him by all that is sacred and holy , that it be rightly used ; 1 Tim. 6.14 . Keep this commandment without spot and unrebuka●le unto the appearing of Iesus Christ. The Doctrines are so determined by Christ , that they cannot be changed , the Worship not corrupted , the Discipline not abused to serve partial Humors and private or worldly Interests . 3. God hath appointed Officers who have all their ministries and services under Christ and for Christ ; Eph. 4.11 . He gave some apostles , some prophets , and some evangelists and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of Christ. Mark there , he doth not describe all the Officers , for the Deacon is not mentioned , but onely such as labour in the Word and Sacraments ; and observe , he mentioneth ordinary and extraordinary ; Apostles to write Scripture , Prophets to attest it , Pastors and Teachers to explain and apply it . And mark , [ Christ gave some ] it is his Prerogative as Head of the Church to appoint the several sorts of offices and officers . He gave them at first , and will raise up some still , according as the exigence of the times requireth it . The end why , to perfect the saints ; that is , to help them on to their final perfection , and for the work of the ministry . All Offices under Christ are a ministry , not a power ; and imply Service , not Lordship or Domination over the Flock of Christ. Lastly , The great end is to prepare and fit men more and more to become true members of Christs mystical Body . 4. To maintain and defend his people in the exercise of these things , to preserve the verity of Doctrine and purity of Worship : Alass , many times where neither Worship nor Government is corrupted , yet the Church may be in danger to be dissipated by the violence of persecutions : Now therefore it is a part of Christs office as Head of the Church , to maintain verity of Doctrine , purity of Worship and a lawful order of Government , for all which he hath plenty of Spirit . The Papists think this cannot be without some universal visible head to supply Christs Office in his absence ; and so are like the Israelites , Exod. 31.1 . Make us Gods that shall go before us . They would have a visible head that should supply Christs room in his absence , an external infallible Head , but that is a vain conceit , for since the Pope hath his residence in Rome , and cannot perform these functions but by the intervention of ordaining Pastors , why should it be more difficult for Christ in heaven to Govern the Church , than for the Pope in Rome ? when he sitteth at the right hand of God , till he hath made his ●oes his Footstool ? Is he less powerful to Govern the Church , and to preserve and defend his People against the violence of those that would root out the memorial of Religion in the World ? Who is more powerful than Jesus Christ , who hath all Judgement put into his hands , 1 Iob. 4.4 . 2. In regard of influence . So Christ is an head to the Church as he giveth us his Spirit : That Spirit which gives Life to Believers is often called Christs Spirit , Gal. 4.6 . God hath sent forth the spirit of his son into your hearts . It is purchased by his Merit , Tit. 3.6 . conveyed to us by his Power , Ioh. 15.26 . I will send the comforter from the father . The communication is by his Ordinances : The Word , 2 Cor. 3.18 . Beholding as in a glass the glory of the Lord , we are changed into the same Image from glory to glory , even as by the spirit of the Lord. Sacraments : 1 Cor. 12.13 . For by one spirit are we all baptized into one body , whether we be Iews or Gentiles , whether we be bond or free , and ●●ve all been made to drink into one spirit . To ●●omote the Religion which he hath est●●●●●hed , Ioh. 16.13 , 14. When the spirit 〈◊〉 ●ruth is come , he will guide you into all tr●● 〈◊〉 for he shall not speak of himself , but wh●● 〈◊〉 ever he shall hear that he shall speak . And he will shew you things to come and he shall glori●ie me , for he shall receive of mine and shall shew it unto you . He comes to us as his Members , and by influence from him , as in the natural body the animal spirits are from the head , are by the members conveyed to all the parts of the body ; so Christ in this spiritual Union worketh in us a quickning Spirit ; Eph. 4.15 , 16. We grow up to him in all things which is the head even Christ : From whom the whole body joyned together maketh increase , &c. The spirit is not given to any one Believer , but derivatively from Christ to us . First it is given to Christ as Mediatour , and to us onely by virtue of our union with him . He is in Christ as radically inherent , but in us operatively , to accomplish certain effects ; or he dwelleth in our Head by way of radication , in us by way of influence and operation . 2. According to what nature doth this office belong to Christ , Divine or Humane ? I answer , both ; for it belongeth to him as God incarnate . 1. He must be man that there may be a conformity of nature between the head and the rest of the Members ; therefore Christ and the Church have one common nature between them ; he was man as we are men ; bone of our bone , and flesh of our flesh ; Eph. 5.30 . We read of a monstrous Image that was represented to Nebuchadnezzar in a dream , where the head was Gold , the breast and arms of Silver , the belly and thighs of Brass , and the Legs and feet part of Iron , and part of Clay , Dan. 2. All the parts of a different nature . In every regular body there is a proportion and conformity , so it is in the Mystical body of Christ ; because the brethren took part of flesh and blood he also took part of the same . The Godhead which was at such a distance from us , is brought down in the person of Christ in our nature , that it might be nearer at hand , and within the reach of our commerce ; and we might have more incouragement to expect pity and relief from him . 2. God , he also must be . None was sit to be head of the Church but God , whether you respect Government or Influence . 1. For Government ; to attend all cases , to hear all Prayers , to supply all wants : defend us against all Enemies , to require an absolute and total submission to his Laws , Ordinances and Institutions , so as we may venture our Eternal Interests upon his Word , Psal. 95.11 . He is thy God worship thou him . 2. For Influence ; none else hath power to convey the spirit , and to become a vital principle to us , for that is proper to God to have life in himself , and to communicate it to others , 1 Tim. 6.13 . I charge thee in the sight of God who quickneth all things , &c. Whatever men may think of the life of Grace , yet surely as to the life of Glory he is the onely life-making Spirit ; 1 Cor. 15.45 . Now this honour is not given to the Angels , much less is it due to any man , nor can it be imagined by him , for none can influence the heart of Man but God. 3. The Reasons why this body must have such an Head. 1. Every society must be under some Government , without which they would soon dissolve and come to nothing : Much more the Church , which because of its manifold necessities , and the high ends unto which it is designed , more needs it than any other Society 2. The Priviledges are so grea●●hich are these ; Pardon of sins , and 〈◊〉 Grace , and at length Eternal Glo●● . ( 1 ) Pardon of Sins . By this Union with him , he is made sin for us that we might be made the righteousness of God in him , 2 Cor. 5.21 . A sacrifice for sin , that we might be justified and accepted with God. ( 2. ) Sanctifying Grace by the communication of his Spirit . We not onely agree with him in the same common humane Nature , but the same holy Nature may be in us that was in Christ , Heb. 2.11 . We are doubly a-kin , ratione incarnationis suae , & regenerationis nostrae . ( 3 ) At length Eternal Glory followeth ; for what is the condition of the Head , that is also the condition of the Members ; first Christ , then they that are Christs . And also Christ is set up as a pattern , to which the Church must be conformed , Rom. 8.29 . Bating the preheminence due to the Head , we are to be Glorious as he is Glorious . 2. The Duties are far above bare humane power and strength ; therefore we need the influence of our Head , Ioh. 15.5 . To obey God , to believe in his name , to deny our selves in what is most dear and precious to us in the world , to be fortified against all Temptations , are duties not so easily done as said . 2. We have so fouly miscarried already that he will no more trust his honour in our hands ; but hath put the whole treasure of Grace into the hands of Christ for our use , Ioh. 1.16 So Ioh. 3.35 , 36. The father hath put all things into his hands : He that believes on the son hath overlasting life , and he that believes not the son hath not seen life . God would not leave us to our selves to live apart from him , but hath put all things that belong to our happiness into his hands , that being united to him vertue might be communicated to us , even all the Gifts and Graces of the Spirit . They are not intrusted with us , but with him ; and we shall have no more of Pardon , Grace and Glory , but what we have in and from the Son of God. VSES . Use I. Is Information : To shew how much we are bound to God for putting this honour upon us , that Christ should be our head . Christ is over the Angels in point of Superiority and Government , but not properly said to be an head to them , in that strict notion which implies relation to the Church : As to influence , he is not an head to them : You will say they are confirmed by him ; but the Mediation of Christ presupposes the Fall of Adam , for Christ had not been Mediator , if Adam had never fallen . Now if Christ should come to confirm Angels , if this had not been , is groundless ; besides Christ merited for those that have benefit by him , and the consummate act of his Merit is his Death ; but where is it said that he died for Angels . II. It informs us of the shameless Usurpation abetted by the Papists , who call the Pope head of the Church . None can be a Head of the Church , to whom the Church is not a Body ; but it would be strange to say the Church is the Popes body . None can be a governing head of the Church but he who is a Mediatorial Head of Vital influence . The Papists indeed distinguish these things , ascribe the one to the Pope , the other to Christ , but the Scripture allows not this Writ of Partition ; None can be the one but he must also be the other . But they say he is a ministerial head ; but a ministerial Universal Head , that shall give law to other Churches and christian societies , and if they depend not on him , shall be excluded from the Priviledges of a Christian Church , this is , as to matter of Right , Sacriledge ; for this honour is too great for any man , and Christ hath appointed no such head , and therefore it is a manifest Usurpation of his Royal Prerogative without his leave and consent . And as to matter of Fact , it is impossible the Church being scattered throughout all parts of the World , which can have no commerce with such an head in matters essential to its Government and Edification . They that first instituted such an universal Head , besides that they had no Authority or Commission so to do , were extreamly imprudent , and perverters of Christianity . Therefore let us consider how it came up at first , and how it hath been exercised : It came up at first for the prevention of schisms and divisions among Christians , they thought fit the Church should be divided into certain Dioces●es , according to the secular division of the Empire , which at first were thirteen in number under the names of Patriarchs and Bishops of the first See , who should join in common care and counsel for the good of the christian common-wealth : Among these , some , who in regard of the cities wherein they resided , were more eminent than the rest , and began to incroach upon the others Jurisdiction , till at length they were reduced to four . The Bishop of Rome being the Imperial City , had the precedency , not of Authority super reliqous , but of place and order inter reliquos . It was potestas honoraria , a difference or authority by courtesie , afterwards ordinaria , an ordinary power , then what was de facto given , was afterwards challenged de jure . 2. Let us consider how this power hath been exercised to the Introduction of Idolatry , and divers corruptions and superstitions , to the destruction of Kingdoms , the blood of the Martyrs , and tumults and confusions , too long to relate . II. Vse . To perswade you to accept Christ as your head , we are to preach him as Lord , 2 Cor. 4.5 . you are to receive him as Lord , Col. 2.6 . our consent is necessary . God hath appointed him , and the Church appointeth him : God by authority , the Church by consent . We voluntarily acknowledge his dignity and submit unto him , both with a consent of dependance and subjection . Some God draweth to Christ and gives them to him , and him to them ; Ioh. 6.44 . All that live within hearing , have means to seek this Grace , and if they so do , they shall not lose their labour . Gods set not men about unprofitable work , mind but the duties of the baptismal covenant , and the business is at an end , Acts 2.39 . III. Vse . To put us upon self-reflection . If Christ be your head , 1. You must stand under a correspondent Relation to Christ ; be members of his mystical body , which is done by faith and repentance . 2. None can be a true Members of Christ body who doth not receive vital Influence from him ; Rom. 8.9 . It is not enough to be members of some visible church , they that are united to him , have life ; there is an influence of common Gifts according to the part we sustain in the body . A common Christian hath common Graces , those gifts of the spirit which God gives not to the Heathen World ; as knowledge of the Mysteries of Godliness , ability of utterance about heavenly things , Heb. 6.4 . 3. If Christ be our head , we must make conscience of the Duties which this Relation bindeth us unto : As obedience , and self-denial . 1. Obedience to his Laws , and the motions of his Spirit . His Laws ; Luke 6.46 . Why call you me Lord , Lord and do not the things which I say . The motions of his Spirit , Rom. 8.14 . As many as are led by the spirit of God , they are the sons of God. 2. Self-denial . Christ spared not his natural body to promote the good of his mystical Body , he exposed his life for our Salvation , we should hazzard all for his Glory . Nature teaches us to lift up the hands to save the head . 4. There must be sutableness and imitation , 1 Ioh. 2.6 . He that abideth in him , ought to walk as he walketh . 5. If you be planted into his Mystical body , you will make conscience of Love and Tenderness . IV. Vse . Let us Triumph in this Head , depend on him . There are two Arguments , his Ability , and his Sympathy . 1. His Ability : He can give us Life , Strength , Health , Eph. 3.16 . That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man. Col. 1.15 . Strengthned with all might , according to his glorious power unto all patience and long-suffering with joyfulness . 2. His Sympathy : He is touched with the feeling of our Infirmities : Heb. 4.15 . We have not an high priest , which cannot be touched with the feeling of our infirmities ; but was in all points ●empted like as we are , yet without sin . The Head is concerned for the Members . SERMON VI. COL . 1.18 . Who is the beginning , the first born from the dead . I Come now to consider the first particular Title which is given to Christ : There are two other Titles given to Christ ; the one respects the state of Grace , the other the state of Glory : And First , With respect to the state of Grace , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning ; that is , Origo mundi meli●ris , the beginning of the new Creature , as well as the Old ; for the same place and dignity which Christ hath in the order of Nature , he hath in the order of Grace also . Therefore he is called the beginning of the creation of God , Rev. 3.14 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken there passively , as if it were the first thing that was created , but actively , that he giveth a being and beginuing to all things that are created ; and by the Creation of God is meant the new Creation . So that the Point is . Doctrine . That Iesus Christ is the Author and beginning of the new Creati●● . I shall briefly explain this , and pass to the next branch . Christ is the beginning two wayes : I. In a way of Order and Dignity . II. In a way of Causality . 1. In a way of Order . As first and chief of the renewed state . This is many ways set forth in Scripture . Two things I shall take notice of . 1. That he is the builder of the Church . 2. The Lord and Governour of it . 1. As Founder and Builder of the Church , Matth. 16.18 . Thou art Peter , and upon this Rock will I build my Church . Christ challenges it to himself as his own peculiar prerogative to build the Church . More fully the Apostle , Heb. 3.3 , 4 , 5. For this man was ●●unted worthy of more glory than Moses , in as much as he that builded the house , hath more honour than the house , for every house is built by some man , but he that buildeth all things is God. And again Moses was faithful in all his house as a servant , but Christ as a Son over his own house . The scope of the Apostle is to prove that Christ must have the preheminence above all others that have been imployed in and about Gods House : Moses was one of the chief of that sort , that had greater familiarity with God than others , and intrusted by him in very great and weighty matters ; yet Christ was not onely equal to Moses , but far above him : he proveth it by a comparison taken from a Builder , and an House ; and from a Lord of the House , and a Servant in the House ; but Christ is the builder of the House , and Moses but a part of the House : Christ is the Lord , and Moses but the servant ; therefore Christ is more excellent and worthy of greater honour . One of the Nobl●st works of God is the Church of the First-born ; none could build , frame and constitute this but the Son of God coming down in our flesh , and so recovering the lost world into an holy society , which might be dedicated to God. For the materials of this house are men sinful and guilty ; neither Men nor Angels could raise them up into an holy Temple to God ; none but the Eternal word , or the Son of God Incarnate , ●e that buildeth all things is God : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all these things ; the things treated of , he doth not speak of the first creation , but the second ; the restoring of the lapsed World to God. 2. The other Honour is , that Christ is Lord of the new creation , as well as the founder and builder of it ; for the World to come is put in subjection to him , not to the Angels , Heb. 2.7 . By the World to come is not meant the state of Glory , but the state of the Church under the times of the Gospel . It is made subject to God , the Redeemer , it is solely and immediately in his Power , and under his Authority , and cast into a dependance upon him . II. In a way of Causality . So he is the beginning , either as a Moral , or efficient cause . 1. As a moral Meritorious cause : We are renewed by Gods creating power , but through the intervening Mediation of Christ : Or Gods creating power is put forth with respect to his Merit . The life of Grace , is purchased by his death : 1 Ioh. 4.9 . God sent his onely begotten son into the world , that we might live by him . Here spiritually , hereafter eternally . For life is opposite to death incurred by sin . We were dead legally , as sentenced to death by the Law ; and spiritually , as disabled for the service of our Creator . And how by him ? that he speaketh of verse 10. by his being a propitiation . We were in the state of death , when the doors of Mercy were first opened to us , under the guilt and power of sin ; but we live , when the guilt of sin is pardoned , and the power of sin broken ; but this life we have not without Christs being a propitiation for our sins , or doing that which was necessary , whereby God without impeachment of honour might shew himself placable and propitious to Mankind . 2. As an efficient cause by the efficacy of his Spirit , who worketh in us as Members of Christs Mystical Body . Wherefore it is said , 2 Cor. 5.17 . If any man be in Christ he is a new creature . And Eph. 2.10 . We are his workmanship created in Christ Iesus unto good works . Whatever Grace we have , cometh from God , through Christ as Mediator , and from him we have it by virtue of our union with him . It is first applied by the converting Grace , and then continually supplied by the confirming Grace of the Spirit . The influence we have from him as our head , is life and likeness . 1. Life : Gal. 2.20 . I am crucified with Christ , nevertheless I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , &c. Christ is the beginning of the new life ; therefore he is called the Prince or Author of Life . All life is derived from the head to the body , so we derive life from Christ , Ioh. 6.57 . As I live by the father , so he that eateth me shall live by me . We derive life from Christ as he from the Father . 2. Likeness : Gal. 4.19 . My little children of whom I travel in birth till Christ be formed in you . And 2 Cor. 3.18 . It is for the honour of Christ that his Image and superscription should be upon his Members to distinguish them from others . In short , as to Life he is the Root : Ioh. 15.1 , 2. I am the true vine , and &c. As to Likeness , he is the pattern , Rom. 8.29 . Whom he did foreknow , he also did predestinate , to be conformed to the Image of his son , that he might be the first-born among many brethren . Secondly , The Reasons of this . 1. It is for the honour of the Son of God that he should be head of the New World. In the Kingdom of Christ all things are new . There is a new covenant which is the Gospel , a new Paradise ; not that where Adam enjoyed God among the Beasts and Trees of the Garden , but where the Blessed injoy God amongst the Angels . A new Ministry , not the Family of Aaron , or Tribe of Levi , but the Ministry of Reconciliation whom God hath qualified and fitted to be dispensers of these holy Mysteries . New ordinances , we serve God not in the oldness of the Letter , but the newness of the Spirit ; new Members , or new creatures , that are made partakers of the benefits ; therefore also a new head , or a second Adam that must be the beginning of this new Creation ; and that is the Lord Jesus Christ who is made a quickning spirit to all his members , 1 Cor 15.45 . The first Adam was made a living soul , the second a quickning Spirit . Adam communicated natural life to his posterity , but from Christ we have the spirit . 2. It is suited to our lost estate . We were in a state of Apostasie and defection from God , averse from all good , prone to all evil : Now that we might have a new being and life , the Son of God came in our Nature to rectifie the disordered creation : The scripture representeth man as blind in his Mind , perverse in his Will , rebellions in his Affections , having no sound part left in him to mend the rest ; therefore we must be changed ; but by whom ? who shall make us of unclean to become pure and holy ? Not one amongst all the bare natural sons of Men , Iob 14.4 . of carnal to become spiritual . We must be new made and new born , Ioh. 3.6 . That which is born of the flesh is flesh , and that which is born of the spirit is spirit . That we may mind the things of the spirit , and not of the flesh ; of worldly to become heavenly : he that formeth us for this very thing is God , 2 Cor. 5.5 . He that is the framer and maker of all things ; a God of infinite Wisdom , Power , and Love , he frameth and createth us a-new . VSES . I. To shew us the Necessity of Regeneration . II. The Excellency of it . I. The Necessity . We must have another beginning , than we had as bare creatures ; it is one thing to make us men , another to make us Saints or Christians . We have Understanding , Will , Affections and Senses as Men , but we have these san●●●●d as Christians : The World thinketh Christianity puts strange names upon ordinary things , but is it an ordinary thing , to row against the stream of flesh and blood ? and to raise men to those inclinations , and affections to which nature is an utter stranger ? to have a Divine Nature put into us ? 2 Pet. 1.4 . the necessity is more bound upon us , if we look upon our selves not onely as Men , but Christians : for whosoever is in Christ is a New Creature . Some are in Christ by external Profession , de jure , they are bound to be new Creatures , that they may not dishonour their Head. Others by real internal Union ; they not onely ought to be , but de facto are , new creatures , because they are made partakers of his Spirit , and by that Spirit are renewed and sanctified . Little can they make out their recovery to God and interest in Christ , who are not sensible of any change wrought in them , who have the old thoughts , the old discourses , the old passions , and the old affections , and their old conversations still : The same deadness to holy things , the same proneness to please the flesh , the same carelessness to please or honour God ; and the drift and bent of their lives is as much for the world , and as little for God and heaven as before . II. The Excellency of Regeneration , or renewing Grace . What a benefit it is , it appeareth in two things . 1. That it is the fruit of Reconciling Grace ; 2 Cor. 5.18 . All things are of God , who hath reconciled us to himself by Iesus Christ , and hath given to us the ministry of reconciliation . God gives Grace , onely as the God of Peace , as pacified by the death of Christ , the holy Spirit is the gift of his Love , and the fruit of this Peace and Reconciliation which Christ made for us . Our Lord Jesus Christ merited this Grace by the value of his sacrifice and bloody sufferings , Tit. 3.5 , 6. 2. It is applyed to us by the Almighty power of his Spirit . Christ is first the Ransom for , then the fountain of Life to our souls , and so the honour of our intire and whole recovery is to be ascribed onely to our Redeemer , who as he satisfied the Justice of God for our sins , so he also purchased a power to change our hearts , and he purchased this power into his own hands , not into anothers , and therefore doth accomplish it by his Spirit , 2 Cor. 3.18 . We should often think what a foundation God hath layed for the dispensation of his grace and how he would demonstrate his infinite love in giving us his son to be a propitiation for us , and at the same time sheweth forth his infinite power in renewing and changing the heart of man , and all to bring us back to him to make us capable of serving and pleasing him . I come now to the other Title which respects the life of Glory : The first-born from the dead . The same appellation almost is given to Christ when he is called , Rev. 1.5 . The first begotten from the dead . The reason of both is because those that arise from the dead are as it were new born , and therefore the Resurrection from the dead is called a Regeneration , Matth. 19.28 . And as to Christ in particular , the Grave , when he was in it , is represented as being under the pains and throws of a woman in Travel , Acts 2.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God having loosed the pains of death , for it was not possible that he should be holden of it . But which is not onely a Metaphor , but an higher Mistery , St. Paul referreth that Prophesie , Psal. 2.7 . Thou art my son , this day have I begotten thee ; in Acts 13.33 . to the Resurrection of Christ : God hath raised up Iesus from the dead , as it is also written , thou art my son , this day have I begotten thee . Things are said to be done , when they are manifested to be done . Compare , Rom. 1.4 . Declared to be the son of God with power , according to the spirit of holiness , by the resurrection from the dead . So the Adoption of Believers shall appear by their Resurrection ; Rom. 8.19 . The earnest expectation of the creature waiteth for the manifestation of the sons of God. Verse 23. And not onely they , but our selves also , which have the first fruits of the spirit , even we our selves groan within our selves , waiting for the adoption , to wit the redemption of our body . 1 Joh. 3.2 . It doth not yet appear what we shall be , but we know that when he shall appear we shall be like him , for we shall see him as he is . This for the Title of First-born from the dead . Doctrine . That Christs rising from the dead is the evidence and assurance of a Christians happy Resurrection . 1. Let me open the Terms . 2. Vindicate the Notion . 3. Shew you how this is an Evidence and Assurance to all good Christians of their happy and joyful Resurrection . 1. For the Terms . He is here called The first-born from the dead . If the Grave was as the Womb to him , and his Resurrection as a Birth , then Christ was in a manner born when he rose again . Onely he hath the precedency , he is the first-born , he rises first , and surely others will follow after him . So we read , Acts 26.23 . That he should be the first-born that should rise from the dead ; as he saith elsewhere , first Christ , then they that are Christs . Christ hath the primacy of Order , and the principality of influence . So again , he is said to be the first fruits of them that slept , 1 Cor. 15.20 . As in the consecrating of the first-fruits , the whole harvest is also consecrated ; so Christ by rising himself , raises all others with him to Eternal Glory and Happiness . And so his Resurrection is a certain proof that others shall have a Resurrection also . 2. Let us vindicate the Notion here used by the Apostle . How was he the first-born ? the first-fruits ? the first-raised from the Dead ? Two Objections lye against it . 1. That many were raised from the dead before Christ. 2. Concerning the Resurrection of the Wicked . They are not parts of his Mistical body , and in respect of them how could Christ rise as the first-born , and the first-fruits . 1. For the first objection , how was Christ the first , since many were raised before him ? As the Widow of Sarepta's Son , that was raised to Life by Elijah , 1 Kings 17. The Shunamites son by Elisha , 2 Kings 4. A dead man by the touch of Elisha's bones , 1 Kings 13.21 . Our Saviour in his Life time raised the Widow of Nains only Son , Luk. 7.15 . Iairus's daughter , Luke 8.55 . Lazarus , Iohn 11.44 . Some others at his death Matth. 27.52 . how was he then the first , I answer we must distinguish of a proper and an improper Resurrection : Christ was the first-born from the dead , because he arose from the dead by a proper Resurrection which is to arise again to a life immortal ; others were raised again to a mortal estate , and so the great disease was rather removed then cured . Christs Resurrection is a Resurrection to immortality not to dye any more , as the Apostle saith , death hath no more power over him , they onely returned to their natural Life , they were raised from the dead but still mortal ; but he whom God raised again shall see no corruption , Acts 13.34 . 2. Others are raised by the power and vertue of his Resurrection , but he hath risen again by his own power , Ioh. 10.18 . I have power to lay down my life , and power to take it up again , raising the dead is a work of divine power , for it belongs to him to restore life who gave it at first . Therefore Christ is said not only to be raised again , but to rise from the dead , Rom. 4.25 . He dyed for our offences , and rose again for our Iustification , as the Sun sets and rises by his own motion . 3. All those that rose again before Christ arose onely by special dispensation , to lay down their bodies once more when God should see fit , and rose only as private and single persons , but Christ rose as a publick person . His Resurrection is the cause and pattern of ours , for head and members do not rise by a different power , he rose ato gain shew the vertue that should quicken our mortal bodies , and raise them at length . 2. The second objection is concerning the raising of the wicked , Christ cannot be the first-born or the first-fruits to them , they belong not to his mystical body , the first-born implyeth a relation to the rest of the Family , and offering of the first-fruits did not sanctifie the Tares , the Cockle or the Darnel , or the Weeds that grow amongst the Corn , but only the Corn it self . I answer , 1. Certain it is that the wicked shall rise again , there is no question of that , Act. 24.15 . I believe a Resurrection of the dead both of the just and unjust , all that have lived whether they have done good or evil , Matth. 5.45 . He makes his Sun to rise on the evil and the good , and sendeth rain on the just and on the unjust , and it is said Iohn 5.28 , 29. All that are in their graves shall hear his voice , and shall come forth , they that have done good to the Resurrection of Life , and they that have done evil to the Resurrection of damnation , both must rise that both may receive a full recompence according to their several wayes , and though it be said Psal. 1.6 . The ungodly shall not stand in the judgement , nor sinners in the congregation of the righteous , it doth not infringe this truth , the sense is those unhappy miscreants shall not be able to abide the tryal , as being self condemned : To stand in the judgment is to make a bold defence , and whereas it is said also they shall not stand in the congregation of the righteous : you must know that at the day of doom , there is a congregation or a gathering together of all men , then a segregation , a separating the Sheep from the Goats , then an aggregation , he shall set the sheep on his right hand and the goats on his left , so that they make up two distinct bodies , one of the good which is there called the congregation of the righteous ; the other of the wicked , who are to be judged by Christ as a just and righteous Judge , assisted with his Holy Angels and the great Assembly and Council of Saints : Not one of the sinners shall remain in the company of the righteous , nor appear in their Society . 2. The wicked are raised , ex officio Iudicis , not beneficio Mediatoris : they are raised by Christ as a Judge , but not by him as a Redeemer : The one sort are raised by the power of his vindicative Justice , the other by the Holy Ghost by vertue of his Covenant , Rom. 8.11 . He shall quicken your mortal bodies by his spirit that dwelleth in you : The one by Christs power from without , put forth by him as Judge of dead and living ; The other by an inward quickning influence that flows from him as their proper head . When the Reaper gathers the Wheat into his Barn , the Tares are bound in bundles and cast into unquenchable Fire , Matth. 15.30 . 3. The wicked are forced to appear ▪ and cannot shift that dreadful Tribunal , the other go joyfully forth to meet the Bridegroom , and when the sentence of condemnation shall be executed upon the one , the other by vertue of Christs Life and Resurrection shall enter into the possession of a blessed and Eternal Life , wherein they shall injoy God and Christ , and the company of Saints and Angels , and sing Hallelujahs for ever and ever . Thirdly , How is this an evidence and assurance to all good Christians , of their happy and glorious Resurrection ? 1. The Resurrection of Christ doth prove that there shall be a Resurrection . 2. That to the faithful it shall be a blessed and glorious Resurrection : 1. There shall be a Resurrection , it is necessary to prove that ; partly because it is the foundation of all Godliness , if there were not another Life after this , there were some ground for that saying of the Atheists , Let us eat and drink for to morrow we shall dye , 2 Cor. 15.32 . If there be no future estate nor being after this Life , let us enjoy the good things of the World whilst we can , for with in a little while death cometh , and then there is an end of all . These Atheistical discourses and temptations to sensuality were more justifiable if men were annihilated by death , no , the soul is immortal and the body shall rise again , and come into the judgment , and unless we live Holily , a terrible judgement it will be to us . Partly because we cannot easily believe that the same body shall be placed in heaven , which we see committed to the Grave to rot there . Of all Articles of Religion this is most difficultly assented unto , now there is relief for us in this business in hand , Christ is the first-born from the dead . There were many praeludia resurrectionis , foretokens and pledges of the Resurrection given to the old World , in the Translation of Enoch , the Rapture of Elijah , the reviving of these few dead ones which I spake of before , but the great and publick evidence that is given for the assurance of the World , is Christs rising from the Grave ; this makes our Resurrection 1. Possible . 2. Easie. 3. Certain and Necessary . 1. Possible , the least that we can gather from it is this , that it is not impossible for dead men to rise , for that which hath been may be . We have the proof and instance of it in Christ , see how the Apostle reasoneth , 1 Cor. 15.13 . If there be no Resurrection from the dead , then Christ is not risen , and then our whole Faith falleth to the ground , For all Religion is bottomed on the Resurrection of Christ , if therefore Christ be risen why should it seem an incredible thing to us , that others should be raised also . 2. It is Easie , for by rising from the dead he hath conquered death and gotten the victory of it , 1 Cor. 15.57 . A separation there will be of the soul from the body , but it is not such as shall last for ever . The victory over sin is the victory over death , and the conquest of sin makes death an entrance into immortality : The Scriptures often speak of Christs destroying the power of death , Heb. 2.14 , That through death he might destroy him that had the power of death . The devils design was by tempting men to sin , to keep them for ever under the power of death , but Christ came to rescue men from that power by a Resurrection from Death to Life . Again it is said he hath abolished death and brought Life and Immortality to light in the Gospel . He hath voided the power of death by taking a course for the destruction of sin , and made a clear Revelation of that Life and Immortality which was not so certainly known before . We look to the natural impossibilities , how what is turned to dust may be raised again , because we do not consider the power of God , but the moral impossibility is the greater , for the sting of death is sin , and the strength of sin is the Law , that which makes sin able to do us hurt is the guilt of sin , otherwise it would be but as a calm sleep , and this guilt is bound upon us by the Law of the righteous God , which threatneth eternal Death to the sinner . Now get free from sin and it is easie to believe the conquest of death : I will prove two things , that Christs R●surrection shews both his victory over sin , and his victory over death . 1 , His victory over sin : That he hath perfectly satisfyed for sin , and appeased the wrath of God , who is willing to be reconciled with all those that come to the Faith and Obedience of the Gospel , which could not be if Christ had remained under the power of death , for the Apostle saith , 1 Cor. 15.17 . If Christ had not risen ye are yet in your sins , that is , God is not pacifyed , there is no sufficient means of atonement or foundation layed for our Reconciliation with him but his Resurrection declareth that he is fully satisfyed with the ransom paid for sinners by Jesus Christ , for it was in effect the releasing of our Surety out of Prison , so it is said , Rom. 4.15 . He was delivered for our offences , and raised up for our Iustification : he dyed to expiate and do away sin , and his Resurrection sheweth it was a sufficient Ransom , and therefore he can apply the vertue of it to us . 2. His victory over death : For he got out of it , which not only shews there is a possibility for a man by the power of God to be raised from Death to Life , but a facility ; as a second Adam , he brought Resurrection into the World ; there were two Adams : the one Man brought Death , and another brought Resurrection into the World. The sentence of death is gone out against all the children of Adam as such , and the Regenerate Believers that are recovered by Christ shall be raised to immortal Life , he hath gotten out of the power of death , so shall we . 3. Certain and necessary . For several Reasons . 1. Our relation to Christ , he is the head of the body , now the head will not live gloriously in Heaven and leave his members behind him , under the power of death : Believers are called the fullness of him that filleth all things , Eph. 1.23 . Head and Members make up one perfect Man or mystical Body , which is called the fullness of Christ , Eph. 4.13 . Otherwise it would be a maimed Christ , or a Head without a Body , and therefore we should not doubt , but he will raise us up with him . Secondly , The charge and office of Christ which he will attend upon and see that it be carefully performed , Iohn 6.39 . This is the Fathers will which hath sent me , that of all which he hath given me I should lose nothing , but raise it up again at the last day : as none so nothing in the Prophets expression concerning the good Shepherd , not so much as a leg or a piece of an ear , that he should be carefull to preserve every one who belongs to his charge , and what ever befalls them here , he is to see them forth coming at the last day , and to give a particular account of them to God. Now certainly Christ will be very careful to fulfill his charge and make good his office . Thirdly , There is the Mercy of God through the Merits of Christ towards his faithful ones who have hazarded their bodies , and their bodily interests for his sake , 1 Thess. 4.14 . If we believe that Iesus dyed and rose again even those also which sleep in Iesus , will God bring with him . Upon the belief of Christs death and Resurrection depends also the raising of their bodies that dye for the Testimony of Christ , or by occasion of Faith in Christ , and that so certainly and speedily , that they that dye not at all shall at the day of Judgment have no advantage of those that have layen in the Grave so many years , the raising of the one being in the same twinkling of an eye with the change of the other , for the Apostle saith , they that are alive shall not prevent them that are a sleep . So 2 Cor. 4.14 . Knowing that he that raised up the Lord Iesus , shall raise us up also with Iesus , and present us with you . He gives it as the reason why he had the same spirit of Faith with David , who in his sore afflictions professed his confidence in God , because he believed he spake . So they do profess the Faith of Christ , though imminent death and danger is always represented to them , as before their eyes : because they stedfastly believed that God would raise them to a glorious estate through Christ , therefore did they openly proclaim what they did Believe concerning him . To the same purpose to confirm Timothy against all danger of death , 1 Tim. 6.13 . I give thee charge in the sight of God who quickneth all things , that is , as thou believest that God is able and will raise thee from the dead , that thou hold out constantly unto the death and do not shrink for persecution . 2. It proveth that to the faithful it shall be a blessed and a glorious Resurrection : 1. Because Christs Resurrection is not only a cause but a pattern of ours ; there is not onely a Communion between the Head and Members in the Mystical Body but a conformity . The members were appointed to be conformed to their Head as in obedience and sufferings , so in happiness and glory here in the one , hereafter in the other , Rom. 8.29 . He hath predestinated us to be conformed to the Image of his Son : As Christ was raised from the dead , so we shall be raised from the dead , God raised him from the dead , and gave him glory and honour , that your Faith and hope might be in God , 1 Pet. 1.21 . So God will raise us from the dead and put glory and honour upon us . There is indeed a glory put upon Christ far surpassing the glory of all created things ; but our glory is like his for quality and kind , though not for quantity , degree and measure , as to those prerogatives and priviledges which his body in his Exaltation is endowed withall . Such a glory it is that Christ shall be admired in his Saints , the World shall stand gazing at what he means to do . 2. By the grant of God. They have a right and title to this glorious estate , being admitted into his family ; they may hereafter expect to be admitted into his presence . The Holy Spirit abideth in them as an earnest , till it be accomplished , Eph. 1.14 . Ye were sealed with that holy spirit of promise , which is the earnest of our inheritance until the redemption of the purchased possession . The Spirit of Holiness marketh and distinguisheth them as Heirs of Promise from all others : The mark or seal is the impression of Christ's Image on the soul ; this seal becomes an earnest or part of payment , which is a security or assurance to us that more will follow , a fuller conformity to Christ in the glorious estate , and this earnest doth continue till the redemption of the purchased possession ; the purchased possession is the Church , and their redemption is their final deliverance , Eph. 4.30 . when their bodies are redeemed from the hands of the grave . See Rom. 8.28 . VSES . I. Vse . Is to perswade you to the belief of two grand Articles of Faith ; the Resurrection of Christ , and your own Resurrection . 1. The Resurrection of Christ. The raising of Christ from the dead is the great prop and foundation of our Faith , 1 Cor. 15.14 . If Christ be not risen , then is our preaching vain , and your faith also is vain . All the Apostles preaching was built upon this supposition , that Christ died and rose again . Partly because this is the great evidence of the truth of the Christian Religion ; for hereby Christ was evidenced to be what he gave out himself to be , the eternal Son of God , and the Saviour of the World , whereof he hath given assurance to all men , in that he raised him from the dead , Acts 23.31 . that is the ground of Faith and Assurance . So Acts 13.33 . God hath raised Iesus from the dead , for it is written , Thou art my son , &c. Partly to shew , that he is in a capacity to convey life to others both spiritual and eternal ; which , if he had remained under the state of death , could not be : The life of Believers is derived from the life of Christ , Ioh. 14.19 . Because I live , &c. If he had been holden of death , he had neither been a fountain of Grace nor Glory to us ; 1 Pet. 1.3 . He hath begotten us unto a lively hope , by the resurrection of Christ from the dead . Partly , because the raising of Christ is the pledge of Gods omnipotency , which is our relief in all difficult cases ; the power which raised Christ , exceedeth all contrary powers , Eph. 1.20 , 21. Now the resurrection of Christ , besides the veritableness of the report , manifested by the circumstances , when a great stone was rolled at the mouth of the Sepulchre , a guard of Souldiers set to watch against all fraud and impostures , yet he brake thorow ; his frequent Apparitions to the Apostles , yea to 500 disciples at once ; 1 Cor. 15.6 . a great part of which were alive to testifie the truth of it , for some competent space of time ; his pouring out of the Spirit ; the Apostles witnessing the truth of it in the teeth of opposition ; his appearing from Heaven to Paul ; the prophesies of the Old Testament foretelling of it ; the Miracles wrought to confirm it ; the holiness of the Persons who were employed as chosen Witnesses , their unconcernedness in all temporal Interests ; their hazarding of all , their success : It would make a volum to give you the evidences . 2. Your own Resurrection , what may facilitate our belief and hope of it ? 1. Consider it is a work of Omnipotency . We are apt to say , how can it be , that when our bodies are turned into dust and that dust mingled with other dust , and hath undergone many transmutations , that ●very one shall have his own body and flesh again ? Why consider the Infinite and Absolute Power of God , and this will make it more reconcileable to your tho●ghts , and this hard point will be of easier digestion to your Faith. To an Infinite power there is no difficulty at all , Phil. 3.21 . According to the working whereby he is able to subdue all things to himself . He appeals to Gods power , how much Gods power out-works our thoughts ; for he were not infinite if he might be comprehended . We are not fit Judges of the extent of his power ; many things are marvellous in our eyes , which are not so to his , Zech. 8.6 . Therefore we must not confine God to the limits of created b●ings , or our finite understandings . Alass ! our Cockel-●hell cannot empty an Ocean ; we do no more know what God can do , than a worm knoweth a man. He that made the world out of nothing , cannot he raise the dead ? He that brought such multitudes of creatures out of the dark Chaos , hath he forgotten what is become of our dust ? He that gave Life and Being to that which before was not , cannot he raise the dead ? He that turned Moses Rod into a Serpent , and from a Serpent into a Rod again , cannot he raise us out of dust into men , and ●u●n us from men into dust , and from the same dust 〈◊〉 us up into the same men and women ●●ain ? 2. We have a releif from the Justice of God. All will grant that God is , and that God is a rewarder of good and bad . Now in this Life he doth not dispense these rewards : Many times here , instruments of publick good are made a sacrifice to publick hatred , and wicked men have the world at will ; therefore there is a Judgment , when this life is ended ; and if there be a Judgment , men must be capable to receive reward and punishment . You will say , so they are by having an immortal Soul ; I , but the soul is not all of a man , the body is a part ; it hath had its share in the work , and therefore it is most equal to conceive it shall have its share in the reward and punishment . It is the body which is gratified by the pleasure of sin for a season , the body which hath endured the trouble and pain of Faithful obedience unto Christ , therefore there shall be a Resurrection of just and unjust that men may receive according to what they have done in the body . God made the whole man , therefore glorifies and punishes the whole man. The Apostle urgeth this as to the Godly , 1 Cor. 15.29 . 3. Gods unchangeable Covenant-Love , ●●●ch inclines him to seek the dust of his ●onfederates . God hath taken a believer into Covenant with himself , body and soul ; therefore Christ proveth the Resurrection from Gods Covenant-Title ; Matth. 22.31 , To be a God , is certainly to be a Benefactor , Gen. 25.26 . Not blessed be Shem , but blessed be the Lord God of Sem. And to be a Benefactor , becoming an Infinite Eternal Power . If he had not Eternal Glory to bestow upon us he would not justifie his Covenant-Title , Heb. 11.16 . To whom God is a benefactor , he is a Benefactor not to one part onely , but to their whole Persons : Their bodies had the mark of his Covenant upon them , their dust is in Covenant with him , and where-ever it is dispersed , he will look after it . Their death and rotting in the Grave doth not make void his Interest , nor cause his Care and Affection towards them to cease . 4. We have relief also from the Redemption of Christ , which extendeth to the bodies of the Saints , as it is often interpreted in Scripture ; as where Christ speaks of his fathers charge , this was a special Article in the Eternal Covenant ; Ioh. 6.39 , 40. This is the will of my Father , that of all that he hath given me I should lose nothing , but raise it up at the last day . Christ hath ingaged himself to this , he is the Guardian of the Grave , as Rispah kept the dead bodies of Sauls sons , 2 Sam. 21.10 . Christ hath the keyes of death and hell , he hath a charge of the Elect to the very day of their Resurrection that he may make a good account of them , and may not lose so much as their dust , but gather it up again . What shall I say ! when the intention of his death is spoken of , 1 Thes. 5.10 . That whether we wake or sleep , we should live together with him ; that is , whether dead or alive ; for they that are dead in the Lord , are said to be fallen asleep . Whether we live or die we should live a spiritual life here , and eternal life in Glory hereafter : So where the obligation , 1 Cor. 6.20 . Ye are bought with a price . There would be no consequence if Christ had not purchased the body as well as the Soul , and Christ will not lose one jot of his purchase , if he expect duty from th● body , you may expect glory for the body ; so redemption is particularly applyed to the body ; Rom. 8.23 . Waiting for the Adoption the redemption of our bodies . Then is Christs Redemption full , when the body is exempted from all the penalties induced by sin . 5. The honour which is put upon the bodies of the Saints . 1. They are members of Christ , 1 Cor. 6.15 . Know ye not that your bodies are members of Christ , shall I then take the Members of Christ and make them members of an harlot , God forbid . No Members of Christ can for ever remain under death , but shall certainly b● raised up again . When a Godly Man ●●eth , the union between Soul and Body is dissolved , but not the union between him and Christ , as Christs own natural body in the grave was not separated from his Person , and the Hypostatical Union was not dissolved ; it was the Lord of Glory which was crucified , and the Lord of Glory which was l●yed in the Grave , so the Mystical 〈◊〉 is not dissolved between Christ and 〈…〉 , who are his Mystical Body , 〈◊〉 they are dead . 2. They are Temples of the holy Ghost ; therefore if they be destroyed they shall be built up again , 1 Cor. 6.19 . Know ye not that your bodies are temples of the holy Ghost . As Christ redeemed not the soul onely , but the whole man , so the Spirit in Christs Name takes Possession both of body and soul ; the body is cleansed and sanctified by the spirit , as well as the soul ; and therefore it is quickned by the Spirit ; Rom. 8.11 . If the spirit of him , that raised Iesus from the dead , dwell in you he shall also quicken your mortal bodies by his spirit which dwelleth in you . The Holy Ghost will not leave his Mansion , or dwelling-place ; the dust of Believers belongs to them who were once his Temple . So it is a pledge of the Resurrection . Now therefore labour with your selves , think often of it . SERMON . VII . Col. 1.19 . For it pleased the father that in him should all fulness dwell . With Chap. 2.9 . For in him dwelleth all the fulness of the Godhead bodily . THese words are produced to prove , that there is no defect in the Evangelical Doctrine , and therefore there needeth no Addition to it from the Rudiments of men . That there is no defect , he proveth from the Author of it Jesus Christ , who was not onely Man , but God ; and beyond the Will of God , we need not look : If God will come from heaven to teach us the way thither , surely his Teaching is sufficient , his doctrine containeth all things necessary to salvation . This is the Argument of these words , For in him dwelleth all the fulness of the Godhead bodily . In which words observe three things : First , The House , In Him. Secondly , The Inhabitant , All the fulness of the Godhead . Thirdly , The manner of dwelling in the Word Bodily . First , The House , or place of Residence , in Him. In the Man Christ Jesus ; or in that Humane Nature in which he carried on the business of our Salvation : As despicable and abject as it was in the eyes of men , yet it was the temple and seat of the Godhead . Secondly , The Inhabitant : The fulness of the Godhead . Not a portion of God onely ; or his Gifts and Graces ( as we are made partakers of the Divine Nature , 1 Pet. 1.4 . ) but the whole Godhead . Thirdly , the Manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bodily . The word may relate , 1. To the shadows and figures of the Law , and so it signifieth Essentially , Substantially ; God dwelt in the Tabernacle , Temple , or Ark of the Covenant ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the figures of his Presence . In Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bodily . As his Humane Nature was the true Tabernacle or Temple in which he resid●th . Christ calls his Humane Nature a Temple , Ioh. 2.19 . Or else , 2. With respect to the intimacy and closeness of the Union ; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred personally : For body is often put for a person ; the two Natures were so united in him , that he is one Christ. Doctrine . That Iesus Christ is True God , and True Man in one Person . I shall prove the Point . I. By Testimonies of Scripture . II. By Types . III. By Reasons taken from Christs Office. I. By Testimonies of Scriptures . I shall pass by those that speak of the reality of either nature apart , and onely alledge those that speak of both together . Now these do either belong to the Old Testament or the New. I begin with the former , the T●stimonies of the old Testament , because this union of the two Natures in the Person of Christ ; is indeed a Mystery , but such as was foretold long before it came to pass ; and many of the places wherein it was foretold were so understood by the ancient Iews . The controversie between them and Christians was not whether the Messiah were to be both God and man , they agreed in that ; but whether this was fulfilled , or might be applied to Jesus of Nazareth . But the lat●er Iews finding themselves not able to stand to the issue of that plea , say that we attribute many things to Jesus of Nazareth , which were not foretold of the Messiah to come ; as namely , that he should be God-man in one person : Therefore 't is necessary that this should be proved , that the old Testament aboundeth with predictions of this kind . Let us begin with the first Promise touching the Messiah , which was made to Adam after his Fall , for the restoring of Mankind , Gen. 3.15 . The seed of the woman should bruise the serpents Head. That is to say one of her seed , to be born in Time , should conquer the Devil , Death , and Sin. Now when he is called the seed of the woman , 't is apparent he must be Man , and made of a woman : And when 't is said that he shall break the serpents head , who can do this but onely God : 'T is a work of Divine Omnipo●●ncy , for Satan hath much more power than any bare man. Therefore 't is said , Rom. 16.20 . The God of peace shall bruise Satan under your feet shortly . Come we next to the Promise made to Abraham , Gen. 12.3 . In thee shall all the families of the earth be blessed . In thee , that is , in thy seed , as it is often explained , Gen. 22.18 . In thy seed shall all the nations of the earth be blessed . This seed was Christ the Messiah to come . Now he was to be God-man : He was to be Man , for he is the seed of Abraham ; God , because that blessedness is remission of sins or Justification : For 't is said , Gal. 3.8 . The Scripture fore-seeing that God would justifie the heathen through faith , preached before the Gospel unto Abraham , saying , In thee shall all nations of the earth be blessed . Regeneration , and the Renovation of our natures is also included in it , as a part of this blessing , Acts 3.25 , 26. Ye are children of the prophets , and of the covenant which God made with our fathers , saying unto Abraham , in thy seed , shall all the kindreds of the earth be blessed . Therefore unto you first God , having raised up his son Iesus , sent him to bless you , in turning away every one of you from his iniquities . There is also Redemption from the curse of the Law , and the gift of Eternal Life , included in it : Now all these are works proper to God alone . Let us come to the Promise made to David , 2 Sam. 7.12 , 13. I will set up thy seed after thee , and I will establish the throne of thy kingdom for ever . 'T is spoken in the Type of Solomon , but in the Mystery of Christ , who is true Man as Davids seed ; and true God , for his Kingdom is everlasting : And so David interpreteth it , Psal. 45.6 . Thy throne , O God , is for ever and ever . The Kingdom of the Messiah is never to have an end . And the Apostle affirmeth expresly , that those words are spoken to Christ the son of God , Heb. 1.7 . Let me next alledge Iobs confession of Faith , which was very Ancient , Iob 19.25 , 26. I know that my Redeemer liveth , and that he shall stand at the latter day upon the earth , and though after my skin , worms destroy this body , yet in my flesh I shall see God. His Redeemer was true Man as appeareth by his Title Goel ; and because he shall stand on the Earth , and be seen by his bodily eyes . True God , for he calleth him so , I shall see God. Go we on in the Scriptures , Isa. 4.2 . Christ is prophesied of ; In that day the branch of the Lord shall be beautiful , and glorious , and the fruit of the earth shall be excellent and comely . When he is called the Branch of the Lord , his Godhead is signified ; when he is called the fruit of the earth , his Manhood . So again , Is● . 7.14 . A virgin shall conceive and bear a son , and thou shalt call his name Imm●●uel . That is to say , God with us ; which can agree to none but to hi● that is God and Man. So that this Mystery of God Incarnate , was not hid from the Church of the Old Testament , for his very Name did import God with us , or God in our Nature reconciling us to himself . So Isa. 9.6 . To us a child is born , to us a son is given , and the government shall be upon his shoulders , and his name shall be called The wonderful Counseller , the mighty God , the everlasting father , the prince of peace . Who can interpret these speeches and A●●ributes , but of one who is God-Man ? How could he else be a child , and yet the Everlasting Father ; born of a Virgin , and yet the Mighty God. So Isa. 11.1 . with the 4th . Verse . A rod out of the S●em of Iesse , and a branch out of his roots : Therefore Man. And verse 4. He shall smi●e the earth with the rod of his mouth , and with the breath of his lips shall be slay the wicked : Therefore God. So Isa. 53.8 , He shall be taken from prison and judgement ; therefore Man : yet who shall declare his generation ? therefore God. So Ier. 23.5 , 6. A branch raised unto David , from his dea● stock ; therefore Man : yet the Lord , or Iehovah our righteousness ; therefore God. Shall I urge that speech , whereby Jesus did silence divers of the Learned Pharisees ; Psal. 110.1 . The Lord said to my Lord , sit thou on my right hand , until I make thy foes , thy footstool . He was born in the mean Estate of humane Flesh , and King Davids seed , and yet Davids Lord ; which he could not be , if he were not God himself , the King of Kings , and Lord of Lords . Well then , he was Davids Son as Man , but Davids Lord as he was God. And so do many of the Ancient Iewish Rabbins interpret this place . So again , Micah 5.2 . Thou Bethlehem Sphratah , Though thou ●e little among the thousands of Iudah , yet out of thee shall he come forth unto me , that is to be ruler in Israel : whose goings forth have been from old , from everlasting . He is born in Bethlehem , yet his goings forth are from everlasting . He came out of Bethlehem , and therefore Man ; his goings forth are from everlasting , and therefore God. So Zech. 12.10 . I will pour out the spirit of grace and supplication , and they shall look upon me whom they have pierced . He is God because he giveth the spirit of grace ; Man because he is pierced or crucified : So Zech. 13.7 . Against the man my fellow . A man he was , but Gods companion , his only begotten son , and co-essential with himself , and so God. Secondly , Come we now to the New Testament , in which this mystery is more plainly and fully demonstrated : There often the son of Man is plainly asserted to be also the Son of God. Thomas calleth him his Lord , his God , Ioh. 20.28 . We are told that the word was made flesh , Ioh. 1.14 . That God purchased the Church with his own blood , Acts 20.28 . which can be understood of no other but Christ ; by whose blood we are redeemed , and who being Incarnate , hath blood to shed for us ; But God as a pure Spirit , hath not flesh , and blood , and bones as we have . So Rom. 1.3 , 4. Iesus Christ was made of the seed of David , according to the flesh , but declared to be the son of God with power according to the spirit of holiness , &c. In respect of his Divine subsistence , he was begotten not made ; in regard of his humane Nature , made , not begotten . True Man as David was , and True God as the Spirit and Divine Nature is . Again , Rom. 9.5 . Whose are the fathers , and of whom as concerning the flesh , Christ came , who is over all , God blessed for ever . Than which , nothing can be said more express , as to that nature which is most apt to be questioned ; for surely he that is God over all , cannot be said to be a mere Creature . The Jews confessed him to be Man , and one of their blood , and Paul asserteth him to be God over all : They accounted him to be accursed , and Paul asserteth him to be blessed for ever : They thought him inferiour to the Patriarchs of whom he descended , and Paul over all ; so that no word is used in vain : and when he saith according to the flesh , he insinuateth another Nature in him to be considered by us . The next place is , 1 Cor. 2.8 . They Crucified the Lord of Glory . He was Crucified , there his humane nature is acknowledged , but in respect of the Divine nature he is called the Lord of Glory , as in the 24th . Psalm , The Lord or King of Glory , is Iehovah Sabaoth , The Lord of Hosts . Go we farther , Phil. 2.6 , 7. Who being in the form of God , thought it not robbery to be equal with Gon , but made himself of no reputation , and took upon him the form of a Servant , and was made in the likeness of men . By the form of God is meant not only the divine Majesty and Glory , but also the divine essence it self : for without it there can be no true divine Majesty and Glory . Now this he kept hidden under his humane nature , letting onely some small Rayes sometimes to shine forth in his Miracles : but that which was most sensible and conspicuous in him , was a true humane Nature in a low and contemptible estate . Again 1 Tim. 3.16 . Great is the Mystery of Godliness , God manifested in our Flesh. That is the Eternal Son of God became Man , and assumed the humane nature into the unity of his person . Once more 1 Pet. 3.18 . He was put to death in the flesh , but quickned in the spirit . That is dyed according to his humane nature , but by his divine nature raised from the Dead : 't is not meant of his soul : quickned , signifies not one remaining alive , but made alive ; that power belongeth to God. Secondly , By Types . Those that come to hand are these . 1. Melchisedec : Gen. 14.18 . Melchisedec King of Salem , brought forth bread and wine to Abraham . Which Type is interpreted by the Apostle , Heb. 7.2 , 3. First being by interpretation King of Righteousness , and after that also King of peace . Without Father , and without Mother ; having neither beginning of dayes , nor end of Life , but made like unto the Son of God abideth a priest continually . What Melchisedec was is needless to dispute . The Apostle considereth him only as he is represented in the story of Moses , who maketh no mention of his Father or Mother , Birth or Death . Certainly he was a very Man , but as he standeth in Scripture , there is no mention of Father or Mother , beginning or end , what he was or of whom he came . So is Christ as God without Mother , as Man without Father : As God without beginning ; as God Man without ending of Life . 2. Another Type of him was Iacobs Ladder . The top of which reached Heaven , and the bottom reached Earth , Gen. 28.12 . And the Angels of God were ascending , and descending upon it . This Ladder represented Christ the Son of Man , upon whom the Angels of God ascend , and descend Iohn 1.51 . The bottom which reached the earth , represented Christs humane nature , and conversing with Men : The top which reached Heaven ; his heavenly and divine nature ; and in both his mediaation with God for Men : Ascende per hominem , & per venies ad Deum , Christ reaches to Heaven in his divine original , to Earth in his Manhood , and him the Angels serve . By his dwelling in our nature , this commerce between Earth and Heaven is brought about . The third Type is the Fiery cloudy pillar , Exod. 13.21 . And the Lord went before them in the day in a pillar of a cloud , and by night in a pillar of Fire to give them light , to go by day and night , this figured Christs guidance and protection of his Church , travelling through this World to his heavenly rest : The cloud signified his humanity , the fire his divinity : There were two different substances , the fire and the cloud , yet but one pillar . So there are two different natures in Christ , his divinity shining as fire , his humanity darkning as a cloud ; yet but one Person . That pillar departed not from them all the while they travelled in the Wilderness ; so while the Churches pilgrimage lasteth Christ will conduct us , and comfort and shelter us by his presence . His Mediatory conduct ceaseth not . The fourth Type is the Tabernacle , wherein God dwelt symbolically , as in Christ bodily : There God sat on the mercy seat which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 9.5 . so Christ Rom. 3.25 . A propitiation . He there dwelt between the Cherubims , and did exhibit himself graciously to his people , as now he doth to us by Christ. The next shall be of the Scape Goat on the day of expiation , Lev. 16.10 . One Goat was to be slain , the other kept alive . The slain Goat signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Flesh , or humane nature suffering , the Live Goat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Immortal Deity , or as the Apostle expresseth it , 2 Cor. 13.4 . That Christ was to be crucified through weakness , yet to live by the power of God , or as we heard before , 1 Pet. 3.18 . Put to death in the Flesh and quickned by the Spirit . Because these two things could not be shadowed by any one Beast , which the Priest having killed could not make alive again ; and it was not fit that God should work mir●cles about Types ; therefore he appointed ●wo , that in the slain Beast his death might be represented ; in the Live Beast his immortality . The like mystery was represented also in the two birds for the cleansing of the Leper , Lev. 14.6 , 7. Thirdly , I prove it by Reasons taken from his office ; which may be considered in the general . And so it is expressed by one Word Mediator , or in particular according to the several functions of it , expressed by the terms of King , Priest and Prophet : or with respect to the persons that are to be considered and concerned in Christs Mediation . 1. His Office considered in the General , so he is called , Iesus the Mediator of the New Testament , Heb. 12.24 . It was agreeable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mediator should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a middle person of the same essence with both parties , and that his operative Mediation , should presuppose his substantial Mediation , that being God Man in the same person he should make an atonement between God and Man : Sin hath made such a breach and distance between us and God , that it raiseth our fears , and causeth backwardness to draw nigh unto him , and so hindreth our love and confidence in him . How can we depend upon one so far above us , and out of the reach of our commerce , therefore a Mediator is necessary ; one that will pity us , and is more near and dear to God then we are . One in whom God doth condescend to man , and by whom Man may be encouraged to ascend to God , now who is so fit for this as Jesus Christ , God manifested in our flesh : The two natures met together in his person , and so God is nearer to Man , then he was before 〈◊〉 the pure Deity ; for he is come down to us in our flesh , and hath assumed it into the unity of his person , and man is nearer to God , for our nature dwelleth with him , so closely united , that we may have more familiar thoughts of God , and a confidence that he will look after us , and concern himself in our affairs and shew us his grace and savour , for surely he will not hide himself from his own flesh , Isa. 58.7 . This wonderfully reconcileth the heart of Man to God , and maketh our thoughts of him more comfortable and doth encourage us to free access to God. 2. Come we now to the particular offices , by which he performeth the work of a Mediator ; and they all shew the necessity of both natures : these offices and functions , are those of Prophet , Priest , and King. 1. Our Mediator hath a Prophetical office belonging to his Administration , that he may be made Wisdom to us , and therefore he must be both God and Man : God that he may not onely teach us outwardly , as an ordinary Messenger or Minister , but inwardly putting his Law into our minds , and writing it upon our hearts , Heb. 8.10 . and 2 Cor. 3.3 . Ye are manifestly declared to be the Epistle of Christ ministred by us , written not with Ink , but with the spirit of the living God , not in Tables of stone , but in the fleshly Tables of the heart . Men may be the instruments , but Christ is the Author of this Grace , and therefore he must be God : To convince mens understandings of their duty , and to incline their hearts to perform it , requireth no less then a divine power . If such an infinite vertue be necessary to cure the blindness of the body ; how much more to cure the natural blindness and darkness of the mind ! And man he must also be ; for the great Prophet of the Church was to be raised up among his brethren , like unto Moses , Deut. 18.15 . Till such an one came into the World they were to hear Moses , but then they were to hearken to him : he that was to come , was to be a Lawgiver as Moses was , but of a far more absolute and perfect Law : a Lawgiver that must match and overmatch Moses every way . He was to be a man as Moses was in respect of our infirmities , such an one as Moses was whom the Lord had known face to face , but of a far more divine nature : and approved to the World , by Miracles , Signs , and Wonders as Moses was . Again 't was prophesied of him , that as the great Prophet of the World he should be anointed , that he might come and Preach the Gospel to the poor , Isa. 62.1 . Which could not be if he had spoken from heaven in thunder , and not as a man conversed with men : Again he was to approve himself as one who had grace poured into his lips , Psal. 45.2 . That all might wonder at the gracious speeches that came from his mouth , as they did at Christs . In short that wisdom of the Father , which was wont to assume some visible shape for a time , when he would instruct the Patriarchs concerning his will , that he might hide his Majesty and put a vail upon his glory , was now to assume our nature into the unity of his Person , not a temporary and vanishing appearance . That God who at sundry times , and in divers manners speak in time past unto the Fathers by the Prophets , might in these last dayes spake to us by his son , Heb. 1.1 , 2. Then God delivered his will by parcels , now by him he would settle the whole frame of the Gospel . 2. Jesus Christ as he is the Apostle of our profession ; so also he is the High Priest , Heb. 3.1 . and so must be both God and Man : Man , that he might be made sin for us : God , that we might be made the Righteousness of God in him , 2 Cor. 5.21 . Man to undertake our Redemption ; God to perform it : Man , that he might suffer , God that he might satisfie by suffering , and make our attonement full . We are purchased by the Blood of God. Man , that he might have a sacrifice to offer , God , that the offering might be of an infinite price and value , Heb. 9.14 . Man , that he might have a Life to lay down for us ; God , that the power of laying it down and taking it up again , might be in his own hands , Iohn 10.17 , 18. I lay down my Life , that I may take it agai● , no man taketh it from me , but I lay it down of my self , I have power to lay it down , and I have power to take it again . This was sit , that his suffering should be a pure voluntary act , required indeed by God , but not enforced by Man : he had a liberty at his own pleasure , as to any thing men could do , and thereby commendeth his love to sinners . What shall I say ? he was man that he might dye , he was God that by death he might destroy him that had the power of death . He was Man , that by his death he might ratifie the New Covenant ; God , that he might convey to the heirs of Promise these precious Legacies of pardon and Life . Man that he might be a merciful High Priest touched with the feeling of our infirmities ; God , that we coming boldly to the Throne of Grace , might find mercy and grace to help in every time of need , Heb. 9.15 , 16. 3. His Kingly office , he that was to be King of kings , and Lord of lords , needed to be both God and Man : God that he might cast out the Prince of this World , and having rescued his Church from the power of darkness , might govern it by his Word and Spirit , and finally present it to himself , a glorious Church without spot or wrinkle , or any such thing . Man he needed to be for his own glory , that he might be the First-born among many brethren . And Head and Members might suit , and be all of a piece ; and for our consolation that we might be heirs of God , and joynt heirs with Christ , Rom. 8.17 . And for the greater terrour and ignominy of Satan , that the seed of the Woman might break the Serpents Head. In short , God that he might govern and influence a people so scattered abroad upon the face of the Earth , and raise them up at the last day : Man , that our nature ( the dignity of which was so envyed by Satan , ) might be exalted at the right hand of Majesty , and placed so near God far above the Angelical . Thirdly , With respect to the persons who are to be considered , and concerned in Christs Mediation : God to whom we are Redeemed , Satan from whom we are Redeemed ; and we our selves who are the Redeemed of the Lord. And you shall see with respect to God , with respect to Satan , with respect to our selves : our Mediator ought to be both God and Man. 1. God he need to be , with respect to God ; that he may be appeased by a valuable compensation given to his Justice : no meer man could satisfie the Justice of God , appease his wrath , procure his favour , therefore our surety needed to be God to do this . And with respect to Satan , that he might be overcome ; now none can bind the strong one , and take away his goods , but he that is stronger then he , Luk. 11.21 . Now no mere man is a match for Satan , the Conqueror of the devil must be God , that by strong hand he may deliver us from his Tyranny . And with respect to Man , that he may be saved : Not onely because of the two former respects must he be God ; but also there is a special reason in the cause , the two former respects evince it : For unless God be appeased , Man cannot be reconciled , and unless the Devil be overcome , Man cannot be delivered : If a God be needful for that , man cannot be saved unless our Redeemer be God : but there is a special reason , because of our own obstinacy and rebellion , which is onely overcome by the divine power . 'T is necessary Man should be converted and changed , as well as God satisfyed , and Satan overcome . Now who can convert himself , or chang● his own heart ? That work would cease for ever unless God did undertake it by his all conquering Spirit . Therefore our Mediator must be God , to renew and cleanse our hearts , and by his divine power to give us a divine nature . 2. Man also he ought to be with respect to these Three parties : With respect to God , that the satisfaction might be tendered in the nature which had sinned : That as by Man came death , by man also might come the Ressurection from the Dead , 1 Cor. 15.21 , 22. That as in Adam all dye , so by Christ shall all be made alive . So with respect to the Devil ; that he might be overcome in the nature that was foiled by his Temptations . And with respect to us , That he that sanctifyeth and they that are sanctifyed , might be of one , Heb. 2.11 . The Priest that wrought the expiation , and the people for whom 't was wrought were of one stock : the right of Redeeming belonged to the next Kinsman : Christ is our Goel who Redeemed us , not onely jure propreitatis , as his creatures : to God as God : but Iure propinquitatis , as his Kinsmen : So as Man , we are of Kin to Him , as he came in our nature , and as he sanctifieth : doubly a kin , not only by vertue of his incarnation but our Regeneration ; as he was made of a Woman , and we born of God. These are the Reasons , VSE . Let me press you to admire this Mystery of Godliness : The Man Christ Jesus in whom the fulness of the Godhead dwelt bodily . The life and strength of our Faith depends upon it , for as he is true Man , flesh of our flesh , and bone of our bone , he will not be strange to us : and as he is God , he is able to help us . Two things I will press you to . 1. Consider what a fit object he is for your Faith to close with . 2. Own him as your Lord and your God. 1. To raise your trust and confidence , consider what a fit object he is for your Faith , how he is qualified for all his offices , of Prophet , Priest and King : 1. As your Prophet : consider how necessary it was that God dwelling in mans nature should set a foot the Gospel : Partly because when ever you come seriously to consider this matter ; this thought will arise in you , that this blessed Gospel could not be without repealing the Law of Moses , given with such solemnity by God himself : and it was not fit it should be abrogated by any but him who was far above Moses , to wit , by the Son of God himself , not any fellow servant equal to Moses . The Apostle telleth us that Moses was Faithful in Gods House as a servant , but Christ as a Son over his own House , Heb. 13.5 , 6. The servant must give place when the Son , and Lord himself cometh , but rather take it from what Moses foretold himself , Deut. 18.18 , 19. I will raise them up a Prophet from among their brethren like unto thee , and I will put my words into his mouth , and he shall speak unto them all that I command him , and it shall come to pass , that he that will not hearken to my word which he shall speak in my name , I will require it of ●im . Now these words cannot be verified in any other Prophet after Moses untill Christ , for that of these Prophets there arose none in Israel like unto Moses , Deut. 34.10 . They had no authority to be Lawgivers as Moses had , but were all bound to the observation of his Law till Christ should come , whom Moses calleth a Prophet like unto himself , that is a Law-maker , exhorting all men to hear and obey him . None of the Prophets did take upon them that priviledge , they must let that alone till the Messiah should come , whose office it is to change the Law given upon Mount Sinai , and instead thereof to propagate or promulgate a new Law to begin at Sion , Isa. 2.3 . The Law shall go forth of Sion , and the word of the Lord from Ierusalem . And in another place , the Isles shall wait for his Law , Isa. 42.4 . Well now this is a mighty confirmation of our Religion , and bindeth both our Faith and Obedience , to consider Christs Authority , that a greater then Moses is here . Partly because it concerneth us to receive the Gospel as an eternal Doctrine that shall never be changed ; For 't is called an everlasting Covenant ; and nothing conduceth to that so much , as to consider that it is promulgated by the eternal God himself : by him in whom the fulness of the Godhead dwelleth bodily . Partly because the Gospel , if we would profit by it , is to be received by all Believers , not only as an everlasting Covenant ; but as certain , perfect , and saving . Now if the fulness of the Godhead dwelt in him , who gave this Covenant , we cannot deny either the certainty or the perfection or the savingness of it ; for if we receive it from him who is Truth it self , we cannot be deceived . 'T is certain if he Taught us in person , surely all his works are perfect : ( subordinate Ministers may mingle their weaknesses with their doctrine , ) if we have it from a Saviour , surely it is a Doctrine that bringeth Salvation . 2. Consider what a fit object here is for your Faith , as Christ is a Priest : so his great business is to reconcile us to God , in the body of his flesh through death , who once were strangers and enemies , Col. 1.21 . consider how fit he was for this , God and Man were first united in his Person , before they were united in one Covenant . If you consider the fruits of his Redemption and Reconciliation . The evil from whence we were to be delivered , the good that was to be procured ; Christ is every way a commodious Mediator for us , as God man : If you consider the evil from whence we are delivered , he was man : that the chastisement of our peace might be put upon his shoulders : God , that by his stripes we might be healed , Isa. 53.5 . Or if you consider the good to be procured ; he doth it as God-man : He was a man , that as by the disobedience of one many were made sinners , so by the obedience of one many might be made righteous : God , that as sin reigned unto death , so Grace might reign through righteousness unto Eternal Life by Jesus Christ our Lord , Rom. 5.19 , 21. As he is God , his merit is full ; as he is Man , we are partakers of the benefit of it . 3 , Consider how fit an object he is for our Faith as King : For as the fulness of the Godhead dwelt in him bodily , he is the greatest and most glorious person that ever was in the World : Infinitely superior above all power that is named in this World or in the World to come . The Man who is our Shepherd is fellow to the Lord of Hosts . The thought of Immanuel , maketh the Prophet startle , and brake out into a Triumph when Senacherib break in with his forces , like a deluge in the Land of Iudah . They fill thy Land O Immanuel , Isa. 8.8 . Then verse 9 , 10. Associate your selves and ye shall be broken in pieces , gird your selves and ye shall be broken in pieces , take counsel together it shall come to nought , speak the word it shall not stand : For God is with us . Or because of Immanuel . Surely Christ is the foundation of the Churches happiness , and may afford us comfort in the most calamitous condition : we are in his hands , under his Pastoral care and protection , Ioh. 10.28 . I give unto them eternal Life , and they shall never perish , neither shall any pluck them out of my hand . Neither Man nor Devil can break off totally and finally their union with him . In short , he that assumed our nature to himself , will communicate himself to us . All union is in order to communion , here is a commodious and a blessed Saviour represented unto you . Secondly , Own him as your Lord and your God. This was the Profession of Thomas's Faith , Iohn 2● . 28 . My Lord and my God , I shall insist on that Scripture . In the History there are these remarkables . 1. Thomas his absence from an Assembly of the Disciples , when Christ had manifested himself to them , verse 24. Being absent he not only missed the good news which many brought , but also the comfortable sight of Christ ; and was thereby left in doubts and snares . 2. When these things were told him , he bewrayes his incredulity , v. 25. when they told him he said unto them , except I see in his hands the print of his nails ▪ and put my finger into the print of the nailes , and thrust my hand into his side , I will not believe . This unbelief was overruled by Gods Providence for the honour of Christ. His in●redulity was an occasion to manifest the certainty of Christs Resurrection : If credulous Men , or those hasty of belief had only seen Christ , their report had been liable to suspicion ; Solomon maketh it one of his Proverbs , the simple believeth every word . Here is one that had sturdy and pertinacious doubts , yet brought at last to yield . However this is an instance of the proneness of our hearts to unbelief ; especially if we have not the objects of Faith under the view of the senses : and how apt we are to give Laws to Heaven , and require our terms of God. 3. Christs condescension in two things . 1. In appearing again verse 26. on the first day of the next week , to shew how ready he is to honour and bless his own day ; and to give satisfaction to poor doubting souls , by coming again to them : and it was well Thomas was there at this time . 2. In giving Thomas the satisfaction of sense , verse 27. reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side . With what mildness doth our Lord treat him , though under such a distemper ! unbelief is so hateful to Christ , that he is very careful to have it removed ; and in condescension grants what was his fault to seek . 4. The next thing is Thomas his Faith , verse 28. And he answered and said my Lord , and my God. He presumeth not to touch Christ , but contents himself onely to see him , and having seen him makes a good confession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Observe , The two Titles given to Christ : God and Lord : He is God the Fountain of all our happiness , and Lord , as he hath a dominion over us , to guide and dispose of us at his own pleasure . 2. Observe , The appropriation or personal application to himself . My God and my Lord. Hence we may observe , 1. That God leaveth some to themselves for a while , that themselves and others may be more confirmed afterwards . Thomas his Faith was as it were dead and buried in his heart , and now upon the sight of Christ quickned and revived : we must not judge of men by a fit of Temptation , but stay till they come to themselves again . Who would have thought that out of an obstinate incredulity , so great a Faith should spring up suddainly . 2. We may observe Thomas , that is with much ado awaken'd , makes a fairer confession then all the rest . They call him their Lord , but he his Lord and God. 3. We may observe again that true believing with the heart , is joyned with confession of the mouth , Psal. 116.10 . I believed therefore have I spoken . 4. Hence you may take notice of the reality of the two natures in the unity of Christs person , for he is both Deus & Dominus . But how cometh he to acknowledge Christs Godhead , he did not feel the Divinity of Christ in hands , or side , or feet . Videbat , tangebatque hominem , & confitebatur Deum , quem non videbat , neque tangebat , saith Austin . Herein his Faith was beyond sense , he felt the manhood , and acknowledgeth the Deity . 5. Hence we may observe , that those that are rightly conversant about Christ and the mysteries of his Death and Resurrection , should take Christ for their Lord and their God : Thomas saith my Lord and my God , and his confession should be the common confession of all the Faithful . I shall quit the three first , and insist only on the two last . I therefore begin with the fourth observation . 4th . Hence you see the reality of the two Natures in the unity of Christs person : The name of God is joyned with the Title of Lord ; therefore the name of God belongeth to him , no less then the title of Lord : Thomas when he saith my Lord , he seemeth not to have satisfyed himself till he had added this other name and title my God : now this importeth the reality of his Divine Nature , for these three reasons . 1. Those things which are proper to God , cannot , ought not , to be transferred to a meer Creature ; but this title of my God is a Covenant title , and so often used in Scripture , and therefore Christ was God. 2. To whom truly and properly the Names and Titles of things do belong , to him that which is signified by those Names , and Titles doth belong also : For otherwise this would destroy all certainty of speech , you cannot speak or write , unless words signifie what in vulgar use they are applyed unto : there could be no reasoning a signo ad rem significatum , from the sign to the thing signified . If I should call a brute a Man , or a creature God , how can we understand what is spoken or written : the argument is the more cogent , because a name is an implicite contracted definition , as a definition is a name explained and dilated , As when I say a man is a reasonable creature , so a God is one that hath power over all blessed for ever . 3. The greater any person is , the more danger there is of giving him titles that do not belong to him ; for that is to place him in an honour to which he hath greater pretensions then others : but no right , especially doth this hold good in Religion , it is true in Civils . ( To give one next the King , the Title of King , would awaken the jealousie of Princes , and breed much inconvenience ) but especially doth this hold good in Religion , where God is so jealous of giving his glory to another , Isa. 42.80 . Therefore the greater the dignity of Christ was above all other creatures , the more caution was necessary , that the name of God might not be ascribed to him , if he were only mere Man , and it did not properly agree to him : for the more dangerous the error the more cautiously should we abstain from it . 4. Consider the person by whom this title was given ; by a Godly Man : No godly man would call an Idol , or a Magistrate , or a Teacher , or a King or an Angel , or any created thing above an Angel , His Lord , and his God. But this was done by Thomas , one bred up in the Religion taught by Moses and the Prophets ; and the chief point of that Religion was , that God is but one ; Deut. 6.4 . Hear O Israel , the Lord our God is one Lord. This was one of the sentences written on the fringes of their garments , and 't is quoted by Christ , whose disciple Thomas also was , Mark 12.29 . And explained by a learned Scribe which came to him , Mark 12.32 . Well master , thou hast said the truth , for there is but one God , and there is none other but him . Now Thomas knowing this , and the first Commandment , Thou shalt have no other Gods before me . If he were not perswaded of it , would he say to Christ , My Lord , and my God ? 5. The Person to whom he spake it ; He said to him : Not to the Father , but to Jesus of Nazareth ; My Lord , and my God. Surely as the Saints would not derogate from God , so Christ would not arrogate what was proper to his Father . Therefore as his disciples would have been tender of giving it to him , so he would have refused this honour being so holy , if it had not been his due . But Christ reproved not , but rather approved this Confession of Faith ; therefore it was right and sound . Christ had said to him , be not faithless but believing , and then Thomas saith , My Lord and my God. And Iesus saith to him , Thomas , because thou hast seen me , thou hast believed , blessed are they that have not seen , and yet have believed . There is no rebuke for ascribing too much to him . 6. The conjunction of the Divine and Humane Nature is so necessary to all Christs functions and offices , that less would not have been sufficient than to say , My Lord , my God. The Functions and Offices of Christ are three , to be a Prophet , Priest and King. 1. To be a Prophet , Matth. 23.10 . One is your master even Christ. Now to be our master and teacher , 't is necessary that he should have the humane nature and divine conjoyned : The humane nature , that he might teach men by word of mouth , familiarly and sweetly conversing with men ; and also by his Example , for he perfectly teacheth that teacheth both wayes , by word , and deed . And 't is a mighty condescension , that God would come down , and submit to the same Laws we are to live by : His divine nature was also necessary , that he might be the best of teachers ; for who is such a teacher as God , and that he might teach us in the best way , and that is , when God taking the nature of man , doth vouchsafe to men his familiar conv●rse , eating and drinking and walking with them , offering him●●●f to be seen and heard by them . As he of ol● taught Abraham , Gen. 18. accepting his entertainment , nothing more profitable , or honourable to men can be thought of . In Christs prophetical Office , four things are to be considered : 1. What he Taught . 2. How he Taught . 3. By what Arguments he confirmed his Doctrine . 4. How he received it from the Father . 1. What he Taught : Christ preached , but chiefly himself : He revealed and shewed forth God , but by revealing and shewing forth himself , Ioh. 14.9 . He called men , but to himself ; he commanded men to believe , but in himself ; Ioh. 14.1 . He promised eternal Life , which he would give , but to men believing in himself : He offered Salvation to miserable sinners , but to be had by himself : He wrought a fear of Judgement to come , but to be exercised by himself : He offered remission of sins , but to those that believed in himself : He promised the Resurrection of the dead , which he by his own Power and Authority would bring to pass . Now who could do all this but God ? A meer man , if faithful and holy , would have turned off men from himself to God : 2 Cor. 4.5 . For we preach not our selves , but Christ Iesus the Lord , and our selves your servants for Iesus sake . They designed no honour to themselves , but onely to Christ ; they were loth to transfer any part of this glory to themselves : so would Christ if he had not been God. Therefore what should his disciples say , but my Lord , my God. 2. How he Taught . There is a twofold way of teaching ; one Humane , by the mouth , and sound of words striking the Ear ; the other Divine , opening and affecting the Heart . Christ used both wayes : As the humane nature was necessary to the one , so the divine to the other . As the Organs of speaking cannot be without the humane nature , so the other way of teaching cannot be without a Divine Power . When the Disciples came to Christ , Lord increase our Faith , Luk. 17.5 . he did not answer as Iacob did to Rachel , ( when she said , Give me children or I dye ) Am I in the place of God ? Christ after his Resurrection , did not onely open the Scriptures as was said before , but Luk. 24.45 . He opened their understandings , that they might understand the scriptures . And he opened the heart of Lydia , Acts 16.14 . And poured the Holy Spirit on the Apostles , on the day of Pentecost ; Acts 2. and by the same efficacy teacheth the Church , wherever it is scattered . 3. If you consider , By what Arguments he confirm'd his Doctrine , By many , and the greatest Miracles , not done by the power of another , but his own ; and her required men to believe it , Matth. 9.28 . Believe ye that I am able to do this ? Whence had he the power to know the Thoughts of Men , to cure all sorts of diseases in a moment , to open the Eyes of the blind , to raise the dead , to dispossess Devils ; but from that Divine Nature which was in him ? Was it in his Body and Flesh , then it was finite , and in some sort Material : Was it in his Soul , Understanding , Will , or Phantasie , or Sensitive Appetite ? how could it work on other mens bodies . Therefore it was from his Divine Nature ; My Lord , my God. 4. How he received this Doctrine from the Father ? Did God ever speak to him , or appear to him ? Is there any time , or manner , or speech noted by the Evangelists when God made this Revelation ? None at all . If he were a mere Creature , or nothing but a Man , surely , that should have been done . He revealed the most intimate Counsels and D●crees of God , as perfectly knowing them ; but when , or how they were revealed to him by his Father , is not said , which if he had been mere Man , would have conduced to the Authority of his Message and Revelation . But all this needed not , he being a Divine Person of the same essence with his Father : Therefore , My Lord , my God. 2. His Priestly Office : The Humane Nature was necessary for That , for the reasons alledged by the Apo●●le , H●b . 2.14.17 . And also the Divine Nature , that there might be a Priest a● well as a Sacrifice : There had been no Sacrifice i● he had not been Man : and no P●●●●t , if he had not been God to offer up hims●lf through the Eternal Spirit , Heb. 9.14 . The sacrifice must suffer , the Pri●●t Act ; and besides , he could not ●nter in●o the H●●venly Sanctuary to present himself b●for● God for us , Heb. 9.24 . Th●n ●he H●●venly Sanctuary and Tabernacle , need 〈◊〉 to be made , before he entred : For as the Earthly Priest made the Earthly Tabernacle before he ministred in it , so the True Priest was to make the Heavenly Tabernacle , as the Author to the Hebrews saith in many places . But to leave that ; the Priest was to expiate sins , by the offering of a sacrifice instead of the sinner : So Christ was to satisfie the Justice of God for sinners by his Mediatory sacrifice : Now this he could not do unless he had been God as well as Man. The Dignity of his Person , did put a value upon his sufferings ; without this , how shall we pacifie Conscience , representing to us the evil of sin , and the dreadfulness of Gods Wrath , And the exact Justice of the Judge of all the World ? Rom. 3.25 , 26. especially when these apprehensions are awakened in us by the curse of the Law , and the stinging sense of Gods Threatnings , which are so absolute , universal , and every way true and evident ; unless we know a sufficient satisfaction hath been made for us . If you think the promises of the Gospel are enough ; alass , when the threatnings of the Law are so just , and built upon such evident Reason , the soul is exposed to doubtfulness : And if the threatnings of the Law seem altogether in vain , the promises of the Gospel will seem less ●irm and valid . The Truth and Honour of Gods Government , must one way or other be kept up , and that will not be unless there be a fair passage from Covenant to Covenant , and that the former be not repealed , or relaxed , but upon valuable consideration , as it is , when our Mediatour and surety beareth our sorrows and griefs , and satisfieth for us . But now if he were mere Man , it would not have that esteem and value , as to be sufficient for so many men , and so many sins as are committed against an holy God. Therefore he needeth to be God also . 3. His Kingly Office : How can that be exercised without an Infinite Power ? Because by our King and Judge , all our Enemies are to be overcome ; the World , Sin , Death and the Devil : And what is necessary to do this , every man may soon understand . And as an Infinite Power is necessary , so an Infinite Knowledge ; that all things in Heaven and Earth may be naked and open to him , and that he search the heart , and try the Reins ; and then , that he may subject all things to himself , raise all the dead to life , govern and protect the faithful in all the parts of the world ; that he may be present with them , in every Age and Place , to help and relieve them . In short , to do all things both in Heaven and in Earth , that fall within the compass of his office . Now what is a divine , and infinite Power if this be not ? What can the Father do which the Son cannot do also ? yea what doth the Father do which the Son doth not likewise ; Ioh. 5.19 . Is there any work which the one doth , but the other cannot do ? Besides there needeth infinite Authority and Majesty , therefore the King of the Church must be infinite . But how is he infinite , if he hath onely a finite Nature , such as a mere Creature hath ? Or how could his finite Nature , without change and conversion into another Nature , be made infinite ? For without doubt , that nature is infinite , which hath an infinite power of Understanding , Willing and Acting . Well then , Christ cannot be truly owned , unless he be owned as Lord and God. 5. Those that are rightly conversant about Christ , and the Misteries of his Death and Resurrection , should take Christ for their Lord and their God. Every one of them should say my God , on whom I depend ; my Lord , to whose use I resign my self . I shall 1. Explain in what sense these words may and ought to be used . 2. Give you the Reasons , why it becomes Christians to be able to say My Lord , my God. 1. In what sense these words may , and ought to be used , My Lord , and my God. There are two things considerable in those words : ( 1. ) An Appropriation , or a claim and challenge of Interest in him . ( 2. ) A Resignation or Dedication of our selves to his Use and Service . Both are implyed in these Titles , My Lord , my God. Christ was his God , or Benefactor ; and also his Lord and Master . However that be , in the mutual stipulation of the Covenant 't is evident , Cant. 2.16 I am my beloved , and my beloved is mine . There is the appropriation of Faith , and the resignation of Obedience . Ezek. 36.28 . Ye shall be my people , and I will be your God. Zech. 13.9 . I will say 't is my people , and they shall say the Lord is my God. 1. The one is the fruit and effect of the other . God saith , I am thy God ; and the Soul answereth , I am thy servant : As when Christ said Mary , she presently said Rabboni . God awakeneth us by the offer of himself , and all his Grace to do us good , and then we devote our selves to his Service , and profess subjection to him . If he will be our God , we may well allow him a dominion and Lordship over us , to rule us at his pleasure . We choose him , because he chooseth us , for all Gods works leave their impression upon our hearts : He cometh with Terms of Peace , and we with Profession of Duty . God loveth first , and most , and purest ; and therefore his love is the cause of all . 2. The one is the Evidence of the other : If God be yours , you are his . He is yours by gift of himself to you : and you are his , by gift of your selves to him . The Covenant bindeth mutually . Many will be ready to apply , and call God their God , that do not dedicate and devote themselves to God. If you be not the Lords , the Lord is not yours . He refuseth their claim , that say , Hosea 8.2 . Israel shall cry unto me , my God we know thee . Israel hath cast off the thing that is good . In their distress , they pleaded their Interest in the Covenant , but God would not allow the claim , because they denied obedience . 3. The one is more sensible and known to us than the other . A believer cannot always say God 〈◊〉 mine , but he will always say , I am his ; Psal. 119.94 . I am thine save me . I am thine , and will be thine , onely thine , wholly thine , and always thine . Appropriation hath more of a Priviledge in it , Resignation is onely a Duty . We have leave and allowance to say God is my God , but we cannot alwayes say it without doubt and hesitancy , because our Interest is not alwayes alike evident and clear . When you cannot say my God , yet be sure to say my Lord. We know God to be ours , by giving up ou● selves to be his . His choice and election of us is a secret , till it be evidenced by our choice of him for our God and Portion : our Act is more sensible to the Conscience . Be more full , and serious in the resignation of your selves to him , and in time that will shew you your Interest in God. 4. Gods Propriety in us , by Contract and Resignation , speaketh Comfort , as well as our Propriety and Interest in God. You are his own , and therefoe he will provide for you and care for you ; 1 Tim. 5.8 . If any provide not for his own , he hath denied the faith , and is worse than an Infidel . Interest doth strangely endear things to us : The world will love its own , Iob. 5.19 . and will not God love his own , and Christ love his own , Iob. 13.1 . you may trust him , and depend upon him , and serve him chearfully for you are his own : So that if we had no Interest in God established by the Covenant , if God had not said to us I am yours , yet our becoming his , would make it comfortable ; For every one taketh himself to be bound to love his own , provide for his own , and to defend his own , and do good to his own : Indeed God is ours , as well as we are his ; but our being his , draweth along with it much comfort and blessing . But to speak of these apart . 1. The Appropriation , or claim of Interest is a sweet thing . If God be your God , why should you be troubled ? ' Psal. 16.5 , 6. The Lord is the portion of my inheritance , and of my cup. Thou maintainest my lot . The lines are faln unto me in pleasant places , yea I have a goodly heritage . You have a right to God himself , and may lay claim to all that he hath for your comfort and use . His Attributes yours , his Providences yours , his Promises yours , what may not you promise your selves from him ? Support under all Troubles , relief in all necessities . You may take hold of his Covenant , Isa. 56.4 . and lay claim to all the priviledges of it . 'T is all yours . 2. This dedication , this resignation of our selves to Gods use , to be at his disposing , without reservation , or power of revocation is often spoken of in Scripture ; Isa. 44.5 . One shall say I am the Lords , another shall call himself by the name of Iacob , and another shall subscribe with his hand to the Lord , and surname himself by the name of Israel . The meaning is , to give up their names to God , to be entred into his Muster Roll , and to be listed in his service , Rom. 6.13 . Yield up your selves to God , as those that are alive from the dead . 'T is the immediate fruit of Grace and new life infused in us : A natural man liveth to himself , to please himself , and give satisfaction to his own Lusts. Grace is a new Being and Life , that inclines us to Live and Act for God ▪ As soon as this life is begotten in us , by the power of his Spirit , our hearts are inclined towards God , and you devote your selves to serve and please him . As your work and business was before to serve the Devil , the World and the Flesh ; so now to please , serve and glorifie God. Secondly , The Reasons why it becometh Christians to be able to say , My Lord , my God. 1. Because our interest in him is the ground of our comfort and confidence . 'T is not comfortable to us that there is a God , and that there is a Lord , that may be terrible to us : The Devils believe , and the damned spirits feel there is a God , and there is a Lord ; but their thought of God is a part of their Misery and Torment , Iames 2.19 . The more they think of God , the more their Horrour is increased ; to own a God , and not to see him as ours , the remembrane of it will be troublesome to us , 2 Sam. 30.6 . David comforted himself in the Lord his God. There was the comfort , that he had a God to go to when all was lost , and that God was his God. So Heb. 3.18 . I will rejoyce in the Lord , I will joy in the God of my Salvation . If God be our God , we have more in him , then trouble can take from us . So Luk. 1.47 . My Spirit hath rejoyced in God my Saviour . When you make particular application to your selves , it breeds strong comfort . 2. Because nothing strikes upon the heart with such an efficacy ; as what nearly concerns us , affects us most . The love of Christ to sinners in general , doth not affect us so much as when 't is shed abroad in our own Hearts by the Spirit ; Gal. 2.20 . He loved me , and gave himself for me ; that draws out our hearts to God again , and is quickning motive to stir us up to the life of Love , and Faith. So Eph. 1.13 . In whom ye trusted after ye heard the word of truth , the Gospel of your salvation . 'T is not sufficient to know that the gospel is a Doctrine of Salvation to others onely ; but to find it a doctrine of Salvation to themselves in particular . That they may apply the promises to their own heart . A Christian is affected most with things according as he is concerned in them himself . It bindeth our obedience the more firmly , when we know that we are particularly ingaged to God , and have chosen him for our God , and our Lord. 3. Bacause without a real , personal entring into Covenant , the Covenant doth us no good unless every one of us do choose God , for our God and Lord , and particulary own him . Every man must give his hand to the Lord , and personally ingage for himself . 'T is not enough that Christ ingage for us in being our surety , but we must take a bond upon our selves : Something Christ did for us and in our name , he interposed as the surety of a better Testament , Heb. 7.22 . Something must be done personally by us before we can have benefit by it . You must give up your selves to the Lord. It is not enough that the Church ingage for us , but every man must engage his own heart to draw nigh to God , Ier. 30.21 . Who is he that ingageth his heart to d●●●●igh to me . 'T is not enough that our Parents did engag● for us ; Deut. 29.10.11 , 12. They d●d in the name of their little ones avouch God ●o be their God ; as we dovote , dedicate and ingage our Children to God in Baptisme : But no man can savingly transact this work for another . We ratifie the Covenant in our own persons , 2 Cor. 9.13 . by a professed subjection to the gospel of Christ. This is a work cannot be done by a Proxy , or Assignes ; unless we personally enter into Covenant with God for our selves , our dedication by our Parents will not profit us , we shall be as Children of the Aethiopians unto God , Amos 9.7 . though Children of the Covenant , all this will not serve ; these are visible external priviledges . But there is something required of our Persons ; every one must say for himself , My Lord , and my God. And this must not onely be done in words , and by some visible external Rites , that may signifie so much : As for instance coming to the Lords Supper ; that is the New Testament in Christs Blood ; Luk. 22 . 2● . 'T is interpretativè , a sealing the New Covenant , between Christ and us : God giveth , and you take the Elements as a pledge and Token that God and you are agreed . That he will give you himself , his Christ and all his Benefits ; and you will walk before him in newness of life : Now to rest in the Ceremony , and neglect the Substance , is but a mockery of God : As many rend the Bond , yet prize the Seal ; care much for the Sacram●n● , that never care for the Duty it bindeth them unto . If your hearts be hearty and well with God , you come now personally ●o enter into Covenant with him : But this business must not be done onely exter●ally , but internally also : 'T is a business done between God and our Souls , though no outward witnesses be conscious to it . God cometh speaking to us by his Spirit in this Transaction ; Psal. 35.3 . Say unto my soul , I am thy salvation . And we speak to God , Lam. 3.24 . The Lord is my Portion saith my soul. There is verbum mentis , as well as verbum oris . This Covenant is carried on in soul Language ; Psal. 16.21 . O my soul Thou hast said unto the Lord , thou art my Lord. So Psal. 27.8 . When thou saidst seek ye my face , my heart said , thy face Lord will I seek . The Lord offereth , or representeth himself as our Lord , and we prosess our selves to be the Lords . No eye seeth , or ear heareth , what passeth between God , and the Soul. Now without this Personal inward Covenanting , all the priviledge of the Covenant will do us no good : And this Personal inward covenanting amounts to full as much as My Lord , my God. Therefore it concerneth every one of us see whether we have thus particularly owned Christ , if there hath been any Treaty between God , and our Souls ; and whether it came to any conclusion , and particular Soul engagement . That you could thus own Christ. Not only as God , and Lord , but as your God , and your Lord. SERMON . VIII . Col. 1.20 . And having made peace by the blood of his Cross , to reconcile all things to himself , by him I say , whether they be things in earth , or things in heaven . IN these words observe , First , What Christ was to do . Secondly , The manner how he did it . Or , First , The End for which he was appointed . To be our Mediator and Redeemer , and accordingly promised and sent into the world to reconcile all things to God , Whether they be things in heaven , or things in earth . Secondly , The means by which he accomplished it . Having made peace by the blood of his Cross ; that is , by his bloody sacrifice on the Cross , thereby answering the sacrifices of Attonement under the Law. In the first branch take notice of 1. The Benefit , Reconciliation with God. 2. The person procuring it , by him ; and it is repeated again , I say by him . 3. The persons to whom this Benefit is intended , expressed ( 1. ) Collectively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things . ( 2. ) Distributively : Whether they be things in earth or things in heaven . As they are Collectively Expressed , it teaches us that grace is revealed and offered in the most comprehensive expressions that none may be excluded or have just cause to exclude themselves . As it is distributively expressed , the latter clause is of a dubious Interpretation ; some , by things on earth , understand Men ; but by things in heaven , the Angels : Surely not the fallen Angels , for they are not in Heaven , neither was Christ sent to reconcile them , nor relieve them in their Misery , and reduce them to God , Heb. 2.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what then shall we understand by things in heaven ? Some think the holy Angels ; others the glorified Saints . 1. Those that assert the first , argue thus ; that the Angels are properly inhabitants of Heaven , and so fitly called things in Heaven ; and they are Enemies to Men whilst they are ungodly , Idolatrous and Rebels to God ( as good Subjects hold with their Prince , and have common Friends and Enemies with him ) but are reconciled to them as soon as they partake of the Benefits of Christs Death ; as we are told of joy in heaven among the angels of God , at the conversion of one sinner , Luk. ●5 . 10 . Now if there be so much joy over one Sinner repenting , how much more when many sinners are snatched out of the Jawes of Hell. They make the sense to be thus ; before , for the sins of men they we●● ali●nated from them , but then reconciled : but this Scripture speaks not of the Reconciliation of Angels and Men , but the Reconciliation of all things to God ; for so it is expresly in the Text to reconcile all things to himself . Now the good Angels cannot be said to be reconciled to God , for there was never a breach between them ; s● nunquam cum matre in gratiam rediisse . 2. Therefore I interpret it of the glorified Saints : See the like expression , Eph. 1.10 To gather together in one all things to Christ which are in heaven , and in earth : And more clearly Eph. 3.15 . Of whom the whole family in heaven and earth is named . Meaning thereby , the Faithful , who are already in Heaven , and those who are now remaining upon Earth . This is a comfortable note , and tea●h●s ●s , 1. That the Apostle Paul knew no Purgatory , or third place for Souls after Death . 2. That the Saints departed are now in Heaven as to their Souls , and gathered to the Rest of the Spirits of just men made perfect . 3. The souls now in Heaven once needed the Merit of Christ , even as we do . None come thither but they were first reconciled to God. By him their peace was made and they obtained Remission of sins by the blood of his Cross as ye do . In short all that go to Heaven go thither by the Mediation , Sacrifice and Meritorious Righteousness of the same Redeemer . Doct. One great benefit we have by Christ , is Peace and Reconciliation with God. Here I shall shew , 1. What this Reconciliation is . 2. How it was obtained . 3. What Assurance we have that it is obtained . 4. How and upon what terms it is applied to us . 1. What this Reconciliation is ? I Answer , It is not an original Peace , but a returning to Amity after some foregoing breach : Now the breach by sin consisted in two things ; an aversion of the Creature from God , and an aversion of God from the Creature ; so before Peace and Reconciliation can be made , two things must be removed ; Gods Wrath , and our sinful Nature ; God must be pacified and man Converted . Gods Wrath is appeased by the blood of Christ , and our Natures are changed and healed by the Spirit of Grace . First Gods Wrath is appeased , and then the Spirit is bestowed upon us ; for while God is angry and offended , no saving benefit can be expected from him . This Text speaks not how he took away our enmity , but how he appeased God for us , not so much of the Application as the impetration of this benefit . The Application is spoken of verse the 21. how it is applied to us , but here the Apostle more directly speaks of the impetration , how it was procured and obtained for us ; namely by Christs satisfying Gods Justice for that wrong , which caused the breach or the dying of the Son of God for a sinful World. Now this hath an influence on Gods pardon , and our Conversion , for by vertue of this Reconciliation we are justified and pardoned . Therefore we are said to be justified by his blood , Rom. 8.9 . that is the price is paid by Christ and accepted by God , there needeth nothing more to be done on the Mediators part , by virtue of the same peace made we are also sanctifyed , and converted unto God , 2 Cor. 5.18 . The gift of the sanctifying spirit is given us as the fruit of Christs death . 2. How it was obtained , by the blood of his cross he made peace . This implyeth death , and such a death as in appearance was accursed ; for the death of the cross is the vilest and most cruel death , Gal. 3.13 . Christ hath Redeemed us from the curse of the Law , being made a curse for us , for it is written cursed is every one that hangeth on a Tree . Now we must see the reasons of this course or way of Reconciling the world , that we may not mistake Gods design , nor be possessed with any imaginations which are derogatory to Gods honour ; as suppose if we should hence conceit that God is all wrath and justice , unwilling of himself to be Reconciled to man , or that he delighteth in blood , and is hardly drawn to give out grace . Oh no these are false misprisions , and misrepresentations of God. Therefore let us a little inquire into the reasons why God took this way to Reconcile all things to himself , and ordained Christ to bear the chastisement of our peace . I answer , That the Justice of God might be eminently demonstrated , the Lawgiver vindicated , and the breach that was made in the frame of Government repaired , and God manifested to be a hater of sin , and yet the sinner saved from destruction ; and that the love of God might be eminently and conspicuously discerned , and our peace the better secured . As let us a little see these things more particularly I begin . 1. With the holyness of Gods nature , who is of purer eyes then to behold iniquity , Hab. 1.13 . that is so as to approve of it , or altogether connive at it , so as to let it go without punishment or mark of his displeasure : therefore some way must be found out to signifie his purest holiness and his hatred and detestation of sin , and that it should not be pardoned without some testimony of his displeasure against it , we are told God hateth the workers of iniquity , Psal. 5.5 . and the Righteous Lord loveth Righteousness , Psalm 11.7 . and therefore when God was to grant his universal pardon he would not do it without this propitiatory atonement . 2. The honour of his governing Justice was to be secured , and freed from any blemish , that the awe of God might be kept up in the World. In the mystery of our Redemption we must not look upon God onely as pars laesa , the wronged party ; but as Rector Mundi , God was to carry himself as the Governour of the World. Now there is a difference between a private person and a governour : private persons may pass by offences as they please , but a governour must do right , and what conduces to the publick good . There is a twofold notion that we have of publick right , Iustum est quod fieri debet , and justum est quod fieri potest . That which ought to be done or we are unjust , as for instance to punish the righteous equally with the wicked , that Abraham pleadeth , Gen. 18.25 . That be far from thee to do after this manner to slay the Righteous with the wicked , and that the Righteous should be as the wicked , that be far from thee , shall not the Iudge of all the earth do right . Not that Abraham mindeth God of his Office but he was confidently assured of the nature of God , that he could not do otherwise . But now there is justum quod fieri po●est , which if it be done or if it be not done , the party is not unjust , the first part of Justice is paying of debts , the second exacting or requiring of debts . Now the Judge of the World doth all things wisely and righteously , the question is therefore whether God passing by the offences of the World without any satisfaction required doth deal justly ? As a free Lord he may make what Laws he pleases , but as a just Judge with respect to the ends of government , he doth that which is for publick good . The right of passing by a wrong , and the right of releasing a punishment are different things , because punishment is a common interest , and is referred to a common good to preserve order and government , and for example to the future . The Government of the world required it that God should stand on the satisfaction of Christ , and the submission of the sinner : that he may be owned and reverenced , as the just and holy Governour of the World a valuable compensation is insisted on for this end , Rom. 2.25 , 26. Whom God hath set forth to be a propitiation through Fa●th in his blood , to declare his Righteousness for the Remi●●ion of sins that are past through the forbearance of God. To declare I say at this time his righteousness , that he might be just and the justifier of him which believeth in Iesus . 3. To keep up the Authority of his Law. God had made a former Covenant which was not to be quitted and wholly made void but upon valuable consideration ; therefore if it broken and no more ado made about it , all respect and obedience to God would fall to the ground . The Law may be considered either as to the precept or sanction : the Authority of the precept is kept up by Christs submission to the Law , and living by the same rules , we are bound to live by , and performing all manner of obedience to God , for it behoved him to fulfill all Righteousness , Matth. 3.15 . being set up as a pattern of holiness in our nature , to which we are to be conformed . But that which is most considerable in this case is the sanction or penalty ; if this should be relaxed , and no satisfaction required , it might leave upon God the blemish of levity , mutability and inconstancy : the Law was not given in jest but in the greatest earnest that ever Law was given ; and so solemn a Transaction was not constituted to no purpose , therefore God will not part with the Law upon light terms , Gal. 4.4 , 5. When the fulness of time was come God sent forth his son made of a woman , made under the Law , to Redeem them that were under the Law. That men may k●ow that it is a dangerous thing to transgress his Law , and that they may fear and do no more presumptuously : p●rtly that it might not foster in us hopes of impunity which are very natural to us , Gen. 3.5 . The devil s●●ks to weaken the truth of Gods threatning● , Deut. 29.19 , 20. We are apt to look upon the threatnings of the Law as a vain scare-crow . Therefore for the terror and warning of sinners for the future , God would not release us from the punishment , till our surety undertook our Reconciliation with God by bearing the chastisement of our peace . 4. Christ death was necessary to make sin odious , and obedience more acceptable to us . 1. Sin more odi●us or hateful , no other remedy would servé the turn to procure the pardon and destruction of it , then the bloody death of th● cross , Rom. 8.3 . Surely it is no small thing for which the Son of God must dye , when you read or hear of Christs sufferings , you should never think an extenuating and favourable thought of it more . 2. To commend obedience : for Christs suffering death at the command of his Father was the noblest piece of service , and highest act of obedience that ever could or can be performed unto God : It is beyond any thing that can be done by Men or Angels . There was in it so much love to man , so much self-denyal , humility and patience , so much resignation of himself to God who had appointed him to be our Redeemer that it cannot be parallel'd . The great and most remarkable thing in Christs death was obedience , Rom. 5.18 . Phil. 2.7 , 8. God delighted not in more blood , but blood offered in obedience as the best way to impress upon man a sense of his duty , and to teach him to serve and please God at the dearest rate . 5. This death commendeth the love of God to us , for it is the great demonstration of it . Many draw a quite contrary conclusion as if he were with much a do brought to have mercy on us , but they forget that he is first and chief in the design , 2 Cor. 5.19 God was in Christ Reconciling the World unto himself , Christ came from heaven to declare to us the greatness of Gods love . God thought nothing too dear for us , not the Son of his love , nor his death , ignominy and shame , Rom. 5.8 . God commendeth his love in that while we were yet sinners Christ dyed for us . When we had alienated our hearts from God , refused his service , and could expect nothing but the rigour of his Law and vindictive Justice , then he spared not his own Son to bring about this Reconciliation for us . 6. As God is pacifyed , so it gives us hopes : our business lyeth not with a God offended , but with a God Reconciled : if we had not to do with a pacifyed God , who could lif● up his face to h●● , or think a comfortable thought of him , but this gives us hope , Rom. 5.10 . For i● when we were Enemies , we were reconciled to God by the death of his son , much more being reconciled we shall be saved by his Life . We were enemies by sin in us which God hateth , and declareth his wrath against it in the Law. Then by the satisfaction wrought by Christ , we were restored to his favour , so far that free and easie conditions were procured in the Gospel , and his spirit is offered to prepare and fit us for a Life of Glory . We have heard what Christ hath done . Thirdly , What assurance have we that this peace is obtained . Consciences are not easily settled , therefore some visible evidences are necessary that God is pacifyed , I shall name three or four . 1. Christ Resurrection and Ascension into glory , this shews that God was propitiated and hath accepted the ransom that was given for Souls . We read Rom. 4.25 . that he dyed for our offe●ces and rose again for our Justification , his dying noteth his satisfaction , his rising again the acceptance of it . God by raising him up from the dead shewed that he had received the death of his Son , as a sufficient ransom for our sins ; for he dyed in the quality of a surety , and in that quality was raised up again : By his death he made the payment , by his Resurrection the satifaction of it was witnessed to the World , for then our surety was let out of prison , Isa. 53.8 . He shall be taken from prison and from judgment , in his death he was in effect a prisoner , under the arrest of divine vengeance , but when he rose again he was discharged , therefore there is great weight layed upon it as to our acquittance , Rom. 8.34 . yea rather that is risen again , who is even at the right hand of God. There is some special thing in his Resurrection comparatively above his death which hath influence on our Justification ; that is , it was a visible evidence given to the World , that enough was done for the expiation of sins , and to assure us of our deliverance if we be capable , and his ascension into glory doth further witness it , he being exalted to the greatest dignity is able to defend and protect his people , and hath the advantage of interceding with his father for the supply of all our wants . 2. The grant of the New Covenant which is therefore called the Covenant of his peace , Isa. 54.10 . The Covenant of my peace shall not be removed , Ezek. 37.26 . I will make a Covenant of peace with them , it is so called not only because thereby this peace and Reconciliation is offered to us , but the terms are stated and the conditions required are far more equitable , gracious , and commodious for us then the terms of the Law Covenant : Man as a sinful creature is obnoxious 〈◊〉 Gods wrath for the violation of the Law of nature , and so might perish without remedy , and no impeachment to Gods goodness can happen thereby , but when God will give bounds to his soveraignty over him ▪ and c●ter into terms of Covenant wit● him , and give him a bottom to stand upon , whereon to expect good things from him , upon the account of his faithfulness and righteousness ; this is a condescension , and so far condescended in the first Covenant , that after that man hath cast away the mercies of his creation , and his capacity to fulfill that covenant , this was mere mercy and grace ; that God would enter into a second Covenant , it is not from any mutableness in God , but from the merit and satisfaction of a Redeemer . Surely there must be some great and important cause to change , alter and abrogate , a covenant so solemnly made and established , to lay aside one covenant and to enter into an other , especially since the former was so Holy , Righteous and Equal , fit for God to give , and us in the state we then were in to receive . Now what was the important reason ; Christ came to salve Gods honour in the first covenant , and to secure the ends of his Government , though a second covenant should be set up , the blood of his cross hath made this Covenant everlasting , Heb. 13.20 . and upon gracious terms doth convey great and precious priviledges to us . 3dly . The pouring out of the spirit , which certainly was the fruit and effect of Christs death , and also an evidence of the worth and value of it : The Apostle telleth us , That Christ was made a curse for us , that the blessing of Abraham might come upon the Gentiles by faith in Iesus Christ. And what blessing was that ? the gift of the Spirit , Gal. 5.13 , 14. And in another place when he interpreteth the Types of the Law. He telleth us , that the Fathers did all eat of the same spiritual meat that we do , and did all drink of the same spiritual drink , for they drank of the Rock that followed them , and that Rock was Christ. If the Rock was Christ , the water that g●shed out of the Rock was the spirit , often compared to waters in Scripture , Iohn 4.14 . And Iohn 7.38 , 39. And the Rock yielded not this water till it was smitten with the Rod of Moses : a figure of the curses of the Law Christ was stricken and smitten of God , and so procured the spirit for us , Iohn 7.39 . The Holy Ghost was not yet given , for Iesus was not yet glorifyed . That is had not finished his passion , and the acceptance of it was not yet attested to the World , till he was advanced at the right hand of God ; and then this effect declared it . The spirit was given before , but more sparingly , because it was given upon trust , and with respect to the satisfaction that was afterwards to be made , and accepted : And then it was witnessed to the World by a more copious and plentiful effusion of the spirit . Therefore 't is said , Acts 2.33 . Therefore Iesus being by the right hand of God exalted , and having received of the Father the promise of the Holy Ghost , he hath shed forth this which ye now see and hear . The merit and value of the sacrifice is thus visibly attested , therefore this is one of the witnesses , Acts 5.30 , 31 , 32. The God of our Fathers raised up Iesus whom ye slew , and hanged on a Tree , him hath God exalted with his right hand to be a Prince , and a Saviour , for to give repentance to Israel , and remission of sins . And we are his witnesses of these things ; and so is also the Holy Ghost , whom God hath given to them that obey him . And what was the evidence given to the Church in general , is the evidence given also to every particular believer . 4thly . Some have obtained the effects and fruits of Christs death , this peace begun here hath been perfected in heaven . The Text saith he hath Reconciled all things to himself , whether they be things in Heaven or things in Earth . Here many are pardoned and accepted with God , and have the comfort of it in their own Souls . Others are gone home to God , and have the full of this peace . All were by nature children of wrath , under the curse as well as others . Now if some in all generations have injoyed the love , favour and friendship of God in this World and upon their departure out of it have entered into glory ; upon this account it is evident that Christ is accepted to the ends for which God sent him ; thus Abraham the Father of the faithful , and all the blessed souls who are gathered into his bosom , and are alive with God in Heaven . Certain it is they were all sinners by nature , for there is no difference between any of the children of men , and yet God admits them into his peace . Was it a personal priviledge peculiar to them only ? No the Apostle tells us , Rom. 4.23 . It was not written for his sake alone , and Paul obtained mercy for them that should hereafter believe on Christ , for life everlasting , 1 Tim. 1.16 . Therefore all penitent believers may be assured that this sacrifice is sufficient , and will avail for their acceptance with God. We take it for a good token of a healing Water , when we see the Crutches of Criples that had been cured , all the blessed Saints in Heaven are witness to a sincere soul ; they all obtained this blessed condition through the blood of his Cross Reconciling them to God. There is none in glory but had his pardon sealed through the blood of Christ. 4. How and upon what terms is it applyed to us : for we have considered hitherto onely how Christ hath made peace or made the atonement . Yet if we receive not the atonement we may perish for ever , for all that , besides the work done on the Cross by Christ alone , there is a work to be done in our hearts , the work of making peace is sufficiently done by Christ , there needeth nothing to be added to it , no other ransom , nor sacrifice , nor propitiation : Christ hath so fully satisfyed divine Justice , that he hath obtained the new Covenant , but we are not actually admitted 〈◊〉 this peace till we have personally accepted the Covenant . Now here it sticketh : God hath been in Christ Reconciling the World unto himself , there was the foundation layed ; but therefore we pray you to be Reconciled , 2 Cor. 5.20 . There is our Title , Claim , actual Right , security . But how do we receive this atonement ? or how are we interessed in it ? the conditions and terms are gracious , such as the nature of the business calleth for : as to our entrance into this peace , no more is required but Faith and Repentance . The Gospel is offered to all , but the penitent Believer as being onely capable is possessed of it . 1. Faith is required that we Believe what the Son of God hath done , and purchased for us , Rom. 5.1 . Being justified by Faith , we have peace with God , through our Lord Iesus Christ. If we sincerely embrace the Gospel , we are Reconciled to God , and accepted with him . The Faith that justifieth , is partly an assent to the Truth of the Christian Religion , especially the fundamental Truth , that Jesus is the Son of God , and Saviour of the World. And partly an acceptance of Christ as God offers him , a serious , thankful , broken hearted acceptance of Christ as your Lord and Saviour , serious because of the weight of the business , broken hearted because of the condition of the person accepting : a self-condemning sinner , or one that hath an awakening sense of his sin and misery . Thankful because Reconciliation with God and fruition of them in Glory is so great a benefit , and you take him as Lord , for every knee must bow to Christ , he is a Saviour by merit and efficacy . By his meritorious Righteousness you obtain all benefits , by the efficacy of his spirit , you perform all duties ; the last thing is trust and dependance , Eph. 1.13 . Trust is such an expectation of the benefits offered by Christ , that forsaking all other things you entirely give up your selves to the conduct of his Word and Spirit . 2. The next thing is Repentance which is a turning from sin to God , we turn from sin by hatred , and we turn to God by Love. We turn from sin by hatred ; hatred of sin is the ground of all mortification , there is a twofold hatred , of abomination and of enmity . We turn to God by Love which is the great principle to incline us to God , and is the bottom of vivification or living to God. Now all this is necessary to actual peace , for our refreshing begins in conversion , Acts 3.19 . there is no peace allowed to the wicked , we must take Christs yoke , or we shall find no rest for our souls , Matth. 11.29 . we are not reconciled to God till our enmity be broken and overcome , then of enemies we become Friends , of Strangers , intimates ; then we are reconciled . This then is required of you , onely let me add this caution , what is at first Vows and Purposes , must be afterwards Deeds and Practises , and having ingaged your selves to God to live to him , to keep your selves from sin , and to follow after Holiness ; This must be your business all the dayes of your lives . For so you continue your peace and interest in God , Gal. 6.16 . And as many as walk according to this rule , peace be on them , and mercy , and on the Israel of God. VSE . 1. To Exhort you to enter into this peace that you may be partakers of the fruit of Christs Blood , and the virtue of his cross may be effectual in you . 1. Let me reason a periculo , from the danger , consider what it is to be at odds with God , and how soon and how easily he can revenge his quarrel against you , and how miserable they will be for ever , that are not found of him in a state of peace , Psal. 7.11 , 12 , 13. God is angry with the wicked every day , if he turn not , he will w●et his sword ; he hath bent his bow , and will make his Arrows ready . There the Psalmist representeth God and man as in a state of hostility against each other . The wicked man affronts his holiness , questions his justice , slights his wrath , breaks his Laws , wrongeth his people , and saith tush , I shall have peace though I add drunkenness to thirst . God for a while giveth time and warning , but every moment can break in upon us , for he is able easily to deal with us , Cominus hand to hand , for he hath his sword ; Eminus at a distance , for he hath his bow : he is not only able to deal with them but ready , for he is whetting his Sword and hath bent his Bow , the Arrow is upon the string though not as yet sent or shot out , what remedy then is there . There is but one exception if he turn not ; if he be not reduced and brought home to God by a timely Repentance , he falleth into the hands of the living God. Now no persons are in so dangerous an estate as those that have peace offered and despise it , Isa. 27.4 . Let him take hold of my strength . When God is ready to strike . A man that is faln into the power of his enemy will take hold of his Arm , we are always in Gods power , his vengeance may surprize us before we are aware , what is our business but to be found of him in peace . 2. Ab utili , from the happiness of being at peace with God : your great work is over , and you have a World of benefit by it , you stop all danger at the fountain head . When you are at peace with God , you are at peace with the creatures , Ezek. 34.25 . I will make with them a Covenant of peace and will cause the evil beasts to cease out of the Land , danger might way-lay us at every turn : Then for Men , Prov. 10.17 . When a mans ways please the Lord he makes his enemies to be at peace with him . Then peace in your own Consciences , Rom. 15.13 . Now the God of hope fill you with joy and peace . In believing to have a mans Conscience settled on sound terms is a great Mercy . Peace with the Holy Angels instead of being instruments of vengeance , they are ministring Spirits , Heb. 1.14 . Lastly Communion with God himself , Rom. 5.1 , 2. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ , by whom also we have access by Faith , &c. Eph. 2.17 , 18. Preaching peace by whom also we have access by one Spirit unto the Father . 3. I Reason from the confidence we may have of this benefit if we submit to Godly terms . 1. God is willing to give it , verse 19. It pleased the Father that in him all fullness should dwell , there is Gods authority and good pleasure in it . The first motive came from God who received the wrong , not from him that gave it . God was in Christ , 2 Cor. 5.14 . Among men the inferiour should seek to the superior . The party offending to the party offended , the weaker to the stronger , they that need the Reconciliation to him that needeth it not , but here all is contrary . 2. You may be confident of it upon another ground , the sufficiency of Christ to procure all fullness . The whole divine nature did inhabit and reside in the man Christ Jesus , and so he is compleatly fitted , and furnished for this work : he hath paid a full price for this peace when he bare our sins and carryed our sorrows , and by his Spirit he changes our hearts as well as pacifies the wrath of God. And then he preserveth this peace by his constant intercession , Heb. 2.17 , 18. Now shall we doubt of it ? But that we may get it . 1. Let us take the way of entrance by Faith and Repentance . It concerns us much to see whether we be in peace or trouble , if in trouble you see the cure , if in peace the next question is , is it Gods peace ? That 's had by the blood of Christ , the merit of which we must depend upon and devote our selves to God , break off our old league with sin , and bind our selves with a Bond to live unto God , to be the Lords for evermore . 2. When this peace is made be very tender of it , that no breach fall out between you and God , Psal. 85.8 . He will speak peace to his people and to his Saints , but let not them turn again to folly . 3. Let us be thankful to God for this fruit of Christs death , it is an act of free and undeserved mercy , and to be imputed to nothing but his mere grace that God hath appointed such a way : It pleased the Father to bruise him , Isa. 53.9 . That he sendeth Ambassadors to publish it , Acts 10.36 . the word which God sent unto the Children of Israel Preaching peace by Jesus Christ he is Lord of all , and that he appointeth a ministery . It is a great priviledge in it self ; for by this peace we have not onely the beginnings but the increase of grace till all be perfected in heaven , Heb. 13 . 2● , 21. Now the God of peace that brought again from the dead our Lord Jesus , make you perfect in every good work , to do his will working in you that which is well pleasing in his sight , 1 Thess. 1.23 . The God of peace sanctifie you that you may be preserved blameless unto the coming of our Lord Iesus Christ. This peace doth encourage us in all temptations from the devil , Rom. 16.20 . The God of peace shall bruise satan under your feet shortly . From the World , Eph. 6.15 . shod with the preparation of the Gospel of peace . Fears of the wrath of God , and doubts about our eternal condition , Rom. 14.17 . The Kingdom of God is not meat and drink but righteousness , peace and joy in the Holy Ghost , here are three words , Comfort , Peace and Ioy , these succeed one another as so many degrees , Comfort is support under trouble , Peace a ceasing from trouble , joy a lively sense of the love of God. FINIS . 
A60627	----	A epistle to the flock of Christ being a heavenly portion distributed from th[e] love of God. Smith, William, d. 1673. 1670 Approx. 14 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A60627 Wing S4298 ESTC R32141 12334603 ocm 12334603 59741 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60627) Transcribed from: (Early English Books Online ; image set 59741) Images scanned from microfilm: (Early English books, 1641-1700 ; 1027:16) A epistle to the flock of Christ being a heavenly portion distributed from th[e] love of God. Smith, William, d. 1673. 8 p. s.n., [London : 1670] Caption title. Signed at end: W. Smith. Imprint suggested by Wing and NUC pre-1956 imprints. Imperfect: pages cropped with loss of text. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ. Society of Friends -- England. 2005-04 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-10 Mona Logarbo Sampled and proofread 2005-10 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion AN Epistle to the Flock of Christ. Being a Heavenly portion distributed from th● Love of God. DEar Friends , and Brethren , Beloved in the Lord who have obtained Grace ; Mercy and Peace in God the Father through the Lord Jesus Christ , unto whom God hath appeared in Light and life where ye have seen the excellent Glory of Immortality , and the riches and treasures of that Kingdom which is not of this World , and having seen that glorious sight or spectacle by the appearance of the heavenly seed in your inward parts , so you have seen both what the truth is , and from whom it comes , and you know that it is God of all truth who hath manifest truth unto you and you having loved truth in the manifestation , so you are in measure acquainted with its vertue and operation , and 〈◊〉 hath drawn you with a cord of love out of your dead works to serve the living God in holiness of life , and you being joyned to the truth with constant and stedfast minds , your love and obedience is more enlivened and quickned to the leadings and working of it , so that you are followers of the truth in love to your own satisfaction and comfort , and this was the gift of God which unto ●●u was given in th● beginning to lead you out of Egypts darkness ●●d bondage , and by which the word of salvation was first preach●● unto you for you Restauration and recovery out of that th●al●●m , and as your love and obedience hath stood in Faithfulness 〈◊〉 the Word of Salvation that was first p●eached unto you , so you ●now the blessed effects of it unto your deliverance out of Egypts ●arkness and bondage , and also knows that glorious liberty and ●●eedom which in the truth you have obtained by the mercy of God , and so you know how the appearance of the heavenly seed ●●th withered the Earthly Weeds , and how the light hath driven ●way darkness , and truth deceit , and life death , and love envy , ●nd meekness wrath , and patience fretfulness , and temperance in●rdinacy , and faith unbelief , and peace trouble , and joy sorrow , ●nd as truth hath thus changed you by the operation of its power 〈◊〉 bringing with it all these heavenly vertues and graces into ●our Souls , so it hath made you new creatures by regeneration in overcoming that spirit and nature in which ye were prone to evil , and where darkness had dominion over you to oppress you with heavy burthens , and by this ye are come to know that the Almighty hath shewed you kindness and tender mercies by manifesting himself unto you in a needful time , and stretching forth his arm to help you when distress and trouble was upon you in your captivity , for then did you travail in pain and groan in sorrow as wanting deliverance , and the Lord did pitty you in your mournfull state , and sent a visitation to you in an acceptable time , and a deliverer came in power that hath broken the bands of death , and raized you from under the region and shaddow of it , and so you have seen the Lord in his appearance and goings , a●● are acquainted with his power both in killing and making a li●● and also in pulling down and raising up , and how he hath shewn kindness to you for your everlasting good , so that ye are beco●● as Plants of his Right hand , and Babes of his own Family , a● Lambs of his own Flock , and now knows your portion in the he●venly Seed and Life which is immortal , and have taken up yo●● rest in that land which strangers doth not possess , where know the Inheritance sealed unto assurance , and so cannot look 〈◊〉 any other thing to be your comfort , peace , or satisfaction b● the heavenly inheritance in Christ Jesus , and hath drawn y●● from things below and fixed your eye upon things above , a● that which comes from above is your portion and consolati●● and every one hath a part according to the kindness of him th●● disposeth and this heavenly portion is distributed amongst the heavenly plants Babes and Lambs whose satisfaction is the will of God , the bread from heaven is broken unto your feed upon , and water of life floweth unto you for your refres●ment , the heavenly seed is an open Fountain from which Etern●● life is freely ministred unto you that have renounced evil are a● good things prepared , therefore my dear Friends and Brethr●● be not careful or a portion or Inheritance in fading things , for you are dead to all fading things so life and immortality wi●● take you up into heavenly Mansions , and into a heavenly por●io● and inheritance , and there you will know that all things are h●● with Christ in God for you , and that will ease you of the bu●densome care that may come upon you by looking 〈◊〉 Temporal Possessions , and you will feel the Heaven●● Power , and Li●e , in Dominion over that which woul● draw you into Temporal things to weaken your Faith wit● doubtful Fears and there your Immortall Souls will be 〈◊〉 liberty and freedom in the Immortal life , and you will have ●●e rejoycing in your heavenly portion as being the only good 〈◊〉 God is the only good , from whose heavenly love a heavenly ●rtion is distributed amongst you , and as God is the only good , ●en so is his gift that proceedeth from him , and his gift being 〈◊〉 only good it is eternal life , and they that receive the heavenly ●rtion receives eternal li●e , and lives by their portion , and 〈◊〉 that lives by their portion they praise the good which is ●od . Oh this is the excellent treasure and portion which is immor●l and never dies , happy for ever are you that have a part in it , ●d keeps it to the end , your tree is planted by the Rivers of Waters and bringeth forth Fruit in due season , your leaf doth ●●t fall in Winter , nor wither in Summer but you always flourish ●●d are fair in fruitfulness for the heavenly power is over you to ●●eserve and keep you at all seasons , and so you are the branches ●●at the living Vine sendeth forth to bear Fruit to Gods glory , ●●d this being the work of the Lord by the operation of his hand 〈◊〉 is in his hand preserved from being blasted , and though Win●er storms may be violent , and Summer may yeild a scorching ●eat , yet the hand of the Lord preserves you from the extreams ●f both , and your Fruit doth not decay , because it is of that seed ●hich henceforth and for ever God hath blessed . Oh glorious God , full of good , thy name is wonderful , and thy ●lect remembers thee . Oh holy life , full of light thy appearance draws unto thee , and ●hy off-spring loves thee . Oh living power , full of operation , thy work sanctifieth , and ●hy workmanship depends upon thee . Oh infinite spirit , full of vertue , thy Fountain ministreth , and ●hy Family praises thee . Oh blessed truth , full of grace , thy word instructeth , and thy Followers exalt thee . Oh heavenly wisdom , full of divinity , thy counsel ordereth , and thy children honours thee . Oh Eternal Majesty , thou art all in thy own fulness , thou distributeth and never wanteth , none can add unto thee , none can take from thee , none can compel thee , none can limit thee , thou art from everlasting and none is like thee , the seed of Abraham lives by Faith in thee , and the Fruit of his loins are heirs of thy Kingdom , and in blessing thou blesseth them according to thy promise , and unto thee they gave endless glory . Oh all ye Lambs of life , praise ye the Lord , he that is one only true , and wise in himself , the maker o● all things , who of himself can do all things , praise ye his power with the powers of your Inner man which by Regeneration is renewed : and in praising be humble before him that your mellody may be well pleasing to him , for he is God of Gods , and Lord of Lords , the High and Mighty One that distributes your portion , and as ye sit in the heavenly places in Christ Jesus , he will fill you wi●● his goodness , and so praise his name in the land of the living , and bless the one and only God who blesseth you . So all dear and beloved friends every where , all wait for the distribution of your heavenly portion which the heavenly God giveth with his own hand , that ye may be always ready to receive it in his own time and having received it from his hand be choice of it , and not prodigal with it , for it is an excellent treasure , and not to be lavished , and you that are choice of it , as you receive it in the distribution from the love of God , it will be a pretious portion unto you , and you will feel it renewed and increased as you are choice in the using of it ; and so your portion will not decay by Prodigal spending , but will be always ready to relieve you when you stand in need , and there you will gather strength in the Lord and in the power o● his might to stand in this strong tempest which is broken forth to overwhelm the render desires and breathings which God hath begotten a●t●● himself , and if it were possible to beat down the pure appearance of truth and righteousness , and to lay waste the true way and worship of the living God , and as the violence of this furious tempest bloweth upon you to cause your hearts to fail from following the Lord in the leading● of his light , and so to bring you back again into Egypt and the house of bondage ; so you had need be watchfull to the power of the almighty which is able to preserve you , and to be strengthened with might by his spirit in the Inner Man , that in the leadings of the light you may all continue following the Lord in his own way , and not be turne● aside to ei●h●● hand , or driven back again into the old nature , for if any turn aside , as if they would stand and fee the end , and then think to turn in again when a calm may come , they may be so ta●en captive as never to se a r●turo , and if any go back again into the old nature for safty and security , there captivity will be great and heavy ; for these are the things designed by the violence and fierceness of the ●●mpest , and if it could ●ron aside or drive back again by its fury , then the nature of it would be a liberty to triumph in the works of Iniquity , therefore all dear friends , be watchful to the light and power of the Lord God , that in him ye may be strong to stand against the tempest in its fierceness and fury , and set the Lord alwaies before you that he may lead you and keep you in the way everlasting , for it is in vain for any to fly to the Mountains or Hills for help and salvation , because the tempest will pursue thither and find out the most secret place , but the name of the Lord is a strong Tower , the Righteous fly rhither and are safe , and so it may be said to the Righteous it shall go well with them , because they fly to the name of the Lord for Refuge and Safety , and so are neither turned aside nor driven back again , but in the name of the Lord are preserved , and are quiet from Fear of evil , and so it is well with the Righteou● whose dwelling place is in the name of the Lord , and blessed ar● the Righteous that ke●ps their habit● t●ch and are re●mov●d , th● Lord is your strength and po●ti●r , and Crowned R●j●ycing . Oh you are amiable in your dwellings who in the light have taken up your rest , your Garment is an Ornament of ●xcellen● beavty , and y●ur bed a sw●●t and pleasant sav●ur , and in you● faithful testimony the Lord hath pleasure , and because you only seek the honour of his name he will honour you , and th●ugh th● dark places of the earth be full of cruelty against the in●cc●ncy o● your life , yet the power of the Almighty will be a sure de●erce over the glory , therefore gird up the l●yns of your minds and hop to the end , for God is with you . And dear Friends , I cannot but exhort you in Brotherly kindness to be stedfast in the Faith , c●ntent in patience , and quiet i● meekness , and abounding in love , that no part of the garment spotted of the flesh may appear upon you , but the pure Heavenly Wisdom and Righteousness of Christ Jesus may fill you are cloath you , then Wisdom will instruct you in all things wherein truth is concerned and so in wisdom to be ordered in the truth and one towards another and let nothing but the love of truth and on● another appear amongst you , and that will go over and wear on whatsoever is contrary for if you have an eye one upon another t● give Judgement in things wherein your eye may not b● satisfied , it will run you into divers apprehensions , an● secretly work into divisions , for the enemy is busie . ●● advance his work if he be not resisted , there are many things to be well weighed and considered wherein truth is concerned , and such as are strong to bear with the weak ●nd h●●p them , that none may be turned out of the way that in wisdome may be preserved , for if you will consider the present ●ime you may be sensible that you are all concerned to walk wisely both to such as are within and such as are without , and yet not suf●or your testimony in any thing to be weakned , and as you wait ●or Gods wisdom it will in all things direct you as best becomes the gospel of Christ Jesus , and then peace and unity will be preserved amongst you , and ye will all be found in the true service of love to Gods glory . So in all things my dear Friends be mind●ul to take counsel of the Lord God that his Wisdom may direct you in all your ways word● and works , and there you will all have mutual satisfaction in th●●●●ty of one spirit to your everlasting peace , joy and comfort , and the blessings of the Lord God will cover you and rest upon you . And let not your ear be open to intelligence abroad neither speak much among●● your selves of what is done unto you or others but all dwell in the heavenly mansions of light and life , and hearken to the inteligence of wisdoms voice , and that will preserve you in the ●eeling of your heavenly portion . And be not dismayed at Tribulations , but follow the light into the Kingdom , and there you will find a sure reward for all your sufferings and afflictions . Dear Friends and Brethren , my dear love salutes you , and unto the Lord God I commend you , and in the Lambs patience I rest with you . The 24th day of the 6th month , 1670 , Your Friend and Brother in the tender compassion of Christ Jesus , W. Smith . THE END 
A64011	----	Two hymns for the nativity of Christ Whereunto are added, a new-yeers gift, and an hymn for the feast of Twelf-Tide. The music part being set by Mr. R.M. This text is an enriched version of the TCP digital transcription A64011 of text R219507 in the English Short Title Catalog (Wing T3453A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 15 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64011 Wing T3453A ESTC R219507 99830974 99830974 35436 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64011) Transcribed from: (Early English Books Online ; image set 35436) Images scanned from microfilm: (Early English books, 1641-1700 ; 2084:07) Two hymns for the nativity of Christ Whereunto are added, a new-yeers gift, and an hymn for the feast of Twelf-Tide. The music part being set by Mr. R.M. R. M. Ward, Samuel, ill. [2], 13, [1] p. : ill. [s.n.], Printed at London : 1650. Though the title page reads: The music part being set by Mr. R.M., there is no music present. A8v has an illustration, signed by Samuel Ward, entitled: All in all. In verse. Reproduction of the original in the British Library. eng Jesus Christ -- Nativity -- Poetry -- Early works to 1800. A64011 R219507 (Wing T3453A). civilwar no Two hymns for the nativity of Christ. Whereunto are added, a new-yeers gift, and an hymn for the feast of Twelf-Tide. The music part being s [no entry] 1650 2628 4 0 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-10 TCP Assigned for keying and markup 2003-10 Aptara Keyed and coded from ProQuest page images 2004-01 Judith Siefring Sampled and proofread 2004-01 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion TWO HYMNS For the Nativity of CHRIST . Whereunto are added , A New-yeers Gift , AND An HYMN for the Feast of TWELF-TIDE . The Musical part being set by Mr R. M. Printed at LONDON , 1650. An HYMN For the Nativity of Christ , Sung as by Shepherds . RIse , sullen Sun , what lie a bed ! Thou deep , dull trait'rous hypocrite : The Sun of Heav'n hath shewn his head This morn , and not your beams light yet ? For shame , for shame , bring perfect day ; For here 's a Sun in beams of Hay ; Who hath brought perfect beams to night , 〈◊〉 yet your beams must give them light . Then rear thy head , and go along With us , in power of Praise and Song . Heark , how the Angels from the sky , All sorts of Cherubins beside , Divinely make one Harmony , At this Decembers blessed Tide : Angels above , and Kings below , To make compleat this day , bestow Sweet Odours from the East , To scent our Phoenix nest , And Gold t' enrich this Feast . The Firmament in bright aray , Is beautifi'd with Stars , and laid In Gold , as if upon this day Order'd to wait upon the Babe . Stars splendent shew , cause from us far , Out of a Manger , shines a Star Which more light to the world Affords , then those Stars twirl'd , Or 'bout the Poles are whirl'd . In the vast Skie a Star did shine To us poor Shepherds : by that light W'were brought unto the Babe divine , Delivered from Natures night ; Where in an Inne , nay Horses Inne , The Babe his first breath did begin . O vast Eternity , Godhead-Divinity , Manhood-Nativity ! This is the News we Shepherds bring ; Our eyes have seen a starry Stranger : We kiss'd the Cradle of our King At Bethlehem , a dirty Manger ; Whose body tender close did lie Unto his Mother , Virgin Mary . A Virgin chaste and pure , As Mother , did endure The pangs of Woman sure . We saw no Curtains but black Night , The Virgin-Mother to keep warm : Earths nightly rayment turn'd to white , When Blessedness it self was born : And so the Firmament did strow Its Winter-stars , pure Snow , below . So bedded was the Cradle , And lined was the Stable With pure , but cold Moveables . No sooner from the womb he came , Translated God for Man did cry : Virgin , Maid , Mother , Married-dame , She was by this blest Deity . Earth , wonder much ; Heaven , much more ! Godhead clothed in Manhood poor . Gold like to Gold , when sod , Appears , though in dirt trod : And God , in Flesh , was God . The Babe sings , cries , and tunes out groans , As if he hence departing were . What draws out groans , but inward moans And after groans , drop trickling tears . Oh what a day is this to us , That God for Man must suffer thus ! Highest with One above , Man 'mongst men must move , Vastness of depths in love . We saw the Babe , the Babe this morn ; Compute we cannot yet his age : Before yeers were , he long was born , In Gods intent , to feed his Rage , Lest it should Man devour . Wee see Him born , who was born before we . Adam first , this Adam next ; So in order to the Text , This born before That exprest . Farewel , dear Virgin , rich with Balms , And Sweets of heavenly Paradice : Paradice thou hast in thine arms , A fleshy Bundle of heavens Spice , Which dropt from heaven in Humane form . Regain'd is Paradice this morn . Oblest Nativity , Which from the Deity Sprang this Benignity . And thee , dear Babe , whose Royal head Embalmed lies in Innocence ; Betwixt two brests making thy bed : She could procure none other fence . Should he return to earth again , ' Would finde less Faith , and more Disdain . With Garlands wreath'd with Bays , And Rose-Mary always , We 'll crown this birth of days . God is become an earthly guest : 'T is the sweet pride of his Humility , To board himself at Maries brest ; And where he tables , there to lie . Sweet are thy shifts , thou King of kings , Sucking all day two milky springs : And when at night th'art call'd to bed , No more th' are food , but pillows spred , To rest thy wearied head . They prove At once both Food , and Bed of love . Another . NOt yet arriv'd , swift Post of Day ! Into the Stars thy Chariot Is driven , or else another way Turn'd ; so the neerest way forgot . Thou flying Day , thou winged Car , Thou art out-gone by a Foot-post Star , Which shin'd a Sun , and had such streams , As led us to the Son of beams . A gross Mistake ! the Sun 's awake , And dances on the Ocean ; Now draws his streams from off the Lake , And to the Earth's in motion . Thus are we cozened with a fine Mistake ; The Sun 's long rose , we new awake . Vollies of voice both strong and loud We 'll sing , till he 's wrapt in his Cloud . Glory hath chang'd seats with the high And mighty Majestie of Heaven : For , in this little Majestie , Is perfect God to the Earth given . Thus God above here made a bed For God belowe to lay his head . Eternal vast Eternity Heaven doth this day afford the Earth . Welcome , sweet Span of endless glory ! Angels and we thus sound thy Birth . Since Heaven is here , we 'll look no higher , Finding God here , in Mans attire . What need we upwards roll our eyes , To view the firmament of Stars ? For here 's the Sphere , where fixed lyes All beauty , which their beauty mars . Oh here is Heaven below ; we see God lying on his mother's knee . But we 'll up look , and view the clear Bright firmament of Stars : What now ? They 're fixed in his eyes , the Sphear All circled by his smoothe white brow . Thus are we taught by what 's here given , No more t' looke up , but down , to Heaven , Heark , here is more of Heaven now heard ; Stars from his eyes do fal apace ; At which brisk Cherubs not afraid , Enthrone themselves upon his face , Sucking the Diamondt from his eyes , Then flye away , and in the skies Scatrer fresh Stars , and so became The watry region twixt two Heavens , To be remade a spangled frame , Since Heaven and Earth were twins themselves . Therefore no eldership is made Twixt Heaven and Earth , since here he 's laid , For , long before a day was made , He , as you see , in earth was laid . Now welcome all that 's from above , And welfare all that are belowe : Let 's sing the story of heavens love : The Spheres are at it long ago : And shall the Earth , that 's new made Heaven , Not with the Spheres in praise be even ? Musick and Love shall have a Duel , Which shall out-vie in sound and shew ; And yet we 'll adde some sacred fuel , To heighten Voice with Musick too . But such a Concord shall agree , As if Earth were Heavens harmony . Sound , Heaven and Earth , each sweet-lipp'd thing , And burn Perfumes at ev'ry Song ; Bedew with Myrrhe each well-stretch'd string , And tune a Base that 's heard among The Quire of Angels ; so they shall , To hear our sounds , be ravish'd all . Whilst the small Musick shall affright The Inne th'rowont , and wake each Groom ▪ That hath not slept two hours this night , And yawning , wonder it should be noon . With speed , affrighted , to the Stable They run , to cleanse , but are not able . Some of the Hay hath Angels quilted , To cover here this All-Small-Great ; Whilst some , like rays , his eyes have gilded , As lacing to his lodging-sheet . You see the Babe , a minute old , Turns spires of Grass to beams of Gold . If any ask why yellow's Hay , It 's soon resolv'd ; God 'mongst it lay . No more of mirth , the Babe 's at rest , Lull'd with the Lullabies of Mary , In the warm Cradle 'twixt her brest , Lest the pure Lamb should else miscarry . Sweet Babe , it is thy mothers faith , To fear , though God in arms she hath . Fear not , weep not , sweetest Mary ; Why strew you tears on the face Of your lull'd Babe ? Tears will carry News to his Father from this place , That you , for pain of this poor morn , More sigh , then joy that God is born . Let not thy faith , sweet Mary , slinch : Hosts of bright Angels centre can , With all their glory , in an inch , And cannot yours in this blest Span ? Many in less , and cannot one Have faith enough in God , her own ? Oh wouldst thou know what heaven is doing ? Preparing Maps to draw a new Celestiall Compasse : They are viewing Thee and the Babe ; that Heaven's you two ▪ A Heavenly Substance , not a Map , Mary , thou hast upon thy lap . Oh Virgin-son , by title Heir No Heaven ; by birth , a Heaven it selfe : Thy Virgin-mothers Dearest fair , Thou King of Earth , not of its Wealth : What shall we offer up unto thee ? Thou King of Heaven we have nothing for thee . The Infant-day's an hour old : Day and thy Beams do clear discover The Vileness of poor Shepherds bold , To tune thy birth before thy mother . Give thee us leave hence to depart , We 'll come and praise thee with new heart , And fill this Kingly Court of thine , If thou accept our home-spun loves , With this our Sacrifice Divine , A flain fat Lamb , fair Turtle Doves : Such , and our selves , we will prefer A Sacrifice at thy Alter : And so we 'll spend in clouds of Bayes , And Rosemary , this Christ-tide prayse . And if thy Court , dread Babe , remove from us , The Sun not Stars , shall guide us to the Jesus . THE NEW-YEERS GIFT . THou hast the art of Time : Alwayes in haste , Flying continually , and yet not waste One grain of sand ! Nor doth thy rossing speed Make Times pass wider , or the sand more glide ; But Measur'st Time so truly by thy Glass , That not a sand , till its due time , doth pass . Thou wastes not by thy haste ; but bringst about Thy hour unto our yeers end ; so turn'st out The Old , to entertain a New ; and then Turn'st up thy Annual Glass , to run agen ; Charging thy hour to hold course with the Sun , And with such speed to haste , till th'yeer be done . What! Is our yeer an hour ? Time flyes indeed : And is thy hour a yeer ? there wants wing'd speed ; Thy yeer's but short , thy hour wondrous long : Both short of ours , yet with our yeer art gon . Dark Riddles of Mysterious Time ! What 's day , If that thy hour 's a yeer ? Resolve I pray . Nay , what are Days and Months ? when sum'd up all , Are in an hour , and yet that 's Annual ! Time with such time th'hast no time ; yet thou hast The hour for this yeer , that thou had'st for the last . And since thy golden Minuts run a fresh , Heaven ope our hands and hearts , that we may express The bounty of this Day in several wayes ; And whilst some give , let others give their praise For what 's receiv'd ; others that on this day Do nothing give , lift up their hands and Pray , That Joy would kiss this infant-budding-yeer , And crown our hopeful Seasons that appear , Through the fresh Spring-tide of this glorious day : Heavens Casements ope , and all its beams display , Kissing and courting Earth , as if there were At once two Deities in Heaven and Here . How sweetly tune the Spheres ? How moves the Sun ? That antick Masquer knows not where to run To hide his head this morne , seeing one shines In Earth more glorious : he droops , and so declines . An HYMN for the EPIPHANIE , Or , Feast of Twelftide . WHat rock'd asleep in a Ruby-bed Of Worth , or Imitation ! Come , rise , and shew thy Rosie head , After the Circumcision . What , must thy Chariot still appear Lin'd with Vermillion lacings ? It's Twelftide now ; present most clear Thy self in golden facings . Shine circumgloriously th'rowout The Vniverse , and let thy tresses Be hung with Diamonds all about : Shew Earth a wonder in Heavens dresses . So shall a day of Ioy be shewn , By the brisk masquing of thy beauty : Although to All the cause not known Why so thou shinest ; it 's but thy duty To keep , this day , a Revelling Th'rowout thy Azure Territories ; Whilst Angels come a gossiping , Crowning the earth with equal glories , Bright Sun , this is thy Wedding-day : The Nightly Ladies soft-foot Teem Will meet thee in a starry way , Whilst Thou art King , and She thy Queen . Matching and making Pairs is Heaven , To keep on Earth Society : Iudge by this Heaven , that Heaven hath given ; Here God and Man a couple lie . A high-born Festival is this ; The Last the Greatest kept it seems . Twelf-day the highest Number is ; We 'll crown it with crown'd Kings and Queens . And since our Ioys can mount no higher 〈◊〉 Sight , they shall in Faith . Then rear Each winged soul , made to admire The Festivals kept there and here . ●ut what the Babe hath , look ; he lies ●ucking his food through pipes of Cherries . FINIS . 
A62841	----	Amyntor, or, A defence of Milton's life containing I. a general apology for all writings of that kind, II. a catalogue of books attributed in the primitive times to Jesus Christ, his apostles and other eminent persons ..., III. a complete history of the book entitul'd Icon basilike, proving Dr. Gauden and not King Charles the First to be the author of it, with an answer to all the facts alledg'd by Mr. Wagstaf to the contrary, and to the exceptions made against my Lord Anglesey's Memorandum, Dr. Walker's book or Mrs. Gauden's narrative, which last piece is now the first time publish'd at large. Toland, John, 1670-1722. 1699 Approx. 155 KB of XML-encoded text transcribed from 89 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A62841 Wing T1760 ESTC R22638 12490337 ocm 12490337 62348 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62841) Transcribed from: (Early English Books Online ; image set 62348) Images scanned from microfilm: (Early English books, 1641-1700 ; 299:4) Amyntor, or, A defence of Milton's life containing I. a general apology for all writings of that kind, II. a catalogue of books attributed in the primitive times to Jesus Christ, his apostles and other eminent persons ..., III. a complete history of the book entitul'd Icon basilike, proving Dr. Gauden and not King Charles the First to be the author of it, with an answer to all the facts alledg'd by Mr. Wagstaf to the contrary, and to the exceptions made against my Lord Anglesey's Memorandum, Dr. Walker's book or Mrs. Gauden's narrative, which last piece is now the first time publish'd at large. Toland, John, 1670-1722. Charles I, King of England, 1600-1649. Wagstaffe, Thomas, 1645-1712. Vindication of King Charles the martyr. Gauden, John, 1605-1662. Eikon basilike, the pourtraicture of His Sacred Maiestie in his solitude and sufferings. Walker, Anthony, d. 1692. True account of the author of a book entituled Eikon basilike. [4], 172 p. Printed and are to be sold by the booksellers of London and Westminster, London : 1699. First ed. Cf. NUC pre-1956. For more complete information on authorship of Eikon basilike see Almack, E. Bibliography of the King's book or Eikon basilike, 1896. Errata on p. [3]. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Milton, John, 1608-1674. Jesus Christ -- Bibliography. Eikon basilike. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2003-10 Emma (Leeson) Huber Sampled and proofread 2003-10 Emma (Leeson) Huber Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion AMYNTOR : OR , A DEFENCE OF Milton's Life . CONTAINING I. A general Apology for all Writings of that kind . II. A Catalogue of Books attributed in the Primitive Times to JESUS CHRIST , his Apostles and other eminent Persons : With several important Remarks and Observations relating to the Canon of Scripture . III. A Complete History of the Book , Entitul'd , Icon Basilike , proving Dr. GAUDEN , and not King CHARLES the First , to be the Author of it : With an Answer to all the Facts alledg'd by Mr. WAGSTAF to the contrary ; and to the Exceptions made against my Lord ANGLESEY's Memorandum , Dr. WALKER's Book , or Mrs. GAUDEN's Narrative , which last Piece is now the first Time publish'd at large . DI quibus imperium est animarum , umbraeque Silentes , Et Chaos , & Phlegethon , Loca N●cle tacentia late , Sit mihi fas audit a loqui ; Sit numine vestro , Pandere res alta terra & caligine mersa● . Virg. Aen. 6. London , Printed , and are to be Sold by the Booksellers of London and Westminster . M. DC.XC.IX .     Errors . Amendments . Page 5. line 1● . hose those 20. 5. Christ his Christ , his 21. 4. Ceretum Ceretium 37. 19. Cophtic Coptic ●8 . 3. of of the 53. 15. Mat●hies Matthias 57. 15. Ex mple ●xample 65. 15. may be be any 66. 17. ●ittgius ●●itigius 101. 23. hop'd o hop'd to 105. 5. Consciences Conscience 113. 20. somtime Som time 131. 16. this his 137. 8. Mediations Meditations * In the Margin of Pag. 57 , after Eus●bius , 〈◊〉 lib. 3. and 〈◊〉 of first read fifth . THE AUTHOR TO A FRIEND . THE Public is so seldom interested in the Debates of privat Men , and I am so little concern'd at the Malice or Mistakes of my Adversaries , that , without som better Motive , I would never presume to trouble the World with any thing merely personal . But if the Subject in question be of extraordinary Weight and Consequence , and that on the certain Decision of it should depend the Tranquillity of a considerable number of People , then I think a Man is indispensably oblig'd to appear for the Truth ; and so , while he 's endeavoring to serve others , no body will say he ought to neglect his own Defence . Whether the Treatise I now send you be of this Nature , is submitted to your equal Iudgment : And unless I really design'd a Nobler End by it than the Iustification of one Person , neither you nor any body else should lose your time in reading , no more than I my self would be at the Pains of writing it , which yet I 'll count the highest Pleasure if I understand it has never so little contributed to the Satisfaction of a Gentleman of such undisputed Learning and Merit . March 30. 1699. J. T. AMYNTOR : OR , A DEFENCE OF Milton's Life . WHEN I undertook to write the Life of the most celebrated MILTON , I was far from imagining that I should ever ( much less so soon ) be oblig'd to make an Apology in justification of such a Work , both harmless in it self , and greatly desir'd by the World. There was no positive Law or Custom against publishing the particular History of this extraordinary Person , consider'd in any respect whatsoever : for the Lives of Good Princes and Tyrants , of Orthodox and Heretical Divines , of Virtuous and Wicked , of Public and Privat Men , are indifferently perus'd by every body ; of which it would be superfluous to alledg Examples , the thing being so commonly known by all that have learnt to read . Nor without such a Liberty could we possibly form a true Taste , or have any certain Knowledg of Affairs , since the Excellence or Imperfection of all Matters best appears by opposing 'em to one another . And I was sure ( which I find was no Mistake ) that the Learning and Sentiments of JOHN MILTON were too considerable not to deserve the highest Commendation or Dislike , according to the Judgment or Affection of the Readers . SINCE therefore it was equally lawful for me to write whose Life I pleas'd ( when my Hand was in ) the first Charge against me , one would think , should have bin , that I had not fairly represented my Hero. But , very far from that , the great Crime whereof I am arraign'd , consists in telling more than som People would have me ; or discovering Truths not fit to be known ; and the Manner of my Relation is to them altogether as offensive and displeasing as the Matter of it . 'T is strange that Men should be found of a Judgment weak enough to make a Crime of such Proceedings in a Writer , who labors to keep himself wholly independent from the Fears or Eng●●●ments of any Party ; and who ●●ofess'd in the very beginning of his Book , that being neither provok'd by Malice , nor brib'd by Favor , he would as well dare to say all that was true , as scorn to write any Falshood . But the rude Opposition with which I have met , notwithstanding such plain Declarations , convinces me more than ever how much I was in the Right by following the peculiar Method I propos'd to my self in compiling MILTON's Life , and which I partly declar'd in these Terms : In the Characters of Sects and Parties , Books or Opinions , I shall produce his own Words as I find 'em in his Works ; that those who approve his Reasons , may owe all the Obligation to himself ; and that I may escape the Blame of such as may dislike what he says . Now , what could be more impartial than this ? or more likely to secure me from all Imputations , whatever should be the Reception of MILTON from the Public ? Yet if by adhering religiously to this Rule so loud a Clamor was raised against me , it is apparent how much worse I might expect to be treated , had I trod in the common Road. For if , like most Historians , I had in my own Words ( tho' with never so much Candor ) related the Actions or Sentiments of my Author , my Adversaries would presently have told the World that this was not the true MILTON , but one of my own Creation , whom I promted to speak what I durst not own ; and by whose Mouth I had publish'd all hose Opinions which I would recommend to other People . Well knowing therefore the ordinary Temper and Artifices of these Men , I did partly on that Account produce his own Words to obviat their Sophistry and Calumnies , their two principal offensive Weapons ; and also to spare my self the Pains of Quotations afterwards , to prove I had neither injur'd him nor abus'd my Readers . Besides this particular Regard to them , I am also of opinion that this is the best and only good way of writing the History of such a Man. And had the Ancients always follow'd it , our Modern Critics would have been less exercis'd to discern their real Sentiments ; nor wou'd they be so often oblig'd to examin whether they understood or mis-represented their Authors . BUT instead of any Objections like these , I am expresly told that I ought not to meddle with MILTON's Books , nor to revive his Sentiments , or the Memory of those Quarrel 's wherein he was engag'd ; which is only , in other Words , that I ought not to write his Life at all . For what , I pray , is the principal Part of a Learned Man's Life , but the exact History of his Books and Opinions , to inform the World about the Occasion of his writing , what it contain'd , how he perform'd it , and with what Consequences or Success ? I have no Reason from my own second Thoughts , the Opinion of better Judges , or the Fortune of the ●●ok , to be dissatisfi'd with my Conduct on this Occasion . And had this Method , as I said before , been strictly observ'd , we might have more Knowledg and fewer Critics . AY but , say these Gentlemen , you have made an Inroad on our Persuasion , and directly attack'd the sacred Majesty of Kings , the venerable Order of Bishops , the best constituted Church in the World , our holy Liturgy , and decent Ceremonies , the Authority of Councils , the Testimony of the Fathers , and a hundred other things which we profoundly respect and admire : nor are we the only Sufferers ; for almost all other Sects and Parties have equal Reasons of Complaint against you . Well , be it so then ; but , good Sirs , betake your selves for Reparation to JOHN MILTON ; or , if he is not to be brought to easie Terms , defend your Castles and Territories against him with all the Vigor you can . For , I assure you I am no further concern'd in the Quarrel than to shew you the Enemy , and to give a true Account of his Forces . And all this , if you were of a peaceable Disposition , you might learn from these plain Words in the Conclusion of the Life : 'T is probable that you ( as well as I , or any other ) may disapprove of MILTON's Sentiments in several Cases ; but I 'm sure , you are far from being displeas'd to find 'em particulariz'd in the History of his Life : For we should have no true Account of Things , if Authors related nothing but what they lik'd themselves : One Party would never suffer the Lives of TARQUIN , or PHALARIS , or SYLLA , or CAESAR to appear , while another would be as ready to suppress those of CICERO , of CATO , of TRAJAN , or BRUTUS . But a Historian ought to conceal or disguise nothing ; and the Reader is to be left to judg of the V●tues he should imitat , or the Vices he ought to detest and avoid . THIS might serve for a sufficient Answer to all that has bin yet objected to MILTON's Life , if any Reply were thought necessary : For the trivial and scurrilous Libels of mercenary Fellows I shall never regard , they being already sufficiently neglected by the World , and making themselves as little by this Practice , as any of a more vindictive Temper could desire : Besides , that to answer 'em in their own Dialect , I must first learn to speak it ; which is absolutely contrary to my Genius , and below the Dignity of Human Nature , since no body openly approves it even at Billingsgate . I shall as little consider the censorious Tongues of certain more Zealous than Religious People , who judge of others by their own narrow Schemes , and despise all Knowledge in comparison of their privat Imaginations , wherein they exceedingly please themselves ; a Happiness no body envies them . Nor should I , if that were all , think my self concern'd in making any Return to the obliging Complements of those Gentlemen who ( as Father PAUL formerly said of himself ) remember me oftner in their Sermons than in their Prayers ; tho' som of them are apt to say , that when they mention Turks , Iews , In●idels , and Heretics , they do not forget me . But when I am openly accus'd before the greatest Assembly in the World , the Representative Body of the People of England , let the Charge be never so frivolous in it self , or to be slighted on any other Occasion , yet such a Respect is due to the Dignity of those to whom it was exhibited , that I hold my self oblig'd to convince 'em of my Innocence ; and to remove all Suspicion far from me , of what in its own Nature is acknowledg'd to be Criminal , or by them might be reputed Indecent . THE Matter of Fact is this ▪ On the Thirtieth of Ianuary , Mr. OFSPRING BLACKHALL , who stiles himself Chaplain in Ordinanary to His Majesty , Preacht a Sermon before the Honorable House of Commons ; wherein , after exclaiming against the Author of MILTON's Life , for denying Icon Basilike to be the Production of King CHARLES the First , he pursues his Accusation in these Terms . We may cease to wonder , says he , that he should have the Boldness , without Proof , and against Proof , to deny the Authority of this Book , who is such an Infidel as to doubt , and is shameless and impudent enough , even in Print , and in a Christian Country , publicly to affront our Holy Religion , by declaring his Doubt , that several Pieces under the Name of Christ and his Apostles ( he must mean those now receiv'd by the whole Christian Church , for I know of no other ) are supposititious ; tho' thro' the remoteness of those Ages , the Death of the Persons concern'd , and the decay of other Monuments which might give us true Information , the Spuriousness thereof is yet undiscover'd . Here is indeed a Charge of a very high Nature , I will not say in his own mean Language , an impudent and a shameless one ; tho' if it be not better prov'd , I cannot hinder others from calling it what they please , or the thing deserves . But before I proceed to make Observations on it , I shall insert the intire Passage of my Book , which he has taken the liberty of abridging , and so joining the Words of two widely different Assertions , as if they were but one . About this little Artifice however I shall make no difference with him ; for I can easily determin our Controversie , without using all the Advantages I might otherwise take . AFTER stating the Proofs therefore that Dr. GAUDEN , and not King CHARLES , was the true Author of Icon Basilike , I added a very natural Observation in the following Words . When I seriously consider how all this happen'd among our selves within the Compass of Forty Years , in a time of great Learning and Politeness , when both Parties so narrowly watch'd over one anothers Actions , and what a great Revolution in Civil and Religious Affairs was partly occasion'd by the Credit of that Book , I cease to wonder any longer how so many supposititious Pieces under the Name of CHRIST , his Apostles , and other great Persons , should be publish'd and approv'd in those Primitive times , when it was of so much Importance to have 'em believ'd ; when the Cheats were too many on all sides for them to reproach one another , which yet they often did ; when Commerce was not near so general as now , and the whole Earth entirely over-spread with the Darkness of Superstition . I doubt rather the spuriousness of several more such Books is yet undiscover'd , thro the remoteness of those Ages , the death of the Persons concern'd , and the decay of other Monuments , which might give us true Information . Here then in the first place it is plain , that , I say , a great many spurious Books were early father'd on CHRIST , his Apostles , and other great Names , part whereof are still acknowledg'd to be genuin , and the rest to be forg'd , in neither of which Assertions I could be justly suppos'd to mean any Books of the N. Testament , as I shall presently evince . But Mr. BLACKHALL affirms . That I must intend those now receiv'd by the whole Christian Church , for he knows of no other . A cogent Argument truly ! and clearly proves his Logic to be just of a Piece with his Reading . I admire what this Gentleman has bin doing so long at the University , that he should be such a great Stranger to these things . But now I find a Man may be a very good Divine without knowing any thing of the Fathers , tho' a Layman is always referr'd to 'em when he starts any Difficulties , which makes him sooner acquiesce and swallow what he cannot chew than get Information at so dear a rate . But had Mr. BLACKHALL been dispos'd to deal ingenuously 〈◊〉 me , he might see , without the help of the Fathers , that I did not mean the Books of the New Testament , when I mention'd Supposititious Pi●ces under the Name of CHRIST , since there is none ascrib'd to him in the whole Bible ; nor do we read there that ever he wrote any thing , except once with his Finger on the Ground , when he acquitted the Woman taken in Adultery : And , for ought appears to the contrary , Mr. BLACKHALL may deny that to be any Writing , because he knows not what it was ; yet som German Divines , as well read as himself , have presum'd to tell us the Contents of it , and came almost to excommunicating one another in their solemn Disputes about this weighty Affair . To this Negative Argument from the Silence of the New Testament , we may add the Positive Testimony of St. AUGUSTIN and St. JEROM , whereof the former affirms , That the Lord himself wrote * nothing , which makes it necessary we should believe those who have written of him : And the latter says , That † our Saviour left no Volum of his own Doctrin behind him , as is extravagantly feign'd in most of the Apochryphal Pieces . NOW to convince all the World that I did not intend by those Pieces the Books of the New Testament , as well as to shew the Rashness and Uncharitableness of Mr. BLACKHALL's Assertion , I shall here insert a large Catalogue of Books anciently ascrib'd to JESUS CHRIST , his Apostles , their Acquaintance , Companions , and Contemporaries . Of these som remain still entirely extant , which I shall mark in their Places . We have several Fragments of others preserv'd by the Fathers ; and all that is left us of the rest are only their bare Titles . I constantly refer to the Books wherein they are quoted , that every body may inform himself of the Fact. And after the Catalogue is ended , I shall distinguish the Books which the Ancicients alledg'd as the genuin Works of the Apostles or Apostolic Men , from those that they rejected as the Forgeries of Heretics ; which is a good Argument however , that they were receiv'd by som Party of Christians to countenance their Opinions . Next I design to name those Pieces of whose Spuriousness I doubted , tho' their Authority is still receiv'd ; and so conclude this Point with som material Observations . A Catalogue of Books mentioned by the Fathers and other Ancient Writers , as truly or falsely ascrib'd to JESUS CHRIST his Apostles , and other eminent Persons . I. Of Books reported to be written by CHRIST himself , or that particularly concern him . 1. HIS Letter in answer to that of Abgarus King of Edessa . Euseb. Hist. Eccles. l. 1. c. 13. You may also consult Cedrenus , Nicephorus , Constantinus Porphyrogennetus in the Manipulus of Combesisius , p. 79 , &c. extant . 2. The Epistle of Christ to Peter and Paul. Augustin . contra Faustum , l. 28. c. 13. 3. The Parables and Sermons of Christ. Euseb. Hist. Eccl. l. 3. c. 39. 4. A Hymn which Christ secretly taught his Apostles and Disciples , Augustin . Epist. 253. ad Ceretum Episcopum . 5. A Book of the Magic of Christ , Augustin . de consensu evangelico , l. 1. c. 9 , 10. If it be not the same with the Epistle to Peter and Paul. 6. A Book of the Nativity of our Savior , of the Holy Virgin his Mother , and her Midwife . Gelasius apud Gratianum , Decret . 1. part . Dist. 15. c. 3. But I believe this is the same with the Gospel of Iames ; whereof in its due Order . II. MARY . 1. An Epistle to Ignatius : Which is now extant among his Works . 2. Another Epistle to the Inhabitants of Messina : To be read among the same Ignatius's Works . 3. A Book of the Nativity of the Virgin Mary , Usually publish●d with St. Ierome's Works . 4. Another Book about the Death of Mary , is said by Lambecius to ly unpublish'd in the Emperor's Library , T. 4. p. 131. 5. We shall not insist on the Book of Mary concerning the Miracles of Christ , and the Ring of King Solomon . III. PETER . 1. The Gospel of Peter . Origen . T. 11. Comment . in Mat. Hieron . in Catalog . Scriptor . Eccles. c. 1. Euseb. Hist. Eccl●s . l. 3. c. 3 , 25. Idem , l. 6. c. 12. 2. The Acts of Peter . Euscb. Hist. Eccles. l. 3. c. 3. Hieronym . in Catalogo . Origen . Tom. 21. Comment . in Joan. Isidorus Pelusiota , l. 2. Epist. 99. 3. The Revelation of Peter . Clem. Alex. in Epitom . Theodot . Euseb . Hist. Eccles. l. 3. c. 25. l. 6. c. 14. Idem , l. 3. c. 3. Hieron . in Catalago , c. 1. Zozomen . Hist. Eccles. l. 7. c. 19. 4. The Epistle of Peter to Clemens , is still shewn in the Aethiopic Language by the Eastern Christians . Tilmont , Hist. Eccles. Tom. 1. part . 2. pag. 497. And he has it from Cotelerius . The Epistle of Clemens to James , is publish'd in the Clementines . 5. The Doctrine of Peter . Origen , in praefat . ad libros principiorum Gregor . Nazian . epist. 16. Elias Levita in notis ad Nazianzeni Orationem ad cives trepidantes . 6. The preaching of Peter ( if it be not the same with his Doctrin ) Origen . Tom. 14. in Joan. Idem , in praefat . ad Libros principiorum . Clem. Alex. Stromat . l. 1. & l. 6 , &c. Lactant. l. 4. c. 21. Autor libri de baptismo Haereticorum inter opera Cypriani . Joan. Damascen . l. 2. parallel . c. 16. 7. The Liturgy of Peter , publish'd by Lindanus at Antwerp in the Year 1588 , and at Paris , Anno 1595. 8. The Itinerary , or Iournys of Peter ( mention'd by Epiphanius , Haeres . 30. n. 15. and by Athanasius in his Synopsis of the Scriptures ; ) I believe to be the same with the Recognitions of St. Clement still extant , wherein we have a very particular Account of Peter's Voyages and Performances . 9. The Iudgment of Peter . Hieronym . in Catalogo , c. 1. IV. ANDREW . 1. The Gospel of St. Andrew . Gelasius in Decreto , &c. 2. The Acts of St. Andrew . Euscb. Hist. Eccles. l. 3. c. 25. Epiphan . Haeres . 47. n. 1. Item , 61 , 63 , 47. Philastrius in Haeres . 8. Gelasius in decreto ; & Turribius Asturicensis apud Paschasium Quesnerum inter epistolas Leonis magni , p. 459. V. IAMES . 1. The Gospel of St. James , or his Protoevangelion . Origen , Tom. 11. Comment . in Mat. Epiphan . Haeres . 30. n. 23. Eustathius Antiochen . Comment . in Hexaemer . Epiphanius monachus in notis Allatii ad Eustathium . Multa ex hoc Evangelio mutuasse Gregorium Nyssenum , tacito Jacobi nomine , monet Allatius ibid. This Book is now in Manuscript in the Library of Vienna , as is said by Lambecius , l. 5. p. 130. Father Simon says , he has seen two Manuscript Copies of it in the Kings of France's Library . Nouvelles Observations , &c. p. 4. It was printed by Neander and also by Grynaeus in the first Volum of his Orthodoxographs . 2. The Liturgy of St. James is printed in the second Tome of the Bibliotheca Patrum , at Paris , Anno 1624. 3. We mention'd before The Book of St. James concerning the Death of the Virgin Mary ; but there want not Reasons to believe Iohn , and not Iames , to be the Author of it . VI. IOHN . 1. The Acts of St. John. Euseb. Hist. Eccles. l. 3. c. 25. Epiphan . Haeres . 47. n. 1. Augustin . l. 1. contra adversarios legis & prophetarum . Turribii Scriptum inter Epistolas Leonis magni ; & Phot. in codice 229. 2. Another Gospel of Iohn . Epiph. Haeres . 30. n. 23. 3. The Itinerary , or Voyages of St. John. Gelasius in decreto . 4. The Liturgy of St. John. It was together with several others printed in Syriac at Rome . See Father Simon in his Supplement to Leo of Modena . 5. We spoke twice before of St. Iohn or St. Iames's Book about the Death of the Virgin Mary . 6. The Traditions of St. Iohn . Euseb. Hist. Eccles. l. 3. c. ult . VII . PHILIP . 1. The Gospel of St. Philip. Epiphan . Haeres . 26. n. 13. Timotheus Presbyter a Combefisio editus in tomo secundo Auctuarii . 2. The Acts of St. Philip. Gelasius in Deceto . VIII . BARTHOLOMEW . 2. The Gospel of St. Bartholomew , Hieronym . in prolegom . Com. in Mat. Dionysius Areopagita de Mystica Theologia , cap. 1. IX . THOMAS . 1. The Gospel of St. Thomas . Origen . in Homil. ad Luc. Euseb. Hist. Eccles. l. 3. c. 25. Nicephor . in Stichometria . Ambros. in Comment . ad Luc. Augustin . contra Faustum , l. 22. c. 79. Cyril . Hierosolym . Catech. 4. 6. Gelasius in decreto . 2. The Acts of St. Thomas . Epiphan . Haeres . 47. n. 1. Idem , Haeres . 61. n. 1. Augustin . contra Adimant . Idem , l. 1. de sermone Dei. Idem , contra Faustum , l. 22. c. 79. 3. The Revelations of S. Thomas . Gelasius in Decreto . 4. The Itinerary of St. Thomas . Gelasius in Decreto . Nicephor . in Stichometria . 5. The Book of the Infancy of Christ by St. Thomas . Epiphan . Haeres . 34. n. 18. Nicephor . in Stichometria . Gelas. in Decreto . Lambecius says , that this Book lies in Manuscript in the Library of Vienna , Tom. 7. p. 20. Father Simon writes that there is a Manuscript Copy of it in the French King's Library ; Nouvelles Observations , &c. It was printed two Years since in Latin , and Arabic with learned Notes by Mr. Syke at Vtrecht . X. MATTHEW . 1. The Liturgy of St. Matthew . Tom. 27. Bibliothecae Patrum Lugdunensis . Natalis Alex. in saeculo 1. part 1. c. 11. art . 1. Gerardus , tom . 1. Conf. Cathol . There is also a Liturgy attributed to St. Mark. XI . THADDAEVS . 1. The Gospel of St. Thaddaeus . Gelasius in Decreto . XII . MATTHIAS . 1. The Gospel of St. Matthias . Origen . Homil 1. in Luc. Euseb. Hist. Eccles. l. 3. c. 25. Hieronym . in prolegom . ad Comment . in Mat. Ambros. in Comment . ad Luc. Gelas. in Decreto . 2. The Traditions of St. Matthias . Clem. Alex. Stromat . l. 7. XIII . PAVL . 1. The Acts of St. Paul. Origen . l. 1. c. 2. de Principiis Idem , tom . 21. in Joan. Euseb. l. 3. c. 3. Hist. Eccles. c. 25. Philastrius , Haeres . 88. 2. The Acts of Paul and Thecla . Tertullian . de Baptismo . c. 17. Hieronym . de Script . Eccles. in Paulo & Luca. Augustin . l. 30. contra Faustum , c. 4. Gelasius in Decreto . Nuper Editus est hic Liber Oxonii . Epiphan . Haeres . 78. n. 16. Extant . 3. The Epistle of Paul to the Laodiceans . Tertullian adversus Marcion . l. 5. c. 17. Hieronym . in Catalogo , c. 5. Philastr . in Haeres . 88 ; Theodoret. tom . 8. Haeres . 47. n. 9. & alibi . Legatur etiam Theophylactus . extant . 4. A third Epistle of Paul to the Thessalonians . 2 Thes. 2. 2. 5. A third Epistle to the Corinthians , and a second to the Ephesians . 1 Cor. 5. 9. Ephes. 3. 3. 6. The Epistles of Paul to Seneca , with those of Seneca to Paul. Hieronym . in Catalogo , c. 12. Augustin . de Civitate Dei , l. 6. c. 10. Idem , in Epist. 54. ad Macedonium . extant . 7. The Revelation of St. Paul. Epiphan . Haeres . 38. n. 2. Zozomen Hist. Eccles. l. 7. c. 19. Augustin Tract . 98. in Joan. Theophylact. in Schol. ad 2. ad Corinth . Mic. Glycas . annal . part 2. Gelas. in Decreto . Zozomen . Hist. Eccles. l. 7. c. 19. 8. The Preaching of St. Paul. Clem. Alex. Stromat . l. 6. Lactant. l. 4● c. 21. Autor etiam Anonymus de non iterando Baptismo , à Rigaltio in observationibus ad Cyprianum insertus . 9. Saint Paul's Narrative concerning the charming of Vipers , reveal'd to him by St. Michael in a Dream . Lambecius says , that there is now a Manuscript of this Book in the Library of Vienna , Tom. 5. p. 103. 10. The Anabaticon of Saint Paul , wherein he relates what he saw when he was snatch'd up into the third Heavens . Epiphan . Haeres . 38. n. 2. 11. Som would infer from his own Words , that he wrote a Gospel ; In the day , says he , when God shall judge the Secrets of Men by Christ Iesus according to my Gospel . Rom. 2. 16. XIV . Of the Gospels of Judas Iscariot , of Eve , and Abraham , &c. 1. That none of the Apostles might be thought unable to write a Gospel we find one alledg'd by the Caianites , a Sect of the Gnostics , under the Name of Iudas Iscariot . Epiphan . Haeres . 38. Theodoret . l. 1. de Haeret. Fabul . c. 15. 2. Nor should we wonder at Iudas's being an Author , when we read of the Prophetical Gospel of Eve , whom the Gnostics reckoned a Patroness of their Opinions , and to have receiv'd extraordinary Knowledg and Light in her Conference with the Serpent . Epiphan . Haeres . 26. n. 2. 3. The Sethians , another sort of Gnostics , shew'd an Apocalypse under the Name of the Patriarch Abraham ; not to mention his learned Pieces of Astrology , nor the Books of Adam believ'd by the Iews . Epiphan . Haeres . 30. n. 16. Isidor . Pelusiot . l. 2. Epist. 99. 4. The Prophecy of Enoch , which St. Iude quotes , is for the most part still extant , and was believ'd to be Genuin by several Fathers , who alledg it in defence of the Christian Religion . Origen . contra Cels. l. 5. Idem de Principiis . Tertullian . de habitu Muliebri , c. 3 , &c. 5. The Testament of the twelve Patriarchs , the Assumption of Moses , the Book of Eldad and Medad , the Psalms of King Solomon , the Revelation of Zachary , and the Vision of Isaiah ; but I forget that I am reciting the spurious Books of the Christians , and not of the Jews , who , when there 's occasion , will afford as large a Catalogue . XV. Of the Gospels of the Hebrews and the Egyptians , with som general Pieces . 1. The Gospel of the twelve Apostles . Origen Homil. 1. in Luc. Ambros . in Prooem . Commentar . in Luc. Theophylact. Comment . in cap. 1. v. 1. secundum Lucam , &c. But this Piece was , I believe , Originally the same with 2. The Gospel of the Hebrews . Ignat. in Epist. ad Smyrnaeos . Clem. Alex l. 1. Stromat . Origen . tract . 8. in Matt. Idem , Homil. 14. in Jerem . & in Comment . ad Joan. Epiphan . Haeros . 30. n. 13 , 22 , &c. Hieronym . in Catalogo Script . Eccles. c. 4. & alibi Passim . This Gospel several have maintain'd to be the Original of St. Matthew . 3. The Gospel of the Egyptians , Clem. Rom. Epist. 2. ad Corinth . c. 12. Clem. Alex. l. 3. Stromat . ld . ibid. Origen . Homil. in Luc. Epiphan . Haeres . 62. n. 2. 4. The Apostles Creed , tho' of late Years it begins to be call'd in question . 5. The Doctrine and Constitution of the Apostles . Euseb. Hist. Eccles. l. 3. c. 25. Athanas. in Synopsi . Epiphan . Haeres . 80. n. 7. 45. n. 5. 70. n. 10. 75. n. 6. Idem in Compendiaria fidei expositione , n. 22. Incertus de Aleatoribus inter Scripta Cypriani . There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Doctrines , both attributed to every one of the Apostles singly , and also to their Companions and immediat Successors , too long to insert particularly . These Doctrins were bound with the other Books of the New Testament , as appears by the Stichometry of N●ephorus and Anastasius ; tho' it was not always pretended , that they were Original Pieces , but rather Collections of what the Companions and Successors of the Apostles either heard , or pretended to hear from their own Mouths . 6. We need not produce our Authorities for the Canons and Constitutions of the Apostles , since so many learned Members of the Church of England have written large Volums to prove 'em genuin . 7. The Precepts of Peter and Paul. This Book lies in Manuscript in the Great Duke's Library in Florence , if we believe Ludovicus Iacobus a Sancto Carolo in his Bibliotheca Pontificia , l. 1. pag. 177. 8. The present Cophtic Christians have a Book of Doctrins , which they believe was compos'd by the twelve Apostles , with the Assistance of St. Paul , &c. 9. The Gospel of Perfection . Epiphan . Haeres . 26. n. 2 10. The Acts of all the Apostles , written by themselves . Epiphan . Haeres . 30. n. 16. Isidor . Pelus . l. 2. epist. 99. Varadatus in epist. ad Leonem Imp. Tom. 4. Concil . Labbaei . col . 978. Io. Malala , Chronograph . l. x. 11. The Itinerary of all the Apostles , as well as of every one of ●em singly , was formerly extant . XVI . Of the Writings of the Disciciples and Companions of the Apostles . OF the Books ascrib'd to the Disciples and Companions of the Apostles , and which are still extant , som are thought genuin and of great Authority at this time : Every one were approv'd at som time , or by som Party : And yet I am of Opinion , that it is the easiest Task in the World ( next to that of shewing the Ignorance and Superstition of the Writers ) to prove them all Spurious , and fraudulently impos'd on the Credulous . Those I mean , are the Epistles of Clemens Romanus to the Corinthians , his Recognitions , Decretals , and other Pieces bearing his Name : All the Epistles of Ignatius ; the Epistle of Pol●carpus to the Philippians , with his other Writings ; The Acts of the Martyrdom of Ignatius and Polycarpus ; The Pastor of Hermas ; The Epistle of Barnabas ; The Works of Dionysius the Areopagite ; The Epistle of Marcellus , Peter's Disciple , to Nereus and Achilleus , and his Treatise of the Conflict of Peter and Simon Magus ; The Life of Saint Iohn , by Prochorus ; The Petition of Veronica to Herod on the behalf of CHRIST ; The Passion of Timothy by Polycrates ; The Passions of Peter and Paul in two Books by Linus ; The two Epistles of Martial of Limousin , and the Life of the same by Aurelianus ; The Gospel of Nicodemus ; The History of the Apostolical Conflict by Abdias , who is said to be appointed first Bishop of Babylon by the Apostles ; The Passion of Saint Andrew written by the Presbyters of Achaia ; The Epistle of Evodius , entitul'd the Light ; the Altercation of Iason and Papiscus ; The Acts of Titus compos'd by Zena , St. Paul's Companion , with a multitude of other Acts and Passions . The Gospel of Barnabas , the Revelation of Stephen , the Passion of Barnabas , and the Epistles of Ioseph the Arimathean to the Britons are quite lost ; and were they extant , would probably appear to be as foolish and fabulous as the rest . XVII . Of Pieces alledg'd in favor of Christianity , which were forg'd under the Name of Heathens . 1. The Works of Trismegistus and Asclepius , extant . 2. The Books of Zoroaster and Hystaspes . 3. The Sibyllin Oracles cited so frequently , and with such Authority by the Primitive Fathers , that * Celsus takes occasion from thence to nick-name the Christians Sibyllists . extant . 4. The Letter of Pontius Pilat to Tiberius , with the Speech of Tiberius to the Senat. extant . 5. The Epistle of Lentulus , giving a Description of the Person of CHRIST . extant . 6. The Epistles or Orders of Adrian , Antoninus Pius , and Marcus Aurelius , in favor of the Christians . extant in Iustin Martyr , &c. &c. &c. HERE' 's a long List for Mr. BLACKHALL , who , 't is probable , will not think the more meanly of himself for being unacquainted with these Pieces ; nor , if that were all , shoul'd● I be forward to think the worse of him on this Account : but I think he is to blame for denying that there were any such , because he knew nothing of 'em ; much less should he infer from thence , that I deny'd the Scriptures ; which Scandal however , because manifestly proceeding from Ignorance , I heartily forgive him , as every good Christian ought to do . TO explain now therefore the several Members of the Passage in MILTON's Life ; In the first place , by the spurious Pieces I meant , tho' not all , yet a good parcel of those Books in the Catalogue , which I am persuaded were partly forg'd by som more zealous than discreet Christians , to supply the brevity of the Apostolic Memoirs ; partly by designing Men to support their privat Opinions , which they hop'd to effect by virtue of such respected Authorities : And som of 'em , I doubt , were invented by Heathens and Jews to impose on the Credulity of many wel-dipos'd Persons , who greedily swallow'd any Book for Divine Revelation that contain'd a great many Miracles , mixt with a few good Morals , while their Adversaries laught in their Sleeves all the while , to see their Tricks succeed , and were rivetted in their ancient Prejudices by the greater Superstition of such Enthusiasts . IN the second place , by the Books of whose Spuriousness I said the World was not yet convinc'd , tho' in my privat Opinion I could not think 'em genuin , I meant those of the other great Persons , or the suppos'd Writings of certain Apostolic Men ( as they call 'em ) which are at this present , as well as in ancient times , read with extraordinary Veneration . And they are the Epistle of BARNABAS , the Pastor of HERMAS , the Epistle of POLYCARPUS to the Philippians , the first Epistle of CLEMENS ROMANUS to the Corinthians , and the seven Epistles of IGNATIUS . These are generally receiv'd in the Church of Rome , and also by most Protestants ; but those of the Church of England have particularly signaliz'd themselves in their Defence , and by publishing the correctest Impressions of them . The Ancients paid them the highest Respect , and reckon'd the first four of 'em especially , as good as any part of the New Testament . The Epistle of BARNABAS is by * CLEMENS ALEXANDRINUS , and ORIGEN , not only reckon'd genuin , but cited as Scripture ; tho' he says in express Terms , That the Apostles , before their Conversion , were the greatest Sinners in Nature ; which , if believ'd , would rob us of an Argument we draw from their Integrity and Simplicity against Infidels , to say nothing now of the many other ridiculous Passages in BARNABAS . The Pastor , or Visions , Precepts , and Similitudes of HERMAS ( who is suppos'd to be the Person mention'd by PAUL in his Epistle to the Romans ) is cited as Canonical Scripture by * IRENAEUS , CLEMENS ALEXANDRINUS , ORIGEN , and others , and was for such receiv'd by several Churches , tho' I think it the sillyest Book in the World. The Epistle of POLYCARPUS ( the suppos'd Disciple of St. JOHN ) was read in the Churches of Asia , and is quoted by † IRENAEUS , EUSEBIUS and others . The Epistle of CLEMENS ROMANUS ( whom they would have to be the same that 's mention'd by PAUL in his Epistle to the Philippians ) is cited by * IRENAEUS , CLEMENS ALEXANRINUS , ORIGEN , EUSEBIUS , and others . The Epistles of IGNATIUS are quoted by † IRENAEUS , EUSEBIUS , with several more ; but particularly by * ORIGEN , who says , that in one of 'em he found it very elegantly written , That the Virginity of MARY was a Secret to the Devil ; which † Virginity , with her Delivery , and the Death of our Lord , IGNATIUS says , were Three famous Mysteries wrought in the Silence of God. These Words may be now read in the Epistle of IGNATIUS to the Ephesians . Now these are the Books of whose Genuinness and Authority I took the Liberty to doubt , notwithstanding the better Opinion which is entertain'd of 'em by others . My present Business is not to insist on this Subject , but to clear my self of an Imputation , which I thought no body could infer from my Words . Yet since many were less knowing than I imagin'd , tho' Mr. BLACKHALL alone has the Candor of publishing his Weakness to the World , I assure 'em all that I alluded to these Books ; and I hope they will be just enough in allowing me best to explain my own meaning , and prove so tender of their own Reputation , as to consider well of it , before they censure me another time . BUT tho' I will not , as I said , enter now into a particular Discussion of these Writings , yet I shall offer one thing to the Consideration of their Defenders . Either they really believe the Epistles of BARNABAS and CLEMENS ( for Example ) to be theirs , or to be supposititious . If not theirs , there 's a speedy end of the Dispute , and I have attain'd my End without more Argumentation . But if they think 'em genuin , why do they not receive 'em into the Canon of Scriptures , since they were the Companions and Fellow laborers of the Apostles , as well as St. MARK or St. LUKE ? If this Quality was sufficient to entitle the two last to Inspiration , why should it not do as much for the two first ? And if this be not all the Reason , pray let us know the true one , having never heard of any other . To say , that tho' the Books are authentic , yet they ought not to be receiv'd now into the Canon , because the Ancients did not think fit to approve 'em , is but a mere Evasion : For 't is well known , that till after EUSEBIUS'S time , neither the second Epistle of PETER , nor that of JAMES , or JUDE , with som others , were approv'd as Canonical ; and yet they were afterwards receiv'd by the whole Church . Wherefore then may not we as well at this time establish the Epistles of CLEMENS and BARNABAS , if they be undoubtedly theirs , which I shall be persuaded their Patrons believe , when they quote 'em as Scripture , and then I know where to have them , and how to deal with ' em . But of this enough . I SAID above , that by the spurious Pieces I meant only a great part of the Books which are recited in the Catalogue ; for others of 'em do not seem to deserve so mean a Rank : and I am so far from rejecting all those Books of the New Testament which we now receive , that I am rather solicitous lest , as in the dark Ages of Popery , those we commonly call Apochryphal Books , were added to the Bible , so at the same time , and in as ignorant Ages before , several others might be taken away , for not suiting all the Opinions of the strongest Party . Nor is it unworthy observation , that most of these Books are condemn'd by the Decree of Pope GELASIUS . How many true and spurious Gospels or Histories of C●RIST were extant in St. LUKE's time , God knows ; but that there were s●veral may be evidently infer'd from . his own Words , who tells TH●OPH●LUS , that many had undertaken the same Work before him , and , as if he alluded to som spurious Relations , assures him , that he 'll write nothing but what he receiv'd from such as had a perfect knowledg of th●se Matters from the beginning . That there should be first and last , but just the number of Four , I never heard of any that w●nt about to demonstrat , except 〈◊〉 the sam'd Successor of the Apostles ; and he positively * affirms , that there cannot be more , nor fewer than Four Gospels : Fo ▪ says he , there be Four Regions o● this World wherein we live , with Four principal Winds , and the Church is spread over all the Earth : But the Support and Foundation of the Church is the Gospel , and the Spirit of Life : Therefore it must follow , that it has Four Pillars , blowing Incorruptibility on all sides , and giving Life to Men. Then he corroborats his Argument from the Four Cherubims , and the Four Faces in EZE●I●L's Vision , to wit , of a Lyon , an Ox , a Man , and an Eagle ; which is the Reason , by the way , why the Four Evangelists are painted with these Emblems in the Mass-Book and in our Common Pray●r-Book . So he concludes at last , That they are all vain , unlearn'd , and impudent , who after this would assert , that there were more or sewer than 4 Gospels . Where we may observe , that Mr. BLACKHALL has the Warrant of an ancient Father for giving hard Names to such as contemn precarious Reasoning : And indeed it is but too manifest to be d●ny'd , that no Order of Men have more violated the Rules of D●cency and Civility in their Writings , than those whose Business it is to teach others Moderation , Patience , and Forgiveness ; nor was there ever any Cause more defended by the Dint of Calumny than that of Religion , which least needed it of any other . SEVERAL of these Books whereof I now treat , are quoted to prove important Points of the Christian Religion by the most celebrated Fathers , as of equal Authority with those we now receive ; and the Testimony of these Fathers was the principal Reason of establishing these in our present Cannon , and is still alledg'd to that purpose by all that write in defence of the Scriptures . Of so much weight is this Testimony , that EUSEBIUS * rejects the Acts , Gospel , Preaching , and Revelation of PETER from being Authentic , for no other Reason , but because no Ancient or Modern Writer ( says he ) has quoted Proofs out of them . But herein EUSEB●US was mistaken ; for the contrary appears by the Testimonies ma●kt in the Catalogue , and which any body may compare with the Originals . In another place he † says , That the Gospels of PETER , THOMAS , MATTHI●S , and such like , with the Acts of ANDREW , JOHN , and the other Apostles are spurious , because no Ecclesiastic Writer from the time of the Apostles down to his own , has vouchsaf'd to quote them , which is absolutely false of som , as we have already shewn . So that Mr. BLACKHALL is not the only Man , I find , who makes his own Reading the Measure of all 〈◊〉 ▪ and a Thousand to One but now 〈◊〉 justifies this Practice , since he can prove it from Antiquity , 〈◊〉 he 〈◊〉 got the Authority of 〈…〉 . Had 〈…〉 Piec●s 〈◊〉 by 〈…〉 Orthodox Writ●●s , he would have own'd them as the genuin Productions of the 〈◊〉 , and admitted them ( as we say ) into the Canon ; but having m●t no s●ch Citations , he presently 〈◊〉 there were none , which made him reject those Books : And , I say , what I have already 〈◊〉 , that Proofs 〈◊〉 quoted out of som of 'em long before , so th●● they might still 〈…〉 to the Canon for all 〈◊〉 . TO these Considerations two Objections may perhaps be made . First , It is unlikely , they●ll say , that EUSEBIUS should not have read the Ancients ; nay , that the contrary appears by his many Citations out of them ; and that consequently those Works of the Fathers , which we have now in our Hands , are not the same which were read in his time , or that at least they are strangely adulterated , and full of Interpolations . With all my Heart : But then let us not be urg'd by their Authority in other Points no more than in this , since in one thing they may as well be alt●r'd and corrupted as in another ; and indeed , by a common Rul● of Equity ( being found charg'd in som places ) they ought to be So reputed in all the r●st , till the contr●ry be evidently prov'd . THE 〈◊〉 , Objection 〈◊〉 That altho' 〈…〉 have bin 〈…〉 the Writings of those Apostles whose Names they bear , at certain times , and in som Churches , yet they were expresly rejected by others . To this I answer , That there is not one single Book in the New Testament which was not refus'd by som of the Ancients as unjustly father'd upon the Apostles , and really forg'd by their Adversaries ; which as no body thinks it now a good Reason to disapprove them , so I see not how it should any more conclude against my Opinion . But because the various Sects of those early Days did , like us , condemn one another for damnable Heretics ; and the admitting or refusing , the framing or corrupting of certain Books , were som of the Crimes which were mutually imputed , I shall n●w insist only on the Epistle to the Hebrews , that of JAMES , the second of PETER , the second and third of JOHN , the Epistle of JUDE , and the Revelation . These seven Pieces were a long time plainly doubted by the * Ancients , particularly by those whom we esteem the soundest part ; and yet they are receiv'd , ( not without convincing Arguments ) by the Moderns . Now , I say , by more than a Parity of Reason , that the Preaching and Revelation of PETER ( for Ex●mple ) were receiv'd by the Ancients , and ought not therefore to be rejected by the Moderns , if the Approbation of the Fathers be a proper Recommendation of any Books . THE Council of Laodicea , which was held about three hundred and sixty Years after CHRIST , and is the first Assembly wherein the Canon of Scripture was establisht , could not among so great a variety of Books as were then abroad in the World , certainly determin which were the true Monuments of the Apostles , but either by a particular Revelation from Heaven , or by crediting the Testimony of their Ancestors , which was always better preserv'd and convey'd by Writing than by Oral Tradition , the most uncertain Rule in Nature , witness the monstrous Fables of Papists , Rabbins , Turks , and the Eastern Nations both Christians and Idolaters . But of any extraordinary Revelation made to this Council we hear not a Word ; and for the Books I defend , I have the same Testimony which is usually alledg'd in the behalf of others . However , I shall not be too hasty to make a final Decision of this 〈◊〉 with my self , least I incur the 〈◊〉 Curse which the Auth●r of the Revelation pronounces 〈◊〉 such as shall add or take away from that Book . Let Mr. BLACKHALL be assur'd , that if he must needs have me to be a Heretic I am not unteachable , tho' I would not have it reputed Obstinacy if I should not surrrender without satisfactory Reasons . Instead therefore of censuring and calumniating ( which ought not to be reckon'd Virtues in any Order of Men , and least of all in the Ministers of the Gospel ) let such as are better enlighten'd endeavor to extricat the Erroneous out of these or the like Difficulties , that they may be able to distinguish truly , and that in such an extraordinary number of Books , all pretending equally to a Divine Origin , they may have som infallible Marks of discerning the proper 〈…〉 they unhappily mis●●ke the false one for the true . HOW necessary it is to have the Canon of Scripture s●t in its due light , we may 〈◊〉 from the Ancient as well as our Modern Unbelievers . CELSUS * exclaims against the too great Liberty which the Christians ( as if they were drunk , says he ) took of changing the first writing of the Gospel three , or four , or more times , that so they might deny whatever was urg'd against 'em as retracted before . Nay , as low down as St. AUGUSTIN's time , was there not a very considerable Sect of the Christians themselves , I mean the Manichaeans , who shewed other Scriptures , and deny'd the Genuinness of the whole New Testament . One of these call'd FAUSTUS , after shewing that his Adversaries disapprov'd of several things in the Old Testament , thus pursues his † Argument : You think , says he , that of all Books in the World , the Testament of the Son only could not be corrupted , that it alone contains nothing which ought to be disallow'd ; especially when it appears , that it was neither written by himself nor his Apostles , but a long time after by certain obscure Persons , who , lest no Credit should be given to the Stories they told of what they could not know , did prefix to their Writings partly the Names of the Apostles , and partly of those who succeeded the Apostles ; affirming that what they wrote themselves was written by these : Wherein they seem to me ( continues he ) to have bin the more hainously injurious to the Disciples of Christ , by attributing to them what they wrote themselves so dissonant and repugnant ; and that they pretended to write those Gospels under their Names , which are so full of Mistakes , of contradictory Relations and Opinions , that they are neither coherent with themselves , nor consistent with one another . What is this therefore but to throw a Calumny on good Men , and to fix the Accusation of Discord on the Unanimous Society of CHRIST's Disciples ? The same FAUSTUS a little after accuses his Adversaries , who had Power enough to be counted Orthodox , in these express Words : * Many things were foisted by your Ancestors into the Scriptures of our Lord , which , tho' mark'd with his Name , agree not with his Faith. And no wonder , since , as those of our Party have already frequently prov'd , these things were neither written by himself nor his Apostles : but several Matters after their Decease were pick'd up from Stories and flying Reports by I know not what Set of Half - Iews ; and these not agreeing among themselves , who nevertheless publishing all these Particulars under the Names of the Apostles of the Lord , or of those that succeeded them , have ●eign'd their own Lyes and Errors to be written according to them . Since therefore the Manichaeans rejected the whole New Testament , since the Ebionites or Nazarens , ( who were the oldest Christians ) had a different Copy of St. MATTHEW's Gospel , and the Marcionites , had a very different one of St. LUKE's ; since St. JOHN's was attributed to CFRINTHUS , all the Epistles of St. PAUL were deny'd by som , a different Copy of 'em shewn by others ; and that the seven Pieces we mention'd before , were rejected a long time by all Christians , almost with universal Consent , it had much more become Mr. BLACK●ALL's Profession to appear better acquainted with these things , and commendably to spend his time in preventing the Mischievous Inferences which Heretics may draw from hence , or to remove the Scruples of doubting but sincere Christians , than so publicly to vent his Malice against a Man that never injur'd him , and who appears so little to deserve the Imputation of Incredulity , that his Fault ( if it may be ) does rather consist in believing more Scripture than his Adversaries . WHAT need had Mr● BLACKHALL to inform that August Assembly how little he kn●w of the History of the Canon ? A History of the greatest Importance , as well as containing the most curious Enquiries ; and without an exact Knowledge whereof it is not conceivable that any Man can be sit to convince Gainsayers , or to demonstrat the Truth of the Christian Religion , which , I suppose he will not think fit to deny is one of the principal Duties of a Minister . How little soever he knew before , he cannot be ignorant any longer that there were a Multitude of other Pieces attributed to CHRIST and his Apostles , besides those now receiv'd by the whole Christian Church . He might at his Leisure have learnt so much from the Fathers , or at least from others that had study'd 'em ; such as RIV●T , Father SIMON , DU●PIN , ●ITTGIUS , Dr. CAVF , ERN●STUS GRABIUS who has lately publish'd som of those Fragments at Oxford , and several others ; tho' he has occasion●d me to pr●sent him now with a much larger Catalogue than was publish'd by any of these . I could add more not there mentioned , and other Authorities for those which are there : but I have already don more than enough to prove a thing , whereof , till the last thirtieth of Ianuary , I thought few Lay-men wholly ignorant , much less any one of the Clergy . Indeed I never thought the History of our Canon so impartially handled , or so fully clear'd as a Matter of such great Importance deserves ; and I despair of Mr. BLACKHALL's giving the World any Satisfaction in their Doubts concerning it . But I hope som abler Person of his Order may particularly write on this Subject ; which , if I see neglected also by them , I shall think it no Intrusion on their Office to undertake it my self : and if I ever write it , I promise it shall be the fairest History , and the only one of that kind that ever appear'd ; For I shall lay all the Matters of Fact together in their natural Order , without making the least Remark of my own , or giving it a Color in favor of any Sect or Opinion , leaving all the Word to judge for themselves , and to build what they please with those Materials I shall furnish ' em . I CONCLUDE this Point with one Observation , to shew with what Malice I am treated by some People , while others pass with them for the most Orthodox Men in the World , who have said infinitly more in plain and direct Words , than they could infer with all their Art from a few Expressions of mine , and which the most ignorant of my Adversaries could make no more than Insinuation at the worst . I talkt of spurious Pieces , and have now as well shewn what those Pieces were , as put a Distinction between 'em , and such as I thought genuin . But let us hear what a Person says , who , were he as much given to the World as many of his Friends , would make a more considerable Figure , considering his great Services to the National Church , and the Respect he reciprocally receives from it ; I mean the famous DODWELL , who alone , tho' a Lay-man , understands as much of Ecclesiastic History as the Divines of all Churches put together . His Words are these : * The Canonical Writings lay conceal'd in the Coffers of privat Churches or Persons , till the later Times of TRAJAN ; or rather perhaps of ADRIAN ; so that they could not com to the Knowledg of the whole Church . For if they had bin publish'd , they wou'd have bin overwhelm'd under such a Multitude as were then of Apocryphal and Supposititious Books , that a new Examination and a new Testimony would be necessary to distinguish 'em from these false ones . And it is from this New Testimony ( whereby the genuin Writings of the Apostles were distinguish'd from the spurious Pieces which went under their Names ) that depends all the Authority which the truly Apostolic Writings have formerly obtain'd , or which they have at present in the Catholic Church . But this fresh Attestation of the Canon is subject to the same Inconveniencies with those Traditions of the Ancient Persons that I defend , and whom IRENAEUS both heard and saw : for it is equally distant from the Original , and could not be made , except by such only as had reacht those remote Times . But 't is very certain , that before the Period I mention'd of TRAJAN's time , the Canon of the Sacred Books was not yet fixt , nor any certain number of Books receiv'd in the Catholic Church , whose Authority must ever after serve to determin Matters of Faith ; neither were the spurious Pieces of Heretics yet rejected , nor were the faithful admonisht to beware of them for the future . Likewise the true Writings of the Apostles us'd to be so bound up in one Volum with the Apocryphal , that it was not manifest by any Mark or public Censure of the Church , which of 'em should be prefer'd to the other . We have at this Day certain most authentic Ecclesiastic Writers of those times , as CLEMENS ROMANUS , BARNABAS , HERMAS , IGNATIUS , and POLYCARPUS , who wrote in this same Order wherein I have nam'd 'em , and after all the other Writers of the New Testament , except Iu●● and the two JOHNS . But in H●RM●S you shall not meet with one Passage , or any mention of the New Testament : Nor in all the rest is any one of the Evangelists call'd by his own Name . And if somtimes they cite any Passages like those we read in our Gospels , yet you 'll find 'em so much chang'd , and for the most part so interpolated , that it cannot be known whether they produc'd them out of ours , or som Apocryphal Gospels : nay , they somtimes cite Passages , which it is most certain are not in the present Gospels . From hence therefore it is evident , that no difference was yet put by the Church between the Apochryphal and Canonical Books of the New Testament ; especially if it be consider'd , that they pass no Censure on the Apochryphal , nor leave any Mark whereby the Reader might discern that they attributed less Authority to the spurious than to the genuin Gospels : from whence it may reasonably be suspected , that if they cite somtimes any Passages conformable to ours , it was not don thro' any certain design , as if dubious things were to be confirm'd only by the Canonical Books ; so as it is very possible that both those and the like Passages may have bin borrow'd from other Gospels besides these we now have . But what need I mention Books that were not Canonical ? when indeed it does not appear from those of our Canonical Books which were last written , that the Church knew any thing of the Gospels , or that Clergy-men themselves made a common use of ' em . The Writers of those times do not chequer their Works with Texts of the New Testament , which yet is the Custom of the Moderns , and was also theirs in such Books as they acknowledg'd for Scripture ; for they most frequently cite the Books of the Old Testament , and would doubtle●● have don so by those of the New , if they had then bin receiv'd as Canonical . St. PAUL cites a Saying of our Lord in the Acts of the Apostles ; which , if he had it out of any Writing , was not certainly out of these we now have . The Gospels continu'd so conceal'd in those Corners of the World where they were written , that the latter Evangelists knew nothing of what the Precedent wrote : Otherwise there had not bin so many apparent Contradictions , which , almost since the first Constitution of the Canon , have exercis'd the Wits of learned Men. Surely if St. LUKE had seen that Genealogy of our Lord which is in St. MATTHEW , he would not himself have produc'd one wholly different from the other , without giving the least Reason for this Diversity . And when in the Preface to his Gospel he tells the occasion of his Writing ; which is , that he undertook it , being furnisht with the Relations of such as were Eye-witnesses of what he writes , he plainly intimats , that the Authors of the Gospels which he had seen , were destitute of this Help : So that neither having seen themselves what they relate , nor with any Care or Diligence consulted such as had seen them , their Credit was therefore dubious and suspected ; whence it must necessarily follow , that the Writers of those Gospels , which LUKE had seen , were not at all the same with our present Evangelists . So far Mr. DODWELL ; and ( excepting the Genuinness of the Epistles of CLEMENS , BARNABAS , and the rest ; for they are incontestably ancient ) I agree with him that the Matters of Fact are all true ; tho' I am far from drawing the same Inference from 'em as he has don , that there is an equal Proof for Episcopacy as for the Canon of Scripture , which is the Testimony of the Fathers of the Second and Third Centuries ; and that the Disciplin was better known , and preserv'd than the Doctrin of the Apostles . Whoever has an Inclination to write on this Subject is furnisht from this Passage with a great many curious Disquisitions , wherein to shew his Penetration and Judgment , as how the immediat Successors and Disciples of the Apostles could so grossly confound the genuin Writings of their Masters , with such as were falsly attributed to them ; or since they were in the dark about these Matters so early , how came such as follow'd 'em by a better Light ; why all those Books which are cited by CLEMENS and the rest should not be counted equally Authentic ; and what stress should be laid on the Testimony of those Fathers , who not only contradict one another , but are often inconsistent with themselves in their Relations of the very same Facts ; with a great many other Difficulties , which deserve a clear resolution from any capable Person , tho' none may safely propose 'em but Mr. DODWELL , who I heartily wish were always as free and unprejudic'd as he is really learned . THUS have I defended and explain'd my self against Mr. BLACHALL's Accusation : nor do I question but I have given entire Satisfaction to all impartial Men , and lovers of Truth . But there 's another sort of People whom I despair of ever contenting . These never fail of finding in the Writings of their Adversary , not what is there , but what they have a mind should be so , to represent him odious or dangerous . All the Protestations in the World can signifie nothing with them ; nor is it more safe than otherwise to prove the contrary of what is laid to one's Charge ; for they are sagacious enough to discover the hidden Poyson of every Word , and will be sure to give loud warning of the Danger , to shew where the Snake lies in the Grass , and to tell what 's in the Belly of the Trojan Horse . But I shall not be in great pain how such People apprehend me , if I have the Happiness to please the moderat and discerning part of Mankind . The Complete HISTORY OF Icon Basilike . MR. BLACKHALL , who , by a public Provocation , would needs engage me in a Controversie about spurious Books , has not confin'd me to expose the Impostures of Antiquity alone , tho' it be pretty plain , that this is Employment enough for one body ; but he likewise accuses me of not being more favorable to a Modern Saint , as he is pleas'd to stile King CHARLES the First . That excellent Book , which , he says , was compos'd by himself in the time of his Distresses , will , he supposes , be an everlasting Evidence of his profiting under his Sufferings to after Ages , notwithstanding the Endeavours that have bin formerly us'd to prove it spurious , and the Confidence of a late Writer ( the Author of MILTON's Life ) asserting it to be so , without either producing any new Evidence for the Proof of his Assertion ; or offering one Word in answer to those just and rational Exceptions that had bin made before to those only Testimonies which he insists upon to prove it a Forgery ; or making any Exceptions to those later Evidences that have bin produc'd to prove it Authentic . Whether this Book was compos'd by himself is our Business at present to enquire , and shall be quickly determin'd : for as to his improving by his Sufferings I will not deny what I hope , and Charity commands me to believe . The Reason why I produc'd no new Evidence to prove the spuriousness of Icon Basilike was , because I thought the old ones sufficient . I vouchsaf'd no Answer to the Exceptions made to those Testimonies , because I neither thought 'em just nor reasonable . And I would not discuss the Facts that have bin since alledg'd to prove the Book Authentic , because I intended not before to write a just Dissertation on this Subject , and so was not oblig'd to mention all the Particulars relating to it . If Mr. BLACKHALL does not think this Answer satisfactory , I shall make amends now for all former Omissions ; and , being very desirous to content him , will follow that same Method he was pleas'd to chalk me out in his Sermon . IN the first place therefore , to make this Discourse complete , and that the Evidence of the several Parts whereof it consists , may the better appear by laying 'em all together , I shall here insert the Abstract which I made of Dr. WALKER's Book in MILTON's Life , with ANGLESEY's Memorandum , and the other Testimonies ; I shall secondly give particular Answers to the Exceptions that have bin made to all these Pieces : And lastly , shew the invalidity of the Facts which are alledg'd to prove King CHARLES the First was the true Author of Icon Basilike . I have not undertaken this Work out of Affection or Opposition to any Party , nor to reflect on the Memory of that unfortunat Prince , whose officious Friends are much more concern'd ; but to clear my self from a public Charge , and to discover a pious Fraud , which deserves not to be exemted from Censure for being the Contrivance of a Modern Bishop , no more than those of the ancient Fathers of the Church . THE Relation of the whole Fact in MILTON's Life is after this manner . In the Year 1686 , Mr. MILLINGTON hap'ning to sell the late Lord ANGLESEY's Library by Auction , put up an Ikon Basilike ; and a few bidding very low for it , he had leisure to turn over the Leaves , when to his great Surprize he perceiv'd written with the same noble Lord 's own Hand , the following Memorandum . KING CHARLES the Second , and the Duke of York , did both ( in the last Sessions of Parliament , 1675 ▪ when I shew'd them in the Lords House the written Copy of this Book , wherein are som Corrections and Alterations written with the late King CHARLES the First 's own Hand ) assure me , that this was none of the said King 's compiling , but made by Dr. GAUDEN Bishop of Exeter ; which I here insert for the undeceiving of others in this point , by attesting so much under my own H●nd . ANGLESEY . This occasion'd the World to talk ; and several knowing the Relation which the late Dr. ANTHONY WALKER , an Essex Divine , had to Bishop GAUDEN , they inquir'd of him what he knew concerning this Subject , which he then verbally communicated to them : But being afterwards highly provok'd by Dr. HOLLINGSWORTH's harsh and injurious Reflections , he was oblig'd in his own Defence to print an Account of that Book , wherein are sufficient Answers to all the Scruples or Objections that can be made , and whereof I here insert an exact Epitome . He tells us in the first place , that Dr. GAUDEN was pleas'd to acquaint him with the whole Design , and shew'd him the Heads of divers Chapters , with som others that were quite finish'd : and that Dr. GAUDEN asking his Opinion of the thing and he declaring his Dissatisfaction that the World should be so impos'd upon , GAUDEN bid him look on the Title , which was the King's Portraiture ; for that no Man is suppos'd to draw his own Picture . A very nice Evasion ! he further acquaints us , that som time after this , being both in London , and having din'd together , Dr. GAUDEN took him along with him to Dr. DUPPA the Bishop of Salisbury ( whom he made also privy to his Design ) to fetch what Papers he had left before for his perusal , or to shew him what he had since written : and that upon their return from th●● place , after GAUDEN and DUPPA were a while in privat together , the former told him the Bishop of Salisbury wish'd he had thought upon two other Heads , the Ordinance against the Common Pray'r Book , and the denying his Majesty the Attendance of his Chaplains ; but that DUPPA desir'd him to finish the rest , and he would take upon him to write two Chapters on those Subjects , which accordingly he did . The reason , it seems , why Dr. GAUDEN himself would not perform this , was , first , that during the Troubles he had forborn the use of the Liturgy , which he did not extraordinarily admire ; and secondly , that he had never bin the King's Chaplain , whereas Dr. DUPPA was both his Chaplain , his Tutor , and a Bishop , which made him more concern'd about these Particulars . Thirdly , Dr. WALKER informs us that Dr. GAUDEN told him he had sent a Copy of Icon Basilike by the Marquiss of Hartford to the King in the Isle of Wight ; where it was , we may be sure , that he made those Corrections and Alterations with his own Pen , mention'd in my Lord ANGLESEY's Memorandum : and which gave occasion to som then about him that had accidentally seen , or to whom he had shown the Book , to believe the whole was his own . Fourthly , Dr. GAUDEN , after the Restoration , told Dr. WALKER , that the Duke of York knew of his being the real Author , and had own'd it to be a great Service ; in consideration of which , it may be , the Bishoprick of Winchester , tho' he was afterwards put off with that of Worcester was promis'd him . And , notwithstanding it was then a Secret , we now know that in expectation of this Translation , the great House on Clapham Common was built indeed in the Name of his Brother Sir DENYS , but really to be a Mansion●house for the Bishops of Winchester . Fifthly , Dr. WALKER , says , that Mr. GAUDEN the Doctor 's Son , his Wife , himself , and Mr. GIFFORD who transcrib'd it , did believe it as firmly as any Fact don in the place where they were ; and that in that Family they always spoke of it among themselves ( whether in Dr. GAUDEN's Presence or Absence ) as undoubtedly written by him , which he never contradicted . We learn , Sixthly , that Dr. GAUDEN , after part of it was printed , gave to Dr. WALKER with his own Hand what was last sent to London ; and after shewing him what it was , seal'd it , giving him cautionary Directions how to deliver it , which he did on Saturday the 23d of December , 1648. for Mr. ROYSTON the Printer , to Mr. PEACOCK Brother to Dr. GAUDEN's Steward , who , after the Impression was finish'd , gave him , for his Trouble , six BOOKS , whereof he always kept one by him . To these Particulars Dr. WALKER adds , that the Reason why the Covenant is more favorably mention'd in Ikon Basilike , than the King or any other of his Party would do , was because Dr. GAUDEN himself had taken it : That in the Devotional part of this Book there occur several Expressions which were habitual to GAUDEN in his Prayers , which always in privat and public were conceiv'd or extemporary ; and that to his Knowledge it was Dr. GAUDEN , being best acquainted with the Beauty of his own Sayings , who made that Collection of Sentences out of Ikon Basilike , intitul'd , Apophthegmata Caroliniana . These and som Observations about the same individual Persons variation of Stile on different Subjects , with the facility and frequency of personating others , may be futher consider'd in Dr. WALKERS Original Account . In this condition stood the Reputation of this Book , till the last and finishing discovery of the Imposture was made after this manner . Mr. ARTHUR NORTH , a Merchant now living on Tower hill , London , a Man of good Credit , and a Member of the Church of England , marry'd the Sister of her that was Wife to the Doctor 's Son , CHARLES GAUDEN , who dying , left som Papers with his Widow , among which Mr. NORTH , being concern'd about his Sister in Law 's Affairs , found a whole Bundle relating to Ikon Basilike : These Papers old Mrs. GAUDEN left to her darling Son JOHN , and he to his Brother CHARLES . There is first a Letter from Secretary NICHOLAS to Dr. GAUDEN . 2. The Copy of a Letter from Bishop GAUDEN to Chancellor HYDE , where , among his other Deserts , he pleads that what was don like a King , should have a Kinglike Retribution ; and that his design in it was to comfort and incourage the King's Friends , to expose his Enemies , and to convert , &c. There is , 3. The Copy of a Letter from the Bishop to the Duke of York , wherin he strongly urges his Services . 4. A Letter under Chancellor HYDE's own Hand , dated the 13th of March , 1661. wherein he expresses his uneasiness under the Bishop's importunity , and excuses his inability yet to serve him : but towards the Conclusion it contains these remarkable Words : The Particular you mention has indeed bin imparted to me as a Secret ; I am sorry I ever knew it : and when it ceases to be a Secret , it will please none but Mr. MILTON . There are other Papers in this Bundle , but particularly a long Narrative of Mrs. GAUDEN's own writing , irrefragably shewing her Husband to be Author of Ikon Basilike . It intirely confirms Dr. WALKER's Account , and contains most of the Facts we have hitherto related , with many other curious Circumstances too long to be here inserted , yet too extraordinary not to be known ; wherfore I refer the Reader to the Original Paper , or to the faithful Extract made out of it before several learned and worthy Persons , and which is printed in a Paper intitul'd , Truth brought to Light Thus came all the World to be convinc'd of this notorious Imposture ; which as it was dexterously contriv'd , and most cunningly improv'd by a Party whose Interest oblig'd 'em to keep the Secret , so it happen'd to be discover'd by very nice and unforeseen Accidents . Had not GAUDEN bin disappointed of Winchester , he had never pleaded his Merit in this Affair ; nor would his Wife have written her Narrative , had King CHARLES the Second bestow'd one half Years Rent on her after her Husband's decease ; which , upon her Petition , and considering her numerous Family , none could imagin should be refus'd . It was a slighter Accident that begot a a Confession from two Kings , and CHARLES's own Sons . And I doubt if any other than one of Mr. MILLINGTON's great Curiosity , and no Bigotry , had the disposal of my Lord ANGLESEY's Books , we should never have heard of the Memorandum . Had not Dr. HOLLINGWORTH's indiscreet Zeal provok'd the only Man then alive who had any personal knowledg of this Business , Dr. WALKER had never publish'd his Account ; nor would the whole Discovery be so complete , without the least Intricacy or Question , without Mr. NORTH's Papers . THIS is the complete History of Ikon Basilike , as it is suppos'd to be a Forgery ; and we must next proceed to examin the Exceptions made to it , as they are collected by Mr. WAGSTAF in his Vindicatiof King CHARLES the Martyr . To begin with my Lord ANGLESEY's Memorandum , 't is urg'd , that it does not particularly express by the Date whether it meant the last Session of Parliament before the writing of it , or the last Session of the Year 75. when it is plain that he meant the last or Winter Session ; and that it was therefore the immediat Session preceding the writing of this Memorandum . To say that there is no Witness to it is a very singular sort of Objection , when his Lordships Relations , and all that have seen this and his other Writings , own it to be his Hand . It is not likely that there were any Witnesses of the Royal Brother's telling him their Opinion of Icon Basilike : Nor is there any thing more common than for learned or great Men to leave such Memorandums in a Book concerning the Author of it when it was a Question , or about any other Secret relating to it , which they thought they had discover'd ; and yet 't is a thing unheard till now , that they were deny'd to be theirs whose Names they bear , because the Day of the Month was not mention'd , nor the Names of any Witnesses added , when the Hand was confest to be the same with their other Writings . Many instances of this kind appear in the Books of Mr. HAMDEN lately sold , and whereof I have som to shew , as in the Book intitul'd , Apollonii Grallae , he writes , that LANSBERGIUS was the Author of it , of whom he there gives a Character . IT is no just Exception to this Memorandum , that my Lord ANGLESEY did not communicat the Contents of it to any of his Friends or Relations : for tho' the Two Royal Brothers imparted the Secret to him , it does by no means follow , that they intended he should publish it to the World. And supposing they did not oblige him to silence , yet 't is probable that his Lordship was not very fond of being disturb'd by the Clamors of som Churchmen , who carry'd things so high at that time , that I do not believe they would pardon such a Discovery to either of the Brothers themselves . There was never any poor Prince more notoriously abus'd by many of those he took for his best Friends than CHARLES the First . They put him on all those unhappy Measures which prov'd his Ruin in the end . And as they made use of his Temper to serve their own Purposes when he was alive , so they did of his Name for the same Reason after his Death . They were not concern'd so much for his Honor , as their own Interest ; and having contriv'd this Forgery to carry their Cause , they thought themselves afterwards oblig'd to support it . Mr. WAGSTAF affirms that there is no presumtion that the Royal Brothers communicated this Affair to any other Person besides my Lord ANGELSEY , which is a negative Argument , and proves nothing . 'T is possible enough that my Lord ANGLESEY himself told of this to others , tho' they may be since dead , or are not willing to tell it again . If the Royal Brothers had spoke of it to no body else , it follows not that a Secret was never committed to one , because it was not to more ; as if it were necessary for a Man to call Witnesses that he imparted a Secret to his Friend . But we shall presently alledge more than a Presumtion , that both King CHARLES the Second and the late King JAMES declar'd thier Opinion to other People besides my Lord ANGLESEY , that Icon Basilike was not their Father's Book . By such nice Cavils against the Memorandum we can easily judg of the Exceptions we may expect to Dr. WALKER's Account . That GAUDEN hop'd o make a Fortune by this Book , as well as to promote the Cause of the Church , ought by no means to be counted strange ; for who is it , pray , that serves the King any more than God , for nought ? Have not most of the Bishops and other Clergymen of those times , that either liv'd depriv'd here in England , or that accompany'd CHARLES the Second in his Exile , pleaded their Loyalty , and magnify'd their Services at the Restoration , as many others would questionless do , if King JAMES should ever return again ? Were not great Persons employ'd to solicit and make an Interest for them ? And , in a Word , are not Divines observ'd to make the same Steps , and take the same Measures that all other sorts of Men do to get Preferment . I should rather doubt that Dr. GAUDEN was not the Author of this Forgery , if he had not expected a Reward for it from CHARLES the Second ; for 't is certain , that the Credit of Icon Basilike contributed more to his Establishment than any other single Motive whatsoever . But 't is well known that this Prince was not the kindest in the World to his Father's Friends , who would too often forget his own ; and that it was not the Interest of som People to have this business unravell'd , tho' their impolitic Conduct has bin since the occasion of divulging what every body suspected before . THE Immorality of this Forgery is urg'd as an Argument against it ; and , if it could by any means hold Water , is indeed an Argument worth a Million . Then it would clearly follow that because it was a most immoral thing to ly for God , and to forge Books , Epistles , or the like , under the Names of CHRIST and his Apostles , there were therefore never any such Pieces ; and that because it was an ill thing to feign Miracles , or to destroy Mens Lives for the Advancement of Religion , there never was therefore any Priestcraft , nor any of these infamous Practices known in the World. But if the contrary be as clear as the Day , I believe Men might be found that would make as bold with the Name of King CHARLES , as others have don with that of King JESUS . Mr. WAGSTAF knows , tho' Mr. BLACKHALL does not , that TERTULLIAN * tells us of a certain Presbyter of Asia , who when he was accus'd of having forg'd a Book containing the Travels of PAUL and THECLA , confest the Fact , and alledg'd that he did it for the love of PAUL , and I say , that Dr. GAUDEN wrote Icon Basilike for the Church's sake , the King 's , and his own . AS for the plausible Accounts given in that Book of the King 's Secret Intentions , his particular Trobles , his Remorses of Consciences , and the like , it is very ridiculous to alledge 'em as an Argument of the Genuinness of it , when the Book was written for that very end . For the Design of the Author was to give such a Color to all the King's Actions , and to tell such fine things of his gracious Purposes , as would beget a better Opinion of him in the Readers Mind , and move his Indignation against the Parliament , or Compassion of his Misfortunes . But that Dr. GAUDEN has frequently made the King's Thoughts to contradict his Actions , is evident to any Man that has both read Icon Basilike , and the History of those times : And this Subject is thro'ly handled by JOHN MILTON in his Iconoclastes , to which I refer those who want Satisfaction . BUT there is an Objection still behind , and as strong , be sure , as any of the rest , which is that Dr. WALKER did not see Dr. GAUDEN write this Book , nor tells us that it was in his own Hand . But I believe Mr. WAGSTAF is the only Man living that questions whether Dr. WALKER meant Dr. GAUDEN's own Writing , when he says , that before the whole was finisht Dr. GAUDEN was pleas'd to acquaint him with his Design , and shew him the Heads of diverse Chapters , with som of the Discourses written of them , and that Mr. GIFFORD transcrib'd a Copy of it . This is all that can be said of any Author in the World : and if Dr. WALKER had said more expresly , or rather superfluously , that it was likewise D. GAUDEN's Hand-writing , we should then have bin told , that it was a Transcript from the King's Copy in the Hands of Mr. SYMMONDS , of which more hereafter . WE proceed now to those Pieces commonly call'd Mr. NORTH's Papers , he being the Discoverer . Chancellor HYDE in his Letter to Dr. GAUDEN , tells him , as was said before , That the Particular he mention'd had indeed bin imparted to him as a Secret , which he was sorry he ever knew ; and that when it ceast to be a Secret , it would please none but Mr. MILTON . Was there no other Secret in the World but this , says Mr. WAGSTAF , that the divulging of it would gratify Mr. MILTON ? Yes doubtless ; but I believe not one that would please none but Mr. MILTON , as the Chancellor expresses it : For he having particularly question'd the Genuinness of this Book , and offer'd a fair Proof of the Spuriousness thereof from intrinsic Evidence only , without any further Light ; would be extreamly pleas'd to find his Reasonings and Judgment confirm'd by undeniable Matters of Fact. Nor does any indifferent Person in the World understand this Passage otherwise that weighs Dr. GAUDEN's Pretences with Mr. MILTON's Concern , and considers that Mrs. GAUDEN put this and the other Papers relating to Icon Basilike in one Bundle , together with her own Narrative , for the Information of her Son. Besides that all those who ever saw other Writings of the Chancellor own this to be his Hand , and particularly his eldest Son , the present Farl of CLARENDON , as Mr. WAGSTAF himself acknowledges . BUT he says , That my Lord CLARENDON , ( from whom he had it in a Letter ) by leave of the King and Queen preparing to attend his Father in France in the beginning of the Summer , 1674. his Lordship went first to Farnham to the late Bishop of Winton the 14th of May , and among several things he had in Charge from the Bishop to his Father , he bad him tell him , that the King had very ill People about him , who turn'd all things into Ridicule ; that they endeavor'd to bring him to have a mean Opinion of the King his Father , and to persuade him that he was not the Author of the Book which goes under his Name . And ( when after his Lordship's Arrival in France , the 30th . of the same Month , he had deliver'd his Father these Particulars among others ) to that concerning the Book , his Father reply'd , Good God! I thought the Marquiss of Hartford had satisfy'd the King in that Matter . From hence Mr. WAGSTAF would infer , that my Lord Chancellor did not believe any other besides CHARLES the First to be the Author of Icon Basilike , and that he wondred any should go about to induce CHARLES the Second to question it . But for my part I think it very plain on the contrary , that he believ'd King CHARLES the First not to be the Author of that Book , and wondred that King CHARLES the Second should not understand so much from the Marquiss of Hartford , who , as Dr. WALKER , and Mrs. GAUDEN inform us , was the Person that carry'd the Manuscript to the King in the Isle of Wight , and so next to Dr. GAUDEN himself , was best able to convince his Son of the Truth . Moreover , how could the Bishop of Winton imagin that the ill People about CHARLES the Second could bring him to doubt of his Father's being the Author of Icon Basilike , if he really knew it to be written by him ? when upon this Supposition he was rather capable of satisfying all those who had any Scruples in this Affair . AS for Dr. GAUDEN'S great Services , and his saying in a Letter to the Chancellor , That what was don like a King , should have a Kinglike Retribution , Mr. WAGSTAF says that those are Mystical Expressions , and that by them he might probably mean a Book he wrote against the Covenant , and a Protestation he publisht against the King's Death , neither of which could be term'd such extraordinary Services , when many others had don the same , and more : much less could it be said that either of these Books was don like a King , or deserv'd a Kinglike Retribution ; whereas Mr. WAGSTAF , and those who are of his Opinion , maintain that the the Stile and Matter of Icon Basilike are so like a King 's , that no Subject could possibly write it : but a Multtiude of others agree with me , that the Stile is infinitely liker that of a Doctor than a King. LASTLY , It is objected that Dr. WALKER's and Mrs. GAUDEN's Testimonies contradict one another . But how ? Dr. WALKER says , that Dr. GAUDEN told him he did not know if CHARLES the First had seen the Book : but Mrs. GAUDEN affirms , that the Marquiss of Hartford told her Husband the King had seen and approv'd it , both which Assertions are consistent enough together . For Dr. GAUDEN might be ignorant that the King had seen it , when Dr. WALKER askt him that Question , who perhaps never mention'd it to him again in their Discourses about this Matter , or might easily forget it , as he says he did several other Particulars , little foreseeing he should ever be oblig'd to make this Discovery : and besides we must upon all Accounts allow his Wife to know more Circumstances of th●s Business , as of most others , than his Friend . The next suppos'd Contradiction is , that Dr. WALKER says Dr. GAUDEN once told him , after the Restoration , that he did not positively and certainly know if King CHARLES the Second knew he wrote Icon Basilike , tho' he believ●d he might , because the Duke of York did , who own'd it to have bin a seasonable and acceptable Service . But Mrs. GAUDEN affirms , that her Husband acquainted the King with it himself , which is very true . But pray let us examin at what time . After his Discourse with Dr. WALKER most certainly : For does she not in clear and direct Terms say , that it was in his last Sickness , which prov'd Mortal to him ; and that the Reason of it was , because he saw som Persons who were privy to it desire nothing more than to have it conceal'd , which he was not willing it should be in consideration of his numerous Family , to whom it might somtime or other do seasonable Service ? NOW that no Mistakes may be occasion'd hereafter by imperfect Fragments of Mrs. GAUDEN's Narrative , and that this Affair may be set in the clearest Light , I shall , before I proceed to the Examination of the positive Testimonies produc'd for the King , insert the Narrative here at large , as it was exactly copy'd from the Original , to which the curious are refer'd . Mrs. GAVDEN's NARRATIVE . MY Husband understanding the great Value and Esteem the People had of CROMWELL and of others in the Army , occasion'd by the high Opinion which they had of their Parts , and Piety ; he being also well assur'd , that one of the main Designs of those wicked Politicians , was to Eclipse his Majesty that then was , as much as might be , and to give a false Misrepresentation of him to the World ; he , that he might do his Majesty right , did pen that Book which goes by the Name of the King's●Book . The Title which he gave it then was Suspiria Regalia ; and the Design was to have it put forth as by som Person who had found the Papers in his Majesty's Chambers at Holmeby , being by chance left or scatter'd there . And to this purpose he had prefix'd an Epistle , which might be suppos'd to be written by that Person , who having found them by that Accident , thought it not fit to conceal them . His Design also in the Book , was to give such a Character of her Majesty to the World , as her great Worth , extream Merits , and admirarable Endowments deserv'd . when my Husband had writ it , he shew'd it to my Lord CAPEL , who did very highly approve of it ; and though he thought it would do very well to have it printed , yet he said it was not fit to do so without his Majesty's Approbation ; and to come to speak to his Majesty in private was then impossible , in regard of the strict Guard which they kept about him . Immediately after this there was a Treaty with his Majesty at the Isle of Wight , whereupon my Husband went to my Lord Marquiss of Hartf●rd that then was , and to him deliver'd the Manuscript , and he deliver'd it to the King at the Isle of Wight , and likewise told him who the Author was . When my Lord Marquiss return'd ; my Husband went to him , to whom my Lord said , That his Majesty having had some of those Essays read to him by Bishop DUPPA , did exc●edingly approve of them , and asked whether they could not be put out in some other Name . The Bishop reply'd , that the Design was , that the World should take them to be his Majesty's . Whereupon his Majesty desir'd time to consider of it ; and this ( says my Lord ) is all the Account I can give of it : What is become of the Manuscript I know not , and what will become of his Majesty God knows . Upon this my Husband told my Lord Marquiss , That , in his Opinion , there was no way so probable to save his Majesty's Life , as by endeavouring to move the Hearts and Affections of the People as much as might be towards him ; and that he also thought that that Book would be very effectual for that purpose . Then my Lord bad my Husband to do what he would , in regard the Case was desperate . Then immediately my Husband resolv'd to print it with all speed that might be , he having a Copy of that which he sent to the King , and that he printed was just the same , only he then added , the Essay upon their denying his Majesty the Attendance of his Chaplains , and the Meditation of Death , after the Votes of the Non-addresses , and his Majesty's close Imprisonment at Carisbrook Castle . Now the Instrument which my Husband employ'd to get it printed , was one Mr. SIMMONDS , a Divine , and a great Sufferer for his Majesty ; and he got one Mr. ROYSTON to print it ; which ROYSTON never knew any thing but that it was of his Majesty's own penning : my Husband did then alter the Title of it , and call'd it Icon Basilike . Now when it was about half printed , they , who were in power , found the Press where it was printing , and likewise a Letter of my Husbands , which he sent up to the Press ; whereupon they destroy'd all that they then found printed , but could not find out from whence the Letter came , in regard it had no Name to it . Notwithstanding all this , my Husband attempted the printing of it again , but could by no means get it finish'd till som few Days after his Majesty was destroyed . When it was com out , they who were then in Power were not only extremely displeas'd at it , but also infinitely solicitous to find out the Author of it , thinking it very improbable that his Majesty should write it , in regard of the great Disturbances and Troubles which for many Years he had suffer'd : or at least impossible that he should have writ it all ; for after the Attendance of his Chaplains was deny'd him and he a close Prisoner , they well understood that he could not write any thing without their Discovery . They also took that very Manuscript which my Husband had sent his Majesty , and saw that it was none of his Majesty's Hand-writing . Upon this they appointed a Committee to examin the Business ; of which my Husband having notice , he went privatly in the Night away from his own House to Sir JOHN WENTWORTH'S , who liv'd near Yarmouth , and him he acquainted with the Business , and the great Danger he was then in : when Sir JOHN did not only promise to conceal him , but also to convey him out of England , it being in his Power to give Passes to go beyond Sea. About this time Mr. SYMMONDS was taken in a Disguise ; but God in his Providence so order'd it , that he sickned immediatly , and dy'd before h● came to his Examination : nor could the Committee find out any thing by any means whatever ; which alter'd my Husband's Resolutions of going out of England . Now , besides these Circumstances , to a●●ert the Truth of what I say , I can produce som Letters , which , I am sure , will put it out of all Dispute . My Husband contin●●d at Bo●king till the return of his Majesty King CHARLES the Second ; and upon his Restoration , knowing his Princely Disposition , did not unjustly expect a suitable Reward for his Endeavors to serve his Majesty's Father and himself in that Book . And meeting with Dr. MORLEY , he fell into Discourse how sensible he was of the great Service which he had don his present Majesty and the Royal Family , in composing and setting forth that excellent Piece , call'd the King's Book ; and also assur'd him , that it had bin very effectual not only at home , but abroad , to move the Hearts and Affections of People towards his Majesty , instancing in several Persons who were most exceedingly affected with it ; and so advantageous he said it had bin to his Majesty , that according to his great Merit , he might have what Preferment he desir'd . Dr. MORLEY also told him , That he had acquainted Sir EDWARD HYDE with the Business , and that he did very much commend and admire it : but we have not ( said he ) acquainted his Majesty with it , but did assure him , that his Majesty did set a high Value upon the Book , and had commanded Dr. EARL to translate into Latin ; som having taken the Pains to put it into other Languages before . My Husband being encouraged by this Discourse of Dr. MORLEY'S , and shortly after meeting with Dr. SHELDON ( who he knew was not ignorant that he was the only Author of the foremention'd Book ) he told Dr. SHELDON , that since he had bin inform'd that his Majesty , out of his Princely Disposition , would ( without doubt ) when once acquainted with it , reward that Service which he had endeavor'd to do his Father and himself ; he thought it most convenient for himself , and also that he might be serviceable to his Majesty in the Diocess of London ( a Place where he was well known ) if it would please his Majesty to make him Bishop of that See. Dr. SHELDON was pleas'd , with a great deal of Gravity to tell him that was a great Leap at first . Whereupon my Husband desisted , and was resolv'd to leave his Preferment to God's dispose . Soon after this , the King being still ignorant of what he had done , he was by the Mediation of a Person perfectly ignorant of his Merit as to this Matter , made Bishop of Exeter ; all the considerable Bishopricks being otherwise dispos'd of . Not long after this it pleas'd . God to visit my Husband with an Infirmity , which he had great cause to fear would ( as it did ) prove mortal to him . This made him resolve to acquaint the King with the whole Matter , and the rather , because he saw som Persons who were privy to it , desir'd nothing more than to have it conceal'd , and bury'd in Oblivion : but my Husband was not willing it should be so , in regard he had at that time four Sons living ; and they ( he thought ) if he should die , might be capable of his Majesty's Favour . Besides , the Duke of Somerset was dead , and the Bishop of Winchester ( the Person who was best able to attest it ) was very ill . These Considerations made him go to his Majesty ; and having the Opportunity of discoursing privatly with him , he told him the whole Matter as I have related it , and for the Truth of it , appeal'd to Dr. DUPPA , then Bishop of Winchester , and formerly his Majesty's Tutor . The King then was pleas'd to entertain som Discourse with my Husband about it , and said that he did often wonder how his Father should have gotten Time and Privacy enough in his Troubles to compose so excellent a Piece , and written with so much Learning . BY the Extract that was publish'd of this Narrative it would seem as if it were somwhat longer ; but this is all that came to my Hands , two Witnesses attesting . that as far as it goes , it is exactly conformable to the Original . What Accident hinder'd the rest ( if there be any ) from being copy'd , I cannot certainly tell ; tho' , when ever I com by a true Information , I shall ( if Occasion be ) publish my Knowledg of that Particular , in an Appendix to this Book . The Substance of what remains in the Abstract , is , That when King CHARLES the Second ( as we saw but now ) was made acquainted with this Mystery , he gave a Promise to Dr. GAUDEN of the Bishoprick of Winchester ; and that the Duke of York had also assur'd him of his Favor : That upon Dr. DUPPA'S Death , tho' Dr. GAUDEN put the King in mind of his Promise , he was only made Bishop of Worcester , Dr. MORLEY having obtain●d the See of Winchester : That her Husband dying soon after , Mrs. GAUDEN petition'd the King , shewing that she was left a Widow , with four Sons and a Daughter ; that it cost her Husband 200l . to remove from Exeter to Worcester ; and pray'd his Majesty to bestow the half years Rents upon her , which he deny'd , and gave then to another . WE learn further from Dr. WALKER , that immediatly upon Dr. GAUDEN'S Nomination to the Bishoprick of Worcester , he told him , that waiting upon the King the next Morning after the Bishop of Winchester's Death , he found a remarkable Alteration in him , his Majesty being pensive and out of Humor ; in which Temper he still found him for two Mornings after : But having learnt the third Day that my Lord Chancellor had by all his Interest press'd the King to bestow Winchester on Dr. MORLEY , he presum'd to tell his Majesty how uneasie he perceiv'd him to be between the Honor of his Word that he shou'd succeed his Friend Dr. DUPPA , and the Importunity of those who sollicited for Dr. MORL●Y ; and that therfore he most willingly releas'd his Majesty of his Promise . Here , continues Dr. GAUDEN , the King stopt me , and vouchsaf'd to embrace me in his Arms , with these Expressions ; My Lord , I thank you ; and it may not be long ere I have Opportunity to shew you how kindly I take it . And in the mean time you shall have Worcester ; and , to make it to you as good as I can , all the Dignities of that Church ( I know not how it comes to pass ) being in my Disposal , I give you the diposing of them all during your time , that you may prefer your Friends , and have them near about you . IT was an ordinary thing with King CHARLES the Second thus to forget his Promises , which made him frequently uneasie , and occasion'd Sir WILLIAM TEMPLE ( whom he had serv'd after this manner ) to fay of him in his incomparable Memoirs , That this Temper made him apt to fall into the Persuasions of whoever had his Kindness and Confidence for the time , how different soever from the Opinions he was of before : and that he was very easie to change Hands , when those he imploy'd seem'd to have engag'd him in any Difficulties ; so as nothing lookt steddy in the Conduct of his Affairs , nor aim'd at any certain end . THUS we have don with the Narrative of Mrs. GAUDEN , who was often heard to relate the substance of it to her Friends and Relations , and who , when Dr. N●CHOLSON , then Bishop of Glocester , did , on her receiving of the Sacrament , put the Question to her , affirm'd , that her Husband wrote that Book , which several now living in that City do very well remember . WE come at length to the last Period of our Labor , and that is to shew the Invalidity of the Facts which are alledg'd to prove CHARLES the First was the true Author of Icon Basilike . And the first Evidence we shall hear is his own Son and Successor , CHARLES II. who granted his Letters Patents to Mr. ROYSTON for printing all his Father's Works , and particularly this Piece , which , says Mr. WACSTAF , contratradicts what he 's believ'd to have said to my Lord ANGLES●Y . But with his good leave the Conclusision does not follow : for these Letters were issu'd out in the Year 60 , before Dr. GAUDEN gave the King true Information ; and it was in 75 , that he told his Opinion to my Lord ANGLESEY long after he was convinc'd that his Father had not written the Book . But if King CHARLES the Second had dissembled his Knowledge of this Affair , it had not bin at all a thing inconsistent with this Character , but a Piece of his Grandfather's boasted Kingcraft , and which he practic'd on many less pardonable Occasions . Have not Princes in all Ages , as well as other Men , bin allow'd to keep things secret which it was not their Interest should be known , and which are commonly call'd by the Name of State Mysteries ? How many Juggles are us'd by the Eastern Princes to beget an extraordinary Opinion of their Persons in the Minds of their Subjects , who , by the force of such fantastical Stories , carry their Respect even to Adoration ? But what need I go out of England for Examples ? When our own Kings have for so many Ages pretended to cure the King 's Evil , by m●erly touching the affected Part ; and this Power of Healing is said to be communicated to them by the Blessing of King EDWARD the Confessor , one of the weakest and most Priest ridden Princes that ever wore a Crown . All the Monkish Historians , and particula●ly the Abbot of Rievalle , who wrote his Life , have given us a large Catalogue of his Miracles : but I wonder why our Princes have not also pretended to restore Sight to the Blind ; for this is also affirm'd of King EDWARD'S Wonder working Touch. 'T is strange , that a Protestant Bishop , should compose a Form of Divine Service to be read on this Occasion , when he might as warrantably believe all the other Legends of those dark and ignorant times . If I did persuade my self that King CHARLES the Second ( who is said to have cur'd very many ) was a Saint , it should be the greatest Miracle I could believe . But King WILLIAM , who came to 〈◊〉 us from Superstition as well as from Slavery , has now ab●lisht this Remnant of Popery : For it is not , as his Enemies suggest , because he thinks his Title , which is the best in the World , defective , that he abstains from Touching ; but because he laughs at the Folly , and scorns to take the Advantage of the Fraud . So much for the Letters Patents of CHARLES II. and we shall consider those of the late King JAMES in their due order . THE next Witness shall be Major HUNTINGTON , who ( as Sir WILLIAM DUGDALE relates in his * short View of the Troubles of England ) did , thro' the Favor of General FAIRFAX , restore to King CHARLES the First , after he was brought to Hampton-Court , the Manuscript of Icon Basilike written with the said King 's own Hand , and found in his Cabinet at Naseby Fight . By the way , they should have said , for the Grace of the Story , part of the Manuscript ; for a good deal of the Book was written afterwards , be the Author who you please . And they should have told us likewise how General FAIRFAX durst send one part of his Papers to the King , when he sent the rest to the Parliament ; or , since they would make us believe he was so kind to the King , why he did not restore him all the Papers , when 't is very evident , that those which the Parliament order'd to be publish'd were infinitely of greater consequence , and made him a world of Enemies , which oblig'd the Author of Icon Basilike to write a Chapter on this very Subject ; whereas the Papers in question would probably mollify som of his Opposers . But now when all is don , tho' General FAIRFAX was afterwards against putting the King to death , yet he was not at that time dispos'd to grant him any Favors , and acted with as hearty Zeal against him as any in the Nation , which appears by all the Histories of those times , as well as by his own and the Memoirs of the Lord HOLLIS . As for Major HUNTINGTON Dr. WALKER assures us , That he told him , when he heard such a Book was publish'd and confidently reported to be the Kings , all he said was that he surely believ'd those were the Papers he saw him so usually take out of his Cabinet , and that he never read one Line or Word of them . This and Sir WILLIAM DUGDAIE'S Testimony are diverse from that of Mr. RICHARD DUKE , of Otterton in Devon , who writes the following Letter to Dr. GOODAL , famous for his Zeal on the behalf of Icon Basilike . Sir , I confess that I heard Major HUNTINGTON to say more than once , that whilst he guarded CHARLES the First at Holmby-House ( as I remember ) he saw several Chapters or Leaves of that great King's Meditations lying on the Table several Mornings , with a Pen and Ink with which the King scratch'd out or blotted som Lines or Words of som of them . Upon which I must also confess that I concluded they were originally from the King ; but others have drawn a contrary Argument from the King 's correcting the Papers . Yet I put this under my Hand , that the Major told me , that he did suppose them originally from that learned Prince , which is the Totum that can be intimated from , Sir , your humble Servant RICHARD DUKE . Then one Mr. CAVE BECK writes to Dr. HOLLINGWORTH That Major HUNTINGTON at Ipswich assur'd him that so much of the sa'd Book as contain'd his Majesty's Mediations before Naseby-●ight was taken in the King's Cabinet ; and that Sir THOMAS FAIRFAX deliver'd the said Papers to him , and order'd him to carry them to the King ; and also told him , that when he deliver'd them to the King , his Majesty appear'd very joyful , and said he esteem'd 'em more than all the Jewels he had lost in the Cabinet . This Major HUNTINGTON was a strange Man to vary so often in his Story , and to tell so much more or less to every body that enq●●r'd of him ; but indeed 't is no great Wonder that these Gentlemen should so widely differ from one another , both as to Time and Place , as well as to Matters of Fact , when Sir WILLIAM DUGDALE has printed under Major HUNTINGTON's Name quite another Story from the written Memorial out of which he had it . In his short View he positively says , as we read before , that the Manuscript was written with the King 's own Hand : But in his Warrant for this , it is only said , as Mr. WAGSTAF himself acknowledges , that all the Chapters in it were written by the Hand of Sir EDWARD WALKER , but much corrected with Interlineations of the King's Hand , and that the Prayers were all so . NOW , to shew further how cautiously People should rely on Sir WILLIAM DUGDALE , and Historians like him , we shall produce another remarkable Instance . In the Book before-quoted , he expresly writes , That Mr. HERBERT did often see the Icon Basilike while he waited on the King in the Isle of Wight ; wheras all that Sir THOMAS ( for he was Knighted after the Restoration ) has said in the Manuscript which Sir WILLIAM perus'd , and wherof Mr. WAGSTAF has printed an Abstract , is , that he had there the Charge of the King's Books ; and that those he most read , after the Sacred Scriptures , were Bishop ANDREWS's Sermons , HOOKER's Ecclesiastical Policy , VILLALPANDUS on EZEKIEL , SANDY's Paraphrase on the Psalms , HERBERT's Poems , the Translation of GODFREY of Bulloign by Mr. FAIRFAX , of ORLANDO FURIOSO by Sir JOHN HARRINGTON , and SPENCER's Fairy Queen ( to which he might have added PEMBROKE's Arcadia . ) And at this time it was , as is presum'd , ( continues Sir THOMAS ) that he compos'd his Book , call'd Suspiria Regalia , publish'd soon after his Death , and entitul'd , The King's Portraiture in his Solitudes and Sufferings : which Manuscript Mr. HERBERT found among those Books his Majesty was pleas'd to give him , those excepted which he bequeath'd to his Children hereafter mention'd . In regard Mr. HERBERT , tho' he did not see the King write that Book , his Majesty being always privat when he writ ; and those his Servants never coming into the Bed Chamber when the King was privat , til he call'd ; yet comparing it with his Hand-writing in other things , he found it so very like as induces his Belief that it was his own , having seen much of the King's Writings before . Here Sir THOMAS only presumes the King might write the Book in the Isle of Wight , and directly says he never saw the King write it , nor the Book it self till after his Death ; but Sir WILLIAM affirms from these very Papers ( for they are said to be written at his Request by Sir THOMAS ) that he often saw it in the Isle of Wight when he waited on the King in his Bed-Chamber . 'T is to be observ'd , that the Title of Suspiria Regalia is as agreeable to Mrs. GAUDEN's Narrative , as the rest of the Particulars are different from Sir WILLIAM's Relation . BEFORE we examin the Force of Sir THOMAS's Testimony , we must first consider what is said by Mr. LEVET , who attended the King at the same Time and Place . In short , he says , That of his own certain Knowledg he can depose the Book was truly the Kings , having observ'd his Majesty oftentimes writing his Royal Resentments of the bold and insolent Behavior of his Soldiers when they had him in their Custody : That being nominated by his Majesty to be one of his Servants during the Treaty in the Isle of Wight , he had the Happiness to read the same oftentimes in Manuscript under his Majesty's own Hand , being pleas'd to leave it in the Window of his Bed-Chamber : And that when the King was remov'd to Hurst-Castle , he had the Charge of this Book , and a Cabinet of other Papers , which at the said Castle he deliver'd again to his Majesty ; where , by the way , he does not inform us if the Book was distinctly given him from the Cabinet , or that he only concluded it was in it . Here are several very observable Circumstances : As , First , that altho' Mr. HERBERT who was of the King's Bed Chamber , never saw him write a Syllable of this Book , his ( Majesty , he says , being always in privat , when he wrote , and his Servants never coming into his Bed-Chamber till he call'd ; ) yet Mr. LEVET , a Page of the Back Stairs , often saw him write , knew what he wrote , and could read the Book when he pleas'd . Then that the King , who is said to value this Book more than all his Jewels , should so carelesly leave it in his Bed-chamber when he was abroad , and where Mr. HERBERT and others , nay the very Soldiers might see it as well as Mr. LEVET , is not very likely . And lastly , that the King should have so much leisure to mind this Book during a Treaty with his Subjects , or would lose any time in writing of it , when the Business in agitation concern'd no less than his re-establishment or Abdication , is not credible ; besides , that there is nothing particularly written concerning the Insolence of the Soldiers in all Icon Basilike . And I have talk'd with Persons of Quality and good Reputation now alive , who had much more of his Majesty's Company and Confidence in the Isle of Wight than Mr. LEVET either shar'd , or could reasonably expect ; but yet they neither dreamt of this Business then , nor believ'd a jot of it afterwards , as well knowing how the King spent his time in that place . But now supposing Mr. LEVET's Relation to be all true , yet it is very from amounting to a Proof , that King CHARLES the First was was the real Author of Icon Basilike , which is the Point in question ; and not whether he interlin'd or transcrib'd it , which he ought to have don , if he had a mind it should pass for his own : besides that Dr. GAUDEN sent it to him for that very purpose , to be corrected , allow'd , or laid aside , as his Majesty should think fit . But tho' the King in all reason might , and I really believe did , correct or interline a part , and perhaps transcribe the whole Book ; yet I can by no means be persuaded that he could find Leisure enough to write so many Copies of it in his Solitudes and Sufferings , in the midst of Treaties , in the Hurry of Removals , while he meditated his Escape , and was strictly observ'd by his Guards . But these Gentlemen tell us of as many Copies , as the Papists shew Heads of St. JOHN BAPTIST , or Quarts of the Virgin MARY's Milk. Mr. HERBERT had one left him by the King for a Legacy ; CHARLES the Second ( as Dr. CANARIFS writes to Mr. WAGSTAF ) shew'd another to Mr. WOOD , a Commishoner from the Scotish Kirk at Breda ; and who knows which of these , or whether it was either of them , that Mr. LEVET deliver'd to the King at Hurst-Castle ? But why , in the Name of God , is none of these ever since produc'd ? How came this Prince's Autographs to be thus neglected , when his Day is so strictly observ'd ? This is a Piece of Respect that 's usually paid to less considerable Persons ; and I believe either of the Universities , would readily give Five Hundred Pounds to have such a Copy plac'd in their Library , tho' if they had the Manuscript , it would make nothing at all for their Purpose . NOW let us consider the the Force of all those Testimonies join'd together , which is , that one saw the King write he knew not what , but believ'd it might be this Book ; another observ'd him writing his Resentments against the rude Behavior of the Soldiers , and so was ready to depose of his certain Knowledge , that Icon Basilike was his own ; a third presumes the King might write it , because he read a great many Books ; and they unanimously conclude , that he was the genuin Author , because the Book was written with his own Hand ; all which Testimonies , considering the Promises , prove no more nor less than that the King could write and read , which was never deny'd by any that I know . IT is further urg'd by the Admirers of this famous Book , that Mr. ROYSTON had it to print as from the King , in which all sides are agreed , and signifies nothing to the Merits of the Cause ; for , be sure , the Bookseller was not made privy to the Secret. And as for the Anonymous Authors of two Books which are alledg'd by Mr. WAGSTAF , we shall hear and examin them when they 'll please to tell us their Names , tho' all they have to say is answer'd already . When Dr. HOLLINGWORTH tells us who are his sufficient Witnesses , we shall likewise consider their Evidence ; for such Affirmations must go for nothing in proving a Fact of this Nature , and may well serve for a Flourish , but not for an Argument , no more than several more Assertions of his concerning this Ma●ter , which were exploded by other Hands , and not defended by Mr. WAGSTAF . MR. LE PLA Minister of Finchingfield writes to Dr. GOODAL , that one WILLIAM ALLEN , who collected his Tythes for two Years , and was formerly a Servant to Dr. GAUDEN , affirm'd to him , That the Doctor told him he had borrow'd the Book , and was oblig'd to return it by such a time ; that ( besides what other time he might imploy in it ) he sat up one whole Night to transcribe it ; that he sat up in the Chamber with him , to wait upon him , to make his Fires , and snuff his Candles : and Mr. LE PLA thinks ( for he 's not positive ) it was from Mr. SYMMONDS of Rayne that he said the Doctor had borrow'd the Book . Dr. HOLLINGWORTH has formerly affirm'd this Story of SYMMONDS's , who indeed assisted afterwards in printing the Book at London ; but was so far at this time from living at Rayne in the Neighborhood of Bocking where Dr. GAUDEN dwelt , that as Dr. WALKER shews , Mr. SYMMONDS was long before sequestred for his Loyalty , fled to the King's Quarters , and one Mr. ATKINS plac'd in his room by the Parliament . Nor is it credible that Dr. GAUDEN , whether he meant a a Fraud or not , should give an Account of his Studies , much less discover the Secret of this Book for no Reason in the World , to never so trusty a Servant , especially to one that was to look after his Fire and snuff his Candles . NOW we com to the late King JAMES's Letters Patents to Mr. CHISWEL for Liberty to print his Father 's Works ; for they are urg'd as an Argument that he thought Icon Basilike genuin , tho' this Book be not specially mention'd in these Letters , which are general , and refer not to those of his Brother in 60. But here I must beg Leave to relate a Story that will give som Light to this Matter . In the Year 1677 , the House of Commons having voted two Months Tax for the more dccent Interment of CHARLES I. and to raise a Monument for him , Mr. CHISWEL , being Mr. ROYSION's Son in law , thought of a Project that would answer the End of the Parliament , and not be unserviceable to his Father , with whom he was concern'd in Trade : and it was , that a Part of that Sum might be appropriated towards bearing the Charge of an Impression of the King's Works , wherof every Parish in England should be oblig'd to have a Copy , and to chain it in the Church ; which , in his Opinion , would prove a more glorious and lasting Monument than any could be fram'd of Brass or Marble . This Thought was very well lik'd by several great Men of the Church and State , who shew'd themselves ready to promote it ; and he did not , we may imagin , spare any Cost or Labor to have it succeed , tho' 't is well known how little CHARLES the Second himself encourag'd it . But the Distrusts arising afterwards between the King and People , the Heats in Parliament , and particularly the Popish Plot , broke this , and all such Designs to Pieces : So that there was no farther Mention of any Monument for his Father . But when the Duke of York mounted the Throne , and had given Assurances of his Favor to the Church of England , Mr. CHISWEL thought again of rev●ving his Project , and employ'd Sir ROGER L ESTRA●GE to procure him only King JAMES's recommendatory Letter ; for he did not expect any thing from Parliament as before , only 〈◊〉 how agreeable this would seem to the King's Design ( if it were real ) of bege●●ing a Confidence of himself in the Church . This Request the King Icon , giving for his Reason , that 〈◊〉 Basilik● was not his Father's Book , and he could not therefore in Conscience recommend it as his . Mr. CHISWEL being inform'd of this Resolution by Sir ROGER , answer'd , that he thought he could accommodat the Matter : For since the publishing of the rest would signifie nothing without the Addition of Icon Basilike , he would remove it from the Front where it stood in the former Edition , and place it in the Rear after Finis , as Books of uncertain Authority use to be printed . To this the King consented , on condition som Expressions which he thought injurious to the Monarchy should be left out : with which Mr. CHISWEL said he could by no means comply , as being a disingenuous Practice towards any Author , and a great Abuse on the Public ; but propos'd , as another Expedient , that those Words should be put within Crotchets . And thus Icon Basilike stands now printed after the End of the second Part of the King's Works of the Edition of 86 , by Mr. CHISWEL , who told me this Story himself , not to gratifie or injure any side , but as a Matter of Fact , wherein he was personally concern'd ; and from whence he draws no manner of Inference . The Royal Brothers said the same to several others besides my Lord ANGLESEY , and particularly to som eminent Persons now living , who told me so much themselves , with a Liberty of mentioning their Names , which , after all that has bin offer'd , I see no Necessity of doing . THAT nothing may be wanting I shall in the last place consider what is objected to the Prayer us'd by the King as his own in the time of his Captivity ; but is , with very small Variation , the same that is said by PAMELA to a Heathen Deity in Sir PHILIP SYDNEY's Arcadia . This Discovery , as we said before , was first made by MILTON in his Iconoclastes . But Dr. GILL affirms , That his Patient HENRY HILL the Printer said it was put in by a Contrivance of MILTON , who catching his Friend Mr. Du GARD printing an Edition of Icon Basilike , got his Pardon by BRADSHAW's Interest , on Condition he would insert PAMELA's Prayer to bring Discredit on the Book and the Author of it . I wonder at the Easiness of Dr. GILL and Dr. BERNARD to believe so gross a Fable , when it does not appear that Du GARD , who was Printer to the Parliament , ever printed this Book , and that the Prayer is in the second Edition publish'd by Mr. ROYSTON , whose Evidence is alledg'd to prove the Genuinness of the Book . And if the King's Friends thought it not his own , what made them print it in the first Impression of his Works in Folio , by ROYSTON in 62 , when MILTON could not tamper with the Press ? Or why did they let it pass in the last Impression in Folio by Mr. CHISWEL in the Year 86 , when all the World knew that it was long before expos'd in Iconoclastes ? After this I need not go about to shew that Dr. GILL had no Reason for the great Opinion he entertain'd of HENRY HILL , and how little he consulted his own Reputation by asserting that no Man was better vers'd in the secret History of those times ; that he was intrusted with Intrigues by the great ones of that Government , who , as all the World knows , manag'd their Affairs after another rate . Nor will I insist upon his turning Papist in King JAMES's time to becom his Printer , as he was OLIVER's before , or any other Circumstance to lessen his Credit , since it appears that what he averr'd is inconsistent with Matter of Fact , Mr. ROYSTON , and not Du GARD , having publish'd the Celebrated Prayer which I add in this Place laid Parallel with the Original . The Prayer of King CHARLES , stil'd A Prayer in Time of Captivity , Printed in pag. 94. of his Works , 1686 ; and also in Icon Basilike . O Powerful and Eternal God , to whom nothing is so great that it may resist , or so small that it is contemn'd , look upon my Misery with thine Eye of Mercy , and let thine infinite Power vouchsafe to limit out som proportion of deliverance unto me , as to thee shall seem most convenient . Let not Injury , O Lord , triumph over me , and let my Fault by thy Hand be corrected ; and make not my unjust Enemies the Ministers of thy Iustice. But yet , my God , if in thy Wisdom this be the aptest Chastisement for my unexcusable Transgressions , if this ungrateful Bondage be sittest for my over-high Desires , if the Pride of my ( not-enough humble ) Heart be thus to be broken , O Lord , I yield unto thy Will , and cheerfully embrace what Sorrow thou wilt have me suffer ; only thus much let me crave of thee ( let my Craving , O Lord be accepted of , since it even proceeds from thee ) that by thy Goodness , which is thy self , thou wilt suffer some Beam of thy Majesty so to shine in my Mind , that I , who in my greatest Afflictions acknowledg it my noblest Title to be thy Creature , may still depend considently on thee : Let Calamity be the Exercise , but not the Overthrow of my Virtue . O let not their prevailing Power be to my Destruction ; and if it be thy Will that they more and more vex me with Punishment , yet , O Lord , never let their Wickedness have such a Hand , but that I may still carry a pure Mind and sledfast Resolution ever to serve thee without Fear or Presumtion , yet with that hum-Confidence which may best please thee ; so that at the last I may com to thy Eternal Kingdom , through the Merits of thy Son , our alone Savior , JESUS CHRIST . Amen . The PRAYER of PAMELA ( to a Heathen Deity ) In Pembroke's Arcadia , pag. 248 , 1674. O All-seeing Light , and Eternal Life of all things , to whom nothing is either so great that it may resist , or so small that it is contemn'd , look upon my Misery with thine Ey of Mercy , and let thine infinite Power vouchsafe to limit out som Proportion of Deliverance unto me , as to thee shall seem most convenient . Let not Injury , O Lord , triumph over me , and let my Faults by thy Hand be corrected , and make not mine unjust Enemy the Minister of thy Justice . But yet , my God , if in thy Wisdom this be the aptest Chastisement for my unexcusable Folly , if this low Bondage be fittest for my over-high Desires , if the Pride of my not-enough humble Heart be thus to be broken , O Lord , I yield unto thy Will , and joyfully embrace what Sorrow thou wilt have me suffer ; only thus much let me crave of thee ( let my Craving , O Lord , be accepted of thee , since even that proceeds from thee ) let me crave even by the noblest Title which in my greatest Affliction I may give my self , that I am thy Creature , and by thy Goodness , which is thy self , that thou wilt suffer som Beams of thy Majesty to shine into my Mind , that it may still depend confidently on thee . Let Calamity be the Exercise , but not the overthrow of my Virtue ; Let their Power prevail , but prevail not to Destruction ; Let my Greatness be their Prey : Let my Pain be the Sweetness of their Revenge ; let them ( if so it seem good unto thee ) vex me with more and more Punishment ; But , O Lord , let never their Wickedness have such a Hand , but that I may carry a pure Mind in a pure Body ; and pausing a while ; and O most gracious Lord , said she , whatever becomes of me , preserve the Virtuous MUSIDORUS . CONCLUSION . I HOPE by this time I have satisfy'd Mr. BLACKHALL , since I have not only laid together the first Testimonies concerning this Matter , but also answer'd the Exceptions that were made to those Testimonies , and disprov'd the fresh Evidence which was produc'd no the behalf of Icon Basilike . But if he 's offended at my Performance he may thank himself ; seeing without his causeless Provocation I had never written a Word more on this Subject , as I shall not do hereafter , unless for as justifiable a Reason : For notwithstanding I may not answer every Scribler , yet I 'll be misrepresented and abus'd by no body worth my notice . INDEED Mr. BLACKHALL is not the first who has occasion'd Controversies by a Thirtieth of Ianuary Segmon . Every body knows how much the Observation of that Day was abus'd in the two last Reigns by servil Flatterers , who , not content to run shameful Parallels between the Sufferings of our Savior and the King ( wherein the latter was often made to exceed ) they taught the People the ridiculous Doctrin of Passive Obedience , as they allow'd the Prince an Unlimited and Despotic Power . This render'd those Persons justly odious to the Nation , and made sober Men frequently wish that such an Opportunity of doing Mischief might be taken away from those who fail'd not to improve it to the utmost . It was likewise observ'd how much these Sermons contributed to raise Animosities and Feuds in the Kingdom , and to continue the fatal Distinctions of Names and Parties , which every good Man should desire might be abolish'd , or bury'd in eternal Oblivion . Besides that for many weighty Reasons such Days ought not to be perpetuated , or otherwise in a little time ours will be as full as the Roman Calendar : wherfore I readily approve of the learned Bishop of Salisbury's Opinion , That our Deliverances should wear out the Memory of such tragical Accidents , which no body pretends to justify ; and indeed I think it very reasonable ( if our Legislators be of the same Opinion ) that the Commemoration of his present Majesty's Landing to deliver us from Slavery on the Fifth of November , should hereafter take place of the Thirtieth of Ianuary . Other Holydays have bin recommended to a constant Observation , tho' they are since grown into disuse , or are legally abolish'd , which the best Friends of the Clergy desire may be the Fate of that Day out of their respect to the Church : For these Sermons do constantly put the People in mind of that Set of Men who preach'd 'em out of their Liberties in former times ; and the honest Clergy themselves are still under an unhappy Necessity of saying many things , that ( let 'em think what they will ) are not extremely pleasing to the Body of the Nation . The Descendants of those concern'd in that Act , and many of 'em far from approving it , conceive themselves unkindly us'd in most of those Discourses ; nor are the Posterity of the greatest Royalists in a better Condition , if that be a National Guilt that 's never to be expiated , tho' neither they nor their Ancestors consented to it ; to say nothing of the frequent Intermarriages and other Tyes between both the Parties . IF the Extravagancies of those Sermons had terminated with the late Reign , few People , perhaps , would trouble themselves now about what 's past , unless constrain'd to it by som officious Chaplain : But they cannot endure to hear the Members of the Parliament of 40 so infamously branded , considering how lately they were oblig'd themselves to assert their Laws and Liberties against the Martyrs Son , who violated and broke them at his Pleasure : And in this Sense many were of Opinion that King CHARLES's Blood lay heavy on the Nation , which made them for the ease of the same to shake off the Burden of King JAMES . SOM , who otherwise Honor the Memory of King CHARLES the First , are angry to hear him , in Mr. BLACKHALL's Language , call'd the best of Kings , and the best of Men ; when they consider especially , that the Apostles were Men , and that several Persons among the Greek and Roman Heathens , did infinitly excel him in all Moral and Heroic Virtues . As for Princes , if good Manners could not make Mr. BLACKHALL except the present King , Justice at least might well oblige him to do it . King WILLIAM has never dispens'd with express Laws in favor of Popish Recusants . He never protected any of his Chaplains against the Parliament for preaching up Arbitrary Power . He never requir'd Soldiers to be try'd by Martial Law in time of Peace ; nor levy'd Loans or Ship mony contrary to Law , much less imprison'd , fin'd or banish'd such as refus'd to pay those illegal Taxes . He does not countenance any SIBTHORPS , MANWARINGS , or MOUNTAGUES to teach his Subjects Non-Resistance , or to compliment himself with Arbitrary Power . He is so far from sending for Foren Troops to enslave the Nation , that he readily sent those away which he kept here by Law , as soon as he understood the Kingdom had no further need of their Service . He does not use to imprison Members of the House of Commons for using that Freedom of Debate which is Essential to their Constitution . He never threaten'd to betake himself to other Councils than his Parliament ( as CHARLES the First did ) saying that Parliaments were in his Power , and that he might grow out of Love with them . Nor is it known that he went into the House of Commons to demand any of their Members ; no more than he has seiz'd the Customs without any Act to impower him . He never promis'd ( as King CHARLES did in a Letter to his Queen ) that he would take away all the Penal Laws against Roman Catholicks as soon as he should be able , nor any thing else of this nature : For these are only a few Instances , not to blacken that Prince , but to shew how little som sort of People seem to value his present Majesty for generously restoring the Constitution , and for so willingly passing many excellent Laws for enlarging or securing the Liberty of his Subjects ; as well as for always paying such a Deference to Parliaments , which he not only assembles willingly , but likewise , according to ancient Custom , annually . In short , if King CHARLES the First was the best of Kings , the late King JAMES is not half so bad as I think him : Nor is there any Doubt , if a second Restoration ( which God and all Freemen forbid ) should ever happen , but that the Abdication-Day would be appointed as a perpetual Fast. What Mr. BLACKHALL thinks of dispensing with the Laws and acting without , or contrary to them , we may guess , when he says , That King CHARLES's greatest Enemies could not charge him with any Vice or Immorality ; as if only Whoring , Drinking , or Swearing were immoral Practices . SINCE this King ( who truly was not the worst ) must needs be counted the best of Men , I do not much wonder that Mr. LONG of Exeter was for having som Portions of his pretended Book read in the Church for the further enlightning of our Understanding : Nor that Dr. PERINCHIFF should tell us in his Life how som purchas'd Chips of the Block on which he was beheaded , and Parcels of the Sands discolor'd with his Blood , as also som of his Hair , Hoping , continues he , they would be a means of Cure for that Disease , which our English Kings , through the Indulgence of kind Heaven , by their Touch did usually heal : And it was reported that these Reliques , experienc'd , fail'd not of the Effect . Now who can laugh at the Popish Legends , and be serious when he reads this Passage ? Wheras , if there was ●ver any Power in England of curing the King 's Evil , it was plainly lodg'd in the People . BEFORE I conclude , I must remark , that tho his pretended Friends were so ready to father such Books on CHARLES the First wherein he had no Hand , yet they industriously left out of his Works a Letter to Pope GREGORY XV , whereof I can prove him as evidently to be the Author as CICERO or VIRGIL may be entitul'd to the Philippicks and the Aeneids . There is an interpolated Copy of it in the first Volum of RUSHWORTH's Collections : It is rightly inserted in the Quarto Edition of a Book call'd Cabala , or Mysteries of State : It is also in the Italian Mercury of VITTORIO SIRI : in Du CHESNE's French History of England , Scotland and Ireland : and in several Spanish and Italian Authors . Pope URBAN VIII mentions it in the Letter which he likewise sent this Prince , with another to his Father King JAMES ; both which may be read in RUSHWORTH's Collections . Now was not the omitting of this Letter a notorious Fraud , since that it alone , with those Letters which the Parliament publish'd to disgrace him , and a few Pieces besides , make up all his genuin Writings ; For as to those Messages , Propositions , Declarations , Treaties , and other public Papers , which fill that bulky Folio they call his Works , whoever takes them to be his , is likewise capable of believing he was the true Author of Icon Basilike . THIS is all I had to write concerning this famous Book , not to reflect on the Memory of CHARLES the First , but in my own Vindication ; being a Liberty not deny'd me by Equity or Law , and which , if I neglected to improve , I should be more unjust to my self than my Adversaries , whose Malice I shall readily forget , and heartily pray God to forgive . FINIS . Notes, typically marginal, from the original text Notes for div A62841-e1110 Joh. 8. 5. * Dicit Augustinus ( de Consensu Evangel . l. 1. c. 7. ) quod ipse Dominus ni●il scripserit , ut aliis de illo scribentibus necesse sit credere . † Salvator nullum volumen doctrinae s●ae proproprium dereliquit , quod in plerisque ; Apochryphorum deliramenta confingunt . Hieronym . in Commentar . ad Ezechielis , cap. 44. Notes for div A62841-e1410 * Origen . contr . Cels. l. 5. * Stromat . l. 2. & 5. Contra Cel● . l. 1. de Princip . l. 3. * Advers . Haeres . l. 4. c. 3 ▪ Stromat . l. 1. 2. 4. 6. princip . l. 1. c. 3. l. 2. c. 1. Homil. 10. in Hos. & 〈◊〉 pa●sim . † L. 1. contr . Haeres . Euseb. Hist. Eccles. l ▪ 4. c. 14. Phot. 〈◊〉 126. * Contra Haeres . l ▪ 3. c. 3. Stromat . l ▪ 1 , 4 ▪ 5 , 6. De Princip . l. 2. Hist. Eccles. l. 3. c. 16 , 36. l. 4. c. 22 , 23. † Contra Haeres . l. 5. c. 28. Hist. Eccles. l. 2. c. 26. * Hom●l . 6. in Luc. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ep. ad Ephes. Luc. 1. 1 , 2 , 3. * 〈…〉 personas Evangel●i . 〈◊〉 Haeres . l. 3. 11. Ezek. 6 , 6 , 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hist. Eccles. l. 3. c. 3. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 c. 25. * Let the third and twenty first Chapters of the Ecclesiastical History of Eusebius be consulted , with what St. Ierome has written on the same Subject . 〈…〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen . l. 2 contra Ce●● . † Solius hilii p●tatis testamentum non potuisse corrumpi ; solum non habere aliqu●d quod in se debea● imp obari : p●aesertim q●o● n●c ab ipso scriptum constat , nec ab ejus apostolis : sed lonpo post tem●●●e à quib●idam ince●ti nominis viris , qui , ne 〈◊〉 non 〈…〉 scribent●bus qu●● 〈…〉 Apos●olo●um nomina , partim eo●●m qu● 〈…〉 Scriptorum suorum 〈…〉 , a●●eve●anies ●ecundum ●os se scripsisse quae sc ipserint . Quo magis mihi videntur injuria gravi affe●●sse discipulos Christi , quia quae dissona iidem & repugnantia sibi scriberen● . ea referrent ad ipsos , & secundum eos hae● scribere se promitterentur Evangelia , quae tantis ●int reserta erro●ibus , tantis contrarietatibus narrationum simul a●●●ntentiarum , ut nec sibi pro●sas , necinter se conveniant . Quid ergo aliud est quam calumnia●i bonos , & Christi Discipulorum conco●dem c●tum in crimen devocare discordi●● . Augustin . contra Faust. l. 32. c. 2. * Multa à majoribus vestris eloquiis Domini nostri in●erta verba sunt , quae 〈◊〉 signata ipsius cum ●jus f●de non congr●unt 〈◊〉 sertim quia , ut jam saepe pr●batum à nobis 〈◊〉 nec ab ipso haec sunt , 〈…〉 sed mu●●a post 〈…〉 quibus , & ipsis inter 〈…〉 judaeis , per sama● 〈…〉 Qui tamen omnia eadem in Apostolo●um Domini conserentes nomina , vel ●orum qui secu●i Apostolos viderentur , errores ac mendacia sua secundum eos ●escripsisse mentiti sunt . Augustin . ibid. l. 33. c. 3. * Latitabant usque ad recentiora illa , seu Traj●ni , seu e●iam fortasse ●●driani tempora , in privata●um ecclesir●m , seu e●iam hominum S●r●niis scripta illa Canonica , nè ad Ecclesiae Catholi●● notitiam perveni●ent . Aut si in publicu●●ortasse p●odi●●sent , adhac tamen tanta Scripto●●m Apo●●yphorum , Pseudepig●aphoru●●●e turba obru● bantu● , ut ab iis internosci non possent , quin novo opus esset examine , novoque Tef●●monio . Et ab illo novo testimonio , q●o ●actum est ut ab Apocryphis falsoque Apostolorum nomine insigni●is Scripta eorum genuina dist●●guerentu● , pendet omnis iila quam deinceps ob●●ne●an● , & quam hodieque obtinent in Eccl●sia Catholica Scripta vera Apostolica , Auto●i●as . Atqui recen●●or ill● Canonis attestatio iisde●● erat incommodis obnoxia quibus & nost●●e 〈◊〉 , quos vid●t lren●●●● audivi●que , Traditiones ; erat enim illa tanto intervallo ab origine remota , nec plurium esse poterat quam eorum qui etiam remotiora illa tempora attigerant . Atquì certè ante illam Epocham , quam dixi Trajani , nondum constitutus est libro●um Sacrorum Canon , nec receptus aliquis in Ecclesia Catholica lib●orum cutus numerus , quos deind● adhibere oportuerit in sacri● fidei causis dijudicandis , ne● rejecti Haereticorum Pseudepigraphi , monitive ●idel●s , ut ab eorum usu deinde caverent . Si● autem vera Apostolorum Scripta cum Apochryp●●● in iisdem Volaminibus compingi solebant , ut nulla pro●sus no●a aut censura ●cclesiae publica constaret q●●a quibus essent antefetenda . Habemus hodi●que horum tem●orum Scriptores Ecclesiasticos luculentissimos Clementem Roman●m , B●rnabum , Hermam , ●gnatium , Polycarpum , qui hoc nimirum scrip●●●t , quo illos nominavi ordine , omnes reliquis ●●●●i Test 〈◊〉 . Sc●iptis ( exceptis Judae , & J●annis utriusque ) 〈◊〉 At novi Testamenti in H●●ma ne qu●dem unum locum inveneris . Apud reliquos nè unum quidem Evangelistam nomine suo compellatum . Et ●i quos loeos fo●●è proserant quibus similia i● nostris leguntur ●vangeliis ; ita tame● ill●s mutatos ut plurimum interpolatosque reperies , ut seiri nequeat an è nost●is illos , an ex aliis produxe●int Apocryphis Evangeliis . Sed & Apocrypha adhibent iidem aliquoties , quae 〈◊〉 est in ho●iernis non hab●i Evange●●i . Vt inde con●●et nullum adhue inter Apocryp●●os Canonicósque novi Testamenti libros constitutum esse ab Ecclesia discrimen , praesertim si & illa quoque accedat observatio quod censuram nullam Apocryphis adjungant ; ●ed nec aliam aliquam notam unde possit lector colligere minus illos Apocryphis tribuisse , quam veris tribuerint Evangeliis . Inde prona est suspicio siqua fortè lo●a produxerint cum nostris consentientia , nullo ●amen certo id factum esse consilio , quo cons●itutum fuerat res dubias è Canonicis esse confirmandas ; fierique adeo posse ut & illa similia ex aliis tamen , quam quae habemus , deprom●a fuerint Evangelii● ▪ Sed quid ego libros memo em minin è Canonicos ? Nè quidem è Cano●● is 〈…〉 constat Ecclesiae inpotu●s●e Evangeli● , atque Ecclesiasticis in usu ●uisse vulgari . Non ●olent ill●us aevi Scriptores ●ovi Test●menti locis Scripta sua velut opere 〈…〉 , qui tamen recentiorum mos est , qui & suus erat in illis quas agnoscebant ipsi Scriptu●is : Veteris enim Testamen●i libros proferunt saepissimè , pro●●● i procul●ubio & no●i Testamenti Scripta , si & illa 〈◊〉 in Canonem recepta . Essatum Domini nostri profort Sanctus Paulus , Act. 20. 35 〈◊〉 ▪ Scripto al●quo produxit , non 〈…〉 Evangelio . Sic lat●●rant in 〈◊〉 ●●rrarum angulis . in quibus Scripta fuera●● , Evang●lio , ut ne quidem re●cive●int recentiores Evangeli● quid scripsis sent de i●●dem rebu● antiqu●o●●s Aliter foret ne tot essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae ferè à prima usque Canonis constitutione Eruditorum H●minum ingenia exercuerint . Ce●●è Sanctus Lucas si Genealogiam illam Domini in Matthaeo vidisset , non alia● ipse , nihilque fe●è habentem communè , produxisset , nè quidem minima consilii tam diversi edita ratione . Et cum novae Scriptionis edit in praesatione causam , quod ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 narrationibus adjutus eam fue●it aggressus , id planè innuit desti●utos hoc subsidio suisse visorum à se Evangeliorum auctores , ita nimirum non fuisse ipso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut nè quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum cura aliqua & se sulitate consuluerínt , vacil●are proinde meritó ●ue dubiam eorum fuisse fidem ; ut planè alios fuisse necesse sit Evang●licae H●storiae Scritores a Lu●● visos , à nostris , quos habemus , Evangelistis . Dissert . 1. in Iren. 99. 38 , 39. Act. 20. 35. Notes for div A62841-e5410 * De Baptismo , c. 17. etiam Hiero●ym . in Catalogo Scriptor . Eccles. * P. 380. 
A65266	----	Regicidium Judaicum, or, A discourse about the Jewes crucifying Christ their king with an appendix, or supplement, upon the late murder of ovr blessed soveraigne Charles the first / delivered in a sermon at the Hague ... by Richard Watson ... Watson, Richard, 1612-1685. This text is an enriched version of the TCP digital transcription A65266 of text R31816 in the English Short Title Catalog (Wing W1093). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 70 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A65266 Wing W1093 ESTC R31816 12263939 ocm 12263939 57920 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65266) Transcribed from: (Early English Books Online ; image set 57920) Images scanned from microfilm: (Early English books, 1641-1700 ; 1516:1) Regicidium Judaicum, or, A discourse about the Jewes crucifying Christ their king with an appendix, or supplement, upon the late murder of ovr blessed soveraigne Charles the first / delivered in a sermon at the Hague ... by Richard Watson ... Watson, Richard, 1612-1685. [2], 27 p. Printed by Samuel Broun ..., Hage : M.DC.XLIX [1649] Appendix lacking in all copies available for photographing. Reproduction of original in the Union Theological Seminary Library, New York. eng Jesus Christ -- Trial -- Sermons. Sermons, English -- 17th century. A65266 R31816 (Wing W1093). civilwar no Regicidium Judaicum or A discourse, about the Jewes crucifying Christ, their king. With an appendix, or supplement, upon the late murder. of Watson, Richard 1649 13001 2 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion REGICIDIVM JVDAICVM OR A Discourse , about the Jewes crucifying Christ , their King . WITH An Appendix , or supplement , upon the late murder . OF OVR BLESSED SOVERAIGNE CHARLES THE FIRST Delivered in a Sermon at the HAGVE before His Majestie of GREAT BRITAINE &c. & His ROYAL SISTER , Her HIGNESSE , the PRINCESSE of ORANGE . BY RICHARD WATSON , Chaplaine to the Rt. Honorable the LORD HOPTON . Agnom rejecerunt , Vulpem elegerunt . Cassiodor : HAGE : Printed by SAMUELL BROUN English Bookeseller , Dwelling in the Achter-om at the Signe of the English Printing house . Anno M. D.C.XLIX . To the Rt. Honoble : the LORD HOPTON , BARON OF STRATON &c. One of the Lords of His Majesties most Honourable Privie Councel . MY LORD : Had not my known obligations cōmanded my praesent addresse unto your Lordp. ( to whose bountie for diverse yeares past , & still , I owe as well my being , as some benefit by those intervalls of studie wich our persecuted condition will admit ) the subject of this Discourse , which I publish , would have pointed out your patronage to my thoughts , who have hitherto been such an eminent Assertour of Christianitie by your life , & of Monarchie by your Sword . What defects are in it , too late seeke your name for their cover , having allreadie run their hazard of censure from them , whose judgement I chieflie reverence , & whose sole displeasure I feare . If it may be own'd by your Lordp. as the least title of my dutie discharged , & by your honour cōmended to any future opinion of my disavowing to the vvorld all old or new rebellion & Judaisme , I have the end of my vvishes , & farther incouragement to expresse my selfe : MY LORD Yo Lordships most gratefull & obsequious servant RICHARD WATSON . St. John 19. ch. vers. 14. & 15. And he sayth unto the Iewes , Behold your King . But they cryed out . Away with him , away with him , crucifie him . Pilate sayth unto them , Shall I crucifie your King ? the chiefe Priestes answered , We have no King but Caesar . WEre not my text Scripture , I should apologize for assuming such a sad subject , the sound of which words must needes turne that strong current of griefe upon your eares , which hath allreadie for divérse weekes stream'd forth abundantlie from your eyes . And though it be , were not this a weeke where in we 're every day obligd , as well by Christian dutie as command of the Church , preaching or praying , mournfullie to commemorate the sufferings of our Saviour , and , like loyal subjects ; make some sparkes of our old allegeance rise out of those ashes which we cast on our heads upon the forowfull remembrance of so unjust a judgement pronuunc'd and executed upon so just a King ; I should mine owne selfe checke my imprudence , and prevent your censure of my importunitie in this choyce . But the whole Gospell for the day ( which I presume you observed ) was no other then St. Matthew's long narrative of the Jewes malicious proceedings against Christ , & my text but a part of the same in St. John , with Pilates expresse declaring him to be their King . Indeed the name of this day , which is Palme Sunday , speakes songs & prayses , victories and trophies , Rami palmarum laudes sunt , significantes victoriam , sayth St. Austin : But the service of the day speakes sorowes and sufferings , betraying and murdering , Holie Church not thinking worth her practical record their slight Hosannas , their high way blessings upon the Sonne of David , who within few dayes after could silentlie heare those Anathema maranatha's , those judicial blasphemies against the Sonne of God . Not deigning to preserve , for sacred reliques , those cast rags , the garments I meane the multitude this day spread in his way to the Citie , whose persons and lives ought in conscience & dutie t' have obstructed his Fridays passage to the crosse . The next Sunday , the solemnitie for the Resurrection of Christ , it will be mors in victoria , death swallow'd in victorie , but this day , the first of Hebdomada Magna , the great weeke , appointed for us to meditate on his passion , it is victoria in morte , the palme turn'd into cypresse , victorie drown'd in a deluge of bloud , overwhelmed with the crueltie of death . It should seeme Pilate , whether upon some touch he had in his conscience , with a partial illumination of Gods spirit ; or upon the circumstantial accomplishment of many know'n predictions of the Prophets , or upon the grandure of our Saviours speach , & more then humane Majestie in his countenance ; he collected that , which St. Chrysostom calls megálen sypónoian , a great suspicion of some what more then ordinarie in his person ; Or whether scared by his wifes dreame , and disswaded from the businesse by her counsel ; Or whether the principles of moral honestie prevailed with him to resolve against the condemnation of innocencie , and instrumental completing the malice of the Jewes ; 't is notoriouslie evident what shifts he used , what pretenses he fram'd , either to retract them from their madnesse , or withdrawe himselfe from any interest in the murder . The first instance here of may be his transmitting the processe from his owne Court to the Sanhedrim of the Jewes . Take ye him , and judge him according to your Law . St. Iohn 18. 31. Quae non sunt verbae concedentis , sed horrentis crimen , sayth Cajetan , which are not words of concession , but detestation of the fact , aphosimenou sayth St. Chrysostom . But this they put off with a non licet , It is not lawfull for us to put any man to death , either because the Romans had forbid them the legal cognizance of all capital causes , which Maldonat sayth is the opinion of the most : or as some lay to their charge , though they might stone , or strangle , or burne , crucifie they could not , and none but that would satiate their malice , because the most ignominious way of execution , and as good not all , as not wholelie to their purpose , as they expresse it indefinitelie , with out any limitation . 'T is not lawfull for us to put any man to death . A second instance of Pilates aversion may be the advantage he toke of a custome they had to free a malefactour at this time , and so none fitter then he , who , were his person as bad as their malicious charges would make him , must be least guiltie by his office or dignitie , in all reason and justice most capable of their favour which made him use ( at least in our Evangelists storie ) the Royal title in his quaestion , and say , Shall I release unto you not Christ , or him who , you say , makes himselfe to be the Sonne of God , but your Soveraigne ? Iudaeorum Regem , tht King of the Iewes , vers. the 39. of that chapter . And here their non licet could not passe for an answer , for all though is was not indeed lawfull for them to put at least this man to death ; it was not onelie law , but conscience , and dutie , and allegeance , to save his life and restore him to his libertie . But here comes in their clamour and crie , for feare the Judge should be deafe at such a senselesse demand , Non hunc sed Barabbam , they all cried , Not this man , but Barabbas . Theeves and robbers , villaines and murderers , sett whom they will at libertie but the King , Non hunc sed Barabbam , we will not save him but Barabbas . The third and last experiment we have of Pilate , may be draw'n out of the words of my text . Behold your King , this he thought might move their compassion . Shall I crucifie your King ? this he hop'd would confound them with shame . But they have impatience where with to turne off their pitie , they 'll take no thought to what passe they brought him . Away with him , away with him , and a false colour they have readie at hand to cover their shame Habemus Caesarem , they good men have Caesar for their King . My text divides it selfe into foure parts . I. First here 's Pilate , a heathen Judges ingenuous profession of Christs Regalitie , his Kinglie dominion over the people of the Jewes , Ecce Rexvester , behold your King . II. Secondlie , Their impatient aversion from acknowledging such his supremacie of power . Away with him , away with him , crucifie him . III. Thirdlie Pilates profession resum'd , and fram'd into a strong argument for the freedome and indemnitie of Christ . Crucifigam Regem ! Shall I crucifie your King ? which quaestion , the knowe , implies a negation , and the enthymem 's this . He is your King , therefore , non crucifigam , I must not crucifie him . IV. Fourthlie , and lastlie . The chiefe Priests cunning evasion , and apologie for the Jewes rejection of Christ . Mistake not us , nor the good people we countenance , whose thoughts are not set upon murdering their King , Habemus Caesarem , We have Caesar , who may be well assured of all fidelitie and loyaltie from us , we must heare of no other , alium non habemus , we have no King but Caesar . These be the parts . Before we enter upon the handling of which , Let us pray for Christs Holie Catholique Church , &c. And he sayth unto the Iewes , Behold your King . THis He in my text is that Pilate you meet with every day in your Creed , infamous there for the worst of his acts , his condemnation of Christ , recorded here for the best of his words , his publike profession to the Jewes that he was their King . Christi nomen & regnum ubique porrigitur , sayth Tertullian . As the name , so the regalitie of Christ is held forth every where to the world . In the Prophets predictions , such as that of Micah the 5. of his prophecie and 2. But thou Beth-leem Ephratah though thou be litle among the thousands of Iudah , yet out of thee shall he come forth unto me that is to be ruler in Israel . In the Wisemens search and inquisition at his birth St. Matt. 2. Where is he that is borne King of the Iewes ? In his owne administration and spiritual exercises of his power , as when he rebuked the windes and the water , and they obeyd him St. Luk. 8. In several intimations by his words . In this place is one greater then the Temple . The son of man is Lord even of the Sabbath . St. Matth. 12. In his silent acception of the acclamations and worship from the people , whose mouths were full with Rex Iudaeorum , Rex Indaeorum . This is he that hath been the desire of Nations , this the expectation of the people , the King of the Iewes . The summe and fullest period of which was the strange ecstatike reverence was given him at his entrance this day into the Cittie , by spreading of garments , cutting downe of boughes , and crying Hosanna to the Sonne of David , which is Free us , or save us we beseech thee , a speach never used but in their feast of tabernacles , being there a piece of their publike service , a part of the peoples responsals to the Priest . So that he which had conversed with the Jewes , and heard at least , if not read , the writings of their Prophets ; He that knew what paines the Wisemen tooke to adore , & doe him fealtie in his cradle ; He that saw the miracles he wrought , & heard the strange language that he spake ; He , whose eyes , and eares were this day filled full with the accomplishment of that Prophetike exhortation in Zacharie . Rejoyce greatlie ô daughter of Zion , shout ô daughter of Hierusalem , ( for never was joy so highlie expressed , never before this was Hosanna known to be turn'd into a shout ) Ecce Rex , behold thy King , cometh unto thee lowlie , and riding upon an asse , the very same language with this dayes historie in the Gospell , He I say that had all these inducements to beleeve , had reason to taxe the incredulitie of the Jewes , and allay their crueltie by pointing at their Soveraigne . Ecce Rex , Behold your King . In the foregoing chapter Pilate , at his entrance , into the Judgement Hall , so dissembled his inclination to beleeve , that Origen puts to peradventure his quaestion , Art thou the King of the Iewes ? deridens , aut dubitans , that he ask'd it in derision , or doubt . And , upon our Saviours replie , Sayst thou this of thy selfe , or did others tell it thee , so loth he seemd to be taken for a Christian , that he would not owne the remote alliance of a Jew . But when he saw the malice of the Priestes delude his cunning and assaile his conscience ; when the importunitie of the peoples clamours was likelie as well to violate his fayth , as ravish his justice , then he doubted about nothing but his honour , a Christian he was , pre conscientia Christianus Tertullian calls him , but he would with all continue Praesident in Jurie , God and Caesar must be content with a joynt interest in his service , Convictus ille , imò & confessus , nec tamen professus , sayth one , Convinc'd he is , and confession he makes , though he becomes no profess'd Christian , what he thinketh not good to assume to himselfe ( in all likelihood onelie for feare of Caesars displeasure ) he presseth very hard upon the Jewes , Ecce Rex , Behold your King . But this Ecce here seemes not onelie to hold forth Pilates fayth , but to guide the Jewes to a sad object , worth their commiseration and pitie . At the 5. verse of this chapter , when , to avoyd greater mischiefe , Pilate had taken Jesus , and scourg'd him ; When with platted thornes , and purple robe the souldiers had crowned Jesus , and arrayd him ; When with their Ave Rex , Haile ô King , they had in scorne derided and mock'd him ; ' anosíos catechismenon ' aphoretos ' exybrismenon , sayth St. Chrysostom , thus undesetvedlie chastis'd , thus unsufferablie reviled , he brings him forth as a fit object for humane compassion , and sayth no more but Ecce homo , Behold the man . Behold and see , whether this be not he , whom your owne Prophet Isaiah speakes of , despised and rejected of men , a man of sorrowes and acquainted with griefe ; Whether it be not he that is wounded for your transgressiont , he that is bruised for your iniquities ; Whether upon him be not the chastisement of your peace , & whether by these stripes ye may not be healed But when he saw those sharpe thornes that pierc'd his head could not pricke them at the heart ; When he saw those stripes , which had ploughed up and made long furrowes in his backe , could by no meanes breake the drie barren ground in their breasts ; When no argument draw'n from such a spectacle of humane miserie could move them ; He becomes , as he thinkes ; imperious in his Rhetoricke , hopes the name of Majestie will awe them ; that they , who would take no pitie on him as man , will recollect themselves and reverence him as their Soveraigne , Ecce Rex , Behold your King . But they , who once have burst the chaines of humane Societie , will breake the bonds of Soveraigntie asunder , and cast away their cords from them ; They , who have forgoten to be men , to be mercifull one to another in love , will scarce bethinke themselves to be subjects , to be obedient all to any one in dutie . When Seneca had defined crueltie to be a certaine fiercenesse of the mind in exacting of punishment , he discovered a generation of bloudie men that could not be compriz'd in this definition , such as , no fault nor injurie preceding , can be sayd neither to punish nor revenge , but qui occidendi causa occidunt , kill merelie because they will kill , nec interficere contenti saeviunt , nor are they content to kill onelie , but torment too , and rage in the maner of their murder . And he knowes not what to style these mens distemper but a brutish savagenesse , a raving madnesse , both implying their incapacitie of doing , or hearing any thing that is reason , so that Ecce homo and Ecce Rex to tell them of man or King , to use any rational argument to appease them , is to take a lambe from a lions mouth , to divert an evening wolfe from her prey , it heightens their rage , it inflames their furie , impatient they are of hearing any thing that tends to that purpose , nothing then but Tolle , Crucifige , Away with him ; Away with him , crucifie him . And this leades me to my second part , the Jewes aversion from acknowledging Christ's supremacie of power , aggravated first by the violence of their passion , Clamabant , They cried . Secondlie by their vehement iterated expression , Tolle , Tolle , Away with him , Away with him . Thirdlie by the crueltie of their tumultuarie condemnation , Crucifige , Crucifie him . Aut ignorantia nos rerum aut insolentia iracundos facit , sayd the Stoike . 'T is either ignorance or insolence ( which in his sense is somewhat hapening beyond expectation , or out of course ) that is the cause of our anger and furie . Either of which , though it can not fullie excuse the excesse of our passion , may abate somewhat the delinquencie of such acts as very naturallie issue from the extremitie of the same . To pleade either in behalfe of the Jewes were to denie that their fathers had a cloud by day , and a pillar of fire by night to conduct them . Habent Mosen & Prophetas ; They have Moses and the Prophets , and they shewed before of the coming of the just one , St. Steven tells them Act. 7. I shall not stand to reproach them with those glorious beames of the sun of righteousnesse , which will they , nill they , stroke themselves into the eyes of the Jewes , to which the Wisemens starre in the East was but a sparkle , & the light that encircled the shepheards but a shadow . The know'n accomplishment of the promise in Genesis , That when the Scepter departed from Iudah should Shilo come , evidenc'd First in Herod the Idumaean , who was no native , but a proselyte to the Jewes , who transmitted the Scepter to his sonne Archilaus , and he to Antipas who had a foreigner for his mother , giving them , that minded it assurance of the thing , might very well put them upon search after the person , and if our Saviours promise were valide in the 7. of St. Matthew , Seeke and ye shall finde , ( which Tertullian sayth , with the rest of that nature , was in this case directlie intended to the Jewes ) that search would have ended no otherwhere then in the cleare discoverie of Christ . But they were Rebelles lumini , as Iob speakes , Rebells against the light in a proper sense , for when this light , that was the Sunne of righteousnesse , the King of the Jewes , was come into the world , they loved darkenesse rather then light . This darkenesse some of them loved in Herod , whom they would needes in flaterie make that Anoynted of God , & instead of Christians were called Herodians . This darkenesse others of them loved in the Serpent whom they commemorate as the founder of knowledge of good & evill , whose power and Majestie they say was lifted up in the brasen image by Moses in the wildernesse , and in the sonne of man by that paterne , as himselfe professeth in the 3. of St. Iohn , the likenesse whereof Tertullian sayth , they us'd in their sacrilegious mysteries , preferring the Devill himselfe before Christ , and from thence were called Ophitae . Thus like sillie children , they chang'd the bread that came downe from heaven for a stone , and the fish that their father gave them for a Serpent . St. Paul indeed in the 3. of the Acts notes that they and their rulers did out of ignorance crucifie Christ . And Christ on his crosse pray'd , Father forgive them , for they know not what they doe . But it may be sayd , That St. Pauls charitie might possiblie get the uper hand of his fayth , and yet our Saviours words were unquaestionable truth , relating to their fatal imprecation , Let his bioud be upon us and our children , made when they litle thought how long that purple veine would be runing , how many generations of their children they plung'd into this river of bloud . Their knowledge of this might else have amus'd and startled them in the act . And in this sense perchance our Saviour might speake it , Ignorant , They know not what they doe . But let their knowledge be what it will , I am sure it could not be greater then their malice , which brake out into this extremitie , of passion , that the Evangelist sayth not , ' élegon they spake , but ' ecráugesan , they cried . An affectus sint corpora , Wherher the passions of the mind be not bodies , hath been a question sprung in moral Philosophie . Such strange alterations have they made , such shapes and representatives of themselves , as seeme more then effects of immaterial formes more then bare impressions of a spirit . Thus of tentimes hath feare shot that bloud to the heart which shame had flushed up in the face , and shew'd her selfe in the image of death . Thus when joy had painted out to the life the verdant spring in the countenance of man , hath sorrow sent his moysture to the root , and as if it were the autumne of his age , parched up his skin like a leafe . But quod aliiaffectus apparent , hic eminet , whereof other affections are the shadow , anger seemes to be the substance it selfe , what they in a transitorie apparition , this in a permanent habit and real . Doth modest shame discover it selfe in a gentle blush , & passe away like the dawing of the morne ? Anger driueth furioussie like the Sun up to the meridian of his rage . Doth sorrow sigh and sob it in a corner , or whisper in the secrecie of a wood ? Anger cries aloud in the streetes , and clamours to a tumult in the mercate . What had been stillie dropt by tender-hearted pitie in a teare , Anger raiseth in the noyse of an earthquake , and throwes about the world in a a tempest . Wrath is cruel and anger is outragious , sayth the Wiseman Prov. 27. 4. Chrysostom renders this ' ecráugesan , ' epebóon , which is , they bellowed it out like an oxe . And otherwhere paraphrasing upon my text , saith he pros ' aptoistéran mâllon ' apotauroúmenoi gnómen , they were raised in their mindes up to the fiercenesse of a bull . A similitude very expressive of a licentious headie multitude in a rage , which , sayth Tullie , non dilectu aut sapientia ducitur ad judicandum , sed impetu , is not lead to judgement by discretion and wisdome , but hurried by the violence of their passion . With such beastes as these was good King David encompassed . Ps. 22. Many oxen are come about me , fat bull , of Basan close me in on every side . Vituli & tauri , 't is renderd by St. Hierom as if young and old had been all of this temper , all in a crie , and a terrible one too . They gape upon me with their mouthes , Sicut leo rapiens & rugiens , as it were a ramping and roaring lion . Vers. 13. If you observe the historie of their actions , who are crying in my text , they all speake the fiercenesse of their wrath , and most irrational extremitie of their passion . First for the surprisal of his person they must have no lesse then a band of armed men , and other Officiers of the Pritstes and Pharises with swords and staves , when he was onelie with a few Disciples in a garden . Then whereas they had him daylie in the Temple , they must come with this power of darkenesse in the night . And in this night , ( thought as the learned Grotius observes , at the time of full moon , too bright for such an interprise as theirs ) they must blaze their furie metà phanôn kaì lampádon , in lanternes and torches , and feigne a senselesse difficultie in the search . When they have got his person , in their power , they must binde him before they carie him away , scarce trusting him with the libertie of his legs when Pilate demands their accusation against him , faine would they have sentence passe with out a charge , upon Pilates implicite fayth in their honest word , that had he been no malefactour they would not have delivered him to the Iudge . And , after many passages of this kind , when Pilate presseth upon them that he was their King , they make an open sepulcher of their mouth , and burie Royal Majestie in a crie . But this crie of theirs was not merelie a confus'd nothing , to stop Pilates mouth about their King , ' athetoûsi dôxas , as St. Jude speakes , They set aside or despise dominions , Away with him , away with him , are words of scorne , contempt , and derision , by which they doe , as it were spit Regal aurhoritie in the face . St. Cyprian calls them , violenta suffragia , Tertullian in the abstract , suffragiorum violentiam , which I will English no otherwise then the madmens verdict . This is gladius linguae , the sharpe sword of the tongue , that cuts off the legal processe of a Court , pierceth law and justice to the heart . When the Herald calls for the cap and knee for due reverence to be render'd to the King , these raging waves fome out no thing but their owne shame , Away with him , away with him , is all can be got from the madnesse of this people . When the Judge commands silence in the Court , and would have a quick hearing of the cause , as in the 59. Isai. By the strength of their crie is judgement turn'd away backward and justice bid to stand afarre off . Non juris ordinem quaerunt , sed furore vincere volunt , sayth one . They looke not after the method of the law , they will cast him not in judgement but furie . That the Prophecie in the 53. of Isai. might be fullfilled . De judicio sublatus est . He was taken away from prison and from judgement . Thus in the propriety of Davids expression , was our Saviour made a scorne of men , and the King of the Jewes an out cast of his people . And what was done by the Jewes unto the King , was afterward by the Romans to his subjects decreed to the death , and when their owne sinnes had draw'n downe vengeance upon their heads , when any publike calamitie toke hold of them , Christianos ad leones , it was solemne with them to surround their Magistrates in tumults and crie to have the Christians cast unto the lions ; And not onelie so , but , as if they had learn'd their lesson from the Jewes , and desired to maintaine as well their words , as their actions , Christiani tollantur . Away with the Christians , was a second forme of their tumultuarie clamours . But there remaines yet a third aggravation of their furie in my text . They are not content to have him taken out of their sight they are not satisfied with the nullitie of his power , the imprisonment of his person , they must quench the thirst of their malice in his bloud , not onelie Tolle , but Crucifige , Away with him , crucifie him . Death and life are in the power of the tongue , sayth the Wiseman , Prov. 18. 21. Which power never playes the tyrant more , then when it gets into those habitations of crueltie , the mouthes of a rebellious multitude in a crie . These , if any , are the madmen he speakes of Prov. 26. who out of their burning lips and wicked heart cast , not words but , firebrands , arrowes , and death . St. Austin makes the mouthes of the Jewes fiercer executioners then their hands , and their tongues sharper instruments then the nailes that fastened our Saviours bodie to the crosse . Vnde occidistis ? gladio linguae . Et quando percussistis nisi quando clamâtis crucifige ? Now , the two principles of popular furie are , for the most part , ignorance and malice . By the one they are not able to judge of the species , or kinde , much lesse the degree of that which they take to be a crime , and , being jealous that what may be bad , is the worst , they proportion revenge by their illimited sensitive appetite , never weigh it in the ballance of reason . By the other they become exquisite inventours , and as curious about the circumstance or forme , as violent about the substantial part or matter of their mischiefe . Such is this jurie of raging Jewes in my text , who doe not onelie outrun judgement in their hast , Away with him , away with him , nor in their rage throw mercie out of the Court , by crying kill him , or , put him to death but specificate execution at their pleasure , and exercise the tyrannie thereof , as wel in the shame , as the torment , by crying out for the worst of the kinde , Crucifige , crucifie him , ' apenéstaton thánaton , saith St. Chrysostome ▪ summum supplicium saith another extremam poenam , a third , & S. Paul more emphaticallie then they all , the crosse , the shame , as we translate him . Hebr. 12. Baronius observes that the Jewes never clamour'd to have our Saviour crucisied , untill Pilate had giv'n them their option , Shall I release unto you this man or Barabbas ? And then , upon a sodain , advantage they toke by this unfortunate occasion , to quit Barabbas of his double due , as he was a theefe and a murderer , and cast the crosse upon our Saviours necke , who was so farre from being either of both , that he was Lord of life , King , of heaven and earth , and sole proprietarie of the world . Thus oftentimes are very unhappie opportunitier of mischiefe administred by such innocent adventures , and furie by accident caried beyond designe . I shall not exspatiate about the circumstances of his death , onelie desire you but to glance upon the two specious objects they set up , the one upon his right hand , the other at his left . In which to his last gaspe he might see the double image of their malice , with out any reflection upon the least guilt in himselfe . Brieflie , such was the ignominie of his sufferings , as put part of Christianitie to the blush , and made many haeretikes about the crosse . In the head of whom was Simon Magus , who sayd Christ withdrew himselfe at the instant of death , & suffered onelie in the counterfeit of his person . After him Cerinthus , authour of that concision you reade of in St. Paul . Beware of dogs , beware of the concision , which was a cutting or dividing Jesus from Christ , and asserting that Jesus did both suffer and rise , but that Christ was impassible forsooke his companie , and left Jesus to suffer by himselfe . In the reare of these comes Basilides with a fiction ; That Iesus and Simon , meaning him of Cyrene , who help'd to beare the crosse , chang'd shapes by consent , and so Simon suffered , while Iesus slipt away in his disguise . And these are taken to be the men whom St. Paul mentions with teares in his eyes . Philip . 3. Whose end was destruction , because ( in this manner as I have told you ) enemies to the crosse . But to take off your thoughts from these idle fancies , I desire you to fixe them upon a serious object in my third generall , and behold Pilate with amazement and horrour metamorpho'zd for a time into a statue , till at length bloud melting in his veines , and just wrath burning at his heart he speaketh with his mouth , yet hath not patience to be explicite in a syllogisme , he presseth , I told you , his argument in an enthymeme . He is your King , therefore , non crucifigam , I must not crucifie him , Nay he yet contracts that into a quaestion , and when neither , humane miserie could move them to pitie nor setting Royal Majestie in their sight , draw them to a remembrance of their dutie he thinkes to shake their obstinacie in pieces , and strike dumbe the insolencie of their crie , ' emphrátton ' autôn tà stómata , Kaì pánton tôn categoreîn bouloménon , xaì dejenùs hoti to oìkeio basileì ' epánestesan , sayth St. Chrysostom , by Crucifigam Regem ? Shall I crucife your King ? I know Interpreters differ about Pilates meaning , and are as apposite as may be in rendring their conjecture upon his words . St. Cyrill of Alexandria sayth . That his first words . Ecce Rex , Behold your King , might be spoken in compliance with the Jewes , whose charge lay chieflie against him for accepting that title from the multitude at his entrance this day into the cittie , and so , Behold I deliver him up unto your pleasure whom some idle people among you publikelie crie up for the King of the Jewes . And upon that ground Euthymius makes an ironie of his quaestion , wherein , he sayth , Pilate rather mockes at Christ , then reproacheth the Jewes : What ? shall I crucifie your King ? The learned Grotius takes the clause with the Ecce to be in reproach , but of what ? not their malice , but their follie . Which may seeme to be in favour of Theophylact , who makes a longer speach for Pilate then in my text , to this purpose allmost . You that charge this man to have taken upon him the authoritie of King , where did he doe it ? whence doe you collect it ? from the purple robe wherewith the souldiers arrayed him ? [ some rag of their owne , having nothing but the counterfeit of the colour . ] From a few th●enes , [ gathered out of a hedge by the highway side ] and platted into a diademe to crowne him ? From a broken reed [ taken out of the water ] and put into his hand for a Scepter ? Ou pánta ' autô ' eutelê ; xaì stole ; xaì trophè ; xaì ' oixos , xaì oudè ' oixos . Are not all things poore and beggarlie about him ? his raiment ? his food ? his house ? nay ' oixos ' oudè ' oixos , his house and no hoose ? as he sayd trulie . The sonne of man hath not where to lay his head . But I follow interpreters of another straine , such as favour Pilate in his beliefe , and are not prone to censure him for his words . Or the same rather dissenting from themselves , and fairlie altering the ill propertie of the sense . St. Cyrill first , who , upon Pilates washing his hands from the fact , and persevering in the defense of our Saviour , thinkes that at first he gentlie rebuk'd them , and suggested to them , that in as bad a condition as they see him , this is he of whom not long since they had a beter opinion then they owne . Ecce Rex , Behold your King . And that afterward he reproacheth their wicked humour to the purpose . You that professed what words you heard , Never man spake like this man ; You that acknowledg'd the miracles which he wrought . Behold the dumbe speake , the lame walke , the blinde see , and the dead are raised unto life . You that upon these &c. justlie built the beliefe you had , that he was the Sonne of David and your King , Is your great Hosanna turn'd to crncifige ? What ? shall I crucifie your King ? Theophylact next who , observing Pilate very peremptorie in maintaining the title he had caus'd to be set up on the crosse , with a froward answer , Quod scripsi , scripsi , What I have writ , I have writ , sayth he did it ' amunóumenos tous Ioudáious , in revenge of the Jewes , who would give no eare to his Ecce Rex , & Crucisigam Regem ? but would persist in their rebellion against their King . But let Pilates fayth be what it will about the person of Christ , and his meaning as ambiguous as may be in this his conference with the Jewes , his words I am sure must import the sense of the world at that time , and , apprehension they had of the just indemnitie of Kings , and exemption from the ignominie of the crosse . And indeed he that shall recollect with himselfe the awfull expressions dropt from the pens of the Romanes , may have enough to reproach any wicked regicide , Jew or Christian , and hisse him out of the communion of men . The Roman Seneca litle thought of deposing , much lesse of murdering Kings , let their actions be what they will , when he made that compendious Directorie for the subject , Rex est , si nocentem punit , cede justitiae , si innocentem , cede fortunae . He is thy King , if he punisheth thee with desert , submit to his justice , if with out , give way to thy fortune , or ill chance , to suffer with out a cause . And what he sayd in these words , he made good in his practice , when he suffered so patientlie , and bathd Nero's furie in his bloud . All indeed were not of his minde . Himselfe makes mention of some Kings heads set to publike sale , Principum sub civili hasta capita venalia , of others throates cut by their subjects , of some tormented to death upon the crosse , but in his stoical language he sayth they were mali exempla fati , all examples of a bad fate , he sayth not , paternes for bad men . But I passe hence to the fourth and last member of my text , the chiefe Priests cunning evasion , and apologie for the Jewes rejection of Christ , Loth they are they should take them for persecuters , much more for murderers of Kings , Habemus Caesarem , they good men have Caesar for their King , to whom they professe subjection and fealtie , the mistake or real injurie is his , who would impose a new tyrannie upon them , and to this they make answer by their Priestes , Alium non habemus , Wee have no King but Caesar . Wherein are 3. Particulars to be handled . First the persons that were the modellers of the answer , and they were Pontifices , the chiefe Priestes . Secondlie , their caution in a subtile abetting or acknowledging a King , Habemus Caesarem , We have Caesar . Thirdlie , their traytourous rejection of Christ , Alium non habemus , We have no King but Caesar , I begin with the first . Livie compares the multitude to the sea , which hath very litle motion of it selfe , calme enough and quiet would it be , but when the windes rise the waters rage , some leading gale first swells the mindes , and a stronger gust forceth on the madnesse of the people . Throughout the whole historie of the Gospell you may easilie see how the chiefe Priestes were the excitantes Aeoli the windie Gods that raised the storme , and their furious breath the tempest that did shipwracke our Saviour . dêmos ' atactos hypò tôn ' archónton diephtharménos , sayth St. Chry : speaking of the Jewes . The confusion & disorder , of the people came by the corruption of the Priestes . No Sooner was he come into the world , but they are the men that must cure Herod of his trouble , & make the discoverie where he should be borne : And they sayd unto him in Beth-leem of Iudaea Math. 2. They the men that were sore displeased with this dayes reverence done him by the people , the childrens crying Hosanna in the Temple , and sayd unto him . Hearest thou what these say St. Matth. 21. The chiefe of them all , good Caiphas I meane , the first that found out the blessed expedient for one man , and that man was this King that must die for the people , St. Iohn : 11. The mater being resonted by them all , they hold a consultation about the maner , and , in order to that , they first covenan , with Judas to sell him . St. Luk. 22. And notwithstanding all the diligence was used , when the designe was likelie to have fallen to the grond , they take it up in this apologie for the people . Pontifices responderunt , The chiefe Priestes answered , sayth my text . And trulie did not the people finde such cunning apologists as these , they are neither more praecipitant in enterprizing , nor more violent in prosecuting a bad cause , then they would be facile in deserting the same , when they once finde patience to hearken to , and shall heare reason to convince them of their errour , Nec quicquam facilius quàm in quemlibet affectum mutare populum , sayth Qninctilian . But when they have authoritie to countenance , and subtile sophistrie to colour their actions they have a guard both for their wilfulnesse and ignorance , and can then bid defiance to the world . The great stroke that the Priests had here in the demagogie of the Jewes came from the legal eminencie of their place , they sitting upon the highest bench of their Magistracie , and the chiefe of them being adaequate in power to their principal Judge or Justiciarie by his office . Sacerdos summus summo Iudice adaequatur , sayth one . Which layd to the leter of a poenal law , whereby death was ordain'd for him who was disobedient to the command of the Priest , reverence and feare might very well involve the common lewes in a silent assent to what their chiefe Priestes answered in my text , Alium non habemut , We have no King but Caesar , Thus , as St. Chrysostom sayth , tês'oletriou miaiphonías `egemónes , xai strategoi , xai paraitioi , which the prophet Isaiah 5. language translates . The leaders of this people cause them to erre , and they that are lead of them are destroyed . But we 'll leave the persons , and come to their answer , which implies their formal subjection to Soveraignitie in the heate of their processe to crucifie their King . Habemus Caesarem , We have Caesar . Two things there are in the soul of man so clearlie writ in the faire indelible characters of heaven , that the hand of hell and malice of the devill , with all the workes of darkenesse he can graspe , can never wipe away into a blanke , and those are religion to a God , and subjection to a Soveraigne . The peevish Israëlites that are angrie at Moses because he stayes somewhat long in the mount , as hastie as they are , will stay themselves , and not stirre a foot till a God be made , be it but a molten calfe ; to conduct them in the way . They that cast away their portion in David , and spit out their inheritance in the Sonne of Jesse , will not summon Israël to their tent 's till they have design'd Jerobóam their Captaine for their King . And Jerobóam , when he hath snatched away the crowne , thinkes not of puting downe the old religion , the going up to Jerusalem to worship , untill he makes Dan and Bethel two stalls for his calves , and proclaimes their golden images his Gods . The most stupid Aegyptian , that will not thinke upon the paradise of heaven , nor heare of him that was walking in Eden in the coole of the day , will as he walkes in his owne garden plucke up a leeke or an onion for his God . I laugh at the foolish Atheist in the Psalmist , who mutters in the secrecie of his heart , but will not tell me plainlie with his mouth , non est Deus , there is no God . And I dare the most traitourous villaine in the world what soever he pronounceth so gravelie in a publicke Hall , where he hath his guard of ruffians about him , to retire into his closet a while , take the chaire in the Court of his conscience , and then passe sentence upon his King . No , Rebellion and Atheisme are duo magna mendacia , two impes of the Devill the father of lies , begot by him upon the deceitfulnesse of the heart , in a mist or cloud of pretenses and shewes , humanitie can not owne them for its off spring , and Reason discovers them to be a bastard brood when she brings them to conscience , goes about to trie them in the light . Feare God , and Honour the King , were commands not made but reviv'd by St. Peter , they had their first impresse in the first borne of Adam , and in the native habit sticke , as close as a worse businesse , original sinne to the soules of the rest , all though they often denie them in their practice . The Soveraigne Majestie of God in heaven , and of his Vice-gerent on earth , in spight of all the rebellious Indepedent crew in the world , will preserve a seate for it selfe in the acts , or words , or thoughts , of Christian , of Pagan , of Jew . In the heate of their rejection of Christ you see they lay hold , in profession at least , of a Heathen Emperour for their King ; Habemus Caesarem , We have Caesar . But let us looke a litle aswell into the actions as words of Caesars good subjects in my text , and see whether they doe as they speake , whether they give to Caesar the things that are Caesars , and by their practicke obedience owne him for their Soveraigne . I shall not need to tell you they were the sonnes of them that for a long time had the best of Kings , for 't is sayd the Lord himselfe was their King , and they were the worst subjects in the world . How doth the Prophet Esai crie out , Heare ô heavens , and give eare ô earth , for the Lord hath spooken , I have nourished & brought up children , & they have rebelled against me ? Ch. 1. How doth he preferre before them the oxe and the asse , the one for knowing his owner and the other his masters crib ? And for such of them as should have been wiser then the rest , Principes populi , the very representatives of the people they were rebellious and companions of theeves . Vers. 23. Their Prophets were conspiratours , and their Priests violatours of the law . Ezech. 22. And yet I 'le warrant you this dutifull crew had the confidence at that time to professe , Grotius tells us they did it very solemnlie in their Talmud , Habemus Deum , We have God for our King . But to let their stubborne auncestours alone . Aetas parentum pejor avis tulit hos nequiores , St. Steven sayth of these good men in my text , that they were sclerotrácheloi & ' aperíptmetoi , stffienecked and uncircumcized in heart . That they did pneúmati ' antipíptein , we translate it resist , but the word is more emphaticall and signifies to fall forward or presse against the Holie Ghost . Now they that did thus on purpose with stand the rushing wind of the Spirit of God , were very unlikelie to be fairlie guided by the breath in the nostrils of their King . No , it was their malice to Christ that made them pretend such subjection to Caesar , Quem tyrannum & hostem reputabant , profitentur Regem ut Iesu crucisixionem obtineaent , sayth Cajetan . And if we looke into the historie of those times , we shall finde this one people of the Iewes make more worke for the Roman Emperours and their Vice-Roys then all the rest throughout their dominions in the world . No sooner came Pilate to his charge , to succed Gratus the Praesident of Iurie , but bringing certaine images of Caesar ; as others say golden bucklers to dedicate at Hierusalem , all our good subjects are in an uproare , and never leave bringing tumults to his doores , till he translates them and his solemnitie , to Caesarea . Not long after he borowes but a litle of their corba their holie treasure , to imploy about the making of a conduit , our good people fall to their old trade , petition him to lay his building aside but they humblie speake it ore gladii , in the most dutifull expression of the sword In Claudius time they were such dutifull subjects , that he was faine to banish them all out of Rome . And in Vespasians so loyal-hearted at Hierusalem , that he sent Titus his sonne to besiege them , who put 110000. of them to the sword . And so observant were they of the good Christian Emperour Constantines commands , that , to keep them in awe , he was faine either to cut off their eares , or stigmatize them otherwise in their bodies , and so marke them for slaves that would not keep the impression of subjects in their hearts . And thus have you a short essay of them , their fathers , their children , who would sooth up Pilate so handsomelie in my text with Habemus Caesarem , We have Caesar for our King . There remaines now nought but the last particle of all , the last of the Chiefe Priestes answer to Pilate , being the Jewes final rejection of Christ , Alium non habemus , We have none bnt Caesar for our King . The most willfull answer that ever was render'd by men pretenders to gravitie and judgement , the most incongruous to Pilates demand For had Christs Kingdome entrench'd upon Caesars , he that was his Provincial Substitute durst not doubtlesse at the same time owne his place and his desire to praeserve the life of him to the ruine of his Master . But Pilate was well satisfied in the point by the discourse that passed between our Saviour and him , and so in all likelihood were the chiefe Priestes too , if their malice had not more perverted their will , then ignorance blinded their understanding hereof . For the Common people who are not the best masters of reason , and the very worst moderatours of passion , upon slender grounds to raise a tumult for their Patriots advantage , to sell a litle breath for a sixpence , crie Tolle , Crucifige , Away with him , crucifie him , is no great deviation of nature , their earthie souls incline them to the center of profit , and their servile spirits make them not onelie readie at hand to fetch and carie , but , mastivelike , with open mouth furiouslie to assaile , if commanded onelie by the eye or the fingar : But for the chiefe men the Rulers of the people , no lesse then the States of the Parliament of the Jewes , which Maldonate sayth consisted of the chiefe Priests , Elders , and Scribes , as it is in the 50. of Esai . Not onelie to kindle a fire , and compasse themselves about with the sparkes , and walke in the light of their owne fire ; But hope to smother their guilt in the smoke ; For them to professe subjection to Caesar , and thence to vouch their rejection of Christ , for them to tell Pilate to his face that he can be no friend to Caesar unlesse he become a murderer of Christ ; this is very wilfullie to walke in the way of the froward , wherein the Wiseman tells us are thornes and snares they can not but pricke their feet as they goe , they can not but be taken in the net . When our Saviour strictlie commands them to pay tribute , they pretend , that at the same time he prohibites paying dutie to Caesar . When he tells them his Kingdome is not of this world , they are zealous to shew their subjection is . Habemus Caesarem , they have Caesar , and none but Caesar for their King . Whereas well they might know , and were bound to take notice of what St. Cyrill of Alexandria sayth he evidenc'd to them in speach . `óti tês toû Kaísaros basileias ' oue ' estì polémiot , that Christ and Caesar are no such inconsistents in government , the very same subjects may they have and yet be no corrivals in dutie . The chiefe Priestes might have sayd , Habemus Caesarem , We have Caesar indeed , and yet Habemus alium , we may have , another , We may have Christ for our King . But ' ap ' ' eláctizen ' en roútois `o `egapémenos Israèl , xaì tês pròs Teòn philias ' anaphandòn ' exálletai , most elegantlie sayth Chrysostom . In these words beloved Israël Kickes away Christ with the heel , and in publike viewe leapes out of her friendship with God . But they that kick'd against , and leap'd from this relation to God , and , as I shew'd you eve'n now , leap'd in , were very desultorie , very uncertaine in their subjection to Caesar , have been justlie since kick'd away and rejected by both , continuing still in that forlorne condition , wherein 1400. yeares since and more , I say againe 1400. yeares since , that you may see how soon , and that you may see how long revenge followes rebellion at the heeles , Tertullian very sadlie describ'd them , dispersi , palabundi , & coeli sui extorres , vagantes per orbem , sine homine , sine Deo Rege , dispersed vagrants , banish'd from Christs Kingdome in heaven , and from Jurie , then Caesars , now the Turkes province on earth , wandring up and downe in the world , having neither God nor man for their King . Desino , & hoc infigo . Thus have I done with Pilate , the Jewes , and the chiefe Priestes in the leter , as they beare a part in the Historie of the Gospell . Yet some others there are very nearlie concerned , if not in the doctrine , I am sure in the use and due application of my text deuteroi Iudâioi , such as deserve the name of second Jewes beter then the Paulian heretikes that had it . And there is déuteros xritès , a second Judge , I shall not doe him the honour to say a second Pilate , he acted very litle of his part , not any that I know but passing an uglie sentence upon his King . And there are déuteroi hiereis , second Priestes , and those chiefe ones too , even they of the Assemblie and Sanhedrin it selfe , who , as silent & uninteressed as they seem'd when that traytourous charge was brought into the Court , have , for above 7. yeares together , made the pulpits ring , and the presse groane with the strength of their crie , and weight of their bookes , ( I say not of their arguments ) to give notice to the world , that with out covenanting ( you know who sayd it ) against reason , conscience , honour , oath ; reforming the reformation it selfe against Scripture and Apostolicke institution , so many hundred yeares precedential practice ; and undeniable Catholike profession , Non habebimus hunc , We will not have CHARLES for our King . And there is déuterot Christos , a second Christ , an anoynted of God , that came as neare as ever King did to our Saviour in his life , and I dare say never any so neare in the similitude of his death . And there is déuteros Ioúdas , a second Judas , not as the first onelie with a band of men , and a few pike-stav'd officers at his heeles ; but not many yeares since in the head of a cursed numerous armie , and cursed be the memorie of that man unlesse bless'd with repentance before his death , that so perfidiouslie sold and betray'd him . And here you have set in your viewe persons enough for a second tragoedie . Quinto productior actu , one that would admit of a sixt act , surpassing severall circumstances of the other , if your griefe would give the patience to heare it or had I just abilities to compose it . Instead whereof I shall crave your favour to repeate my text with some short allusive paraphrase upon the words . And he sayth unto the Iewes , Behold your King . Which He in the moral is our mocke-Judge , but no rightfull successour of that relenting Pilate in my text , because he went not about to stop the peoples crie , by moving their pitie , reproaching their insolence , saying , Ecce Rex , Behold your King , He expos'd him to their crueltie and scorne , reviv'd their calling for Iustice , Iustice , saying , like a miscreant as he was , Ecce carcer , Behold there the prisonor at your barre . Never any President in the world tooke more paines then Pilate did to deliver guiltlesse innocencie from death ; Nor any more then our unjust Judge imploy'd industrious malice to condemne it . To that purpose , as in the 6. of Amos , Turning judgement into gall , and the fruit of rihhteousnesse into hemlocke , that he might be sure to give Majestie its bane . Lactantius and St. Chrysostom are of opinion that Pilate did not positivelie passe sentence upon Christ , but gave onelie permission to the Jewes to execute , as before he had to judge , when he sayd . Take ye him , and judge him , according to your law . But ours I beleeve durst not trust the people with the libertie of that power , I rather thinke if his hand had been as strong as his heart cruel , he would have sav'd the State the charges of a vizard , by becoming the barefac'd executioner himselfe . Pilate much affected to discourse with our Saviour , propounds quaestions , is attentive to answers , seemes very solicitous about his Kingdome and truth , And thou a King then ? and what is truth ? both in the 18. Chapter of St. Iohn : but our furious Rhadamanth breathes out nothing but brimstone and fire , he takes the spunge himselfe and dips it in the sharpnesse of his speach , stops the mouth of condemn'd Soveraigntie , indulgeth not the libertie of a word . Will you heare me a word SIR ? a strange request to be made by a King to a rebell , a stranger to be denied by a subject to his Soveraigne . We 'll take Seneca's divination for the reason , Timuit ne quam liberiorem vocem extremus dolor mitteret , ne quid quod nollet audiret , afrayd he was he should heare what he litle desired , lest the last breath of a dying man , an innocent King design'd for murder , should cast a cloud of horrour on his soul . But to keep neare to the words of my text . Wherein our Praesident faild of the parallel with Pilate , I beleeve the conscience of every Jew did supplie . I beleeve it call'd upon him often enough , saying , Ecce Rex , Behold my King . Behold that King who in compliance with my wilfull and unreasonable demands , ' exénosen heautòn , as 't was sayd of our Saviour , hath evacuated himselfe , and is become allmost aequal to his subjects ; hath suffer'd a diminution of Majestie , is devested of much of his just legal dignitie and power , Customes , Courts , Monopolies , Taxes , Militia , Bishops , all pretended grievances , I could make are either taken away , or limited to my purpose . But then conscience layes the other Ecce at his doores . Ecce Homo , Behold the man . Behold I am that man that set my hand to that rebellious remonstrance , and my heart to have it throw'n into his coach . I that man who by seditious tumults affrighted him and his from their palace ; I that persecuted him in my purse or my person , and hunted him like a partridge in the wildernesse . I that at such or such a battel levell'd many a piece at his quarter sent many a curse to his Royal Person with the shot ; I that bid faire to corrupt his governer and lay him in his garrison ; I that , when the bargaine would not hold , inveigled him out in a strange disguise by many specious promises to protect him . I that when I had him in my hands Judas like kiss'd him and betray'd him into his prison . And then , as in the 34. of Iob , There is no darknesse nor shadow of death where these workers of iniquitie may hide themselves . Their owne guilt is a perpetual thunderclap in their eares , and a fixed flash of lightning in their faces . No promise of mercie can cleare their jealousie , No act of oblivion setle their feare ; Despaire turnes Regnare nolumus to Nolumus vivere , They that cried before , We will not have this man to reigne , crie ten times lowder , We will not , We dare not suffer this man to live . And what then remaines , but Tolle crucifige , Away with him , Away with him , crucifie him . And Pilate sayth unto them , Shall I crucifie your King ? And here I must againe tell the , our Judge is nothing like that Pilate in my text , because he did not put it to the quaestion , saying , Shall I crucifie ? but , when he entred first into the Judgement Hall gave good assurance to his clamorous Jewes , saying in effect , Crucifigam , I will crucifie your King . You therefore that have got the best estates by plunder and pillage , the highest places by supplanting , sequestring , the greatest names by rebelling and murdering . You that have stucke malice at the point of your sword , and wreakt it in the bowells , of your brother ; You that have broke the barres of Religion , run away with the reignes of government and law ; You that have draw'n all kind of iniquitie with cords , and all sinne as it were with a cart-rope . You that , as it followes in the 5. of Esai , say , Let him make speed and hasten his worke , that we may see it ; Feare nothing , Have patience a while , I will but gull ignorance with a forme , take the stoole of wikednesse , wherein to doe justice , imagine mischiefe for law , and then your wish you shall have , for Crucifigam Regem , I will crucifie your King . It remaines in the words of my text . And the chiefe Priestes answered , We have no King but Caesar But our Pilate , as I told you , not putting it to the quaestion , Our Priestes have sav'd the labour of this answer , which is not withstanding in part taken up by their forward disciples , who render this account of their 7. yeares instruction by the new light , to have Monarchie crucified as well their King , enacting , and boldlie proclaiming to the world , Habebimus nullum , We will not have any one for our King . I could yet goe on in the antiparallel , aggravate their malice and transcendent crueltie , as otherwise , so from the place which they chose wherein to murder their innocent King , which was no Golgotha , a sad place of dead mens skulles , but a place for the living to rejoyce and banquet , as if Cannibal like , they meant to feast on his flesh , and carowse it in the cup of deadlie wine ( for so I beleeve they and their posteritie will finde it ) the bloud of their Soveraigne . I shall onelie take notice of Pilates last courtesie to Christ , who , when he could not prevaile for his life , set a crowne upon his head at his death for such , sayth Origen , was that title he writ , Iesus of Nazareth , the King of the Iewet . St. Chrysostom sayth he erected it for a trophie , hosper ' epì tropaíou tinos , houto tà grámmata etheke , lampràn ' aphiénta phonen , kaì tèn níken deloûnta , kaì tèn basileian ' anakerytonta . But our Judge and his Jewes in stead of giving crownes pull downe Kigdomes , hide them as deep in oblivion as they can , that they may lay the firmer foundation for their new modell'd government in a state . But if he that built his house upon sand was likelie to finde such an uncertaine foundation , how sliperie will his be who undertakes to erect a republike on bloud ? If there be a woe for him that buildeth his house by unrighteousnesse , and his chambers by wrong , ( and there is that woe Ieremie 22. ) what is there for him , that frameth his new fabrike by murder ? The stone shall crie out of the wall , and the beame out of the timber shall answer . And what this crie and answer shall be the Prophet Habakuk tells you the second of his Prophecie 12. Vaeilli . Woe unto him that buildeth a towne by bloud , and stablisheth a citie by iniquitie . But to conclude all . Maugre the wicked policie of our Jewes , in racing his name , altering his stampe , burning his papers ( and leprous may that arme be that brings such pretious fuell to the fire ) I say for all this their politike malice , our Royal martyr hath not onelie ( no thankes to his Judge ) the crowne and trophie of a title , but the everlasting stupendious monument of a booke , rais'd higher then the Pyramids of Aegypt in the strength of language , and well proportion'd spiring expression , built with out an hyperbole to heaven in divine meditations , and raptures , to which the Babel of other mens thoughts fall downe , and lies like an heape of confus'd uselesse rubbish upon the earth . It is recorded of St. Paul ; That when his head was stroke off , there issued no bloud , but pure milke out of every orifice of his veines . Nec mirum sayth St. Ambrose , Abundâsse lacte nutricium Ecclesiae . And no wonder is it that abundance of milke should come from the nurse of the Church . Never Church had such a Kinglie nursing father as this in his life , and never Saint gave better milke at his death . So sweet is the relish of his words , such a miraculous meeknesse in his speach , as if he had as well been fed with his Saviours food in the infancie of his life , as he tasted the bitter cup of passion at his death . Of whom you know it was Prophesied of old . Buter and honey shall he eate , that he may know to refuse the evil , and chuse the good . And may our hopefull Jonathan , our gracious Sovgraigne , with his fathers blessing not Sauls curse , breake his fast every day in this honey , and thereby let his eyes be enlightned as Jonathans were , 1. Sam. 14. That he may every day more and more see and avoyd the enemies of his peace . Let him every day take one drop at least thereof upon the top of his rod . Let that sweeten his rod of affliction to him . And let his other rod , his rod of revenge , dipt in this honey , chastise gentlie his enemies for him . And may he grow up in the strength of this food to all the moral vertues fortitude , temperance , magnanimitie , and the rest ; to all the divine graces of his father , till having reignd with as much righteousnesse , honour , and much more peace after him here , he may , by no other then the hand of heav'n be translated , in the fulnesse of time , to reigne with him in glorie hereafter . Amen , Amen . Glorie be to God . Notes, typically marginal, from the original text Notes for div A65266e-300 Tract. 49. in Ioann . S. Matth. 21. 1. Cor. 15. 54. Hom. in 18. & 19. Ioan. S. Matth. 27. 19. Kaì epì pragma ou synkechoremenon autois 〈◊〉 othountos . St. Iohn 18. 39. Vers. 40. Advers. Iud. Cornell . a Lapid. Baron . A. 34. 9. 9. Tract. 35. in 27. Matth. Apol. c. 21. P. Gagn. Ambian . Ch. 53. De Clem. l. 2. c. 4. Senec. De Ira. l. 2. c 31. St. Matt. 2. St. Luke 2. 49. 10. Baron . Apparat. De Praeser . advers. haeret . c. 8. 24. 1 3. 5. Iohn . 3. 19. Tert. De Praeser . c. 15. Ibid. c. 47. St. Luke 23. 34. S. Matth. 27. 25. Sen. Ep. 106. Id. De Ira l. 1. c. 1. Tous . 7. Hom. 83. Bro Planc . St. Iohn 18. S. Matth. 26. 47. S. Ioh. 18. 12. S. Iohn 18. 30. Advers. Demetria . Apol. c. 21. Ep. S. Iude . Tolet. Ps. 22. Tertull. Apol. Baron . An. 301. Tract. in Ps. 36. Paul . Apul. An. 34. S. Matth. 27. 38. Baron . An. 60. Phil. 3. 2. Tert. De Praescript . cap. 46. Tow . 7. Hom. 84. S. Maeth . 9. 20. S. Matth. 29. 24. Reverentiae Bilati istud etiam fuit Stgnum Orig. Tract. 35. in 27. Matth. S. Iohn 7. 46. St. Iohn 19 22. ' Ameinómenos `omoû dé ' apologouménos hypèr toû Christoû . D. Chrys. Hom. 84. Lib. 2. De Ir. c. 30. Ibid. l. 1. c. 2. Lib. 28. Tom. 7. Hom. 83. St. Ioh. 18. 14. Nihil ausuram plebem principibu : amotis . C. Tacit. An. 1. 2. Deut. Hopou gàr hoi archontes ' emictérizon tì chre peri teû eoinoû pléthous logizesthai ; Theophyl . in Luc. 23. Vid. Hug. Grot. De Imper. San Matt. Potest . circ . Sacra . 9. 16. Exod. 32. 1. Kings 12. Gen. 3. Ps. 53. 1. Pet. 2. 17. 1. Sam. 12. 12. Act. 7. 51. Act. 2. 2. Baron . An. 4. An. 51. An. 315. D. Chrysost. Hom. 2. in Ind. S. Ioh. 19. 12. Prov. 22. S. Ioh. 18. 36. Apol. c. 21. Epinan . K. Ch. 1. Eix . Basil. Lib. 3. De Ira. c. 19. Philip . 2. 7. Tom. 7. Hom. 84. St. Matth. 7. 26. Eikòn Básilic . Serm. 68. 
A28523	----	The fifth book of the authour, in three parts the first, Of the becoming man or incarnation of Jesus Christ, the Sonne of God, that is, concerning the Virgin Mary ... and how the Eternal word is become man : the second part is of Christ's suffering, dying, death, and resurrection ... : the third part is of The tree of Christian faith ... / written through the inspiration of the Holy Ghost, by Jacob Behme, the Teutonick philosopher ... Von der Menschwerdung Jesu Christi. English Böhme, Jakob, 1575-1624. 1659 Approx. 662 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A28523 Wing B3405 ESTC R21119 12405287 ocm 12405287 61375 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28523) Transcribed from: (Early English Books Online ; image set 61375) Images scanned from microfilm: (Early English books, 1641-1700 ; 124:10) The fifth book of the authour, in three parts the first, Of the becoming man or incarnation of Jesus Christ, the Sonne of God, that is, concerning the Virgin Mary ... and how the Eternal word is become man : the second part is of Christ's suffering, dying, death, and resurrection ... : the third part is of The tree of Christian faith ... / written through the inspiration of the Holy Ghost, by Jacob Behme, the Teutonick philosopher ... Von der Menschwerdung Jesu Christi. English Böhme, Jakob, 1575-1624. Sparrow, John, 1615-1665? [18], 120, [2], 121-197, [2], 199-239, [9] p. Printed by J.M. for Lodowick Lloyd ..., London : 1659. Translation of: Von der Menschwerdung Jesu Christi. Preface signed: John Sparrow. The 2nd and 3rd pts. each have special t.p. Errata: p. [9] at end of pt. 3. Advertisement: p. [8] at end of pt. 3. Reproduction of original in Yale University Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Passion. Incarnation -- Early works to 1800. Faith. Mysticism. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2006-07 Andrew Kuster Sampled and proofread 2006-07 Andrew Kuster Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The Fifth Book of the Authour , In Three Parts . The First ; Of the Becoming Man or INCARNATION of Jesus Christ The Sonne of God. That is , Concerning The Virgin Mary , What she Was from her Original , and what kinde of Mother she came to be in the Conception of her Sonne Jesus Christ , And how the Eternal Word is become Man. The Second Part , is of Christ's Suffering , Dying , Death , and Resurrection , and how we may enter thereinto . The Third Part , is of the Tree of Christian Faith ; shewing what True Faith is . Written Through the Inspiration of the Holy Ghost , By Jacob Behme THE Teutonick Philosopher , Dwelling at Gerlitz in Lusatia in Germany , 1620. LONDON , Printed by J. M. for Lodowick Lloyd , at the Castle in Cornhil , 1659. The PREFACE to the Reader of Jacob Behmes Book of Christs Incarnation . Reader , IT is an Eminent Text. Search the Scriptures , for in them ye think ye have Eternal life , and they are they which testifie of ME , And Ye will not come unto ME that ye might have Life , Joh. 5. 39. 40. which are the words of our Lord and , Saviour Jesus Christ to the Jewes at Jerusalem , in the days of this Conversation upon Earth in Mortal Flesh : They thought to have Eternal life in the Scriptures , and were present with Christ outwardly , yet would not come unto Him , though the Scriptures are they that testifie of Him : by which it may appear , that the Coming to Christ must needs be inwardly , in Coming to be like him in their Hearts , in becoming Meek and lowly of Heart : such onely and no other do come unto him in any Age or Place of this world or in Eternity : nor can any other possibly have life . Though the Holy Scriptures of the Old and New Testament are indeed the written word of God ; Penned by the Holy Prophets and Apostles , who speak as they were inspired by the Holy Ghost , whose words are some of them recorded in the Holy writings the Bible . Yet if we consider it seriously , can we think that the Eternal Ever-living word , CHRIST JESUS , by which all things were Created , and which is God himself ; who hath spoken by his Word , in all his Holy Ones , that have spoken forth the Things mentioned in the Scriptures , and there recorded by the Command of the same word : I say this being weighed , can it enter into our Hearts to think , that this powerful word which is God , would onely have the Scriptures , to be called the word of God , and the living power to be slightly passed by as not observed , or those Texts that speak of it , to be interpreted of the Holy Scriptures onely ; as if there were no such Thing besides ; whereas , for the sake of that , they were written , the holy Men spake , and God hath wrought , all things , and that by , and for , it , to his own Glory . Also , that the writing , should be preferred , before the Thing that is written of , therein , and which caused the writing and dictated it , as it is , by those , that think , the word is not that , which filleth all Things , calling in the Hearts of All , though not regarded . Further ; that this Holy Scripture doth say : the word is in the Heart ; and yet is not by some , conceived to be there , before the word was known to be written by any Man , or spoken by humane voyce , neither of which , could be , or act , unless first directed by the same Eternal Word . And then ; that the Word is in the Hearts of those onely that have heard or read the Scriptures , or the Word vocally pronounced by Man. And at length to think , the Word , is onely the Scriptures of the Bible , in their Hearts , by and after the hearing or reading it , and remembring what it mentions in Words , according to their own Notions or apprehensions of the Things in their Minds , though perhaps not understood , by those Persons , nor indeed can be , but by the Spirit of understanding , awakened and revived in Man , by the power of the Living Word in the Heart , filling the soul with understanding and believing ; in those who are obedient , to the Movings and dictates thereof in the Mind , though they never read or learned it from any outward word or writing at all ; of which , there are many Examples in the Holy Scriptures . And so now , That the Scriptures , which mention the word of Life , should be taken to be that very word of Life it self , and that thereby the Thing which is so called in the Scriptures , should be thought to be the Scriptures only , and no further search or inquiry made , what that Thing is , or where it is , and how to find the very Thing it selfe ; as if , that were impossible , or not the Maine Matter to be looked after ; whereas God himself saith , Am not I he that filleth all things , and in him are all Things : Can not HE then be found , and whosoever findeth him , can he miss of finding ALL THINGS ? This seemeth strange that it should enter into the Heart of any Man : and that we should be so tyed up to former apprehensions and Conclusions fixed in our Minds , that further consideration of it cannot easily take place , and sink into us , it may make us stand a while , and examine what may be the cause thereof . And then we may observe , that commonly our disposition is such , that we love not to hear opposion , or a different apprehension of others , least we should thereby be led to think & Believe , that which is contrary to our former once framed Ground of Opinion , abstracted from outward sense onely : and this because all Conclusions raised upon it , when that is once removed , do fall to the ground , and so we loose that Great Labour , and must be put to work a fresh upon that new Foundation , and then a fear if that should again be shaken , there must be another labour , with the like hazard of unprofitable Success , which is so huge a discourgement to any Mind , that it bringeth it at length to be languishing and as it were dead , epecially if an assured infallible immoveable internal Ground be not presented to it , that it may go on cheerfully to build , with hope to enjoy fruit , in beholding the beauty of its Superstructure ; and when it is thus dead in it self , it is most capable to be taught by the quickening Spirit of Truth , that lyeth hidden in it , under its former but supposed Truths . Yet , to deny , that the Holy Scriptures , are the written word of God , or the Word of God Expressed in writing , is , besides the opposing of apparent Truth , to undervalue , that precious help to the knowing and understanding , what that Word was , by which it was written , which is the very End for which it was committed to writing and continued to us , and is , one of the most Excellent fruits of the wisdom remaining in Letters , which that Eternal Word hath produced in this outward visible transitory World. But , the Esteeming that fruit , and looking after it more then the Roor , and setting it up instead of , and above , the hidden Word in all things ; is that which hath been attempted in the Hearts of Men , by the suggestion of the Arch-Enemy of all Man-kind : who knoweth well enough , that if the inward Word be once Choaked and killed at the Root , so that it groweth not to be felt known and obeyed ; he will soon cause in Evil Minds , that Most precious literal Word , to be used onely as a pretence , thereby to cover all Sin in Hypocrisie , causing the Word in the Heart , not to be so much as thought on or observed : whereas , on the Contrary , he that highly esteemeth of the Word , the Commandment , Christ in the Heart , that word of Faith , by which the heart it self cometh originally to have its very being : cannot in the least fail of Esteeming , the powerfull working thereof in the inexpressible various wisdom , dwelling in the Heart and appearing from the Mouth or Pen of any Man whatsoever . Therefore peruse this Book , which will inform us , how the Eternal Word became Man , and how the Man JESUS CHRIST , who was born of the Virgin Mary , and lived upon Earth , for the space of Three and Thirty years and upwards , then was Crucified , dyed , was buried , arose again , and ascended into Heaven ; within the little part of the World , that Space of the Country of Aegypt the Wildernss , the Land of Canaan Judea and City of Jerusalem , in the fulness of Time , about sixteen hundred and fifty Eight years ago . How HE was also , this Eternal Word , which was , is , and Ever shall be , God , and Christ , the Eternal Alpha and Omega , the beginning and the End , the word of Faith ; that very Word which is in our Hearts , the word of Life , the inserted or ingrafted Word , the word of Grace , the Spirit of Life , the Bread which came down from Heaven , & which alwaies is in Heaven , not the outward , though in the outward Bread , for we live not by bread alone , but by every word which proceedeth out of the Mouth of God , this is the Bread of Life , Our * Dayly Bread : and so how he is both God and Man : Also how we that are Men , may here in this Life , be rightly partakers of Him according to the sayings of the Scriptures , also of his Sufferings Death and Resurrection : and how or in what manner it is , that he is like unto us in all things Sinne onely excepted , and yet he took our Sinnes upon him , & he that knew no Sinne , became Sinne for us , that we might be made the righteousness of God in him . All this will be clearly discerned in this Treatise of the Incarnation of JESUS CHRIST or his Becoming Man : and therefore also , that so precious knowledg may not remain any longer shut up , it is here published in the English Tongue . Though by perusing it and Meditating therein , the Holy Bible will appear assuredly , to be as much the Word of God , as a writing by Mans hand can be ; and the words there , once spoken by the Prophets , Christ , the Apostles & other Holy Men , as much the word of God , as words and voyces of Men can be ; The true sence and meaning thereof , in the understanding , as much the word of God as the Meaning in the Mind and understanding of any Man can be . Yet the writing , the Words , and sense or meanings , proceeding from Creaturely Instruments , are creaturely , whereas , the Thing properly called the word of God , which inwardly frames those Meanings and formeth all things whatsoever both visible and invisible , is not a Creature , for it is the Creator , the Creating Word , which is God himself , who formeth all things in himself , and so ALL is HE , not one IOT , a Creature ; But he createth the Creature , and dwelleth therein , yet the Creature is not nor ever can be , He : and so that word of his which is produced effected brought forth and Manifested Externally by the Creature , is Gods Word , but is not , God the Word , But the inward Word in the Heart , that vvord of Faith , even Christ the Word , that Word is God. Let me enquire a little Were not all * Eternal Things whatsoever , in Being in their own uncreated World , before therewas so much as the least Glimps of any Created thing , either Angel or Man , either Created Light or Darkness , either Created Heaven or Hell , or this World ? And were not the Divine holy Spiritual , and all other Natural things in Being , without the Created inward and outward world as well as in them ? And had it not been so , though the Angels world and ours had never been created ? And were not all the Things without them and within them , in Being , though they had not been spoken of in the Scriptures ? were not , the Word , God ; though John the Apostle had not said so ? were not the Pure in Heart Blessed ? should we not through Patience possess our Souls ? Is not God himself Light ? And if we walk in the Light as he is in the Light , doth not the Bloud of Jesus Christ clense us from All Sinnes ? otherwise not , though it be in us . And is not his Flesh meat indeed and his Bloud drink indeed ? Why do we not eat and drink thereof ? If we deny our selves , and take up the Cross of Christ , that is , tribulation anguish afflictions adversities and Crosses , and follow him in Meekness and wel-doing , loving those that hurt us , returning Good for Evil to every one , and blessing for Cursing , and this unfeignedly from a sincere Heart : are we not his true Disciples ? will not Heavenly Father give the holy Spirit to them that desire it ? though certain Disciples , that believed and had been baptized in the Time of the Apostles , had not so much as heard whether there was any holy Ghost , yet being baptized in the Name of the Lord JESUS , and having the hands of Paul laid on them , they received the holy Ghost and Spake with Tongues and prophesied . Do not they receive the Seed into Good Ground , that heare the Inward Word , and receive , consent to , or obey it , and so , understand it , & also bring forth fruit ? Doth not Faith come by inward Hearing , and that Hearing by the same word of God ? And can those that have not Ears to hear , that is , Spiritual Ears , hear , though his voyce his Spiritual Tongue and voyce is gone into all the Earth , that Word ingrafted in every thing by which all doth subsist ? Can the Natural Man perceive the Things of God , seeing they are spiritually to be discerned : or can any teach them rightly , that is Spiritually , but by the Spirit ? And if the word of Promise the Seed of the woman had not been quickned in Adam and Eve , by Gods putting Enmity between the Womans and the Serpents Seed , they both of them and all their posterity , had been meerly Natural and Children of wrath onely , and had been uncapable of ever becoming the Children of Grace and Mercy : but in the Word of promise Christ in them , all Mankind have in them , the Spiritual Man , the hidden Man of the Heart , in whom , even Cain was able to do well , and so doing should have been accepted , and in whom , they are not only able to discern but to do all things ; but if they love themselves , more then God in them ; then their Perdition is of themselves . Hath not God shed abroad his Love in our Hearts ? Can any rightly say , Lord ! Lord ! but by the Holy Spirit ? And are not the Father the Word and Spirit which bear record in Heaven One ? And do not the Spirit the Water and the Bloud which bear record on the Earth agree in One ? Also , is not the Kingdom of Heaven within us ? And doth it not consist in Peace Righteousness , and Joy in the Holy Ghost ? and then must not all needs be in us ? And we may thereby apprehend and understand it rightly , though yet we know it not nor ever read it , or though it had not been related in the Holy Scriptures . How many Thousand Endless Mysteries , are Treasured up in the hidden wisdom of God in Christ , and in him in us ? when we find him and partake of him , in him we have them all , and from his fulness receive Grace for Grace : how narrowly therefore should we search and observe , the exact words of the Scripture , which so surely as an Index , point us to these invaluable things ; and use that powerful word in our Hearts , by which hearing Comes , and direction and power of understanding those things , not onely which are expressed inwardly or outwardly , but even whatsoever is hidden in Christ , in whom all fulness dwels : and then can any thing be impossible to be apprehended or known by a Soul , that hath the very Thing in it self , where nothing can be hid from its inward Eyes ? And since God worketh in us both to wil and to do , why refuse we to will and to do ? by hearkening and yeelding to the Lusts of our own Hearts , being Servants in Obedience to the Evil , and not of God , who is likewise in us with his Grace & fulness : we thinking nevertheless , that we can neither will nor do , endeavouring to bring Scripture to prove it ; to the quenching of the Spirit , the manifestation whereof , is given to every one to profit withal : and this is effected in those that understand not , how to satsfie themselves , in the meaning of those Scripture Arguments that are alledged for proofs ; not considering that God worketh in us to be able through him in us , so that there is himself his power and ability in our Selves , though not Self-ability , as of our selves : for , the Most Holy Man born of the fleshly Seed of Father and Mother , of himself as of himself , is not able to think a Good Thought , but there is none so wicked , except he be altogether uncapable to desire Conversion , and so is a Devil , but doth at some time or other in this life , think a Good Thought ; which testifies the good work of God in his-heart and soul , and is the stirring of the Divine Word therein , in which is Light , but Men love darkness rather then Light , though it Ever Eternally shone in the Darkness , and is the very light of their life in them ; and that because their Deeds are Evil ; and they will not follow to will and do according to it , which is the Obedience to the divine . Light in them ; though God hath given even his whole self unto them to Convert them , wherein they are able to do all things through Christ that strengtheneth them ; and yet will not , but neglect so great Salvation . And these Comfortable words expressed in the holy Scriptures are faithful and the Things certain and undeniably true though the Scriptures had never made mention of them ; and are all of them to be discerned known and throughly understood in the Things themselves , by and in every Soul ; but our want is that we seek not . The Consideration whereof , should move us , earnestly to labour , to understand , more and more , where and how , that word is to be found felt seen and known , as this Book doth exceedingly help us ; that we may infallibly Experimentally , and understandingly , Testifie unto the Truth of the Holy Scriptures , by the through Examination of the Things it speaketh of ; seeing the Scripture directs to that which is to be understood no way but in the Things themselves , as all that is written of is to be known Experimentally , whether it be Natural or Divine , solely by comparing the writing by and with the Things , else all is but a Notional and Imaginary Supposition or Opinion without understanding , but by the knowing of Things we should by degrees cease from Contention , and rightly certainly and infallibly know God , and the Wonders he hath wrought and can and will work in all things , especially in the Souls of Holy Men , some of whom , out of the good hidden treasure of the living word in the Heart , have committed to writing those few things conteined in the Scriptures , being few in respect of the Infinite Depths of the Deity ; and so proceeding forward from Grace to Grace , from Knowledge to knowledg , we may attain to the measure of the fulness of the stature of a Man in Christ and not be alwaies children in understanding , but even strong Men in Christ . The Apostle Johns words . If we say we have no sin , we deceive our Selves ; May they be taken as meant speaking of others , and not himself included ? what then shall we think was become of his Earthly Old Adam of his outward Flesh and Bloud , wherein he was Mortal ? had he not that when he said so , that he might justly exclude himself from having any sinne ? as having laid of this life and body he might have done , having the new heavenly Body , and not the old Earthly one about him at all : in which Mortal flesh and Bloud onely , which Christ himself took of the Seed of the Virgin Mary , he became , Sinne , for us , and could die ; else it had not been possible , as is largely cleared in this Treatise : Though if there be no Consent of the Soul , it may truly be said by any one , with the Apostle Paul , It is no more I , that do the Evil which I would not , but Sinne that dwelleth in me : Yet of this Mortal Corruptible Flesh , which dyeth and remains in Corruption in the Grave , and will not be changed till the General Resurrection of all the Dead at the last day , of that it may be always said , as he likewise saies of himself , after he was rapt into the Third Heaven , and not of others onely : I know that in me , that is , in my Flesh , dwelleth no Good thing . And that is it , in which Evil was present vvith him , vvhen he vvould do Good ; for vvith his Flesh he served the Lavv of Sinne : Can any serve God with his Flesh ? but vvith the Mind he can , and doth vvhen he vvilleth the Good. Yet vvhy are the Mysteries of the Bible , so little understood , but because we apprehend not , that God and Christ and the Holy Spirit , and all Graces , as also Sinne , are invvardly in Every soul ; the flesh lusting against the Spirit and the Spirit against the Flesh in every one , and so the love and vvrath of God is in all things either hidden or manifested ; and that all the things vvhich vve perceive in this corruptible vvorld to be transitory , are in the spiritual invvard uncreated world , Eternal in Substance , and cannot but endure for evermore , which if it were considered we should find what all things are , for they are to be found within our Souls , and with our Inward Eyes , and may be plainly seen discerned and known ; and so the holy Scriptures , as we come to a greater measure of the knowledge of the Things , not only that they are , but what and how they are , as this Author teacheth , would come to be understood , as to all those Mysteries of the Gospel of Christs Eternal Redemption and Salvation , which he hath purchased for all Man-kind : then which there is not any thing comparably desirably to be known , by any of the Sons of Men , which are here fundamentally and particularly explained more then in any other Book of the Authors , wherein thou wilt find such Mysteries discovered as formerly thou couldst not have believed , though one had told thee of them , and which thou hast not so clearly understood , though thou hast often read of them in the Scriptures : And if all Jews Turks Heathens and others not yet true Christians , should perceive the Things therein written , they would instantly with willing and ready Hearts believe in God aright , & worship the Father in Spirit and in Truth ; and know the Only true God , and Jesus Christ whom he hath sent , and then be filled with Joy in the Holy Ghost ; and love Embrace and highly esteem the understanding of the Scriptures of the Old and New Testament , which nnot many yet care to be assured they understand them aright by the true knowledg of the Things written of therein . Though also the Ground of all Mysteries are in this Book laid open , which being apprehended , may bring us at length to the full understanding of all that the Scriptures do contein , except in what the spirit of God wil conceal , as what the seven Thunders in the Revelations , sounded forth , which yet wil be made known to that soul , what those things are , that the Spirit wil not yet reveal , but that the Father will reserve in his own power , till the thing be neer to be accomplished , though it may be understood by one or other holy soul in the Nature of the Thing , with a Command not to make it known to others ; yet though we understand things never so perfectly in our Spirits souls & heavenly Bodys in our Inward Man , we enjoy them inwardly onely , in assured hope , but not as we shall do , neither do we see them as we shall do , when we so enjoy them as we do now this world with this outward Body , both which , wil be changed together at the End , and though this body is * sown in weakness , at the resurrection thereof , it is raised in power , a spiritual incorruptible immortal Eternal body , made conformable to Christs Glorious Body , to such as have been partakers of him in this life , this will be in that World , where all Evil shall be done away , first from sticking and adhereing to us as now in and by our Outward Man in this life : and them also , all corruption being done away , as at the change of this world and resurrection of the Body that will be also released from those Clogs of imperfection which now hang on us Outwardly ; and on this whole now visible world , and will do till all Things are separated by the Fire at the last day and every thing shall go to its own Place , the wicked into everlasting Torment , the Righteous to Eternal Bliss ; then Corruption shall put on Incorruption , and God shall be all in all ; yet all things will remain to be what they then are , though God will be all in Every one of them . In the mean time , we may attain Perfection , in our souls , spirits , and new heavenly Bodys , being therein truly members of Christ in us , yet we should bring dovvn our Body dayly , and Mortifie our Members that are on the Earth , and learn to know how every one of us , may justly account our selves even the Chief of sinners , finding sin to be out of measure sinful , and thereby strive through Godly sorrow , to bring forth Indignation in us against it : and how sinne dwels , though we should not let it reign in our Mortal Bodys , to obey it in the Lusts thereof , and if by the spirit we thus mortifie the deeds of the Body , we shall live , for then we bring forth the fruits of the Spirit , wherein we are perfect even in this life . And because this Treatise will so exceedingly further us , in these several divine Considerations , let me desire the Reader for his own Benefit , to peruse it seriously : and he will find as I have done , more then now before he read it he can conceive ; though I viewing my self in the Looking-Glass of my sins , may finde just cause to acknowledg myself one of the unworthiest of the Children of Men. 1658. 25. December , London . John Sparrow . The First Chapter Why the Becoming man or Incarnation of Iesus Christ , hath not hitherto been rightly understood . Also Of the two Eternal Principles , and of the Temporary Principle . 1. WHen Christ asked his Disciples , * Whom do the people say that the Sonne of man is ? They answered , b Some say thou art Elijah , some , that thou art John the Baptist , or one of the Prophets . 2. c He asked them , and said , Whom say ye then that I am ? 3. d Them answered him Peter , Thou art Christ the Son of the living God. 4. e And he answered them and said , Of a truth Flesh and Blood hath not revealed that unto thee but my Father in Heaven ; * And upon this he made known unto them his Suffering . Dying and Resurrection 5. To signifie , that self Reason in the wit and wisdome of this world , could not in its own Reason know nor apprehend this Person , who was both God and Man. 6. But he would for the most part , be rightly known , only those that would wholly yeild up themselves to him , and for his name sake , suffer the Cross , Tribulation and Persecution : who would earnestly cleave to him . 7. As indeed it so came to pass then also ; That , even while he conversed visibly amongst us in this world , he was least known by the Wise in Reason . 8. And though he went up and down in divine VVonders , doing Miracles , yet outward Reason was so blind and void of understanding , that those great wonders were by the wisest in the Arts and Sciences of Reason , ascribed to the Devil . 9. And as at the time when he walked visibly in this world , he remained unknown by the wse in their own Reason ; so he still remaineth unknown to outward Reason . 10. From hence is so much contention disputation and strife arisen about his Person ; in that outward Reason supposeth it can reach fathome and search out what God and Man is ; and how God and Man can be one Person . 11. Which strife hath filled the circuit and face of the Earth , self Reason continually supposing it hath found and gotten the Pearl , not withal con●dering , that God's Kingdom is not of this world , and that Flesh and Blood cannot know or apprehend it . 12. Therefore now it concerns every one , that will speak or teach of the Divine Mysteries , that he have the spirit of God , and know in the Light of God , those Matters which he will give forth for true ; and not suck or draw them from his own Reason ; and so without divine knowledg , run upon the bare Letter in his opinion , and drag the Scripture by the Hair of the Head , to prove it , as is usualy done by Reason . 13. From this , so exceeding many errors are arisen , in that the divine knowledg hath been sought in mens own wit and Art ; and so men are drawn from the truth of God , to their own Reason ; so that the Becoming Man of Incarnation of Christ , hath been accounted a strange work and thing . 14. Whereas yet we must all , in that Becoming Man or Incarnation , be born of God again , if we will ever escape the wrath of the Eternal Torment or Nature . 15. But seeing it is a familiar intimate and native innate work to the children of God , wherewith they should exercise themselves daily and hourly ; and should alwaies enter into the Becoming Man or Incarnation of Christ , and go forth from the earthly Reason ; and so , in this miserable life , must be born in the birth and Becoming man or Incarnation of Christ , if they mean to be the children of God in Christ . 16. I have therefore undertaken to write this high mystery , according to my knowledg and gifts , for a memorial , that so I may have cause also heartily to be refreshed and quickened with my Immanuel . 17. Seeing I also , together with others , the children of God and Christ , stand in this birth ; that I may have a Remembrancer , and support or stay , if the dark earthly Flesh and Blood , together with the Devi●s Poyson , should surprise me or prevail over me , and obscure and darken my Image . 18. Therefore I have undertaken it as an exercise of Faith , whereby my Soul may thus , as a Branch or twig in its Tree Jesus Christ , quicken it self from his Sap and vertue . 19. And that not with wise and high eloquence of Art , or from the Reason of this world ; but according to the knowledg which I have from my Tree Christ ; that my little sprout in the Tree and life of God , together with others , may grow and flourish . 20. And though I search sublimely and deep , and shall set it down very clearly ; yet this must be said to the Reader ; that without the Spirit of God it will be a Mystery to him , and hidden from him . 21. Therefore let every one take heed how he judgeth , that he fall not into the judgment of God , and be captivated by his own Turba , and that his own Reason cast him not down headlong . This I say out of good will , and give it to the Reader to ponder of . 22. When we will write of the Becoming Man or Incarnation , and birth of JESUS CHRIST the Sonne of God , and speak rightly thereof , then we must consider the cause , and what it is that moved God to becom Man , seeing he needed not that to the accomplishment or perfection of his Being or Substance . 23. Neither can we by any means say , that his own Being or Substance hath altered it self in the Becoming-Man or Incarnation . 24. For God is unchangeable , and yet is become what he was not , though his property for all that remaineth unaltered ; that which was only aimed at , was the salvation of fallen Man , that he might bring him into Paradise again . 25. And here we are to cnosider of the first Man , how he was before his fall , for whose sake the Deity hath moved it self ; which ought highly to be considered by US Men. 26. VVe know what Moses saith , That * God Created man according to his Similitude , in an Image of or according to him ; understand it thus , That God , who is a Spirit , beheld himself in an Image , as in a Similitude . 27. Nevertheless he hath also created this World , that so he might manifest the Eternal Nature in substantiality , also in living Creatures and Figures , that all this might be a Similitude and out-birth or expresse Image , out of the Eternal Nature of the first Principle . 28. VVhich Similitude , before the time of the world , stood in the wisdom of God as a hidden * Magia , and was beheld in the wisdom by the Spirit of God. 29. VVho in the time of the beginning of this world , moved the Eternal Nature , and opened and brought forth the similitude of the hidden divine world . 30. For the Fiery world stood as it were swallowed up or hidden in the light of God ; in that the light of the Majesty ruled alone in it self . 31. And yet we must not think that the Fiery World was not then ; It was then ; but it severed it self in or into its own Principle , and was not manifested in the Light of God's Majesty . 32. As we may observe in the Fire & Light , that the Fre is indeed a cause of the Light , and yet the light dwelleth in the Fire , un-apprehended by the Fire , and beareth or hath another source or quality then the Fire . 33. For the fire is fierceness and consumeth , and the light is meekness , and out of its virtue or power , cometh Substantiality viz : Water , or the Sulphur of a thing , which the Fire attracteth into it self , and useth it to its strength and life , and so is an eternal Band. 34. This Fire and divine Light , have each stood still in it self from Eternity , each standing in its order , in its own Principle , and having neither Ground nor Beginning . 35. For the Fire hath in it self for its source or quality , it s own Form viz : the Desiring ; out of which , and in which , all Forms of Nature are generated ; one being continually a cause of the other , as is mentioned expresly at large in the other writings . 36. And we find in the Light of Nature , that the Fire in its own Essence , hath been as in an astringent desirous source or quality , a darkness in it self , which in the Meekness of God hath stood as it were swallowed up ; so that it hath not been qualifying or producing its Quality , but Essentially in it self , and not kindled . 37. And though it hath as it were burned , yet that hath been as a Principle of its own , in it self only perceptible . 38. For there have been only two Principles from Eternity ; the one in it self , the Fiery world ; the other also in it self , the Light-flaming world . 39. And yet they were not parted asunder , as the Fire and Light are not parted asunder , and the Light dwelleth in the Fire , unapprehended by the Fire . 40. And thus we are to understand two Spirits one in another viz : 1º One fiery , according to the Essence of the Astringent and stearn Nature out of the hot and cold stearn Essential Fire , which is understood to be God's wrath-spirit and source or quality , and belongeth to the Fathers property ; according to which he calleth himself , an angry † jealous God , and * a consuming fire , in which the first Principle is understood . 41. And 2º The other a Meek Light-flaming Spirit , which from Eternity conceiveth its variation or transmutation in the Cnter of the Light ; for it is in the first Principle , in the Fathers Property , a Fiery Spirit ; and in the second Principle , in the light , a meek light-flaming spirit , and is only one , and not two ; but is understood to be in two sources or qualities , viz : in Fire and Light , according to the property of each source or quality . 42. As is sufficiently to be understood by us , in every outward Fire , wherein the Fire source or quality , giveth a wrathful fierce spirit , which is consuming ; and the source or quality of the light , giveth a meek amiable Air-Spirit , and yet is Originally , but one Spirit . 43. In like manner we are to conceive of the Being or Substance of Eternity , viz : the holy Trinity , which in the Light , we apprehend to be the Deity ; and in the Fire , to be the Eternal Nature ; as is sufficiently cleared in the other writings . 44. For the Omnipotent Spirit of God with both the Principles , hath been from Eternity All itself , there is nothing before it ; It is it self the Ground or Bysse , and the Abysse . 45. And yet the Holy Divine Being or Substance , is especially observed to be a Being or Substance of its own , in it self , and dwelleth without or beyond the fiery or fiering Nature and property , in the lights property , and is called * GOD , not from the Fires property but from the Lights property . 46. Though indeed both properties are unsevered , as we may understand by this world , wherein there lieth a hidden Fire in the Deep of Nature , and hidden in all beings or substances and Things , else no outward fire could be brought forth . 47. And we see that the Meekness of the water holdeth that hidden fire captive in it self , that it cannot manifest it self ; for it is as it were swallowed up in the water , and yet is , though not substantially , yet Essentially ; and in the awakening is made known , and Operative or qualifying ; and all were a Nullity or Nothing and an Abysse , without the Fire . 48. Thus we understand also , that the Third Principle , viz : the source or quality , and the Spirit of this world , stood from Eternity , hidden in the Nature of the Fathers property , and was known by the Light-flaming Holy Spirit , in the Holy Magia , viz : in the divine wisdome , in the Divine Tincture . 49. For the sake of which , the Deity hath moved it self , according to the Nature of the Genetri● , and generated the great Mystery , wherein then ALL lay , whatsoever the Eternal Nature was able to do . 50. And it hath been only a Mystery ; and hath not been as a Creature , but as a Chaos , Quintissence , Mist , or Mixture together . 51. VVherein the wrathful or fierce Nature , hath generated a Dark Mist or Cloud ; and the light flaming Nature in its property , hath generated the Flame in the Majesty , and the Meekness ; which hath been the VVater source or Quality , and the cause of the Divine substantiality , from Eternity . 52. And it is only virtue or Power , and Spirit , which hath been of no Similitude ; and there is no footsteps of any thing therein ; but the Spirit of God in a two-fold source quality and form , viz : a hot and a cold stearn fire-source or quality ; and then a Meek love-source or quality , according to the kind of the Fire , and of the Light. 53. These have as a Mystery , gone one into another , and yet the one hath not comprehended the other , but have stood as it were in two Principles . 54. VVherein then the Astringency , viz : the Father of Nature hath continualy comprehended or compacted the Substantiality in the Mystery ; where then it hath formed it self as it were into an Image , and yet hath been no Image , but as a Shaddow of an Image . 55. All this in the mystery hath indeed thus continually had an Eternal beginning , of which a man cannot say , that there is any thing which hath not had its figuree , as a Shadow in the Eternal Great Magia . 56. But it hath been no Beeing or Substance ; but a spiritual or divine Scene or sport one in another , and is the Magia of the great Wonders of God , where there is continually what was not , or where there was nothing but only an Abysse ; and that is now in the Nature of the Fire and Light , come into a Ground . 57. And yet it is out of or from Nothing , but only out of the Spirit of the source or quality , which is also no Being or substance , but a source or quality , which generateth it self in it self in or into two Properties , and also severeth it self into two Principles . 58. It hath no * seperater or maker , but is it self the cause , as is particularly mentioned at large in the other writings , that the Abysse introduceth and generateth it felf into a Ground . 59. Thus now we may coneeive of the Creation of this World , as also of the Creation of Angels , also of Man , and all other creatures . All is Created out of the great Mystery . 60. For the third . Principle hath stood before God , as a Magia ; and was not or hath not been wholly manifested or revealed . 61. Also God hath had no similitude , wherein he could discover his own Being or Substance , but only the wisdom , that hath been his longing delight , and hath stood in his will with his Being or Substance , as a great wonder , in the light flaming divine Magia of the spirit of God. 62. For it hath been the habitation of the spirit of God , and is no Genetrix , but the manifestation or revelation of God , a Virgin , and a cause of the divine substantiality . 63. For in it stood the light flaming divine Tincture to the heart of God , viz : to the word of life of the Deity ; and it hath been the revelation or manifestation of the Holy Trinity . 64. Not that , from its own ability and production , it manifesteth or revealeth God ; but the divine Center out of God's heart or being and substance , manifesteth it self in it : It is a Looking-Glass of the Deity . 65. For every Looking-Glass standeth still , or quiet and steady , and generateth no Image , but receiveth the Image : and thus the Virgin of wisdom is a Looking-Glass of the Deity , wherein the spirit of God seeth it self , as also all wonders of the Magia , which with the creation of the Third Principle are come into Being or Substance ; and is all created out of the great Mystery . 66. And this Virgin of the wisdome of God , stood in the Mystery ; and in it the spirit of God hath discovered the formation of the Creatures ▪ for it is the out-spoken or express Image of whatsoever God the Father hath spoken forth out of his Center of the light flaming divine Property , out of the Center of his heart , out of the word of the Deity , by his Holy Spirit . 67. Itstandeth before the Deity as a glance or Looking-Glass , wherein the Deity seeth it self ; and in it standeth the divine Kingdom of joy of the divine Will and Pleasure , viz : the great wonders of Eternity which have neihere beginning nor end nor number . 68. But is all an Eternal Beginning and an Eternal End , and is together as it were an * EYE , which seeth where there is nothing in the Seeing or in Sight ; but the seeing ariseth out of the Essence of the Fire and Light. 69. Understand in the Fires Essence , the Fathers Property , and the first Principle ; and in the lights quality or source and property , the Sonnes Nature , viz : the second Principle ; and the driving Spirit out of both properties , understand to be the spirit of God , which in the first Principle is fierce or wrathful , stearn , astringent , bitter , cold , and fiery , and is the driving spirit in the Anger . 70. And therefore resteth not in the fierce wrath and anger ; but is thrusting forth , and blowing forth of the Essential fire , in that it uniteth it self again in the Essence of the Fire ; for the wrathful Essences draw it again into them ; for it is their source or quality and life , and yet go●th in the kindled fire into the light forth from the Father into the Sonne , and openeth the fiery Essence● in the source or quality of the light . 71. VVhere then the fiery Essence in the great desire of the burning Love , and the first stearn source or quality , in the Lights quality or source , is not known ; but the fierceness of the fire , is only thus a cause of the light flaming Majesty , and of the desiring Love. 72. And thus we are to understand the Being or substance of the Deity , and also the Eternal Nature ; and we understand alwaies the Divine Being or substance , in the light of the Majesty ; for the meek light maketh the stearn nature of the Father , meek lovely and merciful . 73. And is called the Father of Mercy , according to his Heart or Sonne ; for the Property of the Father standeth in the Nature of fire and light , and is himself the Being of all Beeings or Substance of all Substances . 74. He is the Abysse and the Bysse or ground , and parteth him self in the Eternal Birth into Three Properties , as into Three Persons ; also into Three Principles . 75. Whereas yet in the Eternity , there are but Two in Being or Substance , and the Third is as a Looking-Glass of the first Two ; out of which this world as a comprehensible or palpable Being or Substance , is created in a Beginning and End. The Second Chapter . Of the Revelation or Manifestation of the Mystery ; How out of the Eternal Spiritual Mystery , the Temporary Mystery is flown forth . 1. SEeing then thus there hath been a Mystery from Eternity ; therefore now its manifestation or Revelation is to be considered : for we can speak no otherwise of the Eternity , then as of a Spirit . 2. For it hath all been only a Spirit , and yet from Eternity hath generated it self into Being or Substance , and that through Desiring and Longing . 3. Neither can it be said at all , that in the Eternity there hath not been Beeing or Substance ; for no Fire subsisteth without Being or Substance . 4. Also there is no Meekness without the Generating of Being or Substance ; for the Meekness generateth VVater , and the Fire swalloweth up the water , and maketh it in it self , one part Heaven and Firmament , and the other part Sulphur . 5. In which the fire Spirit , by its Essential wheel , maketh a Mercury , and further awakeneth the Vulcan ; that is , striketh up the Fire , that so the Third Spirit , viz : the Air becometh generated . 6. VVhere then the noble Tincture standeth in the midst , as a * Glance with the Colours , and Originally ariseth out of the Wisedom of God. 7. For the Colours arise from the source or quality : Every Colour standeth with its Substantiality , in the meekness of the quality or source of the water , excepting the Black , which doth not so , that hath its Original out of the harsh astringent fierceness ; † they all receive their colours from the source or quality . 8. Thus now every form longeth after the other , and from the Desirous Longing every form is impregnated from the other ; and the one bringeth the other to Being or Substance ; so that the Eternity standeth in a perpetual enduring Magia , wherein Nature standeth in a sprouting springing and wrestling ; and the fire consumeth that , and affordeth or giveth it also , and so is an Eternal Band. 9. Only the light of the Majesty and Trinity of God , is unchangeable : for the Fire cannot comprehend it ; and it dwelleth Free in it self . 10. And yet it is perceptible and known to Us , that the light of the Love is desirous , viz : of the wonders and figures in the wisdom . 11. In which desiring ; this world , as a Model , hath been known from Eternity in the wisdom , in the Deep hidden Magia of God ; for the Desiring of the Love searcheth into or predominateth in , the Ground or Byss , and Abyss . 12. Therein hath also from Eternity , the desire of the fierce wrath and harsh stern source or quality in the Fathers Nature and property , together mingled it self . 13. And so the Image of Angels and Men , have been from Eternity discovered in the Divine property in Gods wisdom ; as also , in the property of the fierce wrath , the Devil , But not in the holy Light-flaming property . 14. But yet in no Image or , † Being and Substance ; but in the way or Manner , as in a deep sence , a thought darteth up , and is brought before its own looking-Glass of the Minde ; where , in the Minde often a thing appeareth , * that is not in Being or Substance . 15. Thus have the two Genetrixes , viz : the fierce wrath in the Fire , and also the Love in the Meekness or Light : set their ‖ Model in the wisdome . 16. Where then the Heart of God in the Love , hath longed to Create , this Model into an Angelical Image , out of the Divine substantiality , that it should be a similitude and Image of the Deity , and should dwell in the wisdom of God , to fulfill the longing of the Deity , and to the Eternal rejoycing of the Divine Kingdom of Joy. 17. And now we are to conceive or apprehend of the Word Fiat , that it hath comprised or c●tched this and brought it into a Substance and Corporeal Being : for , the will to this Image , hath existed out of the Father , out of the Fathers property in the word or Heart of God from Eternity , as a desirous will to the Creature , and to the Manifestation of the Deity . 18. But being it had not moved it self from Eternity , till at the Creation of the Angels ; therefore there was no Creation performed till the Creation of the Angels . 19. But the Ground and Cause thereof , we are not to know , and God hath reserved it to his own Power and Might , how it came to pass , that God hath once moved himself ; seeing , or notwithstanding , he is an unchangeable God : and we shall here search no further , for this troubleth us . 20. Only of the Creation we have ability to speak , for it is a Work in the Being or Substance of God : and we understand , that the Will of the Word or Heart of God , comprehended or Comprised the astringent Fiat in the Center of the Fathers Nature , together with the Seaven Spirits and Forms of the Eternal Nature , and that in the Form and Manner of the Thrones . 21 Where then the harsh Fiat , stood not as a Maker , but as a Creator in the property of Each Essence , * All in the Great Wonders of the VVisdome . 22. As the Figures were from Eternity discovered in the † Wisdome , so they now became comprehended by the Fiat , in the Will-Spirit of God. 23. Not out of strange Matter , but out of Gods Essences , out of the Fathers Nature , and became introduced by Gods Will-Spirit into the light of the Majesty . 24. VVhere then they were Children , and not strange guests : generated and Created out of the Fathers Nature and property , and their will-spirit was inclined or directed into the Sonnes Nature and property . 25. They could and should Eat of Gods love-substantiality , in the Light of the Majesty : where then their fierce wrathful property out of the Fathers Nature became changed into Love and Joy. 26. And that they all did , besides or except one Throne and Kingdom , and that turned it self away from the light of Love ; and would rule and domineer in the stern Nature of the Fire , above Gods meekness and Love. 27 And was therefore , driven out from the Fathers Property , from its own Creaturely Place , into the Eternal Darkness , into the Abyss of the stern Fiat ; and there must stand in its own Eternity ▪ and thus the fierce wrath of the Eternal Nature is here also filled . 28. But yet we are not to think ; that King Lucifer also could not have stood : He had the light of the Majesty † for himself as well as the other Thrones of Angels : If he had Imagined thereinto , or according to it , He had continued an Angel. 29. But he drew himself out of Gods Love into the Anger , and so he is now an Enemy of the love of God and of all Holy Angels . 30. VVe are here to consider further : Of the Enimicitious kindling of the Extruded Spirits : while they were yet in the Fathers property : How they with their Imagination kindled the Nature of the substantiality ; so that out of the Heavenly Substantiality , Earth and Stones are come to Bee : and the Meek Spirit of the water is come to be a burning Firmament in the fires source or quality : whereupon the Creation of this World , viz : of the Third Principle , followed . 31. And for the Place of this World there was an other Light awakened , viz. the SUN : that so the Devils Pomp might be withdrawn from him , and he was thrust out and shut up as a Prisoner in the Darkness between the Kingdom of God and of this world . 32. VVhere then in this world , he hath no further to Rule , but only in the Turba , in the fierce wrath and Anger of God ; where that is awakened there he is Executioner : and is a continual Lyer , Mischiefer and betrayer and Cheater of the Creatures . 33. He turneth all Good into Evill , so far as he is permitted room to do so ; whatsoever is Terrible and Pompous , there he sheweth his might , and willeth continually to be above God. 34. But the Heaven which is Created out of the midst of the Waters , as a Meek Firmament , allayeth his Pomp , so that he is not Chief Great Prince in this world ; but * Prince of wrath . 35. Now when the Devil was thrust out of his Place , this Place or Throne thereupon stood without its Angelical Hoast , in great desire and longing after its Prince ; but he was thrust out . 36. So now God Created for it another Prince , Adam the first Man , who was also a Throne-Prince before God ▪ and here we are rightly to consider his Creation , as also his Fall ; for the sake of whom , the Heart of God moved it self , and became Man. 37. It is not so slight or trivial a thing or Matter , about the Creation of Man , for whose Fall sake , God became Man , that he might Help him again . 38. So also his Fall was not the meere Biting of an Apple ; also his Creation was not in that manner , as outward Reason supposeth , which understandeth the first Adam in his Creation , to be onely a meere Clod of Earth . 39. No , my Dear Mind , God is not become man for the sake of a Clod of Earth : neither was the matter meerly one disobedient Act for which God was so enraged that his wrath could not be pacified , except it be revenged on the Sonne of God and slay him . 40. To Us Men indeed , since the loosing of our Paradisical Image , this Mystery hath continued hidden , except to some who have attained the Heavenly Mystery again : to them somewhat thereof hath been opened , according to the Inward Man. 41. For in Adam we are Dead as to Paradise , and must Sprout and Grow again through Death and the Corruption of the Body , into Paradise , as into another world , in the life of God , into the Heavenly Substantiality and Corporeity . 42. And though it be so in some , that they attain the Substantiality of God , viz : Christs Body , again , on to the soul ; yet the Perished Earthly Adam hath covered the Holy and pure Mystery , so that the Great secret Mystery hath continued hidden to Reason . 43. For God dwelleth not in this world in the Outward Principle , but in the Inward : he dwelleth indeed , in the Place of this world , but this world apprehendeth him not : how then will the Earthly Man apprehend the secret Mysteries of God. 44. And if a Man do apprehend them , he apprehendeth them according to the Inward Man , which is born of God again . 45. But seeing the Divine Mystery will now more and more henceforth , be laid so wholly open , and be so very apprehensibly given to Man , that he will very clearly apprehend the hidden secret : therefore it ought by him to be well considered what it signifieth : Even the Harvest of this world , for the beginning hath found the End : and the Middle is set into the separation . 46 , Let this be told to you ye Children , who would inherit the Kingdom of God : there is a time of Great Earnestness or severity at Hand : the Floar shall be purged , Evil and Good shall be severed one from another : The Day Dawneth , this is highly known . 47. When we will speak of Man , and rightly understand , out of what he is made ; we must Consider of the Deity , together with the Being of All Beings or Substance of all Substances ; for Man was Created according to the similitude of God , out of all the Three Principles ; a totall Image and Similitude , according to all Beings or Substances . 48. He must not be an Image of this world only ; for this worlds Image is Beastial ; and for the sake of no Beastiall Image , is God become Man. 49. For neither did God create Man to live thus in a Beastial Property , as we now live in after the Fall , but in the Paradisicall , in the Eternall Life . 50. Man had no such beastial Flesh , but heavenly Flesh , but in the Fall * it became earthly and beastiall . 51. Neither are we to understand it in such a sence , that he had nothing of this world in him : He had the Kingdom and Dominion of this world in him ; but the Four Elements ruled not in him ; but the Four Elements were in One , and the Earthly Dominion lay hidden in him . 52. He should live in the Heavenly source or Quality ; and though all was stirring in him , yet he should rule with the Heavenly source or Quality of the second Principle over the Earthly ; and the Kingdom and the source or Quality of the Stars and Elements should be under the Paradisical source or Quality . 53. No Heat nor Frost , no Sickness nor Mishap or Mischief , also no fear should touch him or terrifie him , his body could go through Earth and Stone , uninterrupted by any thing . 54. For that would be no Eternal Man , which earthliness could limit , which were thus fragile . 55. Therefore we should rightly consider of Man : It is not Sophistry or Opinion that will do it , but knowing and Understanding in the Spirit of God. 56. It is of necessity you must be born again , if you will see the Kingdom of God again , out of which you are departed . 57. Art will not do it ; but Gods Spirit , which sets open the Doors of Heaven to the Image of man , so that he can see with Three Eyes . 58. For Man standeth in a Threefold life , if so be he be Gods Child ; if not , he standeth onely in a Two-fold life . 59. And it is sufficiently known to us , that Adam is , with the right Holy Image , which was the similitude according to the holy Trinity , gone forth out of the Divine Being or Substance , aud hath Imagined in or according to the Earthliness , and hath brought the earthly Kingdom into the divine Image , and darkned or obscured it , and made it perish , whereupon also we then lost our Paradisical Seeing . 60. Also God hath withdrawn Paradise from Us , whereupon we became then weak faint and feeble ; and instantly , the Four Elements , together with the Constellations or Astrum in us became strong and mighty , so that we are with Adam fallen home to them . 61. Which also is the Cause of the Woman , that God divided Adam , when he could not stand , and parted him into two Tinctures , viz. according to the Fire and Water , as shall be mentioned here following ; the one affording soul , the other Spirit . 62. And after the fall Man became a beastial Being or Substance , who must propagate after a Beastial property or kind ; and then the Heaven and Paradise as also the Deity , became a Mystery to Him. 63. VVhereas yet the Eternal continued in Man , viz : the Noble soul , but covered with an Earthly Garment , and darkned , and infected with the earthly source or quality , and poysoned by the false or Evil Imagination ; so that it was no more known to be Gods Child . 64. For the sake of which , God became Man , that he might deliver it from the Dark Earthliness again , and bring it again into Heavenly Substantiality , in Christs Flesh and Blood , which filleth the Heaven . The Third Chapter . The Gate of the Creation of Man ; and of the breathing in of the Soul and of the Spirit . 1. ALthough this hath been cleared enough in the other Writings ; yet because every one hath them not ready at Hand : therefore it is necessary : to set down a brief recitall or round description of the Creation of Man ; whereby Christs Becoming Man or Incarnation , may be the better understood afterward . 2. Also for the sake of the Pearl , which continually more and more befalleth and becometh given and opened to Man in his seeking ; which is a singular Joy to me , thus to delight my self with God. 3. The Creation of Man is done or performed in all the Three Principles , viz : in the Fathers Eternal Nature and property ; And in the Sonnes Eternal Nature and property ; and in this worlds Nature and property . 4. And , into the Man which the word Fiat Created , was the Threefold Spirit , out of the Three Principles and sources or qualities breathed in to be his life ; viz : he was Created by a Threefold Fiat ; understand the Corporeity or Substantiality ; and the will of the Heart of God , introduced the Spirit into him , according to all the Three Priuciples ; understand it , as followeth . 5. Man was created totally after the similitude of God , God manifested himself in the Humanity in an Image , which should be as himself . 6 , For , God is ALL ; and All is proceeded from him ; and yet all is not called God , therefore , because all is not Good. 7. For , as far as concernes the Pure Deity , God is a light-flaming Spirit , and dwelleth in Nothing but onely in himself ; Nothing is like him . 8. But as far as concerns the property of Fire , out of which the light is generated ; we apprehend that the property of the Fire is Nature , which is a Cause of the Life , Moving , and of the Spirit ; else there would be no Spirit , also no Light nor Being or Substance , but an Eternal * Stilness , neither Colour nor virtue , but all would be an Abyss wsthout Being or Substance . 9. Although yet the light of the Majesty dwelleth in the Abyss , and is not apprehended by the fiery Nature and property ; For as to the Fire , and Light , we are to Understand as followeth . 10. The Fire hath and maketh a terrible and Consuming source and Quality or torment : now in the source or quality and torment , there is a sincking down like a dying , or free yieldiug up it self . 11. That free yeelding up it self falleth into the liberty , without or beyond the source or quality or torment , as into Death ; and yet is no Death , but it so goeth a degree deeper down into it self , and becometh free from the source or quality or torment of the fires Anguish ; and yet hath the sharpness of the Fire , yet not in the Anguish , but in the * Liberty . 12. And then the Liberty and the Abyss , is a Life , and becometh a Light in it self ; for it getteth the Flash of the Anguish Source or Quality or torment ; and becometh desirous , viz : of the Substantiality . 13. And the Desiring impregnateth it selfe with substantiality out of the Liberty and Meekness : For , in that the Anguish source or quality or torment , sinketh or entreth in , it rejoyceth that it is free from the Anguish ; and draweth the joy into it self , and goeth with its will out from it self , which is the Life and † Spirit of Joy. 14. For which , here we had need of an Angels Tongue : yet hereby we will give to the Reader that loveth God , a short explanation , to consider of ; for the understanding of the Heavenly Substantiality . 15. For , in God , All is power Spirit and Life ; But whatsoever is Being or Substance , that is not Spirit ; but that which sinketh down from the Fire , as into Inability , that is Being or Substance . 16. For , the Spirit ariseth in the Fire , but it severeth it selfe into two Sources or Qualities : as one into the Fire , and one in the sincking down into the Liberty , into the Light. 17. This is called God ; for it is Meek and Lovely , and hath in it self the Kingdom of Joy ; and the Angelical world is understood in the sunk down Liberty of the Substantiality . 18. Therefore when we were gone out from the Liberty of the Angelical Substantiality , into the Dark source or quality , whose Abysse was the Fire , then there was no Remedy , unless , the Lights power and Word , as a word of Divine Life , became a Man , and brought us out of the darkness , through the fire source or quality , through the Death in the fire , a-again into the Liberty of the divine Life , into the divine Substantiality . 19. And Therefore must Christ dye , and with the soul-Spirit go through the Fire of the Eternal Nature , viz : through * Hell and the fierce wrath of the Eternal Nature , and enter into the Divine Substantiality ; and break open a way for our souls through the Death and Anger ; through which , we may with , and in , him , enter through death into the Eternall Life . 20. But concerning the divine Substantiality , viz : concerning the divine Corporeity , we are to understand as followeth . 21. VVe understand that the Light giveth Meekness , viz : Love : Now the fires anguish desireth Meekness , that it may slake its great Thirst , for the fire is desirous , and the Meekness is giving , for it giveth it self . 22. Thus in the desiring of Meekness , cometh to be substance or Being , viz ; a substantial * Essentiality : which is sunk down from the fierce-wrath , which giveth its own Life freely , and that is Corporeity , for out of the power in the Meekness , it becometh substantial , and is , by the Astringency as by the Eternal Fiat , attracted or put on and retained . 23. And is therefore called Substantiality or Corporeity ; because it is sunk down from the fire source or quality and Spirit , and is in respect of the spirit as mute or inanimate , Dead and impotent ; whereas Yet , it is an Essential Life . 24. Understand us aright thus , : when God created the Angels , there were onely Two Principles manifested and in Being or Substance ; viz : that in the Fire , and that in the light ; viz : One in the fierce wrathful Substantiality in the stern astringent Fiat , with the forms of the fires Nature . 25. And then that in the Heavenly substantiality , out of the Holy Power , with the water source or quality of Meekness of the Life of Joy : in which the divine Sulphur , as in the Love and Meekness ; was generated ; its Fiat was Gods desiring will. 26. Out of this divine Substantiality , viz : out of Gods Nature , the Angels as Creatures were Created , and the source or quality of their Spirit and Life , ariseth in the Fire . 27. For without Fire no Spirit doth subsist : and if it go out of the Fire into the Light , there it obtaineth the love source or quality , and the fire becometh onely a cause of its Life : but the fires fierceness becometh quenched with the Love in the Light. 28. But Lucifer dispised this , and continued in the Fire-Spirit , and so Elevated himself also and kindled the substantiality in his Place , out of which Earth and Stone came to be ; and he was thrust out ; and so the Third Corporeity and the Third Principle began , together with the Kingdom of this world . 29. So when the Devil was thrust out into the Darknesse , then God Created another Image according to his similitude , in this Place . 30. But if it must be Gods similitude according to all the Three Principles ; then must it also be taken out of all the Three , and out of All Beings or Substances of this Place or of this Deep : as far as the Fiat , had with Lucifers Principality , given it self into the Ether to the Creation . 31. For , Man came in the sted of Lucifer : and hence ariseth also the Envy of the Devils , that they cannot afford Man that Honour : but leade him continually into the Evil way of perdition , whereby they may but increase their Kingdom : and they do it as a spite against the Meeknesse , viz : the love of God , supposing that seeing they live in the fierce strong Might ; that they are higher then the Spirit of God in the Love and Meekness . 32. Understand it thus : Gods Will-Spirit viz : the Holy Spirit hath comprised the Two-fold Fiat in two Principles , viz : in the Angelical world the Inward , and in this outward world , the Outward , and Created den Mesch oder Menschen , as a Mixt person ; for The * Mixture or Man , he should be an Image according to the Inward and outward world ; but should with the inward source or quality , rule over the outward ; thus he should have been the similitude of God : 33. For , the outward Substantiality hung to the Inward , and the Paradise grew through the Earth , and Men in this world upon the Face of the Earth was in Paradise ; for Paradisical fruit grew for him , till the Fall , when the Lord Cursed the Earth . 34. Then Paradise passed into the Mystery , and became a Mystery or hidden secrecy to Man ; whereas yet if he be born of God again , according to the Inward Man , he dwelleth in Paradise , but according to the Outward he dwelleth in this world . 35. VVe are further to consider the Beginning and Original of Man : thus . God hath created his Body out of the † Matrix of the Earth , out of which the Earth was Created . 36. All was together one in another , and yet parted it self into Three Principles of a Threefold Substantiality ; and yet that in the fierce wrath was not known . 37. Now if Adam had continued in Innocency , he had lived the whole time of this world only in Two Principles , and had ruled with one over all , and the fierce wrathful Kingdom had not been known or manifested in Him , though indeed he had it in him . 38. And we are to understand furthee ; that Adams Body was Created out of the Inward Element , wherein the Inward Firmament and Heaven together with the Heavenly Essences , do lye , as to one Part , by the Inward Fiat . 39. And , as to the other Part he was created by the outward Fiat , out of the outward Four Elements , and out of the Constellation or Astrum ; for in the Matrix of the Earth , they stood one among another ; The Paradise was therein , and the Body was created also in Paradise . 40. Understand us aright : He had divine and also Earthly Substantiality on him , but the Earthly was impotent and as it were swallowed up in the Divine . 41. The Substance or matter out of which the Body was Created was a Mass , or Lump of fire and water , together with the * Essences of Both those principles , although the First also lay therein , but not stirring . 42. Every Principle , should continue in its seat , and should not mixe , even as is done in God , and then Man were a Total Image according to Gods Being or Substance . Of the Breathing-in of the Soul and of the Spirit . 43. The Body is a similitude according to Gods substantiality ; the Soul and Spirit are a similitude according to the Holy Trinity , 44. God gave the Body his substantiality out of the Three Principles ; and the Spirit together with the Soul , out of the fountain of the Threefold Spirit of the All-Being All-Substantial Deity . 45. And thus we are to understand , that the soul , with its Image , and with its outward Spirit , is proceeded out of three Principles and breathed and introduced into the Body : as Moses witnesseth ; † God breathed into Man the living Breath into his Nostrils , and so Man became a living soul . 46. But now the Breath and Spirit of God is Threefold , viz : in a Threefold source or Quality . 47. In the first Principle it is a fiery Breath and Spirit , which is the true cause of the Life , and standeth in the Fathers source or quality , viz : in the Center of the fierce wrathful Nature . 48. And then in the second Principle Gods breath or Spirit , is the light flaming love-spirit , viz ; the true spirit of the True Deity , which is called God the Holy Ghost . 49. And in the Third Principle , as in the similitude of God , Gods Breath is the Aire-spirit upon which the Holy Ghost rideth ; as David saith : * The Lord rideth upon the Wings of the Wine : and Moses saith , † The Spirit of God moved upon the Water ; that is upon the Capsula , or inclosure , where the Aire ariseth . 50. Now this Threefold Spirit , hath the total God out of all the Three Principles , introduced and Breathed-in , into the Created Image . 51. Viz : First , the Fire Spirit , he hath introduced into him from within , and not at the Nostrils , but in the Heart in the Twofold Tincture of the inward and outward Blood ; although the Outward was not known or discerned , but was a Mystery , But the Inward was stirring , and had Two Tinctures , viz : one out of the Fire , and one out of the Light. 52. This Fire-spirit is the true Essential soul , for it hath the Center of Nature with its four formes for its fiery might ; It striketh up the fire , it self , and it self maketh the wheel of the Essences , as in the * Second and † Third Book is mentioned at Large . 53. And thou art to know , that the Essential Souls-fire is not the true Image according to the Deity ; It is no Image , but a Magical perpetual enduring Fire . 54. It hath had no beginning : also it will have no End. 55. And understand : That God hath introduced the Eternal Begining-less Fire , which hath been from Eternity in it self in the Eternal Magia , as in the willing of God in the desiring of the Eternal Nature , as an Eternal Center of the Genetrix : for this Image should be a Similitude of or according to him , 56. And secondly , in like manner it is , with the Essential souls-Fire ; the Holy Spirit hath introduced the Light-flaming Love-spirit out of it self , and that even in the Second Principle , wherein the Deity is understood . 57. Not in at the Nostrils ; but as Fire and Light hang one to another and are One ; but in two sources or qualities : thus was the Good Love-spirit , together with the Essential Fire-spirit introduced into his Heart . 58. And each source or quality , brought its own Tincture along with it , as a peculiar Life of its own ; and in the Love-Tincture the right true Spirit is understood ; which is the Image of God , which is a similitude according to the clear true Deity , which respecteth the whole Man properly , also filleth the whole Man , but in its own Principle . 59. The soul , as to what purely belongeth unto it ; is a Fire-Eye , or a fire-Looking-Glass ; wherein the Deity hath manifested it self according to the first Principle , viz : according to Nature , for it is a Creature , and yet Created in no similitude . 60. But its Image which it bringeth forth out of its fire-Eye into the Light , that is the True Image or Creature , for the sake of which God became Man , and introduced it again out of the fierce wrath of the Eternall Nature in Ternarium sanctum into the Holy Ternary . 61. And we are to understand further , thus , concerning the soul and its Image : It is indeed together a Spirit ; but the Soul is a hungry fire , and must have substantiality , else it will be a hungry Dark valley , as the Devils are become such . 62. Thus , the soul maketh Fire and Life ; and the meekness of the Image maketh Love and heavenly substantiality ; thus the souls fire , becometh Meekened and satiated with Love. 63. For the Image hath water out of Gods fountain , which floweth into Eternal life , the same is Love and Meekness , and it receiveth that out of the Majesty of God : As is to be seen in a kindled Fire ; that the fire in it self is a fierce wrathful source or quality , and the Light is a Meek amiable source or quality : and that , in the deep of this world , out of Light and Aire , water cometh to be ; this is thus also , in a similitude . 64. Thirdly , God hath in like manner at once , breathed-in , the Spirit of this world , with the source or quality of the Stars and Elements , viz. the Aire , into Man , into his Nostrils ; that should be a ruler in the outward Kingdom , and open the wonders of the outward VVorld ; to which End also God created Man in the Outward Life . 65. But the Outward Man should not reach into the Image . 66. And the Image of God , should not lodg the outward Spirit in it self ; and suffer that to rule over it . 67. For its food was from the Word and power of God : and the outward Body had paradisical food not from the Sack of Wormes , for it had not that . 68. Also he had neither the form nor shape of Masculine or Feminine , for he was both ; and had both Tinctures , viz : of the soul & of the Spirit of the soul ; of the Fire and of the Light. 69. And he should generate another Man out of himself according to his Similitude : he was a chast Virgin in one only pure Love : he loved and impregnated himself , through the Imagination ; and so also * was his propagation . 70. He was a Lord over the Stars and Elements , a similitude of God ; as God dwelleth in the stars and Elements and they apprehend not him : he ruleth over all : thus was Man Created also . 71. The Earthly source was not wholly stirring in him ; he had indeed the Aire-spirit ; but the Heat and Cold should not touch him , for the substantiality of God pressed through all ; as the Paradise pressed and sprouted through the Earth ; so sprouted the Heavenly substantiality in the outward Being or Substance of his Body , and outward Spirit . In God , that , was very possible , which to us , in the earthly Life seemeth strange . 72. Fourthly , thus Adam , with the introducing of his fair Heavenly Image into the spirit of God , hath together received the Living word of God , which was the food of his soul and Image : that living Word was surrounded with the divine Virgin of wisdom . 73. And you are to know , that the souls Image , stood in the Virgin-like-Image , which was discovered in the Deity from Eternity . 74. And the pure Image of Adam , was out of the wisdom of God : for , God would thus behold and manifest himself in an Image ; and that was the similitude according to God ; understand , according to Gods Spirit : according to the Number Three ; a Total chast Image , like the Angels of God 75. And in this Image , Adam was the childe of God ; not a similitude onely , but a Childe . I say , born of God , out of the Being of all Beings or Substance of all Substances . 76. Thus we have shortly acquainted you , and offered to your understanding ; what kind of Image Adam was before his Fall , and how God hath created him ; for the better understanding , why Gods Word is become Man : how it was brought about , and what it hath caused or produced and effected . The Fourth Chapter . Of the Paradisical * Being or Substance and Dominion : How it would have been if Man had continued in Innocency . 1. MAny Objections hath the Devil framed , whereby he would Excuse himself ; saying God hath Creatted him thus as he is ; whereas his Angelical form which he once had , alwaies convinceth him , that he is a Lyer . 2. And thus he alwaies doth to the poor fallen Man , he introduceth alwaies the Earthly Kingdom with its power and ability into him ; that so he may have a constant looking Glass before him , that he also may blame God , as if he had created him earthly and Evil. 3. But he leaveth out the best , viz : First , the Paradise , in which Man was created ; and then Secondly , Gods Omnipotence ; that † Man liveth not by bread onely , but also from the Power and Word of God : and Thirdly , that Paradise with its source or quality ruled over the Earthlinesse . 4. He sheweth Man onely his Hard miserable fleshly Naked form or Condition : but the form or Condition in Innocency , wherein Adam knew not that he was Naked ; he covereth or concealeth that , to seduce Man. 5. And so , he would have this very much concealed , from us poor Children of Eve : and though the Earthly * Sack is not worthy to know it ; yet it is very Necessary for our Minds to know it . 6. So it is also necessary for us to fly to the True Door Keeper who hath the Key to Open it , to pray to him , and yeeld up our selves wholly to him ; desiring him that he will yet vouchsafe to open to us , the Paradisical Gate in the Inward Center of our Image , that the Paradisical Light might shine to us in our Minds , that so we might become longing to dwell with our IMMANUEL again , with the Inward and New Man in Paradise . 7. For , without this Opening , we understand Nothing of Paradise and of our Image which we had in Innocency . 8. But being Christ the Son of God hath generated us again to the Paradisical Image ; we should not be so remiss , to rely upon Art and earthly Reason : for so we find no● Paradise and Christ ; who must become Man in us , if we will ever see God ; in our Reason , it is all but Dead and Blind . 9. VVe must go out from Reason , and enter into the becoming Man or Incarnation of Christ , and then we shall be taught of God ; and then we have power to speak of God , Paradise , and of the Kingdom of Heaven . 10. And in the Earthly Reason , which onely proceedeth from the Constellation or Astrum , we are but Fools in the presence of God if we will speak of the Heavenly Mystery ; for we speak of a Thing which we have not seen or known . 11. But even a Childe knoweth its Mother , so also every one that is born of God again , knoweth his Mother , not with Earthly Eyes , but with divine , with the Eyes of the Mother from whom he is born : this we present to the true hearted Reader to consider , what he is to do ; and from what mind and apprehension or understanding , we will write . 12. Reason of the outward world , will needs hold , that God Created Man in the outward Dominion , in the source or quality of the fiery Stars and four Elements ; but if that were so , then he was Created in the Angnish and Death . 13. For , the starry Heaven hath its limit ; when it attaineth that , it leaveth the Creature ; of which it was a leader ; and then that Domininion and Beeing or Substance of the Creature passeth away which was subject to the outward Heaven . 14. And we see very well , how we fall away and dye when the outward Heaven with the Elements , leave us , so that even a Child in the Mothers womb is clearly old enough to dye : also oftentimes it perisheth , while it is yet without Life , and in the Fiat of the outward Dominion , is in the coming to be a Body , before the Center of Nature striketh up the Fire of the soul . 15. And thus by Adams fall , we clearly know the Dying and Death ; that Adam as soon as he became Earthly , dyed as to Paradise , and was dead to the Kingdom of God : therefore then the Regeneration was necessary for us , else we could not become Living again . 16. But seeing God did forbid Adam the Earthly fruit which was mixt , not to touch it , and also ereated onely one Man with Masculine and Feminine Properties , with both Tinctures , as of the fire , and of the Light in the Love ; and brought him instantly into Paradise , yea he was Created in Paradise : therefore we cannot give way to Reason , which by the Devils Infection or instigation , saith , that Man was Created Earthly . 17. For whatsoever was solely Created from the Earthly life , or from the Earthly source or quality , that is Beastial , it hath beginning and End , and reacheth not the Eternity , for it is not out of the Eternity . 18. And that now , which is not out of the Eternity , that is , transitory , and onely a looking Glass wherein the Eternal wisdom hath beheld it self as in a Figure and similitude . 19. There remaineth thereof nothing else but a shadow without source or quality and being or substance ; it passeth away , as a wind , which hath raised itself , and then lieth down again . 20. For such a Creatures sake , the word of God , is not become Flesh : the Eternal is not for the sake of the Transitory entered into the transitory substantiality . 21. Also it is not therefore entred into the Earthly , that it would raise and introduce the Earthly transitory , into the Power of the Majesty ; but for the sake of that which was proceeded out of the Power of the Majesty ; but was become evil and Earthly , and as it vvere extinguished in Death , that it might make it living again , and awaken , and lift it up into the power of the Majesty , into that state it was in , before it was a Creature . 22. And we are to understand otherwise then we have hitherto done concerning Man ; having accompted him beastial : Indeed he became Beastial , according to the property of this World ; when he dyed in Adam , from thence forward he lived to this world , and not to God. 23. But if he entered with his will-spirit into God , then the will-spirit would attain the Noble Image again , and according to the Image , would live in God ▪ and according to the Beastial property , would live to this world . 24. Thus he was in Death and yet was living , and therefore Gods word Became Man , that it might unite him into God again , that he might be totally born again in God. 25. VVee are to conceive of the Paradisical Image thus ; we say and apprehend , that Adam was Created Good , pure , and immaculate : as was also Lucifer and his Hoasts . 26. He had pure eyes , and that Two-fold : for he had both kingdoms in him , viz : Gods Kingdom and the Kingdom of this world . 27. But as God is Lord over all , so should Man also in the power of God , be Lord over this world ; for as God ruleth in all and presseth through all , imperceptibly to the Thing ; so could the hidden divine Man press into all , and see all . 28. Indeed the outward * was in the Outward ; † but he was Lord●ver ●ver the outward , it was under him ; it could not subdue him , he could break the Rocks without any prejudice to him . 29. The Tincture of the Earth was wholly known to him , he should have found out all the Wonders of the Earth : for to that end he was also created in the outward ; that he should manifest in figures , and produce into work , what was seen in the Eternall wisdome , for he had the Virgin wisedome in him 30. Gold Silver and the Pretious Metalls are indeed also out of the Heavenly Magia , thus inclosed and shut up by or with the kindling : they are another thing then Earth ; Man loveth that well and useth it for his maintenance ; but he knoweth not its ground and Original ; it is not in vain , loved by the Minde ; it hath a high Original , if we would consider of it . 31. But we are justly silent of it here ; seeing Man wthout that loveth it too much , and thereby withdraweth himselfe from the spirit of God. 32. One should not love the Body more then the Spirit , for the Spirit is the Life : this we give you to understand in a similitude , and are silent of the Matter with the ground and Original thereof . 33. But know this , that it was given to Man for his Sport and Ornament , he had it by the right of Nature ; it was his , understand , the outward Bodyes , for the outward Body with its Tincture , and the Metalline Tincture , are near a kind . 34. But when the Tincture of the outward Body , was destroyed by the Devils Evil longing ; then the Metalline Tincture , hid it selfe also from the Humane , and became an enemy to it ; for it is purer then the perished in the outward Man. 35. Let this be manifested to you , ye Seekers of the Metalline Tincture , If you would find the Philosophers stone , then apply your selves to the New Birth in Christ ; else it will be hard ●or you to apprehend it ; for it hath a great agreement with the heavenly substantiality ; which if it were released from the fierce wrath , would be very well seen . 36. It s lustre signifieth somewhat , so that , if we had paradisicall eyes , we should well apprehend it : The Minde sheweth it us indeed , but the understanding and full knowledge , is dead as to Paradise . 37. Therefore seeing we use that Noble thing , to the dishonour of God , and to the destruction of our selves ; not to honour God thereby , and to enter with our Spirit , into the Spirit of God , but leave the Spirit , and cleave to the substantiality , therefore is the Matalline Tincture become a Mystery , for we are become strangers to it . 38. Man was created , that he should be a Lord of the Tincture , and it was subjected to him ; and he became its servant , and also strange to it , therefore now he seeketh in Gold and findeth Earth . 39. Because he forsook the Spirit , and went with his Spirit into the substan●iality , therefore the Substantiality hath captivated him and shut him Up in Death , so that , as the Tincture of the Earth lyeth shut up in the fierce w●ath , till the Judgment of God , so also the spirit of Man lyeth shut up in the Anger , unlesse he go forth , and become generated in God. 40. For , the Devil would be Chief Great Prince , with his fierce wrath in the heavenly substantiality , therefore it was shut up from him , and became Earth and Stone , so that he is not Prince , but a Captive in the Anger , and the substantiality profiteth not him , for he is Spirit . 41 He contemneth the Heavenly Substantiality , and kindleth the Mother of Nature , viz : the Astringency or Fiat , which instantly made all palpable and Corporeal , which Gods Spirit * created or compacted together . 42. And yet it was well or easie to be known to Man , he could well release the Tincture , and bring forth the Pearl , to his Sport or Scene and Joy , and to the Manifestation of Gods Glory and Deeds of wonder , if he had continued in Innocency . 43. As to Mans-Eating and Drinking , whereby he should give his 〈◊〉 nourishment and substantiality , it was thus . 44. He had a two-fold fi●e in him , viz : the Souls fire , and the outward fire of the Sun and Constella●ions or Astrum : Now every fire must have Brimstone on Beeing and Substance , or else it subsisteth not ; that is , it burneth not : Concerning which we have sufficient understanding in the Divine Beeing or Substance : what the nourishment of Man was . 45. For , as is mentioned above , the souls fire is fed with Gods Love , meekness , and substantiality , together with whatsoever , the word viz : the Divine Centre , bringeth forth . 46. For , the soul is out of the Eternal Magick Fire , which must also have Magick food , viz : by or with the Imagination . 47. If it hath Gods Image , then it Imagineth in Gods Love , in the Divine substantiality , and eateth of Gods food , of the food of the A●gels . 48. But if not , then it eateth of whatsoever it imagineth in , or of whatsoever the Imagination entreth into ; whether it be of the Earthly of hellish source or quality , and into that Matrix also it falleth ; indeed not with its substance , but is filled therewith , and that beginneth to qualitie or operate in it selfe , as poyson doth in the flesh . 49. Also it is sufficiently to be known by us in the food of the Outward Body , thus ; The outward Man was indeed , yet he was as it were half swallowed up by the Inward , the Inward ruled throughout ; and thus every life took of its own food . 50. Viz : the Image of God , or the Souls Spirit and Image , did eat of the Divine heavenly substantiality ; the outward body did Eat of the paradisicall fruit in the mouth and not into the Body : for as the outward Body stood halfe swallowed up in the Inward , so was also the fruit of Paradise . 51. The Divine substantiality sprouted through the Earthly , and had halfe swallowed up the Earthly in the Paradisical fruit , so that the fruit was not known to be Earthly ; and therefore it was called Paradise , as a sprouting through the Anger , where the love of God sprouted through the Anger and bare fruit ; as the Language of Nature clearly uuderstandeth the same , without any Exposition or far fetch'd Meaning . 52. And thus we are further to understand , how God dwelleth in this world ; and the world is as it were swallowed up in him ; It is impotent in him , and he Omnipotent ; thus was Man also , and thus he did Eat , his earthly Eating was heavenly . 53. As we know that we must be born again , so the Paradisical fruit ; was born again out of the Anger into the Heavenly Essentiality . 54. Or , as we see , that a good sweet hearb , groweth out of the bitter Earth , which the Sun qualifieth , or causeth to be otherwise , then the Earth had qualified or caused it to be : so the Holy Man qualified the Paradisical fruit in his Mouth , so that the Earthlinesse , was swallowed up as Nothing , and stirred not Man at all . 55. Or , as we know , that the Earth shall at the E●d be swallowed up , and be no more a * palpable body , so was also Mans outward Bating , he did eat the fruit in the Mouth ; and needed no Teeth for that , for there was the dividing of the Power . 56. There were Two Centres , of the power in Adams Mouth , each took its own ; the Earthly was changed into a Heavenly source or quality ; as we know , that * we shall be changed as to our Bodies , and be turned into a Heavenly powerful Body ; thus also was the transmutation in the Mouth . 57. And the Body received the Power ; for † the Kingdom of God consisteth in Power , and thus Man stood clearly in the Kingdome of God , for he was immortal and a Child of God. 58. But if he should have Eaten thus into the Guts , and have had Such a Stink in his Body , as we now Have ; I will ask a Reason , whether that were Paradise , and whether Gods Spirit did dwell in that ; whereas Gods Spirit was to dwell in Adam , as in the Creature of God. 59. His labour in Paradise upon the Earth was Child-like , but with heavenly Wit or Ingenuity understanding and skil ; he might plant Trees , also other Plants , all according to his pleasure : in all there would grow to him Paradisical fruit , and all would be pure to him , he did what he would , and did all right . 60. He had no Law , but onely the Law of the Imagination or longing pleasure and delight : that he was to place with or by his Spirit , in God , and so he should have continued Eternally . 61. And although God had changed the Earth , yet he had continued without necessity , and Death , all would be but changed into Heavenly Substantiality . 62. So also is to be understood concerning his drinking , the inward Man drank the Water of Eternal Life , out of Gods Beeing or Substance , and the outward drank the Water upon the Earth . 63. But as the Sun , and the Air , suck up the water , and yet is not filled with it ; so it was also in Mans Mouth , it separated it selfe in the Mystery . 64. As we conceive and certainly know , and it is the whole Truth , that God Made all things out of Nothing but onely out of his Power ▪ so all whatsoever was Earthly should in Mans Mouth , go again into that which it was before the Creation of the World. 65. The Spirit and power thereof belonged to Man , but not an Earthly Body : for God had once created him a Body which was Eternal , and needed no Creating more . 66. Hee , understand , Adam , was a Princely Throne , made out of Heaven Earth Stars and the Elements , as also out of Gods Beeing or Substance : A Lord of the World , and a Child of God. 67. Observe this ye Philosophers , it is the true ground and highly known ; Mingle no School fictions with it ; it is clear enough ; Opinion doth it not , but the true Spirit born of God knoweth it aright . 68. All Opinion without knowledge , is an Earthly folly , and here understandeth Earth and the four Elements ; But Gods Spirit understandeth the One Element onely , wherein the four lie hidden . 69. Not four , should rule in Adam , but the One over the four , the Heavenly Element over the four Elements of this world : and thus we must be againe if we will possesse Paradise ; for which things sake God is become Man. 70. Let this be told you Ye , School-Disputers or wranglers , ye go about the Circle and enter not within , as the Cat about the scalding Broath , which is afraid of the burning Heat , so are ye afraid and ashamed before the fire of God. 71. And as little as the Cat eateth the scalding Broath , but goeth about smelling at the Edg thereof : so little also doth Man eat the Paradisical fruit , unless he go out from Adams skin which the Devil hath defiled , and enter again into the regeneration of Christ . 72. Hee must Enter within the Circle , and cast away the skin of Reason ; and then he attaineth Humane Wit or Ingenuity and Undershanding , and Divine skil and knowledge : No learning doth it ; but to be born or regenerated in it . The Fifth Chapter . Of the Lamentable and M●serable Full of Man. 1. IFwe will rightly describe the Becoming Man or Incarnation , of JESUS CHRIST ; it is necessary that we should set down the Cause , why God is become Man. 2. It is no small cause , or for nothing , as the Jewes and the Turks look upon it , the Christians also are halfe dumb concerning it : for indeed it must needs be a great Cause , wherefore the unchangeable God hath moved himselfe : Therefore observe this , we will set you down the Cause . 3 Adam was * a Man , and * an Image of God , * a whole similitude according to God ; although † God is no Image , he is the Kingdom , the Power , also the Glory and the Eternity ; All in All. 4. Yet the Deepe without ground , longed or pleased to manifest it selfe in Similitudes , as indeed there were such manifestations which were done from Eternity in the wisdome of God , as in a Virgin-like Figure . 5. Which yet was no Genetrix ; but a Looking-Glass of the Deity , and of the Eternity , in the Ground or Byss and in the Abyss , an Eye of the Glory of God. 6. And according to that Eye , and in that Eye the Thrones of Princes became Created ; viz : the Angels and in the End , Man ; he had again the Throne in himselfe as being Created out of the Eternall Magia , out of Gods Beeing or Substance , out of the Nothing into somewhat , out of the Spirit into Body . 7. And as the Eternal Magia Generated him out of it selfe , into an Eye of the Wonders and Wisdom of God : so he should and could generate another Man out of himselfe after a Magical manner , without dividing or rending of his Body . 8. For he was conceived in Gods longing Pleasure or delight , and the Desire of God , had generated him and brought him forth ; and so he also had that same longing , to his own impregnating of himselfe . 9. For , Venus's Tincture is the Matrix which was Impregnated with the substantiality , viz : with Sulphur in the Fire , which yet in Venus's Water cometh to Beeing or Substance . 10. The Fire Tincture , giveth Soul ; and the Lights Tincture giveth Spirit ; and the Water , viz : the substantiality giveth Body : and Mercurius , viz : the Centre of Nature , giveth the wheele of the Essences , and the Great life , in the Fire , and Water , heavenly and Earthly ; and the Sal or Salt Heavenly and Earthly , holdeth it in the Beeing or Substance , for it is the Fiat . 11. For , as Man hath the Outward Constellation or Astrum in him , which is his Wheel of the outward worlds Essences and Cause of the Minde : so also he hath the Inward Constellation or Astrum of the Centre of the fiery Essences , as also in the second Principle ; he hath the Light flaming Divine Essences . 12. He had the whole Magia of the Beeing of all Beeings or Substance of all Substances in him ; it was the possibility in him , he could generate Magically ; for he loved himselfe , and desired his likenesse again out of his Centre , As he was Conceived from Gods desire , and brought forth by the Genetrix in the Fiat ; so should he also have brought forth his Angelical or Humane Hoast . 13. But , whether they should all have been generated out of One , viz : out of that one Princely Throne ; or successively all one out of another , is not needfull to be known , for the limit is broken : we have enough in the Knowledge , in that we know what we are , and what our Kingdom is . 14. Indeed I find in the Deep in the Centre , that one should have proceeded out of the other : for the Heavenly Centre hath its Minutes , as well as the Earthly , which always strike : where the Wheele with all the Three Principles always goeth , and always one wonder openeth it selfe after another . 15. Thus was Mans Image also found and contrived wherein the wonders lie without number : they should be opened by the Humane Hoast . 16. And clearly in Time , one Greater Wonder is opened in one then in another ; all according to the Heavenly and Earthly Birth , and wonderful Variation or Alteration : as is done also at this very day ; that in One more Art and understanding of the Wonders lyeth then in an other . 17. Therefore I conclude , that one man should have been generated and proceeded from another : for the sake of the Great Wonders , and for the pleasure delight and joy of Man wherein a Man would have brought forth his like . 18. Thus should the Humane Generations have stood in the Generating , till God had set the Third Principle of this World again , in its own Ether . 19. For it is a Globe with Beginning and End , for the beginning reacheth to the End , that the last may passe into the First ; thus all is finished ond entire . 20. And then will the Middle again be cleared , and goe again into that which it was before the Times of this world , even all but the Wonders , which continue in Gods wisdom in the great Magia , standing , as a shadovv of this World. 21. Now seeing Adam was so Glorious an Image ; moreover in the sted and place of extruded Lucifer , ; the Devil would not allow or afford him that , but Envied it vehemently , and set his Vizard and Imagination alwayes before Adam : he slipt also with his Imagination into the Earthlinesse of the fruit : and Imagined or represented before Adam as if Great Glory did stick in his enkindled Earthliness . 22. Though indeed Adam did not know him , for he came not in his own Form , but the forme of the Serpent , as in the form of a Sumptuous Beautiful Cunning Beast , and Managed his Apish Sport like a Fowler , who deceiveth the fowles and so catcheth them . 23. So did he also , he infected the Earthly Kingdom with his disease and venome of Pride , and halfe killed it , as is to be seen in Earth and Stones , which though so very much diseased venomed and full of vanity , yet would very * fain be loosed from the vanity . 24. And when † it found that Adam was a child of God , and had the Glory and the Power , then it Imagined or longed vehemently after Adam , together with the Kindled Anger of God , that also Imagined or longed after Adam , to delight it selfe in this living Image . 25. All drew Adam and would have him ; the Kingdom of Heaven would have him , for he was created for it . 26. Also the Earthly Kingdom would have him , for it had one part in him ; it would be his Lord , seeing he was but a Creature . 27. Also the fierce wrath , set open its Jawes , and would be Creaturely and substantial , to satiate its great fierce hunger . 28. And thus stood Adam in the Trial or Proba for forty Dayes , so long as Christ was tempted in the Wilderness , and Israel on Moant Si●●i , when God gave them the Law , to see whether it were possible , that this people , could in the Fathers source or quality in the Law , stand before God. 29. And whether Man could have continued in Obedience , so as to have set his Imagination * upon God ; so that God should not have needed to become Man ; for which cause , God did such wonders in Egypt , that man might see , that there is a God , and so love and feare him . 30. But the Devil was a lyar and deceiver , and seduced Israel , so that they made a Calf , and worshipped it for God , now seeing it was not possible for Israel to stand ; therefore * Moses came from the Mountain with the Tables , upon which the Law was written , and brake them , and slew the worshippers of the Calf . 31. So also must not Moses bring this People , into the promised Land , it could not be ; JOSUA and lastly JESUS must do it , who stood in the Temptation before the Devil and the Anger of God , who overcame the Anger and brake Death in peeces , as Moses did the Tables of the Law. 32. The first Adam now could not stand , though the Kingdom of God stood before his Eyes and he in Paradise ; yet Gods Anger was so very much inflamed , that it drew Adam ; for he was too much kindled in the Earth through the Devils Imagination and strong willing . 33. Now saith Reason : Had the Devil so great Might ? yes deare Man : Man had it also , he can throw down Mountains , if he entereth strongly with his Imagination . 34. The Devil was also out of the great Magia of God , and a Prince or King of this Throne , and Entered into the strongest Might of the Fire , in a will and entention to be a Lord over all the Hoast of Heaven . 35. Thus the Magia became kindled , and the Great Turba Generated , that had wrestled with Adam , to try , whether he would be strong enough , to possesse the Devils Kingdom , and to rule in the same , with other Sources or Qualities . 36. This , Adams Rational Spirit did not understand , but the Magick Essences strove against one another , whence the whole Lust and the will did exist , till Adam began and Imagined after the Earthliness , and would have earthly fruit . 37. There all was done : then his Noble Image , which should eat onely of the word of the Lord , became infected and Obscured . 38. And so then instantly grevv the Earthly Tree of Temptation ; for Adam had desired it and given way for it . 39. Then Adam must be tempted , to try whether he could stand , for the stern Commandment came from God. 40. And God said : Thou shalt Eat of every Tree in Paradise , but of the Tree of knowledge of Good and Evill thou shalt not eat : for the day that thou eatest thereof , thou shalt dye the Death , that is , dye to the Kingdom of Heaven and become Earthly . 41. And Adam knew the Commandement well , and also did not eat thereof ; but he Imagined thereinto , and was captivated in his Imagination , also quite powerless , also faint and weak , till he was overcome , then he fell down and slept . 42. Thus he fell home to the Magia ; and his Glory was at an End ; for the sleepe signifieth Death and a being overcome ; for the Earthly Kingdom had overcome him , it would rule over him . 43. The Kingdom of the Starres would have Adam , and bring forth its Wonders by him , for there was no other Creature so highly graduated and dignified as Man , which could attain the Kingdom of the Starres . 44. Therefore Adam was drawn , and rightly Tempted , to try whether he could be a Lord and King , over the Starres and Elements . 45. The Devill was busie , he supposed he should overthrow Man , and bring him into his power , whereby this Throne would at last remain to be his Kingdom . 46. For he knew well , that if Man should go forth from Gods will , that he would be Earthly ; and he knew also well , that the Abysse of H● ll , stood in the Earthly Kingdom , and therefore he was now so busie . 47. For if Adam had generated Magically , then he had continued in Para●ise upon Earth , and that the Devil did not like , he was not able to endure that , it did not relish with him in his Kingdom ; for it did not smell like brimstone and fire , but like Love and Sweetness : Then thought the Devil , if thou Eatest not of that Plant , then I my selfe shall not continue a fiery Lord. 48. Thus the Fall of Adam stuck wholly in the Earthly Essence , and lost the heavenly Essence , out of which the divine Love floweth , and he attained the Earthly Essence , out of which , wrath Malice poyson venome sicknesse and Misery floweth ; and lost the Heavenly Eyes . 49. Also , he could no more eat after a Paradisical Manner , but he Imagined after the forbidden fruit , wherein Evil and Good were mixed , as at this day all fruits on Earth are mixed . 50. Thus the four Elements became stirring and qualifying or working him : for his will with its Imagination took the Earthly Kingdom in the Souls fire for a Lodging . 51. Thus he went away from the Spirit of God into the Spirit of the Starres and Elements , that received him and rejoyced it selfe in him , for it was now living and mighty in him ; before it must be in subjection and servitude , but now it gat the Dominion . 52 There the Devil made merry , and derided God : but he knew not what lay behind , he knew not at all of the Crusher of the Serpent , who should take away his Throne and break his Kingdome in peeces . 53. Thus Adam sunk down into sleepe in the Magia , for God saw that he could not stand ; therefore he said 54 , * It is not Good that this Man is alone , we will make a helpe for him , that may be with him , through whom he may propagate and multiply . 55. For he saw the Fall , and came to Help him , in another way ; for he would not that his Image should perish . Reasons Objection 56. Reason saith : First . Why did God suffer the Tree to grow , by which Adam was Tempted ? therefore sure it must needs be his will that Adam should be Tempted . 57. Secondly ; Thus , will Reason also impute it to Gods will , and supposeth that God willed that Adam should Fall ; Thirdly : That God willeth to have some Men to be in Heaven , and some to be in Hell , else he could have hindered the Evil , and have kept Adam , so that he had continued Good , and in Paradise . 58. Thus also the present World Judgeth ; for it saith : if God had not made Evil , nothing had been Evil ; seeing all hath proceeded from him , and he alone is the Creator , who hath made all , and so he hath made Evil and Good , else it would not be so : this will reason strictly Maintain . 59. Also , it thinketh ; if that had not been which the Devil , and also Man , have looked upon and Gazed , and are become Evil ; then the Devil had continued an Angel , Man in Paradise . Answer . 60. Yes dear Reason ; now thou hast the white and the Hub right : thou canst not fail if thou art not blind . 61. Hearken ! Why dost thou not say to the Light : why Sufferest thou the Fire to be ? How pleasant wouldst thou be , if thou diddest not dwell in the Fire : I would pitch my Tent with thee , but thou dwellest in the Fire , and so I cannot . 62. Say now to the Light , go out from the Fire , and then thou wilt be good and pleasant : and if the Light follow your direction , you will finde a great Treasure : O how would you rejoyce , if you could dwell in the Light and the Fire not burn you ! 63. Thus farre goeth Reason ; but look upon it a right , with Magick Eyes , understand , with Divine and also with Natural Eyes : then this shall be shewn you , unless you are altogether Blinde and Dead . 64. Behold I offer it to your understanding , in a similitude . Seeing Reason is * † Foolishness , and understandeth Nothing of the Spirit of God ; I will so set it down as if I had power and were able to take away the Light from the Fire ; which yet cannot be , and see what would follow upon it . 65. Behold , If I take away the Light from the Fire ; then First the Light would loose its * Essence , out of which it shineth ; Secondly , It would loose its Life , and be Impotent : Thirdly it would be captivated by the Darkness , and overpowred and be exinguished in it selfe , and become Nothing ; for it is the Eternal Liberty , and an Abyss ; while it shineth it is Good ; and when it extinguisheth , it is Nothing . 66. Now behold further : what would remain of the Fire if I should take away the Light and Lustre from the Fire ? Nothing but a dry hunger and a Darkness ; it looseth the Essence and source or quality , it hungreth , and yet is nothing ; the Sulphur which it had is a Death ; it consumeth it selfe while there is any Essence left ; and when there is no more , it becometh Nothing , an Abyss , wherein there is not the least footsteps or remainder of Any thing . 67. Now dear seeking Minde ; conceive of it but thus ; God is the Eternal Light ; his power and source or quality , dwelleth in the Light , the Light causeth Meekness , and out of the Meekness cometh Being or Substance ; that Beeing or Substance is Gods Beeing or Substance , and the Source or Quality of the Light is the Spirit of God , which there is the * Understanding : there is no other God then this : in the Light is the Power , and the Power is the Kingdom . 68. But Now the Light and the Power have onely a Love-will ; it desireth not Evil ; indeed it desireth Beeing or Substance , but from or out of its own Essence : understand out of the love and sweetness , for that is conformable to the Light. 69. But yet the Light ariseth from the Fire , and without the fire it would be Nothing ; without that , it would have no Essence ; the Fire maketh Life and Mobility , and is Nature . Yet it hath another will then the Light , for it is Covetous and willeth onely to Consume , it taketh and receiveth onely , and climeth up aloft in Pride . 70. The Light receiveth not but Giveth , that the Fire may be preserved : the source or quality of the Fire is fierce wrath ; its Essences are Bitter , its Sting is enimicitious and unpleasant . 71. It is an Enmity in it selfe , it consumeth it selfe : and if the Light did not come to help it , it would devour it self , so that out of it would be Nothing : Dear seeking Minde , consider this , and thou wilt soon come to the Limit to Rest . 72. God is from Eternity , the Power and the Light , and he is called God according to the Light , and according to the Power of the Light , according to the Spirit of the Light. 73. Not according to the Fire-spirit , for that is called his fierce wrath , his Anger , and is not called God , but the consuming fire of the Might and strength of God. 74. The Fire is called Nature ; the Light is not called Nature : it hath indeed the Fires property ; but changeth it out of fierce wrath into Love , out of devouring Consuming , into generating , out of enmity and hatred , & bitter woe and Torment , into Meek weldoing pleasant amiable desiring and a perpetual satisfying and fulfilling . 75. For , the Love desire , draweth the Meekness of the Light into it selfe : and is an impregnated Virgin ; viz : with the Wit Ingenuity or Knowledge and Wisdome of the Power of the Deity . 76. Thus it is highly known to Us ; what God and Nature is , as also the * Bysse and Abysse , also the deep of Eternity ; thus we apprehend , that the Eternal Fire is Magical ; and is generated in the desiring Will , as is mentioned in the Second and Third Book . 77. Now seeing the Eternal Abyss is Magical therefore that is Magical also , whatsoever is generated out of the Eternal ; for , out of the Desiring , all things are come to be : Heaven and Earth are Magical , and the Minde with the Senses or Thoughts are Magical : If we will but once know , or understand our selves . 78. Now , what can the Light do , if the fire lay hold of somewhat and devoureth it ? seeing the Thing that is apprehended by the Fire , is also Magicall . 79. Seeing then it hath a Life , and the Power and understanding of the Light , why doth it then run into the Fire ? 80. The Devil was indeed an Angel , and Adam an Image of God , they had both the Fire and the Light , as also divine Wit Ingenuity or Understanding in them : Why did the Devil Imagine according to the Fire , and Adam according to the Earth ? They were Free. 81. The Light and Power drew not the Devil into the Fire , but the fierce wrath of Nature ; Why did the Spirit assent to be willing ? 82. Whatsoever the Magia maketh it selfe , that , it hath ; the Devil Made himselfe Hell , and that he hath ; and Adam made himselfe Earth , and that he is . 83. God is no Creature , also no Maker , but a Spirit and an Opener . When the Creation was : we are to Conceive and apprehend of it thus . 84. The Fire and Light had together at once awakened themselves in the pleasure delight and Longing , and desired a Looking-Glass or Image according to the Eternity . 85. Moreover we have it in true knowledge , that the fierce wrath , viz : the Nature of the Fire , is no Maker , that hath made Nothing out of it selfe that is Substantial , for besides that cannot be ; but it hath made Spirit and Source or Quality . 86. But yet no Creature standeth solely and barely in the Essence ; if a Creature be , it must be out of a Substance , viz : out of the power of Sulphur ; it must subsist in the Spiritual Sal , or Salt ; and then out of the ●ire Source or Quality cometh a Mercury , and true Essential Life ; Moreover it must have a Glance or Lustre , if it be to have understanding or knowledge in it . 87. Thus we know that all Creatures , stand in Spiritual Sulphur Mercurius and Sal ; and must not be onely Spirit , but it must be Sulphur ; wherein the Fiat standeth , viz : the soure Matrix to the Centre of Nature , wherein the Spirit is preserved . 88. That is , it must be substance , for , where there is no Substance , there is also , no Creating ; whereas yet a Creaturely Spirit is no palpable Substance ; but it must draw in Substance into it selfe through its ●●agination , else it would not subsist . 89. So then if the Devil drew fierce wrathfulness , into him , and Man Earthliness , what could the Love of the Substantiality of God , do to that : The Devil had indeed the Love and Meekness of God with the divine Substance set before him and offered to him , as also to Man , who will blame , God , now . 90. But the fierce wrathful Essence was too strong , so that it overcame the love Essence ; what can God doe to that ? if a good branch be planted , and perisheth ; what can the Earth do to that : It giveth thereto Sap and Virtue , why doth not the Branch draw the same to it ? 91. Thou wilt say ; its Essences are too weak , but what can the Earth do to that , and he also , who hath planted that branch : his will is to produce a good Tree for his pleasure and delight , and would eat of its fruit : but if he knew that the branch would perish , he would never plant it . 92. Thus we are to apprehend , that the Angels are Created not as one that setteth a Tree ; but with the Moving of God , with both the Principles , as Light , and darkness ; in which the Fire lay hidden ; yet the fire did not burn in the Creating and in the Moving , as yet at this day it doth not burn , for it hath a principle of it own . 93. Why did Lucifer kindle That , the will existed out of his Creature , and not without or beyond him ; he would be a Lord over Fire and Light , he would extinguish the Light , and Contemned the Meeknesse and would be a Fire-Lord . 94. And when he despised the Light , and his birth in Meekness , then he was justly thrust out : thus he lost Fire and Light and must dwell in the Abyss in the darkness ; if he will have fire , he must strike it up for himselfe , and kindle it with his * Malice or Malignity in the Imagination . 95. Which yet doth not burn rightly to him , but onely in the Essential fierce wrathful source or quality , as the four forms in the Centre of Nature , do afford in themselves . 96. Viz : Astringent hard rough and cold is one form , Bitter stinging enimicitions is the second form in the Centre , Anguish Woe & Tormentive source or quality is the Third , and with the Anguish , as in the stirring and life , he striketh up the fire , in the hard astringency , between the hard and bitter sting , so that it appeareth like Lightning ; that is the fourth Form. 97. Now if there be no meeknesse , or substance of Meekness , then it giveth no light , but onely a Flash , for the Anguish willeth to have the Liberty , but is too sharp , and getteth it onely as a Flash , that is , Fire , and yet hath no stability or Ground . 98. Thus , the Devil must dwell in the Darkness , and hath onely the fierce wrathful Flash in him , also the whole form or Condition in his dwelling is onely a fierce wrathful Flash ; * as if it did continually Thunder and Lighten : Thus the Hellish property sets it selfe in the source or quality . 99. Thus we are to understand also in a Similitude , concerning the Tree of Temptation , which Adam stirred up by his Imagination ; he desired ; and so the Matrix of Nature , set that before him which he desired . 100. But God did forbid him it ; and commanded that he should not touch it ; God would not have him do it ; but the earthly Matrix would have Adam ; for it knew in Adam the divine Power . 101. And seeing it was by the Devils Kindling become earthly ; but not quite dead , therefore it † groaned after that which it was before , viz : after the Liberty ; to be freed from the vanity ; and in Adam was the Liberty ; therefore it drew Adam so that he Imagined . 102. And thus Adam Lusted against the Command and will of God , this is as Paul saith . * The Flesh lusteth against the Spirit , and the Spirit against the Flesh 103. Adams flesh was half Earthly and half Heavenly ; thus hath Adams Spirit also by the Imagination brought a power into the Earth , and so the Matrix of Nature , gave him what hee would have . 104. He must be Tempted , to try whether he would stand an Angel in the stead of Lucifer ; and therefore God Created him not barely an Angel , so that , if he should fall , and not stand hee might helpe him . 105. So that he might not perish in the fierce wrath ▪ as Lucifer did , therefore he was Created out of Matter , and his Spirit was introduced into the Matter , viz : into a Sulphur of water and fire , that God might again exgenerate a New Life unto him , as a faire pleasant smelling blossome springeth out of the Earth . 106. Thus also was the purpose of God ; being he knew that he would not stand ; concerning which Paul also saith ; * We were foreseen or Elected in Christ Jesus , ●efore the foundation of the world was laid . 107. That is ; when Lucifer fell , then was not the foundation of this world yet laid , and yet then was Man clearly foreseen in the wisedom of God. 108. But being he should be made out of Three Principles ; there was imminent danger in respect of the kindled Sulphur of the Matter ; and though indeed he was Created above the Earth ; yet he was extracted out of the Sulphur of the Earthly Matrix ; as a fair blossome out of the Earth ; and there was plainly danger . 109. And therein had the amiable blessed saving Name Jesus , Together , co-imaged it self as a Saviour and Regenerator ; for , MAN is the greatest Arcanum or secret Mystery that God Ever wrought . 110. He hath the Figure , and is the Similitude , shewing how the Deity hath exgenerated it selfe from Eternity , out of the fierce wrath , out of the Fire , by the sincking through Death , into another Principle of another Source or Quality . 111. For thus is he also exgenerated out of Death again , and groweth out of Death again , into another Principle of another source or quality , and virtue or power ; wherein he is quite free from the Earthliness . 112. And it is very good , that we are with the Earthly part fallen home to the Earth , in as much as we also retain the divine part . 113. For so we are wholly pure , and come wholly * perfect , without any Lust suggestion or infection , of the Devil , into the Kingdom of God again : and are a much greater Arcanum or secret Mystery then the Angels . 114. We shall also ▪ as to the heavenly Substantiality , excell them , for they are flames of fire , throughly illustrated with the Light , but we attain the Great source or quality of the Meekness and Love , which floweth forth in Gods holy Substantiality . 115. Therefore they do very wrongfully and falsly who say , God willeth not to have all Men in Heaven * He willeth that all should be saved or helped : the fault is in Man himselfe , that he will not suffer himselfe to be Saved or helped . 116. And although many be of an Evil * inclination , that proceedeth not from God ; but from the Mother of Nature ; i● thou layest the blame on God , thou lyest ; Gods Spirit withdraweth i● selfe from no Man. 117. Cast away your Evil or wickedness , and enter into the Meekness , press into the Truth , into Love , and yeeld thy selfe up to God , and so thou wilt be saved or helped ; for therefore is JESUS Born , in that he willeth to Save or help . 118. Thou wilt say : I am kept back that I cannot : yes indeed that is right ; thou willest to have it so ; the Devil also would have it so . 119. Art thou a ● Champion ; why dost thou not strive or fight against the Evil ? but if thou strivest or fightest against the Good , thou are an Enemy of God : dost thou suppose that God will set an Angels Crown upon the Devil ? 120. Art thou an Enemy ? then thou art no friend , if thou wilt be a friend , then forsake thy Enmity and hatred , and go to the Father ; and so thou art a Sonne . 121. Therefore ; whosoever layeth the blame on God : is a lyar and Murtherer , as well as the Devil . 122. Art thou the Maker of thy own selfe ? Why dost thou make thy selfe Evil ? and though indeed thou art * Evil Matter , yet God hath bestowed his heart and Spirit upon thee ; take that to you in your making , and you make your selfe Good. 123. But if thou takest Covetousness and high-mindedness , as also Voluptuousness and pleasure of the Earthly Life ; what should God do with that : should God now sit in thy scornful high-mind ? O no! that is not his source or quality . 124. But if thou sayest ; I am of an Evil source or quality ; and cannot , I am kept back . 125. Very well : Let the Evil source or quality , be as it is : but go thou with thy will-Spirit into Gods love-Spirit , and give up thy selfe into his Mercy : thou wilt once well be freed from the Evil source or quality . 126. The Evil source or quality is out of or from the Earth , if the Earth get the Body , then it may take away its Evil , but thou art and remainest to be one Spirit with and in the will of God ; in his Love. 127. Let the Evil Adam be gone ; there will a good and new one Sprout forth out of the Old , as a fair Blossome , springeth out of the stincking Dung : onley have a care thou retainest the Spirit in God ; 128. Concerning the Evil Body which sticketh full of Evill Affections , there is not much to be done : if it be inclined to Evill , do it the less good ; give it no occasion to wantonness . 129. To keep it in subjection is a good Remedy ; to be full and frolick , is at length , to make the Ass perfectly to wallow in the Mirc , where it defileth it selfe sufficiently like a Swine . 130. To be sober , and to lead a Temperate life , is a Good purgation for the Evil Ass , not to give it that it lusteth after , to let it fast often , so that it may not hinder Prayer , that is good for it ; it , is not willing , but the understanding must be Lord ; for it beareth Gods Image . 131. This Latine doth not relish well to the Rational World : in the Lust of the Flesh ; but seeing that relisheth it not , but drawes into the place thereof meer vain Earthly Voluptuousness and pleasure , and swalloweth them into it selfe ; therefore is the Anger stirring in them , that draweth them continually with Adam out of Paradise , and with Lucifer , into the Abyss , and there thou wilt swallow and devour to the full what thou hast here willingly drawn into thy selfe . 132. But thou shouldest not lay the blame on God ; if thou dost thou art a Lyar , and an Enemy of the Truth ; God willeth no Evil , also there is no Evil Thought in him : he hath only one Source or Quality , and that is , Love and Joy. 133. But his fierce wrath , viz : Nature , hath many Sources or Qualities ; therefore let every one have a care what he doth , every Man is his own God , and his own Devil : that source or quality which he inclineth himselfe , or yeeldeth himselfe up into , that leadeth and driveth him ; and he is the Work-master thereof . 134. It is a great Misety that Man is so blind , that he can not know what God is : for all , that * he liveth in God. 135. And yet there are Men that forbid such a thing , that Man should not search what God is , and yet will be Teachers of and for God : verily , such are even Teachers of and for the Devil , that he may not be known . The Sixt Chapter . Of Adams Sleep : How God made a Woman out of him ; and how he became quite Earthly : also how God by the Curse hath withdrawn Paradise from him . 1. WHen Man became weary and tired , he fell into a sleep , viz : into the Magia , it was with him as if he were not in this world , for all his Senses or Thoughts ceased , the wheel of the Essences , passed into a Rest . 2. He was as it were Essential Not Substantial , he was altogether like the Magia ; for he knew nothing of his Body ; he lay , as dead , but was not Dead , but * the Spirit stood still . 3. And then the Essences have their Effect , and the Spirit of the soul onely seeth or discerneth ; and there is pourtrayed in the sydereal Spirit , all whatsoever the starry heaven bringeth forth . 4. And stood Magically , in the Mind as a Looking-Glass on which the Spirit of this world † Gazeth ; and conveigheth whatsoever it seeth in the Looking-Glass into the Essences ; and the Essences * flow forth therein : as if they did perform the work in the Spirit , and pourtray it in the Spirit : which are Dreames and Representations , or Figures . 5. Thus , we are to know , that when the Earthliness wrestled with Adam , and that he Imagined thereinto ; he became instantly infected thereby , and in his Minde became dark and stern . 6. For the Earthliness began to qualifie or operate like water , that beginneth to seeth by the fire : the source or quality of the Starres became stirring , and were now , Lord , of the Body . 7. And now Moses saith very right † God suffered a Deep sleep to fall upon him : that is , being his Will-spirit Imagined after Earthliness , God let him fall down ; for he brought with the Imagination earthliness into the heavenly Substantiality , and that , the Spirit of God which is a Spirit of Light , would not have . 8. For , Adams Spirit was a Creature , and proceeded forth out of Gods Love-spirit : therefore indeed it did not willingly leave him ; but the Earthliness had already captivated him . 9. And when that left him , then he sank down in impotency , and fell home to the Third Principle , viz : to the Starres and the Four Elements thus he lay in the Earthly Magia , and was not yet wholly Earthly . 10. He lay in the Mystery , between the Kingdom of God and of this world , where both the Fiat's viz : the divine and the Earthly , were stirring in him : and now the Two Kingdoms , viz : of God and of Hell , were first in strife about Man. 11. And so now , if the dear Name JESUS , had not been * incorporated in Adam , even before his Creation , as in the substantiality of God , wherein the Virgin of Wisdome stood , wherein Adam was created , he would indeed have slept still and have beene in the Earthly Death . 12. And this is the cause ; why the Second Adam † Christ , must rest till the Third Day , in the Earth , in the first sleep of Adam ; and awaken or raise up the first Adam again out of the Earthliness . 13. For Christ had also a soul and spirit out of Adam , and the precious Dear word of the Deity , together with Gods Spirit , awakened and raised up again in Christs flesh , the dead substantiality of the Sulphur ; viz : the Body , which , in Adam , was dead ; and put it again into the power of the Majesty of God , and therewith , US all . 14. All those which with their Faith and Imagination , in Christs flesh and blood , in his Death and Rest , go into the Earth ; they sprout all , with their Spirit and will , forth , in the divine substantiality , and are a fair Blossome in the Majesty of God. 15. And God , the Eternal word and power , will at the last day awaken and raise up in himselfe , with his spirit , the dead Body which with Adam is fallen home to the Earth . 16. For , Christs soul and Flesh , which is also our Soul and Flesh ; understand it right , that part which Adam received out of the divine substantiality : hath God , through and in the Death of Christ , separated from the Earthly source or quality , and hath awakened and raised it up , and introduced it into the divine substantiality again , as it was before the Time of the World , and Us , in and with him . 17. And we are onely wanting in our giving up our selves into it : in that we suffer the Devil to with-hold us : for our death is broken , our sleep is become a Life ; and that , in Christ , and through Christ , in God , and through God , in the Eternity , with our Byss or Ground , in the Abyss , viz : in the Majesty without or beyond the fiery Nature . 18. O Blindness , that we know not our selves ! O thou Noble , Man ; if thou knewest thy selfe , who thou art , how woulst thou rejoyce ? How woulst thou give the Devil his Arrant to be gone , who day and night endeavoureth to make our Minde Earthly , that we should not know our true Native Country ; out of which we are gone forth . 19. O , miserable Corrupted Reason , if thou knewest but one little sparke of thy first Glory , how wouldst thou pant after it . 20. How very amiable and blessed is but the glimps of the divine substantiality ? How sweet is the water of the Eternal Life our of Gods Majesty ? 21. O! Most worthy Light , draw us into thee again , we are now , with Adam fallen asleep into the Earthly source or quality : O! come thou most worthy Word , and awaken or raise us up , in Christ ! 22 O! thou most worthy Light : for thou art indeed appeared , destroy and break now the Devils Power , which holdeth us captive ; break the power and Might of the Antichrist and of Covetousness , and deliver us from the Evil one . 23. Awaken and raise us up , O Lord ! for we have long slept in the Devils Net in the Earthly source or quality ; let us yet once see thy salvation . 24. Bring forth the New Jerusalem ; It is Day : why should we sleep in the Day ? 25. O! Come , thou breaker through Death , Thou Powerful Saviour and Conquerour , and break in pieces the Devils Kingdom upon Earth : Give us , Poor sick Adam yet a Cordial draught out of Sion , that we may refresh us , and go into our true Native-Country . 26. * Behold all Mountains and Hills together with the Vallies are full of the glory of the Lord ; it springeth up as a sprout , who will hinder it . Hallelujah . 27. Now when Adam was fallen asleep , he lay in the Mystery as in Gods Wonder , what it did with him , that was done . 28. Thus the incorporated or Imaged Name JESUS moved the Fiat again in two Forms , viz : in both the Tinctures , of the Fire and of the Water . 29. For , this first Image was now fallen home to the Name JESUS in the word of Life : and so now the word of Life was the Second Creator , understand , with the incorporated or Imaged Name JESUS , which would become Man : that severed the two Tinctures one from another , viz : the Tincture of the Fire and of the Light. 30. Yet not wholly in the power , but in the substantiality ; for , i● the Substantiality of the Tincture of the Light , was the Sulphur of Venus of the Love , in which Adam should and could impregnate himselfe : The Fires Tincture gave soul , and the Lights Tincture gave Spirit . 31. Viz : an Image according to the outward Image , the fire-Life Imagined after the Light-life : and the Light-life after the Fire-life : viz : after the Essential power out of which the Light shineth . 32. This was in Adam , but One , for he was Man and * Wife . 33. And the word of Life , took the Tincture of Venus , with the heavenly and earthly Fiat , from Adam , also a Rib or Bone out of his Side , as also the half Cross in the Head. 34. Which is the Character of the Holy Trinity ; Marked by the word of Life , viz , with the Severe Name of GOD , * GOTTES : which beareth such a Character . T. 35. T , signifying the Cross of Christ ; on which he should suffer Death ; and New regenerate Adam again , and in the Name JESU , introduce him in Ternarium Sanstum , into the Holy Ternary . 36. All these , the Fiat took into it selfe , together with all Essences of the Humane property , as also the property of the souls Fire , but in Venus's Tincture , not according to the might and strength of the Center ; and Separated it into the whole form of Man. 37. Thus was the Woman built , with all Members of the feminine properties , as they still have them : For , the Spirit of the great world , Spiritus Majoris Mundi ; had now the strongest Fiat , and figured the woman in such a form , as it could in possibility . 38. For the Angelical Form was gone : the propagation must now be in A Beastiall Manner . 39. And so also there was given to Adam , being he was fallen home to the Earthly Magia ; a beastial form and shape of Masculine Members , and Adams generating was given to the Fiat : and that maketh a similitude of him , out of him . 40. If he had continued heavenly Minded , then he had himself generated heavenly ; but now the Earthly Fiat did it ; and his outward body hecame a Beast ; he lost also the heavenly wit or understanding ; and the Power of the Omnipotency . 41. Beloved Reader thus thou art to know , that the Second Adam ; Christ hath not in vain suffered himselfe to be Crucified , and with a Speare to be pierced in his side , nor hath in vain shed his blood ; here lyeth the Key . 42. Adam was broken in the Side by the Rib for the Woman , into that very Side must Longinus's Speare , with Gods fierce wrath , come ; for it was come into Adam , and out of Maries earthliness , into Christs Side also . 43. And the Blood of Christ must drown the fierce wrath and take it away from the First Adam ; for the Second Adam had also Heavenly blood , that must drown the Earthly Turba , that the first Adam might be whole again . 44. Let this be told you , ye Children of Men ; for it is become known in Ternario Sancto , in the Holy Ternary ; and not in Supposition or Opinion : it concerneth both Soul and Body ; take heed what you do . 45. Thus now the humane propagation began in a beastial manner ; for Adam reteined the Limbus ; and his Eve the Matrix of Venus , for , the the Tinctures were divided . 46. So now Each Tincture is an * entire or total Magia , viz : a desirous longing , wherein the Centre of Nature is generated , and that in the Sulphur . 47. Thus then in the Sulphur , is again the desirous Magia , together with the Tincture ; and yet can not come to Life , except the Tincture of Fire come into Venus's Tincture ; and Venus's Tincture , can awaken no Life , it is too weak , so that life cannot be therein . 48. And both the Tinctures desire also the Life ; and so the vehement Imagination of Man and Wife , beginneth , so that the one desireth to mix with the other . 49. For , the power of the Essences willeth to be living ; and the Tincture driveth on that , and desireth the same . 50. For , the Tincture , is from or out of the Eternal Life , and yet is shut in with the Substantiality : and in that respect it willeth to live , as it hath done from Eternity . 51. And therefore the Man longeth after the Matrix of the Wise ; and the wife after the Limbus of the Man. 52. The Woman hath a Watery Tincture ; and the Man , a fiery , the Man soweth Soul , and the Woman Spirit ; and both 〈◊〉 flesh , viz : Sulphur : Therefore is Man and Wife but one Body , 〈…〉 together a Child . 53. And therefore ought to continue together ; if they Once Mix ; for they are become one Body : and whosoever mixeth with another or separateth from one another , they break the Order or Ordinance of Nature , and such a one is like a Brute beast , and considereth not that in his seed the Eternal Tincture lyeth , wherein the divine Substantiality lyeth hid : and in that regard ; will one day , in the wrath-part , he awakened . 54. Also that is a work which will follow after Man in the shadow , and its source or quality , will one day be made stirring in the Conscience . 55. For , the Tincture , in the Seed , ariseth out of the Eternity ; it is not transitory ; it appeareth in the Spirits form , and passeth into the Magia of Man ; out of which it hath generated and shed forth Man. 56. Mark this ye Whores and Whoremongers , what you work in private Corners many times with great falshood and wickedness , that passeth into your Consciences , & becometh to you an Evil Gnawing Worm . 57. The Tincture is an eternall Substance ; and it would fain be in the Love of God ; but if ye cast it into a false or impure Vessel in abomination and inordinateness , then it will hardly attain Gods Love , and then it passeth with its Imagination again into the first Place , viz : into you . 58. If it be come to be false in a false Vessel , so that it can not rest ; then it will gnaw you indeed , and also pass into the hellish abyss in the Conscience . 59. It is not Fiction or jesting Matter ; be not so Beastial ; for a Beast hath its Tincture meerly from this world , but you not so , ye have it out of the Eternity , and that which is Eternal dyeth not . 60. Though indeed you destroy the Sulphur , yet the will-Spirit in the Sulphur with the Noble Tincture , passeth into the Mystery ; and each Mystery taketh that which is its own ; and that Mystery at the last Day , when the Spirit of God will move it selfe in all the Three Principles , will be Manifested , and there you will see your * fair Works . 61. Thus the great Mercy of God over all the Generations of Mankind , is highly known to us , that God would help Man thus ; else if God had 〈…〉 the beastial property , he would at the same instant have 〈…〉 than and a Woman ; he would not have made One alone with 〈◊〉 the Tinctures . 62. But God knew well the Fall of Man , as also the Treachery of the Devil , which thus with or by Eve was brought to derision ; The Devil supposed thus , when Adam fell down into a Sleep ; Now I am Lord and Prince upon Earth , but the seed of the Woman hindered that . 63. We are to understand the awakening of Adam out of his sleep ; he slept in the heavenly world , and awaked and to the Earthly world , the Spirit of the great World awakened and raised him up . 64. Then he saw the Woman , and knew her , † that she was his flesh and his Bone , for the Virgin of the wisdom of God , was yet in him ; and he looked upon her , and Imagined into her ; for she had gotten his Matrix ; as also the Tincture of Venus ; and so instantly the one Tincture received the other by the Imagination : therefore Adam took her to him , and said ; * Man shall call her Woman , because she is taken out of Man. 65. Also Eve is known to be no Pure immaculate Virgin ▪ as also all her Daughters ; The Turba hath destroyed the Virginity , and Made the pure Love Earthly ; the Earthly Imagination destroyeth the right Virginity . 66. For , Gods wisdom is a pure Virgin ; in which Christ was conceived ; and in a right Virgin-like Vessel became Man , as hereafter will follow . 67. Thus also could not the Earthly Virgin continue in Paradise ; though they were yet in Paradise , also they had both of them the Paradisical Source or Quality ; but mixed with Earthly longing . 68. * They were Naked , and had the beastial Members for propagation , and knew it not , also they were not ashamed : for the Spirit of the Great World had not yet the dominion over them ; till they did eat the Earthly fruit , and then * their eyes were opened , for the Heavenly Virgin of Gods wisdom departed from them , and then they first felt the Kingdom of the Starres and Elements . 69. When the Spirit of God withdrew forth , then the Earthly Spirit with the fierce wrathful source or quality , drew in , and there the Devil gat an entrance and infected them , and brought them into the fierce wrath and Evil Malice or Malignity : as it is still at this day . 70. For , the wrath of God out of the Eternal Nature , which the Devil hath kindled and awakened , sticketh in the Earthly Centre : also , no life can be generated , unless the Centre be awakened ; for the Principle standeth in the Fire , wherein all Life standeth : and the Centre of Nature hath fierce wrathfulness in its forms . 71. Therefore it is this only that will do it : stoop and submit thy self , and enter into Meeknesse , and let thy Life be right and just . 72. For , the Life is Fire , and the Lifes Image , which is the similitude of God , that is in the Light , viz : in the Love-fire . 73. But the Love-fire doth not afford or give the Centre of Nature , and therefore the Devil alwaies supposeth that he is a greater Lord then the Creatures in the Love-fire . 74. Indeed he is more strong or stern , but he liveth in the darkness ; and devoureth the strong or stern Substantiality , into himselfe , and therefore also he is an Enemy to the Love. 75. And we are to know ▪ that the Devil is in fault , and the Cause , that Man was created in his stead ; also , we are to know , that he is guilty of Mans Fall. 76. Although Adam and his Eve ( when God had divided Adam ) could not stand : they were indeed in Paradise , and should have eaten paradisical fruit , after an Angelical manner ; but they have not eaten thereof ; for the Tree of knowledge of Good and Evil , was more acceptible to them . 77. And Eve , as soon as she was made , imagined into or longed after the Tree of Temptation : and though Adam did open the Commandement , and made it known to her , yet the Lust or longing was onely after the the Tree . 78. For , the Earthly Essences , were not yet Manifested in Adam and E● e , they were yet captivated , therefore † they drove so on into the Lust , for † they would needs be Lord. 79. And this came to pass through the Infection of the Devil , through his , Ascendent false or wicked Imagination : and therefore he laid himselfe in the form of a Serpent , at the Tree , and praised the fruit to Eve , * that it maketh Wise or Cunning. 80. Yes Wise and Cunning indeed , to know Evil and Good , misery enough ; for a Two fold source or quality to rule in one onely Creature : the not knowing it were better . 81. He telleth them , Lyes , and Truth , together * they shall be Cunning or Wise , and their Eyes shall be opened . 82. Yes sufficien●ly ; they quickly saw , that with the Earthly source or quality , they were fallen home to the Spirit of this world , so that they were Naked , and knew their Earthly Members , they came to have entrailes in the Body , and a stincking † Sack of Worms , full of woe and misery , in anguish and Toyl ; as is mentioned in the Book of the Three Principles , and so we see now before our eyes , what manner of Paradisical Angels we are , and how we must generate and * nourish our selves in Anxiety care and Misery ; which should have been done after another manner . 83. Thus we sufficiently know Adams Fall , and why he could not continue in Paradise : and what Paradise was ; which is , still , to this very day : onely it beareth not Paradisical fruit , and we have not the Paradisical source or Quality , and Eyes : and so we see it not . 84. For God hath * cursed the Earth for Mans sake , so that Paradise springeth no more through the Earth ; for it is become a ‖ Mystery ; and yet it is , continually , there . 85. And into that Mystery the souls of the Saints depart , when the Earthly body separateth it selfe from the Soul. 86. It is in this world ; and yet is out of this world ; for this Worlds quality or source , toucheth it not . 87. The whole World would have continued to be Paradise , if Adam had Continued in Innocency , but when God pronounced the Curse , then Paradise departed . 88. For Gods Cursing , is fleeing : It is a fleeing , not departing away , but a going into another Principle , viz : into himselfe . 89. For the Spirit of God , proceedeth forth from God into the Substantiality , but when this Sustantiality became Earthly , and that the Devil dwelt therein , who was Gods Enemy , then the Spirit of God , passed into its own Principle ; viz : into the Love ; and departed out of the Earthliness ; and there it standeth now presented to Man in the Light of Life . 90. So that whosoever now desireth to Enter into the Love of God ; let him go with his will-Spirit into Paradise ; and then Paradise will spring up again into or in his will-Spirit , and he will receive on-to his Image again , the Heavenly Substantiality , in which the Holy Spirit ruleth . 91. Let this be a Pearl to you , ye Children of Men ; for it is the true Ground ; whosoever seeketh and findeth it , he hath meer Joy therein : It is * the Pearl which lyeth hid in the field , for which one sold all his goods and bought the Pearl , of which Christ speaketh . 92. Thus also we may know † the Cherubine , which draw Adam and Eve out of Paradise , viz : the stern or strong Angel ; which signifieth the Cutter off of the Earthly life from Paradise , where Body and Soul must part asunder . 93. It is indeed known to Us : that Adam and Eve , were driven away out of the place , where the Tree of Temptation stood ; for , Paradisical fruit stood there ; which they should no more see nor Eat , for the Heavenly belongeth not to the Earthly . 94. Also , the Beasts were driven out , in respect of the Evil Tree ; for , they could not eat of the Paradisical fruit : but of this Tree , Every beast could Eat , for it was Earthly . 95. Thus must they leave Paradise : for God had clothed them , through the Spirit of the Great World , † with the skins of Beasts instead of the Heavenly Clothing of clarity and brightness . 96. And he had pronounced their sentence , what they should doe and suffer in this World , what they should thence forward Eat , and how they should nourish themselves or * get their living , in Care and Misery , till they should return altogether , to the Earth from whence they were extracted as to one Part. The seventh Chapter . Of the promised Seed of the Woman , and Crusher of the Serpent . 1. NOw then , Adam and Eve , standing thus , as Man and Wife , in Paradise ; and having yet the heavenly source or quality and Joy , though Mixed , the Devil could not endure that ; for his Envy was too great . 2. Seeing he had overthrown Adam , and brought down his Angelical form : he looked now upon Eve , viz : the Woman out of Adam , and thought : she might conceive Children in Paradise , and remain in Paradise , thou wilt therefore seduce her , that she may eat of the forbidden fruit , and so she will become Earthly , and then thou maist reach into her heart , and bring thy Imagination into her , and so shalt get her into thy Kingdom , and thou shalt continue still Prince in the Third Principle upon Earth . 3. Which he then also did , and perswaded her to the Evil fruit , so that * she laid hold on the Tree and brake off an Apple ; and did Eat , and gave also to Adam . 4. Now when Adam saw , that Eve did not Instantly fall down , and dye , he did Eat also , for the Lust was in both of them . 5. This is the Bitt , upon which Heaven and Paradise departed : where the † Cherubine , viz : the * Cutter off , with the Naked Sword came and stood before the Door , and suffered them no more to come into Paradise . 6. His Sword was that of the destroying Angel , which now cutteth Men with heart , cold sicknesse , necessity and Death ; and at last cutteth off the Earthly Life from the Soul. 7. When this Sword was to be broken in the Death of Christ , then * the Earth Trembled , and the † Sun lost its things Light ; and the Rocks cleft in sunder before the strong Might of God , which thus brake Death in peeces . 8. ‖ Thus also the Graves of the Saints , Opened ; and their Bodies went out from Death again , for the Sword was broken , and the Angel which Guarded Paradise , was done away : and the Bodys of the Saints , went into Paradise again ; 9. But here , when Adam and Eve , did eat the Earthly fruit , they † fell among Murtherers , who wounded them and cast them out ; and let them lie half dead . 10. Their going forth out of Paradise , is the † going from Jerusalem to Jerico : for they went out of Heaven into this Evil corrupt World , into the house of Sinne. 11. Where instantly , in their Minds , in the Centre of Nature , the wheel of the Senses or Thoughts began to qualifie or Operate in the Earthly source or quality : where one sense or thought was against and Contrary to the other , where Envy , Pride , Covetousness , Anger and Contrary opposite will , sufficiently flowed forth upon heaps . 12. For , the Noble Light of Love , was extinguished , which maketh the fierce wrathful source or quality , amiable , friendly and meek , in which , the spirit of God worketh , and the fair Virgin of Gods Wisedom resteth ; they went out from the fair Wisdome . 13. God had created Adam in the chast Virgin of his Wisdome : but he became in the presence and stead thereof , an Evil Earthly Opposire * Woman , with which he must live in this beastial form in meer care anxiety and necessity . 14. And , out of his fair Garden of pleasure , which he had in him , there came an Opposite Thorny and Thistly , Garden ; whence yet he somewhat sought the † Virgin-like fruit . 15. But it went with him as with a Theese , who hath been in a fair Garden to keep it ; but is for his Theft cast out from it , and yet would fain eat to fruit thereof , but cannot get in , but goeth round about the out-side , and reacheth over with his hand after the fruit , which yet the Gardener snatcheth out of his hand again , and he must go away lamenting , and cannot satisfie his Lust or longing . 16. Thus it goeth also with him concerning the Woman , when he was in Gods Love , and the Woman in him a chast Virgin , in Gods Sweetness and Wisdom , then he did eat of her fruit , and could very well refresh or delight himself with his own Love in the Matrix of Venus . 17. For , the Fire - Tincture , hath a great Joyful recreating delight in the Lights Tincture , and that he had in himselfe , he was Man and Wise . 18. But now he must go round without that Gardine , and touch the Tincture of Venus , but with one Member , whereas yet the Inward Tinctures in the seeds receive one another , and labour to produce a Life . 19. But the outward Body is not worthy , that it should enjoy the Inward Joyful qualifying or operation , wherein the souls Life is sowen . 20. The inward Essence onely enjoy that ; for they are out of the Eternal ; but the outward Beastial Ass , bringeth or affordeth onely a beastial Longing or Lust . 21. He knoweth nothing of the Joy of the Essences ; when one Tincture cometh into the other , and what is done then : where there is yet somewhat of Paradise ; but the Earthly Essence mixeth it self suddenly therein , and it is but as a joyful Glimpse . 22. Wherein the will to Life , becometh generated , which afterwards driveth on , and impregnateth it selfe with Sulphur , till it may reach the Principle , and strike up fire in the Centre , wherein then there is a true Life , and again a Soul is generated . 23. Now when the fair Image thus departed away from Gods Love , then it knew it selfe , that it was come into another Source or quality ; then began feare and terrour before the fierce wrath of God , for it began to qualifie or operate in them , they looked one upon another and perceived their Beastial form , and * that they were Naked . 24. And then sure the Devil Danced , and God was derided , for † they were afraid , and crept behind the Trees ‖ and took leaves from the fig-trees ; and wreathed them together , and held them before their shame . 25. For , the heavenly Virgin was gone , they knew the fall and were ashamed : that is , the Soul , which is out of the Eternal , was ashamedof the * Beastlinesse , as it is at this day , when we are ashamed of our beastial Members . 26. And hence it is , that the Woman Clotheth her selfe with a white † covering before her shame : that the Spirit of the Soul , which glanceth forth at the Eyes , be not disturbed , for it knoweth the Matrix of Venus , which also as suddenly in the Man or Masculine begineth to Imagine upon it or Lust after it . 27. Which , if the Woman clotheth her selfe with Black , and Covereth her Eyes , it not easily Effected ; but onely by Imagining or Lusting . 28. But else , instantly both the Tinctures , of the Man and Wife cath one the Other in the Eyes , where the Spirit glanceth forth . 29. Now , when Adam and Eve stood thus in terrour , before the Anger of God , * God , cattel Adam , and said ; Adam where art thou ? and be said : Here I am : I was afraid , for I am Naked . 30. † And he said ; Who hath told thee that thou art Naked ? Hast thou not eaten of the Tree , that I forbad thee : and be said ; the Woman gave unto me , and I did Eat . 31. † And he said to the Woman , Why didest thou that ; she said , the Serpent beguild me , so that I did Eat . 32. Here we understand the great Love of God ; in that God called Adam again , that he should know , seek and finde himself ; and turn again to God. 33. For , Adam had been in God ; but he was gone out from the Love out of the Second Principle into the Third . 34. Wherefore , God said . Where are thou , Adam ? dost thou not see thou are no more in Heaven ? he turned his friendly Countenance again to one part in Adam understand in that part which he had received out of the heavenly Substantiality , and glanced upon it againe with his Spirit . 35. And † said to the Serpent , the Old Devil : Seeing thou hast done this , cursed art thou . 36. And to the Creaturely Serpent ; which must now be a Creature ; for the Devil had turned himselfe into the Form of a Serpent ; therefore must the Serpent also continue : to it he said , Thou shalt go upon thy Belly , and eat Earth . 37. Seeing it had seduced Man , so that he was become Earthly , therefore should also the Devils Image be Earthly , and devour the fierce ●●athful Earthly source or quality , viz : Poyson ; that should now be its source or quality . 38. And here we are to know : that the Devil figured or framed to himselfe the Serpents Image from the Constellations and Elements , through his Imagination , for he had great Power , till the Lord wholly cursed him ; and set the Dear name JESUS , for a Mark or limit of Separation ; and there his great power was laid . 39. For , he said to Adam and Eve ; † the seed of the Woman shall Crush the Serpents head : and Thou , understand , the Serpent shalt sting him in the heel : that is , in Gods , fierce wrath thou wilt stay him . 40. But he shall sprout forth out of Death , and Crush thy Head ; that is take away thy power and overcome the wrath , with the Love. 41. And here in this place , hath the word of the Promise , of the seed of the Woman ; * which was the Dear Name IHESUS , with its Character , Imaged it selfe in the Light of the Life . 42. And likewise in that Character , hath Imaged the highly precious Virgin of Gods wisdome , in which ; Christ , as the destroyer of Death , should become a true Man ; and take away the power of Death , and destroy the Devils sting . 43. Which there should † tread the Winepress of the fierce , wrath and anger , and enter into the Anger viz : into the Center of the Fire , and quench the Fire with his heavenly Blood ; and with the water of Meeknesse out of the fountain of the Heart of God. 44. And know assuredly , that if the Word of the Promise , had not Imaged it selfe in the Light of Life , when Adam and Eve sell into the Earthly source of quality , then would the Spirit of the soul have become a fierce wrathful Devil , and the Body an evil Beast , as indeed it is now , and if the Elementary Water did not allay the insolency of the Fierce wrath , Men would well see ; how many a one would be a devouring Devil . 45. Thus now we are to consider and Conceive , that the world before Christs becoming Man or Incarnation , were saved in this imaged or imprinted Word and Name . 46. Those who have put their will into God , they have received that word of Promise ; for , the Soul was received thereinto . 47. For , the whole Law of Moses , concerning the Sacrifices , is throughout nothing else , but a Type of the Humanity of Christ : of what Christ in his Humanity , did perform by his Sacrifice , that which he did perform with his Blood and with his Love , in drowning that Anger of God ; that , Moses did perform with the Sacrifice with the Blood of Beasts . 48. For , the word of the Promise , was in the Covenant , and God for the Time , represented the figure , and permitted himselfe to be attoned or reconciled in the Covenant , with or by a Similitude . 49. For , the Name Jesus , was in the Covenant , and that attoned or reconciled through Imagination , the Anger and fierce wrath of the Fathers Nature . 50. The Jews indeed understood not that but the Covenant understood it well ; for the Beastiall Man was not worthy to know it , till Christ was born , and then went the sound forth . 51. Which yet after a short time , was covered again , by the Antichrist christ in Babel ; for , the Beastial Man of wickedness malignity or Malice , is not worthy of the most precious Name JESUS . 52. Also it doth not belong to the Beastial part , but to the divine part ; the Beast must remaine in the wilde Earth ; and at the last Judgement Day , be consumed through Gods Fire ; but the heavenly part shall be introduced into the divine power . 53. Therefore it is an abomination to God , that Man should so pride himselfe with the Beast . 54. The Beast is not the Image ; as the Sacrifice of Moses was not the attonement or reconciliation , but the Covenont of Grace , and the word of Life in the Covenant . 55. The Circumcision of the Jewes , that they were to Circumcise the Male Children onely : conteineth rightly in it selfe , as followeth . 56. Adam was the one onely Man that God Created , and in him ws Gods Image , Eve , his wife , God would not Create , generation was to be out of one onely . 57. But seeing he fell , so that God must make him a wise , then came the Covenant and promise again upon One onely ; that all should again be regenerated and new born out of one onely , viz : out of the Second Adam ; not out of the Virgin Mary , but out of Christ the Heavenly Adam . 58. For , the First Mans Bloud , that is , Adams , which he received out of the Substantiality of God , was to * avail ; and not the Earthly blood of the Woman , in that Adam was become Earthly , and a Woman must be contrived for him , therefore also was onely the Masculine Kind Circumcised . 59. And Christ must take upon him the Masculine Forme , though inwardly he stood in a Virgin-like Image ; that the purpose of God might stand . 60. For , the Mans property , viz : the Fires , must Rules and the Womans property , viz : the Lights , must allay his Fire : and bring it into the Meek Image of God. 61. The Womans blood , could not have attoned or pacified the Anger of God ; the Mans blood onely must do it ; for the Woman belongeth unto , or to be in , the Man ; and in the Kingdom of God is to be a Masculine Virgin , as Adam was ; Not a Woman . 62. The Woman cometh to be saved in the Covenant of the Man : for , the Covenant was made for the Mans , viz : the Masculine Virgins sake ; that * it may be reconciled again . 63. Therefore saith Pauls † The Woman becometh saved through bearing of Children ; and not only so , but also in the Covenant of the Man ; for she is a part of Adam ; therefore ‖ should every Woman be subject to the Man or Husband , and he should be Lord. 64. God giveth also to the Man , the Virgin-like wisdome she should govern the Woman , not as a Tyrant ; but * as his own Life or Body ; for she is his Body and his Flesh , an Image of or out of him , his help , and his Rose-Garden , though indeed she be Earthly and weak ; yet he must know , that he himselfe , is the cause and accessary thereto ; and must bear with her , and not give way to his wrath , to destroy her . 65. Also the Woman must know , that she is to be saved in the Covenant and Blood of the Man , and that she is Adams and the Mans Ribbe and Tincture , and the Man 's own belonging to him . 66. She should be Humble ; As a Member serveth the Body , so should the Woman serve the Man and love him as her selfe . 67. Her Love should solely be ‖ cast into him , for , so doing , she attaineth the Heavenly Virgin , together with divine wit or understandand Skill , as also the Spirit of the Covenant . 68. But to the Single or unmarried Virgins , and Men without wives , as also to the Widdowes , it is said , that they have Christs Covenant for a Spouse , therefore should they be Chast and Humble . 69. For , Christ is the Mans Bride , and his chast Virgin which Adam Lost . 70. And , he is also the Bridegroom of the unmarried Virgins and Widdowes ; for his Masculine-ness , is their Masculine-ness , so that thus they every one appear before God as Masculine Virgins . 71. † For , our Image , now becometh generated in Willing and believing , Now Where our Heart and Will is , there is also our Treasure and Image . 72. Wherefore , beware of Whoredome and false or wrong Love , for , thereby the right Image cometh to be disturbed . 73. † Whoredom is the Greatest abomination , that Man worketh in himself * Other things go into a Figure without him , the Whore standing in him ; for he worketh or Effecteth a false Image , in which the Image or Virgin of God is not known , but a Beastial one . 74. † Let this be said to thee OMan , there sticketh so great Abomination behind i ; at which Heaven it self with its Imagination is amazed . 75. * It entereth not easily into the Beastial Imagination ; whereupon also , so very Many Beast-Men are Born , as at this Day may be demonstrated . The Eighth Chapter . Of the Virgin Mary , and of the Becoming Man or Incarnation of Jesus Christ the Sonne of God. 1. MAny have attempted to write of the Virgin Mary ; and supposed that she was not an Earthly * Maid : to them indeed hath been presented a Glimpse of the Eternal virginity ; but the right Mark they have hitherto failed of . 2. For , many have meerly supposed , that she was not the Daughter of Joachim and Anna ; because Christ is called the Seed of the Woman , and is so too . 3. Also he himself witnesseth , that * he is from above , that he is come from Heaven ; and therefore he must sure also be born of a Totall heavenly Virgin. 4. But that would little benefit us poor children of Eve ; that are become Earthly , and carry our souls in Earthly Vessels : where should our poor souls become , if the word of Eternall Life , had not received it into it selfe 〈◊〉 5. If Christ had brought a soul from Heaven ; where then should our soul become , and the Covenant with Adam and Eve , viz : that * The Seed of the Woman should Crush the Serpents Head. 6. If Christ would have come and been born totally from Heaven , he should not have needed to have been born a Man , upon Earth , and where then would the Covenant become , in which the Name JESUS , or the Promise , did incorporate it selfe , in the Light of Life , that is , in the Tincture of the soul , instantly in Paradise when Adam fell ? yea indeed before Adam was Created : as Paul saith ; † We are Elected in Christ , before the foundation of the World was laid . 7. For , God , in his wisdome , knew the Fall ; therefore the Name JESUS did so instantly incorporate it selfe into the word of Life , environed with the Virgin of Wisdom , in Adams● Image , with the Cross . 8. For , the soul it selfe , is even a Cross-Birth : as when the soul-Fire kindleth it ●●●fe , then it maketh in the flash , a Cross ; that is , an Eye with a Cross , with Three Principles , with the Character of the Holy Trinity ; as in the Third Book or part , concerning the Threefold Life of Man , is declared ; and yet further in the Fourth Part , the forty Questions of the Soul. 9. We are to understand , that Mary , in whom Christ became Man , was truly the Danghter of Joachim and Anna , according to the Outward Flesh : and was extracted out of the Seed of Joachim and Anna , according to the Outward Man. 10. But , according to the will , she was a Daughter of the Covenant of Promise , for she was the Mark , to which it pointed at . 11. In her , stood the Center in the Covenant ; and therefore she was , by the Holy Ghost in the Covenant , highly blessed among and above all women Ever since Eve ; for the Covenant opened it selfe in her . 12. You must understand it aright , according to its high precious worth : The word , together with the Promise , which with the Jewes , stood in the Type or prefiguration , as in a Looking-Glass , wherein God , the Angry Father Imagined , and thereby quenched his Anger ; that moved it selfe N●w after an Essential manner : which from Eternity had not been done before . 13. ▪ For , when Gabriel the Prince , brought her the Message , that she should be impregnated or with Child ; and that she consented thereto ; and said ; ‖ be it unto me as thou hast said : then the Center of the Holy Trinity , moved it selfe , and opened the Covenant , that is , the Eternal Virginity , which Adam lost , became opened in her in the word of Life . 14. For the Virgin of Gods Wisdom , environed the word of Life , viz : the Center of the Holy Trinity : thus the Center became Moved ; and the Heavenly Vulcan , struck up the Fire of Love ; so that the Principle in the Love-flame , became generated . 15. Unde●stand this right ; In Maries Essences , in the Virgin-like Essences , which perished in Adam , out of which he was to generate a virgin-like Image , according to the Wisdom of God , the divine fire became struck up ; and the Principle of Love kindled . 16. You are to understand that , in the seed of Mary , When she became impregnate , with the Soul-Spirit , that is with the Tincture of Venus ; for , in the Tincture of Venus ; that is , in the Source or Quality of Love , Adams first Fire , became struck up in the word of Life . 17. And in the Child JESUS , 〈◊〉 both Tinctures perfect ; just as in Adam , and the word of Life in the Covenant , understand , in the Holy Trinity , was the Center ; and rhe Principle appeared , as in or to the Fathers part . 18. Christ became Man in GOD , and also in MARY , in all the THREE Principles ; and together therewith also in the EARTHLY world . 19. * He took the form of a Servant upon him , that he might be able to Master Death and the Devil . 20. For he was to be a Prince , in the Place or space of this world , in the Angelical Prince-Throne , viz : uopn the seat , and in the Authority , of the late Angel and Prince Lucifer , over all the Three Principles . 21. Now then . First : If he must be Lord over this outward World : then he must also dwell in the Outward World ; and have it Essence and property . 22. In like manner Secondly : If he must be Gods Sonne , then he must also be generated out of God. 23. And Thirdly : If he must quench the Fathers Anger : then he must of necessity be also in the Father . 24. And Fourthly : If he must be the Soone of Man , then he must also of necessity be of Mans Essence and Substance : and Fifthly , must have a humane Soul , and a humane Body as we all have . 25. It is known to us , that Mary , his Mother , as also Christ , from or of his Mother , were both of the humane Essence , with Body , Soul , and Spirit ; and that Christ received a Soul out of Maries Essence ; yet without Masculine Seed . 26. Onely the great Secret Arcanum of God , was there opened ; and the first Man , with his S●cret Mystery , which fell into Death , was here generated to Life again ; understand ; in the Principle of God. 27. For , because of this , the Deity Moved it selfe , and struck up the Fire in the Fathers Principle , and so the deadened Sulphur ; which dyed in Adant , became living again . 28. For the word had in it self heavenly Substantiality ; and opened it selfe in the Heavenly Substantiality , in the virgin-like Image of the Deity ; this is the pure chast Virgin wherein the Word of Life became Man. 29. And so the Outward Mary became adorned and * blessed with the Highly blessed heavenly Virgin ▪ among all Women of this World. 30. In her , that which was dead and shut up of the Humanity , became living again ; and so she became as highly graduated or Dignified , as the first Man before the Fall , and became a Mother of the Throne-Prince . 31. This came not out of her ability , but out of Gods ability : unless the Center of God had moved it selfe in her ; she would have been no otherwise , then all Eves Daughters . 32. But , in this place , The word of Life had fix●d the Mark ; as also the Covenant of Promise , and therefore she is the blessed among all Women , and above all Eves Children . 33. Not that she is a Goddess , which Men should honour as God ; for she is not the Mark ; for she also said : * How shall that come to pass , since I know not of any Man ? 34. But , the word of Life in the Center of the Father , which gave in it self , with the Moving of the Deity , into the Humanity ; and opened it selfe in the Humane Essence ; that is the Mark , that is the Goal ▪ that we must run to ; in the Regeneration . 35. This is a greater wonder then in the first Adam , for the first Adam was created out of Three Principles , and his Spirit was introduced into him through the Spirit of God ; and the Heart of God needed not to move it selfe in an especial manner ; for Gods Spirit did onely move it self , out of Gods Heart . 36. But now , the Center or Heart of God moved it selfe : which had rested from Eternity ; and the Divine Fire was there struck up , and kindled or awakened ; as a Man may Express it . The Dear or precious Gate . 37. We should rightly understand , the becoming Man or Incarnation of Christ the Sonne of God , thus : he is not become Man in the Virgin Mary onely , so that his Deity or divine Substantiality , did sit bolted up or fixed therein ; No , O Man ; it is in another Manner . 38. Let not Reason befool thee ; we understand somewhat else : as little as God dwels alone in one onely place : but is * the Fulness of all things ; so little also hath God moved himself in one † Sparkle . 39. For God is not divisible , but Totall Every where : where he manifesteth himselfe , there he is Totally manifest . 40. Also , he is not measurable , for him , is no place found , unlesse he make a place for himselfe in a Creature ; yet he is totally neer the Creature * without or beyond the Creature . 41. When the Word moved it selfe to the opening of Life , then it opened it selfe in the divine Substantiality , in the water of Eternal Life , it entered in and became Sulphur , that is Flesh and Blood. 42. It made heavenly Tincture , which the Deity did close about and fill , wherein the wisdom of God standeth Eternally , together with the divine Magia . 43. Understand it right : The Deity , hath longed to become Flesh and Bloud ; and although the pure cleer Deity , continueth Spirit , yet is it become the Spirit and Life of Flesh ; and worketh in the Flesh ; so that we may say , when we with our Imagination enter into God , and wholly give up our selves into him , we Enter into Gods Flesh and Blood , and live in God. 44. For , the Word is become Man , and God is the Word . 45. We do not thus take away the Creature of Christ , that he should not be a Creature ▪ we will give you a simitude hereof , in the Sun and its Lustre ; and take it thus . 46. We liken the Sun , to the Creature of Christ in a similitu de which is indeed a Body : and we liken the whole Deep of this world , to the Eternal word in the Father . 47. Now we see plainly , that the Sun shineth in the whole Deepe , and giveth it warmth and Power . 48. But now we cannot say , that in the Deep , without or beyond the body of the Sun , there is not also , the power of the Sun ; if that were not there , then would the Deep also not receive , the power and Lustre of the Sun ; it is onely thus , one power and Lustre receiveth the other ; the Deep with its Lustre is hidden , is hidden with its Lustre . 49. If God would please , the whole deep would be a Meer Sun : it were but onely to be kindled , that the Water might be sawallowed up , and come to be a Spirit : then would the Lustre of the Sun , shine every where , if the Fires Centre , should but kindle , as it is in the Place of the Sun. 50. Know also ; that we understand , that the Heart of God hath rested from Eternity ; but , with the moving & entring into the wisdom , it is become manifest in all Places . 51. Though yet in God there is neither place nor Mark , but meerly in the Creature of Christ , there hath the Total holy Trinity manifested it self in a Creature , and so through the Creature through the whole Heaven . 52. He is gone thither , and * hath prepared the place for us , where we shall see his Light ; and dwell in his wisdom , and Eat of his divine Substantiality : his Substantiality filleth the Heaven and Paradise . 53. Were we not , in the beginning , made out of Gods Substantiality ? why should we not also stand therein ? 54. As the Air and the Water , fill this world , and all of us enjoy them : so in the hiddenness is the divine Substantiality , which we enjoy , if with earnest Imagining and with the will we give● up our selves thereinto . 55. And this now , is Christs flesh and blood , in the divine power ; for the Flesh and Blood of the Creature of Christ , standeth therein , and is one Beeing , one Power , one Spirit , one God , one fulnesse , altogether undivided by any place , yet in its own Principle . 56. A swinish man , will here say : O how we will devour him ! O thou Ass , first come so far , that you may reach him ; for thou shalt not devour him with thy Earthly Mouth . 57. He is a Principle Deeper , and yet is † the Outward ; He was in the Virgin Mary , and also as to his Birth , in this world : and * will also appear at the last day , in all the Three Principles , before all Men and Devils . 58. He hath truly † teken upon him the Earthly source or quality , but in his Death , when he overcame Death , the divine source swallowed up the Earthly , and took away its Dominion . 59. Not in that manner , as if Christ had laid off somewhat , but the outward Source or Quality became overcome , and as it were swallowed up , and in that he now liveth , he liveth in God. 60. Thus was Adam also to be , but stood not , and therefore must the Word be generated and become Man and give it selfe up into the Substantiality , that we might receive power to be able to live in God. 61. Thus hath Christ restored or brought back again , what Adam lost , and much more ; for the Word is every where become Man. 62. Understand ; it is every where opened in the divine Substantiality , wherein our Eternal Humanity doth Consist . 63. For , in that Bodily Substance , shall we stand in Eternity , wherein the Virgin of God standeth . 64. We must put on Gods Virgin ; for Christ hath put it on , he is become Man in the Eternall virgin , and in the Earthly virgin . 65. Though the Earthly was no right Virgin : but the Heavenly , divine made it , to be a Vigin in the blessing , that is in the opening of the Word and Covenant ; for , that part in Mary , which she inherited from Adam , out of the heavenly Substantiality , which Adam made Earthly , that became blessed . 66. Thus the Earthly part in her , onely , dyed , the other liveth Eternally , and came to be a chast modest virgin again , not in the Death , but in the blessing . 67. When God opened himselfe in her , then she put on the virgin of God , and became a Masculine virgin in the Heavenly part . 68. Thus Christ became born of a right pure chast heavenly Virgin ; for she received in the blessing , the Limbus of God , into her Matrix , in her Seed . 69. She received no strange thing , onley the Limbus opened it selfe in her , in Gods power , wherein Adam was Dead , that , in Gods moving became living . 70. And Gods Essence in the word of Life entered in , into her Limbus ; wherein the souls Center became opened , so that Mary became impregnated of a Soul and also of a Spirit , both heavenly and Earthly . 71. And this was a Right Image of God , a Similitude according to , and in , the Holy Trinity , out of all the Three Principles . The Nineth Chapter . Of Maries Virginity , what she was before the Blessing , and what she came to be in the Blessing . 1. IT is highly necessary for Us poor Children of Eve to know , this ; for our Eternall Salvation lyeth therein ; It is the Gate of Imma●uel , and the whole Christian Faith Standeth therein ; and it is also the Gate of the Greatest Secret Arcanum . 2. For herein lyeth inclosed the Secrecy of Man , in that he is , the Similitude and Image of God ; for , our whole Religion Consisteth in Three Parts , which we urge and Teach . 3. As First , concerning the Creation ; what Essence , substance , and property , Man is , whether he be Eternal or not Eternal ? and how that is possible , what properly the humane Original is , from which he proceeded in the Beginning . 4. Secondly : Seeing there is so much spoken and taught Concerning his Fall , and that we see , that we are become Mortal because of the Fall , moreover , subjected to Evil , and to the fierce wrathful source ; what then properly his Fall hath been . 5. Thirdly : Seeing God will receive us to Grace again : and for whose sake also he hath given the Law and Teaching , also confirmed then with Deeds of Wonder or Miracles , what therefore , properly , the New Regeneration is . 6. And being we see that we must dye , in what power and Spirit we can , be new Regenerated again , and rise again from Death . 7. All this we finde pourtrayed in these two Images , viz : in the Eternal Holy , and then also in the Earthly corruptible Virginity : and finde also the New Regeneration in the Image of Christ , very cleare and bright . 8. For , in the Eternal Virginity , viz : in God wisedome , wherein the Image and Similitude of God is seen as in a Looking-Glass from Eternity , and known by the Spirit of God ; was Adam the first Man Created . 9. He had the Virginity for his own , viz : the true love - Tincture , in the Light , which is desirous of the Fires Tincture , that it might be a burning Life in power and Glory ; and in the Fires Essence , might be a Genetrix , which in the Lights Essence without the Fire , cannot be . 10. And thus we acknowledge a Virginity in the wisdome of God , from Eternity , in the desirous will of the divine substance . 11. Not a Woman , which generateth , but a figure in the Looking-Glass of Gods wisdome ; a pure Chast Image without substance ; yet in the Essence , but not manifested in the Fires Essence , but in the Lights quality or source . 12. This Image God hath Creeated into a Substance , and that out of all the Three Principles ; so that it is a similitude according to the Deity and Eternity , as a totall Looking-Glass of the Byss or Ground and of the Abyss ; of the Spirit and also of the Substance : and was created out of the Etetnal , not to the Corruptibility or frailty 13. But seeing the Earthly and Corruptible hangeth to the Eternall , so thereby hath the Earthly Lust introduced it selfe into the Eternall Heavenly , and infected the Heavenly property : for it would dwell in the Eternal , and yet was destroyed in the fierce wrath of God. 14. Thus the Earthly Source or quality destroyed the Heavenly , and became the Turba of the heavenly , as we know and perceive by Earth and Stones , which assuredly have their Original out of the Eternal ; but are perished in the fierce wrath and Fire-source of quality ; and the Fiat hath made Earth and Stones out of the heavenly Substantiality . 15. For the sake of which , a Day of Seperation is appointed wherein every thing shall enter again into its own Ether , and be preserved or purified by the Fire . 16. Thus also was Man created in the virginity in Gods wisdome , but became apprehended by the fierce wrath and Anger of God , and therefore became so suddenly perished and Earthly . 17. And as the Earth must pass away , and be tryed or purified in the Fire , and go again into that which it was before ; so also Man ; shall go agin into the virginity wherein he was Created . 18. But , in that , it was not possible for Man , that he should rise from the fieece wrathful Death , and enter into a New Birth ; for his virginity , was shut up together in Death ; for which cause God made a Woman out of him : therefore the Deity must move it selfe , and open that which was shut up , and make it living again ; and that was done in Mary , the included shut up Virgin. 19. Understand , in the Virginity which Adam inherited out of Gods Wisdome ; not out of the Earthly part of the Third Principle , but out of the Heavenly holy Part of the Second Principle , which became included and shut up in the Earthly Death in the Anger of God with the Earthly Imagination and yeelding up thereinto , and was as it were Dead : even as the Earth also appeareth as Dead . 20. And therefore hath the Heart of God moved it selfe ; destroyed Death ; and generated the Life again . 21. Thus now to Us the Birth and becoming Man or Incarnation of Christ , is a * powerful and very weighty Matter , that the Total abyssal Heart of God , hath moved it selfe , and so therewith , the heavenly Substantiality , which was shut up in death , is become living again : so that we may now say with good ground . 22. God himselfe hath withstood his Anger , in that , with the Center of his Heartt , which filleth the E●ernity without ground and limit , he hath again opened himself , taken away the power of Death , and broken the sting of the fierce wrath and Anger : in as much , as the Love and Meekness , hath opened it selfe in the Anger , and quenched the power of the Fire . 23. And still much more is it a great Joy to Us Men , that God hath opened himselfe , in our mortified and dead virginity ; and so on throughly and totally . 24. But , that the Word , or the power of Gods Life , hath given in it selfe again into the Humanity , viz : into the Dead and as it were disappeared virginity , and opened again the virgin-like Life , at that we reioyce ; and go with our Imagination , into the Center , wherein God hath opened himself in the humanity , viz : into his Sons becoming Man or Incarnation . 25. And so in our Imagination , which we introduce into his becoming Man , we become impregnated of his opened Word , and power of the Heavenly and divine Substantiality , not at all with that which is strange , yet it seemeth strange to the Earthliness . 26. The Word hath opened it self every where , even in Every Mans light of life ; and there is wanting onely this , that the Soul-spirit give it selfe up thereinto ; and so it putteth the Eternal Virginity on again ; not as a Garment , but as from its own Essence : And in that Soul-Spirit God becometh Generated or Born. 27. For Mary , together with all Eves Daughters were generated or become Earthly ; but the Covenant of Gods Love , shewed iu their Essence , that God would therein unshut the Life again . 28. And we cannot say throughout , concerning Maries Virginity , as to the Earthly Life before the Blessing , before Gods Heart moved it selfe ; that she was then a Totally perfect Virgin , according to the first , before the Fall ; but she was a naturall Daughter of Eve. 29. But this we say with good gro●nd , that in Mary , as also in all Adams Children , the Eternal virginity in the Covenant of Promise , hath layen shut up , as it were in Death , yet , in God , not ●aded , 30. For , the Name JESUS , in the Center or Heart of God , hath from Eternity together Imaged it selfe , in the Virgin of Gods wisdome as in a Looking-Glass : and hath stood against the Center of the Father , viz : the Center of the Fire and fierce wrath : Not in the fierce wrath of the Essence , but in the Light in the Lights Essence . 31. And Man was * foreseen also in that Essence , in the Name JESU , before the foundation of the world was laid : wherein Adam then was in a Heavenly Essence , without a Naturall and Creaturely Substance . 32. For in the Wsdom , the Fall was known , e're Man became a Creature , and that accoording to the fires property ; not in the Lights property , but according to the first Principle . 33. And thus now according to our deep knowledge , we say , of Mary : that , before the time of the opening and Massage of the Angel , she was such a Virgin as Eve was , when she wen out of Paradise . 34. E're Adam knew her ; then indeed she was a Virgin , but the right virginity was perished in her , and infected with the Earthly Longing , and the beastiall property was manifested on her . 35. For , the Earthly Imagination destroyed the heavenly property , so that she was a Woman , and was not chast pure Imma●●●a●e 〈◊〉 . 36. For , She was but one part of the Heavenly Virgin ▪ the Other Part was Adam . 37. And so there hath been no right pure virgin generated from Eve , which was totall or entire in Substance : the Turba destroyed the virgininity in all , till the Saviour or Champion in the Battel , Came ; who was a total masculine Virgin in Gods wisdom , according to the Heavenly Substance , and the Earthly hung to him : but the heavenly ruled over the Earthly ; for so should Adam also be , but he stood not . 38. Therefore , we say with good ground , that Mary , was the Daughter of Joachim and Anna ; and hath , according to the Earthly part , their Substantiality , Essentially in her . 39. And then we say , that she was the Daughter of Gods Covenant , and that God hath fixed the Mark of Regeneration , in her : so that the whole Old Testament hath looked into that Mark , and all Prophets have Prophesied concerning that Mark , that God would open the rhe Eternall Virginity again , and that , that Mark was blessed . 40. For , God had given himselfe with his Mercy with the Covenant of Promise , into this Mark , and the word of Promise stood in the Covenant , in the Light of Life , against the Anger . 41. And the first world before the Deluge or Floud ; and after ; became saved in that Covenant , which God set before himself as a Virgin-like Looking-Glass ; for , the Eternal Virgin , appeared in the Covenant , as in Gods Looking-Glass ; and the Deity * delighted it self therein . 42. For , if Israel had kept the Covenant , and performed the work of the Covenant , then that had been acceptible to God , as if the humanity had been in the Looking-G●ass of wisdome ; and though indeed Israel were Earthly and Evil , yet nevertheless , God dwelt in Israel in his Covenant in the Wisdome according to his Love and Mercy . 43. Thus the Works of the Law , were † a Looking-Glass before God , till the Life became generated or Born out of the Covenant , till the fulfilling came , and there the Works in the Looking-Glass Ceased ; and the work of the fulfilling in the flesh and blood in the Heavenly Substantiality began to rise again . 44. For in Mary was the beginning , when the Angel brought the Message ; and she said : * he is done unto me as thou hast said ; there instantly the Center of Life , in the Word of God , viz : in the Heart of God , moved in her dead heavenly seed . 45. For all the Three Principles of the Deity , became stirring and catched hold of the divine Tincture , in the Dead heavenly Substantiality . 46 , Not that God stood without Substance , but Man was dead in the heavenly Substance , and now came the Heart of God with living divine Substantiality , into Death , and awakened or raised up the Dead Substantiality . 47. It did not at this time , take away the Earthly source or quality , but entered into the Earthly source or quality , as a Lord , and Vanquisher of the source or quality . 48 , For , the right Life should be introduced , through Death and the Anger of God ; which was done on the Cross , where death was destroyed , and the fierce wrath captivated , and was quenched and vanquished with the Love. 49. And thus we understand now , what , Mary , with the fulfilling was come to be , viz : a right pure Virgin according to the heavenly Part : for when the Heart of God moved it selfe , and that the Day brake forth in her , then shone in her the Light of the Clarity or brightness and purity of God ; for her dead virginity , viz : Gods wisdome , became opened and Living . 50. For , she became filled with the divine virginity , viz : with Gods wisdome . 51. And in that wisdome and divine Substantiality , as also in the dead and now living Substantiality , † the Word became flesh , a Sulphur , with the Center of Nature out of the Fathers Essence , and out of Mary's Essence , a life out of Death , a fruit with both the Tinctures perfectly , whereas both the Tinctures were but One. 52. And as Adam was become a Man , so Christ became , a Man also , according to the outward World. 53. For , not Eves Image in the Womans Tincture , was to remain , but Adams Image was to remain , as he was a Man and also a Woman . 54. But yet being one of the Mar●s must appear according to the Might and power of the outward Fiat , and that also the Champion in the Battel would be fixed and persented in all the Three Principles , therefore the Champion in the Battel , gat Masculine Marks of distinction● 55. For the Man hath the Fires Tincture , viz : of the Fathers property , so now the Father is the strength and Might of all things , and the Sonne is his Love. 56. Thus the Word became Man in the feminine Essence , but became a Man , that his love might quench the Anger and fierce wrath in the Father . 57. For Venus's Tincture hath the Water-source or quality , and the Woman hath Venus's Tincture : Thus must the Fire , become quenched by the water of Eternal Life ; and the Fathers burning Essence in the Fire , become quenched again . 58. Now we know that Mary , the Mother of Christ , according to Flesh Soul and Spirit in the blessing , is a pure chast Virgin ; for that is her Blessing , that God hath opened himself in her . 59. She hath carried the Word of Life in her Body : that hath moved it self in her . 60. She , hath not moved the Word , but the Word hath moved her , both the fruit which she did bear , and her Soul , as also that part of her dead Substantiality ; so that her Soul instantly became environed with the divine living Substantiality . 61. Not according to the Earthly part , viz : according to the Third Principle , but according to the Second Principle , so that thus the Earthly did but hang upon her . 62. For , her soul should also , with the word of Life , which in her became Man , together enter through death and the Anger of the Father , into the heavenly divine source or quality . 63. And therefore must her outward Man dye away from the Earthly source or quality that * it may live to God. 64. And , therefore , in that she was blessed , and did bear the Mark in the Covenant , her body , not vanished , departed or dissolved , for the heavenly hath swallowed up the Eartthly , and holdeth that Eternally captive , to the honour of God and the Manifestation of his deeds of Wonder ; It shall never be forgotten in Eternity , that God is become Man in her . 65. But that some say , she remained totally in death , and quite vanished or Corrupted : their Reason might well discern otherwise , for that which is highly blessed , is * uncorruptible , or cannot vanish away . 66. Her heavenly part of the divine substantiality , which she had in her , blessed ; that is intransitory : else it must follow ; that Gods substantiality in the Blessing , were yet once more fallen and dead , as was done in Adam , for the sake of which dying indeed , God became Man , that he might being it to life again . 67. Indeed , according to the Outward Life , viz : according to the outward source or quality she died , but she liveth according to the Blessing , in Gods substantiality , and also in her own Substantiality , not in the Four Elements , but in the root of the four Elements , viz : in the One Element , which holdeth the Four Elements shut up in it selfe in the Paradise in the pure Element in the Divine Substantiality in the * Body of God. 68. Therefore we say , that Mary , was greater in dignity , then Ever any Daughter of or from Adam , in that God hath fixed the Mark of his Covenant in her , and that she alone among all Eves Daughters , hath attained the blessing , viz : the pure Virgin-like chastity , which in all Eves Daughters , was perished . 69. But , † with her stood the Virginity in the Covenant , till the word of Life highly b●essed her , and then she , became , a right chast Virgin , in which God became Generated . 70. For Christ said to the Jews , I am from above ; but ye are from beneath ; I am not of thi● world . 71. If he were become Man in an Earthly Vessel , and not in a pu● modest Chast heavenly Virgin , he had of necessity been of this World. 72. But thus he became Man in the Heavenly Virgin , and the Earthly source or quality did but hang to him , for , the Essence of the Soul was in us poor Children of Men , become infected . 73. And he was to introduce our Soul in the heavenly Essence in himselfe ; through the fire of God , in Ternarium Sanctum : into the holy Ternary . 74. For , it was for the Soules sake that all was done , being it had been taken out of the Eternall , therefore also God would not forsake it . Question . 75. * Therefore , if it be asked , what kind of Matter it was , whereinto Gods Word and Heart hath given in it selfe , and made it selfe a Body ? whether it be strange Matter come from Heaven ? Or , whether it was of Maryes Essence and seed . Answer . 76. This is our Answer : That Gods Heart was never without Substance ; for , its dwelling is from Eternity in the Light , and the power in the Light , is the Heart or Word , which God hath spoken from Eternity . 77. And , the Speaking was the Holy Spirit of God , which with the Speaking goeth forth out of the power of the Light , out of the spoken Word . 78. And that which is out spoken is Gods Wonder and Wisdome , and this hath in it , the divine Looking-Glass of the Wisdom , whereinto the Spirit of God looketh , and wherein it openeth the Wonders . 79. Thus understand , that the word , which out of or from the Heart of God the Father , was environed with the heavenly Chast Virgin of wisdome , dwelleth in the heavenly Substantiality , and hath in like manner , opened it selfe , in Maries Essence and Substantiality , viz : in her own seed , understand in the humane seed , and hath taken into it selfe , Maries seed , dead , and blind , as to God , and awakened or railed it , to Life again . 80. The living Substantiality came together in the half dead , to a Body , not to a transitory , which should cease or vanish , but to an Eternal , which should remain Eternally , for here the Eternal Life became generated again . 81. Thus , the Substantiality of the Eternity in God , of his Deepe , without Ground , and the Substantiality of the dead Adam in the Humanity , became one Substantiality ; totally or entirely one Substance : so that the Creature , Christ , with his Substantiality , in like manner at once filled the whole Father , which is without bounds limit or Ground . 82. Yet , the Creaturely Soul continueth and is a Creature , and according to the Third Princidle , viz : as to the Creature , this Christ , is a Creature , and King of Men , as also , according to the Second Principle , a Childe of the Abyssal Father . 83. Whatsoever the Father is , in his Abyssal Deepe that the Sonne is in his Creature : for the power and virtue in the Creature , is , with the power without or beyond the Creature , one power , one Substantiality , in which the Angels and Men dwell . 84. But in the Humanity , it giveth also * flesh and blood , and therefore also it is and remaineth a Creature , but † uncreated , yet generated , as to one part , out of God from Eternity , as to the other part , out of the Humanity . 85. And God and Man is become one person , one Christ , One God , one Holy Trinity , in the Humanity , and also in like manner Every where ; so that when we see Christ , we see the Holy Trinity in one only Image . 86. His Creature is an Image , and out of or from us Men ; our High Priest and King ; our Brother ; his power and virtue is our power and virtue ; if we be indeed generated of God again , in the Faith , to him . 87. He is not strange or terrible to Us , but is our Love - Tincture : He is with his power , the quickening of our Souls , our life , and our Souls delightful habitation . 88. When we find him , we find our Help or salvation ; as in like manner Adam should have found him , but the suffered himselfe to be seduced , and found at length , a Woman . 89. Then said he ; * She is Flesh of my Flesh , and bone of My bone , and took her to him for a Companion : so also when our Soul , findeth him , it saith , that is my Virgin , which I had lost in Adam , when an Earthly Woman came to be out of it . 90. I have now again found my love-Virgin out of my Love : I will now never more let it go from me again , it is Mine , my flesh and blood , my strength virtue and Power , which I lost in Adam , it , will I keepe . 91. O , it is a friendly keeping , a friendly qualifying or coworking , beauty , brightness , fruit , power , and virtue . 92. Thus the poor Soul findeth its lost Lights Tincture , and its Love-Virgin , and in this * Spouse , or Wife , the Noble * Bridegroom becometh found . 93. For ▪ it hath longed after the Matrix of Venus ; but hath found onely a Masculine Sulphur , and must have suffered it selfe to be impregnated with Earthly seed . 94. Here it attaineth the right fires and Mans Tincture , so that thus it is also a right Masculine Virgin as Adam was in his I●nocency . The Tenth Chapter . Of * the Becoming Man , or Incarnation , of Jesus Chrst the Sonne of God ; and how he lay Nine Months as all the Children of Men , shut up in his Mothers Body or Womb : and how properly his Becoming Man , is . 1. MEn have had much disputing about Christs * becoming Man ; but very blindly and have made many Opinions concerning it : and so Men have beene turned about with Opinion , and have left and let the right becoming Man or Incarnation , lye still ; upon which , our Eternal Salvation , dependeth . 2. Of which , all the cause hath been , that Men have sought it in outward Wit or Understanding and Art : and Not at the right Mark Aim or Place . 3. If a Man were entered into Christs becoming Man or Incarnation , and were born of , or out of , God ; it would need no disputing : for the Spirit of God , openeth to every one , the becoming Man or Incarnation even in himself ; and without this there is no finding it . 4. For , how will we find , in this Worlds Reason , that , which is not in this World ; we find in the outward Reason scarce any Glimps thereof ; but in Gods Spirit , is the right finding . 5. The becoming Man or Incarnation , of Christ , is such a Mystery ; as which the Outward Reason knoweth nothing of ; for it is done in all the Three Principles : and cannot be searched out , unless a man know the first Man , in his Creation before the Fall. 6. For Adam was to generate the Second Man with the Character of the Holy Trinity , out of himselfe , in which the Name JESUS was Imaged or Incorporated . 7. But that could not be , and therefore must another Adam come , in whom it was possible : for Christ is the Virgin-like Image , with the Character of the Holy Trinity ; he is conceived in Gods Love , and generated in this world . 8. Adam had divine Substantiality , and his soul was out of the first Principle out of the Fathers property , and that should have with its Imagination inclined it selfe into the Fathers Heart , viz : into the Word and Spirit of Love and purity , and have eaten of the Substantiality of Love , and then it had reteined Gods Substance in the Word of Life in it selfe , and would have been impregnated with the power out of the Heart of God. 9. Whence then it should have Imagined out of it selfe into ●s substantiality and it selfe have impregnated its Substantiality , so that a whole similitude according to the first Image , would have Existed , through the Imagination and the yeelding up of the Soul into it : and be conceived in the power of the Substantiality . 10. But being this could not be done in Adam , because of the Ear●●liness which clave to him , therefore it was done in the Second Adam Christ ; who was in such a manner conceived through Gods Imagination and entering into the Image of the first Adam . 11. And it is known to us , that being the first Adam had fixed his Imagination in the Earthliness , he is become Earthly , and that done against the purpose of God , yet the purpose of God must stand . 12. For , here God set his purpose in Adams Child , and brought his Imagination into the perished Image , and Impregnated the same with his divine power , and Substantiality , and Converted the Souls will out of the Earthliness into God , so that thus Mary became Impregnated with such a Childe , as Adam should have been impregnated with . 13. Which selfe ability could not effect , but sunk down into sleepe , viz : into the Magia , where then the Woman was made out of Adam , which should not have been Made , but Adam should himselfe have impregnated in Venus's Matrix , and have generated Magically . 14. But seeing that might not be , therefore was Adam divided , and his own wil● of Great Might and power was broken in him , and shut up in Death . 15. And seeing he would not set his Imagination into the Spirit of God , therefore must his great Might and power in Death , hold still , and let the Spirit of God set his Imogination into it , and do with it what he will. 16. Therefore Gods Spirit awakened the Life to him out of that Death and became the Spirit of that Life , that , the Image and Similitude according to God , which was known from Eternity in Gods wisdom , might yet be generated and subsist . 17. For it stood before the time of the World , and from Eternity in the Virgin-Looking-Glass in the wisdom of God ; and that in two Forms . 18. Viz : according to the First Principle of the Father in the Fire ; and in the second Principle of the Sonne , in the Light ; and yet was onely Manifest in the Light ; and in the Fire as it were in a Magia , viz ; in a possibility . 19. As the Starry Heaven , modelleth to Man a figure in sleep in his Minde according to its ability or * possibility : so also hath the Image in the Center of the Fires Nature appeared altogether Invisibly . 20. But in the wisdom in the Looking-Glass of the Deity , it hath appeared as an Image , like a shadow , yet without Material Substance ; and yet hath been in the Essence of that Spirit . 21. Which if it had discerned it selfe in the Looking-Glass of the wisdome , it would have known and seen this Image , and would once have set its will thereinto , to bring it into Substantiality ; that God might have an Image or similitude in Substance ; where it might not need any more to see it selfe as in a Looking-Glass , but * find it selfe in Substance . 22. Therefore seeing , the first Image Imagined into the stern Might and power , and thereupon became Earthly and Dead , Gods Spirit brought its will and life into Death , and took to it selfe again the first Life , out of Death , that the first Life might stand in full obedience before it , and that it alone may be the Will and the Deed. 23. Thus , it is known to us , that God hath Entered into the halfe dead Image , understand into Mary , and even into that virgin-like form , which lay shut up in Death , wherein Adam should have become impregnated , and generated an Image of himselfe in the Virgin-like Chastity . 24. In this shut up Virgin-like half dead Matrix , is Gods Word or Heart , viz : the Center of the Holy Trinity , become a Humane Image , without hurt to his Substance . 25. And whereas the first living Virgin-like Matrix in Adam would not be obedient to God , yet now , when it was again awakened and raised out of Death , it became Obedient , and gave it selfe totally humbly and willingly into Gods will : and thus now the right Virgin-like Image became figured into the Obedience of God again . 26. For , the first will must remain in Death , which Imagined against Gods will , and a pure Obedient will became awakened which might remain in the heavenly Meekness , which would no more suffer the Image in the fire in the Fathers part , to flow up in it self , but would remain in one souce or quality . 27. Even as the Deity , bringeth its Life but into ONE onely source or quality , viz : into the Light , into the Holy Spirit ; and yet carrieth on his Dominion , over all the Three Principles . 28. Also we are to understand concerning Christs becoming Man or Incarnation , that , when Gods Spirit awakened again , the Virgin-like Life in Mary , which in the Earthly Essence , lay shut up in Dea●h and fierce wrath ; then that Life hence-forward turned it self onely into the ONE onely will , viz : into Gods Love , and gave it selfe up to the Spirit of God. 29. Thus that Life , became impregnated of a right virgin-like Image ; which should have been with Adam , but was not done . 30. For the one Imagination received the other , Gods Imagination , received the Imagination in Death , and brought it to Life again ; that Life Imagined again into God , and became Impregnated with God ▪ and became , out of the Deity and Humanity , ONE Person . 31. The Deity hung to the heavenly Substantiality , which hath ever been from Eternity , with the Kingdom Power and Glory , viz : the Kingdom of Paradise , and the Angelical World , viz : the Spirit and the Seaven forms in the Center of Nature : as in the Third Part or Book of the Threefold Life , is mentioned with all Circumstances . 32. And the Humanity hung to the Kingdom of this world , but when the will of the humanity gave it selfe up into the Deity , then this virgin-like Image in Christ Jesus , came to be onely a Guest in this world , and his Deity was a Lord over this World. 33. For thus it was to be in Adam , also , that * the lesser and impotent should be subject to the greater and Omnipotent . 34. But Adams will , went into the less and impotent : end therefore he became altogether impotent , and fell downe into sleep , and home again to the Creator . 35. But with Christ , this Image remained standing in the Divine Wisdome , and the Earthly source or quality hung to it in the Office and Manner of a Servant : but now no more as a Lord ; as it was over Adam , and Mary his Mother before the high blessing & opening of the Deity : but as a Servant : for this Image became now in Gods Spirit and Might , a Lord over the Third Principle of this World. Qustion . 36. Now saith Reason : How is it come to pass in this becoming Man or Incarnation ? Was then the Life so suddenly with the Point of Conception , become stirring , above the Naturall Course , so that that Part of Mary , viz : the Womans seed instantly lived ? Answer . 37. No : for it was an Essential seed , and became in its Natural Time , stirring , with Soul and Spirit , as all Adams Children . 38. But that part of the Deity , environed with divine Substantiallty and wisdome , liveth from Eternity to Eternity . 39. The Deity , went not to nor fro : what it was that it remained to be , and what it was not , that it came to be . 40. It gave it selfe with divine Substantiality , into the Essence and Substantiality of Mary ; and Maries Essence and Gods Essence , became one * Sonne . 41. But Maries Essences were Mortal , but Gods Essences , were Immortal . 42. Therefore must Maries Essences dye on the Cross , and go through Death into Life ; to which Gods Essences did help ; else it had been impossible . 43. Thus Gods Essence helped us , and still always helpeth us through Christ into Gods Essence and Life again . 44. Thus we konw the becoming Man or Incarnation of Christ , to be natural , as of all the Children , of Men ; for the heavenly divine Subsstantiality , hath given it selfe , with its Life into the Earthly halfe dead subtantiality . 45. The Lord , gave himselfe to be under the Servant , that the Servant might become living , and is in like manner , in Nine Moneths , become a perfect Man , and also continueth a True God , and is also after the Manner and way of all Adams Children , become born into this World , through that very way and passage , as all Men are . 46. And that therefore , Not that he needed it , he could have been born Magically , but he would not , nor should not ; for he was to heal our impure Birth or Geniture , and Entrance into this Life . 47. He should enter into our Entrance into this World , and introduce us out of this World , into Gods Entrance , and bring us out of the Earthly source or quality . 48. For , if he had been generated or born Magically after a divine Manner , then he had not been Naturally in this World ; for the heavenly Substantiality must have swallowed up the Earthly source or quality ; and then he had not been † like us . 49. How then would he have suffered Death ; have entred into Death , and destroyed it ? but therefore it was not so . 50. He is truely and really the Womans Seed and is entered into this World the Natural way like all Men , but yet also is gone forth through death , the divine way , of the divine Might and Substantiality . 51. He is a divine living Substantiality , which subsisted in Death , and destroyed and despised death , and brought the halfe dead humanity through Death into Eternal Life . 52. For , the Earthly part , which he took to himselfe out of his Mother Mary , that is , to or upon the divine Substance ; dyed away on the Cross from the Earthly source or quality . 53. Thus was the Soul , in the Subantiality of God , and as a victorious Conquering Prince , * went into the Hell of Devils , that is into Gods Anger , and quenched it with Gods love and Meekness of the divine Love-suhstantiality . 54. For , the Love-fire came into the Anger-Fire - , and drowned the Anger , wherein the Devill would be God. 55. Thus was the Devil taken captive * with the darkness , and lost his Dominion ; for the sting and the Sword of the Cherubine the staying Angel , was here destroyed . 56. And this was the Cause that God became Man , viz : that he might introduce us , out of Death , into the Eternal Life , and quench the Anger which burned in Us , with the Love. 57. For , you must understand us aright : how Gods Anger became quenched , not with the Mortal Bloud of Christ which he shed , upon which the Jews despised him . 58. But with the Bloud of the Eternall Life , out of Gods substance , which was immortal , which had in it the fountain of the Water of Eternall Life , that became shed upon the Crosse with and under the outward Bloud , and when , the outward fell to the Earth , then fell the Heavenly with it , but yet it was immortal . 59. Thus * the Earth received Christs Bloud , whence it Trembled and Quaked , for the fierce wrath of God in it became now overcome , and the living Bloud came into it which was come out of Gods Substantiality , from Heaven . 60. That † Opened the Graves of the Saints , and Opened Death , and made a Path through Death , * so that Death was made a shew of in Tiumph . 61. For , when Christs Body arose from Death , then he bare Death as a Spectacle or shew on his Body , for its Might was broken or destroyed . The Eleventh Chapter . Of the Benefit , and what Profit , the Becoming Man or Incarnation , and Geniture or Birth of Jesus Christ the Sonne of God , is , to us poor Children of Eve. The Most rich lovely Gate of all . 1. WE poor Children of Eve , were all Dead in Adam ; and though we did as it were Live , yet we lived onely to this World , and Death waited for us , and continually devoured One after another ; and there were no remedy for us , if God had not Generated us again out of his Substance . 2. We should not in Eternity as to the Body , have returned again , but our Soul would have Eternally continued in Gods Anger source or quality , with all Devils . 3. But the Becoming Man or Incarnation of Jesus Christ , is become a powerful Substance or Matter to us , for , for our sakes is God become Man , that he might bring our humanity out of Death into himself again , and redeem or release our Soule out of the fire of Gods Anger . 4. For , the Soul in it selfe , is a Fire-source or quality , and containeth in it selfe the First Principle the harsh astringency , which in it self laboureth onely * to the Fire . 5. But if the Love and Meekness of God , become withdrawn from this Souls Birth or Geniture , or become infected with a total stern Matter , then it continueth a source or quality in the Darkness , a totall stern roughness , devouring it selfe , and yet also in the hunger of the will , alwaies thus generating it self again . 9. For , a thing that hath no beginning nor Ground , that hath also no End , but it selfe is its Ground , it generateth it Selfe . 7. And yet we will not say , that the Soul hath no Beginning ; it hath a Beginning , but onely according to the Creature , not according to the Essence , its Essence is from Eternity . 8. For , the divine Fiat , hath comprised it in the Center of the Eternal Nature , and brought it into a substantial Substance ; moreover with the whole Cross , with the Character of the Holy Trinity ; as a Similitude of the Threefold Spirit of the Deity , wherein God dwelleth ; now whether it be done in Love or Anger , that is in Light or Fire ; for in which of them soever it Imagineth , of that it becometh impregnated ; for it is a Magick Spirit , a source or quality in it selfe . 9. Thus it is the Center of the Eternity , a fire of the Deity in the Father , yet not in the Fathers Liberty , but in the Eternall Nature . 10. It is not † come before the Substance , but in the Substance . 11. But Gods Liberty is * without or beyond the Substance , but dwelleth in the Substance : for in the substance God becometh Manifest . 12. And there would be No God without the Substance ; but an Eternal stilness , without source or quality . 13. But in the source or quality the Fire becometh generated , and out of the Fire , the Light , where then two Substances fever themselves , and drive on a Twofold source or quality ; viz : a fierce wrathful hungry thirsty one , in the Fire , and a Meek lovely yeelding giving oue , in the Light. 14. For , the Light giveth , and the Fire taketh away ; the Light giueth Meekness , and out of the Meekness , Substantiality , that is the Fires food , or else it were a dark fierce wrathfull hunger in it self . 15. As indeed a Spirit is , if it have not the substance of the Light ; like a loathsome poyson . 16. But if it attaineth substance of Meekness , then it attracteth that in it selfe , and dwelleth therein , and useth it for food and also for the Body ; for it affecteth or infecteth it selfe therewith , and impregnateth it selfe ; for its substance is its satiating or fulfilling , and thus the hunger becometh stilled . 17. We are to conceive of the humane Soul thus ; it was taken out of the Center of Nature , not out of the * Looking Glass of the Eternal , as viz : out of the source or quality of this world , but out of the Eternal Essence of the Spirit , or out of the first Principle of the Fathers property as to , or according to Nature . 18. Not from Substance or from somewhat , but the Spirit of the Deity breathed into it , the Life , understand , the Image , into Adams selfe , out of all the Three Principles : It hath breathed into him , the Center of Nature , as viz : the fire source or quality , to Life . 19. Also the Meekness of the Love , out of the substance of the Deity , as the second Principle with divine heavenly Subantiality . 20. As also the Spirit of this World , as the Loaking-Glass or pretotype or prefiguration of Gods wisdom , with the Wonders . 21. But now the Spirit of this World is by the Devils kindling and poyson , which he hath darted thereinto , become perished , for the Devil dwelleth in this world , and is a continual infecter of the outward Nature and property : though in the fierce wrath onely , viz : in the harsh astringent desire , he is Mighty powerful . 22. But he putteth his Imagination with his false Tincture , also into the Love , and poysoneth the Souls best Jewel : and hath infected Adams soul , with his Imagination , with his Evil hunger-spirit , so that Adams soul lusted after the Earthly source or quality , from which Lust it became impregnated with the Earthly source or quality ; so that the Outward Kingdom became introduced into the Inward , whence the Light of the first Principle Extinguished ; and his divine Substantiality , wherein he should live Eternally , became shut up in the Earthly Death . 23. Thus , for this Image and also Soule , there was no remedy more , unless then the Deity did move it self according to the second Principle , viz : according to the Light of Life in it ; and did kindle the substantiality which was shut up in Death , again with the Love Glance : which was done in the becoming Man , or Incarnation , of Christ . 24. And this is the Greatest Wonder that God hath wrought ; in that he hath moved himself with the Center of the Holy Trinity in the Womans Seed . 25. For Gods Heart would not reveal or Manifest it selfe in the Fire , as viz. in the Mans Tincture , but in the Spirits Tincture , viz : in Venus , in the Love of the Life , that the Fire in the Mans Tincture might be apprehended with the Meekness and Love of God. 26. For , the Eternal Life should and must spring again out of the shut up Death ; For , here hath the Root Jesse , and * the true Rod of Aaran , budded , and boarn fair fruit . 27. For in Adam the Paradise was shut up in Death , when he became Earthly ; but in Christ that springeth again out of Death . 28. From Adam we have all inherited Death , but from Christ we inherit the Eternal Life . 29. Christ is that virgin-like Image , which Adam should have Generated out of himselfe , with both the Tinctures . 30. But being he could not , therefore he was divided , and so it must be done through Two Bodies † till Shiloh came , that is the Sonne of the Virgin , which became generated out of God and Man. 31. He is the Breaker through : of which the Prophets spake , saying , * He shooteth up like a Plant or sprout , he sprouteth as a Juniper Tree , in Gods substance . 32. He hath , with his entrance into the humane halfe dead Essence broken or destroyed death , for he sprouted at once both in the humane and divine Essence . 33. He brought to us , along with him in our Humanity , the virgin-like Chastity , of the wisdome of God , he environed our souls Essence with heavenly substantiality . 34. He was the Champion or Saviour in the Battel , where the two Kingdoms lay together in strife , viz : Gods Anger and Gods Love ; he gave himselfe willingly up into the Anger , and quenched it with his Love , understand , in the humane Essence . 35. He came out of God into this world , and assumed our Soul into himselfe , that he might introduce us out of the Earthliness of this world , again in himselfe into God. 36. He generated us again a new in himselfe , that we might be capable to live in God. 37. Out † of his will begat he or generated he us , that we should put our will into him , and then he bringeth us in himselfe to the Father , into our Native Country , again : viz : into Paradise out of which Adam went forth . 38. He is become our Fountain , his water springeth up in us : he is our Spring , and we are Drops in him , he is become the fulness of our substantiality , that we in him may live in God. 39. For , God is become Man , he hath introduced his abyssal immensurable substance into the Humanity ; his Substance which filleth the Heaven that he manifested in the Humanity . 40. Thus , the Humane Substance and Gods substance are become one substance , one fulness of God ; our substance is his moving in his Heaven . 51. We are his Children , his Wonder , his moving in his abyssal Body . 42. He is Father , and we his Children in him : we dwell in him and he in Us ; we are his Instrument , wherewith he seeketh and maketh what he will. 43 He is the Fire , and also the Light , together with all substance , or every thing . He is hidden , and the Work maketh him Manifest . 44. Thus we know that God is a Spirit ; and his Eternal Will is Magicall that is desirous ; he alwayes maketh substance out of Nothing , ond that in a twofold source , viz : according to the Fire and Light. 45. Out of the fire , cometh fierce wrath , climing up , Pride , willing not to unite it selfe with the Light ; but a fierce wrathful Eager Earnest will , according to which he is not called God , but a fierce wrathful consuming Fire . 46. This Fire also becometh not manifest in the pure Deity , for the Light hath swallowed up the Fire into it self , and giveth to the Fire its Love , its substantiality , its water , so that in Gods substance there is onely Love , Joy , and a pleasant habitation , and no fire , known . 47. But the Fire is onely a Cause of the desirous Will and of the Love , as also of the Light and of the Majesty , else there would be no substance : As it hath been largely expounded in the former writings . 48. And now it is known to Us , wherein our New Regeneration standeth , even while we are yet in this world , covered with the Earthly Tent or Tabernacle , and are fallen home to the Earthly life , viz : meerly , in the Imagination , that wee with our will enter into Gods will , and wholly unite and give up our selves into Him , which is called Faith , or , Beleeving . 49. For Word Faith , or , Glauden , Believing , is not Historical , but it is a receiving out of Gods Substance , to Eat of Gods Substance , to introduce Gods substance with the Imagination into the Souls Fire , to still its hunger therewith , and so to put on the Substance of God. 50. Not as a Garment , but as a Body of the Soul ; the Soul must have Gods Substance in its Fire , it must Eat the Bread of God , if it will be a Child . 51. Thus also it becometh New born in Gods Spirit and Substance , which Spirit it transplanteth out of the soyl of the fierce wrath and Anger , into the soyl of Love , Meekness , and humility of God , and blossometh forth with a new blossom in Gods soyl or field . 52 And that blossome which groweth in Gods Love , is the right true Image of the Deity , which God desired when he Created Adam to or in his likeness , that now hath Gods and Mans Sonne , Regenerated , to us , again . 53. For his Regeneration out of God and out of our Substance , is our Regeneration ; his power , Life , and Spirit , is all ours . 54. And we need do no more to it , but that we onely and meerly , enter with our will-Spirit , through him into Gods substance , and so our Will becometh generated in Gods will , and receiveth divine power and substance . 55. Not strange substance , but our first , with which we with Adam entered into Death : and that awakeneth and raiseth up again to us , the first born out of the Dead , which is Christus , Christ . 56. He is God , but yet is generated or born out of us , that he might make us living from or out of the Death . 57. Not any strange Life which we have not had in this World , but our own Life for Gods purpose must stand . 58. The fait blossome and Image , must grow out of the Corrupted soyl , and not onely so , but also out of the pure Soyl. 59. We must be generated or Born of or out of the Virgin , not out of the Man of the Anger , out of the Fires Tincture , but out of the Lights Tincture . 60. We put on the Virgin of Christ , with our giving up our selves thereinto . 61. We herewith become the Virgin of Modesty and Chastity and purity in Ternario Sancto , in the holy Ternary , in the Angelical world ; a Looking-Glass of the Holy Trinity , whetein God beholdeth himselfe , and which he hath taken to him for his Spouse . 62. He is our Husband or Man , to whom we in Christ have been betrothed Maried and incorporated . 63. And We , are now , Mary , in the Covenant of Grace out of which God and Man become generated or born . 64. Mary , was the first in the high blessing , for in her was the Mark at which the Covenant aimed or pointed . 65. She was known in God in the highly precious Name JESU , before the foundation of the World was laid . 66. Not that she brought the Life out of Death , but that God , in her , would bring the Life out of Death : and therefore she became highly blessed ; and the pure virgin Modesty was put on , to her . 67. And out of that Virginity , out of which Christ became Generated or born , we all must be generated or Born ; for we must become † Virgins , and follow after the Lamb of God , else we shall not see God : For , Christ saith , * Ye must be generated or born anew , if ye will see the Kingdom of God , through water and the holy Spirit . 68. The water is the Virginity , for the Virgin bringeth the Lights and Waters Tincture , viz : Love and Meekness . 69. And the Spirit , out of which we must become generated or Born , is that which gave it selfe into the Womans seed with the Moving of the Deity , which brake or destroyed Death , which out of the water bringeth forth a Light-flaming Blossome , wherein he is the spirit and life of the blossome . 70. Not according to the Fire-source or quality of the fierce wrath , but according to the Quality of the Light in the Meekness and humility , The Twlefth Chapter . Of the Pure Virginity : How we poor Children of Eve must be conceived out of the pure Virgin-like Modesty or Chastity in the Becoming Man or Incarnation of Christ , and be new born in God ; else we shall not see God. 1. WE poor Children of Eve , finde in us , no pure virgin-like thoughts : for Mother Eve , which was a Woman , hath made us all Feminine and Masculine . 2. We are in Adam and Eve all become Men and Women ; except we enter into the heavenly virginity , with our desiring Will , in which God hath generated us out of Christ to be Virgins again . 3. Not according to the Earthly Life in which there is no Modesty , Chastity , and purity , but according to the Life of the Heavenly Virgin , in which Christ became a Man ; and which with the Over-shadowing of the Holy Ghost , became put on to Mary , which is without ground limit and End ; which every where standeth before the Deity ; which is a Looking-Giass and representation or * express Image of the Deity . 4. Into this Virgin , wherein the Holy Tinity dwelleth , wherein we were discerned or discovered before the times of the world by the Spirit of God , and were know in the Name of JESU , we must Enter with our Will-Spirit . 5. For , our true Image , in which we are the similitude of God , is with Adam and Eve extinguished to Us , and become Earthly . 6. Which is done through Lust or Imagination ; and so Gods clear Countenance became covered ; for we lost the heavenly Modesty or Chastity . 7. But seeing God , for us , hath , out of his favour and Love , opened his clear countenance towards us again in the becoming Man , or Incarnation , of Christ : and so now it lyeth in this ; that as we in Adam have imagined into the earthly longing , whence we are becom Earthly , so we now set our desiring will in the havenly Virgin , and bring our longing thereinto , and then our Image goeth out from the Earthly Woman ; and conceiveth the virgin-like Essence and property , wherein God dwelleth , wherein the souls Image may attain the Countenance of God again . 8. Outward Reason saith , how may that come to pass ? that we might be born again out of the Virgin , out of which Christ was born ? It understandeth solely Mary : but we understand , not the Mary which is a creaturely Virgin. 9. For as we also , in the immaterial Virgin-like modesty or chastity , became Creaturely Virgins , so if we enter into the becoming Man or Incarnation of Christ ; not according to the outward Life in the four Elements , but according to the Inward in the One Element , where the Fire of God swalloweth up the four Elements into it self ; and yet in his Light , viz : in the second Principle , wherein , the outward Man and Woman must go through death , in Christs resurrection , as a virgin in the one Element , wherein all the four lye hidden ; we then grow forth and spring in the Right vi●gin-like wisedome of God. 10. We must dye away from the Man and the Woman , and Crucifie the Corrupt Adam : he must die with Christ and be cast into the Fathers Anger . 11. That swalloweth up the Earthly Man & the Earthly Woman , and giveth to the soul , out of the becoming Man or Incarnation of Chr●st , a virgin-like Image , wherein the Man and the Woman is but one only Image , with one only Love. 12. Now the Man sets his Love in or upon the Woman , and the Woman in or upon the Man ; but if both the loves be turned into one , there is then no desire of Co-mixture more in the one onely Image , but the Image loveth it selfe . 13. But now the Image , in the beginning was Created in the virgin-like wisedome of God , viz : out of the divine substantiality . 14. And now because the substance was become Earthly and fallen into death , therefore the Word which became Man awakened and raised it up again ; and so the Earthly source or quality remaineth with death in the Anger , and the raised remaineth in the word of life , in the virgin-like Modesty or chastity . 15. And so we bear here in this World a two fold Man in one Person , viz : a virgin-like Image born out of the becoming Man or Incarnation of Christ ; and an Earthly Image Masculine and Feminine , shut up in Death and in the Anger of God. 16. The Earthly must bear the Cross , and suffer it selfe to be scorned persecuted and afflicted in the Anger , and becometh at length given to Death ; and then the Anger swalloweth it up into the sourcive qualifycating fire of God. 17. And so if the word of Life , which in Mary , became Man , is together in the Earthly Image , then , Christ , who wrought the word of Life out of God , riseth up from Death , and bringeth the Essence of the sourcive or Qualificating fire , understand the humane Essence ; out , forth from Death . 18. For he is arisen out from Death , and liveth in God , and his life is become our Life , and his death our Death , we are buried in his death , and sprout forth , in his resurrection and victory , in his Life . 19. But understand the meaning right . Adam was the virgin-like Image : he had peculiar Love of his own : for the Spirit of God had breathed it into him : for what other can the Spirit of God breath out of it self , then what it selfe is . 20. But now , that , is All ; and yet all sources or qualities , are not called God ; but in all sources or qualities there is but one onely Spirit , which is God ; viz : according to the second principle in the Light ; yet there is no Light without Fire . 21. But in the fire , he is not the love-Spirit , or Holy Ghost ; but the fierce wrath of Nature and a cause of the Holy Spirit ; an Anger and a Consuming fire . 22. For in Fire , is the Spirit of Nature , Free ; and yet the Essentiall fire also giveth or affordeth , Nature , and is it selfe , Nature . 23. And yet we understand , but one holy Spirit , in the Light ; though indeed all is but one substance ; yet we understand , that the Matter , which is generated out of the Meekness of the Light , is as it were impetent and obscure ; which the fire draweth and swalloweth up into it selfe . 24. But giveth forth out of the Material source or quality out of the fire , a mighty potent Spirit , which is free from the Matter , and also from the fire ; and though the fire reteineth it : yet it apprehendeth not its source or quality . 25. As we see , that the Light dwelleth in the Fire , and yet hath not the source or quality of the Fire , but a Meek love-source or quality ; which also , would not be , if the Matter were not dead and consumed in the Fire . 26. Thus we consider and conceive of the first Adam ; he was contrived or * Imagined out of the Lights Essence and substantiality , but being he was to go into a Creature and was to be a total or entire Similitude of God , according to all substances , according to all the Three Principles , therefore he became also apprehended with the word Fiat in all substances of all the Three Principles , and was brought into a Creature . 27. Now certainly , all the three Principles were free in Him , and stood one in another , each in its Order , and so he was a right totall or entire similitude , of God , according to and out of the substance of all substances . 18. But we are to know and observe ; How the Third Principle , viz : the source or quality of this world in the kindling of Lucifer , became totally fierce wrathful thirsty and base or Evill ; and instantly , in Adam thirsted after the Second Principle , viz : after the heavenly Matter , whence the Longing in Adam Existed ; for the source or quality of the pure Love out of the Holy Spirit had * refused that . 29. But when the Love entered into the Earthly source or quality to satisfie it , in its kindled thirst ; then the pure Material love conceived or received the desirous Earthly perished Cortupt Longing . 30. And then the second Principle Extinguished , not as a Death , as that it were become a Nothing , but it became caprivated in the fierce wrathful thirst . 31. Now then seeing God is a Light , the pure Love-source or quality stood as shut up in Death without the Light of God. 32. And now the Image was perished and captivated in the fierce wrath of God , and the Own selfe-love lost its might and strength , for it was shut up in the perished corrupt Earthliness , and loved Earthlness . 33. Thus a Woman or Wife must be made out of this Image , and the Two Tinctures viz : the fires Essence , and the Matrixes watery Essence , must be parted , viz : into a Man and a Woman . 34. Whereas yet the Love thus became moving in a twofold source or quality , and so one Tincture loved and desired the other , and mingled together , whence the Generation was to be propagated and maintained . 35. But now this Generation of Men , thus in the Earthly source or quality , could not know or see God , for the pure Immaculate Love was shut up in the Earthly thirsty source or quality , and was shut up and captivated in the fierce wrath of the Eternal Nature , which Lucifer had kindled : for the fierce wrath had attracted the love with the Earthliness into it self . 36. That now in the captivated love , stood the virgin-like Mcdesty or Chastity of the wisdome of God ; which to Adam , was with the second Principle , with the heavenly substantiality ; together incorporated to his body , and much more the Spirit of the Meek substantiality , through the breathing in of the Holy Spirit ; which was breathed into Adam . 37. And so now ther was no Remedy , unless the Deity awakened it selfe , in the divine Virgin , according to the second Principle , in the virginity which was shut up in Death ; and that another Image , came to be out of the First . 38. Thus it is sufficiently known and understood by us ; that the first Image must be given to the fierce wrath , wherewith it might quench its thirst : and must go into Consumption , as into the Essential fire ; whereas yet the Essence dieth not , nor consumeth . 39. For which cause , God hath appointed a Day , wherein he will being the Essence of the Old and first Adam , through the fire , that it might be delivered or loosed from the vanity viz : form the Longing of the Devil , and of the Anger of the Eternal Nature . 40. And we understand further , that God hath again borught into US , the life of his Eternal substance , when he moved himselfe , with his own heart and Word , or power of the divine Life in the virginity which was shut up in Death , viz : in the true pure Love ; and kindled that again ; and introduced his heavenly substantiality , with the pure Virginity into the virginity which was shut up in Death ; and hath , out of the heavenly , and out of the Virginity that was shut up in Death and Anger , generated a New Image . 41. And then Thirdly we understand ; that this New Image , must , through Death and the fierce wrath of the fire , be introuduced again into the heavenly divine substantialit , in Ternarium Sanctum , into the Holy Ternary . 42. For , the Earthly longing which the Devil had possessed , must remain in the Fire , and was given to the Devil for food ; therein he Adams virginity , and introduced it out of Death through Gods fire , into the divine source or quality . 51. Christ , is become Adam , not the divided ; but the virgin-like Adam , which , Adam was , before his sleepe . 52. He hath introduced , the perished-corrupted , in Death , into Gods fire , and hath brought forth the pure virgin-like , out of Death through the fire : whose Sonne thou art , if thou dost not remain lying in Death , as rotten wood which cannot qualifie or operate , which in the fire giveth no Essence , but becometh Dark or black Synder or Ashes . Question . 53. Now saith Reason ; how cometh it then , seeing I am Christs Member and Gods Childe , that I do not find nor feel him . Answer . 54. Here indeed sticketh the Matter , deare defiled piece of Wood , smell into thy bolome , what is it thou stinkest of ? Even of Hellish Lust and Longing , viz : of Hellish voluptuous pleasure , Covetousness , honour and power . 55. Hearken , these are the Devils Garment ; pluck off the Hide or skin , and cast it away , put thy desire into Christs Life , Spirit , flesh , and bloud ; Imagine thereinto , as thou hast Imagined into the Earthly Longing ; and so thou wilt put on Christ , in thy Body ; and in thy flesh and blond , thou wilt become Christ ; his becoming Man or Incarnation will instantly unite it self in thee , and thou wilt become born or generated in Christ . 56. For , the Deity or the Word , which moved it selfe in Mary and became Man , that became Man also in like manner , in all Men that had dyed from Adam , to that time ; who had given up and Commended their Spirits into God , or into the Promised Messiah . 57. And it passed upon all those which were yet to be born out of the Corrupted perished Adam , who would but suffer that word to awaken them or arise in them : for , the first Man , comprehendeth also the last . 58. Adam is the stock , we all are his branches , but Christ is become our sap virtue and life . 59. Now if a branch on the Tree withereth , what can the virtue , and the sap of the Tree do to it : It giveth its virtue to all brances why then doth not the branceh draw the sap and virtue into it . 60. The fault is , that Man draweth devillish virtue or power and Essence or sap , instead of divine Essence , into himselfe , and letteth the Devil seduce him into Earthly desires longing and lust . 61. For , the Devil knoweth the Branch , which in the Country that was his , is grown up to him , and still groweth : and therefore , as he was a Murtheter and lyer at the beginning , so he is still , and infecteth or poysoneth Men. 62. Being he knoweth , that they are fallen to the outward Dominion of the Starres into his Magick Longing ; therefore he is a Continual poysoner of the * Complexion ; and where he smelleth but a Crum that serveth his turn , that he alwaies setteth before Man ; and if a Man Imagineth into it , he will suddenly infect him . 63. Therefore it is said : ‖ Watch , pray , be sober , lead a Temperare life : for the Devil your Adversary , goeth about as a roaring Lyon ; and seeketh whom he may devour . 64. Seek not so , after Convetousness , riches , Money , Goods , Might , and honour ; for we are , in Christ , not of this world . 65. For therefore Christ * went to the Father , viz : into the Divine substance , that we should , with our hearts , Minds , thoughts and wills , follow after him : and so * he will be with us all the dayes to the End of the World ; but not in the source or quality of this World. 66. We should press forth out of the source or quality of this world our from the Earthly Man , and give up our wills into his will , and Introduce our Imagination and Longing in to him : and so , we , in his virginity which he hath stirred up again in us , become impregnated , and Conceive the Word ; which maketh it selfe stirring in him ; in our virginity shut up in Death ; and become born in Christ in our selves . 67. For as death through Adam pressed upon us all , so the word of Life out of or from Christ presseth upon us all . 68. For , the Moving of the Deity in the becoming Man or Incarnation of Christ , hath continued moveable , and standeth open to all M●n , the failing is onely in the Entering in , that Man suffereth the Devil to detein him . 69. Christ need not first depart from his Place , and Enter into us , when we become new born in Him : for , the divine Substance , wherein he became born or generated , hath in all places and Cornors the second Principle in it ; and where a Man may say , there is God Present , there a Man may say , The Becoming Man or Incarnation of Christ is present also ; for it became opened in Mary , and so qualifieth or operateth backward again even into Adam , and forward even into the Lift man. 70. Now saith Reason : † Faith alone attaineth it ; very right : In the right Faith the Impregnation proceedeth . 71. For , Faith is Spirit , and desireth Substance , and that substance is nevertheless in all Men , and that which is wanting , is , that it apprehend the Spirit of Faith. 72. And if it be come apprehended , then the fair Lilly blossometh out of it : not onely a Spirit , but the Virgin-like Image , becometh generated or born out of Death into Life . 73. The Rod of Aaron , which is dry ; sprouteth forth out of the dry death , and taketh its body out of Death ; the fair New virgin-like life , out of the halfe dead virginity . 74. And this , the dry Rod of Aaron signified ; as also Old Zachary ; also Abraham with his old Sarah ; who according to the outward world were all as it were dead , and no more fruitful . 75. But the Promise in the New Regeneration must do it , the Life must sprout out of Death . 76. The Old Adam which became Earthly must not be Lord ; Nor Esau the first born , to whom formerly the Inheritance had belonged if Adam had continued standing ; But the second Adam , Christ , who sprouted forth through death out of the first , must remain Lord. 77. Not the Man or the Woman , shall possess the Kingdom of God , but the Virgin , which becometh generated or born out of the Mans and Womans Death , must be Queen of Heaven . 78. One onely Generation or sex , not two ; one onely Tree , not Many : Christ was the stock , being he was the root of the New Body which sprouteth out of Death , which brought forth the dead virgin again as a fair branch out of Death . 79. And we all are his sprouts and stand all upon one stock , which is Christ . 80. Thus we are Christs Sprouts , his branches , his children , and God is the Father of as all , and also of Christ , * In him we live and Move and are . 81. We bear Christs Flesh and bloud in us , if we do but come to the New Birth , for we become regenerated in Christs Spirit . 82. That in Mary ; became a living Man in the dead humanity , without the touching of a Man , and that also becometh a Man in our selves , in our dead virginity . 83. And henceforward that which is wanting is this , that we cast the Old Adam viz : the Husk ; into Death , that the Earthly lifes quality or source may depart from us , and so we go forth from the Devil , out of his Country . 84. And not alone this ; for , the Old Adam must not be so totally cast away , but the Huske onely , viz : the Shell wherein the Seed or Kernel lyeth . 85. Out of the Old Essence must the New Man in Gods blessing sprout forth , as the blade out of the Grain , or Corn , as Christ teacheth us . 86. * Therefore must the Essence be injected into Gods Anger , must be persecuted , afflicted , plagued , scorned , and lye under the Cross : for the New Man must sprout forth out of God anger fire , he must be Tryed in the Fire . 87. We were fallen home to the Anger 's Essence ; but the Love of God set it selfe in the Anger , and quenched the Anger with the Love in the blood of the Heavenly substantiality in the Death of Christ . 88. Thus the Anger reteined the Husk , viz : the perished corrupt Man , understand the Earthly source or quality ; and the Love reteined the New Man. 89. Therefore can no Man besides , shed heavenly Bloud , the Earthly Mortal Bloud onely ; for , Christ , who was conceived without Man and Woman , he onely could do it ; for , in his heavenly substantiality there was no Earthly Blood. 90. But yet he did shed his heavenly bloud under or among the Earthly , that he might deliver us poor Earthly Men from the fierce wrath . 91. For , his heavenly bloud must in its bloud shedding mix it selfe together with the Earthly , that the Turba in the Earthliness in us , which held us captive , might be drowned ; and that the Anger might be quenched with the love of the Heavenly bloud . 92. He gave his life for us , into Death , he went for us , into Hell , into the source or quality of the Fathers Fire ; and out of Hell again into God ; that he might break or destroy Death , and drown the Anger , and make way for us . 93. Therefore now the whole matter depends on this that we follow afte● him , he hath indeed broken and destroyed death , and quenched the Anger ; yet if we will be conformable to his Image , then we must follow him into his Death , * take his , Cross upon us , suffer persecution , be scorned , despised and slain . 24. For , the Old Husk belongeth to the Anger of God , it must be purged . 95. For , it is not the Old Man , that must live in us , but the New : the old is to be given up to the Anger , for , the New Man blossometh up out of the Anger , as the Light shineth out of the Fire . 96. Thus the Old Adam must be Wood or Fewel for the Fire ; that the New may sprout forth in the Light of the Fire ; for it must subsist in the Fire . 97. That is not Eternal , which cannot subsist in the Fire , and which ariseth not out of the Fire . 98. Our Soul is out of Gods Fire , and the Body out of the Lights Fire . 99. But , understand alwayes , by the Body , an inanimate substantiality , which is no Spirit , but an Essential Fire . 100. The † Spirit is much higher ; for its Original is the fire of the fierce wrath of the fierce wrathful source or quality , and its right life , or Body , which it hath in it self , is the Light of the Meekness ; that dwelleth in the Fire , and giveth to the Fire its meek sustenance or body , else the Fire would not subsist ; it will have sowewhat to Consume . 101. For , God the Father saith also ; I am an angry zealous jealous or fierce wrathful God , a Consuming fire ; and yet calleth himselfe also , * a merciful loving God , according to his Light , according to his Hertz , and therefore he saith ; Barm-hertz-ig . Heart , Warm-heart-ed : or Merciful . 102. For , in the Light the water of Eternal Life becometh Generated ; which quencheth the fire and the fierce anger of the Father . The Thirteenth Chapter . Of the twofold Man , viz. of ohe Old and New Adam , as of two sorts of of Men ; How the Old and Evil behaveth it selfe towards the New : What Religion Faith and Life each of them leadeth , and what each of them understandeth . 1. ●ALl whatsoever , concerning Christ , is in the Old Adam taught , written , preached , or Spoken , he it from Art or how it will , it is out of or from Death , and hath neither understanding nor Life , for the Old Adam without Christ is dead . 2. It must be the New , which becometh generated out of the Virgin , that must do it ; that onely understandeth the Word of Regeneration , and , * entereth into the sheepfold at the Doore of Christ . 3. The Old Adam will climbe up into it through Art and searching or Speculation ; it supposeth Christ may sufficiently be apprehended in the Letter ; he who hath learned Arts and Languages , and hath read much , is called and Instituted by Christ to Teach ; the Spirit of God must Speak through his Preaching , though , likely , he is but the perished Corrupt Old Adam onely . 4. But Christ saith ; † They are Theeves and Murderers , and come onely to Robbe and steal : he who goeth not in at the door of the sheepfold , but climeth up some other way , he is a Thiefe and a Murderer . 5. Further he saith ; * I am the door to the sheep , he that entereth in through me , shall find Pasture , and the sheep will follow him : * for whosoever is not with me is against me . 6. A Teacher should and must be generated from or born of Christ , or else he is a Thief and a Murderer ; and standeth there to Preach onely for a † Belly full ; he doth it for Money and honour sake ; he teatheth his own Word , not Gods word . 7. But if he be Regenerated out of Christ , then he teacheth Christs word ; for he standeth in the Tree of Christ , and giveth his Sound out of the Tree of Christ wherein he standeth . 8. Threfore it is , that there is so much strife and Opposition upon Earth , because Men † heape up Teachers to themselves , according as their Ears do Itch , after what the Old Evil Adam pleaseth to Hear , after what serveth to his climing up and fleshly pleasure and voluptuousness , what serveth to his Might and Pomp. 9. O ye Devill 's Teachers , how will you subsist before the Anger of God. 10. Why do you Teach , when you * are not sent from God ? ye are sent from Babel , from the Great Whore , from the Mother of the Great Woredoms upon Earth , ye are not born of the Virgin , but of the perfidious Adulterous Woman . 11. For ye not onely ‖ Teach humane Traditions , and fictions ; but ye also persecute the Teachers that are sent ; which are borne of Christ . 12. Ye strive about Religion ; and yet there is no strife at all in Religion : * There are manifold Gifts , yet it is but one Spirit that speaketh . 13. As a Tree hath many Branches ; and the fruit many severall Forms , and one doth not look altogether like another ; also as the Earth beareth manifold hearbs and blossoms , and the Earth is the onely Mother to them ; thus it is also with those who speak , out of or from Gods Spirit . 14. Every one speaketh out of the Wonders of his Gifts , yet their Tree and soyl upon which they stand , is Christ , in God. 15. And ye Spirit - Binders , will not endure that , ye will stop the Mouth of your Christ , whom yet your selves Teach with your Earthly Tongue ; unknown ; from the Pulpit ; and binde him to your Lawes . 16. O! alass ! the true Church of Christ hath no Law : Christ is the Temple or Chruch into which we must Enter . 17. The Heaps of stone , make none , New Men ; but the Temple , Christ , wherein Gods Spirit teacheth ; thae awakeneth and raiseth up the half dead Image that it beginneth to sprout forth . 18. They avail all alike : God asketh not after Art , not fine eloquent Expessions : but whosoever cometh to him , he will not thrust him away or reject him . 19. † Christ is come into this world , to call and save poor sinners . And Isaiah saith : † Who is so simple as my Servant . 20. Therefore the Wit and wisdome of this World doth it not , it maketh onely Pride and Pust up Reason , it will out aloft , and willeth to rule and domineer . 21. But Christ saith , † He that Ieaveth not House , and Land , Goods , Money , Wife , and Childe , for my Names sake , is not worthy of me . All whatsoever is in this world , must not be so loved as the dear highly precious Name JESUS . 22. For all whatsoever this World hath , is Earthly ; but the Name JESUS heavenly ; and out of the Name JESUS we must become Regenerated out of the Virgin. 23. Therefore the Child of the Virgin standeth against the Old Adam , he presents or sheweth forth himself , with or by desires of Temporal pleasures and Voluptuousness , honour , power , might and Authority , and is a fierce wrathful Dragon , which onely willeth to devour , as the Revelation of John representeth him to be a Cruel horrible Dragon . 24. ‖ The Virgins Childe standeth upon the Moon ; and weareth a Crown with * Twelve Starres ; for it treadeth the Earthly , viz : the Moon under its feet : It is Sprouted out from the Earthly Moon , as a blossom out of the Earth , and therefore the Virgin-like Image standeth upon the Moon . 25. Against which , the fierce wrathful Dargon , casteth sorth his streames of Water , † and would fain continually , drown the Virgin-like Image , * but the Earth cometh to helpe the Woman ; and swalloweth up the stream and floud of water , and bringeth the Woman into Aegypt . 26. That is , the Virgin-like Image , must suffer it selfe to be put into Aegypt , into Bondage and servitude ; and the Earth , viz : the fierce wrath of God ; Covereth the virgin-like Image ; it devoureth the streams of the Dragon . 27. Although the Dragon with his abominations overwhelmeth the virgin-like Image , and reproacheth , slandereth , and despiseth it ; yet that hurteth not the Virgins Child ; for , the fierce wrath , taketh the reproach and slander , which is cast forth upon the Child , to it selfe ; for , the Earth alwaies signifieth the fierce wrath of God. 28. Thus the Virgins Child standeth upon the Earth , as upon the Earthly Moon , and must continually flie into Aegypt before the D●agon ; it must here be onley under the Bondage and Servitude of Pharao . 29. But it standeth upon the Moon , not under the Moon : the Prince Josua or JESUS , bringeth it through Jordan into Jerusalem : it must onely through Death go into Jerusalem , and leave the Moon . 30. It is but a Guest in this World , a stranger and Pilgrim ; it must wander through the Dragons Country ; and when the Dragon casteth forth his streams upon it , it must bow downe and passe under the Crose ; and then the Anger of God receiveth the Dragons fire to it . 31. It is known to us , that the Old Adam knoweth and understandeth Nothing of the New , it understandeth all things , in an Earthly manner : it knoweth not where nor what God is ; it flatters it self , and ascribeth honesty and holiness to it . 32. It supposeth it serveth God , and yet serveth but the Old Dragon , it Offereth Sacrifice , and yet its heart hangeth to the Dragon , it will suddenly be honest , and with the Earthliness go into heaven . 53. And yet it despiseth the Children of Heaven , whereby it declareth , that is a stranger in Heaven : it is onely , a Lord upon Earth , and Devil in Hell. 34. Among such Thornes and Thistles , must Gods Children grow , they are not known in this World , for the Anger of God Covereth them . 35. A Child of God also * Knoweth not himself aright ; he seeth onely the Old Adam which hangeth to him , which will alwaies drown the virgin-childe . 36. But if the virgin Childe conceive a glimpse in the * Holy Ternary , then it knoweth it selfe , when the Noble faire Garland or Crown of Victory is set upon it , there must the Old Adam first look back , and knoweth not what is done to him . 37. He is indeed very Joyful : like one that danceth to an Instrument of Musick when that Ceaseth sounding , his Joy hath an End , and he remaineth to be the Old Adam ; for he belongeth to the Earth , and not to the Angelical World. 38. So soon as it cometh so farre with a Man , that the virgin-like Image , beginneth to sprout forth out of the Old Adam , so that a Man giveth up his Soul and Spirit into the Obedience of God , then the strife with him beginneth : then the Old Adam in the Anger of God striveth with the New Adam . 39. The Old , will be Lord in flesh and blood , also the Devil cannot endure the virgin-like Branch , for he dareth not to touch it ; but the Old Adam may touch infect and posses it . 40. Because his own dwelling in the Darkness of the Abyss pleaseth him not , therefore he would fain dwell in Man , for he is an Enemy to God , and hath † without Man , no authority . 41. Therefore he possesseth Man and leadeth him according to his pleasure into the Anger and fierce wrath of God , wherewith he scorneth Gods Love and Meekness ; for he supposeth still , seeing he is a fierce wrathful fire-source or quality , that he is higher then the Humility , being he can go so terribly . 42. But being he dare not touch the virgin-like Branch , therefore he useth sublime subtle Craft , knavery and wickedness , and destroyeth it , so that it is not known or acknowledged in this world : * else too many such little branches might grow in his supposed Country , for he is wrath , & an Enemy to them , he bringeth his Proud Ministers or Officers , and P●●gurs , with scorn , upon that man , so that he is persecuted , despised and held a Fool. 43. And this he doth through the Reason-Learned wise world , through those who call themselves shepheards or Pastors of Chirst , upon whom the world looketh ; that so the Holy Lilly branch may not be known : else men might observe it , and too many such branches may grow for him : and then he should loose his Dominion among Men. 44. But the Noble Lilly Twig or Branch , groweth in Patience and Meekness , and taketh its Essence pover and smell out of the Soyl of God , as also , out of Christs becoming Man or incarnation ; for Christs Spirit is its Essence ; Gods Substance is its Body . 45. Not out of any strange or Heterogene property , but out of its own , included and shut up in Death , aud in Christ , Sprouting , Essence ; groweth the virgin-like Lilly Twig or Branch : It seeketh not nor desireth the fariness or excellency of this world , but of the Angelical world . 46. For , it also groweth not in this world in the Third Principle , but in the Second Principle in the Paradise-world : and therefore there is great strife in flesh and blood in the outward Reason . 47. * The Old Adam knoweth not the New , and perceiveth that it withstandeth and opposeth him ; it willeth not what the Old , willeth ; it continually leadeth the Old to abstinence , which causeth woe to the Old , The Old willeth onely to have pleasure , voluptuousness and temporal honour ; it Cannot endure the Cross and Contempt . 48. But the New is well pleased , that it shall bear the Marks ‖ or Prints of the wounds of Christ , * That it should become conformable to the Image of Christ . 49. Therefore the Old goeth often very mournfully about , when it seeth it must be a fool , and yet knoweth not how it befalleth him , for he knoweth not Gods will. 50. He hath onely the will of this world , what there flattereth faire , he willeth to have that ; he would fain be Lord continually , before whom , Men must bowe or stoop . 41. But the New boweth it selfe before its God , and desireth nothing , also willeth nothing , but it panteth after its God , as a childe after its Mother ; It casteth it selfe into the bosome of its Mother , and giveth its body up to its heavenly Mother , into the Spirit of Christ . 52. It desireth the food and Drink of its Eternal Mother , and it Eateth in the bosome of the Mother , as a child in the body or womb of the Mother eateth of its Mother . 53. For , so long as it is covered in the Old Adam , so long it is yet in the becoming Man or Incarnation ; but when the Old dyeth , then the New becometh Generated or born forth out of the Old. 54. It leaveth the Vessel , wherein it lay , and became a virgin-like childe , ●o the Earth , and to the Judgement of God , but it becometh born or brought forth as a blossome in the Kingdom of God. 55. And then when the Day of Resteration shall come , all his * Works , which he hath wrought Good , within the Old Adam , shall follow after him ; and the Evill or Malignity of the Old Adam shall be burnt up in Gods fire , and be given to the Devil for food . 56. Now saith Reason : being the New Man in this world , in the Old , is onely in the becoming Man or Incarnation , then it is * not PERFECT . 57. This is no otherwise then as with a child , where the seed with two Tinctures , viz : the Masculine and Feminine is sowen , the one in the other , and a Child cometh out of it . 58. For as soon as a Man Converteth , and turneth himselfe to God † with heart , Minde , thoughts and will ; and goeth out from his wicked wayes , and giveth himselfe up wholly sincerely and Earnestly , into God ; then , in the fire of the soul in the old perished or Corrupted Image , the Impregnation beginneth . 59. And the Soul apprehendeth in it selfe , the Word , that moved it selfe in Mary , in the Center of the Holy Trinity , which in Mary , with the Modest highly blessed heavenly Virgin , the wisedom of God gave in it selfe into the halfe dead Virgin , and became a True Man. 60. That very Word , which in Mary , in the Center of the Holy Trinity , moved or roused it selfe , which united or Espoused it selfe with the half dead shut up virginity ; apprehendeth the Soulish Fire ; and then instantly , in the Souls Image , viz : in the souls Light , in the Meckness , viz : in the shut up virgin-like wisdom , the Impregnation begineth . 61. For , Mans love-Tincture apprehendeth Gods Love-Tincture ; and the seed is sown in the Holy Spirit in the Souls Image ; as in Our Book of the Threefold Life of Man is written at large . 62. Now behold ! When the virgin-like Marks , in Gods love , appear ; then may this twig or branch be born ; for in God ALL is PERFECT . 63. But being it sticketh covered in the Old Adam , and standeth onely as it were in the Essence as a ●●●d , therefore there is great danger concerning it : for , many attain this Twig or Branch first at their last End. 64. And though indeed he hath brought it along with him out of his Mothers body or womb , yet it becometh perished or corrupt , and broken , and made earthly , by many . 65. Thus it goeth also with the poor sinner , when he repenteth , but afterwards becometh an Evil Man , it goeth with him as befell Adam , who was a fair Glorious Image Created and highly Englightned from God. 66. But when he suffered Lust to overcome him , he became Earthly , and his fair Image became captivated in the Earthly source or quality in the Anger of God ; and thus it goeth continually . 67. But this we say : according as we have received enlightning in the Grace of God , and have wrestled much for the Garland ; that they that in the Earnest continue stedfast or Constant , till his Twig or Branch , get a Bud or little blossom , his Twig or branch will not easily be broken in one or more storms : for that which is weak , hath also a weak life . 68. We speak not thus in or as concerning the Deity , but Naturally it is thus , and indeed also all is done Naturally ; for the Eternal hath also its Nature , and the one doth but proceed out of the other . 69. If this world bad not been poysoned by the Malignity and fierce wrath of the Devil , then Adam had continued in this world in Paradise , and there would have been no such fierce wrath in the Starres and Elements . 70. For the Devil was a King and great Lord in the place of this world , and he hath awakened the fierce wrath . 71. God therefore created the Heaven out of the midst of the Waters , that the fiery Nature , viz : the fiery Firmament , might be captivated with the water-Heaven , that its fierce wrath might be quenched . 72. Else , if the water should be gone or pass away , Men would plainly see , what would be in this world , nothing else but a cold stern harsh astringent and fiery burning : yet onely Dark , for there could be no Light ; for , the Light subsisteth meerly in the Meekness : so there can also be no shining fire , except it have meek substantiality . 73. Therefore it is known to US , that God hath burned the heavenly substantiality into water , which was done Naturally . 74. When God the Father moved himselfe , and the Devil fell , who would be a fire-Lord over the Meekness ; then there was such a Bolt thrust in before his poysoned Malignity : so that now he is Gods Ape or Mimick , and not Lord , a raver and fulfiller in the Anger-source or quality . 75. Therefore being we know this ; that we are environed with the Anger , we should have a care of our selves , and not so slightly and meanly Esteem our selves : for we are , not onely from this world , but also in lik manner , from the divine World , which standeth hidden in this world , and is neer us . 76. We can live and be in Three worlds at once ; if we sprout forth with the virgin-like Image , out of the Evil life . 77. Eor , we live in the first Principle , in the fire-world in the fire , as to the Essential-soul , viz : as to the fire-source or quality , in the Center of Nature of Eternity . 78. And then , with the right pure Virgin Image , we live in the Light-flaming , Paradise-world , although in the place of this world the same is not manifest , yet in the virgin Image in the Holy Spirit , and in the word that dwelleth in the virgin-like Image , becometh known . 79. And then Thirdly , with the Old Adam , we live in this Corrupted sickly world with the Devil in his kindled sickness or Longing : therefore it is said be Watchful , † or Circumspect . 80. Christ saith : * Be simple as Doves , and subtle as Serpents , take heed to your selves . 81. In Gods Kingdome we need wo subtilty , we are onely Children in the bosome of the Mother ; but in this world we must be watchfull , or Circumspect , or look to our selves . 82. We carry the Noble Treasure in an Earthly Vessel ; it is soon done , to loose God and the Kingdom of Heaven , which after this time is more to be attained . 83. We are here in the soyl and in the seed ; we stand here in the growing , if it fall out that the Stalk be once broken , yet the root is there still , so that another stalk may grow . 14. Here , the Door of Grace standeth open to Man , there is no sinner so great , but if the Convert , he may be regenerated , or new born out of the Evil Malignity . 85. But whosoever wilfully and ob●●inately casteth his root into the Devils Mire and as to his growing or sprouting out again , despairs or † resloves against it : who will help him , that will not himself be helped also God will not have him , who himself will not . 86. But if in his will he converts to God , then God will have him : for he which willeth in Gods Anger , him will Gods anger have ; But he which willeth in the Love , him will Gods love have . 87. Paul saith : † To whom you give your selves as Servants in Obedience ; either of sinne to Death , or of the Obedience of God to righteousness : its Servant ye are . 88. The wicked is to God an acceptable * savour in the Anger , and the Holy or Saint is an acceptable savour in his Love. 89. But can a Man make of himselfe what he will ? he hath both before him : the fire and the Light : will he be an Angel in the Light , then Gods Spirit in Christ helpeth him to the Society of the † Angelical Quire. 90. * But , will he be a Devil in Fire , then Gods Anger and fierce wrath helpeth him , and draweth him into the Abyss to the Devil : he getteth his * Ascendent , which he hath a longing or Lust unto . 91. But if he breaketh the first longing or Lust , and entereth into another , then he getteth another * Ascendent , but the first hangeth exceedingly to him , it willeth continually to have him again . 92. Therefore must the Noble Grain often stand in great pinchings , it must suffer it selfe to be pricked with Thornes , for † the Serpent continually stingeth the womans seed , viz : the virgin-Child in the Heel , the sting of the Serpent sticketh in the Old Adam , it continually stingeth the virgin-Childe in the Mothers body or * Womb , in the Heel .. 93. Therefore the life in this world , is with us poor captive Men , a valley of Misery , full of anguish , Crosses , cares , sorrow and troubles : we are here strange Guests , and are upon the Path of our Pilgrimage . 94. We must wander through great dismall wilde desert Corners ; and are environed with Evil Beasts , with Adders , Serpents , Wolves , and very horrible beasts , and the Evillest Beast , we carry in our Bosome . 95. Our fair little Virgin , standeth in that Evil desert Den or stable of Beasts , as a lodging . 96. But we know and say this with good ground ; that when the Noble Twig or Branch groweth , and becometh strong : then in that Man , the Old Adam must be Servant : must go behinde , and often do what it willeth not : he must often suffer the Cross , scorn , reproach and Death , and that he doth not willingly . 97. But , the virgin-like Image in Christ subdueth him , for it will readily and with Joy follow after Christ its Bridegroom , and be conformable to him in the Cross and tribulation . 98. And we may well say this also : that indeed none become Crowned with the virgin-like * Crown , which the woman , in the Revelation of John , weareth ; with Twelve Stars , viz : with the six Spirits of Nature , heavenly , and with the six Spirits Earthly ; unless he stand in the streames of the Dragon , and fly along into Agypt , viz : under the Cross in the Plagues of Aegypt . 99. He must † bear Christs Cross ; and put On Christs Thorney Crown , suffer himselfe to be mocked , abused and scorned ; if he will put on Christs and the Virgins Crown , he must first bear the Thorney Crown , if he will put on the Heavenly . 100. We present to the Enlightned still a secret Arcanum to be known ; that when the Pearl becometh lowen ; he then first putteth on the Crown in the Holy Ternary , with very great Joy and honour before Gods Angels and all † holy Virgins , and there is very great Joy therein . 101. But that Crown hideth it selfe again ; for in that place , God becometh Man : How then can there be but Great Joy ? 102. The Old Adam danceth for Company , but as an Ass after the Harp : but the Crown is laid by , in the becoming Man , or Incarnation . 103. Wilt thou now be a Conqueror , then thou must , in the footsteps of Christ , fight with the Old Ass also , against the Devil . 104. If thou overcomest , and wilt be acknowledged and received for a victorious Child of God ; then will the womans Crown with the Twelve stars be set upon thee , thou shalt weare that , till the virgin be born out of the Woman , out of thy death , or with thy Death ; that shall put on the † Threefold Crown of the Great honour and Glory in the Holy Ternary . 105. For , while the virgin-like Image lyeth yet shut up in the Old Adam , it attaineth not the Angels-Crown ; for it standeth yet in great danger and hazard . 106. But when it is born , with the dying of the Old Adam ; and Crept forth out of the husk or shell ; then it is an Angel : and can perish * no more , and then the right by-laid Crown wherein God became Man , will be set upon it . 107. But it reteineth the Crown of Twelve Starres also for an Eternall † Mark , for it shall not be forgotten in Eternity , that God , in the Earthly Woman , hath again unshut the virginity , and is become Man. 108. The six Earthly Marks shall stand for an Eternal Wonder , and be an Eternal Song of Praise , that God hath delivered us out of Necessity and Death . 109. And the six heavenly Marks shall be our Crown and Honour or Glory , that we with the Heavenly have over-come the Earthly . 110. Thus shall the Marks of victory remain standing in Eternity , in which it shall be known , what God hath had to doe with the Humanity ; and , how , Man is the greatest Wonder in Heaven ; at which the Angells highly rejoyce . The Fourteenth Chapter . Of the New-Regeneration ; in what Substance Being and Property , the New-Regeneration , viz : the Virgin-Child , standeth , while it yet sticketh in the Old Adam . 1. BEing we swim in this miserable Sea , in this Earthly flesh and Blood ; and are become of an Earthly source or quality ; wherein we lie shut up in the dimness in the Glimmering ; therefore let not the Noble Mind cease to search concerning its true Native Country : into which it is to go . 2. It continually saith : where is thy God ? or when shall it come to pass , that I may see the Countenance of God ? where is my † Noble Pearl ? where is the virgins-Child ; I see it not yet ; how is it with me , that I am so anxious about that which yet I cannot see ? 3. I find indeed , the great longing and desire after it ; but cannot see , where my heart might rest . 4. I am yet continually as a Woman , which would fain bring forth : how fain would I see my fruit , which is promised me from my God. 5. There is a Continual longing for the Birth , * one day calleth another , the Morning to the Evening , and the Night to the Day again , and hopeth in the Abstinence ; when once the clear Morning Star will arise , which will give rest to the Mind . 6. And it is with it , as with a Woman , that laboureth for the Birth ; that continually hopeth for the discovery , and waiteth for it with longing and groaning . 7. Thus my beloved , Children of God , it goeth with us , we suppose that we are far off from it ; yet thus we stand in the Birth ; we generato thus in great groaning in anguish ; and know not the seed which we generate ; for it lyeth shut up . 8. We generate not as to this World ; how will we then see the fruit with the Eyes of this world ? neither doth the fruit belong to this world . 9. But seeing we have attained the True knowledge of this Matter , not as to the outward Man , but as to the Inward ; therefore we will pourtray it in a similitude , for the Readers sake , and for our Refreshment . 10. If we would consider our selves , how we are so twofold , with a Twofold Mind , Thoughts , senses and will , we can not better come to the knowledge thereof then by considering the Creature or Creation . 11. We see a rude stone lying on the ground , and in many of them , there is the best Gold , and we see plainly how the Gold glisters in the Stone , but the stone is inanimate , and knoweth not that it hath such Noble precious Gold in it . 12. So also we ; we are Earthly ▪ Sulphur , but we have an Heavenly Sulphur in the Earthly , wherein each is its own by it selfe . 13. Indeed , during this life time , they are one among another , but they qualifie or operate not together , one with the other , the one is the * conteiner and dwelling-house of the other . 14. As we see in Gold , that the rude drossy stone is not the Gold , but is onely its receptacle that conteineth it ; also it s rude drossiness doth not afford the Gold ; but the Tinctura solis , or Tincture of Sol affordeth it in the rude Stone . 15. But the rude Stone is the Mother , and Sol is the Father , for Sol impregnateth the rude stone , because it hath the Center of Nature , out of which Sol hath its Original . 16. If we would go on into the Center , we would set it down : but seeing it is sufficiently explained in the other writings we let it alone here . 17. But so it is also with Men ; the Earthly Man is signified by the rude drossy Stone : Sol signifieth the Word which became Man , which impregnateth the corrupted perished Man. 18. The cause is this : the Corrupted perished Man is indeed Earthly he hath the Eternal Center of Nature , he longeth after Gods * Sol ▪ for in his Creation Gods Sol , was taken along to his Substance . 19. But now the rude Stone hath over-grown the Gold , and hath swallowed it up into it selfe , so that the Gold is intermixed with the rude drossy Sulphur : and cannot escape the rude Sulphur , unless it be clensed in the fire , so that the rude drossiness be melted away , and then Sol remaineth alone . 20. Understand this of Dying and consuming , therein the rude drossy Earthly flesh , is melted away , and then the virgin-like spiritual flesh , remaineth alone 21. Understand us aright , what we mean ; we speak the precious and sublime Truth , as we know and understand it . 22. The New-Man is not onely a Spirit : He is even Flesh and Blood , as the Gold in the stone is not onely Spirit , it hath a Body , but not such a one as the rude drossy stone is ; but a Body , which subsisteth in the Center of Nature , in the Fire . 23. Whose Body , the fire cannot Consume , and that , because the Gold hath another Principle . 24. Dost thou know this thou Earthly Man ? No , It justly remaineth Mute in silence : for the Earth is not worthy of the Gold , though indeed it carrieth it , and also generateth it . 25. So also the earthly Man , is not worthy of the Jewel , which he carrieth , and though indeed he helpeth to generate it , yet he is but dark or dusky Earth , in respect of the virgin-childe , born of God. 26. And as the Gold hath a true Body , which lyeth hidden and captive in the rude drossy stone : so also the virgin-like Tincture in the Earthly Man hath a true real Heavenly divine Body in flesh and blood . 27. But not in such flesh and and blood as the Earthly : It can subsist in the Fire , it goeth through Stone and Wood , and is not apprehended ; as the Gold presseth through the rude Stone and breaketh it Not , neither doth it break or destroy it self . 28. Thus it is also with the Earthly Man : when he conceiveth the Word of life , which became Man in Christ , then he conceiveth it in the perished Sulphur of his flesh and Blood , in the virgin-like Center which was shut up in Death ; wherein Adam was a virgin like Image : wherein the wilde Earth inveloped , his Gold of the clear Divine Substantiality ; so that the heavenly must stand in Death in the Center of the Fire : In that very Center , I say . 29. And in that very Center , the Word of Life moved it self , which became Man in Mary , and therein , the Substantiality shut up in Death , attained a living Tincture . 30. And then the Noble Gold , viz : the heavenly substantiality in Death , began to sprout forth , and had instantly in it selfe the Holy Spirit in the word of Life , which * there proceedeth from the Father and the Sonne , and maketh the wisdome , viz : the heavenly Virgin , as a Looking-Glass of the Express Image of the Deity , as a pure Sulphur for it selfe ; a pure flesh and bloud wherein it dwelleth . 31. Not earthly Essence , but divine Essence , out of the heavenly Substantiality . 32. This is * the true real Flesh and Blood of Christ ; for it groweth in Christs Spirit in the word of Life , which became Man , which brake or destroyed Death , wherein the divine Tincture sprouted again , and generated substance out of it selfe . 33. For all is generated and proceeded out of Gods desiring : But if God be a fire and also a Light , then it is sufficiently knowable to Us , out of what every thing is proceeded . 34. Yet we cannot by any means say otherwise , then that out of the Good and richly amiable ; Good is proceeded . 35. For , a Good-desiring will , conceiveth in its † Imagination , its like ; it maketh that , through the hunger of its desiring like it selfe . 36. Thus it is knowable to us , that being the Deity hath * pleased to have a Looking-Glass , an Image of its like ; that the divine longing , Pleasure or Placet , would also in its impregnating , have the Good and Most lovely , to be generated in its desirous will , a right similitude , according to the Good , according to the clear bright Deity . 37. But that the Earthly hath intermixed it selfe therewith ; that is the fault of the desirous Anger , viz : of the fire ; the fault of the Devil who with his Imagination kindled it . 38. Thus also it is highly knowable to us , That God * would not forsake his own , his very best and loveliest of all , which he Created to his likeness , into a Creaturely substance . 39. He rather became himselfe , such a one as he had Created , that he might generate or bring forth the perished or corrupted out of perdition or Corruption again , and put or change it into the Best , wherein he might Eternally dwell . 40. And we say with good ground , that God himself dwelleth Subsistingly in the New Man , not through a Glimps or a strange Glance or appearance , but substantially , yet in his own Principle . 41. The outward Man , toucheth or apprehendeth him not . 42. Also , the flesh and Blood of the New-Man , * is not God. It is heavenly Substantiality ; God is Spirit ; God doth not perish or Corrupt , though plainly the Substance perisheth or Corrupteth : thus God remaineth in himself . 43. He needeth no going away , for he useth also no going or Entring in . 44. But he manifesteth himself in Flesh and Bloud ; it is his longing pleasure , to possess a similitude . 45. And thus if we rightly know our selves , and go according to it ; we then find , that , Man , understand the whole Man , is a right similitude of or according to God. 46. For , according to the Earthly life and Body , he is of from this world ; & according to the virgin-like Life and Body he is from heaven . 47. For , the virgin-like Essence , hath heavenly Tincture , and maketh heavenly Flesh , in which God dwelleth . 48. As , the Gold in the Stone hath another Tincture then the rude drossy stone ; and that very Tincture hath another Body : Every , Body , cometh to be out of its own Tincture . 49. As therefore we know , that the Earth is become generated from ●he fierce wrath out of the Center of the harsh astringent hellish fi●e , viz : Of the Cold Fire : out of the Sulphur , of the Stern severity in the Anguish to Fire : as is mentioned in the Book of the Three Principles . 50. Thus also a good Corpus or Body , cometh out of a Good Essence , for the Essence * maketh the life ; and yet it self is not the Life : the Life ariseth in the Principle , as in the Fire ; be it in the Cold or in the Hot , or in the light Fire ; each is a Principle of its own , and yet is not severed . 52. Thus we will now with good Ground of Truth , speak and say , concerning the Humanity , with clear plain and unveyled words , not from supposition or Opinion , but from our own true knowledge in the enlightning given us from God. 52. First , that the new Regenerate Man ; which lyeth hidden in the Old , as the Gold in the Stone : hath a heavenly Tincture , and hath divine heavenly flesh and Bloud on it , 53. And that the Spirit of that Flesh , is no strange Spirit but its own , generated out of its own Essence . 54. Secondly : And then we also clearly know and say ; that the Word which in Mary became Man , is the first Ground to the beginning Tincture in the Sulphur : and plainly know , that Christs Spirit which filleth heaven in All places , dwelleth in that very Tincture . 55. Thirdly , we manifestly know , that this heavenly Flesh is Christs Flesh , in which the Holy Trinity dwelleth undivided . 56. Fourthly ; we apparently know , that it is possible , that , that very flesh and Blood in the Time of the Old Adam , can through Imagination become perished or Corrupted again , as came to pass in Adam . 57. Fifthly ; we say , that the Deity in the perishing or Corrupting , doth not depart or go away , also is touched with No Evil. 58. For , that which looseth the Love of God ; that falleth home to the Anger : what falleth out from the Light , that catcheth the fire : and the Spirit of God remaineth to it selfe unperished or uncorrupt . 59. Sixtly ; That , the possibility to the New-Birth , is , in all Men , else God were divided , and not in one place as he is in another . 60. And herein we exactly know , that , Man , is drawn , by the Fire and the Light ; to which he inclineth with the Beam of the Balance , into that he falleth ; and yet he may in his life time , raise up the Tongue of his Angle or Beam , aloft again . 61. Also , that the Holy clear Deity , willeth no Evil ; it also willeth no Devil , it hath desired none , much less to have any man be in Hellin the Anger of God. 62. But seeing there is no Light without fire ; therefore it is sufficiently knowable to Us , how the Devil hath through Imagination gazed or reflected himself on the Anger-fire , as also all men that will become Damned ; they will not suffer themselves to be remedyed , but themselves fulfil the Greedy fire-source or quality ; they suffer themselves to be drawn , and yet can well stand . 63. Seventhly , we say ; That the true Temple , wherein the Holy Ghost preacheth , is in the New-Birth ; 64. That all is Dead Crooked and Lame , which teacheth not out of Gods Spirit . 65. That the Holy Spirit mixeth not it selfe in the sound of the Mouth of the wicked : That no wicked Man is Christs shepheard . 66. For , although , in the Holy , or Saints , the Clock cometh to be struck with or by the voyce of the wicked ; it would indeed be done by the Cry of a Beast , if its noise were intelligible , and did sound the most precious Name of God. 67. For as soon as the Name of God is mentioned , and giveth a sound , then instantly the other sound catcheth it , viz : in that place wherein it is sounded , as , in the holy Soul. 68. But no wicked awakeneth , or raiseth up another wicked , out of Death ; for , that cannot be ; they are both in the Anger of God , and lie yet shut up in Death . 69. Had we our selves been able to have risen up out of Death , then had Gods heart not needed to have become Man. 70. Therefore we say with Certain Ground : * That onely that very word , which there is become Man , awakeneth or raiseth up the poor sinner out of his Death ; and generateth him to Repentance and to a new life . 71. Therefore all Preachers or Cryers , that are wicked or ungodly , are not profitable in the Temple of Christ ; but those that have Christs spirit , † they are his shepheards . 72. We clearly know and say , That all Teachers which give out themselves for Christs servants and Church-Ministers , and that for their Bellies and honour sake , and yet are Unregenerate ; are the Antichrist and the Woman in the Revelation of John , upon the Dragon . 73. We say ; That all Tyranny and selfe usurped power and Authority , wherewith the miserable are squeezed , Oppressed , drunk up , vexed and tormented , is that abominable Horrible Cruel Beast , upon which Antichrist Rideth . 74. We know and say ; that the Time is near ; and the Day Dawneth or breaketh , wherein † this Evil Beast with the Whore , shall go into the Abyss . Amen Halelujah Amen . The second Part of the Book of the Incarnation , is concerning The Suffering , Dying , Death , and Resurrection , of CHRIST And How we must enter into , Christs Suffering Dying and Death and Rise again with and through him out of his Death , and become conformable to his Image , and Eternally Live in Him. Written In the Year 1620. in the German Tongue . By Jacob Behme THE Teutonick Philosopher , Dwelling at Gerlitz . LONDON , Printed by J. M. for Lodowick Lloyd , at the Castle in Cornhil , 1659. Of CHRISTS Suffering , Dying , Death , and Resurrection . And How we must Enter into , Christs suffering , dying , and Death , and arise with and through him , out of his Death ; and become like his Image , and live in him Eternally . The First Chapter . Of the Eternal Beginning , and of the Eternal End. 1. Reasons , Objection . OUtward Reason saith : were it not sufficient that God became man in US ; wherefore Must Christ suffer and Dye . 2. could not God then thus introduce Man into Heaven with the New Birth ? Is not God Omnipotent enough to do what he will ? 3. What pleasure hath God in Death and dying ? that he hath not onely suffered his Sonne to dye on the Cross , but that we all must Dye also ? 4. If then God hath by the Dying of his Sonne , redeemed us , and paid a ransom for us , wherefore then must we also dye and perish or be consumed ? thus Reason runneth on . Answer . 5. To this Looking-Glass we will have the Antichrist , who calleth himself Christs Minister , Pastor , or shepheard , invited for a Guest : and all the high-Schools or Vniversities of this World ; with their disputations and Lawes ; as also all the Children of Christ ; who bear Christ Cross : They shall all see the true Ground . 6. Not with this meaning , to contemn any in his Ignorance , but for the true Teaching and Instruction , that every one might seek and find himself . 7. For it will be a very Earnest matter , and concerneth Man , it costeth body and Soul. 8. He ought not at all to flight it ; for he that hath this knowledge given him , he hath prepared his Trumpet ; It concerneth all Man-kind ; † Every one should trim his Lampe . 9. There will be a Great Two-fold King Come , out of Two Gates : he is but one Onely , and yet two ; he hath * Fire and Light ; he draweth in both , on Earth and also in Heaven , let this be a Wonder to thee . 10. Dear Children of Christ , when we consider of Death , how we must go through Death into Life , then we find altogether another kind of Life ; which cometh out of Death . 11. And we find Instantly , why Christ must have dyed ; and why we must also dye in Christs Death , rise again in him ; and with him , and through him , enter into Gods Kingdom . 12. If now we would find this , we must then consider the Eternity in the Ground and Abyss , else there is no finding of it : we must onely find it where it is . 13. For , out of the Eternal Ground have we , with the Image of God , our original , viz : with the soul and its Image . 14. But are become introduced into the Temporary and Corruptible , viz : into the source or quality thereof . 15. But now the Eternity , viz : the Abyss , is a Liberty without source or * quality and therefore we must go again into the Liberty through dying . 16. Yet we cannot say , that there is no Life therein ; it is the right Life , which there subsisteth Eternally without source or quality . 17. And we give you it in a True reall similitude to meditate and consider of : which indeed is a similitude according to the Kingdom of this world ; but if we * take the divine world to it , or along with it ; then it is the Substance it self . 18. You know that our Life consisteth in Fire , for without warmth we live not . 19. Now , the Fire hath its own Center , it s own Maker in its Circle or Circumference and Extent , viz : the se●ven Forms or Spirits of Nature . 20. And yet onely the First four Forms are acknowledged and accounted to be Nature , viz : the springing source or quality , wherein the fire becometh awakened and struck up , that there be a Principle and lifes Circle or Center there , wherein the † Matter of the burning , maketh it selfe , in the Spirits or formes , and is also Continually consumed in the Fire . 21. And the Fire giveth forth out of the * Consumingness , an other that is better , then the First , which maketh the Fire . 22. For , the Fire killeth or mortifieth and devoureth the substance which the fire it selfe Maketh , understand the Essential Fire , in the forms to Fire : it confumeth that , and giveth out of the Death , a much Nobler and better , which it cannot Consume . 23. And that is demonstrated to you in fire and Light ; which is not onely the true similitude , but it is the substance it selfe ; onely a Man is to distinguish the Principles ; It is indeed all a Fire ; but distinguisheth it selfe according to the source or Quality . 24. If we will present this to be understood ; it is necessary , that we mention the fires Originall : but being we have elsewhere , viz : in the Book of the Three Principles , and in other besides , described it at large , with all Circumstances : therefore here we will set down a brief description , and direct the Reader to the other writings , if he would throughly search out the Seaven forms of Nature . 25. The Fire hath Especially Three forms in it to the Center ; and the Fourth form is the fire it selfe , and giveth the Principle , viz : the Life , together with the Spirit ; for in the first Three Forms there is no right Spirit , they are onely Essences . 26. Viz : First , the Harsh Astringency , that is the desirous Will ; that is the first and Chiefest Form. 27. Secondly , And the Bitter stinging , that is the second Form , a Cause of the Essences . 28. Thirdly : After that , the Anguish , viz : the Circle or Center of Life : the turning wheele , which catcheth or apprehendeth the senses or Thoughts , viz : the bitter Essences , in it selfe , and swalloweth them up as it were into Death ; and giveth forth out of the Anxious Chamber , viz : out of Death , the Minde , viz : another Center . 29. Now understand this thus ; * In the Eternity , viz : in the Abyss without or beyond Nature , is Nothing but a stilness without substance ; it hath also nothing that giveth or affordeth any thing ; it is an Eternal Rest , and like Nothing : an Abyss without beginnig and End ; it is also no limit Circumscription or place , no seeking or finding , or any thing in possibility there . 30. That Abyss is like an Eye : AVge , for it is its own Looking-Glass ; it hath no Moving , also neither Light nor Darkness . 31. It is Especially a * Magia , and it hath a will , after which we should not dive or search , for it troubleth us . 32. With or by this very will , we understand , the Ground of the Deity , which is of No Original , for it apprehendeth it selfe in it selfe ; concerning which we are justly Mute or silent ; for it is without or beyond Nature . 33. And being we are in Nature , we know it not † in Eternity , for , in the Will , the Deity it selfe , is All ; and the Eternal Originall of its own Spirit , and of All and every substance . 34. * In that very will it is Omnipotent and Omniscient ; but in that will it is not called or known to be God , for it is therein , neither Good nor Evil. 35. It is a desirous will , which there is the beginning and also the End , for the End maketh also the beginning of this will , and the beginning the End. 36. And thus we finde that All substances are shut up in an Eye AVge . and that is as a Looking-Glass , wherein the will * beholdeth it self , what it is . 37. And in that * beholding , it becometh desirous of that Substance which it selfe is . 38. And the Desiring is a drawing in , and yet there is Nothing , that can there be drawn , but the will draweth it self in the desiring it self , and modelleth it in its desiring , for what it is . 39. † That very Model is the Looking-Glass , wherein the will seeth what it is for it is a similitude of or according to the willing . 40. And we know that very Looking-Glass , wherein the will seeth or beholdeth it selfe ; to be the Eternall wisdome of God. 41. For , it is an Eternal Virgin without Substance , and yet is the Looking-Glass of all substances , in which all things have been foreseen from Eternity whatsoever there should or could be . 42. But now also , this Looking-Glass , is not the seeing it selfe : but the will , which is desirous ; that is the outgoing longing pleasure of the will , which goeth forth out of the will , and that is a Spirit , and maketh , in the longing pleasure of the desiring , the Looking-Glass . 43. The Spirit is the Life , the Looking-Glass is the Manifestation or Revelation of the Life ; else the Spirit would not know it selfe : for the Looking-Glass , viz : the wisdome , is its ground and reteiner or preserver . 44. It is the Invention , or that which is found by the Spirit , where the Spirit findeth it self in the Wisdom . 45. The wisdome without the Spirit , is no substance ; and the Spirit without the wisdome is not manifest to it selfe , and one without the Other were an Abyss . 46. Thus the wisdome , viz : the Looking-Glass of the Spirit of the Deity , is for or as to it self , Mute , inanimate or silent , * and is the Deities , viz : the Spirits Body , wherein the Spirit dwelleth . 47. It is a Virgin-like Matrix , wherein the Spirit openeth it selfe : and is the substantiality of God , viz : a Holy Divine Sulphur , † apprehended in the Imagination , of from or by the Spirit of the Abyss of Eternity . 48. * And this Looking-Glass or Sulphur , is the Eternal first Beginning , and the Eternal first End : and is every where like an Eye ▪ AVge , wherewith the Spirit seeth ; what it is therein , and what it would open or manifest . 49. This Looking-Glass or Eye , AVge , is without ground or limit , as indeed the Spirit hath no Ground but onely in this Eye , AVge . 50. It is Every where altogether totally Entire undivided , as we know that the Abyss cannot be divided , for there is Nothing that there divideth , there is no moving * without or beyond the Spirit . Thus it is knowable to us , what the ‖ Eternal Spirit in the wisdome is : and what the Eternal beginning and the Eternal End is . The second Chapter . The true and highly-worthy and precious Gate of the Holy Trinity . The Eye AVge of the Eternal Lifes Glance . 1. As then we understand , that the Eternal beginning in the Abyss , is an Eternal will in it selfe ; whose Originall in it selfe , no creature shall ever know . 2. Yet we are to know , and are given to know in the spirit , its ground ; which it maketh to it selfe ; wherein it resteth . 3. For , a will is thin or Obscure , as it were Nothing : therefore it is desirous ; it willeth to be somewhat ; that it might be Manifest in it selfe . 4. For the Nothing causeth the willing , that it is desirous ; and the desiring is an Imagination . 5. Wherein the will , in the Looking-Glass of Wisdome , discovereth it selfe , and so it Imagineth out of the Abyss into it selfe , and maketh to it selfe in the Imagination , a ground in it selfe ; and impregnateth it selfe with the Imagination out of the wisdome , viz : out of the Virgin-like Looking-Glass which there , is a Mother without generating , without willing . 6. The impregnation is not performed in the * Looking-Glass , but in the willing : in the willings Imagination . 7. The Looking-Glass remaineth Eternally a Virgin , without generating ; but the will becometh impregnated with the Glimps of the Looking-Glass . 8. For the will is Father , and the Impregnation in the Father , viz : in the will , is Heart , or Sonne ; for it is the wills , viz : the Fathers Ground , wherein the Spirit of the willing 〈◊〉 in the Ground , and out of the willing in the ground goeth forth into the Virgin-like wisdome . 9. Thus , the willings Imagination , viz : the Fathers : attracteth the Looking-Glasses Avision , or aspect form or representation , viz : the Wonder of the Power Colours and virtue , into it self , and so becometh impregnated with the Glance of the wisdome with the power and virtue : This is the wills , viz : the Fathers Heart , wherein the Abyssal will attaineth a ground in it selfe , through and in the Eternal Imagination . 10. Thus we know the Fathers impregnating to be the Center of the Spirit of the Eternity , wherein the Eternal Spirit continually apprehendeth it selfe . 11. For , the will is the beginning ; and the moving or drawing in into the Imagination , viz : to the Looking-Glass of wisdome , is the Eternal abyssal Spirit , which ariseth in the willing , and apprehendeth it selfe in the Center of the Heart , in the power of the intracted wisdom , and is the Hearts Life and Spirit . 12. Now then being the Eternal Abyssal will in it selfe , is as it were inanimats mute or silent , therefore that which is apprehended or conceived , our of the wisdome , which is called Heart or Center is the word of the willing ; for it is the sound or the power , and is the willings Mouth , which manifesteth the willing . 13. For , the will , viz ▪ the Father , Speaketh with the moving of the Spirit , the power , forth , in the Looking-Glass of the wisdom . 14. And with the speaking forth , the Spirit goeth , out from the willing out of the Word of the Mouth of God , viz : out of the Center of the Heart , forth , into that which is out-spoken , viz ▪ into the Virgin-like Looking-Glass ; and openeth the word of life in the Looking-Glass of wisdome , so that the Threefold substance of the Deity in the wisdome becometh Manifest . 15. Thus we acknowledge an Eternal abyssal divine Substance , and therein Three Persons , whereas one is not the other . 16. Viz : the Eternall will , which is the Cause of all and every substance ; that is the First Person ; yet , is not the substance it selfe ; but the Cause of Substance , and is free from Substance , for it is the Abyss . 17. There is nothing before it , that can give it , but it giveth it selfe , of which we have no knowledg . 18. It is All , and yet also thus but ONE onely , in it selfe without substance , a Nothing . 19. And in this One onely willing , ar●seth the Eternall Beginning through * Imagination or desiring . 20. And in the Desiring , the willing impregnateth it selfe out of the Eye , AVge , of wisdome ; which with the willing is in like or Equall Eternity , without ground and beginning , as is mentioned above . 21. That very Impregnation is the Ground of the willing , and of the substance of all Substances , and is the Sonne of the willing . 22. For , the will generateth this Sonne from Eternity in Eternity perpetually , for it is its * Heart or its word , viz : a sound or revelation or Manifestation of the Abyss of the still Eternity , and is the willings * Mouth or understanding ; and is justly called another Person , then the Father : for it is the Fathers revelation or Manifestation , his Ground and Substance . 23. For a Will is no substance , but the willings Imagination maketh Substance . 24. Thus , the second Person is the substance of the Deity ; understand ; the substance of the Holy Trinity ; the Mouth of the Manifestation or Revelation of the substance of all Substances , and the power of the Life of all and every Life . 25. The Third Person , is the Spirit , which with the apprehension of the Willing through the Imagination , out of the power of , the speaking , goeth forth out of the Mouth of the Father , into the Eye , AVge , viz : into the Looking Glass of wisdome , that is clearly free from the willing and also from the Word . 26. And although , indeed the will out of the Word giveth it , yet it is free as the Aire is free from the Fire : as Men see , that the Air is the Fires spirit and Life , and yet is another thing then the Fire , and yet is given forth also from the Fire . 27. And as Men see , that the Air giveth forth a living and moving Heaven , which is lustrous and moveable : so also is the Holy Spirit , the Spirit and Life of the Deity ; and another Person , then the Father and Sonne . 28. It beareth also another Office ; it openeth the wisdome of God , so that the Wonders Appeare : as the Aire openeth all the Life of this World , that all Live and Grow . 29. Thus , this is a short explanation of the Deity in the Abyss ; how God dwelleth in himselfe , and is himselfe the Center of the Genetrix . 30. But now the humane Mind resteth not satisfied with this ; it asketh or inquireth after Nature , after that out of which this world is become born or Generated , and All Created : Therefore now the Text concerning the Principle followeth further ; to which we have invited Reason for a Guest . The Third Chapter . How God , without the Principle of Fire , would not be manifested or revealed : also Concerning the Eternal Substance : and Concerning the Abyssal Will. 1. WEe have by this description , shewed you : what the Deity without or beyond Nature , is : wherein it is to be understood , that the Deity ; as concerning the Three Persons , together with the Eternal Wisdome , that they are free from Nature ▪ and that the Deity hath yet a deeper Ground , then the Principle in the Fire . 2. But now , the Deity without the Principle were not or would not be Manifest . 3. And understand , the Deity without or beyond the Principle to be a Glimps of the Great Wonder , which none knoweth or can know , what is is , wherein all Colours power and virtue appear in a very terrible substance , which yet seemeth like no substance ; but a terrible Wonder-AVge , or Eye of Wonder● ; so that neither Fire , Light , no● Darkness , may be discerned , but a Glimps of such a Spirit , in a high deep blew green and mixed Colour , wherein all Colours lye , and yet none may be known from the other , but resembleth a Flash which is terrible , whose Glimps disturbeth and Consumeth all . 4. Thus we are to know , concerning the Eternal substance , viz : the Eternal Spirit ; without the Fire and Light ; for it is a desirous will , which thus maketh it self a Spirit . 5. This Spirit is the Eternall Potentiality of the Abyss , wherein the Abyss bringeth it selfe into a Ground , whence all substance ariseth . 6. For every Form in the Spirit , is an Imagination , a desirous will , and desireth to manifest or Reveal it self . 7. Every Form impregnateth its Imagination , and Every form also desireth to manifest it self : and therefore is the Looking-Glass of the Glimps , a Wonder of the substance of all Substances , and of the wonder there is neither Number ground nor End. 8. It is a meer Wonder , whose comprehension can not be written ; for onely the soulish Spirit , which ariseth out of this Wonder , that alone understandeth it . 9. And then we understand , how this Abyssal will , is from Eternity in Eterni●y , perpetually desirous , viz : to Manifest it self , and to search or fathom it self , what it is ; to bring the Wonder into a Substance , and to Manifest it self in the Wonders . 10. The desiring , is an Imagination , wherein the willing draweth into it self , and impregnateth it self , and † overshadoweth it self with the Imagination , that so out of the free willing a Contrary or opposite will existeth , to be free from the Overshadowing , viz : from the Darknesse . 11. For , that which is drawn in , is the Darkness of the free willing , whereas otherwise without the Imagination , it would be free : ●et also , in it self without the Imagination , it would be a Nothing . 12. Thus there ariseth together , in the first willing in the Desiring , a Contrary or opposite willing : for , the desiring is drawing in , and the first will is quiet or still , and in it self , without substance . 13. But it Impregnateth it self , with the desiring , so that it is full of Substance , viz : of the Wonder and power which overshadow it , and make a Darkness of it or out of it . 14. Whereas then in the indrawn powers an other will apprehendeth it self , to go out from the dark power into the liberty . 15. That other or second will , is the Hearts or words Will ; for it is a cause of the Principle , that the anxious wheel kindleth the Fire . 16. So then it goeth through the Anguish , viz : through the fire , forth , with the shining or Lustre of the Light , viz : the Majesty , wherein then the Substance of the Holy Trinity becometh Manifest ; and conceiveth or assumeth here the deare and precious Name God. GOLL . 17. Understand this further thus . The first will , viz : God the Father , that is and remaineth Eternally free from the Anxious source or quality ; as to what the willing in it selfe , is ; but it s desiring becometh impregnated , and in the desiring , ariseth Nature , with the Forms , and Nature dwelleth in the Will , viz : in God , and the will in Nature . 19. And yet there is no Mingling ; for the will is so very thinne as it were Nothing , and therefore it is not apprehensible , it is not comprehended by Nature ; else if it might be Comprehended there would in the Deity , be BUT , ONE Person . 20. It is indeed the cause of Nature , but yet it is , and remaineth in Eternity , another World ; and Nature , remaineth also another world in it self ; for it standeth in the power of the Essence , out of which the Principle ariseth . 21. For , the Clear bright Deity in the Majesty , standeth not in the Essence or in the Principle , but in the Liberty without or beyond Nature . 22. But the shining Light without or beyond the Principle maketh , the Incomprehensible or Abyssal Deity manifest ; it giveth the shining or Lustre of the Majesty ; and yet hath it not in it selfe , but it comprehendeth or conceiveth it out of the Looking-Glass of the virgin-like wisdome , out of the Liberty of God. 23. For , if the Looking-Glass of Wisdome , were not , then could no Fire or Light be generated ; it all taketh its Original , from the Looking-Glass of the Deity : that is now to be understood , in this manner following . 24. God , is in himselfe , the Abyss , viz : the first World , of which no Creature knoweth any thing at all ; * for it standeth solely and alone , with Spirit and Body in the Byss or Ground . 25. Thus also God himselfe in the Abyss , would not be manifest to ●imselfe ; but his wisdome is from Eternity become his Ground or Byss . 26. After which therefore the Eternal willing of the Abyss of the Deity hath pleased to Long , from whence the divine Imagination hath existed , so that the Abyssal will of the Deity , hath thus from Eternity , in the Imagination , with the power of the Avision or Aspect , or form of the Looking-Glass of Wonders , impregnated it self . 27. Now , in this Impregnation of the Eternal Original , are two Principles to be understood , viz : First , the Eternal Darkness , out of which the Eternal world Originateth it selfe , and the Substantiality of the fierce wrath in the Darkness , wherein we understand Gods anger and the Abyss of Nature : and thus we know and acknowledge the fiery world to be the Great Life . 28. And then also Secondly we understand , First , how out of the Fire , the Light becometh generated . And Secondly ; how , between the fiery and light World Death is . 29. Thirdly , How the Light shineth out of Death : and Fourthly : How the Light-flaming World , is another principle source or quality in it selfe , then the fire-world : and yet neither is seperated from the other , neither can the one comprehend the other . 30. Fi●thly , we understand ; How the Light-world filleth the Eternal Liberty . viz : the first willing , which is called Father . 31. Sixthly ; Thus we understand also , herein Earnestly and fundamentally : how , that Natural life , which will dwell in the Light flaming world , must go through death , and must become generated or born forth out of Death . 32. Seventhly , Yet we understand or mean ; that Life which originally ariseth out of the Darkness , viz : out of the Essence of the dark substantiality ; as viz : the soul of Man ; which had out of the fire-world turned it selfe into the Dark substantiality in Adam : Eighthly ; Therefore then we fundamentally and Exactly understand ; wherefore God , viz : the Heart of God , is become Man. 33. And Ninthly ; wherefore he must of necessity dye , and enter into Death , and break his Life in Death , and afterward bring it through the fiery world into the Light-flaming World : And Tenthly , wherefore we must thus follow him . 34. And Eleventhly ; we understand further , wherefore many souls remain and Continue in the fire-world , and cannot go through Death into the light-world . Twelfthly , what Death is . Thirteenthly also , what the Soul is . This is now as followeth . 35. When we consider what the life is ; we find that it specially consisteth in Three parts , viz : first , in the Desiring ; Secondly in the Mind ; Thirdly in the senses or thoughts . 36. Now if we search further , what that is which giveth or affordeth that ; then we find ; the Center , viz : the Essential Wheel , which hath the * Fire-Smith in it selfe . 37. And then if we consider further , whence that Essential Fire existeth ; we find , that it taketh its original in the Desiring of the Eternal abyssal willing , which , with the desiring maketh to it selfe a Ground . 38. For , every desiring is attractive , or harsh and astringent , of that which the will desireth ; * and yet there is nothing for it , that it may desire , but onely it selfe ; that is the Great Wonder-Eye , Wunder-AVge , without limit and ground ; wherein all lyeth . 39. And yet also is a Nothing , unless it become in the desiring will , made a somewhat , which is done by Imagination ; wherein it becometh a substance , whereas yet it is a Nothing , for it is onely an overshadowing of the Free-willing . 40. Which Substance , over-shadoweth the Liberty , viz : the Thinne unsearchable willing , so that two worlds come to be : first : One which in it selfe is incomprehensible and unconceivable , an abyss and Eternal Liberty ; and Secondly , one which comprehendeth , and maketh it selfe a Darkness . 41. And yet neither is sundred from the other , onely this is the difference or distinction , that * the Darkness cannot comprehend the Liberty ; for † it is too Thinne , and dwelleth also in it self , as also the Darkness dwelleth in it self . The very Earnest Gate . 42. Here now we understand . First , how the Fathers Second Will , which , in the Looking-Glass of wisdome he sharpeneth to his hearts Center , becometh impregnated with the substantiality in the Father Imagination . 43. And Secondly that , the same impregnation in respect of the liberty of the first will , which is called Father , is a Darkness : and Thirdly , How in the Darkness or substantiality , all powers , Colours and Virtues lie in the Imagination ; moreover all Wonders . 44. And Fourthly , we understand ; How the powers , wonders and virtues , must be manifested through the Fire , viz : in the Principle wherein all passeth into its Essence : for in the principle the Essence originally ariseth . 45. And fifthly ; we understand very Earnestly and exactly ; that , in the Principle , ere , the fire ariseth , there is a dying , viz : the great anguish life . 46. Which yet is no dying , but a harsh astringent , stern dying source or quality , out of which the great and strong Life ariseth , viz : the fire-life ; And sixthly , then out of the deadned , the sight-Life , with the power of the Love. 47. Which Light-life with the Love dwelleth in the Eternal Liberty , viz : in the first willing , which is called Father ; for , that , the Father in his own willing , which is himselfe , desireth ; and nothing more . 48. That now understand thus : ye see and know that there is no Light without Fire ; and there is no Fire , without the Earnest source or quality , which source or quality is like a Dying ; and the Sabstantiality out of which the Fire burneth must thus also dye and be consumed . 49. Out of the Consuming consisteth two Principles , of two great Lives ; One in the source or quality which is called Fire , and one out of the vanquishedness , viz : out of the Death , which is called Light , which is Immaterial and without source or Quality , and yet hath all sources or qualities in it , but not the source of the fierce wrath . 50. For , the fierce wrath is remained in Death , and the Light-life groweth out of the Dying , as a fair blossome out of the Earth , and is no more , apprehended by the Dying . 51. As then ye see , how the Light dwelleth in the Fire , and the fire cannot move it , and besides that there is also nothing that can move the Light ; for it is like the Eternall Liberty , and dwelleth in the Liberty . 52. Here ye understand , how the Sonne is another Person then the Father ; for he is the Light-world ; and yet dwelleth in the Father ; and the Father generateth him in his willing ; and he is rightly the Fathers Love , also † wonder Council and Power . 53. For , the Father generateth him in his Imagination in himselfe ▪ and bringeth him through his own fire , viz : through the Principle , forth through Death , so that the Sonne maketh and is another World , viz : another Principle in the Father : then the fire-world in the darkness , is . 54. Thus you understand also , How the Fathers Eternal Spirit , divided it selfe into Three Worlds . The First is the Exit out of the Imagination of the first willing of the Abyss , Which is called Father ; in which , with the outgoing it openeth the wisdome : and dwelleth in the wisdome , and weareth it upon it selfe , as its Garment of the Great wonders . 55. Secondly : it is the Cause to the indrawing to the Substantiality of the darknese , viz : to the other world , and is the Cause , and the Spirit to the Originall of the Essential Fire : it is it selfe the source or quality , in the Anguish of the Principle , and also of the fiery world , viz : of the Great Life . 56. And then Thirdly , It is it selfe also , that which the power in the dying of the principle , bringeth forth out of the Fire , wherein the power , out of the anguish , out of the dying , severeth it selfe from the Dying , goeth into the Liberty , dwelleth in the Liberty , and maketh the Light-world , and so it is the flame of the Love in the Light-world . 57. Here in this place ariseth the deare * Name of God , of the Father , of the Sonne , and of the Holy Spirit . 58. For , in the Fire-world , † it is not called the Holy Spirit or God , but Gods Anger , Gods fierce wrath ; wherein as to this , God calleth himself a Consuming fire . 59. But in the Light-world , viz : in the Sonne of God , it is the Flame of Love , and the power of the Holy divine Life ; wherein it is called God the Holy Spirit . 60. And the Light-world , is called the Wonder , Council , and Power , of the Deity , which the Holy Spirit openeth , for it is the Life therein . 61. And is all , together , as farre as our Heart and Mind or Thought can reach : Nothing , but onely these Three worlds ; it ALL standeth therein . 62. Viz : First , there is the Eternal Liberty , and therein the light , with the power in the Looking-Glass of wisdome , which is called God the Father Sonne and Holy Spirit . 63. Secondly , there is the dark substantiality , in the Imagination , in the harsh astringent desirous willing ; the Impregnation of the desiring , wherein all standeth in the Darkness , viz : in the anxious death . 64. Thirdly : There is the fiery world , viz : the first Principle , which standeth in the Anguish , viz ▪ the Great strong Omnipotent Life , wherein the Light-world dwelleth ; but runapprehended by the Fire . The Fourth Chapter . Of the Principle , and of the Originall of the Fire-World ; and of the Center of Nature ; also how the Light severeth it selfe from the Fire : so that , from Eternity in Eternity , two Worlds are one in another . 1. WEe will not write mutely or not to be understood , but demonstratively with good Evidence : We perceive and know , that every Life doth originate it selfe out of the Anguish , as in a venome or poyson , which is a dying , and yet is also the life it selfe ; As it is plainly to be perceived in Men and all Creatures . 2. For , without the Anguish or poyson , there is no Life , as is very well to be seen in all Creatures , Especially in Man , which existeth in Three Principles . 3 As First . One in the Fire , wherein the Great Life standeth , to which a dying Poyson viz : the Gall , belongeth , which Poyson maketh the Anguish-Chamber , wherein the Fire-life originally ariseth . 4 And Secondly : out of the fire-life , the second Principle , viz : the Light-life , out of which the Noble Minde with the Senses or thoughts Existeth , wherein we bear and understand our Noble Image : for , the fire-life in the Heart , originally ariseth from the Death of the * Gall. 5. Thirdly : We understand the Third Principle in the other Anguish-Chamber , viz : in the Maw or Stomack or Entrails ; whereinto we stuffe the four Elements with the constellation or Astrum , where then the other Anguish-Chamber , viz : the third Center , is ; viz : the Kingdom of this World ; a stinck and Evil source or qualities , house ; wherein the third Life , viz : the starry and Elementary life becometh generated ; and through the outward Body , governeth , with the Reason of the third Principle . 6. Now , we understand very well ; that , in the Heart , viz : in the Center , there standeth another world hidden , which is incomprehensible , to the starry and Elementary source or qualities house ; for the Heart sigheth or panteth after that World. 7. And the Spirit which becometh generated out of the Death of the Hearts Poyson , possesseth that other world ; for , it is free from the Poyson , which kindleth the Fire , and yet dwelleth in the Fire of the Heart . 8. But * with its Imagination , it conceiveth or comprehendeth the other world of the Libertty , in the Imagination ; and dwelleth in the Liberty , without of beyond the fire-source or quality , but that onely so farre as it brings or bears a longing pleasure , to or into God. 9. Now then seeing there is such a Threefold dominion in Man , sure it is much more so without or beyond Man , for if that were not it could not possibly have come into Man ; for where there is nothing , there also Nothing comes to be : but if somewhat cometh to be , it cometh out of that which is there ; Every Imagination modelleth onely its like in it selfe , and manifesteth it selfe in the Similitude . 10. Seeing then that the † Substance of all Substances , is an Eternall Wonder , in Three Principles ; therefore it bringeth also forth onely Wonders , Every Principle according to its Property , and Every property again out of its Imagination ; whereby we know that the Eternal is a meer wonder . 11. Therefore now we are to think upon these wonders ; and to consider , the kind and property of the Eternal Genetrix ; for there can be no property unless it have a mother that giveth or affordeth it . 12. Therefore we understand now , first , in this Great wonder of all wonders , which is God and the Eternity , together with Nature : Especially seaven Mothers , out of which the substance of all Substances , originally ariseth ; and yet they are all seaven but one onely substance , none of them is the first or the Last , they are all seaven alike Eternal without beginning ; their beginning is the Opening of the Wonders of the ONE onely Eternal willing , which is called God the Father . 13. And then Secondly , the Seaven Wonders could not be manifested or revealed , if the ONE onely Eternal will , which is called Father , were not desirous . 14. But if it be desirous , then it is an Imagining in it selfe , and is a longing pleasure to find it selfe . 15. And it findeth it selfe also in the Imagination , it findeth Especially † Three forms in it selfe . whereof None is the other , and also none is without the other , but every one generateth the other : and if the one were not , the other would not be ; but the will remaineth an Eternal Nothing without substance , also without shining or Lustre . 16. So now if the will be desirous , therefore it is in-drawing , of that which is in the Imagination ; wherein yet there is nothing ; and so it draweth it selfe , and impregnateth it selfe in the Imagination , and not in the willing , for the will is as Thinne as Nothing . 17. But now , every desiring , is harsh or astringent ; for it is its property : and that is the first Mother . 18. And the willings indrawing in the desiring , is the other or Second Mother ; for these are two forms which are contrary or opposite one to the other ; for , the will is quiet or Still as a Nothing : and it is harsh or astringent , like a still death ; and the Indrawing is its stirring or rousing . 19. And , that , the still will in the harsh astringency cannot endure , and thereupon draweth much more vehemently in it selfe , and yet doth but onely sharpen its own willing , in the drawing , and , will with its stern indrawing , shut in and retain , the Indrawing ; and in such a manner doth but onely awaken or raise it up . 20. The harder the harsh astringency gripeth together to hold the sting , the greater onely is the sting , the raging and the breaking : for the sting will not suffer it selfe to be tamed , and yet is so strongly held by its Mother that it cannot get away . 21. It will be above , and the Mother beneath ; for the harsh astringency draweth into it selfe , and maketh it selfe Hard ; and she is a sincking down-wards , and maketh in the Sulphur the Phur , and in the Mercurius the Sul. 22. And the sting , maketh , in the Sal , Phur , or maketh to it selfe further , the bitter form , viz : the woe , an Enmity in the Astringent Harshnese , and willeth continually to rend forth out of the Astringency , but yet cannot . 23. Thus one climeth upwards , and the other tendeth downwards , and so if it cannot , it becometh winding as a * wheele , and wheeleth it selfe continually inwards into it selfe ; and this now , is the Third Form , from whence the Essence Originally ariseth , and the Wonder of Multiplicity without Number and Ground . 24. In this wheel , understand , the Wonder or power , which the Will , understand , the first abyssal will out of the Looking-Glass of the Abyss draweth into it selfe to its Center or Heart ; that , is here the will of the power and Wonder . 25. In this wheel of the great Anguish : originally ariseth the other or second will , viz ; the Sonnes will , to go forth out of the anguish into the still Liberty of the first Abyssal willing . 26. For the wheel maketh Nature ; for so Nature originally ariseth ; it is the Center and the breaking of the still Eternity , that killeth the Nothing , but it maketh the great Life . 27. But that we speak of killing , it is to be understood in this manner : it is no killing , but it is the pe●ceptibility . 28. For the Life , before the fire , is Mute or silent or inanimate , and without feeling : it is only a hunger after the Life ; as the Material world is onely a hunger after the Life ; and in its hunger so very eagerly or strongly laboureth , towards the Principle ; that it may reach the fire : wherein then the Life of this World , originally ariseth . 29. And it cannot be otherwise ; unless it break the first Matrix , viz : the harsh astringent desiring ; this is the wheel of the first Three Forms , viz : harsh astringency ; and the drawing of the harsh astringency maketh the Anguish , and source-substance or quality-substance . 30. For , it is a terrifying in it selfe , in that it should be so , that the Nothing should come into perceptibility ; for , that is the Poyson-source or quality ; whence the fierce wrath and all Evill ▪ malignity or Malice , originally ariseth , and yet is the right original of the perceptible life . 31. The Life findeth it selfe thus , viz : in the Anguish source or quality ; as we see it in all Creatures , that the Life taketh its original in the stifled bloud , in the Anguish ; both the Creaturely Life , and also the Essential Life ; as in stincking Dung in the rottenness ; where , in the * dying of the Corn or Grain the Great Life Springeth up . 32. Whereas yet in the Essence , no dying is understood : but an anguishing source or quality , wherein the Mother must spring forth : which is a Mute or silent or inanimate substantiality : as is to be perceived in Corne , where the Essential Life groweth out of the Corruption . 33. In like manner , it is held with the Center of Nature ; the Anguish-source or quality is the right Center , and maketh the * Triangle in Nature . 34. And the fire-flash , viz : the fourth form of Nature , maketh , of the Triangle , a † Cross ; for there is the Principle and becometh sevevered into two worlds , of two Principles , viz : into a two fold source or quality and Life : One source abideth or remaineth , and is the fire or anguish-life ; the other or second source existeth in the breaking or Corrupting of the Anguish : which understand as followeth . 35. The first form of the Substantiality , viz : the harsh astringency in the desirous unconceivable or unpalpable willing , must give it self wholly up to the anguish source or quality in the wheel of Nature , for the sting is two strong ; thus the harsh astringency sincketh down as a Death , and yet is no death , but a dying source or qualitie . 36. For the sting becometh Lord , and changeth the harsh astringency into its property , viz : into a raging flash , into an anguish source or quality , which from the sting and the harsh astringency , is bitter ; as is the kind and Manner of Poyson . 37. For , the Poyson or the dying , hath especially Three forms , viz : harsh astringency , bitterness , and Anguish : it maketh it selfe thus in it self ; and hath no Maker , but onely the strong will in the Great life in the fire . 38. Understand us aright thus : The Abyss hath no Life ; but in such a property the Great Eternal Life becometh generated , the Abyss hath no mobility or feeling . 39. Thus the Mobility or feeling generateth it self ; and thus the Nothing findeth it selfe in the Eternal willing ; whose * ground we know not , also should not search , for it troubleth or disturbeth us . 40. And yet this is onely an Essential Life without understanding , like the Earth ; and the Death or dying , wherein really there is a source or quality in it selfe , but in the darkness without understanding ; for the harsh astringent anguish draweth into it selfe , and that which is indrawn maketh darkness , so that the Anguish Life standeth in the Darkness . 41. For every substance is , in it selfe , dark , unless it have the Lights Tincture in it selfe . 42. For , thus the Tincture is a Liberty or freedom , from the darkness , and is not comprehended by the anguish source or quality : for it is in the Light-world ; and though indeed it sticketh in the substantiality , viz : in a dark Body ; yet is out of the substance of the Light-world ; where no * Comprehension is . 43. We have mentioned above , First , concerning the Looking-Glass of the wisdome , of the wonder of All substances : and Secondly , Concerning the Ternary or Number Three of the Substance of All Substances ; how they Originally arise out of one onely willing , which is called the Father of all Substances . 44. And Thirdly , how it createth another will in it selfe ; to manifest or find it selfe in it selfe ; or as a Man may say , to find what and how is is . 45. And then Fourthly ; How that Second re-Created Magickwill to finde it self , is its heart and own seat of possession . 46. And Fifthly : How the first abystal will , impregnateth , it selfe with the Imagination it self , out of the Looking-Glass of the Wonder , which in the Light world is called the Wisdome . 47. And then Sixtly : as we have mentioned ; How that first ayssal will , together with the Impregnation ; and also the Looking-Glass of the wonder or wisdome , in such a property , before the Principle of Fire ; is no divine substance , rightly called : but much rather a Mystery of the wonder of all substances . 48. Which Mystery , taketh its partition , in the Fire , into infinite Endlesse Parts or substances , and yet remaineth also but ONE substance . 49. Thus we give you now further to understand concerning the other or second will ; which , the first will in its Imagination or impregnation , Createth ; which is the Great Mystery , Mysterium Magnum , wherein the first will which is called Father , seeketh , findeth and feeleth it self , as a light in the Heart : How that very other or second will , is the * Mother of the Genetrix , in the indrawn or in the Imagination impressed or conceived impregnation . 50. It is that which causeth originally the Seaven formes of Nature ; and it is also that which causeth the Anguish wheel , viz : the harsh astringency : it is also that which in the Anguish goeth forth through Death into the Liberty , which breaketh or † destroyeth death , and giveth or affordeth the Life , which kindleth the Fire , and in fire , taketh the Glance of the Majesty into it selfe , and in the Light of the Majesty dwelleth in the fire , unapprehended by the Fire , as one that feeleth nothing , which is dyed away from the source or quality , and bringeth another sovrce or quality into it selfe , which feel●th not nor findeth the first from which it hath dyed away . 51. And that we may briefly and yet fundamentally and properly or Exactly , distinguish the fires Originall ; know , that we perceive , in the Deep opened to us out of Gods Grace ; that the fire in its Original , standeth in two Causes . 52. The first cause is the willing-spirit of the Heart , understand , the Fathers Second will , viz : the Sonnes property . 53. And , the Second Cause , is the Willings † Matter , viz : of the wonders of the Wheel , of the Essential Life , viz : the Anguish Chamber . 54. The anguish sigheth or * groaneth after the willing of the Liberty , and the will longeth or groaneth after the Manifestation or Revelation ; for , the willing cannot in the still liberty in it selfe , manifest or reveal it selfe , without the Essential fire , which in the anguish , viz : in the dying cometh to the Manifestation or Revelation , and to the Great Life . 55. Thus , the will is in the dark anguish ▪ and the Anguish is ▪ the darkness it selfe . 56. Now then , being the anguish thus vehemently * groaneth or panteth after the willing of the Liberty : so it conceiveth or receiveth the willing of the Liberty as a flash , as a great Crack as when a Man powreth water into the Fire 57. And here the right dying is Effected : for the very fierce wrathful dark anguish , screecketh or trembleth before the flash , viz : the darkness before the Light ; for the darkness is Killed and vanquished , and the terrour or Crack is a Crack of great Joy. 58. There the harsh astringent fierce wrathful Poyson sincketh down into Death , and becometh impotent or weak , for it looseth the sting , and yet is no Death , but thus the right life of the feeling and panting , becometh kindled . 59. For this is , just as if a Man did strike * Steel and a Stone together ; for they are two Great hungers , of the willing after the substantiality , and of the substantiality after the Life . 60. The will giveth or or affordeth Life ; and the substantiality giveth or affordeth the Manifestation or Revelation of the Life : as fire burneth out of a Candle , so burneth the will not of the Essential substantiality . 61. * The will is not the Light it self , but the Spirit of the Light or of the Fire : the Light ariseth out of the Essence , and the Essence again out of the willing . 62. The anxious Essential Fire , is the Matter to the shining Fire : and the will Kindleth it selfe in the Essential Fire , and giveth or affordeth the white amiable fire , that dwelleth in the hot fire without feeling . 63. The will taketh its feeling , from the fierce wrath of the Essential fire , ( in the fourth form ) that it is manifest in it self , and yet remaineth free from the fierce wrath ; for the source or quality becometh in the kindling , changed into a meek Love-source or quality . 64. And here the other or second will receiveth its Name Spirit ; for out of the Essential fire , it attaineth the property of all wonders , also the right life of the power and might over the Essential fire-life ; for from Nature it taketh the power into it selfe ; and bringeth also the Liberty into it self . 65. Thus the Liberty is a stilness without substance , and so the still liberty giveth it selfe , into the substance of the Anguish : and the anguish receiveth that same liberty without source or quality , whence It becometh so richly full of joy , that out of the Anguish love cometh to be . 66. For , the will which had given it self into the Anguish ; becometh thus delivered from the death of the Anguish , and therefore it findeth it self in the Liberty , and goeth forth from the fierce wrath of the Anguish . 67. For here death is broken or destroyed , and yet remaineth a Death in it self ; but the willing-Spirit , viz : the right holy Life , goeth with the breaking open forth out of the anguish . 68. And is now also a fire ; but a fire in the Liberty : and burneth in the Love-source or quality ; as a Man may see this in Fire and Light , how the Essential fire is a burning woe or pain , and the Light an amiable richly Joyful delight and habitation , without sensible pain , source , or quality . 69. And yet hath all sources or qualities and properties of fire in it ; yet in another Essence , viz : a friendly munificent wel-doing Essence ; a right Glimps of the rich Kingdome of Joy : and the fire a Glimps of terrour , and of Anguish ; and yet one dwelleth in the other , and yet also the one findeth not the other in the Essence . 70. Thus there are two Worlds one in another , whereof none comprendeth or apprehendeth the other ; and nothing can go into the Light-world , but onely through Dying , and for or at the Dying must the * Imagination first lead the way . 71. The anxious Will must † groan or pant after the Liberty of the power of the Light , and totally give it selfe thereinto , and with the desirous Imagination conceive or comprehend the power of the Liberty ; and thus the strong will goeth through the death of the darkness , quite through the Essential fire , and falleth into the Light-world , and dwelleth in the fire , without source pain or quality in the Kingdom of Joy : This is the Gate in Ternarium . Sanctum , into the Holy Ternary : and , Glauben , Faith or Believing in the Holy Ghost . 72. Dear Children of Man : here understand , the Fall of the Devil , who turned his willing-spirit only into the Essential Fire , and thereby would needs dominecre over the Light. 73. Understand here also , the Fall of Man , who turned his Imagination into the Materiall Essentiall substantiality , and is gone forth out of the Light. 74. For which cause , the will of the Love out of the light world , is again entered into the Material Substantiality in the humanity , and hath again espoused or united it self to the Essential fire-spirit in Man , viz : of the soul , and given it self thereinto : and hath introduced the same quite through death and the Fire , into the light-world in Ternarium Sanctum , into the Holy Ternary , viz : in the willing of the Holy Trinity . 75. Let this be a finding and knowing to you , and despise it not for the Great depth sake , which will not be every Mans comprehension , the Cause is , the darkness wherein Man plungeth himself . 76. Else every one might very well find it , if the Earthly way were once broken through , and that the Adamical evill malignant or Malicious flesh , were * not so dearly loved , which is the hinderance . The Fifth Chapter . Of the Principle , in it self ; what it is . 1. WE ought further to consider the first four Forms of Nature ; and so we shall find , what a Principle is . 2. For that is properly a Principle , when a thing becometh , what it never was before ; where out of Nothing a source or quality cometh to be ; and out of the source or quality , a right life with understanding and senses or thoughts . 3. And yet we know the right Principle to be in the fires Original , in the fire-source or quality , which breaketh the substantiality and also the darkness . 4. Thus we acknowledge and understand , First , the Essence and property of the Fire for a Principle ; for it maketh and giveth the Original , of Life ; and of all mobility , also the strong might of the fierce wrath . 5. Secondly : We understand and acknowledge that also for a Principle . First , which can dwell in the fire , unapprehended by the fire : Secondly , which can take away the might of the fire : And thirdly , can change the fires quality or source into a Meek love . Fourthly , which is omnipotent over all . Fifthly , which hath the understanding , to break the Root of the fire ; And out of the fire to make darkness , and a dry hunger and thirst , without finding any case or refreshment as the Hellish quality or source is . 6. This is the Abyss wherein the substance is * spoiled ; where death domineereth with its sting , as a spoiled or faintened Poyson . 7. Wherein really there is an Essential Life , but it hateth and is at enmity with it self , where the right fires kindling is not attained ; but onely appears as a flash without blazing . 8. And thus we give you to understand , that in the Eternal there are no more but two Principles , viz : one is the burning or blazing fire , which becometh filled with the Light ; the Light giveth it its property ; so that out of the burning source or quality , an high Kingdom of Joy cometh to be . 9. For the Anguish attaineth the Liberty , and so the burning fire continueth onely to be a cause of finding the Life and the Light of the Majesty . 10. The fire , taketh into it self , the Lights property , viz : the meekness , and the light taketh into it selfe the fires property : viz : the Life , and to find it self ; and the second Principle is understood in the Light , or to be the Light. 11. But the Essential substantiality , out of which the Fire burneth , continueth Eternally a Darkness , and a source or quality of fierce wrath ; wherein the Devil dwelleth . 12. As ye see plainly , that the fire is another thing then that out of which the fire burneth . 13. Thus the Principle consisteth in Fire , and not in the Essential source or quality of the Substantiality . 14 , The Essential source or quality , is the Center of Nature , the cause of the Principle ; but it is dark , and the fire shining . 15. And here is rightly shewn you : how , the breaking of the fierce wrath , viz : of the Death : and the Eternal Liberty out of Nature , both together ; are the Cause of the shining . 16. For , Therefore is the Wonder-spirit of the Abyss , desirous , viz : that it might become shining ; and therefore it bringeth it self into source or quality , that it may perceive and find it self , and that it might manifest or reveal its wonder in the source or quality , for without source or quality there can be no Manifestation or revelation . 17. Now understand us further , thus : The source or quality , viz : the fierce wrath hath no right substantiality , but the harsh fierce wrath is the substantiality of the sting , wherein it sticketh or stingeth . 11. And the Anguish , together also with the fire , are or make also no right substantiality , but it is onely such a Spirit ; yet the one must be thicker then the other , else there w●uld be no finding . 19. As , viz : the harsh astringency maketh thick and dark , and so the bitter sting findeth the Anguish , in the harsh dark property ; as in * Matter ; for if there were no Matter , there would be no spirit or finding . 20. The Abyss findeth it selfe in the harsh astringent darkness , but it breaketh open the darkness , and goeth forth out of the harsh darkness , as a spirit , which hath found it selfe in the anguish-source or quality . 21. But it leaveth that hard Matter of the darkness , wherein it found it selfe ; and goeth in into it selfe , again into the Liberty , viz , into the Abyss , and dwelleth in it self ; thus must the source or quality , be its sharpness and finding ; and is to it also a kindling of its Liberty . viz : of the Light ; wherein it seeth it selfe what it is . 22. And thus now it desireth no more for it selfe , but the source or quality , but modelleth it self , and seeketh or seeth it self according to all Forms . 23. And every form is desirous to find and to manifest or reveal it selfe ; and thus also every form findeth it selfe in it self , but yet goeth with the desiring out of it self , and setteth it self there represented as a figure or Spirit ; and that is the Eternal wisdome , in the Colours wonders and virtues , and yet is not particular but all totally universally ▪ yet in infinite forms . 24. These forms , have with the moving of the first willing , which is called Father , incorporated or corporised themselves into Spirits , viz : into Angels , that so the hidden substance might perceive , and find and see it self in Creatures , and that there might be an Eternal sport or Scene in the wonders of Gods wisdom . 25. And thus we understand further , the substantiality of the Light-world , which really is a right substantiality ; for no right substance can consist in fire , but the Spirit onely of the Substance . 26. But the fire causeth the substance ; for it is a hunger , an Earnest desiring , it must have substance or it extinguisheth . 27. Vnderstand this as followeth . The meeknese giveth , and the fire taketh : the Meekness is a going forth out of it self , and giveth a substance , of its likeness , every form out of it self . 28. And the fire devoureth that , yet it giveth the Light out of it : it giveth that which is more Noble then what it had devoured , it giveth Spirit for substance . 29. For it devoureth the Meek munificence or well doing , that is , * the water of Eternal Life : but it giveth the spirit of Eternal Life ; As ye see , that the Wind goeth out of the fire , as also the Air , viz : the right spirit out of the fire-life . 30. Thus understand our Minde aright : God the Father , is in himselfe , the Liberty without or beyond Nature ; but maketh himself manifest in Nature through the Fire , the fiery Nature is his property . 31. But he is in himself the Abyss , wherein there is no feeling of any source quality or pain . 32. But yet bringeth his desirous willing , into source or quality , and Createth to himself in the source or quality , an other or second willing to go out of the source or quality again into the Liberty without or beyond the source or quality . 33. That same second will is his Sonne , which he generateth out of his own Eternal willing from Eternity . 34. Which he bringeth through the breaking open of the source or quality of Death , viz : through the Earnest severity of his fierce wrath , forth , Through the fire . 35. That very second will , viz : the Sonne , of God the Father ; is , that which breaketh or destroyeth Death , viz : the stern dark source or quality , which kindleth the fire , and goeth forth through the Fire as a thining Lustre or Glance of the fire , and filleth or satiateth the first willing , which is called Father . 36. For , the Glance is also as a thinne as a Nothing or as the will which is called Father , and therefore it can dwel in the Liberty , viz : in the Fathers Willing , and maketh the Father , Light , clear , bright , amiable , friendly , for it is the Fathers Herts oder Barmhertzigkcit . Heart or Mercifulness . 37. It is the Fathers substantiality , it filleth or satiateth the Father in all places , though indeed there is no place in him , no beginning nor End. 38. Understand us further , thus , The Fathers fire , devoureth the Meek substance , viz : the water-source or quality of Eternal Life into it selfe , into the fires owne Essence , and meekeneth it selfe therewith . 39. There must the substantiality in the fire , as it were dye , for the fire devoureth it into it self , and Consumeth it . 40. * And giveth forth out of the Consumingness a living richly Joyful spirit ; and that is the Holy Spirit ; which thus goeth forth from the Father and the Sonne , into the Great Wonder of the holy substantiality , and openeth the same perpetually and Eternally . 41. Thus the Deity is an Eternal Band , which cannot cease or pass away ; and thus it generateth it self from Eternity and the first is continually also the last , and the last again the first . 42. And thus understand the Father to be the fiery world ; the Sonne , the Light and power-world ; and the holy spirit , to be the Life of the Deity , viz : to be the outgoing driving Power ; and yet all is but ONE God. 43. As the Fire and the Light , together with the Aire , are but one onely Substance ; but yet divideth it self into Three parts ; and none can subsist without the other ; for , the fire , is not the Light , also not the wind , which goeth forth out of the Fire . 44. Each hath its office , and Each hath its own Substance in it self ; and yet each is the others life , and a cause of the others life . 45. For the Wo●●●●loweth the fire up , else it would be stifled in its fierce wrath ; 〈◊〉 would fall into the dark death , even as the stifling is the true 〈◊〉 ; wherein the fire of Nature extinguisheth , and no more draw ●●●bstance into it . 46. Of all thi●● have a good similitude in the outward World , in all Creatures ; she● 〈◊〉 every Life , viz : the Essential Fire-life , draweth substance to 〈◊〉 ●hat is its food to Ear. 47. And the fire of its life , consumeth the substance , and giveth forth the Spirit of the power out of that which is consumed ; and that is the life of the Creature . 48. And you see doubtless very rightly , how the Life ariseth out of Death : it becometh no Life , unless it break that * out of which the Life should go fort● ; it must also go into the Anguish Chamber into the Center and must reach to attain the fire-flash in the Anguish , else there is no Kindling . 49. Although the Fire be manifold , and so also the Life ; yet , out of the greatest Anguish existeth also the greatest Life , as out of a right Fire . 50. Thus dear children of God in Christ , we give you our knowledge and * entent to ponder of . We mentioned in the beginning , that we would shew you concerning the Death of Christ . First , wherefore Christ must have dyed : and secondly , wherefore we must dye also : and Thirdly , rise again , in Christ . 51. This you see now in this description very clearly ; and understand our Great Misery , that it hath been necessary for us , that the word or Life of the Holy Light-world is become a Man and hath generated us anew in himselfe : whosoever understandeth nothing here , he is not generated or born of God. 52. Do but see into what Lodging Adam hath introduced us ; He was an extract of all the Three Principles , a total similitude according to all the Three-worlds , and had in his Mind and Spirit the Angelical property in him . 53. He was introduced into the holy power and substantiality , viz : into Paradise , that is , the divine substantiality , he should have eaten of divine substantiality , and have drunk the water of Eternal Life after an Angelical Manner ; as in the Book of the Threefold Life hath been mentioned at large . 54. But he lost the divine substantiality , and the Angelical property , and Imagined into the out-birth , viz : into the Kingdom of the Earthly source or quality , which the Devil had kindled in his Fall : He turned his Eyes out from God into the Earthly * God , out from the divine Light , into the light of this world . 55. Thus he became captivated , and remained in the Earthly source or quality ; and so he fell into the Earthly Corruptible source or quality , which ruleth in him , and filleth him ; it putteth a body on to him , and breaketh or destroyeth it again : and swalloweth it up into its own Essence , into its Essential Fire . 56. But being the soul was breathed in , out of the Spirit of God , viz : out of the Eternal , into Man , so that the soul is an Angel , therefore hath God assumed the same to himself again . 57. And the power of the holy Light-world , viz : the Heart of God is entered into the humane Essence , which lay shut up in death , into the anguish Chamber of our Misery . 58. He hath gotten into himself a soul out of our Essence , he hath taken our Mortal Life into himselfe , and introduced the soul through death , through the Earnest severe fire of God the Father , into the Light-world : hath broken or destroyed death which held us captive , and unshut the life . 59. Now it may not nor cannot be otherwise ; w●osoever will possess the Light-world : must enter in through the same path , which he hath made , he must enter into the death of Christ , and so in Christs Resurrection he entereth into the Light-world . 60. Even as we know , that the Eternal Word of the Father , which is the Fathers heart ; becometh generated from Eternity to Eternity , out of the fierce wrath of the Death of Darkness , through the Fathers Fire ; and is in himself the right Center of the Holy Trinity , and is out of himself , together with the outgone Holy Spirit , the Light-flaming Majesty or Light-world . 61. Thus also in like manner and property , must we with our Hearts , Senses or Thoughts and Minds , go forth out of the harsh astringent stern and Evil or malignant Earthliness out of our selves , out of the perished or corrupted Adamical Man , and with our earnest severe willing and doing slay him . 62. We must take upon us the Old Adams Cross , which hangeth to us , while we live ; and must upon and in the * Cross , go into the Center of Nature , into the Triangle , and be born anew again out of the anxious wheel , † if we will be Angels . 63. But seeing we were not able to do this ; therefore hath Christ given himself into that ve●ry Center of the fierce wrath , and broken the fierce wrath , and extinguished it with his Love. 64. For he brought heavenly divine substantiality into that very fierce wrath into the Center of the Anguish-Chamber , and extinguished the souls anguish-fire , viz : the fierce wrath of the Father of the fiery world in the soul : so that thus Now , we fall no more * home to the fierce wrath . 65. But when we give up our selves into the Death of Christ , and go forth out of our selves , out of the Evil Earthly Adam ; then we fall in Christs death into the Path or way , which he hath made or prepared for us , we fall into † the Bosome of Abraham ; that is into Christs Armes , who receiveth us into himself . 66. For , the Bosome of Abraham , is the * unshut light world in the death of Christ ; it is the Paradise ; wherein God Created us . 67. And now the Matter lyeth in this , Not that we be Lip-Christians or Mouth-Christians , and pourtray and represent Christs death before us , and remain wicked in heart , spirit , and soul , but that we very Earnestly with Mind and Thoughts , with willing and doing , go forth out of the evill Inclinations or Injections , and strive and fight against them . 68. And though they evidently cleave and hang to us ; yet we must daily and hourly slay that ev●● Adam , as to his willing and doing ● we must do , that which we would not willingly do . 69. We * must deny our earthly Evil life it self , and put on Christs life in us , and then † the Kingdom of Heaven suffereth violence , and the violens take it to themselves , as Christ said . 70. Thus we become impregnated with the Kingdom of Heaven , and enter thus into Christs death † with the living Body , and receive the Body of Christ , viz : the divine substantiality , we carry the Kingdom of Heaven in Us. 71. And thus we are Christs ▪ Children , Members , and heirs in Gods Kingdom , and the express reflex Image of the Holy divine World , which is God the Father Sonne and Holy Spirit ; and the same Holy Trinitys , substantiality . 72. All whatsoever becometh generated and opened out of the wisedom or substantiality , is our Paradise ; and nothing dyeth to or in us , but onely the dead Adam , the Earthly , Evil one , whose willing we here nevertheless , have continually broken and destroyed , to whom we are become Enemies . 73. * Our Enemy onely departeth from us , he must go into the fire , understand , into the Essential fire , viz : into the Four Elements , and into the Mystery , and must at the End of this Time , be tryed through the fire of God ; and our † Wonders and Works must be presented to us there againe ; whatsoever the Earthly Mystery hath devoured and swallowed up into it self , that it must give up again into the fire of God. 74. And yet not such an Evil [ one , or substance ] † but the fire of God devoureth ‖ the Evil , and giveth us such a one for it , as we here in our Anxious seeking , have sought or desired . 75. For , as the fire deuoureth the substantiality , but giveth Spirit for substance ; so shall our Works in the Spirit and Joy out of the fire of God be presented and set before us as a clear fair Looking-Glass , like the wonders and wisdome of God. 76. Let this be manifested or revealed to you dear Children , for it is become highly known ; suffer not your selves to be so tickled with Christs death , and to pourtray or paint the same before you as a work , done , and that it is enough for us , when we know and believe that it is done for us . 77. What doth it avail me , that I know a Treasure lyeth hid deepe● and that I dig it not out ; it availeth nothing to Comfort and flater in hypocrisy , and with the Mouth to give good words and fine babling ; but yet keepe Wickednesse in the soule . 78. Christ saith , * Ye must become born anew , or else ye will not see the Kingdom of God : † we must Convert and become as a Child in the Mothers body or womb , and be generated or born out of divine substantiality . 79. We must put a New Garment on to our soul ; viz : the Mantle of Christ , the Humanity of Christ : else no flattering Hypocrisie availeth . 80. It is all Lying which the Mouth-Cry , saith , which pourtrayeth Christ before our Eyes , as that he hath done it for us , and that we should onely comfort our selves with it , and thereupon do walk in the old Adam , in Covetousness , high-mindedness , and falshood , in the Lusts of Evil and Maliciousness ; it is the Antichristian deceit of the false Spiritualty or Clergy ; of whom the Revelation warneth us . 81. It all availeth nothing , that we flatter our selves , and tickle our selves with Christs suffering and Death : we must enter into it ; and be like or * conformable to his Image , and then is Christs suffering and death profitable to us . 82. † We must take his Cross upon us , and follow him , quench the Evil Lusts and slay them ; and alwaies readily and earnestly will and desire that which is well ; and then we shall plainly see , what Christs foot-steps are . 83. When we shall strive and * fight against the Devill the Old Adam , and the Evil world , against Earthly reason which desireth onely pleasure and voluptuousness , then Christs Cross becometh rightly laid upon us ; for the Devil is it , the world is it , and our Evil Adam is it , that we must fight against : all these are our Enemies . 84. And there must the New Man stand as a Champion , and fight in the Footsteps of Christ . 85. O how innumerable many Enemies will he there awaken and stirre up , which will all fall upon him : and this may indeed be called fighting for the Thorney victorious Garland or Crown of Christ , as a Conquerour , and yet onely be continually despised , as † one that is not worthy to live upon the Earth . 86. This may indeed be called ; standing in the Battle , and Faith or Believing ; where outward reason saith clearly No , there it is Good to set Christs suffering & Death in the fore-front , and to present , and set it before the Devil the World and Death , together with the Earthly Reason , and not * despaire , or give over as a desperate Coward . 87. For , here it is for an Angels Crown , either to be an Angel or a Devil . 88. We must in trouble and affliction become New born , for it costeth much to wrestle with Gods anger and to vanquish the Devil : if we had not there Christ by and with us , we should loose the Battel . 89. A small handful of skill and knowledg , will not do it , that we know this , and tickle our selves with Gods Grace , and make God a Cover for our sinnes , that so we may stick and finely Cover the wickednesse and Vizard of the Devill under the sufferings of Christ . 90. O No! The wicked one must be destroyed in Christs sufferings and Death : he must not be a wicked one , if he will be a child , be must become an Obedient Sonne , he must labour in the sufferings of Christ , and walk in the footsteps of the Truth righteousnesse and Love ; he must , do , not , know , onely . 91. The Devil knoweth it also well , what doth that avail him ? The Practice must follow , else it is but falsehood and deceit . 92. Hypocritical dissembling Reason saith , Christ hath done it . we cannot do it . Very right ; he hath done , that which we could not do : he hath broken and destroyed Death , and brought or restored Life again ; what will that avail me , if I enter not into him . 93. He is in Heaven , and I in this world , I must enter into him in his way and passage that he hath made for us , Else I remain without . 94. For , he saith ; * Come to me all that are weary and heavy laden , I will refresh or quicken you ; take my yoak upon you , and learn of me , for I am meek and lowly of Heart , and so you shall find rest to your souls . 95. In his path or Passage we must enter in to him ; we must † doc good for Evil , and love one another , * as he did us , and gave his Life for us : If we do thus , then wee quench Gods Anger also in our Neighbour . 96. Wee must give good example ; not in crafty subtilty , slights and designes , but † in Simplicity , with a good will and Heart . 97. Not as a dissembling hypocritical whore , which saith ; I am a Virgin , and dissembles in outward Modesty , but yet is a whore in her heart : all must be in very Earnest Sincerity . 98. Rather have no Money nor Goods , also loose temporal Honour , reputation and power , then Gods Kingdom . He that * findeth God hath found all : He that looseth him hath lost all : He hath lost himself . 99. O. How very hardly doth it come to pass to break the Earthly will ; Come but to this Dancing Ring , thou wilt afterwards no more , need to ask , after the footsteps of Christ , thou wilt see them very well . 100. Thou wilt well feele the Cross of Christ ; thou wilt well feel Gods Anger , which otherwise finely resteth and sleepeth in the Old Adam , till thou finely fattenest him with dignities , and then he giveth thee thy Kingdome of Heaven which thou hast here sought after . The Sixth Chapter . Of our Death . Why we must Dye ; Notwithstanding Christ dyed for us . CITATIO PRIMA , The First * Citation . 1. ODear Flattering Hypocritial Reason , come hither to this Feast . Hither we have invited you all , both the knowing and the Ignorant ; all you that would see God : it is a hard S●al and a fast Lock , to open , think upon it , it concernes you all . Reasons , Objection . 2 , Reason saith ; was not God Omnipotent enough ; to forgive Adam his sinne ; but that first God must become Man , suffer , and permit himself to be put to Death ? What pleasure hath God in Death ? 3. Or if he would needs redeem us in such a way ; wherefore seeing Christ hath redeemed us , must we , then , also dye ? Answer . 4. Dance here dear Reason ; Guess , till thou hittest it : be a Doctor here , and know nothing , be Learned and also Dumb or Mute . Wilt thou not , but thou must , unless thou comest to this School , understand , the School of the Holy Spirit . 5. Who is here that can unshut this ? Is it not that * Closed or shut book of him that sitteth upon the Throne or seat in the Revelation of Jesus Christ ? 6. Then saith the Hypocrite , we know it well ; therefore say I , I have not heard it from them , nor read it in their Writings , they have also forbidden me this seeing ; and have shot a Sinne-Bolt upon it , and imputed or accompted it for sinne , to them that seek such things , or desire to know them . 7. Hereby hath the fair Woman continued finely Covered : O how hath Antichrist been able to sport and act its Scene under this Covering . 8. But it shall stand open , against the will of the Devil and of Hell , for the time is born ; the Day of the bringing again or Restauration breaketh , that it may be found what Adam lost . 9. The Scripture saith ; * We are Dust and Ashes , that is very right : we are dust and Earth . 10. But now it may be asked . Whether God made man out of Earth ? That , Reason will maintain ; and prove it out of Moses , whom yet they understand not ; neither doth the proof afford it , but affordeth much more , that Man is a Limus , that is , an Extract out of all the Three Principles . 11. If he is to be a similitude of Gods substance , then he must needs be proceeded out of Gods substance , for that which is not out of the Eternal , that is not permanent . 12. All that which beginneth , belongeth to that out of which it is gone forth ; so that if it be proceeded forth barely out of the Earth ; then we are of the Earth , what then can blame us that we do so as the Earths property driveth and willeth . 13. But if there be * a Law in us , that blameth , checketh or accuseth us , that we live Earthly ; then that it selfe is not Earthly ; but it is out of or from that , to which it directeth and draweth us : viz : out of the B●ernal , whither it also draweth us : and † our own Consciences blame or accuse us before the Eternal , that we make and do that which is against the Eternal . 14. But if we give our selves up to that which draweth us into the Eternal , then must the other that draweth us into the Earthly break or Corrupt , and enter into that into which it willeth , viz : into the Earth , into which it draweth us , and that willing which we give up into the Eternal , that the Eternal receiveth in . 15. Being God hath Created man in a substance , to be therein Eternally , viz : in flesh and Blood : therefore of necessity , to that willing , which giveth it selfe up into the Eternal , must such flesh and blood be put on ; as it was , when God Created it in Paradise in the Eternal . 16. Whereby then we clearly known , that God hath not created us in such flesh and blood , as wee now beare upon us , but in such flesh and blood ; as , to the willing in the New birth , is put on . 17. Else it would instantly before the Fall have been Earthly and Corruptible : what should my Conscience blame or accuse me for that , wherein God had Created me ? Or what should it desire other then what it was in its own substance ? 18. Thus we necessarily find it clear , that there is yet another substance in our flesh , which groaneth , sigheth and panteth after that , which yet now , is not . 19. Being then that it sigheth and panteth after that which ye now is not , therefore it must needs have been so in the beginning of its being and substance , else there would be no sighing or longing in it after another thing . 20 For , we know , that Every substance sigheth after that , out of which it had its first Original ; and so our will sigheth after such a flesh as God Created , which may subsist in God , not after an earthly transitory one , in source and quality , but after a permanent one without source or quality . 21. Whereby we clearly understand , that we are gone forth out of the Eternal into the Corruptible , that we have attracted or contracted the Matter to the * Limus , and are become Earth , where●s yet God had extracted us out thereof as a Mass , and introduced his Spirit thereinto with the Eternal . 22. For , Adams Imagination , hath drawn the Earthly source or quality of the Stars and Four Elements into the Limus , and the Stars and Elements have drawn in the longing Malady of the Earth ; and thus the heavenly Matter , of the heavenly Flesh , became Earthly . 23. For , the Spirit of God , which was breathed in from the Word Fiat into the Limus , out of Gods Heart , which had heavenly substantiality , heauenly flesh and blood on it , that should rule Adam according to the heavenly divine property . 24. But being the Devil , when he sat in Heaven had infected the Limus , so , now he did to it also , this wickedness , and infected it with his Imagination , so that it began to Imagine or long after the perished Malady or seeking of the Earthly source or Quality , whence he became captivated by the Kingdom of this perished world , which drew in , into the Limus as a Lord. 25. And Now the Image of God became perished , and fell into the Earthly source or quality . 26. But being the heavenly Spirit was in the perished Earthly * Sulphur , the heavenly glance of the divine Fire , could not so subsist in the burning ; for the Eternal fires Light subsisteth in the Liberty , without or beyond the source or quality . 27. But being the water of the Liberty , which was the food of the Eternal fire , became Earthly , that is , filled with Earthliness , and that the Meek love became infected with the Earthly evil Longing and Malady . 28. Therefore could not the Eternal fire burn , also give no Light ; but it † Glowed thus in the Earthly flesh , as a damped fire , that cannot burn for mo●sture . 29. That very fire * Gnaweth us now , it alwaies blameth or accuseth us , and would fain burn , and receive heavenly Substantiality , therefore it must devour and swallow up the earthly source or quality into it selfe , viz : the Earthly Imagination , wherein the Devils longing Malady , mixeth it slfe . 30. Thus , it also becometh Evil , and draweth us Continually to the Abyss , into the Center of Nature , into the Anguish-Chamber , out of which it went forth in the Beginning . 31. Thus thou seest O Man what thou art ; and whatsoever thou further makest out of thy selfe ; that thou wilt be in Eternity ; and thou seest wherefore thou must break Corrupt and dye ; for the Kingdom of * this world passeth away . 32. Yet thou art not in thy outward substance , so potent to continue in that Kingdom , even to its Eternity : but thou art impotent or weak therein , and lyest meerly therein , in a Constellation or Astrum , which hath the Configuration or Course ; wherein thou in flesh and blood or the Earthly substance in the Mothers body or Wombe art flown forth . 33. Thou art so impotent or weak in the outward life , that thou canst not prevent thy Constellation or Astrum , thou must go into the Corruption or breaking of thy Body , when the Constellation leaveth thee . 34 And there thou seest undeniably what † thou art , viz : Dust of the Earth : Earth full of stincking rottenness , even while thou livest ; a dead Carcass , while thou yet livest . 35. Thou livest to the * Configuration and Elements , they rule and drive thee according to their property : they give thee employment and Art : and when their Seculum , time or season or period , is run about , that thy Constellation , under which thou wert Conceived and born to this world , is finished , then they let thee fall away . 36. And then thy body falleth home to the four Elements , and thy spirit which leadeth thee , to the Mystery ; out of which the Astrum or Configuration became generated , and wilt be here reserved to the Judgement of God , where God will prove and try all through the fire of his Might . 37. Thus thou must Moulder away and become Earth , and a Nothing , all but the spirit which is proceeded out of the Eternal , which God introduced into the Limus : therein consider what thou art , even a handful of Earth , and a source or quality-house or tormentive Workhouse of the Stars and Elements . 38. Wilt thou not have thy soule or Eternal Spirit which is given thee from the Eternal highest Good ; here in this time , kindled again in the Light of God , so that it becometh born again in the Light , out of the divine substantiality ; then it falleth in the Mystery to the Center of Nature , viz : home again to the first Mother , into the Anguish Chamber of of the first four forms of Nature . 39. There it must be a Spirit in the dark anguish source or quality , with all Devils , and devour that which it hath in this world introduced into it selfe ; that will be its food and life . 40. But being God would not have it thus with man his similitude and Image , therefore he himselfe is become that , which poor Man was come to be , after that he was fallen out of the divine substantiality out of Paradise : that he might help him again , so that Man hath in himself the Gate of Regeneration , that he can in the souls fire * become born again in God. 41. And that the same souls fire draw into it selfe divine substantiality again , and fill it selfe with the divine Love-source ; from which , the divine Kingdom of joy becometh born again ; and that the souls fire bring forth the Holy spirit again , as is afore mentioned . 42. Which went forth out of the souls fire , and that the Adamical flesh might draw back the ungodly willing , so that the poor soul might not be filled again with the Earthly and devillish Longing Malady . The Gate of the New-Man . 43. This is now to be understood thus , God is become Man and hath introduced our humane soul into the divine substantiality again in Christ : that eateth again of the divine substantiality , viz : of the love and meekness , and drinketh of the water-spirit of Eternal Life , out of the Eternal wisdome , which is the fountaine of divine substantiality . 44. That same soul of Christ , hath gotten divine heavenly flesh and Bloud on it , together with the word which is the Center of the Light-world , which therein Imagineth or longeth after the poor Captive Souls , that very Word dwelleth in the divine substantiality , and in the virgin of Wisdom . 45. But * came into Mary , and took our own Flesh and Bloud into the divine substantiality , and brake and destroyed the power which held us captive in the anger of Death and of the fierce wrath , on the Cross , viz : in the Center of Nature of the Original in the Fathers Eternal willing to Nature , out of which our soul was taken . 46. And kindled in that same Essence , viz : in the souls dark fire , the burning Light fire , again , and brought the other or second willing of the soul through the fire of God , viz : quite forth out of the Original , into the burning white clear bright Light. 47. And when Nature in the soul found this , it became richly full of Joy , it brake Death in pieces , and sprouted with Gods power forth into the Light world , and made out of the fire a Love-desire , so that in Eternity no fire more is perceived or known , but a great and strong will in the Love , after its sprouts and branches , viz : after our souls . 48. And this is that which we say : God thirsteth after our souls : * He is become our stock , we are his sprouts and branches . 49. As a stock alwaies giveth its sap to the Branches , so that they live and bear fruit , to the Glory of the whole Tree : so doth also to us , our stock the † Lord JESUS CHRIST in the Light world , which hath manifested himself in our souls , he will have our souls , viz : * his Branches . 50. He is entered into Adams place or sted , who hath destroyed us : he is become Adam in the Regeneration . 51. Adam brought our souls into this world into the Death of the fierce wrathfulness : and he brought our soul , out of Death through the Fire of God , and kindled it in the Fire again , so that it attained the shining Light again , whereas else it had continued in the Dark Death in the Anguish source or quality . 52. And now at present it lyeth * onely , in our selves Entering in , that we onely follow after in the same way , which he hath made . 53. We need onely to cast our Imagination and Total willing into Him , which is Called Glauben , Believing or Faith ; and to oppose the Old Earthly willing , and so we conceive or receive the Spirit of Christ out of the Regeneration ; which draweth heavenly substance into our soules , * viz : Christs heavenly flesh and Bloud . 54. When the Soul tasteth that , then it breaketh through the dark Death in it self , and kindleth the Fire of Eternity in it selfe , out of which the shining Light of the Meekness burneth . 55. That same very Meekness , draweth the Soul again into it selfe , viz : the souls Fire , and swalloweth the same up into it selfe , and giveth forth out of the Death the Life and Spirit of Christ . 56. Thus that same Spirit , which goeth forth out of the Eternal fire , dwelleth in the Light world with God , and is the right Image of the Holy Trinity . 57. * It dwelleth not in this world , the body apprehendeth it not ; but the Noble Minde , wherein the soul is a Fire , that apprehendeth it , yet not palpably . 58. Indeed the Noble Image , dwelleth in the souls fire of the Minde ; but it hovereth therein , as the light in the Fire . 59. For , while the Earthly Man liveth ; the soul is continually in hazard or Danger ; for the Devil hath Enmity with † it , who continually casteth forth his streames with false and wicked Imaginations into the starry and Elementary spirit and reacheth or graspeth therewith after the souls Fire , and willeth continually to infect the same with Earthly devils longing and Malady . 60. There must the Noble Image defend it self against the Souls fire , and there it costeth striving and fighting for the Angels Garland , there riseth up often in the Old Adam , Anguish ; doubting and unbelief , when the Devil sets upon the soul . 61. O thou Cross of Christ , how heavy art thou ofentimes , how doth the heaven hide it selfe , but so the Noble Grain is sown , when that is sprung up , then it bringeth forth much faire fruit in Patience ; Thus every little sprout groweth in the soule , out of the divine wisedom . 62. It must all press forth out of the Anguish Chamber , as a sprout out of the root of the Tree , it is all generated in the anguish .. 63. ‡ if a Man will have divine knowledge , he must very many times go into the anguish-Chamber , into the Center ; for Every sparckle of the Divine Ingenium wit skil or understanding out of Gods wisedom , must become generated out of the Center of Nature ; else it is not permanent or Eternal . 64. It must out of the Eternal Ground , stand upon the Eternal Root , and so it is a Sprout in Gods Kingdome out of Christs Tree . 65. Thus we understand the Dying , what it is , and wherefore Christ must have dyed , and why we must all dye in Christs Death , if we will possess his Glory . 66. The Old Adam cannot do that , he must again into that out of which he is gone forth , he ‖ shall be tryed through the fire of God , and give up the * wonders again which he hath swallowed up . 67 * They must come again to Man , and appear to Man according to his will , so far as he hath here made them in Gods willing ; but so for as to Gods dishonour , so they belong to the Devil in the Abyss . 68. Therefore let every one look to it , what they here doe and make , with what Minde and Conscience he speaketh , doth and ●●nye seth ; it shall all be tryed through the Fire . 69. And what is capable of the Fire , that it shall devour , and give it to the Abyss in the Anguish ; † of that a man shall have loss and hurt , and shall want it in the other world . 70 Instead of having Joy that he was a * Labourer in the Vineyard of God ; he will be found to be a † sluggish servant . 71. Therefore will also the power Might clarity and brightnesse in the wonders of the divine wisdome in the other world be very unlike and different . 72. Many is here a wiched King , but in * the other world to come a swine-heard shall be preferred before him , in the Clarity brightnesse and Wisdome : the Cause is , his wonders wil be given to the Abyss , being they were Evil. 73. Behold ye dear Men , I shew ye a similitude of the Angelica● world , behold the flowery blossoming surface of the Earth , or the stars and Constellations , how † one Star , also one hearb excelleth another in power , virtue and beauty , also in the Ornament of its form : so also the angelical World. 74. For we shall be presented in a spiritual Flesh and Bloud ; not in such a * form or manner , as here . 75. The spiritual Body can go through Earthly stone , so subtile it is , else it were not capable of the Deity . 76. For God dwelleth without or beyond the palpable source or quality , in the Quiet still Liberty ; his own substance is the light and power of the Majesty . 77. Thus we must also have a power-body ; but truly and really in flesh and Bloud ; but therein is a Glance of the Tincture ; for the spirit it so very thin that it is unapprehensible by the Body , and yet is palpable in the liberty , Else it were a Nothing . 78. And the Body is much thicker then the spirit , that so the Spirit may lay hold of it and Eat it ; whence it maintaineth the spirit-Life in the Fire ; and giveth forth out of the Fire , the Light of the Majesty , and out of the Light , again , the Meekness in flesh and bloud , so that there is an Eternal substance . 79. Now if we thus finde and know our selfe ; then we see know and understand * what God is and can do ; and what the Substance of all substances , is . 80. And we thus find how altogether blindly , we are lead astray Erroniously , in that Men tell us very much of Gods will , and represent the Deity continually as some forinsik or strange substance , which is far of from us , as if God were some strange thing . 81. And did bear onely some inclinable will towards Us , and did forgive sinne out of Favour , as a King pardoneth one his Life , which had forfeited it . 82. But no! hearken ; It is not Hypocritical flattery and seeming Holiness , and to continue and abide wicked that is called for : but it is said ; we must become born out of God , or to be lost from God Eternally . 83. For , true Faith and Will must do it ; the will must earnestly enter into God , it must attain heavenly Substance , else neither singing , Ringing , Crying or flattering , or whatsoever it may be called , will avail . 84. God needs no service or Ministry : we should serve and Minister one to another ; and love one another , and give thanks to the Great God , that is , to lift up our selfe in one Minde and Consent into God , and make known his wonders ; to call upon his Name , and praise him ; that is the Joy in Ternario sancto , in the holy Ternary ; where the Eternal wisdome ; out of the praise , giveth forth Wonders , powers and sprouts . 85. Thus the Devils Kingdom becometh destroyed , and * Gods Kingdom cometh to Us , and his will is done : Else all is but humane Inventions , Traditions and doings , in the sight of God : an unprofitable thing , a flattery or Hypocrisie , and maketh no attonement or reconciliation , but onely leadeth a Man away from God. 86. Gods Kingdom must Come in us ; and his will be done , in us : and so we serve him aright ; when we † love him from our whole Heart , soul and all our powers , and our Neighbour as our selves ; this is the whole service of God which he accepteth of us . 87. What need we flatter our selves ; are we righteous ? then we our selves are Gods in the Great God ; and what we do then , God doth it in and through us . 88. If his Spirit be in us , why do we so very long take care about Gods service ; if he will do any thing , we should be willing and ready Servants , he must be the Workmaster , if a work be to please God. 89. Whatsoever is besides that , is Earthly built in the Spirit of this world : we build that for the outward Heaven , for the Stars and Elements which have their productions and wonders in Us , and for the Dark Devil ; whom we serve with works without the spirit of God. 90. Let this be said to you ; it is highly known , No work pleaseth God , except it proceed * from Faith in God ; flatter how thou wilt , yet thou labourest onely in this world , thou sowest in an Earthly field . 91. But if † thou wilt reape heavenly fruit , then thou must sow heavenly seed ; and if it cometh not to root in a strange field , then thy seed cometh to thee again , and groweth in thy own field , and thou wilt enjoy the fruit thy self . The seventh Chapter . Of Divine or Spiritual SEEING or Vision ; how in this World Man can have divine and Heavenly Substantiality or skill and knowledge : so that he can rightly speak of God : and how his seeing is . CITATIO SECUNDA . The Second * Citation . Or Invitation : of the Outward Reason of this world , in the Outward flesh and bload . 1. Question . OUtward Reason saith : How may a Man in this world see into God , viz : into another world ; and say what God is ? that cannot be : It must needs be a * Phantasy wherewith the Man tickleth and deceiveth himself . Answer . 2. Thus farre it cometh : it can not search further that it might rest● and if I stuck in that same Art , then I also would say the same ; for he who seeth nothing , saith nothing is there ; what he seeth , that he knoweth , and further he knoweth of Nothing but that which is before his Eyes . 3. But I would have the Scorner , and total Earthly Man , asked ; whether the Heaven be blinde , as also Hell , and God himself ? 4. Or whether there be also any seeing in the divine World ? whether also , the Spirit of God seeth , both in the Love-light-world , as also in the fierce wrath in the Anger-world in the Center ? 5. Doth he say , there is a seeing therein ; as indeed is very true , * then he should look to it , that he do not often see with the Devils Eyes , in his purposed Malice and wickedness ; when he long before medelleth and † frameth a thing to himself in his Imagination in false evil Maliciousness , to bring it to pass ; and seeth beforehand how he may and will Effect his wickedness . 6. Can he there see the wicked Malice before hand : why seeth he not also his wages and recompence beforehand ? 7. O no ; the Devil seeth with his Eyes and covereth the Punishment , that he may bring the Evil wickedness to pass . 8. If he would drive the Devil out , then he would see his great Folly which the Devil hath prompted him to . 9. He letteth him see the Evil , and lendeth him Eyes to do it withal , though the thing be farre off , and long before it be to be done : and yet is so blinded that he knoweth not that he seeth with the Devils Eyes . 10. In like manner the Holy or Saint seeth with Gods Eyes ; what God prepurposeth , that the spirit of God in the New Regeneration , seeth out of the right humane Eyes , out of the Image of God. 11. It is to the wise , a Seeing and also a Doing ; not to the Old Adam ; that must be a servant to it , that must * manage in the work , that which the New man , seeth in God. 12. Yet Christ saith † The Sonne of Man doth Nothing , but what he seeth the Father do , and that he doth also . 13. Now therefore is the Sonne of Man become our * House , into which we are entered ; he is become our Body , and his Spirit is our spirit . 14. Should we then in Christ , be blind , as to God ? The Spirit of Christ , seeth through , and in us , what he will ; and whatsoever he will , that we see and know , in him ; and without him we know nothing of God. 15. He doth divine Works , and seeth what and when he will , not when Adam will , when Adam would fain shed abroad his Malignant wickedness , with high-mindedness to be looked upon . 16. O , no : there he hideth himself : he seeth not , in us , in the light of Joy , in God ; but in the Cross and Tribulation , in Christs suffering and dying , in Christs persecution and Contempt , in great sorrow and Lamentation , into these he seeth , and letteth the Old Ass Crouch and bear the Cross , that is its Office. 17. But in the way through the Death of Christ , the New-Man seeth , into the Angelical world , it is to him much easier and clearer to apprehend , then the Earthly world ; it is done Naturally . 18. Not with Imagining , but with seeing Eyes ; with those Eyes which shall possess the Angelical World ; viz : with the Eyes of the souls Image . 19. With the Spirit which goeth forth out of the souls Fire , that Spirit seeth into heaven , that beholdeth God and the Eternity , and no other ; and that is also the Noble Image according to the similitude of God. 20. Out of or from this seeing hath this Pen written , not from other Masters , or out of Conjecture whether it be true or No. 21. Though now indeed a Creature is but a peece , and not a total entireness , so that we see onely in Part , yet it is searchable and fundamental . 22. But the wisdome of God , suffereth not it self to be written , for it is infinite or Endless , without Number and Comprehension * we know onely in Part. 23. And though indeed we know much more , yet the Earthly Tongue cannot lift it self up and say it , or bring it forth : It speaketh onely words of this World , and not words of the Inward World ; for the Minde reteineth them in * the hidden Man. 24. And therefore one alwaies understandeth otherwise then an other , all according as every one is indued with the wisdome ; and so also he apprehendeth , and so he expoundeth it . 25. Every one will not understand my writings according to my meaning and sense , indeed it may be not one : but every one according to his Gifts , for his † benefit , one more then another , according as the Spirit hath its property in him . 26. For , the Spirit of God is often * subject to the Spirits of Men , if they will that which is good or well , and seeth or looketh , after what , Man willeth ; that his good worke be not hindred ; but that every where , above all , Gods will or willing or desiring be done . 27. For , the Spirit which becometh generated out of the souls Fire out of Gods Meekness and substance , that is also the Holy Spirit : It dwelleth in the Divine Property , and taketh its seeing out of the divine property . 28. What is it now that is strange to or in us , that we cannot see God ? This world and the Devil in Gods Anger , it is , that we see not with Gods Eyes ; else there is no hinderance . 28. Now if one saith : I see nothing divine : he should consider , that Flesh and Blood together with the subtilty and Craft of the Devil , is a hinderance and Cover , to him , oftentimes , in that he willeth , in his high-mindedness for his own honour , to see God , and oftentimes , in that he is filled and blinded with the earthly Malignity . 30. * Let him look into the footsteps of Christ , and enter into a new Life , and yeeld himselfe to be under the Cross of Christ , and desire onely the Entrance of Christ , through Christs death , descention into Hell , and ascention into Heaven ; to the Father ; what shall hinder him : but that he must needs see the Father , and his saviour Christ , together with the Holy Spirit . 31. Should now the Holy spirit be blind , when he dwelleth in Man ? or write I this , for my own Boasting ? 32. Not so , but for a rule of Direction to the Reader : that he might forsake his Errour , and depart from the way of wickedness and abomination , forth into a holy divine substance , that he also with the divine Eyes might see the wonders of God , that so Gods will may be done . 33. To which End this Pen hath written very Much ; and not for its own honour , the pleasure and voluptuousness , of this lifes , sake , as the driver continually reproacheth us , that we do , and yet it remaineth onely to the Driver in the Anger of God , whom we would fain that he may have the Kingdom of heaven , if he might be but released from the Devil and the Earthly state and proud Longing Malady ; which make him blind . 34. Thus dear children of God ; you who seek with much sighing and Tears ; Let this be in earnest sincerity to you : Our seeing and knowing is in God : He manifesteth or revealeth to every one in this world , as much as he will , as he knoweth is profitable and good for him . 35. For he that seeth out of or from God , he hath Gods work to manage ; he should and must manage teach speak and do that which he seeth ; else his seeing will be taken from him ; for this world is not worthy of Gods Seeing . 36. But for the Wonders sake and the revelation of God ; it becometh given to many to see , that the Name of God may be manifested to the world ; which will also be a witness against all the Doings of the ungodly which pervers the truth into Lyes ; and despise the Holy Spirit . 37. For , * we are not our own , but his whom we serve in his Light. 38. We know nothing of God : He , God himself , is our knowing and seeing . 39. We are Nothing , that he may be all in us : we should be blind , deaf , and dumb , and know no Life in us , that he may be our Life and seeing , and our work may be his . 40. Our Tongue should not say ; if we have done any thing that is good ; this have we done but this hath the Lord in us , done : His Name be highly pr●ised . 41. But what doth this Evil world now ? If any say , this hath God in me done , if it be good ; then saith the world ; Thou Fool I thou hast done it : God is not in thee : thou lyest : Thus the Spirit of God must be their Fool and Lyar. 42. What is it then : or who speaketh out of the Blasphemous Mouth ? Even the Devil , who is an Enemy of God , that he may hide and Cover the work of God , that Gods spirit might not become known ; and that he may continue , Prince of the World even till the Judgement . 43. * Thus , When you see , that the World fighteth against you , persecuteth you , despiseth , slandereth you , for the sake of the knowledg and Name of God , then consider that you have the Black Devil before you : then sigh and long that Gods Kingdom may come to us , and the Devils sting may be broken or destroyed ; that * the Man through your longing , sighing and praying , may be released from the Devil ; And then you Labour rightly in Gods Vineyard , you prevent the Devil of his Kingdom and bring forth fruit upon Gods Table . 44. For in Love and Meekness , we become New Born out of the Anger of God ; in Love and Meekness we must strive and fight , in the Devils Thorny Bath , in this world , against him . 45. For , Love , is , his Poyson , it is a fire of Terrour to him , wherein he cannot stay : if he knew the least spark of Love in himselfe , he would cast it away ; or would burst himself therefore that he might be rid of it . 49. Therefore is Love and Meekness , our Sword ; wherewith we can fight for the Noble Garland under Christs Thorney Crown , with the Devil , and the World. 47. For , Love is the fire of the second Principle , it is Gods Fire ; The Devil , and the World , is an Enemy to it . 48. The Love , hath Gods Eyes , and seeth in God , and the Anger hath the Eyes of the fierce wrath in the Anger of God , that seeth in Hell in the source or Torment and Death 49. The World supposeth meerly , that a Man must see God with the Earthly and Starry Eyes ; it knoweth not , that God dwelleth not in the outward , but in the Inward . 50. And if then it seeth nothing admirable or wonderful in Gods children , it saith● O , he is a Fool , he is an Ideot , he is Melancholly ; thus much it knoweth . 51. O , hearken Sir , I know well what Melancholly is ; I know also well what is from God : I know them both , and thee also , in thy blindness ; but such knowledge , costeth not Melancholly , but a victorious wrestling . 52. For , it is given to None without wrestling ; unless he be a limit or Mark chosen of God ; otherwise he must wrestle for the Garland . 53. Indeed many a Man is chosen to it in his Mothers body or womb ; as John the Baptist , and others more , apprehended in the Covenant of Gods Promise , who are alwaies a Limit , or Mark of a Seculum or highest Pitch of an Age , who are born with the time of the Great Year , and are Chosen to open and disclose the wonders which God entendeth or purposeth . 54. But , * not all out of the Limit or Mark ; but Many of them out of their Zealous seeking ; for , Christ saith , † Seek and you shall find , knock and so it will be opened unto you : also ‖ Whosoever cometh to me those I will not reject or cast out . Also , * Father , I will that those , whom thou hast given me be where I am : that is , that those who are born out of Christ with the New man ; be , in God his Father . Also , * Father , I will that they see my Glory which I had before the foundation of the World. 55. Here lyeth the seeing , out of Christs spirit , out of Gods Kingdome , in the power of the Word , of the substance the Deity , with the Eyes of God : and not with the Eyes of this World , and of the outward Flesh . 56. Thus thou blind world , know wherewith we see , when we speak and write of God , and let thy false Judging alone : see thou with thy Eyes , and let Gods Children see with their Eyes ; see out of or from thy Gifts , let another see out of or from his Gifts . 57. * As every one is Called so let him see ; and so let him walk or Converse ; for we Manage not all one and the same Conversation ; but every one according to his Gift and Calling to serve Gods honour and Wonders . 58. The Spirit of God suffereth not it self so to be tied or bound up , as outward Reason supposeth , with its Decrees Cannons and Councils , whereby alwaies one Chain of Antichrist is linked to another , that Men will Judge above Gods Spirit , and Maintain and hold their * Conceipts or opinions to be Gods Covenant ; as if God were not at home in this world , or as if they were Gods upon Earth ; and moreover what they will Believe , they establish with an Oath . 59. Is not this a work of Folly , to bind up and tie the Holy Spirit with his Gifts of wonder , to an Oath ; he must Believe what they will , and yet they know him not , also they are not born of him ; and yet they make Lawes what he shall do . 60. I say , that all such Covenants and binding is Antichrist and unbelief , let it seem or flatter how it will : Gods Spirit on the Contrary is unbound , he goeth not into such a Covenant or Band , but he appeareth freely , to the seeking humble lowly Minde , according to his Gift , as he his * inclined . 61. He is also even very subjected to it , if it do but Earnestly desire him ; what then would that ‖ Covenant in humane wit and prudence of this world , do , if it did belong to the honour of God ? are not all † Covenants generated out of self Pomp state and Pride . 62. Friendly Conference and Colloquy together is very Good and necessary , that one present or impart his Gifts to the other ; but the Covenants or Institutions are a false or wicked chain against God. 63. God hath once made one Covenant with us , in Christ , that is enough in Eternity : he maketh no more ; He hath once taken Mankind into the Covenant , and made a firm Testament with or by Death and Blood ; there is enough in that , we justly rest satisfied in that , and cleave to this Covenant . 64. * Note we ought not dare to dance so Boldly and audaciously lewdly about Christs Cup , as is done at present ; else it will be takeh away ; as is done to the Turks . 65. There is a very great earnest severity at Hand , such as hath not been since the beginning of the World : Let is be said to you , it is become known : the Antichrist shall stand * Naked . 66. But look to it , that you become not thereby the worse † for the Axe is put to the Tree : the ‖ Evil Tree shall be hewn down , and cast into the Fire ; the time is near ; let none stick or hide himselfe , in the Lust of the Flesh . 67. For , it avalleth nothing , that any know how he should be New-born , and set continueth in the Old skin , in the pleasure and voluptuousness of the Old Man , in Covetousness , high-mindedness , unrighteousness , in unchastity , immodesty , and in a dishonest or scandalous wicked life ; † such a one is dead while he liveth , and sticketh in the Jaws of Gods Anger , their knowledg will accuse and Condemn them at the Judgement . 68. If he receiveth the word of knowledge and conceiveth it , so that God giveth him to know it , that it is the right way to Life ; then he must presently be a door of the word , and go forth from the Evil or wickedness ; or else he hath a heavy Judgement upon him . 69. What is he better then the Devil , who * also knoweth Gods will , but yet doth his own Evil will : one is as the other , neither Good , so long till he becometh a doer of the Word ; and then he walketh in Gods way , and is in the Vineyard in Gods Labour . 70. The Hypocritical Babel teacheth now at present ; that our works merit Nothing , Christ hath delivered us from Death and Hell : we must onely Believe and so we are righteous . 71. Hearken O Babel ; † The servant who knoweth his Lords will , and doth it not , shall suffer many stripes : a knowing without doing , is just as a fire which glimmereth but cannot burn for moisture . 72. Wilt thou that thy divine Faiths Fire should burn , then thou must blow it up , and put off from Thee the Devils and the worlds Moysture ; thou must enter into the Life of Christ . 73. Wilt thou be his Childe , then thou must enter into his house : and manage his work , else thou art out of it without , and an Hypocrite * who beareth the Name of God in vain or unprofitably ; † thou teachest one thing and dost another , and testifiest thus , that Gods Judgement is right concerning thee . 74. Or , what pleasure hath God in thy knowing , when as thou stil continuest wicked ? dost thou suppose he will accept thy Hypocrisie ? 75. That thou Cryest to him : Lord ! give me a strong Faith in the Merits of thy Sonne Christ : that he hath satisfied for my sinnes : supposest thou , that , that is enough ? 76. O Sir , no , hearken : * thou must enter into Christs Suffering and dying , and be born a second time out of his Death ; thou must become a Member in and with him ; thou must constantly Crucifie the Old Adam ; and alwaies hang upon Christs Cross , and must become an obedient Child , that alwaies hearkeneth what the father saith , and alwaies would fain do that . 77. Thou must enter into the Doing , Else thou art but a * Vizard without Life , thou must together with God , work good works of Love towards thy Neighbour , and continually exercise thy Faith , and alwaies be prepared , and ready at † the voice of the Lord , when he Calleth thee out of the old skin , to go home into the pure Garment . 78. See ; though thou plainly walkest in this way , yet thou wilt have upon thee weakness enough , and feel far too much ; thou wilt still work very farre * too much Evil. 79. For we have an Evil Guest lodging within us , to comfort ones self onely doth not avail , but to fight and strive against it ; and Continually to slay and vanquish it : without this it is ever too strong and will have the Dominion . 80. Christ hath indeed in us and for us , broken and destroyed Death ; and made way for us , but what doth it help me , to comfort my selfe with that , and learn to know that , and yet continue lying shut up in the dark Anger , and Captivated in the Chains of the Devil ? 81. I must even enter into that very way and Path , and walk in that street as a Pilgrim or stranger who wandereth out of Death into Life . The Eighth Chapter . Of the Pilgrims-VVay out of Death into Life . 1. DEar Children , let us very heartily speak one with another concerning the Ground and Foundation . Our true life , wherewith we should see God , is as a damped fire , in many also , as the fire shut up in a Stone ; we must strike upon it with true earnest sincere entring and turning In to God. 2. Look upon Gods care in providing which hath taken for us aforehand : * He hath regenerated us in Christ out of the Water of Eternal Life , and hath left us at last the same in the Covenant of Baptism for a Key ; that we should therewith unlock and therewith * besprinckle our souls Fire ; that it may become capable of the Divine Fire . 3. And hath * given us his Body for food , and his Blood for drink , that we should receive it , and enter into his Covenant , and feed our souls therewith , that they may be quickened and awake up from Death , that the divine Fire , may kindle them . 4. Dear Children ; It must burn , and not continue to lie shut up in Stone , or as an Ember or Tinder , which would fain glimmer , and cannot for the Devils Moysture . 5. The Historical Faith is onely an Ember , which glimmereth like a little spark ; it must become Kindled , we must give it Matter , wherein the sparkle may kindle it selfe . 6. The soul must press forth out of the Reason of this world in to the life of Christ ; into Christs flesh and Bloud , and so it conceiveth the Matter to its kindling : It must be in Earnest Sincerity . 7. For , the History reacheth not Christs flesh and Bloud , Death must be broke open . 8. Although indeed Christ hath broke it open , yet the Earnest sincere desire must follow after , that would fain doe or act , and alwaies labour therein . 9. As a Pilgrim or Messenger who hath a long dangerous way to travail , he alwaies runneth on towards the End , and is unwear●ed , though woe and misery befall him , yet he hopeth for the End , and cometh alwaies nearer where then he Expects in hope his wages and refreshment , and joyeth that his sore travail and wandering will have an End. 10. Thus must a man that will travail and wander to God , behave himselfe in the Way of his Pilgrimage : He must continually more and more wander or travail forth out of the Earthly Reason , out from the will of the Flesh , of the Devil and the World. 11. Often woe and misery befall him , when he must forsake that , which he might well have had , and could therewith have swum in Temporal Honour . 12. But if he will Travel in the Right Path , then he must onely put on the Mantle of Righteousness , and put off the Mantle of Covetousness and the Hypocritical Life . 13. He must * impart his bread to the Hungry , and give his clothes for a Covering , and not be an Oppressor of the Miserable ; and onely fill his own Sack full , squeese away the sweet from the simple ; and impose Lawes upon him , onely for his pride and pleasure sake . 14. He is no Christian that doth such things , but he travelleth in the Path of this world , as the starres and the Elements with the Devils infection and Lust , drive him . 15. And though likely he knoweth the Faith of Gods Mercifulness , of the satisfaction of Christ , yet that will not help him : for ‖ not all that say Lord Lord shall enter enter into the Kingdom of Heaven ; but those that do the will of my Father in Heaven . 16. And that will is , * Love thy Neighbour as thy self : ‖ What thou wilt that men should do to thee , that do thou also . 17. Say not in thy Heart : I sit in this Office and Lordship , of Right : I have bought purchased or inherited it , that which my Subjects doe for me they are obliged to do it . 18. See and search , whether that hath a right original , whether it be ordained of God , or whether it takes its original from deceit , and selfe state and pride , and out of Covetousness . 19. If thou findest that it be of Gods Ordaining , then look to it , and walke therein , according to the Commandment of Love and Righteousness : Consider that therein , thou art a Servant and Minister ; and Not a Lord over Christs Children . 20. And not that thou fittest therein onely to draw their sweat to thee , but that thou art their Judge and shepheard , and that * thou shalt give an accompt of the Office. 21. † Five Talents have been given thee thou shouldst return them up to thy Lord with increase and usury : thou shouldst lead thy inferiours in the right way , thou shouldst give him good Example in Instruction and reproving of evil and wickedness . 22. For , it will be required of thee , If thou reprovest not the wicked , and protectest not the Oppressed and afflicted . 23. Thou art not therefore their Ruler , that thou shouldest be their Lord : not thou ; but God is their Lord. Thou shouldst be their Judge , and part them in their fallings out , and decide their differences . 24. Not for thy Covetousness onely art thou their Judge , but for their Conscience sake , that thou shouldest instruct lead and direct the simple , not onely with squeezing of his sweat , but with Gentleness and Meekness . 25. Thou hast a heavy burden upon thee ; thou must give an Earnest severe accompt thereof . 26. * When the Miserable sigheth concerning thee in his oppression , he complaineth of thee before his and thy Lord , thou shalt and Must stand with him before the Judgment , for the sentence passeth upon thy soul no Hypocrisie will help . 27. Whatsoever was sown with Teares , in right Earnestness , that becometh a substance , and belongeth to the Judgement of God : except a man Convert , and reconcile himselfe with wel-doing and benefit to the oppressed that they may bless him ; then that Substance breaketh . 28. Therefore ye Rulers and Superiours , you ought to look narrowly to your state and Condition ; whence it ariseth Originally : the Root will shortly be narrowly sought after : * every one shall give an accompt of his state and Condition . 29. But have a care that therewith you † ride not in the Hellish fire , as the fierce wrathful Devil himselfe doth : and so ye be found his servants and Ministers ; as the Spirit of the Wonders sheweth us ; that ye are become the ‖ fulfilling of the Eternal anger and fierce wrath . 30. Say not in thy Heart : thus have my Parents , Elders , Ancestors and predecessors walked , I have inherited it from them : Thou knowest not into what Lodging they are entered . 31. Wilt thou be a Christian and a Childe of God ▪ then thou must not look upon the way of thy predecessors ; How they have rid on in Pleasure and voluptuousness : but look upon Gods word : that must be the Light of thy Feet . 32. For , Many who have done Evil , are gone into the Abyss , and thou wilt follow after them : if thou walkest in their footsteps . 33. Suffer not the Devil to pourtray or paint before thee the Hypocritical way ; his Colour glistere outwardly , and in the † Essences it is Poyson . 34. O , how dangerous away have we to wander and travail through this world : and it were to be wished that there were no * Eternal thing in the wicked , then they would not suffer Eternal Torment ; and be in the Eternal scorn and reproach . 35. As they have here in this life been the Enemies of Gods children , so also they continue to be for ever the Enemies of God and of his children . 36. Therefore must the Children of God , take the Cross upon them , and here sweat in the Thistly and Thorney Bath , and become born anew in Anguish ; they must walk in a Narrow steep Path , where Reason alwaies saith : Thou art a Fool , thou mightest live in Joy and Jollity , and be saved well enough 37. O , how often outward Reason striketh and smiteth the Noble Image , which springeth up out of the Thorney Bath , out of Tribulation : how many sprouts become torn of from the Pearl-Tree , through Doubting and Unbelief , which bring Man into the False and wicked way . 38. The Miserable sigh , and paint , after temporal sustenance ; and Curseth the Oppressor , which bereaveth him of his sweat , and thinketh he doth right in it , yet he doth but destroy himselfe therein ; he doth even as wickedly as his driver or Oppressor . 39. Did he take to himselfe Patience , and Consider , that he walketh upon the Pilgrime's Evil Path , and did set his Hope in his Journeys End , and did Consider that thus under the Cross and misery , under oppression , * he laboureth in the Vineyard of Christ ; O how Happily and blessedly should he doe . 40. He hath cause hereby to look for another and better life , seeing he must here swim in Anguish and Misery : if he rightly understand it , how well God entendeth it towards him ▪ that so he might the more seek and hunt after him , that he might not build upon the Earthly Life . 41. Being he seeth , that it is but a vale of Misery affliction and oppression , and that he must spend his dayes here in hard streights , in Misery , in vain Labour weariness and Care : yet he is to Consider , that God letteth it not pass so in vain ; but that in like manner he thus giveth cause , to seek the true Rest , which is not in this world . 42. Besides he must every hour expect death ; and leave his work to another ; what is it then , for a Man to build his Hope upon this world , wherein he is but onely a Guest : and a Wanderer or Pilgrim , which must there wander through the way or Passage of his Constellation . 43. If he did assume the Inward Constellation , O! how happily and blessedly would he labour in Gods work , and let the outward , go , as it may or can be ! 44. A Man in this world that entendeth to possess the Kingdom of God he hath no better way , neither can he have any better Council and advice , but that he continually Consider and Conceive , that he is in the Vineyard of God with all his doings and substance , and whatsoever he is , and that he do it to or for God. 45. His Minde should in a Constant Hope be looking towards God , that he shall obtain his wages for his Labour , from God ; and that he laboureth in Gods deeds of wonder ; and therefore should be diligent in the Labour which he performeth . 46. And when he must oftentimes serve his driver or oppressor in weariness , without wages , then let him but Consider , that he laboureth for God ; and be patient in Hope that God will well bestow his wages upon him in due time . 47. For * the Lord of the Vineyard doth not pay his Labourers off at Noon day , but in * the Evening when their Day Labour is done , when we go home to our Lord , our of the Vale of this Tabernacle , and then every one receiveth his wages . 48. † Those then who have laboured much for a long time ; have much wages to Expect . 49. But they that have been Snorers , Grunters , * sluggish , Lazy , and Evil , murmuring , whining , pettish , Labourers , in Impatience , such a one hath done small service , and ought well to expect moreover , to have punishment from his Lord ; for he hath but misled other Labourers , and hath been an unprofitable Labourer , and hath performed meer vain false and Evil work , to cheat his Lord of his wages , he justly receiveth punishment for his wages . CITATIO TERTIA ▪ The Third * Citation . The Gate in the Center of Nature . 50. Question . Reason saith . Why doth God let it go so , that here is nothing but vain toylsome weariness , as also vexation and oppression , one plaguing and afflicting another ? And though many have much and want nothing ; yet they have no quiet and rest ; they hunt onely after oppression and Unquietness ; and their heart is never quiet and still . Answer . 51. See , thou Locked-up knowledge : the Ground or foundation of the world is thus ; the Original of Life is also thus ; in this world it may or can , not be otherwise . 52. Except a Man become New born , and then he is otherwise in the New-man ; and yet this oppression and driving cleaveth alwaies to him in the Old Man ; * This is , * the strife of the Spirit against the Flesh , where † the Flesh lusteth against the Spirit , and the Spirit against the Flesh . Question . 53. Now saith Reason ; whence hath this its originall ? Answer . 54. Answer : Behold ! in the Center of Nature there is such a Thing Being or substance : do but Mind it . 55. The Eternal will which is called God ; that is Free ; for it hath in it nothing but the Light of the Majesty ; and dwelleth in the Eternal Nothing ; and therefore also Nothing can touch him . 56. But his Desiring ; which maketh the Center of Nature ; that hath such a property ; for therein is the harsh astringency , viz : the first Property of Nature , which alwaies attracteth to it self , and receiveth where nothing is , where it hath made Nothing : and taketh it and twitcheth it up together . 57. Yet it may not Eat it , also it is not profitable to it : Thus it maketh to it self anguish pain and unquietness therewith ; as also Covetousness , in Man , doth . 58. The Second Form , is its drawing or Sting ; that is its Servant or Child , which there twitcheth together what the desire will ; that is the Labourer ; and signifieth the Inferiour Man , who is Evil , base , Angry , Raging , and stingeth and throbbeth in the Harsh astringency . 59. And that cannot the Astringent harshness endure from the servant , but draweth it the more eagerly ; and so the servant becometh more Evil and Base , more raging , and stormeth the Lords house . 60. Thereupon , will the Lord bind and hold the servant , and the servant teareth forth with Malice aloft again . 61. And then seeing the Lord , viz : the harsh astringency cannot over-power it ; they struggle together in Great Anguish , enmity and Opposition , and begin to make a whirling-wheel ; to worry murther and put to death one the other . 62. This is the Third Form of Nature , whence ariseth Warres , fighting , strife , destroying of Country and City , envy and anxious vexatious Malice and wickedness : whereas alwaies one would have the other Dead ; willeth to devour all and draw it into it selfe , it willeth to have it alone , and yet there is nothing profitable to it but hurtful . 63. It doth as the fierce wrath of Nature doth , that swalloweth it self up into it self : and Consumeth and breaketh it self , and yet it generateth it self also thus . 64. * Whence , all Evil cometh ; the Devill together with all Evil things or substances cometh from hence : thus they have their Original : as Nature in the Center doth , understand , without the Light. 65. Thus doth the Devil also , who hath not the Light : as also Evil Men and Beasts , also hearbs and Grass , and all whatsoever is odious or Enemicitious . 66. For , it is the poyson-wheel , whence the Life ariseth Originally , that whirleth it selfe thus in great anguish , in stinging raging and breaking ; till it Createth another will in it selfe to go out of the Anguish , and sincketh it self down into Death , and giveth it self free therein into Liberty . 67. So it destroyeth the stinging and breaking in death , and falleth into the Liberty of the first willing , which kindleth the Anguish of Death-with the still Liberty , whence the Anguish is terrified , Death breaketh , and out of the Anguish goeth forth a Life of Joy. 68. Thus it goeth also with Man when he is in the Anguish and Enmity , that the sting of Death and of Anger rageth in him , so that he is anxious Covetous , Envious Angry and Enemicitious . 69. Then he should not continue in this Evil Substance , Condition , or Doings ; else he is in the Forms of Death Anger fi●rce wrath and Hellish Fire : and if the water-source or quality were not in him together with Flesh and Bloud , then he would instanly be a kindled Devil , and nothing else . 70. But he should consider himself , and Create another will in his Evil Anguish , and go out from the Covetous Malice , into the liberty of God , where there is continually Rest enough . 71. He should in Death sinck down into Patience , and willingly give up himself into the Anxious wheel , and Cr●●● a Thirst after Gods quickening , which is the Liberty , and so 〈◊〉 ●cketh down quite through the anxious Death , and falleth into the Liberty . 72. And so when its Anguish tasteth the Liberty , that it is such a still meek source or Quality , then the Anguish becometh terrified , and in the Terrour breaketh the Enimicitious harsh Death ; for it is a Crack or Terrour of Great Joy , and a Kindling of the Life of God. 73. Thus the * Pearl-Branch or sprout becometh Generated ; that now standeth in the trembling of Joy ; but in great danger ; for the Death and the Anguish source or quality is its Root . 74. And is environed therewith as a fair green Slip or Branch groweth out of a stincking dunhil out of the strong source , and attaineth another Essence , smell , substance and source or quality , then its mother hath , out of which it became generated . 75. As then also the source or quality in Nature , hath such a property , so that out of the Evil , viz : out of the Anguish , the Great Life becometh Generated . 76. And as we further know : that Nature in the Crack or Terrour divideth it selfe into two Kingdoms ; the First , into the Kingdom of Joy : The Second , into a sincking of Death into a Darkness : so also Man , when the Lilly branch to the Kingdom of Joy thus becometh Generated , then its Nature divideth it self into Two Wills. 77. As First , the one riseth up in the Lilly and groweth in Gods Kingdom : Secondly , the other sincketh down in the Dark Death , and panteth or longeth after the Earth ; after its Mother : which striveth alwaies against the Lilly ; and the Lilly flieth before or from the roughness . 78. As a sprout groweth out of the Earth ; and the Essence fleeth before or from the Earth , and is drawn up by the sun ; till it becometh a stalk or Tree : so also Gods Sun draweth Mans Lilly , viz : the * New Man , alwaies , in his power , forth from the Evil Essence , and draweth at last out of it , a Tree in Gods Kingdom . 79. And then he letteth the old Evil Tree or Shell , under which the New did grow ; fall away into the Earth into its Mother , after which it indeed Longed ; and out of the Earth again into the Center of Nature , at the End of the Day of Separation , wherein all must again go into its Ether . 80. Thus goeth the Lilly also into its Ether , viz : into the * free will , into the light of the Majesty . 81. Understand it further thus ; when thus two Kingdoms divide themselves in the Crack or Terrour of Nature , then is the terrour or Crack in it self a flash , and Cause of the Fire , viz : of the Lifes kindling . 82. Thus the Prima Materia , viz : the first Matter , which the harshness maketh with its entering in , wherein the Enmity existed , divideth it selfe into TWO Parts , One downwards into Death : this is the Essential Life with substantiality of this world : such as Earth and Stone . 83. And then the Second Part ; severeth it selfe out of the Terrour or Crack of the Fire into the Light of the Liberty ; for the Terrour of the fire , kindleth the Liberty so that it also * becometh desirous : and that now in its desiring draweth the Kingdom of Joy into it self , viz : the Meek wel-doing , and maketh is also become † Matter . 84. This now , is the Heavenly divine * substantiality ; which draweth the fire againe into it self ; and devourth it in its Crack or Terrour , which is the fire's source or quality : and there the soft meekness Consumeth the source or quality , and bringeth it self into the highest Joy : so that out of Auguish , Love ; and out of fire , a love-burning , Cometh to be . 85. And giveth out of the Burning , the Richly Joyful spirit of the Eternal life , which is called the Spirit of God , which ariseth Originally in the first-willing which is called the Father , for it is the desiring of Nature ; and is in the fire , a fire-source or quality , and in the Anguish of Death , a sting of Death and of fierce wrath , and the Enmity in the substance of Nature viz : in the Center . 86. And in the Light , it is the divine Kingdom of Joy ; which there in the divine substantiality , viz : in the wisdome , which is the Colours of the Virtues and Powers , openeth the Noble * Tincture , which is the Glance of the Heavenly Substantiality . 87. And Causeth in the Substantiality , the Element of the Angelical world , out of which this world is an Out-birth ; but in the Anger ; kindled by the Devil : who is a cause that the fierce wrath of Nature hath kindled it self ; whence in the substantiality Earth and Stone are come to be : as it is before our Eyes . 88. Which the Maghtiest source or quality in Verbo Fiat in the world Fiat , hath separated into a Principle , as in the Book of the Three-fold Life is expressed at Large . 89. Thus , understand the Fire-●lash for the fourth form of Nature . 90. And the Love-birth of the Kingdom of Joy ; for the Fifth Form. 91. And the swallowing in of substantiality , out of the Meeknesse into the Fire-source or quality , where the fire also attaineth the Kingdom of Joy , viz : the sound , of the Manifestation or revelation of the Colours Wonders and Vertues , whence the five Senses , viz : Seeing Hearing Smelling Tasting and Feeling , Exit ; for the sixt Forme of Nature . 92. And the Substantiality of the Light , in which the divine Element is comprehended , out of which the Springing growing or Paradise existeth : for the seventh Form ; as again for the Mother of all Forms , which give●h substance power and Meekness to all Forms ; so that there is an E●ernal Life and an Eternal dwelling or delight of Life . 93. For , the Seventh Form , holdeth or conteineth in it self the Angelical world ; as also the Paradise , or right Kingdom of Heaven , wherein the substances of the Deity is Manifest , and all whatsoever the Light world conteineth : as we have expressed in our Other Books . The Ninth Chapter . Further and More Circumstance of this Third Citation . Highly to be Considered . 1. THus ye Children of Man ; be here seeing and Not Blinde ; Observe what is here manifested to you ; it is done not in vain ; there is somewhat more behind : sleep Not , it is high Time , do but see what the substance of all substances is . 2. This world is generated forth , out of the Eternall ; the * Center of Nature , hath ever been from Eternity ; but to hath not been manifest . 3. With this is world and with the Devils † fierce wrath , it is come into substance : But yet understand what the Devil is . 4. He is a Spirit of his Legions , out of the Center of Nature ; * as one when he was Created in the Divine substantiality . 5. And yet he was to be proved or tryed in the fire , and to set his Imagination into the Love , but he set it into the Center , of the wrathfulness , back into the fourth form of the Anguish , and would fain d●mineer in the fire over Gods Meekness , as an Enemy of the Kingdome of Joy : and despised the Love , when he saw , that the fire , gave strength and Might . 6. And therefore he was Thrust out of the fire of God into the Anguish of the Darkness , into the Center of the fourth Form : he had no more of the Fire , but the Terrible Flash , and that is his right Life . 7. But the will of God : which however , in Angels and Man longeth and panteth after the Life , which cometh to help the Life , with the Liberty , viz : with the Meekness , that hath left or forsaken him ; and so he cannot attain the Light , in Eternity . 8. Also he can frame or Create no Imagination or longing after it ; for Gods wil spirit , floweth into him and quelleth him in the Anguish Chamber , in the first four forms of Nature ; he can not attain the Fift . 9. And though indeed , he hath all forms , of Nature , yet all is enimicitious and Opposite or of Contrary will ; for the Holy Spirit hath left him , and now the source or fountain of the Anger or fierce wrath is in him . 10. God , who is ALL , hath opened his fierce wrath , or the Center of the Original , in him : so that it also is Creaturely ; for it hath also longed to manifest it self . 11. And when God once moved himself to the Creation of Angels , then all became manifest , whatsoever from Eternity in the Wonders of the wisdome stood hidden in the Center , both in Love and Anger . 12. Seeing now we thus know : what we are ; and that God letteth us know it ; we should now look to it , and generate some Good out of us : for we have the Center of the Eternal Nature in us . 13. If we make an Angel out of us , then we are that . 14. If we make a Devil out of us ; then also we are that . 15. Here we are in the Making , in the Creating ; we stand in the field : Gods willing in the Love , standeth in the Center of the Life towards us . 16. God is become Man , and willeth to have us ; so also his Anger in the Kingdom of the fierce wrath willeth to have us ; the Devil also willeth to have us into his society : and Gods Angels also into theirs : to which soever we are Factour and Trade , thither we go . 17. * If we put our Imagination into the Light of God ; and go with earnest sincerity into that ; then we come into it , and are also with earnestness drawn into it . 18. Will we then put our willing into the Glory of this world , and let the Eternal go ; then we have to expect , that we must with this worlds fierce wrath , enter into the first Mystery . 19. * Shall we not then have divine Imagination , viz : Faith , in us , then the divine Love will leave us , and not let us in at her Doars . 20. Assuredly , if God break them not open , then we come into Necessity ; if thou bringest Not Gods spirit along with thee , thou wilt never more attain it . 21. Therefore , it is Good to Spring and grow forth in this Life : Christ is Become our field ; we may without any great anguish or trouble attain it ; * it is but to do this viz : to breake our Will. 22. That is woeful , for the Old Adam will not , so also the Anger will not ; the Devil also will not . 23. Behold ! O , Man : thou thy self art thy own Enemy : that which thou holdest to be thy friend , that is thy Enemy ; wouldst thou be saved , and see God , then thou must become worst Enemy to thy best friend , viz : to thy outward Life . 24. Not that thou shouldest destroy it , but , its will , onely : thou must do what thou willest not , thou must become thy own Enemy , or else thou cast not see God. 25. For , that which thou now holdest for thy friend , is proceeded out of the Anguish Chamber ; and hath still the Anguish life in it , it hath the Anger source or quality and the Devils sicknesse longing or Malady in it . 26. Thou must frame or Create a will in God : thou must frame or Create a will out of thy soul , and with the same go forth out of Evil wickedness and Malice , into God ; and so thou wilt be introduced into Gods Fire . 27. Understand ; the willing-spirit ; that , will kindle thy soul , and so then , reach after the life and spirit of Christ , and thou wilt receive it : which will new Regenerate thee , with a New willing , which will abide with thee . 28. The same , is the blossome of thy soul , wherein , the New-Child standeth in the Image of God : to that God giveth Christs flesh and bloud , to feed on . 29. And not to the Adamical Ass , as Babel wonderfully Dreameth : as if the wicked should participate or be made partakers of the Body of Christ ! O , No. 30. They receive the four Elements , and therein , the Anger of God , and therefore * because they distinguish or discern not the Lords Body , which is every where present in Heaven ; and becometh fed upon by that soul , which attaineth Heaven . 31. Not , as a sign , as the other Phantasy Dreameth ; not Spirit without Substance ; but the substance of the spirit environed and inclosed with Gods wisdome , Christs Flesh , which filleth the Light-world in every Place : which the Word that became Man brought along with it into Mary . 32. That same Substantiality , although indeed , in Mary , it became Opened in its flesh and bloud , and assumed humane Essence to it selfe , † was at that very Time , while Christ lay in the body or womb of Mary , in Heaven in the one Element in all Places . 33. It never came at any time from any Place many miles off , into Mary : No , but the included Center which Adam had shut up in the Anger of God in Death , that , the word of the Deity did unshut or unlock ; and introduced the divine substantiality , into the virgin-like Center shut up in Death . 34. That was done in the Body or womb of Mary , in the limit or Mark of the Covenant ; not departing away , also not entering in , but unshutting , in-generating , and in this world Ex-generating . 35. God-and-Man one Person ; Heavenly , and in Death inclosed substantiality and virginity ; one substantiality : one onely Man , in heaven and in this World. 36. And such must we also be ; for the Word which became Man , is stirring in the soul ; and standeth in the sound of the Life in all Souls . 37. Now go whither thou wilt , thou hast now the Center of the Deity in thee in the sound and stirring ; and also , the Center of the fierce wrath , into which thou goest , and which thou awakenest therein standeth thy Life . 38. Do what thou pleasest , thou art free , and God letteth thee know it : He calleth thee ; if thou comest , then thou wilt be his Child ; if thou goest into the Anger , then thou wilt also be taken up by that . The Tenth Chapter . Of Gods Express-Reflex Image of Man , viz : of Gods similitude and Man. 1. WE cannot in this world see our substantiality or New Body , while we are in the Earthly Body : the Outward Man knoweth it not ; onely the Spirit , which becometh generated , and goeth forth out of the New Man , that knoweth its Body . 2. But if we would fain have the knowledge thereof , and would know whether we are in the New Birth : then we have no better proof or tryal of it ; then by or in the similitude of God , which we understand , to be viz : the Desiring , the sense or * Thoughts and the Mind . 3. These Things contein in them , the Center of the spirit , out of which the strong will becometh generated and brought forth ; in which , the right true similitude , and the Image of God with flesh and Bloud , standeth , which the outward man knoweth not . 4. For that very Image is not in this world , but it hath another Principle , viz : in the Angelical world , and during this Time of the Body standeth in the Mystery in the secresie or Arcanum . 5. As the Gold in the Stone , whereas the Gold hath another Tincture , another Essence another Glance and Lustre or shining ; and the rudeness or drossiness of the Stone , cannot comprehend it : and the Gold also doth not comprehend the rude drossiness of the Stone , and yet the rude drossiness , viz : the Anguish Center , is a Cause of the Gold ; for the rude drossiness is the Mother , and the Sun or Sol is the Father . 6. Thus also is our Old Adam and Body , a Cause of the New Body ; for it is the Mother : out of the Old substantiality originally ariseth the new Body , and Gods Spirit in Christ is the Father , as the Sun is the Father of the Gold : so also is Gods heart the Father of the New-Man . 7. But now we can not know the New Man , better then in the Center , namely in the Desiring , Thoughts and Mind . 8. * When we find our selves thus , viz : that our Desiring standeth totally according to and towards God ; that our Thoughts continually run in the will of God , and that the Mind totally giveth it self up in Obedience into the will of God , and that the Imagination or longing sucketh of Gods power : then we may assuredly know , that the Noble Lilly-Branch is generated , that the Image of God is in substance ; that God in the similitude is become Man. 9. There it is necessary that the Noble Image be highly regarded and taken care of , and that the Old Adam with his Lusts have no room or space left him , but that he be continually put to death , that the New-Man may Grow , and be great , and become adorned with the Wonders of the wisdome . 10. But now Reason asketh : How is then the similitude ? 11. Behold ! God is Spirit , and the Mind , together with the Thoughts and desire is also Spirit . The Mind is the wheel of Nature , the Desire is the Center , viz : the first substance to Nature : the Thoughts are the * Essences . 12. For , out of the Essences go the senses or Thoughts ; they are and have their Original , out of the sting of the desirousness , viz : out of the harsh astringency ; for they are the bitterness , and run alwaies into the Mind as an anguish wheel , and seek rest , to try whether they may attain the liberty of God. 13. They are they , which strike up the fire in the Anguish wheel , viz : in the Mind , and in the kindling in the Crack or Terrour willingly give up themselves into Death : and thus sinck down through the fire-source or quality , into the Liberty , viz : into Gods Arms , and they go forth into the Liberty as a Life out of Death . 14. They are the Root of the New Tast or relish , which penetrate into Gods wisdome and wonders ; they bring the Desire , out of the Anguish of Death , they fill their Mother the Mind , and give it power from Gods Essence . 15. Thus is the mind , the wheel , or the Right Chamber of the Life , viz : * the souls own House , of which it self is a Part ; if the substantiality , understand , the substantiality of the Tincture , be accompted to it , viz : the Fire-life . 16. For , out of the Fire-life ●●isteth the Mind , and the fire-life dwelleth in the Mind : but the Mind is Nobler then the Fire , for it is the Mobility of the Fires-life : it maketh the understanding . 17. The Thoughts or senses are the Minds Servants , and are the subtilest Messengers ; they go into God , and again out of God into necessity . 18. And wherein-soever they kindle themselves either in God , or in Necessity , viz : in falshood or wickedness , that they bring home to the Mind . 19. Therefore must the Noble Mind often be Lord over the Evil or wickedness , and stifle it , in its Anguish , when the Thoughts have entertained or loaden in , false or evil Imaginations into the Desire . 20. Thus understand it lastly in this Manner : God is himself ALL and in ALL. 21. But he goeth forth out of the fierce wrath , and findeth the Light-and power - world in himselfe : he himselfe maketh them , so that the fierce wrath with all forms are onely a Cause of the Life , and a finding of himself in Great Wonders . 22. He is the Ground or Byss and Abyss ; the Liberty and also the Nature , in Light and Darkness . 23. And Man also is IT all , if he do but so seek and find himself as God doth . 24. Our whole Writing and Teaching , aimeth at this , how we must seek make and lastly finde our selves ; how we must generate or bring forth ; that we may be ONE spirit with God ; that God may be in US , and we in God ; that Gods Love-spirit in us , may be the willing and the Doing . 25. And that we , withdraw from the Anguish source or Quality , that we may introduce our selves into the true similitude in Three worlds , that each of them may stand in their Order , and that the Light-world in us , may be LORD , that , that may lead the Dominion . 26. That so , the Anguish world may abide hidden in the Light-world , as it doth also in God , and so be onely a Cause of the Life and of Gods wonders . 27. Else , if we attain not the Light-world , then is the Anguish-world in us , the upper Dominion , and so we live Eternally in an Enimicitious source or Quality . 28. And this strife lasteth so long as the Earthly Life endureth ; and then it goeth into the Eternal Ether , either into Light or into Darkness ; whence there is no release more , and therefore Gods Spirit warneth us , and teacheth us the right way . AMEN . Conclusion . 29. Thus Reader who lovest God ; Know , that a Man is the true similitude of God , which God highly loveth , and manifesteth himself in this similitude ; as in his own : God is in Man the Midlemost . 30. But he dwelleth onely in himself : and if it be so that the spirit of Man , become ONE spirit with HIM , then he manifesteth himself in the humanity , viz : in the Mind , Thoughts and Desiring ; so that the Mind feeleth him . 31. Else in this world he is very much too subtile to be beheld by us , onely the Thoughts behold him in the Spirit , understand in the willing-spirit ; for the will sendeth the Thoughts into God , and God giveth himself into the Thoughts . 32. And then the Thoughts bring the Power of God to the will : and the will receiveth them with Joy , but with * Trembling . 33. For it acknowledgeth it self unworthy , seeing it proceedeth out of a rough Lodging , viz : out of a wavering Mind ; and therefore it receiveth the Power in the sinking down before God. 34. Thus out of its Triumph cometh a soft gentle Meekness to be : that is Gods true substance , and it apprehendeth that very Substance . 35. And that conceived or apprehended substance , is in the willing , the heavenly Body , and is called the True and Right Faith ; which the will hath received in the power of God ; the same sincketh or demerseth it self into the Mind , and dwelleth in the fire of the Soul. 36. Thus the Image of God is entire or total ; and God seeth or findeth himself in such a similitude . 37. And we should not at all think or Conceive of God that he is a strange substance or sorrein Thing , to the wicked indeed he is a strange substance : for the wicked apprehendeth him not . 38. God is in him indeed , but not Manifest , in the willing and minde of the wicked and ungodly ; it is onely his fierce wrath that is manifest in him , he cannot reach or attain the Light. 39. It is in him , but it is not profitable to him , his Essence conceiveth or apprehendeth not it ; it sheweth it self before him ; and is only his pain source or Torment ; and he doth but hate it and is an Enemy to it , as the Devil is an Enemy to the Sun ; and also to the light of God. 40. He would be better at Ease , if he could be Eternally in the Dark ; and knew that God were farre from him , and then he would find no shame or reproach in him . 41. But if he knew , that God is so neer him , and he cannot apprehend him , that would be his greatest plague , so that he would hate himself , and it would make him an Eternal contrary will , opposite Anguish and despair , in that he knoweth , that he cannot attain Gods favour of gracious Countenance . 42. His own falshood or wickedness plagueth him , but he can create or procure no Comfort , that he might come to Grace , for he toucheth not God , but onely the Center in the Anguish in the fierce wrath . 43. He abideth in Death , and in the Dying source or Torment , and cannot break through ; for there cometh nothing to help him , of which he can lay hold , whereby he might Ground or found himself in the Kingdom of God. 44. When he hath lead a Thousand years in the Abyss in the Deep , yet then he would be without God in the Darkness , and YET God is in him , but helpeth him not ; also he knoweth him not , onely he knoweth of him and onely feeleth his fierce wrath . 45. Understand that thus : just as a fire is in a Stone , and the Stone knoweth it not , it feeleth it not , onely , the fierce wrathfull cause * to or of the fire , which holdeth the harsh astringent Stone , Captive in a Body ; it feeleth that . 46. Thus , the Devil also feeleth onely the Cause of the Light , that very cause , is the fierce wrathful Center : and holdeth him captive , and that he hateth and cannot endure it : and yet he hath nothing else that would be better for him . 47. Thus he is nothing but a fierce wrathful vehement eager Malignity or Malice , a Dying source or Torment , and yet is no Dying , but a deadly loathsome poyson , a hunger and thirst ; but no refreshment . 48. * All that is evil base envious , harsh astringent and bitter ; whatsoever fleeth away from the humiliy , as he hath done , that is his strength and his odious desire . 49. Whatsoever hateth and is an Enemy to God , and flyeth from , or Curseth God , that is serviceable to him , whatsoever turneth or perverteth the Truth into Lyes , that is his will upon which he rideth ; and wherein he voluntarily dwelleth . 50. Thus also is the wicked and ungodly Man ; when he looseth God , then he is in the Anguish source or torment , and hath the Devils will. 51. But know this : God hath in the humane soul , broken and destroyed the hardness of Death ; and is Entered into the limit aim or Mark of the Covenant wherein death becometh broke open : he hath broke open the limit or Mark in the Center of the soul , and set his light towards Mans light of Life . 52. The Light is afforded him , so long as he liveth in the virtue and power of the Sun ; will ●e Convert , and enter into Gods Light , he will be accepted : No Election or Predestination is concluded upon him . 53. But when he looseth the Suns Life , and hath also Nothing of Gods Life , then all is out and lost with him , then he is and remaineth a Devil . 54. But God knoweth those that are his : he knowth who will turn and convert to him , upon those goeth the Election of which the Scripture Speaketh ; and upon those which will not , goeth the Reprobation or hardening , or the withdrawing of Light. 55. Man hath undeniably both Centers in him , and so then if he will be ●s Devill , Shall God then cast the Pearl in the way of the Devil ; Shall hee shed forth his Spirit into the ungodly or wicked willing . 56. Indeed , out of Mans willing must Gods spirit become Generated , it must it selfe become God in the willing Spirit , or else he attaineth not divine substantiality , viz : the wisdome . 57. Therefore Mind and Consider your selves dear Children , and go in at the right Door : It is not called onely Forgiveness : but being generated or Born a new : and then is the right Forgiveness ; that is , Sinne is then a Husk or Shell the New Man growth out of it , and casteth the husk away , and that is called Gods forgiveness . 58 God forgiveth the Evil away from the New Man : he giveth it away from him : it becometh not put away from the Body ; but the sinne becometh given into the CENTER , for fewel or wood for the fire , and must thus be a cause of the fires Principle , out of which the Light shineth . 59. It must serve the Holy Man for the Best , as Saint Paul saith , * All things must serve for the Best to them that Love God , even Sinne. 60. † What say we then ? Shall we then sinne ? that our Salvation may become generated ? that be farre off : How shall I will to enter againe into that to which I have dyed ? Shall I go out of the Light into Darkness ? 61. But thus it must be , that the Saints of God may loose Nothing ; therefore it must all serve them : that which to Sinners is a Sting * unto Death , that is to the Saints a Might and Power unto Life . 62. Then saith outward Reason : surely I must sinne , that my salvation may be great . 63. But we know , that whosoever goeth forth out of the Light , he goeth into the Darkness : let him look to it that he abide not in the Darkness ; for he sinneth purposely stubbornly or obstinately , in or against the Holy Spirit : † Erre not ; God will not be Mocked nor slighted . 64. Of his Love , we are after our Fall become righteous again , through his Entrance into our Flesh . 65. But he that entereth purposely or obstinately into Sinne , he despiseth and Contemneth the becoming Man or Incarnation of Christ : and taketh a heavy burden upon or into himself : he should do well to look to it ; he will more hardly be able to go again out of the purposed sinne : then one , to whom rhe way of God is not yet Manifested . 66. Therefore it is Good to shun , and to flee fom Evil , to turn his Eye from falshood and wickedness , that he Senses or Thoughts may not enter into that which is false or wicked : and bring that afterwards to the Heart , whence Lust doth exist , so that the Desire Imagineth , and bringeth it into the Mind , whence the Noble Image becometh destroyed , and an Abomination in the presence of God. 67. Wee would have the Reader and Hearer that loveth God , faithfully warned from ovr Gifts and Deep knowledge : and we have very earnestly and faithfully presented you the way of the Truth , and of the Light ; and we admonish you all Christianly , to Consider of it and to read it diligently : It hath its fruit in it self . Hallelujah . Amen . The third Part of the Book of the Incarnation , is concerning The TREE of the Christian Faith. A True Instruction , how Man may be ONE Spirit with God : and what he must do , that he may work the works of God : wherein the whole Christian Doctrine and Faith is briefly comprised . ALSO What Faith , and Doctrine is . An open Gate of the great secret Arcanum of God , out of the divine Magia through the Three Principles of the Divine Being or Substance Written Anno 1620. in the Moneth of May. In High Dutch. By Jacob Behme THE Teutonick Philosopher , LONDON , Printed by J. M. for Lodowick Lloyd , at the Castle in Cornhil , 1659. The First Chapter . What Faith and Believing is . 1. CHrist saith , * Seek first the Kingdom of God and the Righteousness thereof , and so shall all other things be added unto you . 2. Also , † My father will give the Holy Spirit to them that pray unto him for it : ‖ when that cometh , that will lead you into all Truth : * that will intimate to you all whatsoever I have said to you . 3. † For , it will receive of Mine and make it known to you , ‖ that will give you a Mouth and wisdome what ye shall speak . 4. And Saint Paul saith : * We know not what we should pray or speak : but the spirit of God , helpeth us mightily according to that which is pleasing to God. 5. And so now Faith , is not an Historical knowledge , for a Man to Make Articles of it , and to depend onely on them , and to force his mind into the works of his Reason ; but Faith is * ONE Spirit with God : for the Holy Spirit moveth in the Spirit of Faith. 6. True Faith , is the Might of God , ONE Spirit with God ; it worketh in God and with God. 7. It is free , and bound to no Articles , but onely to the right and true Love ; wherein it fetcheth the breath of its Lifes power and strenth ; and lyeth not in humane Arbitrium Opinion or Conjecture . 8. For , as God is free from all inclination or deviation , so that he doth what he will ; and need give no accompt for it , so also is the True Faith free in the Spirit of God ; it hath no more but one Inclination , viz : into the Love and Mercy of God , viz : that it cast its willing into Gods willing ; and to go out from the Syderial and Elementary Reason . 9. It Seeketh not it self in the Reason of the Flesh ; but in Gods Love ; and so if it thus findeth it self , then it findeth it self in God , and co-worketh with God , not as to Reason what that will , but in God , what Gods spirit will. 10. For , it prizeth or Esteemth not the Earthly Life , that it may live in God , and that Gods spirit in it may be * the Willing and the Doing ; it giveth up it selfe in humility into Gods willing , and sincketh through Reason into Death , and yet springeth with Gods Spirit into the Life of God. It is as it were not ; and yet is in God , in All. 11. It is a Crown and * Ornament of the Deity ; a Wonder in the Divine Magia : it maketh where Nothing is , and taketh where nothing is made : it worketh and none teeth its Substance . 12. It † lifteth up it self aloft , and yet needs no climing up : it is very Mighty , and yet is the most lowly humility of all , it hath all ; and yet comprehendeth nothing more then Meeknesse ; and so it is free from all * Evil. 13. And hath no Law , for the fierce wrath of Nature toucheth it not : it subsisteth in Eternity ; for it is comprehended in No Ground , it is included or Bolted up in Nothing . 14. As the Abyss of Eternity is Free , and Resteth in Nothing , but onely in it self , where there is an Eternal Meekness ; so also , is the right true Faith in the Abyss . 15. It is in it self , the substance : it liveth , and yet seeketh not its own Life , but it seeketh the Life of the Eternal still Rest : It goeth forth out of its own lifes Spirit , and possesseth it self . 16. Thus , it is free from the source or Torment , and dwelleth thus in the Eternal Liberty in God. 17. It is with , or as to , the Eternal Liberty , as a Nothing ; and yet is in All : All cometh to it ; which God and the Eternity is and can possibly do : it is apprehended by Nothing , and yet is a fair Inhabiting delight in the Great might or Potency of God. 18. It is in Substance , and yet is or becometh apprehended by no substance : It is a Play-fellow Companioness and Copsmate of the divine● Virgin of the wisdom of God : In that , stand the Great wonders of God ; * and yet is free from All. 19. As the Light is free from the Fire , and yet is continually generated from the Fire , and yet the fire source or Torment cannot apprehend or stirre it : In like manner , I present to your understanding , that thus , Faith becometh generated out of the Lifes Spirit , viz : out of a Continuall burning Fire , and shineth in that same fire , and filleth the lifes fire , and yet is never apprehended . 20. But if it becometh apprehended , then is it self entered into Reason as into a Prison : and is no more in God , in its liberty , but is entered into the source quality or Torment . 21. It Plagueth it selfe , and yet there it may well be free ; in the Reason it worketh the wonders in the Fire of Nature , and in the liberty it worketh the wonders of God. The Second Chapter . Of Faiths Original : and why Faith and Doubting dwel together . 1. NOw seeing Faith is ONE Spirit with God ; therefore we are to consider of its Original , For we may not say , that it is a Figure or Image of Reason , * but it is Gods Image , Gods similitude , an Eternal Figure . 2. And yet may destroy or Corrupt it self in the time of the Body , or transmute and alter or change it selfe into the Anguish-source . 3. For in its own substance in the Original , it is meerly a willing , and that willing is a Seed , and that must the fire-spirit , viz : the Soul , sow into the Liberty of God. 4. And so a Tree groweth out of that seed , of which the soul feedeth , and allayeth or meekeneth its fire-life : so that it becometh powerful , and giveth its virtue to the root of this Tree , whence the Tree groweth in the Spirit of God even into the wonders of the Majesty of God , and springeth in the Paradise of God. 5. And although it be so ; that thus we are as it were dumb or Mute and may notwell be understood ; for Reason will needs comprehend and see all presently ; yet we will set it down very clearly to the Light : why Faith and Doubting are together : And as it were bound with a Chain , so that there is a vehement strife in Man , all the Time , while he is a Guest in * this Tabernacle of the Earthly Life . 6. Unless , he so very eagerly sinck down in himself , that he can introduce the Lifes fire into the Liberty of God , and so he is in the life of Reason , as Dead , and though he liveth , † he liveth to God. 7. Which is indeed a highly precious life of a Man , and is rarely or seldom found in any , for it is * like the first Image , which God Created . 8. Although the Mortal hangeth to it , yee it is as it were Dead , as if a Dead Image hung to him , into which corruption belongeth , wherein the true Man liveth not . 9. For , the Right life standeth converted , and is in another world , in an other Principle , and liveth in another source or Quality . 10. Uuderstand us now therefore in this manner : ye see and know the Original of the Humane Life , how that existeth in the Mothers Womb or Body ; and ye see moreover wherein it qualifieth or operateth , and moveth it selfe , viz : chiefly in Four Forms ; as , in Fire , Air , water , and Earth or Flesh . 11. And though clearly it thus standeth therein , yet it is in this no more then a Beastial Life , For its Reason cometh to it from the Const●llations , and findeth , that the Sun and the Constellation maketh a Tincture in the four Elements , whence the Reason and qualification or working cometh , also pleasure and displeasure . 12. But it is not by farre yet , the right humane Life : for this Reason seeketh no higher , but only it self in its wonders . 13. Yet there is in Man a Desire and a great Longing or panting after a higher better and Eternal Life , wherein there is no such source quality or Torment . 14. And though it be clear that Reason apprehendeth it not , nor seeth it not , yet a Mystery lyeth in Reason , which there tasteth and knoweth it , whence the seeking existeth . 15. Whereby we know that the same Mystery , is together implanted in the first Creation , and is Mans own , and thus find , that it standeth in a desiring or Longing , viz : in a Magick seeking . 16. Further we find , that , with that Mystery , we are in a strange Lodging for our House : that , the same Mystery standeth not in the spirit of this World : for that apprehendeth it not , also findeth it not , whereby then we know the heavy fall of Adam . 17. For , we find that Mystery in the willing of the Mind first ; that it is a secret fountain Spring , which openth it self in another Principle . 18. Secondly , we understand also , that , that Mystery standeth hidden in the fire in the Anguish source or quality , and openeth it self , through the Anguish of the willing . 19. And then Thirdly we find , how that same Mystery is held captive by the spirit of this world . 20. And as the Outward lifes Reason hath Might or ability , to enter thereinto , and to destroy it , so that , that mystery cometh not to the Light , in that it covereth the same , so that the Genetrix cannot generate ; and so * abideth as a Mystery hidden . 21. And so then when the Body breaketh , then the willing hath nothing More which can open the Mystery : and thereupon the fire or Souls spirit abideth in the Darkness ; and the Mystery standeth Eternally hidden in it , as in another Principle . 22. Thus we know that Mystery to be * Gods Kingdom , which standeth hidden in the soul , which giveth a longing pleasure and desire , so that it Imagineth in that Mystery . 23. Where then it becometh impregnated magically in that Mystery out of which the willing existeth to it , to go forth out of the Fire-life into the Mystery of God. 24. And so now if it lifteth up the willing , and casteth it from it into the Mystery , then the willing becometh Impregnated in the Mystery . 25. For , it is longing and attaineth or cometh to be the Body of the Mystery , viz : the substance of the Mystery , which is Gods substance , which is * Incomprehensible to Nature ; Thus the willing draweth Gods similitude or Image on to it self . 26. So now when the willing is generated out of the Souls Fire , then it standeth indeed also with its Root in the soul , and so between the willing and the soul there is no parting or renting : but the willing thus becometh ONE spirit in or with God , and becometh the souls Garment , so that the soul in the willing becometh hidden in God. 27. So that though it dwelleth in the Body , yet nevertheless it is with its willing environed and hidden in God ; and is thus in the willing , which is the right earnest Faith , a Child of God ; and dwelleth in another world . 28. This now is not so to be understood , like a Historical willing , whereby Reason knoweth , that there is in it self a desire after God , and yet holdeth or reteineth that very desire captive , in Evil or wickedness , so that the willing cannot go out from the soul , and enter into the Life or Mystery of God , but maketh Opinions , and setteth the willing inthe Conjectures . 29. Wherein then it cannot reach the Mystery , and so abideth in the Conjecture , or indeed altogether hidden in the soule , in which it is directed and pointed or put off to a Future thing , whereby Reason holdeth the will Captive in the Longing or lust of the Flesh in the Syderial Magia , and continually saith ; to Morrow thou wilt go forth and seek the Mystery of God. 30. Verily , there is no own or * self ability of finding it : This Opinion deceiveth itself ; so also the Liberty is in no Conjecture or Opinion , where the will may Enter in and behold God , that Reason need to Image or Contrive to make or to do somewhat , and so therewith to be pleasing to God. 31. For there is no righter way then onely to go with the willing out from Reason , and not will to seek it self , but Gods Love , to cast it selfe wholly into Gods willing , and to let all lye , which Reason casteth in the way . 32. And though there were great sinnes and forepast Lusts , into which the Body was Entered ; onely to go above them with the will , and Esteem Gods Love greater † the●orbid ●orbid Pleasure of sinnes . 33. For God is not an áccepter of sinnes but an accepter of the Obedient free willing , he letteth not sinnes , into himself . 34. But a humble lowly willing , which goeth forth out of the house of Sinnes , and willeth sinnes No more , but sincketh it self out from Reason into it Love , as an Obedient humble Child , that he accepteth ; for it is pure . 35. But so long as it sticketh in the Opinion and Conjecture , it is surrounded with the Opinion , and is not free . 36. But now seeing then God is free in himself from the Evil or wickedness , so must the willing also be free , and then it is Gods similitude Image and propriety : for , * What comes to him into his Liberty , he will not cast that away , as Christ Teacheth us . The Third Chapter . VVhence , Good and Evil , Love and Anger , Life and Death , Joy and Sorrow , Cometh : and how the VVonders of Nature appear in the Free will of God ; And yet the Liberty of God mingleth not it self with the Wonders of Nature . 1. ANd understand us further in this Manner : We apprehend and have it sufficiently made known to us even in the Holy Scripture , as also in the light of Nature and in All and Every thing or Substance ; that from the Eternal Substance all proceedeth , both Good and Evil , Love and Anger , Life and Death , Joy and Sorrow . 2. Yet we cannot say , that therefore Evil and Death Cometh from God ; for * in God is no Evil , also no Death , and in Eternity no Evil goeth into Him. 3. The fierce wrath onely proceedeth out of the fire of Nature , where the life standeth as in a Magia , where one form desireth and awakeneth the other , whence the Essences of Multiplicity Exist ; out of which the wonders become generated ; in which the Eternity manifesteth or revealeth it selfe in Similitudes . 4. And yet we must say that in Gods willing , there is a desiring , which there causeth the Magia , out of which the Multiplicity existeth . 5. And yet the Multiplicity is not Gods willing it selfe : which is free from all substance ; but in the Seeking or longing of the willing , Nature generateth it self with all forms , where then all originally ariseth out of the Desiring , as viz : out of the Eternal Magia . 6. And we are further to know , that all whatsoever there attaineth Life ( which Imagineth into the seeking or Longing , and setteth its will into Nature ) , that it is the Child of Nature , and ONE life with Nature . 7. But whatsoever with its willing ; goeth forth out of the seeking or longing of Nature , into the free willing of God , that becometh accepted and known in that free willing , and is ONE spirit in , or with GOD. 8. And though it be Nature : as also Nature hath Ever from Eternity generated it selfe in Gods willing , yet its Spirit-life is without or beyond Nature in the free willing , * and so the wonders stand manifested in God , and yet are not God himself . 9. And if the souls will-spirit goeth forth from the Reason of Nature into the free-willing of God , then is the willing-spirit Gods Child , and the Nature-spirit Gods wonder ; and the Creature , standeth in-turned into it selfe , as God himself . 10. For , the Sydereall or Reason-spirit , seeketh in its Magia , in it selfe , in its Center , the Wonders of Eternity : To which End , God hath created the soul , in the Body of the outward Nature , though indeed it be onely apprehended in the Inward . 11. And the willing-spirit goeth into the liberty of God , where then the Holy Spirit bringeth it into the Free divine Mystery , so that the Deity standeth manifest in the willing-spirit , and in the Reason Spirit standeth the Magia of Nature , with its wonders , Manifest . 12. So then seeing the soul is the Center , where the right willing-spirit towards the liberty of God , goeth forth into the liberty of God , viz : into the Divine Mystery , yet it hath the Sydereall spirit for a Band. 13. And if it tameth that so that it worketh not Evil , may introduce , the Sydereal Wonders , which in the Elementary Looking-Glass became made or brought to a Substance , and bring them before the Majesty of God into the free willing of God : that so the wonders may shine or appear in the divine Liberty , as a similitude of Gods willing . 14. Not so to understand ; that the liberty of God mixeth with the Nature-wonders and with the similitude , so that they be One ; NO . 15. God abideth Eternally Free ; he dwelleth in the wonders as the Soul in the Body ; and so little as the Body apprehendeth the soul , or the fire , the Light ; so little also doth Nature , the Deity . 16. And yet is ONE substance , and hath from Eternity parted it self into two substances , viz : the Fire and the Light. 17. Where in the Fire we understand the source or quality of Nature ; and in the Light , the Mystery the spirit of the Life without source or quality , although the Fire also is a Mystery ▪ 18. Thus , understand us , it hath one and the same form or manner in Man. The Soul is the Fire of the true humane life ; that , God out of the Eternal Nature in Adam breathed or blew up by or with his spirit , as viz : out of the Center of God. 19. And the Spirit that became generated out of the souls fire , which Gods spirit formed to its Image ; that , HATH the divine Mystery , out of which the willing towards the Love of God , becometh Generated , out of which the Divine Magia or seeking , Existeth ; that , the willing spirit of God , desireth . 20. And so now if it Lift up it self , that is , go forth out of the hidden Mystery into the liberty of God , then it is a branch bud or sprout in Gods Kingdom : Sprouted out of Gods Mystery , and worketh in Gods willing , and Continually openeth the Wonders of Gods wisdome . 21. NOT in that form or Manner , as if in God somewhat New were become Generated , that had not been from Eternity in Gods wisdome , which hath no Ground or bottom nor Number . 22. Onely in the souls Spirit in it self the Endless or Infinite Mystery becometh Manifest to Gods honour and deeds of Wonder : and to the Eternal Joy of it self , understand of the Creatures self . 23. Now seeing the Earthly perished seeking or longing mixeth it self together with the Starry source or quality , and that the soul in the heavy Fall of Adam , hath with its willing imagined into the Starry seeking or longing , as also into the Earthly , and introduced , the strange Magia into it self ; therefore is the willing become broken or Corrupted , and the divine Image become destroyed . 24. And the Heavenly divine Image of Man became Earthly , so that the right willing standeth as it were reversed or turned about , as viz. in the spirit of this world , viz : in Reason , which is generated out of the Constellation . 25. Now therefore it is necessary for the right Image of God , which is thus destroyed and become Earthly ; that it become * born againe anew . 26. And there would be no Remedy or Council found , to help this Image ; if the word out of the Center of God , viz : Gods own Life , should not become Man , and new Regenerate the pure soul again in it self , whose Image was now perished : and there the right Image , become helped again , else it would Eternally have been bereaved or deprived of the liberty and Majesty of God. 27. And so now seeing all souls are proceeded out of ONE , they are all THEREFORE generated out of the perished or Corrupted Root . 28. But seeing the New regenerated Life in Christ is come again into * a soul : therefore it is necessary , that we all cast our willing into the Regeneration of Christ : for in Christ we are with our souls , become Generated in God again , and have in Christ attained the Image again . 29. For our Mystery in the soul stood after the Fall onely and barely in the Magia of Nature , which in its Center , is a Fire , and the Image was turned out of the liberty of God into the outward Magia , viz : into the outward Principle . 30. So now when that breaketh or Corrupteth in the Substance ; then the poor perished Image of the Soul , standeth as a forlorn lost child , where in its own Center it can awaken or stirre up Nothing , but onely the fierce wrathful fire-source or quality : for it is gone out of the word of God , viz : out of Gods Mystery , into a Corruptible Looking-Glass , viz : into the spirit of this world ; which is inceptive and finite , or hath a beginning and End. 31. And therefore also the souls Body is wholly become Earthly , and is fallen home to Corruptibility and to Death . 32. Therefore it is necessary for us : ( being God hath out of Grace turned his Love to us , and hath turned in our soul , in Christ , into himself again into the Liberty , and made the divine Mystery stirring in the Image , so that the Image can dwell again in God , viz : in the Paradisical Wonders ) that we break off our willing from the outward Center , viz : from the transitory Life , and introduce it into the free willing of God. 33. And to that Now belongeth , not a History onely , or knowledge ; for one to say . I Believe , that is , I know it , or desire it , and yet abide with the willing in the outward Principle , viz : stand in the outward seeking or Longing : No! 34. The thing is this , * Ye must become born anew , through the water and Holy Spirit : Else ye will not see the Kingdom of God. 35. It must be sincere or Earnest : the Reasons willing , must become broken ; it must be a living motion of the willing , which breaketh quite through Reason , and which striveth or fighteth against Reason . 36. And though that indeed be not possible for the soul , since it is become so very perished or Corrupted ; yet there is no better Council or remedy for it , then that it should make it selfe with all its reason and thoughts , as it were dead , and incline and unite it selfe meerly and only into Gods Mercy , and give it selfe up thereinto ; that there be no other Room left for Reason , but that it must be compelled and Subdued . 37. And if the willing do thus strike down Reason , then it is as it were dead , and yet there liveth , but it becometh the right willings servant , and yet there without that , will be Lord. 38. For Gods willing must become Lord over Reason ; if Reason would make or do any thing vertuous , which subsisteth before God. 39. For nothing subsisteth before God unless it be generated in Gods willing . 40. But if the willing turneth it self into God ; then the willings spirit becometh Gods child . 41. Then also do subsist before God , the * Wonders , which have been made or wrought by or with the Reason-spirit ; for they have been made in Gods willing ▪ and have become put out of the inceptive and set in the Eternal . 42. And though indeed we cannot say , that our work or Doings ; or that which we have made , abideth Eternally ; yet the shadow or Image of the same abideth ; and though they truly and really abide in the substance , yet but in the Mystery , viz : in the Divine Magia , before the wisdome of God. 43. Where onely the outward principle thereof breaketh or Corrupteth , viz : the outward Dominion in the four Elements . 44. And there yet the Four will become set again into the One ; where then all Colours and forms or varieties of the four , will become known , with ALL WHATSOEUER is become generated therein . 45. Therefore then a final day of separation is appointed by God , wherein * all shall be proved or Tryed through the Fire , what is generated in the willing of God , or , not ; where Each Principle will reap its own . 46. And there Much of Many Mens works will abide in the fire , because they were not become generated in Gods willing ; for Nothing impure , goeth into God. 47. But whatsoever is generated out of another Magia , that is not Pure ; of which we have the Earth for an Example , which is perished . 48. Doest thou ask ; Why ? Answer . The Devil with his Legions , sate , in his Creation , where really he was Created an Angel ; in the Sulphur , or in the CENTER of Nature , † out of which the Earth afterwards became Created ; he hath awakened or stirred up the fierce wrath in Nature . 49 So that the Earth hath an Evil impure seeking or Longing ; although it is become shut up in Death , and reserved for * Putrifaction . 50. Where it shall be proved in the Eternall Fire , and come again , into whatsoever it was before the Creation , viz : into the Eternal Magia of the Eternal Nature . The Fourth Chapter . How a Man must Live , that he may attain the Liberty of God : and how the Image of God becometh destroyed . Also of the state of the wicked , after the Dying of the Body . 1. NOw then seeing all is included and shut up in Gods willing ; whatsoever is become generated in Nature : therefore thus we understand , that Nothing can enter into Gods willing ; unless it became generated or Made in Gods willing : and so we understand Clearly , that it is necessary for us , that we with all our Reason and Thoughts give up our selves into Gods willing . 2. And so * labour with the Hands in the world , and seek and make food for the Belly , and yet not at all set our willing thereinto , so as to accompt any earthly thing our Treasure . 3. For , † where our willing and Heart is , there is also our Treasure : Is our willing in Gods willing ? then we have the Great Mystery of God , out of which this world , as a similitude hath been generated , and so have both , viz : the Eternal , and the Corruptible ; and yet more ; we bring the wonders of our works , into the Eternal Mystery : for they hang or cleave to the willing-spirit . 4. But if we turn away our willing from the Eternal into the Earthly Mystery ; and accompt Money our Treasure , and the Beauty of the Body for our Lustre , and honour or authority and power of our Best Jewel ▪ then our willing is captivated in the same ; and so now hangeth onely to the Looking-Glass , and attaineth not th● liberty of God. 5. For , the Looking-Glass , viz : the outward Kingdom shall be tryed through Fire , and the fierce wrath shall be severed from the Pure , where then the fierce wrath will be an * Eternal Burning . 6. Now if Reason introduceth the soulish Minde , with the willing spirit of the soul , in which the Image of God , and the right true Man standeth , into the outward Looking-Glass , viz : into an Hypocritical seeking or Longing ; then indeed is the Image and right true Man captivated therewith , and infected with the outward Magia , viz : with the seeking or longing thereof . 7. Where then the Image putteth on the outward substantiality , not onely as a Garment , but it is an infection and totall mixture . 8. Though indeed the soulish-fire , mixeth not it self with the outward Kingdom ; yet the souls willing-spirit , which is Magical , mixeth it selfe , and so the Image of God becometh destroyed ; and altered into an Earthly , where then the souls fire-life remaineth rough , and hath in the willing-spirit , an Earthly Image . 9. So now if the body breaketh and dyeth , then the soul reteineth its Image , viz : its willing-Spirit : and now is departed away from the Bodies Image : for in the dying is a Severing asunder , and then the Image appeareth with and in those things , which it hath received into it self wherewith it is become infected ; and that source or quality it hath in it self . 10. What it hath loved here , that hath been its Treasure , whereinto the willing-Spirit hath entered , and according to that also the soulish Image figureth it self . 11. Hath any turned his heart and Mind into Pride state and Courtliness , in the time of his life : then that very source or quality continually springeth in the souls fire into the Image ; and flyeth forth * over the Love and Meekness , viz : forth over Gods liberty , and can not possess nor apprehend the liberty . 12. But it floweth up thus in it self in such an anguish source or quality , and figureth the willing-spirit continually according to the Earthly Things ; into which its willing hath Entered , and g●●●ereth thus therewith in the souls Fire , and continually climeth up in Pride and state , and will needs go forth in the fire over Gods Meekness . 13 For it can Frame or Create no other willing , for it cannot enter into the liberty of God , into the Holy Mystery ; where it might create or procure another willing ; it liveth onely and barely in it self . 14. It hath Nothing ; and can also attain Nothing but onely , that which in the outward Life it hath comprehended or Conceived in it self . 15. And thus it goeth also with a Covetous Person , who hath in his willing-spirit and Image , the Magick Covetous seeking or longing , who willeth alwaies to have much , and figureth all that is in his willing-spirit , where with he was busied in the Life of the Body . 16. But being that hath left him , and that his substance is no more Earthly , therefore yet he carrieth along the Earthly willing , and so plagueth and tormenteth himself therewith , or he can attain nothing else . 17. And yet it goeth much worse with * falshood , against which the Miserable have cryed out , and cursed him for his Oppression and Extortion . 18. For , all whatsoever hath been wrought in the Evil wickedness or Malice , which he hath caused , followeth after him : for it hath become wrought in the Mystery of the Anger , and so the perished soul falleth thereinto after the Dying of the Body . 19. And there it must Bathe in those Abominations , so that if it were possible , for it to unite it selfe with the willing into Gods love , yet it would have those same Abominations and Malice on its Back , for they make it Eternally dispair . 20. Where then at last the soul departeth away , and renounceth God , and desireth onely to clime up and to live in those Abominations . 21. And this is its Joy , that it blasphemeth God and his Saints or Holy ones , but yet lifteth up it self in the abominations above God and the Kigdome of Heaven , and yet seeth or apprehendeth none of them . 22. Thus we give you to Consider , what the willing and † aime or confidence is , viz : that it is the Master and Leader , which introduceth the Image of Man , both into Gods Love , and also in Gods anger . 23. For in the willing , the right true Faith becometh generated wherein the Noble Image of God standeth ; for in the Faith or believing , we become again through Christ , generated in God : and attain again the Noble Image , which Adam had lost , and Christ with Gods life , hath introduced into the humanity again . 24. Thus a false or wicked will destroyeth the Image , for the willing-spirit is the Root of the Image , for it draweth the Mystery of God into it self . 25. And the Spirit of that same Mystery * openeth the faire Image , and draweth on to it the divine Mystery , viz : Gods Substantiality , understand , Christs heavenly Body ; which became generated out of God , in the Dear and fair virgin of his wisdome , which filleth Heaven . 26. So then if our Minde and Willing become set thereinto , and that the willing desireth the same ; then is the willing Magical and goeth thereinto : and if it then hungereth after it , then it may eat the Bread of God. 27. And now Sprouteth to it the New Body , which is the saving amiable blessed Tree of the Christian Faith ; for every Body , or Corpus , loveth it self . 28. And so then the soul getteth Gods Body , which is so sweet saving amiable and blessed , how then will it not love the same , which yet is given to it for its own , in which it liveth and dwelleth ; and of whose power and virtue it eateth and strengtheneth it self . 29. Now None should deceive himself , and abide sticking in his falshood and unrighteousness , and comfort himself with a Historical Faith , whereby he thinketh , God is Good and favourable , he will forgive me well enough , I will gather Treasure , and enjoy my full thereof , also leave my Children much riches and honour , I will yet one day repent well enough ; It is a meer deceit . 30. Thou gatherest and heapest together in falshood , and attractest into thee unrighteousness ; and though it be all done in the best way that may be , yet it is but earthly ; and thou hast demersed thy heart and willing down into an earthly vessel , and clothed and infected thy Noble Image therewith . 31. Moreover thou inheritest and purchasest onely pride for thy Children , so that they onely Set their willing-spirit also thereinto . 32. Thou Thinkest to do good to thy self , and thou dost to thy self and thy Children , the worst thou canst . 33. Indeed the outward Life must have sustenance ; and he doth * foolishly who voluntarily giveth his goods to a wicked one . 34. But much more foolishly doth HE , that with his goods maketh himself to be a wicked one : in that he setteth his heart upon them , and holdeth temporal transitory pleasure , more in honour , then the Eternal untransitory goods which have no End. 35. * But he is blessed that cometh to help the Miserable ; for they wish all good to him , and pray to God , that he would bless him , in Bodyand Soul. 36. And thus their wish and blessing passeth to the Giver into the Mystery ; and environeth him , and followeth after him as a good Work generated in God : for he taketh that Treasure along with him , and not the Earthly . 37. For , when the Body Dyeth , then the Image passeth into the Mystery , that is , it becometh manifest in the Mystery of God. 38. For , in the Time of the Earthly Life , the outward Principle was a Cover before it , and that falleth away with the dying of the Body , and then the divine Mystery appeareth in the Image , and therein , all good deeds and works ; which were become generated in the Love in the willing of God. 39. All the prayers and wishes of the honest and vertuous Children of God , stand in the Mystery , and incline themselves towards , and appropriate themselves with the Image : For , the children of the Myserable , whom he came to help in their necessity and tribulation , have sent their willing in their prayer into Gods Mystery : and therewith unite them , to their deliverer and comforter . 40. And so when that same wel-doer cometh into the Mystery , so that the Earthly Life falleth away , then all things become Manifest , and every one uniteth it self to its own , into which the willing hath severed it . 41. And all this becometh reserved to the Judgement of God the holy spirit , in the Mystery ; and there every one shall reap what he hath here sown in his field , * there it shall all spring up grow and blossome in a heavenly new Earth . 42. In which , Man will draw and put on to his divine Image , the Body of the perfect Mystery of God ; and see before him , viz : before the bodily or Corporeal Image , his righteousness standing , and why he is so fair Beautiful and bright . 43. He will know the Cause thereof , and Eternally rejoyce himselfe therein , and conceive or comprehend his Song of Praise or Hallelujah therein , to Gods honour and deeds of Wonder . 44. On the Contrary the Wicked Heap or Multitude will have the scorn derision reproach Covetousness Pride State Pomp evil Malignity and wicked Malice , and the Curse of the Miserable , in their Mystery , gathered together into the Anger ; which will also follow after them , and so they will ever continually know the Cause of their source or quality and Torment , and in that regard be Eternal Enemies of God and of his Children . The Fifth Chapter . Why the wicked Convert not . What the most Smarting thing in Converting is . Of the false Pastors or shepheards . Of the Tree of Faith. How a Man must enter into the Kingdom of God. Of the Breaking of the Kingdom of Lucifer . Of the Three Forms of Life : and what we have inherited from Adam , and from Christ . 1. ALL this the wicked Multitude cannot conceive or apprehend , and the Cause is this , there is no willing in them , which desireth to conceive it . 2. For , the Earthly substance hath captivated them , so that they can Create or frame no willing into Gods Mystery ; they are to God as the Dead ; there is no breath of divine Life in them , also they will nothing thereof , they are bolted up into Gods Anger Mystery , so that they know not themselves . 3. God hath not done that to them , but they are with their Willing-spirit gone thereinto , and so demersed themselves , and therefore they run on like Mad men . 4. Where yet the Noble Jewel in them standeth hidden in the Noble Center , in the divine Principle● and they can very well , with their willing , go forth out of the Earthly substance and Malice or wickedness , into the willing of God. 5. But they wilfully and obstinately let the fierce wrath hold them ; for , the Proud stately , self honouring-life , pleaseth them too well , and that holdeth them also . 6. But after this Time , there is no Remedy more ; when the souls Fire , is meerly and barely Naked , then it can be quenched by or with nothing but onely with Gods Meekness , with the water of the Eternal Life in the Mystery of God , and that they reach not or attain not ; there is afterwards a * Great Cliffe or Gulfe between them , a whole Principle . 7. But in this Time , while the soul Swimmeth and burneth in the Blood , it may wel be , for the spirit of God † goeth upon the wings of the wind ; God is become Man. 8. The spirit of God , goeth with the willing , into the soul , it desireth the soul ; it setteth its Magia towards the soul : the soul need onely to * open the Door , and so it goeth voluntarily in , and openeth the Noble Grain to the Tree of the Christian Faith. 9. But this is the most smarting , which entereth most bitterly into Man ; he must break off the willing-spirit from the Earthly Substance ; he must bring forth the willing-spirit out from its Earthly Treasure , viz : out from Pride State Covetousness and Envy , as also out from Anger and falshood towards the Spirit of God. 10. His Mouth must not be an Hypocritical flatterer , and his heart and willing abide sticking in the Earthly Mystery , it must be sincere and Earnest from the Ground of the Heart and of the soul . 11. The Will must turn it self about into the Divine Mystery , viz : into Gods love , that the Spirit of God may have space and place in it , to blow up the divine Sparckle , else there is no Remedy , it is no flattering hypocrisie wil do it . 12. * And though one should learn all the Scriptures outwardly without book by roate , and should sit all his life long in the Church ; and yet would abide in the souls Image , an Earthly Beastial Man , which in his heart hunteth onely after falshood deceit and wickedness , then his flattering Hypocrisie will help him nothing . 13. A Preacher , who handleth Gods Mystery in the outward Externally , and yet hath not Gods Image in the Inward , Internally , but onely hunteth after honour and Covetousness , he is as neer to the Devil , as the meanest of all , he is onely a Jugler with Gods Mysteries , and an Hypocrite without power . 14. He himself hath not the Mystery , and how then will he give or * dispence it to others ? He is a false shepheard and † A Wolfe among the sheep . 15. For every Man which beareth the Mystery of God , that is , who hath awakened or stirred it up , and given himself up thereto , so that Gods Spirit driveth him , * HE is Gods Priest , for he Teacheth out of or from God , none can rightly Teach , unless he teach out of or from Gods Mystery . 16. But how wil he teach , who is without it , will he not teach from Art and Earthly Reason ; what doth that Concern Gods Mystery . 17. Although Reason be a Noble Thing or substance , yet without Gods Spirit , it is blinde ; for Christ saith● † Without 〈◊〉 ye can do nothing : * those whom the spirit of God leadeth or driveth , those are Gods Children . 18. But ‖ he who climeth into the sheepfold , another way then through Christs Spirit , he is a Theef and a Murtherer , and Cometh onely to rob and steal , and to seek his own profit , he is not a Pastour or feeder of the sheep , but a devourer ; as wolf doth . 19. We are to understand thus concerning the Tree of Christian Faith , it must be living , and not a dead History or knowledge ; the Word of Life must in the Image be born or generated Man , that the Soul may bear Gods Image , without that he is not Gods childe . 20. No flattering Hypocrisie , or deferring of Repentance upon hope availeth ; so long as one beareth the Earthly Image on the soul , he is without Gods Mystery . 21. Thou shouldest not dare to think , I will yet one day Convert well enough ; but I will before hand gather enough , that I may not want , and Earthly business may not afterwards lye in the way : No , that is the Devils griping Tallon . 22. But through persecution the Cross and Tribulation through reproach and disgrace , must we go into the Kingdom of God. 23. For the Devil manageth his dominion in the Earthly Image , and he reproacheth the children of God in his proud stately pompous Seat , when they would run away from him , or escape from him : Thus the wicked Multitude serve the Devil and help to promote his work . 24. All this , the Man that will go to God , must not regard , he must consider , that he is in a strange Country among Murtherers , and is a Pilgrim , who wandereth or travaileth into his true Native Country , he falleth among the Murtherers , who vex and rob him . 25. And if he can but bring it so farre , that he reteineth his Noble Image , then he hath Goods enough : for he getteth the heavenly Mystery instead thereof , wherein all lyeth ; out of which this world is onely a Looking-Glass of it . 26. And he is indeed very foolish , which taketh the Glimps of a Looking-Glass for a substantial Thing or Being : for the Looking-Glass breaketh , and he that loveth the same is bereaved thereof . 27. And he is like one who in a great water † buildeth his house upon the sand ; and the water carrieth away his house ; and so it is also with the Earthly Hope . 28. O Child of Man , thou Noble Creature , let * it not have the power ; it costeth thy Eternal Kingdom , seek thy self and find thy self , but not in the Earthly Kingdom . 29. O how very well is it with him , that findeth himself in Gods ; Kingdom ; who draweth on the heavenly and divine Mystery , and entereth thereinto . 30. All the Ornament and Bravery of this world , is Dung in respect of the Heavenly : and is not worth a Mans setting his Love upon it . 31. Although it be so ; that it must yet be brought to the * Wonders ; to which End also God hath Created it : that Man , understand , the outward Man , should open the Wonders of the outward Nature , viz : in the outward Mystery , both out of the Earth and above the Earth . 32. All whatsoever the Starres can do , and the Earth hath in it , should Man bring into Wonders , into Forms , and into Being and Substance , according to the Eternal Figure , which became seen in Gods wisdome , before the Times of the World. 33. But he should not set his willing therein , and Esteeme that for his Treasure , but for his Joy and Ornament he may use it ; but with the Inward Man he should labour in Gods Mystery , and then Gods Spirit helpeth him also to seek and finde the Outward . 34. Seeing then , we are through the Heavy fall become so perished , that our Mind is become turned out of the heavenly Mystery into the Earthly , as into the Looking-Glass , so that we are found as it were half dead ; therefore it is highly necessary for us , that we go quite forth out of the Earthly , with our Mind and willing : and seek our selves first , before we seek the Earthly Beauty and Ornament ; that we may first learn to know , where we are at home , and not make our Mind Earthly . 35. For , though Man standeth clearly in the Image of God , yet he is in a Three fold Life ; but if he loose Gods Image , then he is only in a Twofold . 36. The First Life is the Soules Life , and it originally ariseth in the Fire of the Eternal Nature , and standeth Especially in Seven Forms , all according to the Spirit of Nature , as in our second and Third Book is expressed and declared . 37. And the Second Life standeth in the Image , which is or becometh generated out of the fountain of the Eternal Nature , viz : out of the souls Fire , which Image standeth in the Light in another source or quality , and hath its living Spirit ; as you may find it in Fire and Light. 38. For , the source or quality of the Light , is not as the source or quality of the Fire , and yet the Light existeth out of the Fire , where a Man is to understand in the source or quality of the Light , the meek pure amiable Spirit , and in the source or quality of the fire , the Cause thereof . 39. As you see , that out of the fire the Air Originally ariseth , which is the Spirit , and the Air also is understood to be in Four Forms , as First , one Day according to the fierce wrath of the fire ; and Secondly , a Moist or damp one , viz : water , from the harsh astringent attraction ; and Thirdly , a Meek one from the Light : and Fourthly , a swelling rising one , from the fierce wrath of the fire-Crack . 40. Wherein we then understand ; that the Light in all Forms is Master , for it hath the Meekness , and is a Life , which becometh generated through the fierce wrathful Death , viz : through the Anguish source or quality in the sincking down : viz : as another Principle , which subsisteth in the fire without feeling ; and yet hath its feeling in it self ; viz : the Laudable worthly Relish . 41. Wherein then we understand , that the water , becometh generated through the Death , through the sincking down through the fires Anguish , and we understand further , how yet it is no Death , and yet it is a Death . 42. But the Light maketh it Sprouting , so that there is a Life therein , which life standeth in the Lights Power , wherein the life sprouteth out of Death . 43. And , understand ; the Substantiality , viz : the Comprehensibility or Palpability , for , or to be , the water ; which is dead in it selfe , but the fire-life , and the Lights power is its Life . 44. Thus the substantiality is esteemed as it were dead , where the Life is its own therein , and possesseth and generateth it self in it self . 45. Wherein the Death of the substantiality must give the Body thereto ; as is declared in our Third Book : where then in the Light-life , and in the water of the Death , we understand two forms ; and according to the Anguish in the Fire , the Third . 46. As First , in the Anguish of the Mortifying or killing in the fierce wrath of the Fire , we understand a fierce wrathful water , which in respect of the first four forms to Nature , viz : harshness , bitterness anguish and fire , is like Poyson , and , is also Poyson , a hellish substantiality in the fierce wrath , according to the original of the first Principle , wherein Gods Anger springeth or floweth up . 47. And Secondly , we understand the other water , in the Lights Crack , in which the source or quality sincketh down quite through the Mortifying , and in the Death , becometh like as it were nothing , for in the Nothing , the Eternal Liberty , viz : the Eternal Abyss of the Eternity ; becometh attained . 48. And if then the incomprehensible Light , in that very sincking down into the Eternity shineth or discovereth it selfe , and , alwaies filleth the sinking down , then sprouteth forth in the Light , the power of the Light , viz : the Life of the demersed or sunck down Death . 49. For , the fierce wrath of the Fire , abideth in the fierce wrathful source or quality of the fierce wrathful water , and goeth * not along into Death ; also it cannot be , for the fierce wrathfulness is the stern Almighty life ; that cannot dye , nor attain the Eternal Liberty ; for it is called , & remaineth to be , in Eternity , the Nature-life . 50. And though indeed in the Light-life , there is found also a Nature , yet it is not painful odious or Enemicitious , as that in the Original of Nature , according to which , God called himselfe a zealous jealous Angry God. 51. For , in the Light-source or quality , the water , which is sunck down through death into the Liberty , becometh a source & water of the Eternal life of Joy , in which the Meekness and Love , Eternally flow up . 52. Where then there is no more sincking down , but a sprouting , which is called Paradise . 53. And the movinng out of the waters-source , is called Element , that is the pure Element in the Angelical world . 54. And the Cause of the fire in the Light , is the Eternal Firmament , wherein the Eternal skill and knowledg in Gods wisdom becometh opened : as we have a similitnde hereof in the Firmament and Starres . 55. Thus , we understand two worlds one in another , one not comprehending the Other , viz : One , in the fierce wrath of the fiery Nature , in the water of the Poyson and Anguish source or Quality , wherein the Devil dwelleth . 56. And then one in the Light , wherein the water of the Light , is sunck down , out of the Anguish , into the Eternal Liberty , which the Poyson-water , cannot apprehend or reach . 57. And yet is not severed asunder , but onely through the Death , where it divideth it selfe into two Principles , and so severeth it selfe into two Lives , viz : one in the Anger , and the other in the Love , which Life , is known to be the right Life . 58. And herein sticketh the ground ; that as we with Adam went out of this Life into the Outward Life ; wherefore also God became Man : so he must introduce us through this death , through and out of the fierce wrathful source or quality out of the fire-Anguish-life , through the Death into the Light-and Love-life , again . 59. Whereas yet the Gates of Death , were in the wrathfulness shut up in the humane soul , so that the soul stood in the Anguish source or quality , in the inward Nature , in the fire of the Poyson , viz : in the water of the Anguish . 60. And there hath the Prince Christ , broken the Look Fort or Barre of Death , and is with his humane soul sprouted forth through the Death into the Light of God again , and so now his Light-life leadeth Death captive , and so it is become a Reproach and Scorn . 61 For with the Lock Fort or Barre , Lucifer thought to be a Lord and Omnipotent Prince . 62. But when the Lock Fort or Barre became broken , then the Power of the Deity in the Light destroyed his Kingdom ; and there he became a Captive servant , for Gods Light and the Water of Meekness is his Death ; for the Anger , becometh killed or mortified therewith . 63. Thus is the Light and the Love entered into the Anger , together with the Paradise-Element , and the water of the Eternal Life , and Gods anger is become quenched . 64. And so now Lucifer abideth in himself in an anxious fierce wrathful fire-source , where his Body is a Poyson , a source of Poyson-water . 65. And thus , is become thrust out from Gods fire , into the Matrix of the Eternal Nature , viz. into the stern harshness , which generateth the Eternal darkness , wherein he manageth the very stern dominion in the Anxious Mercurius , and so is as a Reproach or Out-cast . 66. Who in his Original was a Prince , but now is no more then an Executioner , a Base Slave , which must be there in Gods fierce wrath , as a Hangman , who punisheth the Evil , when he is commanded by his Lord to do so : he hath no further power . 67. Although yet he is a deceiver , that he might entrap many , and that his Kingdom may be great , that he may have many , and not stand in reproach with so few . 68. As a Whore thinketh , if there were many Whores , then I should not be a Where alone , I am as others are ; thus he also desireth a great Tribe or Genealogy ; that thereby he may reproach God. 69. For he alwaies attributeth the blame and fault to God , that he is fallen , as that bis wrath hath so drawn him , and thrust him into such a willing of Pride and state , so that he stood not . 70. Thus he supposeth , if he did draw many to him , that his Kingdom would be great , and so should get more to him , that would do as he doth and Curse God , but justifie himself ; that is his strength and pleasure in his dark harsh anguish , where he continually stirreth up the fire in himselfe ; and flyeth out above the Thrones , and so holdeth himself still to be a Prince and King. 71. And though he be indeed Evil , yet he is a Prince in his Legions in the Anger in his Creature , but , With the Anger without his Creature , he hath not power to Act ; therein he must abide as an impotent captive . 72. Thus understand the Life , in two forms , viz : one according to the fire of Nature , and the other according to the fire of Light , which fire bunreth in the Love , wherein the Noble Image of God appeareth or shineth . 73. And we understand herein , that the willing of Man should enter into Gods willing , and so he goeth , in Christs Death with Christs soul , through Death into the Eternal Liberty of God into the light Life ; and * there he is in Christ with God. 74. And the Third Form of Life is the outward Created Life from or out of this world , viz : from the Sun , Stars , and Elements . 75. Which , Gods spirit , with or by the Spirit of the Great world , * to Adam breathed into his Nostrils , wherein then also he became an outward soul , which moveth or swimmeth in the Bloud and Water , and burneth in the outward kindled Fire , viz : in the warmth , 76. That same outward Life , should not gripe into the Image in the Inward Life , also the Image should not let in that into the inward Light , which shineth through Death , and sprouteth with its power into the Eternal Liberty ; for the outward Life , is onely a similitude of the inward Life . 77. The Inward Spirit , should onely , in the outward Looking-Glass , open the Eternal Wonders , which in Gods wisdome , were become discovered in the Abyss in the divine Magia ; and bring them to a figured Looking-Glass , viz : to a Looking Glass of Wonders , to Gods honour , and to the Joy of the Inward Man , generated or Born out of God. 78. But its will should not go into it , to draw in the outward wonders into the Image ; as we now with Lamentable Misery know , that Man , draweth in and Imageth to himself an Earthly treasure into the Mind , and so destroyeth the pure Image of God in the second Principle . 79. For , his willing - spirit , goeth into the Earthly Substance , and bring th his Body , wherein the Image standeth , into the Earthly Substance , viz : into the Earthly Treasure , into an Earthly Vessel , or Comprehension . 80. And now , the Image through the Imagination becometh also Earthly , and goeth again into Death , and looseth God and the Kingdom of Heaven ; for , his willing-spirit sticketh with the Body in the outward Life . 81. And now the outward Life must die , and break or Corrupt , that the Created Image according to the Inward Kingdom may appear and shine . 82. And thus the willing-spirit , sticketh with the Body , in the outward Wonders , and bringeth them in the dying of the outward life , along with it self before * the Judgement of God. 83. And there shall the willing-spirit go through the fire , and the Image shall be tryed through the fire , and all that is Earthly must be burned off from the Image , it must be pure and Immaculate , or without spot . 84. As the Light subsisteth in the Fire , so must willing-spirit also subsist in Gods Fire , and if there it cannot go free through the fire of God , through Death ; then will this Image be spewed out into the Eternal Darkness . 85. And this is verily the heavy Fall of Adam , that he hath put his willing-spirit into the outward Life , viz : into outward Principle , into the false seeking or wicked longing Lust ; and Imagined according to or longed after the Earthly Life . 86. And so he went out of Paradise , ( which sprouteth forth through death into the Second Principle ) forth into the outward ; and wen● thus into Death , and so must dye , and thus his Image became de●stroyed . 87. This , we have inherited from Adam , but from the second Adam●Christ , the Regeneration . 88. Where we must enter into Christs Becoming Man or Incarnation , and with him into his Death , and out of Death with him sprout forth into the Paradise-world into the Eternal substantiality of the Liberty of God. The Sixth Chapter . What Lust can do : How we are fallen in Adam , and helped again in Christ : and how it is no Easie Matter to become a right true Christian . 1. THus we understand , that it lyeth in Lust ; that destruction or perdition , is come out of the Lust , and yet still Cometh from thence continually . 2. For Lust is an Imagining , where the Imagination windeth or insinuateth it self into all Forms of Nature , so that , they all become impregnated with the Thing , out of which , the Lust existeth . 3. As then we understand , that the outward spirit of Man , which is a fimilitude of the Inward hath lusted after the fair Image ; and in that regard set its Imagination into the Inward , whence the inward is become * infected . 4. And being it did not instantly feel the death , therefore , did it give the space and room to the outward in its willing-Spirit , and so the outward is drawn into the Inward for a Lodging , and is at length become the Host in the house , and hath obscured or dimmed the inward , so that the fair Image is disappeared . 5. There the Image fell among the Murderers , viz : among the stern or severe * Spirits of Nature , and of the Life 's original , these held the Image Captive , and drew off from it the Paradise Garment , and committed murther within it , † and left it lying half dead . 6. And now the Samaritan , Christ , was needful , and that is the Cause , that God became Man. 7. If the wound or hurt could have been healed , by a word speaking or word forgiveness , God would not have become Man. 8. But God and Paradise were lost , as also the Noble Image became destroyed and made desolate ; and must be New-Regenerated or born out of God again . 9. And therefore came God with his word , which is the Center in the Light-life , * and became Flesh , so that the Soul gat a divine Paradisical habitation again ; thus , to be understood . 10. That , as Adams Soul had opened the Door of the Fires Essences , and had let in the Earthly Essences ; whose source or quality had wound it self into the Paradise-Image , and made the Image Earthly . 11. So Gods Heart did set open the Doors of the Lights Essences , and encompassed the soul with heavenly Flesh , and so the Holy Fleshes Essences Imagined after the Image , after the souls Essences . 12. Thus now , the soul became impregnated again , so that it went with its willing-spirit through the Death , into the Paradise-life . 13. And thence came the Temptation of Christ , that he became Tempted , to try whether the Soul would Eat of the Word of the Lord , whether it could enter through Death into Gods Life . 14. Which in the End became fulfilled on the Stock or Tree of the Cross , where Christs Soul , went through the fire of the fierce wrath , through the stern source , through Death ; and sprouted forth again into the Holy Paradise-world , in which Adam was Created . 15. Thus are we Men become helped again , and it is necessary for us , that we draw away our willing , Thoughts , and Mind , from all Earthly things , and , turn them into Christs Suffering , Dying , Death , and Resurrection . 16. So that we continually Crucifie the Old Adam with Christs Death , and continually dye from Sinne in the Death and Dying of Christ , and continually rise again with him out of the Anguish of Death , into a New Man ; and sprout into the life of God , else there is no Remedy . 17. We must dye away to the Earthly willing in our willing , and must continually become regenerated to the New world in Faith , in the Flesh and Bloud of Christ ; we must be generated or Born out of Christs Flesh ; if we will see Gods Kingdom . 18. It is not so sleight a thing to be a right true Christian , it is the very hardest thing of all ; the willing must be a * Champion , and fight against the perished corrupt willing . 19. It must , sinck it selfe down out of the Earthly Reason into the Death of Christ into Gods anger , and as a worthy Champion breake the power of the Earthly willing . 20. And with so hardy and bold a courage , that it will set and hazard the Earthly life upon it , and not give over till it have broken the Earthly willing , which indeed hath been a strong Battel with me , where two Principles strive and fight one with the other for victory . 21. It is no slight matter , it must be earnest , to fight for the victorious Crown and Garland , for none get that unless he Overcome , he must break the Might of the Earthly willing , which yet of his own Might he can not do . 22. † But if he sincketh himself down out of the Earthly Reason into Christs Death with his inward willing , then he sinketh down through Christs death , through Gods fierce wrath , and through all the holding Cords of the Devil , into the Paradise-world into the Life of Christ . 23. He must make his * wil as it were dead , and so he liveth to God , and sincketh down into Gods Love , though there he liveth in the outward Kingdom or Dominion . 24. Yet I speak of the victorious Crown or Garland which he getteth in the Paradise-world , if he once presseth in , for there the Noble seed becometh ●●wn , and he getteth the Highly precious † pledge or Earnest of the Holy Spirit , which afterwards leadeth and directeth him . 25. And though he must in this world travail or wander in a dark Valley , wherein the Devil and the worlds wickedness continually Rusheth and Roareth tumultuously upon him , and often casteth the outward Man into abominations , and so Covereth * the Noble Grain of Mustard seed ; yet it will not suffer it self to be kept back . 26. But thence sprouteth forth , and a Tree Groweth out of it in Gods Kingdom , against all the raving and Raging of the Devil and his followers , and dependents . 27. And the More the Noble Pearl-Tree , is sought the more swiftly and strongly it groweth , suffereth not it self to be suppressed , though it costeth the outward life . 28. Thus my Dear Minde search aright after the Tree of Christian Faith : it standeth not in this world . 29. Indeed it must be in thee , but thou must with the Tree , be with Christ in God , so that the world doth but hang to thee , even as * it hung also to Christ . 30. Not so to understand it , as if this World were not at all useful or profitable in the sight of God ; It is the Great Mystery , Mysterium Magnum . 31. Man is therefore become Created in this world , as a wise Ruler or Manager thereof , that he should open all Wonders , which were from Eternity in the Sulphur , out of which this world with the Starres and Elements were Created , and according to his willing , bring them into Formes Figures and Images , all to his Joy and Glory . 32. He is created wholly free without any Law , he had no Law , but onely the Nature-Law , that he should not mixe one Principle in another . 33. The Inward Man should let no Earthly thing into it , but should rule Omnipotently over the outward Principle : and so no Death nor Dying would have come into him . 34. Also the outward Elements could not have touched him , neither Heat nor Frost had touched him . 35. For , as the Noble Image must subsist in the Fire , so also should that same Noble Image , rule through the whole Man , through all the Three Principles , and rule and fill all with the Paradisical source or quality . 36. But since that cannot be at all , and that indeed the flesh is become earthly , therefore now we must become generated in the Faith , where truly the Earthly Life covereth the right Life . 37. Therefore we must put on the right Garment , which is called Hope , and set our willing into the Hope , and Continually Labour upon the Tree of Faith , that it may bring forth its fruit , viz : the saving amiable and blessed * Love towards God and its Neighbour . 38. He should do Good , not for his own sake onely , but also therefore , that he may Edifie and better his Neighbour , with his Example and Life . 39. He should Consider , that he is a Tree in the Kingdom of God ; and that he must bear fruit to God , and grow in Gods field and soyl , and that his fruits belong to Gods Table . 40. And that he should conceive or comprise his works and Wonders in the right true Love , and Converse and walk in Love , that he may bring them into Gods Kingdom . 41. For , God is a Spirit , and Faith is also a Spirit or One Spirit in him , and God is in Christ Become Man , and the Faiths Spirit , is also in Christ Generated or Born Man. 42. Thus the willing-spirit converseth or walketh in God , for it is ONE spirit with God , and worketh or co-worketh with God , divine works . 43. And though it be so , that the Earthly Life covereth it , in , so that * he knoweth not his work which he hath generated or born in the Faith , yet in the breaking of the Earthly Body , it will be manifest . 44. For the Hope is its Chist or Cabinet , and a Mystery , wherein , the Faiths work , becometh sown and Kept . The Seaventh Chapter . To what End this World , and all Substances or Things were Created . Also of the Two Eternal Mysteries . Of the Mighty strife in Man about the Image : and wherein the Tree of Christian Faith standeth Groweth and beareth Fruit. 1. SEeing then that Man standeth thus in a Threefold , Life , So therefore is every Life a Mystery or hidden Arcanum to the other , and desireth the other , to which End , this World , with all substances or Things are become Created . 2. For , the divine substantiality desireth the Looking Glass or Similitude , for this world is a similitude according to Gods being or substance . 3. And God is manifest in an Earthly similitude , for the Wonders of the Arcanum or hidden secresie , might not be opened in the Angelical world , in the Love-Birth . 4. But in this world , where Love and Anger is mixed , therein is a Twofold Genetrix , and there it might be . 5. For , all things originally arise out of the fire-Root , and yet were encompassed with the Water of Meekness , so that it is an amiable or lovely Substance or Being . 6. Yet , thus the Fire , became not known in the Angelical world , for the Center of the Genetrix standeth in the Light , and is the word of God : and so the Wonders of Nature may not , otherwise , then in a Spiritual Magia , become opened , that is , become seen in Gods wisedom . 7. But seeing that same is almost incomprehensibe to the Angels and to the souls of Men ; and yet God will be known in Angels and Men , therefore the Angelical World lusteth or longeth after the Great Wonders , to know them , which have from Eternity stood in the wisdom of God. And they became in the Earthly Similitude brought to substance in Figures and Images , all according to the Eternal Essences of the Center of Nature , that the Wonders may stand Eternally . 9. Yet not Essentially , but in Figures in Images , and similitudes in formings according to the willing , indeed Magically , but yet the Genetrix is in the Center of the wonders . 10. For it hath once become awakened or raised out of the Fire , but it will be again swallowed up into the Mystery , and standeth as a hidden Life . 11. Therefore shall all substances or things become manifest as in shadows in the Angelical world , yet * those onely which in Gods willing have become introduced into the Mystery . 12. For the Mysteries which are Eternal are two , as one in the Love and one in the Anger : into which soever the willing-spirit with its wonders entereth in , therein standeth its work and Wonder . 13. So in like manner , we are to know , that also the outward vehemently desireth the Inward , for all runneth after the Center , viz : after the Original , and desireth the Liberty . 14. For in the fire of Nature , there is anguish and pain or sourcive quality , therefore now will the Imaging or the Image of the Meekness in the sourcive quality of Love be free , and yet may not in the sourcive quality of the fiery Essences , be free , so long , till the sourcive quality divideth it self in the breaking , and there each passeth into its Mystery . 15. In like manner will the fire be free from the water , for the water is also the Fires Death , and it is also Mystery to it . 16. And we see likewise hereby , how the water , holdeth the fire Captive , and yet no Dying is in the Fire , but it is onely a Mystery in the Fire . 17. As then may be seen , how it breaketh forth in the water , and * openeth it self , so that openeth it self out of the Center of its own Genetrix , as is to be seen in the Lighting and Tempest , also in a Stone , which yet is water ; may be known . 18. And yet we see especially , how all forms of Nature desire the Light , for in that desiring the Oyl becometh generated , wherein the Light becometh known , for it originally ariseth out of the Meekness . 19. Thus first , we are to know , our Life : that in us the Fires-Center standeth open , for the Life burneth in the Fire . 20. And then Secondly we are to , ponder and Consider of the desire to Love , which in the word of Life originally ariseth in the Angelical world , where the Heart of God with his desiring standeth towards us with his Imagining , and also draweth us into the divine Mystery . 21. And then Thirdly ; we are to Consider the Magick Kingdom of this world , which also burneth in us , and vehemently draweth us into its wonders ; for it willeth to be manifest . 22. And Man is become Created therein to that End , that he should manifest that same Mystery , and to bring the Wonders to Light , and into forms according to the Eternal wisdom . 23. Now then seeing he is to do this , and that he thus burneth in a Threefold fire , therefore , the right Spirit , in which the Angelical Image sticketh , hath great weariness , and is in great danger , for it wandereth upon a very smal Bridge . 24. For , it hath two Enemies , which continually draw it , each would be in the Image , and bring its sourcive quality thereinto , as , viz : the Inward fire , and also the outward Fire , the inward Kingdom of the fierce wrath , and also the outward Earthly Kingdom of the Looking-Glass ; and thus the right Image sticketh in the Midst in the * Squeezing Press . 25. For the Inward Kingdom , will , through the outward , open the Wonders . 26. But being it is too sharp , therefore the outward Kingdom fleeth away before the Inward , and graspeth after the Midlemost , viz : after the Image , which standeth in the Liberty of God , and so fleeth and slippeth it self into the Image for it all graspeth after the Heart of God , that is , after the Center of the Kingdom of Joy. 27. Therefore now it is necessary for the Image , that it defend it selfe , and not let in the Earthly Guest , much less fiery ; and yet becometh generated cut of Both , viz : out of the fire , the Life ; and out of the outward , the Wonder . 28. Therefore it is highly necessary for Mans Image , that he lead * a sober temperate life , and not fill himself with the outward Kingdom , for else it maketh an indvvelling in the Noble Image . 29. And vve understand herein , the mighty strife in Man about the Image of God ; for there are Three that strive about it , as first , the stern strong fire-Life ; and then Secondly the divine Life ; and then Thirdly , the Earthly Life ; and so the Noble Image sticketh in the midst , and is drawn of Three . 30. Now it is necessary for it , that it hide it selfe with the Faith in the Mystery of Hope , and stand still in that same Mystery . 31. Where then the Devil in the inward fire-life , continually rideth forth into the outward earthly life , in pride Covetousness and falshood or wickedness over the Noble Image ; and would introduce it into the fire , and anguish life , and break or destroy it . 32. For , he supposeth continually , that the place of this world is his Kingdom , he will suffer no nother Image therein . 33. Now thereupon the Noble Image , falleth into the Cross and Tribulation into anguish and necessity , & here there belongeth strife to it , to fight for the Noble victorious Crown or Garland , of Gods Image . 34. And hence originally ariseth Prayer , so that the Image continually goeth forth out of the introduced Earthly substance or Being , and also out of the proud stately hellish abominations , with the Prayer ; and continually Entereth into Gods life into his Love. 35. And thus the right Image continually killeth the Earthly Adam , and also the hellish pride and state of the Devil , and must alwaies stand as a Champion . 36. And it is most necessary of all for it , that it should insinuate it self into Patience , and Cast it self under the Cross , and continually Spring or flow up into the Love. 37. For , that is its Sword ; wherewith it slayeth the Devil , and driveth forth the Earthly substance , it hath no other sword , wherewith to defend it self , then the Meek water of the Eternal Life , and that , the proud stately fierce wrathful Spirit relisheth not ; for it is his poyson , and he fleeth before it . 38. Now if we will rightly demonstrate the Tree of Christian Faith , then we say : Its Root , standeth in the Mystery of the Hope , its Sprouting standeth in the Love , and its Body in the * Comprehension of Faith. 39. That is , where the Image , through its earnest desiring , presseth into the love of God , and , comprehendeth or attracteth the Substantiality of God , that is , Christs Body ; that is now the Corpus or Body , wherein the Tree , standeth , groweth , florisheth and bringeth forth fruits in Patience , which all belong in , to the Angelical world . 40. They are the Souls food , wherein it eateth and refresheth or quicken its fiery Life , so that it is transmuted or changed into the Light or Meekness . 41. And thus the Tree groweth in the Paradise of God , which the Outward Man † knoweth not , and Reason apprehendeth it not . 42. But , to the Noble Image , it is very well to be known , that will then when the outward life breaketh , be manifest , and all its works follow after it in the Mystery of Hope , into which it hath sown . 43. Therefore should none , who will travail in the Path of Gods Pilgrimage , propose or purpose to himselfe , to have in this world , Good and frolick Dayes , with worldly honour , but Tribulation Scorn reproach and persecution , attend him every hour . 44. He is here onely in a vale of Misery , and must continually stand in strife , * for the Devil goeth about as a Roaring-Lion , he stirreth up all his children of Malice and wickedness against him . 45. He is accounted as a Fool ; he is * unknown to his Brethren , his Mothers house scorned and despiseth him . 46. He goeth away and soweth in Tribulation , and is anxious , but there is none that * apprehendeth it , or into whose heart it entereth , every man supposeth his Folly , plagueth him thus . 47. Thus he remaineth hidden to the World , for † he is with his Noble Image not of this world , but born of God ; ‖ He soweth in Tribulation and reapeth in Joy. 48. But who shall express his Glory , which will be his wages ? or who shall speak of the Crown or Garland of Victory which he attaineth ? 49. Who can express the Crown of the Virgin of Gods wisdome , which the Virgin of * Gods wisdome setteth upon him ; where is there such a fair beauteous One ? For it excelleth the Heaven . 50. O , Noble Image ! Thou art indeed an Image of the Holy Trinity of God : in which God himself dwelleth ! God setteth upon thee , his beautifulest Ornament ; that thou shouldest Eternally Exult in Him. 51. What is I pray , the substance of this World , seeing it breaketh or Corrupteth , and bringeth a Man onely into anguish Cares encumbrances and misery , and besides into Gods Anger , and breaketh or destroyeth his fair Image , and draweth a Vizard on to him . 52. * O , how great a shame and reproach will that Man have of it : when he shall thus appear at the Judgment Day of God , in a beastial Image : besides that which followeth hereafter , that he shall abide eternally therein . 53. Then Lamentation beginneth , there will be sighing waiting and howling for the Lost Earnest Penny and Talent , which cannot be reached or attained again Eternally . 54. There , shall the Image stand in Eternity before the Abominable Devils , and do what the Abominable Prince Lucifer will. The Eighth Chapter . In what manner , God forgiveth sinnes : and how a Man becometh a Child of God. 1. MY beloved seeking and desirous Minde , thou that * Hungerest , and Thirstest after Gods Kingdom : Mark the Ground I pray thee , what is shewed to thee . 2. It is not truly so easie a thing to become a child of God , as Babol Teacheth , where Men bring Consciences into the History , and so tickle and flatter them Courtlike with Christs sufferings and Death ; where Men teach forgiveness of sinnes Historically . 3. Like a worldly Judicatory , where ones faults are remitted him of Grace , though he plainly abide wicked in his heart . 4. It is clean otherwise here : God will have no dissembling Hypocrites : he taketh not sinne from us in such a manner , in that we cleave to the knowledge , and Comfort our selves with the suffering of Christ ; and yet in the Conscience , abide in the Abominations . 5. It is said , * Ye must be born a New , or else ye shall not see the Kingdom of God. 6. He that will tickle himself with Christs suffering and Death , and appropriate the same to himself , and yet with his willing will abide unregenerated in the Adamical Man ; doth like one that comforteth himself , that his Lord will bestow his Land upon him , without considering that he is not his Sonne , whereas he hath promised that he wil bestow it onely upon his Sonne : so it is also here . 7. Wilt thou possess the Land of thy Lord , and have it for thy proper own , then thou must become his right and true Sonne , * For the Sonne of the Maid servant shall not inherit with the free : the Sonne of the History is a stranger . 8. Thou must become born or generated of God in Christ , that thou mayst be a † bodily Sonne ; and then thou art Gods child , and an heir of the sufferings and death of Christ . 9. And Christs Death is thy Death , his Resurrection out of the Grave is thy Resurrection , his Ascention into Heaven , is thy Ascention into Heaven ; and his Eternal lifes Kingdom is thy Kingdom . 10. In that thou are his right true Sonne born of his flesh and bloud , so thou art * an heir of all his Goods ; else thou canst not be Christs Child and Heir . 11. So long as the Earthly Kingdom sticketh to thee , in thy Image , so long thou art , the perished Adams Earthly Sonne ; no flattering hypocrisie will help , give as many good words before God as thou wilt , yet thou art but a strange Child . 12. And Gods goods do not belong unto thee , so long , till thou comest with † the lost Sonne to the Father again ; with a right true sorrow and repentance for thy lost Goods of inheritance . 13. Thou must go forth with thy willing-spirit out from the Earthly Life . and break or destroy the Earthly willing , which is woful to the Mind and willing-spirit to forsake the treasure it possessed , wherein the willing-spirit became generated ; and must enter into Gods willing . 14. And there thou sowest thy Seed in Gods Kingdom ; and art new born in God , as fruit , which groweth in Gods field : for thy willing receiveth Gods power , Christs●Body , and the New Body in God , groweth to thee . 15. And then thou art Gods Childe , and Christs Goods belong to thee ; and his Merits are thy merits , his Suffering Death and Resurrection , is all thine , thou art a Member of his Body , and his Spirit is thy Spirit , † He leadeth thee upon right Paths ; and all that thou dost , thou dost to God. 19. Thou sowest in this world , and reapest in the Heaven of God , thou art Gods Work of Wonder , and openest in the Earthly Life , his Wonders ; and drawest thy selfe with thy willing-spirit , into the Holy Mystery . 17. Mark this , ye Covetous , ye Proud , ye Envious , ye false Judgers , ye wicked Malicious , which introduce your willing and desire , into Earthly Goods , into Money and Plenty , into pleasure and the voluptuousness of this Life , and esteem Money and Goods to be your Treasure , and set your desire therein , and yet for all that will be Gods Children . 18. Ye stand and dissemble before God , ●e shall forgive you your Sins , but ye abide with your Image in Adams Skin , in Adams Flesh , and so Comfort your selves with the Sufferings of Christ , and are but dissemblers ye are not Gods Children . 19. Ye must become born in God if ye would be his Children , else ye deceive your selves together with your Hypocrites or dissemblers who paint before you a Glistring Colour . 20. They Teach , and are * not known of God , † not sent to Teach , they do it for their Belly and for worldly honours sake , and are * the Great Where at Babel , who flatter God with their Lips , and with the heart and willing-spirit they serve the † Dragon at Babel . 21. Beloved Mind , wilt thou be the Chlide of God , then prepare thy selfe for affaults ; and for Tribulation , it is no light and soft entrance into the Childs Life , especially , where Reason lyeth captive in the Earthly Kingdom . 22. It must be broken , and the willing must go out from Reason ; it must sow it selfe into Gods Kingdom in lowly obedience , as a Grain is sown in a field or soyl : it must in Reason make it selfe as it ▪ were dead and give it self up to God , and so the New fruit groweth in Gods Kingdom . 23. Thus that Man standeth in a Three-fold Life , and all belongeth to God. 24. The Inward fiery Essences of the first Principle , become incorporated with the New body in Christ , so that they flow up in Christs Flesh and Bloud out of Gods willing , and their Fire , is Gods Fire , out of which the Love meekness and humility burneth . 25. Where the Holy Spirit goeth forth , and helpeth him to stand out the Battel against the Earthly Reason , also against the p●rished corrupt Flesh , and the willing of the Devil : * his Yoak of the earthly willing becometh lighter to him ; but he must in this World , abide in the strife . 26. For , to the Earthly Life , belongeth sustenance , that he must seek , and yet ought not to hang his willing and heart thereupon . 27. It must Trust God , and his earthly Reason passeth alwaies into doubting , it will faile him , it will needs alwaies see God , and yet cannot , for God dwelleth not in the Earthly Kingdom , but in himself . 28. Thus must Reason , being it cannot set God be compelled into Hope , 29. There then Doubting runneth Counter against Faith or Believing , and would destroy the Hope , and therefore must the Earnest willing with the right true Image strive and fight against the Earthly Reason : there is woe and it often goeth sadly . 30. Especially , if Reason looketh after the Course of this World , and so its willing-spirit , as it were foolish hath respect towards the Course of this world : There it is said , be sober , watch fast and pray ; that is , that ye may Tame the Earthly Reason , and make it as it were dead ; that Gods spirit may find place in you . 31. If that appeareth , that soon overcometh the Earthly Reason , and the willing in the anguish discovereth it selfe with its love and sweetness , where then alwaies one fair little Branch or other becometh generated out of the Tree of Faith. 32. And * all tribulation and assaults or Temptations serve for the best to the Children of God : for as often as God hangeth hovering over them , so that they become introduced into anguish and Tribulation . then they alwaies stand in the Birth of a New little branch out of the Tree of Faith. 33. When , the spirit of God appearth again , then he alwaies bringeth up a new sprout , at which the Noble Image very highly rejoyceth it selfe . 34. And now it is but to stand out the first earnest Brunt , that the Earthly Tree may be overcome , and the Noble Grain be sown in Gods field , that * Man may learn to know the Earthly Man. 35. For , when the willing receiveth Gods light , then the † Looking-Glass seeth it self in it self , † one Essence seeth the other in the Light , and so the whole Man findeth himself in himself , and knoweth what he is ; which in the Earthly Reason , he * cannot know . 36. Also none should Think , that the Tree of Christian Faith may be seen or known in the Kingdom of this world , outward Reason knoweth it Not. 37. And though the fair Tree , standeth very clearly in the inward Man , yet the outward earthly Reason doubteth for all that : for the spirit of God * is as foolishness to it ; for it cannot apprehend it . 38. And though it be so , that often the holy spirit openeth it self in the outward Looking-Glass , so that the outward life highly rejoyceth therein : and for great Joy becometh Trembling : and thinketh now I have attained the worthy precious Guest , now I will believe it , yet there is no perfect steddiness therein . 39. For , the Spirit of God doth not stay continually in the Earthly sourcive quality : it will have a pure vessel , and if it departeth into its Principle , viz : into the right Image , then the outward Life becometh weak and fainting . 40. Therefore must the Noble Image alwaies be in strife and fight against the outward-Reason-life ; and the more it striveth and fighteth , the greater groweth the fair Tree , for it worketh or co-worketh with God. 41. For , as an Earthly Tree , groweth in winde , Rain , Cold and Heat , so also the Tree of Gods Image , groweth under the Cross and tribulation and anguish and pain in scorn and reproach , and sprouteth up into Gods Kingdom , and * bringeth forth fruit in Patience . 42. Now seeing we know this , we should labour therein , and let no feare or terrour keepe us back , for we shall well reap and enjoy it Eternally ; what we have here sown in anguish and weariness , that will comfort us Eternally . AMEN . Written by the Author Anno 1620. in the Moneth of May. The End. These whole Three parts translated into English , in six weeks and four dayes , Ending September 1657. THE CONTENTS of the Chapters of the First Part. Of the Becoming Man or Incarnation of Jesus Christ the Sonne of God , that is : concering the Virgin Mary , what she was from Her original , and what kind of Mother she came to be , in the Conception of her Sonne Jesus Christ ; and how the Eternal Word is become Man. CHAP. I. WHy the Incarnation of Jesus Christ , or his becoming Man , hath not been rightly understood hitherto : Also ; Of the Two Eternal Principles , and of the Temporary Principle . Conteining 75. Verses . CHAP. II. Of the Revelation of the Mystery ; how the Temporary Mystery is flown forth out of the Eternal spiritual Mystery . Conteining 64. Verses . CHAP. III. The Gate , of the Creation of Man ; also of the breathing in of the Soul and of the Spirit . Conteining 76. Verses . CHAP IV. Of the Paradisical Being or Substance and Regiment or Dominion ; how it would have been if Man had continued in Innocency . 72. Verses . CHAP. V. Of the Lamentable and Miserable Fall of Man. 135. Verses . CHAP. VI. Of Adams Sleep : How God made a Woman out of him : How at length he became Earthly : And how God by the Curse , hath withdrawn Paradise from him . 69. Verses . CHAP. VII . Of the Promised Seed of the Woman ; and of the Crusher of the Serpent . 75. Verses . CHAP. VIII . Of the Virgin Mary ; And of the Becoming Man or Incarnation of Jesus Christ , the Sonne of God. 71. Ver. CHAP. IX . Of the Virgin Mary ; what she was before the Blessing : and what she came to be in the Blessing or Salutation . 94. Verses . CHAP. X. Of the Becoming Man or Incarnation of Jesus Christ the Sonne of God. How he lay Nine Moneths as all the Children of Men , in his Mothers Body or Womb : and how his Becoming Man or Incarnation properly is . 61. Verses . CHAP. XI . Of the Vtility , or what profit , the Incarnation and Birth of Jesus Christ the Sonne of God , is to us poor Children of Eve : The Most richly amiable and lovely Gate of All. 70. Verses . CHAP. XII . Of the pure Immaculate Virginity : How we poor Children of Eve , must be conceived of the pure virgin Chastity in the Incarnation of Christ ; and be new Born in God ; or else we shall not see God. 102. Verse . CHAP. XIII . Of the Twofold Man , viz : the Old Adam , and the New Adam , two sorts of Men ; How the Old Evil one behaveth it self towards the New : What kind of Religion Life and Belief , each of them Exerciseth ; and what each of them understandeth . 110. Verse . CHAP. XIV . Of the New Regeneration : in what Substance Essence Being and Property , the New Regeneration , viz : the Childe of the Virgin , Consists , while it yet sticketh in the Old Adam : 74. Verses . THE CONTENTS of the Chapters of the Second Part , Being of Christs Suffering , Dying , Death and Resurrection , and how we must enter into Christs Suffering and Death , and rise again out of his Death with and through him , and be conformable to his Image ; and live in him Eternally . CHAP. I. OF the Eternal Beginning : and of the Eternal End. 50. Verses . CHAP. II. The true and Highly precious Gate of the Holy Trinity : The Eye of the Eternal Life : or the Lustre of Life . 30. Verses . CHAP. III. How , God , without the Principle of Fire , would not be manifested or Revealed : also , of the Eternal Being or Substance and of the Abyssal will , together with the very severe Earnest Gate . 64. Verses . CHAP. IV. Of the Principle , and Original of the Fire-world ; and of the Center of Nature : and how the Fire severeth it selfe from the Light ; so that from Eternity , in Eternity , therè are two Worlds one in another . 76. Verses : CHAP. V. Of the Principle in it self , what it is . 100. Verses . CHAP. VI. Of Our Death : why we must dye , notwithstanding Christ dyed for us : the First Citation or Summons ; and of the New Man. 91. Verses . CHAP. VII . Of Spiritual Sight or Vision ; How Man in this world may have divine and Heavenly Substantiality , so that he can rightly speak of God : and how his Sight or Vision is : the Second Citation or Summons , and Invitation of outward Reason in Flesh and Bloud . 81. Verses . CHAP. VIII . The Way or Pilgrimage from Death into Life ; and the Gate into the Center of Nature ; the Third Citation or Summons . 93. Verses . CHAP. IX . Further and more Circumstances converning this Third Citation or Summons ; highly to be considered . 38. Ver. CHAP. X. Of the Express Image of Man , that is , of the Similitude of God in Man : with a Conclusion . 67. Verses . THE CONTENTS of the Chapters of the Third Part , Of the Tree of Christian Faith : a true instruction , how a Man may become One spirit with God , and what he must do that he may work the works of God ; wherein is briefly comprised the whole Christian Teaching and Faith : also what Faith and Teaching is , An open Gate of the Great Mystery of God out of the Divine Magia through the Three Principles of the Divine Being or Substance . CHAP. I. WHat Faith , and Beleeving is . 21. Verses . CHAP. II. Of the Original of Faith : and why Faith and Doubting dwell together . 36. Verses : CHAP. III. Whence Good and Evil , Love and wrath , Life and Death , Joy and sorrow , proceed ; and how the Wonders of Nature appear in the Free-will of God ; without the Free will of Gods mingling with the Wonders of Nature . 50. Verses . CHAP. IV. How men must live , to attain the liberty of God ; and How the Image of God becometh destroyed ; also of the state and Condition of the wicked after the decease or dying of the Body . 44. Verses . CHAP. V. Why the wicked Convert not : what the Tartest and sharpest thing in Conversion , is : of the false Shepheards : Of the Tree of Faith : How men must enter into the Kingdom of God : Of the breaking of the Kingdom of Lucifer : Of the Three forms of Life ; and what we have inherited from Adam and Christ . 88. Verses . CHAP. VI. What Lust can do : How we are fallen in Adam , and Regenerated again in Christ : And how it is no light thing to be a right Christian . 44. Verses . CHAP. VII . To what End this world and All Beeings are Created : Also concerning the two Eternal Mysteries : of the Mighty strife in Man concerning the Image ; and wherein the Tree of Christian Faith , standeth groweth and beareth fruit . 541. Verses . CHAP. VIII . In what manner , God forgiveth sinnes , and how Man becometh a childe of God. 45. Verses . The End. A Catalogue of Jacob Behme's Books , Printed in English . According to the numbers in the Catalogue , at the End of the Book of the 40 Questions . Printed , 1647. 1. THe Aurora . 2. The Three Principles of the divine Essence or Substance . 3. The Thrcefold Life of Man. 4. The 40. Questions of the Soul. 5. The Incarnation of Jesus Christ , 8. Of the Last Times , or 1000 years Sabbath , being the 4. & 5. of his Epistles . 9. The Signature of All things . 10. Of the 4. Complexions , to comfort a Soul in Temptation . 12. The Considerations on Esai as Steefels Book . 13. Of true Repentance . 14. Of true Resignation . 15. Of Regeneration . These are the Way to Christ . 16. Of Predestination and Election ; with 17. An Appendix : of Repentance . 18. The Mystcrium Magnum , An Exposition of GENESIS ; concerning the Manifestation or Revelation of the Divine Word through the Three Principles of the divine Essence ; Also of the original of the World , and the Creation , wherein the Kingdom of Nature and of Grace , are Expounded : for the better understanding of the Old and New Testament ; and what Adam and Christ are . 19 A Table of the 3 Principles , Explain'd . 20. Of the Supersensual Life . 22. Of the Two Testaments of Christ , viz : Baptism and the Supper . 23. A Dialogue between the Enlightned and unenlightened soul ; of Illumination . 25. The 177. Theosphick Questions , without the 13 Answers . 26. An Epitome or Abstract of the Mysterium Magnum . 28. An Exposition of the Threefold World. 31. Being 35. Letters or Epistles of Jacob Behme to several friends of his concerning the Divine Mysteries . A Clavis or Key of his writings . Prephesies of the End of the world : Collected out of several of Jocob Behme's Writings : called Mercurius Teuconicus . The Life of Jacob Behme , written by Durand Hotham Esq Philosophy reformed and improved , containing 3 Books of Paracelsus to the Athenians , helpful to the understanding of Jacob Behme's Writings . Also these Philosophical peeces , viz : Magia Adamica , or the Antiquity of Magick ; of the Magicians Heavenly Chaos , and first Matter of All things . Lumen de Lumine , or a New Magical Light discovered to the world . The Chymists Key to shut and open the true doctrine of Corruption and Generation , illustrated from the true Light of Nature . These Books are to be sold by Lodowick Lloyd , near the Castle in Cornhill , London , 1659. Errata escaped in Printing Jacob Behme's Book of Christs Incarnation . Preface . Page . 9. line 13 for Heed , read Seed . l. 28. r. and the p. 14. l. 13. f. desirably r. desirable . 15. Margin . r. 1 Cor. p. 16. l. 9. none . r. on . 25. f. any . r. my . The first Part. ● . 1. l. 3. Margin . r. c 15. p. 2. l. 2. r. the wise in p 4. l. 4. f●● e. r. Fire . l. 37. f Cnter r. Center p. 6. l. 29. r. i. as a. p. 8. l 9. f. it in . r. l. on . 4. l. 40. f Hoasts . r. Hoast . p. 28. l. 16 f. a ason . r. of Reason . p. 35. l. 6. r. in him . p. 48. 〈◊〉 f. the side . r. hts side . p. 49. l. 15. f. he . r. be 〈◊〉 2. l. 8. & 9. f. shal r. should p. 53. l. 14. f. draw 〈◊〉 . p. 56. l. 28. f. beastliness . r. beastial●●● 2. 60. l. 37. f. things . r. Sinnes . p. 66. l. 10. 〈◊〉 out is hidden with its Lustre . p. 67. l. 31. 〈◊〉 fair Virgin. p. 74 , l. 2. f. r. ●p . 7● 〈◊〉 3. 〈…〉 p. 〈◊〉 . l. 36. r. which the left . p. 81. l. 13. f. be●●● 〈…〉 1 r. for the word . l. 11. r. the Love p. 94. l. 6. f. wrought r. brought p. 9. in the Margin . r. occasioned . p. 97. l. 33. became . r. become . p. 101. l. 34. r. but the p. 〈◊〉 l. 30. r. one onely . p. 109. Margin . l. 5. 〈◊〉 . 10. p. 110. l. 37. f. burned . r. turned . 〈◊〉 29. r. is no more p. 116. l. 10. f. Men. in Man. The Second Part. P. 119. l. 30. r. what it is . p. 132. l. 1. r. for ● it . p. 135. l. 16. r. divideth it self . p. 138. l. 34. r. beginning to appear is . p. 141. l. 15. r. how it is . p. 143. l. 39. f. not . out . p. 149. l. 21. r. as thinne . p. 152. f. ▵ make ◬ p. 159. l. 2. Margin f. not . r. out . p. 171. l. 3. Margin , 〈…〉 174. l. 3. Margin . f. r. † . & f. 19. r. 10. l. 4. f. † . r. ● . p. 1●6 . 19. r. 〈◊〉 hath . p. 179. 〈◊〉 f. paint . r. pant . p. 8. l. 5. Margin . f. * 〈◊〉 † p. 1●6 . f. one . and. The Third Part. P. 208. ● . 2. f. pure . f. poore . p. 211. P. 9. r. it was become l. 22. f. of 〈◊〉 p. 203. l. 〈◊〉 f. or . r. for . l. 〈…〉 into . p. 40. l. 14. f. Day . r. Day p. 224. l. r●●viz into the. l. 35. r. and went. p. 226. l. 20. r. and whether . p. 227. l. 37. r. it suffereth not . p. 220. l. 18. f. therein . r. there . p. 232. l. r. 3. r. draw , 〈◊〉 l. 27. r. less the fiery . l. 29. r. wonders . p. 23. 〈◊〉 Margin . r. l 4. & p. 239. l. 〈…〉 of . The Contents . Page 2. l. 9. f. 69. ● . 96. Notes, typically marginal, from the original text Notes for div A28523-e310 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 6. 11. * The Things which are seen are Temporal , but the Things which are not seen are Eternal . 2 Cor. 4. 28. * Cor. 15. 42. 43. Notes for div A28523-e2860 * Mat. 16. 13 b 14. c 15. d 16. e 17. * 21. * Genes . 1. 26 , 27. 5. & 1. 9. & 6 * or Desire . † Exod. 20. 4. * Heb. 12. 29. * GOTT . * Framer or Fashioner . * AVGE . Notes for div A28523-e5500 * Transparency or Reflection . † The Forms of Nature . † Or Substance . * Or that comes not into Being or Substance . ‖ Of figure . * As or viz : † Or Nature . † Or belonging to him . * Or Anger-Prince . * His Flesh : Notes for div A28523-e7720 * Vacuum voidness cessation privation or Negation . * Or Joy. † The Holy Spirit . * Note . * Wesenheit . * Or Mass . † The Quintessence or Mother . * Out-going substantial working powers and properties : † Gen. 2. 7. * Gen. 1. 2. † Psalm . 18. 10. * The three Principles . † The Threefold Life . * Or 〈…〉 Notes for div A28523-e10460 * Or Life . † Deut. 8. 3. Mat. & Luk. 4. 4. * Or Carcass . * Man. † World. * Or Concreted . * Note . * 1 Cor. 15. 51. 52. † 1 Cor. 4. 20. Notes for div A28523-e12930 * Or , One. † Note . * Rom. 8. 20. 22 † The Earth . * Or into : that is , Imagine or think like God. * Gen. 2. 18. * A foolish Virgin . † 1 Cor. 2. 14. * Or root . * Original . * Or the Ground * Or Substance * Or Evilness . * As if it sent forth Thunderbolts . † Rom. 8. 20. 22 * Gal. 5. 17. * Ephe. 1. 4. 5. * Note . * 1 Tim. 2. 4. * Propensity or Complexion . 〈◊〉 Souldier . * Of an Evil Complexion . * Act. 17. 28. Notes for div A28523-e17980 * The Spirit of the Body . † Or is overcome with Gazing . * Qualifie or operate . † Gen. 2. 21. * Or Imaged . † Math. 12. 40. * The Spirits answer . * Or Woman . * GoTTes . * Whole . * Fine or Goodly . † Gen. 2. 23. * Gen. 2. 23. * Gen. 2. 25. † The Essences . * Gen. 3. 5. 6. * Gen. 3. 5. 6. † Or Carcass . * Or get our living . * Gen. 3. 17. ‖ Locus Beat●rum . * Mat. 13. 44. 46. † Gen. 3. 24. † Gen. 3. 21. * Gen. 3. 17. 18. 19. Notes for div A28523-e21660 * Gen. 3. 6. † Gen. 3. 24. * Or Circumciser . * Math. 27. 51. † Luk. 23. 45. ‖ Math. 27. 52. † Luk. 10. 30. * By the word Woman understand the divided Body : see the Three Principles , cap. 13. vers . 1. † Virginal . * Gen. 3. 7. † vers . 8. ‖ Or Braided the Stalks of the leaves together . * Or Beastial Kind . † Or white Apron . * Gen. 3. 9. 10. † Vers . 11. 12. † verse . 13. † Gen. 3. 14. † Gen. 3. 15 * IHS † Rev. 19. 15. * To doe the thing . * She. † 1. Tim. 2. 14. 15. ‖ 1 Pet. 3. 1. 5. * Ephe. 5. 25. 28. ‖ Or injected . † ●ath . 6. 12. † Extra . * 1. Cor. 6. 18. † Note ye wanton lecherous unchast Children of Men. * Heaven . Notes for div A28523-e24630 * Or Daughter . * Job . 8. 23. * Gen. 3. 15. † Ephe. 1. 4. * Luk. 1. 42. ‖ Luk. 1. 38. * Phil. 2. 7. * Luke 1. 4● . * Luke 1. 3● . * Col. 2. 9. † Particlo . * Extra . * Heb. 11. 16. Note . † Or of the * Mat. 24. 30. † Mat 8. 17. Notes for div A28523-e27310 * Or Joyful . * Ephe. 1. 4. * O● ha● a longing delight thereto . † Or in a Looking-Glass . * Luke 1. 38. † Job . 1. 14. * Her Outward Man. * Or intransitory . * Or Life . † Or By , or as to her . * Note ye that are called Men●onites . * Heavenly . † Note ; Created and Generated are two things . * Gen. 2. 23. * The Virgin Sophia or Christ in us . * Or lost Soul. Notes for div A28523-e30650 * Geniture or Birth . * Or Incarnation . * Or Capacity . * Or feel . * Note . * Or Person . † Heb. 4. 15. * Acts 2. 27. * Or by . * Mat. 27. 51. † Mat. 27. 52. 53 * Col. 2. 14. 15. Notes for div A28523-e32870 * Or towards . † Come to be . * Extra . * Or the four Elements . * Numb . 17. 8. † Gen. 49. 10. * Isai . 53. 2. † James 1. 18. † Rev. 14. 4. * John 3. 5. Notes for div A28523-e35140 * Or reflex . * Note . * Or oe●●fioned . * Or Constellations . ‖ 1 Pet. 4. 7. & 5. 8. * Joh. 16. 16. * Mat. 28. 20. † Rom. 3. 28. * Acts 17. 28. * Note . * Mark. 10. 21. † The Spirit of the Soul. * Deut. 4. 31. Jer. 3. 12. Notes for div A28523-e38550 * Joh. 10. 2. † Joh. 10. 1. * Joh. 10. 7. 9. * Mat. 12. 30. † Or a Living . † 2 Tim. 4. 3. * Jer. 23. 21. ‖ Col. 2. 8. * 1 Cor. 12. 4. † 1 Tim. 1. 15. † Isai . 42. 19. † Mat. 10. 37. Luk. 14. 26. ‖ Rev. 12. 1. 5. * Six heavenly and six Earthly . See the Threefold life . ch . 9. vers 73. † Rev. 12. 15. * Rev. 12. 16. * Note . Note . * The mercy of God , viz ▪ the Holy Earth , the Eternal substantiality , the Body of Christ . † Extra . * Note . * Note . ‖ Mahlzeichen . * Rom. 8. 29. * Note . Note . Rev. 14. 13. * Note . † Math. 22. 37. Luk. 18. 27. Note . † Note . 1 Pet. 5. 8. * Mat. 10. 16. † Note . † Rom. 6. 16. * 2 Cor. 2. 16. † Engel-schaar . * Note , ye disputers about Free-will . * Or Mind , inclination , or propensity . * Or Mind , inclination , or propensity . † Gen. 3. 15. * Note * Rev. 12. 1. † Luk. 14. 27. Note . † N●●e . † Note . * Note . Note . † Or Ensign . Notes for div A28523-e42840 † The New-Man . * Psal . 19. 2. * Note . * Word or New-Man , viz : the heavenly Gold. * Note . * Note . Joh. 6. 54. † Note . * Or longed . * Note . * Note . Note . * Note . * Note . † Note . † Rev. 19. 20. Note . Notes for div A28523-e45390 Note . † Mat. 25. 7. * Punishment and Grace . * Extra . ●●thout or beyond . * Or apply in our Mind and Thoughts . † See the 12. Question of the Soul , verse 19. 20. & 22. * Consumptibility . * Note . AVge . * Note . † Or to . Note . * Note wherein God is Omnipotent and Omniscient . AVge . ☉ * Or ●specteth . † Note the introduction of the Eternal wil into substance . * Note the wisdome is the body of the spirit . † Formed or figured . * Note what A. and O. are . Rev. 1. 8. * Extra . ‖ Unus Circulus . Tinctura est Sapientie Ornamentum . * Or Spirit . * Note . * Note . † The first ground of the dark world . * Viz : the Creature . * Or Vulcanus . * Or before it . * Joh. 1. 5. † The Liberty . † Isai . 9. 6. * Mat. 28. 19. † Viz : the Eternal Spirit of the Father . * The Gall is the Dying , source or quality . * Note . † Note . Note . † Seaven . * Rota . Centrum Eterna Natura , & revum Omnium . * 1 Cor. 15. 36. * fire † cross * Note . * Begriffe . * Note . Note . † Heb. 2. 14. † Materia . * Rom. 8. 22. * Note . * Note . * Note . Fire is the Principle . The white fire , is the divine Love fire . * Note . † Rom. 8. 22. * Note . * Choaked or made faint with thirst and hunger . * In einer M●●teria . * Rev. 21. 6. and 22. 1. 17. * Note . * Shell . * Purposed proposal . * Or Ruler . * ✚ † ▵ * Or into the Bosome of wrath . † Luke 16. 22. 23. * Note . * Mat. 16. 24. † Mat. 11. 12. † Even while we are alive in this Body . * Note what goeth from us in our death . † Note what riseth again as our Resurrecti● † Or for . ‖ Note . * Joh. 3. 3. 5. 7. † Mat. 8. 3. * Rom. 8. 21. † Mat. 16. 24. * James 4. 7. † Acts 22. 22. Heb. 11. 36. to the 38. * Note . * Mat. 11. 28. 29. † Rom. 12. 21. * Gal. 2. 20. 1 Tim. 2. 6. † 2 Cor. 1. 12. * Note . * Summons warning arrest Constraint ▪ or Compulsary . * Rev. 5. 7. * Gen. 3. 19. & 18. 27. * Rom. 2. 14. & 7. 23. † Rom. 2. 15. * The Limus is not of all the Three Principles . * The Sulphur and Limus are near of the same portent . † Flowed or qualified Quall . * Note . * 1. Joh. 2. 16. 17. † Gen. 3. 19. * Aspects . * Joh. 3. 3. 5. * Note . John 1. 14. * Joh. 15. 5. † Or Tree . * Note . * Note . * Joh. 6. 51. 53. * According to the right Image our conversation is in Heaven . † The Soul. ‡ Note ye children of the Noble Sophia . ‖ 1 Cor. 3. 13. * Note . * Note . † 1. Cor. 3. 15. * Mat. 20. 1. † Mat. 25. 26. * Mat. 12. 32. Eph. 1. 21. † 1 Cor. 15. 41. * Or Condition * Note . * Mat. 6. 10. Luke 11. 2. † Mat. 22. 37 , 38 , 39. * Rom. 14. 23. † Gal. 6. 7. 8. * Summons warning arrest Constraint or Compulsary . * Representation or Imagination . * Note . † Or purposeth and Contriveth * Put in Execution . † Joh. 5. 9. * Or habitation * 1 Cor. 13. 9. to 12. * 1 Pet. 3. 4. † Or Bettering . * 1 Cor. 14. 32. * Note . * 1 Cor. 6. 19. * Note . * So enflamed by the Devil . * Note . † Mat. 7. 7. ‖ Joh. 6. 37. * Joh. 17. 24. * 1 Cor. 7. 17. * Obscurities . † Genaturetist , qualified or capable . ‖ Institutions . † Or Institutions . * Note . Christendom . * Discovered , or bare . † Note . Seeming Christianity . ‖ Mat. 3. 19. † ● Tim. 5. 6. * James 2. 19. † Luke 12. 47. * Exod. 20. 7. † Rom. 2. 21. &c. * Via vitae . * Monster or Mimick . † Zach. 6. 15. * Note . * Titus . 3. 5. 6. * Note . Heb. 10. 22. * Mat. 26. 26 , 27 , 28. * Isai . 58. 6. 7. ‖ Mat. 7. 21. * Mat. 22. 39. ‖ Mat. 7. 12. * Luke 16. 2. † Mat. 25. 15. 27. * Note ye Magistrates and Superiours . Emperours Kings Princes Lords Rulers and All Officers whatsoever . * Rom. 14. 12. † Or Domineer . ‖ That is , the Tyrants are become , the Eternal wraths own propriety ▪ † Or in the substance . * Note ye Socinians who teach that the wicked shall not rise again , or be tormented . * Mat. 20. 1. * Mat. 20. 8. † Note . * Note ye Lazy sluggish Labourers . * Summons warning arrest or Constraint . * Note . * Gal. 5. 17. * Note . * A Branch on the Vine Christ ▪ * Note . * Note . * Note . † Or Material . * Or Corporcity * Note . * Ground or Foundation of Nature . † Sternness anger or Malice . * Note , th● Devil was Created in the Divine substantiality . * Note . * Note . * Note . * ● Cor. 11. 29 † Joh. 3. 13. * Note . * Note . How we may know whether the Noble Lilly-branch , viz : the Body of Gods Image , be Generated in us . * Or Branches . * Or dwelling of the soul . * Or Quaking * ●um . * Note . What is the Devils riding Horse . To be considered , by Lyars Blasphemers and Boasters . * Rom. 8. 28. † Rom. 6. 1. 2. * 2 Cor. 2. 15. 16. † Gal. 6. 7. Notes for div A28523-e71250 * Mat. 6. 33. † Luke 11. 13. ‖ Joh. 16. 13. * Joh. 14. 26. † Joh. 16. 14. 15. ‖ Mat. 10. 19. * Rom. 8. 26. * Or a Spirit one with or in God. * Phil. 2. 13. * Or Adorning † Or raiseth . * Bosheit . * Sophia . Notes for div A28523-e72130 * Faith is Gods Image , viz : the desiring seeing and Mind . * 2. Cor. 5. 1. † Rom. 6. 10. * Note . * Note . * Note . * Note . * Note . Thou must through Christ in thee deny thy self . * J●● . 6. 37. Notes for div A28523-e73460 * Note . * Note . * Joh. 3. 3. 5. 7. * Or one . * Joh. 3. 3. 5. 7. * Or Works . * 1 Cor. 3. 13. † Note , out of what the Earth is Created . * Or Justifica●on . Notes for div A28523-e75280 * Ephe. 4. 18. † Mat. 6. 21. * Isai . 33. 14. * Over or above . * The false wicked decei●ful Man. † Zuvers●cht . * Or bringeth to Light. * Note . * Note . ye Merciful . * Gal. 6. 7 , 8. Notes for div A28523-e76820 * Luk. 16. 26. † Psal . 18. 10. * Rev. 3. 20. * Note . * Eph. 6. 19. † Mat. 7. 15. * Note . † Joh. 15. 5. * Rom. 8. 14. ‖ Joh. 10. 1. * Note . Acts 14. 22. 2 Thes . 1. 4. † Mat. 7. 26. * The outward Looking-Glass * Work or Effect . * Note . * Col. 3. 3. * Gen. 2. 7. * Note . Notes for div A28523-e79940 * Affected or Tincted . * Note , these spirits Cain was affraid of . See Mysterium Magnum , ch . 29. vers . 55. † Luke 10. 30. * Or Souldier . † Note . Note . * Earthly will. † Or Pawn . * Mat. 13. 31. * Note . * Note . * NOTE . NOTE . Notes for div A28523-e81410 * Note . * Displayeth . * Quetzung . * 1 Pet. 5. 8. * Or Reception † Note the Outward MAN , nor Reason , knowthe not the Tree of Faith. * 1 Pet. 5. 8. * Note . Note . * Or taketh notice of it . † Joh. 8. 23. ‖ Psal . 126. 5. * Sophia . * Note you that do wickedly not onely without doubting , but with confident daring presumption . Notes for div A28523-e83220 * Mat. 5. 6. * Joh. 3. 3. 5. 7. * Gen. 21. 10. Gal. 4. 3. † Or a Sonne of his body begotten or generated . * Note . † Luke 15. 20. † Prov. 4. 11. * Mat. 7. 22. 23. † Jer. 14. 14. 23 , 21. & 27. 15. * Rev. 17. 1. † Rev. 12. 3. * 〈…〉 * Rom. 8. 28. * The right true Man * Or Similitude . † Outgoing substantiaal power and understanding . * Note . * 1 Cor. 2. 14. * Luke . 8. 15. 
A67923	----	The familie of David for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. Broughton, Hugh, 1549-1612. 1605 Approx. 13 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A67923 STC 3867.5 ESTC S3788 33150978 ocm 33150978 17264 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67923) Transcribed from: (Early English Books Online ; image set 17264) Images scanned from microfilm: (Early English books, 1475-1640 ; 1872:17) The familie of David for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. Broughton, Hugh, 1549-1612. [16] p. By Zacharias Heyns, Printed at Amstelredam a city of Marchandise knowen vnto India and all limites of the Earth : 1605. Title and imprint also printed in Hebrew characters. Hebrew title romanized: Mishpaḥat Daṿid ʻal bene hamalkhut ʻim Seder ʻOlam ʻad geʼulat [yoshve tekhel kedem?] berit hamashiaḥ. Parallel texts, English on recto and Hebrew on verso, reading right to left. Signatures: [A]⁴, B⁴. Reproduction of original in: Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Genealogy -- Early works to 1800. Judaism -- Controversial literature -- Early works to 1800. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 Olivia Bottum Sampled and proofread 2003-06 Olivia Bottum Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE FAMILIE OF DAVID , FOR THE SONNES OF THE KINGDOME , VVITH A CHROnicle vnto the redemtion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Printed at Amstelredam a city of Marchandise knowen vnto India and all limites of the Earth By Zacharias Heyns . 1605. TO THE RENOVVNED IN IEVVISH LEARNING , ABRAHAM RVBEN ARCHISYNAGOGE IN CONstantinople , vvordes of peace and truth , FAMOVS sir , I promised to shevv you the vvays of our favth largely , vvhen the King of Scotland should be King of England . The day is come , and vvhat I longed for I haue seene . And novv I vvil declare in print what I did before in vvriting . And I vvil beginn from the house of Dauid , and the Chronicle For herein the heart of the most is deceyved and wandereth . Aftervvards ( if God wil , ) I vvil shevv the joynctes of al the holy Bible , and the superfluity of the Thalmud . God giue you knowledge for Dauids house : where the sonnes of Salomon fayle : and vvhere the seede of Nathan his brother doth come hey●e to the Kingdome . In Iechonias Solomons seede fayleth : according to the vvord of the Eternall , by Ieremy both of Iehoiachim and Iechonias , of Iehoiakim thus speaketh God. He shall haue none to sitt vppon the throne of Dauid ▪ And of Iehoiachin thus sayth the Eternall : O earth earth , earth heare the vvord of the Eternal ▪ vvrite this man childles : a man that shall not prosper in his dayes . For none shall euer prosper of his seede : to sitt vppon the throne of Dauid ; and to rule in Iudah ; This is the oath of God vvhich is neuer called back by no repentance : as the repentance of Moses could not call back Gods oath for his going into the land of Chanan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now I will shew you the tvvo houses of Dauid vnto the captiuity in the one table , and in the second , vnto the redemption . Dauid . Salomon . Nathan , Roboam . Mattatha Abia. Mainan . Asa. Melea , Iosaphat . Eliakim Ioram . Ionan . Ochozias . Ioseph . Ioas. Iudah . Amasias . Symeon Ozias . Leuj . Ioatham . Matthat . Achaz . Iorim . Ezekias Eliezer . Manasses . Iose. Amon. Er. Iosias . Elmodad . Ioakim . Cosam Iechonias . Addj.   Melchj .   Nerj ,   Salathiel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obseruationes vpon the destruction of the Kingdome . IN the begining of the captiuitie before the death of Iehoiakim Nabucadnezar saw a great image resēblinge the kingdomes of the heathen : as Babel , and Paras , & Alexanders house , and the kingdomes of his princes which reigned in Egypt , and in the north Also Christ was sene as a stone cut out without handes , which smote the image vpon the legges of iron and clay , and brused them : and they became as chaff frō a barne flore , and the winde toke them away and no place was found for thē : and the stone which stroke the image became a great mountain and filled all the earth . Both true is the vision and the exposition is sure , And as the holy Ghost seauen times expoundeth † these kinges , the kinges that persecuted , so he recordeth the familie of Christ by Nathan his ancestor , from Salathiel and Zorobabel ( whom the kinges of Babel robbed ) in two houses of Zerobbabel whose name was in Babel , Glad-in-sorow bicause he was glad in sorow , and beleued ( Ier. 51. ) till Zaru ( they , fanned ) Babel , as chaff frō Corne , and Bel-she-Azar . 1. Bel L. of store , became Bel a fyer of sorow : and fire ate him vp : so his sonnes had two names : Mesullam was called Abihud ; and Ananias , Rhesa ; and these were persecuted by the kinges of Elam , and Iauah , The house of Alexander , and the house , of Ptolomy in Egypt : also by the house of Seleucus in the northe : He reigned ouer 72. kingdomes . And the same yere that Christ Iehoua our righteousnes was borne in Beth-Lechē now the Romane had bestript them from al kingdomes vnder heauē : and the kingdome of heaue which cannot be corrupted , was knowen : and from the East Persian wisemen came to Ierusalem to worship Christ and to kisse the sonne , in whom all that trust are happy . And this is his family , Zorobabel , S. of Salathiel . Abiud or Mesullam Rhesa , or Ananias Eliakim ▪ Iohanna . Azor Iudah . Sadoc Ioseph . Achim . Semej Elihud . Mattathias ▪ Eleazer . Mahath . Matthan . Nagge . Iacob . Chesli . Ioseph : the husband of Mary , the mother of Christ : therfore he is called the sonne of Ely the father of Mary . Nachum .   Amos.   Mattathias .   Ioseph .   Ianna .   Melcj ,   Leuj .   Matthat .   Ely.   Mary .   Iesus . And this is the name vvherby they shall call him : Iehoua our righteousnes Ier 23. and 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And novv , remember the dayes of old consider the yeres of all generations . FROM Adam vnto Tharaes departure to paradise are 2083. yeres . And the Lord toke Thara to him before Abraham went forth vnto the lād of Chanaan . This shineth cleare by the plain nes of the text . And Philo of Alexandria is a witnes , in peregrinat : fol 284 , And Bresith Rabba vpon gen . Also the holy ghost in the new Testament , in the actes of the Apostles . And Abraham was seauenty fiue yeres old when his father died at 205. And he begate Abraham at 130. as Adam at that age begate Seth , & Iacob , at that age , went into Egypt . So god dealeth in wonderfull sort , for ease to our remembrance in matters of like dignity . And al is settled , & the order goodly , & there is nothing croked or writhen of all this : Behold it , we haue serched it heare , it and know for thy good . And hitherto the yeres are fastened together . The number of the yeares is sealed sure : they touch one another , & no spirit can come betwixt them , they cleaue one to an other , they hold fast & will not be separated . Also these be equally sure . Presently after ●hara went to the Paradise of God , the Lord sayd vnto Abraham , Goe thou &c & all families of the earth shal be blessed in thee : meaning in Christ , the iust King , & King of peace & sacrificer for euer after the order of Melchisedek . Now then conceaue the worde & perceaue that which the eye may see From the calling of Abraham , vnto the Passeover Kept in Aegypt , are 430. yeres . So the Seuenty interpreters ex pound . Ex 12. 40. And the Thalmud Ierusalemy in Megila . Also these times folowing are past al doubt : In the 480. yere after the children of Israel left Aegypt , Salomon built an house to the Lord. Now the dayes that Salomon reigned at Ierusalem over all Israel were 40. yeres . At theyr end the yeres of the world were 3029. The Siluer chayne will not be loosed : & the Golden revolution of time will not be brokē of : and the bucket of the holy spring will not be burst , nor the wheele duly turning the heauens wil be rent at the cisterne of the story house , for any whit of these times . Now come & see the yeres of the Kingdome of Iudah . The sin of Israel was fastened to their head 390. yeres . For here many agree , Iewes & Christians . And these wordes hath Don Isaak Barbinel vpon Ezek. 4. It is well knowen that since the time that the Kingdomes were devided they reigned in Iuda from Roboam vnto the destruction of the temple 390. yeres exactly , according to the testimony of the scriptures . And vnto the same effect it is sayd in cabala of Dauid Ben ▪ Abraham , the tēple stood 427. yeres . Subduct thence the 37 of Salomons kingdome , & there remayne 390. for the kingdome of Asa. And many of vs Christianes haue in tables set forth lernedly this iust summe with all the particulars . So the yeres of the world before the destruction of the temple amount vnto 3418. And then there had passed 18. of Babels 70. Adde 52. & you shal come vnto the end of the transmigration in 3470 And this place maketh an end of reckoning by the date of earthly kinges . Now Israel wold not beleaue that all was vanity vnder the sunne , vntill they saw the kingdome of Salomon spent & rent vp : Also they saw the kinges of Babel how they came to nought in a moment , ended , wasted with horronr . And now men of sagenes wold cōsider , & pereccaue , and beleve , that the kingdome of Christ is a kingdome of the world to come . And the Angel Gabriel is sent from heauen , to shew the time of this kingodme vnto Daniel full of Grace . He sone told Cyrus the sone of great Sem , & told Darius S. of Iapheth when God wold persuade Iapheth to dwel in the house of Sē . Also all their king domes had heard of this mattter that a king should be manifested at Ierusalem which should rule from sea to sea , & from the riuer to the endes of the earth : & the time was prefixed , to be 490 , yeres , from the decree of Cyrus to restore & build Ierusalem . And the begining of this time had sene the fall of Babel , the house of Nemrod , likewise the mouth of lions was stopped , & a decree vvas published to worship Daniels God , & this decree did Darius the sonne of Iapheth publish . Cyrus also , his felow in kingdome , published in letters patentes , the God of heauen , & his People , & theire returne to Ierusalem , & the building of the tem ple. In the same sort , Iuda loved Ierusalem , & left the land of the north for mount Sion . All these Poinctes renowmed the beginning of the time whence rekoning should be taken , for the kingdome shewed by the Angel Gabriel . But the end was more honored fiō God by the death of Messias : when he powred out his soule a sacrfice for sin and darkened the Sun at none day : & the earth trembled & quaked : & they who slept in the dust of the earth awaked : & Christ arose the third day : who 40. dayes viewed the assemblies of the faithfull : & was taken vp into heauen : & at Pentecost , he sent downe to his disciples a fierie law : whe reby the fishers of Galilie spake eloquently in all tongues . Their writinges testify , thatin the tōgue of Iauan they passed all the dwellers in the Isles of Elisa , & the vvord of God nedeth not mortal mans testimonie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the most noble lady , our gracious Queene Anne . FRom the citie ( most gracious Queene ) of Constantin , son to Brettish Helen , a very lerned Iew wrotte vnto Britanie to haue Hebrew instruction of Christianiiie . And I haue in a litle book comprised for him in few wordes , the greatest matters to stay , Christianes in there groundes : & to stay Iewes from longer misbeliefe . And this part , in Ebrem & English for English matrones , I commend , with all that shall come such fro me , to your Graces care & charges . As you are engraffed into the nobilitie of Helens house , the spirituall , reparing of her sonnes towne is a kind of debt layd vpon our nation : and none in the world be so likely to driue thence the Turk , as your Maiesties familie may be thought : layng the Gospell , as Constantin did , the foundation of all successe , & teacing the east to take a better Gouvernour . Your Graces most humble HVGH BROVGHTON ▪ Notes, typically marginal, from the original text Notes for div A67923-e870 In the book of the gracious man , 
A69004	----	Two little workes defensiue of our redemption that our Lord went through the veile of his flesh into heaven, to appeare before God for vs. Which iourney a Talmudist, as the Gospell, would terme, a going vp to Paradise: but heathen Greeke, a going downe to Hades, and Latin, descendere ad inferos. Wherein the vnlearned barbarous, anger God and man, saying, that Iesus descended to Hell: and yeelde vnto the blasphemous Iewes by sure consequence vpon their words, that he should not be the Holy one of God. By Hugh Broughton. Broughton, Hugh, 1549-1612. 1604 Approx. 19 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A69004 STC 3892 ESTC S113871 99849100 99849100 14233 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69004) Transcribed from: (Early English Books Online ; image set 14233) Images scanned from microfilm: (Early English books, 1475-1640 ; 587:11, 631:07) Two little workes defensiue of our redemption that our Lord went through the veile of his flesh into heaven, to appeare before God for vs. Which iourney a Talmudist, as the Gospell, would terme, a going vp to Paradise: but heathen Greeke, a going downe to Hades, and Latin, descendere ad inferos. Wherein the vnlearned barbarous, anger God and man, saying, that Iesus descended to Hell: and yeelde vnto the blasphemous Iewes by sure consequence vpon their words, that he should not be the Holy one of God. By Hugh Broughton. Broughton, Hugh, 1549-1612. [8] p. R. Schilders], [Middelburg : 1604. Place of publication and printer's name from STC. Title page, line 6 ends: 'heathen'; line 26 ends: 'printed'; pi2, line 2 from bottom ends: 'Queen.'. Directed against the views of Thomas Bilson, Bp. of Winchester, and John Whitgift, Abp. of Canterbury. Signatures: pi⁴. Identified as STC 3892a on UMI reel 587. Reproductions of the originals in the Folger Shakespeare Library and the Cambridge University Library. Appears at reel 587 (Folger Shakespeare Library copy; and at reel 631 (Cambridge University Library copy). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bilson, Thomas, 1546 or 7-1616. Whitgift, John, 1530?-1604. Jesus Christ -- Descent into hell -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Aptara Keyed and coded from ProQuest page images 2005-11 Mona Logarbo Sampled and proofread 2005-11 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Two little workes defensiue of our Redemption , That our Lord went through the veile of his flesh into Heaven , to appeare before God for vs. Which iourney a Talmudist , as the Gospell , would terme , a going vp to Paradise : But heathen Greeke , a going downe to Hades , and Latin , Descendere ad inferos . Wherein the vnlearned barbarous anger God and man , saying , That Iesus descended to HELL : and yeelde vnto the blasphemous Iewes by sure consequence vpon their words , That he should not be the Holy one of God. BY HVGH BROVGHTON . If any man love not the Lord IESVS , let him be Anathema Maran Atha . 1. COR. 16. 1604. To the Reader . BY knowing that Hades , a terme vsed in the Creede , is the place generall , where soules are before Gods throne , diuided there , fat enough , by heauen & hell , so that in speach of the holy , Hades the generall , by difference of the Person , is Heauen , and in the wicked , Hell , as we cōmonly terme Hell : which place is on high , out of this world by Apo. 14. & all Iewes in Cether Malc . fol. 11. by knowing of this great light cometh to Religion . First their opinion falleth , who thank God for sending his sonne to redeeme the Fathers from Hades , to Paradise : that is , from Paradise to Paradise . So Limbus Patrum and Purgatorie fall : when Hades hath onely two partes , Heauen and Hell. So our madnes falleth , who in the Creede , put for that Part of Hades , which holdeth the faithfull , and is heauen or Paradise , the part which holdeth the wicked , and put for Heauen , Hell , to which they that goe , perish for euer . Here standeth the Article : Our Lord being in body crucified , dead and buried , had a soule immortall , as all men , which went hence to God : & being in Hades , holy , had not hell but heauen . This is all . When the Gospel began scant any held soules immortall . Pliny sheweth that . Therfore it was needfull the Creed should haue it . When the immortalitie was graunted , very many Creedes did omit the article : because in speach of a man , to die & to go to Hades is all one . Of an horse , Grekes would say , he is dead . Of a man , more : He is dead & gone to Hades . This matter vnknowen hath vexed the world by ignorāce of one Greeke worde . And two Bishops vexed their owne . Against whom two smal writings folow : besides much otherwise printed & written to them . The style is not of their gall , but it may gall , in mildnes . The argument of the Admonition following . BR . wrote vnto Queene Elizabeth , that King Edward the sixt and her Maiest . swearing to the Gospell , sware to this , That to goe to Hades in the Creede , was to goe to Paradise , euen by Heathen Greeke : to whom Hades is the world of soules : in which the holy haue Paradise , and the godles , Gehenna . Both be on high before Gods throne . And Br. commended the cause to Q. Elizabeths M. and the King of Scots Maiestie . Against that a libell was allowed to scoff the Scottish mist , penned by some Belial Bar Lo : and against saluation Bilson raged : as this short worke telleth . A lye resumed of D. Bilson . DOctor Bilson in his sermon booke against Maister Iacob , folio 419. fumeth thus : First then tell your abettor that all the Realme will take him not onely for a rayler against all honestie , but a lier against all duty that voucheth so cōfidentlie : King Edward the sixt and his subiectes helde that Christ his soule never went to Gehenna : and the Realm knoweth the Qu. oath , as also the Q. adventureth her eternall state . These be no states to come within his vncleane mouth . He may doe well to remember who they be of whom it is written : They despise governement : and speake ill of them that be in authoritie , as raginge waves of the sea , foming out their owne shame . Thus the D. writeth . Marke now the Zurich confession , which K. Edw. and Queene Eliz. allowed . Per inferos intelligimus non locum supplicij designatum impijs , sed defunctos fideles , quemadmodum per superos adhuc superstites in vitâ . Proinde anima Christi descendit ad inferos , id est , delata est in sinum Abrahae : in quo collecti fuerunt omnes defuncti fideles . Ergo cum Latroni secum crucifixo dixit , hodie mecum eris in Paradiso , promisit ei consortium vitae , & beatorum spirituum . Licet enim Dominus descendisse dicatur , fit tamen ex more loquendi . Confitemur in hoc articulo animas esse immortales , easue protinus à morte corporeâ transire ad vitam . This is the Zurick confession , allowed by King Edward and Qu. Elizabeth : So Descending must be graunted to be Ascending , and Hell to be Paradise . If our Bishops misse in termes , they must blame them selves : and not rage with hereticall Satanean madnes vpon such as force them to faith . Now what grace the D. hath in his wordes , all may soone iudge : considering what him selfe graunteth : and how in his escape afterwardes he differeth from all the worlde . This was the question : Whether our Lords soule went hence to Gehenna : or hence to Paradise : Iohn Cant. and all vexed by him know that , and for one of these two opinions the Princes religion was to be esteemed . And if I. C. had invented a going from Paradise to Gehenna , Geneveans would haue renowned him over the world . Now marke how rightly the right reverend Father and Doctor taketh of him selfe the lye vnto him selfe , fol 219. We haue no warrant in the word of God so to fasten Christs soule vnto Hell for the time of his death , that it might not be in Paradise before it descended into Hell. Now Iohn Cant. will graunt , that he damneth them both : and iustifieth the adversary , as a Greeke Epistle printed at Hannawe required Sir Iohn Fortescue once Queene Elizabeths greek Reader , to determine , whether both Bishops were not condemned most certeinly by their owne graunt . The ridiculous feigning of a new Satanean fable that our Lord went from Paradise to Gehenna : and to Hades , as from Paulls to London , from Winchester to England , from England to Europe , frō Europe to this world , from part to the whole : and againe , the fable that he went not to Hades , that is , in trueth , to the world of soules , till his body was buried : and again his feigning thrise , at Paules , Hades in S. Matthew , cap. 5. twise , with 10. once , where Gehenna is the text , perverting the originall with wresting Scriptures and Fathers to an opinion that neuer came into holy mindes , this excuseth not his Lye , but augmenteth his impiety : that befooleth all Scriptures of God , and all Divines that ever have bene in the world . Cursed be he that maketh the blinde wander out of the way , and let all the people say , Amen . The argument and effect of the Epistle following . I. C. was advised in a worke dedicated to Queene Elizabeth and to the most Noble , our King now , That he should not burne for Gehennaes honour , least he burned in Geheaenaes shame for ever and ever : At the first he skoffed all trueth of God and the King : but being taught how he was caught in his owne syllogisme thus : The place which our Lordes soule went to hence , telleth what Hades ( his HELL ) meaneth in the Creede : But Paradise is the place which our Lord went to hence : Therefore Paradise is the HELL of the Creed , being taught how he was caught , he sent his Chaplayne M. Greffrey King , obteyning the Queenes hand for his leaue , to agree with his adversarie : and he vpon agreement , returned presently , saying that he should be sent againe : but presently after he came home , hee would write . Conditions were not kept . The libell was still solde : and Machmadisme was in it : and a contumelious mockage of Christ and all Christians & Iewes : when he said Ruben the Iewe his Ebrew Epistle was forged : whereby he hindred the defence of Christianitie , and deserved rooting out ▪ Besides that , after the King was ours , Paules sold the treason of the libel . For not stāding to his covenant , three Greeke Orations plaid vpon him : and one dedicated to the King and Brettish nation in Queene Elizabets dayes : And after all , this Epistle . At the first sight he laid the blame on Bar Lo , that vsurped his auctoritie , as being guiltles : yet when at the Court a Duke shewed what he had done , he fell as dead , & soone died . The party greeued was much greeued at his death : because he had protested he never spake against him . Yet as Ely , so he by softnes paid for others blame : while he repressed not bad soules . And his Gentlemen wished Bar Lo vnborne : as more griefe to the Archbishop then all that ever were his adversaries : not only for his libel against the Scottish mist : full of most deadly treason : and full of blaspemy and lying against God and man : But also for his Satanean declamation at Paules against the best Nobilitie , and the best bent for the good of the State : against whom the Iscariot railed and raged : whereby the Nobilitie iustly terme him : The vilest that is this day vnder the cope of heaven : as bent against God , the King , the Nobilitie , and all humanitie . So Bar Lo will be his notation . To the aged Sir , IOHN of Canterb. Archbishop , grace and truth . MAISTER Francis Hall told that your G. depriued M. Pickaerd and him of their benefices , and gaue both to Bar Lo ( whom he described after his name , a babe most bad ) for defending your Gehenna : which haeresie of yours was vsed for a barr , that you were not fit to confirme others , who so erred your selfe : against all the Bible , all Greekes and Hebrewes . That the children whiche you would haue confirmed and you together may be truly firmed herein , behold your owne graunt in D. Bilson : to whom in Bar Lo his booke , your grace & wisedome referreth the vnlearned for a learned defence of your minde : which held that the Creed telleth whether our Lordes soule went hence . And this is your Proposition & myne too : and you will aduenture your eternall state vpon it , and I myne . This it is : The Place into which our Lordes soule went hence , is Hades or Hell of the Creede . This position is built vpon a rocke : that no storme , windes , nor waues can shake it . And if we agree to what place our Lord his soule went hence , we agree what Hades or your Hell is in the Creede . Nowe to your Proposition , this assumption D. Bilson layeth downe , fol●o 219. Paradise is the place to which our Lord went hence . Therefore by your owne graūt Hades or Hell in the Creede is Paradise . Seeing then the whole tenour of Moses and the Gospell , cannot mooue you : seeing the vniversall iudgement of the Hebrewes for their owne tongue , can not mooue you : seeing 3000. yeares heathen Greeke cannot mooue you : and Eulogines Patriarcha 1200. yeres old , with all other Christian Greekes which doe place Abraham in Hades , can not mooue you , and seeing the Zurick confession , which sayth , per Inferos intelligimus non locum supplicij designatum impijs , sed defunctos fideles , & sinum Abrahae can not mooue you , let your owne confession mooue you : and publish it in print , that the simple deceaued by you , may know how you led them to deny that our Lorde went through the vaile of his flesh into the most holy . Which they that will denie , may as well denie all religion and trueth of God. You haue most highly iniuried the Maiestie of God : pretendinge that Sheol Psal . 16. was the Devils lodge , which no Ebrew euer thought , neither suffreth Moses to thinke : contemning the Gospell for the hand of God receaving the holy soule of our Lord : pervertinge sorowes of death into the second death , Act. 2. to befooll all Christianitie , turning Saint Paul to Gehennean darknes : where he purposelie speaketh of the Gospells brightnes : in these three iniuries you staine all the Bible , while you make some iarr from all the rest , and befoole the most holy Writers . This your sinne is haynous . So your despising of Ebrew DD. For their owne tongue , wil be holden of the Scottish mist and Brettish nation , and all nations a brutish parte . and no lesse the reiecting of Heathen Greeke , for the Creede penned for heathen : and your restrayning of Greeke only to Poets : and your teaching as generall that Hades in them is vgly , this your learning wil be holden babish . Also where D. Bilson reiecteth the world of soules , as checking all Iewes in their owne tongue , his wrangling was senseles : that he knew no place where soules were togeather . Hath he euer seene in this world all bodyes togeather ; other saw them not , yet the speach , this world is currant with all men . And for Hades Macedones call it Heaven . Portus Dictionarie would haue taught you so much , though you sought no deeper Graetians . And in Clemens Alexandrinus , Hades is Iuppiter . To your blame for denying the lxx . in Psal . 110. a warrant for the New Test . Greeke , you say nothing , as damned . And D. Bilson saith : the Greeke Fathers vnderstood not Josephs Haden . Such owles you bring to Athens : and make your Witgifte a scoph to all learned . Also you answer nothing to your blame for saying , that it were better the trueth of Daniel were hid , then antiquitie should be disgraced for missing . Others thought it a gracelesse speach . So when you condemne Saint Paul for cursing Ananias , which thing he was bound to doe , by expresse lawes , for stryking treacherouslie , and misleading the blind , you check Christ that promised a mouth that no adversarie could resist , and befoole Moses for making a defence for an open impudent iudge . The blind , the deafe , the officers may not lightly be cursed : but in open wilfulnes they be cursed , as Saul of Dauid , and Sedechias of Ezechiel , and the Pharises . Mat. 23. Herein you stand at the mercy of God. Moreover touching . Abraham Ruben the Iew , you haue iniuried Christ our Lord , & all Christians most wickedly . If he had not bene answered , all Christians had bene worse thought of . Now he & all the Iewes in the Empire speak better of Christianity . And some by that haue bene baptized : and one D. told that he would be baptized and come to Englande : he is the man that prefaced to Aruc . So a rare learned Iew , to whō at Basil one gaue Rubens epistle , and shewed the apostles Thalmudicall rare skil , he made request to the Professours , when the party was gone , to desire him to returne to instruct him more fully : ( but the party could not ) and afore requested his teacher to translate into Ebrew , as he spake to him , the new Testament . This deserued better then your language . You say the party feigned that whiche is written of his praise : and scoph his skil in Ebrew and Greeke : and terme him an asse , and offre all disgrace . For all , Christians & Iewes should thinke you vnworthy to haue the benefit of Christian policie . And as you know you haue the Anathema maran Atha giuen you . It returneth to the giuer if you deserue it not . If your desert be doubtles , you are surely miserable : as in your perpetual vntruthes and misvsing of the Realmes authoritie to Satans slavery . So when you scophed the hope in the Scottish mist , and the Brittish nation , what meant you but to endeuor to set millions to kill one another . Six yeres Beza noised a Testament bent badly , and Geneua meant to kill one for leaning on the Scottish mist : as three Scottes there then tolde the party : and Beza wrote much alike to your old head . Yet the party boldly printed the Scottish mist then to be his King. And now with what face can you looke for any good subiect , who knowes the blessing of the Scottish mist turned to a shyning sunne ever to wish you well : after your so great endevour to overthrow your owne nation ; The Brettish nation would , as Davids 37. worthies , haue layde their life in their hands for their lefull Prince , then and now most deare King. And wisheth you , after pardon , to be an harty subiect . Great cause you haue . To the Reader . AS Britanie conteyning England with Scotland , a Scott is not born in England because he is borne in Britanie : So Hades conteyning Heauen and HEL , our L. his holy soule going to Hades to his holy ioy , can not be sayd to goe to HEL , because his went to Hades . But the barbarous translation should be lothed of al wise & such as would not descend to HEL , to their eternall woe . Notes, typically marginal, from the original text Notes for div A69004-e370 ●●t ●o sim●●● euer ●●inke that ●ell , as men ●●mmonly ●●ak is hea●●n ▪ But if 〈◊〉 foole put ●●ll , by his ●●gue where ●●auen is in●eed : a foole ●●●not by vn●●rnedship ●●rne heaven 〈◊〉 Hell The ●arbarous ●●anslation ●f the Greek ●reede wt●●ceaved D. ●●●on i● bla●ed : not the ●●e Creede . 
A59692	----	Subjection to Christ in all his ordinances and appointments the best means to preserve our liberty : together with a treatise of ineffectual hearing the word ... : with some remarkable passages of His life / by Thomas Shepard ... Shepard, Thomas, 1605-1649. 1657 Approx. 296 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A59692 Wing S3143 ESTC R34250 14170990 ocm 14170990 102140 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59692) Transcribed from: (Early English Books Online ; image set 102140) Images scanned from microfilm: (Early English books, 1641-1700 ; 1069:19) Subjection to Christ in all his ordinances and appointments the best means to preserve our liberty : together with a treatise of ineffectual hearing the word ... : with some remarkable passages of His life / by Thomas Shepard ... Shepard, Thomas, 1605-1649. [16], 110 p. Printed by S.G. for John Rothwell ..., London : 1657. Includes index. Imperfect: pages stained. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Sermons. Christian life. Theology, Practical. 2003-02 TCP Assigned for keying and markup 2003-03 Aptara Keyed and coded from ProQuest page images 2003-04 Emma (Leeson) Huber Sampled and proofread 2003-07 Aptara Rekeyed and resubmitted 2003-10 Emma (Leeson) Huber Sampled and proofread 2003-10 Emma (Leeson) Huber Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion SUBJECTION TO CHRIST IN ALL HIS ORDINANCES , AND APPOINTMENTS , The best means to preserve our LIBERTY . Together with a TREATISE OF Ineffectual Hearing the Word ; How we may know whether we have heard the same effectually : And by what means it may become effectuall unto us . With some remarkable Passages of his life . By Thomas Shephard , late Pastor of the Church of Christ in Cambridge in New-England . MATTH . 11. 29. Take my yoke upon you , &c. LONDON , Printed by S. G. for Iohn Rothwell at the Fountain in Cheap-side . 1657. TO THE READER . ONe of the sweetest refreshing mercies of God , to his New England People , amidst all their wilderness-tryals , and straits , and sorrows , wherewith they at first conflicted in those ends of the earth , hath been their Sanctuary-enjoyments , in the beauties of holinesse , where they have seen and met with him whom their soules love , and had familiar and full converse with him , above what they could then enjoy in the land from whence they came . This is that that hath sweetned many a bitter Cup to the remnant of Israel . The Lord alone led him , and there was no strange God with him , was said concerning Israel of old , and this was accounted mercy enough when he led them into a land where no man dwelt , and which no man passed thorough . What God hath done for New-England in this re●●●ct , and what their Sanctuary mercies be , thou hast here a taste , though but a taste . These notes may well be thought to be lesse accurate , than if the Author himself had published them , and to want some polishments and trimmings , which it were not fit for any other to adde ▪ however thou wilt find them full of usefull truths , and mayest easily discern his Spirit , and a Spirit above his own breathing in them . Concerning the Author ; it were worth the while to write the story of his life . It is needlesse to speak in his commendation , His works praise him in the gates . They that know him , know he had as real apprehensions of the things of God , and lived as much with God , and with his own heart , and more than the most of Christians do . He had his education at Immanuel-College in Cambridge . The Conversion and Change of his heart was wrought betimes when he lived in the Vniversity , and enjoyed Dr. Prestons Ministery , whereby God had the very best and strength of his parts and years for himself . When he was first awakened to lookt after Religion , having before swam quietly in th● stream of the times , he was utterly at a losse which way to take , being much molested with suggestions of Atheism , ( in the depths whereof Junius was quite lost for a time ) and moved and tempted to the wayes of Familism also ; for some advised him in this condition to go to Grindlestone and to hear Mr. Brierley , and being informed that the people were wont to find a mighty possessing over powering presence , and work of the Spirit when they heard him , he resolved upon the journey ; but God in mercy diverted him ; having reserved him for better things . Yet he read what they said , and the Books of H. N. amongst the rest , where meeting with this passage , That a Christian is so swallow'd up in the spirit , that what action soever the spirit moves him to , suppose whoredome , he may do it , and it is no sin to him ; this was enough : for being against the light of his natural conscience , it bred in him an utter abhorrency of th●se loose and vile wayes and principles ever after . This ada●tage also he had , that Doctor Tuckney was then his Tutor , whom he acquainted with his condition , and had his direction and help in those mis●rable fluctuations and straits of his soul. Happy is the man whose doubtings end in establishments , nil tam certum , quàm quod de dubio certum , but when men arrive in Scepticism , as the last issue & result of all their debates and thoughts of heart about Religion , it had been good for such if they had never been born . After his heart was changed , it was observed of him , that his abilities of mind were also much enlarged , divinity , though it be chiefly the Art and rule of the will , yet raising and perfecting the understanding also ; which I conceive came to pass chiefly by this means , that the fear of God fixed him , and made him serious , and taught him to meditate , which is the main improvement of the understanding . Therefore such as came to him for direction about their studies , he would often advise them to be much in meditation , professing , that having spent some time in meditation every day in his beginning times , and written down his thoughts ; he saw cause now to blesse God for it . He was assigned to the work of the Ministery at a solemn meeting and conference of sundry godly Ministers about it , there were to the number of twelve present at the meeting , whose solemn advice was that he should serve the Lord in the Gospel of his Son ; wherein they have been the salvation of many a soul : for upon this he addrest himself to the work , with that reality and seriousnesse in wooing and winning souls , that his words made deep impressions , and seldome or never sell to the ground . He was lecturer a while at E●rles-cone in Essex ( which I take it was the first place of his Ministery ) where he did much good , and the people there , though now it is long since , and many are gone , yet they have a very precious and deep remembrance of him , of the mighty power of God by him to this day . But W. Lawd then Bishop of London soon stopt his mouth , and drove him away , as he did many other godly Ministers from Essex at the same time . After this he lived at Butter-chrome in Yorkshire , at Sir Richard Darleys house , till the Iniquity of those times hunted him thence also . Then he went to Northumberland till silenced there also ; and being thus molested and chased up and down at home , he fled to New-England , and after some difficulties and delayes , by great storms and disasters at Sea upon the Sands and Coasts of Yarmouth , which retarded his voyage till another year , he arrived there at last ; where he was Pastor to a precious flock at Cambridge about fourteen yeers . He was but 46. or 47. years old when he dyed . His sicknesse began with a sore throat , and then a squinacy , and then a fever , whereof be dyed August 25. 1649. This was one thing he said upon his deathbed , Lord , I am vile , but thou art righteous ; and to those that were about him , he bade them loue Iesus Christ dearly , that little part that I have in him , is no small comfort to me now . His manner of preaching was close and searching , and with abundance of affection and compassion to his hearers . He took great pains in his preparations for his publick labours , accounting it a cursed thing to do the work of the Lord negligently ; and therefore spending usually two or three whole dayes in preparing for the work of the Sabbath , had his Sermons finished usually on Saturday by two of the clock ; He hath some●ime exprest himself thus in publick ▪ God will curse that mans labours that lumbers up and down in the world all the week , and then upon Saturday in the afternoon goes to his Study , when as God knows that time were little enough to pray and weep in , and to get his heart in frame , &c. He affected plainnesse together with power in preaching , not seeking abstrusities , nor liking to hover and soar aloft in dark expressions , and so shoot his Arrows ( as many Preachers do ) over the heads of his hearers . It is a wretched stumbling block to some , that his Sermons are somewhat strict , and ( as they term it ) legall : some souls can relish none but meal-mouth'd Preachers , who come with soft and smooth , and toothlesse words , byssina verba byssinis viris : But these times need humbling Ministeries , and blessed be God that there are any ; for where there are no Law-Sermons , there will be few Gospel-lives , and were there more Law-preaching in England by the men of gifts , there would be more Gospel-walking both by themselves and the People . To preach the Law , not in a forc'd affected manner , but wisely and powerfully , together with the Gospel , as Christ himself was wont to do ( Mat. 5. and elsewhere ) is the way to carry on all three together , sense of misery , the application of the remedy , and the returns of thankefulnesse and duty . Nor is any doctrine more comforting than this humbling way of God , if rightly managed . It is certain the foundations of after-●orrows and ruines to the Church , have ever been laid in the days of her prosperity , and peace , and rest , when she injoyes all her pleasant things . This the watchmen of Israel should foresee , and therefore what shoul● they do but seek to humble and awaken , and search and melt mens hearts , and warn every one night and day with tears , that in the day of their peace , they may not sin away the things of their Peace . There are therefore three requests , which we would desire to beg of God , with bended knees for England , to prepetuate the present prosperity and peace thereof ; and let us commend them to the mourning and praying ones amongst us , that they would be the Lords remembrancers in these Petitions . 1. A right understanding and sober use of liberty . For when People come first out of bondage , they are apt to be not only somewhat fond of their liberties , but to wax giddy and wanton with liberty , and instead of shaking off the bl●ody yokes of men , to cast off at least in part the Government and blessed yoke of Christ also . Hence it ●o●es about , that a day of rest from persecution , which should be a day of liberty to the Saints to serve God , may become a day of great seduction , and of liberty to seducing Spirits , to deceive , and damn , and mislead them from the truths and wayes of God. But the machin●tions of men , though in conjunction with the powers and gates of hell , shall certainly fall at last before Truth and Prayer . And of this is the first Treatise which is seasonably publish'd . To be fast bound to the rule with all the bonds and cords of God and Man is the Perfection of liberty . Hence there is not a surer Corner-stone of ruine to a Christian Commonwealth , that God will break them with unparallell'd destructions by some overflowing scourge , when the day of vengeance is in his heart , than to think that Religion is none of their Liberties , and yet how many sons of Belial , are there void of counsell , neither is there any understanding in them , who imagine vain things , and say , Let us break his bands asunder , and cast away his cord● from us ? How do men run into extremes , either stretching and paring every one to the Gyants bed , and thereby denying liberty to the Saints to serve him , according to the measure of their stature in Christ , or else on the other hand opening the door so wide , as to plead for liberty to all the disguised enemies and sins against Christ , thereby instead of uniting the Saints in one , indeavouring though a dreadfull mistake to unite Christ and Belial ? It is a sad thing when a man is come to this passe , that he is not able to resolve his conscience whether Baal be God , or the Lord be God , and therefore would not have the worshippers of Baal punisht , for fear lest Baal should be God. Is liberty nothing but indifferency and irresolution of spirit in the things of God ? wo to the valley of vision , even to a sinfull Nation laden with iniquity , and led away from the truth as it is in Jesus , and to the Host of the high ones that sit on high , in the day of his visitation , if this be the spirit of these times ; for in the day when he visits , God will visit for these things . 2. That his Word , especially the Word of his Gospel , may be precious and powerfull , may run and be glorified in England . Alas ! as there is much preaching , but few serious , few heart-breaking Sermons : so there is much hearing , but little effectual hearing . Men stand like the Oakes of Bashan , before the words of the God of Israel , no terrour of the Lord , no news of everlasting destruction , no evidence of the fierce anger of God upon them , which burns down to the bottom of hell , can take hold upon their spirits , or awaken their consciences , to make inquiries after God in this their day : yea if the bars of the pit of hel , were broken , and if the devils of hell should come flying up amongst us , in our solemn Assemblies , from the fiery corners of the Pit helow , with everlasting burnings about their eares , and with chains of darkness ratling at their heels , they might fright men out of their wits perhaps , or from the acts of sin it may be for a time , but it would not work upon their hearts , their desperate , dead , besotted hearts . The fooles in Israel will have their swinge in their lusts , and go to hell in a full cariere , let God do his best . Oh the hardnesse of mens hearts ! And the main reason of it , is because they hear but a sound of words , but they do not hear the Lord in that Word : they hear words that are spoken by God , but they hear not , they see not God himself therein . If ever thou wouldest profit by reading or hearing , take every word as a speciall message to thee from God ; and of this fruitless hearing , and the rules of hearing aright is the other Treatise . 3. Conscience of his Sabbaths . Of which there is an elaborate discourse of this Author , formerly publish'd by himself . Therefore we shall adde no more . The blessing of heaven go with these , to make us a willing People in the day of his power , to submit to his Word , and to come under the wing of the Government of Iesus Christ , as esteeming these spirituall mercies our best mercies , our choycest and dearest liberties . If ever the Lord Iesus ( which mercy forbid ) should take his dolefull and finall farewell of the English Nation , as when he laid the tomb-stone upon Jerusalem , such as these will be his mournings over us : Oh Jerusalem , Jerusalem , thou that killest the Prophets and burnest them that are sent unto thee , as they did in the time of Popery , how often would I have gathered thy children together ( by my Word and Spirit therein ) even as a Hen gathereth her Chickens under the wings ( of my speciall Government and Protection ? ) but ye would not ; behold your house is left unto you desolate . But the Lord who doth not only make the day dark with night , but also turneth the shadow of death into the morning , even the Lord avert these evils , and the Lord make the English Nation his Hephfibah , and the land Beulah , which is the prayer of his Mourners in Sion , and of Thy Servants in Jesus , and for Jesus sake , William Greenhill . Samuel Mather . TO THE Christian READER . THe precious memory of the Author of these ensuing SERMONS , needs no reviving to any gracious heart , that had any knowledge of him . Yea the world knows in part ( though but in a little part ) by some pieces of his formerly Printed ( while he was y●t 〈…〉 ) who this Author was , what it owes to God for him , and how justly it might sigh over his grave , with that of the Apostle , Of whom the World was not worthy ! His praise throughout all the Churches , is farre above any addition by so mean a pen as writes these lines . But it is not fit that the first page of any thing published after his death ( for I doubt not but his death is long ago publickly took notice of ) should go without some witnesse of a mournfull remembrance thereof , which indeed no tears can sufficiently lament . We who sometimes sate under his shadow , and were fed from God by him , ( the poor flock of this Shepherd ) among whom he lived , testifying Repentance towards God , and faith towards our Lord Iesus Christ ; and whom he sometimes exhorted , comforted and charged euery one of us as a Father doth his Children ; we cannot but carry sorrow in the bottome of our hearts to this day , that wee must here see his face no more . Neither do we believe that his losse remains with us alone , or only within the limits of this remote wildernesse ; the benefit ( and consequently the want ) of such a burning and shining Light , is of more generall concernment that we easily apprehend , especially in this Age , wherein not only many ●it in utter darknesse , but which is more , the new Light thereof is darknesse ; and the Love of many waxing cold . But we must all be silent before Him , whose judgements are unsearchable . Neither may we presume to say to him , What doest thou ? It is instantly and not without cause desired by many , that such reliques of his Labours as do survive him , may be ( at least some of them ) imparted to the publick . To effect any thing considerable that way , is not an easie or sudden work . But this small piece being at present attained ; it seemed not amisse to let it pass the Press . These were some of his Lecture-Sermons , Preached most of them in the year , 1641. They are now transcribed by a godly Brother , partly from the Authors own notes , partly from what he took from his mouth : The subject ( in both the Texts ) is of great use , and needfull for these times ; wherin there is more Liberty , than good use of it ; and much more common and outward , than saving and effectuall knowledge of the word of God. These posthumous editions are far short of what the Author was wont to do , and of what the Sermons were in preaching . But though the sense be not every where so full , nor every thing so thorowly spoken to , nor the stile so good by far , ( as the Authors manner was ) yet the intelligent Reader will find a precious treasure of truth in it , not fit to be buried or neglected . The Prophets do not live for ever , but their words do : The Lord make them such ever-living words as may take hold of all our hearts , not for judgement , but for mercy , for one of these waye● they shall live ; yea , rise up at the last day . Imprimatur , March 29. 1652. EDM. CALAMY . THE TABLE . B. BOndage : What it is to which God delivers them that cast off his government . Page 7 Iuvasion by forein enemies . 7 By setting authority against them . 7 Oppressing them by one another . 8 Taking away good Governours . 8 Giving them up to Satan , 9 And to their own lusts . 9 What are the sins , for which God brings into Bondage ? 13 Bondage of the good and the wicked , how it differs . 15 C. CHurch of God , why deprived of her liberty . 11 Church-members that are private men in their duties are . 48. what &c. The causes of their neglect of their duty . 52 ▪ &c. Why men receive not more good from them than they do . 53 Covenant of God , if broken , God rejects such as break it . 3 To break Covenant with Christ , is to cast off his government as King. 31 People of God may be said to break Covenant , and how . 33 G. GOvernment : see Power . To cast of Gods Government , provokes God , to bring into bondage . 3 Reasons of it . 9 , 10 &c. What Gods government is . 4 The sorts of it . 4 Internall . 4 And Externall . 5 Want of government , a judgement . 8 When men may be said to cast off Christs government . 18. see 24. and see Ordinances , When men submit to Christ. 20 , 21. to 29 In Christs government , he useth a threefold power . 30 Motives to come under Christs Government . 81 L. LAwes , the causes of the breach of Lawes . 67 What prudence is to be used in making Laws . 70 And how for human laws bind . 70 &c ▪ Gods Law onely can immediately bind the Conscience . 70 Good Lawes have relation to the word and law of God. 71 this proved . ib. Of Penall Laws . 74 Liberty see Government ; the sweetest Liberty , is to be under Christ. 11 Liberty , how it s abused . 79 Love to Christ , a sign of subjection to him . 84 Love to Gods people , another sign . 84 Who do not love Gods people . 85 M. MAgistrates , We are to be subject to them , and why ▪ 64 When Christs power is cast off in this respect , not being subject to them . 64 And objections about this answered . 66 Ministeriall power what it is . 54 And if this be not submitted , Christ is cast off . 69 And when men despised it . 62 O. ORdinances , When men adde their own inventions to Gods Ordinances , they cast off Christs Government . 34 We must take heed off this ; and why . 35 When men destroy Ordinances and deny them , they cast off Christs government . 35 To cast of ordinances , is a temptation of Satan . 36 When Christ is thrust out of ordinances , his government is cast off . 39 To pollute Ordinances what it is . 39 1. To contemn them . 39. 40 2. To use them with unbroken hearts . 40 3. To use them without faith . 41 4. By not looking to Christ in them . 41 P. POwer , see Government . Power of Christ in Government . 1. Absolute . 2. Derivative . 3. Ministeriall . 30 1. Absolute and Kingly : & when men cast off this . 31 2. Derivative power which Christ gives to the Church , what this is , see 45 , &c ▪ What power a private member of the Church hath . 41 , &c. 3. There is a Ministeriall Power . 54 What this Power is . 55 , &c. Power of Christ ▪ in a Commonwealth , when it s cast off . 63 See Majestrates . Of inferiors power , and when that is cast off . 68 R. REproofs , to be taken , and the taking of them , is the tryall of a Christian , and a Hypocrite . 47 S. SAtan , to be given over to him , a judgement of God. 9 Service , what it is . 2 Servants censured for running from their Masters . 75 Subjection , see Government . Dangerous not to yeeld subjection to Christ. 76 Subjection to Christ , when it is to be yeelded . 82 Directions how to yeeld subjection to Christ. 85 T. THankefulness . We are to be thankefull for our liberty and freedom from bondage . 77 Motives and Directions to it . 77 , &c. Objections answered that hinder this duty . 80 U. UNbelief ; The occasions of it . 83 W. WIll of Christ , twofold . 23 How man cast off Christ● will. ●4 A WHOLESOME CAVEAT For a time of LIBERTY . 2 CHRON. 12. 8. Neverthelesse they shall be his servants , that they may know my service , and the service of the kingdoms of the Countrey . THe greatest part of this Chapter is spent in setting down that famous War which Shishak King of Egypt made against Rehoboam King of Iudah . The cause of this War in regard of Shishak is not set down ; probable conjectures there be : Ieroboam probably might be treacherous , who having a party in Egypt , lest Rehoboam should grow too great , together with some other pretended wrongs , might awaken this Bear from his den ; but in regard of God , you may see the Reason set down , Vers. 2. Because they had transgressed against the Lord. The time of this War is set down in the 1. Vers. When he had established the Kingdome by wholesome Lawes , erecting Gods worship , and countenancing godly men , 2 Chro. 11. 16 , 17. which continued three years , and strengthened himself by fortified places , and munition fit for war , as in the foregoing Chapter appears . Now when he had most peace and quiet , he and all Israel suddenly forsake the Lord , which was the fourth year ; and in the fifth year comes Shishak , and with a mighty hoast wastes all before him untill he come to the chief City . Now in Vers. the 5. and 6. is set down the repentance of the people with their Princes especially . Shemajah , who no doubt had spoke against their idolatrous courses before , takes his season when they were low and tamed , and tels them the true cause of their misery , Vers. 5. Many sins there were in the Land , as Idolatty , and Whoredoines , &c. yet the venom was , They had forsaken the Lord : Let the sin be what it will be , yet let it be such a one as men forsake the Lord by it , that 's the provocation ; hereupon they humble themselves , some effectually , some hypocritically , yet all outwardly , and say the Lord is righteous ; they extenuate not their sin , they lay not the blame on man , no not on Shishak , but see the Lord , justifie his proceedings , the Lord is righteous , we unrighteous , although it were more heavy then it is . Now in the 7. Vers. and in the words read is set down the mitigation of Gods plague , and the moderation of his chastisement , I will not pour out all my wrath , yet I think it not fit to shew perfect deliverance , I 'le make them servants , to let them know , &c. There are two parts in the words read . 1. The punishment or chastisement on Iudah for forsaking the Lord , and backsliding from him , which is hondage and privation of the liberty they had , they must be shishaks servants . 2. The Lords end , it was very gracious , That they may know my service , &c. For explication . 1. What is meant by service ? Answ. There are two things in service . 1. Government . 2. Subjection : cheerfull obedience to that governemt . Both the Hebrew word , as also the nature of the thing it self hath these two . God sets up his Government over a people , his people do or should subject cheefully to this government ; By my service is therefore meant my government , and your subjection wrought by me to this governmemt . 2. They shall know . 1. Not by the knowledge of the brain , for that they know now , but knowledge of experience , as it 's said in Ezek. 6. ult . When I shall have made the Land desolate in all their habitations , they shall know that I am the Lord. Now what shall they know of it ? Answ. the difference betwe●n them , the sorrow of the one , the sweet of the other ; the misery of the one , and blessednesse of the other ; the bondage of the one , and the liberty of the other . There might be many things observed from the words , but I note only the generall . Obser. That when any people of God forsake the Lord , and cast off his government ●ver them , they provoke the Lord to put them under the bondage of another government . They that abuse Gods liberty must be under bondage ; the Lord hath a Kingdome in this world most glorious ; hence when men will not be under it , if they will not be ruled by him , they must be ruled by the whip ; and if Christs laws cannot bind , Christs chains must . Ier. 5. 19. And it shall come to passe when ye shall say , Where●ore doth the Lord all these things unto us ? then shalt thou answer them , Like as ye have forsaken me , and served strange gods in your land , so shall ye serve strangers in a land that is not yours . Psal , 107. 10 , 11. Such as sit in darknesse and in the shadow of death , being ●ound in affliction and iron , because they rebelled against the words of God , and contemned the counsell of the most high . Ezek. 20. 24 , 25. Because they had not executed my Iudgements , but had despised my Statutes , and polluted my Sabbaths , &c. Wherefore I gave them also statutes that were not good , and judgements , whereby they should not live , &c. Zach. 11. 15 , 16. And the Lord said unto me , Take unto thee yet the instruments of a foolish Shepherd . Vers. 16. For lo I will raise up a shepherd in the land which shall not visit those that be cut off , nor seek the young one , nor heal that that is broken , nor feed that that standeth still , &c. When people break convenant with God , and loath him , then saith the Lord , I 'Ie not feed and then he sets over them Idol shepherds . This is certain , when the soul will not subject it self to God , he goes about to subject God to him , nay to his lusts , Isa. 43. 24. Thou hast made me to serve with thy sins . For one of them must stoop , and a man would have the Lord be mercifull , patient , and pittifull to him , when he is in league with his lusts , now this the Lord will not do : And hence , if he does not destroy him , he with-draws himself from serving of the creature , and hence other evils take hold of it , and bring it under . When Adam stood , and was for God , all creatures served him , and the riches of Gods goodnesse preserved him , the Lord communicated the sweet of his government or service to him : but when turned away from the right wayes of God : Now if the Lord should serve him by governing of him in goodnesse , he should serve a lust , and bow to the creature , nay to a lust , which is a viler thing , then for one creature to fall down and worship another . Therefore now hence it comes to passe , because the Lord will not be a servant to any mans lust , there must be some other government that must seize upon them . Hence set all the Saints in the Churches with their faces subjected to the Lord , his good wil and righteous wayes , and then his goodness shall flow down upon them in a through Christ , for otherwise we have nothing to do with good , but when we are set right for God. Hos. 2. 19. I will betroth thee unto me for ever , yea I will betroth thee unto me in righteousnesse , in judgement , in loving kindnesse and mercy , &c. The Lord will then command all creatures to be serviceable to his Church and people ; Vers. 21 , 22. But on the contrary misery must needs seiz upon the soul that doth cast off the government of the Lord Jesus : Thus much for the generall explication of the point . Now in particular . 1. What is this government or service of God ? 2. What is the bondage he captivates his unto ? 3. Why doth the Lord do thus ? Quest. 1. What is this government or service of God which being shaken off the Lord gives them over to bondage ? Ans. There is a double government of the Lord over his people . 1. Internall or inward , of which our Saviour speaks , Luk. 17. 21. The kingdome of God ( saith Christ ) comes not by observation and outward pomp ; For behold the kingdome of God is within you : And this is nothing else in generall , but when the Lord doth by his Spirit in the word of his grace cause the whole soul willingly to submit and subject it self to the whole will of God so far as it 's made known to it ; this is the inward kingdom of God and government of Christ in the soul. Ro. 8 ▪ 14. So many as are led by the Spirit are the sons of God. Ps. 110. 2. The Lord shall send the rod of thy strength out of Zion , &c. 2. Cor. 10. 4. For the weapons of our warfare are not carnall , but mighty through God the pulling down of strong holds . Vers. 5. Bringing into captivity every thought to the obedience of Christ. There are mighty boisterous distemp●rs , but the Lord when he comes in his Kingdome , to sit upon the royall throne of the hearts of his people , now they flie : and this is the inward Kingdom of Christ , like a poor Subject pardoned and received to favour , he is before the face of the Prince continually attending on him . Revel . 7. 14 , 15. These are they which came out of great tribulation , and have washed their robes , and made them white in the blood of the Lamb. Vers. 15. Therefore are they before the throne of God , and serve him day and night in his Temple , &c. Now this is meant in part by Gods service in these dayes ; do you think the Lord cared for thousands of Rams ? no , but to walk humbly , Mica . 6. Did he care for Temple aud Ordinances ? no , but Isa. 1. 19. If he be willing and obedient , ye shall eat the good of the land . Neh. 9. 20. In those dayes hee gave them his good Spirit to instruct them . 2. Externall or outward , the end and instigation of which was to set up and help forward the inward ; for externall Ordinances are nothing in themselves , mean things , but as they are appointed and sanctified for this end , they are most glorious : and therefore Christ threatens the Jewes , Matth. 21. 43. That the Kingdome should be taken from them ; what was that ? Surely not inward , for that they had not , but the outward and externall means called Gods kingdom ; all these helps and means shall be taken from you , and all laid ruinous . Now this externall kingdom of Christ is double . 1. The externall kingdome or government of God by his Church , in the administration an● execution , and subjection to the blessed Ordinances of God , wherein the power and Kingdome of Christ is seen , and thus , Dan. 2. 44 , 45. Dan. 7. 27. It shall be given to the Saints of the most high , &c. Not to prophane herds of beasts , or cages of unclean birds , but to the Saints of the most high , Whose kingdome is an everlasting kingdome , and all the Princes of the world shall subject themselves to this kingdom of Christ. This outward Kingdom Christ administreth amongst his people in this world : And this was part of the Lords government over his people herein , though various from our form now . 2. Of the Common-wealth , which may have divers forms , and had in the time of Israel ; but it receiving its law from God , and governing for God , hence it was the government of God , and subjection hereunto was subjection and service to God himself : And hence when the people cast off Samuel , 1 Sam 8. 7. They have not rejected thee but me , Rev. 11. 15. The kingdomes of the world are become the kingdomes of our Lord and of his Christ , and he shall reign for ever and ever . For although the Common-wealth of Israel was made up of the Church , and hence Iosephus cals it a Theocracy , where the Lord governed ; and yet the same thing had divers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formes and respects , and hence there was a diverse government then , and hence made diverse , 2 Chron. 19. 5 , 8. Iehosaphat sets Iudges in the land throughout all the fenced Cities . Such is the wildnesse , boldness , & carelesness of mens hearts , that they do not only need lawes , but watchmen over them to see they be kept : and hence the Lord appointed some chief , some Judges in every City , and also some in every Village , as by proportion may be gathered , Exod. 18. every ten men had one over them . Now this was the blessed wisdome of God to put all into sweet subordination one unto another for himself . 1. Every one professing his name is made for God , for Christ , as Lord of Lords , unto whom every knee must bow , and inwardly subject . 2. Hence the Lord ( it being not good to leave man to himself ) erects a Kingdome of the Church with his own power , and authority , and government in it for that end . 3. This being poor shiftlesse against inward and outward revenge , hence the Lords sets up Kingdoms of the world , which either rule for this end of these ends or not , if they do not , they are to answer it , and shall one days to Christ , whom God hath made head over all things to the Church . Eph. 1. 22. If they do , then their government , judgement and kingdome is the Lords in a speciall manner : and hence break the yoak of subjection to any one of these , you cast off Christ , the Lords government and service ; and being so linked together , in truth if you break one you break all , and this will provoke the Lord to make you kisse the clink , and to put your necks under iron bondage that refuse subjection to him . Quest. 2. What is that bondage or other government to which the Lord gives over his people when they have cast off his government , this will provoke the Lord if the Lord be cast off , and the casting off the government of Christ will bring the most famous Kingdoms , Churches and Families into bondage ; you will say what is this bondage ? when is it that the Lord takes his season for the execution of it ? A. 1. The Lord takes his own times to do it , these were a 12. moneth before the Lord sent Shishak : Here he was more quick . Nebuchadnezza● comes at last , and many years 't is before the Lord doth it . 2. The Lord is various in working , as he is wonderfull and hath divers wayes or means of bondage , he hath more prisons and chaines than one . First , sometimes the Lord opens the door of a Kingdom or State , for the inrode of some forraign , or it may be barbarous Enemy , breaking in sometime by power , comming in sometime by craft , and then ruling like Lions , which the Lord makes to vex and prick the people of God ; thus here their lives were spared , but liberties lost . Thus Iudg. 2. 13 , 14. They forsook the Lord , and served Baal and Ashtaroth . And in vers . 14. The anger of the Lord waxed hot against Israel , and he dilivered them into the hands of spoylers that spoyled them . Ver. 15 Whithersoever they went out , the hand of the Lord was against them for evill . And this the Lord doth many ●imes suddenly , that one would never think that ever the Lord should be so sudden ; the Lord can be as quick to punish , as man to sin , and that unexpectedly . Eccl , 9. 12. Man knows 〈◊〉 his time but are taken like fish in an evill net suddenly , Lam. 4. 12. The kingdomes of the earth , and all the inhabitants of the world would not have beleeved , Judg. 5. 8. They set up new gods , and war was in the gate . ● . Sometimes the Lord turns the edge of that lawfull authority God hath set over them against themselves , to be a heavy scourge from God upon them : Thus it was with Israel in Egypt , Exod. 1. 8 , 9. there arose a King which knew not Ioseph , and it 's said then they were oppressed . Thus Ieroboam whom the ten Tribes chose , Hos. 5. 11. he oppressed the people he will be in novating , and this becomes their oppression : Thus the people under the reign of degenerate Solomon ( though their complaint might be in part unjust . ) Such is the venome of sin an unsubduednesse to the Kingdom God , that the Lord turns light into darknesse , and makes an aking head matter of sorrow to all the state and body of people . Eccles. 10. 16. Wo to thee , O Land , when thy King is a child . And one man shall do a world of hurt , one Shebna or Amaziah , and this the Lord doth in justice many times for casting off his government . 3. Sometimes the Lord gives a people up into the hands of one another to be mutuall oppressors of each other , that a man neighbour shall be his oppressor . Zach. 11. 9 I will pitty no more the inhabitaents of the , land , I will deliver them every one into his neighbours hands . I will feed you no more , that which dyeth let it dye , & that which is cut off let it be cut off , and let the rest eat every one the flesh of another . Sometimes the Lord is pleased to send marvellous straits into a place , that men are forced to imbondage themselves sometimes by words as bitter as death , as sharp as arrows ; the Lord is pleased for the forsaking of his righteous wayes to make a mans self rip his own bowels , the father against the childe , the master shall be a scourage to the servant , and the servant shall be a scourge to his master , weary him of his lffe , the government of the Lord in a mans heart or family being cast off , Mic. 7. 4 , 5. Trust not in a friend : No greater bondage in the world then for men professing the Lord , to be desperately set one against another . 4. By taking from a people all that righteous power of government the Lord hath set over them , when a people despising the Lord and inward government first ( for there all begins ) and so not prizing what they have , nor praying for them , nor subjecting to them , the Lord hereupon sends some sicknesse , or some other evill , that they are either suddenly taken away , or gradually , and when they are gone , all sink , or else such crosse carriages , that as Moses said , so say they , I cannot bear this people . Thus Iudges 21. 25. Men did what was right in their own eyes when there was no King in Israel . No State so miserable as an Anarchie , when every one is a slave , because every one will be a Master . Thus , Isa. 3. 1 , 2. 6. Be a ruler to us . No , I 'le not undertake to rule . So , 2 Chro. 15. 3. 5. when without a teaching Priest , then no peace at all , men will not be under government of them , you shall not have them , they shall rest in peace , and you shall then know the want of them . 5. By giving them over to Satans , and their own hearts lusts , that seeing they will not serve the Lord , they shall serve their lusts and their sins , that now the Lord he hath left off chastising of men , and conscience shall check no more , prosper , saith the Lord , & go on in thy sin , Psal. 81. 12. So I gave them up to their own hearts lusts , and they walked after their own counsels . Rev. 22. 11. Let him that is filthy be filthy still . When the Lord shall give a man over to Satan , not only to window him , to let out the chaffe , and so to make the grain the purer , or to buffet them as he did Paul , but to insnare them , and hold them , that he shall not only tempt , but his temptations shall take , and not onely take , but holds , 2 Tim. 2. ult . Who are taken captive by him at his will ; taken alive as a snare doth , that now a man is beyond the reach of all means , only peradventure God may give repentance , Isa. 1. 5. Why should ye be stricken any more ? ye wi●● revolt yet more and more . The Lord leaves smiting , and sayes , Go on and prosper in thy sinne : and which is the worst of all , Satan shall so blinde him and harden him , fill him with pride , passion , lying , hatred of Gods people , cavilling against the Lords wayes of grace , slighting of his betters despising of wholesome counsell from his dearest friends , that he knows not that gray hairs are upon him . And after this when God hath cast out , in may be the Church doth also , a most fearfull bondage that the Lord gives such a foul over unto . There are two reasons of this point , which I collect only from the story in this Chapter . Reason ▪ 1. Inregard of the righteous Judgement of God. It 's just and equall that he that will not be ruled by this blessed Lord Jesus , he should be ruled by his lusts ; he that will ●ot be in subjection to a mercifull Christ , he should be in bondage to unmercifull men : this an humbled heart will acknowledge , as these do here , Vers. 6. they acknowledged the Lord to be righteous : Man being fallen it had been righteous with God to have left all men as the Angels that fell in chains of darknesse for ever ▪ But among his Church and people the Lord sends the Gospel to proclaim liberty , and with it sends Christ with his Spirit , to come to the prison-doores of poor sinners , to give repentance as well as remission of sins , and now if they will not come out of their bondage , accept of the Lords liberty , 't is exceeding righteous to deal with them as we do with prisone●s condemned to die ; if the Prince comes to the prison-doores , and sayes , I am come to give thee thy life , nay and here is pardon ; nay favour , and to pull off thy chaines also , now if he saies no , I had rather be in prison ; every one will say it is just ; and as it was in the year of Jubile he that would not go free was to be a bondman for ever . 'T is very righteous to give men their own choyce , 't is no wrong to let them have their own will : if indeed the laws of Christ were Draco's lawes , hard and heavy , there were something to object , but they are most sweet , and for which of all other blessings men have cause to blesse him , Psal. 147. ult . Reason 2. In regard of the mercy or mercifull wisdom of the Lord towards his Church and people , especially his peculiar ones , that hereby they keep the closer to the Lord , set a higher price upon the rules and government of the Lord , love his kingdome the more , and the liberties thereof , and use them better when they have them again , so here , that they may know my service , &c. 1. How sweet it is , Experience we say is the Mistress of fools ; such is the foolishness of mens hearts that men are many times never truly taught a truth till they are taught it by sense , Prov. 5. 11. and thou mourn at last when thy flesh is consumed ; tell a man of all the glory of the Saints , they never understand it till they feel it , tell men of the woe of their wayes ; they will not believe it till they see it , Psal. 32. 9. Be not as the horse or mule that hath no understanding , whose mouth must be held in with bit and bridle . Hosea 10. 11. Ephraim is like an Heifer that is taught . Like untamed Horses that will cast their rider , unlesse they be held under and backt , and then they are gentle , so 't is here ; and truly 't is long before a man can learn the sweet of Christs government : hence Israel must be long in Egyptian bondage , and many long miseries , so that if there be either justice or mercy in the Lord he will do this , and this point shall be true . Vse . 1. Hence then see that the greatest liberty and sweetest liberty is to be under the government of Christ Jesus , although men do not think so : hence the Lord tells them here they shall know my service , they might have replyed we do know it . No , till they be in bonds they know it not , nor cannot learn it . So 't is now ; and hence let men observe whiles they live loosly , and are guided by their own wisdome , for their own ends , according to their own will , at peradventures , at rovers , as they please , they do think this liberty very sweet ; and 't is better than to be curb'd in : But let the Lord strike an arrow in the heart of these wilde bucks , that have broke park and pale , send affliction , and an Iron yoke of sorrow upon them , or distresse of conscience , if there be any sense and feeling left , they will bemoan themselves , and say , I did think my liberty sweet , but now I see 't is bitter in a sinfull way : and the Lords way was most sweet , by their own confession . Hence Psal. 2. 3. Let us break their bands , &c. But Oh now hence learn this truth , and digest it throughly , that the greatest liberty lies here : do not in thy judgement think Christian liberty lies , in being freed from the law as a rule of obedience in respect of the matter of it to be done , nor in thy practice ; but know , though thou didst meet with a thousand Sorrows with it and griefs , yet 't is sweet . Christs yoke , ( Mat. 11. 30. ) is easie , and his burthen light . What ? When not a hole to hide his head in , when a reproach of men , a worm and no man , when he bore the Fathers wrath ? Yes , when he was meek under it , ( not mine but thy will be done ) it was then most sweet , 1 Kings 9. 21 , 22. To be a servant to Solomon is no bondage , Psalm , 119. 32. I will run , when thou shalt inlarge my heart . Vse 2. Hence see the reason why the Lord hath deprived his Churches of their liberty , and his government over them at sundry times , and hath put them under Iron yokes , and bonds , and sore pressures , the reason is shewn , they have either openly or more secretly cast off the government of the Lord , here hath been the very wound the aile of all Churches famous and glorious , Psal. 81. 14. Oh that they had hearkened , I should then soon have subdued their enemies . The cause is not so hard to find to a discerning spirit who is privy in any measure to the counsels of God , 1 King. 9. 8 , 9. Solomon hath a promise that the Lords eyes and heart shall be to his people which are under him : but if once they slip the Coller , then wo ; and why ? Because they forsook the Lord that brought them out of Egypt , they had liberty , but they cast it off . What do you think was the moving cause of all those bloody persecutions , when the blood of dogs was more precious then of Christian Churches ? were not they godly ? yes , I do not doubt of it : but as it was here , though humbled they must be in bondage , because they had cast off the government of the Lord Jesus . And hence in the Apostles time evill times were come , sad apostasies from the truth , and because it was long before they were low enough . And hence , Revel . 6. till the 〈…〉 was opened ; no crying , as it was with Israel in bondage , no prayer to purpose , and because the Lord saw they would abuse all liberties if they had them . And hence in Constantines time , when peace came in , contention came with it , and so abused all , that their peace was their poyson . And hence in the primitive Churches , they began to cast off the government of the Lord Jesus , murmurings there were , hence came persecution ; but they were a precious people , and made blessed use of it . And the Lord couples their chief persecution with their rest . And 't is said , Acts 9. 31. Then had the Churches rest , &c. And what do you think of the reason of the long reign of Antichrist , exalting himself above God and all that 's called God , bringing the Church under the heaviest bondage for body and soul that ever the earth saw ? Men did not love the truth , either speculative to guide their minds , or practicall to rule their wills ; and hence left to this day . What is the cause of Bleeding Germanies wo ? Oh poor Germany ! Whence the Gospell first brake out in its full strength , that now 't is a field of blood , that men in woods like satyres are afraid of men , and men in Cities glad to eat the intrailes of Beasts , and sometimes the flesh of their own babes to preserve their lives . What was there no evill , but the common condition of the Church to be under the crosse ? ask them , they cannot tell what ailes them , but curse the Emperour and Swedes , &c. Oh think of it with sorrow in secret for them that know it not themselves , they have secretly , I say , secretly cast off the government of a mercifull Christ , and hence are under the hand of unmercifull men . What is the cause in our native Countrey , notwithstanding all prayers and tears no diliverance ? truly men do not know it but the Lord sees it , they know not how to use their liberty . And for our selves , what shall I say , I cannot but blesse God and wonder to see how 't is with many , and rejoyce to see many precious holy ones , to whom one day in Gods Court is sweeter than a thousand elsewhere : but I must professe and cannot but mourn for others , men that were eminent under bondage , but never worse then here ; as if the Lord should say , Look here by your eminent ones ; look , and fear , and mourn you Ministers of my house ; here be the people you had thought had been converted , and that of all others such a one would never a fallen so ; one an opinion takes him , another a lot , another loose company , another his lust , another gowes proud , another fierce , another murmuring : what should I name all ? Oh that my words might be healing , &c. Vse 3. Hence see what will become of us that are now under the government of the Lord ; if ever we cast it off , either inward , or outward , or both . We are not dearer to him then his people Israel here , nay Iudah . When old Israel the great and numerous tribes of Israel had set up calves , little Iudah and Benjamin received the Priests , and yet they fell and were in bondage . I know we are not yet in bondage ; yet it is not more unseasonable to speak now then for the Lord to Solomon , 1 King 9. 1 Quest. But there being much unsubduedness in the hearts of the best , how shall one know when there be such sins for which the Lord will cast from under his government ? Answer 1. When men do not loath their own hearts for the unprofitablenesse , but loath Gods ordinances secretly , and grow weary of them as of their burdens , because of the unprofitablenesse of them . When a people find not that speciall good by them which recompenseth all losses , and so prize them , but lay blame on them , because unfruitfull to them , Malachie 3. 13. He speaks to a people got out of Captivity , Your words have been stout against me , no say they , 'T is in vain to serve the Lord , what profit is there in this ? you must conceive they had many losses , were very poor , as vers . 11. a temptation which a proud heart cannot indure above any , here is now no profit in mourning , fasting &c. and Gods own people began to think so : and hence , Vers. 16. Then they spake often one to another , there was good effect of his Sermon : now what follows ? Chapter 4. 1. Hence the wicked shall come and cut off Branch and Root in Antiochus time , there is a burning day a comming , that shall burn down house , root and branch ! and hence , Matthew●1 ●1 . 43. The kingdome shall be given to them that bring forth fruit . You will say , we do ; No thy own mouth shall condemn thee , you do not , you find no good by all the ordinances of God , and hence come those Questions : what warrant for such an ordinance ? the bottome is , they never felt good of it , and hence grow weary of it : well if it be your burthen , the Lord will ease you of it . 2. When you see men ( professing the fear of God ) mutually naturally contentious , and continuing so : I say , contentious with Saints which they say they love , & which they are by covenant bound to love , either from some conceived wrong , and hence cannot forgive as Christ doth them ; or from a prejudicate groundlesse opinion , they care not for me , nor I for them ; or from a spirit of scornfull Censoriousnesse , what are such and such ? or because distasted , because of some reproof in their sin ; or by some opinion , or by some worldly conveniency , or laying out lots , or restraint of some liberty , &c. or because of some sin : Now can sit and censure ; and I say , when this is mutual ; for a godly man may be contended with , but he prayes and mourns and pitties , unlesse it be at some time ; but when it shall continually abide so fierce and implacable Eccles. 7. 9. Anger resteth in the bosome of fools ; when a man shall be glad of an occasion of difference , that so he may depart and have something to quiet conscience for breach of Covenant , that there can be no healing , but Bellies of pigs are more dear then bowels of Saints , and when quiet , upon the least occasion apt to p●ck holes and quarrel . Now it 's time for the Lord to give over to another government . Zach. 11. 14 , 15. When Brotherhood is broken , then an Idol-shepheard is set up . Exodus 2. Moses was sent to deliver Israel , but he finds two Hebrews oppressed striving , and must not be checkt neither , well then fare-well deliverance if you be of that spirit ; you shall love one another better if ever the Lord doth that for you . It hath been the wisdome of some Princes , when their subjects have been at Civill wars , to call them forth to a common enemy , and there they can agree . Oh brethren , there is no sin like this , and yet none so slighted . You shall know what it is either by being yoked under enemies or sins . The first of these breaking bonds of union to Christ , the other with his members . Vse 4. Hence see the reason why many men are delivered up to the bondage of their own lusts , the most sad bondage and power of Satan , who have seemed to be delivered from it ; truly they have cast off the government of the Lord. Men wonder why in this Countrey men are more vile then ever they were , men that gave great hopes ; the reason is this , they have seemed to be under Christs government , but secretly cast it off : And hence filthy and vile lusts are their Apparitors and Pursevants , &c. Objection ▪ The Saints feel a bondage , how shall one know the difference ? Answer . The first and greatest inthralment is , when Satan and sin so rule as that they know them not , this is lamentable , that like those , Iohn 8. 33. when Christ told them , if they continued in the truth it should make them free , they would not believe that ever they were in bondage : so here a man thinks himself free when he is a slave , thus Psalm . 81. 13. God gave them up to their own hearts lusts , and they were led by their own Councels . The Saints may be much carried away by the power of Satans temptations , but never so far as to think their bondage is their freedome , and to have reasons and arguments prevailing against the good wayes of Gods grace , and to have reasons to maintain their sinfull courses , and that is in such as have wit , and parts , and knowledge , which through the righteous judgement of God are le●t so far to abuse it , as to make use of it to maintain their sin-full lusts . 2. When men if they see their bondage yet have no heart to come out of it , in using all means for that end . When the will is in captivity , no captivity like it , no gally-slave like it : A childe of God hath a bondage and is led into captivity , but Oh miserable man he cries ; but these , Prov. 17. 10. have a price in their hand , but no heart to make use of it , Ezra . 1. 5. So many whose hearts the Lordo stirred , they gat up to go to Ierusalem : But the Lord never stirs the hearts of these poor creatures : they know and fear , yet have no heart to get out of that condition , nay rather willingly are so . They sell themselves to their lusts , and sins , and Satan : here is ( saith Satan ) this gain , neglect prayer for it , tell a lye for it , break Covenant for it , lose thy peace for it : here is this honour and credit , look big on it : here is this estate , carry thy countenance high , and thus apparrel thy self with these trappings , walk thus with thy boots French-like : here is this pleasure and mirth , keep thou this company , loose thy heart , neglect thy God , give thy self over to it : here is this ease , deferre thy repentance , be cold in prayer , neglect thy family ; and a man sels himself to his lust , pleasures and honours ; thou art thus provok't , and therefore now thou must fret , and murmur , and rage , and hold thy own , and so ease thy heart , thus men set themselves to sale willingly . 3. When men have some heart to come out of it , but the Lord leaves men to an indifferency , and consequently to apostasie , as it was with Agrippa almost perswaded , and like the Israelites that refused to go into the good land , Numbers 14. And hereupon the Lord was wroth , and said they should not , but they repented and would fain have had some pitty shewed in regard of their misery , but their enemies felt upon them and destroyed them : all the plea of the Arminians is for this , which is nothing else but mens misery . Luke 14. those that were invited made their excuses and said , I must needs go and see it : But found no necessity to come to Christ. Now the Saints the Lord never leaves them to a spirit of indifferency , but keeps them in a spirit of necessity . I must come out of this miserable condition , saith the poor soul , they say not , flesh is weak , but I must have help . Psalm . 110. because 't is the day of the Lords power , they must not rest contented without help ; and if the Lord delayes them and hears not , they will follow the Lord so much the harder . 4. If they have any resolution to come out , and think it must not be thus , and purpose never to live thus again ▪ yet notwithstanding all their purposes and resolutions , they fall again , and never get any reall conquest , their un●anied hearts and wills are never a whit more subdued . Isaiah 63. 7 , 8. For he said , Surely they are my people , children that will not lie . So he was their Saviour , but they soon rebelled , and vexed his holy Spirit : their wills were never subdued . But now the Saints either the Lord preserves them from such falls and Apostasies : Or if they do depart from the Lord by reason of the prevailing power of any temptation , they ever get reall conquest by their fall , their sinfull corruption thereby gets its deadly wound . Rom. 11. 10. Their backs are not alwaies bowed down , but the Lord raiseth their bowed-down spirits , Psalm 145. 14. and upholdeth their spirits for them when they think they shall one day fall by the hand of such Saul-like sins and distempers . A carnall heart may carry a fair profession , and be in subjection to Christ for a time , but his back stands alwaies bowed down under his profession , is is his berthen , and hence at last he casts it off as a man doth his wearisome burden ▪ but on the contrary , a child of God being indeed weary of his sin , and carrying that up and down with him as his burden , with his soul bowed down in the sense of his own vilenesse , by this means , through the help of Christ , at last he comes to get reall conquest over his sin , and cast it off . 5. When the Lord in this case lets them alone without inward or outward troubles , this is a fearfull signe . Hosea 4. 17. Ephraim is joyned to his Idols , let him alone , the Lord will take no more pains with them , he is wearied out with striving . Isaiah 1. 5. Why should ye be stricken ? ye will revolt yet more and more ; when the Lord sees men the worse for his mercifull corrections , he deals like parents that have striven long with their children , and can do no good on them , they then resolve to let them take their own course , and will own them no longer to be of their family : the Lord never deals thus long with his ; but if their sinne will not waste by words , the Lord will then try what chaines will do , and now they shall finde good , now they shall remember their backslidings and apostasies from God , and their impeni●ency in sin , in secret sins , especially in the dayes of their peace and prosperity ; now the Lord will make sinne as bitter as ever it was sweet . Oh consider this you that are prosperous , and because the Lord is good to you , therefore you think the Lord likes well of your wayes . No greater plague then for the Lord to give a man peace in his sinne , or if the Lord begins to afflict thee in thy name , on estate begin to be blasted , and thou canst see Gods hand on thee , and knowest it , and yet thou remainest unhumbled , this is a signe thou art under the bondage of thy sin . Vse 5. For examination , whether we do , or when a people do cast off the government of the Lord and destroy his kingdome ? it's needfull to know the sin , that we may prevent the misery ; and 't is certain , let New-England be watchfull , and make sure here , to advance the Prince of peace , and to keep the right and government in his hand , and you shall have the blessing of God and his Ordinances , peace and mercy in your times , and continued to your children ; for his kingdome is an everlasting kingdome , and of the encrease of his kingdome there is no end . and on the contrary , if New-England cast off the government from over them ▪ and refuse his service , the Lord will then take the kingdome from you , and you shall then know the want of what now ye enjoy . Now because Christs government or Kingdome is 1. Inward . 2. Outward in Church . in State. I shall let you know 1. when the inward kingdome of Christ is set up , and when 't is razed down , which I shall do by giving you a briefe view of the nature of it , and wherein it confists , and so you may the better Judge of your own hearts in this particular . As Satan hath an inward kingdome in the hearts of those that are without , so the Lord Jesus hath an inward kingdome in the hearts of all his Saints . Col. 1. 13. Blessed be god ( saith the Apostle ) which hath translated us from darknesse to light , and from the power of Satan into the kingdome of his dear sonne , which is very spirituall , little seen , a man may be under all outward government , and yet naught here ; and therefore attend : this inward kingdome therefore consists in four things , or when the whole soul submits it self to God in these four particulars . 1. When the whole soul gives entertainment unto the Lord himself to come into it : for if a people shall say they are under such a government , and yet will not admit the Prince himself to come amongst them , but keep him out of the kingdome , they cast of his government and his kingdome . 2. When the whole soul closeth with the whole will of the Lord ; for if a people shall receive a ●●nce amongst them , but he shall make 〈◊〉 wholsome Laws to governe them but will be led by their own wills and lusts , they pull down his kingdome . 3. When the whole soul thus closeth with the will of Christ by vertue of the power and Spirit of Christ : for if a people submit to the will of their Prince , but 't is not by vertue of his authority over them , command of them , and helps he hath given them for that end , but it is by reason of some forreign power , that underhand encourageth them to yield , this is poor subjection . 4. When the soul thus submits to Christ's will for the Lords ends , denying its own wisedome or will , and is led by the Lord to his end : for if a people shall submit to their Prince , but 't is to set up other princes , he is cast off from his throne . When a man shall serve God , and be under his government because it is profitable or honourable , it suits his own end , this is poor service in the Lords account . 1. I say then , the soul is under the inward kingdome or goverment of Christ , when the whole soul gives entertainment to the Lord of Lords , the Lord himself with all his traine , in and by the Gospell of grace , the royall sword and Scepter of Christs kingdome ; for when Christ himself is thus received , the kingdome of God is come to that soul , and entred into that heart ; and hence Mark 1. 14 , 15. the Gospel is called the Gospel of the kingdome , and when Iohn and Christ preached beleive and repent , for the kingdome of God is at hand . Under which word is comprehended much , but principally Christ Jesus ready to enter the souls of his people ; and hence Iohn preached Christ. Now 't is said , those that were effectually wrought upon , Matt. 11. 12 that the kingdome of heaven did suffer violence , and the violent take it by force ; so that the kingdome of God is come into the hearts of all the elect of God , when the soul uses a holy violence , and the Lord do's draw the heart to an entertainment of the Lord himself ; Many difficulties there be between them and Christ , and yet they break through all . This is the condition of all men by nature , they are strangers to Christ , and live without God and Christ in the world , and Christ from them , and so Satan takes possession , and rules them , and so men are under the kingdome of darknesse , so that the devill himself possesses every naturall man , as the Apostle speaks , he worketh in the children of disobedience , to run on so , and remain so . Now the Gospel of the kingdom● , and the meanes to advance Christ in his kingdome , makes a free offer of Christ hims●lf ; indeed it offers pardon , grace , mercy , life , glory , but all these are in Christ himself , and we possesse them by possessing and receiving of Christ himself ; as a poor woman hath all the wealth of the man by entertaining of the man. So that the Gospell firstly and primarily offers Christ himself , and faith doth pitch on Christ himself , and doth open those everlasting doores , that the King of glory may come in , John 1. 12. 't is said , So many as received him , he gave power to be the sons of God , 1 John 5. 12. He that hath the Son , hath Life ; so that now let a man refuse or reject the Lord himself as he is thus offered in the Gospel , he does refuse the kingdome of the Lord , and does refuse to be under the power of the Lord. True , it may be said the kingdom of God hath been nigh to him , when Christ is offered in the Gospell , and God sayes as it were nothing shall please me so mu●h as this , if thou dost receive me . Luke 10. Go and preach to these and these Cities , and if they will not receive you , shake off the dust of your fe●t , and let them know the Kingdome of God hath been nigh to them ; then Christ comes into the soul when the whole soul takes the Lord for himself , Christ , and all that Christ hath , Christ in a pardon , and Christ in a promise : at that very day the Lord gave the heart to receive him , then is the kingdome of God come in that heart , and with him all , life , peace , joy , and glory , God , Spirit , and all . Now the whole soul receives him , when 1. The mind sees him in the glory of his grace ▪ that though it had low , mean thoughts of Christ before , for which it mourns ; yet the rising of this glorious Sun upon him , he esteems all things losse for him that he may win Christ , and be found in Christ , I in him , and He in me , in Vocation : and not having my own righteousnesse , in justification : And to feel the life of Christ and death also , in sanctification : And to attain to the resurrection of the dead , in glorification : and now nothing is dear to the soul but Christ. — 2. When the will , after the soul hath had some hopes the Lord may look towards it in his grace , and having had many heart-breaking tears before the Lord , the Lord is now pleased by the glad tidings of the Gospell to give the will power not only to receive and entertain the Lord , but gladly to receive him . The soul wonders that ever the Lord should bow down to him , and offer mercy to him ; and when as together with this , by the sweet ●avour of his Grace that he doth let into the heart , the soul doth receive the Lord with most dear imbracings into his soul , that now there is none like to the Lord. Cant. 1. 3. Thy name is like an 〈◊〉 poured out , where the very feet of the messengers of glad tidings are beautifull : But the Lord himself is the only crown and Joy of the soul , when the least look of love to a castaway is more sweet than kingdomes , ay and much more , that 's love it self . Isaiah 52 9. B●●ak forth into joy , sing together ye waste pla●●s of Jerusalem ; for the Lord hath comforted his people . When kings shall stop their mouths as vile in themselves , and not able to set forth that glory they never heard of before , and the soul for Joy sells away all to buy this pearl , that it sayes with David , How do I love thy Law ! Now beloved when the soul does thus receive the Lord , the kingdome of God is come to that soul ; and theref●re try and examin , is it thus with you ? or hath the Lord begun to deal thus with thee , to give himself , the glory of Angels , the wonderment of heaven , the mighty God of heaven , to come to thy heart ? thou art then under the government of the kingdome of God. But now on the contrary , if thou canst be content to receive the ordinances of Christ , or the consolations of Christ , or some of the commands of Christ , and that is all , and the Lord never gave thee a heart to close with Christ himself , it 's a strange thing to thee , that which is the main thing , the Diamond in the Ring of the Gospel ; thou art yet far enough off from the kingdome of God ; I dare not say , not think for all the world , that ever the kingdome of God came to thy heart . Again , if you have received Christ , but not with thy whole soul : that now the offer , promises , blood , life , grace , glory in the Gospell , are grown common things to thee ; that the Lord never sent thee home wondering at the glory of Gods grace to a poor wretch , never yet said'st , Lord●●he ●he Lord never yet lay next thy heart , or if thou hast had some liking , and some love and affections in pangs ; yet the Lord is not only precious , and exceeding dear in thy heart , thy heart breaks not for grief that thou hast so much slighted him , so little born him of thy heart ; It is a sign that the Lord hath begun to reveal himself to thy soul , when he gives thee a heart to mourn for thy standing our against him , but this never came to thy soul. Certainly , here is the wound of many men : The Gospell of God never hath its proper effect , till the Lord help thee to give thy whole heart thus to a Saviour , to a God , to the Prince of peace ; and till this is done , the Gospel is ineffectuall , it doth nothing . It was a sweet prayer of him , Make thy Son dear , very dear , exceeding dear , only dear and precious , or not at all ; If thou hadst a thousand hearts , it was too little for Christ to love him , and do'st grudge him one ? when thou hast imparted thy heart , and esteem to thy lusts and creature , do'st thou love the Lord with part of thy heart ? but a vile lust , a poor creature must have a share , and the remnant will serve Christ , is he not the onely pearl of thy heart , to give him daily communion , know this thou art a stranger to . Hear ye despisers , and wonder , and perish , God will work a work in your dayes . What is that ? the infinit God cannot express as it were the wrath that shall come against such a soul , nor I cannot expresse the wrath that shall come upon such a despiser of the Lord Jesus . Give him all thy heart or none : if thou hast the Lord , thou hast his whole heart ▪ if he had a thousand lives , he would have laid them all down for thee . He poured out his bloud for every one of his , but for the present thou art out of the Kingdom of God to this day . 2. When the whole soul closeth with the whole will of Christ , having thus received him , for if a Prince be come , and people will not be ruled by him , nor any laws that he makes , though never so good , but what they list , the Kingdome is cast off ; For , beloved , there is a marvellous common deceit in mens hearts , they would not for all the world but have Christ ; ay , but the will of Christ is neglected , that is a clog , and the burden of the Lord of Hosts ; Christ is sweet and his will is 〈◊〉 , Christ is precious , and his will is vile . Why do you make him a King , and ye will make lawes for Christ , and you will rule Christ , and his will shall not stand ? here is no King ; Such kind of idle Libertines were in the Apostles time , 1 Ioh. 1. 6. If we say we have fellowship with him , and walk in darkness , we lie , and there is no truth in us : But now when the whole soul does submit to the whole will of the Lord , now his Kingdome is come indeed , when his will is thus sweet , Dan. 7. 27. His Kingdome is an everlasting Kingdome , and all nations shall serve him : and his servants ye are whom ye obey , whether Christ , the devill , or your own hearts . Now the whole wil of Christ is 1. Directing . 2. Correctin . Now when the soul submits to both , then Christ rules in his Kingdome ; sometime you meet with Christs directing will ; now this is mens frame , naturally they will not see it , they will not come to the light , Iohn 3. ●0 . they are led by their own counsell , and will not regard the light and counsell of God in his word ; they will quarrell with the light when it is crosse to their ends , gain , honour and the like ; men have high thoughts against the Lord Jesus , 2 Cor. 10. 5. Casting down imaginations , and every high thought that exalteth it self against the knowledge of God. And again , if men do see it , yet like the devill that has much light , they do not love it , nor out of love ( not unlesse it be out of fear ) subject to it ▪ like Balaam that had no love to Gods command , but onely was acted by fear and constraint ; now when the soul continues thus , it casts off Christs Kingdom ; but if the whole soul first comes to the light , though it sees little , sets the whole will of Christ before it , Psal. 18. 22. saith David ; I have kept the wayes of the Lord , and have not wickedly departed from my God : and though it hath had many quarrellings against the truth of God , yet now it hath not , nor dares not , but sayes , Lord , teach me ; the Lord gives them hearts to lye down at the feet of any man that shall shew them any thing that is amisse in them , and they say with David , Lord , search me , and try me : I have many crooked wayes , and therefore , good Lord , find them out , and therefore come to the Lord for that end ; and though there be something in them that is desperately contrary to the good wil of God , yet there is an inward man that does delight in the law of God , and when the Lord is pleased to give them an heart to submit to the will of God ; Oh the soul doth wonder at the Lord , that the Lord should shew him any thing , and help him against temptations ; and though there be a great deal of wearinesse in the wayes of God , yet there is a spirit within him , that it is indeed heaven it self to him to be in the ordinances of God ; now ye stoop to the directing will of Christ , when this is thy way , though thou goest oft out of it , yet comest in it again , as sin is a wicked mans way , although he goeth a thousand times out of it . Now for the other , the correcting will of Christ ; The L. hath strong trials : Now here subjection to Christ is required as well as to the directing will of Christ ; then the soul submits to this will when the mind objects not , charges not God with folly , as Eli , 1 Sam. 3. 18. It is the Lord , let him do what seemeth him good ; And likewise the will , though it hath had many sad bouts , yet this is his frame in the Conclusion , that the wil of Christ is better than every thing else , the wil of Christ is alone sweet to him . Isa. 38. saith Hezekiah , Good is the wil of the Lord , & so Lam. 3. It 's good for a man to bear the yoke in his youth , and to turn his cheeks to him that smites him ; Nay when there is spiritual evils on the soul , as was on Christ himself , spiritual desertions , nothing but bitterness & sorrow ; yet the soul saith , as Christ did , Not my will , but thine be done , Father save me from this hour , yet Father glorifie thy self , and so the soul does humbly submit it self to the Lord ; though the Lord should never pitty it , yet it will lye down at the feet of the Lord , now is Gods Kingdome come . But if the soul wil have Christ , and yet cast off the wil of Christ , 1. Either in his judgement , that the law of God as given by Christ , should be no rule to a Christian ; suppose you were in England , and were there prest to bow before an Altar , or Image ; what shall lead you , if that Gods will and law must not be your rule ? The Lord will one day make you know his blessed will , in that blessed law of his , that ye shall never find peace to the end of the world , except the Lord do help ye thus to walk . Again , when men cannot endure the wil of Christ , cannot ēdure exho●tations , what doth the man mean to exhort us thus ? I tell thee , there goeth forth power with the exhorta●ions of Christ. I say , take heed of casting off the will of Christ here ; and so when men in their practice shall quarrel against any of Gods truths , and are loath to see it , or if they do , yet not love dearly every truth of God , but it 's a burden to them ; especially if it crosse their own ends and gain , they will not see it to be a truth , lest they should be convinced , and turn ro the rule of it ; if the will and ordinances of Christ be a burden to a man , and a man is not weary of his wearinesse , but weary of them all the while : Art thou under the government of Christ ? If a man forsaken of God , led by his own counsels , be under the Kingdom of Christ , then thou art ; so long as there is credit for the truth , so long it is entertained ; but now suppose it be costly , rhat it should bring beggery & affliction with it , is it now sweet to you ? doth this support thy heart ? I am in Gods way , canst lye dowu and subscribe to the equity of Christs proceedings with thee , though he should never shew favour to thee ; if it be not thus , I dare not say thou art under the Kingdome of Christ. And so for the correcting wil of Christ , many sad afflictions the Lord tries thee withall , the Lord tries men marvellously ; when thou art under the hand of the Lord , those very things that should make men cry to heaven , and wean thee from the world , those very things do harden thee , and make thee grudge & repine . The L. be merciful to thee , if this be thy frame , the Kingdom of Christ never came into that heart ; you are begging for mercy ; & the Lord sayes , you mercy ? you have abused it ; no saith the Lord , Go to your lust that have despised the day of grace , & so now you cast off the Lord , because the Lord will not give you mercy when you would have it . Will you now quarrel with the Lord ? no , down proud heart ; pray still , and mourn still , and turn to the Lord ; and say , Lord do with me what thou wilt , I am clay in thine hand , thou may'st make me a vessell of dishonour , I deserve not the least bit of bread ; such a one as is above the Lord and his will , is not under the Lord , therefore submit thy self to the good will of Christ. 3. When the soul doth thus submit to the wil of Christ , by vertue of the power and Spirit of Christ , i.e. when the soul doth not submit by vertue of its own power , strength or ability , for this is forreign power ; But as it doth seek to submit to the will of Christ , so it would have Christ himself act it and rule it , and so inable it to submit there unto ; Now is the Kingdome of God come neer to that heart . And herein Christs Kingdom is different from Princes , they give laws that men may keep them by their ●wn might ; hence they command no impossible things ; but the will of Christ is so crosse to a carnal hear● , that 't is impossible man of himself should submit to it : But the Lord doth it for this end , that the soul should then come to Christ in its need , that he would do all the good pleasure of his will , and now the Lord himself reigns , and that gloriously , Ro. 8. 1 , 2. For the law of the Spirit of life which is in Christ Iesus , hath made me free from the law of sin and death , Acts 5 , 31. A Prince an Saviour , for to give repentance and remission of sins . It is part of his Princely power for to give remission of sins ; both in turning from sin , and to God , and all the wayes of God , and now you exalt him when he is thus set up : 1 Cor. 4. 20. The Kingdome of God is not in word , but in power . The power of Christ Jesus is come into thy soul , and the soul is under the Kingdome of the Lord Jesus , when it doth lye under the mighty power of the Lord Jesus Christ , 2 Thess. 1 , 11 , 12. We pray always for you , that the Lord would work and fulfill the good pleasure of his will , and the work of faith in power , that Christ may be glorified . Yea , then is Christ glorified , when God omnipotent reigns over sin and unbelief ; & when the Lord doth this , not only the Kingdome of God is now come , but the Kingdome of Christ in glory is come ; there is many a poor soul thinks Christ rules him not , because he cannot do this nor that , because he finds his heart unable , & unwilling for to submit to the will of Christ ; I find no strength at all , saith the soul , and I go to Christ and find not strength conveyed , and now he thinks he is not under the Kingdom of Christ. I answer , that is not the question ; but hath the Lord made thee willing in the day of his power ? when the soul doth lye under the power of the Lord Jesus Christ , when the soul doth lye like wax before the Lord Jesus ; when the soul saith , Lord there was never any change of my nature ; the good Lord change it , and if there be any change , the good Lord increase and stir up the graces of thy Spirit in my soul , and do thou lead me and guide me . Brethren , the Kingdome of Christ is come to this soul : Iohn 5. 40. You will not come to me for life ; He doth not say , you do not quicken your selves , or ye cannot come to me , but will not ; here is their wound , they will not come to Christ for life , Rom. 6. 19. As yee have yeelded your members serva●●s to sin and Satan , so now yeeld up your selves servants to righteousnesse and to holinesse , Psal. 119. 5 , 6. Thou hast commanded that we should keep thy precepts continually . Oh that my heart were directed to keep thy precepts continually ! Oh that my heart were directed to keep thy statutes ! When a Christian is grapling with his own heart , ye will never be able to overcome the unsubduednesse thereof ; but when ye bring them to the Lord Jesus Christ , that he would take a course with them . 1. Now ye please Christ. 2. Ye take a sure course to have the will of God done , he being in office for that end ; for Him hath God exalted to be a Prince and Saviour to Israel : When the soul doth look up to the Lord Jesus , and lye under the power and Spirit of the Lord Jesus . 3. You now make the yoke of Christ sweet , and his name glorious ; nothing glorifies Christ so much as this , when Jesus doth work in a Christian , now the kingdome of Christ is come to the soul , and that in power . But now when men will not submit thus far to Christ : 1. They can do nothing , but will not come to him , on whom God hath laid salvation ; you say , you cannot understand , nor edifie by the Sermons ye hear , and you cannot part with your lusts . Ay , but now this is thy condemnation , thou wilt not go to a Saviour that he may teach thee and help thee , when men will not have the Lord Jesus to reign over them : or 2. If men do come ▪ they will not come to him where he may be found ; but say , I can do nothing ; Christ must do all , and so neglect the means wherein he will be found : or 3. Will submit and come in means to him , but not then at the speciall time when He is to be sought , and may be found , viz. in time of temptation . But then forget and forsake him , and cry not Hosanna : Lord , now save , now help me against this lust : When temptation comes , when passion and pride come , do you now go to Jesus Christ ? When the world begins to draw thy heart away ; dost thou say thus , Lord I have prayed this day against this sin , and Lord I have no strength against it , now Lord help me ? but here is the misery of the soul , it doth not go to Christ , and by this means live in complaints all their life-time . 4. If lastly any thing be to be done , they will do it themselves ; as Paul , Gal. 1. 12. Not but that a Christian should put forth himself , a Christian is not a dead-hearted Christian at all times , but the grace of God which comes from Christ , doth act the soul in a continuall dependance on Christ ; and where Christ acts not , there Satan doth . Now I say the Kingdome of God is come , when the soul doth thus submit to the stream of the bles●ed Spirit of the Lord , that the Lord may guide it . Oh beloved , here is the skill , that poseth the Angels how to tell you ; so to yield your selves to Christ , as that Christ may come , so to abide in the stock , that all your fruit may be from him : So to lye under the Lord , as that the stream of the Spirit of life may fall on thee ; so to be implanted in the Lord , as to fetch life from him , and bring forth fruit to him . But try this course , submit to the will of the Lord Jesus , be nothing in thy own eyes ; and if the Lord do give thee any thing , blesse the Lord for it ; if any strength against thy sin , be vile in thy own eyes , and try and see if ye find not the Kingdome of God , the glory of Heaven come into thy soul. Oh the light , life , prayers you might have , the heavenly conference ye will have together , that it would do a mans heart good to be with such a Christian ; that those that are with you might say , Verily God is in this man ; verily there is joy in heaven when the Saints keep in this frame . 4. When the soul yields thus to the will of Christ for Christs ends ; for such is the subtill wretchednesse of mens hearts , that men would have Christ glorifie himself , that he may glorifie and honour them ; like Simon Magus , that would give any money for Apostolicall gifts , that he might be some body that way also : Now if a man shall submit , go to Christ for gifts and parts , that 's to set up another King , to advance a mans self ; and so also sin and the devill , and Christ must be made a servant for this end ; He is now no King : like a Rebell that is not content , that thousands of the Kings Subjects should serve him , but he will have the Prince serve him a so : Every man will say , this doth utterly overthrow the Kingdom of such a Prince . When a man shall secretly fight against the Lord , and be for himself ; and for the devil and sin within ; When a man shall make all the creatures serve him , the souldiers of his army ; meat , drink , and outward comforts , this is a marvellous thing ; Ay , but when a man shall make Jesus Christ , & God himself , and profession of Christ , make these to serve him , to raise up his name , this the Lord takes very ill . Only this I would adde ; when the soul doth look at Christ with a single eye , that Christ is sweet and precious , and lyes under the blessed Spirit of Christ for that end ; and now looks up to Christ , that he may submit to him with a single eye , that the name of Christ may be glorified by life , and death : true it is , self will be in every duty , and so is contrary to the Lord in all , and not for the Lord. Yet though it be thus , there is another thing in the soul that is wholly for God and Christ : and hence seeks that he may do his work ; his heart loves him , and so seeks him ; and he begs it with many tears . Oh that my children might serve and love this God ; nay , that all the world might see , and blesse , and admire this God , and the Lord inlargeth his heart herein , Psal. 72. 19. and truly now the Kingdom of God is come to thy soul , Rom. 5. 17. As sin and Satan do reign by death : So Iesus Christ doth reign by life to eternall life . Matth. 25. 14. He is the true Subject that improves his Talents for the King : Christ will subdue all his to himself , Psal. 66. 3. Through the greatnesse of thy power , shall thine enemies submit themselves to thee . Rom. 14. 17. For the Kingdome of God is not in meat and drink ; but in righteousnesse , and peace , and joy in the holy Ghost . When a man shall be picking fault with things , & this and that offends him ; get ye gone , the Kingdom of God consists not in that . But when the soul do's go to the Lord , and maintain his peace with God , and love to the people of God , and joy in the holy Ghost , here is the Kingdome of God. He that serves Christ in these things , the Kingdome of God is come into his soul. He that thus submits to the Lord Christ , he must first be a man weary of his own counsels , and must loath himself : When the Lord hath wearied a man of his own wayes ; he sayes , What am I , that the Lord should shew me any mercy ? And when the Lord calls him to any service ; Lord , What am I , that I should now pray to thee ? Bless the Lord , when the Lord doth keep thy heart in this frame ; but now when men will honour Christ , and yet Saul-like have Christ honour them : Many poor creatures they think it a credit to be in Church-fellowship , and they wil seek to know Christ , that they may attain Church fellowship , and have honour , but know it , till the Lord do pull down thy base ends , and make thee loath thy self , and so to submit to his blessed will ; truly till then , the Kingdome of God is not come to thy soul : Think of these things , for if the Kingdome of God be in our hearts , then look for good dayes ; Brethren , let New-England be confident of it : but if this be gone from the soules and hearts of men and women in their severall families and places ; though they may have the outward Kingdome of Christ , yet the inward Kingdome being not set up ; I say no more but what he said , Go to Palestina and Bohemia . Certainly , if they had not cast off the Lords government , they had never seen those lamentable dayes ; they had outward Ordinances ; Oh , but here was the thing ; the inward Kingdome of the Lord Jesus Christ , and subjection to the will of the Lord Jesus , and to be for the Lord Jesus ▪ this the Lord saw , was not in them , therefore the Lord hath left them to be lamentable spectacles . Therefore dear brethren . I do beseech you , pray and beg for this Kingdome : Thou sayest , I fall short of this : Know this Kingdome of God is at first like a grain of Mustard-seed , some little lying under the will of Christ ; if it be in truth , blessed be God ●or it ; The Kingdome of God is come , and the soul doth weep and mourn after the Lord , that the Lord would bring every thought into subjection . Know it , the Kingdome of God is come to thy soul ; and know it , thou hast Jesus Christ at the right hand of God the Father , interceding for thee ; therfore , go home and blesse the Lord , and wonder at his grace , that hath translated thee from the Kingdome of darknesse , to the Kingdome of his dear Son : If the Lord hath let thee finde the beginning of these things in truth , go home , and blesse the Lord for it . 2. Try when the externall Kingdome of Christ in his Church is cast off , for we told you , this was Christs kingdome . 'T is called the Kingdome of Heaven , Matth. 25. 1. And 't is it which the Lord gives up at the last day to God the Father : and hence , Mat. 8. 12. the members thereof are The Children of the Kingdome ; and hence we read of the rulers and governours of it ; and the keys , not only of doctrine ; but of power and jurisdiction committed by Christ Jesus to it , punctually exprest in Scripture . Now we know , in the Church there is a three-fold power of Christ in Government : 1. The supreme Monarchicall absolute power of Christ , in and by his Ordinances . 2. There is some derivative power of the Church from Christ joyntly together . 3. There is a Ministeriall power of the officers of the Church it self . Hence the Kingdome of Christ is overthrown when these three are , when this three-fold cord is broken by the sons of men ; and if whole America cast off these , or any of these ; then they fall to bondage ; and if particular persons in Churches do , the Lord will do the like to them much more : 1 Kings 9. 4 , 5. When Solomon had been praying much , the Lord tells him ; If he would walk before him as David his father had done , to keep his statutes and obey his commandments ; then he would be a God , making good his promise ; but if not , then the Lord would cast off him and that place . So Zach. 14. 17. And it shall be , that who so will not come up of all the families of the Earth , to worship the King the Lord of Hosts ; even upon them shall be no rain . The Lord is quick in his judgements , and will spare none . 1. There is a supreme power of Jesus Christ in his Church and Ordinances thereof , Isa. 9. 6. The Government is on his shoulders ; it is true this power is on others also , but he is the main , Heb. 3. Moses was only a servant in his House , Christ as a Son. The guidance of all things in the Church doth lye chiefly on him , or else it would never be carried along . Christ is a Son , and that in his own House ; into whose hands the supreme power of guiding , and ordering all things in the Church of God is put ; the experience of Gods Saints and People doth find another power , which shewes that the Lord Jesus hath , and doth exercise a mighty power in the ordinances of his Worship ; the supreme and kingly power which he exerciseth in the hearts of his people . Now cast off this kingly power , the Lord himself is cast off ; I speak not immediately as in the internall Kingdom , but mediately . And for this , the Lord will bring into bondage , Luk. 19. 17. Those mine enemies , saith Christ : which would not that I should reign over them ; bring them hither , that I may slay them ; which is meant of the Lords external administration by his servants . Quest. When is this done ? Answ. 1. When men impenitently break Covenant made with the Lord. Especially in his Ordinances of cleaving and submitting to him therein , and remain so with impenitency . This is the main and first Original of all the rest . Now it is manifest , the power of Christ Jesus , the supreme power of Christ is cast off ; for a man do's professe by this , that not the will of Christ , but his own will shall rule him ; Christ shall not be Lord , but as they said , Ier. 2. 31. We are Lords , we will come no more at thee . When the League and Covenant between Prince and People is broke , then he is cast off from being King ; this is certain , the Lord never did receive any people to himself from the beginning of the world to this day , but he hath done it by some Covenant : Nor never any people took the Lord to be their God , but by some Covenant , they bound themselves to the Lord. Whereby they were either made his people , or continued to be his people , and he their God ; but I cannot now stand to clear this . Now look , as when the Lord breaks his Covenant , he casts them off from being his people ; ( though this he never doth to the Elect ) So when people break Covenant with him , they cast him off as much as in them lies , from being their God ; they do as much as in them lyes , make the Lord to be no God. You shall see therefore , Hosea 10. 3. They say , we have no King ; because we feared not the Lord. It is the speech of Conscience , and that at a sad time , wherein they did not fear the Lord ; They have spoken words , swearing falsly , and breaking the Covenant . In their time of Covenanting with the Lord , there seemed to be much sorrow and humiliation ; yet in these very Covenants , Hemlock did spring up , and hence captivity came . Many times the Covenants that are made , there is such outward seeming reality , that not only men , but the Lord speaking after the manner of men , He thinks certainly these Promises , these Covenants will never be broke ; yet they are broken , Isa. 65. 8 , 9 , 10. I said , surely , saith the Lord ; This is a people that will not lie . Such profession , and such acknowledgements , &c. so it is said ; In all their afflictions , he was afflicted , and the Angel of his presence did redeem them : But afterward , they rebelled , and vexed his holy Spirit : They cast off the Government of the Lord , they would not be under the bonds of the Lord , and so he was turned to be their enemy ; this is that which brings captivity and bondage , Ierm . 2. 14 , 15 , &c. Is Israel a servant saith the Lord ? ye shall see the reason why he was so ; I have broken their iron yoke , saith the Lord , and I have burst thy bonds , and I have planted thee a nohle Vine ; yet hast thou degenerated : and this is that which doth make them vassals or slaves . And in truth you never see Churches laid desolate ; but when that time comes , men shall see , and shall professe it . When other Nations shall ask ; Why hath the the Lord dealt thus with his people ? The answer shall be clear ; They have broken the Covenant of the Lord. When many miseries come upon particular persons , what is the cause of it ? then remember the Covenant thou hast broken with the Lord. Isa. 24. 5 , 6. They have transgressed the ●aw , speaking of the whole earth ; And they have changed their Ordinances , and broken the everlasting Covenant . A people that might have had everlasting mercy , they would not submit to the Lord , they have broken this everlasting Covenant of the Lord : Now what followes ? The earth is defiled under the inhabitants thereof ; and hence heavy things that are there written , shal befall the whole world ; It is a sin that defiles the earth men tread on , and the houses men inhabite in , for it is a sin against most light : They which make Covenants have a great deal of light , and also most will. And that do's aggravate a sin ; when the whole heart , as it were , do's give up it self to a lust , and breaks hereby all bonds . And it is a sin that men might avoid , if they would be watchfull against : For it is a sinfull thing to make a Covenant of impossible things , therefore it lyes heavy on the co●science of men afterwa●ds ; I might have been better , & might have walked better ; Nay , it is a ●●n that do's destroy the Law of the Lord : this sin it do's destroy the very will of Christ. Had'st thou never been bound in Covenant ; hadst thou laid by this Covenant , the wil of God had been kept whole . As cords not used , are kept whole ; but when broke , are utterly spoiled . When a man do's bind himself by a Covenant to the Lord , and then break it ; he do's as much as in him lyes , to destroy the Lord from being King. 'T is true , the Saints and people of God may be said in some case to break Covenant , but yet they never impenitently break Covenant with the Lord ; they may break Covenant with the Lord very often ▪ but yet it is with them as those in Iudges● . 1 , 4. When the Angel of the Lord came to them , and they were under grievous sad bondage ; saith he to them from the Lord : I have brought you up out of the land of Egypt , and I have broke your bonds ; and I have said , I would never break Covenant with you : & I said , you should make no League with the Canaanites , but ye have not obeyed my voyce ; why have ye done this ? And all the people heard this ; and it is said , All the people wept . Doubtlesse some were sincere , though happily many were full of hypocrisie ; and so the sincere heart laments it , and renewes his Covenant . The poor soul hath nothing to say many times , though the Lord should bring never so much misery on it ; yet the soul stands weeping before the Lord , that it hath broke the Covenant of the Lord , and made void the Covenant of the Lord ; yet the Saints they never break it wholly , they never depart wholly from the Lord. Now when a people shall impenitently break Covenant , as hath been said : that men can study arguments , how to nullifie Church covenant ; nay , worse when in Covenant , then ever before ; and the businesse is , they are loath to be in bonds ; when men shall grudge the truth of the Lord , others if their judgements be not set against it ; yet notwithstanding , in deed and practice , they live as if they had never been in Covenant . Once they were a pleasant plant ; but now they are degenerated , as the Lord doth there complain . Beloved , when it is thus , the League between the Prince of peace , and the Church is broke ; they do as much as in them lies , seek to cast off the Lord from ruling over them . 2. When there be additions made to the Ordinances of Christ , by humane ordinances and inventions of men ; let any set up new ordinances , new inventions of men , they set up new gods ; and they do as Subjects set up new Kings , which is indeed to pull down him that was , and so they do to Jesus Christ ; they do deny the supreme headship of Christ , and his authority over them ; though it may seem a small thing , yet thus it is : And hence ye shall observe Ieroboams calves , though they worshipped the same God which was at Ierusalem , varying only in circumstance ; yet the Lord professeth , that they had set up new Gods , and so indeed did pull down the true God and his government from over them , and this brought bondage . And hence , Col. 2. 18 , 16. Let no man heguile you of your reward with a voluntary humility , saith the Apostle , and worshipping of Angels , intruding into those things which he hath not seen , &c , Whatsoever pretence be upon the inventions of men , take heed of that ; if it be the inventions of men , in Vers. 19. and not holding the head ; the very headship of Christ is denied , and the ground is this ; To say that Christ is is not a sufficient means of salvation , of saving his people , and ruling his people ; it is to deny the headship of Christ : and likewise to say , that Christ hath not appointed for his people sufficient means for that end ; is to say , that Christ is not a sufficient means to rule his people ; and he that shall say , Jesus Christ is not a sufficient means , he do's deny the headship of Christ. Now to set up any inventions of men in the worship of God , to be a means to carry the heart to God , is to say , that Jesus Christ hath not appointed sufficient means for that end ; and therefore he is not a sufficient means of guiding , and saving , and ruling his people . Nay , this I will adde ; let there be any invention added to the worship of God , that 's meerly the will of man ; nothing else , but only this I would have ye do it ; they are such things as do neither make a man better nor worse , but only use them , and ye are commanded to use them , and nothing but the will of man : This is to set up a new Christ , and to pull down the power of Christ Jesus , to submit herein to the authority of man , meerly because of the will of man , that there is nothing seen but his will : There is ( it may be ) neither good nor hurt in it ; It is to make that man a God and Christ ; it is peculiar to Christ to do it , and this do's pull down the Lord Jesus Christ from his throne ; when there is adding to the worship of the Lord. I need not I suppose speak any thing this way ; Only remember to be watchfull against this ; when the Lord doth send tentations this way into Churches , or into any place ; be watchfull against new inventions of men to be added or made , they are very sinfull ; and if ye ask me when we shall look for such times ; I need not go far from my Text. It is said , that Rehoboam and all the people walked in the worship of the Lord three years ; but in one year , Rehoboam and all the people fell off from the worship of the Lord. O therefore take heed of this , when the tentation comes : 1. When the Lord bows the hearts of those in authority , men of eminency to fall this way , then multitudes follow ; as , vers . 1. Rehoboam sinned and Israel with him . 2. When persecution ariseth for the truth , Gal. 5. 12. They must be circumcised to avoid persecution , 3. When mens hearts are surfetted with the Ordinances of God , and weary of them ; when the Ordinances of the Lord Jesus Christ , men find no benefit by them , the heart of man will then be making out after some thing of its own ; then we must look for Apostles , Prophets , and Evangelists , and this curiosity , and the other nicity ; then a conceit and imaginary picture of a mans own , is more beautifull than all Gods Ordinances besides , and all Religion is placed there ; it may be in extending too far any Ordinance it self , though it may seem little at first ; yet when it is thus , then look for evil times . 3. When as a people seek to abolish and destroy any Ordinance of Christ , but especially if on this ground ; either because of some outward evill they bring with them , in the fruition of them , or hope of some outward good they shall receive by casting them off , or because of no good they reap by the enjoyment of them : Whensoever ye see this , that they are cast off on this ground , then look for bondage ; for it will come on whole Countreys in generall , and on particular persons : For Jesus Christ is in his Ordinances , and his Throne is not only in Heaven among the Angels ; but , Isa. 9. 7 , 8 , 9. He sits on the throne of David , among his Church and People ; and pull these down , you pull down Christs throne , the Prince of peace ; when ye pull down his Ordinances . 1 Iohn 2. 19. there were many that did seem to be for Christ , and yet against Christ , this is one sign by which he notes them ; They went out from us , for they were not of us : that it might be made manifest they were not of us . Now I say , when men shall pull down the Ordinances of Christ , and withdraw themselves from the communion of Saints ; and when it is for one of these ends , in regard of some outward evill that the Ordinances do bring with them , or some outward good they shall get by casting them off ; then certainly look for bondage . As a Prince that hath one near him , he may attempt change of things in State ; but when he is set a work by a forein State , and is a pensioner to the Pope or Spaniard : Now he is reall to root out the Prince ; and this provokes . So here many times a Christian , he may in conscience speak against some of the wayes of the Lord , and this may be the condition of the Saints and people of God , and they may speak it in conscience ; and this may be tolerated , when it is for want of light ; nay , they may through stubb●rnnesse of spirit , cast off Ordinances ; but when now it is for this reason , though he hath indeed his colours for it ; you shall , saith Satan , have this gain , and this ease , and these conveniences ; and what do you do with Ordinances ? and now a man begins to find out arguments ; and saith , Satan , If ye attend to the enjoyment of Ordinances , here be these miseries , therefore away with some of Gods Ordinances at least . Oh , brethren , when it is thus , that there is this secret pension from the world , that now had the Lord Jesus , the honours of the world attending on them , then they could make much of them ; but because they come with poverty , therefore they can plot and speak against them , and in time come to cast off the Ordinances of the Lord Jesus ; It is certain the Lord hath bondage for such soules , and you will certainly find this true one day . Mal. 3. 14 , 15. The people , they say ; What profit is it that we have served the Lord , and that we have walked mournfully before him ? and hence , they forsook the Lord ; Hence , Chap. ● . 1. the Lord threatens , that He will burn them up , both root and branch . The Lord hath consuming fire for such one day . The Ordinances of the Lord were too costly for you . Mark 12. 9. 8. The Lord hath his Vine-yard , he lets it out to husbandmen , and he sends for the fruit ▪ and at last the Son bimself comes to call for fruit . Now say they ▪ Here is the son , let us kill him . Why , what is the matter ? out of gain , that is the businesse ; That the inheritance may be ours . Here is this gain to be without them , and therefore to cast off Christ : What will the Lord do to these husband-men ? he will take away his Vine-yard frrom them , &c. It is the speech of Luth●r ▪ Venter in omni religione potentissi●um Idolum : When the Belly is served , Christ must be destroyed . Men may have this quiet life without these Ordinances ; and hence men bear a privy grudge against the Ordinances of the Lord , because the belly is not served . Look as it was with the ●ews ; they looked for a glorious King to come to them , and Christ c●me and though they were told of it before ; when he came , he had nothing but his Cr●sse ; and he tels them , If they will be his Disciples , they must take his Crosse. But now , because he came not with pomp , but only with his crosse , this is the great reason , why to this day the Je●es do set themselves against the Lord Jesus Chr●●● ; the Crosse came with Christ , that 's the cause of it : So when men shall look for great things from the Ordinances of Christ , and when they come to enjoy them , they meet with nothing else but Christ and his Cr●sse , and disappointments , and desertions ; when they meet with this ▪ then Christ is cast off , and they professe he is no King , and Cesar is our King : and if we take this man to be our King ; the Romanes will ruine us . I know it is a hard trial for a man to be put to such a strait ; for the Lord to advance the price of his Ordinances at that high rate , that all must be parted with for the enjoyment of them . But yet notwithstanding , he is for ever unworthy to have the Lord Jesus to rule him , that shall therefore make him a King as they did , Iohn 6. He was their Cook , therefore they made him King. Therefore this I say , take heed of disputing against , or denying , or nullifying , not only outwardly , but in thy very heart secretly , any of Gods Ordinances : for that the Lord complains of his people , that their hearts went after their wickednesse . Oh take heed of doing thus against any one of Gods Ordinances , because straits do attend on them : It was the speech of David , Ps. 119. Thy law is pure , therefore thy servant loveth it . Suppose thou shouldest never get any good by any of Gods Ordinances ; yet thy law is pure , the fault is in thy own heart ; and certainly the Lord he will remember , as there he speaketh , Ierem. ● . 2. I remember the love of thine espousals , when thou didst follow me in a land of barrennesse , in a land where there was no water . Thy life shall be precious to the Lord , that shall follow the Lord in all afflictions ; yet thy heatt doth cleave to the Lord , and follow the Lord in all his Ordinances ; therefore this is that I would say , there are many wants now in the countrey ; But yet notwithstanding , let the people of God get neer to Christ ; speak often one to another , and find out wayes and means to pay your debts , and lye down at the feet of the Lord Jesus , and be content if the Lord will have it so , to be nothing , be content thus ; and though thou dost not find any benefit from the Ordinance of the Lord as yet , yet notwithstanding loath thy own heart , but love them ; yet seek after the Lord , and look to the Lord in them . And this is certain , the Lord hath blessings for his people ; not only in this life , but as he there speaketh to his Disciples , when they say to him , Lord , what shall we have ? saith the Lord to them ; You that have followed me , you shall sit on thrones . But take heed of this , if once ye come to slight Ordinances , and cast off Ordinances , because of these straits and wants , and so forth : And what are your Ordinances , & c ? and a generation of men risen up ( I think Christians should send forth their gronings to the Lord , that the terrour of the Lord may fall upon them ) they deny all the Ordinances of the Lord , and the Spirit must teach us only . 'T is true , the Spirit must do it , but will ye therefore take away the means ? and hence , the very Scripture is made an Alphabet for children , and so they do destroy the Ordinances of the Lord. Beloved , if it be from this principle , take heed of it ; for if it be , ye will certainly find bondage . 4. When men do not thus pull down the Ordinances , the throne of Christ ; but drive the Lord Jesus away out of his Ordinances , ( though they have his Ordinances with them ) by their secret defilings , pollutions , spiritual pollutions of the glorious Ordinances of Christ ; this the Lord frequently complaineth of in Ierem. and Ezek. The very great reason why the Lord did leave his Temple , where their fathers did praise the Lord : they had polluted and defiled it , that was the reason of it : They had driven the Lord away from his throne , and this doth pull down the princely power of the Lord in his Churches . I know , there be many sins and defilements ; and the sons of men have hidden wayes of polluting the Ordinances of the Lord , that a man shall sit undet all the Ordinances of the Lord ; and as it is said of Mount Gilboah , not any dew fall upon him ; never see good , when good comes ; the Lord is not dear , that is the reason of it . Oh , thy secret defilements of the Ordinances of the Lord , have driven the Lord far from you . There are many , I shall only name three principally , that there may be a little heed taken of them . First . When there is a secret contempt grown upon a mans spirit of the Ordinances of Christ , attended with a secret wearinesse of them : this doth now pollute the Ordinances of the Lord , and this doth drive the Lord from his Ordinances : Mal. 1. 7. Ye have offered polluted bread ; wherein have we done it , say they ? this was the cause of it ; Ye say , that the Table of the Lord is contemptible ; the meaning is , you do despise my Table and Ordinances , and so now do despise me too , and so ye do vilifie and contemne the Ordinances of the Lord : Therefore saith the Lord , in the conclusion of that Chapter , vers . 11. From the rising of the Sun , my name it shall be known . As if he should say , I am uot bound to you , I can have a people , among whom my name shall be great ; For , saith the Lord , I am a great King. If one should have asked men in those dayes what good is in your sacrifices ? what great glory can ye see in them ? the Saints can see a great deal of glory in mean outsides : Now when this is wanting , the name of the Lord is polluted , and so the Lord driven from his Ordinances . Heb. 12. 15. Take heed , lest there be in any of you an evil root of bitternesse springing up , and many thereby be defiled . When men do live in secret lusts , or open pro●nenes●e ; a man that hath a profane heart , such a heart as doth contemne the portion of mercy the Lord doth offer to him ; who like Esau did sell his birth-right for a m●sse of pottage . Secondly , Unbrokennesse of heart in the enjoyment of Ordinances , when men live not in a daily sense of the extreme need they stand in of mercy , Isa. 66. 1. 2. Heaven is my throne , and the Earth is my foot-stool ; Now observe what the Lord doth there speak , To him will I look that is poor in spirit & contrite ; such a poor soul , saith the Lord , will I look to ; and to these are opposed , such as have not such hearts , but do look only to the Ordinances of the Lord : Now , saith the Lord to such ; He that offereth a lamb ; is as if he cut off a dogs neck ; and he that offereth incense , as he that blesseth an Idol . These were a people that did plead for the Temple of the Lord , and had the Ordinances of the Lord according to his command ; but here was their wound , they were not broken under the Ordinances of the Lord : This you shall find , the Saints have many sins and wants under the Ordinances of the Lord : but little does the world know their gronings before the Lord , and the Lord hath mercy for such soules as are sensible of their need they stand in of the Ordinances of the Lord. But now when men have found the Lord in an Ordinance subduing some particular sin : there are other sins remaining in their hearts , and they stand unremoveable in their hearts ; and hence , are the strongest and dearest of all the rest : Now , I say , when men having these sins , and knowing these sins in their hearts and spirits ; when as , because I cannot subdue these sins ; and they have attended on the Lord in the use of meanes , and the Lord helps them not ; and because , they hope to be saved at last for all these : Hence they come to a truce with their sin , and never go mourning to the Lord ; nor say , the Lord hath begun to subdue some of these lusts : Now Lord , go on , but the soul is at truce with his s●nnes . Beloved , if there be any pollution of the Ordinances of the Lord , here it is ; that men come with unbroken hearts to the Ordinances of the Lord ; that never feel your need of them , & wounds and sores that are in your hearts , that men do stand with those very sins , that they think they cannot subdue ; and because , they cannot ease themselves of them , therefore they give way to them . When men keep these sins with unsensible hearts of them , ye do resist the holy Ghost , ye feel not your need of the Lord ; therefore ye keep your sins , and your woes you shall have for them . Thirdly , Where there is a spirit of unbelief , that there is not a seeking to Christ Jesus , to wash away the pollutions of his heart and life , in his attending upon the Lord in his Ordinances . Tit. 1. 15. To the unbelieving nothing is pure ; but even their mind and conscience is defiled . Exod. 30. 29. It is said , Every thing that touched the Altar , was clean ; and hence , without this , all is unclean : When a poor soul shall come to the Lords Ordinances , and prepare himself before he come ; and in all , it hath many weaknesses , yet it doth leave it self with Jesus Christ ; every thing that doth touch this Altar , is sanctified , and is not polluted . But now when men shall enjoy Ordinances , and make no great matter of sins in Ordinances ; especially if secret : such is the venemous nature of sin , it doth defile the earth a man doth tread on : Now when men shall have these sins , and know them , and yet never leave themselves with Christ , and lay themselves on this blessed Altar by faith ; they do pollute the Ordinances of the Lord , Fourthly , When the soul doth not so openly , manifestly drive away the Lord ; but when men shall ●ome to the Ordinances , and never come to the Lord Jesus in them ; now the Lord is cast off . A great Prince that comes to a mans house , though he be not driven out of doors ; yet if not attended on , he accounts himself cast off . The Lord Jesus Christ is in his Ordinances , Ezek. 48. 35. The Lord is there ; the Saints , they come to God in them and are carried to him by them : Therefore , 't is said , Acts 10. 33 , 34. Now therefore , we are all present before God , to hear all things that are commanded thee of God , and Psal. 84. 7. Every one of them in Sion appeareth before God. Now the Saints and people of God , when they do thus come to the Lord , they find many difficulties to break through , a vally of Baca. Sometimes their heart is turned from the Lord , and sometimes God is turned from them : so that now , the Saints when they do come to the Lord in his Ordinances ; They go through the vallie of Baca , that they may see God in Sion . But now , when men do never break through difficulties , but give way to a sluggish heart ; when it is thus with a people , it is certain the Lord is now cast off ; and ye do as good now as live without Christ in the world . Amos 5. 21. faith the Lord , I hate your new Moons , and Sabbaths ; For these forty years ye never sacrificed to me , vers . 25. Did they not sacrifice those forty years to the Lord in the wildernesse ? It was the very thing they came out of Egypt for , that they might sacrifice to the Lord : Yet saith the Lord , ye did not sacrifice to me ; truly here was the thing , they did sacrifice , but to enjoy communion with a God , that they did not ; the Lord he saw none of that , and this is the frame of many a man , ye never heard a Sermon ; ye never broke through your difficulties to come to a God in Ordinances : therefore , in truth , though you had them , yet it is as if you never had them ; because , ye never did enjoy the Lord in them . Therefore , this is that I would say : Oh , Brethren , let the Saints , let it be the care of all the faithfull and people of God ; the first thing that ye do , before ye come to hear a Sermon , or receive a Sacrament , or to any Christian communion , or other Ordinance of God : Before thou do'st come , indeavour it at least to bring thy soul to a God , to Christ , above all Ordinances , and break through the difficulties ; heart is dead , and minde is blind , and God is gone ; but yet break through difficulties , and wrestle with the Lord in Prayer , and then ye wil find the blessing of the Lord. The great reason why we enjoy not that mighty presence of the Lord in his Ordinances , it is this ; Men come to Ordinances , and would enjoy Ordinances , but they never broke through difficulties , to come to a God : When men shall come to Ordinances only , ( & blessed be God we have the temple of the Lord ; ) truly this wil do you no good in the world . The 5th Degree of casting off the supreme power of Christ in his Ordinances ; many times when the soul cannot come to Christ , the Lord comes to it : Now then the supreme power of Christ is cast off , when the soul is unwilling or carelesse , to receive the stroke of the Eternall power of the life of Jesus into his heart ; but contents himself with some beginnings , some sips and tastes , and doth not lye under the stroke of the eternall Spirit of the life of Christ. Look as it is with a company of Subjects , they are in some great Town , that stands it out against a Prince ; If the Prince send to them , and they parlie with him , and they are thankfull for his gifts , and glad of his parly ; but yet notwithstanding , they are unwilling to receive the Prince , with all his power to come into the Town ; if they be unwilling to do that , and are loath to joyn sides against the other party , they cast him off from being King : So it is here , when men come to the Lord in Ordinances , the Lord he parlies with them , the Lord he sends promises , and they are marvellous precious things ; and they have some taste of what the Lord do's send , and it is sweet to them ; But now , because they have lusts in their hearts ; the Lord saith , make warre against thy lust , and open the gates that I may come in : If so be , a man now out of secret love to his sin , he content himself with the promises of Christ ; but the life of Christ , he cares not for that , he uses not all means that he may find that , the supreme power of the Lord Jesus is now cast off , and I know no difference between such a people and Capernaum ; they did enjoy the Gospell of God , but now to entertain the Lord Jesus in his spirituall power , this they were loath to come to ; therefore , saith the Lord , W● to thee Capernaum ; the mighty work of Jesus Christ in their hearts , this they never cared for , Saith the Apostle , 2 Cor. 10. 5. The weapons of our warfare , they are mighty through God. As poor things as you think the Ordinances of the Lord to be , they are mighty through the Lord : When Christians shall not be willing to receive this mighty power of the Lord Jesus Christ truly , now the Kingdome of Christ is cast off . Iohn 6. 49. Your fathers ate Manna in the Wildernesse , and are dead , that was outward Manna ; but he that eateth me , shall live for ever . In one word thus ; this is certain , a man never gets good by any Ordinance , nor the Lord Jesus doth never attain his end in any Ordinance , till there be an everlasting power and life of Christ Jesus communicated by the Ordinance . There , saith he , God commandeth his blessing , life for evermore ; mercy , for ever comforting ; and light , for ever teaching ; and humbling , for ever continuing : and a man will never think he doth receive any good till he doth it . For if a man be healed of his blindnesse , and be blind presently again ; what is he the better ? So , if a man hath some flash of light in the Ordinance , blesse the Lord for it . The Lord quickens up the heart to walk with the Lord , Blessed be the Lord for it : Ay , but when the heart now shall lose that life , and strength which it had , ( not but that a Christian do's lose to his feeling , but it will return again . ) When he is a hearing , some affection , but he goes away dead as hee came : no , but when the Lord comes by his everlasting power and mercy , and life in any Ordinance ; now Christ comes in his power , and now ye receive the King in his power , and Christ attains his end in the Ordinance . This is all that I would say , I do beseech you brethren , in the Lord Jesus Christ : Oh seek for this blessed life , everlasting life Lord , everlasting power Lord ; beg for that , and seek for that , and pray for that , and weep for that ; do not content thy self with sippings and tastings , look for everlasting life and power to come with the Ordinance ; though means be weak in themselves , do not therefore vilifie them : Look upon the brazen serpent , what a poor thing was that to heal the people that were stung ? yet the institution of Christ did put vertue into it : So do thou attend on the Ordinances , and never be content , till thou dost find the Lord , and feel the Lord , and say as some have said ; though I feel not the Lord now as I have done , yet I think I shall for ever blesse the Lord. Never be content till ye find the Lord bringing your heart to this passe , and then the King of glory , the Prince of peace is come ; though ye find not the same power at all times , yet if ye finde that power which do's inure your heart for ever to blesse the Lord , here is everlasting power . Jesus is now come to thy soul ; Ay , but when ye content your selves with some movings and beginnings ; and sin and Satan as strong again as ever , and ye find not your sin wasting and consuming ; in truth the Lord Jesus is cast off , and ye have not the end for which ye come to the Ordinances of the Lord. But then , ye are blessed for ever when ye find this . 2. There is a derivative power of Christ to the Church , joyntly considered together . Mat. 18. 17. Go and tell the Church , is the highest tribunal Christ hath on earth in the Kingdome of Saints . 'T is Christs high Court of Parliament , beyond which there is no appeal to any higher power than the Church ; and it cannot be meant of the Officers of the Church ( which is the fairest interpretation . ) For the case may be that there is but one Officer , and is he the Church ? as also that he may sin , and not hear of his sin , and must they leave him to himself , at least to judge of his sin ? They power of Keys was given to Peter , quia fidelis , and the power to bind and loose to two or three gathered together in Christs name , Mat. 18. but these things are known . For the clearing up of this , know that there is a three-fold derivative power , which the Lord hath given to the Church joyntly , and not to Elders only : Which may be miserably abused , and so provoke the Lord to take it away from their hands till they know better how to use it ; yet when 't is used according to Christ , now not to be under the power of it , which is Christ , power delegated to it , is to cast off Christs Government . And I am confident , the bondage of all the Churches in Christendome , if ye examine the Churches , is continued , because the Lord sees hearts unwilling to submit to him in the government of Churches ; and will continue it till Churches know how to use it , and men lye down to the power of it . 1. They have a power given them from Christ , of opening and shutting the doors of the Church , the Kingdome of God on earth : i. e. of letting in , and keeping out any according to Christ ; into , or out of their communion : and this I conceive to be one part of the power of the Keys , committed to the Church : The chief office of which , is to open and shut ; to receive in , and keep out according to Christ ; and hence the three thousand were added to the Church , though the Apostles were guides therein : and Acts 9. 26. Paul would have joyned himself , but they would not accept of him ; because , they were afraid of him . No body naturall or politick , but they have power to receive to them the usefull , & keep from them the hurtfull ; so , much more Christs spirituall body . And hence , the Church of Ephesus is commended , Revel . 2. 2. together with their Angel , for trying those that seemed good , and were not . Now 't is true , this power may be miserably abused in opening doores too wide , or locking them up too long , or too fast ; and in many sad disorders this way , yet there is this power . Now when men shall refuse Church-tryall , and so communion with the Church ; and that not from sense of their unfitnesse and unworthinesse , or some other reason , which is in the fight of God of great weight ; but from a carelesse contempt of Gods Ordinances , or Gods people ; a man sayes , What care I for the one ? and what are the other ? and from a resolution never to grow better ; they know they are not like to be accepted of them , and they are resolved they will grow no better ; they think themselves as good as they , and from a secret unwillingnesse to come to the light , they know things are amisse , and will not be known of it ; they appear better than they are , and hence they are loath to be seen and jodged as they are : Certainly , this is to casts Christs power ; and if continued in , the salvation of your soules is also cast off : Acts 2. ult . The Lord added to the Church daily , such as should be saved . To the Church . i. e. not the universal Church , but visible Church , where it may be had ; such as should be saved . Isa. 60. 14 , 15. For the Nation and Kingdome that will not serve thee , shall perish ; yea , those Nations shall utterly perish : Lamentable is the condition of many ; not so much for not joyning themselves to the Church , as not seeking of the Lord for that mercy ; that they may be first joyned to the Lord , and so to his people for the Lords sake . There are great heaps of people amongst the Churches here that do stand guilty of this , the Lord humble us for it ; that content themselves to stand Aliens from the Common-wealth of Israel , Eph. 2. 12. Strangers from the Covenant of Promise ; having no hope , and without God in the world . The Lord is slow to wrath ; but there is a threefold bondage . 1. Of sin and Satan . Rev. 22. 14 , 15. Let him that is filthy , be filthy still ; Nay , though there be some beginnings , yet apt to fall back ; because , not planted in the courts of the Lord. And hence , Col. 2. 5. Ioying , and beholding your order , and the sted fastnesse of your faith in Christ , order and stedfastnesse are joyned together . 2. Of misery , Zach. 14. 17. And it shall be , that whosoever will not come up of all the families of the Earth unto Jerusalem , to worship the King , the Lord of Hosts ; even upon them shall be no rain . 3. Sadnesse , hence , Isa. 56. 7. Even them I will bring to my holy Mountain , and make them joyfull in my House of Prayer . To be joyfull in the house of Prayer , is promised to such as joyn themselves to Gods Covenant . 2. They have a power given them of binding and loosing ; By admonition of any one , that being received in , shall sin against their communion , and the Lord in it ; thereby to defile the whole body , and to provoke the wrath of the Lord against the same ; and this is mentioned , Matth. 18. and by the Apostle , 1 Cor. 5. 1 , 4. and this is given to them , to use against whatever sinner or offender it be ; be he great or small , Prince or Peer ; if he be a brother , he is to lye down here : An admonition is an arrest and message from God , from Christ Jesus the King of Kings ; Eglon must come down from his throne , when this is brought . Now I grant again , this power may be abused miserably ; as to admonish without conviction , or without compassion and love , but in heat and passion , &c. Yet this is part of Christs binding power in his Church ; which when 't is done , 't is bound in heaven . Now when men come to that passe , that they do not only sin ( for that the Lord pardons ) but are grown to that height , that they cast off all reproofs , and Christ-like admonitions for sin : steept it may be in many tears and prayers before they came , and sweetned with the Spirit of mercy and terror of Christ Jesus in the mouths of his servants , this brings under bondage . 'T is not sin so much , for this will be ; but when they cannot abide reproofs , they are iron morsels , cannot be digested ; and hence , sometime hide it , and twenty shifts , and half as many lies ; or if it be found out , defend it , and fall a fencing and thrusting , and try it out to the last , or extenuate it twenty wayes , that a beam is a more ; and which is worse , their hearts rise and swell , and they bear a privy grudge against them , as if they were their enemies , because they tell them the truth ; when they should say ; Let the righteous smite me . Exod. 2. 14. Who made thee a Prince and Iudge over us ? When Moses , the Israelites deliverer was raised up , he thereupon departs , and they lye under heavy bondage , when they cast off his reproof . It 's true , a Saint may not for a time submit ; but yet it argues a height of spirit for the present , unfit for communion with God , and the Lord will bring them off , and humble them for their pride . 2 Sam. 23. 6. 〈◊〉 . But the sons of Belial shall be all of them as thorns 〈…〉 cause they cannot be taken with hands . A childe of God may have many 〈…〉 many excellencies ▪ 〈…〉 when they come to be 〈…〉 now they yield there , and that as 〈…〉 shall either 〈…〉 question their grace . Snakes will not hisse nor sting , till touched ; a sheep will be led to the slaughter , and turn the cheek to him that smites : So should one poor brother do to another , when he comes to him in the name of the Lord ; but not many that will so do , but resist and oppose against all reason . 3. They have a power of Communication of good one to another , in way of edification , according to their places in this their communion : So that now , 't is not only left in the hands of the Officers , but of the whole Church , and each Member in the Church ; according to his place and ability , to edifie the whole , Eph. 4. 16. From whom the whole body , fitly joyned and compacted together , by that which every joynt supplyeth , according to the effectuall working in the measure of every part , making increase of the body , unto the edifying it self in love . Members are not to stand like beautifull pictures in Church-windows , and as costly Images in Churches ; that have eyes , and see not , eares , and hear not ; but they are to be living stones in Gods building ; not only to build up themselves , but one another also , that so a man may not only get no hurt from communion of Churches , but he may get good indeed from the same . And if I mistake not , here is the wound of Churches : When Members seek not , and indeavour not the good one of another ; and so have Ordinances and means of doing one another good , but exercise them not ; or if they do , receive not the good they might hereby ; but may say , and shall say at last as he , Prov. 5. 14. I was almost in all evill in the midst of the Congregation : Sin prevailing , and sorrows by little and little , like water in a leaking ship , sinking the poor bark . Quest. What are those means that are left to the Saints themselves , even private Members to exercise in Christian communion for men and women ; and so you may see when these are neglected , or not improved , the power of Christ in his Church is cast off so far forth ? Answ. 1. The first is , a Spirit of dear Christ-like love one to another , every one to all , and all to that again ; being ready to expresse it self , in procuring the good of others as well as its own : This doth sweeten communion very much , and edifies , quickens , and encourageth a Christian in his whole course marvelously . Eph. 4. 16. Making increase of the body , unto the edifying it self in love . Love edifieth , 1 Cor. 8. 1. Knowledge puffeth up , but Charity edifieth . It 's the joy of the Saints , and that which makes the Saints to blesse God in heaven ; where , take any one singly , all joyntly besides honour it , tender it , and seek the good of it ; and that one blesseth God , and seeks their good more than its own again ; and this is prophesied , Zeph. 3. 9. That they may call upon the name of the Lord , to serve him with one ●●●sent , to serve the Lord with one shoulder ; to help one another spiritually and outwardly , where there be many griefs and burdens which depresse the spirits , and make it unserviceable , is removed : As , what is there that doth alienate the hearts of men more from God and his Church , but want of love ? Now when mens love grows cold , that a godly man is not esteemed whiles he lives , nor his death lamented so much as the losse of a swine . When people grow strange one to another , and take distastes and prejudices ; when they can sit by the fire-side , and censure , and whisper ; and make offences , and take offences ; and minds divide , and hearts divide ; that if you ask what such a one is good for ? the answer is ; he is good for himself , and good to breed brawles , and divide a Church ; A Kingdome divided against it self , cannot stand ; & therfore hereby you cast off this Kingdom . Oh , Christians should pray for this , and mourn for want of this ; and study peace , & follow it : It should be death to differ , or side , or make a party , one against another . 2. Earnest prayer for the Church , & all in it besides thy self : and that with striving with God , till an answer is given : Stretcht-out prayers , as they made for Peer . James 5. 16. Confess your faults one to another , and pray one for ather , that you may be healed . And so Iude 20. But ye beloved , building up your selves in your most holy saith , praying in the holy Ghost . This is a meanes to edifie one another , when there is inlargednesse of heart to pray one for another ; Psalme 122. 8. For my bret●●●● sake , I 'le wish thy peace . Sometimes a Christian can do others little good ; yet he will wrastle for him in his prayers to God : One knowes not the good comes here●● ; if withall a man keeps a good Conscience , making conscience of his wayes . And 't is one of the greatest priviledges that a man hath , when once he hath a share in all the prayers of the Saints as his own ; and it answers that Quere , What is a Christian the better for the liberties of the Church ? Matth. 18. 19. Again , I say unto you ; that if two of you shall agree on earth , as touching any thing they shall ask , it shall be done for them of my Father which is in heaven . v. 20. For where two or three are gathered together in my name , there I am in the midd'st of them . Now when people are false herein to their brethren , and to their Covenant ; to their God , and to their own soules ; ( for there is no one prayer thou makest that shall be lost ; but if it attain not a blessing for others , it shall return again into thy bosome . ) When there shall be no heart to spend prayer , or shed tears for them , whom Christ hath shed his blood for ; now , you cast off the Kingdome of Christ. Oh Brethren , consider of it , when there shall be many a soul in a Church taken by Satans temptations , and held in temptations , and ready to be overcome by temptations ; and it may bee , would not be so , but because thou dost not pray ; publick Ordinances , the ministery of the word , little good done thereby ; because thou hast no heart to pray . Acts 4. 31. And when they had prayed , the place was shaken where they were met together ; and they were all filled with the holy Ghost . This is the reason , the hearts of thy children , servants , and fellow-brethren remain secure and unshaken by all the Sermons they hear ; nothing doth them good , nothing will pierce or penetrate their adamant-like hearts ; because , thou hast no heart to pray for them , or at least , not to purpose . 3. Timely Exhortation ; when brethren are dead-hearted , and heartlesse in their Christian course . Heb. 3. 12 , 13. Take heed brethren , lest there be in any of you an evil heart of unbelief in departing from the living God ; but exhort one another whiles it is called to day , lest any of you be hardned through the deceitfulnesse of sin . Brotherly exhortation is a remedy against Apostasie of heart ; for though a man cannot convince another , yet he may exhort him ; and 't is to be done in season , whiles it 's called to day , with due respect , and taking notice of what good there is , with much wisdome , and a spirit of humility , or else thou spoilest all thou medlest withall ; putting your selves in their estate , and with hearty unfeigned prayer , that the Lord would accompany the same with his blessing . Heb. 10. 24. Consider one another , to provoke unto love and good works . Look over the Congregation , and consider such a Brothers or Sisters estate ; one is poor and low , another falling , another very much altered : Now in some cases , a private Brother may do more than a Minister ; the Lord help us , and stir us up to this work : Now when this is neglected , many soules are hardned . 4. Instructing and teaching one another , as occasion serves ; Rom. 15. 14. And I my self also am perswaded of you my brethren , that you also are full of goodnesse , filled with all knowledge , able to admonish one another . They were able for to instruct and teach one another . Isa. 54. 13. They shall be all taught of God. What God teacheth thee , that do thou teach others ; what thou gainest by hearing , or by praying , or meditation ; by putting questions to others , sometimes to teach , and sometimes to be taught ; and this do , if possible , in all occasionall meetings , and worldly discourses ; mix with it some sweet truth that God hath taught thee . But now on the other side , when Christians shall meet , and a 〈◊〉 is the worse for their fruitlesse discourse , no savo●● of any thing of God ; Let them meet never so long or o●●en , walking or sitting , this is sad . 5. In Comforting those that be sad ; Thes. 5. 14. and 4. ult . Comfort the feeble-minded , and support the weak ; wherefore , comfort one another with these wo●●s . There are many sad hearts in Gods Church , and sad things are as wounds to a mans limbs , that make him halt or fall . Oh brethren , be much in this work , 2 Cor. 1. 4. Who comforteth us in all our tribulation , that we may be able to comfort them which are in any trouble , by the comfort wherewith we our selves are comforted of God. That a soul may say , such a one came to me , and spake some few words to me ; but they were as seasonable , as though the Lord had sent an Angel from heaven to speak to me , and of more worth , than if he had given me ●any pounds : But now , when this also is neglected , that one Christian hath not a word of encouragement to another , but dry and savourless discourse ; this the Lord takes very ill at the hands of his people , that have received comfort from himself in the day of their sorrow and distresse . 6. Restoring a Brother fallen with a spirit of meekness ; Gal. 6. 1 , 2. Brethren , of any be overtaken with a fault , ye which are sprituall , restore such a one with a spirit of meeknesse . Oh , how will a poor soul blesse the for such a Brothers prayers , admonitions , and exhortations , when the Lord shall have brought his heart back again to himself ; although before he did most of all disesteem and vil●fie him . Now , when these are not used , or not with a spirit of meeknesse improved , that a man never blesseth God for these ; the Lord Jesus is pulled down from his throne , when not done according to the ability , time and place that the Lord affords . And this I wish , the Churches mourn not for another day : For my own part , I do adjudge my self before God and men , as most guilty of this , that I enjoy many sweet Ordinances , and we improve them not ; and hence , the glory of the Lord fils not his Tabernacle , abides not on his Churches , either to draw others to them , or to make others abundantly blesse God for them . Now here I will shew you the causes of this . 1. Not gaining much in private duties , in Prayer , Meditation , Reading , and daily Examination of a mans own heart : And hence they cannot do good , because they receive none , or very little themselves ; they have not a treasure within , hence they can spend little , have no heart or ability to exhort , instruct , comfort : He that keeps not his shop , his shop will never keep him . As Psal 41. 6. His heart gathereth iniquity to it self , when he goeth abroad , he telleth it . 2. A low spirit , which makes a man to have low thoughts , and endeavours , I mean not an humble , but a narrow spirit , not inlarged to hold much , or to do much , hence it doth little . As take a plain Countrey-man , he neither seeks or regards the affaires of the State in publick , because his spirit and condition is low ; but Princes do mind and attend to the affaires of the Kingdome , to advance it ; because their condition is high , and they know it . Moses , he suffered reproach with the people of God , losse of all the honour and pleasure of Phara●hs out ; feared not Pharaoh , nor losse of life for their sakes : For , he saw that God which is invisible ; like Saul , when once a Ringdome comes to be in his eye , he leaves off to seek the Asses . 3. Sloth . There are Thornes , Prov. 15. 19. and Lions , Prov. 26. 13. in a sluggards way : There be many difficulties , businesses , occasions , and objections ; when as if once he were resolved to break thorough them , then the work would go on : Like a man , when he is in his warm bed , he is loth to rise ; but when he is up , he would not be in his bed again , if he might be hired again to put off his clothes : I shall get no good ; saith one , nor do none , saith another ; and when these businesses are past , and occasions over ; and at another time , I will seek God , and go about Gods work ; and thus a slothfull spirit hinders . 4. Want of Faith. 2 Cor. 4. 13. We believe , and hence we speak . Faith empties us most , and hence fils us with Spirit and Life of Christ Jesus ; hence Steven , full of faith , and the holy Ghost . A lively Christian , when he comes in another Christians company , it may be he knows not what to speak ; but he looks up to Christ , and sayes ; Now Lord , here is an opportunity in doing or receiving some good ; and therefore now Lord help . 5. Want of fear of God , and consolation of the spirit of God ▪ from the sense of Gods love . Acts 9. 31. They wal●●● 〈◊〉 the fear of the Lord , and consolations of th● Holy Ghost : the Church was edified by the consolations of the Holy Ghost . A man that 's wounded , keeps within , and stirs not ; but when he is in health and strength , now hard work is his meat , he cannot live except he work . 1 Cor. 15. ult . 6. Not considering the shortnesse of our time of sowing . Heb. 10. 25. Whereas , if men were on their death-bed , they would wish , Oh , that I had walked more blamelesly , and fruitfully ; men care not for a comfortable reckoning as yet . There are two causes why they receive no good . 1. From a mean esteem of the Saints ; looking on them as men , and not as an Ordinance of Christ ; their persons , prayers , and speeches . And this is a rule ; Men never gain any good by that Ordinance which they despise : if all were Scholars , Ministers , or Saints glorified , they could then esteem them . Hence , Eph 4. 16. Edifying is by love ; Making increase of the body , edifying it self in love . 2. From want of being poor in spirit , and sensible of their extream need of Christ , continually in all means : Beggers will pick up crums , and watch for a word of encouragement . Isa. 11. 6. A little childe shall lead the Wolf and the Lion ; that is , when the Lord hath humbled the heart of a man. Oh , when a Christian thinks none so poor and shallow , and heartlesse as I , and every one is better than I , however I need more than any : This soul will be glad to suck the brest ; and the Lord will fill others with light and life , and his own bowels , to do such a one good . Whereas , else they are shut up , and they find no good conveyed to them by any of the Ordinances of the Lord , nor any presence of God in them . 3. There is a Ministeriall power , committed from Christ by the Church to the ruling Officers thereof . I say , by the Church , for all power in the Church , is properly Christs , yet he nextly communicates it ordinarily to his Church , or multitude of Beleevers , to whom is committed the supreme power of the Keyes in his word , and a binding and loosing , as hath been shewen ; and by this Church , this power hath been by Christs appointment , and still is , to be communicated to those that are chosen out of themselves , to be Officers and Rulers over them in the Lord , to exercise the power of Christ over them according to his will. Hence the very power of binding and loosing , opening and shutting , given to the Church , is also given to Peter and the rest of the Apostles , and the successors of Christs Apostles in Doctrine , sent of Christ , Iohn 20. 23. Whosoevers sins ye remit , they are remitted ; &c. Because , though the power of Communication of it is in the Churches hand , yet the power of usuall administration of it is in their hand ; whiles they exercise it according to Christ , yet by the Church . And hence Paul puts a difference between this extraordinary Ministery , as Apos●leship , and ordinary . Gal. 1. 1. An Apostle not of men , not by the will of men , but by Christ ; for the Church , not by it : Now this I say , is by the Church from Christ. Hence , Acts 20. 28. The holy Ghost haoh made them overseers ; so that 't is no invention of man , or act of man , or the power of man ; but of Christ , and hence refuse to be under this power ; men cast off the yoke and power of Christ Jesus . For though the estate of the Church be Democraticall and Popular ; and hence no publick administrations or Ordinances are to be administrated publickly , without notice and consent of the Church ; Yet the government of it under Christ , the Mediator and Monarch of his Church ; t is Aristocraticall , and by some chief , gifted by Christ , chosen by the people to rule them in the name of Christ , who are unable , and unfit to be all Rulers themselves ; and to cast off these , or not to be ruled by these ; is to cast off Christ. Luke 10. 16. He that rejecteth you , rejecteth me . Numb . 16. 3. You are gathered together against the Lord ; The Lord accounts himself opposed and resisted , when the Officers of his Church are slighted , and their government despised . Quest. What is this power ? Answ. 1. Negatively : 1. It is not any Lordly pompous power , to bear the bell of great smoakie titles , to govern in worldly pomp ; or by worldly rewards , and civill punishments . 2 Cor. 10. 4. The weapons of our warfare are not carnal , but mighty through God , to the pulling down of strong holds . It shall not be so with you , saith Christ ; but as I have been without all worldly s●ate , so must you be one to another . And hence , 1 Peter 5. 4. Not being Lords over Gods heritage : Christ never gave his Ministers power of opening and shutting the doors of New-gate , and Bonners Cole-house if they would not sub●●●ibe , or to confute mens opinions with their own lawes , and bind consciences with chaines of Iron , or to promote his servants by spirituall livings . Christ himself refused to be a Judge in civill causes ; hence some of our Divines , when they would grant that Peter was Christs successor , and the Bishop of Rome Peters and Christs Vicar ; yet as Christ being on earth , exercised no civill power , so much less may these . 2. 'T is not any Antichristian illimated power , viz. to have power over many Churches ( for that 's the main spiritual Antichristian externall power ) and the Ministers thereof ; for we read in Scripture of many Elders and Bishops in the same Church , Acts 20. 28. but never of any one ordinary Minister , or Officer over many Churches ; either to govern , or to baptize , as the Anabaptists would among them , as many godly plead for now in the misty confusion of England . And look as we cry out of one Minister non-resident , that shall have six or ten livings , though he give never so good a stipend ; not only because of his pride and covetousnesse , but because of his unconscionablenesse , &c. So here much more of one man Overseer over many congregations , it may be an hundred at least . 3. 'T is not any Magisterial power , Diotrephes-like ; either to do what they will , Mat. 23. 8. and their wills to be their law ; No , Matth. 28. 20 , Teach , all that I command you : If they do sin , their persons are under the censure of the Church , in case of manifest offence and scandall by the mouthes of two or three witnesses who being Members of the whole Church , and under it , and being sinfull Members ; may , if the case need it , be proceeded against by the whole . Neither have they any power to act any publick Ordinance which concerns the whole Church , and where 't is bound by Christ to judge , without the privity and consent of the Church , as to elect Officers , admit Members , cast out offenders in the Vestry without the knowledge of the Church , one of the blaines of the reformed Churches , which the Apostles with their extraordinary power never did themselves , much le●e should these . 1 Cor. 5. 4. They have no immediate power of rule immediately given by Christ , over any one particular Church , but mediate by that Church where they are ; their gifts of teaching and ruling are immediately from Christ ; but their actuall power to exercise it over this or that particular Congregation , is by that Church only . Hence Deacons that were only to take care for the outward estate of the Church . Act 6. 3 , 4. they were ordained by lifting up their hands . This is Apostolicall power , and an intrusion , and cuts asunder the force of the argument of Master Ball his Book of power for Presbytery , &c. 2. What is their power affirmatively ? Answ. 1. They have a power given them of ruling and governing from Christ by the people ; hence they are called Rulers , and such as rule , and are over Gods Church ; hence they have strict charge and command from the Lord to do it . Hence Paul at Ephesus , When he was with them three years , yet had Rulers there ; and vers . 28. Feed Gods stock bought by bloud ; over which , not men , but the holy Ghost hath made you Overseers ; Christs Church being like sheep , apt to stray and perish , unlesse these watch against wolves , and these the Apostle at his last parting left ; hence also , they are to give an account of it at the last day . Heb. 13. Hence th●se cast off the Lords government over them , who will have no Rulers or Governours in Churches , who shall either speak it or think it , but leave all to themselves and their liberty ; to teach , baptize , to order things in Church , and so by this means they are not only single Members or Officers ; but Pastor , and Teacher , and Elder and all . This generation of men , sons of Korah ▪ are risen up in these latter times ; especially amongst Ana●aptists , Familists , and rigid Separatists , and who are privily crept into New-England Churches ; Whose condemnation sleeps not , Satan carrying them to extreams , and pride lifting them up above themselves , above Men , above Officers , above Ordinances , and above God. That look as Common-wealths are under greatest bondage , where there is an Anarchy , where every one must be a slave , because every one must be a Master ; So in the Churches , no greater bondage can come than this , the foundation of all confusion , and the scand●ll of the wayes of God which through mercy his people here enjoy . 2. This power is more than any one private Member hath in the Church , who is not an Officer ; it would be a most simple ridiculous thing , if there should be Election , Ordination , many Prayers , much triall of men , for to rule , and guide , and govern , separation from the rest , and yet not to have any more power than one private Member . Hence the Apostle sayes , Submit to them that are over you , 1 Thessalonians 5. 12. and Hebrews 13. 17. Obey them ●●at guide you , or rule over you . Hence those that do acknowledge Governours in the Church for names sake , but they are such as have no more power than a private Brother ; they do but allow the name , but deny the thing : Hence say they , they are to watch ; so are private Members : they are to admonish ; so is every private Member : they are to rule ; the word signifies to guide and go before another . Answ. 1. The word to rule , 1 Thes. 5. 12. is the same word with 1. Tim. 3. 4 , 5. He that rules his own house , which is a little more than they that are besides him in the Family ; though this be not such a paternall power , yet it is somewhat more than that of private Members . And that Heb. 13. 17. is a word which is the same with that in Matth. 2. 6. Governour , particularly spoken of Christs government , to feed otherwise than private Members . Answ. 2. 'T is true , they are to watch and admonish in way of Christian duty ; but others in way of Christs authority , as being his Ambassadors , and sent of him ; as in a family , one servant should watch over another ; but the chief Steward , he is to do it with authority in the absence of his Lord. And hence doth it with more majesty and power , and it takes , or should take deeper impression ; so it is in Elders of a Church . Hence also , when men shall cry for liberty to speak , an Elder forbids it ; What , may not the Church have liberty ? true , but you are not a Church . An Elder reproves , and they will reprove again : What , shall not the Church have liberty ? An Elder gives reasons strong , and unanswerable for some thing to be done ; a young fellow shall step up , and say , without ground , or shew of it , that 's your light , and mine is otherwise : What , may not the Church have liberty ? Yes , but you are not the Church ; this is very sad , and hath been a root of greatest scandall that ever Gods wayes had . If Elders sin openly , 't is another case , and somewhat also is there to be done ; Submit your selves one to another , much more to an Elder , &c. 3. In the execution of their office according to Christ , they are over the whole Church . Their persons indeed ase under them , in case they sin , and sin in the execution of their office , they are to be subject , not only to the whole , but to the last Member of the Church : Suppose the sin be not only suspected , or reported , or apprehended by one , but two or three witnesses at least , as 1 Tim. 5. 19. but whiles they execute it according to Christ , they are therein above the Church , and 't is bound to be subject therein ; and not to be subject , is to refuse to be under Christs government . Hence , Heb. 13. Obey them that rule you ; he speaks to the whole Church , which was not in evill , but in good things according to God ; and yet in evill things , look on them as those over them . Exempli gratiâ , A Minister in the execution of his office , let him preach Christs eternall truth , deliver it and prove it ; What ever humane weaknesses there be in him , what ever darknesse there is in others , yet he is therein above Churches , Kings or Angels ; and they shall answer it at the great day , that do not submit . In regard of my person said Luther , I 'le fall down before any , but in regard of the truth I administer , I look on the Kings of the earth as nits , nay dust , &c. ad Regem Angl. So in the power of the Keys in opening and shutting out Members ; they have tried and proved such a one ; if they sin , as they may , then give them reasons ; but if not , they are bound to submit . And that not as unto other Christians , but as unto an Ordinance , stampt with an authority of God upon them ; in ●eed they are not to do any such thing without the presence , consent , and judiciary power of the Church ; and the Church may not submit to what Elders propose to be Christs mind ; but then they cast ●ff the Lords power , which they are to answer for another day . 1 Cor. 12. 28. they are called Governours . Now as a Ruler of a Ship is to order it , though a King be in it , over him in that respect , and the King is to be guided by him , whiles he guides it right ; but if not , the King hath power over him , to command others to take the place , or cast him over board . 'T is true , they are but servants to the Church , because they are by the Church , for the Church , and to help the Church , 2 Cor. 1. 24. and are subject to them if they sin ; but yet they are servants unto Christ , and in exercising his power according to him ▪ above the Church . 2 Cor. 4 , 5. We preach Christ , and our selves your servants for Christ ; yet therein above them : Hence being their servants ; if they sin , they are under the censure of the Church , and the Church may cast them by . So being Christs servants ; if not submitted to , the Lord doth account himself cast off . 1. Because their power thus rightly executed , is the power of Christ Jesus : Hence refuse it , you refuse to be subject to him ; If men wil not be ruled by Gods Ordinances . but will rule Ordinances , they go about to tule Christ. 2. Because , if there shall be no subjection here , 't is profest licentiousnesse , and not liberty in Churches ; You have liberty , but what liberty ? to be subject to Christs power in pure liberty , and that in his servants . Now when men will not , and shall refuse , without shewing reason , or convicting Elders of sin ; this is to cast off the Government of Christ. 3. Elders are helpers of people , and there is no people but will stand in need of such helps , if humble , and able to discern , to attend the publick good , to teach and convince , &c. Hence , when there is no sin appearing in the execution of their office , they should with a holy ●ear submit ; and say , if ye be faithfull watchmen , what am I that I should be unsatisfied ? my ignorance may mislead others , &c. 4. They have power to over-see , when they see cause , Acts 20. 28. and to see into , and enquire into the estate of the stock of God , to know their spirituall condition , so far as is fit to be known , that so they may be comforted in the work of Christ ; though there be no sin break out , not they come to them , 1. Thes. 3. 5 , 6. The Apostle enquired into their faith , charity , and prayer , vers . 7. and hence was comforted , &c. And this Paul doth not as an extraordinary man , but leaves his example as a president to the Elders of Ephesus ; to go from house to house , and enquire , to teach and exhort , Acts 20. for Elders are to prevent scandals as well as to remove them , left when they come they say , Oh that I had known this before , especially where they see need . Now hence it is that men cast off the government of Christ , when they will not have their spirituall condition searched into , the Elders foot is now too great for his shoe , I am to give an account to God ; so are they also of thee ; now thou canst not give it if thou enquirest not how thy condition stands , neither can they with comfort unlesse thou tellest them how it stands with thee . 'T is true there are many secret things they can never find out yet they are to attend their duty . The Ministers charge is to cast the seed , the Elders duty is to enquire after the fruit in the husbandry of Christ ; it is a sad condition when a man hath such a wound that he will not go to the Lord for help , because hee loves it ; and will not have man to know it , at because hee is ashamed of it ; But you shall know it , the last day that the Lord would have healed you , and you would not , but can quarrell and snap at the Elders when they come to enquire of your condition ? and why do ye inquire ; you take too much on you . 5. They have power to guide , and counsell , and warn the Church , at least in all weighty affaires which may concern them and their common good : hence they are called guides and leaders to the people , Heb. 13. 17. Mal. 2. 7. I do not mean in all personall things . Acts 20. 31. I warned you of wolves , &c. Hence 1. For members in matters of great and weighty affaires which concern the good of the whole Church , may all Churches , never to enquire at Abel is casting off the Lord , as in election of Offices in Church , and Magistrates in the Common-wealth , &c. 2. Hence to receive any opinion different from all the Elders in the Church , and never ●o much as speak , much lesse come to a sad debate about it , is to cast off this yoke , and contrary to covenant , and Elders would never have undertook the care of the Church without it ; and it sads their hearts that they do their work feebly . 3. Hence to propose a doubtfull question to the Church , which may trouble , or bring an offenders sin to the Church without counsell of the Elders , who may encourage them if of God , and ripen it for the Church , or discourage it if not of God. Christ when he writes to the Churches , he superscribes his Epistles to the Angels ; and if one man may propose a doubtfull opinion , another may , and a third , and one may side with another , and so much confusion will follow . 4. Hence when men shall not take warning of evils to come upon evident grounds , it 's casting off the Lords yoke ; and when they come on thee , thou mayest say it is because I have refused to hearken to my watchers , they warned me of this , and it may be you will find else such evils which the Seripture notes , according to the word of the Lord by his servant Elisha , so will the Lord make good the words and threatnings of his faithfull servants . 5. They have power of publick reproof of any member of the Church , in case of plain , open and publick offences ; others without leave cannot , nor ought not , although others may tell them , Reproofs are part of the power peculiar to the governours in any society , where governours are present especially , and at hand ; as now in a Family , no wise man will suffer brawles amongst his children or servants , but sayes he , tell me . 1. Tim 5. 20. Now this is sad when a man cannot forbear reproof of others , nor hear reproofs of Elder , but turns again , and will be judge in his own cause though never so grosse , a sign of an extream froward high spirit , Hosea 4. 4. which makes the Lord to take away Elders as soon as any sin is committed , and stop their mouths . Exod. 2. Who made thee a Iudge , &c. And when afflictions come , and you then enquire , what is the cause of it ? you may be sure this is one , even by the confession of the blindest deboist ones . Prov. 5. 12. How have I hated Instruction , and not obeyed the voice of my teachers ? 6. They are to feed with power , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth , every one in their places , publickly instructing , exhorting , comforting , and privately also ; which though private men may do , yet here is the stamp of authority also , and so the more power the more blessing usually , if God be acknowledged therein . Acts. 20. 28. Hence . 1. When men despise their food ; they are poor things they speak , and they can see no matter in them ; and that after study , prayers and tears , &c. and so cast it by ; this is to cast off the Lord. 2. When men grow glutted and full , Mal. 1. ult . although they cannot a bit , and hence thrive not , but a spirit of slumber and a deep sleep grows on them , that they cannot be awakened by all the Ordinances of God , These things call for chains . Amos 8. 12. When will these Sabbaths be ended ? for which the Lord threatens a ●amin , and then you shall know the worth of them in the want of them . These things I speak . 1. Because I see the Apostle in many of his Epistles layes this charge on the people . Heb. 13. 7 , 17. 't is twice repeated . 1. Lest Officers be sadded in their work that 's heavy . 2. Lest it be unprofitable for you ; you think to get this and that good by it , but it will be nothing in the conclusion . 2. Because we lie under slander of many , and that godly , as if Elders in Churches were but only Ciphers . 3. Because people begin to run to extreames , Elders taking all to themselves , and people taking all for themselves . 4. Because if here be not attendance you quickly see the miserable ruine and fall of Churches , more sad than the burning of Solomons Temple . 'T is observed of Ierobeam when he was sacrificing he had no leprosie , but whe● he stretched out his hand against the Prophet it was withered ; for the Lord will not bear here , they may be depised , and you may think your selves Kings without them , 1 Cor. 4. 8. and they will say so , they may rule as they will , but you will do as you list . But the Lord will be provoked for this , all Satans subtilty lies here ; disgrace the Elder sayes one , divide them sayes ▪ another , pull thom down sayes the third , that there may be no King in Israel , no nor in Sion , that we may do what is right in our own eyes . 3. Try when the externall Kingdome of Christ in a Common-wealth is cast off ; for when any Common-wealth is ordered according to the sacred will of Christ , by such persons especially whose aim is to advance the Kingdome of Christ by their rule and power , 't is then become the Kingdome of Christ Jesus . And hence , Revel . 11. 15. when the seventh trumpet is blown , and the Lords last wo is come upon the world and the Kingdoms thereof , which have opposed Christ , and those Kingdomes are turned to imbrace the Gospell , and submit to the power of Christ in the same , then it 's said , The Kingdomes of the world are become the Kingdomes of Christ ; it 's not said , Christs Kingdome is become the Kingdome of the word , as if Christ should put down civill authority , and exercise rule by it himself , but The Kingdomes of the world , i.e. the various Kingdomes are become Christs , i.e. to advance it , and debase themselves at his feet . Eph. 1. 2● . it 's said , All things are put under Christs feet , and he is head over all things to the Church , ( that is universally , chiefly ▪ nextly , particularly , ) so then earths Kingdomes when they are subject to Christ , for his ends , now they exercise the Kingdome of Christ , in a manner ; and hence to cast off this , is to cast off the Kingdome of Christ , and so to provoke the Lord to put us under bondage . Quest. When is Christs Power and Kingdome cast off here ? Answ. There is a double Power in the Kingdoms of the world , which I suppose , when they become Christs Kingdomes , they will retain . First , There is some supreme or higher power ; in the chief Magistrates , Ptinces , or chief Court of Justice . Secondly , There is some inferiour power , by some superiour power , set over particular Persons , Cities , and Towns , for the well ordering of them . The ground of this is , that naturall necessity which Iethro propounded from God to Moses , Exod. 18. 17 , 18. ' T is not good for thee to be alone , but thou wilt both wear out thy self , and thy people . Publick authority must have many eyes , and many hands ; and like a River that is to water a Countrey , it must have many streams : And hence they had in the Common-wealth of Israel , which was for God , in every City Judges , and in Towns , such as were over fifties and tens , Exod. 18. 25. which it seemes continued long , till all fit men for government were taken away ; and then Isaiah 3. 3. their condition is lamented . Now the form of this government is not in all Common-wealths alike ; the Lord not binding to any ; and hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ordinance of men . Hence it is a foolish vanity to ask a warrant in Scripture for such a form of Government ; for humane wisdome may teach this , though not in Church-government . Yet this supreme and inferiour Government hath been in all Kingdomes , 1 Pet. 2. 13 , 14. to both which subjection is required ; to refuse to give it , is to cast off the Lords Government ; and there are couched four reasons in that place to prove this . 1. Do it for the Lords sake , for the name of Christ ; and that honour and majesty of Christ stamped on them , submit ; hence cast them off , you cast by respect unto ; nay , the name of Christ Jesus . 2. Because they are in the room of the Lord , to do the work of the Lord ; In punishing evil doers , and for the praise of them that do well . It 's true , they may abuse their power otherwise ; but yet their power is one thing , and their abuse of it another . 3. Because , this is the will of Christ , and you do well in it ; and so you shall stop the mouthes of foolishmen , apt to speak against you for sin . 4. Because , this is the liberty of Christ , vers . 6. and you are servants to Christ in it ; and to do otherwise is licentiousnesse ; and their liberty to exempt themselves from the power of lawfull authority , was but a cloak of it . For so it seems in those dayes , some held it part of their Christian liberty to be free from all bonds ; and said , that Christ had made them Kings on Earth , &c. So that if they did cast off subjection , they did cast of the name of Christ , power of Christ , will of Christ , liberty of Christ Jesus . Even under heathen Magistrates ; what then do they that cast it off under others ? Quest. 2 ▪ When is Christs Government cast off in respect of the supreme power ? Answ. Those that know the questions about the power of Princes and people , especially revived in these last dayes ; cannot but know the field is large , where now I am , I shall be wholly silent ; unlesse I saw greater cause of speaking than I do , and only point out two or three particulars to prevent such sins as stand next to the door ; to break in upon this power . 1. When men cast off secretly dread , and fear , and reverence of the Majesty , Dominion and Sovereignty that God stamps upon authority ; and so come to have low , mean thoughts of them , and contempt of them . It 's true , none should be elected , but such as men can honour for some eminency or other , and that of God , seen in them . Able men fearing God , chief amongst the people ; was the counsell of God by Iethro and M●ses ; but when they be Elected , now to despise them , and hence not to bow the knee , or stir the hat , and speak rudely before them ; it 's casting off , not only their power in sight of God ; but the very root of it , which is honour : And hence in the fifth Commandment , all duties to them are comprehended under the word Honour . And who sees not but this is a sin , which is apt to attend the spirits of men in a place of liberty , and in our weak beginnings , and day of small things ? Reports are abroad , that no men of worth are respected ; and hence the Countrey is neglected . I cannot say so after many thoughts ; for I am perswaded no place in Europe more ready to honour men of publick spirits , and of eminency in piety , and humility ; without the seeing of which , no Countrey more apt to vilisie ; because grace is the glory in the eye of a Countrey led by Religion : But take heed , lest such a spirit be all us ; lest the Lord put out our Lamps , and cast our Crown down to the ground . 2. When men seek to pluck the sword of revenge for sin hurting the Commonwealth , out of their hands ; without which , the greatest power in a Common-wealth , is but a pageant , and a meer vanity , almost a nullity . Hence , Rom. 13. 4. He is Gods Minister ; y●s ; when he gives good counsell ▪ and when he is a revenger , to execute wrath on him that doth evill : So that be the evill what it will be , if it hurt the Common-wealth , or be against any wholesome Law thereof ; he is Gods Minister to punish it civilly . In the first Reformation of Geneva , there were as many heresies and errours almost as truths of God ; Servetus , he denyed the Deity of Christ ; whereupon the Magistrate put him to death , who dyed with extream horror ; Whereupon heresies being begun to be s●ibb'd aud blasted , Bellius writes a Book : 1. That men should punish no heresie at all ; but be mercifull and ●eek , as Christ was to the adulterous woman . 2. If they did ; yet that Magistrates they should not punish for errors or heresies . 3. If they did , yet not with such severity as they begun . To all which , Beza hath given a most learned and solid answer , detesting the hypocrisie of the man , and the sad consequences of such opinions , if their power should be diminished . I conceive , 't is casting off Christs power , to take away power from Magistrates to punish sins against the first Table , of which errors and heresi●s in Religion are part . It 's as clear as the Sun , that the Kings of Ia●ah that were g●dly did it , and were commended for it ; and 't is as clear , they were commended for it ; not as types of Christ , but because they did therein that which was right in Gods eyes , and according to the commandment of the Lord ; Which judiciall commandments , concerning the punishing of Sabbath-breakers , false Prophets , Hereticks , &c. G●ds fence to preserve morall lawes ; 〈◊〉 are of morall equity , and so to be observed to this day of Christian Magistrates , &c. To exempt Clergy-men in matters of Religion from the power of the civill sword , is that ●●pery ; by means of which Antichrist hath risen , and hath continued in his pomp and power so long together , The indulgence of Princes towards the Papal function in matters of Religion , hath undone Christendome . 'T is true , every error is not to be immediately committed but when 't is like a gangrene , of a spreading nature , then the Magistrate in due time must cut it off speedily . Ohject . Leave them to the Church . Answ. True ▪ leave them 1. there . But 2. Sometimes the Church will not , sometimes they are not of any Church . A ●apist , an Arminian may come in and leaven and damne many a soul , for which they had better never been ; If it were but one , and if he sayes , I do it with a meek spirit , ( their trick of late ) and none must meddle , because mercy must be shewen to their wolves : A wise shepherd had rather let a hunter come in and kill one of his sheep , then let a Wolf or Fox escape , Acts 20. 29 and see his people persecuted , than their soules worried . Heresie and Error hath this property ; it ever dies by severe opposition , and truth ever riseth the more ; because Christ is against the one , Hence it must fall ; but or the other , hence it shall rise by its fall : Hence , set your selves against this , 't is to oppose the power of Christ Jesus And hence in Henry the 8th time , the Abbies fell , and never could rise to this day ; but the six Articles against the Saints pursued with blood , made them increase the more . 3. When men will not submit to the wholesome Laws of Magistra●●s ; which are either fundamentall , and continuing ; or O●ders that have their date and time of expiring , made for common good . When men will either have 〈◊〉 laws , or as good as none , or submit to none but what they please , Deut. 17. 12. He that will not hea●ken , but do pres●mptuously , shall dye ; He being the Minister of the 〈◊〉 ; and indeed it is to cast off the Lord. I go not about here to establish a sovereign power in Magistrates , when is proper to God , to ma●e what lawes they will , about civi●l , Religious , or indifferent things , and then people to 〈…〉 for no other ●eason , but because of their will● under which notion , superstition in Churches hath been ushered and maintained , you must 〈…〉 : in that case , it 's better to s●ffer than to sin , and nor to do , than do . But suppose the lawes just , righteous , holy , and for publick good , and that apparently so , and not in saying so only : Now here , to cast off lawes , is to cast off Christ. There are two things especially , which are the cause and occasion of the breach of all other lawes ; and the strongest sins and sweetest , which men , young men especially , the hopes of the Common wealth , are catcht with , Prov. 2. 13 , 16. 1. Who●edome , secret lusts and wa●tonnesse , and other strange lusts which I ●●ase a●d dare not name , 1 Kings 1● . 24. The sin before Shishah came , a sin which many times Solomon cannot see thorow his window , nor the eye of authority discern ; but God will judge for it , Heb. 13. 5 ▪ and if he be ●udge , who shall be thy Jailor , but Satan ? and what shall be thy sentence , but death ? and what thy ●naines , but a hard heart for the present , and horrour afterward ? A sin which pollutes the very earth , the land , the very dust of the ground ; and the cause of all sin almost in a place , as drunkennesse , idleness , corrupt opinions , scoffing at the Ministers of God , and wayes of God : For I seldom knew a persecutor , but he was an adulterer , though it 's not alwayes true ; and in the end , poverty and ruine . And know it , though no mans eye has seen thee , no power of Magistrate can reach thee ; this word shall be fire to consume thee , unlesse thou repent : for thy looks , thy lusts , thy dalliances , thy thoughts , thy speeches , thy endeavours this way , much more for the thing . Mans law shall not bind you here , because it cannot reach you ; but know , that Christ is cast off by you . 2. Loose company , vain men , Prov. 25. 3 , 4. A Common-wealth is a refined vessell of use of God , and judgement is established ; when these are taken away , your knors of loose company . Take a poor Souldier alone , he is as other men , but when they are got into a knot together ; now they grow strong against all ●aws of God or men . So here , the knot of good fellowship hath been the bane of the flourishing State of England , meeting in Tavernes and such places ; and the cause of wheredome , and of all evill commonly in a Nation . For hence ▪ Much precious time is lost ; which if spent in praying , as in sporting with th●● , many a young mans soul had been blessed : Hence , s●metimes dicing , feasting , excessive drinking , merry 〈◊〉 , which take off all spiritual joy : Hence filthy songs , and lascivious speeches ; by which hopefull young men are i●s●a●ed , and taught to do wickedly , and so knit to them ; that it's death to part with them , and it 's better to burn a whole Town , than to poyson one hopefull young man. Next to communion with wanton women , I have ever looked on unnecessary fellowship with graceless men , as the next . Well , know it , you cast off the Lords g●vernment from you by his servants , which will be sad to answer for another day . And as the Prophet said to Iehosaphat , Shouldest thou love them that hate the Lord ? his wrath is against thee for this : So say I to thee . Quest. 3. Inferiour power , when is that cast off , viz. in particular Cities or Townes by meaner persons ? Answ. I shall expresse it in three things chiefly . 1. When Souldiers in particular Towns , cast off respect , care , conscience to the commands of their leaders set over them of God , and who under God are the walls of outward safety for the Countrey ; 't is not now an artillery day , only I must speak a word , because it 's a thing of moment , and matter of great conscience with me . ●suppose , in such a place at least , according to the Centurio●s example amongst Heathens , Mat. 8. 9. a word of a Commander to any of them should be a law . I say to one , Go , ●ee goes . Now for men to come when they l●st to those meetings , and so time is lost , and when they do come , no care ; I had almost said conscience , to mind their work in hand , and do it with all their might , as it to which they are called ; but Officers may speak , charge , cry , yea strike sometimes , yet heed not , it 's intolerable ; but that Members of Churches , which should be examples to others should do this , at least it is but brutishnesse . But I do wonder what rules of Conscience such do walk by , and if they do , where is their tendernesse to withdraw their shoulders from under the work ? which if there be but English blood in a Christian , he will endeavour to be perfect in his Art herein : but if grace , much more , that he may make one stone in the wall , and be fit to shed his blood , if need be , for the defence of Christs servants , Churches , and cause of God. 2. When any Town doth cast off the power and rule of Townsmen , set by the supreme Magistrate to make such orders as may make for the publick weal thereof . I know sometimes men may not be so able , wise , and carry matters imprudently : Town-orders may also sometimes want that weight , that wisdome , those cautions , that mature consideration as is meet , as also that due & prudent publication , that all may know of them , with records 〈◊〉 them . But take Town-orders that be deliberatly 〈…〉 published , for the publick peace , prof●●● , 〈…〉 place , to oppose these , or persons that 〈…〉 much care , fear , tendernesse ; If I know 〈…〉 of a crying nature , provoking God , 〈…〉 government . I confesse , if there be not 〈…〉 no way of living under any gov●●nment 〈…〉 or Common-wealth , if the publick affaires of 〈…〉 cast off . I know sometimes , godly 〈…〉 through weaknesse , want of light , 〈…〉 and violent tentation , oppose here ; but I am perswaded if they be the Lords , he will in time humble them for it , and make them better after it . I know the answer to two questions would clear up all the doubts about this matter , 1. What prudence should be used in making lawes ? 2. How farre those humane lawes and Town-orders bind conscience ? But I cannot attend these ; only six things I would here say . 1. The will and Law of God only hath Supreme absolute and sovereign power to bind conscience ( i. e. to urge it or constrain either to excuse for doing well , or to accuse for sin ; for conscience is at liberty without this ) this is a truth urged by all orthodox Protestant Divines against the Papists ; so that no law can immediately bind conscience but Gods. 1. Because he only is Lord of conscience ; because he made it , and governs it , and only knows it ; and hence he only is fit to prescribe rules for it . 2. Because he only can save or destroy the soul ; hath only power to make lawes for the soul to bind conscience . Iames 4. 12. There is one Law-giver , who is able to save or d●stry . Isa. 33. 22. for the law which so binds conscience to a duty that the breach of it is a sin , and that against God : we know that the least sin of it self destroyes the soul , binds it over to death , but none have power to destroy it but the Lord himself . 3. Because the Law is sufficient to guide the whole man , in its whole course , in all the actions or occasions it meddles with , or takes in hand , even in civill as well as in Religious matters . Prov. 2. 9. wisdom teacheth every good path . Psal. 119. 11. I have hid thy word , that I might not sin . Whatever one doth without a rule from the word , is not of faith . Hence the word descends to the most petty occasions of our lives , it teacheth men how to look , Psal. 131. 1. how to speak , Mat. 12. 36. it descends to the plaiting of the hair , 1 Pet. 3. 5. moving of the feet , Isa. 3. 16. and what is of Christian liberty hath its freedome from the word : a man must give an account at the last day of every stirring of heart , thoughts , motives , and secret words ; and if so , then it must be according to the rule of the word : and hence the word only hath absolute power to bind Masters , Servants , and Princes how they govern , and people how they subject ; and this the Lord hath done to make men take counsell from him , and walk in fear before him , and approve themselves to him , especially Townsmen in their places not to consult without God. 2. All good Laws and Orders inacted in any place by men , are either expresly mentioned in the word , or are to be collected and deducted from the word , as being able to give sufficient direction herein . For all the authority of the highest power on earth in ●●rri●ing of Laws , is in this alone , viz. to make prudent ●llection and speciall application of the generall rules , recorded in Scripture , to such speciall and peculiar circumstances which may promote the publick weal and good of persons , places , proceedings . Prov. 8. 85. By me Princes decree justice . Ioshua 1. 7 , 8. Do what Moses commanded , turn not on either hand . Object . But I cannot see my way from hence alwayes . Meditate therefore on it much , and then thy way shall prosper , &c. Many things Ioshua did , not particularly set down by Moses , but may be collected from it . Deut. 1. 17 , 18 , 19 , 20. The king is to have it , that he may prolong his dayes in the midst of Israel , in his Kingdome . What made Rehoboam to turn from these wayes ? he thought he could not stablish his Kingdome without it ; that was therefore the ruine of him and his Kingdome . 1. This appears , because the word is sufficient to direct , as hath been shewn ; and hence all directions and rules are to be taken from hence . 2. Because either men have rules to walk by , or their own wills and apprehensions are to be rules ; but not so , because mens wills are not only corrupt , but it 's a peculiar prerogative to God to be obeyed , because of his will. The reason or wisdome which makes a rule , binds ; which if it be right , is part of the law writ in the heart , which is most plainly seen and fully opened in the word , whence direction is to to be had . 3. Humane lawes or orders thus , either set down in the word , or deducted from the word , and applied by those that be in place in Townes ; though they do not binde conscience firstly , as humane , or by human● power , ( i. e. as published and imposed by man ; ) 〈…〉 do binde secondarily , i. e. by vertue of the Law of God , wherein they are contained , or from whence they are derived and deducted , and according to which 〈…〉 opposed ; they are like subpoenas in the King● name , or writ of arrest , which by vertue of higher power challenge obedience ; And thus to break these , is to 〈◊〉 against God , and makes the conscience liable to punishment from God : And the reason is . 1. Because men sin hereby against the Lord , and his holy righteous law , because Gods law is contained in these ; and what is deducted from the word , is Gods word . 1 Sam. 8 7. They have not rejected thee , but me . 2. Because they sin against the power of the Magistrate hereby , and against men in place , and so against more means ; Rom. 13. 2. He that resisteth the power , resisteth the Ordinance of God , i. e. when they command thee according to God , which the Lord takes very ill ; & the meaner the power is ( as in Towns ) the more terrible will the Lord be , when he comes to visit for it ; hence they receive to themselves damnation , both by God and men . 'T is true , if they be not thus according to the word , but rather against the generall rules of it : though men in Towns and places are not to be obeyed , yet subjection is their due even then ; i. e. not to refuse obedience with contempt of their persons , places , power , or scandal to their proceedings , or profession of the Gospell . Revile not the Lords high Priest ; speak evill of no man ; but rather come in private , and confer with them ; and hear what may be said , and be willing to give and take reason . 4. Humane lawes and orders may be known to be according to the word , when they command or forbid such things , as really advance or tend to promote the publick good . This I adde to answer that great question in many scrupulous minds . I cannot see ( so ignorant ) when an order is collected from the generall rules of the word ; n●w this conclusion answers that doubt : For look as the main work of men in place , is to promote publick good ; ( and hence publick spirited men are to be chosen for i● ) so the principall rule is that which God and his Word gives them to walk by : whatever really doth tend to the advancement of that ; Publish that , record that , and execute that , Rom. 13. 4. He is Gods M●nister to thee for good : i. e. for the publick good . He is for mens private good , but 't is in reference to publick good ; that as private persons are to attend their work , so publick persons publick g●od . Hence , 1. If a law be made for publick hurt , th●t law is not of God. 2. Hence , if the law be made only for the private good of themselves , or any particular person , and hurts the publick , that 's not according to God. Admirable was Ioshuas spirit herein , Iosh. 19. 49 , 50. 3. If laws be only in appearance and pretence for publick good , and not really , they bind not ; none must do evill , much lesse make a law of it , for publick good . Nothing more usuall than to make civill lawes and orders , crossing Gods law , and to pretend publick good ; which ever prove the publick pests and plagues , and cankers of that place , as Ieroboams command for Religion . Some things are forbidden plainly , they make not for publick good , but hurt , the statues of Omri . Other things are indifferent in their nature , as swine to go abroad , or to be shut up ; but inconvenient in their use , and hurtfull and scandalous , and that really to the generall . They are not for publick good , whatever is pretended . Something 's are plainly commanded , they are for the publick good circumstantiated ; some things are indifferent in their nature , but convenient and comfortable in their use , those are indeed according to God. And such things may be discerned , they are so obvious and sensible , of such necessity and such profit , when duly considered by persons not blinded with their private interests . 4. Hence things indifferent , which may as well be left undone as done , and so publick good no way advanced , are not of God that any should restrain them : For the liberty which Christ hath purchased by his blood , and which Gods law gives ; no law of man can abolish , or take away . It 's the cry of the claw-backs of Princes , that they have power in things indifferent , i. e. such things which make as much for publick good , not to use , as use ; the truth is , he hath least power here ; because they are idle and Idol-lawes , no hurt , nor is there good in them : And hence , some of the most rigid Schoolmen maintain such lawes bind not conscience ; we are not to seek our private only ; now all human lawes are helps to seek publick . 5. That lawes made for and according to God for publick good , if they do not destroy some mens particular ; only for some time pinch and presse hard upon his particular good ; or their particular good , men are bound in conscience here to submit . True , 1. If it were possible , all lawes for publick good , should hurt no particular man , and Townsmen , if they can ; should help those that are hurt ; yet because no lawes , but usually they will presse on some mans particular ; the heaviest end of a staffe that is to be born , must fall on some mans shoulder , and such lawes must be made . Hence a man is to bear and submit cheerfully , i. e. from the rule of love , which will abate of particular for the generall good ; love that more than mine own . 2. The law of justice , a man is to do as he would be done by ; there is no man , but if his good was advanced by the generall , but would be conteut that some particular should be pinched . 3. The law of nature : The stomack is content to be sick , and body weak , to heal the whole body . Hence Christians should not think that Tow●smen are carelesse , unjust , and aimed at their hurt , when it is thus , 1 King. 12. 4. 6. A meer Penal law when 't is broke ; the forfeiture is sufficient for the satisfaction of the offence , or trespasse ; but not in a mixt Law. First , A Penall law is about things of small moment , Secondly , 'T is not made by way of command , but with an aut , a disjunctive copula ; and is indeed rather a proviso than a law . Thirdly , It is in the mind of the law , make satisfactory if the penalty be payed , though the law be not performed , because the publick good in the mind of the Law-maker is known to be set forward that way as by obedience to the law . In these cases penalty is enough ; but if the law be mixt , i. e. there is a command it shall de done ; and Law-giver is sad , though penalty being paid , as being about a matter of weight ; it may be the livelyhood and comfort of men , as keeping hogs out of corn , and peace in a Town , that there be no complaining ; here the penalty will not satisfie , because this is no penall law , but a law indeed deducted from rules of the word of God ; as it is in theft , he that steals , shall pay fourfold ; or that brawles , shall be duckt in the water : Suppose one should say , I will suffer my servant to steal or revile ; I hope 't is no offence if he suffer the penalty . Yes , but it is , beeause it is not a meer penall law ; the thing is of weight , peace between neighbours , so peace in a Town . It 's a flat charge not to break it , and thou knowst such is the honesty and justice of a Magistrate , that he will say , I would rather you would never do thus , than offer those to do . Hence in Gods law Christ must suffer , and do also , because Gods law is not meerly penal ; but doing the thing , gives more content than the punishment . 3. When servants cast off all subjection to their Governours . Families being the members and foundations of Towns , and so of Common-wealths . When they are not obedient ; but answer again ; if they be let alone , then idle ; if rebuked and curb'd , then stubborn and proud , and worse for chiding , and find fault with their wages , and victuals , and lodging ; weary , and vex out the heart of Master and Mistresse , and make them weary of their lives , and their God also almost sometimes ; and that by such professing Religion , and all that they might be from under the yoke . And here I cannot but set a mark upon servants broke loose from their Masters , and got out of their time , that are under no Family nor Church-government ; nor desiring of it , or preparing for it ; but their reigns are on their necks . I confesse , if under heathen Masters , then desire liberty rather ; but when men will live as they list , without any over them , and unfit to rule themselves ; I much doubt , whether this be according to God. 1. Hence they come to live idly , and work when they list . 2. Hence men of publick use , can have little use but when they please of them . 3. When they be with them , they have no power to correct or examine , and call them to account , in regard of spirituall matters . 4. Hence they lye in wait to oppresse men that must have help from them , and so will do what they list . 5 , Hence they break out to drunkenness , whoring , and loose company . 6. Hence they make other servants unruly , and to desire liberty . Now examine and try these things : Is the Kingdome of Christ come into us ? that though there be a law in our members warring , yet there is a law of the mind warring against it , and delighting in the will of Christ , and setting him up as chief . Are we under the Kingdome of Christ in his Church and Common-wealth ; so as the soul is willing in the day of the Lords power , though there be , and have been some pangs of resistance against persons and against Ordinances ; so as 't is thy liberty to be subject to Christ in his Ordinances , in his servants ; and 't is thy bondage to be otherwise , and thou longest for that day , that the Lord would subdne all those boistrous lusts , and pride , and passions ; and bruise sin , Satan and self under their feet ? Then I say , as the Lord , Isa. 33. 20 , 21 , 2● . Look upon Zion , the City of your solemnity , &c. See Rom. 8. 7 , 1. But if the heart grows loose and licentious , and breaks the Lords bonds and yokes , and will be led by your own fleshly ends and lusts , and so go on quietly : Be you assured , this truth shall have a time to take hold of such spirits ; and know it assuredly , 't is not to be in Christs Family or Kingdome ; 't is not scrambling for promises , catching at Gods grace , talking of assurance of Gods love , which will shelter you from the wrath of the King of Kings , and Lord of Lords ; to whom God hath sworn , That every knee shall bow . 'T is service and subjection which the Lord aims at , and which the Lord looks for . I know 't is Gods grace which only can save ; but it will never save when it is turned into licentiousnesse . Do not say , There is no danger of it , here where we have such means , and such liberties are . Answ. 1. Never such danger of being licentious , as in places of liberty ; when no bit nor bridle of externall tyranny to curb in . 2. Look on the Kingdom of Iudah here , which in one year all fell . 3. Why doth the Lord exercise us with wants and straits ? 't is to humble us , and abate our unrulinesse . And 't is the Lords quarrel with his best people to this day ; desperate rebellious hearts , that close not with his Government . Do not say , we know not how bondage should come here , though we should cast off the Lords Government . Answ. 1. The Lord can let loose the natives against us . Ahab kills 1000000 of Benhadads men , but afterwards within seven yeares he returns again . 2. The Lord can raise up brambles , and Abimelechs to be the King of the trees , when the Olives and the Vines are loth to forsake their places , and to lose their fatnesse and sweetnesse . 3. The Lord can turn the hearts of those in power against people , and let Satan sowe suspicions , and sowe seditions and clashings . 4. The Lord can leave us into one anothers hands to oppresse , to take away the nether milstones . 5. If none of these , Satan , nay Christ himself will come out with garments dipt in blood . 3. Do not say , 'T is not so , there is sweet subjection , i. e. 't is so , and blessed be God for it , yet beware , I speak to prevent . But yet 1. Some seem to do so , and yet are not so , 2 Cor. 10. 4 , 5. Mighty to pull down every high thought , who attains this , who can be thus ? yet there are means mighty for this end , not that all be abolished , but all are abolishing . 2. Others otherwise , openly how zealous for an opinion , when it should be death to differ , & things in your own heart lying miserably waste , and some wretched lust the root of all , for which Gods Saints mourn in secret . Let such know , that will not be ruled by Christ , or his servants or ordinances , but will have them to rule them , and ●ot to be ruled by them . The Lords chains are near , and therefore now take your time and come in submit to the Lord , and do as these here did , acknowledge the Lord to be righteous , and turn unto the Lord. Vse 6. Of thankfulnesse , for our present liberties and freedome from the bondage of men , bondage of conscience , bondage of Satan and sin : need there is of laying this use seriously to heart , considering two things principally . 1. The general complaints of the Countrey , as they of Iericho , 2 Kings 2. 10. The waters are bad , and the ground barren , and these are engraven in Marble , all other our liberties are written on the water . 2. The disgrace and reproach cast upon Gods people and wayes of God , and that unjustly , which I am afraid to mention ; whence there grows a contempt of them , and the rivers of Damascus now are better than Iordan . Oh beloved , if it be an heavy hand of God to be under bondage , then look on it as a speciall grace of God to free us from bondage . Deut. 32. 11 , 12. The Lord alone did lead them , &c. and Moses , chap. 33. 29. when he had blessed them , Happy art thou Oh Israel , a People saved by the Lord. And the greater cause we have to do this , a People that have abused all liberties . Is. 9. 8 , 9 , 10. He laments it , but yet is thankfull for it to Gods grace : no man that can say but he may be as holy as he will , and none to curb or snib . 1 : Means , Consider what all the liberties Gods people enjoy have cost , Gal. 5. Christ hath made you free , i. e. by his blood . Liberty of Conscience from the bondage , not of Jewish , but of Antichristian Ceremonies , and Government , and Pressures : Liberty of will from any sin ; 't is by Christs blood and cost , that ( as I am perswaded ) our liberties have cost Saints their blood . The tears , prayers and blood of men are much ; but of Christ much more , and are they not worth thanks that are of this price ? The great reason why unthankfulnesse comes in , is ; because they cost so much , as losse of estate , of wife , or of childe by sea ; dost thou repent now ? Christ doth not repent that his blood hath been paid for them ; and if they be of so little value , as there 't is said , He repented that he made man , so may he that ever he gave them such glorious liberties . 2. Consider oft of the sad condition of them that be in bondage . Men in bondage prize liberty , and think them happy that enjoy it ; but men out of it do not . How sad is the consideration of them that be in bonds , it will make thy heart sympathize with them , and blesse God for your deliverance . Hence saith Christ , Luke 22. 20. When you see Jerusalem compast with enemies , &c. flie to the mountains , and wo to them that give suck . Consider them that are taken with the Turks ; if you were in their condition you would say so ; to bring forth little ones to the murderer or idolater , Isa. 42. 22. and 26. Mens hearts failing for fear , this you should see some-where . A mote or a thorn is a little thing , but no man would have it alwayes vexing for all the estate he hath , if he hath any eye or tendernesse in it ; so those small matters for which the Saints have suffered , and for which God is provoked , and under which some have roared , and others have been loaded one after another ; 't is worth a world ; oh , blesse God for it : but consider those that be under the dominion of sin and Satan , so strong and miserable ; sin so dear , that there is not so much as a sigh under that ; be thankfull for that . 3. Labour to maintain in the heart a holy fear of abusing liberties , every one in his place ; for what makes them despised , but principally the abuse of them ; in such a Congregation there was such contention , such affront to the Elders , there is that degenerating of spirit , and back sliding from God , that men grow worse under means than ever , I and so must be if men grow not better . Deut. 6. 10 , 12. The Lord exhorts them , that when they be at liberty , they would not then forget the Lord , but then fear . 'T is Luthers note on the place : When in trouble , you rejoyce ; but when in peace , you fear . I 'le only name the sins of liberty . 1. Take heed of a Prayerlesse spirit , and that that lamp go not out . Men under some pressures cry , and 't is long before they do cry under them , and under their sin ; but then at last they do , and when the Lord gives liberty , though they have the guilt of the same sins , and more sins lie on them , yet then like Marriners , when the storms are over , fall asleep . It s strange that Israel under Pharaoh cried , and under Gods afflicting hand in denying them water murmured . True thankfulnesse will help to prize what liberty affords . 2. An unloving spirit to the Saints . It 's that I have oft said ; souldiers when they are set against a common enemy are all one , but when at liberty , then they fling javelins at one anothers heads , differ in opinion , and in heart and affection , & 't is not death so to do . Take heed of a rigid , censorious , unloving spirit . 3. Extreme ignorance how to use our liberties ; and hence running to extremes . As we say of Christ , There is good enough in him , but men know not how to fetch and improve it : so there is great advantage in liberties ; but men misse of it through their ignorance and abuse . Hence many times more hurt done by an Admonition than by the sin , when administred in passion , and without compassion . Hence under pretence of liberty , extream licentiousnesse . 4. Imperiousnesse of spirit , arising from a frothy emptinesse , and an overweening opinion , and conceitednesse of their own abilities and wisdom above others : and hence will not be led , ( being at liberty ) by the Counsell and Advice of others . It 's naturall for man to affect sovereignty , and when the time comes of liberty , then it hath a vent : Who made thee a Lord and Iudge over us ? though in bondage , much more in liberty ; they think Wills Commonwealth is in their heads chiefly , and hence will not be ruled by Gods ordinances ; and hence if once taken with an opinion , hardly ever removed , &c. 5. Resting with liberties and in liberties . We were never in bondage , John 8. 33. yet servants to sin . We be Abrahams seed , better than all the world ; yet under all the power of sin and Satan , and must not be told of their wayes , but hate them that censure them for their sins . Men in bondage are like sick men , that will cry if they were in another bed , oh then they should be well ; but they must first be cured of their disease . 4. Make use of liberties . He that hath them , but sees not so much glory in them , or gets not much good from them ; he will be no more thankfull than one that hath large grounds may walk at liberty , but the trees for want of manuring bear no fruit , nor ground corn through sloth ; such a man will starve there . Look as they , Deut. 15. 5 , 10 , 11. they were to bring the first fruits , and present them before the Lord , and rejoyce in all : so should you if ever you be thankfull for them , bring the first fruits to the Lord , and think there is more behind , and more in heaven . Object . But our outward streights are many , and temptations sad . Answ. If Christ himself should come on earth , what would you have with him ? would you have him come and set up an earthly Paradise ? would you have better entertainme●t than he , who had not that which Foxes and Birds had ? or would you have him come from his Crosse , and then you will make him King ? if you despise his ordinances and liberties because of wants , you would despise himself if he were present . But you will reply and say , What if we can have both ? If that can be , and Christ cals to take both , refuse not his love . But it may be an heavy indictment against some at the last day , in that they forsake Christ , because he is poor and naked ; for they are therefore called to cloath him : and this will be your Peace , and you will be no losers your selves another day . 2. Suppose he doth keep us low ; yet Psal. 145. 13 , 14. His dominion is alway , and raiseth up all that are bowed down . Oh be humbled ; he is said , Deut. 32. 13. to make the people suck honey out of the rock , and oyl out of the flint , sweetnesse and mercy out of the hardest condition . 3. They that are not recompenced for their enjoyment of liberties , by the spirituall refreshings which the Lord gives , shewing them more of their own hearts ; the Lord proclaims liberty to them to depart . I am perswaded the whole Countrey would flouruish the more . 4. Lament rather your own vilenesse , who in the midst of all mercy , know not how to use , but abuse our liberties : and hence the Lord forsakes us , as Ezza 9. 8 , 10 , 11. What grace hath been shewed us ? what shall we say , that after this , & c ? Wouldest thou not be angry with us till thou hast consumed us ? Psal. 81. 13 , 16. Oh that my People had heard my voice , I would have subdued their enemies . God would not be wanting unto us , if we were not to him . Take therefore that example to imitate , in Acts 9. 31 , Having rest , they were edified : if we be not so , truly , as none have the like liberties ; so no bondage so sad , no where such poverty , no where such anguish of conscience , no where such spirit and power of sin , no where such sad anger ; if in practice we be unthankfull , or can mouth and speak against long Sermons , and against the Countrey and Christians , or in hearts undervalue them ; and when you see Indians rise , Brambles , Abimelechs and Shebnas raised , &c. then know this is for abuse of liberty . Vse 7. Of exhortation , to come under Christs Government , and be in his service ; lest ye come to know the difference between it and some other by experience . Mot. 1. You must be either under Christs yoke , or Satans and sins , and so all other miseries : and therefore as Ioshua said , so say I to you ; Choose you whom you will serve . Mot. 2. Consider the difference between the service of the Lord and Shishak . 1. The government of others , tyrannicall proud men , or sin or Satan , or outward miseries ; 't is full of rigour , force and cruelty . Ezek. 34. 4. With force and cruelty have ye ruled them . But Christs Government is there shewen to be in mercy , and full of mercy ; though sometimes lost , he will fetch thee in again ; though sick and weak , he will heal thee again . vers . 16. Deut. 4. 6. 'T is for thy good the Lord hath no need of thy service , &c. True it is , the Lord may shew his people hard things , and give them sid miseries ; but these wounds do not kill them , only make way for healing the distempers of their hearts , that are in his poor weak ones ; and his end is to bring them to himself . 2. Their government is in it self hard and bitter . To serve a lust now , 't is a torment , sometimes to conscience , if that be awake ; if not , 't is a curse of curses : much reluctancy against it ; much chiding after it , and God hides himself ; dreadfull fears , and heart it self unquiet , but Christs yoke is easie and his burden light ; his assistance , and pre●ence , and love , and peace makes it so , and that daily , and at death especially . 3. There is little recompence for their service ; the best that Saul can give , are Olive-fields and Vine-yards ; but anguish of conscience after the work is done : But the Lord gives a Kingdome ; and not a word or thought , but there is a Book of remembrance writ ; not a cup of cold water , or rag to any of Christs naked servants , but it will be recompenced . You have followed me , you shall sit on thrones . Mot. 3. Consider how fain the Lord would have you under his Government ; for many will say , I have refused so oft ; and what shall I now do ? the Lord will cast me by . True , he may do so , and you may be glad if the Lord will honour you in doing his work . Yet , Prov. 2. 23. Return you scorners at my reproof , and I 'le power out my Spirit upon you . Ier. 36. 3 , 7. Read ( sayes God ) the words of the Roll to them : It may be they will hear , and present their supplications before the Lord , and turn every man from his evill way , that I may forgive their iniquity and their sin . Read the place if you can without tears . You that have departed from God and Christ , and provoked Gods wrath , when there is but little hope left it may be ; Oh , yet read the Roll. Mot. 4. Once Christs , and under his Government , you shall never be cast off ; As sin hath reigned unto death , so shal grace reign unto eternall life , Rom. 5. 21. He will bestow on you the sure mercies of David , by an everlasting Covenant , Isa. 55. 5. Quest. But wherein should I submit to the Lord ? Answ. None have power to rule conscience but Christ , give him therefore this glory ; that wherein he bindes conscience ; conscience not out of fear , but love may indeed submit . I have instanced the particulars formerly , yet more distinctly . There be two great commands or charges of Christ , that lye upon all mens consciences to whom the Gospell comes , and therein lyes our service of him generally : Which two I name , because there we think we are free , or do not know our liberty . First , The command of Christ is , that every one to whom the Gospell comes , and is preached , do believe , i. e. receive Christ Jesus in all his fulnesse in the Gospel . Iohn 1. 12. For that is to believe ; in which command lies Gods offer . 1 Iohn 5. 23. This is his commandment , that ye believe , John 6. 25 , 37 , 38. This is the work of God , that ye believe . Now here men think they are free . 1. They say they are unworthy ; and hence they say , Depart from me , Lord , I am a sinfull man ; as if Gods grace was built on mans worthinesse . 2. Because unhumbled , whereas Gods grace calls in men unhumbled . Rev. 8. 17 , 18. For Gods call and offer is generall though none but the humble will hearken to it . But there are none , but it may be said to them ; If they can believe , let them . 3. Because Christ is not theirs , & are they bound to believe he is ? Whereas the first act of faith , is not to believe Christ is mine , then men were bound to believe a lie . But to receive Christ as a woman her husband , that he may be mine by saith ; and so a man may know and say , he is mine . The Gospell doth no where say to any man , Christ is thine ; but if thou receive him , he is thine , and consequently the Spirit speaks so also . 4. Because they cannot believe , unlesse they should presume ; as if the Gospell bound the conscience of none to believe , but them that were able to believe it , and receive Christ in it : yet 't is otherwise : for it binds all to receive Christ Jesus ; to go up and possesse him , to feed , eat 〈◊〉 , and live for ever . And I will leave this one 〈◊〉 argument ; If men are liable to eternall con●●●mation at the great and last day , and to bear the 〈◊〉 wrath of God and Christ also , for disobeying the Gospell , for refusing Christ and the offer of his grace therein : Then those mens consciences are bound to obey the Gospell ; i. e. to believe and receive Christ now in this life . — But all that have the Gospell preached to them , are liable to eternall condemnation , for disobedience to it . Iohn 3. 18 , 19. Psal. 2. 12. Kisse the Son , lest he be ang●y . So. 2 Thes. 2. 8 , 9. He comes to render vengeance on them that obey not the Gospell . Rom. ● . 10. The Lord shall judge the secrets of all hearts by my Gospell . That is , where ever the Gospell comes ; for they that have no law , having no law shall not by judged by it : But men that have had the Gospell , shall be judged by it , and therefore are bound to obedience thereunto . The serious consideration of which one truth , is enough to draw all 〈…〉 from the power of unbelief ; especially they that say ▪ I cannot , or ought not believe . For the reason why me● do not come , is , 1. They think the Gospell concerns not them ; what doth the Lord say to me , come so vile , and sinfull ? yes , that he doth ; if there was no such law , there could be no transgression or condemnation . 2. They think they shall presume . No , if conscience be bound to it , 't is no prefumption , to keep a Sabbath aright , or to receive Christ as God offers him : Oh , this quiets conscience . 3. The Lord layes his chain on the most tender place of conscience , as it will answer it at the great day , or will have any peace ; take heed you refuse not so great salvation . 4. 'T is a chain , not of bondage , but of liberty , and mercy , and love : Come and receive , not a Kingdome ; but Christ , Peace , pardon , and grace freely ; which may draw the heart , as it will at the great and last day . Come ye blessed , take a Kingdome ; take a Christ prepared for you from before the foundation of the world . Oh that this might sound in your eares : This is the first and chiefest ; without this , all your obedience is hypocrisie , and abominable ; but this will please , and then all poor obedience shall please . Secondly , Love unto the whole will of Christ ; especially to that part of it , to love those that be the members of Christ. Some Christians they believe , and feeling a heart so crosse to Christ , and the will of God ; think they are from under the government of God and Christ , & so from under the grace of Christ , ( and the argument is strong , if true ; ) but why not under his government ? because they find daily a spirit so crosse to the will of Christ ; and hence under continuall fears of condemnation . Oh but consider , hast thou no love to the will of Christ and law of God ? ( for if any believe , this is found in him ) if so , then under Christs Government . Rom. 8. 2. The Law of the spirit of life hath made me free . What is that Law ? See Chap. 7. 23 , 24. Spirit of delight in the Law in the inner man , and mourning for contrary captivity . Know therefore , though you cannot do all ; yet love the whole will of God , and mourn where you do not ; and then say . Now no condemnation . Do not say , 'T is impossible , Oh , here is mens wo , and tryall of subjection to Christs will ! How do you love it , love his Sabbaths and Ordinances , because of his love to you ? How do's this constrain you ? In particular ; Love the people of God , that is , his speciall commandment , 1 Iohn 3. 23. Iohn 13. 34. But now the want hereof , or the contrary hereto : As when a man shall become , 1. A Distaster . 2. A Contemner . 3. A Censurer , and whisperer . 4. A Sooffer . 5. If met on a Bridge , an opposer of the Truths or servants of God. This is that which kindles wrath , and wherein the inward venome of hypocrisie appears . There 's many duties neglected , and not that spirit of prayer , and holy conferences amongst Christians ; yet do you keep love to them ; that what you cannot do your selves , yet you love others that can do it , and account it your blessednesse to be like them , and daily mourn under your neglects ; that in every thing , the Gospel is not adorned by you : & on the other side , although you have many duties , Sabbaths , and good acts ; yet if not love , all is vile . I fear 't is not mens joy , sweetnesse , delight to hear the least good word that falls from a good mans lips , but rather the truths and things of God despised ; if so , then look for wo. And for 〈…〉 Christ , their lives not desired , their deaths not lamented , but you know how to contend , and are carelesse though the Gospell and God be slandered ; you 〈◊〉 of the Lords yoke . It was one mans speech , that the great sin of this Countrey will be hatred of the Saints , a scornful contempt of them ; It will come by degrees , first distaste , and then censure and contemne . O● , but if herein you submit , herein Christ is honoured , and Gospell glorified in love and amiablenesse : Not in a rigorous austerity of spirit , and diabolicall censoriousnesse ; but in word and deed , countenance and gesture , comforting and encouraging one another . When David would know what to do ; Truly saith he , my goodnesse extends not to thee ; but to the Saints , in whom is all my delight ; Oh therefore submit here ; this conscience calls for , and Christ must have . To conclude with a word for help here . Means 1. Look to Gods Ordinances , not as they be in themselves ; but as appointed of God , to communicate an almighty power of spirit to them that wait on the Lord in them . An almighty power must overcome , and go on Conquering , and to Conquer . How shall we have this by Gods Ordinances ? Some more principall , as Word and Sacraments ; some lesse , How shall we partake of this power in them ? Look not on them in themselves , but as appointed and sanctified , and so as glorious . And there pray and wait , and look for the power ; nay , believe you shall receive this power . As the 〈◊〉 of Iordan to Na●man ; How did they cleanse ? Whe● 〈◊〉 lookt upon them without the command and 〈◊〉 , he despised the● , and so found not the benefit of them , but afterwards hee found the benefit of them , when he washed seven times in attendance to the appointment of God. Brethren , it is but go and wash here . 1 Cor. 10. 5. Means 2. Know your disobedience , the breadth of it : Some things Christians see , and pray against them , and then all is well ; but see the breadth of evill in your disobedience . There is something that doth oppose God in every lawfull thing , in whole or in part , ( for flesh is in it ) or else you are blinded if you see it not . Oh therefore feel the breadth of evill in it ; that being sensible of , and humbled under , and striving against your continuall disobedience ; every thought may be brought into subjection and obedience to Christ. OF INEFFECTVALL HEARING . JOHN . 5. 37. Ye have neither heard his voice at any time , nor seen his shape . FRom the 31. Vers. to the end of this Chapter , Our Saviour proves that he was the Messiah to come , from four testimonies . 1. From the testimony of Iohn ; the first , yet the least , yet very strong and full , vers . 32 , 33. 2. From the testimony of his works , greater than that of Iohn , vers . 36. 3. From the testimony of the Father , by his voice from heaven , vers . 37. 4. From the voice of the Scriptures , the highest of all , and surer than a voice from heaven , ( 2 Pet. 1. 19. ) vers . 39 , 46. Now these words are annexed to the third testimony , which I told you is the voyce of God from heaven , set down , Mat. 3. 17. For this Testimony of the Father ●s not the inward testimony of the Spirit only ; Because Christ speaks of publick , and evident testimonies in this place ; no● is it meant of the testimony of the Father in the Scripture ; for that is a distinct testimony : and ●●ough the Father doth testifie of Christ in the Scriptures ; yet 't is not as his testimony , no more than the testimony of Iohn , and of his works , whereby the Father did testifie also : Nor is it probable that our Saviour would at this time , omit that famous testimony of the Father at his Baptism ; which if it be not here , is no where in this Chapter . Beside , how is this testimony the Fathers more than the Spirits ; but then , being called his Son , he did evidently declare himself to be the Father that spake . Lastly , the Spirits testimony is spoken of , as the testimony of Moses and the Prophets , Vers. 46 , 47. For had ye believed Moses , ye would have believed me , for he w●ote of me , vers . 47. For if ye beleeve not his writings how , shall ye believe my words . Now our Saviour in these words answers an Objection which the Jewes ( ever conceited of their own knowledge ) might make . We know the Father as well as you ; and yet we know no such testimony that he gives . Christ answers , You do not know him ; for the certain knowledge of a thing , is either by seeing or hearing ; now you never saw him nor heard him ; you have therefore no acquaintance with him . So that the words contain 1. Christs fearfull accusation of the Jews to be ignorant of God , 2. The aggravation and extent of it , at no time , i. e. not only at Baptism , but at no other time , in any Ministery , or in any Scripture , &c. Quest. 1. What is it not to see his shape nor hear his voice ? Answ. Some think they are metaphorical speeches , to expresse their ignorance of God ; Now though this be the scope , and the general truth , yet I conceive , the Lord speaking particularly , and knowing what he spake , intends something particularly : and it is a rule , never to flie to metaphors , where there can be a plain sense given . There is therefore two degrees of true knowledge of God in this life , or 't is attained unto by a double means . 1. By hearing of him , for hence our faith comes by the Word . 2. By hearing thus from him , the mind also comes to have a true Idea of God , as he reveals himself in the Word and Means by the Spirit , Iob 42. 5. I have heard of thee by the hearing of the ear , but now mine eye seeth thee ; and this is the shape here spoken of , not bodily and carnall . Now Christ doth professe that they did want both . Carnal and unregenerate hearts , neither hear Gods voyce , nor have a right Idea of God in their minds , but become vain in their minds , though they have means of knowing , and their foolish hearts are darkned ; the wiser they be , the more foolish they grow . 2. At no time , i. e. neither at baptism , nor else in any mans Ministery , nor in any of the Scriptures which you read , and where the Lord speaks . 3. But did they not hear the voice of God at Christs baptism , and at the Mount when Christ preach't , when the Scriptures were opened every Lords day , and at other times amongst them ? Answ. No , they never heard it . It 's a strange thing , that such men that read , heard , preach'd , remembred the Scriptures , and could tell you mysteries in titles , never heard the voice of God ; and yet it is most true . Observat. That many men may a long time together know and hear the Word of God written and spoken , yet never hear the Lord speaking that Word , no not so much as one word , tittle or syllable ; no not so much at once , at any time . This was the estate of the Jews , and this is the estate of all unregenerate men . Hence Christ , Luke 19. 41. laments and weeps over Ierusalem , saying , Oh that thou hadst known in this thy day , &c. 1. Quest. How did the Iewes hear , and yet not hear God speaking ? Answ. There is a twofold word , or rather a double declaration of the same word . 1. There is Gods externall or outward word , containing letters and syllables , and this is his externall voice . 2. There is God internal word and voice , which secretly speaks to the heart , even by the externall word , when that only speaks to the ear . The first the Jewes did hear , at Christs Baptism , in Christs Ministery , and in reading the Scriptures , and when they did hear it , it was Gods word they heard , full of glory , and so they heard the word spoken , but only man speaking it : the other comes to few , who hear not only the word spoken , but God speaking the word , Rom. 10. 18 , 19. Israel did hear , but Israel did not know . Christ speaks in parables ; Hence in seeing they did not see , Luke 8. 10. And this is one way , how 't is true that Christ sayes , They never heard his voice . As 't is with a painted Sun on the wall , you see the Sun and Stars , but there is a difference between seeing this and the Sun and Starres themselves , wherein is an admirable glory : go to a painted Sun , it gives you no heat , nor cherisheth you not ; so it is here , &c. 2. This inward word is double . 1. Ineffectuall , ( though inward . ) 2. Effectual . 1. Ineffectuall , is that which hath some inward operation upon the heart , but it attains not Gods end to bring a man into a state of life ; and thus , Heb. 6. 2 , 5. Many tasted of the good word of God , yet fell away . And such a heart is compared to a field which a man plowes and sowes , and rain falls on it , and yet the end is not attained , it brings forth thistles ; and this many Jewes did hear , and hence had some kind of faith in Christ. 2. Effectual , is that which hath such an inward efficacy upon mens hearts , as that God attains his end thereby , Isa. 55. 11. and brings men to a state of life , of which Christ speaks , Iohn 6. 45. and this voice none but the Elect hear ; and of this Christ speaks here , as appears , v. 38. Him whom he sent , ye beleeve not . Hence it is you have heard God at no time . Hence he speaks of such a hearing & knowing , such a hearing outwardly , as is accompanied with such a hearing inwardly , Ioh. 14. 17. so that many men may hear the word spoken outwardly , but never inwardly : they may hear it inwardly , but never effectually , translating them from state to state , from death to life , from life to life and glory . No sense of the Majesty of God speaking , nor effectuall hearing of the word spoken . When the Sun is down the Moon may arise , but yet a man is cold and dark ; but when the Sun ariseth , oh it warms , nourisheth and cherisheth , &c. nothing is hid from it ; so it is here , when the Lord speaks inwardly and effectually to the heart . Reas. 1. From that great distance and infinite separation of mens souls from God , that though God cals , yet they can't hear no more than men a 1000 mile off . Eph. 2. 1. men are dead in sin . Now what is spirituall death , but separation of the soul from God , and God from it . A dead man cannot hear one word at no one time , he was not dead if he could . Mens minds are far from God , and hearts also , that they are neither stricken with the sight of his glory , nor sense and savour of his goodnesse , but must be vain , and have worldly hearts in the Church , nay adulterous eyes , or if they listen , God is gone from them , and from his Word also , Hos. 5. 6. Reas. 2. From the mighty and wonderfull strange power of Satan , which blinds their eyes they cannot see nor hear , 2 Corinthians 4. 4. never such clear light , never such an effectuall Word , as that of the Apostles , yet it was hid ; why ? The God of this world blinded them , either he will keep such a noise and lumber in their heads , that they cannot hear God speaking for the noise , or else turn himself into an Angel of light , and speak , and by their light will blind them , that the light in them shall be darknesse . Rom. 1. 22. When men with naturall light began to be most wise , then they became the greatest fools : so 't is with other knowledge of Scripture , and things they hear . Happy were it for many a man if he had never heard nor seen ; for that which he hath heard and seen keeps him from hearing . Tyre and Sidon would hear sooner than Capernaum that heard most . Reas. 3. From the righteous judgement of God , in leaving men to be blinded and made deaf , from and by the means whereby they should hear and know ; that as it is with the Saints , all evill things are for their good , so all good things are for their hurt , Isa. 6 : 10. the meriting cause is unbelief and sin , but the deep and hidden rise of all is Gods eternal dereliction of them , God never intended love , speciall love to them ; hence he never speaks one word to them ; 2 Cor. 4. 3. Iohn 6. 65. Many were offended at his words and forsook him . Now to take off this offence , I said , None can come to me , except it be given him of the Father , what is that ? see v. 45. and 37. Vse 1. Hence see the reason , why the Word is so wonderfully ineffectual to the souls of many men , that it never stirs them , that it 's a strange thing to them ; it 's , Heb. 12. 19. like the law , a voice of words , a sound of words , so they hear men speak , but understand no more than if they spake in a strange language , or if they do , it concerns not them ; or if it stirs , 't is but as the blowing of the wind upon a rock , which blusters for a time ; but when the wind is down they are still . Truly they hear the word spoken , but they do not hear God speaking . They heard Latimer speak , but not God speaking , they hear a sound , which every one sayes , and they think is the word● but they hear not God speaking it . One would wonder that those Jews that heard Iohn and his Disciples , Moses and the Prophets , nay Gods voice from heaven , saying , This is my Sonne , that they should not hear this , and receive him with all their hearts , but they did not hear his voice . One would wonder to see , that such things which a gracious heart thinks , this would draw every heart , yet main not stirr'd , things which the devils tremble at , and others which Angels wonder at , yet they hear not . Oh they hear not God speak , they are dead in their graves farre from God ; and there they are kept by the mighty power of Satan , like one in a deep dark cave , kept by fiery dragons under the ground , and the tombit●ne is laid upon them . If Christ spake he would make the dead to hear , and the blind to see . Vse 2. Hence see why the Saints find such changes and alterations in themselves when they come to hear ; sometimes their hearts are quickned , fed and cherished healed and comforted , relieved and visited ; sometime again dead and senselesse , heavy and hardned . Mark 8. 17 , 18 , 21. How is it ye do not understand ? Nay which is more , that the same truth which they hear at one time , should affect them , and at another time doth not ; the same thing which they have heard a hundred times , and never stirr'd them , at last should . The reason is , they heard the Word of God spoken at one time , but not God speaking ; and they heard the Lord speaking that same Word at another time ; the Lord is in his Word at one time , the Word goes alone at another time ; as in Eliah , the Lord was not in the whirlwind , but he spake in the still voice and hence there he was to Elijah , Luke 24. 25. with 32. not that you are to lay blame on the Lord ; for he blows where he listeth ; but to make us see 't is not in outward means , nor 't is not in our own spirits to quicken our selves ; and to make us ashamed of our own darknesse , that when he speaks , yet we cannot hear , there is so much power of spiritual death and Satan yet within us , only out of his pitty he speaks sometimes ; not that you should despise the outward word ; No , no , the Lord is there shining in Perfection of glory , and that which doth thee no good , the Lord makes powerfull to some others . But prize the Spirit of God in that Word , which alone can speak to thee . Vse 3. Of dread and terrour to all unregenerate men . Hence see the heavy wrath of God against them : they have indeed the Scriptures , and the precious Word of God dispensed to them ; but the Lord never speakes one word unto them . If any one from whom we expect and look for love , passe by us and never speak ; What not speak a word ? and we call to him and he will not speak , we conclude he is angry and displeased with us . You look for love , do you not ? you that hear every Sabbath , and come to Lectures , and you must out ; t is well , yes , you will say , His love is better than life , & frowns more bitter than death ; Love ? wo to me if the Lord do not love me , better never been born . I hope he loves me . Happy I if the mountains might fall on me , to crush me in pieces if he loves me not , &c. but consider if he loves he will then speak peace unspeakable to thy conscience when humbled , life to thy heart , joy in the Holy Ghost , Isa. 57. 19. Iohn 6. 63. 1 Thes. 1. 6. but look upon thy soul , and see this day in the sight of God , whether ever the Lordspake one word to thee : outwardly indeed he hath , but not inwardly ; inwardly also , but not effectually , to turn them from darknesse to light , and the power of Satan to God , &c. The voyce of God is full of Majesty , it shakes the heart ; 't is full of life , it quickens the dead , and light , and peace , and gives wisdom to the simple . Ps. 119. Opening of thy word gives light to the eyes . How many women , ever learning and never knowing , and many men learning and knowing what is said , but never hear God speak ? Then know the wrath of the Lord , see and go home mourning under it . There is a fourfold wrath in this . 1. 'T is the Lords sore wrath and displeasure , Zach. 1. 2. with vers . 4. If one should expect love from another to do much for him , and he did not , it may be he would not take it as a signe of displeasure : but if he will not do a small thing , not speak a word to him , oh this is bitter ; what will not the Lord speak a word , not one word ▪ especially when thy life lies on it , thy soul lies on it , eternity lies on it , especially the Lord that is so mercifull and and pittifull ? this is a sign of sore anger . 2. 'T is a token of Gods old displeasure , eternall displeasure ; I know you cannot hear ; hence though God speaks , you hear him not : but why doth not the Lord remove that deafnesse ? you old hearers , that have ears fat with hearing , but heavy , he never intended love , else he would speak , there would be some time of love . Rom. 11. 7 , 8. The Elect have had it , others are blinded , as 't is written , God hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear to this day . 3. 'T is the Lords present displeasure . When a man looks for love and speech , and he doth not speak at those times he is not wont to speak ; one may take it as no sign of anger : but when the Lord shall speak usually , and then he speaks not , this is a sad sign . 1 Sam. 28. 6 , 15. He cries out of this , He answors me not by Urim nor dreams , nor thee by the Gospel nor Law , neither where he useth to answer . If this anger were to come , it were some comfort : but when 't is now upon thee , even that very Sermon and Word whereby he speaks to others , but not a word to thee . 4. 'T is his insensible anger : for a fat heart , and an heavy ear ever go together ; for you will say , I feel no hurt in this , I have heard and been never the better , but yet that hath made me never the worse . Oh poor creature ! 't is because you feel it not ; but when the time of misery shall come , you will say , This is wo and load enough , for the Lord to give no answer . Psal. 71. 9. We see not our Prophets , nor any to tell us how long : so you that despise means you shall then lament and say , none can tell how long . Oh therefore , lament this thy condition now , that the Lord may hear some of your cries , &c. Vse 4. Hence examine whether ever you heard the Lords voice or no : not only outwardly ( for that you know you have often done ) but inwardly ; and not only so , for so ye may do , and yet your eares heavy ; but effectually , that if it be not so , you may be humble , and say , Lord how have I spent my time in vain ? and if it be so , you may be thankfull , and say , Lord , what am I that the infinite God should speak to me ? There is great need of trial of this , for a man may read , hear and understand externally , what ever another may ; and yet the whole Scripture a sealed Book . There are therefore these three degrees , by which you shall discern the effectuall voice of God , you must take them joyntly . 1. The voice of God singles a man out , and ( though it be generally written or spoken ) speaks particularly to the very heart of a man , with a marvellous kind of Majesty and glory of God stamp't upon it ; and shining in it . When a man hears things generally delivered , the blessed estate of the Saints , the cursed estate of the wicked , consolations to the one , curses to the other , exhortations to faith and obedience , to both , and a man sits by , and never thinks the Lord is now speaking , and means me . Or if it doth so , yet thinks he intends me no more than others , he hears not the Lord speaking ; for when he speaks , he speaks particularly to the very heart of a man : he doth so fit the word to him , whether it be the Word of the law to humble him , or of Gospel to comfort , or of command to guide , as if the Lord meant none but them . The word is like an exact picture , it looks every man in the face that looks on it , if God speaks in it , Heb. 4. 12 , 13. It searcheth the heart , vers . 12. but vers . 13. he speaks of God , how comes that in ? because God , the Majesty of God comes with it when God speaks it ; With whom we have to do , why is that put in ? because when the Lord speaks , a man thinks now I have to do with God , if I resist I oppose a God. Before this a ma● thinks he hath nothing to do with God , they are such strangers . Hence it is one man is wrought on in a Sermon , another not . GOd hath singled out one , not the other that day . Hence take a man unhumbled , he hears many things , and it may be understands not ; if so , yet they concern not him ; if they do , and conscience is stirr'd , yet they think man means them , and speaks by hap , and others 〈…〉 bad as they , and his troubie is not much . At last he hears his secret thoughts and sins discovered , all his life is made known , and thinks 't is the Lord verily that hath done this ; now God speaks , 1 Cor. 14. 2● . those things he did neither believe nor imagine ; &c. Iohn 4. 29. See the man that hath told me all that ever I did . Hence take a soul that is humbled , he heares of the free offer of grace , he refuseth it ; why , this is to all , and to hypocrit●s as well as to me . Apply any promise to it , it casts by all , it looks upon them as things generally spoken , and ●polyed by man , but they hear not God speaking ; but when the Lord comes , he doth so meet with their objections , and speaks what they have been thinking may be true , that they think this is the Lord , this is to me . Hosea 2. 14. I 'le speak to her heart : and hence 't is called the ingraffed word , James 1 : 21. like one branch of many , applied to the stock . Iob 33. 14 , 16. 2. The voice of the Lord doth not only speak particularly , but it goes further ; it comes not only with an Almighty power , but with a certain everlasting efficacy and power on the soul. Thus 't is here , vers . 38. Ye have not his word in you , they had it out of them ; and not only in you , but abiding in you , 1 Pet. 1. 23. born of incorruptible seed , the Apostle seems to speak of a kind of birth by corruptible seed , and such are like goodly flowers which soon wither , but you are born of incorruptible seed , which hath an eternall savour , sweetnesse and power . Mat. 13. of the four grounds three of them fall away . Iohn 15. 16. Their fruit does not remain : they have some living affection at the present , but they go away and it dies . Look but upon particulars , doth the Lord once speak by the Word , and humble the heart ? it never lists up its head more ; doth he reveal the glory of Christ ? that light never goes out more . Isa. 60. 19. 2 Cor. 4. 4 , 5. As at the first Creation , there was light , and so continues to this day ; so doth he give life , Iohn 11. 26. You shall never die more ; doth he give peace and joy ? no man shall take their joy from them . Isa. 32. 17. Fruit of Righteousnesse and Peace , and assurance for ever . Doth he give the Spirit of all these , which Gal. 3. comes by hearing of faith ? it shall abide for ever , Iohn 14. 17. That look as Gods love is everlasting , so his words have an everlasting excellency and efficacy in them , and goodness in them , the sweetest token of his love : and as Christs purchase is only of eternall good things ; so the application of this purchase by the Word , 't is of eternall worth : peace , but peace eternal ; life , light , favour , joy , but joy eternal ; like Mustard seed , though very little , yet mighty in increase , and never subdued again ; so that though it be but little , yet 't is eternal ; and hence observe where God hath spoken effectually , the longer the man lives , the more he grows in the vertue and power of the word ; another though wonderfully ravished for a time , yet dies , most commonly outwardly in externall Profession , but ever in inward savour ; so that when you hear the word , and it moves you , affects you , and Iohn is a burning light , and you rejoyce therein , but 't is but for a season . The ●vill Spirit comes on you , and David playes upon his Harp , and Ministers preach sweet things , but as soon as the Musick is done , the evill Spirit returns , I say you never heard the Lords voyce . The peace and joy of the Lord enters into Eternity , and the Apostle expresly cals him an un●ruitfull hearer , Iames 1. 21 that sees his face and forgets himself . A gracious heart can say , This peace shall go to heaven ; and joy , and love , and fear , it 's part of eternall glory . 3. The voyce of the Lord comes not only thus particularly , and with eternal efficacy , but with such efficacy as carries unto , and centers in Christ ; so 't is here : For him whom God hath sent , you believe not . Iohn 6. 41. They shall be taught of God : wherein doth that appear ? they shall hear , and learn so as to come to me ; if the law humbles them , it 's such a humbling as drives them unto Christ , poor and undon , Rom 10. 4. if the word gives peace to them , 't is such a peace , which at the last they find in Christ , Eph. 2. 17 , 18. with 14. i it live holily , it lives unto Christ , not meerly as to God , and to quiet conscience , unto a Creator , as Adam , but for Christs sake . 2 Cor. 5. 14. 15. We judge that if we were dead , and Christ dyed for us , we should then live unto him ; if they grow up by the word , 't is in Christ , Eph. 4. 14. though Christ be not mentioned , yet it is strange to see , let the word speak what it will , whether terrour , Oh my need of Christ ! mercy and grace ; Oh the love of Christ ! oh the blood of Christ ! command ; oh that I may live to honour Christ , and wrong him no more ! Duties ; Oh the easie yoke of Christ ! They look upon the whole word rightly dispensed as the bridegrooms voice , and truly his words are sweet . For a man may have some such fear , reformation , affection , as may continue , but never carry him out of himself unto Christ. The Pharisees knew the law , were very exact even till their death , profited as Paul said he did ; yet they had not the word abiding in them ; because not driven out of themselves to Christ , to rest there . Hence when men shall hear many things , but to what end do you hear , or what vertue have the things you hear ? Do they only please fancy for a time ? or do you hear to increase your knowledge & parts ; or do you hear for custome and company , and to quiet conscience ? or are you affected and sunk , but not driven by all to lay thy head on Christ ? the Lord never spake yet to thee ; when the word hath laid you on this foundation , truly it's office is done and ended , Gods end is now attained , &c. Oh try your selves here , have you heard , but never heard the voyce of the Lord , rushing upon thee with Majesty , speaking to thy heart , and the very secrets of it , but have said , This is for oth●rs , and when you have thought the man hath spoken to you , your hearts have then swollen against him ? or have you thus heard , but all dies and withers like flowers ? the same heart still , or have you had some powerfull stroke which remains , but it forceth you not out of your selves to Christ , there to rest , there to joy , there to live , there to die ? truly your time hath been spent in vain , you never yet heard the Lord speak . Oh mourn for it , thou art still in thy blood , if he never said Live ; in thy bondage , if the Lord never said , Come forth . This is the condition of many to be lamented with tears . But if thou hast thus heard particularly , and though but little light , life and peace , yet it is of eternal efficacy , and all to draw thee to Christ ; then blesse the Lord ; For blessed are your ears that hear , and I say as Moses said , Deut. 4. 32. Ask , if ever People heard God speaking and live . The Apostle , Heb. 〈…〉 makes it a greater matter to come to hear God on Mount Sion , and yet live ; Blessed be God I live . Obj. But may not many of the Saints hear , & hear the Lord speak ; but not feel this everlasting power and efficacy ? Answ. I would not lay a foundation of unthankfulnesse , nor discourage any ; and therefore , note for answer these particulars . 1. There may be an eternal efficacy of the Word , and yet lye hid , and not felt for a time . The Word is compared , you know , to seed , and that in this respect ; the seed it is cast under the clod in the winter-time , and ●t hath a vertue in it to grow ; but it is hid , and comes not to blade , of a good while , and when it doth blade , yet it bears not fruit of a long time : So here , the Lord may cast the seed of his Word into the heart ; but it is hidden for a time , it is not felt as yet , but there it is ; a word of threatning , a word of promise , a word of Command ; a man may cast it by , and say , It belongs not to me ; a man may slight the command for a time : Yet notwithstanding , the Lord having cast his seed into the heart ; it shall spring up . As many a child , the father speaks to it , and applies the word home to it , when it is of some years , the child regards it not : But now stay some time , till the Lord do bring it into some sad affliction ; now a man begins to think , I remember what my Father spake to me once , and I regarded it not then : Now this seed which was cast when the child was young , it shall spring up twenty years after . Iohn 2. 22. Christ had said , He would destroy the Temple , and raise it again in three dayes : Now when he was risen from the dead , his disciples remembred that which he had spoken to them , but they regarded it not before ; These things , saith Christ , have I spoken to you whiles I was with you ; but when the comforter is come , he shall bring all these words to your remembrance that I have said unto you . One sentence it may be that hath discovered a mans sin , it lies hid ; but when the time of ripening draws near , you shall see the word will have marvelous increase ; and that sin it may be will bring to mind twenty sins ; and that promise of God which gives but a little consolation , consider'd in it self , it shall give marvelous consolation . One would wonder to see what one word will do , when the Lords time of blessing it is come . 2. After that a Christian hath had the feeling of the efficacy of the word , he may lose the feeling of it again , and yet the being of it may remain ; and the reason is this , partly because there is not alwayes need of feeling the like efficacy in the word . A man may have by the word a marvelous deal of assurance of Gods love , and sense of mercy and joy in the holy Ghost , he may have this in the feeling of it : This word , it did lye hid for a time ; afterward it springs up and gives him peace . But he loses his peace again , his Sun do's set , and it is midnight with with him within twenty four hours , and he is as much in the dark as before ; Now the being of this peace is there , but he hath no need of the feeling of it at all times ; the Lord he will reserve that till some time of tentation , that he shall meet withall . As Paul , he had marvellous Revelations ; but Paul had more need of humiliation , than exaltation ; and there was not that use of Pauls having those glorious manifestations to him ; I will glory in my infirmities : There was need for Paul to know the evils of his heart , that he might walk humbly ; and it did not make so much for the glory of the Lord , as this , that Paul should say , I have this misery and darkness , and sins , and yet Jesus Christ he will take away all : There was not need for Paul to have those joyes at all times , that he had at one time . So the Lord he gives a Christian joy and peace , now there is no need for a Christian to have it alwayes . I will pour floods of water on dry ground . Beloved , if there should be nothing but rain , rain every day and night , the ground would be glutted with rain , and so turned into a puddle , but when the land is dry and thirsty , now the ground hath need of rain : Let the Earth make use of that rain it hath : and when it is dry and thirsty , I will give more , saith the Lord. So the Lord he gives the soul joy and peace ; Now , if it should continue , the very peace and joy of God , would not be pleasant to the soul ; or at least , not so pleasant as it will be , when the Lord takes it away , and gives it the soul again . A Christians comes to the meeting-house , and the Lord fills the sailes of a poor soul , that he wonders the Lord should meet him , and speak so suitably to him : But as soon as he is gone out again , this is the complaint of the soul , all is lost again ; now the soul it sals a mourning again . It is not for the glory of God to give the soul such peace out of his Ordinances , as he doth in them ; the soul it would not prize the Ordinances of the Lord so much ; yet there it is ; and when they come again , the Lord , he either gives them the same refreshings again , or else there is a new spring . 3. The eternall efficacy of the word and voyce of God ; it may be preserved in an internall spirit of prayer , for the continuance of it while he hath it , and for the return of it when it is lost . Psalm . 119. 4 , 5. Thou hast commanded us to keep thy precepts diligently . David he knew his own weakness ; yet he intimates with what power it came on his heart : Oh that my soul were directed to keep thy statutes ; When the soul sees the bea●ty of a command , and the good will of God , how sweet it is , and how amiable the way and work of God is : Oh that my heart were directed to keep thy statutes . And so when it is gone , Psal. 63. 3. My soul thirsteth after thee , Lord , saith David , that I may see thy glory and power , as I have seen thee in thy sanctuary . He doth not say , that I may see thy glory and power in thy sanctuary , though that might be too ; no , but that I may see thy glory and power , as I have seen thee in the sanctuary . David he did find a want of seeing him as he had done ; yet the vertue of it did remain in a spirit of thirsting , and desire : My soul thirrsteth for thee , as in a dry land where no water is , that I may see thee . A Christian may have at some time such a glimpse ( in hearing the word ) of Gods grace , of the exceeding riches of Gods grace , and the love of God to him , that he may be in a little heaven at that time ; ravished in the admiration of that mercy , that ever God should look to him . It is so , and the word sayes so , and the soul is ravished with wonderment at it ; yet God is gone again , and the soul loses it . Now the soul thinks , I have lost the efficacy of Gods word , but it is not so ; for thus it may be preserved . Oh that I may see this God as I have done : And all his life-time the soul may find the want of this , & yet it may be preserved in a spirit of prayer . For whem the Lord hath given once a glimpse of his glory ; the soul it cannot be at rest , but it breatheth for more of that mercy and presence ; a Christian may find his spirit marvellously refreshed at the word , he may taste how good the Lord is , and he may lose it again : but this may be preserved in a spirit of longing after this God , and presence again . And I will say this , Brethren , A Christian may find no good by the word to his apprehension ; he sees the admirable blessed estate of the Saints , and exceeding riches of God in Christ , sees the sweetness of the waies of God ▪ goes home & thinks within himself , Happy they that are in this condition : Blessed are they that can walk thus with God ; But I cannot , saith the soul. I say it may find it thus , when he cannot find the reall efficacy of the word as he would do ; he may receive the benefit of that word , if the Lord do but only give him a heart to desire it . Oh that the Lord would but thus manifest himself to me ; the soul may go away poor and hungry from the word , and the Lord may yet reserve a spirit of thirsting after that good which a man desires to find ; and there is the efficacy of the word there . As now there are two golden vessels ; one a man fills , and it is every day dropping , and he preserves it ; another vessel he do's not fill , but with something that he hath , He is every day widening of it . So some Christians , the Lord he 's a filling of them ; others , the Lord he do's not fill them with such peace and joy ; ay , but though the Lord is not filling of them , he is a widening of them : there is such a vertue that the Lord do's enlarge the heart with secret desires and longings after more of Gods grace , and Christs : The Lord he saith , I intend to make this man a vessell of glory ; and I intend he shall have a great deal of glory and peace at the last . The Lord he leaves such an impression of the word upon him , as that thereby he enlargeth the heart ▪ Open thy mouth wide , & I will fill it . 4. A Christian may have the everlasting efficacy of the word and voice of God preserved in a spirit of thankfulnesse and love to the Lord , for those joys , and good that it finds by the word sometimes . When it feels that the sweet and savour of the word is gone , a spirit of thankfulnesse and love to the word that doth remain ; The Lord he preserves the efficacy of the word in this way . Psal. 119. 7. I shall , saith David , then praise thee with uprightnesse of heart , when I shall have learned thy righteous judgements . The Lord he may teach his people his righteous judgements ; and the savour and feeling , and strength of them to their feeling may be gone , and yet it is preserved in a spirit of thankfulnesse and praise , that ever the Lord should shew it such mercy . When the Spirit is gone , the spirit of love and thankfulnesse remains . As now a man hath heard the word , the Lord he hath effectually wrought on him , and changed his heart , and drawn him to himself ; a Christian it may be he may lose those sorrows and humiliations , and the remembrance of those things ; yet there remaineth to his dying day this Spirit , he blesseth God , and wondereth at God , that ever he should make the word effectuall ; that he should leave so many thousands in the world , and cast his skirt over him , and say to him , Live ; this do's remain still . Brethren , the Lord do's sometimes let light into a mans mind to discover his sin : now this light it do's not sensibly overcome the power of sin : But now the s●ul blesseth God for that word which hath convinced it ; had I never seen my sin , saith the soul , I should never a sought for power against it , and pardon of it ; and this continues now , and cannot but continue ; here is the efficacy of the word , the word of Gods grace ; though the flower of it be gone , yet there is an eternal power of the word ; that the soul can say , It hath come to me , and helped me against these sins ; and the soul wonders at the Lord , it should be so much as it is . So again , a Christian he finds marvellous refreshings and affection whiles he is a hearing ; when he is gone away , he finds not the same , but he blesseth God for those affections he finds , and there remains an eternall efficacy of the word . 5. The eternall efficacy of the word , it may be and is preserved , by nourishing , increasing and restoring the new man that is eternall . There is a double efficacy that the word hath ; the first is to beget a Christian to life , and this new man is eternall . I conceive all the actions of the new man may be suspended , and the increasings of the new creature may be decayed , though God doth renew it again : But this never do's decay , it never dies : He that is born of God cannot sin , because he is born of God ; and because the seed of God remains in him . 2. There is efficacy in the word when it hath begotten a man to nourish him up ; and so the word it is food to him , that was seed to him to beget him , which food is eternall . How is it eternal ? Is it in this , that now the sweetnesse , savour and remembrance of every thing that doth refresh him , shall last in it self ? No , but in this respect it is eternall , in that it leaveth its secret vertue in the nourishing of that which is eternall . As now Adam when he was in innocency , and had an immortall body , his food it should have been an immortall food to him ; but how should that have been ? should ●e alwayes have had the same strength , from the same diet , which he ate long before ? No , but in this respect it should have been an immortall food to him , in that it was to nourish that which was to be eternal : So it is here , the word of Gods grace it begets a man , it humbles a man , and draws the soul to Christ ; but afterwards , there are many things that God speaks to the soul in the word that hath an eternall vertue , 〈…〉 the new creature ; the word hath a secret vertue in it 〈◊〉 this end . I wil shew it you thus ; Isa. 58. 11. The Lord he 〈◊〉 to his people thy soul shal be as a water'd garden , the 〈◊〉 wil make the souls of his people like watered gardens , in peace , and joy , and life . Now look as if so be Trees by water or by some springs that run by it , and slide away , and ye cannot tell , which it is that makes them to grow ; yet ye know this , there is in all of them joyned together , a secret insensible vertue ; that every one of them addes something to 〈◊〉 flourishing of the Tree : So it is here , the Saints of God , the word of God it comes to them , and passes by them ; and ye cannot tell whether this part or that part of the word leave any vertue , but many times a man feels no vertue ; yet it is manifest , here is a flourishing Christian , here is heart , and life , and peace that it hath with God , and the soul it remains flourishing ; there is a secret vertue , all the words that run by and passe by the souls of Gods people , they do leave a marvellous vertue , to make the soules of Gods people like watered gardens , and to increase in grace . Note it by the way you that live under the means of grace , your souls shall be like watered gardens ; if God have spoken to you first or last , the Lord speaks many times to you , sometimes affecting , and sometimes warning , sometimes convincing and humbling , and speaking Peace , and there is a vertue that remaines , and if ye find it not , know that God hath not spoken to you . 6. The eternall efficacy of the word may be preserved in a power of Conflict against the power of sin : for therein the Lords power of the Word does principally appear in this life , though not in a power of victory , I mean a compleat victory , yet an imperfect and incompleat victory , there ever is first or last where ever there is a power of Conflict . I mean thus , the Word it singles a man out , and speaks to his heart , & sets him at variance with his sin , and with himself for his sin , and he joynes 〈◊〉 with God in the use of all meanes ▪ that his unbeli●vi●g heart and proud Spirit may be subdued ; it s●ts him at variance with his sin ; now there is many a Christian thinks there is no power of the Word : oh my unbelief continues still and my vain mind , and I can find little strength ; no , ye m●st not look for a power of compleat victory , but yet there is a power of Conflict ; God he sets the soul at an everlasting distance with his 〈◊〉 , never to be rec●nciled , and looks to the Lord , that by his Word and Spirit he would subdue them ▪ that so he may see the de●th of them , & he sides with the Lord in the use of all means , comes to the Word , and comes to Prayer , and sayes , Speak against my sin , Lord , Lord , waste these distempers & so the 〈◊〉 is thus at variance with his sin , although his 〈…〉 and hill of him , he goes again , and to them again : and though he perisheth , and never ha●e mercy from the ●ord , yet , ●ord , that I may never sin against thee m●re , help therefore , Lord , by his promise , and mercy and means , and here he keeps him , and here he holds . Truly , brethren , here is an eternall vertue , and such a vertue as no hypocrites have , that have some sting of conscience , and after they have some peace , they are at truce with their sins . No , there is an everlasting conflict and warfare , and I do assure you there is an everlasting power gone forth , Mat. 12. 20. Christ will not break the bruised reeed , nor quench the smoaking flax , till judgement come to victory ; Therefore there may be judgement , but it may not come to victory , there may be smoak and fire , and it may almost go out , and the Lord he blowes it up again , and at the last , though it be weak and little , and he think with himself he shall never get strength again , yet the Lord will give victory in his time . Only be cautious here ; I told you there is an incompleat victory , the Lord never sets his people at variance with their sin , but they have victory , but it 's an incompleat victory ; Saith the Lord , I will drive out the Hittites , and Canaanites , and Perizzites before you , but I will do it by little and little . There is many a Christian that findes within himself a Spirit of warfare against his sin , and did he examin himself , he should find a Spirit of victory ; but hee thinkes he hath none because his victory is not compleat . If he had a heart so to believe as never to doubt more , and such quickning as never to be dead more , never to depart from God more , now I should think the Word comes with power ; but I find that these evils prevaile against me . There is many a one does scorn the kindnesse of Christ , because he finds not compleat victory , but darknesse remaines still , and sinfull lusts remain still , therefore the Word doth me no good at all , saith he . The Lord he hath given thee a Spirit of Conflict , and hath s●t thee at an everlasting distance with thy sin , and he doth give thee some victory . Beloved , a Christian may decay in the power of the grace of Christ , which he hath received from the Word , and voice of God in the Word , and he may decay , and grow to a very low estate ; yet he shall find this , the Word of the Lord hath come with power to him , it will recover his soul again , and so the efficacy of the Word is eternall . Psalm . 72. it s said of Christ , that his People shall fear him so long as Sun and Moon shall endure , that is , continually , all their life-time . It may be said , there be many that find decay of their service and obedience , and lose their fear of the Lord , and their dread , and their humble walking before him , He shall come as the rain on the mowen grasse : many times a Christian hath his flourishing time as the grasse , but when the grasse is mowen , it is as a dry chip ; so the soul it may grow dry , as dry as a chip . Now where is your sap and savour ? but I tell you , if you belong to the Lord Jesus , the rain it will fall again , the Word of God set on by the Spirit of Christ , it shall fall upon you as the rain on the mowen grasse , and you know that it recovers little by little , and puts on a green coat again . Here is the eternal love of the Lord Jesus to his People , and thus the eternal efficacy of the word does continue . 3. Vse is of exhortation . Oh Brethren and beloved in the Lord Jesus , may a Christian hear the Word of God spoken , and yet never hear God speak ? may he hear it externally and not internally ? then rest not in externall hearing , and with some little movings , and affections , and stirrings of the Word of Gods grace in hearing . Let not the Word be to you as the sound of many waters , and a noise , no efficacy of the Word that do remain on your soules . Brethren and beloved in Christ , I lay my finger on the sore in these times . Oh the contempt of the Gospel of Christ , though I believe it hath its efficacy in the heart of the Elect : that is the thing that I presse , never be content with external hearing , though thou mayest have some affection , and know new things , unlesse thou find the Lord speaking with an eternall efficacy to thy soul. I conceive two things are to be done , that the word may come with an everlasting efficacy ; although something is to be done by Ministers ; that is , to preach truth , and Gospel-truth , fetch 't from heaven with many prayers , & soaked truth with many tears . Ye shall know the truth , & that truth shal make you free . Convicting truth . We preach , saith the Apostle , in the demonstration of the Spirit . The Spirit of God when he commeth , he convinceth the world of sin . Let Ministes do so . Preach convincing truth and Gospel-truth , fetch'd from heaven , and bathed in tears . Oh brethren , let the fire burn clear , let there not be more smoak than fire , it will never come with power then ; convincing Gospel-truth , set on by the demonstration of the Spirit of the Lord , and this will set a Christian at liberty ; there is never such a Sermon that the faithful ones of God preach to you ; if it come not with a power to loosen you and call you home ; it comes with a power to blind you : it is an ax at the root of the Trees ; but I leave this . What means ought the people to use , that the Word of God may come with efficacy ? Them that are in their unregenerate estate , the Lord only knows how to work on their hearts ; they must come to the outward means . I speak to the Saints of God , I leave others to the infinite mercy of the Lord ; It is not in him that willeth or runneth , but in the Lord that sheweth mercy . In the use of means . 1. Means . Do not only see thy infirmities and weaknesses , but pray to God to give thee a heart bleeding under the sense of thy many infirmities . Many times men slight them , and are not sensible of them ; I do not say wickednesses and wilfulnesses , but thy infirmities and weaknesses , get a heart mourning under them , A Christian is made up of infirmities and weaknesses , a man would not think there is that in another , which he knows by himself . Oh brethren , labour for a broken heart in the sense of your many infirmities and weaknesses , darknesse and enmity , vanity and unsavourinesse , the Lord will have his time to speak to such a soul. Break up the fallow ground of your hearts , — lest my wrath break out with fire : the Lord hath promised to dwell with the poor and contrite . Look as it was with our Saviour Christ , they brought the sick and the lame ones to him , and vertue went out from Christ to heal them all . Bring thy sick and blind heart to Christ , and vertue shall go forth from Christ to heal it . 2. Draw near to God in the Word , by looking on it as God speaking to thee . We are far from God , and therefore we cannot hear him : draw near to him when you come to the external Word , when you come to hear the Word , hear it as the voyce of God ; You heard the Word as the Word of God , which you felt in you . I do not speak that the soul should take every thing that Ministers speak as the Word of God , but that which is the Word of God , take it as God speaking . I am not able to expresse the infinite unknown sweetnesse , and mercy , and presence of God , that you shall find thus comming . I know it is a common truth , but I am not ashamed to tell you , I have not for many a year understood this truth , and I see but little of it yet ; ye have heard of it , but ye do not understand what it is to hear God speaking . When God hath an intent to harden a mans heart and to damn him , either he shall have a prejudice against the man , or else if he hath not a prejudice against the man , there is a secret loathing of the truth , in regard of the commands of it , and that is all , and the Lord he hardens , and blinds , and prepares for eternall ruin , all the men in the world by this means , that live under the means . When the Lord spake to Samuel , Samuel heard a voyce , but he heard it not as spoken by God , but when he took Elies counsel , and saw it was the Lord that spoke ; now he listens to the voice of the Lord , and now the Lord opens all his mind to him . 3. Do not trust to the external word . It is a heaven on earth to hear the word exalted , a glorious thing to hear the word of God as Gods word ; but trust to the free grace of God in it , and the Spirit of God in Christ to set on that Word . When they brought the lame , and blind , and halt to Christ , they looked for the Word and the Power of it ; Speak the Word , Lord , and thy servants shall be whole ; so bring you blind , lame , and halt souls to Christ , and trust to the free grace of the Lord Jesus Christ. The Work of the Lord it shall prosper in his hand ; so the Word of the Lord it shall prosper in his hand also . Lastly , so seek the Lord , and so hear the Word , so see the truth , and so hear the truth , as that you lay up your happinesse in this world , in closing with the truth and with the word . Brethren , what is a mans happiness in heaven , but to close with God and Christ ? I cannot come to God now , the most that I can have of God now is in his word ; if it be happiness in heaven to close with God in Christ , truly then it is a mans happinesse to close with God in his word on earth ; and if it be your happiness , lay up your happiness in it . My son , saith Solomon , if thou wilt hear my words , let them not depart from thine eies ; keep them in thy middest of thy heart ; place thy happiness in them . So shall they be life to thy soul. Neverthelesse Brethren , let a mans soul be set upon anything in the world , when he comes to hear , besides the word ; if he lay not up his happinesse in closing with the word ; truly , the word it will be like a song to him . The Prophet Ezekiel tells them , Their hearts were gone after their covetousness : When a man comes to hear a Sermon , there is a Sermon and the Market , there is a Sermon and a friend to speak withall ; and so many young people will go abroad to hear Sermons ; What is the end of it ? It is , that yee may get wives and husbands many of you ; but it is not your blessednesse to close with the Lord in his word . I have known some men that have had a distaste against the truth of the Lord ; and I have known them for many a day , they have not bee able to understand the truth of the Lord. When it shall be thus with a man , that a mans heart is set on something else besides the word of the Lord , that it is not my happinesse to close with the truth of the Lord ; such a man shall never understand the truth of the Lord. Though the word be sweet to you sometimes , if your blessednesse do not lye in this , to enjoy God ; Oh this Gospel of God , and these Commands of God , that your blessednesse do not lye in cleaving to the Lord in his word ; I say , it is a certain truth , you shall be blinded and harned by the word : For here is a Rule ; Whatsoever a mans heart is set on , as his chiefest good , the presence of that good it comes with power : So here , the precious Gospell of Christ , when the presence of it commands the heart , nothing is good enough for it , and it closeth with it , and with Christ in it . I beseech you therefore , Beloved in Christ , set upon the use of these meanes , think within your selves , What if the Lord had left me without the word ? I will tell you what ye would have been . Look upon these poor Indians , herds of Beasts ; look upon others on their Ale-benches , enemies to the Lord , such a one thou hadst been . This blessed word and voyce of God , every tittle of it cost the blood of Christ ; written all the lines of it in the blood of Christ. Oh , make much of it , and it will make much of you ; it will comfort you , and strengthen you , and revive you ; & if the word come not with power , ye shall be under the power of something else ; if not under the power of the word , then under the power of some lust . What is the reason that these poor creatures , that are come to the tryall for life and death , that have fallen into such sinnes as were never heard of ? What is the reason that they are under the power of their lusts ? I will tell you what Solomon saith , My son , if wisdome enter into thy heart , and discretion be pleasant to thy soul , it shall keep thee from the strange woman , and sinful companion . If it be pleasant , here is the reason , the word of Gods grace it never came with power , or if it came with power , powerless the word of Gods grace hath been to them ; and because it hath not come with power , the Lord hee hath given them over to the power of their lusts , and sinfull distempers . Oh Brethren , truly I cannot see how any man can maintain any evidence of Gods electing love , that shall hear and hear , and good dayes mend him not , nor bad dayes pair him : that can commend a Sermon , and speak of it ; but that efficacy is not known to him , neither doth he mourn for the want of it ; but the eternall efficacy thereof is a stranger to it . 1 Thes. 1. 5. Knowing , saith the Apostle , your Election of God ; How did he know it ? For , saith he , Our Gospel came not to you in word , but in power ; ye will rejoyce the hearts of your Ministers , when the word comes with power . Let me say this , and so I conclude . I remember the Lords threatning ; I will take away the staffe of bread , and ye shall eat , and shall not be satisfied ; When the Lord shall let men have the word , when the Lord shall not take away the word , but the staffe of the word . Suppose you poor Parents , Fathers , and Mothers ; your Families should have good Corn , but when you come to eat it , no strength at all , but ye dye and wear away ; and others that are about you , they have planted the same Corn , and eat and are satisfied ; What will ye do in this case ? You would set apart a day of fasting and prayer , and say , Good Lord , what a curse is upon me ? my poor children are dying before me , others have the staffe of Corn ; but my Family have no strength at all . Ye would mourn if it were thus with your poor Cattell . Oh , for poor Creatures to have the word , but the efficacy of it to be taken away ; no blessing , no power at all . Oh poor Creatures , go and say ! Oh the curse of God that lies on me , the wrath of God that lyes on my servants , it is a heavy plague . But Oh the sweetnesse and excellency of it , when a Christian shall find everlasting vertue and efficacy conveyed to him by the word . All you that are before the Lord this day , ye shall see an end of all perfection ; but eternall things are not they worth something ? You shall see an end of all delights and contentments ; but this shall comfort you when you are a dying , that the word which you attended upon the Lord in , such peace , and such consolations I have found by it ; and the efficacy of that word then remaines with you ; nay , goes to heaven with you . I commend you therefore to the word of his grace , which is able to build you up unto an eternall inheritance amongst them that are sanctified , Acts 20. 32. FINIS . Notes, typically marginal, from the original text Notes for div A59692-e2360 Doctr. 1. Quest. 1. Answ. Quest. 2. Answ. 1. Answ. 2. Reas. 2 : Vse 1. Vse 2. Vse 3. Quest. Vse 4. Objection . Answ. 1. Answ. 2 Answ. 3. Vse 5. Quest. Answ. 1. Psal. 133. ult . Quest. Answ. Acts 5. 12. Quest. Answ. 1. Answ. 1. Answ. 2. Quest. Answ. Quest. 2 : Answ. Object . Answ. Quest. 3 Answ. Tit. 2. 9 , 10. 1 Pet. 3. 18 : Eph. 6. 5. 1 Pet. 3. 18. Tit. 2. 9 , 10. Eph. 6. 5 Answ. 1. Answ. 1. Vse 6. Ier. 2. 20. Object . Answ. Vse 7. Mot. 1. Mot. 2. Mot. 3. Mot. 4. Quest. Answ. Means 1. 〈◊〉 2. Notes for div A59692-e14420 Quest. 1. Answ. Answ. Observ. Quest. 1. Answ. Reason 1. Reason . 2. Rev. 12. 9. Rom. 1. 22. Reas. 3. Vse 1. Vse 2. Vse 3. Vse 4. Object . Answ. 1. Vse 3. 1 Thes. 2. 3. Prov. 3. Vers. 22. 
A63045	----	The soul's communion with her savior. Or, The history of our Lord Jesus Christ, written by the four evangelists digested into devotional meditations. The first part. Traherne, Philip, d. ca. 1725. 1685 Approx. 173 KB of XML-encoded text transcribed from 112 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A63045 Wing T2019A ESTC R220906 99832290 99832290 36762 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63045) Transcribed from: (Early English Books Online ; image set 36762) Images scanned from microfilm: (Early English books, 1641-1700 ; 2139:2) The soul's communion with her savior. Or, The history of our Lord Jesus Christ, written by the four evangelists digested into devotional meditations. The first part. Traherne, Philip, d. ca. 1725. [16], 179, 190-205, [5] p. printed for W. Crooke at the Green Dragon nigh Devereux-Court without Temple-Bar, London : 1685. The preface is signed: P. Traheron. Cf. Wing, which has "Savvior" in title. In two books, each with caption title; register and pagination are continuous. With three final advertisement pages. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Biography -- Early works to 1800. Jesus Christ -- Devotional literature -- Early works to 1800. Bible. -- N.T. -- Gospels -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-08 Apex CoVantage Keyed and coded from ProQuest page images 2002-02 TCP Staff (Michigan) Sampled and proofread 2002-02 TCP Staff (Michigan) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion THE Soul's Communion With her SAVIOR . OR , The History of our Lord Jesus Christ , Written by FOUR EVANGELISTS , Digested into Devotional Meditations . The First Part. LONDON , Printed for W. Crooke at the Green Dragon nigh Devereux-Court without Temple-Bar , 1685. THE PREFACE TO THE Devout Reader . SIr Edwyn Sandys in his Europae Speculum observs , That , as one principal Means used by the Papacy to countermine the Progress of the Reformation , they took such Care to fill all Countries with Books of Prayer and Piety in their own Language , that they forbore not to reproach the Protestants ( who had upbraided them for confining the Peepl to the dark Devotion of an unknown Tong ) with their Poverty , Weakness , and Coldness in that kind , as being forced to take the Catholick Books for their Supply therein . And since the time wherin he made that Observation , the Reformed Churches hav been too long exposed to the same Reproach and Inconvenience : for , as it was the highest Mark of deplorabl Servitude , that the Israelits went down to the Philistins to sharpen evry man his Share and his Coulter and his Ax and his Mattock ; so it must needs prov a very dangerous Snare to the most religious Protestants that they were constrained to hav Recours to the Church of Rome for their best Helps to Devotion ; whose Care of Souls , in making that necessary Provision for Piety , carried with it so fair a shew of tru Sanctity and Godliness as invited too many of the unwarily Devout , first to a favorabl Opinion and then to the absolute Espousal of her Errors and Superstition , craftily mingled and recommended in those Prayers and Meditations that were hammer'd out at her Forge . And what was so 〈◊〉 a Temtation to win her Adversaries , may wel be thought a more forcibl Argument to establish and confirm her own Friends and Abettors , to her 〈◊〉 : So that without a proportionabl Care to countermine her Policy , there could be littl hope either of with-drawing any of her Members , or withholding many of our own , from her Communion . But now the Church of England hath both exprest her self sufficiently sensib of that Defect and made abundant Provision for its Supply , in compiling and publishing such and such store of Books of Devotion in her Mother-Tong , as neither the Roman nor any of the Reformed can boast of more or better . It may therefore be questioned to what purpos this littl Tract should be super-added to those many excellent pieces of Devout Meditation already in Print ; which makes me judg it requisit to giv the Reader som short Account both of its Occasion and Design . A most Excellent Person , eminent ( not to mention her quallity , which is very considerabl ) as wel for her Devotion as Intelligence , being , by a just and rational Conviction of those gross Errors and Forgeries , on and by which the Church ( or rather , Court ) of Rome hath founded and upheld her Greatness , reclaimed from her Communion to that of the Church of England ; to evidence how far she was from being induced therunto by any other Motiv besides that of disinterested Religion , resolved to confine her self to the same strict Rules of Devotion and Abstinence , in the Exercise of her Protestant Principls , whereby she had exprest her exemplary Zeal in the Popish Superstition . And that her Soul , in those many hours which she daily allotted for Retirement , might not grow languid and dull in the same Act either of Prayer or Reading ( as the Body is apt to becom stiff and unweildy if long held to the self-same Posture or Motion ) these brief Aspirations on the Gospel-History were composed to diversify her Entertainment , and fill up those Intervals which a pious Difcretion thought requisit for the better Improvment and more orderly Disposal of the time set apart for such Religious Exercises . And what hath been thus used and approved in the Devout Solitude of a Privat Closet , now appears in Publik with Design to supply the vacant Hours of other pious Votaries , especially at such times as either the wise Authority of our Superiors , or their own particular Resolution , shal dedicat a whol day to the Duties of Prayer and Humiliation . But lest that different Order wherinto the several Evangelists hav cast their Relation of our Savior's Acts and Speeches which the Holy Ghost hath thought fit to transfer unto succeeding Ages upon Record , might occasion a fruitless Repetition of any one Part , or an unseemly Confusion in the Whole ; I have reduced it to such a Method which Gerard and Chemnitius hav digested their Harmony of the Four Gospels into : that the Religious Peruser may more regularly pass throu the entire History , or the more readily hav Recours to any particular Transaction in it which may best suit with the present Scope of his Devotion . Wherunto if this small Essay prov any way serviceabl , it will at once recompens my present Labor and encorage me to proceed ; being ardently desirous to express my Self , in Communion with my Savior , A sincere Lover of Souls , P. Traheron . A General Prayer Preparatory to the ensuing Meditations . O Father of Mercies and God of all Consolation , who art the Fountain of Life and Salvation , my So● and all that is within me bless thy Holy Name , for sending thine Only-begotten Son into the World to redeem Me and all Mankind to thine Eternal Glory . I beseech Thee withdraw mine Affections from this World , that I may serv Thee in Spirit and in Truth : Enlighten my Understanding and reform my Will , that my Heart may be entirely united to Thee , and ( all other Business set apart ) as well secretly among the Faithful , as openly in the Congregation , adore and prais the God of my Salvation . And since the Mercies of GOD do at once oblige and encorage me to present my Soul and Body a Living Sacrifice at thine Altar , let this my Reasonabl Service be so acceptabl unto Thee , that neither Death , nor Life , nor Angels , nor Principalities , nor Powers , nor Things present , nor Things to com , nor Hight , nor Depth , nor any other Creature be abl to separat me from the Lov of God which is in Christ JESUS our LORD . Giv me a clear Sight into all the Mysteries of His Life , and a du Sense of all the Miracls of His Lov unto Death , til I be so ravished with the Contemplation of their gracious Design upon my Soul , as to count all things but Loss for the Excellency of the Knowledg of Christ Jesus my Lord , and be ready to suffer the Loss of all things , and count them but Dung , that I may win Christ ; and be found in Him , not having mine own Righteousness , which is of the Law , but that which is throu the Faith of Christ , the Righteousness which is of God by Faith ; that I may know Him , and the Power of His Resurrection , and the Fellowship of His Sufferings , being made conformabl unto His Death . And let the constant secret Meditation of His Life and Lov , His Sufferings and Glory , His Virtues and Graces , His Precepts and Promises , His Presence and Power , be the hidden Manna of my Soul , its Food and Refreshment in all Conditions ; in Afflictions , my Support ; in Poverty , my Treasure ; in Reproaches , my Glory ; in Darkness , my Light ; in Sickness , my Health ; in Troubl , my Repose ; in Prosperity my Defence ; in Life and Health , my Joy and Consolation ; that Christ being thus formed in me , I may ( through Him who giveth us the Victory ) overcom the Vanities of the World , the Lusts of the Flesh , and the Temtations of the Devil , til He becom my Life in Death and my Happiness in Heven . Amen . THE Soul's Communion WITH HER SAVIOR . The First Book , Containing so much of the Gospel-History as relates to the Infancy of the H. Jesus , and that time of his Privat Life which passed before He entred on his Publick Ministry . Cap. I. Of His Incarnation . §. 1. O Holy and Ever-blessed Jesu , Eternal Son of the eternal God , who didst descend from thy Father's Bosom ; from the highest Hevens , thy Royal Throne , to this Vale of Misery ; that by taking My Nature upon Thee , Thou mightest not only suffer and satisfy for Me , but also impart Thy Nature unto Me. I prais and magnify thy Name , For this thine unspeakabl Lov. I adore thee for thine infinit Wisdom and Goodness : I am astonished at thy stupendious Humility and Condescension to lost and undeserving Man. Bow the Hevens , O Lord , once more , and com down , touch my Heart with thine Almighty Power ; and , having cast out whatsoever may be offensiv to thy Sacred Majesty , fill it with thy blessed Presence for ever . §. 2. O Blessed Jesu , whose Incarnation was so sublime a Mystery , that , to usher in a matter of such extraordinary Concernment to the World , the Angel Gabriel was sent from God , unto a City of Galilee named Nazareth , to a Uirgin espoused to a man whose Name was Ioseph , of the Hous of David , and the Uirgin's Name was Mary : I magnify thy Glorious Name , For making thy Spirits Ministers unto them who shal be Heirs of Salvation . As the Angels and Arch-Angels prais Thee , the Cherubim and Seraphim adore Thee , and all the hevenly Host bow down unto Thee , not only fitting upon thy Throne , but even at the lowest Degree of thy Foot-stool , wherunto thou hast voluntarily humbled thy self in thine Incarnation : So , let me , I beseech thee , in concurrence with the Celestial Choir , celebrat this Mystery of thy Lov on Earth , & worship the Majesty of thy Glory in Heven , til my Life becom Angelical by rejoicing in Thee and in Thy Salvation . §. 3. When the Angel came in unto her , and said , 〈◊〉 thou that art highly favored , the Lord is with thee ; blessed art thou among Women : she cast in her mind what manner of Salutation this should be . I prais thy Holy Name , O Blessed Jesu , for the greatness of thine Eternal Lov to this Holy Virgin , and to all Mankind in her . O make me sensibl how highly I my self am favor'd in this great Transaction , since She was thus blessed among Women , that all the Families of the Earth might be blessed in her Seed . A Salutation of such infinit Importance doth worthily deserv to be frequently revolved in our minds , which , being particularly brought to a privat Family in Jewry , hath prov'd of universal Concernment to the whol World. O let me also tast and see how gracious the Lord hath been to my Soul : No matter for the Favor of Men , so we find Grace with God. §. 4. While she was troubled at his saying , the Angel said unto her , Fear not Mary , for thou hast found favor with God. And behold , thou shalt 〈◊〉 in thy womb , and bring forth a Son , and thou shalt call his Name Iuses : He shal be great , and shal be called the Son of the Highest , and the Lord God shal giv unto him the Chrone of his Father David . And he shal reign over the house of Iacob for ever , and of his Kingdom there shal be no end . I prais and magnify thy Name , O Jesus , for thy great Glory and endless Soveraignty , for as much as thy Kingdom is an everlasting Kingdom , and thy Dominion endureth throu-out all Generations . O thou Root and Off-spring of David , vouchsafe to extend thy Scepter over all Nations , and be for Salvation to the Ends of the Earth , that under thy Government all Peopl being saved from their Sins may liv and prosper in Peace and Holiness . Sit upon the Throne of my heart by the Power and Presence of thy Holy Spirit , reign over all the faculties of my Soul , subdu them to thy Will , and be thou my God and King forever . §. 5. Then said Mary to the Angel , How shal this be , seeing I know not a Man ? Wherunto the Angel answered , The Holy Ghost shal com upon thee , and the Power of the Highest shal overshadow thee , therfore also that Holy Thing which shal be born of thee shall be called The Son of GOD. I prais and magnify the Name , O thou Son of God , for thine in finit Condescension to becom the Son of Man. It is not less Blessed and Mysterious to conceiv Thee in the Heart by Faith , than to carry Thee in the Womb of Flesh : Send therefore , I befeech thee , the same Spirit and Power to rest upon mine Affections , til Christ be formed in me , that thy Humility and Holiness , thy Life and Lov , may be brought forth in my Conversation , and so adapt me to be called the Son of God. §. 6. Holy Jesu , who , for the more rational Engagement of the Virgins Faith , didst further acquaint her by the same Angel , Behold , thy Cousin Elizabeth , who was called barren , she also hath conceived a Son in her old Age. I magnify thy H. Name , Becaus with God nothing shal be unpossibl . This Maxim may suffice to silence all the Cavilling Inquiries of human Reason , How this should be : For the same Power that makes the barren Womb fruitful , can with the same facility dispens with those Laws of Nature that render it unlikely there should be a Virgin-Mother : And that Spirit , which , by breathing on them , was abl to make dry Bones liv , may be very rationaly believed of sufficient Power to impregnat a Virgin 's Womb. And therefore , in Considering this transcendent Mystery of my Savior's Incarnation , I will rather admire and recount his Goodness and Truth , than question his Power , or pry into the manner of its Accomplishment ; and in all his Trials of my Faith or Pati nce , my Soul shal say , as the 〈◊〉 of the Lord did , Be it unto me according unto thy 〈◊〉 . §. 7. Upon this Information the Blessed Virgin Mary arose and went iuto the Hill-Country to the Hous of 〈◊〉 , to visit her Cousin Elizabeth , who no sooner heard her Salutation , but the Babe leaped in her Womb , and she was filled with the 〈◊〉 Ghost : so that she said with a 〈◊〉 voice , Blessed art thou among women , and blessed is the fruit of thy womb , whence is it that the Mother of my Lord should com to me ? I prais thy Name , For this marvelous Effect of thy Presence , O Blessed Jesu , and for the powerful Influence of thy Spirit manifest therin , even before thy Manifestation to the World. Help me , O Lord , so to correspond with Thee in thy gracious Visitations as to discharge all the Offices of Lov , Friendship , and Christian Piety incumbent on me toward all Relations , that I also may be a Joy unto thy Servants , and they such unto Me , as Thou art unto us all . And let the voice of thy Salutation , sounded in mine Ears by the Ministry of thy Word , make me Blessed in believing that there shal be a Performanre of those things which were told us from the Lord , as wel concerning the second Coming to judg the World as hath already been of thy first Coming to redeem it . §. 8. O my dear Redeemer , who , in making choice of this Holy Virgin to be thy Happy Mother , hast regarded the low Estate of thy 〈◊〉 , preferring that before all the outward Pomp and Grandeur wherwith we are too fondly taken , to giv us an instructiv Instance that Humility is the Fountain and Fore-runner of Honor , for behold from thenceforth all Generations do call 〈◊〉 Blessed : My Soul doth magnify the Lord , For He that is Mighty hath don great things , and Holy is his Name ; He hath shewed strength with his Arm , when He put down the mighty from their Seats , and exalted them of low degree , to help his Servant Israel in remembrance of his Mercy . Lord , since the Poor and Lowly in heart are so acceptabl in thine Eys , teach me to lov Retirement and delight in Devotion as this Elect Virgin did , and make me truly content and happy in the lowest degree wherin thy Providence shal think fit to place me . And since thou art graciously inclined to fill the hungry 〈◊〉 good things , let her Faith in relying on God's ancient Promises of Mercy , which he spake to our Fathers , to Abraham and to his Seed for ever ; her Wisdom in treasuring up all thy Sacred tho Mysterious Verities ; her constant Obedience to thy revealed Will ; her exemplary Humility amidst all thy Graces conferr'd upon her ; and that Spirit of Prais and Thanksgiving wherwith she rejoiced in God her Savior , added to her modest Chastity and holy Fear , replenish and adorn my Soul and Life in all Estates and Conditions : for thy Mercy is on them that fear Thee from Generation to Generation . §. 9. O thou Day spring from on high , who throu the tender Mercy of our God hast visited us , to giv Light to them that 〈◊〉 in Darkness and in the Shadow of Death , to guide our Feet in the way of Peace . Blessed be the Lord God of Israel , For he hath visited and redeemed his Peopl , and hath raised up an horn of Salvation for us in the house of his Servant David . Lord , grant unto us , that we being delivered out of the hands of our Enemies , may serv Thee without fear , in Holiness and Righteousness before Thee all the days of our Life ; till we acquire the saving 〈◊〉 of thy Salvation given unto thy Peopl , by the Remission of their Sins . §. 10. Holy Jesu , With what Wisdom didst thou delay thine Incarnation so long ? With what Mercy no longer ? Thou didst defer it so long , that the Scriptures fore-going it might testify of Thee , according to that saying , In the Volume of the Book it is written of Me ; to the end all holy Souls , in the sundry Ages and Nations of the World , might be filled with Expectations & Desires of Thy Coming in the Flesh , and confirmed in their Faith by the Prophecies accordingly fulfilled . Yet wouldst thou not delay it longer , that the Over-flowings of thy Lov , in the Fulness of Time , might satisfy all holy Longings with the Accomplishment of thy wonderful Incarnation , in order to our compleat Redemtion I prais and magnify thy Name , For the exceeding Riches of thy Grace and Wisdom treasured up in this thy mysterious and sacred Dispensation : Beseeching thee , that as Thou art the 〈◊〉 of all Nations , so to render thy self altogether lovly in mine eys . O vouchsafe to com into my Soul in the fulness of thy Compassion , for the Pardon of my Sins ; in the fulness of thy Grace , to subdu my Lusts ; and in the fulness of thy Power , to strengthen me in resisting Temtations ; as thou camest in the fulness of thy Lov , to redeem me from their malevolent Influence . §. 11. O Blessed Jesu , who didst endure nine Months Confinement in thy Mother's Womb , til the days were accomplished that she should be delivered , that beginning at the Root of our Nature thou mightest throuly cleans its Original Corruption : I magnify thy Sacred Name , For thy patient Conformity to thine own Laws of Nature , attending till her ordinary Time and Method should open the doors of the Matrix for thy Releas . Lord , moderat that Impatience wherwith we usualy crave any expected Good , and that Eagerness of mind which precipitats us into irregular Courses to evade whatsoever we fancy uneasy or troublsom : And when I am reduced to any great Strait , enabl me , with a contented Patience and humbl Resignation , to wait on Thee , my best Aid and Exemplar , for Deliverance in thy good time . §. 12. When as his Mother Mary , being espoused to Joseph , was found with Child , before they came together ; and that just man , not willing to make her a public Exampl , was minded to put her away privily ; the Angel of the Lord appeared unto him in a Dream saying , Joseph thou Son of David , fear not to take Mary thy wife , for that which is conceived in her , is of the Holy Ghost ; and she shal bring forth a Son , and thou shalt call his Name Jesus , for he shal save his Peepl from their Sins . I celebrat thy saving Name , For fulfilling that which was spoken of the Lord by the Prophet , saying , Behold a Uirgin shal be with Child , and shal bring forth a Son , and they shal call his Name Emmanuel . Evidence thy self , O Jesus , to be God with Us. in making us tender of our Neighbor's Reputation ; and instead of judging rashly according to appearance , let us rather follow the Dictats of thy Grace , if not from the immediat Direction of thy Holy Spirit , yet according to the charitabl Prescriptions of thy Holy Word . §. 13. Then Joseph being raised from Sleep did as the Angel of the Lord had bidden him , laying aside all the unkind Determinations of his mistaken Jealousy . I prais and magnify thy Name , O God , For that steddy Faith and perfect Resignation wherwith this thy Servant entertained the Intimation of thy Divine Will , who was not disobedient to the hevenly Vision , but readily submitted to the Authority of the Message without disputing the Truth or Possibility of the Mystery therin revealed . Lord , render me more inclinabl to employ my Talent in a hearty Obedience to thine express Commands , than spend my Time in the fruitless Disquisition of those unaccountabl 〈◊〉 which thou hast been pleased to reveal from Heven : And let his unparallel'd Abstinence who took unto him his Wife , and yet knew her not til she had brought forth her first-born Son , not only so shame all mine inordinat Affections and engage me to abstain from fleshly Lusts which war against my Soul , as to keep under my Body and bring it into Subjection ; but withall heighten our Esteem and Emulation of the transcendent Chastity and conjugal Lov of that immaculat Pair whom the King of Heven thought fit to honor and entrust with the Birth and Breeding of his own Son , who was not so styled her First-born as to imply there ever was any other succeeding Fruit of her Womb ; the Mother of God being worthily believed an Eternal Virgin , as wel In and After as Before the Bringing forth of that Son whose Name they called JESUS , according to the mystical Import of that abstruse Prophecy , in the 44th Chapter of Ezekiel , This Gate shal be shut , it shal not be open'd , and no man shal enter in by it ; becaus the Lord the God of Israel hath enter'd in by it , therefore it shal be shut . §. 14. O Dear Jesus , who in the same Act of assuming our Humanity 〈◊〉 also evidence thy Divinity , being as well conceived by the H. Ghost as born of a Virgin. I adore thine Eternal God-head , For thy great Wisdom and Care in the Discovery and Confirmation of this sublime Mystery of thy Hypostatical Union ; which thou didst not only transact in Secret by the Message of the Angel Gabriel , the Overshadowing of the H. Ghost , and the Conception of the Virgin Mary ; but hast openly ratified by the Report of those Shepherds that had seen a Vision of Angels by the Brightness of the Star which appeared in the Hevens , and by the Deportment of the Wise men whom it conducted from the East to Jerusalem ; by the Testimony of Simeon and Anna in the Templ , and that of thy Precursor John the Baptist in the Wilderness : All publick and unquestionable Arguments as well to confirm as exhibit the Truth and Import of the Annunciation made in privat to the devout Virgin ; that this first Step towards the Great Act of our Redemtion , being alike Glorious within and without , might appear worthy to be received of All with full Assurance , and contemplated by All with infinit Gratitude and Delight . O my dear and gracious Redeemer , whose Humanity and Divinity are inseperably united , in Thee are hid all the Treasures of Wisdom and Knowledg , being filled with the Fulness of God. Grant , throu the Dispensation of thy Grace , that the same Godhead which dwelleth in Thee bodily , may spiritualy abide in Me ; that , as thy Body is united to thy Soul and both unto God , so my Body may be incorporat with thine , and my Soul enflamed with such a degree of thy Lov as shal be an Earnest of our ever-lasting Union . Fill me with great and reverent Apprehensions of that inexpressibl Honor wherunto we are advanced in Our Union with the Deity , in regard it is the End and Effect of Thine ; and let this Consideration disentangl me from all things here below , that living the Life of God , from which the whol World is alienated by Sin , I may enter into an Hevenly Fellowship with the Father and with his Son Jesus Christ for ever . Amen . Cap. II. Of His Nativity . §. 1. O Thou King of Kings and Lord of Lords , who dost dispose and turn the hearts of Earthly Monarchs as it seemeth best to thy Godly Wisdom , making that 〈◊〉 which went out from Cesar Augustus that verse 1 all the World should be tared , subservient to thy Celestial Decree long before Cyrenius was Governor of Syria revealed by thy H. Prophets touching the place where Christ should be born : for , in Obedience to the Imperial Edict All went to be tared , 〈◊〉 one into his own City , and Joseph went up from Galilee , out of the City , Nazareth , into Judea , unto the City of David , which is called Betl 〈◊〉 , to be tared with Mary his espoused wife then great with Child , in such a juncture of time , that 〈◊〉 they were there the days were accomplished that she should be delivered . I prais and magnify thy H. Name , For thy over-ruling Wisdom and Providence in making those Occurrences , which seem contingent , and arbitrary to human Reason , instrumental to carry on the good purpos of thy Divine Will ; so that what the Prophet Micah had fore-told ( as the Chief Priests and Scribes themselves did readily explain and apply it ) may at this day serv for the Direction and Establishment of our Faith in the tru 〈◊〉 . Lord , let that admirabl Concent and Harmony between thy Old and New Testament , which is evident in this and many other singular Instances of thy Truth and Power , be effectual to convince the obstinat Jews , convert the unbelieving . Gentils , and bring All Mankind to the Obedience of Faith in Jesus Christ our Lord. §. 2. O thou most High Possessor of Heven and Earth , who didst humbl thy self to be wrapped in Swadling 〈◊〉 and 〈◊〉 in a Manger , becaus there was no 〈◊〉 in the 〈◊〉 , having made choice of a poor Virgin for thy Mother and a mean Carpenter to pass for thy reputed Father , both being destitute ( not only of a numerous Train of Attendants , and such like Marks of Worldly Pomp and Grandeur , but even ) of ordinary Conveniences : I prais thy Glorious Name , For thus taking upon Thee the form of a Servant , that thou mightest heal the Error of our Ignorance and Ambition . Let the continual memory of this thy blessed Exampl giv an effectual Check to the Vanity of my Mind , for the utter extirpation of all the Pride or Avarice incident to my Nature : And , having dispossessed all sensual Thoughts and beastly Appetits of that Room which entirely belongs to Thee , be thou pleased to accept of my poor Heart , as thou didst of that homely Stabl to reside in , supplying their place with such unfeigned Humility as may render me cheerfully contented in all Estates . Lord , impart needful Consolation to the Poor , a sanctified Poverty of Spirit to the Rich , and the abundant Riches of thy Grace to All. §. 3. There being in 〈◊〉 saine Country Shepherds abiding in the field , keeping Watch over their Flock by night , the Angel of the Lord came upon them , and said unto them , Fear not , for behold , I bring you glad Tidings of great Joy which shal be to all Peepl ; 〈◊〉 unto You is born this day , in the City of David , a Savior , which is Christ the Lord : I magnify thy Sacred Name , For this admirabl mixture of Humility and Glory wherwith thou , O Christ , hast beautified and signalized thy Coming into the World : for , the Ministry of an Angel , to proclaim thy Birth , is no less Glorious and Sublime , than to be an Inmate with the Beasts of the Stabl seems base and mean in our Eys . Lord , since thou hast vouchsafed to direct thy winged Herald to those vigilant Cottagers , that the Poor and Simpl might hav as much Occasion to shew forth thy Prais as the great and Learned ; I cannot but admire ( and heartily desire to imitat ) the perfection of thine impartial Lov to the Souls of men . Thou art not deluded with the beautiful Vizard of a Great Estate , nor enamor'd on empty Titls of Honor ; but , seeing throu the Veil of such human Additaments and beggarly Inventions , dost infinitly prize the naked Souls and Bodies of thy Servants . Quicken me ( I beseech thee ) to an industrious . Attendance on my Calling , and a stricter Watchfulness over my Thoughts , Words , and Deeds , ( those numerous Flocks which are very apt to wander and go astray ) that my Soul may be precious in thy Sight : And , tho I walk in Darkness , in the Vale and Shadow of Death , yet let thy gracious Visitations not only enlighten and refresh me , but also draw and direct my Heart to follow these honest Shepherds , who ( in obedience to the direction they receiv'd from Heven ) left all to go unto Bethlehem and seé that thing which the Lord had made known unto them , where they found the Babe lying in a Manger ; that I also , being filled with the like Joy in Believing what they found verified by this Sign which the Angel had given them , may boldly publish thy Goodness and Truth together with my own grateful Apprehensions of it , as these Shepherds did , who when they had seen it , made known abroad the Saying : which was told them concerning that 〈◊〉 , and returned glorifying and praising God for all the things that they had heard and 〈◊〉 . §. 4. And how could they do less . having so lately seen a Multitude of the Hevenly Host , praising God and saying , Glory to God in the highest , and on Earth Peace , Good Will towards Men. Shal Angels descend to celebrat our Peace on Earth ? and , Shal not We lift up our Eys on High to giv God the Glory ? Can they rejoice in the manifestation of His Good Will towards Men , and Men themselvs be unaffected with such an inestimabl Benefit ? May I be silent or insensibl , while the hevenly Host sing Praises ? I will prais and bless and giv Thee thanks for ever , O my Dear Redeemer , for the transcendent Efforts of thy Lov to Me and all Mankind , exprest in this Angelick Carol. O be thou graciously pleased to warm my breast with som Sparks of this Celestial Charity , that being like unto the Angels in doing thy Will and shewing forth thy Praises upon Earth , I may at last be made equal to them in the fruition of thy 〈◊〉 Presence in Heven : and in order thereunto , let that Lov of God which was thus manifested towards us , by sending his only begotten Son into the World , that we might liv throu Him , even when we were Enemies to God and all Goodness , powerfuly engage us to the Practice and Improvement of that Peace thou hast restored upon Earth by transcribing the most excellent Copy of thy Good Will towards Men ; for , if God so loved Us , we ought also to lov one another ; Upon the unfeigned Discharge of which grateful and advantageous Duty , the whol Success of His means of Grace and Our Hopes of Glory doth so much depend , that without following those things which make for Peace as wel as Holiness , no man shall see the Lord. §. 5. Now , all they that 〈◊〉 those things which were told them by the 〈◊〉 , wonder'd at it ; but the blessed Virgin Mary kept all these things and ponder'd them in her Heart . I prais and magnify thy Name , O thou uncreated Angel of the Covenant , for the astonishing Power and peculiar Influence of thy Divine Revelations , which are usualy attended with a various Effect upon the minds of different Persons . Grant ( Lord , I beseech thee ) that I may not entertain any Discovery of thy Saving Truth or more especial Presence , with the short-lived Flash of a bare transient Wonder or fruitless Amazement , after the loos Exampl of the un-thinking part of Mankind : but rather so imitat the pious Prudence of thy matchless Mother ; who discreetly observed evry Intimation of thy God-head , and carefuly kept in mind whatever might enlighten her Understanding therin , as to treasure up all the sacred Notices of thine Eternal Power and Godhead in the safe Recesses of my Heart , and allow som Time and Thought to make a du Reflection on such considerabl things as may thereupon be worthily committed to a Religious Memory in my Soul ; for , whoso is wise will ponder these things , and he shal understand the loving-kindness of the Lord. §. 6. O Thou Light of the World , who wast born in the Night , an Emblem of that dark and disconsolat Estate wherinto We by Transgression fell : Thou art the Sun of Righteousness , by whose Rising upon the Earth the Peepl that walked in Darkness hav seen a great Light , and upon them that dwell in the Land of the Shadow of Death hath the Light shined . Thy glorious Appearing hath dispersed the Cloud of thy Father's Wrath , under which the whol Creation groaned , together with those unwholsom Mists of Sin , Error , and Ignorance wherin Mankind was lost and benighted : Thou hast dissolved the Everlasting Chains of Darkness which were justly prepared to bind us in Hell and Despair , and once more restored us a Day of Hope to rejoice in the Light of thy Countenance for ever : All that is within me doth bless thy H. Name , Who hast said unto my Soul , Arise , shine , for thy Light is com , and the Glory of the Lord , is risen upon thee . Lord , grant that in thy Light I may see Light : let the Light of thy Grace prepare mine Eys to behold the illustrious Splendor of thy Glory . And since it is the Night wherin all the Beasts of the Forrest do mov , let me hav no longer fellowship with the unprofitable Works of Darkness , but rather reprov them , by walking as a Child of the Light and of the Day , remembring that the Day-spring from on high hath visited us , to giv Light to them that sit in Darkness and in the shadow of Death , to guide our Feet into the way of Peace , which is the Work of Righte usness , as its Effect is Quietness and Assurance 〈◊〉 ever . §. 7. O thou Prince of Peace , who , by disposing the States of the Earth to Peace and Quietness at the time of thy Nativity , hast shew'd that the gracious Design of thy Coming into the World was to remov the Enmity between God and Man , by reconciling them to each other in thy Self : I glorify thy Name , For so suitabl an 〈◊〉 , that what was written by the Prophet Isaiah is fulfilled ; for , unto Us a Child is born , unto Us a Son is given , and the Government shal be upon his Shoulder ; and , Of the increas of his Government and Peace there shal be no End. Lord , How coms it to pass that such as call themselves after thy Name , be no less Contentious and Bloody than 〈◊〉 who are Strangers to the Doctrin of thy Gospel ? How long shal Christendom be the Scene of those Tragick Wars and injurious Villanies which Barbarians detest and blush at ? O , Be thou pleased to extend thy Golden Scepter over the Earth , that the Inhabitants thereof may at length be induced to beat their Swords into Plow-shares and their Spears into Pruning-hooks : And , in order to the publick Peace , put an end to mens privat Animosities , and pacify the particular Commotions of their Minds : Compose all our tumultuous Passions whensoever they arise , regulat our disorder'd Appetits , subdu our pervers Wills. and reduce all our unbridled Affections and Faculties to so serene a Temper as is meet for the Reception and Obedience of that Great and Only Potentat , whose Name is Wonderful , Counsellor , The mighty God , The Ever lasting Father , The Prince of Peace . §. 8. O thou Eternal Son , who art the Wisdom of the Father , and hast endued thy Church with such a Degree of Prudence and Gratitude as to institute and observ an Annual Feast , for a constant Memorial of thy Nativity , to confirm our Faith , re-inforce our Duty , redoubl our Praises , and repeat our Thanks ; so that being filled with thy Graces , by a du participation of thy H. Sacraments in a grateful Commemoration of the Word made Flesh , we may all conspire to celebrat thy salutiferous Birth with Eucharistical Joy : I magnify thy Name , For the great and diffusiv Efficacy of thy ( outwardly ) mean and 〈◊〉 Nativity , the Fame wherof hath so marvelously prevailed over all the Earth , that the Gentils are com to thy Light and Kings to the brightness of thy Rising . Strengthen and direct thy Church , the Pillar and Ground of the Truth , to maintain the Beauty of Order and the Virtu of H. Disciplin , together with the Form of sound Words in her Doctrin , throu-out all Ages , that all her Members may with one Mind and one Mouth glorify God even the Father of our Lord Jesus Christ , by celebrating all such Festivals with holy Joy , in Unity of Spirit and the Bond of Peace , as are instituted for the Honor of thy Mercy , the Glory of thy Wisdom , and the setting forth of thy Goodness & Power , in this great and inscrutabl Mystery of Godliness , God manifest in the Flesh. Ever-blessed God , who evry year refreshest us with a re newed Birth of devout Affections by the Welcom Memorial of our Savior's Nativity ; Grant that we may entertain this humbl Rising of the Sun of Righteousness with such ardent Devotions as may better dispose and engage us to follow Him , who enlighten'd the World with his Truth and enflamed it with his Lov , til we acquire as great Abilities , as we hav Obligations , to join with the Celestial Choir in Singing the Angels Carol , Glory to God in the Highest , on Earth Peace , Good Will towards Men. Cap. III. Of His Circumcision . §. 1. When eight days were accomplished for the Circumcising of the Child ; tho the Power and Innocence of my Gracious Redeemer might well hav exemted Him from that rigorous Ceremony , yet did the Holy Jesus freely submit therunto , at once to obey the divine Law , acquit Us from that bloody Rite , and giv us many useful Instructions . I prais and magnify thy Name , O Christ , for substituting a more easy Sacrament instead of that sharp Ceremony wherunto Thou thy self hast submitted , and teaching me , by this thy voluntary Condescension , to yield ready Obedience to all the Ordinances of God , how severe and grievous soever they seem to Flesh and Blood Let the Endearment of thy tender Lov in undergoing those hard and painful Rules , from which thou hast thought fit to releas thy Church , engage evry Member therof to wave all Pleas of Dispensation or Priviledg which may seem to countenance any Remisness in the discharge of our Religious Duties : And when the Iniquity or Violence of unreasonabl Men ( who frequently impose greater Burdens than themselves are willing to bear ) shal make it necessary for me either to observ any unwarrantabl Injunctions or undergo any severe Penalties rather than transgress thine express Will , inspirit me with Grace and Corage patiently to submit therunto ; but withal render me cheerfuly conformabl to all those wel advised Constitutions , wherby our lawful Superiors either in Church or State hav thought fit to regulat our Deportment in things indifferent . §. 2. O thou tru Messiah , whose Name was called JESUS , being so named of the Angel before thou wast conceived in the Womb : I giv thee all possibl Thanks and Prais , For making good the gracious Purport of this thy Name , in saving thy peepl from their Sins . O Blessed Jesus , since , by the Imposition of this adorabl Name , the Holy Ghost hath made a publick Declaration that Thou art com into the World to save Sinners , save me ( I beseech thee ) who am the chief of Sinners ; let me tast and see how gracious the Lord is in the Healing Influence of this Name : A Name that doth charm the dullest Ears and revive the drooping Hearts of miserabl Sinners , infinitly beyond the sweetest Accents of Musick , and therefore is exalted abov evry Name , even by God himself ; which hath made it highly reasonabl ( whatever any cavelling Hypocrits , either by their irreligious Doctrin or Deportment , argu to the contrary ) that at the Name of Jesus evry knee should bow , in 〈◊〉 , in Earth , and under the Earth ; and that evry Tong should confess that Jesus Christ is Lord , to the Glory of God the Father . In Obedience to which Divine Decree , I prostrat my Self before Thee O Lord , I worship Thee O Christ , and humbly beg Thee on my Knees to be my Jesus , my Savior . §. 3. O Holy Jesus , who in this first ( tho small ) Effusion of thy Blood didst pay the Earnest of that Debt which thou hadst undertaken to satisfy as our Surety : I bless thy saving Name , For thus obliging thy Self to fulfil the whol Law , and expiat its Violation , on our 〈◊〉 How early began my 〈◊〉 to suffer ! He shed his Blood almost as soon as he drew his Breath . O my Soul , defer not to execute His Will , who seem'd impatient to procure thy Welfare at the price of his Blood ; and instead of abusing his exact Obedience for a Cloak of Libertinism , let the Exampl of his Perfection engage thee to follow his Steps in all holy Conversation : And do thou , O Jesu , at once supply , and satisfy for , all the Defects of my frail Obedience . §. 4. This bloody Character of Circumcision left the Impression of God's Seal upon Believing Sinners , that they bearing in their Bodies the Marks of the Most Holy , might be put in mind whose Servants they are , and what Duty they ow. I humbly adore Thee , O Jesus , for submitting to the Imputation of Sin , and the Penalties consequential therunto , tho thou knewest no Sin. Lord , Let this Prospect of thine Exinanition , in taking upon Thee the form of a Servant , yea a Sinner , who art God blessed and holy for ever , not only banish all those irregular Desires of Esteem which lurk in my bosom , but also render me industrious to be truly Holy , not to be thought 〈◊〉 : And may this beginning of Sorrows in Thy 〈◊〉 abate all the Vanity and Niceness of Mine . §. 5. O my immaculat Lord , Thou hadst no Lusts to 〈◊〉 , no Corruptions to renounce , no new Nature to put on , and yet didst permit thy Fore-skin to be circumcised , that we might learn therby to put away all 〈◊〉 and superfluity of 〈◊〉 tiness : I prais thy H. Name , For this Visibl Sign of that 〈◊〉 Grace we stand in need of . Let this thine Infant-Wound , O J su , circumcise our Hearts , purify our Hands , and 〈◊〉 our whol Man blameless and undefiled : And since there is a Fountain open'd to the Hous of David , for Sin and for Uncleanness ; let the Blood of Christ , who throu the 〈◊〉 〈◊〉 offer'd himself without Spot to God , 〈◊〉 our Conscience from dead Works to 〈◊〉 the living God , that being 〈◊〉 from all 〈◊〉 of Flesh and Spirit 〈◊〉 may perfect Holiness in thy Fear . To this end , I beseech thee mortify the Deeds of my Body , cut off the Occasions of Sin , and disappoint the Temtations most apt to betray me 〈◊〉 : for , He is not a Jew which is one outwardly , neither is that Circumcision which is 〈◊〉 in the Flesh ; but he is a Jew which is one inwardly , and Circumcision is that of the Heart , in the Spirit , and not in the Letter , whose Prais is not of Men but of God. §. 6. O my Soul , Who could imagin so small & privat an Action , in a Country so remote and an Age so long past , should be of such marvellous Concernment to thee , and evry Family in the Earth besides ? I prais and magnify thy Name , O Christ , for that 〈◊〉 Wisdom and Goodness wherwith thou hast enlarged my Joys , in making all thine Actions conduciv to the Benefit and Instruction of the whol World. Grant me Grace ( I beseech thee ) so to use those Faculties wherwith thou hast enabled me to reflect on and consider Objects so far distant in Time and Place , that duly weighing the great Confequence and wide Concernment of evry Thought , Word , and Deed , enrolled in the Volum of Eternity , I may becom the more cautious of ordering my Conversation aright , til Divine Lov , Entire Obedience , and Uniform Devotion compleat my Life in this World , and prepare a delightful Spectacl for God , Angels , and Just Men made perfect , in the next . Cap. IV. Of His Epiphany . §. 1. Now , when Jesus was born in Bethlehem of verse 1 〈◊〉 in the days of Herod the King , 〈◊〉 , there came Wise men from the East to Jerusalem , saying , Where is he that is born King of the 〈◊〉 ? for , we 〈◊〉 seén his Star in the East and are com to worship him . I prais and magnify thy Name , O thou Wisdom of the Father , for the gracious and 〈◊〉 Influence of the Eastern 〈◊〉 , whose Appearance and Motion being wholy 〈◊〉 did attract the Eys , engage the Faith , and guide the Feet of these Learned Sages in Quest of Thee . In deed , they are the only Wise men , who use their Learning to find out Heven . Lord , as thou didst illuminat their Souls by a diviner Light to discern the Benefit and Design of that created Star , so be thou graciously pleased to accompany the hevenly Oracls of thy Word with such a convincing Power and Demonstration of thy Spirit as shal be effectual to bring in the Fulness of the Gentils , to whom thou hast extended the Scepter of thy Mercy as well as to the Jews , having made both one and broken down the middl Wall of Partition between us . §. 2. O Blessed Jesu who didst withdraw the Conduct of that Star as soon as the Wise men were com to Jerusalem , leaving them to be informed by the ordinary Ministry of the chief Priests and Scribes of the Peépl , whom 〈◊〉 〈◊〉 gathered together , demanding of them where Christ should be born : they said unto him , In Bethlehem of Iudea ; for thus it is written of 〈◊〉 Prophet , And thou Bethlehem in the land of Iuda art not the least among the Princes of Iuda ; for , out of 〈◊〉 shal com a a Governor that shal rule my Peépl Israel . I prais thy H. Name , For the seasonabl Use of Miracls , and the transcendent Excellency of the Means of Grace : It is unreasonabl to look for Manna when we are once enter'd into the Land of Promise . Reclaim therfore ( I beseech thee ) all pervers and ignorant Schismaticks from that gross presumtion of temting Thee for new Lights and needless Revelations , now thy Will is so expresly revealed in thy Word ; and let the Priests Lips , to whom thou hast committed the ordinary Dispensation of thine Oracls , always preserv sufficient knowledg to direct thy peepl in the way of Salvation by that more sure Word of Prophecy , which was of old written for our Instruction , and is to this day a standing Record taken from the mouths of those holy men of God who spake as they were moved by the H. Ghost . And as thou didst lead these honorabl Pilgrims by the Conduct of a Star to the Means of Grace , and , by the ordinary Preaching and Explanation of thy Word , unto thy Self , making both those Methods useful in their respectiv places ; so let thine ancient Miracls confirm and quicken us in the Use of such ordinary Means as are adapted to these later Times : for , the Light of thy glorious Gospel is as much more instructiv than the obscurer Language of a Star , as the shining Splendor of the Day outvies the gloomy Shades of Night ; this being no less powerful to draw Men from all Quarters of the Earth to thy Worship , than that was to invite these few from the East . §. 3. The 〈◊〉 men , having received so full and plain an Answer from the Priests , in the 〈◊〉 of a Truth which neither their fear of Herod nor their own Enmity was abl to suppress , continu their Progress toward Bethlehem , nothing discoraged either with the disappearing of their Oriental Guide , or by the Troubl which the bold and open Declaration of their Embassy had given Herod and all Ierusalem with him : I magnify thy Sacred Name , O Christ , For this their Exemplary Corage and Resolution : Be thou the delightful Object and Answer of all mine Enquiries , the sole End and Recompence of all my Travel ; and let my Soul depend on Thee in the greatest destitution of all Outward Helps and Encoragements , that those Obstacls which the World is apt to cast in my way being furmounted by a firm purpos of Mind to follow Thee , I may throu a du Use of thine Ordinances be brought out of the Maze of Error and Ignorance 〈◊〉 the Knowledg of thy Truth , and walk in the right way to thy saving Presence . §. 4. O H. Jesu , who , to reward the Faith and Zeal of these devout Pilgrims , didst not only signify to them the Birth of the Messiah in general , but conduct them also to Jerusalem ; and at last , when they departed thence , attend them even to Bethlehem , by the Star which they saw in the East , that went before them til it came and 〈◊〉 〈◊〉 where the yong Child was , to their great joy : I bless and prais thy Name , For being found of them that seek Thee , according to thy faithful Promise , I will never leav thee nor forsake thee . Lord , since from those general Tearms which gave us Expectations of a Savior , that should be a Man , and of the Jewish Nation ( which alone had been a special Favor and Priviledg to the World ) ; thou hast descended to more exact particulars in fore telling us by thy Prophets , That He should be of the Seed of David , born in Bethlehem , and that of a Virgin : Let me not rest satisfied with any general Report or superficial Knowledg of thy Coming in the Flesh , til my own Soul experimentaly find that Thou art com to be my Redeemer in particular . For this purpos , let me never want or neglect the Light of thy Gospel ; pardon and reliev as wel my Blindness as my Backwardness hitherto , which hath render'd me unprofitabl under it ; and make us all so duly sensibl of our Abuse or Mis-improvment of the Tenders of thy Grace and Mercy , that we may henceforth obey all thy godly Motions , til our Experience of thy Lov fil us with Joy unspeakabl and ful of Glory . §. 5. O thou Light of Israel , of whom Balaam the Gentil prophesied , saying ( as it were in Allusion hereunto ) There shal com a Star out of Jacob and a 〈◊〉 out of Israel : I 〈◊〉 thy Name , For ushering in the day of Grace with the brightness of thy Rising . Thou hast promised to giv the Morning-Star to him that over cometh , as a Pledge or Earnest of the Inheritance of the Saints in Light : Grant therfore , I beseech Thee , that we may hav Power and Strength to get the Victory and to triumph against the Devil , the World and the Flesh ; and , wheras this is the Victory that over-cometh the World , even our Faith , Lord , encreas our Faith , til the Dawning 〈◊〉 unto the perfect Day and Grace be consummat in Glory . §. 6. When they were com into the hous , they saw the yong Child with Mary his Mother , 〈◊〉 fell down and 〈◊〉 〈◊〉 ; and opening their 〈◊〉 presented unto him Gifts , 〈◊〉 and 〈◊〉 and 〈◊〉 . I prais and magnify thy Name , O my adorabl Redeemer , For thy gracious Acceptance of these Tenders of their Homage and Adoration to thy Majesty : 〈◊〉 thee to cast a benign Ey upon my humbl Addresses to thy Throne ; who desire to adore thee with the entire Oblation of my Soul and Body , and with all the Faculties of both offer unto Thee , my King , the Gold of Loyalty and Obedience ; to Thee , my God , the Odors of Devotion and Thanksgivings ; and to Thee , my Savior , the Myrrh of Mortification and Repentance ; distilling from a broken and a contrit Heart : for , these are Sacrifices which Thou wilt not despise ; nay , wherwith Thou art better pleased than with all the material Gold , Frankincens and Myrrh in the World. §. 7. These Eastern Sages are vulgarly dignified with the Titl of Kings , and tho that Opinion appears not founded on any authentick Record , yet 't is not unimprovabl in reference to the present Subject ; for , Isaiah's Prophecy , which says , The Gentils or Nations shal com to thy Light and Kings to the Bright ness of thy Rising , is actualy fulfilled at this day , thy Gross , O Christ , being advanced upon the Crowns of many Potentats , who glory in That as the chief Ensign of their Honor : I giv Thee Thanks and Prais , Becaus the Kingdoms of the Earth are becom the Kingdoms of the Lord and of his Christ. Purge out of thy Kingdom all things that offend ; make all Christian Kings Holy ; and all the Heathen , Christian : And let thy Loving-kindness , which is better than the Life its self , enrich my Soul with a Contentment more desirabl than Crowns and more advantageous than Kingdoms , in paying the Tribute I ow to Jesus Christ the Prince of the Kings of the Earth , saying , Unto him that loved us , and washed us from our Sins in his own-Blood , and hath made us Kings and Priests unto God , even his Father ; to Him be Glory and Dominion for ever and ever . Amen . Cap. V. Of His Presentation in the Templ . §. 1. When the days of her Purification were accomplished , the Virgin-Mother brought her H. Child Iesus to Jerusalem ; to present him to the Lord , according to the Law of Moses . I therefore prais and magnify thy Name , O my God , for making the ancient Precepts of thy Law so aptly minister to the Accomplishment of those succeeding Prophecies which tell us , The Lord whom ye seek shal suddenly 〈◊〉 to his Templ ; and , I wil fil this Hous with Glory , saith the Lord of Hosts : wherin the Law and the Prophets conspire to giv the more publick Notice of the Messiah at his Manifestation to Israel . How glorious was that Templ wherin the Lord and Owner therof ( who dwelleth not in Templs made with hands ) made his personal and visible Appearance : This made the Glory of that latter 〈◊〉 greater than of the 〈◊〉 , tho far short of it in outward Riches and Grandeur . There Thou , O Christ , wast often Typicaly represented ; but here Thou art Personaly present , to the firm Establishment of the Christian Faith and the utter Confusion of Jewish Infidelity , whose incorrigibl Obstinacy in Unbelief doth blasphemously turn the Truth of God into a Ly , it being altogether impossibl that these Prophecies can ever be fulfilled after the Subversion of the Second Templ O let my Soul be the Templ of thine Eternal Residence , and evry Christian Heart be as wel hallowed as dignified by thy gracious Presence . §. 2. O H. Jesus , The 〈◊〉 which thy Blessed Mother came to offer for her Purification , being A pair of Turtl-Doves or two yong Pigeons , is no less an Argument of her Poverty than Obedience , according to that which is said in the Law of the Lord , And if she be not abl to bring a Lamb , then she shal bring two Turtls , or two yong Pigeons . I magnify thy Sacred Name , For giving us hereby to understand that God hath chosen the Poor of this World , Rich in Faith , to be Heirs of the Kingdom which he hath promised to them that lov him . Let this her Readiness to fulfil the Law make us more sollicitous to do our Duty , according to the Ability God hath given us , than to conceal our Poverty for Shame , or alledg it for an Excuse to serv God of that which cost us nothing . Lord , purify my heart , that it may yield a du Respect to all the Parts and Precepts of thy Law ; studying the mystical Sence of the Ceremonial , observing the rational Injunctions of the Moral , admiring the politick Rules of the Civil , and reverencing the Holy Rites of the Ecclesiastical : for , they all bear the Stamp of thy Authority , and are therfore worthy of all Acceptation and Esteem . §. 3. O thou Redeemer of the World , who in conformity 〈◊〉 〈◊〉 Law , 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy to the 〈◊〉 , wast 〈◊〉 to the High-Priest , and 〈◊〉 of him for 〈◊〉 〈◊〉 〈◊〉 mony , according to the Estimation of the first-born of Man : I prais thy H. Name , For becoming a 〈◊〉 for many , yea , for All , whether 〈◊〉 or not . By thee the very Priests and Levits are redeemed , who themselvs were taken from among the Children of Israel instead of all the first-born , which had been 〈◊〉 to the Lord. I beseech thee , by 〈◊〉 of the Price thou hast paid for my Soul , enrol me among the general Assembly and Church of the First-born which are written in Heven , who , having received the Spirit of Adoption , are not only the Children but Heirs of God and joint-Heirs with Christ. And that thine infinit Merit , which sufficeth to make evry one of thy Brethren a compleat Possessor of thine Eternal Inheritance , may qualify us all to receiv a Kingdom which cannot be moved , let us hav Grace wherby we may serv God acceptably , with Reverence and godly Fear , as becoms persons redeemed from their Iniquities . §. 4. When the Parents brought in the Child JESUS to do for him after the Custom of the Law ; Simeon , a man just and devout , to whom it was revealed by the Holy Ghost that he should not see Death before he had seen the Lord's Christ , came by the Spirit into the Templ , where he took him up in his Arms and blessed God for the Consolation of Israel which he had long waited for and now happily found . I prais and magnify thy Name , O my Dear Jesus , as wel for the singular Graces conferr'd on this reverend person as for the publick Testimony he gave of Thee to them that were present Pardon , I beseech thee , my Neglect of Waiting for Thee , wherby I have justly forfeited the peculiar Manifestations of thy 〈◊〉 and Favor ; and now that I am not only ready , but earnestly desirous , to receiv Thee in mine Arms , yea to lodg Thee in my Heart , vouchsafe to purify and enlighten me with the H. Ghost , that I taking Delight in thy Sanctuary and carefully attending Thee there , with a Soul ful of Joy and a Mouth ful of Praises , may also bless Thee my God and speak of thine Honor in thy holy Templ . §. 5. Thus did pious Simeon , whose Eys were no sooner blest with that desirabl Interview , but his Tong exprest the Contentment of his Heart in this Swan-like Song , Lord , now 〈◊〉 thou 〈◊〉 Servant depart in peace , according to thy Word : For , mine Eys hav seen thy Salvation , which thou hast prepared before the face of all 〈◊〉 . I prais Thee , O Christ , For being both A Light to lighten the Gentils , and the Glory of thy peepl Israel . No wonder that Ioseph and thy Mother marvelled at those things which were spoken of Thee , especialy hearing him that blessed them say 〈◊〉 Mary Behold , this Child is set for the Fall and Rising up of many in Israel , and for a Sign that shal be spoken against , in so much that a Sword should pierce throu her own Soul also ; Lord , endu my Soul with a like sens of this inestimabl Benefit , that I may rehears this Song with equal Pleasure and Concernment , since mine Eys also see the Longings and Expectations of former Ages turned in to Joys and Praises for all 〈◊〉 Generations ; it being highly reasonabl for our Satisfaction to be as strong in Delight as their Expectation was great in Desire : For , the principal Design of thy Coming into the World was to remedy , not occasion , the Fall of any either in or out of Israel ; that such as fall throu their own Default might rise agen by Faith in Thee , and those who hav spoken most bitterly against Thee may upon Repentance be forgiven , when the Thoughts of all Hearts shal be revealed . §. 6. This notabl Testimony of old Simeon was seconded by Anna a Prophetess , of the Tribe of Aser , who was of a great Age , being a Widow of about fourscore and four Years , which departed not from the Templ , but served God with Fastings and Prayers night and day : for she coming in at that Instant gave thanks likewise unto the Lord , and spake of him to all them that looked for Redemtion in Ierusalem . I prais and magnify thy Name , O Redeemer of Israel , for rewarding that godly Matron's Devotion with so happy a Change of her Fastings into Jubilees and her Prayers into Praises . Lord , since those to whom thou revealest thy Self must be qualified for that blessed Priviledg by so much Diligence and unwearied Devotion , enable me by thy Grace to apply my utmost Endevors therunto Night and Day , as well in Fastings and Prayers to deprecat my own and my Nations Sins , as by Feastings and Praises to congratulat thy Manifestation to the World and the saving Consequences thereof ; uniting in my Devotions all the pious Longings and earnest Wishes of the Old World , with the transporting Joys and inexpressible Satisfactions of the New. Cap. VI. Of His Flight into Egypt . §. 1. WHen they had thus performed all things according to the Law of the Lord , they returned into Galilee , to their own City Nazareth , but were not allowed any long Continuance there : for , soon after the 〈◊〉 of the Lord appeared to Ioseph in a Dream , saying , Arise and take the yong Child and his Mother and 〈◊〉 into Egypt , for 〈◊〉 wil seek the yong Child to destroy him : he took them by night and departed 〈◊〉 : I celebrat thy Name , O Son of the Highest , for exposing thy Self to so many Hazards and Inconveniences for my sake , and for the constant Vigilance of thy Father's Ey to serv and secure Thee by the Ministry of Angels . Thy Lov alone moved thee to descend from the Region of Bliss and Glory to this Vale of Misery and Troubl , and nothing but thy gracious Design to free us thence inclined thee rather to retire into the Hous of Bondage than yield thy 〈◊〉 to the Tyrants Cruelty , lest Our hope should hav been unseasonably cut off . Watch over me , I humbly beseech thee , in all the Dangers wherwith I am beset in this World of Iniquity , and either instruct me to escape them or strengthen me to sustain them . Let no Devices of the Wicked prosper against my Soul , but reflecting on this thine own Peril , be thou ever ready to deliver me from the malicious Designs of unreasonabl and cruel Men. §. 2. O my blest Redeemer , who , in thy tender Years , for the avoiding of Herod's Rage , didst endure a tedious Banishment , to let us know there is no less ground of Contentment in a voluntary Exile ( when thy Providence makes it necessary for us ) than in the Enjoyment of our nativ Soil : I bless thy H. Name , For being equaly near us in all places of thy Dominion ; for , the whol Earth is thine . Lord , whatsoever thy Wisdom and Authority thinks fit to enjoin me , let thy Grace incline me cheerfuly to obey , how much soever it seem to thwart my worldly Interest or Eas ; and , in all my Endevors to execute thy Will , conduct and defend me with thy good Providence . Obeying Thee I may be safe in Egypt , the Hous of Bondage , while encompassed with Perils ; and throu Disobedience to thy Commands , may perish in Bethlehem , the Hous of Bread , tho surrounded with Plenty : To thy better Choice therefore do I wholy refer the Disposal of my self and all mine Affairs ; for , Thou art God only Wise and Blessed for ever . §. 3. O thou Mirror of Meekness , who 〈◊〉 rather submit to the common Remedy of with-drawing from the impendent Storm , than use a Miracl either to 〈◊〉 the Purpos or withstand the Power of Herod , by any irresistibl Influence of thine own : I prais and magnify thy Name , For thine exemplary Subjection to Civil Magistrats , being quietly submissiv not only to the Good and Gentl , but even to the froward . Let the Respect thou barest them in thy Peaceableness and Patience under the grossest Abuse of their Authority and Jurisdiction , quicken and confirm in me the Principls of an inviolabl Loyalty , that I resist not evil ( tho unjustly inflicted by the higher Powers ) but rather shun the Inconvenience by a timely Retreat than presume to disturb their Government , or oppose their Authority , by any unwarrantabl and contumacious Practices ; for , whosoever resisteth the Power , resisteth the Ordinance of God : and they that resist shal receiv to themselvs Damnation . Cap. VII . Of His Return out of Egypt , after the Slaughter of the Innocents . §. 1. WHen Herod saw that he was mocked of the Wise men , ( whom he had sent to Bethlehem with this Charge , Go and search 〈◊〉 for the yong Child , and when ye hav found him bring me word agen , that I may com and worship him also ; but they , being warned of God in a Dream that they should not return to Herod , were departed into their own Country another way ; ) he was exceeding wroth : I glorify thy Name , O Christ , For the ready Obedience of those thy Followers in conforming to evry notice of thy Will ; who , truly judging it cannot be right in thy Sight to hearken unto Men more than unto God , would rather incur the Danger of an earthly King's Displeasure than the Guilt of Disobedience to the hevenly Vision . That Tyrants and Usurpers are a Scourge unto themselvs , we hav a notabl Instance in Herod , whose Passions were ever on the Rack to chastise his Ambition : As soon as the Eastern Pilgrims came with their Inquiry , Where is He that is born King of the Jews ? he was troubled with Fears and Apprehensions of som Innovation in the State : No sooner were they gon without giving him such an Account of their Journy as he required , but he is tormented with Rage at the Affront they put upon him , in sleighting his Commands and eluding his Expectation . Evry inconsiderabl Accident doth discompose an unquiet mind : Establish me therefore O Lord , with thy free Spirit against the violent efforts of my Passions ; and that I may enjoy such a Peace and Serenity as naturally flows from the regular Dictats of Reason and Religion , let me never do or desire any thing contradictory therunto . §. 2. Herod's Wrath , not enduring the narrow Confinement of his own Breast , like a raging Torrent that involvs all the Neighboring Plains with Ruin and Destruction , breaks forth into a bloody Edict which 〈◊〉 all the Children that were in Bethlehem , and in all the 〈◊〉 therof , from two Years old and under , proportioning the Extent of his 〈◊〉 according to the time which he had diligently enquired of the Wise men , when he privily called them to inform him what time the Star appeared . I adore thy Sacred Name , O my God , For permitting that which was spoken by 〈◊〉 the Prophet to be thus fulfilled , In Rama was there 〈◊〉 voice heard , 〈◊〉 weeping for her Children , and would not be comforted , becaus they are not . The enraged King of Jewry meant to destroy those Infants , but contrary to his merciless Intention wrought their Deliverance : By the Death he inflicted , he freed them from Sin , as by the Effusion of their Blood he accomplished their Baptism ; and while that crafty Fox designed to involv the Son of God in the common Butchery , his wicked Devices recoiled upon himself in the Murther of his own . For , the Lord withdrew his beloved Isaac , and left a Thousand innocent Lambs to be sacrifised in his stead and accepted for his sake . These were redeemed from among Men , being the first . fruits unto God and to the Lamb ; and in their mouth was found no Guile , for they are without fault before the Throne of God. Weep not therefore for thy Children , Rachel , for , 〈◊〉 are Blessed ; they follow the Lamb whithersoever he goeth , therefore be comforted . O God the Judg of all , who , by the Death of these new-born Babes , hast taught thy Church , that neither the tenderest Age , nor the most immaculat Innocence , is exempt from Suffering for Thy Sake , or incapabl of the glorious Rewards allotted to the Nobl Army of thy Martyrs : Giv all the Members of thy Church Militant here upon Earth Grace so to adore Thee in this and all other Transactions of thy Providence ( how severe or unaccountabl soever they seem to human Reason ) as may confirm their Hearts in a hopeful Resignation to thy Will and an assured Trust that their cheerful Submission therunto shal be crowned with thine Eternal Favor , when thy Church shal becom Triumphant in Heven . Assist me also , I humbly beseech thee , to check the first Rise of my Passions , lest , being cherished in my bosom , they grow too head-strong to be reclaimed , and break out into such Acts of Violence and Villany as are not to be named without Horror and Detestation . §. 3. Holy Joseph ( having abode in Egypt til Herod was dead ) upon the Information and Encoragement which he received from an Angel of the Lord , that they 〈◊〉 dead which sought the yong Child's Life , arose and took the 〈◊〉 and his Mother , and came into the Land of Israel ; but , in regard he was afraid to go into Iuden , where Archelaus did reign in the room of his Father Herod , being further warned of God in a Dream , he turned aside into Galilee , and dwelt in a City called Nazareth . I prais and magnify thy Name , O Christ , For ordering the seemingly accidental Circumstances of thy Life to fulfil that which was spoken of the Lord by the Prophets ; thy Return from Banishment , upon a Divine Summons , expresly answering That Saying , Out of Egypt hav I called my Son ; and thine Abode in Nazareth , according to God's Direction , implicitly corresponding with This , he shal be called a 〈◊〉 . In all my Spiritual Desertions , whensoever I am restrained from thy Sanctuary or cast out of thy Sight , Lord grant I may patiently attend , and at last happily find , the seasonabl Returns of thy Grace and Presence , and altho my whol Life be an unsettled Pilgrimage , yet be thou pleased to refresh me in the various Stages of it with the Society and Priviledges of thy Chosen Peepl , and bring me in the end to the place where 〈◊〉 Honor dwelleth : that as Thou , O Child of God , didst grow and war strong in Spirit , being filled with Wisdom ; so the Grace of God may be upon Me in like manner . Cap. VIII . Of His going up to the Templ , and Disputing with the Doctors . §. 1. NOw , wheras his Parents went to Ierusalem evry year at the Feast of the Passover , the Holy Child at twelv years old did accompany them thither , after the Custom of the Feast : I magnify thy Name , O Jesus , For observing and countenancing thine own Ordinances ; and humbly beseech thee to establish and adorn thy Publick Worship among us , by restoring our Religious Solemnities to their du Veneration and Attendance , that commemorating thine ancient Mercies with thankful hearts , we may derive fresh Advantages from them , not only evry Year but all the Days of our Life . They want no Templ who hav God himself in their Hous ; they can need no Sacrifice who hav Jesus in their Company : Yet did not the H. Virgin and S. Joseph neglect their annual Progress to Jerusalem , but , in an uninterrupted Cours of pious Conformity to the Law , trained up the B. Child from his Youth in the strict Observation of it . O my Soul , consider their pious and regular Devotion , and after the good Exampl which the prudent and orderly Behavior of such holy Persons hath set before thee , be careful and conscientious as wel in celebrating the publick Christian 〈◊〉 as in improving all privat Occasions of Piety and Duty , to express thy religious Communion with the Saints not only of thine own time but of former Ages too . §. 2. When they had fulfilled the days , his Parents returned homeward ; but the Child Iesus tarried behind , which they knew not of : for , supposing him to hav been in the Company , they went a days journy before they fought him among their 〈◊〉 and acquaintance , and then turned back again to Ierusalem ; where , after three days , they found him in the Temple , fitting in the midst of the Doctors , both hearing them and asking them Questions . I prais thy H. Name , O my Savior , For making the Second Templ thus glorious by thy Presence , and giving such early Notices of thy Divinity as made all that heard Thee astonished at thine Understanding and Answers , Let all my Conferences , I beseech thee , be holy , wise , and prudent , always aiming either to receiv or communicat Instruction by proposing such Questions concerning the Mysteries of thy Kingdom as may serv to the Use of Edifying and minister Grace to the Hearers : For this purpos , make me diligent in frequenting those Places and Persons which are consecrated to thy Service and set apart by thy Providence for our ordinary Learning , that the Principls of tru Wisdom and Piety , being instilled in my Youth , may render me , in my riper Age , wise unto Salvation ; abl to refute Errors and maintain Truth , practise Virtu and discountenance Vice ; and coragious in laying hold on all fit Opportunities for both , without being unseasonabl or unprofitabl in either . §. 3. O thou Son of God , who , in Answer to that Question wherin thy Parents expressed how much they were troubled at thine Absence and amazed at thy supernatural Abilities , Son , why hast thou thus dealt with us ? Behold , thy Father and I hav sought 〈◊〉 sorrowing : didst say unto them , Wist ye not that I must be about my Father's business ? which Saying they understood not . I prais and magnify thy Name , For thy forward undertaking to do the Work of Him that 〈◊〉 Thee , preferring thy Care to pleas thy Hevenly Father before the Regard du to thine Earthly Parentage . Lord , let no Worldly Obligation be of force to withdraw me from Thee or lessen my Duty to Thee ; nor yet suffer me upon any Pretence of doing Thee Service to becom undutiful or disobliging to those whom Grace or Nature hath made my Relations : but that , taking good heed to dispatch the Business Thou dost entrust me with , in the first place , I may also deport my Self with du Respect to my several Relations , tendring that Duty which I ow them respectivly with all Affability and Cheerfulness . Cap. IX . Of His Return to Nazareth and retired Life there . §. 1. OB. Jesu , who wentest down with thy Parents to Nazareth , leaving the Society of the Great and Learned , together with the soothing Charms of popular Admiration and Applaus . I prais and magnify thy Name , For recommending a mixture of Retirement and Privacy with our publick Actions and Emploiments , wherin we may hav leisure and opportunity to contemplat thy Father's Glory , as Thou didst ; enjoying his marvellous Works , studying in his most excellent Laws , tracing the foot-steps of his Wisdom in both , and ravished with the Consideration of his infinit Lov in all . By these approved Means , let My Faculties and Thy Graces be so improved in me , that I may view all things with Thine Eys ; expose my self rarely , with Thy Prudence ; retire with Thy Contentedness ; be enflamed with Thy Lov to God and Man ; and partake of all the unknown Accomplishments that ly hid in Thy concealed Life , som Sparks wherof darted forth in thy Super-natural Understanding and exemplary Conversation evry day . Thus , receiving of Thy Fulness Grace for Grace , I shal derive far more Satisfaction from the Light of thy Countenance , in a domestick Privacy , than all the inviting Advantages and publick Honors of the World can pretend to . §. 2. O thou sole Fountain of our Grace and Glory , who didst not only accompany thy Parents to Nazareth , but wast subject unto them there , being content to liv and labor in the painful Vocation of thy reputed Father til the thirtieth Year of thine Age ; for , on that account thine own Countrymen tearm thee The Carpenter , as wel as The Carpenter's Son : I prais thy H. Name , For expressing thy Subjection and Humility so long in that mean and laborious Emploiment . Quicken me , I beseech thee , to honest Industry in my Calling , that , whether it seem base or honorabl in the Eys of Men , I may duly approv my self in the sight of God , and be so wel contented with whatsoever part his wiser Providence allots me , to act , as never to be ashamed of my poorest Kindred or of doing any the meanest Offices for them . §. 3. O my Dear Jesus , in that silent Painfulness and retired Condition , which so long veiled thy hevenly Extraction as seemed to pass it into Oblivion , Thou didst encreas in Wisdom and Stature , and in Favor with God and Men. I magnify thy Reverend Name . For the Purity of thine inoffensiv Life , and that signal Patience wherwith thou didst attend the prefixed time of executing thy Divine Office. Lord , rectify that Eagerness and Impatience wherwith we usualy snatch at expected Honors and rush into new Emploiments , Pardon those Miscarriages in my present state of Life wherby I hav given Occasion of Offence to any , and endu me with so much Prudence and Humility as may render my Lov and Service acceptabl to all ; that I may grow into favor with God and Men , which thine Exampl and Success persuade me is a Grace not desirabl only , but attainabl also by those that increas in Wisdom as well as Stature , and express their so doing in an amiabl and blameless Conversation . Cap. X. Of His Inauguration to his Office by the Preaching and Baptism of S. John. §. 1. O My Gracious Redeemer , thou didst send thy Servant John ( who grew and waxed strong in Spirit , being in the Wilderness til the day of his Shewing unto Israel ) as a Messenger before thy face to prepare thy way before Thee , by 〈◊〉 the Baptism of 〈◊〉 for the Remission of Sins , wherin he exprest The Uoice of one crying in the Wilderness , Prepare ye the way of the Lord , make his Paths strait , as it is written in the Prophets : I prais and magnify thy Name , For this suitabl Beginning of the Gospel of 〈◊〉 Christ the Son of God. Let me learn , I beseech thee , from the Austerity of thy Fore-runner , both in Apparel and Diet ( for , the same John had his Raiment of Camel's hair and a leathern Girdl at 〈◊〉 his Loins , and his Meat was Locusts and wild Dony ) so to comply with the Doctrin of Mortification and Repentance which he preached and practised , that I may 〈◊〉 the Salvation of God. And , as the Peepl , who went out to him from Jerusalem and Judea , and all the Region round about , were baptized of him in Jordan ; confessing their Sins , so do thou baptize me with the H. Ghost and with Fire to the forsaking of mine ; that being effectualy warned to flee from the Wrath to com , I may bring forth fruits meet for Repentance , rather glorying to hav Abraham my Father in Faith than after the Flesh , since God is abl of the very Stones to rais up Children unto him . And now that the Axis laid 〈◊〉 the Root of the 〈◊〉 , be graciously pleased to direct the hand that guides it , to cut off the dead or luxuriant Branches of Sin and Folly that evry 〈◊〉 may bring forth good Fruit , in stead of hewing down the whol Body to be cast into the fire . §. 2. When the Peepl , the Publicans , and the Soldiers , which came forth to be baptized of John , asked him , What shal we do : Instead of requiring them to forsake their several Callings , as unlawful or irreligious , He recommends Charity , upright Dealing , and honest Contentment to their Practice in the du Use of them . I giv thee Thanks and Prais , O Jesus , For making the Duties of Religion consistent with those of our Worldly Vocations . Lord , bless my conscionabl Industry in that lawful Emploiment wherunto thy Providence hath called me , that , by my honest Diligence therin , I may do Thee Service in my Generation , and working with my hands the thing which is Good , may hav ( and hav the Heart ) to giv to him that needeth : And yet , let not my earnest Concernment for the things of this Life be pleaded in Excuse for my Neglect of a better , but among all my most justifiabl Cares , allow som Time and Thought so to attend on the Ministry of thy Word and the Administration of thy Sacraments , as may best make a practical Expression of , and giv a proper Answer to , this Inquiry on the behalf of my Soul , What must I do to be saved ? §. 3. As the Peepl were in 〈◊〉 , and all men mused 〈◊〉 their hearts of John , 〈◊〉 he were the Christ or not ; so that the Jews sent Priests and Levits , who were of the 〈◊〉 , from Jerusalem to Bethabara beyond Jordan 〈◊〉 he was baptizing , to ask him , Who art thou ? He denied not , but confessed , I am not the CHRIST , nor Elias , neither that Propher . I indeed baptize you with Water , but there standeth one among you whom ye know not ; He cometh after me and is preferred before me ; for , He was before me , tho born after me ; the latchet of whose shoos I am not worthy to unloos ; whose Fan is in his hand , and he wil 〈◊〉 purge his 〈◊〉 , and wil gather the Wheat into his Garner ; but the Chaff he wil burn with fire unquenchabl . I prais and magnify thy Name , O Christ , For this Record of John , who 〈◊〉 witness of Thee without seeking the Enhancement of his own Reputation by the envious Concealment of thy Person or Office. Lord , purge the floor of my Heart from all that Chaff of Vanity and Pride which renders me at any time inclinabl to deck my self with the spoils of that Honor which is only du to Thee ; that , being littl in mine own Eys ; I may cheerfuly magnify Him who is mightier than I , of whose fulness we hav all received , even Grace for Grace , which alone can fit us to be laid up in store for the Master's Use in his Hous not made with hands eternal in the Hevens ; for , the Law was given by Moses , but Grace and Truth came by Jesus Christ , who , being the only Begotten Son which is in the bosom of the Father , hath declared that God whom no man hath seen at any time : And since the same John , being a man sent from God , came for a Witness , to bear witness of the Light , that all men throu him might believ ; let this his publick Testimony hav its designed Effect upon 〈◊〉 man that cometh into 〈◊〉 〈◊〉 , not only confirming the tru Faith where it hath been already planted , but creating it also where 't is yet wanting , with so great a Power and Demonstration of the Spirit , that , altho the World , which was made by him , without whom was not any thing made , knew him not while He was in the World , yet it may never more be said , He came unto his own , and his own received him not , but being now no longer born of Blood , or of the Wil of Man , but of God , All Flesh may see thy Salvation , and behold the Glory of the Word made Flesh , as that of the only begotten of the Father , who as verily was in the beginning , and was with God , and was God , as he dwelt among Us ful of Grace and Truth . And the good God of the Spirits of all Flesh grant that the Son of thy Lov in whom was that Life which was the Light of Men , may shine in the Darkness that hath benighted the Children of this World , til the Power ( or rather Priviledg ) to becom the Sons of God , which He gave to them that believ on his Name , 〈◊〉 graciously imparted to all the Families of the Earth , by embracing the true Faith which hath saved as many as received him . §. 4. Then cometh Iesus from Galilee to Iordan unto Iohn , to be baptized of him , having quitted his dear Relations and privat Occupation , the more freely to begin and attend his Father's business : I celebrat thy Name , O my Dear Redeemer , For leaving the Sweetness of a peaceabl Retirement , to enter upon a State not only encumber'd with Sweat and Travel , but also 〈◊〉 to Censure and Persecution for thy Church's sake . I humbly beseech Thee , let no Self-ends , or more pleasurabl Enjoyments , detain any one from undertaking such publick Duties as he is lawfuly called unto : but , when a more open Exposure may any way conduce to the general Good and Benefit of thy Peepl , be a safe Retirement never so desirabl , encorage us all to abandon our particular Eas and Satisfaction ; preferring thy Church before all our privat Concernments or domestick Interests whatsoever . §. 5. O B. Jesus , tho Iohn 〈◊〉 thee , saying , I hav need to be baptized of Thee , and comest Thou to me ? yet didst thou persist in thy Resolution of submitting to his Disciplin and Baptism , who owned himself 〈◊〉 to carry thy Shoos , requiring him to suffer it to be so now : I magnify thy Gracious Name , For thus expressing how well it becometh us to fulfil all Righteousness . O giv me , and all that call themselves after Thy Name , the Christian Humility of conforming to all the Rules of Godly Disciplin which shall be found requisit for thy Church's Peace , and of submitting to any Service ( how much soever abased ) that may tend to the Benefit of the smallest in thy Flock , or end in the Advancement of thy Glory . §. 6. Most H. Jesus , who , when all the Peepl were baptized , didst descend into the River to be baptized among them , that thy Father's Declaration , being made from Heven in the Audience of a Multitude , might be the more publickly known and undeniably confirmed : I glorify thy Name , Because thy Delights are among the Children of Men. Be present , I beseech thee , in all the devout Assemblies of thy Saints and Servants ; and so bless thine Ordinances unto them , that the Wil of God revealed from Heven 〈◊〉 be effectualy divulged and obey'd among all Nations . And now thou hast thus sanctified the Element of Water to becom Sacramental for the Remission of Sins , having in a Symbol purified human Nature of that Guilt and Pollution which thou hadst undertaken to expiat and remov , so making good the Baptist's further Testimony of Thee , when he saw thee , O Iesus , coming unto him , and said , Behold the Lamb of God which taketh away the Sins of the World : Lord , Pardon those many heinous 〈◊〉 which hav miserably defiled my Life and Conscience since I received Baptismal Grace , and so renew thy Covenant of Mercy unto my Soul that I may never so ungratefuly violat the Conditions or forfeit the Advantages of it any more . §. 7. O thou Anointed of the Lord , who receivedst not the Spirit by measure ; for , being baptized and praying , the Heven was 〈◊〉 ; And the H. Ghost descended in a bodily Shape like a Dov upon Thee : And 〈◊〉 , a 〈◊〉 from Heven , saying , This is my Beloved Son in whom I am wel pleased . What could be a more glorious Attendant on thy Publication than so express a Discovery of the B. Trinity ? Thy Relation to God the Father , the Being and Office of the H. Ghost , and the Good Wil of the whol God-head to Mankind , being jointly display'd therin : I prais and magnify thy Name , For exhibiting so many Sacred Mysteries ( as in a littl but accurat Picture ) which in other Ages were not made known unto the Sons of men . Lord , let me be ravished and instructed with this marvellous Vision , as Thy Forerunner was , who openly professed , I knew him not ; but that He should be made manifest to Israel , therfore am I com baptizing with Water : for , he that sent me said unto me , Upon whom thou shalt see the Spirit descending and remaining on him , the same is He which baptizeth with the 〈◊〉 Ghost : And I saw and bare Record that This is the Son of God. Enlighten the Ey of my Soul to behold this inconceivabl yet evident Manifestation of the Ever-blessed Trinity ; and exalt mine Understanding to such a right Apprehension of that Sacred Mystery , that all my Acts of Adoration may be duly directed and graciously accepted . May the Hevens , which were open at thy Baptism , never be shut against my Prayers or Praises ; and since thou hast opened the Kingdom of Heven to all Believers , grant the same Spirit that descended upon Thee may abide with Me and thy whol Church for ever , that we who are in Baptism adopted Sons of God , according to the good pleasure of his Wil , may be charm'd and honor'd with the Eccho of that 〈◊〉 from Heven which proclaimed Thee Beloved . And since thou , my merciful Savior , hast made choice of such proper Emblems to shadow forth thy Glory , make them suitably impressiv on my Memory and Affections : for , wheras the Promulgation of the Law was attended with terribl Thunders and thick Darkness , to express the Dreadfulness of God's Presence unto the sinful Transgressors of it , Thy Preaching of the Gospel of Peace is usher'd in by the H. Ghost in the likeness of a Dov , to bring the Oliv-branch of Reconciliation to Mankind , and shew what Meekness of Spirit is the proper Badg or Cognisance of thy tru Discipls . The End of the First Book . THE Soul's Communion WITH HER SAVIOR . The Second Book , Containing what occurs in the First Year of his Publick Ministry . Cap. I. Of His Retirement , Fasting , and Temtation . §. 1. O Blessed Iesus , who , being ful of the Holy Ghost , immediatly after thy return from Iordan , wast led by the Spirit into the Wilderness : I prais and magnify thy Name , For thus chalking out the Way to divine and spiritual Atchievments . O thou , the only Comfort of all my Solitudes , giv me Grace to set apart fit times for Prayer and Contemplation , after thine Exampl , before I enter upon any great Emploiment ; that what I undertake with du and devout Consideration may be so blest and accepted by thy Goodness , as may render it succesful to thine Honor . And , whensoever it shal pleas Thee to inspire me with holy Thoughts and Resolutions , incline my Heart cheerfuly to follow the Motions of thy B. Spirit , that I may never incur the Guilt of Resisting the H. Ghost . §. 2. O thou high and holy One of Israel , who hast abased thy self to co-habit with the wild Beasts of the Desert for my sake , whose nativ fierceness was so much awed by thy Sacred Presence as left them neither Power nor Inclination to hurt Thee : I glorify thy Great Name , For submitting to the disconsolat Inconveniences of that inhospitabl Place and Company . Lord , disdain not to visit the uncultivated Wilderness of my Soul too ; and subdu therin all those brutish Appetits , those untamed Passions , that would utterly destroy me , til thou bring all the Imaginations of my Heart into Subjection to thy H. Will. §. 3. O my most Gracious Redeemer , who didst fast 〈◊〉 Days and forty Nights , and 〈◊〉 afterward an hungred . I prais thy H. Name , For teaching me both the Duty and Benefit of Fasting . Lord , let me not at any time eat or drink without such a Temper and Moderation as may better enabl me for thy Service : but on all the Seasons and Occasions of Fasting prescribed either by Thee or thy Church , make me impartialy strict and severe to my self , in Communion with thy Saints , in Sorrow for my Sins , and in Memory of Thy Sufferings ; denying my self not only pleasant Bread and palatabl Drink , but all manner of Sustenance , for a time proportionabl to my frailty , ( in Conformity to thine Exampl who in those days 〈◊〉 eat nothing ) as a just Acknowledgment how unworthy I am of enjoying that Priviledg which the first Man's unruly Appetit forfeited in Paradise , and a fit Occasion to remind me of Hungring and Thirsting after Righteousness by the Sens of my bodily Wants . And whensoever thou givest me Grace or Leisure to retire my self for the Exercise of Devotion , help me both to sanctify my Retirement by Prayer and Fasting , and to spend my Time in judging my self that I be not judged of the Lord , in punishing my self that Thou may'st spare me , and in turning from my Sins that thy Judgments may be averted from me . O my Dear Jesu , be thou my Company in Solitude , my Food in Fasting , and the sublimest Joy of evry Feast I celebrat : Be thy divine Graces my choicest Viands , thy Laws my Study , thy Works my Praises , thy Mercies my Enjoyments , thy Majesty my Fear , thy Lov my Comfort , thy Wisdom my Instruction , thy Goodness my Guide , and thy sacred Presence my Guard all the days of my Pilgrimage in the Wilderness of this World. §. 4. Most Holy and Invincibl Savior , thou didst not only fast but wast forty days temted of the Devil , whose Craft and Importunity thou hast utterly defeated by the Sword of the Spirit which is the Word of God : I magnify thy Name , That being assaulted with the subtil Insinuations of Necessity , Curiosity , Vain-glory , Presumtion , Ambition , &c. thou hast experimentaly discover'd with what Weapon I may best resist and subdu all manner of Temtations . Lord , whensoever I am to encounter with any of those Enemies which war against my Soul , let me never be sollicitous for any other Armor of Defence than thy Word ; but hav Recours therunto , in a du Sens of my own Weakness , by such devout Fasting and Prayer as may endu me with an holy Reverence to what is written , the du Remembrance and Application wherof may at all times secure me from the mischievous Influence of any Temtation , and succesfuly enabl me at once to resist and conquer the Temter . And since we hav an High-Priest which can be touched with the feeling of our Infirmities , having been in all points temted like as - we are yet without Sin , so that we may com boldly to the Throne of Grace to obtain Mercy and Favor for an 〈◊〉 Relief ; I humbly beseech Thee , O faithful God , suffer Vs not to be temted abov that we are abl , but with evry Temtation make a way for our escape , that we may be abl to bear it . Let no Arguments drawn from any sensual Wants or Comforts with-draw me from my Duty to Thee or Confidence in Thee , since it is written , that Man shal not liv by Bread alone , but by evry Word that 〈◊〉 out of the mouth of God. Let not the bewitching Prospect of worldly Power and Glory ever make me stagger in mine Obedience to that divine Command , Thou shalt worship the Lord thy God and him 〈◊〉 shalt thou lerv : And let 〈◊〉 soothing Flatteries seduce me to 〈◊〉 the Lord my God by any unwarrantabl Act of Presumtion , lest by leaving those Ways wherin thou hast given thine 〈◊〉 Charge over me to 〈◊〉 me , 〈◊〉 lose the Benefit of their Protection and dash my foot against a Stone . §. 5. O B. Lord , With what gradual Artifices did Satan attack thee ? With how great a Stock of Impudence did he renew his Sollicitations ? He begins to work upon thy Need , expecting that an hungry Appetit would soon induce thee to swallow his first Bait , Command that these Stones be made Bread : Then 〈◊〉 taketh thee up into the H. 〈◊〉 and sets 〈◊〉 on a Pinacl of the Templ , in hopes to see thee cast thy self 〈◊〉 from thence , craftily gilding over these two devilish Suggestions with so plausibl an Argument as that of proving whether Thou be the Son of God or no : And at last , as if the Want of Success had animated him to greater Villanies , he proceeds to shew thee all the Kingdoms of the World ; falsly supposing the Glory of them might induce thee to depend upon his falser Promise , All these things will 〈◊〉 giv thee , tho it were upon the basest Condition imaginabl , if thou wilt fall down and worship me . I celebrat thy great Name , For thine unparallel'd Patience in bearing with his irksom Importunity , and that powerful Severity wherwith thou didst rebuke his Impudence . Enabl me also , I humbly beseech thee , whensoever the Temter seeks to delude me by his glosing Fallacy in mincing the Truth of God revealed in Scripture , or impose upon me by any gross and apparent Falshood forged in his own Mint of Lying , of the same nature with what he affirms concerning the Disposal of this World's Pomp and Power , That is delivered unto me , and to whomsoever I will I giv it ; so to descry his Fraud and detest his I alshood as to defeat his Malice and be released from his further Sollicitations by thy divine Aid , who didst banish him and his Temtations from thee with a word , saying unto him , Get thee 〈◊〉 me , Satan . §. 6. My B. Redeemer , when the Devil had ended all the Temtation , thy Constancy having rather baffled his Attemt than abated his Malice , he departed from thee for a Season ; and no sooner did the Devil leav thee , but behold Angels came and 〈◊〉 unto thee : I prais and magnify thy Name , For this glorious Issu of thy Conflict with our Arch-enemy , and for the grand Encoragement thou hereby givest us to persevere unto the end , having thus made that inspired Advice an experimental Truth , Resist the Devil and he wil flee from you . Lord , whensoever thy Grace hath succesfully armed me against the fiery Darts of the Wicked One , so that he retires with Disappointment ; let me not grow secure as one ignorant of his Devices , but be the more cautious in expectation of his speedy Return , and vigilant in preparing to frustrat his next Assault ; for , if when he lost the day , he did not quit the field without thoughts of rallying his shatter'd Forces against the Captain of our Salvation , What shal deterr him from re-attacquing such pusillanimous Soldiers as we are ? And , as we hav all the Reason imaginabl to stand upon our Guard in respect of the danger we are in , so we hav no small Encoragement to 〈◊〉 our selvs like Men in regard of the Recompence attending it ; for , as soon as we can get rid of the Temter's Sollicitations , we shal be refreshed with the consolatory presence of the Holy Angels , the Operations of Grace herein conforming to the Laws of Nature which admit of no Vacuity . Cap. II. Of our Savior's Entertaining two of S. John's Discipls , and his Conference with Simon Peter , Philip , and Nathanael . §. 1. ST . John the Baptist , who bare Record of Christ both Before and At his Baptism , did also After it repeat his Testimony , looking upon Jesus as he walked ; wherupon two of his Discipls , which heard 〈◊〉 say Behold the Lamb of God , followed Jesus , and abode with him that day : One of the two was 〈◊〉 , who finding his 〈◊〉 Brother Simon , both told him this joyful News , We hav found the 〈◊〉 , and brought him to Jesus . I prais and magnify thy Name , O Christ , For thine exemplary Clemency and ready Condescension to entertain such as own thee their Master and enquire where thou dwellesf , tho it be about the tenth hour . Lord , incline my Heart not only , upon thy gracious Invitation , to Com and 〈◊〉 the place where thine Honor dwelleth , but to take up mine Abode with 〈◊〉 ; who hast given us a Taste of thine Omniscience , in that thou couldst say to Andrew's 〈◊〉 , as soon as thou hadst 〈◊〉 him ( without any previous Inquiry , or human Information ) Thou art Simon the Son of Jona , thou shalt be called Cephas which is by interpretation , Peter . §. 2. The day following Iesus , going forth into Galilee , 〈◊〉 Philip who was of 〈◊〉 , and 〈◊〉 unto him , Follow me : wherupon he believed Iesus of 〈◊〉 , the Son of Ioseph to be 〈◊〉 of whom 〈◊〉 in the Law , aud the Prophets did write , as he soon after acquainted 〈◊〉 , using it for a cogent Argument to draw him also to Jesus . I prais thy H. Name , O thou Redeemer of Israel , For the magnetick Power of thy Life and Doctrin , by virtu wherof Men are thus drawn to follow Thee , like one Link after another in a wel compacted Chain . Draw me , O Lord , we wil run after thee , that as wel by mine Exampl as Arguments , I may induce others to partake of that Blessedness which those happy 〈◊〉 enjoy who are admitted to convers with Thee , 〈◊〉 believing Thou art He of whom the Lord spake unto his Servant Moses on this wise , I wil rais them up a Prophet from among their Brethren , like unto thee , and I wil put my words into his mouth ; and whosoever wil not hearken unto my words which he shal speak in my Name , I wil require it of him . §. 3. O B : Jesus , Becaus thou saidst unto Nathanael , I 〈◊〉 thee under the Figg-tree , he , that had lately questioned , Can there any good 〈◊〉 com out of 〈◊〉 ? did believ and confess , Thou art the Son of God , Thou art the King of Israel ; 〈◊〉 〈◊〉 thou wast pleased to encorage and confirm with a Promise that he should see greater things than these ; making this plain Declaration of what sort they should be , Uerily , verily , I say unto you , Hereafter ye shal see Heven open , and the Angels of God ascending and descending upon the Son of Man. I magnify thy Name , O thou tru Jacob's Ladder , in whose Person Heven and Earth are united ; for whose sake the Celestial Spirits minister to the Saints who shal be Heirs of Salvation ; and by whose Order they either vouchsafe us their hevenly Aid and Protection , or withdraw its sacred Influence from us . Lord , wheras thou sawest Nathanael , before that Philip called him , when he was under the Fig-tree , and ( which is yet a greater Miracl ) didst discern his Heart before thou hadst seen his Face ; make me always apprehensiv that Darkness or Distance hideth not from Thee , who knowest my Downfitting and mine Up-rising , and understandest my Thoughts afar off ; til the awful Consideration of thine Omnipresence render me an Israelite indeed , in whom is no Guile . And , I beseech thee , let these early Manifestations of thy Divinity so quicken and confirm my Faith in Thee , that Thou maist go on to reward thine own Gifts in Me with greater Graces , til my present Knowledg of thy sacred Person and saving Office be crowned and compleated with that unspeakabl Priviledg reserved for the Sons of God when it doth appear what they shal be , for then we shal see him as he is . §. 4. When these Good Men had seen and spoken with the Lord , it seems som ( if not all ) of them soon after left Him ; and tho his first Conference with them laid a sound foundation of Faith in their Hearts , yet it restrained not their Hands from returning to their former Occupations : I prais and magnify thy Name , O Christ , For graciously dispensing with thy Servants Necessities , wherby thou hast given us a satisfactory Intimation , that to believ in Thee as a privat Discipl is not at all inconsistent with the honest prosecution of our Secular Emploiments ; thy Wisdom & Justice having made it our Christian Duty as wel as Liberty to be diligent in the business of our lawful Callings . However , let me never ( I earnestly beseech Thee ) yield mine Ear to be bored in the servil Drudgery of any anxious Cares or useless Vanities of this present World , having once found Thee whom my Soul loveth . Cap. III. Of his turning Water into Wine . §. 1. THe Mother of Iesus being at a Marriage which was in Cana of Galilee , both Iesus was called and his Discipls to the Marriage , where the Lord of Eternal Purity did not only honor the Wedding with his : Sacred Presence but also supply the Wants of the Nuptial Entertainment with 〈◊〉 that was made Wine ; and that in a very liberal proportion , far beyond the stint of a niggardly Spirit , for there were six Water-pots of Stone , containing two or three firkins apiece , which he caused them to fill up to the brim with Water , and then bid them draw out thence for the Use of the Guests ; wherof when the Ruler of the Feast had tasted , not knowing whence it was , he gave the Bride groom this publick Commendation , saying unto him , Evry man at the beginning doth set forth good Wine , and when men hav wel drunk , then that which is wors ; but thou hast kept the 〈◊〉 Wine until now . I prais and magnify thy N●me , O Christ , the inexhaustibl Fountain of Goodness , For this Beginning of Miracls which thou 〈◊〉 in Cana of Galilee , wherin Thou hast at once so convincingly manifested forth thy Glory that thy Discipls believed on Thee , and withal set a Mark of Honor as wel on the Married as the Virgin state of Life . I beseech thee , bless and sanctify all Persons joined in holy Wedlock ; visit them with thy supernatural Grace and Power ; turn their Water into Wine ; change their Natural Desires into Divine Affections ; exalt their sensual Pleasures into spiritual Delights ; and refine their transitory Enjoiments into an eternal Inheritance ; that by growing up from strength to strength in mutual Lov and joint Devotion , their last Days may be their best . §. 2. When the Mother of Jesus said unto him , They 〈◊〉 〈◊〉 〈◊〉 , couching under that brief Intimation a tacit Request for the Supply of what they wanted ; Jesus saith unto her , Woman , What 〈◊〉 I to do with Thee : Mine hour is not yet com : As if by such a slighting Answer he seem'd to check her pretended Interposition and Authority in the matters of his Mediatorship , which som blind 〈◊〉 hav since endevored to persuade the World is her undoubted Right . I prais and magnify thy H. Name , O my sole Mediator and Advocat , For giving us this covert yet very intelligibl Expression of thy Fore-sight and Dislike of that idolatrous Copartnership with the Holy Trinity , wherunto the inordinat Devotion of some Superstitious Christians hath erroneously exalted and inshrined thy Virgin-Mother , in these later and more corrupt Ages of thy Church . Lord , I beseech thee , inlighten my Soul with such a discreet and tru Distinction between the Honor or Respect I may justly bear to thy Earthly Mother , or any other of thy Saints enrolled in Heven among the Spirits of Just Men made perfect , and that Homage and Adoration which I am bound to pay unto Thy Self in the Unity of thy Hevenly Father and the Eternal Spirit ; that while I commemorat the Grace Thou hast conferred on Her , whom thy H. Angel hath authorized us to call Blessed among Women , I presume not to rob God of his peculiar Honor , who declares expresly , I wil not giv my Glory unto another . And herein I shal best comply with that Advice which She her Self gave to the Servants that attended on this Nuptial Solemnity , Whatsoever he saith unto you , do it : for , thence we may rationaly infer , That our resolved and activ Obedience to Thy Divine Commands is much more likely to gratify her holy Soul in Heven , than any irregular Expression of Religious Worship unwarrantably tender'd to her Self on Earth . Cap. IV. Of His Acts at the first Passover . §. 1. AFter this he went down to Capernaum with his Mother , his Brethren and Discipls , but they continued there not many days ; for the Jews Passover was at hand , and therefore Jesus went up to Jerusalem , where finding those that sold Oxen , and 〈◊〉 , and Dovs , and the Changers of mony , sitting in the Templ , he made a Scourge of small Cords and drove them all out thence , 〈◊〉 out the Changers Mony , and overthrew their 〈◊〉 ; saying unto them , Take these things hence : I prais and magnify thy Name , O Lord of Hosts , thou Mighty God of Sabaoth , who , for the more publick and notabl Declaration of thy Power , didst signalize the very Commencement of thy Ministerial Function by purging thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 Authority , from 〈◊〉 gross Prophanation of those 〈◊〉 made it an Hous of 〈◊〉 ; which was an Act so extraordinary as gave thy 〈◊〉 occasion to 〈◊〉 that it was written , The zeal of 〈◊〉 〈◊〉 Hous hath eaten me up : May all Places religiously set apart for thy Worship be ever 〈◊〉 in a venerabl manner , I beseech thee , and in thy Sanctuary let evry man speak of his Honor that dwels there ; that when we 〈◊〉 upon Thee , O God , in the midst of thy Templ , our Hearts being 〈◊〉 from all Sacrilegious Thoughts of Secular Negotiations , which like a Cage of 〈◊〉 〈◊〉 are apt as wel to 〈◊〉 as keep a place in thy holy Habitation , the Templ of thy more especial Presence may be ( as it ought ) a Hous of Prayer , not a Den of Thievs . §. 2. Most H. Jesus , When the 〈◊〉 , 〈◊〉 thou 〈◊〉 these things , questioned 〈◊〉 Authority , saying , 〈◊〉 〈◊〉 〈◊〉 thou unto us ? Thou 〈◊〉 briefly make Answer unto them , 〈◊〉 this Templ , and in three days 〈◊〉 〈◊〉 rais it up . I celebrat thy Sacred Name , For the hidden Mystery and yet most undoubted Truth couched in this thy prudent Reply ; which became easily intelligibl when thou wast risen from the Dead , after that both Jew and Gentil had employ'd their utmost Power and Malice to destroy thee ; for , then thy Discipls not only remembred that Thou hadst said this unto them , but they 〈◊〉 understood that to be spoken of the Templ of thy Body , which the 〈◊〉 misapplied to their material Templ , in the building wherof forty and six years were elapsed . I humbly beseech thee , O Lord , That the actual Accomplishment of all thy mysterious yet most infallibl Predictions may so enlighten the Understanding of thy Discipls in this later Age of thy Church , as to engage Our Faith with no less efficacy than it did that of thy primitiv Followers , who hereupon believed the Scripture and the Word which Jesus had said . §. 3. O B. Jesus , tho many 〈◊〉 in thy Name , when they saw the Miracls which thou didst in Jerusalem at the 〈◊〉 , in the Feast-day ; yet didst not thou commit thy Self unto them , becaus thou knewest all Men : I glorify thy great Name , For this eminent Expression of the Divinity of the Son of Man , who was so far abov the necessity of depending or relying on the faithless or feebl Generation of Adam , that He 〈◊〉 not that any should testify of them ; for He knew what was in Man , even while he vouchsafed to be conversant with them upon Earth in the likeness of Men. I humbly beseech Thee , O Christ , let the same Spirit which rested upon Thee be my Comfort and Support , that from 〈◊〉 I lean not on any Child of Man , for there is no Hope no Help in them , but fully settl my whol Trust in God , and commit the Keeping of my Soul to Him in Wel-doing , as unto a faithful Creator . And further teach me , by this thine instructiv Exampl , so much discreet Caution , both in my Dealings with Men , as may prevent the betraying of my Self to their deceitful Practices , and in my Deportment towards God , as may ever express me duly sensibl of 〈◊〉 Omniscience . Cap. V. Of His Conference with Nicodemus . §. I. WHen a man of the Pharisees , named Nicodemus , came to Thee O Jesus by night , with a privat Acknowledgment of thy Sacred Mission and unparallel'd Miracls , which he wanted the Corage to avow in publick , Thou wast gracioufly pleased ( without upbraiding either his Infirmity or Ignorance ) to discours the Mysteries of Regeneration to him in such a new and unheard-of manner as far exceeded the Knowledg of any Master of Israel : I prais thy H. Name , For all the profound and singular Excellencies of thy hevenly Doctrin , wherby we know Thou art a Teacher com from God ; and for that convincing Method Thou hast made Use of to confirm it , which was of force enough to make a Ruler of the Jews confess , No man can do these Miracls that thou dost , except God be with him . Tho the Laws of Nature do not allow a Man to be born when he is old , or enter the second time into his Mother's Womb ; yet , by the Power of thy Grace , let me ( I beseech thee ) 〈◊〉 born agen , not of Water only , but of the Spirit too ; that as I am naturally Flesh born of the Flesh , so I may becom really Spirit born of the Spirit , and be therby qualified both to 〈◊〉 and to enter into the Kingdom of God. §. 2. O most holy and hevenly Doctor , who didst represent to Nicodemus the unaccountabl yet apparent Motions of the H. Ghost in the mysterious Regeneration of evry one that is born of the Spirit , by this apt Similitude , The wind 〈◊〉 where it listeth , and thou hearest the Sound therof , canst not tell whence it cometh and whither it goeth ; which drew him that was learned in the Matters of the Law to own his Ignorance in the Method of the Gospel , by putting this Question , 〈◊〉 can these things be : I magnify thy Glorious Name , For speaking that Thou dost know , and testifying that Thou hast seen , tho we receiv not thy Witness . I earnestly beseech Thee , O Jesus , how backward soever Thou findest us to believ when thou hast told us earthly things , vouchsafe to tell us of hevenly things , and to exhibit as wel the powerful Efficacy of thy whol Doctrin as the indisputabl Truth of the most abstruse parts of it , help Thou our Unbelief : That , notwithstanding my inability to satisfy my Self or Others How the Birth from abov is wrought in my Heart , yet I may palpably evidence to the whol World , both in Word and Deed , What it is to be a new Creature , and make it appear that the Spirit of God hath breathed upon my Soul , tho I cannot determin the precise Time nor describe the exact Manner of his graciousOperation . §. 〈◊〉 . O thou Son of Man which art in Heven , whither no man hath ascended up but he that came down from thence ; who , to convince us that whatever thou hast suffer'd upon Earth was of thine own voluntary Resolution and Praescience , didst expresly foretel as wel the particular Circumstance as the gracious Design of thy Death , in these plain Tearms , As Moses lifted up the Serpent in the Wilderness , even so must the Son of Man be lifted up ; that whosoever believeth in him should not perish , but hav eternal Life : I prais and magnify thy Name , Becaus God so loved the World , that he gave his only begotten Son , that whosoever believeth in Him should not perish , but hav everlasting life . I humbly beseech Thee , O Jesu , since God sent not his Son into the World to condemn it , but that the World throu him might be saved , establish my Soul in this Faith , and qualify me for that happy End of it by an unblamabl Conversation , that Impiety may not temt me to Infidelity and Unbelief consign me to Damnation : for , ( as thy unerring Truth assures us ) he that believeth not , is condemned already ; the preposterous Occasion of the Guilt being justly applied to aggravat and ascertain the Condemnation , That Light is com into the World , and yet Men loved Darkness rather than Light , becaus their Deeds were evil ; for , evry one that doth evil hates and shuns the Light lest his Deeds should be reproved ; wheras he that doth Truth , who rightly believs and acts according to the Principls of a sound Faith , cometh to the Light , wherby his Deeds may be made manifest that they are wrought in God. Cap. VI. Of His Baptizing in Judea , and the Dispute that arose therupon between St. John's Discipls and the Jews . §. I. AFter these things , the H. Jesus and his Discipls came into the Land of Judea , where he tarried with them baptizing . Prais thou the Lord , O my Soul , For perfecting the Design of S. John's Baptism by the succeeding Administration of Thine , even whilst he was also 〈◊〉 in Enon near to 〈◊〉 , becaus much Water was there ; Giving us therby a tacit yet significant Intimation of thy forwardness to prosecute the Work of our Redemtion , which would rather shorten the Night by the hasty Approach of thy Day of Grace , than 〈◊〉 the Rising of the Sun til the Setting of thy Morning-Star , for , 〈◊〉 was not yet cast into Prison . I humbly implore thee , O Christ , let us draw near unto thy 〈◊〉 Ordinances with a tru Heart , in ful Assurance of Faith , having our Hearts sprinkled from an evil Conscience as wel as our Bodies washed with pure Water : And , Oh! that whol Rivers of Waters might be employ'd and 〈◊〉 for the baptizing great Multitudes of 〈◊〉 from amongst all Nations , and Kindreds , and Peepl , and Tongs throu out the World , to accomplish the Number of thine Elect and hasten thy Kingdom . §. 2. Upon this Occasion there 〈◊〉 a 〈◊〉 between som of John's Discipls and the 〈◊〉 , about Purifying ; and they came unto 〈◊〉 , saying , 〈◊〉 , He that was with thee beyond 〈◊〉 , to whom thou 〈◊〉 Witness , behold , the same 〈◊〉 and all men com to 〈◊〉 . Wherupon thy Servant John gave this further Testimony 〈◊〉 Thee , O Jesus , publickly confessing in the audience of the peepl , 〈◊〉 your 〈◊〉 〈◊〉 me Witness that I said , I am not the Christ , but that I am sent before him . He that hath the Bride is the Bride-groom ; but the Friend of the Bride groom , which standeth and heareth him , rejoiceth greatly becaus of the Bride-groom's 〈◊〉 : This my 〈◊〉 therefore is fulfilled . He must increas but I must decreas : for , He that cometh from 〈◊〉 is abov all ; and altho He that is of the Earth is Earthly , and speaketh of the Earth , yet He that cometh from 〈◊〉 , what He hath seen and heard , that He testifieth , tho no man receiv his Testimony . But he that hath received his Testimony hath set to his Seal that God is tru : for , He whom God hath sent , speaketh the words of God ; which we may boldly rely upon , in regard God giveth not the Spirit by measure unto Him : nay , the Father so loveth the Son that He hath given All things into His hand ; and resolvs our Fate shal be according to the Faith we bear Him ; for , He that believeth on the Son hath everlasting Life ; wheras he that believeth not the Son , shal not see Life , but the Wrath of God abideth on him . I adore thy Sacred Name , O thou whom my Soul loveth , For the great Understanding this thy Servant had touching the Knowledg of thine Eternal God-head , and the whol Mystery of thine Everlasting Gospel , which he hath thus clearly expressed in this his excellent Sermon left upon Record for my Instruction . Lord , I. beseech Thee , since a Man can 〈◊〉 nothing except it be given him from heven , 〈◊〉 such a measure of thy Spirit , and the Grace he conveys from 〈◊〉 into the Hearts of the faithful , possess and affect my Soul , that I , in Communion with thy Servant John , may likewise rejoice in hearing the Bride-groom's Voice audibly utter'd in His holy Word , and be ravished with delight in the privat Contemplation of the happy Union solemnized between my Lord Christ and his Spous the Church : So as at last thou mayst vouchsafe to admit me into the Fulness of that 〈◊〉 which doth attend the Marriage of the Lamb , and impart unto me the Interest and Affection of a Friend in the Consummation of thy Glory , which wil qualify me as wel to taste of the Pleasures as congratulat the Perpetuity of thine Eternal Lov. Cap. VII . On the Imprisonment of St. John the Baptist. §. 1. O My only-wise God and Savior , who , to render thy Messenger S. John the more conformabl to the Author and Finisher of that Faith which he was sent to usher in by his Ministry , didst permit Herod the Tetrach to lay hold on him , and , having bound him , shut him up in Prison , that he might as wel be a Precedent of thine undeserved Sufferings as the Precursor of thy divine Person and Doctrin : I prais and magnify thy Name , For that undaunted Freedom wherwith this thy Servant reproved the Vices of the Greatest , not fearing to assert the Truth and Obligation of thy holy Commandments even before Kings ; for , John said unto Herod , It is not lawful for 〈◊〉 〈◊〉 hav thy Brother's Wife . I humbly beseech Thee , O Jesu , let the just Reproofs which thy Ministers impartially denounce against all Ungodliness and Unrighteousness of men , engage me to unfeigned Repentance in obedience to the Authority of thy H. Word , instead of provoking me to any impious Design of Revenge in compliance with my own unhallowed Lusts and Passions : And enabl Them and Me so to follow the Doctrin and Practice Practice of this first Preacher of the Gospel , that after his Exampl we may constantly speak the Truth , boldly rebuke Vice , and patiently suffer for the Truth 's sake , whatever Loss either of Life or Liberty ensu therupon . §. 2. O thou Protector of thy Saints , from whose restraining Power it came to pass that tho 〈◊〉 had therfore an inward 〈◊〉 against thy Servant John , and would hav killed him , but she could not : I bless and prais thy Name , For those effectual and yet invisibl Means wherby thine Almighty Arm doth curb the Power and check the Projects of the Ungodly and Malicious , who would fain do mischief to the faithful Witnesses of thy 〈◊〉 Truth ; and in particular , for that tacit Aw and Reverence which the unreprovabl Life and Doctrin of thy Holy Ones doth inevitably fix upon the minds even of those that hate both their Persons and Reproofs ; for , Herod feared Iohn , knowing that he was a just man and an holy , and did not only save but observ him , which he sufficiently expressed in that he did many things when he 〈◊〉 him , and heard him gladly . Lord , accompany the Ministration of thy H. Ordinances with such an Influence of thy hevenly Grace as may not only win our Liking , but engage our Lov too , that what we rejoice in for a time we may be delighted with for ever : And let that Esteem which the unblamabl Deportment of persons eminently Religious and Exemplary hath generally obtained in the World , be a powerful Encoragement 〈◊〉 our Imitation of their laudabl Qualities ; so that those things which 〈◊〉 venerabl , lovly , and of good Report , may engage us to Virtuous and Godly Practices at least throu the forcibl Bent of our nativ Inclinations , in case whatsoever things are tru , just , and pure , fail of their du Influence upon the Account of Thy 〈◊〉 Authority : For , even such as think not on these things becaus of any Virtu , yet are commonly render'd more considerat if there be any Prais . Cap. VIII . On our Savior's Conference with the Woman of Samaria . §. 1. NOw when Iesus 〈◊〉 heard that Iohn was 〈◊〉 into prison 〈◊〉 departed into Galilee ; but before He left Iudea , the Lord knew how the Pharisees had heard that Iesus made and baptized 〈◊〉 Discipls than Iohn , tho He himself 〈◊〉 not . I prais and magnify thy Sacred Name , O my Meek and Prudent Savior , For setting us this instructiv Exampl , which doth at once direct and authorize us to flee from such Dangers as may prov injurious either to the Body or the Mind . Lord , when Persecution ariseth , endu me with the seasonabl Prudence to make a timely Retreat from the impendent Storm that threatens to invade my Life or Liberty , yet accompanied with an unmovabl Resolution to part with either , rather than relinquish the Practice of that Piety which becoms a Christian : for , I may change my Place , tho not my Principls ; nay , a discreet Caution in quitting the one may be a necessary and succesful means to preserv the other inviolabl ; and he that retires from the insinuating temtations unto Pride or Vain-glory , which the getting of a Name in the 〈◊〉 is apt to occasion , may wel be esteemed a no less pious and discerning Soul than he that withdraws from the rougher Hardship of a 〈◊〉 , since this can only confine the Body , wheras that may also contaminat the Mind . §. 2. The H. Jesus , in his way from Judea into Galilee , cometh to a City of Samaria ( which he must 〈◊〉 go throu ) called Sychar ; and being wearied with his Iourny , about Noon , he sat on Iacob's Well which was there , not far from the parcel of Ground that the Patriarch gave to his Son Ioseph . I adore and prais thy Name , O Christ , For submitting to the Toil and Labor of this our Flesh subject to Weariness , wherin thou hast not only conformed to the common Infirmities of a Man , but even to the very Form of a Servant , walking on 〈◊〉 from one place to another , tho evry Beast of the Forrest is thine and the Cattl upon a thousand hills , while the Great Ones of the Earth are carried in state and ease upon their Chariots or Horses ; to assure us that as wel by Experience as Compassion Thou art touched with the Sens of their Wants who hav been hungry and thirsty til their Soul fainted in them . Let me not therfore repine at my scant Allowance of Outward Conveniences , while my wealthy Neighbor's Cup o'rflows , and his Tabl is spred with all the gustful Rarities of Art and Nature , but rest content and thankful under the Dispensations of that Providence which feeds me with Food convenient for me ; remembring that thou O Iesus hadst occasion to ask a Woman of Samaria to giv thee Drink , to reliev thy Thirst ; thy Discipls being gon away at the same time unto the City to buy Meat , for the redress of thine Hunger . §. 3. When she put the Question , How is it that thou being a Iew askest drink of me who am a woman of Samaria ? The B. Iesus answer'd her , If thou knewest the Gift of God , and who it is that saith to thee Giv me to drink , thou wouldst hav asked of him and he would hav given thee living Water . I glorify thy Name , O thou inexhaustible Fountain of Goodness , For thus manifesting thy Self greater than their 〈◊〉 Iacob who gave Well to his posterity and drank therof himself . Lord , instead of questioning Whence thou hast that living Water , as the woman did , seeing thou hadst nothing to draw with out of that deep Well ; let me ( I beseech thee ) thirst after and be satiated with that Water which whosoever drinketh of shal never thirst , that I may taste and see how gracious the Lord is in fulfilling that Request of hers unto my Soul , Sir , giv me this Water that I thirst not ; so as to pass this thy Promise into an experimental Truth , that it shal be in me a 〈◊〉 of water springing up into everlasting Life . And , to evidence the Power of thy Grace dwelling in my heart by Faith , make it issu out thence into such wholsom Streams of universal Charity as may write a practical Comment on that Text of thine Apostle St. Paul , There is neither Greek nor Jew , Circumcision nor Uncircumcision , Barbarian , Scythian , bond , nor free ; but Christ is all and in all ; since thou hast broken down the middl Wall of partition between us , having abolished the Enmity , not only by thy Death but in thy Life ; thine Exampl as wel as Precept engaging us to lay aside those distinctions wherby Schism and Faction curtail our Kindness and hinder our mutual Edification . And tho unnecessary Conversation with leight or scandaIous persons is to be industriously avoided and very warily admitted , yet when a just Occasion or accidental Providence brings a vicious person into my Company , let me rather improv the Opportunity to reclaim an Offendor , than be deterr'd from using my best endevor to save a Soul from death , throu the Shame or Fear of being censured a Friend of Publicans and Sinners , as thou my Lord and Master hast often been ; who like a merciful Physitian wouldst rather inspect our very Corruptions than neglect the Cure even of a lascivious Harlot , such as this Samaritan seems to be : for , when thou didst bid her , Go , call thy husband , and she replyed , I hav no husband ; thou couldst tell her , In that thou saidst truly ; for , thou hast had five husbands , and he whom thou now hast is not thy husband : implying , that in case he were husband to some other , she lived in Adultery ; if not , yet she lived in Fornication with one not espoused to her self . §. 4. This particular Discovery of the privat Transactions of her own life , made by one that was wholy a Stranger both to her Country and Person , induced the Woman to confess unto him , Sir , I perceiv that thou art a Prophet , and on that consideration , she enters upon the Debate of a publick Controversy which had been so violently maintained between their two Nations , that the Iews would hav no Dealings with the Samaritans ; supposing a person so extraordinarily qualified , very fit to decide the matter in Dispute , which she states thus , Our 〈◊〉 worshipped in this Mountain , and ye say , that in Ierusalem is the place where men ought to worship . I prais thy Holy Name , O thou Reconciler of the World , not only For asserting the Truth of the Jewish Church and the Error of the Samaritan , in this thy positiv Reply , Ye worship ye know not what ; we know what we worship ; for Salvation is of the Iews : but likewise , for opening a way unto their Reconciliation , and removing the Occasion of the Difference , by saying unto the Woman , Believ me , the hour cometh and now is , when ye shal neither in this Mountain , nor yet at Ierusalem , worship the Father ; but the tru Worshippers shal worship the Father in Spirit and in Truth . Lord , since thou hast no longer , confined thine Adorers to attend thy Service in one determinat place , but dost will that men pray evry where lifting up holy hands , I humbly beseech thee , let this our Christian 〈◊〉 engage us to the more hearty and sincere Attendance as wel on thy publick Ordinances as our privat Offices of Religion , remembring that God is a Spirit , and they that worship him , must worship him in Spirit and in truth ; for the Father seéketh such to worship him . §. 5. The Woman , being hereby convinced of her Error , the better to express her readiness to embrace the further Revelation of the Gospel , saith unto him , I know that Messias cometh which is called Christ ; when He is com , he will tell us all things . I celebrat thy Gracious Name , O Iesus , For saying unto her , I that speak unto thee , am He. With what plainness dost thou own the truth and power of that thine Office to this Alien , nay , Enemy , to the Commonwealth of Israel ; which thou didst with so much care reserv from the Notice of thine own Peepl ? the Mystery which thou didst couch under obscure Parabls and 〈◊〉 Sayings in thy many publick Sermons to them , thou hast clearly unvailed in one short and plain Expression to this Samaritan . O the depth of the Riches both of the Wisdom and Knowledg of God! how unsearchabl are his Judgments , and his Ways past finding out ! My Gracious God , since thou hast thus reduced into Practice what thou hadst long before professed to thy Servant Moses , I will have Mercy on whom I will hav Mercy , I humbly beseech thee , hav Compassion on my Soul , and vouchsafe to make thy self effectually known unto me , who am wors than a Samaritan by Nature , a Sinner of the Gentils in Conversation . §. 6. As soon as thou , O Christ , hadst given her this open Evidence and Acknowledgment of thine Office and Authority ; the Woman ( as having forgot her corporal Necessities , and tasted the Grant of the Request she had made unto thee , Sir , giv me this Water that I thirst not , neither com 〈◊〉 to draw ) left 〈◊〉 Water-pot and went her way into the City , and 〈◊〉 to the Men that-lived in her Neighborhood , Com and see a man which told me all things that ever I did : Is not this the Christ ? I magnify thy Name , For the communicativ Virtu of the Christian-Faith , and the gradual Propagation of thy Gospel therby : Many of the Samaritans of that City having believed on Thee , for the Saying of the Woman which testified , He told me all that ever I did . Let those apparent Notices of thy Will , O my God , which hav enlightned mine Understanding and engaged mine Affections in the Profession of the tru Faith , render me zealous and succesful in publishing those sacred Truths wherof I my self am convinced , that I may becom an happy and industrious Instrument to promote thy Glory and the Good of others , whether they be my Brethren and Neighbors in the flesh , or not ; since throu him who came and preached peace to us which were afar off , as wel as to them that were nigh , we are no more Strangers and Foreiners , but are made capabl of becoming fellow Citizens with the Saints and of the hous-hold of God , by being built upon the foundation of the Apostls and Prophets , Jesus Christ himself being the chief Corner-stone . §. 7. In the mean while , his Discipls , who were newly returned with the Provisions which they went unto the City to buy , and marvelled that He talked with the Woman , prayed him saying , Master , eat : But he said unto them , I hav meat to eat that ye know not of . I prais and magnify thy Name , O Jesus , Becaus , ( wheras thy Discipls were apt to mistake thy words in a carnal sence , as appears by their questioning one with another , Hath any man brought him ought to eat ? ) thou hast fully explained the spiritual Meaning therof by this thy gracious Declaration , My Meat is to do the Will of him that sent me , and to finish his Work. O hevenly Father , create in me ( I beseech thee ) the same Mind which was in thy Son Christ Jesus ; that I also may prefer doing good in my Generation before my necessary Food , and esteem the Performance of those things which are agreeabl to the Will of thy Holiness my chief Repast and Satisfaction ; such Acts of Obedience and Charity being capabl to 〈◊〉 my Soul unto Everlasting Life ; while the daily Bread which my Body stands in need of doth perish in the using . §. 8. O Lord of the Univers , All the Nations of the Earth are thy Fields , wheron thou requirest thine Apostls and Ministers to lift up their Eys and lock ; and they are white already to Hatvest ; I giv Thee Thanks and Prais , Becaus he that reapeth , 〈◊〉 Wages and gathereth Fruit unto Life Eternal . As my fleshly Eys behold the fields of Corn before my face , Lord enabl me to view other fields far more excellent and glorious with the Ey of Faith , even all the Cities and Kingdoms of the World ready to be gathered into thy Barn : And let the hopes of such desirable Wages engage my utmost Industry to further the Welfare of Souls , for which we , upon whom the Ends of the World are com , hav abundant Encoragement ; for , other men labored , and we are enter'd upon their labors , whatsoever Christ our Lord and his H. Apostls hav don or suffer'd for the Promulgation of the Gospel , redounding to our Advantage and Instruction , be it improvabl either to our own Soul's health or to make us Instrumental for the Salvation of others : So that in us that Saying provs tru , One 〈◊〉 and another reapeth ; and the Benefit is so equally conveyed throu out all the Members of Christ's Body the Church in all Ages , That both he that soweth and he that reapeth may rejoyce together . §. 9. When the Samaritans went out of the City and were com unto him ; upon their Request that he would tarry with them , he abode there two days . I adore thy saving Name , O Jesus , For this thy gracious Condescension and the powerful Effect of thy Presence among them , many mo having believed becaus of thy Word ; who said unto the Woman , Now we believ , not because of thy Saying : for , we 〈◊〉 heard him our selvs , and know that this is indeed the Christ , the Savior of the World. Tho thy Spous , O Christ , which is the Church of the Living God , the Pillar and Ground of Truth , by the Catholick Profession of thy Gospel givs so rational an Invitation to the Apostat World as is persuasiv enough to win many Proselyts to enter into the Communion of Saints upon a general Conviction ; yet when , throu the personal Experiment and Participation of thy Saving Ordinances , they are once enl ghtned and hav tasted of the hevenly Gift , the good Word of God , and the Powers of the World to com , they no longer rely upon the bare Credit of thy Church , but are established in the Faith by the full persuasion of their own Conscience . Let me not therefore at any time content my self with hearing the Operations of thy Grace or the Demonstration of thy Power reported at second hand , but make my personal Address to the Ministry of thy Word and Sacraments , that having heard Thee my self , my Soul also may know experimentally , that Thou art indeed The CHRIST , the Savior of the World. Cap. IX . Of His Departure into Galilee , and his Reception there . §. 1. NOw after two days he departed thence , and went into Galilee : not directly unto his own City Nazareth ; for , Iesus himself testified , that a Prophet hath no honor in his own Country ; but He came again into Cana of Galilee where he had made the Water Wine . I prais and magnify thy Name , O my Gracious Redeemer , for this prudential Dispensation of thy Ministry , not brooking to mis-spend thy Doctrin and Miracls upon such as would render them useless by their Neglect or Dis-esteem ; but directing the Labors of thy Lov to those who , by having du Regard therunto , were most likely to reverence thy Person and reap the intended Benefit of thy marvellous Works : for , when thou wast com into Galilee , the Galileans of those parts received thee , having seen all the things that thou hadst don at Ierusalem , for they also were there at the Feast . Lord , let not any prejudice of Familiarity , which commonly breeds Contemt ; or Envy , which unreasonably surmiseth the Advancement of our Equals or Acquaintance insupportabl ; or foolish Custom , which is apt to set an higher valu upon any forein unknown Commodity than on the more useful Product of our own Growth and Neighborhood ; hinder my paying the du Respect or making a religious Improvement of those Gifts and Graces wherwith thou shalt think fit to qualify any of my Country-men or fellow-Citizens to do good in his Generation . And render ( I beseech thee ) the manifest Evidences of thy Grace no less effectual at this day to creat in me that Esteem and Reverence which is du to Thee in thy Members , than the supernatural Operations of thy Power , exhibited before their Eys in former times , were available to prepare a way for thine honorabl Reception among the Galileans ; that receiving those who bear thine Image , as wel with a glad Heart as a cheerful Aspect , thou mayst think or make me worthy of thy beätifick Presence for ever . Cap. X. Of His Healing the Son of a certain Nobl-man . §. 1. WHen a certain Noblman , whose . Son was sick , at Capernaum , heard that Iesus was com out of Iudea into Galilee , he went unto him and besought him that He would com down and heal his Son ; for he was at the point of Death . Then said Iesus unto him , Except ye see Signs and Wonders ye 〈◊〉 not believ : wherin He did only delay , not deny , the desired Answer to his Request reflecting on the gross Infidelity of his Countrymen together with the great End for which his Miracls were wrought ; for , as soon as the Nobl man repeated his Petition in these Tearms , Sir , com down ere my Child dy , the Holy Iesus made him this gracious Reply , Go thy way , thy Son 〈◊〉 . I prais thy Sacred Name . Becaus the man believed the word that thou , O Iesus , hadst spoken unto him , wherof he gav an evident Demonstration in that he went his way , as fully satisfied and contented in the Assurance of thy Goodness and Power . Let not ( I beseech thee ) the transitory Affairs of this decaying Body take up all my Thoughts , but make me deeply affected with the future State and Eternal Concernments of my diseased Soul : I confess my Hope is weak , my Charity faint and heartless , and my Faith welnigh dead , without those Works by which it should be made perfect . Lord , com down and heal my spiritual Infirmities ; say unto me , Thy Soul liveth , with that Word of Power which is abl to revive all its faculties to their du Use and Vigor . And , tho thou defer to grant the Request of my Lips , yet wil I 〈◊〉 make my Prayer unto Thee , and wil look up , until thou hav Mercy upon me . §. 2. His Servants that met him as he was going down , having told him , Thy 〈◊〉 liveth ; hr enquired of them the 〈◊〉 when he began to amend : and they said unto him , Yesterday at 〈◊〉 seventh hour the Fever 〈◊〉 him . So the Father knew it was at the same hour in which 〈◊〉 had said unto him , Thy Son liveth . I prais and magnify thy Name , O Christ , For this exact Notice of the punctual Execution of thine Almighty Word , and for the saving 〈◊〉 of this 〈◊〉 〈◊〉 that thou didst in 〈◊〉 as wel upon the Minds of the Sound as the Body of the Sick. Lord , let evry Act of Power or Goodness signalized in thy Providence , and each Expression of the good Pleasure of thy Will signified in the Word of thy Grace , hav the same Effect upon Me which this had upon the Father of the Child thus supernaturally recover'd , who himself believed , & brought his whol Hous unto the Obedience of Faith ; that not only the Hot-fitts of my irregular Passions may be quencht or prevented , but my personal Convictions may likewise becom so exemplary and persuasiv to all my Relations as to render old Joshua's pious Resolution both our Practice and Priviledg , As for Me and my hous we wil serv the Lord. The End of the Second 〈◊〉 Books lately Printed for and Sold by W. Crooke . 1. THe Protestant Religion the safe way to Salvation , together with the Apostolical Institution of Episcopacy . As also Nine Sermons on special Occasions , By William Chillingworth , M. A. Oxford , the Fifth Edition : To which is added , Mr. Chillingworth's Reasons against Popery , 〈◊〉 . 2. A Discourse about Conscience , relating to the present Differences among us in opposition to both 〈◊〉 of Popery and Fanaticism in Quarto , price 6 d. 3. An Introduction to the Sacrament , or a Plain and Safe way to the Holy Communion Table , being an Instruction for the worthy receiving the Lord's Supper ; Collected for , and familiarly addressed to every particular Communicant , By L. Addison , D. D. Dean of Lichfield , and Arch-deacon of Coventry . 〈◊〉 Twelves in a great Print , 1 s. Bound plain . In 24 o fitted for the Pocket , 6 d. bound Plain , and 1 s. gilt on the back ; many Ministers buy Dozens of this small Book to distribute to their Parishioners . 4. Two Sermons of Mr. Maningham's ; The one before the Lord Mayor of London , the other at St. Marie's in Oxford before the University , Quarto . 5. Two Sermons of G. Hascard D. D. and Dean of Windsor , the one Preached on the Fifth of November , the other before the Lord Mayor of London , Quarto . 6. The Compleat Sollicitor , Entring-Clerk and Attorney , fully instructed in the Practice , Methods and Clerkship of all His Majestie 's Courts of Equity and Common-Law , Superior and Inferior as well those at Westminster and in the City of London , as elsewhere throughout the Kingdom of England , Octavo , price bound 3 s. 6 d. 7. Compendium Geographicum , or a more exact plain and easie Introduction into all Geography than yet extant , after the latest Discoveries and new Alterations , with two Alphabets of Ancient and Modern places , By P. Chamberlayn , price bound 1 s. 8. The Present State of the Jews , wherein is contained an exact Account of their Customs , Secular and Religious , &c. By L. Addison , D. D. Dean of Lichfield , and Arch-deacon of Coventry , Twelves , price bound 1 s. 6 d. 9. French Intriques , or the History of their Delusory Promises , since the Pyrenean Treaty , Printed in French at Cologn , and now put into English , price bound 1 s. 10. The first Estate of 〈◊〉 , shewing all the Designs that Impostor had to carry on and settle the Turkish Religion , Written by L. Addison , D. D. Dean of Lichfield and Arch-deacon of Coventry , Octavo . 11. The Works of Homer , viz his Odysses and Illiads , with his Life , 〈◊〉 into English by T. Hobbes , in Twelves , price bound 〈◊〉 s. 12. The Court of Curiosity , being the most curious Fortune Book ever extant , answering more than double the Questions , and with more exactness than any other Fortune Book . With the learnedst , best and most methodical Interpretation of Dreams that is in English : The third Edition , much Explained and 〈◊〉 , especially in the Fortune Book , Octavo , price bound 1 s. 6 d. 13. The Flower-Garden & Compleat Vinyard together , by W. Hughes , Twelves , price 1 s. 6. d. 14. Moral Instruction of a Father to his Son upon his Departure for a long Voyage , &c. Octavo . 15. The London Practice of Physick , containing the whole Practical Part of Dr. Willis his Works in English , price bound 6 s. 16. The Grecian Story , being an Historical Poem in Five Books , Quarto . 17. The Odes of Horace in Five Books , Englished by J. H. Esq 18. The Bucaniers of America , the Second Volume , containing their dangerous and bold Assaults in the years 1680 & 1681. — Printing . Notes, typically marginal, from the original text Notes for div A63045-e170 Pag. 79. 1 Sam. 13. Notes for div A63045-e640 S. Luke 1. 26 , — 79. S. Mat. 1. 18 , — 25. S. Luke 1. S. Luke 1. S. Luke 1. S. Luke 1. S. Luke 1. S. Luke 1. S. Luke , 2. 6. S. Mat. 1. S. Mat. 1. S. Luke 2. 1 , — 20. S. Luke 2. 7 , S. Luke 2. S. Luke 2. S. Luke 2. S. Luke 2. S. Mat. 2. 1 , 〈◊〉 〈◊〉 . S. Mat. 2. 4 , S. Mat. 2. 3 , S. Mat. 2. 9. S. Mat. 2. S. Luke 2. 22 , — 38. 〈◊〉 . Luke 2. S. Luke 2. S. Luke 2. S. 〈◊〉 2. S. Luke 2. S. Mat. 2. S. Mat. 2. 15. — 23. S. Mat. 〈◊〉 . S. Mat. 2. S. Luke 2. S. Luke 2. 41 , — 50. S. Luke 2. S. Luke 2. S. Luke 2. S. Luke 2. S Mat. 3 , 1 , — 17. S. Mark 1. 1 , — 11. S. Luke 3 , 1 , — 18 , 21 , — 23. S. Joh. 1. 1 , — 34. S. Luke 1. S. Mark 1. S. Mat. 3. 4 , S. Luke 3. 6 , S. Mat. 3. 5 , S. Luke 3. S Joh. 1. 19 , 〈◊〉 . 24 , 28 , S. Mark 1. 7 , 8 , S. Joh. 1. S. Luke 3. S. Mat. 3. S. Joh. 1. S. Joh. 1. 4 , S. Mat. 3. S. Luke 〈◊〉 . S. Joh. 1. S. Luke 3. 21 , 22 , S. Mat. 3. 16 , 17 , S. Mark 1. 10 , 11. S. Joh. 1. Notes for div A63045-e11420 S. Mat. 4. 1 , — 11. S. Mark. 1. 12 , 13. S. Luke 4. 1 , — 13. S. Luke 4. 1 , S. Mat. 4. 1 , S. Mark 1. S. Mark 1. S. Mat. 4. 2 , S. Luke 4. S. Mat. 4. 4 , S. Luke 4. 4 , S. Mat. 4. S. Luke 4. S. Mat. 4. 3 , Luke 4. 6 , S. Mat. 4. S. Luke 4. S. Mat. 4. S. Joh. 1. 35 , — 51. S. Joh. 1. S. Joh. 1. S. John 1. S. Joh. 2. 1 , — 11 , S. Joh. 2. S. Joh. 2. 5. S. Joh. 2. 12 , — 25 , S. Joh. 2. S. Joh. 2. S. Joh. 3. 1 , — 21. S. Joh. 3. 2 ; S. Joh. 3. S. Joh. 3. S. Joh. 3. 22 , — 36. S. Joh. 3. S. Joh. 3. S. Mat. 14. 3 , — 5. S. Mark 6. 17 , — 20. S. Luke 3. 19 , 20 S. Mat. 14. S. Mark 6. S. Luke 3. 〈◊〉 . Mark. 6. S. Mark 6. S. Mat. 4. S. Joh. 4. 1 , — 42. S. Joh. 4. 3 , 〈◊〉 Joh. 4. S. Joh. 4. S. Joh. 4. S. Joh. 4. S. Joh. 4. S. Joh. 4. S. Joh. 4. S. Joh. 4. S. Joh. 4. 43 , — 46 , S. Joh. 4. 46 , — 54. S. Joh. 4. 〈◊〉 〈◊〉 , 4. 
A67122	----	Mr. Anthony Wotton's defence against Mr. George Walker's charge, accusing him of Socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by Mr. Walker procured ; and now published out of his own papers by Samuel Wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by Thomas Gataker ... Wotton, Anthony, 1561?-1626. 1641 Approx. 87 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A67122 Wing W3643 ESTC R39190 18253003 ocm 18253003 107259 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67122) Transcribed from: (Early English Books Online ; image set 107259) Images scanned from microfilm: (Early English books, 1641-1700 ; 1138:22) Mr. Anthony Wotton's defence against Mr. George Walker's charge, accusing him of Socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by Mr. Walker procured ; and now published out of his own papers by Samuel Wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by Thomas Gataker ... Wotton, Anthony, 1561?-1626. Wotton, Samuel. Gataker, Thomas, 1574-1654. [2], 62 p. Printed by Roger Daniel ..., Cambridge (England) : 1641. Imperfect: cropped and tightly bound. Reproduction of original in the Union Theological Seminary Library Includes bibliographic references. 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Heresies, Christian -- England. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-04 Emma (Leeson) Huber Sampled and proofread 2006-04 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Mr. Anthony Wotton's DEFENCE Against Mr. George Walker's CHARGE , Accusing him of Socinian Heresie and Blasphemie : Written by him in his life-time , and given in at an hearing by M r WALKER procured ; And now published out of his own papers by SAMUEL WOTTON his Sonne . Together with a Preface and Postscript , briefly relating the Occasion and Issue thereof , By THOMAS GATAKER , an eye and eare-witnesse of either . Hieronym . adv . Errores Joan. Hierosol . Nolo in suspicione haereseωs quenquam esse patientem . CAMBRIDGE , Printed by Roger Daniel , Printer to the University . Anno Dom. 1641. The Preface . IT hath ever been and is generally held a breach , not of Charity alone , but even of * Piety too , to insult over and trample upon persons deceased : which if in any sort of men doth well deserve such a censure , surely among Christian men especially it may justly be so deemed for any in that manner to deal with their Christian brethren , such as have lived and died in the profession of the same common Faith in Christ , and in the fellowship of the same Church of God with themselves . Not that it is presumed an act unwarrantable or uncharitable to refute any errour that such have broched while they lived , or to remove any scruple that thereby may remain in the minds of those that yet survive : For * a fond thing were it , not to offer to pull out the shaft sticking yet in the body , or not to seek to close up the wound by it made in the flesh , because the party were gone and had withdrawn himself who had shot the one , and thereby caused the other . Free it is at all times to defend necessary truths , whether the Authours and Patrons of them survive yet or be deceased : but to insult and triumph over any , when they are now dead and departed from us , as if we had convinced and conquered them while they were yet alive with us , when as indeed we have done nothing lesse ; yea , to renew aspersions and imputations of the most heinous and horrible guilt that can be against them long after their decease , when we suppose the memory of things so long before past and gone may be worn out with the most , and buried with the greater number of those that were privy to what was then done , recharging them in most vehement & virulent manner with those crimes which the parties then cleared themselves of , nor were we then able to make any good proof of against them , may deservedly be censured ( if I be not much mistaken ) to argue no small defect , not of piety and charity alone , but even of humanity , ( not to adde , of common honesty it self ) in those that so do . Now this whether M r George Walker have made himself guilty of or no , in his Treatise lately published under the Title of Socinianisme in the Fundamentall point of Justification discovered and confuted , concerning M r Anthony Wotton , a man , by M r Walkers own confession , of speciall note for his piety , life and learning , while he lived , which both the University of Cambridge , and the City of London are able also to give ample testimony unto ; I say nothing my self , but leave it to be tried and judged by the sequele , wherein I shall be only a relatour of that that my self was for the most part either an eye or an ear-witnesse of , leaving M r Wotton to plead his own cause , and M r Walker's own dayes-men by their award under their own hands either to cast or to clear him . The Relation . NOt to hold my reader therefore long in the entry ere I come to the Relation : M r Walker in a letter directed to M r Wotton ( whom he had before bitterly inveighed against both in private and publick ) dated May the second , 1614. yet to be seen under his own hand , chargeth him ( for you shall have it precisely in his own words ) on this wise , The Errours and Opinions which you maintain , and wherewith you have infected divers , are of all that ever were sown by the enemy of God and man amongst Christian people the most pestilent and dangerous , being nothing else but the heresies of Servetus and Socinus those most damnable and cursed hereticks , the greatest monsters that ever were born within the borders of Christ his Church . And after this charge in such hideous terms conceived , in the same letter he subjoyneth this peremptory challenge , Meet me as a Christian before eight learned and godly Ministers chosen equally by both , that they may be witnesses betwixt you and me , and that it may be seen whether I do justly charge you with heresie and blasphemy or no , and whether your writings do not shew you to be a Socinian . Upon receit of this letter containing much other lavish and menacing language , M r Wotton repaired to the Right Reverend , the then Bishop of London , D r King their Diocesan , acquainted him with the businesse , and requested his Lordship to convent M r Walker and himself , and to heare them both together ; not refusing , if M r Walker could make his charge good against him , to undergo such censure and penalty as he should be deemed thereby to have justly deserved ; otherwise requiring due satisfaction by his Lordships means from him who had wronged him in such manner . But the Bishop perswaded M r Wotton rather , according to M r Walkers own Proposition , to referre the matter to such a number of their brethren the Ministers as were by him mentioned , and so to make a private end of the businesse . Whereunto M r Wotton returned this answer , That howsoever he desired rather that his Lordship would be pleased to have the hearing of it himself , yet since that he seemed to like better of the other course by M r Walker propounded , he was well content to condescend thereunto , so be that his Lordship would be pleased to assigne one of his Chaplains then present to be one of the foure to be nominated by him , though a stranger to him ; for that he cared not who they were , acquaintance or strangers , so they be godly and learned , that should heare and judge his cause . And the Bishop accordingly promised that it should so be , assigning M r Henry Mason , a grave and reverend Divine , being then and there present , to undertake that office with such others as were to be adjoyned unto him in the same : who yet surviving in the City is able to testifie of this passage with the Bishop , whether it were according to this relation or no. For I have this onely from M r Wotton's own report ( though nothing doubtfull of the truth of it ) who meeting me accidentally in Pauls Church as he came from the Bishop , having not seen him long before , shewed me M r Walker's letter , told me what speech he had had thereupon with the Bishop , and what by the Bishops perswasion he had yielded unto ; withall requesting me to be one of those that were on his part to be named for the discussing and deciding of this difference . Which motion of his albeit I desired to wave , wishing him rather to make choise of some other , both nearer at hand , and of better abilities , the City affoording such not a few ; yet at his instant request , the rather pressing it upon me , because he had , as he said , so happily light upon me unexpected , and notwithstanding that he knew before my judgement in some particulars to differ from his , having both by word of mouth , and in writing also sometime at his own request manifested to him as much , yet making no reckoning thereof , I was at length induced to condescend thereunto . The persons nominated by M r Walker were M r Stocke , M r Downame , M r Gouge , and M r Westfield ; whereof three is yet living , M r Stock onely is deceased . Those that were nominated by M r Wotton ( because M r Mason by occasion of an extraordinary employment by his Majestie suddenly enjoyned , of surveying a book of D r John Whites ready to be published , could not attend the businesse , another therefore being substituted in his stead ) were these , M r Balmford , M r Randall , M r Hicks , Chaplain to the Earl of Excester , and my self ; who alone ( I suppose ) of all the foure now survive , and am the rather induced to affoord this Christian office to so worthy * a deceased friend . It was thought not so fit to meet in a private house ( which at first we had done , but found therein some inconvenience ) as in some Church that stood out of the way of ordinary concourse . By occasion hereof D r Baylie , afterward Bishop of Banghor , came in as one of us , and made up a ninth , because we desired to make use of his Church . There accordingly we met , and some time being spent , or , if you will , wasted , rather in loose invectives then in orderly disputes , I made bold to propound a course to the rest of the company ( because time was precious , and my self came farthest ) for the better expediting of the businesse undertaken by us ; which was also generally approved of by the rest , and by both parties agreed unto . The Proposition was this , That M r Walker should in a Parallel consisting of two columns set down Socinus his hereticall and blasphemous errours and positions on the one side , and M r Wottons assertions , wherein he charged him to concurre with Socinus , over against them on the other side : upon view whereof it might the sooner appear how the one suited with the other . M r Walker undertook so to do ; and M r Wotton required onely to have M r Walker's said writing delivered unto him some two or three dayes before the set time of our next meeting , that he might against that day prepare a brief answer thereunto , in writing then to be exhibited . The motion was on either side deemed equall ; nor did M r Walker himself mislike it . Now by this means , God in his providence so disposing it ( which at the present in likelihood was little dreamed of ) M r Wotton , as * Abel , though deceased , is inabled to speak in his own defence , and to plead now his own cause as well as then he did . M r Walkers Parallel , and therein his Evidence produced for the proof of his charge above mentioned , you shall have in his own words as it was then given in ; those pieces of it onely that were conceived in Latine being faithfully translated word for word , as near as could be , into English , because in English M r Walker's book with the renewed Charge is abroad . M r WALKER 's evidence . THat it may plainly appear that Socinus , Servetus , Ostorodius , Gittichius , Arminius and M r Wotton do in the doctrine of Justification hold one and the same opinion in all points , I shew by the parts and heads of their doctrine set down in order , and by their own sayings and testimonies paralleled and set one by another . The first errour of Socinus and his followers is , That Justification is contained onely in Remission of sinnes , without imputation of Christ his Righteousnesse . SOCINUS . His own words . 1 For ( as oft hath been said by us ) in remission of sinnes , which is the same w th not-imputation of sins , is our righteousnesse contained : and therefore with Paul , not to impute sinnes , and to impute righteousnesse , or to account righteous are the same . And with this imputation ( as we have said ) the imputation of anothers righteousnesse hath no commerce . Treatise of Christ the Saviour . Part. 4. chap. 4. pag. 463. column . 2. near the end . 2 There is no one syllable extant in holy writ of Christs righteousnesse to be imputed unto us , Chap. the same , pag. 462. 3 It is the same with Paul , to have sinnes covered , to have iniquities remitted , to have sinne not imputed , that it is , to have righteousnesse imputed without works . And this manifestly declareth , that there is no cause why we should suspect mention to be made of anothers righteousnesse , since we reade that Faith was imputed unto Abraham for righteousnesse , or unto righteousnesse , pag. the same . col . 2. 4 God delivered the Lord Jesus unto death , that by him rising from the dead we might hope to obtain justification , that is , absolution from our sins , Pag. 463. col . 2. 5 That is first to be considered , that this imputation can in no wise be upheld , In the same place . WOTTON . 1 Albeit with Piscator I willingly acknowledge that the justification of a sinner is wholly comprehended in the alone pardon of sins ; yet I find no where in Holy writ that there is need of the Imputation of Christs passive obedience unto the attaining of it , Theses in Latine . 2. That Christs obedience is imputed by God to the justification of a sinner , doth not appear by any testimonie of Scripture , or by any argument , or by any type or ceremonie in the Law , or by any signification in the Sacraments of the Gospel , In the same , arg . 1. 3 No necessary use or end can be assigned of the imputation of the obedience of Christ to the justification of a sinner , In the same , arg . 4. 4 I renounce the Law , both in whole and in part , performed by our selves , or any other in our stead , to the justifying of us in the sight of God. 5 I assent to Piscator , that justification consisteth wholly in remission of sinnes . For so doth the Apostle , Rom. 3. & 4. propound and dispute the question , without any mention or inckling of Christs righteousnesse . These are his words in a little English Pamphlet , first published briefly , and secondly by him enlarged . The second point or errour is , That Faith is a condition appointed by God to be performed on our parts for obtaining of Justification . SOCINUS . 1 The promise was made to Abraham not without a secret condition , to wit , that he should walk before God and be perfect , that is , he should not refuse to obey him . Now to walk before God , and to obey him , are included in faith , and cannot be without it ; yea they flow from it alone , as he himself teacheth after in the same chapter . 2 The confidence saith he ( which he had before affirmed to be faith ) is the cause of our obedience : Therefore a man believeth , because he trusteth . And it is perfected by obedience : because no man is truly said to have trusted , before he do indeed obey , Part. 4. chap. 11. pag. 555 , 556. And a little after , 3 Whereby that appeareth to be most true , which we even now strove to prove , that that faith , which of it self so far as concerneth what is in us doth justifie us , is confidence in Christ , 559. WOTTON . 1 The condition to be performed on our part to justification , is to believe , Sermon 8. upon John , pag. 352. 2 The act of faith or believing bringeth justification and adoption onely and merely by the place and office which the Lord of his own mercie hath assigned it , to be the condition required on our parts for the atchieving of these favours and honours , Serm. 9. pag. 452. The third errour is , That Faith doth not justifie us , as it apprehendeth Christ and his righteousnesse , but by it self , in a proper not metonymicall sense . SOCINUS . 1 We are justified by faith in Christ , so farre forth as we trust in Christ , Part. 4. chap. 11 pag. 558. col . 2. 2 The faith of Christ doth justifie us by it self , or ( to speak more rightly ) God doth justifie us by himself , pag. 559. col . 1. WOTTON . 1 Faith in that place ( to wit , Rom. 4.5 . ) is to be taken properly unlesse peradventure it be used for to believe or to trust . For that which is by some alledged of a trope , whereby they suppose that Christs obedience apprehended by faith is signified , I doubt how I may grant . And a little after , 2 What trope should there lie hid , I see not . 3 Also Serm. 9. on John. Abraham believed God ; and it , that is , his believing , was counted to him for righteousnesse , pag. 453. 4 Also in his Purgation , I think that faith in Christ , without a trope , in proper speech is imputed to all believers for righteousnesse . The fourth errour is , That for faith properly taken , and dignified and made worthy , not of it self , but in Gods acceptation and of his mercie , a man is justified , and may lay claim ( as it were ) to remission of sinnes . SOCINUS . 1 For faith we are deemed perfectly just . And a little after , 2 Abraham believed God ; and for that cause he was accounted of him for righteous , Part. 4. chap. 4. pag. 462. col . 2. 3 For one act of faith was Abraham righteous , Servetus , Book 2. of Law and Gospel , as Calvine reciteth in his refutation of Servetus , pag. 903. WOTTON . 1 He that believeth is accounted by God , to all purposes concerning eternall life , to have done as much according to the covenant of the Gospel , as he should have been accounted to have done , according to the covenant of the Law , if he had perfectly fulfilled it , In his first English paper . The fifth errour is , That faith is no firm perswasion , by which men apprehend and lay hold upon Christ and his righteousnesse , and apply them to themselves , as of right belonging to us by our spirituall union : but that it is a trust and confidence in Christ for salvation joyned with obedience to Christs precepts : or ( to speak plainly ) a confidence that Christ , having obtained by his obedience the Kingdome and all power , will certainly give us salvation , if we relie on him , and obey his counsels . SOCINUS . 1 Faith in Christ , which maketh us righteous before God , is nothing else but to trust in Christ , Part. 4. chap. 11. in the beginning : and in the same , page 560. col . 2. 2 To believe in Christ , is nothing else but to trust in Christ , to cleave to Christ , and from the heart to embrace his doctrine as heavenly and healthsome . And a little before , 3 This your apprehension of Christ , is a mere humane device , and a most empty dream . And towards the end of the chapter . 4 He calleth our perswasion of righteousnesse , already obtained and gotten by Christ , vain . WOTTON . 1 As for that perswasion , wherein some would have faith to consist , it followeth him that is justified , not goeth before , as faith must needs do , Ser. on John , p. 392. also p. 338. and 448. 2 To believe in Christ is to trust in Christ , and to rest on him , to have his heart settled , and to relie wholly and onely on him . And what this trust is , he describeth more particularly , pag. 390. where he saith , 3 It is such a Faith , as maketh us rest upon God for the performance of his promise . The sixth errour is , That Christs whole obedience and righteousnesse serve , first and immediately for himself , to bring him into favour and autoritie with God : and secondly onely for us : Not that it might be communicated to us in him , to make us truly and formally righteous , but onely that it might serve for our use in that it maketh him gracious with God , and so both able to obtain that faith might be accepted for righteousnesse , and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . SOCINUS . 1 As Adams offense made him and all mankind procreated by him guiltie of death , so Christs righteousnesse and obedience procured life eternall to Christ himself . Whereby it cometh to passe , that so many as shall by procreated by him become partakers of the same life , Part. 4. chap. 6. and , 2. part . 2. Chap. 8. p. 178. col . 2. and , 3. part . 3. chap. 3. in the end . WOTTON . In a paper written in Latine . 1 All the good will wherewith God embraceth us proceedeth from that grace , that Christ is in with God. Now that is in these things for the most part contained , that he is by nature the Son of God , that he is perfectly holy , that he hath performed obedience exact in all respects , both in fulfilling the Law , & in performing all things belonging to the office of a Mediatour : from whence it followeth , that those that believe are for Christs righteousnes gracious with God. And in the same paper , 2 If question be concerning the formall cause of justification , I exclude from it either obedience of Christ . If of the efficient by way of merit , I maintain it to depend upon both . The seventh errour is , That Christ did not satisfie the justice of God for us , in such sort , that we may be said ( when we truly believe ) to have satisfied the justice of God and his wrath in him : and that God of his mercie without Christs satisfaction made ours , doth pardon our sinnes and justifie and redeem us . SOCINUS . 1 Reade over all the places of the New Testament , in which mention is made of redemption , and you shall find none in which there is evident mention of the paiment of any true price , or of satisfaction , Part. 2. chap. 1. pag. 109. col . 2. And a little after , 2 As we are said to be sold under sinne , that is , enslaved to it , without any true price intervening ; so are we said to be redeemed from the same by Christ , that is , freed , though no price hath truly and properly intervened . 3 Likewise Part. 1. chap. 7. in the end , he denieth Satisfaction . 4 Also Chap. 4. pag. 84. col . 2. That there is no need of any satisfaction , when the offense is not imputed to him that hath offended by the party against whom he hath offended , or the debt is by the creditour remitted . WOTTON . In the paper written in Latine . 1 Neither ( that I speak freely what I truly think ) can I understand what place is left for pardon , if by payment of pains in Christ we be deemed to have satisfied the wrath of God , and to have born the punishment due to our sinnes : for Pardon and Punishment are contraries . 2 Also in his English paper enlarged , the same words are rehearsed , and the same reason given , even , Because Pardon and Punishment are contraries . Thus have you the evidence by M r Walker then given in for the justifying of that his charge : which , for the effect and substance of it , is in as broad and odious terms in print now again renewed , some six and twenty years after the cause according to his own request heard , and some fourteen years after M r Wotton's decease . May it please you now to heare M r Wotton's answer in his own defense , as it was in writing by him then exhibited . Mr. Wotton's Defence . A. W. in the doctrine of Justification holdeth one and the same opinion in all points with Socinus : and therefore is justly charged by G. W. to be guilty of heresie and blasphemy . That he doth hold the same in all points , is shewed by these seven Errours following : The first Errour of Socinus and his followers is , That Justification is contained onely in Remission of Sinnes , without Imputation of Christs Righteousnesse . 1. If you mean without Imputation of Christs Righteousnesse as the meritorious cause of Justification , I grant the Proposition to be hereticall and blasphemous . And so doth Socinus deny Imputation . I. Christ ( saith he ) did not satisfie for our sinnes : Treatise of Christ the Saviour , Part 1. chap. 1. pag. 1. part 2. chap. 17. pag. 245. col . 1. part 3. pag. 306. beginning , and chap. 1. pag. 307. col . 1. II. He could not satisfie , Part 2. chap. 24. pag. 288. col . 2. part . 3. in argum . chap. 6 : pag. 406. III. He did not pacifie God , Part 2. chap. 2. pag. 120. col . 1. Part 1. chap. 7. pag. 76. col . 2. IV. There was no need of any satisfaction to be made , Part 1. chap. 1. pag. 1. V. God would not that any satisfaction should be made , Part 3. chap. 2. pag. 317. col . 2. and pag. 324. col . 1. But I do not so deny Imputation of Christs Righteousnesse : for I acknowledge it to be the meritorious cause of our Justification , and that for it we are accepted of God as fully as if we had fulfilled the Law perfectly , Treatise of the Justification of a Sinner , in explication of the definition of Reconciliation , and in the definition of Adoption , and in the Conclusion . 2. If you mean without Imputation of Christs Righteousnesse , as the formall cause whereby we are made formally righteous , by having fulfilled the Law , and satisfied the Justice of God in Christ , I say the Proposition is neither hereticall nor blasphemous . And that I must be so understood , my writings shew . For , first , I professe that I speak of the formall cause of Justification , Treat . of Justific . of a Sinner , in the State of the Question , in Answer to Argum. for Position 1. and to Arg. 1. for Position 3. and in the Conclusion . Secondly , I expresse that manner of formally righteous , Treat . of Justific . of a Sinner : where I expound what it is to impute to a Sinner Christs Obedience ; and of Justification , where I deliver mine own opinion , Sect. 2. which is the very place that M r Walker alledgeth against me out of the English . Therefore I agree not with Socinus in this first Errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification . The second Errour is , That Faith is a condition appointed by God to be performed on our parts for obtaining Justification . 1. Socinus defineth believing on Christ to be nothing else then to yield ones self obedient to God , according to the rule and prescript of Christ , and by so doing to expect from Christ himself the crown of life eternall , Treat . of Christ the Saviour , Part 3. chap. 2. pag. 321. col . 1. 2. He maketh Faith to be indeed ( as M r Walker saith ) a confidence in Christ , but he addeth immediately ( which M r Walker leaveth it ) that is , an obedience to Christs precepts , with a firm hope of obtaining those things which he hath promised to those that obey him , Part 4. chap. 11. pag. 559. col . 1. and in the same page he laboureth to prove , That Faith doth signifie obedience to Christs Commandments , Sect. Hinc factum est . 3. He maketh Repentance and Amendment of life the means to obtain that forgivenesse of sinnes which Christ hath brought , Part 3. chap. 2. pag. 321. col . 1. 4. And whereas Faith is added to Repentance , Act. 20.21 . It is not ( saith he ) because Faith in Christ is required unto the obtaining of remission of sinnes , as working somewhat more in us besides repentance it self , that doth hereunto appertain ; but because this Repentance cometh not but by Faith in Christ . In the same columne , Sect. Manifestum . 5. He saith , that whereas John sent the people to Christ , and warned them to believe in him ; it was not as if they should find any other thing besides Repentance in Christ that was requisite unto the obtaining of pardon from God , but , first , that they might be exactly taught of Christ what that Repentance ought to be . Besides , that from Christ they might understand that that was wholly so indeed , which he delivered onely as a messenger . Lastly , that they might not be washed with water onely , but have the holy Ghost poured upon them , Part 3. pag. 320. col . 1. But I never writ , spake , nor conceived so of Faith to the obtaining of Justification . Nay , it is evident that I make Faith not a believing of that which Christ taught , and an assurance of obtaining that he promised upon our Repentance and Obedience ( which is Socinus his confidence , Part 4. chap. 11 pag. 559. col . 1. ) but a resting and relying upon Christ , a trusting to Christ for salvation , Serm. 6. upon John , pag. 286. and Serm. 8. pag. 386 , 389 , 398. yea a means , and , if you will , an instrument to apprehend and receive Christ to our Justification , Treat . of Justific . in explicat . of the Definition of Reconcil . So that , for ought I hold of Faith , Christs Righteousnesse may be even the formall cause of our Justification . Therefore I agree not with Socinus in this second Errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification . The third Errour is , That Faith doth not justifie us , as it apprehendeth and applieth Christ and his Righteousnesse ; but by it self , in a proper not metonymicall sense . This third Errour hath two Propositions , which shall be answered to severally . The former is , That Faith doth not justifie as it apprehendeth and applieth Christ and his Righteousnesse . I hold this Proposition to be false ; acknowledging and confessing that Faith doth not justifie us but onely as it apprehendeth and applieth Christ and his Righteousnesse ; the very condition of the Gospel being , That by Faith we apprehend and apply Christ and his righteousnesse to be justified thereby , Treat . of Justifie . in explic . of the definit . of Reconcil . The other Proposition is , That Faith doth justifie us by it self in a proper not metonymicall sense . I never said or thought that Faith doth justifie us by it self . This onely I say , that in this Proposition , Faith is counted for Righteousnesse , the word Faith is to be taken properly , not tropically ; the question being in such Propositions not of the meritorious or formall cause of our Justification , but of the condition required on our part instead of keeping the Law. Therefore I agree not with Socinus in this third Errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification . The fourth Errour is , That for Faith properly taken , and dignified and made worthy , not of it self but in Gods acceptation and of his mercy a man is justified , and may lay claim to remission of sinnes . Neither Socinus nor Servetus ( in the words you bring out of them ) affirm that a man is justified and may lay claim to remission of sinnes , for Faith any way dignified , &c. Nay , Socinus avoucheth , that Repentance and Amendment of life is that by which that forgivenesse of sinnes which is brought by Christ is obtained , Part 3. chap. 2. pag. 322. col . 1. How then am I proved to agree with him in that Errour which he is not proved to hold ? Especially , seeing that I never said that we are justified for Faith , and do renounce all dignity and worth in Faith , and give the whole merit of our Justification to our Saviour Christ and his obedience . That which is alledged out of my papers is no more but this , That the condition of the Gospel being Faith , as the condition of the Law is Keeping of the Law ; he that believeth in Christ hath done as much , that is , performed the condition of the Gospel , as well as he that keepeth the Law hath fulfilled the condition of the Law : so that on his part God requireth no more to his Justification . And that this is certainly my meaning , the words going before in that English paper , and those also that follow in the other English paper , and in the Latine , do manifestly shew . Therefore I agree not with Socinus in this fourth Errour , but am unjustly charged to be guilty of heresie and blasphemie for holding one and the same opinion with him in all points in the doctrine of Justification . The fifth Errour is , That Faith is no firm perswasion by which we apprehend and lay hold upon Christ and his Righteousnesse , and apply them to our selves as of right belonging to us by our spirituall union ; but that it is a trust and confidence in Christ for salvation , joyned with obedience to Christs precepts : or ( to speak plainly ) a confidence that Christ , having obtained by his obedience the kingdome and all power , will certainly give us salvation if we rely on him and obey his counsels . Whether the three Propositions set down in this Errour , be rightly gathered from the words alleaged by M r Walker out of Socinus or no , I leave to other mens judgement . But whatsoever Socinus held , I have nothing to do with any of these Propositions . Onely of the first I say , That the perswasion , whereof I speak in the place he bringeth , is that particular assurance that every man ( as some define Faith ) must have to Justification ; viz. that his sinnes are forgiven in Christ : Whereas Faith ( being the condition required on our part ) must go before Justification , at least in nature . But this perswasion followeth it , and is bred in us by the Spirit of God after we believe and are justified . For it is given to us , being already adopted Sons , Gal. 4.5 . and Adoption is a Prerogative vouchsafed us upon our believing , John 1.12 . Therefore I agree not with Socinus in this fifth Errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification . The sixth Errour is , That Christs whole obedience and Righteousnesse serve first and immediately for himself to bring him into favour and authority with God ; and secondly , onely for us : Not that it might be communicated to us in him , to make us truly and formally righteous ; but onely that it might serve for our use , in that it maketh him gracious with God , and so both able to obtain , that Faith might be accepted for Righteousnesse and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . The words you alledge out of Socinus prove no more ( at the most ) but the first point of this Errour , That Christs whole Obedience and Righteousnesse serve first and immediately for himself , to bring him into favour and authority with God. There is nothing in this sixth Errour that toucheth me . All that I say , in the former place alledged by M r Walker , is no more but this ; That whatsoever maketh Christ beloved of God is some cause of Gods love to us who are beloved in and for him , Ephes . 1.3 , 4 , 6. Now among other things for which Christ is beloved , his holinesse and obedience have no mean place . Whereupon it followeth that they may be reckoned in the number of those causes that make us beloved of God in and for his Sonne our Saviour Jesus Christ , Treat . of Justific . of a Sinner , in explic . of the Definit . of Reconcil . In the latter I say , That we are not accounted to be Formally Righteous , by having fulfilled the Law and satisfied the Justice of God in Christ . And yet I acknowledge that we are ( for his obedience ) accepted of God as righteous no lesse then if we had indeed performed those things . And this was determined in the first Errour to be neither heresie nor blasphemy . Therefore I agree not with Socinus in this sixth Errour , but am unjustly charged to be guilty of heresie and blasphemy , for holding one and the same opinion with him in all points in the doctrine of Justification . The seventh Errour is , That Christ did not satisfie the Justice of God for us in such sort that we may be said ( when we truly believe ) to have satisfied the Justice of God and his wrath in him : And that God ( of his Mercy ) without Christs satisfaction made ours , doth pardon our sinnes , and justifie and redeem us . Socinus denieth all satisfaction by Christ , not onely with limitation ( as you propound it in this seventh Errour ) but absolutely , as appeared in mine answer to the first Errour : and accordingly he maintaineth that we are pardoned , justified , and redeemed without any satisfaction made by a true price paid to God the Father by our Saviour Christ for us . But I acknowledge and professe that Christ hath made satisfaction for us , by paying a true price to God his Father for us : and that God doth not pardon us but for and in respect of that payment made for us . In the places alledged out of my writings I say no more , but that we cannot be held to have satisfied the wrath of God in Christ , and withall to be truly and properly pardoned . If we have been punished , how are we pardoned ? If we be pardoned , we have not been punished . Christ hath been punished for us ; we are pardoned for his punishment , Esa . 53.5 . Therefore I agree not with Socinus in this seventh Errour , and ( having cleared my self of agreeing with him in any of the seven ) am unjustly charged by M r Walker to be guilty of heresie and blasphemy for holding one and the same opinion with Socinus in all points in the doctrine of Justification . The Issue . THus have you both M r Walker's charge and evidence , and M r Wotton's Answer in his own Defence thereunto . You exspect now ( I suppose ) in the next place to heare what the Issue of it was . Upon the delivery in therefore and view of both compared together , there was by word of mouth further debating of the severall points at large , as well between M r Walker and M r Wotton , as by the parties nominated on either side among themselves . Who albeit they agreed not with M r Wotton in all particulars ; and in some things then debated were not all of one mind , as in that question occasioned by M r Wotton's answer to one branch of the last Article , to wit , Whether in the work of redemption the faithfull be considered as one with Christ , or no : or in plainer terms , Whether our insition into Christ in the order of Nature be deemed to precede the work of our redemption , or the work of our redemption in the order of nature to go before it : concerning which , being somewhat a nice subtiltie , they were divided ; some holding the one part , and some the other : yet so farre were they from condemning M r Wotton as guilty of heresie and blasphemie in the points above mentioned , as that they professed divers of them , and that some of M r Walker's own choice , no one denying or opposing the rest therein , to have oft taught some of them , namely the second , to wit , That faith is a condition appointed by God to be performed on our part for obtaining justification : which yet M r Walker affirmed to be a most dangerous errour . In conclusion , it was without further question or contradiction of any of the whole eight then present , as well the nominated by the one as those assigned by the other , with unanimous consent generally resolved and pronounced , that there appeared not to them either heresie or blasphemy in ought that M r Wotton was by M r Walker convinced to have delivered or maintained . Which M r Wotton requiring further to be testified under their hands , albeit M r Walker , perceiving it to be deemed equall and meet , began to storm and flie out , and demanded of them , whether they would take upon them to determine heresie ; whereunto such answer was returned as was fit : yet it was accordingly ( as of right it ought ) yielded unto . The writing by all the eight then present subscribed , being committed to the custodie of D r Bayly , upon promise by him made to deliver it to M r Wotton , when it should by two of the parties , one of either side nominated , be demanded of him in his behalf . Now howsoever the Doctour afterward upon some pretences refused to deliver it as he had promised to do , whether pressed by M r Walker to detain it or no , I wot not , himself best knoweth : yet for the truth of this issue , as it hath here been related in the behalf of M r Wotton , it will plainly appear by the attestation of two of those of M r Walkers party yet surviving ( for a third is deceased , and the fourth was absent at the meeting that concluded all ) in the very terms ensuing , written with one of their hands , and subscribed by them both . We whose names are under-written do testifie , that the eight Ministers at the hearing of the foresaid points in controversie betwixt M r Wotton and M r Walker , and continuing till the end of that meeting ( though in every part they assented not to every of those Positions ) under their hands witnessed , that they found neither heresie nor blasphemie in any of them , or to the like purpose . JOHN DOWNAME . WILLIAM GOUGH Thus have you faithfully related , upon ground of proof undeniable , the carriage of the businesse between M r Walker , and M r Wotton , and the issue of the same . You have M r Walker's charge and challenge , together with the evidence produced and given in by him to make his charge good : you have M r Wotton's defence in way of answer thereunto : and you have the verdict and sentence of select parties appealed to by joynt consent , delivered upon diligent view and due hearing both of the one and the other ; who all say in effect , that M r Wotton did sufficiently clear himself from those foul imputations of heresie and blasphemie , that M r Walker then charged him with ; and that M r Walker failed in making good that his charge then , which with so much vehemency and virulency he reneweth now against him , yoking him with Peter Abeilard , and with Servetus and Socinus , as agreeing with them in such damnable and detestable dotages as they held and maintained , and for which they were condemned as blasphemous hereticks . The iniquitie whereof , though it may sufficiently appear by what hath already been related ; yet that the Reader may the better judge how equally these persons are here yoked together , it will not be amisse ( though the matter be but unsavoury ) to acquaint him with some generall and principall heads of those points , that Abeilardus , Servetus , and Socinus stand charged with . Peter Abeilard , or Balard ( for a of his name they agree not ) whom b some affirm to have been one of the first Fathers of the School-men , and first founders of School-divinitie ( for c Peter Lombard , say they , took from him ) is by Bernard d charged , to have savoured of Arius in the doctrine of the Trinitie ; of Pelagius , in the doctrine of Grace ; of Nestorius concerning the person of Christ : to have held e Christ to be no true Redeemer of us , nor to have reconciled us to God by his death : but to have been an exemplary Saviour ; that is , such an one as by his life and death , pietie and charitie , obedience and patience , chalketh us out the way to heaven : and to have broached in his books f a number of sacrilegious errours concerning the soul of Christ ; his descent into hell ; the power of binding and loosing ; g the sacraments of the Church , and by name that of the Altar ; of originall sinne ; of concupiscence ; of sinnes of delight , infirmitie , and ignorance ; of sinne in work and sinne in will. But he telleth us not what they were . Now whether Bernard charge him truly herein or no ( which for divers causes may be justly questioned ; and the rather for that Abeilard in h his Apologie flatly denieth , that he ever wrote taught or once thought the most of those points that Bernard fasteneth upon him , and for that i Bernard's reports concerning others of those times , some whereof were his scholars , are not unjustly suspected ) it is not much materiall to our purpose ; the rather for that the charge granted to be true , the more pestilent and blasphemous his errours are found to be , the greater inequalitie will appear in the collation , unlesse the parties collated can be proved to have maintained opinions as pestilent and as blasphemous as his . But for Servetus and Socinus , the other two , what they held , we have records of sufficient credit . For Servetus , ( from whom M r Walker borroweth onely one small snip , wherewith to piece up his Parallel ) whether his works be extant or no , I wot not ; and the better it is , if they be not . But what he taught and maintained , we have taken out of his writings , from M r Calvine's relation , together with an ample refutation of them adjoyned thereunto . His chief assertions , among a vast heap of other absurd , prodigious and blasphemous ones , are these : That a there is no such Trinitie of persons in the Deitie , as is commonly maintained ; where he brandeth the orthodox tenet and the abettours of it with most hideous terms raked up from Hel it self , and too vile to be related , and fasteneth many uncouth and fantasticall conceits full of impietie and blasphemie upon the names given in Scripture to the second and third Persons . That b God in the beginning of the world produced the Word and the Spirit : and began then as a person to appear in three uncreated elements and communicated of his essence unto all that he then made . That c This Word being the face and image of God , is said then to have been begotten , because God then began to breed it , but stayed for a woman to bear it , untill the Virgin Mary was ; that d then Christ was conceived in her womb , of the seed of the Word and the substance of the Spirit : so that the Word was then first turned into flesh , and then that flesh by the Spirit wholly turned into the essence of the Deitie ; e and that Christ hath now a spirituall body , that filleth heaven and earth . That f The Spirit is a kind of gentle breath , which at first proceeded from the Word , consisting partly of the essence of God , and partly of a created power : which g having moved in the Creation on the face of the waters , and there finding no rest , retired again to heaven , and there stayed , till at the Baptisme of Christ it came down again . That h Man is said to be made after Gods image , because the very essence of God is in every man from his originall , and that not in the soul onely but in the body ; and that though the devil have by a kind of carnall copulation got into , and possessed himself of the body , yet that the divine essence remaineth still in the soul : which notwithstanding it is by sinne become mortall , and is breathed out into the aire , yet in the regenerate by means of the Spirit it becometh consubstantiall and coeternall with God. That i Christ should have come to carie men to heaven , albeit Adam had never fallen ; and that the Tree of knowledge of good and evil was a figure of Christ , whom Adam over-hastily desiring to tast of threw himself and his posteritie into perdition . That k None are guilty of mortall sinne , till they be twenty yeare old ; because they have no knowledge of good or evil till then ; l nor are therefore till then to be catechised : m nor any to be baptized , till they be thirty years old ; because of that age the first Adam was created , and at that age the second Adam was baptized . That n Before Christs coming the Angels onely , not God , were worshipped : o nor were any regenerate by the Spirit : p nor did their faith regard any more then terrestriall good things ; save that some few by apropheticall spirit might aloof off have some smatch of spirituall things . That q From the beginning , as well Gentiles as Jews , that lived well according to natures guidance , were thereby justified ; and without faith of Christ shall thereby at the last day attain to life eternall . That r The Law was given onely for a time ; and ſ that men were then saved by the observation of it ; which was then observed , when men did what they could , who might therefore glorie then in their works , being justified wholly by them : but t that men are not now to be scared with it . That u Faith is nothing else but to believe Christ to be the Sonne of God : and v to justifie , nothing , but to make a man righteous , who was sinfull before : and that x we are now justified , partly by faith , and partly by works . That z On Gods part there is no promise required unto justification : nor doth faith depend upon any promise of God , or hath any respect thereunto : in regard whereof * he scoffeth at those that build their faith upon Gods promises , or that mention them in their prayers . That a There is a perfect puritie in every holy action ; and such as may endure even the extreme rigour of Gods justice . That b Abraham was indeed justified by works : howbeit , that his believing is first said to be imputed to him for righteousnesse , and he said to be just for one act of faith ; ( the place by M r Walker produced ) as if a prince out of his favour regarding his souldiers mind and good will , would be pleased to accept the good endeavour for the thing fully performed : and so Abraham was therefore by God deemed just , because by his believing it appeared that he stood well affected to acquire a commendation of righteousnesse by his good works . Which is all , saith Calvine , that he ascribeth unto faith , either in us , or in him . c Whose faith , also he saith , as of others before Christ was no true faith but a figure of true faith , and the righteousnesse imputed to him no spirituall but a carnall righteousnesse , and insufficient ; not a truth , but a shadow ; and the imputation of it but a type of the great grace of Christ to us . And thus much , if not too much , of Servetus his blasphemous and prodigious dreams and dotages : for I have raked overlong in this filthy sinck , in this stincking puddle , which till upon this occasion I never pried or peered into before , nor , it may be , should ever have done but for it . Socinus remaineth , whose positions what they were , may appear by his writings yet extant , and in the hands of too many ; by means whereof it is to be feared that they do the more hurt . The principall of his tenets , though not so prodigious as those of Servetus , yet blasphemous and vile enough , are these : He denieth not d Christs deity and eternity onely , with e Arrius ; but f his existence at all also before he was conceived by the Virgin Mary , with g Photinus ; and so maketh him h a mere man. He denieth Christ to have been i a redeemer , or to have wrought any redemption , or to have paid any price or ransome unto God for us , truly and properly so termed ; or that k by his sufferings any satisfaction at all was made unto God for our sinnes ; or that l God is thereby reconciled unto us ; or that m thereby he merited ought from God either for himself or for us . That n he is therefore onely called a Saviour , and is said to save , partly o because he teacheth us by his doctrine , and p sheweth us by his practice the way to life eternall , and q confirmeth the same to us by the miracles that he wrought , and r by his dying and rising again from the dead ; and partly , ſ because he hath power given him by God to make the same good unto all that believe in him : That t to believe in him is nothing else but to obey him , or to keep his precepts under hope of eternall life thereby to be obtained ; and that this is the very u form and essence of justifying faith ; and that x for so doing a man is justified and accepted to life eternall ; and that y it is therefore in our power by our good works to attain thereunto . This is the summe of his doctrine concerning mans justification and salvation ; wherein also I am the briefer , because much of it hath been laid down before . Now whether M r Wotton or M r Godwin do conspire and concurre with Peter Abeilard , Servetus and Socinus in these their blasphemous dotages , and are therefore justly yoked with them by M r Walker or no ( it concerneth not me ) let others try and determine . But for M r Wotton his own defence of himself herein , and the censure of others by M r Walker himself appealed to , a which he cannot therefore in equity go from , I have faithfully delivered ; being confirmed by the attestation of those whom he cannot except against , being men of his own choise , and of sufficient credit and good esteem otherwise . And as for M r Godwin , to me a mere stranger in regard of any acquaintance , one whom I never heard or saw to my knowledge , save once of late occasionally at the funerall of a friend , nor know certainly what he holdeth or hath taught , I say no more , but as they sometime of their sonne , b Aetatem habet , he is old enough , and ( for ought I know ) able enough to answer for himself : and he surviveth yet so to do if he see good . But whether Peter Abeilard ever moved this Question which M r Walker saith he was the first mover of , to wit , Whether faith , or the righteousnesse of Christ be imputed in the act of justification , is to me a great question . And M r Walker's reading herein ( as , I confesse , it may well be ) is better then mine , if he can shew where either he did ever handle it , or is reported so to have done . Nor do I find in all M r Calvines large relation and refutation of Servetus his blasphemies , where ever he propounded or maintained any question in such terms , as this by M r Walker is here conceived in . For Socinus , it is true , that in prosecution of his discourses , wherein he laboureth to prove Christ to be such a Saviour onely as was out of him before described , he is inforced to acknowledge , that Faith , such as he meaneth , that is , Obedience to Christs commandments doth justifie , without relation to ought done or suffered by Christ , any satisfaction made by him , or merit of his ; neither of which he acknowledgeth : And the like may be deduced from what Servetus held , ( though his assertions , as Calvine also well observeth , are found oft to enterfere , and to crosse one another ) and from that also that Abeilard is by Bernard charged to have held . But if M r Walker will father this upon him concerning the deniall of the Imputation of Christs righteousnesse , because from his positions it may be deduced , he might have risen a great deal higher , and have fetched in Simon Magus , Ebion , Cerinthus , Marcion , Manes , and a whole rabble of old hereticks ( and out of the ancient stories of the Church made a list as large almost as his book is long ) from whose pestilent positions the same might as well be deduced , as from those things that Abeilardus and Servetus maintained . Again , neither is this sufficient to prove a point to be hereticall and blasphemous , because it may be deduced from assertions of that nature : for if we shall condemn as hereticall and blasphemous , whatsoever by necessary consequence may be extracted from those dotages that some blasphemous hereticks have held , the like censure may then , yea must then be passed upon many orthodox tenets , in the negative especially , maintained by us against the Church of Rome , since that they follow necessarily from those grounds that by such hereticks have been held . For example : That Christs body is not really present in the Sacrament , nor is sacrificed and offered up to God in the Masse , doth necessarily follow from the opinion of c Eutyches and others , who maintained the humane nature of Christ to be swallowed up into his Godhead ; from the dotages of d Simon , e Saturn , f Basilides , and many more , who held that he never suffered at all ; of g Apelles , who held that his body was dissolved into the foure elements ; of h Seleucus , i Manes , k and Hermes , that held it fastened to the starres , or lodged in the sunne : That there is no purgatory , nor use of invocation of Saints , or of singing masses for souls deceased , followeth necessarily from the opinion of l the Sadduces that held no spirits , and from the m Psychopannychites dream of the souls sleeping till the last day ; which in effect therefore , the sequestration of them at least from the divine presence till then , that Chamaelion Spalatensis n pretended the rather to maintain , because by it those Popish errours would be easily and evidently overthrown . For who is so meanly versed in the art of reasoning as not to know , That o the clearest truths may be deduced from the grossest falshoods that may be . As , grant a stone to have life , and a man to be a stone , and it will thence follow , that a man hath life . And yet were it absurd from hence to conclude , that whosoever holdeth the latter must needs either concurre in judgement with those that should maintain the former ; or hold any falshood , much lesse any absurdity , though those positions that inferre it be both false and absurd . And let M r Walker consider this calmly and seriously with himself : He hath put down this in his Parallel for an hereticall and blasphemous assertion , That Faith [ in Christ ] ( for so he must needs mean ) is a condition appointed by God to be performed on our parts for the obtaining of Justification . Now should any man hereupon enter an action against M r Walker , accusing him as guilty of Judaisme , Paganisme and Mahumetanisme , would he not , think we , make grievous complaint , yea with open mouth cry out and exclaim of extreme injury done him ? Yet is it as clear as the light at noon-day , that whosoever shall deny Faith in Christ to be a condition appointed by God to be performed on mans part for the obtaining of Justification , shall have all Jews , Paganes , and Mahumetanes concurring therein with him , as in a point naturally flowing and necessarily following from what they hold . To go yet a step further ; Suppose a man do concurre with such hereticks as have been spoken of in some point , be it a truth or an errour that is held and maintained by them , will it thence follow that he consenteth to them and agreeth with them in all things , or in such blasphemous opinions as they otherwise hold ? And here M r Walker's candour may well a little be questioned . To prove M r Wotton to hold one and the same opinion with Servetus in all points concerning the doctrine of Justification , he produceth onely this one saying of Servetus , For one act of Faith was Abraham righteous . Whether he have proved M r Wotton to have said the same or no , is not now materiall , and I leave it to be judged by what himself hath spoken for his own defence in way of answer thereunto . But should a man , putting in a crosse interrogatorie , demand of M r Walker Whether he hold that Christ hath fulfilled the Law for us or no ? I doubt not but he would answer in the affirmative , That he hath . And the very same thing in the very same words is found by Calvin related out of Servetus , a The carnall people , saith he , might glory in their deeds , but we may not but in the crosse of our Lord Jesus Christ : b We may onely relate the facts of Christ , who hath wrought all our works for us , by fulfilling the law for us when we could not do it our selves . Yet I suppose M r Walker would take it in very ill part , and well he might , if any should thence conclude , That M r Walker therefore doth in all points hold one and the same opinion with Servetus concerning the doctrine of Justification . Again for Socinus ; he maintaineth , that c To justifie is a term of judicature ; that , d it signifieth not to make a man inherently righteous , or to infuse righteousnesse into him ; but e to deem him , repute him , pronounce him righteous ; that f they do amisse that confound justification and sanctification , the one with the other ; that g That faith whereby we are justified is not a bare belief or assent unto the truth of Gods word ; that h Neither faith , i nor works , believing in Christ , or obeying him , are the meritorious causes of justification ; or k do or can , in regard of any worthin them , merit ought at Gods hands : l nor doth faith it self justifie by any force of its own . And all these points do our writers generally maintain against the Papists ; yet never , that I know , was any Papist so shamelesse ( and yet shamelesse enough are they ) as to condemn them therefore for Socinian hereticks , or to charge them to agree with Socinus and his followers in all points concerning the doctrine of justification . Again it is by Socinus held and maintained , that m justification consists in remission of sinnes , which for my part I deem erroneous , and suppose that elsewhere I have evidently shewed it so to be ; howbeit n Calvine , o Beza , p Olevian , q Ursine , r Zanchie , ſ Piscator , t Pareus , u Musculus , x Bullinger , y Fox , and divers others of great note and name , yea z whole Synods of ours are found so to say ; and yet were these men never yet , that I ever heard or read , for so saying condemned as hereticks , much lesse as blasphemous hereticks , but had in high esteem , as their worth , parts and works well deserved , by those that therein dissented from them . I will adde but one instance more , Socinus in the very entrance into his Treatise of Christ the Saviour affirmeth , that a God might if he had pleased , without breach of his justice , have pardoned mans sinne freely , without any satisfaction required : and the same he b after again presseth and prosecuteth in his ensuing discourses . Whether this be an errour or no , I stand not now to discusse . c Vorstius herein concurred with Socinus ; and d is for the same reproved by Tossanus ; Grotius likewise for e affirming the same is f taxed by Ravenspergerus ; g defended by Vossius , who citeth Divines not a few , both old and new , saying the same : And it is maintained , to passe by all others , by h Calvine , i Musculus , k Zanchie , l Grineus , Faius , m Casman , n Tilenus , o Franzius , p Smiglesius , and our reverend D r q Twisse ; yet I am perswaded that no wise or discreet man at least will hence conclude any of these to be therefore Socinian Hereticks . And M r Walker might do well to be better advised before he charge his Christian brethren and fellow-labourers in the work of Gods Ministerie , with these odious imputations of heresie and blasphemie , ( then which what can be more hainous , more hideous , being taints of the deepest die ? ) upon such weak and unjustifiable grounds as these are . To conclude , if any shall demand of me why I have undertaken this office ( which from some , I know , I shall have small thanks for ) and why I thrust my finger needlessely into the fire ? the answer is ready from what already hath been said ; I am the onely surviver for ought I know ( for Whether M r Hicks be still living or no , I am not certain ) of those that were on M r Wotton's part entrusted and employed in this businesse , and I could not therefore do lesse for so worthy a servant of God , and mine ancient acquaintance ; whom I alwayes reverenced while he lived as a man deserving singular respect for his pietie and learning , and zeal for Gods cause , which r his works left behind him do sufficiently manifest , and will testifie to ensuing posteritie , and both do and shall still honour deservedly the memorie of him now deceased ; and at rest , I doubt not , with the Lord , enjoying the reward of his religious pains taken in his Masters work ; then to testifie what I then heard and saw , was a party in , and subscribed to with others ; and to second the pious intents of his sonne , who treadeth carefully in his fathers commendable steps , desirous to publish what in his fathers papers he found for the vindicating of his postumous name and reputation , as dear unto him as his own , with this Preface and Postscript adjoyned thereunto . I say no more , but wish onely Veritatem cum Charitate , that Truth may with Charitie be pursued on all parts . So grant , good Lord , for thy Christs sake , now and ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A67122-e120 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Homer . Od. χ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de serae numin . vindict . Notes for div A67122-e290 The Occasion . Mr Walkers charge His Challenge . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mortuum etiam haud sustineo amicum prodere , Eurip. apud Dion . Prus . orat . 37 * Heb. 11.4 . Notes for div A67122-e2750 Charge . Errour 1. Answer . Errour 2. Answer . Errour 3. Answer . Errour 4. Answer . Errour 5. Answer . Errour 6. Answer . Errour 7. Answer . Notes for div A67122-e4440 a Fr. Amboesius in Praefat. Apol . pro Petr. Ab. b Beatus Rhenan . ad Tertull. calce Admonit . ad Lect. c Joannes Cornub. apud Quercetan . in Notis ad Abeilard . d Bern. ep . 192. e Idem ep . 190. f Idem Ep. 188. g Idem Ep. 193. h Abeilardus in Apologia operibus praefixa : & Epistolarum l. 2. ep . 20. Et in Apolog. altera apud Berengarium ejusdem discipulum ep . 17. contra Bern. p. 308. i Legantur Bernardi Epist . 195 , 196 , 240. & in Cant. serm . 55 , & 56. sed & Illyric . Catalog . Test. Verit. lib. 15. p. 1531. a Calv. in relat . & refut . error . Servet . Artic . 1. p. 607. col . 2. b Ibid. 657. col . 2. c Ibid. d Ibid. p. 658. c. 1. e Ibid. p. 657. c. 1. f Ibid. p. 658. c. 1. g Ibid. p. 656. c. 2. h Ibid. P. 609. c. 1. art . 29. & pag. 658. c. 1. i Ibid. p. 657. c. 1. k Pag. 609. c. 2. art . 37. & p. 547. c. 1. l Pag. 650. c. 2. m Pag. 649. c. 2. n Pag. 658. c. 1. o Pag. 657. c. 2. p Pag. 658. c. 1. q Pag. 658. c. 2. r Pag. 652. c. 2. ſ Pag. 655. c. 1. t Pag. 652. c. 2. u Pag. 658. c. 2. v Pag. 656. c. 1. x Pag. 658. c. 2. z Pag. 653. c. 1. * Pag. 654. c. 2. a Pag. 651. c. 2. & 654. c. 1. b Pag. 655. c. 2. c Pag. 655. c. 2. & p. 658. c. 1. d Socin . in Evang. Joan . c. 1. v. 1. p. 4 , 5. e Epiphan . haer . 69. & Aug. haer . 49. f Socin . in Joan. 1.1 . p. 7. & ad Cuteni object . art . 8. g Epiphan . haer . 71. & Aug. haer . 44 h Socin . in Joan. 1.14 . p. 35 , 36. i Socin . de Christo Servatore l. 2. c. 1. & 2. per totum . k Ibid. l. 1. c. 1. p. 145 & l. 3. c. 2. p. 317 , & 321. l Ibid. l. 1. c. 7. p. 76. & l. 2. c. 2. p. 120. & de Offic. Christ art . 38 , 39. m De Christ . Servat . l. 3. c. 5. & de Justificat . synop . 1 p 4. n De Christ. Serv. l. 1. c. 1. initio . o De Christ . Serv. l. 1. c. 2. de Offic. Christ . art . 5. ad object Cuteni , art . 9. p Ad Cuteni object . art . 14. q De Christ . Serv. l. 1. c. 3. de Offic. Christ . art . 35. r De Offic. Christ. art . 36 , 37. & de Christ. Serv. l. 1. c. 5. ſ De Christ. Serv. l. 1. c. 6. & de Offic . Christ art . 45. t De Christ. Serv. l. 4. c. 11. de Offic. Christ. art . 42. ad Cuteni object . art . 17. u De fide & oper . ad q. ● p. 58. & ad q. 3. p. 60. ● in Notis a● Dial. N. N n. 16. x De Christ . Serv. l. 4. c. ● p. 462. c. 2. & p. 463. c. y De fide & oper . ad q. p. 62. a A sente●tia ex co● promisso aditi appelari non posse , saep● rescriptu● est . Anto● Imp. Cod. l. tit . 55. leg . A sententi● arbitri pa●tium volu●tate electi non appellatur , Jo. Al. dicaeolog● l. 3. c. 55. n. 15. Ab electis judicibus appell●re non putamus lic●re , B●rn . ap 180. b John 9. c Aug. haer . ●2 . d Aug. haer . e Epiphan . haer . 23. f Idem haer . 24. & Aug haer . 4. g Epiph. haer 44. & Aug. haer . 23. h Aug. haer . 59. i Aug. ibid. k Epiph. haer . 66. l Act. 23.8 . m Calv. ad● Psychopann● n In concio●ne coram Jacobo Roge . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist . Topi● l. 8. c. 4. Ex falsis fa● sum , verúm que aliquando sequetur . Ex veris poterit nil nisi vera sequi a Carnali populo licuit in suis factis gloriari , nobis autem non licet nisi in cruce D. N. J. C. b Solùm licet nobis Christi facta narrare , qui omnia opera pro nobis operatus est , & legem implendo pro nobis , cùm non possemus id praestare , Servet . l. 2. de Leg. & Evang . apud Calv. p. 655. col . 1. c Est verbum hoe justificationis juridicum , in quo jure nemo justus efficitur , sed pronunciatur , Socin . de justif . fragm . sect . 1. p. 45. d In hac disputatione non significat justum facere , Idem ibid. e Justificari nihil aliud est , quàm pro justis haberi , De justif . synops . 1. p. 6. Justificat , i. justos pronunciat , De justif . thes . 4. p. 9. Certissimum est justificationem in sacris literis aliud nihil significare quàm justum pronunciare , & pro justo habere , Idem in notis ad Dial. N. N. n. 18. & n. 55. f Autore Dialogi saepius notat , quia justificationem cum vitae sanctimonia sive justitia & sanctitate , quâ quis praeditus est , confundit , Num. 1. n. 18. & n. 31. & n. 46. & n. 55. & n. 59. g Credere Jesum revera esse Christum Dei Filium , &c. non est revera ea fides , quae nos Deo ad vitam aeternam gratos efficit , De fide & oper . quaest . 1. p. 55. Neutrum horum , Credere Jesum esse Messiam , Et verbis ejus fidem adhibere , est fides illa quâ revera justificamur , Ibid. q. 2. p. 57.58 . Fides , quâ credimus Dei promissa esse vera , non est revera ea fides quâ justificamur , In notis ad Dial. n. 16. h Fides , sive obedientia quam Christo praestamus , nec efficiens nec meritoria causa est justificationis atque aeternae salutis , nec eam per se meretur . De justif . Thes . 5. & ad Cuteni object . art . 8. & de fide & oper . q. 4. p. 62. Credere vera esse quae Deus vel Christus dixit , non est fides quâ justificamur . De Christ. Serv. 1.4 . c. 11. p. 554. c. 1. & p. 558. c. 2. i Ex merito ipsorum operum nequaquam justificamur , De justif . Thes . 5. Non sunt meritoria , & suā vi hominem justificantia , De justif . fragm , sect . 7. p. 50. k Nulla esse opera , quae tanti sint , ut propter ipsorum meritum justificari possimus , De justif . fragm . sect . 7. p. 48. l Fides in Christum non propriâ vi justificat , De Christo Servas . l. 4. c. 11. p. 560. c. 1. m Formalis justificatio nostra coram Deo fuit & semper erit remissio peccatorum nostrorum , Socin . de fide & oper . q. 1. p. 56. Justificatio nostra nihil aliud reipsâ est , quàm peccatorum deletio , Ibid . q. 3. p. 60. n Justitiam Paulo nihil esse , quàm remissionē peccatorum Calvin . in Rom. 4.6 . o Posira est omnis justificatio in in remissione peccatorum , Beza de Coena Dom. p. 175. p Justificatio consistit in gratuita remissione peocatorum , Olev . in Rom. 4.6 . q Idem sunt justificatio & remissio peccatorum , Ursin . explic . catech . q. 60. sect . 3. r Idem sunt , remissionem peccatorum consequi , & justificari , Zanch. miscel . l. 2. de remiss . pecc . thes . 10. p. 329. ſ Justitia imputata nihil est aliud quàm remissio peccatorum , Piscat . Thes . vol. 1. loc . 15. thes . 14. t Consistit in remissione , tectione , non-imputatione peccatorum : haec est ejus forma privativa & positiva , Pareus in Rom. 46. observ . 2. Deus proprié justificat , cúm absolvit gratìs , remittens peccata propter meritum Christi , Ibid. ad v. 5. obs . 3. Justificationis causa formalis est remissio peccatorum , Idem cont . Bellarm. de justif . l. 2. c. 1. p. 365. u Justificatio nihil est aliud quàm remissio peccatorum parta per sanguinem Christi , Muscul . in Joan. 3.18 . x Quid aliud est justificatio quàm peccatorum remissio ? Bullinger . in Rom. 4.8 . y Justificatio constat propriè peccatorum remissione , Fox de Christ . gratìs justif . l. 3. p. 383. z Credimus totam nostram justitiam positam esse in peccatorum nostrorum remissione , Confess . Gallicanâ , art . 18. Credimus peccatorum nostrorum remissione unicâ totam nostram justitiam coram Deo contineri , Confess . Belgicâ , art . 23. a Potest Deus de suo jure , quantum velit , dimittere , Socin . de Christo Serv. l. 1. c. 1. p. 4. c. 2. Sicut potuisset homines , licèt peccantes , morti aeternae non mancipare , sic ex illius imperio eximere , & quidem jure , suâ solâ voluntate potest , Ibid. pag. 5. c. 1. b Potuit Deus peccata nobis jure ignoscere , nullâ à quoquam pro ipsis verâ satisfactione acceptâ , Ibid. lib. 3. cap. 1. pag. 306. cap. 1. & pag. 309. cap. 1. c In scripto Poster . ad Tossanum . d In rescript . ad Vorstium . e De satisfactione Christi adv . Socin . c. 3. f In judicio de Grotii libr. G. 2. p. 2. & G. 3. g In Respons . ad judic . Ravensp . cap. 28. h Poterat nos Deus verbo aut nutu redimere , nisi aliter nostrâ causâ visum est , Calv. in Joan . 15.13 . i Si sic justus est Deus , ut sine detrimento justitiae suae misericors esse nequeat ; si sic , inquam , justitiae suae obstrictus est , ut non liceat ipsi , quorum vult misereri & à peccatis absolvere teos , quod tamen permultos sibi principes & magistratus liberè permittere videmus , consequitur , non tantum illi potestatis esse in ipsius creaturas , quantum est homini in suos subditos , quâ re quid potest magìs impium cogitari ? Muscul . in Loc. commun . de justif . c. 3. k Deus servare nos poterat solo suo imperio , peccata simpliciter ex sua misericordia condonando , Zanch. de Incarnat . Christ . l. 2. c. 3. quest . 1. l Though it be not lawfull for a man to justifie the wicked , yet God may do it , that is above all law : and the reason is , because God hath right and power to forgive sinnes , because they are committed chiefly against him . Grineus and Faius , Willet on Rom. 4.5 . quest . 14. n. 2. m Concedimus justitiam punientem peccata , & misericordiam ea condonantem , utramque esse liberrimae Dei voluntatis effectum , Casman . Anti-Socin . part . 2. c. 1. n Restituere five recreare hominem non minùs liberum Deo fuit , quàm creare : peccatum . solo imperio tanquam nubem tollere poterat , Tilen . disput . de Incarn . fil . Dei. o Potuisset omnino Deus primos parentes & omnes homines ex mortis imperio eximere & in gratiam recipere , solâ voluntate citra Mediatoris satisfactionem ullam , nisi priùs & antè protulisset decretum suum comminatorium , Franz . disp . de Sacrif . 14. thes . 63. p Utrumque Deus potuit , & absque ulla satisfactione , & cum satisfactione peccata nobis remittere : de facto tamen eligit hoc posterius , Smigles . de satisfact . Christ. adv . Smalcium cap. 11. q Sine dubio potuit Deus , si sic ei visum fuisset , Adae peccatum , aut ipsi condonare , aut in ipso tantùm ulcisci , posterísque omnibus gratiam salutarem , eo neutiquam obstante , liberè gratificari , Twiss . in Vindiciis Gratiae , Potest . ac Provid . Dei. de Praedest . lib. 1. part . 1. sect . 4. digress . 4. cap. 3. pag. 39. col . 2. r An answer to a Popish Pamphlet , or Articles tending to prove the Protestants Religion to consist of palpable absurdities and notorious errours . A triall of the Romish Clergies Title to the church against A. D. A defence of Mr Perkins his Reformed Catholick , against W B. Runne from Rome , of the necessitie of departure from the Church of Rome . Sermons on part of the first Chapter of S. Johns Gospel . De Reconciliatione peccatoris libri 4. 
A62619	----	Sermons concerning the divinity and incarnation of our blessed Saviour preached in the Church of St. Lawrence Jewry by John, late Lord Archbishop of Canterbury. Tillotson, John, 1630-1694. 1695 Approx. 335 KB of XML-encoded text transcribed from 153 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A62619 Wing T1255A ESTC R35216 15074026 ocm 15074026 103163 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62619) Transcribed from: (Early English Books Online ; image set 103163) Images scanned from microfilm: (Early English books, 1641-1700 ; 1580:4) Sermons concerning the divinity and incarnation of our blessed Saviour preached in the Church of St. Lawrence Jewry by John, late Lord Archbishop of Canterbury. Tillotson, John, 1630-1694. The second edition. [4], 296 p. Printed for Br. Aylmer ... and W. Rogers ..., London : MDCXCV [1695] Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Divinity -- Sermons. Church of England -- Sermons. Incarnation -- Sermons. Sermons, English -- 17th century. 2005-09 TCP Assigned for keying and markup 2005-10 Aptara Keyed and coded from ProQuest page images 2006-07 Ali Jakobson Sampled and proofread 2006-07 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion SERMONS Concerning the DIVINITY and INCARNATION OF OUR Blessed Saviour : Preached in the Church of St. Lawrence Jewry . By JOHN late Lord Archbishop of CANTERBURY . The Second Edition . LONDON : Printed for Br. Aylmer at the Three Pigeons against the Royal Exchange in Cornhil , and W. Rogers at the Sun against St. Dunstan's Church in Fleetstreet . MDCXCV . AN Advertisement TO THE READER . THE following Sermons were preached several years ago , in the Church of St. Lawrence Jewry in London ; and being now revised and enlarged by the Author are here made publick : The true Reason whereof , was not that which is commonly alledged for Printing Books , the importunity of Friends ; but the importunate clamours and malicious calumnies of Others , whom the Author heartily prays God to forgive , and to give them better minds : And to grant that the ensuing Discourses , the publication whereof was in so great a degree necessary , may by his Blessing prove in some measure useful . SERMON I. Concerning the Divinity of our B. Saviour . Preached in the Church of St. Lawrence Jewry , Decemb. 30th . 1679. JOHN I. 14. The Word was made flesh , and dwelt amongst us ; and we beheld his glory , the glory as of the only begotten of the Father , full of grace and truth . THESE words contain in them three great Points concerning our B. Saviour , the Author and Founder of our Faith and Religion . First , His Incarnation , the Word was made , or became , flesh . Secondly , His Life and conversation here among us , and dwelt amongst us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitched his Tabernacle amongst us ; he lived here below in this World and for a time made his residence and abode with us . Thirdly , That in this state of his humiliation he gave great and clear evidence of his Divinity ; whilst he appeared as a man and liv'd amongst us , there were great and glorious Testimonies given of him that he was the Son of God : and that in so peculiar a manner as no Creature can be said to be : And we beheld his glory , the glory as of the only begotten of the Father , &c. I shall begin with the First of these , his Incarnation ; as most proper for this Solemn Time , which hath for many Ages been set apart for the commemoration of the Nativity and Incarnation of our B. Saviour : The Word was made flesh , that is , he who is personally called the Word , and whom the Evangelist St. John had so fully described in the beginning of this Gospel , he became flesh , that is , assumed our Nature and became Man ; for so the word flesh is frequently used in Scripture for Man or human nature : O thou that hearest prayer , unto thee shall all flesh come , that is , to thee shall all men address their Supplications : again , The glory of the Lord shall be revealed , and all flesh shall see it together , that is , all men shall behold and acknowledge it ; and then it follows , all flesh is grass , speaking of the frailty and mortality of man : And so likewise in the new Testament , our B. Saviour foretelling the misery that was coming upon the Jewish Nation , says , Except those days should be shortned no flesh should be saved , that is , no man should escape and survive that great calamity and destruction which was coming upon them : By the works of the Law , says the Apostle , shall no flesh , that is , no man be justified . So that by the Word 's being made or becoming flesh the Evangelist did not intend that he assumed only a human Body without a Soul , and was united only to a human Body , which was the Heresie of Apollinaris and his Followers , but that he became Man , that is , assumed the whole human Nature , Body and Soul. And it is likewise very probable that the Evangelist did purposely chuse the word flesh , which signifies the frail and mortal part of Man , to denote to us that the Son of God did assume our Nature with all its infirmities , and became subject to the common frailty and mortality of human Nature . The words thus explain'd contain that great Mystery of Godliness , as the Apostle calls it , or of the Christian Religion , viz. the Incarnation of the Son of God , which St. Paul expresseth by the appearance or manifestation of God in the flesh , And without controversie great is the mystery of godliness , God was manifested in the flesh , that is , he appeared in human Nature , he became man ; or , as St. John expresseth it in the Text , The Word was made flesh . But for the more clear and full explication of these words , we will consider these two things . First , the Person that is here spoken of , and who is said to be incarnate , or to be made flesh , namely the Word . Secondly , the Mystery it self , or the nature of this Incarnation , so far as the Scripture hath revealed and declared it to us . I. We will consider the Person that is here spoken of , and who is said to be incarnate or to be made flesh , and who is so frequently in this Chapter called by the Name or Title of the Word ; namely the eternal and only begotten Son of God ; for so we find him described in the Text , The Word was made flesh , and dwelt amongst us ; and we beheld his glory , the glory as of the only begotten of the Father , &c. that is , such as became so great and glorious a Person as deserves the Title of the only begotten Son of God. For the explaining of this Name or Title of the Word given by St. John to our B. Saviour , we will consider these two things . First , The reason of this Name or Title of the Word , and what probably might be the Occasion why this Evangelist insists so much upon it , and makes so frequent mention of it . Secondly , The Description it self , which is given of him under this Name or Title of the Word by this Evangelist , in his entrance into his History of the Gospel . I. We will enquire into the reason of this Name or Title of the Word , which is here given to our B. Saviour by this Evangelist : And what might probably be the Occasion why he insists so much upon it and makes so frequent mention of it . I shall consider these two things distinctly and severally . First , The reason of this Name or Title of the Word , here given by the Evangelist to our B. Saviour . And he seems to have done it in compliance with the common way of speaking among the Jews , who frequently call the Messias by the Name of the Word of the Lord ; of which I might give many instances : But there is one very remarkable , in the Targum of Jonathan , which renders those words of the Psalmist , which the Jews acknowledge to be spoken of the Messias , viz. The Lord said unto my Lord , sit thou on my right hand , &c. I say it renders them thus , The Lord said unto his Word , sit thou on my right hand , &c. And so likewise Philo the Jew calls him by whom God made the World , the Word of God , and the Son of God. And Plato probably had the same Notion from the Jews , which made Amelius the Platonist , when he read the beginning of St. John's Gospel , to say , this Barbarian agrees with Plato , ranking the Word in the order of Principles ; meaning that he made the Word the Principle or efficient Cause of the World , as Plato also hath done . And this Title of the Word was so famously known to be given to the Messias , that even the Enemies of Christianity took notice of it . Julian the Apostate calls Christ by this Name : And Mahomet in his Alchoran gives this Name of the Word to Jesus the Son of Mary . But St. John had probably no reference to Plato any otherwise than as the Gnosticks , against whom he wrote , made use of several of Plato's words and notions . So that in all probability St. John gives our B. Saviour this Title with regard to the Jews more especially , who anciently call'd the Messias by this Name . Secondly , We will in the next place consider , What might probably be the Occasion why this Evangelist makes so frequent mention of this Title of the Word , and insists so much upon it . And it seems to be this : Nay , I think that hardly any doubt can be made of it , since the most ancient of the Fathers , who lived nearest the time of St. John , do confirm it to us . St. John , who survived all the Apostles , liv'd to see those Heresies which sprang up in the beginnings of Christianity , during the lives of the Apostles grown up to a great height , to the great prejudice and disturbance of the Christian Religion : I mean the Heresies of Ebion and Cerinthus , and the several Sects of the Gnosticks which began from Simon Magus , and were continued and carried on by Valentinus and Basilides , Carpocrates and Menander : Some of which expresly denied the Divinity of our Saviour , asserting him to have been a mere man , and to have had no manner of existence before he was born of the B. Virgin , as Eusebius and Epiphanius tells us particularly concerning Ebion : Which those who hold the same Opinion now in our days may do well to consider from whence it had its Original . Others of them , I still mean the Gnosticks , had corrupted the simplicity of the Christian Doctrine by mingling with it the fancies and conceits of the Jewish Cabbalists , and of the Schools of Pythagoras and Plato , and of the Chaldaean Philosophy more ancient than either ; as may be seen in Eusebius de Preparat . Evan. ; and by jumbling all these together they had framed a confused Genealogy of Deities , which they called by several glorious Names , and all of them by the general Name of Eons or Ages : Among which they reckon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Life , and the Word , and the only begotten , and the Fulness , and many other Divine Powers and Emanations which they fancied to be successively derived from one another . And they also distinguished between the Maker of the World whom they called the God of the Old Testament , and the God of the New : And between Jesus and Christ : Jesus according to the Doctrine of Cerinthus , as Irenaeus tells us , being the man that was born of the Virgin , and Christ or the Messias being that Divine Power or Spirit which afterwards descended into Jesus and dwelt in him . If it were possible , yet it would be to no purpose , to go about to reconcile these wild conceits with one another ; and to find out for what reason they were invented , unless it were to amuse the People with these high swelling words of vanity and a pretence of knowledg falsly so called , as the Apostle speaks in allusion to the Name of Gnosticks , that is to say , the Men of knowledge , which they proudly assum'd to themselves , as if the knowledge of Mysteries of a more sublime nature did peculiarly belong to them . In opposition to all these vain and groundless conceits , St. John in the beginning of his Gospel chuses to speak of our B. Saviour , the History of whose life and death he was going to write , by the Name or Title of the Word , a term very famous among those Sects : And shews that this Word of God , which was also the Title the Jews anciently gave to the Messias , did exist before he assumed a human Nature , and even form all Eternity : And that to this eternal Word did truly belong all those Titles which they kept such a canting stir about , and which they did with so much senseless nicety and subtilty distinguish from one another , as if they had been so many several Emanations from the Deity : And he shews that this Word of God , was really and truly the Life , and the Light , and the Fulness , and the only begotten of the Father ; v. 5. In him was the Life , and the Life was the Light of men ; and v. 6. And the Light shineth in darkness , and the darkness comprehended it not : and v. 7 , 8 , 9. where the Evangelist speaking of John the Baptist says of him , that he came for a witness , to bear witness of the Light ; and that he was not that Light , but was sent to bear witness of that Light : And that Light was the true Light which coming into the World enlightens every man : And v. 14. And we beheld his glory , the glory as of the only begotten of the Father , full of grace and truth : And v. 16. And of his fulness we all receive , &c. You see here is a perpetual Allusion to the glorious Titles which they gave to their Aeons as if they had been so many several Deities . In short , the Evangelist shews that all this fanciful Genealogy of Divine Emanations , with which the Gnosticks made so great a noise , was mere conceit and imagination ; and that all these glorious Titles did really meet in the Messias who is the Word , and who before his Incarnation was from all eternity with God , partaker of his Divine Nature and Glory . I have declared this the more fully and particularly , because the knowledge of it seems to me to be the only true Key to the interpretation of this Discourse of St. John concerning our Saviour under the Name and Title of the Word . And surely it is a quite wrong way for any man to go about by the mere strength and subtilty of his Reason and Wit , though never so great , to interpret an ancient Book , without understanding and considering the Historical occasion of it , which is the only thing that can give true light to it . And this was the great and fatal mistake of Socinus , to go to interpret Scripture merely by Criticising upon words , and searching into all the senses that they are possibly capable of , till he can find one , though never so forc'd and foreign , that will save harmless the Opinion , which he was before-hand resolved to maintain even against the most natural and obvious sense of the Text which he undertakes to interpret : Just as if a man should interpret ancient Statutes and Records by mere Critical skill in words without regard to the true Occasion upon which they were made , and without any manner of knowledge and insight into the History of the Age in which they were written . I should now proceed to the Second thing which I proposed to consider , namely , II. The Description here given of the Word by this Evangelist in his entrance into his History of the Gospel . In the beginning , says he , was the Word , and the Word was with God , and the Word was God : The same was in the beginning with God : All things were made by him , and without him was not any thing made that was made . In which Passage of the Evangelist four things are said of the Word which will require a more particular Explication . First , That he was in the beginning . Secondly , That he was in the beginning with God. Thirdly , That he was God. Fourthly , That all were made by him . 1st , That he he was in the beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning , where speaking of Christ by the name of eternal life , and of the Word of life , That , says he , which was from the beginning . Nonnus , the ancient Paraphrast of St. John's Gospel , by way of explication of what is meant by his being in the beginning , adds that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without time , that is , before all time ; and if so , then he was from all eternity : In the beginning was the Word , that is , when things began to be made he was ; not then began to be , but then already was , and did exist before any thing was made ; and consequently is without beginning , for that which was never made could have no beginning of its Being : And so the Jews used to describe Eternity , before the World was , and before the foundation of the World , as also in several places of the New Testament . And so likewise Solomon describes the Eternity of Wisdom , The Lord , says he , possessed me in the beginning of his way , before his works of old : I was set up from everlasting , from the beginning or ever the Earth was : When he prepared the Heavens I was there ; then I was with him as one brought up with him , rejoicing always before him : And so Justin Martyr explains this very expression of St. John , that he was , or had a Being before all Ages : So likewise Athenagoras , a most ancient Christian Writer , God , says he , who is an invisible Mind , had from the beginning the Word in himself . 2ly . That in the beginning the Word was with God : And so Solomon , when he would express the Eternity of Wisdom , says it was with God : And so likewise the Son of Sirach speaking of Wisdom says it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God : And so the ancient Jews often called the Word of God , the Word which is before the Lord , that is , with him , or in his presence : In like manner the Evangelist says here that the Word was with God , that is , it was always together with him , partaking of his Happiness and Glory : To which our Saviour refers in his Prayer , Glorify me with thine own self with the glory which I had with thee before the World was . And this being with God the Evangelist opposeth to his appearing and being manifested to the World , v. 10. He was in the World , and the World was made by him , and the World knew him not , that is , he who from all eternity was with God , appeared in the World , and when he did so , though he had made the World yet the World would not own him . And this opposition between his being with God and his being manifested in the World , the same St. John mentions elsewhere , I shew unto you that eternal Life which was with the Father , and was manifested unto us . 3ly . That he was God : And so Justin Martyr says of him , That he was God before the World , that is , from all Eternity : But then the Evangelist adds by way of Explication , the same was in the beginning with God , that is , though the Word was truly and really God , yet he was not God the Father , who is the Fountain of the Deity , but an Emanation from him , the only begotten Son of God , from all eternity with him ; to denote to us that which is commonly called by Divines , and for any thing I could ever see properly enough , the distinction of Persons in the Deity ; at least we know not a fitter word whereby to express that great Mystery . 4thly , That all things were made by him . This seems to refer to the description which Moses makes of the Creation , where God is represented creating things by his Word , God said , Let there be light , and there was light : And so likewise the Psalmist , By the Word of the Lord were the Heavens made , and all the Host of them by the breath of his mouth : And so St. Peter also expresseth the Creation of the World , By the Word of the Lord the Heavens were of old , and the Earth made out of Water : And in the ancient Books of the Chaldeans and the verses ascribed to Orpheus , the Maker of the World is called the Word , and the Divine Word : And so Tertullian tells the Pagans , that by their Philosophers the Maker of the World was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word , or Reason : And Philo the Jew following Plato , who himself most probably had it from the Jews , says , that the World was created by the Word ; whom he calls the Name of God , and the Image of God , and the Son of God ; two of which glorious Titles are ascribed to him together with that of Maker of the World , by the Author of the Epistle to the Hebrews ; In these last days , says he , God hath spoken to us by his Son , by whom also he made the Worlds : Who is the brightness of his glory , and the express Image of his person : And to the same purpose St. Paul , speaking of Christ , calls him the Image of the invisible God , the first-born of every Creature , that is , born before any thing was created , as does evidently follow from the reason given in the next words why he call'd him the first-born of every Creature , for by him were all things created that are in Heaven and in Earth , visible and invisible ; all things were created by him and for him , and he is before all things , and by him all things subsist : From whence it is plain that by his being the first-born of every Creature thus much at least is to be understood , that he was before all Creatures , and therefore he himself cannot be a Creature , unless he could be before himself : Nay the Apostle says it expresly in this very Text in which he is called the first-born of every Creature , or of the whole Creation , that he is before all things , that is , he had a Being before there was any created Being , he was before all Creatures both in Duration and in Dignity ; for so must he of necessity be , if all things were made by him ; for as the Maker is always before the thing which is made , so is he also better and of greater Dignity . And yet I must acknowledge that there seems to be no small difficulty in the Interpretation I have given of this expression in which Christ is said by the Apostle to be the first-born of every Creature , or of the whole Creation ; because in strictness of speech the first-born is of the same Nature with those in respect of whom he is said to be the first-born : And if so , then he must be a Creature as well as those in respect of whom he is said to be the first-born : This is the Objection in its full strength , and I do own it to have a very plausible appearance : And yet I hope before I have done to satisfy any one that will consider things impartially and without prejudice , and will duly attend to the scope of the Apostle's reasoning in this Text and compare it with other parallel places of the New Testament , that it neither is , nor can be the Apostle's meaning in affirming Christ to be the first-born of every Creature to insinuate that the Son of God is a Creature . For how can this possibly agree with that which follows and is given as the reason why Christ is said to be the first-born of every Creature ? namely , because all things were made by him : The Apostle's words are these , the first-born of every Creature , or of the whole Creation , for by him all things were created : But now , according to the Socinian interpretation , this would be a reason just the contrary way : For if all things were created by him , then he himself is not a Creature . So that the Apostle's meaning in this expression must either be that the Son of God our B. Saviour was before all Creatures , as it is said presently after that he is before all things ; and then the reason which is added will be very proper and pertinent , he is before all things because all things were created by him : In which sense it is very probable that the Son of God elsewhere calls himself the beginning of the Creation of God , meaning by it , as the Philosophers most frequently use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principle or Efficient Cause of the Creation : And so we find the same word , which our Translation renders the beginning , used together with the word first-born , as if they were of the same importance ; the beginning and first-born from the dead , that is , the Principle and Efficient Cause of the Resurrection of the dead . Or else , which seems to me to be the most probable , and indeed the true meaning of the Expression , by this Title of the first-born of every creature the Apostle means that he was Lord and Heir of the Creation : For the first-born is natural Heir , and Justinian tells us that Heir did anciently signify Lord : And therefore the Scripture uses these terms promiscuously , and as if they were equivalent ; for whereas St. Peter faith of Jesus Christ that he is Lord of all , St. Paul calls him Heir of all things : And then the reason given by the Apostle why he calls him the first-born of every Creature will be very fit and proper , because all things were created by him : For well may he be said to be Lord and Heir of the Creation who made all things that were made , and without whom was not any thing made that was made . And this will yet appear much more evident , if we consider that the Apostle to the Hebrews , who by several of the Ancients was thought to be St. Paul , where he gives to Christ some of the very same Titles which St. Paul in his Epistle to the Colossians had done , calling him the Image of God , and the Maker of the World , does instead of the Title of the first-born of every Creature call him the Heir of all things ; and then adds as the reason of this Title , that by him God made the Worlds , God , says he , hath in these last days spoken unto us by his Son , whom he hath constituted Heir of all things : Who being the brightness of his glory , and the express Image of his person , and upholding all things by the Word of his power , &c. Which is exactly parallel with that passage of St. Paul to the Colossians , where Christ is call'd the Image of the invisible God , and where it is likewise said of him that he made all things , and that by him all things do subsist , which the Apostle to the Hebrews in different words , but to the very same sense , expresseth by his upholding all things by the Word of his power , that is , by the same powerful Word by which all things at first were made : But then instead of calling him the first-born of every Creature , because all things were made by him , he calls him the Heir of all things , by whom God also made the worlds . And indeed that expression of the first-born of every Creature cannot admit of any other sense which will agree so well with the reason that follows as the sense which I have mentioned , namely , that he is therefore Heir and Lord of the whole Creation , because all Creatures were made by him ; which exactly answers those words of the Apostle to the Hebrews , whom he hath constituted Heir of all things , by whom also he made the Worlds . And now I apppeal to any sober and considerate man , whether the interpretation which I have given of that expression of the first-born of every Creature be not much more agreeable both to the tenour of the Scripture , and to the plain scope and design of the Apostle's Argument and reasoning in that Text. I have insisted the longer upon this , because it is the great Text upon which the Arians lay the main strength and stress of their Opinion that the Son of God is a Creature , because he is said by the Apostle to be the first-born of every Creature ; by which expression if no more be meant than that he is Heir and Lord of the whole Creation , which I have shew'd to be very agreeable both to the use of the word first born among the Hebrews , and likewise to the description given of Christ in that parallel Text which I cited out of the Epistle to the Hebrews , then this expression of the first born of every Creature is nothing at all to the purpose either of the Arians or the Socinians , to prove the Son of God to be a Creature : Besides , that the interpretation which I have given of it makes the Apostle's sense much more current and easy ; for then the Text will run thus , who is the image of the invisible God , Heir and Lord of the whole Creation , for by him all things were made . So that in these four expressions of the Evangelist which I have explain'd there are these four things distinctly affirmed of the Word . First , That he was in the beginning , that is , that he already was and did exist when things began to be created : He was before any thing was made , and consequently is without any beginning of Time ; for that which was never made could have no beginning of its Being . Secondly , That in that state of his existence before the Creation of the World he was partaker of the Divine Glory and Happiness : And this I have shew'd to be the meaning of that expression , and the Word was with God : For thus our B. Saviour does explain his being with God before the World was , And now , O Father , glorify me with thy own self , with the glory which I had with thee before the World was . Thirdly , That he was God ; And the Word was God. Not God the Father , who is the Principle and fountain of the Deity : To prevent that mistake , after he had said that the Word was God , he immediately adds in the next verse , the same was in the beginning with God : He was God by participation of the Divine Nature and Happiness together with the Father , and by way of derivation from him as the light is from the Sun : Which is the common illustration which the ancient Fathers of the Christian Church give us of this Mystery , and is perhaps the best and fittest that can be given of it . For among finite Beings it is not to be expected , because not possible , to find any exact resemblance of that which is infinite , and consequently is incomprehensible , because whatever is infinite is for that reason incomprehensible by a finite understanding , which is too short and shallow to measure that which is infinite ; and whoever attempts it will soon find himself out of his depth . Fourthly , That all things were made by him : Which could not have been more emphatically express'd than it is here by the Evangelist , after the manner of the Hebrews , who when they would say a thing with the greatest force and certainty are wont to express it both affirmatively and negatively , as , He shall live and not die , that is , he shall most assuredly live ; so here , All things were made by him , and without him was not any thing made that was made , that is , he made all Creatures without exception , and consequently he himself is not a Creature , because it is evidently impossible that any thing should ever make it self : But then if he be , and yet was never made , it is certainly true that he always was , even from all Eternity . All these Assertions are plainly and expresly contain'd in this description which the Evangelist St. John here makes of the Word ; and this according to the interpretation of these expressions by the unaminous consent of the most ancient Writers of the Christian Church : Who , some of them , had the advantage of receiving it from the immediate Disciples of St. John : Which surely is no small prejudice against any newly invented and contrary interpretation ; as I shall hereafter more fully shew , when I come to consider the strange and extravagant interpretation which the Socinians make of this Passage of St. John ; which is plain enough of it self , if they under a pretence of explaining and making it more clear had not disturb'd and darken'd it . Now from this description which the Evangelist here gives of the Word , and which I have so largely explain'd in the foregoing Discourse , these three Corallaries or Conclusions do necessarily follow . First , That the Word here described by St. John is not a Creature . This Conclusion is directly Against the Arians , who affirm'd that the Son of God was a Creature . They grant indeed that he is the first of all the Creatures both in Dignity and Duration ; for so they understand that expression of the Apostle wherein he is called the first-born of every Creature : But this I have endeavoured already to shew not to be the meaning of that expression . They grant him indeed to have been God's Agent or Instrument in the Creation of the World , and that all other Creatures besides himself were made by him : But still they contend that he is a Creature and was made : Now this cannot possibly consist with what St. John says of him , that he was in the beginning , that is , as hath been already shewn , before anything was made : And likewise , because he is said to have made all things , and that without him was not anything made that was made ; and therefore he himself who made all things is necessarily excepted out of the condition and rank of a Creature ; as the Apostle reasons in another Case , He hath put all things under his feet : But when he saith all things are put under him , it is manifest that he is excepted who did put all things under him : In like manner , if by him all things were made , and without him was not any thing made that was made , then either he was not made , or he must make himself ; which involves in it a plain contradiction . Secondly , That this Word was from all Eternity : For if he was in the beginning , that is , before any thing was made , he must of necessity always have been ; because whatever is , must either have been sometime made , or must always have been ; for that which was not , and afterwards is , must be made . And this will likewise follow from his being said to be God , and that in the most strict and proper sense , which doth necessarily imply his Eternity , because God cannot begin to be , but must of necessity always have been . Thirdly , From both these it will undeniably follow that he had an existence before his Incarnation and his being born of the B. Virgin. For if he was in the beginning , that is , from all Eternity , which I have shewn to be the meaning of that expression , then certainly he was before his being born of the B. Virgin. And this likewise is implied in the Proposition in the Text , And the Word was made flesh , viz. that Word which the Evangelist had before so gloriously described , that Word which was in the beginning , and was with God , and was God , and by whom all things were made ; I say , that Word was incarnate and assumed a human Nature , and therefore must necessarily exist and have a Being before he could assume humanity into an union with his Divinity . And this Proposition is directly levelled against the Socinians , who affirm our B. Saviour to be a mere man , and that he had no existence before he was born of the Virgin Mary his Mother : Which Assertion of theirs doth perfectly contradict all the former Conclusions which have been drawn from the description here given by St. John of the Word : And their interpretation of this passage of St. John applying it to the beginning of the publication of the Gospel , and to the new Creation or Reformation of the World by Jesus Christ , doth likewise contradict the interpretation of this passage constantly received , not only by the ancient Fathers , but even by the general consent of all Christians for fifteen hundred years together , as I shall hereafter plainly shew : For to establish this their Opinion , that our B. Saviour was a mere man , and had no existence before his Birth , they are forc'd to interpret this whole passage in the beginning of St. John's Gospel quite to another sense , never mention'd , nor I believe thought of by any Christian Writer whatsoever before Socinus : And it is not easie to imagin how any Opinion can be loaded with a greater and heavier prejudice than this is . And this I should now take into consideration , and shew , besides the novelty of this interpretation and the great violence and unreasonableness of it , the utter inconsistency of it with other plain Texts of New Testament . But this is wholly matter of Controversy and will require a large Discourse by it self ; I shall therefore wave the further prosecution of it at present , and apply my self to that which is more practical and proper for the Occasion of this Season : So that at present I have done with the first thing contain'd in the First part of the Text , viz. The Person here spoken of who is said to be incarnate , namely the Word , it was He that was made flesh . I should then have proceeded to the Second thing which I proposed to consider , viz. The Mystery it self , or the nature of this Incarnation so far as the Scripture hath revealed and declared it to us , namely , by assuming our Nature in such a manner as that the Divinity became united to a human Soul and Body . But this I have already endeavoured in some measure to explain , and shall do it more fully in some of the following Discourses upon this Text. I shall now only make a short and useful reflection upon it with relation to the Solemnity of this Time. And it shall be to stir us up to a thankful acknowledgment of the great love of God to Mankind in the Mystery of our Redemption by the Incarnation of the Word , the only begotten Son of God : That he should deign to have such a regard to us in our low condition , and to take our Case so much to heart as to think of redeeming and saving Mankind from that depth of misery into which we had plunged our selves ; and to do this in so wonderful and astonishing a manner : That God should employ his eternal and only begotten Son , who had been with him from all Eternity , partaker of his Happiness and Glory , and was God of God , to save the Sons of men by so infinite and amazing a condescention : That God should vouchsafe to become man , to reconcile man to God : That he should come down from Heaven to Earth , to raise us from Earth to Heaven : That he should assume our vile and frail and mortal nature , that he might cloath us with glory and honour and immortality : That he should suffer Death to save us from Hell , and shed his blood to purchase eternal Redemption for us . For certainly the greater the Person is that was employed in this merciful Design , so much the greater is the condescention , and the love and goodness expressed in it so much the more admirable : That the Son of God should stoop from the height of Glory and Happiness to the lowest degree of abasement and to the very depth of misery for our sakes , who were so mean and inconsiderable , so guilty and obnoxious to the severity of his Justice , so altogether unworthy of his grace and favour , and so very unwilling to receive it when it was so freely offer'd to us ; for , as the Evangelist here tells us , He came to his own , and his own received him not : To his own Creatures , and they did not own and acknowledg their Maker ; to his own Nation and Kindred , and they despised him and esteemed him not . Lord ! what is man , that God should be so mindful of him ; or the Son of man , that the Son of God should come down from Heaven to visit him , in so much humility and condescention , and with so much kindness and compassion ? Blessed God and Saviour of Mankind ! What shall we render to thee for such mighty love , for such inestimable benefits as thou hast purchas'd for us and art ready to confer upon us ? What shall we say to thee , O thou preserver and lover of Souls , so often as we approach thy H. Table , there to commemorate this mighty love of thine to us , and to partake of those invaluable blessings which by thy precious bloodshedding thou hast obtained for us ? So often as we there remember , that thou wast pleased to assume our mortal Nature , on purpose to live amongst us for our instruction , and for our example , and to lay down thy life for the redemption of our Souls and for the expiation of our Sins ; and to take part of flesh and blood that thou mightst shed it for our sakes : What affections should these thoughts raise in us ? What Vows and resolutions should they engage us in , of perpetual love and gratitude , and obedience to thee the most gracious and most glorious Redeemer of Mankind ? And with what Religious Solemnity should we , more especially at this Time , celebrate the Incarnation and Birth of the Son of God by giving praise and glory to God in the highest , and by all possible demonstration of charity and good-will to men ? And as he was pleased to assume our Nature so should we , especially at this Season , put on the Lord Jesus Christ , that is , sincerely embrace and practice his Religion , making no provision for the flesh to fulfill the lUsts thereof : And now that the Sun of Righteousness is risen upon the World , we should walk as Children of the light , and demean our selves decently as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envy : And should be very careful not to abuse our selves by Sin and Sensuality , upon this very consideration that the Son hath put such an honour and dignity upon us : We should reverence that Nature which God did not disdain to assume and to inhabit here on Earth , and in which he now gloriously reigns in Heaven , at the right hand of his Father , to whom be glory for ever and ever . Amen . SERMON II. Concerning the Divinity of CHRIST . Preached in the Church of St. Lawrence Jewry , January 6. 1679. JOHN I. 14. The Word was made flesh . I Proceed now to prosecute the third Corollary or Conclusion which does necessarily follow from the description which St. John in the beginning of his Gospel gives of the Word , and which I have so largely explain'd in the foregoing Discourse : And it was this , That the Word , here described by the Evangelist , had an existence before his Incarnation and his being born of the B. Virgin , This Assertion , I told you , is levelled directly against the Socinians , who affirm our B. Saviour to be a mere man , and deny that he had any existence before he was born of the Virgin Mary his Mother : Which Position of theirs does perfectly contradict all the former Conclusions which have been so evidently drawn from the Description here given of the Word : And not only so , but hath forc'd them to interpret this whole passage in the beginning of St. John's Gospel in a very different sense from that which was constantly received , not only by the ancient Fathers , but by the general consent of all Christians for 1500 years together : For to establish this their Opinion of our Saviour's being a mere man and having no existence before his Birth , they have found it necessary to expound this whole passage quite to another sense , and such as by their own confession was never mentioned , nor I believe thought of , by any Christian Writer whatsoever before Socinus . For this reason I shall very particularly consider the interpretation which Socinus gives of this Passage of St. John ; and besides the novelty of it , which they themselves acknowledge , I make no doubt very plainly to manifest the great violence and unreasonableness , and likewise the inconsistency of it with other plain Texts of the New Testament . It is very evident what it was that forc'd Socinus to so strain'd and violent an interpretation of this Passage of the Evangelist , namely , that he plainly saw how much the obvious , and natural , and generally received interpretation of this Passage , in all Ages of the Christian Church down to his time , stood in the way of his Opinion , of Christ's being a mere man , which he was so fond of , and must of necessity have quitted , unless he would either have denied the Divine Authority of St. John's Gospel , or else could supplant the common interpretation of this Passage by putting a quite different sense upon it : Which sense he could find no way to support without such pitiful and wretched shifts , such precarious and arbitrary Suppositions , as a man of so sharp a Reason and judgment as Socinus , could not , I thought , have ever been driven to . But necessity hath no Laws either of Reason or Modesty , and he who is resolved to maintain an Opinion which he hath once taken up must stick at nothing , but must break through all difficulties that stand in his way : And so the Socinians have here done , as will , I hope , manifestly appear in the following Discourse . They grant that by the Word is here meant Christ , by whom God spake and declared his mind and will to the World ; which they make to be the whole reason of that Name or Title of the Word which is here given him , and not because by Him God made the World : For the Word by which God made the World , they tell us , was nothing but the powerful Command of God , and not a Person who was design'd to be the Messias . And because , as I have shewed before , the ancient Jews do make frequent mention of this Title of the Word of God by whom they say God made the World , and do likewise apply this Title to the Messias ; therefore to avoid this , Schlictingius says that the Chaldee Paraphrasts , Jonathan and Onkelos , do sometimes put the Word of God for God , by a Metonymy of the Effect for the Cause ; but then he confidently denies that they do any where distinguish the Word of God from the Person of God , as they acknowledge that St. John here does ; nor do they , says he , understand by the Word of God the Messias , but on the contrary do oppose the Word of God to the Messias : All which is most evidently confuted by that passage which I cited before out of the Targum of Jonathan , who renders those words concerning the Messias , The Lord said unto my Lord , &c. thus , The Lord said unto his Word , sit thou on my right hand , &c. where you see both that the Word of God is plainly distinguished from God , and that it is the Title given to the Messias : Which are the two things which Schlictingius doth so confidently deny . This then being agreed on all hands , that by the Word St. John means the Messias , I shall in the next place , shew by what strained and forced arts of interpretation the Socinians endeavour to avoid the plain and necessary consequence from this Passage of St. John , namely that the Word had an existence before he was made flesh and born of the B. Virgin his Mother . This then in short is the interpretation which they give of this Passage , than which I think nothing can be more unnatural and violent . In the beginning , This they will by no means have to refer to the Creation of the World , but to the beginning of the Gospel , that is , when the Gospel first began to be publish'd then was Christ , and not before : And he was with God , that is says Socinus , Christ as he was the Word of God , that is , the Gospel of Christ which was afterwards by him revealed to the World was first only known to God : But all this being somewhat hard , first to understand by the beginning not the beginning of the World but of the Gospel ; and then by the Word which was with God to understand the Gospel which before it was revealed was only known to God ; they have upon second thoughts found out another meaning of those words , And the Word was with God , that is faith Schlictingius , Christ was taken up by God into Heaven , and there instructed in the mind and will of God , and from thence sent down into the World again to declare it to Mankind . And the Word was God , that is say they , Christ had the Honour and Title of God conferr'd upon him , as Magistrates also have , who in the Scripture are called Gods : He was God , not by Nature but by Office and by Divine constitution and appointment . All things were made by him : This they will needs have to be meant of the Renovation and Reformation of the World by Jesus Christ , which is several times in Scripture call'd a new Creation . This in short is the Sum of their interpretation of this Passage , which I shall now examine , and to which I shall oppose three things as so many invincible prejudices against it . First , That not only all the ancient Fathers of the Christian Church , but so far as I can find , all Interpreters whatsoever for fifteen hundred years together did understand this Passage of St. John in a quite different sense , namely , of the Creation of the material , and not of the Renovation of the moral World : And I add further , that the generality of Christians did so understand this Passage , as to collect from it as an undoubted Point of Christianity , that the Word had a real existence before he was born of the B. Virgin. And thus not only the Orthodox Christians , but even the Arians , and Amelius the Platonist , who was a more indifferent judge then either of them , did understand this Passage of St. John , without any thought of this invention that he spake not of the old , but of the new Creation of the World by Jesus Christ , and the Reformation of Mankind by the preaching of the Gospel : Which I dare say no indifferent Reader of St. John , that had not been prepossess'd and byass'd by some violent prejudice would ever have thought of . And surely it ought to be very considerable in this Case , that the most ancient Christian Writers , Ignatius , Justin Martyr , Athenagoras , Irenaeus , Tertullian , and even Origen himself who is called the Father of Interpreters , are most express and positive in this matter . For Ignatius was the Scholar of Polycarp , who was a Disciple of St. John ; and Justin Martyr lived in the next Age to that of the Apostles ; and Origen was a man of infinite learning and reading , and in his Comments upon Scripture seems to have considered all the Interpretations of those that were before him : So that if this , which Socinus is so confident is the true sense of St. John , had been any where extant , he would not probably have omitted it ; nay rather would certainly have mentioned it , if for no other reason , yet for the surprising novelty and strangeness of it , with which he was apt to be over-much delighted . So that if this interpretation of Socinus be true , here are two things very wonderful , and almost incredible : First , that those who lived so very near St. John's Time , and were most likely to know his meaning , as Ignatius , Justin Martyr , &c. should so widely mistake it : And then , that the whole Christian World should for so many Ages together be deceived in the ground and foundation of so important an Article of Faith , if it were true ; or if it were not , should be led into so gross and dangerous an Error as this must needs be , if Christ had no real existence before he was born into the World : And which would be necessarily consequent upon this , that no man did understand this Passage of St. John aright before Socinus . This very consideration alone , if there were no other , were sufficient to stagger any prudent man's belief of this Interpretation . And as to the Novelty of it , Socinus himself makes no difficulty to own it ; nay he seems rather to rejoice and to applaud himself in it . Unhappy man ! that was so wedded to his own Opinion that no Objection , no difficulty could divorce him from it . And for this I refer my self to his Preface to his Explication of this first Chapter of St. John's Gospel ; where you shall find these words concerning the Passage now in controversy , quorum verus sensus omnium prorsus , qui quidem extarent , explanatores latuisse videtur , the true sense of which words , says he , seems to have been hid from all the Expositors that ever were extant : And upon those words , v. 10. He was in the World , and the World was made by him , he hath this expression , quid autem hoc loco sibi velit Johannes , à nemine quod sciam adhuc rectè expositum fuit , but what St. John means in this place was never yet , that I know of , by any man rightly explain'd : And Schlictingius after him , with more confidence but much less decency , tells us , that concerning the meaning of those expressions , in the beginning , and of those which follow concerning the Word , the ancient Interpreters did ab Apostoli mente delirare , went so far from the Apostle's meaning as if they had rav'd and been out of their wits : Which is so extravagantly said , and with so much contempt of those great and venerable Names , who were the chief Propagaters of Christianity in the World , and to whom all Ages do so justly pay a reverence , that nothing can be said in excuse of him but only that it is not usual with him to fall into such rash and rude expressions . But the man was really pinch'd by so plain and pressing a Text , and where Reason is weak and blunt Passion must be whetted , the only weapon that is left when Reason fails : And I always take it for graned , that no man is ever Angry with his Adversary but for want of a better Argument to support his Cause . And yet to do right to the Writers on that side , I must own that generally they are a Pattern of the fair way of disputing , and of debating matters of Religion without heat and unseemly reflections upon their Adversaries , in the number of whom I did not expect that the Primitive Fathers of the Christian Church would have been reckoned by them . They generally argue matters with that temper and gravity , and with that freedom from passion and transport which becomes a serious and weighty Argument : And for the most part they reason closely and clearly , with extraordinary guard and caution , with great dexterity and decency , and yet with smartness and subtilty enough ; with a very gentle heat , and few hard words : Vertues to be praised whereever they are found , yea even in an Enemy , and very worthy our imitation : In a word , they are the strongest managers of a weak Cause and which is ill founded at the bottom , that perhaps ever yet medled with Controversy : Insomuch that some of the Protestants and the generality of the Popish Writers , and even of the Jesuits themselves who pretend to all the Reason and subtilty in the World , are in comparison of them but mere Scolds and Bunglers : Upon the whole matter , they have but this one great defect that they want a good Cause and Truth on their Side ; which if they had , they have Reason , and Wit , and temper enough to defend it . But to return to the business . That which I urge them withall , and that from their own confession , is this , that this interpretation of theirs is perfectly new , and unknown to the whole Christian World before Socinus ; and for that reason , in my opinion , not to be bragg'd of : Because it is in effect to say that the Christian Religion , in a Point pretended on both Sides to be of the greatest moment , was never rightly understood by any since the Apostles days , for fifteen hundred years together : And which makes the matter yet worse , that the Religion which was particularly design'd to overthrow Polytheism and the belief of more God , hath , according to them , been so ill taught and understood by Christians for so many Ages together , and almost from the very beginning of Chistianity , as does necessarily infer a Plurality of Gods : An inconvenience so great as no Cause , how plausible soever it may otherwise appear , is able to stand under and to sustain the weight of it . For this the Socinians object to us at every turn , as the unavoidable consequence of our interpretation of this Passage of St. John , and of all other Texts of Scripture produced by us to the same purpose , notwithstanding that this interpretation hath obtain'd in the Christian Church for so many Ages : Now whosoever can believe that the Christian Religion hath done the Work for which it was principally design'd so ineffectually , must have very little reverence for it , nay it must be a marvellous civility in him if he believe it at all . All that can be said in this Case is , that it pleases God many times to permit men to hold very inconsistent things , and which do in truth , though they themselves discern it not , most effectually overthrow one another . Secondly , Another mighty prejudice against this Interpretation is this , that according to this rate of liberty in interpreting Scripture , it will signify very little or nothing , when any Person or Party is concern'd to oppose any Doctrine contained in it ; and the plainest Texts for any Article of Faith , how fundamental and necessary soever , may by the same arts and ways of interpretation be eluded and render'd utterly ineffectual for the establishing of it : For example , If any man had a mind to call in question that Article of the Creed concerning the Creation of the World , why might he not , according to Socinus his way of interpreting St. John , understand the first Chapter of Genesis concerning the beginning of the Mosaical Dispensation , and interpret the Creation of the Heaven and the Earth to be the Institution of the Jewish Politie and Religion , as by the new Heavens and the new Earth they pretend is to be understood the new State of things under the Gospel ? And why may not the Chaos signify that state of darkness and ignorance in which the World was before the giving of the Law by Moses ? And so on ; as a very learned Divine of our own hath ingeniously shewn more at large . There is no end of Wit and Fancy , which can turn any thing any way , and can make whatever they please to be the meaning of any Book , though never so contrary to the plain design of it , and to that sense which at the first hearing and reading of it is obvious to every man of common sense . And this , in my opinion , Socinus hath done in the Case now before us , by imposing a new and odd and violent sense upon this Passage of St. John , directly contrary to what any man would imagine to be the plain and obvious meaning of it , and contrary likewise to the sense of the Christian Church in all Ages down to his Time ; who yet had as great or greater advantage of understanding St. John aright , and as much integrity as any man can now modestly pretend to : And all this only to serve and support an Opinion which he had entertain'd before , and therefore was resolv'd one way or other to bring the Scripture to comply with it : And if he could not have done it , it is greatly to be feared that he would at last have called in question the Divine Authority of St. John's Gospel rather than have quitted his Opinion . And to speak freely , I must needs say that it seems to me a much fairer way to reject the Divine Authority of a Book , than to use it so disingenuously and to wrest the plain expressions of it with so much straining and violence from their most natural and obvious sense : For no Doctrine whatsever can have any certain foundation in any Book , if this liberty be once admitted , without regard to the plain Scope and Occasion of it to play upon the words and phrases with all the arts of Criticism and with all the variety of Allegory which a brisk and lively Imagination can devise : which I am so far from admiring in the expounding of the Holy Scriptures , that I am always jealous of an over-labour'd and far-fetch'd interpretation of any Author whatsoever . I do readily grant that the Socinian Writers have managed the Cause of the Reformation against the Innovations and Corruptions of the Church of Rome both in Doctrine and Practice , with great acuteness and advantage in many respects : But I am sorry to have cause to say that they have likewise put into their hands better and sharper weapons than ever they had before for the weakning and undermining of the Authority of the H. Scriptures , which Socinus indeed hath in the general strongly asserted , had he not by a dangerous liberty of imposing a foreign and fore'd sense upon particular Texts brought the whole into uncertainty . Thirdly , Which is as considerable a prejudice against this new interpretation of this Passage of St. John as either of the former , I shall endeavour to shew that this Point , of the existence of the Word before his Incarnation , does not rely only upon this single Passage of St. John , but is likewise confirmed by many other Texts of the New Testament conspiring in the same sense and utterly incapable of the interpretation which Socinus gives of it . I find he would be glad to have it taken for granted that this is the only Text in the New Testament to this purpose : And therefore he says very cunningly , that this Doctrine of the existence of the Son of God before his Incarnation is too great a Doctrine to be establish'd upon one single Text : And this is is something , if it were true that there is no other Text in the New Testament that does plainly deliver the same sense : And yet this were not sufficient to bring in question the Doctrine delivered in this Passage of St. John. That God is a Spirit will I hope be acknowledged to be a very weighty and fundamental Point of Religion , and yet I am very much mistaken if there be any more than one Text in the whole Bible that says so , and that Text is only in St. John's Gospel . I know it may be said , that from the light of natural Reason it may be sufficiently prov'd that God is a Spirit : But surely Socinus of all men , cannot say this with a good grace ; because he denies that the existence of a God can be known by natural light without Divine Revelation : And if it cannot be known by natural light that there is a God , much less can it be known by natural light what God is , whether a Spirit or a Body . And yet after all it is very far from being true that there is but one Text to this purpose ; which yet he thought fit to insinuate by way of excuse for the novelty and boldness of his interpretation ; of which any one that reads him may see that he was sufficiently conscious to himself , and therefore was so wise as to endeavour by this sly insinuation to provide and lay in against it . I have likewise another reason which very much inclines me to believe that Socinus was the first Author of this interpretation , because it seems to me next to impossible that a man , of so good an understanding as he was , could ever have been so fond of so ill-favour'd a Child if it had not been his own . And yet I do not at all wonder that his Followers came in to it so readily , since they had him in so great a veneration , it being natural to all Sects to admire their Master ; besides that I doubt not but they were very glad to have so great an Authority as they thought him to be , to vouch for an interpretation which was so seasonably devis'd for the relief of their Cause in so much danger to be overthrown by a Text that was so plain and full against them . And how little ground there is for this Insinuation , that this is the only Text in the New Testament to this purpose , I shall now shew from a multitude of other Texts to the same sense and purpose with this Passage of St. John. And I shall rank them under two Heads . First , Those which expresly assert the Son of God to have been , and to have been in Heaven with God , and partaker with him in his Glory , before his Incarnation and appearance in the World. Secondly , Those which affirm that the World and all Creatures whatsoever were made by him . I. Those Texts which expresly assert the Son of God to have been , and to have been in Heaven with God , and partaker with him in his Glory , before his Incarnation and appearance in the World. No man hath ascended into Heaven , but he that came down from Heaven , the Son of man who is in Heaven : Where the Son is said to have come down from Heaven , in respect of the Union of his Divinity with human Nature and his special residence in it here below : And yet he is said to have come down from Heaven as still to be in Heaven : He that came down from Heaven , the Son of man who is in Heaven , that is , in respect of his Divinity by which he is every-where present : And he that came down from Heaven is here called the Son of man , by the same Figure that his Blood is elsewhere called the Blood of God , the Apostle ascribing that to one Nature which is proper to the other : This we take to be the most natural and easie sense of this Text , and most agreeable to the tenour of the New Testament . Again ; What and if ye shall see the Son of man ascend up where he was before ? So that if he really ascended up into Heaven after his Resurrection , he was really there before his Incarnation . Before Abraham was , says our B. Saviour , I am ; the obvious sense of which words is , that he had a real existence before Abraham was actually in Being . Again it is said , that Jesus knowing that the Father had given all things into his hands , and that he was come from God , and went to God , &c. And again ; For the Father himself loveth you , because ye loved me , and have believed that I came out from God. I came forth from the Father , and am come into the World ; again , I leave the World , and go to the Father : This was so very plain , that his Disciples who were slow enough of apprehension in other things , did understand this so well that upon this declaration of his they were convinced of his Omniscience , which is an incommunicable Property of the Divinity : For so it immediately follows , His Disciples said unto him , Lord , now speakest thou plainly and speakest no Parable : Now are we sure that thou knowest all things , and needest not that any man should ask thee : By this we believe that thou camest forth from God. So that either this which I have all along declared must be the meaning of our Saviour's words , or else his Disciples were grosly mistaken and did not understand him at all : And if so , then surely our Saviour before he had proceeded any further would have corrected their mistake and have set them right in this matter : But so far is he from doing that , that he allows them to have understood him aright : For thus it follows , Jesus answered them , Do ye now believe ? as if he had said , I am glad that you are at last convinc'd and do believe that I came from God , and must return to him ; and that I know all things , which none but God can do . Is it now possible for any man to read this Passage and yet not to be convinced that the Disciples understood our Saviour to speak literally ? But if his meaning was as the Socinians would make us believe , then the Disciples did perfectly mistake his words ; the contrary whereof is I think very plain and evident beyond all contradiction . Again , And now , O Father , glorify me with thine own self , with the glory which I had with thee , before the World was : This surely is not spoken of his being with God after his Incarnation , and before his entrance upon his publick Ministry : They have not I think the face to understand this expression , before the World was , of the new Creation , but do endeavour to avoid it another way , which I shall consider by and by . And a little after , I have given them the words which thou gavest me , and they have received them , and known assuredly that I came from thee , and that thou didst send me . Again , That which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon and our hands have handled of the Word of life : For the life was manifested , and we have seen it , and bear witness and shew unto you that eternal Life , for so he calls the Son of God , which was with the Father , and was manifested unto us . And that he was not only with God before he assumed human Nature , but also was really God , St. Paul tells us : Let this mind be in you , which was also in Christ Jesus , who being in the form of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not arrogate to himself to be equal with God , that is , he made no ostentation of his Divinity : For this I take to be the true meaning of that Phrase , both because it is so used by Plutarch , and because it makes the sense much more easie and current , thus , who being in the form of God , did not assume an equality with God , that is , he did not appear in the Glory of his Divinity , which was hid under a Veil of human flesh and infirmity ; But he emptied himself , and took upon him the form of a servant , and was made in the likeness of men , and being found in fashion as a man , or in the habit of a man , he became obedient to the death , &c. So that if his being made in the likeness and fashion of a man does signify that he was really Man by his Incarnation , then surely his being in the form of God when he took upon him the fashion and likeness of man and the form of a Servant or Slave , must in all reason signify that he was really God before he became Man : For which reason the same Apostle did not doubt to say , that God was manifested in the flesh . And now I hope that I have made it fully appear that the beginning of St. John's Gospel is not the single and only Text upon which we ground this great Doctrine as Socinus calls it , and as we really esteem it to be : For you see that I have produced a great many more ; to avoid the dint and force whereof the Socinians do chiefly make use of these two Answers . First , To those Texts which say that he was in Heaven and came down from Heaven , they give this answer ; That our Saviour some time before his entrance upon his publick Ministry , they cannot agree precisely when , was taken up into Heaven , and then and there had the Will of God revealed to him , and was sent down from Heaven again to make it known to the World. This is so very arbitrary and precarious a Supposition that I must confess my self not a little out of countenance for them , that men of so much Wit and Reason should ever be put to so sorry and pitiful a shift . For can any man imagine that in so exact a History of our Saviour's Life , written by several Persons , the Relation of so important a matter as this , and of the circumstances of it , should be wholly omitted ? That we should have a particular account of his being carried into Egypt in his infancy , and of the time when he was brought back from thence : Of his disputing in the Temple with the Jewish Doctors , and putting them to silence , when he was but twelve years of Age : A punctual Relation of his being baptized by John ; and how after that he was led by the Spirit into the Wilderness to be tempted of the Devil , and was carried by that evil Spirit from one place to another : But not one word of his being taken up by God into Heaven , and of his coming down again from thence ; not the least intimation given either of the Time or any other circumstance of so memorable a thing , upon which , according to the Socinians , the Authority of his Mission and the Divinity of his Doctrine did so much depend : When so many things of so much less moment are so minutely and exactly reported , what can be the reason of this deep silence in all the Evangelists concerning this matter ? But above all , it is to be wondred that St. John , who wrote his Gospel last , and as Eusebius tells us on purpose to supply the omissions of the other Evangelists , should give no account of this thing , and yet , as the Socinians suppose , should so often take it for granted and refer to it ; as when it is said that he came forth from God , and was sent from God , and came down from Heaven , besides several other Expressions to this purpose . Who can believe this ? And can it then be reasonable to suppose such a thing ? And this without any ground from the History of the Gospel , only to serve an Hypothesis which they had taken up , and which they cannot maintain , unless they may have leave to make a Supposition for which they have nothing in truth to say , but only that it is necessary to defend an Opinion which they are resolved not to part with upon any terms . This is so inartificial , not to say absurd a way of avoiding a difficulty , to take for granted whatever is necessary to that purpose , that no man of common ingenuity would make use of it : And there is no surer sign that a Cause is greatly distress'd than to be driven to such a shift . For do but give a man leave to suppose what he pleases and he may prove what he will , and avoid any difficulty whatever that can be objected to him . Besides , that according to this device the Son of God did not first come from Heaven into the World , as the Scripture seems every where to say , but first was in the World , and then went to Heaven , and from thence came back into the World again : And he was not in the beginning with God , but was first in the World and afterwards with God ; whereas St. John says that the Word was in the beginning , and then was made flesh and dwelt among us : But they say , that he first was made flesh , and then a great while after was in the beginning with God : A supposition which is quite contrary to all the Texts which I have mention'd . Nor do the several parts of this interpretation of theirs agree very well together . In the beginning , that is , say they , when the Gospel first began to be publish'd , was the Word ; and then , that is , in the beginning , he was with God , that is in Heaven to receive from God that Doctrine which he was to deliver to the World : But if by the beginning be meant the first publication of the Gospel , he was not then with God , but had been with him and was come back from him before he entred upon his publick Ministry , which they make to be the meaning of the beginning : And in the beginning he was God , that is say they , not God by Nature but by Office and Divine constitution : And yet in this again they fall foul upon themselves , for they say he was not declared to be God till after his Resurrection and his being advanced to the right hand of God : So that he was not God in their sense of the beginning , that is when he entred upon his publick Ministry and began to preach the Gospel . Secondly , As to some other Texts which speak of his existence before his Incarnation , as that he was glorified with his Father before the World was , and before Abraham was , I am : These they interpret thus , that he was glorified with his Father before the World was , and that he was before Abraham was , viz. in the Divine foreknowledg and Decree : But then surely they do not consider that this is nothing but what might have been said of any other man and even of Abraham himself , that before he was , that is , before he had a real and actual existence he was in the purpose and Decree of God , that is , before he was , God did intend he should be : Which is a sense so very flat , that I can hardly abstain from saying it is ridiculous . For certainly our Saviour did intend by saying this of himself to give himself some preference and advantage above Abraham , which this sense and interpretation does not in the least do : Because of any other man , as well as of our B. Saviour , it may as truly be said that he was in the foreknowledg and Decree of God before Abraham was born . And I cannot but observe further , that our Saviour does not say before Abraham was , I was ; but before Abraham was , I AM : Which is the proper Name of God , whereby is signified the eternal duration and permanency of his Being : In which sense he is said by the Apostle to the Hebrews to be the same yesterday , to day , and for ever ; And so likewise he describes himself in St. John's Vision , I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning and the ending , saith the Lord , which is , and which was , and which is to come , the Almighty : And that this is spoken of the Son you may see in the same Chapter , where he says of himself , I am the first and the last : And so likewise he describes himself again , I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning and the end , the first and the last : And that we may not doubt who it is that thus describes his own Eternity , he continuing still to speak in the same Person says , I Jesus have sent mine Angel , &c. After this I shall only observe that all these expressions are the common Description which the Scripture gives of the Eternity of God , whose Being is commensurate to all the several respects of Duration , past , present , and to come : Besides that the Attribute of Almighty is also a part of this Description , which is so peculiar a Property of God , I mean of Him who is God by Nature , that the Scripture never gives it to any other . II. I shall in the next place produce those Texts which do expresly affirm that the World and all Creatures whatsoever were made by him : And this will not only infer his existence before his Incarnation , but from all Eternity . And for this , besides this Passage of St. John , we have the Apostle to the Hebrews most express , who says that by him God made the Worlds : And St. Paul likewise says the same more fully and particularly , calling Jesus Christ , who was the Son of God , the first born of every Creature , that is , as I have shewn in my former Discourse , the Heir and Lord of the whole Creation : For by him , says he , were all things created , that are in Heaven and that are in Earth , visible and invisible ; Whether they be Thrones or Dominions , Principalities or Powers , for so he calls the several Orders of Angels : all things were created by him and for him , and he is before all things : Or , as he is described in St. John's Vision , he is the beginning of the Creation of God , that is , the Principle and Efficient Cause of the Creation ; or else , he was when all things began to be made , and therefore must be before any thing was created , and for that reason could not be a Creature himself ; and consequently , must of necessity have been from all Eternity . Now these Texts must necessarily be understood of the old Creation and of the natural World , and not of the moral World , and the Renovation and Reformation of the minds and manners of men by the Gospel : For that was only the World here below which was reform'd by him , and not things in Heaven ; not the invisible World , not the several Orders of good Angels , which kept their first station and have no need to be reform'd and made anew : Nor the Devil and his evil Angels ; for though since the preaching of the Gospel they have been under greater restraint and kept more within bounds , yet we have no reason to think that they are at all reform'd , but are Devils still , and have the same malice and mind to do all the mischief to Mankind that God will suffer them to do . So that these Texts seem at first view to be very plain and pressing of themselves , but they appear to be much more convincing when we consider the groundless interpretations whereby they endeavour to evade the dint and force of them . For can any man that seriously attends to the perpetual style and Phrase of the New Testament , and to the plain scope and drift of the Apostle's reasoning in these Texts , be induc'd to believe that when St. Paul tells us that all things were created by him , that are in Heaven and that are in Earth , visible and invisible ; whether they be Thrones , or Dominions , or Principalities , or Powers : I say , can any man of good sense persuade himself that by all this the Apostle means no more than the moral Renovation of the World here below , and the Reformation of Mankind by Jesus Christ , and his Gospel which was preach'd unto them ? But there is yet one Text more to this purpose , which I have reserv'd to the last place ; because I find Schlictingius and Crellius , in their joint Comment upon it , to be put to their last shifts to avoid the force of it . It is in the Epistle to the Hebrews , at the beginning of it : Where the Apostle thus describes the Son of God ; God , says he , hath in these last days spoken to us by his Son , whom he hath constituted heir of all things , by whom also he made the Worlds : From whence he argues the excellency of the Gospel above the Law : For the Law was given by Angels , but the Gospel by the Son of God ; whose preheminence above the Angels he shews at large in the two first Chapters of this Epistle . And to this end he proves the two parts of the Description which had been given of him , namely , that God had constituted him heir of all things , and that by Him he made the Worlds . First , That God had constituted him heir of all things , which is nowhere said of the Angels : But of him it is said that was made so much better than the Angels , as he hath by inheritance obtained a more excellent Name than they : The Angels are only called God's Ministers , for which the Apostle cites the words of the Psalmist ; but to Christ he gives the Title of his Son , and his first begotten , by virtue whereof he is heir of all things : For to which of the Angels said he at any time , thou art my Son , this day have I begotten thee ? And this I will agree with them to be spoken of Christ with respect to his Resurrection , by which , as St. Paul tells us , he was powerfully declared to be the Son of God. This is the first Prerogative of Christ above the Angels : But there is a far greater yet behind ; for he proves , Secondly , That he had not only the Title of God given him ; but that he was truly and really God , because he made the World. That the Title of God was given him he proves by a citation out of the Psalmist , But unto the Son he saith , Thy Throne , O God , is for ever and ever , &c. And that he was truly and really God because he made the World , he proves by a citation out of another Psalm , where it is said of him , Thou , Lord , in the beginning hast laid the foundations of the Earth , and the Heavens are the works of they hands : They shall perish , &c. Let us now see how Schlictingius and Crellius interpret this Text cited out of the Psalmist by the Apostle as spoken of Christ . They say , * that the Author of this Epistle could not have referr'd to Christ the former words of this Citation , which speak of the Creation of Heaven and Earth , unless he had taken it for granted that Christ is the most high God ; especially if they be understood , as they must necessarily be by those who take this for granted , to be spoken in the first place and directly to , or concerning , Christ . For since all the words of the Psalm are manifestly spoken of the most High God , but that Christ is that God is not signified no not so much as by one word in that Psalm , it is necessary that if you will have these words to be directed to Christ , you must take it for granted that Christ is that most High God of whom the Psalmist there speaks . Now we will join issue with these Interpreters upon this Concession , viz. that the Author of this Epistle could not have referr'd these words , which speak of the Creation of Heaven and Earth , to Christ , without taking it for granted that Christ is truly that God who made the World. And if the Author of this Epistle does affirm these words of the Psalmist to be spoken of Christ , then they must acknowledge Christ to be the true God who made Heaven and Earth : But the Author of this Epistle does as evidently affirm these words to be spoken to or of Christ , as he does the words of any other Text cited in this Chapter : And for this I appeal to the common sense of every man that reads them . These Interpreters indeed are contented that the latter part of this Citation should be spoken of Christ , but not the former : But why not the former as well as the latter ? when they have so expresly told us that all the words of this Psalm are manifestly spoken of God. What is the mystery of this ? Could they not as easily have interpreted the former part which speaks of the Creation of Heaven and Earth , concerning the moral World , and the new Creation or Reformation of Mankind by Jesus Christ and his Gospel , as well as so many other plain Texts to the same purpose ? No doubt they could as well have done it , and have set as good a face upon it when they had done it . But why then did they not do it ? It was for a reason which they had no mind to tell , but yet is not hard to be guessed at , namely , that if they had admitted the former words to have been spoken of Christ they knew not what to do with the latter part of this Citation , They shall perish , but thou remainest ; they shall wax old as agarment , and as a vesture shalt thou fold them up , and they shall be changed . What shall perish , and wax old , and be changed ? Why , the Earth and the Heavens which the Son had made , that is , the moral World , the Reformation of Mankind , and the new Creation of things by the Gospel : All these must have undergone the same fate with the natural World , and must not only have been defaced , but utterly destroy'd and brought to nothing . This they would not say , but they did see it , tho they would not seem to see it : And we may plainly see by this , that they can interpret a Text right when necessity forceth them to it , and they cannot without great inconvenience to their Cause avoid it : But when men have once resolv'd to hold fast an Opinion they have taken up , it then becomes not only convenient but necessary to understand nothing that makes against it : And this is truly the present case . But in the mean time where is ingenuity and love of Truth ? And thus I have , with all the clearness and brevity I could , search'd to the very foundations of this new Interpretation of this Passage of the Evangelist , upon which the Divinity of the Son of God is so firmly established ; and likewise of the gross misinterpretations of several other Texts to the same purpose in this Evangelist , and in other Books of the New Testament : All which Interpretations I have endeavoured to shew to be not only contrary to the sense of all Antiquity , of which as Socinus had but little knowledge , so he seems to have made but little account ; but to be also evidently contrary to the perpetual tenour and style of the H. Scripture . Before I go off from this Argument , I cannot but take notice of one thing wherein our Adversaries in this Cause do perpetually glory as a mighty advantage which they think they have over us in this Point of the Divinity of the Son of God , and consequently in that other Point of the B. Trinity : namely , that they have Reason clearly on their Side in this Controversy , and that the Difficulties and Absurdities are much greater and plainer on our part than on theirs . Here they are pleas'd to triumph without modesty , and without measure : And yet notwithstanding this , I am not afraid here likewise to join issue with them , and am contented to have this matter brought to a fair Trial at the Bar of Reason , as well as of Scripture expounded by the general Tradition of the Christian Church : I say by general Tradition , which next to Scripture is the best and surest confirmation of this great Point now in question between us , and that which gives us the greatest and truest light for the right understanding of the true sense and meaning of Scripture not only in this , but in most other important Doctrines of the Christian Religion . I am not without some good hopes , I will not say confidence , for I never thought that to be so great an advantage to any Cause as some men would be glad to make others believe it is , hoping to help and support a weak Argument by a strong and mighty confidence : But surely modesty never hurt any Cause , and the confidence of man seems to me to be much like the wrath of man , which St. James tells us worketh not the righteousness of God , that is , it never does any good , it never serves any wise and real purpose of Religion : I say , I am not without some good hopes , that I have in the foregoing Discourses clearly shewn that the tenour of Scripture and general Tradition are on our Side in this Argument , and therefore I shall not need to give my self the trouble to examine this matter over again . Now as to the Point of Reason , the great Difficulty and Absurdity , which they object to our Doctrine concerning this Mystery , amounts to thus much , that it is not only above Reason , but plainly contrary to it . As to its being above Reason , which they are loth to admit any thing to be ; this I think will bear no great Dispute : Because if they would be pleased to speak out , they can mean no more by this , but that our Reason is not able fully to comprehend it : But what then ? Are there no Mysteries in Religion ? That I am sure they will not say , because God whose infinite Nature and Perfections are the very Foundation of all Religion is certainly the greatest Mystery of all other , and the most incomprehensible : But we must not , nay they will not for this reason deny , that there is such a Being as God. And therefore if there be Mysteries in Religion , it is no reasonable Objection against them that we cannot fully comprehend them : Because all Mysteries in what kind soever , whether in Religion or in Nature , so long , and so far as they are Mysteries , are for that very reason incomprehensible . But they urge the matter much further , that this particular Mystery now under debate is plainly contrary to Reason : And if they can make this good , I will confess that they have gained a great Point upon us . But then they are to be put in mind , that to make this good against us they must clearly shew some plain Contradiction in this Doctrine , which I could never yet see done by any . Great Difficulty I acknowledge there is in the explication of it , in which the further we go , beyond what God hath thought fit to reveal to us in Scripture concerning it , the more we are entangled , and that which men are pleased to call an explaining of it , does in my apprehension often make it more obscure , that is , less plain than it was before ; which does not so very well agree with a pretence of Explication . Here then I fix my foot : That there are three Differences in the Deity , which the Scripture speaks of by the Names of Father , Son , and H. Ghost , and every where speaks of them as we use to do of three distinct Persons : And therefore I see no reason why in this Argument we should nicely abstain from using the word Person ; though I remember that St. Jerome does somewhere desire to be excused from it . Now concerning these Three I might in the first place urge that plain and express Text , There are three that bear record in Heaven , the Father , the Word , and the H. Ghost ; and these three are one : But upon this I will not now insist , because it is pretended that in some Copies of greatest antiquity this Verse is omitted ; the contrary whereof is I think capable of being made out very clearly : But this matter would be too long to be debated at present . However that be , thus much is certain and cannot be deni'd , that our Saviour commanded his Apostles to baptize all Nations in the name of the Father , Son , and Holy Ghost : And that the Apostles in their Epistles do in their most usual form of Benediction join these Three together : And it is yet further certain , that not only the Name and Title of God , but the most incommunicable Properties and Perfections of the Deity , are in Scripture frequently ascribed to the Son and the H. Ghost ; one Property only excepted , which is peculiar to the Father as he is the Principle and Fountain of the Deity , that he is of himself and of no other ; which is not , nor can be said of the Son and H. Ghost . Now let any man shew any plain and downright Contradiction in all this ; or any other Difficulty besides this , that the particular manner of the existence of these three Differences or Persons in the Divine Nature , express'd in Scripture by the Names of Father , Son , aud H. Ghost , is incomprehensible by our finite Understandings , and inexplicable by us : In which I do not see what Absurdity there is , since our Adversaries cannot deny that many things certainly are , the particular manner of whose existence we can neither comprehend , nor explain . Let us now see , whether the Opinion of our Adversaries hath not greater Difficulties in it , and more palpable Absurdities following from it . They say , that the Son of God is a mere Creature ; not God by Nature , and yet truly and really God by Office and by Divine appointment and constitution ; to whom the very same Honour and Worship is to be given which we give to Him who is God by Nature . And can they discern no Difficulty , no Absurdity in this ? What ? no absurdity in bringing Idolatry by a back-door into the Christian Religion , one main Design whereof was to banish Idolatry out of the World ? And will they in good earnest contest this matter with us , that the giving Divine Worship to a mere Creature is not Idolatry ? And can they vindicate themselves in this Point any other way , than what will in a great measure acquit both the Pagans and the Papists from the charge of Idolatry ? What ? no Absurdity in a God as it were but of yesterday ? in a Creature God , in a God merely by positive Institution ; and this in opposition to a plain moral Precept of eternal obligation , and to the fix'd and immutable Nature and Reason of things ? So that to avoid the shadow and appearance of a Plurality of Deities they run really into it , and for any thing I can see into downright Idolatry , by worshipping a Creature besides the Creator , who is blessed for ever . They can by no means allow two Gods by Nature ; no more can we : But they can willingly admit of two Gods ; the one by Nature , and the other by Office , to whom they are content to pay the same Honour which is due to Him who is God by Nature . Provided Christ will be contented to be but a Creature , they will deal more liberally with him in another way than in reason is fit ▪ And do they see no absurdity in all this ? nothing that is contrary to Reason and good sense ? nothing that feels like inconsistency and Contradiction ? Do they consider how often God hath declar'd that he will not give his glory to another ? And that the Apostle describes Idolatry to be , the giving service , or worship , to things which by Nature are no Gods ? Surely if Reason guided by Divine Revelation were to chuse a God , it would make choice of one who is declared in Scripture to be the only begotten of the Father , the first and the last , the beginning and the end , the same yesterday , to day , and for ever : much rather than a mere Creature , who did not begin to be till about seventeen hundred years ago . I only propose these things , without any artificial aggravation , to their most serious and impartial consideration ; after which I cannot think that these great Masters of Reason can think it so easy a matter to extricate themselves out of these Difficulties . The God of Truth lead us into all Truth , and enlighten the minds of those who are in Error , and give them Repentance to the acknowledgment of the Truth : For his sake who is the Way , the Truth , and the Life . And thus much may suffice to have said upon this Argument , which I am sensible is mere Controversy : A thing which I seldom meddle with , and do not delight to dwell upon . But my Text which is so very proper for this Season hath almost necessarily engaged me in it : Besides , that I think it a Point of that concernment , that all Christians ought to be well instructed in it . And I have chosen rather once for all to handle it fully and to go to the bottom of it , than in every Sermon to be flurting at it , without saying any thing to the purpose against it : A way which in my opinion is neither proper to establish men in the truth nor to convince them of their Error . I shall only at present make this short reflection upon the whole : That we ought to treat the Holy Scriptures as the Oracles of God , with all reverence and submission of mind to the Doctrine therein revealed : And to interpret them with that candour and simplicity which is due to the sincere Declarations of God intended for the instruction and not for the deception and delusion of men : I say , we should treat them as the Oracles of God , and not like the doubtful Oracles of the Heathen Deities , that is , in truth of the Devil ; which were contrived and calculated on purpose to deceive , containing and for the most part intending a sense directly contrary to the appearing and most obvious meaning of the Words : For the Devil was the first Author of Equivocation ; though the Jesuits have since made it a lawful way of lying , which their Father of whom they learn'd it had not credit and authority enough to do . And it deserves likewise to be very well considered by us , that nothing hath given a greater force to the Exceptions of the Church of Rome against the H. Scripture's being a sufficient and certain Rule of Faith , than the uncertainty into which they have brought the plainest Texts imaginable for the establishing of Doctrines of greatest moment in the Christian Religion , by their remote and wrested interpretation of them : Which way of dealing with them seems to be really more contumelious to those H. Oracles , than the downright rejecting of their Authority : Because this is a fair and open way of attacquing them , whereas the other is an insiduous , and therefore more dangerous way of undermining them . But as for us who do in good earnest believe the Divine Authority of the H. Scriptures , let us take all our Doctrines and Opinions from those clear Fountains of Truth , not disturb'd and darkned by searching anxiously into all the possible Senses that the several words and expressions of Scripture can bear , and by forcing that sense upon them which is most remote and unnatural , and in the mean time wilfully overlooking and passing by that sense which is most obvious and easie to the common apprehension of any unbyass'd and impartial Reader . This is to use the H. Scriptures as the Church of Rome have done many Holy and good men whom they are pleased to brand with the odious Name of Hereticks , to torture them till they speak the mind of their Tormentors though never so contrary to their own . I will now conclude this whole Discourse with a Saying which I heard from a great and judicious Man , Non amo nimis argutam Theologiam , I love no Doctrines in Divinity which stand so very much upon quirk and subtilty . And I cannot upon this occasion forbear to say , that those Doctrines of Religion and those Interpretations of Scripture have ever been to me the most suspected , which need abundance of Wit and a great many Criticisms to make them out : And considering the Wisdom and Goodness of Almighty God , I cannot possibly believe but that all things necessary to be believ'd and practis'd by Christians in order to their eternal Salvation are plainly contain'd in the H. Scriptures : God surely hath not dealt so hardly with Mankind as to make any thing necessary to be believ'd or practis'd by us which he hath not made sufficiently plain to the capacity of the unlearned as well as of the learned . God forbid that it should be impossible for any man to be saved and to get to Heaven without a great deal of learning to direct and carry him thither , when the far greatest part of Mankind have no learning at all . It was well said by Erasmus , That it was never well with the Christian World since it began to be a matter of so much Subtilty and Wit for a man to be a true Christian . SERMON III. Concerning the Incarnation of CHRIST . Preached in the Church of St. Lawrence Jewry , December 21. 1680. JOHN I. 14. The Word was made flesh . THE last Year about this Time , and upon the same Occasion of the Annual Commemoration of the Incarnation and Nativity of our B. Lord and Saviour , I began to discourse to you upon these Words : In which I told you were contained three great Points concerning our Saviour the Author and Founder of our Religion . First , His Incarnation , the Word was made , or became flesh . Secondly , His Life and conversation here amongst us ; and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitched his Tabernacle among us , he lived here below in this World , and for some time made his residence and abode with us . Thirdly , That in this state of his Humiliation he gave great and clear evidence of his Divinity : Whilst he appear'd as a Man and lived amongst us , there were great and glorious Testimonies given of Him that he was the Son of God ; and that in so peculiar a manner as no Creature can be said to be : And we beheld his Glory , the Glory as of the only begotten of the Father , full of grace and truth . I began with the first of these , namely his Incarnation , the Word was made flesh : For the full and clear explication of which words I proposed to consider these two things . I. The Person here spoken of and who it is that is here said to be incarnate , or made flesh , namely the Word . And this I have handled at large in my two former Discourses upon this Text. I shall now proceed in the II. Second place to give some account of the nature and manner of this Incarnation , so far as the Scripture hath thought fit to reveal and declare this Mystery to us . The Word was made flesh , that is , He who is personally called the Word , and whom the Evangelist hath so fully and clearly described in the beginning of his Gospel , he became flesh , that is , assumed our Nature and became man ; for so the word flesh is frequently used in Scripture , for Man or Human Nature . So that by the Word 's becoming flesh , that is , Man , the Evangelist did not only intend to express to us that he assumed a human Body without a Soul , but that he became a perfect Man , consisting of Soul and Body united . It is very probable indeed that the Evangelist did purposely chuse the word flesh , which signifies the frail and mortal part of Humanity , to denote to us the great condescension of the Son of God in assuming our Nature with all its infirmities , and becoming subject to frailty and mortality for our sake . Having thus explain'd the meaning of this Proposition , the Word was made flesh , I shall in a further prosecution of this Argument take into consideration these three things . First , I shall consider more distinctly what may reasonably be suppos'd to be implied in this expression of the Word 's being made flesh . Secondly , I shall consider the Objections which are commonly brought against this Incarnation of the Son of God from the seeming impossibility , or incongruity of the thing . Thirdly , And because , after all that can be said in answer to those Objections , it may still appear to us very strange that God who could without all this circumstance , and condescension even almost beneath the Majesty of the Great God , at least as we are apt to think , have given Laws to Mankind , and have offer'd forgiveness of Sins and eternal life upon their Repentance for sins past , and sincere tho imperfect obedience for the future ; I say , it may seem strange , that notwithstanding this God should yet make choice of this way and method of our Salvation : I shall therefore in the last place endeavour to give some probable account of this strange and wonderful Dispensation , and shew that it was done in great condescension to the weakness and common prejudices of Mankind ; and that when it is throughly consider'd it will appear to be much more for our comfort and advantage than any other way which the wisdom of this World would have been apt to devise and pitch upon . And in all this I shall , all along take either the plain declarations of Scripture , or the pregnant intimations of it for my ground and guide . I. I shall consider more distinctly what may reasonably be supposed to be implied in this expression of the Word 's being made flesh , namely , these five things . First , The truth and reality of the thing : That the Son of God did not only appear in the form of human flesh , but did really assume it : the Word was made flesh , as the Evangelist expresly declares : For if this had been only a Phantasme and Apparition , as some Hereticks of old did fancy , it would in all probability have been like the appearance of Angels mentioned in the old Testament , sudden and of short continuance , and would after a little while have vanish'd and disappear'd . But he dwelt among us and convers'd familiarly with us a long time , and for many years together ; and the Scripture useth all the expressions which are proper to signify a real Man , and a real Human Body , and there were all the signs and evidences of reality that could be : For the Word is said to be made flesh , and Christ is said to be of the seed of David according to the flesh , and to be made of a Woman ; and all this to shew that he was a real Man , and had a real and substantial Body : For he was born , and by degrees grew up to be a Man , and did perform all such actions as are natural and proper to Men : He continued a great while in the World , and at last suffer'd and dy'd , and was laid in the grave ; He did not vanish and disappear like a Phantasme or Spirit , but he dyed like other Men : And his Body was raised again out of the grave ; and after he was risen , he conversed forty days upon Earth , and permitted his body to be handled , and last of all was visibly taken up into Heaven . So that either we must grant Him to have had a real Body , or we have cause to doubt whether all Mankind be not mere Phantasms and Apparitions . For greater evidence no man can give that he is really clothed with and carries about him a true and substantial Body , than the Son of God did in the days of his flesh . It is to me very wonderful upon what ground , or indeed to what end , the Hereticks of old , Marcion and others , did deny the reality of Christ's flesh . Surely they had a great mind to be Hereticks who took up so sensless an Opinion for no reason , and to no purpose . Secondly , Another thing implyed in the Word 's being made flesh , is , that this was done peculiarly for the benefit and advantage of Men : The Word was made flesh , that is , became Man ; for so I have shewn the word flesh to be often used in Scripture . And this the Author of the Epistle to the Hebrews takes very special notice of as a great grace and favour of God to Mankind , that his Son appear'd in our Nature , and consequently for our Salvation ; as it is said in the Nicene Creed , who for us Men and for our Salvation came down from Heaven , and was incarnate , &c. For verily , says the Apostle , He took not on him the nature of Angels , but of the seed of Abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not assume the Angelical Nature , so our Translators understood the phrase ; but the word also signifies to take hold of a thing which is falling , as well as to assume or take on him : He did not take hold of the Angels when they were falling , but suffered them to lapse irrecoverably into misery and ruine : But he took hold of Human Nature when it was falling , and particularly of the Seed of Abraham , and by the Seed of Abraham , that is , by himself , in whom all the Nations of the Earth were blessed , he brought Salvation first to the Jews , and then to the rest of Mankind . The Apostle chuses to derive this Blessing from Abraham , that so he might bring it nearer to the Jews to whom he wrote this Epistle , and might thereby more effectually recommend the Gospel to them , and the glad tidings of that great Salvation in which they had so peculiar an interest . And it is some confirmation of the interpretation I have given of that expression he took not on him , &c. that the Evangelist uses the very same word for taking hold of one that was ready to sink : For so it is said of St. Peter when he was ready to sink , that Christ put forth his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and caught hold of him , and saved him from drowning : And thus the Son of God caught hold of Mankind which was ready to sink into eternal perdition : He laid hold of our Nature , or as it is express'd in the same Chapter , he took part of flesh and blood , that in our Nature he might be capable of effecting our Redemption and Deliverance . But it is no where said in Scripture , not the least intimation given there , that the Son of God ever shew'd such grace and favour to the Angels : But the Word became flesh , that is , became Man : He did not assume the Angelical Nature , but was contented to be cloathed with the Rags of Humanity , and to be made in the likeness of sinful flesh , that is , of sinful Man. Thirdly , This expression of the Word 's being made flesh may further imply his assuming the infirmities , and submitting to the miseries of Human Nature . This I collect from the word flesh , by which the Scripture often useth to express our frail and mortal Nature . The Son of God did not only condescend to be made Man , but also to become mortal and miseraable for our sakes : He submitted to all those things which are accounted most grievous and calamitous to human nature : To hunger and want , to shame and contempt , to bitter pains and agonies , and to a most cruel and disgraceful death : So that in this sense also he became flesh , not only by being cloathed with human nature , but by becoming liable to all the frailties and sufferings of it ; of which he had a greater share than any of the Sons of men ever had : for never was sorrow like to his sorrow , nor suffering like to his sufferings , the weight and bitterness whereof was such as to wring from him , the meekest and most patient endurer of sufferings that ever was , that doleful complaint , My God , my God , why hast thou forsaken me ? Fourthly , In this expression , the Word was made Flesh , is likewise implyed the Union of the Divinity with Human Nature in one Person . And this the Text expresseth in such words as seem to signifie a most perfect , and intimate , and vital Union of the Divine and human Natures of Christ in one Person : The Word was made , or became , flesh : Which what else can it signify but one of these two things ? Either that the eternal Word and only begotten Son of God was changed into a Man , which is not only impossible to be , but impious to imagin : Or else , that the Son of God did assume our Nature and became Man by his Divinity being united to human Nature as the Soul is vitally united to the Body ; without either being changed into it , or confounded with it , or swallowed up by it , as the Eutychian Hereticks fancied the human Nature of Christ to be swallowed up of his Divinity : Which had it been so , St. John had expressed himself very untowardly when he says , The Word became flesh ; for it had been quite contrary , and flesh had become the Word , being changed into it , and swallowed up by it , and lost in it . The only thing then that we can reasonably imagine to be the meaning of this expression is this , that the Son of God assumed our Nature , and united himself with it , as our Souls are united with our Bodies : And as the Soul and Body united make one Person , and yet retain their distinct Natures and Properties ; so may we conceive the Divine and human Natures in Christ to be united into one Person : And this without any change or confusion of the two Natures . I say , the Divinity united it self with human Nature : For though flesh be only mentioned in the Text , yet he did not only assume a human Body , which was the Heresie of Apollinaris and his Followers , upon a mistake of this and some other Texts of Scripture : But he assumed the whole human Nature , that is , a human Soul united to a real and natural Body : for so I have shewn the word flesh to be frequently used in Scripture , not only for the Body but for the whole Man , by an usual Figure of speech : As on the other hand , Soul is frequently used for the whole Man or Person : So many Souls are said to have gone down with Jacob into Egypt , that is , so many Persons . But this I need not insist longer upon , our Saviour being so frequently in Scripture , and so expresly said to be a Man ; which could with no propriety of speech have been said , had he only assumed a human Body : Nor could he have been said to have been made in all things like unto us , sin only excepted , had he only had a human Body but not a Soul : For then the meaning must have been , that he had been made in all things like unto us , that is , like to a Man , that only excepted which chiefly makes the Man , that is , the Soul : And the addition of those words , Sin only excepted , had been no less strange ; because a human Body , without a Soul , is neither capable of being said to have Sin , or to be without it . And this may suffice to have been spoken in general concerning that great Mystery of the Hypostatical , as they that love hard words love to call it , or Personal Union of the Divine and human Natures in the Person of our B. Saviour : In the more particular explication whereof it is not safe for our shallow understandings to wade further than the Scripture goes before us , for fear we go out of our depth and lose our selves in the profound inquiry into the deep things of God , which he has not thought fit in this present state of darkness and imperfection to reveal more plainly and fully to us . It ought to be thought sufficient , that the Scripture speaking of the same Person , Jesus Christ our B. Saviour , doth frequently and expresly call him both God and Man : Which how it can be so easily conceived upon any other Supposition than that of the Union of the Divine and human Natures in one Person , I must confess that I am not able to comprehend . Fifthly and lastly , All this which I have shewn to be implyed in this Proposition , the Word was made flesh , does signifie to us the wonderful and amazing condescension and love of God to Mankind in sending his Son into the World , and submitting him to this way and method for our Salvation and recovery . The Word was made flesh : What a step is here made in order to the reconciling of Men to God ? From Heaven to Earth ; from the top of Glory and Majesty to the lowest gulf of meanness and misery : The Evangelist seems here to use the word flesh , which signifies the meanest and vilest part of Humanity , to express to us how low the Son of God was contented to stoop for the Redemption of Man. The Word was made flesh : Two terms , at the greatest distance from one another , are here brought together : The Son of God is here expressed to us by one of his highest and most glorious Titles , the Word , which imports both Power and Wisdom ; Christ the Power of God , and the Wisdom of God , as the Apostle calls him : And human Nature is here described by its vilest part , flesh ; which imports frailty and infirmity : The Word became flesh , that is , submitted to that from which it was at the greatest distance : He who was the Power of God , and the Wisdom of God , submitted not only to be called , but really to become a frail and miserable Man ; not only to assume our Nature , but to put on all the infirmities , and which is the greatest of all , the Mortality of it . And this is the great Mystery of godliness , that is , of the Christian Religion , that God should be manifested in the flesh , and become man , with a most gracious and merciful design to bring man back again to God : That he should become a miserable , and a mortal man to save us from eternal death , and to make us partakers of everlasting life : That the Son of God should condescend to inhabit our vile Nature , to wear Rags and to become a beggar for our sakes ; and all this not only to repair those dismal Ruins which Sin had made in it , and to restore us to our former estate ; but to better and advance our condition , and by degrees to bring us to a state of much greater perfection and happiness than that from which we fell . And that he should become man on purpose that he might dwell among us , and converse with us , and thoroughly instruct us in our Duty , and shew us the way to eternal life by his heavenly Doctrine , and as it were take us by the hand and lead us in that way by the perfect and familiar Example of a most blameless and holy life ; shewing us how God himself thought fit to live in this World , when he was pleased to become man. That by conversing with us in the likeness and nature of man , he might become a human , and in some sort an equal and familiar , an imitable and encouraging Example of innocency and goodness , of meekness and humility , of patience and submission to the Will of God under the forest afflictions and sufferings , and in a word a most perfect Pattern of a Divine and Heavenly conversation upon Earth . And that by this means we might for our greater encouragement in holiness and vertue , see all that which the Law of God requires of us exemplified in our Nature , and really performed and practised by a Man like our selves . And that likewise in our nature he might conquer and triumph over the two great Enemies of our Salvation , the World and the Devil : And by first suffering Death , and then overcoming it , and by rescuing our nature from the power of it by his Resurrection from the dead , he might deliver us from the fear of Death , and give us the glorious hopes of a blessed Immortality : For by assuming our frail and mortal Nature he became capable of suffering and of shedding his precious Blood for us , and by that means of purchasing forgiveness of sins and eternal Redemption for us . And further yet , that by being subject to the miseries and infirmities of Humanity , he might from his own Experience , the surest and most sensible sort of knowledge and instruction , learn to have a more compassionate sense of our infirmities , and be more apt to commiserate us in all our sufferings and temptations , and more ready to succour us labouring under them . And finally , that as a Reward of his Obedience and sufferings in our Nature , he might in the same Nature be exalted to the right hand of the Majesty on high , there to continue for ever to make intercession for us . II. I shall in the next place consider the Objections against the Incarnation of the Son of God , from the supposed impossibility and incongruity of the thing . I shall mention three , and endeavour in as few words as I can to give a clear and satisfactory Answer to them . First , It is objected , that the Incarnation of the Son of God as I have explained it , neccessarily supposing an Union of the Divinity with human Nature is , if not altogether impossible , yet a very unintelligible thing . Now that there is no impossibility in the thing seems to be very evident from the Instance whereby I have endeavoured to illustrate it , of the Union between the Soul and the Body of man , which we must acknowledge to be a thing possible , because we are sure that it is ; and yet no man can explain , either to himself or to any one else , the manner how it is , or can be conceived to be ; but for all that we are certain , as we can be of any thing , that it is so . And is it not every whit as possible for God , if he so please , to unite himself to human Nature , as it is for the Soul to be united to the Body ? And that we are not able to conceive the manner how this is or can be done , ought not in reason to be any prejudice against the truth and certainty of the thing : This indeed may make it seem strange to us , but by no means incredible : Because we do most firmly believe a great many things to be , the manner of whose Being we do not at all comprehend . And therefore I take it for an undoubted Principle which no Man can gainsay , That to assure us that a thing really is , it is not necessary for us to know the manner how it is , or can be : It is sufficient for us to know , that the thing is not impossible ; and of that we have the very best Demonstration that can be , if we be sure that it is . Secondly , supposing this thing to be possible , and capable in any measure to be understood , which yet I have shewn not to be necessary to our firm belief of it : it is further objected , that it seems to be a thing very incongruous , and much beneath the Dignity of the Son of God , to be united to human Nature , and to submit to so near an Allyance with that which is so very mean and despicable : Yea to be infinitely more below Him , than for the greatest Prince in this World to match with the poorest and most contemptible Beggar . But herein surely we measure God too much by our selves , and because we who are evil have seldom so much goodness as to stoop beneath our selves for the benefit and good of others , we are apt to think that God hath not so much goodness neither : And because our ill nature , and pride , and folly , as indeed all pride is folly , will not suffer us to do it , we presently conclude that it does not become God. But what Pliny said to the Emperour Trajan concerning earthly Kings and Potentates , is much more true of the Lord of Glory , the great King of Heaven and Earth ; Cui nihil ad augendum fastigium supereft , hoc uno modo crescere potest , si se ipse submittat , securus magnitudinis suae , He that is at the top , and can rise no higher , hath yet this one way left to become greater , by stooping beneath himself ; which he may very safely do , being secure of his own Greatness . The lower any Being , be he never so high , condescends to do good , the glory of his Goodness shines so much the brighter . Men are many times too proud and stiff to bend , too perverse and ill natur'd to stoop beneath their own little Greatness for the good of others : But God , whose ways are not as our ways , and whose thoughts are as much above our low and narrow thoughts as the Heavens are high above the earth , did not disdain nor think it below him to become Man for the good of Mankind ; and as much as the Divinity is capable of being so , to become miserable to make us happy . We may be afraid that if we humble our selves we shall be despis'd , that if we stoop others will get above us and trample upon us : But God , though he condescend never so low , is still secure of his own Greatness , and that none can take it from him . So that in truth , and according to right Reason , it was no real diminution or disparagement to the Son of God to become Man for the Salvation of Mankind : But on the contrary , it was a most glorious Humility , and the greatest Instance of the truest Goodness that ever was . And therefore the Apostle to the Hebrews , when he says that Christ glorifyed not himself to be made an High-Priest , but was appointed of God to this Office , as was Aaron● , does hereby seem to intimate that it was a glory to the Son of God to be made an High-Priest for the Sons of Men : For though it was a strange condescention , yet was it likewise a most wonderful Argument of his Goodness , which is the highest Glory of the Divine Nature . In short , if God for our sakes did submit himself to a condition which we may think did less become him , here is great cause of thankfulness , but none surely of cavil and exception : We have infinite reason to acknowledge and admire his goodness , but none at all to upbraid him with his kindness , and to quarrel with him for having descended so much beneath himself to testifie his love to us and his tender concernment for our happiness : Besides , that when we have said all we can about this matter , I hope we will allow God himself to be the best and most competent Judge what is fit for God to do ; and that he needs not to take counsel of any of his Creatures , what will best become him in this or any other Case : Behold in this thou art not just ; I will answer thee , that God is greater than man : Why dost thou dispute against him ? for he giveth not account of any of his matters . Thirdly , If our Reason could get over this Difficulty , and admit that God might become Man ; yet it seems very unsuitable to the Son of God and to his great Design of instructing and reforming Mankind , to appear in so low and suffering a condition . This , to the Heathen Philosophers , who as the Apostle tells us by Wisdom knew not God , did not only seem unreasonable but even ridiculous : So St. Paul tells us , We , says he , preach Christ crucified , to the Jews a stumbling block , and to the Greeks foolishness : To think that so poor and mean a Man was fit to give Laws to Mankind , and to awe the minds of men by the Authority of his Doctrine : That One who was put to Death himself should be believed by others when he promised to them Life and Immortality in another World , could not but appear very strange and unreasonable . For Answer to this ; besides other excellent Reasons and Ends which the Scripture expresly assigns of our B. Saviour's Humiliation , in his assuming our Nature with the frailties and miseries of it : As that he might be a Teacher , and an Example to us : That by his bitter Passion he might make Expiation for sin , and ●et us a pattern of the greatest meekness and patience under the greatest provocations and sufferings : That having suffered so grievously himself , he might know how to commiserate and pity us in all our temptations and sufferings : That by death he might destroy him that had the power of Death , that is , the Devil ; and might deliver those who through fear of Death were all their Life-time subject to bondage : I say , besides all this , it was of great use that the great Teacher and Reformer of Mankind should live in so mean and afflicted a condition , to confront the pride and vanity of the World by this consideration that the Son of God , and the very best man that ever was , was a Beggar , and had not where to lay his head : And likewise to convince Men of these two great Truths , That God may grievously afflict those whom he dearly loves ; and , That it is possible for men to be innocent and contented in the midst of poverty , and reproach , and sufferings . Had our B. Saviour appeared in the Person and Pomp of a great temporal Prince , the influence of his Authority and Example would probably have made more Hypocrites and servile Converts , but not have persuaded men one jot more to be inwardly holy and good . The great Arguments that must do that , must not be fetch'd from the Pomp and Prosperity of this World , but from the great and eternal Recompences of the other . And it is very well worth our observation that nothing puzzled Cesar Vaninus , who was perhaps the first , and the only Martyr for Atheism that ever was ; I say , nothing puzzled him more , than that he could not from the History of our Saviour's Life and Actions , written by the Evangelists with so native a simplicity , fasten upon him any probable imputation of a secular interest and design in any thing that he said or did . No doubt but Vaninus , before he made this acknowledgment , had searched very narrowly into this matter ; and could he have found any colour for such an imputation , he would have thought it sufficient to have blasted both Him and his Religion . You may be pleased to consider further , that it was the opinion of the Wisest Jews , that the best men , the Children of God who called God their Father , were many times exposed to the greatest sufferings and reproaches for the trial of their faith , and meekness , and patience , as we may see at large in the Wisdom of Solomon , where speaking of the malice and enmity of the wicked to one that was eminently righteous , he brings them in saying after this manner , Let us lie in wait for the righteous , because he is not for our turn ; he is clean contrary to our doings : He upbraideth us with our offending the Law , and objecteth to our infamy the transgressions of our youth : He professeth to have the knowledge of God , and he calleth himself the Child of the Lord : He is grievous unto us even to behold ; for his life is not like other mens , his ways are of another fashion : We are esteemed of him as counterfeits , he abstaineth from our ways as from filthiness : He pronounceth the end of the just to be blessed , and maketh his boast that God is his Father : Let us see if his words be true , and what shall happen in the end of him : For if the just man be the Son of God , he will help him , and deliver him from the hands of his Enemies : Let us examine him with despitefulness and torture , that we may know his meekness and prove his patience : Let us condemn him to a shameful Death , &c. This is so exact a Character of our B. Saviour , both in respect of the holiness and innocency of his Life , and of the reproaches and sufferings which he met with from the wicked and malicious Jews , who persecuted him all his life , and at last conspir'd his death , that whoever reads this Passage can hardly forbear to think it a Prophetical Description of the innocency and sufferings of the B. Jesus : For He certainly in the most eminent manner was the Son of God , being called by the Evangelist , the only begotten of the Father . Or if this was not a Prediction concerning our B. Saviour , yet thus much at least may be concluded from it , that in the judgment of the Wisest among the Jews , it was not unworthy of the Goodness and Wisdom of the Divine Providence to permit the best Man to be so ill treated by wicked men : And further , that in their judgment the innocency and vertues of an eminently righteous man are then set off to the best advantage , and do shine forth with the greatest lustre , when he is under the hardest circumstances of suffering and persecution from an evil World. Add to this likewise , that the best and wisest of the Heathen Philosophers do frequently inculcate such Doctrines as these : That Worldly Greatness and Power are not to be admir'd , but rather to be despis'd by a wise man : That men may be very good , and dear to the Gods , and yet liable to the greatest miseries and sufferings in this World. That whoever suffers unjustly , and bears it patiently , gives the greatest testimony to Goodness , and does most effectually recommend Piety and Vertue , as things of greater value than the ease and pleasure of this present Life : Nay further , that a good man cast into the hardest circumstances of poverty and misery , of reproach and suffering , is the fittest person of all other to be the Minister , and Apostle and Preacher of God to Mankind ; Which are the very words of Arian a Heathen Philosopher , in his Discourses of Epictetus . Now surely they who say such things have no reason to object to our B. Saviour his low and suffering condition , as misbecoming one that was to be the great Teacher and Reformer of the World. And as to that part of the Objection , that He who so freely promised Immortality to others could not , or however did not save himself from Death : This vanisheth into nothing when we consider , that he rescued himself from the power of the Grave : And it is so far from being ridiculous to rely upon his Promise of raising us up from the dead , that the Objection it self is really so . For can any thing be more reasonable than to rely upon Him for our hopes of Immortality , who by rising from the Grave himself , and by conquering the Powers of Death and Darkness , and triumphing openly over them by his visible Ascension into Heaven , hath given so plain and sensible a Demonstration to all Mankind that he is able to make good to the uttermost all the glorious Promises which he hath made to us of a blessed Resurrection to eternal Life and Happiness in another World ? To Him be Glory and Dominion for ever and ever . Amen . SERMON IV. Concerning the Incarnation of CHRIST . Preached in the Church of St. Lawrence Jewry , December 28. 1680. JOHN I. 14. The Word was made flesh , &c. THE third and last thing which I proposed upon this Argument of the Incarnation of the Son of God was , to give some account of this Dispensation , and to shew that the Wisdom of God thought fit thus to order things , in great condescension to the weakness and common prejudices of Mankind : And that when all things are duly weigh'd and consider'd it will appear much more for our comfort and advantuge , than any other way which the wisdom of men would have been most apt to devise and pitch upon . And it is the more necessary to give some account of this matter , because after all that hath hitherto been said in answer to the Objections against it , it may still seem very strange to a considering man that God , who could without all this circumstance and condescension have done the business for which his Son came into the World and appear'd in our Nature , that is , could have given the same Laws to Mankind , and have offer'd to us the forgiveness of our Sins and eternal Life upon our Repentance for Sins past , and a sincere endeavour of obedience for the future : I say , that notwithstanding this , he should yet make choice of this way for the Redemption and Recovery of fallen Man , by sending his Son in our Nature , to accomplish this Design . And in the handling of this Argument I shall , as I said before , all along take the express declarations , or at least the pregnant intimations of Scripture for my ground and guide : It being always safest to take the Reasons of the Divine counsels and actions from God himself : And in the First place , I make no manner of doubt to say , that it would be a great presumption and boldness in any man to affirm that the infinite Wisdom of God could not have brought about the Salvation of Men by any other way , than by this very way in which he hath done it . For why should we take upon us to set limits to infinite Wisdom , and pretend to know the utmost extent of it ? But since God hath been pleased to pitch upon this Way rather than any other , this surely ought to be reason enough to satisfie us of the peculiar wisdom and fitness of it , whether the particular Reasons of it appear to us or not . And yet it cannot be denied to be a very noble Argument , and well worthy our consideration , to enquire into the Reasons of this dispensation , and to assign them particularly , if we can . For I look upon Mysteries and Miracles in Religion to be much of the same nature , and that a great Reverence is due to both where they are certain , and necessary in the Nature and Reason of the thing : But neither of them are easily to be admitted without necessity , and very good evidence . Secondly , I consider in the next place that in the several Revelations which God hath made of himself to Mankind , he hath with great condescension accommodated himself , both as to manner and degree of them , to the condition , and capacity , and other circumstances of the Persons and People to whom they were made . Particularly we find that the Dispensation of God towards the Jewish Nation was full of condescension to the temper , and prejudices , and other circumstances of that People . For the Religion and Laws which God gave them were far from being the best and most perfect in themselves ; in which sense some understand that Passage in the Prophet Ezekiel , where it is said that God gave them Statutes which were not good , that is , very imperfect in comparison of what he could and would have given them , had they been capable of them ; and yet such as were very well suited and fitted to their present capacity and circumstances . Thirdly , I observe yet further ; That though the Christian Religion , as to the main and substance of it , be a most perfect Institution , being the Law of Nature reviv'd and perfected ; yet upon a due consideration of things it cannot be denied that the manner and circumstances of this Dispensation are full of condescension to the weakness of mankind and very much accommodated to the most common and deeply radicated Prejudices of Men concerning God and Religion ; and peculiarly fitted to remove and root them out of the minds of men , by substituting something in the place of them of as near a compliance with them as was consistent with the Honour of Almighty God , and the great Design of the Christian Religion . It is not easie to give a certain account of the true Original of some Notions and Prejudices concerning God and Religion which have generally obtained in the World , in that variety of Religions , and the different ways of Worship and Superstition which have been in several Nations of the Earth : But in History and Fact this is certain , that some Notions , and those very gross and erroneous , did almost universally prevail even among those who did extremely differ in the particular Forms and Modes of their Superstition . And though some of these were much more tolerable than others , yet God seems to have had great consideration of some very weak and gross apprehensions of Mankind concerning Religion . And , as in some of the Laws given by Moses God was pleased particularly to consider the hardness of the hearts of that People ; so he seems likewise to have very much suited the Dispensation of the Gospel and the Method of our Salvation , by the Incarnation and Sufferings of his Son , to the common Prejudices of Mankind ; especially of the Heathen World , whose minds were less prepared for this Dispensation than the Jews , if we consider the Light and advantages which the Jewish Nation had above the Gentile World : That so by this Means and Method he might wean them by degrees from their gross conceptions of things , and rectify more easily their wrong apprehensions by gratifying them in some measure , and in a gracious compliance with our weakness by bending and accommodating the way and Method of our Salvation to our weak Capacity and imperfect Conceptions of things . Fourthly , And that God hath done this in the Dispensation of the Gospel will I think very plainly appear in the following Instances ; in most of which I shall be very brief , and only insist somewhat more largely upon the last of them . 1st . The World was much given to admire Mysteries in Religion . The Jews had theirs ; several of which by God's own appointment were reserv'd and kept secret in a great measure from the People ; others were added by the Superstition of after Ages , and held in equal or rather greater Veneration than the former : And the Heathen likewise had theirs ; the Devil always affecting to imitate God so far as served his wicked and malicious design of seducing Mankind into Idolatry and the Worship of himself : And therefore the Scripture always speaks of the Heathen Idolatry as the Worship of Devils , and not of God : So that almost every Nation had their peculiar and celebrated Mysteries ; most of which were either very odd and phantastical , or very lewd and impure , or very inhuman and cruel , and every way unworthy of the Deity . But the great Mystery of the Christian Religion , the Incarnation of the Son of God ; or , as the Apostle calls it , God manifested in the flesh ; was such a Mystery , as for the greatness and wonderfulness , for the infinite mercy and condescension of it , did obscure and swallow up all other Mysteries . For which reason the Apostle , in allusion to the Heathen Mysteries and in contempt of them , speaking of the great Mystery of the Christian Religion says , without controversy great is the Mystery of Godliness , God was manifested in the flesh , &c. Since the World had such an admiration for Mysteries , he instanceth in that which was a Mystery indeed ; a Mystery beyond all dispute , and beyond all comparison . 2dly . There was likewise a great inclination in Mankind to the Worship of a visible and sensible Deity : And this was a main Root and Source of the various Idolatries in the Heathen World. Now to take Men off from this , God was pleased to appear in our Nature ; that they who were so fond of a visible Deity might have one to whom they might pay Divine Worship without danger of Idolatry , and without injury to the Divine Nature : even a true and natural Image of God the Father , the Fountain of the Deity ; or , as the Apostle to the Hebrews describes the Son of God , the resplendency or brightness of his Fathers Glory , and the express Character or Image of his Person . 3dly . Another Notion which had generally obtained among Mankind , was concerning the Expiation of the Sins of men and appeasing the offended Deity by Sacrifice , upon which they supposed the punishment due to the Sinner was transferred , to exempt him from it : Especially by the Sacrifices of Men , which had almost universally prevailed in the Gentile World. And this Notion of the Expiation of Sin , by Sacrifices of one kind or other , seems to have obtained very early in the World , and among all other ways of Divine Worship to have found the most universal reception in all Times and Places . And indeed a great part of the Jewish Religion and Worship was a plain Condescension to the general apprehensions of men concerning this way of appeasing the Deity by Sacrifice : And the greatest part of the Pagan Religion and Worship was likewise founded upon the same Notion and Opinion , which because it was so universal seems to have had its Original from the first Parents of Mankind ; either immediately after the Creation , or after the Flood ; and from thence , I mean as to the substance of this Notion to have been derived and propagated to all their Posterity . And with this general Notion of Mankind , whatever the ground and foundation of it might be , God was pleased so far to comply as once for all to have a general Atonement made for the Sins of all Mankind by the Sacrifice of his only Son , whom his wise Providence did permit by wicked hands to be crucified and slain . But I shall not at present insist any further upon this ; which requires a particular Discourse by it self , and may by God's assistance in due time have it . 4thly . Another very common Notion and very rife in the the Heathen World , and a great Source of their Idolatry , was their Apotheoses or Canonizing of famous and eminent Persons , who in their Life time had done great things and some way or other been great Benefactors to Mankind , by advancing them after their Death to the Dignity of an inferiour kind of Gods fit to be worship'd by men here on Earth , and to have their Prayers and Supplications address'd to them as proper and powerful Mediators and Intercessors for them with the Superiour Gods : To these they gave the Titles of Hero's and Semidei , that is , half Gods ; though the Notion of a Being that is just half-infinite seems to me very hard to be conceiv'd and defin'd . Now to take men off from this kind of Idolatry , and to put an end to it , behold One in our Nature exalted to the right hand of the Majesty on high ; to be worshipped by Men and Angels : One that was the truly Great Benefactor of mankind : One that was dead , and is alive again , and lives for evermore , to make intercession for us . 5thly . To give but one Instance more , which I have already intimated : The World was mightily bent upon addressing their requests and supplications , not to the Deity immediately , because their Superstition thought that too great a presumption , but by some Mediators between the Gods and them , who might with advantage in this humble manner present their Requests so as to find acceptance . To this end they made use of the Daemons or Angels , and of their Hero's , or Deifyed Men whom I mentioned before , by whom they put up their Prayers to the Supreme Gods , hoping by their Intercession , and Patronage of their Cause , to obtain a gracious answer of them . In a gracious compliance with this common apprehension , and thereby more easily and effectually to extirpate this sort of Idolatry , which had been so long , and so generally practised in the World , God was pleased to constitute and appoint One in our Nature to be a perpetual Advocate and Intercessor in Heaven for us , to offer up our Prayers to God his Father , and to obtain mercy for us and grace to help in time of need . And for ever to take us off from all other Mediators , we are expressly told in Scripture that as there is but one God to whom we are to pray , so there is but one Mediator between God and men , the Man Christ Jesus , by whom we are to offer up our Prayers to God : And that we need not look out for any other , since the Apostle to the Hebrews tells us , that he is able to save to the uttermost all those that come to God by him , seeing he lives for ever to make intercession for us . And for this reason the Church of Rome is altogether inexcusable in this Point , for introducing more Mediators and Intercessors , more Patrons and Advocates in Heaven for us : And this not only without any necessity , for who can add any vertue and efficacy to the powerful and prevalent intercession of the Son of God ? but likewise in direct contradiction to the express Constitution and appointment of God himself , who says there is but one Mediator between God and men , and they say there ought to be many more , not only the B. Virgin , but all the Saints and Angels in Heaven . Besides that by this very thing they revive one notorious Piece of the old Pagan Idolatry , which God so plainly design'd to extinguish by appointing One only Mediator between God and Men. By this Condescension likewise God hath given us the comfortable assurance of a most powerful and a perpetual Intercessor at the right hand of God in our behalf . For if we consider Christ as Man and of the same Nature with us , bone of our bone , and flesh of our flesh , so very nearly allied and related to us , we may easily believe that he hath a most tender care and concernment for us : That he sincerely wisheth our happiness , and will by all means seek to procure it , if we our selves by our own willful obstinacy do not hinder it , and resist the kindness and the counsel of God against our selves : For if we be resolv'd to continue impenitent , there is no help for us ; we must die in our Sins , and Salvation it self cannot save us . But to proceed ; it cannot surely but be matter of greatest consolation to us , that the Man Christ Jesus who is now so highly exalted at the right hand of God , and who hath all power in Heaven and Earth committed to him , is our Patron and Advocate in Heaven to plead our Cause with God : Since we cannot but think , that He who was pleased to become Brother to us all does bear a true affection and good will to us : And that He who assumed our Nature will heartily espouse our Cause , and plead it powerfully for us ; and will with all possible advantage recommend our Petitions and Requests to God. But then if we consider further , that He did not only take our Nature , but likewise took our infirmities and bore them many years , in which he had long and continual experience of the saddest sufferings to which human Nature is subject in this World , and was tempted in all things like as we are : This gives us still greater assurance that he who suffer'd and was tempted himself cannot but be touched with a lively sense of our infirmities , and must have learn'd by his own Sufferings to compassionate ours , and to be ready to succour us when we are tempted , and to afford us grace and help suitable to all our wants and infirmities : For nothing gives us so just a sense of the Sufferings of others as the remembrance of our own , and the bitter experience of the like Sufferings and Temptations in our selves . And this the Apostle to the Hebrews doth very particularly insist upon as matter of greatest comfort and encouragement to us , that the Son of God did not only assume our Nature , but was made in all things like unto us , and during his abode here upon Earth did suffer and was tempted like as we are : For verily , says the Apostle , he took not on him the nature of Angels , but of the seed of Abraham : Wherefore in all things it behoved him to be made like unto his Brethren , that he might be a merciful and faithful High-Priest in things pertaining to God : For in that he himself suffered being tempted , he is able to succour them that are tempted . And again exhorting the Jews who were newly converted to Christianity to continue stedfact in their Profession , notwithstanding all the sufferings to which upon that account they were exposed ; he comforts them with this consideration , that we have at the right hand of God so powerful an Advocate and Intercessor for us as the Son of God , who is sensible of our Case , having suffered the same things Himself , and therefore we cannot doubt of his compassion to us and readiness to support us in the like Sufferings : Seeing then , says he , that we have a great High Priest that is passed into the Heavens , Jesus the Son of God , let us hold fast our Profession : For we have not an High-Priest that cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without Sin : From whence he concludes , that having such an Intercessor we may with great confidence and assurance address our Supplications to God for his mercy and help in all our wants and weakness , to supply the one , and to assist the other : Let us therefore , says he , come boldly to the throne of Grace , that we may obtain mercy and find grace to help in time of need , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace for seasonable relief . So that our B. Saviour and Redeemer , now that he is advanced to Heaven and exalted to the right hand of God , is not unmindful of us in this height of his Glory and Greatness ; but with the tenderest affection and compassion to Mankind doth still prosecute the Design of our Salvation ; and in vertue of his meritorious Obedience and Sufferings , which he presents to God continually , he offers up our Prayers to Him , and pleads our Cause with Him , and represents to Him all our wants and necessities , and procures for us a favourable answer of our Prayers , and supplies of grace and strength proportionable to our temptations and infirmities . And thus , by vertue of this prevalent intercession of his with God for us , our Sins are forgiven , and our Wants supplied , and our Requests granted , and the gracious assistance and supports of God's H. Spirit are seasonably afforded to us , and we are kept by the mighty power of God through Faith unto Salvation : In a word , all those Blessings and Benefits are procured for us by his Intercession in Heaven , which he purchased for us by his Blood upon Earth . So that in this Method of our Salvation , besides many other gracious Condescensions which God hath made to the weakness and prejudices of Mankind , our B. Saviour hath perfectly supplied the two great Wants concerning which Mankind was at so great a loss before , namely the Want of an effectual Expiatory Sacrifice for Sin upon Earth , and of a prevalent Mediator and Intercessor with God in Heaven . And he hath , in great Goodness and Condescension to our inveterate Prejudices concerning these things , taken effectual care fully to supply both these Wants ; having appeared in the end of the World to take away Sin by the Sacrifice of himself ; and in vertue of that Sacrifice appearing now in Heaven in the presence of God for us , he is become our perpetual Advocate and a most prevalent Intercessor with God in our behalf . For instead of the various and endless Sacrifices of the Jews and Heathen , the Son of God hath by one Sacrifice for Sins perfected for ever them that are sanctified : And instead of the Mediation of Daemons and Hero's , to offer up our Prayers to God , which were the Intercessors made use of among the Heathen , we have one Mediator between God and men , appointed by God himself , even the Son of God , who is entred into Heaven it self , there to appear in the presence of God for us : And to assure us that he commiserates our Case and hath a true and tender sense of our infirmities and sufferings , the very manner of his Intercession for us , as the Scripture represents it to us , is a plain Demonstration of the thing : For he intercedes for us in Heaven by representing to God his Father his sufferings upon Earth ; and pleading them in our behalf : So that the very Argument which he useth to God for us cannot but stir up compassion in Him towards us , and whilst he represents his Own sufferings in our behalf , we cannot think that he is unmindful and insensible of Ours . You see then that in this Dispensation of God for our Salvation , by sending his Son in our Nature , things are not only suited in great condescension to our apprehensions , but are likewise in great compassion to us every way fitted for our comfort and encouragement . God hath made him our great Patron and Advocate who was our Sacrifice and Propitiation . And surely we have all the reason in the World to believe that he who in the days of his flesh humbled himself and became obedient to the death for our sakes , will be ready to do us all good offices now that he is advanced to the right hand of God ; that he who dyed for us upon Earth , now that he lives again will make intercession for us in Heaven and perfect that Salvation which he purchased for us upon the Cross . And therefore we find in Scripture that as the purchasing of our Salvation is ascribed to the Death and Sufferings of Christ , so the perfecting of it is attributed to his Intercession for us at the right hand of his Father : Wherefore , says the Apostle to the Hebrews , he is able to save to the uttermost all those that come to God by him , seeing he liveth for ever to make intercession for us : He dyed once to purchase these benefits , but he lives for ever to procure them for us , and to apply them to us : And now that he is in Heaven , he is as intent upon our Concernments and lays our Happiness as much to heart as when he dwelt here among us on Earth , and poured out his Blood a Sacrifice for Sin upon the Cross : And that when he lived here below he suffer'd and was tempted as we are , this very consideration gives us the greatest assurance possible that he is still touched with the feeling of our infirmities and hath a lively sense of our Sufferings ; and consequently , that he doth compassionate our Case and will use all his power and interest for our advantage , for our seasonable support and succour in all our trials and sufferings . But besides the wonderful Gondescension of this Dispensation , there is likewise in the Fifth and last place , a great Congruity and fitness in the thing it self ; and this Method of our Salvation which the Wisdom of God hath pitched upon is in many other respects very much for our real benefit and comfort . For by this means we have a perfect and familiar Example of holiness and obedience in our own Nature , by which we plainly see that God requires nothing of us , but what he himself when he submitted to become Man did think fit to do : For being made of a Woman , he was of necessity made under the Law , and by assuming human Nature he became naturally subject to the Laws and conditions of his Being . And here likewise is a provision made for the Expiation and Forgiveness of our Sins , in a way not only very honourable to the Justice of God and the Authority of his Laws , but likewise very effectual to discountenance Sin and to deter men from it ; since God did not think fit to forgive the Sins of men without great Sufferings and that in our Nature : For though God was willing to save the Sinner , yet rather than encouragement should be given to Sin by letting it go unpunish'd , he was contented to give up the dearly beloved of his Soul to be a Sarcifice and Propitiation for the Sins of the whole World. By the same means also we have a most powerful Antidote against the fear of Suffering , and particularly against the fear of Death one of the greatest slaveries of human Nature : So also the Apostle to the Hebrews tells us , that for this cause Christ himself also took part of flesh and blood , that by Death he might destroy him that had the power of Death , that is the Devil ; and might deliver those who through fear of Death were all their life-time subject to bondage . Again , we have hereby full assurance of a blessed Immortality in another Life , because in our Nature Death and all the Powers of Darkness were baffled and overcome . The Death of Christ , which could not have been without his Incarnation ; and so likewise his Resurrection from the dead and his Ascension into Heaven , are sensible Demonstrations to all Mankind of a blessed Immortality after Death ; which is the most powerful motive in the world to Obedience and a holy Life . And lastly , we may upon this account promise to our selves a fair and equal Trial at the Judgment of the great Day , because we shall then be judged by a Man like our selves . Our Saviour and Judge himself hath told us , that for this reason God hath committed all Judgment to the Son , because he is the Son of man. And this in human Judgments is accounted a great Privilege , to be judged by those who are of the same Rank and condition with our selves , and who are likely to understand best and most carefully to examine and consider all our circumstances , and to render our Case as if it were their own . So equitably doth God deal with us , that we shall be acquitted or condemned by such a Judge as according to human measures we our selves should have chosen ; by One in our own Nature who was made in all things like unto us , that only excepted which would have rendered him incapable of being our Judge , because it would have made him a Criminal like our selves . And therefore the Apostle offers this as a firm ground of assurance to us that God will judge the World in Righteousness , because this Judgment shall be administred by a Man like our selves ; He hath , saith he , appointed a Day wherein be will Judge the World in Righteousness , by that Man whom be bath ordained , &c. I shall now only make a practical Inference or two from what hath been delivered upon this Argument and so conclude this whole Discourse . First , The serious consideration of what hath been said concerning the Incarnation of our B. Saviour should effectually prevail with us to comply with the great End and Design of the Son of God's becoming Man and dwelling amongst us , and of his doing and suffering all those things which are recorded of him in the History of his Life and Death written by the H. Evangelists : I say , the consideration hereof should persuade us all to comply with the great Design of all this , which is the Reformation of Mankind and the Recovery of us out of that sinful and miserable estate into which we were fallen : Because the Salvation which the Son of God hath purchased for us , and which he offers to us by the Gospel , is not to be accomplished and brought about any other way than by our forsaking our Sins and reforming our Lives . The Grace of God , which hath appeared to all men and brings Salvation , will not make us partakers of it in any other way , nor by any other means , than by teaching us to deny ungodliness and worldly lusts , and to live soberly and righteously , and godly in this present World. God sent his Son Jesus to bless us , by turning us away every one from his iniquities ; and unless this change be effectually wrought in us , we are utterly incapable of all the Blessings of the Gospel of Christ . All that He hath done for us without us will avail us nothing , unless we be inwardly transformed and renewed in the spirit of our minds ; unless we become new Creatures , unless we make it the continual and sincere endeavour of our lives to keep the commandments of God. For the Scripture is most express and positive in this matter ; That without Holiness no man shall see the Lord : That every man that hath this hope in Him , that is , in Christ to be saved by Him , must purifie himself even as be is pure . We do not rightly and truly believe that Jesus Christ came into the World to save Sinners , if we be not also thoroughly convinced that it is as necessary for us to leave our Sins , as to believe this most faithful and credible Saying . The Obedience and Sufferings of our B. Saviour are indeed accounted to us for Righteousness , and will most certainly redound to our unspeakable benefit and advantage upon our performance of the Condition which the Gospel doth require on our Part , namely , that every man that names the Name of Christ depart from iniquity : And the Grace of God's H. Spirit is ready to enable us to perform this Condition , if we earnestly ask it , and do sincerely co-operate with it : Provided we do what we can on our part , God will not be wanting to us on His. But if we receive the Grace of God in vain , and take no care to perform the Condition , and do neglect to implore the Grace and assistance of God's H. Spirit to that purpose , we have none to blame but our selves ; because it is then wholly our own fault if we fall short of that Happiness which Christ hath purchased , and promised to us upon such easie and reasonable Conditians as the Gospel proposeth . But I no where find that God hath promised to force Happiness upon the negligent , and a reward upon the wicked and slothful Servant : A gift may be given for nothing , but surely a Reward does in the very nature of it always suppose some Service . None but a righteous man is capable of a righteous mans Reward : And St. John hath sufficiently cautioned us not to think our selves Righteous unless we be doers of righteousness : Little children , says he , let no man deceive you , he that doth righteousness is righteous , even as He is righteous . This is so very plain a Text , that if men were not either very easie to be deceived by others , or very willing to deceive themselves , they could not possibly mistake the meaning of it : And therefore I will repeat it once more , Little children , let no man deceive you ; he that doth righteousness is righteous even as He is righteous . Secondly , The other Inference which I would make from the precedent Discourse is this , That with all possible thankfulness we should acknowledge and adore the wonderful Goodness and Condescension of Almighty God in sending his only begotten Son into the World in our Nature , to be made flesh , and to dwell amongst us in order to our Recovery and Salvation : A Method and Dispensation not only full of mercy and goodness , but of great Condescension to our meanness , and of mighty vertue and efficacy for our Redemption and Deliverance from the Guilt and Dominion of Sin ; and upon all accounts every way so much for our benefit and advantage . So that well may we say with St. Paul , This is a faithful Saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a credible Word , and worthy of all acceptation , that is , fit to be embraced and entertained with all possible Joy and thankfulness , That Jesus Christ came into the World to save Sinners . What an everlasting Fountain of the most invaluable Blessings and Benefits to Mankind is the Incarnation of the Son of God ? His vouchsafing to assume our Nature , and to reside and converse so long with us ? And what are we , that the eternal and only begotten Son of God should condescend to do all this for us ? That the High and Glorious Majesty of Heaven should stoop down to the Earth , and be contented to be clothed with Misery and Mortality ? That He should submit to so poor and low a Condition , to such dreadful and disgraceful Sufferings for our sakes ? For what are We ? vile and despicable Creatures , guilty and unworthy , Offenders and Apostates , Enemies and Rebels . Blessed God! how great is thy Goodness ? how infinite are thy tender Mercies and Compassions to Mankind ? That thou should'st regard us whilst we neglected thee , and remember us in our low condition when we had forgotten thee days without number , and shouldst take such pity on us when we shewed none to our selves ; and whilst we were thy declared and implacable Enemies should'st express more kindness and good will to us , than the best of Men ever did to their best Friends . When we reflect seriously upon those great things which God hath done in our behalf , and consider that mighty Salvation which God hath wrought for us ; what thanks can we possibly render , what acknowledgments shall we ever be able to make , I do not say equal but in any wise meet and becoming , to this great Benefactor of Mankind ? Who , when we had so highly offended and provok'd Him , and so foolishly and so fatally undone our selves ; when we were become so guilty and so miserable , and so much fitter to have eternally been the objects of his wrath and indignation than of his pity and compassion , was pleas'd to send his own , his only Son into the World to seek and save us ; and by Him to repair all our ruines , to forgive all our iniquities , to heal all our spiritual diseases , and to crown us with loving kindness and tender mercies . And what Sacrifices of Praise and Thanksgiving should we also offer up to this gracious and most merciful Redeemer of ours , the everlasting Son of the Father , who debased himself so infinitely for our sakes , and when he took upon Him to deliver Man did not abhor the Virgins womb : Who was contented to be born so obscurely and to live all his life in a poor and persecuted condition ; and was pleased both to undergo and to overcome the sharpness of Death , that he might open the Kingdom of Heaven to all Believers ? Every time we have occasion to meditate upon this , especially when we are communicating at his H. Table and receiving the blessed Symbols and Pledges of his precions Death and Passion : How should our Hearts burn within us and leap for Joy ? How should the remembrance of it revive and raise our Spirits , and put us into an Extasie of Love and Gratitude to this great Friend and Lover of Souls : And with the B. Mother of our Lord , how should our Souls , upon that blessed occasion , magnify the Lord , and our Spirits rejoyce in God our Saviour ? The Holy men of old were transported with Joy at the obscure and confused apprehension and remote foresight of so great a Blessing , at so great a distance : It is said of Abraham the Father of the faithful , that he saw His Day afar off and was glad : How should we then be affected with Joy and Thankfulness , to whom the Son of God and B. Saviour of Men is actually come ? He is come many ages ago , and hath enlightened a great part of the World with his Glory . Yea , He is come to us , who were in a manner separated from the rest of the World : To Us is this great Light come , who had so long sate in Darkness and the shadow of Death : And this mighty Salvation which He hath wrought for us is near to every one of us that is willing to lay hold of it , and to accept it upon those gracious terms and conditions upon which it is offer'd to us in his H. Gospel . And by His Coming he hath delivered Mankind from that gross Ignorance and thick Darkness which covered the Nations : And we know that the Son of God is come , and hath given us an understanding to know him that is true : And we are in Him that is true , even in his Son Jesus Christ : This is the true God , and eternal Life . And then it immediately follows , Little Children , keep your selves from Idols . What can be the meaning of this Caution ? and what is the Connection of it with the foregoing Discourse ? It is plainly this : That the Son of God by His Coming had rescued Mankind from the sottish Worship of Idols ; and therefore he Cautions Christians to take great heed of relapsing into Idolatry by worshipping a Creature , or the Image and likeness of any Creature instead of God. And because he foresaw that it might be objected to Christians , as in fact it was afterwards by the Heathen , that the Worship of Christ , who was a man , was as much Idolatry as that which the Christians charged the Heathen withal : Therefore St. John effectually to prevent the force of this plausible Objection , though he perpetually , throughout his Gospel declares Christ to be really a Man , yet he expresly also affirms Him to be God , and the true God ; and consequently , Christians might safely pay Divine Worship to Him without fear or danger of Idolatry : We are in Him that is true , even in his Son Jesus Christ : This is the true God , and eternal Life : Little Children , keep your selves from Idols . But this I am sensible is a Digression , yet such a one as may not be alltogether useless . To proceed then in the recital of those great Blessings which the Coming of the Son of God hath brought to Mankind . He hath rescued us from the bondage of Sin , and from the slavery of Satan : He hath openly proclaimed Pardon and Reconciliation to the World : He hath clearly revealed eternal Life to us , which was but obscurely made known before , both to Jews and Gentiles ; but is now made manifest by the appearance of our Lord and Saviour Jesus Christ , who hath abolished Death , and brought Life and immortality to light by the Gospel : He hath purchased this great Blessing for us ; and is ready to confer it upon us , if we will be contented to leave our Sins and to be saved by Him : A Condition without which as Salvation is not to be had , so if it were , it would not be desirable , it could not make us happy ; because our Sins would still separate between God and us , and the guilt and horrour of our own minds would make us eternally miserable . And now surely we cannot but thus judge , that all the Praises and acknowledgments , all the Service and Obedience which we can possibly render to Him , are infinitely beneath those infinite Obligations which the Son of God hath laid upon the Sons of men by his Coming into the World to save Sinners . What then remains , but that at all times , and more especially at this Season we gratefully acknowledge and joyfully commemorate this great and amazing Goodness of God to us , in the Incarnation of his Son for the Redemption and Salvation of the sinful and miserable Race of Mankind ? A Method and Dispensation of the Divine Grace and Wisdom , not only full of mercy and condescension , but of great power and vertue to purifie our hearts and to reform our Lives ; to beget in us a fervent love of God our Saviour , and a perfect hatred and detestation of our Sins , and a stedfast purpose and resolution to lead a new Life , following the Commandments of God and walking in his ways all the days of our life . In a word , a Method that is every way calculated for our unspeakable Benefit and Comfort . Since then the Son of God hath so graciously condescended to be made in all things like unto us , Sin only excepted ; let us aspire to be as like to Him as is possible in the exemplary Holiness and Vertues of his Life . We cannot be like Him in his Miracles , but we may in his Mercy and Compassion : We cannot imitate his Divine Power , but we may resemble Him in his Innocency and Humility , in his Meekness and Patience . And as He assumed Human Nature , so let us re-assume Humanity which we have in great measure depraved and put off ; and let us put on bowels of mercy towards those that are in misery , and be ready to relieve the poor for His sake , who being rich , for our sakes became poor , that we through his poverty might be made rich . To conclude , Let us imitate Him in that which was his great Work and business here upon Earth , and which of all other did best become the Son of God ; I mean in His going about doing good : That by giving Glory to God in the Highest , and by endeavouring as much as in us lies to procure and promote Peace on Earth , and Good Will amongst Men , we may at last be made meet to be made partakers of the Inheritance of the Saints in Light : Through the Mercies and Merits of our B. Saviour and Redeemer . Amen . Almighty God , who hast given us thy only begotten Son to take our Nature upon Him , and as at this Time to be born of a pure Virgin : Grant that we being regenerate and made thy Children by Adoption and Grace , may daily be renewed by thy Holy Spirit ; through the same our Lord Jesus Christ , who liveth and reigneth with Thee and the same Spirit , ever one God , world without end . Amen . SERMON V. Concerning the Sacrifice and Satisfaction of Christ , &c. HEB. IX . 26. But now once hath he appeared in the end of the world , to take away sin by the sacrifice of himself . AMONG many other great ends and reasons for which God was pleased to send his Son into the World to dwell amongst us , this was one of the chief , that by a long course of the greatest innocency and the greatest sufferings in our Nature he might be capable to make a perfect Expiation of Sin : But now once in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conclusion of the Ages , that is in the last Age of the World , which is the Gospel Age , hath he appeared to take away sin by the sacrifice of himself . The general design of God in sending his Son into the World was to save mankind from eternal death and misery , and to purchase for us eternal life and happiness . So the Author of our Salvation himself tells us , That God so loved the World , that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting life . Now in order to the procuring of this Salvation for us , the impediments and hindrances of it were to be removed : these were the guilt , and the dominion of Sin : By the guilt of Sin we were become obnoxious to the wrath of God and to eternal condemnation , and by the defilement and dominion of it we were incapable of the happiness of Heaven and the reward of eternal Life . To remove these two great hindrances two things were necessary : the Forgiveness of sins past in order to our deliverance from the wrath of God and the eternal torments of the next Life ; and the Reformation of our hearts and lives to make us capable of eternal Life and happiness in another World. And both these , if God had so pleased , might for any thing we certainly know to the contrary , have been effected by the abundant mercy and powerful grace of God , without this wonderful method and dispensation of sending his Son in our Nature to take away sin by the sacrifice of himself : But it seems the wisdom of God thought fit to pitch upon this way and method of our Salvation , and no doubt for very good Reasons ; amongst which these three seem to be very obvious and very considerable . First , To vindicate the honour of his Laws , which if Sin had gone altogether unpunish'd would have been in great danger of falling into contempt . For if God had proclaimed a general Pardon of Sin to all mankind , without any testimony of his wrath and displeasure against it , who would have had any great veneration for his Laws , or have believed in good earnest that the violation of them had been either so extremely offensive to Him , or so very dangerous to the Sinner ? Therefore to maintain the honour of his Laws , rather than Sin should pass unpunisn'd God would lay the punishment of it upon his only begotten Son , the dearest Person to him in the World : Which is a greater testimony of his high displeasure against Sin , and of his tender regard and concernment for the honour of his Laws , than if the Sinner had suffered the punishment due to it in his own person . Secondly , Another Reason of this Dispensation , and that likewise very considerable , was , that God might forgive Sin in such a way as yet effectually to discountenance and discourage it , and to create in us the greatest horror and hatred of it : Which could not have been by an absolute Pardon , without any punishment inflicted , or satisfaction made to the honour of his Justice . For had Sin been so easily forgiven , who would have been sensible of the great evil of it , or afraid to offend for the future ? But when God makes his own Son a Sacrifice , and lays upon him the punishment due for the iniquities of us all , this is a demonstration that God hates Sin as much , if it be possible , as he loved his own Son. For this plainly shews what Sin deserves , and what the Sinner may justly expect , if after this severity of God against it he will venture to commit it . And if this Sacrifice for Sin , and the Pardon purchased by it , be not effectual to reclaim us from Sin , and to beget in us an eternal dread and detestation of it : If we sin wilfully after so clear a revelation of the wrath of God from heaven against all ungodliness and unrighteousness of men , there remains no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation to consume the adversaries . For what could God do more to testify his displeasure against sin , and to discountenance the practice of it , than to make his only Son an offering for Sin , and to give him up to be wounded for our transgressions , and bruised for our iniquities ? In what clearer Glass can we at once behold the great evil and demerit of Sin , and the infinite goodness and mercy of God to Sinners , than in the sorrows and sufferings of the Son of God for our Sins and for our sakes ? Thirdly , Another Reason of this Dispensation seems to have been a gracious condescension and compliance of Almighty God with a certain apprehension and persuasion , which had very early and universally obtained among Mankind , concerning the expiation of Sin and appeasing the offended Deity by Sacrifices : by the Sacrifices of living Creatures , of Birds and Beasts ; and afterwards by Human Sacrifices and the blood of their sons and daughters : by offering to God , as the expression is in the Prophet , their first-born for their transgression , and the fruit of their body for the sin of their souls . And this Notion of the expiation of Sin by Sacrifice , whether it had its first Rise from Divine Revelation , and was afterwards propagated from Age to Age by Tradition : I say , from whence soever this Notion came , it hath of all other Notions concerning Religion , excepting those of the Being of God , and his Providence , and of the Recompences of another Life , found the most universal reception , and the thing hath been the most generally practised in all Ages and Nations , not only in the old , but in the new discovered parts of the World. And indeed a very great part of the Jewish Religion , which was instituted by God himself , seems to have been a plain condescension to the general Apprehension of Mankind , concerning this way of appeasing the offended Deity by Sacrifices : As it was also a Figure of that great and effic●cious Sacrifice which should in due time be offer'd to God to make atonement once for all for the Sins of all Mankind . And the Apostle to the Hebrews doth very particularly insist upon this condescension of God to them , in the Dispensation of the Gospel : and whereas they apprehended so great a necessity of an High-Priest and of Sacrifices to make expiation for the sins of the People , that it was an established Principle among them , that without shedding of blood there was no remission of Sins ; God was pleased to comply so far with these Notions and Apprehensions of theirs , as to make his own Son both a Priest and a Sacrifice , to do that once for all which their own High-Priest pretended to do year by year . And 〈…〉 hence the same Apostle takes 〈…〉 to recommend to them 〈…〉 Covenant and Dispensation 〈…〉 Gospel , as having a greater 〈…〉 perfect High-Priest and a 〈◊〉 excellent Sacrifice , than were the High-Priests and the Sacrifices under the Law ; the Son of God having by one Sacrifice of himself obtained eternal Redemption for us , and perfected for ever them that are sanctified . And this Apprehension prevailed no less in the Heathen World , and proceeded to the Sacrifices of Men , even of their first-born . And with this Apprehension , not to countenance but to abolish it , God was pleased to comply so far as to make a general Atonement for the Sins of Mankind by the Death of his Son , appearing in our Nature to become a voluntary Sacrifice for us : God permitting him to be unjustly put to death and his blood to be shed by the malice of men , in appearance as a Malefactor , but in truth as a Martyr ; and accepting of his Death as a meritorious Sacrifice and propitiation for the Sins of the whole World : That by this wise counsel and permission of his Providence he might for ever put an end to that barbarous and inhuman way of serving God which had been so long in use and practice among them : The Son of God by the voluntary Sacrifice of himself having effected all that at once , and for ever , which Mankind from the beginning of the World had in vain been endeavouring to accomplish by innumerable and continual Sacrifices ; namely , the pardon of their Sins , and perfect peace and reconciliation with God. For these Ends and Reasons , and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom , the Wisdom of God hath pitched upon this way and method of delivering Mankind from the guilt and dominion of Sin by the Sacrifice of his Son. And to this end it was requisite that he should appear in our Nature and dwell amongst us for some considerable time , that by a long course of the greatest Innocency and of the greatest Sufferings in our Nature he might be capable of making a perfect expiation of Sin. So that two things were requisite to qualify him for this purpose ; perfect Innocency and Obedience , and great Sufferings in our Nature , even to the suffering of Death . Both these the Scripture declares to be neccessary qualifications of a Person capable to make expiation of Sin ; and both these were found in the Person of our B. Saviour . First , Unspotted Innocency and perfect Obedience . This the Scripture testifies concerning Him , and the whole course of his Life and actions . He was in all points tempted like as we are , yet without Sin , saith the Apostle to the Hebrews . He always did the things which pleased God , as He testifies concerning himself , and we are sure that his witness is true . He did no sin , neither was guile found in his mouth , as St. Peter tells us of Him. And this was necessary to qualify him for the perfect expiation of Sin , whether we consider Him as a Priest , or as a Sacrifice . As a Priest , he could not have been fit to make expiation for the Sins of others , had he not been without sin himself . And this the Apostle tells us is one great Advantage of our High-Priest under the Gospel , above the High-Priest under the Law , who being a Sinner himself , as well as those for whom he offer'd , had need to offer for himself before he could make so much as a Legal expiation for the Sins of others : But a perfect and effectual expiation of Sin , so as to purge the conscience from the guilt of it , cannot be made but by an High-Priest who is holy and innocent himself ; For such an High-Priest , saith the Apostle , became us , that is , now under the Dispensation of the Gospel , when a perfect expiation of Sins is to be made , such an High-Priest is necessary , as is holy , harmless , undefiled , separate from Sinners , who needs not as those High-Priests , that is as the High-Priests under the Law , to offer up sacrifice first for his own Sins , and then for the People : The plain force of which Argument is this , that he who will be qualified to make atonement for the Sins of others must be without sin himself . And then if we consider Christ as a Sacrifice for Sin ; perfect holiness is necessary to make a Sacrifice acceptable and available for the expiation of Sin. The necessity of this was typified by the quality of the expiatory Sacrifices under the Law : the Beasts that were to be offered were to be without spot and blemish : To which the Apostle alludes , speaking of the quality and efficacy of the Sacrifice of Christ : How much more , says he , shall the blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your consciences from dead works to serve the living God ? And to the same purpose St. Peter , Forasmuch as ye know ye were not redeemed with corruptible things , as silver and gold , but with the precious blood of Christ , as of a Lamb without blemish and without spot , &c. hereby intimating , that nothing less than the perfect innocency and holiness of him who was to be a Sacrifice for us could have expiated the guilt of our sins and purchased eternal Redemption for us . Secondly , great Sufferings likewise in our Nature , even to the suffering of Death , were requisite to the perfect expiation of Sin : I say , even to the suffering of Death . For the Sacrifices which were to make expiation , were to be slain . And it was a constant Maxim and Principle among the Jews , and the Apostle more than once in this Epistle seems to allow and confirm it , that without shedding of blood there was no remission of Sins . Not that God could not have pardoned Sin without satisfaction made to his Justice , either by the suffering of the Sinner himself , or of a Sacrifice in his stead : But , according to the method and Dispensation which the Wisdom of God had pitched upon , he was resolved not to dispense Forgiveness in any other way . For which reason he seems either to have possess'd Mankind with this Principle , or to have permitted them to be so persuaded , that Sin was not to be expiated but by Blood , that is , either by the Death of the Sinner , or of the Sacrifice . Now the Life of our B. Saviour , as well as his Death , was made up of Sufferings of one kind or other : Continual Sufferings from his Cradle to his Cross , from the time he drew his first breath to his giving up of the ghost : And not only continual Sufferings , but the greatest that ever were , considering the Dignity of the Person that suffered , and the nature of the Sufferings : Considering likewise that these Sufferings were not only wholly undeserved on his part , but unmerited also on ours , for whose sake he submitted himself to them : Nay , on the contrary , he had obliged to the utmost those for whom and by whom he suffered , and continued still to oblige them by the greatest Blessings and Benefits purchased and procured for them by those very Sufferings which with so much Malice and Cruelty they inflicted on him . Had our B. Saviour been a mere Man , the perfect Innocency and unspotted Purity of his whole Life ; his Zeal to do the Will of God , and his delight in doing it ; his infinite pains and unwearied diligence in going about doing good : His constant Obedience to God in the most difficult Instances , and his perseverance in well doing , notwithstanding the ill usage and hard measure , the bitter Reproaches and Persecutions he met withal for it , from a wicked and ill natured World : His perfect submission to the Will of God , his invincible Patience under the greatest and bitterest Sufferings , and his infinite Charity to his Enemies and Persecutors : These must needs be highly acceptable to God , and if Man could merit of God , likely enough to be available for the Sins of others . But our Saviour and our Sacrifice being the Son of God in our Nature ; and He voluntarily assuming it , and submitting to the condition of Humanity in its lowest and most miserable state , Sin only excepted ; and his being contented to live a Life of doing good and suffering evil , and at last to be put to Death and slain a Sacrifice for us : The Dignity of the Person who did and suffered all this for us , and his dearness to God , must needs add a mighty value to so perfect an Obedience and such patient Sufferings ; so as to render them a full , perfect and sufficient Sacrifice , oblation and satisfaction for the Sins of the whole World. And all this being willingly performed in our Nature , and accepted by God as done upon our account , may reasonably be presumed to redound to our benefit and advantage , as much as if we our selves had performed it in our own persons : Nothing being so proper , and so available to make an hon●urable amends and satisfaction to the Justice of God for the Sins of all Mankind , as the voluntary Obedience and Sufferings of Human Nature in a Person of so great Dignity and dearness to God as his eternal and entirely beloved Son. Now that Expiation of Sin was made by the Sufferings of Christ in our stead , I shall endeavour to make good these three ways . First , From plain Testimonies of H. Scripture , declaring this matter to us as clearly and fully as it is possible for words to do it . Secondly , From the nature and intention of Expiatory Sacrifices , both among the Jews and Heathen ; to which the Death of Christ is in the New Testament so frequently compared , and in point of vertue and ●fficacy to take away Sin infinitely preferred to it . Thirdly , By vindicating this Method and Dispensation of the Divine Wisdom from the Objections which are brought against it ; and by shewing that there is nothing in it that is unreasonable , or any wise unworthy of God. I. I shall produce some plain Testimonies of H. Scripture which declare this matter as clearly and fully as it is possible for words to do it ; namely , that the Son of God , in order to the effectual Expiation of Sin , suffered in our stead , and bore the wrath of God for us , and made a perfect Atonement for Sin , and obtained eternal Redemption for us . This the Scripture declares to us in great variety of expressions ; as , that Christ died for us , and for our Sins ; that he was a Sacrifice for us , and a propitiation for the Sins of the whole World , that is , of all Mankind ; that be bare our Sins in his own body on the Tree , and appeared to take away Sin by the Sacrifice of himself ; that we are justified in his blood , and redeemed by the price of it ; and in very many other expressions to the same purpose . And this is so evidently the scope and meaning of these Expressions , that it cannot be denied without offering the greatest violence imaginable to the H. Scriptures . For can any man think that God would have used so many expressions in Scripture , the plain and most obvious sense of all which is that the Son of God suffered for our Sins and in our stead , if this had not been his design and meaning ? Would not this be in effect to say , that God hath written a great Book to puzzle and confound , but not to instruct and teach Mankind ? I will at present single out some few of those many Texts of Scripture which might be produced to this purpose : He hath made him to be sin for us , who knew no sin , that is , he hath made him who had no sin himself a Sacrifice for our sins . Again ; and walk in love , as Christ also hath loved us and given himself for us , an offering and a sacrifice to God. St. Peter to the same purpose tells us , that Christ also hath once suffered for Sins , the just for the unjust , that he might bring us to God , being put to death in the flesh : Here Christ is said to have suffered for Sin ; and to declare that the Apostle did not only mean that Christ suffered upon the occasion of our Sins , but that he suffered in the place and stead of the Sinner , he adds , the just for the unjust , that is , the Son of God , who was innocent and had no Sin , suffered for us who were Sinners ; or as it is elsewhere express'd , he bare our sins in his own body on the Tree . It is true indeed , that Christ suffered for our benefit and advantage ; which the Socinians would have to be all that is meant in the Texts which I have cited : But then it ought to be considered , that Christ's suffering for our benefit and advantage does by no means exclude , nor is any wise inconsistent with his suffering in our stead . For whoever suffers in another man's stead , and to save him from suffering , does undoubtedly suffer for his benefit and advantage , and gives the best demonstration of it that can be : But the manner of the expression , if compared with other parallel Texts of Scripture , and especially with what is so often said of our Saviour's being a Sacrifice , which I shall have occasion further to urge by and by : I say the manner of the expression , if well considered , will appear to any man that is not contentious to signify our Saviour's suffering instead of the Sinner . But not to argue from words and phrases , I will produce two Texts which declare this matter so plainly , that the force of them is not to be avoided without the most shameful wresting and perverting of them . This is my Commandment , says our Saviour , that you love one another , as I have loved you . How is that ? he declares in the next words , Greater love than this hath no man , that a man lay down his life for his friend , that is , that he be contented to die in his stead . And to the same purpose St. Paul , For when ye were yet Sinners in due time Christ died for the ungodly : Now the question is , whether by this expression of Christ's dying for the ungodly be meant only his dying for the benefit and advantage of Sinners , but not his dying in their stead ? This , let the words which immediately follow determine : For scarcely for a righteous man will one dye , yet peradventure for a good man one would even dare to dye : But God commendeth his love to us , in that whilst we were yet sinners Christ dyed for us . And now I appeal to any man of good sense , whether it be not plain that the Apostle here speaks of Christ's dying for sinners in the same sense as one man is said to dye for another , that is , to save another from death ; which what is it else but to dye in his stead ? He that can deny this , is perverse to the highest degree , and I fear almost beyond the possibility of being convinced . And the Argument from these two Texts is so much the stronger , because we do not here reason merely from the phrase and expression , but from the main Scope of our Saviour's discourse in the one , and of St. Paul's in the other . For the design of both is to recommend the Superlative love of Christ to us above the greatest love that ever any man express'd to another . The highest pitch that human affection did ever rise to , was for a man to lay down his life for his Friend ; but the Son of God laid down his life for his Enemies . Scarcely , says St. Paul , would one lay down his life for a righteous man , that is , for one who is but strictly just and honest , and does no body wrong ; but for a good man , that is , for one that is kind and beneficial to all , and hath obliged Mankind by great Benefits , some one may be found that would lay down his life to save the life of such a Person : But the love of Christ hath gone far beyond this : He dyed for Sinners , for those who were neither good men nor righteous : But God commendeth his love to us , in that whilst we were yet Sinners Christ dyed for us . Now where doth the force of this Argument lye , if not in this ? that Christ hath done that for us , who were Enemies and Sinners , which some very few persons in the World have done for their Friend , or for some very eminently good man : And what is that ? Why they have laid down their lives in their stead : And so Christ hath done for us . This seems to be so very plain , that I do not see how the force of this Argument is possible to be avoided . It is evident then from Scripture , that Christ dyed not only for our advantage but in our stead ; as truly and really as any man ever did or can dye for another who lays down his own life to save another from death . For if Christ had not dyed , we had perished everlastingly ; and because he dyed , we are saved from eternal Death and misery . And though this be no where in Scripture spoken of by the name or term of Satisfaction , yet it is said to be the price of our Redemption ; which surely is the same thing in effect with Satisfaction . For as we are Sinners we are liable , and , as I may say , indebted to the Justice of God : And the Son of God , by his Death and Sufferings in our Nature , hath discharged this obligation and paid this debt for us : Which discharge since it was obtained for us by the shedding of Christ's blood , and the Scripture tells us that without shedding of blood there is no remission of Sins : And since God is graciously pleased to accept of it for the Debt which we owed to his Justice , and to declare himself fully pleased and contented with it , why it may not properly enough be called payment or satisfaction I confess I am not able to understand . Men may eternally wrangle about any thing , but what a frivolous contention , what a trifling in serious matters , what barretrie in Divinity is this ? Not that God was angry with his Son , when he thus laid on him the iniquities of us all : No he was always well pleased with him ; and never better , than when he became obedient to the Death , even the Death of the Cross , and bore our Sins in his own body on the Tree . Nor yet that our Saviour suffered the very same that the Sinner should have suffered , namely , the proper Pains and Torment of the Damned : But that his Obedience and Sufferings were of that value and esteem with God , and his voluntary Sacrifice of himself so well-pleasing to him , that he thereupon entred into a Covenant of Grace and Mercy with Mankind , wherein he hath engaged himself to forgive the Sins of those who believe and repent , and to make them partakers of eternal life . And hence the Blood of Christ which was shed for us upon the Cross is called the Blood of the Covenant , as being the Sanction of that New Covenant , into which God is entred with Mankind : and not only the Sanction and confirmation of that Covenant , but the very Foundation of it : For which reason the Cup in the Lord's Supper is called the New Testament , or , as the word should rather be rendred , the New Covenant in his Blood , which was shed for many for the remission of Sins . I proceed now to the II d : Thing propounded , which was to shew that the Expiation of our Sins was made by the Sufferings of Christ , from the nature and intention of Expiatory Sacrifices , both among the Jews and Heathen ; to which the Death of Christ is in the New Testament so frequently compared , and in point of vertue and efficacy to take away Sin infinitely preferr'd to it . Now the nature and design of Expiatory Sacrifices was plainly this : To substitute one Living Creature to suffer and die instead of another , so that what the Sinner deserved to have suffered was supposed to be done to the Sacrifice , that is , it was slain to make an atonement for the Sinner . And though there was no reason to hope for any such effect from the Blood of Bulls , or Goats , or of any other Living Creatures that were wont to be offered up in Sacrifice ; yet that both Jews and Heathen did expect and hope for it , is so very evident , that it cannot without extreme Ignorance or Obstinacy be deny'd . But this expectation , how unreasonable soever , plainly shews it to have been the common Apprehension of Mankind , in all Ages , that , God would not be appeased , nor should Sin be pardoned without Suffering : But yet so that men generally conceived good hopes that upon the Repentance of Sinners God would accept of a vicarious punishment , that is , of the Suffering of some other in their stead . And very probably , as I said before , in compliance with this Apprehension of Mankind , and in condescension to it , as well as for other weighty Reasons best known to the Divine Wisdom , God was pleased to find out such a Sacrifice as should really and effectually procure for them that great Blessing of the Forgiveness of Sins which they had so long hoped for from the multitude of their own Sacrifices . And the Apostle to the Hebrews doth in a large Discourse shew the great vertue and efficacy of the Sacrifice of Christ , to the purpose of Remission of Sins , above that of the Sacrifices under the Law : And that the Death of Christ is really and effectually to our advantage all that which the Sacrifices under the Law were supposed to be to the Sinner : But now once , saith the Apostle here in the Text , in the end of the World , hath he appeared to take away Sin by the Sacrifice of himself . This is the great vertue and efficacy of the Sacrifice of Christ , that what ever was expected from any other Sacrifices , either by Jews or Heathens , was really effected by this . This was plainly signified by the Jewish Passover , wherein the Lamb was slain , and the Sinner did escape and was pass'dby . In allusion whereto St. Paul makes no scruple to call Christ our Passover or Paschal Lamb , who was slain that we might escape : Christ our Passover , says he , is slain or offer'd for us ; that is , He by the gracious appointment of God was substituted to suffer all that in our stead which the Paschal Lamb was supposed to suffer for the Sinner . And this was likewise signified by the Sinners laying his hand upon the Sacrifice that was to be slain , thereby as it were transferring the punishment which was due to himself upon the Sacrifice that was to be slain and offered up . For so God tells Moses , that the Sinner , who came to offer an Expiatory Sacrifice , should do : He shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make an Atonement for him . And the Apostle tells us , that it was an established Principle in the Jewish Religion , that without shedding of blood there was no Remission of Sins : Which plainly shews that they expected this Benefit of the Remission of Sins , from the Blood of their Sacrifices . And then he tells us , that we are really made partakers of this Benefit by the Blood of Christ , and by the vertue of his Sacrifice : And again , Christ , says he , was once offered to bear the Sins of many ; plainly alluding to the Sacrifices under the Law , which did , as it were , bear the faults of the Sinner . And that this expression of Christ's being offered to bear our Sins , cannot be meant of his taking away our Sins by his holy Doctrine which was confirmed by his Death , but of his bearing our Sins by way of imputation , and by his suffering for them in our stead , as the Sacrifice was supposed to do for the Sinner ; This , I say , is evident beyond all denial from the opposition which follows , after the Text , between his first Appearance and his second ; Christ , says our Apostle , was once offered to bear our Sins ; but unto them that look for him he shall appear a second time without Sin unto Salvation . Why ? Did he not appear the first time without Sin ? Yes certainly , as to any inherent guilt ; for the Scripture tells us he had no Sin. What then is the meaning of the opposition , That at his first Coming he bore our Sins , but at his second Coming he shall appear without Sin unto Salvation ? These words can have no other imaginable sense but this , that at his first Coming he sustain'd the Person of a Sinner and suffered instead of us ; but his second Coming shall be upon another account , and he shall appear without Sin unto Salvation , that is , not as a Sacrifice , but as a Judge to confer the Reward of Eternal Life upon those who are partakers of the benefit of that Sacrifice which he offered to God for us in the days of his Flesh . I proceed to the III d. Thing I proposed , and which yet remains to be spoken to ; namely , to vindicate this Method and Dispensation of the Divine Wisdom from the Objections which are brought against it ; and to shew that there is nothing in it that is unreasonable , or any wise unworthy of God. I shall mention four Objections which are commonly urged in this matter , and I think they are all that are considerable . First , That this Method , of the Expiation of Sin by the Sufferings of Christ , seems to argue some defect and want of Goodnes in God , as if he needed some external Motive and were not of himself disposed to forgive Sinners . To which I think the Answer is not difficult , namely , that God did not want Goodness to have forgiven Sin freely and without any Satisfaction , but his Wisdom did not think it meet to give encouragement to Sin by too easy a forgiveness , and without some remarkable testimony of his severe displeasure against it : And therefore his greater Goodness and Compassion to Mankind devised this way to save the Sinner , without giving the least countenance and encouragement to Sin. For God to think of saving us any way , was excessive Goodness and Mercy ; but to think of doing it in this way , by substituting his dearly beloved Son to suffer in our stead , is a Condescension so very amazing , that if God had not been pleased of his own Goodness to stoop to it , it had almost been Blasphemy in Man to have thought of it , or desired it . Secondly , How can our Sins be said to have been forgiven freely , if the Pardon of them was purchased at so dear a rate and so mighty a Price was paid for it ? In Answer to this I desire these two things may be considered . 1st . That it is a wonderful grace and favour of God to admit of this translation of the Punishment which was due to us , and to accept of the Sufferings of another in our stead , and for our benefit ; when he might justly have exacted it of us in our own Persons : So that , even in this respect , we are , as St. Paul says , justified freely by his grace , through the Redemption that is in Jesus Christ : And freely too in respect of any necessity that lay upon God to forgive us in this or any other way . It was a free act of his Goodness to save us , even by the Satisfaction and Sufferings of his own Son. 2dly . It was in effect freely too , notwithstanding the mighty Price which was paid for our Redemption . Because this Price was not of our own procuring , but of God's providing ; He found out this Ransome for us . And will any man say , that a Prince who prevails with his Son to intercede for the Pardon of a Rebel , yea and to suffer some punishment or to pay a Fine for the obtaining of it , does not in effect and in all equitable and grateful construction forgive him freely ? Thirdly , It is yet further objected , That this seems to be more unreasonable than the sacrificing of Beasts among the Jews , nay than the sacrificing of Men among the Heathen , and even of their own Sons and Daughters : Because this is the offering up of the Son of God , the most innocent and the most excellent Person that ever was . To which I answer , that if we consider the manner , and the design of it , the thing will appear to be quite otherwise . As to the manner of it , God did not command his Son to be sacrificed , but his Providence permitted the wickedness and violence of men to put him to death : And then his Goodness and Wisdom did over-rule this worst of Actions to the best of Ends. And if we consider the matter aright , how is this any more a reflection upon the Holy Providence of God , than any Enormities and Cruelties which by his permission are daily committed in the World ? And then if we consider the End and Design of this permission of Christ's Death , and the application of it to the purpose of a general Expiation ; we cannot but acknowledge , and even adore the gracious and merciful Design of it . For by this means God did at once put an end to that unreasonable and bloody way of Worship , which had been so long practiced in the World : And after this one Sacrifice , which was so infinitely dear to God , the benefit of Expiation was not to be expected in any other way ; all other Sacrifices being worthless and vain in comparison of this : And it hath ever since obtained this effect , of making all other Sacrifices to cease , in all Parts of the World where Christianity hath prevailed . Fourthly , The last Objection is , the Injustice and Cruelty of an innocent Person 's suffering instead of the Offender . To this I answer , That they who make so great a noise with this Objection do seem to me to give a full and clear Answer to it themselves , by acknowledging , as they constantly and expresly do , that our Saviour suffered all this for our benefit and advantage , though not in our place and stead . For this , to my apprehension , is plainly to give up the Cause , unless they can shew a good reason why there is not as much Injustice and Cruelty in an innocent Person 's suffering for the benefit and advantage of a Malefactor , as in his suffering in his stead : So little do Men , in the heat of dispute and opposition , who are resolved to hold fast an Opinion in despite of Reason and good sense , consider , that they do many times in effect , and by necessary consequence , grant the very thing which in express terms they do so stifly and pertinaciously deny . The truth of the matter is this ; there is nothing of Injustice or Cruelty in either Case ; neither in an Innocent Person 's suffering for the benefit of an Offender , nor in his stead ; supposing the Suffering to be voluntary : But they have equally the same appearance of Injustice and Cruelty : Nor can I possibly discern any reason why Injustice and Cruelty should be objected in the one Case more than in the other , there being every whit as little reason why an Innocent Person should suffer for the benefit of a Criminal , as why he should suffer in his stead . So that I hope this Objection , which above all the rest hath been so loudly and so invidiously urged , hath received a just Answer . And I believe , if the matter were searched to the bottom , all this perverse contention , about our Saviour's suffering for our benefit but not in our stead , will signify just nothing . For if Christ dyed for our henefit so as some way or other , by vertue of his Death and Sufferings , to save us from the wrath of God and to procure our escape from eternal Death , this , for ought I know , is all that any body means by his dying in our stead . For he that dies with an intention to do that benefit to another as to save him from Death , doth certainly to all intents and purposes dye in his place and stead . And if they will grant this to be their meaning , the Controversie is at an end ; and both sides are agreed in the thing , and do only differ in the phrase and manner of expression : which is to seek a quarrel and an occasion of difference where there is no real ground for it ; a thing which ought to be very far from reasonable and peaceable Minds . For the Socinians say , that our Saviour's voluntary Obedience and Sufferings did procure his Exaltation at the right hand of God , and Power and Authority to forgive Sins , and to give eternal Life to as many as he pleased : So that they grant that his Obedience and Sufferings , in the meritorious consequence of them , do redound to our Benefit and advantage as much as we pretend and say they do ; only they are loth in express terms to acknowledge that Christ dyed in our stead : And this , for no other reason , that I can imagine , but because they have denied it so often and so long . But I appeal to the ingenuity of our Adversaries , whether this do not in the last issue come all to one ; and be not , on their part , a mere Controversie about words ? For suppose a Malefactour condemned to some grievous punishment , and the King's Son to save him from it is contented to submit to great disgrace and sufferings : In reward of which Sufferings the King takes his Son into his Throne and sets him at his own right hand , and gives him power to pardon this Malefactour , and upon a fitting Submission and Repentance to advance him to honour : Will not any man in this Case allow that the King's Son suffer'd instead of this Malefactour , and smile at any man that shall be so nice as to grant that indeed he suffered for him , but yet to deny that he was punish'd for him , to allow that he bore the inconvenience of his faults , but yet obstinately to stand it out that the faults of this Malefactour were not laid upon him , or in any wise so imputed to him that he can be said to have suffered in his stead ? This is just the Case , and the difference in reality , and in the last result of things is nothing but words . Thus far have I tryed your patience in a contentious Argument ; in which I take no pleasure , but yet shall be glad if I may be so happy as by any thing that hath been said to contribute towards the putting an end to so unhappy a Controversy , which hath troubled the World so long , and raised such a dust that very few have been able to see clearly through it . However I cannot dismiss this Argument without making some useful but very short reflection upon this great Doctrine of our Religion , namely , That the Son of God being made a Sacrifice for us , and exposed to such bitter Sufferings and so cruel a Death for the Expiation of our Sins , should create in us the greatest dread and detestation of Sin , and for ever deter us from all wilful transgression and disobedience . For if the guilt of our Sins was done away upon such hard terms and cost the dearly beloved Son of God so much sweat and blood , then surely we ought to take great heed how by our renewed Provocations we renew his Passion , and do what in us lies to crucify to our selves the Son of God afresh , and to put him to an open shame . If God did so terribly afflict the dearly beloved of his Soul for our sakes ; if the Son of God was so grievously wounded for our transgressions and so sorely bruised for our iniquities : If so fearful a Storm of Vengeance fell upon the most innocent Person that ever was for our Sins , then we have reason to take that kind and merciful admonition of the Son of God to Sinners , to sin no more , lest a worse thing , if it be possible , come upon our selves . In this Dispensation of God's Grace and Mercy to Mankind , by the Death of his Son , God seems to have gone to the very extremity of things , and almost further than Goodness and Justice will well admit ; to afflict Innocency it self to save the Guilty : And if herein God hath expressed his hatred of Sin in such a wonderful way of love and kindness to the Sons of Men as looks almost like hatred of Innocency and his own Son : This ought in all ingenuity and gratitude to our gracious Redeemer , who was made a curse for us , and loved us to that degree as to wash us from our Sins in his own Blood : I say , This ought to beget in us a greater displeasure against Sin , and a more perfect detestation of it , than if we had suffered the punishment due to it , in our own Persons : For in this Case , we could only have been displeased at our Selves and our Sins as the just Cause of our Sufferings : but in the other , we ought to hate Sin as the unhappy occasion of the saddest Misfortune and sorest Calamities to the best Man that ever was , and to our best Friend , for our Sins and for our Sakes . Since then the Son of God hath so graciously condescended to be made in all things like unto us , Sin only excepted ; let us aspire as much as is possible , to become like to Him : Above all , let us hate and avoid Sin as the only thing in which the Son of God would have no part with us , though he was contented to suffer such bitter things to save us from the Defilement and Dominion of it , from the Punishment and all the dismal consequences of it . He had no Sin , but God was pleased to lay upon him the iniquities of us all , and to make his Soul an offering for Sin , and to permit all that to be done to Him which was due to us : He was contented to be sacrificed once for all Mankind , that Men might for ever cease from that inhuman and ineffectual way of sacrificing one another , whereby instead of expiating their guilt they did inflame it , and by thinking to make Atonement for their Sins they did in truth add to the number and heinousness of them . And let us likewise learn from this admirable Pattern , to pity those that are in misery , as Christ also hath pitied us ; and to save them that are ready to perish , for His sake who came to seek and to save us that were lost . Let us , upon all occasions , be ready to open our bowels of Compassion towards the Poor ; in a thankful imitation of his Grace and Goodness who for our sakes chose to be a Beggar , that we for his sake might not despise the Poor , but might have a tender regard and compassion to those whose Condition in this World does so nearly resemble that in which the Son of God thought it fittest for him to appear when he was pleased to become Man. In a word , Let us in the whole course , and in all the actions of our lives , shew forth the Vertues of Him who hath called us out of darkness into his marvellous light ; and hath raised up a mighty Salvation for us , that being delivered from all our spiritual Enemies , from Sin and all the Powers of darkness , we might serve him who hath saved us ; walking in holiness and righteousness before him , all the days of our lives . Now , to him that sitteth upon the Throne , and to the Lamb that was slain : To God even our Father , and to our Lord Jesus Christ , the first begotten from the dead , and the Prince of the Kings of the Earth : Unto him , who hath loved us , and washed from our Sins in his own Blood ; and whilst we were Enemies to Him , loved us at such a rate as never any man did his Friend . To Him , who became Man , that he might bring us to God ; and assumed our frail and mortal Nature , that he might cloath us with Immortality and Life : To Him , who was pleased to dwell and live amongst us , that he might teach us how to live : To Him , who dyed for our Sins , and rose again for our Justification , and lives for ever to make Intercession for us : To Him , be Glory and Dominion , Thanksgiving and Praise to Eternal Ages . Amen . SERMON VI. Concerning the Vnity of the Divine Nature , and the B. Trinity , &c. 1 TIM . II. 5. For there is one God. THE Particle for leads us to the consideration of the Context and Occasion of these words , which in short is this . The design of this Epistle is to direct Timothy , to whom St. Paul had committed the Government of the Church of Ephesus , how he ought to demean himself in that great and weighty Charge . And at the beginning of this Chapter he gives direction concerning Publick Prayers in the Church ; that Prayers and Thanksgiving he made for all men , and for all Ranks and Orders of men ; especially for Kings and all that are in Authority , that under them Christians might lead a quiet and peaceable life in all godliness and honesty . And this he tells us was very suitable to the Christian Religion , by which God designed the Salvation of Mankind ; and therefore it must needs be very acceptable to him that we should offer up Prayers and Thanksgivings to him in behalf of all men : For this , saith the Apostle , is good and acceptable in the sight of God our Saviour , who will have all men to be saved , and to come to the knowledge of the Truth . And then it follows in the next words , For there is one God , and one Mediator between God and men , the Man Christ Jesus , who gave himself a Ransome for all : As if he had said , this universal Charity of Christians , in praying for all men , must needs be very acceptable to Him to whom we put up our Prayers , God the Father , who sent his Son for the Salvation of all men : And to Him likewise by whom we offer up our Prayers to God , and is among us Christians the only Media or between God and Men , in virtue of that Price and Ransom which he paid for the Redemption of all Mankind , I say , for this reason it must needs be very acceptable to Him that we should pray for all men , because he died for all men , and now that he is in Heaven at the right hand of God intercedes with him for the Salvation of those for whom he died : There is One God , and one Mediator between God and Men , the Man Christ Jesus , who gave himself a Ransome for all . Which words , though they be brought in to prove more immediately that it is acceptable to God our Saviour , that we should put up Prayers to Him for all men , because he desires the Salvation of all men , and hath sent his Son to purchase the Salvation of all men , by the Sacrifice of himself ; and in virtue of that Sacrifice to be the only Mediator between God and us : I say , though this be the immediate scope and design of these words , yet they are likewise a direction to us , unto whom we ought to address our Prayers , namely , to God ; and by whose mediation and intercession we ought to put up our Prayers to God the Father , namely , by his Son Jesus Christ , who is constituted the only Mediator between God and Men. There are several Propositions contained in this and the following verse ; but I shall at present confine my self to the first , namely , That there is One God , that is , but One , as St. Paul elsewhere expresseth it , There is none other God but One. And Moses lays this as the Foundation of the Natural Law , as well as of the Jewish Religion , The Lord he is One God , and there is none besides him , that is , besides Jehovah , whom the People of Israel did worship as the only true God. And this the Prophet Isaiah perpetually declares in opposition to the Polytheism and variety of Gods among the Heathen . I am the first , and I am the last , and besides me there is no God. And again , Is there any God besides me ? there is no God , I know not any : He , who hath an infinite knowledge and knows all things , knows no other God. And our B. Saviour makes this the Fundamental Article of all Religion , and the knowledge of it necessary to every man's Salvation ; This , says He , is life eternal , to know thee the only true God. The Unity of the Divine Nature is a Notion wherein the greatest and the wisest part of Mankind did always agree , and therefore may reasonably be presumed to be either natural , or to have sprung from some Original Tradition delivered down to us from the first Parents of Mankind : I mean , that there is One Supreme Being , the Author and Cause of all things , whom the most ancient of the Heathen Poets commonly called the Father of Gods and men . And thus Aristotle in his Metaphysicks defines God , the eternal and most excellent , or best of all Living Beings . And this Notion , of One Supreme Being , agrees very well with that exact Harmony which appears in the Frame and Government of the World , in which we see all things conspiring to one End , and continuing in one uniform Order and Course ; which cannot reasonably be ascribed to any other but a constant and uniform Cause ; and which to a considering man does plainly shew that all things are made and governed by that One powerful Principle , and great and wise Mind which we call God. But although the generality of Mankind had a Notion of One Supreme God , yet the Idolatry of the Heathen plainly shews that this Notion , in process of time , was greatly degenerated , and corrupted into an apprehension of a Plurality of Gods ; though in reason it is evident enough , that there can be no more Gods than One ; and that One , who is of infinite Perfection , is as sufficient to all purposes whatsoever , as ten thousand Deities , if they were possible , could possibly be ; as I shall shew in the following Discourse . Now this multitude of Deities ; which the fond Superstition and vain Imagination of Men had formed to themselves , were by the Wiser sort , who being forced to comply with the Follies of the People endeavoured to make the best of them , supposed to be either Parts of the Universe which the Egyptians , as Plutarch tells us , thought to be the same with God ; but then the more considerable parts of the Universe they parcelled out into several Deities ; and as the Ocean hath several Names , according to the several Coasts and Countries by which it passeth ; so they gave several Names to this One Deity according to the several Parts of the World which several Nations made the Objects of their Worship . Or else , they adored the several Perfections and Powers of the One Supreme God under several Names and Titles , with regard to the various Blessings and Benefits which they thought they received from Him. Thus the Indian Philosophers , the Brachmans , are said to have worshipped the Sun as the Supreme Deity ; and he certainly is the most Worshipful of all sensible Beings , and bids fairest for a Deity ; especially if he was , as they supposed , animated by a Spirit endued with knowledg and understanding . And if a man , who had been bred in a dark Cave , should all on the sudden be brought out at Noon-day to behold this visible World ; after he had viewed and consider'd it a while , he would in all probability pitch upon the Sun as the most likely , of all the things he had seen , to be a Deity . For if such a man had any Notion of a God , and were to chuse one upon sight , he would without dispute fix upon the Sun , and fall down before Him and worship Him. And Macrobius manageth this as his main Plea for the Idolatry of the Heathen ; that under all the several Names of their Gods they Worshipped the Sun : And this diversity of Names was but a more distinct conception and acknowledgment of the many Blessings and advantages which mankind received from Him , and a more particular and express Adoration of the several Powers and Perfections which were in Him. And this was the very best defence , and all the tolerable sense which the Wisest among the Heathen could make of the multitude of their Deities . And yet whilst they generally owned One Supreme Being that was the Principle and Original of all things , they worshipped several subordinate Deities as really distinct from one another . Some of these they fancied to be superior to the rest and to have their residence in Heaven ; by which Marsilius Ficinus supposes Plato to mean no more but the Chief of the Angels . These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dii Superi and Dij Caelestes , superior and heavenly Gods : The Scripture terms them the Host of Heaven , meaning the Sun , Moon and Stars , which they supposed to be animated , or at least to be inhabited by Angels , or glorious Spirits , whom they called Gods. Other of their Deities were accounted much inferior to these , being supposed to be the Souls of their deceased Heroes ; who for their great and worthy Deeds , when they lived upon Earth , were supposed after Death to be translated into the number of their Gods. And these were called Semidei and Deastri , that is , half Gods and a sort of Gods : And as the other were Celestial , so these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Terrestrial Spirits that were Presidents and Procurators of Human affairs here below , that is , a middle sort of Divine Powers that were Mediators and Agents between God and Men , and did carry the Prayers and Supplications of Men to God , and bring down the Commands and Blessings of God to Men. But in the midst of all this Crowd and confusion of Deities , and the various Superstitions about them , the Wiser Heathen , as Thales , Pythagoras , Socrates , Plato , Aristotle , Tully , Plutarch and others , preserved a true Notion of One Supreme God , whom they defined an infinite Spirit , pure from all Matter and free from all imperfection : And all the variety of their Worship was , as they pretended in excuse of it , but a more particular owning of the various representations of the Divine Power and Excellencies which manifested themselves in the World , and of the several communications of Blessings and Favours by them imparted to Men : and Tertullian observes , that even when Idolatry had very much obscured the Glory of the Sovereign Deity , yet the greater part of Mankind did still in their common Forms of Speech appropriate the Name of God in a more especial and peculiar manner to One , saying , If god grant , If God please , and the like . So that there is sufficient ground to believe that the Unity of the Divine Nature , or the Notion of One Supreme God , Creator and Governor of the World , was the Primitive and general belief of Mankind : And that Polytheism and Idolatry were a corruption and degeneracy from the Original Notion which Mankind had concerning God ; as the Scripture-History doth declare and testify . And this account which I have given of the Heathen Idolatry doth by no means excuse it . For whatever may be said by way of extenuation in behalf of some few of the wiser and more devout among them , the generality were grossly guilty both of believing more Gods , and of worshipping false Gods. And this must needs be a very great Crime , since the Scripture every where declares God to be particularly jealous in this Case , and that he will not give his glory to another , nor his praise to graven Images . Nay , we may not so much as make use of sensible Images to put us in mind of God , lest devout Ignorance , seeing the Worship which Wise men paid towards an Idol , should be drawn to terminate their Worship there , as being the very Deity it self ; which was certainly the Case of the greatest part of the Heathen World. And surely those Christians are in no less danger of Idolatry , who pay a Veneration to Images by kneeling down and praying before them ; and in this they are much more inexcusable , because they offend against a much clearer Light ; and yet when they go about to justify this Practice are able to bring no other nor better Pleas for themselves than the Heathen did for their worshipping of Images , and for praying to their inferior Deities , whom they looked upon as Mediators between the Gods in Heaven and Men upon Earth . There is but one Objection , that I know of , against the general Consent of Mankind concerning the Unity of God ; and it is this , That there was an ancient Doctrine of some of the most ancient Nations , that there were two First Causes or Principles of all things ; the one the Cause of all Good , and the other of all the Evil that is in the World : The reason whereof seems to have been , that they could not apprehend how things of so contrary a nature , as Good and Evil , could proceed from one and the same Cause . And these two Principles in several Nations were called by several Names . Plutarch says that among the Greeks the Good Principle was called God , and the Evil Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Devil . In conformity to which ancient Tradition the Manichees , a Sect which called themselves Christians , did advance two Principles , the one infinitely Good , which they supposed to be the Original Cause of all the good which is in the World ; the other infinitely Evil , to which they ascribed all the evils that are in the World. But all this is very plainly a corruption of a much more ancient Tradition concerning that old Serpent the Devil , the Head of the fallen Angels , who by tempting our First Parents to transgress a positive and express Law of God brought Sin first into the World and all the Evils consequent upon it ; of which the Scripture gives us a most express and particular account . And as to the Notion of a Being infinitely Evil , into which this Tradition was corrupted , after Idolatry had prevailed in the World , besides that it is a Contradiction , it would likewise be to no purpose to assert two opposite Principles of infinite , that is of equal force and Power , for two Infinites must of necessity be equal to one another ; because nothing can be more or greater than infinite , and therefore if two infinite Beings were possible they would certainly be equal , and could not be otherwise . Now that the Notion of a Principle infinitely Evil is a Contradiction will be very plain , if we consider that what is infinitely Evil must in strict Reasoning , and by necessary consequence , be infinitely imperfect ; and therefore infinitely weak , and for that reason , though never so malicious and mischievous , yet being infinitely weak and foolish , could never be in a capacity either to contrive mischief or to execute it . But if it should be admitted that a Being infinitely mischievous could be infinitely knowing and powerful , yet it could effect no Evil ; because the opposite Principle of infinite Goodness , being also infinitely Wise and Powerful , they would tye up one another's hands . So that upon this supposition the Notion of a Deity must signify just nothing , because by virtue of the eternal opposition and equal conflict of these two Principles they would keep one another at a perpetual Baye ; and being just an equal Match to one another , the one having as much mind and power to do good as the other to do evil , instead of being two Deities they would be but two Idols , able to do neither good nor evil . And having , I hope , now sufficiently cleared this Objection , I shall proceed to shew how agreeable this Principle , that there is but one God , is to the common Reason of Mankind , and to the clearest and most essential Notions which we have of God : And this will appear these two ways . First , By considering the most essential Perfections of the Divine Nature . Secondly , From the repugnancy and impossibility , the great absurdity and inconvenience of supposing more Gods than One. First , By considering the most essential Perfections of the Divine Nature . Absolute Perfection which we ascribe to God , as the most essential Notion which Mankind hath always had concerning Him , does necessarily suppose Unity ; because this is essential to the Notion of a Being that is absolutely Perfect , that all Perfection meets and is united in such a Being : But to imagine more Gods , and some Perfections to be in one and some in another , does destroy the most essential Notion which men have of God , namely , that He is a Being absolutely Perfect , that is , as perfect as is possible : Now to suppose some Perfections in one God which are not in another , is to suppose some possible Perfection to be wanting in God , which is a Contradiction to the most natural and the most easie Notion which all men have of God , that He is a Being in whom all Perfections do meet and are united : But if we suppose more Gods , each of which hath all Perfections united in Him , then all but One would be superfluous and needless ; and therefore by just and necessary consequence not only may , but of necessity must be supposed not to be ; since necessary existence is essential to the Deity ; and therefore if but One God be necessary , there can be no more . Secondly , From the repugnancy and impossibility , the great absurdity and inconvenience of the contrary . For suppose there were more Gods , two for example ; and if there may be two there may be a Million , for we can stop no where : I say , suppose two Gods ; either these two would be in all Perfections equal and alike , or unequal and unlike : If equal and alike in all things then , as I said before , one of them would be needless and superfluous , and if one why not as well the other ? they being supposed to be in all things perfectly alike ; and then there would be no necessity at all of the being of a God ; and yet it is granted on all hands that necessary existence is essential to the Notion of a God : But if they be unequal , that is , one of them inferior to and less perfect than the other , that which is inferior and less perfect could not be God , because he would not have all perfection . So that which way soever we turn the thing and look upon it , the Notion of more Gods than One is by its own repugnancy and self-contradiction destructive of it self . Before I come to apply this Doctrine of the Unity of God , I must not pass by a very considerable Difficulty , which will most certainly arise in every mans mind , without taking particular notice of it , and endeavouring to remove it , if I can . And it is the Doctrine of the B. Trinity , or of three real Differences or distinct Persons in One and the same Divine Nature . And though this be not a Difficulty peculiar only to the Christian Religion , as by the generality of those who urge this Objection against Christians hath been inconsiderately thought ; for it is certain , that long before Christianity appeared in the World , there was a very ancient Tradition , both among Jews and Heathen , concerning three real Differences or Distinctions in the Divine Nature , very nearly resembling the Christian Doctrine of the Trinity , as I shall have occasion more fully to shew by and by : Yet it cannot be denied , but that this Difficulty doth in a more especial manner affect the Christian Religion ; the generality of Christians , who do most firmly believe the Trinity , believing likewise at the same time , more stedfastly if it be possible , that there is but One God. To us , saith St. Paul , that is , to us Christians , there is but One God. But how can this possibly consist with the common Doctrine of Christians concerning the Trinity , God the Father , Son , and H. Ghost , to each of whom they Attribute , as they verily believe the Scripture does , the most incommunicable Properties and Perfections of the Divine Nature ? And what is this less in effect than to say , That there are three Gods ? For the clearing of this Difficulty I shall , with all the brevity I can , offer these following Considerations ; which I hope , to an impartial and unprejudiced Judgment , will be sufficient to remove it , or at least to break the main force and strength of it . I. I desire it may be well considered , that there is a wide difference between the nice Speculations of the Schools , beyond what is revealed in Scripture , concerning the Doctrine of the Trinity , and what the Scripture only teaches and asserts concerning this Mystery . For it is not to be denied but that the Schoolmen , who abounded in wit and leisure , though very few among them had either exact skill in the H. Scriptures , or in Ecclesiastical Antiquity and the Writings of the ancient Fathers of the Christian Church : I say , it cannot be denied but that these Speculative and very acute men , who wrought a great part of their Divinity out of their own Brains as Spiders do Cobwebs out of their own bowels , have started a thousand subtleties about this Mystery , such as no Christian is bound to trouble his head withal ; much less is it necessary for him to understand those niceties which we may reasonably presume that they who talk of them did themselves never thoroughly understand ; and least of all is it necessary to believe them . The modesty of Christians is contented in Divine Mysteries to know what God hath thought fit to reveal concerning them , and hath no curiosity to be wise above that which is written . It is enough to believe what God says concerning these matters ; and if any man will venture to say more , every other man surely is at his liberty to believe as he sees reason . II. I desire it may in the next place be considered , that the Doctrine of the Trinity , even as it is asserted in Scripture , is acknowledged by us to be still a great Mystery , and so imperfectly revealed as to be in a great measure incomprehensible by Human Reason . And therefore though some learned and judicious Men may have very commendably attempted a more particular explication of this great Mystery by the strength of Reason , yet I dare not pretend to that , knowing both the difficulty and danger of such an Attempt , and mine own insufficiency for it . All that I ever designed upon this Argument was to make out the credibility of the thing from the Authority of the H. Scriptures , without descending to a more particular explication of it than the Scripture hath given us ; lest by endeavouring to lay the Difficulties which are already started about it new ones should be raised , and such as may perhaps be much harder to be removed than those which we have now to grapple withal . And this I hope I have in some measure done in one of the former Discourses . Nor indeed do I see that it is any ways necessary to do more ; it being sufficient that God hath declared what he thought fit in this matter , and that we do firmly believe what he says concerning it to be true , though we do not perfectly comprehend the meaning of all that he hath said about it . For in this and the like Cases I take an Implicite Faith to be very commendable , that is , to believe whatever we are sufficiently assured God hath revealed , though we do not fully understand his meaning in such a Revelation . And thus every man who believes the H. Scriptures to be a truly Divine Revelation does implicitely believe a great part of the Prophetical Books of Scripture and several obscure expressions in those Books , though he do not particularly understand the meaning of all the Predictions and expressions contained in them . In like manner , there are certainly a great many very good Christians who do not believe and comprehend the Mysteries of Faith nicely enough to approve themselves to a Scholastical and Magisterial Judge of Controversies , who yet if they do heartily embrace the Doctrines which are clearly revealed in Scripture and live up to the plain Precepts of the Christian Religion , will I doubt not be very well approved by the Great and Just , and by the infallibly Infallible Judge of the World. III. Let it be further considered , That though neither the word Trinity , nor perhaps Person , in the sense in which it is used by Divines when they treat of this Mystery , be any where to be met with in Scripture ; yet it cannot be denied but that Three are there spoken of by the Names of Father , Son , and H. Ghost , in whose Name every Christian is baptized , and to each of whom the highest Titles and Properties of God are in Scripture attributed : And these Three are spoken of with as much distinction from one another as we use to speak of three several Persons . So that though the word Trinity be not found in Scripture , yet these Three are there expresly and frequently mentioned ; and a Trinity is nothing but three of any thing . And so likewise though the word Person be not there expresly applied to Father , Son , and H. Ghost ; yet it will be very hard to find a more convenient word whereby to express the distinction of these Three . For which reason I could never yet see any just cause to quarrel at this term . For since the H. Spirit of God in Scripture hath thought fit in speaking of these Three to distinguish them from one another , as we use in common speech to distinguish three several Persons , I cannot see any reason why , in the explication of this Mystery which purely depends upon Divine Revelation , we should not speak of it in the same manner as the Scripture doth : And though the word Person is now become a ●erm of Art , I see no cause why we should decline it , so long as we mean by it neither more nor less than what the Scripture says in other Words . IV. It deserves further to be considered , That there hath been a very ancient Tradition concerning three real Differences or Distinctions in the Divine Nature ; and these , as I said before , very nearly resembling the Christian Doctrine of the Trinity . Whence this Tradition had its original is not easie upon good and certain grounds to say ; but certain it is that the Jews anciently had this Notion : And that they did distinguish the Word of God , and the H. Spirit of God , from Him who was absolutely called God , and whom they looked upon as the First Principle of all things ; as is plain from Philo Judaeus , and Moses Nachmanides , and others cited by the Learned Grotius in his incomparable Book of the Truth of the Christian Religion . And among the Heathen , Plato ; who probably enough might have this Notion from the Jews , did make three Distinctions in the Deity by the Names of essential Goodness , and Mind , and Spirit . So that whatever Objections this matter may be liable to , it is not so peculiar a Doctrine of the Christian Religion as many have imagined , though it is revealed by it with much more clearness and certainty : And consequently , neither the Jews nor Plato have any reason to object is to us Christians ; especially since they pretend no other ground for it but either their own Reason , or an ancient Tradition from their Fathers : whereas we Christians do appeal to express Divine Revelation for what we believe in this matter , and do believe it singly upon that account . V. It is besides very considerable , That the Scriptures do deliver this Doctrine of the Trinity without any manner of doubt or question concerning the Unity of the Divine Nature : And not only so , but do most stedfastly and constantly assert that there is but One God : And in those very Texts , in which these three Differences are mentioned , the Unity of the Divine Nature is expresly asserted ; as where St. John makes mention of the Father , the Word , and the Spirit , the Unity of these Three is likewise affirmed , There are Three that bear record in Heaven , the Father , the Word , and the Spirit ; and these Three are One. VI. It is yet further considerable , That from this Mystery , as delivered in Scripture , a Plurality of Gods cannot be inferred without making the Scripture grosly to contradict it self ; which I charitably suppose the Socinians would be as loth to admit as we our selves are . And if either Councils , or Fathers , or Schoolmen , have so explained this Mystery as to give any just ground , or so much as a plausible colour for such an Inference , let the blame fall where it is due , and let it not be charged on the H. Scriptures ; but rather , as the Apostle says in another Case , Let God be true , and every Man a liar . VIIthly and Lastly , I desire it may be considered , That it is not repugnant to Reason to believe some things which are incomprehensible by our Reason ; provided that we have sufficient ground and reason for the belief of them : Especially if they be concerning God , who is in his Nature Incomprehensible ; and we be well assured that he hath revealed them . And therefore it ought not to offend us that these Differences in the Deity are incomprehensible by our finite understandings ; because the Divine Nature it self is so , and yet the belief of that is the Foundation of all Religion . There are a great many things in Nature which we cannot comprehend how they either are , or can be : As the Continuity of Matter , that is , how the parts of it do hang so fast together , that they are many times very hard to be parted ; and yet we are sure that it is so , because we see it every day . So likewise how the small Seeds of things contain the whole Form and Nature of the things from which they proceed and into which by degrees they grow ; and yet we plainly see this every year . There are many things likewise in our Selves , which no man is able in any measure to comprehend , as to the manner how they are done and performed : As the vital union of Soul and Body : Who can imagine by what device or means a Spirit comes to be so closely united and so firmly link'd to a material Body , that they are not to be parted without great force and violence offer'd to Nature ? The like may be said of the operations of our several Faculties of Sense and Imagination , of Memory and Reason , and especially of the Liberty of our Wills : And yet we certainly find all these Faculties in our selves , though we cannot either comprehend or explain the particular manner in which the several Operations of them are performed . And if we cannot comprehend the manner of those Operations which we plainly perceive and feel to be in our Selves , much less can we expect to comprehend things without us ; and least of all can we pretend to comprehend the infinite Nature and Perfections of God , and every thing belonging to Him. For God himself is certainly the greatest Mystery of all other , and acknowledged by Mankind to be in his Nature , and in the particular manner of his Existence , incomprehensible by Human Understanding . And the reason of this is very evident , because God is infinite , and our knowledge and understanding is but finite : And yet no sober man ever thought this a good reason to call the Being of God in question . The same may be said of God's certain knowledge of future Contingencies which depend upon the uncertain Wills of free Agents : It being utterly inconceivable how any Understanding , how large and perfect soever , can certainly know beforehand that which depends upon the free Will of another , which is an arbitrary and uncertain Cause . And yet the Scripture doth not only attribute this Foreknowledge to God , but gives us also plain Instances of God's foretelling such things , many Ages before it happened , as could not come to pass but by the Sins of Men , in which we are sure that God can have no hand ; though nothing can happen without his permission : Such was that most memorable Event of the Death of Christ who , as the Scripture tells us , was by wicked hands crucified and stain ; and yet even this is said to have happened according to the determinate foreknowledge of God , and was punctually foretold by Him some hundreds of years before . Nay , the Scripture doth not only ascribe this power and perfection to the Divine Knowledge , but natural Reason hath been forced to acknowledge it , as we may see in some of the wisest of the Philosophers . And yet it would puzzle the greatest Philosopher that ever was , to give any tolerable account how any Knowledge whatsoever can certainly and infallibly foresee an Event through uncertain and contingent Causes . All the reasonable satisfaction that can be had in this matter is this , that it is not at all unreasonable to suppose that infinite Knowledg may have ways of knowing things which our finite Understandings can by no means comprehend how they can possibly be known . Again , There is hardly any thing more inconceivable than how a thing should be of it self , and without any Cause of its Being ; and yet our Reason compels us to acknowledge this ; Because we certainly see that something is , which must either have been of it self and without a Cause , or else something that we do not see must have been of it self and have made all other things : And by this reasoning we are forced to acknowledge a Deity , the mind of Man being able to find no rest but in the acknowledgment of one eternal and wise Mind as the Principle and first Cause of all other things ; and this Principle is that which Mankind do by general consent call God. So that God hath laid a sure foundation of our acknowledgment of his Being in the Reason of our own Minds : And though it be one of the hardest things in the world to conceive how any thing can be of it self , yet necessity drives us to acknowledge it whether we will or no : And this being once granted , our Reason , being tired in trying all other ways , will for its own quiet and ease force us at last to fall in with the general apprehension and belief of Mankind concerning a Deity . To give but one Instance more ; There is the like Difficulty in conceiving how any thing can be made out of nothing ; and yet our Reason doth oblige us to believe it : Because Matter , which is a very imperfect Being and merely passive , must either always have been of it self ; or else , by the infinite Power of a most perfect and active Being , must have been made out of nothing : Which is much more credible , than that any thing so imperfect as Matter is should be of it self : Because that which is of it self cannot be conceived to have any bounds and limits of its Being and Perfection ; for by the same reason that it necessarily is and of it self , it must necessarily have all perfection , which it is certain Matter hath not ; and yet necessary Existence is so great a Perfection , that we cannot reasonably suppose any thing that hath this Perfection to want any other . Thus you see , by these Instances , that it is not repugnant to Reason to believe a great many things to be , of the manner of whose Existence we are not able to give a particular and distinct account . And much less is it repugnant to Reason to believe those things concerning God which we are very well assured he hath declared concerning Himself , though these things by our Reason should be incomprehensible . And this is truly the Case as to the matter now under debate : We are sufficiently assured that the Scriptures are a Divine Revelation , and that this Mystery of the Trinity is therein declared to us . Now that we cannot comprehend it , is no sufficient Reason not to believe it : For if this were a good Reason for not believing it , then no man ought to believe that there is a God , because his Nature is most certainly incomprehensible . But we are assured by many Arguments that there is a God ; and the same natural Reason which assures us that He is , doth likewise assure us that He is incomprehensible ; and therefore our believing Him to be so doth by no means overthrow our belief of His Being . In like manner , we are assured by Divine Revelation of the truth of this Doctrine of the Trinity ; and being once assured of that , our not being able fully to comprehend it is not reason enough to stagger our belief of it . A man cannot deny what he sees , though the necessary consequence of admitting it may be something which he cannot comprehend . One cannot deny the Frame of this World which he sees with his eyes , though from thence it will necessarily follow that either that or something else must be of itself ; which yet , as I said before , is a thing which no man can comprehend how it can be . And by the same Reason a man must not deny what God says , to be true ; though he cannot comprehend many things which God says : As particularly concerning this Mystery of the Trinity . It ought then to satisfy us that there is sufficient evidence that this Doctrine is delivered in Scripture , and that what is there declared concerning it doth not imply a Contradiction . For why should our finite understandings pretend to comprehend that which is infinite , or to know all the real Differences that are consistent with the Unity of an Infinite Being : or to be able fully to explain this Mystery by any similitude or resemblance taken from finite Beings ? But before I leave this Argument , I cannot but take notice of one thing which they of the Church of Rome are perpetually objecting to us upon this Occasion . And it is this , That by the same reason that we believe the Doctrine of the Trinity , we may and must receive that of Transubstantiation . God forbid : Because of all the Doctrines that ever were in any Religion , this of Transubstantiation is certainly the most abominably absurd . However , this Objection plainly shews how fondly and obstinately they are addicted to their own Errors , how mishapen and monstrous soever ; insomuch that rather than the Dictates of their Church , how absurd soever , should be called in question they will question the truth even of Christianity it self ; and if we will not take in Transubstantiation , and admit it to be a necessary Article of the Christian Faith , they grow so sullen and desperate that they matter not what becomes of all the rest : And rather than not have their Will of us in that which is controverted , they will give up that which by their own confession is an undoubted Article of the Christian Faith and not controverted on either Side ; except only by the Socinians , who yet are hearty Enemies to Transubstantiation , and have exposed the absurdity of it with great advantage . But I shall endeavour to return a more particular Answer to this Objection ; and such a one as I hope will satisfy every considerate and unprejudiced mind , that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two Doctrines of the Trinity and Transubstantiation . First , There is not equal reason for the belief of these Two Doctrines . This Objection , if it be of any force , must suppose that there is equal evidence and proof from Scripture for these two Doctrines : But this we utterly deny , and with great reason ; because it is no more evident from the words of Scripture that the Sacramental Bread is substantially changed into Christ's natural Body by virtue of those words , This is my Body , than it is that Christ is substantially changed into a natural Vine by virtue of those words , I am the true Vine ; or than that the Rock in the Wilderness , of which the Israelites drank , was substantially changed into the Person of Christ , because it is expresly said , That Rock was Christ ; or than that the Christian Church is substantially changed into the natural Body of Christ , because it is in express terms said of the Church , That it is his Body . But besides this , several of their own most learned Writers have freely acknowledged , that Transubstantiation can neither be directly proved , nor necessarily concluded from Scripture : But this the Writers of the Christian Church did never acknowledge concerning the Trinity , and the Divinity of Christ ; but have always appealed to the clear and undeniable Testimonies of Scripture for the Proof of these Doctrines . And then the whole force of the Objection amounts to this , That if I am bound to believe what I am sure God says , tho I cannot comprehend it ; then I am bound by the same reason to believe the greatest Absurdity in the World , though I have no manner of assurance of any Divine Revelation concerning it . And if this be their meaning , though we understand not Transubstantiation , yet we very well understand what they would have , but cannot grant it ; because there is not equal reason to believe two things , for one of which there is good proof , and for the other no proof at all . Secondly , Neither is there equal reason for the rejecting of these two Doctrines . This the Objection supposes , which yet cannot be supposed but upon one or both of these two grounds : Either because these two Doctrines are equally incomprehensible , or because they are equally loaded with Absurdities and Contradictions . The First is no good ground of rejecting any Doctrine , merely because it is incomprehensible ; as I have abundantly shew'd already . But besides this , there is a wide difference between plain matters of Sense , and Mysteries concerning God ; and it does by no means follow that , if a man do once admit any thing concerning God which he cannot comprehend , he hath no reason afterwards to believe what he himself sees . This is a most unreasonable and destructive way of arguing , because it strikes at the foundation of all Certainty , and sets every man at liberty to deny the most plain and evident Truths of Christianity , if he may not be humor'd in having the absurdest things in the World admitted for true . The next step will be to persuade us that we may as well deny the Being of God because his Nature is incomprehensible by our Reason , as deny Transubstantiation because it evidently contradicts our Senses . 2dly . Nor are these two Doctrines loaded with the like Absurdities and Contradictions : So far from this , that the Doctrine of the Trinity , as it is delivered in the Scriptures , and hath already been explained , hath no Absurdity or Contradiction either involved in it , or necessarily consequent upon it : But the Doctrine of Transubstantiation is big with all imaginable Absurdity and Contradiction . And their own Schoolmen have sufficiently exposed it ; especially Scotus , and he designed to do so , as any man that attentively reads him may plainly discover : For in his Disputation about it he treats this Doctrine with the greatest contempt , as a new Invention of the Council of Lateran under Pope Innocent Ill. To the Decree of which Council concerning it he seems to pay a formal submission , but really derides it as contrary to the common Sense and Reason of Mankind , and not at all supported by Scripture ; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole Disputation about it . And now Suppose there were some appearance of Absurdity and Contradiction in the Doctrine of the Trinity as it is delivered in Scripture , must we therefore believe a Doctrine which is not at all revealed in Scripture , and which hath certainly in it all the absurdities in the World , and all the Contradictions to Sense and Reason ; and which once admitted , doth at once destroy all Certainty ? Yes , say they , why not ? since we of the Church of Rome are satisfied that this Doctrine is revealed in Scripture ; or , if it be not , is defined by the Church , which is every whit as good . But is this equal , to demand of us the belief of a thing which hath always been controverted , not only between us and them , but even among themselves , at least till the Council of Trent ? And this upon such unreasonable terms , that we must either yield this Point to them or else renounce a Doctrine agreed on both Sides to be revealed in Scripture . To shew the unreasonableness of this proceeding , Let us suppose a Priest of the Church of Rome pressing a Jew or Turk to the belief of Transubstantiation , and because one kindness deserves another , the Jew or Turk should demand of him the belief of all the Fables in the Talmud , or in the Alchoran ; since none of these , nor indeed all of them together , are near so absurd as Transubstantiation : Would not this be much more reasonable and equal than what they demand of us ? Since no Absurdity , how monstrous and big soever , can be thought of , which may not enter into an Understanding in which a Breach hath been already made wide enough to admit Transubstantiation . The Priests of Baal did not half so much deserve to be exposed by the Prophet for their Superstition and folly , as the Priests of the Church of Rome do for this sensless and stupid Doctrine of theirs with a hard Name . I shall only add this one thing more , That if this Doctrine were possible to be true , and clearly prov'd to be so ; yet it would be evidently useless and to no purpose . For it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made . But to what purpose ? Not to make the Body of Christ , for that was already in Being ; and the Substance of the Bread is lost , nothing of it remaineth but the Accidents which are good for nothing , and indeed are nothing when the Substance is destroy'd and gone . All that now remains is to make some practical Inferences from this Doctrine of the Unity of the Divine Nature . And they shall be the same which God himself makes by Moses , which Text also is cited by our Saviour , Hear , O Israel , the Lord thy God is one Lord ; and thou shalt love the Lord thy God with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength : And thou shalt love thy neighbour as thy self . So that according to our Saviour the whole Duty of Man , the love of God and of our neighbour is founded in the Unity of the Divine Nature . I. The love of God ; The Lord thy God is One Lord , therefore thou shalt love Him with all thy heart , &c. this is the first and great Commandment : And it comprehends in it all the Duties of the first Table as naturally flowing from it . As that we should serve him only , and pay no Religious Worship to any but to Him. For to pay Religious Worship to any thing is to make it a God and to acknowledge it for such : And therefore God being but One , we can give Religious Worship to none but to Him only . And among all the parts of Religious Worship none is more peculiarly appropriated to the Deity than solemn Invocation and Prayer . For he to whom men address their Requests , at all times , and in all places , must be supposed to be always every where present , to understand all our desires and wants , and to be able to supply them ; and this God only is , and can do . So likewise from the Unity of the Divine Nature may be inferr'd , that we should not worship God by any sensible Image or Representation : Because God being a singular Being there is nothing like Him , or that can without injuring and debasing his most spiritual and perfect and immense Being be compared to Him : As He himself speaks in the Prophet , To whom will ye liken me , saith the Lord , and make me equal ? And therefore with no Distinction whatsoever can it be lawful to give Religious Worship , or any part of it , to any but God : We can pray to none but to Him , because He only is every where present , and only knows the Hearts of all the children of men ; which Solomon gives as the reason why we should address our Supplications to God only , who dwelleth in the Heavens . So that the Reason of these two Precepts is founded in the Unity and Singularity of the Divine Nature , and unless there be more Gods than One , we must worship Him only , and pray to none but Him : Because we can give Invocation to none but to Him only whom we believe to be God ; as St. Paul reasons , How shall they call on Him in whom they have not believed ? II. The love likewise of our Neighbour is founded in the Unity of the Divine Nature , and may be inferr'd from it : Hear , O Israel , the Lord thy God is One Lord , therefore thou shalt love thy Neighbour as thy self . And the Apostle gives this reason why Christians should be at unity among themselves ; There is One God and Father of all , and therefore we should keep the unity of the Spirit in the bond of Peace , that is , live in mutual love and peace . The Prophet likewise assigns this reason why all Mankind should be upon good terms with one another , and not be injurious one to another , Have we not all One Father ? hath not One God created us ? Why do we then deal treacherously every man against his brother ? And therefore when we see such hatred and enmity among Men , such divisions and animosities among Christians , we may not only ask St. Paul's question , Is Christ divided ? that we cannot agree about serving him ; either all to serve him in one way , or to bear with one another in our differences : I say we may not only ask St. Paul's question , Is Christ divided ? but may ask further , Is God divided ? Is there not One God , and are we not all his Offspring ? Are we not all the Sons of Adam , who was the Son of God ? 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Acts 20. 28. John 6. 62. John 8. 58. John 13. 3. Joh. 16. 27 , v. 28. v. 29 , 30. v. 31. John 17. 5. v. 8. 1 Joh. 1. 1 , 2. Phil. 2. 5 , 6 , 7 , 8. 1 Tim. 3. 16. Heb. 13. 8. Rev. 1. 8. v. 17. Rev. 22. 13. v. 16. Heb. 1. 2. Coloss . 1. 15 , 16. Heb. 1. 2. v. 2. v. 7. Ps . 104. 4. v. 6. Rom. 1. 4. v. 8. Ps . 45. 6 , 7. v. 10 , 11 , 12. * Ne referre quidem haec priora verba , de coeli terraeque creatione loquentia , ad Christum potuisset Autor , nisi pro concesso sumsisset Christum esse summum illum Deum , coeli & terrae Creatorem ; praesertim si ea , ut necesse soret , primò & directè ad Christum dicta esse censeas . Nam cum omnia Psalmi verba manifestè de Deo loquuntur , Christum autem Deum illum esse ne unico quidem verbo in toto hoc Psalmo indicetur ; necesse est ut si verba illa ad Christum directa esse velis , pro concesso sumas , Christum esse Deum illum summum de quo in Psalmo se●mo est . v. 11 , 12. ch . 1. v. 20. 1 John 5. 7. Rom. 1. 25. Gal. 4 8. Notes for div A62619-e16410 Hebr. 2. 16. Matth. 14. 31. 1 Cor. 1. 24. Heb. 5. 5. Job 33. 12 , 13. 1 Cor. 1. 21. Chap. I. v. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. Notes for div A62619-e21140 III. 1 Tim. 3. 16. Heb. 1. 2. 1 Tim. 2. 5. Heb. 7. 25. Heb. 2. 16 , 17 , 18. Heb. 4. 14 , 15 , 16. Heb. 2. 14 , 15. Joh. 5. 22 , 27. Heb. 12. 14. 1 Joh. 3. 3. 1 Joh. 3. 7. 1 Joh. 1. 20. ver . 21. Notes for div A62619-e27480 Joh. 3. 16. Heb. 4. 15 ▪ Joh. 8. 29. 1 Pet. 2. 22. Heb. 7. 26. 27. Heb. 9. 14. 1 Pet. 1. 18 , 19. 2 Cor. 5. 21. Eph. 5. 10 1 Pet. 1. 18. Joh. 15. 12. V. 13. Rom. 6. 6 , 7 , 8. 1 Cor. 5. 7. Lev. 1. 4. Heb. 9. 28. v. 28. Obj. 1st . Obj. 2d . Obj. 3d. Obj. 4th . Notes for div A62619-e32470 1 Cor. 8. 4. Deut. 4. 35. Isai . 44. 6. v. 8. Adversus Marcionem , I. 1. c. 10. 1 Cor. 8. 6. Serm. II. L. 5. Joh , 15 , 1. Eph. 1. 23. Deut. 6 ▪ 4. Mark 12. 2● ▪ 30 , 3● Isa 46. 5. 1 Kings 8. 39. Rom. 10. 14. Eph. 4. 6. Mal. 2. 10. 
A70315	----	Ektenesteron, or, The degrees of ardency in Christs prayer reconciled with his fulnesse of habitval grace in reply to the author of a book, intituled, A mixture of scholastical divinity with practical / by H. Hammond ... Hammond, Henry, 1605-1660. 1656 Approx. 94 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A70315 Wing H540 ESTC R14859 11845833 ocm 11845833 49843 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70315) Transcribed from: (Early English Books Online ; image set 49843) Images scanned from microfilm: (Early English books, 1641-1700 ; 533:8) Ektenesteron, or, The degrees of ardency in Christs prayer reconciled with his fulnesse of habitval grace in reply to the author of a book, intituled, A mixture of scholastical divinity with practical / by H. Hammond ... Hammond, Henry, 1605-1660. 10 p. Printed for R. Royston ..., London : 1656. First word of title in Greek characters. Bound and filmed previous to the author's Euschēmonos kai kata taxin, or, The grounds of uniformity from I. Cor. 14:40. London : Printed by J.G. for Richard Royston, 1657 (Wing H541). Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Jeanes, Henry, 1611-1662. -- The mixture of scholasticall divinity with practicall. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion ΕΚΤΕΝΕ'ΣΤΕΡΟΝ . OR The Degrees of Ardency IN CHRISTS PRAYER Reconciled with His fulnesse OF HABITVAL GRACE . In Reply to the Author of a Book , intituled , A mixture of Scholastical Divinity with Practical . By H. HAMMOND . D. D. LONDON , Printed for R. ROYSTON at the Angel in Ivie-lane . 1656. The Degrees of ardency in Christ's Prayer , &c. § . 1 I Was very willing to hearken to the seasonable advice of many , and to wholly withdraw my self à foro contentioso , to some more pleasing & profitable imployment ; but discerning it to be the desire of the Author of the Book , Intituled , A mixture of Scholastical and Practical Divinity , that I should reply to his examination of one passage of mine against Mr. Cawdrey , I shall make no scruple immediately to obey him , not only because it may be done in very few words , but especially because the doctrine , which he affixeth to mee , seems ( and not without some reason ) to be contrary to the truth of Scripture , which I am to look on with all reverent submission and acquiesce in , with captivation of understanding , and so not assert any thing from my own conceptions , which is but seemingly contrary to it . section 2 The proposition which he affixes to mee , is * this ; That Christs love of God was capable of farther degrees , and that he refutes , as being contrary to that point ( a truth of Scripture ) which he had in hand , viz. The dwelling of all fulness of habituall grace in Christ . section 3 By this I suppose I may conclude his meaning to bee , that I have affirmed Christs love of God ( meaning thereby that habituall grace of divine Charity ) to have been capable of further degrees , so as that capacity of further degrees , is the denyall of all fulness of that habitual grace already in him . section 4 And truly , had I thus exprest my self , or let fall any words , which might have been thus interpretable , I acknowledge I had been very injurious not onely to the verity of God , but also to my own conceptions , and even to the cause which I had in hand , which had not been supported , but betrayed by any such apprehension of the imperfection of Christs habitual graces . section 5 This I could easily shew , and withall how cautiously and expresly it was fore-stall'd by mee ; But to the matter in hand , it is sufficient , that I professe I never thought it ; but deem it a contrariety to expresse words of Scripture in any man who shall think it , and in short , that I never gave occasion to any man to believe it my opinion , having never said it in those words which he sets up to refute in mee , never in any other that may be reasonably interpretable to that sense . section 6 First , I said it not in those words , which he undertakes to refute ; These are p. 258. of his Book thus set down by him . This point may serve for confutation of a passage in Dr. H. against Mr. C. to wit , That Christs love of God was capable of farther degrees ] . section 7 These words I never said , nor indeed are they to be found in the Passage , which he sets down from mee , and whereon he grounds them ; which , saith he , is this : Dr. H. p. 222. In the next place he passeth to the inforcement of my argument , from what we read concerning Christ himself , that he was more intense in Prayer at one time than another , when yet the lower degree was sure no sin , and prepares to make answer to it . viz. That Christ was above the Law , and did more then the Law required , but men fall short by many degrees of what is required . But sure this answer is nothing to the matter now in hand , for the evidencing of which , that example of Christ was brought by mee , viz. That sincere Love is capable of degrees . This was first shewed in severall men , and in the same man at several times , in the severall rankes of Angels , and at last in Christ himself , more ardent in one act of Prayer than in another . section 8 Here the Reader findes not the words [ Christs love of God is capable of further degrees ] and when by deduction he endeavours to conclude them from these words , his conclusion falls short in one word viz. [ further ] and 't is but this , That the example of Christ will never prove D. H. his conclusion , unlesse it inferre , that Christs love of God was capable of degrees . ] section 9 This is but a slight charge indeed , yet may be worthy to be taken notice of in the entrance ( though the principal weight of my answer be not laid on it ) and suggest this seasonable advertisment , that he which undertakes to refute any saying of another , must oblige himself to an exact recital of it to a word , and syllable ; Otherwise he may himself become the onely Author of the Proposition , which he refutes . section 10 The difference is no more than by the addition of the word [ further . ] But that addition may possibly beger in the Readers understanding , a very considerable difference . section 11 For this proposition [ Christs love of God was capable of further degrees ] is readily interpretable to this dangerous sense , that Christs love of God was not ful , but so farre imperfect , as to be capable of some further degrees than yet it had ; And thus sure the Author I have now before mee , acknowledges to have understood the words ; and accordingly proposeth to refute them from the consideration of the all-fulness of habitual grace in Christ , which he could not doe , unlesse he deemed them a prejudice to it . section 12 But those other words , which though he findes not in my papers , he yet not illogically inferres from them [ that Christs love of God was capable of degrees , more intense at one time than at another ] are not so liable to be thus interpreted , but onely import that Christs love of God had in its latitude or amplitude severall degrees , one differing from another . See magis & minus , all of them comprehended in that all-full perfect love of God , which was alwayes in Christ so full , and so perfect , as not to want , and so not to be capable of further degrees . section 13 The Matter is cleare ; The degrees of which Christs love of God is capable , are by me thus exprest , that his love was more intense at one time than at another ; but still the higher of those degrees of intensness , was as truly acknowledged to be in Christs love , at some time , viz. in his agonie , as the lower was at 〈◊〉 ; and so all the degrees , which are supposed to be mentioned of his love , are also supposed , and expresly affirmed to have been in him at some time or other ; whereas a supposed capacity of further degrees , seems at least ( and so is resolved by that Author ) to inferre , that these degrees were not in Christ ( the direct contradictorie to the former Proposition ) and so that they were wanting in him , & the but seeming asserting of that want is justly censured , as prejudiciall to Christs fulness . Here then was one misadventure in his proceeding . section 14 But this is but the proaemial , part of my Reply , there is another more material branch of it still behind , which may yet seem necessarie to be added , viz. to mind him of ( what he well knowes ) the distinction between habits and acts of virtues , or graces ; and that love the Genus doth equally comprehend both these species , and that his discourse of all fulness belonging to the habitual grace of Christ , I speak distinctly of another matter , viz. of the degrees of that grace discernable in the several acts of it . section 15 This distinction I thought legible enough before , both in the Tract of Will-worship , and in the Answer to Mr. Caw . section 16 In the former the * Refuter confesseth to finde it , reciting these words of mine , It is possible for the same person constantly to love God above all , and yet to have higher expressions of that love at one time than another . Where the expressions at one time , and at another , must needs referre to the severall acts of the same , all-full habituall love . Onely I guesse not what temptation he had to choose that expression , which he there makes use of , viz. [ That there D. H. minceth the matter , and speaketh more cautelously ] adding [ that what he there saith is nothing to the matter now in hand ] Whereas 1. those of Will-worship being the First papers written on that subject , are sure very pertinent to ascertain him of the meaning of the latter , written in defense of them ; and secondly the early cautelous speaking there , might have made further later caution unnecessary : and 3ly , I could not be said to mince ( which to vulgar eares signifies to retract in some degree what I had said before , ) and again , speak more cautiously , when that was the first time of my speaking of it . section 17 Mean-while it is manifest , and his own confession , that there these were my words , and those so cautious , that this sense of the words which he undertakes to refute , could not be affixt on them . And this I should have thought sufficient to have preserved my innocence , and forstalled his Vse of Confutation . section 18 But the answer to Mr. C. which occasioned it was , I think , as cautious also , 1. In the words recited by the Refuter , viz. that Christ himself was more ardent in one act of prayer then in another . 2. In the words following in that answer , but not recited by him , viz. that the sincerity of this or that virtue exprest in this or that performance , is it we speake of when we say it consists in a latitude and hath degrees ; where the [ this or that performance ] are certainly Acts of the virtue , consisting in a latitude and the having degrees ( viz in that latitude ) no way implies him that hath that virtue in that latitude ( viz. Christ ) to want at present ; and in that sense to be capable of farther degrees . section 19 I am willing to look as jealously as I can on any passage of my own , which falls under any mans censure ; and therefore finding nothing in the words set down by him as the ground of the Refutation ) which is any way capable of it , I have reviewed the whole section , and weighed every period , as suspiciously as I could ; to observe whether I could draw or wrest that consequence from any other passage , not recited by him . section 20 And I find none in any degree liable , except it should be this in the * beginning of the Sect. Where setting down the argument , as it lay in the Tr. of Will-wor . I say t is possible for the same person which so loves God ( i.e. with all the heart ) to love him , and expresse that love more intensely at one time than another , as appeared by the example of Christ . section 21 If this be thought capable of misapprehension , by reason of the [ and ] disjoyning love from the expressions of it , and so the expressions belonging to the acts , the love be deemed to denote the habitual love ; I must onely say ; that this is a misapprehension , for that by loving with all the heart , in the first place , I certainly meant the sincere habit of Love , by love in the latter place , the inward acts of love , and by the expressions of love , the outward expressions of those inward acts , and of those acts onely I speak , and of those expressions , when I say they are more intense at one time then another . section 22 The word love , as I said , is a genus , equally comprehending the two species , habitual and actual love , and equally applicable to either of the species , to the acts as well as habit of love . And so when I say love is capable of degrees , the meaning is cleare , The generical word love restrained to the later species , i. e. considered in respect of the acts of love , gradually differenced one from the other , is that respect , capable of degrees , both inwardly and in outward expressions , that act of love , that poured out , and exprest it self in the more ardent prayer , was a more intense act of love , then another act of the same habitual love , which did not so ardently expresse it self . section 23 I shall explain this by the Refuters own Confession . The death of Christ , saith he , was an higher expression of Christs love of us , then his poverty , hunger , or thirst . To this I subjoyn that such as the expression was , such was the act of inward love , of which that was an expression , it being certain that each of these expressions had an act of internal love , of which they were so many proportionably different expressions ; And from hence I suppose it unavoidably consequent , that that act of internal love , exprest by his dying for us , was superior to those former acts , which onely exprest themselves in his poverty , and so the same person that loved sincerely , did also love , and expresse that love more intensly at one time then at another , which was the very thing I had said in another instance . But this I have added ex abundanti more then the Refuters discourse required of me . section 24 It now onely remaines , that I consider whether this Refuter have in the process of his discourse added any thing , wherein I may be any whit concern'd . section 25 And 1. saith he , the falsehood of such an assertion is evident from the point there handled and confirmed , the absolute fulnesse of Christs grace , which by the general consent of the Fathers and School-men was such , as that it excluded all intensive growth . section 26 But to this the reply will bee easily foreseen , from the premisses , that as the point by him handled and confirmed was distinctly the all-fulness of habituall grace in Christ , so his proofs of it by the consent of Fathers and School-men belong still to that fulness of habitual grace . section 27 Witness one for all , Aquin. is Ser. 3. qu. 7. art . 12. ad secundum , licet virtus divina possit facere aliquid majus & melius quàm sit habitualis gratia Christi , non tamen — though the divine power may make somewhat greater and better , than is the habitual grace of Christ , yet — so 't is plain he speaks of the fulness of the habituall grace . And ad tertium . In sapientia & gratia aliquis proficere potest dupliciter ; uno modo secundùm ipsos habitus sapientiae & gratiae augmentatos , & sic Christus in eis non proficiebat . Alio modo secundùm effectus , in quantum aliquis sapientora & virtuosiora opera facit , & sic Christus proficiebat sapientia & gratiâ , sicut & atate , quia secundùm processum aetatis perfectiora opera faciebat , — et in his quae sunt ad Deum , et in his quae sunt ad homines . One may increase in wisdome and grace two waies , one way according to the habits of them increased , and so Christ increased not ; another way , according to the effects ; when any doth more wise and virtuous workes ; and so Christ increased in Wisedome and grace , as he did in age , because according to the processe of his age , he did more perfect workes , and that both in things belonging to God , and men also . section 28 And thus are the Schoolmen understood by the Refuter himself , in his producing their testimonies , as appeares by the expresse words [ habitual grace p. 260. lin . penult . and holiness , and the Image of God in him ] p. 261. lin . 13. And so 't is most cleare , their consent belongs not , even in his own opinion , to the matter I had , and have in hand , no way denying but asserting a capacity of degrees among the acts of Christs love of God , and the expressions of it . section 29 Secondly , he will heare the Doctors objection , and consider of what weight it is . Objection ? against what ? against the fulness of habitual grace ▪ in Christ ? sure never any was by me urged againstit . And he cannot now think there was . The degrees of intenseness observable in the several acts of Christs love , his praying more ardently at one time then another , was all that I concluded from that text , Luke 22. 44. and that is nothing to his habituall love . section 30 But even to this he is pleased to frame answers ( though I hope his doctrine of the fulnesse of Christs habitual grace be no way concern'd in it ) and to these I shall briefly attend him , as my last stage in this no very long voyage . section 31 And 1. saith he , the vulgar translation renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prolixius ; and if this version bee good , then there is no place for the Doctors objection . But though I seek no advantage by that vulgar reading , yet thinking it a duty of reverence to that version , to take leave civilly , whensoever I depart from it ( wherein I shall have the suffrage of Protestants as learned in both the Languages * Hebrew and * Greek , as any ) and that I may to the utmost observe the Refuters steps , I shall not utterly reject it . section 32 'T is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth primarily signifie extension , and that properly belongs to length , and so the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a greater degree of that length . And if it bee granted , that it so signifie here , there will yet be place equally for my conclusion . section 33 For in every act of Prayer , be it but the shortest ejaculation , sent out by Christ , I suppose ( and my Refuter must not doubt of it ) there was some degree of ardency or intension ; And then sure according to the multiplying of those acts , lengthening that prayer , there must still in Christ ( I say not in every one of us ) be a proportionable multiplication of those degrees , and so parallel to a greater length ; a greater intension . section 34 This is cleare , and I need not adde ( what else I might ) that the very multiplication of more acts of any virtue , supposing it equally sincere in the habit ( and such is the length of Prayer , when it is in Christ ) is more valuable in the sight of God ( and that argues it more excellent ) than the smaller number of those acts would be , and proportionably more abundantly rewarded by him , who rewardeth every man not onely according to the sincerity of his heart , but also secundùm opera , according to the multiplied acts or workes , the more abundant labour proceeding from this sincerity . And so that will suffice for his first Answer . section 35 But then 2. Saith he , suppose we stick unto our own translation , yet the place may fairly be so interpreted , as that it may no wayes advantage the purpose of the Doctor . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more earnestly , may be considered in reference unto either the object unto whom he prayed , God ; or the matter , against which he prayed , the evils with which he conflicted in his agony . 1. Then , saith he , he did not in his agony pray more earnestly then at other times , if we consider his prayer in reference unto the object , unto whom it was , God. The Religion , and inward worship of his prayer , was for degrees alwayes alike equal . His trust and dependance upon God , love of zeal and devotion towards God , from which all his prayers slowed , were not at one time more intense then at another . But now 2. He prayed more earnestly in his agony then at other times , in regard of the matter , against which he prayed , the evils which he encountred with , which if they were not greater , then those that he deprecated in the former prayer , v. 42. yet at least they made a greater impression upon his humane nature ; for they put him into a bloody sweat . Being in an agony , he prayed more earnestly , and his sweat was as it were great drops of blood , falling down to the ground . section 36 These are the words of his second answer , and they are in the second part , the very distinct confession of all that I pretend in this matter ( and therefore I need not make any reflections on the first part of them ) For whatsoever , or how great soever the occasion of the increase of his intension was ( which I am willing to beleeve proportionable to the degree of the intension , a very weighty occasion that thus inflamed his ardency ) yet still , 't is confest , that on this occasion , he now prayed more earnestly then at other times , that which now approached made a greater impression on his humane nature ; which what is it but a proof of the point by me asserted , that Christ himself was more ardent in one act of prayer ( this in his agonie ) then in another . section 37 As for the greatnesse of the occasion , so confest●ly great as to cast him into that prodigious sweat , falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were drops of blood , that may testifie , but it cannot prejudge the ardency , which was occasioned thereby . section 38 T was not in Christ ( he will easily suppose with me ) as it is oft discernable in many of us , that those which have really no sincerity of love or zeal to God , can yet like the Mariners in the tempest , by some pressing fear or danger be awaked to but formal , and , be they never so loud , but hypocritically zealous prayers . section 39 The ardency in Christ was sincere ardency , accompanied with acts of love and trust of the same temper ; and the heightning it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was an addition of degrees to that act of ardency , and so of prayer , and proportionably of love and trust in God , above either what there was , or what there was , occasion for , at other times . section 40 Of this I shall hope it is possible to finde some instances among men ( of whose graces it can be no blasphemie to affirm , that they are capable of degrees ) suppose we a sincerely pious man , a true lover of God , and no despiser of his poor persecuted Church , and suppose we , as it is very supposeable , that at some time the seas roar , the tempest be at its hight , and the waves boat violently upon this frailbrittle vessel , may it not ▪ be a season for that pious mans ardency to receive some growth ? for his zeal to be emulous of those , waves , and poure it self out more profusely at such , then at a calmer season ? I hope there be some at this time among us , in whom this point is really exemplified , if it be not , it is an effect of want , not fulness of love . But I need not thus to inlarge ; It is not by this Refuter denied of the person of Christ , and that is my intyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference either to Mr. C. or to him , the utmost that I undertook to demonstrate then , or to justifie now . section 41 And so . I shut up this hasty paper , hoping that he which invited , and promised it a welcome , in case it were given him in a fair and Scholastical way , having nothing to accuse in it , as to the first Epithet , will abate somewhat in reference to the second , and allow it a friendly , though being unqualified , it pretend not to a more hospitable reception . The end . ἘΥΣΧΗΜΌΝΩΣ ΚΑῚ ΚΑΤᾺ ΤΆΞΙΝ ▪ OR , THE GROUNDS OF UNIFORMITY From 1 Cor. 14. 40. Vindicated from Mr JEANES'S exceptions to One passage in the View of the DIRECTORY . By H. Hammond D. D. LONDON , Printed by J. G. for Richard Royston , at the Angel in Ivy. Lane , M.DC.LVII . 1 Cor. 14. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Decently , and according to appointment . section 1 SInce the publishing that Answer to Mr J. concerning the degrees of ardency in Christ's prayer , I am advertised of another passage in that volume , in which I am concern'd , relating to some words of mine in the view of the Directory pag. 19. on the head of Vniformity in Gods service , and particularly respecting my rendring of the Apostle 1 Cor. 14. 40. Let all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . section 2 These indeed I thus rendred [ decently , and according to order , or appointment ] and affirmed the importance of that place to be , that all be done in the Church according to custome , and appointment , rendring this reason of the former , because it was implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently ( custome being the onely rule of decency &c. ) and of the latter , because the words do literally import this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. according to order or appointment . section 3 To the former of these he makes his first exception , thus , [ He dares not affirm that this is the immediate sense of the place , but onely that it is implied ; It cannot be denied but that decency doth imply such customes , the omission of which necessarily infer indecency , but that the omission of such ceremonies as ours , doth infer undecency , the Doctor & all his party can never make good ; What undecency can the Doctor prove to be in the administration of Baptisme without the Cross , as also in publick prayers and preaching without a Surplice ? But of this see farther in Ames in the places but now quoted ; The Doctor may perhaps look upon him as an inconsiderable adversary . But we shall think his Arguments considerable , until the Doctor , or some other of his party give a satisfactory answer unto them . In the mean while let us examine the proof that the Doctor brings for this sense : and it is , because custome is the onely rule of decency . This prop●sition , though very strange ▪ is prooflesse ; and therefore we might as well reject it , as the Doctor dictates it . But I shall add a confutation of it from these following arguments . 1. If custome be the onely rule of decency , then nothing else can be a rule thereof besides custome ; but this is false , for the light and law of nature , is also a rule thereof , and that infallible . 2. Nothing can be undecent , that is agreeable unto the onely rule of dicency . But divers things are undicent , which yet can plead custome : and this is so evident , as that . I will not so much undervalue the Doctors judgment as to endeavour any proofs thereof . It is impossible that the onely rule of decency should be undecent : But yet it is very possible that many customes should be undecent , and therefore I shall conclude that custome is not the onely rule of decency . 3. Lastly , unto custome , as you may see in both Aristotle and Aquinas , the frequent usage of a thing is required . But now there may be decency or handsomeness in the first usage of a thing ; and of this decency custome is not the rule , and therefore it is not the onely rule of decency . section 4 The first thing here charged on me is timidity , that I dare not say , what I said not , and this attended with a concession ( in a limited sense ) of the truth of what I did say ; the second , is the impertinence , or unsufficiency of that , in that limited sense , to prove what he conceives I would have from it , viz. that the omission of our ceremonies doth infer indecency ; And the proof of this charge twofold , 1. by way of question , founded in two instances , the Crosse in Baptisme , and the Surplice in publick prayer and preaching ; 2. by reference to Ames , and resolving to think his arguments considerable , till a satisfactory answer be given them . And his third charge is , my using an unsufficient proof to prove my interpretation , viz. this because custome is the onely rule of decency ] which he confutes by three argument . section 5 These three charges I shall now very briefly examine , and if I mistake not , clearly evacuate . the first by assuring him , 1. that I did dare to say , and indeed said ( as I then thought , perspicucusly ) the full of what I meant , but that it was no way incumbent on me , to say either what I did not mean , or what Mr J. or any other should be justly able to charge of want of truth in the least degree . And 2. if what I said cannot , as he confesses , be denied , to have truth in it in one sense , I demand why must it be a not daring ( which is wont to signifie timidity , or cowardice ) that I affirmed it not in another sense , wherein be doth not consent to it ? section 6 To make short , and prevent all possibility of his , or any mans farther mistaking my words , I shall hasten to tell him the full of my meaning in that passage , that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently ] implies [ according to custome ] viz. that in such things as these , of which then I spake , gestures , habites and the like circumstances of Gods publick service , wherein the Apostle prescribes care of decency , 't is necessary to observe the customes of the place wherein we live : This I then thought sufficiently explicated by exemplifying in mens wearing long hair , which the Apostle proved indecent by its being against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith Suidas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a custome of some continuance in that place ( which yet in women there , and in men in other places , where that custome prevail'd not , had nothing indecent in it . ) section 7 But this exemplification of my meaning he thought fit to conceal from the Reader , and supply that vacuity onely with an &c. yet reciting at length , to a word , what was immediately before , and after it . His design in so doing I judge not , but shall endeavour to undeceive the Reader for the future , by farther inlarging on it . section 8 All people , I think , in the world have some outward significations , and expressions of Reverence , but all have not the same , but according to Topical customes some different , some contrary to others . We of this , and all our neighbour Nations express reverence by uncovering the head , the Turkes do the contrary . Again among Christians , 't is customary for men so to express their Reverence , but for women , saith the Apostle , it is not , but the contrary ; and so still it is among us . Nay it was once among some hethens ( that worshipt Mercury ) in act of the highest reverence , even of adoration , to throw stones at their God , among others to cut themselves with lances , when they were a praying to him . And it can be no news to Mr J. that these customes were not observed by other countreys ; the Jews that threw stones at Christ , and the Damoniack that cut himself with them , were neither of them interpretable to worship him . section 9 This therefore was no dark , but visible foundation of what I said ; In affigning any rite or ceremony for the service of God , decency , saith the Apostle , was to be observed , the onely rule to judge of that , is , say I , to consider the customes of that particular place , of which we consult . Where bowing the knee , or kneeling on the ground , is customarily used as a token of reverence , where putting off or keeping off the hat , there the choice of ceremonies must be made with respect to those particular customes ; Here 't is evident that I mean not the frequent usage of that ceremony , in opposition to a first usage of it , as Mr J. is willing to mistake me , and sound one of his arguments on that mistake , but the standing custome of the place , by which , as by an argument or evidence , such a ceremony is demonstrated to be a reverential respect , and so ( for the service of God to whom all reverence is due ) decent in that place , though in Nature , or in the estimation of all other men , it be not so . section 10 Certainly this is so evident in it self , and so undeniably the importance of my words , that there can be no need farther to inlarge on it , much lesse to examine the weight , or meaning of his concession , that it cannot be denyed but that decency doth imply such customes , the omission of which necessarily infers indecency . ] section 11 This saying of his some Readers may look on with Reverence , as not readily comprehending the importance of it , others may chance to despise it under the appearance of a tautologie . But upon pondering , it will appeare that the Author had a meaning in it , which he designed should bring in some advantage to his cause , and without which he was not likely to advance far , or succeed in it . section 12 Some customes we know there are , which are so highly decent , as that the omission of them necessarily infers indecency ; But what are they ? why , such as the law of ( at least Lapst ) nature prescribes , covering of nakednesse , and the like ; of which t is evident among all that have not learnt of Carneades industriously to rase out all natural measures of honest and dishonest , that the omission of them inferres indecency , yea and necessarily inferres it , this sort of decency being natural to all men , that ever were , or shall be in the world , born and educated in what nation , or inured to what customes soever , and this the very first houre after our first parents fall , before any custome had been contracted which might recommend it to them . section 13 And as of these his Rule is true , that the omission of these necessarily inferres undecency , so it is in a manner proper to these , and belongs not to any other sort of things , whose decency flowes but from some positive command though it be of God , or custome or command of men . To such things whose decency flowes from any command either of God or man , this rule cannot be fully applied , for that command might have been not given , or there might be a space before it was given , or a people to whom it was not given , and then in any of those cases , the omission would not be indecent to whom the law was not given ; and so it doth not necessarily and absolutely , but onely dependently on that law , and conditionally , inferre indecency ; so in like manner the Rule holds not in those things , whose decency is introduced onely by custome , for that , as Mr. I. truely saith , arising from frequency of actions , it must again be granted , that there was a time when that which now is custome , was new , and so not custome , and again there are , or may be nations , with whom that custome ( whatsoever can be inflanced in ) hath not prevailed , which prejudges still the necessity spoken of , that such omission should inferre indecency . section 14 And so we see the summe of Mr I. his liberal concession , viz : that decency implies naturall decency , or such customes , which are naturally decent , and so the omission of them naturally indecent ; and if the Dr. or his party do not prove , or make good , that the administration of baptisme without the crosse , is against the law of nature , that the preaching without the surplice beares analogy to the disclosing of Nakednesse , he is utterly refuted by Mr I. in his interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or notion of decency . section 15 That this is indeed his meaning ( though somewhat darkned in that his expression ) will appear but consequent to the two things , which he hath premised in this matter , from Amesius his notion of decency , p. 64. in Marg : 1. that decency requires not that any sacred things be instituted de novo , but onely that those things which are instituted by God , be used in that manner which is agreeable to the dignity of them , 2. that as order so decency belongs to civil offices , as well as sacred things , in which indecorum est vitium oppositum debito illi modo , qui requiritur ad eorum justum finem et usum consequendum , indecency is a vice opposed to that due manner , which is required to the obtaining the just end and use of those things . Now if in the former of these , the mode , he speakes of , as agreeable to the dignity of those things which are instituted , be it self supposed by him to be instituted by men , then must he acknowledge humane power of instituting ceremonies , which being so contrary to his design , I must resolve not to be intended by him ; but rather that as the sacred things are instituted by God , so the mode , which is consentaneous to their dignity is instituted by God also , and that nothing is decent in sacris , which is not so instituted . And so likewise on the second head , that of civil offices . For that indecency , which is a vice or sin , must be contrary to some law of Gods , and so also that which is opposed to the due manner which is required , and so is necessary either necessitate medii , or praecepts also , to obteining a just end , this sure is more than the omission of an indifferent custome , which may or may not be continued without any offence against nature , even the omission of strict universal duty , either natural decency , or somewhat that beares proportion with it . section 16 Now this being thus far explained , it is time to close with Mr I. and mind him , what he cannot but know , that the decency which I said implied custome , is certeinly another thing from natural decency , and hath place onely in those things , the omitting of which doth not necessarily inferre indecency . That omission which necessarily inferres indecency , inferres it in all that e-ever did , or shall omit it ; we know in logick , that no proposition is necessary , which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true in the whole species , of all , and every one , and I leave it to his judgement , whether he think the Dr. and his party ( i. e. Praelatists , I suppose , ) do conceive , that Adam ( whether in , or out of paradise ) Noah in , or out of the Arke , &c. were obliged to pray in Surplices , under pain of Indecency ? And so ( in his other instance ) that John Baptist , that Christ , or ( because the text saith that he baptized not but his disciples ) that those disciples , even before the death of Christ , might not baptize any without the sign of the Crosse , but under the same penalty ? section 17 Nay ti 's allready past question , that Mr I. in his first argument against my dictate ( as he calls it ) saith , that the light and law of Nature is also a rule of decency , and so not onely custome : And if so , then custome is a rule of decency also , and not onely the Law and light of Nature , and where custome , and not the light of Nature is the rule , there the omission of that doth not necessarily inferre indecency . And of such decency alone it is evident that I spake , on the head of Vniformity , ( and could not speake sense , if I spake , either of any other , or of the General notion of Decency , which is competible to any other ) and from thence it followes demonstratively , that of that Decency of which I spake , ( though not of that , of which it is certain I spake not ) still Custome is the onely rule of decency . This therefore I hope may serve in answer to his first charge , that of my timidity , that I dared not say , what I said not ; together with a view of his concession of the truth of what I did say , and the wary limitation of that concession . section 18 Secondly then to his second charge , the unsufficiency of that limited truth ( which is the utmost he will yield my proposition ) to prove what I would have from it ] It will soon appear of how little force it is , when 1. my meaning was quite another thing from what he affixt to my words , or yielded me in his limited concession , as hath already been largely manifested ; and 2. my conclusion is regularly consequent to that which was alone my meaning . This latter the addition of a few words will clear also . section 19 My conclusion designed in that Section , was the justifying of Vnformity of ceremonies in the service of God , and one of the grounds to support that , the decency of those ceremonies , wherein all should joyn , and that decency ruled , and judged of by the custome of the place , in which such or such a ceremony was an usual indication , and expression of that reverence , which being due from all inferiours to their superious , is much more due from all Christians to God. section 20 In these it is certain , custome is the rule and the onely rule of decency ; Neither Nature nor Gods Law obliges all man-kind to this , or that expression of reverence . Several Nations have their several manners of doing it ; Onely Nature tells us , that the most reverened manner of treating is best becoming God , and that it cannot be decent , to treat God in that manner as we would not do any superior beside , and Gods own expostulation about the offering polluted bread upon his altar , and of sacrificing the lame & the sick , Mal. 1. 8. is a confirmation of that , Offer it now , saith God , unto thy governour , will he be pleased with thee ? section 21 Apply this to a particular case , to a Nation , where 't is customary to address to Kings , kneeling , and there the Analogie will hold exactly , ( but not where that is not custome . ) Among such I may say , Did ever any man that had his limbs and health , offer a petition to his Prince in the gesture of sitting , or lying along upon a table ? and if he did not , then I must , I suppose , regularly conclude from custome , the one rule of decency in such matters , that according to Gods arguing it cannot be decently done in his service , which is the tendring our petitions or requests to that infinite Majesty . And so proportionably in other things . section 22 This I did not there apply to the Cross in Baptisme , and the Ministers using of the Surplice , as being not pertinent to that place . Another head was set apart for those , and proceeded to § . 28. the Cross expresly named , and the Surplice implied under the title of other ceremonies , of which it may there be seen , what my conclusion was , not what is here deem'd incumbent on me to prove , that the omission of them infers indecency , but that standing on those grounds , whereon they are known stand , Conscience duly instructed cannot think it necessary or tending to edification to cast them causlesly out of this Church , or the whole Liturgie for their sakes . ] section 23 And yet if Mr J. shall now desire to know what the grounds of those two Ecclesiastical rites are , which alone he is pleased to name , on perswasion , I suppose , that they were as fit , if not fitter then any others , for the disproving my position , of [ custom being the onely rule of decency ] I shal now render him a brief account of them , such as may in some degree confirm the truth of it . section 24 And first for the Crosse in Baptisme . 1. 'T is known to all that our Christian course is a spiritual warfare under Christ our Great General ; Now it is , and alwayes hath been customary over the world , that in a Militia there should be some banner , or Insigne , to which every one should resort and fight under it . This hath custome made decent among all , and supposing that custome , the omission of it in an army is indecent , yet not so , as things dishonest , or breaches of the Law of Nature , are indecent . section 25 And the Crosse on which Christ was crucified , the Embleme also of that state that every Christian enters into , a constant couragious patience for all afflictions was by the primitive Christians thus used , as their a symbol or Insigne , and every man that is inrolled in the Christian Militia , is by him that inrols him , signed with it ; and this practice being thus founded , and received in the Church , Saint Augustines words are worth remembring , and cannot be denied to have truth in them , b Signum crucis nisi adhibeatur , sive frontibus credentium , sive ipsi aquae quâ regeneramur &c. nihil ritè perficitur , unless the sign of the cross be used either to the foreheads of the believers ( who are Baptized ) or to the water it self by which we are regenerate , it is not duly performed , i. e. with such ceremonies , as by custome of the Church the Rule of decency , belong to it ; and , Crucis signo in fronte hodie tanquam in poste signandus es , omnesque Christiani signantur ( de Catechiz . rud . c. 20. tom . 4. pag. 915. ) thou must be signed now in the forehead with the sign of the Cross , as the Israelites on their door-posts , and so must all Christians . In the forehead head particularly c in fronte figat ubi sedes pudoris ) because the seat of shame is there , which we render in token that the baptized shall rot be ashamed — . section 26 Secondly , the usage of this ceremony of signing with the Cross , was we also know , frequent in the Church ( while the gifts of healing continued ) in d curing diseases , and casting out Devils , so that Athanasius frequently affirmes of it , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the sign of the cross all magick and witchcraft is brought to nought , all the Idol Temples laid waste and empty . section 27 And then Baptisme being the exorcising of Devils ( the ancient Catechists we know were called exorcists ) the rescuing a person from the power of Satan into Gods sonship and family , what can be more proper , or agreeable , or exactly symbolical , then the use of this in Baptisme , according to that of Tertullian , de Resurr . Carn . Caro signature ut anima muniatur , the flesh or body is signed , that the soul may be defended or fortified . section 28 And if instead of the f frequent use of it among the ancients , even g before the cumbersome weight of ce emonies came in ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Author of the Quest . and Resp . ascribed to Justin Martyr , Qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 364. in time of prayer we sign those that have any need of it , those that are any way ill affected ) we in this our Church retein it , onely in our solemne entrance into Christs camp , in token that we mean valiantly to fight under his banners , and in confidence that he that thus signed to Constantine victory from heaven ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this overcome ) will thus give grace , and seal to us victory over our ghostly enemies . What question can there ever be of the perfect decency of this usage among us ? section 29 And then for the Surplice : It is no news I hope for several sorts of men to have solemn garments for solemn actions , which they do not use at other times . The Judges upon the Bench , or the Lords at their coming to Parliament , are a sufficient evidence of this , who weare not those robes in common occasions which there they do , as betokening their quality and the imployments they are about . And then what is thus customarie in civil matters ( viz : to difference persons and imployments , yea and dayes by distinction of garments ) and is allowed to be decent therein , this by analogie undeniable , is as fitly and decently from thence derived to solemne sacred actions also , such are the publick offices of the Priest ; and the commands of our Superiors being added to this decency of the matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is , I am sure , more than undecent for inferiors to be obstinate , and deny obedience to them . In the choice of the garment there hath been also , as neare as may be , a resemblance observed of those garments , which in Scripture are mentioned for the like solemnities , long , shining , i. e. white robes , or garments ; And if the constant usage of other Churches beside this of ours , Eastern as well as Western , for so many centuries together , be considered , it will be competently able to establish an Ecclesiastical cust me also , which , in things of this nature , were external ornaments , and formalities , is a more rational ground , and rule or measure of decency , then any Mr J. ( or Amesius to boote ) will readily be able to produce for the rejecting of them , or breaking , and casting away those bands , which tyed no harder a yoke than this upon their shoulders . section 30 In this case I believe ( though not in the garments themselves ) there is place for that decency , the omission of which necessarily inferres indecency , and for such order the breaking of which must soon end in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which Mr I. saith , St. Paul opposes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) viz : down right confusion . section 31 Having sa'd thus much ex abundanti , above what was incumbert on me , I shall flatter my self , that I may now spare any larger paines , in survey of Amesius's arguments , which Mr J. is resolved to think considerable , and to speake very magnificently of them , as proving that the text is 1 Cor. xiv . 40. rightly understood doth not onely not authorize any humane institution of ceremonies , but on the contrary plainly condemnes them , and this , saith he , was so well managed by him , that he hath quite beaten out of the field Bishop Morton and his second , Dr J. Burges : section 32 Here is triumph indeed . And I suppose the Reader already discernes , what are the grounds of it , viz. that Amesius acknowledges nothing decent , but that , the omission of which necessarily inferres indecency , i. e. as hath been shewed , nothing but natural decency , the omission of which is a vice contrary to that , by consequence , that there is no such thing , as an indifferent gesture or garment , which either civil , or Ecclesiastical custome , or obedience to our lawfull superiors may render decent ; that whatsoever some eternal Law of Nature commands not , the doing of that , if it be but wearing such a garment , which the Canons of any Church prescribe , nay , by parity of reason , a cloake or a buttond doublet , is absolutely unlawfull by force of 1 Cor. xiv . 40. section 33 This being the bottome of those arguments of Amesius , I may safely tell Mr J. that they could no otherwise beat either Bishop Morton , or Dr J. Burgesse out of the field , than that they thought them utterly unworthy their making replies to ; He that thinkes there is nothing indifferent , nothing lawfull , the omission of which is not sin , doth certainly use other dictonaries than we do ; discernes no difference betwixt lawfull , and necessary , and as the Assertors of Fatall production of all things will not allow a cause to be sufficient to produce any effect which it doth not produce , and so produce , that it cannot not produce it , which is to tell me that I sit , and walke at the very time , when I stand still , it being certain , that I am equally able to do both those , when yet I really do the third onely , so he will not allow any thing morally possible , which is not morally necessary , which is certainly the giving new lawes to words ( making the word [ lawfull or possible ] which was wont to be interpreted that which may or may not be done , to signifie onely that which must be done , and may not be emitted ) and not new reasons to confirme old paradexes . section 34 This argument of Amesius against things indifferent , that learned Bishop was well acquainted with , by his familiar conferences with Mr. Lapthorne a vehement disputer against ceremonies , and whom the Bishop thought fitter to refute by trifling instances , of unbuttoning , and buttoning his cass●ck ; than by more serious attempts of conviction , i.e. in plain termes to despise and smile at , than to dread ; and if Mr J. have really read Mr Hooker , whom he somwhere intitles our Patrone of ceremonies , he may in him remember a discourse of lawes , which will supersede all necessity , or benefit of my farther inlarging on it . section 35 Meane while , to the reproch of my great stupidity , I willingly acknowledge , that it cannot enter into my understanding , what sense that text is capable of , which with the best ( possible ) managery can be taught plainly to condemne all institution of ceremonies in the Church , i. e. by what prosyllogismes , or supplies or advantages of art this Enthymeme shall be rendred concludent . The Apostle commands that all things be done decently and in order . Ergo , He condemnes all institution of Ceremonies for Gods worship . He that can maintain this consequence not onely to be true , but ( as Mr J. affirmes of him ) plain and evident , will be a formidable adversarie indeed , much better deserving that title , than one whom he knowes not , and therefore honours with it . section 36 His third and last impression now remaines , wherein he undertakes to prove by 3. arguments that custome is not the onely rule of decency ; and his first argument is , because the light and law of nature is also a rule of decency . To this I answer , that in those things , whereof alone he knowes I there speak , in the § . concerning Vniformity , i.e. in things indifferent , gestures and other ceremonies in Gods service , the Law of Nature is no rule at all , and , I suppose , he cannot think ; I am sure , he pretends not to prove , or so much as affirme , it is , and therefore though not simply in all sorts of things , of which I spake not , nor can by any rules of discourse be supposed to have spoken , yet as to the matters then before me , wherein Ecclesiastick Conformity consisted , custome and onely custome was the rule of Decency . section 37 His second argument is wholly deceitfull , and must be discovered to be so by reducing it to rules of art . 'T is by him variously formed into two several Syllogismes . The first is this . Nothing can be undecent , which is agreeable to the onely rule of Decency . But divers things are undecent , which yet can plead custome . The conclusion now must be , Therefore custome is not the onely rule of decency . section 38 But this is no regular Syllogisme , 't is in no mood or figure , nor readily reducible to any , and therefore t was his onely way to presume it evident , and never to endeavour any proof thereof . section 39 But he hath thought fit to vary this syllogisme , and give it in other termes , and then one might hope it would be exactly form'd . 'T is thus , It is impossible that the onely rule of decency should be undecent . But yet it is very possible that many customes should be indecent . Therefore he shall conclude that custome is not the onely rule of decency . section 40 But this is no syllogisme neither , being far removed from the measure that Logicians exact , and such as by which I will prove any thing true , that is the most distant from it . For example , it is a granted truth , that Law is the onely rule of Justice , yet this I shall disprove by a syllogisme exactly formed by Mr J. his model , Thus , It is impossible that the onely rule of justice should be unjust . But yet it is very possible that many Laws should be unjust . Therefore I shall conclude that Law is not the onely rule of justice . section 41 To discover this deceit then , the syllogisme which is now no syllogisme must be somewhat better form'd , according to the rules of Logick , and reduced , as near as it can , into a true syllogisme . Thus , Whatsoever is it self undecent , cannot be the onely rule of decency . But custome is it self undecent . Therefore custome cannot be the onely rule of decency . Here before it can be defin'd whether this be a regular syllogism , or no , it must be demanded , quanta est minor , is the assumption Vniversal or particular ? If it be particular , then either the conclusion must be particular also , or else t is a false syllogism . And if the conclusion be particular , then it infers no more then that some undecent custome cannot be the only rule of decency , which is willingly granted by me , who do not at all affirm it of undecent customes ; But if the minor be Vniversal , then 't is a false proposition , for certainly all customes are not indecent . The short is , Nature may be the rule of one sort of decency , & custom the only rule of another ; yet if the custom be in it self indecent , then of such indecent custom it is not pretended , that it is either onely , or at all the rule of decency . And so still my proposition may stand good , which as it belonged not to natural decency , so much less to what is by Nature , or in it self undecent , never imagining it reasonable , that what gestures were against those Laws of Nature , or Scripture , or any other Law of decency , or rather of natural comliness and honesty , should by pretence of any custome whatever , be introduced into Gods worship ; 'T is sufficient that some customes may be decent , or in themselves not indecent , and that all decency in the service of God , is to be regulated and judged of by conformity with them : For I said not that all customes were the rule of decency , but that some were , and that there was no other rule , but custome . This , I hope , hath discovered the invalidity of his second argument . section 42 His last argument [ because there is dicency in the first usage of some things ] falls upon that mistake of my words , which I discoursed of , and cleared at the beginning , for I never said , that a thing must be customary , before it is decent in any kind ; ( knowing unquestionably that there is a natural decency ) but that the decency of any ceremony in Gods service , wherein God and Nature have prescribed nothing particularly , must be regulated according to those measures , which the customes of any place do allow to be reverential among them ; Or , in yet plainer words , the civil customes of any Nation , by which this or that sort of gesture is rendred a token of reverence , are the onely rule , by which the decency of indifferent gestures , &c. is to be judged of , in order to God's service . And so much for the last argument also , and consequently for the first part of his exception , that against my interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently . section 43 But there is yet a second charge behind against my rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to appointment ] which he hath managed in these words . section 44 As for the other part of the words , let all things be done in order , Ames in the place forementioned sheweth that order requireth not such ceremonies as ours , and he giveth this reason , because order requireth not the institution of any new thing but onely the right placing and disposing of things which are formerly instituted : and this he makes good from the notation of the word , from the definitions of order , which are given by Philosophers and Divines &c. from the context of the chapter , and from the usage of the word elsewhere . But the Doctor , that the words may give some countenance unto our ceremonies , adventureth upon a new interpretation of them . The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he , ) literally import according unto appointment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to appoint , as Mat. 28. 16. Act. 22. 10. and 28. 23. And we may here upon argue à conjugatis , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be sometimes rendred appointment . But because it may sometimes be rendred appointment , will it therefore follow that it must be so rendred in this place ? We may say as will as the Dr. that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally import according unto order , as order is taken strictly for the right placing or ranking of things one before , another after , and this we have confessed even by Dr John. Burgesse in his rejoynder unto Ames p. 78. a book published by the special command of the late King. Moreover this sense is favoured by the coherence , for . v. 31. we have a particular instance of order in this acception of the word , ye may all prophesie one by one &c. and not all or many speake at once . 2. We have the opposite of order taken in this sense . 1. v. 33. confusion . Let all things be done in order , then is as much as , let all things be done without confusion . And I hope confusion may be avoided in the worship of God without such ceremonies as ours . But we will for once suppose , though not grant , that the clear importance of the words , is , that all be done in the Church according to custome and appointment . Yet the Dr hath a hard taske to performe , before he can come nigh his conclusion , that the words of Paul are a proofe of the more than lawfulnesse of prescription of such ceremonies as ours in a Church : For he must prove that custome and order here are taken in such a latitude , as that they include not onely the customes and appointments of the Apostolical Churches ▪ but also of all the Churches of God in succeeding ages : and the performance of this he will find not to be so easie , as he may imagine . I am sensible that I have by this discourse provoked a very learned and formidable adversary , but it is onely love of the truth hath ingaged me in so unequal an incounter , and therefore I hope the Dr will pardon and excuse my boldnesse . If he can by dint of argument prove the truth to be on his side , I shall not be sorry or ashamed to be overcome by him . section 45 To this my answer will be very briefe , 1. by giving the reason of my rendring , 2. by evidencing , that if the vulgar were acknowledged the righter rendring , yet my conclusion would very regularly , follow thence , and that therefore I have no need to contend with any gainsayer , about my rendring . section 46 For the first , it is manifest to any that knowes but the elements of Greeke , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and properly signifies [ according to ordination or appointment ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies [ according to ] not [ in ] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ an ordinance or constitution ] millions of times in authors , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly , or in order ] lying more consonant with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no reason can be rendred , why if that had been the designed meaning , that word should not have been used there . section 47 That it may so signifie Mr J. acknowledges , and so I have obtained all I seek in my first proposal , which was not , that it must necessarily thus signifie , but that this being the literal regular rendring of it , I had sufficient reason to render it thus . section 48 I proceed then to the second thing , that if what he pretends to be possible also , were indeed the onely possible , or ( by way of supposition , but not concession ) if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] did really import no more than [ in order ] as that is opposed to disorder or confusion , yet I say , it will soon appear , that the Apostles commanding such order or orderlynesse , and forbidding all confusion in ecclesiastical affaires , must by consequence be interpreted to command the instituting and observing uniformity of ceremonies in a Church . This I thus deduce . section 49 First there is no possibility of worshipping God externally and publickly , without use of some ceremonies or circumstances of time , place , and gesture , &c. Secondly there is no possibility of order in a multitude , without uniformity in the same circumstances , Thirdly , there is as little possibility of Vniformity among many , without either agreement one with another , or direction of some superior to them all , what shall by all be uniformely performed . Fourthly the agreement one with another , if it be onely voluntarie , and such , as by which none are obliged , no way secures the end ; but if it be such an agreement , that every single person is obliged to observe , then still is that a law of that body , as of a Councel , &c. and as truely so , as the constitution of a single Praelate can be thought to be . And so the conclusion regularly followes , that to the preserving but of order , or orderlynesse in a Church , it is necessary , there be appointment , what shall by all be uniformely performed ; confusion unavoidably coming in , where no certain rules are prescribed for Vniformity . section 50 What can be denyed in this processe , I fore see not , yet when ti 's granted , one reserve Mr J. hath still left him . For saith he , if it were granted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies appointment or ordination , yet still it will be incumbent on the Dr. to prove , that this extends not onely to the customes and appointments of the Apostolike Churches , but also to the Churches of succeeding ages . And my answer to this will conclude this whole debate . section 51 First then I acknowledge , that , it is not here necessarily ordained by the Apostle , that all the Churches of God in succeeding ages should institute ceremonies in worship , for , provided those ceremonies were once instituted , all that this text inforces , is uniforme obedience to them . section 52 But then secondly , when for many circumstances of Gods worship , there is no order particularly taken by Christ and his Apostles , as in what gesture publick supplication shall be addrest , in what , lauds and hymnes , and confession of the faith , &c. and yet the rule is given by them , that all shall be done according to appointment , and moreover in other places that obedience be paid to those superiors which watch over our souls ; and when those rules are not given onely to the persons that then lived in the Church of Corinth , &c. but to all that should ever live in that , and all other Churches , it cannot then be deemed , either that there were no superiors designed to succeed Christ , and his Apostles in the ordering of his Church , or that they should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set in order the things that were wanting , such as the Apostles had left undisposed of , or that inferiors should not be bound to obey them uniformely when they thus gave orders to them . section 53 When we are commanded to obey our parents , civil as well as natural , by a law given by God to Moses , or by Christ to his disciples , can it be strange , that we that lived not in either of those ages , should thereby be obliged , when God in his providence hath given us fathers of both kinds ( as well as them ) regularly presiding over us , and making use of that liberty that is presumed in all parents , viz : to give commands , and expect obedience from their children ? Certainly it cannot , and as little can it be doubted , either whether our ecclesiastical parents have power to institute in things omitted , and thereby remitted to their care by the Apostles , or whether we their obedient children , that are commanded to act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appointment , should from time to time be disobliged , and free to disobey them in whatsoever they appoint us . section 54 T is granted him , if he please , that what Christ , and his Apostles have already prescribed , should not be repealed by those that thus succeed them ; should they rashly assume that power , they would not in so doing act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether regularly or according to appointment ; but for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which they have made no rules , but left order to Titus , &c. ( i.e. by parity of reason , to the Bishops in every Isl●nd ) to make them , here what power is left them , may certainly with perfect safety be exercised by them , and that necessarily inferres our obligation to yield obedience to their exercises of them . section 55 This is all the observance Mr J. seemes to expect of me at this time , unlesse his intimation to all admirers of Mr. Hooker , that they should vindicate their great Patrone of Ceremonies , may passe for an admonition to me , who acknowledge my self a thankfull adorer of Gods graces in that Godly learned man , and so exact a few lines more above the regular account . section 56 This will detain me no longer than whilest I mind the Reader that in a discourse of the ben●fits which we receive from Christ in the Sacrament , and otherwise , Mr Hooker undertakes to set down how Christ in his human nature is communicated to us , and so present with us ; To this end 3. things he shewes at large , 1. that as nothing created can be unlimited , or receive any such accident from any as may really make it infinite , so neither the soul nor body of Christ , nor Christ as man , nor according to his humane nature , can possibly be every where present , no nor the substance of the body of Christ , which neither hath nor can have any presence but onely local . 2. That this cannot be rendred possible either by the grace of union with Deity , nor by any other possible means , as he at large excellently deduceth it , pag. 300 , 301 , 302. 3. That it may peradventure be well enough granted in some sense , and after a sort , that Christ is every where present , as man , viz. 1. in respect of the conjunction of the humane nature with the Deity , which conjunction is extended as far as the Deity , the actual position being restrain'd and tied to a certain place , and 2. by cooperation with Deity , and that in all things . section 57 Now on this third head , ( without reflecting on the two former , which assure us of the authors meaning in it ) two passages Mr J. takes hold of , which , if he know any thing in either philosophy or scholastical divinity , are both guilty of a gross mistake , and cannot be sufficiently wondred at by him , that they should fall from so learned a pen. section 58 But I suppose there is no great skill in either of those learned faculties , required , to distinguish betwixt that which truly and properly is , and that which may in some sense , and after a sort , and in two respects onely ( neither of which belong to the propriety of being ) be well enough granted , and that with a [ peradventure ] also , to have influence on all these . section 59 And what severity is this , to require of every learned man , that hath most largely refuted an adversary , to be so averse from all thoughts of peace and reconcilation with him , that he may not allow him to speak truth , or but perhaps to speak truth in a sort , and in some sense , and in two onely respects ? all which are still more than intimations , that he thinks him to be absolutely ( and in simplicity and propriety of speaking ) in a gross errour , impossible even to the power of God to have truth in it . section 60 If any should chance to say of an eloquent man , that you might hear an Angel speak in him , and I should reply , that it might peradventure be well enough granted in a sort , or in some sense , that when he spake you might hear an Angel , assuring you at large of my opinion , that no bare man can truly be an Angel , nay that it was impossible for God himself to bring to pass , that at the same time he should be an Angel , and not an Angel , a man , and not a man , or which is all one , a bare man , and yet an Angel , or ( in fewer words ) when Christ saith he is a door , and a vine , if I should say , that in a sort and in some sense , and that in two respects , each of these had truth in them , would Mr J. think fit to leave his subject , and let loose for three leaves together , and pawn all his Philosophy and scholastical ( not considering what the consequence also may be to his practical ) divinity , to accuse and wonder at , and never to give over wondering , and withall solemnly to refute this or that improper figurative speech , so perfectly acknowledged by the speakers to be such ? section 61 If he have that great leisure , and any prevalent temptation thus to lay it out , I shall onely assure him , that I have not so much of either , as to attend these his motions , nor any other lover or admirer of Mr Hooker , that I know of , and therefore beseech him contentedly to rest in this general return to his charge of that learned man , without expecting any more explicit● or particular survey of it . And so much for Mr H. also . section 62 I have thus without any other obligation , than what my desire to undeceive the Author and his Readers , laid upon me , paid him now this my second observance ; And may be allowed to think it time , that he who hath been so liberal of his uses of publick refutation of others words , should find some vacancy for one use of more private ( if not reprehension , yet ) examination of his own actions ; And then I shall offer to his consideration , how much more agreeable to the laws of brotherly kindnesse or candor it had been , to have proposed his exceptions in such a manner of friendly address , as might have brought him home the same satisfaction , and saved others the importunity of these uselesse , because personal debates . When he hath sincerely observed in himself the motive of his other distant choice , I have obtained the end of my charity in mentioning it to him , and have no more to return to him at this time . THE END . Errata in the first Reply to Mr Jeanes . Pag. 1. l. 2. dele to . p. 3. l. 4. r. change . l. 28. r. another , see ▪ magli . p. 6. l. 11 , r. is in that . p. 10. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Errata in the second Reply to Mr Jeanes . Pag. 11. l. 1. r. known to stand . p. 13. l. 28. r. meer external . p. 15. l. 6. r. Mr Hynde , and Mr Glapthorne two vthement disputers . p. 16. l. 23. r. measures . Notes, typically marginal, from the original text Notes for div A70315-e150 * Of the fulness of Christ . p. 258. * p. 259. * p. 221. n. 1. p. 259. * Paulus Fagius , Praf . in Vers . Chal. Paraph. in Pentat . * Joh. Boys Eliens . vet , Interpr . cum . Beza-collat . Notes for div A70315-e7410 a Sign● crucis actio Christiana describitur . Aug. de Doctr. Chr. l. 4. b In Joh. Tr. 118. c Tom. 10 p. 289. B. d See Aug. de Civ . D●il . 22. c. 8. e De Incarnat . Tom. 1. pag. 84. So pag. 101. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And pag. 102. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And contr . Arian . Or. 1. pag. 285. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Praesente signo crucis obmutescit Paganitas . Aug. T. 4. 229. B. And 832 B. Daemonia nominatâ cruce Christi terrentur , si impensius fiat , fugantur . Dii Paganprum metu crucis responsa dare non possunt . f Ad omnem progressum frantem crucis signaculo terimus . Tertul. de Cor. Mil. c. 3. g Vide Narrat● . Hippolyti Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud Pallad . Hist . Laus . pag. 1049. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 144. Eccl. Pal. l. 5. Sect. 55. p. 139. p. 140. 
A65849	----	Christ ascended above the clouds his [brace] divinity--light in man, his being [brace] the Word in saints the only way and rule [brace] vindicated [brace] from the cloudy, erroneous, heretical, and blasphemous conceits of John Newman and his brethren : and the only rule of faith demonstrated for the general information of professours (and people) of all sorts, and the said J.N. his book stiled The light within &c. (with his manifest contradictions) both scripturally, historically, and rationally examined / by a servant of Christ, G. Whitehead. Whitehead, George, 1636?-1723. 1669 Approx. 157 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). 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A65849) Transcribed from: (Early English Books Online ; image set 106341) Images scanned from microfilm: (Early English books, 1641-1700 ; 1163:5) Christ ascended above the clouds his [brace] divinity--light in man, his being [brace] the Word in saints the only way and rule [brace] vindicated [brace] from the cloudy, erroneous, heretical, and blasphemous conceits of John Newman and his brethren : and the only rule of faith demonstrated for the general information of professours (and people) of all sorts, and the said J.N. his book stiled The light within &c. (with his manifest contradictions) both scripturally, historically, and rationally examined / by a servant of Christ, G. Whitehead. Whitehead, George, 1636?-1723. 71 p. [s.n.], London printed : 1669. Errata: p. 71. Imperfect: cropped, stained, with print show-through and loss of print. Reproduction of original in the Union Theological Seminary Library, New York. Includes bibliographical references. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Newman, John, 17th cent. -- Light within. Jesus Christ -- Divinity. Society of Friends -- Doctrines. 2004-11 TCP Assigned for keying and markup 2004-12 SPi Global Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-01 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion CHRIST Ascended Above the CLOUDS . His Divinity — Vindicated From the cloudy , erroneous , heretical , and blasphemous Conceits of John Newman , and his Brethren . His Light in Man Vindicated From the cloudy , erroneous , heretical , and blasphemous Conceits of John Newman , and his Brethren . His being The Word Vindicated From the cloudy , erroneous , heretical , and blasphemous Conceits of John Newman , and his Brethren . His being In Saints Vindicated From the cloudy , erroneous , heretical , and blasphemous Conceits of John Newman , and his Brethren . His being The only way and Rule , Vindicated From the cloudy , erroneous , heretical , and blasphemous Conceits of John Newman , and his Brethren . AND The ONLY RULE of FAITH DEMONSTRATED , For the general Information of Professours ( and People ) of all sorts . And the said J. N. his Book stiled , The Light within , &c. ( with his Manifest Contradictions ) both scripturally , historically , and rationally examined . By a Servant of Christ , G. WHITEHEAD . Out of thine own mouth will I judge thee . Luke 19.22 . His mischief shall return upon his own head . Psal. 7.16 . Behold , they belch out , &c. Psal. 59.7 . The mouth of them that speak lyes shall be stopped . Psal. 63.11 . Let them be confounded , &c. Psal. 129.5 . London , Printed in the Year , 1669. The PREFACE to the Unprejudiced Reader . IT is real Love and Zeal for God's living Truth and People , which constrains me thus to appear in these Controversies , against such inveterate scornful Spirits and Antichristian Principles , as tend to invalidate and make void the very Life of Christianity and Power of Godliness , by their slighting and reviling the Light within , professed by us the reproached People called Quakers : Which Light , being the very Principle which vvould direct the mind to God and Christ , by whom it is given . Reader , such occasions of publick contest are not of our seeking , nor is it desirable to us , thus to appear against any People professing Religion ( called Sectaries ) but it hath been some few angry men called Baptists , and some other Professors partly of their Faith , who have publickly both in Preaching and Print given us such occasions , by their implacable Enmity vented against us and the truth professed by us , as also by their dis-ingenuous , false , and injurious dealing with us and our Principles , by mistaking and perverting of them in many things , making themselves matter and work to make War with us , as this John N●wman hath in several things , which he hath forged against us as our Principles , which are none of ours . But its prejudice and pride makes such blind men presumptuous . Reader , we find no new thing , nor any more profundity brought forth , by these prejudiced Baptists against us , than the persecuting Hireling Priests did nigh twenty yea●s ago , in their Railing Pamphlets , and Pulpits ; One main Subject of this John Newmans , in his Book , is to prove the Light in every man , not to be Christ ; which he should not need to have done , until it had been so affirmed by us ; for though we do affirm a spiritual divine Light of God , and of his Son , to be in every man , yet it is not our Principle to say that Christ is in every man , or that every man hath the Son ; but a measure of his Light , Grace , or heavenly Gift in all , which would lead out of darkness , and give the knowledge of God's Glory in the face of Christ , and so reveal the Son of God within , whom he that hath , hath the Father also . But this J. N. his enmity against the Light within hath led him so far besides any true sense of God , or reverence to his Gift , as to call it but a feigned Light within , ( though he hath neither demonstrated what the Light within is in its self , nor shewn any reason against it ) and also to endeavour to exclude both God and Christ out of all his People , endeavouring to perswade us , that neither God nor Christ can be in any man , contrary to the manifest Testimonies of both the holy Prophets and Apostles . Reader , in moderation peruse what follows , and let the Truth and its Light within ( not prejudice and darkness j●dge concerning these matters which are principal things in Controversie between us called Quakers , and the Baptists , with other Professors of th● same Spirit ) and here thou mayst see the Controversie is about the Word ; 2dly about the only Rule of Life ; 3dly , About Jesus Christ ; 4thly , and about the Scriptures , whether they be properly to be called the Word , the Foundation and only Rule of Life for all men ( as J. N. asserts of them ) or Jesus Christ his Spirit within to be the only Way and Rule , yea or nay . These Controversies are Scripturally and Rationally discussed in the Sequel . The Principal Passages of this John Newmans Book against our Principle , are in the same Book contradicted , and plainly confuted by himself , and his chief Principles and Contradictions are herein laid down , as collected out of his own Book and briefly noted . Reader , It may seem very wonderful to thee , that any men should have the confidence to undertake to confute others , when they can write very few Pages without contradicting and confuting themselves , and thereby manifesting their own Folly , Distraction , and Confusion , as this J. N. hath done against us , as much as ever I knew any of our Opposers do : What reason can any have to follow or depend on such who have neither Soundness , Stability , nor Consistancy in their own Principles , let the Moderate and Rational Reader judge . This J. N. had been answered , when his Book was newly Published , but that we had several more noted An●agonists to deal withal , wherefore I waved his Book , and did not take time so much as to read it over till very lately , being desired by some Friends , a little to take notice of it ; we have a large Answer to part of it by another Friend , which is laid by till the rest of his Books be published . Reader , I have waved much Falshood and Nonsence , and many Tautological Impertinencies in J. N.'s Book , as not willing further to obtrude upon thy Patience therewith ; also thou mayst take notice that divers of the Subjects here treated on , ( as that about the Light within , and the Scriptures , with other matters of Controversie ) are more fully Discussed and Resolved in our dear Friend Samuel Fisher's Book , entituled , Rusticus ad Academicos , in Answer to John Owen , Tho. Danson , John Tombs , and Rich. Baxter , wherein Presbyterians , Independants , and Baptists are concerned , though none of them could ever Reply to it , but it lyes upon their heads , not Answered by them until this day : Also several considerable Books besides , have divers of us writ , in Answer to many peevish Reviling Pieces of the Baptists , which they never yet Replyed to ; but the Truth is and will be over their heads , and over those envious Spirits among them . Moreover , The Contradictions of some Principal Baptists , and others ( about their Assertion of the Scriptures being the only Rule ) [ in Two late Discourses in London ] may be taken notice of in the sequel . — As also here is Finally a Bill of Excommunication given forth by divers of the principal Baptists about BOW , against one that forsook them and their dead wayes ; wherein the Reader may also take notice of their envy and falshood . London , the 12th month , 1669. CHRIST Ascended above the Clouds , &c. JOHN NEWMAN's Instance to prove the Scriptures the Word , Isa. 28.9 , 10 , 11 , 12 , 13. The Word of the Lord was to this People , Precept upon Precept , &c. Pag. 6. Answ. [ Scriptures ] signifie writings , and not the Word ; neither doth this Instance prove them to be the Word , for the Prophets of God ( who speak as the holy Spirit moved them ) did both inwardly receive and speak forth Precept upon Precept , here a little , and there a little , from the immediate Spi●it and Power of God , as immediatly taught by him , which is before and above the Scriptures thereof , which no where ●ffirm themselves ( being the writings in an abstract sense ) to b● the Word . Also preaching Jesus Christ the Word , and the Scriptures a●e two things ; the one being in a living Power and Voice , and the other in written Characters . Moreover , the Lord sendeth out his Word , and melteth the Snow , the Hoar-frost , and Ice , Psal. 147.18 . Surely this Word is not the Scriptures . J.N. There are a People labour to blind this Truth , by affirming , That Christ is the Word , not the Scriptures , for they say the Scriptures are the Sayings or Words of God , pag. 13. Answ. To affirm Christ to be the Word and not the writings , but that in them are the words or sayings of God , words of his Covenant , &c. or that they contain a Declaration of God and Christ , is no blinding of Truth , but what is ●ffi●med in , and by the Scriptures themselves , and the Word of the Lord came to the Prophets before they spake forth or writ the words ; see Jer. 1.1 , 2. The words of Jeremiah , to whom the Word of the Lord came . J. N's Instance from Mark 4.14 . What Word was this that the Devil taketh out of mens hearts ? None will think it Christ , but the Scriptures of the New Testament , pag. 17. Answ. The Seed sown in the heart by the Son of man , hath virtue and life in it , in the very being of it , for rooting , growth , and increase of fruit , which is more than the writings which no where in Scripture are called the Seed , and can he say the Son of man did sow some Scriptures in the High-wayes which the Devil took ? Also many retain Scripture in the profession of it , who notwithstanding are but as the high-way ground unfruitful , in whom the Seed of Life doth not take root , so that the Devil doth not steal away the Scriptures or Bible from them , not properly Christ out of their hearts ; but he steals away their hearts and minds , blinding them from the sense and sight of the vertue , life , and light of the Seed , or Word of Life withi● . J. N. The Word of God grew and multiplied , Acts 19.20 . Cannot be understood of Christ , a multiplication of Christ , p. 17 , 18. Answ. Can he then think that Bibles grew and multiplied ? Surely the Word had Life and heavenly Virtue in it , that was capable of growth , and its multiplying was both in the increase of gifts , and adding to the number of them who received it ; and though Christ be but one , yet his Life , his living Word , and Gifts , both grow and increase where he is received . J.N. Christ cannot be the Word , because Christians may and ought to receive his Word into their hearts . Christ is not received into the hearts of men , nor in Person dwell in their hearts , p. 21. Answ. How grosly Erroniously and Irrationally hath he asserted and reasoned that Christ cannot be the Word , because the Word is received into the hearts ; and how contrary to plain Scripture to say , Christ is not received into the hearts , see 2 Cor. 13.5 . Rom. 8.10 . Col. 1.27 . Christ in you except you be Reprobates ; Christ in you the hope of glory , &c. but that Christ in Person doth not dwell in the hearts , who ever affirmed that he doth ? J. N's Instance from Luke 11.28 . Blessed are they that hear the Word of God and keep it . None that will mak● use of Reason , can believe that Christ did intend that Christians should keep himself , for every Christian is kept 〈◊〉 and Christ , 1 Pet. 1.5 . p. 15. Answ. Though Christians be kept by God and Christ , it s through Faith and Obedience in the Light , whereby they continue in both , and retain God in their knowledge , holding the Head which is Christ , and holding fast the faithful Word , keeping the Word of his Patience , such keep the Truth : all which amounts to the same , or is equivolent with keeping Christ , the Word , the Truth , the Life , wherein is the Patience of God , and Faith of the Elect exercised against all Temptations and Tryals , which are not overcome by the writings without , whic● cannot truly be called the Word of his Patience as J. N. doth without distinction , when they express words of his Wrath , Judgment , and Displeasure against sin and wickedness ; But the word of Faith , Life , and Patience in the Soul , immediately expresseth the Love and Patience of God and Christ unto it , to a●m it in times of Afflictions and Tryals ; and this we are to keep . For many both profess and keep Scriptures or Bibles , who are out of the Patience of C●rist . And now I Query , What Reason is it this Opposer would have us make use of , and what is the ground of it in man ? for he speaks of carnal Reason which cannot re●ch God , and also a Reason to be made use of , Pag. 64. Surely we cannot look on him to be such a Mast●r of Reason , as infallibly to distinguish , how highly soever he thinks of himself , whilst he denies and opposeth the Light within , as being but a feigned light ! John N●wman , where 's thy Reason , and what and w●ence is it ? We must not take thy carnal , dark , and prejudiced Conception for Reason ; nor be swayed thereby when thou art ignorant of the very Grounds and Principles of true Reason , and so much opposest plain Scripture , which hypocritically thou pretendest for thy only Rule . J.N. To deny the Scriptures to be the Word of God , is to deny the very fountain and well-spring of comforts * to the Soul in Affliction , which is brought out of the Promises in the Scriptures to the Soul by the Spirit through Faith , p. 44. Answ. How grosly Erroneous is it to deem the Scriptures the very Fountain and Well-spring of comforts ; and to say , that the Spirit brings the Comforts from thence to the Soul ; whereas God is the Fountain , which to say of the Writings , is all one , and as blasphemous as to say they are God , as some of the Ranters have said ; & as once one of them affirmed to me , at Emnith , near Wisbitch , That the Bible which I had in my hand was God ; but he quickly after came to be distracted . — 2dly , The Spirit and Gift of Christ , is as a Well of Living Water in true Believers , and it is the Spirit of Promise the Comforter , having the Life of all Gods Promises and Truth of Scriptures in it self from God the Fountain ; and this Spirit is infinite , and so not ●ontained in the Scriptures , though it contains the truths that are in the Scriptures of Truth ▪ for they came from the Spirit ; and it opens the understanding in the Scriptures as it 's waited in . J.N. — His sad Consequences ( which he thinks do follow the denying the Scriptures to be the Word and Rule ) proved inconsequent , and his great Ignorance therein detected . — In Answer to his 43 , 44 , 45 pages . There are no sad Consequences as he asserteth in denying the Scriptures to be the Word and Rule for Salvation . And Fi●st , I doth not take away the ground of Faith for Remission . 2dly , Nor Assurance , for Christ and his Light within , is the Ground and Foundation of Faith and Assurance . 3dly , Nor doth it make void the Exercise of Faith in the precious Promises ; for the Spirit of Promise , both as a Rule manifests the Promises , exerciseth Faith in , and fulfils them . 4thly , Nor doth it deny the Comforts of Faith from the Promises , the Spirit of Promise being both the Comforter , and sheweth us things to come . 5thly , Nor doth it destroy the support & supplies of Grace to the Soul in affliction ; For these we receive from God in his own Spirit , and not from the writings outward . 6thly , Nor doth it deny the knowledge of Acceptance , for that is given to us by the Spirit of God , by which we are sealed unto the day of Redemption , and know that we are o● God , and the Mystery of Life and Salvation is revealed unto us by the Spirit . 7thly , Where the Spirit of Truth and its Light within is obeyed and truly owned to be the Guide and Rule , it leaves not men in the dark , nor out of the knowledge of God , or enjoyment of Life eternal : But to deny the Spirit , or Ligh● 〈◊〉 Christ , to be the Rule for Life and Salvation , doth leave 〈…〉 dark , void of saving Knowledge and Life . J.N. 8thly , Without this ( viz. the Scriptures to be 〈◊〉 &c. ) we know not that there is any God , or Christ , or Salvation by God in Christ , nor by what means it may be obtained ( all men are left in the dark ) and no man knoweth how to enjoy Life Eternal , pag. 45. Neither do we know what God counteth unclean , and what holy ; And in short , without the Scriptures we know not any promise that belongeth to this life , or that to come ; these dreadful conclusions will follow , denying the Scrip●ures to be the Word and Rule to Salvation , and it leaves men to walk by fancy and imagination . Answ. Poor men ! you h●ve shewn your selves s●fficiently herein , and what an empty implicit Faith you are in , and how void both of the knowledge of God , Christ , and Salvation you are , and how yet in your sins , having denied Christ and his Light within to b● your Rule , Way , and Foundation , as he is to his followers ; and so you are walking by your fancies and imaginations , w●o ●et the Scriptures in the place of Christ , as your only and absolute Rule and Ground of your Faith and Knowledge . And then , if one should ask you , How you prove the Scrip●ures to be true , if they must be the absolute and only Rule , and none other , then you m●st prove them by themselves , or plead their own authority from an implicit Faith you have of them ; which is but still an absurd way of reasoning , or assaying to convince gain-sayers , being but Petitio principii , a begging the Question . And how would this convince either Papists , Turks , Jews , Infidels , or Athiests , to tell them our Bible , or Scriptures , are infallibly true , and the only Rule to know there is a God and a Christ , and Salvation by him ; and to know what God counteth unclean , and what holy . And then what a sad sentence of no less than Condemnation doth this pass upon all People and Nations , who have not the Scriptures , as being all void of knowledge th●t there is either God , Christ , Salvation good or evil , whereas there is a living Evidence throughout the Creation , or Works of God therein , of the eternal Power , or Maker ; see Psal. 19. Rom. 1. Job 12. and many do know , and have known these things written of ( which concerns Salvat●●● by the Light of God and Christ , in them that never could 〈◊〉 or had the Scriptures outwardly ; as those Gentiles which 〈◊〉 the Law , yet did those things contained in it , and shewed 〈◊〉 ●ffects of the Law written in their hearts , Rom. 2. though the Scriptures are profitable to the Man of God , who hath them , being led by his Spirit which opens them . J.N. The Eternal Power and Spirit that was in Christ , cannot properly be called Christ ; this Power or Spirit is God , and not Christ. Answ. Contrary to plain Scriptures , opposing both the Divinity and Deity of Jesus Christ , who is both the Power and Wisdom of God , 1 Cor. 1. The second Adam , the quickning Spirit , ch . 15.45 . And the Father , the Word , and Spirit , are One , 1 Joh. 5.7 . J.N. The will and mind of God is contained in the Scriptures , in order to mans Salvation , p. 49. Answ. The Word [ contained ] is erroneously place ; for the Writings contain only a Declaration of the Mind and VVill of God in order to Salvation . God and his Mind , Thoughts , VVill , and Wayes , are Infinite ; and the Heaven of Heavens cannot contain Him. J.N. The Word was in the beginning , but Christ was in time , not till he had taken Nature upon him , and became in the likeness of sinful Man , being born of the Virgin Mary . — Christ was not the Word before Christ was , pag. 50 , 51. Answ. This Assertion opposseth the Deity and Divinity of Jesus Christ , and contradicts the faithful Testimonies of the Holy men of God in the Scriptures of Truth . For if the Son of God was not the Word , nor in the Beginning , nor before the Virgin Mary , then Jesus Christ was not God , but is represented as a finite Creature . But the Erroneousness of this is apparent , for the Word was with ( and was ) God in the beginning , by which he created the Heavens , and framed the Worlds , Joh. 1.1 , 2 , 3. Heb. 11.3 . And that this Word was Jesus Christ , is plain ; seeing it's expresly said , God created all things by Jesus Christ , Eph. 3.9 . Yea , all things visible and invisible were created by him , Col. 1. But if Jesus Christ , the Son of God , was not in being before he took flesh in the womb of the Virgin ( or was not before Mary ) how could all things be created by him ? And Nebuchadnezzar was of a better belief than to think that the Son of God was not in his time ; for he said , Lo , I see four men loose , walking in the midst of the fire , and they have no hurt ; and the form of the fourth is like the Son of God , Dan. 3.25 . And was not this before Mary , or Christ's outward-birth of her ? All ye Baptists answer me , what Scripture had he for that ? And Christ is called the Wisdom and Power of God , 1 Cor. 1.24 , 30. And was not this He ( the only begotten of the Father ) that said , I was set up from Everlasting ? before the Earth ? and when there was no Depths was I begotten , before the Mountains were setled , and before the Hills was I begotten ( or brought forth ) Prov. 8.23 , 24 , 25. And also see that Prophesie of Christ , Mich. 5.2 . Thou Bethlehem-Ephratah , though thou be little among the thousands of Judah , yet out of thee shall He come forth unto Me , that is to be Ruler in Israel , whose goings forth have been from of old , from everlasting : which plainly proves the Eternity and Divinity of Jesus Christ , against such Baptists , and Professors , as this our Opposer J. N. who also in his Antichristian Doctrine of denying Christ to be the Word , or to be in the beginning , hath followed the steps of those old reputed Hereticks mentioned in the Ecclesiastical Chronography , viz. The Allogians , who denied Christ to be the Word ( as this J. N. hath done ) and of them it is said , They condemned the Gospel after John , ( who gave such a plain Testimony for the Divinity of Jesus Christ , Joh. 1. ) Also Theodatas denied the Divinity of Christ , and he , it 's said , was the first Author of that Heresie of Artemon , who took Christ but for a bare and naked Man , which is like this Assertion , That Christ was in time , not ( the Word ) in the beginning , nor till He became in the likeness of Man , being born of Mary ; which hath also affinity with that of Arrias , and his Sect , called Arrians ; who said , That the Son of God had a beginning of Essence , that there was a time that He was not : And doth not J. N. affirm as much , That there was a time when Christ was not , the Word was in the beginning , not Christ : which is like also to that of Photinus , Bishop of Sirmium , who ( as it s said ) maintained the Heresie of Sabellius ag●inst Christs Divinity , and said , The Word was at the beginning with the Father , but not the Son , Eccl. Chro. fol. 584. Soc. l. 2 , c. 24. Ephiphan . Haeres . 71. Also several others noted in History for Hereticks held the like . Also if J. N. or the Baptists , should use these words , as his Doctrine impor●s , when they Baptize ( viz. ) I Baptize you in the Name of tne Uncreated God , in the Name of the Son Created , &c. would they not then plainly appear like Eunomius , Bishop of Cyzicum , teaching his Heirs ( viz. ) That the Son was Created ; as when he Baptized all that came to him , In the Name of the Uncreated God , in the Name of the Son Created , &c. Eccl. Chro. fol. 583. Now if John Newman did think to be more Pop●lar , and gain Repute by this Piece , intended against the Quakers , he will be frustrated of his end , when his Antichristian and corrupt Doctrines come to be viewed in this Treatise , and the Baptists , and others , that have owned him therein , may be ashamed of him , and his works ; and it would be more reputable and commendable for him and them all , to study to be quiet , and charitable , to follow peace with all men , and not to revile the Light and Christ within , as but a feigned Light , or Christ ; nor to to oppose the Divinity of Christ , the Son of God , as he hath done . J. N. His Names , Jesus Christ , are not attributed to his God-head , but to his Man-hood ; For his Name , Jesus , signifies a Saviour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Anointed ; He was not Jesus , or a Saviour , as he was God , p. 51.65 . Answ. Though Jesus signifies a Saviour , and Christ Anointed ; yet to confine those Names only to the Manhood , still agrees with the erroneous Doctrines before , That Christ was not the Word from the beginning ; whereas He took upon him the Man-hood in time ; in which , though we own Him as the Anointed of God , yet He was also God's Anointed as He was His only begotten , and delight , ( and so the Son from His Eternal Being or Substance ) before the Mountains and Hills were settled . Also J. N. ( though to his own confutation ) grants , That He was the Son of God from the beginning , pag. 66 , 67. ( and the● He was God's Anointed from the beginning ) But his saying , That He was not Jesus , or a Saviour as He was God , is still as gross and false Doctrine as the former , denying God to be a Saviour , which is contrary to plain Scripture . O God of Israel the Saviour , a Just God and a Saviour , there is none b●sides me , see Isa. 45. And also this J. N. notwithstanding he thinks he hath proved his matter by Scripture elsewhere , ( wherein he would shew himself some noted Divine ) now he would shew us what a profound Logician , or Mr. of Arts he is , as if he would confirm his matter , stop our mouths , and bind us down thereby with an invented Argument . His Argument runs thus : Argument . If Christ as Christ was not from the beginning , then Christ was not the Word from the beginning . But Christ as Christ , was not from the beginning . Therefore , &c. pag. 52. Answer . The first Proposition , in that it renders Christ and the Word both one , contradicts himself in his denying Christ to be the Word . For , however it must follow from this Argument , That Christ was , when the Word was . Christ being the Word , and so the Word , Christ. So that , if the Word was from , and in the beginning ; then Christ was from the beginning ; but the Word was from the beginning , &c. And then this flatly contradicts his whole Assertion , and proves it false , which with the pretended Reason thereof being not grounded upon any general Rule , or Maxim , of either Truth , Scriptures , or Reason ( as all Arguments ought to be ) but upon a meer Heretical Opinion that denies the Divinity of Christ , in denying him to be from the beginning , either as Christ , or as the Word . Now , doth not this deny Christs very being in the beginning , and make way for that old Heretical Opinion , That Christ , or the Son of God , was not in being before the Virgin Mary . But to give my Opposer his Due every way , I judge he has out-run himself in this matter at unawares , for he hath ( though to his own Confutation ) confessed , That Christ was the Son of God from the beginning ; and was He not then the Anointed ? For , if the Son , then the Anointed ; And his words ( Christ as Christ was not ) supposes that He was in some other capacity ; yet his denying Him to be , either as Christ , or the Word , from the beginning , is contrary to plain Scriptures . For , in the beginning was the Word , and the Word was with God , &c. Joh. 1. And He was in the VVorld , and the VVorld was made by Him , and the VVord was made Flesh , and dwelt among us , ( speaking of Christ : ) So that He was in the beginning the VVord , and is still Jesus Christ , the same yesterday , to day , and for ever . J. N. This Word cannot be Christ , because it is here called the Seed by which they were begotten in the New-birth , pag. 56. Answ. See how contrary to plain Scriptures he reasons ; for Christ is called the Seed ; unto which the Promises are , Gal. 3.16 . And He is that Word , which begets into the New-birth , and not the Letter ; and this Seed is Living and Incorruptible , though the Devil steals away the hearts of many from the sense of the the Seed or Word of Life , as he hath blinded the minds of Infidels , 2 Cor. 4.4 . J.N. Ministers are called Angels , Rev. 2. yet there is no Man that is an Angel , p. 59. Answ. Yes : If he be an Embassador , Messenger , or Minister , he is an Angel. J.N. Christ cannot dwell in Man , for Christ is perfect Man , as well as perfect God , p. 61. Answ. To say Christ cannot dwell in Man , doth not only oppose His Spirituality , Deity , and OMNIPOTENCY ; but also is contrary to the Apostles plain Testimonies of Christ's being in the Saints : And if He be perfect God , he can dwell i● His People as He hath promised ; and su●ely His being perfect Man , doth not put a limitation upon Him , as a let or hinderance , to disable Him from being in His People , whilst He who was Christ , as come in the Flesh , was also truly Jesus Christ within , in his Spi●itual appearance ; and we do not confine Him under this , or that particular Name . His Names are divers in Scriptures , according to His Manifestations , Offices , and Works : He is called Emmanuel , God with us . He is called Jesus Christ ; The Way ; The Truth ; The Light ; The Life ; The Seed ; The Son ; The Everlasting Father ; The Word ; The Power of God ; A Quickning Spirit , &c. J.N. Christ Jesus , after He rose , He was still a Body of Flesh ; [ Contradiction ] the God-head took Flesh in the Womb of Mary ; the Mystery of Godliness , God manifest in Flesh , &c. pag. 52 , 60 , 63. Answ. Christ Jesus was more than a body of flesh , for he was Spirit as well a● flesh [ He was Lord from Heaven . ] Neither is Man made up simply of a body of Flesh , being a complex or composition of parts , of Body , Soul , and Spirit . Also , there is a manifest inconsistency between these words ( He was still a body of flesh ] And [ He took flesh , or was God manifest in flesh . ] J. N's Argument . If he rose Jesus Christ , then he rose Flesh and Blood , and also Man. But he arose Jesus Christ. Therefore Flesh and Blood , &c. — And he did ascend with the same body , and is still at the right hand of God with a body of fl●sh , &c. p. 64 , 65. [ Contradiction ] As we have born the Image of the Earthly-man , so we are now to bear the Image of the Heavenly , which is Christ Jesus , p. 89. Answer . Though I grant , That Christ arose with the same body that was Crucified and put to Death , and that he ascended into Glory , even the same Glory which he had with the Father before the World began ; And that the same that Descended , was the same that Ascended far above all Heavens , Eph. 4. And as Christ said , What and if ye see the Son of Man ascend up where he was before ? Joh. 6. Yet the Argument is fallaciously , and corruptly sta●ed , in the manner of it ; the Inference of the first Proposition , and so the Consequence being inconsequent to it ( carrying no proof along in it ) for it still strictly limits , or tyes up the Name Jesus Christ to a body of flesh and blood , and so covertly denies His being , before he took on him , that visible body of flesh , blood , and bones , and so opposeth his Divinity as before . Whereas He was the Spiritual Rock which all Israel drank of long before . And as to His being at the right hand of God , I grant according to the Scriptures , but cannot believe His body to be a carnal body in Heaven , or that He consists of a carnal existence . And further , these words are not the Scripture language ( viz. ) to say , That Christ is a body of flesh , blood , and bones in Heaven , and a Personal being at the right hand of God , without all Men , remote , as J. N's terms are . But these words [ Spiritual Body , Glorious Bo●y , One Body , and One Spirit , and that the Saints discerned and ea● the Lord's Body , were Members of His Body , &c. And , except ye eat my Flesh , and drink my Blood , you have no life in you , saith Christ ] These are Scripture terms , and language ; So neither is Chri●t , nor God's right hand , so limitted to a remoatness from them ; And as we have born the Image of the Earthly-man , so we must bear the Image of the Heavenly , which is Christ Jesus [ this is true . ] But the definition that J. N. hath given of Christ Jesus , the Heavenly Man , is , That He is a body of flesh and blood , a personal being , not in man. From whence it follows , That this Heavenly Image men must bear , or be changed into , is a personal Image of flesh , blood , and bones ; as if they had not such a body , or Image before . Whereas the Heavenly man is spiritual , and so is His Image . And the Apostle distinguisheth between the Natural body and the Spiritual body ; as he doth between the bodies that are Coelestial , and the bodies Terrestrial , 1 Cor. 15. And further , to take off Objections and Scruples , I confess that according to the Flesh , Jesus Christ came of the Seed of David , and the body that He took upon him , or that was prepared for him to do the will of God in upon Earth , was a real [ and not a fantastical ] body , and that according to the flesh He was put to death , or died for our sins according to the Scriptures , and was buried , and rose again the third day , and was after seen of the Disciples , and of above five hundred Brethren at once , and that He was seen of James , then of all the Apostles , 1 Cor. 15. To which the Apostle Paul adds , vers . 8. And last of all he was seen of me also , as of one born out of due time . And how did he appear unto Paul ? Even by Revelation ; God revealed his Son in him . It was the same Son of God , who appeared va●iously , ( both visibly and invisibly ) ; after His Resurrection he appeared in various forms , and shewed Himself diversly : First to Mary Magdalen ; 2dly , to other Women ; 3dly , to the Disciples , as they went to Emaus ; 4thly , to James ; 5thly , to Peter ; 6thly , to the Apostles when the Doors were shut ; 7thly , to more than five hundred Brethren , as aforesaid : after he appeared to Thomas , when he said , Reach hither thine hands , &c. Mat. 28. Mark 16. Luke 24. Iohn 20. 1 Cor. 15. Once he said to them , Handle Me , Luke 24.39 . another time to Mary Magdalen ( when she thought him to be the Gardener ) Touch Me not , Joh. 20.17 . And it 's said , Luk. 24.30 , 31. as he sate at meat with them , He took bread and blessed and brake it , and gave to them , and their eyes were open , and they knew Him , and He vanished out of their sight . Now seeing that he appeared so diversly , being capable by the mighty Power of God , to be changed beyond the reach of man's natural reason ; for any to shew themselves so nice , curious , and intruding in these matters , with unscriptural and unlearned Questions , or presumptuous Assertions , to shew themselves wise above what is written , as many of these forward Baptists have done ; they cannot therein be gratified , for both their foolish , and unlearned Questions are to be avoided , and they may be answered as the Angel did to the Devil , when he disputed about the body of Moses , The Lord rebuke thee , &c. And as the Apostle did those fools who enquired , what body the dead are raised with , 1 Cor. 15.35 , 36 , 37. And it 's manifest hypocrisie in Men , to pretend the Scripture to be their Rule , when they 'l not keep to the terms and language thereof : But at a publick Dispute between some of Vs and some Baptists , at Chersey in Surry , when a Question about the body of Christ in Heaven , was ignorantly obtruded by W. Burnet , his Brother Jer. Ives [ in Answer to my treating of Christ's various Appearances after He rose ] said , What change or alteration His body might have , We cannot determine , nor what glory He is in ; for to enquire with what body the dead are raised , is absurd , &c. Yet for all this , how apt are many of them to urge their unlearned Questions in these matters , notwithstanding the great Confusion & vain Imaginations that many Professors have fallen into , through their unlearned Questions , and perverse Disputes , about the Body of Christ. If t●is were considered , it might be some stop to them from ●uch intruding , as , How He appeared among the Disciples when the Doors were shut ? Some of the Professors have said , It might be , that He came in at the Chimney top . Others , It might be , He glyded in at the Key-hole of the Door . Others , That He might come in at the Door , and hold their eyes in th● mean time , that they could not see when He opened it : And because fl●sh and blood cannot inherit the Kingdom of Heaven , many Professors have said , That Christ's Body in Heaven , is a body of flesh and bones , without blood in it . And also , some of the Priests have affirmed Christ to be in Heaven with a carnal body . But these are all unscriptural Suppositions , and Imaginations of vain minds ; who neither know the Scriptures , nor the Power of Godliness , nor the Mysteries of Christ , or his Image revealed within ; but by their corruptions , and perverting Scripture , endeavour to shut both God and Christ out of his People , and so to confine and limit the Holy One ( who is not to be limited ) as this J. N. doth . J.N. If he ( Jesus Christ ) be with the Father , then he is not in Man ; — a feigned Christ , and Light within , pag. 47 , 66 , 72. [ Contradiction ] Let your Conversation be in Heaven , from whence we look for a Saviour . Answ. Why ? Doth His being with the Father , or at His right hand in Heaven , hinder Him from being in his People ? This is a gross Error , and contrary to plain Scripture , 2 Cor. 13. Know you not , how that Jesus Christ is in you , except ye be Reprobates ; and this is neither a feigned Christ , nor a feigned Light , as blasphemously and scornfully he words it . And what doth J.N. think or imagine concerning God His right hand and being ? And Christ at God's right hand , that he thus would exclude , limit , and seem to confine them out of all men ? Doth not this oppose the Infiniteness and Omnipresence of God , and Jesus Chri●●● , ●nd bring them under the limitation of finite creatures ? an● 〈◊〉 their Deity ; whereas Christ ascended far above all Heav●●● , that he might fill all things , Eph. 4. And He being the exp●●●s Image of his Fathers substance . Now if God , and his right hand be so carnally thought on , under such a limitation as before , Wherein doth J.N. and his Brethren differ from those old Hereticks . Andaeus , and the Anthropomorphites ( as they are called ) who were Monks that Inhabited the Deserts of Egypt , who thought that God had a body , and was like a Man in shape ; misconstruing that saying , Let US make Man after Our Image , &c. Upon whose gross Opinion it rose , That God hath been painted like an Old Man with a gray beard , &c. As also , the late blasphemous Dreamers , Reeve and Mugleton , [ who have named themselves the two last Witnesses ] have affirmed God to be of the form , bigness , and stature of a Man , and so having hands and parts of a Man , and Christ ( as such ) at his right hand , they denying God to be an infinite Spirit : But against all such carnal gross conceits We testifie , and confess to God's Infiniteness , and Christs Ascension , both into Heaven , and far above all Heavens , that He might fill all things ; and that God both dwells , and walks in his People , and his right hand of Power is where he is , and C●rist there inseparably with [ and in ] the Father ; His being so Anointed , Dignified , and Exalted , doth not exclude Him out of His People , whose Conversation is also with him in Heaven . And David said , O thou that savest by thy right hand them which put their trust in thee , and thy right hand hath holden me up , Psal. 17.7 . & 18.35 . & 20.6 . & 60.5 . & 63.8 . & 73.23 . So that neither the Infinite God , nor his Son , nor his Right hand of strength can be circumscribed , or limitted into a separation , or remoteness from the Children of the Light , who are saved by the right hand of God , whose Hand and Power is spiritual . J. N. From Rev. 1.7 . Those that pierced him in his body of flesh , shall see that body visibly come again . Answ. These are not the words of Scripture , but added ; although , to add or diminish be forbidden under a penalty , Rev. 22.18 , 19. yet this man's presumption leads him to incur that : See also for Answer to him , Rev. 1.7 , 8. & 13.14 , 16. In none of which is Jesus Christ either called ( or represented as ) a body of flesh , blood , and bones , visibly to come again ; but that he is Alpha and Omega , the first and the last , vers . 11. And Christ in the dayes of his flesh ( wherein he visibly appeared to the World ) said , Yet a little while and the World seeth me no more , Joh. 14.19 . But his second Coming and Appearance without sin to Salvation , I own and witness ; and that he is therein to be seen spiritually in his Kingdom , & Father's Glory ( which is an invisible Glory , not seen carnally ) [ mark that ] Howbeit his Appearance shall be universally seen , both to the joy of the Righteous , and universal conviction and condemnation of the wicked , who have rejected his Light within , and his saving Appearance thereby made manifest . Yea , every Eye shall see him ( both of good and bad ) both those that have waited for his second Coming without sin to Salvation ; and they also which have pierced or crucified him ; which all those in general are chargeable with ( as really as his Persecutors that pierced him outwardly ) who profess his Name , and yet Crucifie to themselves his Life , or spiritual Appearance . He was spiritually pierced and crucified in spiritual Sodom and Egypt . — And this sin , you carnal conceited Professors and Hypocrites are guilty of , who despise him and his Light within , counting them a feigned Christ , and a feigned Light within , as this our Opposer hath blasphemously done ; but the same Jesus , as he was seen ascend , ( when a cloud received him out of their sight who stood gazing , Acts 1.9 , 10 , 11. ) it is said , shall so come in like manner , &c. which though every like manner is not the very same , nor all clouds the same , yet the same Jesus certainly cometh , and in like manner , his coming being in the clouds : Behold , he cometh with clouds ; and you shall see him to your sorrow , who talk of his Name and Coming , and yet depart not from Iniquity ; for out of his mouth proceedeth a sharp two-edged Sword , Rev. 1.16 . to cut you down with all your Hypocrisie , carnal conceits , and feigned Profession of Christ , without the sense of his Power , Life , or Light within . J.N. Hope to the end , for the grace that shall be brought to light at the revelation of Christ ; and this revelation will be from Heaven , not in man , pag. 71. Answ. This Inference and Conclusion is false , and contrary to the Apostles plain Testimony . For as whatsoever might be known of God , is manifest within ; So the Revelation of Jesus Christ the Son of God , is within , to the true believers in his Light : And no man knoweth the Son , but the Father ; neither knoweth any man the Father save the Son , and he to whom the Son will reveal him ; And God revealed his Son in Paul , Gal. 1.16 . his Glory was to be revealed in the Believers and Sufferers for Christ. And surely , as they hoped , looked , or waited in the measure of Grace or Light received for the Revelation , Appearance , or second Coming of Christ to Salvation in their dayes , their hope and expectation therein was not void , nor they disappointed thereof ; as theirs is like to be , who are expecting that Christ's second Coming , or Appearance to Salvation will be a Personal Coming , and his Reign a Personal Reign ; which word [ Personal ] they add to the Scripture , and to the Book of the Prophesie of John ; to wit , the Revelation ; not truly minding the penalty they incur by adding , as mentioned , Rev. 22. And so where they add the word [ Personal ] or [ in Person ] to his Coming again ; [ or Personal being , &c. ] do they not herein shew their carnal expectations , mean thoughts , and unscriptural conceptions touching Christ , his Divine Life , Being , and coming to Salvation ? And their knowledge not to be divine , nor after the Spirit ? For where doth the Scripture say , That Christ shall come the second time in Person to save ? Or , that he shall Reign in Person , or Personally Reign ? &c. [ But about this Point , and several other things , Baptists do not accord , and other Proffesions also are divided . ] And so likewise some imagine , That the new Jerusalem ( Prophesied of , that should come down from Heaven ) must be some ou●ward City or Place , consisting of fair buildings outwardly ; and so might they not as well imagine of the Temple thereof , that it is some fair outward structure ? whereas the Lord God , and the Lamb , is the Temple and Light thereof ; and the Nations of them that are saved , shall walk in the Light of this holy City . J. N. By denying any personal being of Christ without all men at the right hand of God , but only a feigned Christ within ; then Remission of sins must die , and Faith also , for want of the object Christ , p. 73 , & 74. Answ. This manner of excluding God's right hand , and Christ to a limitation out of his People in a personal being ( which are no Scripture terms ) still implyes him to be a Personal God or Ch●ist : like the Anthropomorphites and Muggletonian's conceits of Him. And J.N. his scornfully and blasphemously calling Christ and his Light within , a feigned Christ ; not owning Jesus Christ within as the object of Faith. This is both contrary to the true Faith and its Righteousness , and savours not of any real knowledge of Christ , in this scornful man. For the true Faith , and its object or foundation , are inseparable ; see 2 Cor. 13.5 . Examine your selves , whether ye be in the Faith : Prove your selves : Know you not your own selves , how that Jesus Christ is in you , except ye be Reprobates . So that their knowledge and proof of their being in the Faith , was their knowledge of Jesus Christ in them , as their foundation , &c. and this was not a feigned Christ , and in him the Remission of sins is known , to them that are in the Faith. Paul was sent to turn the Gentiles from darkness to the Light , and from the power of Satan to God , that they might receive the remission of sins , and an inheritance among them that are Sanctified . And this was the Light of Christ within . And the Righteousness which is of Faith , speaketh in this wise , Say not in thine heart , who shall ascend into Heaven ( that is , to bring Christ down from above ) or who shall descend into the Deep ( that is , to bring up Christ again from the Dead ) But what saith it ? The Word is nigh thee , &c. ( yea , very nigh thee . ) Mark , The Righteousness of Faith doth not shut Christ the Word ( or object of Faith ) out of the hearts of true Believers ; but the Word of Faith is nigh , even in the heart , &c. And we know the Power of God , and true Remission thereby , is inwardly felt by all the Children of the Light ; and that Living Faith that stands in the Power , and Word of God within sh●ll not die , nor be void ; nor miss of its blessed end , which is Salvation . J.N. ●he Spirit of God , I my self own , and daily pray for : The same Spirit I own , though not distinct from the Scriptures : They canot be separated one from the other in their Nature and Purity , p. 91 , 94 , 1.10 . Answ. Are the Scriptures and the Spirit inseparable ? and yet thou hast the Spirit daily to pray for , when thou hast the Scriptures . What Confusion is this ? Whereas , if they be inseparable , it follows , that all ●●at have the Scriptures , must necessarily have the Spirit also ; which is false , for the unbelieving Jews , who had Scriptures , & thought to have had Eternal Life in them ( like such as you , who make them the ground of your Faith and Assurance ) yet they would not come to Christ that they might have Life . Also , where thou affirmest , The Scripture and the Spirit cannot be separated one from another in their nature and purity : This is all one as to say , The Scriptures are as incorruptible as the Spirit ; which is a gross Error , and contradicted by thy self , in thy 104 , 105 , 106 pag. where thou hast granted , That Abel , Enoch , Abram , Isaac , Jacob , Noah , &c. had a sufficient Rule before the Scriptures were written , ( viz. ) The Spirits Rule ; God's Speaking and Directions to them from his own mouth ; and that they had a more infallible Word to walk by , than is now to us ; for it 's possible , that some Scriptures may be corrupte● , having been in the hands of corrupted men , &c. Thus far thou J. N. hast confuted thy self , and manifestly broke the neck of thy own Cause : — First , in that thou hast confessed to a more infallible Rule , or Word , than the Scriptures ; so that the Scriptures are not the only Rule , nor yet the ground of Faith & Assurance , as often thou hast falsly misrepresented them . 2dly . In that the Scriptures might be corrupted , they are not inseparably one with the Spirit in Nature and Purity . 3dly . Thou having granted , That the Directions , or Word th● Ancients had from God's own mouth , was impossible that should be corrupted , p. 106. From whence it follows , That the immediate Word and Directions of God , are the only infallible Rule ( in all such as receive them ) and not the Scriptures , which might be corrupted , as is confessed . But whereas thou sayest , The New Testament Letter that now is , is to be our Rule , p. 103. And often sayest , The Scriptures are the only Rule of Faith for all men to walk by , unto the end of t●● World , and none other , &c. Herein thou hast set the Letter or Writing above the Spirit and its immediate Directions from God , contrary to what thou hast acknowledged ; as if thou wouldest now place all Rule upon the Letter , and leave no room for that which thou hast confest to be more infallible : and thus thou art found shuffling , saying and unsaying , reeling to and fro , like a man drunk in Confusion ; For , though many times wherein thou hast granted to truth , contrary to thy own corrupt Principle , thou dost not keep to it , but turnest round again to thy own Confusion , which in the tenour of it runneth thus , viz. The Letter is the only Rule for all men to the Worlds ●nd , nay , the Rule of the Spirit , or immediate Word , which the Ancients had before the Scriptures were written , was a more infallible Rule than the Scriptures , for they might be corrupted . But to go round again , They cannot be separated in their Nature and Purity , &c. Is it not easie to see here , what a labyrinth of Confussion and self-Contradictions thou art run into , who hast presumed to confute others , though to thy own final Confutation . — And seeing thou pretendest to pray for , and own the Spirit of Truth in its help or work ( as thou sayest ) in the Word ; Doest tho● mean that the Spirit is in the Scriptures , not distinct from them ? Or , That it cannot be separated from the Letter , according to thy words before ? What then , Doest thou think that the Spirit is essential in the Writing ? and so , that all that have the Scriptures , must needs have the Spirit ? as it follows from thy own words ; whereas there 's a multitude of Examples to the contrary , even in this Age and Nation , of both many Hypocrites , and empty Professors , and others , who are not led by the true Spirit , and yet have the Scriptures ? As also thou thy self , who professest the Scripture to be thy only Rule , yet art found in Confusion and Error , which God is not the Author of , not yet his Spirit , and what Scripture hast thou that sayeth these words , viz. The New-Testament Letter is to be our Rule ? Produce plain Scripture for these words , and it shall end the Controversie ; or otherwise be ashamed of professing the Scriptures thy only Rule , when thou wilt not be ruled by them , but presume to assert what thou canst not prove therein . And yet for all thy high Assertions and Titles put upon the Scriptures , thou hast confessed , That another Foundation can no man lay , than that which is already laid , which is Christ Jesus , 1 Cor. 3.11 . But , hast not thou often essayed to have laid another Foundation for Faith and Assurance , even the Scriptures , or the Letter ? yet knowest not but that they may be corrupted ; what an implicite Faith wouldst thou beget all People into , of that which thou canst give no infallible demonstration of . If thou shouldest thus preach to the Jews , Turks , or Infidels , and tell them the Scrip●ures , or Letter of the New Testament , must be their only Rule for Salvation , as thou sayest it must be for all men to the Worlds end ; and then shouldst tell them that corrupt men ( for ought thou knowest ) have corrupted the Scriptures : What Conviction thinkest thou would this work upon them ? and how would it answer either that Light or Reason that is in them ? and whilest thou seemest not to own the immediate teaching of God , or his Spirit , now for the Rule , but the New Testament Letter , or Scriptures , only ; How camest thou by thy Faith concerning them ? And if thou meanest That the Doctrines contained in the New Testament , are the Rule , and not the Letter abstractively , then how shall a man know these Dostrines , and which do particularly relate to his state and condition ? seeing there are diversities of states written to ? Do not many misapply them , whilest they place the Rule only in the literal Prescriptions , and do not begin in the Spirit , which gave forth the wholsome Doctrines in Scripture ? which Spirit is still sufficient to lead into all Truth , and doth immediately teach the same wholesome Doctrines ; and now , though every wholesome Direction , or Doctrine prescribed , may admit of the term [ A Rule ] as it is rightly received ; which thing I granting , I thereby do no more grant the Scriptures to be the only Rule , than that they are the only Word , because I grant that words of God are recorded in them . For , to say the Scripture-Letter or Writing is the only Rule of Faith for all , is a gross mistake , and excludes the immediate Teachings , Rule , and Law of the Spirit ( which every spiritual mind is led by ) and supposes no true Faith , but what the Letter or Writing is the Ground or Rule of ; whereas it can be but an historical traditional and implicite faith , that is meerly founded upon Tradition and Letter , and not Spirit ; or , th●t that is without the divine and immediate Illumination of the S●irit without , which is no Divine Faith , but mens Knowledge , Faith and Religion , are all but traditional , literal , and lifeless ; for in the true Knowledge of the Scriptures there must be an immediate reflection of Divine Light upon the Understanding from that Infallible Spirit which they were Ministers of , who could truly distinguish between the Ministration of the Spirit , and that of the Letter , which thou hast not done , p. 104. who sayest the Scriptures of the New-Testament are the Spirits New Administration : from whence it follows , that all that can preach those Scriptures , are Ministers of the Spirit or New-Testament ; whereas many both can re●d and preach them litterally , who are yet but Ministers of the Letter , and never knew the immediate and living Administration of the Spirit from which the true Ministers preached , who immediately were commissioned , and whose Gospel came not in word only , but in Spirit and in Power , it having the immediate evidence of the Spirit in it from God , which the Letter or outward writing hath not , for it is directed and given to us traditionally ; though I intend no invalidating of it hereby , but do oppose that spirit and doctrine which sets it out of its place , that calleth the Letter the Only Rule for Salvation , and so leaveth no room for the Immediate Teachings of God's Spirit or Light , as the Rule in these days : Which is the old defign and work of Antichrist , which thou ( J. N. ) and others of thy Brethren are carrying on , to keep people in blindness , in a dark faith under your tr●ditional teachings , who can give no certain demonstration for the ground of your Faith ; and yet thou hast granted the Spirit to be more vertuous and greater than the Letter , p. 112. Enough to confute thy opinion of the Scriptures being the only Rule , for now the Spirit is greater . But then again thou tellest us , The sufficiency of the Saints Rule and Guid● , standeth in the Spirit and Scripture both ; For ( sayest thou ) they cannot be separated in their Nature , Purity , &c. p. 110. At if thou wouldest not freely grant the Spirit 's sufficiency without the Scriptures , or to those that have them not ; but seemest to limit , or tye up the Spirit to the Scripture , as being inseparable in their Nature and Purity , as if the Nature of the Writing were ●he Nature of the Spirit , and equally Pure with it ; whereas the Spirit cannot be corrupted , and its R●le is more infallible than the Scriptures , according to thy own Confession : and also thou hast confessed , That in all Dispensations God never left his People without a word of Direction , either written , or immediately from his own mouth , p. 106 , & 110. So that here it appears , some had immediate Directions from God who had not the letter ; and so may many now for ought thou knowest , for God is not limitted , though thou wouldest limit his Spirit and the Saints to the letter ; as if none were Saints and Believers but who had the Scriptures ( Oh! Ignorance ) and yet thou hast confessed , That the Spirit is of more efficacy and greater than the Letter , p. 110 , & 112. How then is the Letter the only Rule ? And I ask , Is that Word the Scriptures , or Letter , which thou sayest Christians are nursed with the sincere Milk of ? Does Milk flow from Letter , or Spirit ? And is the nourishment of the new-born Babes ( 1 Pet. 2.2 . ) the Letter ? Or , are none true Babes but who have the Letter ? What ignorance , narrowness , and pinching work art thou found in , who hast so tyed up all to and in the Letter ? — as Spirit , only Rule , sincere Milk , Well-spring of Comforts , &c. And yet grants , p. 115. That the Spirit is the Key of Divine Knowledge ; which overthrows thy work about the Scriptures , in thy setting them out of their place ; As also to the Query , p. 117. Whether the Spirit that gave forth the Scriptures , be a sufficient Rule and Guide ? To this thou answerest , viz. Who is so ignorant as to deny the sufficiency of God's Spirit ? If thou doest not deny it , Why doest thou go about to tye up all men ( to the Worlds end ) unto the Scriptures as the only Rule , when now thou doest not deny the Spirits sufficiency as Rule and Guide , nor darest thou assert the Scriptures sufficient without the Spirit , though thou grantest , That the Spirit is sufficient apart from the Scriptures ( which thou callest ●●e Word ) pag. 118. Then the Scriptures are not the only Rule , the Spirit being the Key of divine Knowledge ; the sufficient Rule above the Scriptures , and greater than they . As , Also , in pag. 116. thou confessest , That there are secrets and private discoveries that God makes to the Soul by his blessed Spirit , which are not manifest to any but to the heart that doth enjoy it . These secrets are to those that fear him , &c. Where note , That these secrets and private discoveries , are not manifest to all that have the Scriptures , but to those that fear God. 2d . That they are not made manifest , or revealed by the Letter , or Scripture , outward ; but by the blessed Spirit inward , unto the heart and soul that feareth God , or hath Communion with him in his own Light , Life , and Spirit , which is greater and above the Letter . Again , A further Confutation to thy self , appeareth pag. 108. where thou grantest in the best sense , That the Spirit is the Rule in its own Administration . To which I say , This still confutes thy work , for that Administration is immediately and inwardly received from the Spirit , which in the best sense is the Rule ; and this Spirit being the greatest , all wholesome Doctrines , Teachings and Directions are contained , and summed up in it ; and so the Scriptures of Truth are not hereby made void ( though not the only Rule ) but fulfilled in them who walk after the Spirit or Rule of the New Creature ; for , if you walk in the Spirit , then are you not under the Law ; and they begun well , who begun in the Spirit . But whereas thou turnest ●ound again , tying up the Spirits Rule to this , viz. Doctrine and Teaching delivered in words also written in Scriptum est ( sayest thou ) [ As also , that the word Regeneration signifies twice born ; to wit , both after the flesh , and from a state of sin ; whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to regenerate , is to beget again , not after the flesh . ] Here Thy Divinity and Scholarship may both go together , for where the Rule of the Spirit thou limittest to the Writing , how consists this with the Spirits sufficiency to them that have not the Scripture , or to its sufficiency apart or alone ? But 't is no strange thing for thee , and such , to be found in such manifest self Contradictions . — However thou wouldst have us take notice that thou art both a Divine and a Scholar . And thy saying , That Christ cannot be a Rule for any man in his Personal being , p. 94. What makes this for thy purpose ? May it not be here implyed , that he hath a spiritual being ? and that he can be , and is a Rule in it to his People , as He is their Way to walk in ? And , where hast thou these words , Personal being , in thy Rule ? Is the Essence or Being of the Son of God , Personal ? Was not his Being Divine , before his Incarnation or Appearance in Person ? But thou appearest as ignorant , both what Essence ( or Being ) is , and what Person is , which are different . Again , Thou appearest as grosly mistaking the state of the Controversie , where thou sayest , viz. What if my Spirit lead me to Mahomets Rule ? Or if my Spirit perswade me to believe the Popes mouth to be infallible ? &c. Now it is not thy Spirit that may thus egregiously mislead thee , that we are pleading for the Rule of , but it is the infallible Spirit of Truth which gave forth the Scriptures ; neither is thy Assertions concerning the Scriptures , any valid Plea or Argument to convince either Turks or Papists , who are both out of the Truth , and the Spirit of it ; and neither of them owning the Scriptures as we have them ; and never like to be Converted by such shallow Contenders , and impertinent Preachers as thou art . And as for the Law and the Testimony thou speakest of , pag. 125. they are yet unknown to thee ; for the Law is Light , and the Testimony of Jesus Christ is the Spirit of Prophesie , Prov. 6.23 . Rev. 19.10 . which were before the Scriptures . And , How are Spirits to be tryed , as John exhorted , 1 Joh. 4.12 . To this thou sayest , The holy Touchstone by which they are to be tryed , is that golden Rule by which the noble Bereans tried the Doctrine of Paul , even the Scriptures , to know by what Spirit he spake . And then thou addest , By this we shall know the Spirit of Truth from the spirit of Error , and not to prove a Spirit by a Spirit within . — From whence thou observest , That that Spirit which will not be tried by the Scriptures , is the Spirit of Antichrist , p. 125. Answ. What gross Ignorance , Error , and perverting the Scriptures hast thou herein shewed thy self guilty of ! For first , Where provest thou in all the Rule ( thou pretendest ) That the Scriptures are the Touchstone and golden Rule to try the Spirits by ? Produce us plain Scripture for this thy Doctrine , or else confess thy Error . 2dly . The tryal of Spirits is more mysteri●us than meerly the trying of Doctrines , by comparing them with Scriptures ; for many false Spirits bring Scripture , who are not discerned to be such without the Spirit of God , which searcheth all things . 3dly . John did not say , That the Scriptures were the Touchstone , by which they were to try the Spirits , whether they were of God ; But he saith plainly , These things have I written unto you , concerning them that seduce you ; but the Anointing , which you have received of Him , abideth in you , and ye need not that any man teach you , but as the same Anointing teacheth you of all things , &c. 1 Joh. 2.20 , 26 , 27. Now then , the tryal of Spirits being ●uch a weighty thing , which they were concerned in ; this Unction in them was the Touchstone , and that is the Spirit of Antichrist that opposeth this . 4thly . The Scripture doth not say , That the Bereans tried Pauls Spirit by the Scriptures , but that they received the Word with all readiness of mind , ( mark that ) and searched the Scriptures daily whether those things were so , Acts 17. It is not said , They searched them to try Pauls Spirit by them ; for their receiving the Word with all readiness of mind , implyes some good belief they had of the Spirit in Paul by which he preached ; And when they had received the Word , they daily searched the Scriptures ( not with prejudice against the true Ministers , or Light within , as many of you do ) [ but simply ] to see whether those things were so : Now this kind of searching them we own ; the Word being received within , which gives the understanding of the Scriptures . And as for thy scoffing at the word Pure Seed , calling it , New-coyned without Book , &c. pag. 97. And thy saying , Which Seed we vainly say is Christ begotten in us , &c. p. 98. Thou hast scofft herein without any ground , and thereby discovered thy own folly ; For , Is not the Incorruptible Seed a pure Seed ? and doth not the Apostle call the Seed Christ ? Gal. 3.16 . And is not Christ in the true Believer where the Body is dead because of sin ? But thou that so nicely carps at words , as pure Seed , which is Christ within , as being without Book ; what Scripture or Book thereof hast thou for thy calling the Scriptures the only Rule for Salvation for all men ▪ to the Worlds end , and no other ; the Touchstone , the golden Rule , to try or know the Spirit of Truth from the Spirit of Error , the ground of Faith , &c. Produce plain Scripture for these words , or else confess thy Error , who so ex●ctly pretendest the Scripture thy Rule , how dost thou square thy work by it ? & what Rule canst thou produce for us to believe thou speakest truth , when thou givest those Characters of the Scriptures , which are not to be produced in them ? And was not the end of Paul's labouring with the Jews , to turn them from Darkness to the Light within ? which thou contemptuously callst a pretended Spirit , p. 127. Was his perswading them to believe in Christ , in opposition to his Light within ? surely no : but all in order to turn them to his Spirit , or Light within . But thou hast confessed , his perswading them , was concerning the Kingdom of God , to teach them to believe on the Name of Jesus , and direct them to the Kingdom of God : see how manifestly thou art here Contradicted by thy own words ; for , was not the Kingdom of God within ? Luke 17.21 . And the Name of Jesus , and its Power thou seest not , who hast vilified His Light within ; and the Scriptures thou citest are against thee , as that of Rom. 9 , 10 , 11 , Chap. for , both the Righteousness , the Word of Faith , and Grace , were inward and spiritual . Again , To prove that the Scriptures make manifest the Righteousness of God , thou citest Rom. 1.17 . which is thy gross abuse of that Scripture ; for it saith , that I am not ashamed of the Gospel of Christ , for it is the Power of God unto Salvation ; and therein is his Righteousness revealed from Faith to Faith , &c. It is not said , the Scriptures are the Power of God ; for the Power of God , or Gospel , was preached to Abraham before the Scriptures were written . And to thy saying , Faith hath a holy End , which it leadeth to , even the Salvation of Souls , not now in man , but at the last day , when our bodies shall be raised out of the dust , p. 123. And where provest thou this Doctrine ? Is not the Soul in man ? And is not its Salvation deliverance and safety from sin , wrought within by the Power and Arm of God ? How dost thou essay to frustrate the End of the true Faith , which is Salvation , whilst thou sayest , It leads to the Salvation of Souls , not now in man ; but at the last day , when our bodies shall be raised out of the dust ? And when thinkest thou shall that be ? Must all the S●ints have their Hope , Expectation , and Faith for Salvation of their Souls unanswered till then ? what is become of their Souls all this while , since their decease , if they have not received the End of their Faith , to wit , Salvation in them ? Surely , thou art yet in the dust , and death and da●kness have power over thy mind or else thou wouldst never shew thy self such an ignorant Papist as here thou hast done ; for thou hast ( though at unawares ) run thy self into rank Popery , putting Salvation of Souls so far off , till thou knowest not when , according to thy earthly and carnal conceits , which thou wouldest have us believe for gracious Truths , which thou sayest , Quakerism doth not own , unless in a Mystery , to deceive , But this is not thy first slanderous Conclusion against the Quakers , who only oppose the graceless Errors and Absurdities of thee , and such blind insolent Opposers , who oppose the Light within , and the power of Godliness , as thou ( J. N. ) hast manifestly done . And now J. N. here follows a few of thy gross Lyes and slanderous Accusations laid down and implyed against us , which I return back upon thy own head . 1. THat no●hing that is of man , shall at the last be saved , but only the Pure Seed . This is a gross abuse ; for the Redemption , Re●toration , and Salvation of the whole man , we own . 2. False it is , That our Family Preacheth and Printeth down the Scriptures , and the Commands of Christ , as Carnal &c. 3. False it is , That the Scripture is not to be owned by Saints . 4. False it is , That they bid People turn to a feigned and pretended Light , or Spirit within . 5. False it is , That our Family doth use the Scripture but as a Cloak , to carry on a design of darkness , when we own the Scripture in its proper place . 6. False it is , That the proper place of Scripture , is but to stand by us as a Stalking-Horse . 7. A malitious slander it is , To charge us as crafty Fowlers , with shooting the simple Soul through by deceitful darts . 8. False it is , That we cast behind our backs , all the Order and Discipline of the Primitive Churches of our Lord and Master . For the Worship in Spirit , and the Living Way , which Ch●ist set up and Consecrated , we Testifie to , and for . 9. We do not make use of either God's Word or Scriptures in hypocrisie ; as most slanderously is implyed against us . 10. And that of b●inging a mist and fog upon the Scripture , out of the bottomless Pit , and bringing it to such a low rate by Evasions and Contradictions . These things ( J. N. ) thou , and such peevish sl●nderers , are guilty of ( and not we ) ; as thy work and self-Contradictions sufficiently have discovered . 11. A gross and manifest slander it is , That we will not own the Man Christ to be risen . 12. False it is , That we own not a Rising ( or Resurrection of the the Dead , &c. ) at the last ●ay , according to the Scrip●ures . Though not according to the unscriptural conceits of some busie Intrude●s or Fools , who now ( as formerly ) are contending and asking , How are the Dead raised , and with w●●t body do they come ? 1 Cor. 15.35 , 36 , 37. 13. And as to these dreadful Opinions and Delusions of not owning an Eternal Life , &c. of drawing all the glory , after this life , into a present enjoyment ; and in this life to make an end of all our happiness , &c. These are none of our Opinions , nor ever owned as Principles among us , but judged as Atheistical ; and therefore are most injuriously and falsly drawn ( or inferred ) against us . But I have heard of some of the Baptists that have held the Mortallity of the Soul , that it dyes with the body , &c. 14. Also a false Inference it is against us , That the Grave will be the farthest Journey that man shall go towards Eternal Life . For as touching the Righteous or Ransomed of the Lord , who believe in his Light within , they own and witness to an Immortal state , and receive Power in Him , who is the Resurrection and the Life , over Death , Hell , and the Grave : And as we do own a Resurrection both of the just and unjust , according to the Scriptures , and that each shall have rewards according to their works ; so neither Death , nor Hell , nor Grave , nor Earth , nor Sea , shall detain or keep back the wicked from their just rewards and punishments due for their Iniquity , Rebellion , and Transgressions , who have rejected the Light within , and hated to be Reformed : For there is a Lake of perpetual torment for the Devil and wicked men ; for the Beast and false Prophet ( that War against the Lamb [ the Light ] and his followers ) for such as receive his Mark , and such as are not found written in the Book of Life , Rev. 19.20 . & 20.10 . to the end . Yea , and further it is said , That the Fearful , and Unbelieving , and the Abominable , and Murderers , and Whoremongers , and Sorcerers , and Idolaters , and all Lyers , shall h●ve their part in the Lake , which burneth with Fire and Brimstone , which is the second Death , Rev. 21.8 . Wherefore J. N. and thy Brethren , take heed how you go on in your Envy , Lyes , and Slanders against an innocent Peop●e ; but Repent , repent , of your wickedness therein , which hitherto divers of you have often appeared in , in ●our malicious Spirits : But the Lord will sweep away your Refuge of Lyes , and Slanders ; and he knoweth how to deliver the Godly out of temptations , and to reserve the Unjust unto the day of Judgment to be punished , 2 Pet. 2.9 . And whereas thou J. N. chargest us with dreadful Delusion , as bringing all to an invisible state , — all within man ; and that there is no visible God , no visible Christ , &c. p. 133. Answ. Dreadful Delusion is without any proof against us , — it s thy own , who opposest the invisible state , and inward enjoyment of God , who is invisible ; and that which may be known of God is manifest wi●hin : And what Rule in Scripture hast thou for these words [ visible God , visible Christ , &c. ] Here thou hast not squared thy Work by the Rule thou pretendest ; for , is not Christ the Image of the Invisible God , Col. 1.15 . — And did not Moses by Faith see him that is Invisible , when he had respect unto the recompence of Reward , Heb. 11. And is not that recompence of reward ( viz. Eternal Life , Peace , and Felicity ) inwardly and spi●itually received , by those that patiently now suffer for Christ ; whose sufferings of the present time , are not to be compared unto the Glory that shall be revealed in them , Rom. 8.18 . But thou that art so carnally imagining , and thus shutting out the weighty things of Salvation out of man , and like the old Heretic●l Egyptian Monks , ( the Anthropomorphites , and late Muggletonians ) art telling of a visible God , and Christ remote , not in any ; and despising the Light within as but feigned : What could we expect better from ●hee than such darkness , ignorance , and confusion , as hath appeared in this thy malicious , irrational Book against the Light within ; and the Children , or Family of Light , called Quakers , against neither of whom hast thou urged any reason or validity , so as to disaffect any that are unprejudiced against us , but the more against thy self and them that will own thee . — Wherefore my advice and caution to all that are simply-minded , who read this , that they seriously minde and follow the Light and Unction from the Holy-One within , that thereby their minds may be kept out of prejudice and enmity , and over and out of the perverse wayes of imaginary conceited , dark and prejudiced spirits , who pervert the Scriptures , and deride at the Light within , and abuse the Children of it , as thou hast done : But the Truth is set over thy head , and all those of thy Fraternity , whose spirits the Devil hath inveterately set against that , which you shall one day know will be too strong and mighty for you . Now unto the King Eternal , Immortal , Invisible , the only wise God , be Honour and Glory for ever and ever , Amen . 1 Tim. 1.17 . The Baptist and Presbyter , &c. conjunct against us , to their own Disjunction and Confusion . OR , A Relation of some Heads of Two Discourses ( in London ) ; the first whereof was the 28 th of the 10 th Month ( 69. ) at which Thomas Danson ( formerly Priest of Sandwich in Kent ) and William Kiffin Baptist [ with the Assistance of Ald. Hayes ] joyned against us . THe Question disputed on both times was , Whether the Scriptures are the only Rule of Faith , yea or nay ? VVhich was affirmed by them , but denyed by us ▪ Now let the impartial Readers note how confused and contradictory they were in the management of their Affirmation : As first , when we had excepted against their Affirmation , the particle Only being exclusive of any higher Rule ; yea , even of the Spirit of Truth it self , and importing the Scriptures as the chief , or sole , singular , and alone Rule of Faith , excluding all other . Now when any of these our Opposers did at any time include the Spirit , or the divine illumination thereof in the understanding ( when they had asserted the Scriptures to be the only Rule ) this Contradistion they divers times appeared in . And T. D. when he could not stand by the Assertion in the terms proposed , instead of the word Scriptures , he would have it , The Doctrines contained in the Scriptures of the Old and New Testament to be the only Rule of Faith : which he also could not prove according to his general Assertion therein ; and his disserting the terms of the Question , to wit , of the Scriptures being the only Rule , he rendred no sufficient Reason for it : for the Doctrines as contained therein , have still relation to the Scriptures , which are of divers kinds ; as those of the Law , for the Circumcision and other Shadows ; and those of the New Testament , forbidding them . But yet , though one while the Scriptures , and another while the Doctrines contained in them , were asserted to be the only Rule of Faith ; in Contradiction to this , he would assent to the guidance of the Spirit of God , and would include the Holy Ghost in the comfort of the Scriptures , and confess at length , That the Scriptures , without divine illumination , are but the foundation of an historical Faith , and not a saving Faith ; and that a man may believe the historical part , and not be saved ; and that the divine illumination of the Spirit , is the Foundation and Rule of saving Faith. Observ. Mark , Here is a Foundation , or Rule of the Spirit assented to above the Scriptures : If the divine illumination of the Spirit , be the Rule of the Understanding , the Rule for Conviction , and consequently the Rule of Faith ; then the Scriptures are not the only Rule . And T. D. granted , That the Scriptures are not the Rule of Conviction for those that denied their divine Authority , it being but a begging the Question , to argue from Scripture for the Conviction of such , &c. Therefore it follows , that the inlightning of the holy Spirit , which is able to convict Gain-saye●s , is a Rule above the Scriptures , which therefore are not the only Rule . But W. Kiffin ( to prove their first Assertion , so much confuted by T. D. himself ) told us , That the Director and Rule to Faith and Salvation , were two distinct things ; as the Way to Bristol , and my Director into the Way ; and that the Scriptures are the only Rule and Way in which we are to walk , and the Spirit of God is the Guide and Director , &c. Answ. To th●s he was Answered , That Christ is both the Leader and Director into the way of God , and the Way also ; and that we are to walk in the Spirit : and therefore his asserting that the Director is not the Way , in this Instance against the Spirit being the Rule , is all one as to say , Christ cannot be the Way , because he is the Guide ; which is contrary to his own Testimony . And while W.K. did state the Way and Rule as the same , or equivolent , he m●nifestly ran to his own confutation ; Christ Jesus and his Light being the Author of Faith , and only Way to Salvation . As to the Question [ If the Scriptcres come where men question them , or their Relation of those Miracles or Works of God's Power , &c. which T.D. argued as ground or matter of Conviction , &c. ] How shall such be Convicted by that Relation which they question , without the Living Evidence of the Spirit ? T. D. replied , Would you question whether there were such a man as King Henry the Eight ? &c. Answ. This is not an Answer to the only Rule of Faith , and proves no farther than a traditional Faith ; and by this , it appears what is the nature of these mens Faith , and how weak ; for they did not know that there was a King Henry the Eight by divine illumination ; and sure the Spirit and Power that gave forth the Scriptures , hath an influence upon the understandings , and opens the Holy Scriptures where it is submitted to within . His Instance of King Henry the Eight , was a very mean and pitiful one in this case , to answer the Ground and Rule of true and living Faith , which is the Gift of God , and whereof Christ is the Author . Farther , Mark what corrupt Doctrines and Extravagancies the said T.D. runs into against the universal extent of the Spirit of God , and sufficiency of his Light , having granted or supposed many places in the World where there is neither Bible nor Minister to Preach ; he proceeded as followeth . T. D. I say , that God ordinarily doth not by his Spirit immediately reveal the Doctrines contained in the Scriptures ( meaning without them ) His Spirit doth not go into the farthest parts of India , where the Scriptures are not ; the Spirit of God doth not go into the remotest parts of the World : We suppose there are some plac●s where there is neither Bible nor Minister ; I do not understand any ground that the Spirit in those places doth immediately reveal those things , &c. p. 9. Answ. 1. See if this be not a limitation put upon the Spirit of God , and a denial of its alone sufficiency to teach or reveal all Truth without the Scriptures ; And how this man supposes that there are remote places where the Spirit doth not come , which is contrary to plain Scripture : Whither shall a man go from the Spirit , or flee from the presence of God ? see Psal. 139.7 , 8 , 9 , 10. for his Presence fills Heaven and Earth . 2dly . Supposing that in some places they have neither the Scriptures , nor their outward Preaching ; it were a sad sentence to conclude them all in a state of Damnation for want thereof ; and to conclude , that therefore God doth not afford them of his Spirit or Light , to be an inward Rule of their Faith without the Scriptures : What cruelty doth this charge upon God against his Creatures ? And what a narrow limitation doth this put upon his Spirit , to allow him his path but only where the Scriptures are ? Or Presbyterian or Independant Teachers , or such-like , go ? What a pitiful narrow Spirit and Principle is this among them ? And had not those Gentiles ( spoken of Rom. 2. ) those things contained in the Law , written in their hearts , when they had not the Law or Scriptures outwardly ? And were they not either accused or excused before God by his Law written in their hearts ? T.D. They not walking up to the Light they had , was the cause of their Codemnation , and they were left without excuse . T. D's [ Contradiction ] — But it was not sufficient to lead them to Life or Salvation , — it was a Natural Light , &c. Answ. Then from this it follows , That all was a case whether they walked up to the Light they had or not , they were like to be Condemned , do what they could ( a sad Doctrine , charging God with no less than Cruelty and Injustice ) ; then for what Reason was the Light given to them ? and what was God's End therein , if it was insufficient ? ●ow should they be left without excuse ? And for what end were they brought into the world , if a capacity of Salvation was not afforded them ? As to his calling it a natural Light , what rule hath he in Scripture for so calling it ? For the Law in their hearts was spiritual ; and it 's said , When they do by Nature , it is not said , By a Natural Light ; and what Nature was it , by which they obeyed the Law of God in the heart ? Surely it was not a Nature repugnant to the Law. And when I demanded of these men , to produce us that Scripture that saith , The Scriptures are the only Rule of Faith , and it shall end the Controversie . Ald. H. Answ. I will , in the last of the Revelations , If any man shall add to this Rule , &c. Obs. Here he was mistaken , for it is not said , this Rule , but these things , &c. the words of the Book , &c. see Revelations 22.18 , 19. T. D's Arg. That which the Scriptures direct to as the Rule of Faith , that is to be the only Rule : But the Scriptures direct to themselves . Ergo. Answ. The first part I own ; that which the Scriptures direct to is the Rule , and that is the Light within ; the Spirit or Unction from the Holy One , 1 Joh. 2. that gave them forth ; therefore I deny that the Scriptures direct to themselves as the only Rule . T. D. That the Scripture directs to its self as the only Rule ( and no other ) I prove from Joh. 5.39 . Search the Scriptures , &c. Rep. Christ did not say the Scriptures were the only Rule , but rather reproved these unbelievers ( whom these men resemble ) in these words viz. In them ( to wit the Scriptures ) ye think to have Eternal Life ; and ye will not come to Me , that ye might have Life , vers . 40. T. D. The more sure word of Prophesie , 2 Pet. 1.19 . was the Scriptures , &c. Rep. Here he hath confounded and perverted the Scriptures , as if the word of Prophesie , and the Writings , and Prophesies were all one ; and as if it were to be read , You have more sure Scriptures of the Prophets ; whereas they were not more sure than the Scriptures of the Apostles ; and the word of the Prophesie ( or Holy Ghost that moved in the Prophets to speak or write Scripture ) was before the Prophesies of it ( or the Scriptures ) were written ; the Word came to the Prophets before they Prophesied , it was in their hearts , and the same Word now appears in many as a Light shining in a dark place , whereunto ye shall do well to take heed until the day dawn , and the Day-star arise in your hearts , 2 Pet. 1.19 . Obs. So this Light within was in all Ages ( and still is ) the most absolute , perfect , and universal Rule to all the Righteous , who believed in the Light , and were the Children of the Day , where God hath appointed the Great Light of Himself , to Rule His People in Faith and Practise . At the Second Discourse which was the 20th of the 11th Month , 1669. Will. Kiffin and his Brother Jeremiah Ives , with some others appeared against us : Some of their Contradictions follow . W.K. THe Scriptures are the only Rule of Faith ( from 2 Tim. 3.15 , 16. ) the Spirit considered as a Rule , is absolutely excluded , but as a Director , as my Way and my Guide are distinct , &c. ( as before . ) Obs. First , This Scripture cited by him , proveth not his Assertion ; to wit , That the Scriptures are the only Rule . Secondly , His so absolute excluding the Spirits Rule is contrary to this Scripture , which saith , All Scripture given by inspiration of God , &c. ( the particle is being added . ) Here the Inspiration of God is owned to give Scripture ; as also it 's the Man of God that knows the use thereof , who doth not exclude Divine Inspiration , or the Holy Spirit from being his Guide , Rule , and Way , for he walks in the Spirit : So that if Rule and Way be one and the same , as here they are rendered , that which is the only Way to Life and Salvation , must needs be the only Rule ; and surely neither Christ , nor his Light , or holy Spirit within , must be excluded from being this Way in which we are to walk . And now mark how Jer. Ives ( coming into the Meeting , after his Brother W. K. had thus absolutely excluded the Spirit ) did positively contradict him . Jer. Ives . Our saying the Scriptures are the only Rule , doth not exclude the Spirit , or the Spirit 's Illumination , the Scrip●ures including the Spirit , are the only Rule , &c. that is our meaning . Obs. See how manifestly they have contradicted one another ; here the one wholly excluding the Spirit as a Rule , and the other including it : But this Jer. Ives was not aware of his Brothers having excluded the Spirit before he came in ; upon which we urging them to confess their Error and Contradiction : Jer. Ives endeavoured to salve up the business as well as he could , ( saying , We are reconciled ) And in order thereto he proceeded thus , viz. J. I. Our saying the Scriptures are the only Rule , does not ex●●●●e every thing else ( or the Spirits Illumination ) from being a Rule ; any more than to say , God Only hath Immortality , doth exclude all else from having Immortality , &c. Obs. Still he could not hide himself from contradicting his Brother W.K. and the terms of their own Question ; For if the Spirit 's Illumination be included ( as in Rule ) then to say , the Scriptures are the only Rule of Faith , is not true ; and wholly to exclude the Spirit as a Rule , is erroneous : And to instance in this case , That God only hath Immortality , which is dwelling in the Light , 1 Tim. 6.16 . Was this a fit comparison for their Assertion of the Scriptures being the only Rule ? For , hath not God Immortality above and before all others ? And hath he not it only dwelling in the Light ? And have any it out of him , or out of his Light ? But hath he it not only as more eminently and above all others ? As he is the only Wise God , the only Potentate , King of Kings , and Lord of Lords , 1 Tim. 6.15 . where [ Only ] is both used in a most eminent sense , and excluding all others from that eminence . And if in this sense ( according to Jer. Ives his Instance ) the Scriptures be taken as the most eminent Rule , before and above all other Rule ; what is this but to set the Scriptures above the Spirit that gave them forth ? and above all Divine Illuminations ? ( although without it the Scriptures cannot be understood ) which is as much as to set them above God and Christ. And yet Jer. Ives , in Contradiction to their own Assertion , granted , That they did not intend that none have Faith but they that have the Scriptures ( some may have Faith who have them not , &c. ) It follows therefore , that that [ some ] have the Rule of Faith without the Scriptures . See what a deadly blow he hath given to his ( and their ) own Cause ? Jer. Ives . God doth not require any thing to be believed ( as a Point of Faith ) or to be practised as a Duty , for which there is not a Rule laid down in the Scriptures ; and that there is not any sin committed but what is there mentioned ; there is no sin that I commit , but I may correct it by the Scriptures , &c. Obs. See how both these passages do egregiously vary from the state of the Question , and their general Assertion before ; Of the Scriptures being the only Rule of Faith. For a Rule in the Scriptures , and they to be the only Rule , are much different . And however , if it were granted ( which 't is not ) That God doth not require any thing to be believed , &c. or practised as duty , for which there is not a Rule laid down ( which imports a particular Rule or measure specified for every particular point or practice , or else not to be believed nor practised ) then it follows , That if there be not a particular Rule in Scripture to prove , That the Scriptures are the only Rule of Faith , nor which so saith of them ; We are not bound to believe these men's Assertion therein as any Point of Faith , for God doth not require us to believe it , however they contend for it , and would impose it upon our Faith. But further , 1. If by a Rule laid down , it be intended that there is a particular Rule , Command or Precept specified , exactly to measure every particular duty or thing to be believed or practised by all Christians ( as there are many express Commands and Precepts expressing the particular duty , and forbidding the offence ; ) this is not so expressed under a general Command ( nor yet proved ) as Jer. Ives endeavoured ; as when I put the Q●estion , viz. Whether God doth not ( or may not ) by his immediate Power , in these dayes , raise up and Commissionate Prophets to declare peculiar Messages to particular Places , People , or Governments , yea or nay ? To this Jer. Ives granted , That God might ( for any thing he knew ) do so : But suppose there may be Prophets now , sent with immediate Commission to a particular Place , as Rome , &c. ( said he ) The Scripture hath a Rule in it , that such Prophets ought to obey their Master ; and that the Scripture commands to hear Christ in all things , and not to quench the Spirit nor despise Prophesie , &c. ( Thus far Jer. Ives . ) — But while he cannot prove that all those things are particularly prescribed in Scripture , which they are to hear and learn of Christ , and which are to be prophesied : but hath granted the contrary ( to wit ) That there may be immediate Commissions and peculiar Messages from God to particular Places , &c. ( suppose Rome , or London ) which are not particularly specified in Scripture ( however Christ is to be heard in all things , and his Spirit not to be quenched ) — Therefore it follows , that the Scriptures are neither the Rule of those Prophets Faith , either for such their Commission or peculiar Messages , for they have neither from the Scriptures , but immediately from God : ( And therefore if they should go to question their Commission , and try such their Messages by the Scriptures , and not find them there , this would argue unbelief , and cause disobedience ) whereas their particular Commissions and Messages , are evidenced to them by the Spirit and Power of God ( whether it be by Vision or Revelation ) which is the immediate Object , Rule , and Foundation of their Faith therein . 2dly , And in our dayes there hath been such Prophets raised up , both to this Nation , and City of London ; witness Humphry Smith's Vision of Fire to London ; Jo. Rance his Prophecy in Meeter ( before the Contagion ) of the great Wo and debacement of London ; T. Ibbot's Vision of the Fire ; which he came to proclaim , and went through the Streets as a sign thereof ( and of the great Distraction upon it ) the day before it broke forth : ( But W.K. his surmise , or may be that these might have a hand in it , was malitious and wicked , as divers present took notice . ) Yea , many more have truly foretold of the Judgments and Calamities of this Nation and City ; and it would be voluminous to repeat what hath been truly foretold by divers of the Servants of the Lord , concerning O. C. and those persecuting Professors that persecuted us in his Name ( and what 's yet to come upon the Persecutors who follow their steps ) and of the Confusions that his Priests , and those persecutors of the Innocent , would fall into ( as also the temporizing of many of them ) which is manifest both upon many of the Presbyterians , Independants , and Baptists at this day ; whose insatiable enmity is still continued against us , though they be confounded among themselves ; and their horns broken , that they cannot push as formerly . 3dly , As the Scriptures are not the Rule of Faith , nor is there a particular Rule therein for every individual motion or action ; so are they not the sole Rule of discovery of sin and evil in men particularly ( though they witness against all sin . ) — Nor are they the immediate , or original Obligation upon the Conscience to Righteousness or Duty in the sight of God ; for it is the Light of Christ within ( that immediately opens an inward eye ) that discovers to men their particular sins and guilt ; and that immediately obligeth to Righteousness ( and did so oblige man in the beginning before it was so written in letters ) because of God , who both telleth unto man his thoughts , and what he ought to do as his duty ; And , whatsoever makes manifest is Light ; all things that are reproved , are made manifest by the Light , yea , by that Lig●t which Christ giveth , Eph. 5.13 , 14. Howbeit , every one that doth evil , hateth the Light ; neither cometh to the Light lest his deeds should be reproved : but he that doth truth , cometh to the Light that his deeds may be made manifest , that they are wrought in God , Joh. 3.19 , 20 , 21. So that it 's evident , the Light is that Rule that tryes and manifests all things ; and this was before the Scriptures , and is where they are not . Many over-look ( and will not see ) their own evils , though they read those very Scriptures that testifie against them : but if they turn to the Light of Christ within , it will make them manifest , and bring them under a sense of their own guilt therein , that they may repent and cease from sin , and so receive remission . 4thly , And now , as for this great Point or Article of our present Opposers Faith ( viz. That the Scriptures are the only Rule of Faith , — the Spirit being absolutely excluded as a Rule by W. K. ) It is to be noted , that since Jer. Ives , in a Letter to me saith , viz. Though I might own this Question in their sense , yet I never owned it in their words , &c. Whereby the Reader may see , That Jer. Ives upon a more deliberate Consideration , hath disserted his Brethrens Cause ; he perceiving ( as it seems ) that they cannot maintain the Scriptures to be the only Rule . But 1st . where he saith , He might own it in their sense ; this is not true ; For his sense of owning it , was That he did not exclude ( but included ) the Spirit : But his Brother Kiffin's sense was absolutely to exclude the Spirit as a Rule ; so their senses herein absolutely opposed each other . 2dly , His saying , He never owned it in their words ; is as false ( however he now evades or disowns it ) for many Persons of Credit that were present , can testifie ( as also the Relation of the Discourse , taken by an expert Short-writer ) that he did own the Question ( whether the Scriptures are the only Rule ) in these their terms for some time , however now he would acquit himself of it ; and thereby has failed his Brethren , and broke the neck of their Cause . These few Questions are for W. Kiffin , and the rest , who own him in his Principle . Quest. 1. BY what Rule would you have us believe you , when you say the Scriptures are the only Rule of Faith and Practice , and absolutely exclude the Spirit as a Rule ? 2. Whether any can truly know and believe the Scriptures , without having their understandings divinely enlightned by the Spirit that gave them forth , yea or nay ? 3. Is not the true beginning of Believers , in that Spirit ? In order to Righteousness , Life , and Salvation ? 4. Do you own the immediate Teaching of the Spirit , or divine Revelation to be attainable in these dayes ? Or , 5. Can any come truly to know the true God , or Jesus Christ , without immediate Revelation ? 6. What is the key of true knowledge ? 7. What was the Rule of Abel , Enoch , Abraham , Moses , &c. their Faith before the Scriptures were written ? 8. Do you think the Spirit is to be received in the Scriptures ? Or , that the Letter and the Spirit are inseparable , yea or nay ? 9. What Rule would you make use of , for the Conviction of those that either oppose the Divine Authority ( supposed ) or Translation of the Scriptures , seeing such cannot be Convicted by the Scriptures themselves ? 10. 〈…〉 Meas●re and ●●le whereunto the tr●e Mini●●ers and belie●ing Ge●●iles had attained , ●hich they were to walk by , mentioned , 2 Cor. 10 , 13 , 15. Phil. 3.16 . Gal. 6.16 . was that Rule the Scriptures of the Old and New Testament , or Bible , yea or nay ? Here follows a few Doctrines asserted by one — Wheatly at Lambeth , in a Book directed in Manuscript to one Mr. Cox ( as he calls him ) : this Wheatley seems to be a Brother of these Baptists , by his opposing the Light within , and pleading for their outward Forms , and their Water-Baptism , from the Example of Christ's going down into the Water to be Baptized of John. Wheatley his Doctrine , viz. DO not blame the Devil to exclude the example of the Children of God , if he can by any pretence ; do not blame the Devil to perswade men to trust to the Light within , &c. pag. 4 , 5. Answ. However this man seems to be a Friend to the Devil , in that he exhorts not to blame him , he is grosly mistaken in saying , The Devil perswades men to trust to the Light within ; for the Devil , and such his Instruments , perswade men against the Light as much as they can ; for his Kingdom is held up in the dark , and his way is darkness it self , wherein his Followers walk , who will not bring their deeds to the Light , lest it should reprove them : but the Light of Christ in every man , and the sufficiency thereof , and the Scriptures of Truth which testifie to it , we beat witness unto ; and against both the Devil and this Opposer , and against all such as are in the same spirit of dark●●ss and enmity with him and the Devil , who oppose the True Light. And he that saith , The Devil perswades men to trust to the Light within ; he hath highly advanced the Devil , and conferred as much dignity upon him as the Ranters , when they have told us , That the Devil is Gods good Servant , his faithful Servant , &c. This is like his blasphemy who setteth the Devil in the place of God's faithful Servants and Ministers , whose work it was to perswade men to his Light within ; but both the Devil , and Ranters , are enemies to the true Light within . W's Doct. There may be a Light amongst men and not within , for Jesus Christ said to the Pharisees , the Kingdom of God was within them ; when indeed it was but among them , ( saith he ) ; And to prove it , he citeth Luke 17.22 . Answ. See how he hath proved the Light not within , viz. The Kingdom of God was within the Pharisees ; Christ saith , It is within ; but this Man saith , Not within : Shall we believe Christ or him ? But as if he would plainly let us know how he is set to oppose Christ , after he hath told us , That Jesus Christ said , The Kingdom of God was within them ; In Contradiction to Christ , he saith , When indeed it was but among them ; and this to prove the Light not within . It is no marvel this man sets himself to oppose Christ's Followers and Servants for asserting his Light within , when thus he opposeth Christ himself , for saying , That the Kingdom of God is within ; but this man saith it was not within , it was but among them . Now then here is the case and state of the Controversie ; Christ and his Followers do bear witness to the Kingdom of God , and his Light within : But the Devil and his Followers , strive and war against the Light and Kingdom of God within , as much as they can ; the Devil he hath blinded their eyes from seeing the Light : he hath made fools , vassals , and slaves of them to do his drudgery , to shew their enmity , and vomit out their shame and principles of darkness against the Light within . Oh! how hath the Devil deceived such wilful Opposers and Unbelievers ? W's Doct. If God , and Christ , and Holy Spirit be within them , then there is none above them ; Is not this spiritual pride ? &c. Answ. No : it was not spiritual pride in the People of God , and Followers of Christ , to witness God and Christ to dwell in them ; neither did this argue at all that God and Christ were not above them ; for , God is above all , and through all , and in all his own , Eph. 4.6 . And he that dwelleth on High , and inhabiteth Eternity , dwells with such also as are poor in Spirit , and tremble at his Word . Oh! how ignorant are these Opposers of the Scriptures , and of the Power of God ? W's Doct. I do believe , That essentially from Eternity , the Scripture was as really God , as a man's mind is himself , before it is revealed ; so before that Spirit that proceedeth from Father and Son , gave forth the Scriptur● , the Scripture was really God. Can the Quakers shew you , That Christ the Word is not Scripture , &c. pag. 17. Thus far his Assertion . Answ. Let this be kept on Record for his Brethren to peruse , and for all other that reade this to judge of , that the Scripture was really God from eternity , yea , and that essentially ; as much as to say , the Essence of the Scripture is the Essence of God. What say you Baptists and Professors ? do you own this doctrine ? If you do not , then give forth your Testimony against him and it , and correct and stop such N●vices and ignorant men amongst you from medling with Controversies , and from scribling their Confusion and Blasphemies against us : For , do you own that the Scriptures are God ? or , that the Scriptures made all things ? Or , when you carry a Bible in your pocket , do you carry God and his essence there ? Is not this Rantism in the highest , that your Brother hath affirmed ? and doth it not tend to lead into Atheism ? let Truth in all judge . Many of this Opposers Impertinencies , gross Lyes , Slanders and Abuses against us ( called Quakers ) in his Pamphlet I here pass by ; my recital of these few passages of his , being , that the rest of his Brethren may take notice thereof , and be cautioned not to suffer enmity and darkness to lead them to war against the Light and its Children , as too many have done , lest that shame and confusion of face ( instead of Justification and Peace with the Lord ) be their reward . Here followeth a Copy of the Baptists Bill of Excommunication . WEE the Church of Christ , meeting near Bow , of which you Hester Bird were once a Member , Do by these presents , signifie and declare , That you have turned out of the right way of the Lord both in Doctrine , and Practice , viz. Departing from the Foundation , Doctrine of Justification by Grace ; From the Resurrection of this Body ; The Personal coming of the Lord Jesus ; And the Holy Ordinances of Christ , viz. Baptism , Communion of Saints , and the Lords Supper : And you having been by Us , or some of Us , Admonished ; and remaining Incorrigible , WEE do hereby declare , That you are gone out from Us , because you were not of Us ; having rejected the Word of the Lord and Us his People , WEE also do reject you , according to the Sentence of the Lord , exprest by the Apostles in these Scriptures mentioned in the Margent . George Barrett . Benj. Dennis . Edw. Annesley . Rich. Mathyson . Ralph Chapman . Signed in the Name , and by the Appointment of the Church , the 17 th of the 7 th Month , 1669 , Here followeth a Copy of the said Hester Bird ( now Hester Andrews ) her Answer . GEorge Barret , Benjamin Dennis , and the rest concerned ; I do not own you to be the Church of Christ as you call your selves : For the true Church never gave out such a false Bill of Excommunication as you have against Me ; therefore your pretended Authority therein I deny . Whereas you falsly charge me with turning from the Communion of Saints ; I have sensibly known and felt the Communion of Saints , blessed be the Lord , since I have been from amongst you . As to the Personal Reign of Christ , I never owned it when I was amongst you ; but his Spiritual Appearance I am a witness of . Your outward Bread and Wine satisfies not the Soul ; I have had more peace when I did not touch your Shadows , than when I did . As to the Water-Baptism , I never found any thing in it , I was the same when I came out as when I went in ; Blessed be the Lord , I have known one Baptism , the Baptism of Christ , viz. being Baptized with the Holy Ghost and with Fire ; for he will throughly purge his Floor . As to departing from the Foundation , Doctrine of Justification by Grace , as you falsly and slanderously charge me ; I know the Foundation of God standeth sure , and another Foundation can no man lay than that is already laid , which is Christ in us , which is the Hope of Glory , by whose Grace I am Justified freely : and this I find to be the Doctrine of Christ , and his Ministers , which I own . A Word from the Lord unto you , That you would come out from among your dark Customs of this World , and come to the Appearance of Christ in you , As to your Excommunication , it 's known I came from you some years ago ; take heed your Censure falls not on your own heads : but it shews of what spirit you are . Your charge of departing from the Resurrection of this Body , as you state it ; It s neither truth nor sense , nor have you told me your meaning : For , what Resurrection and Body have I come to , that I have departed from : Howbeit the Resurrection I believe according to the Testimony of Christ and his Ministers ; see Joh. 11.25 . 1 Cor. 15.42 . to the end : And Christ's Answer to the Saduces , Mat. 22.29 , 30. H. A. A few brief Observations on the Scriptures in the Margent of the Baptists Bill ( or rather Bull ) against the said Hester Bird , alias Andrews ; which they have perverted and misapplyed : As , FIrst , That of Jer. 8.8 , 9. was against the Rebellious Jews , who were backslidden , and knew not the Judgment of the Lord , and had rejected his Word , who were all given to Covetousness , and to deal falsly , from the People to the Priest , vers . 7 , 10. None of which Evils have these angry Baptists proved against this Person whom they have Rejected , or Excommunicated ; for she did first reject them , as she was perswaded she had good reason for ; and that therein she did not reject the Word of the Lord , but such as have rejected it , whom she denyes to be either Called by Christ to the Ministry , or to be of his Church . Secondly , That , 1 Joh. 2.19 . was against those Antichrists who went out from the true Apostles , and Church : where note , these Baptists have neither proved their Call to the Ministry , nor themselves to be either true Apostles , or a true Church ; nor yet Convicted this Woman to be such an one mentioned 1 Joh. 2.18 , 19. for she is now directed to ( and owneth ) the Vnction within from the Holy One , which preserves out of Antichrist's Delusions , Lyes and Deceits , &c. which if she continues in , and obey to the end , she shall continue in the Son , and in the Father , and not deny Jes●● Christ , or the Father , as the Antichrists did , vers . 22 , 23. But this Anointing within , these Baptists have never turned People unto , that they might follow and obey it in all things ; for they impose upon People their own Practises , without the immediate guidance of the Spirit : And therefore this Woman hath cause for ever to bless the Lord th●● she turned from them , if she continue in this Anointing within ; which is true . Thirdly , As to that , 2 Tim. 2.17 . & 1 Tim. 1.20 . These concerned such as did blaspheme , and used profane and vain bablings ; of whom was Alexander , and also Hymeneus and Philetus , who said , That the Resurrection was past already , and overthrew the Faith of some : But no such thing as vain Bablings , Blasphemy , or saying , That the Resurrection is past already , have these Baptists proved against this Person whom they have Excommunicated : And therefore it is , 1st . A great sin in them thus to misaply the Scriptures against such as they were never intended . And , 2dly , A great presumption in them , to assume an Authority from the Apostles words , 1 Tim. 1.20 . to deliver up to Satan , when they have no Commission , Power , or Authority given them of God so to do , as the Apostles had , &c. 3dly , What great folly and madness do they shew and bewray , in Rejecting , Excommunicating , or Delivering up to Satan , such as have before rejected and denyed them , and refused to have any Communion with them , as this Hester for some time hath ; for such as were rejected and cast out of the true Church , they were either such as would have continued among them in scandalous Practises , as Fornication , &c. 1 Cor. 5. Or , 2dly , Such false Brethren , as by Blasphemies , or Heresies , troubled the Church , and would have sown Sedition and Strife amongst them ; for Testimonies in truth ( against such ) we own . Fourthly , As to that of Acts 3.22 , 23. It 's on the behalf of Christ , that great Prophet , ●hom every one ought to hear in all things ; And it 's said , Every Soul that will not hear that Prophet , shall be destroyed from among the People , &c. Now it is not every Soul that will not hear you Baptists ( and come under your Water and Ordinances , as you impose them ) that must therefore be de●troyed , however you pretend to deliver such to Satan ; but every Soul that will not hear Christ , that great Prophet of God in all things , that Soul must be cut off : And can you say that you have ever heard the Voice of Christ , who pretend your selves to be his Church ( which we both deny you to be ) ? As also , we deny that you have any Call from Christ to the Ministry . Do you judge that none hear his Voice but such as you plunge in Water ? And that all must be condemned who cannot own you in your imposed Shadows , called Ordinances , upon pretence of the Scripture being your only Rule ? when you never yet did either prove or demonstrate that ever you heard the immediate Voice of Christ , or had a Call from him for your plunging People under Water ( which is but a Shadow ) Much less can we believe that you hear him in all things else , which you practise and impose ; for Christ is the Life and Substance , and they who hear him in all things , receive Life , and the One Spiritual Baptism , which yours is not . John Newman set against himself : HIS Book and corrupt Principles being Answered by John Newman himself . His Principles and Contradictions are Collected and set opposite in his own words , and the Pages of his Book cited where they are , and briefly Noted , and Annimadvertized upon particularly , as followeth . Whereto is added , Tho. Danson , W. Kiffin , and Jer. Ives their Contradictions . [ J. N. his Contradictions . ] THE Scriptures of the two Testaments is properly and principally called the Word of God , and that distinct from Christ [ This is asserted above twenty times over ] Pages 3 , 4 , 5 , 7 , 8 , 9.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 22 , 42. Jesus Christ in Scripture is stiled the Word of God , a Name that 's given to him , his Name is called The Word of God , Rev. 19.13 . [ but then again to shufle off this , J.N. adds ] Christ is not alwayes really that which in Scripture he is called — comparatively — He is called a Door , a Vine , &c. pag. 3 , 46 , 47 , 49. Animadversion . Surely the holy Men who spake and writ Scriptures from the Spirit of God , knew how to speak properly and truly , better than J.N. who in effect reflects on them all , as for speaking improperly ; ( what bold presump●ion and pride is it in him ? ) when they called God , or Christ , or his Name , the Word ; and said , In the beginning was the Word , &c. Therefore Christ was principally the Word ; for the Scriptures were not in the beginning : nor do they any where call themselves the Word , as improperly J. N. doth : For Scriptures signifie Writings : And is not Christ really the Door ( in the sense intended ) to them that enter in by him ? Howbeit he was really the Word , before his Name was held forth in the many Parables . [ J. N's Contrad . ] The Scriptures of the two Testaments , in which is contained the Will of God , properly and principally the Word , &c. Or Way of God , in which is contained the will of God , p. 5. — The Prophet saith , God's Word is a Lanthorn to his feet , and a Light unto his paths , Psal. 119.100 , 105. Animad . Christ is the Way , the Word , and Light , and not the Writings , they are not Christ : And the Word that was a Lanthorn and Light to David , was within him before he wrote the words , and when much of the Scriptures of the two Testaments were unwritten ; And said he , I have hid thy Word in my heart , that I may not sin against thee , Psal. 119. [ J. N's Contrad . ] The Scriptures of the Two Testaments , principally called the WORD , distinct from Christ. God's perfect Way enlightned David , p. 4. and this is called the Word , Psal. 18.28 , 30. Thou wilt light my Candle , the Lord will enlighten my darkness . Animad . God's perfect enlightening Way and Word , and the Light and Candle of the Righteous , which was Spiritual , Living , and Powerful , was before the Scriptures were written . [ J. N's Contrad . ] The Scriptures principally called the Word . The words that God hath spoken by his holy Prophets , blessed Son , and Apostles , p. 3. Animad . Is there no distinction between the Word and words ? In the beginning was the Word ; but since , were the words spoken , and Scriptures written . Besides , the holy Prophets and Apostles who preached the Word from the immediate Power of God , were living witnesses of what they spoke ; and their Ministry was attended with the same Power , and the plain Evidence of the Spirit went along with it , which was more than barely the writings received by tradition . [ J. N's Contrad . ] The Commands of God in the first Testament , or Scriptures of the Prophets — the Word , p. 7. I shall labour to prove , That the Scriptures of the new Testament is also called the Word — distinct from Christ. The Teaching and Preaching Jesus Christ according to the Scriptures , is called the Ministry of the Word — is stiled — is called the Word of God , Act. 4.25 , 26 , 27. & 5.45 . Animad . The Word was in the beginning before the Commands , Words or Writings were given forth ; the Commands are called words that God spake . Is not there a manifest difference between the Word ( that made all things ) and the words spoken , or writ ? As also between the Ministry of the Word ( which is the preaching Jesus Christ ) and the Writings of the Two Testaments ? which this ignorant man makes no distinction between ; for was not the Apostle Paul a Minister of the Word , though not of the Letter ? Did not he distinguish between them ? which this confused Opposer hath not done . [ J. N's Contrad . ] The Scriptures in which is contained the will of God , in order to man's Salvation , is properly and principally called the Word — and not Christ. — There are a People labour to blind this truth , by affirming that Christ is the Word of God , and not the Scriptures ; for they say , The Scriptures are the Sayings , or the Words of God. — Christ cannot be understood to be the Word of God , — whereas some do affirm Christ to be the VVord of God : — Such an Assertion would make Christ a Monster , rather than a compleat God , and Man , &c. p. 12 , 13 , 15 , 17 , 17 , & 49. I shall freely grant , That Christ is called by this Name , the Word of God ; — Christ being the Word of God , — Christ may be said to be in men , — He may be called the Word of God , because he will be that dreadful Executioner ; — By the Word of God's Eternal Power , &c. — He shall by by the Word of God slay all his enemies ; — in this he may be truly called the Word of God , p. 14 , 46 , 47. Animad . Thou art a blind Opposer , who perverts and darkens Truth with thy monstrous prejudice , who denies Christ to be the Word of God ; and blasphemously sayest , Such an Assertion would make Christ a Monster , &c. Yet for all this , thou shalt freely grant Christ to be called the VVord , yea , the VVord of God's Eternal Power : doest thou herein make him a Monster ? And did not the holy Men of God call him the Word ? And did they blind the Truth , or make a Monster of Christ , supposest thou ? Must we reject their Testimonies as improper and monstrous , and believe thine as only proper , which is so repugnant to the Scriptures , which are the Writings , that do contain sayings or words of God , which to affirm is no blinding of truth ? And where provest thou these words in the Scriptures , That the will of God is contained in them ? Is not the will of God Infinite ? and the Heaven of Heavens cannot contain God. So take thy Contradictions back again , viz. That to affirm Christ to be the Word of God , is to make him a Monster : — ( yet ) I shall freely grant Christ is called the Word of God , the Word of God's Eternal Power . [ J. N's Contrad . ] The Scriptures properly and principally called the VVord . The Word of God therein contained — Or the Teachings therein contained — The Will and Mind of God contained in the Scriptures , p. 19 , 45 , 49. Animad . See the Contradiction and falshood of these ; for one while to say the Scriptures are the VVord ; another while , they contain the Word and Mind of God ; these are different : and thou mightest as well say that God is contained in the Scriptures , as to say the Word , and his Mind , and Will is ; and so grosly go to circumscribe and limit him who is Infinite and unlimitable , who is the Eternal Word . Mark also how J. N. his Doctrine ( of the Scriptures being principally called the VVord ) is absolutely confuted by himself in what follows . J. N's Contrad . ] How was Heaven , and Earth , and the VVorld made by the VVord of God ? and also by the same VVord are kept in store , p. 48. — The wicked shall be destroyed by this VVord . — The Rod of his mouth , Isa. 11.11 . The Spirit of his mouth , Rev. 2.12 . The sharp Sword with two edges . — The word of God's Grace in convincing , and converting of Souls , quick and powerful , sharper than a two edged Sword. — In this sense Christ may be called the VVord . Animad . But surely the Scriptures are not all this , nor ever had this sense given of them , that is here given of the Word which made Heaven and Earth , and keeps them in store ; and this did not the Scriptures . [ J. N's Contrad . ] The Scriptures principally called the VVord of God , may be corrupted by man. — This Word may be , and is cor●upted by man , &c. p. 19 , 20. Being born again not of corruptible Seed , but of incorruptible ; by the Word of God , which liveth and abideth for ever , p. 57 , &c. [ Contradiction again . ] This maketh nothing to prove this word here to be Christ. Animad . The Incorruptible Seed , or Word by which we are born again , is not the Scriptures which have been corrupted by such Perverters and Corrupters of them as thou art , who goes to set them in Christ's place ; and yet ( Hypocrite like ) art not willing to keep to the language and terms ( or Doctrines ) of them . [ J. N's Contrad . ] The Scrip●ures are an absolute perfect Rule for all men , &c. — unto the end of the world . Faith is b●gotten by Preaching the VVord with the work of his blessed Spirit : — Christ the Way to bring us to Life , &c. pag. 42 , 43 , 50. Animad . The Spirit of Truth leads into all Truth ; therefore this Spirit , or Christ within , is both the Guide , Way , and Rule to all that are Spirtiually minded ; All men have not the Scriptures to the World's end ; but Christ is given both for a Covenant and Light for Salvation to the ends of the Earth . [ J. N. his Idolatry , in exalting the Scriptures into the place of Christ. The Scriptures the enlightening way of the Lord , — The perfect way of God , — A Light unto his paths , p. 4 , 5. The Gospel , — The Seed in the hearts . The will of God , in order to Salvation , pag. 11 , 17 , 20. Eternal Life therein ( viz. in Scriptures ) pag. 24. The Scripture's an absolute perfect Rule ( in order to man's Salvation ) for all men to walk by , and none other , pag. 24 , 25 , 26 , 27 , 28 , 29. The Scriptures may be corrupted by man. False Teachers corrupted the Scriptures . The Scriptures may , and is corrupted by man , p. 19 , 20. The Devil taketh out of mens hearts — the Scriptures of the New Testament , pag. 17. Animad . To the first part , these are high Names put upon the Scriptures , but not so proved thereby : — For the Enlightening , perfect Way , and Word of the Lord God , the Gospel , the Seed , the Will of God , Eternal Life , &c. were before the Scriptures were written , and did preceed the writing thereof it them who spake or writ them , as they were moved by the Holy Ghost ; and Eternal Life is in Christ , not contained in the Scriptures , as the unbelieving Jews vainly thought , Joh. 5. ( who set up the Scriptures above Christ the Life ) And the Scriptures are not the absolute sole Rule for Salvation ( and none other ) especially if they be corrupted by the Devil and Wicked men . But the Rule of the spiritual mind is spiritual , of that Spirit which leads the true Believers into all truth . For that which must be owned for the Rule of Faith , Life , and Salvation , must likewise be infallible , pure , and incorruptible ; Christ being the Author of the holy Faith , and his Light the Rule of the right Understanding , Conviction , and Perswasion , and consequently of the Belief . [ J. N's Contrad . ] The Gospel which was preached unto every Creature under Heaven , was the Scriptures of the New Testament : The Everlasting Gospel . — The general ground of Faith and Assurance . Now to deny the Scriptures to be the Word , is to deny the very Fountain and Well-spring of Comforts to the Soul in Afflictions , pag. 12 , 35 , 42 , 44. The Scriptures is corrupted by man. — Prayer and Supplication to God by his Spirit , by Faith in Christ God approveth . — Christ saith , Ye will not come to me , that ye may have Life , pag. 20 , 24 , 44. Animad . Both many Creatures , and the Gospel , were before the Scriptures were written ; and the Light of the Gospel is more general to ground Faith upon than the Scriptures : and it is the Light of the Power ( or Gospel ) of God in the hearts . And the Gospel is preached in every Creature under Heaven . And eternal Life is in Christ the Incorruptible Seed , the VVord , Spirit , Life , and Light. And God is the very Fountain ( whose fulness is in Christ ) and the Well-spring of Comforts to the Soul ; not the Scriptures : This Opposer might as well say the Scriptures are God , as the very fountain and well-spring of Comforts . And those Unbelievers that thought to have Eternal Life in the Scriptures , were like J. N. and his Brethren , who will not come to Christ that they might have Life . And if we must Pray and Supplicate God by the Spirit , then the immediate guidance of the Spirit of God must be to us a Rule therein ; not the Letter . [ J. N's Contrad . ] The Scriptures are a perfect absolute Rule ( in order to man's Salvation ) for all men to walk by , and none other . — For the sons of men to walk by unto the ends of the world , pag. 32 , 33 , 34 , 35. A Second Covenant of his VVill he foretold , Jer. 31. is still in force for all men to walk by , and none other . — The Second Covenant was confirmed by the Blood of that spotless Lamb , &c. — The Second Covenant of God's Will in order to man's Salvation , was confirmed by the Death of his only begotten Son , pag. 27 , 28. Animad . If the second Covenant or new Testament , may be the perfect Rule for all men to walk by , and none other ( as is confest ) then must the immediate Teachings of God in his Spirit be followed and obeyed as the perfect Rule ; for the New Covenant-way is spiritual , to wit , the Law and Spirit of God in the inward parts ; and this is above the Writings ( or Letter ) outward , which many in remote parts of the world , have not . ( Many have not the Bible who have a spiritual Light or Law of God within as the Gentiles had , Rom. 2. ) And Paul was not a Minister of the Letter , but of the Spirit ; wherefore thou that sayest the Scriptures are the absolute Rule ( for Salvation ) for all men to the worlds end , when many of whom have them not ; therein thou hast shut out the spiritual Rule of the New Covenant , and art one of them that tread the blood of Christ under foot ; by which the second Covenant was confirmed and ratified . And why hast thou such hard thoughts of God , as to think tha● all Nations that have not the Scriptures outwardly , are deprived of Salvation for want of them ? But in plain Contradiction to thy self , The second Covenant is a perfect Rule still in force for all men to walk by , and no other . [ J. N's Contrad . ] The Scriptures of the New Testament so confirmed , are a perfect Rule for all men to walk by , and none other , p. 29. The New-Testament Letter is to be our Rule , pag. 103. In the second Covenant of his VVill , in order to man's Salvation , there is the Man , Christ Jesus , at the right hand of God , &c. In his second Covenant he hath promised himself to be ●he God of his People , 2 Cor. 6.16 , 17 , 18. pag. 29 , 30. Animad . The Scriptures , Writings , or Letter ( outward ) ( whether of the Old or New Testament ) ; And the second Covenant which is spiritual and inward , are two distinct things : In this second Covenant God is the Teacher of his People himself , immediately by his immediate Spirit , Power , or Unction within , which teacheth the spiritual minds of all things , which is true and no lye . And what Scripture have Baptists for saying that the New-Testament - Letter is to be our Rule ? Let them produce plain Scripture - proof for their Assertion herein , or else confess their error . For Pa●l expresly testified , that God had made them able Ministers of the New-Testament ; not of the Letter , but of the Spirit , &c. 2 Cor. 3. He doth not say they were Ministers of the Letter of the New-Test●ment ; his words will bear no such meaning : for he plainly distinguisheth between the New-Testament and the Letter , as he doth between Spirit and Letter . Many both Priests and Baptists , have ( and preach from ) that he calleth the Letter of the New-Testament , who never knew the Spirit in its living ministration , although the Scriptures testifie thereto . [ J. N's Contrad . ] The Scriptures are a perfect Rule , in order to Salvation , for all men , unto the end of the world . — The very fountain and well-spring of Comforts to the Soul , pag. 44. Act. 3.23 . It is said , A Prophet shall the Lord your God raise up unto you of your Brethren ( saith Moses ) like unto me , him shall you hear in all things ; whatsoever he shall say unto you ( observe that ) Him shall you hear , &c. In the second Covenant — Salvation and Eternal Life to those that obey the same , — in his Son : Christ a way to bring us to Life , pag. 23 , 31 , 39 , 40 , 50. Animad . See how manifestly this Opposer hath , in these passages , broke the neck of his own Cause : For if the Son of God must be heard in all things , and he the way to Life , and Salvation be in him ( as confest ) then the Scriptures are not the fountain and well-spring of Comforts : God is the Fountain , not the Scriptures , as most ignorantly and blasphemously is assetted of them . Also note how J. N. hath totally confuted and destroyed his Cause ( of the Scriptures being the only Rule ) in what follows . [ J. N's Contrad . ] Abel , Enoch , Abraham , Isaac , Jacob , Noah , and the rest of the Holy Men before Moses day , — I grant they had a sufficient Rule before the Scriptures were written , — They had a more infallible Word to walk by ( viz. from God's own mouth ) than is now to us ; for it 's possible , that some Scriptures might be corrupted : — This may be granted in the b●st sense , that the Spirit is the Rule . — The Spirit is of more efficacy than the Letter . — I shall freely grant that the Spirit is greater than the Letter , &c. pag. 104 , 106 , 108 , 110 , 112. Animad . Here 's enough granted to make void all the Baptists work for the Scriptures being the only Rule , seeing there was a certain Rule to the Holy Men of God long before the Scriptures were written , which was more infallible than they ; even that of the Spirit , which is above and greater than the Letter , as is confessed . Reader , take notice of this his ample confession to the Spirit , against himself and his carnal conceits , in his so highly exalting the Letter as he hath done in much of his Book . [ J.N. his Doct. ] There are a People that have need to have more Christ's than one ; otherwise I know not how they will have a Christ in every man , especially those who cry up a Light in every man [ which this Opposer stiles ] a feigned Christ , or Light within , p. 18 , 29 , 61 , 72 , 74. Answ. See the ignorance and scornful spirit this man shews forth in this erroneous stuff : For , 1. Jesus Christ that was in every Saint and true Believer , was not more Christs than one ; He was still one and the same Christ , how , or in whomsoever manifest . 2dly , His Light in every man , is a true divine and spiritual Light , and not a feigned Light , as blasphemously he accuseth it . 3dly , It 's a falshood still to accuse us , with affirming , That Christ is in every man : For we say a true Light or Gift of Jesus Christ is given to every man , whereby to enlighten the Consciences of mankind . [ J. N's Contrad . ] The Word in their hearts , Rom. 10.7 . was not Christ. — The true Christ doth not dwell in any man as he is Christ ; as he is properly and principally Christ , he cannot dwell in man. — If he be with the Father , then he is not in man , pag. 54 , 60 , 61 , 66. Christ may be said to dwell in man. I shall freely own the giving forth of his blessed Spirit into the hearts of his children whereby they are directed in his most holy will by the enlightening of their spirits , - So far as the Spirit of God and Christ dwelleth in men , or any of his Attributes ; so far God and Christ both may be said to dwell in his Saints . — If we Love one another , God dwelleth in us . — He that dwelleth in love , dwelleth in God , and God in him , p. 77 , 78 , 79 , 80. Animad . To the first part , I say his insinuation against us of Chris●●eing in every man , is still false , and not our Principle ; but that a spiritual Light of Christ is , his Contradiction and Confutation to himself is obvious , in 1st . asserting that the true Christ doth not dwell in any man. 2dly . The true Christ doth dwell in man ( viz. in good men ) in that the blessed Spirit doth dwell in his Children , and direct them in his most holy Will ; and is not this their Rule then ? [ J. N's Contrad . ] God dwelleth in them . — Now the Apostle doth not intend the real Being * of God ( viz. in Saints ) in his Glorious and Immortal Substance . — God and Christ are out of all men in order to their Glorious and Immortal Being . — Those that receive Christ's blessed Spirit , such are said to receive his Father , yet neither of them in their real Being , pag. 79 , 80 , 87. This Indwelling of Christ in his People , is by his Word and blessed Spirit , and other pure Graces that are of his pure Nature and Being dwelling in his Saints , — and his Saints dwelling in the pure Life of the same , so Christ may be said to dwell in them , and they in him : — When we dwell in the Life of his Word , and powerful operation of his Spirit , and the Life of those Gifts and holy Graces being of the same Nature with Christ. — God and Christ cannot be separate in in their givings forth . — Christ in them the hope of Glory , p. 81 , 82 , 83 , 86 , 87. Animad . The manifest Contradictions in these passages run thus , viz. God and Christ in their Immortal Being are not in Saints , yet the Spirit and pure Graces that are of his pure Nature and Being , dwell in Saints . So then this eternal Spirit of God and Christ ( who are inseparable ) is of the glorious Immortal Being of both , and in the Saints . And when God and Christ are said to dwell in them , dare J. N. say they are divided from their own Being ? What place is God in where his Being is not ? And , who art thou that wouldst limit the infinite being of God from his place and habitation in his Saints ? [ J. N's Contrad . ] ●oh . 1.1 . proveth the Word to be God , for Christ was not Christ in the beginning ; but Christ was in time , when the Godhead took flesh to it self , and not before he was born of the Virgin Mary : And it cannot be in reason concluded , that Christ was the Word before Christ was , &c. p. 50 , 51. [ Of Christ ] He was not the Son of man from the beginning , for then he was only the Son of God , and the Son of Man a● he was of the Seed of Abraham , pag. 66 , 67. Animad . What a gross Error is it to affirm , That Christ was not from the beginning ; ( or that he was not the Word in the b●ginning ? ) And what a denyal of his Divinity , like the old Hereticks ? And how plainly contradicted in confessing the Son of God was from the beginning , and was then ? I ask , If the Son of God was not Christ ? Or , the Anointed of God ? Seeing he was the Son of God before he took flesh , or was born of Mary ( and the Anointed then also ) ( for God created all things by Jesus Christ , Eph. 3.9 . and by the Son he made the Worlds , Heb. 1.2 . ) The Anointing was Spiritual , and spiritually received by the Heavenly Birth * the Anointed , the holy Seed which is spiritual ; as that which is born of the Spirit is Spirit , &c. Much more might be said , on the behalf of the Divinity of the Son of God , or Christ , who was the Word in the beginning , and with the Father in his Glory before the world began . [ J. N's Contrad . ] Christ was remote from them , ( Christ doth not dwell in any man ) Christ in person remote at the right hand of God , viz. in his body of flesh , — Personal being , — transhapen manhood , — a glorified body of flesh at the right hand of God , &c. pag , 55 , 60 , 63 , 66 , 67 , 71 , 73. The Indwellings of Christ by his Word and Truth , being of the same nature with him , Joh· 15.4 . to v. 11. Christ is setting forth himself to be the Vine , and his People the branches , and adviseth them , — Abide in Me and I in you , — from Eph. 5.30 . for we are members of his body , of his flesh , and of hi● bones , pag. 75.83 . Animad . If the Indwelling of God and Christ be such in his People , and the Saints , in such near union and conjunction with Christ , as the branches with the Vine , and members with the Body ; Then 't is false and a lying Imagination , to imagine either Christ , God , and his right hand so remote , as not to dwell in any man , no not in their own People ; [ and these word● , Christ in Person , remote in his body of flesh , &c. and not in any man ] are not Scripture , but added : What strange conceits and limitations would J. N. put upon the unlimited God ( like the old Heretical Monks of Egypt , called Anthropomorphites ) contrary to his own confession . [ J. N's Contrad . ] Christ sitteth Advocate with the Father , to plead the vertue of his blood , that as there are new sins committed , we might , through Faith , have fresh grace in the pardon thereof , pag. 73. The Cond●scention of God and Christ into the hearts of his People , to work up his Saints into the same nature with himself , &c. — God and Christ is holy , so his Word is holy , Heb. 4.12 . and through Faith in this Word Christians are wrought up into the nature of it self , and into God. Gal. 4.19 . Little Children in whom I travel in birth , till Christ be formed in you , and this — to bring them forth into a Gospel purity , in heart and life . — Finally Brethren farewel , be perfect , be of good comfort , &c. pag. 78 , 84 , 87 , 88. Animad . Wherein the Baptists , or others , do preach up ( or plead ) the continuance of sin in all men ( even Believers , &c. ) term of life : This is flatly contradicted in J. N's following words , viz. That God and Christ works up his Saints into the same pure Nature with himself [ which is not a sinful Nature ] however he tells us of new sins committed , which ( he saith ) Christ pleads for pardon of ; And that through Faith in the Word , Christians are wrought into the Nature of it self , and into God [ in whom is no sin , nor imperfection ] And where Christ is formed in man [ he doth not say in a personal being remote ] and men thereby brought forth into Gospel purity in heart and life , &c. Such do not alwayes commit ( or renew ) new sins ( which renew the old man ) but are renewed in Grace , and in the new-man by the Spirit of Holiness , knowing Christ's Intercession answered ( viz. that they might be kept from evil , Joh. 17.15 . to the end . ) The sins of such being done away , and blotted out by the blood of Christ , which in his Light within is experienced ( in its vertue and power ) by such as believe and walk in it , 1 Joh. 1.7 . Now , if J. N's Contradictions , as implyed , should be thus placed , viz. Finally Brethren farewell , be Perfect , be of good Comfort , — There are new sins committed , &c. How would this answer the end of the Command [ Be Perfect ? &c. ] Or , be any comfort●ble Doctrine to any that truly desire perfect freedom from sin , and not to live any longer therein ? Here followeth the Contradictions of Tho. Danson , W. Kiffin , and Jer. Ives , upon their Principle , which was , viz. Contradict . THat the Scriptures are the only Rule of Faith. T.D. The Scriptures without divine illumination are but the foundation of an Historical Faith , and not of a saving Faith. The divine illumination of the Spirit , is the Foundation or Rule of saving Faith. Contradict . T.D. & W. Kiffin . The Director and Rule of Faith and Salvation , are two distinct things , as the way to Bristol , and my Director into the way . Yet that Christ is both the Director into the way to God , and the Way it self , they could not deny . Irational Inconsistences , & Contradictions . T.D. That the Light which the Gentiles had , Rom. 2. was not sufficient for Salvation . That their disobedience to the Light they had , was the cause of their condemnation . Yet , That if they lived up to their Light , it would not lead them to Acceptance with God. Their Contradictions at the latter Discourse . Contradictions . W. Kiffin . The Spirit ( of God ) considered as a Rule , is absolutely excluded , &c. Jer. Ives . The Scriptures , including the Spirit , are the only Rule . Our saying the Scriptures are the only Rule , does not exclude all other Rule ( or the Spirits illumination ) any more than to say God only hath Immortallity , doth exclude all else from having Immortality . Jo. Newman [ his Contradiction to W.K. ] This may be granted in the best sense , that the Spirit is the Rule ; It is of more efficacy than the Letter . Contrad . W. K. and Alderm . Hayes Quest. Whether the Scriptures are the only Rule of Faith , yea or nay ? [ affirmed by them . ] Jer. Ives [ in his Letter ] I never owned this Question in their words . Animad . Here it 's manifest how these men have shaked their own Foundation , destroyed their own Cause , and are confounded in their Babylonish building ; they having rejected the chief Corner-stone : but they who believe in the Power of God ( which is known in his Light within ) and trust in his Everlasting Name , shall never be confounded . THE END . The faults of the Press the ingenuous Reader may perceive by the sense of the matter , whether they be points , letters , syllables or words ; which are not to be imputed to the Author , but corrected , whereof these are some . ERRATA . In the Preface , pag. 4. l. 25. the parenthesis is misplaced , read it thus ; Light within ( not prejudice and darkness ) judge . P. 13. in the Margent , read Soc. Scho. l. 30. r. Theodotus . P. 14. l. 11. for heirs , r. haeresie . P. 22. l 4. blot out [ & ] P. 28. l. 12 ▪ dele without . P. 35. l. 34. r. ( or Inferred ) P. 62. l. 25. for it , r. i● . Notes, typically marginal, from the original text Notes for div A65849-e910 Of the Scriptures . * Note . ] Jer. 2.18 . Psal. 36.9 . Joh. 4.10.14 & 7.38 , 39. Of Christ. See Euseb. Soc. Ecc. Ecc. Cro. fol. 572. Christ called by several Names . Christs Resurrection owned . and Ascention . 1 Cor. 10.4 . Christs Body real . Professors Confusion about the Body . Of God's right hand . Euseb. Eccl. Chro. fol. 584 , 588. Of Christ his second coming . Heb. 9.28 . Matth. 16.27 . Luke 9.26 . Heb. 6.6 . Revel . 11.8 . Joh. 3.19 , 20 , 21. Job 24.13 . Rom. 10. Deut. 30.14 . Jer. 8.8 , 9. 1 Joh. 2.19 . 2 Tim. 2.17 . 1 Tim. 1.20 . Acts 3.22 , 23. Notes for div A65849-e12580 * Gross ignorance ! is God any where without His real Being ? * Christ's Spiritual Birth owned . Mat. 5.48 . 2 Cor. 13.11 . 1 Pet. 1.14 , 15 , 16. Lev. 11.44 . 
A53708	----	Meditations and discourses on the glory of Christ, in his person, office, and grace with the differences between faith and sight applied unto the use of them that believe / by the late Reverend John Owen, D.D. Owen, John, 1616-1683. 1641 Approx. 436 KB of XML-encoded text transcribed from 145 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53708 Wing O769A ESTC R38162 17198119 ocm 17198119 106192 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53708) Transcribed from: (Early English Books Online ; image set 106192) Images scanned from microfilm: (Early English books, 1641-1700 ; 1621:8) Meditations and discourses on the glory of Christ, in his person, office, and grace with the differences between faith and sight applied unto the use of them that believe / by the late Reverend John Owen, D.D. Owen, John, 1616-1683. [22], 200 p. Printed by B.A. and are to be sold by most booksellers in London, London : 1691. Imperfect; stained, cropped, and tightly bound, with loss of print. Pages beginning-p.35 from defective Huntington Library copy spliced at end. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Person and offices -- Early works to 1800. Bible. -- N.T. -- John XVII, 24 -- Commentaries -- Early works to 1800. Sermons, English -- 17th century. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 John Latta Sampled and proofread 2005-05 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion MEDITATIONS AND DISCOURSES ON THE GLORY of CHRIST , IN HIS Person , Office , and Grace : WITH The differences between FAITH and SIGHT . Applied unto the use of them that believe . By the late Reverend JOHN OWEN , D. D. LONDON , Printed for B. A. and are to be Sold by most Book-sellers in London , 1691. PREFACE TO THE READER . Christian Reader , THE Design of the ensuing Discourse , is to declare some part of that Glory of our Lord Jesus Christ , which is revealed in the Scripture , and proposed as the principal Object of our Faith , Love , Delight and Admiration . But alas ! after our utmost and most diligent enquiries , we must say , How little a portion is it of him , that we can understand ! His Glory is incomprehensible , and his praises are unutterable . Some things an illuminated mind may conceive of it ; but what we can express in Comparison of what it is in it self , is even less than nothing . But as for those who have forsaken the only true Guide herein , endeavouring to be wise above what is written , and to raise their Contemplations by Fancy and Imagination above Scripture Revelation , ( as many have done , ) they have darkned Counsel without knowledge , uttering things which they understand not , which have no substance or spiritual food of Faith in them . HOWBEIT , that real view which we may have of Christ and his Glory in this World by Faith , however weak and obscure that knowledge which we may attain of them by Divine Revelation , is inexpressibly to be preferred above all other Wisdom , Understanding or Knowledge whatever . So it is declared by him , who will be acknowledged a competent Judge in these things : Yea doubtless ( saith he ) I account all these things but loss , for the excellency of the knowledge of Christ Jesus my Lord. He who doth not so , hath no part in him . THE Revelation made of Christ in the Blessed Gospel , is far more excellent , more glorious , and more filled with rayes of Divine Wisdom and Goodness , than the whole Creation ; and the just comprehension of it , if attainable , can contain or afford . Without the knowledge hereof , the mind of Man , however priding it self in other Inventions and Discoveries , is wrapped up in Darkness and Confusion . THIS therefore deserves the severest of our Thoughts , the best of our Meditations , and our utmost diligence in them . For if our future blessedness shall consist in being where he is , and beholding of his Glory ; what better Preparation can there be for it , than in a constant previous . Contemplation of that Glory in the Revelation that is made in the Gospel , unto this very end , that by a view of it , we may be gradually transformed into the same Glory . I shall not therefore use any Apology for the publishing of the ensuing Meditations , intended first for the exercise of my own mind , and then for the Edification of a private Congregation , which is like to be the last Service I shall do them in that kind . Some may by the consideration of them be called to attend unto the same Duty with more diligence than formerly , and receive Directions for the discharge of it ; And some may be provoked to communicate their greater Light and Knowledge unto the good of many . And that which I design farther in the present Discourse , is to give a brief account of the Necessity and Use , in Life and Death , of the Duty exhorted unto . PARTICULAR motives unto the diligent discharge of this Duty , will be pressed in the Discourse it self . Here some things more general only shall be promised . For all persons not immersed in sensual pleasures , not overdrencht in the love of this World , and present things , who have any generous or noble Thoughts about their own Nature , Being and End , are under the highest Obligation to betake themselves unto this Contemplation of Christ and his Glory . Without this they shall never attain true Rest or Satisfaction in their own minds . He it is alone in whom the Race of mankind may boast and glory , on whom all its felicities do depend . For , 1. HE it is in whom our Nature , which was debased as low as Hell by Apostasy from God , is exalted above the whole Creation . Our Nature in the Original Constitution of it , in the persons of our first Parents , was crowned with Honour and Dignity . The Image of God wherein it was made , and the Dominion over the lower World wherewith it was intrusted , made it the Seat of excellency , of Beauty and of Glory . But of them all it was at once devested and made naked by sin , and laid grovelling in the Dust from whence it was taken . Dust thou art , and to dust thou shalt return , was its righteous Doom . And all its internal faculties were invaded by deformed Lusts ; every thing that might render the whole unlike unto God , whose Image it had lost . Hence it became the contempt of Angels , the Dominion of Satan , who being the enemy of the whole Creation , never had any thing or place to reign in , but the debased nature of Man. Nothing was now more vile and base , its Glory was utterly departed . It had both lost its peculiar nearness unto God , which was its Honour , and was fallen into the greatest Distance from him of all Creatures , the Devils only excepted , which was its Ignominy and Shame . And in this state , as unto any thing in it self , it was left to perish eternally . IN this Condition , Lost , Poor , Base , yea Cursed , the Lord Christ the Son of God found our Nature . And hereon in infinite Condescention and Compassion sanctifying a portion of it unto himself , he took it to be his own in an holy ineffable subsistence in his own Person . And herein again the same nature so depressed into the utmost misery , is exalted above the whole Creation of God. For in that very nature , God hath set him at his own right hand in the heavenly places , far above all Principalities , and Powers , and Might , and Dominion , and every Name that is named , not only in this World , but also in that which is to come . This is that which is so celebrated by the Psalmist , with the highest Admiration , Psal. 8. 3 , 4 , 5 , 6 , 7 , 8. This is the greatest Priviledge we have among all our fellow-Creatures ; This we may glory in , and value our selves upon . Those who ingage this nature on the service of sensual Lusts and Pleasures , who think that its Felicity and utmost Capacities consist in their satisfaction with the accomplishment of other earthly temporary desires , are satisfied with it in its State of Apostasy from God. But those who have received the Light of Faith and Grace ; so as rightly to understand the Being and End of that Nature whereof they are partakers , cannot but rejoyce in its deliverance from the utmost Debasement into that glorious Exaltation , which it hath received in the Person of Christ. And this must needs make thoughts of him full of refreshment unto their Souls . Let us take care of our persons ; the Glory of our nature is safe in Him. For , 2. IN him the Relation of our nature unto God , is eternally secured . We were created in a Covenant Relation unto God. Our Nature was related unto him in a way of Friendship , of Likeness , and Complacency . But the Bond of this Relation and Union was quickly broken by our Apostasy from him . Hereon our whole Nature became to be at the utmost Moral distance from God , and Enmity against him , which is the depth of Misery . But God in Infinite Wisdom and Grace did design once more to recover it , and take it again near unto himself . And he would do it in such a way , as should render it utterly impossible that there should ever be a Separation between him and it any more . Heaven and Earth may pass away , but there shall never be a Dissolution of the Union between God and our Nature any more . He did it therefore , by assuming it into a substantial Union with himself , in the Person of the Son. Hereby the fulness of the Godhead dwelt in it Bodily , or Substantially , and Eternally . Hereby is its Relation unto God eternally secured . And among all the Mysterious Excellencies which relate hereunto , there are two which continually present themselves unto our consideration . 1. THAT this Nature of ours , is capable of this glorious Exaltation and Subsistence in God. No Creature could conceive how Omnipotent Wisdom , Power and Goodness , could actuate themselves unto the Production of this Effect . The Mystery hereof , is the Object of the Admiration of Angels , and will be so of the whole Church unto all Eternity . What is revealed concerning the Glory , way and manner of it in the Scripture , I have declared in my Treatise concerning the Mystery of Godliness , or the Person of Christ. What mind can Conceive , what Tongue can Express , who can sufficiently Admire the Wisdom , Goodness and Condescention of God herein ! And whereas he hath proposed unto us this glorious Object of our Faith and Meditation , how vile and foolish are we , if we spend our thoughts about other things in a neglect of it ! 2. THIS is also an ineffable Pledge of the Love of God into our Nature . For although he will not take it in any other Instance , save that of the Man Christ Jesus , into this Relation with himself , by vertue of personal Union ; Yet therein he hath given a glorious Pledge of his Love unto , and Valuation of that Nature . For verily he took not on him the nature of Angels , but he took on him the seed of Abraham . And this kindness intends unto our Persons , as Participant of that Nature . For he designed this Glory unto the Man Christ Jesus , that he might be the first-born of the New Creation , that we might be made conformable unto him according to our measure ; and as the Members of that Body , whereof he is the Head , we are Participant in this Glory . 3. IT is he , in whom our Nature hath been carried successfully , and victoriously , through all the Oppositions that it is liable unto , and even Death it self . But the Glory hereof I shall speak unto distinctly in its proper place , which follows , and therefore shall here pass it by . 4. HE it is , who in himself hath given us a Pledge of the capacity of our Nature to inhabit those blessed Regions of Light , which are far above these aspectable Heavens . Here we dwell in Tabernacles of Clay , that are crushed before the Moth ; such as cannot be raised , so as to abide one foot breadth above the Earth we tread upon . The heavenly Luminaries which we can behold , appear too great and glorious for our Cohabitation . We are as Grashoppers in our own eyes , in comparison of those Gigantick Beings ; and they seem to dwell in places , which would immediately swallow up , and extinguish our Natures . How then shall we entertain an Apprehension of being carried and exalted above them all ? to have an everlasting subsistence in places incomprehensibly more glorious than the Orbs wherein they reside ? What capacity is there in our Nature of such an Habitation ? But hereof the Lord Christ hath given us a Pledge in himself . Our Nature in him , is passed through these Aspectable Heavens , and is exalted far above them . It s eternal Habitation is in the blessed Regions of Light and Glory ; and he hath promised that where he is , there we shall be , and that for ever . OTHER Encouragements there are innumerable to stir us up unto diligence in the discharge of the Duty here proposed ; namely , a continual Contemplation of the Glory of Christ in his Person , Office , and Grace . Some of them , the Principal of them , which I have any Acquaintance with , are represented in the ensuing Discourse . I shall therefore here add the peculiar Advantage which we may obtain in the diligent discharge of this Duty . Which is , that it will carry us chearfully , comfortably , and victoriously , through Life and Death , and all that we have to conflict withal in either of them . AND let it be remembred , that I do here suppose what is written on this Subject in the ensuing Discourse , as being designed to prepare the minds of the Readers for the due Improvement of it . AS unto this present Life , it is well known what it is unto the most of them , who concern themselves in these things . Temptations , Afflictions , Changes , Sorrows , Dangers , Fears , Sickness and Pains , do fill up no small part of it . And in the other hand , all our Earthly Relishes , Refreshments and Comforts , are uncertain , transitory , and unsatisfactory ; all things of each sort being embittered by the Remainders of sin . Hence every thing wherein we are concerned , hath the Root of Trouble and Sorrow in it . Some labour under Wants , Poverty , and Straits , all their days ; and some have very few hours free from Pains and Sickness . And all these things , with others of an alike Nature are heightened at present , by the Calamitous Season wherein our lot is fallen . All things almost in all Nations are filled with Confusiens , Disorders , Dangers , Distresses and Troubles ; Wars and Rumors of Wars , do abound , With Tokens of farther approaching Judgments ; Distress of Nations , with perplexities , mens hearts failing them for fear , and for looking after those things which are coming on the Earth . There is in many places no Peace unto him that goeth out , nor to him that cometh in , but great Vexations are on the Inhabitants of the World ; Nation is destroyed of Nation , and City of City , for God doth vex them with all Adversity . And in the mean time , Vexation , with the ungodly deeds of wicked men , doth greatly further the Troubles of Life ; the sufferings of many also for the Testimony of their Consciences are deplorable , with the Divisions and Animosities that abound amongst all sorts of Christians . BUT the Shortness , the Vanity , the Miseries of humane Life , have been the subject of the complaints of all sorts of considering Persons , Heathens as well as Christians ; nor is it my present business to insist upon them . My enquiry is only after the Relief which we may obtain against all these evils , that we faint not under them , that we may have the victory over them . THIS in general is declared by the Apostle ; 2 Cor. 4. We are troubled on every side , yet not distressed ; we are perplexed , but not in despair ; persecuted , but not forsaken ; cast down , but not destroyed . But for this cause we faint not , but tho' our outward man perish , yet the inward man is renewed day by day . For our light affliction , which is but for a moment worketh for us a more exceeding and eternal weight of Glory . While we look not at the things which are seen , but at the things which are not seen : For the things which are seen , are temporal ; but the things which are not seen , are eternal . OUR beholding by Faith things that are not seen , things spiritual and eternal , will alleviate all our Afflictions , make their burden light , and preserve our Souls from fainting under them . Of these things the Glory of Christ whereof we treat , is the principal , and in a due since comprehensive of them all . For we behold the Glory of God himself , in the face of Jesus Christ. He that can at all times retreat unto the comtemplation of this Glory , will be carried above the perplexing prevailing sense of any of these evils , of a confluence of them all . Crus nil sentit in nervo dum animus est in coelo . IT is a woful kind of Life , when men scramble for poor perishing Reliefs in their Distresses . This is the Universal Remedy and Cure , the only Balsom for all our Diseases . Whatever presseth , urgeth , perplexeth ; if we can but retreat in our minds unto a view of this Glory , and a due consideration of our own Interest therein ; Comfort and Supportment will be administred unto us . Wicked men in their Distresses ( which sometimes overtake even them also ) are like a troubled Sea that cannot rest . Others are heartless and despond , not without secret repinings at the wise disposals of Divine Providence , especially when they look on the better Condition ( as they suppose ) of others . And the best of us are apt all to wax faint and weary , when these things press upon us in an unusal manner , or under their long continuance without a prospect of Relief . This is the strong hold which such Prisoners of hope are to turn themselves unto . In this Contemplation of the Glory of Christ , they will find Rest unto their own Souls . For , 1. IT will herein , and in the discharge of this Duty , be made evident , how slight and inconsiderable all these things are from whence our Troubles and Distresses do arise . For they all grow on this root of an Over-valuation of Temporal things . And unless we can arrive unto a fixed judgment that all things here below are transitory and perishing , reaching only unto the outward man , or the body ( perhaps unto the killing of it ) that the best of them have nothing that is truly substantial or abiding in them , that there are other things wherein we have an assured Interest , that are incomparably better than they , and above them , it is impossible but that we must spend our lives in Fears , Sorrows , and Distractions . One real view of the Glory of Christ , and of our own concernment therein , will give us a full relief in this matter . For what are all the things of this Life , what is the good or evil of them , in comparison of an Interest in this transcendent Glory ? When we have due Apprehensions hereof , when our minds are possessed with thoughts of it , when our Affections reach out after its enjoyments , let Pain , and Sickness , and Sorrows , and Fears , and Dangers , and Death , say what they will , we shall have in readiness wherewith to Combat with them , and overcome them ; and that on this Consideration , that they are all outward , transitory , and passing away ; whereas our minds are fixed on those things which are eternal , and filled with incomprehensible Glory . 2. THE minds of men are apt by their Troubles to be cast into Disorder , to be tossed up and down , and disquieted with various Affections and Passions . So the Psalmist found it in himself , in the time of his Distress : whence he calls himself unto that account : Why art thou cast down , O my Soul ? and why art thou disquieted in me ? And indeed the mind on all such Occasions , is its own greatest Troubler . It is apt to let loose its Passions of Fear and Sorrow , which act themselves in innumerable perplexing thoughts , until it is carried utterly out of its own Power . But in this state a due Contemplation of the Glory of Christ , will restore and compose the mind , bring it into a sedate quiet frame , wherein Faith will be able to say unto the Winds and Waves of distempered Passions , Peace , be still , and they shall obey it . 3. IT is the way and means of conveying a Sense of Gods Love unto our Souls , which is that alone wherein ultimately we find Rest in the midst of all the troubles of this Life , as the Apostle declares , Rom. 5. 2 , 3 , 4 , 5. It is the Spirit of God , who alone communicates a Sense of this Love unto our Souls ; It is shed abroad in our hearts by the Holy Ghost . Howbeit there are ways and means to be used on our part , whereby we may be disposed and made meet to receive these Communications of Divine Love. Among these the principal is the contemplation of the Glory of Christ insisted on , and of God the Father in him . It is the season , it is the way and means , at which and whereby the Holy Ghost will giva a sense of the Love of God unto us , causing us thereon to rejoyce with joy unspeakable and full of Glory . This will be made evident in the ensuing Discourse . This will lift the minds and hearts of Believers above all the Troubles of this Life , and is the Soveraign Antidote that will expel all the Poyson that is in them , which otherwise might perplex and enslave their Souls . I HAVE but touched on these things , as designing to enlarge somewhat on that which doth ensue . And this is the advantage we may have in the discharge of this Duty with respect unto Death it self . It is the assiduous Contemplation of the Glory of Christ , which will carry us chearfully and comfortably into it , and through it . My principal work having been now for a long season to Dye daily , as living in a continual expectation of my Dissolution , I shall on this occasion acquaint the Reader with some few of my thoughts and reliefs , with reference unto Death it self . THERE are sundry things required of us , that we may be able to encounter Death chearfully , constantly and victoriously . For want of these , or some of them , I have known gracious Souls , who have lived in a kind of Bondage for fear of Death all their days . We know not how God will manage any of our minds and souls in that season , in that Tryal . For he acts towards us in all such things , in a way of Sovereignty . But these are the things which he requireth of us in a way of Duty . 1. PECULIAR actings of Faith to resign and commit our departing Souls into the hand of Him , who is able to receive them , to keep and preserve them , as also to dispose of them into a state of Rest and Blessedness , are required of us . THE Soul is now parting with all things here below , and that for ever . None of all the things which it hath seen , heard or enjoyed , by its outward senses , can be prevailed with to stay with it one hour , or to take one step with it , in the Voyage wherein it is ingaged . It must alone by it self lanch into eternity . It is entring an Invisible World , which it knows no more of than it hath received by Faith. None hath come from the dead to inform us of the State of the other World. Yea , God seems on purpose so to conceal it from us , that we should have no evidence of it , at least as unto the manner of things in it , but what is given unto Faith by Divine Revelation . Hence those who died and were raised again from the dead , unto any continuance among men , as Lazarus , probably knew nothing of the Invisible State. Their Souls were preserved by the Power of God in their Being , but bound up as unto present Operations . This made a great Emperor cry out on the approach of Death ; O animula , tremula , vagula , blandula ; quae nunc abibis in loca horrida , squalida , &c. O poor trembling wandring Soul , into what places of darkness and defilement art thou going ! HOW is it like to be after the few moments , which under the pangs of Death we have to continue in this World ? Is it an Annihilation that lies at the door ; is Death the Destruction of our whole Being , so as that after it we shall be no more ? So some would have the state of things to be . Is it a state of subsistence in a wandring condition , up and down the World , under the Influence of other more powerful Spirits that rule in the Air , visiting Tombs and Solitary places , and sometimes making appearances of themselves by the Impressions of those more powerful Spirits , as some imagine from the story concerning Samuel and the Witch of Endor , and as it is commonly received in the Papacy , out of a compliance with their Imagination of Purgatory ? Or is it a state of universal misery and wo ? a state incapable of comfort or joy ? Let them pretend what they please , who can understand no comfort or joy in this Life , but what they receive by their Sences , they can look for nothing else . And whatever be the state of this Invisible World , the Soul can undertake nothing of its own conduct after its departure from the Body . It knows that it must be absolutely at the disposal of another . WHEREFORE no man can comfortably venture on , and into this condition ; but in the exercise of that Faith , which enables him to resign and give up his departing Soul into the Hand of of God , who alone is able to receive it , and to dispose it into a Condition of Rest and Blessedness . So speaks the Apostle , I am not ashamed , for I know whom I have believed , and am perswaded that he is able to keep that which I have committed unto him , against that day . HEREIN , as in all other Graces , is our Lord Jesus Christ our great example . He resigned his departing Spirit into the hands of his Father , to be owned and preserved by him , in its state of Separation . Father , into thy hands I commit my spirit , Luk. 23. 46 ; as did the Psalmist his Type , in an alike condition , Psal. 31. 5. But the Faith of our Lord Jesus Christ herein , the object and exercise of it , what he believed and trusted unto , in this Resignation of his Spirit into the Hand of God , is at large expressed in the sixteenth Psalm . I have ( saith he ) set the Lord always before me : because he is at my right hand , I shall not be moved , therefore my heart is glad , and my glory rejoyceth , my flesh also shall rest in hope . For thou wilt not leave my soul in hell , neither wilt thou suffer thine holy one to see corruption . Thou wilt shew me the path of life ; in thy presence is fulness of joy , at thy right hand there are pleasures for evermore . He left his Soul in the hand of God , in full assurance that it should suffer no evil in its state of Separation , but should be brought again with his Body into a blessed Resurrection , and eternal Glory . So Stephen resigned his Soul departing under violence , into the hands of Christ himself . When he died , he said , Lord Jesus receive my Spirit . THIS is the last Victorious act of Faith , wherein its conquest over its last enemy Death it self doth consist . Herein the Soul says , in and unto it self , Thou art now taking leave of Time unto eternity ; all things about thee are departing as shades , and will immediately disappear . The things which thou art entring into are yet invisible ; Such as eye hath not seen , nor ear heard , nor will they enter into the heart of man fully to conceive . Now therefore with quietness and confidence give up thy self unto the Sovereign Power , Grace , Truth , and Faithfulness of God , and thou shalt find assured rest and peace . BUT Jesus Christ it is , who doth immediately receive the Souls of them who believe in him . So we see in the instance of Stephen . And what can be a greater encouragement to resign them into his hands , than a daily Contemplation of his Glory in his Person , his Power , his Exaltation , his Office and Grace ? Who that believes in him , that belongs unto him , can fear to commit his departing Spirit unto his Love , Power and Care ? Even we also shall hereby in our dying moments see , by Faith , Heaven opened , and Jesus standing at the right hand of God , ready to receive us . This added unto the Love which all Believers have unto the Lord Jesus , which is enflamed by Contemplation of his Glory , and their desires to be with him where he is , it will strengthen and confirm our minds in the Resignation of our departing Souls into his hand . SECONDLY ; It is required in us unto the same end , that we be ready and wiling to part with the flesh , wherewith we are cloathed , with all things that are useful and desirable thereunto . The Alliance , the Relation , the Friendship , the Union , that are between the Soul and the Body , are the greatest the nearest , the firmest , that are or can be among meer created Beings . There is nothing like it , nothing equal unto it . The Union of Three persons in the one single Divine Nature , and the Union of two Natures in one person of Christ , are infinite , ineffable , and exempted from all comparison . But among created Beings , the Union of these two essential parts of the same Nature in one Person , is most excellent . Nor is any thing equal to it , or like it , found in any other Creatures . Those who among them have most of life , have either no Bodies , as Angels ; or no Souls , but what perish with them , as all Brute creatures below . ANGELS being pure immaterial Spirits , have nothing in them , nothing belonging unto their essence , that can dye . Beasts have nothing in them that can live when their Bodies dye . The Soul of a Beast cannot be preserved in a separate Condition , no not by an act of Almighty Power ; for it is not ; and that which is not , cannot live . It is nothing but the Body it self in an act of its material Powers . ONLY the Nature of Man in all the Works of God is capable of this Convulsion . The essential parts of it are separable by Death , the one continuing to exist and act its especial Powers in a separate state or condition . The Powers of the whole entire nature acting in Soul and Body in conjunction , are all scattered and lost by Death . But the Powers of one Essential part of the same Nature , that is of the Soul , are preserved after Death in a more perfect acting and exercise than before . This is peculiar unto human nature , as a mean partaking of Heaven and Earth , of the perfection of Angels above , and of the imperfection of the Beasts below . Only there is this difference in these things : Our participation of the heavenly spiritual perfections of the Angelical Nature , is for eternity ; our participation of the imperfections of the animate creatures here below , is but for a season . For God hath designed our Bodies unto such a glorious refinement at the Resurrection , as that they shall have no more Alliance unto that brutish nature , which perisheth for ever . For we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto Angels , or Equal to them . Our bodies shall no more be capable of those Acts and Operations which are now common to us with other living creatures here below . THIS is the preeminence of the nature of Man , as the wise Man declares . For unto that Objection of Atheistical Epicureans , As the one dieth , so dieth the other ; they have all one breath , so that a man hath no preeminence above a beast and all go into one place , all are of the dust , and all turn to the dust again : He granteth , that as unto their Bodies it is for a season , in them we have a present participation of their nature ; But , saith he , here lieth the Difference , Who knoweth the spirit of a Man that goeth upward , and the spirit of a beast that goeth downward unto the earth ? Unless we know this , unless we consider the different state of the spirit of Men and Beasts , we cannot be delivered from this Atheism ; but the thoughts hereof will set us at liberty from it . They dye in like munner , and their bodies go equally to the dust for a season ; but the Beast hath no spirit , no soul , but what dies with the body and goes to the dust . If they had , their bodies also must be raised again unto a conjunction with them . Otherwise Death would produce a new race of creatures unto Eternity . But man hath an immortal Soul , saith he , an heavenly Spirit , which when the Body goes into the dust for a season , ascends to Heaven ( where the guilt of sin , and the curse of the Law , interpose not ) from whence it is there to exist and to act all its Native powers in a state of blessedness . BUT as I said , by reason of this peculiar intimate Union and Relation between the Soul and Body , there is in the whole Nature a fixed Aversation from a Dissolution . The Soul and Body are naturally and necessarily unwilling to fall into a state of Separation , wherein the one shall cease to be what it was , and the other knows not clearly how it shall subsist . The Body claspeth about the Soul , and the Soul receiveth strange Impressions from its embraces ; the entire nature existing in the Union of them both , being unalterably averse unto a Dissolution . WHEREFORE , unless we can overcome this inclination , we can never dye comfortably or chearfully . We would indeed rather chuse to be cloathed upon , that mortality might be swallowed up of life , that the cloathing of Glory might come on our whole Nature , Soul and Body , without Dissolution . But if this may not be , yet then do believers so conquer this Inclination by Faith and Views of the Glory of Christ , as to attain a desire of this Dissolution . So the Apostle testifies of himself , I have a desire to depart , and to be with Christ , which is far better than to abide here , Phil. 1. 23. saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Not an ordinary desire , not that which worketh in me now and then ; but a constant habitual Inclination working in ●●●●ment Acts and Desires . And what doth he so desire ? It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to depart , say we , out of this Body , from this Tabernacle , to leave it for a season . But it is such a departure as consists in the Dissolution of the present state of his Being , that it should not be what it is . But how is it possible that a man should attain such an Inclination unto , such a Readiness for such a vehement desire of a Dissolution ? It is from a View by Faith of Christ and his Glory , whence the Soul is satisfied , that to be with him is incomparably better than in its present state and condition . HE therefore that would dye comfortably , must be able to say within himself and to himself ; Dye then thou frail and sinful flesh ; Dust thou art , and unto dust thou shalt return . I yield thee up unto the righteous doom of the holy One. Yet therein also I give thee into the hand of the great Refiner , who will hide thee in thy Grave , and by thy consumption purifie thee from all thy Corruption and Disposition to evil . And otherwise this will not be . After a long sincere Endeavour for the Mortification of all sin , I find it will never be absolutely perfect , but by this Reduction into the dust . Thou shalt no more be a residence for the least remainder of sin unto Eternity , nor any clog unto my Soul in its actings on God. Rest therefore in hope ; For God in his appointed season , when he shall have a desire unto the work of his hands will call unto thee , and thou shalt answer him out of the dust . Then shall he by an act of his Almighty Power , not only restore thee unto thy pristine Glory , as at the first Creation when thou wast the pure Workmanship of his hands ; but enrich and adorn thee with inconceivable Priviledges and Advantages . Be not then afraid ; away with all Reluctancy , go into the Dust , rest in Hope , for thou shalt stand in thy lot at the end of the days . THAT which will enable us hereunto , in an eminent manner , is that View and Consideration of the Glory of Christ , which is the subject of the ensuing Meditations . For be who is now possessed of all that Glory , underwent this Dissolution of Nature as truly and really as ever we shall do . THIRDLY ; There is required hereunto , a Readiness to comply with the Times and Seasons wherein God would have us depart and leave this World. Many think they shall be willing to dye when their time is come ; but they have many reasons , as they suppose , to desire that it may not yet be , which for the most part arise meerly from Fear , and an Aversation of Death . Some desire to live that they may see more of that glorious Work of God for his Church , which they believe he will accomplish . So Moses prayed that he might not dye in the Wilderness , but go over Jordan and see the good Land , and that goodly Mountain , and Lebanon , the Seat of the Church , and of the Worship of God ; which yet God thought meet to deny unto him . And this Denial of the request of Moses , made on the highest consideration possible , is instructive unto all in the like case . Others may judge themselves to have some work to do in the World , wherein they suppose that the Glory of God , and Good of the Church is concerned , and therefore would be spared for a Season . Paul knew not clearly whether it were not best for him to abide a while longer in the flesh on this account . And David often deprecates the present season of Death , because of the work which he had to do for God in the World. Others rise no higher than their own private Interests or concerns with respect unto their Persons , their Families , their Relations , and Goods in this World. They would see these things in a better or more settled condition , before they dye , and then they shall be most willing so to do . But it is the Love of Life that lies at the bottom of all these desires in Men , which of itself will never forsake them . But no Man can dye chearfully or comfortably , who lives not in a constant Resignation of the time and season of his death unto the Will of God , as well as himself with respect unto Death it self . Our times are in his hand , at his Sovereign disposal , and his Will in all things must be complied withal . Without this Resolution , without this Resignation , no Man can enjoy the least solid peace in this World. FOURTHLY ; As the times and seasons , so the ways and means of the approaches of Death have especial Tryals , which unless we are prepared for them , will keep us under Bondage with the fear of Death it self . Long wasting , wearing Consumptions , burning Fevers , strong pains of the Stone , or the like , from within , or Sword , Fire , Tortures , with Shame and Reproach from without , may be in the way of the Access of Death unto us . Some who have been wholly freed from all fears of Death , as a Dissolution of Nature , who have looked on it as amiable , and desirable in it self , have yet had great exercise in their minds about these ways of its approach . They have earnestly desired , that this peculiar bitterness of the Cup might be taken away ; to get above all perplexities on the account of these things , is part of our Wisdom in Dying daily . And we are to have always in a readiness those Graces and Duties which are necessary thereunto . Such are a constant Resignation of our selves , in all events , unto the Sovereign will , pleasure and disposal of God. May he not do what he will with his own ? Is it not right and meet it should be so ? Is not his Will in all things Infinitely Holy , Wise , Just , and Good ? Doth he not know what is best for us , and what conduceth most unto his own Glory ? Doth not he alone do so ? So is it to live in the Exercise of Faith , that if God calls us unto any of those things , which are peculiarly dreadful unto our Natures , he will give us such supplies of Spiritual strength and Patience , as shall enable us to undergo them , if not with ease and joy , yet with Peace and Quietness beyond our Expectation . Multitudes have had experience that those things which at a distance have had an Aspect of overwhelming dread , have been far from unsupportable in their approach , when strength hath been received from above to encounter with them . And moreover it is in this case required , that we be frequent and steady in comparing these things with those which are eternal , both as unto the misery , which we are freed from , and that blessedness which is prepared for us . But I shall proceed no farther with these particulars . THERE is none of all the things we have insisted on , neither the Resignation of a departing Soul into the hand of God , nor a willingness to lay down this flesh in the dust , nor a readiness to comply with the Will of God , as to the times and seasons , or the way and manner of the approach of Death , that can be attained unto , without a prospect of that Glory that shall give us a new state far more excellent than what we here leave or depart from . This we cannot have , whatever we pretend , unless we have some present views of the Glory of Christ. An Apprehension of the future Manifestation of it in Heaven , will not relieve us , if here we know not what it is , and wherein it doth consist ; if we have not some previous Discovery of it in this Life . This is that which will make all things easie and pleasant unto us , even Death it self , as it is a means to bring us unto its full enjoyment . OTHER great and glorious Advantages which may be obtained in the diligent discharge of the Duty here proposed , might be insisted on ; but that the things themselves discoursed of will evidently Discover , and Direct us unto the Spring and Reasons of them : Besides , Weakness , Weariness , and the near Approaches of Death do call me off from any further labour in this kind . John XVII . 24. Father , I will that they also whom thou hast given me , be with me where I am : that they may behold my Glory which thou hast given me . THE High Priest under the Law when he was to enter into the Holy Place on the Solemn day of Atonement , was to take both his hands full of sweet Incense from the Golden Table of Incense , to carry along with him in his entrance . He had also a Censer filled with Fire , that was taken from the Altar of Burnt-offerings , where Atonement was made for Sin with Blood. Upon his actual entrance through the vail , he put the Incense on the Fire in the Censer , until the Cloud of it's smoak covered the Ark , and the Mercy Seat. See Levit. 16. 12 , 13. And the end hereof was to present unto God , in the behalf of the People , a sweet smelling Savour from the Sacrifice of Propitiation . See the Declaration of these things in our Exposition of Heb. 9th . IN Answer unto this Mystical Type , the great High-priest of the Church , our Lord Jesus Christ , being to enter into the Holy Place not made with hands , did by the glorious Prayer Recorded in this Chapter , influenced from the Blood of his Sacrifice , fill the Heavens above , the glorious Place of God's Residence , with a cloud of Incense , or the sweet perfume of his Blessed Intercession , typed by the incense offered by the High-priest of old . By the same Eternal Fire wherewith he offered himself a bloody Sacrifice to make Atonement for Sin , he kindled in his most Holy Soul those desires for the Application of all its Benefits unto his Church , which are here expressed , and wherein his Intercession doth consist . IT is only one passage in the Verse above named , that at present I design an enquiry into . And this is the subject matter of what the Lord Christ here desires in the behalf of those given him by the Father ; namely , That they may behold his glory . IT is evident , That in this Prayer the Lord Christ hath respect unto his own Glory , and the manifestation of it , which he had in the entrance asked of the Father , ver . 4 , 5. But in this place he hath not so much respect unto it as his own , as unto the Advantage , Benefit , Satisfaction and Blessedness of his Disciples , in the beholding of it . For these things were the end of all that Mediatory Glory which was given unto him . So Joseph charged his Brethren , when he had revealed himself unto them , that they should tell his Father of all his Glory in Egypt , Gen. 45. 13. This he did , not for an Ostentation of his own Glory , but for the Satisfaction which he knew his Father would take in the Knowledge of it . And such a manifestation of his Glory unto his Disciples doth the Lord Christ here desire , as might fill them with Blessed Satisfaction for evermore . THIS alone which is here prayed for , will give them such satisfaction , and nothing else . The Hearts of Belivers are like the Needle touched by the Load-stone , which cannot rest until it comes to the Point whereunto by the secret Vertue of it , it is directed . For being once touched by the Love of Christ , receiving therein an impression of secret ineffable Vertue , they will ever be in motion , and restless , until they come unto him , and behold his Glory . That Soul which can be satisfied without it , that cannot be eternally satisfied with it , is not partaker of the efficacy of his Intercession . I shall lay the Foundation of the ensuing Meditations in this one Assertion , namely , That one of the greatest Priviledges and Advancements of Believers , both in this World , and unto Eternity , consists in their BEHOLDING THE GLORY OF CHRIST . This therefore he desires for them in this Solemn Intercession , as the complement of all his other requests in their behalf ; That they may behold my Glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that they may see , view , behold or contemplate on my Glory . The Reasons why I assign not this glorious Priviledge only unto the Heavenly state , which is principally respected in this place , but apply it unto the state of Believers in this World also , with their Duties and Priviledges therein , shall be immediately declared . ALL Unbelievers do in their Heart call Christ Ichabod ; Where is the Glory ? They see neither form nor comeliness in him , that he should be desired . They look on him as Michael Saul's Daughter did on David dancing before the Ark , when she despised him in her Heart . They do not indeed ( many of them ) call Jesus Anathema , but cry , Hail Master , and then Crucifie him . HENCE have we so many Cursed Opinions advanced in derogation unto his Glory , some of them really destructive of all that is truly so ; yea denying the only Lord that bought us , and substituting a false Christ in his room . And others there are who express their slight thoughts of him and his glory , by bold irreverent enquiries , of what use his person is in our Religion ; as though there were any thing in our Religion , that hath either Reality , Substance , or Truth , but by vertue of its Relation thereunto . And by their Answers , they bring their own Enquiries yet nearer unto the borders of Blasphemy . NEVER was there an Age since the name of Christians was known upon the Earth , wherein there was such a direct Opposition made unto the Person and Glory of Christ , as there is in that wherein we live . There were indeed in the first Times of the Church , swarms of proud , doting , brainsick persons , who vented many foolish imaginations about him , which issued at length in Arianism , in whose Ruines they were buried . The Gates of Hell in them , prevailed not against the Rock on which the Church is built . But as it was said of Caesar , Solus accessie sobrius , ad perdendam Rempublicam ; He alone went soberly about the Destruction of the Commonwealth ; So we now have great Numbers who oppose the Person and Glory of Christ , under a pretence of Sobriety of Reason , as they vainly plead . Yea , the disbelief of the Mysteries of the Trinity , and the Incarnation of the Son of God , the sole Foundation of Christian Religion , is so diffused in the World , as that it hath almost devoured the power and vitals of it . And not a few , who dare not yet express their minds , do give broad intimations of their intentions and good will towards him , in making them the Object of their scorn and reproach , who desire to know nothing but him , and him Crucified . GOD in his appointed time will effectually Vindicate his Honour and Glory , from the vain attempts of Men of corrupt minds against them . IN the mean time , it is the Duty of all those who love the Lord Jesus in sincerity , to give Testimony in a peculiar manner unto this Divine Person and Glory , according unto their several Capacities , because of the Opposition that is made against them . I HAVE thought my self on many accounts obliged to cast my Mite into this Treasury . And I have chosen so to do , not in a way of controversie ( which formerly I have engaged in ) but so , as together with the vindication of the Truth , to promote the strengthning of the Faith of true Believers , their Edification in the Knowledge of it ; and to express the Experience which they have , or may have of the Power and Reality of these things . THAT which at present I design to Demonstrate is , That the Beholding of the Glory of Christ , is one of the greatest Priviledges and Advancements that Believers are capable of in this World , or that which is to come . It is that whereby they are first gradually conformed unto it , and then fixed in the Eternal enjoyment of it . For here in this life , beholding his Glory , they are changed or transformed into the likeness of it , 2 Cor. 3. 18. and hereafter , they shall be for ever like unto him , because they shall see him as he is , 1 Joh. 3. 1 , 2. Hereon do our present Comforts , and future Blessedness depend . This is the Life and Reward of our Souls . He that hath seen him hath seen the Father also ; Joh. 14. 9. For we discern the Light of the Knowledge of God , only in the Face of Jesus Christ , 2 Cor. 4. 6. THERE are therefore , two ways or degrees of beholding the Glory of Christ , which are constantly distinguished in the Scripture . The one is by Faith in this World , which is the Evidence of things not seen . The other is by Sight , or immediate vision in Eternity , 2 Cor. 5. 7. We walk by faith and not by sight . We do so whilst we are in this World , whilst we are present in the Body , and absent from the Lord , ver . 8. But we shall live and walk by Sight hereafter . And it is the Lord Christ and his Glory , which are immediate objects both of this Faith and Sight . For we here behold him darkly in a Glass ( that is by Faith ) but we shall see him face to face ; ( by immediate vision ) Now we know him in part : but then we shall know him as we are known , 1 Cor. 13. 12. What is the difference between these two ways of beholding the Glory of Christ , shall be afterwards declared . IT is the first way , namely by Vision in the Light of Glory , that is principally included in that prayer of our Blessed Saviour , that his Disciples may be where he is , to behold his Glory . But , I shall not confine my enquiry thereunto ; nor doth our Lord Jesus exclude from his desire , that Sight of his Glory which we have by faith in this World ; but prays for the Perfection of it in Heaven . It is therefore the first way , that in the first place I shall insist upon , and that for the Reasons ensuing . 1. NO Man shall ever behold the Glory of Christ by Sight hereafter , who doth not in some measure behold it by Faith here in this World. Grace is a necessary preparation for Glory , and Faith for Sight . Where the Subject , the Soul , is not previously seasoned with Grace and Faith , it is not capable of Glory , or Vision . Nay , persons not disposed hereby unto it , cannot desire it , whatever they pretend ; they only deceive their own Souls , in supposing that so they do . Most Men will say with confidence , living and dying , that they desire to be with Christ , and to behold his Glory ; But they can give no Reason , why they should desire any such thing ; only they think it somewhat that is better than to be in that evil condition which otherwise they must be cast into for ever , when they can be here no more . If a Man pretend himself to be enamoured on , or greatly to desire what he never saw , nor was ever represented unto him , he doth but dote on his own Imaginations . And the pretended desires of many , to behold the Glory of Christ in Heaven , who have no view of it by Faith whilst they are here in this World , are nothing but self-deceiving imaginations . SO do the Papists delude themselves . Their Carnal Affections are excited by their outward Senses , to delight in Images of Christ , in his Sufferings , his Resurrection , and Glory above . Hereon they satisfie themselves , that they behold the Glory of Christ himself , and that with Love and great Delight . But whereas there is not the least true Representation made of the Lord Christ , or his Glory , in these things , that being confined absolutely unto the Gospel alone , and this way of attempting it being laid under a severe interdict , they do but sport themselves with their own deceivings . THE Apostle tells us concerning himself , and other Believers , when the Lord Christ was present , and conversed with them in the Days of his Flesh , that they saw his Glory , the Glory as of the only begotten of the Father , full of Grace and Truth . Joh. 1. 14. And we may enquire , what was this Glory of Christ , which they so saw , and by what means they obtained a prospect of it ? For ( 1. ) It was not the Glory of his outward condition , as we behold the Glory and Grandeur of the Kings and Potentates of the Earth ; For he made himself of no Reputation , but being in the Form of a Servant , he walked in the Condition of a Man of low Degree . The Secular Grandeur of his pretended Vicar , makes no Representation of that Glory of his , which his Disciples saw . He kept no Court , nor House of Entertainment , nor ( though he made all things ) had of his own where to lay his Head. Nor 2. Was it with respect to the outward Form of the Flesh which he was made , wherein he took our Nature on him , as we see the Glory of a comely or beautiful Person ; For he had therein neither form nor comeliness , that he should be desired , his visage was so marred more than any Man , and his form more than the sons of men , Isa. 52. 14. Chap. 53. 2 , 3. All things appeared in him as became a Man of Sorrows . Nor 3. Was it absolutely the Eternal Essential Glory of his Divine Nature , that is intended . For this no Man can see in this World. What we shall attain in a view thereof hereafter , we know not . But 4. It was his Glory , as he was full of Grace and Truth . They saw the Glory of his Person and his Office in the Administration of Grace and Truth And how , or by what means did they see this Glory of Christ ? It was by Faith , and no otherwise . For this Priviledge was granted unto them only who received him , and believed on his name , ver . 12. This was that Glory which the Baptist saw , when upon his coming unto him he said unto all that were present , Behold the Lamb of God which taketh away the Sin of the World , Joh. 1. 29 , 30 , 31 , 32 , 33. WHEREFORE let no Man deceive himself : He that hath no Sight of the Glory of Christ here , shall never have any of it hereafter unto his Advantage . It is not therefore unto Edification , to discourse of Beholding the Glory of Christ in Heaven by vision , until we go through a tryal , whether we see any thing of it in this World by Faith or no. 2ly . THE beholding of Christ in Glory , is that which in it self is too High , Illustrious , and Marvellous for us in our present condition . It hath a splendor and glory too great for our present Spiritual visible faculty ; as the direct , immediate sight of the Sun darkens our sight , and doth not relieve or strengthen it at all . Wherefore we have no way to take into our minds any true Spiritual Apprehensions of the Nature of Immediate Vision , or what it is to see the Glory of Christ in Heaven , but by that View which we have by Faith in this life of the same Glory . Whatever otherwise falls into our Minds , is but conjecture and imagination ; Such as are the Contemplations of most about Heavenly things . I have seen and read somewhat of the Writings of of Learned Men , concerning the state of future glory ; some of them are filled with excellent Notions of Truth , and Elegancy of Speech , whereby they cannot but much affect the minds of them who duely consider what they say . But I know not well whence it comes to pass , many complain , that in reading of such discourses they are like a Man who behold his natural face in a Glass , and immediately forgets what manner of Man he was ; as one of old complained to the same purpose upon his perusal of Plato's contemplations about the Immortality of the Soul. The things spoken do not abide , nor Incorporate with our minds . They please and refresh for a little while , like a showre of Rain in a dry Season , that soaketh not unto the Roots of things ; the power of them doth not enter into us . Is it not all from hence , that their notions of future things are not enduced out of the Experience which we have of the Beginnings of them in this World ; without which , they can make no permanent aboad in our minds , nor continue any Influence upon our Affections ? yea , the Soul is disturbed , not edified , in all Contemplations of future Glory , when things are proposed unto it , whereof in this life it hath neither foretaste , sense , experience , nor evidence . No man ought to look for any thing in Heaven , but what one way or other he hath some experience of in this Life . If Men were fully perswaded hereof , they would be , it may be , more in the exercise of Faith and Love about Heavenly things , than for the most part they are . At present they know not what they enjoy , and they look for they know not what . HENCE is it , that Men utterly strangers unto all Experience of the Beginning of Glory in themselves as an effect of Faith , have filled their Divine Worship with Images , Pictures , and Musick , to represent unto themselves somewhat of that Glory which they fancy to be above . For into that which is truly so , they have no prospect , nor can have ; because they have no experience of its power in themselves ; nor do they taste of its Goodness by any of its First-fruits in their own minds . Wherefore by that view alone , and not otherwise , which we have of the Glory of Christ by Faith here in this World , we may attain such blessed conceptions of our beholding his glory above by immediate vision , as shall draw out our Hearts unto the Admiration of it , and desires of its full enjoyment . 3. HEREIN then our present edification is principally concerned . For in this present beholding of the Glory of Christ , the Life and Power of Faith are most eminently acted . And from this Exercise of Faith , doth Love unto Christ principally , if not solely arise and spring . If therefore we desire to have Faith in its vigor , or Love in its Power , giving Rest , Complacency , and Satisfaction unto our own Souls , we are to seek for them in the diligent discharge of this Duty ; elsewhere they will not be found . Herein would I live ; Herein would I Dye ; Hereon would I dwell in my Thoughts and Affections , to the withering and consumption of all the painted Beauties of this World , unto the Crucifying all things here below , until they become unto me a dead and deformed thing , no way meet for affectionate Embraces . FOR these , and the like Reasons , I shall first enquire into our Beholding of the Glory of Christ in this world by Faith ; And therein endeavour to lead the Souls of them that Believe , into the more retired walks of Faith , Love , and Holy Meditation , whereby the King is held in his Gatleries . Cant. 7. 5. BUT because there is no Benefit in , nor advantage by the Contemplation of this Sacred Truth , but what consists in an improvement of the practice of the duty declared in it , namely , the constant beholding of the Glory of Christ by Faith : I shall for the promotion of it , premise some few Advantages which we may have thereby . 1. WE shall hereby be made fit and meet for Heaven . Every man is not so , who desires it , and hopes for it . For some are not only unworthy of it , and excluded from it by reason of Sin ; but they are unmeet for it , and incapable of any advantage by it . All men indeed think themselves fit enough for Glory ( what should hinder them ? ) if they could attain it . But it is because they know not what it is . Men shall not be clothed with Glory , as it were , whether they will or no. It is to be received in that Exercise of the Faculties of their Souls , which such Persons have no Ability for . Musick hath no Pleasure in it , unto them that cannot hear ; nor the most beautiful Colours unto them that cannot see . It would be no Benefit unto a Fish to take him from the bottom of the Ocean , filled with Cold and Darkness , and to place him under the Beams of the Sun. For he is no way meet to receive any Refreshment thereby . Heaven it self would not be more advantagious unto Persons not renewed by the Spirit of Grace in this Life . HENCE the Apostle gives thanks unto the Father , who hath made us meet to be Partakers of the Inheritance of the Saints in Light , Col. 1. 12. Indeed the Beginning here , and the Fulness of Glory hereafter , are communicated unto Believers by an Almighty Act of the Will and Grace of God. But yet he hath ordained Ways and Means whereby they may be made meet receptive Subjects of the Glory so to be communicated unto them . That this Way and Means is by the beholding of the Glory of Christ by Faith , shall be fully declared in our Progress . This therefore should excite us unto this Duty ; for all our present Glory consists in our Preparation for future Glory . 2. NO Man can by Faith take a real View of this Glory , but Vertue will proceed from it in a transforming Power , to change him into the same Image . 2 Cor. 3. 18. How this is done , and how we become like unto Christ , by beholding his Glory , shall be fully declared in our Progress . 3. THE constant Contemplation of the Glory of Christ , will give Rest , Satisfaction , and Complacency unto the Souls of them who are exercised therein . Our Minds are apt to be filled with a Multitude of perplexed Thoughts , Fears , Cares , Dangers , Distresses , Passions , and Lusts , do make various Impressions on the Minds of Men , filling them with Disorder , Darkness , and Confusion . But where the Soul is fixed in its Thoughts and Contemplations on this glorious Object , it will be brought into , and kept in an Holy , Serene , Spiritual Frame . For to be Spiritually minded , is Life and Peace . And this it doth , by taking off our Hearts , from all undue Regard unto all things below , in comparison of the great Worth , Beauty , and Glory of what we are conversant withal . See Phil. 3. 7 , 8 , 9 , 10 , 11. A Defect herein makes many of us Strangers unto an Heavenly Life ; and to live beneath the Spiritual Refreshments and Satisfactions that the Gospel doth tender unto us . 4. THE Sight of the Glory of Christ , is the Spring and Cause of our Everlasting Blessedness . We shall be ever with the Lord , 1 Thes. 4. 17. Or , be with Christ , which is best of all , Phil. 1. 23. For there shall we behold his Glory , Joh. 17. 24. and by seeing him as he is , we skall be made like him , 1 Joh. 3. 2. which is our Everlasting Blessedness . THE Enjoyment of God by Sight , is commonly called the Beatifical Vision ; and it is the sole Fountain of all the Actings of our Souls in the State of Blessedness , which the old Philosophers knew nothing of ; neither do we know distinctly what they are , or what is this Sight of God. Howbeit , this we know , that God in his Immense Essence is invisible unto our Corporeal Eyes , and will be so to Eternity ; as also incomprehensible unto our Minds . For nothing can perfectly comprehend that which is Infinite , but what is it self Infinite . Wherefore the Blessed and Blessing Sight which we shall have of God , will be always in the Face of Jesus Christ. Therein will that Manifestation of the Glory of God in his Infinite Perfections , and all their blessed Operations , so 〈…〉 Souls , as shall immediately fill us with Peace , Rest , and Glory . THESE things we here admire , but cannot comprehend . We know not well what we say , when we speak of them : yet is there in True Belivers a Fore-sight , and Fore-taste of this Glorious Condition . There enters sometimes by the Word and Spirit into their hearts such a sense of the uncreated Glory of God , shining forth in Christ , as Affects and Satiates their Souls with ineffable Joy. Hence ariseth that Peace of God which is above all Understanding , keeping our Hearts and Minds through Jesus Christ. Phil. 4. 7. Christ in Believers the Hope of Glory , gives them to taste of the First fruits of it ; yea , sometimes to bath their Souls in the Fountain of Life , and to drink of the Rivers of Pleasure that are at his Right hand . Where any are utterly unacquainted with these things , they are Carnal , yea , Blind , and seeing nothing afar off . These Enjoyments indeed are rare , and for the most part of short Continuance . Rara hora , brevis mora . But it is from our own Sloth and Darkness that we do not enjoy more Visits of this Grace ; and that the Dawnings of Glory do not more shine on our Souls . Such things as these may excite us to Diligence in the Duty proposed unto us . AND I shall enquire . 1. What is that Glory of Christ , which we do , or may behold by Faith ? 2. How do we behold it ? 3. Wherein our doing so differs from immediate Vision in Heaven . And in the whole we shall endeavour an Answer unto the Enquiry made unto the Spouse , by the Daughters of Jerusalem . Cant. 5. 9. What is thy Beloved more than another Beloved , thou fairest among Women ? What is thy Beloved more than another Beloved , that thou dost so charge us ? CHAP. II. The Glory of the Person of Christ , as the only Representative of God unto the Church . THE Glory of Christ , is the Glory of the Person of Christ. So he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 17. 28. That Glory which is mine , belongeth to me , unto my Person . THE Person of Christ may be considered two ways . 1. Absolutely in it self . 2. In the Susception and Discharge of his Office , with what ensued thereon . His Glory on these distinct Accounts , is distinct and different ; but all equally his own . How in both respects we may behold it by Faith , is that which we enquire into . THE first thing wherein we may behold the Glory of the Person of Christ , God and Man , which was given him of his Father , consists in the Representation of the Nature of God , and of the Divine Person of the Father , unto the Church in him ; For we behold the Glory of God in the Face of Jesus Christ , 2 Cor. 4. 6. Otherwise we know it not , we see it not , we see nothing of it : that is the way of seeing and knowing God , declared in the Scripture , as our Duty and Blessedness . The Glory of God comprehends both the Holy Properties of his Nature , and the Counsels of his Will ; and the Light of the Knowledge of these things , we have only in the Face or Person of Jesus Christ. Whatever obscure imperfect Notions we may have of them otherways , we cannot have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Light of the Illuminating , iradiating Knowledge of the Glory of God , which may enlighten 〈…〉 fie our Hearts , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Face or Person of Jesus Christ ; for he is the Image of God , 2 Cor. 4. 4. The Brightness of the Fathers Glory , and the express Image of his Person , Heb. 1. 2. The Image of the invisible God , Col. 1. 16. I do here only mention these things , because I have handled them at large in my Discourse of the Mistery of Godliness , or the Person of Christ ; whereunto I refer the Readers for their full Declaration and Vindication . Herein is he glorious , in that he is the great Representative of the Nature of God , and his Will unto us , which without him would have been eternally hid from us , or been invisible unto us ; we should never have seen God at any time , here nor hereafter , Joh. 1. 18. IN his Divine Person absolutely considered , he is the Essential Image of God , even the Father : He is in the Father , and the Father in him , in the Unity of the same Divine Essence , Joh. 14. 10. Now he is with the Father , John 1. 1. In the Distinction of his Person , so is he his Essential Image , Col. 1. 15. Heb. 1. 2. In his Incarnation he becomes the Representative Image of God unto the Church , 2 Cor. 4. 6. without whom our Understandings can make no such Approach unto the Divine Excellencies , but that God continues to be unto us , what he is in himself , the Invisible God. In the Face of Jesus Christ , we see his Glory . THIS is the Original Glory of Christ given him by his Father , and which by Faith we may behold : He , and he alone declares , represents and makes known unto Angels and Men , the Essential Glory of the Invisible God , his Attributes and his Will , without which , a perpetual comparative Darkness would have been on the whole Creation , especially that part of it here below . THIS is the Foundation of our Religion , the Rock whereon the Church is built , the Ground of all our Hopes of Salvation , of Life and Immortality : All is resolved into this ; namely , the Representation that is made of the Nature and Will of God , in the Person and Office of Christ : If this fail us , we are lost for ever ; if this Rock stand firm , the Church is safe here , and shall be triumphant hereafter . HEREIN then is the Lord Christ exceedingly glorious . Those who cannot behold this Glory of his by Faith , namely , as he is the great Divine Ordinance to represent God unto us , they know him not . In their Worship of him , they worship but an Image of their own devising . YEA , in the Ignorance and Neglect hereof consists the formal Nature of Unbelief , even that which is inevitably ruinous unto the Souls of Men. He that discerns not the Representation of the Glory of God in the Person of Christ unto the Souls of Men , is an Unbeliever . Such was the State of the unbelieving Jews and Gentiles of old ; They did not , they would not , they could not behold the Glory of God in him , nor how he did represent him . That this was both the Cause , and the Formal Nature of their Unbelief , the Apostle declares at large , 1 Cor. 1. 21 , 22 , 23 , 24 , 25. Not to see the Wisdom of God , and the Power of God , and consequently all the other holy Properties of his Nature in Christ , is to be an Unbeliever . THE Essence of Faith consists in a due Ascriptio of Glory to God , Rom. 4. 20. This we cannot attain unto without the Manifestation of those Divine Excellencies unto us , wherein he is Glorious . This is done in Christ alone , so as that we may glorifie God in a saving and acceptable Manner . He who discerns not the Glory of Divine Wisdom , Power , Goodness , Love and Grace , in the Person and Office of Christ , with the way of the Salvation of Sinners by him , is an Unbeliever . HENCE the great Design of the Devil 〈…〉 beginning of the Preaching of the Gospel , was to blind the Eyes of Men , and fill their Minds with Prejudices , that they might not behold this Glory of his ; So the Apostle gives an Account of his Success in this Design , 2 Cor. 4. 3 , 4. If our Gospel be hid , it is hid unto them that are lost , in whom the God of this World hath blinded the Minds of them that believe not , lest the Light of the glorious Gospel of Christ , who is the Image of God , should shine unto them . By various Ways and Methods of Deceit , to secure the Reputation he had got , of being God of this World , by Pretences and Appearances of supernatural Power and Wisdom , he laboured to blind the Eyes of Men with Prejudices against that glorious Light of the Gospel , which proposed the Lord Christ as the only Image of God. This Blindness , this Darkness is cured in them that believe , by the mighty Power of God ; For God who commanded the Light to shine out of Darkness , hath irradiated our Hearts with the Knowledge of the Glory of God in the Face of Jesus Christ , v. 6. wherein true , saving Faith doth consist . Under this Darkness perished the unbelieving World of Jews and Gentiles ; and such is the present Condition of all by whom the Divine Person of Christ is denied ; for no mere Creature can ever make a perfect Representation of God unto us . But we must a little further enquire into this Mystery . SINCE Men fell from God by sin , it is no small part of their Misery and Punishment , that they are covered with thick Darkness and Ignorance of the Nature of God. They know him not , they have not seen him at any time . Hence is that Promise to the Church in Christ , Isa. 60. 1 , 2. For behold the Darkness shall cover the Earth , and gross Darkness the People : but the Lord shall arise upon thee , and his Glory shall be seen upon thee . THE Antient Philosophers made great Enquiries into , and obtained many Notions of the Divine Being , its Existence 〈…〉 And these Notions they adorned with great Elegancy of Speech , to allure others unto the Admiration of them . Hereon they boasted themselves to be the only Wise Men in the World , Rom. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they boasted that they were the Wise : But we must abide in the Judgement of the Apostles , concerning them in their Enquiries : He assures us , that the World in its Wisdom , that is , these wise Men in it by their Wisdom knew not God , 1 Cor. 1. 21. And he calls the Authors of their best Notions Atheists , or Men without God in the Word , Ephes. 2. 12. For , 1. THEY had no certain Guide , Rule , nor Light , which being attended unto , might lead them infallibly into the Knowledge of the Divine Nature : All they had of this Kind , was their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Reasonings or Imaginations , whereby they commenced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Disputers of the World ; but in them they waxed vain , and their foolish Heart was darkned , Rom. 1. 21. They did at best but endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feel after God , as Men do in the Dark , after what they cannot clearly discern , Acts 17. 27. Among others , Cicero's Book De Natura Deorum , gives us an exact Account of the Intention of the Apostle in that Expression . And it is at this Day not Want of Wit , but Hatred of the Mysteries of our Religion , which makes so many prone to forgo all Supernatural Revelation , and to betake themselves unto a Religion declared , as they suppose , by Reason , and the Light of Nature ; like Bats and Owls , who being not able to bear the Light of the Sun , betake themselves unto the Twi-light , to the Dawnings of Light and Darkness . 2. WHATEVER they did attain , as unto rational Notions about things invisible and incomprehensible , yet could they never deliver themselves from such Principles and Practises in Idolatry and all manner of flagitious Sins , as that they could be of any Benefit 〈…〉 so effectually demonstrated by the Apostle in the First Chapter of the Epistle to the Romans , as that we need not to insist upon it . MEN may talk what they please of a Light within them , or of the Power of Reason , to conduct them unto that Knowledge of God , whereby they may live unto him : But if they had nothing else , if they did not boast themselves of that Light , which hath its Foundation and Original in Divine Revelation alone , they would not excel them , who in the best Management of their own Reasonings , knew not God , but waxed vain in their Imaginations . WITH respect unto this Universal Darkness , that is , Ignorance of God , with horrid Confusion accompanying it in the Minds of Men , Christ is called , and is , the Light of Men , the Light of the World , because in and by him alone this Darkness is dispelled , as he is the Son of Righteousness . 2. THIS Darkness in the Minds of Men , this Ignorance of God , his Nature and his Will , was the Original of all Evil unto the World , and yet continues so to be . For , 1. HEREON did Satan erect his Kingdom and Throne , obtaining in his Design until he bare himself as the God of this World , and was so esteemed by the most . He exalted himself by Vertue of this Darkness ( as he is the Prince of Darkness , ) into the Place and Room of God , as the Object of the Religious Worship of Men. For the things which the Gentiles sacrificed , they sacrificed unto Devils , and not to God , 1 Cor. 10. 21. Levit. 17. 7. Chap. 32. 17. Psal. 108. 27. Gal. 3. 8. This is the Territory of Satan ; yea , the Power and Scepter of his Kingdom in the Minds of the Children of Disobedience . Hereby he maintains his Dominion unto this Day in many and great 〈◊〉 , and with individual persons innumerable . 2. THIS is the spring of all wickedness and confusion among men themselves . Hence arose that flood of Abominations in the Old World , which God took away with a Flood of Desolation : Hence were the sins of Sodom and Gomorrah , which he revenged with fire from Heaven . In brief : All the Rage , Blood , Confusion , Desolations , Cruelties , Oppressions , Villanies , which the World hath been , and is filled withal , whereby the souls of men have been , and are flouded into eternal destruction , have all arisen from this corrupt Fountain of the Ignorance of God. 3. OF such as those described , we are the Posterity and Off-spring . Our Fore-fathers in this Nation , were given up unto as brutish a service of the Devil , as any Nation under the Sun. It is therefore an effect of infinite mercy , that the day hath dawned on us , poor Gentiles , and that the day-spring from on high hath visited us . See the glory of this Grace expressed , Ephes. 3. 5 , 6 , 7 , 8 , 9 , 10. God might have left us to perish in the blindness and ignorance of our Fore-fathers ; but of his own accord , and by his own powerful Grace alone , he hath translated us out of darkness into his marvellous light . But alas ! the horrible ingratitude of men , for the glorious light of the Gospel , and the abuse of it , will issue in a sore revenge . GOD was known under the Old Testament , by the Revelation of his Word , and the Institution of his Worship . This was the glory and priviledge of Israel , as the Psalmist declares , Psal. 147. 19 , 20. He sheweth his word unto Jacob , his statutes and his judgments unto Israel ; He hath not dealt so with any Nation , The Church then knew him ; yet so as that they had an apprehension that he dwelt in thick darkness , where they could not have any clear views of him , Exod. 20. 21. Deut. 5. 22. 1 King. 〈…〉 2. 2 Chron. 6. 1. And the Reason why God so represented himself in darkness unto them , was to instruct them in their imperfect state , wherein they could not comprehend that glory which should afterwards be revealed . For as he is now made known in Christ , we see that he is light , and in him there is no darkness at all . 4. HITHERTO darkness in general covered the Earth , and gross darkness the people , as unto the knowledge of God ; only there was a twilight in the Church . The day did not yet dawn , the shadows did not flee away , nor the day-star shine in the hearts of men . But when the Son of Righteousness did arise in his strength and beauty , when the Son of God appeared in the flesh , and in the discharge of his Office ; God himself , as unto his Being , and manner of Existence in three distinct persons , with all the glorious properties of the Divine Nature , were illustriously manifested unto them that did believe , and the light of the knowledge of them dispelled all the shadows that were in the Church , and shone into the darkness which was in the world , so as that none continued ignorant of God , but those who would not see ; See Job 1. 5 , 15 , 17 , 18. 2 Cor. 4. 3 , 4. HEREIN is the Lord Christ glorious . And this is that which I shall now speak unto ; namely , How we may behold the glory of Christ in the Representation and Revelation that is made of God and his glory , in his Person and Office , unto all that do believe . For it is not so much the declaration of the nature of the things themselves , wherein the glory of Christ doth consist , as our way and duty , in the beholding of them , which at present is designed . HE calls unto us , saying , Behold me , look unto me , and be saved , Isa. 45. 2. What is it that we see in Christ ? What do we behold in him ? He asketh that Question concerning his Church , What will ye see in the Shulamite ? Whereto he answers , as it were the company of two armies , Cant. 6. 13. or the Two Churches of the Old and New Testament , in order and beauty . We may enquire , What shall we , what do we see in him ? Do we see him as the Image of the invisible God , representing him , his Nature , Properties , and Will unto us ? Do we see him as the Character , the express Image of the Person of the Father , so as that we have no need of Philip's Request , Lord , shew us the Father , because having seen him , we have seen the Father also , John 14. 9. THIS is our first saving view of Christ , the first instance of our beholding his glory by faith . So to see him , as to see God in him , is to behold his glory ; for herein is he eternally glorious . And this is that Glory whose view we ought to long for , and labour after . And if we see it not , we are yet in darkness ; yea , tho' we say we see , we are blind like others . So David longed and prayed for it , when yet he could behold it only in Types and Shadows , Psal. 63. 1 , 2. O God , thou art my God , early will I seek thee ; my soul thirsteth for thee , my flesh longeth for thee , to see thy power and thy glory , so as I have seen them in the sanctuary . For there was in the Sanctuary an obscure representation of the Glory of God in Christ. How much more should we prize that view of it , which we may have with open face , tho' yet as in a glass ? 2 Cor. 3. 18. MOSES when he had seen the Works of God , which were great and marvellous , yet found not himself satisfied therewith : Wherefore after all , he prays that God would shew him his Glory , Exod. 33. 18. He knew that the Ultimate Rest , Blessedness and Satisfaction of the Soul , is not in seeing the works of God , but the Glory of God himself . Therefore did he desire some immediate dawnings of it upon him in this World. I beseech thee shew me thy Glory . And if we have right apprehensions of the Future State of Blessedness , we cannot but have the same desire of seeing more of his Glory in this life . But the Question is , How me may attain it ? If we are left unto our selves in this Enquiry , if we have no other way for it , but the immediate fixing of our thoughts on the Immensity of the Divine Nature , we must come every one to the Conclusion that Agur makes on the like consideration ; Surely I am more brutish than any Man , and have not the Understanding of a Man ; I neither learned Wisdom , nor have the Knowledge of the Holy. Who hath ascended up into Heaven , or descended ? Who hath gathered the wind in his fist ? Who hath bound the waters in a garment ? Who hath established all the ends of the earth ? What is his name , and what is his sons name , if thou canst tell , Prov. 30. 2 , 3 , 4. IT is in Christ alone , that we may have a clear distinct view of the Glory of God and his Excellencies : For him , and him alone hath he appointed the representative of himself unto us : And we shall take an Account hereof in one or two especial Instances . 1. INFINITE Wisdom is one of the most glorious Properties of the Divine Nature : It is that which is directive of all the external Works of God , wherein the Glory of all the other Excellencies of God is manifested ; wherefore the manifestation of the whole Glory of God proceeds originally from Infinite Wisdom . But as Job speaks , Where shall this Wisdom be found , and what is the place of understanding ? Chap. 28. 12. Can we by searching , find out God ? Can we find out the Almighty to perfection ? Chap. 11. 7. As it is in it self an Essential , Eternal Property of the Divine Nature , we can have no comprehension of it : We can but adore it in that infinite distance wherein we stand from God ; but in its Operations and Effects it may be discerned ; for they are designed of God for its manifestation . Among these the most excellent is the contrivance of the great Work of the Salvation of the Church ; so it is celebrated by the Apostle , Eph. 3. 9 , 10 , 11. To make all Men see what is the fellowship of the mystery , which from the beginning of the World , hath been hid in God , who created all things by Jesus Christ , to the intent , that now unto the principalities and powers in Heavenly places might be known by the Church , the manifold Wisdom of God. If we have any Interest in God , if we have any hopes of Blessedness in beholding of his Glory unto Eternity , we cannot but desire a view ( such as is attainable ) of this Infinite manifold Wisdom of God in this life . But it is in Christ alone that we can discern any thing of it ; for him hath the Father chosen and sealed to represent it unto us . All the Treasures of this Wisdom are hid , laid up , and laid out in him : Herein lies the essence and form of Faith. Believers by it do see the Wisdom of God in Christ , in his Person and Office : Christ the Wisdom of God ; Unbelievers see it not , as the Apostle argues , 1 Cor. 1. 22 , 23 , 24. IN beholding the Glory of this Infinite Wisdom of God in Christ , we behold his own Glory also ; the Glory given him of his Father ; for this is his Glory , that in and by him , and him alone the Wisdom of God is manifested and represented unto us . When God appointed him as the great and only means of this end , he gave him honour and glory above the whole Creation : for it is but little of Divine Wisdom which the works of it declare , in comparison of what is manifested in Christ Jesus . We no way deny or extenuate the manifestation that is made of the Wisdom of God in the works of Creation and Providence . It is sufficient to detect the folly of Atheism and and Idolatry , and was designed of God unto that end . But it 's comparative insufficiency , with respect unto the rerepresentation of it in Christ , as unto the ends of knowing God aright , and living unto him , the Scripture doth abundantly attest . And the abuse of it was Catholic , as the Apostle declares , Rom. 1. 20. &c. To see this Wisdom clearly , is our Wisdom ; and a due apprehension of it , fills the Souls of Believers with joy unspeakable , and full of Glory . 2. WE may also instance in the Love of God. The Apostle tells us , that God is Love , 1 Joh. 4. 8. Divine Love is not to be considered only in its effects , but in its Nature and Essence ; and so it is God himself ; For God is Love. And a blessed Revelation this is of the Divine Nature : It casts out Envy , Hatred , Malice , Revenge , with all their Fruits , in Rage , Fierceness , Implacability , Persecution , Murther , into the Territories of Satan . They belong not unto God in his Nature or Actings ; for God is Love. So the same Apostle tells us , that he who slew his Brother , was of the wicked one , 1 Joh. 3. 12. He was of the Devil his Father , and his works did he do . BUT the Enquiry is as before ; How shall we have a view of this Love , of God as Love ? By what way or means shall we behold the Glory of it ? It is hidden from all living , in God himself . The Wise Philosophers , who discoursed so much of the Love of God , knew nothing of this , that God is Love. The Most of the Natural Notions of men about it are corrupt , and the best of them weak and imperfect . Generally the Thoughts of men about it , are , that he is of a facile and easie Nature , one that they may make bold withal in all their occasions , as the Psalmist declares , Psal. 50. 21. And whereas it must be learned in its Effects , Operations and Divine Ways of its manifestation , those who know not Christ , know nothing of them ; and many things in Providence do interpose to hinder our view of this Love ; for although that indeed God is Love , yet his wrath is revealed from Heaven against the ungodliness of Men : As all things at this day are filled with Evidences of his anger and displeasure : How then shall we know , wherein shall we behold the Glory of God in this , that he is Love ? The Apostle declares it in the next words , ver . 9. Herein was manifest the love of God towards us , because God sent his only begotten Son into the World , that we might live through him . This is the only Evidence given us that God is Love. Hereby alone is the Divine Nature as such made known unto us ; namely in the Mission , Person , and Office of the Son of God ; Without this all is in Darkness as unto the true Nature and supream Operation of this Divine Love. HEREIN do we behold the Glory of Christ himself , even in this life . This Glory was given him of the Father : Namely , That he now should declare and evidence that God is Love ; and he did so , that in all things he might have the Preheminence . Herein we may see how Excellent , how Beautiful , how Glorious and Desirable he is , seeing in him alone we have a due Representation of God as he is Love , which is the most joyful Sight of God that any Creature can obtain . He who beholds not the Glory of Christ herein , is utterly ignorant of those Heavenly Mysteries ; he knoweth neither God nor Christ ; he hath neither the Father nor the Son. He knows not God , because he knows not the holy Properties of his Nature in the Principal way designed by infinite Wisdom for their Manifestation ; he knows not Christ , because he sees not the Glory of God in him . Wherefore whatever Notions Men may have from the Light of Nature , or from the Works of Providence , that there is Love in God , however they may adorn them in elegant affecting Expressions : Yet from them no Man can know that God is Love , In the Revelation hereof Christ hath the Preeminence ; nor can any Man comprehend any thing of it aright but in him . It is that which the whole Light of the Creation cannot discover ; for it is the Spring and Center of the Mystery of Godliness . THESE things are of the deep things of God , such as belong unto that Wisdom of God in a Mystery , which they that are Carnal cannot receive , as the Apostle testifies , 1 Cor. 2. 14. But the meanest Believer who lives in the Exercise of Faith , may have an Understanding of them so far as is needful unto his Love and Obedience . The Sum of the whole is this ; if you would behold the Glory of Christ , as the great Means of your Sanctification and Consolation , as the only Preparation for the beholding of his Glory in Eternal Blessedness : Consider what of God is made known and represented unto you in him , wherein God purposed and designed to glorifie himself in him : Now this is all that may be known of God in a saving manner ; especially his Wisdom , his Love , his Goodness , Grace and Mercy , whereon the Life of our Souls doth depend ; And the Lord Christ being appointed the only Way and Means hereof , how exceeding glorious must he be in the Eyes of them that do believe ! THESE things being premised , I shall close this first Consideration of that Glory of Christ which we behold by Faith in this World , with some such Observations , as may excite us unto the Practise of this great Duty , and Improvement of this great Priviledge ; the greatest which on this side Heaven we can be made Partakers of . THERE are some who regard not these things at all , but rather despise them . They never entertain any serious thoughts of obtaining a View of the Glory of God in Christ , which is to be Unbelievers . They look on him as a Teacher that came forth from God to reveal his Will , and to teach us his Worship : and so indeed he was : But this they say was the sole use of his Person in Religion , which is Mahumetism . The Manifestation of all the holy Properties of the Divine Nature , with the Representation of them unto Angels above , and the Church in this World , as he is the Image of the invisible God , in the Constitution of his Person , and the Discharge of his Office , are things they regard not ; yea , they despise and scorn what is professed concerning them ; for Pride and Contempt of others were always the safest Covert of Ignorance ; otherwise it would seem strange , that Men should openly boast of their own Blindness . But these Conceptions of Mens Minds are influenced by that Unbelief of his Divine Person , which maketh havock of Christianity at this Day in the World. I speak of them , whose minds are better disposed towards heavenly things ; and unto them I say , Wherefore do you love Jesus Christ ? for so you profess to do . Wherefore do you trust in him ? Wherefore do you honour him ? Wherefore do you desire to be in Heaven with him ? Can you give a reason of this hope that is in you ? An account why you do all or any of these things ? If you cannot , all that you pretend towards him , is but fancy and imagination ; you fight uncertainly as men beating the air ; or is one of your reasons hereof , That in him you do by Faith behold that glory of God , with the Holy Properties of his Nature , and their Principal Operations , in order unto your own Salvation and Blessedness , which otherwise would have been eternally hid from you ? Hereon is he precious unto them that do believe . LET us therefore , as many as are spiritual , be thus minded . Let us make use of this Priviledge with rejoycing , and be found in the discharge of this Duty with diligence : For thus to behold the glory of Christ is both our priviledge and our duty . The duties of the Law were a burthen and a yoke ; but those of the Gospel are Priviledges and Advantages . IT is a Promise concerning the days of the New Testament , that our eyes shall see the King in his beauty , Isa. 33. 17. We shall behold the Glory of Christ in its Lustre and Excellency : What is this Beauty of the King of Saints ? Is it not , that God is in him , and he is the great representative of his Glory unto us ? Wherefore in the contemplation of this Glory consists the principal exercise of Faith : And who can declare the Glory of this Priviledge , That we who are born in Darkness , and deserved to be cast out into utter Darkness , should be translated into this marvellous Light of the knowledge of the Glory of God in the Face of Jesus Christ. WHAT are all the stained Glories , the fading Beauties of this World ? Of all that the Devil shewed our Saviour from the Mount ? What are they in comparison of one View of the Glory of God represented in Christ , and of the Glory of Christ as his great Representative ? THE most pernicious effect of Unbelief under the preaching of the Gospel is , that together with an influence of Power from Satan , it blinds the eyes of mens minds , that they should not see this Glory of Christ , whereon they perish eternally , 2 Cor. 4. 3 , 4. BUT the most of those who at this day are called Christians are strangers unto this duty : Our Lord Jesus Christ told the Pharisees , that notwithstanding all their boasting of the knowledge of God , they had not heard his voice at any time , nor seen his shape ; that is as Moses did . They had no real acquaintance with him , they had no spiritual view of his Glory ; and so it is amongst our selves . Notwithstanding the general profession that is of the Knowledge of Christ , they are but few who thus behold his Glory ; and therefore few who are transformed into his Image and Likeness . SOME Men speak much of the Imitation of Christ , and following of his Example ; and it were well if we could see more of it really in effect . But no Man shall ever become like unto him , by bare Imitation of his Actions , without that view or intuition of his Glory which alone is accompanied with a transforming power to change them into the same image . THE Truth is , the best of us all are wofully defective in this Duty , and many are discouraged from it , because a Pretence of it in some hath degenerated into Superstition : But we are loth at any time seriously to engage in it , and come with an unwilling kind of Willingness , unto the Exercise of our Minds in it . THOUGHTS of this Glory of Christ are too high for us , or too hard for us , such as we cannot long delight in ; we turn away from them with a kind of Weariness ; yet are they of the same Nature in general with our beholding of the Glory of Christ in Heaven , wherein there shall be no weariness or Satiety unto Eternity . Is not the Cause of it , that we are unspiritual or carnal , having our Thoughts and Affections wonted to give Entertainment unto other things ? For this is the principal Cause of our Unreadiness and Incapacity to exercise our Minds in and about the great Mysteries of the Gospel . 1 Cor. 3. 1 , 2 , 3. And it is so with us moreover , because we do not stir up our selves with Watchfulness and Diligence in continual Actings of Faith on this Blessed Object . This is that which keeps many of us at so low an Ebb , as unto the Powers of an Heavenly Life , and spiritual Joys . DID we abound in this Duty , in this Exercise of Faith , our Life in walking before God would be more sweet and pleasant unto us ; our spiritual Light and Strength would have a daily Encrease ; we should more represent the Glory of Christ in our Ways and Walking , than usually we do ; and Death it self would be most welcome unto us . THE Angels themselves desire to look into the things of the Glory of Christ , 1 Pet. 1. 10 , 12. There is in them Matter of Enquiry and Instruction for the most high and holy Spirits in Heaven . The manifold Wisdom of God in them is made known unto Principalities and Powers in heavenly Places by the Church , Ephes. 3. 10. And shall we neglect that which is the Object of Angelical Diligence to enquire into ; especially considering that we are more than they concerned in it ? IS Christ then thus glorious in our Eyes ? Do we see the Father in him , or by seeing of him ? Do we sedulously , daily contemplate on the Wisdom , Love , Grace , Goodness , Holiness , and Righteousness of God , as revealing and manifesting themselves in him ? Do we sufficiently consider , that the immediate Vision of this Glory in Heaven will be our everlasting Blessedness ? Doth the imperfect View which we have of it here , encrease our Desires after the perfect Soght of it above ? With respect unto these Enquiries , I shall briefly speak unto sundry sorts of Men. SOME will say they understand not these things , nor any Concernment of their own in them . If they are true , yet are they Notions which they may safely be without the Knowledge of ; for so far as they can discern , they have no Influence on Christian Practice , or Duties of Morality . And the preaching of them doth but take off the Minds of Men from more necessary Duties . But if the Gospel be hid it is hid unto them that perish . And unto the Objection I say : 1. NOTHING is more fully and clearly revealed in the Gospel , than that unto us Jesus Christ is the Image of the invisible God that he is the Character of the Person of the Father , so as that in seeing him , we see the Father also ; that we have the Light of the Knowledge of the Glory of God in his Face alone , as hath been proved . This is the Principal Fundamental Mystery and Truth of the Gospel ; and which if it be not received , believed , owned , all other Truths are useless unto our Souls . To refer all the Testimonies that are given hereunto , to the Doctrine which he taught , in Contradistinction unto his Person , as acting in the Discharge of his Office , is Antievangilical , Antichristian , turning the whole Gospel into a Fable . 2. IT is so , that the Light of Faith is given unto us principally to enable us to behold the Glory of God in Christ ; to contemplate on it , as unto all the Ends of its Manifestation . So is it expresly affirmed , 2 Cor. 4. 6. If we have not this Light , as it is communicated by the Power of God unto them that do believe , Ephes. 1. 17 , 18 , 19. we must be Strangers unto the whole Mystery of the Gospel , 2 Cor. 4. 3 , 4. 3. THAT in the beholding of the Glory of God in Christ , we behold his Glory also . For herein is he infinitely glorious above the whole Creation , in that in and by him alone the Glory of the Invisible God is represented unto us . Herein do our Souls live . This is that whereby the Image of God is renewed in us , and we are made like unto the First born . 4. THIS is so far from being unnecessary unto Christian Practice , and the sanctified Duties of Morality , that he knows not Christ , he knows not the Gospel , he knows not the Faith of the Catholick Church , who imagins that they can be performed acceptably without it . Yea , this is the Root whence all other Christian Duties do spring , and whereon they grow , whereby they are distinguished from the Works of Heathens . He is no Christian who believes not that Faith in the Person of Christ is the Spring of all Evangelical Obedience ; or who knows not that this Faith respects the Revelation of the Glory of God in him . IF these things are so , as they are the most important Truths of the Gospel , and whose Denial overthrows the Foundation of Faith , and is ruinous to Christian Religion : Certainly it is our Duty to live in the constant Exercise of Faith with respect unto this Glory of Christ. And we have sufficient Experience of what kind of Morality the Ignorance of it hath produced . OTHERS there are who may be some way Strangers , but are no way Enemies unto this Mystery , and to the practical Exercise of Faith therein : Unto such I shall tender the ensuing Directions . 1. RECKON in your Minds , that this beholding of the Glory of Christ by beholding the Glory of God , and all his Holy Properties in him , is the greatest Priviledge whereof in this Life we can be made Partakers . The Dawning of Heaven is in it , and the First Fruits of Glory ; for this is Life Eternal to know the Father , and whom he hath sent Christ Jesus , John 17. 3. Unless you value it , unless you esteem it as such a Priviledge , you will not enjoy it ; and that which is not valued according unto its Worth , is despised . It is not enough to think it a Priviledge , an Advantage ; but it is to be valued above other things according unto its Greatness and Excellency . Destruction and Death say we have heard the Fame of it with our Ears . Job 28. 22. And if we do no more , we shall die Strangers unto it : We are to cry after this Knowledge , and lift up our Voice for this Understanding , if we design to attain it . 2. AS it is a great Priviledge which requires a due Valuation ; so it is a great Mystery which requires much Spiritual Wisdom to the right understanding of it , and to direct in its Practise , 1 Cor. 2. 4 , 5. Flesh and Blood will not reveal it unto us , but we must be taught of God , to apprehend it , John 1. 12 , 13. Mat. 16. 16 , 17. Mere unsanctified Reason will never enable us unto , nor guide us in the Discovery of this Duty . Men are not so vain as to hope for Skill and Understanding in the Mystery of a secular Art or Trade , without the diligent Use of those Means whereby it may be attained ; and shall we suppose that we may be furnished with spiritual Skill and Wisdom in this sacred Mystery , without Diligence in the Use of the Means appointed of God for the attaining of it ? The Principal of them is Fervent Prayer . Pray then with Moses , that God would shew you this his Glory ; pray with the Apostle , that the Eyes of your Understandings may be enlightened to behold it ; Pray that the God of our Lord Jesus Christ , the Father of Glory , may give unto you the spirit of Wisdom and Revelation in the Knowledge of him . Fill your Minds with spiritual Thoughts and Contrivances about them . Slothful and lazy Souls never obtain one View of this Glory ; the Lion in the way deters them from attempting it . Being carnal , they abhor all Diligence in the Use of spiritual Means , such as Prayer and Meditation on things unto them uneasie , unpleasing and difficult . Unto others the Way partakes of the Nature of the End ; the Means of obtaining a View of the Glory of Christ are of the same Kind , of the same Pleasantness , with that View it self in their Proportion . 3. LEARN the Use hereof from the Actings of contrary vitious Habits . When the Minds of Men are vehemently fixed on the pursuit of their Lusts , they will be continually ruminating on the Objects of them , and have a thousand Contrivances about them , until their Eyes become full of an Adulteress and they cannot cease from sinning , as the Apostle speaks . The Objects of their Lusts have framed and raised an Image of themselves in their Minds , and transformed them into their own Likeness , is this the way of them who go down to the Chambers of Death ? Do they thus frame their Souls , and make them meet for Destruction , until their Words , Gestures , Actions , proclaim the Frame of their Minds unto all that look upon them ? And shall we be slothful and negligent in the Contemplation of that Glory which transforms our Minds into its own Likeness , so as that the Eyes of our Understandings shall be continually filled with it , until we see him and behold him continually , so as never to cease from the holy Acts of Delight in him , and Love unto him ? 4. WOULD we then behold the Glory of God , as he manifesteth it in and by the holy Properties of his Nature , with their blessed Operations and Effects , without which we have nothing of the Power of Religion in us , whatever we pretend ; this alone is the Way of it . Go to the whole Creation , and all things contained in it ; they can say no more , but we have heard the Fame and Report of these things , and what we have heard we declare ; but it is but a little Portion of them that we are acquainted withal . The Heavens indeed declare the Glory of God , and the Firmament sheweth his handy Work. The invisible things of God are understood by the things that are made , even his Eternal Power and Godhead . But comparatively , it is but little that we can hence learn of these things , as unto what we may behold of them in Christ Jesus . How blind herein was the best Philosopher in comparison of the meanest of the Apostles , yea , of him who is least in the Kingdom of Heaven ? BUT herein it is required , that we rest not in the Notion of this Truth , and a bare Assent unto the Doctrine of it . The affecting Power of it upon our Hearts , is that which we should aim at . Wherein doth the Blessedness of the Saints above consist ? Is it not herein , that they behold and see the Glory of God in Christ ? And what is the Effect of it upon those blessed Souls ? Doth it not change them into the same Image , or make them like unto Christ ? Doth it not fill and satiate them with Joy , Rest , Delight , Complacency and ineffable Satisfaction ? Do we expect , do we desire the same State of Blessedness ? It is our present View of the Glory of Christ which is our Initiation thereinto , if we are exercised in it , until we have an Experience of its Transforming Power in our Souls . THESE things are , it may be , of little use unto some . Such as are Babes in spiritual Knowledge and Understanding , either because they are Carnal , 1 Cor. 3. 1 , 2. or slothful in hearing , Heb. 5. 12 , 13 , 14. are not capable of these Divine Mysteries . And therefore the Apostle did in an especial manner declare this Wisdom of God in a Mystery unto them that were perfect , 1 Cor. 2. 6 , 7. That is , who were more grown in spiritual Knowledge , and had their Senses exercised to discern Good and Evil. It is unto them who are exercised in the Contemplation of invisible things , who delight to walk in the more retired Paths of Faith and Love , to whom they are precious . SOME few Inferences from the Whole of what hath been declared , shall put a Close to this part of our Discourse . 1. THE Holy Properties of the Divine Nature are not only represented unto our Faith in Christ as unto their own essential Glory , but as they are in the Exercise of their Powers for the Salvation of the Church . In him do we behold the Wisdom , Goodness , Love , Grace , Mercy and Power of God acting themselves in the Contrivance , Constitution , and efficacious Accomplishment of the great Work of our Redemption and Salvation . This gives , as unto us , an unutterable Lustre unto the Native Amiableness of the Divine Excellencies . The Wisdom and Love of God are in themselves infinitely Glorious , infinitely Amiable ; nothing can be added unto them , there can be no encrease of their essential Glory . Howbeit as they are eternally resident in the Divine Nature , and absolutely the same with it , we cannot so comprehend them , as to have an endearing satiating View of their Glory : But as they are exerted in the Work of the Redemption and Salvation of the Church , as they are expressed , communicating their blessed Effects unto the Souls of them that do believe , which is done only in Christ ; so the Beams of their Glory shine unto us with unspeakable Refreshment and Joy , 2 Cor. 4. 6. Hence the Apostle on the Consideration of the Actings of the Holy Properties of God in this blessed Work , falls into that Contemplation : O the Depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments , and his Ways past finding out ! For who hath not known the Mind of the Lord , or who hath been his Counsellor , or who hath first given unto him , and it shall be recompensed unto him again ? For of him , and through him , and to him are all things ; to whom be Glory for ever , Amen , Rom : 11. 33 , 34 , 35 , 36. 2. IN and through Christ we do believe in God , 1 Pet. 1. 24. This is the Life of our Souls . God himself in the infinite Perfections of his Divine Nature , is the ultimate Object of our Faith , but he is not here the immediate Object of it , but the Divine Way and Means of the Manifestation of himself and them unto us , are so . Through Christ we believe in God. By our Belief in him , we come to place our Faith ultimately in God himself ; and this we can no otherwise do , but by beholding the Glory of God in him , as hath been declared . 3. THIS is the only way whereby we may attain the saving , sanctifying Knowledge of God ; Without this , every Beam of Divine Light that shines on us , or gleans from without ( as the Light shineth into Darkness when the Darkness comprehendeth it not , Joh. 1. 5. ) Every Spark that ariseth from the Remainders of the Light of Nature within , do rather amaze the Minds of Men , than lead them into the saving Knowledge of God. So a Glance of Light in a dark Night giving a transient View of various Objects , and passing away , doth rather amaze , than direct a Traveller , and leave him more exposed unto wandring than before . Such were all those Notions of the Divine Being and its Excellencies , which those who boasted themselves to be wise among the Heathen embraced and improved . They did but fluctuate in their Minds , they did not transform them into the Image and Likeness of God , as the saving Knowledge of him doth , Col. 3. 10. SO the Apostle expresseth this Truth ; Where is the Wise ? Where is the Scribe ? Where is the Disputer of this World ? Hath not God made foolish the Wisdom of this World ? For after that in the Wisdom of God , the World by Wisdom knew not God , it pleased God by the foolishness of Preaching to save them that believe . For the Jews require a sign , and the Gentiles seek after Wisdom ; but we preach Christ crucified , unto the Jews a Stumbling-block , and unto the Greeks Foolishness ; but unto them that are called both Jews and Greeks , Christ the Power of God , and the Wisdom of God , 1 Cor , 1. 20 , 21 , 22 , 23 , 24. AFTER it was evident unto all , that the World , the Wise , the Studious , the Contemplative Part of it , in the Wisdom of God , disposing them into that Condition , wherein they were left unto themselves , in their own Wisdom , their Natural Light and Reason did not , could not come to the saving Knowledge of God , but were puffed up into a Contempt of the only way of the Revelation of himself , as Weakness and Folly ; it pleased God then to manifest all their Wisdom to be Folly ; and to establish the only Means of the Knowledge of himself in Christ Jesus . CHAP. III. The Glory of Christ in the Mysterious Constitution of his Person . THE Second Thing wherein we may behold the Glory of Christ given him of his Father , is in the Mysterious Constitution of his Person , as he is God and Man in one and the same Person . There are in him , in his one single , individual Person , two distinct Natures ; The one Eternal , Infinite , Immense , Almighty , the Form and Essence of God ; The other having a beginning in Time , Finite , Limited , Confined unto a certain Place , which is our Nature , which he took on him when he was made Flesh , and dwelt among us . The Declaration of the Nature of this Glory , is a Part of my Discourse of the Person of Christ , whereunto I refer the Reader : My present Design is of another Nature . THIS is that Glory whose Beams are so illustrious , as that the blind World cannot bear the Light and Beauty of them . Multitudes begin openly to deny this Incarnation of the Son of God , this Personal Union of God and Man in their distinct Natures . They deny that there is either Glory or Truth in it ; and it will ere long appear , it begins already to evidence it self what greater Multitudes there are , who yet do not , who yet dare not openly reject the Doctrine of it , who in Truth believe it not , nor see any Glory in it . Howbeit this Glory , is the Glory of our Religion , the Glory of the Church , the sole Rock whereon it is built , the only Spring of present Grace , and future Glory . THIS is that Glory which the Angels themselves desire to behold , the Mystery whereof they bow down to look into , 1 Pet. 1. 12. So was their Desire represented by the Cherubims in the most holy Place of the Tabernacle ; for they were a Shadow of the Ministry of Angels in the Church . The Ark and Mercy Seat were a Type of Christ in the Discharge of his Office ; and these Cherubims were made standing over them , as being in Heaven above ; but earnestly looking down upon them in a Posture of Reverence and Adoration . So they did of Old , and in their present Contemplation of it consists no small part of their Eternal Blessedness . HEREON depends the Ruine of Satan and his Kingdom . His Sin , so far as we can conceive , consisted of two Parts ( 1. ) His Pride against the Person of the Son of God , by whom he was created . For by him were all things created that are ( or were when first created ) in Heaven , whether they be Thrones or Dominions , or Principalities or Powers , Col. 1. 16. Against him he lifted up himself , which was the Beginning of his Transgression . ( 2. ) Envy against Mankind made in the Image of God , of the Son of God the First-born . This compleated his Sin ; nothing was now left whereon to act his Pride and Malice . Unto his Eternal Confusion and Ruine God in infinite Wisdom unites both the Natures he had sinned against , in the one Person of the Son , who was the first Object of his Pride and Malice . Hereby his Destruction is attended with Everlasting Shame in the Discovery of his Folly , wherein he would have contended with infinite Wisdom , as well as Misery , by the Powers of the two Natures united in one Person . HERE lies the Foundation of the Church . The Foundation of the whole Old Creation was laid in an Act of absolute Soveraign Power . Hereby God hanged the Earth upon nothing . But the Foundation of the Church is on this Mysterious immoveable Rock ; Thou art Christ , the Son of the living God ; on the most intimate Conjunction of the two Natures , the Divine and Humane , in themselves infinitely distant , in the same Person . WE may name one place wherein it is gloriously represented unto us , Isa. 9. 6. For unto us a Child is born , unto us a Son is given , and the Government shall be on his Shoulders ; and his Name shall be called Wonderful , Counsellor , the mighty God , the everlasting Father , the Prince of Peace . Here must the whole Church fall down and worship the Author of this wonderful Contrivance , and captivating their Understandings unto the Obedience of Faith , humbly adore what they cannot comprehend . THIS was obscurly represented unto the Church of old , Exo. 3. 2 , 3 , 4 , 5 , 6. And the Angel of the Lord appeared unto him in a Flame of Fire out of the midst of a Bush , and he looked , and behold the Bush burned with Fire , and the Bush was not consumed . And Moses said , I will now turn aside , and see this great Sight , why the Bush is not burnt . And when the Lord saw that he turned aside to see , God called unto him out of the midst of the Bush , and said , Moses , Moses ; and he said , here am I. And he said , draw not nigh hither , put of thy Shooes from off thy Feet , for the Place whereon thou standest is holy Ground . Moreover he said , I am the God of thy Fathers , the God of Abraham , &c. THIS Fire was a Type or Declaration of the Presence of God in the Person of the Son. For with respect unto the Father he is called an Angel , the Angel of the Covenant ; but absolutely in himself , he was Jehovah , the God of Abraham , &c. And of his Presence the Fire was a proper Representation . For in his Nature , he is as a Consuming Fire ; and his present Work was the Delivery of the Church out of a Fiery Tryal . This Fire placed it self in a Bush , where it burned , but the Bush was not consumed . And although the Continuance of the Fire in the Bush , was but for a short season , a present Appearance ; yet thence was God said to dwell in the Bush ; The good will of him that dwelt in the Bush , Deut. 33. 16. And this is so spoken , because the being of the Fire in the Bush for a season , was a Type of him in whom the fulness of the Godhead dwelt bodily , and that for ever , Col. 2. 9. Of him who was made flesh and dwelt among us , Joh. 1. 14. The Eternal Fire of the Divine Nature dwells in the Bush of our frail Nature , yet is not consumed thereby . God thus dwells in this Bush , with all his Good will towards Sinners . MOSES looked on this sight as a marvellous and wondrous thing . And if it were so in the Type , what is it in the Truth , Substance and Reality of it ? AND by Direction given unto him , to put off his shooes , we are taught to cast away all fleshly Imaginations and carnal Affections , that by pure Acts of Faith , we may behold this Glory , the Glory of the only begotten of the Father . I DESIGN not here to insist on the Explication , or Confirmation of this glorious Truth concerning the constitution of the Person of Christ in and by his Incarnation . What I can comprehend , what I do believe concerning it , I have fully declared in a large peculiar Treatise . Here I take the Truth it self as known , or as it may be thence learned . My present Business is only to stir up the Minds of Believers unto a due Contemplation of the Glory of Christ in the sacred Mysterious Constitution of his Person , as God and Man in one . So much as we abide herein , so much do we live by the Faith of the Son of God ; and God can by a Spirit of Wisdom and Revelation open the Eyes of our Understandings , that we may behold this Glory unto our ineffable Consolation and Joy. And unto the diligent Discharge of our Duty herein , I shall offer the ensuing Directions . 1. LET us get it fixed on our Souls , and in our Minds , that this Glory of Christ in the Divine Constitution of his Person , is the best , the most noble , useful , beneficial Object , that we can be conversant about in our Thoughts , or or cleave unto in our Affections . What are all other things in comparison of the Knowledge of Christ ? In the Judgment of the great Apostle , they are but Loss and Dung , Phil. 3. 8 , 9 , 10. So they were to him , and if they are not so to us , we are carnal . WHAT is the World , and what are the things thereof which most men spend their Thoughts about , and fix their Affections on ? The Psalmist gives his Judgment about them , in comparison of a View of this Glory of Christ , Psal. 4. 6. Many say , who will shew us any good ? Who will give and help us to attain so much in and of this World , as will give Rest and Satisfaction unto our Minds ? That is the good-enquired after . But , saith he , Lord lift up the Light of thy Countenance upon us . The Light of the Glory of God in the Face of Christ Jesus , is that satisfactory Good alone , which I desire and seek after . THE Scripture reproacheth the Vanity and Folly of the Minds of Men , in that they spend their Money for that which is not Bread , and their Labour for that which profiteth not . They ingage the Vigor of their Spirits about perishing things , when they have durable Substance and Riches proposed unto them . HOW do Men for the most part exercise their Minds ? What are they conversant about in their Thoughts ? SOME by them make provision for the flesh , to fulfil it in the Lusts thereof , as Rom. 13. 14. They search about continually in their Thoughts for Objects suited unto their Lusts and carnal Affections , coyning , framing and stamping of them in their Imaginations . They fix their Eyes with delight on Toads and Serpents , with all noisome filthy Objects ; refusing in the mean time , to behold the Beauty and Glory of the Light of the Sun. So is it with all that spend their Thoughts about the Objects of their sinful Pleasures , refusing to look up after one view of this Glory of Christ. SOME keep their Thoughts in continual Exercise about the Things of this World , as unto the Advantages and Emoluments which they expect from them . Hereby are they transformed into the Image of the World , becoming earthly , carnal and vain . Is it because there is no God in Israel that these Applications are made unto the Idol of Ekron ? That there is no Glory , no desirableness in Christ for Men to enquire after , and fix their Minds upon ? Oh the blindness , the darkness , the folly of poor sinners ? Whom do they despise , and for what ? SOME of more refined parts and notional Minds , do arise unto a sedulous Meditation on the Works of Creation and Providence . Hence many excellent Discourses on that Subject , adorned with Eloquence , are published among us . And a Work this is worthy of our Nature , and suited unto our rational Capacities ; yea , the first end of our natural Endowment with them . But in all these things there is no Glory in comparison of what is proposed unto us in the mysterious Constitution of the Person of Christ. The Sun hath no Glory , the Moon and Stars no Beauty , the Order and Influence of the Heavenly Bodies , have no Excellency in comparison of it . This is that which the Psalmist designs to declare , Psal. 8. O Lord our Lord , how excellent is thy Name in all the earth ! Who hast set thy Glory above the heavens . When I consider thy heavens , the work of thy Fingers , the Moon and the Stars which thou hast ordained ; what is Man that thou are mindful of him , and the Son of man that thou visitest him ? For thou hast made him a little lower than the Angels , and hast crowned him with glory and honor ; thou hast made him to have Dominion over the work of thy hands , thou hast put all things under his feet . HE is engaged in a Contemplation of the Glory of God in his Works ; and he concludes that the Fabrick of Heaven , with the Moon and Stars therein ( for it was his Meditation by Night , when he beheld them ) was exceeding glorious , and greatly to be admired . This casts his Thoughts on the poor , weak , infirm Nature of Man , which seems as nothing in comparison of those Glories above : But immediately hereon falls into an Admiration of the Wisdom , Goodness , and Love of God , exalting that Nature incomparably above all the Works of Creation in the Person of Jesus Christ , as the Apostle expounds this place , Heb. 2. 5 , 6. THIS therefore is the highest , the best , the most useful Object of our Thoughts and Affections . He who hath had a real View of this Glory , though he know himself to be a poor , sinful , dying Worm of the Earth , yet would he not be an Angel in Heaven , if thereby he should loose the sight of it ; for this is the Center wherein all the Lines of the Manifestation of the Divine Glory do meet and rest . LOOK unto the things of this World , Wives , Children , Possessions , Estates , Power , Friends , and Honor ; how amiable are they ! How desirable unto the Thoughts of the most of Men ! But he who hath obtained a View of the Glory of Christ , will in the midst of them all say , Whom have I in Heaven but thee ? There is none on Earth that I desire besides thee , Psal. 73. 25. For who in the Heavens can be compared unto the Lord ? Who among the Sons of the mighty , can be compared unto the Lord ? Psal. 89. 6. HE himself out of his infinite Love and ineffable Condescention , upon the Sight and View of his Church , and his own Graces in her , wherewith she is adorned , doth say ; Thou hast ravished my Heart , my Sister , my Spouse , thou hast ravished my Heart with one of thine Eves , with one Chain of thy Neck , Cant. 4. 8. How much more ought a believing Soul , upon a View of the Glory of Christ , in whom it pleased the Father , that all Fulness should dwell , to say , Thou hast ravished my Heart , taken it away from me , O thou whom my Soul loveth ; One Glance of thy glorious Beauty upon me , hath quite overcome me , hath left no heart in me , unto things here below ? If it be not thus with us frequently , if we value not this Object of our Minds and Affections , if we are not diligent in looking up unto him , to behold his Glory , it is because we are carnal , and not in any good measure partakers of the promise , that our Eyes shall see the King in his Beauty . 2. OUR second Direction unto the same End is ; That we diligently study the Scripture , and the Revelations that are made of this Glory of Christ therein . To behold it , is not a Work of Fancy or Imagination . It is not conversing with an Image framed by the Art of Men without , or that of our own Fancy within ; but of Faith exercised on Divine Revelations . This Direction he gives us himself . Joh 5. 39. Search the Scriptures , for they are they that testifie of me . The way whereby this is done , is fully set before us in the Example of the holy Prophets under the old Testament , 1 Pet. 1. 11 , 12 , 13. THIS Principle is always to be retained in our Minds in reading of the Scripture , namely , that the Revelation and Doctrine of the Person of Christ and his Office , is the Foundation whereon all other Instructions of the Prophets and Apostles for the edification of the Church are built , and wherein to they are resolved , as is declared , Ephes. 2. 20 , 21 , 22. So our Lord Jesus Christ himself at large makes it manifest , Luk. 24. 26 , 27 , 45 , 46. Lay aside the Consideration hereof , and the Scriptures are no such thing as they pretend unto ; namely , a Revelation of the Glory of God in the Salvation of the Church ; nor are those of the Old Testament so at this Day unto the Jews , who own not this Principle , 2 Cor. 3. 13 , 14 , 15 , 16. There are therefore such Revelations of the Person and Glory of Christ treasured up in the Scripture , from the beginning unto the end of it , as may exercise the Faith and Contemplation of Believers in this World ; and shall never , during this Life , be fully discovered or understood ; and in Divine Meditations of these Revelations , doth much of the Life of Faith consist . THERE are three ways whereby the Glory of Christ is represented unto us in the Scripture . First , by direct Descriptions of his glorious Person and Incarnation . See among other places , Gen. 3. 15. Psal. 2. 7 , 8 , 9. Psal. 45. 2 , 3 , 4 , 5 , 6. Psal. 68. 17 , 18. Psal. 110. Isa. 6. 1 , 2 , 3 , 4. Chap. 9. 6. Zech. 2. 8. Joh. 1. 1 , 2 , 3. Phil. 2. 6 , 7 , 8. Heb. 1. 1 , 2 , 3. Chap. 2. 14 , 15 , 16. Rev. 1. 17 , 18. Secondly , by Prophecies , Promises and express Instructions concerning him , all leading unto the Contemplation of his Glory , which are innumerable . Thirdly , By the sacred Institutions of Divine Worship under the Old Testament : For the end of them all was to represent unto the Church the Glory of Christ in the Discharge of his Office , as we shall see afterwards . WE may take notice of an Instance in one kind under the Old Testament , and of one and another under the New. HIS Personal Appearances under the Old Testament , carried in them a Demonstration of his Glory : Such was that in the Vision which Isaiah had , when he saw his Glory , and spake of him , Chap. 6. 1 , 2. I saw the Lord sitting upon a Throne , high and lifted up , and his Train filled the Temple . About it stood the Seraphims , &c. It was a Representation of the Glory of the Divine Presence of Christ filling his Humane Nature , the Temple of his Body , with a Train of all glorious Graces . And if this Typical Representation of it was so glorious , as that the Seraphims were not able stedfastly to behold it , but covered their Faces upon its Appearance , v. 2. how exceeding glorious is it in it self , as it is openly revealed in the Gospel ! OF the same Nature are the immediate Testimonies given unto him from Heaven in the New Testament : So the Apostle tells us , he received from God the Father , honor , and glory , when there came such a Voice unto him from the excellent Glory , This is my beloved Son in whom I am well pleased , 2 Pet. 1. 17. The Apostle intends the Time of his Transfiguration in the Mount , for so he adds , Ver. 18. And this Voice which came from Heaven , we heard who were with him in the holy Mount. Howbeit , at sundry other times he had the same Testimony , or to the same purpose , from God , even the Father in Heaven . Herein God gave him Honor and Glory , which all those that believe in him should behold and admire ; not only those who heard this Testimony with their bodily Ears , but all unto whom it is testified in the Scripture , are obliged to look after , and contemplate on the Glory of Christ , as thus revealed and proposed . From the Throne of his Excellency by audible Voices , by visible Signs , by the opening of the Heavens above , by the descent of the holy Spirit upon him , God testified unto him as his eternal Son , and gave him therein Honor and Glory . The Thoughts of this Divine Testimony , and the Glory of Christ therein , hath often filled the Hearts of some with Joy and Delight . THIS therefore in reading and studying the holy Scripture , we ought with all diligence to search and attend unto , as did the Prophets of old , 1. Pet. 11. 12. if we intend by them to be made wise unto Salvation . WE should herein be as the Merchant-man that seeks for Pearls ; he seeks for all sorts of them , but when he hath found one of Great Price , he parts with all to make it his own , Mat. 13. 45 , 46. The Scripture is the Field , the Place , the Mine where we search and dig for Pearls ; see Prov. 2. 1 , 2 , 3 , 4 , 5. Every sacred Truth that is made effectual unto the good of our Souls , is a Pearl whereby we are enriched ; but when we meet with , when we fall upon this Pearl of price , the Glory of Christ ; this is that which the Soul of a Believer cleaves unto with joy . THEN do we find Food for our Souls in the Word of Truth , then do we taste how gracious the Lord is therein , then is the Scripture full of Refreshment unto us , as a Spring of Living Water , when we are taken into blessed Views of the Glory of Christ therein . And we are in the best Frame of Duty , when the principal Motive in our Minds to contend earnestly for retaining the possession of the Scripture , against all that would deprive us of it , or discourage us from a daily diligent search into it , is this , that they would take from us the only Glass wherein we may behold the Glory of Christ. This is the Glory of the Scripture , that it is the great , yea , the only outward Means of representing unto us the Glory of Christ ; and he is the Sun in the Firmament of it , which only hath Light in it self , and communicates it unto all other things besides . 3. ANOTHER Direction unto this same End , is , That having attained the Light of the Knowledge of the Glory of Christ from the Scripture , or by the Dispensation of the Truth in the preaching of the Gospel , we would esteem it our Duty frequently to meditate thereon . WANT hereof is that fundamental Mistake which keeps many among us so low in their Grace , so regardless of their Priviledges . They hear of these things , they assent unto their Truth , atleast they do not gainsay them : but they never solemnly meditate upon them . This they esteem a Work that is above them , or are ignorant totally of it , or esteem themselves not much concerned in it , or dislike it as Fanatacism . For it is that which no Considerations can ingage a carnal Mind to delight in . The Mind must be spiritual and holy , freed from earthly Affections and Encumbrances , raised above things here below , that can in a due manner meditate on the Glory of Christ. Therefore are the most Strangers unto this Duty , because they will not be at the Trouble and Charge of that Mortification of earthly Affections , that Extirpation of sensual Inclinations , that Retirement from the Occasions of Life , which are required there unto . See the Treatise of Spiritual-mindedness . IT is to be feared that there are some who profess Religion with an Appearance of Strictness , who never separate themselves from all other Occasions to meditate on Christ and his Glory . And yet with a strange Inconsistency of Apprehensions , they will profess that they desire nothing more , than to behold his Glory in Heaven for ever . But it is evident even in the Light of Reason , that these things are irreconcilable . It is impossible that he who never meditates with delight on the Glory of Christ here in this World , who labors not to behold it by Faith as it is revealed in the Scripture , should ever have any real gracious Desire to behold it in Heaven . They may love and desire the Fruition of their own Imaginations , they cannot do so of the Glory of Christ whereof they are ignorant , and wherewith they are unacquainted . It is therefore to be lamented that Men can find time for , and have inclinations to think and meditate on other things , it may be earthly and vain ; but have neither Heart nor Inclinations , nor Leasure to meditate on this glorious Object . What is the Faith and Love which such Men profess ? how will they find themselves deceived in the Issue ? 4. LET your occasional Thoughts of Christ be many , and multiplied every Day , he is not far from us ; we may make a speedy Address unto him at any time : so the Apostle informs us , Rom. 10. 6 , 7 , 8. Say not in thine heart who shall ascend into Heaven ( that is to bring Christ down from above ) or who shall descend into the deep ; that is , to bring up Christ again from the dead ; for the word is nigh thee , even in thy mouth and in thy heart . The things that Christ did , were done at a Distance from us , and they are long since past . But saith the Apostle , the Word of the Gospel wherein these things are revealed , and whereby an Application is made of them unto our Souls , is nigh unto us , even in our hearts ; that is , if we are true Believers , and have mixed the Word with Faith : and so it exhibiteth Christ and all the Benefits of his Mediation unto us . If therefore this Word is in our Hearts , Christ is nigh unto us . If we turn at any time into our selves to converse with the Word that abideth in us , there we shall find him ready to receive us into Communion with himself , that is , in the Light of the Knowledge of Christ which we have by the Word , we may have sudden occasional Thoughts of him continually ; and where our Minds and Affections are so filled with other things , that we are not ready for converse with him who is thus nigh unto us by the Word , we are spiritually indisposed . SO to manifest how nigh he is unto us , it is said that he stands at the door and knocks , Rev. 3. 20. in the continual tender that he makes of himself and his Grace unto our Souls . For he is always accompanied with the glorious Train of his Graces , and if they are not received , he himself is not so . It is to no purpose to boast of Christ , if we have not an Evidence of his Graces in our Hearts and Lives . But unto whom he is the Hope of Future Glory , unto them he is the Life of present grace . SOMETIMES it may be , that he is withdrawn from us , so as that we cannot hear his Voice , nor behold his Countenance , nor obtain any sence of his Love , though we seek him with diligence . In this state all our thoughts and Meditations concerning him will be barren and fruitless , bringing in no spiritual Refreshment into our Souls . And if we learn to be content with such lifeless , in affecting thoughts of him , as bring in no experience of his Love , nor give us a real View of the Glory of his Person , we shall wither away as unto all the power of Religion . WHAT is our Duty in this Case , is so fully expressed by the Spouse in the Canticles , as represents it plainly unto the Minds of Believers , who have any Experience of these things , Chap. 3. 1 , 2 , 3 , 4 , 5. By night on my Bed I sought him whom my Soul loveth : I sought him , but I found him not . I will rise now , and go about the City in the Streets , and in the broad ways , I will seek him whom my soul loveth : I sought him , but I found him not . The Watch-men that go about the City found me , to whom I said , saw ye him whom my soul loveth ? It was but a little I passed from them , but I found him whom my soul loveth : I held him , and would not let him go . The like account she gives of her self , and of her Behaviour on the like Occasion , Chap. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. THIS is the substance of what by this Example we are instructed unto . The Lord Christ is pleased sometimes to withdraw himself from the spiritual Experience of Believers ; as unto any refreshing sense of his Love , or the fresh communications of consolatory Graces . Those who never had Experience of any such thing , who never had any refreshing communion with him , cannot be sensible of his Absence , they never were so of his Presence . But those whom he hath visited , to whom he hath given of his Loves , with whom he hath made his Abode , whom he hath refreshed , relieved and comforted , in whom he hath lived in the Power of his Grace , they know what it is to be forsaken by him , though but for a moment . And their Trouble is increased , when they seek him with diligence in the wonted ways of obtaining his presence , and cannot find him . Our Duty in this case is , to presevere in our Enquiries after him in Prayer , Meditation , Mourning , Reading , and Hearing of the Word , in all Ordinances of Divine Worship , private and publick , in diligent Obedience , until we find him , or he return unto us , as in former Days . IT were well if all Churches and Possessors now would manifest the same Diligence herein , as did the Church of old in this Example . Many of them , if they are not hardened by the Deceitfulness of Sin , cannot but be sensible that the Lord Christ is variously withdrawn from them , if ever they had experience of the Power of his Presence : Yet are the generality of them far from the frame of heart here described in the Spouse ; for they are slothful , careless , negligent , and stir not up themselves to enquire after him , or his return unto their Souls . So was it with Laodicea of old , so was it with Sardis , and so it is to be feared that it is with many at present . But to return . GENERALLY Christ is nigh unto Believers , and of a ready Access ; and the principal Actings of the Life of Faith , consists in the frequency of our Thoughts concerning him ; for hereby Christ liveth in us , as he is said to do , Gal. 2. 20. This we cannot do , unless we have frequent thoughts of him , and converse with him . It is often said among Men , that one lives in another ; this cannot be but where the Affections of one are so ingaged unto another , that night and day he thinks of him , and is thereby as it were present with him . So ought it to be between Christ and Believers . He dwells in them by Faith ; but the Actings of this Life in them ( as where-ever Life is , it will be in act and exercise ) are proportionable unto their Thoughts of him , and Delight in him . IF therefore we would behold the Glory of Christ , the present direction is , That on all occasions , and frequently when there are no occasions for it by the performance of other Duties , we would abound in thoughts of Him and his Glory . I intend not at present fixed and stated Meditations , which were spoken unto before ; but such Thoughts as are more transient , according as our opportunities are . And a great Rebuke it ought to be unto us , when Christ hath at any time in a day been long out of our Minds . The Spouse affirms , That ere she was aware , her soul made her as the Chariots of Amminadeb , Cant. 7. 12. It so fell out , that when she had no thoughts , no design or purpose for attendance or communion with Christ , that she was surprised into a readiness and willingness unto it . So will it be with them that love him in sincerity . Their own Souls , without previous designs or outward occasions , will frequently engage them in holy thoughts of him , which is the most eminent character of a truly spiritual Christian. 4. THE next Direction is , That all our Thoughts concerning Christ and his Glory , should be accompanied with Admiration , Adoration , and Thanksgiving . For this is such an Object of our Thoughts and Affections , as in this Life we can never fully comprehend ; an Ocean whose Depths we cannot look into . If we are spiritually renewed , all the Faculties of our Souls are enabled by Grace to exert their respective powers towards this glorious Object . This must be done in various Duties , by the Exercise of various Graces , as they are to be acted by the distinct powers of the Faculties of our Minds . This is that which is intended , where we are commanded to love the Lord with all our souls , with all our minds , with all our strength . All the distinct powers of our Souls , are to be acted by distinct Graces and Duties , in cleaving unto God by Love. In Heaven , when we are come to our Center , that State of Rest and Blessedness which our Nature is ultimately capable of , nothing but one infinite invariable Object of our Minds and Affections received by Vision , can render that State uninterrupted and unchangeable . But whilst we are here , we know , or see but in part , and we must also act our Faith and Love , on parts of that Glory , which is not at once entirely proposed unto us , and which as yet we cannot comprehend . Wherefore we must act various Graces in great Variety about it ; some at one time , some at another , according unto the powers of all our renewed Faculties . Of this sort are those mentioned of Adoration , Admiration , and Thanksgiving ; which are those Acts of our Minds wherein all others do issue , when the Object is incomprehensible . For unto them we are enabled by Grace . ONE end of his illustrious coming unto the Judgment of the last Day is , that he may be admired in all them that believe , 2 Thes. 1. 11. Even Believers themselves shall be filled with an overwhelming Admiration upon his glorious Appearance . Or if the meaning be , not that he shall be admired by them , but admired in them , because of the mighty Works of his Grace and Power in their Redemption , Sanctification , Resurrection , and Glory , it is to the same purpose , he comes to be admired . And according to the prospect which we have of that Glory , ought our Admiration to be . AND this Admiration will issue in Adoration and Thanksgiving ; whereof we have an eminent Instance and Example in the whole Church of the Redeemed , Rev. 5. 9 , 10 , 11 , 12 , 13 , 14. They sang a new Song , saying , Worthy art thou to receive the Book , and to open the Seals thereof : for thou wast slain , and hast bought us unto God by thy Blood , out of every Tribe , and Tongue , and People , and Nation , and hast made us Kings and Priests unto God , and we shall reign upon the Earth . And I saw and heard the Voice of many Angels round about the Throne , and of the living Creatures , and of the Elders , and the Number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud Voice , Worthy is the Lamb that was slain , to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Glory , and Blessing ; and every Creature that is in Heaven , and in the Earth , and under the Earth , and that are in the Sea , and all things in them heard I saying , Blessing , and Honour , and Power , and Glory , be unto him that sits on the Throne , and unto the Lamb for ever and ever . THE Design of this Discourse is no more , but that when by Faith we have attained a View of the Glory of Christ , in our Contemplations on his Person , we should not pass it over as a Notion of Truth which we assent unto , namely , that he is thus glorious in himself ; but endeavor to affect our Hearts with it , as that wherein our own principal Interest doth lie ; wherein it will be effectual unto the Transformation of our Souls into his Image . BUT some it may be will say , at least I fear some may truly say , That these things do not belong unto them , they do not find that ever they had any Benefit by them : They hope to be saved as well as others by the Mediation of Christ ; but as unto this beholding of his Glory by constant Meditation and Actings of Faith therein , they know nothing of it , nor are concerned in it . The Doctrine which they are taught out of the Scripture concerning the Person of Christ , they give their Assent unto ; but his Glory they hope they shall see in another World , here they never yet enquired after it . SO it will be . It is well if these things be not only neglected , because the Minds of Men are carnal , and cannot discern spiritual things ; but also despised , because they have an Enmity unto them . It is not for all to walk in these retired Paths . Not for them who are negligent and slothful , whose Minds are earthly and carnal . Nor can they herein sit at the Feet of Christ with Mary , when she chose the better part , who like Martha , are cumbred about many things here in this World. Those whose principal Design is to add unto their present Enjoyments ( in the midst of the prosecution whereof , they are commonly taken from them , so as that their Thoughts do perish , because not accomplished ) will never understand these things . Much less will they do so , whose Work it is to make provision for the Flesh to fulfil it in the Lusts thereof . THEY must make it their Design to be heavenly minded , who will find a Relish in these things . Those who are Strangers unto holy Meditation in general , will be Strangers unto this Mystery in a peculiar manner . SOME Men can think of the World , of their Relations , and the manifold Occasions of Life ; but as unto the things that are above and within the Vail , they are not concerned in them . WITH some it is otherwise . They profess their Desire to behold the Glory of Christ by Faith ; but they find it , as they complain , too high and difficult for them . They are at a Loss in their Minds , and even overwhelmed , when they begin to view his Glory . They are like the Disciples , who saw him in his Transfiguration ; they were filled with Amazement , and knew not what to say , or said they knew not what . And I do acknowledge , that the Weakness of our Minds in the comprehension of this Eternal Glory of Christ , and their Instability in Meditations thereon , whence we cannot stedfastly look on it , or behold it , gives us an afflicting abasing Consideration of our present State and Condition . And I shall say no more unto this Case but this alone : When Faith can no longer hold open the Eyes of our Understandings unto the beholding of the Son of Righteousness shining in his Beauty , nor exercise orderly Thoughts about this incomprehensible Object , it will betake it self unto that holy Admiration which we have spoken unto ; and therein it will put it self forth in pure Acts of Love and Complacency . CHAP. IV. The Glory of Christ in his Susception of the Office of a Mediator . First in his Condescention . THE Things whereof we have thus far discoursed , relating immediately unto the Person of Christ in it self , may seem to have somewhat of Difficulty in them , unto such whose Minds are not duly exercised in the Contemplation of Heavenly Things . Unto others they are evident in their own Experience , and instructive unto them that are willing to learn. That which remains will be yet more plain unto the Understanding and Capacity of the meanest Believer . And this is the Glory of Christ in his Office of Mediator , and the Discharge thereof . IN our beholding of the Glory of Christ herein , doth the Exercise of Faith in this Life principally consist ; so the Apostle declares it , Phil. 3. 8 , 9 , 10 , 11 , 12. Yea doubtless , and I count all things loss for the Excellency of the Knowledge of Christ Jesus my Lord. — To know him , and the Power of his Resurrection , and the Fellowship of his Sufferings , and to be made conformable unto his Death . This therefore we must treat of somewhat more at large . THERE is one God , saith the Apostle , and one Mediator between God and Man , the Man Christ Jesus . 1 Tim. 2. 5. In that great difference between God and Man occasioned by our Sin and Apostacy from him , which of it self could issue in nothing but the utter Ruine of the whole Race of Mankind , there was none in Heaven or Earth in their Original Nature and Operations , who was meet or able to make up a Righteous Peace between them . Yet must this be done by a Mediator , or cease for ever . THIS Mediator could not be God himself absolutely considered ; for a Mediator is not of one , but God is one ; Gal. 3. 20. Whatever God might do herein in a way of Sovereign Grace , yet he could not do it in the way of Mediation , which yet was necessary unto his own Glory , as we have at large discoursed elsewhere . AND as for Creatures , there was none in Heaven or Earth that was meet to undertake this Office. For if one Man sin against another , the Judge shall judge herein ; but if a Man sin against the Lord , who shall entreat for him ? 1 Sam. 2. 25. There is not any days man betwixt us to lay his hand upon us both , Job 9. 33. IN this State of Things the Lord Christ as the Son of God said , Lo I come to do thy Will , O God ; sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , and Lo I come to do thy Will , Heb. 10. 5 , 6 , 7 , 8 , 9. By the Assumption of our Nature into Union with himself , in his one Divine Person he became every way meet for the Discharge of this Office , and undertakes it accordingly . THAT which we enquire after at present , is the Glory of Christ herein , and how we may behold that Glory . And there are three things wherein we may take a prospect of it . 1. IN his Susception of this Office. 2. In his Discharge of it . 3. In the Event and Consequence thereof or what ensued thereon . IN the Susception of this Office we may behold the Glory of Christ. ( 1. ) In his Condescention . ( 2. ) In his Love. 1. WE may behold his Glory in his Infinite Condescention to take this Office on him , and our Nature to be his own unto that end . It did not befall him by Lot or Chance ; it was not imposed on him against his Will ; it belonged not unto him by any Necessity of Nature or Condition , he stood not in need of it ; it was no addition unto him ; but of his own Mind and Accord he graciously condescended unto the Susception and Discharge of it . So the Apostle expresseth it , Phil. 2. 5 , 6 , 7 , 8. Let this mind be in you which was also in Christ Jesus , who being in the form of God , thought it not robbery to be equal with God ; but made himself of no reputation , and took on himself the form of a Servant , and was made in the likeness of Men ; and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the Cross. IT was the Mind that was in Jesus Christ , which is proposed unto our Consideration and Imitation . What he was enclined and disposed unto from himself and his own mind alone . And that in general which is ascribed unto him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exinanition or Self-emptiness ; he emptied himself . This the Ancient Church called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we do his Condescention , an Act of which kind in God is called the humbling of himself , Psal. 113. 6. WHEREFORE the Susception of our Nature for the Discharge of the Office of Mediation therein , was an Infinite Condescention in the Son of God , wherein he is exceedingly Glorious in the Eyes of Believers . AND I shall do these three Things . ( 1. ) Shew in general the Greatness of this Condescention . ( 2. ) Declare the Especial Nature of it . And ( 3. ) Take what view we are able of the Glory of Christ therein , 1. SUCH is the transcendent Excellency of the Divine Nature , that it is said of God , that he dwelleth on high , and humbleth himself to behold the things that are in Heaven , and in the Earth , Psal. 113. 5 , 6. He condescends from the Prerogative of his Excellency , to behold , to look upon , to take notice of the most glorious Things in Heaven above , and the greatest Things in the Earth below . All his Respect unto the Creatures , the most glorious of them , is an Act of Infinite Condescention . And it is so on Two Accounts . 1. BECAUSE of the Infinite Distance that is between his Essence , Nature , or Being , and that of the Creatures . Hence all Nations before him , are as the Drop of a Bucket , and are counted as the small Dust of the Ballance ; yea , that they are as nothing , that they are accounted unto him less than nothing , and vanity . All Being is essentially in him , and in comparison thereunto , all other things are as nothing . And there are no Measures , there is no Proportion between infinite being and nothing ; Nothing that should induce a Regard from the one unto the other . Wherefore the Infinite , Essential Greatness of the Nature of God , with its Infinite Distance , from the Nature of all Creatures thereby , causeth all his Dealings with them to be in the way of Condescention or humbling himself . So it is expressed , Isa. 57. 15. Thus saith the high and lofty one who inhabiteth Eternity , I dwell in the high and holy Place , with him also who is of a concrite and humble Spirit , to revive the Spirit of the humble , and to revive the heart of the contrite ones . He is so the high and lofty one and so inhabiteth Eternity , or existeth in his own Eternal Being , that it is an Act of mere Grace in him , to take notice of things below ; and therefore he doth i● in an especial manner of those whom the World doth most despise . 2. IT ariseth from his Infinite Self-Sufficiency unto all the Acts and Ends of his own Eternal Blessedness . What we have a Regard unto , what we respect and desire , it is that it may add unto our Satisfaction . So it is , so it must be with every Creature ; no Creature is self-sufficient unto its own Blessedness . The humane Nature of Christ himself in Heaven is not so ; it lives in God , and God in it , in a full dependance on God , and in receiving blessed and glorious Communications from him . No rational Creature , Angel or Man , can do , think , act any thing , but it is all to add to their Perfection and Satisfaction , they are not Self-sufficient . God alone wants nothing , stands in need of nothing , nothing can be added unto him , seeing he giveth unto all Life and Breath , and althings , Act. 17. 25. The whole Creation in all its Excellency cannot contribute one Mite unto the Satisfaction or Blessedness of God. He hath it all in Infinite Perfection from himself and his own Nature ; our Goodness extends not unto him ; A Man cannot profit God , as he may profit his Neighbour . If thou sinnest , what dost thou against him ? and if thy Transgressions are multiplied , what dost thou unto him ? ( God loseth nothing of his own Self-sufficiency and Blessedness therein , by all this ) and if thou be righteous , what givest thou unto him , or what receiveth he at thy hand ? Job 35. 6 , 7 , 8. And from hence also it follows that all Gods concernment in the Creation , is by an Act of Condescention . HOW glorious then is the Condescention of the Son of God in his Susception , of the Office of Mediation ? For if such be the Perfection of the Divine Nature , and its distance so absolutely Infinite from the whole Creation , and if such be his Self-sufficiency unto his own Eternal Blessedness , as that nothing can be taken from him , nothing added unto him , so that every Regard in him unto any of the Creatures , is an Act of Self-Humiliation and Condescention from the Prerogative of his Being and State ; what Heart can conceive , what Tongue can express the Glory of that Condescention in the Son of God , whereby he took our Nature upon him , took it to be his own , in order unto a discharge of the Office of Mediation on our Behalf ? BUT that we may the better behold the Glory of Christ herein , we may briefly consider the Especial Nature of this Condescention , and wherein it doth consist . BUT whereas not only the Denial , but Misapprehensions hereof have pestered the Church of God in all Ages , we must in the first place reject them , and then declare the Truth . 1. THIS Condescention of the Son of God did not consist in a laying aside , or parting with , or separation from the Divine Nature , so as that he should cease to be God , by being Man. The Foundation of it lay in this , that he was in the form of God , and counted it not robbery to be equal with God , Phil. 2. v. 6. That is , being really and essentially God in his Divine Nature , he professed himself therein to be equal with God or the Person of the Father . He was in the Form of God , that is , he was God , participant of the Divine Nature , for God hath no Form but that of his Essence and Being ; and hence he was equal with God , in Authority , Dignity and Power . Because he was in the Form of God , he must be equal with God , for there is Order in the Divine Persons , but no Inequality in the Divine Being . So the Jews understood him , that when he said , God was his Father , he made himself equal with God. For in his so saying , he ascribed unto himself equal Power with the Father , as unto all Divine Operations , My Father , saith he , worketh hitherto , and I work , Joh. 5. 17 , 18. And they by whom his Divine Nature is denied , do cast this Condescention of Christ quite out of our Religion , as that which hath no Reality or Substance in it . But we shall speak of them afterwards . BEING in this state , it is said that he took on him the form of a servant , and was found in fashion as a Man , ver . 7. This is his Condescention . It is not said , that he ceased to be in the Form of God ; but continuing so to be , he took on him the form of a Servant in our Nature : He became what he was not , but he ceased not to be what he was : so he restifieth of himself , Joh. 3. 13. No man hath ascended up into heaven , but he that came down from heaven , the Son of man which is in heaven . Although he was then on Earth as the Son of Man ; yet he ceased not to be God thereby ; in his Divine Nature he was then also in Heaven . HE who is God , can no more be not God , than he who is not God can be God : And our difference with the Socinians herein is , we believe that Christ being God , was made Man for our Sakes ; they say , that being only a Man , he was made a God for his own sake . THIS then is the foundation of the Glory of Christ in this Condescention , the Life and Soul of all heavenly Truth and Mysteries ; namely , that the Son of God becoming in time to be what he was not , the Son of Man ; ceased not thereby to be what he was , even the Eternal Son of God. Wherefore , 2. MUCH less did this Condescention consist in the Conversion of the Divine Nature into the Humane , which was the Imagination of some of the Arians of old , and we have yet ( to my own knowledg ) some that follow them in the same Dotage . They say that the Word which was in the Beginning , by which all things were made , being in it self an Effect of the Divine Will and Power , was in the fulness of time turned into Flesh ; that is , the Substance of it was so , as the Water in the Miracle wrought by our Saviour , was turned into Wine ; for by an Act of the Divine Power of Christ it ceased to be Water substantially , and was Wine only ; not Water mixed with Wine : So these Men suppose a Substantial Change of the one Nature into the other , of the divine Nature into the humane ; like what the Papists imagine in their Trasubstantiation : So they say God was made Man , his Essence being turned into that of a Man. BUT this no way belongs unto the Condescention of Christ. We may call it Ichabod , it hath no Glory in it . It destroys both his Natures , and leaves him a Person in whom we are not concerned . For according unto this Imagination , that Divine Nature wherein he was in the Form of God , did in its own Form cease to be , yea , was utterly destroyed , as being substantially changed into the Nature of Man ; as the Water did cease to be , when it was turned into Wine ; and that humane Nature which was made thereof , hath no Alliance or Kindred unto us , or our Nature , seeing it was not made of a Woman , but of the Substance of the Word . 3. THERE was not in this Condescention , the least Change or Alteration in the Divine Nature . Eutiches and those that followed him of old , conceived that the two Natures of Christ , the Divine and Humane were mixed and compounded as it were into one : And this could not be without an Alteration in the divine Nature , for it would be made to be essentially what it was not ; for one Nature hath but one and the same Essence . BUT as we said before ; altho the Lord Christ himself in his Person was made to be what he was not before , in that our Nature hereby was made to be his , yet his Divine Nature was not so : There is in it neither variableness nor shadow of turning . It abode the same in him in all its Essential Properties , Actings and Blessedness , as it was from Eternity . It neither did , acted , nor suffered any thing , but what is proper unto the Divine Being : The Lord Christ did and suffered many things in Life and Death , in his own Person , by his Human Nature , wherein the Divine neither did , nor suffered any thing at all ; although in the doing of them , his Person be denominated from that Nature ; so God purchased his Church with his own Blood , Act. 20. 28. 4. IT may then be said , what did the Lord Christ in this Condescention , with respect unto his Divine Nature ? The Apostle tells us , that he humbled himself , and made himself of no reputation , Phil. 2. 7 , 8. He vailed the Glory of his Divine Nature in ours , and what he did therein , so as that there was no outward Appearance or Manifestation of it . The World hereon was so far from looking on him as the true God , that it believed him not to be a good Man. Hence they could never bear the least intimation of his Divine Nature , supposing themselves secured from any such thing , because they looked on him with their Eyes to be a Man , as he was indeed , no less truly and really than any one of themselves . Wherefore on that Testimony given of himself , Before Abraham was , I am , which asserts a Pre-existence from Eternity in another Nature than what they saw , they were filled with Rage , and took up stones to cast at him , John 8. 58. And they give a Reason of their Madness , Joh. 10. 33. Namely , that he being a Man , should make himself to be God. This was such a thing , they thought , as could never enter into the Heart of a wise and sober Man , namely , that being so , owning himself to be such , he should yet say of himself , that he was God : This is that which no Reason can comprehend , which nothing in Nature can parallel or illustrate , that one and the same Person should be both God and Man : and this is the Principal Plea of the Socinians at this Day , who through the Mahumetans succeed unto the Jews in an Opposition unto the Divine Nature of Christ. BUT all this difficulty is solved by the Glory of Christ in this Condescention ; for although in himself , or his own Divine Person , he was over all God blessed for ever , yet he humbled himself for the Salvation of the Church unto the Eternal Glory of God , to take our Nature upon him , and to be made Man : and those who cannot see a Divine Glory in his so doing , do neither know him , nor love him , nor believe in him , nor do any way belong unto him . SO is it with the Men of these Abominations . Because they cannot behold the Glory hereof , they deny the Foundation of our Religion , namely , the Divine Person of Christ. Seeing he would be made Man , he shall be esteemed by them no more than a Man. So do they reject that Glory of God , his Infinite Wisdom , Goodness and Grace , wherein he is more concerned than in the whole Creation . And they dig up the Root of all Evangelical Truths , which are nothing but Branches from it . IT is true , and must be confessed , that herein it is that our Lord Jesus Christ is a stumbling Stone , and a Rock of Offence unto the World. If we should confess him only as a Prophet , a Man sent by God , there would not be much Contest about him , not Opposition unto him . The Mahumetans do all acknowledge it , and the Jews would not long deny it ; for their Hatred against him was , and is solely because he professed himself to be God , and as such was believed on in the World. And at this day partly through the Insinuation of the Socinians , and partly from the Efficacy of their own Blindness and Unbelief , Multitudes are willing to grant him to be a Prophet sent of God , who do not , who will not , who cannot believe the Mystery of this Condescention in the Susception of our Nature , nor see the Glory of it . But take this away , and all our Religion is taken away with it . Farewel Christianity as unto the Mystery , the Glory , the Truth , the Efficacy of it ; let a refined Heathenism be established in its Room . But this is the Rock on which the Church is built , against which the Gates of Hell shall not prevail . 4. THIS Condescention of Christ was not by a Phantasm or an Appearance only . One of the first Heresies that pestered the Church immediately after the Days of the Apostles , was this , that all that was done or suffered by Christ as a Man , were not the Acts , Doings or Sufferings of one that was truly and really a Man , but an outward Representation of things , like the Appearance of Angels in the Shape of Men , eating and drinking under the Old Testament ; and suitably hereunto some in our Days have spoken ; namely , that there was only an Appearance of Christ in the Man Jesus at Jerusalem , in whom he suffered no more than in other Believers . But the ancient Christians told those Men the Truth ; namely , that as they had feigned unto themselves an imaginary Christ , so they should have an imaginary Salvation only . BUT the true Nature of this Divine Condescention doth consist in these three Things . 1. THAT the Eternal Person of the Son of God , or the Divine Nature in the Person of the Son of God , did by an ineffable Act of his Divine Power and Love , assume our Nature into an individual Subsistence , in or with himself ; that is , to be his own , even as the Divine Nature is his . This is the infallible Foundation of Faith even to them who can comprehend very little of these Divine Mysteries . They can and do believe that the Son of God did take our Nature to be his own , so as that whatever was done therein , was done by him , as it is with every other Man. Every Man hath human Nature appropriated unto himself by an Individual Subsistence ; whereby he becomes to be that man which he is , and not another ; or that Nature which is common unto all , becomes in him to be peculiarly his own , as if there were none Partaker of it but himself . Adam in his first Creation , when all human Nature was in him alone , was no more that individual Man which he was , than every Man is now the Man that he is , by his Individual Subsistence . So the Lord Christ taking that Nature which is common unto all , into a peculiar Subsistence in his own Person , it becometh his , and He the man Christ Jesus . This was the Mind that was in him . 2. BY reason of this Assumption of our Nature , with his doing and suffering therein , whereby he was found in fashion as a Man , the Glory of his Divine Person was vailed , and he made himself of no reputation . This also belongs unto his Condescention , as the first general Effect and Fruit of it . But we have spoken of it before . 3. IT is also to be observed , That in the Assumption of our Nature to be his own , He did not change it into a thing Divine and Spiritual ; but preserved it entire in all its Essential Properties and Actings . Hence it really did and suffered , was tried , tempted and forsaken as the same Nature in any other Man might do and be . That Nature as it was peculiarly his , and therefore he or his Person therein , was exposed unto all the temporary Evils which the same Nature is subject unto in any other Person . THIS is a short general View of this incomprehensible Condescention of the Son of God , as it is described by the Apostle , Pil. 2. 5 , 6 , 7 , 8. And this is that wherein in an especial manner we are to behold the Glory of Christ by Faith whilst we are in this World. BUT had we the Tongue of Men and Angels , we were not able in just measure to express the Glory of this Condescention . For it is the most ineffable Effect of the Divine Wisdom of the Father and of the Love of the Son , the highest Evidence of the Care of God towards Mankind . What can be equal unto it ? What can be like it ? It is the Glory of Christian Religion , and the animating Soul of all Evangelical Truth . This carryeth the Mystery of the Wisdom of God , above the Reason or Understanding of Men and Angels to be the Object of Faith and Admiration only . A Mystery it is that becomes the Greatness of God with his Infinite Distance from the whole Creation ; which renders it unbecoming him that all his Ways and Works should be comprehensible by any of his Creatures , Job 11. 4 , 5 , 9. Rom. 11. 34 , 35 , 36. HE who was eternally in the Form of God , that is , was essentially so , God by Nature , equally participant of the same Divine Nature with God the Father : God over all blessed for ever ; who humbleth himself to behold the things that are in Heaven and Earth : he takes on him the Nature of Man , takes it to be his own ; whereby he was no less truly a Man in time , than he was truly God from Eternity : And to encrease the Wonder of his Mystery , because it was necessary unto the end he designed , he so humbled himself in this Assumption of our Nature , as to make himself of no Reputation in this World ; yea , unto that Degree , that he said of himself , that he was a Worm and no Man , in comparison of them who were of any Esteem . WE speak of these things in a poor , low , broken manner . We teach them as they are revealed in the Scripture . We labour by Faith to adhere unto them as revealed . But when we come into a steady , direct View and Consideration of the thing it self , our Minds fail , our Hearts tremble , and we can find no rest , but in an Holy Admiration of what we cannot comprehend . Here we are at a loss , and know that we shall be so whilst we are in this World : But all the ineffable Fruits and Benefits of this Truth are communicated unto them that do believe . IT is with reference hereunto , that that great Promise concerning him is given unto the Church , Isa. 8. 14. He shall be for a Sanctuary ( namely , unto all that believe , as it is expounded , 1 Pet. 2. 8. ) but for a stone of stumbling , and a rock of offence , even to them that stumble at the Word , being disobedient , whereunto also they were appointed . HE is herein a Sanctuary , an assured Refuge unto all that betake themselves unto him . What is it that any Man in distress , who flies thereunto may look for in a Sanctuary ? A Supply of all his Wants , a Deliverance from all his Fears , a Defence against all his Dangers , is proposed unto him therein . Such is the Lord Christ herein unto sin-distressed Souls ; he is a Refuge unto us in all spiritual Distresses and Disconsolations , Heb. 6. 18. See the Exposition of the Place . Are we or any of us burdened with a Sense of Sin ? Are we perplexed with Temptations ? Are we bowed down under the Oppression of any Spiritual Adversary ? Do we on any of these accounts walk in Darkness and have no Light ? One View of the Glory of Christ herein is able to support us and relieve us . UNTO whom we betake our selves for Relief in any case , we have regard to nothing but their Will and their Power . If they have both , we are sure of Relief . And what shall we fear in the Will of Christ as unto this end ? What will he not do for us ? He who thus emptied and humbled himself , who so infinitely condescended from the Prerogative of his Glory in his Being and Self-sufficiency , in the Susception of our Nature for the Discharge of the Office of a Mediator on our Behalf ; will he not relieve us in all our Distresses ? Will he not do all for us we stand in need of , that we may be eternally saved ? Will he not be a Sanctuary unto us ? NOR have we hereon any Ground to fear his Power : For by this infinite Condescention to be a suffering Man , he lost nothing of his Power as God Omnipotent ; nothing of his Infinite Wisdom or glorious Grace . He could still do , all that he could do as God from Eternity . If there be any thing therefore in a Coalescency of Infinite Power , with Infinite Condescention , to constitute a Sanctuary for distressed Sinners , it is all in Christ Jesus . And if we see him not glorious herein , it is because there is no Light of Faith in us . THIS then is the Rest wherewith we may cause the weary to rest , and this is the Refreshment . Herein is he an hiding place from the Wind , and a Covert from the Tempest , as Rivers of Water in a dry place , and as the shadow of a great Rock in a weary Land. Hereon he says , I have satiated the weary soul , and have refreshed every sorrowful soul. Under this Consideration it is , that in all Evangelical Promises and Invitations for coming to him , he is proposed unto distressed Sinners as their only Sanctuary . HEREIN he is a stone of stumbling , and a rock of offence unto the unbelieving and disobedient , who stumble at the Word . They cannot , they will not see the Glory of this Condescention , they neither desire nor labour so to do ; yea , they hate it and despise it . Christ in it is a stone of stumbling , and a rock of offence unto them . Wherefore they chuse rather utterly to deny his Divine Person , than allow that he did thus abase himself for our Sakes . Rather than they will own this Glory , they will allow him no Glory . A Man they say he was , and no more , and this was his Glory . This is that Principle of Darkness and Unbelief , which works effectually at this day in the Minds of many . They think it an absurd thing , as the Jews did of old , that he being a man should be God also ; or on the other hand that the Son of God should thus condescend to take our Nature on him . This they can see no Glory in , no Relief , no Refuge , no Refreshment unto their souls in any of their Distresses : Therefore do they deny his Divine Person : Here Faith triumphs against them , it finds that to be a Glorious Sanctuary , which they cannot at all discern . BUT it is not so much the Declaration or Vindication of this Glory of Christ which I am at present engaged in as an Exhortation unto the practical Contemplation of it in a way of believing . And I know that among many this is too much neglected , yea , of all the evils which I have seen in the Days of my Pilgrimage now drawing to their close , there is none so grievous as the Public contempt of the Principal Mysteries of the Gospel among them that are called Christians . Religion in the Profession of some Men is withered in its vital Principles , weakned in its Nerves and Sinews , but thought to be put off with outward Gaiety and Bravery . BUT my Exhortation is unto diligence in the Contemplation of this Glory of Christ , and the exercise of our Thoughts about it . Unless we are diligent herein it is impossible we should be steady in the principal Acts of Faith , or ready unto the principal duties of Obedience . The Principal Act of Faith respects the Divine Person of Christ , as all Christians must acknowledge . This we can never secure ( as hath been declared ) if we see not his Glory in this Condescention : And whoever reduceth his Notions unto experience , will find that herein his Faith stands or falls . And the Principal Duty of our Obedience , is self-denial , with readiness for the Cross. Hereunto the Consideration of this Condescention of Christ is the Principal Evangelical Motive , and that wherein to our Obedience in it is to be resolved , as the Apostle declares , Phil. 2. 5 , 6 , 7. And no Man doth deny himself in a due manner , who doth it not on the Consideration of the self-denial of the Son of God. But a prevalent Motive this is thereunto . For what are the things wherein we are to deny our selves , or forgo what we pretend to have a Right unto ? It is in our Goods , our Liberties , our Relations , our Lives . And what are they , any , or all of them , in themselves , or unto us , considering our Condition , and the end for which we were made ? Perishing things , which whether we will or no , within a few days death will give us an everlasting separation from . Things under the Power of a Feaver or an Asthma , &c. As unto our Interest in them . But how incomparable with respect hereunto is that Condescention of Christ , whereof we have given an Account ? If therefore we find an unwillingness in us , a Tergiversation in our minds about these things when called unto them in a way of Duty , one view by Faith of the Glory of Christ in this Condescention , and what he parted from therein , when he made himself of no Reputation , will be an Effectual cure of that sinful Distemper . HEREIN then , I say , we may by Faith behold the Glory of Christ , as we shall do it by Sight hereafter . If we see no Glory in it , if we discern not that which is matter of Eternal Admiration , we walk in darkness . It is the most ineffable Effect of Divine Wisdom and Grace . Where are our Hearts and Minds , if we can see no Glory in it ? I know in the Contemplation of it , it will quickly overwhelm our Reason , and bring our Understanding into a loss : But unto this loss do I desire to be brought every day : For when Faith can no more act it self in Comprehension , when it finds the Object it is fixed on , too great and glorious to be brought into our Minds and Capacities , it will issue ( as we said before ) in holy Admiration , humble Adoration , and joyful Thanksgiving . In and by its actings in them , doth it fill the soul with Joy unspeakable and full of Glory . CHAP. V. The Glory of Christ in his Love. IN the Susception and Discharge of the Mediatory Office by the Son of God , the Scripture doth most eminently represent his Love , as the sole impelling and leading cause thereof , Gal. 2. 20. 1 Joh. 3. 16. Rev. 1. 5. HEREIN is he glorious , in a way and manner incomprehensible : For in the Glory of Divine Love , the chief Brightness of Glory doth consist . There is nothing of Dread or Terror accompanying it , nothing but what is amiable and infinitely refreshing . Now that we may take a view of the Glory of Christ herein by Faith , the Nature of it must be enquired into . 1. THE Eternal Disposing Cause of the whole work wherein the Lord Christ was engaged by the Susception of this Office , for the Redemption and Salvation of the Church , is the Love of the Father . Hereunto it is constantly ascribed in the Scripture . And this Love of the Father acted it self in his Eternal Decrees , before the foundation of the world , Eph. 1. 4. and afterwards in the sending of his Son to render it effectual , Joh. 3. 16. Originally , it is his Eternal Election of a Portion of mankind to be brought unto the enjoyment of himself , through the Mystery of the Blood of Christ , and the Sanctification of the Spirit , 2 Thes. 2. 13 , 16. 1 Ephes. 1. 4 , 5 , 6 , 7 , 8 , 9. 1 Pet. 1. 2. THIS Eternal Act of the Will of God the Father , doth not contain in it an actual approbation of , and complacency in the state and condition of those that are elected ; but only designeth that for them on the Account whereof , they shall be accepted and approved . And it is called his Love on sundry Accounts . 1. BECAUSE it is an act suited unto that glorious Excellency of his Nature , wherein he is Love ; for God is Love , 1 John 4. 8 , 9. And the first Egress of the Divine Properties must therefore be in an act of communicative Love. And whereas this Election being an Eternal Act of the Will of God , can have no moving cause but what is in himself , if we could look into all the Treasures of the Divine Excellencies , we should find none whereunto it could be so properly ascribed , as unto Love. Wherefore , 2. IT is stiled Love , because it was free and undeserved , as unto any thing on our part . For whatever good is done unto any altogether undeserved , if it be with a design of their Profit and Advantage , it is in an Act of Love , and can have no other cause . So is it with us in respect of Eternal Election . There was nothing in us , nothing foreseen , as that which from our selves would be in us , that should any way move the Will of God unto this Election : For whatever is good in the best of men is an effect of it , Ephes. 1. 4. Whereas therefore it tends unto our eternal Good , the spring of it must be Love. And , 3. THE Fruits or Effects of it are inconceivable Acts of Love. It is by multiplied Acts of Love , that it is made effectual , John 3. 16. Jerem. 31. 5. Eph. 1. 3 , 4 , 5 , 6. 1 John 4. 8 , 9 , 16. THIS is the Eternal Spring which is derived unto the Church , through the Mediation of Christ. Wherefore that which put all the Design of this Eternal Love of the Father into Execution , and wrought out the Accomplishment of it , was the Love of the Son , which we enquire after ; and Light may be given unto it in the ensuing Observations . 1. THE whole Number or Society of the Elect , were Creatures made in the Image of God , and thereby in a State of Love with him . All that they were , had , or hoped for , were effects of Divine Goodness and Love. And the Life of their Souls was Love unto God. And a blessed State it was , preparatory for the Eternal Life of Love in Heaven . 2. FROM this State they fell by sin , into a state of Enmity with God ; which is comprehensive of all Miseries , Temporal and Eternal . 3. NOTWITHSTANDING this woful Catastrophe of our first state , yet our Nature on many Accounts was recoverable unto the Enjoyment of God , as I have at large elsewhere declared . 4. IN this Condition , the first Act of Love in Christ towards us , was in Pity and Compassion . A Creature made in the Image of God , and fallen into Misery , yet capable of Recovery , is the proper Object of Divine Compassion . That which is so celebrated in the Scripture , as the Bowels , the Pity , the Compassion of God , is the acting of Divine Love towards us , on the consideration of our Distress and Misery . But all Compassion ceaseth towards them whose condition is irrecoverable . Wherefore the Lord Christ pitied not the Angels that fell , because their Nature was not to be relieved . Of this Compassion in Christ , see Heb. 2. 14 , 15 , 16. Isa. 63. 9. 5. AS then we lay under the Eye of Christ in our Misery , we were the Objects of his Pity and Compassion : But as he looketh on us as recoverable out of that state , his Love worketh in and by Delight . It was an inconceivable Delight unto him to take a prospect of the deliverance of mankind unto the Glory of God , which is also an act of Love , see this divinely expressed , Prov. 8. 30 , 31 ; as that place hath been elsewhere explained . 6. IF it be enquired , whence this compassion and delight in him should arise , what should be the cause of them ; that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost forlorn Condition ? I say it did so , merely from the Infinite Love and Goodness of his own Nature , without the least procuring inducement from us , or any thing in us , 1 Pet. 3. 16. 7. IN this his Readiness , Willingness and Delight , springing from Love and Compassion , the council of God concerning the way of our Recovery , is , as it were proposed unto him . Now this was a way of great difficulties and perplexities unto himself ; that is , unto his Person as it was to be constituted . Unto the Divine Nature nothing is grievous , nothing is difficult : But he was to have another Nature , wherein he was to undergo the difficulties of this way and work . It was required of him , that he should pity us until he had none left to pity himself when he stood in need of it ; that he should pursue his delight to save us , until his own soul was heavy and sorrowful unto death ; that he should relieve us in our sufferings by suffering the same things that we should have done . But he was not in the least hereby deterred from undertaking this work of Love and Mercy for us : Yea his love rose on this Proposal , like the Waters of a mighty Stream against opposition . For hereon he says , Lo , I come to do thy will , O God , it is my delight to do it , Heb. 10. 5 , 6 , 7. Isa. 50. 4 , 5 , 6 , 7. 8. BEING thus enclined , disposed , and ready in the Eternal Love of his Divine Person , to undertake the Office of Mediation , and the work of our Redemption ; A body was prepared for him . In this Body or Human Nature made his own , he was to make this Love effectual in all its Inclinations and Actings . It was provided for him unto this end , and filled with all Grace in a way unmeasurable , especially with Fervent Love unto Mankind . And hereby it became a meet Instrument to actuate his Eternal Love in all the fruits of it . 9. IT is hence evident , that this Glorious Love of Christ , doth not consist alone in the Eternal Actings of his divine Person , or the Divine Nature in his Person , such indeed is the Love of the Father namely , his Eternal Purpose for the communication of Grace and Glory , with his Acquiescency therein ; but there is more in the Love of Christ. For when he exercised this Love , he was man also , and not God only . And in none of those Eternal Acts of Love could the Human Nature of Christ have any interest or concern ; yet is the Love of the Man Christ Jesus , celebrated in the Scripture . 10. WHEREFORE this Love of Christ which we enquire after , is the Love of his Person ; that is , which he in his own Person acts in and by his Distinct Natures according unto their Distinct Essential Properties . And the acts of love in these distinct Natures , are infinitely distinct and different ; yet are they all acts of one and the same Person . So then , whether that Act of Love in Christ which we would at any time consider , be an Eternal Act of the Divine Nature in the Person of the Son of God ; or whether it be an act of the Human performed in time by the Gracious Faculties and Powers of that Nature , it is still the Love of one and the self same Person , Christ Jesus . It was an Act of inexpressible Love in him that he assumed our Nature , Heb. 2. 14 , 17. But it was an act in and of his Divine Nature only : For it was antecedent unto the existence of his Human Nature , which could not therefore concur therein . His laying down his life for us , was an act of inconceivable Love , 1 John 8. 16. Yet was it only an act of the Human Nature wherein he offered himself and died . But both the one and the other were Acts of his Divine Person ; whence it is said that God laid down his life for us , and purchased the Church with his own Blood. THIS is that Love of Christ wherein he is glorious , and wherein we are by Faith to behold his Glory . A great part of the Blessedness of the Saints in Heaven , and their Triumph therein , consists in their beholding of this Glory of Christ , in their thankful contemplation of the Fruits of it , see Rev. 5. 9 , 10. &c. THE illustrious Brightness wherewith this Glory shines in Heaven , the All satisfying Sweetness which the view of it gives unto the Souls of the Saints there Possessed of Glory , are not by us conceivable nor to be expressed . Here this love passeth knowledge , there we shall comprehend the Dimensions of it . Yet even here , if we are not slothful and carnal , we may have a refreshing prospect of it ; and where Comprehension fails , let Admiration take place . MY present Business is to exhort others unto the Contemplation of it , though it be but a little , a very little , a small portion of it , that I can conceive ; and less than that very little , that I can express . Yet may it be my duty to excite not only my self , but others also unto due Enquiries after it , unto which End I offer the things ensuing . 1. LABOUR that your minds may continually be fitted and prepared for stch Heavenly Contemplations . If they are carnal and sensual , or filled with earthly things , a due sense of this Love of Christ and its Glory , will not abide in them . Vertue and Vice in their highest Degrees are not more diametrically opposite and inconsistent in the same mind , than are an habitual Course of sensual worldly Thoughts , and a due Contemplation of the Glory of the Love of Christ : Yea , an earnestness of Spirit , pregnant with a multitude of Thoughts about the lawful Occasions of Life , is obstructive of all due Communion with the Lord Jesus Christ herein . FEW there are whose Minds are prepared in a due Manner for this Duty . The Actions and Communications of the most , evidence what is the inward Frame of their Souls . They rove up and down in their Thoughts , which are continually lead by their Affections into the Corners of the Earth . It is in vain to call such Persons unto Contemplations of the Glory of Christ in his Love. An holy Composure of Mind by virtue of spiritual principles , an Inclination to seek after Refreshment in Heavenly Things , and to bath the Soul in the Fountain of them , with constant Apprehensions of the Excellency of this Divine Glory , are required hereunto . 2. BE not satisfied with General Notions concerning the Love of Christ , which represent no Glory unto the Mind , wherewith many deceive themselves . All who believe his divine Person , profess a Valuation of his Love , and think them not Christians who are otherwise minded : But they have only General Notions , and not any distinct Conceptions of it , and really know not what it is . To deliver us from this Snare , peculiar Meditations on its principal Concerns , are required of us . As , 1. WHOSE Love it is ; namely , of the divine Person of the Son of God. He is expresly called God , with respect unto the Exercise of this Love ; that we may always consider whose it is , 1 Job . 3. 16. Hereby we perceive the Love of God , because he laid down his Life for us . 2. BY what Ways and Means this wonderful Love of the Son of God , doth act it self ; namely , in the divine Nature , by Eternal Acts of Wisdom , Goodness and Grace proper thereunto ; and in the humane by Temporary Acts of Pity or Compassion , with all the Fruits of them in doing and suffering for us , see Ephes. 3. 19. Heb. 2. 14 , 15. Rev. 1. 5. 3. WHAT is the Freedom of it as unto any desert on our Part , 1 Joh. 4. 10. It was Hatred not Love that we in our selves deserved , which is a Consideration suited to fill the Soul with self-abasement , the best of Frames in the contemplation of the Glory of Christ. 4. WHAT is the Efficacy of it in its Fruits and Effects , with sundry other Considerations of the like Nature . By a distinct Prospect and Admiration of these Things , the Soul may walk in this Paradise of God , and gather here and there an Heavenly Flower , conveying unto it a sweet Savour of this Love of Christ. See Cant. 11. 2 , 3 , 4. MOREOVER , Be not contented to have right Notions of the Love of Christ in your Minds , unless you can attain a gracious Taste of it in your Hearts ; no more than you would be to see a Feast or Banquet richly prepared , and partake of nothing of it unto your Refreshment . It is of that Nature that we may have a spiritual Censation of it in our Minds ; whence it is compared by the Spouse to Apples and Flagons of Wine . We may taste that the Lord is gracious . And if we find not a Relish of it in our Hearts , we shall not long retain the Notion of it in our Minds . Christ is the Meat , the Bread , the Food of our Souls . Nothing is in him of an higher spiritual Nourishment than his Love , which we should always desire . IN this Love is he Glorious ; for it is such as no Creatures , Angels , or Men could have the least Conceptions of , before its Manifestation by its Effects : And after its Manifestation , it is in this World absolutely incomprehensible . CHAP. VI. The Glory of Christ in the Discharge of his Mediatory Office. AS the Lord Christ was Glorious in the Susception of his Office : So was he also in its Discharge . An unseen Glory accompanied him in all that he did , in all that he suffered . Unseen it was unto the Eyes of the World , but not in his who alone can judge of it . Had Men seen it , they would not have crucified the Lord of Glory . Yet to some of them it was made manifest . Hence they testified that in the Discharge of his Office , they beheld his glory , the glory as of the only begotten of the Father , Joh. 1. 14. And that when others could see neither Form nor Comliness in him that he should be desired , Psal. 53. 2. and so it is at this day . I shall only make some few Observations ; first , on what he did in a way of Obedience , and then on what he suffered in the Discharge of his Office so undertaken by him . 1. WHAT he did , what Obedience he yielded unto the Law of God , in the Discharge of his Office ( with respect whereunto he said , Lo , I come to do thy Will , O God , yea ; thy Law is in my Heart ) it was all on his own free choice or Election , and was resolved thereinto alone . It is our Duty to endeavor after Freedom , Willingness , and Chearfulness in all our Obedience . Obedience hath its formal Nature from our Wills. So much as there is of our Wills , in what we do towards God , so much there is of Obedience , and no more . Howbeit , we are antecedently unto all Acts of our own Wills obliged unto all that is called Obedience . From the very Constitution of our Natures , we are necessarily subject unto the Law of God. All that is left unto us , is a voluntary Compliance with unavoidable Commands ; with him it was not so . An Act of his own Will and Choice preceded all Obligation as unto Obedience . He obeyed because he would , before because he ought . He said , Lo , I come to do thy Will , O God , before he was obliged to do that Will. By his own Choice , and that in an Act of Infinite Condescention and Love , as we have shewed , he was made of a woman , and thereby made under the Law. In his Divine Person he was Lord of the Law , above it , no more obnoxious unto its Commands , than its Curse . Neither was he afterwards in himself on his own Account unobnoxious unto its Curse , merely because he was Innocent , but also because he was every way above the Law it self , and all its force . This was the Original Glory of his Obedience . The Wisdom , the Grace , the Loye , the Condescention that was in this Choice , animated every Act , every Duty of his Obedience rendring it amiable in the sight of God , and useful unto us . So when he went unto John to be baptized , he who knew he had no need of it on his own Account , would have declined the Duty of administring that Ordinance unto him ; but he replied , Suffer it to be so now , for thus it becometh us to fulfil all righteousness , Mat. 3. 15. This I have undertaken willingly of my own accord without any need of it for my self , and therefore will discharge it . For him who was Lord of all universally , thus to submit himself to Universal Obedience , carrieth along with it an Evidence of Glorious Grace . 2. THIS Obedience as unto the use and end of it , was not for himself , but for us . We were obliged unto it , and could not perform it ; he was not obliged unto it any otherwise but by a free Act of his own Will , and did perform it . God gave him this Honour , that he should obey for the whole Church , that by his obedience we should be made righteous , Rom. 5. 19. Herein I say did God give him Honour and Glory , that his Obedience should stand in the stead of the perfect Obedience of the Church as unto Justification . 3. HIS Obedience being absolutely universal , and absolutely perfect , was the great Representative of the Holiness of God in the Law. It was represented glorious when the Ten Words were written by the Finger of God in Tables of Stone : It appears yet more eminently in the Spiritual Transcription of it in the Hearts of Believers : But absolutely and perfectly it is exemplified only in the Holiness and Obedience of Christ , which answered it unto the utmost . And this is no small Part of his Glory in Obedience , that the Holiness of God in the Law was therein , and therein alone in that one Instance , as unto human Nature , fully represented . 4. HE wrought out this Obedience against all Difficulties and Oppressions . For although he was absolutely free from that Disorder which in us hath invaded our whole Natures , which internally renders all Obedience difficult unto us , and perfect Obedience impossible ; yet as unto Opposition from without in Temptations , Sufferings , Reproaches , Contradictions , he met with more than we all . Hence is that glorious Word , Although he were a Son , yet he learned Obedience by the things which be suffered , Heb. 5. 8. See our Exposition of that place . But , 5. THE Glory of this Obedience ariseth principally from the Consideration of the Person , who thus yielded it unto God. This was no other but the Son of God made Man ; God and Man in one Person . He who was in Heaven , above all , Lord of all , at the same time lived in the World in a Condition of no Reputation , and a Course of the strictest Obedience unto the whole Law of God. He unto whom Prayer was made , prayed himself Night and Day . He whom all the Angels of Heaven , and all Creatures worshiped , was continually conversant in all the Duties of the Worship of God. He who was over the House , diligently observed the meanest Office of the House . He that made all Men , in whose Hand they are all as Clay in the Hand of the Potter , observed amongst them the strictest Rules of Justice , in giving unto every one his Due , and of Charity , in giving good things that were not so due . This is that which renders the Obedience of Christ in the Discharge of his Office , both mysterious and glorious . 2. AGAIN , The Glory of Christ is proposed unto us in what he suffered in the Discharg of the Office which he had undertaken . There belonged indeed unto his Office , Victory , Success , and Triumph with great Glory , Isa. 63. 1 , 2 , 3 , 4 , 5. but there were Sufferings also required of him antecedently thereunto . Ought not Christ to suffer , and to enter into his Glory ? BUT such were these Sufferings of Christ , as that in our Thoughts about them , our Minds quickly recoil in a Sense of their Insufficiency to conceive a Right of them : Never any one launched into this Ocean with his Meditations , but he quickly found himself unable to fathom the Depths of it : Nor shall I here undertake an Enquiry into them . I shall only point at this Spring of Glory , and leave it under a Vail . WE might here look on him as under the Weight of the Wrath of God , and the Curse of the Law ; taking on himself , and on his whole Soul , the utmost of Evil that God had ever threatned to Sin or Sinners ; we might look on him in his Agony and bloody Sweat , in his strong Cries and Supplications , when he was sorrowful unto the Death , and began to be amazed , in apprehensions of the things that were coming on him ; of that dreadful Tryal which he was entring into : we might look upon him , conflicting with all the Powers of Darkness , the Rage and Madness of Men ; suffering in his Soul , his Body , his Name , his Reputation , his Goods , his Life ; some of these Sufferings being immediate from God above , others from Devils and wicked Men , acting according to the Determinate Counsel of God : we might look on him praying , weeping , crying out , bleeding , dying , in all things making his Soul an Offering for sin : So was he taken from Prison , and Judgment , and who shall declare his Generation ? for he was cut off from the Land of the Living , for the Transgression ( saith God ) of my People was he smitten , Isa. 53. 8. But these things I shall not insist on in particular , but leave them under such a Vail as may give us a Prospect into them , so far as to fill our Souls with holy Admiration . LORD ! What is Man that thou art thus mindful of him , and the Son of Man that thou visitest him ? Who hath known thy Mind , or who hath been thy Councellor ? O the depth of the Riches both of the Wisdom and Knowledg of God! How unsearchable are his Judgments , and his Ways past finding out ? What shall we say unto these things ? that God spared not his only Son , but gave him up unto Death , and all the Evils included therein , for such poor lost Sinners as we were ; that for our Sakes the Eternal Son of God should submit himself unto all the Evils that our Natures are obnoxious unto , and that our Sins had deserved , that we might be delivered ! HOW Glorious is the Lord Christ on this Account in the Eyes of Believers ! When Adam had sinned , and thereby eternally , according unto the Sanction of the Law , ruined himself and all his Posterity , he stood ashamed , afraid , trembling , as one ready to perish for ever under the Displeasure of God. Death was that which he had deserved , and immediate Death was that which he looked for . In this State the Lord Christ in the Promise comes unto him , and says , Poor Creature ! How woful is thy Condition ! How deformed is thy Appearance ! What is become of the Beauty , of the Glory of that Image of God wherein thou wast created ? How hast thou taken on thee the monstrous Shape and Image of Satan ! And yet thy present Misery , thy Entrance into Dust and Darkness , is no way to be compared with what is to ensue . Eternal Distress lies at the Door . But yet look up once more , and behold me , that thou mayest have some Glymps of what is in the Designs of Infinite Wisdom , Love and Grace . Come forth from thy vain Shelter , thy hiding Place : I will put my self into thy Condition . I will undergo and bear that Burthen of Guilt and Punishment , which would sink thee eternally into the bottom of Hell. I will pay that which I never took ; and be made temporally a Curse for thee , that thou mayest attain unto Eternal Blessedness . To the same purpose he speaks unto convinced Sinners in the Invitation he gives them to come unto him . THUS is the Lord Christ set forth in the Gospel evidently crucified before our Eyes , Gal. 3. 1. Namely , in the Representation that is made of his Glory , in the Suffering he underwent for the Discharge of the Office he had undertaken . Let us then behold him as poor , despised , persecuted , reproached , reviled , hanged on a Tree ; in all labouring under a Sense of the Wrath of God due unto our Sins . Unto this End are they recorded in the Gospel , read , preached , and represented unto us . But what can we see herein ? What Glory is in these things ? Are not these the things which all the World of Jews and Gentiles stumbled and took Offence at ? Those wherein he was appointed to be a Stone of stumbling , and a Rock of offence ? Was it not esteemed a foolish thing to look for Help and Deliverance by the Miseries of another ? To look for Life by his Death ? The Apostle declares at large that such it was esteemed , 1 Cor. 1. So was it in the Wisdom of the World. But even on the Account of these things is he Honorable , Glorious and Precious in the sight of them that do believe , 1 Pet. 2. 6 , 7. For even herein he was the Wisdom of God , and the Power of God , 1 Cor. 1. 24. And the Apostle declares at large the Grounds and Reasons of the different Thoughts and Apprehensions of Men concerning the Cross and Sufferings of Christ , 2 Cor. 4. 3 , 4 , 5 , 6. CHAP. VII . The Glory of Christ in his Exaltation , after the Accomplishment of the Work of Mediation in this World. WE may in the next Place behold the Glory of Christ with respect unto his Office in the Actings of God towards him , which ensued on his Discharge of it in this World , in his own Exaltation . THESE are the two Heads , whereunto all the Prophesies and Predictions concerning Jesus Christ under the Old Testament are referred , namely , his Sufferings , and the Glory that ensued thereon , 1 Pet. 1. 11. All the Prophets testified beforehand of the Sufferings of Christ , and the Glory that should follow . So when he himself opened the Scriptures unto his Disciples , he gave them this as the Sum of the Doctrine contained in them ; Ought not Christ to have suffered these things , and to enter into his Glory , Luk. 24. 26. The same is frequently expressed elsewhere , Rom. 14. 9. Phil. 2. 5 , 6 , 7 , 8. So much as we know of Christ , his Sufferings and his Glory ; so much do we understand of the Scripture , and no more . THESE are the Two Heads of the Mediation of Christ and his Kingdom ; and this is their Order which they communicate unto the Church ; first Sufferings , and then Glory : If we suffer , we shall also reign with him , 2 Tim. 2. 12. They do but deceive themselves , who design any other Method of these things . Some would reign here in this World ; and we may say with the Apostle , would you did reign , that we might reign with you . But the Members of the mystical Body must be conformed unto the Head. In him , Sufferings went before Glory ; and so they must in them . The Order in the Kingdom of Satan and the Word , is contrary hereunto . First , the Good Things of this Life , and then Eternal Misery , is the Method of that Kingdom , Luk. 16. 25. THESE are the two Springs of the Salvation of the Church ; the two anointed ones that stand before the Lord of the whole Earth ; from which all the golden Oyl whereby the Church is dedicated unto God and sanctified doth flow . This Glory of Christ in his Exaltation which followed on his Sufferings , is that which we now enquire into . And we shall state our Apprehensions of it in the ensuing Observations . 1. THIS is peculiarly that Glory which the Lord Christ prays that his Disciples may be where he is , to behold it . It is not solely so , as it is considered absolutely : but it is that , wherein all the other Parts of his Glory are made manifest . It is the Evidence , the Pledge , the Means of the Manifestation of them all . As unto all the Instances of his Glory before insisted on , there was a Vail drawn over them whilst he was in this World. Hence the most saw nothing of it , and the best saw it but obscurely . But in this Glory that Vail is taken off , whereby the whole Glory of his Person in it self , and in the Work of Mediation is most illustriously manifested . When we shall immediately behold this Glory , we shall see him as he is . This is that Glory whereof the Father made grant unto him before the Foundation of the World , and wherewith he was actually invested upon his Ascention . 2. BY this Glory of Christ , I do not understand the Essential Glory of his Divine Nature ; or his being absolutely in his own Person over all God blessed for ever : But the manifestation of this Glory in particular , after it had been vailed in this World under the Form of a Servant , belongs hereunto . The Divine Glory of Christ in his Person belongs not unto his Exaltation ; but the Manifestation of it doth so . It was not given him by free Donation ; but the Declaration of it unto the Church of Angels and Men after his Humiliation was so . He left it not whilst he was in this World ; but the direct Evidence and Declaration of it he laid aside , until he was declared to be the Son of God with Power , by the Resurrection from the Dead . WHEN the Sun is under a total Eclipse , he loseth nothing of his Native Beauty , Light , and Glory . He is still the same that he was from the beginning ; a great Light to rule the Day . To us he appears as a dark useless Meteor : but when he comes by his course to free himself from the Lunar Interposition unto his proper Aspect towards us , he manifests again his Native Light and Glory . So was it with the Divine Nature of Christ as we have before declared . He vailed the Glory of it by the Interposition of the Flesh , or the Assumption of our Nature to be his own , with this Addition , that therein he took on him the Form of a Servant , of a Person of mean and low Degree . But this temporary Eclipse being past and over , it now shines forth in its Infinite Lustre and Beauty , which belongs unto the present Exaltation of his Person . And when those who beheld him here as a poor , sorrowful , persecuted Man , dying on the Cross , came to see him in all the infinite increated Glories of the Divine Nature , manifesting themselves in his Person , it could not but fill their Souls with Transcendent Joy and Admiration . And this is one reason of his Prayer for them whilst he was on the Earth , that they might be where he is to behold his Glory . For he knew what ineffable Satisfaction it would be unto them for evermore . 3. I do not understand absolutely the Glorification of the Human Nature of Christ ; That very Soul and Body wherein he lived and died , suffered and rose again , tho that also be included herein . This also were a Subject meet for our Contemplation , especially as it is the Exemplar of that Glory which he will bring all those unto , who believe in him . But because at present we look somewhat further , I shall observe only one or two things concerning it . 1. THAT very Nature it self which he took on him in this World , is exalted into Glory . Some under a Pretence of great Subtilty and Acuracy do deny that he hath either Flesh or Blood in Heaven , that is , as to the Substance of them ; however you may suppose that they are changed , purified , glorified . The great Foundation of the Church , and all Gospel Faith is , that he was made Flesh , that he did partake of Flesh and Blood , even as did the Children . That he hath forsaken that Flesh and Blood which he was made in the Womb of the Blessed Virgin ; wherein he lived and died , which he offered unto God in Sacrifice , and wherein he rose from the Dead , is a Socinian Fiction . What is the true Nature of the Glorification of the Humanity of Christ , neither those who thus furmise , nor we can perfectly comprehend . It doth not yet appear what we our selves shall be , much less is it evident unto us what he is , whom we shall be like . But that he is still in the same Human Nature , wherein he was on the earth , that he hath the same rational Soul , and the same Body , is a fundamental Article of the Christian Faith. 2. THIS Nature of the Man Christ Jesus , is filled with all the Divine Graces and Perfections whereof a limited created Nature is capable . It is not Deified , it is not made a God ; it doth not in Heaven coalesce into one Nature with the Divine by a Composition of them ; It hath not any Estential Property of the Deity communicated unto it , so as subjectively to reside in it ; It is not made Omniscient , Omnipresent , Omnipotent : But it is exalted in a Fulness of all Divine Perfection ineffably above the Glory of Angels and Men. It is incomprehensibly nearer God than they all ; hath Communications from God , in glorious Light , Love , and Power , ineffably above them all . But it is still a Creature . FOR the Substance of this Glory of the Human Nature of Christ , Believers shall be made Partakers of it ; for when we see him as he is , we shall be like him : but as unto the Degrees and Measures of it , his Glory is above all that we can be made Partakers of : There is one Glory of the Sun , another of the Moon and Stars , and one Star differeth from another in Glory , As the Apostle speaks , 1 Cor. 15. 45. And if there be a difference in Glory among the Stars themselves as to some degrees of the same Glory : How much more is there between the Glory of the Sun , and that of any Star whatever ? Such is the difference that is and will be unto Eternity between the Human Nature of Christ , and what glorified Believers do attain unto . But yet this is not that properly wherein the Glory of Christ in his Exaltation after his Humiliation and Death , doth consist . The Things that belong unto it may be reduced unto the ensuing Heads . 1. IT consisteth in the Exaltation of the Human Nature , as subsisting in the Divine Person above the whole Creation of God in Power , Dignity , Authority and Rule , with all things that the Wisdom of God hath appointed to render the Glory of it illustrious . I have so largely insisted on the Explication and Confirmation of this Part of the present Glory of Christ , in the Exposition of Heb. 1. ver . 2 , 3. that I have nothing more to add thereunto . 2. IT doth so in the Evidence given of the Infinite Love of God the Father unto him , and his delight in him , with the Eternal Approbation of his Discharge of the Office committed unto him . Hence he is said to sit at the right hand of God , or at the right hand of the Majesty on high . That the Glory and Dignity of Christ in his Exaltation is singular , the highest that can be given to a Creature incomprehensible ; that he is with respect unto the Discharge of his Office , under the eternal Approbation of God : that as so gloriously exalted , he is proclaimed unto the whole Creation , are all contained in this Expression . 3. HEREUNTO is added the full Manifestation of his own Divine Wisdom , Love and Grace in the Work of Mediation and Redemption of the Church . This Glory is absolutely singular and peculiar unto him . Neither Angels or Men have the least Interest in it . Here we see it darkly as in a Glass ; above , it shines forth in its brightness to the eternal Joy of them who behold him . THIS is that Glory which our Lord Jesus Christ in an especial manner prayed that his Disciples might behold . This is that whereof we ought to endeavor a Prospect by Faith. By Faith , I say , and not by Imagination . Vain and foolish Men having general Notions of this Glory of Christ , knowing nothing of the real Nature of it , have endeavored to represent it in Pictures and Images with all that Lustre and Beauty with the Art of Painting , with the Ornaments of Gold and Jewels , can give them . This is that Representation of the present Glory of Christ , which being made and proposed unto the Imagination and carnal Affections of superstitious Persons carrieth such a shew of Devotion and Veneration in the Papal Church . But they err not knowing the Scripture , nor the eternal Glory of the Son of God. THIS is the sole Foundation of all our Meditations herein . The Glory that the Lord Jesus Christ is in the real actual Possession of in Heaven , can be no otherwise seen or apprehended in this World , but in the Light of Faith , fixing it self on Divine Revelation . To behold this Glory of Christ is not an Act of Fancy or Imagination . It doth not consist in framing unto our selves the Shape of a glorious Person in Heaven . But the steady Exercise of Faith on the Revelation and Description made of this Glory of Christ in the Scripture , is the Ground , Rule and Measure of all Divine Meditations thereon . HEREON our Duty it is , to call our selves to an Account , as unto our Endeavor after a gracious View of this Glory of Christ : When did we stedfastly behold it ? When had we such a View of it as wherein our Souls have been satisfied and refreshed ? It is declared and represented unto us as one of the chief Props of our Faith , as an Help of our Joy , as an Object of our Hope , as a Ground of our Consolation , as our greatest Encouragement unto Obedience and Suffering . Are our Minds every day conversant with Thoughts hereof ? Or do we think our selves not much concerned herein ? Do we look upon it , as that which is without us and above us , as that which we shall have time enough to consider when we come to Heaven ? So is it with many . They care neither where Christ is , nor what he is , so that one way or other they may be saved by him . They hope , as they pretend , that they shall see him and his Glory in Heaven , and that they suppose to be time enough : But in vain do they pretend a Desire thereof ; in vain are their Expectations of any such thing . They who endeavor not to behold the Glory of Christ in this World , as hath been often said , shall never behold him in glory hereafter unto their Satisfaction ; nor do they desire so to do . Only they suppose it a part of that Relief which they would have when they are gone out of this World. For what should beget such a Desire in them ? Nothing can do it , but some View of it here by Faith , which they despise , or totally neglect . Every Pretence of a Desire of Heaven , and of the Presence of Christ therein , that doth not arise from , that is not resolved into that Prospect which we have of the Glory of Christin this World by Faith , is mere Fancy and Imagination . OUR constant Exercise in Meditation on this Glory of Christ will fill us with Joy on his Account , which is an effectual Motive unto the Duty it self . We are for the most part Selfish , and look no farther than our own Concernments . So we may be pardoned and saved by him , we care not much how it is with himself , but only presume it is well enough . We find not any Concernment of our own therein . But this Frame is directly opposite unto the Genius of Divine Faith and Love. For their principal Actings consist in preferring Christ above our selves ; and our Concerns in him , above all our own . Let this then stir us up unto the Contemplation of this Glory . Who is it that is thus exalted over all ? Who is thus encompassed with Glory , Majesty , and Power ? Who is it that sits down at the Right Hand of the Majesty on high , all his Enemies being made his Foot-stool ? Is it not he , who in this World was poor , despised , persecuted and slain , all for our Sakes ? Is it not the same Jesus who loved us , and gave himself for us , and washed us in his own Blood ? So the Apostle told the Jews , that the same Jesus whom they slew and hanged on a Tree , God had exalted with his right hand to be a Prince and a Saviour to give Repentance unto Israel , and the forgiveness of sins , Act. 5. 30. 31. If we have any valuation of his Love , if we have any concernment in what he hath done and suffered for the Church , we cannot but rejoyce in his present State and Glory . LET the World rage whilest it pleaseth ; let it set it self with all its Power and Craft against every thing of Christ that is in it ; which whatever is by some otherwise pretended , proceeds from an hatred unto his Person : Let Men make themselves drunk with the blood of his Saints , we have this to oppose unto all their attempts , unto our supportment , Namely , what he says of himself ; Fear not , I am the first and the last , he that liveth and was dead , and behold I am alive for evermore , and have the Keys of Hell and Death , Rev. 1. 16 , 18. BLESSED Jesus ! We can add nothing to thee nothing to thy Glory ; but it is a Joy of heart unto us that thou art what thou art ; that thou art so gloriously exalted at the right hand of God ; and do long more fully and clearly to behold that Glory according to thy Prayer and Promise . CHAP. VIII . Representations of the Glory of Christ under the Old Testament . IT is said of our Lord Jesus Christ , that beginning at Moses and all the Prophets , he declared unto his Disciples in all the Scriptures the things concerning himself , Luk. 24. 27. It is therefore manifest that Moses and the Prophets , and all the Scriptures , do give Testimony unto him , and his Glory . This is the line of Life and Light , which runs through the whole Old Testament ; without the conduct whereof we can understand nothing aright therein : And the neglect hereof , is that which makes many as blind in reading the Books of it , as are the Jews , the same vail being upon their minds . It is Faith alone , discovering the Glory of Christ , that can remove that vail of darkness which covers the minds of men in reading the Old Testament , as the Apostle declares , 2 Cor. 3. 14 , 15 , 16. I shall therefore consider briefly some of those ways and means whereby the glory of Christ was represented unto Believers under the Old Testament . 1. IT was so in the Institution of the Beautiful Worship of the Law , with all the means of it . Herein have they the Advantage above all the splendid Ceremonies that men can invent , in the outward worship of God ; they were designed and framed in Divine Wisdom to represent the Glory of Christ in his Person and his Office. This nothing of Human Invention can do , or once pretend unto . Men cannot create Mysteries , nor give unto any thing natural in it self , a Mystical signification . But so it was in the Old Divine Institutions . What were the Tabernacle and Temple ? What was the Holy Place with the Utensils of it ? What was the Oracle , the Ark , the Cherubims , the Mercy-Seat placed therein ? What was the High-Priest in all his Vestments and Administrations ? What were the Sacrifices , and annual sprinkling of Blood in the most Holy Place ? What was the most whole Systeme of their Religious Worship ? Were there any thing but Representations of Christ in the Glory of his Person and his Office ? They were a Shadow , and the Body represented by that shadow , was Christ. If any would see how the Lord Christ was in particular foresignified and represented in them , he may peruse our Exposition on the ninth Chapter of the Epistle unto the Hebrews , where it is handled so at large as that I shall not here again insist upon it . The Sum is , Moses was faithful in all the House of God , for a Testimony of those things which were to be spoken afterwards , Heb. 3. 5. All that Moses did in the erection of the Tabernacle , and the institution of all its services , was but to give an antecedent Testimony by way of Representation , unto the Things of Christ that were aftewards to be revealed . And that also was the substance of the Ministry of the Prophets , 1 Pet. 1. 11 , 12. The dark apprehensions of the Glory of Christ which by these means they obtained , were the life of the Church of Old. 2. IT was represented in the Mystical Account which is given us of his Communion with his Church in Love and Grace . As this is intimated in many places of Scripture ; so there is one entire Book designed unto its Declaration . This is the Divine Song of Solomon who was a Type of Christ , and a Penman of the Holy Ghost therein . A Gracious Record it is of the Divine Communications of Christ in Love and Grace unto his Church , with their returns of love unto him , and delight in him . And then may a man judge himself to have somewhat profited in the experience of the Mystery of a blessed entercourse and communion with Christ , when the expressions of them in that holy Dialogue , do give Light and Life unto his mind , and efficaciously communicate unto him an experience of their power . But because these things are little understood by many , the book it self is much neglected if not despised . Yea to such impudence have some arrived , in foaming out their own shame , as that they have ridiculed the expressions of it ; but we are foretold of such mockers in the last days , that should walk after their own ungodly lusts ; they are not of our present consideration . THE former Instance of the Representations of the Glory of Christ in their Institutions of outward Worship with this Record of the inward communion they had with Christ in Grace , Faith , and Love , gives us the Substance of that view which they had of his Glory . What holy strains of Delight and Admiration , what Raptures of Joy , what solemn and divine Complacency , what ardency of Affection , and Diligence in Attendance unto the means of enjoying communion with him , this discovery of the Glory of Christ wrought in the souls of them that did believe , is Emphatically expressed in that discourse . A few days , a few hours spent in the frame characterised in it , is a Blessedness excelling all the treasures of the Earth ; and if we , whose Revelations of the same Glory do far exceed theirs , should be found to come short of them in Ardency of Affection unto Christ , and continual holy Admiration of his excellencies , we shall one day be judged unworthy to have received them . 3. IT was so represented and made known under the Old Testament in his personal Appearances on various occacasions unto several Eminent Persons , Leaders of the Church in their Generations . This he did as a Praeludium to his Incarnation . He was as yet God only ; but appeared in the assumed shape of a man , to signifie what he would be . He did not create an Human Nature , and unite it unto himself for such a Season ; only by his Divine Power he acted the Shape of a Man composed of what AEtherial Substance he pleased , immediately to be dissolved . So he appeared to Abraham , to Jacob , to Moses , to Joshua , and others , as I have at large elsewhere proved and confirmed . And hereon also , because he was the Divine Person who dwelt in , and dealt with the Church , under the Old Testament from first to last , in so doing he constantly assumes unto himself Human Affections , to intimate that a season would come when he would immediately act in that Nature . And indeed after the fall there is nothing spoken of God in the Old Testament , nothing of his Institutions , nothing of the way and manner of dealing with the Church , but what hath respect unto the future Incarnation of Christ. And it had been absurd to bring in God under perpetual Anthropopathis , as grieving , repenting , being angry , well-pleased , and the like , were it not but that the Divine Person intended , was to take on him the Nature wherein such Affections do dwell . 4. IT was represented in Propheticat Visions . So the Apostle affirms that the Vision which Isaiah had of him , was when he saw his Glory , John. 12. 41. And it was a blessed Representation thereof . For his Divine Person being exalted on a Throne of Glory , his Train filled the Temple . The whole Train of his Glorious Grace filled the Temple of his body . This is the true Tabernacle which God pitched , and not man. The Temple which was destroy'd and which he raised again in three days , wherein dwelt the fulness of the Godhead . Col. 1. 9. This Glory was now presented unto the view of Isaiah , Chap. 6. 1 , 2 , 3. which filled him with Dread and Astonishment . But from thence he was relieved , by an act of the Ministry of that Glorious one , taking away his Iniquity by a coal from the Altar , which typified the purifying efficacy of his Sacrifice . This was food for the Souls of Believers , in these and on the like occasions , did the whole Church lift up their voice in that Holy Cry , Make hast our Beloved , and be thou like to a Roe , or to a young Hart on the Mountain of Spices . OF the same Nature was his Glorious Appearance on Mount Sinai at the giving of the Law , Exod. 19. For the description thereof by the Psalmist , Psal. 68. 17 , 18. is applyed by the Apostle unto the Ascension of Christ after his Resurrection , Ephes. 4. 8 , 9 , 10 , 11. Only as it was then full of outward Terror , because of the giving of the fiery Law , it was referred unto by the Psalmist , as full of Mercy , with respect unto his Accomplishment of the same Law. His giving of it was as Death unto them concerned , because of its Holiness , and the severity of the the Curse wherewith it was attended ; his fulfilling of it was Life , by the Pardon and Righteousness which issued from thence . 5. THE Doctrine of his Incarnation whereby he became the Subject of all that Glory which we enquire after , was revealed , although not so clearly as by the Gospel , after the actual accomplishment of the thing it self . In how many places this is done in the Old Testament , I have elsewhere declared ; at least I have explained and vindicated many of them ( for no man can presume to know them all ) Vindic. Evangel . One instance therefore shall here suffice , and this is that of the same Prophet Isaiah chap. 9. v. 6 , 7. Unto us a child is born , unto us a Son is given , and the government shall be on his shoulder , and his name shall be called Wonderful , Counsellor , the mighty God , the everlasting Father , the Prince of Peace , of the encrease of his government and peace there shall be no end , upon the Throne of David and upon his Kingdom to order it and establish it with judgment and Justice from henceforth and for ever , the zeal of the Lord of Hosts will perform this . This one Testimony is sufficient to confound all Jews , Socinians , and other Enemies of the Glory of Christ. I do acknowledge , that not-notwithstanding this Declaration of the Glory of Christ in his future Incarnation and Rule there remained much darkness in the minds of them unto whom it was then made . For although they might and did acquiesce in the truth of the Revelation , yet they could frame to themselves no notions of the way or manner of its accomplishment . But now when every word of it is explained , declared , and its Mystical Sence visibly laid open unto us in the Gospel , and by the accomplishment exactly answering every expression in it , it is Judicial Blindness not to receive it . Nothing but the Satanical Pride of the hearts of men which will admit of no effects of Infinite Wisdom , but what they suppose they can comprehend , can shut their eyes against the Light of this Truth . 6. PROMISES , Prophesies , Praedictions , concerning his Person , his coming , his Office , his Kingdom and his Glory in them all , with the Wisdom , Grace and Love of God to the Church in him , are the Line of Life , as was said , which runs through all the Writings of the Old Testament , and take up a great portion of them . Those were the things which he expounded unto his Disciples out of Moses and all the Prophets . Concerning these things he appealed to the Scriptures against all his adversaries ; Search the Scriptures , for they are they that testifie of me . And if we find them not , if we discern them not therein , it is because a vail of Blindness is over our minds . Nor can we read , study , or meditate on the Writings of the Old Testament unto any Advantage , unless we design to find out and behold the Glory of Christ declared and represented in them . For want hereof they are a sealed book to many unto this day . 7. IT is usual in the Old Testament to set out the Glory of Christ under Metaphorical Expressions ; yea it aboundeth therein . For such Allusions are exceedingly suited to let in a sense into our minds of those things which we cannot distinctly comprehend . And there is an Infinite Condescention of Divine Wisdom in their way of Instruction , Representing unto us the Power of Things Spiritual , in what we naturally discern . Instances of this kind in calling the Lord Christ by the Names of those Creatures which unto our senses represent that Excellency which is spiritually in him , are innumerable . So he is called the Rose for the sweet savour of his Love , Grace and Obedience ; the Lilly for his gracious Beauty and Amiableness ; the Pearl of Price for his worth , for to them that believe he is precious ; the Vine for his fruitfulness ; the Lion for his Power , The Lamb for his Meekness and Fitness for Sacrifice , with other things of the like kind almost innumerable . THESE Things have I mentioned , not with any design to search into the depth of this Treasury of those Divine Truths concerning the Glory of Christ ; but only to give a little Light unto the words of the Evangelist , that he opened unto his disciples out of Moses and all the Prophets the things which concerned himself ; and to stir up our own souls unto a contemplation of them as contained therein . CHAP. IX . The Glory of Christ in his intimate Conjunction with the Church . VVHAT concerns the Glory of Christ in the Mission of the Holy Ghost unto the Church , with all the Divine truths that are branched from it , I have at large declared in my Discourse concerning the whole dispensation of the Holy Spirit . Here therefore it must have no place amongst those many other things which offer themselves unto our centemplation , as part of this Glory , or intimately belonging thereunto . I shall insist briefly on Three only , which cannot be reduced directly unto the former heads . AND the first of these is , That intimate Conjunction that is between Christ and the Church ; whence it is just and equal in the sight of God , according unto the Rules of his Eternal Righteousness , that what he did and suffered in the Discharge of his Office , should be esteemed , reckoned , and imputed unto us , as unto all the fruits and benefits of it , as if we had done and suffered the same things our selves . For this conjunction of his with us , was an act of his own Mind and Will , wherein he is ineffably glorious . THE Enemies of the glory of Christ and of his Cross , do take this for granted , That there ought to be such a conjunction between the guilty person and him that suffers for him , as that in him the guilty person may be said in some sense to undergo the punishment himself . But then they affirm on the other hand , That there was no such conjunction between Christ and sinners , none at all ; but that he was a man , as they were men ; and otherwise , that he was at the greatest distance from them all , as it is possible for one man to be from another , Socin . de Servat . lib. 3. cap. 3. The falseness of this latter Assertion , and the gross ignorance of the Scripture under a pretence of subtilty , in them that make it , will evidently appear in our ensuing Discourse . THE Apostle tells us 1 Pet. 2. 24. That in his own self he bare our sins in his own body on the tree ; and chap. 3. 18. That he suffered for sin , the just for the unjust , that he might bring us unto God. But this seems somewhat strange unto Reason ; where is the Justice , where is the Equity , that the just should suffer for the unjust ? Where is Divine Righteousness herein ? For it was an act of God , The Lord hath laid on him the iniquites of us all , Isa. 53. 6. The Equity hereof , with the grounds of it , must be here a little enquired into . FIRST of all , it is certain that all the Elect , the whole Church of God , fell in Adam , under the curse due to the transgression of the Law. It is so also , that in this curse , Death both Temporal and Eternal was contained . This curse none could undergo and be sayed . Nor was it consistent with the Righteousness , or Holiness , or Truth of God , that sin should go unpunished . Wherefore there was a necessity upon a supposition of Gods Decree to save his Church , of a Translation of punishment ; namely , from them who had deserved it , and could not bear it , unto one who had not deserved it , but could bear it . A SUPPOSITION of this Translation of punishment by Divine dispensation , is the foundation of Christian Religion , yea of all supernatural Revelation contained in the Scripture . This was first intimated in the first promise ; and afterwards explained and confirmed in all the institutions of the Old Testament . For although in the Sacrifices of the Law there was a revival of the greatest and most fundamental principal of the Law of Nature , namely , That God is to be worshipped with our best ; yet the principal end and use of them , was to represent this translation of punishment from the offender unto another , who was to be a Sacrifice in his stead . THE reasons of the equity hereof , and the unspeakable glory of Christ herein , is what we now enquire into . And I shall reduce what ought to be spoken hereunto , to the ensuing Heads . 1. IT is not contrary unto the nature of Divine Justice ; it doth not interfere with the principles of natural light in man , that in sundry cases some persons should suffer punishment for the sins and offences of others . I SHALL at present give this Assertion no other confirmation , but only that God hath often done so , who will , who can do no iniquity . SO he affirms that he will do , Exod. 20. 5. Visiting the sins of the fathers upon the children under the third and fourth generation . It is no exception of weight , that they also are sinners , continuing in their Fathers sins : for the worst of sinners must not be dealt unjustly withal ; but they must be so if they are punished for their fathers sins , and it be absolutely unlawful that any one should be punished for the sin of another . SO the Church affirms ; Our fathers have sinned , and are not ; and we have born their iniquities , Lam. 5. 11. And so it was : For in the Babylonish captivity God punished the sins of their fore-fathers , especially those committed in the days of Manasses , 2 King. 23. 26 , 27. As afterwards in the final destruction of that Church and Nation , God punished in them the guilt of all bloody persecutions from the beginning of the world , Luke 11. 50 , 51. SO Canaan was cursed for the sin of his Father , Gen. 9. 25. Saul's seven Sons were put to death for their Fathers bloody Cruelty , 2 Sam. 21. 8. 14. For the Sin of David , seventy thousand of the People were destroyed by an Angel , concerning whom he said , It is I that have sinned and done evil , these sheep what have they done ? 2 Sam. 24. 15 , 17. See also 1 King. 21. 29. So was it with all the Children or Infants that perished in the Flood , or in the Conflagration of Sodom and Gomorrah . And other instances of the like nature may be assigned . IT is therefore evident , That there is no inconsistency with the nature of Divine Justice , nor the Rules of Reason among Men , that in sundry Cases the Sins of some may be punished on others . 2. IT is to be observed that this Administration of Justice is not promiscuous , that any whatever , may be punished for the sins of any others . There is always a special Cause and Reason of it ; and this is a peculiar conjunction between them who sin , and those who are punished for their sins . And two Things belong unto this Conjunction . ( 1. ) Especial Relation . ( 2. ) Especial mutual Interest . 1. THERE is an especial Relation required unto this Translation of Punishment . Such as that between Parents and Children , as in most of the Instances before given ; or between a King and Subjects , as in the Case of David . Hereby the Persons sinning , and those suffering , are constituted one Body , wherein if one Member offend , anonother may justly suffer : The back may answer for what the hands takes away . 2. IT consists in mutual Interest . Those whose sins are punished in others , have such an Interest in them , as that their being so , is a punishment unto themselves . Therefore are such sinners threatned with the punishment and evils that shall befall their Posterity or Children for their sakes which is highly poenal unto themselves , Numb . 14. 33. Your Children shall wander in the wilderness forty years , and bear your whoredoms . The Punishment due to their sins is in part transferred unto their Children , and therein did the sting of their own Punishment also consist . 3. THERE is a greater , a more Intimate Conjunction , a nearer Relation , an higher mutual Interest between Christ and the Church , than ever was or can be between any other Persons or Relations in the world , whereon it became just and equal in the sight of God , that he should suffer for us , and that what he did and suffered should be imputed unto us , which is farther to be cleared . THERE neither is nor can be any more than a Threefold Conjunction between diverse , distinct Persons . The first is Natural , the second is Moral , whereunto I refer that which is Spiritual or Mystical ; and the Third Foederal , by vertue of mutual compact . In all these ways is Christ in Conjunction with his Church , and in every in one of them , in a way Singular and Peculiar . 1. THE first Conjunction of distinct Persons is Natural . God hath made all Mankind of one blood , Act. 17. 26. Whereby there is a Cognation and Alliance between them all . Hence every Man , is every Mans Brother or Neighbour , unto whom loving kindness is to be shewed , Luk. 10. 36. And this Conjunction was between Christ and the Church ; as the Apostle declares , Heb. 2. 14. For asmuch as the Children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the Devil , and deliver them who through fear of death were all their life time subject to bondage . Hence both he that sanctifieth , and they who are sanctified are all of one , v. 11. His infinite Condescention in coming into this Communion and Conjunction of Nature with us , was before declared : But it is not common like that between all other Men partakers of the same Nature . There are Two Things wherein it was peculiar and eminent . 1. THIS Conjunction between him and the Church , did not arise from a necessity of Nature , but from a voluntary act of his Will. The Conjunction that is between all others is necessary . Every Man is every Mans Brother whether he will or no , by being a Man. Natural Generation communicating to every one his subsistence in the same Nature , prevents all acts of their own Will and Choice . With the Lord Christ it was otherwise as the Text affirms : For such Reasons as are there expressed , he did by an act of his own Will partake of Flesh and Blood , or came into this Conjunction with us . He did it of his own choice , because the Children did partake of the same . He would be what the Children where . Wherefore the Conjunction of Christ in humane Nature with the Church , is ineffably distinct from that common Conjunction which is amongst all others in the same Nature . And therefore altho it should not be meet amongst meer Men , that one should act and suffer in the stead of others , because they are all thus related to one another as it were whether they will or no ; yet this could not reach the Lord Christ , who in a strange and wonderful manner came into this Conjunction by a meet act of his own . 2. HE came into it on this design , and for this only end , nemely , that in our Nature taken to be his own , he might do and suffer what was to be done and suffered for the Church : So it is added in the Text ; That by death he might destroy him who had the power of death ; and deliver them who for fear of death were subject to Bondage . This was the only end of his Conjunction in Nature with the Church : And this puts the case between him and it , at a vast distance from what is or may be between other Men. IT is a foolish thing to argue , that because a mere participation of the same Nature among Men , is not sufficient to warrant the Righteousness of punishing one for another ; that therefore the conjunction in the same Nature betwixt Christ and the Church , is not a sufficient and just foundation of his suffering for us , and in our Stead ! For by an act of his own will and choice , he did partake of of our Nature , and that for this very end , that therein he might suffer for us , as the Holy Ghost expresly declares . Amongst others there neither is nor can be any thing of this Nature , and so no objection from what is equal or inequal amongst them , can arise against what is equal between Christ and the Church . And herein is he glorious and precious unto them that believe , as we shall see immediately . 2. THERE is a Mystical Conjunction between Christ and the Church , which answers all the most strict real or moral Unions or Conjunctions between other persons or things . Such is the Conjunction between the head of a body and its members , or the tree of the vine and its branches which are real ; or between an Husband and Wife , which is moral and real also . That there is such a Conjunction between Christ and his Church , the Scripture plentifully declares , as also that it is the Foundation of the Equity of his suffering in its stead . So speaks the Apostle , Eph. 5. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. Husbands love your Wives , even as Christ also loved the Church ( that is his Wife , the Bride the Lambs Wife ) and gave himself for it , &c. Being the Head and Husband of the Church , which was to be sanctified and saved , and could be so no otherwise but by his Blood and Sufferings , he was both meet so to suffer , and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it , and suffered . Let the adversaries of the Glory of Christ assign any one Instance of such a Conjunction , Union and Relation between any amongst mankind , as is between Christ and the Church , and they may give some countenance unto their Cavils against his Obedience and Sufferings in our stead , with the imputation of what he did and suffered unto us . But the Glory of Christ is singular herein , and as such it appears unto them by whom the Mystery of it is in any measure spiritually apprehended . BUT yet it will be said , that this Mystical Conjunction of Christ with his Church is consequential unto what he did and suffered for it : for it ensues on the conversion of Men unto him . For it is by Faith that we are implanted into him . Until that be actually wrought in us , we have no Mystical Conjunction with him . He is not an Head , or an Huusband unto unregenerate , unsanctified unbelievers whilst they continue so to be : And such was the state of the whole Church when Christ suffered for us , Rom. 5. 8. Eph. 2. 5. There was therefore no such Mystical Conjunction between him and the Church , as to render it meet and equal that he should suffer in its stead . Wherefore the Church is the Effect of the Work of the Redemption , that which rose out of it , which was made and constituted by it ; and cannot be so the Object of it , as that which was to be redeemed by vertue of an antecedent Conjunction with it . I answer , 1. ALTHOUGH this Mystical Conjunction is not actually consummate without an actual Participation of the Spirit of Christ , yet the Church of the Elect was designed antecedently unto all his sufferings , to be his Spouse and Wife , so as that he might love her and suffer for her ; so it is said , Hos. 12. 13. Israel served for a wife , and for a wife he kept sheep . Howbeit , she was not his married wife , until after he had served for her , and thereby purchased her to be his Wife ; yet as he served for her , she is called his Wife , because of his Love unto her , and because she was so designed to be upon his Service . So was the Church designed to be the Spouse of Christ in the Counsel of God , whereon he loved her , and gave himself for her . HENCE in the work of Redemption the Church was the Object of it as designed to be the Spouse of Christ , and the Effect of it , inasmuch as that thereby it was made meet for the full consummation of that Alliance ; as the Apostle expresly declares , Eph. 5. 25 , 26 , 27. 2. ANTECEDENTLY unto all that the Lord Christ did and suffered for the Church , there was a supreme act of the Will of God the Father , giving all the Elect unto him , entrusting them with him , to be redeemed , sanctified and saved ; as himself declares , Joh. 17. 6 , 9. Chap. 10. 14 , 15 , 16. And on these Grounds this Mystical Conjunction between Christ and the Church hath its vertue and efficacy before it be actually consummate . 3. THERE is a foederal Conjunction between distinct Persons : And as this is various according unto the variety of the Interests and Ends of them that enter into it ; so that is most eminent , where one by the common consent of all that are concerned , undertakes to be a Sponsor or Surety for others , to do and answer what on their part is required of them for attaining the ends of the Covenant . So did the Lord Christ undertake to be Surety of the new Covenant in behalf of the Church , Heb. 7. 22. and thereon tendred himself unto God to do and suffer for them , in their stead , and on their behalf , whatever was required , that they might be sanctified and saved . These things I have treated of at large elsewhere , as containing a great part of the Mystery of the Wisdom of God in the Salvation of the Church . Here therefore I do only observe that this is that whereby the Mystical Conjunction that was between Christ and the Church , whereon it was meet just and equal in the sight of God , that what he did and suffered should be imputed unto us , is compleated . THESE are some of the Foundations of that Mystery of transmitting the sins of the Church as unto the guilt and punishment of them from the sinners themselves unto another every way innocent pure and righteous in himself , which is the Life , Soul and Center of all Scripture Revelations . And herein is he exceedingly Glorious , and precious unto them that believe . No heart can conceive , no Tongue can express the Glory of Christ herein . Now because his Infinite Condescension and Love herein have been spoken to before , I shall here only instance its Greatness in some of its Effects . 1. IT shines forth in the Exaltation of the Righteousness of God in the forgiveness of sins . There is no more adequate conception of the Divine Nature , than that of Justice in Rule and Government . Hereunto it belongs to punish sin according unto its desert : And herein consisted the first actings of God as the Governour of the Rational Creation ; They did so in the Eternal punishment of the Angels that sinned , and the casting of Adam out of Paradise , an Emblem also of everlasting Ruin. Now all the Church , all the Elect of God are sinners : They were so in Adam ; they have been and are so in themselves . What doth become the Justice of God to do thereon ? Shall it dismiss them all unpunished ? Where then is that Justice which spared not the Angels who sinned nor Adam at the first ? Would this procedure have any consonancy thereunto , be reconcilable unto it ? Wherefore the Establishment of the Righteousness of God on the one hand , and the forgiveness of sin on the other , seem so contradictory , as that many stumble and fall at it eternally , see Rom. 10. 3 , 4. BUT in this interposition of Christ , in this Translation of punishment from the Church unto him , by vertue of his Conjunction therewith , there is a blessed harmony between the Righteousness of the God , and the forgiveness of sins ; the exemplification whereof , is his Eternal Glory . O Blessed Change ! O Sweet permutation ; as Justine Martyr speaks . BY Vertue of his Union with the Church , which of his own accord he entred into , and his undertaking therein to answer for it in the sight of God , it was a righteous thing with God , to lay the punishment of all our sins upon him , so as that he might freely and graciously pardon them all , to the Honour and Exaltation of his Justice , as well as of his Grace and Mercy , Rom. 3. 24 , 25 , 26. HEREIN is he Glorious in the sight of God , Angels and Men. In him there is at the same time , in the same Divine Actings , a Glorious Resplendency of Justice and Mercy ; of the one in punishing ; of the other in pardoning . The appearing inconsistency between the Righteousness of God and the Salvation of sinners , wherewith the Consciences of convinced Persons are exercised and terrified , and which is the Rock at which most of them split themselves into Eternal Ruin , is herein removed and taken away . In his Cross were Divine Holiness and Vindictive Justice exercised and manifested ; and through his Triumph Grace and Mercy are exerted to the utmost . This is that Glory which ravisheth the Hearts , and satiates the Souls of them that believe . For what can they desire more , what is farther needful unto the Rest and Composure of their Souls , than at one view to behold God eternally well pleased in the declaration of his Righteousness , and the exercise of his Mercy , in order unto their Salvation ? In due apprehensions hereof , let my Soul live ; in the faith hereof let me dye , and let present Admiration of this Glory make way for the eternal enjoyment of it in its beauty and fulness . HE is Glorious in that the Law of God in its Preceptive part , or as unto the Obedience which it required , was perfectly fulfilled and accomplished . That it should be so , was absolutely necessary from the Wisdom , Holiness and Righteousness of him , by whom it was given : For what could be more remote from those Divine Perfections , than to give a Law , which never was to be fulfilled in them unto whom it was given , and who were to have the advantages of it ? This could not be done by us ; But through the Obedience of Christ by vertue of this his Mystical Conjunction with the Church , the Law was so fulfilled in us by being fulfilled for us , as that the Glory of God in the giving of it , and annexing eternal Rewards unto it , is exceedingly exalted , see Rom. 8. 3 , 4. THIS is that Glory of Christ whereof one view by faith , will scatter all the fears , answer all the objections , and give relief against all the Despondencies of poor tempted , doubting souls ; and an Anchor it will be unto all believers , which they may cast within the Vail , to hold them firm and stedfast in all Tryals , Storms and Temptations in Life and Death . CHAP. X. The Glory of Christ in the Communication of himself unto Believers . ANOTHER instance of the Glory of Christ which we are to behold here by Faith , and hope that we shall do so by sight hereafter , consists in the Mysterious Communication of himself and all the Benefits of his Mediation , unto the souls of them that do believe , to their present happiness and future eternal Blessedness . HEREBY he becomes theirs as they are his ; which is the Life , the Glory and Consolation of the Church , Cant. 6. 3. Chap. 3. 16. Chap. 3. 10. He and all that he is being appropriated unto them by vertue of their Mystical Union ; There is , there must be some Ground , formal Reason and Cause of this Relation between Christ and the Church , whereby he is theirs , and they are his ; he is in them , and they in him ; so as it is not between him and other Men in the World. THE Apostle speaking of this Communication of Christ unto the Church , and the Union between them , which doth ensue thereon , affirms that is a Great Mystery ; for I speak , saith he , concerning Christ and the Church , Ephes. 5. 32. I SHALL very briefly enquire into the Causes , Ways and Means of this Mysterious Communication whereby he is made to be ours , to be in us , to dwell with us , and all the benefits of his Mediation to belong unto us : For , as was said , it is evident that he doth not thus communicate himself unto all by a natural Necessity , as the Sun gives light equally unto the whole World ; nor is he present withall by an Ubiquity of his humane Nature ; nor as some dream , by a Diffusion of his rational Soul into all ; nor doth he become ours by a carnal eating of him in the Sacrament ; but this Mystery proceeds from , and depends on other Reasons and Causes , as we shall briefly declare . BUT yet before I proceed to declare the way and manner whereby Christ communicateth himself unto the Church , I must premise something of Divine Communications in General , and their Glory . And I shall do this by touching a little on the harmony and Correspondency that is between the Old Creation and the New. 1. ALL Being , Power , Goodness , and Wisdom were originally , essentially , infinitely in God : And in them with the other Perfections of his Nature , consisted his Essential Glory . 2. THE Old Creation was a Communication of Being and Goodness by Almighty Power , directed by Infinite Wisdom , unto all things that were created for the manifestation of that Glory . This was the first Communication of God unto any thing without himself , and it was exceeding glorious , see Psal. 19. 1. Rom. 1. 21. And it was a curious Machine , framed in the subordination and dependency of one thing on another , without which they could not subsist , nor have a continuance of their Beings . All Creatures below live on the Earth , and the products of it ; the Earth for its whole production depends on the Sun and other Heavenly Bodies , as God declares , Hos. 2. 21 , 22. I will hear , saith the Lord , I will hear the Heavens and they shall hear the Earth , and the Earth shall hear the Corn , and the Wine , and the Oil , and they shall hear Jezreel . God hath given a subordination of things in a Concatenation of Causes whereon their Subsistence doth depend . Yet , 4. IN this mutual Dependency on , and Supplies unto one another , they all depend on , and are influenced from God himself , the Eternal Fountain of Being , Power , and Goodness . He hears the Heavens ; and in the Continuation of this Order by constant Divine Communication of Being , Goodness and Power , unto all Things , God is no less glorified than in the first Creation of them , Act. 14. 15 , 16 , 17. Chap. 17. 24 , 25 , 26 , 27 , 28 , 29. 5. THIS Glory of God is visible in the Matter of it , and is obvious unto the Reason of Mankind ; for from his Works of Creation and Providence they may learn his Eternal Power and Godhead , wherein he is essentially glorious . 6. BUT by this divine Communication God did not intend only to glorifie himself in the essential Properties of his Nature , but his Existence also in Three Persons , of Father , Son and Spirit . For although the whole Creation in its first framing , and in its Perfection , was and is by an Emanation of Power and Goodness from the Divine Nature in the Person of the Father , as he is the Fountain of the Trinity , whence he is said peculiarly to be the Creator of all things ; yet the immediate Operation in the Creation was from the Son , the Power and Wisdom of the Father , Joh. 1. 1 , 2 , 3. Col. 1. 16. Heb. 1. 3. And as upon the first Production of the Mass of the Creation , it was under the especial care of the Spirit of God to preserve and cherish it , unto the production of all distinct sorts of Creatures , Gen. 1. 2. So in the Continuance of the whole there is an especial Operation of the same Spirit in all things . Nothing can subsist one Moment by vertue of the Dependance which all things have on one another , without a continual Emanation of Power from him , see Psal. 104. 29 , 30. BY these divine Communications in the production and preservation of the Creature , doth God manifest his Glory , and by them alone in the way of Nature he doth so ; and without them , although he would have been for ever essentially glorious , yet was it impossible that his Glory should be known unto any but himself . Wherefore on these divine Communications doth depend the whole Maninifestation of the Glory of God. But this is far more eminent , though not in the outward Effects of it so visible in the new Creation , as we shall see . 1. ALL Goodness , Grace , Life , Light , Mercy and Power , which are the Springs and Causes of the New Creation , are all originally in God , in the divine Nature , and that infinitely and essentially . In them is God eternally or essentially glorious , and the whole Design of the New Creation was to manifest his Glory in them by external Communications of them and from them . 2. THE first Communication of , and from these things , is made unto Christ as the Head of the Church . For in the first place , it pleased God that in him should all the fulness of these things dwell , so as that the whole New Creation might consist in him , Col. 1. 17 , 18 , 19. And this was the first Egress of divine Wisdom for the Manifestation of the Glory of God in these holy Properties of his Nature . For , 3. THIS Communication was made unto him as a Repository and Treasury of all that Goodness , Grace , Life , Light , Power and Mercy which were necessary for the Constitution and Preservation of the New Creation . They were to be laid up in him , to be hid in him , to dwell in him ; and from him to be communicated unto the whole Mystical Body designed unto him , that is the Church . And this is the first Emanation of divine Power and Wisdom for the Manifestation of his Glory in the New Creation . This Constitution of Christ as the Head of it , and the Treasuring up in him , all that was necessary for its Production and Preservation , wherein the Church is chosen and preordained in him unto Grace and Glory , is the Spring and Fountain of divine Glory in the Communications that ensue thereon . 4. THIS Communication unto Christ is ( 1. ) Unto his Person ; and then ( 2. ) With respect unto this Office. It is in the Person of Christ that all Fulness doth originally dwell . On the Assumption of human Nature into personal Union with the Son of God , all Fulness dwells in him bodily , Col. 2. 9. And thereon receiving the Spirit in all Fulness , and not by Measure , all the Treasures of Wisdom and Knowledge were hid in him , Col. 2. 3. and he was filled with the unsearchable Riches of Divine Grace , Ephes. 3. 8 , 9 , 10 , 11. And the Office of Christ is nothing but the way appointed in the Wisdom of God , for the Communication of the Treasures of Grace , which were communicated unto his Person . This is the end of the whole Office of Christ in all the parts of it , as he is a Priest , a Prophet and a King. They are , I say , nothing but the Ways appointed by infinite Wisdom for the Communication of the Grace laid up in his Person unto the Church . The transcendent Glory hereof , we have in some weak measure enquired into . 5. THE Decree of Election prepared , if I may so say , the Mass of the New Creation . In the old Creation , God first prepared and created the Mass or Matter of the whole , which afterwards by the Power of the holy Spirit , was formed into all the distinct Beings whereof the whole Creation was to consist ; and animated according to their distinct Kinds . AND in order unto the Production and Perfecting of the Work of the new Creation , God did from Eternity in the holy purpose of his Will prepare , and in design set apart unto himself , that Portion of Mankind whereof it was to consist . Hereby they were only the peculiar Matter that was to be wrought upon by the Holy Ghost , and the glorious Fabrick of the Church erected out of it . What was said , it may be , of the Natural Body , by the Psalmist , is true of the Mystical Body of Christ , which is principally intended , Psal. 139. 15 , 16. My substance was not hid from thee , when I was made in secret , and curiously wrought in the lowest parts of the earth : Thine eyes did see my substance yet being imperfect , and in thy Book all my members were written which in continuance were fashioned , when as yet there was none of them . The substance of the Church whereof it was to be formed , was under the Eye of God , as proposed in the Decree of Election ; yet was it as such imperfect . It was not formed or shaped into Members of the Mystical Body . But they were all written in the Book of Life . And in pursuance of the Purpose of God , there they are by the holy Spirit in the whole course and continuance of time in their several Generations fashioned into the Shape designed for them . 6. THIS therefore is herein , the glorious Order of divine Communications . From the infinite eternal Spring of Wisdom , Grace , Goodness , and Love in the Father , all the Effects whereof unto his end were treasured up in the Person and Mediation of the Son ; the holy Spirit unto whom the actual Application of them is committed , communicates Life , Light , Power , Grace and Mercy unto all that are designed parts of the New Creation . Hereon doth God glorifie both the essential Properties of his Nature , his infinite Wisdom , Power , Goodness and Grace , as the only eternal Spring of all these things ; and also his ineffable glorious Existence in three Persons , by the Order of the Communication of these things unto the Church , which are originally from his Nature . And herein is the glorious Truth of the Blessed Trinity , which by some is opposed , by some neglected , by most looked on as that which is so much above them , as that it doth not belong unto them , made precious unto them that believe , and becomes the Foundation of their Faith and Hope . In a View of the glorious Order of those divine Communications , we are in a steady Contemplation of the ineffable Glory of the Existence of the Nature of God in the Three distinct Persons of Father , Son and Holy Ghost . 7. ACCORDING unto this Divine Order the Elect in all Ages are by the holy Spirit moving and acting on that Mass of the New Creation , formed and animated with spiritual Life , Light , Grace and Power unto the Glory of God. They are not called accidentally according unto the external Occasions and Causes of their Conversion unto God ; but in every Age , at his own Time and Season , the holy Spirit communicates these things unto them , in the Order declared unto the Glory of God. 8. AND in the same manner is the whole New Creation preserved every Day : every moment there is vital Power and Strength , Mercy and Grace communicated in this Divine Order to all Believers in the World. There is a continual Influence from the Fountain , from the Head , into all the Members , whereby they all consist in him , are acted by him , who worketh in us both to will and to do of his own good pleasure : and the Apostle declares that the whole Constitution of Church-order is suited as an external Instrument to promote these Divine Communications , unto all the Members of the Church , it self Eph. 4. 13 , 14 , 15 , 16. THIS in general is the Order of Divine Communications , which is for the Substance of it continued in Heaven , and shall be so unto Eternity ; For God is , and ever will be all and in all . But at present , it is invisible unto Eyes of Flesh , yea , the Reason of Men. Hence it is by the most despised , they see no Glory in it : But let us consider the Prayer of the Apostle , that it may be otherwise with us , Ephes. 1. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. For the Revelation made of the Glory of God in the old Creation , is exceeding inferior to that which he makes of himself in the New. HAVING premised these things in general concerning the Glory of Divine Communications , I shall proceed to declare in particular , the Grounds and Way whereby the Lord Christ communicates himself , and therewithal all the Benefits of his Mediation , unto them that do believe , as it was before proposed . WE on our part are said herein to receive him , and that by Faith , John 1. 11 , 12. Now where he is received by us , he must be tendred , given , granted , or communicated unto us . And this he is by some divine Acts of the Father , and some of his own . THE Foundation of the whole is laid in a Soveraign Act of the Will , the Pleasure , the Grace of the Father . And this is the Order and Method of all divine Operations in the Way and Work of Grace . They originally proceed all from him ; and having effected their Ends , do return , rest , and center in him again , see Ephes. 1. 4 , 5 , 6. Wherefore that Christ is made ours , that he is communicated unto us , is originally from the free Act , Grant and Donation of the Father , 1 Cor. 1. 30. Rom. 5. 15 , 16 , 17. And hereunto sundry things do concur . As ( 1. ) His Eternal Purpose which he purposed in himself to glorifie his Grace in all his Elect , by this Communication of Christ , and the Benefits of his Mediation unto them , which the Apostle declares at large , Ephes. 1. ( 2. ) His granting all the Elect unto Christ to be his own : so to do and suffer for them what was antecedaneously necessary unto the actual Communication of himself unto them . Thine they were , and thou gavest them to me , Joh. 17. ( 3. ) The giving of the Promise , or the Constitution of the Rule and Law of the Gospel , whereby a participation of Christ , an Interest in him and all that he is , is made over and assured unto Believers , Joh. 1. 12. 1 Joh. 1. 1 , 2 , 3 , 4. ( 4. ) An Act of Almighty Power , working and creating Faith in the Souls of the Elect , enabling them to receive Christ so exhibited and communicated unto them by the Gospel , Ephes. 1. 19 , 20. Chap. 2. 5 , 6 , 7 , 8. THESE things which I have but named , have an Influence into the Glory of Christ herein : For this Communication of him unto the Church , is an effect of the eternal Counsel , Wisdom , Grace and Power of the Father . BUT they are the Acts of Christ himself herein , which principally we enquire into , as those which manifest the Glory of his Wisdom , Love and Condescention . AND 1. He gives and communicates unto them his holy Spirit ; the holy Spirit as peculiarly his , as granted unto him of the Father , as inhabiting in him in all fulness . This Spirit abiding originally as to his Person , and immeasurably as unto his Effects and Operations in himself , he gives unto all Believers to inhabit and abide in them also , Joh. 14. 14. 20. 1 Cor. 6. 16 , 17. Rom. 8. 8. Hence follows an ineffable Union between him and them . For as in his Incarnation he took our Nature into personal Union with his own ; so herein he takes our Persons into a Mystical Union with himself . Hereby he becomes ours , and we are his . AND herein is he unspeakably glorious . For this Mystery of the Inhabitation of the same Spirit in him as the Head , and the Church as his Body , animating the whole , is a transcendent Effect of Divine Wisdom . There is nothing of this Nature in the whole Creation besides ; no such Union , no such mutual Communication . The strictest Unions and Relations in Nature are but Shadows of it . Ephes. 5. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. Herein also is the Lord Christ precious unto them that do believe , but a Stone of stumbling , and a Rock of offence unto the Disobedient . This glorious ineffable Effect of his Wisdom and Grace , this rare , peculiar , singular Way of the Communication of himself unto the Church , is by many despised . They know , it may be , some of them , what it is to be joyned unto an Harlot so as to become one Flesh , but what it is to be joyned unto the Lord so as to become one Spirit , they know not . But this Principle and Spring of the spiritual Life of the Church , and of all vital spiritual Motions towards God , and Things heavenly , wherein , and whereby our Life is hid with Christ in God , is the Glory , the Exaltation , the Honor , the Security of the Church unto the Praise of the Grace of God. The Understanding of it in its Causes , Effects , Operations and Priviledges wherewith it is accompanied , is to be preferred above all the Wisdom in , and of the World. 2. HE thus communicates himself unto us , by the Formation of a new Nature , his own Nature in us ; so as that the very same spiritual Nature is in him , and in the Church . Only it is so with this difference , that in him it is in the absolute perfection of all those glorious Graces wherein it doth consist ; in the Church it is in various Measures and Degrees , according as he is pleased to communicate it . But the same Divine Nature it is , that is in him and us ; for through the precious Promises of the Gospel , we are made Partakers of his Divine Nature . It is not enough for us , that he hath taken our Nature to be his , unless he gives us also his Nature to be ours ; that is implants in our Souls all those gracious Qualifications , as unto the Essence and Substance of them , wherewith he himself in his human Nature is endued . This is that new Man , that new Creature , that Divine Nature , that Spirit which is born of the Spirit , that Transformation into the Image of Christ , that putting of him on , that Workmanship of God , whereunto in him we are created , that the Scripture so fully testifieth unto , Joh. 3. 6. Rom. 6. 3 , 4 , 5 , 6 , 7 , 8. 2 Cor. 3. 18. Chap. 5. 17. Ephes. 4. 20. 24. 2 Pet. 1. 4. AND that new Heavenly Nature which is thus formed in Believers , as the first vital Act of that Union which is between Christ and them by the Inhabitation of the same Spirit , is peculiarly his Nature . For both is it so as it is in him the Idaea and the Exemplar of it in us , inasmuch as we are predestinated to be conformed unto his Image ; and as it is wrought or produced in our Souls by an Emanation of Power , Vertue , and Efficiency from him . THIS is a most heavenly Way of the Communication of himself unto us , wherein of God he is made unto us Wisdom and Sanctification . Hereon he says of his Church , This now is Bone of my Bone , and Flesh of my Flesh ; I see my self , my own Nature in them , whence they are comely and desirable . Hereby he makes way to present it to himself a glorious Church , not having Spot or Wrinkle , or any such thing , but holy and without Blemish . On this Communication of Christ unto us by the forming of his own Nature in us , depends all the Purity , the Beauty , the Holiness , the inward Clory of the Church . Hereby is it really , substantially internally separated from the World , and distinguished from all others , who in the outward forms of things , in the Profession and Duties of Religion seem to be the same with them . Hereby it becomes the First Fruits of the Creation unto God , bearing forth the Renovation of his Image in the World : Herein the Lord Christ is , and will be glorious unto all Eternity . I only mention these things , which deserve to be far more largely insisted on . 3. HE doth the same by that actual Insitition or Implantation into himself , which he gives us by Faith ; which is of his own Operation . For hereon two Things do ensue ; one by the Grace or Power , the other by the Law or Constitution of the Gospel , which have a great Influence into this Mystical Communication of Christ unto the Church . AND the first of these is , that thereby there is communicated unto us , and we do derive Supplies of spiritual Life , Sustentation , Motion , Strength in Grace , and Perseverance from him continually . This is that which himself so divinely teacheth in the Parable of the Vine and its Branches , Joh. 15. 1 , 2 , 3 , 4 , 5. Hereby is there a continual Communication from his All fulness of Grace unto the whole Church , and all the Members of it , unto all the Ends and Duties of spiritual Life . They live , nevertheless not they , but Christ liveth in them ; and the Life which they lead in the Flesh , is by the Faith of the Son of God. And the other , by vertue of the Law and Constitution of the Gospel , is , that hereon his Righteousness , and all the Fruits of his Mediation , are imputed unto us ; the Glory of which Mystery the Apostle unfolds , Rom. 3. 4 , 5. I MIGHT add hereunto the mutual Inbeing that is between him and Believers by Love ; for the way of the Communication of his Love unto them , being by the shedding of it abroad in their Hearts by the Holy Ghost , and their returns of Love unto them being wrought in them by an Almighty Efficiency of the same Spirit , there is that which is deeply mysterious and glorious in it . I might mention also the Continuation of his Discharge of all his Offices towards us , whereon all our Receptions from him , or all the Benefits of his Mediation , whereof we are made Partakers , do depend . But the few Instances that have been given of the Glory of Christ in this Mysterious Communication of himself unto his Church , may suffice to give us such a View of it , as to fill our Hearts with holy Admiration and Thanksgiving . CHAP. XI . The Glory of Christ in the Recapitulation of all things in him . IN the last Place the Lord Christ is peculiarly and eminently glorious in the Re-capitulation of all things in him , after they had been scattered and disordered by sin . This the Apostle proposeth as the most signal Effect of Divine Wisdom , and the soveraign Pleasure of God. HE hath abounded towards us in all Wisdom and Prudence ; having made known unto us the Mystery of his Will according unto his good Pleasure , which he hath purposed in himself . That in the Dispensation of the fulness of time , he might gather together in one all things in Christ , both which are in the Heavens , and which are on Earth , even in him , Ephes. 1. 8 , 9 , 10. FOR the Discovery of the Mind of the Holy Ghost in these Words , so far as I am at present concerned , namely , as unto the Representation of the Glory of Christ in them , sundry brief Observations must be premised ; and in them it will be necessary that we briefly declare the Original of all these things in Heaven and Earth , their Primitive Order , the Confusion that ensued thereon , with their Restitution in Christ , and his Glory thereby . GOD alone hath all being in him . Hence he gives himself that Name , I AM , Exod. 3. 14. He was eternally All ; when all things else that ever were , or now are , or shall be , were nothing . And when they are , they are no otherwise , but as they are of him , and from him , and to him , Rom. 11. 36. Moreover his Being and Goodness are the same . The Goodness of Good is the Meetness of the Divine Being to be communicative of it self in its Effects . Hence this is the first Notion of the Divine Nature , Infinite Being and Goodness in a Nature intelligent and self-subsistent . So the Apostle declares it , He that cometh unto God must believe that he is , and that he is a Rewarder , Heb. 11. 6. 2. IN this State of Infinite , Eternal Being and Goodness antecedent unto any Act of Wisdom or Power without himself , to give Existence unto other Things , God was , and is eternally in himself all that he will be , all that he can be , unto Eternity . For where there is Infinite Being and Infinite Goodness , there is Infinite Blessedness and Happiness , whereunto nothing can be added . God is always the same . That is his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 102. 27. Thou art he , always the same . All things that are , make no addition unto God , no change in his State. His Blessedness , Happiness , Self-satisfaction , as well as all other his Infinite Perfections , were absolutely the same before the Creation of any thing , whilst there was nothing but himself , as they are since he hath made all things . For the Blessedness of God consists in the Ineffable mutual Inbeing of the Three holy Persons in the same Nature , with the immanent reciprocal Actings of the Father and the Son in the eternal Love and Complacency of the Spirit . Hereunto nothing can be added , herein no Change can be made by any external Work or Effect of Power . Herein doth God act in the perfect Knowledge , and perfect Love of his own Perfections unto an infinite Acquiescency therein , which is the Divine Blessedness . This gives us the true Notion of the Divine Nature antecedent unto the Manifestation of it made by any outward Effects . Infinite Being and Goodness eternally blessed in the Knowledge and Enjoyment of it self by inconceivable , ineffable , internal Actings answering the manner of its Subsistence , which is in three distinct Persons . 3. THIS Being and Goodness of God by his own Will and Pleasure , acting themselves in Infinite Wisdom and Power , produced the Creation of all things . Herein he communicated a finite , limited , dependent Being and Goodness unto other things without himself . For all Being and Goodness being , as was said , in him alone , it was necessary that the first outward Work and Effect of the Divine Nature must be the Communication of Being and Goodness into other things . Wherefore as when he had given unto every thing its Being out of nothing by the Word of his Power , saying , Let them be , and they were ; so it is said , that he looked on all that he had made , and behold , they were exceeding good , Gen. 1. last . Being and Goodness must be the first outward Effects of the Divine Nature , which being wrought by Infinite Power and Wisdom , do represent unto us the Glory of God in the Creation of all things . Infinite Being in Self-subsistence , which is necessary in the first Cause and Spring of all things ; Infinite Goodness to communicate the Effect of this Being unto that which was not , and Infinite Wisdom and Power in that Communication , are gloriously manifested therein . 4. IN this State , all things that were made , depended immediately on God himself , without the Interposition of any other Head of Influence or Rule . They had the Continuance of their Being and its Preservation , from the immediate Actings of these Properties of the Divine Nature whereby they were made ; and their Dependance on God was by Vertue of that Law , which was implanted on the Principles and Powers of their several Natures by God himself . 5. THUS in the beginning God created the Heavens and the Earth . He provided himself of two distinct Rational Families , that should depend on him according to a Law of Moral Obedience , and thereby give Glory to him ; with two distinct Habitations for them cognate unto their Nature and Use ; Heaven above , and the Earth beneath . The Earth he appointed for the Habitation of Man , which was every way suited unto the Constitution of his Nature , the Preservation of his Being , and the End of his Creation in giving Glory to God. Heaven he prepared for the Habitation of the Angels , which was suited unto the Constitution of their Nature , the Preservation of their Being , and the End of their Creation in giving Glory to God. Wherefore as Man had Power and Dominion over all things here below , and was to use them all unto the Glory of God , by which means God received Glory from them also , though in themselves bruit and inanimate ; so the Angels had the like Dominion over the Coelestial and AEtherial Bodies , wherewith God had fitted the Place of their Habitation , that through the Contemplation and Use of them , God might have a Revenue of Glory and Praise from them also . To suppose any other Race of Intellectual Creatures , besides Angels in Heaven , and Men on Earth , is not only without all Countenance from any Divine Testimony , but it disturbs and disorders the whole Representation of the Glory of God made unto us in the Scripture , and the whole Design of his Wisdom and Grace as declared therein . Intellectual Creatures not comprehended in that Government of God , and Mystery of his Wisdom in Christ , which the Scripture Reveals , are a Chimera framed in the Imaginations of some Men , scarce duly sensible of what it is to be wise unto Sobriety . 6. THIS Order of things was beautiful and comely . Hence were they all said to be exceeding good . For each of these Families had their own immediate , distinct Dependance on God. He was the immediate Head of them . There was no other common Head interposed between God and them . They were not an Head unto one another . There were no Communications unto them , but what were immediate from God himself . And their Union among themselves was in this alone , that all their Obedience did meet and center in God. So God made the Heavens and the Earth , and two distinct Families in them for himself . 7. THIS beautiful Order in it self , this Union between the two Families of God , was disturbed , broken , dissolved by the Entrance of Sin : For hereby part of the Family above , and the whole Family below , fell off from their Dependance on God , and ceasing to center in him as their Head , they fell into Variance and Enmity among themselves . For the Center of this Union and Order being removed and lost , nothing but Enmity and Confusion remained among them . Hereon to shew that its Goodness was lost , God cursed the Earth and all that was in it ; for it was put in Subjection unto Man , who was now fallen from him : Howbeit he cursed not the Heavens which were in Subjection unto the Angels , because some of them only left their Habitation ; and the Habitation of the Residue was not to be cursed for their Sakes . But Mankind was wholly gone off from God. 8. THE Angels that sinned , God utterly rejected for ever as an Example of his Severity ; the whole Race of Mankind he would not utterly cast off , but determined to recover and save a Remnant according to the Election of Grace ; which how he did it in a way of Condecency unto all his Divine Perfections , I have elsewhere declared . 9. HOWBEIT he would not restore them into their former State , so as to have again two distinct Families , each in an immediate Dependance on himself , though he left them in different and distinct Habitations , Eph. 3. 15. But he would gather them both into one , and that under a new Head , in whom the one Part should be preserved from sinning , and the other delivered from sin committed . 10. THIS then is that which the Apostle declares in these Words , To gather together in one all things which are in Heaven , and which are in Earth ; even in him . And so he again expresseth it , Col. 1. 20. To reconcile all things unto himself in him , whether they are things in Heaven , or things in Earth , all things were fallen into disorder and confusion by sin ; they were fallen off from God into variance among themselves . God would not restore them into their first Order in an immediate Dependance on his Divine Perfections . He would no longer keep them in two distinct Families ; but he would in his infinite Wisdom and Goodness gather them up into one common Head , on whom they should have their immediate Dependance , and be reconciled again among themselves . 11. THIS New Head , wherein God hath gathered up all things in Heaven and Earth into one ; one Body , one Family , on whom is all their dependance , in whom they all now consist , is Jesus Christ the Son of God incarnate , see 1 Cor. 11. 3. Eph. 1. 21 , 22 , 23. This Glory was reserved for him ; none other could be meet for it , or worthy of it , see Col. 1. 17 , 18 , 19 , 20. 12. TO answer all the Ends of this New Head of Gods recollected Family , all Power in Heaven and Earth , all Fulness of Grace and Glory , is committed unto him . There is no Communication from God , no Act of Rule towards this Family , no Supply of Vertue , Power , Grace or Goodness unto Angels or Men , but what is immediately from this New Head , whereinto they are gathered . In him they all consist , on him do they depend , unto him are they subject ; in their Relation unto him doth their Peace , Union and Agreement among themselves consist . This is the Recapitulation of all things intended by the Apostle . 13. IT is true , that he acts distinctly and variously towards the two parts of the Recollected Family of Angels and Men , according as their different States and Conditions do require . For ( 1. ) We had need of a Reparation by Redemption and Grace , which the Angels had not . ( 2. ) Angels were capable of immediate Confirmation in Glory , which we are not , until we come to Heaven . Therefore ( 1. ) He assumed our Nature that it might be repaired ; which he did not the Nature of the Angels . ( 2. ) He gives us Union unto himself , by his Spirit , which exalts us into a Dignity and Honour , meet for Fellowship with them in the same Family . THIS is a brief Account of the mysterious Work of Divine Wisdom in the Recapitulation of all things in Jesus Christ ; and herein is he transcendently glorious ; or his Glory herein is far above our Comprehension : Yet some few things may be observed to direct us in the View and Contemplation of it . As , 1. HE alone was a meet and capable Subject of it . He only could bear the weight of this Glory . No meer Creature in Heaven or Earth was meet to be thus made the Head of the whole new Creation of God. In none of them could all things consist . None of them was meet to be thus in the Place of God , to have all things depend upon him , and be put in subjection unto him , so as that there should be no Communication between God and the Creation , but by and through him alone . Wherefore when the holy Ghost assigns this Glory unto him , he so describes him , as that we may discern his singular meetness for it ; as that he is the Brightness of the Fathers Glory , and the express Image of his Person , upholding all things by the Word of his Power , Heb. 1. 3. That he is the Image of the invisible God , the first born of every Creature , by whom all things were created , that are in Heaven , and that are in the Earth , visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers , all things were created by him , and for him , and he is before all things , and by him all things consist , Col. 1. 15 , 16 , 17 , 18 , 19. Such an one alone and no other was meet to bear and uphold this Glory , And the Glory of his Person is such as that it is the Blessedness of all Creatures to center in this Glory of his Office. 2. THIS is that Glory which God designed unto his only Son incarnate ; and it gives us a little View into the Glory of that Mystery , the wonderful eternal Design of God to glorifie himself in the Incarnation of Christ. God would have his eternal , his only begotten Son to be incarnate , to take our Nature on him , to be made Man. What is his Design in this incomprehensible Work of his Wisdom , Love and Power ? Indeed in the first place , it was for the Redemption of the Church , by the Sacrifice of himself and other Acts of his Mediation . But there is that which is more general and comprehensive , and wherein all the conoerns of the Glory of God do center . And this was that he might gather all things into one in him , that the whole Creation , especially that which was to be eternally blessed , should have a new Head given unto it for its Sustentation , Preservation , Order , Honor and Safety . All Springs are in him , and all Streams are unto him , and in and by him unto God. Who can express the Divine Beauty , Order and Harmony of all things that are in this their Recapitulation in Christ ? The Union and Communion between Angels and Men , the Order of the whole Family in Heaven and Earth , the Communication of Life , Grace , Power , Mercy and Consolation to the Church , the Rule and Disposal of all things unto the Glory of God , do all depend hereon . This Glory God designed unto his Son incarnate , and it was the greatest , the highest that could be communicated unto him . For as the Apostle observes , All things are put in subjection unto him , he only excepted who doth so make them subject , that is God the Father , 1 Cor. 15. THERE is no Contemplation of the Glory of Christ that ought more to affect the Hearts of them that do believe , with Delight and Joy , than this of the Recapitulation of all things in him . One View by Faith of him in the place of God as the supream Head of the whole Creation , moving , acting , guiding and disposing of it , will bring in spiritual Refreshment unto a believing Soul. AND it will do so the more , in that it gives a glorious Representation of his Divine Nature also . For that any meer Creature should thus be an Head of Life , Motion and Power , as also of soveraign Rule , and disposal of the whole new Creation , with all things reduced into order thereby , is not only an impious , but a foolish Imagination . DID we live more in the Contemplation of this Glory of Christ , and of the Wisdom of God in this Recapitulation of all things in him , there is not any thing of our Duty which it would not mind us of , nor any thing of Priviledge which it would not give us a Sence of , as might easily be demonstrated . 3. IN particular , the Lord Christ is glorious herein , in that the whole Breach made on the Glory of God in the Creation by the Entrance of Sin , is hereby repaired and made up . The Beauty and Order of the whole Creation consisted in its dependance on God by the Obedience of the rational Part of it , Angels and Men. Thereby were the being , the goodness , the wisdom and power of God made manifest . But the Beauty of this Order was defaced , and the Manifestation of the Divine Perfections unto the glory of God eclipsed by the Entrance of Sin. But all is restored , repaired and made up in this Recapitulation of all things in one new Head Christ Jesus ; yea , the whole curious Frame of the Divine Creation is rendred more beautiful than it was before . Hence the whole of it groaneth for the Interest of each Part in this Restauration of all things . Whatever there is of Order , of Beauty , of Glory in Heaven above , or in Earth beneath , it all ariseth from this new Relation of the Creation unto the Son of God. Whatever is not gathered into one , even in him , in its place and according to its measure , is under Darkness , Disorder and the Curse . Hence the Jews have a saying , that in the days of the Messiah all things shall be healed but the Serpent , that is the Devil , and wicked Men which are as his Seed . 4. HE is glorious herein , in that he is appointed as the only means of exerting , and expressing all the Treasures of the Infinite Wisdom of God towards his Creatures . The Wisdom of God is absolutely , always and in all things Infinite . God doth not , God cannot act with more Wisdom in one thing than in another ; as in the Creation of man than in that of any inanimate Creatures . In the first Creation Infinite Wisdom was the inseparable companion of Infinite Power . How marvellous are thy works , O Lord ! in Wisdom hast thou made them all . But when the effects of this Divine Wisdom in their principal beauty and glory were defaced , greater Treasures of Wisdom were required unto their Reparation . And in this Recollection of all things in Christ did God lay them forth unto the utmost of whatever he will do in dealing with his Creatures ; so the Apostle expresseth it , Ephes. 3. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. By the Recapitulation of all things into this one head , the manifold various unsearchable Wisdom of God was made known unto the Angels themselves . They knew not before of the Design and Work of God after the Entrance of Sin. These could not comprehend the Wisdom that might repair that Loss . They knew not that Divine Wisdom had another way to take herein , at least they knew not what way that should be . But hereby the manifold Wisdom of God , his infinite Wisdom in the Treasures of it , able by various ways to attain the ends of his Glory , was made known unto them . Herein , namely , in the Recollection of all things in Christ , Divine Wisdom hath made known and represented it self in all its Stores and Treasures unto Angels and Men. In him are hid , and by him are displayed , all the treasures of Wisdom , Col. 2. 3. Herein is he glorious , and will be so to Eternity . 5. He is glorious herein , in that hereby firmness and security is communicated unto the whole new Creation . The first Creation in its Order was a curious and glorious Fabrick . But every thing depending immediately on God by vertue of the Principles of its own Nature , and the Law of its Obedience , all was brought unto a Loss by the sin of Angels and Men. But now every thing that belongs unto this new Creation , even every Believer in the World as well as the Angels in Heaven being gathered together in this one Head , the whole and all , and every part and member of it , even every particular Believer are secured from Ruine , such as befel all things before . In this New Head they have an indissoluble Consistency . BUT manum de Tabula . I shall insist on no more Instances of this Nature-which plentifully offer themselves in the Scripture unto us . For who can declare this glory of Christ ? Who can speak of these things as he ought ? I am so far from designing to set forth the whole of it , that I am deeply sensible how little a Portion I can comprehend of the least part of it . Nor can I attain unto any Satisfaction in these Meditations , but what Issue in an humble Admiration . CHAP. XII . Differences between our beholding the Glory of Christ by Faith in this World , and by sight in Heaven . The first of them explained . WE walk here by faith , and not by sight , 2 Cor. 5. 7. That is , in the Life of God , in our walking before him , in the whole of our Obedience therein , we are under the Conduct and Influence of Faith and nor of Sight . Those are the two spiritual Powers of our Souls ; by the one whereof , we are made Partakers of Grace , Holiness and Obedience in this Life ; and by the other of eternal Blessedness and Glory . BOTH these , namely , Faith and Sight , the one in this Life , the other in that which is to come , have the same immediate Object . For they are the Abilities of the Soul to go forth unto , and to embrace their Object . Now this Object of them both , is the Glory of Christ , as hath been declared , as also what that glory is , and wherein it doth consist ; wherefore my present Design is to enquire into the difference that is between our beholding of the Glory of Christ in this World by Faith , and the Vision which we shall have of the same Glory hereafter . THE latter of these is peculiarly intended in that Prayer of our Lord Jesus Christ for his Disciples , Joh. 17. 24. Father I will that they also whom thou hast given me , may be with me where I am , that they may behold my Glory which thou hast given me . But I shall not distinctly insist upon it , my design being another way , respecting principally the Work of God in this Life , and the Priviledges which we enjoy thereby : Yet I shall now take a short Prospect of that also ; not absolutely , but in the Differences that are between Faith and Sight , or the View which we have of the glory of Christ in this World by Faith , and that which they enjoy by Vision who are above ; the Object of them both being adequately the same . BUT herein also , I shall have respect only unto some of those things which concern our Practise , or the present immediate Exercise of Faith. For I have elsewhere handled at large the State of the Church above , or that of present glory ; giving an account of the Administration of the Office of Christ in Heaven , his Presence among the glorified Souls , and the Adoration of God under his Conduct : I have also declared the Advantage which they have by being with him , and the Prospect they have of his glory . Therefore these things must here be only touched on . THESE Differences may be referred unto two heads . ( 1. ) Those which arise from the different Natures and Actings of those Means and Instruments whereby we apprehend this glory of Christ , namely , Faith and Vision . And ( 2. ) Those that arise from the different Effects produced by them . Instances in each kind shall be given . 1. THE View which we have of the glory of Christ by Faith in this World , is obscure , dark , inevident , reflexive . So the Apostle declares , 1 Cor. 12. 12. Now we see through a Glass darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Through or by a Glass in a Riddle , a Parable , a dark Saying . There is a double figurative Limitation put upon our View of the glory of Christ , taken from the two ways of our Perception of what we apprehend , namely , the Sight of things , and the hearing of Words . THE first is , that we have this View not directly , but reflexively , and by way of a Representation , as in a Glass . For I take the Glass here , not to be Optical , or a Prospective which helps the Sight , but a Speculum , or a Glass which reflects an Image of what we do behold . It is a Sight like that which we have of a Man in a Glass , when we see not his Person or Substance , but an Image or Representation of them only , which is imperfect . The Shadow or Image of this glory of Christ is drawn in the Gospel , and therein we behold it as the Likeness of a Man represented unto us in a Glass ; and although it be obscure and imperfect in comparison of his own real , substantial glory , which is the Object of Vision in Heaven ; yet is it the only Image and Representation of himself , which he hath left , and given unto us in this World. That woful cursed Invention of framing Images of him out of Stocks and Stones however adorned , or Representations of him by the Art of painting , are so far from presenting unto the Minds of Men any thing of his real glory , that nothing can be more effectual to divert their . Thoughts and Apprehensions from it . But by this figurative Expression of seeing in a Glass , the Apostle declares the comparative Imperfection of our present View of the glory of Christ. BUT the Allusion may be taken from an Optick Glass or Tube also , whereby the sight of the Eye is helped in beholding things at a great distance . By the aid of such Glasses Men will discover Stars or heavenly Lights , which by reason of their distance from us , the Eye of it self is no way able to discern . And those which we do see , are more fully represented , though remote enough from being so , perfectly . Such a Glass is the Gospel , without which we can make no discovery of Christ at all , but in the use of it , we are far enough from beholding him in the just dimensions of his glory . AND he adds another intimation of this Imperfection , in an Allusion unto the way whereby things are proposed and conveyed unto the Minds and Apprehensions of Men : Now this is by Words . And these are either plain , proper and direct , or dark , figurative and parabolical : And this latter way makes the Conception of things to be difficult and imperfect ; and by reason of the imperfection of our View of the glory of Christ by Faith in this World , the Apostle saith , it is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Riddle . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalmist calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darklaying , Psal. 78. 2. BUT here it must be observed , that the description and Representation of the Lord Christ and his glory in the Gospel , is not absolutely , or in it self either dark or obscure . Yea , it is perspicuous , plain and direct . Christ is therein evidently set forth crucified , exalted , glorified . But the Apostle doth not here discourse concerning the Way or Means of the Revelation of it unto us , but of the Means or Instrument whereby we comprehend that Revelation . This is our Faith , which as it is in us , being weak and imperfect , we comprehend the Representation that is made unto us of the Glory of Christ , as Men do the sence of a dark Saying , a Riddle , a Parable , that is , imperfectly , and with difficulty . ON the account hereof we may say at present , How little a portion is it that we know of him ? as Job speaks of God , Chap. 26. 14. How imperfect are our Conceptions of him ? How weak are our Minds in their Management ? There is no part of his glory that we can fully comprehend . And what we do comprehend ( as there is a Comprehension in Faith , Eph. 3. 18. ) we cannot abide in the steady contemplation of . For ever blessed be that Soveraign Grace , whence it is that he who commanded the light to shine out of darkness , hath shined into our hearts to give us the light of the knowledge of his own Glory in the face of Jesus Christ , and there in of the glory of Christ himself ; that he hath so revealed him unto us , as that we may love him , admire him and obey him ; but constantly , steadily , and clearly to behold his glory in this life we are not able , for we walk by Faith and not by Sight . HENCE our sight of him here , is as it were by Glances liable to be clouded by many interpositions . Behold he standeth behind the wall , he looketh forth at the windows , shewing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourishing ) himself at the lattess , Cant. 2. 9. There is a great Interposition between him and us , as a Wall ; and the means of the discovery of himself unto us , as through a Window and Lattess , include a great instability and imperfection in our view and Apprehension of him . There is a Wall between him and us , which yet he standeth behind . Our present mortal state is this Wall , which must be demolished before we can see him as he is . In the mean time he looketh through the Windows of the ordinances of the Gospel . He gives us sometimes , when he is pleased to stand in those Windows , a view of himself ; but it is imperfect , as is our sight of a man through a Window . The appearances of him at these Windows are full of refreshment unto the souls of them that do believe . But our view of them is imperfect , transient , and doth not abide : We are for the most part quickly left to bemoan what we have lost . And then our best is but to cry ; As the hart panteth after the water-brook , so panteth my soul after thee , O God ; my soul thirsteth for God , for the living God , when shall I come and appear before thee ? When wilt thou again give me to see thee , tho but as through the Windows ? Alas what distress do we oftentimes sit down in , after these views of Christ and his Glory ! But he proceeds further yet ; and flourishes himself through the lattesses . This displaying of the glory of Christ called the flourishing of himself , is by the promises of the Gospel as they are explained in the ministry of the word . In them are represented unto us the desirable beauties and glories of Christ ; how precious , how amiable is he as represented in them ? How are the Souls of Believers ravished with the views of them ? Yet is this discovery of him also but as through a Lattess . We see him but by parts , unsteadily and unevenly . SUCH I say is the sight of the glory of Christ which we have in this world by Faith. It is dark , it is but in part . It is but weak , transient , imperfect , partial . It is but little that we can at any time discover of it ; It is but a little while , that we can abide in the contemplation of what we do discover , rara hora , brevis mora . Sometimes it is unto us as the Sun when it is under a Cloud , we cannot perceive it . When he hideth his face , who then can behold him ? As Joh speaks , so may we , Behold I go forward , but he is not there : and backward , but I cannot perceive him ; on the left hand , where he doth work , but I cannot behold him ; he hideth himself on the right hand , that I cannot see him , chap. 23. 8 , 9. Which way soever we turn our selves , and what duties soever we apply our selves unto , we can obtain no distinct view of his glory . Yet on the other hand , it is sometimes as the Sun when it shines in its brightness , and we cannot bear the rays of it . In infinite condescention he says unto his Church , Turn away thine eyes from me , for they have overcome me , Cant. 6. 5. As if he could not bear that overcoming affectionate love , which looks through the eyes of the Church in its acting of Faith on him . Ah! How much more do we find our souls overcome with his love , when at any he is pleased to make any clear discoveries of his glory unto us ! LET us now on the other hand , take a little Consideration of that Vision which we shall have of the same Glory in Heaven , that we may compare them together . VISION or the sight which we shall have of the glory of Christ in Heaven , is immediate , direct , intuitive , and therefore steady , even and constant : And it is so on a double Account . ( 1. ) Of the Object which shall be proposed unto us . ( 2. ) Of the Visive Power or faculty wherewith we shall be endued ; from the imperfection of both which in this World , ariseth the imperfection of our view of the glory of Christ by faith , as hath been declared . 1. THE Object of it will be real and substantial . Christ himself in his own person with all his glory , shall be continually with us , before us , proposed unto us . We shall no longer have an Image , a Representation of him , such as is the delineation of his Glory in the Gospel . We shall see him , saith the Apostle , face to face ; 1 Cor. 13. 12. which he opposeth unto our seeing him darkly as in a glass , which is the utmost that faith can attain to . We shall see him as he is , 1 Joh. 3. 2 ; not as now in an imperfect description of him . As a man sees his neighbour when they stand and converse together face to face ; So shall we see the Lord Christ in his glory , and not as Moses who had only a transient sight of some parts of the Glory of God , when he caused it to pass by him . THERE will be use herein , of our bodily eyes , as shall be declared . For as Joh says , in our Flesh shall we see our Redeemer , and our eyes shall behold him , Chap. 19. 25 , 26 , 27. That corporeal sence shall not be restored unto us , and that glorified above what we can conceive , but for this great use of the eternal beholding of Christ and his Glory . Unto whom it is not a matter of rejoycing , that with the same eyes wherewith they see the tokens and signs of him in the Sacrament of the Supper , they shall behold himself immediately , in his own person . But principally , as we shall see immediately , this vision is intellectual . It is not therefore the meer Human Nature of Christ , that is the object of it , but his Divine Person as that nature subsisteth therein . What is that perfection which we shall have ( for that which is perfect must come and do away that which is in part ) in the comprehension of the bypostatical Union , I understand not ; but this I know , that in the immediate beholding of the Person of Christ , we shall see a glory in it a thousand times above what here we can conceive . The excellencies of Infinite Wisdom , Love and Power therein , will be continually before us . And all the glories of the Person of Christ , which we have before weakly and faintly enquired into , will be in our sight for evermore . HENCE the ground and cause of our Blessedness is , that we shall be ever with the Lord , 1 Thes. 4. 17. As himself prays , that we may be with him where he is , to behold his glory : Here we have some dark views of it , we cannot perfectly behold it , until we are with him where he is . Thereon our sight of him will be direct , intuitive , and constant . THERE is a glory , there will be so subjectively in us in the beholding of this glory of Christ , which is at present incomprehensible . For it doth not yet appear what we ourselves shall be , 1 John , 3. 2. Who can declare what a glory it will be in us to behold this Glory of Christ ? And how excellent then is that glory of Christ it self ? THIS immediate sight of Christ , is that which all the Saints of God in this life do breath and pant after . Hence are they willing to be dissolved , or desire to depart , that they may be with Christ , which is best for them , Phil. 1. 23. They chuse to be absent from the body and present with the Lord , 2 Cor. 5. 8. Or that they may enjoy the inexpressibly longed for sight of Christ in his glory . Those who do not so long for it , whose souls and minds are not frequently visited with earnest desires after it , unto whom the thoughts of it are not their relief in Trouble , and their chiefest joy , are carnal , blind , and cannot see afar off . He that is truly spiritual , entertains and refresheth himself with thoughts hereof continually . 2. IT will be so from that Visive Power or faculty of beholding the Glory of Christ , which we shall then receive . Without this we cannot see him as he is . When he was transfigured in the Mount , and had on his Human Nature some reflections of his Divine Glory , his Disciples that were with him , were rather amazed , than refreshed by it . Mat. 17. 4. They saw his glory , but spake thereon they knew not what , Luk. 9. 30 , 33. And the reason hereof was because no man in this life can have a Visive Power , either spiritual , or corporeal , directly and immediately to behold the real Glory of Christ. SHOULD the Lord Jesus appear now to any of us in his Majesty and Glory , it would not be unto our edification nor consolation . For we are not meet nor able , by the Power of any Light or Grace that we have received , or can receive , to bear the immediate appearance and representation of them . His beloved Apostle John had leaned on his bosom probably many a time in this life , in the intimate familiarities of love : But when he afterwards appeared unto him in his Glory , he fell at his feet as dead , Rev. 1. 17. And when he appeared unto Paul , all the account he could give thereof , was , that he saw a light from Heaven above the brightness of the Sun , whereon he and all that were with him , fell to the ground , Act. 26. 13 , 14. AND this was one Reason why in the days of his Ministry here on earth , his Glory was vailed with the infirmities of the flesh , and all sorts of sufferings , as we have before related . The Church in this life is no way meet , by the Grace which it can be made partaker of , to converse with him in the immediate manifestations of his Glory . AND therefore those who dream of his Personal Reign on the earth before the day of Judgment , unless they suppose that all the Saints shall be perfectly glorified also ( which is only to bring down Heaven to the Earth for a while , to no purpose ) provide not at all for the edification or consolation of the Church . For no present grace advanced unto the highest degree whereof in this World it is capable , can make us meet for an immediate converse with Christ in his unvailed Glory . How much more abominable is the folly of men , who would represent the Lord Christ in his present Glory by Pictures and Images of him ? When they have done their utmost with their burnished Glass and Guildings , an eye of flesh cannot only behold it , but if it be guided by reason , see it contemptible and foolish . But the true Glory of Christ neither inward nor outward sight can bear the rays of in this life . THE dispensation which we are meet for is only that of his presence with us by his Spirit . We know him now no more after the flesh , 2 Cor. 5. 16. We are advanced above that way and means of the knowledge of him by the fleshly carnal Ordinances of the Old Testament . And we know him not according unto that bodily presence of his , which his Disciples enjoyed in the days of his flesh . We have attained somewhat above that also . For such was the nature of his Ministry here on earth , that there could not be the promised dispensation of the spirit until that was finished . Therefore he tells his Disciples that it was expedient for them that he should go away and send the spirit to them , John. 16. 7. Hereon they had a clearer view of the Glory of Christ , than they could have by beholding him in the flesh . This is our spiritual posture and condition . We are past the knowledge of him according to the flesh ; we cannot attain nor receive the sight of him in Glory ; but the life which we now lead , is by the Faith of the Son of God. I SHALL not here enquire into the nature of this vision , or the power and ability which we shall have in Heaven to behold the Glory of Christ. Some few things may be mentioned , as it relates unto our Minds and our Bodies also after the Resurrection . 1. FOR the Mind , it shall be perfectly freed from all that Darkness , Unsteadiness , and other Incapacities , which here it is accompanied with ; and whereby it is weakened , hindred and obstructed in the Exercise of Faith. And they are of two sorts . First , such as are the remainders of that depravation of our Natures , which came upon us by sin . Hereby our Minds became wholly vain , dark , and corrupt , as the Scripture testifieth , utterly unable to discern spiritual things in a due manner . This is so far cured and removed in this Life by Grace , as that those who were darkness , do become light in the Lord , or are enabled to live unto God under the Conduct of a new spiritual Light communicated unto them . But it is so cured and removed in part only , it is not perfectly abolished . Hence are all our remaining Weaknesses and Incapacities in discerning things spiritual and eternal , which we yet groan under , and long for deliverance from . No Footsteps , no Scars or Marks that ever it had place in our Minds shall abide in glory , Ephes. 5. 27. Nothing shall weaken , disturb , or incapacitate our Souls , in acting all their Powers unimpeded by Vanity , Diversions , Weakness , Inability , upon their proper Objects . The Excellency hereof in universal Liberty and Power , we cannot here comprehend : Nor can we yet conceive the Glory and Beauty of those immixed spiritual actings of our Minds , which shall have no Clog upon them , no Encumbrance in them , no Alloy of Dross accompanying of them . One pure Act of spiritual Sight in discerning the Glory of Christ , one pure Act of Love in cleaving unto God , will bring in more Blessedness and Satisfaction into our Minds , than in this World we are capable of . 2. THERE is an Incapacity in our Minds , as unto their Actings on things spiritual and eternal , that is meerly natural from the Posture wherein they are , and the Figure which they are to make in this Life . For they are here cloathed with Flesh , and that debased and corrupted . Now in this State , though the Mind act its Conceptions by the Body as its Organ and Instrument : Yet is it variously streightned , encumbred and impeded in the exercise of its native Powers , especially towards things heavenly , by this Prison of the Flesh , wherein it is immured . There is an Angelical Excellency in the pure Actings of the Soul , when delivered from all material Instruments of them ; or when they are all glorified and made suitable helps in its utmost spiritual Activity . How and by what degrees our Minds shall be freed from these Obstructions in their beholding the glory of Christ , shall be afterwards declared . 2. AGAIN , a new light , the light of Glory shall be implanted in them . There is a Light in Nature , which is the Power of a Man to discern the things of Man. An Ability to know , perceive and judge of things natural . It is that Spirit of a Man which is the Candle of the Lord , searching all the inward parts of the belly , Prov. 20. 27. BUT by the light hereof no man can discern spiritual things in a due manner , as the Apostle declares , 1 Cor. 2. 11 , 12 , 13 , 14 , 15. Wherefore God gives a superior , a supernatural Light , the Light of Faith and Grace , unto them whom he effectually calls unto the knowledge of himself by Jesus Christ. He shines into their hearts to give them the knowledge of his Glory in the face of his dear Son. Howbeit this new Light doth not abolish , blot out , or render useless the other Light of Nature , as the Sun when it riseth extinguisheth the Light of the Stars : But it directs it , and rectifies it , as unto its principle , object and end . Yet is it in its self , a Light quite of another Nature . But he who hath only the former Light , can understand nothing of it , because he hath no Taste or Experience of its Power and Operations . He may talk of it , and make Enquiries about it , but he knows it not . NOW we have received this Light of Faith and Grace , whereby we discern spiritual things , and behold the glory of Christ in the Imperfect manner before described . But in Heaven there shall be a superadded light of Glory , which shall make the Mind it self shine as the Firmament , Dan. 12. 3. I shall only say three things of it . ( 1. ) That as the Light of Grace doth not destroy or abolish the Light of Nature , but rectifie and improve it ; so the Light of Glory shall not abolish or destroy the Light of Faith and Grace , but by incorporating with it , render it absolutely perfect . ( 2. ) That as by the Light of Nature , we cannot clearly comprehend the true Nature and Efficacy of the Light of Grace , because it is of another Kind , and is seen only in its own Light ; so by the Light of Grace we cannot absolutely comprehend this Light of Glory , being of a peculiar Kind and Nature , seen perfectly only by its own Light. It doth not appear what we shall be . ( 3. ) That this is the best Notion we can have of this Light of Glory , that in the first Instance of its Operation , it perfectly transforms the Soul into the Image and Likeness of Christ. THIS is the progress of our nature unto its Rest and Blessedness . The principles remaining in it concerning Good and Evil , with its practical convictions , are not destroyed , but improved by grace ; as its blindness , darkness and enmity to God , are in part taken away . Being renewed by Grace , what it receives here of spiritual Life and Light , shall never be destroyed but be perfected in Glory . Grace renews Nature ; Glory perfects Grace ; and so the whole Soul is brought unto its rest in God. We have an Image of it in the blind Man whom our Saviour cured , Mark 8. 22 , 23 , 24. He was absolutely blind , born so , no doubt . Upon the first touch his Eyes were opened , and he saw but very obscurely ; he saw men walking like Trees . But on the second he saw all things clearly . Our minds in themselves are absolutely blind . The first visitation of them by Grace , gives them a sight of things spiritual , heavenly and eternal , but it is obscure and unsteady . The sight of Glory makes all things clear and evident . 2ly ; THE body as glorified , with its senses , shall have its use and place herein . After we are cloathed again with our flesh , we shall see our Redeemer with our Eyes . We know not here what power and spirituality there will be in the acts of our glorified Bodies . Such they will be , as shall bear a part in eternal Blessedness . Holy Stephen , the first Martyr , took up somewhat of Glory by Anticipation before he died . For when he was brought to his Tryal before the Council , all that sate therein looking stedfastly on him , saw his face as the face of an Angel , Act. 6. 15. He had his Transfiguration , according unto his measure , answerable unto that of our Blessed Saviour in the Mount. And by this initial Beam of Glory , he received such a piercing vivacity and edge on his bodily eyes , that through all those inconceivable distances between the earth and the residence of the Blessed , he looked stedfastly into Heaven , and saw the glory of God , and Jesus standing at the right hand of God , Act. 7. 55 , 56. Who then can declare what will be the power and acting of this sense of sight when perfectly glorified ; or what sweetness and refreshment may be admitted into our Souls thereby ? IT was a priviledge ( who would not have longed to partake of it ? ) to have seen him with our bodily eyes in the days of his flesh , as did the Apostles and other his Disciples . Howbeit he was not then glorified himself in the manifestation of his Glory ; nor they who saw him , in the change or transformation of their nature . How great this privilenge was , himself declares unto those that so saw him , Mat. 13. 17. Verily I say unto you , that many Prophets and righteous Men have desired to see those things which ye see ; whereunto we shall speak immediately . And if this were so excellent a priviledge , as that we cannot but congratulate them by whom it was enjoyed , how excellent , how glorious will it be , when with these eyes of ours , gloriously purified and strengthned beyond those of Stephen , we shall behold Christ himself immediately in the fulness of his Glory ! He alone perfectly understands the greatness and excellency hereof , who prayed his Father that those who believe , in him , may be where he is , so to behold his Glory . THESE are some of the grounds of this first difference between our beholding the Glory of Christ by Faith here , and by immediate Vision hereafter . Hence the one is weak , imperfect , obscure , reflexive ; the other direct , immediate , eaven and constant ; and we may stay a little in the contemplation of these things . THIS view of the Glory of Christ which we have now spoken unto , is that which we are breathing and panting after ; that which the Lord Christ prays that we may arrive unto ; that which the Apostle testifies to be our best ; the best thing , or state , which our nature is capable of , that which brings eternal rest and satisfaction unto our Souls . HERE our Souls are burthened with innumerable Infirmities , and our Faith is clogged in its Operations by Ignorance and Darkness . This makes our best estate and highest attainments to be accompanied with groans for deliverance . We which have received the first fruits of the spirit , even we our selves groan within our selves , waiting for the Adoption , even the redemption of the body , Rom. 8. 23. Yea , whilst we are in this Tabernacle , we groan earnestly as being burthened , because we are not absent from the body , and present with the Lord , 2 Cor. 5. 2 , 4 , 8. The more we grow in Faith , and Spiritual Light , the more sensible are we of our present burthens , and the more vehemently do we groan for deliverance into the perfect liberty of the Sons of God. This is the posture of their minds who have received the first fruits of the Spirit , in the most eminent degree . The nearer any one is to Heaven , the more earnestly he desires to be there , because Christ is there . For the more frequent and steady are our views of him by faith , the more do we long and groan for the removal of all obstructions and interpositions in our so doing . Now groaning is a vehement desire mixed with sorrow , for the present want of what is desired . The desire hath sorrow , and that sorrow hath joy and refreshment in it ; like a shower that falls on a Man in a Garden in the Spring ; it wets him , but withall refresheth him with the Savor it causeth in the Flowers and Herbs of the Garden , where he is . And this groaning , which when it is constant and habitual , is one of the choicest effects of Faith in this life , respects what we would be delivered from , and what we would attain unto . The first is expressed , Rom. 7. 24. The other in the places now mentioned . And this frame with an intermixture of some sighs from weariness by the troubles , sorrows , pains , sicknesses of this life , is the best we can here attain unto . ALAS ! we cannot here think of Christ , but we are quickly ashamed of , and troubled at our own thoughts : So confused are they , so unsteady , so imperfect . Commonly they issue in a groan or a sigh ; Oh when shall we come unto him ? when shall we be ever with him ? when shall we see him as he is ? And if at any time he begins to give more than ordinary evidences and intimations of his Glory and Love unto our Souls , we are not able to bear them , so as to give them any abiding residence in our Minds . But ordinarily this trouble and groaning is amongst our best attainments in this World , a trouble which , I pray God , I may never be delivered from , until deliverance do come at once from this state of mortality . Yea the good Lord encrease this trouble more and more in all that believe . THE heart of a believer affected with the Glory of Christ , is like the Needle touched with the Loadstone . It can no longer be quiet , no longer be satisfied in a distance from him . It is put into a continual motion towards him . The motion indeed is weak and tremulous . Pantings , breathings , sighings , groanings , in prayer , in meditations , in the secret recesses of our Minds , are the life of it . However it is continually pressing towards him . But it obtains not its point , it comes not to its center and rest in this World. BUT now above , all things are clear and serene ; all plain and evident in our beholding the Glory of Christ ; we shall be ever with him , and see him as he is . This is Heaven , this is Blessedness , this is Eternal Rest. THE Person of Christ , in all his Glory shall be continually before us ; and the eyes of our understandings shall be so gloriously illuminated , as that we shall be able steadily to behold and comprehend that Glory . BUT alas ! here at present our Minds recoil , our Meditations fail , our Hearts are overcome , our Thoughts confused , and our Eyes turn aside from the Lustre of this Glory ; nor can we abide in the Contemplation of it . But there , an immediate , constant view of it , will bring in everlasting refreshment and joy unto our whole Souls . THIS beholding of the Glory of Christ given him by his Father , is indeed subordinate unto the ultimate vision of the essence of God. What that is we cannot well conceive ; only we know that the pure in heart shall see God. But it hath such an immediate connexion with it , and subordination unto it , as that without it we can never behold the face of God , as the objective blessedness of our Souls . For he is and shall be to eternity , the only means of Communication between God and the Church . AND we may take some Direction in our looking into and longing after this perfect view of the Glory of Christ , from the example of the Saints under the Old Testament . The sight which they had of the Glory of Christ , for they also saw his Glory through the obscurity of its Revelation , and its being vailed with types and shadows , was weak and imperfect in the most illuminated believers , much inferior unto what we now have by faith , through the Gospel . Yet such it was , as encouraged them to enquire and search diligently into what was revealed , 1 Pet. 1. 10 , 11. Howbeit their discoveries were but dark and confused , such as Men have of things at a great distance , or in a Land that is very far off , as the Prophet speaks , Isa. 33. 16. And the continuance of this Vail on the Revelation of the Glory of Christ , whilst a Vail of Ignorance and Blindness was upon their Hearts and Minds , proved the ruin of that Church in its Apostacy , as the Apostle declares , 2 Cor. 3. 7 , 13 , 14. This double vail ( the covering covered , the vail vailed ) God promised to take away , Isa. 25. 7. And then shall they turn to the Lord , when they shall be able clearly to behold the Glory of Christ , 2 Cor. 3. 16. BUT this caused them who were real Believers among them , to desire , long , and pray for the removal of these Vails , the Departure of those shadows , which made it as Night unto them in comparison of what they knew would appear , when the Sun of Righteousness should arise with healing in his Wings . They thought it long ere the day did break , and the shadows flee away , Cant. 2. 17. Chap. 4. 6. There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks , Rom. 8. 19. A thrusting forth of the head with desire and expectation of the exhibition of the Son of God in the flesh , and the accomplishment of all divine promises therein . Hence he was called the Lord whom they sought and delighted in , Mal. 3. 1. AND great was the spiritual Wisdom of believers in those days . They rejoyced and gloried in the Ordinances of Divine Worship which they did enjoy . They looked on them as their chiefest priviledge , and attended unto them with diligence , as an effect of Divine Wisdom and Love , as also because they had a shadow of good things to come . But yet at the same time they longed and desired that the time of Reformation were come , wherein they should all be removed ; that so they might behold and enjoy the good things signified by them . And those who did not so , but rested in , and trusted unto their present Institutions , were not accepted with God. Those who were really illuminated did not so , but lived in constant desires after the revelation of the whole Mystery of the Wisdom of God in Christ , as did the Angels themselves , 1 Pet. 1. 3. Ephes. 3. 9 , 10. IN this frame of heart and suitable actings of their Souls , there was more of the power of true faith and love than is found among the most at this day . They saw the promises afar off , and were perswaded of them , and imbraced them , Heb. 11. 13. They reached out the arms of their most intent Affections , to embrace the Things that were promised . We have an instance of this frame in Old Simeon , who so soon as he had taken the Child Jesus in his Arms , cryed out , Now Lord , let me depart , now let me dye , this is that which my Soul hath longed for , Luk. 2. 28 , 29. OUR present darkness and weakness in beholding the Glory of Christ , is not like theirs . It is not occasioned by a vail of Types and Shadows cast on it by the Representative Institutions of it ; It doth not arise from the want of a clear Doctrinal Revelation of the Person and Office of Christ ; But as was before declared , it proceedeth from two other Causes . First from the nature of Faith it self in comparison of Vision . It is not able to look directly into this excelient Glory , nor fully to comprehend it . Secondly , from the way of its proposal , which is not substantial of the thing it self , but only of an Image of it , as in a Glass . But the sight the view of the Glory of Christ , which we shall have in Heaven , is much more above that which we now enjoy by the Gospel , than what we do , or may so enjoy , is above what they have attained under their Types and Shadows . There is a far greater distance between the Vision of Heaven , and the sight which we have now by faith , than is between the sight which we now have , and what they had under the Old Testament . Heaven doth more excell the Gospel-State , than that State doth the Law. Wherefore , if they did so pray , so long for , so desire the removal of their Shadows and Vails , that they might see what we now see , that they might so behold the Glory of Christ , as we may behold it in the Light of the Gospel ; how much more should we , if we have the same Faith with them , the same Love ( which neither will , nor can be satisfied without perfect fruition ) long and pray for the removal of all Weakness , of all Darkness and Interposition , that we may come unto that immediate beholding of his Glory , which he so earnestly prayed , that we might be brought unto . TO sum up briefly what hath been spoken . There are three things to be considered concerning the Glory of Christ , three degrees in its manifestation ; The Shadow , the perfect Image , and the Substance it self . Those under the Law had only the Shadow of it , and of the things that belong unto it , they had not the perfect Image of them , Heb. 10. 1. Under the Gospel we have the perfect Image , which they had not ; or a clear compleat revelation and declaration of it presenting it unto us as in a glass : But the enjoyment of these things in their Substance is referred for Heaven ; we must be where he is , that we may behold his Glory . Now there is a greater difference and distance between the real substance of any thing , and the most perfect image of it , than there is between the most perfect image , and the lowest shadow of the same thing . If then they longed to be freed from their state of Types and Shadows , to enjoy the Representation of the Glory of Christ in that Image of it , which is given us in the Gospel ; much more ought we to breath and pant after our deliverance from beholding it in the Image of it , that we may enjoy the Substance it self . For whatever can be manifest of Christ on this side Heaven , it is granted unto us for this end , that we may the more fervently desire to be present with him . AND as it was their Wisdom and their Grace to rejoyce in the Light they had , and in those typical Administrations of Divine Worship which shadowed our the Glory of Christ unto them , yet did always pant after that more excellent Light and full Discovery of it , which was to be made by the Gospel ; So it will be ours also , thankfully to use and improve the Revelations which we enjoy of it , and those Institutions of Worship , wherein our Faith is assisted in the view thereof ; yet so as continually to breath after that perfect , that glorifying sight of it , which is reserved for Heaven above . AND may we not a little examine our selves by these things ? Do we esteem this pressing towards the perfect view of the Glory of Christ to be our Duty , and do we abide in the performance of it ? If it be otherwise with any of us , it is a signal evidence that our Profession is Hypocritical . If Christ be in us , he is the hope of Glory in us ; and where that hope is , it will be active in desires of the things hoped for . Many love the World to well , and have their minds too much filled with the things of it , to entertain desires of speeding through it unto a state wherein they may behold the Glory of Christ. They are at home , and are unwilling to be absent from the body , tho to be present with the Lord. They hope it may be that such a season will come at one time or another , and then it will be the best they can look for when they can be here no more . But they have but a little sight of the Glory of Christ in this World by Faith , if any at all , who so little , so faintly desire to have the immediate sight of it above . I cannot understand how any Man can walk with God as he ought , or hath that Love for Jesus Christ which true Faith will produce , or doth place his Refreshments and Joy in spiritual things , in things above , that doth not on all just occasions , so meditate on the Glory of Christ in Heaven as to long for an admittance into the immediate sight of it . OUR Lord Jesus Christ alone perfectly understood wherein the Eternal Blessedness of them that believe in him , doth consist . And this is the sum of what he prays for with respect unto that end ; namely , that we may be where he is to behold his Glory . And is it not our Duty to live in a continual desire of that which he prayed so earnestly that we might attain ? If in our selves , we as yet apprehend but little of the Glory , the Excellency , the Blessedness of it , yet ought we to repose that confidence in the Wisdom and Love of Christ , that it is our best , infinitely better than any thing we can enjoy here below . UNTO those who are inured unto those Contemplations , they are the salt of their Lives , whereby every thing is condited and made savory unto them , as we shall shew afterwards . And the want of spiritual diligence herein , is that which hath brought forth a negligent , careless , wordy profession of Religion , which countenancing it self with some outward Duties , hath lost out of it , the power of Faith and Love in their principal Operations . Hereby many deceive their own Souls , Goods , Lands , Possessions , Relations , Trades , with secular Interests in them , are the things whose Image is drawn on their Minds , and whose Characters are written on their Foreheads , as the Titles whereby they may be known . As believers beholding the Glory of Christ in the blessed Glass of the Gospel , are changed into the same Image and Likeness by the Spirit of the Lord ; so these Persons beholding the Beauty of the World , and the Things that are in it , in the cursed Glass of Self-love , they are in their minds changed into the same Image . Hence perplexing Fears , vain Hopes , empty Embraces of perishing things , fruitless desires , earthly , carnal designs , cursed , self-pleasing Imaginations , feeding on and being fed by the Love of the World and self , do abide and prevail in them . But we have not so learned Christ Jesus . CHAP. XIII . The second Difference between our beholding the Glory of Christ by Faith in this World , and by Sight in Heaven . FAITH is the Light wherein we behold the Glory of Christ in this World. And this in its own Nature , as unto this great End , is weak and imperfect , like weak Eyes , that cannot behold the Sun in its Beauty . Hence our sight of it differs greatly from what we shall enjoy in Glory , as hath been declared . But this is not all ; it is frequently hindred and interrupted in its Operations , or it loseth the view of its object by one means or other . As he who sees any thing at a great distance , sees it imperfectly ; and the least interposition or motion takes it quite out of his sight . So is it with our Faith in this matter ; whence sometimes we can have little , sometimes no sight at all of the Glory of Christ by it . And this gives us , as we shall see , another Difference between Faith and Sight . NOW although the consideration hereof may seem a kind of Diversion from our present Argument , yet I choose to insist upon it , that I may evidence the Reasons whence it is that many have so little experience of the things whereof we have treated , that they find so little of Reallity or Power in the exercise of this Grace , or the performance of this Duty . For it will appear in the issue , that the whole defect is in themselves ; the truth it self insisted on , is great and efficacious . 1. WHILST we are in this life , the Lord Christ is pleased in his Sovereign Wisdom sometimes to withdraw , and as it were , to hide himself from us . Then do our Minds fall into Clouds and Darkness ; Faith is at a loss , we cannot behold his Glory ; yea , we may seek him , but cannot find him . So Job complains as we observed before . Behold , I go forward , but he is not there , and backward , but I cannot perceive him : on the left hand where he doth work , but I cannot behold him : he hideth himself on the right hand , that I cannot see him . Chap. 23. 8 , 9. Which way soever I turn my self , whatever are my endeavours , in what way or work of his own , I seek him , I cannot find him , I cannot see him , I cannot behold his Glory . So the Church also complains ; Verily thou art a God that hidest thy self , O God of Israel the Saviour , Isa. 45. 15. And the Psalmist , How long Lord wilt thou hide thy self for ever ? Psal. 89. 46. This hiding of the face of God , is the hiding of the shining of his Glory in the face of Christ Jesus , and therefore of the Glory of Christ himself , for it is the Glory of Christ to be the Representative of the Glory of God. The Spouse in the Canticles is often at a loss and herein , bemoans her self that her Beloved was withdrawn , that she could neither find him , nor see him , Chap. 3. 1 , 2. Chap. 5. 6. MEN may retain their Notions concerning Christ , his Person , and his Glory . These cannot be blotted out of their Minds , but by Heresie or obdurate Stupidity . They may have the same Doctrinal Knowledge of him with others ; but the sight of his Glory doth not consist therein ; They may abide in the outward performance of Duties towards him , as formerly ; but yet all this while as unto the especial gracious Communications of himself unto their Souls , and as unto a chearful refreshing view of his Glory , He may withdraw and hide himself from them . AS under the same outward dispensations of the word , he doth manifest himself unto some , and not unto others ; ( How is it that thou wilt manifest thy self unto us , and not unto the world ? Joh. 14. 22. ) Whereon they to whom he doth so manifest himself , do see him to be beautiful , glorious , and lovely ( for unto them that believe , he is precious ) whilst the others see nothing hereof , but wonder at them , by whom he is admired , Cant. 5. 9. So in the same dispensation of the word , he sometimes hides his face , turns away the Light of his countenance , clouds the beams of his Glory unto some , whilst others are cherished and warmed with them . TWO Things we must here speak unto . 1. WHY doth the Lord Christ at any time thus hide himself in his Glory from the Faith of Believers that they cannot behold him . 2. HOW we may perceive and know that he doth so withdraw himself from us , so that however we may please our selves , we do not indeed behold his Glory . AS unto the first of these , tho what he doth is supposed an act of Sovereign unaccountable Wisdom , yet there are many holy ends of it , and consequently reasons for it . I shall mention one only . He doth it to stir us up in an eminent manner unto a diligent search and enquiry after him . Woful sloth and negligence are apt to prevail in us , in our Meditations on heavenly things . Tho our hearts wake ( as the Spouse speaks , Cant. 5. 2. ) in a valuation of Christ , his Love , and his Grace , yet we sleep , as unto the due exercise of Faith and Love towards him . Who is it that can justifie himself herein ? That can say , My heart is pure , I am clean from this sin ? Yea it is so far otherwise with many of us , that he is for ever to be admired in his patience , that on the account of our unkindness and woful negligence herein , he hath not only withdrawn himself at seasons , but that he hath not utterly departed from us . Now he knows that those with whom he hath been graciously present , who have had views of his Glory , altho they have not valued the mercy and priviledge of it , as they ought , yet can they not bear a sense of his absence , and his hiding himself from them . By this therefore will he awake them unto a diligent enquiry after him . Upon the discovery of his absence and such a distance of his Glory from them as their Faith cannot reach unto it , they become like the Doves of the Valleys all of them mourning every one for his iniquity , and do stir up themselves to seek him early and with diligence , see Hos. 5. 5. So wherever the Spouse intimates this withdrawing of Christ from her , she immediately gives an account of Her restless diligence and endeavours in her enquiries after him , until she have found him , Chap. 3. 1 , 2 , 3 , 4 , 5. Chap. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. And in these enquiries there is such an exercise of Faith and Love , tho it may be acting themselves mostly in sighs and groans , as is acceptable and well pleasing to him . WE are like him in the Parable of the Prophet that spake unto Ahab , who having one committed unto him to keep , affirms that whilst he was busie here and there , he was gone . Christ commits himself unto us , and we ought carefully to keep his presence ; I held him , saith the Church , and would not let him go , Cant. 3. 4. But whilst we are busy here and there , while our Minds are over filled with other things , he withdraws himself , we cannot find him . But even this rebuke is a sanctified ordinance for our recovery , and his Return unto us . 2. Our second enquiry is , How we may know when Christ doth so withdraw himself from us , that we do not , that we cannot behold his Glory . I SPEAK herein unto them alone who make the observation of the lively actings of Faith and Love in and towards Jesus Christ their chiefest concern in all their Retirements , yea in their whole walk before God. Concerning these , our enquiry is , how they may know when Christ doth in any degree or measure withdraw from them so as that they cannot in a due manner behold his Glory ? AND the first discovery hereof is by the consequents of such withdrawings . And what are the consequents of it , we can know no otherwise but by the effects of his presence with us , and the manifestation of himself unto us , which as unto some degrees must necessarily cease thereon . NOW the first of these is the Life , Vigor and effectual Acting of all Grace in us . This is an inseparable consequent and effect of a view of his Glory . Whilst we enjoy it , we live ; nevertheless not we , but Christ liveth in us , exciting and acting all his Graces in us . THIS is that which the Apostle instructeth us in : while we behold his Glory , as in a Glass , we are transformed into the same Image from Glory to Glory , 2 Cor. 3. 18. That is , whilst by faith we contemplate on the Glory of Christ as revealed in the Gospel , all Grace will thrive and flourish in us towards a perfect Conformity unto him . For whilst we abide in this View and Contemplation , our Souls will be preserved in holy Frames , and in a continual exercise of Love and Delight , with all other spiritual Affections towards him . It is impossible whilst Christ is in the eye of our Faith as proposed in the Gospel , but that we shall labour to be like him and greatly love him . Neither is there any way for us to attain unto either of these which are the great concernments of our Souls , namely to be like unto Christ and to love him , but by a constant view of him and his Glory by faith which powerfully and effectually works them in us . All the Doctrinal Knowledge which we have of him is useless ; all the view we have of his Glory is but Fancy , Imagination or Superstition , which are not accompanied with this transforming Power . And that which is wrought by it , is the encrease and vigor of all Grace ; for therein alone our Conformity unto him doth consist . Growth in Grace , Holiness and Obedience , is a growing like unto Christ , and nothing else is so . I cannot refrain here from a necessary short Digression . This transforming efficacy from a spiritual View of Christ as proposed in the Gospel , being lost as unto an expeperience of it in the Minds of Men carnal and ignorant of the mystery of believing ( as it is at present by many derided , tho it be the life of Religion ) Fancy and Superstition provided various supplies in the room of it . For they found out Crucifixes and Images with Paintings to represent him in his Sufferings and Glory . By these things , their carnal Affections being excited by their outward Senses , they suppose themselves to be affected with him , and to be like unto him . Yea , some have proceeded so far , as either by Arts Diabolical , or by other means , to make an appearance of wounds on their hands , and feet , and sides , therein pretending to be like him ; yea , to be wholly transformed into his Image . But that which is produced by an Image , is but an Image , an imaginary Christ will effect nothing in the Minds of Men , but imaginary Grace . THUS Religion was lost and died . When Men could not obtain any experience in their Minds of the spiritual Mysteries of the Gospel , nor be sensible of any spiritual Change or Advantage by them , they substituted some outward Duties and Observances in their stead ; as I shall shew ( God willing ) elsewhere more at large . These produced some kind of effects on their Minds and Affections , but quite of another nature than those which are the real effects of true Evangelical Grace . This is openly evident in this substitution of Images instead of the representation of Christ and his Glory made in the Gospel . HOWEVER there is a general Supposition granted on all hands ; namely , that there must be a View of Christ , and his Glory , to cause us to love him , and thereby to make us conformable or like unto him . But here lies the difference ; those of the Church of Rome say that this must be done by the beholding of Crucifixes with other Images and Pictures of him ; and that with our bodily eyes : We say it is , by our beholding his Glory by Faith , as revealed in the Gospel , and no otherwise . And to confess the Truth , we have some , who as they reject the use of Images , so they despise that spiritual View of the Glory of Christ which we enquire after . Such Persons on the first occasion will fall on the other side ; For any thing is better than nothing . BUT as we have a sure word of Prophesie to secure us from these abominations by an express prohibition of such Images unto all ends whatever ; so unto our stability in the profession of the Truth , and experience of the efficacy of this Spiritual View of Christ transforming our Souls into his own likeness , is absolutely necessary . For if an Idolater should plead , as they do all , that in the beholding of the Image of Christ , or of a Crucifix , especially if they are sedulous and constant therein , they find their Affections unto him greatly excited , increased , and inflamed ( as they will be , Isa. 57. 5. ) and that hereon he endeavours to be like unto him , what shall we have to oppose thereunto ? For it is certain that such Images are apt to make impressions on the Minds of Men ; partly from the readiness of the senses and imagination to give them admittance into their thoughts ; and partly from their natural inclinations unto superstition , their aversation from things spiritual and invisible , with an inclination unto things present and visible . Hence among them who are satisfied that they ought not to be adored with any Religious Veneration , yet some are apt upon the sight of them to entertain a thoughtful Reverence , as they would do if they were to enter into a Pagan Temple full of Idols ; and others are continually making approaches towards their use and veneration in Paintings and Altars and such outward postures of Worship as are used in the Religious Service of them . But that they do sensibly affect the Minds of Men carnal and superstitious , cannot be denyed , and as they suppose , it is a love unto Christ himself . However , certain it is in general , and confessed on all hands , that the beholding of Christ is the most blessed means of exciting all our Graces , spiritualizing all our Affections , and transforming our Minds into his likeness . And if we have not another , and that a more excellent way of beholding him , than they have who behold him , as they suppose , in Images and Crucifixes , they would-seem to have the advantage of us . For their Minds will really be affected with somewhat , ours with nothing at all . And by the pretence thereof , they inveagle the carnal affections of Men ignorant of the Power of the Gospel , to become their Proselytes . For having lived , it may be , a long time without any the least experience of a sensible impression on their Minds , or a transforming power from the Representation of Christ in the Gospel , upon their very first Religious , Devout , Application unto these Images , they find their Thoughts exercised , their Minds affected , and some present change made upon them . BUT there was a difference between the Person of David , and an Image with a bolster of Goats Hair , though the one were laid in the room and place of the other . And there is so between Christ and an Image , though the one be put into the place of the other . Neither do these things serve unto any other end , but to divert the Minds of Men from Faith and Love to Christ ; giving them some such satisfactions in the room of them , as that their carnal Affections do cleave unto their Idols . And indeed it doth belong unto the Wisdom of Faith , or we stand in need of spiritual Light , to discern and judge between the working of natural Affections towards spiritual Objects , on undue motives , by undue means , with indirect ends , wherein all Papal Devotion consists , and the spiritual Exercise of Grace in those Affections duely fixed on spiritual Objects . BUT as was said , it is a real experience of the Efficacy , that there is in the spiritual beholding of the Glory of Christ by Faith as proposed in the Gospel , to strengthen , encrease and excite all Grace unto its proper exercise , so changing and transforming the Soul gradually into his likeness , which must secure us against all those Pretences ; and so I return from this Digression . HEREBY we may understand whether the Lord Christ doth so withdraw himself , as that we do not , as that we cannot behold his glory by Faith in a due manner , which is the thing enquired after . For if we grow weak in our Graces , unspiritual in our Frames , cold in our Affections , or negligent in the exercise of them by holy Meditation , it is evident that he is at a great distance from us , so as that we do not behold his Glory as we ought . If the weather grow cold , Herbs and Plants do whither , and the Frost begins to bind up the earth , all men grant that the Sun is withdrawn , and makes not its wonted approach unto us . And if it be so with our Hearts , that they grow cold , frozen , withering , lifeless in and unto spiritual Duties , it is certain that the Lord Christ is in some sence withdrawn , and that we do not behold his Glory . We retain Notions of Truth concerning his Person , Office and Grace ; but faith is not in constant exercise , as to real views of him and his Glory . For there is nothing more certain in Christian Experience than this is , that while we do really by Faith behold the Glory of Christ , as proposed in the Gospel , the Glory of his Person and Office as before described , and so abide in Holy Thoughts and Meditations thereof , especially in our private Duties and Retirements , all Grace will live and thrive in us in some measure , especially love unto his Person , and therein unto all that belongs unto him . Let us but put it to the trial , and we shall infallibly find the promised event . DO any of us find decays in Grace prevailing in us ; deadness , coldness , lukewarmness , a kind of Spiritual Stupidity and senseless coming upon us ? Do we find an unreadiness unto the exercise of Grace in its proper season , and the vigorous actings of it in Duties of Communion with God ? And would we have our souls recovered from these dangerous diseases ? Let us assure our selves there is no better way for our healing and deliverance , yea no other way but this alone , namely the obtaining a fresh view of the Glory of Christ by faith , and a steady abiding therein . Constant contemplation of Christ and his Glory putting forth its transforming power unto the revival of all Grace , is the only relief in this case , as shall further be shewed afterwards . SOME will say , that this must be effected by fresh supplies and renewed communications of the Holy Spirit . Unless he fall as dew and showers on our dry and barren hearts , unless he causeth our Graces to spring , thrive and bring forth fruit , unless he revive and increase faith , love and holiness in our souls , our backslidings will not be healed , nor our spiritual state be recovered . Unto this end is he prayed for , and promised in the Scripture , see Cant. 4. 16. Isa. 44. 3 , 4. Ezek. 11. 19. chap. 36. 26. Hos. 14. 5 , 6. And so it is . The immediate efficiency of the revival of our souls , is from and by the Holy Spirit . But the enquiry is , in what way , or by what means , we may obtain the supplies and communications of him unto this end ? This the Apostle declares in the place insisted on ; We beholding the Glory of Christ in a Glass , are changed into the same image from glory to glory , even by the spirit of the Lord. It is in the exercise of Faith on Christ in the way before described , that the Holy Spirit puts forth his renewing , transforming Power in and upon our souls . This therefore is that alone which will retrive Christians from their present decays and deadness . SOME complain greatly of their State and Condition ; none so dead , so dull and stupid as they . They know not whether they have any spark of heavenly life left in them ; some make weak and faint endeavours for a recovery , which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success . Some put themselves unto multiplied duties . Howbeit the Generallity of Professors seem to be in a pining thriftless condition . And the reason of it is , because they will not sincerely and constantly make use of the only remedy and relief ; like a man that will rather chuse to pine away in his sickness , with some useless , transient refreshments , than apply himself unto a known and approved remedy , because it may be the use of it is unsuited unto some of his present occasions . Now this is to live in the exercise of Faith in Christ Jesus : This himself assures us of , Joh. 15. 4 , 5. Abide in me , and I in you ; As the branch cannot bear fruit of it self-except it abide in the vine , no more can ye except you abide in me . I am the vine , ye are the branches ; he that abideth in me , and I in him , the same bringeth forth much fruit ; for without me ye can do nothing . THERE is a twofold coming unto Christ by believing . The first is that we may have life ; that is , a spring and principle of spiritual life communicated unto us from him , for he is our life , Col. 3. 3. and because he liveth , we live also , Joh. 14. 19. Yea , it is not so much we that live , as he liveth in us , Gal. 2. 1 , 9 , 20. And unbelief is a not coming unto him , that we may have life , Joh. 5. 40. But secondly , there is also a coming unto him by believers in the actual exercise of Faith , that they may have this life more abundantly , Joh. 10. 10. That is , such supplies of Grace as may keep their souls in a healthy , vigorous acting of all the powers of spiritual life . And as he reproacheth some that they would not come unto him that they might have life , so he may justly reprove us all , that we do not so come unto him in the actual exercise of Faith as that we might have this life more abundantly . SECONDLY ; When the Lord Christ is near us , and we do behold his Glory ; he will frequently communicate spiritual refreshment in peace , consolation , and joy unto our souls . We shall not only hereby have our graces excited with respect unto him as their object , but be made sensible of his actings towards us in the communications of himself and his love unto us . When the Sun of Righteousness ariseth on any soul , or makes any near approach thereunto , it shall find healing under his Wings ; his beams of Grace shall convey by his spirit , holy spiritual refreshment thereunto . For he is present with us by his spirit , and these are his fruits and effects as he is the Comforter , suited unto his Office as he is promised unto us . MANY love to walk in a very careless unwise profession . So long as they can hold out in the performance of outward duties , they are very regardless of the greatest Evangelical Priviledges ; of those things which are the marrow of divine Promises , all real endeavours of a vital communion with Christ. Such are spiritual peace , refreshing consolations , ineffable joys , and the blessed composure of assurance . Without some taste and experience of these things , profession is heartless , lifeless , useless ; and Religion it self a dead carcass without an animating soul. The peace which some enjoy , is a meer stupidity . They judge not these things to be real , which are the substance of Christs present reward ; and a renunciation whereof would deprive the Church of its principal supportments and encouragements in all its sufferings . It is a great evidence of the power of unbelief , when we can satisfie our selves without an experience in our own hearts of the great things in this kind of Joy , Peace , Consolation , Assurance , that are promised in the Gospel . For how can it be supposed that we do indeed believe the promises of things future , namely , of Heaven , Immortality and Glory , the faith whereof is the foundation of all Religion , when we do not believe the promises of the present reward , in these spiritual Priviledges . And how shall we be thought to believe them , when we do not endeavour after an experience of the things themselves in our own souls , but are even contented without them ? But herein men deceive themselves . They would very desirously have evangelical Joy , Peace and Assurance to countenance them in their evil frames , and careless walking . And some have attempted to reconcile these things unto the ruin of their souls . But it will not be . Without the diligent exercise of the Grace of Obedience , we shall never enjoy the Grace of Consolation . But we must speak somewhat of these things afterwards . IT is peculiarly , in the view of the Glory of Christ , in in his approaches unto us , and abiding with us , that we are made Partakers of Evangelical Peace , Consolation , Joy and Assurance . These are a part of the Royal Train of his Graces , of the Reward wherewith he is accompanied ; His reward is with him . Wherever he is graciously present with any , these things are never wanting in a due measure and degree , unless it be by their own fault , or for their trial . In these things doth he give the Church of his loves , Cant. 7. 12. For if any man ( saith he ) loveth me , I will love him , and manifest my self unto him , Joh. 14. 21. Yea , I and the Father will come unto him and make our abode with him , v. 23. and that so as to sup with him , Rev. 3. 20. which on his part , can be only by the Communication of those spiritual refreshments . The only enquiry is by what way and means we do receive them ? Now I say this is in and by our beholding of the Glory of Christ by Faith , 1 Pet. 1. 9 , 10. Let that Glory be rightly stated as before laid down ; the Glory of his Person , his Office , his Condescention , Exaltation , Love and Grace ; let Faith be fixed in a view and contemplation of it , mix it self with it as represented in the Glass of the Gospel , meditate upon it , embrace it , and virtue will proceed from Christ , communicating spiritual , supernatural refreshment and joy unto our souls . Yea , in ordinary cases it is impossible that believers should have a real prospect of this Glory at any time , but that it will in some measure affect their hearts with a sense of his love , which is the spring of all consolation in them . In the exercise of Faith on the discoveries of the Glory of Christ made unto us in the Gospel , no man shall ever totally want such intimations of his Love , yea , such effusions of it in his heart , as shall be a living spring of those spiritual refreshments , Joh. 4. 14. Rom. 5. 5. When therefore we lose these things as unto a sense of them in our souls , it is evident that the Lord Christ is withdrawn , and that we do not behold his Glory . BUT I cannot here avoid another short digression . There are those by whom all these things are derided as distempered fancies and imaginations . Yea , such things have been spoken and written of them , as contain a virtual renunciation of the Gospel , the powers of the World to come and the whole work of the Holy Ghost as the comforter of the Church . And hereby all real entercourse between the Person of Christ , and the souls of them that do believe , is utterly overthrown ; reducing all Religion to an outward shew and a pageantry , fitter for a stage , than that Temple of God which is in the minds of men . According unto the sentiments of these prophane scoffers , there is no such thing as the shedding abroad of the love of God in our hearts by the Holy Ghost ; nor as the witnessing of the spirit of God with our spirits , that we are the Children of God ; from which these spiritual joys and refreshments are inseparable , as their necessary effects . No such thing , as the lifting up of the Light of Gods countenance upon us , which will put gladness into our hearts ; that gladness which comprizeth all the things mentioned ; No such thing as rejoycing upon Believing with joy unspeakable and full of Glory ; no such thing as Christs shewing and manifesting himself unto us , supping with us , and giving us of his loves ; that the divine promises of a feast of fat things , and Wine well refined in Gospel-Mercies , are empty and insignificant words ; that all those ravishing joys and exultations of spirit that multitudes of faithful Martyrs of old , and in later ages have enjoyed by a view of the Glory of God in Christ and a sense of his love , whereunto they gave testimony unto their last moments in the midst of their torments , were but fancies and Imaginations . But it is the height of impudence in these profane scoffers , that they proclaim their own Ignorance of those things which are the real powers of our Religion . OTHERS there are , who will not deny the truth of these things . They dare not rise up in contradiction unto those express Testimonies of the Scripture , wherewith they are confirmed . And they do suppose that some are partakers of them , at least they were so formerly ; but as for their parts , they have no experience of them , nor do judge it their duty to endeavour after it . They can make a shift to live on hopes of Heaven and future Glory : As unto what is present they desire no more , but to be found in the performance of some duties in answer unto their convictions , which gives them that sorry peace which they do enjoy . So do many countenance themselves in their spiritual sloth and unbelief , keeping themselves at liberty to seek for refreshment and satisfaction in other things , whilst those of the Gospel are despised . And these things are inconsistent . While men look for their chief refreshment and satisfaction in temporal things , it is impossible they should seek after those that are spiritual in a due manner . And it must be confessed , that when we have a due regard unto spiritual , evangelical Consolations and Joys , it will abate and take off our affections unto , and satisfaction in present enjoyments , Phil. 3 8 , 9. BUT there is no more sacred truth than this ; That where Christ is present with Believers , where he is not withdrawn for a season from them , where they live in the view of his Glory by faith as it is proposed unto them in the Gospel , he will give unto them at his own seasons such intimations of his love , such supplies of his spirit , such holy joys and rejoycings , such repose of soul in assurance , as shall refresh their souls , fill them with joy , satisfie them with spiritual delight , and quicken them unto all acts of holy Communion with himself . LET no such dishonour be reflected on the Gospel , that whereas the faith of it , and obedience unto it , are usually accompanied with outward Troubles , Afflictions , Persecution and Reproaches , as we are foretold they should be ; that it doth not by its inward consolations and divine refreshments , outballance all those evils which we may undergo upon the account of it . So to suppose , is expresly contrary to the promise of Christ himself who hath assured that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even now in this life , in this world , distinct from eternal life ; in the world to come , we shall receive an hundred-fold recompence for all that we can lose or suffer for his his sake , Mat. 10. 30. as also unto the experience of them who in all ages have taken joyfully the spoiling of their goods , as knowing in themselves ( by the experience which they have of its first fruits ) that they have in heaven a better and more abiding substance , Heb. 10. 29 , 30. If we come short in a participation of these things , if we are strangers unto them , the blame is to be laid on our selves alone , as it shall be immediately declared . NOW the design of the Lord Christ in thus withdrawing himself from us , and hiding his glory from our view , being the exercise of our Graces , and to stir us up unto diligence in our enquiries after him , here lieth our guidance and direction in this case . Do we find our selves lifeless in the spiritual duties of Religion ? Are we strangers unto the heavenly visits of consolation and joys , those visitations of God whereby he preserves our souls ? Do we seldom enjoy a sense of the shedding abroad of his love in our hearts by the holy Ghost ? We have no way of Recovery but this alone . To this strong Tower must we turn our selves as Prisoners of hope ; unto Christ must we look that we may be saved . It is a steady view or contemplation of his Glory by faith alone , that will bring in all these things in a lively experience in our hearts and souls . AGAIN ; In the second place , it is from our selves principally , if we lose the views of the Glory of Christ , and the exercise of faith be obstructed therein . All our spiritual disadvantages do arise from our selves . It is the remainder of lusts and corruptions in us , either indulged by sloth and negligence , or excited and inflamed by Satans Temptations , that do obstruct us in this duty . Whilst they are in any disorder or disturbance , it is in vain for us to expect any clear view of this Glory . THAT view of the Glory of Christ , whereof we treat , consists in two things ; namely , its especial Nature , and its necessary Adjunct or effect . The first is , a spiritual perception or understanding of it as revealed in the Scriptures . For the revelation of the Glory of his Person , Office and Grace , is the Principal Subject of them , and the principal Object of our Faith. And the other consists in multiplied thoughts about him , with actings of Faith in Love , Trust , Delight , and longing after the the full enjoyment of him , 1 Pet. 1. 8. If we satisfie our selves in meer notions and speculations about the Glory of Christ as doctrinally revealed unto us , we shall find no transforming power or efficacy communicated unto us thereby . But when under the conduct of that spiritual Light our affections do cleave unto him with full purpose of heart , our minds are filled with thoughts of him , and delight in him , and faith is kept up unto its constant exercise in Trust and Affiance on him , virtue will proceed from him to purifie our hearts , increase our holiness , strengthen our Graces , and to fill us sometimes with joy unspeakable and full of Glory . This is the just temperature of a state of spiritual health ; namely , when our Light of the knowledge of the Glory of God in Christ , doth answer the means of it which we enjoy ; and when our Affections unto Christ do hold proportion unto that light ; and this according unto the various degrees of it ; for some have more , and some have less . Where Light leaves the Affections behind , it ends in Formality or Atheism : And where Affections outrun Light they sink in the Bog of Superstition , doting on Images and Pictures or the like . But where things go not into these excesses , it is better that our affections exceed our light on the defect of our understandings , than that our light exceed our affections from the corruption of our wills . In both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us , especially if not kept constantly under the discipline of Mortification , but some way indulged unto . For , 1. THE steam of their disorder will cloud and darken the understanding , that it shall not be able clearly to discern any spiritual object , least of all the greatest of them . There is nothing more acknowledged even in things natural and moral than that the disorder of the passions and affections will blind , darken , and deceive the mind in its Operations . And it is much more so in things spiritual , wherein that Disorder is an immediate Rebellion against its proper conducting Light ; that is , against the Light and Rule of Grace . THERE are three sorts of them unto whom the Gospel is preached , in whom there are various Obstructions of this view . 1. THERE is in obstinate unbelievers a darkness that is an effect of the power of Satan on their minds , in blinding of them , which makes it impossible for them to behold any thing of the Glory of Christ. So the Apostle declares it , If our Gospel be hid , it is hid unto them that are lost , in whom the God of this World hath blinded the minds of them that believe not ; lest the light of the glorious Gospel of Christ , who is the Image of God , should shine unto them , 2 Cor. 4. 3 , 4. Of these we do not speak . 2. THERE is in all men , a corrupt , natural darkness ; or such a depravation of their minds by nature , as that they cannot discern this Glory of Christ in a due manner . Hence the Light shineth in darkness and the darkness comprehendeth it not , John. 1. 5. For the natural man receiveth not the things of the spirit of God , for they are foolishness unto him , neither can he know them , because they are spiritually discerned , 1 Cor. 2. 14. Hence it is that although Christ be preached among us continually , yet there are very few who discern any Glory or Beauty in him , for which he should be desired , as the Prophet complains , Isa. 53. 1 , 2. But I speak not of this natural darkness in general . But even these persons have their minds filled with prejudices against the Gospel and darkned as unto the Glory of Christ according as corrupt lusts and affections are prevalent in them , see Joh. 1. 44. chap. 12. 43. Hence is the difference that is among the common hearers of the word . For although no man can do any thing of himself for the receiving of Christ , and the beholding of his Glory , without the especial aid of the Grace of God , Mat. 11. 24. John. 6. 44 , 45 ; Yet some may make more opposition unto believing , and lay more hindrances in their own way , than others ; which is done by their lusts and corruptions . 3. THERE are those in whom both these evils are cured by faith , wherein the eyes of our understandings are enlightened to perceive and discern spiritual things , Ephes. 1. 16 , 17 , 18. But this cure is wrought in this life but in part , 1 Cor. 13. 12. And in this cure by a supply of a principle of saving light unto our minds , there are many degrees . For some have a clearer light than others , and thereby a more clear discerning of the Mystery of the Wisdom of God , and of the Glory of Christ therein . But whatever be our attainments herein , that which obstructs this light , that hinders it from shining in a due manner , that obstructs and hinders faith in its view of the Glory of Christ. And this is done by the remainders of corrupted nature in us , when they act in any prevalent degree . For they darken the mind and weaken it in its spiritual Operations . That is , where any corrupt and inordinate affections , as love of the world , cares about it , inclinations unto sensuality , or the like spiritual disorders do prevail , faith is weakened in its spiritual acts , especially in discerning and beholding the Glory of Christ. For the mind is rendred unsteady in its enquiries after it , being continually distracted and diverted with vain thoughts and Imaginations . PERSONS under the Power of such Distempers may have the same doctrinal knowledge of the Person of Christ his Office and his grace with other men , and the same evidence of its Truth fixed on their minds ; but when they endeavour a real intuition into the things themselves , all things are dark and confused unto them from the uncertainty and instability of their own minds . THIS is the sum of what I do design . We have by Faith a View of the Glory of Christ. This View is weak and unsteady from the Nature of Faith it self , and the way of its proposal unto us as in a Glass , in comparison of what by Sight we shall attain unto . But moreover , where corrupt Lusts or inordinate Affections are indulged unto , where they are not continually mortified , where any one sin hath a perplexing prevalency in the Mind , Faith will be so far weakened thereby , as that it can neither see nor meditate upon this Glory of Christ in a due manner . This is the Reason why the most are so weak and unstable in the performance of this Duty , yea are almost utterly unacquainted with it . The Light of Faith in the Minds of Men being impaired , clouded , darkned by the prevalency of unmortified Lusts , it cannot make such discoveries of this Glory , as otherwise it would do . And this makes the preaching of Christ unto many so unprofitable as it is . SECONDLY ; In the View of the Glory of Christ which we have by Faith , it will fill the Mind with Thoughts and Meditations about him , whereon the affections will cleave unto him with delight . This , as was said , is inseparable from a spiritual View of his Glory in its due exercise . Every one that hath it , must and will have many Thoughts concerning , and great affections to him . See the description of these things , Phil. 3. 8 , 10. It is not possible , I say , that we should behold the Glory of his Person , Office and Grace , with a due conviction of our concernment and interest therein , but that our Minds will be greatly affected with it , and be filled with contemplations about it . Where it is not so with any , it is to be feared that they have not heard his voice at any time , nor seen his shape , whatever they profess . A spiritual sight of Christ will assuredly produce love unto him , and if any Man love him not , he never saw him , he knows him not at all . And that is no love , which doth not beget in us many thoughts of the object beloved . He therefore who is partaker of this Grace , will think much of what Christ is in himself , of what he hath done for us , of his love and condescention , of the manifestation of all the glorious excellencies of the Divine Nature in him , exerted in a way of infinite Wisdom and Goodness for the Salvation of the Church . Thoughts and Meditations of these things will abound in us , if we are not wanting unto the due exercise of Faith : and intense inflamed Affections unto him , will ensue thereon , at least they will be active unto our own refreshing experience . And where these things are not in reality ( though in some they may be only in a mean and low degree ) Men do but deceive their own Souls in hopes of any benefit by Christ or the Gospel . THIS therefore is the present case . Where there are prevailing sinful Distempers or inordinate Affections in the Mind , such as those before mentioned , as Self-love , love of the World , cares and fears about it , with an excessive valuation of relations and enjoyments ; they will so far cumber and perplex it with a multitude of thoughts about their own Objects , as shall leave no place for sedate Meditations on Christ and his Glory . And where the thoughts are engaged , the Affections which partly excite them , and partly are led by them , will be fixed also , Col. 3. 1 , 2. THIS is that which in the most , greatly promoteth that imperfection , which is in our View of the Glory of Christ , by Faith in this Life . According to the proportion and degree of the prevalency of Affections , corrupt , earthly , selfish or sensual , filling the Heads and Hearts of Men with a multitude of thoughts about what they are fixed on , or inclined unto ; so is Faith obstructed and weakened in this Work and Duty . WHEREFORE , whereas there is a remainder of these Lusts , as to the Seeds of them in us all , tho more mortified in some than in others ; yet having the same effects in the minds of all , according to the Degree of their remainder ; thence it is as from an Efficacious cause of it , that our View of the Glory of Christ by Faith , is in many so weak , imperfect and unsteady . THIRDLY , We have interruption given unto the work of Faith herein , by the Temptations of Satan . His original great design , wherever the Gospel is preached , is to blind the Eyes of Men , that the Light of the glorious Gospel of Christ , who is the Image of God , should not shine into them , or irradiate their Minds , 2 Cor. 4. 4. And herein he prevails unto astonishment . Let the Light of the Gospel in the preaching of the Word be never so glorious ; yet by various means and artifices , he blinds the Minds of the most , that they shall not behold any thing of the Glory of Christ therein . By this means he continues his rule in the Children of Disobedience . With respect unto the Elect , God overpowers him herein . He shines into their Hearts to give them the Knowledge of his Glory in the face of Christ Jesus , vers . 6. Yet will not Satan so give over . He will endeavour by all ways and means to trouble , discompose , and darken the mind even of them that believe , so as that they shall not be able to retain clear and distinct Views of this Glory . And this he doth two ways . 1. WITH some he imploys all his Engines , useth all his Methods of Serpentine Subtilty , and casts in his fiery Darts , so to disquiet , discompose and deject them , as that they can retain no comfortable Views of Christ or his Glory . Hence arise fears , doubts , disputes , uncertainties , with various Disconsolations . Hereon they cannot apprehend the Love of Christ , nor be sensible of any Interest they have therein , or any refreshing perswasions that they are accepted with him . If such things sometimes shine and beam into their Minds , yet they quickly vanish and disappear . Fears that they are rejected and cast off by him , that he will not receive them here nor hereafter , do come in their place ; hence are they filled with Anxieties and Despondencies , under which it is impossible they should have any clear View of his Glory . I KNOW that Ignorance , Atheism and Obstinate Security in sensual Sins , do combine to despise all these things . But it is no new thing in the World , that Men outwardly professing Christian Religion , when they find gain in that Godliness , should speak evil of the things which they know not , and corrupt themselves in what they know naturally , as bruit Beasts . 2. WITH others he deals after another manner . By various means he seduceth them into a careless Security wherein they promise Peace unto themselves without any diligent search into these things . Hereon they live in a general presumption that they shall be saved by Christ , although they know not how . This makes the Apostle so earnest in pressing the Duty of self-examination on all Christians , 2 Cor. 13. 5. Examine your selves whether you be in the Faith : prove your own selves : know you not your own selves that Christ is in you , except you be reprobates ? The Rule of Self-judging prescribed by him , is whether Christ be in us or no ; and in us he cannot be , unless he be received by that Faith wherewith we behold his Glory . For by Faith we receive him , and by Faith he dwelleth in our hearts . Joh. 1. 12. Eph. 3. 17. THIS is the principal way of his prevailing in the World. Multitudes by his Seduction live in great security under the utmost neglect of these things . Security is granted to be an Evil destructive of the Souls of Men ; but then it is supposed to consist only in Impenitency for great and open Sins ; but to be neglective of endeavouring an experience of the Power and Grace of the Gospel in our own Souls , under a Profession of Religion , is no less destructive and pernicious , than impenitency in any course of sin . THESE and the like Obstructions unto Faith in its Operations being added unto its own imperfections , are another cause whence our View of the Glory of Christ in this World is weak and unsteady ; so that for the most part it doth but transiently affect our Minds , and not so fully transform them into his likeness , as otherwise it would . IT is now time to consider , that sight which we shall have of the Glory of Christ in Heaven , in comparison of that which we have here below . Now this is equal , stable , always the same without interruption or diversion . And this is evident , both in the causes or means of it , as also in our perfect Deliverance from every thing that might be an hindrance in it , or an obstrunction unto it . 1. WE may consider the state of our minds in Glory . The faculties of our Souls shall then be made perfect , Heb. 12. The Spirits of just Men made perfect . ( 1. ) Freed from all the clogs of the flesh , and all its influence upon them , and restraint of their Powers in their Operations . ( 2. ) Perfectly purified from all Principles of instability and variety ; of all Inclinations unto things Sensual and Carnal , and all Contrivances of Self-preservation or Advancement , being wholly transformed into the Image of God , in spirituality and holiness . And to take in the state of our Bodies after the Resurrection ; even they also in all their Powers and Senses , shall be made entirely subservient unto the most spiritual actings of our Minds in their highest Elevation by the Light of Glory . Hereby shall we be enabled and fitted eternally to abide in the Contemplation of the Glory of Christ , with joy and satisfaction . The understanding shall be always perfected with the Vision of God , and the Affections cleave inseparably to him ; which is Blessedness . THE very essential faculties of our Souls in that way and manner of working , which by their Union with our Bodies they are confined unto , are not able to comprehend and abide constantly in the Contemplation of this Glory . So that , though our sight of it here be dim and imperfect , and the proposal of it obscure ; yet from the weakness of our minds , we are forced sometimes to turn aside from what we do discern , as we do our bodily eyes from the beams of the Sun , when it shines in its brightness . But in this perfect State they are able to behold and delight in this Glory constantly , with eternal satisfaction . BUT as for me ( saith David ) I will behold thy face in Righteousness ; I shall be satisfied when I awake , with thy likeness , Psal. 17. 15. It is Christ alone , who is the Likeness and Image of God. When we awake in the other World , with our Minds purified and rectified , the beholding of him shall be always satisfying unto us . There will be then no Satiety , no Weariness , no Indispositions ; but the Mind being made perfect in all its faculties , powers and operations , with respect unto its utmost end , which is the enjoyment of God , is satisfied in the beholding of him for evermore . And where there is perfect satisfaction without Satiety , there is blessedness for ever . So the Holy Spirit affirms of the four living Creatures in the Revelation ; They rest not day nor night , saying , holy , holy , holy Lord God Almighty , Chap. 4. 8. They are continually exercised in the Admiration and Praises of God in Christ , without weariness or interruption . Herein shall we be made like unto Angels . 2. AS our Minds in their essential powers and Faculties shall be enabled to comprehend and acquiesce in this Glory of Christ , so the means or instrument of the beholding of it , is much more excellent than Faith , and in its kind absolutely perfect , as hath in part been before declared . This is vision or sight . Here we walk by Faith , there by Sight . And this Sight is not an external aid , like a Glass helping the weakness of the visive faculty to see things afar off ; but it is an internal power , or an act of the internal power of our Minds , wherewith they are endowed in a glorified state . Hereby we shall be able to see him face to face , to see him as he is , in a direct comprehension of his Glory ; for this sight or visive power shall be given us for this very end , namely , to enable us so to do . Hereunto the whole Glory of Christ is clear , perspicuous and evident , which will give us eternal Acquiescency therein . Hence shall our sight of the Glory of Christ be invariable , and always the same . 2. THE Lord Christ will never in any one instance , on any occasion , so much as one moment withdraw himself from us , or Eclipse the proposal and manifestation of himself unto our sight . This he doth sometimes in this life , and it is needful for us that so he should do . We shall be ever with the Lord , 1 Thes. 4. 17. without end , without interruption . This is the Center of good and evil , as to the future different states of Men. They shall be for ever . Eternity makes them absolutely good on the one hand , and absolutely evil on the other . To be in Hell under the wrath of God , is in it self the greatest penal Evil : But to be there for ever , without the Intermission of Misery , or Determination of Time , is that which renders it the greatest evil unto them who shall be in that condition . So is Eternity the Life of future Blessedness . We shall be ever with the Lord , without Limitation of Time , without Interruption of Enjoyment . THERE are no vicissitudes in the heavenly state . The New Hierusalem hath no Temple in it , for the Lord God Almighty , and the Lamb are the Temple thereof , Revel . 21. 24. There is no need of instituted means of Worship , nor of Ordinances of Divine Service . For we shall need neither encrease of Grace , nor Excitations unto its exercise . The constant , immediate , uninterrupted enjoyment of God and the Lamb , supplieth all . And it hath no need of the Sun , nor of the Moon to shine in-it ; for the Glory of God doth enlighten it , and the Lamb is the Light thereof . The Light of the Sun is excellent ; howbeit ; it hath its Seasons , after it hath shone in its brightest Lustre , it gives place to the night and darkness . So is the Light of the Moon of great use in the Night ; but it hath its Seasons also . Such is the Light we have of the Glory of God and the Lamb in this World. Sometimes it is as the Light of the Sun , which under the Gospel is seven fold , as the Light of Seven Days in one , in comparison of the Law , Isa. 30. 26. Sometimes as the Light of the Moon , which giveth relief in the Night of Temptations and Trials . But it is not constant ; we are under a vicissitude of Light and Darkness , Views of Christ , and a loss of him . But in Heaven the perpetual presence of Christ with his Saints , makes it always one Noon of Light and Glory . 3. THIS Vision is not in the least liable unto any weaknings from internal defects , nor any assaults from Temptations , as is the sight of Faith in this Life . No Doubts or Fears , no disturbing Darts or Injections shall there have any place . There shall no Habit , no Quality , no Inclination or Disposition remain in our Souls , but what shall eternally lead us unto the Contemplation of the Glory of Christ , with delight and complacency . Nor will there be any defect in the gracious Powers of our Souls , as unto a perpetual exercise of them ; and as unto all other opposing Enemies , we shall be in a perpetual triumph over them , 1 Cor. 15. 55 , 56 , 57. The mouth of iniquity shall be stopped for ever , and the voice of the self avenger shall be heard no more . WHEREFORE the Vision which we shall have in Heaven of the Glory of Christ , is Serene ; always the same , always new and indeficient , wherein nothing can disturb the Mind in the most perfect Operations of a blessed Life . And when all the faculties of the Soul can without any internal weakness or external hindrances exercise their most perfect operations on the most perfect Object ; therein lies all the blessedness which our nature is capable of . WHEREFORE , whenever in this life we attain any comfortable refreshing View of the Glory of Christ , by the exercise of Faith on the Revelation of it , with a sense of our interest therein , we cannot but long after , and desire to come unto this more perfect abiding , invariable Aspect of it . CHAP. XIV . Other Differences between our Beholding the Glory of Christ by Faith in this World , and by Sight in Heaven . AMONG the many other Differences which might be insisted on ( altho the greatest of them are unto us at present absolutely incomprehensible , and so not to be enquired into ) I shall name two only , and so put a close to this Discourse . 1. IN the View which we have here of the Glory of Christ by Faith , we gather things as it were one by one , in several parts and parcels out of the Scripture , and comparing them together in our Minds , they become the Object of our present Sight , which is our spiritual comprehension of the things themselves . We have no proposal of the Glory of Christ unto us by Vision or illustrious appearance of his Person , as Isaiah had of old , Chap. 6. 1 , 2 , 3 , 4. or as John had in the Revelation , Chap. 1. vers . 13 , 14 , 15 , 16. We need it not , it would be of no advantage unto us . For as unto the assurance of our Faith , we have a word of prophesie more useful unto us , than a Voice from Heaven , 2 Pet. 1. 17 , 18 , 19. And of those who received such Visions , tho of eminent use unto the Church ; yet as unto themselves , one of them cryed out , Wo is me , I am undone ; and the other fell as dead at his feet . We are not able in this life to bear such glorious Representations of him , unto our Edification . AND as we have no such external proposals of his Glory unto us in Visions , so neither have we any New Revelations of him , by immediate inspiration . We can see nothing of it , know nothing of it , but what is proposed unto us in the Scripture , and that as it is proposed . Nor doth the Scripture it self in any one place , make an entire proposal of the Glory of Christ , with all that belongs unto it ; nor is it capable of so doing ; nor can there be any such Representation of it , unto our capacity on this side Heaven . If all the Light of the Heavenly Luminaries had been contracted into one , it would have been destructive , not useful to our sight ; But being by Divine Wisdom distributed into Sun , Moon and Stars , each giving out his own Proportion , it is suited to declare the Glory of God , and to enlighten the World : So if the whole Revelation of the Glory of Christ , and all that belongs unto it , had been committed into one series and contexture of Words , it would have overwhelmed our Minds , rather than enlightned us . Wherefore God hath distributed the Light of it through the whole Firmament of the Books of the Old and New Testament , whence it communicates it self , by various parts and degrees unto the proper use of the Church . In one place we have a description of his Person , and the Glory of it ; sometimes in words plain and proper , and sometimes in great variety of Allegories , conveying an heavenly Sense of things unto the Minds of them that do believe ; In others of his Love and Condescention in his Office , and his Glory therein . His Humiliation , Exaltation and Power , are in like manner in sundry places represented unto us . And as one Star differeth from another in Glory ; so it was one way , whereby God represented the Glory of Christ , in Types and Shadows under the Old Testament , and another wherein it is declared in the New. Illustrious Testimonies upon all these things are planted up and down in the Scripture , which we may collect as choice flowers in the Paradise of God , for the Object of our Faith and Sight thereby . SO the Spouse in the Canticles considered every part of the Person and Grace of Christ distinctly by it self , and from them all , concludes that he is altogether lovely , Chap. 5. 10 , 11 , 12 , 13 , 14 , 15 , 16. So ought we to do in our study of the Scripture , to find out the Revelation of the Glory of Christ , which is made therein , as did the Prophets of old , as unto what they themselves received by immediate Inspiration . They searched diligently what the spirit of Christ which was in them did signifie , when it testified-before hand the sufferings of Christ , and the glory which should ensue , 1 Pet. 1. 11 , 12. But this seeing of Christ by parts in the Revelation of him , is one cause why we see him here but in part . SOME suppose that by Chopping and Painting , and Gilding , they can make an Image of Christ that shall perfectly represent him to their Sences and carnal Affections from head to foot . But they feed on ashes , and have a lie in their right hand , Jesus Christ is evidently crucified before our eyes in the Scripture , Gal. 3. 1. So also is he evidently exalted , and glorified therein . And it is the Wisdom of Faith to gather into one , those parcelled Descriptions that are given of him , that they may be the Object of its View and Contemplation . IN the Vision which we shall have above , the whole Glory of Christ will be at once and always represented unto us ; and we shall be enabled in one act of the Light of Glory to comprehend it . Here indeed we are at a loss ; our minds and understandings fail us in their Contemplations . It will not yet enter into our hearts to conceive what is the beauty , what is the Glory of this compleat Representation of Christ unto us . To have at once all the Glory of what he is , what he was in his outward State and Condition , what he did and suffered , what he is Exalted unto , his Love and Condescention , his Mystical Union with the Church , and the Communication of himself unto it , with the Recapitulation of all things in Him ; and the Glory of God , even the Father , in his Wisdom , Righteousness , Grace , Love , Goodness , Power , shining forth eternally in him , in what he is , hath done , and doth , all presented unto us in one view , all comprehended by us at once , is that which at present we cannot conceive . We can long for it , pant after it , and have some foretasts of it ; namely of that State and Season , wherein our whole Souls in all their powers and faculties , shall constantly , inseparably , eternally cleave by Love unto whole Christ in the sight of the Glory of his Person and Grace , until they are watered , dissolved and inebriated in the Waters of Life , and the Rivers of Pleasure that are above for evermore . So must we speak of the things which we admire , which we adore , which we love , which we long for , which we have some foretasts of in sweetness ineffable , which yet we cannot comprehend . THESE are some few of those things whence ariseth the difference between that view which we have here of the Glory of Christ , and that which is reserved for Heaven ; namely , such as are taken from the difference between the means or instruments of the one and the other , Faith and Sight . IN the last place , the great difference between them , consists in , and is manifested by their effects . Hereof I shall give some few instances , and close this discourse . 1. THE Vision which we shall have of the Glory of Christ in Heaven , and of the Glory of the immense God in him , is perfectly and absolutely transforming . It doth change us wholly into the Image of Christ. When we shall see him , we shall be as he is , we shall be like him , because we shall see him , 1 Joh. 3. 2. But although the closing , perfecting act of this Transformation be an act of sight , or the sight of Glory ; yet there are many things towards it , or degrees in it , which we may here take notice of in our way . 1. THE Soul upon its Departure from the Body , is immediately freed fom all the Weakness , Disability , Darkness , Uncertainties and Fears , which were impressed on it from the Flesh ; wherewith it was in the strictest Union . The Image of the first Adam as fallen , is then abolished . Yea , it is not only freed from all irregular sinful Distempers cleaving to our Nature as corrupted , but from all those sinless Grievances and Infirmities which belong unto the Original Constitution of it . This necessarily ensues on the Dissolution of the Person in order unto a blessed State. The first entrance by Mortality into Immortallity , is a step towards Glory . The ease which a blessed Soul finds in a deliverance from this Encumbrance , is a Door of entrance into eternal Rest. Such a change is made in that , which in it self is the Center of all Evil , namely Death , that it is made a means of freeing us from all the Remainders of what is evil . FOR this doth not follow absolutely on the Nature of the thing it self . A meer Dissolution of our Natures can bring no Advantage with it , especially as it is a part of the Curse . But it is from the Sanctification of it by the Death of Christ. Hereby that which was Gods Ordinance for the Infliction of Judgment , becomes an effectual Means for the Communication of Mercy , 1 Cor. 5. 22. Chap. 15. 54. It is by vertue of the Death of Christ alone , that the Souls of Believers are freed by Death from all impressions of Sin , Infirmity and Evils , which they have had from the Flesh , which were their Burden , under which they groaned all their Days . No Man knows in any measure the Excellency of this Priviledge , and the Dawnings of Glory which are in it , who hath not been wearied , and even worn out , through long conflicting with the Body of Death . The Soul hereon being freed from all Annoyances , all Impressions from the Flesh , is expedite and enlarged unto the Exercise of all its gracious Faculties , as we shall see immediately . WITH wicked Men it is not so . Death unto them is a Curse ; and the Curse is the Means of the Conveyance of all Evil , and not Deliverance from any . Wherein they have been warmed and refreshed by the Influences of the Flesh , they shall be deprived of it . But their Souls in their separate State , are perpetually harrased with the disquieting Passions which have been impressed on their Minds by their corrupt fleshly Lusts. In vain do such Persons look for Relief by Death . If there be any thing remaining of present good and usefulness to them , they shall be deprived of it . And their Freedom for a Season from bodily pains , will no way lie in the Ballance against that Confluence of Evils which Death will let in upon them . 2. THE Spirits of just Men being freed by Death from the Clog of the Flesh , not yet refined ; all the Faculties of their Souls , and all the Graces in them , as Faith , Love and Delight , are immediately set at Liberty , enabled constantly to exercise themselves on God in Christ. The end for which they were created , for which our Nature was endowed with them , was , that we might adhere unto God by them , and come unto the Enjoyment of him . Being now freed wholly from all that Impotency , perversness , and Disability unto this End , with all the Effects of them , which came upon them by the Fall ; they are carried with a full Stream towards God , cleaving unto him with the most intense Embraces . And all their Actings towards God , shall be natural , with Facility , Joy , Delight and Complacency . We know not yet the Excellency of the Operations of our Souls in divine things , when disburdened of their present Weight of their Flesh. And this is a second step towards the Consummation of Glory . For , IN the Resurrection of the Body , upon its full Redemption , it shall be so purified , sanctified , glorified , as to give no Obstruction unto the Soul in its Operations , but be a blessed Organ for its highest and most spiritual Actings . The Body shall never more be a Trouble , a Burthen unto the Soul , but an Assistant in its Operations , and participant of its Blessedness . Our Eyes were made to see our Redeemer , and our other Sences to receive impressions from him , according unto their Capacity . As the Bodies of wicked Men shall be restored unto them to encrease and compleat their Misery in their Sufferings ; so shall the Bodies of the Just be restored unto them , to heighten and consummate their Blessedness . 3. THESE things are preparatory unto Glory . The compleat Communication of it , is by the Infusion of a new heavenly Light into the Mind , enabling us to see the Lord Christ as he is . The Soul shall not be brought into the immediate Presence of Christ without a new Power to behold him , and the immediate Representation of his Glory . Faith now doth cease as unto the manner of its Operation in this Life , whilst we are absent from Christ. This Light of Glory succeeds into its Room , fitted for that State and all the ends of it , as Faith is for that which is present . And , 4. IN the first Operation of this Light of Glory , Believers shall so behold the glory of Christ , and the glory of God in him , as that therewith , and thereby they shall be immediately and universally changed into his Likeness . They shall be as he is , when they shall see him as he is . There is no growth in glory , as unto Parts , there may be as unto Degrees . Additions may be outwardly made unto what is at first received , as by the Resurrection of the Body ; but the internal Light of Glory , and its transforming Efficacy is capable of no degrees , though new Revelations may be made unto it , unto Eternity . For the infinite Fountain of Life , and Light , and Goodness , can never be fathomed , much less exhausted . And what God spake on the Entrance of sin , by the way of contempt and reproach , Behold the Man is become like one of us , upbraiding him with what he had foolishly designed ; on the Accomplishment of the Work of his Gace , he says in Love and infinite Goodness , Man is become like one of us , in the perfect Restoration of our Image in him . This is the first Effect of the Light of Glory . FAITH also in beholding the glory of Christ in this Life , is accompanied with a transforming Efficacy , as the Apostle expresly declares , 2 Cor. 3. 18. It is the Principle from whence , and the Instrumental Cause whereby all spiritual change is wrought in us in this Life ; but the Work of it is imperfect ; first because it is gradual , and then because it is partial . 1. AS unto the manner of its Operation , it is gradual , and doth not at once transform us into the Image of Christ. Yea , the degrees of its Progress therein , are unto us for the most part imperceptible . It requires much spiritual Wisdom and Observation to obtain an Experience of them in our own Souls . The inward man is renewed day by day , whilst we behold these invisible things , 2 Cor. 4. 16 , 17 , 18. but how ? even as the outward Man decays by Age , which is by insensible Degrees and Alterations . Such is the Transformation which we have by Faith in its present View of the glory of Christ. And according to our Experience of its Efficacy herein , is our Evidence of its Truth and Realty in the beholding of him . No Man can have the least ground of assurance that he hath seen Christ and his glory by Faith , without some Effects of it in changing him into his Likeness . For as on the Touch of his Garment by the Woman in the Gospel , Vertue went out from him to heal her Infirmity : So upon this View of Faith , an influence of transforming Power will proceed from Christ unto the Soul. 2. AS unto the Event it is but partial . It doth not bring this Work unto perfection . The change wrought by it , is indeed great and glorious ; or as the Apostle speaks , it is from Glory to Glory , in a Progress of glorious Grace : But absolute perfection is reserved for Vision . As unto Divine Worship , Perfection was not by the Law. It did many things preparatory unto the Revelation of the Will of God concerning it ; but it made nothing perfect : So absolute Perfection in Holiness , and the Restoration of the Image of God , is not by the Gospel , is not by Faith ; however it gives us many preparatory degrees unto it , as the Apostle fully declares , Phil. 3. 10 , 11 , 12 , 13 , 14. SECONDLY , Vision is Beatifical , as it is commonly called , and that not amiss . It gives perfect Rest and Blessedness unto them in whom it is . This may be a little opened in the ensuing Observations . 1. THERE are continual Operations of God in Christ , in the Souls of them that are glorified , and Communications from him unto them . For all Creatures must eternally live even in Heaven , in dependance on him who is the eternal Fountain of Being , Life , Goodness and Blessedness unto all . As we cannot subsist one moment in our Beings , Lives , Souls , Bodies , the inward or outward Man , without the continual Actings of divine Power in us , and towards us ; so in the glorified State our All shall depend eternally on Divine Power and Goodness , communicating themselves unto us , for all the ends of our blessed Subsistance in Heaven . 2. WHAT is the way and manner of these Communications , we cannot comprehend . We cannot indeed fully understand the Nature and way of his Spiritual Communications unto us in this Life . We know these things by their Signs , their outward Means , and principally by the Effects they produce in the real change of our Natures . But in themselves we see but little of them . The wind bloweth where it listeth , and we hear the Sound thereof , but we know not whence it cometh , and whither it goeth ; so is every one that is born of the Spirit , Joh. 3. 8. All Gods real Operations in Heaven and Earth are incomprehensible , as being Acts of infinite Power , and we cannot search them out unto Perfection . 3. ALL Communications from the Divine Being and infinite Fulness in Heaven unto glorified Saints , are in , and through Christ Jesus , who shall for ever be the Medium of Communication between God and the Church , even in glory . All things being gathered into one head in him , even things in Heaven , and things in Earth ; that Head being in immediate dependence on God , this Order shall never be dissolved , Ephese 1. 10 , 11. 1 Cor. 3. 23. And on these Communications from God through Christ depends entirely our Continuance in a State of Blessedness and Glory . We shall no more be self-subsistent in glory , than we are in Nature or Grace . 4. THE way on our part whereby we shall receive these Communications from God by Christ , which are the eternal Springs of Life , Peace , Joy and Blessedness , is this Vision , the Sight whereof we speak . For as it is expresly assigned thereunto in the Scripture ; so whereas it contains the perfect Operation of our Minds and Souls in a perfect State , on the most perfect Object , it is the only means of our Blessedness . And this is the true Cause whence there neither is , nor can be any Satiety or weariness in Heaven , in the eternal Contemplation of the same glory . For not only the Object of our sight is absolutely infinite , which can never be searched into the bottom ; yea , is perpetually new unto a finite understanding ; so our subjective Blessedness consisting in continual fresh Communications from the infinite Fulness of the Divine Nature , derived unto us through Vision , is always new , and always will be so to Eternity . Herein shall all the Saints of God drink of the Rivers of Pleasure that are at his Right Hand , be satisfied with his Likeness , and refresh themselves in the eternal Springs of Life , Light and Joy for evermore . THIS effect that View which we have by Faith of the glory of Christ in this World , doth not produce . It is Sanctifying , not Glorifying . The best of Saints are far from a perfect or glorified State in this Life . And that not only on the account of the outward Evils , which in their Persons they are exposed unto ; but also of the Weakness and Imperfection of their inward State in Grace . Yet we may observe some things unto the Honour of Faith in them who have received it . As , 1. IN its due Exercise on Christ , it will give unto the Souls of Believers some previous Participation of future glory , working in them Dispositions unto , and Preparation for the Enjoyment of it . 2. THERE is no Glory , no Peace , no Joy , no Satisfaction in this World to be compared with what we receive by that weak and imperfect View which we have of the Glory of Christ by Faith. Yea , all the Joys of the World are a thing of nought in Comparison of what we so receive . 3. IT is sufficient to give us such a Perception , such a Foretaste of future Blessedness in the Enjoyment of Christ , as may continually stir us up to breath and pant after it . But it is not Beatifical . OTHER Differences of an alike Nature between our Beholding of the Glory of Christ in this Life by Faith , and that Vision of it , which is reserved for Heaven , might be insisted on ; but I shall proceed no further . There is nothing farther for us to do herein but that now and always we shut up all our Meditations concerning it , with the deepest Self-abasement out of a Sense of our Unworthiness and Insufficiency to comprehend those things , Admiration of that excellent Glory which we cannot comprehend , and vehement Longings for that Season when he shall see him as he is , be ever with him , and know him , even as we are known . FINIS . Notes, typically marginal, from the original text Notes for div A53708-e4660 See Joh. 1. 18. Chap. 14. 7 , 8 , 9 , 10. 2 Cor. 4. 6. Col. 1. 16. Ephes. 3. 4 , 5 , 6 , 7 , 8 , 9 , 10. Heb. 1. 2. 
A86677	----	Lazarus's sores licked; or, An answer to these three positions: I: that Christ paid tribute to Cæsar. II. That Cæsar was an usurper in Judea, and had onely bare possession, but no right at all. III. That bare possession, without any right to a throne, gives title sufficient to the usurper, and is ground sufficient for people to subject to that usurper. Hall, Edmund, 1619 or 20-1687. This text is an enriched version of the TCP digital transcription A86677 of text R202495 in the English Short Title Catalog (Thomason E615_19). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 55 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86677 Wing H326 Thomason E615_19 ESTC R202495 99862750 99862750 114926 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86677) Transcribed from: (Early English Books Online ; image set 114926) Images scanned from microfilm: (Thomason Tracts ; 94:E615[19]) Lazarus's sores licked; or, An answer to these three positions: I: that Christ paid tribute to Cæsar. II. That Cæsar was an usurper in Judea, and had onely bare possession, but no right at all. III. That bare possession, without any right to a throne, gives title sufficient to the usurper, and is ground sufficient for people to subject to that usurper. Hall, Edmund, 1619 or 20-1687. [4], 19, [1] p. [s.n.], Printed at London : anno 1650. Attributed to Edmund Hall. A reply to an unidentified work by Lazarus Seaman. Annotation on Thomason copy: "Nou. 9.". Reproduction of the original in the British Library. eng Seaman, Lazarus, d. 1675. Jesus Christ -- Political and social views -- Early works to 1800. Legitimacy of governments -- Early works to 1800. A86677 R202495 (Thomason E615_19). civilwar no Lazarus's sores licked; or, An answer to these three positions: I: that Christ paid tribute to Cæsar. II. That Cæsar was an usurper in Judea Hall, Edmund 1650 10027 17 95 0 0 0 0 112 F The rate of 112 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Lazarus's sores licked ; Or , AN ANSWER TO These three POSITIONS : I. That Christ paid Tribute to Caesar . II. That Caesar was an Usurper in Judea , and had onely bare Possession , but no Right at all . III. That bare Possession , without any Right to a Throne , gives Title sufficient to the Usurper , and is ground sufficient for People to subject to that Usurper . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Matth. 22. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. Hom. 71. in Matth. 22. Printed at LONDON , Anno 1650. To the READER . IT is not ( courteous Reader ) with an Hereticall Independent , a Papist , or a proud Prelaticall Protestant , that I am to deale withall ; but with a Presbyterian ; and not with a loose , vaine , weak but with a grave solid , judicious , and learned one ; with such a one I undertake to grapple . I confess it is a bold attempt ; and the Truth may suffer much under pretence of defending it . I have made it my profession to defend Truth ( since I could grasp a Spea● ) in Jonathans Armour , more then with Davids sling : but since I cannot now go in Jonathans Armour , I have boldly taken up Davids sling and from the brook of living water , have fetcht smoothe stones to sling at this Champion , who , like another Goliah chalengeth all the world to answer him . Indeed the odds betwixt my Antagonist and my self are great ; for , I am but a youth , and he a man of war from his youth . This is the first Field ( of this kinde ) that ever I pitched ; but he hath pitched many . He hath both the Hill and the Winde of me in this field : for he hath many learned Authors who in some things support him ; and he hath ( which is all ) the Times on his side : whereas I am alone in this controversie , like the Dove in the valley and shall be envied by the most that read my papers . Truly had he been a Papist , or an Heretick , or one de crumenimulga turba , that had onely writ to get money ; had he not been a Presbyterian , and an eminent one , and by his open Apostacie , and impudent defence of a dangerous Errour both in Cambridge and London ▪ scandalized his profession reproached the Gospel , hardned the wicked , and perverted many ; and grieved and made ashamed the rest of Gods faithful people , who stand silent , as having nothing to say against those who reproach them with such foule Apostacie , in so eminent a Presbyterian : I had altogother been silent as to this Controversie ; neither had I now done what I have done , but to rouze up the invincible pen of a most learned and pious Doctor , in case I am wronged , or the Truth by my weak defence wronged . The truth is , this fire was first kindled by him in my brest ; who by making a question of it , set me to search whether ever Christ payd Tribute to Caesar . In searching , I found the contrary so clear , that , for the undeceiving of many of my misled friends , I have adventured it to the publick view , in opposition to this relapsed Presbyterian Doctor , whose fall is so notorious , that it made M. John Goodwin kick at him in this Jeer , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Joh. 11. 11. As M. Goodwin uses the first part of our Saviours words to jeere his relapsed friend , so I shall use the latter part in charity , and say , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I pray God I may : for I am sure he sleepeth a sinfull sleep . M. John Goodwins jest , I perceive , is better then his earnest : for he speaks truth in jest , which he seldome doth in earnest . I know nothing better to rouze the Doctor , and recover him out of his swouning fit then to sprinkle some of his own holy-water in his face : 't is no worse then he gave to the Earl of Manchester , in the Epistle Dedicatory before his book called The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Christ ( saith he ) ownes none as being of his side but those that are called , chosen , and faithful , Revel. 17. 14. Your Doctorship knowes assuredly , and you need not be put in mind by me , that they who do wickedly against the Covenant , ( whether God's , or man's ) are such as are corrupted by flatteries . Neither is this without the bounds of your consideration , that [ without understanding , Covenant-breakers ] ( Rom. 1. 13. ) are joyned together , in the same Catalogue of those that are given up [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] to vile affections , Rom. 1. 26. and [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] to a reprobate minde . To these his own words retorted on himself , I 'll add but these of Chrysostome , Hom. 16. in Matth. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; I have done : I hope no man will say that I bite him : if I do , t is with his own teeth , and he may thank himself . The worst that the sharpest Censurer can say of me , is onely this , that I act the part of Dives his dogg in licking Lazarus's sores . If that be all , I shall not refuse the employment , so be it I may lick them whole : for I dare pawn my salvation upon it , that such spiritual sores as Covenant-breaking ▪ and Apostacie from persecuted Truthes , being uncured , shall sooner depress Lazarus to the place where Dives is , then carry Lazarus into Abrahams bosome . MATTH. 22. 19 , 20 , 21. Shew me the tribute-money . And they brought him a peny . And he said unto them , Whose is this image and superscription ? They say unto him Cesars . Then saith he unto them , Render therefore unto Cesar the things which are Cesars , and unto God , the things which are Gods . FRom this Text the Doctor indeavoured to prove ( as my selfe and others understood him ) that a King who hath true Title , and just Right to the Throne , and is out of possession , may lawfully subject himself to an Usurper , who hath not title , but bare possession : This he said was Christs opinion , who in Matth. 22. in the Text above rehearsed , acknowledgeth , by the penny which bare Caesars Image , that the possession was Caesars . He proved the other part , from Christs practice , who being by right King of the Jewes , being of the Royal bloud , of the family of Judah , and Heir to the Crown ; yet being out of possession , pays Tribute to Caesar , who had no right , but possession onely . That Christ paid Tribute to Caesar , he proves in Matth. 17. 24 , 25 , 26 , 27. And when they were come to Capernaum , they that received the tribute-money , came to Peter , and said , Doth not your Master pay tribute ? He saith , Yes . And when he was come into the house , Jesus prevented him , saying , What thinkest thou , Simon ? of whom do the Kings of the earth take custome or tribute ? of their own children , or of strangers ? Peter saith unto him , Of strangers . Jesus saith unto him , Then are the children free . Notwithstanding , lest we should offend them ▪ go thou to the Sea , and cast an hooke , and take up the fish that first commeth up : and when thou hast opened his mouth , thou shalt finde a peice of money : that take , and give unto them for me and thee . Now ( saith he ) though Matth. 22. 19 ▪ 20 , 21 , prove nothing but that Caesar had the possession , not the right ; yet since in Matth. 17. 24 , 25 , it was the practice of Christ to pay Tribute to Caesar , it was also the opinion of Christ in Matth. 22 , that Tribute ought to be paid to Caesar an Usurper , who had possession , but no right , by those that had right to the Crown , yet were out of possession : and that because the practice of Christ , and the opinion of Christ were one and the same ; otherwise we should make a strange Christ of him . But he did pay Tribute to Caesar ( Mat. 17. 24 , 25. ) though he were by right King of the Jewes , but out of possession . By this 't is manifest , that the Doctor holds these opinions ; upon which he grounds his Discourse . 1. That Christ paid Tribute to Caesar . 2. That Caesar was an Usurper , one that had no right , but bare possession onely of the Kingdome of Judea . 3. That bare possession without any right , is ground sufficient for any people to subject to that power . Now because I am resolved to be briefe , I will avoid all ambages , and forthwith enter the list , and grapple with the Doctor , by denying every one of these Propositions : viz. 1. Christ did never pay Tribute , nor give order to Peter to pay Tribute to Caesar . 2. That Caesar had more then bare possession of the Kingdome of Judea . 3. That bare possession , without any right , as it gives no true Title to any power , so neither is it a sufficient ground for any people to subject to such a power . 1. Christ did never pay or order any Tribute to be paid to Caesaer . This I prove thus : 1. Argum. If the Scripture no where prove it , then there is no ground for me to believe it . But the Scripture no where proves it . Ergo . 2. Argum. If those Scriptures alleaged for to prove Christs paying of Tribute prove the contrary ; then I am bound to believe the contrary . But these Scriptures alleaged prove the contrary . Ergo . The onely place alleadged to prove that Christ paid Tribute to Caesar , is Matth. 17. 24. 27. where the Collectors of the Didrachme came to Peter to demand it of him and his Master , in verse 27. Christ bids Peter pay a Stater for himself and Christ his Master ; and he doth it . Now this , they say , was Tribute-money to Caesar . Not onely the Doctor , but many learned men are of this opinion . In the Margin of one Bible , I finde these words : This was an Attick Didrachme , which the Romans exacted after they had subdued Judea . So saith Deodat's . But Beza denies that : for , saith he , Hoc postea factum ; the Romans did not exact this money untill 75 yeeres after the birth of Christ . Joseph . de Bello Judaico , Lib. 7. Cap. 26. Therefore he refers it to Matth. 22. 17. where the word [ Census ] he thinkes containes both the Didrachmes that Christ paid ; which Taxe he conceives was a Taxe of Augustus , which he laid upon every head , because Peter and Christ paid a certain sum . I do not know in any thing that Beza stumbles and rambles so much , as in this . He proves out of Josephus , that the Didrachme was never paid away from the Temple untill 75 yeeres after Christs birth ; and therefore he conjectures 't was some other certaine Taxe laid upon every person by the Romans ; but brings not the least proofe for it out of Scripture or History , that the Romans exacted the Didrachme . Some other learned men conjecture that Augustus exacted this Didrachme when Cirenius was Governour , Luke 2. 1. when all the world was taxed : but neither Dio , Chrysostom ▪ nor Josephus ▪ nor any other Historian that ever I heard of , maketh mention that the Didrachme should be put upon every mans head . Indeed there were Surveys taken of the Grounds , and Mechanicks names taken , Luke 2. 1. Vt discriberetur totus terrarum orbis ; id est , ut discriptis omnium Civitatum capitibus intelligeretur , quae cujusque regionis , vrbis , familiae , domus , facultates essent , saith Beza ; and Deodate is of the same opinion : but this is farre from proving that the Romans exacted the Didrachme of the Jewes . Cornelius è lapide is of opinion , that this Didrachme which Peter paid , was not sacrum but prophanum ; and that it was paid to the Romans : and he onely , endeavours to give reasons for this opinion ; the one is from Christs words to Peter , ver. 26. Of whom doth the Kings of the earth demand Tribute or Custome ? There the word Censum ( saith he ) declares it to be not the money of the Sanctuary , but the Kings money , the Roman Tribute : for the word Census is a Romane word , which signifies the Estimation or Valuing of goods . But grant all that Cornelius è lapide saith , his consequence will not hold , that therefore that which Peter paid was money to Caesar ; because Christ , to shew Peter how little reason they had to exact it from him , ( who was born King of the Jewes , and was the naturall Son of the King of kings ) puts an allusive question to him , or , ( as Chrysostome holds ) proposeth an argument , à minore ad majus , drawing it thus , from Peters Concession : If Kings of the earth do not exact Tribute from their naturall Sonnes , being of the Royall bloud ( because 't was their Prerogative royall to receive ; ) then much less reason have these to demand this money of me , who am their King , and the naturall Son of the King of kings , to whom of right this Tribute belongs . ( For this was no other money then the Shekel of the Sanctuary ; and for that end it was gathered , and for that end it was paid , as we shall prove anon . ) So that Cornelius è lapide's reason is invalid , unless he will also thence inferre , that Christ was of the Royall blood of the Caesars , and Christ drew the force of his reason from thence ; which no man will affirm . His other Argument is false , which he grounds upon Josephus , lib. 14. Antiq. cap. 8. where he saith , after that Pompey had won the City Jerusalem by conquest , he subdued them to the Romans , and from that day exacted the Didrachme . Whereas Josephus speaks not one word of the Didrachme . He saith , As for Jerusalem , he made it Tributary to the Romans , taking away from the Jewes those Cities in Coelosyria , which they had Conquered , and assigning them a proper and peculiar government . Pompey was so farre from robbing the Temple of the Didrachme , that ( saith Josephus in the same Book and Chapter ) though he saw the Table of Gold , and golden Candle-stick , with divers other rare and precious things in the Temple , besides two thousand talents of silver there put ; ( through the reverence he had of God ) he touched nothing of all which he saw . So that è Lapide's Reasons herein are both destitute of strength and truth ; and therefore none at all . I finde learned Weemes , and Godwin , no less learned in the Jewish Antiquities , both of this opinion , that Christ paid this Didrachme to Caesar : but neither of these learned men prove that Caesar ( in Christs time of being on earth ) exacted the halfe Shekel that was paid formerly to the Temple ; but a man may almost prove the contrary from their own words . To begin with Doctor Weemes , two things he acknowledgeth . 1. That Caesar was exceeding favourable to the Jewes . 2. That the Pharisees demanded this Tribute mony of Peter . Now if Caesar was so favourable to the Jewes , as that he granted them a free exercise of their Religion , he debarred them not from keeping the Sabbath , nor from circumcising their children , he neither tooke their Synedria , nor their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from them ; is it probable that he would take away the money of the Temple , which was to repair it , and to supply the Priests wants , and several other holy uses ? Certainly he was no such favourer of the Jews , that would starve all their Priests , and ruine their Temple ; which Cesar must needs be guilty of , if he took away the money due to the Temple . 2. But he saith in another place , that the Pharisees demanded this money of Peter ; and I am prone to believe it . If then the Pharisees gathered this , as 't is most probable they did , ( for the Masters of the Synagogue , from the Captivity in Babylon , gathered the half Shekel , which is the Didrachme , and sent it to Jerusalem to the high-priests ; and the Pharisees were many of them Masters of the Synagogue ▪ Luke 9. 43. ) it is most probable , then , that this money that they demanded , was money for the Temple , and that money which every one paid to the Temple according to the Law , Exod. 30. 13. This was sacred money , and this onely the Pharisees would gather . As for Caesars Taxes , the Pharisees abhorred such an unholy imployment ; that was the office of the Publicans , to gather Caesars money : the Pharisees were so farre from gathering Caesars money that they abhorred a Publicans company , because of his office : they would not dine with him , nor converse with him ; but would even wash after they had gone thorow the market-place where the Publicans were conversant . And is it probable that the Pharisees would take upon them the Publicans office , to gather Cesars money ? Thus far it seems improbable , from M. Weemes his own Concessions . So Godwin i. e. acknowledgeth that what the Greek copie reads {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Syriac readeth duo zu●im . Now that zuz was answerable , saith he to the Roman Denarie : so that by his confession , there is as great difference betwixt the Roman penny which they shewed to Christ , Matth. 22. 19. and the Didrachme which Christ paid . Matth. 17. as betwixt seven pence half-penny , and one shilling and three pence ; which any old man without spectacles may discerne . M. Godwin therefore , to make his opinion hold , makes this distinction : There is ( saith he ) the common penny ; and the penny of the Sanctuary : the common penny that valued seven pence half-peny , was Romane money ; but the penny of the Sanctuary , that valued one shilling three pence , he saith Cesar exacted . And brings for a proofe Joseph . lib. 7. de bello Judaico , cap. 26. which plainly proves that Cesar never exacted it till above fourty yeeres after Christs ascension ; untill which time , the Didrachme was payd unto the Temple . So that that which he makes the ground of his argument , proves just the contrary . Thus have I , out of their own mouthes , ( who endeavour to prove that Christ did pay Tribute to Cesar ) proved almost , if not altogether , the contrary . But to come more close to the Argument , and to prove that the Scripture alleadged proveth not that Christ paid Tribute to Cesar . The Scripture alleadged is Matth. 17. 24. 27. In ver. 24 , the gatherers of the Tribute came to Peter , and say , by way of Question , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; payeth not your Master the Didrachme ? Peter answers , Yes . And in ver. 27. Christ bids him look in the first fishes mouth that came to the hook and therein he should finde a Stater ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , thou shalt finde a Stater ; that give for me and thee . Now I prove this was not paid as Tribute to Cesar , 1. Because this was Gods money , and none of Cesars . There was Cesars money , and Gods money ; both which Christ distinguisheth , in Matth. 22. 19 , when the Pharisees came to tempt him : he calls for a piece of money , numisma census , the Roman Tribute-money : they brought him denarium , which had Cesars Image on it . He saith , Whose Image and superscription hath it ? They said , Cesars . Then said he , Give unto Cesar the things that are Cesars , and unto God the things that are Gods . That money that had Cesars Image and superscription on it , weighed one Attick drachme : for ( saith Budaeus ) Drachma Attica , & denarius Romanus , ejusdem fuerunt ponderis & praetii . The old Silver Denarie here mentioned was in value seven pence half-peny : This was Cesars money ; and Christ bids them to give Cesars money unto Cesar . But there was Gods money , which was the Shekel . Now there was the full Shekel , which weighed four Drachmes ; and this was the Stater which Christ paid for himself and Peter . Stater and Shekel are all one ; onely the one is a Greek word , the other is an Hebrew word . Stater comes from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies to weigh ; and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Hebrew signifies to weigh . And in 1. Sam. 9. 8 , the Shekel and the Stater are one and the same : what the Hebrew reads Shekel , the Septuagint Translates Stater . Now half this Stater or Sheke every soule throughout Israel , from twenty years old , was to pay to the Lord . The halfe of this Shekel made the Didrachme , which was as much money as the Roman tribute-money in weight . It was in value fifteen pence . ( The Romane Tribute-money was in value but seven pence half-peny . ) This had the Rod of Aaron on one side of it , and the Pot of Manna on the other side stamped on it ; and this was Gods money , and this Christ bids the Pharisees give to God : Give that which was Cesars money to Cesar ; and that which was Gods money , to God . Now this Didrachme was none of Cesars money ; for it had not his stamp on it , as Beza manifests : this money went to Gods house ; and for that end Christ paid it . And of this opinion is Baronius , and Franciscus Lucas , and others ( saith Cornelius è lapide ) . This half Shekel ( as Chrysostome observes ) and the Didrachme , are all one : and it was demanded of Peter , saith Chrysostome , and was paid , for Christ and Peter ; for Himself , as the first-borne ; and for Peter , as the first and chiefest of the Apostles , or because he was the first-borne : for that money was Redemption-money that the Jews paid ; it was Gods money , which was paid to God in remembrance of their Redemption in Egypt , when God slew all the first-borne in Egypt : then he saved Israel ; therefore the first-born of Israel was God's Redemption , Numb. 3. 13. ( the very Text that Chrysostome grounds his Discourse on : ) which Custome from that day continued amongst the Jews . So that Chrysostome is far from conceiving that Christ paid that money as Tribute to Cesar . This half Shekel being Gods due by the Law , Exod. 30. 13 , 16 , and paid untill the Captivity ▪ and in the Captivity ▪ and afterwards , by every man in Israel ▪ to the Temple ; this having also the Stamp of the Sanctuary upon it viz. the Pot of Manna , and the Rod of Aaron ; it being also in value as much more as Cesars money ; it cannot be imagined that this Didrachme , and that money , Matth. 22. 19. which they shewed Christ , should be all one . It is most improbable , for this reason ; Because in Matth. 17. 24. there they came and demanded money at Capernaum of Christ , and he paid it . Now certain dayes after this at Jerusalem ; the Pharisees brats ( Matth. 22 ) came on purpose to intrap him with this Question ; Is it lawfull to pay Tribute to Cesar , or no ? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ saith Chrysostome , Hom. 17. in Matth. 22. the Pharisees breathed out their fury against Christ , in that question . Now if Christ had paid Tribute before to Cesar at Capernaum , this question had been out of doubt , and the Pharisees device exceeding weak , in proposing that which he had put out of doubt before . Therefore 't is probable that what Christ paid at Capernaum , was money to the Temple , and not Tribute to Cesar a : for there they came not to tempt him , but to aske him , and to receive it . 2. This money that Christ paid at Capernaum , could not be Tribute-money to Cesar , because Christ was never taxed : he was never inrolled in Cesars books that we read of ; neither was there any reason : for he had neither House , nor Land , nor Money . And what could Cesar exact from him , who had nothing ? 3. If the money that Christ paid had been Tribute to Cesar , then Peter , who had a house and family in Capernaum should have paid more then Christ , who had neither house , nor family nor goods , nor any thing else of value : but Christ paid equally with Peter ; which , according to the Roman Law had been most unjust ; but , according to Gods Law ( Exod. 30. 15. ) was most just : for there the Rich was to give no more then the halfe shekel , and the Poor was to give no lesse ; because the Redemption of their soules was a like pretious ; therefore they paid alike , each man his halfe shekel ; which was here exactly paid by Peter , for himself , and his Master . He gave the Stater ; which being divided equally into two , make just the redemption-money , the half shekel for each . 4. If that money which Christ paid , had been Tribute-money to Cesar , then Christs inference from Peters answer to his demands , Matth. 17. 25 , had not been good : for if from Peters concessions , Christ had argued thus : If the Kings of the earth demand not Tribute of their natural sons , then I am free from paying tribute to Cesar ; this would not have followed unless we shall make Christ of the family of the Cesars : Or if he had argued thus : I am of the family of the Kings of Inaah ; I am heir to the Crown , therefore I am free from Cesars Tribute , which he hath laid upon Judea ; this would not follow neither : for , in a Conquest , the King's family is most engaged to the Conqueror ; and so Christ could not have expected to be free from Caesar . But now to argue from the money paid to the Temple , to his Prorogative Royal , the Argument will hold : For , if the children of the Kings of the earth be free from Taxes , because of their Prerogative Royal , then much more am I free from paying the half Shekel , being the Son of God , and the true King unto whom you pay your Redemption-money . In this sence Chrysostome understands it . 5. It cannot be proved by any History that ever Caesar exacted , or that the Jews paid this Didrachme , until after the destruction of Jerusalem by Vespatian , which was above fourty yeers after Christs ascension . So that by this time I doubt not but the Reader may satisfie himself , that the Scriptures alleadged to prove that Christ paid Tribute to Cesar do not onely not prove the same , but prove the contrary . The Doctor saith ( secondly ) that Cesar was an Usurper and had no Right at all , but onely bare Possession of the Jews Kingdom : and this he proveth out of 1 Mac. 8. where the Jews made friendship , and joyned in association with the Romanes , not out of any intent to subject to them . But , to answer that , 't is well known to every Historian , that very many yeers after that League made betwixt the Romanes and the Jews , the Jews provoked Pompey to break the League . For when Hircanus and Aristobulus were in contest about the Kingdom and the Priesthood , they referred the ending of the difference to Pompey , who gave the Kingdom and Priesthood to Hircanus . Whereupon those that favoured Aristobulus in Jerusalem , resisted Hircanus : whereupon began a Civil War , unto which Pompey was called , by Hircanus and his Party ; who coming with an Army against Jerusalem , besieged it and took it by storm ; subduing the people , and making them Tributaries to Rome . And here began the Jews Tribute to the Romanes ; they being brought , by a perfect Conquest , to submit to the Romanes . But to view more strictly every particular of the Doctor's Thesis : He saith , Cesar was an Usurper . To that we answer , first , If we consider the Office of Cesar {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 't was lawful because his Office was Monarchical ; and Monarchie was by God instituted from the Creation : for Adam , by institution , was Soveraign over Man , as well as the rest of the creatures : Adam was subject onely to God . Adam , had he continued in Innocencie , though he should not have had dominium directum , or , as the School-men say ▪ dominium altum ; yet he should have had dominium subordinatum , a subordinate rule to God over men . This was Adam's doe after the Fall , by the fifth Commandment ; which Law was implanted in Adam , and was verbum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in his heart . Now though Adam fell from this Law , and by that meanes lost all his ability to keep this Law , yet this Law thereby lost none of its strength ; it expected as much from Adam as before he fell and from all other men descending from Adam : so that if the fifth Commandement were in force then , doubtless there was subject on required then ; and this by right belonged to Adam , as the Eldest man the first man . This subjection to the eldest , was Gods institution Gen. 4. 7. Caine was the Eldest ; he was a wicked man , whom God regarded not : Abel was the beloved of God , yet God would not take away Caines temporal right of dominion , but said , He ( viz. Abel ) shall be subject to thee and thou shalt rule over him . So that Monarchie is Gods institution : and personall evils in that Monarch , cannot exempt good men from subjection to them . Indeed , the world ran into Anarchy after the murther of Abel ; but yet we shall finde that God preserved Monarchie amongst his own people in the family of Seth , and so to Noah , and from Noah to Abraham , and from Abraham untill the Church of God became exceeding numerous : then God raised up those two great Ordinances of Magistracie and Ministry to govern his people . Moses and Aaron both which sprung out of one fountain , 1 Chron. 33. 13. to shew the nearness that is betwixt Magistracie and Ministry in the Church , they are as two pleasant rivers rising from one head and running one way in several streams , for the protection and profit of the Church . From that day , till the destruction of the Jewish Sate , ( except when Gods heavie hand in judgment was upon them ) they were governed by Monarchs . Moses was a Monarch : for the twelve Tribes received the Law at his mouth ; all other Officers in that State were appointed by him , and not immediately by God , as Moses was . From Judges , the State rose to Kings : when they came to Kings , they came to the top of their prosperity ; they came to the government that God had promised to Abraham , and to that government which Moses prophesied of , and left directions for , Dut. 17. 14 , 15 , 18 , 19. 'T is true , God gave then their first King in Anger , because they sought him unlawfully , in murmuring against their lawfull Magistrate Samuel and desiring a King for unlawfull ends , and not patiently waiting Gods leisure . This King God took away in his wrath , and cut off his family : but God chose him another King , David by name , and established his family in the Throne of Judah , untill the carrying away of the King and People into Captivity . By which 't is manifest , 't was not the office of a King that God gave in anger , but the person of a King that God gave in Anger . Kingly government continued for fourteen generations in Jerusalem unmoved , in the family of Dauid : neither the Church nor State of Israel were settled , untill Kingly government was established ; and then the Arke was brought to a settled place , and a Temple erected for Gods worship . By all which , and much more that might be said , 't is evident , that Monarchy is jure divino ; and therefore the office of Caesar , as Monarchical simply considered , was not usurped , but lawfull . Object . But the Doctor saith that Caesar had no right , but bare possession onely of the Kingdome of Judea , Sol. To that we answer very briefly and plainly not medling with learned Grotius , or those other Discourses of learned men , but using this plain distinction of right in general ; There is a Natural , a Providential , and a Civil right . 1. A Natural right Cesar could not have , unless he could prove a succession from Noah ; which were ridiculous to think . Besides , he got his power by violence ; and therfore 't was not any natural right that he had to be Emperour . 2. There is a Providential right , which is by Gods permission : this Cesar had : for God suffered him to subdue the West and after that to overthrow the Eastern Armies that came against him : he overthrew Pompey himself and so made himself Possessor of the most of Pompeys Victories in the East Yea , this right Traitors and Usurpers have to the Thrones that they possess : this right a Slave ( through Gods just judgment on a Nation ) may have to the Throne : for not a Sparrow falls to the ground without Gods permission . This right both lawfull Kings and Usurpers have to the Thrones they possess . Athaliah , that murtherer of the Royal family ▪ had onely this Providential right , which she made appear onely by possession . But this right gives not just Title , nor can expect any subjection meerely upon that and no other right : and the reason is , because when Providential right crosseth Civil and Natural right , here a man is not bound to follow providence , but to guide himself by Moral and Divine precepts : for divine precepts are perpetual standing laws , by which the actions of men ought to be guided : but Providential acts were never ordained for lawes or rules by which men should walk ; and therefore to such a right there is no subjection due : for Providential right may be given by God to the to the vilest person , in judgment to a nation on purpose to try them , that so , by such divil-worship and unlawful subjection that nation may fill up the measure of their iniquity , and God may destroy both them and their Governours . We see this dreadful ensample written on the ten Tribes backes , in bloudy Characters . 3. There is a Civill right , which in divers respects may be either humane or divine . As for example : Caine had a Civill right of domination ; this civill right , it was in respect of its original , and the Author of it , divine : for God had ordered it so : but as descending from Adam the Monarch of the world , he had a right by succession ; which right we call humane right . Now a humane right is either by Succession or Conquest , or Compact . To be briefe , we affirme that Cesar had an humane right by conquest , over the Kingdome of Judea . That I call an humane right , by conquest , which brings the whole Community , by an over-awing power , to promise subjection to , and owne the Authority of the Conqueror ; whereupon the Conqueror promiseth them protection . This gives the Conqueror a humane right and title : for he holds his title jure gentium & concessu gentium . The Learned well observe there are five sorts of Subjects : 1. Subjecti naturae . 2. Subjecti affectionum . 3. Subjecti fortunae . 4. Subjecti belli . 5. Subjecti ex compact . The Jewes were Subjecti belli , to Nebuchadnezzar , who by Conquest subdued Zedekiah , and made him take an Oath of Allegiance not to rebell against him ; the breaking of that Oath was rebellion , 2 Chron. 36. 13. Here Nebuchadnezzar's Conquest gave him a humane right ; otherwise there could be no rebellion against him . Now I prove the Jews were either subjecti affectionum , subjecti belli , or subjecti ex compacto , or all , to Cesar , by this Argument , If the chief Priests and the people owned no other King then Cesar ; then Cesar , by the consent of the Priests and people , was their King , and they his subjects : But the chiefe Priests and the people owned none for their King but Cesar , John 19. 12. the Jewes cried out , If thou let this man go , thou art not Cesars friend . Whosoever maketh himself a King ▪ speaketh against Cesar . Ver. 14. Pilate saith , Behold your King . Ver. 15. the chief Priests answered , We have no King but Cesar . Now I would faine know of the Doctor , what more Cesar could desire to make him King of the Jewes by humane right , then the consent of the high Priests and the people . So that Cesar had more then bare possession : for he had as much humane right as both the chiefe Priests and the people could give him . 3. The last position of the Doctor's we contradict , by affirming , that bare Possession without Right gives no true Title to any Power ; neither is it ground for any people to subject to such a power . This my Position hath been already proved , by more learned Pens ; therefore the less shall be said at this time ; onely we 'll state what bare possession meanes rightly , by putting a right Case . We 'll suppose that Eutopia's Kingdome is governed by a King , whose power is measured by the Lawes of his Kingdome , which are the rules of government : those Lawes are made not by the King alone , but by a Convention of to Estates who are joyned in equal power with the King in making a Law : for those two Estates have Negative voices ( which is their grand priviledge ) equal with the King : In this respect there is no Subordination in the three Estates sitting ; for they are concauses of the same effect ; which admits not of Subordination . Yet this King is Principium , Caput , & Finis Parliamenti : for he is Primus motor : he is created by none , nor chosen by none ; but he creates the Lords , who make one of the two Estates which he assembles to him to make a Law : and the other , by vertue onely of the Kings Writs & Summons , are inabled to be chosen by the People , and sent up to the place mentioned in the King's Summons , there to consult de arduis Regni . This King hath power to continue or to dissolve a Parliament when he pleaseth ; but this power he invests his Parliament with : which done , He and the Parliament differ ; whereupon the King forsakes his Parliament ; which by Law he cannot do , the Parliament sitting ; for neither of the three Estates can depart upon any pretence from the other two , withoutt he joynt consent of the whole : if either do , the other two will act , protempore , as if the third were present ; because otherwise , through the obstinacie of one , the whole would run to ruine , by reason of the third's absence . This difference at last breakes into a Civil War betwixt the King and the two Estates : whereupon necessity inforceth the two Estates to lay hold on the Kings Sword , the Militia , which was the Kings undoubted Right ; and the Parliament could not have touched it , had the King continued with them . The King complains that the Parliament takes away his right ; the Parliament say the King 's mistaken , and misled by evil Popish Councel ; who under pretence of establishing him , seeke his ruine , and the ruine of Religion , and the Parliament : they protest they intend not to take it from him , but secure it for him ; which they may do , in time of such apparent danger : and to shew their Loyalty , they voluntarily enter into a Solemn League and Covenant , to defend Religion , Lawes , Parliaments , and the Kings Person , against Papists on the one hand , and Sectarians on the other hand . After they have thrown down the Papists party , who were the King and Parliaments Enemies on the one hand , up starts a Subtile Politick Religious Hypocrite , who by undermining and supplanting his betters , gets at last to have the power of the whole Militia of the Kingdome in his hands : which , when he hath it , contrary to his former Oathes , Vows , Protestations , and Covenant , all which he solemnly took in publicke , he lays violent hands on the King , allures by promises , and terrifies by threats the two Estates , who hereupon are divided : the timerous and guilty party flie to this Hypocrite , who presently ingageth them to live and die with him : which done , by the power of his Sword he removes those that did oppose him , and puts in his own party , who vote what he commands them . This done , he claps up the King close prisoner , and then puts on his party to inforce him to resigne his power : which the whole Kingdome seeing , rise up in Armes against this Traiterous Hypocrite , and divert Him and his and party from proceeding in their intended designe . Whereupon the two Estates assemble , and sit freely , and vote a Treaty with the King . The King yeelds to it , and signes the Propositions ; especially these three . 1. To root out Popery . 2. To establish the Protestant Religion . 3. To give the power of the Militia to the Parliament . This the two Estates vote to be sufficient ground for the setling of the Kingdomes Peace . Hereupon this aspiring Hypocritical Traytor , persorce , pulls down those that voted this , and sets up againe his own party , which were formerly ingaged to him . Whereupon the secluded Members make this Protest : We the Knights , Commons , and Burgesses of the Parliament , above a hundred in number , being forcibly seized on and , kept by violence from sitting in the House , do , in our owne , and the names of the Counties for which we serve , protest , to the Kingdome , that ( since the execrable force upon our Persons , against our Ordinances and Commands ) all Acts or Votes , made or to be made during our restraint , are null and void : and all Assistants or Abettors in the same Treasonable armed violence , are hereby proclaimed open Enemies , and professed Perverters of the Kingdomes Priviledges . Thus the third Estate protesteth : notwithstanding the pact party in the third Estate of the Kingdome of Eutopia sits by the power of the aspiring Trayterous Hypocrite , who hath the power of the Militia thorowout the Kingdom into his hands : these few proceed in their exorbitant and illegal courses , to destroy the chiefe of the three Estates ; and for this end , desire the said Estate of Lords to joyne with them ; which by the law of Nature they cannot do : for neither of the three Estates are capable of being attached as Estates : for , then two might joyne together to destroy any one of the three ; and so the Government must necessarily , by its own power , be confounded . The Lords reject the motion : hereupon this pact party , by the power of the Sword , which now was wholly theirs , clap a Lock and a Guard upon the doore of the House of the second Estate of Lords ; and forthwith dubb themselves Kings , by voting these three Votes . 1. That the People are the original of just Power . 2. That the Commons are the Supreame power of the Nation . 3. That whatsoever is declared by the House of Commons to be Law , hath the force of a Law . Against this the House of Lords , who are the second Estate in the Government of the Kingdome , protest ; as also against their violence in secluding them from sitting in the Parliament . This pact party proceed by their owne power , and erect a Court , and appoint the men who shall sit , judge and condemne the King , who is the first Estate ; who , upon the Scaffold where they behead him , protesteth , that would he have yeelded to have given away his power , he needed not to have come there ; but for the Government , Lawes , and Liberties of the Kingdome , he there died a Martyr . Now in such a Case , where a whole Kingdome is ingaged by Oathes , Vows , Protestations , and Covenants , to defend their lawfull Governours and Government all the dayes of their life ; if such a party shall arise , and , contrary to their Vows , Oathes , Protestations and Covenants , rise up against , overthrow , imprison , behead , and overtop the three Estates , all which three never resigned the least of their power , but all three openly protested against them as publike enemies to the Kingdome , and Traytors ; I say , in such a case , notwithstanding that party be in possession , and have suppressed the ancient Government of the Kingdome , yet this gives them no just Title to the Government ; neither doth it disengage people from their former Oaths to the ancient Government , nor oblige the People to subject to the Usurper . For if this should be true , that an Usurper that hath no right , but being in possession , ought therefore to be subjected to , then this must necessarily follow , that all resistance made against an Usurper , is Treason or Rebelion ; and then the Priests , and the Captaines , and People , in 2 King. 11. who deposed Athaliah the Usurper , and set up the lawfull heire the Kings Son ▪ in her stead , rebelled : but the Scripture doth not affirme anywhere that they were Rebels , or Traytors , nor dares any sober-minded man affirme it . I shall say no more but this , ( because I am unwilling to exceed or be tedious upon this Discourse ) that he that shall affirme , that Obedience is due to an Usurper , because he is in possession of the Throne , affirmes that , which , 1. Iscontrary to the Law of God ; 2. To the Law of Nature ; 3. He maintains a damnable sin . 1. He opposeth the Law of God : for the fifth Commandment injoynes every man , Honour thy Father and thy Mother . Now an Usurper is he that deposeth and murthereth my Civil Father ; and I am no more bound to obey him , then the natural Son is bound to observe him who murthers his Father , on purpose to take possession of his family and estate : nor no more , then the Apostles were bound to obey Judas because he betrayed his Master ; though he should have got Christs Coat on after he had murthered him . Againe , 'T is contrary to that Commandment , Thou shalt not steal : for he that gives to an Usurper , that which is due to his lawfull Magistrate , plainly robbs his Magistrate of his due . S. Paul injoynes the Romans to pay Tribute to whom Tribute is due : but no Tribute is due , no nor Honour , to an Usurper , one that hath neither Humane nor Divine right . Indeed many times people have been forced to pay Tribute to an Usurper , and to sit silent under the Tyranny of Usurpers : but a forced subjection is so far from being an argument that subjection is due , that it proves the contrary . 'T is contrary to that Command , Thou shalt not beare false witnesse against thy neighbour : for in subjecting voluntarily to an Usurper , the lawful Magistrate is slandered as a Tyrant and an Usurper , and the Tyrant and Usurper is honoured as a lawful Magistrate . 'T is also contrary to that Commandment , Thou shalt not kill : for in setting up and worshipping the Usurper , the Authority , Honour , and Majestie of the lawfull Magistrate is stifled , and killed ; and , as Augustine saith , He that goeth about to destroy a King , as much as in him lies indeavours to dethrone God : for Kings are Gods representatives on earth . But I shall bring the Fathers , anon , within the Ordinance of speaking Treason . 2. 'T is contrary to the law of Nature : for Justice which is the Queene of Nature's Laws , bids me Suum cuique tribuere , give to every one his due . It forbids me to give that to the Servant which is due to the Master ; it forbids me to set the Foot where the Head should be , and the Head where the Foot should be . Solomon observed this as a great evil which he saw ; Princes on foot , and Servants on horseback . If that were so great an evil , what would he have said , if he had seen Princes heads on the block , and their sworn servants , yea , those that were scarce worthy to eat with the doggs of their flock , judging and condemning their Masters heads to be cut off ! This sin is so much against the light of Nature , that the Ravens of the field shall pick out his eyes that is so presumptious as to behold such iniquity with approbation . But this sin and great evil , even against Nature , are they guilty of , who shall yeeld subjection and obedience to those who are such Usurpers ; inasmuch as they allow of all their actions , and justifie their authority . 3. 'T is a damnable sin to subject to Usurpers , who have no Right but bare Possession ; because , they that so subject themselves , resist the powers that are ordained of God , Rom. 13. 2. and they that resist , shall receive to themselves damnation . Now he that subjects to an Usurper , who in the sight of all the world , hath , by Treason against the Higher Powers , got possession of the Throne , consents to , and allowes of the evil of the Usurper , and so comes into the same condemnation with him . If under the Law , ( Lev. 20. 9. ) He that cursed his Father was surely to be put to death ; of how much greater judgement is he worthy , who shall crucifie his Civil Parents , the Parents of the Kingdome ; who shall presume to make , by his Rebellion and Treason , a whole Kingdome Fatherlesse ! This sinne of Rebellion is so abominable , that in one place 't is put in the ballance with Witch-craft , to shew that Witches and Rebels , as they are two abominable parties in a Kingdome , so they are fittest to be linked together : They are fit Companions ; the one renounceth his Allegiance to God , and the other renounceth his Allegiance to Gods Vicegerent , to his Soveraigne . In deuteronom. . 27. vers. 16. the second Curse to which all the People were to say Amen , was this ; Cursed be he that setteth light by his Father and Mother : This is put next to the Curse of the Idolater , to shew , that Rebellion against a lawful Magistrate , is next to Rebellion against the Sacred Majesty of God himselfe . Now if Rebellion be so great sinne in those that act it , How much greater is their sinne that set up such Rebels in the Throne , and , by subjecting to them , give them the Honour due to those they murthered and dethroned ! If God doth say , Thou shalt not suffer a Murtherer to live ; that God saith , Thou shalt not exalt and magnifie that Murtherer . I shall conclude all , with Revel. 13. vers. 4. where Christ himselfe stiles those that subject to an usurped power , Worshippers of the Dragon . Vers . 1. The Beast of the Sea , that is , a Beast rising out of the Church ; that is , say learned Interpreters , the Government by Popes . Vers . 2. The Popes got to their greatnesse by Subtilty , and Murther , and Treason ; by dethroning their lawfull Masters , the Roman Emperours . Vers . 3. All the World wondered after this Beast ; that is , the greatest part of the Western Empire subjected to the Pope ; and this subjection to the Pope , that Grand Usurper , is called , ( Vers . 4. ) Devil-worship ; And they worshipped the Dragon ; and why the Dragon ? Because he gave power to the Beast . Usurpers have not the power from God , but from the Devil ; and he that subjects to an Usurper , subjects to the Devil . Now as for that man that dares presume to preach for subjection to Usurpers , and bring our blessed Lord and Saviour for an example , I pity that man , and wish him hearty and speedy repentance , before that God whom he hath blasphemed by a ly , fall upon him . FINIS . Notes, typically marginal, from the original text Notes for div A86677e-710 ' Ei {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. in Mat. 17. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrysost. Hom. 56. in Matth. 17. Those that endeavour to read this text otherwise , offer violence to the Hebrew copie . 
A62866	----	Emmanuel, or, God-man a treatise wherein the doctrine of the first Nicene and Chalcedon councels, concerning the two natures in Christ, is asserted against the lately vented Socinian doctrine / by John Tombes ... Tombes, John, 1603?-1676. 1669 Approx. 294 KB of XML-encoded text transcribed from 119 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A62866 Wing T1803 ESTC R5748 12527345 ocm 12527345 62675 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62866) Transcribed from: (Early English Books Online ; image set 62675) Images scanned from microfilm: (Early English books, 1641-1700 ; 949:13) Emmanuel, or, God-man a treatise wherein the doctrine of the first Nicene and Chalcedon councels, concerning the two natures in Christ, is asserted against the lately vented Socinian doctrine / by John Tombes ... Tombes, John, 1603?-1676. [8], 227, [1] p. Printed for F. Smith ..., London : 1669. Reproduction of original in Union Theological Seminary Library, New York. Table of contents: p. [5]-[7] Errata: p. [1] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Divinity. Nicene Creed. Socinianism -- Controversial literature. 2004-11 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Andrew Kuster Sampled and proofread 2005-01 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion EMMANUEL ; OR , God-Man . A Treatise wherein the Doctrine of the first Nicene and Chalcedon Councels , concerning the two Natures in Christ , is asserted against the lately vented Socinian Doctrine . By John Tombes , B. D. Isa. 9. 6. For unto us a Child is born , unto us a Son is given , and the Government shall be upon his shoulder : And his Name shall be called Wonderful , Counsellour , the Mighty God , the Everlasting Father , the Prince of Peace . London , Printed for F. Smith at the Sign of the Elephant and Castle without Temple-Bar . 1669. Imprimatur , Ex Aed . Lambethanis Martii 8. 1668. Tho. Tomkyns R. R in Christo Patri ac Domino Domino Gilber ▪ to Archi-Ep . Cant. a Sacris domesticis . TO THE READER . WHereas this Treatise begins with mention of Christs words , Mat. ●6 . 10 , 33. which carry a shew of impertinency , I think it fit to advertise thee that indeed this is but a s●red of a Treatise concerning the Kingdom of God , and licensed under the Title of Theocracy , and because of a writing against the Divine Nature of Christ not long afore vented ( which I was not aware of when I composed it ) I yielded to the motion of publishing this by it self , it being suggested to me , that so Printed it would be useful and seasonable , which having told th●e of , I crave thy Prayers for him who is Thine in the Service of our Lord Christ. JOHN TOMBES . THE CONTENTS . Sect. 1. THe God whose Kingdom is to be sought is the Father of our Lord Jesus Christ. Sect. 2. Jesus Christ is the Son of God in the sense professed in the Nicene Creed . Sect. 3. Christs being God in the sense of the Nicene Creed , is proved from John 1. 1 , 2 , 3 , 4 , 5 , 9. 10 , 14 , 15 , 18. Sect. 4. The Exceptions against the proof of Christs God-head , from John 1. 1 , &c. are set down . Sect. 5. The sense of John 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 15 , 18. given by the Adversaries , is reselled . Sect. 6. The reasons of the Adversaries Exposition of John 1. 1 , &c. are shewed to be insufficient . Sect. 7. Christs Generation before the world was is proved , from John 8. 58. Sect. 8. Christs being before the world was , is proved from John 17. 5. Sect. 9. Col. 1. 12 , 13 , 14 , 15 , 16 , 17. is urged to prove the God-head of Christ. Sect. 10. The proof of Christs God-head , from Col. 1. 12 , 13 , 14 , 15 , 16 , 17. is vindicated from Exceptions . Sect. 11. Heb. 1. 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 12 , 13. are urged to prove the assertion of Christs God-head . Sect. 12. The Argument from Heb. 1. 2 , 3 , 4 , 6 , 8 , 9 , 10 , 11 , 12 , 13. is vindicated from Exceptions . Sect. 13. Heb. 7. 3. is urged to prove the Eternal Son-ship of Christ. Sect. 14. Christs Kingdom is the Kingdom of the Son of Man , so termed according to his excellency above all men . Sect. 15. Christs Consubstantiality with the Father , according to his Deity , with us , according to his Humanity , as the Chalcedon Councel determined , is asserted and proved from John 1. 14. Acts 2. 30. Rom. 1. 3 , 4. and 9. 5. Sect. 16. The Exception against the Argument , from Acts 2. 30. Rom. 1. 3 , 4. Rom. 9. 5. is set down . Sect. 17 This Exception against the Argument is refuted . Sect. 18. The consubstantiality of Christ with the Father and us , is proved from 1 Tim. 3. 16. Sect. 19. The Exceptions against this proof . Sect. 20. These Exceptions are refelled . Sect. 21. The same consubstantiality of Christ is confirmed , from 1 Pet. 3. 18 , 19 , 20. Gal. 4. 4. Rom. 8. 3. 1 John 4. 2. Heb. 2. 14. and 10. 5. John 16. 28. Sect. 22. Christs consubstantiality with the Father and us , is proved from Philip. 2. 5 , 6 , 7 , 8. Sect. 23. The Exception against this Argument is recited . Sect. 24. The Text is explained in order to the refelling of the Exception . Sect. 25. Some Objections against the proof , from Philip. 2. 5 , 6 , 7 , 8. are answered , particularly Objections against expounding the form of God , Philip. 2. 6. Of the state of Empire . SECT . I. The God whose Kingdom is to be sought is the Father of our Lord Jesus Christ. BEing taught by Christ to pray , Mat. 6. 10. Thy Kingdom come , and ver . 33. to seek first the Kingdom of God ; it is necessary we know what is meant by the terms [ God the Father , the Son. ] For explaining whereof we are to consider that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated God answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as I shew in my Oath-book lect . 1. sect . 5. ) in its common notion , notes any Numen , divine power , which is worshipped , whether real or nominal : Agreably to which St. Paul tells us , 1 Cor. 8. 4 , 5 , 6. As concerning therefore the eating of th●se things that are offered to Idols , we know that an Idol ( though worshipped as God by deluded Gentiles ) is nothing in the world ( hath no power to do good or hurt ) and that there is none other God but ons : For though there be that are called Gods , whether in Heaven or upon earth ( as there be Gods many and Lords many ) but to us there is but one God the Father , of whom are all things , and we in or for him , and one Lord Jesus Christ , by whom are all things , and we by him : where it is observable that the term [ one God ] is attributed to the Father , to wit of Christ , who as he is stiled Ephes. 1. 2. our Father , so v. 3. the God , and Father of our Lord Jesus Christ ; who is therefore frequently termed in the writings of the Evangelists , especially St. John by our Lord Christ the Father and his Father , and distinction is made between one God and one Lord , as in this place , so also 1 Cor. 12. 5 , 6. Ephes. 4. 5 , 6. ( it is 1 Tim. 2. 5. one God , and one Mediatour between God and men ) and accordingly the Apostolical salutations , benedictions , prayers , and valedictions run thus , Rom. 1. 7. 1 Cor. 1. 3. 2 Cor. 1. 2. Ephes. 1. 2. Philip. 1. 2. Col. 1. 3. 1 Thes. 1. 1. 2. Thes. 1. 2. Grace to you , and peace from God our Father , and the Lord Jesus Christ with addition of mercy , 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. From God the Father . 2 Cor. 1. 3. Blessed be God even the Father of our Lord Jesus Christ. 2 Cor. 13. 14. The Grace of our Lord Jesus Christ , and the love of God , Ephes. 1. 3. Blessed be the God and Father of our Lord Jesus Christ. Ephes. 3. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ. Col. 1. 3. We give thanks to God and the Father of our Lord Jesus Christ , praying alwaies for you . 1 Thes. 1. 2 , 3. We give thanks to God alwaies for you all making mention of you in our prayers , remembring without ceasing your work of faith ; and labour of love , and patience of hope , in our Lord Jesus Christ , in the sight of God and our Father . James 1. 1. James a servant of God , and of the Lord Jesus Christ. 2 Pet. 1. 2. Grace and peace be multiplied unto you , through the knowledge of God , and of Jesus our Lord. 2 John 3. Grace be with you , mercy and peace from God the Father , and from the Lord Jesus Christ the Son of the Father in truth and love . And accordingly where the word [ God ] or [ Father ] is put simply it is distinctly applyed to the Father of our Lord Christ , Rom. 1. 1 , 3 , 4 , 8 , 9 , and 3. 25 , 26. and 5. 1 , 2. 8. 10 , 11 , 15. and 6 , 4 , 11 , 23. and 7. 4. 25. and 8. 3. 17. 33 , 34 , 39. and 10. 9. and 14. 17 , 18. and 15. 5 , 6 , 7 , 8 , 9. 16. 17 , 19 , 30. and 16. 20. 26 , 27 , 1 Cor. 1. 1 , 2 , 9. 24 , 30. and 3. 23. with many more both in the Epistles and other writings of the New Testament in which God is distinguished from the Lord Christ , and is therefore meant of the person of the Father , concerning whom the Apostle doth expresly say , 1 Cor. 11. 3. I would have you know , that the head of every man is Christ , and the head of the woman is the man , and the head of Christ is God. In like manner Arch-Bishop Usher in his Diatriba about the ancient Apostolical Creed of the Roman Church , and other forms of faith wont to be propounded in Catechism and Baptism both by the western and eastern Christians tells us , pag. 13. out of Rufinus , that almost all the eastern Churches do thus deliver their faith : I believe in one God the Father Almighty , and in the following speech , whereas we say , and in Jesus Christ his only Son our Lord , they deliver it thus , and in one Lord our Lord Jesus Christ his only Son , which he shews in the shorter and larger Cre●ds Hierosolymitan , Alexandrian , that of Eusebius Caesariensis recited at the first Nicene Councel , and with some addition assented to as their Creed Dr. Pearson Exposition of the 8th . Article , we have already shewn that the Father is originally that one God , which is deried by none . Hereby we may understand who is meant by [ the Father ] to wit , the Father of Christ , and therefore the Kingdom is termed by Christ the Kingdom of his Father , Matth. 26. 29. because it is appointed or delivered to Christ by the Father , Luke 22. 29. Matth. 11. 27. and 28. 18. John 3. 35. and 5. 19 , 20 , 21 , 22 , 23 , 26 , 27. and 13. 3. Act● 2. 33. 36. 2 Pet. 1. 17. and in all his administrations Christ expresseth his aim not to be his own , but his Fathers glory , John 8. 50. 54. and 14. 13. Sometimes it is termed the Kingdom of their Father , Mat. 13. 43. because God appoints it to the Saints , Luke 22. 29. and 12. 32. and therefore Christ saith , Mat. 20. 23. To sit on my right hand , and on my left is not mine to give , but it shall be given to them for whom it is prepared of my Father , Mat. 25. 34. Then shall the King say to them on his right hand , come ye blessed of my father , inherit the Kingdom prepared for you , from the foundation of the world . Acts 1. 7. It is not for you to know the times or the seasons which the Father hath put in his own power : For which reason it is said . 1 Cor. 8. 6. Of him are all things , and believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or to him , in the sense in which it is said , Rom. 11. 36. For of him , and through him , and to him are all things ; to him be glory for ever , Amen : And concerning Christ it is aid , Phil. 2. 8 , 9 , 10 , 11. Because he humbled himself and became obedient unto death , even the death of the Cross , therefore God also hath highly exalted him , and given him a name , which is above every name , that at the name of Jesus every knee should bow , of things in Heaven and things in Earth , and things under the Earth , and that every tongue should confess that Jesus is the Lord , ( that is ) God's King , King of Kings , and Lord of Lords , at his appearance and in his Kingdom , and this shall be ) to the glory of God the Pather : And more fully St. Paul expresseth it , 1 Cor. 15. 24 , 25 , 26 , 27 , 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father , when he shall have put down all rule and all authority and power : For he must reign till he hath put all enemies under his feet : The last enemy that shall be destroyed is death : For he hath put all things under his feet ; but when he saith , All things are put under him , it is manifest that he is , excepted which did put all things under him , that God may be all in all ; Whence you may observe that the term [ God ] is distinctly put for the person of the Father , in contradistinction to the Son , and that it is the Father who appoints the Kingdom to the Son , that he puts his enemies under his feet , that the Son shall deliver up the Kingdom to the Father , that the issue or end is , that God to wit the Father , may be all in all , that is , in all the management of this Kingdom from the begining to the end the Father may be glorified by the Son , and by all others to whom the Kingdom is given . SECT . 2. Jesus Christ is the Son of God in the sense professed in the Nicene Creed . THis leads us to enquire concerning the terms [ Son of God , of Man , Christ , the Lord Jesus Christ ] which are the titles by which he is expressed , whose the Kingdom is said to be , and therefore we cannot rightly conceive of this Kingdom without understanding these terms : That the title the Son of the living God , given to Jesus Christ the Son of Man is a fundamental Article of the Christian Faith , is manifest from Christs approbation of Peters answer to Christs question to his Disciples Matth. 16. 13. Whom do men say that I the Son of man am ? To which St. Peter answered , verse 16. Thou art the Christ the Son of the living God , whereto it is said Jesus answered and said unto him , Blessed art thou Simon Bar-Jona , for flesh and blood hath not revealed it unto thee , but my Father which is in Heaven : And again , when Jesus said to the twelve , Will ye also go away ? Simon Peter answered him , Lord , to whom shall we go ? thou hast the words of eternal life , and we believe and are sure that thou art that Christ the Son of the living God , John 6. 68 , 69. And when the Eunuch said to Philip , Acts 8. 36. See here is water , what doth hinder me to be Baptized ? Philip said , If thou believest with all thine heart thou maist , and he answered and said , I believe that Jesus Christ is the Son of God , verse 37. St. Paul Acts 9. 20. preached Christ in the Synagogues at Dimascus , that he is the Son of God. and John 1. 49. Nathanael said to Christ , Rabbi . thou art the Son of God , thou are the King of Israel . 1 John 2. 22. He is Antichrist that denieth the Father and the Son. verse 23. Whosoever denieth the Son , the same hath not the Father . 1 John 4. 15. Whosoever shall confess that Jesus is the Son of God , God dwelleth in him , and he in God. 1 John 5. 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God ? verse 11 , 12. And this is the record ▪ that God hath given to us eternal life , and this life is in his Son : He that hath the Son hath life , he that hath not the Son hath not life . Nevertheless there is great difference about this appellation [ the Son of God ] whether it import Divine Nature distinct from Humane , or Humane Nature , yet by Divine operation , not by the ordinary way of natural generation as other men are begotten , but by the supernatural operation of the Holy Ghost according to that of the Angel to Mary , Luke 1. 35. The Holy Ghost shall come upon thee , and the power of the Highest shall overshadow thee ; Therefore also that holy thing which shall be born of thee , shall be called the Son of God. Whence the Samosatenians and Photinians of old , so the Socinians in this last age deny that Jesus Christ had Being afore his conception by the Holy Ghost in the Virgins womb , but the Arians granting him to have a Divine Nature , say , that he was created by God the first creature out of nothing , and then that by him God the Father made all things else : In opposition to whom the Creed of the first Nicene Councel , as it is in Eusebius his Epistle to the Church of Caesarea set down by Arch-Bishop Usher in his Diatriba de Symbolis pag. 16. out of At hanasius operum tom . 2. pag. 48. edit . Commelinian Socrates lib. 1. Hist. c. 5. Theodoret. lib. 1. c. 12. and Gelasius Cyricenus in Act. Concil . Nic. part 3. c. 35. is thus : We believe also in one Lord Jesus Christ born the only begotten of the Father , that is of the substance of the Father , God of God , light of light , very God of very God , begotten not made , of the same substance with the Father , by whom all things were made , both the things in heaven , and the things in the earth : In which there are these propositions included , 1. That Jesus Christ was before any creature was made . 2. That he was begotten of the substance of the Father , not made of nothing , as the Arians held . 3. That he was very God of very God , of the same substance with the Father . 4. That by him all things were made , whether in Heaven or in Earth , which propositions are proved by these Texts of Scripture . SECT . 3. Christ's being the Son of God in the sense of the Nicene cre●d is proved from John 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 18. THe first Text of Holy Scripture which I shall produce to prove them is , John 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 15 , 18. where it is thus said , In the begining was the Word , and the Word was with God , and the Word was God , the same was in the begining with God : All things were made by him , and without him was not made any thing that was made , in him was life and the life was the light of men : And the light shineth in darkness , and the darkness comprehended it not : verse 9. He was the true light which enlightneth every man that cometh into the world , vers . 10. He was in the world , and the world was made by him , and the world knew him not , verse 14. And the Word was made flesh , and dwelt among us , and we beheld his glory , the glory as of the only begotten of the Father , full of grace and truth . verse 15. John bare witness of him , and cried , saying , This is he of whom I spake , He that cometh after me is preferred before me , for he was before me . verse 18. No man hath seen God at any time ; the only begotten Son which is in the bosom of the Father , he hath declared him . It is agreed on , that by [ the word ] is meant Jesus Christ , as appears from verse 17 , 29. and other passages in the Text , and therefore thence I argue : He who was in the beginning of the Creation with God , was God , by whom all things were made , whose life was the light of men , the true light inlightning every man that cometh into the world , by whom the world was made , who was made flesh , was the only begotten of the Father , in the bosom of the Father , before John the Baptist was , before any creature was made , begotten of the substance of the Father , not made of nothing , very God of very God , of the same substance with the Father , by whom all things were made : But such was Jesus Christ , therefore he was , before any creature was made , begotten of the substance of the Father , not made of nothing very God of very God , of the same substance with the Father , by whom all things were made : The minor is almost the express words of the Text , the major is evident from the equivolence of terms , it being all one to be God in the beginning by whom all things were made , the world was made , the only begotten of the Father in his bosom before John Baptist as to be before any creature was made , begotten of the substance of the father , not made of nothing , very God of very God , of the same substance with the Father , by whom all things were made . SECT . 4. The exceptions against the proof of Christs God-head from John 1. 1. &c. are set down . NEvertheless the major proposition of the argument is denied , and for a reason of the denial it is said . 1. That the scope of the Apostle , is to set forth by whom the Gospel began , as appeareth by the very appellation of [ the Word ] here given to Christ in regard of his Prophetical office in publishing the Gospel . 2. That by [ in the beginning ] is not meant the creation of Heaven and earth at first , but of the preaching the Gospel and the new creation , as is meant Mark 1. 1. Luke 1. 2. John 6. 64. and 8. 25. and 15. 27. and 16. 4. Acts 11. 15. Heb. 2. 3. 1 John 1. 1. and 2. 13 , 14 , 24. 2 John 5. 6. which note a special term of beginning , which was the time of Christs preaching , in respect of which he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning , Luke 3. 23. to wit to preach the Gospel when he was about thirty years of age , not as it is translated , began to be about thirty years of age . 3. That he was with God in Heaven about that time , being taken up into the third Heaven , as Paul was , 2 Cor. 12. 2. and so was in the bosom of God , as is gathered from Iohn 3. 13 , 31 , 32. and Iohn 6. 62. 4. That he was a God as Moses is said to be Exod. 7. 1. because of the power he had to work miracles , and therefore Iohn 1. 1 , the Word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and should be rendred [ a God ] not [ God or the God. ] 5. That by [ all things made by him ] is not meant the Heaven and Earth at the first creation , but the things or persons belonging to the new creation by Iesus Christ expressed in these places , 2 Cor. 5. 17 , 18 , 19. Ephes. 2. 10. Ephes. 3. 9. 6. That when it is said , the world was made by him ] the meaning is , the Church was reformed by him , or life eternal was revealed by him , called Heb. 2. 5. the world to come . 7. That his life was the light of men by his preaching : or that in him was life upon his Resurrection , and that this life was the light of men by saving them , and raising them up from the dead . 8. That it should not be read Iohn 1. 14. he was made flesh ; but the Word was flesh , that is , a man of humane weakness after he was a man , and so not meant of his humane nature at his incarnation , but his after condition in his life . 9. That as Isaack is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 17. by reason of his being Abraham's Heir , and extraordinary birth , not because he was the only begotten of the substance of Abraham : So Iesus Christ is termed the only begotten of the Father , not from his peculiar generation of the substance of the Father before the Heaven and Earth were made , but so other peculiarities , 1. Because he was by peculiar operation of the Holy Ghost generated in the Virgins womb , which is the reason of this title of the Son of God given to Christ by the Angel himself , Luke 1. 35. 2. Because of his special sanctification and mission , which is the reason given by Christ himself , Iohn 10. 36. 3. Because of his resurrection from the dead , which is the reason given by St. Paul Acts 13. 33. and therefore termed the first begotten from , or of the dead , Col. 1. 18. Rev. 1. 5. 4. Because of his singular exaltation and office , which is agreeable to what is said , Psal. 89. 27. and whereby he is termed the first born among many brethren , Rom. 8. 29. and by reason of his calling to the office of chief-Priest-hood that is applied to him , Heb. 5. 5. which is written , Psal. 2. 7. Thou art my Son , this day have I begotten thee . 10. That he was before Iohn Baptist , not in him , but in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightier , or stronger than him , which is the word used concerning the same speech in the other three Evangelists , Matth. 3 , 11. Mark 1. 7. Luke 3. 16. SECT . 5. The sense of John 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 15 , 18. given by the Adversaries , is refelled . I Reply , 1. That Irenaeus lib. 3. Adv. Heresies , c. 11. and others near the Apostles time , say , that the scope of the Evangelist Iohn in writing this Gospel was to oppose the Heresies of the Gnosticks , Ebion , Cerinthus , Marcion , Valentinus , and such others , as whether from Platonick Philosophy , or other fancies , corrupted the doctrine of the God-head , made Christ a meer man , contrary to which St. Iohn asserts his divinity in the beginning , and thence got the name of the Divine , and his Gospel to be that part of Scripture which doth most plainly deliver Theology or speech of God , and thereby as also in relating many Acts and Sermons of Christ omitted by other Evangelists which makes a supplement to their Histories . 2. That the series of the Apostles words , the expressions compared with Gen. 1. 1 , 2 , 3 , 4 , 5. of [ in the beginning was the word with God , all things were made by him , the life was the light of men , the light shineth in darkness , and the darkness comprehended it not ] are so correspondent to each other , that none but will say , that at least St. John did allude to Moses his description of the first creation , and that he did use Moses his expressions , and therefore meant the same thing , hath been conceived not only by Christians , but also by A●relius the Platonist , as Eusebius , in his book of Evangelical preparation , lib. 11. c. 19. relates ; nor is it to be slightly passed over , which John Cameron observes in his answers to questions on the Epistle to the Hebrews , ch . 1. v. 2. concerning Gods manner of delivering mysteries in the Old Testament , that it was to be but dusky , as in the twi-light , until the Messias his time , who should fully discover the things of God as the Sun , when it is risen , doth things before obscured , and that the Apostle knew Christs creating the world in the beginning even from Gen. 1. For wherefore , saith he , I beseech you , should Moses ( which no where else is done in the whole Scripture ) so often bring in God speaking , let this and that be made , and after it was made ? For certainly God then used no speech as when he spake to the Prophets . It is but a cold answer , that Moses did so write , that it might be signified after a humane manner , that God made all things by his beck . For who doubts of that , or doth not indeed know , that to make the frame of the world God used no tools or engines ? Besides , if that were the intent , why is not also else-where God brought in using like speech , when he did some great work or miracle ? I do no whit doubt but John had an eye on that place , when he termed Christ the Word , as if he had said , that Christ was pointed out by those expressions ; He said , and it was made , although obscurely indeed , as befitted those times , even as also obscurely mention is made of the Holy Spirit , in the same chapter , when Moses said , and the Spirit of God moved upon the waters . For indeed at first view he seems to speak of some wind and so the Chaldee Paraphrast expounded that place . But because no reason can be given whence that wind should arise , or fit cause why it should move upon the waters , men might be inclined to conjecture that Moses in that place had respect to another thing . In the same manner plainly , sith no reason of so diligent and heedful an observation fit enough can be given , that God spake of each thing severally , Let it be made and it was made , there must be some mystery couched under those expressions : When therefore in the New Testament we are taught , that all things were made by Christ , let the Jews either open and explain to us that Mystery , or let them not shew themselves stiff in this matter . I confess indeed , that without the light of the Gospel , we should be hesitant here with the Jews ; but sith Christ is called the Word , and said to be he by whom God made all things , no man hath any more cause of doubting left , but that Moses would intimate it by that diligent observation which the words of the Psalmist , [ Psal. 33. 6. 9. By the word of the Lord were the Heavens made , and all the host of them by the breath of his mouth : He spake and it was done , besides those word● Psal. 136. 5. to him that by wisdom ( which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as speech ) made the Heavens , Psal. 148. 5. he commanded and they were created , did so far intimate that the Chaldee Paraphrast , Isa. 45. 12. reads ; I in my word have made the earth , and created man upon it and Isa. 48. 13. By my word I have founded the earth , and Philo the Jew besides other sayings in his book of allegories shewing his inklings of his knowledge of this mystery , though dark saith , the word or reason , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both ) made the world : These with many other allegations , which might be produced out of Jewish Writers , and others do evince , that the Evangelist means the same creation , when he saith all things were made by him , and the same beginning when he saith , In the beginning was the word , as Moses meant , when he said , In the beginning God created the Heaven and the Earth . Gen. 1. 1. 3. The sense of the words in which the force of the argument consists is according to the plain and obvious use of the words and phrases ; the other for the most part without example , and so streined , as that it may easily be perceived , they studied rather to wrest , than to interpret them ; as will appear by comparing the allegations and senses on both sides given in the particulars as they are in order examined in the next Section . 4. The Adversaries acknowledge , that the intent of the Evangelist in that which is said of Christ , was to set out Christ in what he was singular , and was excellent in him : But to expound his words as they do , is to make the Evangelist deliver things common to him with others , as to say , in the beginning was the Word , that is , preaching the Gospel , or in the beginning of the preaching of the Gospel the Word Christ was , that is , had a being , that he was with God , that is , was known of God , is to say no more than might be said of John Baptist ; to say he was with God to learn Mysteries is the same which St. Paul saith of himself , when he was rapt into Paradise , or is true of Moses when he conferred with God in the Mount ; to say all things were made by him , that is , by his preaching the Gentiles were become new creatures , is no more than might be said of Peter , Paul , and other Apostles ; to say he was a God in office , that he had Divine Power to work Miracles , is to say no more of him than might be said of Moses , of the Apostles , nor do they or can they give any good reason , which may agree with the Majesty and Wisdom of so divine a writing and Writer as this of John , to deliver things so obvious in so obscure Phrases , as are not congruous to a divine Historian , when the same might be , and were by other Evangelists delivered in plainer expressions ; nor why he should prefix those sacred Aphorisms before his History , if they contained no Mystery , but things easily perceivable by sense ; nor is such an end , as is imagined by some , to shew that John Baptist was not the Messias , any thing probable to have been propounded by John the Evangelist , who wrote long after John Baptist was dead ; nor could be , or was by any conceived to be the Christ : Such things as these can hardly be imputed to the Evangelist without some note of dotage . 5. To expound the words [ in the beginning was the Word ] that is , in the beginning of the preaching of the Gospel was the Word , that is , Christ was preaching of the Gospel , or the preaching of the Gospel was , is more like an inept tautology of a trifler , than the holy , wise saying of a Divine Writer . 6. The sense given by the Adversaries is in sundry things not true ; for in the beginning of the preaching of the Gospel Christ was not with God in Heaven , as they expound , verse 1. 2. his being with God , but was come from Heaven , and conversed familiarly with men ; nor is it true , that in the beginning of the Preaching of the Gospel ( be the beginning at John's beginning to preach , or Christs , or his Apostles , or the continuing of it in the daies of his flesh ) all things belonging to the new Creation , the new Covenant , the reconciling the world , the preaching and propagating of the Gospel were done by him . For the many Miracles of Christ were not done in the beginning of the Preaching of the Gospel , nor was his dying for us , nor the sending his Apostles , and their impowering by the coming of the Holy Ghost to them till after his Resurrection and Ascention : Yea those men who expound the words , John 1. 3. All things were done by him of divine and marvelous works , yet many divine marvelous works , as , the opening of the Heavens , the descent of the Spirit in the form of a Dove , the transfiguration and glory in the Mount , the rending the veil of the Temple , the Earthquake , cleaving the Rocks , opening the Graves , darkening of the Sun at his death , his Resurrection from the dead , they deny to have been done by Christ or the concurrence of his power or operation ; nor is it true in their sense , that without him was nothing done that was done ; For in the business of the preaching of the Gospel afore Christs manifestation to Israel , Iohn did preach and Baptize , and in the working of Miracles there were some that did cast out devils in Christs name , who followed not Christ , Luk. 9. 49. Nor is it true , that in their sense the world was made by Christ , that is the Gentiles reconciled by Christs Preaching or the world reformed ; for that was done by the Apostles after his Ascention : And if it be said , that after Christs Ascention all things were done by him , that the world was made by him , that was not in the beginning , in which they say , he was the Word , that is , did preach the Gospel , was a God , that is , did work Miracles , was with God , that is , was taken up into heaven , and therefore the making of all things , John 1. 3. cannot be understood according to their own exposition of [ in the beginning ] of Christs care in ordering and moderating all things belonging to his Church after his ascention , nor had any more been said of him as then done than may be said now , which is contrary to the adversaries grant , that some more than ordinary remarkable things is related of Christ by St. John in the first verses of his Gospel : Whence may be justly inferred that the Exposition given by them neither is consistent with the truth of things , nor the Evangelists words , nor their own sayings . SECT . 6. The reasons of the Adversaries Exposition of John 1. 1 , &c. are shewed to be insufficient . BUt besides other absurdities , which are in the Exposition of the Adversaries , the reasons they give are mistakes and insufficient for what they produce them : For in the first there is a great mistake , as if the Evangelist used the term [ Word ] to intimate by whom the Preaching of the Gospel began ; For Christ is not termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate [ the Word ] because he was Gods Messenger to declare Gods mind to us in the Gospel ; the term [ Word ] is not fit to expresse a deputy , but the term [ Ambassador , Lega●e ] but because it signifies Reason , and Wisdom , and therefore fitly expresseth Christ , who was the Wisdom of God , by whom he made all things at the beginning of the Creation , Psal. 136. 5. Prov. 3. 19. with whom he was when he prepared the Heavens , Prov. 8. 27. to which the Evangelist alludes , when he saith , John 1. 2. the same was in the beginning with God , and the Authour of the Book of Wisdom , ch . 9. 2. alluding to that , Gen. 1. 26. Let us make man in our Image , saith , who hast framed man in thy Wisdom , or , because all things are said to be made by the Word of God , as in the places before alledged , Psal. 33. 6. 9. Psal. 148. 5. alluding without doubt to the expressions , Gen. 1. 3 , 6 , 9 , 11 , 14 , 20 , 24 , 26 , 28. and accordingly the holy Writers in the New Testament , expresse the first Creation , as done by the Word of God. St. Paul 2 Cor. 4. 6. God who commanded the light to shine out of darkness . Heb. 11. 3. Through faith we understand that the worlds were framed by the Word of God. 2 Pet. 3. 5. For this they willingly are ignorant of , that by the Word of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens were of old , and the Earth standing out of the water , and in the water , or as it may be read , consisting of water , and by water ; for which reason the Chaldee Paraphrast in abundance of places , especially where Gods creating of Heaven and Earth is signified , useth this expression , I have done it by my Word , as Isa. 45. 12. and 48. 13. Hos. 1. 7. whence it is apparent that St. John used the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word as a title known to the Jews , answering to the Chaldee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that , as Heinsius Arist. sac . exercit . in non . c. 3. observes , it undoubtedly comes from the East , not from the Greeks , and that by reason of his relating Gods acts , especially the Creation , as done by the Word , it is not given by the Evangelist to Christ , to signifie his preaching of the Gospel , but his creation of the World at first , and consequently to be understood of his Divine Nature , in which he created all things in the beginning of the world ; nor doth the speech , 1 John 1. 1 , 2. that what was from the beginning which he and other Apostles had seen with their eyes , and their hands handled of the Word of Life , prove , that the term [ Word of Life ] imports only Christs humane nature , or that he is so termed from preaching the Gospel : For it is not said , that they handled or saw the Word of life , but they heard , saw , handled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Word of life , that is as verse 2. And the life was manifested and we have seen , and witness , and shew unto you that eternal life which was with the Father , and was manifested unto us , that is , as is expressed , 1 Tim. 3. 16. God was manifested in the flesh ; so that what they heard , saw , handled , concerning the Word of Life , or Divine Nature was manifested in the flesh by his words of command to unclean Spirits to depart , to the Winds and Seas to be still , by his Miracles which they saw , felt , tasted , whereby he manifested his glory , Joh. 1. 14. and 2. 11. and 11. 40. whence Christ argues , John 10 , 37 , 38. If I do not the works of my Father believe me not , But if I do , though ye believe not me , believe the works , that ye may know and believe that the Father is in me , and I in him . John 14. 10 , 11. The words that I speak unto you I speak not of my self , but the Father that dwelleth in me , he doth the works : Believe me that I am in the Father and the Father in me ; or else believe me for the very works sake ; nor is Christ described , Rev. 19. 13. where he is called [ the Word of God ] as a Prophet to shew that the title [ Word of God ] imported his preaching , but as a Warriour to shew his power ; not as the Essay on Rev. 19. 13. Because he came immediately from the Divine Majesty in Heaven to publish the Gospel to the world , and had full power to do whatsoever miracles he pleased . 2. It is true that [ in the beginning ] is wont to be restrained to the matter in hand , nor is it denied but that in many of the places alledged in the second exception [ in the beginning ] is meant of the preaching of Christ , nor is it material in this point , whether [ beginning ] Luke 3. 23. be referred to Christs age , or the preaching of the Gospel , though the latter be lesse probable , because then when Christ was Baptized of John he had not begun to preach the Gospel till after his temptation in the Wilderness . But the thing to be proved is , that the preaching of the Gospel is the matter in hand , Joh. 1. 1 , 2. The word [ the beginning ] is used John 8. 44. 1 John 3. 8. Mat. 19. 4 , 8 ▪ and 24. 21. Mark. 10. 6. and 13. 19. Heb. 1. 10. 2 Pet. 3. 4. for the beginning of the Creation , and the very expressions , John 1. 1 , 2 , 3 , 〈◊〉 , 5 , 10. and other evidences before alledged shew it , answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 1. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as John 1. 1. and in both places are delivered with the like agreableness to Gods Majesty in creating , that even as Longinus the Philosopher magnified Moses his description of the Creation , so Franciscus Junius that eminent Divine was taken with the reading of John 1. 1. &c. and from his inclinations to Atheism was by it brought to the knowledge of Christ , as he relates in the narration of his own life . As for the sense the Adversaries give , In the beginning was the Word , that is , in the beginning of the Gospel was the Word , that is , the man Christ Jesus called the Word , in that he was the immediate Interpreter of God , by whom he revealed his counsel touching our salvation , as we are wont to disclose our secrets by our words , which reason , it is said , may not obscurely be collected from the 18. v. of the same chapter , and the Word was with God , being taken up into Heaven , that so he might talk with God , and be indeed his Word , or the immediate Interpreter of his Will , and receive the most certain and absolute knowledge of the Kingdom of Heaven which he was to propound to men , it hath no colour from the Text ; For neither is it said , in the beginning of the Gospel , nor the appellation of [ the Word ] is given to Christ in regard of his Prophetical Office , nor is it said in the beginning the Word was preaching , but simply was , noting his existence , not his acting ; nor will the order of the Apostles Propositions consist with the sense they give , for then St. John should have said thus : In the beginning the Word was with God , and after he had been with God , he came down from Heaven and was the Word , that is , preached the Gospel , and then he was a God , as being endued with divine Power and Empire , to cast out Devils , and to do great works , as Moses did ; whereas the first thing he sets down in the being of Christ in the beginning , and then his being with God , and his being God , and the making of all things by him , which can be applied in this order to no beginning , but that of the Creation , and therefore [ in the beginning ] must be understood of the first Creation of all things , and not of the publishing the Gospel , as they would have it . 3. This consideration also overthrows their sense of the words [ was with God ] of his being taken up into Heaven , that so he might talk with God , and be indeed his Word . For if it were meant of his taking up into Heaven in a humane body ( as 2 Cor. 12. 2. is said of Paul ) then it should have been put first , whereas it is the second and fourth Proposition , John 1. 1 , 2. and being repeated , v. 2. and then it following , verse 3. all things were made by him , and without him not one thing was made that was made , it plainly shews that the meaning is , that he was with God in the work of Creation of the Heaven and Earth , so as that all things were made by him as the Son of God , or God with the Father : As for the words , verse 18. of his being in the bosom of his Father , they do not shew his receiving instructions from God , as a Messenger , taken up into Heaven , that he might be sent down again to deliver his Message perfectly and amply , but the love ▪ and intimacy and nearness to his Father , in that he was his only begotten Son , and therefore was perfectly acquainted with him , and his mind : And it seems to me that the Evangelist alluded , John 1. 1 , 2 , 18. to the passages which are Prov. 8. 29 , 30. When he gave to the Sea his decree , that the waters should not passe his commandement , when he appointed the foundations of the Earth , then I was by him as one brought up with him , ( Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Foster Child , Aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nursed as a Child in the bosom ) and I was daily his delight , rejoycing alwaies before him , which is the opinion of Grotius annot . ad J● . 1. 1. Prov. 8. 27. and many others , and shews , that the being in the bosom was not as a Servant to be imployed , but as a Son , in whom he delighted , as is said , Matth. 3. 17. and 17. 5. As for that which hath been immagined concerning the meaning of the words , The Word was with God , John 1. 1 , 2. as if it were thus , He was known to God , though unknown to men till he was manifested by John , as it is partly false , sith he was known to Mary his Mother , Zecharias , Elizabeth , Simeon , Anna , Joseph , to the Wise men of the East , as the Son of God , King of the Jews , a horn of Salvation out of the house of David , the Lord , the rising from on high , the light of the Gentiles , the glory of the people Israel , the Lords Christ , as may be perceived by reading Luke 1. and 2. ch . Mat. 1. and 2. so is it frivolous , as being without any example of such use of the expressions , and contrary to the use of the phrase , which still notes presence of being , or subsist●nce , or cohab●●ation , as Mat. 13. 55 , 56. Mark 6. 3. and 9. 19. Luke 9. 41. 1 Cor. 16. 6. &c. and signifies Joh. 1. 1 , 2. his being with God in the beginning of the Creation , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee , Joh. 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prov. 8. 30. which the Chaldee Paraphrast reads , at his side , and Exod. 20. 19. Let not the Lord speak with us by the Word which is before the Lord , and the Wisdom of Solomon as it is stiled , ch . 9. 9. saith thus : And wisdom was with thee which knoweth thy works , and was presen● when thou madest the world , where the translators in the margin not unfitly place Prov. 8. 22. Joh. 1. 1 , 2 , 3 , 10. as parallel Texts to shew the presence and co-operation of the Word in the making of the World ; which shew the Jews had some ●nkling of the Words subsistence at the Creation , though the writing be Apocryphal , nor doth his being with the Father John 1. 1 , 2. signifie objective presence , but essential . As for the device of Christs being taken up into heaven in his humane body , as it is a late invention , so it is improbable , sith no certain time or other circumstance is expressed in the Evangelists , in which it should be , which in so remarkable a thing it 's not likely would have been omitted any more than in Paul's narration of himself , 2 Cor. 12. 2. if such an ascention had been ; nor is the reason given that he should be taken up to Heaven that he might talk with God , and receive the most certain and absolute knowledge of the Kingdom of Heaven , which he was to propose to men , probable , sith another reason is given of his knowledge , John. 3. 34. For he whom God hath sent , speaketh the words of God : For God giveth not the Spirit by measure to him ; nor is he any where said to go from the Earth , and to return thither ; and when Christ speaks of his going to Heaven , he saith , Luke 24. 26. Ought not Christ to suffer these things , and to enter into his glory ? Which intimates his going to Heaven , to have followed his sufferings , and Heb. 9. 12. the Authour of that Epistle saith , By his own blood he entred in once into the holy place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be read once , or for once , or at once , it notes but one time entring into heaven with his blood , as his offering was but once , Heb. 10. 10. and not often as the High-Priest Aaronical did . As for what is alledged , [ that John 6. 38 , 46 , 51 , 62. Christ affirmeth that he came down from Heaven , and had seen God , and that he was the living bread which came down from Heaven , whereof whosoever did eat should live for ever ; so the bread which he would give was his flesh , which he would give for the life of the world : And afterwards asketh the Jews , what if they should see the Son of man ascending up where he was before ? namely , before he began to preach the Gospel , as he himself intimateth , John 8. 42. Where he saith , if God were your Father , you would love me , for I went out from God , and came : for neither came I of my self , but he sent me : And John 16. 28. Where he saith , I came out from the Father , and came into the world : Again ( or rather on the contrary ) I leave the world , and go to the Father : which going forth from the Father , every one may easily perceive , by the opposition of the following clause , is meant of a local procession of Christ from God , and that before the discharge of his Embassy : for to come , or to come into the world signifieth to treat with men in the name of God , and to perform a publick Office among men , See Iohn 1. 15. 27 , 30. and Iohn 1. 5 , 20. Mat. 11. 3 , 18 , 19. Ioh. 17. 18. compared with chap. 16. 21. and chap. 18. 37. ] it evinceth not a bodily ascent into Heaven of Christ to learn of God afore his publishing the Gospel , For it is not said whither he ascended before , but was before , which notes presence there , but not local motion ; nor is it said in his humane body ; though it be said , the Son of man was there before ; yet this may be understood by the figure of communication of properties very frequent in speeches of Christ , according to his Divine Nature ; nor is he said to be there before his preaching the Gospel , restraining the time to it ; it may be meant of his being in Heaven afore the World was , as it is said , Iohn 17. 5. nor is it said , Christs flesh came from heaven , or that he came from Heaven by local motion , or saw God by his eyes of flesh ; his coming and seeing God , may be understood of his Divine Nature in respect of which he was of Heavenly Original , though his being bread be meant of his flesh and humane nature in which he suffered , and his coming out from God , and coming John 8. 42. is expounded of his receiving commission from God , as the words shew , neither came I of my self , that is , I have not taken upon me this Office , I now administer of mine own motion only , but he sent me ; nor is coming out from the Father necessarily understood , of coming out from the Father , and coming into the world by local procession ; but the coming out from the Father may be meant of receiving commission from his Father , or his original being , and his coming into the world either of his humane birth , or as the allegation expresseth it , his treating with men in the Name of God , and performing a publick office among men , unto one of which , the Texts produced lead us , and not to the sense of local procession in his humane body , nor doth the opposition prove it , for the sense may be right thus : I came out from the Father by generation , and taking my commission from him , and came into the world by humane birth , or as it is , Iohn 12. 46. A light into the world by my preaching the Gospel , and again , or on the contrary , I leave the world by death , or removing from the Earth , and go by my bodily ascent to the Father : As for Iohn 3. 13. neither is the coming down from Heaven , nor his being in Heaven necessarily understood of removal from Earth to Heaven , and back again by bodily motion , but may be meant of his being in Heaven in his Divine nature , and coming down from Heaven by being made flesh , or receiving his commission from God , in respect of one or both of which he is said , verse 31. to come from Heaven , from above , in opposition to being of the Earth by humane generation , or authority . And verse 32. he is said to have seen and heard by his intimacy with his Father , and the communication of the Spirit . verse 34. not by his bodily eyes or ears upon a supposed personal humane presence and conference with God in Heaven . 4. The Apellation of God given to the Word , Job . 1. 1. is not from his Office as altogether Divine , as being above Prophets , whose Office , if compared with Christs , was humane ; For Moses was a Prophet of whom God said , Numb . 12. 8. With him will I speak mouth to mouth , even apparently , and not in dark speeches , and the similitude of the Lord shall he behold : and St. Paul was rapt into the third Heaven , and heard words unspeakable , 2 Cor. 12. 4. and yet neither of them termed God ; yea , St. Paul abhorred it with indignation , Acts 14. 11 , 15. such persons may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine men , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods : nor is the Word termed God , as endued with Divine Power : For then Moses might be so termed , for he was a Prophet endued with Divine Power and Empire , so as to controul Pharaoh and to work Miracles : But Moses is not termed God , though God said to him , I have made thee a God to Pharaoh , Exod. 7. 1. and thou shalt be to Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of God , that is , as a Prince or Master to command or direct him Exod. 4. 16. But the Word , it 's said , Iohn 1. 1. was God absolutely , noting what he was in himself , not relatively what he was to another , shewing what he was in nature and power , not what he was designed for , or what his imployment or work should be , or what he was in Office , no whit expressing from whom , to whom , for what he was sent , or what he did , but what he was : And his being God is said to be in the beginning , not in the progress of his preaching in which he did Miracles , nor after his Resurrection when all Power was given him in Heaven and in Earth , Mat. 28. 18. nor after his ascention , when he was exalted by the right hand of God , Acts 2. 33. God made him both Lord and Christ , verse 36. But in the beginning of the Creation , when he made all things , and therefore was God the Creatour , as the Authour to the Hebrews ch . 3. 4. asserts , He that built , or framed all things is God : where it may be observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is put without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet by God is there meant not a substituted God by Office , but God the Creatour , and Iohn 1. 6 , 12 , 13 , 18. and in a great number of other places it is likewise used ; and therefore notwithstanding this exception the Word is to be believed to have been God Creatour , very God of very God in the beginning of the Creation at first , as v. 3. is asserted . 5. That the making of all things by the Word is not meant of the new Creation is proved before Sect. 13. and that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Iohn 1. 3 ; 10. translated by us made , are used of the first Creation is manifest from the use , Heb. 4. 3. and 11. 3. 1 Cor. 15. 45. as Gen. 2. 7. and Gen. 1. 3 , 6 , 9 , 11 , 14 , 15 , 20 , 24. and 2. 4. and therefore the creation of all things of the world at first , is fi●ly expressed by those words , Iohn 1. 3 , 10. and so the universal Creation at first ascribed to the Word : Nor is it any deminution to Christ , that it is said , all things were made by him , and without him was nothing made which was made , and the world was made by him . For the expressions by him , not without him do not note alwaies an instrument , even Rom. 11. 36. It is said , all things are of him , and by him , and for him , who is the Lord , to whom glory belongs for ever ; but shews the order and co-operation of the Father and the Word in the Creation . As for the passage , 2 Cor. 5. 17. it is granted to be meant of the new state of things by Christs reconciling the world to God , verse 18. but it is not like the words , Iohn 1. 3 , 10. where all things are said , to be made , not made new by him , and old things past away , and all things are said to be made by him in the beginning ; Whereas the making all things new by reconciling the World to God , was by Christs being made sin for them , ver . 21. by his death , and therefore not in the beginning of his preaching the Gospel , and therefore cannot be meant of the same creation , Ephes. 2. 10. The Ephesians are said to be created in Christ Iesus unto good works , not by Christ Jesus , but to be Gods Work. The words Ephes. 3. 9. may be more rightly understood of the first Creation , in which Christ was co-worker , which the words from the beginning of the world seem to intimate ; however they are not like Iohn 1. 3. in expressions , and therefore evince not , that they are to be both understood of the same thing . 6. The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can signifie no other than either the frame of Heaven and Earth , or the Inhabitants in it , as Iohn 17. 5 , 17. Iohn 1. 9 , 29. and 3. 16. and many more places , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no other signification , than was made by him , at the first creation . For the World was made by him afore he was in it , and it knew him not , it being put as an aggravation of their perverseness , that the world that was made by him , knew him not , which can be verified of no time , but the first creation ; which is confirmed by the two next verses : For verse 9. Coming into the World is meant , of appearing among men , whether by birth or other manifestation , and therefore the world must signifie , verse 9. the Earth or Men , and so , verse 10. which is apparent in that , when it is said , the world knew him not , it must be expounded , men knew him not , and the words following , he came unto his own , and his own received him not , verse 11. must be understood of men , whether his own be meant of men simply , or men that he had special relation to as Country men , or Kinsmen . And for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate [ was made ] as here put , it never signifies any other thing than was , or was made , or was begotten , not revealing , preaching , or renewing . Nor does the Word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World ] signifie , being put without any further addition or expression , heaven , or immortality , or eternal life . The place , Rom. 4. 13. that Abraham should be heir of the World , if meant of his own natural posterity inheriting , is to be conceived meant of the Promised Land ; if of Christ , of the Empire of the world , as Psal. 2. 8. is foretold ; if of his seed by Faith , to be co-heirs with Christ , Rom. 8. 17. if ( as it is most likely from the connexion with the 11th . and 12th . verse ) of the world of Believers Jews , and Gentiles of whom he is Father , still it is meant of mens persons , not their meer state and condition , Heb. 10. 5. the coming into the world , is coming among men , and that to offer himself in Sacrifice , and the preparing of his body is not making it immortal , but fitting it for death , as verse 10 , 12. do plainly shew ; Neither of the places , Heb. 2. 5. or , 6. 5. have the word translated World , John 1. 10. in the one the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desart , in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and notes the course of time , place , or generation future ; neither the state it self of eternal life , which is distinct from the world to come , Luke 18. 30. and cannot be meant of the world made by Christ , John 1. 10. which is not future , but was existent when Christ was in it . For the same reasons , by the world made by Christ , cannot be meant the Church reformed by him ; For if by the world be elsewhere meant the Church of the Elect , or world of Believers reconciled to God ( as is conceived to be meant , Iohn 6. 51. 2 Cor. 5. 19. &c. ) yet here it cannot be meant , because it is said , the world knew him not , received him not , even that world which was made by him ; but the Church of the Elect , or , Believers reconciled to God , knew him , and received him : Nor doth any where the word [ was made ] put as here , signifie was renewed , enlightned , reformed ; nor if it were so used , could it be here , sith the world knew him not , nor received him , which is said to be made by him : And to say that the meaning is , the world was made by him , that is , the world was so far as concerned his action , as much as in him lay , enlightned , renewed , reformed , though not in the event , so as to note Christs study and endeavour , not the effect , is without all example ; sith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note being , and effect of the thing , not intention or action of the agent , and so the Church of Elect would be no more made by him than others , and it would be clean contrary to the Apostles intention to shew the event of his being in the world , that notwithstanding the world was made by him , yet they were so averse from him , as not to know him , and so perverse as not to receive him ; understanding Synecdochically , the greater part ( as 2 Pet. 2. 5. and elsewhere the world is put for the multitude , or greatest part ) distinct from them that received him , verse 12 , 13. 7. The life which is said was in the Word , was in him in the beginning , not restored to him at his Resurrection , and it is said was in him , not as John 11. 25. and 14. 6. he was the life causally and relatively to others , but in him , that is in himself , and so notes what he had in respect of his Essence , and natural Being , not by his Office , or communicated Power in that respect . And when it is said , the life was the light of men , it is not said , the life shall be the light of men , but was so in the beginning ; Nor is it said , it was the light of men as dead or fallen , but of men simply as men , and so cannot be understood of the light infused by regeneration , or restored by raising from the dead , but communicated by Creation , and notes the natural light of reason and understanding wherewith Christ inlightens every man which cometh into the World , verse 9. of which more may be seen in my Book of The true old Light exalted , Serm. 1. on Joh. 1. 9. Nor is it to the contrary , that ver . 5. it is said , and the light shineth in the darkness , and the darkness comprehended it not : For taking the shining by enallage of tense ( as it must be , whether it be meant of shining by creation or Preaching ) for the time past , and the sense be , and the light shined in the darkness ; it may be meant of the beginning of the Creation allusively to Gen. 1. 1 , 2 , 3 , 4 , 5. and in the sense of the Apostle , 2 Cor. 4. 6. God spake , to wit , by the Word , that the light should shine out of darkness , and the darkness did not comprehend it ; or if the sense be , Christ the true light when he came into the world , shined among dark men , and they did not comprehend him , or his Doctrine which he taught ; it proves not that verse 4. is not meant of Christs life by nature , and his life being the light of men , by creation of them with understanding in the beginning . For as ver . 9 , 10 , 11. the stupidity and perversness of men is shewed , that notwithstanding Christ made the world , and enlightens all men , yet when he was in the world , and preached to them , they knew not , nor received him ; so in like manner , v. 4. 5. to the same purpose with good congruity of sense and reason the Evangelist , to shew the great alienation of men from their Creatour , saith , that though in the Word was life in the beginning , and his life was the cause of mens natural light in the creation of Adam , and Eve the Mother of all living , yet when he the true light shined by his preaching among men , who were by sin and ignorance in darkness , and the shadow of death , the dark Spirits of men did not comprehend , understand , and receive him and his Doctrine . 8. That Flesh is as much as a man simply as man , is obvious out of many passages in holy Scripture , and particularly , John 17. 2 , &c. and that it notes Christs humane nature or humane body as such is manifest from John 6. 51 , 52 , 53 , 54 , 55 , 56 , &c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred was made , as John 1. 3 , 10. and the sense , as in Rom. 1. 3. Gal. 4. 4. Heb. 2. 14. and such places , is , that he was incarnate or made a man , and that this was a voluntary act in taking a humane nature , not a part of his sufferings is manifest from what is added , he was made flesh , and dwelt among us , which notes an act of his will or choice , and imports his assumption of a humane body , that it might be an everlasting habitation for his Divine Majesty , and therein converse with man ; And that he was made flesh , not under the notion of weakness but humane nature , is evident from the words following , and we beheld his glory , the glory as of the only begotten of the Father , which shews that in his flesh , which he was made , his glory , that is , his Divine Majesty was beheld in the great works he did in his humane body , and that he dwelt in or among us , full of grace & truth ; which shew [ that he was made flesh ] notes not his weakness but humane Nature having Power and Excellency . Adde hereto that the Being of the Word was expressed before , John 1. 2 , 3 , 4 , 9 , 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was , therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse 14. must be meant of his being made a man besides his being the Word . And to say the Word , who was a man , was a man ; had been to trifle , to say nothing but what might be said of every man ; yea , and that which was discernable by sense , and so needless to be testified by John , who intended to express Divine Mysteries concerning Christ in things that were singular and excellent , and could be known but by revelation from God : and this reason overthrows this sense , the Word that is the Interpreter of Gods Will , was flesh , that is , a man of infirmities ; for then no more had been said of him , than might have been said of John Baptist , and other prophets ; The sense then must be this and no other , The Word which was in the beginning , was with God , was God , by whom all things were made , and without whom nothing was made that was made , in whom was life , and the life was the light of men , enlightning every man that someth into the world , by whom the world was made , was in the fulness of time made a man in a humane body having his Divine Majesty dwelling in him full of Grace and Truth , so that we beheld his Glory in his Miracles , his Grace and Truth in his Holy and Wise Doctrine such as manifested him to be the only begotten of the Father . 9. The terms , John 1. 15. the only begotten of the Father , verse 18. the only begotten which is in the bosom of the Father , must be understood of Generation , before the World was made , of the substance of the Father . For the term notes Generation , and so subsistence from his Substance , not Creation out of nothing , or created matter as Adam , nor can he be said to be the only begotten Son of the Father , from his peculiar forming as man , expressed Luke 1. 35. for Adam who was formed without the help of man , and called the Son of God , Luke 3. 38. was so , as much the only begotten Son of God , as the Word , or Jesus Christ. Nor is he said to be the only begotten of the Father by reason of his peculiar love : for the peculiar love is from his peculiar Sonship , not that the form or cause of it : nor is he said to be the Son of God by regeneration , as they that believe in Christ are the Sons of God , John 1. 13. for so many are Sons of God ; nor from his peculiar mission , resurrection or exaltation . For though these proved him the only begotten of the Father as evidences thereof , yet not as causes of his Son-ship . But he is intituled the only begotten Son of the Father from his proper generation and Sonship , whence he is stiled his Son , Rom. 8. 3. his own proper Son , verse 32. not adopted but natural , otherwise Adam might be from his original as well stiled his own proper Son. That Christ Jesus is in respect of his natural generation , before the world was , the only begotten Son of God may be evinced , 1. From Mat. 16. 13 , 16 , 17. Christ asking , whom do men say that I the Son of man am , it being answered , verse 14. Some say John the Baptist , others Elias , others Jeremias , or one of the Prophets ; our Lord Christ further presseth them to tell him , whom they said him to be , verse 15. plainly intimating , that these opinions of him were short of what they were to esteem him , whereupon Simon Peter answered and said , verse 16. Thou art the Christ the Son of the living God , to whom Christ replies , verse 17. Blessed art thou Simon Bar-Jona , for flesh and blood hath not revealed it to thee , but my Father which is in the Heavens . which plainly shews , 1. that the confessing him to be the Son of God , was more than to be the Son of Man , John Baptist , Elias , Jeremiah or one of the Prophets . 2. That this being the Son of God , was such a thing as was not to be revealed by flesh and blood , but by his Father in Heaven , therefore it was not his being Gods Son , by the supernatural conception of the blessed Virgin , for that she could tell , both by her own knowledge of her Virginity , and the Angels revelation ; nor by special mission , for that had been , but as one of the Prophets , as Moses , and had been discernable by flesh and blood upon the sight of his great works , to which he often appealed , as demonstrating him to be sent of his Father as the Messiah , John 14. 10 , 11. nor as Mediatour only ; for then there had been no more acknowledged by Peters confessing him to be the Son of the living God , than by confessing him to be the Christ , therefore he was the Son of the living God by generation of his Fathers Substance before the world was , which his Father onely could reveal . 2. This is further proved from these Texts of Scripture which make it the demonstration of the greatest love of God in giving his only begotten Son , John 3. 16. not sparing his own Son , but giving him up for us all , Rom. 8. 32. But this had not been such a commendation of his love , if Christ had been only a supernaturally conceived man specially commissionated as Mediatour , if he had not been the Son of God by generation before the world was , of his Fathers substance , it had not been more than the not sparing holy Angels but giving them for us ; therefore he must be the Son of God , by such generation of the Fathers substance , as he had before the world was . 3. Heb. 3. 4 , 5 , 6. our Lord Christ is preferred before Moses , as being a Son over his own house , and this house built by himself , who built all things , and therefore God , whereas Moses was but faithful as a Servant in Gods house , not his ow● , therefore Christ is the Son of God , as he is God with his Father , building or framing all things , and consequently the Son of God by generation of his Fathers substance , before the World was . 4. It is said Heb. 5. 8. Though he were a Son , yet learned he obedience by the things which he suffered , which shewed a singular demission of himself in his obedience ; but if he had been only a Son by creation as the Angels , or as a meer man , by supernatural conception in the Virgins womb , there had been ▪ no such demission of himself by agreement or accord as here , and Heb. 10. 7. is set forth ; his subjection had not been free but necessary as being Gods creature , if he had not been the Son of God by natural generation of his substance before the world was . If he had been the Son of God , only as sent by God , to be Mediatour , there had been a tautology , to say , although he was sent by God to be Me●ia●our , yet he did obey as Mediatour , and being consecrated or perfected became Authour of salvation to them that obey him ; which is as if he had said , though he were Mediatour , yet he was Mediatour , which had been ●ugatory . As for that which is chiefly objected , that the reason of this title [ the Son of God ] given to Christ is from the peculiar Generation he had by the operation of the holy Ghost : Besides that which is already said , that such a forming was of Adam at first , who was not the Son of God in that singular manner that Christ was , and if there were no other reason of his being the Son of God , but this , he should be termed peculiarly the Son of the Spirit , whereas he is stiled the only begotten of the Father , it is said , that holy thing which shall be born of thee , intimates that what should be born of her was holy , and had being before that birth of the Virgin , and that his being called the Son of God , was not for that as the cause , at least not the sole cause , and that his being called the Son of God , was a consequent of being that holy thing , God with us , as it is Mat. 1. 23. The other Texts , John 10. 36. Acts 13. 33. Heb. 5. 5. &c. do only prove , that his singular mission , resurrection , and Priest-hood demonstrated him to be the Son of God , not made him such ; for then he had not been the Son of God before these , whereas the Angels words shew , Luke 1. 35. and the Adversaries yeild , he was the Son of God from his Generation and Birth of the blessed Virgin . 10. It is true the speech John 1. 15 , 27 , 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being translated , is prefered before me , may be well conceived to be the same , or to answer to that which is Mat. 3. 11. Mark 1. 7. Euke 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is stronger than I , or is more prevalent , or more powerful than I : But the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he was before me , must note priority of time : For 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was , notes his actual existence , what he was in Being , not what he was to be in Gods Intention . 2. Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first , note not only priority of order , but also of rule and power , and is sometimes as much as the chief , yet it cannot be so meant , John 1. 15 , 27 , 30. For 1. That was before expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred well , was preferred before me , noting chiefdom , preheminence or power , and therefore must note something distinct from it , otherwise it would be a tri●ling tautology , and therefore it must be understood of priority of Essence , in duration and excellency of being before him , which alone may well be conceived as the cause of his praelation . 2. If Christ had not being before John Baptist , it could not be well said as it is , v. 16. by him including himself , And of his fulness we all have received , and grace for grace , sith John had his being as man before Christ , and was filled with the Holy Ghost from his mothers womb , Luke . 1. 15. SECT . 7. Christs Generation before the world was , is proved from John. 8. 58. CHrists being the Son of God afore his incarnation is proved from his words , John 8. 58. verily , verily I say unto you , Before Abraham was I am . The occasion of which words was from that which our Lord Christ in the Temple , spake to the Jews , ver . 51. verily , verily , I say unto you , if a man keep my saying he shall never see death : Which the Jews conceived so notorious an untruth , that they inferred he must be possessed by the Devil , sith Abraham , was dead , and other holy men . To which our Lord Christ replied , that he honoured , not himself , but his Father honoured him , that Abraham rejoyced to see his day and saw it and was glad , which did intimate that he had seen Abraham , and Abraham him , else how could he say , he rejoyced to see his day and saw it , and was glad ? This was accounted by the Jews for a greater untruth , so that they reply to him , thou art not yet fifty years old , and hast thou seen Abraham , dead near two thousand years before ? to whom Christ returns this constant asseveration no whit revoking or mincing his former speech , Verily , verily , I say unto you , Before Abraham was , I am ; which both the occasion , the manner of expression , and the words plainly shew to have this sense , Before Abraham was a man in rerum naturâ , before Abraham was conceived in the womb , or born , I am , that is , have and had a being ; which can be understood of no other than his divine Nature , far exceeding the time of Abraham's being ; which the Jews conceived , he meant as they did , when he said , John 5. 17. My Father worketh hitherto and I work ; that he said also that God was his Father , making himself equal with God , ver . 18. and when he said John 10. 30. I and my Father are one , that being a man he made himself God , ver . 33. which they accounted Blasphemy , and would have stoned him for these sayings : Yet did not Christ revoke his speech , but hid himself , and after went out of the Temple , going through the midst of them , and so passed by , verse 59. and therefore his words have this assertion , that he had a Being before Abraham , which can be no other than his Divine Nature by Generation , of the substance of his Father before the world was . The exceptions against this inference , are 1. That it should be read , being in the Aorist . before Abraham , is to be , or shall be , or is made Abraham , that is , the Father of many Nations by the calling and graffing in the Gentiles , into the true Olive : I am as it is ver . 12. the light of the world , or the Messiah ; as when he said , verse 24. If ye believe not that I am , that is , the Messiah , ye shall dye in your sins ; and verse 28. when ye have lift up the Son of man ye shall know that I am , that is , the Messiah . 2. That Jesus was before Abraham by Divine constitution , which Grotius annot . on John 8. 58. makes the sense as John 17. 5. Apocal. 13. 8. 1. Pet. 1. 20. and Dr. Hammond in his Paraphrase of John 8. 58. thus expounds it : Jesus answered that objection of theirs ; You are much mistaken in my age . For 1. I have a being from all Eternity , and so before Abraham was born , and therefore as young as you take me to be , in respect of my age here , I may well have seen and known Abraham . But then 2. In respect of my present appearance here on Earth , though that be but a little above thirty years duration , yet long before Abraham ' s time , it was decreed by my Father , and in kindness to Abraham revealed to him , while he lived ; in which respect it is true that he knew me also . To which I reply . 1. That the words either way expounded had been impertinent , as not answering the objection , verse 57. of Christs age not exceeding fifty , and therefore he could not see Abraham ; For his being a man before the Gentiles were called , Gods Constitution and Decree , and the Revelation of it to Abraham , that in his seed all the Nations of the Earth should be blessed , was altogether besides the thing Christ was to do , to wit , the verifying of this , that he had seen Abraham , Abraham being a person , not signifying any where the calling of the Gentiles , and Christs seeing him , an Action , which presupposeth an existent substance , in which it must be . And therefore if Christs words had imported no more than this , that before the Gentiles should be called , Christ was the Messiah , or God had decreed and revealed his being the Messiah to Abraham , Christs speech might have been false , that he had seen Abraham : Yea , it had been nugatory , for Christ had said no more of himself than might be said by any of the Jews , that he was in Gods Decree before the calling of the Gentiles ; and it had been also false , that before Abraham was Father of many Nations , Christ had a being , or was the light of the world , if he had no being afore his Incarnation , sith Abraham was Father of many Nations , Israelites , Ishmaeli●es , Edomites , and in some sort a spiritual Father of many Nations , by the adjoyning themselves to the people of the God of Abraham , Psal. 47. 8 , 9. afore Christ was born . And it had been delusory , and aenigmatical to understand the words before Abraham's being of the future time , when the objection was of his being long before ; and to make the answer to be of Abraham under a spiritual consideration , when the objection was of him as the natural Progenitour of the Jews , and of Christ in respect of his Office or Imployment , when the objection was of his natural duration , which had been contrary to Christs manner of teaching , averring and vindicating his speeches : For though sometimes he answer obliquely , and teach by consequences , leaving his auditors to consider his words , yet still his replies are solid , pertinent and convincing . And though the Exposition of some of them have no small difficulty , yet his speeches are not in such an aenigmatical and dark manner as this , by allusion to the Etymology or derivation of a Name , when other expressions were obvious : Besides , if Christ did at any time use such dark expressions or manner of answering , yet he cannot be conceived rightly to have done so in this answer , in which his preface , Verily , verily I say unto you , shews his answer to have been direct and plain , and was taken by the Jews in the sense importing his priority of Being , which Christ gainsaid not , and all Interpreters till this last age , have so expounded them . 2. The words cannot by any instance of the like use of them be shewed to have the sense put on them . For however the Aorist may signifie the future time , yet as the occasion , so also Christ's averring his own Being , antecedent to Abraham's , shews it must be understood here of the time past , and be read before Abraham was , not Abraham shall be . And if he had alluded to Abrahams Name changed , he should have said , Before Abraham , shall be Abraham : And the objection being about Christs age , and so the impossibility of his seeing Abraham , the answer is an assertion of his existence , without any thing added : It is granted , that the words , verse 24 , 28. need a supply , yet neither there , nor ver . 58. can the supplement be conceived to be taken from , vers . 12. so as that the meaning should be , unless ye believe that I am the light of the world , ye shall know that I am the light of the world ; Before Abraham was , I am the light of the world . For the words , v. 20. do shew that the speech he made before was interrupted , and he began a new conference with them , verse 21. and therefore the supplement to be added , v. 24 , 28. is more likely to be from verse 23. Unless ye believe that I am from above , ye shall know that I am from above , in which verses the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shews it to be an object of Faith , which requires something to be known and believed besides his Being , which was obvious to their senses ; But ver . 58. the particle is not , nor any thing required of them ; but there 's a plain and direct assertion of his Being without any other supplement ; Nor is there any difficulty in expounding I am , by I was , the present tense being like manner used for the time past , John 6. 24. and 14. 9. and 15. 27. and , as Grotius well observes , there is the like expression in the Greek , Psal. 90. 2. Before the Mountains were brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art , that is , thou wast , noting time past continued , and therefore by the Syriack Interpreter , and No●●us his Paraphrase , rightly it is rendered John 8. 58. Before Abraham was born I was ; Nor is it unlikely that he used this expression in the sense in which it is said by God , Isa. 43. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am he , to which John 13. 19. is consonant : The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neither Joh. 17. 5. nor Revel . 13. 8. and that neither are understood of Gods Decre● , is shewed in the next Section , Vide Plac. disp . 11. § . 21. &c. SECT . 8. Christs being before the World was , is proved from John 17. 5. TO these passages in the Gospel of St. John for confirmation of the same thing , I shall adde the words of Christ in his prayer to his Father , John 17. 5. And now , O Father , glorifie thou me with thine own self , with the glory which I had before the world was with thee ; which words do evince , that Christ had glory with his Father before the world was , which is the description of Eternity , Psal. 90. 2. Prov. 8. 23 , 25. whence it follows , that before the world was , Christ had a Being in glory with his Father , which could be no other than his Divine Nature , as he was Son of God , and therefore is to be acknowledged to be begotten of the substance of the Father before the world was . To this it is answered , that the glory here is not Divine Majesty , but glory of immortality and honour to him as man , such glory as was given to him , verse 24. and which he saith he had given to his Disciples , ver . 22. as it is said , 2 Tim. 1. 9. that God had saved them , and called them with an holy calling , not according to their works , but according to his own purpose and grace , which was given them in Christ Jesus , before the world began ; to wit in Gods predestination . And in the same respect the Apostle saith , 2 Cor. 5. 1. We have a building of God , an house not made with hands eternal in the Heavens , Heb. 10. 34. That they had in Heaven a better and enduring substance , in the sense in which Christ is said to be fore-ordained before the foundation of the world , 1 Pet. 1. 20. to be the Lamb s●ain from the beginning of the world ; So Believers are said to have everlasting life , John 3. 36. & 5. 24. 1 John 5. 12 , 13. not in possession but predestination . To which I reply that it is somewhat difficult to explain what the glory is with which Christ prayes his Father to glorifie him , and how he would have him glorifie him , by reason of the various meanings of the term glory and waies of Gods glorifying . The Petition implies it was such glory as he had before the world was , now had not : This may be best understood by considering how he had it with the Father before the world was ? Two waies are conceived , one by actual possession , the other by predestination or fore-ordaining : For the former , and against the latter are these Reasons . 1. From the tense , [ which I had ] in the preterimperfect tense , which if meant of having in purpose only it should be , which I have with thee , sith Gods purpose or fore-appointment was still the same . 2. Which reason is strengthened from the time , now glorifie me , which intimates he had it not then ; but he was then glorified in purpose . 3. Before the World was , which shews when he had it , and how he would have it again , but he doth not petition to have it again only in purpose , but in actual possession . 4. He desires that he may have that glory with his Father 's own self . which he had with him : Now with his Father 's own self , in the one part must be meant of his Presence , and that in Heaven , as when it is said , 1 John 2. 1. We have an Advocate with the Father , that is , in his presence in Heaven , therefore also in the other part , with thee , cannot be meant , in thy Purpose , but in thy Presence in Heaven . 5. Christ had the glory with his Father before the world was in a peculiar manner , such ●s none of the Elect have , with such love before the foundation of the world , as was singular , verse 24. But , if it were no more than in purpose had by him , it was no otherwise , then all the Elect had it before the world was , therefore he had it in actual possession with peculiar imbracing and delight , as John 1. 18. and 3. 35. Prov. 8. 30. 6. There is no place of Scripture , wherein such an expression of our having , as here , is meant of having only by Gods purpose for the future in predestination . The giving , John 17. 24. is not to be understood of an intention for the future , but a present actual collation . The giving , 2 Tim. 1. 9. of grace is not meant of Gods purpose but donation according to his purpose , which donation was by grant , or promise as it is expressed , Tit. 1. 2. where and 2 Tim. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not well rendered before the world began , but before the times of ages , noting the times of the ages following the creation , and should be so rendered , Rom. 16. 25. as the parallel places , Ephes. 3. 9. Col. 1. 26. do shew , and so the giving of the grace , 2 Tim. 1. 9. is most likely meant of the Promise made , Gen. 3. 15. as Dr. Twisse conceives Vindic. grat . l. 1. part . 1. sect . 4. digress . 2. c. 5. However though the grace of God might be said to be given in Gods purpose , yet not Christ be said to have had glory in Gods purpose , because giving notes only the act of the donor , but having the act of the possessour , 2 Cor. 5. 1. the having a building not made with hands , cannot be meant of having in Gods purpose , for it is consequent on the dissolving of the earthly house of this Tabernacle , to which , having in Gods purpose is antecedent , and therefore notes actual possession , the present tense being put for the future , as Grotius rightly notes , Heb. 10. 34. The having , cannot be meant of having in God's purpose , it being having in your selves , or your selves , and therefore must be understood of possession for the future , by the same enallage , or of right , or assurance for the present , or of present possession , though not full possession , John 3. 36. & 5. 24. 1 John 5. 12 , 13. Believers are said to have eternal life , not by predestination only , afore the person is in being , but by real actual possession , inchoate and continued , though not consummate , as appears by the expressions Iohn 5. 24. and cometh not into condemnation , but is passed from death into life , 1 John 3. 14. We know that we have passed from death to life , opposite to verse 15. We know that no murderer hath eternal life abiding in him , and John 3. 36. shall not see life , but the wrath of God abideth on him , 1 Pet. 1. 20. shews not what Christ had , but how he was fore-known , Revel . 13. 8. From the beginning of the world may as well or better be joyned to written as it is Revel . 21. 27. than to s●ain , Iohn 17. 24. doth not prove , that Christ had the glory mentioned , verse 5. only in purpose before the foundation of the world , but rather the contrary . For the love there is a love not onely of benevolence , but also of complacency and delight , as Iohn 1. 18. and 3. 35. Prov. 8. 30. and so supposeth his being before the world was , and the possession of his glory , which he now desires to repossess ; which cannot be his Divine Essence , for that he was never emptied of , nor his Humane Excellency , for that he had not in being before the world was ; but the state and condition of a Son , of which he emptied himself , taking the form of a Servant , Phil. 2. 7. that riches which he had before he became poor for our sake , 2 Cor. 8. 9. which was not the relation of Sonship to God , for that he still had in his lowest debasement , but the enjoyment of the pleasure he had with his Father in his Presence , which was in some sort with-held from his person while he was on Earth , and the exercise of command and empire over Angels afore the world was compleated ( if the Angels were created in any of the former daies of the first Creation ) and which he now laid aside , and was to pray to his Father for the Angels Ministry ; Either of which , or any other ( which we know not of ) communicable in its proportion to our condition with him , according to the words , Iohn 17. 22 , may be the glory which he prayes for , Iohn 17. 5. to repossesse , and enjoy with his Father after the finishing of the work he gave him to do on Earth , verse 4. into which he came to glorifie his Father , humbling himself therein really , and therefore would be really re-glorified with his Father 's own self ; and not only in manifestation to men , as he had it really with him before the world was . SECT . 9. Col. 1. 12 , 13 , 14 , 15 , 16 , 17. Is urged to prove the God-head of Christ. TO those foregoing Texts in the Gospel of St. Iohn , I shall next adjoyn the words of the Apostle Paul , Colos. 1. 12 , 13 , 14. 15 , 16 , 17. where he mentions his thanksgiving to the Father , who had translated the Colossians into the Kingdom of his dear son , or of his love , who is the image of the invisible God , the first-born of every Creature . For in or by him were all things created that are in Heaven , and that are in Earth , visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers ; all things were created by him , and for him , and he is before all things , and by him all things consist . Whence I thus argue : He who is the Son of the Fathers love , the Image of the invisible God , the first-born of every creature , in or by whom all things were created that are in Heaven , and that are in Earth visible and invisible , whether they be Thrones or Dominions , or Principalities or Powers , by whom , and for whom all things were created , who is before all things , and by whom all things consist , was before any creature , was made , begotten of the substance of his Father , not made of nothing ; very God of very God , of the same substance with the Father , by whom all things were made . But such was Jesus Christ : Therefore , &c. The minor is the express words of the Text : But the major proposition is denied : and for a reason of the denial , it is said ; 1. That he is termed the Image of the invisible God , not as a Child that is begotten by natural generation is the substantial Image of his Father of the same substance ; But as he resembles God in his Wisdom and Power , and excellent Holiness of Life ; wonderful Revelation of the Mysteries of his Counsel , and the great works he did , as the man , in respect of his Superiority and Authority over the woman , is said to be the Image and Glory of God , 1 Cor. 11. 7. or as Dr. Hammond's Paraphrase is , in whom God who is invisible is to be seen , and his will clearly declared by the Gospel ( so that ●e that seeth him , seeth the Father , Joh. 14. 9. ) which is confirmed by the words following , ver . 10 , 11. Believest thou not that I am in the Father , and the Father in me ? the words that I speak unto you , I speak not of my self , but the Father that dwelleth in me , he doth the works : Believe me that I am in the Father , and the Father in me ; or else believe me for the very works sake : Which words make Christ to be in the Father , and the Father in him , whereby the Father is to be seen , and so he is his Image , in his Words and Works . Conformable to the same sense are the words of Christ , Iohn 5. 19 , 20 , 30 , &c. 2. That he is termed the first-born of every creature , and therefore is of the rank of creatures , as the first-born is taken , Heb. 11. 28. as man , the first-born among many brethren , Rom. 8. 29. or as it is Rev. 1. 5. the first-born from the dead , and the Prince of the Kings of the Earth . The first ( saith Grotius annot . on the place ) in the Creation , to wit , the new , of which , 2 Cor. 5. 17. Rev. 21. 5. Heb. 2. 5. more amply Dr. Hammond in his annot . on Col. 1. 15. saith thus : The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beside the ordinary notion of first-born ( which cannot so well here refer to Christs eternal generation , because of that which is added to it , the first-born of every Greature , which only gives him a precedence before all other Creatures , and doth not attribute eternity to him ) is used sometimes for a Lord , or person in power , who hath the priviledge of the first-born , dominion over all his brethren , and according to this notion ' ●is used commonly in Scripture , for a Prince , or principal person , So Psal. 89. 27. David is called the first-born of the Kings of the Earth , i. e. the most glorious among them ; and Job 18. 13. we have the first-born of death . And so among the Civilians , haeres , Heir , signifies dominus , Lord , Justinian Instit. l. 2. tit . 19. de hae●●d . qualit . & diffe . § . ult . And thus may it fitly be a title of Christ in●arnate , in respect of his power over his Church , the key of the house of David is laid upon him : But it is possible it may peculiarly refer to his Resurrection , in which he was the first-born from the dead , verse 18. the first which from the grave was raised and exalted to Heaven , and being so risen , all Power was given unto him , in Heaven and in Earth . 3. That Thrones and Dominions , Principalities and Powers , th●ngs Visible and Invisible , in Heaven and Earth ; all things may be meant of Jews and Gentiles : These several titles here rehearsed , saith Dr. Hammond Annot. on Col. 1. 16. may possibly be no more but the expressions of several degrees of dignity among men ; So Thrones may denote Kings , or Monarchs and Princes , Dominions ( or Lordships ) may be the Reguli , the honours ( whether of Dukes or Earls ) next under Princes ; Principalities , the praefects of Provinces and Cities ; and Powers , inferiour Magistrates ; and if so , then may they be here set down to denote all sorts and conditions of men in the Gentile world , by the chief dignities among them here on Earth . And Annot. on Col. 1. 20. And in the like phrase verse 16. All things that are in the Heavens , and on the Earth , shall signifie no more than what is in other places expressed by the world , as 2 Cor. 5. 19. The creation , the whole creation , or all creatures , the whole world of creation , or the whole world without restriction , which signifie all the Gentile world in opposition to the Jewish enclosure ; not all the creatures absolutely , but all men of all Nations . 4. That verse 16. is to be understood of the new Creation mentioned , 2 Cor. 5. 17. Ephes. 2. 10 , 13. and 3. 9. and 4. 24. Jam. 1. 18. The things which go before , saith Grotius Annot. ad Col. 1. 16. shew these things meant of Christ , which is the name of a man ; more rightly is [ were created ] here interpreted were ordained , go● a certain new state ; Angels to Men , Men among themselves were reconciled under Christ ; Others that Angels were reformed as being brought to a new state of acknowledging the Lord Jesus Christ as their Lord , and acting at his beck as being Gods instrument for the bringing of that reformation to pass , and therefore it is said they were all created in him and by him , as the mediate cause . 5. That Christ is said to be before all things , is meant of the new Creation , and that in respect of Dignity , not of Time. 6. That in him all the new Creation consists , or are reformed . SECT . 10. The proof of Christs God-head from Col. 1. 12 , 13 , 14 , 15 , 16 , 17. is vindicated from exceptions . 1. I Reply , It is true that in respect of other resemblances than of his Father's person according to his D●vine Nature Christ might be termed the Image of the invisible God , yet in this place he is not said to be the Image of the Invisible God in respect of his Office as declaring his Counsel , or representing his Power and holy Qualities by his Conversation and Works ; but as Adam's Son is said to be begotten in his own likeness after his image , Gen. 5. 3. may be proved by these Reasons . 1. Because his being the Image of God is an●ecedent to the Creation ; verse 16. therefore he was the Image of the invisible ▪ God before it , and consequently , in respect of his Divine Nature . 2. What Christ was to his Church is expressed after ver . 18 , 19 20. therefore v. 15. 16 , 17. what he was and did in respect of his Divine Nature , it being not to be conceived that he would repeat that ver . 18 , 19 , 20. which he had said before , ver . 15 , 16 , 17. 3. An Embassadour , though he represents his Princes Counsels , yet is not said to be his Image , an Image being a resemblance of a Person , not of his Counsels . 4. It is not said , that Christ was the Image of the invisible God to us , but is the Image of the invisible God absolutely and simply even then when he was not on earth to declare Gods will , and therefore shews what he is in himself throughout all Generations . No● is it of any force which is urged : that because he is said to be the Image of the invisible God , therefore he must be a visible Image ; Fo● man that was made after the Image of the invisible God , and is renewed after his Image , as Ephes. 4. 24. Col. 3 , 10. is not after Gods Image in respect of any visible Resemblance , but in respect of Wisdom , Holiness and Righteousness of Truth , which are invisible qualities . 2. If the reading which Isidor Pelusiota insists on Epist. l. 3 , Epist. 31. be right , that it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first bringer forth of every creature , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of every creature , which may seem probable , because it is said verse 16. For by him were all things created , and so it should note not passively his birth , but actively his causality , in which he is said to be the beginning of the Creation of God , Rev. 3. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princip●um , or the beginning notes not termination of time , or initiation , but signifies ●fficiency ; as when we say from the Latins , the principle of a thing . as Col. 1. 18. the word is used ( of which more may be seen in Sixtin●s Amama Antibarb . Biblic . l. 3. ) the answer were easie , that though he be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he is not in the rank of creatures , which the Arians did object from this place . But however Erasmus like it , yet Beza rejects it , for reasons set down by him , Annot. ad Col. 1. 15. which though they be not all allowed by Heinsius Exercit. sacr . l. 12. c. 1. yet the reading not agreeing with most Copies , nor necessary , that answer is not to be insisted on . That other sense which Beza and others embrace , [ he is said to be the first-born of every creature ; that is , he that was born before any creature , conceiving in answer to the Hebrew verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may be as well applied to the Fathers generation as the Mothers bearing , and so it be all one , as the begotten before all th● creatures ] would pass for current , if there were an example of so using the word as including the preposition governing the Genitive Case , and referring to the Fathers act of generation : In which methinks there should not be much difficulty , sith James ▪ 1. 18. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hath begotten , and is the act of the Father of lights , verse 17. and so notes the Fathers act of generation usually , and most properly signifies the act of the Mother bringing forth , who is said therefore to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 2. 5. when she is great with Child , and is used James 1. 15. as of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bringeth forth and so rendered . And when Christ is said , Col. 1. 18. to be the first-born from the dead , or Revel . 1. 5. the first-begotten of , or from the dead , the act of the Father in raising him from the dead is implied , to which his resurrection is ascribed , Acts 2. 30 , 32. and 3. 15. and 4. 10. and 5. 30. and 10. 40. Rom. 6. 4. 1 Cor. 6. 14. Ephes. 1. 20. Gal. 1. 1. and herein St. Paul doth in some sort place his ●egetting of Christ , when he said , Acts. 13. 32 , 33. God hath fulfilled the Promise made unto the Fathers unto us their Children , in that he hath raised up Jesus again ; as it is also written in the second Psalm , Thou ar● my Son , this day have I begotten thee . And although the preposition from , be in those places because of the change or translation from the dead , yet the term first noting priority must needs include also the preposition before , as it doth manifestly , John 1. 15. so that it is easie to conceive this to be the meaning , he was the first begotten before all the creation , or every creature , and therefore the Image of the invisible God , and he by whom , and for whom all things were created ; which cannot be meant of his rising from the dead , sith that is mentioned ver . 18. and this title is put before his creating of all things , ver . 16. and as the reason of it : But must be meant of his generation before all times out of the substance of the Father , by which eternity is given to him , the precedency in being before all the creation , being in Scripture language all one with Eternity . And so Christ will not be put in the rank of creatures made out of nothing , but the word is to be taken negatively , as the word first applied to God , Revel . 1. 11. which is expounded , Isa. 44. 6. I am the first , and I am the last , and besides me there is no God , or Isa. 43. 10. Before me there was no God formed , neither shall there be after me . And when the Law appointed the first-born male to be Gods , Exod. 13. 2. Numb . 8. 16. by the first-born was understood that which opened the womb though no other were born after , as the Mother of Christ understood the Law , Luke 2. 22 , 23. who is called her first-born , notwithstanding she had-no other , Mat. 1. 25. But if this exposition of the Title [ the first born of every Creature ] be not received , but that it note only Christs dominion or inheritance of every creature , yet will this sense prove his Generation before all Creatures , and his being exempt from the rank of creatures , sith the reason of his being the first-born of every creature , and so Lord or Heir of them , is ver . 16. Because by him and for him they were all created , which must needs prove that he is not one of the creatures , sith he created all things , therefore not himself created , and he must needs have a being before every creature by whom , all were created , and confequently was begotten before all time . Nor can this title be applied to Christ as man or incarnate as if it , noted that he was first in the new Creation or ▪ in respect of his power over his Church : For ▪ John Baptist , Luke 1. 15. was before him in the New creation in time , and it is no● said he was designed or appointed to be the first-born of every creature , but that he is the first-born , not made the first-born of them , but he by whom all were created ; nor can the Church peculiarly be meant by every creature , or the new Creation , sith it is not said of the Creation , or of the new Creation , but of every Creature , even those that are invisible , as verse 16. shews ; And therefore he cannot be said to be the first-born of every creature as the first-born of man is , because the Angels are some of the creatures , verse 16. but not of the same kind with man. 3. That by Thrones , and Dominions , and Principalities and Powers , verse 16. are not meant several degrees of dignity among men , and no more , may appear , not only as Dr. Hammond saith , because they may also signifie the several degrees of Angels , and because there follows mention of visible and invisible , and the Angels may most probably be contained by the latter of them , as this lower world of men by the former , and because it is the creation that is here referred t● , and the creating of Angels as well as men , &c. belongs truely to Christ as God , therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and Men too , the highest and most eminent of both sorts : But also because it is necessary for these Reasons . 1. Because these terms do elsewhere signifie in the same Apostles writings , invisible beings , powers of the world to come , Ephes. 1. 21. Principal●ties and Powers in Heavenly places , Ephes. 3. 10. Spiritual beings in High or Heavenly places , opposed to flesh and blood , Ephes. 6. 12. Angels , Principalities and Powers , are reckoned among the most potent beings of most force to separate us from the love of God , Rom. 8. 38. Angels , and Authorities and Powers are said to be subject to Christ now on the right-hand of God , 1 Pet. 3. 22. Nor can the spoiling of Principalities and Powers be understood otherwise than as Dr. Hammond's own Paraphrase of Col. 2. 15. explains it , of devesting the evil Spirits of their power , Grotius Annot. ad Eph. 1. 21. Intelligunt quidam de imperiis terrenis . Sed locus Col. 1. 16. & quod in his infra est , 3. 10. evincit agi hic de eximiis Angelorum clasibus . Similis ordinum distinctio etiam in Satanae Regn● infra , 6. 12. 1 Cor. 15. 24. Rom. 8. 38. 2. If by them Angels were not meant , there should be no invisible beings said to be created , Col. 1. 16. whereas the distributive particle [ whether ] is put next after invisible , to shew the Thrones , Dominions , Principalities , Powers to be invisible beings . 3. Several degrees of Dignity and Rule among men , neither in this Epistle , nor elsewhere , are said to be things in Heaven , or Invisible . 4. Angels may be said to be reconciled , Col. 1. 20. and gathered together into one with the Church , Ephes. 1. 10. Christs blood reconciling the Gentiles to God by expiating their Idolatry , and so reducing them to God , and thereby to the good Angels , who rejoyce at their conversion , Luke 15. 7 , 10 , observe their order in their Church meetings , 1 Cor. 11. 10. are their Angels , Mat. 18. 10. But it could not be said in S. Paul's time , when he wrote to the Colossians , that the Rulers on Earth were created by , and for Christ , that is , reformed and made new creatures in Christ , they were not brought to the obedience of the Gospel by Christ , but were enemies to it , Acts 4. 27. 1 Cor. 1. 26. James 2. 6 , 7 ▪ nor were they ordered by Christ according to the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us translated Ordinance , Heb. 9. 11. 1 Pet. 2. 13. that is , constituted or appointed by Christ as Mediatour in order to his Church for their help , in St. Paul's time ; and therefore cannot be said to be created in the sense some would expound creation , Col. 1. 16. and meant by Thrones , Dominions , Principalities and Powers . 4. Hence also may appear that no other sense but of the Creation at first out of nothing , can be rightly meant by the creating , Col. 1. 16. For the words are general , including all things simply , and that twice expressed , which shews it comprehends all things universally that were created ; and left any thing should be excepted , there 's a threefold division . 1. Of things in Heaven , and things on the Earth . 2. Of visible and invisible . 3. Of the invisible Thrones , Dominions , Principalities , and Powers . Of which Principalities , the unclean Spirits are a part , Col. 2. 15. Ephes. 6. 12. who cannot be said to be reformed , or constituted , or appointed by Christ in the sense , in which creation is taken , either Eph. 2. 10. Jam. 1. 18. 〈◊〉 Cor. 5. 17 , Gal. 6. 15. or Heb. 9. 11. 1 Pet. 2. 13. In the good Angels nothing was to be reformed , or new created ; in the evil nothing was , nor were they , o● other things constituted , or ordained by Christ as man ; nor is it true , that all things in Earth were reformed , or constituted for the Church . And for the New Creation , which consists in renovation of mind , it was done in many before Christs Incarnation , Ezek. 36. 26. Psal. 51. 12. and therefore that Creation cannot be meant , when it is said , All things were created by Jesus Christ , by them who suppose him not to have been afore his Incarnation . Lastly , Neither is there any place brought by them , by which it may be proved , that the work of Creation absolutely put is meant of renovation , or reformation , meant by the New Creation : Nor do the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by him , prove Christ only a mediate or instrumental cause of the Creation . For it is said of him , who is the principal cause , Rom. 11. 36. All things are of him , and by him , and for him , as Col. 1. 16. and therefore the particles note a principal concurrent or consociate cause : And the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through is applied to God the Father , Gal. 1. 1. Heb. 2. 10. and in is used as by , Heb. 1. 1. and applied to God , Acts 17. 28. yet it is not to be denied , that there is a priority in the Father to the Son in respect of being , not of time , but original , as Bishop Davenant saith , Com. on Col. 1. 15. Christ hath principium originis , a beginning of original , to wit , his Father from whom he was begotten , but not a beginning of time , or to use Dr. Pearsons words in his Exposition of the first Article of the Creed , p. 36. of the second Edition , the Father hath that essence of himself , the Son by communication from the Father . From whence he acknowledgeth that he is from him , John 7. 29. that he liveth by him , John 6. 57. that the Father gave him to have life in himself , and generally referreth all things as received from him ; so as that the Father is by the Antients termed the fountain , root , authour , origin , head , cause of the Son and the whole Divinity , p. 41. whence the Son is termed in the Nicene Creed ; God of God , very God of very God , light of light , and this origination in the Divine Paternity , hath antiently been looked upon as the assertion of the Unity : and therefore the Son and Holy Ghost have been believed to be but one God with the Father , because both from the Father , who is one , and so the Union of them . For if there were more than one , which were from none it could not be denied , but there were more Gods than one , p. 44. And answerably here●o there is an order in the operations of the Father and the Son , so as that there is a priority , if not in some sense a majority in the Father , whom some of the Antients , cited by Dr. Pearson , p. 37. understand to be greater than Christ as the Son of God , John 14. 28. with reference not unto his Essence , but his Generation , by which he is understood to have his being from his Father , who only hath it of himself , and is the original of all Power and essence in the Son , and consequently some preheminence in working ▪ whence Christ saith , I can of mine own self do nothing ; The Son can do nothing of himself , but what he seeth the Father do : for what things soever he doth , these also doth the Son likewise , which intimate a priority of order in the Fathers operation , if not a dependance of the Son on him therein . And so as Mr. Gataker in his Advers . mis●el . c. 17. saith from Col. 1. 16. Christ both in making the world , as also in instructing his Church is said to exhibit ministery to God the Father , and the Father by him to have performed and to perform both those things , Heb. 1. 2. in which place he is said to have spoken to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom also he made the worlds . 5. Christs priority in dignity is expressed before verse 15. where he is said to be the first-born of every creature , and in respect of the Church , vers . 18. where he is termed the head of the body the Church , that in a 〈…〉 things he might have the preheminence : therefore he is said to be before all things , ver . 17. in time , and that not only before Angels , but all things created , it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same latitude with all things , v. 16. and that not only in the New Creation , for so he was not in time before David , Psal. 51. 10. John Baptist , who was filled with the Holy Ghost even from his Mothers womb , Luke 1. 15. but in respect of the first Creation . 6. The consistence of all things by Christ , is to be understood of all things created , ver . 16. and not only things belonging to the new Creation , and of a consistence by sustaining and preserving all things simply by his power and providence , as it is said , 2 Pet. 3. 〈◊〉 . By the Word of God the Heavens were of old , and the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting , which is no where meant of Evangelical reformation , but of powerful sustentation , as Heb. 1. 2 , 3. To which I pass SECT 11. Heb. 1. 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 12 , 13 , are urged to prove the assertion of Christs God-head . THe same Articles of Faith concerning Christ are confirmed from Heb. 1. where Christ distinct from the Prophets , is termed the Son of God , whom he appointed Heir of all things , by whom also he made the Worlds , verse 1. 2. being the brightness of his glory , and the express Image of his person , and upholding all things by the Word of his power , verse 3. by so much being more excellent , or better than the Angels , by how much he inherited a more excellent name than they , verse 4. of whom God said that which he said not of the Angels , thou art my Son , this day have I begotten thee ; And again , I will be to him a Father , and he shalt be to me a Son ; And again , when he bringeth in the first-begotten into the world , he saith , And let all the Angels of God worship him , verse 5 , 6. Unto the Son , or of the Son he saith , thy Throne O God is for ever and ever : a Scepter of Righteousness is the Scepter of thy Kingdom , thou hast loved righteousness and hated iniquity ; therefore God even thy God hath annointed thee with the oyl of gladness above thy follows : And thou Lord , in the beginnings hast laid the foundation of the Earth ; and the Heavens are the work of thy hands : They shall perish , but thou remainest , they all shall wax old as doth a garment , and as a vesture shalt thou sold them up , and they shall be changed , but thou art the same , and thy years shall not fail . But to which of the Angels said he at any time , sit on my right hand , until I make thine Enemies thy Foot-stool ? verse 8 , 9 , 10 , 11 , 12 , 13. Whence I argue , He , of whom all these things are said , was before any creature was made , begotten of the substance of the Father , not made of nothing , very God , of the same substance with the Father , by whom all things were made : But of Jesus Christ all these things are said , therefore , &c. The minor proposition is the express words of the Text , but the major is denied ; and as a reason of the denial , it is said . 1. That Christ is said to be the Son , the first-begotten , this day begotten in respect of his Incarnation , Resurrection , Exaltation as before . 2. That he was the brightness of his glory , Ray or Beam of Gods Majesty , that in Christ men might have a kind of sight of Gods Majesty , that he was the express Image of his person in respect of his qualities resembling his Father , the latter words interpreting the former . For God did as it were imprint his person on Christ , that Christ might be his Substitute upon earth to personate , represen● and resemble the person of God ; to be in wisdom as God , by publishing the Mysteries and secrets of God , and by knowing the thoughts of men , and discovering them ; to be in holiness as God without all stain of sin , to be in power as God , having dominion over all Gods Creatures , over Winds , Seas , Devils . 3. That he was brought into the world , not as being before the world , but being in the world was sent as the great Prophet of the Church among men , or at his Resurection he was raised from the dead , and brought into the world , or it is to be applied to his great exaltation at the last day , when he shall be brought into the world to come , as it is termed , Heb. 2. 5. which refers to Heb. 1. 6. and so without trajection the word [ again ] shall be read as it stands in the Greek Text , and the verb of the second Aorist of [ bringing into ] be read as of the future time , not as the vulgar , Beza , our translation , of the time past , and [ again ] noting another citation out of the Psalms : And therefore Mr. Mede in his opus●ula Latina in answer to Ludovicus de Dieu , would have our English version corrected thus [ And when he bringeth again the first-begotten into the world ] or shall bring , &c. For what things are from thence cited out of the Book of Psalms to the end of the Chapter [ concerning the adoration of Angels , the Scepter of the rectitude of God , the changing the World , the treading of enemies under his feet ] all , if we believe the Apostle , are to be referred to the second coming of Christ. To which agree Cameron resp . ad quaest . in Heb. 1. 6. Heinsius exercit . sac . l. 16. c. 1. Dr. Homes Resur . revealed . l. 3. c. 2. &c. 4. That he inherited or possessed a more excellent Name than the Angels by grant from his Father , being appointed Heir of all things , not by vertue of his generation before the world , but because of his office , by reason of which the Angels were to worship him , as Peter did Christ as man , Luke 5. 8. and all the Disciples , Luke 24. 52. 5. That he was God by Office , and not by Nature ; as it appears in that God is said to be his God , he to be annointed by God with the oyl of gladness , and others his fellows , ver . 8 , 9. 6. Grotius would have , ver . 2. read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom ; But if it be to be read by whom , it is meant of the new world , not of the Heavens and Earth , or Ages , or Times of this world : And v. 10 , 11 , 12. are but accommodated to him in respect of his dissolving the world , and duration of his Kingdom , not in respect of the Eternity of his person , or operation in the first Creation . 7. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated upholding is to be translated ruling with the word , that is at the command of his Father , mannaging all things as personating his Father , and following his command . Gr 〈…〉 in his Annotation on the place , saith thus : The manuscripts in which those Grammatical spirits are distinguished , have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( his , the Fathers , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own , as we read it ) and so reads Cyril in his 8th . against Julian ; The sense is , Christ governs all things by the Word of his Fathers Power ( that is Command ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often to govern , and which Chrysostom here adds , with some easiness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be put for command , Luke 5. 5. and Heb. 11. 3. So also 1 Kings 1. 27. more to the same purpose hath Heinsius Exercit. sacr . l. 16. c. 1. and Dr. Hammond in his annot . on Heb. 1. 3. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things , fero to bear , and rego to rule , and from the latter of them it is , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for a Prince ; Agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is sometimes the rendering of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Numb . 11. 14. Deut. 1. 9. may accordingly signifie , to Rule , to Govern , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Administer , as a Commander , or Governour , or Procurator of a Province , and so 't is here taken , to denote the Regal Power of Christ , to which he is advanced by his Resurrection . 8. That verse 13. is spoken of Christ as man exalted to sit on Gods ●igh●-hand . SECT . 12. The Argument from Heb. 1. 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 12 , 13. is vindicated from Exceptions . TO the first I reply , that none of those reasons are sufficient to verifie the titles given to Christ , Rom. 8. 32. where he is termed Gods own Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper or peculiar to him . John 3. 16. his only begotten Son , and here the Son , verse 2. as is before shewed Sect. in reply to the 9th . Exception : By the same Arguments the Reasons also of the nameless Authour of the Commentary on the Epistle to the Hebrews , intituled The expiation of a Sinner are shewed to be short of what the appellation of the first-born or first-begotten , Heb. 1. 6. imports , whereof the first is , Christ is the first-begotten Son of God , because God begot him before all his other Sons , who are called the Brethren of Christ ; for God first begot Christ , in that manner wherein God is said to beget Sons ; for those he begets whom he assimilates and makes like unto himself , and so Christ was the first that was assimilated , or made like unto God in holiness ; in such holiness as he require in the New Covenant . I reply . 1. This Reason is given without proof , and if allusion be to Rom. 8. 29. neither is it said there that Christ is the first-born by reason of his assimilation to God in holiness before others , nor is the Image of Christ , to which others are conformed , expressed to be in qualities , it is more likely to be in estate and condition , to wit , of glory . 2. Nor is it true , that Christ in this respect is the first-begotten , John Baptist was before him made like unto God in such holiness as he requires in the New Covenant , he was great in the sight of the Lord , and filled with the Holy Ghost , even from his Mothers womb , Luke 1. 15. that I omit to say any thing of Abraham , David , Mary , Simeon , Anna , &c. 2. Secondly , saith he , Christ is the first-begotten of God by his resurrection , because by the power of God he was raised and brought in again from death to an immortal life ; for which he is called the first begotten from the dead , and the first fruits of them that slept , 1 Cor. 15. 20. I Reply . 1. It is true , Christ is said to ●e the first-born , or begotten from the dead , Col. 1. 18. Revel . 1. 5. But Heb. 1. 6. he is termed the first-begotten simply without relation to the dead , and Col. 1. 15. the first-born of every creature , and the reason thereof is , because all things were created by him , verse 16. 2. If this reason were sufficient , Enoch might as well be termed the first-begotten , of whom the Scripture saith , Heb. 11. 5. By Faith Enoch was translated that he should not see death , and was not found , because God had translated him ; for before his translation he had this testimony that he pleased God. Lastly , Saith he , he is the first-begotten in all things , whereby the faithful of Christ become the Sons of God : For Christ hath preceded them all , that ( as St. Paul speaks ) he in all things might have the preheminence , Col. 1. 18. I Reply . 1. What those all things are , in which Christ preceded all the Faithful , whereby they become the Sons of God , is not expressed , not do I think he can give an instance distinct from his Holiness , and Resurrection , except his preaching or fulness of the Spirit ; wherein and in other things it is true , Christ exceeded all the Faithful of Christ ; but no where is he said to be begotten , or the first-begotten by reason hereof , or any other thing besides his generation before the world : Sure Col. 1. 18. there is no such thing said ; though it be true that he is said to be the Head of the Body the Church , who is the beginning , the first-born from the dead , that in all things , or among all he might have the preheminence ; Yet not that therefore he is the first-begotten , but he is termed ver . 15. the first-born of every creature ; and the reason is given , ver . 16 , 17. because all things were created by him and for him , and he is before all things , and by him all things consist ; which she 〈…〉 s his generation before the Creation , and so no time wherein he was not . The reasons of Christs Son-ship from the begetting him the day of his Incarnation , Luke 1. 32. his Sanctification , John 10. 36. his Resurrection , Acts 13. 33. his having all power in Heaven and Earth given him , Mat. 28. 18. his Exaltation to be an immortal and universal Potentate ; though they may be reasons of his Appellation [ the Son of God ] as shewing it , and being consequent on it , yet there is an higher reason shewed before , and confirmed from the titles given him , Heb. 1. 3. 2. The term [ the brightness of Glory ] doth not express what Christ was to others as a Looking-glass ; that had been better expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but what he was in himself , and from whom , to wit , his Father , as the Beam from the Sun. And in the same term wisdom is termed in the Book intituled the Wisdom of Solomon , ch . 7. 26. the brightness of the everlasting light , the unspotted myrror of the Power of God , and the Image of his Goodness : And thence it is to be conceived that in the Nicene Creed Christ is termed light of light : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Sr. Norton Kna●chbul in his animad version on Heb. 1. 3. is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shining out brightness , or splendor , relucency , or as it were beam of Gods Glory , that is his Substance , Nature , or Being , who is light , 1 John. 1. 5. and Glory is often put for Light , 1 Cor. 15. 41. Mat. 17. 2. compared with Luke 9. 32. 2 Pet. 1. 17. which shews that he is said to be the brightness passively as receiving it from his Father , and brightness of his Glory , as having his Glory communicated to him ; not actively , as shining to others : And the same is to be conceived of his being the character of his person passively , as having it engraven on him , not ingraving it on others . The Metaphor is most likely to be from a Seal of a Ring or some other thing by which there is an ingraving of a figure . Now we shall best understand what is meant here by it , if we know what it is that is meant by his Hypostasis , and when it was that he was the character of it : The word comes from a verb that signifies to stand under , or to be settled , and so notes some settled thing , that doth not flinch or vanish , opposed to emphasis or appearance , as Aristotle in his Book of the world ( if it be his ) So the cloud is said to be an Hypostasis , the bow in the cloud but an appearance . Physitians use it for the sediment , or that which settles in the bottom , as in Urine , for the consistence , state or concretion of humours that should be purged . In the Greek of the old Testament it hath many significations , as Deut. 1. 12. your burden is your Hypostasis . Deut. 11. 6. Job 22. 20. that which we read substance , that is goods , is in Greek Hypostasis : A military station , rendered by us a Garrison , is in Aquila's translation , saith Grot. Annot. ad ▪ 1 Reg. 13. 4. Hypostasis . In the Psalms it hath various acceptions , as Psal. 39. 5. my age , verse 7. my hope . Psal. 69. 2. there is no standing . Gr. Hypostasis . Psal. 89. 47. Remember how short my time is , Gr. what my Hypostasis is . Ps. 139. 15. the LXX . reading as it is likely , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render was curiously wrought , the word signifying to be wrought with a Needle , either , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius conceives , or as to me seems likely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have rendered it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nahum 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Latin Et substantia mea , and my substance . In the New Testament it is onely 2 Cor. 9. 4. and 11. 17. where it is rendered by this confidence , that is , subsistence , settledness , or fi●mitude , which being applied to the mind , notes confidence , unshaken boldness , or security , Heb. 3. 14. where we read the beginning of our confidence , used as it is likely , as in the Greek , Psalm . 39. 7. Heb. 11. 1. where it is rendered the substance of things hoped for , by others , the ground , or confidence , I conceive , the assurance or security meant by it : And here , Heb. 1. 3. In none of which places , or any other that I can find , Hypostasis signifies wisdom , power , and holiness , of a person ; and therefore I see not how it can be expounded the character of his Hypostasis , that is the resemblance of his Fathers attributes , or his supremacy or soveraign Majesty ; But that he is as it were the Print , Impression , stamp , or as we translate it , express Image of his Person , or Subsistence , or Substance , which comes nearest to the use of the word , as it is in the Greek version , Psal. 139. 15. and that by reason of his being his Son by whom he made the worlds ; which will be better understood by considering when he was the brightness of his glory , and the express ▪ Image of his person : The participle we translate [ being ] cannot be expounded of being such consequently to his sitting on the right hand of the Majesty in the heights , but antecedently thereunto , and to his bearing or upholding all things by the Word of his Power in order of nature at least , and to his purging our sins in time ; which appears , 1. From the order of the words , he is first said to be the brightness of Glory , the character of his Person , next to bear all things by the Word of his Power , than to have purged our sins by himself , and then to have sate on the right hand of the Majesty on high , therefore he was a●●ecedently to all the rest the brightness of Glory , and character of his Person . 2. The connexion between being the character of his Person , and up-holding all things by the copulative particle shews these were together , but the up-holding all things was before his sitting on the right hand , therefore also the being the character of his Person . 3. Then he was the character of his Person when he purged our sins , but that was before his sitting on the right hand , therefore also was his being the character of his Person . 4. From the use of the participle which is to be interpreted , either of the present or past time , as Heb. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although he were , Philem. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being such with many more : whence it follows that these things cannot be said of Christ as man , ●ith as such he up-held not all things by the Word of his Power , but of his Divin● Excellency in which he is a radiature from God , and is the character or print of his Person , before his ascention , or executing his office on Earth : Besides the titles are so transcendent as exceed the Excellency of the Angels , and therefore express the Divine Nature : And the Emphasis is put in them that being so excellent he purged our sins ; And if he had been termed the brightness of Glory , and character of his Fathers Person , only in executing the office of Mediatour , and representing God to us by his preaching , no more had been said , than was verse 2. That God had spoken to us by his Son , and might be said of some of the Prophets , specially Moses who did reveal Gods mind to the people of Israel , with whom God spake face to face , his face did shine and was glorious , represented Gods Majesty , Power , Wisdom , Goodness in bringing Israel out of Egypt , doing Miracles , whence he is said to be made a God to Pharaoh , Exod. 7. 1. 3. Notwithstanding the opinion of so learned men , yet I conceive the bringing into the world is not a thing fu●ure to be done at the last day for these reasons . 1. Because if the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 migh be expounded as of the future time ( the contrary whereof seems true to me ) yet the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith must be expounded of a time past , and the sense be this , when he did bring his first-begotten into the world he said ; And let all the Angels of God worship him . 2. Because a determination or purpose concerning a thing future had not been a fit argument to prove his present meliority or superiority above Angels . 3. If it had been meant of a future bringing into the world I conceive he would have said , into the world to come , as he speaks , Heb. 2. 5. and 6. 5. 4. Because where he u●eth the like expression , though not the same words , to wit , Heb. 10. 5. when he cometh into the world he saith , it is meant of the time when he had a body prepared for him , which was at his birth : For which reason , and because we find not any mention of the Angels of God worshipping after his Resurrection , as we find done , Luke 2. 13. it is ●o be applied to the time of his Birth ; and if it be objected that he was not to be worshipped by the Angels till his exalting at the right hand of God , as Rev. 7. 10 , 11. the contrary is to be held , ●ith the Wise-men , Mat. 2. 11. Peter , Luke 5. 8. the Apostles , Mat. 28. 17. Luke 24. 52. worshipped Christ ; and no doubt but the Angels did and were to do the like . As for the words Heb. 2. 5. that they referre to Heb. 1. 6. and so Heb. 1. 6. meant of the world to come , because no where else had he spoken of the world to come , I conceive they do not evince what is gathered from them . 1. Because he doth not say , Heb. 2. 5. of which we have , but of which we do speak . 2. If he did say , of which we have spoken , it might very well refer to Heb. 1. 12. which mentions the change of the Heavens and Earth , which are the same thing with the world to come , though the same word be not used in both places : For which reasons I conceive it better to make a transposition in the word again , and to expound the words thus ; Again he saith , when he did bring his first-begotten into the world , using again as he did verse 5. to express another citation ; Nevertheless , were Mr. Medes reading yielded , it must shew a former bringing into the vvorld , and so a being of Christ afore his coming into the world , and consequently his being the Son of God begotten before the world began . 4. It is true Christ had a more excellent name by grant as appointed Heir of all things , yet was not the Son of God because Heir of all things , but Heir of all things because his Son , by whom he made the worlds , v. 1. 2. which is the reason also given , Col. 〈◊〉 . 15 , 16. as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because shews : It is true the Angels were to worship Christ , because of his office , and his exaltation , yet not barely because of his office and exaltation , but also because of his generation , as the Son of God , and the union of his two Natures in one Person , by reason of which he was worshipped afore his Resurrection , Mat. 2. 11. in his minority . 5. Jesus Christ is not termed God in respect of his office , but nature , as being the Son of God the Creatour , by whom he made the worlds , ver . 2. and in respect of his generation , God the Father is said to be his God , and he God of God , as in the Nicene Creed . And being made a man was anointed , and other men were his fellows , or Partakers with him , though not in the same measure as he , who had the Spirit without measure , Job . 3● 34. 6. Grotius his change is without any warrant of Copy or Example , and therefore is too bold an alteration to be allowed ; nor had the Apostles assertion of Christ , that for him he made the worlds , been so full to his purpose to set out Christs Excellency , as to say , that by him he made the worlds : Besides , sith Col. 1. 16. it is said , by him were all things created , and for him , and that made the reason of his being the first-born of every creature , ver . 15. it is in like manner to be conceived , Heb. 1. 2. that 〈◊〉 appointed his Son Heir of all things , because by him he made the worlds : By the worlds is not meant the future world , or blessed immortality , not the making them , the renewing of them ; But the worlds signifie either the frame of Heaven and Earth at first Creation , or the times and generations of men , and their making the creating at the beginning of time , or the forming and continuing of them in their successions . The former sense of making Heaven and Earth , and their Inhabitants , as it is confirmed by the parallel place , Col. 1. 16. so it is put out of doubt by the words of the same Authour , Heb. 11. 3. By Faith we understand that the worlds ( the word used , Heb. 1. 2. ) were framed by the Word of God , so that things which are seen were not made of things appearing , which doth evidently refer to Gen. 1. 1 , 2. and Heb. 9. 26. the end of the worlds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to the foundation of the world ; and in conformity to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 9. 32. is as much as from the beginning of the world : nor can it be meant of a future world , sith the word of making notes a thing already done , and to say he made that which was not yet in being , or which was not yet made , had been to say , that he made that which he did not make , and to say , he made by him the worlds , if he were not then existent had been to say he made the worlds by a not being ; Nor can it be shewed that making , that it have various senses , is put for revealing , or that said to be made , which is only made known . Heb. 1. 10 , 11 , 12. are a testimony cited concerning Christ , as verse 8. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto , or of the Son , shew as v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith of the Angels , and the copulative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 10. shews it to be a distinct testimony from the former , and the words cited together shew all meant of Christ ▪ Ifs the latter part of them belong to Christ it follows , that also the former belongs to him : for it belongs to the same person and power which dissolves or changeth the Heavens to lay the foundation of them : Nor is there an instance produced either , Mat. 12. 17 , 18 , 19 , 20 , 21. or Acts 2. 17 , 18 , 19 , 20 , 21. in which words are cited , whereof part only belong to the matter for which they are cited , although Mat. 12. 19. alone had fitted the occasion ; Nor are there , or any where else words cited as spoken part of one person , part of another , as they would have them , who use this evasion : Nor are the words , Heb. 1. 10 , 11 , 12. cited only to prove ver . 4. that Christ was made so much better tha● the Angels , as he hath inherited a more excellent Name than they ; But to prove , that by him God made the worlds , verse 2. Nor can there be good sense in making the first part , verse 10. to be directed to God , and the other ver . 11 , 12. of Christ , when it is the same Lord who is spoken to ver . 10 , 11 , 12. Nor can that which is spoken of an eternal duration , à parte antè , on the part before , as well as à parte post , the part after , be applied only to the duration of his Kingdom which is only eternal à parte post , on the part after , and which is also to be resigned to the Father , 1 Cor. 15. 24. 7. Grotius is still too bold to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his meaning the Fathers Word or Power , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own , me●ning the Son without any extant Copies named by him , and clean against the Apostles scope to set out Christs Excellency : Now to Rule at his Fathers command had noted his obedience , and subserviency , not his excellency ; For so do all holy Angels and good Magistrates , they rule at Gods command : Nor is the expression , suitable to his sense : If he had meant , as Grotius conceives the sense , he should have said , ruling all things at the command of his Fathers authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power , and not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word ; which notes the means of effecting , as Heb. 11. 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Word , as the rule of administration , or as it is Luke 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy command : Besides , Heb. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of God , notes not a command to the Son to do it , but the powerful word to the world , by which it was made , Gen. 1. And the all things he upholds , Heb. 1. 3. comprehend not only the Church , but the world 's made by him , or all creatures , as Heb. 2. 8 , 10. Col. 1. 16 , 17 must be understood . It is true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Prince , nor will I deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Grotius , Dr. Hammond , Heinsius exercit . sacr . l. 16. c. 1. conceive ) signifies to rule or Govern , Numb . 11. 14. Deut. 1. 9. yet it signifies not only to Govern , or Order them , but also to sustain them by provision , as both the occasion of the peoples desire of flesh , and the words of Moses , ver . 11 , 12. [ Wherefore host thou affl●cted thy Servant ? And wherefore have I not f●und favour in thy sight , that thou layest the burden of all this people upon me ? Have I conceived all this people ? Have I begotten ( or born , as the Greek hath it ) them , that thou shouldest say unto me , Carry them in thy bosome ( as a nursing Father beareth the sucking Child ) unto the Land which thou swarest ●●to their Fathers ? ] shew ; It is true , Deut. 1. 9. bearing notes rule , but not it only , but also provision and sustentation , as the words verse 12. shew ; How can I my self alone bear your ●●mbrance , or wearisom molestation , trouble , as Isa. 1. 14. and your burden ; Greek , and your Hypostasis , that is your subsistence or sustentation by provision , and your ●trif● , in Greek , your antilogies , gain-sayings or contradictions . And v. 31. In the wilderness the Lord thy God bare thee , as a man doth bear his Son , in all the way that ye went until ye came to this place : Where saith Ainsworth , in his Annotation , this word meaneth not the bearing of the body only , but bearing of their infirmities , and suffering the evils and troubles in the education of them , as a Father doth in his children which the Greek explaineth by etrophophorese a word that Paul useth in Acts 13. 18. Where the Syriak expoundeth it nourished : or , as some copies have it , Etropophorese , he suffered their manners : Dr. Hammond Ann●t ▪ on Acts 13. 18. carried as a Nurse : Whence I infer , that if Heb. 1. 3. the word bearing be used as Numb . 11. 14. Deut. 1. 9. yet it doth not signifie meer ruling or ordering the Church by wisdom and authority , but up-holding , sustaining , maintaining the worlds , or ages which he made , or all things created by the Word of his Almighty Power , by which they were framed at first , Heb. 11. 3. which bearing or upholding all things is not limited to the time after Christs Resurrection , but is antecedent to his death : For so the words are , He by whom God made the worlds , being the brightness of his glory , the character of his subsistence , and bearing all things by the Word of his Power , having by himself made purgation of our sins , sate at the right ●and of the Majesty in the heights : This order of words shews that he was the brightness of Glory , and character of Gods subsistence , and bare a 〈…〉 things by the Word of his Power , and made purgation of our sins by himself afore ●e sa●● at the right hand of the Majesty or greatness in the heights . 8. It is true that Heb. 1. 13. is spoken of Christ as man exalted ; yet as Christ argued against the Pharisees from the same passage of Psal. 110. 1. ( which the Chaldee renders , the Lord said unto his Word , meaning Christ , saith Ainsworth Annot. ) Mat. 22. 42 , 43 , 44 , 45. that Christ must be a greater person than David's Son , because David in spirit calls him Lord , and therefore to have an higher nature than himself being then his Lord ; so we may argue from Heb. 1. 13. The Scripture proves Christ to be Lord of Angels , because God said , Sit thou on my right hand till I make thine enemies thy footstool , therefore he had a nature above Angels , and consequently Divine : For Christ supposeth in that place , that Christ 〈◊〉 〈◊〉 be David's Lord , which was not denied , and thereby p●oveth that he must be denied than David , and of another nature than his ▪ ●orasmuch as he that was no more than his Son , could not be his Lord , the Father being Superiour to the Son in Nature , who hath no other Nature than what he derive● from himself . SECT . 13. Heb ▪ 7. 3. Is urged to prove the Eternal Son-ship of Christ. TO what is said , Heb. 1. I shall add what is said Heb. 7. 3. concerning Me●chizede● , that he is mentioned without Father , without Mother , without Genealogy , that is without speech of his descent or pedigree , neither having beginning of daies , nor end of life ; but made like unto the Son of God , remaineth a Priest for ever : Which intimates , that the Son of God , was without Father , without Mother , without Genealogy , neither having beginning of daies , nor end of life , that is , as he was the Son of God he was Father or Mother among me● ▪ in which respect there is no Genealogy of him , that he is without beginning of daies , or end of life , therefore he was before any creature was made , begotten of the substance of his Father , not made of nothing , very God of the same substance of the Father , by whom all things were made : For as the Son of man and according to his office he had beginning of daies , and had a Mother : Nor can the sense be right , that the beginning of daies is meant of the Priest-hood of Melchizedec , for the other part , nor end of life , is to be expounded of his Being , not of his Priest-hood ; and therefore also his not having beginning of daies must be meant of his Being , as the Son of God , not of his Priesthood . SECT . 14. Christs Kingdom is the Kingdom of the Son of Man so termed , according to his Excellency above all men . THe Kingdom we are to seek is termed sometimes the Kingdom of the Son of man , Mat. 16. 28. Verily I say unto you , there be some standing here , which shall not taste of death , till they see the Son of man coming in his Kingdom : which title Christ often takes to himself , Mat. 16. 13. whom do men say , that I the Son of man am ? and upon this consideration , he hath the Kingdom given to him , according to what our Lord Christ saith , John 5. 27. That the Father hath given him authority , and to do judgment , because he is the Son of man : Accordingly , where Christ fore-tells his chief act of reg●lity he useth this title , Mat. 25. 31. When the Son of man shall come in his glory , and all the Holy Angels with him , then shall he sit upon the Throne of his glory , and ver . 34. 40. terms this Son of man the King. Whence it is apparent that this title of the Son of Man is to be considered , that we may have right intelligence of this Kingdom . Now this title of the Son of man may be understood . 1. As noting him to be a man of the same kind with other men : And in this sense ●he Son of man is no more than a man , as Numb . 23. 19. Psal. 4. 2. & 144. 3. & 146. 3. Eph. 3. 5. &c. In which sense it is conceived , that Ezekiel is often spoken to by the title of the Son of man , as Ezek. 2. 1 , 3 , 6 , 8. not importing any excellency above other men , but nature and infirmities common to other men : Mr. Gataker in his Cinnus , l. 2. c. 12. whereas it was said by Nebuchadnezzar , Dan. 3. 25. as we read it ; Lo●● see four men loose walking in the 〈…〉 idst of the fire , and they have no hurt , and the form of the fourth is like the Son of God , it ▪ being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some will have it translated a Son of the Gods , as meaning by it an Angel , as vers . 28. or a man of excellency and dignity , who were usually stiled Sons of the Gods , as Psal. 89. 7. according to P●gni● , concludes , that according to the profa●e Kings mind in our language , if we would rightly render it , we should say , not like the Son of God , but like a Son of the Gods , that is , a person of a most beautiful , and as it were divine form : Also in like manner when it is said , Daniel 7. 13. Behold one came with the clouds like the Son of man , it is no more than a certain person indued with human● form , and should be termed like a Son of man ; not as it is commonly rendered , like the Son of man : as if Christ were designed man as well as God , as Junius in explaining hath noted ; Because he is in the New Testiment most frequently named the Son of man : For how ●ould the form of the Son of God , to be represented in our flesh be then set before Daniels eyes , that whom he had seen descending from heaven , he should declare him seen as like to him , whom it is not probable that himself foresaw of what shape ●e should be ? For although it may seem in very deed that he was the Son of God , whom the Prophet had beheld in that vision to have approached to God the Father , the ancient of dayes ; yet nevertheless it should not be therefore said he was like to the Son of man , to wit Christ ; For this had been as if it were said he was like to himself , but like to a Son of man , that is to a man , as Ezekiel is often termed Son of man , and sons of men for men , then which nothing is more frequent . So also the Apostle , made in the likeness of men , and found in fashion as a man , Philip. 2. 7. saving that these things are said of him according to what he was , that according to what was represented . In like sort that of the Evangelist John is to be taken , which is Rev. 1. 13. like to the Son of man ; which also the most famous man Theodore Beza saw , when he turned it , I saw ( some one ) like to a Son of man , and in his notes , to a Son of man , that is to a man , or who resembled a man ; after the Hebrew Idiotism . For although he was Christ , yet that this is to be taken in general concerning the shape of a man , appears from hence , that the Article is not added : Also from Daniel 10. 5. Where a vision altogether like is described : So ●e : To which may be added the parallel place respecting the same person in the same book , c● . 14. ver . 14 One sitting on a cloud like to a Son of man , that is a man ▪ 2. He may be said to be stiled the Son of man by excellency , as when the Philosopher a common name to many is by excellency appropriated to Aristotle , or the Orator to Cic●ro , or the Poet to Homer ; In which sense Christ is termed the seed of the woman , Gen. 3. 15. the Son of David , Mat. 20. 30. and 22. 42 , And in this sense he is termed the second Adam , because as the first earthly Adam was a common person , comprehending all that from him are propagated by natural generation ; so Christ is the second , heavenly Adam , 1 Cor. 15. 45. the second man , verse 47. because all are comprehended in him , , that are by spiritual regeneration the Sons of God. And in this respect it is said , that Adam was the type , or figure of him that was to come , Rom. 5. 14. and hereupon the parallelism of one to the other is made by the Apostle , ver . 15 , 16 , 17 , 18 , 19 , 21. and 1 Cor. 15. 21 , 22. and all the members of the Mystical body termed Christ , 1 Cor. 12. 12. and of Christ it is said , Ephes. 2. 15. that he might make , or create in himself two unto one new man making peace ; which new man is said to be put on , Ephes. 4. 24. Col. 3. 10. as elsewhere Christ is to be put on , Rom. 13. 14. Gal. 3. 27. and Christ is said to be all things , and in all , Col. 3. 11. without discrimination of Greek , and Jew , circumcision and uncircum●●sion , Barbarian , Scythian , bond and free , and all the members of Christ , when they meet together are a perfect man , according to the measure of the stature of th● fulness of Christ , Ephes. 4. 13. which is expressed to be his body , verse 16. and this is called the Church , which is his body , the f●lness of him that filleth all in all , Ephes. 1. 22 , 23. In like manner Christ is termed the seed of Abraham , Gal. 3. 16. Now to Abraham and his seed were the Promises made ; he saith not , And to his seeds , as concerning many , but as of one ; And to thy seed , who is Christ : Which is meant of Christ personal primarily , and secondarily of Christ Mystical ; to wit , all Believers , who are termed , verse 7. Abraham's Children , and verse 26 , 27 , 28 , 29. Ye are all the Sons of God through Faith in Christ Jesus : For as many as have been Baptized into Christ have put on Christ : There is neither Jew , nor Greek , nor is there S●rvant , nor free , nor is there male and female , for ye are all 〈◊〉 one man in Christ Jesus , and if ye be Christs then are ye Abraham's seed , and Heirs according to the Promise . And thus it is more probable to me , that Daniel 3. 5. is not to be read a Son of the Gods , to note only a person of a more excellent visage , as the Gentiles called men of rare Beauty and Majesty ; but the Son of God , whom he calls the Angel , verse 28. who was known in the Church of God by the title of the Angel of the Covenant , Mal. 3. 1. the Angel of Gods Presence , Isa. 63. 9. on which Mr. Gataker in the Annotations of sundry Divines in English hath this note : Certain it is that this Angel here spoken of , is that Angel , of whom God spake unto Moses , Exod. 23. 21 , 23. termed both Jehovah , Exod. 13. 21. and 14. 10 , 24. and his Face or Presence , Exod. 33. 14 , 15. and an Angel , Exod. 33. 2. who that he was no other , than the Messias Jesus Christ , the conducter of them in the Wilderness , holy Stephen informeth us , Acts 7. 38. the eternal Son of God , the resplendency of his Fathers Majesty , and exact Image of his Person , Heb. 1. 3. in whom therefore his Name is said to be , Exod. 23. 22. he that appeared unto Moses in the bush , Exod. 3. 2. Styled Jehovah there , verse 4. and by Jacob , the Angel that delivered , or rescued him out of all evil , Gen. 48. 16. and by Malachy lastly , Jehovah , the Angel of the Covenant , Mal. 3. 1. termed an Angel , or Messenger , in regard of his Mediatourship , Heb. 8. 6. of Gods face ; either because he doth exactly resemble God his Father , John 14. 9 , 10. Col. 1. 15. or , because he appeareth before the Face , or in the Presence of God , for us , Heb. 9. 24. See Rom. 8. 34. Revel . 8. 3. this Angel secured and safeguarded them all the way thorow the Wilderness , from Egypt to Canaan , Deut. 8. 2 , 4. and 32. 10 , 12. which it 's not unlikely Nebuchadnezzar somewhat understood , as well as that God sent an Angel to deliver his Servants that trusted in him , verse 28. by Daniel , whom God used to reveal to Nebuchadnezzar the succession of the four Monarchies , whereupon he acknowledged Daniels God to be a God of Gods , and a Lord of Kings , and a Revealer of secrets , Dan. 2. 47. And I judg the opinion of Cameron in his praelection on Mat. 16. 27. to be right , that the term Son of man , Dan. 7. 13. notes the Messiah , and that the title of Son of man is given to him , not as importing any diminution , but his excellency , and that in allusion to that place in Daniel , Christ , when he speaks of himself , Mat. 16. 27. Mat. 25. 31. John 5. 27. useth that title of the Son of man to shew , that he was meant therein , and that we need not either alter the pointing , as some of the Antients , nor make that the reason of committing judgement to him , John 5. 27. because he only of the three Persons in the holy Trinity is man ; as Dr. Pearson conceives in his Exposition of the seventh Article of the Creed , but that Christ intimates , that all judgment was committed to him , because he was the son of man meant Dan. 7. 13. which is also the opinion of Grotius Annot. ad Johan . Evang. c. 5. 27. because he is that Son of man , of whom Daniel foretold , that to him should be given dominion and a Kingdom over all Nations without end . Dan. 7. 13 , 14. Nor is it of force to enervate this opinion , that it is said , that he who came before the Antient of daies , was as the Son of man : For the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the likeness of a thing , but also the verity of it , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth , John 1. 14. 2 Cor. 2. 17. And if it should note only likeness and not identity , both there , and Revel . 1. 13. and 14. 14. it should intimate as if he whom Daniel and John saw were not Christ , but one like him , and so the person to vvhom dominion was given , and the person described should not be Christ : But the words being conceived aright , Daniel saw Christ the Son of man in the apparition ; Nor is it absurd to say so of Daniel , though Christ were not then Incarnate . For he had by the Spirit Christ represented to him , as he was to David when in Spirit he called him Lord , Mat. 22. 43. And Abraham rejoyced to see his day , and saw it , and was glad , John 8. 57. And if in the apparations of the Angel , that spake to Abraham about Sodom , to Joshua about Jericho it were Christ that appeared , and so at other times Christ appeared in humane shape , as sundry Arguments evince ; then Daniel could not be ignorant , who the Son of man was ▪ Nor is the defect of the Article , Rev. 1. 13. and 14. 14. a sufficient reason to shew the Son of man there to be no more than a man ; For the Article is also wanting , John 5. 27. and yet the Son of man is meant peculiarly of Christ : And so is Dan. 10. 5. though it be only read a man. It is to be considered that the term Son of man is still given by Christ to himself , not as Maldonat the Jesuite conceived , as debasing himself , or speaking of himself diminutively , as Psal. 22. 6. But I am a worm , and no man : a reproach of men and despised of the people : For he doth give himself the title of the Son of man not in his prayer to God , as Psal. 22. 6. but in his speeches to the people , and then when he expresseth his Power , Mat. 9. 6. Mat. 12. 8. Mat. 26 64. & 13. 37 , 41. nor do the places alledged prove that the title of Son of man is taken by Christ to himself , to shew his debasement by it , but to imply , that though he were that Son of man to whom dominion over all Nations did belong , yet he had not then where to lay his head : And the like is to be said of that Mat. 12. 40. that even he who was the Son of man by excellency , should be three daies and three nights in the heart of the Earth : Nor is there Mat. 12. 32. a lessening of Christs person below the Holy Spirit implied by the title Son of man ; the sin is less which is against the Son of man , than the Blasphemy against the Holy Spirit , not because of the excellency of the Spirits Person above the Person of the Son of man , but because of the property of that sin , being against the conviction of the Spirit by his operation , John 12. 34. The Jews enquire , Who is this Son of man ? not meaning , that the Son of man was a diminitive term , but doubting how that Son of man should be the Messiah , of whom he had said that he should be lifted up , verse 32. And for that place , Psal. 8. 6. Heb. 2. 6. the Son of man doth not express an abject condition , though an inferiour low nature in comparison of Gods , but rather Christs high dignity ; the Authour of that Epistle proving , that to no other man were all things made subject , but to him , who being made little lower than the Angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a little time ; to wit , the time of his suffering , verse 9. ( as Cameron expounds it , praelect . in Mat. 16. 27. ) was made Superiour to Angels , and had all things subjected to him . SECT . 15. Christ's Consubstantiality with the Father according to his Deity , with us according to his Humanity , as the Chalcedon Councel determined , is asserted and proved from John 1. 14. Acts 2. 30. Rom. 1. 3 , 4. and 9. 5. HOwever , whether the reason of the appellation be this latter or no , it is certain , that thereby is signified , that Christ hath an Humane as well as a Divine Nature ; and according to the Doctrine of the Councel of Chalcedon I determine , that the Son of God our Lord Jesus Christ , is truely God , and truely man , the same , of a reasonable soul and body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consubstantial with the Father , touching the God-head , and consubstantial , or of one essence or substance with us , according to the Man-hood : Which it were unnecessary to prove , sith his composition of Body , Birth , Growth , Properties , Actions , Sufferings , and what ever else prove a Person to be a man , as we are , as plainly are related , and were as fully manifested to have been in Christ Jesus , as in any other man ; but that as of old Valentinus , Marcion , and some others denied his body to have been of humane seed as the matter ; holding it to have been imaginary , not real , or Coelestial , and to have passed through the Virgins womb : So others of late have denied the truth of Christs Incarnation , and the reason of his being termed the Son of man , contrary to the holy Scriptures , as shall be shewed by these Texts following , which ascribe both a Divine and Humane Nature to one and the same Person , the Lord Jesus Christ , both while he was on Earth , and as he is now in Heaven , and shall appear at his future coming to Judgement . To this purpose are the words alledged before , out of John 1. 14. which shew that the same Person who is the Word , was Flesh ; which , because I have before vindicated Sect. 6. I shall not insist on here , nor on such proofs as may be made from Col. 1. 18. or Heb. 1. 3. in which that is ascribed to the Son ( whom I before proved , Sect. 9 , 10 , 11 , 12. from those chapters to be God ) which proves him a man , to wit his being head of the body the Church , the first-born from the dead , who by himself purged our sins , and is sate down on the right hand of the Majesty in the heights : But consider other places , where both natures in one Person are declared : Among which I shall chuse to insist on first , those places , which speak of Christ as descending from the Fathers according to the Flesh , as Acts 2. 30. Therefore David being a Prophet , and knowing that God had sworn with an oath to him , that of the fruit of his loins , according to the flesh , he would raise up Christ to sit on his Throne . Rom. 1. 3 , 4. Concerning his Son Jesus Christ our Lord , which was made of the seed of David according to the flesh , who was declared or determined the Son of God , in , or with Power according to the Spirit of Holiness by the Resurrection of , or from the dead . Rom. 9. 5. Whose are the Fathers , and of whom Christ according to the flesh , who is over all , God blessed for ever . Which Texts do expresly teach , that Jesus Christ had a humane nature , which is termed the flesh , as it is frequent by [ Flesh ] to understand a man or Humane Nature , Rom. 3. 20. and 11. 14. Isa. 58. 7. Gal. 2. 16. For he was of the fruit of Davids loins ▪ according to the Flesh , which being a restriction cannot limit [ raising up ] but [ Christ ] and so notes another part , according to which Christ was not raised up out of the loins of David , which must be understood of his Divine Nature ; according to which he was Davids Lord , Mat. 22. 44 , 45. He was of the seed of David , and of the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to that which was according to the Flesh ; restrictively after it , implying another Nature , according to which , he is of an higher original , even the Son of God , Rom. 1. 3 , 4. God over all , blessed for ever , Rom. 9. 5. Whence it is inferred : He who is so Davids Son according to the flesh , raised up out of the fruit of his loins according to the flesh , made of the seed of David according to the flesh , of the Fathers according to the Flesh , as that he is also Davids Lord , the Son of God , God over all blessed for ever ; is consubstantial with the Father as touching the God-head , and consubstantial with us as touching his Man-hood : But such is Jesus Christ. Therefore , &c. SECT . 16. The Exception against the Argument from Acts 2. 30. Rom. 1. 3 , 4. Rom. 9. 5. is set down . AGainst this it is thus excepted : When the Apostle saith , that Christ came of the Fathers according to the flesh , who is over all a God blessed for ever ; the opposition is not entire and exact as wanting the other Member : What that Member is , another passage of the Apostle , wherein you have the same opposition in describing Christ , will inform you ; It is Rom. 1. 3 , 4. concerning his Son Jesus Christ our Lord , who was made ( or rather born ) of the seed of David according to the flesh , and declared to be the Son of God with Power ( Gr. determined , or ordained Son of God in Power ) according to the Spirit of Holiness , by the Resurrection from the dead : Here you see that to those words , according to the flesh , are opposed these , according to the Spirit of Holiness : Again , What this Spirit of Holiness is , will be no hard matter to find out , if we consider that as the flesh signifyeth a constituting part of Christ , namely his fleshly body ; so also must the Spirit of holiness , opposed thereunto , signifie a constituting part : If so , then it is not the holy Spirit , as every one will confesse , nor the reasonable soul of Christ , because he is intimated to have had this Spirit by means of the resurrection from the dead , whereas he had a reasonable Soul before his death : Nor the Divine Nature , for that is no where in Scripture designed by the name of Spirit , or Spirit of holiness : Besides , the adversaries hold , that Christ had the Divine ▪ Nature , whilst he was yet cloathed with flesh . It remains therefore that by the Spirit of holiness , which Christ had by means of the resurrection of the dead , and is a constituting part of him , is to be understood his Holy , Spiritual Body , whereby he is excepted from other men , being the first-born from the dead , or the first that so rose from the dead , as that he never dyed again , but was cloathed with a Spiritual body , and made like to God , who is a Spirit . And now the sense of that passage beginneth to appear , Heb. 9. 14. How much more shall the blood of Christ , who through the eternal Spirit ( Gr. through an eternal Spirit , for no Article is prefixed ) offered himself without spot to God ; Purge your consciences from dead works to serve the living God ? By eternal Spirit is here meant the spiritual body of Christ , which lasteth to all eternity ; and this expression is opposed to what the same Divine Authour speaketh of Christ , Heb. 5. 7. who in the daies of his flesh , &c. For eternal is contrary to dayes , and spirit to flesh : Neither will that which we have here spoken seem strange to him , who having penetrated into that profound Epistle to the Hebrews , knoweth ( what is there frequently intimated ) that Christ then made his offering for our sins ; when , after his Resurrection , he entered into Heaven , and being endued with a spiritual and immortal Body , presented himself before God : For so the Type of the Levitical High-Priest making the yearly Atonement for the si●s of the People ( Levit. 16. ) did require : For as the Atonement was not then made , when he slew the Beasts , but when having put on his linnen Robes , he brought their blood into the Sanctuary before the Mercy-Seat : So neither did Christ offer his sacrifice for our sins upon the Cross , but when after his Resurrection , being cloathed with Robes of Immortality and Glory , he entered into Heaven , the true Sanctuary , and presented himself to God. ( Wherefore to return to the foresaid passage , Rom. 9. 5. ) When it is there said , of whom according to the flesh ( for so the Greek hath it ) Christ came , who is over all a God to be blessed for ever ; we ought ( by the authority of the Apostle himself ) to supply in our mind the other member of the opposition , and to understand the place , as if it had been said ; who according to the Spirit of holiness by the Resurrection from the dead , is over all a God blessed for ever : But if Christ be according to the Spirit of Holiness by the Resurrection from the dead ( that is ) according to his spiritual Body , which he received by means of the Resurrection from the dead the Son of God in Power , and accordingly a God over all ; he is not the Son of God in Power , and accordingly a God over all , by having the Divine Nature personally united to his Humane Nature , but by the Glorification and Exaltation of his v●ry Humane Nature . SECT . 17. This Exception against the Argument is refuted . I Reply , that in this passage there are many errours . 1. That Rom. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered [ born ] rather than made : For though I deny not that the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie [ born ] yet here it is not so fitly thus rendered , as [ made ] because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly used for birth or generation , as Mat. 1. 16. Luke 1. 35. 57. & 23. 29. Joh. 3. 41. & 18. 37. Rom. 9. 11. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Gal. 4. 4. nor is it said born of the Mother , or Woman , as in expressions of birth is usual , Job 14. 1. Mat. 11. 11. Luke 7. 28. and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note , not the womb from whence he came , but the matter out of which he was formed : For doubtless [ of the seed of David according to the flesh , Rom. 1. 3. ] is the same with [ of the fruit of his loins according to the flesh , Acts 2. 30. ] now [ of the fruit of his loins according to the flesh ] notes the matter out of which he had flesh or a humane body ; and therefore the Father or antient Progenitour David is mentioned , and his seed , and the fruit of his loins ; as the Jew is said to come out of the loins of Abraham , and Levi to be in his loins , Heb. 7. 5 , 10. in respect of the matter out of which they came , not the Mother or her Womb , as the place from whence : And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Act of God answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. 30. raise up , not the act of the Mother in bringing forth , and therefore Rom. 1. 3. it is rightly translated [ made ] or as Piscator [ orti raised ] answerably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprang up , Heb. 7. 14. 2. It is granted , that [ according to the flesh ] notes a constituting part , but that it notes a constituting part , which Christ had only afore his Resurrection , and not after his Resurrection , is not to be granted : For as it is now , the humane body of Christ , or humane nature is made of the seed of David , and raised of the fruit of his loins according to the flesh , sith it is the same numerical body , and Christ is still the same man which was made , or descended , or sprang out of David , notwithstanding any alteration in the outward estate , or inherent qualities in his humanity or humane body ; it doth not become a constituting part in its humiliation , and not a constituting part in his exaltation : That very being which was made of the seed of David according to the flesh , which was raised of the fruit of his loins according to the flesh , was to sit on his Throne , Acts 2. 30. and to reign , Luke 1. 32 , 33. And therefore as the Exceptor argues , that by the Spirit of Holiness cannot be meant the Soul or Divinity of Christ , because he had both ( in our opinion at least ) in the daies of his flesh , though the Soul were not then glorified ; I may argue , by the Spirit of Holiness is not meant his glorified body , because he had it , though not then glorified , even in the daies of his flesh . 3. Which is more amply confirmed by shewing , that [ according to the flesh ] notes not his fleshly body as he speaks , that is Christs humane body in its debasement only , but his humane nature : For according to the flesh , Rom. 1. 3. signifies by the same Authours opinion , and the evidence arising from comparing the place , the same that it doth , Rom. 9. 5. now it signifies Rom , 9. 5. the same which it doth ver . 3. where Paul calls the Israelites his Brethren , Kinsmen , according to the flesh , but he means not , they were his Brethren or Kinsmen according to the flesh , that is restrictively to their weakness , debasement , or mortality , in opposition to their glorification , and excluding that as inconsistent with their being his Brethren or Ki●smen according to the flesh : But he means by according to the flesh , their humane nature as men , and as men descended from the same Ancestors , and so in like manner , when it is said , Christ was from the Fathers according to the flesh ; the meaning is not , according to his weak , or inglorious condition precisely , and exclusively to his glorified condition , but simply according to his humane nature , as descended from them , whether in the daies of his flesh , or exaltation , without any discrimination : Which is confirmed by our Saviours own speech to his Disciples , Luke 24. 39. Behold my hands and my feet , that it is I my self ; handle me and see , for a spirit hath not flesh and bones as ye see me have ; Therefore Christ supposed atter his Re●urrection that he had flesh , that his humane Body was a fleshly Body , the same according to the flesh that it was before ; which is also strengthened by the expressions , Acts 2. 3 〈◊〉 . that God raised him ●p of the fruit of Davids loins according to the flesh bu● God did not raise him up of the fruit of Dav●ds loins according to the flesh , barely ●s weak , mortal , and deb●sed , but simply as man descended from him , therefore [ according to the flesh ] imports Christs humanity or humane body as from David without restriction to his low estate : And v. 31. when it is said , his flesh did not see corruption ; his body is still termed flesh , the same flesh , and not considered as weak , for as such it saw a change ( which may be termed in some sort a corruption , to wit , a change from that weakness it had to a better form , but as the constituting part of his humane nature . 4. By [ the Spirit of Holiness Rom. 1. 4. ] whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a constituting part , or an efficient cause , cannot be meant Christs holy Spiritual Body in the Exceptors sense . For 1. It would imply that his Spiritual Body were another constituting part than his fleshly ▪ body , which is already refuted . 2. It would imply that his fleshly body were not his holy body ; whereas that which was born of Mary was that holy thing , which should be called the Son of God , Luke 1. 35. 3. No where is the body of Christ termed a Spirit , or the Spirit of Holiness in any estate : For though it be true , that 1 Cor. 15. 44. mentions a Spiritual body ; yet 1. That is there contradistinguished not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly , but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural , or ●oulary . 2. No where termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit . 3. Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness . 4. After his Resurrection Christ denies his body to be a Spirit , as having flesh and bones , Luke 24. 39. and he is said to enter into the holy place by his own blood , Heb. 9. 12. and to have consecrated for us a new and living way to enter into the holiest by his blood , through the Veil , that is to say his Flesh , Heb. 10. 19 , 20. It is an errour , that by the eternal Spirit , Heb. 9. 14. is meant Christs Eternal Spiritual Body ; For [ the Eternal Spirit ] there must be of something distinct from himself ; Else the meaning should be , he offered himself by himself , which is tautological and absurd ; but by himself must be meant his body , as Heb. 1. 3. Having purged our sins by himself , is by his own body : For the thing offered was his own Body , or his Life or Soul , Isa. 53. 10. In the Type , the thing offered is some body , gift or sacrifice Heb. 5. 1. and 8. 3. and 9. 7. 9. and 10. 1. and 11. 4 , 17. whence the body offered is termed the oblation , Heb. 10. 5 , 8. In the antitype Christ is said to offer himself , that is , his body called his oblation , Heb. 10. 10. and this offering is termed , Heb. 9. 25 , 26. the Sacrifice of himself for the putting away of sin , and this to be not often , but once in the end of the world , ver . 26. he was once offered to bear the sins of many ; verse 28. He needed not daily , as those High-Priests , to offer up sacrifice first for his own sins , and then for the peoples : For this he did once when he offered up himself , Heb. 7. 27. By the which will we are sanctified , by the offering of the body of Jesus Christ once for all . Heb. 10. 10. But this man after he had offered one sacrifice for sins , for ever sate down on the right hand of God , verse 12. which must be afore he sate down on the right hand of God , and therefore on earth , and this was by his suffering or dying , Heb. 9. 26 , 27 , 28. and therefore cannot be referred to his appearing in Heaven , but to his blood-shedding , Heb. 9. 22. in the daies of his flesh : whereby it appears to be false , that Christ did not offer his Sacrifice for our sins , on the Cross , there being no other time meant by that once when he offered up himself for the sins of the people , Heb. 7. 27. and whereas it is sa●d , Heb. 9 28. Christ was once offered to bear the sins of many . St. Peter tells us , 1 Epistle 2. 24. Who his own self bare our sins in his own body on the tree , that we being dead to sin should live unto righteousness ; by whose stripes ye were healed : Which doth evidently refer to Isa. 53. 4 , 5 , 6. whence the last clause is taken , and shews the bearing of our sins by the offering of himself to have been on the Cross or at the time of his suffering on Earth . And hereby it appears to be false , that Christ made not atonement till he came to Heaven : For Col. 1. 20. It is said , And having made peace through the blood of his Cross he reconciled all things to his Father , ver . 21 , 22. Now hath he reconciled in the body of his flesh through death . Rom. 8. 3. God sending his own Son in the likeness of sinful flesh , and for sin ( or by a sacrifice for sin , as Heb. 10. 8. ) condemned sin in the flesh , which is all one with making atonement . That which is alledged , that the atonement was not then made , when the High-Priest slew the Beasts , but when having put on his linnen Robes , he brought their blood into the Sanctuary before the Mercy-Seat , is partly false , there being atonement made for himself and his house , Levit. 16. 5 , 6. before he entered into the holy place ; and partly impertinent , sith the point in question is not where the atonement was made , but where Christ offered himself , Heb. 9. 14. though both the offering and the atonement are resolved to have been afore his sitting at the right hand of God , Heb. 1. 3. and 10. 12. Nor doth it appear , that [ Eternal Spirit , Heb. 9. 14. ] is put in opposition to the daies of his flesh , Heb. 5. 7. For it is not said , Heb. 5. 7. flesh that hath daies , as if it noted a distinction of his body mortal , from his Spiritual Immortal Body ▪ but daies of his flesh , only to note the time of his offering prayers , not the quality or adjunct of his body : Nor is it said , he offered by the daies of his flesh , as here by the Eternal Spirit , but in the daies of his fl●sh , to note the time , which is not intimated , Heb. 9. 14. by that term , by the Eternal Spirit , for then it should rather have been said , by or in the Eternity of the Spirit : The offering being an act of Christ on Earth , is no other than the act of his Deed and Will , whereby he did present himself as a Sacrifice to God , as the phrase is , Rom. 12. 1. or as it is Eph. 5. 2. Gave himself for us , an offering and a sacrifice to God for a sweet-smelling savour ; by reason of such acts Abraham is said to offer up Isaac , Heb. 11. 17. and we are said to offer the Sacrifice of Praise , Heb. 13. 15. Spiritual Sacrifices , 1 Pet. 2. 5. which is plainly expressed , Heb. 10. 10. By which Will we are sanct●fied by the offering of the Body of Jesus Christ once , or for once ; which was no other than that which he expressed in that prayer , which Armi●●●● termed rightly the Canon or rule of Christs Sacrifice , John 17. 19. And for them I sanctifie my self , that they also may be sanctified in truth : Which being considered , I see not what good sense can be made of it , as many Divines expound it , of the Divinity of Christ making the Sacrifice of Christ of value to satisfie for sins : For the words [ through the Eternal Spirit ] have not respect to himself , who was offered , as enhauncing the price of the thing offered , by reason of the union of it to himself , neither the place of it before himself , nor the Preposition used , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or by , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in conjunction , do sute with such a sense ; but it is in construction annexed and referred to the offering , and notes the cause and means of offering : Besides the reason of Piscator is good in his Scholie on the Text , that it belongs not to the Deity to offer Sacrifice , but that is it to which it is offered by a man as a man : And indeed it is not good sense to say , Christ offered himself by his God-head to God , it being not easily conceivable what notion the God-head should have in such a speech , which is not absurd or inept : Nor do I think Piscators opinion good , that by the Eternal Spirit is meant Christs Immortal Soul , partly because no where is Christs Humane Soul called the Eternal Spirit , partly because I think it should rather be said in than through the Eternal Spirit , if Christs Immortal Soul were meant by it , the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the efficient cause , not the subject in which the act of offering was : And therefore I rather pitch upon it to understand by [ the Eternal Spirit ] the holy Spirit answering to the fire , which kindled the Sacrifice , and moving or inflaming the heart of Christ with love to us and obedience to God , to give himself an Offering and a Sacrifice to God for us , Ephes. 5. 2. The holy Spirit is fitly resembled by fire , Mat. 3. 11. and he well termed the Eternal Spi●it in opposition to the temporary fire kindling the legal Sacrifices : But if the allusion be not thereto , yet the sense is good and right : For as it is said that Christ had not the Spirit by measure , John 3. 34. and that he was full of the Holy Ghost , Luke 4. 1. that the Spirit of the Lord was upon him , that it anointed him , verse 18. So it is said , that he was moved by the Spirit to be Tempted to Preach , in the same places , and to cast out Devils by the Spirit of God , God putting his Spirit on him he shewed Judgment to the Gentiles , sent forth Judgement to victory , Ma● . 12. 18 , 20 , 28. gave Commandements through the Holy Ghost , Acts 1. 2. And accordingly here is said to offer himself to God by the Holy Eternal Spirit : Nor is the want of the Article any more against the expounding the Eternal Spirit , of the Holy Ghost , than against the expounding it of Christs Spiritual Immortal Body , it being as requisite in respect of use to design the one as the other ; But the truth is , it is not requisite , that it should be prefixed to shew it to be meant of the holy Spirit , sith it is omitted Rom. 9. 1. and 14. 17. &c. and even in this E●●stl● H●b . 2. 4. and 6. 4. So that the sense may be , notwithstanding any thing I find to the contrary that Christ willingly , obediently offered , or yielded , through the holy Spirits incitation or operation in him , himself a Sacrifice without spot or blemish to God : And as executing the function of Priest-hood to which he was anointed above others , Heb. 1. 9. And this sense is most agreable to the Apostles intent , which is to set forth the efficacy and validity of Christs Sacrifice above the Legal ; which he doth here from the obedience and readiness of will to offer himself as he doth . Heb. 10. 10. and the holiness of his person , or his being without spot or blemish , as he doth Heb. 7. 26 , 27. 1 Pet. 1. 19. no where that I find from the Hypostatical Union , or the spirituality , immortality , and glory of his humane body , or the immortality of his Soul. 5. The term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. ] is not rightly rendered [ determined or ordained Son of God in Power ] For though it be true , that the verb signifies appointment , ordination , or predestination , and that this last is used by the Latin vulgar translation , and by sundry of the Antients , and the verb is used so in the New Testament , Luk● 22. 22. Acts 2. 23. and 10. 42. and 17. 26 , 31. in which places the appointment , or determination is by God of a thing future : yet that cannot be the meaning , Rom. 1. 4. For then the sense should be , that Christ should be appointed , or ordained , or determined by God , either that by power , according to his Spiritual body by the resurrection of the dead he should be the Son of God ; Or else that his appointment , ordination or determination that he should be the Son of God , was by power according to the Spirit of holiness , that is his holy spirituall body , by the Resurrection from the dead . This latter sense is most absurd ; it would intimate , as if Gods determination were in power according to Christs Spiritual body by the Resurrection of the dead ; whereas the determination of Gods purpose , or his ordaining of things future , hath no cause but his will , his ordaining is not an act of power , though the execution of it be ; Nor is the former sense true : For then the meaning should be , that Christs being the Son of God was consequent on the power , the spirit of holiness , and resurrection of the dead , sith ordaining or fore-appointing his Sonship to be thereby supposeth them to be before , as the cause is before the effect , and his Sonship to be future to them , or after them : But this is contrary to what is confessed by the adversaries , that he was the Son of God before his resurrection , and is proved from , Luke 1. 35. Mat. 16. 16. John 6. 69. and Heb. 5. 8. Although he were a Son yet learned he obedience by the things which he suffered , which shews he was a Son afore he learned obedience by the things which he suffered : For which reasons I like not to say as Dr. Pearson doth in his Exposition on the second Article of the Creed , that he was defined , or constituted , and appointed the Son of God in Power by the Resurrection from the dead ; Nor that of Grotius , that he was made a celestial King after his Resurrection , and also before destinated to that Kingdom by so many Miracles done by Divine Power proper to him and dwelling in him , where the term Son of God standing in contradistinction , to being of the seed of David , according to the flesh , is as much as a Celestial King , and the Participle determined is expounded by two other , made , and before destinated , the one noting a thing past , the other a thing future , so as that the same word in the same place shall signifie being made a Celestial King after Christs resurrection , and being aestinated before to that Kingdom , and in Power according to the Spirit of holiness , shall be Divine Power proper to him ▪ and inhabiting in him by that Spirit of holiness , that is force of Divinity by which from the beginning of his conception he was sanctified , and by which he did Miracles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be after the Resurrect on from the dead : None of which are made good by Heb. 5. 9. Acts 2. 30. or Acts ●6 . 23. or any other which he produ●eth in his Annot. on Rom. 1. 4. Nor do I conceive can be ; Nor do I think D● . Hammond his Paraphr●se right [ but according to the Spirit of holiness , or in respect of that other Nature in him , called his Eternal Spirit , Heb. 9. 14. ] ( far above all that is flesh and blood ) that , I say which shone in him most perfectly , after , and through , and by his Resurrection from the dead , 2 Cor. 13. 4. was set at Gods right hand , the Son of God in Power , to whom accordingly as to a Son , all Power was given by the Father ] For besides what before and after is , or will be said about the Spirit of holiness , and Eternal Spirit , there is nothing of Gods right hand in the Text , nor doth [ set at Gods right hand the Son of God in Power ] well explain [ determined the Son of God in Power ] nor is he rightly said to be set at Gods right hand according to the Spirit of Holiness , or in respect of that other Nature in him , called his Eternal Spirit , Heb. 9. 14. For his being set at the right hand of God is not precisely according to that other Nature , but rather according to that which he had of the Seed of David according the flesh : Nor is it fitly said that other Nature did shine most perfectly after , through or by his resurrection from the dead , 2 Cor. 13. 4. For though his being the Son of God was proved by it , yet how the Divine Nature did shine in him through , by , after his Resurrection from the dead is hard to understand , nor do any words in the Text countenance such a Paraphrase : Wherefore not mis-liking Dr. Hammond's translation ▪ demonstrated or defined the Son of God i● Power ; Nor that of the Syriak Interpreter who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by , who was known ; I stick to that sense , which our Translators have chosen , declared , or as Chrysostom , In 〈…〉 t s it [ shewed , demo●strated or manifested to be the Son of God over and above what he was of the seed of David according to the flesh ] and sundry others with him : And so [ determined ] notes not an act of the Will of God concerning the futurity of a thing , but Gods sentence as it were , setling the understanding by way of certification of what was surely so , or evidence of it as of a thing already , being to take away doubting , in the sense in which in the Schools their resolutions concerning things in question , are called their determinations : In which sense I conceive it taken , Heb. 4. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our Translators rendered [ limiteth ] is the same which he expresseth , verse 8. he had not spoken of another day : And likewise that which declareth what a thing is , in Logick is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a definition of it , and the Mood which is Indicative , is termed by Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the boundaries of Lands are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they shew what is belonging to a person , and in composition Hyppocrates his Determinations , or Declarations about Medicines are entituled his Aphorisms , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinct explication of a thing : According to which Exposition the meaning is , Rom. 1. 4. that God had determined as it were by sentence in the Resurrection of him from the dead , that Christ Jesus had another nature above that he had of the seed of David , to wit , that he was the Son of God. 6. The Resurrection of the dead cannot be meant of the general Resurrection , as if the sense were , he is predestinated or fore-appointed that he shall be the Son of God in Power when he shall raise the dead , but of Christs particular Resurrection : For though the general Resurrection shall most fully demonstrate the glory of Christ , yet the determination being of a thing past , must be understood of his own Resurrection : Nor is it a sufficient exception against this , that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Resurrection of the dead not from the dead , and that it is not by his Resurrection from the dead , but the Resurrection of the dead : For Acts 26. 23. there is in St. Paul's speech the same expression , where speaking of what the Prophers fore-told of Christs Resurrection , he useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , word by word , that he the first by rising of the dead , that is as he should suffer , so he should be the first or chief risen from the dead , who should shew or publish light to the people and the Gentiles . 7. In Power , Rom. 1. 4. cannot be referred to the Power of Christ , whereby he did Miracles , but to the Power of God by which he was raised from the dead , of which the same Apostle speaketh , 2 Cor. 13. 4. For though he was crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through , or by reason of weakness , yet he liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of , or by the Power of God , 1 Cor. 6. 14. And God hath both raised up the Lord , and will also raise up us by his own Power , Rom. 6. 4. like as Christ was raised from the dead by the Glory ( that is the Power ) of the Father : Which is confirmed in that he is said to be determined the Son of God in Power , which determination is referred to the Fathers , and therefore the Power is the Fathers by which he is determined to be the Son of God. 8. I confess the Divine Nature of Christ is no where that I find , termed the Spirit of holiness , or the holy Spirit , nor the glorified body of Christ , although God be termed a Spirit , John 4. 24. and 2 Cor. 3. 17. the Lord is that Spirit , which to me seems most likely to be meant of Christ , who is in the Epistles of Paul most commonly meant by this title [ the Lord ] and in the verse before meant , where it is said [ Nevertheless when it shall turn to the Lord ] that is Christ ; and the next verse following [ But we all with open face beholding the glory of the Lord ] that is Jesus Christ distinguished in the same verse from the holy Spirit , termed the Spirit of the Lord , if it be not to be read , as from the Lord the Spirit , and so applied to Christ : It is said that Christ knew in his Spirit , Mark. 6. 8. that he grew , and waxed strong in Spirit , or was strengthened by the Spirit , Luke 2. 40. that he groaned in Spirit , Joh. 11. 33. which may , or are to be understood otherwise than of his Divine Nature , John 6. 63. It is the Spirit that quickneth , the flesh profiteth nothing , the words which I speak unto you are Spirit , and are life , are meant otherwise than of Christs Divine Nature , and 1 Tim. 3. 16. Justified in Spirit , or in the Spirit may be meant otherwise than of his Divine Nature , and so may quickened by the Spirit , 1 Pet. 3. 18. of which in that which follows : The Spirit of Christ is , Rom. 8. 9. termed the Spirit of God , and if the Holy Ghost , 1 Cor. 2. 13 , 14. and 12. 3. And that which was born of Mary is said to be that Holy thing , which shall be called the Son of God , Luke 1. 35. and Dan. 9. 24. he is termed the Holy of Holies , or as we read , the most Holy , but no where the Spirit of Holiness . And therefore if the Spirit of Holiness note not the Divine Nature of Christ , because it is no where in the Scripture designed by the name of Spirit , or Spirit of Holiness , the reason is as good against the interpretation of [ the Spirit of Holiness ] by [ the Holy Spiritual Body of Christ : ] Nor is there likelehood that by [ Spirit ] should be meant [ Body ] sith Spirit and Body are opposed , or contradistinguished , 1 Cor. 6. 20. and 7. 34. James 2. 26. 1 Thes. 5. 23. &c. as well as Flesh and Spirit : And if by [ Spirit of Holiness ] be meant a constituting part of Christ distinct from Flesh , which he had by means of the Resurrection , it cannot be meant of his body , which is the same in substance it was in the daies of his flesh , and so the same constituting part , differing only in quality and external condition , as having an alteration , not another Generation or Creation , and therefore cannot be rightly termed another constituting part : And this reason with the Texts alledged do better countenance the understanding the Deity of Christ by [ the Spirit of Holiness ] than his Holy Spiritual Body : Yet for my part , I incline to neither , but rather to the opinion , that conceives by [ the Spirit of Holiness ] is meant the Holy Ghost , or third Person of the sacred Trinity , and that for these reasons . 1. Because the term [ Spirit of Holiness ] is all one in sense with [ the Holy Spirit ] which is the usual title given to that person , Mat. 28. 19. 2 Cor. 13. 13. 1 John 5. 7. and is according to usual manner of expressing the Adjective by the Genitive case of the substantive , as the Children of Wisdom are wise Children , Children of obedience , 1 Pet. 1. 14. obedient Children , the Children of l 〈…〉 , enlightned Children , Eph. 5. 8. 2. Because the Resurrection is ascribed to the Spirit , Rom. 8. 11. If the Spirit of him that raised Jesus from the dead , dwell in you , be that raised Christ from the dead , shall also quicken your mortal bodies by his Spirit that dwelleth in you , 1 Pet. 3. 18. Being put to death in the flesh , but quickened by the Spirit . 3. Because the sense thus seems to be easiest , and most agreeable to the Apostles scope , who having said , that the Son of God was made of the seed of David according to the flesh , noting a being beyond this , adds , that he was declared , determined , defined or resolved to be the Son of God beyond his being the Son of David with power , by his rising from the dead , which was by Power , according to the Spirit of holiness , that is the holy Spirit , to whom acts of power are usually ascribed , as Luke 1. 35. Mat. 12. 28. which was an undoubted evidence of his being the Son of God , or having a Divine Nature , sith he foretold it as a thing to be done by himself , John 2. 19. and 5. 25 , 26. and 10. 17 , 18. Nor is it necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should note a constituting part , Rom. 1. 4. For it may note an efficient cause mediate , as when it is said Mark. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority he commandeth the unclean Spirits , which is , Luke 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Authority and Power , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by might , or mightily , Heb. 7. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the power , is by vertue or reason of the power or proportion and congruity to the agent , as when it is said , Rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as in me lies , and the sense be , in power according to the Spirit of Holiness , that is , with or through the holy Spirit , or congruously , proportionably to the holy Spirit ; which if it do not so fully answer the use of the preposition , yet we may say as Dr. Hammond in a like case , Annot on Mark. 9. 3. though the preposition do not favour this Interpretation , yet the promiscuous uncertain use of prepositions among sacred Writers is so observable , that it may take off much of that one objection . So far as my observation hath hitherto attained in the Apostles and other Writers Greek Expressions , if the Apostle had intended that the Spirit of Holiness should note another constituting part , he should have put next to [ the Son of God ] according to the Spirit of Holiness , as he did ver . 3. according to the flesh next to of the seed of David , but being put between with Power and the Resurrection of the dead , it seems not to note a constituting part , but the efficient cause of the Resurrection , or subject of that power , by which Christ was raised . 9. The distinct mention Rom. 9. 5. of Christs being of the Fathers according to the flesh , that is his humane nature , and then adding , who is over all God blessed for ever , shews that he is over all God blessed for ever , according to his Divine Nature or deity : Nor is the defect of the Article a sufficient reason to the contrary , sith it is very frequent to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Article , where it is meant of God in Nature , as 1 Cor. 3. 16. 23. and 1. 24. and 2. 5. 7. &c. 10. In that God said to Christ , Psal. 110. 1. and he was then Davids Lord , Acts 2. 34. when he knew , verse 30. that God had sworn with an oath to him , that of the fruit of his loins he would raise up Christ to sit on his Throne , it proves that Christ was in being and was his Lord afore he was his Son , and so had a Divine Nature , though he was his Son according to the flesh . SECT . 18. The consubstantiality of Christ with the Father and us , is proved from 1 Tim. 3. 16. THe next Text of Scripture I shall insist on to prove the consubstantiality of Christ to God and us , is 1 Tim. 3. 16. where St. Paul saith , And without controversy great is the Mystery of godliness ; God was manifested in the flesh , justified in the Spirit , seen of Angels , Preached unto the Gentiles , believed on in the World , received up into Glory : This passage is undoubtedly meant of the Lord Jesus , sith of no other are these things true , that ●e was manifested in the flesh , &c. And they are true of him : He was manifested in the flesh being made flesh , justified in , or by the Spirit at his Baptism , by his Miracles , and at his Resurrection to be , that which he said himself to be , the Son of God , against the false accusations of the Pharisees as a Deceiver , confederate with Satan ; seen of Angels at his Birth , Temptation in the Wilderness , Agony in the Garden , Resurrection from the Grave , and Ascension into Heaven , Preached to the Gentiles by his Apostles , believed on in the World even by the Gentiles , and received up in , or into Glory at his Ascension into Heaven : Now he of whom these things are said is God , therefore the same Person , Christ Jesus is both God and Man ; or consubstantial to the Father in respect of his God-head , to us in respect of his Man-hood . SECT . 19. The Exceptions against this Proof . THe Exception against this Argument is : 1. That the reading God was manifested in the flesh , is suspected to have been altered by Nestorians , because the vulgar Latin , the Syriak , Arabian Interpreters , and Ambrose all read [ which was manifested ] and refer it to the Mystery of Godliness , and so this sense is given of it , that the Gospel was first made known not by Angels , but by mortal men , and according to their outward appearance weak , Christ and his Apostles , as flesh , Col. 1. 26. notes a mortal man , 2 Cor. 2. 16. 1 John 4. 2. was justified in Spirit ] that is , that truth was approved by many Miracles , for Spirit is Miracles by a Metonymy , which is , 1 Cor. 2. 4. and elsewhere . And to be justified here is to be approved , as Mat. 11. 19. so he is said to be justified , who in a contention is a Conquerour , because his cause is approved , Deut. 25. 1. add Psal. 21. 6. ( I imagine Grotius means , Psal. 51. 4. ) [ Seen of Angels ] to wit , wi●h greatest admiration : Angels le●rned this secret by mortal men , Ephes. 3. 10. 1 Pet. 1. 12. To see with the Hebrews is translated to all manner of knowing : Was preached to the Gentiles ] that truth was not only declared to the Jews , but also to the Gentiles , who were most estranged from God , Eph. 2. 12. Col. 1. 21. believed in the World ] that is in a great part of the world , Rom. 1. 8. Col. 1. 6. received up in Glory ] it was very gloriously exalted , to wit , because it brought much more holiness than any Doctrines formerly : To be taken up is to be lifted up on high , and answers to the Hebrew Verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in glory gloriously , Phil. 4. 19. Col. 3. 4. See al●●o , 2 Cor. 3. 8. so they glorified the word of the Lord , Acts 13. 48. 2. Others thus : God the Father was manifested , that is , his Will made known in the flesh , that is , with or by the infirmity of Christ and his Apostles , justified in Spirit , taken or acknowledged for true by Divine vertue which shined in Christ as well as his Apostles , or put forth it self powerfully by them ; was seen of Angels , the good will of God towards men , was revealed to Angels , received up in glory , the will of God was by many chearfully received and constantly retained , or the holy Religion of Christ was gloriously admitted and received . SECT . 20. These Exceptions are refelled . TO which I Reply : 1. That the reading of [ which ] instead of [ God ] should be followed against all Copies of the Original now extant is unreasonable , and not to be yielded to : The Syriak , Arabian , and Latin are not to be put in the ballance with the Greek Copies : The Latin translation is found and confessed even by Romanists to be so faulty , as that it is not of itself to be rested on , much less are Ambrose and Hin 〈…〉 arus , who were mis-led by it : That Nestoria●s should foyst in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not likely , sith it is against their opinion , and was used by Chrysostom before Nestorius , and by Cyril against the Nestorians , as Dr. Pearson shews in his Exposition of the Creed , Artic. 2. page 142. of the second Edition . 2. By [ God ] cannot be meant , either God the Father , or his Will , or the Gospel , or the truth of it . 1. Because the words cannot be expounded so in either of the senses given : Neither is God the Father any where said to be manifested in the flesh , justified in the Spirit , received up in Glory : Nor doth God manifested in the flesh signifie God , or his Will , or Gospel , or truth manifested in infirmity , or Christ and his Apostles in their infirmity , nor justified in , or by the Spirit approved by Miracles , nor seen of Angels , learned by them from mortal men , nor received up in Glory , admitted or received in mens minds : None of all the Texts alledged countenance these Expositions ; Though flesh sometimes signifies mortal weak man , it being a word of very various acceptions , and the Gospel is said to be manifested as Col. 1. 26. and 2 Cor. 2. 14. and Gal. 4. 13. St. Paul saith , he preached the Gospel at first to the Galatians through the infirmity of the flesh , yet no where is the Gospel said to be manifested in the flesh , or flesh put simply for infirmity . That 1 Joh. 4. 2. that Jesus Christ is come in the flesh , is against his sense of preaching the Gospel in infirmity , it plainly noting his coming into the world in a humane nature , in the sense in which he said , John. 1. 14. The Word was made flesh , and dwelt among us . Though I deny not , that words of sense do often note other knowledge than by sense , yet these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are scarce ever found to be applied to any thing but that which is descernable by sight : However if they were , yet the sense imagined hath no colour , sith it is not said , seen of Angels by the Church : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not receiving by men that glorifie it , but the glory of the person or thing manifested , Phil. 4. 19. Col. 3. 4. are not meant of such glory , or alacrity , or rejoycing , as is made the meaning of Glory , 1 Tim. 3. 16. Nor do we find in the Greek Bibles such language as answers to the pretended Exposition of it in that place : And for receiving the Gospel , the usual word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Thes. 1. 6. and 2. 14. Acts 2. 41. not the word there used . 2. According to that Exposition it would be an in●pt tautology to say , he was believed on in the world , and received up in glory if meant of receiving in mens hearts : For what is it to be believed on , but to be received in mens hearts ? which is not to be conceived of the Apostle in these concise Aphorismes . 3. There would be no Mystery much less a great Mystery without contradiction in that which the Apostle saith , if the meaning were as it is made , sith Gods will was often manifested by mortal men , even by all the Prophets , who testified before-hand the sufferings of Christ , and the glory that should follow , 1 Pet. 1. 11. and approved by Miracles done by Moses , Elias , Elisha , known by Angels who brought Messages to Daniel and others , preached to the Gentiles by Jonah at Niniveh , believed in the world by the Ninivites , received with alacrity ; as by David and others . 3. The words in the plain obvious sense , are truely and rightly expounded of Jesus Christ who is said to be God , John 1. 1 , 2. to come in the flesh in his humane nature , to be made flesh , John 1. 14. to be manifested in his works , John 2. 11. and his preaching , Mark 1. 27. Luke 7. 16 , 22. justified in the Spirit , or by the Spirit , either by the Spirits descent on him at his Baptisme John 1. 33 , 34. whereby he was proclaimed and proved to be the Son of God , or by his Miracles , as Mat. 12. 28. against the accu 〈…〉 on of colluding with the Devil , or at his Resurrection as I conceive , Rom. 1. 3 , 4. or by giving the Holy Ghost , Acts 2. 33. Seen of Angels , Luke 2. 11 , 12. Mat. 4. 15. Luke ●2 . 43. and 4. 4 , 5. Acts 1. 10. Preached to the Gentiles , 1 Cor. 1. 23. 2 Cor. 1. 19. Believed on in the World , Rom. 1. 8. 1 T 〈…〉 . 1. 7 , 8. received up , the word used 1 Tim. 3. 16. in glory , Acts 1. 2 , 11 , 12. Mark 16. 19. Luke 9. 51 and 24. 26. 4. It being said God was manifested in the flesh and this meant of Jesus Christ proves he was ( before ) God , and then he had flesh , and therefore a Humane and Divine Nature , and consubstantial to the Father and to us SECT . 21. The samething is confirmed from 1 Pet. 3. 18 , 19 , 10. Gal. 4. 4. Rom. 8. 3. 1 John 4. 2. Heb. 2. 14. and 10. 5. John 16. 28. TO this I shall subjoyn for Confirmation and Explication , 1 Pet. 3. 18 , 19 , 20. where Christ is said to be put to death in the flesh , but quickened by the Spirit : Where flesh must note a constituting part , and yet the Spirit note the efficient : For quickened noting his Resurrection , cannot note his Eternal Holy Spiritual Body , as was conceived meant by the Eternal Spirit , Heb. 9. 14. and the Spirit of Holiness , Rom. 1. 4. For that was not till he was quickened , and therefore he not quickened in or by it ; nor his Humane Soul , for that dyed not , and therefore the Spirit must note an efficient , and that must be either the Divine Nature of Christ , or , as I conceive , the Holy Spirit , to whom his Resurrection is ascribed , Rom. 8. 11. called the Power of God , 2 Cor. 13. 4. as what is done by the Spirit ; is said to be done by the Power of God , Luke 1. 35. Mat. 12. 28. Luke 11. 20. and he was quickened by the Spirit by which he preached , verse 19. which was the Holy Spirit , Gen. 6. 3. in the preaching of Noah , 2 Pet. 2. 4. and this was the Spirit of Christ , 1 Pet. 1. 11. the Holy Ghost , 2 Pet. 1. 21. In that Spirit he went and preached to the spirits in Prison , which were sometimes disobedient in the daies of Noah , which those that deny Christs Divine Nature , will not say to have been done in the th●ee daies of his death afore his Resurrection , therefore in the da●es of Noah , and consequently he had then a being , to wit a Divine Nature , otherwise he could not be said then to go and preach by the Spirit by which he was quickened , nor the spirits in prison to have been disobedient , when once the long-suffering of God waited in the daies of Noah , while the Ark was a preparing . To these Scriptures I add , Gal. 4. 4. Rom. 8. 3. The sending his Son supposeth the Sons being before , and so his Divine Nature , Made of a Woman , in the likeness of sinful flesh his Humane , therefore he had both . To the same effect are those Texts which speak of his coming in the flesh , as 1 John 4. 2. his taking part of flesh and blood , Heb. 2. 14. where he that was Superiour to Angels antecedently , was made little lower than the Angels , or debased below the Angels , partaking flesh and blood , not ashamed to call them Brethren , ver . 7 , 11. whom in respect of his native greatness he might have been ashamed to own as such , and therefore is supposed to have a being above man , afore he was a man : His coming into the world with a body prepared for him , out of obedience and compliance of will to his Fathers , Heb. 10. 5. John 16. 28. shews his being with his Father before he was a man , and so a Divine Nature antecedent to his Humane . SECT . 22. Christs consubstantiality with the Father and us , is proved from Philip. 2. 5 , 6 , 7 , 8. THere yet remains that Text , which is , Philip. 2. 5 , 6 , 7 , 8. where the Apostle speaks thus : Let this mind be in you , which was also in Christ Jesus , who being in the form of God , thought , or counted it not robbery , or a spoil , or prey to be equal to God , or as God : But made himself of no reputation , or emptied himself , and took upon him the form of a Servant , and was made in the likeness of men , or when he had been made like to men ( as Meric . Casaubon diatriba de usu Verborum p. 66. ) and being found in fashion , or habit as man or a man , and became obedient , or rather being or becoming obedient unto death , even the death of the Cross : In which I confess are sundry unusual expressions needful to be cleared , yet sufficient to prove him to have a Divine and Humane Nature , sith he is said to have been in the ●orm of God first , and then to empty himself , to take on him the form of a Servant , to be made in the likeness of men , to be found in fashion as a man , to humble himself to death , whence I may argue : He who be●ng in the form of God , counted it no robbery or prey that he was as God , emptied himself , taking the form of a Servant when he was made in the likeness of men , and being found in fashion as a man , humbled himself , becoming obedient unt● death , had a Divine and Humane Nature ; But this is true of Jesus Chr●st , therefore he had both Natures . SECT . 23. The Exception against this Argument is recited . TO this Argument the Exception is thus made : The words and sense being thus : Let this mind be in you , which was in Christ Jesus ; who being in the form of God ( for the exercise and demonstration of Divine Power , whereby he wrought Miracles in as free and uncontrouled a manner as if God himself had been on the earth ) thought it not robbery ( or a prey ) to be equal with God ( that is did not esteem this equality of his with God , consisting in the free exercise of Divine Power , to be a prey , by holding it fast , and refusing to let it go , as Robers are want to do when they have got a prey or booty ) but ( Gr. ) emptied himself ( in making no use of the Divine Power within him to rescue himself out of the hands of the Officers sent to apprehend him ) and took upon him the form of a Servant ( in suffering himself to be apprehended , bound and whipt as Servants are wont to be ) being made in the likeness of men ( that is ordinary and vulgar men , who are endued with no D●vine Power ) and being found in fashion ( or habit ) as a man ( that is , in outward quality , condition and acting , no whit differing from a common man ) he humbled himself , and became obedient unto death , even the death of the Cross. SECT . 24. The Text is explained in order to the refelling of the Exception . TO clear this Text , and Argument , and so to refel the exception , it will be necessary to enquire what is meant : 1. By the form of God. 2. By being in the form of God. 3. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 7. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 8. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 9. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 10. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 11. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 12. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 13. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 14. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 15. By found . 16. By humbled himself . 17. By becoming obedient . 18. When he was in the form of God. 19. When he emptied himself ▪ 20. When he took the form of a Servant . 1. It is true that form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most commonly applied to signific something outward which is the object of sight , and therefore Grotius conceives , that by the form of God is meant the glory of his Miracles . But as Dr. Casa●bon in the place before cited , rightly observed , where it is used for something which appears to the sight , it is never used for Excellent Power , or Divine Power in working Miracles , but for the outward visage , when it hath splendour , beauty and excellent lustre , attractive of the eyes , and moving desire or lust , or giving occasion to conceive in the person Majesty , or an heroical Spirit within , and so awing others , or procuring dread or reverence of him . Now it is certain Christ had not in the daies of his flesh such a form , but as the Prophet foretold , Isa. 53. 2. He grew up before God as a tender plant , and as a root out of a dry ground : He had no form nor comeliness : and when he was seen there was no beauty that they should desire him , but in outward appearance he was poor and despicable ; Nevertheless the verbs simple and compound do signifie something inward and not conspicuous to the eyes . Thus it is meant when St. Paul saith Gal. 4. 19. My little Children of whom I travail in birth until Christ be formed in you , Rom. 12. 2. Be ye transformed in the renewing of your mind , 2 Cor. 3. 18. we are transformed after the same image . And if in the Holy Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form signifie not that which is inward and hidden , yet in Aristotle and other Authours , the word signifies the essence or that constitutive essential part of a substance , which differenceth one substance from another , which is defined by Aristotle 2d . Physick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of its being such a thing : And indeed many understand by the form of God , the essence or nature of God. But to the contrary is . 1. That form hath the same notion , Phil. 2. 6. in the term form of God , as it hath verse 7. in the term form of a Servant ; But in that notion of the essence or nature of a Servant , it cannot be said Christ took the form of a Servant , for that is a m●er relation , and if he had taken the essence of a Servant by being incarnate it had been the same with being made in likeness of men , and so he could not have put off the essence of a Servant , no more than the essence of a man , if his taking the form of a Servant had been by being made a man : Besides the nature of man is not the essence of a Servant ; man may be Lord as Christ man is Lord of all , Acts 10. 36. and yet hath the essence of man , and Angels are Servants and yet have not the essence of man. 2. It is said , Christ emptied himself , to wit , of the form of God in which he was , which notes some lessening or laying aside of the form of God , in wh●ch he was ; But that could not be the Divine essence , therefore it is not here meant . Nor is it to be conceived , that by the form of God is meant the power of doing Miracles : For neither is the power of Miracles any where termed the form of God , and if that were all that is meant , it might be said of Moses and Elias that they were in the form of God : Besides he did not empty himself of the power or exercise of it whereby he did Miracles at any time , no not when he was apprehended , for even then the Souldiers at his word went backward and fell to the Earth , John 18. 6. and he restored Malch●s his ear cut off by Peter , Luke 22. 5● . although he did not use his power to rescue himself . Therefore it is more likely that by form of God is meant the state or Majesty of God , that glory which he had with his Father before the world was , John 17. 5. the Exercise of his Empire , which he had opposite to the state of a Servant which he took , and to the obedience which he yielded to his Father , ver . 7 , 8. For the estate of God is an estate of Empire and Command exercising Power and Dominion , giving of gifts to friends , helping Subjects , subduing Enemies , which Christ did with the Father before he took flesh , but emptied himself of it in his humiliation : which is the more confirmed in that his superexaltation , verse 9. restored that which he emptied himself of : Now that was his Glory and Majesty , all things being made subject to him . And this seems best to agree with the use of the term form , as here it seems to be used : For as the form of a Servant notes that which made him appear to others to be under the command of another , to wit , of his Father , which was that he should lay down his life and take it again , John 10. 18. which was undoubtedly conspicuous to the Angels , and also to those who knew him to be the Son of God ; So the form of God notes that Majesty , Glory , exercise of Empire which he had with his Father , which was apparent to the Holy Angels , and to Abraham who saw his day , and to Jacob and other holy persons afore his Incarnation , and is the same with his being as God , or equal to God. 2. From hence then we may understand what is meant by his being in the form of God , to wit his possession and enjoyment of that glory he had with his Father before the world was , John 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the subsistence or being of his person , and the form of God notes his estate of Glory and Majesty , which I conceive expressed by that of the Apostle , 2 Cor. 8 , 9. Ye know the grace of our Lord Jesus Christ , that though he were rich , yet for your sakes he became poor , that ye through his poverty might be rich . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be expounded either as an adjective as our translatours render it , equal with God , or as an adverb , and so it is used twelve times in the Greek ve●sion of the Book of Job , Wisdome 7. 3. in Homer , and else-where , and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew , and notes likeness , and may be translated , as God : Now whether of these two waies it is to be read , is in my apprehension difficult : I incline to the latter . 1. Because nothing is expressed that may be as a substantive to it , whereas if it were an adjective , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself , used ver . 7 ▪ or as Came●arius in his note observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his things , should be added : As for that which is by Pasor in his Lexicon voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Zanch. de incarnatione Filii Dei , lib. 1. c. 2. imagined , as if there were an ellipsis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the sense were , that he was equally God , as God , that is the Father ; it is a bold supplement , that hath not any thing to countenance it in the Text , and gives much advantage to them that say , he is not the same God. In that which he mentions out of Posselius his Syntaxis , p. 134. [ that it is an Hellen●sm , and it is put for the noun substantive equality , as if by the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Infinitive Mood were turned into a Noun , and the sense were as in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gives it , he did not snatch , or catch by rapine equality with God ] the interpretation doth suppose , that he counted it not rapine , is all one with , he did not take by rapine , and the verb substantive of the Infinitive Mood , to be turned into a Noun , whereas it is drowned in his sense , and if it were made a Noun , it should be thus read , he did not take by rapine being equality with God , whi●h hath no good sense , and the Adjective or Adverb is made a Noun Substantive , not the Infinitive Mood , and the Noun of equality is made to govern a D●tive case without any Example , when according to that sense by rule God should be in the Genitive : I confess where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used adverbially it doth most commonly note simili●ude of action , yet similitude of being is sometimes expressed by it , as Job 11. 12. in the Greek , and elsewhere , and though it note equality , yet also it notes likeness ; and in the same chapter , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated like minded , and this doth best answer to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 6 , 7 , 8. which note likeness of estate or condition , yet comprehending withall reality of Nature . 2. If it were to be read to be equal with God , it would intimate , that he emptied himself of it as the adversative ; But verse 7. shews , and the phrase , he counted it not a prey , do evince ; but equality with God he could not empty himself of , but must hold it as a prey not to be let go , the contrary whereof the Text doth propound for our imitation . 4. Whence it seems most likely , that the thing he means by his being as God , was his commanding as God , his like doing with his Father mentioned , John 5. 17 , 19. which he did in his presence , and such glory as he had then , and now had not as before , but prayes for its restitution , John 17. 5. Of which see what is said before , Sect. 16. Zanchius parte secunda de tribus Elo●im , l. 3. c. 2. § . 4. quasi filius hominis cum nubibus C●li venit , hoc est Christus pervenit ad gloriam De●tatis post resurrectionem , sicut ego cum m●gnis viris intelligo . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a rare word , yet seems to have the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and notes either rapinam or raptum , the act of taking or carrying away , or the thing taken , or ca 〈…〉 d away , both which are expressed by the Greek word , and by the word [ robbery ] which our t●anslators use to answer it , yet I rather render it prey , or spoil , as expressing only the thing gotten , not the act of getting . 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be meant of the acquisition , but the thing possessed . 2. It is more agreable to the phrase of emptying himself , which presupposeth a thing had or possessed , which was the form of God , and being as God , and the thing possessed as Robbers or Beasts of prey get what they have . 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by the Greek Interpreters , Job 29. 17. Isa. 42. 22. Isa. 61. 18 , &c. for the thing gotten , although in the latter place it be translated robbery , and the term robbed is as well meant of the person from whom , as the thing gotten by robbery : So also it is used Levit. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which he took violently away , Ezek. 19. 6. Ezek. 18. 7 , 13 , 16 , 18. Ezek. 23. 25 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the vulgar Latine arbitratus est , by Beza duxit , by ours thought , may either note an act of judgement , or affection , or purpose , or use : In the first sense to think it not a prey is as much as he did not judge , that the being as God was a thing stoln or gotten by any force or fraud , usurped , or plundered from another , but his own whether by inheritance or free donation : But this is not likely , partly because the inward act of judgement or cogitation is not here propounded to be imitated , but some act of will or affection manifested by outward action or patent fact , which is apparent by the Exhortation , verse 5. where the Apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let the same mind be in you which was also in Christ Jesus , that is have the same will , purpose , resolution , action as he had , who was so far from doing any thing through st●●fe and vain-glory , that he preferred others before himself , not looking at his own things , but the things of others , which he shewed by his not holding fast his Excellency , but emptying himself ; partly also because the act of thinking here denied must be opposite to his emptying himself : For the particle [ but ] being adversative shews the thinking it robbery to be equal with God , or to be as God to be contrary to the emptying ; Now if the not thinking were as much as not judging , then the emptying must be an alteration of his thoughts , or a privation of it , which hath no congruous sense : For the emptying was of himself , or that which he was in being , not of his thoughts of himself , or having other thoughts of himself : Besides the not thinking it robbery or a prey is not an act of sentence determining what was his own or right he had to a thing , but an act of purpose , that notwithstanding his right or possession , yet his resolution was not to retain it , but ( as the emptying , verse 7. shews ) tending to a dereliction of it for a time in obedience to his Father whom he would glorifie on earth , by finishing the work he gave him to do , though by abasing himself , as he saith in his prayer to his Father , John 17. 4. where he relates the event of his errand and business for which he came into the world , and for which he took on him the form of a Servant : which ●eason evacuates that sense which is given by Grotius , Heinsius , and if there be any other , that imagine the sense to be according to a speech of John Baptist in the Syriak Liturgy , that he would not assumere rapinam , that is , do such an injurious thing as to pretend to have greater authority than Christ , that Christ did not think it a wrong to his Father that he was equal to him , or had power of Miracles , and was beheld as God , as Grotius his phrase is : For his act did suppose his ●ight , but expresseth his intent notwithstanding his right , and this antecedent to his emptying himself , taking the form of a Servant , being made in the likeness of men , and ●ending thereto removendo prohibens by removing that which might hinder his emptying himself , not disclaiming his right , but relinquishing his possession of what he had , not doing as Robbers or others , who hold what they have gotten by violence as long as they have any power to keep it , but freely and voluntarily in dutiful subjection to his Father , yielding it up to his hands from whom he received it , in order to the accomplishment of his Will , as it is expressed , Heb. 10. 9. And this also helps to shew that Piscator and those who follow him do mistake in the notion of this phrase , as if it were , as if the Apostle had said , he did not as men that have gotten a spoil by victory , triumphantly make shew of it , but did rather conceal , or hide it at least , for the greatest part of his life forbidding the divulging his Miracles , and that confession which Peter made , Mat. 16. 20. and the Vision in the Mount at his transfiguration , Mat. 17. 9. For then his not thinking it a spoil should be after his emptying , which was when he took the form of a Servant , being made in the likeness of men , whereas it was before , and in his not thinking should be no act of obedience , whereby he took the form of a Servant , nor can be rightly made as tending to the act of emptying himself , which was not in the opinion of others , but in his own diminution , nor did he conceal or hide himself , but both by Miracles and expresse speeches shew himself to be the Son of God , John 1. 14. and 2. 11. and 10. 30 , 32 , 36 , &c. although for some time he inhibited his Disciples to divulge some peculiar Revelations , that no impediment might be to the great design of his suffering and rising from the dead , which he should accomplish at Jerusalem , according to Moses and Elias their conference with him , Luke 9. 31. nor could these inhibitions to some persons be indeed his emptying himself , or making himself of no reputation , or not thinking it robbery or spoil gotten by conquest that he was as God , by not triumphantly boasting of it , but concealing it : For in the event notwithstanding those prohibitions his glory was so known , that immediately his fame spread abroad throughout all the Region round about Galilee , Mark 1. 28. and he who was forbidden to speak of his curing him , yet went out and began to publish it much , and to blaze abroad the matter , insomuch that Jesus could no more openly enter into the City , but was without in desart places , and they came to him from every quarter , Mark 1. 45. Wherefore I conceive , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a denial of an act elicite of the mind and affections , in esteeming , valuing , affecting , or making account of his being as God , as men do of a prey gotten by violence , which they do so affect or rejoyce in it that they cannot part with it . 2. Of an act imperate of the members in retaining it by claiming or asserting of it , and contending to keep it as a thing which they will not yield up but by force ; and the sense is , Christ being in the form of God , that is the glory of his Father as associate with him in his Empire , did not esteem or hold that his being as God , as if it had been a prey gotten by violence , which he would not relinquish without force ; But &c. Which importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is agreable to the use of it in this Epistle , Philip. 2. 3. and 3. 7. 8. where his accounting all things as loss and dung notes his esteem and dereliction of them as such , and the like use is elsewhere , 1 Thes. 5. 13. 2 Thes. 3. 15. 1 Tim. 1. 12. and 6. 1. Heb. 10. 29. and 11. 26. James 2. 1. besides what occurs in other Authours . And hereunto I may accommodate some of the words which Dr. Merick Casaubon cites in his Diatriba de usu verborum p. 52. out of Cornelius a lapide the Jesuite , As Chrysostom and Vatablus observe , rapere to catch or take by violence signifies by a Metalepsis studiously and contentiously to retain something as if it were snatcht or caught by violence 〈◊〉 rapine , as if he said , Christ did not catch , nor ambitiously sought , as Lucifer , Isa. 14. 13. the equality of God , not as Robbers are wont ( while they being guilty of their evil doing , fear least they should lose it ) studiously ke●p and ambitiously defend the thing caught by them ; but rather of his own accord as a lawful Lord deposed it , or let it go and emptied himself : For the adversative particle [ but ] which follows , when he saith , but he emptied himself requires this : Otherwise it will not be so much an adversative as an explicative , and will be taken improperly , sed , pro , veruntamen , but , for , nevertheless : which leads us to the consideration of verse 7. 7. Where I take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an adversative rightly rendered [ but ] not [ yet ] or [ nevertheless ] to which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , and it notes something contrary to what it is said he did not , verse 6. which being the holding of his being as God , that which he did is to be conceived contrary to it , expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our Translators render made himself of no reputation , and that is by many conceived to have been by concealing or hiding from men his being as God ; But this , as I shewed before , is not right , sith Christ did manifest his glory so as that they beheld his glory as of the only begotten Son of God full of grace and truth , John 1. 14. and by his words and works did indeed what did , and might make him of great reputation , so that he was a Prophet mighty in deed and word before God and all the people , Luke 24. 19. and is contrary to what is said , 1 John 3. 5 , 8. 1 Tim. 3. 16. God was manifested in the flesh ; and also must restrain this act to the time of his converse with men , whereas the Text makes it to have been either antecedent or coincident with his taking the form of a Servant , being made in the likeness of men : Nor is it said , he diminished his esteem , or begat in others a low opinion of him , but he emptied or evacuated himself , that is , became less full than he was ; which is not rightly referred by Grotius , to his living a poor life , but notes some act antecedent to his conversing with men : Heinsius likes it better to render it humbled , than emptied himself , alledging Chrysostom Exercit. Saer . l. 11. c. 2. But sith the Apostle useth that word , verse 8. as a further act of Christs submission of himself beyond that of emptying , verse 7. they are not rightly confounded , but the emptying is to be taken as an act of privation in some sort of somewhat he had , and the humbling to subjection to what was appointed him to suffer . Rightly saith Dr Hammond in his Annotation on Philip. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to lessen , diminish ; so Pharorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer or undergo diminution , so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jerem. 4. 4. ( it should be 2. ) and 15. 9. is ●rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty , is Joel 1. 10 , 12. Nehem. 1. 4. ( mis-printed for Nahum 1. 4. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to diminish , and Hos. 4 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make little : A diminution then or lessening , or priva 〈…〉 is expressed by it , which is to be conceived to be the form of God , his being as God , the glory he had in possession with his Father , when he commanded with him , but now in respect of use and enjoyment laid it aside , lessened himself from the condition of being Lord of all , to that of a subject and ordinary man , as Dr. Hammond speaks in his Paraphrase , which is confirmed in that it is expressed in the words following , Taking the form of a Servant , being made in the likeness of men , wherein this emptying of himself did consist . 8. The form of a Servant cannot be interpreted merely of Christs v●sage or outward aspectable form : For 1. There is no such outward form which doth distinguish a freeman from a Servant or Slave , but that the one is often as comely and beautiful as the other . 2. Though it be true that by reason of his suffering , his visage was so marred more than any man , and his form more than the Sons of men , as the Prophet fore-told , Isa. 52. 14. yet he took not this form , but it was put on him by his enemies : His whipping , binding and leading away was not the form of a Servant , but of a Prisoner , and he took not these , but under-went them when they were inflicted on him : His Crucifying it is true , was Servile supplicium , the punishment of Slaves , but it was inflicted on others also ; even then when he was Crucified others were Crucified with him , not as Servants , but as Thieves and Robbers , and upon him it was inflicted as on a Malefactor , so that it was written in the title of his condemnation , The King of the Jews , and he was numbered with the Transgressors , Mark 15. 26 , 28. and he was made a curse for us , as it is written , Cursed is every one that ●angeth on a Tree , Gal. 3. 13. Nor is taking of the form of a Servant referred only to his outward poverty , as Grotius conceives , that he took on him the form of a Servant , in that he had nothing of his own , as he said of himself , Mat. 8. 20. For that is not the form of a Servant , it may be the estate of a Son in minority , Gal. 4. 1. And though it were true , that he had no certain dwelling place , yet he had a Bag kept by Judas , out of which distribution might be made to the poor , John 13. 29. Nor is it his Humane Nature , for then it had been the same with being made in the likeness of men : Nor are all mens Servants , and he by his super-exaltation , verse 9. left the form of a Servant , not his Humane Nature : Besides the form of a Servant which he took was not to men , but to God , as appears , from verse 8. where it is said , he became obedient unto death : His obedience was to God his Father , as appears from verse 9. therefore God , that is God the Father , verse 11. highly exalted him , for his obedience to him , Heb. 5. 8. Though he were a Son , yet learned he obedience by the things which he suffered , Now Rom. 6. 16. his Servant any one is to whom he obeys : And therefore Christ obeying his Father is often stiled his Servant , Isa. 52. 13. and 42. 1. Mat. 12. 18. 9. His taking then the form of a Servant was his submission of himself to his Fathers command , according to that which he saith , John 6. 38. I came down from Heaven , not to do mine own will , but the will of him that sent me , and this was his emptying himself : For it is rightly observed by Dr. Pearson Explic. of the Creed , art . 2. p. 135. of the second Edition , that the Apostle explains the emptying of himself , by adding the taking the form of a Servant , not by way of conjunction , but by way of apposition , though I do not conceive , that signifies a clear identity , as he speaks : But that which follows is right , that it is necessary to observe , that our translation of that verse is not only not exact , but very dis-advantagious to that truth which is contained in it : For we read it thus : He made himself of no reputation , and took upon him the form of a Servant , and was made in the likeness of men : Where we have two copulative conjunctions , neither of which is in the original Text , and three propositions without dependance of one upon the other ; whereas all the words together , are but an expression of Christs exinanition , with an explication shewing in what it consisteth : And this also sheweth what was the form of God , and his being as God , like , or equal to God , to wit his Dominion and Empire with his Father , that fulness which he emptyed himself of by taking the form of a Servant , which was restored to him when he was highly exalted , made universal head over all , Ephes. 1. 20 , 21 , 22 , 23. 1 Pet. 3. 22. Heb. 1. 13 , 14. and by his being made universal Judge , Philip. 2. 9 , 10 , 11. compared with Rom. 14. 9 , 10 , 11. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by us translated of men , is without ground conceived to note , not the Nature of man simply considered , but the state of men in an abject condition : For , 1. There is no example in the Apostles writings of the use of it in that notion . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likeness of men , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likeness of flesh , Rom. 8. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fashion or shape as a man , which notes humane nature or feature simply considered : Nor do the two Texts alledged for the interpreting of men as noting an abject condition , serve for that purpose : Psal. 82. 7. where it is said , ye shall dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as men , is so far from noting an abject condition that it plainly notes the condition of mortality common to all ; and the Emphasis is , that though God said , verse 6. they were Gods , and all the Sons of the most High , in respect of their office and dignity , yet they should dye as common men , and fast as one of the Princes ; Ainsworth's note is [ as earthly men ] as Adam ; that is as any other mortal man : So after , as one of the Princes , that is , of the other Princes of the world : See the like , Judges 16. 7 , 11 , 17. which also shews us how to understand the expression , Judges 16. 7 , 11. that Sampson said of himself , that he should be weak and be as one of men , where men notes not the state of abject serv●le men , debassd below other men , or peculiar to some men in such a rank or estate , but a state common to other men , not elevated above ordinary men by an heroical Spirit , and excellent strength , which is apparent from the expressions , verse 13. I shall be weak as one of men , and verse 17. I shall be weak and be as all men , or as Tremellius reads it , sicut unus aliquis homo , as some one man , and so notes this , that then he should have but the strength of one man : Nor is that conceit of Grot●us in his note on Philip. 2. 7. any better , made in the likeness of men ] when he was like to men , to wit , those first men , that is without sin , 2 Cor. 5. 21. which hath no example of using [ men ] for [ the first men ] and the Apostles expression like to that here , Rom. 8. 3. rather ins●nuates the contrary , that he was like to sinful men , when he said , God sending his own Son , is the likeness of sinful flesh and for sin condemned sin in the flesh : Therefore in the likeness of men is to be expounded of them as men according to their humane nature . 11. Likeness of men notes not a bare image or representation , or resemblance as in a vision or picture , but as a Child is said to be begotten in his Fathers likeness , Gen. 5. 3. And so the Authour to the Hebrews , ch . 2. 17. saith , in all things it behoved Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made li●e unto his brethren , that is , to have the same humane nature in all parts that they have : Thus it is said , Rom. 9. 29. And as Esaias said before , except the Lord of Sabboth had left us a seed , we had been as Sodom , and been made like as Gomorrah , from Isa. 1. 9. where to be , and to be like are the same : More to the same purpose may be seen in Heinsius Aristar . sac . in nonnum c. 19. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered made in the likeness of men , but it is without Example or reason referred to an act of men , as if they by their injurious usage had thus made him to be as ordinary and vulgar men , who are endued with no Divine Power , or he had by an act of will made himself in his sufferings as such , but it was by the act of Gods Power , that he was made in the likeness of men , and it was when he assumed a humane Nature , or to use the same Apostles words , Gal. 4 4. But when the fulness of time was come , God sent forth his Son , made or born of a Woman made ( the same word which is used , Philip. 2. 7. ) under the Law , or as it is Luke 1. 35. The Holy Ghost shall come upon the● , and the Power of the most High shall over-shadow thee : And therefore it is expounded as expressing the time of his taking the form of a Servant , and to be read , when he was made in the likeness of men , or as Dr. Pearson's Exposition hath it , he took the form of a Servant by being made in the likeness of men , that is as he after expresseth it , when Christs body first was framed , even then did he assume the form of a Servant : In which expression he doth rightly make this place parallel to that of Heb. 10. 5. A body hast thou prepared me , which answers to Psal. 40. 7. concerning which I shall use the words of Mr. Gataker in his Cinnus l. 2. c. 11. Junius , and after him Pis●ator would have the Kingly Prophet to have had respect to that right of boaring the Servants ear , and fastning it to his Masters post , who was willing to be still a Servant , mentioned Exod. 21. 6. when under the person of the Lord Christ , he said , Psal. 40. 7. Thou hast boared mine ears , as if he had said , thou hast addicted me to service and perpetual Ministry : Whence Isa. c. 42. verse 1. Behold my Servant , &c. For which the Greeks , and the Apostle following them , Heb. 10. 5. but a body hast thou made up for me , because to wit , then he put on the form of a Servant , when he assumed humane flesh , and even the likeness of sinful flesh , Rom. 8. 3. Philip. 2. 7. So that the Apostle shews not the identity ▪ but the coincidency of these , the taking the form of a Servant , being made in the likeness of men : Nor can the taking the form of a Servant be referred either to the servile or mean condition he had , when he conversed among men ; or his being made in the likeness of men to any subjection of himself consequent on his Apprehension , Binding and Scourging . 13. The word we translate in fashion , signifies the outward habit of the body , in Aristotles Categories the shape or figure of it , in Geom 〈…〉 the various sc 〈…〉 uations of lines and angles , in Rhetorick the various modes or manners of expressions in speech , the gestures of the body , the affections of the mind , the accidents , occurrences , order of things subl●nary , 1 Cor 7 31. Here it notes the shape or fea●ure of a man , and that with reality of humane nature , as form and likeness were also used . 14. A man notes not either a man in his dejected 〈◊〉 , so as that the sense should be , being found in fashion ( or habite ) as a man ( that is in outward quality , condition , and acting , no whi● differing from a common man ) it being the same with the likeness of men , verse 7. nor as Grotius in his Note , Schema is here axioma , conspicuous dignity , as often with the Greeks , which word also the Syriak Interpreter here used : And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen , As a man , as Adam , that is with dominion over all the creatures , the Sea , Winds , Bread , Water : For which cause that which was said of Adam in Psal. 8. is applied mystically to Christ : For neither is [ man ] put any where in the New Testament that I find , for [ Adam ] but still either Adam , or the first man , nor is it here put with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it noted a special or singular man by excellency , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man , that is a man simply considered according to humane nature : Nor is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here used as noting only likeness without reality of Nature , but as Sect. 22. is shewed it to be used , John 1. 14. and elsewhere , as a confirming and assuring particle noting certainty : And surely where that in Psal. 8. is applied to Christ mystically , Heb. 2. 6. it notes not man in conspicuous dignity , but rather as contemptible , as the words , what is man that thou art mindful of him ? and thou hast lessened him for a little time below Angels shew , nor is it peculiarly meant of Adam , but of men , as men , as the word Son of man shews , although it be mystically fulfilled in Christ alone , and he be by excellency stiled man , or the Son of man. 15. Found notes not apprehension of him , when he was betrayed by Judas , and laid hold on by the Souldiers ; for it was afore his humbling himself and obedience to death , and if the form of a Servant did note his whipping , and servile usage which was after his apprehension , and yet is set down by the Apostle as antecedent to being found in fashion as a man ; his finding cannot be referred to his apprehension : Nor is his being found appropriated to the time of his conspicuity in the exercise of his Dominion over the creatures , but the fashion as a man being the same with the likeness of men , it notes only his appearing or being as a man , simply considered among men , the word found frequently noting only being or appearing to be , Phil. 3. 9. Gal. 2. 17. 2 Cor. 5. 3. and 11. 12. 1 Pet. 1. 7. Rom. 7. 10. Luke 17. 18 , &c. 16. That of Grotius , he humbled himself ] he did not behave himself according to that dignity , but very humbly , so as to wash his Disciples feet , John 13. 12 , 13. As he emptied , so he humbled , are of the form Hiphil , but signifie to exhibit or shew himself such : So also the Latins say , to make himself courteous ] is not right , the humbling noting not an exercise of the vertue of humility , but patient subjection to affliction , and that not by shewing humility only but by patient undergoing of it : And thus is it used , Phil. 4. 8. I know how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be abased or humbled , as appears by the oposite term to abound , and by other places , where he useth the same of himself , 2 Cor. 11. 7. and 12. 21. and is apparent in that the humbling himself is in the Text opposite to his superexaltation , verse 9. Now that doth not oppose the vertue of humility and the exercise of it , which consists with his exaltation but the state of a person debased , which is removed by his super-exaltation : Besides this very place is parallel with that , Acts 8. 32. out of Isa. 53. 7. where of Christ , Philip expounds the words of that Prophet , He was led as a Sheep to the slaughter , and like a Lamb dumb before the shearer , so he opened not his mouth ▪ in his humiliation ( the Noun in the Greek derived from the verb Phil. 2. 8. and so explains it ) his judgment ( or right ) was taken away , and who shall declare his generation ? For his life is taken away from the earth . Lastly , the Text shews wherein his humiliation consists , which was in his being obedient unto death , even the death of the Crosse , which is not rightly translated by our Translators , and became obedient , putting a conjunction copulative without cause as they did , verse 7. and so obscure the meaning of the Apost●e , but it is to be read by apposition , becoming obedient , and so shewing wherein the humbling of himself was . 17. Grotius his note here is not right : He was made obedient to wit to men , Jews as well as Romans : He opposed not that Divine Power to them that took him , condemned him , slew him : So great injuries he patiently underwent for the good of men ; For it was shewed before that the obedience was to his Father , otherwise there had not been such reason of his super-exaliation , as is expressed , vers . 9 , 10 , 11. 18. By this which hath been said , it may appear , that Christs being in the form of God ; and not accounting it as a prey to bb equal or as God was afore his being a man , and consequently , that he had a Divine Being as God afore he was incarnate , and therefore consubstantial to the Father as touching his God-head . 19. It may appear that then Christ emptied himself , when he took the form of a Servant , who was antecedently in the form of God , when he came not to be ministred to but to minister , and to give his life a ransom for many , Mat. 20. 28. 20. That then he did this when he was made in the likeness of men , had a body prepared for him , which proves him to be consubstantial to us according to his Man-hood , which thing was to be demonstrated . SECT . 25. Some Objections against the proof from Philip. 2. 5 , 6 , 7 , 8. are answered . NEvertheless I meet with some Arguments to the contrary , which I think fit to set down in the Authours words . 1. He setteth before them Christs Example exhorting to humility , and therefore the act of Christ which he doth exemplify must be manifest : But to whom was , or could that incarnation , which Christians commonly talk of , be manifest , when they themselves say it passeth the understanding of Angels to comprehend it ? To which I answer : It was manifest by the Angels and others Revelation , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was so was comprehensible , as is proved before , although the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner how it was be incomprehensible , we are to imitate God in many of his works , the manner of which is incomprehensible by us , as being performed immediately , or by invisible Agents , in secret manner ; As Magistrates are to imitate God in his righteous judgement , though it be unsearchable in respect of the manner ; Parents are to imitate God in his providence for his Creatures , though the manner of doing it be indiscernible , and therefore the incomprehensibleness of the incarnation hinders not , but that it being revealed may be propounded as an imitable pattern : Yet in this of our Apostle it is to be observed that he propounds not only Christs incarnation , but also his humiliation in becoming obedient unto death , as an example to be imitated by the Philippians . 2. The Apostle speaketh of our Lord as a man , in that he giveth him the Titles of Christ Jesus , both which agree to him onely as a man : For he is called Jesus as he was a child conceived of the Holy Spirit in the Virgins womb , and brought forth by her , Luke 1. 27 , 30 , 31 , 35. and Christ signifieth the anointed , John 1. 41. and accordingly Jesus is expressly called the Christ of God , Luke 9. 20. But he was anointed ( as the Adversaries themselves will confesse ) as a man , and not as God ; See Acts 10. 38. Whereto I answer , The Title Philip. 2. 5. is given to him , who being in the form of God , took on him the form of a Servant , being made in the likeness of men , and therefore as God-man : And though the name Jesus was given to him upon his conception , or birth , yet it follows not , therefore only as a man : Yea the Exposition of the Appellation as the same with Immanuel , Mat. 1. 23. the Son of God , Luke 1. 35. doth intimate the Title given to him as God , rather than only as man : It is true , his anointing was as man , and that it may be gathered from Acts 10. 38. yet he who was anointed had a Divine Nature , and under both these is considered , Philip. 2. 5. where he is propounded for an example , to wit , in that being in the form of God , he emptied himself , being made in the likeness of men : He who is propounded as an example , was a Saviour , and anointed , but yet not to be imitated in his saving and anoi●ting , but in his obedience to his Father and condescension to us , by laying aside his Glory and Maj●sty , and becoming as a Servant to his Father for us , in which God was with him , and he also God with us , consubstantial with his Father afore , with us at his Incarnation . 3. Had the Apostle here spoken of an assumption of the Humane Nature , he would not have said , that Christ became in the likeness of men , and was found in fashion as a man : For if men ( as the Adversaries must hold , when they alledge this place to prove that Christ assumed a Humane Na●ure , and became man ) be here considered according to their Essence and Nature , this would imply that Christ had not the Essence and Nature , but only the likeness and fashion of a man , and so was not a true and real man : By men therefore are here meant vulgar and ordinary men ; for so this word is elsewhere taken in the Scriptures , as Psal. 82. 6. I have said , ye are Gods ; and all of you are Children of the most High : But ye shall dye like men , and fall like one of the Princes : and Judges 16. 7. Then shall I be weak , and be as one of men ( So the Hebrew Ekadh Haadam signifieth ; ) See also ver . 11. of the same chapter . I answer hereto , that likeness agrees to substance or essence , and not only to quality or condition , and that in neither of the places alledged men is taken for men as abject , is shewed before : If this objection were of force it would prove Christ was made not a really weak man , but in the likeness or fashion of weak men , if [ men ] be considered not as men , but as weak and abject men , Philip. 2. 7 , 8. which it concern'd the Objector to have heeded as well as the Adversaries : Notwithstanding then this Objection men and man , Phil. 2. 7 , 8. may and must be understood of humane Essence and Nature , not restrainedly as applied only to men of a vulgar , ordinary , low or weak condition , and Christ hence proved to be Incarnate , and to have both Natures , Divine and Humane . Other Arguments against the understanding by the form of God the condition or state of Empire , which Christ had with his Father before his Incarnation are in the first part of the disputation of Josue Placeus of Saumur concerning the Arguments by which it is evinced Christ to have been before his conception , disp . 5th . out of Philip. 2. 6. § . 18. in these words , yet in very deed the form of God seems not to us to be placed in commanding : For we dare not affirm that God was not in that infinite time , in which he lived blessed before any creature was made , in the form of God ; But neither also dare we deny that he shall be in the form of God after the last day , in which time perhaps there will be no need , that he command the creatures : He is no less in the form of God when he ceaseth from commanding , then when he commands as a King sitting on his Throne attended by his Guard , Crowned with Majesty and Glory , is in the form of a King , even when he commands nothing . To which I answer , if [ the form of God ] noted only the essence of God , not the state and appearance , it might as well be said of Christ , when he did not rule as well as when he did , when he shall not as well as when he shall , that he was in the form of God : But sith the term emptying himself notes a diminution in something of what he was , and this is expressed ●o be the form of God , in which he lessened or emptied himself , and that was by taking the form of a Servant , and that as a Servant to his Father , to whom he was obedient , it seems plainly to be intimated , that his being in the form of God , or as God , was his commanding as God with his Father : Now as the form of a Servant notes not the essence of a man , but the state and appearance of a Servant , though it presuppose the being of a man , he taking the form of a Servant being made in the likeness of men : so the form of God also is to be conceived to note not the essence of God , but the state and appearance of being God as God , or equal to God in his Rule , though it presuppose the essence of God which he had ; And he might empty himself of the form of God in this sense , it being only a relative condition supervenient to his essence from the respect to subjects to be ruled , which might be taken or laid aside without alteration in essence : As the assumption of an humane body , contract with his Father , Heb. 10. 9. are ascribed to the second Person in the God-head peculiarly without subtraction from , or addition to his essence as God : So we say , that Christ is Mediatour according to both Natures , so as to interceed with his Father according to his Divine Nature , and this had a beginning and shall have an end , and yet his Divine Essence invariable . As for the similitude of a King as it is used , it is not apposite to the point : The King on his Throne that is guarded hath some to command ; Yet if he do not Rule , but only be in the Gesture , and wear the Habit , and hold the Ensigns of a Ruler , may be said to be in the Habit , not in the Form of a King ; as he that hath the Place and Cloaths of a Servant doth not take the Form of a Servant , without taking the Work of a Servant , although he be in the Habit of à Servant . It is added § . 19. It is indeed Divine to command , not to command simply , but effectually to rule all things : For Masters , and Lords , and Magistrates command also : Yea to command seems not to belong to God as God , but as he is Lord : There is some difference between God and Lord ; For from all Eternity God was actually God , but he seems not to have been actually Lord , but when he had Servants or Subjects , to wit Creatures : For it is known that a Lord and a Servant are relatives , whose nature is that they exist together in time ; But although it be a Divine thing to command , yet not whatsoever is Divine is the Form of God. § . 20. For Form is conceived as some permanent thing to command as a transe●nt action : Form as something absolute inherent in the thing informed , to command as an action passing from the Commander to another : Form as that by which the thing is that which it is ; Inward indeed as that by which the th●ng is such essentially , but outward as that by which the thing is what outwardly appears : But to command neither is that by which God is God , neither as that by which he is such as he appears to bé . Lastly , a form is conceived as that which is before action , for the inward produceth action , the outward the manner of the action : For each thing acts according to its form , and the actions of a King are wont to be agreeable to the form of a King , of a Servant to the form of a Servant , of a Merchant to the form of a Merchant , and so in others : To command therefore is an action agreeing to the form of God , not the form of God it self : Otherwise Christ had in like sort taken and deposed the form of God ; taken it as oft as he commanded either Diseases or Devils , or the Sea , deposed it as often as he ceased from commanding : To end , Is it not manifest , that the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existing or when he was in the form of God , signifies a state or condition , not action ; a state I say in which he then was when he emtied himself , and which by emtying himself either he deposed or hid , the form of a Servant being taken ? To which I answer , If the word [ Form ] note a state or condition , as it is granted , and the term [ form of a Servant ] also implies ; and it be a Divine thing to command or rule all things , then by these grants it may well be expounded [ he was in the form of God ] that is , in the state or condition of an Emperour , or co-ruler with his Father ; which being a relative state , he might empty himself of , as he may of the state of Mediatour ( which yet belongs to his Divine Nature ) as being a distinct Person from the Father , although consubstantial or co-essential ; And this state and condition he actually had as soon as any creature was made , the Divine Essence he had afore any creature was , but the form of God , when there was ; and it might be termed the form by which he appeared to be God , by whom and for whom all things visible and invisible were created , Col. 1. 16. though not a permanent or absolute form , as the form of a Servant is so termed though not a permanent , or absolute state , or the form of a King or Merchant , as he speaks : Which being rightly understood answers the four things , by which § . 40. he takes it that he hath proved the form of God to be the Divine Essence . For , 1. Saith he , In what form of God could he be Lord afore he was made a man , but in the very Nature and Divine Essence ? To which I answer , In none , yet the form notes not the Essence of God but the State or Condition of a Lord or Commander , as the form of a Servant notes not the Essence or Nature of a Man , but the state or condition of a Servant , although he were so in no other Nature , than that of a Man. 2. Saith he , In the Nature of God it self sith he is most simple , the external form cannot be separated from the internal . Answ. This I suppose is not true , he had the internal Form or Essence of God afore he was Creatour , and shall have it when he shall cease to be actual Judge of all . 3. Saith he , The truth of this form proves it : For that form of God in which Christ was , was either the true form of God , or the false : If the false , Christ was a false God , which even to pronounce my mind abhors : If true , it was not severed from the internal , and essential Form of God : For what the external form of any thing as of Gold or Silver without the inward , that is commonly called false . To which I answer ; It was the true form of God , and yet might be severed , as the form of a Mediatour or actual Judge of all : Nor is his proof right ; For though that which hath the outward form without the inward be alse , yet that which hath the inward without the outward may be true , as Gold and Silver covered with dirt or drosse , as it is in Mines afore it is refinened , is true Gold or Silver , though the outward form be wanting . 4. Saith he , The equality of Christ with God proves it : For the external form of God separated from the internal , if any can be , makes him not equal to God , as neither the outward and appearing form of a King alone , makes one equal to a King. Answ. That being in the form of God , Christ was equal to God , or as God , may be gathered from the Text , Philip. 2. 6. But not , that the form of God makes him equal to God , which therefore may be though the form of God be laid afide for a time . Plaeceus himself in the same place , Sect. 24. saith , when therefore Christ was in the form of God , equal to God , ●e emptied himself by taking the form not of an inferiour simply , but of a Servant ; So as that whether you look on his Humane Nature , or his condition , or manner of living , or his Office , or Obedience , he plainly se●med not equal to God ; not the Son of God , but the Servant , no otherwise than if as heretofore , when there were two Emperours at the same time , one the Garment of a Servant being taken , and Commands being reco●ved from the other , should apply all his endeavour in executing th●m , it might be al●owable to say , that he when he was in the form of an Emperour emptied himself , the form of a Servant being taken ; which is the same with the sense I give : More to the same purpose he wri●es in his second Book , Disp. 9. Sect. 15 , 16. where he makes his obedience mentioned Philip. 2. 8. to have been in his Divine Nature voluntary and undue , and his superexaltation answerable . By this explication the form of God , Phil. 2. 6 , 7. and Christs exi●an●tion , and the glory he had with his Father before the world was , John 17. 4 , 5. may be understood without that imaginary pre-existence of Christs Soul united with the Word and resplendent with celestial Glory and Beauty among the Angels in Heaven , fancied by Dr. Henry Moor in his Mystery of Godliness , first Book , chap. 8. p. 23. which would infer that Christ was not made an entire man at his Incarnation , but only imbod●ed or cloathed with flesh , which is inconsistent with that which is said in the same place , 〈◊〉 emptied himself , being made in the likeness of men , so that he was the second Adam , or second Man , or Son of man , the man Christ Jesus . And how those expressions of Christs coming down from Heaven , John 3. 13 , 31. John 6. 38. where he was before , ver . 62. coming forth from the Father , and coming into the world , John 16. 28. may be understood without a bo●ily descen● afore his publick Preaching , or pre-existence and descent of the soul of the Messiah from Heaven into an earthly body is shewed before Sect. 14. FINIS . ERRATA . PAge 6. line 14. read said . p. 11. l. 5. r. C●zicenus , p. 14. l. 5. r. eq●ivalence , p. 17. l. 5. 1. of , I. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 19 l. 1. dele which , p. 17. l. ult . r. being , p 19. l. 16. r. Am●tius , p. 29. l. ●3 . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 32. l. 2. r. Christ , l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , P. 34. l. 6. r. is the being , p. 35. l. ul● r. imagined , p. 36. l. 17. 1. subsistence , p. 39. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. 1. 26. r. asser — p ▪ 88. l. 26. r. ●lassibus , 〈◊〉 . 122. l. 1. r. without , p. 148. l. 21. dele or . Notes, typically marginal, from the original text Notes for div A62866-e3950 Psal. 148. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isa. 43. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes priority of duration . Notes for div A62866-e8000 Isa. 46. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A62866-e9140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deut. 15 , 16. is spoken of a Servant cohabiting . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Numb . 22. 9. 1 Sam. 22. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grot. Annot. ad Rom. 16. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est longissimo tempore , ut 2 Tim. 1. 9. Notes for div A62866-e10670 Athanasius , Bazil , Nazianzen , Epiphanius , Chrysostom , Hilary , Augustin , &c. John 5. 19. 30. Notes for div A62866-e13710 Acts 22. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Sam. 13. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustenanc● . So Eze 〈…〉 26. 11. The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o●rs ; thy strong Garrisons . Wisd. 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Substantia tua , Grot. natura mannae Junius , s●●stantia man a te crea●● : Sic m●lim ac●iper● quàm referre ad naturam Dei. R 〈…〉 th 1. 1 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hope , 〈◊〉 . 10. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●e● . 23. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , junius ▪ in consiliò meo . Ezek. 19 5 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , her hope . Job 22. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ezek. 43. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A62866-e17350 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. hom . 12. in Jo. 1. 14. Annot . on Job 24. 14. ( As ) sometimes in Scripture language sets not out the similitude , but the thing it self , Hos. 4. 4. and 5. 10. John 1. 14. Notes for div A62866-e19850 Rom. 15. 16. The Offering of the Gentiles is sa d to be accepted being sanctified by the Holy Ghost . Job 22. 28. Additions to Esther ch . 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Numb . 30. 8. Exod. 8. 12. 2 Mac. 12. 25. Prov. 16. 30. Epiphan . panar . l. 1. tom . 1. impress . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petav. istud diserte significat . Grot. in Rom. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solent enim ist● particulae permisceri , ut 1 Cor. 12. 8. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habetur . Ephes 3. 3. & alibi in 1. Cor. 12. 8. Idem ●i● valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sequentibus . Notes for div A62866-e25950 Vide Danielis Heinsij Arist sac . in Non. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●ob 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●sa . 51. 23. Job 13. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 19. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 137. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ez●k . 5. a. 12. Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ezek. 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 51. 7. Vide Gatakeri Cinnum l. 2. c. 10. p. 288 , &c. Vide Gataker ad Antonin . l. 9. Sect. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. ch . 2. ver . 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valent . 
A85431	----	Christ the universall peace-maker: or, The reconciliation of all the people of God, notwithstanding all their differences, enmities. / By Tho: Goodvvin, B.D. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A85431 of text R202317 in the English Short Title Catalog (Thomason E626_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 132 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85431 Wing G1237 Thomason E626_1 ESTC R202317 99862651 99862651 114819 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85431) Transcribed from: (Early English Books Online ; image set 114819) Images scanned from microfilm: (Thomason Tracts ; 96:E626[1]) Christ the universall peace-maker: or, The reconciliation of all the people of God, notwithstanding all their differences, enmities. / By Tho: Goodvvin, B.D. Goodwin, Thomas, 1600-1680. [2], 58 p. Printed by J.G. for R. Dawlman, London : 1651. The words "differences, enmities" are bracketed together on title page. Also bound with some copies of Wing G1229 and G1229A. Annotation on Thomason copy: "March 10 1650", the 51 in imprint date crossed out. Reproduction of the original in the British Library. eng Jesus Christ -- Early works to 1800. Reconciliation -- Early works to 1800. A85431 R202317 (Thomason E626_1). civilwar no Christ the universall peace-maker: or, The reconciliation of all the people of God,: notwithstanding all their differences, enmities. / By Goodwin, Thomas 1651 22553 1 195 0 0 0 0 87 D The rate of 87 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2007-12 Emma (Leeson) Huber Sampled and proofread 2007-12 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion CHRIST THE UNIVERSALL PEACE-MAKER : OR , THE RECONCILIATION Of ALL the PEOPLE of GOD , Notwithstanding all their Differences , Enmities . By THO: GOODVVIN , B. D. LONDON , Printed by J. G. for R. Dawlman , 1651. CHRIST , The Vniversall PEACE-MAKER . I. PART . EPHES. 2. 14 , 15 , 16. For he is our peace , who hath made both one , and hath broken downe the wall of partition between us : Having abolished in his flesh the enmity , even the Law of Commandments contained in ordinances , for to make in himselfe , of twain , one new man , so making peace . And that he might reconcile both unto God in one body by the Crosse , having slaine the enmity thereby . ( or ) in Himselfe . IT were a manifest folly in the judgements of most knowing men , to goe about to use in any set way , exhortatory motives to perswade to peace & reconciliation the people of God amongst us . The provocations are so high , and exasperations so fresh and encreasing , that if I had an audience made up of those alone that have the swaying power of either , and together therewith their most favourable attention , and interest in affection without prejudice , I should not know how to attempt it with any hope of successe . But though the animosities of mens spirits , augmented by coincident circumstances , are gon beyond the power of the perswasions of men in this present paroxisme : yet they are not above the power of Gods wisedome and providence , nor the force and efficacy of Christs bloud . You may therefore , in the midst of all contrary appearances , give me leave , though I cannot hope to perswade , yet to BELEEVE ( The Catholique Church , and Communion of Saints , they are in my Creed ) and because I beleeve therefore to speake , and so to give you an account of my faith as to this issue . Let your faith but wait , and give God time for it , and leave him to effect it his owne way . And to this end I have taken this Text , Christus Pax nostra : For he is our peace who hath made both one , &c. and my inference is , That therefore the Saints SHALL and MUST be one , and reconciled in the end . And this is the best newes which in these times can be told you , the seasonablest we can heare of , and is indeed one great part of the glad tidings of the Gospell it selfe , without which it were imperfect , which Christ himselfe our peace ( who came to purchase it , as these words shew , so ) came to preach , as the very next v. 17. hath it . The maine and principall intendment of these words is , to give an eminent instance of the efficacy of Christs mediation in slaying the enmities that are amongst the people of God themselves , and of his being our peace in that respect ; instancing in that the greatest that ever was between Jew and Gentile ; Whom yet ( as here ) he hath made both one , and hath broken downe the partition wall betweene us : and however he mentions in the 16. v. our reconciliation made with God ( of which elsewhere he treats more largely ) yet ( here ) but by way of confirmation of our faith in this other of reconciliation amongst our selves . For the aime of its introduction here is but to shew , how that Christ in reconciling us to God himselfe , carried it so , and did it under such a consideration and respect , as necessarily drew on and involved our reconciliation one with another ; namely this , that he reconciled us unto God IN ONE BODY among our selves . It is an happy clause , that addition [ in one body ] and on purpose inserted thereinto , to shew , that when God was to transact our peace and reconciliation to and with Christ , hanging upon the Crosse , he would not nor did not acknowledge himselfe , to him , then , reconciled to us by him , upon any other termes , then as withall we were lookt at , and represented to him by Christ as one body ; and therein reconciled one to another , whilest we were reconciled to himselfe . The Connection of the 16. ver. with the 15. discussed : And how That Reconciliation to God in one body , ver. 16. is to be understood : whether of that reconciliation wrought for us , or in us . I Meet but with one eminent difficulty in the coherence and contexture of these words , and that is the connexion of these two verses , v. 15. 16. as namely of these words , And that he might reconcile us to God , v. 16. &c. with the former v. 15. Having abolisht the enmity , &c. Now this enmity mentioned v. 15. is evidently intended of the enmity betweene Jew and Gentile , as is clear by its connexion with v. 14. Who hath made of twaine one , and broken downe the partition wall : Having slain the enmity . Now the twaine , or the two , thus made one ( between whom this enmity was ) is not God and we , but the Jewes and the Gentiles ( of whom he had spoken in the former verses ) for he adds , that he might create both in one new man , which could not be said of God and us . Now then the difficulty is , what reconciliation to God in one body that should be v. 16. which the Apostle makes the consequent of having slain the enmity betweene these Jewes and Gentiles ; For the connexion seemes to import the one a consequent of the other : And the words to run thus , Having slain the enmity between themselves , v. 15. that he might reconcile them to God , v. 16. Now this reconciliation to God must be either meant of the work of reconciliation wrought in us , whereby we turne unto God , as 1 Cor. 5. Be ye reconciled to God , or that Reconciliation which Christ wrought for us unto God : and whether of these should be intended , is the Question . And so withall the Question is , whether those words , v. 16. And that he might reconcile both unto God , are to be cast unto the 15. verse as a part of the discourse thereof , or doe not rather begin a new and entire discourse full and compleat within themselves . For the first stand many Interpreters , and the chief reason for that opinion is , The coherence of these words with those next immediately foregoing , Having abolisht the enmity , that he might create in himselfe of twayne one New man , and that he might reconcile both unto God , &c. The resolve of which seemes to be this , That Christ having on the Crosse wrought in himselfe this great worke for us , to slay the enmity betweene us , and make both one , by the sacrifice of himselfe , and this as the antecedent worke : That yet there remained two other as consequent works as the effects that follow therefrom . Namely , 1. To create both one new man , so making actually peace between themselves . And 2. To bring them both into an actuall state of reconciliation with God , by working reconciliation in them towards God , so making them one body . And the reason for this interpretation further is , That both these two are brought in and yoked in the like Tenour of speech , That he might create , &c. And that he might reconcile ; as if they were like parallel fruits of that antecedent worke , slaying that enmity mentioned , v. 15. and according to this parallel , looke as creating them both into one new man , is and must be acknowledged to be understood of a worke wrought in them , viz. the new Creation : so also that other , the reconciling them to God must be understood of the worke of reconciliation unto God wrought in them also ; and so the new man they are created into , v. 15. answereth but unto that one body they are reconciled unto , v. 16. being one and the same . And that which encreaseth the difficulty is , that if it should be understood of reconciliation unto God himselfe wrought by Christ on the Crosse , how such a reconciliation should be the consequent of his slaying first the enmity between the Saints themselves , so as it should be said , He slew the enmity among the Saints , that he might reconcile them to God : This is not consonant to reason , seeing rather ( that according to the harmony and dependance of Theologicall truths ) his reconciling them unto God upon the Crosse is the antecedent and cause of his slaying the enmity of them mutually , because our reconciliation one with another is rather depending upon , and the fruit of reconciliation with God himselfe , who being first reconciled to us , all things else are reconciled one to another ; as Subjects that have beene at variance , when reconciled to their Prince or Head , become reconciled one to another among themselves . But yet I rather incline to thinke , that other kind of reconciliation betweene God and us , wrought by Christ for us on the Crosse , to be intended v. 16. and so to be brought in as a parallel with that former reconciliation wrought by him also on the Crosse betweene and on behalfe of the Jew and Gentile mutually . And so this 16. v. to begin a new and intire discourse , apart and sejunct from the other , namely , of our reconciliation with God , as the former verses had discoursed of that reconciliation which is wrought for us betweene our selves . And so the maine proportions of this parallel are these , that as that reconciliation betweene Jew and Gentile , wrought by Christ on the Crosse , had two parts , 1. Positive , making both one . 2. Privative , the amoveing the impediment that caused the enmity , v. 15. ( the consequent of which is the creating of both into one new man : ) So the Apostle discoursing , v. 16. of this other reconciliation with God , he therein intends to make like two parts thereof , answerable to the other , onely with a transposition of speech , 1. Positive , reconciliation to God in one body : 2. Privative , Having slaine that enmity , namely , against God : The resolution of all which is , as if he had said , Whereas there was a double enmity , one to God , another among our selves ; Christ that is our peace hath dealt with both : He having slaine the enmity betweene themselves , hath made both one : And having slaine in like manner the enmity to God , hath reconciled us unto God . Now that which cleares and confirmes this connexion is , 1. That this renders a more full and just analysis of the words , which is this : 1. That v. 14. He in generall proclaimes Christ our peace . And then 2. In the next words proceeds to the two particular branches , wherein Christ is made our peace , 1. Betweene our selves mutually , 2. Betweene God and us . And then 3. In the handling of either , observeth this parallel in either , namely , betweene a privotive part , slaying the enmity ; and a positive part , reconciling and making one , so enumerating the compleat requisites to either . Then 2. To shew , that these are indeed two disjunct and compleat discourses of two such heads of Reconciliation : He severs the first , v. 15. from the second , v. 16. by adding a full period , and as it were a Selah to the first , thus sealing up the v. 15. So making peace , namely , fully and compleatly , that peace , which had beene spoken of among Jew and Gentile , that so he might enter anew , and distinctly from this , upon that other of reconciling both unto God , which he doth , v. 16. Then 3. For the close of that 16. v. that he should in like manner bring in a second time these words , [ Having slaine the enmity ] upon occasion of his mentioning our reconciliation to God , argues still more , his aime to be to cut off the 16. v. from the 15. For if those words , v. 16. That he might reconcile us to God , had referred to that other [ Having slaine the enmity , v. 15. ] as a part of that sentence not made compleat ; then this second [ Having slaine the enmity ] needed not to have been : but doth rather shew , that there 's another enmity betweene God and us , distinct from the former intended by him ; and so the slaying thereof , joyned properly and genuinely with its fellow conjugate , namely , reconciliation unto God , as the former , v. 15. had in like manner beene connected with its conjugate also , making both one among themselves . If indeed the Apostle had carried his speech in the 15. v. thus , Having abolisht the enmity betweene them , that he might create one new man , and that he might reconcile both unto God in one body , and so ended his discourse of it : then these two , in their reference could not have beene parted : but he moreover adding to their reconciling to God , a second time these words , Having slain the enmity ( namely , that betweene God and us ) he so maketh the 16. v. an entire sentence and period of it self , as the 14 , and 15 , doe make in like manner a full period of themselves : and so the 14 , and 15 , are to be read and joyned thus ; Christ hath made both ( Jew and Gentile ) one , having slain the enmity ( that was betweene them : ) thus Beza and others : and answerably the 16. to this sense , with an easy and faire transposition , And having slaine , Or , And hath slaine the enmity ( namely , betweene God and them ) that he might reconcile both unto God in one body by the Crosse , on which he also slew that enmity . And whereas it will be said , That the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or ( And ) which the 16. v. begins with , seemeth to cast the reference of this , upon the former slaying the enmity , v. 15. and so the latter to be but an emphaticall repetition of the same : I answer , That that ( and ) v. 16. is but all one with moreover , as it is often used , as introducing a new and distinct discourse , added to a former . And so 4. As thus understood the parallel is rendred yet more full ; for as there is here found a double enmity , and an answerable double slaying of each in order to a double reconciliation , so to make up the parallel ( which the Apostle intended ) yet the more full , there are two further clauses added to each , fitly answering to one another . For as of the one he sayes , Having abolisht the enmity IN HIS FLESH , v. 15. so of the other ( the latter ) in like manner he speakes , having slaine that enmity IN HIMSELFE , v. 16. as the Greeke beares , and the margent varies it . Now as to any difficulty proposed , That which is left as materiall to be considered , is onely this ; How his having slaine that enmity betweene us our selves first , should be conceived to be the antecedent to reconcile us to God ? Now for answer hereunto ; 1. Besides , that according to that connexion which I have given , that the 16. v. should thus make up a full period of it selfe , and doth keepe it selfe intire within it selfe ( as v. 14 , and 15 , also doe ) and so not at all referring to the slaying the enmity , v. 15. as hath beene explained ; which coherence doth at once cut off the whole of that objection at first made : But besides this ( supposing it might take in , and referre to that slaying the enmity v. 15. among the Saints , as the antecedent , or at least ingredient unto their reconciliation with God ) there may perhaps this just assoylment be given thereto . That 2. In order of nature , All enmity must first be supposed removed , ere friendship or ( as here ) reconciliation , can be supposed to be procured : the reason of which is obvious to any judgement , first peace by slaying enmity , and then good will . And so upon this and the like grounds , these words , that he might reconcile unto God in one body , may well be supposed to have a secondary aspect to his having first abolisht the enmity between our selves , ver. 15. as well as our enmity against God , ver. 16. And the Apostle his adding [ IN ONE BODY ] ( which he studiously hath done ) shewes , that they being under that notion and respect reconciled unto God by Christ upon the Crosse ; that then withall at the same time , yea in order of nature , first , their enmities one against another were removed as well as against God himselfe : All sorts of Enmities being to be removed ere Any sort of Reconciliation attained , surely under that notion , they cannot be considered reconciled to God , but withall it must be said , they are at peace , and so made one among themselves , at least these two doe mutually argue each the other . If indeed there had beene roome left for us to conceive , that our reconciliation with God had beene so wrought by Christ for us , as for each person consider'd onely single , and apart ( though even so it was intended , namely for each and every person ; and this is involved in that other : ) Then indeed it might have beene supposed that their enmities to God , had been slain and done first away , and reconciliation wrought with him first , by one primary act , & then after that , ex consequenti , as a secondary worke , our reconciliation amongst our selves had been cast in , and followed thereupon ; or which is all one , wrought and procured by a second act or intention of Christs . But if in one and the same very individuall act , and intention of their being reconciled to God , they were considered [ AS ONE BODY ] and that this is put in as an involved ingredient thereinto , so , you must necessarily suppose their owne mutuall enmities done away also , at least together therewith , by one and the same individuall act also ; and this consideration if there were no other , is a sufficient salvo to the forementioned difficulty . Now how this reconciliation unto God in one Body was performed by Christ on the Crosse , I shall handle in the second Section of this discourse . I shall trouble you no further with untying this knot , or the drawing out into one smooth continued line , the series of this coherence : For however ( take the 16. ver. in which of these senses you please ) the words in the 14. and 15. ver. are sufficient bottome for the heads of that whole discourse I intend . For these words , ver. 14 , 15. doe undeniably ( as all must confesse ) treat of the reconciliation of the people of God among themselves , and sufficiently hold forth these two Generalls . 1. The work of Christ on the Crosse to procure it , He hath made both one , having slaine the enmity in his flesh : and hath virtually ( in the virtue of his death ) broke downe the partition wall that occasioned it , which in his providence he after ruined . And 2. the work of Christ by his spirit in us , creating both one new man in himselfe . And now take the other words ver. 16. in either sense , or in both , ( which are not inconsistent ) however this is observable even therein ; that the Apostle was not content to have setly pursued the Saints reconciliation among themselves , in those two whole verses , the 14 , 15. but when he speaks of reconciliation with God also , ver. 16. he must needs add , and put in that clause also , IN ONE BODY ; the reconciliation then of the Saints mutuall is upon all accounts , the principall intendment of the Apostle here . The Division of the words . The Principall Heads of this Discourse set out , which are foure . NOw for the DIVISION of the words , That will fall according to either the larger , or else the more speciall scope of the words . If we take them in that first and largest comprehensivenesse , as treating of both our reconciliation with God , and betweene our selves also , and how Christ our peace is both , so they admit of this division and Analysis : 1. That the generall theme and argument of the whole should be premised in these words , Christus Pax nostra , Christ is our peace ; which is the inscription of a Proclamation of him under one of his eminent Royall titles , Christ the great and perfect Peace maker . And then , 2. Proclaiming him such , in all the branches or particulars thereof , that may argue him such . 1. As an Universall Peace-maker , as both , being a peace betweene all sorts of persons at variance , and also extending his mediation to the removing of all sorts of enmities . 1. Persons , as 1. Betweene us , ver. 19. that is , among our selves , abolishing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that enmity , ver. 15. 2. Betweene God and us , slaying that enmity also , ver. 16. thus an Universall Peace-maker . 2. The establisher of a through and a perfect peace , both for time past , and time to come . 1. Who hath already made and concluded it , as in his owne person , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he hath made it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he hath dissolved and broke downe , and so not now to be done . And 2. the same secured for the future , even for ever ; these enmities being abolisht , ver. 14 , 15. that is , utterly abolisht , as never to get head ; slain , ver. 16. never to revive . 3. Our compleate peace as in respect to all parts , that concur to it , and wayes of peace to accomplish it , and make it sure . 1. In respect of Parts . Both 1. Negative by removing and destroying even the very occasion of the enmity : The partition wall of ordinances , breaking that downe , and againe , ver. 16. slaying the enmity it selfe . 2. Positive , expressed in two words , Reconciling , ver. 16. making both one , ver. 14 , 15. Then 4. By all sorts of wayes accomplishing it , 1. representing us in his person , as in one body , ver. 16. personating all his people , and under that consideration reconciling them to God , and one another . 2. Meritoriously , taking on his person , ( as representing their persons ) all their enmities , [ in his flesh ] or the humane nature , sayes the 15. v. Hanging on the Crosse , ver. 16. and so offering that up as one common sacrifice to God for all ; ( He is said to reconcile all in one body by the Crosse , ver. 16. ) 3. Efficiently by his spirit , creating both into one man , of all conjunctions the neerest , and that creation wrought in himselfe , of all foundations of union the firmest : for they being both created one man , & united in and to himselfe , he is able and will be sure to hold them for ever together . And to put the more evident notice upon all he had said or should say of him in this respect , he intermingleth in the midst of his discourse , this Selah or note of observation , so making peace , ( take notice of it sayes he ) So or THUS , Universally , perfectly , compleately , & eternally . And this is one account of the words , and indeed of the whole and every part and particle thereof . But if we single forth that more speciall and principall ayme , afore mentioned , Christus Pax nostra , as in relation unto making peace among us , the elect of God : so in stead of any accurate division of them , I shall onely draw forth these four propositions , which will suck into themselves the strength of what these words have in them , as to this great point . Namely , 1. The story of the greatnesse of that enmity , ( the greatest that ever was , ) betweene Jew and Gentile afore Christs comming , and a while after , by reason of those Jewish rites and ordinances of the Ceremoniall Law , which the Apostle by a Metonymie termeth therefore the enmity . 2. The story of Christs transactions on the Crosse , by which he virtually slew and abolisht this enmity , and meritoriously made them both one , and reconciled both in one body . 3. The story of their actuall accord , and becomming one as the records of the Acts of the Apostles , and they in their Epistles have presented it unto our view : and the principles by which , and the providences whereby , that partition wall was broke downe , and the enmity allayed ; chiefly by creating both one New man in himselfe . 4. That the instance of all this was intended by God as a PRECEDENT , and leading cause under the New Testament , to assure us , that whatsoever should fall out in after ages , of difference among the Saints , yet still however they both might and should in the issue be reconciled , and their differences in a like manner allayed and compounded ; as also to shew the wayes and principles whereby to effect it . I. SECTION . 1 Head . The Greatnes of that Enmity , which was between Jew and Gentile , untill Christ purchased their Reconciliation . FOr the first , I have to present you out of this text , with an instance of the deepest , and most lasting enmity , between two sorts of men chosen to be one body unto God , that shared as then the whole world between them , ( Jew and Gentile ) that ever was or will be in all ages : which yet was compounded by Christ . View we it first in the generall through those expressions the text useth of it . The Apostle sets it forth to us , not barely by tearms of distance and division , calling them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Both or two , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , twaine ; nor simply of being enemies in an ordinary way , but speaks of an enmity in the abstract , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; a special enmity it was , not that which is common to man against man , ( who as the Holy Ghost that knows our nature tells us , are mutually hatefull to , and hating one another , Tit. 3. 1. ) But a knotted , twisted , combined enmity . That the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} disolved it , ver. 14. imports . A stirring active enmity , that lay not sleeping . This the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ver. 15. implies : He made it inefficacious , tooke away the strength , the energy , the operative virtue of it : Yea and if you will take in , and borrow from the expression ver. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , He slew it . It was a living spritefull enmity , yea that had a rage in it , ( we on the contrary call such an one deadly , because it aimes at life : ) The * word beares up to this , non tam occidit quam trucidavit ; Christ did not barely kill it , but bloudily with a rage , as provoked with the fiercenesse that was found in the enmity it selfe . For the rage thereof was cruell , and reacht up to heaven , as the Scripture speaks . Likewise an old Hatred , ( as the Prophet Ezekiel in his times tearmed it , speaking of that between the PhilistimGentiles , and the Jewes ; but this was now grown much older , in all , of 2000. yeares continuance , ) even from the first time wherein God separated the people from the rest of the Nations , as in Abraham by circumcision he did . A wall of separation ( if I may pursue the Metaphor in the text ) whose foundation was laid in Abrahams time , when circumcision was first given ( for that began the quarrell ) reared up higher by Moses rites , Further lengthned and stretched out in all the times of the Prophets , throughout all ages , untill Christ who came to abolish it , and breake it downe . And lastly , an Universall hatred in the Jewes to all Nations , and in all Nations to the Jewes . Even all who were called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Gentiles in the flesh , and uncircumcision by that which is called circumcision , ver. 11. as all Nations were tearmed and reckoned by them . Thus God foreordained , that as to honour his Sonne in reconciling us to himselfe , he permits the greatest sins and enmities to be in the hearts and lives of those he intends to save , against himselfe : so likewise that the highest and toughest animosities should be found , amongst those , ( when he should come on earth , ) that were ordained to be his people , to shew the Soveraigne power , and efficacy of his mediation , in constituting them one new-man in himselfe . These but in generall for a foundation out of the text . The story of the Particulars of it hath two branches : 1. What it was betweene them before Christ , and the conversion of either to the Christian faith . 2. What after conversion , and that both equally had embraced Christ . 1. Take the elevation of it before , both out of the Scriptures and other authentique Testimonies : Both , 1. Of the Jew against the Gentile . 2. Of the Gentile against the Jew . And I shall withall by the way , make a parallel of the one with the other . 1. Of the Jew against the Gentile . The quarrell was begun indeed by them ; they out of a carnall fleshly boasting of their priviledge to be the onely people of God , ( as they were ) scorned and contemned the poore Gentiles . The 11. verse insinuates this : Yea were Gentiles who are called uncircumcision by that ( nation namely ) which is called the circumcision in the flesh . It began at Nicknames : and the Jewes were they , that began to call names first , as interpreters have observed . And it began early , almost from the time when the seed of Abraham first received that badge of difference . You heare on 't in Jacobs time , To give our sister to one that is uncircumcised , that were a reproach to us . Gen. 34. 14. say the sons of Jacob in the case of Dinah . And after amongst all the race of the Jewes both good and bad in all ages , The same was used as a reproach , as by Sampson , Judg. 15. 18. by Jonathan , 1 Sam. 14. 16. By David , Chap. 17. 26. 36. By Saul , Chap. 31. 4. They judging it , ( though but a circumstance , yet ) far worse then death it selfe , to dye by the hands of the uncircumcised , or have the daughters of the uncircumcised triumph . 2 Sam. 1. 20. And in the Prophets uncircumcised and uncleane are all one . Isa. 32. 1. When they would accurse one to the most accursed death , ( as all Nations , according to what they have esteemed the worst of Deaths , they have accordingly expressed such like curses ; As Abi in malam crucem , among the Romans ) Let him dye ( said the Jew ) the death of the uncircumcised , as Ezek. 28. 10. When they imprecated the most ignominious buriall , Thou shalt lye in the midst of the uncircumcised , Ezek. 31. 18. A person excommunicate , accursed , and a heathen was to them all one ; Let him be as an heathen , Mat. 18. and they distinguish themselves from the Gentiles , by appropriating the title of sinners , wholly to the Gentiles ; we that are Jewes BY nature , and not sinners of the Gentiles , Gal. 2. 15. and God foreseeing how apt their spirits were to grow from hence into an abhorrency of all other Nations , made a specall Law to prevent it , concerning some particular Nations . Deut. 23. 7. Thou shalt not abhor an Edomite , for he is thy brother : thou shalt not abhor an Egyptian , because thou wast a stranger in his Land . Next see this enmity expressed in their carriages and dealings with the Gentiles , they not onely not communicate with them in sacris , in holy things , but their zeale was such , and this after the light of Christianity appeared to them , that they would have killed Paul , Acts 21. 31. for no other crime but this , ver. 28. This is the man hath brought Greeks , ( that is Heathens ) into the Temple , and hath polluted the holy place , ver. 28. nay they accounted it an abhominable thing , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( as in 1 Pet. 4. 3. the word is rendred , abominable Idolatry ) and so the vulgar Here ) to keepe company , that is , familiarly , yea or so much as to come , ( unnecessarily , ) to one of another Nation ; founding all this , upon that which was a peculiar command , upon a speciall ground , against the Ammonites and Moabites , Deut. 23. 6. Thou shalt not seeke their peace , nor their prosperity all thy dayes for ever . This they extended to all Nations : and This to that rigidity , that they would not doe ordinary courtesies of common humanity , Non monstrare vias eadem nisi sacra colenti , sayes Juvenal , not tell a mans way , to a poore wanderer , an act of civility : Non ad fontem deducere , to lead to a well for water , which was an act of charity . The Woman of Samaaia therefore wonders at Christ , Joh. 4. 8 , 9. How is it that thou being a Jew , askest drinke of me , which am a woman of Samaria ? for the Jewes have no dealings with the Samaritans . Each one of you ( sayes Christ ) will , and that on the Sabbath day , loose his Oxe or his Asse from the stall , and leade him away to watering , Luke 13. 15. but they would not doe thus much for an Heathen though ready to perish for thirst , not shew him a Well hard by , sayes the same Juvenal in the same place , Quaesitum ad fontem solos deducere verpos : not give a cup of cold water , which Christ makes the least of curtesies , save onely to their own * Verpi , as we say vermin and circumcised ones . So Juvenal scoffs them , & hoc Judaicum Jus , This is the Jewish Law . And no wonder of all this , for indeed they accounted all the Heathen as beasts made to be destroyed : ( upon the mistake of their Commission concerning those seven Nations , given up by God the Judge of the World ( in whose soveraignty it was , ) into their hands . ) Even Christ speaking in the common language of the Jewes , calls the Syropheniciam Woman and all the Gentiles doggs , Mat. 15. 25 , 26. as the Turkes call Christians at this day ; yea out of their own records some of the Rabbinicall interpreters upon Deut. 21. 11. they have delivered , that they accounted them feris deteriores , worse then beasts , & nuptias eorum innuptas , their marriages , no marriages , and therefore nec homicidium nec adulterium in eos committi posse , that it was no adultery to abuse their Wives , no murther to kill any of them , no robbery to take from them , by never so much violence . Which Josephus Albo Justifies in his disputation adversus Christianos , giving this reason , that be that lived without their Law and worshipt false Gods , he was a common enemy , & in eum illicitum nihil , and nothing can be unlawfull , that is done against him by them . Can malice be supposed to rise any higher ? and yet in that Nation it did against these poore Gentiles . 1 Thess. 2. 16 , 17. Contrary they are to all men , and it followes , forbidding us to preach to the Gentiles , that they might be saved . The Apostle speaking it by way of aggravation , of their malice , seemes to intend it not onely consequenter , that they denied them the Gospell , without which , they could not be saved : but farther intentionaliter , what was in their intentions , that suppose , they had thought the Gospell a meanes of salvation , they would have forbad it to be preacht to them , that they might not be saved . Is there not worke for a Peacemaker now ? This on the JEVVES PART . And can we think the GENTILES were behind hand with them ? and yet the truth is , the Gentiles were the more moderate of the two , as the 11 verse here , and the Parable of the good Samaritane , that poured Oyle into a strangers wounds , and the story of the Samaritan Woman , All shew : for shee layes fault on the Jew , that HE would not aske water of a Samaritan , and not è contra . It were too much to reckon up all that might be , out of their Poets and Historians . I will but so far make mention of some Testimonies of the Gentiles hatred against the Jewes , as they make up a parallel with what hath beene said of the Jewish enmity against the Gentiles : thereby to manifest that the Gentiles were even with them , if not in malice , get in jeeres and scornes . 1. Did the Jewes reproach them as uncircumcised , as you heard ? the Gentiles on the contrary scorned the Jewes as much for circumcision , calling them Apellas , Judaeus Apella : Curtos , so * Horace ; Recutitos , so † Martial . And * Persius , Verpos , as also Juvenal . There is wit in these , but so unseemly as I must forbeare to English them : They were jeeres at their circumcision . 2. Did the Jewes abhor the Gentiles and not converse with them ? the Gentiles on the other side would hold their Nose at the Jewes when they met them , and cry * Faetentes Judaeos , stinking Jewes : † vel fortuitum eorum occursum oculis horrebant , animo persequebantur , they abhord the sight of them , if by chance they met them . And 3. esteemed them of all Nations the worst : so Marcus the Emperour , but passing through Judaea to Egypt , and observing their manners , dolenter dicitur exclamasse , O Marcomanni , O Quadi , O Sarmatas , tandem alios vobis deteriores inveni : which was as if when wee would expresse the wretchednesse of any Nation we accounted most vile , should say , O you Canniballs , yea barbarous savages , that are found amongst the wildest Africans or Americans , We have at length found , and light upon a Generation of men , worse by far then you . In this manner doth he speak of these Iewes . And 4. As the Iewes turned it into a curse to be a Gentile , as you heard : so the Gentiles in their cursings , turned the like upon the Jewes . Jer. 24. 9. And I will deliver them to be removed into all the Kingdomes of the Earth for their hurt , to BE AREPROCH , and a PROVERB , and a TAVNT , and a CURSE in all places whither I shall drive them . It was Gods own Retaliation upon them and fulfilled ; as we now , so the Hearthen then imprecated on themselves , I were a Iew , if I did so or so , and thus in all places , as the Prophet hath it : yea Jer. 42. 18. they were made , an EXECRATION , AN ASTONISHMENT , and A CURSE . What can be more ? 5. As they esteemed all other Nations as Doggs and Beasts : the Gentile doth the like by them , and reckons them but as Swine , the most contemtible of Beasts , and this in a witty retortion from the Iewish practices , Nec distare putant humana carne suillam . putting this interpreation upon their forbearance to eate swines flesh , that mankind and swine were alike to them . And 6. As they hated all Nations , so the Gentiles resented accordingly this Catholique spirit in the Jew against them all , which turned their hearts universally to hate them . Ashuerus had 127. Provinces , amongst which , the Jewes ( as we reade ) had enemies in them all . Est . 8. 9. and 9. 16. compared , whom the Kings Letters restrained with difficulty from falling on them in every Nation : And they accuse and arraign the Jewes , 1. As hurtfull to Kings and Provinces , Ezra 4. 15. as continually moving sedition , in the same place of Ezra 4. 15. They are a people that of old time have moved sedition . And the same aspersion went current among the Romanes and Greekes many hundred yeeres after : These men being Jewes doe exceedingly trouble our City , Acts 16. 20. say the Philippians to the Magistrates of the City . They lay their accusation that it was the genius of the Nation : it is their Knowne custome so to doe . 2. As unsociable to the rest of mankind . Antiochus friends in Diodorus pleaded thus against the Jew : That they alone of all Nations were insociable , and not capable of any mixture or coalescency with them ; no not at table ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . In Esther you have the same intimated , c. 3. 8. There is a certaine people ( speaking of the Jewes ) scattered abroad and dispersed among the people , whose lawes are diverse from all people , &c. 3. The Gentiles accused them as enemies to all Nations , so in that of Diodorus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that they wisht well to none : and not only so , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to account all others enemies . So also Tacitus l 5. adversus omnes alios hostile odium , an hostile and deadly hatred is in them against all others . Yea {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , haters of mankind ; so also it followes there in Diodorus . 'T is strange the Apostle should expresse it , in the very same manner , and neere the same words , They ARE CONTRARY TO ALL MEN , and God they please not , 1 Thess. 2. 16 , 17. 4. As they founded their hatred against the Gentiles on this , that they were Worshippers of other Gods , so the Gentiles accused and detested them as * Hostes immortalium Deorum , Enemies of the immortall Gods : and Religion was the cause of all this , these rites here were the partition wall . And Lastly , Under the notion of such a manner of persons as these , were they universally hated by all Nations , as the Bookes of the Prophets doe shew , especially Ezekiel and Jeremy , where the Cup is carried to all Nations for no other crime then their enmity to the Jewes ; likewise the Bookes of Esther and Ezra : and accordingly persecuted they were , upon that account ; banisht out of Rome againe and againe , as by Claudius , Acts 16. 20. As by other Emperours : and at last they destroyed both their City and Common-wealth . You have seene the enmities of both . And was there not cause to wish and pray , as David Ps. 14. upon the like occasion , Oh that the salvation ( or Saviour and Messiah ) were come out of Sion : or , The desire of all Nations were come ? This for the story of their enmity afore their conversion : that of their enmity and dissentions that continued after , though proper to this , yet comes more fitly in , and cannot be disjoynted from the third part of this Discourse , where it will have its place in order , to shew , How those enmities were actually allayed , and composed betweene them . II. PART . II. Head . What hath been done in the person of Christ himselfe on the Crosse , Virtually and Representatively , towards our reconciliation Mutuall . A two-fold reconciliation between the Saints themselves , in and by Christ , held forth in the words , and distinguisht . THis second is to unfold the transactions by which Christ hath virtually slaine and abolisht all this enmity , and procured this peace . Now to make way for the distinct handling of what belongs to this second Head from what is to follow in the third ; And to sever the one from the other , I desire that in the text this difference may be observed betweene the things that Christ hath done for the effecting and accomplishment of that peace . 1. What was transacted and done simply and abstractly in his owne person alone , for the procurement of it , On the Crosse . 2. What he workes efficiently in us , ( though concretely , in himselfe , upon us ) by his Spirit ; and through Providences , to the full accomplishment thereof . The first of these belongs to this second Head ; the last of these takes up the third Head . Onely for the clearing of this method , I shall desire it may be noticed , how evidently in the text , these two sorts of workings by Christ are distinguished each from other , and ranged there in the order I have proposed them . Here is manifestly a double making of these twaine one : 1. The one exprest in time past ; the other as to come , and to be perfected . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , who hath made both one , v. 14. and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , having abolisht , v. 15. in his owne flesh personally . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , That he might make both one . The first antecedent , and already done ; the other consequent , and to be accomplisht : the latter distinguisht from the former , as the consequent or effect from its cause : He hath made both one , THAT HE MIGHT create both one into one new man ; the influence and vertue of the first , bringing about the latter . And 2. accordingly in the Originall , these two are further distinguished by words of a different import ( though our Translation hath taken no notice of it , but hath folded them up each , under one and the same word [ making one ] so making them one indeed ; But ) the first {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} making one , v. 14. is of a more large signification , and is appliable and extendible to expresse ( as here also it is intended ) a virtuall , influentiall making Us one in his own person , afore we are made one in our selves . The latter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( more restrictive ) properly and strictly signifies Creation , [ CREATING both one ] or making both one by a new creation : And therefore [ IN ONE NEW MAN , ] is added as the product of this second kind of making : and this imports a physicall efficiency , and working upon us ; a moulding and forming us , by creation , into this onenesse among our selves , although the mould in which this latter is wrought and cast , is his person also , [ in himselfe : ] Yet not in himselfe , considered personally and alone , but as uniting us to himselfe , and so working upon us concretely through in and by himselfe . And therefore 3. they differ , the first being performed in himselfe singly , personally when he was in this world , and especially on the Crosse , and is therefore exprest as past , Hath made one , as a businesse done , and perfected already , as much ( in respect of such a way making one ) as ever it shall be . The other to be effected afterwards in us , in our severall ages , and by degrees , as the new Creature is : that he might create of two , one new man . To illustrate the difference of these two makings one , but in one parallel instance ( although the like duplicate is found , and distinction holds in all kind of works done in us , and for us by Christ : ) because it is the next akin to this . The parallel is that of Reconciliation or making peace betweene God and the Saints . These two workes , as they are the neerest twins of all other done for us by Christ : so are they , herein , exactly parallel and alike . Now unto the accomplishment of our reconciliation with God , a double reconciliation is necessary : The one wrought out of us , in Christs person for us ; God was in Christ reconciling the world : The other in us ; We beseech you to be reconciled to God , 1 Cor. 5. 19 , 20. The like holds in this our Reconciliation Mutuall . Or to set the likenesse of these Gemelli to your view in another glasse ( that is , another Scripture ) that gives forth the neernesse of the resemblance of this sort of Reconciliation , in parallel words and lines , to those in the text , it is , 1 Coloss. 20. He sayes first , Christ having made peace by the bloud of his Crosse , to reconcile all to himselfe ; this is a work already done , and done FOR ALL , at once , meritoriously , and representatively , as there it followes . [ In the body of his flesh through death , v. 22. ] After which he speakes of another reconciliation of us , wrought in us , towards God too , in these words , And you that were enemies hath he NOVV reconciled . This latter therefore wrought since , and after the former , was perfected , as the effect of it . The very same or like here you have expressed of that reconciliation or making one of the Saints mutually , which we have in hand . 1. He hath made both one , v. 14. in his flesh , v. 15. in one body by the Crosse , v. 16. thus meritoriously and representatively . 2. That he might create of twaine in one new man , so efficiently : Both must goe in their severall seasons and successions to the effecting thereof , or there would not be peace . I have given you the grounds for these generall heads out of the text ; I come to such particular branches of each , as into which the text also spreads it selfe , and is a roote unto them . 1 SECTION . Two Branches of what Christ did in his own person , On the Crosse , to reconcile the Saints . 1. By way of sacrifice , and taking on him their enmities . 2. Of representation , [ in one body ] in himselfe . THat which is proper ( as was said ) to this PART , is , What hath beene done in Christs own person . The particulars hereof are two , which I find in the text , ( to the materialls of which I confine my selfe , and shall take them in that order in which they lye : ) 1. By way of sacrifice , having taken on him before God the enmities of both against each other , and so offering up his flesh as a sacrifice for both . The 2. By a voluntary assuming and gathering the persons of all the Elect into one BODY in himselfe : he representing and sustaining their persons , and so [ in one body ] reconciling them unto God . Both are expressely and distinctly mentioned : The first in these words , Having abolisht the enmity ( namely , between them ) in his flesh : which flesh , taking on him their enmities , was made a sacrifice on the Crosse , therefore v. 16. By the Crosse is added . The second in these words , That he might reconcile both to God in one body : and though both these were performed at once , and by one individuall act , yet that act is to be lookt at , as having these two distinct considerations concurring in it . And the first in order of nature , making way for the second , as in opening the connexion of v. 15 , and 16. I have already shewed ; I must handle them therefore each apart . How Christs offering himselfe up as a sacrifice to God , and his standing as a common person in our stead before God , should abolish all our enmities against God himselfe , and reconcile us unto him , This is ordinarily and generally apprehended , and were proper to speake of , if our reconciliation to God himselfe had beene the theme set out to be treated of : But how these very same acts and transactions of Christ should together therewith conduce to our reconciliation one with another , this onely is genuine at this time , and to be eyed as the direct and proper levell of what doth ensue : although even this is so involved with that other , that this cannot be explicated without supposing and glancing thereat : this but to set and keepe the Readers eye steady upon the single marke aymed at . 1. Branch . Two things to explicate the first Branch . 1. That Christs offering himselfe was intended as a sacrifice for Enmities betweene the Saints , as well as against God . TWo things are distinctly to be spoken unto for the clearing of these things . 1. That the offering up Christs flesh on the Crosse , was intended as a sacrifice , as well for our reconciliation mutuall , as for reconciliation with God . 2. How according to the analogy of the ends , use , and intent of sacrifices of old , the offering up of Christs flesh should be intended and directed as a sacrifice , to take away these our owne enmities , and make peace and friendship amongst our selves . For the first , which is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of this point , That as a sacrifice it was so intended , the whole frame and contexture of these words doth evince it . 1. When he sayes v. 15. That he hath abolisht the enmity in his flesh , he doth undeniably intend that enmity which was betweene these twaine , the Jew and Gentile ( this hath beene proved afore : ) and therefore he is found particularly to instance in the rites of the ceremoniall Law , ( which by a metonymie he calls the enmity , ) as the outward occasion of that bitter enmity in each others hearts . Now then 2. That this enmity was taken away by his flesh as a sacrifice ; First , The laying together the phrases of the Text , evinceth it ; as when he sayes , He hath abolisht this enmity in his flesh . 1. In saying the enmity in his flesh , it necessarily imports his having taken that enmity in or upon his owne flesh , to answer for it in their stead . Even as well , as when in the 16. verse , he is said to have slaine the enmity ( namely , against God ) in himselfe ; thereby is intended , that he tooke that enmity on himselfe ; undertaking to pacify and allay , and by being himselfe slaine , to slay it . 2. In saying in the time past , that he hath abolisht it , in his flesh , this notes out a virtuall act perfectly done and past , ( as in him : ) by vertue of which it is to be destroyed actually in us after . Unto which 3. adde that in the 16. v. there is an additionall word [ By the Crosse ] put in , which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or in common , is to be referrd to the abolishing of this enmity in his flesh , v. 15. and reconciling us mutually ; as well as to the slaying of the enmity against God mentioned , v. 16. as that which equally and alike shewes the way , how , we are to understand that in his flesh , he hath perfectly abolisht both these enmities ; namely , by taking on his flesh that enmity , and offering it up upon the Crosse as a sacrifice for it . For to say , by the Crosse , or by the sacrifice of himselfe on the Crosse , is all one : so as what the one verse wants , the other supplies : In his flesh , sayes the 15. v. By the Crosse , sayes the 16. and ( which will warrant this ) we have elswhere both put together , 1 Coloss. 20 , 22. By the bloud of his Crosse , in the body of his flesh , through death . 2. The paralleling this place with that of the 2 Coloss. argues this : The enmity here instanced in , by a metonymie is the rites of the ceremoniall Law : which he is sayd to have made voyd or weake . Thus expressely v. 15. Having abolisht in his flesh the enmity , the Law of Commandements in Ordinances : Now the abolishing thereof is in that second to the Colossians expressely said to have beene by the sacrifice of His Flesh on the Crosse : or which is all one , That , by His being nayled to the Crosse , He nayled it to His Crosse , Coloss. 2. 14. Blotting out the hand-writing of Ordinances that was against us , and tooke it out of the way , NAYLING IT TO HIS CROSSE , which fully accords with this Text , He abolisht it in his Flesh by the Crosse . Lastly , ( for a winding up of this ) The parallel which the Apostle observeth in his Discourse betweene his effecting our Peace and Reconciliation with God , and this our Peace and Reconciliation one with another , will induce to it : He being first alike in common termed our peace . v. 14. in respect to either . Then to demonstrate each apart , a double enmity ( as I observed at first ) is distinctly and apart mentioned by him . The one v. 15. the other v. 16. Of the one he sayes , he hath abolisht : of the other , hee hath slaine it : of the one he sayes , he hath abolisht it in His Flesh : of the other , in himselfe ( as the Greeke hath it v. 16. ) And so those words by the Crosse are common to each : As those first words , [ He is our Peace ] were to all that followed . And so as the Parallel hath hitherto run along in these particulars , so it holds on , that looke How in this , or by what way He slew the enmity betwixt God and us , on the Crosse , by the same way he abolisht the enmity betweene the Jew and Gentile , or the people of God mutually : But he slew the enmity betweene God and us , on the Crosse by taking those our enmities against God on Himselfe , and they being found on him , he was slaine and sacrificed for them on the Crosse , and thereby slew them and reconciled us to God : In like manner then it is to be understood , that HE first tooke all our enmities against one another on His Flesh [ in His Flesh ] sayes the Text : ( and it was the generall intent of Sacrifices to be offred up , for what was layd upon them or reckoned to them . ) And so , our enmities being there all found in His Flesh , that Flesh was offred up for them , and so they were all dissolved and abolisht and made weak , as the Text speaks of them , in his being dissolved or made weake ( as the 2 Cor. 13. and Phil. 3. speakes in like manner of him . ) So then as there was a double enmity , and a double slaying which the Apostle mentions ; so there must be in this one Sacrifice a double consideration in the intention thereof : It is a Sacrifice serving at once , to slay & abolish both the one and the other : he being in common alike and indifferently termed , Our peace , as in relation unto either ; there being nothing also done for us by Christ , but the like was first done on Himselfe . The second thing to explicate the first Branch . That one end or Use of Sacrifices , both among Jewes and Gentiles , was to ratifie peace betweene Man and Man , as truly as betweene God and Man : and that Christs Sacrifice holds an Analogie herein to other Sacrifices . THis being cleared , I come to the second , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , namely to demonstrate how according to the Analogy of the ends , and use of sacrificing of old in the shadow , Christs Sacrifice was likewise intended and directed to make peace betweene Man and Man , Jew and Gentile , as truly and as genuinely as betweene God and Man . For the illustration of this , we must know and consider , that of old Feuds or enmities betweene Man and Man , were removed and put to an end , by Sacrifice : and also leagues of amity and friendship even betweene Man and Man , were antiently ratified and confirmed , and Reconciliation established by Sacrifices : and as by Sacrifices so likewise AFTER Sacrifices , or over and beside Sacrifices , by eating and feasting together , and this both among Jewes and Gentiles ( of which latter , namely , that by eating together , friendship was sealed , we shall have further use anon to confirme and explicate this very Notion in hand . ) I say leagues of peace and friendship were used to be ratifyed by Sacrifices solemnly afore God : so to make such Covenants , a matter of Religion ( to bind the stronglier : ) and not to be meerly the obligations of humane faith and honesty : even by this , that men did finde them ratifyed in the presence of a Deity ; which they worshipt as their God , by so solemne and Religious and Action ; which did withall invocate from God a curse upon the infringers of that peace and friendship made thereby . This to have beene their use , I am to cleare . We may consider that though all Sacrifices were offred up afore and unto God , yet not all onely by way of expiation , or atonement made unto God , or as expressions of thankfulnesse unto him : but some were Sacrifices of pacification , and faederall in their intention , betweene Man and Man , being offred up before God as a witnesse and avenger . This to have been one use of Sacrifices is evident both among Jewes , and likewise Gentiles ( who were in their Sacrifices and the rites thereof imitators of the Jews . ) 1. The Jewes . Jer. 34. from v. 8. &c. we reade , That Zedekiah the King made a solemne Covenant with the people , and they with their servants to let them goe free according to Gods Law in that behalf made Exod. 21. 1. and Deut. 15. 12. and this Sacrificiall Covenant was solemnely performed in Gods House , and before God , as v. 15. and 18. The rites of it were , They cut a Calfe in twaine , and passed betweene the parts of the Calfe , even the Princes and all the people , v. 19. in token that it was one common Sacrifice between All those parties , Masters and Servants , and the joint act of each , which being thus solemne , afore God , carried with it an implicit or tacit execration , That if either brake this Covenant in this manner confirmed , then let God so deale with them , as this Calfe sacrificed was dealt withall : and therefore these having broken this Covenant , v. 11. ( which breach of Faith was the occasion of this part of Jeremies message to them ) God threatens to bring the curse invocated and signified by that rite , upon them , and to retaliate the like unto them v. 18. I will GIVE the men that have transgressed MY COVENANT so he calls it , because the matter of it was his command , and it had been ratified before him , as it followes : ) which have not performed the words of the COVENANT which they had made BEFORE ME , when they cut the Calfe in twain , and passed betweene the parts thereof . That , therefore [ I will give , ] it is verbum similitudinis ( as 't is often used : ) whose meaning is , I will make them as that Calfe , I will answerably deale with them : and so it is explained ; I will give them into the hands of them that seeke their life , and expose them to the Sword of the slayer , to slay at his pleasure , as you have done this beast , which you Sacrificed : and their dead bodies shall be for meate to the fowls of Heaven , &c. The like intendment of Sacrifices with the same rite , and like imprecation to confirm Leagues and Covenants , & end feuds , was in use among the Heathen , as might be evidenced by many Quotations , which I have met withall . To instance in one out of Livy which is most punctuall to the thing in hand , and parallel to the former out of Jeremy . They cut a beast in two , The midst and the head with the bowells were placed at the right hand of the way : and the hinder parts on the left hand , and both the Armies ( that made the league , ) passed betweene this divided Sacrifice . And as the same rites with the former are expressed in this , so the same imprecation is recorded at the making of this Covenant , and by Sacrifice confirmed , recorded by the same Author , when these two Nations , Albanes and Romanes , made this league : Si prius defexit , Tu illum Jupiter sic ferito , ut ego hunc porcum hodie feriam : Let God strike him that breakes it , as I strike this Swine , sayd the Sacrificer . Et caesâ jungebant foedera porcâ . Aeneid Virgil . l. 8. The Holy Ghost speakes in like language , Psal. 50. 5. My people that have made a Covenant with me by Sacrifice . To bring all this home to the point in hand : There being to be a perpetuall League and Covenant of Peace to be strucken between Jew and Gentile , and all other the elect of God , who should be at variance in any Age ; and Christ having interposed himselfe as a Mediatour for us to God , he did with all undertake to be an Arbiter betweene them , ( and us all ) among Our selves , for all Our differences also : and he offred up his Flesh as one common Sacrifice upon the Crosse , at once to be expiatory , to God , to blot out the sinnes and enmities of ours against God Himselfe : So also pacificatory betweene Man and Man , Jew and Gentile , and all other the elect : and therein answering to , and fulfilling one true end and intendment of Sacrifices , as well as in the other of making atonement to God . And the Text you see having said first , that hee is made our Peace , in making both One , vers. 14. and then pointing us to his Flesh , as ( in ) which he bore their enmities , vers. 15. and then carrying us to the Crosse , vers. 16. it evidently ( as was said , ) argues , That Hee was made our Peace , by being thus made a pacificatory Sacrifice , for both . And surely ( if there were no other reason to confirme it , ) all Sacrifices in all their ends and uses having beene but shadowes of this , and His Flesh and the Sacrificing it being the subtance , this eminent Sacrifice of his must needs be supposed ( as such , ) to have the Perfection , Use and Efficacy , that all other Sacrifices could any way be supposed subservient unto , or it had not beene the complete perfection of them ; Especially there being this need of having His Sacrifice directed to this end , as well as to that other , there falling out so great animosities among those that were members of Him ; which as it call'd for a Sacrifice to bee offred up to allay and destroy them : so CHRIST in Sacrificing Himselfe would not leave out , or lose this part of His Glory and Perfection in this respect . Hence accordingly , as here He is termed our Peace ; so elsewhere the Covenant of the People , and both in the like latitude of sense and meaning . When here He is called our Peace , the meaning extends not onely to His being our Peace betweene God and us ; but betweene our selves also : so when Hee is called the Covenant of the People , it intends not onely His being a Covenant unto God for us , but a Covenant afore God OF US ; or ( as there 't is expressed ) of the People of God , namely among themselves . Hee is twice so called , and with much evidence , as to this sense : Isai. 4 2. 6. I will give thee for a Covenant of the People , that is , ( sayes Sanctius , ) to the Jew , and for a light of the Geatiles : and thus a Covenant of both . And Ch. 49. 8. For a Covenant of the People to establish the Earth , that is , to this end , to settle in peace the whole Earth , both Jew and Gentile ; so then a Covenant of the People ( as you see ) even in this very respect : Peace on Earth , among men , as well as good will toward men from God in Heaven , being the foote of that Song was sung at His Birth , and the sum of what is here said ; He is our Peace . II. SECTION . The Analogy betweene the Rites of such pacificatory Sacrifices , and this Sacrifice of Christs as offred up for our mutuall enmities : and how This end and intention of Christs Sacrifice is held forth in the Lords Supper . NOw observe further , A correspondency unto those rites mentioned , that were used in those Sacrifices of peace , also held forth in this Sacrifice of His . The Beast in such cases was divided and cut in twain for both parties to passe through , and so peace to be made between them . And Christ to make both , or , twain one ( as here , ) was divided and cut ( as it were ) in twain : The Godhead for a time forsaking the manhood , My God , my God , why hast thou forsaken me ? His Soule also being by Death separated from His Body ; his joynts loosned , to dissolve this enmity ; the vaile of His Flesh rent , to rend the partition wall . Thus He was cut in twain as one common Sacrifice , between both . And againe as the sacrificing of the beast cut a sunder was reckoned the common joynt Act of both parties in such a case , and they were esteemed by God , and by one another , each to have an hand in the sacrificing of it , and as consenting to the Covenant and peace that was intended to be entred into and ratified by it : so here in this . And though we then personally existed not , yet all we being considered in Him , by God , ( who gave us to Him ; ) and by Himselfe , that voluntarily sustained our persons , and He offering up Himselfe as a Sacrifice on our behalfe , and for our behoofe and in our names ; Hence His Will in offring up Himselfe , was volunt as totius , the act and will of the whole body , whose persons He sustayned ; our wills were thereby involved in His will ; His act was our act : and it may truly be said , that a Covenant of peace was then made afore God , BY US , and for us : for He was our Priest therein for us , as well as our Sacrifice . And hence in a further correspondency to the manner of those typicall Sacrifices : Therein although the Priest onely offred up the Sacrifice for the People , and in their name and stead , yet to shew it was their act , they used to eate of it after , or of that which was offred up with it . The interpretation of which eating thereof , by the People , the Apostle gives us to be this , 1 Cor. 10. 18. They that did eate of the Sacrifices were partakers of the Altar : that is , thereby they declared the Sacrifice to be theirs , the offering it up to be their Act , that they partook , and had an hand in it , as if they had been at the Altar with the Priest himselfe . Just in like manner , to shew that we were reckoned consenting to , and partakers in this sacrifice of Christ our Priest , and that it was our own act , we doe in like manner partake of that Sacrifice by eating of it ; The Lords Supper being as Tertullian rightly termed it , Participatio Sacrificii , which Notion the Apostle there confirmes in a parallel of the Lords Supper in this very respect , to the case of those Sacrifices then ( for unto this purpose it was that he brings in that instance of the sacrifices , v. 16. ) The bread which we breake , ( sayes he ) is it not the communion of the body of Christ ? namely considered , as sacrificed once upon the altar of the Crosse , and so by eating thereof , we are all partakers of that one bread , as the thing signifying ; and of that one body sacrificed , as the thing signified : and so by this way of partaking therein , namely , by eating thereof , is shewn , as in the sacrifices of old , that it is our owne sacrifice . And this not onely as a Estius upon the place , who sayes , That by eating they were accounted partakers of the sacrifice , as that which was offered for them : But further as b Grotius , ( speaking of the Lords Supper , upon Mat. 26. 25. ) They are in Christs intent , sayes he , through their eating thereof , So partakers of this his sacrifice , quasi ipsi hoc obtulissent , as if themselves had offered it up . And thus to hold forth this previous consent of theirs , was one part of Christs intent in instituting eating and drinking in the Lords Supper , in a correspondency to the like mysterious intent in the peoples eating of the sacrifices of old : Grotius indeed puts the reason , why it is to be esteemed , as if we had offered up that sacrifice , onely upon this , because it was offered up by him ( sayes he ) that had taken their nature : but I adde out of this text , because he had tooke on him their persons , in One Body , and their enmities , and stood in their stead , as their Priest , as well as their sacrifice : and so it was to be reckond their act on his Crosse , as much as the peoples then , who used to bring the sacrifice to the Priest , who , there , offered it alone upon the Altar ; whereas here WE ( our selves ) were brought to Christ by the Father to undertake to be a Priest for Us , and he voluntarily undertooke Our persons . And so , as Levi is accounted to have offered tithes in Abraham his Father , when he paid them to Melchisedech ; so we much rather to have offered up a common sacrifice of peace amongst our selves , when Christ offered up himselfe . And hence also likewise , as in those pacificatory foederall sacrifices between two parties of men , whoever of them went about to violate or infringe the tearmes of peace , that sacrifice was intended to confirme , did ( by reason it was his act ) bring upon himselfe the curse , which ceremonially and visibly was inflicted on the beast or sacrifice slaine : so here this act of sacrificing of Christ for mutuall peace being thus interpretativè OURS , and our consent involved , Hence I say in like manner , whoever goeth about to breake this Covenant , and seeketh to uphold the enmity among the people of God , he doth not onely renounce his owne act , but what in him lies , frustrates that intention of it ; and so further incurres the imprecation infolded in it , and brings upon himselfe the bloud of the Covenant , as in allusion to this curse ( according to the implyed intent of such a sacrificiall Covenant ) the Apostle speakes Heb. 10. Now further to finish this Branch , let this be added ; That Christ was not simply offered up as a sacrifice to confirme a meere or bare league of peace and amity betweene us : ( sometimes such sacrifices afore spoken of were designed onely to make and bind new Leagues and Covenants betweene such parties , as never had beene at variance : ) But here in this case of ours , as there was a Covenant of amity to be strucke , so there were enmities to be abolisht and slaine , as the text hath it ; and that by this sacrifice and slaying of his flesh : which cannot be conceived otherwise to have beene transacted , but that as in other sacrifices offered up , the trespasses were laid upon the head of the sacrifice , and so in a significant mystery slaine and done away in the death of the thing sacrificed : And that as in that other way of reconciling us to God , The Lord did lay upon him the iniquities of us all , namely , against himselfe ( as Isay speakes in allusion unto the rites ( and the signification therof , in those sacrifices : ) to which this text simularly speakes when it saies , He slew the enmity in himselfe , v. 16. ) So answerably it was in this ( which is its parallel : ) All the enmities and mutuall injuries and feuds between us the people of God , were all laid upon him , and he tooke them in his flesh , and in slaying thereof slew these also , and abolisht them , that so he might reconcile them in one body . And so the same nailes that pierced through his hands and feet , did naile all our enmities , and the causes and occasions of them , to the same Crosse , as 2 Coloss. insinuates . So as , we are to looke upon Jesus Christ hanging on the Crosse , as an equall Arbiter betweene both parties , that takes upon himselfe whatever either partie hath against the other . Lo here I hang ( saies Christ a dying ) and let the reproaches wherewith you reproach each other fall on me : The sting of them all fix it selfe on my flesh ; and in my death dye all together with me ; lo I dye to pacific both : Have therefore any of you ought against each other ? Quit them , and take me as a sacrifice , in bloud betweene you ; onely doe not kill me , and each other too , for the same offence : for you , and your enmities , have brought me to this altar of the Crosse , and I offer my selfe as your peace , and as your Priest : will you kill me first , and then one another too ? And thus , if taking all your sinnes against God himselfe upon his flesh , and sacrificing it for you , is of prevalency to kill , and slay that enmity ; much more is it of force to kill these your enmities also . Thus , like as by assuming the likenesse of sinfull flesh , he killed the sinne in our flesh : so by taking these our enmities and animosities in his flesh , he slew and abolisht them : and as his death was the death of death , so of these . And like as he cured diseases by taking them on himselfe by sympathy , 't is said of him when his healing of them is recorded ) Himselfe tooke our infirmities , and bare our sicknesses : And as not our sinnes against God onely , but our sicknesses by sympathy : so , not our enmities against God onely , but our animosities one against another ; and by bearing them abolisht them ; by dying as an Arbiter betweene us , slew them : and therefore in the text , he is called our peace , not our peacemaker onely , ( when this peace amongst our selves is spoken of , ) to note out , as Musculus observes , that he was not onely efficiently our peacemaker , the Author of our peace , but our peace materially , the matter of our peace , by the sacrifice of himselfe . God is stiled our peacemaker , our reconciler ; God was in Christ reconciling the world : but not our peace ; this is proper to Christ : and why ? but because he onely was the sacrifice of our peace , and bore our enmities . Even as he is not only called the Redeemer , ( so God also is , ) but redemption it selfe . Now for a coronis to this first Branch , and withall to adde a further confirmation yet , that Christs death was intended as a sacrifice to these ends , for amity and unity among Gods people , we may clearly view and behold this truth in the Mirrour of the Lords Supper . One most genuine and primary import whereof , and end of the institution of it , being this very thing in hand : ( I shall have recourse thereto againe in the next Branch also upon the same account that now . ) The Lords Supper in its full and proper scope , is , as you know , a solemne commemoration of Christs death offered up upon the Crosse , or if you will , in the Apostles owne words , it is a shewing forth his death till he comes : And doe this ( sayes Christ ) in remembrance of me ; namely , in dying for you : and so withall to commemorate with application to themselves , the principall ends and intendments of that his death , which is therein acted over afore their eyes . Hence therefore I take this as an undoubted maxime , which no knowing Christian will deny ( and it s the foundation of what I am now a building : ) That looke what principall ends , purposes or intendments this Supper or sacrificiall feast holds forth in its institution unto us : those must needs be lookt at , by all Christians , in the like proportion , to have been the maine ends and purposes of his death to be remembred . So that we may argue mutually from what were the ends of Christs death , unto what must needs be the designed intendments of this Sacrament . And we may as certainly conclude , and inferre to our selves , what were the intendments of his death , by what are the genuine ends of that Sacrament . These answer each to other , as the image in the glasse doth to the principall lineaments in the face ; the impresse on the wax , to that in the scale ; the action , the signe and remembrances , to the thing signified and to be remembred . Now it is evident that Christ upon his death instituted that Supper , As , to be a seale of that Covenant of Grace betweene God and us , ratified thereby ; so , also to be a communion , the highest outward pledge , ratification and testimony of love and amity among his members themselves . And accordingly , it being in the common nature of it , a feast : looke as betweene God and us , it was ordained to be epulum foederale , a Covenant feast betweene him and us : ( the evidence whereof lyes in this , That he invites us to his table as friends , and as those he is at peace withall , and reconciled unto : ) So , in like manner betweene the Saints themselves , it was as evidently , ordained to be a Syntaxis , a love feast , in that they eate and drinke together at one and the same table , and so become as the Apostle saies , ONE BREAD . And againe , looke as betweene God and us , to shew that the procurement of this peace and reconciliation betweene him and us , was this very sacrifice of Christs death , ( as that which made our peace , ) God therefore invites us , post sacrificium oblatum , after the sacrifice offered up , to eate of the symboles of it ; that is , of Bread and Wine , which are the signes and symboles of his body and bloud sacrificed for peace : So in like manner doth this hold as to the peace betweene our selves : And we may infer , that we were through the offering up thereof , reconciled one to another , and all mutuall enmities slaine and done away thereby , in that we eate together thereof in a communion ; which was a sacrifice once offered , but now feasted upon together : And doth shew , that Christians of all professions or relations of men have the strongest obligations unto mutuall love and charity : For the bread broken and the cup are the symboles of their Saviours body and bloud once made a sacrifice ; and therefore they eating thereof together , as of a feast after a sacrifice , doe shew forth this Union and Agreement , to have been the avowed purchase , and impretation of the body and bloud so sacrificed . There was a controversie of late yeares fomented by some through Popish complyances , That the Lords Supper might be stiled a Sacrifice , the Table an Altar , which produced in the discussion of it ( as all controversies doe in the issue some further truth ) the discovery of this true decision of it : That it was not a sacrifice , but a feast after and upon Christs sacrificing of himselfe ; Participatio sacrificii , as Tertullian calls it , a sacrificiall feast commemorating and confirming all those ends for which the onely true and proper sacrifice of Christ was offered up , and so this feast a visible ratification of all such ends , whereof this , is Evidently One . III. SECTION . A Digression shewing : 1. That Eating and Drinking together . Especially upon , and after a pacificatory Sacrifice , was a farther confirmation of Mutuall peace , both among Jewes and Gentiles : And 2. That the Eating the Lords Supper , hath the same intent and accord thereunto : The Harmony of all these notions together . NOw therefore to draw all these lines into one center , and to make the harmony and consent of all these notions the more full ; and together therewith to render the harmony more compleat betweene the Lords death , and its being intended as a sacrifice to procure this peace , and the Lords Supper as a feast after this sacrifice , holding forth this very thing , as purchased thereby , and so further to confirme all this : looke as before I shewed ( as in relation to the demonstration that Christs death was intended as a sacrifice for such a peace ) that that was one end and use of sacrifices both among Jewes and Gentiles , to found and create Leagues of amity between man and man so it is proper and requisite for me now to make another like digression , ( as in relation to this notion of the Lords Supper ) to shew how that also by eating and feasting together ( especially after or upon such a kind of sacrifice ) these Leagues of Love were anciently used to be further confirmed and ratified : that so it may appeare that as according to the analogy of such sacrifices , Christs death was a sacrifice directed and intended to that end ; so also that according to the analogy of such feasting in and upon sacrifices , this eating and feasting together upon the symboles of that sacrifice by believers , is as genuinely intended a scale of this reconciliation amongst them , and that in a due correspondency and answerablenesse to the genuine intent of that sacrifice it selfe , as that which had purchased and procured it . I might be as large in this as in the former . When after a grudge and enmity past betweene Laban and Jacob , Laban to bury all things betweene them would enter into a Covenant of peace ; Come ( sayes he , Gen. 31. 44. ) let us make a Covenant I and thou : and ( that by a signe , for he addes ) let it be a witnesse betweene thee and me : Now what was that signe and witnesse ? in the 46. 't is said , They tooke stones , and made an heape , and did EATE THERE : and v. 54. ( after an Oath passed v. 53. ) Jacob offered a sacrifice on the Mount ; and called his Brethren ( or Kinsmen ) to eate bread ; and early in the morning Laban departed . The like did Isaac with Abimelech , Gen. 26. 28. David with Abner , 2 Sam. 3. 20. I single forth chiefly those two , 1. Because the parties that used and agreed in this signall rite , were the one Jewes , as Isaac and Jacob ; the other Gentiles , as Abimilech and Laban : to shew at once that this way of convenanting was common to them both , as the former by sacrificing was also shewn to be . * And further , that this rite of eating together , the Gentiles themselves did use , especially after such sacrifices as were federall , unto this intent , that by that superadded custome of eating together , upon or after sacrificing , they might the more ratifie and confirme such Covenants , first made , and begun by sacrificing . This seemes to me to be the intendment , Exod. 34. 15. Lest thou make a Covenant ( God speakes it to the Jew ) with the Inhabitants of the Land , and thou goe a whoring after their Gods , and doe Sacrifice unto their Gods , and one call thee , and thou eate of their Sacrifices : namely upon pretence of confirming that Covenant , which having first been contracted and agreed on , they might further be drawn on , to Sacrifice and so eate of the Sacrifices also , with those Heathens in token of confirming such a league , as was the known common manner and custome of each to doe . Yea , and those that were more barbarous and inhumane among the Gentiles , when they would put the more binding force into their Covenants , or some such more solemne conspiracy , they used to sacrifice a man ( a slave suppose , ) and eate His Flesh , and drinke His Bloud together ; which because they judged the more stupendious , they judged would carry with it , the deepest and more binding obligation . Thus , wee read in Plutarch , Those Roman Gallants entring into a Covenant dranke the bloud of a man , whom first as a Sacrifice they had killed . And the same Plutarch sayes of another company ( those conspirators with Catiline : ) that they Sacrificed a man , and did eate His Flesh . So to bind and unite each other more firmely to stick fast , and close together in so great an undertaking , by the most sure and firmest way that their Religion could invent . And Psal. 16. 4. makes an expresse mention of such among the Heathens , terming them Their drinke offerings of blood . See also EZek. 39. 17 , 18 , 19. Men and Nations lesse barbarous tooke WINE instead of bloud , to confirme their leagues after Sacrifices , it being the likest and neerest unto bloud , the bloud of the Grape . Now then to bring all this home to the point in hand , Christ our Passeover , ( and so our Sacrifice for us ) having been slayn and offred up for our mutuall peace , hath instituted and ordained us Believers to keepe this feast , ( It is the Apostles own allusion , agreeing with and founded on the notion we have been prosecuting : ) and that to this end , That by partaking of it as a Sacrifice , and by shewing forth His death , wee might hold forth , all the avowed ends of that Sacrifice with Application to our selves . The eminent ends of the one as a Sacrifice , corresponding and answering to the eminent ends of the other as a Feast . A Feast it is , of Gods providing , and he the great entertainer of us at it , in token of peace betweene Him and us : for HE it was , who prepared the Sacrifice it selfe , and unto whom as a whole burnt offring Christ was offred up ; But God is not as one that sits down and eates with us , though He smelt a sweet savour in it , we are the guests , and He the Master , of this Feast : And yet He thereby proclaimes , and professeth His being reconciled , in that He causeth us to sit downe at His Table . And this is the prime , and most eminent significancy of it . And to hold forth this intent thereof , as between God us , others have prosecuted this notion . But there is another , ( more conspicuously suited to the notion which hath been driven , and ) which is no lesse in the intention of the institution it selfe : and indeed of the two more obvious to outward sence , ) and that is , that the Persons themselves , for whom it is prepared , that doe visibly sit down , and doe eate and drinke ( in proper speech , ) the Bread and Cup together , that they are agreed , and at peace each with other . God He is but as an invisible entertainer : but our eating and drinking together , is visible to all the world ; we outwardly shew forth his death , and doe withall as visibly shew forth this to have been the intent of it . Yea and if wee could raise up those Nations of old , both Jewes and Gentiles , and call together the most part of the world at this day : and should but declare , that this is a Feast , especially a sacrificall Feast , a Feast after a Sacrifice , offered once up for our amity & peace by so great A Mediatour : the common instinct , and notion which their own customes had begot in them , would presently prompt them , and cause them universally to understand and say among themselves , These men were at enmity one with another , and a Sacrifice was offred up to abolish it , and to confirme an Union and Pacification amongst them , and loe therefore , they doe further eate and participate thereof , and communicate therein . A manifest profession it is , that they are in mutuall love , amity and concord one with another : and thereby further ratifying that Unity , which that Sacrifice , had beene offred up afore , for the renewing of . This is truly the interpretation of that solemn celebration even in the sight of all the Heathens and unto the Principles of all the Nations , among whom Sacrifices were in use : yea and this they would all account , the strongest and firmest bond of union that any Religion could afford . And add this , the more noble the Sacrifice was , as if of a man , beeing a more noble Creature , the more obliging they accounted ( as was observed ) the bands of that Covenant made thereby . Now our Passeover is slain , our peace is sacrificed , not man , but Christ God-man ; He sanctifying by the fulnesse of God dwelling personally in him the Sacrifice of that His Flesh and humane nature , to an infinity of valew and worth . He hath become a Sacrifice of our mutuall peace , was cut in twain ; and to compleate this union among our selves , He hath in a stupendious way appointed His own Body and Bloud to be received and shared as a Feast amongst us , succeeding that Sacrifice once offred up . The bread we breake is it not the communion of the Body of Christ : the Cup the Communion of His Bloud : ( so speakes Paul a most faithfull interpreter of these mysteries ) and a Communion of many as one Body ( as it followes there . ) 'T is strange that an Heathen speaking of one of their sacred Feasts , intended to confirme an agreement between two great personages , should use the same expression ; Communicarunt concordiam they are said TO HAVE COMMUNICATED CONCORD , And this because they communicated together in the same Feast dedicated to their chiefe God , and which was ordained to testify concord between them : The Apostle calls it in like manner , A COMMUNION : whereby MANY are made ONE Bread , IN THAT THEY EATE OF THAT ONE BREAD ; Which whilest they eate and drinke in , they eate and drinke the highest charity and agreement each with , and unto other . But that this sort of Peace and Love , namely mutuall among the Receivers was an avowed intendment of our partaking of the Lords Supper , needs not to be insisted on : this import of it hath tooke the deepest impression upon the most vulgar apprehension , of all that professe Christianity , of any other . To be in charity with their Neighbour , &c. hath remaind in all ages of the Church , upon the spirits of the most ignorant and superstitious , when those other higher ends and intendments of it were forgotten . My inference therefore is strong and sure : that what was thus eminent an intention of this Feast upon a Sacrifice , must needs be , upon all the former accounts , as eminent an intention of that Sacrifice it self , as such . Onely let mee ad this : That though all the people of God will not ; some of them not at all : many not together eate of this Feast through difference of judgement , ( And it is strange , that this which is the Sacrament of concord , should have in the controversies about it more differences , and those more dividing then any other part of Divine truth or worship , ) yet still however this stands good , to be the native originall end , and institution of the Ordinance it selfe , and so by inference , This to have been the intent of Christs death as a Sacrifice to the same end : of which death , to be sure , they all must partake ; and unto which Christ they must have recourse , even all and every person that are , or shall be the people of God ; And by so doing they find themselves upon all these accounts forementioned , engaged and obliged unto peace and concord with all the Saints in the world , how differing so ever in judgement , in Him , who is our Peace , and by that Sacrifice hath made both one . And thus much for this Branch , which treates of what Christ hath done in his own person to procure this peace . IV. SECTION . The second Branch , What Christ did by way of Representation of our persons : That phrase in one Body explained . THe second Branch of this first head is , What Christ did by way of Representation of our persons , and how that conduceth to this mutuall Reconciliation of the Saints among themselves . This we have in that small additionall which is found in the 16. verse , That he might reconcile both unto God [ IN ONE BODY , ] by the Crosse having slayn the enmity . The meaning whereof is this , that he did collect , and gather together in one Body all the people of God , that is , did sustaine their persons , stood in their stead , as one common person in whom they were all met , representing them equally and alike unto God , and so reconciled them to God in one body . As you heard he bore their enmities in his flesh and so abolisht them : so withall He bore their persons , considered as one collective body , and under that consideration reconciled them to God . And this superadds to the former consideration of being a Sacrifice for their enmities mutually , for that he might have been , and have performed it for each of their persons , considered singly and apart . But further we see Hee was pleased to gather them into one body in Himselfe . If you aske me where and when this Representation of all the Saints was by Christ , more especially made , and when it was they were lookt at by God as one body ; The text tells us , ON THE CROSSE . By which He thus reconciled us to God in one body . I will not now insist on that which at first , to make my way cleare , I was so large upon : That that kind of reconciliation of us , wrought by Christ for us on the Crosse , is here intended : to all which this may be added ; That it was that Reconciliation which at once tooke in and comprehended , all both Jew and Gentile in all ages into one body ; which was never yet since actually done , but therefore then was done in himselfe . That which is now onely left for clearing my way , is the opening the import of those words [ in one body , ] which clause is that I take for my foundation of this second Paragraph . There is a question among interpreters , whether by this one body in the text be meant the Church onely , considered as one mysticall body in Christ ; or onely the body and humane Nature of Jesus Christ Himselfe , hanging upon the Crosse : I would to reconcile both senses take in both , as conducing to the reconciliation of us . 1. Supposing , ( which is necessary , ) Christs person , His humane nature , or ( His Flesh v. 15. ) to be the Ubi , the substratum , the meeting place , and Randezvouz of this other great body of the Elect , where this whole company appeared , and was represented , so to be reconciled unto God . For indeed what the Apostle mentions here apart , and at distance each from other : His Flesh , v. 15. and Body , v. 16. these elsewhere he brings together , 1 Coll. 22. Having made peace IN THE BODY OF HIS FLESH through death . Which body as hanging on the Crosse was 2 cloathed upon when most naked with this other body , which He Himselfe tooke on Him to sustaine and represent , and to stand in their stead , even the whole body of His Elect : His body ( personally His ) becoming by representation one with that His other body , ( mystically His ) In sum , in the body of Christ personall , as the body representing , the whole body of Christ mysticall , as the body represented , was met in one afore God , and unto God . And in that one body of Christ personall , were all these persons ( thus represented , ) reconciled unto God together , as in one body , by vertue of this Representation . V. SECTION . The influence , That our being reconciled to God , IN ONE BODY , hath into our reconciliation mutuall : in two eminent respects . IF any shall aske what influence and virtue this their being considered as one body , met in His body , and under that consideration reconciled to God hath into their reconciliation one to another ; I answer , much every way ; neither is it mentioned last ( as last in order , ) but as the foundation of all other considerations thereto belonging . 1. In that they were thus all once met in one body , in the body of Christ both in his intendment , and his Fathers view , This consideration , ( if no more , ) hath force enough in it to bring them together againe , in after times . Even this clandestine union ( such indeed in respect of our knowledge of it then , yet having all three persons the witnesses in Heaven present ) this precontract , this anticipated onenesse , this forehand union hath such vertue in it , that let them afterwards fall out never so much , they must be brought together again and be one ; Heaven and Earth may be dissolved , this union thus once solemnized , can never be frustrated or dissolved : what God and Christ did thus put together , sinne and devill , men and angells cannot alwayes , and for ever keepe assunder . His Fathers donation of them to Him , and Christs own representation of the same persons to His Father again , have a proportionable like virtue in them : for there is the same reason of both . Now of the one Christ sayes , All that the Father giveth me shall come to me , Joh. 6. 37. Christ mentions that gift of them , by the lumpe to him , by the Father , as the reason or cause ( rather ) why they could not ever be kept from him : And as none can keep them from him , because given of the Father to him , in like manner and for the like reason , the whole body of them cannot be kept one from another , because presented by him againe to the Father : Christ mentions both these considerations as of equall efficacy in that prayer , whereby he sanctifyed that Sacrifice of himselfe , John 17. Thine they were , And thou gavest them me . All mine are thine , and thine are mine , And I pray v. 21. that they all may be one , ( and that in this world ) as we are . Christ then not onely died for his sheepe apart , that they might come to himselfe , as Joh. 10. 15. but further that they might be one fold , as it followes there . And as the Evangelist interprets Cajaphas prophecy ; Hee died to gather together in one the children of God , that were scattered abroad . Joh. 11. 51 , 52. To make sure which gathering to come , He in and at His death gathered them together representatively , they met all in him , and ascended the Crosse with him , as Peters phrase is of all their sins , ( therefore much more their persons ) 1 Pet. 2. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He himselfe carryed up in ( or together with ) his body , our sins up to the tree : ascendere fecit sursum simul cum seipso . The Crosse was the first generall Rendezvouz in this world appointed for him and his members , where they were crucified in him and with him , as the Apostle often speakes . Christ told the Jewes , If I be lifted up , Joh. 12. 32. ( speaking of his death on the Crosse , v. 33. ) I will draw all to me : And here you see the reason of it , for in their lifting up him , they lift up all his with him , as hung to and adjoyned with him in one body , in his body . This great and universall loadstone set in that steele of the Crosse , having then gathered all these lesser magneticke bodies , pieces of himselfe , into himselfe ; the vertue hereof will draw them all together in one againe , as they come to exist in the world : They may be scattered , they may fall out , but as branches united in one root , though severed by winds and stormes , and beaten one from and against another , yet the root holding them in a firme and indissoluble union , it brings them to a quiet order , and station againe . And if the now scattered Jewes must one day come together , and make one body againe ; because those dry bones ( the Umbrae , the ghastly Shadowes of them ) were seene once to meet in Ezekiels vision : how much more shall the Elect coalesce in one New man , because they once met in him , that is , the body , and not the shadow ? If those Jewes must meet , that the prophecy , the vision might be fulfilled , these must much move , that the end of his death , and his hanging on the tree may be fulfilled , in whom all visions and promises have their Amen and accomplishment . As in his death , so in his resurrection also , they are considered as one body with him , Isay 26. 19. Together with my dead body they shall arise ( sayes Christ ) and both , in death and resurrection , one body , to the end they may be presented ( together ) in one body , all at last , Coloss. 1. 22. and in the meane time in the efficacy of these forehand meetings are they to be created into one new man , v. 15. and that even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ONE individuall man , Gal. 3. ult. not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , one bulke , body , or thing onely . This one new man , which they are to grow up into , answereth exactly to that one body , which was then gathered together , represented and met in him on the Crosse , bearing the image of it , and wrought by the vertue of it . The second is , that if such a force and efficacy flowes from their having met once , as One Body , then much more from this , ( which the text addes ) that they WERE RECONCILED TO GOD in that one Body . This clause , In one Body , was on purpose inserted together with their RECONCILIATION TO GOD , to shew , that they were no otherwise esteemed , or lookt at by God as reconciled to him , but as under that representation , view and respect had of them ( as then ) by him , that so , dum sociaret Deo , sociavit inter se : their reconciliation with God was not considered , nor wrought onely apart , singly , man by man ( though Christ bore all their names too ) but the tearmes were such , unlesse all were , and that as in one body , and community together among themselves reputed reconciled , the whole reconciliation , and of no one person , unto God , should be accounted valid with him . So as their very peace with God , was not onely never severed from , but not considered , nor effected , nor of force without the consideration of their being one each with other , in Christ . Insomuch as upon the law and tenour of this Originall act thus past , God might according to the true intent thereof , yea and would renounce their reconciliation with himselfe , if not to be succeeded with this reconciliation of theirs mutually . And allthough this latter doth in respect of execution and accomplishment succeed the other in time , ( the Saints they doe not all presently agree , and come together as one body ) yet in the originall enacting , and first founding of reconciliation by Christ , these were thus on purpose by God interwoven and indented the one in the other ; and the termes and tenure of each enterchangeably wrought into , and moulded in one and the same fundamentall Charter and Law of reconciliation mutuall : then which nothing could have been made more strong and binding , or sure to have effect in dne time . VI . SECTION . This Reconciliation of the Saints to God considered as in One Body , Held likewise forth in the Administration of the Lords Supper . And one eminent foundation of the institution of fixed Church Communion , hinted Herein . THe impresse and resemblance of this , namely Christs Reconciling us to God in one Body , wee may likewise perceive : ( And I shall mention it the rather to make the harmony of this with all the former still more full ) in the administration of the Lords Supper : in which we may view this truth also , as wehave done the other . That Supper being ordeined to shew forth his death ; looke as he dyed , so it represents it . As therefore Christ was sacrificed representing the Generall assembly of Saints , & so in one body reconciled them to God : so , this Supper was ordeined , ( in the regular administration of it , ) to hold forth the image of this , as neer as possible such an ordinance could be supposed to have done it ; For answerably the seate , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it , is a Communion of many Saints met together in one Body . And not otherwise . Thus 1 Cor. 10. 17. For we being many are òne bread and ONE BODY . He had said v. 16. That the Lords Supper it was the Communion of the body of Christ , &c. that is , a Communion of Christs Body , as to each , so as of a company united together among themselves ; and accordingly the Apostle subjoynes this as the reason ; For we ( whom you see , doe ordinarily partake of it , ) are many ( not one or two apart ) and those many , are one bread and one body : One bread as the signe ; One Body as the thing signified . And thus we are , then , considered to be , when Christ as dying is communicated by us . For to shew forth His Death is the end of this Sacrament . The seate therefore or subject of partaking in this Communion , of Christs Body and Bloud ; and which is ordained for the publique participation of it , is not either single Christians , but a many ; nor those meeting as a fluid company like clouds uncertainly , or as men at an ordinary for running Sacraments ( as some would have them ) but fixed setledly , as incorporated Bodyes . Which institution , having for its subject such a society , as then , when Christs Death is to be shewne forth , doth suitably and correspondently set forth , how that the whole Church the Image of which whole Universall Church , ( these particular Churches doe beare , as a late Commentator hath observed upon that plaee ) was represented in and by Christ dying for us , under this consideration of being One Body , then in Him . And there is this ground for it , that the whole of that Ordinance was intended to represent the whole of his Death , and the imports of it , as farre as was possible . So then looke as the Death it selfe and his bitter Passion are represented therein , both of Body in the breaking the Bread , which is the Communion of his Body : of the Soule in the Wine , which is called the Communion of his Bloud , and this is the bloud of the New Testament , so expressed in allusion to that of the Old , in which the bloud was chosen out , as the neerest visible representer of the invisible Soule , that could be . The life lies in the bloud ( for the spirits which are the animal life doe run in it , ) so spake the old Law , and the Poet the same ; Sanguine quaerendi reditus animâque litandum . He termes the Sacrifice of the bloud , the Sacrifice of the Soule : and so Wine was chosen as the neerest resemblance of bloud , being also the bloud of the Grape . As thus the death it selfe in all the parts of it ; so the SUBJECT for which hee dyed , His Body , and that under that very consideration He died for them [ as one Body , ] is in like manner , as visibly and plainly held forth ; Every particular Church bearing by institution the image of the whole Church ( as therein it hath also all the priviledges of it ) fitly shewing forth , thereby , not onely that Christ died for them singly , and a part considered ( which yet is therewith held forth here in that each personally doth partake thereof , ) That might have been sufficiently evidenced if every person or family apart , had been warranted to have received , and eaten this sacrificiall feast alone ( as they did the Passeover and the Sacrifices , Lent. 7. 18. ) but the institution is for many ; which very word Christ mentions in the institution , This is the bloud of the new Testament shed for many , which word , I believe the Apostle had aney unto when he sayd , We being many are partakers , &c. Christ indeed principally aimed therein , to shew , that his intent in dying , was for a multitud of mankinde , the whole body of his Elect : yet because he inserts the mention hereof ; at the delivery of those Elements , and that the ordinance it selfe was suited to hold forth this intent , The Apostle takes the hint of it ; and adds this glosse and construction upon it as glaunced at in it : that according to the institution and import of this Ordinance , the partakers hereof are to be a many ( not one or two alone : ) and these united into one Body , to the end that thereby may be held forth this great intendment in His death , That he died for the many of His Church , as one collective body . This however wee are sure of , that this way of partaking this Supper as in one Body , was to the Apostle a matter of that moment , That we find him bitterly inveighing in the next Chapter , that the same individuall Church of Corinth , when they came together in one for that and other Ordinances , should of all Ordinances else , not receive this Ordinance together in such a community , but perverting that order , should even in that place appointed for the meetings of the whole Church , divide themselves into private severall companies , and so make this as a private Supper , which in the nature and intendment of the institution of it , was to be a Communion of the whole Church or body together . Insomuch as he sayes , This is not to eate the Lords Supper : for in eating ( namely this Sacramentall Supper , ) every one takes before ( others perhaps do come : ) His own Supper , together with the Lords , & so maketh it as a private colation or as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; wherefore my brethren when you come together to eate ( that Supper , ) tarry one for another , to make a full meeting of the whole body : and as for other Suppers , every man is at liberty to take them at home as he pleaseth , v. 34. The Apostle is thus zealous in it , as he had reason , because hereby is shewne forth one principall mystery in Christs death , for from this , at least upon occasion of this particular as well as any other , doth the Apostle utter this great maxime , yea shew forth His death till he comes , v. 26. Of such moment in their import and significancy are things ( thus small and meane in the eyes of some ) that yet are full of Mystery in Christs intendment . And thus much for the Second Head . FINIS . Notes, typically marginal, from the original text Notes for div A85431e-140 v. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . V. 15. V. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . v. 14 , 15. v. 15. v. 16. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , magisquidpiam quā {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , occidere , significat occidere cum saevitiâ . Beza . Mat. 10. 28 Ezek. 25. 15. Lib. 14. Satyr . * The word signifies both wormes & circumcised . Deut. 7. 11. Hispanus . * 1 Serm. sat . 5. † L. 7. * Sat. 5. * Malvenda hom de Antichristo , c. 3. † Barn . An 72. c. 31. Am mian de Marco lib. 11. Ibid. Diod. 1. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Cicero pro Flacco . Notes for div A85431e-7050 Liquet quod apud Israclitas faedera partim epulis partim Sacrificiis inita fuisse & sancita . Vide Rivet in Gen. 31. Exercit. 135. Caput , medium , & prior pars ad dextram , posterior ad Laevam viae : pariter inter hanc divisam hostiam copiae armatae traducuntur . Liv. L. 39. The Latin Foedus à feriendo ; and hence percutere , elicere faedus , to strike a Covenant ( with us . ) Thus Sanctio à sanguine , which that of Tacitus confirmes , Sacrificiis conspiratio sancitur : agreements and combinations had their sanction and confirmation by Sacrifices : and faedus cruore sacratum , lib. Annal. 12. Psal. 22. a Edendo censebantur , ipsius sacrificii tanquam pro ipsis oblati fieri participes . Est . in loc. b Christus vult in se credentes participes fieri ejus sacrificii , plane , quasi ipsi hoc sacrificium obtulissent , quia oblatum ab eo qui naturam eorum susceperat . Rom. 8. 1 Cor. 15. * Some instances have been collected by Mr. Meade , Diatr . 2. part . upon Mal. 1. 11. as also by R. C. after him . Grotius , Rivetus , of the customes of severall Nations , antient and modern , to shew eating and drinking together to have been intended testimonies , and ratifications of amity . I only shall cast in one from the custome of the East-Indians ( as in the stories of whom there are found , as well as in other Eastern Nations to this day , many footsteps of like customes to the Jewes of old : ) Sir Th. Roe Ambassador there , in his journall observations relates , how he was invited by one of the great ones of the Court to a Banquet with this very expression ( simular to those which those Authors alledge as in use among other Nations : ) We will eate bread and salt together to scale a friendship which I desire . Purchas Pilgri . 1 Part. p. 348. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 10. Scipio , Jovis epulo , cū Graccho Concordiam Communicavit . Vale Max. lib. 6. c. 2. Bullinger . Zanchius . Beza . Groius . Crocius . Omnes qui eidem mensae sacrae pa●iter accumbimus , & unam facimus & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , quae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} totius Ecclesiae gerit imaginem . Grot. 1 Cor. 10. 17. Virg. 11. Aen. 
A90715	----	The lawfulness of the celebration of Christs birth-day debated, in case it be annnally [sic] known or not known. Discussed by Scripture, and consequence of Scripture; and many objections answered, and refuted by reasons. By George Palmer, wel-willer to a particular and solemn joyous-thankfulness to God, for his several special mercies in Christ; by way of gradation. Palmer, George, b. 1596 or 7. This text is an enriched version of the TCP digital transcription A90715 of text R204341 in the English Short Title Catalog (Thomason E476_10). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 34 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90715 Wing P228 Thomason E476_10 ESTC R204341 99863902 99863902 116118 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90715) Transcribed from: (Early English Books Online ; image set 116118) Images scanned from microfilm: (Thomason Tracts ; 76:E476[10]) The lawfulness of the celebration of Christs birth-day debated, in case it be annnally [sic] known or not known. Discussed by Scripture, and consequence of Scripture; and many objections answered, and refuted by reasons. By George Palmer, wel-willer to a particular and solemn joyous-thankfulness to God, for his several special mercies in Christ; by way of gradation. Palmer, George, b. 1596 or 7. [2], 14 p. [s.n.], London : Printed in the yeer, 1649. [i.e. 1648] Annotation on Thomason copy: "Dec: 12th". Thomason received his copy in December, 1648. Reproduction of the original in the British Library. eng Jesus Christ -- Nativity -- Early works to 1800. Christmas -- Early works to 1800. Fasts and feasts -- Church of England -- Early works to 1800. A90715 R204341 (Thomason E476_10). civilwar no The lawfulness of the celebration of Christs birth-day debated,: in case it be annnally [sic] known or not known. Discussed by Scripture, a Palmer, George 1649 6441 6 0 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-08 Angela Berkley Sampled and proofread 2007-08 Angela Berkley Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Lawfulness of the CELEBRATION OF CHRISTS BIRTH-DAY Debated , In case it be Annnally known or not known . Discussed By Scripture , and Consequence of Scripture ; and many Objections answered , and refuted by Reasons . By George Palmer , Wel-willer to a particular and solemn joyous-thankfulness to God , for his several special mercies in Christ ; by way of Gradation . Job . 32. 7 , 8. Daies should speak , and multitude of yeers should teach knowledge , but there is a spirit in man , and the inspiration of the Almighty giveth them understanding . Isa. 29. 13 , 14. & 1 Cor. 1. 19 , 20. For as much as this people draw neer me with their mouth , and with their lips do honour me , but have removed their heart far from me , and their fear toward me is taught by the precept of men : Therefore , behold I will proceed to do a marvellous work and wonder ; For the wisdom of their wise men shall perish , and the understanding of their prudent men shal be hid . LONDON , Printed in the Yeer , 1649. To the READER . BEloved , It may seem strange ( to many ) that I am intermedling with Controversies amongst the Learned in Divinity . And therefore it ▪ is likely that some will say of me , as it was somtime said of one , Thou art but a stripling , but they are men of War from their youth ▪ and therefore not to be encountred with by thee . And they will think it more safer for me to be employed about meaner matters , of a lower Nature , rather than to encounter with gyants . And ( perhaps ) give me a nipping check , like that of Eliab to David ; viz. Where are those few sheep left in the Wilderness ? It is thy pride that moved thee to come and see the battel . But my answer is as that which then was made , What have I now done ? Is there not a cause ? &c. There were Israelites on the one side that stood for the glory of God ▪ and the lawful liberty of his children ; and there were Philistines on the other side , that did defie Christ and his redeemed Ones , and they had one great Goliah on whom they did cast their confidence , and he did approach towards the Israelites with reproach and defiance , and yet those Israelites remained in a kind of astonishment . Our condition is somwhat like theirs ( if well examined . ) And although I am not furnished with such complete Armour as some other ( spiritual ) Warriours are , yet if the stone of Israel be with me , I shall have good success ; You know , a jaw-bone was but a strange peice of Armour , yet a thousand Philistins could not stand against it , for God was with it : And his riddle did occasion the quarrel between them ; for they brake the Covenant of Garments and Sheets , as some have done in a Covenant with me here . I will not compare my self with any of those Warriours : yet give me leave to put forth a Riddle ; By weakness comes strength ▪ Yet strength beareth down weakness . Canterbury , May , 1648. Yours , for Truth , GEORGE PALMER . THE LAWFVLNESSE OF THE CELEBRATION OF CHRISTS BIRTH-DAY Debated , &c. IN the second Chapter of the Gospel by Saint Luke , from the tenth verse to the fourteenth verse , you may find , that the Angel of the Lord , the same day that Christ Jesus was born , did incite the Shepherds to rejoyce , by reason of the good tydings which he then the same day brought them , concerning the Birth of Christ the Lord : And for their Example , and greater Encouragement thereunto , the Lord our God had then the same day , appointed a multitude of holy Angels to begin the songs of praise with joy , praising God , and saying , Glory to God in the Highest , and on earth Peace , good will towards men . Yea , the first Angel did render them an exceeding strong reason to move their affections and wills thereunto , in these words ; For , unto you is born ( this day ) a Saviour , which is Christ the Lord . From whence I will note one thing by the way , from the speedy delivery of this message to the Shepherds ; That if it had not bin the Will of our God , that that day should be the day of their solemn joyous praise , then the Angel might have divulged the Birth-day of our Saviour afterwards only , and not soo speedily in the same day of his Birth ; but he was speedy in the delivery of his message , and emphatical in his expression , viz. This Day is born unto you a Saviour , which is Christ the Lord . And very great reason there was that men should then so rejoyce , For , if the Angel told Zechariah that many should rejoyce at the birth of John the Baptist ( who was but the fore-runner of Christ , to prepare his way before him ) as in Chap. 1. verse 14. you may see ; then much more cause had the children of God had , to rejoyce at the Birth of Christ their Saviour . In the next place , I will observe what our Lord God hath caused to be written ( for our instruction in this particular , ) by the Evangelist S. Matthew , in Chap. 2. and some of the former verses . There we may see how the Lord God would cause the wise men , of the East to honour Christ ( being new-born ) with precious Gifts , Gold , Franckincense , and Myrrhe ; yea you may see in the second verse , that the Star that appeared unto them , did denote to them his Birth ; These are the words , Where is he that is born King of the Iews ? For we have seen his Star in the East , and are come to worship him . This birth of Christ was much respected by the Prophet Isaiah , as in the ninth chapter of his Prophesie doth appear ; For he seeing it ( by faith ) admired it in these words , Behold , unto us a Child is born ! &c. Many Scriptures might be brought in to prove the excellent esteem or account of his Birth . The Apostle took good notice of the excellent resemblance that is between Christs bodily-birth , and our spiritual-birth , as well as of his Circumcision , and our heart-circumcision , and of his death , and our dying to sin , and of his resurrection , and our rising again to newness of life . And farther , the excellencie of his birth was typified before-hand , to be very much esteemed of in a particular respect ; For every male that first opened the womb , was to be accounted holy to the Lord . And if the type was to be accounted holy , then much more was the thing typified to be esteemed holy . Thus I have noted to you the message of the angel to the shepherds , inciting them to rejoyce , with the reason to move them to perform that their duty ; and also the example set before them , to encourage them therein , by a multitude of Angels singing out his praise , & proclaming his Glory at his birth : And how the wise men did honour him , being moved by a Star , denoting his birth in an especial manner . And how the Prophet Isaiah admired and esteemed of it ( he seeing it but by faith . ) And how his birth was esteemed in the Types of it , viz. The first born male was to be esteemed holy to the Lord . Therefore I cannot but conclude , that Christs Birth was to be esteemed very highly by them then living , and therefore that they were to rejoyce for that great blessing of God , that same day of his birth , so many as could take notice of that day ; no man will deny this to be a truth , unless such as are of a diabolical spirit . And also that the birth of Christ is to be much esteemed by all those that at any time afterwards do trust for salvation by him ; as it was by them that lived at that time , and so rejoyced in it . But a question is made , Whether it be to be celebrated annually , and solemnly with such joy for ever after , if in case his birth-day be known to us now , as it was to them then ; or whether that incitation given by the Angel to the Shepherds , belongs to us Christians successively and annually , or no ? First , I answer , that it concerneth us now , as much as it did those shepherds , and others then living and believing in him : For the chief reason or cause of their joy at his Birth , was from the benefit which by and from him they were to receive , who then , and at that time was newly born : and we that do believe in him , do obtain the same benefit by his birth , as they did that then rejoyced in him ; and therefore it needed not to be commanded in express words successively . But some object farther , That when the Jews were to keep any day successively and annually for the remembrance and solemn Thanks-giving for any special benefit received ; they then were enjoyned to do it by Gods special command successively and annually . To this I answer plainly , That those benefits did concern them in some temporal deliverances , and were for that particular people only , or chiefly at the most ; as the Israelites deliverance out of Aegypt , and their deliverance from an intended slaughter in the time of Queen Hester , &c. But this Birth of Christ concerneth all Believers in all places , to the end of the World : for so saith the Angel , Behold , I bring you good tydings of great joy , that shall be to all people , &c. And therefore it being for the good of all Believers in Christ , of all sorts of people to the end of the world , it belongeth to all Believers in Christ to rejoyce for the Birth of Christ , as it did belong to them to rejoyce that were then living ; for the message is belonging to us , as much as it was to them ; in as much as the good tydings belongeth to all people : And therefore it being for the good of all Believers to the end of the World , the Angel requireth our greater attention and admiration , by this word , Behold , Behold , I bring you good Tydings of great joy that shall be to all People , for unto you is born this day , &c. a Saviour , which is Christ the Lord . And we read of no command from God for the keeping of the new-Purim , but it is noted as well done by them &c. And that it ought annually to be celebrated with joy we may collect farther by reason , that it ought so to be ; For if great temporal deliverances deserved annual thanks-givings on some special daies , then doth an everlasting deliverance from damnation , deserve much more such manner of thanks . But it is farther objected , That all Believers in Christ , do give thanks for that great mercy of God ( as they do for all other his benefits ) upon the Lords daies in special , and upon all ordinary occasions . To this I answer thus , so were the Jews to do upon their sabbaths , for all their temporal deliverances ; as for their deliverance from Egyptian Bondage , and Hamans decree of their death ; and yet they had their feast of Passeover and Purim , to commemorate those deliverances more specially ; and we have special daies set apart for us to praise the Lord for our deliverances from the Spanish Invasion , and the Gun-powder Treason ; and also for many deliverances , from divers great dangers in these our times of War . But it is objected again , That we do not know certainly what day in our yeer Christs birth-day can be celebrated , as the right and true annual day , it being not certainly known ; or at the least , it is questioned by many Learned Christians . To this I answer , first , That it is not so great a matter whether we know ( strictly ) the day or no ; so as we do solemnize one day thankfully , so neer the true day as we can guess ; for in such a case we shall be accepted : for so saith the Apostle , God accepteth the willing mind of his children for the deed , ( which endeavoureth to perform according to their knowledge . Secondly , if in case we do know the day strictly , yet it is not absolutely necessary for us to keep it upon that day alwaies 〈◊〉 for the Jews did not keep their Purim upon the same day of the Yeer wherein their Deliverance was given them , but as on the next Day after ; as you may see in the Book of Esther , the ninth Chapter , and the sixteenth verse to the two and twentienth . And Christ Jesus himself did excuse David for eating the Shew-Bread in his great ( necessity : ) And he excused his owne Disciples for plucking the eares of Corne upon the Sabbath Day , &c. upon their necessity ; and therein was the ancient Proverb verified , viz. Necessity hath no Law . We are necessitated to observe a day neer the day of Christs Birth . And the Passeover was to be eaten in the first moneth , as you may see in Exodus 12. 2 , 3. &c. Neverthelesse if you look in 2 Chron. 30. 2 , 3. compared with verses the 13. and 15. you may there finde that Hezekiah and his People kept it ( at that time ) in the second moneth , contrary to the institution ( in that particular , ) and the reason is there rendred , viz. that they could not keep it at that time in the first moneth ; And yet they were accepted of God too , as in the 20. verse you may see . And although it be said in the last verse now quoted , that Hezekiah prayed for the people , and that the Lord healed them ; which implyeth , that God was offended with them : You shall see that the reason thereof was for their not preparing themselves better when they did come , ( as in the 18. verse you may see ) for they came unpreparedly to that holy Sacrament . If it be questioned whether we may keep it Festivally or not ? I answer , We may and ought so to do : ( though not in excesse thereof , ) but first we are to be exercised in the use of the publike Ordinances , as the preaching and hearing the Word , and in Godly prayers and praises , &c. and after that in plentifull feasting , and giving gifts to the poor according to our several abilities : for though Fasting be for mourners , yet Feasting is for joy and mirth , as you may see in the 8. chapter of the book of Nehemiah , the former part of that chapter to the 13 verse , these are those words , Eat the fat , and drink the sweet , and send portions to those for whom nothing is prepared , &c. for the joy of the Lord is your strength : And the Jewes Purim was kept festivally , as in the ninth chapter doth appear , in verses the 19 , 20. 22. But it is objected again , that the name that is given to the day , or the manner of its celebration is now justly excepted against , for it is called Christ-masse day , which causeth us to beleeve that it was instituted by the Pope , or at the least thus named by the Pope , for his service which he pretendeth to Christ , is called Masse , or at least , much of his service is so called . To this I answer briefly , that it is not taken for a bad service in its signification , but indifferently for either bad or good service , ( as some affirm ) and some one word may have divers significations ; And besides it is by some Expositors taken for an heap and greatnesse in quantitie , and so we often now use the word , as a masse of money , and the like : but it was taken ( as some affirm ) to dismisse an assembly with a blessing , called missa . And besides if the name were given to a bad intent at the first ( which I do not beleeve ) if in case the Pope first gave this name to it , ( for the first Popes were such as did accompany us in the way to salvation , and were not so bad as in latter times they have been , and now are ) yet may we not omit so great a duty of joyous praise as the celebration of so great a mercy is , because some have cast in some evill weed into it ; but refine it again that it may be better spirituall nutriment . And therefore take this example of the Prophet Elisha , who did not cast away all the pottage which had some gourds of the wilde Vine in it , but did put in some meal that might over-powre the killing strength of the gourds of that wilde vine , as you may see 2 King. 4. 38. to 42. Therefore if the name offend you , you may take as quick a way to alter that fault , as the Anabaptists do in a thing not so warrantable as this ; for they can provide a new name against their next washing . But it is further objected , that of late time this feasting hath been abused , by excesse therein , and many vicious actions have been committed in that day we lately so celebrated to that end we now plead so much for ; and therefore it ought to be no more observed as a day of joyous feasting in the remembrance of the birth of Christ our Saviour . To this I answer : Thus the best things have been abused , as namely , the Lords day it self ; but many things which are abused may not be taken away or made void , but the abuses purged from them , as I said before concerning the name of the day ; for , though some things may be taken away , or suspended when they are much abused , yet such things whose losse will produce very great ill consequences may not be made void ; for in so doing we shall , lose many good substances which are maintained and preserved by some means that are of lesse concernment , ( in themselves considered ) and especially it is very dangerous to clip off the speciall occasioning of the remembring of so great a mercy , as the celebration of the birth of so dear a Saviour . And if we clip off so great a commemoration of Christs birth now , it will make way to the neglecting of some other the like mercy another time ; and so ( ere long be ) we shall ( through the displeasure of our God ) lose all good occasions of our speciall thankfulnesse to our God for his sending of Christ in the flesh . Selah . The especiall celebration of Christs birth-day ( though uncertainly known ) doth strengthen our faith concerning his humain nature , or of his taking it in , and of the Virgin Mary , contrary to the heresie of divers Hereticks , as the Valentinians , &c. and very likely it was therefore so specially divulged by the Angel ( as Gods messenger ) to be noted , and celebrated with joy by those shepheards , and also performed by the multitude of Angels , as an example to men on earth , to preserve the Saints from the heresies of those Hereticks , as are mentioned by St. John in his 1. Epistle , Chap. 4. 1 , 2 , 3. and his 2d . Epistle , ver. 7. For , that men may be assured that he took his humane nature in , and of the Virgin Mary , and not otherwise , therefore his birth is expressed by name , in these words , Vnto you is born , &c. And because they should rejoyce for it timely , therefore the time is made known to them also , in these words , This day . And lest they should not be incited or moved thereunto by the bare promulgation , therfore their welfare in him , is divulged unto them , in this word Saviour ; And that they might not think , that it should be to them onely , they are therefore certified that the benefit belonged to all sorts of people . And because he was to save them from their sins , therfore it was tydings of great joy , ( said the Angel . ) And that they might take the greater notice of this so great a mercy , therefore the Angel prepareth their attention with this word , Behold , Behold I bring you tydings of great joy , &c. Thus we may see how the all-sufficient fore-knowing God hath provided for us a speciall means to strengthen our faith , concerning the humane nature of our Saviour , taking it in , and from the Virgin Mary , against all those hereticall seducings of men ( that afterwards were to deny the same ) by noting his birth to the shepherds for its joyfull celebration . And surely ( as it is reported ) the Polonians do kneel at the receiving of the Sacrament of the body and blood of Christ , because many Arrians deny him to be God . So we may upon the like reason , and with a better warrant , solemnize the commemoration of Christs birth , because many now begin to question his humanitie ; I say upon better warrant : viz : from the Angel his inciting the Shepherds to rejoyce at his birth , and the multitude of the heavenly host promulgating of their exemplary praises , for that transcendent gift , given for the everlasting joy of all ( sorts of ) people . And also , from the Shepherds exemplary gloryfying , and praising God , as they returned from that joyfull sight of Christ then new born , as appears ver. 20. And surely the chief question is ( by our Christians that oppose the celebration of a day in commemoration of his birth ) whether we may set apart some speciall day for a joyous and festivall celebration of his birth , or whether we ought to do it onely in the generall ; And me thinks it is a very weak question for wise and knowing men to make , the premises wel considered . And you may take notice that the children of Israel ( being enjoyned to offer divers offerings ) might offer some offerings over and above to the Lord of their own voluntary will and affections , as thank-offerings , and the like , as you may see in Levit. 22. 29. and Chap. 6. 16. And they might make some vows to do , or not to do some things , and therefore David inciteth us to it in Psal 50. 14. in these words , Offer unto God thanksgiving , and pay thy vows to the most high . And in Colos. 27. Paul will have us to abound in thanksgiving . And likewise they might offer some burnt-offerings of their voluntary free will without any strict injunction in that particular , as in 2 Chron. 22. 31. you may see . And in the New Testament it is said , that Paul had a vow ; and in Acts 21. 23 it is said , that there were foure men that had a vow on them ; for , we have liberty to vow to humble and afflict our souls ( as they of the Jews had ) when we please , ( upon divers occasions ) as in Numb. 30. 13. and Act. 21. 23. &c. And so likewise have we libertie to give thanks with joy to God particularly , and specially , upon divers occasions concurring , and solemnly too ; For , although all kinds of sacrifices might not be offered at mans choice of times , yet some kinds of sacrifices might be offered at mans choice , and choice of times ( for the more part ) and voluntarily of their free will onely , as in Deut. 23. 23. What think you of that which the Israelites did in the time of the Reign of King Hezekiah , as in 2 Chron. 30. 23. you may read ; for they kept other seven dayes festivally to the Lord , after they had kept the feast of the Passeover ; And that 7. dayes feast ; was of their own free will and affections , by their own counsell , saith the text there . And you may there perceive that the holy Ghost noteth it to their commendation . And truly if this solemne joyous thankfulnesse in a festivall way , was so acceptable to God without any speciall command , then much more will the joyous , and thankfull celebration of Christs birth-day in a festivall way be acceptable upon a more warrantable ground , namely , the proclamation from God by his holy Angel to the shepherds ( at first ) to rejoyce for a great good , given for the good of ( all ) people ; for we must abound in thanksgiving , and rejoyce evermore ; these being our spirituall sacrifices , as those corporall sacrifices were for them then . Besides all this alreadie premised , let us take notice of the great inconveniences that cometh to the Civill State of the whole Kingdom , by the endeavouring to overthrow the joyous observation of this birth-day of our Saviour ; and especially in these times wherein the State standeth so fickle , wicked men being apt to make an insurrection upon the least occasion : and much more upon such an occasion as this , wherein ungodly men may procure so great a partie of better men to joyne with them , though not to so bad an end , but , in an holy indignation ; for many of those that love Christ , with a well-informed judgement in this particular , upon the consideration of the great love that Christ hath shewed to them , in coming to be their Saviour , taking flesh in and of the Virgin : will be apt to be jealous of the losse of the occasion of the especiall remembring of his coming in the flesh . And besides , wicked men will be forward to take this occasion as a cloak to put on to make a par●ie for a worse end , when they see the observation thereof so much opposed . Therefore it is fitting that we i 〈◊〉 itate the Apostle in the cutting off occasion from them that seek occasion ( to do wickednes and mischief ) and especially in a matter that is so clearly lawfull , and convenient too , as the speciall giving of thanks with joy is , or as the joyous celebration of Christs birth-day is to the Spouse of Christ . For , although the Leviticall-ceremoniall daies , times , months , and yeers , are abolished , being but types of those things that are fulfilled by Christ : as is mentioned in Gal. 4. 10. see v. 3. yet the same Apostle affirmeth confidently , that he that thinketh he may not set apart some dayes now under the Gospel to celebrate Evangelicall duties , as hearing the Word , and receiving the Sacraments , and offering the sacrifice of speciall thanksgivings for some speciall mercies of God , is as weak as he that thinketh that he may eat but hearbs , as you may see in Rom. 14. 1 , 2 , 3 , 4 , 5 , 6. And therefore I entreat all well affected people to use their endeavour to get vitious men to be restrained from their abusing of themselves , and the time , to the dishonour of our Saviour , the wounding of their own souls to everlasting death , and to the scandalizing of good men , and the perverting of others . And this may be done sometimes by gentle means , and sometimes by chastisements , and punishments , provided that the fault be a notorious sin , or at the least more then an ordinary blemish ; for I know that some make mountains of mole-hils ( comparing one sin to another ) against some men . And truly I beleeve that some do rejoyce to see some men transgresse against God in that day , because they would thereby take an occasion to make the observation of it to be odious to some that may be a mean to take it quite away ; out of a malignant spirit towards the observers of it . I hope better of many . I entreat you to consider , that when men are restrained from the libertie of timely recreation , they then ( for a time ) will be the more unruly when first they come to obtain it again ; and especially from youths , and young raw-manner'd men ; as it is with horses and cows that have been stalled up , &c. If we under the Gospel be not afforded daies of refreshing , yea , and somewhat often too , we shall be in greater bondage ( in this kinde ) then the Jews in or under the Old Testament ; for they had many festivals , and they were much refreshed by them ; shall we be in greater bondage to labour then they were ? And shall not we have liberty from sparing dye● , for feasting , as well as they ? They feasted divers dayes together , sometimes , and thereby love and good will was the better occasioned in many that were godly ; and we may do so too ; though not with all the same ceremonies as they did , because not altogether to the same end as they did ; And at such times the poore may be the more easily relieved , and give thanks to God , and pray for us . And by this means men will not be so forward to borrow so much of the Sabbath , or Lords day to prophane it as ( perhaps ) now they do , when they shall have other convenient time , for their necessarie recreation . I do confesse that some things that are lawfull to be observed and celebrated , may ( for a time ) be suspended , and not celebrated ; provided that it be not forborn as a thing unlawfull , but as a thing inconvenient ; as to prevent a farther mischief for the present time ; but if that which in it self is lawfull , be forborn as a thing unlawfull , then will honest knowing men be offended , and so it will breed a great disturbance in the State ; evill men taking that occasion as a fair cloak to put on , for to begin a quarrell ; and so incite some better men to take part with them ( though not ayming at the same end ) ; therefore it is fitting that men be taught how to distinguish between things lawfull , and things unlawfull ; and between those things that are so lawfull as that they may not be dispensed with , so as to neglect the celebration thereof at the instant time ; and those things that may be dispensed with for a time to prevent some great mischief . And now I will note ( to those that shall either read or hear the premises in this little Tract ) some of the particulars contained in the same , for their better remembring what I have been hitherto spelling . First , that the celebration of Christs birth with joy was promulgated to the Shepherds , because he was born to them a Saviour . Secondly , that they had an example set before them to lead them on to the performance of that their duty , by a multitude of Angels singing out his glory at his birth . Thirdly , that his birth was much respected by the Prophet Isaiah , he seeing it but by faith . Fourthly , that the Wisemen of the East were sent by the speciall providence of God , by a speciall Star , to honour Christ being new born . Fifthly , that because the Angel told Zachariah that many should rejoyce at the birth of John the Baptist , ( who was but the fore-runner of Christ ) therefore , they were to rejoyce at the birth of Christ their Saviour much more . Sixthly , that it is our dutie to rejoyce for the birth of Christ as much as it was their duty so to do , because the benefit of his birth belongeth to us as much as it did unto them then ; for the tydings of joy by reason of the birth of our Saviour Christ , belong to all those that at any time did , do , or shall beleeve in him , as said the Angel . Seventhly , divers questions are answered , as , first whether we are , or ought , to keep it annually and successively , in case the day of his birth be known to us annually in the strict time . Eightly , whether we ought , or may , keep the celebration of Christs birth as neer the annuall day , as may be , if in case the strict time be not known to us as it was to those Shepherds then living at his birth , &c. and many the like questions . Ninthly , that if in case there had been no command given for the joyous celebration of his birth , yet we may do it at our freedome of choice which is left us by the will of God ; for I have proved , that as the Jews might afflict their souls voluntarily ( as they had occasions ) so they might rejoyce , and offer thanksgivings at their own free will solemnly without any speciall command , ( at some convenient time ) at their own choice . Tenthly , I have proved , that the Jews in the dayes of King Hezekiah did keep seven dayes with joyous feasting to the Lord , by their own counsell , after they had kept the Passeover , without any command from God so to do ; And yet the holy Ghost noteth it as acceptable , and therefore it is an example for us to do the like . And if we kept more dayes evangelically holy , we should not sin in so doing . Eleventhly , I have noted divers reasons for the keeping of the celebration of his birth-day , as to prevent us from being seduced to the heresie of those that did ( and perhaps now do ) deny that Christ came in the flesh ; and that he did not take it in and of the Virgin Mary , &c. And lastly , I have noted divers other inconveniences that may hap to the Civill State by our not observing it in times of divisions ( in some cases , ) and therefore the premises well considered , ( especially with the leave of Authority ) I will conclude with the words of St. Paul in 1 Corinth . 5. 8. though he spake it in a spirituall way , Let us keep the Feast , not with old leaven , neither with the leaven of malice and wickednesse : but with the unleavened bread of sinceritie and truth . Thus let strength bear down weaknesse . Octob. 17. 1648. Imprimatur John Downame . FINIS . 
A90286	----	A review of the annotations of Hugo Grotius, in reference unto the doctrine of the deity, and satisfaction of Christ. With a defence of the charge formerly laid against them. / By Iohn Ovven D.D. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90286 of text R206587 in the English Short Title Catalog (Thomason E879_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 76 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90286 Wing O802 Thomason E879_1 ESTC R206587 99865708 99865708 117957 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90286) Transcribed from: (Early English Books Online ; image set 117957) Images scanned from microfilm: (Thomason Tracts ; 132:E879[1]) A review of the annotations of Hugo Grotius, in reference unto the doctrine of the deity, and satisfaction of Christ. With a defence of the charge formerly laid against them. / By Iohn Ovven D.D. Owen, John, 1616-1683. [2], 22 p. Printed by H. Hall. printer to the University, for Thom. Robinson., Oxford, : 1656. Annotation of Thomason copy: "May 3d". Reproduction of the original in the British Library. eng Grotius, Hugo, 1583-1645 -- Early works to 1800. Jesus Christ -- Divinity -- Early works to 1800. Socinianism -- Early works to 1800. A90286 R206587 (Thomason E879_1). civilwar no A review of the annotations of Hugo Grotius,: in reference unto the doctrine of the deity, and satisfaction of Christ. With a defence of th Owen, John 1656 12183 10 495 0 0 0 0 415 F The rate of 415 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 John Latta Sampled and proofread 2008-05 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A REVIEW OF THE ANNOTATIONS OF HVGO GROTIVS , In Reference unto the Doctrine of the Deity , and Satisfaction of CHRIST . WITH A Defence of the Charge formerly laid against them . By IOHN OVVEN D. D. OXFORD , Printed by H. HALL , Printer to the UNIVERSITY , for THOM. ROBINSON . 1656. A second Consideration of the Annotations of Hugo Grotius . HAving in my late defence of the doctrine of the Gospell , from the corruptions of the Socinians , been occasioned to vindicate the Testimonys given in the Scripture to the Deity of Christ , from their exceptions , and finding that Hugo Grotius in his Annotatios had ( for the most part ) done the same things with them , as to that particular , and some other important Articles of the Christian faith , that booke of his being more frequent in the hands of Students , then those of the Socinians , I thought it incumbent on me , to doe the same worke in reference to those Annotations , which it was my designe to performe towards the writings of Socinus , Smalcius , and their companions and followers . What I have been enabled to accomplish by that endeavour , with what service to the Gospell hath been performed thereby , is left to the judgment of them who desire {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Of my dealing with Grotius I gave a briefe account in my Epistle to the Governours of the Vniversity , and that with reference to an Apology made for him , not long before . This hath obtained a new Apology under the name of a second defence of Hugo Grotius ; with what litle advantage either to the repute of Grotius , as to the thing in Question , or of the Apologist himselfe , it is judged necessary to give the ensueing account : for which I took the first leasure houre I could obtaine , having things of greater weight , dayly incumbent on me . The only thing of importance by me charged on those Annotations of Grotius , was this ; that the Texts of Scripture both in the Old Testament and New , bearing witnesse to the Diety , and Satisfaction of Christ , are in them wrested to other senses and significations , and the Testimonies given to those grand truths , thereby eluded . Of those of the first kind I excepted one , yet with some doubt , least his expressions therein , ought to be interpreted according to the Analogy of what he had elsewhere delivered : of which afterwards . Because that which concernes the Satisfaction of Christ will admit of the easyest dispatch , though taking up most roome , I shall in the first place insist thereon . The words of my charge on the Annotations , as to this head of the doctrine of the Scripture are these . The condition of these famous Annotations as to the satisfaction of Christ is the same . Not one Text in the whole Scripture , wherein Testimony is given to that sacred truth , which is not wrested to another sense , or at least the Doctrine in it , conceald and obscured by them . This being a matter of fact , and the words containing a crime charged on the Annotations , he that will make a defence of them , must either disprove the Assertion by instances to the contrary , or else granting the matter of fact , evince it to be no crime . That which is objected in matter of fact , aut negandum est aut defendendum , sayes Quintilian : lib. 5. cap. de refut : and extra haec in judiciis fere nihil est . In other cases , Patronus , neget , defendat , transferat , excuset , deprecetur , molliat , minuat , avertat , despiciat , derideat ; but in matters of fact , the two first only have place . Aristotle allows more particulars for an Apologist to divert unto , if the matter require it : he may say of what is objected , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ( Rhet. lib. 3. cap. 15. ) all which in a plaine matter of fact may be reduced to the former heads . That any other Apology can or ought to take place in this , or any matter of the same importance will not easily be proved . The present Apologist takes another course . Such ordinary paths are not for him to walke in . He tells us of the excellent booke that Grotius wrote de satisfactione Christi , and the exposition of sundry places of Scripture , especially of divers verses of Isa. 53 : given therein ; and then adds sundry inducements to perswade us , that he was of the same mind in his Annotations . And this is called a defence of Grotius . The Apologist I suppose knowes full well , what Texts of Scripture they are , that are constantly pleaded for the Satisfaction of Christ , by them who doe beleive that doctrine . I shall also for once take it for granted , that he might without much difficulty , have obtained a sight of Grotius Annotations ; to which I shall only add , that probably if he could from them have disproved the Assertion before mentioned , by any considerable instances , he is not so tender of the Prefacers credit , as to have concealed it on any such account . But the Severalls of his plea for the Annotations in this particular , I am perswaded are accounted by some , worthy consideration ; a breife view of them will suffice . The signall place of Is . 53. he tells us , he hath heard taken notice of by some ; ( I thought it had been probable the Apologist might have taken notice of it himselfe , ) as that wherein his Annotations are most suspected ; therefore on that he will fasten a while ▪ Who would not now expect that the Apologist should have entred upon the consideration of those Annotations , and vindicated them from the imputations insinuated : but he knew a better way of procedure , and who shall prescribe to him , what suits his purpose and proposall . This I say is the instance chosen to be insisted on ; and the vindication of the Annotations therein , by the interpretation given in their Author his booke de Satisfactione Christi is proposed to consideration . That others , if not the Apologist himselfe , may take notice of the emptinesse of such precipitate Apologyes , as are ready to be tumbled out , without due digestion , or consideration , I shall not only compare the Annotations and that booke as to the particular place proposed , and manifest the inconsistency of the one with the other ; but also to discover the extreame negligence and confidence , which lye at the bottome of his following attempt , to induce a perswasion , that the judgment of the man of whom we speake , was not alter'd ( that is , as to the interpretation of the Scriptures relating to the Satisfaction of Christ ) nor is others in his Annotations , then in that booke ; I shall compare the one with the other , by sundry other instances , and let the world see how in the most important places contested about , he hath utterly deserted the interpretations given of them by himselfe in his booke de Satisfactione , and directly taken up that which he did oppose . The Apologist binds me in the first place to that of Is . 53. which is ushered in by the 1 Pet. 2. 24. From 1 Pet. 2. 24. ( saies the Apologist ) Grotius informes us that Christ so bare our sins , that he freed us from them , so that we are healed by his stripes . This thus crudely proposed , Socinus himselfe would graunt it , is little more then barely repeating the words ; Grotius goes farther , and contends that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the word there used by the Apostle , is to be interpreted , tulit sursum eundo , portavit , and tells us that Socinus would render this word abstulit , and so take away the force of the Argument from this place . To disprove that insinuation , he urges sundry other places in the new Testament , where some words of the same importance are used , and are no way capable of such a signification . And whereas Socinus urges to the contrary Heb. 9. 28. where he saies {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies nothing but auferre peccata , Grotius disproves that instance , and manifests that in that place also it is to be rendred by tulit , and so relates to the death of Christ . That we may put this instance given us by the Apologist , to vindicate the Annotations from the crime charged on them to an issue , I shall give the Reader the words of his Annotations on that place : it is as followes : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c : ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hic est , abstulit , quod sequentia ostendunt , quomodo idem verbum sumi not avimus , Heb. 9. 28. eodem sensu {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ioh. 1. 29. & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isa. 53. 4. ubi Graeci {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : vitia nostra it a interfecit , sicut qui cruci affiguntur interfici solent . Simile loquendi genus Col. 2. 14. vide Rom. 6. 6. Gal. 2. 20. 24. est autem hic {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; non enim proprie Christus cum crucifigeretur , vitia nostra abstulit . Sed causas dedit per quas auferrerentur . Nam crux Christi fundamentum est predicationis ; praedicatio verò poenitentiae , paenitentia verô aufert vitia . How well the Annotator abides here by his former interpretation of this place , the Apologist may easily discover : 1 There he contends that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is as much as tulio , or sursum tulit : and objects out of Socinu● , that it must be abstulit , which quite alters the sense of the Testimony . Here he contends with him , that it must be abstulit . 2 There Heb. 9. 28. is of the same importance with this 1 Pet. 2. 24. as there interpreted : here , as here ; that is in a quite contrary sense , altogether inconsistent with the other . 3. For company {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used Is . 53. is called in to the same signification , which in the booke de satisfactione he contends is never used in that sense , and that most truly . 4. Upon this exposition of the words , he gives the very sense contended for by the Socinians ; non enim proprie Christus cum crucifigeretur vitia nostra abstulit , sed causas dedit per quas auferreretur : what are these causes ; he adds them immediatly , Nam crux Christi fundamentum est praedicationis , praedicatio verò poenitentiae , poenitentia verò aufert vitia . He that sees not the whole Socinian poyson wrapped up and proposed in this interpretation , is ignorant of the state of the difference , as to that Head , between them , and Christians . ( 5 ) To make it a little more evident , how constant the Annotator was to his first principles , which he insisted on in the management of his disputes with Socinus about the sense of this place , I shall adde the words of Socinus himselfe , which then he did oppose . Verum animadvertere oportet primùm in Graeco , verbum , quod interpretes verterunt pertulit , est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , quod non pertulit sed abstulit vertendum erat , non secus ac factum fuerit in epistola ad Hebraeos cap. 9. 28. ubi idem legendi modus habetur , unde constat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non perferre peccata , sed peccata tollere , sive auferre , significart . Socin. de Jes . Christ . sat . lib. 2. cap. 6. What difference there is between the designe of the Annotator , and that of Socinus , what complyance in the quotation of the paralell place of the Hebrewes , what direct opposition and head is made in the Annotations against that booke de Satisfactione , and how clearly the cause contended for in the one , is given away in the other ; needs no farther to be demonstrated . But if this instance makes not good the Apologists assertion , it may be supposed , that that which follows , which is ushered in by this , will doe it to the purpose ; let then that come into consideration . This is that of Isa. 53. Somewhat of the sense which Grotius in his booke de Satisfactione contends for , in this place , is given us by the Apologist . The 11th verse of the chapter which he first considers ( in my booke ) page 14 : he thus proposes and expounds : justificabit servus mens justus multos & iniquitates ipsorum bajulabit . in Heb. est : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vox autem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} iniquitatem significat , atque etiam iniquitatis poenam . 2. Reg. 7. 9. vox autem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} est sustinere , bajulare , quoties autem bajulare ponitur cum nomine peccati aut iniquitatis , id in omni lingua & maximè in Hebraismo significat poen as ferre , with much more to this purpose . The whole designe of the maine dispute in that place , is , from that discourse of the Prophet to prove , that Iesus Christ properly underwent the punishment due to our sinnes , and thereby made satisfaction to God for them . To manifest his constancy to this doctrine , in his Annotations he gives such an Exposition of that whole chapter of Isaiah 53. as is manifestly , and universally inconsistent with any such designe in the words , as that which he intends to prove from them in his booke de Satisfactione . In particular ( to give one instance of this assertion ) he contends here that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is as much as bajulare , portare , and that joyned with iniquity ( in all languages , especially in the Hebrew ) that phrase of bearing iniquity , signifies to undergoe the punishment due to it ; in his Annotations on the place , as also in those on 1 Pet. 2. 24. he tells you the word signifies auferre , which with all his strength he had contended against . Not to draw out this particular instance into any greater length , I make bold to tell the Apologist ( what I suppose he knowes not ) that there is no one verse of the whole chapter , so interpreted in his Annotations , as that the sense given by him , is consistent with , nay is not repugnant to , that which from the same verses he pleads for in his booke de Satisfactione Christi . If notwithstanding this information , the Apologist be not satisfied , let him if he please consider what I have already animadverted on those Annotations , and undertake their vindication . These loose discourses are not at all to the purpose in hand , nor the Question between us , which is solely ; whether Grotius in his Annotations have not perverted the sense of those texts of Scripture , which are commonly , and most righteously pleaded as Testimonies given to the Satisfaction of Christ . But as to this particular place of Isaiah , the Apologist hath a farther plea , the summe whereof ( not to trouble the Reader with the repetition of a discourse so little to the purpose ) comes to this head ; that Grotius in his booke de Satisfactione Christi gives the mysticall sense of the chapter , under which consideration , it belongs to Christ and his sufferings ; In his Annotations the literall , which had its immediate completion in Ieremy , which was not soe easily discoverable or vulgarly taken notice of . This is the summe of his first observation on this place to acquit the Annotator of the Crime charged upon him . Whether he approve the application of the prophesie to Jeremiah or no , I know not . He saies , Grotius so conceived . The designe of the discourse seems to give approbation to that conception . How the literall sense of a place should come to be lesse easily discovered then the mysticall , well I know not . Nor shall I speake of the thing it selfe concerning the literall and mysticall sense supposed to be in the same place and words of Scripture , with the application of the distinction to those Prophesies which have a double accomplishment in the Type and thing or person typified , ( which yet hath no soundnesse in it ) but to keep to the matter now in hand , I shall make bold for the removall of this engine applyed by the Apologist for the preventing all possible mistake , or controversie about the Annotators after-charge in this matter , to tell him , that the perverting of the first literall sense of the chapter , or giving it a completion in any person whatsoever , in a first , second , or third sense , but the Son of God himselfe , is no lesse then Blasphemy ; which the Annotator is no otherwise freed from , but by his conceiving a sense to be in the words , contrary to their literall importance , and utterly exclusive of the concerment of Jesus Christ in them . If the Apologist be otherwise minded , I shall not invite him againe to the consideration of what I have already written in the vindication of the whole prophesie from the wretched corrupt interpretation of the Annotator , ( not hoping that he will be able to breake through that discouragment he hath from looking into that treatise , by the prospect he hath taken of the whole by the Epistle ) but doe expresse my earnest desire , that by an exposition of the severalls of that chapter , and their application to any other ( not by loose discourses forraigne to the Question in hand ) he would endeavour to evince the contrary ; if on second thoughts he find either his judgment , or ability , not ready or competent for such an attempt , I heartily wish he would be carefull hereafter of ingenerating apprehensions of that nature , in the minds of others , by any such discourses as this . I cannot but suppose that I am already absolved from a necessity of any farther procedure , as to the justifying my charge against the Annotations , having sufficiently foyled the instance produced by the Apologist for the weakning of it . But yet least any should thinke , that the present issue of this debate , is built upon some unhappinesse of the Apologist in the choice of the particulars insisted on ; which might have been prevented , or may yet be removed , by the production of other instances : I shall for their further satisfaction , present them with sundry other , the most important Testimonies given to the Satisfaction of Christ , wherein the Annotator hath openly prevaricated , and doth imbrace and propose those very interpretations , and that very sense , which in his book , de Satisfactione Christi , he had strenuously opposed . Page 8. of his booke de Satisfactione , he pleads the satisfaction of Christ , from Gal. 2. 21. laying weight on this , that the word , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , signifies the want of an antecedent cause , on the supposition there made . In his Annotations he deserts this assertion , and takes up the sense of the place given by Socinus de servator . lib. 2 : cap. 24. His departure into the tents of Socinus on Gal. 3. 13. is much more pernitious . page 25 , 26 , 27. urging that place and vindicating it from the exceptions of Socinus , he concludes , that the Apostle said Christ was made a Curse , quasi dixerit Christum factumesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : hoc est poenae à Deo irrogatae , & quidem ignominiosissimae obnoxium . To make good this , in his Annotations , he thus expounds the words : duplex hîc figura ; nam & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pro {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , quomodo circumcisio pro circumcisis : & subauditur {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : nam Christus it a cruciatus est , quasi esset Deo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , quo nihil homini pessimo in hâc vitâ pejus evenire poterat : which is the very interpretation of the words given by Socinus which he opposed ; and the same that Crellius insists upon in his vindication of Socinus against him . So uniforme was the judgment of the Annotator , with that of the Author of the book de Satisfactione Christi . Pages 32 , 33 , &c : are spent in the exposition and vindication of Rom. 3. 25 , 26. that expression {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , manifesting the end of the suffering of Christ , is by him chiefely insisted on . That by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is there intended that justice of God , whereby he punisheth sin , he contends and proves from the nature of the thing it selfe , and comparing the expression with other paralell texts of Scripture : Socinus had interpreted this of the Righteousnesse of Christs fidelity and veracity : Lib. 2. de Servator . cap. 2. ( ut ostenderet se veracem & fidelem esse . ) but Crellius in his vindication of him places it rather on the goodnesse & liberality of God , which is , saith he , the Righteousnesse there intended . To make good his Ground , the Annotator , thus expounds the meaning of the words ▪ vocem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} malim hic de bonitate interpretari , quam de fide in promissis praestandis , quia quae sequuntur non ad Judaeos solos pertinent , sed etiam ad Gentes , quibus promissio nulla facta erat . He rather ( he tells you ) embraces the interpretation of Crellius then of Socinus ; but for that which himself had contended for , it is quite shut out of doors : as I have elswhere manifested at large . The same course he takes with Rom. 5. 10. which he insists on pag. 26. and 2. Cor. 5. 18 , 19 , 20 , 21. concerning which he openly deserts his owne former interpretation , and closes expressely with that which he had opposed , as he doth in reference to all other places , where any mention is made of Reconciliation : The substance of his Annotations on those places , seeming to be taken out of Socinus , Crellius , and some others of that party . That signall place of Heb. 2. 17. in this kind , deserves particularly to be taken notice of ; Cap. 7 pag. 141. of his booke de Satisfactione , he pleads the sense of that expression , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : and addes , significat ergoibi expiationem quae fit placando : But Crellius defence of Socinus had so possessed the mans mind before he came to write his Annotations , that on that place he gives us directly his sense , and almost his words in a full opposition to what he had before asserted : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , hoc quidem loco , ut ex sequentibus apparet , est auferre peccata , sive purgare à peccato , id est , efficere ne peccetur , vires suppeditando pro modo tentationum : So the Annotator on that place ; indeavoring farther to prove his Interpretation . From Rom. 4 last , Cap. 1. pag. 47 , of his booke de Satisfactione , he clearly proves the Satisfaction of Christ : and evinces that to be the sense of that expression , traditus propter peccata nostra : which he thus Comments on in his Annotations : poterat dioere qui & mortuus est , & resurrexit ut nos à peccatis justificaret , id est , liberaret . Sed amans {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} morti conjunxit peccata , quae sunt mors animi , resurrectioni autem adeptionem Iustitia , quae est animi resuscitatio : mirè nos & à peccatis retrahit & ad Iustitiam ducit : quod videmus Christum mortem non formidâsse pro doctrinâ suâ peccatis contrariâ , & ad Iustitiam nos vocanti Testimonio ; & à Deo suscitatum , ut eidem doctrinae summa conciliaretur Authoritas . He that sees not , not only that he directly closes in , with what before he had opposed , But also , that he hath here cou●hed the whole Doctrine of the Socinians , about the Mediation of Christ , and our Iustification thereby , is utterly ignorant of the state of the Controversie between them , and Christians . I suppose it will not be thought necessary for me to proceed with the comparison instituted . The severall bookes are in the hands of most Students , and that the case is generally the same in the other places pleaded for the Satisfaction of Christ , they may easily satisfy themselves . Only because the Apologist seemes to put some difference between his Annotations on the Revelations , ( as having receaved their linedments and colours from his owne pencill , ) and those on the Epistles which he had not so compleated ; as I have already manifested , that in his Annotations on that booke , he hath treacherously tampred with , and corrupted the Testimonies given to the Deity of our blessed Saviour , so shall I give one instance from them also , of his dealing no lesse unworthily with those that concerne his Satisfaction . Socinus in his second booke against Covet , second part , & chap. 17. gives us this account of those words of the holy Ghost , Rev. 1. 5. who hath loved us , and washed us in his owne blood : Johannes in Apocalyp . cap. 1. v. 5. alia Metaphorâ seu Translatione , ( quae nihil aliud est quam compendiosa quaedam comparatio ) utens , dixit de Christo & ejus morte , qui dilexit nos & lavit nos à peccatis in sanguine suo , nam quemadmodum aquâ abluuntur sordes corporis , sic sanguine Christi , peccata , quae sordes animi sunt absterguntur . Absterguntur , inquam , quia animus onster ab ipsis mundatur , &c. This interpretation is opposed and exploded by Grotius lib. de Satisf . c. 10. p. 208 , 209. the substance of it being , that Christ washed us from our sins by his death , in that he confirmed his doctrine of Repentance & newnesse of life thereby , by which we are turned from our sins ; as he manifests in the close of his Discourse , hoc saepius urgendū est , ( saith Socinus ) Iesum Christum eâ ratione peccata nostra abstulisse , quod effecerit , ut à peccando desistamus . This Interpretation of Socinus , being reinforced by Crellius , the place falls againe under the Consideration of Grotius in those Annotations on the Revelations ; which as the Apologist tells us , received their very lineaments and colours from his owne Pencill . There then he gives us this Account thereof , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Sanguine suo , id est , morte toleratâ , certos nos reddidit veritatis eorum quae docuerat , quae talia sunt , ut nihil sit aptius ad purgandos à vitiis animos . Humidae naturae , sub quâ est sanguis , proprium est lavare . Id vero per egregiam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ad animum transfertur . Dicitur autem Christus suo sanguine nos lavisse , quia & ipse omnia praestitit quae ad id requirebantur & apparet secutum in plurimis effectum . I desire the Apologist to tell me what he thinks of this peice thus perfected , with all its lineaments and colours by the pencill of that skilfull man ; and what beautifull aspect he supposeth it to have . Let the Reader , to prevent further Trouble in perusing transcriptions of this kind , consider Rev. 13. 8 , pag. 114. Heb. 9. 25. to the end ; which he calls an illustrious place in the same page and forward : I Iohn 2. 2. pag. 140 , Rom. 5. 10 , 11. page 142 , 143. Eph. 2. 16. page 148 , 149 , Col. 1. 20 , 21 , 22. Tit. 2. 14. page 156. Heb. 9. 14 , 15. pag. 157 , 158. Act. 20. 28. and many others ; And compare them with the Annotations on those places , and he will be farther enabled to judge of the defence made of the one , by the instance of the other . I shall only desire that he who undertakes to give his judgment of this whole matter , be somewhat acquainted with the state of the difference , about this poynt of the doctrine of the Gospell , between the Socinians and us : that he doe not take auferre peccata , to be ferre peccata : nostri causa , to be nostrâ vice , and nostro loco : causa {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : liberatio à jugo peccati , to be redemptio à reatu peccati : Subire poenas simpliciter , to be subire paenas nobis debitas : to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in respect of the event , to be so as to the proper nature of the thing ; offerre seipsum in coelo , to be as much as offerre seipsum in cruce , as to the worke it selfe : that so he be not mistaken to thinke that , when the first are granted , that the latter are so also . For a close of the discourse relating to this head , a breife account may be added , why I said not positively , that he had wrested all the places of Scripture giving Testimony to the Satisfaction of Christ , to another sense : but that he had either done so , or else concealed or obscured that sense in them . Though I might give instances from one or two places in his Annotions on the Gospells , giving occasion to this assertion , yet I shall insist only on some taken from the Epistle to the Hebrews , where is the great and eminent seat of the doctrine of Christs satisfaction . Although in his Annotations on that Epistle , he doth openly corrupt the most cleare Testimonies given to this Truth , yet there are some passages in them , wherein he seems to dissent from the Socinians . In his Annotations on chap. 5. vers. 5. he hath these words , Iesus quidem Sacerdotale munus suum aliquo modo erat auspicatus ; cum semet patri victimam offerret . That Christ was a Preist when he was on the earth , was wholly denyed by Socinus both in his booke de Servatore , and in his Epistle to Niemoieuius , as I have shewed elsewhere . Smalcius seems to be of the same judgment in the Racovian Catechisme . Grotius saies , Sacerdotale munus erat aliquo modo auspicatus : yet herein he goes not beyond Crellius , who tells us : mortem Christus subiit duplici ratione , partim quidem ut foederis mediator seu sponsor , partim quidem ut Sacerdos , Deo ipsum oblaturus : de causis mortis Christi pag. 6. And so Volkelius fully to the same purpose . Partes ( saith he ) muneris Sacerdotis , haec sunt potissimum ; mactatio victimae , in tabernaculum ad oblationem peragendam , ingressio , & ex eodem egressio : Ac mactatio quidem mortem Christi , violentam sanguinis profnsionem continet : de Relig. lib. 3. cap. 47. pag. 145. and againe : Hinc colligitur solam Christi mortem nequaquam illam perfectam absolutámque ipsius oblationem ( de qua in epistola ad Hebraeos agitur ) fuisse , sed principium & praeparationem quandam ipsius Sacerdotii in caelo demum administrandi extitisse , ibid. So that nothing is obtained by Grotius his munus Sacerdotale aliquo modo erat auspicatus , but what is granted by Crellius and Volkelius . But in the next words , cum semet offerret patri victimam , he seems to leave them : but he seems only so to doe . For Volkelius acknoledgeth that he did slay the Sacrifice in his death , though that was not his compleate and perfect oblation , which is also afterwards affirmed by Grotius : and Crellius expresly affirmes the same . Nor doth he seeme to intend a proper expiatory and satisfactory Sacrifice in that expression ; for if he had , he would not have been guilty of such an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as to say , semet obtulit patri . Besides , though he do acknoledge elsewhere , that this victima was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , yet he sayes in another place ( on ver : 3. ) Sequitur Christum quoque obtulisse prose {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; giving thereby such a sense to that expression , as is utterly inconsistent with a proper expiatory Sacrifice for sin . And which is yet worse , on chap. 9. 14. he gives us such an account why expiation is ascribed to the blood of Christ , as is a key to his whole interpretation of that epistle : Sanguini ( saith he ) purgatio ista tribuitur : quia per sanguinem , idest , mortem Christi , secuta ejus excitatione & evectione , gignitur in nobis fides , quae deinde purgat corda . And therefore where Christ is said to offer himselfe by the eternall Spirit , he tells us , Oblatio Christi hic intelligitur illa , quae oblationi legali in adyto factae respondet , ea autem est , non oblatio in altari Crucis facta , sed in adyto caelesti : So that the purgation of sin is an effect of Christs presenting himselfe in heaven only : which how well it agrees with what the Apostle sayes chap. 1. v. 3. the Reader will easily judge . And to manifest that this was his constant sense , on those words v. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he thus comments ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Vt peccatum in nobis extinguatur : fit autem hoc per passionem Christi , quae fidem nobis ingenerat , quae cordae purificat . Christ confirming his doctrine by his death , begets faith in us , which doth the worke . Of the 28th verse of the same chapter I have spoken before . The same he affirmes againe , more expressely , on chap. 10. vers. 3. and on ver. 9. and verse 12. he interprets the oblation of Christ , whereby he tooke away sinne , to be the oblation or offering himselfe in heaven , whereby sin is taken away by Sanctification , as also in sundry other places , where the expiatory Sacrifice of Christ on earth , and the taking away of the guilt of sinne , by Satisfaction , is evidently intended . So that notwithstanding the concession mentioned , I cannot see the least reason to alter my thoughts of the Annotations , as to this businesse in hand . Not further to abound in causá facili ; in all the differences we have with the Socinians , about Christs dying for us , concerning the nature of Redemption , Reconciliation , Mediation , Sacrifice , the meaning of all the phrases and expressions , which in those things are delivered to us , the Annotator is generally on the apostate side throughout his Annotations : and the truth is , I know no reason why our Students should with so much diligence and charge , labour to get into their hands the books of Socinus , Crellius , Smalcius , and the rest of that Crew , seing these Annotations , as to the most important heads of Christian Religion , about the Deity , Sacrifice , Preisthood , and Satisfaction of Christ , originall sin , free will , Iustification &c , afford them the Substance and Marrow of what is spoken by them ; so that as to these heads , upon the matter , there is nothing peculiar to the Annotator , but the Secular learning which in his Interpretations he hath curiously and gallantly interweaved . Plautus makes sport in his Amphitruo with severall Persons , some reall , some assumed , of such likenesse one to another , that they could not discerne themselves by any outward appearance ; which caused various contests and mistakes between them . The Poets fancy raysed not a greater similitude between Mercury and Sosia , being supposed to be different persons , then there is a dissimilitude between the Author of the booke de Satisfactione Christi , and of the Annotations , concerning which we have been discoursing , being one and the same . Nor was the contest of those different persons so like on another , so irreconcilable , as are these of this single person , so unlike himselfe in the severall treatises mentioned . And I cannot but thinke it strange that the Apologist could imagine no surer measure to be taken of Grotius's meaning in his Annotations then his treatise of the Satisfaction of Christ doth afford , there being no two treatises that I know , of any different persons whatever , about one and the same Subject , that are more at variance . Whither now any will be perswaded by the Apologist to believe that Grotius was constant in his Annotations to the Doctrine delivered in that other treatise , I am not sollicitous . For the reinforced plea of the Apologist , that these Annotations were not finished by him , but only collections that he might after dispose of ; I am not concerned in it ; having to deale with that booke of Annotations that goes under his name ; if they are none of his , it is neither on the one hand or other , of any concernment unto me . I say not this , as though the Apologist , had in the least made good his former plea , by his new Exceptions to my evidence against it , from the Printers preface to the Volume of Annotations on the Epistles . He saies ! what was the opus integrum that was cōmended to the care of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? and answers himselfe , not that last part or volume of Annotations , but opus integrum , the whole volume or volumes that contained his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} adversaria on the new Testament . For how ill this agrees with the intention and words of the Prefacer , a slight inspection will suffice to manifest . He tells us , that Grotius had himselfe publisht his Annotations on the Gospells , five yeares before : that at his departure from Paris , he left a great part of this volume ( that is this on the Acts and Epistles ) with a friend ; that the reason why he left not opus integrum , that is , the whole volume with him , was because the residue of it was not so written , as that an Amanuensis could well understand it . That therefore in his going towards Sweden , he wrote that part againe with his owne hand , and sent it backe to the same person ( that had the former part of the Volume committed to him ) from Hamburge . If the Apologist read this Preface , he ought , as I suppose to have desisted from the plea insisted on : If he did not , he thought assuredly he had much reason to despise them , with whom he had to do : But as I said , herein am I not concerned . The Consideration of the charge on the Annotations relating to their tampering with the Testimonies given in the Scripture to the Deity of Christ , being an other head of the whole , may now have place . The Summe of what is to this purpose by me affirmed , is , that in the Annotations on the old and new Testament , Grotius hath left but one place giving Testimony clearly to the Deity of Christ . To this assertion I added both a limitation , and also an enlargment in severall respects . A limitation that I could not perceive he had spoken of himselfe , clearly on that one place . On supposition that he did so , I granted that perhaps one or two places more , might accordingly be interpreted . That this one place is Ioh. 1. 1. I expressely affirmed : that is the one place wherein , as I say , he spake not home to the businesse . The defence of the Apologist in the behalfe of Grotius consists of sundry discourses . First to disprove that he hath left more then that one of John free from the corruption charged ; he instances in that one of Iohn 1. 1. wherein as he saith , he expressely asserts the Deity of Christ : but yet wisely forseeing , that this instance would not evade the charge , having been expressely excepted , ( as to the present enquiry ) and reserved to further debate ; he adds the places quoted by Grotius in the exposition of that place as Prov. 8. 21 , 22 , 23 , 24 , 25 , 26 , 27. Isa. 45. 12. & 48. 13. 2 Pet. 3. 5. Col. 1. 16. from all which he concludes , that the Annotations have left more Testimonies to the Deity of Christ untampered withall and unperverted , then my assertion will allow ; reckoning them all up againe Section the 10th . and concluding himselfe a successfull Advocate in this case , or at least under a despaire of ever being so in any , if he acquit not himselfe clearly in this . If his failure herein be evinced , by the course of his late writings himselfe will appeare to be most concerned . I suppose then that on the view of this defence , men must needs suppose that in the Annotations on the places repeated , and mustered a second time by the Apologist , Grotius does give their sense as bearing witnesse to the Deity of Christ . Others may be pleased to take it for granted without farther consideration : for my part being a little concerned to inquire , I shall take the paines to turne to the places , and give the Reader a briefe account of them . For Prov. 8. his first note on the wisdome there spoken of is : Haec de easapientia quae in Lege apparet exponunt Haebraei , & sane ei , si non sol● ; at praecipuè haec atributa conveniunt : Now if the attributes here mentioned , agree either solely or principally to the wisdome that shines in the Law , how they can be the attributes of the person of the eternall Son of God , I see not . He addes no more to that purpose , untill he comes to the 22 ver. the verse of old contested about with the Arrians . His words on that are Graecum Aquilae , est , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ut & Symmachi & Theodosionis , res●pondetque benè Haebraeo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , & Caldaeus habet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , & 70 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sensu non malo , si creare sumas pro facére ut appareat : viae Dei sunt operationes ipsius : sensum hujus loci & sequentium non male exprimas cum Philone de Coloniis : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . On verse 27 , he addes aderam , id est , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ut infra Iohn Evang. 1. 1. What clear and evident Testimony , by this exposition is left in this place to the Deity of Christ I professe my selfe as ignorant , as I was , before I received this Direction by the Apologist : He tells us that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is rendred not amisse by the Chaldee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the 70 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , though he knew that sense was pleaded by the Arrians , and exploded by the antient Doctors of the Church . To relieve this Concession , he tells us that creare , may be taken for facere ut appareat , though there be no evidence of such a use of the word in the Scripture , nor can he give any instance thereof . The whole interpretation runs on that wisdome that is a property of God , which he manifested in the workes of Creatiō : of the Son of God , the essentiall wisdome of God , subsisting with the father , we have not one words nor doth that Quotation out of Philo releive us in this businesse at all . We know in what sense he used the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : how farr he and the Platonicks , with whom in this expression he consented , were from understanding the only begotten Son of God , is known . If this of Philo has any aspect towards the opinion of any professing themselves Christians , it is towards that of the Arians , which seems to be expressed therein . And this is the place chosen by the Apologist to disprove the assertion of none being left , under the sense given them by the Annotations , bearing cleare Testimony to the Deity of Christ ; his comparing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ibi ego , which the vulgar renders aderam , with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seems rather to cast a Suspicion on his intention in the expression of that place of the Evangelist , then in the least to give Testimony to the Deity of Christ in this . If any one be further desirous to be satisfyed , how many cleare unquestionable evidences of the Deity of Christ , are slighted by these Annotations on this Chapter , let him consult my vindication of the place in my late Vindiciae Evangelicae , where he will find something tendred to him to that purpose . What the Apologist intended by adding these two places of Isaiah , Chap. 45. 12. and the 48. 13. ( when in his Annotations on those places , Grotius not once mentions the Deity of Christ , nor any thing of him , nor hath occasion so to do , nor doth produce them in this place to any such end or purpose ; but only to shew that the Chaldee paraphrase , doth sundry times , when things are said to be done by God , render it , that they were done by the word of God ) as instances to the prejudice of my Assertion , I cannot imagine . On that of Peter , 2 Epistle , 3. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : he addes indeed , vide quae diximus ad initium Evangelii Iohannis : but neither doth that place intend the naturall Son of God , nor is it so interpreted by Grotius . To these he addes in the close , Col. 1. 16. in the exposition whereof in his Annotations , he expressely prevaricates , and goes of to the interpretation insisted on by Socinus and his companions , which the Apologist well knew . Without farther search upon what hath been spoken , the Apologist gives in his Verdict concerning the falsnesse of my assertion before mentioned , of the Annotators speaking cleare and home to the Deity of Christ but in one , if in one place of his Annotations : But 1. What one other place hath he produced , whereby the contrary , to what I assert , is evinced ? Any man may make Apologies at this rate as fast as he pleases . 2. As to his not speaking clearely in that one , notwithstanding the improvement made of his Expressions by the Apologist , I am still of the same mind as formerly : For although he ascribes an Eternity {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and affirmes all things to be made thereby ; yet considering how carefull he is , of ascribing an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , how many Platonicke interpretations of that expression he interweaves in his expositions , how he hath darkned the whole councell of God in that place about the subsistence of the word , its omnipotency and incarnation , so clearely asserted by the holy Ghost therein , I see no reason to retract the assertion opposed . But yet as to the thing it selfe , about this place I will not contend : only it may not be amisse to observe , that not only the Arians , but even Photinus himselfe acknoledged that the world was made {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that how little is obtained toward the confirmation of the Deity of Christ by that concession , may be discerned . I shall offer also only at present , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is threefold , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is Christ , mentioned Iohn 1. 1. his personall or eternall subsistence , with his omnipotency , being there asserted . Whether Christ be so called anywhere else in the New Testament may be disputed , Luk. 1. v. 2. ( compared with the 1 of Iob. 1. 1. ) 2 Pet. 1. 16. and Act. 20. 32. Heb. 4. 12. are the most likely to give us that use of the word . Why Christ is so termed , I have shewed elsewhere . That he is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 33. 6. is to me also evident . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is better rendred {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Where that word is used , it denotes not Christ : Though 2 Sam. 23. 2. where that word is , is urged by some to that purpose . He is also called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hag. 2. 5. so perhaps in other places . Our present Quakers would have that expression of , the word of God , used no where in any other sense : so that destroying that , as they do , in the issue they may freely despise the Scripture , as that which they say is not the word of God , nor anywhere so called . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} amongst men is that which Aristotle calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saies Hesichius . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is that which we speake in our hearts , saies Damascen . de Orthod. fid. Lib. 1. cap. 18. So Psalm 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This as spoken in respect of God , is that egresse of his power , whereby according to the eternall conception of his mind , he worketh any thing . So Gen. 1. 2. God said let there be light , and there was light . Of this word of God the Psalmist treats , 147. v. 18. he sedeth out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & melteth the Ice , and Psal. 148. 8. the same word is used . In both which places the Septuagint renders it by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This is that which is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Heb. 1. 2. and Heb. 11. 3. where the Apostle saies the heavens were made {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : which is directly paralell to that place of 2 Pet. 3. 5. where it is expressed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : for though {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} more properly denotes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , yet in these places , it signifies plainly that egresse of Gods power for the production and preservation of things , being a persuite of the eternall conception of his mind , which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Now this infinite wise and eternall conception of the mind of God , exerting its selfe in power , wherein God is said to speake , ( he said let there be light ) is that which the Platonicks , and Philo with them harped on , nener once dreaming of a coessentiall and hypostaticall word of God , though the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} occurre amongst them . This they thought was unto God , as in us , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . and particularly it is termed by Philo ▪ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : de agric. . That this was his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is most evident : Hence he tells us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : de Mund. opific. and a little after , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The whole tendency of his discourse is , that the word of God , in his mind , in the creation of the world , was the image of himselfe ; and that the idea or image of the things to be made , but especially of light . And whereas ( if I remember aright , for I cannot now find the place ) I have said somewhere , that Christ was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , though therein I have the consent of very many learned Divines , and used it meerly in opposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; yet I desire to recall it : nor doe I thinke there is any propriety in that expression of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used of Christ , but only in those of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which the Scripture ( though not in the very termes ) will make good . In this second acceptation , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Photinus himselfe granted that the world was made by the word of God . Now if it be thought necessary , that I should give an account of my feare that nothing but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in this sense decked with many Platonicall encomiums was intended in the Annotations on Ioh. 1. ( though I confesse much from some quotations there used , may be said against it ) I shall readily undertake the Taske ; but at present in this running Course , I shall adde no more . But now , as if all the matter in hand , were fully dispatched , we have this triumphant close attending the former discourse , and observations . If one Text acknowledged to assert Christs eternall Divinity ( which one was granted to doe it , though not clearly , ) will not suffice to conclude him no Socinian ) which I said not he was , yea expressely waved the management of any such charge ) If six verses in the Proverbs , two in Isaiah ; one in St. Peter , one in St. Paul added to many in the beginning of St. Iohn , ( In his Annotations on all which , he speaks not one word to the purpose ) will not yet amount to above one Text ; or lastly if that one may be doubted of also , which is by him interpreted to affirme Christs eternall subsistence with God before the Creation of the world ( which he doth not so interpret , as to a personall subsistence ) and that the whole world was created by him ; I shall despaire of ever being a successfull Advocate for any man ; from which Condition I hope some little time will recover the Apologist . This is the Summe of what is pleaded in cheife , for the defence of the Annotations : wherein what small cause he hath to acquiesce , who hath been put to the labour and trouble of vindicating nere 40 Texts of Scripture in the old Testament , and new , giving expresse Testimony to the Deity of Christ from the Annotators perverse interpretations , let the Reader judge . In the 13th Section of the Apologist's discourse , he addes some other Considerations to confirme his former vindication of the Annotations . 1 He tells us , that he professeth not to Divine , what places of the old Testament , wherein the Deity of Christ is evidently testified unto , are corrupted by the learned man , nor will he upon the discouragement already received make any inquiry into my Treatise . But what need of Divination ? The Apologist cannot but remember at all times , some of the Texts of the old Testament that are pleaded to that purpose ; and he hath at least as many incouragements to looke into the Annotations , as discouragements from casting an eye upon that Volume ( as he calls it , ) wherein they are called to an account . And if he suppose , he can make a just defence for the severall places so wrested , and perverted , without once consulting of them , I know not how by me he might possibly be ingaged into such an inquiry . And therefore I shall not name them again , having done somewhat more then name them already . But he hath two suppletory considerations , that will render any such inquiry or inspection needlesse . Of these the first is That the word of God being all and every part of it of equall truth , that doctrine which is founded on five places of Divine writ ; must by all Christians be acknoledged to be as irrefragably confirmed , as an 100 expresse places would be conceived to confirme it . Ans. It is confessed , that not only five , but any one expresse Text of Scripture , is sufficient for the confirmation of any divine truth . But that five places have been produced out of the Annotations by the Apologist for the confirmation of the great truth pleaded about , is but pretended , indeed there is no such thing . The Charge on Grotius was , that he had depraved all but one ; if that be no crime , the defence was at hand ; if it be , though that one should be acknowledged to be clear to that purpose , here is no defence against that which was charged , but a strife about that which was not . Let the places be consulted , if the assertion prove true , by an induction of instances , the Crime is to be confessed , or else the charge denied to contain a crime : but Secondly he saies , That this charge upon inquiry will be found in some degree , if not equally , chargeable on the learnedst and most valued of the first Reformers , particularly upon Mr. Calvin himselfe , who hath been as bitterly and injustly accused and reviled upon this account ( witnesse the booke intituled Calvino Turcismus ) as ever Erasmus was by Bellarmine and Beza , or as probably Grotius may be . Though this at the best be but a diversion of the Charge , and no defence , yet not containing that truth which is needfull to countenance it , for the end for which it is proposed ; I could not passe it by . It is denied ( which in this case untill further proofe must suffice ) that any of the learnedst of the first Reformers , ( and particularly Mr. Calvin ) are equally chargeable , or in any degree of proportion with Grotius , as to the Crime insisted on . Calvin being the man instanced in , I desire the Apologist to prove that he hath in all his Commentaries on the Scripture corrupted the sense , of any Texts of the old Testament or new , giving expresse Testimony to the Deity of Christ , & commonly pleaded to that end & purpose . Although I deny not , but that he differs from the cōmon judgment of most , in the interpretation of some few propheticall passages , judged by them to relate to Christ . I know what Genebrard and some others of that faction , raved against him ; but it was cheifly from some expressiōs in his institutions about the Trinity ( wherin yet he is acquitted by the most learned of themselves ) & not from his expositions of Scripture , for which they raised their Clamours . For the booke called Calvino Turcismus , written by Reynolds and Giffard , the Apologist has forgotten the designe of it . Calvin is no more concerned in it , then others of the first Reformers ; nor is it from any doctrine about the Deity of Christ in particular , but from the whole of the reformed Religion , with the Apostasyes of some of that profession , that they compare it with Turcisme . Something indeed , in a chapter or two , they speake about the Trinity , from some expressions of Luther , Melancton , Calvin and others : but as to Calvin's expositions of Scripture , they insist not on them . Possibly the Apologist may have seen Pareus his Calvinus Orthodoxus , in an answer to Hunnius his Calvinus Judaizans ; if not , he may at any time have there an account of this calumny . Having passed through the Consideration of the two considerable heads of this discourse , in the method called for by the Apologist ( having only taken liberty to transpose them , as to first and last ) I must professe my selfe as yet unsatisfyed as to the necessity , or suitablenesse , of this kind of defence . The summe of that which I affirmed ( which alone gives occasion to the defensative now under consideration ) is : that to my observation Grotius in his Annotations had not left above one text of Scripture , if one , giving cleare evidence to the Deity of Christ ; of his Satisfaction I said in summe the same thing . Had the Apologist been pleased to have produced instances of any evidence for the disproovement of my assertion , I should very gladly and readily have acknoledged my mistake and oversight . I am still also in the same resolution , as to the latitude of the expression , though I have already by an induction of particulars , manifested his corrupting and perverting of so many , both in respect of the one head , and of the other , with his expresse complyance with the Socinians in his so doing , as that I cannot have the least thought of letting fall my Charge , which with the limitation expressed ( of my owne observation ) containes the truth in this matter , and nothing but that which is so . It was indeed in my thoughts to have done somewhat more in reference to those Annotations , then thus occasionally to have animadverted on their corruption in generall ; namely to have proceeded in the vindication of the truths of the Gospell from their Captivity under the false glosses put upon them , by the interpretations of places of Scripture wherein they are delivered . But this worke being fallen on an abler hand viz. that of our learned professor of Divinity , my desire is satisfied , and the necessity of my indeavour for that end removed . There are sundry other particulars insisted on by the Apologist , and a great deale of Rhetoricke is layd out about them ; which certainly deserves not the Readers trouble in the perusall of any other debate about them . If they did , it were an easie matter to discover his mistakes in them all along . The foundation of most of them , lies in that , which he affirmes Sect. 4. where he saies , that I thus state the Jealousies about H. G. as farr as it is owned by me , viz. that being in doctrine a Socinian , he yet closed in many things with the Romane interest . To which he replies , that this does not so much as pretend that he was a Papist . As though I undertake to prove Grotius to be a Papist , or did not expressely disowne the management of the Iealousy , stated as above ; or that I did at all owne it , all which are otherwise : yet I shall now say , whither he was in Doctrine a Socinian or no , let his Annotations before insisted on , determine : And whether he closed with the Romane interest or no , besides what hath been observed by others , I desire the Apologist to consider his observation on Rev. 12. v. 5. that booke , ( himselfe being judge , ) having received his last hand . But my businesse is not to accuse Grotius , or to charge his memory with any thing but his prevarication in his Annotations on the Scripture . And as I shall not cease to presse the generall Aphorisme ( as it is called ) that no drunkard &c. nor any person whatever not borne of God or united to Christ the head , by the same Spirit that is in him , and in the sense thereof , perfecting Holinesse in the feare of God , shall ever see his face in glory , so I feare not what conclusion can regularly in reference to any person living or dead , be thence deduced . It is of the Annotations whereof I have spoken : which I have my liberty to do : and I presume shall still continue , whilest I live in the same thoughts of them : though I should see — a third defence of the learned Hugo Grotius . The Epistles of Grotius to Crellius mentioned by the Apologist in his first defence of him , giving some light to what hath been insisted on , I thought it not unfit to communicate them to the Reader , as they came to my hand , having not as yet been printed that I know of . Reverendo summaeque eruditionis ac pietatis viro Domino Johanni Crellio pastori Racov. H. G. S. LIbro tuo quo ad eum quem ego quondam scripseram ( Eruditissimè Crellî ) respondisti , adeo offensus non fui , ut etiam gratias tunc intra animum meum egerim , nunc & hisce agam literis . Primò , quod non tantùm humanè , sed & valdè officiosè mecum egeris , ita ut quaeri nihil possim , nisi quod in me praedicando , modum interdum excedis , deinde verò , quod multa me docueris , partim utilia , partim jucunda scitu , meque exemplo tuo incitaveris ad penitiùs expendendum sensus sacrorum librorum . Benè autem in Epistolâ tuâ , quae mihi longè gratissima advenit , de me judicas , non esse me eorum in numero qui ob sententias salvâ pietate dissidentes alieno à quoquam sim animo , aut boni alicu jus amicitiam repudiem . Equidem in libro * de verâ Religione , quem jam percurri , relecturus & posthac , multa invenio summo cum judicio observata . Illud vero saeculo gratulor , repertos homines qui nentiquam in controversiis subtilibus tantum ponunt , quantum in verâ vitae emendatione , & quotidiano ad Sanctitatem profectu . Utinam & mea scripta aliquid ad hoc studium in animis hominum excitandum inflammandúmque conferre possint : tunc enim non frustra me vixisse hactenus existimem . Liber de veritate Religionis Christianae magis ut nobis esset solatio , quam ut aliis documento scriptus , non video quid post tot aliorum labores utilitatis afferre possit , nisi ipsâ fortè brevitate . Siquid tamen in eo est , quod tibi tuique similibus placeat , mihi supra spem●euenit . Libris de jure belli & pacis mihi praecipuè propositum habui , ut feritatem illam , non Christianis tantùm , sed & hominibus indignam , ad bella pro libitu suscipienda , pro libitu gerenda , quam gliscere tot populorum malo quotidie video , quantum in me est , sedarem . Gaudeo ad principum quorundam manus eo● libros venisse , qui utinam partem eorum meliorem in suum animum admitterent . Nullus enim mihi ex eo labore suavior fructus contingere possit . Te verò quod attinet , credas , rogo , si quid unquam facere possim tui , aut eorum quos singulariter amas , causâ , experturum te , quantum te tuo merito faciam . Nunc quum aliud possim nihil , Dominum Jesum supplice animo veneror , ut tibi aliisque pietatem promoventibus propitius adsit . x. Maii. M. DC . XXVI . Tui nominis studiosissimus H. G. TAm pro Epistolâ ( vir Clarissime ) quam pro transmisso libro , gratias ago maximas . Constitui & legere & relegere diligenter quaecunque à te prosiciscuntur , expertus quo cum fructu id antehàc fecerim . Eo ipso tempore quo literas tuas accepi , versabar in lectione tuae interpretationis in Epistolam ad Galatas . Quantum judicare possum & scripti occasionem & propositum , & totam seriem dictionis , ut magnâ cum curâ indagâsti , ita feliciter admodùm es assequutus . Quare Deum precor , ut & tibi & tui similibus , vitam det , & quae alia ad istiusmodi labores necessaria . Mihi ad juvandam communem Christianismi causam , utinam tam adessent vires , quàm promptus est animus : quippe me , à primâ aetate , per varia disciplinarum genera jactatum , nulla res magis delectavit , quam rerum sacrarum meditatio . Id in rebus prosperis moderamen , id in adversis solamen sensi . Pacis consilia & amavi semper , & amo nunc quoque : eoque doleo , quum video tam pertinacibus iris committi inter se eos , qui Christi se esse dicunt . Si rectè rem putamus , quantillis de causis — Januarii . M. DC . XXXII . Amstelodam . FINIS . Notes, typically marginal, from the original text Notes for div A90286e-140 Grotius ad nocentissimae haereseos atque ●frenis licentiae scyllam , iterumque ad tyrannidis charybdin declinavit fluctuans : Essen . Notes for div A90286e-12310 This booke of Crellius lay unanswered by Grotius above 20 yeares . For so long he lived after the publishing of it . It is since fully answered by Essenius . * That is the body of Socinian Divinity written by Crellius and Volkelius . Let the Reader judge what Annotatiōs on that Epistle we are to exspect from this man . 
A62877	----	True old light exalted above pretended new light, or, Treatise of Jesus Christ as He is the light which enlightens every one that comes into the world : against the sense both of the Quakers, Arminians, and other assertors of universal grace, whose light is proved to be darkness / delivered in nine sermons, by John Tombes, B.D., and commended to publick view by Mr. Richard Baxter. Tombes, John, 1603?-1676. 1660 Approx. 319 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A62877 Wing T1824 ESTC R21431 12296979 ocm 12296979 59052 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62877) Transcribed from: (Early English Books Online ; image set 59052) Images scanned from microfilm: (Early English books, 1641-1700 ; 927:19) True old light exalted above pretended new light, or, Treatise of Jesus Christ as He is the light which enlightens every one that comes into the world : against the sense both of the Quakers, Arminians, and other assertors of universal grace, whose light is proved to be darkness / delivered in nine sermons, by John Tombes, B.D., and commended to publick view by Mr. Richard Baxter. Tombes, John, 1603?-1676. [20], 85 p. Printed by A.M. for Thomas Underhill ..., London : 1660. Reproduction of original in Bodleian Library. Table of contents: p. [17]-[19] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sermons, English -- 17th century. 2004-11 TCP Assigned for keying and markup 2005-02 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 John Latta Sampled and proofread 2005-04 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion True Old Light EXALTED ABOVE Pretended NEW LIGHT OR TREATISE OF Jesus Christ , He is the Light which enlightens every one that comes into the world . 〈◊〉 the sense both of the Quakers , Arminians , and other Assertors of Universal Grace ; whose Light is proved to be Darkness . Delivered in Nine Sermons , by JOHN TOMBES , B. D. And commended to publick view By M r Richard Baxter . PSAL. 43. 3. 〈◊〉 thy light and thy truth , let them lead me , let them 〈◊〉 〈◊〉 to thy holy Hill , and to thy Tabernacle . LONDON , by . A. M. for Thomas Underhill at the Sign of the Anchor and Bible in Pauls Church-yard , 1660. To the Honourable S r THOMAS WIDRINGTON Knight , Serjeant Teril , & Serjeant Fountain , Lords Commissioners of the Great Seale of ENGLAND . THe incessant and importunate inculcation of this monition , by the miserably deluded Quakers [ look to the light within you ] not distinguishing but confounding it with Christ , giving thereby cause to conceive , that they acknowledg no other Christ as their Saviour , but such a fancied one , as they have imagined to be in them , being sadly resented by me , as causing one of the most pernicious Schismes of our dayes , in drawing many weak , though perhaps well meaning soules , to neglect Scriptures , Ministry of setled Teachers , Christian-Church-Communion ( which tends to Atheisme , irreligion , and perdition ) moved me at first to Preach , and since to compose for the Press these ensuing Sermons . In which I have endeavoured to shew Christ to be , and how he is the true universall lighting Light , and the insufficiency of that magnified Light in each , which those forenamed erring persons with the assertors of universall grace and selfedisposing freewill of man have avouched . It is charged hotly by many on those whom they term Anabaptists , though not rightly , as if they were Authors or Fautors of this delusion of ( Quakers and much to that purpose was objected against my self by that Reverend Brother , whose Epistle is prefixed to these Sermons , in his Letter to me , which is Answered by me in the 63 d. Section of the 3 d. part of my Review intitled Antipoedo baptism ) But I hope that by our Declaration Printed Decemb. 12. last ( to which I find two Quakers have made injurious Answers ) and by my Answer in that Section , together with the reading of these Sermons , the truth will be cleared , and my self with those other Brethren who joyned with me in that Declaration , will be discharged from those evill surmises and insinuations which heighten our devisions : for the taking away or lessening of which if I were offered upon the sacrifice and service of the faith of Gods Elect , I should count my self happy . The Author of the Epistle hereto annexed imputes the rise or spreading at least of the errors of Quakers , and divisions of the godly to a Popish Jesuiticall practice , for the undermining and ruine of the Churches of Christ in those Nations and this Commonwealth , and he feares nothing so much as a toleration of Popery in England , as the meanes to destroy the Protestant Churches now near an utter destruction by the union of Popish Princes and plots of Romishs Agents . I hope the Lord will not so desert the Parliament , your Honours , or any other of the assertors of our just Liberties , as to allow such a Liberty , as will bring the whole State and all the Churches of God into the servitude of the Roman man of sinne . We have had experience of their and Satans devices by them , their implacable hatred of all that Idolize not the Pope and a piece of Bread , to make us wary how we permit such Serpents to lye in our bosomes . Their activity , subtility , perfidiousness , cruelty beyond any sort of men , that ever yet appeared in the world , especially to really godly Persons , should alarm and awaken us to bethink our selves , afore it be too late , of preventing their intrenching among us . And sith Quakerism is but a posterne to let in Popery , which English Protestants would undoubtedly fight against to the death , if it marched under its own Colours and Leaders , it is necessary that such an eye be had on Quakers , as that the Preaching of the Gospell be not hindred by them , nor their growth such as may oppress those , whom they revile and hate without a cause . To shew the falsehood of the chief foundations of Popery the supposed Cathoticism of the Roman Church , the Supremacy of the Pope , and the truth of their unwritten traditions , I have written a Book now in Press , which hath an Epistle of the same Reverend Brother ( whose Epistle is here Printed , ) prefixed , by which appeares our union and concurrence in the common cause of Christ against oppugners of it . And having regard to your Honours , and the esteem which is due to you as being a constellation of the first magnitude in this our Commonwealth , I presume to offer this Writing to your Honours for your use , and to subscribe my selfe Your Honours humble Servant in Christ John Tombes . Lemster in Hereford shire the 3 d day of the last Moneth vulg . Febr. 1. 1659 To the Reader . Reader , IF thou live in England , it 's like thou hast heard of ( if not seen ) that new and strange generation of people called Quakers : And if thou be one that hast not lost thy faith and wit , I may presume that thou art grieved for their folly and impiety , and wonderest at their brazen-faced impudency , and lamentest the dishonour which they bring upon the Christian name , and blushest at them as the Nations shame . But all understand not their originall and tendency : who sends them forth ; and what is their designe . Had there been no other discovery of these , they are legible enough in their doctrines and their workes . He that is no stranger to Popery , and is conversant in the writings of the Fryars and Jesuites , may perceive who taught them their doctrine of universall sufficient light ; of Perfection , against imputed righteousness ; of the necessity of an infallible judge ; that concupiscence antecedent to consent is no sin ; their undervaluing the Scriptures , and many the like . The principal work of the Papists and Quakers is to take off the people from the holy Scriptures , and from the Reformed faithfull Ministers . This is none of the work of Christ , who teacheth his Discipies by his Spirit , Word , and Ministers conjunctly . He that would have no Ministry , would have no Church and no Christ : And he that would have another Church and Ministry , in reason should tell us plainly which is the Church and Ministry which he would have . If it be the Papal , why do they not speak out and say so : doth jugling suit with matters of eternall life or death ? If it be not the Papal but the Quakers , it cannot be the Church and Ministry of Christ. For the Church and Ministers of Christ have been not only conspicuous since his Ascension and sending the Holy Ghost , but also have been that part of the world which providence hath tendered , and for which the earth hath been sustained , and for whose happinesse all things do conspire . But the Quakers Church ( if they have any ) is but about ten or twelve years old at utmost : unless the Weigelians , Paracelsians , Behmenists , and the rest of the Fanaticks in Germany , or the Familists in England and New-England may be accounted their progenitors : And yet their Church will not be found to be of two hundred years continuance . Indeed Stubbe ( Sir H. Vane's egregious Vindicator ) had neither wit , nor modesty , nor fear enough to restrain him , from telling the world ( in his malice , pag. 36. ) that it was ignorantly said of me , that [ The Quakers had no being in the world , till a few years ago ] and the Gnostick adds that [ as to the generality of their opinions and deportment , he doth AVOW it out of as sure and good records as any can be produced , that they can plead more for themselves from the first two hundred seventy years , then Mr. Baxter for the present orthodox Religion laid down in the Saints Everlasting Rest , or the Confession of the Assembly . ] But when will the undertaker produce these Records ? Such a heart and face might have served him to avow , that the holy Apostles were railing lying Quakers , or whatever filthiness had come into his thoughts . Some of their abominable opinions and practices , have troubled the world since the Romish iniquity did abound : but no times were freer from them then the first , and none more unlike to them then Christ and his Apostles , however Satan would gain credit to his impieties , or discredit to the Gospel by his apish imitations . The witness of their late Leader James Nailor is regardable , who in his Recantation saith that they are [ Unclean Spirits gene out from the unity of the truth and light by which we have been called and gathered into one Christ Jesus , the Head over all his , blessed for ever : whose name hath been greatly dishonoured by many wilde actings , and his innocent Spirit grieved , and many simple souls deceived , — and that the work of the murderer and devourer is therein , against the life of God in his Temple : which though they seek entrance under pretence of humility ; promising some great things , and more holiness in that way , to steal into simple minds , yet being got in , exalts himself above the seed of God , and tramples the meek spirit under foot . — And by this ( saith he ) you shall all perceive that Spirit , whatever it pretends , it will secretly withdraw your entire love from the flock of God , already gathered , and cool your affections and zeal towards their present meetings : and if you judge it not there , it will grow on with an evil eye , to spie out for their failings ; and to delight to hear of them with an hidden joy , whispering them to others , and adding thereunto , with a desire to see them broken , and their nakedness laid open , if anything be amiss . And thus it hath wrought in a mystery of wickedness in some unjudged , untill it be seated in the throne of open enmity and strife against the Lambs of Light , preferring the society ef the prophane before them , and taking part therewith against them , joyning to any who seek to scatter them . And whatever pretence this Spirit covers it sellf with , this I declare against it , ( having been kept by the good hand of God , to see it revealed in its ground and end ) that it is the old Spirit of the Ranters , which now in a new way makes head against the Light of Christ and life of the Cross , which is the only thing that stands in its way , by condemning its filthiness in every conscience . ] Thus speaks James Nailor , after his lamentable experience , and the Papers he hath written ( against me and others ) for their way . And yet his followers will not be undeceived , nor follow him in his Recantation . Had they their will against the Ministry in this Land , would it promote the Gospel , and the salvation of the people ? Who would instruct them publikely and privately ? As constantly , and diligently , and soundly , as now they are instructed ? If there were joyin Hell , what joyfull tidings would it be to the infernal Spirits , to hear of the accomplishment of the desires of the Quakers , and their partakers ? The accusations against us , which the grand accuser of the Brethren hath put into their mouthes , are partly from our hearts ( unknown to them ) and partly from our duties ( imputed to us for our crimes ) and partly from our afflictions ( in which they should rather compassionate us , then reproach us . ) Yesterday in the Congregation and the streets , a stranger that never saw my face before , cryed out [ The judgement of the Lord is gone out against thee , thou hypocrite , thou painted Sepulcher , that hast an outside of humility , but an inside of pride ; an outside of godliness , but within is envy , wrath , malice , and all wickedness : in the day of thy misery thou shalt remember me . ] When I heard the man , I blessed God that had caused me to be contented with his own approbation , and given me the testimony of my conscience , that my soul , and life , and all that I have is devoted to him , and that I have a most just heart-searching Judge , that yet hath the compassions of a Father . And I wondered that sin should ever prevail so far with men , as to harden them to so open and impudent an usurpation of the prerogative of God , while they pretend to know the hearts of men , as soon as they see their faces . And I thought with compassion on the state of weak unsetled consciences , that are like young Horses among Drums and Guns , that are frightened meerly by a noise . As if any man that could but repeat a Scripture-threatning , and speak terribly , and counterfeit himself a Prophet , should frighten us from our peace and faith . And it is our very preaching and labours for our peoples souls , that is the principal thing they hate us for : And the more laborious and faithfull any man is , the more maliciously do they oppose him ; being incomparably more patient with a Whoremonger , or Drunkard , or prophane Worldling , then with such , So that our diligence ( so strictly commanded us by God ) is with them our crime . That we do not ( as the old worldly Readers did ) follow the Plow and Cart , and labour about earthly business , when we should be doing the spiritual work that we are engaged in , and that our peoples souls require , though we are commanded to [ meditate upon these things , and give our selves wholly to them ] 1 Tim. 4. 15. A good Minister of Jesus Christ , being one that is nourished up in the words of faith and of good doctrine , whereto they do attain . ] vers . 6. The great word by which they think to make us odious to the people ( working on their carnal minds and interests ) is that we are Hirelings , because ( forsooth ) we bargain for so much , or else we will not preach . But Satan is a liar : By Gods assistance , we will preach while we have life , and strength , and liberty , though instead of maintaining us , they spit in our faces . But we dare not encourage our people to be ungratefull Monsters , nor sacrilegious Theeves , to detain the Tithes or Glebe that never was their own , nor they nor their Fathers never paid for , nor had the least pretence of title to . For my own part I never took Tithe , by suit or force to my self , and resolved still that I never would do it : but if ever I were put to suit , I give order to the Collectors , to give all that they recover to the poor , with all the damages and addition , that so neither I may have Tithes by Law-suit , nor the wicked worldlings be encouraged to damn their souls by sacriledge , while I connive at it . And sure I am that it was God that told the Israelites , Mal. 3. 8 , 9. They were cursed with a curse , even the whole Nation , for robbing God in Tithes and Offerings . And that Christ saith to the Tithers of Mint and Cummin , Mat. 23. 23. These things ought ye to have done , and not to leave the other undone : And that the primitive Christians sold all , and laid at the Apostles feet , for the maintenance of themselves and of the poor : And that the Holy Ghost hath fully decided the controversie , 1 Cor. 9. That we have power to forbear working , vers . 6. And not to go on warfare at our own charges , vers . 7. And that the Law about Church-maintenance is so far from being repealed , that Paul proves he saith not these things as a man , because the Law doth speak the same , vers . 8. The Ox is not to be muzzled that treadeth out the Corn ; which God speaks in care of his Ministers and Churches , though Quakers would have more care of Oxen. Do we not know that they which minister about holy things , live of the things of the Temple ? ( even on a stated maintenance ) and they which wait at the Altar , are partakers with the Altar ? Even so hath the Lord ordained , that they which preach the Gospel , should live of the Gospel , vers . 13 , 14. Is it a crime to eat and be cloathed ? Or are Ministers most unworthy of their daily bread ? Shall Lawyers and Physicians live on their professions , and only the Preachers of the Gospel be thought unworthy of any competent maintenance in the world ? Or will not Christ ( that will reward a cup of cold water given to his servants , taking it as done to him ) severely one day reckon with these unthankfull men , that grudged a competent maintenance to his Ministers , and made it their reproach that they live ? When he had generally required , G●l . 6. 6 , 7. [ Let him that is taught in the Word , communicate unto him that teacheth in all good things : Be not deceived , God is not mooked : for whatsoever a man soweth , that shall he also reap . ] And yet we desire none of their communications : but only that they deny us not that which never was their own . But they say , that their Teachers are content with food and raiment ; and so should we . To which I answer , we are content with it : Where there is one Minister that hath much more , I believe there is ten , if not twenty that are hardly put to it , to have ordinary food and raiment for themselves and families : And yet if they be enabled to relieve the poor , or to breed up their children ( at least ) to some honest trade , it would not have been grudged them , if their holy doctrine had not first been hated , and these Apostates proved more ungratefull Monsters , then many Turks or Heathens are . The Affliction with which they reproach us , is , the unreformedness of our people ; They tell us , as the Papists do , that none are converted by our Ministry . But how ill the Lord will take it at their hands to blaspheme the workings of the Holy Ghost , and deny his grace , that manifesteth it self in thousands of his servants , and to put the name of Satan on the sheep of Christ , these wretches are shortly like to know , to their everlasting horror , if repentance prevem it not . To our joy , and the praise of the grace of God , we see ( though not in all places alike ) so many hundreds and thousands of souls converted , within these few years by our Ministry , that all the malicious Spirits in Hell , and slanderous tongues on earth , shall not deprive us of our comfort , nor God of the honour , nor these converts of the happiness hereof . But what if some Ministers do labour with less encouragement and success ? Is that their fault ? Or is it long of wicked hearts ? And of slanderers that reproach their Ministry ? When Christ bid his Apostles shake off the dust of their feet against the refusers of his Gospel , and told them , it should be more easie for Sodom in the day of judgement , then for them ; would they have cast this as a reproach upon the Apostles , which was the sin and dreadfull misery of the people ? O what deceivers of poor souls are these ? That would turn the eyes of obstinate sinners thus from the observing of their own iniquities . And what ! Are we better then the Apostles ? And then Christ himself ? How few did he convert , that spake as never man spake ? How many thousand remained malicious cruel enemies ? And how many places did the Apostles preach in , where they converted not one ( I think ) for a hundred , that some of us see converted in one Parish ? And why do not the Papists and Quakers observe , how they condemn their own Ministry by this Argument ? Do they make Papists and Quakers of all where they come ? How few do they win in a whole Countrey ? I have here allowed them to dispute in publike ; and they frequently preach and rail in the Market place : and yet it is but a few weeks , since they passed through this Town with this Lamentation . [ What miserable places are Kederminster and Bewdeley , that we cannot convert one soul in them ! ] And yet to make a man a Quaker , is a far easier matter then to make him an honest godly man : as it 's easier to make a man an uncharitable railer , then a meek and charitable Christian. Their great pretence , when they dishonour the Scripture and the Ministry , is to lead men to a Light or Word of God within them ; and this is their cry in our Assemblies and our streets [ Hearken to the Light and Word within you : ] and the sufficiency of this they clamorously defend ; and accuse us grievously for contradicting them . But what mean these dark contentious men , when their words are freed from confusion . Do they affirm that all men have the light of Reason ? And who denieth it of any , but Ideots and Infants ? Do they maintain that Reason by the help of natural evidence in the creatures , may know much of God and duty , even so much as to leave men without excuse , at the barre of God ? And who denieth this ? Do they maintain that this Light is from Jesus Christ , both as the author and restorer of nature ? And by whom among us is this denyed ? Do they say that repaired or reprived nature , may be fitly called grace ? About this also we have no mind to quarrell with them ; so they will not with Pelagius exclude supernatural grace hereby . Do they hold that common supernatural light , outward and inward , objective and inherent , is given to many ( at least ) of the unsanctified , that live under the preaching of the Gospel ? And who contradicteth them in this ? Do they hold that , as the Sun is appointed in nature , to be the light of every man that cometh into the world , though some parts of the earth were never illuminated by it , and blind men partake not of its light , and the night or shutting our eyes or windows may exclude it ; so Christ is by office the Sun in the world of grace , giving men actually all the gracious light they have , and being sufficient himself to enlighten all , and giving them an illuminating Word , which is sufficient in its own kind , to do its own part ; though many are blind , and many for their sin are deprived of the communication of this light ? Why all this we maintain as well as they . Do they say that all this light ( within us and without us ) is to be hearkened to and obeyed ? Why what man did they ever speak with , that 's a Christian , that denieth it ? But if they make mans Reason in faculty or act , or any of this inward light , to be Christ personally within us , and deny any Christ but such a one that is essentially one with such a light , ( that is , with every wicked man ) we abhor this Infidelity and blasphemy , and marvell that such hellish darknesse should have the face to assume the name of light . If they maintain that the common Reason of the world , is sufficient to bring men to the Faith of Christ , without any other kind of light , from the Spirit , or written or preached Word ; I would fain be resolved in these few Questions . Q. 1. How comes it to passe that all Nations that never heard the Gospel , are utterly void of Faith in Christ , when the Nations that have the Gospel do generally know him more or lesse ? Q. 2. Why did not the world believe in Christ , even generally , before his coming ? if Reason was then a sufficient Light ? Q. 3. Why did Christ preach himself while he was on earth , if the people had all sufficient Light before ? Q. 4. Why did he send his Apostles to preach through the world , if the people had sufficient Light before ? Q. 5. Why did he set Pastours and Teachers in his Church , if all have a sufficient Light within them ? Q. 6. Why do the Quakers go up and down teaching men their own Doctrines , if all men have sufficient Light already ? Q. 7. Why do they cry out against us as being in darknesse , when all men have sufficient Light within them ? Q. 8. Will they pray for more light and grace , or not ? If not , they are impiously proud : If yea , then it seems they have not yet light and grace sufficient . Q. 9. Whereas they say , the light within is sufficient , if obeyed : Our Question is , Whether it be sufficient to make men obey it ? For that 's the grace that we are speaking of , that causeth men to hearken , believe and obey : For Faith is not of our selves , but it is the gift of God : And mens hearts must be opened , as Lydia's was , Act. 16. to hear and receive the truth revealed . Now to say , that the Light or Grace which is given to cause us to Believe and Obey , is sufficient if we will believe and obey , is ridiculous : as if Christ should have said to Lazarus , [ I will raise thee , if thou wilt first raise thyself . ] Q. 10. But how can any Light be sufficient , ( were a man never so obedient , ) to reveal that which is not manifested by it , or by any Revelation that doth accompany it ? No Light or Revelation among the Heathens in America , doth tell them that Christ was incarnate , dyed , rose , ascended , or intercedeth for us , or is the King , Priest , or Teacher of the Church , or will raise the dead , and judge the world . How then can their light be sufficient to help them to the belief of this ? I think it 's past controversie , that no man hath sufficient Grace for salvation , till his last breath . For if God adde not more , for his preservation , excitation and perseverance , all will be lost . But this point ( which Quakers most insist on ) the Reverend Author hath very judiciously handled in this Treatise , and therefore I shall say no more of it . The truth is here opened ( to the shaming of their errours ) with great Scripture evidence ; which impartially considered , may easily convince all that believe the Scriptures : and make it appear that the Light that is in these men is Darknesse ; ( Luk. 11. 35. ) Though the difference , and too-eager Disputations between the Reverend Author and my self , about the point of Infant-Baptism , be too well known , yet it is our desire that it be as much known , that we desire to hold the Unity of the Spirit in the bond of Peace ; as Members of the same Head and Body , uniting our force for the common Truths against the pernicious adversaries thereof : And though we own not in each other , or our selves , the discerned errours of doctrine or life , which through humane frailty we may be guilty of ; Neverthelesse , whereto we have already attained , we desire to walk by the same Rule , and mind the same things ; hoping that if in any thing we be otherwise minded , God shall reveal even this unto us . ( Phil. 3. 15 , 16. ) I think it is time for men that have any sense of the common interest of Christianity and Reformation , to lay by those contentions that have brought us so low , and almost made us a prey to the common Romish adversaries : The Lord grant it be not too late . The two great works of the Jesuites in England , are to procure Liberty for the Profession of Popery , and to weaken , if not take down a fixed able Ministry : They cannot do this work of themselves , without the help of men professing a zeal for Reformation . But how much they have promoted it by such hands , and how much they are likely further by them to promote it , I had rather lament with daily tears , than open to a generation of deluded souls , that will not believe they are doing the work of the Devil and the Pope , till they find themselves in Rome , or the Inquisition . It astonisheth me to foresee , ( if a wonder of mercy do not prevent it , ) how these contetious souls will be worryed by their consciences , and ready even to eat their flesh , when they see ( by the conjunction of forreign and Domestick Papists ) the Cause of Christ once trodden down in the hand , and see how they betrayed the Gospel of their Posterity , into the hands of tyrannous Idolaters , and how the familistical Juglers of these times , made use of them to set up Popery : Which ●ow is the work that is already so farre carried on , that all our endeavours , if united , are like to be little enough to prevent . We are not so childish as 'to fear lest Quaking should become the National Religion : We know these squibs will soon be out . But those that animate them , have Italy and Spain , and Austria , and France , Armies and Navies , and swarmes of Fryers and Jesuites at their backs ; and I take their Liberty and Dominion , to be words almost of the same signification . But let the Curse of the Almighty Defender of his Church , yet follow the underminers of his holy Truth , and confound the builders of this Babel ! And never let the Deliverances in 88 , and from the Powder-plot , be buried in the ruines of an ungratefull apostatized Land ! When you hear , that among our Rulers it shall be endeavoured , that Liberty for Popery shall be granted , and secured from interruption from any future Parliaments , then remember what I say , and let the consciences of those that have betrayed us , be awakened , and let them see then what friends they have been to our Religion , and whither their uncharitable perversnesse hath brought a miserable Land. I have already told the Episcopal Brethren , that Bishop Usher and I did fully agree in half an hour , and therefore it is not long of us , that our wound is yet unhealed . And ( though I never treated with Mr. Tombes about such a matter ) I am confident that he and I should agree in one daiestreaty , upon termes of communion , charity , and forbearance , among those of our several waies . And therefore if we yet continue unhealed , let the shame and horror lie on them that are obstinate in their uncharitable waies . And that it should be harder to agree with the Congregational Brethren , is incredible . Why then is there not long ago , a setled concord among all these ? That yet there should be a frustration of all Assemblies and endeavours to these ends , and so easie , so necessary , so Christian a work should be yet undone ( yea obstinately resisted ) after so many years experience and opportunity , till we are all ready to be devoured by the common adversary , this is our astonishment , and Englands shame , and especially of some that have been the hinderers , and will cost the consciences of some men dear , when God ariseth to judge the earth , and vindicate his honour which they betrayed , by their self-blinding and Church-troubling Pride . Reader , as I invite thee to the perusall of this Treatise for thy edification , so do I most earnestly intreat thee , if thou beest a divider , to study the nature of holy Charity , and Catholick Unity , and follow us that desire to lead thee to the Love and Concord of the Saints . And to further this work , I intreat thee also impartially to peruse Mr. William Allen's Retractation of Seperation ; which if thou wilt do with a Christian frame of spirit , then go on to destroy the Church by divisions , and further their work that would betray us to the Papists , if thou canst . If our wickednesse have not caused God to passe an irreversible Decree , of departing from us , and leaving England to be a stye of Romish abominations , he will yet cause his people to retreat from their divisions , and presently to hear the Voice of Peace : For which I shall daily pray and groan , and labour according to my power ; and if God deny it me , and tell me this is not a world that 's fit for so great a mercy , I hope I shall long the more for Heaven , and cry and wait , for the glorious appearing of the Prince of Peace . Come Lord Jesus , come quickly . Amen . Richard Baxter . October 17. THE CONTENTS . SERM. I. Christ the Light. SEct. 1. Of the Evangelists scope , method , the reading and meaning of Joh. 1. 9. Sect. 2. Christ is the Light , and the term Light , explained . Sect. 3. Christ is Light as the Prince of life . Sect. 4. Christ is Light as the Lord of Glory . Sect. 5. Christ is Light as cause of Peace and Joy. Sect. 6. Christ is Light in respect of his Purity and Wisdome . Sect. 7. Christ is Light in respect of Truth and Grace . Sect. 8. The application in a double Use , to see the estate of men without Christ , and to draw our eyes to him . SERM. II. Christ the True Light. Sect. 1. Christ no counterfeit Light. Sect. 2. Christ more then a typical Light. Sect. 3. Other Lights not Lights , in comparison of Christ. Sect. 4. Christ the Original Light. Sect. 5. Christ the perfect Light. Sect. 6. Christ the effectual inlightning Light. Sect. 7. Christ was the true Light in respect of the Truth of his Word Sect. 8. Application by way of vindication of our selves , from the accusation of Quakers , as if we denied the Light , John 1. 9. and warning to shun false Lights . SERM. III. Christ the inlightning Light. Sect. 1. Christ inlightens all things with their natural light as Creatour . Sect. 2. Christ inlightens the world with the knowledge of God as the Prophet of the Church . Sect. 3. Christ as High Priest enlightens with the Light of pea and joy in God. Sect. 4. Christ as King of Saints enlightens with the Light of glory . Sect. 5. Christ enlightens by his natural power as Gods Son , and by special commission as sent of God. Sect. 6. Christ enlightens by his Preaching , Example , Spirit , Apostles , now in this time ; by his power and glory in the world to come . Sect. 7. Christ enlightens by reason of his own lustre , and his Fathers design to shew him to the world . Sect. 8. Application by way of inference , that we are to bless God for Christs enlightening , and all that are Christs are children of Light. SERM. IV. Men coming into the world need Light from Christ. Sect. 1. The necessity of Christs enlightening is asserted , because of the blindness which is in all at birth . Sect. 2. Universal corruption at birth , is proved from Joh. 3. 6. Sect. 3. Vacuity of Light without Christ enlightening , is proved from Rom. 8. 7 , 8. Rom. 3. 9 , 10 , 11. 23. 1 Cor. 2. 14. Mar. 7. 21 , Jam. 1. 14. Sect. 4. Vacuity of Light without Christ enlightening , is proved from Gen. 6. 5. & 8. 21. Job 14. 4. & 15. 14. & 25. 4 , 5 , 6. & 11 , 12. Psal. 51. 5. Jer. 10. 14. & 17. 9. and experience . Sect. 5. Every man needs enlightening by Christ , by reason of the many evils consequent on sin . Sect. 6. Application to make us sensible of sins evil , and the worlds vanity , and to provoke us to seek a treasure above , and Light from Christ to comfort us . SERM. V. Every man hath Light from Christ to make him inexcusable . Sect. 1. A natural Light from Christ is yeelded to be in every man , and the opinions of Free-willers of its sufficiency are set down . Sect. 2. The opinion of the Quakers concerning a Light in each man , is enquired into . Sect. 3. Some Light is in the most barbarous , yet the knowledge of the most refined Gentiles , may be conceived to come from some acquaintance with the written Law or Tradition from Adam . Sect. 4. The Light without the written Word which was in the Gentiles , in the utmost extent of it was imperfect . Sect. 5. The Gentiles Light by nature served to restrain from sin and to leave men inexcusable . Sect. 6. Application to justifie us against Quakers , and to warn us , that we act not against our Light. SERM. VI. Containing thirty Arguments out of Scripture against the Quakers opinion , of the sufficiency of a Light in every man to guide him to God. SERM. VII . Every mans Light within him is not of it self a sufficient safe guide unto God. Sect. 1. Ten Reasons more are urged against the Quakers opinion , of the sufficiency of the Light in every man to guide him to God. Sect. 2. Objections of the Quakers for the universality and sufficiency of Light in men , are answered . SERM. VIII . All spiritual saving Light is from Christ. Sect. 1. All spiritual saving Light of knowledge , peace , joy , hope , life , and glory , is from Christ. Sect. 2. Christ enlightens Gentiles as well as Jews with spiritual Light. Sect. 3. There is not sufficient direction in the acts of Gods common providence , to lead men to the knowledge of Gods grace in Christ. Sect. 4. Application to move us Gentiles to rejoyce in this Light , and not to rest in humane reason . SERM. IX . Christ is to be chosen and followed as our Light , whereunto we are exhorted to use him as our Light , and Directions given to that end . Books published by the Author . CHrists commination against Scandalizers , on Luk. 7. 1 , 2. Printed for Richard Royston at the Sign of the Angel in Ivy-lane London . Jehovah Jireh , or Gods providence in delivering the godly , in two Sermons on 2 Pet. 2. 9. on occasion of preserving Bristoll from a plot to deliver it to Prince Rupert , March 7. 1642. Printed for Michael Sparks at the blew Bible in green Arbour London . Fermentum Pharisaeorum , or the Leaven of pharisaical Will-worship , in a Sermon on Mat. 15. 9. Printed for Andrew Crook at the green Dragon in Pauls Chruch-yard London . Anthropolatria , or the sin of glorying in men , on 1 Cor. 3. 21. Printed for John Bellamy at the three golden Lions in Cornhill London Two Treatises concerning Infant-baptisme , to wit an Exercitation and Examen of Mr Stephen Marshall's Sermon , Printed for George Whitington , and to be sold by W. Larnar . An Apology for the two Treatises , Printed for G. Calvert at the black spread Eagle at the West end of Pauls London . An Antidote against the venome of a passage of M r Richard Baxter's Epistle before his Book of Rest , Printed for Thomas Brewster at the three Bibles at the West end of Pauls London . An Addition to the Apology , in a Letter to M r Robert Baillee of Scotland , Printed by Henry Hills next door to the Sign of the Peacock in Aldersgate-street London . Praecursor , or a Forerunner to the Review , Printed for the same . Antipoedobaptisme , or the first part of the full review of the Dispute concerning Infant-baptisme , Printed for Henry Cripps and Lodowick Lloyd in Popes head Ally near Lumbard-street London . A plea for Antipoedobaptists against M r John Crag's Dispute and Sermon at Abergavenny , Printed for Henry Hills above named . Antipoedobaptisme , or the second part of the full review of the Dispute concerning Infant-baptisme , Printed for the same . Joannis Tombes Beudleiensis refutatio positionis Doctoris Henrici Savage Londini typis Henrici Hills . Antipoedobaptisme , or the third part of the full review of the Dispute concerning Infant-baptisme , London Printed for Henry Hills above named . Felo dese , being a Collection of twenty Arguments against Infant-baptisme , out of M r Richard Baxter's second Disputation of right to Sacraments , with an Answer to his ten Reasons for his practice of Infant-baptisme , Printed for the same . A short Catechisme about Baptisme , containing the chief grounds of the Controversies concerning it , in fourty Questions and Answers , Printed for the same . True old Light exalted , Printed for Thomas Underhill atthe Anchor and Bible in Pauls Church-yard London . Christ the Light. SERM. I. Joh. 1. 9. That was the true Light , which lighteth every man that cometh into the world . Sect. 1. Of the Evangelists scope , method , the reading and meaning of Joh. 1. 9. THe Gospel of John , the longest liver of the Apostles ( as Hierome termes him in his Catalogue of Ecclesiastick Writers ) was written last of the four , and , as the matter gives us occasion to conceive , to supply the things omitted by the rest , and so might be termed the Paralipomena , or things left , as the Greeks term the Book by the Hebrews termed the words of daies , by us , the Chronicles or Records of times . That it was written in opposition to the new fancies or haeresies of Ebien , Cerinthus , and other fanatiques , is intimated by Iraeneus lib. 3. adv . haer . c. 1. 11. and others . Against whom he opposeth the Antiquity , Divinity , and Operation of Christ in certain Aphorismes , set down in the first 5 verses . And then to distinguish him from John the Baptist , he declareth 1. Johns Mission , ver . 6. 2. His businesse , ver . 7. 3. His inferiority to Christ , ver . 8. 4. Christs preeminence above him , ver . 9. which words are spoken of Christ Jesus , whom John terms the Word , ver . 1. who is said to be flesh , and to dwell among us , ver . 14. of whom John testified , ver . 15 to have been his Ancient ; and , whether they are the words of John Baptist , as is conceived , or the Evangelist , as seems most probable , they shew his excellency above John Baptist , who was denied to be the light , though he were that he might bear witnesse of the light . Heinsius exercit . sacr . l. 4. c. 1. seems to conceive , that the pointing being altered , the words might be read thus ; He was not that light , but that he might bear witnesse of the light he was , ( referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 9. to the end of ver . 8. ) The true light which inlightneth every man coming into the world , was in this world , and the world was made by him , and the world knew him not , ver . 9 , 10. But the supplement of Beza , [ this man ] or as our Translators hath it , That was the true light , is better and more agreeable to Johns phrase . But then there is another doubt , whether it should be read thus ; That was the true light coming into the world , which inlighteneth every man , by a trajection : Or as ours read , as the words are placed , That was the true light , which inlighteneth every man which cometh into the world . Grotius after Cyril , Augustin , and some others likes the former as best , because Joh. 3. 19. and 12. 46. where he speaks of himself as light , he so expresseth himself as coming into the world as light , and so he would have the sense to be of his coming into the world , not by his birth , but appearing as a Teacher ; as when it is said , Joh. 6. 14. This is truly the Prophet coming into the world . But 1. such trajection being without necessity , and so disordering the words , 2. The phrase in these , and John 18. 37. being as fitly interpreted of birth , as of appearing as a Teacher , I rather choose the reading of our Translators . But then there is some doubt about the meaning , what is the light with which , and how he inlightens every man coming into the world . Two waies he may be said to inlighten , and accordingly two sorts of light may be meant , and two waies may the words be expounded . There is a natural light of reason and understanding , which every person coming into the world hath , though not all in the same measure in the exercise , by reason of the different temper and state of the body which the soul dwells in : And this light is conceived to be meant , ver . 4. where it is said , that the life of Christ was the light of men , which expressing what was , when all things were made by him , and without him was nothing made that was made ; It can be well understood of no other light then natural reason by the creation of Christ ; and to this sense , it seems to make that ver . 10. it follows after ver . 9. Which inlightneth every man coming into the world , the world was made by him . And then the sense is this ; That or this person of whom John was to witnesse , was the true or excellent light , which or who inlighteth with natural reason and understanding , every man coming into the world by natural birth , as being made by him . This sense is followed by the most of Protestant Commentators I meet with , and seems to be genuine . The other sort of light is spiritual light expressed thus , 2 Cor. 4. 6. The inlightning of of the knowledge of the glory of God in the person or face of Jesus Christ. And this sort of light is from Christs preaching and Spirit , and is meane ver . 5. where it is said , The light shineth in darknesse , and the darknesse comprehended it not . And of this light Christ is the cause , as the Prophet of his Church , Luk. 1. 79. Joh. 3. 19. & 8. 12 , &c. And thus is Christ said to inlighten every man ; that is , every man that is inlightened , hath his light from Christ : as when it is said , Psal. 145 , 14. The Lord upboldeth all that fall , that is , all fallen persons that are upheld : or he lighteth every man , that is , all sorts of men , as Col. 1. 28. every man , is meant all sorts or Nations of men . And these I confesse are good senses : yet methinks , the addition [ Who cometh into the world ] doth intimate , that this inlightning is of every man that is born . 2. At his birth , and so is to be extended to every person of humane nature , and the natural light he hath at birth ; which I have chosen to handle , that I may clear the mistake of those who are termed Quakers , who have this text almost perpetually in their speeches and writings , insomuch that in the Catechism of G. F. that is , George Fox , a prime leader of them , this text is almost in every answer to the Questions there propounded , repeated : And it is the common speech of them , and almost all their preaching , Look to the light within thee . My intent is , therefore to consider what that light is , which is in each person , and to shew that it is not sufficient to be a mans guide without the holy Scripture , and therefore that erroneously they make it Christ and direct men to follow it universally as their rule . To this end , I shall consider , 1. How Christ is light . 2. How he is the true light . 3. How he lighteth . 4. How men come into the world . 5. How farre every man is inlightned that comes into the world with natural light . 6. How all spiritual light is derived from Christ , and in what sense Christ may be said to inlighten every man with it . Sect. 2. Christ is the Light , the term Light is explained . The first thing to be considered , is , That the Word , that is Jesus Christ is Light. Thus he saith of himself , Joh. 12. 26. That he was come a light into the world . And Simeon said of him , Luk. 2. 32. That he was a light for the lightning of the Gentiles . To conceive of this point , two things will be to be explained ; 1. What is ascribed to Christ by this Appellation of Light. 2. In respect of what nature he is thus termed . To resolve the former , it is to be considered that the term Light is sometimes applied to lucid bodies , as the fire is termed the light , Mark. 14. 54. where Peter is to be warmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the light ; that is , the fire . And so Candles are termed lights , Act. 16. 29. as it's usual with us also in our common speech . And thus God is said to have made two great lights , Gen. 1. 16. the Sun and the Moon . Sometime for the quality of light , which is a visive quality , 1. In the lucid body chiefly , as the light of the Sun , Rev. 22. 5. 2. From it in the aire or middle body by which it is carried to the eye , as the light in the aire which shone round about Paul , Act. 26. 13. 3. In the eye by which the objects to be seen are discerned , in which respect the eye is termed the light of the body , Luke 11. 34. Now of all qualities there is none more amiable or desirable . Eccl. 11. 7. Truly the light is sweet , and a pleasant thing to behold the Sun. By reason of whose beauty most Nations , who knew not the true God , did imagin the Sun to be God , and accordingly did adore it , and sacrifice to it , which Job disclaimed , Job 31. 26 , 27 , 28. If I beheld the Sun when it shined , or the Moon walking in brightnesse , and mine heart hath been secretly inticed , and my mouth hath kissed my hand , this also were an iniquity to be punished by the Judge : for I should have denied the God that is above . By reason of its light , warmth and other influence , the Sun is magnified by writers , as seeing , and hearing all things , as the common Parent of all sublunary bodies ; insomuch that the Peripatetick Philosophy makes the Sun with man , to generate man. The Holy Ghost foretelling the coming of the Messiah , Mal. 4. 2. terms him The Sun of Righteousnesse . And Zacharias speaking of Christ , Luk. 1. 78 , 79. saith , Through the bowels of mercy of our God , in which the day-spring or Sun-rising from on high hath visited us , to give light to them that sit in darknesse , and in the shadow of death . So that what excellency the Sun hath in respect of its light , is to be conceived of Christ in a spiritual way , but in a higher degree ; and whatever excellency the light signifies in the Metaphor , is more truly verified of him then any Angels of light , or Children of light among men . Sect. 3. Christ is Light as the Prince of life . 1. By [ Light ] is oft in Scripture signified life : Psal. 36. 9. For with thee is the fountain of life ; in thy light shall we see light . And even in this Gospel saith Christ , John 8. 12. I am the light of the world , he that followeth me , shall not walk in darknesse , but shall have the light of life . And John 1. 4. In him was life , and the life was the light of men . Job . 33. 28. He will deliver his soul from going into the pit , and his life shall see the light . Ver. 30. To bring back his soul from the pit , to be enlightened with the light of the living . Psal. 49. 19. The soul shall go to the generation of his fathers , they shall never see light . Psal. 13. 3. Lighten mine eyes , lest I sleep the sleep of death . Hence to sit in darknesse and in the shadow of death , are conjoyned , Mat. 4. 16. Luk. 1. 79. In respect therefore of life in Christ , and communicated by him , he is rightly termed the light Now that he hath life in himself at his disposal , is affirmed by him , Joh. 5. 21. As the Father raiseth the dead and quickneth , so also the Son quickneth whom he will. Ver. 26. For as the Father hath life in himself , so hath he also given to the Son to have life in himself . Joh. 14 6. Jesus saith to him , I am the way , and the truth , and the life : no man cometh to the Father but by me . Joh. 11. 25. Jesus saith unto her , I am the resurection and the life . 1 Joh. 5. 11. And this is the record that God hath given to us eternal life , and this life is in his Son : who is termed the Word of life , 1 Joh. 1. 1. That eternal life which was with the Father , and was manifest unto us . Ver. 2. The Prince or Author of life , Act 3. 15. The last Adam was made a quickning Spirit , 1 Cor. 15. 45. which being spoken of the resurrection of the body , it appears that he is the light in respect of natural life , as well as spiritual , at the first creation , as well as at the future resurrection . As it is certain that some sort of living creatures are produced by the Sun , so it is certain that the Son of God is the Prince of life , who hath life in himself , and imparts it to other living beings ; and in this respect is justly termed the Light. Sect. 4. Christ is Light as the Lord of glory . 2. By Light is oft meant glory and majesty . There is one glory of the Sun , another of the Moon , and another of the Stars , for one Star differeth from another in glory , that is light , 1 Cor. 15. 41. The light which made the face of Moses shine , Exod. 34. 29. is termed 2 Cor 3. 7. the glory of his countenance , and the shining of Christ at his transfiguration , Mat. 17. 2. is termed glory , 2 Pet 1. 17. and thus Christ is Light , that is full of glory and majesty , the Lord of glory , 1 Cor. 2. 8. Even on earth John saith , Chap. 1. 14. And we beheld his glory , the glory as of the only begotten of the Father . And doubtless however in Christs outward shape there appeared no more then ordinary , or rather less then ordinary splendour ; yet in his preaching there was such glory as made the people astonished , for he taught them as one having authority , Mar. 1. 22. In his Miracles there was glory , so as that Vers. 27. they were all amazed , insomuch that they questioned among themselves , saying , What thing is this ? What new doctrine is this ? For with authority he commandeth the unclean spirits , and they do obey him . And Joh. 2. 11. This beginning of Miracles did Jesus in Cana of Gaiilee , and manifested forth his glory , and his Disciples believed on him , And Vers. 15. When he made a scourge of small cords , he drove out the sellers of Oxen , Sheep , and Doves , and changers of mony , all out of the Temple , and overthrew their tables , and powred out their money ; and when Officers were sent to apprehend him , they returned answer , Joh. 7. 46. Never man spake like this man. He commanded Lazarus to come forth out of the grave , and he came forth , Joh. 11. 43 , 44. He rebuked the winds and the sea , and there was a great calm , Mat. 8. 26. These and many more things which appeared in him and were done by him , manifested that he was indeed Light , that is a person of splendour , glory , and Majesty , notwithstanding his emptying himself in the forme of a servant Phil. 2. 7. Sect. 5. Christ is Light , as cause of peace and joy . 3. By Light is oft meant peace , Isa. 45. 7. I form the light and create darkness , is expressed in the next words , I make peace and create evil , Jer. 13. 16. While ye look for light , that is peace . In like manner Light is put for joy , as Psal. 97. 11. Light is sown for the righteous , and gladness for the upright in heart , Prov. 15. 30. The light of the eyes rejoyceth the heart , Isa. 60. 20. The Lord shall be thine everlasting light , and the dayes of thy mourning shall be ended . Darkness takes away mirth , but the appearing of the day brings joy : The Sun is that which chears all things by its light , and so doth Christ dispell storms , makes peace , and begets joy . Whence he is stiled the Prince of peace , Isa. 9. 6. our peace , Eph. 2. 14. Peace I leave with you , saith Christ , my peace give I unto you , not as the world giveth give I unto you : Let not your heart be troubled , neither let it be afraid , Joh. 14. 27. These things have I spoken unto you , that in me ye might have peace , in the world ye shall have tribulation : But be of good chear , I have overcome the world , Joh. 16. 33. That which we have seen and heard , declare we unto you , that ye also may have fellowship with us ; and truly our fellowship is with the Father , and with his Son Jesus Christ. And these things write we unto you , that your joy may be full , 1 Joh. 1. 3 , 4. As from the Sun all the light , serenity , and sweetness of the air , whereby the spirits of men are refreshed , the members warmed , the whole body cheared , is derived ; so from Christ are all the pleasant apprehensions of peace with God , all the joyfull tast of his favour , all the quickening hopes of heaven , which a Christian soul partakes of . Sect. 6. Christ is Light in respect of his purity and wisdome . 4. By Light is meant holiness , purity , or clearness : Nothing more free from defilement then light ; all the jakes and dunghills and filthy lakes in the world cannot pollute the light of the Sun , and therefore it is fit to resemble holiness . And accordingly God is said to be Light , 1 Joh. 1. 5. that is pure , as it is said , Chap 3. 3. And thus the Lord Christ is Light , being annointed with the oil of gladness above his fellows , as loving righteousness and hating iniquity , Psal. 45. 7. Heb. 1. 9. He did no sin , neither was guile found in his mouth , 1 Pet. 2. 22. He could challenge his most prying adversaries , Joh. 8. 46. Which of you convinceth me of sin ? 5. By Light is meant wisdome : Light is a discovering quality , Eph. 5. 13. All things that are discovered are made manifest by the light : for whatsoever doth make manifest is light . Light pierceth through the most narrow chinks into the lowest holes : and so doth wisdome find out the most hidden things through small hints . Daniel is said to have light , and understanding , and wisdome found in him , in that he was able to interpret dreams , and shew hard sentences , and dissolve doubts , Dan. 5. 11 , 12. But beyond all , the Lord Christ was light : the Spirit of the Lord did rest upon him , the Spirit of wisdome and understanding , the Spirit of counsel and might , the Spirit of knowledge , and of the fear of the Lord , Isa. 11. 2. In him are hid all the treasures of wisdome and knowledge , Col. 2. 3. No man knoweth the Son but the Father , neither knoweth any man the Father save the Son , and he to whom the Son will reveal him , Mat. 11. 27. Jesus knew all men , neither needed he that any should testifie of man , for he knew what was in man , Joh. 2. 24 , 25. He knew the thoughts of the Seribes , Mat. 9. 4. He knew Judas would betray him , afore Judas had conceived the treason , Joh. 6. 70 , 71. He opened the secret counsels of God , foretold the future troubles of the Jews , persecutions of his Disciples , his own death and resurrection , the preaching of the Gospel , and gathering of his Church over the world , which are accomplished , and the resurrection of the dead at his return to the final judgement , which will be undoubtedly brought to pass in the day of the Lord : So that of him it is true which we read , Dan. 2. 22. He revealeth the deep and secret things , he knoweth what is in the darkness , and the light dwelleth with him . Sect. 7. Christ is Light in respect of truth and grace . 6. By Light is meant truth , Isa. 8. 20. To the Law and to the testimony : if they speak not according to this word , it is because there is no light in them : that is no truth in them , or no comfort to them , say others . He that doth the truth , saith Christ. cometh to the light , Joh. 3. 21. Light and truth are either the same , or very like , and helpfull to each other , Psal. 43. 3. Oh send out thy light and thy truth . Now light well agrees to Christ under this notion , sith he is the way , the truth , and the life , Joh. 14. 6. All his words were words of truth , his Gospel the Gospel of truth , Jam. 1. 18. Col. 1. 5. If ye continue in my Word , saith Christ , Joh. 8. 31 , 32. then are ye my Disciples indeed . And ye shall knew the truth , and the truth shall make you free . 7. By Light , favour , and grace , and goodness , and love are meant , Numb . 6. 35. Job 29. 3 Psal. 4. 7. Prov. 16. 15. In the light of the Kings countenance is life , and his favour is as a cloud of the latter rain . Lightsomeness in the face , is a sign of goodness and love in the heart ; as on the other side , a lowring grim visage is a sign of a tyrannical and imperious spirit . Light is the most diffusive and communicative of all qualities , and so fitly resembles grace and love . And so it is said of Christ , Psal. 45. 2. Thou art fairer then the children of men : Grace is powred into thy lips , therefore God hath blessed thee for ever , Cant. 5. 16. His mouth is most sweet ; yea he is altogether lovely , 1 Pet. 2. 3. If ye have tasted how gracious the Lord is , Luk. 4. 18. The Spirit of the Lord is upon me , because he hath aneinted me to preach the Gospel to the poor , he hath sent me to heal the broken-hearted , to preach deliverance to the captives , and recovering of fight to the blind , to set at liberty them that are braised , to preach the acceptable year of the Lord. And the eyes of all them that were in the Synagegue , were fastened on him : And he began to say unto them , This day is this Scripture fulfilled in your ears : And all bare him witness , and wondred at the gracious words which proceeded out of his mouth , Vers. 22. All his words , looks , deeds ( except when he had to do with proud hypocrites , and incurably wicked persons ) did evidence a dove-like spirit , harmeless , compassionate , kinde , patient , full of love and goodness . He went about like the Sun doing good , and healing all that were oppressed of the Devil , Act. 10. 38. And therefore in this respect is to be termed the Light by excellency . The Word dwelt among us full of grace and truth . Of his fulness we have all received grace for grace . Grace and truth came by Jesus Christ , John 1. 14. 16 , 17. 2. This attribute of light is given to Christ , both in respect of his divine nature , in respect of which it is said , Joh. 1. 4. In him was life , and the life was the light of men , and in respect of his humane , concerning which it is said , Joh. 9. 5. As long as I am in the world , I am the light of the world : Which I shall shew when I speak of his enlightening . Sect. 8. The Application in a double Use to see the estate of men without Christ , and to draw our eyes to him . For present we may hence infer , 1. That they who are unacquainted with Christ , are in darkness : Ye were once darkness saith the Apostle , Eph. 5. 8. minding them of their estate antecedent to their being in Christ. A man without Christ preached and believed , is like a person in darkness . 1. He is in respect of his estate as a man in the dark , in that he cannot discern his own condition , how unclean he is , what danger is near him , what way to avoid it , what help to use . He that is out of Christ , and sees not by his light , discerns not the filth of sin , nor the keeneness of Gods anger , nor how to remove the one , or to asswage the other . 2. A man without the light of Christ , doth neither know God truly , nor his precepts or counsel , and so knows not how to address himself to God. nor how to observe Gods eye on him , nor what gifts he tenders to him , nor what directions he gives him . 3. A man without Christ his light , is like the Syrians , who were led to Samaria when they imagined they were in Dothan . It 's easie for Satan or any deceiver to lead them hell-ward , when they pretend to direct them heaven-ward : Any cheat , any errour or delusion may be put on him , that wants Christ to be his light . 4. He that wants light from Christ , is as he that walks in the dark , one while he stumbles here , another time he wanders there : If he be in the way , yet it is more then he knows , and therefore is uncertain whether it be best to go forward , or backward , or stand still . How full of uncertainty have been the most witty Philosophers , the most skillfull Rabbins , the most acute Papists in their way , following their own reason , or tradition of men ! How miserably do they stumble and fall , and hurt their souls ! How sadly do they wander out of the way , when they think they are in it ! 5. Want of light from Christ , leaves men in fears and perplexities what shall befall them . The light of Christ secures the soul , assures its happiness ; but he that knows not the way of Christ , nor whereto it tends , is afraid of death and judgement to come , is doubtfull whether he have any interest in God , fears the mention of Hell , of the Devil , of the coming of Christ , turnes Quaker at the sight of an armed man , whines like Adrian the Emperour , when his soul was departing . 6. A man without the light of Christ , can do no spiritual work as he should . As he that is in the dark , can neither thresh corn , nor make his clothes , nor plow , nor sowe , nor do other necessary usefull works : So it is with him that 's not enlightened by Christ ; he can neither pray , nor praise God , nor do any other holy work , or manage any business that pertains to Gods glory , and Christs kingdome . A dark Dungeon is a miserable place to live in , and no less , or rather a thousand times more miserable is it , to be excluded from the light of Christ. 2. If Christ be light , then should our eyes be towards him . Light is attractive of our eyes : It is a pleasant thing to behold the Sun , it is that which Infidels adore as God. Should not we magnifie the Lord Jesus as the Sun of Righteousnesse ? Should not our eyes and our hearts be drawn after him ? Sould not our souls adore him ? He is the Son of his Fathers love , Col. 1. 14. and should he not be of ours ? The Church , the Spouse of Christ saith , he is all desires , Cant. 5. 16. and so doth every soul that knows him . He is the highest born Prince , of great Majesty , of most noble disposition , of most loving nature , of incomprehensible beauty , of superlative power , of largest Empire , of most ample riches ; there 's not the thing to be named which is desirablé , which is not Christs . Oh then , that we could fall in love with Christ , long after him , remember him with delight , hearken after all the tokens of his appearing , inquire into his walking places ! Shall people travell far , throng much , be at much cost to see a gracious Queen ? Shall besotted Papists , take a long and dangerous pilgrimage , to see Christs pretended Vicar , though sometimes a most horrible monster , more like the Devil then Christ , and shall not our hearts travell after Christ , and converse with him ? Sure no excuse will be taken , sith there can be no reason alledged for it , for those that dote on men and women , and gold , and pearles , and yet forget Christ ; are inamoured on pictures , and neglect the living beauty of Heaven , the Lord of Glory . Be wise therefore , O ye Princes and people of the world , kiss the Son , worship , love , rejoyce in , wait on , follow the Image of the invisible God , the Heir of all things , in comparison of whom , let all sublunary beauties be as dirt , and all the precious things of the earth be as dung to you . Christ the True Light. SERM. II. Joh. 1. 9. That was the true light , which lighteth every man that cometh into the world . Sect. 1. Christ no counterfeit Light. HOw Jesus Christ is Light , hath been shewed , how he is the True Light , is next to be cleared . It is said of him , whose Name is called the Word of God , Revel . 19. 13. that he was called faithfull and true , ver . 11. And in reference to him , it is said , 1 Joh. 2. 8. The true light now shineth . Now Christ is said to be the true light , 1. In respect of his being , which is usually termed Metaphysick truth . 2. In respect of his sayings , which is Logick or Moral truth . In the first sort of truth Christ is said to be the true light , 1. To distinguish him from those which were counterfeits and feigned lights : For true is opposed to that which is only in pretence , but not really such . Our Lord Christ saith , Joh. 10. 8. All that ever came before me are thieves and robbers ; that is , were not true lights , meaning this not simply of all , not of Moses , of whom it is said , Isa. 63. 11. Then he remembred the daies of old , Moses and his people , saying , Where is he that brought them up out of the Sea , with the shepherd of his flock ? Nor of David , of whom it is said , Psal. 78. 72. That he fed Israel according to he integrity of his heart : But of such as the Prophet Zechariah ch . 11. 17. saith , We to the idol shepherd that leaveth the flock . Such as were the false Prophets among the Jews , the Scribes and Pharisees , and Lawyers , in and asore Christs time , who instead of being sent by God , came of themselves , ran and he sent them not , yet pretended a Mission from God. In like sort Paul saith , 2 Cor. 11. 13 , 14 , 15. For such are salse Apostles , deceitfull workers , transforming themselves into the Apostles of Christ. And no marvell : for Satan himself is transformed into an Angel of light , therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse . But the Lord Christ came from the Father , John 16. 28. was sent by him , Joh. 17. 3. He spake not of himself , but the Father which sent him , gave him Commandement what he should say and what he should speak : whatsoever he spake therefore , even as the Father said unto him so he spake , Joh. 12. 49 , 50. So that he was not a light by usurpation , imposture , disguise or transformation , but by a true Commission as sealed by his Father , Joh. 6. 27. sanctified and sent into the world , Joh. 10. 36. Sect. 2. Christ more then a typical Light. 2. Christ is the true light in contradistinction to those , which were only Types or Shadows , representing Christ to come . The word [ true ] is used in this sense , Heb. 8. 2. A Minister of the true Tabernacle ; that is , not only of that shadowy Tabernacle , which was only a parable or figure for the time present , as the expression is , Heb. 9. 9. but the reall Tabernacle , for an Image of which that Tabernacle was made . Again Heb. 9. 24. it is said , Christ is not entered into the holyes made by hand , which were figures or antityps of the true , but into Heaven it self , where the holy place of the Tabernacle is made the antitype and representative , and Heaven the true holy place . In like manner there were lights in the Tabernacle , there were lamps and lights of pure oyl burning in the Tabernacle , there was fire at the Altar , which at first came down from Heaven , and these were shadows of things to come , but the body is of Christ , Col. 2. 17. And in this sense also truth came by Jesus Christ , Joh. 1. 17. There is mention of seven lamps of fire burning before the throne , which are the seven Spirits of God , Rev. 4. 5. But this hinders not , but that Christ might be shadowed by the lamps in the Tabernacle , and the fire on the Altar , sith that which was signified by them , the inlightning the people of God , who are the holy Priesthood of God , and the making ready the Sacrifice that it might be accepted with God , was most truly verified of Jesus Christ , through whom we now worship the Father in spirit and truth , Joh. 4. 23 , 24. and our spiritual sacrifices are acceptable to God , 1 Pet. 2. 5. Sect. 3. Other Lights are no Lights in comparison of Christ. 3. Christ is the true light comparatively , as being the chief light , in comparison of whom other lights are not to be so termed . 'T is true , John Baptist is said to be a burning and a shining light , Joh. 5. 35. And the word of the Prophets is termed a light shining in a dark place , 2 Pet. 1. 19. And Christ saith of his Apostles , Mat. 5. 14. they were the light of the world . Yet they were as no lights in comparison of Christ , who was in the bosome of the Father , and hath declared him , Joh 1. 18. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that himself saw him , and who received not the Spirit by measure , and therefore spake the words of God above others , Joh. 3. 35. As in like manner we are lights , who now preach the Gospel , yet comparatively to the Apostles , who could say , That which was from the beginning , which we have heard , which we have seen with our eyes , and our hands have felt of the words of life we declare unto you , 1 Joh. 1. 1 , 3. we are but dark . The Law was a light , and the Commandement was a lamp , Prov. 6. 23. Thy Word is a lamp unto my feet , and a light unto my path , saith the Psalmist , Psal. 119. 105. Yet in comparison of the Gospel of Glory of Christ , who is the Image of God , 2 Cor. 4. 4. it is scarce to be termed light , but as the Star-light is as no light when the Sun is risen , so even that which was made glorious , to wit , the giving of the Law , had no glory in this respect by reason of the glory that excelleth , 2 Cor. 3. 10. That is , in comparison of the Gospel , which is as the day-star , and Sun-rising , 2 Pet. 1. 19. Sect. 4. Christ the Original Light. 4. Christ is the true light , as being the Original light , from whom other delegated lights , which are set up in Christs stead , as it is 2 Cor. 5. 20. do borrow their light . It is true , the Father of our Lord Christ , is termed the Father of lights , Jam. 1. 17. And Christ is light of light , light from the Father of lights , yet all is so fully invested in Christ , that he could say , Joh. 16. 15. All things that the Father hath are mine . And therefore he saith even of the holy Spirit himself , whom he calls the Spirit of truth , that he shall not speak of himself : but whatsoever he shall hear , that shall he speak , Ver. 13. And he shall glorifie me ; for he shall receive of mine , and shall shew it unto you , Ver. 14. And when the Prophets testified before-hand the sufferings of Christ , and the glory that should follow , it was the Spirit of Christ which was in them , that did signifie them , 1 Pet. 1. 11. And in like sort , when the Apostles , by their preaching , were lights of the world , yet they received from Christ that which they declared , 1 Joh. 1. 2 , 3. And those Believers who were brought to the knowledge of Christ among the Corinthians , 2 Cor. 3. 3. are said to be the Epistle of Christ ministred by the Apostles . So that as the light of the Sun is the true light , because it is the fountain of light , the Moon and other Stars borrowing their light from it : in like manner Christ is the true light , as being he from whom the Prophets , Apostles , and holy Teachers derive their light , which they impart to the world . Sect. 5. Christ the perfect Light. 4. Christ is the true light , that is , the most perfect light . [ True ] is taken for that which is perfect , which attains the end , to which nothing is wanting requisite to the use of riches , Luk. 16. 11. opposite to the Mammon of unrighteousnesse , which is defective , not sufficient to make a man happy . Now Christ is the true or perfect light , 1. Because he is the highest light , the rising-Sun , or day-spring from on high , or the height , to wit , of Heaven , Luk. 1. 78. A light placed on high , and that riseth from Heaven , is a greater light then a Beacon fired ; and a Beacon on a hill fired , then a Bonfire in a low valley . The Original of Christ being a light , which came from God , that was from above , Joh. 8. 23. makes him the more conspicuous and greater light . 2. The light which is universal , is a more perfect light then that which is a light to one part onely , as the Sun is the most perfect light , because his going forth is from the end of the Heaven , and his circuit to the end of it : and there is nothing hid from the heat thereof , Psal. 19. 6. Now Christ is the light of the world , Joh. 8. 12. Not only the glory of the people of Israel , but also a light to lighten the Gentiles , Luk. 2. 32. Acts 13. 47. 3. That is the most perfect light , which is without any mixture of darknesse . Mow Christ is light , and in him is no darknesse at all . Lord , said Peter , Ioh. 21. 17. thou knowest all things . Surely there was no errour in Chrlst , which might darken his understanding ; or nescience , which might disable him from inlightning those , that sit in darknesse , and guiding their feet into the way of peace , Luk. 1. 79. which is the chief use of the heavenly light of Christ. 4. He is a perpetual light . John was a light for a season , Ioh. 5. 35. he was to decrease in his lustre and use , when Christ was to increase , Ioh. 3. 30. The Prophets and Apostles were lights in their time , but they had on earth their eclipses , the Prophets could not alwaies declare the mind of God. Nathan , 2 Sam. 7. 3. bid David do all that was in his heart , and yet ver . 4. that night he had a countermand . Elisha said , 2 Kings 4. 24. of the Shunamite , her soul is vexed within her , and the Lord hath hid it from me , and hath not told me . Prophetick light was not , as the Schoolmen said truly , in them , in manner of a habit , which might dispose them to reveal the mind of God at any time , but holy men of God spake as they were carried or moved by the holy Ghost , 2 Pet. 1. 21. And the Apostles did not alwaies speak by the Spirit , Peter was to be blamed when he compelled the Gentiles to live as do the Jews , Gal. 2. 11 , 14. to him whom Christ said , Mat. 16. 18. Thou art Peter , and upon this rock I will build my Church , he after said , ver . 23. Get thee behind me Satan , thou art an offence unto me : for thou savourest not the things that be of God , but those that be of men . But it was otherwise with Christ , his knowledge was habitual , alwaies ready in every thing he was to speak to , never deficient , he needed not that any should testifie of man , Ioh. 2. 25. He spake what he had seen and heard , Ioh. 3. 32. we speak that we do know , and testifie that we have seen , ver . 11. He whom God hath sent , speaketh the words of God : for God giveth not the spirit by measure unto him , ver . 34. The Prophets and the Apostles were lights in their time : but their light is set , I mean their personal preaching ceaseth . Zech. 1. 5. Your Fathers where are they ? And the Prophets , do they live for ever ? 2 Pet. 1. 14. Knowing that shortly I must put off this my tabernacle , even as our Lord Jesus Christ hath shewed me . But of Christ it is said , Rom. 6. 9 , 10. Knowing that Christ being raised from the dead dieth no more , death hath no more dominion over him . For in that he died , he died unto sin once : but in that he liveth , he liveth unto God , Eph. 4. 8. When he ascended up on high , he led captivity captive , and gave gifts unto men , ver . 10. He that descended , is the same also that ascended farre above all Heavens , that he might fill all things , to wit , with his light ; as it follows , ver . 11 , 12 , 13. And he gave some , Apostles : and some , Prophets : and some , Evangelists : and some Pastours and Teachers ; for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ , till we all come in the unity of the faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulnesse of Christ. So that Christ is now not only a permanent light , but also more eminent , shining as he did on the earth to the Iews , so more gloriously , since his ascension , to the Gentiles . And though the man of sin hath much obscured the light of Christ ; and the mystery of iniquity that began to work in Pauls time hath prevailed , after the working of Satan with all power , and signs , and lying wonders , yet shall that wicked one be revealed , whom the Lord shall consume with the Spirit of his mouth , and shall destroy with the brightnesse of his coming , 2 Thes. 2. 7 , 8 , 9. And then shall Christ shine more gloriously in his day , and with him the righteous shall shine forth as the Sun in the Kingdom of their Father , Matth. 13. 43. And then shall the Lord be to them an everlasting light , and their God their glory , Isa. 60. 19. Sect. 6. Christ the effectual inlightning Light. Christ is the true light , that is , the effectual light , which doth indeed that which light is to do . As he is termed the true bread which was from Heaven , Ioh. 6. 32. because he giveth life to the world , ver . 33. He that eateth of this bread shall live for ever , ver . 58. And as he is termed the true vine , Ioh. 15. 1. Because he yeilds fruit as a vine , so is he termed the true light , because he doth inlighten effectually . John 8. 12. I am the light of the world , saith Christ : be that followeth me , shall not walk in darknesse , but shall have the light of life . Ioh. 12. 46. I am come a light into the world , that whosoever believeth on me should not abide in darknesse . There are lights , that like ignis fatuus , foolish fire , lead men into dark places , lakes and bogs , whereinto they that follow them perish : There are lights that for a while lead men in the way , and then soon go out , and so leave men in darknesse and perplexity . But the Lord Christ leads alwaies in the right way , even in the way of life ; neither is he ever extinguished , but so shines , as that whosoever follows him , shall be directed aright in his way , be guided into the way of peace , Luk. 7. 79. With thee , saith the Psalmist , Psal. 36. 9. is the fountain of life : in thy light shall we see light . There is an amazing light , that by its brightnesse , doth as it were strike dead , and cast down to the earth , Revel . 1. 16 , 17. When Christ appeared to John in his glory , and his countenance was as the Sun shineth in his strength , upon the sight of him John fell at his feet as dead . When Saul journied to Damascus , about noon suddainly there-shine from Heaven a great light round about him , so that he could not see for the glory of the light , but was blind for some daies , Acts 22. 6. 11. Acts 9. 9. The Lord Christ is an excelling light , yet not striking dead , nor casting down , nor blinding , but rather an erecting light , a clearing light , a directing light , an enlivening , and inlightning light ; which would lead me to the consideration of the way of Christs inlightning , but that somewhat more is to be said of the truth of Christ the light . Sect. 7. Christ was the true Light in respect of the truth of his words . 2. Christ is the true light , in respect of his sayings , he delivered that which was truth , which is Logick truth , and the truth he spake according to his mind , which is moral truth . 1. He could freely say , John 8. 14. Though I bear record of my self , yet my record is true : for I know whence I came , and whether I go . Ver. 16. If I judge , my judgment is true : for I am not alone , but I and the Father that sent me . Ver. 17 , 18. It is written in your Law , that the testimony of two men is true : I am one that bear witnesse of my self , and the Father that sent me beareth witnesse of me . Ver. 26. He that sent me is true , and I speak to the world those things which I have heard of him . Ver. 28. When ye have lift up the Son of man , then shall ye know that I am he , and that I do nothing of my self : but as my Father hath taught me , I speak these things . Ver. 31 , 32. If ye continue in my Word , then are ye my Disciples indeed , and ye shall know the truth , and the truth shall make you free . Ver. 40. But now ye seek to kill me , a man that hath told you the truth , which I have heard of God. Ver. 45. Which of you convinceth me of sin ? And if I say the truth , why do ye not believe me ? Joh. 10. 25. The works that I do in my Fathers Name , bear witnesse of me . Ver. 37 , 38. If I do not the works of my Father , believe me not . But if I do , though ye believe not me , believe the works : that ye may know and believe , that the Father is in me , and I in him . Joh. 16. 10. The words that I speak unto you , I speak not of my self : but the Father that dwelleth in me , he doeth the works . In which speeches , our Lord Christ avers the truth of the light , that is Doctrine or Words he taught , in that they were received from God , and witnessed by him , which was proved , 1. By the works which Christ did ; which were invincibly proved to be of God , by the greatnesse , frequency , freenesse , and goodnesse of them , being in opposition to Satan , and with such evidence of all freedom from imposture and acquaintance with Satan , that even those who followed not Christ , did in his Name cast out Devils , Luk. 10. 49 , 50. And by this he refuted , Luk. 11. 19. the Pharisees , who imputed his casting out Devils , to an assistance of the Prince of the Devils . 2. By the concomitants and consequents of his lifting up , which was his death on the crosse , Joh. 11. 32 , 33. For , 1. The prediction of it , with the fulfilling thereof , shewed he spake from God , whose property it is to foretell future contingents as certain . 2. The things themselves proved him to come from God. 1. The wonderfull accidents that hapned at his death , Mat. 27. 54. the renting of the Vcil of the Temple , and of the rocks , and the quaking of the earth , and opening of the graves , made the Centurion and his Souldiers say , Truly this was the Son of God. 2. His Resurrection , not withstanding all the obstruction used by Pilate and the Jews , with the rising of many bodies of the Saints which slept , and appeared to many in Jerusalem , manifest by the many and undoubted signs thereof to many persons many times proves his descent from God. 3. The giving of the Spirit on the great day of Pentecost , in the sight of Proselytes from all Countries , which was also done by Apostles in other places , together with many Miracles in his Name , proved that he taught the truth he received from the Father . 4. The dispossessing of Satan of his Empire in the worship of Idols , and the giving of Oracles as from them , and the drawing of the Gentiles to him , as he foretold , Joh. 12. 31 , 32. in which was part of the great mystery of Godlinesse , 1 Tim. 3 16. which we at this day see accomplished , together with many other Prophecies of the destruction of Jerusalem , its treading down of the Gentiles , the Preaching of the Gospel over all the world , the calamities of the Jews , the persecution of the Christians , with other things , Matth. 24. Luk. 21. and elsewhere , abundantly demonstrate that he was the true light which came down from Heaven , in respect of the Doctrine he taught , and words he spake . His words also appear to be the true light , from the matter of them , and the ends whereunto they tend , and the effects of them . For , 1. The matter of them is pure like God , containing holy Precepts , not amorous Poems , or sophistical quirks of wit , or curious devices of art , or cunning maxims of State policy , or glorious atchievements of war , or any thing that tends to exalt man , but such Precepts and Revelations as make man spiritual , heavenly , wise , like unto God. There is nothing vain and fabulous , like to the frothy wit of men , nor deceitfull , like to the wily old Serpent , but solid and weighty , concerning peace with God , conversion unto him , denying our selves , taking up our Crosse , following of Christ in patience contentednesse , meeknesse , humility , and such like things , as shew faith in God , and hope of a reward in Heaven ; all plain without flattery of men to induce them to follow him in hopes of earthly preferment , and worldly wealth , or pleasure , or praise of men , but the clean contrary : yet are they such things as , when declared , appear so necessary for sinners , so full of goodnesse , and congruity to Prophetical Predictions , that the conscience of men not listed up with pharisaical concei's of self-righteousnesse , nor obstinately addicted to their own lusts , will assent to and embrace them . 2. The ends of them , and the effects , are the salvation of man , and the glory of God. All that Christ spake , it was to comfort the humble and afflicted soul , Luk. 4. 18. to ease the burthened , Matth. 11. 28. to direct them to God , to reform the evils in Gods worship , to take men off from covetousnesse , hypocrisie , and such evils as are pernicious , to believe in God , to love each other , to lay up our treasure in Heaven , not to be excessively carefull for the things of this life , with whatever else might bring men nigh to God , and alienate them from this present evil world . And accordingly so were and are the effects , regeneration or new birth , rejoycing in God , mortification of the deeds of the body , comfort in tribulation , a life of faith , love to the Brethren in Christ , and everlasting consolation , and good hope through grace . All which , with inumerable other Characters and Symptomes of Christs Doctrine and Testimony , do shew that he was the true light , and that what he spake to Pilate , Joh. 18. 37. was right , To this end was I born , and for this cause came I into the world , that I should bear witnesse unto the truth : every one that is of the truth heareth my voice . Lastly , That in respect of his sincerity or moral truth he was the true light , it is manifest in that as he said to the Jews , he sought not his own will , but the will of the Father which sent him , Joh 5. 30. That he sought not his own glory , Joh. 8. 50. Which appears in that he sometimes forbad the spreading of his fame , withdrew himself when they would have made him King , Joh. 6. 15. was content to be deprived of ordinary conveniencies , Luk. 9. 58. In a word , made himself of no reputation , or emptied himself , and took upon him the form of a servant , and was made in the likenesse of men , and being in fashion as a man , he humbled himself , and became obedient unto death , even to the death of the crosse , Phil. 2. 7 , 8. that he might give Testimony to the truth . Sect. 8. Application by way of Vindication of our selves from the Accusation of Quakers , as if we denied the Light , John 1. 9. and warning to shun false Lights . From that which hath been said , 1. It may appear , that those who go under the name of Quakers , do unjustly accuse publique Preachers , as if they did deny the true light , which inlighteneth every man that cometh into the world ; that they deny Christ the light : for so in their speeches and books they do frequently charge them . None that I have seen , is more profuse and frequent in these charges then G. F. that is , George Fox , in his Catechism , who saith , p. 7 Toat neither the Jews nor Christians , do believe in the light , which doth inlighten every man that cometh into the world , though they professe some of Christs and the Apostles words , which the Jews do not . P. 9. he saith , Teachers by the will of man ( meaning publique Preachers in England ) and Professors say , that Christ doth not inlighten every one that cometh into the world , and they deny Christ. P. 13. That none can confesse Christ , but who confesse the light which every man is inlightened withall . But frequently in the same paper , he terms such as acknowledge not the light , which he imagins every one hath , Antichrists , Deceivers , not Teachers of Christ , but deniers of him , p. 15. But this crimination is but the raving of men , that are used to make clamours and outcries without any proof . Though the text plainly enough distinguisheth the light inlightening , and the light in every man , from that true light inlightning , yet they do not , or will not understand this difference , but confound the light inlightning ( which is indeed Christ ) with the light within each man , which they term Christ , and therefore make them that deny the light within , to be deniers of Christ ; as if a man must deny the Sun to be light , who doth deny the light to be in blind Bartimaeus his eyes And yet we do not deny the light which is in every man that cometh into the world , only we deny the sufficiency of it self , without Scripture , preaching , and learning , to bring us to God , and to direct us in his worship , and to make known Christ to us , and the way of reconciliation and salvation by him . Again , because we call the Scriptures a light , and the Preachers lights , therefore they exclaim against us as if we denied Christ the light , and the light within . Whereas there is no repugnancy between these : Christ is the chiefest and highest light , and yet the Law of God , the Scriptures , the Apostles are lights of the world . Would any man in his wits reason thus ? The Sun is the great light in the Heavens , and the Sun inlightens the eyes , therefore he that calls the Moon a light , or a torch or candle a light , denies the Sun to be the light that inlightens all the world , and the light that is in mens eyes . Sure these men , while they thus , I cannot say argue , but clamour , give occasion to sober men , to question whether they be not of those that come into world without light , that have no light in them , sith they cannot discern the want of reason in these sottish speeches , more suitable to idiots and children , then to men of ripe age . But I rather choose to pray God to give them light , then to upbraid them with their darknesse : and to acquit our selves from their charge , rather then discover their folly . 2. However it is necessary , that we be all warned to avoid false lights , and to make use of Christ the true light . There is much affectation and pretence of new light in these our daies . Nor is it to be denied , but that , through the blessing of God , much light , either new or newly appearing , hath shined forth : sundry points in Divinity , sundry texts of holy Scripture , have been lately more cleared then they were in former daies . Neverthelesse , it is to be heeded , that under pretence of new light , many vain fancies are vented and received , and that Satan hath prevailed with many to put darknesse for light , and light for darknesse . Of these none have more manifestly denied Christ , then those that make a Christ within them the true light ; and while they except against the light of the Scriptures , and the Word preached , under pretence of Christ being the Word , they put darknesse for light , in that they make the natural light in each man , which is but darknesse in spirituals , as if it were to be heeded as mens rule in all sorts of duties , and knowledge of the things of God. Doubtlesse such men do really deny Christ , who deny the words of Christ to be their Rule : He that rejecteth ms , and receiveth not my words , hath one that judgeth him , saith Christ , John 12. 48. And where to find Christs words if not in Scripture I know not , which while men leave , and deny to be the Gospel , but direct men to the light within them , and call that the Gospel , they do plainly reject Christ the light , and follow the false light of mens vain imaginations ; nor can it be expected but that they should walk in darkness , and stumble and fall to their destruction . Be perswaded therefore as you desire your safety , to make use of Christ the true light indeed , not in that sense in which Fanaticks call Christ the light in them , which is not the true Christ or true light ( who is in heaven , but shines forth in the Scriptures , and the explaining and preaching the doctrine which is contained in them ) but a meer phantasme or foolish fire , which serves not to guide but to delude men . The same is to be said of them that follow Ecclesiastick traditions unwritten , Popes determinations , Prelates , and Councils Canons , Fathers sayings , as their light : Concerning all whom it is true , that there is no light in them , that they are not derived from Christ the true light , except they agree with the words of Christ in the holy Scripture , whereby the true light doth enlighten , as is to be shewed in the next point to whch I proceed . Christ the Enligtening Light. SERM. III. Joh. 1. 9. That was the true light , which lighteth every man that cometh into the world . Sect. 1. Christ enlightens all things with their natural light , as Creatour . THe next point is , that Christ Jesus is the enlightening light . The day-spring from on high saith Zacharias , Luk. 1. 79. hath visited us , to give light to them that sit in darkness , and the shadow of death , Luk. 2. 32. Simeon terms him a light to lighten the Gentiles . For explication of which , it will be requisite that I shew , 1. With what light Christ doth enlighten . 2. Whence it is . 3. By what meanes he doth enlighten . 4. Why he doth enlighten . 1. The light with which Christ doth enlighten is manifold : 1. There is a bodily light in inanimate bodies , such as are the Sun , and Moon , and Stars , of which Moses saith , Gen. 1. 16. And God made two great lights , the greater light to rule the day , and the lesser light to rule the night ; he made the Stars also : And God set them in the firmament of the heaven to give light upon the earth , and to rule over the day and over the night , and to divide the light from the darkness . And it is said , Psal. 33. 6. By the word of the Lord were the heavens made , and all the host of them by the breath of his mouth . 2. There is a natural light of creatures , which have sight to discern what is convenient for them , and accordingly do move towards that which agrees with their nature , or remove from that which they discern inconvenient to them . Of the light or life of these beings , it is to be conceived that the word which was in the beginning with God , was the cause , according to that of the Evangelist , Joh. 1. 3. All things were made by him , and without him was not any thing made that was made . 3. There is a rational light of men , whereby they are able to judge of what in duty they do or omit , and have a conscience or privity to their own actions as either right or wrong . And of this also Christ is the efficient , as the words following Joh. 1. 4. import , In him was life , and the life was the light of men . All these sorts of light the word enlightens with , as Creatour ; it being said of him , That by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones or dominions , or principalities or powers , all things were created by him and for him . And he is before all things , and by him all things consist , Col. 1. 16 , 17. And to like purpose it is said , Heb. 1. 2 , 3. By whom also he made the worlds , and upholding all things by the word of his power . Sect. 2. Christ enlightens the world with the knowledge of God , as the Prophet of the Church . There are other sorts of light which are from Christ , as his Fathers Officer sent into the world , and anointed for the recovery of man sallen by sinne . 1. There is the light of the knowledge of the glory of God , which is by the enlightening that is in the face or person of Jesus Christ , as Paul expresseth it , 2 Cor. 4. 6. Whereby it is that we see as through a glass the glory of the Lord with unveiled face , 2 Cor. 3. 18. Not as it was with Israel , when they could not look on Moses without a veil over his face , as it is ver . 7. 13. Till Christ appeared in the flesh , the Gentiles were darkness . Paul saith of the Galatians , Gal. 4. 8. Howbeit then when ye knew not God , ye did service unto them which by nature are no Gods. Of the Ephesians , Ye were once darkness , but now are ye light in the Lord , Eph. 5. 8. Of the Corinthians , Ye know that ye were Gentiles carried away unto these dumb Idols , as ye were led , 1 Cor. 12. 2. The Jews also had their mindes blinded , the vail remained untaken away in the reading of the old Testament , which vail is done away in Christ , 2 Cor. 3. 14. The being of the true God was so little known to the Gentiles , till Christ appeared to be a light to the Gentiles , that they were not only without God in the world , Eph. 2. 12. Insomuch that the Athenians themselves , sensible of their ignorance of him , inscribed their Altar thus , To the unknown God , Act. 17. 23. confessing God was unknown of them : But they were also so vain in their imaginations , that they imagined those things to be Gods which were no Gods , but creatures made to serve them , being imparted unto all nations under the whole heaven by God , Deut. 4. 19. Yea and under divers resemblances , the meaner sort of living creatures , Rom. 1. 23. And dead men , and Devils , 1 Cor. 10. 20. And for the Jews , they understood not the counsel of God in giving of the Law , and the appointing sacrifices and ceremonies ; till by the light of Christ the end of these things was revealed . But the only begotten Son which is in the besome of the Father , he hath declared God , Ioh. 1. 18. revealing his true being , and thereby undeceiving the Gentiles , and his counsels in the giving of the Law , and appointing the legal worship , and thereby hath enlightened the Jews . And this enlightening is proper to him who tells us , Mat. 11. 27. All things are delivered unto me of my Father , and no man knoweth the Son but the Father , neither knoweth any man the Father but the Son , and he to whomsoever the Son will reveal him . This light is derived from Christ as the great Prophet of the Church of God. Sect. 3. Christ as high Priest enlightens with the light of peace and joy in God 2. There is a light of peace with God , which is by Christ , who is our peace , reconciling both Jews and Gentiles in one body by the cross , having slain the enmity thereby , Ephes. 2. 14. 16 , This is that peace which Christ calls his peace , which he promiseth to his Apostles , Joh. 14. 27. where he saith , Peace I leave with you , my peace I give unto you , not as the world giveth give I unto you , let not your heart be troubled , neither let it be afraid . And again , Joh 16. 33. These things have I spoken unto you , that in me you might have peace , in the world ye shall have tribulation ; but be of good chear , I have overcome the world . So that this light of peace with God , begets the light of peace and joy in the hearts of those that are Christs ; insomuch that being justified by faith , and having peace with God through our Lord Jesus Christ , they rejoyce in the hope of the glory of God , and not only so , but they glory in tribulations also , Rom. 5. 1 , 2 , 3. This peace of God which passeth all understanding , keeping as a guard their hearts and mindes through Christ Jesus , Phil. 4. 7. Hence it hath come to pass , that even when the wicked are driven away in their wickedness as with a storm , yet the righteous hath hope in his death , Prov. 14. 32. As Oecolampadius when his light failed him near his death , told them about him , that he had light enough within him . Hereby the holy Martyrs and Confessors when the heavens were black over them , the rage , frowns , threats , tortures of tyrants , violently rushed upon them ; yet stood unmoved without being shaken by any terrour or grief from them . Who shall separate us saith Paul , Rom. 8. 35 , 36 , 37 , 38 , from the love of Christ ? Shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? Nay in all these things we are mare then conquerours through him that loved us . For I am perswaded , that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of God which is in Christ Jesus our Lord. This light is derived from Christ , as the high Priest of the people of God. Sect. 4. Christ as King of Saints , enlightens with the light of glory . 3. There is yet a higher and more illustrious light from Christ , to wit the light of glory , which is termed by the Apostle Paul , Col. 1. 12. the inheritance of the Saints in light , and by our Lord Christ , Joh. 8. 12. the light of life , which is that eternal life , which is said to be the gift of God through Jesus Christ our Lord , Rom. 6. 23. This is that blessed light of the new Jerusalem , which hath no need of the Sun , neither of the Moon to shine in it , for the glory of God doth lighten it , and the Lamb is the light thereof , and the nation of them that are saved shall walk in the light of it , Rev. 21. 23 , 24. Of this light the glorified Saints shall be fully partakers at the resurrection , when the righteous shall shine forth as the Sun in the Kingdome of their Father , Mat. 13. 43. Their vile body , or body of debasement , shall be changed by the Lord Jesus Christ , that it may be fashioned like unto his glorious body , Phil. 3. 21. which is now more glorious then it was on the Mount , Mat. 17. 2. and yet then he was transfigured , and his face did shine as the Sun , and his raiment was white as the light . And for their spirits , doubtless they shall then have farre greater light . Now we see through a glass darkly , or in a riddle , but then face to face : Now I know in part , but then shall I know even as also I am known , 1 Cor. 13. 12. They are before the throne of God , and serve him day and night in his Temple , and he that sitteth on the throne shall dwell among them , they shall hunger no more , nor thirst any more , neither shall the Sun light on them , or any heat . For the Lamb which is in the midst of the Throne , shall feed them , and shall lead them unto living fountains of water , and God shall wipe away all tears from their eyes , Rev. 7. 15 , 16 , 17. And there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain , Rev. 21. 4. No night , or gloomy day , but perpetual light and serenity , everlasting joy shall be upon their heads ; all clouds of fear , sorrow , ignorance , despair , disquietnesse shall fly away . And this light shall be from Christ as the King of Saints . Sect. 5. Christ inlightens by his natural Power , as Gods Son , and by his special Commission , as sent of God. 2. The natural light that all creatures have in their several kinds , is from that natural power which Christ Jesus hath as the Son of God , by whom he made the worlds , who being the brightnesse of glory , and the characteo or expresse Image of his person or substance , bears or upholds all things by the word of his power , Heb. 1. 2 , 3. To this purpose tends the speech of Christ , Joh. 5. 17. My Father worketh hitherto and I work , from whence the Jews gathered , that he termed God his own Father , making himself equal with God , ver . 18. to which Christ answers , ver . 19. Verily , verily , I say to you , the Son can do nothing of himself , but what he seeth the Father do , for what things soever he doth , these also doth the Son likewise . Which shew that Christ asserted a coworking with his Father in all his works , and power answerable to it . The light of knowledge of God and his counsel , of peace , and joy , and comfort , of glory and everlasting blessednesse , the Lord Christ communicates , as by special Commission delegated by his Father , sealed , sanctified , and sent into the world , whereby he was made the light of the world , according to what he saith , Joh. 9. 5. As long as I am in the world , I am the light of the world . And ver . 39. For judgment am I come into this world , that they which see not , might see , and that they which see , might be made blind . The administration of the affairs belonging to the Kingdom of God , was committed to him for inlightening , governing , protecting , delivering , raising up from the dead , and advancing his Church , subduing the devils , reproving and condemning opposers of his Doctrine and work , judging all in his great day . All things , saith he , Mat. 11. 27. are delivered unto me of my Father , Joh. 5. 20. For the Father loveth the Son , and sheweth him all things that himself doeth : and he will shew him greater works then these , that ye may marvell . For as the Father raiseth up the dead , and quickneth them , even so the Son quickneth whom he will. For the Father judgeth no man : but hath committed all judgment unto the Son , Mat. 28. 18. All power is given unto me in Heaven and in earth . By reason whereof , and his being made man to do this work , he is said to come down from Heaven , not to do his own will , but the will of him that sent him , Joh. 6. 38. And it is said by Zacharias , Luk. 1. 78. The day spring from on high hath visited us , to give light to them that sit in darknesse . Sect. 6. Christ inlightens by his Preaching , Example , Spirit , Apostles now in this time , by his Power and Glory in the world to come . 3. The inlightening with the later sorts of light , imparted by Christ as sent into the world , is from him in this time now , or in the world to come . That inlightening which is now in thistime , is either by himself or his Deputies , immediately , or by mediation of others . 1. Christ in the daies of his flesh , or as it is expressed John 9. 5. As long as he was in the world , was the light of the world . 1. He was the light of the world by his preaching , wherein he was as the Sun , still moving and inlightening all sorts , and in all places taking occasion to preach the Gospel of the Kingdom of God , to the poor and all sorts of people who resorted to him . After his temptation he went about all Galilee teaching in their Synagogues , and preaching the Gospel of the Kingdom , and healing all manner of sicknesse , and all manner of disease among the people , Mat. 4. 23. When he preached in the house , there was such resort to him , that his Mother and Brethren could not come at him by reason of the presse , but stood without desiring to speak with him , but he preferred the work of reaching the people , before private conference with his Mother , Mat. 12. 47 , 48 , 49 , 50. No sooner was he got out of the house , and come to the sea side , but great multitudes were gathered together unto him , so that he went into a ship and sate , and the whole multitude stood on the shore , and he taught them many things by Parables , Mat. 13. 1 , 2 , 3. After he had been in a desert a while , when he came out , seeing much people , was moved with compassion toward them , because they were as sheep not having a Shepherd , and he began to teach them many things , Mark. 6. 34. He was wont to go to the Mount of Olives to pray , Luk. 22. 39. And early in the morning he came again into the temple , and all the people came unto him , and he sate down and taught them , Joh. 8. 2. When he was in the way travelling , when he was at meales , he was still teaching his Disciples , or those that were with him . He neglected eating , to prosecute the work of winning souls , and lightening them by his preaching . And this he counted his meat , as he told his Disciples , Joh. 4 34. My meat is to do the will of him that sent me , and to finish his work . By this means the people which sate in darknesse saw great light : and to them which sate in the region and shadow of death , light sprang up , Mat. 4. 16. Thus Jesus Christ hath abolished death , and brought immortality and life to light by the Gospel , 2 Tim. 1. 10. 2. Christ was a light also by his Example . Good example doth inlighten men , not only directing , but also provoking others to follow their steps . Men as they are sociable , so they love to do as they see others do . Hence it is that they live as much by examples as by Precepts . Wherefore saith Christ , Mat 5. 16. Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven . Now of all the examples that ever were , there was none more illustrious then Christs : None so full of love , goodnesse , meeknesse , patience , humility , contentedesse , obedience , innocence , quietnesse , holy zeal , courage , diligence in his work , self-denial , heavenlynesse , faith , hope in God , and whatever else is amiable and imitable . He went about doing good , and healing all that were oppressed of the Devil , Act. 10 33. He did no sinne , neither was guile found in his mouth ; when he was reviled , he reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously , 1 Per. 2. 22 , 23. The real of Gods house did eat him up , Joh. 2. 17. It was his meat do do the will of him that sent him , and to finish his work , Joh. 4. 34. He was the good Shepherd , that laid down his life for his Sheep , Joh. 10. 11. Having loved his own which were in the world , he loved them to the end , Joh. 13. 1. Though he were their Lord and Master , yet he washed his Disciples feet , ver . 23. 24. Though he was rich , yet for our sakes he became poor , that we through his poverty might be rich , 2 Cor. 8. 9. Being in the form of God , he made himself of no reputation , but took upon him the form of a servant , and was made in the likenesse of men , and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the crosse , Phil. 2. 6 , 7 , 8. He pleased not himself , but as it is written , the reproaches of them that reproached God , fell on him , Rom. 15. 3. The Son of man came not to be ministred to , but to minister , and to give his life a ransome for many , Mat. 20. 28. In all these things , and in all other his words and deeds he did shine forth so clearly , that even his enemies could not but acknowledge him to have been a holy and just person : even before Pontius Pilate he witnessed so good a confession , 1 Tim. 6. 13. that Pilate who condemned him , yet acquitted him from fault , and the malefactor that suffered with him testified , that he had done nothing amisse , Luk. 23. 4 , 14 , 41. 3. Christ did inlighten now in this time , as the expression is , Mark. 10. 38. after his resurrection untill the day in which he was taken up , by giving Commandments through the Holy Ghost unto the Apostles whom he had chosen , to whom also he shewed himself alive after his passion , by many infallible proofs , being seen of them fourty daies , and speaking of the things pertaining to the Kingdom of God , Act. 1. 2 , 3. 2. After his departure out of the world into Heaven , he was and is an inlightening light , now in this time mediately . 1. By sending of the Holy Spirit , whom he promised to send to the Apostles from the Father , even the Spirit of truth , which proceedeth from the Father , and that he should testifie of him , Joh. 15. 26. And guide them into all truth : that he should not speak of himself , but whatsoever he should hear , that he should speak , and would shew them things to come : he should glorifie Christ , for he should receive of his , and should shew it to the Apostles , that all that the Father had were his , and therefore he said , he should take of his , and shew it to them , Joh. 16. 13 , 14 , 15. Which was accordingly accomplished when the holy Spirit was given to them , and those Prophets , and other Teachers , whom Christ gave to his Church , were endued with the Holy Ghost after his ascension . To whom and to the rest of Believers , the holy Spirit is given as the earnest of their Inheritance , and thereby the eyes of their understanning are inlightened , that they may know what is the hope of his calling , and what the riches of the glory of his Inheritance in the Saints , Eph. 1. 14 , 18. Who receive not the spirit of the world , but the Spirit which is of God , that they might know the things which are freely given them of God , 1 Cor. 2. 12. Because they are Sons , God sends forth the Spirit of his Son into their hearts , crying Abba Father , Gal. 4. 6. 2. By the sending of Apostles and other Teachers into all Nations , of whom in that respect he said , Mat. 5. 14 , 15. Ye are the light of the world . A City that is set on an hill cannot be hid . Neither do men light a candle , and put it under a bushel , but on a candlestick , and it giveth light to all that are in the house . Ephes. 3. 8 , 9. Paul saith of himself , To me is this grace given , to inlighten all men , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , being the same which is used Joh. 1. 9. And indeed , Christ when he ascended up on high , led captivity captive , and gave gifts to men , some Apostles , and some Prophets : and some Evangelists : and some Pastours and Teachers , Eph. 4. 8 , 11. who were Angels of light , and being placed on high hills , in great Cities , and on Candlesticks in many Churches , were eminent lights in the world . So that was said of the Heavens , Psal. 19. 4. was verified of them , Their sound went into all the earth , and their words unto the ends of the world , Rom. 10. 18. By which light the unfruitfull works of darknesse , to wit , the w●les of the powers of darknesse , in their Idolatries and other wickednesse , was discovered , and innumerable souls brought out of the power of darknesse into the Kingdom of the Son of God. From whose light succeeding Teachers , by preaching the Gospel , and baptizing Believers , which the Ancients called inlightening , many millions of people through the Romane Empire , and other parts of the earth , became Christians , and were added to the Children of light : and these Teachers are termed Starres in Christs right hand , Rev. 1. 20. Lastly , In the world to come , as the phrase of Christ is , Mark. 10. 30. As the lightening that lighteneth out of the one part under Heaven , shineth unto the other part under Heaven : so shall also the Son of man be in his day , Luk. 17. 24. Then shall he put on his glorious apparel , and deck himself with light as a garment , and being attended with all the Angels of light , shall come in the glory of his Father , and raise up the bodies of all the Children of light , and bring them to the light ; so as that those eyes which were boared out for acknowledging him , shall see him riding on the clouds of heaven triumphantly , and they themselves shine as the Sun in the Kingdom of the Father . And then he shall be our noon-light , we shall know as we are known , 1 Cor. 13. 12. Sect. 7. Christ inlightens by reason of his own lustre , and his Fathers design to to shew him to the world . The Reasons why Christ is thus an inlightening light , are 1. From his own property ; he being light of himself , is as all light is , apt to communicate his light to the world . As the property of the fire is to burn , and the property of water to moysten , so it is the property of light to shine forth : Nothing is more diffusive of it self , and apt to shew it self to others , then light : Darknesse hides things , but light makes them appear . As the Prince of darknesse disguiseth himself , puts on the form of a Serpent , or Samuel ; loves to act in the night , to keep men in ignorance and blindnesse , it being the way most agreeable to his Kingdom , which is the Kingdom of darknesse : so the Lord Jesus , the Lord of glory , loved the light , his Kingdom being the Kingdom of light . His birth was manifested by a Starre , Mat. 2. 2. he being the Star that should come out of Jacob , as Balaam foretold , Numb . 24. 17. And there was darknesse over all the Land at his death , so that the Sun was darkned , Luk. 23. 44 , 45. Which shewed that then the Sun of righteousnesse was eclipsed . His preaching was in the light , I spake openly , said he , Job . 18. 20. to the world , I ever taught in the Synagogue , and in the Temple , whither the Jews alwaies resort , and in secret have I said nothing . His life and practice also was so illustrious and open , that he could boldly appeal to his adversaries own testimony of him , Which of you convinceth me of sin ? Joh. 8. 46. 2. Christ was the true light inligntening the world by his Fathers special design , 1. Out of special love to his people , for whose sake Christ was anointed to preach the Gospel to the poor , sent to heal the broken-hearted , to preach deliverance to the captives , and recovering of sight to the blind , to set at liberty them that are bruised , Luk. 4. 18. According to the Prediction , Isa. 60. 1 , 2 , 3. Arise , be inlightened , for thy light cometh , and the glory of the Lord is risen upon thee . For behold , the darknesse shall cover the earth , and grosse darknesse the people : but the Lord shall arise upon thee , and his glory shall be seen upon thee . And the Gentiles shall come to thy light , and Kings to the brightnesse of thy rising . Which is applied thus by Paul , Ephes. 5. 14. Wherefore he saith ; Awake thou that sleepest , and arise from the dead , and Christ shall give thee light . 2. Out of special affection to Christ. For the Father loveth the Son , and hath given all things into his hand , Joh. 3. 35. For the Father loveth the Son , and sheweth all things that himself doeth . For as the Father raiseth up the dead , and quickneth them : even so the Son quickneth whom he will. For the Father judgeth no man , bus hath committed all judgment unto the Son : that all men should honour the Son , even as they honour the Father . He that honoureth not the Son , honoureth not the Father which hath sent him , Joh. 6. 21 , 22 , 23. To this end it was that the Word was made flesh , and dwelt among men , ( and they beheld his glory , the glory as of the only begotten of the Father ) full of grace and truth , John 1. 14. And to this end did he appear to John , Revel . 1. 13. cloathed with a garment down to the foot , and girt about the paps with a golden girdle . His head and his hairs were white like wool , as white as snow , and his eyes were as a flame of fire . And his feet like unto fine brasse , as if they burned in a furnase ; and his voice as the sound of many waters . And he had in his right hand seven Starres : and out of his mouth went a sharp two-edged Sword : and his countenance was as the Sun shineth in his strength , ver . 14 , 15 , 16. His last glorious appearing , as it is termed , Tit. 2. 13. shall be with his mighty Angels in flaming fire , 2 Thes. 1. 7 , 8 , 10. When he shall come to be glorified in his Saints , and to be admired in all them that believe , God having highly exalted him , and given him a Name which is above every Name : that at the Name of Jesus every knee should bow , of things in Heaven , and things in earth , and things under the earth : And that every tongue should confesse , that Jesus Christ is the Lord , to the glory of God the Father , Phil. 2. 9 , 10 , 11. Sect. 8. Application by way of Inference , that we are to blesse God for Christs inlightening , and all that are Christs , are Children of Light. From that which hath been said , it follows 1. That there is much cause that we should blesse God for this incomprehensible benefit to men , especially us Gentiles , of raising up Christ to be the inlightening light of the world . Sure all light which shews to inlighten , and not to amaze , is a great gift . They that have been long blind , or kept in darknesse , and after recover their sight , and see the light , how are they over-joyed ! When blind Bartimaeus received his sight , he followed Christ glorifying God , Luk. 18. 43. And shall not we glorifie God , who receive lightfrom Christ , not only to follow him in the way in which he travelled on earth , but also in the way in which he passed into glory ? We sometimes seem to wish , that God would send us the light of Heaven , and will we not praise God who hath sent his Son from Heaven to be the true inlightening light to guide us to Heaven ? Zacharias blessed God , that by his tender mercy the day-spring from on high hath visited us , to give light to them that sit in darknesse , and in the shadow of death , to guide our feet into the way of peace , Luk. 1. 78 , 79. Simeon desired to live no longer , after his meeting with Christ in the Temple , but blessed God that his eyes had seen his salvation , which he had prepared before the face of all people , a light to lighten the Gentiles , and the glory of his people Israel , Luk. 2. 28 , 29 , 30 , 31. Herein we are bound to imitate them , and to be inlarged in our blessing God , and glorifying him for this great injoyment of the true inlightening light . 2. Sith Christ is the inlightening light , they that are Christs are Children of the light , and of the day , not of the night or darknesse , 1 Thes. 5. 5. They therefore that abide in darknesse , and walk in darknesse , have no communion with Christ. For what fellowship hath righteousnesse with unrighteousnesse ? And what communion hath light with darknesse ? And what concord hath Christ with Belial ? 2 Cor. 6. 14 , 15. Now he that hateth his Brother , is in darknesse , and walketh indarknesse , and knoweth not whether he goeth , because that darknesse hath blinded his eyes , 1 Joh. 2. 11. And what is their practice , but practice of harred of their Brethren , whose tongue ; are still venting reviling speeches against their Brethren , as not in the light , because they confesse sin in themselves , and make not the light in their own consciences a sufficient light to guide them , but sollow the light of the holy Scriptures ? Surely these are not in the light , who are so full of self-boasting of their own perfection , and Pharisee-like , despising others . Were we in errour , yet in meeknesse those that oppose themselves should be instructed , 2 Tim. 2. 25. if God peradventure will give them repentance to the acknowledging of the truth . Wherein they failing and following the Prince of darknesse in railing accusations , Iude 9. shew themselves not to be in the light of which they brag , but in darknesse . And so likewise they do in not coming to the light of the Scriptures taught by Preachers , whom they contemptuously term Priests . Herein also they shew themselves not to be children of the light , in that they will not disclose plainly what they hold , but hide their opinions in cloudy misty expressions ; and when by quistions put to them , there is endeavour to find them out , they shift in answering , and fall to reviling . In a word ; all that walk in hatred , pride , ignorance , intemperance , uncleannesse , deceit , and such like evils , shew they are not in the light , nor have communion with christ , but abide in darknesse . You that would approve your selves to be in Christ , must cast away the works of darknesse , and put upon you the armour of light , and have no fellowship with the unfruitfull works of darknesse , but reprove them rather , Rom. 13. 12. Ephes. 5. 11. But of this more in that which follows . Men coming into the world need Light from Christ. SERM. IV. Joh. 1. 9. That was the true light , which lighteth every man that cometh into the world . Sect. 1. The necessity of Christs Enlightening is asserted , because of the blindnesse which is in all at birth . COming into the world hath a double sense , either entering on some action or businesse among men , or shewing themselves among men ; and so false Prophets are said to come into the world , or to go out into the world , 1 Joh. 4. 1. And in this sense it is a truth , that Christ coming into the world as a Prophet , Joh. 6. 14. was the true light inlightening : But I gave Reasons against this sense , Serm. 1. Sect. 1. Or coming into the world is meant of humane birth , in the same sense in which it is said , that a man is born into the world , Joh. 16 21. which I conceive meant by Christs going forth from the Father , and coming into the world , Joh. 16. 28. And his coming into the world , Heb. 10. 5. Grotius it is true , annot . on Joh. 1. 9. argues from the distinction of being born and coming into the world , Joh. 18. 37. that the coming into the world , is still by shewing himself to the world : But that is not cogent , sith the same thing may be meant by two expressions . But however it be meant , when it is said of Christ , that he came into the world , yet here , where it is said of man coming into the world , must be meant of humane birth , which seems most probable for the reasons given before , and accordingly , this point is thence deducible , That every that comes into the world , needs light from Christ. Which position is true , 1. Because every man is born destitute of spiritual light in the things of God , concerning his duty and the way of salvation . 2. Because every man is liable to death and trouble , and wrath , and evil from God , as he is born into the world : and Christ came a light into the world , to remove both these sorts of darkness , and none else can do it . The former of these is to be the more fully confimred , because it overthrows the main position of the Quakers , that every man hath a light within him sufficient to guide him , so as that following it , he may please God , and be saved without the light of Scripture , or preaching of publique Teachers . And it also confirms the Doctrine of Original corruption , and particular effectual converting grace , against universal sufficient grace , and power of freewill , in the state man is in before conversion , which Papists . Arminians , Socinians , Freewillers maintain , and the perfection and merit which after conversion Papists and Quakers do assert . Sect. 2. Universal corruption at birth , is proved from Joh 3. 6. I shall begin with the words of Christ , Joh. 3. 6. That which is born of the flesh , is flesh ; and that which is born of the Spirit , is Spirit . To understand the force of the argument from hence , it is to be considered , that Christ useth these words in his conference with Nicodemus , as a reason of the necessity of new birth by water and the Spirit , that a person may enter into the Kingdom of God. The Kingdom of God meant Joh. 3. 3 , 5. is to be understood of the Kingdom of glory , or that state of everlasting happinesse , which none but those that are clean , sincere and really holy , shall ever be admitted to : in which sense it is taken , when conversion , obedience , humility , and such like qualifications are prerequired to it , and it annexed to them , as Mat. 5. 3 , 10 , 20. & 7. 21. & 8. 11. & 18. 3. & 19. 14 , 23 , 24. & 21. 31. Mark. 9. 47. & 10. 14 , 15 , 23 , 24 , 25. Luk. 6. 20. & 13. 28 , 29. & 18. 16 , 17 , 24 , 25. Act. 14. 22. 1 Cor. 6. 9 , 10. & 15. 50. Gal. 5. 21. 2 Thes. 1. 5. 2 Tim. 4. 18. James 2. 5. 2 Pet. 1. 11. The visible Church doth admit into it many that are proud , and impure in heart , and therefore the qualifications of holinesse and purity here prerequired are not necessary for entrance into it . Whence it follows , that the new birth prerequired as necessary , Joh. 5. 3 , 5. is of the inward man , to that reall holinesse which is opposite to uncleannesse or unholinesse which was in the first birth ; and consequently , when it is said , That which is born of the flesh , is flesh , must be thus expounded , impure and sinfull , or vitious , according to that sense which the term hath , Gal. 5. 16 , 17 , 19 , 24. which is confirmed by the opposition in the other part of the verse , That which is born of the Spirit , is Spirit : For as to be Spirit , is meant of true and reall holinesse , which is the genuine fruit and effect of being born of the Spirit ; so the being flesh which is the consequent of being born of the flesh , that is by humane generation , Joh. 1. 13. must be meant of sinfull and impure corruption . They that expound it only of doing the actions of natural life without sin , or of meer weakness without sinfulness , such as was in Eve before she sinned , reach not to the scope and force of Christs reason ; for in respect of these there 's no necessity of new birth , for entrance into the kingdome of God. A person may do the actions of a natural life , and be weak without sin , and yet not for that reason excluded out of the kingdome of God. A person may be spirit , and yet flesh in that sense , that is weak , and do the actions of a natural life ; whereas here he that is flesh , is opposed to him that is spirit , and therefore natural life or Infirmity without sin is not all that is meant by flesh ; there 's pravity and impurity of minde expressed by flesh , as well as naturality or infirmity . It is true by flesh and blood , 1 Cor. 15. 50. which cannot inherit the kingdome of God , is meant a humane body in its weakness and imperfection . But thus in this life , they that are born of the Spirit are flesh , whereas Christ saith , he that is now born of the Spirit is Spirit ; and the new birth which makes us no longer flesh and blood in that sense , is not the birth of water and of the Spirit mentioned , Joh. 3. 5. but the power of God , by which he will raise us up , 1 Cor. 6. 14. the birth of water and of the Spirit , Ioh. 3. 3. 5 , 6. is here in this life , the other is not till the resurrection : therefore the same is not meant by flesh and bloud , 1 Cor. 15. 50. And flesh , Ioh 3. 6. but in the one place that weakness is meant which is removed by the power of God , and the voice of Christ at his coming to judgement ; the other that sinfull blindeness , ignorance , concupiscence , which is consequent on humane generation , and is removed by the preaching of the Gospel made effectual by the Spirit of God : Whence I argue , If that which is born of the flesh by humane generation , be flesh that is corrupt , ignorant , depraved with proneness to errour and evil concupiscence , so as that it must be born again of water and the Spirit , afore it can enter into the kingdome of God ; then every man that cometh into the world by meer hnmane generation , is void of light to guide him in his way to God and to salvation , untill Christ enlighten him : But the antecedent is true , as hath been shewed by opening the Text , Joh. 3. 6. therefore also the consequent . Sect. 3. Vacuity of light without Christ enligtening , is proved from Rom. 8. 7 , 8. Rom. 3. 9 , 10 , 11 , 23. 1 Cor. 2. 14. Mar. 7. 21. Iam. 1. 14. The same thing is further proved from the words of Paul , Rom. 8. 7 , 8. Because the carnal minde , or minding of the flesh is enmity against God , for it is not subject to the Law of God , neither indeed can be ; so then they that are in the flesh cannot please God. In which speech the Apostle assignes the reason , why the minding of the flesh is death : Now by flesh is to be understood the sinfull pravity that is in man , for neither meer natural weakness , such as was in Adam and Eve afore they sinned , nor the doing of natural actions without sin , nor the minding of these are enmity against God or death , or impossible to be subject to Gods Law : But the minding of the innate pravity , whose works are set down , Gal. 5. 19. Now such are all that are not in the Spirit , ver . 9. and that by birth , Joh. 3. 6. Therefore all that come into the world are flesh , and till they be in the Spirit , are void of that light which might bring them in subjection to the Law of God , and so need Christs enlightening . The same may be further confirmed from the allegation of the Apostle , Rom. 3. 9 , 10 , 11 , 12. where to prove that all both Jews and Gentiles are under sin , it is alleadged out of Psalmes the 14. and 53. that it is written , there is none righteous , no not one , there is none that understandeth , there is none that seeketh after God ; they are all gone out of the way , they are altogether become unprofitable , there is none that doth good , no not one ; which cannot be true if understood without limitation , sith then the Scriptures should be false , that say that Noah was a righteous man and walked with God , Abraham was one that God himself testified of to have feared him , Abel obtained testimony that he was righteous , God testifying of his gifts , Heb. 11. 4. Of David God said , I have found David the son of Jesse a man after mine own heart , which shall fullfill all my will , Act. 13. 22. Therefore it must be understood of all afore they are enlightned and converted , and so proves that all without exception are void of saving light , till Christ do enlighten them , and being universal , is to be conceived to be from their humane generation . If any say , that many of the things there said , as that with their tongues they have used deceit , their mouth is full of cursing and bitterness , ver . 13 , 14 , &c. cannot be said of Infants ; it is granted in respect of the actual practice , yet in respect of their disposition , inclination , and aptitude to commit them , they may ; which is further urged from ver . 23. where he concludes , that all have sinned , and are come short of the glory of God. Hereto I shall adjoyn the speech of Paul , 1 Cor. 2. 14. where he saith , that the natural man receiveth not the things of the Spirit of God , for they are foolishness to him ; neither can he know them , because they are spiritually discerned . In which speech he expresly makes natural men not only non-intelligent of the things of God , afore they have the Spirit of God , by whom Christ enlighteneth ; but also uncapable of knowing them , because they are discerned spiritually , that is by the Spirit . All the difficulty is , who is meant by the natural man. There are that understand by it , not every man that is unregenerate , but the most sensual , and such as are guided by their senses altogether : But the Text opposeth the natural man to the spiritual , and makes all the inability to be from the defect of the Spirit of God ; and therefore understands the most rational man by [ the natural man ] if he want the Spirit of God. Nor is the conceit of him , that by [ natural man ] understands the weak Christian , and by spiritual the strong Christian , opposed to babes in Christ , 1 Cor. 3. 1. right . For though the Apostle saith , he could not speak unto them as spiritual , but as to carnal , to babes in Christ ; yet doth he neither make babes in Christ an equipollent term to carnal , as all one with it , or deny babes in Christ to be spiritual : But as the Apostle saith , Rom. 7. 14. be was carnal , though he were a strong man in Christ , because he was in part carnal , his flesh did sometimes draw him to fin against his will ; so babes in Christ may be spiritual , and yet carnal in part , by reason whereof he could not speak to them under the fin of contentions , as to spiritual persons , but as to carnal . But that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a natural man , or one that hath no more then his own soul to guide him , is besides the reasons in the Text , made more probable by Jam. 3. 15. where to the wisdome from above , is opposed that from the earth , from the soul , from the Devil , Iude 19. Soalary men are described , such as have not the Spirit ; in neither place is the word fitly rendered sensual . But were it yeelded , that 1 Cor. 2. 14. the word translated [ natural man ] signifie a weak Christian ; sure it followes , if a weak Christian cannot know the things of the Spirit of God without Christs enlightening , much less a man not so much as a babe in Christ : Yea the Apostle faith , 2 Cor. 3. 5. he was not sufficient of himself , to think any thing as of himself . But besides these Texts , when our Saviour Mar. 7. 21. makes evil reasonings , thoughts , and folly , to come from within out of the heart of man , he surely makes mens hearts void of light , till they be enlightened with his light : And when James , Chap. 1. 14 , 15. makes every mans sin the issue of his own lust , as every good gift from the Father of lights , who of his own will begets us again with the word of truth , Jam. 1. 17 , 18. he intimates there 's not light in us to avoid sin , till the Father of lights begets us again with the word of truth . Sect. 4. Vacuity of light without Christ enlightening , is proved from Gen. 6. 5. & 8. 21. Job 14. 4. & 15. 14. & 25. 4 , 5 , 6. & 11 , 12. Psal. 51. 5. Jer. 10. 14. & 17. 9. and experience . To these Texts in the new Testament , I shall adde more out of the old : As first the words , Gen. 6. 5. And God saw that the wickedness of man was great in the earth , and that every imagination , or the whole imagination or frame of the thoughts of his heart , was only evil continually , or every day , which speech is with little alteration repeated , Gen. 8. 21. the imagination of mans heart is evil from his youth ; which speech is not a censure only of the Giants that werein the old world , but of all men , even from the youth of man , without any exception of any , and therefore is from their generation . Nor is it to be conceived to be an excess of speech , expressing more then was true ; for Gen. 6. 5. it is given as a reason of the great wickedness of man , and Gods intended severe punishment , and set down as the object of Gods view on his inquisition ; in the later to set out the greatness of his patience , by the greatness of mans sinfulness , to which ends those speeches had been impertinent , if they were understood as expressing more then was true . For then they had not expressed a true inquisition , or a just reason of a severe judgement , which is alwayes to be expressed as befits a Judge , whose judgement is according to naked truth , Rom. 2. 2. not with Rhetorical amplifications after the manner of Oratours , or a right reason of Gods patience , if the provocation were not as great as the words intimate . Now this being supposed true , we may hence argue thus . If every imagination , or the whole imagination or frame of the thoughts of mans heart , be only evil continually , or every day from his youth or childehood , then every man till he be enlightened by Christ , wants light to guide him in the knowledge of his duty , and the way of salvation , for if the thoughts be not right , the actions are not right , nor the light sufficient , if men stumble and fall , it is an argument they want light ; but such is the imagination of mans heart , as the Texts do express : Therefore every man that cometh into the world , wants light to rectifie his thoughts about the things of God. And that this pravity of mens imaginations , is an hereditary and not meerly voluntary , or an acquired disease by use , custome , or imitation , the speech of Job doth intimate , Job 14. 4. where to deprecate Gods bringing him into judgement with him , in a bemoaning plight he thus speaketh , Who can bring a clean thing out of an unclean ? not one : Wherein Job expresseth , that it is no marvel that all mens lives are so short and so full of trouble , because all being unclean naturally , none by natural generation can beget a clean childe . And if all are unclean morally as they come into the world , then all are void of light ( for that 's a chief part of moral uncleanness ) till Christ enlighten them . The same is confirmed by other passages in the Book of Job , as Chap. 15. 14. What is man that he should be clean ? and he which is born of a woman , that he should be righteous ? Job 25. 4 , 5 , 6. How can he be clean that is born of a woman ? Iob 11. 12. Vain man would be wise ; though man be born like a wild Asses colt : Which speeches do plainly assert mans uncleanness , and unrighteousness , and ignorance , as he is born into the world by natural generation . To which may be adjoyned that speech of David concerning himself , Psal. 51. 5. Behold I was shapen in iniquity , and in sin did my mother conceive me ; which is not likely to be meant of any special sin of his mother , of whom no such thing is related ; nor is it likely that he would mention it to her reproach , nor would it be pertinent to his confession of his own sin , nor is likely to be an Hyperbole , or excess of speech , as Psal. 58. 3. Joh. 9. 34. For those Hyperbolical expressions are descriptions of a man notoriously and openly ungodly in the course of his life ; whereas David however he sinned in the matter of Urijah , yet in respect of the constant course of his life , was a man after Gods own heart , and therefore it seemes to me to note his original corruption by natural conception , as the cause of his great enormity in the matter of Urijah , and to aggravate his sin as springing from himself : Now of such corruption , want of light to guide us in our way to happiness , is a chief part . That which the Prophet Jeremiah speaks , Jer. 10. 14. Every man is brutish in his knowledge , and Jer. 17. 9. The heart is deceitfull above all things , and desperately wicked , or incurably sick , who can know it ? do express such a destitution of light , truth , and rectitude , as shew that the heart of man is very evil : Which being spoken of men universally as they are unchanged , can be well imputed to no other reason or cause , then the derivation of sinfull corruption to all mankinde , by natural generation . To all which allegations from Scripture , experience addes abundant confirmation , sith the ignorance , unteachableness , frowardness , untractableness of persons , especially in duties of Religion , and the worship of God , untill by Catechizing , Preaching , Discipline , Government , and other meanes , whereby the wildeness of mens spirits is tamed , they be brought to some sense and conformity to their duty : And even then when by such meanes the hearts and lives of men are somewhat fashioned , yet upon every new provocation of fear or hope , they quickly draw back from any good course , and embrace any errour , unless by the Ministery of the word , help of Government , and work of Gods Spirit , they be strengthened , do fully shew that of themselves persons want light to guide them , and power to uphold themselves in any thing that is good ; but on the contrary are prone to receive impressions , and ro hatch devices of sin and errour , till Christ do enlighten them . Sect. 5. Every man needs enlightening by Christ , by reason of the many evils consequent on sin . As for the second reason of mans needing light from Christ , by reason of the evils consequent on our natural darkness , which are not to be removed but by Christs enlightening ; it is in like manner manifest by Scripture and experience . For 1. It is plain from Scripture , that by one man sin entred into the world , and so death by sin ; and so death passed upon all men , for that , or in whom all have sinned , Rom. 5. 12. By the offence of one , judgement came upon all men to condemnation , ver . 18. 1 Cor. 15. 22. In Adam all die . Now it is by Christ , who enlighteneth mens eyes , that this death and condemnation are removed , and by no other meanes . In Christ shall all be made alive , 1 Cor. 15. 22. Even so by the righteousness of one , the free gift came upon all men unto justification of life , Rom. 5. 18. 2. Besides death and condemnation , all mankinde are liable to innumerable evils , to lighten the burden of which , the enlightening of Christ is very necessary ; for that alone can give support and comfort to the soul in the bearing of them . Man is born unto trouble , as the sparks flie upward , Iob 5. 7. Man that is born of a woman is of few dayes , and full of trouble , Iob 14. 1. Sufficient unto the day , saith our Lord Christ , is the evil thereof , Mat. 6. 34. 1. Man of all creatures is born most obnoxious to harm ; he is born naked and weak , unable to make provision for his own sustenance : Naked came I out of my mothers womb saith Job , Chap. 1. 21. We brought nothing into this world , 1 Tim. 6. 7. The greatest Prince is born as naked as the meanest Peasant , and all come crying into it , as bewailing their entrance into the world . Though the Parents rejoyce that a childe is born into the world , yet the childe doth not so . Other creatures can quickly help themselves : Many years pass over a childes head ere he can beg bread , much less earn it . He wants a great while both feet to seek it , and tongue to ask it , and hands to take it , and teeth to eat it . 2. To obtain it much care and labour is necessary : It is the doom awarded to Adam , Gen. 3. 19. In the sweat of thy face shalt thou eat bread , till thou return to the ground . There is much pains , and cost , and care , and hazard in all employments , whereby a livelyhood is obtained ; but in none more then in tillage and husbandry , whereby the provision of bread the staff of mans being is procured ; and after all the industry , and skill , and charge , that is used , the ground is cursed for mans sake , thornes and thistles it brings forth to man , Gen. 3. 17 , 18. Sometimes the seven lean kine devour the seven fat ones ; the years of scarcity exceed the years of plenty , so as that there is no bread to be had , nor seed to so we the ground . 3. Besides , as the Psalmist speaks , Psal. 39. 6. Surely every man walketh in a vain shew , surely they are disquieted in vain , he heapeth up riches , and knoweth not who shall gather them . That which a man hath laboured for and gotten together , oft times he hath no use of it : Sometimes it perisheth of it self , sometimes it is stolne or plundered from him : He that is as rich as Job was one day , is as poor as he was the next day : Sometimes a man so idolizeth his wealth , that he hath not a heart to use it , but only to look on it , and to talk of it : Sometimes sickness , or death seizeth on him , and then as it was with the vain man , Luk. 12. 20. his soul is taken from him , his projects fail , his goods are as uncertain owners ; which caused Solomon to say , Eccl. 2. 18. Yea I hated all my labour which I had taken under the Sun , because I should leave it unto the man that shall be after me , and who knoweth whether he shall be a wise man or a fool ? yet shall he have rule over all my labour wherein I have laboured , and shewed my self wise under the Sun : This is also vanity . Whence he infers , Ver. 22. For what hath man of all his labour , and of the vexation of his heart , wherein he hath laboured under the Sun ? For all his dayes are sorrowes , and his travail grief , yea his heart taketh not rest in the night : This is also vanity . 4. There is much more evil consequent on that darknesse , or sinne which is entered into the world , by reason of the frequent annoyances , persecutions , and temptations which are caused by the enmity of the world , and the acting of our adversary the Devil , who continually goeth about like a roaring Lyon seeking whom he may devoure . By which it is that all people are full of troubles , civil and forraign wars , which waste people , and their wealth ; private quarrels , which undo many to was and houses ; Law-suites , and factions , and ●●iulations , and discords , which ruine many persons and families ; brawls and jarres , and contentions , which overthrow many houses , and cause perpetual vexation . Many secret murders , adulteries , perjuries , idolatries , and other evils , are caused by the Prince of darknesse , which verifie that censure of Solomon , Ecol . 1. 14. I have seen all the works that are done under the sun , and behold , all is vanity and vexation of spirit . 5. Beyond these , from the darknesse of our own hearts , there do arise so many perturbations of mind , fears , jealousies , dotages , vain hopes , ambitious desires , foolish imaginations , inordinate anger , impatience and discontent , sometimes by provocations , sometimes causlesse , upon tales , surmises , mistakes , dreams , sancies , impostures , contingencies , and otherwise , as make the mind of man like the troubled sea when it cannot rest , whose waters cast up mire and dirt , as the Prophet speaks , Isa. 57. 20. 6. But most of all the conscience of sinne , and the sense of Gods wrath , and the fear of death and judgment to come , over whelm the spirit of man with horrour , make Felix tremble , Cain turn Vagabond , Saul grow desperate , and betake himself to one that had a familiar spirit , Judas become his own executioner . In a word , make many through fear of death ▪ all their life-time subject to bondage , Heb. 2. 15. This being of all other the greatest torture of the soul , when God hides his face from a person , which made Job expresse himself in this lamenting ditty , Job 13. 24 , 25 , 26. Wherefore hidest thou thy face , and holdest me for thine enemy ? Wilt thou break a leaf driven to and fro ? And wilt thou pursue the dry stubble ? For thou writest bitter things against me , and makest me to possess the iniquities of my youth . For as Solomon saith truly , Prov. 18. 14. The spirit of a man will sustain his infirmity , but a wounded spirit who can bear8 All these things , and innumerable other evils , experience shews to infest the life of man , against which the only remedy is well advised reason , composedness of spirit , patience , saith , hope in God , which must be communicated from Christ , who enlightens all with natural or supernatural light ; of which I am next to speak . Sect. 6. Application to make us sensible of sins evil , and the worlds vanity , and to provoke us to seek a tredsure above , and light from Christ to comfort us . In the mean time by that which hath been said , 1. It is necessary for our good , that we should be sensible of these two things . 1. That sin is an imbittering thing , that takes away the relish and pleasure of all the goods we have under the Sun , and of our very lives themselves . Agag thought , if he had escaped death , then bitternesse had been overpassed , and therefore he came to Samuel delicately , 1 Sam. 15. 32. But experience shewed , that there is often more bitternesse in life then in death . Nor is it likely to be otherwise as long as sin remains , for that 's a root of bitternesse , Heb. 12. 15. a root that beareth gall and wormwood , Deut. 29. 18. While there is sin in our eating and drinking , there will be bitternesse in our meats and drinks : While there is sin in our nuptials , there will be bitternesse in our marriage society . All states and conditions here , will have their frets , their gnawing worms , and eating mothes . When God corrects man with rebukes for iniquity , he makes his beauty to consume away like a moth : Surely every man is vanity , Psal. 39. 11. 2. That we have little cause to glory in our birth . It is the property of many to boast of their birth , it is the manner of all Parents to rejoyce at their childrens birth . But the sense of sinne should take away our glorying in our selves , the sight of our black feet , should abate our high conceits of our white feathers , and the sense of trouble should allay the excesse of our joy in posterity , and rather provoke us to imitate them that wept at births , and sang for joy at burials . Were it not that God makes women forget their travell , they would breed no more and were it not that God hides from the eyes of men the evils that accompany life , they would choose strangling rather then life , and were it not for the consolations of Christ , the burdens especially of the godly would be unsupportable , especially when they complain with Paul , Rom. 7. 24. O wretched man that I am , who shall deliver me from the body of this death ! Earth is but a reall dungeon , though to some it is an imaginary Heaven . 2. It is necessary , 1. That we seek our good in other enjoyments then this world . Who would make his bed upon thornes ? Who would choose his dwelling on the mast of a ship , where winds , and stormes , and perpetual tossings take away all rest ? Surely our best enjoyments our best habitation here are no better . We project many things , and promise much to our selves in Wealth , Wife , Children , Friends , Houses , Preserments , and other things , but upon a just account we find all but ciphers , which make no summe . How often doth Solomon tell us , when he had cast up his reckonings , that vanity of vanities , all is vanity , Eccl. 12. 8. And why should we set our eyes then on that which is not ? Prov. 23. 5. Surely the true light holds sorth better counsel , Luk. 12. 33. Provide your selves bags which wax not old , a treasure in the heavens that faileth not , where no chief approacheth , nor m●th corrupteth , a treasure of Gospel grace , the new Covenant , the heavenly Promises , the Communion of Christ , the fellowship of the Spirit , and the life of Faith , and these will never deceive our expectations . It were a good wish , if righly minded by the users , God send us the light of Heaven . 2. Let us prize the light of Christ , and make use of it to prevent , lessen , hear , deliver us out of all the present evils . Paul had learned to do so , Phil. 3. 12 , 13. I know how to be abased , and I know how to abound : every where , and in all things I am instructed , both to be full and to be hungery , both to abound and to suffer need , I can do all things through Christ that strengtheneth me . It is indeed the inlightening of Christ which clears up all to us , in the most stormy and cloudy day ; it will make us look abroad , and travell with strength in our journey , and run the race which is set before us , and after Pauls sad complaint , take up with his conclusion , I thank God through Jesus Christ our Lord , Rom. 7. 25. O death where is thy sting ? O grave where is thy victory ? The sting of death is sinne , and the strength of sinne is the Law. But thanks be to God , which giveth us the victory through our Lord Jesus Christ , 1 Cor. 15. 55 , 56 , 57. Every man hath Light from Christ sufficient to make him inexcusable . SERM. V. Joh. 1. 9. That was the true light , which lighteth every man that cometh into the world . Sect. 1. A Natural Light from Christ is yeilded to be in every man , and the Opinions of Freewillers of its sufficiency are set down . LIghting every man that cometh into the world , is meant either of such light which is by Christ as Creatour , termed natural , and this is conferred upon all men without exception of any person ; or of such light as is by Christ as Mediatour , and this is conferred , though not on every single person , yet on all sorts and Nations of men , and it is termed supernatural . Concerning the former sort of light , it is yeilded that there is natural light from Christ given to every man who comes into the world by humane birth . ' This light is the light of reason and knowledge agreeable to humane nature , which if it were not conferred on every man , he should not be rational , but should be degraded into the rank of beasts . It is true which the Psalmist saith , Psal. 49. 20. Man that is in honour and understandeth not , is like the beasts that perish . But this only shews , that man by extinguishing his light doth brutifie himself , not that he was without all natural light in his originnl . All experience shews , that each person , even the most natural fool , hath some light of reason , by which he can apprehend some things pertaining to humane being , and some way expresse his mind , though in respect of civil or moral , or religious affairs , he be unteachable . All the difficulty is , how farre it extends in all , or may be improved by them that use it best . In this matter there have been various opinions . The Pelagians of old , are said to have held , that each person had so much ability by his own free-will , and by his natural light , as that he might love God , and keep the Law , and resist temptations ; though after by Councils , and the writings of adversaries , they were driven to yeild a necessity of teaching and outward proposition of divine truths to men to that end . Some of the Schoolmen , and later Papists do hold , that each man hath so much light and power in him , that if he do what he can , God is ready or bound to give him grace necessary to salvation . And this way go Arminians , and other assertors of the power of free-will in them that never heard of the Gospel of Christ preached to them ; conformably whereto , in the Pagans debt and Dowry , p. 20. it is said , that by a faithfull and carefull use of those natural abilities , that light of reason , conscience and understanding , which every person of mankind under heaven receiveth from God , he may and shall receive from him yet further , that which shall be of saving import and consequence to him . Not much short of these is that French divine of much note , who maintains universal grace objective , though not subjective , that is , though there be not such an universal working by illumination , or other operation of the Spirit of God , so sufficient or effectual as to beget saith in every one , yet there is so much revealed to every man , even those that have not heard of Christ , as might , if they would apprehend it , beget faith in God to salvation . Sect. 2. The Opinion of the Quakers concerning a Light within each man , is inquired into . Out of the Principles of these men , whether instilled by Popish Emissaries , which have crept into the English Armies and Churches , or some other way , that sort of people , who now go under the name of Quakers , from their usual quaking before they began to speak , thereby deluding the people , as if they waited for a Revelation from God , though most of their speeches of all of them , have been their usual invectives against Preachers , and pressing men to follow the light within them ; these people , I say , have drawn their tenet of an universal light in every man that cometh into the world , without Bibles , Preachers , Church-communion , Christian Ordinances , to know his duty so as that he may be perfect : which is indeed the reviving of old Pelagianism , or worse , and tends to the making of Christian Religion , if not all Religion whatsoever , unnecessary . Those who heretofore or at this day maintain this universal sufficient light , besides these Quakers , are many of them subtile disputants , and do set down their opinion distinctly , and argue for it acutely , though they decline the expresse owning of Pelagius his grosser expressions , and Puccius his natural faith , and Hurberus his universal election . But the Quakers , as they are for the most part destitute of that art of reasoning , so they decline all conference , in which they may be pressed to state the point in difference distinctly , and to deliver their proofs , and answer objections : but instead thereof by clamour and reproaches , which please their silly followers , they reject all motions tending to a fair debate of the point in controversie . Being desirous to know what they held , one of them brought to me James Nailors Book termed A salutation to the seed of God , and Love to the Lost : which being in many passages obscure , I delivered to him that brought me the Book , fifty five Queries to be answered by them , yea , or no , as the person had required of me to answer his Queries . The Answer , though made by one , formerly known to me , as a person of some ingenuity and learning , yet was framed otherwise then I required , declining to answer affirmatively or negatively to the Question , as by me propounded , but shifting off a plain Answer , and instead thereof , venting personal invectives . Yet to my third Question , which was thus , Do you believe , that those men , who were never taught the Doctrine of the Law , or of the Gospel of Jesus Christ , have commonly a light within each of them , which may guide them to the true knowledge of God , and his waies , unto everlasting life ? Omitting his words of obloquy , thus he answered ; The Law is spiritual , and there is no Nation or people into which the sound of it hath not come ; and the Gentiles which had not the letter , were a law to themselves , shewing the effect of the Law written in their hearts . And Christ is the true light which lighteth every man that cometh into the world with a spiritual light , the one loves this light and brings his deeds to it , and by this light is led from his evil deeds into the knowledge of God , who is life eternal in Christ to know ; the other hates the light because his deeds are evil , and loves darknesse rather then light , and there is his condemnation . And their sound who were Ministers of this truth went into all the earth , and their words unto the ends of the world , Rom. 10. 18. In which Answer there is not an expresse resolution of the Question , but sundry shifts to avoid a plain Answer , as 1. Whereas he asserts that the Law is spiritual , Rom. 7. 14. which is the Law of the ten Commandements , or the last Precept of the ten ; and the Apostle ver . 9. saith , I was alive without the Law once , which intimates that he was once without the Law ; that is , without the right knowledge and understanding of it . And Rom. 2. 14. the Gentiles ( of whom my Question was ) are said twice not to have the Law ; yet this Answerer asserts , There is no Nation or people into which the sound of it hath not come : and to avoid the objection arising from the words , useth this expression , And the Gentiles which had not the letter , whereas the words are expresse , they having not the Law. 2. He patcheth together different Scriptures , Joh. 1. 9. Joh. 3. 19 , 20. as if the light communicated by Christ coming into the world , were the same with that , with which in his sense he lighteth every man that cometh into the world ; not heeding , that , if every man that cometh into the world had a light sufficient to guide him , and that even the Gentiles ( of whom Paul saith , Gal. 4. 8. that they knew not God ) had a spiritual light , and that thereby some were led from their evil deeds , into the knowledge of God , who is life eternal in Christ to know , then none were in darknesse , contrary to Paul , Ephes. 5. 8. none were without Christ , or without God in the world , contrary to Paul , Ephes. 2. 12. then Christ need not come into the world to inlighten men , nor sond Ministers of this truth into all the earth , sith they had this light before . Christ was come into the world to inlighten them with spiritual light , and if Christ doth inlighten with this spiritual light every one that cometh into the world , there are none but come to the light , they having it within them , and it doth reprove their deeds whether they will or no. But it is no marvell , that men that boast so much of light within them , shew so much darknesse of mind in their expressions , it being true of them , as Christ said of the Pharisees , Joh. 9. 41. Because ye say , We see , therefore your sin , or blindnesse , remains . However it may be hence gathered , that this is their conceit , That every man that cometh into the world , even the Gentiles that had not the letter , ( by which he meanes the holy Scriptures or Bible ) or any Preacher or Teacher to instruct them out of it , yet had from Christ a spiritual light , and that one loves this light , and brings his deeds to it , and by this light is led from his evil deeds into the knowledge of God , who is life eternal in Christ to know , the other hates the light , because his deeds are evil , and loves darknesse rather then light , and there is his condemnation . Whence it plainly appears , that those two points of Pelagianism , Popery , Arminianism , Socinianism , and the Frecwill way , are their Opinions , that every one hath a light within him , or there is such revelation imparted to every man in the world , that if he would use it , he might come to saving knowledge , and that it is left to every man by his own free-will to difference himself from others . This universal light is so magnified by George Fox in his Catechism , that he tels us , that it shews all the ungodly waies that ever a man hath acted in , and hard speeches ; with that light a person will come to see Christ the Saviour of his soul , from whence the light comes to save him from sin ; that it brings him to Christ , and to confesse him ; that it gives the knowledge of the God of the world that rules in them that are disobedient to this light ; that it gives the knowledge of the glory of God in the face of Jesus Christ , the true knowledge of the Scriptures , which light being one in them all , and they come to the light , and loving the light , they all come into fellowship one with another , and being out of this , they are in jarres and confusions , that it lets see sin and transgression , which hath separated from God , and the Mediatour between God and him , and might have peace with him , and that he might see Gods Covenant of light , and know his reconciler with which he is reconciled to God , 1 Tim. 2. 5. 2 Cor. 5. 18. and to see the Kingdom of Heaven , that it brings them to love God above all , and to fulfill the Law , to know their election , their bodies to be the temples of the Holy Ghost ; that they must scoff , reproach , backbite none , nor have malice to any , but to be meek and humble ; with it they come to see the hope of glory , to sanctifie the Lord in their hearts , that it keeps from error , guile , all distraction and distemper , drunken thoughts , imaginations , conceivings , and his own reasonings . In a word , they ascribe all to it that we ascribe to the Gospel ; yea it 's termed the Gospel , the first principle of pure religion , they that professe to believe the Scriptures , in God , in Christ , yet not believing in this light they deny Christ ; that neither the Jews nor Christians do believe in the light which doth enlighten every man that cometh into the world , though they professe some of Christs and the Apostles words , that none can confesse Christ but who confesse the light which every man is enlightened withall , that they who do not teach this are teachers of the world , Antichrists , Deceivers , that the letter ( meaning the Scripture ) is not the light , nor the word . He denies them to be Christians that cry up Erras Pulpit , and the Priesthood and the Temple , and the Jews Sabbath , and the Ordinances of the first Covenant , and that take tithes . More to the same purpose is delivered by George Fox , Hubberthorn , and many more , insomuch that Farnworth in his discovery p. 12. saith , Loving the light , it will guide you to God from all men , that you need never look at man more . Which is indeed their aim , that they may draw off people from Scriptures , Preachers , Church-fellowship , Ordinances , pay no dues to Ministers , nor submit to any Church-discipline , which is that which they call liberty of conscience ; not considering , that if their hearers may be guided by their own light to God , that they need not look at man more , they need not look at themselves , nor meet to hear them , nor entertain them to teach them ; yea , that by their reasoning , the Quakers themselves shew they do not believe in the light , that they deny Christ , while they look at Fox , Parker , Goodier , and such Teachers , and maintain them : and that the divisions between Fox and Naylor , and others , shew that their light within them is not one , but that they are out of the light . However they assert , 1. That there is a light in every man. 2. That this is sufficient to guide them to God of it self . 3. That it is a rule to shew duty and sin . 4. That there is no need of other teaching of man. 5. That this is one in all . 6. That it is the Gospel . Now because this is the main prop of the new Antichristian Religion , or frenzy of the Quakers , and leads them into the pernicions courses they take ; I shall shew , 1. What is to be ascribed to the light that is in each man , whether from the birth , or after imparted to them , in this business of guiding us to God. 2. That neither is it of it self a safe rule for us to follow , in things moral or spiritual ; nor by any engagement is God tied , or hath declared himself resolved , to give supernatural light to him that useth this universal light well . 3. How the Objections may be answered . 4. In what manner Christ imparts supernatural spiritual light to every man. Sect. 3. Some light is in the most barbarous , yet the knowledge of the most refined Gentiles , may be conceived to come from some acquaintance with the written Law , or tradition from Adam . To clear the first of these proposals , it is to be premised , 1. That God hath imprinted in all , even the most barbarous people , some relique of light ; though in some of them it is so small , that it can hardly be perceived whether there be any sense of sin or wrath of duty or reward , of God or Devil , heaven or hell . Sure such people as are men eaters , do all at the beck of their witches , do seem to have scarce any sense of sin or duty ; yet because there is some fear of an unseen power and his wrath , they may be said to have some conscience , though the writing therein be almost defaced . 2. That some people that never had the Gospel nor the Law made known to them , as the Jewes and Christians have had ; yet have attained to so much knowledge and practice of moral duties , that in some acts of righteousness , temperance , chastity , fidelity , and such vertues they have equalled , at least in respect of their outward demeanour towards men , if not exceeded not only Iewes , but also most Christians . 3. And in the knowledge of God , though therein they were most defective , yet they attained to so much knowledge and right apprehension of him , as enabled them to correct the vulgar errors concerning God , although they were very blinde about the distinct notion of the true God and his counsels . 4. Nevertheless that it can hardly be avouched , that that knowledge in Morality and Divinity which they attained to , was by meer light of nature , or by their own study and invention ; but it may with very probable reason be conceived , that they had much of their knowledge of these things by tradition from Adam , and acquaintance with the Hebrew people , and their written laws or unwritten traditions . Sure there are so many footsteps of their rites in their customes , of their writings in their Poets , and Historians and Philosophers works : There are such relations of their Philosophers travail into AEgypt ; besides this , that the most understanding people were such as did trade with Phenicians and AEgyptians , next neighbours to Israel ; as may give us cause to think that the cream of that knowledge they had , was not from a light within them ( for then why should not other people as well as they have attained to it ) but from a light without them , darted directly on Israel , but from them yeelding some strictures of light , and glimpses to the Greekes , Italians , and other people . Sect. 4. The light without the written word which was in the Gentiles , in the utmost extent of it was imperfect However what the Scripture makes deducible from other meanes then the Scripture , or it or experience proved , that the most barbarous people attained to , we may safely ascribe to this natural light . Of these things , 1. It is certain the being of God , his eternal power and Godhead might be , and was known by the things which God created , as the Apostle , Rom. 1. 19 , 20. Because that which may be known of God , is manifest in or to them , for God hath shewed it unto them : For the invisible things of him from the Creation of the world are clearly seen , being understood by the things that are made , even his eternal power and Godhead , Psal. 19. 1. The Heavens declare the glory of God , and the Firmament sheweth his handywork . 2. Gods providence ordering and disposing all the motions of the creatures with incomprehensible wisdome , for the benefit of the universe , might be discerned from the admirable , and usefull , and constant order , motion , influx , properties and operations , the creatures have . Psal. 19. 2 , 3 , 4. Day unto day , uttereth speech , and night unto night sheweth knowledge : There is no speech nor language where their voice is not heard : Their line is gone out through all the earth and their words to the end of the world . Act. 14. 16 , 17. Who in times past suffered all nations to walk in their own way ; nevertheless he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . From Gods creating and providing for man , not only the holy Psalmist , Psal. 139. 6 , &c. Psal. 104. and elsewhere , but even Philosophers among the Gentiles have taken occasion to magnifie the divine wisdome , power , and goodness : And yet the most witty people knew not distinctly who this God was , but did ignorantly worship him under this title of the unknown God , as Paul sayes of the Athenians , Act. 17. 23. 3. They did or might know that God was invisible , Rom. 1. 20. That he was a Spirit . Aristolle terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an intelligence or minde ; Deus est animus , said the Latin Poet : That he knew and judged thoughts , and discerned the most hidden things was known by them , as their accusing or excusing themselves by their own consciences between themselves , apart from others shewed , Rom. 2. 15. And yet when they knew God , they glorified him not as God , but became vain in their imaginations , and their foolish heart was darkned ; professing themselves wise they became fools , and changed the glory of the uncorruptible God into an image made like to corruptible man , and to birds , and to four footed beasts , and creeping things , Rom. 1. 21 , 22 , 23. 4. They did or might know that God was to be worshipped . Aristotle in his Topicks saith , To dispute whether God and parents deserve honour , deserves punishment . All nations saith Tully , l. 1. Tusc. quaest . acknowledge a Deity and divine worship , and yet they understood not that God that made the world , and all things therein , seeing that he is Lord of heaven and earth , dwelleth not in Temples made with hands , neither is worshipped with mens hands , as though he needed any thing , seeing he giveth to all things life , and breath , and all things , Acts 17. 24 , 25. 5. They knew that God was to be pacified by prayer , and sacrifice , and vowes , and obedient mindes , and repentance , and executing of judgement , as may be discerned by their carriage , Jonah 1. and 3. Chapters ; yet knew not any thing of the great sacrifice which God had prepared to take away sin for ever , and they often applied themselves to pacifie the Devil even by humane sacrifice , instead of seeking peace from the true God. 6. They did or might know the low condition of man in comparison of God , as the Psalmist saith of himself , Psal. 8. 3 , 4. When I consider the heavens the work of thy fingers , the moon and the starres which thou hast ordained ; what is man that thou art mindefuil of him , and the son of man that thou visitest him ? And infer the absolute soveraignty of God , as the Apostle doth , Rom. 9. 20. Shall the thing formed say to him that formed it , why hast thou made me thus ? And as he doth conclude , Rom. 11. 6. For of him , and through him , and for him , are all things , to whom be glory for ever . And yet men have complained of their hard destiny , and imagined God a debtour to them , and that God should fulfill their pleasures , as well as they do his will ; and self-exalring under the name of magnanimity , was by Aristotle made a vertue , vapouring , a mans excellency . 7. They might and should have known that parents are to be honoured , wives to be cherished , children to be nurtured , justice to be administred ; yet many thought they might neglect parents commands , to please their companions ; and deny them maintenance , to keep an undue and rash vow ; and put away wives , for light causes ; and expose their children ; and violate right , to gain preferment and greatness . 8. The Apostle tells us , Rom. 2. 14 , 15. For when the Gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their conscience also bearing witness , or witnessing with them , and their thoughts the mean while , or between themselves , accusing or excusing one another ; which proves that there was some sense of sin and duty in the most barbarous people , and accordingly there was and is some kinde of government and administration of justice among them . Some sins as of murther , adultery , robbery , perjury , breach of faith and trust , parricide , and some other sins have been judged to be horrible evils , which they durst not commit . Abimelech Gen. 20. 5. durst not use Sarah , when he knew she was Abrahams wife ; and yet he thought he should have been innocent , if she had been but his sister . Either by instinct of nature , or by tradition from Adam , adultery was judged a horrible crime , when simple fornication , sodomy , and other uncleanness , were reckoned as no faults by the Gentiles , which knew not God , 1 Thes. 4. 5. Parricide was counted such a sin as none durst commit ; no law therefore was made against it by Salon . Tully pleads for Sextus Roscius Amerinus , that he could not be guilty of it , because he was sleeping at the time of his Fathers death , which the fury of his conscience would not have permitted , if he had been guilty of parricide . And yet self-murther to avoid tyrants rage , was applauded ; theft if cunningly acted , was allowed by Lycurgus ; drunkenness , and whoredome , and murthering in fence-playes and duels , either made religious services , or matter of glory . 9. They might and did by natural light know , that God did discover and avenge secret murthers , adulteries , perjuries , sacriledge , and other evils , that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an avenging eye ; and hence was there much fear of thunder-claps , stormes , earthquakes , plagues , and many means used to pacifie the anger of the Deity . Yet they were not sensible of the eternal judgment to come , though they imagined punishments to be awarded to Malefactors after death . The Barbarians of Melita , Act. 28. 4. when they saw the Viper hanging on Pauls hand , said among themselves , No doubt , this man is a murtherer , whom though he hath escaped the Sea , yet vengeance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffereth not to live . 10. They might and did imagin , that God was a rewarder of good deeds ; in defence of their Countrey , in doing justice , and such like acts , and some counted it their chief good to do vertuous acts : But they knew nothing of the resurrection of the dead , and the life everlasting , prepared for them that believed and obeyed the truth of the Gospel . In these , and many more things , the Gentiles , which knew not God , had some natural light , in some it was more clear then in others , in some so dusky and dimme , that it was scarce discernable : but in none such as that it could be a constant universal Rule to direct them in what they were to do , or Warrant to justifie them in what they had done , or means to shew them how to come to God , and enjoy communion with him , and to save them from wrath to come . Sect. 5. The Gentiles light by nature , served to restrain from sin , and to leave men inexcusable . Neverthelesse this light , though insufficient to direct for justification and salvation , yet was usefull for two ends : 1. To restrain men from such excesse of sinne , as would otherwise have destroyed humane society . It being the contrivance of God to let men live together , though very evil , till their iniquities be full , and when sins are ripe , then to put in the sickle , and cut wicked men down , either by a particular or an universal judgment . In the mean time , as he gave the Law to the Jews , because of transgressions , Gal. 3. 19. either to restrain them , or to abate punishments , till the seed came to whom the Promise was made , that there might be a people among whom the Messiah should appear : so to other people he gave a Law in themselves , to prevent the extirpation of the Nations , by bridling mens lusts through conscience of sinne , and fear of punishment , till the time should come of their calling into the Church . 2. Besides this end God hath another , in respect of himself , that they might be inexsusable who sinned against the light in them , and God might be justified in his sentence and judgment upon them . Therefore it is said , Rom. 1. 20. That the eternal power and Godhead , was made known from the Creation of the world , by the things that are made , that they might be without excuse , who held the truth in unrighteousnesse , and when they knew God , glorified him not as God , neither were thankfull : but were filled with unrighteousnesse , though they knew the judgment of God , that they that commit such things are worthy of death , ver . 29 , 31. Whence it is , that Gods judgment is proved to be according to truth , Rom. 1. 2. and , God found to be true , though every man be a lyer , as it is written , That thou mightest be justified in thy sayings , and mightest overcome when thou art judged , Rom. 3. 4. Ignorance of the Law being not to be pleaded by them who did evil against the innate light of their own spirits , forasmuch as that fact must needs be voluntary , which is done against the knowledge and judgment of a mans own conscience . Sect. 6. Application to justifie us against Quakers , and to warn us that we act not against our Light. From this which hath been said , we may infer , 1. A plea for our selves against the clamorous , but unjust accusation of the Quakers , who use with loud vociferations even to hoarsnesse , and with continual printed pamphlets , to charge publique Preachers with denying the light within each man : whereas such light is not at all denied by them , but is acknowledged to be a great benefit to mankind . That which is denied , is , That the light within each person , is alone of it self , without the Scripture , a sufficient direction to bring us to God , and instate us in his savour ; or a sufficient warrant of it self to to justifie our actions . It is usefull , but not in such a measure as the Quakers make it , as if persons were to look to it and no other Rule , and that they might well enough be without Scripture , Preachers , Church-discipline , Ordinances of the New Testament , and such other helpes as God vouchsases to guide his people by into the way of peace . Wherein how much they are mistaken , shall be shewed in that which follows . 2. In the mean time each person is to make use of the light within him so farre as it is indeed light , and usefull . Certainly it concerns every man , so farre to look to the light within him , that he do not as it is said of some , Job 24. 13. rebell against the light . A mans own conscience is so farre a Law to him , that though it cannot of it self justifie , yet it may condemn : My meaning is , a mans own light cannot warrant of it self without the Scripture , a mans actions to be lawfull which he doth according to that light . Our Saviour tells there are some that shall think they do God service in killing the Apostles , Joh. 16. 2. Paul told Agrippa , Act. 26. 9. I verily thought with my self , that I ought to do many things contrary to the Name of Jesus of Nazareth . So that herein he followed the light within him , and yet he counted this his great sinne , 1 Tim. 1. 13. The Quakers accuse often falsly , and revile most abominably , others who are no whit inferiour to themselves , and they say they follow their light within them , and yet he that reads and believes such Scriptures as these , 1 Cor. 5. 11. 1 Cor. 6. 10. 1 Pet. 2. 23. Jude 8. 9 , 10. cannot but think their practice to be from the Devil , and not from Gods Spirit . If following the dictate of a mans own conscience could warrant his action , the most horrid acts of misted Idolaters , Papists , Pagans , Mahometans , fanatiques should be free from censure and controul . Yet if a man do that which he thinks to be evil , though it were good or lawfull in it self , it would be sin to him , and so much the greater , in that it is a sign , that he who doth thus , shews , that his principle by which he acts is naught , even then when he does good , and that it is but by accident that he doth it . Yea , that man who doeth good against his conscience , is but an hypocrite in so doing , though the thing in it self be right and good . But when a man doth evil , which his conscience tells him is so , he commits a sinne of the highest degree , as to him that knows to do good , and doth it not , to him it is sinne , Jam. 4. 17. that is , sin in an high degree . Hence great horrour of spirit hath attended them that have omitted good which their conscience told them they should do , and much more horrour in them that have done evil against their conscience , as in the case of Judas , Spira , and others Instances might be given , and therefore if Quakers intended no more then this by bidding men look to the light within them , that they should take heed that they omitted not the good their consciences told them they ought to do , and that they did not the evil which their consciences judged to be so , we should accept of their warning . Surely it will concern you , as to look that your conscience be not erroneous , so that when your conscience is rightly informed to follow it , and when it goes wrong yet to suspend the act which it condemns , if you desire peace . There will be no plea to acquit him before God , or to quiet his own spirit , who proceeds to act against the light of his own conscience . And a sinne against the light of nature is so much the more damnable , in that it is against the most irrefragable evidence . He that doubteth is damned if he eat , because he eateth not of faith . For whatsoever is not of faith is sin , Rom. 14. 23. Every mans Light within him , is not a sufficient safe Rule of it self to guide him in the way to God. SERM. VI. Containing thirty Arguments out of Scripture , against the Quakers Opinion of the sufficiency of a Light in every man to lead him to God. Joh. 1. 9. That was the true light , which lighteth every man that cometh into the world . YOu have heard how imperfect the light of the Gentiles , in things moral and religious is : and what the Quakers and others ascribe to the light in every man that cometh into the world , and to the free will of man in that condition he now is by nature : It will be my work now to prove the Quakers to erre , in their making each mans own light within him his Rule , yea his compleat safe Rule and Guide , to open the meaning of Scripture , discover all sorts of sinnes , teach all duties , lead to God , to Christ , to Heaven , without Scripture , Preachers , and other helps : That it is not such of it self , nor to be followed by it self , I shall prove by many Arguments , and then consider whether God be bound to give men supernatural light to direct men to Christ , to him that shall use well his natural . The first Argument I take from the point proved in the fourth Sermon before , and the texts therein alledged , which evince , that men as they are born into the world , are destitute of spiritual light in the things of God , that concern mans duty , and the way of salvation ; whereof some are so expresse , that they do directly oppose the position of every mans having a light in him as fit to guide or warrant his actions . As namely , when it is said , that none understandeth , none seeketh after God , Rom. 3. 11. The natural man cannot know the things of the Spirit of God ; for they are spiritually discerned , 1 Cor. 2. 14. Every imagination of the thoughts of mans heart is only evil continu●lly from his youth , Gen. 6. 5. & 8. 21. Every man is bruitish in his own knowledge , Jerem. 10. 14. The heart is deceitfull above all things , Jerem. 17. 9. Which could not be true , if mens light of understanding were such , as that each man may follow in all sorts of moral and religious points his own light , as a safe and compleat rule or warrant to direct and justifie his way or action . The Argument in form is this : Their light is not a safe and compleat rule to warrant and guide their actions for pleasing God , who understand not nor seek after God , who cannot know the things of the Spirit of God , whose imaginations of the thoughts of their heart are only evil continually , who are bruitish in their own knowledge , and whose heart is deceitfull above all things . But these things are said of all or some men , Therefore every mans light within him is not a safe and compleat rule to warrant and guide his actions for pleasing of God. The Proposition none will deny , but they that think that a blind man may be a fit guide . The Assumption is the words of holy Scripture , which G. F. saith in his Catechism , p. 56. We are to believe afore learned men . The Conclusion then follows of it self . 2. Argument is from that which is shewed Sermon fifth , That the light which without the Scripture was in the most improved Gentiles , in the utmost extent of it , was imperfect : Whence I argue , their light was not a safe and compleat rule or guide to direct or justifie them in their worship of God , imaginations of God , the knowledge of all sin and duty they owe to God , who confessed God to be unknown , who ignorantly worshipped him , who had a foolish darkned heart about their thoughts of God , who judged many sins to be either no sins , or laudable acts , who took vices to be vertues : who had vain , and uncertain , and contrary conjectures of these things , and many of them from the Devils Oracles , carried away to dumb Idols as they were led , 1 Cor. 12. 2. For a rule and guide should be certain which will not deceive . But the most improved Gentiles confessed God to be unknown , ignorantly worshipped him , with the rest of the things mentioned , as Acts 17. 22 , 23. Rom. 21. 22 , 23. and elsewhere is manifest , Therefore they had not a light within them sufficient to guide them ; and if not they , then much lesse the most barbarous , and by consequent none of the Gentiles , who had not the Scripture , nor such other teaching as Gods people were taught by , had a light within them which might be a compleat and safe rule or guide to them for the pleasing of God. 3. Argument from John 1. 5 , 10 , 11. near to the text which is so much urged by Quakers , where it is said , The light shineth in darknesse , and the darknesse comprehended it not , ver . 5. The true light mentioned ver . 9. was in the world , and the world was made by him , and the world knew him not . He came unto his own and his own received him not , ver . 10 , 11. Which proves many of the Jews were darknesse , and that they knew not the true light , nor received him . Whence we thus argue : They had not a light within them sufficient to be a safe rule and guide to direct and warrant them in their way for pleasing God , who were darknesse , when the true light shined , who knew him not nor received him ; for sure they that are such , must be destitute of that light which might safely guide them , who were so dark and ignorant , as not to know the true light which enlightens every man. But so it was with many , even of the Jews themselves , when Christ was in the world : Therefore they had not sufficient light in them , and consequently none ; much less every man hath a sufficient light to guide him safely in his way to God , without the Scripture , and the Spirit of God , over and above the common light of reason and understanding , which every man by nature and study attains to without them . 4. Arg. From those Texts of Scripture which do expresly tell us , that afore the preaching of Christ and his Apostles , the people to whom they were sent were darkness , sate in darkness and in the shadow of death : Such are Ephes. 5. 8. Ye were once darkness , Mat. 4. 16. The people that sate in darkness , have seen a great light , and to them that sate in the region and shadow of death , hath the light sprung up . Whence I argue , They had not a sufficient light within them , to be a safe and compleat rule and guide to direct them in their way to please God , and to warrant their actions if they followed it , who were darkness , and who sate in darkness , and in the region and shadow of death ; unless we will imagine that darkness is light , and as the Quakers do , put darkness for light , and light for darkness , to whom the Prophet denounceth wo , Isa. 5. 20. But some there were afore Christs and his Apostles preaching to them , who were darkness , who sate in darkness , and in the region and shadow of death : Therefore every man had not a sufficient light within him , to be a safe and compleat rule and guide to direct him in his way to please God , and to warrant his actions if he followed it : And if not then , neither have we now . 5. Arg. From Luk. 16. 8. where our Saviour saith , The children of this world are wiser in their generation , then the children of light : The opposition of children of light , to the children of this world shews , that the children of this world , are not children of light ; and if they were the same , the speech of Christ would be foolish in preferring one sort before the other , as wiser in their generation . Hence therefore I thus argue , If every man had a light within him , sufficient to be his rule and guide of it self to direct him how to please God , then every man should be a childe of light ; for to be a childe , is all one as to be a person that hath light in him to guide him , so as to please God. But every man is not a childe of light : Therefore every man ha●h not a light safe and sufficient within him , to guide him in his way to God , and to be the compleat rule of his actions Godward . 6. Arg. Is from Act. 26. 18. where Paul saith , Christ sent him to the Gentiles to open their eyes , and to turn them from darkness to light , 1 Pet. 2. 9. Ye are a peculiar people , that ye should shew forth the praises of him , who hath called you out of darkness into his marvellous light . Eph. 5. 14. Wherefore he saith , Awake thou that sleepest , and arise from the dead , and Christ shall give thee light . From whence I argue , They who are to be turned from darkness to light , called by God out of darkness into his marvellous light , who are to awake and stand up from the dead , that Christ may give them light , had not a light within , as a sufficient safe guide to direct them in their way to God ; unless we suppose darkness to be light , men among the dead , fit to guide themselves . But so it is said of both Jews and Gentiles in those Scriptures : Therefore sure they had not such a light within them , as Quakers say is in all . If they had such a light , they should have been directed to follow it , not turned from it , the Apostles should have called them , as the Quakers do , to follow the light in them , and not have called them out of darkness , nor required them to awake and stand up from the dead , that Christ may give them light : Nor should we do , as the Apostles did , bid men leave the darkness in them ; but as the Quakers do , look to the light in them . 7. Arg. From Rom. 10. 14 , 17. How then shall they call on him in whom they have not believed ? And how shall they believe in him of whom they have not heard ? And how shall they hear without a Preacher ? So then faith cometh by hearing , and hearing by the word of God. Heb. 11. 6. Without faith it is impossible to please God. For he that cometh to God must believe that he is , and is a rewarder of them that diligently seek him . Whence I argue , That is not a sufficient guide in our way to God , which cannot of it self make us believers ; for that is not sufficient to guide us to God , that is not sufficient to beget faith , sith there is no coming to God without faith , as is told us , Heb. 11. 6. But the light within us cannot of it self make us believers , sith the Apostle saith , How shall they believe in him of whom they have not heard ? And how shall they bear without a Preacher ? So then faith cometh by hearing , and hearing by the word of God ; which were vain speeches , if there were another ordinary way by a light within us to beget faith : Therefore the light within us is not of it self without preaching , a safe sufficient guide in our way to God. 8. Arg. From Rom. 12. 2. And be not conformed to this world , but be ye transformed by the renewing of your minde , that ye may prove what is that good , that acceptable and perfect will of God. Eph. 4. 23. And be renewed in the spirit of your minde , Col. 3. 10. And have put on the new man , which is renewed in knowledge , after the image of him that created him . Whence I argue , They who must not be conformed to this world , but be transformed by the renewing of their minde , that they may prove what is that good , that acceptable and perfect will of God ; who must put off the old man , and be renewed in the spirit of their minde ; who must put on the new man , which is renewed in knowledge , had not a light within them antecedent to this renewing , which might enable them to prove what was Gods acceptable will , nor be a sufficient safe , rule to guide them to God. For if they had , what need such transforming , renewing , non-conformity to the world , putting off the old man ? But all that have access to God must be thus transformed , renewed , put off the old man , as the Texts shew : Therefore they have not a light within them , as a safe sufficient guide to lead them to God. 9. Arg. From Psal. 81. 11 , 12. But my people would not hearken to my voice , and Israel would none of me ; so I gave them up to their own hearts lust , and they walked in their own counsels . Act. 14. 16. Who in times past suffered all nations to walk in their own wayes : Whence I argue , That light in man cannot be a safe sufficient guide to a man in his way to God , to which the leaving a person , by God is reckoned as the greatest curse and judgement , for refusing to hearken to God ; but to leave a person to his own imagination , lust , to walk in his own counsel , in his own way , ( which is all one as to leave him to the light within him ) is reckoned as the greatest curse and judgement to a man from God , for refusing to hearken to Gods voice , as the Texts shew : Therefore the light within each person is of it self no safe guide . The Quakers prescribe to men that as their rule , which God counts their curse . 10. Arg. From Rom. 16. 25 , 26. Now to him that is of power to stablish you according to my Gospel , and the preaching of Jesus Christ , according to the revelation of the mystery which was kept secret since the world began , but now is made manifest , and by the Scriptures of the Prophets , according to the Commandment of the everlasting God , made known to all nations for the obedience of faith . 1 Cor. 2. 7 , 8 , 9. But we speak the wisedome of God in a mystery , even the hidden wisedome which God ordained before the world to our glory , which none of the Princes of the world knew ; but as it is written , Eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him , Eph. 3. 9. And to make all men see what is the fellowship of the mystery , which from the beginning of the world hath been hid in God. Col. 1. 25 , 25. Whereof I am made a Minister , according to the dispensation of God , to fulfill the word of God , even the mystery which hath been hid from ages and from generations , but now is made manifest to his Saints . 2 Tim. 1. 9. The purpose and grace of God is now made manifest , by the appearing of our Saviour Jesus Christ , who hath brought immortality and life to light by the Gospel : Whence I argue , They had not a light in them as a sufficient safe guide to God , from whom the mystery was hid , which concerned the grace and purpose of God , into whose heart the things which God had prepared for them that love him entered not , to whom life and immortality was not brought to light . But from the Gentiles the mystery of God was hid , life and immortallity was not brought to light , nor did the things God had prepared for them that love him , enter into their hearts : Therefore they had not a light within them , as a sufficient guide to God. 11. Arg. From 1 Cor. 2. 11. For what man knoweth the things of a man , save the spirit of a man which is in him ? Even so the things of God knoweth no man but the Spirit of God. Rom. 8. 9. Now if any man have not the Spirit of Christ , the same is none of his . Jude 19. Having not the Spirit . Joh. 14. 17. The Spirit of truth , whom the world cannot receive . Whence I argue , They have not light within them sufficient to guide them to God , who have not the Spirit of God , because they cannot know the things of God without the Spirit . But every man hath not the Spirit of God : Therefore every man hath not a light within , sufficient to guide him to God. 12. Arg. From Mat. 11. 27. All things are delivered unto me of my Father , and no man knoweth the Son but the Father , neither knoweth any man the Father save the Son , and he to whom the Son will reveal him . Joh. 14. 6. Jesus saith unto him , I am the way , the truth , and the life , no man cometh unto the Father but by me . Whence I argue , They had not a light within them to guide them to God , to whom the Son did not reveal the Father , who did not go by the Son as the way to the Father . But the Son did not reveal the Father to every man , nor did every man come to Christ , Joh. 1. 5. 10. & 12. 38. & 5. 40. 43. Therefore every man had not a light within him , sufficient to guide him to God. 13. Arg. From Mat. 11. 25 , 26. At that time Jesus answered and said , I thank thee O Father Lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes ; even so Father , for so it seemed good in thy sight . Mat. 13. 11. It is given to you to know the mysteries of the kingdome of heaven , but to them it is not given . Whence I argue , If God hide the things of God , which concern the knowledge of himself from some , and reveal them to others ; if to some be given to know the mysteries of the kingdome of heaven , not to others , then every man hath not a light within him , as a sufficient guide to direct him to God. But the antecedent is true as the Texts shew , and the consequence is evident of it self : Therefore the consequent is also true . 14. Arg. From those Texts which speak of Christ as a light come into the world , Joh. 12. 46. I am come a light into the world , that whosoever believeth on me should not abide in darkness . Joh. 8. 12. Then Jesus spake again to them saying , I am the light of the world , he that followeth me shall not walk in darkness , but shall have the light of life . Joh. 9. 5. As long as I am in the world , I am the light of the world , Joh. 3. 19. And this is the condemnation , that light is come into the world , and men loved darkness rather then light , because their deeds were evil . Luk. 1. 78. Through the tender mercy of our God , whereby the day-spring from on high hath visited us , to give light to them that sit in darkness , and in the shadow of death . Luk. 2. 32. A light to lighten the Gentiles ; which would have been needless , if every man had a light within him befo●e Christ his coming into the world , sufficient to guide him in the way to God : Yea the Text supposeth persons in darkness before , to sit in darkness , and in the shadow of death , and to have need of another light without them to guide their feet into the way of peace , and that the Gentiles were without light . Whence I argue , That opinion which makes the coming of Christ into the world , to be the light of the world needless , is an errour . But the opinion of the Quakers concerning a light in each man that cometh into the world , sufficient to guide him into the way of peace of it self , makes the coming of Christ useless , and asserts that persons had light , when the Text supposeth they were in darkness : Therefore their opinion about the light within each person , is a manifest errour . 15. Arg. From those Texts which make the Scriptures necessary and usefull to give light to men , 2 Tim. 3. 15 , 16 , 17. And that from a childe thou hast known the holy Scriptures , which are able to make thee wise unto salvation , through faith which is in Christ Jesus . All Scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of God may be perfect , thorowly furnished unto all good works . Rom. 15. 14. For whatsoever things were written aforetime , were written for our learning , that wethrough patience and comfort of the Scriptures might have hope , Mar. 12. 24. And Jesus answering said unto them , Do ye not therefore erre , because ye know not the Scripture ? Joh. 5. 39. Search the Scriptures , for in them ye think ye have eternal life , and they are they which testifie of me . Whence I argue , That opinion which terms the Scripture the letter , in disparagement of it ; that makes it unnecessary ; which dehorts from searching it ; and directs to follow the light in each man without it , is contrary to the testimony given by Paul and Christ concerning the use , vertue , and necessity of Scripture , to keep from errour , to make wise to salvation , to give comfort , to furnish for good works . But such is the opinion of the Quakers , as their words recited Serm. 5. shew : therefore it is contrary to Christs and Pauls speeches . Christ saith , Search the Scriptures , Quakers say , No , but look to the light within you . 16. Arg. From Isa. 8. 20. To the Law and to the Testimony : if they speak not according to this word , it is because there is no light in them . Psal 119. 105. Thy Word it a lamp unto my feet , and a light unto my path . Whence I argue : That Opinion which makes supposed light within each man , which is often disfonant from the Law and the Testimony , and the Word of God , a safe rule and guide to each man , is erroneous . But such is the Quakers Opinion , which is contrary to the Law and Testimony , and Gods Word , opposing Ordinances , Ministry , and many other things , Therefore it is erroneous , and their speech is without light in it . 17. Arg. From Ephes. 4. 11. When he ascended up on high , he gave gifts to men : And he gave some , Apostles ; and some , Prophets ; and some , Evangelists ; and some , Pastours and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ. 1 Cor. 12. 28. And God hath set some in the Church , first Apostles , secondarily Prophets , thirdly Teachers . Are all Apostles ? are all Prophets ? are all Teachers ? Hence I argue , That Opinion and practice is evil , that makes every man a Teacher , and Teachers set by God for the work of the Ministry needlesse , and as if they were no gift but a burden to the Church , cryes them down , is contrary to Gods and Christs way , and so Antichristian . But thus doth the opinion and practice of the Quakers , Therefore it is evil and Antichristian . 18. Arg. From Ephes. 1. 17. I make mention of you in my prayers , that God may give unto you the spirit of wisdome and revelation in the knowledge of him , the eyes of your understanding being enlightned . Hence I argue : That Opinion which makes it unnecessary to pray for the Spirit to enlighten mens eyes in the knowledge of God , is impious . But thus doth the opinion of Quakers , which makes each mans light in him a sufficient and safe rule and guide in his way to God : Therefore it is impious . 19. Arg. From Psal. 19. 12. Who can understand his errours ? Hence I argue : If each mans light within him be a sufficient and safe-rule and guide to each man in his way , and every man follow it ( as they do unlesse in presumptuous sins against conscience ) then there be no errours or sinnes of ignorance in man , or they may be understood by each man , but the Psalmist saith there are errours , and so many , that he makes them as not to be understood by any : Therefore each mans light within him , is not a sufficient and safe rule and guide to him in his way to God. 20. Arg. From Acts 17. 30. And the times of this ignorance God wi●ked at ; but now commandeth all men every where to repent . Whence I argue : If each mans light within him be a sufficient safe rule and guide to direct him in his way to God , then he need not repent of his ignorant worship of God , for then he followed the light in him . But God commands men to repent of the ignorant worship of him , Therefore each mans light in him is not a sufficient and safe rule and guide for him to go by in Gods worship . 21. Arg. From Prov. 3. 5 , 6 , 7. Trust in the Lord with all thine heart , and lean not to thine own understanding . In all thy waies acknowledge him , and he shall direct thy paths . Be not wise in thine own eyes . Rom. 12. 16. Be not wise in your own conceits . Whence I infer , That which makes a man to lean to his own understanding , to be wise in his own eyes , in his own conceir , is a pernicious Opinion ; for it makes a man not to depend on God for teaching him in his waies , but makes him proud and listed up . But the Opinion of the Quakers concerning each mans own light in him , as a sufficient safe rule of it self , to guide him in his way to God , makes him to lean to his own understanding , to be wise in his own eyes , and his own conceit , Therefore it is a pernicious Opinion . These Quakers blesse men in following their own light , when God saith , Isa. 5. 21. Wo unto them that are wise in their own eyes , and prudent in their own sight . 22. Arg From Judges 17. 6. In those daies there was no King in Israel , but every man did that which was right in his own eyes . Psal. 106. 39. Thus they were defiled with their own works , and went a whoring with their own inventions . Whence I argue , If to do that which is right in our own eyes , and to follow our own inventions , be the sign of wicked men , and a going a whoring from God , then to look to the light within us , and to follow it , is not a safe way to God , but the way to depart from God. But the Antecedent is true , therefore the Consequent . The truth is , God forbids the following of our own supposed light , as the greatest impiety , which the Quakers place all their godlinesse in . 23. Arg. From the same text I argue , If each mans light within him were to be his guide , then Kings and Rulers should not restrain men from , or punish them for doing that which is right in their own eyes , but the contrary is supposed , Judges 17. 6. where the defect of Government is made the permission of every man to do that which is right in his own eyes , therefore each mans light in him is not to be his rule and guide specially in Religion . 24. Arg. From Prov. 14. 12. There is a way which seemeth right to a man : but the end thereof are the waies of death . That guide is not a safe guide , which may lead a man into a way whose , end is death : But the supposed light in a man may guide him into a way whose ▪ end is death , for that way that seems right to him may be the way to death , and a man follows his supposed light , when he walks in that way which seems right to him : Therefore the supposed light which is in each man , is not of it self a sufficient safe guide of a man in his way to God. 25. Arg. From Prov. 22. 615. Train up a child in the way he should go , and when he is old , he will not depart from it . Foolishnesse is bound in the heart of a Child , but the rod of correction shall drive it far from him . Hence I argue , If there were in each man who cometh into the world a light , which might of it self be a sufficient and safe guide to lead him to God , then there should not be foolishnesse so bound in the heart , which hath need of the rod of correction to drive it far from him ; there would not be need to train up a child in the way he should go , he might guide himself without such training : But the contrary is manifest from the text . Therefore there is not in each man that cometh into the world , such a light as might of it self be a sufficient and safe guide to lead him to God. 26. Arg. From Joh. 6. 44 , 45 , 65. No man can come unto me , except the Father which hath sent me draw him . It is written in the Prophets , And they shall be all taught of God. Every man therefore that hath heard and learned of the Father cometh unto me . Not that any man hath seen the Father , save he which is of God , he hath seen the Father . Therefore said I unto you , that no man can come unto me , except it were given unto him of my Father . Hence I argue , If each mans light within him were of it self a sufficient safe guide to lead him to God , then there would be no need of a further drawing or gift of the Father , that he might come to Christ , his own light without any other help would make known Christ to him . But this is contrary to the words of Christ , therefore each , mans own light , is not of it self a sufficient safe guide to lead him to God. 27. Arg. From 1 John 4. 1. Beloved , believe not every spirit , but try the spirits whether they are of God. 1 Thes. 5. 21. Prove all things , hold fast that which is good . Hence I argue , If each persons light within him were a sufficient and safe guide of it self to lead him to God , then no man need to try other mens spirits , or prove all things , left he be deceived , sith if he follow his own light he is infallible , nor is any man to be distrusted , unlesse he appear a voluntary deceiver , fith his own light will not misguide him . But these things are absurd and contrary to the warinesse Christ prescribeth , Mark. 4. 24. Take heed what you hear : and the Apostles in the places cited , therefore the light within each person , is not of it self a sufficient safe guide to lead him to God. 28. Arg. From Psal. 139. 23. Where David prayes , Search me , O God , and know my heart : try me , and know my thoughts : And see if there be any wicked way in me , and lead me in the way everlasting . If David had a light within him , of it self a sufficient and safe guide to God , he should not have been jealous of his own heart or thoughts , so as to need God to search , know , and try him , and lead him , he might lead himself : But it is otherwise with David , and therefore he knew he had not a light within him , as a sufficient safe guide to lead him into the way everlasting . 29. Arg. From Deut. 4. 8. And what nation is there so great , that hath Statutes and judgments so righteous as ast this Law which I set before you this day . Ver. 6. Keep therefore and do them , for this is your wisdom , and your understanding in the sight of the Nations , which shall hear all these Statutes and say , Surely this great Nation , is a wise and understanding people . Psal. 147. 19 , 20. He sheweth his Word unto Jacob : his Statutes and his judgment ; unto Israel . He hath not dealt so with any Nation , and as for his judgments they have not known them . Rom. 3. 1 , 2. What advantage then bath the Jew ? or what profit is there of circumcision ? much every way : chiefly because that unto them were committed the Oracles of God. Hence argue , If each Gentile had a light within him as a sufficient guide in the things of God , as the Quakers teach , then they had known Gods Statutes and Judgments , Gods Oracles had been committed to them as well as the Jews , they had had as righteous Statutes , and been as wise a Nation as they . But all these consequents are false and contrary to the texts , therefore each Gentile which came into the world , had not such a light within him , as might be a sufficient safe guide to him in the things of God. 30. Arg. From Rom. 7. 7. I had not known sinne , but by the Law : for I had not known lust , except the Law had said , Thou shalt not covet . Hence I argue , That was not a sufficient safe guide of itself to God , which without the Law neither did nor could discover sinne , the sinne of lust : But the light within Paul , and so much more of other men , neither did , nor could discover sin , even the sin of lust , without the Law : Therefore the light in each person , is not a sufficient safe guide of it self , without the written word , to lead him to God , and to warrant his actions . Every mans Light within him , is not of it self a sufficient safe guide unto God. SERM. VII . Joh. 1. 9. That was the true light which lighteth every man that cometh into the world . Sect. 1. Ten Reasons more are urged against the Quakers opinion , of the sufficiency of the light in every man to guide him to God. HItherto I have argued against the Quakers opinion , of the sufficiency of each mans light within him from Scripture : I shall now argue against it by Reasons ; whereof the first is this : If each mans light within him is his rule and a safe guide , then what each man conceives according to his light within him is right and true ; for what is according to the rule and a safe guide , is true and right , it being proper to a rule , to be the measure according to which each thing is to be tried , and that cannot be a safe guide that erres : But what each man conceives according to his light within him , cannot be right and true , for one mans conceits do sometimes contradict anothers . Thus it is reported by Quakers themselves , that George Fox contradicted Jawes Nailor ; nor do I think all Quakers are of one minde , when they follow the light in them . And if they should agree , yet he that should say all mens conceits , who follow the light in them , were the same , none contradicting another , would appear either monstrously impudent , or extremely mad . Now sure two contradictories cannot be both true ; it 's resolved on by all that have the use of reason in an ordinary measure , that it is impossible that the same thing , at the same time , in the same respect , should be and not be , be so and not be so : Therefore it is against the very light of nature , and first notions of humane reason , that each mans light within him should of it self be a sufficient right rule and safe guide to him , in that which concerns the knowledge and way of God. 2. That which is variable and alterable , cannot be a persons rule : For it is the property of a rule to be invariable , and the same at all times ; the rules , measures , and weights , and dials , and squares , and what other things are made if they be varied , they cease to be rules , for rules should be fixed and certain . But there is nothing more variable then mens light in them ; that which is this day taken for light , is to morrow judged to be darkness ; and that light which is this day in a person , may be lessened to morrow ; a person may become frantick and doate , who yesterday was heard speak with applause : Therefore each persons light cannot be his rule , so as that at all times he should be bid look to it , and follow it as a safe guide to him , as Quakers do . 3. If that light which each person hath in him should be his rule , and his guide , then it were unnecessary , and unsafe , and foolish , to trouble himself to seek counsel of another , and to be guided by his light : But this is contrary to all resolutions of wise men , and contrary to all experience of the necessity of taking counsel , and the course of all people that are not wilfull fools . All men magnifie the wisdome of the aged , and others who give counsel , they are honoured as the most necessary persons in humane society . It is threatned as the heaviest judgement of a people , to take away from them the counsellour , Isa. 3. 3. The wise woman said , 2 Sam. 20. 18. They were wont to speak in old time , saying , they shall surely ask counsel at Abel , and so they ended the matter . Prov. 11. 14. Where no counsel is , the people fall ; but in the multitude of counsellours there is safety . Prov. 12. 15. The way of a fool is right in his own eyes ; but he that bearkneth unto counsel is wise . Prov. 15. 22. Without counsel purposes are disappointed ; but in the multitude of counsellours they are established . Prov. 19. 20. Hear counsel and receive instruction , that thou mayest be wise in thy later end . Prov. 28. 18. Every purpose is established by counsel ; and with good advice make war. Prov. 24. 6. For by wise counsel thou shalt make thy war ; and in multitude of counsellours there is safety . All men in their right wits do condemn rash persons as foolish : He is a wise man said Hesiod , that takes good counsell ; he is wiser that gives ; wisest that gives and takes ; but a very fool that neither gives nor takes good counsel , Arist. Ethic. ad incom . l. 1. c. 3. But by Quakers doctrine , they are wisest who follow their own light , for they follow a safe and sufficient guide , which none but men out of their wits do assert , it being contrary to all experience of all men concerning themselves , and others since the Creation , to this day . 4. If that each persons light within him be a sufficient and safe rule and guide to him of it self , then the meetings of Quakers to consult about any affairs in common , or to teach each other , or to communicate revelations , is needless and vain , sith each may guide himself by his own light ; that 's done in vain by more , which may be done by fewer : Would not we censure him as foolish , who would travell far , and bestow much cost for that elsewhere , which he might have without labour and cost at home ? Especially if it be as they say , that each man is to look to his own light ; and that is it which they most of all tell them , it being in a manner all that they say at those meetings of them , where I have been present ; which when I have heard , I have admired at the silliness of some hundreds of people , who have come many miles to hear a person in a close of pasture in a hot Summer day on a stage , nothing almost but brawl against others , and instruct them in nothing , but bid them look to the light within them ; and yet they stood a great part of such a day in a crowd , to hear such speech . 5. If each persons own light in him be his guide and rule , then is it in vain to desire and expect revelations and discoveries , which they had not before , sith they have light within them of themselves . Therefore when they compose themselves to their quaking fits , that they may have some word of the Lord to speak to people ; what is this but either an hypocritical devise , when they pretend some new revelation , and do but repeat again what they have often said ; and blasphemous , to term this the word of the Lord , and pretend it to be from the Spirit of God , when it is but their ordinary talk , and some of it false and unrighteous , or else al needless thing , sith they have light within them sufficient to guide them , without other revelation ? 6. That which is the worst of all : By ascribing so much to the light within them , Satan hath this advantage , that whatever he can imprint on them as their light ( which persons are very apt to take as from God , when it suits with their wills and lusts , or comes into them with force and supernatural impulse ) they must receive it without examination , and obey it . By which meanes Satan hath drawn persons to horrid acts , which they have judged necessary duties : As to omit elder instances ; the things related by Gilpin of Kendal concerning himself ; and that which happened nearer to us , concerning the young man that drowned himself in a little puddle in a ditch not farre from Worcester , that he might meet with Christ , not many years since , do give us sad proof how the Devil works on Quakers , who are deluded by this principle of following the light within them , without Scripture . 7. If every mans light within him be a sufficient and safe guide unto God , then there is no difference to be put between wise and foolish , learned and unlearned ones ; it is as safe a way which the unlearned and foolish follow , as that which the wise and learned follow in matters of Religion , and moral behaviour . He that is counted unlearned and foolish , if he follow his own light , doth as well as he that is never so wise or learned : Whereas Solomon tells , Eccl. 2. 13 , 14. Then I saw that wisdome excelleth folly , as farre as light excelleth darkness ; the wise mans eyes are in his head , but the fool walketh in darkness . 8. If every mans light within him be a sufficient safe guide in his way to God , then the Philosophers light afore they had the Gospel preached to them , was a sufficient safe guide to them ; for sure they had as much light within them without the Scripture as any , and did improve it to the utmost ; and the Iewish Rabbins , besides the natural light in them , did by the study of the Law , and tradition of Elders , endeavour to attain to the knowledge of God : Yet saith the Apostle to the Greeks that sought after wisdome , the preaching of Christ crucified was foolishness ; insomuch that the Apostle 1 Cor. 1. 20 , 21. useth this exprobration , Where is the wise ? Where is the disputer of this world ? Hath not God made foolish the wisdome of this world ? For after that in the wisdome of God , the world by wisdome knew not God , it pleased God by the foolishness of preaching to save them that believe . 9. If every mans light within him were a sufficient safe guide to him in Religion and morality , then do all Law-makers ill , to put any Laws on them , to restrain them from doing what they like ; then do Iudges ill , in passing sentences of condemnation of them ; then do men ill to reprove them ; Parents , Tutors , Schoolmasters , ill to teach them otherwise ; then is all Government and Magistracy unprofitable ; Rulers are not Ministers of God to us for good , but only to molest and oppress us ; then they that set their children to School do foolishly ; Universities , and Schools of Arts , to breed them up in literature and good manners , are vain ; and all these are to be abolished , which were a way to lay all waste , to level people , as well in manners and knowledge , as estates , to reduce us to barbarism , to make the nation a wilderness , yea to depopulate it , and in fine drive away the Spirit of God from us , and introduce unclean spirits to repossess us and our Land. It is such a course as tends to expell all that is excellent , and may better us , and to fill the Nation with a generation of fools , in whom God hath no pleasure , Eccl. 5. 4. and doth by consequent condemn all the men of worth in the world , since the Creation , of folly and blindness . 10. Lastly , If every man have a light within him , which is a sufficient safe guide to him , then I suppose they will grant that I have such a light within me ; and if every man is to follow this light , then I am to follow my light in me : Now my light within me shews me , that the Quakers opinion about the light in them is an errour ; that they pervert fouls by bidding men follow it ; and draw them off from making the Scriptures their rule , terming it disparagingly the letter ; and oppose Preachers , reviling them , openly thwarting them and molesting them in their work of teaching the people out of the Scripture ; and this is not only my light , but the light of millions of men besides me : Yea I think all the sober men of the world that ever were , have found by experience their own darkness , and ignorance , and have groaned under it , bewailing it to God , and applying themselves to the use of such meanes , as might bring light into their soules . Out of all which I conclude , that this opinion of Quakers which I have refuted , is the most sottish opinion that ever was hatched , instilled into them by the prince of darkness , not by the Spirit of God , and tends to the dissolution both of religious discipline and civil government ; yet they say , or rather brawl somewhat for their opinion , which is now to be considered . Sect. 2. Objections of Quakers for the universality and sufficiency of light in men , are answered . That which they most urge , is the Text Joh. 1. 9. which makes not for them , nor against us , who deny not that every man hath a light from Christ ; but the kinde of it , that it is spiritual , and the sufficiency of it , that of it self it is a safe guide to God : Of which enough is said before . They alleadge also Luk. 17. 21. Where it is said to the Pharisees , Behold the kingdome of God is within you : Therefore in every man. Whereto I answer , 1. That the particle translated [ within you ] may be as well , and to my apprehension more truly rendered [ among you ] which is the translation in the Margin . 2. That the sense is , the kingdome is not to be expected as a future thing ; but as it is Mat. 12. 28. The kingdome of God is come unto you . Luk. 11. 20. The kingdome of God is come upon you . Luk. 10. 9. The kingdome of God is come nigh unto you : Which is not meant of light within , but the preaching of the Gospel , or the presence of the Messiah ( who was among them , Joh. 1. 26. ) without them the light within each man cannot be meant by the kingdome of God : For the kingdome of God is a thing that was not afore Christs appearance in the flesh , and was taken from the Iewes and given to the Gentiles , Mat. 21. 43. which is not to be said of the light within every man. Nor is it said , the kingdome of God is in every man , but within or among you Pharisees or Iewes , to whom the Gospel was at first sent : For John the Baptist preached , Mat. 3. 2. The kingdome of heaven is at hand ; and Christ went preaching the Gospel of the kingdome . Mat. 4. 17. and Mat. 11. 12. From the dayes of John the Baptist the kingdome of heaven is forced . Mat. 13. 10. Every one that heareth the word of the kingdome : Which and many Scriptures shew , that the kingdome of God is not extended to every man , nor every hearer , but to those that hear the Gospel , and receive it . It is alledged that the Apostle saith , Rom. 2. 14 , 15. That the Gentiles who had not the law , did by nature the things of the law , these having not the law are a law unto themselves : Whereto I answer , that it is true of the Gentiles , that their own consciences were a law unto themselves , but not so far as to convert or guide them to God , but to accuse or excuse them to themselves , as the very next words shew : Who shew the work of the law written in their hearts , their consciences bearing them witness , and their thoughts between themselves accusing or excusing . It is alledged that it is said , Col. 1. 23. That the Gospel hath been preached to every creature under heaven ; therefore every one hath the light within him , which is the Gospel : To which I answer , the Gospel is not the light within each person , but that word without them which was preached to them , of which Paul was a Minister . The light within each person is by creation , and inward work of the Spirit ; but the Gospel is the word brought to our ears by Preachers without us , which is never received by many of those to whom it is preached . And when it is said to be preached to every creature , the meaning is not that every particular person heard it ; but as when Christ bids them preach the Gospel to every creature , Mar. 16. 15. the command is not that they must preach it to every particular person , even to Infants , for that had been an impossible work ; but that they should preach it to any indefinitely , not restraining them to the lost sheep of the house of Israel , as he did formerly , Mat. 10. 5 , 6. In which sense the Apostle saith , Col. 1. 28. He warned every man , and taught every man ; that is any without difference who occurred , whether Iew or Gentile . It is often urged that it is said , Col. 1. 27 , Christ in you the hope of glory ; therefore it is Christ within a person which is the hope of glory , which some of them have made their Saviour , and not he who was crucified at Jerusalem ; and this fancied Christ within them , they seem to confound with the light within them , and the Gospel . But I answer , 1. That this is a meer phantastick delusion , to imagine a Christ in themselves different from that Iesus Christ born of Mary , who is the Saviour of the world ; nor is there in the words , Col. 1. 27. any ground for such a distinction : For the term rendered [ in ] may as well be rendered [ to ] as it is vers . 23. If not , the meaning is , Christ is in them the hope of glory , that is , Christ who is in them by faith , or Christ who is the hope in them , that is , their hope of glory . 2. However this is certain , that Christ in them , cannot be meant of the light that is in every man , for that is by generation ; but this Christ in them was only in the Saints , vers . 26. And by Preaching , whereby God made it known , which had been hid from ages and generations , vers . 25 , 26 , 27 , 28. It is alledged that Jerem. 31. 34. God promiseth , And they shall no more teach every man his neighbour , and every man his Brother , saying , Know the Lord : for they shall all know me , from the least unto the greatest of them . Therefore every man hath a light in him , and needs no Preacher . To which I answer , 1. That it is manifest from Heb. 8. 10 , 11. that this is not a declaration of what all men have upon their birth , but what some shall have under the new Covenant by special grace , and therefore is not meant of the light within each person whatsoever ; for that was as well under the first Covenant , but those who are specially called under the Gospel . 2. The meaning is not that they shall have no more teaching at all ; then Gods word had been broken , when Paul taught the knowledge of God , 2 Cor. 4. 6. But either the meaning is , they shall not teach by such obscure shadows or predictions as they did before , but so plainly , as that they may with unveiled fact , behold the glory of the Lord , 2 Cor. 3. 18. which seems the most genuine meaning by Vers. 9 , 10. Or in a comparative sense , their knowledge shall be so abundant , as that each person who hears the Gospel and believes it , shall be able of himself to know the Lord. It is urged that Isa. 54. 13 it is said , All thy children shall be taught of the Lord ; therefore every man hath a light within him . Answ. 1. All thy children , cannot be meant of every one that cometh into the world : Our Saviour hath taught us , Joh. 6. 45. to expound it of one sort of persons , those that have heard and learned of the Father , not all . 2. Nor can it be meant of that teaching , which is by the light within a man common to him , with every man besides ; but that peculiar teaching of God by his Spirit and his Gospel , whereby a person cometh to Christ ; that is believes in him , which is never by the meer light which each man hath in him by humane birth . It is yet further urged that it is said , 1 Joh. 2. 27. But the anointing which ye have received of him abideth in you ; and ye need not that any man teach you ; but as the same anointing teacheth you of all things , and is truth and is no lie ; and even as it hath taught you , ye shall abide in him : Whence they would gather , that each mans light within him , or at least each persons light within him , who hath the Spirit of God , is sufficient to teach him without Scripture or Preacher , which is the thing they aime at , that there may be some colour to , make Scriptures and Preachers seem needless . To it I answer , The speech is in opposition to those that seduced them , Vers. 26. who were the Heretiques of those times , whether Ebionites , Cerinthians , Nicolaitans , or Gnosticks , whom he terms Antichrists , Vers. 18 , and 22 , 23. He mentions their heresie , the denying the Father and the Son ; which was done , by pretending a more sublime and refined doctrine then the Apostles taught ; of another Creatour then the Father ; of the Son , as only in shew and appearance come in the flesh , crucified , risen again ; in opposition of whom , he tells them they were armed by the anointing and its teaching , and so they need not any , ( that is any of those seducers mentioned Vers. 26. ) should teach them , nor that any other doctrine upon any pretence whatsoever should be taught them , but that which they had been taught by that anointing . Now how did that anointing teach them ? Undoubtedly by the Apostles , as is manifest by Vers. 24. Let that therefore abide in you , which you have heard from the beginning , which is expressed plainly to be that , which he and other Apostles taught and declared unto them , Chap. 1. 1 , 2 , 3 , 5. To which he saith , The Spirit beareth witness , 1 Joh. 5. 6. And saith , 1 Joh. 4. 6. We are of God , be that knoweth God heareth us , be that is not of God heareth not us ; hereby know we the Spirit of truth and the Spirit of errour . Whence it is apparent , 1. That they only , not every man , have no need that any teach them , who have received the anointing . 2. That it is not meant , that they have no need of any mans teaching any thing at all ; but that they have no need of the seducers doctrine , pretended to be more exact and sublime . 3. That the teaching of the anointing was not by peculiar immediate revelation , but by bearing witness to what the Apostles taught . 4. That they only that receive the doctrine of the Apostles , are taught by the anointing . 5. That when it is said , the same anointing taught them of all things ; it is not meant of all things simply , for then they should have been omniscient , they should have known the day and hour in which the Son of man cometh ; whereas Christ saith , the Father only knowes it , Mar. 13. 32. but of all those things concerning the Father and the Son , of whom the Hereticks pretended a deeper knowledge then the Apostles had . Now these things being premised , this Text is against the Quakers , not for them ; for it asserts not a light in every man , but only in those in whom the anointing was ; nor a teaching of that anointing by peculiar immediate revelation , but by the Apostles preaching , which is the same with the doctrine of the Scriptures ; and so proves the Quakers not of God , who hear not the Apostles , are not guided by the Scriptures , but by a peculiar light within them , falsely ascribed to the anointing of the Spirit of God , and teach other doctrine then what is received from the Apostles ; and so is a warning to us that we should not hear them ; and justifies the Preachers who preach the doctrine which the Apostles delivered ; and shews those only to have the anointing and to be rightly taught by it , who receive their doctrine , which is in the Scriptures . Sect. 3. The opinions of Gods obligation to the user of natural abilities well and of universal calling , are errours pernicious . It remains that I should say something of the other opinions mentioned , Serm. 5. concerning the certainty of Gods communicating that which shall be of saving import to every man , that useth his natural abilities faithfully and carefully , and universal calling by that which is termed objective grace . For though my purpose was only to examine the Quakers opinion about a light in every man , yet sith these two opinions do come very near the Quakers opinion , and did either beget it at first , or do much serve to confirme it , and are the high way to the opinion of the Gentiles salvation , who lived vertuously , though the Gospel were not taught them by any Preachers sent to them ; and of those who hold that every man may be saved in his own Religion , if he live honestly ; which tends to make Christs coming in the flesh unnecessary ; Christian Religion and the preaching of the Gospel more then is simply necessary to salvaiion ; which quencheth zeal in propagating the Gospel , professing of Christ , resormation of Religion , and suffering for the Christian doctrine ; and fills the Land with luke warm Neutralists , meer Moralists , and Atheists : I shall briefly examine them . The opinion of Gods engagement to him that useth faithfully and carefully natural abilities doth suppose 1. That there may be , if there never were , a faithfull and carefull use of natural abilities by every person of mankinde under heaven : This use is to be conceived to be for the finding out of the knowledge of the true God , his will and counsel , and the observing them . Now this cannot be conceived to be in any , who hath not a heart to be subject to God , if he might know his will , and to worship him , if he could understand how he should do it , and doth carefully study to finde out these , and enquires diligently after them . But the Scripture tells us , Vers. 1. that the minding of the flesh is enmity against God , for it is not subject to the law of God , neither indeed can be ; so then they that are in the flesh cannot please God , Rom. 8. 7 , 8. Now all they are supposed to be in the flesh who are not in the Spirit , Vers. 9. those two members comprehending all men : Now no man is in the Spirit who is not in Christ , Vers. 9 , 10. and he that hath only natural abilities is not in Christ ; till a man believes in him he is not in Christ : Therefore no man that hath only natural abilities , hath a heart to be subject to God , if he might know his will ; nor to worship him , if he could understand how to do it ; nor will carefully study to finde out these , and enquire diligently after them ; and therefore the supposition of a faithfull and carefull use of natural abilities by every or any person of mankinde to come to God , is a supposition of an impossibility , as the state of mankinde now is . To this Argument may be added that our Lord Christ tells us , Mat. 7. 16 , 17 , 18. Do men gather grapes of thorns , or figs of thistles ? Even so every good tree bringeth forth good fruit , but a corrupt tree bringeth forth evil fruit . A good tree cannot bring forth evil fruit , neither can a corrupt tree bring forth good fruit : Which speech though it be understood of the most diminute impossibility , that is a moral impossibility only ; yet in that sense it will evince , that none of those men who have only natural abilities ( by which they can never be made any other then corrupt trees ) have or can have an inclination to use faithfully or carefully their natural abilities for God , but only for themselves ; so that if they do at any time enquire after God , it is by reason of some kinde of preventing work of God , not by any application of themselves faithfully and carefully to seek after God. I omit the Arguments which I have used Serm. 4 th and 6 th before , to prove destitution of spiritual light , and imperfection of natural light to guide us to God , which prove that it is vainly supposed that any man , much less every man , either will or can in his meer natural estate , use his natural abilities faithfully and carefully to seek after God. 2. It is supposed , that he that doth thus use his natural abilities , shall receive from God yet further that which shall be of saving import and consequence . For quicker dispatch , I omit the search both into what a man must do , that he may be said to have thus used his natural abilities ; and what that is of saving import and consequence which he shall receive , and say that if it were supposed a man did use his natural abilities thus , yet there is no assurance that he shall receive from God that which is of saving consequence , which I prove thus : 1. If those Jewes and Gentiles who have used as well as they could their natural abilities , have not received from God that which is of saving import and consequence , then there is no assurance given of every mans receiving from God that which is of saving import and consequence , who shall faithfully and carefully use his natural abilities of reason and conscience . But the antecedent is true : Therefore also the consequent . The consequence is of it self manifest , and the antecedent is proved by instances . The young man mentioned , Mar. 10. 20. that observed all the Commandments from his youth , insomuch that it is said Christ loved him . Vers. 21. And that he was not far from the kingdome of God. And Israel that followed after the law of righteousness , but attained it not , Rom. 9. 30. used as well as they could their natural abilities , and yet received not that which was of saving import and consequence from God. And the Greeks which sought after wisdome , yet by wisdome knew not God , 1 Cor. 1. 21 , 22. Therefore there is not assured that , which is of saving import to the well using natural abilities . 2. If God use a clean contrary way to lay his right hand on the head of Ephraim , and his left on Manasseh ; I mean to bless with saving grace the worst of the Gentiles , and to reject Jews most zealous of the law , then he gives not assurance of their receiving that which is of saving import and consequence , who faithfully and carefully use their natural abilities . But the antecedent is true , as Eph 2. 1 , 2 , 5. Col 2. 13. Rom. 9. 30 , 31. Rom. 10. 2. Tit. 3. 3 , 4. appears : Therefore also the consequent . 3. If the Scripture do exclude works of righteousness , which men do from being the reason of giving saving grace , and ascribe it entirely to Gods will as the adequate reason , then he doth not assure that which is of saving import and consequence to them , that use natural abilities faithfully and carefully . But the former is true , Tit. 3. 4 , 5. 2 Tim. 1. 9. Rom. 9. 16. Mat. 11. 25 , 26 Therefore also is the later true . 4. If God were engaged to give to him that well useth natural abilities , that which is of saving consequence , then he is so engaged by the worth of the work , or by some promise he hath made thereto . But neither of these is true ; not the former , because no works done by a man in the flesh please God , Rom. 8. 8. Without faith it is not possible to please God , Heb. 11. 6. Not the later ; if there be any such promise let it be shewed . I know it is usually urged that Christ faith , Mat. 25. 29. To every one that hath shall be given , and he shall have abundance ; which is used by many , to prove that God hath promised to give supernatural grace to him that well useth natural light . I will not enter into an accurate discussion of the meaning of this Text , nor ser down the various limitations with which it must be circumscribed , that it may be found true . Dr Robert Abbot in a particular Lecture , Dr William Twisse , Vindic. grat . l. 3. Errat . 2. Digr . 1. Sect. 6. have done much to clear it . It is enough for the present purpose , 1. That the talents cannot be meant of natural abilities . 1. Because both the parables Mat. 25 1. 4. do express the occurrences pertaining to the kingdome of heaven : Therefore the use of the talents is the use of something pertaining to it , not of what is common to all humane kinde . 2. The talents are said to be given to servants , Vers. 14. Luk. 19. 13. Therefore the talents are not natural abilities which every man hath . 2. The speech must be meant of the Gospel , the hearing , understanding , and receiving of it . 1. Because the parable expresseth the occurrences belonging to the kingdome of heaven . 2. Because Mat. 13. 11 , 12. it is made the reason why it was given to the disciples of Christ to know the mysteries of the kingdome , but to others it was not given . 3. Because Luk. 8. 18. it is made the reason why they should take heed how they hear ; which had not been pertinent , if the promise of giving more were not to them that rightly hear and receive the word . 4. It is more fully cleared by Mar. 4. 23 , 24 , 25. where Christ having said , If any man have ears to hear let him hear , it is added , And he said unto them , Take heed what you hear ; with what measure you mete , it shall be measured to you ; and unto you that hear shall more be given . For he that hath to him shall be given , and he that hath not from him shall be taken away , even that which he hath . Luk. 8. 18. it is even that which he seemeth to have . 3. The having doth hence also appear to be meant of hearing with a hearing ear , and of obeying the Gospel ; it cannot be meant of bare possession , but of right using , because he that had but one talent had possession ; yet is said not to have , because he did not well imploy it . The sense then is , To him that hears the Gospel with an hearing ear and an obedient heart , more knowledge , comfort , spiritual abilities , and happiness shall be given ; but an unfruitfull disobedient hearer shall lose all the comfort and happiness he seemed to have . All spiritual saving Light is from Christ. SERM. VIII . Joh. 1. 9. That was the true light , which lighteth every man that cometh into the world . Sect. 1. All spiritual saving light of knowledge , peace , joy , hope , life , and glory , is from Christ. IT remains that I consider the senses in which Christ as the great Officer of his Father , or Mediatour between God and man , enlightens with spiritual light every man that cometh into the world . I said that the Text may be understood of this light two wayes , 1. That all who are enlightened with spiritual light to salvation , have it from Christ. 2. That he doth enlighten all sorts and nations of men with spiritual light . I shall consider both . 1. That all who are enlightened with spiritual light to salvation , have it from Christ , is the same with that which Christ saith , Joh. 14. 6. I am the way , the truth , and the life , no man cometh unto the Father but by me . And it is proved in the several sorts of spiritual and saving light , that all who have them , have them from Christ. 1. There is the light of the knowledge of the glory of God , as the expression is , 2 Cor. 4. 6. and that is in the face of Jesus Christ. No man hath seen God at any time , the only begotten Son which is in the bosome of the Father , he hath declared him , Joh. 6. 46. Not that any man hath seen the Father , save he which is of God , he hath seen the Father . Joh. 14. 7. If ye had known me , ye should have known the Father also , Vers. 9. He that hath seen me , hath seen the Father . Believest thou not that I am in the Father , and the Father in me ? The words that I speak unto you I speak not of my self , but the Father that dwelleth in me , he doth the works . Mat. 11. 27. All things are delivered unto me of my Father , and no man knoweth the Son but the Father , neither knoweth any man the Father save the Son , and he to whom the Son will reveal him . From whence it is apparent , that the light of the knowledge of God and his grace which bringeth salvation , is all from Christ. It was the Spirit of Christ which was in the Prophets , which testified beforehand the sufferings of Christ , and the glory that should follow , 1 Pet. 1. 11. 2. There is the light of peace with God , which is derived from Christ and no other . 2 Cor. 5. 18. And all things are of God , who hath reconciled us to himself by Jesus Christ. Vers. 19. God was in Christ reconciling the world unto himself , not imputing their trespasses unto them . Vers. 21. For he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of God in him . Heb. 2. 17. Wherefore in all things it behoved him to be made like unto his brethren , that he might be a mercifull and faithfull high Priest in things pertaining to God , to make reconciliation for the sins of the people . Isa. 53. 5. But he was wounded for our transgressions , he was bruised for our iniquities the chastisement of our peace was upon him , and with his stripes we are healed , 1 Pet. 2. 24. who his own self bare our sins in his own body on the tree , that we being dead unto sins should live unto righteousness , by whose stripes ye were healed , Col. 1. 19 , 20. For it pleased the Father that in him should all fullness dwell , and ( having made peace through the Blood of his Cross ) by him to reconcile all things to himself , by him I say whether they be things in Earth or things in Heaven . All then that have the light of righteousness and peace with God , have it from Jesus Christ , who is therefore termed by the Prophet Isai. 9. 6. the Prince of peace , and was represented by Melchizedeck King of Salem , that is , Heb. 7. 2. first being by interpretation King of righteousness , and after that also King of Salem , which is King of peace , Isai. 9. 7. of the increase of his governement and peace there shall be no end . 3. There is the light of spirituall joy , comfort , hope , courage , boldness , and confidence before God , which is derived from Jesus Christ and no other . We are the circumcision salth the Apostle , Phil. 3. 3. who worship God in the spirit , and rejoyce in Christ Jesus , and have no confidence in the flesh , Rom. 5. 10 , 11. For if when we were enemies we were reconciled to God by the death of his Son : much more being reconciled we shall be saved by his life . And not only so , but we also joy in God through our Lord Jesus Christ , by whom we have now received the Atonement , Col. 1. 27. which is Christ in you the hope of glory , Phil. 2. 1. If there be any consolation in Christ , 2 Cor. 1. 5. For as the sufferings of Christ abound in us , so our consolation also aboundeth by Christ , Eph. 3. 12. In whom we have boldness and access with confidence by the faith of him , Eph. 2. 11 , 12. Wherefore remember , that ye being in time passed Gentiles in the flesh , that at that time ye were without Christ being aliens from the Commonwealth of Israel , and strangers from the Covenants of promise , having no hope , and without God in the world . When they were without Christ they had no hope , 1 Thes. 4. 13. whereby it is evinced that all spirituall joy in God , all the comfort against death and wrath to come , all the courage and boldness and confidence before God , all the hope of the glory of God in which they rejoyce , Rom. 5. 2. all the spirituall strength they have to endure and do is from Christ , Phil. 4. 13. It is the peace of God which passeth all understanding , which keeps mens hearts and minds through Christ Jesus , v. 7. The light of life , as it is termed , John 8. 12. the inheritance of the Saints in light , Col. 1. 12. is from Christ and him only . 1 John 5. 11. And this is the record , that God hath given to us eternall life , and this life is in his Son , he that hath the Son hath life , and he that hath not the Son hath not life . John 3. 36. He that believeth on the Son hath everlasting life , and he that believeth not the Son shall not see life : but the wrath of God abideth on him . Rom. 6. 23. For the wages of sin is death , but the gift of God is eternall life through Jesus Christ our Lord. Rom. 5. 17 , 18 , 21 For if by one mans offence death reigned by one , much more they which receive abundance of grace , and of the gift of righteousness , shall reign in life by one Jesus Christ. Therefore as by the offence of one judgement came upon all men to condemnation : even so by the righteousness of one the free gift came upon all men unto justification of life , that as sin hath reigned unto death , even so might grace reign through righteousness unto eternall life , by Jesus Christ our Lord. 1 Cor. 15. 22. For as in Adam all dye , even so in Christ shall all be made alive . Acts 4. 12. Neither is there salvation in any other : for there is none other name under Heaven given among men , whereby we must be saved . 1 Cor 1. 30 , 31. But of him are ye in Cerist Jesus , who of God is made unto us wisedome and righteousness and sanctification and redemption , that according as it is written , he that glorifieth let him glory in the Lord. Out of all which we may infer , that all the light of spirituall knowledg , whereby we know the way to God , and understand his will and counsell is from Christs irradiation , in whom are hid all the treasures of knowledge and wisdome , Col. 2. 3. that all our light of peace and amity and favour with God is communicated to us by the appearing of Jesus Christ in mans horizon , without which there would have been an eclipse of the light of Gods countenance for ever , that all our joy in the holy Ghost , our everlasting consolation , boldness , courage , and confidence in God is through Christ who strengthens us , without which we had been sick unto death for ever ; that our eternall life , glory , salvation , is from Christ his resurrection and appearing , without which an everlasting night of torment and horrour had scized on us , we had been in utter darkness , where is nothing but weeping and wailing and gnashing of teeth . Sect. 2. Christ inlightens Gentils as well as Jewes with spirituall light . The other sense of the Text is , That the light of Christ is not confined to the Jewes , but extended to the Gentiles , that he doth with spirituall light inlighten all sorts and Nations of Men , according to the prediction of Simeon , Luke 2. 32. Mine eyes have seen thy salvation , which thou hast prepared before the face of all people , a light to lighten the Gentiles , and the glory of thy people Israel . A thing which was much gainsaid by the Jewes , who could not brooke it , That the Kingdome of God should be taken from them , and given to a Nation bringing forth the fruites thereof , as Christ speakes , Mat. 21. 43. for which the chief Priests and Pharisees sought to lay hands on him , v. 46. And when Paul had made a Narration of his converson , and how Christ appeared to him and said to him , Depart : for I will send thee far hence unto the Gentiles , the Jewes gave him audience unto this word , and then lift up their voices , and said , Away with such a fellow from the earth , for it is not fit that he should live , Acts 22. 21 , 22. So odious and abominable was the mention of the calling of the Gentiles to be the people of God. And yet ( so great was the blindness of the Jewes in reading the Prophets ) the thing was frequently and plainly foretold by the Prophets , Isa. 42. 1 , 4. Behold my servant whom I uphold , mine elect in whom my soul delighteth : I have put my spirit upon him , he shall bring forth judgment unto victory . He shall not fail nor be discouraged , till he have set judgment in the earth , and the yles shall wait for his law , Mat. 12. 18 , 19 , 20 , 21. I will put my spirit upon him , and he shall shew judgment to the Gentiles , and in his name shall the Gentiles trust , Isai. 42. 6. I the Lord have called thee in righteousness , and will hold thine hand and will keep thee , and give thee for a Covenant of the people for a light of the Gentiles to open the blind eyes , to bring out the Prisoners from the Prison , and them that sit in darkness out of the Prison-house , Isa. 49. 9. And he said , It is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob , and to restore the preserved of Israel : I will also give thee for a light to the Gentiles , that thou maist be my salvation unto the ends of the earth , from which place Simeon seemes to have taken his expression , Luke 2. 31 , 32. and is alleadged by Paul Acts 13. 47. to that end , Isa. 55. 5. Behold thou shalt call a Nation that thou knowest not , and Nations that knew not thee shall run unto thee , because of the Lord thy God , and for the holy one of Israel , for he hath glorified thee , Isa. 60. 1 , 3. Arise , be enlightned , for the light is come . and the glory of the Lord is risen upon thee , And the Gentiles shall come to thy light , and Kings to the brightness of thy rising . Accordingly our Lord Christ doth often declare himself to be the light of the world not confining his appearing to the Jewes only , but as the Sun of righteousuess he was to inlighten all Nations , John 8. 12. Then spake Jesus again unto them saying , I am the light of the world ; he that followeth me , shall not walk in darkness , but shall have the light of life . John 9. 5. As long as I am in the world I am in the light of the world , John 12. 46. I am come a light into the world , that whosoever believeth on me should not walk in darkness . Whereby the term [ world ] is meant specially the Gentiles , as the Apostle useth it , Rom. 11. 12. according to that speech of Christ John 12. 31 , 32. Now is the judgement of this world , now shall the Prince of this world be cast out , and I , if I be lifted up from the earth , will draw all men unto me . Which thing our Lord Christ insinuated in the parables of the invitation of all sorts in the high wayes to the marriage of the Kings Son , Mat. 22. 9 , 10. and to the great Supper , Luke 14. 22. and the prodigall Son , Luke 15. 32. and more plainly foretold John 10. 16. And other sheep I have which are not of this fold : them also I must bring , and they shall my voice , and there shall be one flock and one Shepheard . For though our Lord Christ Mat. 15. 24. saith , I am not sent but unto the lost sheep of the house of Israel , and commanded his twelve Apostles Mat. 10. 5 ; 6. Go not into the way of the Gentiles , and into any City of the Samaritans enter ye not , but go rather to the lost sheep of the house of Israel , yet did he begin to Preach to Galilee of the Gentiles , so that the people which sate in darkness saw great light : and to them which sate in the Region and shadow ●f death light was sprung up Mat. 4. 5 , 16. and when the woman of Canaan pleaded for her self and her daughter , that though she were a Dog , yet the Dogs eat of the crumbs that fall from their Masters table , Mat. 15. 27. Jesus answered and said unto her , O woman great is thy faith : be it unto thee even as thou wilt , and our Lord Christ did Preach himself to be Christ to a woman of a City of Samaria , called Sychar , who was thereby brought to believe on him with many of that City , John 4. 41. And after his resurrection he gave express commission to his Apostles to make Disciples of all Nations , Mat. 28. 19. to go into all the world , and to Preach the Gospell to every Creature , Mark 16. 15. appointing all sorts of Disciples to be Baptized in all Nations , according to which injunction , they went forth and Preached every where , the Lord working with them , and confirming the word with signes following , v. 20. And when Poter stuck at it to go to the Gentiles when Cornelius sent to him , God resolves him by a vision and a charge of the spirit with the descent of the spirit upon them , that he bad also to the Gentiles granted repentance unto life , Acts 11. 18. which thing he alleadged in the Councell at Jerusalem , Acts 15. 7. when he said , Men and Brethren , ye know that a good while ago God made choice among us , that the Gentiles by my mouth should hear the Word of the Gospel and believe , and God which knoweth the hearts bare them witness , giving them the holy Ghost as he did unto us , and put no difference between us and them , purifying their hearts by faith . To whom James assented adding v. 14 , 15 , 16 , 17. Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for his name , and to this agree the words of the Prophets as it is written , Amos 9. 11. After this I will returne : and will build again the Tabernacle of David , which is fallen down ; and I will build again the ruines thereof , and will set it up , that the residue of men might seek after the Lord , and all the Gentiles upon whom my name is called , saith the Lord , who doth all these things . Which thing was also made known to Ananias concerning Paul , when he was told , that he was a chosen vessel unto him to bear his name before the Gentiles , and Kings , and the Children of Israel , Acts 9. 15. and to Paul himself , Acts 26. 17 , 18. I have appeared to thee , and now send thee to the Gentiles to open their eyes , and to turn them from darkness to light , and from the power of Satan huto God. Whence he took it that the Gospel of the uncircumcission was committed to him , Gal. 3. 7. that he was a teacher of the Gentiles in faith and verity , 1 Tim. 2. 7. which thing he counted his speciall priviledge , Eph. 3. 8 , 9. Unto me who am less then the least of all Saints is this grace given that I should Preach among the Gentiles the unsearchable riches of Christ , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the phrase in the text ) to enlighten all men , or make all men see what is the fellowship of the mystery , which from the beginning of the world hath been hid in God , who created all things by Jesus Christ. Hence in the setting down the great mystery of godliness 1 Tim. 3. 16. this is one chief point , that God was manifested in the flesh Preached to the Gentiles , and believed on in the world . For which reason it is said Tit. 2. 11. that the saving grace of God hath appeared or shined to all men , and so Christ inlightens every man that cometh into the world with spirituall saving light . Sect. 3. There is not sufficient direction in the acts of Gods common providence to lead men to the knowledg of Gods grace in Christ. How all spirituall light is derived from Christ , and how he inlightens all sorts of men with it , hath been shewed before in some measure . Yet it is to be observed , that he inlightneth Jews and Gentiles differently : the Jews by his own personall Preaching and example , the Gentiles by his Apostles and the gift of his Spirit instead of his personall Preaching . There is another way which as I said before , hath been conceived by some , that God vouchsafed to the Gentiles before Christs comming in the flesh ; and in like manner he doth now to those who never heard the Gospell , in an universall calling to the knowledge of his grace in Christ by his beneficence and patience towards all men , and by the ordering of the Heavens and other Creatures in the world , which are objects fit to induce men to enquire after a Mediator and the Gospel , and that thereby men men might find out that which might lead them to faith , and this hath been styled universall objective grace . Against this opinion besides what is before said may be objected . 1. That it is said Acts 11. 18. When they heard these things they held their peace and glorified God , saying , then hath God also to the Gentiles granted repentance unto life , which shews that they gathered that God had granted repentance unto life to the Gentiles , in that the Gospel was sent to him , and not by any thing that before was vouchsafed to them ; therefore they judged not that repentance was granted to life by an universall calling , in the view of Gods providence before . If any say Cornelius was a praying believer before , it is granted . But 1. he was but a single person , 2. he was a Proselyte of the gate , and came to the knowledg of God , not meerly by use of naturall abilities , but by the Law and the Prophets , which acquainted him with the promise of Christ. If it be said that Rom. 2. 4. it is said , Or despisest thou the riches of his goodness and forbearance and long suffering , not knowing that the goodness of God leadeth thee to repentance , it is granted ; but it doth not follow therefore that the bare observation of Gods goodness , patience and forbearance was a sufficient direction to lead them unto repentance unto life , which could not be without the intervention of that Mediator and sacrifice , who could not be discerned by that direction alone . 2. If there had been such a direction to come to God , the mystery of the Gospel and the grace of God could not be said to be kept secret since the world began , and made manifest to all Nations , then by the Scriptures of the Prophets , Rom. 16. 25 , 26. it had not been the hidden wisdome of God in a mystery as it is termed , 1 Cor. 2. 7. Which was from the beginning of the world hid in God , Eph. 3. 9. From ages and generations , Col. 1. 26. but had been revealed before by his patience , goodness , and forbearance , and the frame and ordering of the Creatures contrary to those texts . If it be said , that the Apostle saith Rom. 10. 18. But I say have they not heard ? yes verily , their sound went into all the earth , and their words unto the end of the word . It is answered , that though the words as they are Psal. 19. 4. are meant of the motion and illumination of the Heavens , yet the Apostle by way of allusion makes use of them only to shew that since the Apostles Preached the Gospell , the Word of God was made known to all Nations for the obedience of faith , as it is , Rom. 16. 26. and this to be his meaning appears from v 14 , 15 , 16 , 17. whence the hearing mentioned v. 18. appears to be of the word of faith by Preachers sent , who bring the glad tidings of good things , Preach the Gospel of peace , and their feet are therefore beautifull . If it be said that Col. 1. 23. the Gospel is said to be Preached in every Creature under Heaven , I grant that the particle in the Greek is & , which commonly is translated in , but there it is to be translated to , being redundant , as not only by the use of the phrase Mark 16. 15. to which it is likely the Apostle had reference , but also by the words may appear , sith the Gospell Preached is said to be heard by them , of which Paul was a Minister ; and were it to have the sense , which those which read [ in ] would have , it should not be restrained to every Creature under Heaven , sith in the Heavens according to their sense the Gospell is as much , if not more , Preached , as in every Creature under Heaven . 3. If there had been a sufficient direction in the ordering of the Creatures , and acts of divine providence to bring us to God , then the counsell of God might have been found out by man if he had used his naturall abilities faithfully and carefully . But the Apostle doth expresly deny this , 1 Cor. 2. 9 , 10 , 11 , 12. saying not only that they have not entered into the heart of man , but also that they are the deep things of God revealed by his Spirit , not to be known but by it , as no man knowes the things of man but the spirit of man , that they are freely given of God , and we receive his Spirit to make them known to us . 4. If there had been a sufficient direction in the acts of divine common providence towards all men to lead us to the enquiery and knowledg of Gods grace in Christ then there had been an universall calling thereby . But the Apostle denies mens calling to the communion of Gods grace to be universall , 1 Cor. 1. 9 , 24 , 26. therefore there is not an universall objective grace or sufficient direction in acts of common divine providence to lead us to Gods grace . If it be objected that it is said , that the Gentiles held the truth in unrighteousness , because that which ought to be known of God was manifest in them , or to them , for God hath shewd it unto them . I answer it is true , and the next v. 20. shews that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be read , not , what may be known , but what ought to be known of God , as that Author would have it , yet v. 19. it is not said , all that ought to be known of God was revealed to them , not the counsell of Gods grace in reconciling them to himself , but only his eternall power and godhead , which are understood by the things that are made , v. 20. and the evill of some sins and necessity of some duties , Rom. 2. 14. and that the effect of these is not conversion to God but inexcusableness , Rom. 1. 20. and 2. 15. 5. If the Scripture term those times wherein the Gospell was not Preached to the Gentiles , nor the written Law or Prophets sent to them the times of ignorance which God winked at or overlooked , and by the Apostles then commanded every man every where to repent , suffering all Nations in times past to walk in their own wayes then he did not by his acts of common providence sufficiently direct men to attain to his grace . But the antecedent is true , Acts 14. 16. and 17. 30. Therefore also the consequent . If it be said that Acts 14. 17. it is said , Nevertheless he left not himself without witness , in that he did good and gave us rain from Heaven , and fruitfull seasons filling our hearts with foode and gladness , and Acts 17. 25. that he giveth to all life and breath and all things , that he made all Nations of one bloud , for to dwell on all the face of the earth , and hath deterwined the times before appointed , and the bounds of their habitation , that they should seek the Lord , if happily they might seek after him , though he be not farre from every one of us , v. 26. 27. It is granted : but it is denied that the thing witnessed thereby , was that gracious and good affection which he beares unto the world through Jesus Christ , his inclination unto peace with men upon their repentance , as the said Pagans debt p. 12. For those acts of providence do not so much as shew , that by one meanes or other God is taken off from the rigor of his justice and severity of his wrath against sinners , but only that he deferres it ; nor is it true that what is related Acts 14. 17. is all the Evangelicall Doctrine Preached at Lystra by Paul , for it is said before v. 7. that they were at Lystra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preacbing the Gospel . Nor is it consequent , that because the Apostle faith , Heb. 11. 6. He that cometh unto God must believe that he is , and that he is a rewarder of them that diligently him , that therefore this is all the faith or beliefe that the Apostles makes simply and absolutely necessary to bring a man unto God , i. e. into grace or favour with him ; nor is it true . For then many of the Gentiles had been brought into Gods favour without faith in Christ contrary to Eph. 2. 12. John 14. 6. Acts 4. 12. 1 John 5. 11 , 12. 6. If the grace of God given us in Christ before the times of ages were manifested by the appearing of Christ who abolished death , and brought life and immortality or incorruption to light by the Gospel , then it is supposed this grace was not to be seen before . But the former is true 2 Tim. 1. 9 , 10. therefore also the latter . 7. If it were so that the acts of Gods beneficence Acts 14. 17. testified his gracious affection unto the world through Jesus Christ , then we might believe by reasoning without Preaching , but that is contrary to Rom. 10. 14 , 15 , 17. Ergo 8. If there were no more faith absolutely necessary to bring a man to God then the belief of Gods being and reward of diligent seeking then a faith short of belief in Christ , would purifie the heart and save , yea workes would save ; for such a faith would be accepted only by reason of the workes it produceth . But this takes away the main end of the Gospel . Which tels us that we are saved by faith not by workes , that all might be of grace , and boasting might be excluded and Christ might be all in all , Eph. 2. 7 , 8 , 9. Eph. 1. 3. 1 Cor. 1. 29 , 30 , 31. 2 Tim. 1. 9 , 10. Tit. 3. 4 , 5. therefore that opinion is to be rejected as making Christianity unnecessary , and morall Philosophy sufficient to salvation . Sect. 4. Application to move us Gentiles to rejoyce in this light , and not to rest on humane reason . As for us Christian Gentiles it concerns us 1. To magnifie the rich grace of God in causing the Lord Christ to come as a light to the Gentiles . Oh let all that love the salvation of God admire , exult , glorifie God for his mercy as it is written , For this cause will I confess to thee among the Gentiles , and sing unto thy name . And again he saith , rejoyce ye Gentiles with his people ; and again , praise the Lord all ye Gentiles , and laud him all ye people ; and again Esaias saith , There shall be a root of Jesse , and he that shall rise to reign over the Gentiles , in him shall the Gentiles trust , Rom. 15. 9 , 10 , 11 , 12. There are a company of bastard Christians , or rather Hypocriticall Atheists risen up . who talk ( I know not whether they believe themselves ) as if every man might be saved in his own religion , or in his own opinion though there be no religion in him , if he live honestly , he of a fair civll debonaier behaviour , though these secretly follow their own lusts , and when it is for their advantage slight rules of justice , and temperance . These count the knowledge of Christ , preaching of the Gospel , zeal for the purity of Gods worship and service and Doctrine of Christ superfluous , and therefore are so far from magnifying the love of God in sending Christ to be a light to the Gentiles , that they rather profanely deride the esteem of it , and hate those Preachers and zealous Christians , who earnestly urge men to follow the light of Christ , as an eyesore to them , disquieting and vexing them , who mind only their own pleasure and profit , and would not be disturbed by any discourse of God , or Christ , Heaven or Hell , or judgment to come ; were such persons sensible of the state of the world afore Christs comming in the flesh , the barbarous rudeness , the abominable idolatry , the horrible cruelty , the beastly uncleanness , the notorious perfidiousness that the best of those Nations were inured to , they would prize more the light of Christ , and preaching of the Gospell . However it be with such as are either naturally or voluntarily blind , or judicially blinded , so as the light of the glorious Gospell of Jesus Christ doth not shine unto them , yet you who have been once enlightned , and have tasted of the good gift of God , and of the powers of the world to come , methinks should take heed how you let the relish of Gods goodness , and memory of his loving kindness in giving Christ to be your light , be lost . We may justly , and should if we were sensible of our benefit have a new song in our mouths , even a song of thanksgiving to our God , and joyn in comfort with the Prophet our praecentor Isa. 54. 1. Sing O barren thou that didst not bear , break forth into singing , and cry aloud thou that didst not travel with Child : for more are the children of the desolate Gentiles then the children of the married wife the people of the Jewes . 2. It concerns us to take heed how we doate on our own reason , or the most exact Writers of morality , or the most perfect patterns of civility and ingenuity , and neglect the light which Christ hath brought into the world . There is a good use to be made of the writings of the Gentile Philosophers , Orators , Poets , Historians : I am not so severe , as some ancient Councils were , utterly to forbid the reading of their Books : No not to the younger Students if they read them with a Christian eye , and a sound judgment , which is to be an Index Expurgatorius of many passages in them : yet if men rest there and be inamoured on them and prefer them , as Politian did , before the Gospell , they may justly expect to be lashed by God , as one of the Fathers is said to be for his inordinate affection and immoderate delight in Ciceroes works . I would not altogether forbid society with ingenious , civill , and morall men : there may be much good behaviour learned from them . But if we converse with them , and not with the children of the light , If we conforme our selves to this world , and be not transformed in the renewing of our minds , that we may know what that good acceptable and perfect will of God is in Christ , if we behold not with open face as in a glass the glory of the Lord , nor are changed into the same image from glory to glory even as by the spirit of the Lord , 2 Cor. 3. 18. We may be amiable to men , but not lovely in Gods eyes , we may win mens applause , but shall loose Gods favour . Let us be wise therefore so to use Candles that we do not burn day-light , I mean that we so make use of all the reason , and humane wisedome and virtue we have our selves , or discern in others Writings or examples , that yet we chiefly eye and follow the grand light the Sun of righteousness the Lord Jesus learning him , by studying the great counsell of God which he revealed and denying our selves take up our Cross and follow him as his Disciples . Christ is to be chosen and followed as our Light. SERM. IX . Containing an Exhortation to use Christ as our Light. Joh. 1. 9. That was the true light which lighteth every man that cometh into the world . THe principal Use of all I have said is , That you may be induced to embrace and follow the Lord Christ as the great light of the world . Besides the evidence out of holy Scripture , to prove him to have been sent from God a light into the world , the accomplishment of what he foretold , the success of his errand which he declared with the great wisdome and holiness in all his sayings and doings , do amply confirm it . It is true , among the Gentile Philosophers there was light , but it was dimme ; there was light in the Law , but it was imperfect ; no light which is truly such is to be rejected , yet in comparison of the light of Christ , it was but darkness . Philosophers light guided men well in some things , in most did lead men into crooked and dangerous wayes ; in the true worship of God they were wholly dark . The teachers of the Law did teach many things aright about Gods being , works , worship ; but in the great business of reconciling man to God , erecting the kingdome of heaven , and the coming of the Messiah to judgement , were as blinde as Moles . No man hath ascended up to heaven , but he that came down from heaven , even the Son of man being in heaven , Joh. 3. 13. No man hath seen God at any time , the only begotten Son which is in the bosome of the Father he hath declared him , Joh. 1. 18. Compare Gospel precepts and promises with the most accurate sayings of any other Writers not divinely inspired , and you will finde the former exceed the later in wisdome and truth , as much as gold doth lead ; or bread , acornes . Indeed the things are such as none but a holy person would declare , they are so opposite to sin and ungodliness , specially when they did inevitably exasperate mens rage , and procure persecution unto death . They are such as none could declare but he that came from God ; they are so agreeable to what the Prophets and holy men of old delivered ; so much advancing Gods glory ; overthrowing Satans kingdome ; and leading men to God : The predictions of things to come concerning ; himself , his Apostles , the preaching of the Gospel throughout the world , the persecutions of his Disciples , the propagating of his Church , the destruction of Jerusalem , the giving of the holy Ghost , his death , resurrection , ascension , the dispossessing Satan of his Empire in the world , the conversion of the Gentiles ; which are all accomplished , besides many other things not yet finished , but yet in fieri , in doing ( of which the things already done , besides the signes of the nearness of their accomplishment , do give firm assurance ) do make infallible proof of Christs being that true light which enlightens the world . Nicodemus , though one of that Sect which most envied his repute , yet was forced to tell him , Rabbi , we know thou art a teacher come from God , for no man can do these miracles that thou dost , except God be with him , Ioh. 3. 2. The Devil hath attempted to raise some up , who might as Christs apes make shew of doing such things as Christ and his Apostles did ; but their imposture hath quickly appeared . Neither Julian , nor the Iewes of the first ages , nor other adversaries of Christ , though great impugners of Christianity , could ever evince any falshood in the Evangelists relations of Christ and his acts . The witnesses of them though persons of understandidg and intergrity , laid down their lives in testimony of them , notwithstanding the sorest tortures used to force them to a denial , in spight of all the practices of the Devil ; yet the preaching of Christ crucified , prevailed to pull down the Idols of the Nations , and to bring in a sort the known world to the obedience of the faith . Though the lewes contradicted and blasphemed , the Roman Emperours raged , Lucian jeered , Libanius wrangled , Julian calumniated , Papists corrupt , Gnosticks , Hereticks , Fanaticks , Quakers , adulterate and cloud the truth of Christ , they do but piss against the Sun ; the light of Christs doctrine , the truth of the Gospel , doth and will shine forth : Nor can all the cavils of modern Atheists , or the dust raised by new Phantastiques , take away the brightness of Christs light , or hinder its enlightening from others then themselves . And shall we after all the arguments given of Christs being the true light , follow after ignes fatuos , under pretence of new light ? What real comfort , or spiritual help to holiness , or heavenly directions , do they give to lead men to God , better then Christ hath done ? May you not discern a vain-glorious spirit , a self-seeking , proud , carnal spirit in them ? What do their censures of others shew , but a minde to extoll themselves ? Their reviling , but their disturbed passions , and impatience of gainfaying ? Their affected speech , looks , carriage , but a desire to hide their falshood , and to insinuate into the affections of those unwary souls , whom they would ensnare ? What do all the devices of Jesuits , Popes , and their agents tend to , but either by force or subtility to set up the monstrous power of the man of sin , and their own domineeting over mens consciences under him ? What is there in their conclave but policy ? In their Council of Treat but deceit ? In their Iesuits and Casuists but juggling ? Have not the Jansenists proved them so versatile in their determinations , as to make their resolutions such as might fit all humours ? What is there but fraud in their doctrine and practice , about keeping faith with Hereticks , deposing , destroying Princes excommunicate by the Pope , equivocating answers upon oath with mental reservations ? And shall we go after such Masters , and leave Christ ? Remember we that one is our Master , even Christ , Mat. 23. 10. And when any shall sollicite us , either not to adhere to Christ as our teacher , be it under pretence of being Christs infallible Vicar ; or not to read or hear his Gospel preached , be it under pretence of a sufficient light within them , or a new revelation ; reject them . Forget not that Christ hath warned you , that if any shall say unto you , lo here is Christ or there , believe it not , Mat. 24. 23. Say as Paul , Gal. 1. 9. If any man or Angel preach any other Gospel then is taught , by Christ , let him be accursed . We will not venture our lives upon Mountebanks , and will we venture our souls upon deceivers ? Shall we follow our own conceits which so often prove foolish , and neglect Christs doctrine which alwayes proves wise and safe ? No , no , let us answer as Peter did for the rest of the Apostles , Lord to whom shall we go , thou hast the words of eternal life , and we believe and are sure that thou art that Christ the Son of the living God , Ioh. 6. 68 , 69. Oh that I could finde your mindes so established in the truth , so armed against all the wily methods of the Devil , so instructed in the truth , that you may not be as children tossed to and fro , and carried about with every winde of doctrine , by the sleight of men and cunning craftiness ; whereby they lie in wait to deceive ; but speaking or seeking the truth in love , may grow up into him in all things , which is the head even Christ , Eph. 4. 14 , 15. Alas ! what can we expect , but if we follow blinde leaders ( as all are that teach the things of God , otherwise then Christ and his Apostles did ) we should fall with them into the ditch , into everlasting perdition ? On the other side , there is so much plain and clear light in Christ his doctrine , as will guide our feet into the way of peace . Away then with all such obtruded or insinuating teachers , us endeavour to hide from us the light of Christ shining in his doctrine , recorded in Scripture . Let the word of Christ dwell richly in us in all wisdome , Col. 3. 16. Let 's say as that blessed Martyr did , None but Christ , none but Christ : That Christ which preached , died at Hierusalem , that word of his which is written in my Bible , shall be my light , to the testimony of Iesus , to his everlasting Gospel I stick ; if men speak not according to it , it is because there is no light in them , Isaiah 8. 20. To this end it will concern you to take with you , and observe these Directions . 1. To take heed of false lights , under what disguise soever they come . The Lord Christ foretold his Disciples , Mat. 24. 24. That there should arise false Christs , and false Prophets , and should shew great signs and wonders , insomuch that ( if it were possible ) they should deceive the very elect ; concerning whom he saith , Vers. 23. If any man shall say unto you , Lo here is Christ or there , believe it not . Of these he had forewarned Christians , Mat. 7. 15. Beware of false Prophets , which come to you in sheepes cloathing , but inwardly they are ravening Wolves . Paul had foretold , Act. 20. 29 , 30. that after his departing , grievous Wolves should enter in among them , not sparing the flock ; and that of the Ephesian Christians , themselves should men arise , speaking perverse things , to draw away Disciples after them ; and thereupon warns the Ephesian Elders to take heed to themselves and to the flock , over which the holy Ghost had made them overseers , Vers. 28. Paul tels the Corinthians , 2 Cor. 11. 13 , 14. of false Apostles , deceitfull workers , transforming themselves into the Apostles of Christ ; and no marvel , for Satan himself is transformed into an Angel of light . And of such he admonisheth the Romans , I beseech you brethren mark them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them ; for they that are such , serve not our Lord Jesus Christ , but their own belly , and by good words and fair speeches deceive the hearts of the simple , Rom. 16. 17 , 18. Peter also tells , 2 Pet. 2. 1. that there were false Prophets also among the people , even as there shall be false teachers among Christians , who privily should bring in damnable heresies , denying the Lord that bought them . 1 Ioh. 2. 18. And as ye have heard that Antichrist shall come , even now there are many Antichrists . 1 Ioh. 4. 1. Beloved believe not every Spirit , but try the Spirits , whether they are of God , because many false Prophets are gone out into the world . All which passages do demonstrate the great danger of Christians being beguiled by deceivers , who are cunning in transforming themselves , as their master Satan doth , into Angels of light , that they may seem Ministers of righteousness . Wherefore it concerns all such as regard the safety of their souls , not to be facile in entertaining such as pretend to hold forth light , but to examine what they suggest , and to try afore they trust . To which end it will be needfull , 1. That we be of discerning Spirits , to know the disposition of persons that pretend light ; whether they be proud , arrogant , self-seeking , vain-glorious , covetous , more vehement then considerate , obsequious for advantages , but otherwise wilfull . 2. Concerning their proceedings ; whether they deal with the weakest , afore they argue with the ablest ; whether they affect more shew of holiness , then proof of doctrine ; whether they love not to conceal their opinions , till they have ensnared men , by raising a high esteem of their persons ; whether they practise not to disparage others , that they may engross the esteem and affections of men ; whether they be not much in talk , little in deed . These and many more enquiries may much prevent the deceits of those , that with feigned words make merchandize of weak souls . But 3. The chief way is to try what they obtrude upon us by the Scripture . Such Owles will not endure this light ; but as Tertullian terms them , they are Lucifuga Scripturarum , they fly the light of the Scripture , and endeavour to make odious the teachers of it . If they cannot prevail to keep it from men in a strange language , they will corrupt it with false glosses ; if they cannot suppress Preachers , they will render them suspected or infamous ; if they cannot shut out the light of Scripture and Preaching , they will set something else in competition with it , as the Authority of the Church , a Council , Pope , tradition , light within each , or some other thing , to hide the light from shining forth . Therefore it chiefly concerns men in these times , wherein men are exceeding busie to pervert , and thereby to darken the truth , to be very diligent and circumspect in examining by the Scripture what they hear ; their doctrine is the fruit by which false Prophets are to be known , Mat. 7. 15 , 16. If they speak not according to the Scripture , it is because there is no light in them , Is. 8. 20. 4. Use should be made of the Ministers appointed to teach us by him , who ascended up on high , and gave gifts to men , Apostles , Prophets , Evangelists , Pastors , and Teachers , for the perfecting of the Saints , and edifying of the body of Christ , that we henceforth be no more children tossed to and fro , and carried about with every winde of doctrine , by the sleight of men and cunning craftiness , whereby they lie in wait to deceive ; but speaking the truth in love , may grow up in all things unto him , who is the head even Christ , Eph. 4. 11 , 12 , 14 , 15. Certainly nothing more prevents the practices of deceivers , then learning from a solid Ministry , and associating with sober and stable Christians . 2. To move us to make use of Christ as the true light , it is necessary that we should become sensible of our own darkness . If ye were blinde saith Christ , Joh. 9. 41. ye should have no sin , but now ye say we see , therefore your sin remaineth . Because thou faist I am rich and encreased with goods , and have need of nothing , and knowest not that thou art wretched , and miserable , and blinde , and naked , I counsel thee to buy of me gold tried in the fire , that thou maist be rich , and white raiment , that thou maist be clothed , and that the shame of thy nakedness do not appear , and anoint thine eyes with eyesalve , that thou maist see , Rev. 3. 17 , 18. They that apprehend a light within them without Christ , are incurably blind ; such fond imaginations lock men fast up under invincible ignorance . As he said , that to be incredulous is the sinews of wisdome ; so may I say , that to be jealous of our own darkness , is the readiest way to drive us to Christ the true light . Experience will tell us , that they who talk as if they knew as much as Preachers can tell them , are found when tried , the most ignorant sots ; and those who are so well conceited of their own strength and wisdome , as to count the counsel and warning of others unnecessary , bidding them not care for them , are soon caught by cunning deceivers . To become a wise improver of Christs light , it is of great moment to discern our own blindeness ; and then a Christian learns most , when he findes his own ignorance . Such sense of our own emptiness , begets an appetite to wholesome doctrine ; when such as conceive themselves full , have no stomack to the most precious truths of Iesus Christ , but are filled with windy vanities . 3. It concerns those to Whom the light of Christ is held forth not to shut their eyes against it when held before them . For this saith our Lord , Joh. 3. 19 , 20. is the condemnation that light is come into the world , and men loved darkness rather then light , because their deeds were evill . For every one that doth evill hateth the light , neither cometh to the light , lest his deeds should be reproved . And indeed it is the signe of a man that is filthy and resolved to be filthy , of a man incurable and marked to destruction , who shuns that light which should direct him to discerne his errour and to learn his way . Nor can there be a greater indignity to Christ then when he is come into the world to be one light to have our minds possessed with a resolution not to receive it . 4. If the light shine into thy soul from Christ , so as that any convictions or discoveries of truth from Christ get into thee , take heed that thou hold it not in unrighteousness nor seek to quench it . The wrath of God , saith the Apostle Rom. 1. 18. is revealed from Heaven against all ungodliness and unrighteousness of men that hold the truth in unrighteousness . Where lust imprisons light : Where corrupt affections put out the Lamp of truth there is no entrance of the light of Christ into that soul. 5. The light must be believed , as our Lord Christ saith , John 12. 36. While we have light we are to believe in the light , that we may be children of light . Believing the words of Christ is indeed the reception of Christ as our light . When we entertain the Gospell of Christ , we do behold with open face as through a glass the glory of the Lord , and are transformed into the same image from glory to glory as by the spirit of the Lord , 2 Cor. 3. 18. The more steddily we eye Christ the more assimilated we shall be to him . His Doctrine will fashion our minds , his example will direct our practise , so as that in a good sense we shall be christed with Christ , he will be in us and we in him , one with us and we with him , not we live , but Christ live in us . Faith is the Loadstone of the soul which drawes the soul to Christ , and makes a man to be as he was in this world crucified , risen , ascending up with him , dead to the world , living unto God. 6. There must be a love of the light , It s the greatest sign of a man willfully evill when he hates the light , and its a good sign of a man truly good , when he can delight in that light which discovers his own evils . Christ hath therefore determined this to be the great condemnation , that men love darkness rather then light : for that 's the sign they side with the Prince of darkness , and that men that do the truth come to the light , that their deeds may be manifest that they are wrought in God , John 3. 19 , 20 , 21. The more light is rejected the more purely voluntary any sin is , when men are willingly ignorant they are incurably evill ; But the more love and delight there is in the light of truth the more freely it is chosen , and more fully imbraced . Light is a most delightfull quality , unless it be to illaffected eyes , and so is truth to all but such as are of vitiated spirits : the more Heavenly the light is , the more pure , and so the truth of Christ the Lord from Heaven is the clearest truth and most amiable . Moses gave a Law , but in shadowes ; Christ the only begotten Son which is in the bosome of the Father he hath declared God , and his will without obseurity : He was full of grace and truth , then which nothing is more lovely , and therefore the more the averseness is from the Gospel of Christ the more estrangedness there is from the life of God , and the more the light of Christ is entertained , the more of the love of God dwels in that person . 7. That a man have light from Christ it is needfull he should awake out of sleep , Eph. 5. 14. A careless soul that 's heedless of what truth is held forth , that snorts securely , and dreams sweetly of peace when there is no peace is no more capable of benefit by the light of Christ , then a man that 's of a drousie sleepy head , that folds his hands , and mindes nothing but his bed and pillow . Of using bodily light , not only sore eyes , but also drousie heads are offended with light . Watching is necessary to the use of Christian light , which being neglected , the Prince of darkness easily bindes the hands and shaves the hair as Dalilah did Sampsons , which makes his strength depart from him . To keep our soules safe it is needfull we keep our eyes waking , and to pray with the Psalmist , Lighten mine eyes that I sleep not the sleep of death , Ps. 13. 3. 8. To this must be joyned standing up from the dead , Eph. 5. 14. Graves and Vaults for dead bodies are not fit receptacles of light : To be among men who have no spirituall life in their soules , to be associated with meer carnall worldlings , voluptuous Epicures , proud selfish men is as inconsistent with the injoyment of the light of Christ , as for a seeing man to lye among the dead , which are cut off from Gods hand . A child of light will have little but darkness from such unholy soules as are full of darkness , yea doubtless such company will by their own reasonings , and Satans sophistry blow out the light of Christ that it shine not where they are . Hence it is that among such persons all discoveries of sin or duty , Gods counsell or Covenant , Christ and his Church , Heaven and Hell are tedious : No talk , or action among such is more acceptable then that which proceeds from an earthly spirit . Scripture truth , holy Sermons , spirituall experiences are unsuitable to that mirth they delight in , those contents that please them , those ends they aim at . Whence it is that they put out that light , which crosseth their designes , and wish that neither God did see them , nor Christ judg them , nor Preachers teach them , nor any Saint converse with them . Doubtless then a soul that affects these cannot long endure such quench-coales , nor joyn with such extinguishers , but as he is made a child of light so chooseth to be with them in whom is light . 9. It will concerne those who own Christ as their light to judg themselves and their wayes by his light . It is the great benefit of light that it doth not make manifest , Eph. 5. 13. And thus by the light of Christ the evill of our wayes is reproved , the wayes of God approved : we know the righteousness of God , and our unrighteousness . Now this is no small benefit to have light to discerne our own errors , which without light from Christ we should never have unstood . It is our advantage that God covers our sins , and we discover them . He that is ignorant of them cannot correct them : but walks on in them without shame or sorrow , as a man that walks in the night neither sees how foul his cloathes are , nor knowes how to make them clean . Hence it comes to pass that for want of light the carriage of most is so unhandsome and unlike the Gospell that they not only shame themselves , but also cause others to stumble . A wise Christian therefore will be often judging himself by the light of law discovering his transgressions , and the light of the Gospel shewing his estate in Christ. 10. It will be needfull not only to use the light of Christ to judg our selves by , but also to order our actions by . I am the light of the world saith Christ , John 8. 12. be that followeth me shall not walk in darkness . There cannot be unsafe walking by Christs light : there is no danger when Christ our light goes before . Walk in the light saith Christ while ye have the light lest darkness come upon you , John 12. 35. How many millions are there of soules perplexed and tortured all their life with feares and doubts for want of walking by the light of Christ in Scripture , and chosing rather to walk by a light and sparkes of their own kindling , which in the end either goes quite out or burnes so dimme as to leave them in darkness of spirit and horrour of conscience . And no marvell sith it is Gods just judgment , that such as neglect the light Preached should follow the mares of humane reason , the examples , customes , dictates of men , and in conclusion lye down in sorrow , Isai. 50. 11. such foolish fires will lead to nothing but bogs and praecipices : But Christ the true light when his Gospell is followed guides the feet of men into the way of peace , Luke 1. 79. Oh that then all that talke of the light within them would follow the light about them , even the light of Christs Gospel and example , whereby the greatest security is obtained and the surest advancement with God , sith he that followes Christ his light shall be where he is . Then would men walk honestly or decently in good fashion , not in banquetings and drunkennesses , not in chamberings and wantonnesses , not in strife and envying , if they would put on the Lord Jesus Christ , and not make provision of the flesh unto lusts , Rom. 13. 13 , 14. 11. The light of Christ is to be used as our weapons or tooles to defend our selves or to work with . The night is over , the day hath approached : let us therefore put off the workes of darkness , and put on the armour of light , Rom. 13. 12. The truth is , light is the chiefest instrument for safety and work . If a man be without light he can neither defend himself nor offend an enemy . If any man walk in the day he stumbleth not because he seeth the light of this world . But if a man walk in the night he stumbleth , because there is no light in him , saith christ John 11. 9 , 10. I must work the works of him that sent me while it is day , the night cometh , when no man can work , John 9. 4. As the bodily light is given us by God to fight and work , so spirituall light is given us by Christ to fight the good fight of Christ , and to do the workes of God. He then that would make use of Christs light must be armed with his Doctrine , that he may be able to repel Satans fiery darts , and expel him as Christ did by the sword of the spirit which is the Word of God , Eph. 6. 17. And he that would improve the light must be doing that business which the word of Christ directs him to , and to that end it must dwell richly in him in all wisedome , Col. 3. 16. Their own light in men makes them rather wranglers with others sometimes the best ( as is seen in Quakers ) then contenders against their own lusts , and moves them to disturb others in their work , and to be busie bishops in anothers diocese , rather then to lookinto their own charge : but the light of Christ directs us to steddy to be quiet and do our own business , 1 Thess. 4. 11. 12. And Lastly , Make use of the light of Christ for thy comfort and rejoycing . The light of the eyes rejoyceth the heart , Prov. 15. 30. Truly the light is sweet , and a pleasant thing it is to behold the Sun , Eecl . 11. 7. But the light of Christ his Gospel doth far more rejoyce the heart , and is much more delightfull to the soul then bodily light can be to the eyes . It is it which removes doubts , griefs , fears , despair in life and at death . Oh how sweetly might men live , how comfortably might they dye , if they did make use of it ? Light within you whatever Quakers tell you will leave you in perplexity , when you shall have most need of comfort . But if you believe in the light of Christ as it is held out to you in the Gospel you shall see the light of life . Be perswaded to disclaime the pretended new light within you as your sufficient guide to God , and choose the light of Christ from Heaven in his Gospel to walk by , and it will guide and comfort you surely and sweetly to eternal life . FINIS . Notes, typically marginal, from the original text Notes for div A62877-e6330 2 Pet. 1. 16. 1 Cor. 2. 4. 2 Cor. 4. 2. 
A92206	----	Christmass revived: or An ansvver to certain objections made against the observation of a day in memory of our Saviour Christ his birth. By John Reading. M.A. And one of the prebends of Christs-Church in Canterbury. Reading, John, 1588-1667. This text is an enriched version of the TCP digital transcription A92206 of text R207981 in the English Short Title Catalog (Thomason E1053_9). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 51 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A92206 Wing R445 Thomason E1053_9 ESTC R207981 99866992 99866992 119282 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92206) Transcribed from: (Early English Books Online ; image set 119282) Images scanned from microfilm: (Thomason Tracts ; 156:E1053[9]) Christmass revived: or An ansvver to certain objections made against the observation of a day in memory of our Saviour Christ his birth. By John Reading. M.A. And one of the prebends of Christs-Church in Canterbury. Reading, John, 1588-1667. [4], 19, [1] p. printed for John Andrewes and John Garway, and are to be sold at the White-Lion near Py-Corner, London : [1660] Publication date from Wing. Annotation on Thomason copy: "Decemb: 12". Reproduction of the original in the British Library. eng Jesus Christ -- Biography -- Early works to 1800. Christmas -- Early works to 1800. A92206 R207981 (Thomason E1053_9). civilwar no Christmass revived: or An ansvver to certain objections made against the observation of a day in memory of our Saviour Christ his birth.: B Reading, John 1660 8931 125 25 0 0 0 0 168 F The rate of 168 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-02 TCP Assigned for keying and markup 2007-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-04 Mona Logarbo Sampled and proofread 2007-04 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion To my honoured kinsman , Mr. William Rooke ▪ SIR , YOu know the occasion of my medling with this controversy : It remaineth that I give account of my permitting these rude papers to the publike view ; which is , first , because all good Christians are not satisfied herein : if I may hereby undeceive some of them , I have so much of my end ; next I conceive it the duty of every good son of our sacred Mother the Church of England , to defend her rites and holy decrees against the calumnies of turbulent spirits , possessing so many in these times : whose study is to cavil at all , but the vain Minerva's of their own brains . If my endeavour may happily contribute any thing to peace , I shall think my labour well bestowed . Lastly , the candid Reader may be advertised that the satisfaction which he receives herein , he oweth to you . The God of peace compose all our unhappy differences , which is the constant prayer of Your affectionate Kinsman , I. R. An answer to certain Crudities and frivolous Objections made against the observation of a day in memorie of our Saviour Christ his Birth . A true coppy of the objections . THe Question concerning the Observation of a day in memorie of Chri●●'s birth , is the same which our Saviour put to the Pharisees , Whether Johns Baptism were of heaven or from men ? Luke . 20. So the observation of this day , if it be of God , it is a duty and a sin to omit it . But if it were set up by man , all men do acknowledg , That what man shall set up , man may take down . Therefore first . 1. Have we any command in scripture for it ? if not , then 2. Did the Apostles or Disciples ever observe it ? 3. Would they have omitted it , if it had been a duty ? 4. Was it observed in the Primitive Church for fifty years after the Apostles were all dead ? search the Scripture and Ecclesiasticall history . 5. How came it to be Christs day ? tell us the Original of this duty , that we may know , whether it be Divine or humane . Is it like to be a duty and no footsteps at all left in the word , either Precept or Example looking that way ? 6. Whether the Papists may not say as much for all their heaps of Traditions , as we can say for this ? And if we once follow traditionall Divinity , where shall we stop ? 7. Give us a definition of that sin which the Scripture calls Will-Worship . I suppos● these Queries duely weighed , will satisfy ●ny ingenuous spirit , That man was the founder of this Festivall . Object . Do we not celebrate days of thanksgiving at the appointment of the Magistrate ( as the 5. of November . ) and may we not this day as well as those ? Answer . 1. Where-ever the Magistrate appoints such days , it is lawfull for him to forbid them again when he will . Answer 2. If God had not appointed what memorial he would have of his Son Christ , man had the greater liberty . But where we are directed how and when to celebrate the remembrance of our blessed Saviour , for us to superadd , we have cause to fear , lest we become guilty of that sin which Scripture calls Will-worship . Like whereto is that sin taxed , Ezek. 48. 8. setting our threshold by his threshold , and our posts by his posts , which is there called a defilement . Besides , consider the constant abuse of this solemnity ; and though I know , abusus non tollit usum ; yet where it is never otherwise , but the devil hath more service at this time then God , I think it concerneth the Magistrate to look to it . He that would read more on this Subject , let him read Mr Cawdrys book against Dr. Hamond concerning holydays and Superstitious ▪ worship . Consider that there is nothing more often blamed in Scripture then this , to follow the inventions of man in the worship of God , which is the case in hand . I would ask that man who blames the neglect of this Festival whether he that will not keep this memorial , doth break any of the ten Commandements in so doing ? and if not , then sure it is no sin to omit it . Sect. 1. THe Question concerning observation of a day in memory of Christs birth , is the same which our Saviour put to the Pharisees , Whether John's Baptism were of heaven , or from men ? Luke 20. In all orderly di●putes , the Question should necessarily be stated ▪ now by your strict prohibition of our solemn commemoration of our Saviours nativity , it seemeth the question is , Whether it be lawful on any day to remember our Saviours birth , and therein to meet in holy assemblies , to preach and hear the word of God , to sing Psalms , pray , give thanks , administer and receive the holy Saeraments ? we affirme , your sect deny it , as if some Act of amnestie had passed upon that day as , Job 3. 〈◊〉 &c. and it were resolved upon the Question , The day of Christ's birth shall be no more had in remembrance . This Opponent not so much as repeating the question , as in some sudden passion when furor ar●a minist●at , snatcheth up that which first comes to hand , and so precipita●ely rusheth on to the encounter , that he stumbleth in his on-set saying , The Question concerning the observation of a day in memorie of Christ's birth , is the same which our Saviour put to the Pharises , &c. We answer 1. in the Scr●pture which you cite , Luk ▪ 20. 1. there is no mention of the Pharises , neither Math. 21. 23. Mark 11. 30. where the same history is recorded : We read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Cheif Priests , and ( or with ) the Elders of the ▪ people : Consider whether you do well translate that , the Pharisees , &c. 2. We say , that the ●ord answered their question by another question , which was concerning the Baptism of ●ohn ; there is not a word concerning the day of his nativity ; now to say that things so much differing are the same , consider what you would call it if another had said so ? what a filly animal would you deeme him who would admit such conclusions ? In many respects this pretended parallel runs uneven . 1. ●hrists dilemma was necessary to shew that if they had believed John Baptists testimony , they would have known by what authority Christ did those things ▪ but your objection is unnecessary , as will appear . 2. That was an holy refutation of Jewish u●beliefe ; but yours a Schismatical caption , to the contempt of the Christian Churches customes . But to pass by these first over-sights of yours ; we may use Goliahs sword to cut him shorter , and thus retort the point of your argument ▪ The prohibition of our observation of a day in memory of Christs n tivity , is it from heaven , or of men ? if from heaven , shew us an● place of holy Scripture forbidding the same : If you say , that prohibition is of men ; we shall with good conscience follow venerable an●iquity , rather then ▪ trouble the Sacred peace of the Church about things of such nature . Sect. 2. SO the observation of this day ] What supplement is here necessary for your elliptical speaking ? we would rather that you should consider , then we determine , being unwilling to injure you . So the observation , &c. Do you mean , ho● dato , that Christs forementioned question and yours , are the same ? you have no● much reason so to beg the question ▪ and we should have as little to ●rant you that which you shall never be able to prove . Sect. 3. If it be of God , it is a duty &c. ] Deal syllogistically , and your assumption will be , But it is no sin to omit it , which your better informed conscience , we hope will shew you is false , when you shall know that contumacy against the lawfull decrees and customes of the Church of Christ , disturbance of her peace , breach of holy unity , uncharitable censuring and condemning your brethren , offence of weak consciences , bringing an odious scandal on the Church , opening a wide and dangerous window to sects and perni●ious heresies and other mischeivous consequences hereof , are a sinne whose name is Legion . Sect. 4. All in ●n do acknowledge , that what man shall set up , man may take down ] It is very troublesom handling such dis-joynted arguments , but their infirmity may not excuse their falshood — That all men acknow●edge , or ought so to do , is very false ; for some better understand , and so we hope will you . Sect. 5. THat what man shall set up , man may take down ] We are very willing to think that these lame expressions vail some more solid and sincere meaning : if your proposition be , Man may lawfully take down that which man seteth up ( which you must meane if you dispute , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and to any purpose ) then we may justly enquire concerning the quantitie of the proposition , viz. Whether you universally affirme it ; your sence being thus , Whatsoever man seteth up , he may lawfully take down ; if it be but indefinite , as ( some things which man setteth up &c. suppose an house , barn &c. he may lawfully take down ) if it be to no other mans pr●iudice , we shall willingly grant it : but if you universally affirme , in a determinate Subject , subordinate to the service and glory of God , your second thoughts will enform you that your assertion is false and erroneous : for it will not hold in things dedicated to God . The Centurion built a Synagogue for the Jewes , L●ke . 7. 5. he might not after dedication thereof have taken it down . Again by Setting up , we conceive you use a translatitious maner of speaking borrowed from builders , founders , appointers , or authors of things , to customes ▪ or rites appliable ; as if you said , Whatsoever man foundeth , determineth , appointeth or bringeth into use or custome , may lawfnlly be annulled and taken away by man ; which is very false , if the instance be in things subordinate to the Service of God , whether we consider circumstance , or thing : for example ; there are two circumstances to every action of man appertaining . 1. place , concerning which a due consideration of the forecited instance may satisfie : it was lawful for the Centurion to design that place for a Synagogue on which he did build it , but not lawfull , thence to take it being consecrated or dedicated to the Service of God , Durante usu : 2. It was lawfull for a man to appoint or determine his days of Nazaritship for a certain time , concerning which he might vow , or set up that resolution , but not lawfully take down or annull the same : See Numb. 6. So the vow of Jonadab son of Rechab , commanding his posterety to drink no wine , build house , sow seed &c was at first , arbitrary , and so it was but an appointment by man ; yet they might not annull or take it down . See Je●em . 35. 6 , 7 , 8 , 18 , 19. and there are now some temporal vows binding . 3. A thing determined by man in Subordination to Gods Service , however arbitrary it be for the proprietor to ordain it so , or otherwise to dispose of it as he pleaseth ; yet after he hath so ordained , and set it up , he may not lawfully take it down or impropriate the same , lest he beare his sin , as Ananias and Saphira too late knew . Act. 5 , 3 , 4. &c. whence the falshood of your ground appeareth , and what your Superstructions are like to prove , may easily be conj●ctured . Sect. 6. Have we any Command in Scripture for it ? ] If you mean in terminis terminantihus , thus , Is there any express Scripture which saith ▪ on the 25. of December ▪ keep the feast of Christ's nativity ? we affirme not , neither were it needfull , seeing that in Christ , God freed us from the band of l●gal ceremoni●s as well concerning detemined times by the Levitical law appointed and limited , as places : we are not now bound to go to Je●usalem to worship : John . 4. nor to the 14. day of the first month ( Exod. 12. 6. ) but for circumstances of time and place , it is left to the authority of the Church , orderly ▪ and conveniently in things publike to determine for the government of the Church , in which the ●eremoniall law left no such liberty : But God never did , never will permit the publi●e government to the fancies or judgements of private spirits : for what order or peace ever was , or can be in such a confused liberty ▪ yet we must know that God never ▪ lefr it arbitrary , whether man would worship hiw or no ; or whether they might at their pleasures contemne the authority of the Church , and disturbe her sacred peace , the Apo●●le saying — But if any man seem to be contentious , we have no such custome , neither the Churches of God . And again , Despise ye the Church of God ? what shall I say to you ? shall I praise you in this ? I praise you not . 1. Cor. 11. 16 , 22. If you wo●ld here Syllogistically dispute , your arguement would be to this purpose . That which hath no command in terminis in Scripture for it , may not be done or may be left undone , though the Church otherwise determin : But the observation of a day in memory of Christ's birth , hath no command in termin ▪ s in Scripture for it . Ergo &c. Who perceiveth not the falshood of the first proposition ? seeing that we have no express command in terminis in Scripture for any thing indifferent ( for were it expresly commanded or forbidden there , it were not indifferent ) those things being left to the Church to determin : we have not express command in Scripture for some things necessary , as administration of the Lords supper to women , &c. And if you will allow payment in your own coyne , may not the Anabaptis●s say as much for their denyall of poedobaptism ? if you say women are included in the generall precepts , as also infants of beleiving parents , which is true ; then allow us the same liberty of concluding , and we shall satisfy those who will understand . Lastly we say ( concerning the observation of a day in memorie of Christ's birth ) have we any command in Scripture against it ? you will not affirm that : being then neither expresly commanded nor forbidden , you grant it of its owne nature adiaphorous or indifferent ; and we are sure that in things of that nature you must acknowledge that the Church of Christ hath power to determin , if at least you will allow her any . Sect. 7. DId the Apostles or disciples ever observe it ? ] We answer , doth it appear that they did not observe it ? further we say that all that which our Lord Jesus did , is not recorded in Scripture , John . 20. 30. John . 21. 25. And can we reasonably think that all things which the Apostles or disciples did , are written in holy Scripture ? we read not that all the Apostles were baptized , where , when , and by whom ; will you therefore conclude , that they were not at all baptized ? In things simply necessary to Salvation , the general precept was sufficient to shew it so ; and for things subordinate to decency , unity , & order , it was left to the Church to determin conveniently in respect of times , places , and persons : hence appeareth a sufficient answer to your next . Quaere . Sect. 8. VVOuld they have ▪ omitted it , if it had been a duty ? ] To dispute ex non concessis , either presupposeth much igrance in the Respondent , or bewrayeth it in the Opponent ; Who ever granted you that the Apostles &c. omitted it ? or when did you , or ever shall be able to prove that they did ? what vain trilling use you in such a frequent begging of the question ? Sect ▪ 9. VVAs it observed in the Primitive Church for fifty yeers after the Apostles were dead ? search the Scriptures and Ecclesiastiall history . ] We answer again ; that you found us in possession of many hundred years prescription , and therefore it rests on your parts to shew us that it was not observed in and from the Apostles times ( except untill now of late days ) which when you attempt to do , or to shew that any consent of the uniuersall Church ever annulled the observation thereof , we shall begin with you upon a new score . If your argument lie thus , It is not found in Scripture nor in Ecclesiastical history , &c. Therefore in the Apostles times and Fifty years after the Apostles were dead , it was not observed ; The consequence is l●me ; for , A non Scripto ad non factum , non valet argumentum : how absurd is it to say , It is not found written ; therefore it was not done ? all is not written which Christ did , as hath been said before : if therefore you finde any thing to the contrary in your search of the Scriptures , &c. proclaime your {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in open streets , and sacrifice to your invention : We finde that good and antient authors spake of the observation of that day , as of a thing long before their times accustomed and in use . See Ammianus Marcellinus . l. 21. who lived about Three hundred and sixty years after Christ . Gregorie Nazianz ▪ Orat. 32. who lived about the same age , Augustin and many others . And we further say , that the reason why little or no mention of this days observation , not onely for Fifty but many more years can be found in the antient Ecclesiastical writers , may be , and most probably is , because so long , none opposed that rite and custome of the Church : So was it in case of paedobaptisme , unto Cyprian time and the Conncils of Carthage and the Milevetan . An. 416. 417. ( in which Pelagius and Caelestius were condemned ) because no opposition did before that , for some hundred years , give the Orthodox Fathers occasi●n to dispute or write in defence of it : indeed , to what end should any write in defence of that which none opposed ? But when some pretenders to Christian religion opposed the truth , or raised schismes dangerous to the unity of the Church , or the wholsome Rites and customes of the same , then the Orthodox wrote , and many of their works are yet extant , and so are divers of their Sermons and godly Or●tions delivered to the people on the same day , which sufficiently testify ▪ the custom of the Church of Christ concerning the observation of the day in memory of our Saviours nativity : Lastly , it is well known , that there were some obscure ages , wh erein few or none writ , or none so eminent and known , as that there writings were transmitted to posteritie . Sect. 10. HOw came it to be Christs day ? ] If you beleive that which the Angel told the shepherds . Luke . 2. 10 , 11. that Christ was on that day borne , this quere is superfluous ; marke the words , The Angel said unto th●m , fear not , for b● hold I bring you good tidings of great joy which shall be to all p●ople ▪ for unto you is born this day in the City o● David , a Saviour which is Christ the Lord . You pos●ibly will say , what is that to us ? what cause of joy or commemoration have we ? Certainly the same that all the people of God then had , if Christ were born your Savior : for in that he saith , which shall be to all people , he includeth us Gentiles as well as the Jews , for he is not only the Saviour of the Jews , but of the b●l●iving Gentiles also , Rom 3. 29 neither of those only who lived that day , but of all ages : you may say , how know we whether he were born on that day which we observe ? we answer , how know you the contrary ? One day of the year he was born ; you that so obstinately deny the day which we observe to be it , assigne us one other which you will affirme , was the day of his nativity , except you think he was not born in any time : You will say again ; ●ut why should we yearly observe a day ? we say first , for the same reason which Moses gave Israel for the yearly observation of the Passover ; When your Children shall say unto you , what mean you by this service ? you shall say , As this day ( by the computation of the Church of England ) was our Saviour Christ born , whom God sent into the world to deliver us , not from a temporall bondage but from the e●ernall misery of hell and damnation , to which sin had inslaved us . Again Secondly , you may as rationally say , Why should we at all , or any time be thankful to God for this his greatest mercy conferred on the elect , considering the end of his incarnation , his suffering and mans redemption , which Paul reciteth under the motion of a faithfull saying and worthy of all acceptation . 1. Tim. 1. 15. and our Saviour recounteth as a principal specimen of Gods love to mankind , John . 3 16. indeed it was the cheif ; non enim prodesset nasci , nifi redimi profuisset . Ambros. And is it not worth thanks in your sence ? Sect. 11. ●ell us the originall of this duty ] They who will not learne of Christ ( the onely Mediatour between God and man , through whom , and by whose merits onely , they can be heard ) to say , thy will be done in earth , as it is heaven , &c. may possibly doubt concerning the originall of this duty , not knowing , or not beleiving the practice of an holy Angel , or a multitude of the heavenly hoste , praysing God on the day of Christ's nativity , Luke . 2. 10. 13. to be a sufficient warrant ( without consent of Pharisees ) to prescribe a duty to men on earth ; but believers , whose hearts and tongues do indeed accord in prayer , neither question the original of this duty , nor whether it were divine and from heaven , or of men ; guided by Gods Spirit they were . The ground of your doubt is a meer caption and begging of the question , sufficiently refuted in that which hath been said . ●hat you say , no footsteps at all are left in the word , either precept , or example looking th●t way ; consider better and know that the gospel ( Luke . 2. ) is the word of God , and the practice of a multitude of holy Angels example sufficient for them who desire ind●ed to do the will of God on earth as it is don● in heaven : Lastly , we say , shew us before Mr Calvins time any footstep or example , I say not of holy Angels , but of any true Christian for your new discipline . Sect. 12. VVhether the Papists may not say as much for all their heaps of traditions , as we can for this ? ] They may , and do say ( as you do ) some things untrue . But for satisfaction in this behalf , you must know , 1. That some traditions were Apostolical . 2. Thes. 3. 6. and they were either written , as the dogmata , doctrines of holy Scripture , which Jr●naeus calleth veritatis traditionem l. 3. c. 4. or sine charactere vel atramento ▪ of which , saith he , many nations of the Barbarians , who beleive in Christ , diligently holding the old tradition , beleiving in one God the maker of the heaven and earth ▪ & all things that are therein , by Christ Jesus his son , through faith please God ▪ &c. Therefore some traditions Apostolical , were not written but delivered viva voce , to the Churches which they planted , as rites for o●der and convenience of the same . The ground of this d●sti●ction , the Apost●e himself lay●th down 2 Th●s. 2 15. saying , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Hold fast the traditions , which ye have been taught , whether by word , or by our Epistle : And we must remember that the Apostles committed not all to writing , but onely those things which appertained unto the ground and essence of faith and sanctification , or thereto neerly subordinate ▪ Again it is ne●essary to distinguish ri es of the hurch from doctrines , and things necessary from indifferent ; also things perpe●ual , from changable , which are not universal , as some of the others are : for som● of the Apostolical traditions were acc●mmodated to times , places and persons , and so not to be esteemed universally binding , a● all times , places , and all persons ; as for example , saluting with an holy kiss ▪ anointing the sick ( Jam 5. 14. ) abs●inence from blood . Act. 15. 0 , 29. Also , as it is necessary to distinguish in these things ; so , to know that in things of their own nature indifferent , thou art bound to give no offence to the brethren with whom thou livest , but to observe such their rites ; there being necessary to all men ever , and in all places , as one faith , so one love , but not one rite or custom , though these are not rashly to be violated by any person , the institution whereof was from its beginning in publike authority of the Church , not any private spirits . Moreover by traditions , good writers sometimes understand any thing concerning rites , doctrine and discipline Ecclesiastical , not expresly written in Scripture , but that which is by good and necessary consequence , thence to be concluded , as paedobaptism , observation of the Christian Sabboth , &c. wherein it is observable that Christ condemned the Sadduces of error , through ignorance of that Scripture , whose consequence they knew ▪ not or would not acknowledge . Moses said , I am the God of Abraham , &c. here was no express word to prove the resurrection of the dead ; but necessary consequence here is , because God is the God of the living . Thus understand in holy duties , that though we must ever be regulated by the holy Scriptures , yet is it not always necessary to have express Scripture in terminis for our warrant therein , where a necessary consequence from the general rule is sufficient ; for example , we finde no express word commanding us to pray in the English tongue ; you cannot hence conclude , that praying in English is will worship , because we have no express word of God for it ; because the general rule is sufficient , omnis lingua laudet Dominum , and the sense of Scripture , that we should pray in a known tongue , viz. in that tongue which we , & those with whom we pray , do understand : we read not in any express Scripture that we must preach the Gospel in England , or that the Apostles ever did so ; yet you will not say that it is will-worship , or Popery so to do ; because the general rule is sufficient warrant , which saith , Go into all the world ▪ preach the Gospel to every Creature . Mark . 16. 15. but this is a tradition and practice of the Church since religion was planted among the English ; though we finde no express mention of England in holy Scriptures , yet we know no cause to doubt whether we ought to preach in England , or may lawfully so do , without danger of being guilty of will-worship , because we have no express Scripture for it ; and if it be lawful to preach in this place upon the generall warrant , why not also to preach , pray , praise God , on the 25. of December ? the general warrant concerning the circumstance of time being , rejoyce evermore , pray without ceasing , in every thing give thanks . See Ephes. 1. 16. and 5. 20. 1 Thes. 5. 16 , 17 , 18. 1 Thes. 2. 13. 2 Thes. 1. 3. Phil 1. 3. Col. 3. 15. 1 Tim 2. 1. Hebr. 13. 15. In what Scripture finde you your exception to the 25. of December ? may we not on that day give God thanks for our meat and drink with your good leave ? and why not for the greatest of blessings , the bread of life bestowed upon us on that day ? To conclude , hence it may appear that the Church may appoint and use external rites and orders for conveniency and decency tending to edification ; though we hold that no tradition be●●des holy Scripture is simple necessary to salvation ; yet as Augustin saith , ●p . Casulano , In his rebus de quibus nih●l certi statuit Scriptura divina , mos populi Dei vel instituta maiorum pro lege tenend sunt , that is , In those things concerning which divine Scripture determineth nothing certain , t●e custom of Gods eople , or institutions of our Ancesters are to be held instead of a law : provided that th re appear nothing therein constituted ▪ accustomed , or used , contrary to the word of God : so much be spoken concerning Apostolical and holy traditions . 2. Apostolical traditions are tares of the envious mans scattering , meer inventions of men , not subordinate to faith , sanctity and edification , nor consonant to the holy word of God ; many such crept into the Jewish Church before our Saviours incarnation ; whereof see Math. 15. 2. 3. 6. Mark 7. 13. Gal. 1. 14. Paul before his calling , saith , that he was more exceedingly zealous of the traditions of his fathers . With these we may arrange that same faraginem of the Talmudists , and if you will so call them , heapes of traditions which crept into the Church of Rome , to the corruption of doctrine and truth ; for which traditions the Papists so eagerly contend ; see their long Council of Trent ; and consider the vast difference between their traditions , and our rites . Popish traditions are generally against express Scriptures , or necessary consequences thence to be deduced ; and of them , some against the fundamentals of religion ; which none but the very ignorant or malicious can object against the rites of the Church of England . Popish traditions ( properly so called ) are points which generally were never received by the Church or orthodox fathers , thereof but rather generally opposed by them of the purest ages ; but ours , for instance this concerning the observation of a day in memory of our Saviours nativity , was never opposed untill of late years : Popish traditions , as also the Pharisaicall , did make void the doctrine of God ; which none can justly object against us : now we speak of Popish traditions properly so called ; for we are not of their number who call all that Popery , which either they understand not , or which agreeth not with their fanatical opinions ; for when they speak for truth and Apostolical traditions , they do no more speak their owne , then the Devil did speak his owne words , or sence when ( in hope thereby either to gain credit to his lyes , or to bring a suspition on the truth of the Gospel ) he affirmed Christ to be the holy one of God , Luk. 4. 34. Mark . 1. 24. Nay but when he speaks a lie , then speaketh he of his own , John . 8. 44. All is not devillish which the devil said ; so neither count we all Popish which the Papists say : when therefore they speak for those traditions whereby they slid away , and continued not in the truth of Christ , then speak they for their heaps of traditions , such as their Council of Trent equalled with the dictates of Gods ●pirit in sacred Scriptures ; and such other inventions of man may hereto be added , as the old Pharisees did , or the modern now do obtrude upon their deluded hearers for doctrines , whereby they elevate the commandement of God , and as much as in them is , make then of less power and authority with men ; and so force Gods commands to give place to old traditions , as Papists do , or to new , as some , therein as bad , or worse , now do . And now bona vestra cum venia , we would gladly be satisfied , whether you ( who would fain pin your fancy of will-worship upon our sleeves ) do not you in your Classical traditions , fall into a more just censure , or suspition of will-worship and depowering the commandements God , who expresly saith , endeavour to keep the unity of the Spirit in the bond of peace , Ephs. 4. 3. and Heb. 10 , 24. 25. let us consider one another to provoke unto love , not forsaking the assembling our selves together , but your tradition ( not so much valuing the unity and peace of Christ's Church as your own wills ) will not admit any to communicate with you , except he can reach his conscience so wide as to subscri●e to your new discipline . Gods word ●aith ( Rom. 14. 6. ) be that observeth a day , observeth it unto the Lord ; and ver. 10. why dost thou judge thy brother ? or why dost thou set at nought thy brother ? and ver. 13. let us n●t judge one another , and ver 15. if thy brother be greived , now walkest thou not charitably ; destroy not him with thy meat for whom Christ died : And ver. 17. for whosoever in these things serveth Christ , is acceptable unto God ▪ let us then follow those things which concern peace , and wherewith one may ●dify another : but you would have all follow your rigid opinions , or else you will neither hold communion nor charity with them ; bnt brand them with that bloody name of malignant , then which you can say no worse , but only reprobate . Sect. 13. ANd if we once follow traditional divinity , where shall we stop ? ] What will not unskilful confidence venter on ? Had you been well informed to●distinguish between traditions , you might have spared your selves this trouble . Certainly they that follow the Apostolical traditions or doctrine of the Gospel onely , shall safely stop , and rest satisfied therein , which ●uide and constancy we heartily wish you , but as yet know not that in ●our late-born discilpine vou follow ei●her , who have so many off-sets of several Sects sprung from you , as are oft to seek where to stop , or of what religion to be ; I speak things too well known ; witnesse the miserable divisions which have torne in sunder the late happy unity of the Church of England . Lastly , you vainly trifle , and would imply , that we observing a day in remembrance of our Saviours nativity , do therein follow traditionall divinity in your sence , which is a parologism and silly begging of the question , which a junior Sophister would account very absurd and ridiculous . Sect. 14. GIve us a definition of that sin which the Scripture calleth will-worship ] If you know not what that is , why take you up a medium to prove your opinion with , which your self understand not ? could you teach , who understand not what you say , nor whereof you affirme ? if you do indeed know what {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is , why are you not theticall in laying down your own sence and definition thereof ? you that would catechise us concerning will-worship ; rather dispute fairly ; and your argument will thus lie . Whatsoever the Scripture calleth will-worship , is a sin : But , The Scripture calleth observation of a day in rememberance of Christs nativity will worship : Ergo . Obseruation of a day in remembrance of Christs nativity , is a sin . We answer ; untill you shew us where the Scripture so calleth it , we shall laugh at your bold weakness , who durst undertake this q●arrel : yet to do you a curtesy , we tell you that will-worship is any thing brought into the worship of God , without his commands or by the without of man only , which hath not its ground in ho●y Scripture . As for our parts , we worship n●ither time nor place ( though we cannot worship without these circumstances ) we worship God through Christ ( by whom he made both time and place , Heb 1. 2. Gen. 1. Joh. 1. 2. Col , 1. 16. ) we worship him by prayer , thanksgiving , preaching and hearing the holy word on that day ; w●ich being according to the will of God , and the express word of God , bewa●e that you bespatter not with your dirty terms of will-worship , and the like : we suppose you will not blame the Angels for comming from heaven , that they might sing and praise God for Christs nativity on the d●y thereof , and preach the same unto men : O but say you , you count it a holy day ; why not ? seeing according to the Custome of the Church of Christ , we set it apart to Gods s●rvice . But say you then , Is not that will-worship ? we demand ; Is dedicating of a thing to Gods service , in that act , a making it holy ? or is a counting a consecrated thing holy , concluded will-worship in your Schools ? nay but it doth not universally conclude any worship : we suppose that you will grant the elect Angels are holy ; that supposition concludes no adoration of Angels at all due . Sect. 15. I Suppose these Queries duely weighed will sati●fy any ingenuous Spirit , that man was the founder of this festival . ] To argue by such often queries may breed doubts rather then resolve them : how you come to lay claim to ingenuous , or witty , who are satisfied by these questions , we wish that we were satisfied ; seeing that the more we weigh them , the lighter and more frivolous we find them : your consequence from your supposed ingenuous sence is another begging the question , which wise men account the most foolish of all fallacies . Sect. 16. Ans. 1. WHere ever the Magistrate appoints such days , &c. ] we remit you to the former answer , Sect. 5. to which we onely add , Was the Magistrate or Power appointing that half the day , Novem. 5. should be kept holy ( in memory of Gods great mercy that day shewed in delivering us from eminent destruction of our bodies ) authors of will-worship ? or the due observation of that statute , such ? which you seem ingenuously to suppose ; if not , why had not former Magistrates , and Parliaments as much power in the days of old to appoint or consecrate unto the same Lord , days of thanksgiving and solemn commemoration ( for their deliverance from eternall destruction of body and Soule ) as they had for the other in these last times ? and why may not we without offence , observe them still ? our consciences being not satisfied , how any authority or consent of men may lawfully recall , impropriate , or , in your phrase , take down that which they have with a general and unanimous consent of lal parties interessed , once dedicated to the service of God , the same reason , end , and use thereof , still remaining . Sect. 17. Ans. 2. BVt where we are directed how , and when to celebrate the remembance of our blessed Saviour , for us to sup●radd &c. ] How and when ? If you mean in praising God by Christ , preaching him , hearing his word , adminstration and receiving the holy Sacraments , which represent , and remember us of our ever blessed Saviour ; we are so far from superadding , that we onely desire free liberty of doing those very things which Gods word evidently directeth us to do in his service : consider well , whether it be not a superaddition of yours to permit remembrance of our blessed Saviour , adding this exception , onely upon the 25. of December it is a sin so to do : and whether in your sence , this be not like that sin taxed Ez●k 43. We understand not why we may not remember our Saviours birth-day and coming into the world ( without which he had not suffered for our salvation ) or why it should be estemed good on any day of the year , but evil on the 25. of December , if you can solidly teach us , we shall indeed think you ingenuous , and our selves your debters ; but in the mean time we confess , that a day prohibited time and place , we cannot understand . Sect. 18. LIke whereto is that sin taxed Ezek. 48. 8. &c. ] We suppose you mean Ezek. 43. 8. which is as much unlike this business , as your self to a sound Interpreter ; shew us that there is any abomination ( which in that place is charged on Israel ) in remembring that we had a Saviour born on the 25 of December , in preaching on those texts of holy Scriptures , which either foretold , or declared the truth of God accordingly fulfilled concerning the same , or to praise , pray , sing ●salmes , and read Scripture , or to administer the holy Sacraments ; this is all we desire should on that day be permitted us : if your weak stomacks cannot bear the smell of superstitious pyes , or pottage , we will forbear them , rather then lose your company at Church . But to the matter , That place of the Prophet , teacheth how Isreal sinned in defiling the temple of the Lord , by setting up idols therein , or in places and chappels neer to the place which God had set apart to his own service , this is jdolatry is there and else where called whoredome , which he said , ver. 7. should be no more , which was litterally fulfilled after their return from their Babylonish captivity ; and to so this day they have no idols , though they worship not the true God aright because they beleive no● in Christ , whom they do not think yet to be born , and therefore would willingly accord with you in forbidding a day in remembrance of Christs nativity : But to your parallel , like whereto &c. it is easily and truly refuted , by saying unlike whereto is that sin taxed &c. for there Israel defiled Gods house by idolatry ; is it so when we preach , pray , or communicate ? your ingenious application is admirable , and 't is strange that whatsoever you think , the bells must ring . Sect. 19. YEt where it is never otherwise , but the devil hath more service that time &c. We answer concerning this Cup put into Benjamins Sack , with whomsoever it be found , let him die , and bear his sin : but we desire the calumniator to read and well consider Deut. 19. 16 , 17. &c. Sect. 20. I Think it concerns the Magistrate to look to it . ] It doth so , if you mean the abuse of it ; but that you say , is never otherwise , is a calumny which would suit with the accuser of the brethren , but such untruths ill become a Christian : here your own concession is answer enough , were your assumption true , abusus non tollit usum : you may know howmuch prayer , preaching , &c. are abused ; should they therefore be used no more ? Sect. 21. LEe him read Mr ▪ Cawdryes &c. ] Let him for us , who knows no no better use of preceious hours . Sect. 22. WHich is the case in hand ] Still begging the question ? 't is not the case in hand : here is no following the inventions of man in the wors●●p of God ; what a silly combatant would you judge him , who inst●ad of using his armes , would only intreat his Antogonist to give him that which is contended for ? Sect. 23. ANy of the ten Commandments in so doing &c. ] We retort your argument , and shoot your bolt back again , asking you Who blame the obseruation of this festivial ; whether he that keepeth this day in memory of our ▪ Saviours nativity , doth thereby break any of the ten Commandments ▪ and if not , then sure it is no sin to observe it ; and what ground then , have all your clamors against so constant a custome of the Church of Christ ? but to come neerer to you , this your Quaere is not much more rationall then that ridiculous question , What part of speech is Qui ante non ●avet , post dolebit ? what if one should ask you ; doth he that violateth charity and the unity of the Church of Christ , break any of the ten Commandements , would you not readily answer , that he breaks them all ? because you know that Charity is the sum and end of the law . Math. 22. 36 , 37. 1 Tim. 1. 5. without which whatso●ver else we do , is nothing worth , 1 Cor. 13. 1. &c. and therefore the Apostle saith , Rom. 14. 1 , 2. &c. ( speaking of things in their own natu●e indifferent , whereof he instanceth in two , choice of meats , and observation of days ) that God may be glorified on this ground , that he giveth God thanks , ver. 10. and earnestly blameth judging or censuring a brother in such things . ver. 15. concluding that , if thy brother be greived &c. now walkest thou not charitably , or according to charity ; and if I by thanksgiving am partaker of Christian liberty and freedome to serve God and to give him thanks and praise him on any day , why is my liberty judged of another mans conscience ? and why am I evil spok●n of for that for which I give thanks ? Have you for these and other like respects so much rent the sacred unity of the late happy Church of England , that we now seem like those dry and scattered bones in the Prophets vision , Ezek. 37. whereof the question may be , Can these dry bones live ? have these quarrels caused the English to be a scorn and derision to foriagn nations ? hath the contempt of the holy Churches authority opened the door to so many ridiculous , irrationall and impious heresies , which all know were at first but your off-sets ? hath the bloody sword so often disputed these unhappy questions , undone so many noble and good families ? and Sed praestat motos componere fluctus ; I say no more , but do you question whether they by whom these offences come , do therein break any of the commandments ? please your selves , conclude , Sure it is no sin : for our part , we look upon these prodigious divisions with greif of heart , and fear of the issue , being truly sensible that these breaches are too wide already , and heartily desire their happy closure , as for many reasons of greatest moment , so for that which the holy Ghost recordeth , Gen. 13. 7. to mark the dangerous importunity of that strife , between Abraham's and Lot's pastors , The Canaanite and the Perizzite dwelled then in the land . Let us therefore entreat all in the Apostles words Phil. 2. 1. &c. If there be therefore any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , be like● minded , having the same love , being of one accord , of one minde &c. And now joyn in petition with us , unto the God of peace that he would be pleased to breath the Spirit of unity and life upon our divided parts , and to give a right understanding to all parties , that with one heart and tongue we may glorifie him , and live to him , that we may be saved by him . Amen . FINIS . 
A64995	----	The true Christians love of the unseen Christ, or, A discourse chiefly tending to excite and promote the decaying love of Christ in the hearts of Christians with an appendix concerning Christs manifestation of himself to them that love him / by Thomas Vincent. Vincent, Thomas, 1634-1678. 1677 Approx. 272 KB of XML-encoded text transcribed from 115 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A64995 Wing V447 ESTC R235433 09619283 ocm 09619283 43848 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64995) Transcribed from: (Early English Books Online ; image set 43848) Images scanned from microfilm: (Early English books, 1641-1700 ; 1344:30) The true Christians love of the unseen Christ, or, A discourse chiefly tending to excite and promote the decaying love of Christ in the hearts of Christians with an appendix concerning Christs manifestation of himself to them that love him / by Thomas Vincent. Vincent, Thomas, 1634-1678. [4], 220 p. Printed by J.R. for Samuel Sprint, London : 1677. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Devotional literature. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2003-08 Rina Kor Sampled and proofread 2003-08 Rina Kor Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion THE True Christians Love OF THE UNSEEN CHRIST : OR A Discourse chiefly tending to excite and promote the decaying Love of Christ in the hearts of Christians . With an Appendix concerning Christs Manifestation of himself to them that Love him . 1 Cor. 16. 22. If any man Love not the Lord Iesus Christ , let him be Anathema Maranatha . By Thomas Vincent , Minister sometime of Maudlins Milkstreet , London . London , Printed by I. R. for Samuel 〈◊〉 , at the Blew-Bell in Little-Brittain , 1677. To the Reader . OVr Saviour sent an Epistle from heaven to the Church of Ephesus , wherein he reproveeth her because she had left her first love , and threatneth the Removal of her Candlestick , that he would take away her light , if she did not recover her Love. By the same hand at the same time he sent another Epistle to the Church of Laodicea , wherein he reproveth her Lukewarmness , and threatneth , because she was neither hot nor cold , he would spue her out of his mouth , Rev. 2. 4 , 5. & 3. 15 , 16. And are Christians in England under no such sin , in no such danger ? when some scoff at the flames of love to Christ , like dogs that bark at the Moon so far above them ; when the most nominal Christians are wholly strangers to this Love , whatever their notional knowledge be ; the former looking upon it as but a fancy , the latter having it onely in the Theory : and when amongst those Christians who love Christ in sincerity , there are so few that know what it is to Love Christ with fervour and ardency : when there is so General a decay of Love to Christ in the Land , Lord what is like to become of England ? Have we not provoked the Lord to take away our Candlestick , to suffer the worse than Egyptian darkenes to over spread us again , and cover our Light , because it shineth with such cold beams , because the Light of Knowledge in the head is accompanied with so little warmth of Love to Christ in the hearts of most Christians ? Every one will fetch water to quench fire in a general confl●gration ; & surely there is need in a day of such General decay of Love to Christ , that some should fetch fire , fire from heaven , & use bellows too , Arguments I mean , to enkindle and blow up the spark of Love to Christ , which seems so ready to expire . Reader , The following discourse concerning the True Christians Love of the unseen Christ , is not finely spun , and curiously woven with neatnesses of wit and language ; it is not flourished and set off with variety of Metaphors , Hyperbolies , Rhetorical Elegancies , or Poetical Fancies and fragments ; it is not adorned and fringed with the specious show of many Marginal Quotations , excerpted out of divers Authors ; The discourse is plain , but the Author hath endeavoured that it might be warm , his design being more to advance his Master than Himself in thy esteem ; and if he have less of thy praise , so his Lord may have more of thy love , his great end is attained . The chief part of this discourse concerning the love of Christ is Application , and about two thirds of it Exhortation ( there being generally in this knowing age more need of excitation than information ) where thou hast variety of arguments & motives to stir up and provoke unto the love of Christ , together with divers directions how to attain this love in the truth and strength of it , and wherein the strength of love to Christ should evidence it self . There is also an appendix added for further encouragement unto the love of Christ , concerning Christs manifestation of himself unto such as love him . The whole discourse is practical , nothing in it controversal ; not only Protestants , but Papists too will verbally acknowledge the obligation which Christians have to love Christ , and none will oppose this that are true Christians , none but Turks , Infidels and Devils are professedly against it . That this little Book may be blessed by the Lord to be a means to warm and inflame thine heart with love to the unseen Christ , is the earnest prayer of A hearty well-wisher to thy soul. Thomas Vincent . The True Christians Love of the Unseen CHRIST : 1 Pet. 1. 8. Whom having not Seen , ye Love , in whom , though now ye see him not , yet Believing , ye Rejoyce with Ioy unspeakable , and full of Glory . THE Life of Christianity doth consi●t very much in our love unto Christ. Without Love unto Christ , we are as much without Spiritual Life , as a Carkass when the Soul is fled from it , is without Natural Life . Faith without Love to Christ , is a dead Faith ; and a Christian without Love to Christ , is a dead Christian ; dead in Sins and Trespasses . Without Love to Christ , we may have the Name of Christians , but we are wholly without the Nature : we may have the Form of Godliness , but are wholly without the Power . Give me thine Heart , is the language of God to all the Chrildren of Men , Prov. 23. 26. And Give me thy Love , is the language of Christ unto all his Disciples . Christ knoweth the command and influence which Love to him , in the Truth and Strength of it , hath : How it will Engage all the other Affections of his Disciples for Him ; that if he have their Love , their Desires will be chiefly after Him ; their Delights will be chiefly in Him , their Hopes and Expectations will be chiefly from Him ; their Hatred , Fear , Grief , Anger , will be carried forth chiefly unto Sin , as it is Offensive unto Him. He knows that Love will Engage and Employ , for him all the Powers and Faculties of their Souls ; their Thoughts will be brought into Captivity and Obedience unto Him ; their Understandings will be employed in Seeking and Finding out his Truths ; their Memories will be Receptacles to retain them ; their Conscience will be ready to Accuse and Excuse as his Faithfull Deputies ; their Wills will Choose and Refuse according to his Direction and Revealed Pleasure . All their Senses and the Members of their Bodies , will be his Servants : their Eyes will See for him , their Ears will Hear for him , their Tongues will Speak for him , their Hands will Work for him , their Feet will Walk for him : All their Gifts and T●lents will be at his Devotion and Service . If he have their Love , they will be ready to Do for him what he requireth ; they will be ready to Suffer for him , whatever he calleth them unto : If they have much Love to him , they will not think much of Denying themselves ; taking up his Cross and following him wherever he leadeth them , love to Christ then being so Essential unto true Christianity , so earnestly look'd for by our Lord and Master , so Powerfully Commanding in the Soul and over the whole Man , so Greatly Influential on Duty ; I have made choice of this subject of Love to Christ , to Treat on ; and my chief Endeavor herein shall be to Excite and Provoke Christians unto the Lively and Vigorous Exercise of this Grace of Love unto the Lord Jesus Christ ; of which Incentives , there is a Great and Universal need . The Epistle wherein my Text lyeth , was written by Peter the Apostle of the Circumcision , and is directed to the Strangers scattered throughout Pontus , Galatia , Cappadocia , Asia and B●thynia , as in the first v. of this Chapter . By these Strangers we are to understand the scattered Iews , who were Strangers in these several Countries where they did Inhabit . We read in the 2d of the Acts that there came up many of these Iews , from these and other Countries , unto Ierusalem to Worship ▪ and in the temple hearing the Apostles speak with divers Tongues , which were of use in the divers places where they did live , and that without Instruction from Man , but as the Spirit gave them utterance ; they were Amazed and Confounded : and afterward hearing Peter preach , through the Wonderful Power of the Spirit , three thousand of them were Converted by one Sermon unto the Christian Faith , and added to the Christian Church . When the Feast of Pentecost was over , these Converted Iews returned into their Countries where their several Dwellings , Families and Callings were : which Countries being Heathenish and Idolatrous , no doubt but there they met with Opposition and Suffering upon the account of the Christian Religion which they became Zealous Professors of , besides what they endured from their own Countreymen , or Unconverted I●ws who hated Christianity more than the Heathens did . The Apostle doth seem to have a respect unto these in this Epistle , wherein he doth encourage them under their sufferings for the sake of Christ by many Consolatory Arguments . In the 2d v. he wisheth that Grace and Peace might be multiplyed in them and towards them , and then though their Sufferings did abound , their Consolations would abound much more . In the 3d 4th and 5th ver . He blesseth God for his abundant Mercy towards them in begetting them unto a lively Hope of the glorious and never fading Heavenly Inheritance which was reserved for them through Gods Infinite Grace , and unto which they were reserved and kept through Faith by Gods infinite power . In the 6th and 7th verses , he telleth them , however they were in heaviness through manifold Temptations , that is Afflictions , which are the Worlds left-hand Temptations ; yet he giveth them to understand that these afflictions they were but for a season ; weeping may endure for a night , but joy cometh in the morning ; they were but needful to humble them , to purifie them , to crucifie them to the world , to make them conformable to their head the Lord Jesus Christ , and that they were for the tryal of their faith , that the truth of it might appear both to themselves and others , and that the worth of it might appear how much more precious than Gold when it is tryed in the Fire , which carrying them thorow their sufferings , might be found both to their own praise and their Masters honour , at the appearing of Jesus Christ : and then the Apostle doth take occasion in the text to speak of their Love which they did bear unto this Jesus Christ , and of that unspeakable and glorious joy , which doth result from believing in him although they had no sight of him , which no trouble or affliction could overwhelm or hinder . Whom having not seen ye love , in whom though now ye see him not , yet believing ye rejoyce with joy unspeakable and full of Glory . Hence observe , Doct. 1. That it is the Property and duty of true Christians to Love Iesus Christ whom they have never seen . Whom having not seen ye Love. Doct. 2. That true Christians do Believe in an unseen Christ. In whom though now ye see Him not , yet believing . Doct. 3. That true Christians do or may rejoice in Believing with unspeakable and glorious joy . In whom , though now ye see him not , yet Believing ye rejoice with Ioy unspeakable and full of Glory . Here are three great points to be treated of . 1. Concerning the Love of Christians unto Christ. 2. Concerning the faith of Christians in Christ. 3. Concerning the Joy of Christians in Believing ▪ For the present I shall speak only of the Love of Christians unto Christ under the first Doctrine , the other two I may have opportunity to treat of afterwards . Section . I. Doct. THat it is the Property and duty of true Christians to love the Lord Iesus Christ , whom they have never seen . In handling of this point I shall speak . 1. Concerning true Christians who do love Jesus Christ. 2. Concerning Jesus Christ whom they have never seen , the Object of their Love. 3. Concerning the Love which they bare unto this unseen Christ. 4. Shew that it is the Property of true Christians to Love Jesus Christ whom they have never seen . 5. That it is their Duty to love him . 6. How they ought to love Him. 7. Why they do love Him , where I shall give the reasons of the point . 8. Make some Use and Application . 1. Concerning true Christians whose property it is to love Jesus Christ whom they have never seen , whom having not seen yee love , ye love , that is , ye who are true Christians , who are so in reality as well as profession ; and of these true Christians that do love Christ , the Apostle doth give a description in the 2d . ver . where he calls them , Elect according to the foreknowledge of God the Father , th●ough Sanctification of the Spirit unto obedience , and sprinkling of the blood of Iesus Christ. True Christians are Elect according to the foreknowledge of God the Father , they are such whom God according to the Councel of his own will , according to his own purpose and grace , did choose from all Eternity to be a holy and peculiar people to himself , to glorifie him here on Earth , and that they might be glorifyed by him hereafter in heaven . And this election doth evidence it self in the Sanctification of the Spirit , true Christians are sanctified being separated and set apart from the rest of the world , for Gods use and service : God hath sealed them for himself , and hereby distinguished them from all others , the Motto of which seal is this , Holiness unto the Lord. See a description of them in this respect , 2 Tim. 2. 21. If any man purge● himself from these , he shall be a vessel unto Honour , sanctifyed and meet for the Masters use , and prepared unto every good work : they are purged from the defilement of sin , which doth pollute and dishonor them , they are vessels unto honour , like those of Silver and Gold in a great house , which are adorned with Pearls and precious stones ; they are adorned with all sanctifying graces , which are of more worth than the richest Jewels ; and hereby they are both beautiful in Gods eye , and they are made meet for Gods use , being hereby prepared and enabled unto every good work . This the Apostle prays for in the behalf of the Thessalonians , 1 Thess. 5. 23. And the very God of peace sanctifie you wholly , and I pray God your whole Spirit , and Soul , and Body be preserved blamelesse unto the coming of our Lord Iesus Christ. True Christians are sanctifyed wholly , in their whole man , though they be not sanctified thorowly : they are sanctified in every part , though they are not sanctified in the highest degree . Their whole Spirit is sanctified that is the higher faculties of the soul , namely the understanding and the will ▪ their understandings are enlightned by the Spirit unto a Spiritual discerning both of good and evil , beyond what any natural man doth o● can atta●n unto ; their wills are bowed , or rather rectified , and made straight , being enclined unto God and his Law. Their Souls are sanctified in the inferior faculties , in all the affections belonging both to the concupiscible and the irrascible appetite ; their liking affections of love , desire , delight and hope are towards God and Christ and things above ; their disliking affections of hatred , fear , grief and anger are towards sin . Their bodies also are sanctifyed being made members of Christ , and instruments of Righteousness ; their eyes , ears , tongues , hands , feet and every part being devoted to God and made use of for his glory ; Thus true Christians are sanctified by the spirit . And they are sanctified unto obedience , the graces which are wrought by the spirit in their hearts , do appear in the obedience of their lives ; the course of their lives in a course of obedience unto the laws of Christ : they are sanctified unto obedience and they are sanctified unto sprinkling of the blood of Jesus Christ ; God hath set them apart to be sprinkled with the blood of the immac●late Lamb , who takes away sin that they might be pardoned and saved , such are true Christians who love Christ whom they have not seen . Section . II. Secondly COncerning the object of true Christians Love , and that is Jesus Christ whom they have never seen . This Jesus Christ whom they love is the Eternal Son of God , the second Person in the glorious Trinity , who in time assumed our Humane Nature , clothed himself with our mortal Flesh , lived like a servant in a mean condition , died like a malefactor the cursed Death of the Cross , and all for our sakes , for our sins , rose again the third day for our Justification , ascended up into heaven after forty days , and there is set down at the right hand of the throne of the Majesty on high , to make intercession for us , and to make preparation there for our reception , into the glorious Mansions and Eternal Habitations , which are in the Fathers house . He is called Jesus from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to save because he saveth his people from their sins , Matth. 1. 21. He is called Christ from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to anoint , he being anointed by the Father with the Spirit and with Power , to be Mediator between God and Man , to be the great Prophet , and Priest , and King , of the Church . This Jesus Christ Christians have not seen with the eye of sense ; indeed some Christians in the primitive times , as the Apostles who were of his family and other disciples who conversed with him frequently , did see Christ with the eye of sense , but it was in his state of Humiliation , when he was here upon the Earth , not in his state of Exaltation , now he is in Heaven ; yet some have seen Christ after his Ascention namely Paul at his conversion , and Stephen the Proto Martyr before he dyed ; but none have had a perfect sight with bodily eyes of the Glory which is upon Christ's body , the lustre of which is so great that none can behold it in this state of weakness and imperfection , and live . But whatever sight some Christians have had formerly , no Christians now have a sight of Christ's Person ; they have heard of him with the hearing of the Ear , but they have not seen him with the seeing of the Eye ; they have seen Representations of Christ in the Sacrament , but they have never seen his Person that is represented ; they have seen his Image upon their Fellow-Christians , but they have not seen the original from whom this Image hath been drawn . Some Christians have been in Iudea , and seen the place where the Lord lived ; and at Ierusalem and seen the place where the Lord dyed ; and Visited the place of his Sepulchre where the Lord for a time did lye : and they have seen the Mount whence the Lord Ascended ; but no Christians now alive have been in Ierusalem , and on Mount Sion , which is above , to see where the Lord now is in his Glory . It is this Jesus Christ whom Christians have not seen , that is the Object of their Love. Section III. Thirdly , Concerning the Love which True Christians do bear unto this unseen Christ. Love is the going forth of the Heart unto the Object Beloved ; and the Love which True Christians do bear unto Jesus Christ , is a Grace wrought by the Spirit in their hearts , whereby upon discovery and believing Apprehensions of Christs infinite Loveliness and Excellency , his Matchless Love Grace and Mercy ; their Hearts do go forth towards him in Earnest desires after Union to him , and Communion with him , wherein they take chief Complacency ; and this accompanied with a yeilding and dedication of themselves unto his will and service . 1. The Love of Christians unto Christ , is a Grace wrought in their Hearts by the Spirit . It is a Flower most Sweet and Fragrant , but there is no Seed of it in the Nature of any Man since the Fall , it is planted in the Soul by the Spirit of God. Love to Christ is a Divine Spark , that comes down from above ; a fire which is kindled by the breath of the Lord , whose Ess●nce is Love. 2. The Ground of this Love to Christ , is the discovery and believing Apprehensions of Christs Lovelinesse and Love. There must be first a discovery of Christ as a sutable Object for Love , and not a bare Notion of this , but believing apprehensions of it , that Christ is Infinitely lovely , Superlatively Excellent ; and that his love is Matchless and Transcendent towards the Children of Men , that there is a Treasury in him , and a Storehouse of all Graces , and the most Needfull and Rich Supplies ; otherwise there will be no going forth of the Heart in love unto him . 3. The Actings of Christians love to Christ , is in their desires after Vnion unto , and Communion with Christ. It is the Nature of love to desire Union to the Object beloved ; especially of this love to Christ : and this Union being attained , the desires are after Communion with Christ , Converse and Fellowship with him ; no Converse is so desirable as with the Persons whom we most dearly love : and this Communion being attained , there is chief Complacency therein , the Soul doth sweetly rest and repose it self in Christ , and rejoyceth in his presence and love . 4. The Concomitant of this Love which True Christians have unto Christ , is a yielding and dedication of themselves unto his will and Service . Lovers do give themselves unto those whom they love ; this accompanieth the Marriage Union : and such as love Christ , they are Espoused and joyned unto Christ ; and they give themselves unto Christ to be his , and wholly at his dispose , as the Wife giveth her self unto the dispose of her Husband . Section IV. Fourthly , THe Fourth thing is to shew , that it is the Property of all true Christians , to Love this unseen Christ. True Christians are differenced and distinguished , not only from all Heathens and Infidels , but also from all bare Nominall Christians , by their Love to Jesus Christ. It is the Property of Covetous Persons to love Worldly Wealth and Riches : It is the Property of Ambitious Persons , to love Worldly Honour and Dignities : It is the Property of Voluptuous Persons , to love Sensual Pleasures and Delights : And it is the Property of True Christians to Love Jesus Christ whom they have never seen . None but such as are True Christians do Love Christ , and all those that are True Christians do love him . The Loveliness of Christ doth appear not to the Eye of Sense , but to the Eye of Faith ; they that do not see him with this Eye , they cannot love him ; and they that do see him with this Eye , they cannot choose but love him . Such as do not love Christ , it is not because Christ wants Beauty , but because they are blind . Now all true Christians have this Eye of Faith , to discern Christ's Excellencies ; and none but True Christians have this Eye ; the Essence of Christianity doth consist in Believing ▪ Reason makes us Men , but Faith makes us True Christians . It being therefore the property of True Christians to believe , it is their property also to love this Unseen Christ. Section V. Fifthly , THe Fifth thing is to shew , that it is the Duty of all True Christians to love this unseen Christ. This will appear if you look into John 21. 15. 16 , 17. Peter was one of the boldest and forwardest of all Christs disciples , but he had been withal too self-confident , which was the introduction unto and laid the foundation for his fall and thrice shameful denial of his Master ; a look from his Lord put him in remembrance , and brought him to Repentance with bitter weeping for his sin so soon as it was committed . After our Saviour was risen from the dead , he appears unto Peter with other of his disciples and in this place he asketh the same question in the same words three times , Simon Son of Ionas , lovest thou me ? Whereby as he doth tacitly upbraid him for his great sin in his three times denyal of him ( which had there not been a defect in his love , he would never have done ) so he doth also give a signification that love to himself is the great duty , and the great thing which he doth look for in all his disciples . Section . VI. THe 6th . thing is to shew how Christians ought to Love this unseen Christ. 1. Christians ought to love Christ with Sincerity of Love , Eph. 6. 24. Grace be with all them that Love our Lord Iesus Christ in Sincerity . It was the great sin of Iudah , Ier. 3. 10. That she turned not to the Lord with her whole heart , but feignedly : so it is a great sin to love Christ with a feigned and hypocritical love ; the love of Christians to Christ ought to be sincere in regard of the habit & inward workings of it , they must love him not only in show , word , and outward profession , but their love must be cordial in the heart and so a love indeed and in truth : and the love of Christians to Christ must be sincere in regard of the object of it , they must love Christ for himself and not chiefly for what they get by him ; to love Christ only for Temporal gain is hypocritical love , to love Christ cheifly for other gain is not so spiritual , but to love Christ for his own excellencies and perfections is most sincere and generous , this sincerity of love to Christ is every ones duty . 2. Christians ought to love Christ with Supremacy of love , they must place him in the highest seat of their hearts ; he is a Great King , and he looks for the Throne , and that all Creatures should be placed beneath him , and stand at his Footstool : Math. 10. 37. He that loveth Father or Mother more than mee , is not worthy of Me ; he that loveth Son or Daughter more than Me , is not Worthy of Me. They are the words of our Saviour : Christians may love Father and Mother , the Law of God and Nature doth require it ; they may love Husband and Wife , the Word of God enjoyneth the Husband to love his Wife as his own Body , and as Christ loved the Church ; they may love Sons , Daughters , Brethren , Sisters , Kindred , Friends , yea Enemies , and they ought to do it ; yet all must be with a Subordinate love , but they must love Christ with their chief love ; otherwise they are not worthy to stand in the Relation of Disciples . 3. Christians ought to love Christ with Ardency of Love : Luk. 24. 32. And they said one to another , did not our Hearts burn within us , while he talked with us by the Way , and while he opened to us the Scriptures ? This burning love Christ enkindled in the heart of his Disciples , and this burning love Christ requireth of all Christians ; Can● . 8. 6 , 7. Love is strong as Death , the coals thereof are coals of Fir● which hath a vehement Flame . Many Waters cannot quench Love , neither can the Floods drown it . Such a strong vehement ardent flaming love Christians should have unto Jesus Christ , which all the waters of Affliction may not be able to quench , which no Flouds of Temptations or Persecution may be able to drown and ove●whelm . Therefore 4. Christians ought to love Christ with Constancy of Love. Having begun to love him , they ought to continue to love him , and to love him unto the end ; as they ought to be constant in their Obedience , and to persevere in their other Graces ; so they ought to be constant and to persevere in this Grace of love to Christ. SECT . VII . Seventhly , THE Seventh thing is to shew , why true Christians do Love Christ , whom they have never seen . Rea. 1. True Christians do love Christ because of the Need which they have of him . Men do love their Necessary Food , without which their Bodies would starve with Hunger : Men do love their Necessary Raiment and Habitations , without which in Winter Seasons their Bodies would starve with Cold. Men do love their Necessary Friends , upon whom ( under God ) they have their Dependance , and from whom they have all their Subsistence : But no Thing in the World , or Friend in the World , is so Needful to the Body , as the Lord Jesus Christ is unto the Soul : and as the Excellencies of the Soul , are far beyond the Excellencies of the Body ; so the Necessities of the Soul , are far beyond the Necessities of the Body : which Necessities can be answered by none but Jesus Christ ; and therefore True Christians do love him . At first Conversion when they were convinced of Sin , awakened out of their carnal security , O what Need had they , and did they see they had of Christ ! they perceived themselves to be lost , and that it was Christ only that could save them ; they felt the Wounds of Conscience , and it was Christ only that could Heal them ; they feared the Wrath of a Sin-revenging God , and it was Christ only that could Deliver them . The Remission , Reconciliation and Salvation , which they had by Christ , did lay the first Foundation of a most endeared love unto Christ ; And st●ll they perceive a continual need of Christ , to procure daily pardon for them , and to convey dayly supplyes of Grace unto them . They have Need of Christ , when they are Dark to Enlighten them ; when they are Dead to Quicken them ; when they are Streightned , to Enlarge them ; when they are Weak , to Strengthen them ; when they are Sad , to Comfort them ; when they are Tempted , to Succour them ; when they are Fallen , to Raise them ; when they are in Doubts , to Resolve them ; when they are under Fears , to Encourage them ; when they Stagger , to Establish them ; when they Wander , to Restore them . Christ , and None but Christ , can do all this , and more than this for them : and therefore because of the need and usefulness of Christ , true Christians do love him . Rea. 2 , True Christians do love an unseen Christ , because of the Loveliness of Christ ; which Loveliness though it be not and cannot here be seen by the Eye of the Body , yet it is evident unto the Eye of Faith : see the Description which is given of Christ the Beloved , by his Spouse the Church , Cant. 5. 9. The Daughters of Ierusalem there enquire of the love-sick Spouse , What is thy Beloved more than another Beloved , O thou fairest amongst Women ? what is thy Beloved more than another Beloved , that thou dost so charge us ? Hereupon the Spouse giveth a Description , ver . 10. My Beloved is VVhite and Ruddy , the cheifest among ten thousand ; and after she had set forth his Graces . Beauties , and Excellent Accomplishments , in Metaphors taken from beauties in the several parts of mans body , in the 11 , 12 , 13 , and 14 , verses , she concludeth in the 15 and 16 verses , His Countenance is as Lebanon , Excellent as the Cedars . His Mouth is most sweet , yea he is altogether Lovely . This is my Beloved , and this is my Friend O Daughters of Ierusalem . The Spouse is here acknowledged to be the Fairest amongst Women , and not only by the Daughters of Ierusalem , but her Beloved , who had a more curious eye , doth both commend her loveliness and admire it : ch . 6. 4 , 5. Thou art beautiful O my Love as Tirzah , comely as Ierusalem : Turn away thine ●yes from me , for they have overcome me , and ver . 10. VVho is this that looketh forth as the Morning , fair as the Moon , clear as the Sun , and Terrible as an Army with Banners ? But what beauty is there then in the Beloved ? if the Church be beautiful beyond all other of the Children of men , how beautiful is Jesus Christ from whom the Church doth derive all its comeliness ? He is said to be White and Ruddy , that shews the beauty of his Face ; and his Countenance is said to be as Lebanon , and like the lofty Cedars thereof , that shews the Majesty of his Face . His Mouth is said to be most Sweet ; and sweet it is indeed , in regard of the Gracious words which proceed from it ; no Doctrine so sweet as Christ's Doctrine , no Precepts so sweet as Christs Precepts , no Promises so sweet as Christs Promises . But to sum up all Excellencies and Perfections in a word he is said to be altogether Lovely , there is no Person or Thing in the World that is most lovely , which can properly be called altogether lovely : Many defects may be found in the most amiable persons , and much insufficiency may be found in the most desirable things ; but Christ is altogether lovely ; unlovely in no respect , there being no Spot or Blemish , no Defect or Imperfection to be found in him : and he is lovely in every respect , there is an incomparable and Transcendent amiableness in Christs person in every regard . In the person of Christ the Humane Nature and the Divine Nature are in Conjunction , he is most lovely in regard of both . His Humane Nature is compounded of Body and Soul. His Body is most Beautiful , a most Glorious Beauty and lustre is put upon it : whatever it were in his state of humiliation , be sure it hath a Glorious Beauty now in his state of Exaltation . It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Glorious Body , Phil. 3. 21. If the Face of Moses did shine with resplendent Glory , after his conversing Forty dayes with God in Mount Sinai which was Below ; how doth the Body of Christ shine , which hath been above Sixteen hundred years in Mount Sion which is Above ? I am perswaded that Christs Body is the most Beautifull of all Visible Creatures . But the Beauty of Christs Soul doth Excel : No creature whatever , hath such shining Excellencies as are in the Soul of Christ , All the Excellencies that are , or ever were in any creature , are like a Feather laid in the Ballance with the exceeding weight of his Glorious Excellencies and Perfections . Christ Excelled the most Excellent Men that ever lived , as to Spiritual Endowments , when he was here upon the Earth : He Excelled Moses in Meekness , Solomon in Wisdom , Iob in Patience ; and how much doth he Excel now he is in Heaven ? He Excelleth not only the Spirits of just men made Perfect , but also the most glorious and Holy Angels that never sinned . If any creatures have Wisdom , it is but a Beam , Christ is the Sun ; If they have Goodness , it is but a drop , in Christ is the Ocean ; If they have Holiness , it is but a Spark or dark shaddow , Christ is the Brightness of his Fathers Glory : If they have the Spirit , they have it but In some measure , the Spirit is given to Christ without Measure Ioh. 3. 34. Christ is most lovely in his Manhood , so nearly united unto his Godhead ; and how lovely is he in his Godhead ? as God he is Equall in all Glorious Excellencies with the Father . Christs Godhead implyeth Excellency of Being , he calleth himself I am , Ioh. 8. 28. Excellency of Glory , therefore called the Lord of Glory , 1 Cor. 2. 8. and King of Glory , Psal. 24. 7. Lift up your heads O yee Gates , and be ye lift up , ye Everlasting Doors , and the King of Glory shall come in . This is Interpreted by some , to be spoken of Christs Ascension , and the Angels and Saints making way for his Triumphant Entrance , and Possession of his Heavenly Pallace . Many Descriptions are given in the new Testament , of this lovely Person ; I shall mention only one , Col. 1. 15 , 16 , 17 , 18 , 19. Who is the Image of the invisible God , the First-born of every creature ; For by him were all things created that are in Heaven , and that are in Earth , Visible and Invisible , whether they be Thrones , or Dominions , or Principalities , or Powers : all things were made by him and for him . And he is before all things , and by him all things consist . And he is the Head of the Body , the Church : who is the beginning , the First-born from the Dead , that in all things he might have the Preeminence . For it pleased the Father , that in him all fulness should dwell . If we read , believe and consider this great Description of Christ , we must needs see and say , that Christ is most Excellent and Amiable , and that no beloved is like to the Beloved of true Christians : therefore it is that true Christians do love Christ , because of his loveliness . Rea. 3. True Christians do love Christ , because of His love . His love which he doth bear to them . He loves them with a First love , and with a Free love ; He loves them with a tender and compassionate love , with an active or doing love , with a passive or suffering love : His love is Infinite without Bounds or Limits ; it is Superlative without comparison ; Transcendent beyond comprehension ; Everlasting without change , and which will have no end or conclusion . He lov'd them when they were polluted in their sins , and washt them with his own blood ; he loved them when they were Naked in their Souls , and clothed them with the Robes of his Righteousness ; He loves them in their sickness and sorrows , and is their Comforter ; He loves them in their wants and Straits , and is their Benefactor , He loves them in Life , and is the Life of their Souls ; He loves them at Death , and is the Stay of their Hearts ; And he loves them after Death , and will be their Portion for ever . There is great Reason that true Christians should love Christ , because of his loveliness ; and there is further reason that they should love him , because of his love , especially when both are incomparable , both are incomprehensible . I shall further speak ( God willing ) unto both these with other reasons , under the motives in the Exhortation to excite Christians to the love of Christ. SECT . VIII . Vse 1. FOR Information hence learn , that there are but few true Christians in the world , because there are so few that love this unseen Christ. There are many Christians in Name , few Christians in deed and in truth . The time hath been when openly to profess the Name of a Christian , did argue true love unto Jesus Christ ; I mean in the Primitive times , when Christians were Persecuted by the Heathens , as in the Ten first dreadful Persecutions under the Heathen Emperours ; when the world was watered with Christian blood , then especially at some times and in some yea most places , whoever openly acknowledged themselves to be Christians they exposed themselves unto Imprisonments , Racks , Tortures , Burnings and the most cruel deaths ; It was the Truth and Strength of Love unto Jesus Christ , which carried them thorow such great sufferings , as many did in those dayes undergo for the sake of Jesus Christ : But now there are Multitudes of bare nominal Christians , they call themselves Christians being baptized in Christ's name , but they are altogether without love to Christ , whose Name they bare : Surely there are but few , not only in the Christian World , but even in England ( where Christianity is to be found in as great purity as in any place ) that love Jesus Christ in sincerity . No grossely ignorant persons do truly love Christ ; such as don't know Christ , they can't love him ; ignoti nulla cupido , there is no desire after , nor love unto an unknown thing : An unknown evil cannot be hated , and an unknown good cannot be loved . No grossely Erroneous persons , do truely love Christ ; such as do not receive Christ's Truths , they cannot love Christ's Person : Joh. 14. 23. If any man love me he will keep my words . The words of Christ do include , not only the words of his Precepts , but also the words of his Doctrine ; Such as erre grossely , I mean in the Fundamental Truths of Christianity , they are no friends to Christ , but his Enemies , so far are they from true love unto him . No grossely wicked persons , do truly love Christ ; such as profane persons , who Blaspheme the name of God in their hideous Oaths ; the love of Christ doth teach an Holy Awe and Reverence of Gods Name ; such are Persecuters of Gods people for Righteousness sake . How can they love the Head , that hate the Members ? Christ accounteth himself to be persecuted , in the perseution of his Members ; Act. 9. 4. Saul , Saul , why persecut est thou me , and v. 5. I am Jesus whom thou persecutest : and surely persecutors of Christ do not love Christ. Such are Scoffers at Religion , who deride Holiness and mock at the name of a Saint or Godly person , whereby they evidently shew their contempt of the Holiness of Christ , from whom the Saints derive all theirs ; and how can they love Christ that do contemne him and his Image . No unrighteous persons do truly love Christ , whether they be so in regard of distributative justice , or in regard of commutative justice ; whether they be unrighteous in Execution of judgement , in distribution of Rewards or Punishments , & whether they be unrighteous in their Traffick and Dealing● ; Christ strictly requireth justice and Righteousness , and how can they love him , that do not keep this Commandement ? No Covetous persons do truly love Christ ; the Apostle saith , 1 Joh. 2. 15. If any man love the world , the love of the Father is not in him . And I may say that if any man love the world , ( that is , with his chief love ) the love of the Son is not in him ; the love cannot be chiefly set upon things below here on Earth , and upon Christ who is above in Heaven . No Licentious persons do truly love Christ : no Drunkards , Adulterers , or any that indulge themselves in unlawful delights ; the love of Christ doth teach us to deny such Lusts , and to Mortifie them . No meer civil persons that are unconverted , no Hypocrites that have a forme of Godliness , but are without the power of it , do truly love Christ : the former may be loving and courteous unto men , but they have no love to Christ ; the latter may Profess love to Christ , and Seem to love him , but they do not really love him . In a word none who are under the reigning power of any sin , do truly love Christ : The Reign of sin is in the heart , and this is inconsistent with the love of Christ in the Heart . Now let us separate all these forementioned persons , from the rest ; Grossely Ignorant persons , grossely erroneous persons , grossely wicked persons , the Profane , the Persecutors of Gods people , the Scoffers at Religion , all Unrighteous persons , all Covetous Persons , Drunkards , Adulterers , and all Licentious Persons ; meer Civil persons , Hypocrites , and all that are under the reigning power of sin , and how few will there be left that do truly love Christ ! and by Consequence there will appear but very few that are true Christians . SECT . IX . Vse . 2. FOR Examination . Here you may know whether you are true Christians by the Tryall of your love unto Jesus Christ. Examine your selves therefore , whether you love Jesus Christ whom you have never seen ; the most in the world do love truly those persons and things only which they have seen ; but can you say that you sincerely and chiefly , do love Jesus Christ whom you have not seen ? the love of the most doth arise from the notice which the Eye doth give of the Objects beloved ; but doth your love arise from the notice which the Ear hath given by the word , of the Amiableness which here is in Christ ? Qu. How may we know whether we have true love to Iesus Christ ? Ans. You may know the truth of your love to Jesus Christ , 1 By your desires after Christs presence . 2 By your prizing and frequenting those wayes wherein Christ is to be found , and seeking him therein . 3 By your love of Christs image . 4 By your Obedience to Christs Commandements . First , By your desires after Christs Presence ; wherever there is a great love to any person , there is a desire after the presence of that person : do you sincerely and earnestly desire Christs presence ? there is a twofold presence of Christ , His gracious presence here , and his Glorious presence at the last day . 1. There is Christs Gracious presence here , Joh. 14. 18. I will not leave you comfortless , I will come unto you . You desire that such Friends and Relations would come unto you , but do you desire chiefly that Christ would come unto you ? Christ cometh to his Disciples in a way of gracious communication , in a way of Gracious Manifestation , and in a way of sweet Consolation which doth result from both . 1 Do you desire that Christ would come unto you in a way of Gracious communication ? are your desires after communication of Spiritual Light from Christ to teach and guide you ; of Spiritual Life from Christ to quicken and encourage you , of Spiritual Strength from Christ , to support you under Burdens , and Enable you unto Duties ? do you earnestly desire communications of all kinds , and further degrees of grace out of that fullness of Grace which is in Christ ? do you Hunger and Thirst after Christs Righteousness , not only that it may be imputed to you for your Justification , but also that it may be more and more imparted unto you for your further Sanctification , that you might be brought and hereby wrought into a more perfect conformity and likeness unto Jesus Christ : this is an Evidence of true love . 2 Do you desire that Christ would come unto you in a way of Gracious Manifestation ? Joh. 14. 21. He that loveth me , shall be loved of my Father , and I will love him , and will manifest my self unto him . Do you Earnestly desire the fulfilling of this promise ? that Christ would discover to you more of the loveliness of his person , and of the love of his Heart ? are you grieved when your beloved doth withdraw himself ? when the curtain is drawn , and a cloud doth interpose between you and this Sun of Righteousness ; when he Hideth and Veileth his Face from you ? and do you long after Christs returns , and the Discoveries of himself unto you ? Come Lord Iesus , Come quickly ; Be as a Roe or young Hart , upon the Mountains of Spices ; Leap over the Mountains , and Skip over the Hills , and make haste unto my Soul , which is sick of Love for thee in thy Absence from me : O that I might see thy Face which is so Fair ! that I might hear thy Voice which is so Sweet ! that I might feel thy Presence which is so Refreshing ! O that I might behold thy Heart-ravishing Smiles ! Say Lord that I am thine , and thou art mine ; that thou hast loved me , and given thy self for me ; that thy love to me was from Everlasting , and that it is Vnchangeable . Are these or such like , the breathings of your Souls ? Such are the breathings of love to Christ. 3 Do you desire that Christ would come unto you in a way of sweet consolation ▪ which doth result from this communication and Manifestation ? are you desirous after the Oil of Gladness , which Christ is Anointed withal ? that he would give you of the Unction of the Spirit , not only to Sanctifie you , but also to comfort you ? do you desire that your Hearts might be filled with Spiritual joyes , the joyes of the Holy Ghost , which are unspeakable and full of Glory ? do you desire the comforts which Christ doth give , beyond all the comforts which the World and the Flesh can give ? the comforts which come in at the door of Faith , beyond all the comforts that come in at the door of Sense ; those joyes which are in Christ , beyond all joyes that can be found in the most sweet and desireable creature-enjoyment ? this evidenceth true love to Christ. Thus do you desire Christs Gracious presence . 2. And do you desire also Christs glorious presence at the Last day ? When he promiseth , Surely I come quickly , can your hearts make answer as Rev. 22. 20. Amen , even so come Lord Iesus ? are you glad you live so near the End of the World , that the Lord is at hand , that the coming of the Lord draweth nearer and nearer every day ? can you lift up your heads with joy , when you look towards the place where the Lord Jesus Christ is , at the right hand of the Throne of the Majesty on High ; and think with comfort , that yet a little while , and he that shall come will come , and will not now tarry much longer ; that within a while Christ will descend from Heaven with a shout , the Lord with the Sound of the Trumpet , and that your Eyes shall see him in the brightness of his Glory and Majesty ? Do you look and long for the day of Christ's glorious appearance from heaven , when you shall be awakened out of your Graves ( where you may take a short sleep before ) and be gathered together by the Angels , and be caught up in the clouds , and there ( in shining Garments of Immortality on your Bodies and of Christs unspotted Righteousness in your Souls ) be brought with Shoutings and Acclamations of Joy and Triumph into his Presence , who will then acquit you Graciously from all Sin and Punishment , own you openly for his Faithful Servants , crown you Gloriously before the whole World , and receive you to Live and Reign with him to all Eternity ? Have you such desires as these ? If some of you say , you are afraid of Christs Glorious appearance , lest then you should be rejected because you fear you are not ready and prepared ; yet can you say also from your Hearts , that you Desire above all things that you may be ready , that you Endeavour to make ready , that it is your Grief you are no more ready , and that if you were ready , and were assured of your Interest in Christ , you could desire that Christ would come immediately ; and that you desire no greater Happiness and Felicity , than to live with Christ in Glory ; and that you account the Presence of Christ in Heaven to be the Happiness of Heaven ? These are Evidences of true desires after Christ's Glorious presence , and of sincere love to Christ. Secondly , You may know your love to Christ , by your Prizing and Frequenting those wayes wherein Christ is to be found , and seeking him therein . Such are the wayes of his Ordinances both publick and private . Christ's way is in his Sanctuary , and in his Ordinances he may be found ; do you give your attendance unto Ordinances , Publick prayer , the Preaching of the word , the Sacrament of the Lords Supper ? and do you prize these Ordinances because of the Stamp of Christ's Institution upon them , because of Christ's presence in them , and because they are a meanes of bringing you and Christ together ? and when you are under Ordinances , do you diligently seek after Christ in Ordinances ? Don't you rest in the outside and carnall part of Ordinances , in meeting with Gods People there ? or do you design , desire and endeavor after something more inward and Spiritual and incomparably sweet , that you meet with Christ there , that you may have Fellowship with the Father and the Son therein ? and upon this account can you say as David , How amiable are thy Tabernacles O Lord ! and A day in thy Courts is better than a Thousand , Psal. 84. 1 , And , One thing have I desired of the Lord , that will I seek after , that I may dwell in the House of the Lord all the dayes of my life , to behold the beauty of the Lord , and to enquire in his Temple ; Psal. 27. 4. Do you also seek after Christ in your Families , and in your Closets ? do you seek him in secret prayer and meditation ? your love to Christ doth express it self in your desires ; your desires do shew themselves in your seeking after Christ in his wayes . Thirdly , you may know your love to Christ , by your love of Christ's Image : there is the Image of Christ on his Word , and there is the Image of Christ on his People . 1. Do you love the Image of Christ on his Word ? as Caesar's Coin did bear Caesar's Image and Superscription , so the Word of the Scriptures , which is the Word of Christ , doth bear Christ's Image and Superscription . Do you love the Scriptures because of Christ's Image which is upon them ? do you love the Word of Doctrine in the Scripture , because of the Image of Christs Truth and Wisdom upon it ? do you love the Word of Precepts in the Scriptures , because of the Image of Christ's Holiness upon it ? do you love the Word of Threatnings in the Scriptures , because of the Image of Christ's Righteousness upon it ? do you love the Word of Promises in the Scriptures , because of the Image of Christ's Goodness , Grace and Love upon it ? You have Christ's Word in your Bibles , and sometimes sounding in your Ears , but doth the Word of Christ dwell in your Hearts ? you receive Christs word in the Light of it , do you receive his Word in the Love of it ? 2. Do you love Christ's Image on his People ? If you love not your Brother whom you have seen , how can you love your Lord whom you have not seen ? All Christ's Disciples do bear Christ's Image ; if you love the Original you will love the Picture , although it be but imperfectly drawn ; If you love the perfect Goodness and Holiness which is in Christ , you will love the Goodness and Holiness which you see in the Saints , although they have it but in an imperfect Measure : do you love Christ's Disciples ● and that because of Christ's Image , although they differ from you in some opinions which are circumstantial ? Fourthly , You may know your love to Christ , by your Obedience unto his Commandements , Joh. 14. 15. If you love me keep my Commandements ; and ver . 21. He that hath my Commandements and keepeth them , he it is that loveth me . You Have Christ's Commandements , do you Keep them ? you Know them , do you Practice them ? your Love to Christ is known by your Obedience unto Christ. If Christ be your Beloved , he is also your Lord ; if you have true affection for him , you yeild Subjection unto him : If you Love Christ , you are carefull to Please Christ ; you are not the Servants of the Flesh , to take care to please the Flesh ; but you are the servants of Christ , to take care above all persons and all thing to please Christ ; if you love Christ you are fearful of giving just occasion of offence unto men , but above all you are fearful of displeasing and offending your Lord. Do you labour so to walk that you may please Christ in the way of sincere and universal obedience ? are you hearty in your obedience unto Christ ? have you a respect to all his Commandments ? is it your greif that you fall short in your obedience unto Christ ? if you can say in the presence of the Lord , and your hearts do not give your tongues the lye , that you don't live and allow your selves in the practice of any known sin which Christ forbiddeth , nor in the neglect of any known duty which Christ commandeth , this is a sure evidence of true love to Jesus Christ. Thus for the tryal of your love unto Christ. Section III. Vse 3. FOr reproof . 1. Of all such as have no love at all unto this unseen Christ ; and will not the use of Information , together with the use of tryal leave a conviction upon many of you that you are without this love ? Suffer then the word of reproof ; what , are you Creatures made By Christ , and made For Christ , and yet have no love to him ? are you Rational Creatures , have you souls capable of knowing him and loving him , and yet have no love ? are you Christians and not love Christ ? baptized in Christ's Name , and yet have you no love to Christ's person ? are some of you Professors , and yet not love Christ ? make a show of devotion , and yet without any true affection to the object of your worship ? Sinners though you have not seen Christ , yet have you not heard of him ? and have you not heard enough to engage and draw forth your love unto Christ. What do you think ? is there such a person as Jesus Christ , or is there not ? have you no Bibles ? and if you have , have you not read therein the History concerning Jesus Christ ? and what do you think of that History , is it true or is it false ? do you think the Gospel to be a cunningly devised fable ? are not the Scriptures which contain this Gospel , the very word of the true God who cannot lye ? are there not such characters of Divinity upon them , as are sufficient to evince their divine original to any that search into them , and do not willfully shut their eyes against the light which there doth shine ? And if it be so that there is indeed such a person as Jesus Christ ( as there is nothing more true ) how is it that you have no love unto him ? do not the Scriptures reveal and set forth Christ , as the most excellent and amiable person ? and yet do you not love him ? can you love persons and things that are but Imperfectly lovely , and not love Jesus Christ who is Altogether lovely ? can you love one of great honour that hath but some inferior power and authority , and not love Jesus Christ , who is the Lord of Glory , who hath All power and authority both in Heaven and Earth ? can you love such as have Wisdom and Learning though it be terrene , and not love Jesus Christ who is the wisdom of the Father , who knoweth all things , and whose wisdom is divine ? can you love such as are liberal and bountiful , and not love Christ whose bounty is superlative , and whose gifts are most rich and transcendent ? can you love friends that are kind , and not love Jesus Christ who is the best friend that ever the children of men had ? can you love a Benefactor that feeds you , and cloathes you , and giveth money to you , and yet not love Christ who offereth to feed your hunger-starv'd souls with the bread of life , to cloth your naked souls with the robes of His Righteousness , and to give the spiritual Riches of Grace to you , the least dram of which is of more worth than all the riches of the Earth ? can you love Riches and not love Christ in whom there are treasures , and by whom you may have not only spiritual riches here , but also the heavenly inheritance hereafter ? can you love honours , and not love Christ by whom you may have the highest dignities , the honour of children to the King of Heaven now , and a Crown of Glory in the other world ? can you love liberty and not love Christ by whom you may be made free from the Slavery of the Devil and your own lusts ? can you love safety & not love Christ who is the only Saviour of mankind , and who alone puts you in safety from the reach of the worst of Enemies , & the worst of Evils ? can you love peace and not love Christ by whom you may have peace with God , and peace in your own conscience ? can you love pleasures and delights , and not love Christ by whom you may have joys unspeakable and full of glory , besides those everlasting pleasures which are to come ? without love to Christ you are under the guilt of all your sins ; neither your orginal sin , nor any of your actual sins are pardoned , they all lye upon your own score , and you must answer for all your selves , and how fearful is your account like to be ! without love to Christ you are under the curse , not only under the curse of the Law for your breach of the Law , but also under the curse of the Gospel for disobedience to this command of the Gospel which requireth you to love the Lord Jesus Christ , 1 Cor. 16. 22. If any man love not the Lord Iesus Christ , let him be Anathama Maranatha , that is , let him be cursed , till the Lord come , and when the Lord cometh will he take off the curse from you ? no , he will come in flaming fire to take vengeance upon you , having threatned then to punish all such with everlasting destruction , as shall be ●ound to have disobeyed the Gospel ; and what then is like to become of you ? Sodom and Gomorrha those wicked Cities will then be punished dreadfully , with a worse fire than that which was rained down from heaven , and consumed their persons & habitations together ; I mean , with the fire of Hell , which will be kindled and kept alive unto Eternity by the breath of the Almighty ; but you who do not love the Lord Jesus Christ notwithstanding all discoveries of him , invitations to him , and proffers of kindnesses by him , you will be punished more dreadfully than the wicked Sodomites . it will be more tollerable in the day of Judgment for them than for you ; the torments of Hell will be intollerable by any , but they will be most intollerable by Gospel-sinners ; the fire of Hell will burn upon you the most fiercely , and the scourge of Conscience will lash you the most furiously . Consider this all yee that have no love to Christ , otherwise when he cometh to judgment he will tear you to pieces and there will be none to deliver you : if you have not the sweet fire of love to Christ enkindled in your hearts here , you will be thrown into the dreadfull fire of Hell which will burn you Everlastingly . 2. This reproves such of you as have some love , but it is very little love to Jesus Christ ; you that love Christ , is not your love very small , not only in comparison with the love to you , but also in comparison with the love which some Christians have attained unto ? how strong was the love of the Apostles unto Christ when they left all and followed him ! especially after the resurrection of Christ and his Ascention into Heaven , when the Holy Ghost was sent down and sat in the likeness of fiery tongues upon them : O! what a fire of love unto Christ was there then enkindled within them . Hence that bold profession which they make of Christ before the chief Priests and Elders , Act. 4. Hence their rejoycing that they were counted worthy to suffer shame for the name of Christ , when they were beaten for their owning and preaching of him . Act. 5. 41. The love of Peter and Iohn was great unto Christ , and the love of Paul was not inferiour unto the love of the chiefest Apostles ; hence it was that he took such pains to preach the Gospel in so many parts of the world even from Ierusalem & round about unto Illyricum , Rom. 15. 19. See also how he approves himself to be a Minister of Christ , and giveth evidences of his strong love to his Master , 2 Cor. 11. 23. 24. 25. 26. 27. 28. 29. Are they Ministers of Christ ? I speak as a fool , I am more ; in labours more abundant , in stripes above measure , in prisons more frequent , in Deaths oft : of the Iews five times received I forty stripes save one : Thrice was I beaten with rods ; once was I stoned , thrice I suffered Shipwrack , a Night and a Day I have been in the deep , in journeying often , in perils of Waters , in perils of Robbers , in perils by mine own Countreymen , in perils by the Heathen , in perils in the City , in perils in the Wilderness , in perils in the Sea , in perils among false brethren : in weariness and painfulness , in watchings often , in hunger and thirst , in fastings often , in cold and nakedness . Besides those things which are without , that which cometh upon me daily , the care of all the Churches ; who is weak and I am not weak ? who is offended and I burn not ? and chap. 12. 10. I take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for Christs sake . The ground of all which was the love of Christ which did constrain him , as 1 Cor. 5. 14. he had such a love to Christ that he professeth , Phillip . 1. 21. To me to live is Christ , and to dye is gain . Christ was his life , and his life was wholy at Christs devotion . But where is such love now to be found ? I might speak also of the love of some ancient Fathers , Ignatius , Polycarp , Ierome and others : take one instance in Ierome , who thus expresseth his love unto Christ , If my Father were weeping on his Knees before me , my Mother Hanging on my Neck behind me , my Brethren Sisters and Kinsfolk Howling on every side , to retain me in a Sinfull course ; I would sling my Mother to the Ground , run over my Father , despise all my Kindred , and tread them under my Feet , that I might run unto Christ. How little is your love in comparison with the love of those Famous Hero's , I mean those eminent Martyrs , who have despised the Flames , and endured such Racking and Torturing Deaths , for the love which they have born unto Jesus Christ ; the fire of their Love burning stronger within them , than the fire without them in which their Bodies were consumed ? Is not your love also small in comparison with the love of our late Reformers , which fired them with such courage and resolution , as to withstand a whole world of Antichristian Fury and Opposition ? Is your love comparable to that of many Eminent Divines , and private Christians of our own Nation , of the Age immediately going before , who are now asleep in their Graves ; but how few are there come up in their Rooms ? It is observed , and it is greatly to be Lamented , that there is of late years , a great decay in the Power of Godliness , amongst those that are Sincere ; and is it not evident in the great Decay of love , even in true Christians unto Jesus Christ ? are not you Dwarfs in comparison with others ? are not you Babes in Christ , and Weaklings in your love to Christ ? Is it not evident , that you have but little love to Christ , when he is but little in your Thoughts and Meditations ? the Thoughts are the Handmaids of the Love ; where the Love is strong and ardent , there many thoughts will be attending upon it : but will not your Hearts tell you , that your Thoughts of Christ are very few ? you can think often of your Food , but how little do your Thoughts seed upon Christ , who is the Bread of Life ? You can often think of your Rayment , but how little do you think of the Robes of Christ's Righteousness ? You can think often of your Earthly Friends , but how little do you think of Jesus Christ , your Friend in Heaven ? Objects of Sense are often not only in your Eyes , but also in your Thoughts ; but how little is Christ entertained in your Thoughts , who is the Object of Faith ? Moreover , doth it not argue little Love to Christ , that you speak so little of him and for him , in your converse one with another ? If you had much Love to Christ , would not this Love breath forth more in your Discourses ? You can readily speak of your selves , and do often either Directly or Obliquely commend your selves , which discovers your great Self-love ; how little do you commend your Lord and Master , and Extoll his excellencies with your lips ? and doth not this evidence that you have but little love to him in your hearts ? You can readily discourse of News and Publick Occurrences ( which is lawfull and needfull , so that due limits be observed ) but when you leave Christ quite out of your Discourse , it shews that you have not abundance of Love to him , because out of the abundance of the Heart the Mouth will speak . Such as have much love to the World , will speak of their Riches ; such as have much love to Pleasures , will be often speaking of that subject ; such as love their Friends much , will be often speaking and commending of them , when they are in company ; and when you speak but little of Christ , it is a sign that you love him but little . Doth not the little Zeal which you have for Christs Honour in the World , argue that you have but little Love to him ? where is your activity for Christ to promote his Interest amongst those Relations and Friends , that you have acquaintance with ? do you labour all you can , to bring others into the wayes of God , and into acquaintance with Christ ? Besides , will not your little secret Devotion , argue your little Affection unto Christ ? will not your closets or other retiring places witness how little you are in secret prayer and converse with Christ there ? Brief and Straitned prayer in secret , doth argue a Heart Straitned in love to Jesus Christ. Doth not your Backwardness to the Exercise of this Love to Christ , shew the weakness of your love ? how slow of Heart are you to the Love of Christ ? how hard to be perswaded ? you need not be perswaded to Love your Wives , if they be Kind and Helpful ; you need not be perswaded to Love your children , if they be Pretty and Hopefull ; you need not be perswaded to Love your Friends , if they be Friendly and Faithful : and yet whatever attractives of Love , the most strong of any , be in Jesus Christ , you are backward to this Love. Need I say more to convince you , that you have but little Love to Christ ? will not your own Conscience from these clear Evidences sufficiently witness the thing ? And now Christians think what a Sin , what a Shame , what a Folly it is , that you should have so little Love unto Jesus Christ : If it be so great a Sin for such as are Strangers unto Christ , to have no Love at all to him , that it brings them under the most Dreadful curse ; surely it cannot be a small Sin , that you ( who are his true Disciples ) should have but little Love unto him ; is it not very displeasing to the Father , that you should have but little Love to his Son ? if he do not hate you because of your Relation unto Christ ; yet , is he not angry with you , for the Lukewarmness of your Affection unto Christ ? which Sin is Aggravated by the nearness of your Relation . Is it not Dishonourable unto Christ , that you should have so little Love to him ? don 't you in Effect say , there is no great worth or Amiableness in him , when you have no great Love unto him ? are you not hereby ingrateful unto Christ , beyond what can be perallell'd by any ingratitude unto the most obliging Earthly Friend ? Is it not your shame , that you should have so little Love to Christ , when he doth so much deserve your Love ? Besides the Infinite Excellencies and Perfections which are in his person ; doth not his Infinite Kindness unto you , call for ( not only the Truth , but also ) the Strength of your Love ? Think what he hath Done for you ; think what he hath Suffered for you ; think what he hath Purchased for you ; think what he hath Promised to you ; think what he hath Laid out for you ; think what he hath Laid up for you ; and yet to have but little Love to Christ ? yet to make such poor Returns ! Moreover , is it not your Folly to have but little Love to Christ ? Don't you hereby bereave your selves , or debarre your selves of such peace as passeth all understanding ; of such sweetness and comfort both in the strength of your love , and in the sense of His Love , as is inconceivable ? is not Injury and Mischeif unto your selves , the consequent of your little Love unto Christ ? must you not draw on Heavily in the wayes of God , as Pharoah when his chariot-wheels were taken off ? Love to Christ is like wheels , in your motion for Christ , and like Oil to the wheels , which makes you ready unto any good work which he doth call you unto ; but when you have but little Love unto Christ , you must needs be more slow in your motions , more sluggish in Christ's service ; you will not , you cannot take that pains in the work of the Lord , and be so Zealous as you might and should be for your Master's Glory . To Conclude , if you have but little love to Christ , you will be apt to faint in the day of Adversity , to shrink when you are called to take up his Cross and suffer for his sake : lesser sufferings will discompose you , greater sufferings will affrighten and amaze you , and you will be in danger of turning fearful Apostates in time of great Tryals ; there is need of great Love to christ , as well as great Faith , to carry you thorow sufferings with courage that you may persevere unto the end . SECT . XI . Vse 4. FOR Exhortation unto the love of Jesus Christ , whom you have never seen , this is the Use chiefly designed in the choice of this subject , and which I shall most largely insist upon . In the Prosecution of it , I shall give some Motives , and then some Directions . The Motives to Induce and Excite you unto the Love of this unseen Christ , may be drawn 1. From the consideration of what Christ is . 2. From the consideration of Christ's Love. 3. From the consideration of Christ's Benefits . 4. From the consideration of that Love which Christians have , and should have unto Christ. The first sort of Motives may be drawn from the consideration of what Christ is , and that 1 What he is in Himself . 2 What he is to the Father . 3 What he is unto true Christians . First , Consider What Christ is in Himself . In generall , He is the most amiable person and the most sutable Object for your Love. If you ask of the dayes which are past , which were before you , since the day that God created Man upon the Earth ; if you seek from one side of Heaven unto the other ; if you make enquiry into all the parts of the Earth , you will never find that either there ever was or is to be found any person so lovely , so beautifull and so every way deserving your Love , as the Lord Jesus Christ : there is a Matchless , Transcendent , and Incomparable Beauty and Excellency in him . How passionately are some Foolish Men in Love with the externall beauty which they see in some Women : the exact Symetry of parts , and comely Proportion of the body ; the Amiable Features and Lovely Mixtures of colours in the Face , the Beauty of the Eyes , in their Spirit their Quick and Graceful motions , and Amorous Glances ; How doth this Ravish the Hearts of some fond Lovers ! although the most Beautiful body in the World , is no better than painted clay , dirt and corruption , enclosed in a Fair Skin , which sickness will cause to look pale and Wan , Death will quite Marr and Spoil . But the Amiableness and Beauty of Christ is more Transcendent and Permanent , and therefore a more fit Object for your Love. Christ is Fairer than the Children of Men ; he is all Fair without any Spot , altogether Lovely without any Blemish or Deformity . I have already spoken of the Glorious Beauty which is in Christ's Glorified Body , the most Lovely of any Visible creature which God hath made ; and also of the Shining Excellencies which are in Christ's Glorified Soul , so nearly joyned to the Divinity ; could we suppose all the Loveliness that ever was seen , or found in the most lovely persons that ever lived , to meet in one person ; how Lovely would that person be ! yet such , though never so resplendent , Beauty , would be but a dark Shaddow , compared with the Brightness of Christ's most Beautifull Person . Can you Love the imperfect Beauty which you see in Creatures , and will you not Love the perfect Beauty which there is in Christ ? can you Love a Fading Beauty which soon Withereth like the Flower , and will you not Love Christ , whose Beauty never Decays , but alwayes doth abide more Fresh than Beauty in the Flower of Youth ? can you be soon Affected with Beautiful Objects which are before the Eye of your Sense , and will you not be Affected with this far more Beautiful Object , the Lord Jesus Christ , who is so clearly discernable by the Eye of Faith ? If the Eye of your Faith were open and clear , to look upon the Transcendent Amiableness which is in Christ , you could not chuse but Love him : could you see the Glances of his Eye , and the Sweet Smiles of his Lovely Face , as some have seen , your Hearts would be Overcome and Ravished with Love , and filled with Extacies of Joy and Ineffable Delight . More Particularly , There are the most Amiable Qualifications in Christs Person , to attract and draw forth your Love ; I shall instance in these six . 1. His Greatness and Authority . 2. His Holiness and Purity . 3. His Wisdom and Omnisciency . 4. His Truth and Fidelity . 5. His Fulness and All-sufficiency . 6. His Kindness and Mercy . 1. Consider Christ's Greatness and Authority , Aquila non capit muscas , The Eagle doth not pursue after Flies : Great Souls are not Affected , except it be with Great Things ; there is none so Great as Jesus Christ ; He is most Great in Honour and Dignity , He is most Great in Power and Authority . Excellency of Majesty , doth greatly engage the Love , and command the Hearts as well as the Obedience of Subjects : and those Princes that have the greatest Power and Authority , are the Darlings of the people , when they dont abuse their place by Unrighteousness and Cruelty , by Usurpation and Tyranny . If Power be managed with Clemency , and Authority with Kindness towards those that are under command ; so highly do Princes advance themselves hereby in the Esteem and Love of their people , that they will be ready to spend their Estates , and venture their Lives in their Service . Christ is the Prince of the Kings of the Earth , he is clothed with the Highest Honour , Arrayed with the most Excellent Majesty , Decked with the largest Power , and invested with the Greatest Authority . He is the King and Lord of Glory , He is Exalted to Higher Dignity than the greatest Potentate that ever lived upon the Earth ; yea he is advanced above all Thrones and Dominions , and Principalities and Powers , of the Glorious Angels which are in Heaven ; All Power is given to him in Heaven and Earth , Mat. 28. 18. He doth what he will in Heaven the Angels are at his Beck , and Execute his Will , go and come at his Command ; and he hath Power on Earth ; He is the Head of the Church , and Head over all unto the Church ; he can Restrain his Enemies , and conquer them , and bring them under his Feet at his Pleasure ; And whatever severity he doth shew sometimes in Executing his Judgments , and taking Vengeance on the Wicked , he doth never abuse his Power by Unrighteousness : He is most Just towards the worst , and punisheth them here lesse than their iniquities do deserve . But what kindness and clemency doth he shew to his own subjects and people ? and will not you have a great love to so great a Person ? should not the consideration of the high dignity of your Lord , raise your love of him unto a great heighth ? when Christ hath such Authority , shall he not command your hearts ? when Christ is invested with such power that he can defend you against the rage and cruelty of your most powerful and malicious adversaries , will you not love greatly such a Person , as well as trust confidently under the shadow of his Government ? 2. Consider Christs Holiness and Purity , some great Persons who abound in Wealth and Honour , who have some kind of amiable natural qualities , and acquired accomplishments which might render them very useful in their Countries , yet through their wickedness and debauchery , their filthiness and impurity , their impious and vicious lives , they stain all their other excellencies , and render themselves the objects of contempt and scorn , unto those who otherwise would bear great respect and love to them . But Christ is most amiable for his Holiness and Purity ; he was holy in his birth ; although born of a sinful woman , yet he was born without sin ; when he lived amongst impure sinners he kept his garments from all stains and spots , his heart and life were free from all pollutions , and never was he guilty of the least transgression either in action or the least inclination . O what an excellent Person was Christ when here upon the Earth ! how glorious in holiness , what bright beams of perfect purity and exact innocency did Christ scatter in those dark places of the Earth where he lived , and amongst those dark sullied sinners with whom he did converse ! how then doth Christ shine in holiness , now he is entred into the Holy of Holies , which is above ; and there doth coverse with none but such as are Holy ? I know because of Christs Holiness and Purity , he is the object of the hatred and enmity of the wicked and ungodly ; because Christ is an enemy unto their darling and beloved lusts , they have an enmity against Christs Person : when he was here below he telleth his brethren , John 7. 7. The World hateth me , because I testifie of it , that the works thereof are evil , and the hatred of the world doth still abide upon the same account ; Christ doth reprove the world of sin , and this the world cannot endure and away with ; the beams of Christs Holiness doe offend their Sore Eyes , his holy precepts do offend their carnal hearts ; yet notwithstanding this , he is a most sutable object for the love of Saints upon the account of his Holiness : such as are truely judicious will love them most who are best , and such are really the best Men and Women in the world , as are most holy ; if you are Christ's disciples indeed , you love holiness where ever you see it , and can you love the imperfect holiness which is in Gods people , and will you not love Christ who is perfectly , Infinitely holy himself , and the spring of all that holiness , which is to be found in any of the Children of Men ? if there be such a wonderful lustre in the derived holiness of some , that it makes them to shine as lights in a dark World , what a wonderful transcendent lustre is there in the origiginal holiness which is in Christ ! which as it is matter of great admiration , so it calls for great affection , Psal. 119. 140. Thy word is very pure , therefore thy Servant loveth it . Christ is the Word , not the written Word , but the Essential Word , and he is very pure , therefore you should love him . 3. Consider Christ's Wisdome and Omnisciency . Wisdom doth make the face to shine ; Learning doth advance some very highly in esteem ; such as know most , if their morals be sutable to their intellectuals , are most admired by those that understand what true worth is ; especially if there be spiritual Wisdome in conjunction with natural and acquired , if there be much Grace in the heart as well as much Knowledge in the head , how worthy are such to be beloved ? Daniel was a man of great learning and wisdome , skill'd in all the learning of the Chaldeans which was not sinful and di●bolical ; and besides this he was endued with divine wisdome by the teachings of the Holy Spirit ; the Angel told this Daniel more than once or twice , that he was a Man greatly beloved ; he was greatly beloved by the Lord of Heaven , greatly beloved by his Prince on Earth , and greatly beloved by his people , and by all , except some few that envied his prosperity and favor Daniels Wisdom did render him so universally amiable ; How then should Christ be beloved because of his Wisdom and Knowledge ! the wisdom of Christ is far beyond the Wisdome of Daniel , or the Wisdom of Solomon who was wiser than Daniel ; these men had Wisdome which made them famous and esteemed in their day , but Christ is Wisdome , the Wisdome of the Father ; they were children of wisdome , but Christ is the Father and Fountain of wisdome ; they had some jewels of wisdome , but the treasures of wisdome are hid and laid up in Christ , Col. 2. 3. they had learning and knowledge , but their knowledge was Ignorance compared with the knowledge of Christ , the greatest part of the things which they knew , being but the least part of the things which they knew not ; they knew some things , but Christ is omniscient and knoweth all things ; they knew many secrets of nature , but Christ knoweth the secrets of Heaven , the mind of God , and nothing is hid from him . How greatly beloved then should Christ belif you are wise you will , if you would be wise you must love Christ who is so Infinitely wise himself , and who alone can make you truly wise . 4. Consider Christs Truth and Fidelity , Truth and Faithfulness are very rare in our dayes , when Falshood and Deceit do so much abound ; what was said of old , Isa. 59. 14. 15. Truth faileth and falleth in the Street , the same may be said now ; and therefore such as are True without Guile , Faithful without Deceit , are worthy of great esteem and Love. But what Love should you give unto Christ , who is not only True , but Truth it self ; who is most Faithful in all his undertakings and promises , and never deceived any that put their trust in him , who is often better than his word , never worse ? you will love a true and faithful Friend , and will you not love a true and faithful Christ , the best Friend of the children of Men ? as Christs faithfulness should encourage your confidence in him , so it should endear your love unto him . 5. Consider Christs fulness and All sufficiency . Such as have large and plentiful Estates , are greatly beloved by the poor and indigent , if they find them also to have large Hearts and open Hands ready to distribute unto their wants and necessities ; none have such fulness and plenty as the Lord Jesus Christ , and none so willing to communicate of his fulness unto the wants of such as are poor in Spirit , and sensible of their need , Col. 1. 19. It hath pleased the Father that in him all fulness should dwell . There is not only Plenty in him , but fulness : not the fulness of the cistern , but the fulness of the Fountain ; not the fulness only of sufficiency for himself , but the fulness of redundancy for his people ; not some fulness for some things , but all fulness for all things that are good ; not fulness for some time and to continue but for a while , but all fulness doth dwell in him , and abide for all his people throughout all Generations ; and this not to depend upon the pleasure of men whose minds may alter , but it hath pleased the Father , it dependeth upon the pleasure of the Father who is always the same , and whose good will to his people is unchangeable . There is a twofold fulness in Christ for his people here ; besides his fulness of Glory which hath a reference to Eternity . There is a fulness of Merit , and a fulness of Spirit , 1. A fulness of Merit , in that full and perfect Righteousness which he hath wrought out for them , and which he doth impute unto them for their Justification . 2. There is a fulness of Spirit in Christ , the Spirit being given unto him without measure , which he doth impart and communicate unto them , for their Sanctification and Consolation . Christians you are empty , Christ is full ; you are poor , Christ is rich ; you are indigent , Christ is All-sufficient ; and will not you love Christ , who is able to do for you , beyond what you are able to ask or think , and is as willing as he is able to supply all your Spiritual necessities ? will you not love Christ who is an Overflowing & Everflowing ●ountain of Good , who hath inexhaustible treasures of Graces and Comforts in him , which are set open before you , and unto you , and every day you may freely come and fetch such jewels out of this Treasury , as are of higher worth and greater use than any Earthly Riches in the greatest Plenty and abundance ? 6. Consider Christs kindness and mercy . All the kindness of Men is unkindness compared with the kindness of Christ , all the Mercies of Men are Cruelty , compared with the Mercies of Christ. He is all kindness , all bowels , all compassion , all pity , all grace , all mercy to miserable lost mankind ; I shall not enlarge here because this will fall under the second head of Arguments , taken from the consideration of Christs Love. And if you add the kindness and mercy of Christ to all his other excellencies and perfections , surely he will appear to have incomparably the greatest attractives in him for Love , unto any that have not a very thick veil of unbelief before their Eyes to hide him from their view . Secondly , Consider what Christ is to the Father . 1. He is most nearly related to him . 2. He is most dearly beloved by him . 1. Christ is most nearly Related , and with all most perfectly like unto the Father . All the Creatures are related to God as their Maker , but Gods Children are more nearly related ; the Saints are nearly related to God , who are his Children by Adoption and Regeneration ; the Angels are more nearly related to God who are his Sons by Creation , and never were separated from him by sin ; but the Lord Jesus Christ is most nearly related unto God who is his Son by Eternal Generation : thus Christ is the only Begotten Son of God , and doth bear his Image most perfectly , being the brightness of his Fathers Glory , and the express Image of his Person . This near Relation of Christ , and his likeness to the Father doth call for your strongest love ; if you have reason to honour the Father , on the same account you have reason to honour the Son ; if you have reason to love the Father , you have the same reason to love the Son. You will love the Sons of Princes , and will you not love the Son of God ? you will love your own Children who bear your Own Image , and will not you love Christ who is the express Image of God ? we read of Christ , Phil. 2. 6. Who being in the form of God , thought it no Robbery to be equal with God. Christ ( without Robbery or Derogation unto God ) is equal with God in all Glorious Excellencies and Perfections , and therefore your highest and strongest love is his due , and without robbery you cannot withhold it from him . 2. Christ is most dearly beloved by the Father , 2 Pet. 1. 17. For he received from God the Father , Honour and Glory , when there came such a voice to him , from the Excellent Glory : This is my beloved Son in Whom I am well pleased , he then that is wort●y of the Fathers love , surely is worthy of yours ; he that is cheifly beloved by the Father should chiefly be beloved by you . Thirdly , Consider what Christ is unto all true Christians ; if you be such , Christ is your Shepherd , he feedeth you in green Pastures , he hath laid down his life for his Sheep , and will you not love such a Shepherd ? he is your Captain who hath conquered all your Enemies for you , and leadeth you on to take the spoils , and will you not love such a leader ? He is your Prophet , who teacheth you the most excellent things that ever were taught , the highest mysteries , the most Glorious Truths , which are of the greatest concernment to know and believe ; and he teacheth you in the most excellent way by his word and Spirit , opening your understandings as well as his Truths , giving you light and an eye to discern this light ; and will you not love such a teacher ? He is your High-Priest who hath made satisfaction for you , and withall maketh intercession for you , to reconcile ●ou unto God and his intercession is incessant and prevalent , and will you not love such an Advocate ? He is your King who ruleth you most powerfully and righteously , most Wisely and Graciously , and will you not love such a Soveraign . He is your Benefactor the most kind and bountiful , and no gifts are comparable unto his gifts , and will you not love such a friend ? He is your Brother , and if he be not a shamed to own you for his Bretheren and Sisters , will it not be a shame if you should withhold from him your hearts ? He is your Husband , and you are joyned to him by the Spirit and Faith in such Bonds as cannot be broken , and will not you embrace him in the arms of your dearest love ? He is your Redeemer who rescued and delivered you from Sin and Sathan , from Death and Wrath : He hath redeemed you by price , the price of his blood , and hath he not then given the greatest price for your Love ? he hath redeemed you also by conquest , and shall he not make a conquest of your hearts ? Surely you are altogether unworthy of these relations if you do not present Christ with your most endeared and choisest Affections . Thus far the Motives drawn from the Consideration of what Christ is . SECT . XII . THe 2d . sort of Motives to excite your Love to Christ , may be drawn from the consideration of Christs love unto true Christians . If you are Christians indeed , Christ loveth you , 1. with the Freeest Love. 2. With the Truest Love. 3. With the Strongest Love. 4. With the surest Love. 1. Consider that Christ Loveth you with the Freest Love : There are many motives and attractives for your Love to Christ , but Christs love to you is most free ; nothing in your selves to draw and engage his love , except deformity and enmity to him , except filthiness which he loatheth , and wickedness which his soul hateth be motives . There is no man in the world that loveth you but he find●th or fancyeth some loveliness in you , something to be a motive to draw his love to you ; witt is a motive to some , wealth to others , beauty to some , strength to others , near Relation to some , dear love to others , liberality to some , service to others ; greatness to some , goodness to others ; likeness whether it be in good or evil is a motive to the love of the most ; But Christs first love to you , is altogether free , that which is a motive to men and induceth their love to you is no motive to incline the Love of Christ : the sin which you brought into the world with you , and the many sins which since you came into the world have been committed by you , are enough to shut out all motives of Love in Christ , unto whom all sin is so odious and abominable . Whatever motive induced Christ to love you , it was not drawn from your selves , but it was drawn from his own bowels . And will not this free love of Christ incline you to love him ? Doth he love you most freely , and will not you love him most dearly ? Did Christ love you without any motive to draw his love ? and will not you love Christ in whom there are so many motives to draw your love ? Did Christ begin to love , and will not you make a return ? Did Christ love you under your deformity , and will not you love him in whom there is such perfect beauty ? If you now have any spiritual beauty , it is through the comeliness which Christ hath put upon you , but Christs first love was free , which is Matter of the greatest admiration , and should be a Motive unto the greatest Affection . 2. Consider that Christ loveth you with the Truest love : There is little true love in the world , you have many that truly hate you , few that truly love you : and there is much dissimulation in the pretended love and affection of some ; all that Flatter you do not truly love you ; love in shew and outward appearance , in good words and fair speeches is common , but love in deed and in truth , that evidenceth it self in real offices of Love , where there is the greatest need , this is rarely to be found . Iob complaineth , Iob 6. 15 , 16 , 17. My brethren have dealt deceitfully like a brook , and as the stream of brooks they pass away ; which are blackish by reason of the ice , and wherein the snow is hid ; what time they wax warm they vanish , when it is hot they are consumed out of their place . In the prosperity of Iob he had many friends , and their love and friendship did seem to have some strength and consistency , like the ice upon the brook ; but when heat of trouble and calamity came upon Iob , then the love of his friends did melt and vanish away like ice and snow before the warm beams of the Sun : the Love of the most is selfish , for their own ends , and therefore when their love is not like to be beneficial , but rather create trouble and prejudice to themselves , it cometh to nothing . True Christianity doth teach another kind of Love , and those that are powerfully Religious have a true love , which is ready to shew it self most in an Adverse estate . But none do or can love you with such a true love as Jesus Christ ; there is no flattery or dissimulation in his Love , his love is not in the least counterfeit , it is not in the least selfish and for his own ends ; he doth not love you to Receive good from you , but that he might Do good unto you : He loveeth you not onely in Prosperity , but chiefly He doth evidence his love in Affliction and adversity . He is a present help in the time of trouble , and then doth give the most tender demonstrations of his Love ; he is touched with the feeling of your infirmities when you are tempted , and sympathizeth with you in your sorrows when you are afflicted ; He shewes his Love in visiting you under your troubles , in supporting you , in relieving you , and in delivering you , Oh! what Love should you have unto the Lord Jesus Christ , who Loveth you with such a True love ? 3. Consider th●t Christ Loveth you with the Strongest Love. His love is more strong than ▪ Death , more ardent than the Fire , which hath a most vehement Flame . The strength of Christs Love to you doth shew it self in the activity of his Love , in his Doing for you ; and this will appear in three things , 1. In what he hath done for you , 2. In what he is doing for you . 3. In what he will do for you . 1. The strength and activity of Christs Love to you , doth shew it self in what Christ hath done for you ; I shall briefly name some particulars . 1. It was the strong Love of Christ which brought him down from heaven for you , to assume your Nature , what manner of love was this that God should become man ! that Spirit should become flesh , that he who made the world should be born of a mean Virgin , and all for your sakes ! 2. It was the love of Christ which made him to fullfil all righteousness for you ; He yielded perfect obedience to the Law both Moral and Ceremonial , that you might have the benefit of it . It was the Love of Christ which made him submit himself to the temptations of the Devil for you , that he , suffering being tempted , might be able to succour you when you are tempted . 4. It was the Love of Christ which made him endure the contradictions of sinners for you ; he bore many affronts , contumelies , envyings and blasphemies of wicked men , that he might give you an example how to carry your selves under the like circumstances . 5. It was the Love of Christ which made him lay down his Life for you , Ioh. 15. 13 , 14. Greater love hath no man than this , that a man lay down his life for his friend : ye are my friends . That such a person as Christ , so excellent , so innocent , should undergo death , and such a death as that of the Cross , so disgraceful , so painful ; that he should submit to such Ignominy , and endure such Agony , such tearings in his flesh , such pressures in his spirit , and that with such resolution and willingness , with such submission and patience , and that for such as you , although now his friends , yet whilst in a state of Nature strangers and enemies ; here was Love stronger than death ! Oh the height ! Oh the depth of this Love ! There are such dimensions in this love of Christ , as the longest line of your most extended thoughts and imaginations can never be able to reach and measure . 6. It was the Love of Christ which raised him again from the dead for you , Rom. 4. 25. Who was delivered for our offences , and raised again for our justification . 7. It was the Love of Christ which carryed him up from earth to heaven , where he was before for you , Ioh. 16. 7. Nevertheless I tell you the truth , it is expedient for you that I go away ; for if I go not away the Comforter will not come unto you ; but if I depart I will send him unto you . 2. The strength and activity of Christs Love to you doth shew it self in what he is Doing for you . 1. He is interceding for you at the right hand of God ; Rom. 8. 34. Who is he that condemneth ? it is Christ that died , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . It is through Love that Christ doth plead for you in Heaven , that your persons may be accepted , your sins pardoned , your prayers answered , and that the Holy Ghost may be sent down to you to teach sanctifie and comfort you . 2. He is preparing a place for you , Ioh. 14. 2. In my fathers house there are many Mansions , if it were not so I would have told you , I go to prepare a place for you . It is through love that Christ as your forerunner is for you entred into the glorious Palace that is above , to take possession of it for you , and to prepare places there for your reception . 3. The strength and activity of Christ's love to you doth shew it self in what he will do for you . 1. He will keep you in his hand that none shall pluck you thence , Ioh. 10. 28. They shall never perish , neither shall any man pluck them out of my hand . Because you are received into the arms of his love , therefore you shall be kept by the hand of his power , and therefore you shall never either finally or totally fall away . 2. Christ will make all things work together for your good , Rom. 8. 28. And we know that All things work together for good to them that love God. Christ hath an endeared love to all you that love God , your love being the fruit of his ; and when Men and Devils conspire together to do you mischief , Christs love will turn it unto your spiritual advantage . 3. Christ will stand by you in trouble and at death , Iohn 14. 18. I will not leave you comfortless , I will come unto you . When affliction doth arise , especially if it be for his sake & you are bereaved of all outward Comforts , Christ will not leave you comfortless , when friends fail , and flesh fails , and Heart fail , yea and life fails , Christ will not fail , but will stand by and strengthen you , and be a light to you in your darkest hours , a stay to your Spirits when they are ready to sink within you . 4. After death Christ will take care of your Souls , he will not suf●er them to wander they know not whither , he will not suffer the Devil to seize on them as his prey , but he will send his Angels to conduct and convey them into the heavenly paradise , that where he is there they may be also , Luk. 16. 22. And it came to passe that the Beggar died and was carryed by the Angels into Abrahams bosom , 2 Cor. 5. 8. We are confident , I say , and willing rather to be absent from the body and present with the Lord. 5. Christ will raise up your Bodies at the last day , if your Bodies should be consumed by Fire , or drowned in the Water , or rot in the Earth , whatever becometh of them , the Lord Jesus at his second glorious appearance will find them and raise them , and transform them into the likeness of his most glorious body , Iohn 6. 40. And this is the Fathers will which hath sent me , that every one which seeth the Son and Believeth on him may have Everlasting Life ; and I will raise him up at the last day , Phillip . 3. 20. 21. For our Conversation is in Heaven , from whence we look for the Saviour , the Lord Iesus Christ ; who shall change our vile Body , that it may be fashioned like unto his glorious Body . 6. Christ will send forth his Angels to gather you into the society of the Elect that have lived in all Ages and all Parts of the World , and to convey you into his presence , to meet him in the Air when he cometh to Judge the World , Math. 24. 31. And he shall send his Angels with a great sound of a Trumpet , and they shall gather together his Elect from the four Winds , from one end of Heaven unto the other , 1 Thess. 4. 16. 17. For the Lord himself shall descend from Heaven with a shout , with the voice of the Archangel , and with the trump of God , and the dead in Christ shall rise first ; then we which are alive and remain shall be caught up together with them in the Clouds , to meet the Lord in the Air. 7. Christ will own you , and crown you , and admit you into the Kingdom of Heaven , which he hath prepared for you . Math. 25. 34. Then shall the King say unto them on his right hand , Come ye Blessed of my Father , inherit the Kingdome prepared for you from the Foundation of the World. Here is strong and active love indeed ! and shall not the consideration of this love of Christ raise and highten your love unto him ? shall it not provoke and excite you unto activity of love , unto the lively and most vigorous exercise thereof ? hath Christ united himself to your nature ? and shall not your Hearts be united to his Person ? hath he fulfilled all Righteousness for you ? and will not you fulfill his command of Love ? hath he endured such temptations contradictions and sufferings upon your account and given himself to dye for you ? and will not you give your Hearts unto him ? hath he risen from the dead , and Ascended into Heaven for you ? and will not your Affections arise from the Earth and Ascend into Heaven , where Jesus Christ is ? Doth he plead in Heaven with the Father for you ? and will not you hearken to his pleadings , by his Word and Spirit with you for your love ? is he preparing a glorious Mansion for you in his Fathers house ? and will not you prepare a place for him and entertain him in the inner room of your chiefest Affections ? doth and will he keep you in his hand ? and will not you embrace him in your bosoms ? will he make all things work together for your good ? and will not your Affections work towards him ? will he stand by you in trouble and at Death ? and will not this put life into your love ? will he send his Angels to convey your souls into his presence , when separated from our Bodies ? and shall not your Hearts get to him and lodge with him before ? will he raise up your Bodies at the last day ? and will not the hopes of this raise up your Affections ? shall you be caught up in the clouds to meet the Lord in the Air , & will Christ there own and crown you ? and will not the believing fore-thoughts of this ravish your Hearts with love to Christ , and transport you with unspeakable joy ? the strength of Christ's love to you methinks should engage your love for him , not only in the the Truth of it , but also in the strength of it . 4. Consider that Christ loveth you with the surest love . Some Friends may love you a while with some kind of strength and ardency , but such differences may arise between you , as shall soon weaken and cool their love , and of Friends they shall prove strangers , yea become Enemies unto you : or if their love doth abide , it is not sure , because they may not abide ; if their Love dye not whilst they live , They may soon dye , and then their love is at an end : but the love of the Lord Jesus Christ unto you is the most Sure love : if he begin to love you he will continue to love you ; if he love you once he will love you to the end or rather without end ; the love of Christ is not subject to mutations and changes like unto ours ; if you 〈◊〉 in your love , he will not fail in his love , and though you offend him , he is not irreconcileable ; he may indeed upon unkindness on your side withdraw the manifestations of his love for a while , but he will never wholly remove his love from you , the love of Christ admits of no changing , knows no ending . Christians , what motives can you find in any person , or any thing in the world which you have seen , comparable to those which you have in this Lord Jesus Christ , though you have never seen him ; He is a Person most amiable in himself , his Greatness , his Holiness , his Wisdome , his Faithfulness , his Fulness , his Kindness do make him shine with an admirable lustre ; his Relation to the Father , and the love which the Father doth bear to him , his Relation unto you , being your Shepherd , your Captain , your Teacher , your Advocate , your Soveraign , your Benefactor , your Brother , your Husband , your Redeemer , all these do commend him to your love , but when matchlesse beauty and lovliness do meet in a person that doth bear matchless love to you , when this most amiable Lord Jesus doth love you with such a free love , such a cordial love , such a strong and active love , such a sure and constant love ; when his love is incomparable , surpassing all other love , and incomprehensible surpassing all knowledge . O with what activity ardour and constancy , should you love so suitable an object ! SECT . XIII . THe third sort of motives to excite your love unto Christ , may be drawn from the consideration of Christs Benefits . If you are true Christians you have 1. Spiritual Light from Christ. 2. Spiritual Life from him . 3. The Pardon of sin from him . 4. The Robes of Righteousness from him . 5. The Peace of Conscience from him . 6. The Joyes of the Holy Ghost from him . 7. The Riches of Grace from him . 8. The Dignity of Children from him . 9. The Spirit of Prayer from him . 10. Title to the Kingdom of Heaven , with the first Fruits and fore-tastes of it from him here , and shall be put into the possession of it by him hereafter . 1. You have Spiritual light from Christ ; Christ is the Sun from whom all the beams of this light do come : time was when you were not only in the dark , but darkness ; but Jesus Christ did enlighten you , Eph. 5. 8. For ye were sometimes darkness , but now are yee light in the Lord ; walk as Children of the light : it is Christ that hath turned you from darkness to light , that hath translated you out of darkness into his marvellous light , he hath caused a marvellous light to shine into your minds , whereby he hath discovered to you the wonderful things of the Law , that thereby you might discern the odious nature of Sin ; and whereby he hath discovered to you the wonderful mysteries of the Gospel , that thereby you might discern the excellency of Gospel-priviledges , and the exceeding Riches of Gods Grace and Kindness through Jesus Christ. Christ hath opened your Eyes to see the chiefest evil , that you might be delivered from it , and the chiefest , good and happiness that you might attain unto it . And doth not this light which you have from Christ call for your love ? If the man that was born blind , and was cured of his natural darkness by Christ , did love Christ for this favour , so as boldly to plead for him before the Pharisees , though he were for it cast out of the Synagogues , as you may read in Iohn 9. How much more reason have you to love Christ , who hath cured you of your Spiritual darkness ; which had it continued , you would have gone blindfold to Hell , where there it blackness of darkness for ever ? 2. You have Spiritual life from Christ ; you were Spiritually dead , and Christ hath quickned you , Eph. 2. 1. You hath he quickned who were dead in sins and trespasses . We read that Christ raised Lazarus from the dead after he had been buried four dayes , Iohn 11. Lazarus did love Christ before , but no doubt this Resurrection of him so wonderfully did endear his love to Christ exceedingly ; and shall not Christs raising you up from your Spiritual death , raise your Hearts unto a great height of love to Christ ! you will greatly love one that is instrumental to save your natural life , when in great hazard and danger , especially if he should do it by venturing his own ; and will you not greatly love Christ who hath given you Spiritual life , which is far more excellent than the life of Nature ; and when he dyed that you might live , and when if you had not received this Spiritual life from him , you could not have escaped eternal Death ? 3. You have the pardon of sin from Christ ; this Christ hath purchased for you , and the purchase hath cost him dear , even his blood which was of more worth than the treasures , were there so many , of ten thousand worlds ; this Christ hath sued out for you by his intercession at the right hand of God. Whilst you were under the guilt of sin you were bound over by the Justice of God to suffer the vengeance of Eternal Fire ; but being pardoned your obligation to future punishment is taken off , and you are no more lyable to wrath to come , and the vengeance of Hell , than if you had never si●n'd . And will you not love the Lord Jesus Christ , who hath procured for you so great a priviledge ? we read of one that had much forgiven her , and she loved much , Luk. 7. 47. and have not you had much forgiven ? have not your sins been very numerous , and very heinous ? and hath Christ obtained the pardon of them all ? and will not you love Christ much ? 4. You have the Robes of Righteousness from Christ : you are born naked of Original Righteousness , and you could not work out any actual Righteousness for your selves that might cover your nakedness , whatever you wrought your selves it was rags that could not cover you , and it was filthy rags which did pollute and defile you . Christ hath given you the Robes of his perfect Righteousness to cover and adorn you withall , and therein you are accepted as perfectly Righteous in the sight of God. O how should we love the Lord Jesus for this Garment ; if your Bodies were naked and one should give you clothes to cover you , especially if they were rich clothes , you would love such a person ; and will you not love the Lord Jesus Christ who hath given you a garment to cover your Souls , and that a very rich one , even the Robes of his most pure and unspotted Righteousness which by Faith is put upon you ? 5. You have peace of Conscience from Christ. This is that peace which the Scripture telleth us passeth all understanding , Phil. 4. 7. It passeth all understanding to know the worth of it ; such as have this peace would not leave it upon any account , they would part with Estate or Liberty , or Life rather than part with their peace ; and those which have it no● , but now do slight and neglect it , yet if they be awakened by the sides of the Grave , and when they are come to the confines of Eternity , then they would value this peace , and would give all the world ( were it at their dispose ) for it . Th●● Jewel of peace you have from Jesus Christ , he hath purchased it for you , the chastisement of your peace was upon him , and he hath promised and bequeathed it in his last will and Testament unto you , Iohn 14. 27. My Peace I leave with you , my Peace I give unto you . In his reconciling you unto God he hath laid a Foundation for this peace in all you that are true believers ; and if he have moreover spoken peace to you in giving you well grounded evidences of your Reconciliation ; if after raising a Storm , he hath sent a calm into your Spirits , and given a sweet f●renity unto you in the testimony of his Spirit to and with your Spirits that your peace is made with God , O how should this draw sorth your love to Christ ? 6. You ha●e the Joyes of the Holy Ghost from Christ. We read of the Thessalonians , that they received the Word in much Affliction , with Ioy of the H●ly Ghost , 1 Thess. 1. 6. Such are ●hose Joys spoken of in the Text , which are unspeakable and full of Glory . These are not Carnal joys but Spir●tual , which are of a higher nature and sweeter relish , that have a higher object , and are the beginnings of Eternal Joys ; if you have these joys in any measure , you have them from Chri●● ; he sends the Holy Ghost from heaven to be your Comforter , to fill your Hearts with Spiritual joys , and shall not your hearts then be fil●ed with love to the Lord Jesus who is the Author of them ? 7. You have the riche● of Grace from Christ : if any of you were poor and ready to starve with hunger and cold , and a rich man should give or send to you a chest full of Gold and S●lver or a C●binet full of Jewels worth many thousand pounds ; would you not love such a B●nefactor ? the Lord Jesus hath given you the riches of Grace , the least measure of which is really of more worth than the vastest treasures of Gold Silver and precious Stones , that ever was gathered together ●nd heaped up by the most wealthy man that ever lived upon the face of the Earth ; and will you not love Jesus Christ who hath given you these ine●timable riches ? 8. You have the Dignity of Children from Christ ; 1 Iohn 3. 1. Behold 〈◊〉 manner of Love the Father hath bestow●● upon us , that we should be called the Sons of God! this priviledge of Adoption is bestowed upon you , not only by the Father , but also by the Son ; Iohn 1. 12. But as many as received him , to them gave he Power to be come the Sons of God , even to them that believe on his name . We read of some raised from the dust , and lifted up from the dunghill to sit with Princes , Psal. 113. 7 , 8. It is a far higher advancement to be lifted up from the d●ng●ill of sin , and of slaves to lu●ts , and Children of the Devil , to be made the So●s and Daughters of the Lord Almighty . This honour have all the Saints , and it is Jesus Christ who hath conferred this honour upon you ; and will not this endear your love to Chri●t ? 8. You have the Spirit of Prayer from Christ ; being Sons , the Spirit of the Son is sent down into your Hearts whereby you are enabled to say Abba Father , Gal. 4. 6. through Christ you have access unto God by the Spirit , Eph. 2. 18. It is the Spirit of Christ which helpeth your infirmities in Prayer ; that formeth your Petitions , that enableth you to Pray with Faith and Life , and Fervour . Through Christ you have free Admittance to the Throne of Grace , through Christ you have Assi●●ance by his Spirit to Pray in Prayer ; through Christ you have Audience , and Gracious Returns ; O how are you beholden unto Christ ? and how should you love him ? 10. You have a Title to the Kingdome of Heaven from Christ. Through Christ you are Children , and through Christ you are Heirs . It is Christ that gives the first Fruits of the Heavenly Canaan , the earnest of the future Treasure and Inheritance which he hath promised , and the foretastes sometimes of those Soul ravishing Pleasures , which the Saints shall have in Fulness , and to Eternity , when they are received up into Glory . And it is Christ that hereafter will give Possession unto you , of the Kingdome of Heaven . At the Day of His Glorious Appearance , after he hath owned you before the whole World of Angels and Men , and Honoured you to be His Assessors in His Judging and Condemning the Wicked ; he will receive you with Acclamations of Joy and Triumph , into the Glorious Pallace of the New Ierusal●m , where you shall have the Beatifical Vision and Fruition of the Glorious Iehovah , and be made partakers of such Glorious Felicity as hath not now entred into your Hearts to conceive . And will not the Consideration of all this set your hearts on fire with love to Christ ? Christi●●s , is there any Person like to Christ's Person ? is there any love like to Chri●●'s love ? are there any benefits like to Christs benefit● ? No no he is imcomparable in all ; methinks then you should by this t●me ●eel your love to Christ like Fire to burn within with 〈◊〉 flame ? or methinks your love to Christ should be like water , I mean the waters of the Sanctuary spoken of Eze● 4. 7. 3 4 , 5. which at en●●ance were but to ●he Ankles , a little further were up to the Loyns , a little further a deep River over the head , where a man might swim ; methinks you should perceive an encreasing of your love under these various motives , if your love were more shallow at first , methinks by this time it should have got some depth ; when such Winds do blow , the waters should flow and overflow , methinks your love to Christ should be raised unto a high tide , and run with a strong Stream . Thus for the motives drawn from the consideration of Christs Benefits , all which are so many Orators for your love . SECT . XIV . THe fourth and last sort of Motives to 〈◊〉 your love to Christ may be drawn from the consideration of that love which Christians have or shou'd have unto him ; and here consider , 1. The Duty . 2. The Priviledge . 3. The Honour . 4. The Wisdom . 5. The Excellency . 6. The Necessity . 7. The Usefulness . 8. The Delightfulness . 9. The Attainableness of this love to Jesus Christ. 1. Consider it is your Duty to love Christ ; if it be your Duty to have a Natural affection unto Parents & Children , it is much more your Duty to have spiritual affections unto Christ ; If it be your duty to have conjugal affection unto your Earthly Husband and Wife ; it is a greater duty to have conjugal love unto this your heavenly Husband . If it be your Duty to love Brethren , Sisters and Kindred , that love you , it is a greater Duty to love Jesus Chri●t , who loves you above all Relations ; if it be your Duty to love your Enemies , it is much more your Duty to love Christ who is your best Friend . It is the will of your Heavenly Father that you should love Christ ; the Devil would have you ●ate him , but God would have you love him , and whether it be most reason that you should obey the Will of God or the Will of the Devil , judge ye . It is the Will of Christ that you should love him ; the will of the flesh is against this love , but whose will ought you to comply withall ? you are not debters to the Flesh that you should obey it's command , neither are you Debters to any Creatures to give them your choicest affections , but you are debtors unto Christ to give him your chief love : Christ hath most right to your love , and will you not give to Christ his due ? if you are bound to give men their due , are you not much more bound to give unto Christ his due ? Christs due is your best , and have you any thing better than your Hearts to present him withall ? will Christ accept of any thing at your hands , should you withhold from him your Hearts ? had you Thousands of Rams , and ten Thousand Rivers of Oyle to offer to him , had you all the Treasures of the Earth at your dispose , and should lay it down all at his feet , it would be all slighted and disregarded by him , if you give away yours Hearts from him . 2. Consider it is your Priviledge that you may love Christ , that Christ will give you leave to do it , and kindly accept of your Love. Should Beggars fall in love with Princes in order to the Marriage Union , both their Persons and Love would be rejected with scorn , anger and disdain : There is a far greater distance between you and Jesus Christ , than there is between the highest Prince and the meanest Beggar ; and yet the Lord Jesus Christ doth give you leave to love him with a Spiritually conjugal love , in orde● to the nearest Spiritual Union and Conjunction ; and notwithstanding his greatness and your meaness , he is not ashamed to give entertainment unto your Love ; although you are so mean as Creatures , & have been so vile as Sinners , yet he doht not scorn and disdain you , but both Persons and Love may find ready acceptance with him . It is your duty to love Christ because he commands you , and it is your Priviledge that you may love Christ because he allows you to do it . 3. Consider it is your Honour to Love Christ. The real Honour of any is not the Noble Blood which runs in their veins the high lineage from whence they are descened , the great Titles with which they are Invested , or the most eminent Earthly dignities unto which they are advanced : The Heathen could say , Et Genus et Proavos , et quae non fecimus ipsi vix ea nostra voco ; our stock and noble Ancestors , and what we have not done or deserved our selves , we can hardly call our own . And Virtus sola & unica Nobilitas : Vertue is the only true Nobility . And the Scripture telleth us , that the vilest Men are exalted , Psal. 12. 8. and that the most high ruleth in the Kingdom of Men , aud giveth it to whomsoever he will , and sette●h up over it the basest of Men , Dan. 4. 17. Princes and Nobles by their Vices and Wickednesses may render themselves more vile then the Earth under their Feet , more base than the mire in the Streets . The Word of God accounteth only them to be truly Honourable , that are truly Gracious ; and this Grace of Love to Jesus Christ doth put a great Honour and lustre upon all those that have it . There is no greater and higher object for your love than the Lord Jesus Christ , a person of so great eminency and excellency : the Love of Chri●t doth enoble the Heart , and none in the world have such truely great and generous Souls , as those who have the graeatest love to him . According to the Spirit , so is the Man , ●ither , B●se or honourable ; and according to the chief love , so is the Spirit ; if your Heart do chiefly love any inferiour things , as all sublunary things are , hereby you are debased and dishonoured ; if your Heart chiefly love Christ who is a Superior good and superlatively amiable , hereby you are dignified and become truly honourable . We read of Hope ( that is the Grace of Hope ) that it maketh not ashamed , Rom. 5. 5. And the same may be said of this Grace of Love to Jesus Christ , it maketh not ashamed . The most in the World do love those things which one time or other will make them a shamed ; the covetous will be ashamed of their love of Riches , and the voluptuous will be ashamed of their Love of Pleasures , and the Ambitious will be a shamed of their love of Honours ; disappointment of Happiness and true contentment will make all ashamed of their inordinate Creature-love , especially when they come to reap the bitter Fruit of their Sin in their Everlasting punishment . Rom. 16. 21. What ●ruit had you then in those things whereof you are now ashamed , for the end of those things is Death . But the love of Christ maketh not ashamed , it is no matter of dishonor and therefore neither is nor will be matter of shame for any to love Jesus Christ with the greatest Strength and Ardency : if the wicked do despise and scorn Gods people , upon the account of this love , their scorns are their reall Glory , as on the contrary their esteem of any upon the account of sin , is a reall shame and dishonour . 4. Consider , It is your Wisdom to love Christ. Deut. 4. 6. Keep therefore and Do them , for this is your Wisdom and Vnderstanding in the sight of the Nations , which shall hear these Statutes , and say surely this great Nation is a Wise and Vnderstanding People . None have such Wisdom and Understanding as those who have and keep this Statute and Com●●ndment to love the Lord Jesus Christ , Psal. 111. 10. The fear of the Lord is the beginning of Wisdom , a good Vnderstanding have all they that do his Commandments T●e fear of the Lord and the love of Christ are always in conjunction , or rather the former doth include the latter ; this is the beginning and cheif part of Wisdom , and those have the greatest Understandings , who have the strongest Affections to the Lord Jesus Christ. The love of Christ is the most reasonable and therefore the most wise love . That love is most reasonable , which is chiefly carryed forth towards that object which is most suitable and really most Amiable ; none so suitable and amiable an object as the Lord Jesus Christ , as appears in what hath been already said concerning Christs Person , Christs Love , and Christs Benefits . Such as love other persons or things with a cheif love , they are mistaken in the objects of their love , they apprehend more excellency and desirableness in them , than really is in them , and so their love is a foolish love and unreasonable , there being nothing really worthy of it , nothing really amiable in the cheif place beneath and besides Christ. Such as make choice of Christ for the object of their chief love , they make the wisest choice , there are really those excellencies in him which they apprehend , and beyond what they can possibly apprehend and conceive . They are fools that are slow of Heart to love Christ , and they are most wise that are most forward unto this love . It is your Wisdom to love Christ cheifly , and to love Christ ardently , such Wisdom as will make your faces shine in the Eyes of good men , and which will put a lustre upon your Spirits in the Eyes of God ? True Wisdom doth not consist in the invention of curious and quaint Notions , in the framing sound and rational Deductions , in uttering the sense of the mind in neat and florid Expressions ; but the cheif Wisdom doth lie in the right placing of the Affections , and none have attained so high a pitch of true Spiritual Wisdom , as those that have attained the highest pitch of love to Jesus Christ. It is matter of great wonder , when there is the greatest reason and the strongest arguments for the love of Christ , that Men of the greatest Parts and Learning , who have heard of Christ , do not readily fall in love with him , and attain higher degrees of this love , than others of a more inferior capacity : But the Scripture must be fulfilled , Math. 11. 25. I thank thee O Father , Lord of Heaven and Earth , because thou hast hid these things from the wise and prudent , and revealed them unto babes . Such of you as are but Babes in worldly Wisdom and humane Learning , as have but mean natural parts , and no improvement by education , yet if you love the Lord Jesus Christ above all persons and things in the World , you are far more Wise than the greatest Schollars that are without this love . 5. Consider the excellency of this Love unto Jesus Christ ; as the Knowledge of Christ is the most excellent knowledge , Phillipians 3. 8. Yea doubtless I count all things but loss , for the Excellency of the Knowledge of Christ Iesus my Lord : So the Love of Christ is the most excellent love . It is a love of the most excellent object , the Lord Jesus who is so Excellent ; it is a love of the most Excellent original , it cometh down from Heaven , it is wrought by the Spirit of God ; it is a love that renders them most excellent that have it . The wicked that are without this love , are like dross ; the Righteous that have it are like Gold ; the wicked that hate Christ , are like dirt ; the Righteous that love him are like Jewels ; other loves do darken and defile , the love of Christ doth brighten the Spirit and renders Men truly illustrious , and the excellent of the Earth . 6. Consider the Necessity of this love unto Jesus Christ. 1. The love of Christ is universally necessary : some of you have need to do this thing , and others of you have need to do that ; but all of you have the greatest need to love Christ : some of you have need of this Friend , and to love him , that you may keep him , and others of you have need of another Friend , one Friend ; cannot serve the necessities of all ; but all of you have need of Christ for your Friend : he is the only Friend that can serve all your necessities , and you have need to love him above all Friends ; it is necessary that you who are poor should love Christ , who have but few or no Friends ; and it is necessary that you who are rich should love Christ who have many Friends ; Christ being a Friend instead of all to them that have none , and better than all to them that have the most . 2. The love of Christ is absolutely and indispensably necessary : it is not necessary that you should climb up into a high seat of dignity and honour ; but it is absolutely necessary that your Affections should climb up and ascend to Jesus Christ who is above ; it is not necessary that you should abound in wealth , that you should have full bags , and full coffers , and much riches in your houses , but it is absolutely necessary that you should have the Riches of this Grace of love to Jesus Christ in your Hearts . Food is not so necessary to satisfie your hunger , clothes are not so necessary to cover you● nakedness , houses are not so necessary to shelte● you from the injury of the Weather ; the most needful thing is not so necessary to you● bodies , as this love to Jesus Christ is necessary to your Souls . You may be poor and in the lowest condition here on Earth , and yet be truly happy whilst you live , and Eternally happy in the other world , if you have this love , to Jesus Christ ; but without this love whatever your Riches , and Honours , and Friends , your Earthly delights and enjoyments be though never so desirable , never so plentiful , yet you are miserable , and shall be , miserable . You may love other Persons and Things in the world subordinately , but you must love Jesus Christ cheifly , otherwise you are under the curse both of the Law and Gospel , and you cannot escape the vengeance of Hell. 7. Consider the Usefulness of this love unto Jesus Christ. 1. The love of Christ is useful in Prosperity to ballast the Heart , that it be not overset with the full gales of a flourishing condition : it is of use to moderate the Affections to lawful things ; and it is of use to keep the Heart from unlawful and sinful loves ; if Christ have not your Hearts , some base and foolish lusts will have them , which will wound your Consciences with guilt , and peirce your Hearts thorow with many sorrows . 2. The love of Christ is useful in Adversity , to bear up the Heart from sinking and being overwhelmed with the Winds and Waves of Trouble and Affliction ; it is of use to establish the Heart from being extraordinarily moved in the most Stormy times : not only Faith but Love too is of a fixing nature to keep from amazing fears of evil tidings , and the greatest perils ; and of a strengthning Nature to stay and support the Spirit and keep off pressing Griefs and despondencies in the darkest and most doleful days . 3. The love of Christ is useful to quicken and excite unto duty , this makes the yoke of Christ easie , and will enable you to draw cheerfully therein ; this makes the burden of du●y ( so accounted by the most , ) to be no burden in esteem ; if you have much love unto Christ you will account duty to be your priviledge , and the Service of Christ to be freedome , and none of his commands will be grievous , but all of them joyous unto you ; if you have much love unto Chri●t , your Hearts will be ensiamed hereby with zeal for your Masters Glory , and you will never think you can do too much for him . 4. The love of Christ is useful to arm you against Temptations . If Faith be a Shield , Love to Chri●t is a Brea●-pla●e against the sharpest Darts which the Devil can throw at you ; ●ove to Christ doth Garrison your Hearts against this Enemy , and is a strong defence against any overtures which the Devil may make in his Temptations to draw you to sin : how can I do this evil and offend my dear Lord , will be the answer of love to repel temptations to sin , whatever alluring proffers they be accompanied withal . Temptations will have no force to prevail over you , if this love of Christ be strong within you . 5. The love of Christ is useful to fit you for the cross and the greatest sufferings which you may be called unto for the sake of Christ. If you have great love to Christ , you will be ready to suffer for Christ with patience and with 〈…〉 ; the heaviest cross will seem light , disgrace and shame will be accounted honour , losses will be esteemed gains , pains , pleasures , or at least priviledges : prisons will seem Pallaces , and death will be accounted life . O how have some run to the stake and embraced the Flames of Fire kindled to burn them , when they have felt the fire of love to Christ burning strongly within them ! thus this love is usefull in Life . 6. The love of Christ is useful at death . This love in its strength will put a beauty upon the Aspect of death , which seems so grim and terrible unto the most . If you have much love to Christ , you will look upon death as Christs messenger sent for you to bring you out of the dark Prison of of the World and the Body , and to convey you into the Mansions of Glory , where your dear Lord is , and you will not be unwilling to leave the World that you may live with Christ. 8. Consider the sweetness of this love unto Christ. If there be sweetness in the love of the Members , there is much more sweetness in the love of the head ; if there be delight and comfort in the love of Christs disciples for their Masters sake , there is much more delight and comfort in the love of Christ himself the Master for his own sake ; the Apostle telleth us of comfort in love , Phillip . 2. 1. that is in the love one of another , but the consolations in the love of Christ are far exceeding ; there are no such sweet motions of Heart , as those of the strong and fervent outgoings of it in its love to Christ , especially when Christ doth draw near and manifest his love unto the Soul. Christ , doth rejoice in his love unto his Disciples , and they may rejoice in their love to him , and this joy in the love of Christ is a full joy : Iohn 15. 11. These things have I spoken unto you that my joy may remain in you , and that your joy may be full : in the former verse Christ speaketh of his love to them , and here of his joy in them they were the objects of his joy as they were the objects of his love , and according to the measure and strength of their love to Christ , so is the fulness of their joy in Christ. Cant. 4. 9. Thou hast ravished my heart , my Sister my Spouse , thou hast ravished my Heart with one of thine Eyes , with one chain of thy neck : they are the words of Christ the Beloved , unto his Spouse the Church , expressing the ravishing delight which he found in her Looks of Faith , or glances of Love , and the chain of Graces which she was adorned withall . How then may your Hearts be ravished with unspeakable delight in looking upon Christs most amiable face , and in the fervent actings of your love unto him ? when a glance of his Eye , a smile , a beam from his countenance doth enkindle a fire in the breast , and this fire of love to Christ doth burn and flame ; O how sweet is this flame , beyond what tongue is able to express . 9 And lastly , Consider the Attainableness of this love to Chr●●t . B●u●ts are not capable of this love to Chri●t , but you are capable : as your minds are capable of knowing him , so your hearts are capable of loving him . Others have attained this love who were as much without it , and as much averse unto it , as any of you may be . Here you are capable , hereafter if you live and dye without it , you will be utterly uncapab●e . You have now the means of Grace , and as of other Graces , so of this Grace of love to Christ , in the diligent use of the means you may attain there unto . Thus I have done with the Motives to excite you unto the love of Christ. SECT . XV. THe second thing propounded in the Prosecution of the use of Exhortation was to give Directions , and the directions will be of two sorts . 1. How to attain this love to Christ. 2. Wherein to show this love to Christ. First , How to attain this love to Christ , and here I shall , 1. Direct you how you may attain this love to Christ in the truth of it , where you are wholly without it . 2. Direct you how to attain much of this love to Christ , where you have it but in a low degree and weak measure . The first directions then shall be , how you that are Graceless , and Christless , and wholly witho●t this love to Christ , may at-this love to Christ. 1. If you would attain this love unto Jesus Christ whom you have never seen , you must get a thorow pe●swasion that there is such a Person a● Jesus Christ , and that he is such a Person indeed , as the Scriptures have revealed him to be . The reason why Heathens and Infidels are without love to Christ is because they have never heard of him , and the reason why many nominal Christians that have heard of Christ are without love to him , is because they are not really perswaded that there is or ever was such a person as Jesus Christ in the World. If you would attain this love you must give firm assent to this Truth ( which is the greatest of all , and the very pillar & foundation of the whole Christian Religion ) that Christ really is , and that the History of him is no cunningly devised Fable . If you have reason to beleive that there was such a a Person as Alexander the Great , that there was such person as Iulius Caesar , both which lived before Christs time ; you have more reason to believe that there was and is such a Person as Jesus Christ : you have only Prophane history for the former , but you have Sacred history for the latter ; you have only the writings of men to testifie the one , but you have the word of God in the Holy Scripture to testifie the other . You have as much reason to beleive the history of the Gospel as to beleive any other history , and you have more reason to believe the history of the Gospel than to believe any other history . I shall suggest one reason amongst many that might be mentioned . The History of the Gospel was written by unlearned Fishermen , and it was beleived by as lea●ned men as any in the world , in and near the time of their writing , which belief some of them sealed with their blood , which they would never have done had they found any reason to suspect the truth of this history , which ( had there been any reason of suspition ) they might easily have found out in those times when such a grand Fable as this ( had it been a Fable ) could not possibly have gained credit ▪ amongst wise and inquisitive men ; especially when it would have been their greatest worldly Interest , the preservation of their Estates and Lives , to have disbelieved and disowned it . If , beside the Apostles , all the learned Fathers ( whose Works are extant amongst us , who lived near the Apostles times , and some of whom ▪ suffered Martyrdom for Christ's sake ) did see reason to believe that there was such a Person as Christ , surely you have reason to believe , and no solid reason to discredit the report of him in the History of the Gospel . And when you have attained a firm Assent unto this , get a full perswasion that Jesus Christ is such a person as the Scriptures do record and testifie him to be . Be perswaded of his Amiableness , his Greatness , his Holiness , his Wisdom , his Faithfulness , his Fulness , his Kindness , the Relation he stands in to the Father , his onely begotten and dearly beloved Son ; the Relation he standeth in to his People , especially in his Offices of Prophet , Priest , and King , as I have set him forth in the Motives to stirre up Love ; acquaint your selves with the History of his Birth so Wonderf●ll , of his Life so Holy , of his Works so Powerfull , of his Doctrine so Heavenly , of his Sufferings so Great , of his Death so Painfull and yet so Voluntary , of his Resurrection , Ascension , Session and Intercession at the right hand of God , so needfull for us , as you have this History upon record in the New Testament : the assent to this in your Minds , will be a preparative for the attaining of true Love to Jesus Christ in your Hearts . 2. If you would attain true Love unto Jesus Christ , you must get Conviction of Sin , and a sense of your Need of Christ. The prevailing love and liking of Sin is inconsistent with true love unto Jesus Christ ; such as love Christ do hate Sin , and such as love sin have an Enmity against Christ : Whilest your hearts goe after your Covetousness , or your Voluptuousness , or are set upon any other Wickednesse , your hearts cannot be set upon Christ ; Before you can love Christ , your hearts must be taken off from sin . Get therefore a conviction of Sin as the greatest Evil in the world . Be perswaded what an evil thing and a bitter it is , to transgress Gods Law , and thereby to affront the highest Majesty , the great King of Glory . Look into the Word and Law of God , and see what is there required , what is there forbidden , and then look back upon your Lives , or look into the Register of your Consciences , that you may find out what your sins of Omission and Commission have been . Take a view of your transgressions of the Law , and of your disobedience also unto the Gospel ; and as you are guilty before God , so labour for a clear sight and deep sense of your Guilt , how you are under the Curse for your Disobedience , how you are liable to ruine and eternal destruction for your sins . Look upon sin as the most mischievous thing in the world ; if there be any evil in any temporal calamities which ever did befall any of the children of men , yea if there be any evil in future miseries , in the extremity and eternity of Hells Plagues and Punishments , be perswaded that there is far more evil in sin which is the cause of all . Think how miserable you are whilest under the Guilt and Reigning power of sin , that the Worm is not so vile , that the Toad is not so full of deadly Poyson , that the filth of the Earth is not comparable unto the filth of your sins . Think how base and disingenuous you have been , how monstrously ingrateful to your Maker and Benefactor , what Traytors and Rebels you have been to your Supream King and Soveraign . Think what peril and danger continually you are in of Death and Hell , how weak the thred of Life is which ties Soul and Body together , which may be suddenly cut when you are least aware , when you are most secure ; and then if you be found in a Christless state , your Souls will be conveyed immediately unto a place of remediless and eternal misery . Be perswaded that you are undone irrecoverably , unless the Lord Iesus Christ do help you , that you are lost for ever unless the Lord Jesus Christ do save you , that you cannot escape the dreadful Vengeance of God , but must be tormented most horri●ly and everlastingly , amongst the Devils and the damned in Hell , unless the Lord Jesus Christ do deliver you from the Wrath which is to come . The sight and sense of sin , your miserable condition thereby , and of your indispensable need of Christ , will make way for your Love of him . If any of you were in debt many thousand pounds unto a severe Creditor , and had not one penny to discharge it , and you were threatned by him to be thrown into Prison , where you must lie and ●ot and starve and die , without hopes of relief or release , except you could make payment of the debt : And if you should hear of such a Rich man that were willing and did proffer to be your Surety , and to pay all for you ; surely you would have an ●ndeared Love to such a friend and Benefactor : Your sins are Debts beyond the vastest summe of Money that ever was ow'd or pay'd , and you are not able to pay one farthing , to give the least satisfaction unto God , unto whom you are indebted ; and God is severe , and strictly just , and without full satisfaction to his Justice , he will throw you into a worse Prison than the most nasty dolesom Prison on Earth , I mean into the Prison of Hell , where you must lie without the least relief , or any hopes of release : The Lord Jesus Christ proffers to be your Surety , to pay off all for you , and to give you a full discharge ; were you sensible what a Debt Sin is , and what a Prison Hell is , surely it would work your hearts unto an endeared Love of such a Friend and Surety , who alone can keep you out of this dolesome dreadfull Prison , into which without him you will certainly and may suddenly be thrown . If any of you were sick of a Death-threatning distemper , and you had made use of many Physicians , but none could do you good ; and if you should hear of one Physician who could assuredly and would readily and freely cure your Disease , and save your Life ; surely you would thankfully make use of this Physician , and his kindness would exceedingly engage your Love : Sin is the Souls sickness , you are sick unto death , Sin when it is finished will bring forth Death , not only Temporal but Eternal ; It is the Lord Jesus Christ onely that can cure you of this deadly Sickness , that can remove your Sin , and thereby deliver you from this Death of Deaths ; Get a sense of the dangerous sickness of Sin , and you will prize and use and love the Lord Jesus Christ , who is the onely Physician of value in this case . If any of you were guilty of Murder , or Theft , or High Treason , or any other heinous breach of the Law of the Land , for which you were apprehended , arraigned , accused , and condemned to be Hanged or Burned , or to a more tormenting Death than either ; and if you should hear of a Prince at Court that had begg'd the Pardon of such Crimes , for such Malefactors , and had obtained , and he should send to you to signifie his willingness to do the like for you ; surely you would thankfully accept of such a proffer , and would love this Prince as your life , who should thus preserve you from Death : You are all Guilty of high Treason and Rebellion against the King of Heaven , in your breach of his Law , and you are condemned by this Law , not to be hanged for it , or beheaded , but to be burn'd for it , to be burn'd in the Fire of Hell , which is unquenchable ; The Lord Jesus Christ is the Prince of Glory , a Friend in the Court of Heaven , who hath procured a Pardon for many such malefactors , and sendeth to you to signifie his willingness to procure your Pardon , if you will make use of him ; Surely , if you have a sense of your Crime and Danger , you will apply your selves unto Christ to save you , and you will not withhold your Love from such a one as should shew you such unparallel'd Favour . 3. If you would attain true Love unto Christ , you must get an Interest in Christ , you must lay hold on Christ by Faith , that you may be united to him , and related to him ; It is Faith that works Love , to them that believe Christ is precious , but by Unbelievers he is sleighted , and cannot be beloved ; without Union to Christ you will have no affection to Christ ; the foundation of Love is layd in the Relation to the Beloved , and this Union to and Interest in Christ , it is only by Faith : If then you would embrace Christ in the arms of your Love , you must first lay hold on Christ , and receive him by the hand of Faith. Whatever Motives and Attractives of Love there be in Jesus Christ , they will be none to you without this Interest and Relation ; Christ is a Person most beautifull , most lovely a●d amiable , but he will not be so in your eyes , so long as you are without the eye of Faith ; he is great and powerfull , but so much the worse for you , because without Interest in him , his power is engaged against you : he is pure and holy , and whilest in your sins you are therefore the more odious in his sight ; he is wise and knoweth all things , therefore is privy to all your sins ; he is most true , and therefore will fulfill his threatnings against such as go on still in their trespasses ; he is full , but you without interest in his Person have no share in his fulness ; he is kind , but it is to those that are related to him , but what is this to you that are Unbelievers ? he is a Shepheard to his Sheep , but you are Goats ; he is a Captain to his Souldiers , but you are Enemies ; he is a Teacher to his Disciples , but you are the Devils Scholars ; he is a Gracious Soveragin , but it is to his Subjects , you are rebells ; He is a Priest to his People , having made satisfaction and doth make intercession for them ; but you trample his blood under his feet . He is a Friend and Benefactor to his People , but you are Strangers ; he is a Brother , and a Husband to his People , but you stand in none of these Relations ; he is a Redeemer to his People but your are Slaves and Captives . The light which he gives is most sweet , but you are darkness ; the life which he imparts is most excellent , but you are dead in sins and trespasses ; he gives pardon of sin , but you are under guilt ; he gives Peace of Conscience , but your Consciences are still wounded and ●eared ; he gives the Joyes of the Holy Ghost , but you are in danger of Eternal woes ; the Robes of his Righteousness are most Rich , but you are naked ; the Riches of his Grace are inestimable , but you are still poor ; the dignity of being made the Sons of God is most admirable , but you are Children of the Devil ; he gives accesse unto God in Prayer , but you are still at a distance ; he gives a Title to the Kingdom of Heaven , but if you continue in your present state , you will be shut at last out of the Pallace which is above , and be thrust down into the Prison of Hell which is below . What then are all these motives to draw forth love to Christ unto you , that have no interest in Christ ? it is Union and Relation unto Christ , and interest in him by Faith , which puts life into these motives ▪ that they may indeed attract love ; O then be perswaded without further delay to endeavor after this interest in Christ ; you must have it , or you are lost irrecoverably , you will be miserable Eternally ; and you may attain this interest , others have attain'd it , as mean , and as vile as your selves ; and you are called unto Christ , O be perswaded then to come unto Christ , and joyn your selves by Faith unto him , that you may have interest in Christ and in all his Benefits . If you ask me what this Faith is that gives an interest in Christ , what it is to believe ; I answer out of Iohn 1. 12. that it is to receive Christ. But to as many as received him to them gave he Power to become the Sons of God , even to them that Believe in his Name . Be perswaded then to receive Christ and accept of him upon the terms of the Gospel . Receive and take hold of Christ by the hand of Faith. And that you may do this , 1. You must let go your hold of sin , if your hugg sin in your bosom , if you harbour base Lusts in your Hearts , you cannot receive and give entertainment to Christ there : you must thrust sin out , if you would let Christ in . 2. You must let go your hold on the World ; I don't say you must let it go out of your hands , and throw away the estates which God hath given , except it be to part with some proportion in a way of Mercy and Charity , and except you be called to leave all rather than to forgo Christ or any of his Truths ; but you must let the World go out of your Hearts , the World must not sit upon the Throne of your Hearts , that seat must be reserved for Christ , cheif love and inordinate love to the world and things in the world must be taken off . 3. You must let go hold of self ; your own Righteousness and all self-confidences must be parted with , you must be humbled and emptied of your selves , if you would be prepared for the receiving of Jesus Christ , and receiving of that fulness which there is in him . And then , 1. Receive Jesus Christ as your High-Priest to reconcile you unto God , trusting alone in his Merits and Mediation , 2. Receive Jesus Christ as your Prophet to instruct and lead you in all Truth by his Word and Spirit . 3. Receive Jesus Christ as your Soveraign Lord and King to Rule . you . 4. Receive Jesus Christ as your Captain to tread down your Spiritual Enemies under your feet . 5. Receive Jesus Christ in all his Relations of Shepherd , Friend , Brother , and especially in the Relation of an Husband , and joyn your selves to him , and make over your selves to him , dedicating and devoting your selves to him , and giving up your selves to be guided , guarded , provided for , and governed by him . This is to receive Christ , and this is to Believe , this gives Union and Relation , and interest in the Lord Jesus , and if you do thus joyn your selves to Christ by Faith ; you will quickly feel love to Christ to spring forth , to work and act , and that vigorously ; and to bring forth such fruit in the life as shall evidently shew , that love to Christ is rooted in the Heart . 4. If you would attain Truth of love to Jesus Christ , be diligent in the use of all those means which God hath appointed for the working of it , I shall instance only in two means . 1. Be diligent in Hearing the Word Preached ; as Faith cometh by Hearing , so love to Christ is wrought by the same means , Hear and your Souls shall live , saith the Prophet , Isa. 55. 3. and I may say , hear that your Hearts may love , that where the Eye cannot , the Ears may affect the Heart with love to the Lord Jesus . Whilst Lydia was hearing Paul Preach , her Heart was opened , Act. 16. 14. and whilst you are hearing Ministers Preach of Christ , your Hearts may be opened to receive him , and to embrace him in the arms of your dearest love , See Act. 11. 15. As I began to speak the Holy Ghost fell on them , as on us at the beginning ; whilst Peter was Preaching and the Gentiles were hearing , the Holy Ghost was sent down from Heaven and fell upon upon ; and so whilst you are hearing the Word , God may give forth of his Spirit to work this Grace of love to Jesus Christ in your Hearts . 2. Be diligent and earnest in Prayer unto God for this love , confess and bewail before him your want of this love , tell him you deserve a double Anathema , because you do not love Christ ▪ and withall tell him you cannot of your selves love him , that you can as easily lift a Mountain to Heaven , as lift up your hearts unto Christ ; but desire that he would draw up your love to Christ by his Spirit . Beg of him that he would put out the fire of Lust , and all inordinate creature-love , and that be would enkindle a fire of love in you to this most lovely Jesus , which no corruption in your Hearts may be able extinguish . And in your Prayers present your Hearts to the Lord Jesus , offer them up freely to him , and desire that he would accept of them , that he would take hold of them , and take possession of them and erect his Throne in them , and an Everlasting habitation for himself . Section . XVI . HAving given directions how you may attain the Truth of love to Christ where you are without it , I come now to give directions how you may attain much of this love to Christ , where you have it but in a low degree and weak measure . Would you attain much love to Christ ? 1. Be much in Contemplation of Christ ; consider often what motives there are of love in him , presse them upon your Spirits and labour to awaken and rouze up your Hearts unto the vigorous exercise of this love . Spend time in secret retirement , and there think , and think again , of the Superlative Excellencies and Perfections which are in Christ's Person , how wonderfull and matchless his love is , what heigths in it that cannot be reached , what depths in it that cannot be fathomed , what other dimensions which cannot be comprehended : Meditate often of his benefits , how incomparable his love-tokens be : and whilst you you are musing , you may feel the fire burning ; whilst you are looking you may feel your Hearts leaping ; whilst you are taking a view of him , ere you are aware , your Hearts like the Chariots of Aminadab , may run to him : O the ravishments of love ! the transports of Soul ! which some Believers have found in their retired thoughts and views of Christ. Get often into the Mount of Divine Contemplation , and there look upwards unto Heaven , and think with your selves . Yonder , Yonder above the shining Sun is the more Glorious Son of Righteousness ; there at the right hand of the Throne of God , is my beloved Iesus the Son of God seated , and though he be so high above me both in place and dignity , yet he thinketh upon me , and pleadeth for me , and many a gift hath he thence & sent by his Spirit conveyed unto me , and I can ask nothing of the Father in his name , but , if it be really for my good , I have it by his means . O dear Iesus , how lovely art thou in thy self , the darling of heaven ! the Delight of the Father ! the Admiration of Angels ! O what brightness of Glory , what shining lustre art thou arrayed with ! thou art clothed with most excellent Majesty and Honour ! thou art girded with infinite Might and Power ! the beauty of thy face is most wonderfull ! the smiles of thy countenance are most sweet and delightful ! and doth this lovely fair One , this fairest of ten thousand , this most excellent and alltogether lovely Person bear a particular love to me ? to such a vile worm as me ? to such a dead Dog as me ? to such an undeserving , ill-deserving , hell-deserving sinner as me ? O what marvellous kindness is this ! what infi●i●e Riches of Free Grace ! doth he know me by name ? hath he given himself for me ? and given himself to me ? and shall not I give him my heart ? am I written in his book● Redeemed with his blood , clothed with his Righteousness , beautified with his Image ? hath he put the dignity of a Child of God upon me , and prepared a place in the Fathers house for me ? O wonderful ! O admirable ! what shall I render ? what returns shall I make ? had I a thousand tongues , should I not employ them all in speaking his praise ? had I a thousand Hearts should I not present them all as too mean to thank-offering unto him . And yet am I slow , slow of Heart to love this dear and sweet Iesus ? awake O my Soul ! awake from thy dulness and stupidity ? shake off thy sleep which glues thine eye-lids so close together , shake out the dust of the Earth which hath got into thine eyes and keeps thee from the view of thy beloved . Arise O my Soul ! and lift up thy self , unfetter thy feet , un●log thy self , take the wing and mount up above the sky and visible Heavens , even to the place where the lovely and dear Iesus is . Take thy leave of the world , and all things therein . Bid farewel to the flattering honours , the deceitful Riches , the glozing Pleasures , that are here below : bid adieu to them , and leave them to those that place their chiefest happiness in them : if Earth hath thy body for a while , yet let it have thy heart and chiefest affections no more ; come O my Soul ascend and soar alo●t unto the Heaven of Heavens , the way unto the Holy of Holies is accessible , the vail is rent , the fore-runner is entred , and thou mayest have entrance too with thy Thoughts , and Desires , and Loves , and Hopes and Ioyes ; there thou mayst see and veiw , and admire , and embrace thy dearest Lord ; there thy Hea●t may find a fit object for it's Love , even thy dearest Lord Iesus , who wil not reject & despise thee , but give kind entertainment unto thy love , and withall give the fullest & sweetest returns ; there thy Heart may find a room to dispose of it self , and not only a lodging like that of a wayfaring man for a night , but an habitation wherein to dwell and to take up it's Eternal abode ; let thy Heart be thy fore-runner , that when thy body drops off from thee thou mayst know where to betake thy se●f and find ready entertainment there where thy Heart hath been long before . Why dost thou hang downwards O my Soul ? why dost thou bend so much to the Earth and Earthly things ? what is there here below that is not beneath thee , and altogether unworthy of thy Love ? how empty , and vain , and thorny are these things ? don 't wast thy time , weary thy self for very vanity , don't prick and wound thy self with these things any more . What aileth thee O my Soul , that thou art so backward to the Love of Christ ? is it because thou canst not see Christ with the Eyes of thy Body ? thou shalt see him with those Eyes hereafter , when he comes in his Glory , & thy body is raised and repaired , and sitted to bear such a sight ; thou can'st not see the Wind , but thou hearest it's noise , and feelest it's blasts ; and dost thou not hear Christ's voice in his Word ? dost thou not feel the breathings of his Spirit in his Ordinances . Thou art invisible thy self O my Soul , and art thou so drenched in flesh , that visible objects shall have more Power to draw down thy heart , than this most glorious object ( though now invisible ) shall have power to draw up thy Heart ? dost thou question and doubt of his love to thee ? and doth this damp and discourage thy Affection ? whose Image is this which is engraven upon thee ? is it not the Image of Christ ? what writing is that upon thy Heart ? is it not Gods Law written by Christs Spirit ? whose deckings and adornings hast thou got about thee ? what Beauty is this which is put upon thee ? is it not Christs comeliness ? where hadst thou those Bracelets , that Ring , those Iewels , that chain of Graces ? are they not Christ's love-tokens which he hath given thee ? and yet wilt thou doubt of his love ? if thou feelest corruption strong , yet dost thou not perceive some Grace ? although it be weak ? hast thou not some love to Christ , although it be low ? are not thy desires chiefly after him , which evidence that thy chief love is to him ? and is it so with any but such whom Christ doth love ? doth not Christ love first ? and yet wilt thou question his love ? banish then thy fears , silence thy doubts O my Soul , rouze up thy self and climb ●p by the Iacobs ladder which is let down to thee from Heaven , and settle thy love upon Iesus Christ and those things which are above , where Christ sits at the Right hand of God. Such retired Contemplations of Christ , and Soliloquies and pleadings with your own Souls when alone by your selves , will tend exceedingly to the promotion of your love unto Christ. 2. Would you have much love to Christ ? Be much in Reading and Studying the Scriptures . The Scriptures are a Glasse in which Christ may be seen , he cannot be seen Face to Face in this World , this is the happiness of the Triumphant Church in Heaven , not of the Militant Church upon the Earth ; what may here be discerned of Christ , it is in the glass of the Scriptures and Gospel-Ordinances : this is that glass spoken of , 2 Cor. 3. 18. We all with open face beholding as ●n a glass the Glory of the Lord , are changed into the same image from Glory to Glory . Christ is the Glory of the Lord , the brightness of his Fathers Glory ? would you have much love to him , be often looking , veiwing and beholding of him in the glass of the Scriptures , by much beholding of him , you may be transformed more and more into the likeness of his Holiness , and into the likeness of his Love , which is Glory begun . The Scriptures have the Image of Christ engraven upon them ; the Image of the Father is upon the Son , and the Image of the Son is upon the Scriptures ; there you may see the Picture of Christ , the Beauty of Christ , at least some lineaments are there drawn by the hand of God , although not fully and to the life , I mean such you will see in him when you come to behold him face to face in Heaven ; yet his Beauty is drawn in such proportions and with such shadows as you are now capable of beholding . Would you have much love unto Christ whom you have never seen ? look much upon his Picture and Image in the Scriptures . The Scriptures are Christs Love letters . In the second and third Chapters of Revelations , Christ doth send Seven Epistles to the Seven Asian Churches ; there are many Epistles and Love-letters as it were in the Scriptures , especially in the New Testament , wherein Christ doth give most kind expressions of most endeared Love unto his People . Read much and study Christ's Love letters , especially those parts of the Scriptures wherein Christ doth express most of his kindness and love . See how kindly Christ doth express himself , Ioh. 14. v. 1 , 2 , 3 , 13 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 27. Chap. 1● . v. 9. 13 , 14 , 15 , 16. Chap. 16. v. 7. 22 , 24 , 26 , 27. 33. Chap. 17. v. 9 , 10 , 11 , 15 , 20 , 21 , 22 , 23 , 24. Chap. 20. v. 17. Read often and consider such places . Let the Word of Christ dwell richly in you , and his will feed and maintain your love to Christ , this is a means to have Christ dwell in your hearts , not onely by Faith , but also by most endeared Love. 3. Would you have much Love to Christ ? be much in Prayer unto God for this Love. Eph. 6. 23. Peace be unto the Brethren and love with Faith from God the Father . Not onely Peace is from God , who is called the God of Peace , and Faith from God , who works it by his Almighty power ; but alos Love is from God , who is the God of Love ; he circumciseth the heart to love himself , and to love his Son. This love of Christ is a Grace of the Spirit , which God doth freely give and powerfully work , the Beginnings of it , the Increase of it , all the Measures and Degrees of it are from him ; If you would attain high measures of love to Christ , you must apply your selves unto God in Prayter , and therein diligently seek to him for it . If you would have much love to Christ in your hearts , you must be often at the Throne of Grace upon your Knees ; and there humbly acknowledge , if not the want , yet the weakness of your love to Christ , bewail your Sins which do damp your Affections , and earnestly request that he would work your hearts unto a strong love ; be importunate in Prayer for this , follow God day by day with the same requests , plead with him for it , fill your mouths with Arguments , and fill your Arguments with Faith and ●ervent Desires . Tell him , whatever lovelinesse and love there be in Christ , whatever attractives to draw forth your love , yet of your selves you are utterly unable to put forth the least motion of true affection unto Christ. Tell him , that this love to Christ , though it be your Duty , yet it is his Gift , that you ought to act it , but this you cannot do , unless he works it . Tell him how easily he can enkindle this Fire of Love to Christ in your bosoms , and blow it up into a flame . Tell him , he hath bid you to ask and you shall have , and whatever you ask according to his will he heareth , and that it is his will you should love Christ not onely truely but also strongly . Tell him , you desire much love to Christ , and that these desires do come from himself , and therefore earnestly desire the fulfilling of them . Tell him , if you do not love Christ much , you shall be apt to over-love the Creature , which will be displeasing to him , therefore request that you may have such a love to Christ as may overpower all other love , and keep your hearts from all Inordinacy of affections to any thing beneath and besides the Lord Jesus Christ. Plead how much it will be for his Glory , that you should have much love unto Christ , that hereby you shall be enabled to honour him the more in the world . Plead how much it will be for your good ; tell him , if you asked Corn and Wine and Oyl ; if you asked Wealth and Honours , and Creature-delights in abundance , they might be a snare to you , and for your hurt ; but a strong love to Christ is needfull and usefull , and be sure will be for your good ; urge his Promise of Circumcising the heart to love him , and plead his Faithfulness ; and if you be thus importunate in Prayer for much love to Christ , and will not be denyed , you shall not be denyed . 4. Would you have much Love to Christ , get much Faith. Faith worketh Love both to the Father and to the Son ; According to the measure of your Faith , so will the measure of your Love be : Such as are without any Faith , are without any Love ; such as have but a ●eeble faith , have but a weak love ; and such as have the strongest faith , have the strongest love . The strongest faith giveth the clearest discovery of Christs infinite Excellencies and Perfections ; It is not the eye of Sense which doth discern Christ , neither is it the eye of Reason which doth discern him ; whatever discoveries we have of Christ , it is by Revelation , and this is discernable onely by Faith. Faith is the Evidence of things not seen , and the unseen Christ is evident by Faith to be the most excellent Person , and the most sutable Object of love , and the more evident the Object of love is , the stronger will the love be . Moreover , Faith is not onely the Eye of the Soul to discern Christ , but also the Hand of the Soul , not onely to take hold on him , but also to receive from him of his Fulness Grace for Grace , and by consequence more of this Grace of love to him . Our Communion with Christ is by Faith ; the more intimate acquaintance and fellowship we have with those whom we love , the more endeared will be our love ; the strongest Faith brings us unto the greatest intimacy , fellowship and familiarity with Christ , and therefore it is a means of the strongest Love. Endeavour then to get a strong Faith , and to live daily in the powerfull exercise thereof ; the more you live by Faith , the more you will dwell in the Love of Christ. 5. Would you have much Love unto Christ ? labour for much of the Spirit ; labour for much of the Light of the Spirit ; There must be not onely the Glass of the Scriptures , and the Eye of Faith , but also the Light of the Spirit , that you may have a clear discerning of this lovely Lord Jesus ; Labour for much of the Operation of the Spirit ; the Spirit is like Wind to blow up the Sparks of Love in your hearts into a flame . Labour for the inhabitation of the Spirit , and that the Promise may be made good to you which Christ giveth to his Disciples . Ioh. 14. 16 , 17. And I will pray the Father , and he shall give you another Comforter , that he may abide with you for ever ; even the Spirit of Truth , whom the World cannot receive , because it seeth him not , neither knoweth him ; but ye know him , for he dwelleth with you , and shall be in you . 6. Would you have much Love unto Christ ? labour for clear Evidences of his Love unto you ; the apprehensions of Christ's Loveliness may excite to some love , but the full well grounded perswasions of Christs love to you , will above all heighten your love to Christ. Doubts of Christ's love do cause fears , and fears do contract the heart , and therefore are opposite to love , which is the expansion and enlargement of the heart ; perfect love casteth out fear , the more love , the less fear , and the more doubts and fears the less love . Such as doubt much of Christs love to them , they may love Christ truely , but they cannot love Christ strongly . You will love a less lovely person that loves you , more than a more lovely person that hates you ; the love of the Person beloved is a most amiable Qualification and strong attractive , yea one of the greatest Incentives and Inducements unto love . Get then a perswasion of the infinite love to you of this Infinitely lovely person , that you may be able to say with Paul , Gal. 2. 20. Who loved me , and gave himself for me . Look diligently into the Word of God , and find out the Characters there of those that are Beloved by Christ ; and then look narrowly into your selves , and see whether your face will not answer that face in the Looking glass of the Scriptures ; see whether you cannot find the lineaments of the New Man within you , whether you have not experienced a gracious change ; Is there not Light where there was Darkness ? Is there not Life where there was Death ? Is there not Love where there was Hatred ? Is there not the Law of God written , where the Law of Sin did command all ? Is not the Biass of your Wills and Hearts God-ward , and Christ-ward , and Heaven-ward ? which heretofore was onely Sin-ward and Earth-ward and Hell-ward ? Pray earnestly unto God , that he would give you a full assurance , that if you are indeed effectually called , if you are indeed united and related unto Jesus Christ , you may know it , and no longer doubt thereof . In a word , seek diligently after the Manifestations of Christ's Love in all the wayes of his Ordinances ; rest not in the out-side of Ordinances , but seek after Christ in Ordinances , follow him from Sabbath to Sabbath , from Ordinance to Ordinance , and always be looking for him , and looking towards him , till he turn about and look upon you , and give you a gracious smile ; seek and wait for that Manifestation of himself which he hath promised to hem that love him , Ioh. 14. 21. Wait for his Mission of the Holy Ghost from Heaven , 1 Pet. 1. 12. to shed abroad the sense of his Love into your hearts , Rom. 5. 5. and if you did know assuredly and had a sense hereof given unto you by the Spirit of Christ , O the Joyes which then you would have in him ! O the love which then you would have to him ! As your Joyes would be unspeakable , so your Love would be unspeakable too ; such a warmth of heart and burning of love to Christ you would feel within you , as is beyond the Rhetorick of the Tongue to set forth . 7. Would you have much Love to Christ ? get much hatred of Sin , and accordingly watch and pray , and strive and fight against Sin , as the worst of Evils , as that which doth so much displease your Lord. Bewail sins of daily incursion , and labour that your sins of Infirmity may be less every day than other ; Take heed of sins of sudden surprize , but chiefly of designed sins , and that you comply not with any temptations unto grosser miscarriages , which like water cast upon the Fire of your love to Christ , will put out the flame , and leave onely a few unperceivable sparks in the corner of your hearts . Suffer not Sinne to have any room in your hearts , or if it will abide and you cannot thrust it quite out , let it not have a quiet habitation within you ; disturb sin as much as you can , wage war every day with your remaining Lusts , let no day pass over your heads without giving some blows , some thrusts and wounds to Sin. St●eighten the room of Sin in your hearts as much as may be ; the more room Sin hath in your hearts , the less room Christ will have there . Particularly , take heed of inordinate love to the world , and the things in the world , the prevalency of which love will damp your love to Christ ; by how much more the world gets of your love , by so much the less Christ will have of it . A subordinate love you may have to Persons and Things in the world , but let no person or thing have your chief love but only Christ ; love nothing for it self with an abstracted love , but love all inferiour things with inferiour love , love all under the Lord , and in the Lord , and for the Lord's sake ; get all inordinate affections to the world crucified by the Cross of Christ. You must have dying affections to perishing things , if you would have a living and active love to the ever-living Jesus . 8. Would you have much love unto Christ ? associate your selves most with those that have most love unto Christ ; you may fetch light from their light , & you may fetch warmth from their Fire ; dead coals are enkindled by the living , and your dead hearts may be enkindled with love to Christ by the warm discourse of those that have warm hearts . Be ready to speak of Christ and for Christ in any company as you have sit opportunity , and diligently watch for an Occasion ; shut your ears against and reprove profane & ●ilthy Communication ; divert that which is vain and frothy , and be ready to begin and promote that which is serious & savoury , that which is gracious and may tend to your own and others Edification : Study the Art , and practise it , of provoking all whom you converse withall , not unto Strife and Contention , but unto this love and Affection unto the Lord Jesus Christ , and whilest you are endeavouring to warm others with this Love , you may be warmed your selves . 9. And lastly , Would you have much Love unto Christ ? be much in the exercise of this love , hereby it is encreased and heightned ; Use legs and have legs ; and if you act this love frequently , it will hereby get strength and Activity ; every day endeavour to put forth some vigorous acts of love unto Jesus Christ. In your ordinary Callings and secular Business and Employment , you may send up some looks of Love unto Jesus Christ in your Ejaculations . But especially in the Duties of Gods immediate Worship , labour that your love may flow out unto Christ most vigorously . In your daily secret Devotion and Family-Worship , let love to Christ draw forth tears from your eyes , at least cause grief and sorrow in your hearts , in the acknowledgement of your sins , whereby he hath been dishonoured and displeased . Let love to Christ draw forth earnest desires after Christ , and those communications , manifestations , and consolations which he doth give to none but such as are his ; let love to Christ put requests into your mouths , arguments into your requests , and fervour into your arguments in your pleadings with him at the Throne of Grace for further supplyes of his Grace , and that you may be brought into more intimacy of acquaintance with him . Every day you should express your love to Christ , especially on the Lords day , when almost the whole day is to be spent in publick and private Exercises of Religious Worship , in all your love to Christ should be in exercise ; in your attendances upon him in Ordinances you most bring not only your Bodies before him , but present your Hearts unto him ; this you should be carefull to do in publick Prayer and Hearing of the Word , Preaching and Singing Psalms ; often should you endeavour in every Ordinance to lift up your hearts unto the Lord ; but above all when you approach the Lords Table , all your Graces should there and then be in exercise , especially this Grace of love to Jesus Christ , your Eye there should affect your Heart , when you see the representations of your crucified Lord , and think what manner of Love he did bear to you , that he should submit himself unto such a Death for you , how should this affect your hearts ! And if ever , then your Love to Christ should shew it self , and act with the greatest vigour and strength . SECT . XVII . HAving given Directions how to attain love to Christ in the truth and in the strength of it , I come now to the last sort of Directions wherein you should shew your love to Jesus Christ. More generally shew your Love to Christ in your Obedience unto Christ , Ioh. 14. 15. If ye love me , keep my Commandements . Be faithfull in the performance of all known Du●ies which Christ doth command , and be carefull in the forbearance of all known sins which Christ doth forbid ; let your great care be to please Christ , whoever is displeased ; and your great fear be of offending Christ , whoever be offended with your strictness . Shew your love , 1. In the Sincerity of your Obedience , 2. In the Willingness of your Obedience , 3. In the Vniversality of your Obedience , 4. In the Constancy of your Obedience . 1. Shew your love to Christ , in the Sincerity of your Obedience . Hypocrites will do some things which Christ commandeth , but it is from carnal Motives and with carnal Designs ; But let love to Christ be the Motive , and the Honour of Christ the End of your Obedience ; obey Christ because you love him , and with a design to please him ; what you do , do heartily unto the Lord , and above all things desire and endeavour that what you doe may find acceptation with him . 2 Cor. 5. 9. Wherefore we labour , that whether present or absent we may be accepted of him . 2. Shew your love to Christ in the Willingness . of your Obedience ; some will obey Christ , but it is with great Backwardness they will perform Duties , but they are burdensome , a weariness , and toilsome , and the Commandements of Christ are grievous unto them ; they are scarce ready unto any Duty , but when they are scourg'd unto it by the Rods of Affliction , or spurr'd and prickt forward by the goads of Conscience ; O the listlesness and indisposition in the most , unto the most spiritual part of the Service of Christ ! which is an evident proof of the defect of love , either in the truth of it , or at least in the measure and degree of it . Let your love shew it self in the willingness of your Obedience , serve the Lord with a willing and ready mind , with alacrity and chearfulness of spirit , looking upon the Service of Christ as your Honour , and esteeming every Duty to be your Priviledge : If you have any constraints unto Obedience , let them be the constraints of love ; as 2 Cor. 5. 14. If you be forced to obey Christ , let there be no violence but the violence If love ; if you be drag'd to Duty , let it oe with no other cords than the cords of bove ; let love be the Spur and Goad to prick you forward , that you may not onely walk but run in the wayes of Christs commandements with an enlarged heart . 3. Shew your love to Christ in the Vniversality of your Obedience . Hypocrites wi●l perform some Duties which are for their turn , and will serve their carnal designs ; other duties they omit and totally neglect ; let your love to Christ discover it self in your respect to all his Commandments ; though you cannot here attain Perfection of Obedience , yet l●t your Obedience be universal ; obey Christ not only in open Duties , which men are witnesses of , but also in secret Duties , and spiritual Duties , which depend upon the exercise of the Mind , such as Meditation , Contemplation , Self-search , and Ejaculation , as also in the spiritual part of all Duties , which no Eye can be witness unto but the Eye of God ; and hereby you may be distinguished from all Hypocrites in the world . 4. Shew your love to Christ in the Constancy of your Obedience . Gal. 5. 7. Ye did run well , who did hinder you , that ye should not obey the truth ? Some Hypocrites are zealous Professors for a while , and at first setting out seem to outstrip many that are sincere , but they soon tire , and are weary not onely in well-doing but of it ; they quickly s●umble and fall , and not onely fall down , but fall off ; not only fall back , but fall away , and turn fearfull Apostates . Shew your love to Christ not onely in setting out well , but in continuing your Christian course well unto the end of the course of your Lives ; begin well , and patiently continue in well-doing : Persevere in your Obedience ; Be not weary in well-doing , knowing that in due time ye shall reap if ye faint not , Gal. 6. 9. And if you be faithfull unto death , Christ hath promised to give you the Crown of Life , Rev. 2. 10. More particularly , shew your love to Christ , 1. In your learning , keeping , asserting and maintaining of Christ's truths . 2. In your publick spiritedness and zeal for Christs honour and interest . 3. In your vigorous resistance and opposition of Christs Enemies . 4. In your Following of Christ's example . 5. In your readiness to take up and patiently to bear Christs cross . 6. In your desires after Christs presence here , a longing for Christ's second appearance at the last day . 1. Shew your love to Christ in your learning , keeping , asserting and maintaining Christ's Truths . 1. Learn Christ's Truths , acquaint your selves by diligent reading of the Scriptures , and other books that may be a help hereunto , with all fundamental truths of the Christian Religion in the first place , and so go on and proceed further to learn those truths which are superstructory ; and whatever truths you find a Foundation for in the Scriptures which are the word of Truth , receive them , not only in the light of them , but also in the love of them ; if the branches of truths be in your heads , and the leaves of them in your profession , and the fruit of them in your actions , let the root of them be in your Hearts . 2. Having learned the truths of Christ as they are in Jesus , let them not hang loose in your understandings but get them fastened and fixed , and close girt about the loins of your mindes ; hold the truths of Christ fast , prize them above all jewels , don't part with them upon any terms , let all go , estate , liberty and life it self , rather than any of this rich treasure which Christ hath entrusted you withal . 3. Assert the truths of Christ ; be not ashamed or afraid to own any truths of Christ in the most adulterous & gainsaying generation , profess your belief of Christ and of the truths of Christ , endeavour that the light of these truths may shine abroad , and cast forth such bright beams in the dark world where you live , that others may be brought hereby unto the knowledge of the Truth . 4. Endeavour to maintain Christ's truths , earnestly contend for the Doctrine of Faith once delivered to the Saints , endeavour to convince gainsayers , and to defend Christ's truths against those corrupt and erroneous opinions and Doctrins , which like leaven is very apt to spread and infect the mindes of men . 2. Shew your love to Christ in your publick spiritedness , and zeal for Christ's honour and interest : let your affections be publick not private , narrow , contracted and centring in self ; let your love be a publick and general love , Love not only Relations , but love all Christ's disciples , though of different Perswasions and interests , because of the image of Christ , & love not only your Friends that love you , but also your Enemies that hate you , because of the command of Christ. Let your desires be publick desires , desire the welfare of the univeral Church , and of all Gods people throughout the world , and accordingly Pray for their Peace and Prosperity , and endeavour as you have opportunity to promote the publick good more than your own private advantage ; seek not your own things , but the things of Jesus Christ. Let your griefs be publick griefs , grieve not only for your own sins , but also for the sins of others , whereby Christ is dishonoured in the world ; grieve not only for your own afflictions , but also for the afflictions of Ioseph , Heb. 13 , 3. Remember them that are in bonds , as bound with them , and them which suffer adversity , as being your selvs also in the body . You are in the same mystical body with all Christ's afflicted members , and when some members suffer , the rest should suffer too , by way of sympathy . Bleeding in their wounds and grieving in their sorrows , be ready also to relieve any , especially Christ's disciples when they are in distresse and want according to your capacity and as you have opportunity . Employ all your Talents for your Masters glory , and endeavour to promote the interest of the Lord Jesus unto the utmost of your abilities . 1. In reference to those which are without . If you are called your selves , labour to call others unto Christ , as Andrew called Peter , Phillip called Nathaniel unto the Messias , Iohn 1. 40 , 41. 44 , 45. If you have found the Messias , or rather have been found of him , let your love to Christ , and love to Souls prompt you , to endeavour the Conversion of others that are your Relations , your Friends and Acquaintances . Put your unconverted Friends in mind of their miserable Estates whilst under the guilt and reigning power of sin , whil'st slaves to the Devil and their own lusts ; mind them of Death and the fearful consequences thereof to all unpardoned sinners ; tell them of Christ that he is the only Saviour and Redeemer of Mankind . How able and willing he is to save them , if they seek after him and apply themselves unto him ; tell them that not long since you were in the same estate with themselves , living in the practice of the same sins and going on in the same way to destruction ; and that the Lord hath shewed mercy unto you in your Conversion , and bringing you into a state of Salvation : tell them that there is mercy also for them if they look after it , that Gods Grace is most free , his mercy most plentiful , that Christ is most Gracious and casteth out none that come unto him : tell them of the amiablenesse of Christ's Person , of the surpassing love which he hath shewn to fallen mankind in his dying for them ; and that though he were dead , yet he is alive and lives for evermore to intercede for all them that make choice of him , & make use of him for their Advocate . Therefore perswade them that they would break off their sins by Repentance , which otherwise will be the ruine both of their bodies and of their Souls in Hell , and without delay that they would come unto Christ and accept of him upon Gospel-terms . If any of you cannot manage these arguments well your selves perswade them , if you can , to hear such Ministers and Sermons , as through Gods blessing have been effectual for your Conversion , and thus you may be instrumental to augment the Kingdom of Christ , which is one of the best ways of expressing your love unto Christ. 2. In reference to them which are within ; labour to promote the interest of Christ amongst them that are truly Gracious , by vigorous endeavors to strengthen and establish them , to quicken and encourage them in the wayes of the Lord : Communicate the experiences which you have had , as you see there is real need , and it may tend not so much to your praise as your Masters honour . Labour in your places to be both shineing and burning lights ; be forward to every good word and work . Look upon your selves as the devoted Servants of Christ , and that you are not your own , and therefore lay out your selves to the utmost for him , and give all diligence to glorifie him with your bodies and spirits , with your Estates and interests , with your gifts and talents , all which are his , and ought to be at his devotion . 3. Shew your love to Christ in your vigorous resistance and opposition of Christ's Enemies . There are three grand Enemies of Christ which you are by your Baptisme engaged to fight against , namely the Devil , the Flesh , and the World which war both against Christ , and against your Souls . This Trinity of Adversaries agree in one , and combine together against his anointed , doing their utmost endeavour to break his bands , to untye his cords , and to unhinge his Government ; they would pluck the Crown off of Christ's head could they reach it , and the Scepter out of his hand , they would devest Christ if they could of all his power here on Earth , and confine him to his territories in Heaven ; but all their attempts in this kind have been and will be in vain , Christ hath tryed the strength of these Enemies ; and hath vanquished them , but still some life and power is left with them to war against the holy seed ; you are Christs Souldiers , listed under his banner , shew your fidelity and your love to your Captain and General , in manfully maintaining the spiritual combat against his and your spiritual En●mies ; fight the good fight of Faith , resist unto blood , don't yeild upon any account ; disdainfully turn away the Eye and Ear when these Enemies would entice and allure you , and stoutly make resolute opposition against them , when they do most furiously assault you ; hearken to no suggestions of the Devil , temptations of the world or motions of the Flesh which would induce and draw you into ways of sin , or which would force and drive you out of the ways of Christ ; resist and oppose , and labour to gain some victories over these adversaries every day , especially get conquest over the Flesh , and the other two will be soon vanquished ; Christ shewed his love to you in submitting himself to be Crucifyed for you , do you shew your love to Christ in Crucifying your Flesh with its affections and lusts for his sake , in your selfdenial and mortifying the deeds of the body , when you deny your Carnal Reason your carnal Wisedome , your carnal will , your carnal Affections , your carnal interest , all inordinacies of your sensual appetite for the sake of Christ ; when you crush pride , Envy , Revenge , Malice , inordidinate anger , inordinate love , inordinate desire , inordinate grief , lustfullness and all evil concupiscence for the sake and because of the command of Christ , all these are acts and evidences of love to Christ , and herein you should exercise your selves daily . 4. Shew your love to Christ in your following of his example , discover your affection unto him in your imitation of him , in writing after his copy , in treading in his steps , in walking as Christ himself walked , when he was here upon the Earth , shew your love to Christ by labouring after likeness unto Christ , that you may be like him both in your inward disposition and in your outward conversation : Christ was lowly , be you humble and mean in your own esteem : Christ was meek , be you gentle , easie to be intreated , and not easily provoked : Christ loved God , let God be the object of your love : Christ hated sin , let sin also be the object of your hatred : Christ contemned the world , do you get crucifyed affections unto it . Christ was compassionate to those that were in distresse , do you labour for the like bowels . Christ used to Worship publickly in the Synagogues , to pray with his Disciples , and to spend time also in secret prayer , do you give your attendance in the publick assemblies of Gods people , worship God in your Families , and be often upon your knees at the Throne of Grace in secret . Christ's mind was a heavenly mind , let the same mind be in you as was in Christ. Christ's will was submissive to his Fathers will , let the same will be in you as was in Christ. Christ's words were Gracious and edifying ▪ let your speech be always with Grace , s●oury and which may be for edification . Christ's life was an active life , he was always doing good , and he was exactly holy in all his actions , be you active and diligent in the service of God in doing good to others , and be holy as Christ was holy in all manner of conversation , thus should you shew your love to Christ in following Christs example , and in imitating of him in every thing wherein you are capable of such imitation . 5. shew your love to Christ in your readiness to take up and patiently bear Christ's cross : I don't say you should desire sufferings for Christ , but sure I am that strong love to Christ will not permit you to decline them ; don't go out of God●s way for them , neither go out of God's way from them , if you meet with the cross in the way of duty , don't either turn back , or start aside , but chearfully take it up , & when you have got it up , patiently bear it , and don 't throw it off , till God take it off ; when it is your duty to suffer for Christ , look upon it also to be your priviledge and be glad of the opportunity , rejoycing that you have any thing to part withal for the sake of Christ , if it be good name , or good estate , or good Friends , if it be liberty or life it self ; such expressions of love are very honourable and very pleasing to your Lord and Master . 6. And lastly , Shew your love to Christ in your desires after Christ's presence here , and in your longing for his second appearance at the last day . 1. Desire Christ's Gracious presence here , and the manifestations thereof , that according to his promises he would come unto you , that he would draw near , and that you might feel that he is near ; desire that you might have clearer discoveries of Christ , and more intimate communion and fellowship with Christ ; above all company and fellowship , desire the company fellowship and acquaintance with Christ , that you might walk with him and converse with him , and that there might be a dayly intercourse between Christ and your souls , and that all distances between you , and strangeness might be removed ; let your love express it self in desires after Christ when he is absent , and in delights when he is present ; rejoice in the Lord exceedingly when he doth manifest himself unto you graciously , admire his beauty and delight in his smiles , admire his love and delight in the perswasions of his favour , let the actings of your love , and the workings of it , be such to your beloved dayly . 2. Desire also and long for the second appearance of Christ at the last day ; when he saith , Surely I come quickly , do you say , Amen , Even so come Lord Iesus . Look upon time as slow of heel and wing , that it runs no faster , that it flies no swifter ; look to the End of 〈◊〉 , and long for it , because then with these Eyes you shall see him whom your 〈◊〉 loveth , because then you shall see Christ come down from the Throne of God with such Brightness of Majesty , and Brightness of Beauty , as will transport you with Wonder and Joy. Say , When Lord Iesus wilt thou take to thy self thy great Power , and cloath thy self with thy Authority , and come down to judge the World ? when wilt thou open the everlasting gates of Heaven which have been shut so long ? When wilt thou descend from Heaven with a shout , with the sound of the great Trumpet , and send thine Angels to gather all thine Elect from the four Winds , that all who love thee may meet in one Society ? when shall we put on our Garments of Immortality , and be caught up in the Clouds to meet thee in the day of thy Triumph ? When shall the day of our Coronation come , and of our admission into the Glorious Mansions which thou hast prepared for us in the Glorious Pallace which is above ? When wilt thou shew us thy self , and give us to behold thee face to face ? When wilt thou shew us the Father , and give us to behold him immediately without a Glass ? When wilt thou shew us thy Glory which thou had●●● with the Father before the World was 〈◊〉 and give us not onely to see it , but also to share in it ? When wilt thou open the Trea●sures of thy Love , and receive us into the nearest , closest , and sweetest embracements thereof , and give us to drink of those Rivers of Pleasures which are with thee ? O hasten Lord , hasten thy glorious appearance , that thou mayest be Glorified before the whole World , and we be glorified with thee , that we may be then taken to live with thee , and reign with thee , and be made perfectly happy in the full and everlasting enjoyment of thee . Thus I have done with these Directions , the last thing in this Use of Exhortation . And what do you now say after all Motives to excite and perswade you to the Love of Christ , and Directions therein ? shall all be in vain ? What do you say , Sinners ? shall Christ have your hearts or no ? will you harbour base lusts in your hearts , that will damn you , and keep out the Lord Jesus Christ who alone can save you ? shall I gain no hearts for Christ by all may Sermons which I have preached concerning the Love of Christ ? My Lord and Master hath sent me to woe you , to win your hearts for him ; may I speed or no ? shall my Message be accepted , and Jesus Christ the most lovely person find entertainment with you ? If any person or thing in the world which you do most dearly love , do so well deserve your love , lock your ears still against all my words , and let them perish like an empty sound in the Air ; lock your hearts against Christ , who stands knocking at the door , and give an absolute and peremptory refusal to give him any room there ; But if in the whole world you cannot find out a suitable Beloved besides Christ , if there be nothing here below but is unworthy of your hearts , if all inferiour things whilest they have your chief Love do debase you and defile you , and unless your hearts be taken off from them , will certainly ruine and destroy you everlastingly ; O then be perswaded without any further delay to open the everlasting doors of your hearts , to let Christ into them , and set Christ up in the highest seat of your Affections ; O be perswaded to give Christ your chief Love , to give him your Heart , and your whole heart ; with grief and hatred let go your hold of sin , and embrace the Lord Jesus Christ in the Arms of your dearest Love. And then I would say to you as our Saviour did to Zacheus when he gave him entertainment in his house , This day is Salvation come unto you . O happy day unto you ! O happy you that ever you were born , if this day Christ should be heartily entertained by you ! This then would be the day of your Conversion , in which the Angels would rejoyce ; and though Grief and Trouble might invade you for a while because of your sin , yet this would make way for your spiritual Joy ; weeping might endure for a Night , but joy would come in the Morning ; but O the Joy which you will then have in the day of your Coronation , when all tears shall be wiped away from your Eyes , and when you shall have admission into the glorious presence of the Lord , where there is Fulness of Joy and Pleasures for Evermore . And what do you say , Believers ? you that have some Love to Christ , shall this Doctrine , and these Sermons which I have preached , be a means to raise and heighten your Love ? Your Love hath been too much mixed , will you love Christ more purely ? your love hath been very weak , will you love Christ more strongly ? Your Love to Christ hath been but a spark , shall it now break forth into a flame ? after such blowings , shall there be no burnings ? When you think of Christs Person so amiable , his Love so incomparable , his Benefits so ine●timable , shall not this fire your hearts ? and will you not now love him more dearly and ardently than ever ? will you be perswaded to get off your hearts from Earth and Earthly things , and get up your hearts to your Lord which is in Heaven , and to settle your Love there upon him , so as never to withdraw it from him any more ? Will you love the Lord Jesus much , whom you can never love too much ? will you now dwell in the Love of Christ , and be more frequent and ●ervent in the actings of it ? Then O what comfort would you find in your Love ! and what sweetness in the sense of Christs Love ! This would be the surest Evidence that Christ loveth you , because Christ loveth first ; and how would this sweeten your passage through the Valley of Affliction , and through the Valley of Death . This would sweeten a bitter cup , and make a sweet cup more sweet . In Life , the sense of Christs Love will be better than life ; but at Death this will be the onely stay and support which you can have , nothing else can give any well-grounded comfort in a dying hour . Death rageth and playeth the Tyrant every where , shooteth his Arrowes hither and thither , sometimes he smiteth those that are Elder than your selves , and sometimes those that are Younger ; sometimes those that are weaker than your selves , sometimes those that are stronger ; sometimes those that are better , sometimes those that are worse ; sometimes the righteous are smitten , sometimes the wicked ; sometimes the profane , and sometimes the Professors ; that all might be awakened to prepare . And what is it that can give you comfort when you come to the sides of the pit ? You may have the Love of your dear Yoke-fellowes , weeping and mourning at your Bed-side , Children Kindred and Friends wringing their hands , and looking with a pitifull countenance upon you , grieving to part with you , but what comfort can all their Love yield unto your departing Spirits ? their Love may disturb you , and make you the more unwilling to dye and leave them , because they are so unwilling to part with you . But the Love of Christ and sense thereof , will be a Comfort indeed , because he is a Friend whom you are not departing from , but going unto , and O the delight which then you may have , when Friends look most sad , and Death looks most grim , when the trembling Joynts , the clammy Sweats , the intermitting Pulse , the falling Jawes , the rat●ing Throat , and other symptomes give notice of near approaching Death ! then to think , I am now come not onely to the Door of Eternity , but also to the Gate of my Fathers House , where many Saints are gone before me , and many Angels are attending for me , and where my dearly beloved Iesus is , and hath prepared for my Reception and eternal Habitation : Here are Friends about my ●●d-side , who ere long will convey 〈…〉 to the Grave , to be fed upon by 〈…〉 are Angels also by my bed-side 〈…〉 Soul , that so soon as it is loosned 〈…〉 Carkase , they may convey me 〈…〉 Paradise : Within a few 〈…〉 and I shall be with my dearest 〈…〉 Faith will be swallowed up 〈…〉 Hope in Fruition , and my 〈…〉 to Perfection . O the Glorious 〈…〉 there and then will shine into every 〈…〉 of my mind ! O the Love and Ioy and ●●effable Delight , when I come to see and enjoy and live for ever with my most dearly Beloved ! This , This onely will make you willing to Dye , and this sense of Christ's Love will effectually sweeten your passage through the dark Entry of Death . An APPENDIX Concerning Christ's Manifestation of Himself unto them that love him . Joh. XIV . latter part of vers . 21. — And he that loveth me , shall be loved of my Father , and I will love him , and will manifest my self unto him . WE read , Luk. 4. 22. And all bare him witness , and wondred at the gracious words which proceeded out of his mouth . Never did such gracious and sweet words drop from the lips of any man that ever lived , as those from the lips of Christ when he was here upon the Earth ; and of all Christ's words , those which he spake to his Disciples in his last Sermon , before his last Suffering , in the 14 , 15 , and 16 Chapters of Iohn , are superlatively sweet , and none more sweet in this Sermon than the words of my Text read unto you , And he that loveth me shall be loved of my Father , and I will love him , and will manifest my self unto him . In the former part of the verse we have the Character of one that doth truely love Christ : He that hath my Commandements and keepeth them , he it is that loveth me . In the latter part of the verse which is my Text , we have the Priviledge of one that doth truely love Christ , and that is in three Promises which Christ doth make unto him : 1. He that loveth me shall be loved of my Father . 2. And I will love him . 3. And will manifest my self unto him . It is the last of these Promises which I shall speak unto by way of Appendix unto my Treatise of the Love which true Christians have and ought to have unto Christ , and that is the Promise of Christs manifesting himself unto such as love him . And the Doctrine is this . Doct. That Christ will manifest himself unto such as love him . In handli●g of this point I shall shew , 1. What it is for Christ to manifest himself . 2. That Christ will manifest himself to them that love him . 3. How Christ doth manifest himself unto such . 4. When Christ doth manifest himself unto such . 5. Where Christ doth manifest himself unto such as love him . 6. And lastly , make some Application . Section I. 1. WHat it is for Christ to manifest Himself ? 1. Christ doth manifest himself when he maketh a clearer discoverie unto His Disciples of the excellency of His Person , when he doth further unveil himself , and le ts forth some beams and rays , with greater lustre and brightness , to discover more of the oriency and transcendency of his soul-ravishing beauty unto them , which they had but a dimme● sight and darker apprehensions of before ; and this is done when Christ doth more fully impart of the spirit of wisdom and revelation unto them . Upon this account the Apostle did pray in the behalf of the believing Ephesians , that the Lord would give them the spirit of wisdom and revelation to enlighten their understandings in the knowledge of him , Eph. 1. 16 , 17 , 18. they had the spirit before and some knowledge of Christ before , but he prayes that God would give them fuller measures of the spirit , to make a clearer discovery of Christ , that the eyes of their understandings might be more and more enlightened unto a more spiritual discerning of the surpassing Beauty and Excellency in Christ's person , in the knowledge of whom the most enlightned Christians are capable of further growth unto the end of their life , hence that Exhortation of the Apostle Peter , 2 Pet. 3. 18. But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ. 2. Christ doth manifest himself , when he maketh a deep impression , and giveth a sweet sense to his Disciples of his presence ; Christ is never really absent from such as Love him , but he may Seem to be so sometimes , they may apprehend him to be a far off , he may and often doth withdraw the sense of his presence ; Cant. 5 , 6. I opened to my beloved , but my beloved had withdrawn himself and was gone . Christ doth manifest himself , when he doth draw near to his people , and maketh them feel that he is near , giving them a sweet sense of his presence through the powerful breathings of his Spirit upon them , whereby their hearts are quickned and enlarged , and drawn forth towards himself , and their graces excited unto powerful exercise . 3. And chiefly Christ doth Manifest Himself , when He makes discovery of His Love unto them that love him ; when He gives them to see not only the beauty of His face , but also the smiles of His face , when He gives them to behold the amiableness of His countenance , and withall lifts up upon them the light of His countenance , when he sheddeth abroad the sense of His Love into their hearts , giving them a full perswasion of His special Love unto them , and also a sweet sense thereof . Thus Christ doth sometime look kindly , and speak kindly unto his people , and this sweet Language is not spoken to the ear of the body , but inwardly by His Spirit to to their souls , when he saith to the soul , I am thy salvation and thy Saviour , I have loved thee with an everlasting Love , and my Love is vnchangeable ; The Mountains shall depart and the hills be removed , but my loving kindness shall never depart , and be removed from thee ; I have given my self for thee , and I have given my self unto thee , and I will never repent of this gift ; I have chosen thee for my self , called and joyned thee unto my self , and I will never repent of this choice , nor suffer thee to be disjoyned from me for ever ; I have thee upon my heart , and keep thee in my hand , and no powers of Earth or Hell shall be able to pluck thee thence ; I have given thee my grace , and I will shew thee my glory , and ere long I will appear in the world and receive thee to my self , that where I am there thou mayest be also . Dry up then thy tears , clear up thy countenance , banish thy fears , droop no longer , dispond no more , but be of good chear , thy sins are forgiven thee , thy name is written in my book which none can blot out , Thou hast a true Love for me , and my Father himself loveth thee , and I love thee with a most endeared Love , and therefore do not question or doubt of my Love any more . Thus Christ doth manifest himself and his Love sometimes unto drooping disponding souls . Section II. 2. THat Christ will manifest himself unto them that love him , appears , in that His Love doth engage Him , and His word doth engage Him hereunto . His Love doth ●ngage Him , The Love of Christ is like fire , that cannot conceal it self long , and no fire so strong , and hath such a vehement flame as the Love of Christ to His people . Ioseph had a great love to his Brethren notwithstanding all their unkindness , and although he concealed himself for a while , and spake roughly unto them , yet after they were sensible of their fault , and were filled with perplexing fears , he could conceal himself no longer from them , as in Gen. 45. 1. Then Ioseph could not refrain himself before all that stood by him , he wept alou● , and said unto his brethren , I am Ioseph , and ver . 4. Ioseph said unto his brethren , come near me , I am Ioseph your brother whom ye sold into Egypt . So Christ may conceal himself for a while from his people , whatever love he hath to them , and whatever they have to him ; some unkindnesses they have shewn may be the cause of this hiding , but when they are sensible of their fault , full of grief and perplexity for their offences , his Love will not permit him to hid himself much longer ; His Love will engage Him to manifest and discover himself , and say , I am Jesus your Saviour , come near me my brethren , come near me , that you may have a clearer view of me , that ye may know me and know that I do love you . The Word also of Christ doth engage him manifest Himself unto them that Love Him : It is Christs promise here in the Text , He that loveth me shall be loved of my Father , and I will Love him , and will manifest my self unto him . Christs word is sure , True and faithfull is Christs name ; the ordinances of the heaven may sooner fail , than Christ fail of His Word and Promise . Section III. 3. HOw Christ doth manifest Himself unto them that Love him . 1. Christ doth here in this world manifest himself but in part and darkly . The soul is not now capable of the fullest and clearest Manifestation of Christs , This is a happiness reserved for the other world , 1. Ioh. 3. 2. Beloved now are we the sons of God , and it doth not yet appear what we shall be ; but we know that when he shall appear , we shall be like him , for we shall see him as he is , Ioh. 17. 24. Father I will that they also whom thou hast given me be with me where I am , that they may behold my glory which thou hast given me . It is Hereafter that Christs Disciples shall be perfectly like unto Christ , and shall have a perfect manifestation of Christ , that they shall see him as he is : It is Hereafter that they shall behold his glory ; The lustre and brightness of Christs glory is so great that should he now let forth the beams thereof upon them , it would dazle and amaze them , it would strike them blinde , yea it would strike them dead ; there is need , because of their weakness , that Christ should keep a veil on his face , when he makes discovery of himself , they cannot now bear the full patefaction and manifestation of Christ ; therefore Christ doth discover himself but in part . As the Queen of Sheba saith concerning Solomons wisdom and prosperity , 1. King. 10. 6 , 7. It was a true report that I heard in mine own land of thy acts , and thy wisdom ; howbeit I believed not the words , until I came and mine eyes had seen it ; and behold the one half was not told me , thy wisdom and prosperity exceedeth the fame thereof . It is not the one half which Christs Disciples do now hear or can discern of their masters excellencies . It hath not now entred into their hearts to conceive what Beauties and Glories and most admirable perfections there are hid in their Beloved ; not only Christ's Love but also Christ's Loveliness doth pass their knowledge ; there are such dimensions of most wonderful Glory in Christ's person , as do infinitely transcend the capacity of the most elevated minds , fully to comprehend . Christ doth manifest himself truly to them that Love him , yet it is but partly , and that but a little part , it is but darkly by the beams of a more obscure light , 1 Cor. 13. 9 , 10 , 11 , 12. For we know in part , and prophesie in part ; But when that which is perfect is come , then that which is in part shall be done away : When I was a child I spake as a child , I understood as a child , I thought as a child ; but when I became a man I put away childish things : For now we see thorow a glass darkly , but then Face to Face ; Now I know in part , then I shall know as I am known . We Ministers 〈…〉 part , we can tell you but a little of what there really is in Christ , and both we and you know but in part ; our conceptions of Christs excellencies and our expressions now are childish , hereafter there will be a perfect manifestation of Christ , and then all imperfections of knowledge will be removed . Now you may see Christ , but it is through a glass darkly ; hereafter face to face : Indeed it is said , 2 Cor. 3. 18. We all with open face beholding as in a glass the Glory of the Lord are changed , &c. There is a comparative open discovery of Christ now in Gospel-times , over what there was under the Law ; the veil of Types and Figures , which covered and in a great measure hid Christ from the view , is now removed , our face is now open from that veil , but Christs face is not fully open , there is glass still between our eye and Christ's face ( the glass of Ordinances which though it doth help us to see him , yet it keeps us from the clearest discovery of him ) we see but thorow a glass darkly ; our eyes now need this glass to help our weakness , and that we may see what we do see : there is a time coming when we shall be above the need and use of the Ordinance-glasses , I mean when we shall see Christ face to face , and know him in heaven as we are known by him . 2. Christ doth now manifest himself gradually unto them that Love him , Christ doth not shew at once & altogether what he means to discover of himself and of his Love , but he doth it by degrees , a little at one time , and a little at another time , a little in this Ordinance , and a little in that ; now he lets down some comfortable beams of the light of his countenance into the soul , by and by clouds do arise and obscure this light , and darkness is upon the spirit : Sometimes Christ opens the curtain and looks upon the soul , gives gracious smiles , by and by the curtain is drawn , and his face is hid ; now he appears , and then he disappears ; he manifesteth himself at one time , withdraws himself at another time , and so leads his people on from one discovery of himself unto another , until he bringeth them at last unto the full discovery of himself in Glory . 3. Christ doth manifest himself most sweetly unto them that Love him , especially after long absence . When the soul hath been seeking and cannot finde him , wandring in the wilderness under amazing fears , perplexing doubts , doleful despondencies , sinking and heart-overwhelming grief ; after a black night of deep desertion , Oh how sweet is the day-spring from on high ! Oh how comfortable are the bright beams of the morning light ! when he shineth upon their dark and despised and sorrowful spirits , giving them to know assuredly that they are the dearly beloved of his Soul , that he hath not forgotten them , that he will not forsake them , that he hath a more tender Love unto them than the mother to her sucking child ! Oh the ravishments of spirit ! Oh the transports of soul which do arise from hence ! O the songs which are then in their mouths . This is our beloved , we have waited for him ! this is our dear Redeemer we have trusted in him ! Tongue cannot express the delight , the joy and gladness of heart , which doth arise from the manifestation of Christ's presence and love ; the joy of harvest , the joy of the Bridegroom on the wedding day , the joy of victory and taking great spoils , spoils from an Enemy , the joy of a poor man in finding great treasures ; and the greatest delight which ever was found in the sweetest sensual enjoyment is not worthy to be compared with the joys and exaltings of heart , in the manifestation of Christ unto the Soul. SECT . IV. 4. WHen doth Christ manifest himself unto them that love him ? 1. Sometime Christ doth quickly manifest himself , after a little seeking ; some young Converts have early and soon disscoveries of Christ and his love ; they are cast down for a little while , and Christ soon comes unto them and lifts them up again ; weeping endures but for a night , and that a short summer night , and joy cometh early in the morning ; they have the spirit of bondage who awakeneth them to fear , by & by the Spirit of Adoption doth graciously visit them , and make discovery of their relation to the Father , the love of their Saviour , and sheddeth abroad the sense of his love into their hearts . 2. Sometimes Christ is long before he manifest himself ; it is long before some do seek Christ , and it is long before such do find him : Christ waites long to be gracious unto them , & Christ doth often make them wait long before he manifesteth to them his loving kindnesses ; yea sometimes early seekers are not early finders ; Christ makes some wait a long time to try their faith and patience , the●r love and obedience , and that he may prepare them for more than ordinary comforts and sweetness which he intendeth to give in the discovery of himself unto them . 3. Sometimes Christ doth suddenly manifest himself unto them that love him , Cant. 6. 12. Or ever I was aware my Soul made me like the Charets of Aminadab , or ever they are aware they see the Chariots of Israel and the horsemen thereof , and the Lord Jesus doth come unto them in the Chariots of Salvation with such Glory and Lustre as doth transport and amaze them . Some Christians that truely love Christ , have sought him in this Ordinance , and have not found him , and they have sought Christ in that Ordinance , and have not found him ; they have been looking and waiting and hoping that at this time Christ would discover himself , or at that time he would discover himself , and still he hath hid himself , still they have come off with disappointment ; this hath been their Grief , this they have complained of before God , and they have been under fears lest they should never see him , never meet with him at all ; hereupon their Spirits have been ready to fail and sink within them , and in discouragement they have been ready to say or think that all their labour would be in vain ; and yet they have resolved to seek him to their death , and though he should kill them , to put their trust in him : And behold on a sudden , when they have had the least expectation , and their hope hath been ready to give up the Ghost , they have met with Christ , and found him whom their Soul loveth ; on a sudden the Veil of the Temple hath been rent , and they have seen their Beloved in the Holy of Holies ; on a sudden the clouds have fled , their darkness hath passed away , and the light hath shined ; the North-wind of trouble hath ceased , and the sweet Southern Gales have blown upon them ; I mean they have been under such shinings and breathings of the Spirit , that they have seen and felt the presence of Christ ; and such a sweet sense of his Love , as hath filled them with Soul-revishing Joy. 4. Christ doth manifest himself Seasonably unto them that Love him . Though he doth not alwayes manifest himself when they most desire , yet he doth manifest himself when they have most need , and then they have most need when they are most low , when they are most low in their Spirits , most poor and mean in their own esteem , as well as most low in their condition through Affliction and Trouble ; Humility and Patience under Affliction , doth make way for the Experience of Christ's manifestation ; Christ doth many times reserve his Cordials for the Fainting sits , and the sweetest Consolations in the discoveries of his Love for the time of the greatest Adversity ; especially , when the trouble is for his sake , he is graciously present ; Iohn had his Visions when he was Banished for the sake of Christ unto the Isle Patmos . And when all men forsook Paul at his answer before Nero , then the Lord came to him , stood by him and strengthned him . Sect. V. 5. WHere doth Christ manifest himself unto them that love him ? This is in the way of his Ordinances , there he doth walk , there he doth appear unto his People ; sometimes Christ doth manifest himself in the way of private Ordinances , when they seek him in their Families , or in their Closets , when they speak of him in conference , or when they think of him in their Meditation and Contemplation ; sometimes Christ doth manifest himself unto them that love him in the way of Publick Ordinances , in Publick Prayer or Fasting , in hearing of the Word , or when they are Feasting at his Table , especially in this ●ast mentioned Ordinance Christ doth frequently manifest himself unto his Disciples most sweetly : At the Lords Table , the Lord doth appear ; in breaking of Bread he discovers himself , as to the Disciples that went to Immaus ; in his Banquetting-house he gives them to feast on his Love ; There are many who can say by experience , that if ever they met with Christ in their Lives , and in any Ordinance , they have met with him at the Sacrament , there he hath unveiled his face , there he hath revealed his Love , there he hath breathed upon them by his Spirit , there they have found and felt the Lord to be near . SECT . VI. I Come now to the Application : And here that I may to give to every one his Portion , I shall speak , 1. To you that have no Love unto Christ : 2. To you that have some Love to Christ , but are without these Manifestations . 3. To you that both love Christ , and have Manifestations of his love unto you . Vse 1. The First Use doth concern such as have no love at all unto Christ : Christ will manifest himself unto them that love him , this is Childrens Bread , and doth not belong to you , because you do not belong unto Christ ; this is a choise and most rich Priviledge , but you have nothing to do with it ; Procul ite Profani . Avant all ye profane ones , all ye unclean ones , all ye ungodly ones , all Unbelievers whatsoever , who being without Faith , are also without Love to Christ ; see that you come not neer to lay your unclean hands upon this most excellent Promise ; never look for any discovery of Christs love unto you whilest you go on in wayes of Sin , whilest you are in your Natural Estate . I believe some of you may be ready to say , What if Christ doth not manifest himself unto us ? let us have our Honours and Dignity , let us have our Wealth and Plenty , let us have our Friends and Delights , and let who will look after those aiery and fancifull Satisfactions in Christs Manifestations . Sinners , is this your language either of tongue or heart ? Let me tell you , one day you will sing another tune , you will be of another mind ; one day you will acknowledge , that all the Happiness which you so eagerly pursued in the sweetest creature-enjoyments , was but a Fancy , that it was thin , light and aiery ; that it was vain and empty , when all is fled away and left nothing behind but Stings and bitter Grief , but inward wounds , gripes , and dreads , upon the sight of approaching Death , and under apprehensions of approaching Wrath , and eternal Torments in Hell. Then what would you give for an Interest in Jesus Christ , and a well-grounded Perswasion of his special Love unto your Souls ? Then the Manifestations of Christ will appear to be no aiery thing , and that nothing besides this can rationally support your Souls when you come to the Borders of the Grave , and to the Confines of Eternity . And let me further tell you that have no love to Christ , that although Christ whilest you are such will never manifest himself unto you in a way of Love , yet there is a Day coming when he will Manifest himself unto you , but this Manifestation will be with a Vengeance , it will be in a way of most Furious anger ; I mean , at the last day of Judgement , when Christ will be revealed from Heaven , not onely to those that Love him , but also to those that Hate him , for every eye shall then see him , and he will come in flaming Fire to take Vengeance upon you that have not obeyed this Gospel-Precept , to Love him . The Consideration of this should awaken you to fear and fly from Sin , which otherwise will be your ruine and eternal Perdition ; and O that withall you would be perswaded to apply your selves unto the Lord Jesus Christ by Faith , that you may hereby have Interest in him , and in that great Salvation which he hath purchased for you , and which in the Gospel in freely tendred unto you ! and this Faith in Christ would work Love to Christ , and put you in a capacity of these Manifestations of Christ's Love unto your Souls . Sect. VII . Vse 2. THe second Use concerneth such of you as have some Love unto Christ , but are without these Manifestations ; and there are two sorts of such : 1. Some of you never had these Manifestations . 2. Some of you have had these Manifestations , but have lost them . 1. Some of you never had these Manifestations of Christ's Love. It may be you are young and raw Christians , a little while ago you were forward Scholars in the School of the Devil , and served divers lu●ts with all your might and strength ; the Lord hath lately hedg'd up your way with thorns , hath opened your eyes to see your sins , and made you sensible of your danger , but as yet your eyes are not open as to any comfortable sight of your Saviour ; Indeed Christ hath been revealed unto you as able and willing to save you , and you have been drawn by the Word and Spirit to take hold on him , and to give up your selves unto him ; but as yet you are in the da●k as to your Spiritual Estate ; you are under doubts and fears of unsoundness and rottenness at heart , that you are Hypocrites , and shall fall away , as other Professors like your selves have done ; you fear you shall one day perish by the hand of Saul , that the Devil and your own Lusts will be too hard for you , and prevail so far with you , as to pull you back into wayes of S●n , and thereby to pull yo● down into the bot●omless Pit of Hell : This causeth a dread upon your spirits , and fearf●ll apprehensions of Gods wrath and future Vengeance ; this f●tcheth many a sad and heavy sigh from your breasts , many a brinish tear from your eyes , you are troubled , bowed down greatly , and go mourning all the day : Yet you are resolved to give your attendance still unto Ordinances , and there to wait upon the Lord , and for the Lord ; you are resolved , notwithstanding all discouragements , that you will be the Lords , though you know not whether he be yours ; you are resolved that Christ shall have your hearts , and you will venture your Souls upon him , though you know not whether you are accepted by him . This may be a Use of Encouragement unto you ; certainly you are such as love Christ , and are beloved by Christ , and Christ will manifest himself unto such as have such Love ; let me tell you , that Christ is not far from you , whatever you may apprehend , though he be out of your sight , yet you are not out of his , his eye is upon you , and his heart is towards you ; he hears all your sighs , he sees all your tears , he pities you , and sympathizeth with you in all your Griefs ; he loves you , and ere long will let you know it ; he is now preparing you for sweet discoveries of himself , and ere long he will give you those discoveries . If you follow on to seek him , he will certainly and may suddenly be found of you : And who knows but this may be the time of Christ's manifesting his Love ? It may be whilest you are Reading this Discourse , you may have a glimpse of his face , and hear his Vo●ce saying unto you , Be of good cheer , your sins are forgiven you . Lift up the Hands that hang down , lift up the Heart that is cast down ; Look up then dejected Soul , thy Saviour is before thee , open thine Eyes and look , look with the Eye of Faith , canst thou not see a marvellous Beauty in his countenance ? dost thou not perceive some smiles in his Face , some Smiles upon thy Soul ? Dost thou not feel his Spirit sweetly breathing upon thine heart , perswading thee , and giving thee a sweet sense of Christ's peculiar Love unto thee ? Dost thou not perceive some inward knocking 's at the door of thine heart , and hear some inward callings ? Open to me , and I will come in and sup with thee : This is the Voice of thy Beloved ; make haste and open to him , open all the Faculties of thy Soul , lift up the Everlasting Gates to this King of Glory ; send forth the Handmaids of thy Desires to invite the Lord in , let thy Faith take hold on him and usher him into thy Soul , and then embrace him in the Arms of thy dearest Love , and give him such entertainment that he may abide with thee for ever . 2. There are others of you have had some manifestations of Christ unto you formerly , but you have lost them : your beloved hath withdrawn himself and is gone , you call and he giveth no answer , you seek him , but you cannot find him . Time hath been when your Lord was present , and gave you Gracious visits frequently , many a secret smile you have seen in his face , many a comfortable word you have had from his mouth , many a love-token you have received at his hand : Time hath been when you had your evidences written out fair and clean , with the Seal of the Spirit set unto them , and how exceedingly did you then rejoice in the sense of Christ's love ? how did you feast your selves upon his rich entertainment of Gospel-priviledges which through him you were invested withal ? And O the admirings which then you had of free Grace ! O the sweet meltings of heart in the kindly sense of sin ! O the enlargements of desire which you had in your Prayers ! O the burnings of love to Christ which you have often felt in your bosomes ! O the lively hopes which you had , and ineffable delight in hope of the Glory of God! But now there is a strange decay within you of Grace , and Alteration as if you were not the same Men and Women as you were before . You have withdrawn your selves from Christ , and he hath withdrawn himself from your Souls : you have let down your watch , and the Devil hath got advantage against you by his devices , he hath watched his opportunity and entangled you in the snares of some sins ; whilst you have heedlesly gone to the utmost confines of duty , and been upon the borders of sin , the Devil hath sent forth a ●quadron of temptations not with fiery darts , but with silken cords , which have treated and parlyed with you to entice and perswade to go a little further , they have told you what pleasant fru●t doth grow within those borders most sweet and delicious to the t●ste ; that there are Silver and Golden Mines which you might quickly dig up , and find precious substance ; that there you might have honour and esteem , and what would you turn your back upon all these ? would you be so nice and strict as not to despense with a little duty , as not to step over the hedge a little way , where the delights and advantage would be so great . And if you have hesitated , they have told you that it was very disputable , whether the confines of duty did not reach beyond the place which they would bring you unto , propounding the example of others of the same Religious Profession , that have frequently gone so far , and why should you scruple : or if it were a transgression it was but a little transgression , they would not desire you to go far , and who is there that lives and doth not transgresse those bounds ? and you might easily repent and find mercy if God were offended ; you might quickly retire and return into your former limits ; then whilst you have been parlying with temptations , the silken cords have been fastned about you , and e're you have been aware you have been drawn along , partly willing and partly unwilling , and enticed unto some kind of sins , and complyed with some kind of lusts , indulging your selves to give them satisfaction , whereby you have been beguil'd , and befool'd , whereby you have been secretly wounded and inwardly defiled ; and thus your evidences for Heaven have been miserably blotted , so that now you are not able to read them . Time hath been when worldly Affections seemed to be mortified within you , to be dead and buryed , many a sore thrust and wound you had given unto them , and how did they bleed and faint , and grew so weak that they seemed to be giving up the Ghost , and you have thought sure●y they would never ●●ir much in you any more ; and then your love to Christ was strong and active , it did burn and flame within you ▪ and O the zeal which you then had for your Masters honour , and you seemed to have no interest to carry on in the world but the interest of Christ , and you minded not your own things upon your own account , but all your interests were swallowed up in the interest of Jesus Christ , which you chiefly minded and cared for , and made every thing else to truckle under it , and to be subservient unto it ; but now your affections to Christ are strangely cooled ; if there be the fire of love to Christ still within you , it is not fire in burning coals , or in a vehement flame , but it is a fire in a few scattered sparks , and those raked over that they give neither light nor heat , and are hardly , if at all , discernable by you ; and your wordly Affections which seem'd to be dead , they have gotten Spirit and Life and Vigour , and Strength : O the eager desire which you have after the world , and the things in the world , and these accompanied with eager prosecution of the world , now the world hath your thoughts in contrivements about it , and the world hath your tongues in your most frequent discourse of it , now the world hath your hand and your time , but that which is worst of all , the world hath your heart too , the world hath justled Christ off of his Throne and for the present doth usurp his seat . And is it then a wonder if your beloved be offended that you should thus decline in your love , that your hearts should go a whoring from him unto the Creature , in your giving those affections unto any thing in the world which are his due ? Hence it is that Christ hath shut up his count●nance from you , or if he looks , it is with frowns upon you ; you have lost your first love , and you have lost your first sights , and your first tastes of the Love of Christ ; now your spiritual joys and comforts are fled out of sight , they are lost and gone , and the bare remembrance of them only doth remain , and whatever delights you have they are only such as come in at the door of sense , you have none at all that come in at the door of faith , and your sensual delights have expelled and banished your spirituall ; now the rich Gospel-priviledges have not that savor and sweet relish with you as heretofore ; your minding and savouring so much the Earth and Earthly things , hath disrelished your spiritual appetite . O the mischief which indulged sin hath done unto you ! O the unfelt wounds , but so much the more deep and dangerous , which sin hath given you ! O the defilements of sin in your Consciences , and the stains & blots which sin hath cast upon your profession ! O the havock which sin hath made amongst your graces , and amongst your comforts ! Leaves you have still of an outward profession , but where is your fruit to be found ? If you have some fruit , is it not withered fruit , ●our and ill-rellished , not such ripe and mellow and sweet fruit as heretofore in your flourishing estate ? Surely the Lord is at a 〈◊〉 distance from such of you , and are there not too many such amongst you ? And what need have you to remember whence you are to fallen , to ransack your hearts to find out your sins , to humble your selves deeply , to repent and grieve and mourn , to turn your laughter into weeping , and your joy into heaviness , and to return unto the Lord speedily and do your first works ▪ otherwise some fearefull judgements are like to befall you , and the Lord may be even forced to awaken you with a vengeance , and make you a terrour unto your selves and unto all about you : Don't provoke the Lord , by your thus running away from him , to follow you with a storm as he did Ionas , and to devour you in the floods and waves of dreadfull afflictions , that hereby he may reduce and restore you , and keep you from being drowned in utter perdition and eternal destruction . It may be the Lord hath scourged some of you for your faults with the rods of some crosses and disappointments , some outward losses and troubles ; it may be he hath put bitternesse upon those breasts which you have been sucking , and mingling gall in the cup of your pleasures which you have been drinking ; and you have begun to think of your evil wayes , and seen what an evil thing and bitter it is to backslide from the Lord ; and you have thought it was best with you when you were nearest unto Christ. It may be God hath dealt with you as he telleth his backsliding people he would do with them , Hos. 2. 6 , 7. Behold I will hedge up thy way with thorns , and make a wall that she shall not find her paths : Aud she shall follow after her Lovers , but she shall not overtake them , and she shall seek them , but she shall not finde them ; Then shall she say , I will go and return to my first husband , for then it was better with me than now . And now you are seeking after your Beloved , but he hath withdrawn himself from you , and seems to take no notice of you ; you call and cry , and sigh , and weep , and lament , and complain , and seek , and wait , and yet he withholds from you all special discoveries of his Love : Possibly doubts may hence arise , and fears grow upon your spirits , and you are ready to sink , and sometimes are almost overwhelmed with inward trouble . Let this Doctrine be an encouragement to you still to seek diligently and wait patiently , for the Lord will manifest himself again unto you in his own time , which is the best time : He may try you for a while whether you will follow him in the dark , he may suffer you to wait some time for him , who have made him to wait so long time for you ; But if you persevere to seek him diligently in his wayes , you shall finde that it will not be in vain . And what would you say , ye backsliding souls , if the Lord should manifest himself unto you at this time ? would you not abuse his kindness ? if he should discover his Love to you again , would you not grow wanton and carnally secure ? if he should now renew your evidences and give them fair written , and easie to be read by you , would you not blot them again by your sins ? if he should now speak peace unto your Consciences , would you not again return unto folly ? If he should now restore unto you the joyes of his salvation , and send down the Holy Ghost from Heaven to come unto you , to be your comforter and to dwell with you , would you not griev and quench the Spirit and provoke him to another retirement , and more dreadfull withdrawings than before ? It may be the Lord will try you ; it may be the Lord may draw near and make some discovery of himself , and discovery of his Love unto you : it may be the Lord may look kindly now upon you , and secretly by hi● Spirit speak kindly unto you : you are now looking and longing , and hoping , and waiting , possibly this may be the time of your seeing his face , and the smiles that are there , of your feeling the sweet sheddings abroad of his Love into your hearts by his Spirit , at least he may give you a glimpse , a glance , a little taste , such as shall ravish your hearts . However wait for him , and with earnest desires and importunate requests , plead with him for his returns , and these manifestations , and that in such kinde of Language as this : Come Lord Iesus , Come quickly , make haste O my beloved , make haste to my soul that thirsteth for thee , as the parched land after the sweet showers that fall from heaven , as the h●nted Hart after the cooling and refreshing streams of the water-brooks . O when shall I drink of those waters of Life which thou hast to give , who art the fountain and spring from whence they flow ? when shall I taste again how good thou art ? when shall I see thee again , and feed , and feast my soul again with thy love ? when Lord , O when wilt thou come unto me ? wilt thou cast off for ever ? wilt thou be favourable no more ? hast thou in anger shut up thy bowels ? shall this cloud alwayes sit upon thy brow ? shall this curtain alwayes be drawn before thy face ? Truth Lord , I have grievously sined , and greatly offended thee ; but have I not , do I not truly repent ? is there any thing in the world so grievous unto me as the remembrance of my miscariages ? I acknowledge my offence , my folly and horrid ingratitude ; but shall my sins be alwayes a wall of separation between me and my beloved ? are not thy bowels tender ? are not thy mercies plentifu●l ? is there not forgiven●●s with thee that thou mayest be feared and the more dearly beloved ? dost thou not forgive freely without upbraiding ? hast thou not promised to be found of all them that diligently seek thee ? and didst thou ever fail in thy word unto any ? and shall I be the first ? are ●ot the desires of my Soul after thee , and that Chiefly , and that Earnestly ? Is there not dearth and drought in all things beneath thy self , nothing that can give me satisfaction ? have I not renounced the World for my Portion ? Thou mightest send me to the World for help and comfort , to the World which I have over-earnestly desired and loved , and over-eagerly ●ought for contentment and happiness in ; But is this thy wont , and thy way , and the manner of thy dealing with them that are grieved for their Sin , and ashamed of their Folly ? Hast thou not promised to manifest thy self unto them that love thee ? and do not I love thee ? dost not thou who knowest all things , know that I love thee ? though my Love be imperfect , yet is it not true ? though it be weak , yet is it not sincere ? else whence are these desires after Thee above all Persons and Things in the World ? are not these the product of true Love ? and wilt thou not make good thy Promise then , to manifest thy self unto me ? and if I had the Manifestations of thy Love , would not my love grow and encrease hereby ? Should I not love the more dearly and strongly , if I had clear discoveries , and were perswaded assuredly of thy love unto me ? Truth Lord , I am altogether unworthy of such a favour ; but didst thou ever bestow this favour upon any for their deserts ? are not all thy Gifts free ? and am not I as capable as any of Free-grace ? the more unworthy , the more I shall admire thee ; the more is forgiven , I shall love the more ; And may I not now have a taste of thy Loving kindness ? Hasten my Beloved , O hasten unto me , and be as a Roe upon the Mountains of Spices ! Do not veil thy face from me any longer , do not conceal thy love , but now , O now draw near , and make me exceeding glad in the light of thy Countenance , and in the beauty of thy Face , and smiles thereof . Such desires and pleadings as these might prevail with the Lord forthwith to return again unto you , and to say , Well Soul , I have heard thy Prayer , thy breathing , and thy cry ; thy pleadings have prev●●ed with me , and I am now come unto thee , and be it to thee according to thy Desires ; Come Soul , and look up , lift up thine eyes , and see , Here I am , Behold me , Behold me ; this day I am come to bring glad tydings of great Ioy unto thee . I assure thee , that I am thine , and all mine is thine , and thou art mine , and shalt be mine for ever . And what words can found so sweet and yield such comfort , as these or such like , spoken by the Spirit unto the hearts of those from whom Christ is withdrawn ? SECT . VIII . Vse 3. THe Third Use doth concern you that do love Christ , and have the Manifestations of his Love to your Souls : Three things be exhorted unto ; 1. Rejoyce in the Lord. 2. Admire his Free Grace . 3. Labour to retain these Manifestations . 1. You that have the Manifestations of the Love of Christ , Rejoyce in the Lord ; of all Persons in the world , you have most reason to rejoyce , you are the happiest men and women alive . It is not Wealth in the greatest abundance which can make men happy , the richest Persons have often thorns of the greatest discontent to pierce their hearts , and Stings of the greatest guilt to wound their Consciences : It is not the highest Honour and worldly Dignity which can make men happy ; the vilest men are often exalted , and those that are in the Highest places , are in the most Slippery places , from whence they are soon cast down into destruction , and whatever security they have in Life , yet they are usually consumed utterly with Terrours when grim Death doth appear and summon them to depart . It is not the sweetest sensual Delight which can make men happy ; Vanity is the Attendant , and Vex●tion of Spirit is the Consequent of all those pleasures that are sensual and sinfull , which are the seed also of Pain and Everlasting torment : Such onely can be said to be happy in truth , as are really united and related unto Jesus Christ , and through him reconciled unto God , and entituled unto the Kingdom of Heaven ; but you are the most happy , and have reason to take the most comfort , who have not onely Relation unto Christ , but also the Manifestations of him ; who know that Christ is yours , and you are his , that Christ loveth you , and that his Love , as it had no beginning , so it is without changing , and will know no ending . If you know that Christ loveth you , you have reason to rejoyce , because hereby you may know assuredly that you are Elected , that God by an eternal and unchangeable Decree hath chosen you , when he hath chosen so few of fallen Men , and none of the fallen Angels , and when there was not the least foreseen Motive to induce him hereunto ; the assurance of this may yield unexpressible sweetness unto you . If you know that Christ loveth you , you may know assuredly your Effectual Calling , Conversion , and wonderfull Union unto Christ ; and O what matter of Joy is it to think , how God hath called you out of Darkness into his marvellous Light ! how he hath delivered you out of the Snare of the Devil , and the bonds of your own Lusts , and set your Souls at liberty ! how he hath wrought a Miracle in your first Resurrection from the Grave and spiritual death of Sin , & put forth the same power in your New Creation & change of your Natures , as in his first Creation of the World ! how he hath dissolved and made a divorce between your hearts and your sins , and so wonderfully United and espoused you unto the Lord Jesus , and by this Conjunction and Relation given you an Interest in all the Priviledges which Christ hath purchased . If you know that Christ doth love you , you m●y know assuredly that you are Justified through his Merits and Mediation , and O what matter of Joy is this , to think that all your sins Original and Actual , are pardoned , that none can lay any sin to your charge , because God hath justified you ! that there is none that shall condemn you , because Christ hath loved you , and out of Love hath dyed for you , and is now making Intercession for you at the right hand of God , Rom. 8. 33 , 34. to be acquitted from all Guilt , and no more lyable unto future wrath than if you had never offended ; and when you had no Righteousness of your own , to be accepted as perfectly Righteous in the sight of God , through the Imputation of Christ's perfect Righteousness ! Who have reason to rejoyce , if you have not reason ? If you know that Christ loveth you , you may assuredly say , that you are the Sons and Daughters of the Lord Almighty ; and will you not rejoyce , when of Children of the Devil , Children of Disobedience , Children of Wrath , you are made the Children of God , the Glorious Jehovah , that is the Supream Sovereign and King of the whole World , and when you have not an empty Name onely , but are intituled to all the Priviledges of his Children ? If you know that Christ doth love you , you may know assuredly that he will keep alive his Interest in you , preserve his Grace in your hearts , and enable you to persevere in Faith and Holiness , notwithstanding all the alluring Temptations which you may meet withall in the World , notwithstanding all the Suggestions and Oppositions of Sathan , and notwithstanding all the powerfull workings of your remaining lusts and corruptions , all which do combine together , and use all their power and policy ( which is great ) to extirpate your Grace , to draw you unto sin , to entice or force you out of the wayes of God ; and O what matter of comfort is it , that the Lord Jesus who loveth you , hath undertaken for you , to keep you in his hand , and by his unseen but mighty power to enable you to resist and overcome , to hold on in his wayes , and hold out unto the end , so that you may triumph with the Apostle , and say , as Rom. 8. 35 , 37. Who shall separate us from the love of Christ ? shall tribulation , or disiress , or persecution , or famine , or nakedness , or peril , or sword ? Nay , in all these things we are more than conquerours through him that loved us . And you may be perswaded as Paul was , and greatly rejoyce therein , that , as v. 38 , 39. Neither death , nor life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor heighth , nor depth , nor any other Creature shall be able to separate you from the love of God which is in Christ Iesus your Lord. If you know that Christ doth love you , you may know assuredly that your Prayers have audience with God , that whatever imperfections and sinfull mixtures they have , yet that they are mingled with the sweet Incense of Christ's Merits , through which they are persumed and accepted ; and what comfort is this , that whatever you ask of the Father in the Name of your dear Lord Jesus , if it be for his Glory and your good , he will certainly procure it for you . To conclude , If you know that Christ doth love you , you may know assuredly that you are Heirs of the Kingdom of Heaven , and that as certainly as you are alive , you shall attain eternal Felicity in the Beatifical Vision and Fruition of your Lord ; as certainly as you have the first Fruits , so certainly shall you have the Harvest ; as certainly as you have the Earnest , so certainly shall you have the Inheritance ; as certainly as you see Christ by Faith here , so certainly shall you have the Beatifical Vision of his Person and Glory in Heaven , and be made perfectly happy in the eternal and full Enjoyment of him ; O how should you then rejoyce in the Lord , rejoyce in his Person , rejoyce in his Love , rejoyce in his Benefits , rejoyce in what you have , and rejoyce in what you hope to have by him ; rejoyce in what you see now , and feel now , and taste now ; and rejoyce in the foresights and foretastes of your Happiness to come . Rejoyce in the Lord always , and again I say Rejoyce . 2. If you have Manifestations of Christs Love unto you , Admire his Free Grace in these Manifestations ; as Ioh. 14. 22. when Christ had promised to manifest himself unto such as love him , Iudas ( not Iscariot , he was the Traytor , and had no true love to his Master , but Iudas the Brother of Iames ) saith to him , Lord how is it that thou wilt manifest thy self unto us , and not unto the World ? This Question is not a Question of Enquiry concerning the Way and Manner how Christ would manifest himself unto them , but it is a Question of Admiration concerning the Thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What is done ? or What is come to pass ? How is it ? or Whence is it ? His Question did not expect an Answer , neither do we find any to it , but onely expressed his Wonder that Christ should manifest himself unto them . And how should you wonder then that the Lord Jesus should manifest himself unto you ! That the Lord Jesus , whose Name is Wonderfull , and hath so many Wonders in him , a Person of so great Eminency and Excellency , who hath such a Crown of Glory upon his Head , such Robes of Glory upon his Back , and on the Vesture of his Garment and his Thigh a Name written , King of Kings , and Lord of Lords ; that this most excellent Person should manifest himself unto You , such as You , when he conceals himself from the greatest Princes of the Earth , who by their Interest , Authority and Influence might that highly promote his Glory , he should manifest himself unto You , who for the most part are low and mean , poor and despised in the World ; that when he hideth himself from most of the Wise and Prudent , and great Scholars in the world , who by their Parts and Learning might magnifie his Name , and spread his Fame , he should manifest himself unto you , who for the most part are persons of mean parts and Education ; that when Christ hideth himself from many Moralists , who have escaped the grosser Pollutions which are in the World , he should reveal and manifest himself unto you , some of whom before Conversion were notoriously guilty of most foul sins ; that when Christ manifesteth himself unto so Few , that you should be in the Number of those Few ; how many wonders are here ! That this Glorious Person should send down another Glorious Person , I mean the Holy Ghost , from Heaven , ( which is more than if he had sent down all the Glorious Angels which are in Heaven ) to make this Discovery of himself unto you ; That he should make use of the Foolishnesse of Preaching as a Means to effect this great thing , that while a man of like passions and infirmities with your selves is opening and applying the Scriptures , the Lord by this means should unveil himself and open the treasures of his Love unto you : that your humble fervent and believing prayers here on Earth should ascend up to the throne of God that is in Heaven , and move the Lord Jesus that is there to come down , thence , though not in person , yet by his Spirit ; that prayer should open heavens gate , and have such a prevalency for this manifestation and discovery of Christ ; though the best prayers of the best men are not without mixture of sin : that whilst you are sitting at the Lords table , the Lord himself should give you a visit , and whilst you are eating bread and wine at the Sacrament , he should give you to see and feel and taste himself and his Love by your spiritual senses . It was wonderful humiliation in Christ that when he could have commanded the most , stately Horses , yea Lions , Elephants , or Unicorns , he should ride to Ierusalem upon an Ass , and when Christ hath the Chariots of so many thousand glorious Angels , which he could command and ride triumphantly in , when he makes discovery of himself unto his people , that he should make use of the Chariots of so mean Ordinances in the discovery of himself unto you ; how many wonders are here ? how should you admire his wonderful Grace and Love , and say , what is man that thou art thus mindful of him , or any of the sons of men , that thou shouldst thus visit them ? what are we unworthy wretches ? and why shouldst thou manifest thy self unto us ? even so dear Jesus because it seemed good in thy sight : especially you have reason to wonder and admire at the manifestations which Christ hath given of himself and love to you , when you consider the excellency of these manifestations and discoveries beyond all other discoveries . If you have seen the most rare works of Art and Human Invention , the most curious Pictures , the most stately Edifices , or any other works of the most ingenious contrivement : If you have viewed the works of nature which do far exceed those of Art , the beautiful frame of the Heavens over your heads , and the glorious Luminaries of Sun , Moon , and Stars , in their wonderful light and motion ; the Earth under your feet when it hath got on its best attire , when the fields are clothed with grass in the Spring , or enriched with corn in the summer ; If you have seen the most pleasant Brooks and Streams , and Fountains of water , the most stately Groves with losty and broad shadowing Trees ; the most flourishing Orchards , most richly laden with variety of the most delicious fruit ; the most delightfull Gardens with variety of the choisest Flowers casting forth the most fragrant smell ; If you have seen all sorts of Birds , and fowls in the Air , All sorts of Beasts on the Earth , All sorts of fish in the Sea ; If you have seen the most goodly men that ever were born ; the fairest women , with the most sparkling beauty : What is the sight of all these things , and the most lovely objects that ever were visible to the eye of the body ? the sight of all is but mean and contemptible and not worthy to be named in comparison with the sight of the Lord Jesus by the eye of the Soul ; Whatever beauty and loveliness there is to be found in any , or in all visible Creatures , there is infinitely more beauty and loveliness in Jesus Christ ; all visible beauty is but a shadow , in Christ there is substantial beauty ; all visible beauty is fading , like the flower that soon withereth , like the leaf that soon fadeth , but in Christ there is permanent beauty ; all visible beauty is inferiour and mean , yea deformity compared with Christ's transcendent loveliness . There is no discovery to the eye of the mind comparable to the discovery of Christ unto the eye of Faith ; the light of Nature in the greatest improvement of it , is but a weak and dim light in comparison with the spiritual light of the knowledge of Christ ; no light so clear and bright , no light so pure and sweet , as that which makes discovery of the Lord Jesus unto the Soul. This discovery of Christ doth dispel clouds from the Mind , and exhale lusts from the Heart ; it doth brighten the understanding and cleanse the Affections ; it doth warm the Heart with love , and fill the Heart with comfort ; it quiets the Conscience and purifies it ; it gives a most sweet peace and tranquillity to the spirit , and withall brings in such spiritual joy , as is unspeakable and full of Glory . O how then should you admire the Riches of the Grace , and Kindness of the Lord Jesus Christ unto you ! that he should give unto you this discovery of himself , when the discovery is so admirable , so excellent , so desirable , so useful , and which doth list you up into a far higher degree of excellency , than the otherwise most accomplisht persons in the world , that are without this discovery . 3dly . To conclude , If you have these manifestations of Christ and his love unto you , labor to retain these manifestations . In a word , take heed of indulging your selves in any sins , which may provoke him to depart from you , and withdraw the sweet and comfortable influences of his Spirit , and be diligent in the use of all means and ordinances , publick , private and secret , whereby you may maintain daily Communion and Fellowship with him . FINIS . Books Printed for , and sold by Samuel S●int at the Bell in Little Brittain . THe vanity of Mans Present state proved and applyed in a Sermon on Psal. 39. 5. with divers Sermons of the Saints Communion with God , and safety under his protection , in order to their future Glory , on Psal. 73. 23 , 24 , 25 , 26 , By the late painful Minister of the Word Mr. Iohn Wilson . A Treatise concerning the Lords Supper , with Three Dialogues , for the more full information of the weak , in the Nature and Use of this Sacrament , by Thomas Dolittle ▪ from 1 Cor. 11. 24. This do in Remembrance of me , the ninth Edition . Time , and the end of Time , in two Discourses , The first about the Redemption of Time , the second about consideration of our lat●r end , by Iohn Fox . Godly Fear , or the Nature and Necessity of Fear , and its usefullne●●● both to the driving Sinners to Christ and to the provoking Christians on in a Godly Life , through the several parts and Duties of it , till they come to Blessedness , Heb. 12. 20. Let us have Grace whereby we may serve God acceptably with reverence and Godly Fear . The Door of Heaven opened and shut ; opened to the Ready and Prepared , shut against the unready and unprepared ; or Discourse concerning the absolute necessity of a timely Preparation for a happy Eternity , by Iohn Fox Minister of the Gospel , and Author of the Discourse concerning Time and the end of Time. 
B01939	----	A brief remembrancer, or, The right improvement of Christ's birth-day. T. C. 1672 Approx. 8 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B01939 Wing C128A Interim Tract Supplement Guide C.20.f.4[178] 99885020 ocm99885020 182847 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B01939) Transcribed from: (Early English Books Online ; image set 182847) Images scanned from microfilm: (Early English books; Tract supplement ; A4:2[179]) A brief remembrancer, or, The right improvement of Christ's birth-day. T. C. 1 sheet ([1] p.). Printed by E.T. and R.H. for William Miller at the Gilded Acorn in S. Pauls Church-Yard, near the Little North door, London, : 16[72]. Signed: Collected by T.C. "Licensed and entred [sic] according to order." Verse: "The glorious day doth now begin to dawn ..." Imperfect: cropped at foot affecting imprint; date of publication suggested by Wing. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Poetry -- Early works to 1800. Christmas -- Poetry -- Early works to 1800. 2008-03 TCP Assigned for keying and markup 2008-05 SPi Global Keyed and coded from ProQuest page images 2008-06 John Pas Sampled and proofread 2008-06 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A Brief REMEMBRANCER , OR , The Right IMPROVEMENT OF CHRIST'S BIRTH-DAY . THe Glorious Day doth now begin to dawn ; Now is the Curtain of thick darkness drawn : Now doth the Lord of all things condescend To take up in a Stable , and be pen'd Within a dirty Manger : Now thou' rt blest Ignorant Inn with this most Glorious Guest . And now the Saviour of the World 's reveal'd From Heaven to Shepherds watching in the Field . The Glory of an Angel did surround them : The Glory was so great , it did confound them . Fear not , said he , perceiving them afraid , Fear not all , be not at all dismay'd : 'T is Joyful Tydings that I come to bring , This Day is born your Sav'our and your King ; In Bethlehem you 'l find it as I said , The Babe's wrapt up , and in a Manger laid . And hardly had the Angel made an end , But there whole Quires of Angels did attend That King with Hallelujahs to adore , That sitteth on the Throne for evermore . Glory to God on High , Peace on the Earth , Good will to Men they Sung with holy Mirth . Then ran the Shepherds to the Town , and saw Mary and Joseph , and the Babe in Straw . They fill'd the Town with Fame ; and their Relation Fill'd all that heard the same with Admiration . But Mary pondr'd all things in her Heart : And they with Joy and Praise to God depart . Him at the Time prefixt they circumcis'd , Naming Him Jesus , as they were advis'd . Some Five Weeks after that , his Parents went Up to Jerusalem him to present . Now while they were i' th' Temple , came to them Old upright Simeon of Jerusalem . Who by the Spirit had been certifi'd Of seeing God's Anoynted , ere de dy'd . Fill'd with the Holy Ghost he came in hast , And in his Arms that Holy Child embrac'd . Now let thy Servant Lord ( said he ) decease According to thy holy Word in Peace ; For I have seen the thing I waited for , Now I have seen my LORD my Saviour . Anna , a Proph'tess also thither came To render Praise and Glory to his Name , Affirming Jesus to be Christ , to them That waited for him at Jerusalem . The Wise-men from the East enquire for one Born amongst them to sit on Judah's Throne : We 've seen said they the Star of your Great King , And came to worship with our offering . Herod's Amaz'd with this strange suddain News , With all the Learned Rabbies of the Jews : And having askt the Hebrew Doctors , where Messiah should be Born ? 't was made appear That Beth'lem was the Place : from Bethlehem Micah sends forth this Ruler over them . Then Herod , after private Conference About the Star's appearing , sent them thence : Desiring them to search and find him out , Then to Return , and tell him where about . But warn'd of God to flee the Tyrant , they Returned home again another way . But seeing he was mockt , in cursed Fury Resolves the Death of every Child in Jury . But the all-piercing Eye this secret views , And unto Joseph swiftly sends the News . Up ( said the Angel ) Take the Child , and 's Mother ; This place is not secure , go seek another . Herod hath Murd'rous thoughts , his rage is stir'd , Go dwell in Egypt , till I bring you word . Joseph obey'd , and there he stay'd , till thence God call'd his Son , as he had done long since . Christ's four Houses . His first House was the Blessed Virgin 's Womb ; The next a Cratch , the third a Cross , the fourth a Tomb. We often read our blessed Saviour wept ; But never laught , and seldom that he slept : Ah sure his heavy Eyes did wake and weep For us that sin , so oft , in mirth and sleep . O thou that wert the King of Heav'n and Earth , How mean was thy Attendance at thy Birth ! A Manger was thy Cradle , and a Stable Thy Privy Chamber , Marys Knees thy Table . Thieves were thy Courtiers , & the Cross thy Throne . Thy Dyet Gall ; A wreath of Thorns thy Crown ; All this the King of Glory endur'd and more , To make us Kings that Rebels were before . Faith in this Jesus is the substance of things not seen , and the Evidence of things hoped for : By which Faith Abel offered , Enoch was Translated , Noah warned and prepared an Ark , to the saving of him , and his condemning the World ; Abraham by this Faith , when called obeyed , and was a Sojourner in the Land of Promise ; Through Faith Sarah conceived when she was past Age ; After this Abraham being tryed offered up Isaac ; By Faith Isaac blessed Jacob and Esau concerning things to come ; By Faith Jacob when he was dying blessed the Sons of Joseph ; By Faith Joseph when he dyed made mention of the departure of Israel out of Egypt . By Faith Moses when he was born , was hid , and at Age refused to be called the Son of King Pharaoh's Daughter , rather chusing to suffer affliction with God's Israel in affliction ; For the Esteem of the reproach of Christ , he forsook Egypt , kept the Passeover , passed through the Red Sea. By Faith the Walls of Jericho fell , and Rahab the Harlot by Faith escaped . Faith upheld Gideon , Barak , Sampson , Jephtha , David , Samuel , and the Prophets , who through Faith subdued Kingdoms , obtained Promises , stopped the mouths of Lions , quenched the violence of Fire , &c. Women received their dead raised to life , others were tortured , others tryed with cruel mockings and scourgings , others were stoned , sawn asunder , tempted , slain with the sword ; And others wandred about in Sheep-skins and Goat-skins being destitute , afflicted , tormented , of whom the World was not worthy ; they wandred in Desarts , and in Mountains , and in Dens and Caves of the Earth , and these all obtained a Good Report through Faith in this Jesus . Let the perished unbelieving Israelites mind you of Infidelity , and the condition of faln Angels reserved in chains awake you , the suffering Sodomites in eternal fire affright you to leave off these spots of feeding without fear , of drinking without measure : foam not out your own shame ; Leave off ungodly Deedes , hard Speeches , rash Censures ; Mock not at Piety , but hate the Garment spotted by the Flesh ; Oh all you that pretend to keep Christ's time and to observe Christ's Day , be in love with Christ's Wayes and Worship , which is in Spirit and Truth . Collected by T. C. Reader , there is Lately Extant Divine Examples of God's severe Judgments upon Sabbath-Breakers in their unlawsul Sports , Collected out of several Divine Subjects , viz , Mr. H. B. Mr. Beard , and the Practice of Piety : A fit Monument for our present Times , &c. Licensed and Entred According to Order London Printed by E. T. and R. H. for William Miller at the Gilded Acorn in S. Pauls Church-Yard , near the Little North door . 167● 
A13530	----	Christs combate and conquest: or, The lyon of the tribe of Iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. Expounded, and now (at the request of sundry persons) published for the common good, by Tho. Taylor, preacher of the word of God, at Reeding in Barkeshire Christs combate and conquest. Taylor, Thomas, 1576-1632. 1618 Approx. 1159 KB of XML-encoded text transcribed from 222 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A13530 STC 23822 ESTC S105331 99841060 99841060 5618 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13530) Transcribed from: (Early English Books Online ; image set 5618) Images scanned from microfilm: (Early English books, 1475-1640 ; 941:06) Christs combate and conquest: or, The lyon of the tribe of Iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. Expounded, and now (at the request of sundry persons) published for the common good, by Tho. Taylor, preacher of the word of God, at Reeding in Barkeshire Christs combate and conquest. Taylor, Thomas, 1576-1632. [8], 413, [11] p. : fold. table Printed by Cantrell Legge, printer to the Vniversitie of Cambridge, [Cambridge] : 1618. Running title reads: An exposition of Christs temptations. A treatise. With an index. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Temptation -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Emma (Leeson) Huber Sampled and proofread 2004-10 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion CHRISTS COMBATE AND Conquest : OR , The LYON of the tribe of IVDAH , vanquishing the Roaring Lyon , assaulting him in three most fierce and hellish Temptations . EXPOVNDED , AND now ( at the request of sundry persons ) published for the common good , by THO. TAYLOR , Preacher of the Word of God , at Reeding in Barkeshire HEBR. 2.18 . ¶ For in that he suffered and was tempted , hee is able to succour them that are tempted . Tentatus est Christus , ne vincatur à Tentatore Christianus . August . PRINTED BY CANTRELL LEGGE , PRINTER to the Vniuersitie of Cambridge . 1618. ❧ TO THE RIGHT Worthy and noble Knight , Sir FRAVNCIS KNOLLIS , and the vertuous Ladie LETTICE his Wife , all blessings of this life and a better . SIR , WHEN that great Prophet Moses , was to bee confirmed in the certainty of his vocation for the deliuerie of Gods people out of Egypt , a There appeared vnto him in the wildernesse of mount Sinai , b an Angel of the Lord in a flame of fire in the bush : c and he looked , and behold the bush burnt with fire , and the bush was not consumed . A sight at which Moses d wondred ; and so may we . But if you please with Moses , e to turne aside to see this great sight ; that is , f drawe a little nearer to consider it , This it is : I. The bush ( which at that time betokened the people of Israel , g vnder the oppressions of Egypt ) signifieth the Church of God : for , 1. As a bryar-bush is a base and despicable thing , made for nothing but the fire , or to stoppe a gappe , or some other base vse : so seemes the Church and members to bee in the eies of men ; in so much as not the most eminent members , the blessed Apostles themselues , are h despised , and accounted the filth of the world , and the off-scouring or out-sweepings of all things : but the Head of it , our Lord himselfe , was in the eyes of men without i forme or beauty , despised and reiected of men , who hid their eies from him , and esteemed him not . 2. As a bush pricketh & vexeth him that deales roughly with it ; so shall the Church of God bee as a stiffe and prickly bramble , to vex , and wound at length , all the proud enemies of it , so as k all that lift at it shall be torne , though all the people of the earth should be gathered against it . 3. As the creatures for their owne safetie make their neasts and muses in a bush ; so the mightie Creator ( not for his , but the bushes safetie ) vouchsafeth l to dwell in this bush of the Church . This bush was in mount m Horeb , and God was in the bush : euen so the Church is in the mountaine of the Lord , lifted vp ( as a mountaine aboue the vallies ) in holinesse and priuiledges aboue all the earth besides : for of this mountaine the Lord hath said , n there will I dwell for euer . II. The bush burnes with fire : In this resemblance is shadowed the oppressed estate of the Israelites in the Egyptian furnace : and by fire here is meant , the most painfull , and pitifull afflictions and miseries , which seaze vpon the Church and members , as a raging and deuouring fire vpon a drie bush : for , 1. Fire is a diffusiue and spreading element , catching whatsoeuer combustible matter is neere it : euen so not a sprigge of this bush of the Church , shall escape the flame of affliction , but whosoeuer will liue godly in Christ Iesus , o shall suffer persecution : for either the fierie darts of Satan shall scorch them within ; or they shall bee ●inged with the fierie p trialls of the worlds hatred ; or at least , they must looke to bee be-smeared , and blacked in their names , with the colli● and smoake of odious , false , and scandalous imputations : and what are q Gods people ( saith one ) but the fe●el of the wicked worlds fierie indignation ? 2. Fire shineth and enlighteneth : so the afflictions of the Church , as fire enlighten the minde , r teach the statutes . The rodde and correction ( saith Salomon ) s giue wisedome : and the Lord t openeth by correction , ( saith Elihu ) the eares of man which he had sealed : in which vse , this fire of affliction becomes as an other u pillar of fire , to enlighten and guide the Israel of God , in the night of their wandring through the wildernes of this world , towards their land of promise that heauenly Canaan . 3. Fire giueth heate and warm'th : so the heat of this fire of affliction melteth and thaweth our frozen hearts , condensed and congealed by the pinching aire of cold securitie : this fire kindleth deuotion , enflameth our zeale , x warmeth our praiers , and makes vs hote s●tors for releefe . 4. Fire softneth and smodreth mettalls : y Pharohs steely heart will melt and soften while it is in this hote furnace : yea , in the same man it separateth drosse from pure mettall , and like that fire which burnt only the z bands of them that were cast in , but not their bodies ▪ so it only consumeth the corruptions , but preserueth aliue the children of God , who onely walke at more libertie and further enlargement in the fire , then they did out of it ; and as gold , come forth more purified , more glorious . 5. Fire is a climbing and ascending element : so the fire of affliction marketh the heart to ascend , and raiseth the thoughts to heauen-ward . Miserie maketh the prodigall a bethink himselfe of his Fathers house , when he is a great way from it : and this is the fire which Moses saw seazing vpon the bush . III. The bush burning is not consumed : b signifying the preseruation of the Church and members ( as Israel in Egypt ) in the hottest furnace of their afflictions . Well may we wonder , that so flaming and terrible a fire , falling vpon so contemptible a bush , and so dry and despicable a shrub , should not presently turne it into ashes : for why ? is the fire too weake ; or is the bush so strong as to defend it selfe ; or is it not disposed or apt to bee burnt and consumed by so fierce a fire ? Certainly it is not from the impotencie of the fire , nor from the strength or constitution of the bush ( which is in the matter of it as combustible as any chaffe , and as easily destroyed as any stubble ) that it is not consumed . But , 1. This fire is not kindled against the bush , out of the sparks of Gods wrath , and indignation ( which is indeed a c consuming fire ) but of his fatherly affection and loue , not for the hurt of the bush , but for the d profit of it : not to destroy the persons , but the sinne for the persons sake . We haue indeed kindled , and blowne vp our selues a e violent and deuouring fire , which God might send into our f bones , to burne vs vp , as fire burneth the g forrest , and as the flames set the mountaines on fire : But the h mercie of God is as water to quench this fire , ( for else would it burn to the bottome of hell ) and in stead of a i furnace of furie which melteth away his enemies , he setteth vp in Zion , a furnace of fauour , onely to melt the mettall , k consume away the drosse , and refine his chosen ones to become vessells of honour . 2. Because the fewell of the consuming fire of Gods wrath are slaues , not sonnes : those wicked brambles , which if they escape one fire ( saith the l Prophet ) they fall into another , which shall consume them : but not this bush , which is onely made brighter and better by the flame , but not blacker , not worser . The chaffe and stubble must feede the fire of wrath , neuer to come foorth more ; but the pure mettall is cast into the furnace to come foorth so much the purer , as it hath beene the longer tryed . 3. Because the m Angell of God is in the bush . This Angell was Iesus Christ , the Lord of the holy Angells , and the great Angell of the Couenant . For Moses saith expressely of this vision , The Lord appeared vnto Moses : and , God called vnto him out of the middest of the bush : and S. Luke , n recording the same vision ; after that he had called him an Angell , bringeth him in , saying , I am the Lord of Abraham , &c. This same presence of the Sonne of God , was noted the cause why cast vpon one kinde of serpent , they kill him : so much more 〈◊〉 it is , that the lea●es of Gods word , which properly belong to the bush of the church , and opposed to Satans poysoned temptations , ouercome and master them . And thus as g Moses requested that the blessing of him that dwelt in the bush , might come upon the head of Ioseph ; euen so , the good will of him that dwelt in the bush , come vpon your head , vpon the head of your vertuous Lady , vpon the heads of your children , to the sweetning , and crowning of your age : And blessed of the Lord be your portion , for the sweetnes of heauen , and for the sweetnes of the earth , till you be satisfied with fauour , and filled with the blessing of the Lord. Amen . Reeding , Octob. 28. 1618. Your Worship● in the Lord to 〈…〉 ▪ THO. TAYLOR . In CHRISTS Temptation consider , 1. The preparation : parts , 3. 1 Christs entring the lists : Here , 1 Time : Then. 1 When he had been baptized . 2 When he vndertooke his high office . 3 When the Spirit had descended vpon him 4 When he had receiued testimonie from heauen that he was , The Sonne of God. The Teacher of the Church . 2 Person : Iesus . 3 Guide of his way : was lead of the Spirit . Here , 1 The Guide : the Spirit . 2 The manner : was lead . 4 Place : into the wildernesse . 5 Ende : to be tempted of the Deuill . Here , 1 Author , the deuill . 2 End it selfe : to be tempted . 2 His expectance of the enemie : Here three things : 1 How he was furnished : He was filled with the holy Ghost , Luk. 4.1 . 2 His companie : He was with the wilde beasts , Mark. 1.13 . 3 His employment : 1 He was tempted within that time , Luk. 4.2 . with lighter onsets . 2 He fasted : in his fast , 1 Time : forty daies and forty nights . 2 Effect : he was afterward hungry . 3 Entrance of the aduersaaie : where , 1 The time , then , when Christ had fasted , and was hungry . 2 The name of the aduersarie , the Tempter . 3 The manner of his entrance , he came : in an assumed shape , externally . 2 The combate it self , in 3 fierce onsets . First consists of an 1 Assault : in it 1 The ground : If thou be the Sonne of God. 2 The inference : Command these stones to be made bread . Here , 1 Facilitie , Commaund . 2 Readinesse of obiect , these stones . 3 Vtilitie , to be made bread . 2 Repulse : in it 1 The manner : it was , 1. reasonable , 2. meeke , 3. modest . 2 The affection , negatiue ; But : coniunction discretiue . 3 The matter , a testimonie of Scripture , It is written . 4 Parts of the testimonie ; 1 Negatiue , Man liueth not by bread onely . 2 Affirmatiue , but by euery word which proceedeth , &c. Second consists of 1 Preparation : here 1 The time : then . 2 The place , set downe , 1 in generall , the holy Citie : Luke expresseth it to be Ierusalem . 2 in speciall , a pinacle of the Temple . 3 The manner how Christ was conueied thither , in 2. things , 1 Hee tooke him vp . 2 Hee set him on the pinacle . 2 Temptation : in it , 1 Assault : in it , 1 The ground , If thou be the Sonne of God. 2 The matter , Cast thy selfe downe . Here , 1 the action , Cast downe . 2 the agent , thy selfe . 3 the place whence , from hence , saith Luke , where mean 3 The argument to perswade him , a testimonie of Scripture , in which 1 Generall consideration , It is written . 2 Speciall matter : 1 As abused by Satan . 2 In his right vse . Here , 1 Angels ministerie , keep thee . 2 Who seales their commission , He 〈◊〉 3 The limitation , in all thy wayes . 4 The manner , they shall beare thee in 〈◊〉 2 Repulse : in it , 1 Resistance : Iesus said vnto him . 2 Reason ; 1 Scripture alledged : for it is written to the contrarie . 2 In the allegation , 1 who must not tempt , thou . 2 who must not be tempted , The Lord. Thy God. 3 action of tempting . Third : in it 1 Assault : in it , 1 Preparation ; in it 1 Choise of a fit place : Here 1 What place it was ; the toppe of an exceeding high mountaine . 2 How Christ came thither ; the deuill tooke him unto , &c. 3 Why he chose that place . 2 A vision represented : Here 1 What it was , All the kingdomes of the world , and the glory of them . 2 How he represented them , Hee shewed him . 3 How long the fight lasted , in a moment , saith Luke . 2 Dart it selfe : in it 1 A profer : All these will I giue thee . 2 A reason : for they are mine , and to whom I will , I giue them : in Luke . 3 The condition : in it 1 the matter , worship me . 2 the manner , fall downe : if it be but externally . 2 Repulse : in it , 1 The deniall ; But Iesus answered . 2 The manner ; Auoid Satan : sharpe in the Title Satan . Commaundement , Auoide . 3 The reason : from a testimonie of Scripture ; in it , 1 Allegation : It is written . 2 Precept : in it 1 Person to whom , thou , euery man. the whole man , in soule . bodie . 2 Matter : shalt worship and serue , .i. diuine worshippe . 3 Obiect : the Lord thy God , and him onely . 3 The issue , 1 Christs victorie : 1 The time ; when the deuill left him ; Then. 1 When Christ had stoutly resisted . 2 When all the temptations were ended : in Luke . 3 When Christ had said , Auoid Satan . 2 The manner : he departed from him . 3 How long : for a season , saith Luke . 2 His triumph 1 A note of attention set as a starre before it : And behold . 2 What we must behold , 1 The comming of the Angels vnto Christ : here 1 When they come . 2 To whom they come . 3 Manner of their comming . 2 Their ministerie vnto him ; where 1 How they ministred vnto him , by Adoring him as Conquerour Comforting his Soule 〈◊〉 Bodie 〈◊〉 2 Why they did so , Not for necessitie on Christs part ; But their owne duty , as to Their Lord. The Head of 〈◊〉 MATTH . 4. VERS . 1. THen was Iesus led aside of the spirit into the wildernesse , to be tempted of the deuill . 2. And when he had fasted fourtie daies and fourtie nights , he was afterwards hungrie . 3. Then came the Tempter to him , and said , If thou be the Sonne of God , commaund that these stones be made bread . 4. But he answering , said , It is written . Man shall not liue by bread onely , but by euery word that proceedeth out of the mouth of God. 5. Then the deuill tooke him vp into the holy Citie , and set him on a pinacle of the Temple , 6. And said vnto him , If thou be the Son of God , cast thy selfe downe : for it is written , that he will giue his Angels charge ouer thee , and with their hands they shal lift thee vp , least at any time thou shouldst dash thy foot against a stone . 7. Iesus said vnto him , It is written againe , Thou shalt not tempt the Lord thy God. 8. Againe the deuill tooke him vp vnto an exceeding high mountaine , and shewed him all the Kingdomes of the world , and the glorie of them , 9. And said vnto him , All these will I giue thee , if thou wilt fall downe , and worship me . 10. Then said Iesus vnto him , Auoide Satan : for it is written , Thou shalt worship the Lord thy God , and him onely shalt thou serue . 11. Then the Deuill left him , and behold , the Angels came and ministred vnto him . OVr Lord Iesus Christ hauing passed the former part of his preparation to his ministrie and office , by his most holy baptisme , ( of which we haue spoken at large in the former words ; ) now hee proceedeth to the second , which standeth in temptation : For as in the former he publikely reuealed himselfe to be that Messiah so long expected , in whom saluation is purchased to all beleeuers of Iewes and Gentiles : so herein he sheweth himselfe most euidently to be that promised seede of the woman , who was to breake the serpents head , and him who was set apart and sent from his Father , to destroy and dissolue the workes of the deuill . And therefore this holy doctrine , bringing vs such glad tidings of Satans confusion , and our owne rescue out of his hands , must be most welcome to vs ; whereof if we would tast the sweetnesse and benefit , we must stirre vp our best attentions , affections , petitions , to heare with readines , receiue with gladnesse , and practise with fruitfulnesse , such holy instructions as this Treatise will abundantly affoard vnto vs. Wherein must be handled three things : 1. The preparation to Christs combate , vers . 1.2 . 2. The combate it selfe , with the seuerall assaults , from v. 3. to v. 11. 3. The issue and euent , v. 11. The preparation hath three parts : 1. Christs entring the lists , by going into the wildernes . 2. His expecting of the enemie , by his abode and conuerse there . 3. The entrance of his aduersarie . The first part is enlarged by sundrie circumstances ; as 1. the time when this combate was , Then. 2. the person opposed , Iesus . 3. his guide , he was lead by the spirit . 4. the place , into the wildernesse . 5. the ende why he came thither , to be tempted of the deuill . In the second part , three points are affoarded out of the three Euangelists : 1. How he was furnished , hee was full of the holy Ghost , Luk. 4.1 . 2. What company he had , he was with the wilde beasts , Mark. 1.13 . 3. What was his employment : 1. he was tempted , Luk. 4.2 . 2. hee fasted fortie dayes and fortie nights , and afterward was hungrie ; which was both the effect of his fast , and the occasion of the first temptation . The third generall part , namely the entrance of our Sauiours aduersarie , stands in three circumstances : 1. the time , then . 2. the name of the aduersarie , the tempter , before called a deuill . 3. the manner of his entrance , he came . The first circumstance in the preparation is the circumstance of time , noted in the word Then ; which is not a word of supplement , but of reference vnto the former historie of Christs baptisme , which this immediately succeedeth : as Mark. 1.12 . Immediately the spirit driueth him ( note the present tense ) into the wildernesse : so as Christ went directly from Iordan into the wildernesse . Then ] 1. When Christ vndertooke his high office . 2. When he was baptized . 3. When the spirit had descended vpon him . 4. When he had receiued testimonie from heauen , that he was the Sonne of God , and Doctor of his Church . Hence note , that The more God doth grace any man , or aduance him in gifts or place , the more doth Satan set himselfe to disgrace and molest him . We read not that the Deuill did euer set vpon Christ , while he liued as a priuate man , though perhaps he did : but now , his Father setting him apart to worke mans redemption , baptizing him , powring his spirit vpon him , and giuing testimonie with him , that he is the Son of his loue , now he is assailed with most violent temptations . No sooner is he set apart to his office , therein to glorifie God , and gratifie man , but he is set vpon by Satan , a deadly enemy to both . Moses was quiet enough till God set him apart to deliuer his brethren , and after that he was neuer at quiet . The like may be said of Dauid , an eminent type of Christ : while he kept his fathers sheepe , he was at rest ; but if he will set vpon Goliah , and be anointed King by Samuel , let him looke to himselfe ; Saul will hunt him like a partrich , and so narrowly espie his haunts , that himselfe will say , he must surely one day fall by the hand of Saul . Zach. 3.1 . when Iehoshuah the High Priest ( another type of Christ ) commeth to stand before the Lord in his seruice , the Deuill commeth and standeth at his right hand to resist him . The Apostle Paul , so long as he was of the strict sect of the Pharisies , he was highly esteemed , and liued quiet enough : but when he became an elect vessel to carrie the Gospel among the Gentiles , then he was tryed and buffeted ; now he knowes that bonds and imprisonment abide him euery where , 2. Cor. 7.5 . and 6.5 . 1. Satans hostility against God , and his glory , and the meanes of it , forceth him to hinder whatsoeuer may further Gods Kingdome and hinder his owne . While the prisoner is in fetters vnder bars and bolts , the Iaylour sleepes quietly ; and while the strong man keeps the hold , all is in peace : but disturbe him a little , and you shall heare of him . Hence it is , that the more weighty any calling is , and the more conscionable a man sets himselfe to discharge it ( which we see in Christ himselfe ) the more vigilantly doth Satan watch to hinder it . Reach once at Satans head , and he will surely reach as high as he may at thine . 2. This is not without the good prouidence of God , who hereby will prooue his seruants , to whom he will commit some speciall worke , whether they will shrinke or no : hee will haue them also to haue good proofe and triall of his strength and faithfulnes in supporting them , that they may the better commit themselues vnto him in time to come , who hath vpheld them formerly , and goe on vndanted in constant walking with him , through the experience of his goodnes . 3. God seeth ( though Satans malice blindeth him ) that his children without such strong trialls should not be so fitted for his seruice . It is a trayning of them to great emploiments , and makes them not onely more expert in themselues , but also farre more able to helpe others in any kind . God would not exempt his naturall and onely Sonne from temptations , that he might know how to helpe others that are tempted , Heb. 2.18 . nor the Apostles , for the same end , 2. Cor. 1.4.6 . All sorts of men , the more they set themselues to glorifie God in their places , the more they should expect trialls . A Christian can no sooner giue his name vnto Christ , nor the spirit descend vpon him , but Satan with all his malice will assault him . Christ was no sooner baptized , but he must goe forth to be exercised with Satan : and his members also , who not onely by outward profession , but inward sincerity also make a league with God to renounce Satan , sinne , and this euill world , shall not want all the molestation that Satan can create them . Reu. 12. the red dragon watcheth for the child to be borne , to deuoure it : and such is his malice , that , whom he cannot hinder of saluation , he will hinder of their peace and ioy , as much as he can : if he cannot chase vertue out of the world , he can disgrace it : and if he cannot quite hinder all good proceedings , he will by molestation delay them as long as he may . He is subtile ; if he cannot doe the greatest euill that he would , he will doe the lesser that he may ; as by Sanballat he did hinder the re-edifying of the Temple . The condition of the child of God is military in this life ; he hath Satan and all his army of wicked ones mortall foes against him . Many deceiue themselues , who meane to professe Religion so long onely as they may enioy peace , and credit , and the applause of the world , so long as they may see Christ with a golden crowne and scepter , and follow him into Ierusalem with Hosanna : But they haue not cast their accounts right , no● weighed the difficulties of sound profession of Christ ; and therefore , like the foundation of the foolish builder , when windes and floods rise , they fall downe right ; with shame they forsake Christ , and religion and all ; they looke backe and runne backe to the filthines of the world , they embrace a course which standeth with their owne ease : but neuer shall they haue the honour of honouring God , or of effecting any thing which shall bring God true praise , and themselues true peace . It will be the wisedome therefore of euery Christian , vndertaking any commendable action , so to looke and begin with God , that euer he haue another eye vpon Satan and his malice , both to expect it , and resolue , not to be beaten off for it . Shall the Israelites beeing set out of Egypt runne backe againe , because Pharaoh pursues them ? no , but hie them more hastily away . Shall I giue ouer my profession , because the greatest part of men hate and reproach it ? no , I must see Satans old malice renewed , who casts a flood of poysoned water against Christ himselfe ; who should not auoid the same measure of obloqu●e and reproach if he liued againe vpon earth . Was it thus with the greene tree ? it is no maruell then if it be so with a drie . Shall I neglect my duty , to which God and good conscience tyes me , because I would not displease men , and be thought no medler ? then farwell Gods glory , if I goe about to stop the deuills mouth ; which if I could , yet I shall neuer stop his malice . The more publike a mans calling is , the more doth Satan aime at him to cast him downe , who doth conscionable intend it : as for example : 1. The Magistrate ; Satan stirres vp Dauid to number the people , 1. Chron. 21.1 . 2. The minister , beeing the Lords standerd-bearer , the deuill seekes to winnow him especially , and begges leaue to be a lying spirit in the mouths of 400 false Prophets at once . And both these , because God hath specially instituted these callings for the beating downe of Satans kingdome , and lifting vp the scepter of Christ : and againe , if Satan can foile the leaders , the bands are soone ouercome : smite the shepheard , and the sheep will be scattered ; cast downe Cedars , and they will crush many shrubs with their fall . Hence must both these be more carefull of themselues then ordinary men , as beeing in greater danger , as men set vpon steepe and slippery hills , beset with enemies to cast them downe : And the lesse that men see these oppositions , the lesse seruice doe they to God or his Church : For if they doe their duty in one place or other , they shal heare on both sides both of Satan and his instruments . Now because the deuill vseth two speciall weapons against those in higher place , to make them vnprofitable or hurtfull , one open , the other secret , it behooueth Magistrates and Ministers to watch against them both , and fully resolue against both . 1. Satan will stirre vp his instruments openly against them : Let either or both rebuke the world of sinne , and force men to walke in the narrow path of life , wicked men grow mad against them , and rage with all open rebukes , and hellish and horrible slaunders , and , so farre as they dare , blaspheme the ordinance it selfe in their hands . Hence Ieremy was a contentious man with the whole earth , both Moses and Aaron take too much vpon them . What ? must men now , because they must be counted peaceable , suffer euery man to doe what he list , as though there were no God nor King in Israel , till iniquity so abound as it know no bounds , bankes , nor bottome ? No , but we must looke both to the commandement , and to the promise : Ier. 1.18.19 . If sinners be obdurate as iron , and of brasen and impudent foreheads , we must be as brasen walls to make their wickednesse recoyle and bound vpon them ; and with the palme tree rise against the burden that lyeth vpon vs. 2. If this will not weary them , but they hold on with courage , then he workes more secretly , more dangerously : If he see them inclined to gaine , he will offer them commodities and profits : If ambitious , he will choake them with preferments : If giuen to ease or pleasure , he can easily perswade them to a course of fauouring themselues : And experience shewes how commonly Satan preuailes with men some of these wayes : and who would thinke him now an enemie , or in the field , and yet he hath wonne a fort , which open force could not attaine ? And , as beeing in great danger , they must adde to this watch the meanes of their comfort and safety : as 1. Let them looke to their entrance and drift , vndertaking these functions not headily , or hastily , but as Christ did with fasting and prayer . How few doe it , who haue much more need then Christ had , and are in greater danger then he was ? When ambition , or couetousnesse , or idlenesse , or any thing but earnest desire of Gods glory , leads men into these places ( besides that they neuer doe good ) no maruell if they fall fearefully as beeing not fenced ; they cannot say God set them there , or will help them against temptations . 2. Let them looke that they haue good warrant for that which they do , and for euery action of their calling , that they may see themselues to be in Gods worke : for so long they haue promise of protection , He will keepe and helpe thee in thy wayes . 3. Let them pray to God for power and successe , notwithstanding their trialls ; which they shall doe , if they see the need of Gods strength as the Apostle did , Eph. 6.19 . Pray for mee ; and besought the Saints for Christs sake and the loue of the spirit , to striue with him in prayer to God. Seeing high estates are so dangerous , why should not men content themselues with a meane ●ondition , but insatiably gape after promotion ? 1. high callings are like high trees , vpon the tops of hills , which are subiect to euery winde . 2. if height could bring content , or a sweet life , it were more worthily desired ; but we see it consumes a man with enuie , and feare , desiring still some thing beyond his present estate . 3. there is as great sorrow in the fall , as labour in rising , and to come downe in the height is greater griefe . And all this comes vpon a man besides Satans malice . Lastly , this serues to comfort Christians , who are acquainted with temptations in the beginning of their conuersion , and are ready to giue vp all , as seeing nothing but discomfort . For , 1. it was the lot of Christ the head . 2. it is a cursed peace to be at peace with the deuill ; and a blessed warre to fight for God and Christ Iesus . 3. a theefe breakes not into an emptie house , and a dogge barkes at strangers : it is a good signe that thou art gotten out of Satans power , because he pursues thee ; he needs not pursue those whom he possesseth ; they be good men whom Satan is an enemie to . 4. the Lord first strengthened Christ with his voice from heauen , and then brought him into the field , and so he will deale with thee his member . The second circumstance , is the person opposed , Iesus . ] This will seeme strange , if we consider in our Lord Iesus ; 1. The perfection of his nature ; he was free from all originall corruption , by his most holy conception , by the ouershadowing of the Holy Ghost ; as also from actuall sinne : 1. Pet. 2.22 . he did no sinne , neither was any guile found in his mouth : And though he had our substance , and our infirmities , yet with one exception , without sinne , Heb. 4.15 . 2. The perfection of grace : for he was now full of the Holy Ghost , indued with infinite knowledge , wisedome , holines , and grace ; and it might seeme that there was no place or roome for temptation . 3. The perfection of his power , beeing the Creator and preseruer of all things , the Lord of hosts , by whose very word or becke , all creatures , as they be sustained , so might be brought to nothing ; who beeing at the weakest , was able by one word to cast down to the earth all that came to apprehend him , and compell the very deuils to begge fauour of him . 4. The perfection of his fathers loue , hauing immediately before testified , that hee was his beloued Sonne , in whom he was well pleased ; who as in his priuate estate he encreased in fauour with God , Luk. 2.52 . so now much more hath he gained his fathers loue , as we haue heard . And yet ●esus must not escape the tempter . It is not any excellencie or high respect , that can exempt any man from Satans temptations . If a man had all the perfections which Christ had , of nature , grace , power , and the loue of God ; yet in this life he must be exposed vnto them . If we looke at all the Worthies of the world , of greatest grace , in greatest fauour with God , as Iob , Lot , Aaron , Moses , Dauid , Peter , none of them could escape this onset . Satan desires to winnow the Disciples as wheat , euen at the side of Christ , Luk. 22.31 . Nay , our first Parents , Adam and Eue , created in absolute perfection , concerning present righteousnesse and holinesse , met with a serpent euen in innocencie , in paradise . If neither holinesse of person nor place , can priuiledge a man from temptation , but Prophets , Apostles ; yea the first Adam , and the second Adam also must be tempted , who can expect immunitie from the tempter ? 1. This life is the time of warfare , and the world is the great field of God , in which Michael and his Angels fight against the dragon and his angels ; and can the captaines and leaders of the rest , that goe before them in grace , in strength , in knowledge , and holinesse , escape the onset , seeing the sharpest and most keene assaults of euery battell , is vpon the foreward , and forlorne hopes ? 2. Satans malice beeing the greatest sinne in the world , and the sinne against the holy Ghost , is directly , and professedly against God ; and consequently against those that appertaine to God , because they doe so . That he hateth the godly , it is because he hateth God , and in vs would be reuenged on him ; in the seruants he persecutes the Master , in the members the head , whereas his cheife quarrell lyeth against the Master and Head. This cannot be newe to him that considereth either Christs prophecie , Yee shall be hated of all men for my sake , that is , of all wicked men that carrie Satans image and properties ; or else the Saints experience of the accomplishment of it , For thy sake are wee killed all the day long , Psal. 44.22 . Whence it must follow , that the nearer any man is to God , more graced , or more like him , the more is Satans malice kindled against him , and he is lesse exempted from temptation ; the nearer Christ , the more desirous is he to winnow him . 3. Gods prouidence so ordereth the matter , that where he giues greater strength and grace , there should be greater exercise , to preuent pride , to keepe grace on worke , and to make his gifts knowne to the world . If Satans malice and impudencie set vpon the greene tree , what will he doe to the drie ? If he dare make triall of Christs strength , will he feare our weakenesse ? If he dare encounter with perfection , can we impotent and infirme creatures looke for exemption ? No , we had more need arme our selues , and expect our aduersarie : and the rather , because the Prince of the world comes vpon Christ , and findeth nothing to helpe his temptations by ; but to vs he needs bring no weapons ; he finds in our selues a whole armorie of weapons , by which he may fight against vs ; he findes a rebel within vs , an old Adam of our corrupt nature , that giueth him strength and helpe against vs ; and therefore his boldnesse will be so much the more against vs , when he sees our owne wicked inclinations yeelding strength to his wicked temptations . Many men say , they are of so strong a faith , and of such grace , that they defie Satan , they were neuer troubled with him , hee hath nothing to doe with them : Alas poore soules ; the more grace , the more trouble : if strength of faith and grace had giuen priuiledge from temptation , our Lord Iesus had not been tempted : hast thou more then he ? or hast thou more then Adam in innocencie ? yet Adam in innocencie was tempted . Oh take heede least the strong man haue carried all away , and so thou hast peace : thinkest thou that he durst assault Christ , and dares not come neere thee ? dares he encounter with a lyon , and will he stand in feare of a fearefull hare ? Temptation is no signe of Gods hatred , but of the deuils . It is the weakenesse of flesh to thinke , that a mans owne , or other mens temptations , proceed from an angrie God , and thence to giue false witnesse against himselfe or others ; beeing assailed by Satan . See we not here Christ proclaimed and Sonne of God , and in whom his Father is well pleased , yet subiect to temptations by the deuill ? wilt thou now conclude , that Christ is suddenly cast out of fauour ? Nay , our dutie is , if we see any buffeted by Sathan , rather to pray for them , and pity them , then passe sentence ( as iudges ) vpon them , considering that our selues also may be tempted . And if our selues be not molested and troubled , let vs take heed we haue not giuen Sathan peaceable possession , which makes him now fawne vpon vs. Many will spit at the mention of the deuill , who are linked to him sure enough , and lulled asleepe with the pleasures and profits of this world , and are neuer diseased or disquieted , because they go on pleasantly with full saile and gale to destruction . This doctrine confutes that Romish delusion of driuing away the deuill , and exorcising him with holy water of baptisme . For the holiest water that euer was , was that which washed the holy Sonne of God , and yet the deuill was neuer a whit afraid of that , but immediately Christ must goe forth to be tempted . Papists vse the name of Iesus , vttered in so many letters and syllables , to be powerfull to hinder the entrance of deuills , and to driue them out beeing entred . For ( say they ) when it is vttered , the authoritie of Christ is present , which they cannot resist . But I answer ; 1. Neuer did the Apostles acknowledge any great miracle or worke to be done by the name Iesus , but as Peter saith , Act. 3.6.13 . by faith in his name , which goes beyond the bare repeating of it . 2. Satan delights to see sillie people , being deluded , to abuse both this name , and all the names of God to sorcerie ; which is the cause , that when he is raised by the sorcerer , he is content to be adiured by all the holy names of God in the Scripture , as though they bound him : whereas he deludes them the more , and exerciseth his malice against God in an high measure , and his holy titles . 3. If Satan feare not the person of Iesus , but dares set vpon him , certainely he feares not the name and word . Christ might easily ( according to Papists ) haue shaken off the deuill , and said , What ? knowest thou not that my name giuen me in my circumcision , is Iesus ? how darest thou be so bold with me ? And surely , if that name in the mouth of a wretched man , would by any vertue in it make him flie , then much more in the mouth of Christ himselfe . But all this is but diabolicall and Antichristian delusion . Obiect . But must not euery knee bowe at the name of Iesus , euen of things vnder the earth , by which are meant the deuills ? Answ. They wickedly abuse that place : for the name Iesus is not onely a title of Christ , but of his power , maiestie , and authoritie , sitting now at the right hand of his Father ; which if they had to commaund , they might commaund all creatures in heauen , earth , or hell . Whence we see , that the literall vnderstanding of that place is the ground of Magicke . The like they speake of the reliques of Saints , bones , apparell , &c. which the deuill cannot abide . I answer : 1. they haue few or no true reliques of Saints , but false collusions : 2. if they had , what warrant , word , or calling haue they for the vse of them ? what is the vse of dead bodies or bones in Scripture , but to be buried ; yea if it be Christs himselfe , so long as he is dead ? 3. what vertue had any body , bone , apparell , or any relique of any Saint aboue Christs blessed body ? and yet the deuill feared not that . If he feared not the vertue of Christs liuing body , certenly hee feares not the rottennes of a dead bone of whatsoeuer sinnefull man. But this is also another tricke of the mysterie of Antichrist , plainely discouered by our present doctrine . The Iesuites teach at this day , that the Apostles appointed the manner of hallowing water , and that beeing hallowed it hath power to pardon sinnes , to driue away deuills and diseases , and by it they haue wrought many miracles . But I prooue the contrary : 1. Their owne Polidore Virgill affirmes , that Alexander the first a Pope instituted it ; and therefore not the Apostles . 2. If the blood of Iesus Christ his Sonne cleanseth from all sinne , 1. Ioh. 1.7 . then hallowed water cleanseth not veniall sinne , as they tearme it . 3. If the weapons of our warfare be not carnall , but spirituall , 2. Cor. 10.4 . then hallowed water cannot driue away deuills . Faith is our sheild , prayer is our buckler , and the word of God our sword ; where is their holy water ? 4. Their miracles are either false relations , or collusions , or magicall , of no other vse , but whereby we may know and discerne , as by sure notes , the false prophets and champions of Antichrist , of whom the spirit hath prophecied , Matth. 24. and 2. Thess. 2. 5. The vse of water is , 1. naturall and externall : 2. by institution , sacramentall and significatiue : the Scripture acknowledgeth no other : If their holy water be hallowed , then it is hallowed by the word and prayer : let them shew this for their practise , if they can . 6. In this vse of it , it is one of the strange gods of spirituall Egypt , or mysticall Babylon : and there is a vaine confidence in the creature , which is due to the creator . Obiect . Elisha tooke salt , and healed the waters , 2. King. 2.21 . Answ. 1. That was common salt , not hallowed . 2. that effect was extraordinary , for that occasion onely , neuer since that time produced by any . When we haue a pleasant city infested with naughty and deadly water , and a Papist will come and heale it with his hallowed salt , we wil beleeue their doctrine , and hearken to their exorcismes , not before . Lastly , this doctrine yeeldeth vs comfort in our temptations , in that our Lord Iesus hath begun to vs. He was the best beloued , yet he must not lead his life in delicacie and softnesse , but was in continuall molestation ; so as his whole life was a continuall monument of the crosse , that we should not thinke much of the same condition which our Head vnderwent : and besides , that we should in all our temptations cast our eyes vpon him , who was tempted that he might haue compassion on them that are tempted , Heb. 2.18 . The third particular in the preparation , is , the guide which Christ had in this combate with Satan ; he was led by the Spirit . ] Here consider 1. the name of the guide , the Spirit , 2. the manner of his guidance , he was led by him . I. By the Spirit indefinitely set downe , what is meant ? Answ. A spirit is either created , or vncreated . Of the former we read of three sorts in this history : 1. Diabolicall , tempting vs to sinne : for the deuill is a spirit that beeing vnchangeably turned from God , is called a spirit that ruleth in the children of disobedience , Eph. 2.2 . a lying spirit , 1. King. 22. an vncleane spirit , Luk. 11.24 . such spirits are all the wicked Angels . 2. Angelicall , comforting Christ ; and these are the good Angels , which now vnchangeably cleaue vnto God , called ministring spirits , Heb. 1.14 . 3. Humane , hungring , the soule of Christ , which ( as other soules of men are ) was a spirit ; as , Father , into thy hands I commend my spirit : and the humane and reasonable spirit of man returneth to God that gaue it , Eccles . 12.7 . None of these are here meant , but the diuine and vncreated spirit , euen the third person in Trinity , euen that spirit which had now descended vpon Christ like a doue , and that holy spirit whereof Luke saith he was full , 4.1 . And this 1. the opposition of the leader , and of the tempter prooueth : for it were harsh to say , that Iesus was led of the deuill to be tempted of the deuill : but he was led of the good spirit to be tempted of the euill . 2. The same phrase is vsed , Luk. 2.27 . Simeon came in the spirit into the temple , . ● . in that holy spirit , of which mention was made in the former verse . 3. the Chalde and Syriak expresseth it , led by the holy Spirit . II. The manner , he was led ; not by any locall transportation from Iordan to the wildernes , as Elias from earth to heauen ; or carried through the aire , as the spirit carried Philip from the Eunuch , Act. 8.39 . but as one led by the hand ; so he was by a strong instinct of the spirit forced to goe thither . And for the strength of the motion , S. Marke saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit driueth him out : and S. Luke vseth another word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was led out : not that any thing befell Christ beeing forced to it or vnwilling ( for all his obedience was a free-will offering , ) but he is driuen or drawn as the faithfull are drawne by the Father : Ioh. 6.44 . none can come to me , vnlesse my Father draw him ; namely by the effectuall and forcible working of his spirit in their hearts : not as stocks and stones without wills , nor as enforcing them against their wills , but sweetly inclining their wills , and working effectually in them both the will and the deede , according to his good pleasure . But Christ sends the third person : how then doth the third person lead him ? Christ as God , and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect : but consider him in the forme of a seruant , and so hee is subiect vnto prouidence , and led by the spirit this way and that : And this is , because the humanity of Christ is the organe or instrument of his diuinity , and in all the actions and offices of it is mooued and guided by the holy Ghost . All Satans temptations are appointed and limited by God. It is the spirit of God that here leadeth the Son of God into temptation , and consequently God is the author of all the trialls of his Saints . Paul went bound in the spirit to Ierusalem , Act. 20.22 . Gen. 45.5 . what a number of trialls was Ioseph cast into , beeing sold to a hard Master , a tempting Mistresse , to bands and imprisonment ? yet he tells his brethren it was not they , but the Lord that sent him thither . 1. Gods prouidence so watcheth ouer his creatures , that not an haire shall fall to the ground , and much lesse shall the head of Gods child fall into Satans hand : this prouidence is wakefull , and suffereth nothing to come by chance or lucke , but from a good hand , and for a good end . 2. Satan , although he be neuer so malicious , yet is restrained and cannot tempt vs vntill we be committed into his hands : for the iust are in the hands of God , and not of Satan : hee cannot touch their goods , no not the swine of the faithlesse Gadarens , though he was a Legion , till he had begged leaue , and Christ said , Goe : and much lesse their bodies no more then he could Iobs , till the Lord say , Lo , all that he hath , is in thine hands , onely saue his life . He is a lyon in cheines , and as he could attempt nothing against Christ vntill the spirit led him to be tempted , and so committed him vnto him ; so neither against his members . But how can the spirit lead Christ to be tempted , and not be the author of euill . There is a twofold temptation , one of proofe or triall , the other of delusion : by the first God tempted Abraham , Gen. 22. and the Israelites , Deut. 13.3 . But of the second S. Iames saith , 1.13 . Let no man say when he is tempted , I am tempted of God : for God tempteth no man. But this temptation of Christ was to delude and deceiue him , therefore euill . If we consider a temptation to euill , we must conceiue God to be an actor in that which is euill sundry wayes , though no way the author of euill : For in the worst of them all God doth most righteously vse the malice of Satan , either in the punishing and blinding of the wicked , or in exercising and trying his owne ; both which are iust and good . As for all the sinne of this action : 1. it can be no worke of God , because it is formally no worke at all , but a vice and corruption inherent in it : and 2. it is all left to Satan , who instilleth malice , and suggesteth wicked counsells , and that to the destruction of men . As for example : 1. Sam. 16.14 . an euill spirit of the Lord vexed Saul ; that is , so farre as it was a iust punishment , it was of God , and Satan was Gods instrument in executing his iudgements so farre as it was a punishment : but God left the malice of it to the wicked instrument working after his owne manner . But to come to the very point : In the deceiuing of Ahab and the false Prophets , 1. King. 22.22 . God not onely nakedly and idly permitted , but expresly commanded the wicked and lying spirit , saying , Goe , and deceiue , and preuaile : Where we must distinguish betweene the righteous action of God as a iust iudgment , and reuenge of God , and most properly ascribed vnto him ; and the malice of it , which was the deuills infusing corruption instigating to wickednesse ; which very wickednes the wisedome of God directed and turned to the execution of his most righteous iudgement . This serues to rectifie our iudgements in trialls , and cleare our eyes to see this hand of God in them : commonly we look too low at men who are but dust , as though miserie came out of the dust ; and we looke too neere vs at the staffe or stone , which with the dogge we bite , but consider not the hand that smites vs. 2. Sam. 16.9 . Abishai lookes at Shem●i that barked at Dauid , and said , Why doth this dead dogge curse the King ? But Dauid could tel him , v. 10. the Lord hath bid him curse : that is , he hath so decreed and ordained , and in his secret will bid him . Let vs willingly submit our selues vnto temptations , because God by his spirit leadeth vs to be tempted , as he did his naturall sonne : so Christ willingly yeelded himselfe to be tempted , beeing led by the spirit : hee was lead , he was not forced and drawne to it , though the triall was as great and fierce , as Satan could make it : and so let it be with vs. For , 1. As we must be cheerefull in doing the will of God , so also must we be cheerefull in suffering it . True it is , that tryalls and persecutions come often by the deuills meanes , but neuer from the deuill . 2. The Lord knoweth best in his diuine wisedome , what is best for vs , and in his fatherly goodnesse disposeth to vs what hee knoweth so to be . 3. He that leadeth vs into the lists , measureth our temptations , weigheth our strength , and will not suffer vs to be tempted aboue that we are able : he giueth shoulders and fitteth the burden . 4. Hee hath promised his presence with vs in 6. dangers , and in 7. and goeth out with vs into the field , not as a looker on , but to supply vs with newe strength and wisedome , to helpe our infirmities , and vphold vs vnto victorie . These considerations are forcible to worke in vs a contentment of minde with Gods fatherly appointment , without which we can neuer be chearefull in trials : for nature will be working in Peter himselfe , and when he is an old Disciple , he shall be led where he would not ; and oftentimes the feare of danger and trouble , is greater then the triall it selfe . What was it else that mooued Christ in that bitter triall , when otherwise he could haue wished the cup might passe from him , to say , Yet not as I will , but as thou wilt , but the remembrance that he came to suffer , as well as to doe the will of his heauenly Father ? What else added such courage to Paul , Act. 21.13 . as to say , What doe ye weeping and breaking my heart ? I am readie not onely to be bound , but also to die at Ierusalem for the name of the Lord. What else made the Martyrs so inuincible in suffering , that often , when they might , they would not be deliuered , but that they found themselues led and bound by the spirit , yea strengthned to all long-suffering with ioyfulnes ? But we pray not to be led into temptation . 1. Tentation is twofold ( as we said before , ) one of triall , which we must suffer with cheerefulnes ; the other of delusion , against which we may and must pray . 2. Againe , there are two leaders into temptation : the spirit of God leads Christ and Christians , the euill spirit leads the wicked at his will ; we pray against this leader , and not against the former . 3. And further , we must distinguish betweene beeing tempted , and beeing led into temptation in our Sauiours sense : the former is a worke of Gods mercy , to try , exercise , or chastise any of his children ; the latter is a worke of iustice , in which God leaues a man to himselfe , so as the temptation is preuailing against him . Now we pray onely against the latter , which is , to be left , and so ouercome in temptation ; neither doth God so lead vs into temptation , but to make vs in the ende more then conquerours : So as still wee may bid temptations welcome , and with cheerefulnesse submit our selues vnto them . In euery triall see that the spirit lead thee : for this is a sure ground of comfort , and hath assured hope in it of a good ende . Christ was not lead into temptation by priuate motion , neither did he thrust himselfe vnto it : no more must we rashly runne into , or pull dangers vpon vs , or thorough presumption obiect our selues vnto temptations : if we doe , we must needs fall , and cannot expect safety , because we tempt the Lord , and prouoke him to withdrawe his fatherly protection from vs ; whereas there is no danger in following the leading and guidance of the spirit . Many a man is of so strong a faith , that nothing can harme him ; he is for all courses , and all companies . But how can a man be safe where Satans throne is ? Peter thought himselfe strong enough to goe into the high Priests hall ; but he found in the end , it was no fit companie for him . Others through vaine prefidence of Gods protection , runne in times of contagion into infected houses , which vpon iust calling a man may : but for one to runne out of his calling in the way of an ordinarie visitation , he shall find that Gods Angels haue commission to protect him , no longer then he is in his way , Psal. 91.11 . and that , beeing out of it this arrow of the Lord shall sooner hit him then another that is not halfe so confident . Others are bold-hardy to set vpon the deuill in his owne holds , they dare enter into and lodge in houses giuen vp by God to the deuills possession : which is ( if it be out of ones lawfull calling ) to cast a mans selfe into most probable danger : for whereas we ought to vse all good and lawfull meanes for the preuenting of imminent danger , this is to seeke danger and hurt ; and commonly they that seeke it , iustly finde it . The issue of such presumption we may see in the sonnes of Sceva , Act. 19.16 . who tooke vpon them to doe as the Apostles did , namely to name Christ ouer them that were possessed ; but the deuill seeing their want of calling thereunto , ranne vpon them , and ouercame them , so as they fled out of the house naked and wounded . Others thorough temerity and rashnes , bring on themselues much woe , who follow the motions of their owne spirits in their courses , and neuer or seldome consider whether they haue Gods spirit before them , or no : they looke not for warrant out of Gods word in the things they doe or speake ; they begge not Gods direction and assistance ; they spie not in what ambush Satan lyeth , what aduantages he easily taketh , and so for want of Christian watchfulnes lay themselues open to many euills and dangers , wherein they can meet with no great comfort , because they cannot say with a good conscience , Lord , thou hast led mee into this estate , but rather , I haue cast my selfe into this danger . If therefore thou wouldest find comfort in troubles , keep thee in thy way , that thou mayest neuer be without the leading of the spirit ; and then this will be the issue : 1. Beeing led by the spirit , thou wilt follow willingly , thou wilt lay aside all reasonings , excuses , and delayes , as Christ did ; he murmures not , delayes not , doth not first returne to Nazareth , bids not his parents and friends farwell , consults not with flesh and blood , but was driuen out with a strong motion of the spirit . This is the same free spirit , which dwelleth in the hearts of Christians ; he leads them to , and they obey , and follow ; Abraham followes him from his owne countrey , and Moses into Egypt . 2. If thou see the spirit leading thee , thou shalt not faynt vnder the crosse , no not when thou lookest vpon the greatest danger that can be threatned , because the other eye is vpon the spirit which helpeth thy infirmities , and according to the measure of affliction ministreth a sound measure of comfort . 1. Pet. 4.14 . therefore the Saints reioyce in affliction , because the spirit of glory and of God resteth vpon them . A valiant captaine leading the way , encourageth the most timerous souldier to follow with courage and resolution : So this spirit which leadeth , is a spirit of strength , and of power , not in himselfe alone , but supplying with new strength those that giue vp themselues to be led by him . 3. If thou see the spirit leading thee into triall , it will keepe thee from seeking to winde thy selfe out by any vnlawfull or vnwarrantable meanes : thou wilt follow him to be led out by him aswell as thou wast led in by him ; thou wilt waite his leisure for the remoouall of thy triall , in whose good pleasure it lyeth most seasonably to deliuer thee . This is often the reason why God giueth his children to be led by the spirit , to try whether they will abide with him in temptation , or no. And those who will shift themselues out of trouble , by lying , swearing , and the like ; or auoid crosses and losses by wicked meanes , as pouerty by breaking the Sabbaoth , sicknesse by sorcerie and witchcraft , what spirit soeuer led them in , certeinly the euill spirit hath led them out ; the remedie is worse then their disease , and their escape is made onely by breaking the prison . As Christ was led by the spirit in all his course of life , so should Christians : for as many as are the sons of God , are led by the spirit of God , Rom. 8.14 . So the Apostles in their ministerie went hither and thither , stayed or departed , preached and prophecied by the spirit ; they were forbidden by the Holy Ghost to preach the word in Asia , and Bythinia , Act. 16.6.7 . and 21.4 . certaine Disciples told Paul by the Spirit , that he should not goe vp to Ierusalem . And it is the dutie of all true beleeuers , to resigne themselues in subiection to Gods spirit . How shall I know when I am led by the holy Ghost ? By these rules : 1. Gods spirit workes in , and by the word : therefore if thou enquirest in euery thing what is the good and acceptable will of God , Rom. 12.2 . thou art led by the spirit . 2. Discerne his guidance by the mortification of the deedes of the flesh : for the life of the spirit is opposed to the life of the flesh , Rom. 8.13 . Therefore in any strong motion , examine thy selfe whether it tend to thy owne profit , credite , or lusts : if it doe , suspect it , and cast it off : the Apostles in all the motions of the Spirit respected the publike good of the Church , not their owne ease and reputation . The guidance of the Holy Ghost requires deniall of our owne wills , strife against the spirit that beareth rule in the world , and against the spirit of a man that lusteth after enuie . 3. Know it by the excitation of the spirit , which still stirres and mooues the will and minde , and raiseth it from vnder the oppression of the flesh , and thus preserues and maintaines the gift of regeneration , and effectually bends a man to obedience . And this duty is necessary , 1. in regard of the vnregenerate , who are blind and in darkenes , and without a guide know not what way to goe : the naturall man perceiues not the things of God. 2. in regard of the regenerate , who are but as little children , weake and feeble , and cannot goe without a leader . And therefore all of vs need the leading of the spirit . Into the wildernes . ] This is the fourth circumstantiall point . A wildernes is taken in the Scripture two wayes : 1. For a place inhabited , although not fully peopled , as Iosh. 15.61 . six cities of the Priests in the wildernes : and Iohn Baptist came preaching in the wildernes of Iudea , because Zacharie his fathers house was there : and 1. King. 2. Ioab was buried in his owne house in the wildernesse . 2. For a place vtterly desolate , not inhabited or frequented of men , but possessed onely of wilde beasts : and thus it is here to be taken , as Mar. 1.13 . he was with wilde beasts , vtterly separate from the society of men . This place Christ makes choice of by the motion of the spirit , for these reasons : 1. In opposition to the first Adam , who was tempted in paradise , a place in all the world strongest and fittest to resist temptation in ; and beeing ouercome was cast out thence into the wildernes , as all the world was in comparison . But the second Adam to recouer this losse , encountreth with Satan in a wildernesse ; the fittest place in the world to be ouercome in , and ouercomming restoreth vs to the heauenly paradise againe . 2. That Christ might manifest both his willingnes to be tempted , and his courage against his enemie : the former , in that hee appointeth a place wherein Satan might take al aduantage against him : the latter , in that like a champion hee challengeth the field where they two alone might try it out . A coward will be ready to draw in the streets , that dares not looke a man in the face in the field : But Christ appoints a field , where Satan may haue all his power against him , and he no helpe at all : and by both these hee shewes himselfe the promised seed , appointed to bruise the serpents head . 3. That Christ beeing knowne to be the onely combatant and maintainer of the fight , all the praise of the conquest ouer Satan might be ascribed to him alone , and to bring in no compartners with him , as the Papists doe the Virgin Mary and other Saints ; whereas Christ was therefore the onely conquerour , because he was of infinite power , as they are not . 4. In imitation of Moses at the giuing of the law , and Elias at the restoring of it , the one beeing 40. dayes in the mountaine , the other 40. dayes in the caue of Horeb : Christ at the bringing in of the glorious Gospell would be answerable to those figures of him , who ( as they ) commeth now out of a sequestred place , wherein he was fitting himselfe to vndertake so weighty a busines as this is . 1. Note hence , that no place in the world is free from Satans temptations , but he layes his snares in euery place . Lot is caught in the caue , his wife in the field , Dauid in his house , Adam in paradise , and Christ is tempted in the wildernes . The reason hereof is taken , 1. From Satans diligence and malice , who goeth about like a roaring lion , seeking whom he may deuoure , 1. Pet. 5.8 . and is diligent in compassing the earth to and fro , Iob. 1.7 . his commission is of large extent , no place in earth is priuiledged from his temptation . 2. From his spirituall and powerfull nature : no place is so secret but he can finde it , none so strong but he can enter it , none so holy but he can slily get into it , and boldly stand euen among the Sonnes of God , the Angels , Iob. 1.6 . Vse . 1. Seeing the whole compasse of the earth is Satans circuit , let vs where euer we are , consider of our enemy , and of our danger by him , seeme the place neuer so secret , neuer so secure : the greenest grasse may harbor a serpent : And surely , the more free and safe we thinke our selues , the nearer is our danger . There be two places in which men may thinke themselues safest : 1. the place of their particular calling . 2. the publike place of their generall , the Church : the former because of Gods promise ; the latter because of his presence : yet Satan shunnes neither , neither may we lay off our watch in either . Experience sheweth how he layes snares in the speciall calling , whereby many fall : some he winneth to injustice , and secret cousenage ; some to lying ▪ and swearing ; some to Sabbath-breaking : Now though thou art in thy calling , yet thou art not conscionable in it , and so art out of thy way , and without Gods protection . The same experience giueth witnesse to the truth of Scripture , how Satan not onely haunts vs in our owne house , but also followes vs to Gods house , and there intercepts the word , or steales it away , or corrupts the iudgement , or casteth men on sleep , or occupies their minds with worldly and base thoughts ; and thus , where they thinke themselues most safe , they are most foyled : The reason is this , though thou beest in Gods presence , yet thou settest not thy selfe in his presence , but commest carelesly and inconsiderately ; and so God hauing no delight in thy seruice , suffers the deuill to exercise his will on thee . So as there is no place , wherein we must lay aside our watch , if we would not be ouercome . Vse . 2. This sheweth the vanity and delusion of the Papists , who thinke the deuill is barred out of Churches by their crucifixes , consecrated hoasts , crosses , and holy water : For the Leuiathan of hell laughes at the shaking of these speares . Also it sheweth the madnesse of Magicians and Coniurers , who thinke they can bind the deuill within their circles : For although ( to delude them and winne them sure to himselfe ) he be seruiceable , and at their command , yet he keeps his liberty permitted him of God , and compasseth the whole earth . 2. Note , that some places are more fit for temptation then others ; as namely , solitarie and desart places . For Satan hath then greatest aduantage for his assaults , when he hath men alone , without the helpe of others to counsell , confirme , and comfort them . This the Preacher confirmes , Eccles. 4.9 . Two are better then one , and woe be to him that is alone ; if he fall , hee hath none to helpe him vp : and , two are stronger then one , a threefold cord is not easily broken . Nay , God himselfe did see disaduantage of solitarie life , when he said , It is not good for man to be alone . When did Satan assault Eue , but when she was alone ? when did he Dauid , but being alone on his gallery ? when Lots daughters , but when they were alone in the caue ? Gen. 19.30 . And therefore the deuill is delighted to walke through solitarie places , Matth. 12.43 . if he possesse any , he carrieth them into solitarie places , Luk. 8.29 . and where doe coniurers and sorcerers talke with the deuill , but in woods and wildernesses , where Satan most easily appeareth . For these reasons : 1. Because beeing a Prince of darkenesse , he hates the light , and passeth all his exploits in as much darkenes , secrecie , and silence as he can . 2. He sees how easily we sinne , when there is none by to hinder vs from it by feare or shame . Vse . 1. This ouerthrowes the dotage of the Papists , who approoue and magnifie as meritorious , the strict and solitarie life of their Monks , Eremites , and Votaries ; who to free themselues from Satans malice , and for more holines ( as they say , ) voluntarily forsake the societies of men , and liue by themselues in woods , caues , cloysters , and wildernesses , as though they had the aduantage of Satan because of the place , whereas indeed hee hath them where he would . And because they seeme most to build vpon the examples of Iohn Baptist , and Christ himselfe , both whom they finde in the wildernesse , we will a little cleare this place . And first for Iohn Baptist , whom Bellarmine saith for his fare ▪ apparell , and strict manner of liuing , was a right patterne of true Eremits . True it is , his life was austere , as his office and calling was singular and extraordinarie , and no ground for any ordinary office and order in the newe Testament ; wherein he is no more to be imitated , then in his springing in the wombe at Maries presence , which was an extraordinarie testimonie of an extraordinary person . Besides , Iohn beeing no minister of the newe Testament ( for the least Minister in the kingdome of God is greater then he : ) but the last of the Prophets , and greater then any of them , how can any order of Euangelicall Ministers be raised from his example ? Further , whereas Christ himselfe the Head of our profession , came eating and drinking , and familiarly conuersed among men for good , why should we not rather hold our selues to his example , into whose name we are baptized , then Iohns who was an extraordinarie forerunner of him ? Lastly , we haue heard that the wildernesse wherein Iohn liued , was not such a wildernes as they dreame of , vtterly remote from the societie of men ; but a wildernes , in which were houses & cities , yea his fathers house ; a wildernesse though lesse peopled then the frequented places of Iudea , yet not without people , because it was a wildernesse wherein Iohn preached , who preached to men , * And not to beasts ; a wildernes wherein Christ among a multitude of people was baptized : and so it scarce affordeth a colour of their Eremiticall Orders , vowing such a solitary life separate from all men , which Iohn neuer did . And for the example of Christ , his going into the wildernesse to fast and pray ; I answer : 1. Christ was led thither by the Spirit , but they of their owne heads : and to pretend a spirit without a word of warrant , is a frensie and delusion . 2. Christ went for 40. dayes , and came againe to his calling ; they goe and neuer return● againe . 3. Christ went to offer opportunity and aduantage to Satan , the more victoriously to foile him , and purchase heauen for vs ; they in a superstitious end , to merit and purchase heauen for themselues . 4. Christ neuer ate nor dranke all the while hee was in the wildernesse , wherein would they tie themselues to imitate him , they would soone grow weary of their holines and deuotion . Accursed therefore be this monkish and anchorish life , which professeth open hostility to humane society , which thrusts them out of their lawfull callings , wherein they ought to be profitable to men in the societies of Church , Common-wealth , or family . What ? are these the lights of the world , that flie the light like bats and owles , and prison themselues in cloysters ; whereas they should lighten others , and not thrust their light vnder a bushel , or vnder the table ? Are these the salt of the earth , who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men ? The Apostle teacheth them another lesson , Heb. 10.24 . saying , Let vs prouoke one another to loue , and to good workes , not forsaking the assemblies , as the manner of some is : implying that to be an vnlawfull calling , which cannot but faile against such duties of charity as these be . It were to be wished , that because the world receiueth no seasoning from them , the vnprofitable burdens of the earth were cast out vpon the dunghill , the place which Christ himselfe assigned vnto them . Vse . 2. It teacheth those that are troubled with temptations , to beware of solitary and secret places , because Satan is there the strongest : and much lesse must they thrust themselues into desert places , forgetting their weaknesse , as though they would with Christ offer battell , and tempt the tempter : for this his practise is no warrant for vs : but they must auoide the place so soone as they can , and get into the society and fellowship of men . Ioseph when he was alone with his Mistrisse tempting him , fled out of the house : so if there be none but the tempter with thee , take the benefit of company so soone as thou canst : but see thy company be good ; for bad company is farre worse then solitarines , as many finde , who beeing troubled in minde , or tempted by Satan , run to lewd company , to cards , dice , drinking , & sporting ; and so by Beelzebub will cast out the deuill : But this enlargeth the griefe ; and they finde in the end the remedy nothing inferiour to the disease : Whereas had they resorted into the society of the godly , by godly and religious communication and conuersation , they had been much comforted and confirmed ; according to the promise of Christ , Wheresoeuer two or three are gathered together in my name , I will be in the midst of them . Vse . 3. Yet if God shall by vertue of our calling draw vs into solitary places , we must be carefull so to carry our selues as wee may say with Scipio , We are neuer lesse alone , then when we are most alone : and with our Sauiour , Ioh. 16.32 . I am not alone , the father is with mee . The faithfull need neuer be alone , because they may euer be in conference with God : then may they goe close to God , and sharpen their prayers , and meditate on his word and workes , to fit them better for their callings : then may they enlarge their hearts to God in confessions and praises : and thus he that is led by the spirit into these solitary places , is in safety ; because , as the hills compasse Ierusalem , so doth the Lord his people while they are in his seruice : thus shall Satan be most disappointed , who while he hopes to make our solitarines his aduantage , we shall by it draw nearer vnto God , and be set so much the more out of his reach . Directions for solitarines : 1. Watch the benefit of time , to spend it best in musing vpon heauenly things , and enioy the sweet liberty of conuersing with God. 2. Know that no time must be spent in rouing and rangeing thoughts , but must be redeemed from euill , and vnprofitablenesse : and therefore choice must be made of obiects presented , and as little time as may bee , spent in worldly and indifferent things ; and then with as little delight as may be . Holy wisedome is euer diminishing the loue of earthly things . 3. Consider the danger of sinne in thy solitarines , when feare , shame , witnesses , and counsellers are remooued , and that there are no open sinnes which are not secretly first hatched and warped : and therefore , if we muse on any sinne , let it be to ouercome it , and beware of secret allurements . 4. Consider the slipperines and busines of the heart , which is a wandring thing , like a mill euer grinding , euer in motion , still setting vs on worke with moe commaundements then euer God did : and therefore , giuing it leaue to muse , we must the better watch it . To be tempted of the deuill . ] This is the fift circumstantiall point , namely the end of Christs going into the wildernes . Here consider two things : 1. the author of the temptation , the deuill : 2. the end it selfe , to be tempted of him . The deuill ] that is , a wicked spirit , the Prince and captaine of the rest , as we may gather out of Matth. 25.41 . A wicked spirit , not by creation , but by defection : Full of wickednes , whence Elima● the sorcerer is called the child of the deuill , Act. 13.10 . because he was full of deceit and wickednes : Full of malice , a red dragon , full of poysons , seeking nothing but destruction : Full of craft , an old serpent , more craftie then all the beasts of the field : Full of power , called the Prince and God of the world , and the power of darkenesse : the strong man keeping the ●old : Principalities , powers , &c. The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , traijcio , calumnior ; and signifies an accuser , calumniator , or slanderer , hauing his name from his continuall practise : For so is he called the accuser of the brethren , which accuseth them before God day and night , Reu. 12.10 . and no maruell , seeing he durst accuse God himselfe as an enuier of mans happy estate , and carelesse of Christs estate here . But especially he accuseth , 1. Man to God , as he did Iob , that he serued God in hypocrisie , and vpon affliction would curse him to his face , chap. 1. ● . 9 . 2. Man to man , stirring vp strife and contention from one against another ; and by this meanes he worketh effectually in the children of disobedience , Eph. 2.2 . Where strife and enuying is , there wisedome is sensuall and deuillish , Iam. 3.15 . An example hereof we haue in Saul , who , when the euill spirit was entred into him , all manner of accusations came against innocent Dauid , and were receiued ; that he was a traytor , and one that sought Sauls life , &c. 3. Man to himselfe : when he hath drawne a man to many loathsome sinnes , then he stretcheth them beyond all the measure of mercy , aggrauates Gods iustice , extenuates his mercy , and all to bring the sinner to despaire . Thus he accused Cain , Achitophel , and Iudas , whom he brought to confesse their sinne , but to deny Gods mercy . Whence note , 1. the miserable estate of wicked men , that serue such a Lord and Master as the deuill is ; who in stead of standing by them for their diligent seruice , will stand against them to accuse them to God , to men , to their owne consciences ; will reckon vp al their faults , and depraue whatsoeuer was best intended . While he can draw them along in his seruice , hee will lie close like a crafty fox and serpent , in one corner or other , to deuoure their soules : but afterwards will terrifie them , and roare like a lyon on them , setting in order before them the villanies to which he himselfe tempted them ; crying out on them as damned wretches , and making them often cry out so of themselues euen in this life , and for euer in the life to come . And yet alas ! he is the Prince of this world , to whom generally most men yeeld their subiection and homage : yea , the God of this world , to whom men offer themselues , and what euer they haue or can make in sacrifice : yea , men sell themselues as slaues and bondmen to be ruled at his will. How should this one consideration mooue men to get out of his power , and out of the seruice of sinne , and come to Iesus Christ , who is meeke and mercifull , one that couereth sinnes , acquitteth and dischargeth ; one that answereth all accusations , and crowneth our weake endeauours , which himselfe worketh in vs , in such sort as a cuppe of cold water shall not goe vnrewarded ? 2. Note , how expressely Satan hath stamped this qualitie as his owne marke vpon his children , who so liuely resemble him , as that they haue his name also giuen them , Tit. 2.3 . and 2. Tim. 3.3 . and 1. Tim. 3.11 . For how quicke and nimble are men to goe between man and man with tales and accusations , to cast bones of enmitie ? Sometimes charging men openly or secretly with things vtterly vntrue and false , as Ziba dealt with Mephibosheth , 2. Sam. 16.3 . sometimes blazing infirmities , which loue would haue couered : sometimes aggrauating with vehemency of words , facts or speeches , which charity would giue a fauourable construction vnto , as Doeg pleaded against Ahimelec , 1. Sam. 22.9 . sometimes deprauing the truth by adding to mens speeches ; and this cost Christ his life , his enemies adding , I will destroy this Temple , and make another in three dayes , made with hands : or diminishing it , by concealing that which might make for a man. All which are Satanicall practises , who beeing the father of lyes , would chase all truth out of the world . Let all Gods children labour to expresse Gods image , in hating this hatefull sinne , and helpe themselues thereunto by these rules . 1. Consider thy charge , Leuit. 19.16 . Thou shalt not walke about with tales among thy people : and consider , that whispering and backbiting are the sinnes of men of a reprobate sense , Rom. 1.29 . 2. Receiue no false accusation : receiuers of stollen goods are accessarie to the theft : if there were no receiuers , there would be no theeues ; if no hearers , no informers . Driue away the slaunderer with an angry countenance , as the Northwind driueth away raine , Prou. 25.23 . haue no pleasure in this sinne of another man , Rom. 1.32 . 3. Doe thine owne busines , looke to the duties of thine owne calling : busie-bodies and pratlers are ioyned together , 1. Tim. 5.13 . 4. Take heed of enuie : malice neuer spoke well , it is alwaies suspitious , euer traducing . Embrace the loue of thy neighbours person . 5. Deale with an other mans good name , as thou wouldst haue him deale with thine , if it came in his way . Consider thou maiest restore his goods , but neuer his name : once broken , euer a scarre . A fellon is more tolerable in a commonwealth then a slaunderer . 6. In receiuing reports , excuse the person so farre as thou canst ; construe the speech or fact in the most fauourable sense ; doe as thou wouldst be done to : and if thou canst not , aduise the reporter to looke to himselfe , and tell him that in many things we sinne all . 7. Curse not the deafe , saith the Scripture : now a man that is absent is a deafe man. Obiect . But I speake the truth . Answ. But not truely : 1. without ground , thou art vncalled and vnsworne ; thou doest it not by way of charitable admonition to the partie himselfe or others . 2. Not in a good manner , without loue , pitie , sorrow ; nay , thou reioycest rather in thy tale . 3. Not to any other end but to fill mens mouths with prattle , and bring thy brother into contempt . And why speakest thou no good of him as well as euill , but art like a swine in a garden , that leaues all the sweet flowers to digge or wallow in a dunghil . Motiues to lay aside and abhorre calumniation and slaundring . 1. Charity is not suspitious , but in doubtfull cases thinks the best . 1. loue thinketh not euill , 1. Cor. 13.5 . 2. it couers a multitude of sinnes , Prou. 10.12 . and 3. it giues to euery man his due , in his goods and good name . And therefore the tale-breeder , tale-bearer , and tale-beleeuer , who doe none of these , but hammer tales and slaunders vpon the anuill of enuie , and set them vpon the wings of fame and report , are vncharitable and vnchristian persons , the deuils fewellers and gun-powder : for where no wood is , there the fire goeth out ; so where there is no tale-bearer , the strife ceaseth , Prou. 26.20 . 2. Wee haue a common prouerbe , A man museth as he vseth ; as himselfe vseth to doe , so he imagineth of another : and therefore to iudge lewdly of another vpon bare suspition , is commonly a note of a lewd person : those that are so readie to taxe men of hypocrisie , commonly are hypocrites themselues . 3. It is a question among the schoolemen , whether a man that hath impayred anothers good name , be bound to restore as hee that hath pilfered his goods ; and it is concluded by all the Doctors , that he is bound in conscience , because a good name is better then all riches , saith Salomon : and because it hath more enemies then our goods , euen this law of restitution and satisfaction should be of force to keep them off vs : and if the law bind him that steales our goods , to restore 5. fold , certainly he that stealeth our name , is bound to restore 50. fold , because it is so farre aboue a mans substance , and the blot is neuer wiped away . If serpents sting vs , or mad dogges , or venemous beasts bite vs , there is some remedy ; but against the tongue of the slaunderer there can none be found . 4. It is one of the sinnes against the ninth commaundement , to heare our neighbour falsly accused , and not to cleare him if we be able . Ionathan when he saw Saul stirred vp by tale-bearers against Dauid , spake boldly in his defence ; and said , Why shall he die ? what euill hath he done ? And Nicodemus , when he saw the Scribes and Pharises so set against Christ , that they would haue condemned him beeing absent and vnheard , stood vp , and said , Doth our law condemne any before it heare him , and know what he hath done ? A good rule for vs how to carry our selues towards all Christians . 5. We must hold vs to our rule , to iudge no man before the time , 1. Cor. 4.5 . and if no man , then , 1. No● our superiours : people must not bolt out opprobrious words against their Pastors and Teachers : sinne is aggrauated by the person against whom it is committed : to reuile an ordinary man is odious , but much more to reuile the father of our soules or bodies , Pastors or Parents . 2. Not godly men and professors of the Gospell , as to charge them with hypocrisie , and traduce with violence that which would receiue a charitable construction . Heb. 6.9 . 3. Not such as in whom Gods graces shine more eminently then in others , through pride or enuie : this is a high sinne , and cost Christ his life : yea to disgrace and obscure Gods gifts , which ought to be acknowledged with thankfulnesse , is in the skirts of that vnpardonable sinne , and had need be stayed betimes : for it is to hate goodnesse ; and if it did hate it because it is goodnesse , it were farre more dangerous . 3. Note : seeing Satan is such an Arch-accuser , and that his speciall hatred is against goodnes , is it any maruell that the children of God passe through many slaunderous accusations ? If speach be of the faithfull Preachers of the word , neither Prophets nor Apostles shal auoid most dangerous slanders ▪ Amos shal be accused by Amazia to preach against the King , and that the whole land is not able to beare his words : chap. 7. v. 9. Paul and Silas , preaching nothing but Christ , are brought before the gouernours , exclaimed vpon as men troubling the citie , preaching ordinances not lawfull to be receiued , and teaching men to worship God contrary to the law , Act. 16.20 . and 18.13 . Let speech be of professors of the Gospell , how doe men in their mindes accuse and iudge that to be done in vaine-glory , which is done in simplicity , and for Gods glory ? and that to be done in hypocrisie , or for commodity , or other sinister ends , which God sees is done in sincerity ? Yea as if men did see their hearts and inside , how doe they speake it , that such are not the men they make shew of ? or if grace euidently appeare in the eminent notes of it , they can so lessen , so diminish and clippe the beauty and glory of it , as still they shall be disgraced . Our blessed Lord himselfe was accused and condemned for a malefactor , yea and executed ; his doctrine , notwithstanding most heauenly , and as his enemies witnessed , Neuer man spake like this man , yet was condemned , his wonderfull miracles obscured , yea blasphemed , He cast out deuills by Beelzebub : and shall the seruant looke to be better then his Master ? Lamentable it is to see how our times accuse the first restorers of religion , Luther , Caluin , Beza , Bucer , and the rest , as the layers of sedition and rebellion ; and as lamentable , that such as preach the same holy doctrine as they did , should vnder the titles of Puritans and Schismatikes be coupled with Papists , yea accounted worse . And no maruell , if the whole profession of religion be accused , and religious persons made the songs of the abiect , and scum of the land , because the deuill is an accuser . When the deuill layes off his name and nature , and ceaseth to be a deuill , it will be otherwise , but not till then . But let such as would be wise by Gods wisedome , labour to see Satans malice in all this ; and that , if to be accused bee sufficient , who can be innocent ? 4. Note : seeing Satan is such an accuse● of vs in himselfe and his instruments , to God , to men , and to our owne consciences ; how carefull ought we to be in our whole conuersation to stop Satans mouth , and the mouths of wicked men , which will be open against vs ? How ought we to make right steppes to our feete , seeing we shall be sure to heare of the least halting ? How ought we to examine the vprightnesse of our hearts , that in those accusations we may be bold to goe to God , and say , Lord , doe thou prooue and try mee , if there be any such wickednesse in mee . Rules to become inoffensiue and vnreprooueable , and so stop the mouth of Satan : 1. The matter of thy worke must be good , and warranted by the word : then God will iustify that which himselfe sets thee about , and thee in it . 2. The manner of doing it must be proportionall : a good thing must be done well , in good circumstances . 3. The end must be found , namely Gods glory , and mans good . A bad end spoiles the best action . 4. In euery thing remember , that Satans eye is vpon thee to accuse thee , the eye of thine owne conscience to witnesse for or against thee , and Gods eye to iudge thee , to whom thou must stand or fall as to thine owne Lord. To be tempted . ] The word to be tempted is spoken of , 1. God , 2. Man , 3. Satan ; all tempt . I. God tempteth , 1. when he prooueth the graces of his children : so hee prooued Abraham , Gen. 22.1 . and Iob. c. 7. v. 18. 2. when he discouereth the sinne and corruption which lurketh in them : and thus God tempted the Israelites , who , when their desires in the wildernes were not satisfied , vsually broke out into murmuring and impatiencie , and shewed naughty hearts , full of distrustfulnes . And thus God is said to lead into temptation , when beeing prouoked to wrath , he withdraweth his grace , that so his children by their falls might see their weaknes , as Dauid and Peter ; and that the wicked might in iustice be prepared to iudgement , as Pharaoh burst into blasphemie , Achitophel hanged himselfe through impatiencie , and Saul vsed vnlawfull meanes to escape his crosse . But in these temptations of God , obserue two rules : 1. That the word tempting , referred to God , is euer taken in good part : for he tempteth onely to prooue , neuer to seduce : and his temptations are alwaies good , because they proceed from him that is goodnes it selfe , and tend altogether to the good and profite of his children ; and are the execution of iustice on the wicked , which is good also . 2. That all these temptations are not to confirme Gods knowledge of men , who perfectly knowes what is in them , yea who seeth things that are not as though they were ; but to bring men beeing exercised by them to the clearer knowledge of him and themselues . II. Man tempteth , 1. God , two wayes . 2. Man , both himselfe , and others . Man tempteth God , 1. By presumption and curiosity , as when men forsake the ordinary meanes of their good , and presume too much vpon Gods help , to try whether God will vse any other then the appointed meanes to succour them : so it is said , v. 7. Thou shalt not tempt the Lord thy God. 2. By distrust , when men by vnwarrantable meanes try the power of God , whether he can or will helpe or hurt . Exod. 17.2 . when the Israelites by murmuring would haue water , Moses said , Why tempt ye the Lord ? and Psal. 78.18 . they tempted him in the wildernesse , requiring meat for their lust , and said , Can God prepare a table in the wildernesse ? Here they tempted him by doubting , 1. of his promises , 2. of his presence , 3. of his power , 4. by limiting him to that strait : 5. they thought he was bound to them , to fulfill their lusts . Man tempteth others , 1. When vpon iust occasion , he tryes a mans affections and disposition to this or that : so Ionathan tryed his father Saul how he stood affected to Dauid , 1. Sam. 19.3 . 2. When men goe about by captious and subtile questions , and with faire show of words , to get matter of reprehension and accusation against others . Thus the Pharises came to Christ , tempting him , Matth. 16.1 . and thus the Herodians came to him to entangle him in his talke . 3. When men allure and entise one another to euill , as Pro. 1.10 , 11. Come , let vs lay wait for blood , and haue all one purse : so the harlot said to the young man , Come in with me , let vs talke our fill of loue till the morning . Man tempteth himselfe two wayes : 1. when his owne concupiscence mooueth and draweth him aside to sinne : Iam. 1.4 . Euery man is tempted when he is drawne aside of his owne concupiscence . 2. when he wilfully calls himselfe into danger , as Peter when he went into Caiaphas the High Priests hall among Christs enemies and his ; here he is mooued to denie his Master , and Satan preuailes against him . III. Satan tempteth , and in his tempting goeth beyond all these : 1. When by outward obiects he stirreth vp inward corruption , as Dauid walking on his leds , and seeing Bathsheba , the deuil wrought lust in him . 2. By infusing inwardly euill motions and thoughts , without obiects : and thus stood he vp against Israel , and caused Dauid to number the people ; a thing meerely needlesse as Ioab confessed , 1. Chron. 21.1 , 2 , 3. Now thus God cannot tempt to euill : he withdraweth his spirit , by outward occasions he brings to light the sinnes of men ; and punisheth one sinne with an other , but mooueth no man to euill , and much lesse driueth him to it , and least of all infuseth wickednesse into any mans heart ; which to thinke were high blasphemie . So men by tempting may stirre vp corruption in others , but to infuse wickednesse into the heart , belongs onely to Satan , because of his spirituall nature , and ready entercourse with our spirits . Now seeing these temptations of the deuil are so wicked , comming from euill , and tending to euill , two points are worthy our consideration : 1. How Christ , beeing so holy and powerfull , could be tempted of the deuill . 2. Why he would bee so tempted . For the former . 1. It is not against the holinesse of Christ to be subiect to temptation without sinne , no more then to hunger , thirst , weepe . 2. Nor against the power of Christ to be tempted , no more then it was a signe of infirmity and weakenesse in Adam so to be , before infirmity and weakenes came in . It argued not impotencie in Christ , to die ; nay , so to die , argued omnipotency . So it was not weakenes in Christ to be tempted , but willingnesse ; and so to be tempted argued vertue and strength . But howsoeuer the Apostle saith , Christ was tempted , and like vs in all things , yet without sinne : and Christ himselfe , Ioh. 14.30 . The Prince of this world commeth , and hath nought in mee , that is , no sinne at all : yet it is hard to be conceiued , and therefore we will explaine it by these propositions . 1. That temptation that wholly riseth from another , and not from a mans selfe , is not necessarily mixed with sinne : But such were the temptations of Satan to Christ , wholly hatched by the deuill : for there was no manner of euill thought , no corruption in the holy person of Christ for any such to rise forth of . We indeed haue many temptations arising out of our owne corruptions , which are sinne in the beginning , though no consent be giuen vnto them , but are presently resisted : but no such thing could be in the holy nature of Christ. A fire kindled within the house is dangerous ; but the lightning comming from without , beeing but a flash , is without danger . Ioseph allured by the words of his Mistresse , resisted and fled away , Gen. 39.12 . this was not his sinne . And Hezekiah , prouoked to distrust by Rabshakies rayling letter , resisted and was confident , 2. King. 19.10 . it was not his sinne : the temptation was wholly without . 2. Those temptations , which are offered by others , either by voice , gesture , or outward obiects ; or else by inward thoughts , vtterly abhorred , without the least liking , are not the sinnes of them that are tempted ; their exercises and trialls they be , not their sinnes : But such were the temptations of Christ ; hee was troubled and vexed with them , as appeares by his Auoide Satan ; and the voices and obiects carried to his eare and eye ; yea motions to infidelitie , couetousnesse , and idolatrie , to his mind ; but yet by the perfect light of his minde , and the vnchangeable holinesse of his will , were instantly repelled , and gained not the least affection , and much lesse left the least infection behind them . True it is , that euill thoughts cast into our mindes , can hardly be cast out without some taint : for we are ready as tinder to receiue such sparkles ; we must pause vpon them , till they gaine some delight , if not content . But it was not so with Christ , whose perfect holinesse was as water to quench all such sparkles . 3. Of temptation there are three degrees : 1. suggestion . 2. delight . 3. consent . Suggestion is the meere motion of another , altogether without vs , and cannot be our sinne , if neither of the latter come to it ; either of which two is a token of infirmitie . But Christs temptations were all in suggestion , because he stood fast without alteration of his minde , without the least delight or consent to the thing tempted vnto . Whereunto serueth that distinction of glancing , and permanent motions ; the former passing through the heart without any footing , against no commaundement ; the latter either without consent , against the tenth ; or with consent against all the nine . Hence note : 1. Seeing Christ himselfe of so holy condition was subiect to be tempted , let no man liuing looke to be exempted from temptations . Our Lord Iesus that had no inward corruption to stirre vp any motion in him , cannot auoide outward obiects and perswasions to sinne . But our case is farre otherwise : for suppose there were no deuill assayling vs , no outward obiect that could be presented to vs , yet we are tempted and led away by our owne concupiscence ; we need no moouing or stirring , but runne headlong of our selues into sinne . If we had no enemies to batter downe our wals and holds without vs , we haue inward and domesticall rebels and traytors , which continually betray vs. Where is the man now that boasts he was neuer tempted , and hee hath so strong a faith , and is of such holinesse , as he defieth Satan , and will spit in his face , and he neuer was molested by him ? But pitifull is this delusion : Is thy faith stronger , thy holines greater then Christs ? No , no , Satan is gone away with all , the strong man hath all in peace , els thou shouldst heare of him , and tell me an other tale . This example of Christ well considered , would teach thee another lesson , namely , like a wise man , 1. to expect temptations . 2. learne to resist them as Christ did . 3. that the greatest temptation of all is , not to be tempted : for where Satans malice shewes not it selfe , there is no good thing at all . 2. Note hence , that all Satans temptations , bee they neuer so hellish and violent , yet cannot hurt vs if we yeeld not to them . He neuer more fiercely assailed any then Christ himselfe , yet Christ , giuing no way to him , was a little troubled and grieued , but not hurt . So all that Satan can doe to vs , is but to assaile and allure vs , but force our wills he cannot ; for God hath not put our wills in his power . Which should teach vs , 1. More carefully to resist the deuill , who neuer getteth aduantage of vs , but by our owne voluntarie yeelding , which rolls vs into his sinne and condemnation . 2. Beeing fallen into sinne , to accuse our owne cowardlinesse and carelesnesse : many beeing fallen into mischeife , lay load vpon the deuill , Oh the deuill ought them a spight , and he hath paid it ; and so lay all the blame on him , not considering their owne sinne . True it is , the deuill spights euery man , and the best most ; but if thou hadst not more spighted thy selfe , thou hadst done well enough : the deuill did mooue , and gaue a rise to a sinne ; but who bade thee perfect and finish it ? Can the deuill make thee sinne without thy selfe ? I deny not but that thou canst not lay too much blame vpon the deuill , but see thou laiest not too little vpon thy selfe . 3. Note : in that therefore Christ fully ouercame , and was not touched with temptation , because by the perfection of his holinesse he resisted at the first , we must learne this wisedome ; if wee would not fall by temptation , to resist the first motions , and beat backe the first assault , which is a great aduantage . For , if Sathan can get vs to rest vpon his suggestion , he presently hopes for consent , and then hasteneth the execution forward : for the partie is wonne , and the meanes of executing shall not be farre to seeke . Hence are we commaunded , to giue no place to the deuill , but to breake the head of the serpent , hit Goliah in the forehead , tread on sinne in the shell , and dash Satans brood against the stones while they are infants . For , 1. Satan is more easily driuen backe at the first ; as ill weeds growe apace in a rancke soile , so by a little continuance , his temptation getteth power , strength , and greatnes . 2. Mans power is daily lessened , and he is more vnable to resist ; as in the body , the stronger the disease , the weaker the body . 3. Many habits grow to a nature , and sieldome are habituall sinners reclaimed . When saw we a drunkard conuerted , or a blasphemer , or a mocke-God , or a rayler at religion ? No , the delight in sinne hath deliuered them into Satans hands , to be ruled at his will. It is in the recouerie of the soules health , as in the bodies ; it is more easily obtained , if the disease be met with at the first assault . The second point considerable is , Why Christ would bee tempted . For we must thinke , that he voluntarily submitted himselfe vnto temptations , and was not violently subiected to them , seeing he who was able to cast out deuills by his very word , and legions of them , could ( if he had pleased ) by his owne power haue commanded the deuills , not once to attempt the tempting of him . And therefore one distinguisheth betweene Christs submission , of which this was a branch ; and subiection , which vsually inferres necessitie . We may well assure our selues , that it beeing in his power , he would neuer so voluntarily haue yeelded himselfe to such an vnpleasant combate with so fowle an enemie , had there not been very waighty and vrgent causes . And these we shall see most specially respecting vs rather then himselfe : he was incarnate , not for himselfe , but for vs : he suffered in our nature , not for himselfe , but for vs , that by his stripes we might be healed : he subdued and vanquished the deuill , not for himselfe , who was neuer vnder his power , but for vs ; and so was tempted , not for himselfe , but for vs ; and that for these reasons : 1. That he might through temptation winne that , which the first Adam through temptation lost , and that as our fall was begun by temptation , so also might our deliuerance ; that as the serpent by tempting the woman , bereaued vs of our happinesse ; so the same serpent , by tempting this seed of the woman , might against his will helpe vs to our happinesse againe . 2. That by his temptation he should not onely ouercome ours , as by his death he destroyed ours ; but by his resistance to leaue vs a patterne how to resist the deuill . He is the cheife doctor , who not onely teacheth by precept , but by vnfayling example , how we may rise from vnder temptation . He might haue driuen backe the deuill with a word , but then had we wanted the benefit of his example , which hath both shewed vs our coat-armour , and the right manner of vsing it as he did . As a faithfull captaine , hee traines his souldiers , and as Gideon said to his souldiers , What yee see me doe , that doe you . 3. That he might be more able to succour them that be tempted . Heb. 2.18 . for in that he suffered , and was tempted , he is able to succour them that are tempted : And Christ by beeing tempted was enabled thereunto sundry wayes : 1. By experience he learned wherin the strength of Satan did lie ; that as Dalilah , when she knew wherein Samsons great strength lay , did soone disarme him , so Christ spoyled Satan of his lockes . 2. He tooke knowledge and felt our misery by reason of Satans temptations , whereas he that hath not felt misery , doth little know or beleeue the misery that another feeleth ; but he that hath felt the like , hath a fellow-feeling of it . Heb. 4.15 . we haue not an High Priest , which cannot be touched with infirmites , but he was in all things tempted in like sort , yet without sinne . 3. As he would by temptation feele our misery , so he was more enabled to shew pitie and compassion on them that are tempted : Heb. 5.2 . he is able sufficiently to haue compassion on them that are ignorant and out of the way , because he was compassed with infirmity . So as if Christ had not had experience of the force , craft , instance of the tempter , and of the misery , danger , weaknes of the tempted , so farre as without sinne he could , he had not beene so able to succour them that are tempted , as now he is . 4. That by his temptation he might minister sundrie grounds of comfort vnto vs : as 1. That our temptations and trialls are not signes of Gods wrath , no more then they were to Christ , of whom he had immediately before witnessed that he was the sonne of his loue : but exercises , which the Lord in wisedome vseth for the good of his children . If it had beene euill to be tempted , certenly Christ had not beene tempted . 2. That we should not quaile at the sight of our enemie , as all Israel ranne away at the sight of Goliah : but , although he be neuer so huge and strong a Gyant , yet he may be , and is ouercome , and that by Christ , true man , in the flesh : Yea , this victory ouer Satan in our nature , and by our head , is the ground of ours , to whom he will also giue power to doe the same . 3. That we haue him a companion , yea an inuincible captaine in our combate , who can neuer be ouercome ; but at the weakest , and alone , like a mighty Sampson , slew downe heaps vpon heapes , and bore away his enemies gates ; and his presence shall make vs inuincible , that looke as Daniels fellowes could not be touched with the fire , because there was a fourth like the Son of God with them ; so much lesse shall Gods children by Satans most fiery temptations , so long as the Sonne of God is with them . 4. That we might see in him what glory followes victory , & what crownes are prepared for the conquerours , and so comfort our selues in all difficulties , to hold but vnto victory . Seeing Christ was tempted , let not vs be dismayed at temptations , but rather encouraged manfully to resist them : for 1. By vertue of Christs temptations , ours are sanctified vnto vs. There was nothing which Christ did , but he sanctified the same to vs , publike institutions of Gods worship , speaking and hearing the word , prayer , the Sacraments ; and all other priuate ordinances , meat , drinke , sleep , yea euen infirmities that are without sinne , paine , sorrow , temptations , nay death , and the graue : the former , of a gate to hell , beeing sanctified for a wicket to heauen ; the latter , of a stinking caue to reserue the body for torment , altered into a sweet bed to preserue it to eternall ioy . 2. By Christs temptation , beeing our head , the force , and strength , and bitternes of our temptations is abated , so as Satan cannot now so fiercely assault his members . Temptatiō may fitly be compared to a sword , which , beaten vpon a rocke or stone , is so farre from peircing the stone , as it turneth the edge , and makes it more vnable afterward to hurt . The deuill tooke this sword , and laid on with both hands vpon Christ ; but he , as the stone hewen out of the mountaine , beares the blowes , turnes the edge , and blunted his assaults , that they can neuer so sharply peirce the members . The proud and furious waues of the sea , beating themselues against a hard rocke , breake themselues and loose all their strength : So is it here with the billowes of temptation , beating themselues against the rocke on which the Church is built . 3. For our further encouragement , in that Christ was tempted , and ouercame in temptation , we haue assured hope of victory against Satan as Christ our Head had : for hee hath trode Satan vnder his feete for vs , nay vnder our feet too , Rom. 16.20 . Obiect . Oh but we are yet mightily assailed , and in great perplexity . Answ. God suffereth Satan still to tempt and trie vs , and he doth it busily , because his time is short : but yet , though the Lord will haue our graces tryed , and will see our courage and valour , yet he hath him vnder his feet , and in his cheine , so as we resist a conquered aduersarie ; and , a little exercise beeing ouerpast , we shall also haue him vnder our feete . In that Christ was pleased to be assailed with sundry temptations , let vs looke vp vnto this author and finisher of our faith , and set before vs our patterne of imitation , who ouercame not Satan for himselfe , as the Saints haue done , but for our saluation , and for our imitation . The former , that we might drawe power and vertue from him to ouercome as he did , that as the Israelites beeing stung with fiery serpents , looking vp to the brasen serpent , might be cured ; so we beeing stung by the temptations of this old serpent and dragon , looking vp by the eye of faith vpon Christ , through that blessed vnion betwixt him and vs , might receiue vertue and cure against all these fiery darts . The latter , that we might not giue place to the deuill , though hee should assault vs againe , and againe , no more then Christ did ; that we might learne of him what weapon to vse , and in what manner to vse it , both to defend our selues , and offend our enemie ; therefore would he not onely ouercome one temptation , but many , one in the necke of another , for our instruction and imitation : And hence we are commanded to looke vp to Iesus that endured such speaking against of sinners , Heb. 12.3 . Hence we haue a notable proppe of our faith , that we haue an High Priest , who would haue experience of our infirmities , and in all things be tempted like vs , that he might be mercifull and compassionate ; therefore let vs goe boldly to the throne of grace to aske help in time of need , in temptation , in affliction , in want , Heb. 4.16 . Thus Christ was typified by the High Priests in the law , who were subiect to like infirmities with others , that they might be ready to comfort , and pray , and offer for them . Seeing Christ was therefore afflicted , that he might be fit and ready to comfort others , with what boldnes may we approach to him in our need , and learne to comfort others with the same comforts that we haue receiued ? 2. Cor. 1.4.5.6 . HAuing spoken of Christs entrance into the wildernes , which is the former part of his Preparation to the combate , we come now to the latter , which is the expecting of his enemie : and in this there are to bee ●●nsidered , 1. His furniture , or how hee was appointed : 2. His companie , or how he was attended : 3. His exercise , or how he was employed . The first Luke hath , chap. 4. v. 1. he was full of the holy Ghost . The second Marke hath , chap. 1. v. 13. he was among the wilde beasts . The third is twofold : 1. that he fasted 40. dayes , and 40. nights , as all the Euangelists say . 2. that all that while he was tempted with lesser onsets , as S. Luke hath it , chap. 4. v. 2. First , Christ went armed to the combate with Satan , hee was full of the Holy Ghost ; which had formerly lighted vpon him in the shape of a doue , and had so extraordinarily fenced him with graces of sanctification aboue measure , that there was no roome to fasten any temptation vpon him . The vessell that is full , no more liquor can be conueyed into it : Christ was so full of the Holy Ghost , his nature so perfectly holy and fully sanctified , as that not a contrary motion could once inuade him . Obiect . But some of the Saints , as Iohn Baptist and Steuen , haue been full of the holy Ghost , and yet haue been foyled by temptation . Answ. There is a twofold filling : 1. absolute and perfect , which is beyond all measure ; a speciall priuiledge of Christ , who must be filled for himselfe and all his members . 2. comparatiue and imperfect , in measure : so those holy men in respect of themselues at some other time , or in respect of other common men , might be said to be filled , namely aboue the ordinary measure : But neuer was any Saint so filled but that he had great emptines , and much roome for Satan , to frame and forge his temptations in . When God doth bring his children into the wildernesse , that is , into temptation , he armeth them with sufficient power to withstand it . 2. Cor. 12.8 . when Paul was vexed with an extraordinarie temptation , he prayed thrice , or often ; and answer was giuen , My grace is sufficient for thee : where by grace , is not meant the free fauour of God , as in many places , but the power and strength of the Holy Spirit , which was a gift of grace , enabling him to stand vnder it . And this is that which Gods children may expect ; not to be exempted from temptation , nor from much molestation , nor from many knocks , and foiles , which bring them much sorrow : but yet at length God , whose hand is vnder them , brings them through all . For so it is in 1. Cor. 10.13 . God is faithfull , and will not suffer you to be tempted aboue that ye are able , but with euery temptation will giue an issue . In which place the Apostle distinguisheth of temptations ; Some are so deadly and diabolicall , as a man is drowned and neuer swimmes out of them : these we must pray against , Lead vs not into temptation : Others rise of humane imbecillity , and are such as men can beare , by which God tryeth the graces of his , and manifesteth their infirmity , and out of which his grace giueth euasion and deliuerance , seeme they neuer so dangerous : as for example ; what a great temptation was that of Israel in the red sea ? yet God brought them out of it . So for euill of sinne ; What strong temptations were they that seased on Peter , Dauid , Salomon , wherein they seemed vtterly lost ? Yet the Lord held vnder his hand , and left them sufficient grace to raise them againe : Gods faithfulnes was such to Dauid and Salomon ; and Christs prayer , that Peters faith did not vtterly faile . 1. We are the Lords souldiers and seruants , and therefore he will helpe vs : Dauid thought this a good argument , Psal. 86.2 . O thou my God , saue thy seruant , that trusteth in thee . And this is Gods manner of dealing : When he hath a great worke or triall for his children , he armes them with boldnes , constancie , and courage ; as Sampson , when he was to encounter many Philistims , what a measure of strength was he endued withal ? When the Prophets were to be sent to rebellious and stubborne people , the Lord made their faces as brasen walls , Ierem. 1.18 . and as adamants , Ezek. 3.9 . The Apostles , beeing called to the great function of calling in the whole world , the Holy Ghost fell first vpon them , & furnished them with singular gifts fit for that calling . How boldly Peter preached and professed Christ at Ierusalem to the beards of those that had put him to death , euen the Rulers and Elders , appeares in Act. 4.8 . but the cause of this was , that hee was full of the Holy Ghost . The like we may obserue in Elias his reforming of Gods worship ; and in the restoring of religion by Luther , who was wonderfully gifted , 1. with vndaunted courage , as appeares in his burning the Popes decrees , and his disputation at Wormes : 2. with feruent prayer : 3. with admirable and heauenly preaching . So the faithfull witnesses and Martyrs that are called to a hote brunt , are first armed with a singular spirit , as that Protomartyr Steuen , Act. 6.8.10 . who was full of the Holy Ghost , full of faith and power , full of wisedome and grace , that they were not able to resist the wisedome and spirit by which he spake . And was it not so in Q Maries daies , that poore creatures were lifted vp with such excellent spirits , as that all the learning and wisedome of the Doctors , or all the power of authoritie could not daunt them , but onely those vnmercifull arguments of fire and faggot , could put them to silence ? 2. The battell and cause is Gods , the question between Satan and vs is Gods glory and our saluation . This was Moses his argument , why the Lord should spare his murmuring people ; see Num. 14.15.16 . Now if the deuill preuaile against vs , God shall loose his honour , which is deare vnto him : But he will not suffer himselfe to be so disgraced , as to let vs be ouercome by his enemie , neither shall the saluation of his be preiudiced : for this were against the truth of God , whom Satan accuseth to be a lyar . 3. He hath armed vs with his owne armour , and furnished vs with his owne strength , and will not haue his weapons bee thought so weake and insufficient as to be foiled in it : the sword of the Spirit is not so blunt , the sheild of faith is not so dull , the breast-plate of righteousnesse is not so thinne , as to receiue euery bullet that comes , to hurt vs. 4. Christ hath made vs members of his owne body : and when the head can with patience suffer the members , which it is able to defend , to be pulled off from the body , then shall the sound members of Christ be pulled away by temptation from him : which they must needes be , if they were not continually supported by his strength . Obiect . 2. Cor. 1.8 . We were pressed out of measure , passing strength , insomuch that we despaired euen of life . Answ. 1. The Apostle speakes of humane strength , which could neuer haue passed through those trialls : but the power and strength of God shewed them an issue . 2. The Apostle speakes according to the sence of his flesh , and what they were in their owne feeling ; as it is plaine in the reason of his deliuerance in the next words , That we should not trust in our selues , but in God that raiseth the dead . 3. The very scope of the place is to shew , not the vnmeasurablenesse of affliction , but a great measure of them , thereby to amplifie Gods mercy . Vse . We should not be discouraged , though our trialls be very great : for we shall not want sufficient strength to carrie vs through them . Yea , let vs checke our weaknes , while we torment our selues with needles feares , that God takes little or no knowledge of our trialls , or will withdraw his grace , and absent himselfe for euer . No , he tenders the weakenes of his chosen , on whom although the Spirit fall not so visibly as vpon Christ , yet by vertue hereof they haue the secret distilling , and sensible , yea forcible working of the Spirit in their hearts ; such graces of faith , hope , patience , and boldnes ( in case they keepe their watch ) as whereby they may as surely perswade themselues of victory , as if they had receiued the Holy Ghost visibly as Christ did . Adde hereunto these considerations : 1. That it is impossible to be exalted to Christs kingdome , if thou be not assalted first with temptation : thou canst not be victorious , vnlesse thou fight , nor obteine the crowne vnlesse thou be victorious , Reu. 3.21 . 2. That if thou beest in great perplexity , yet thinke not the Lord hath forsaken thee : For 1. not to be chastised of God , is to be hated of him : 2. he hides his face but for a season from his children , as the mother doth till the child get knocks and falls ; onely to let them see their weaknes , and more to depend vpon him : 3. that there is a time when God makes intimation to all his children of their election and saluation : and commonly before this , that they may be fitted with hungring desire after grace , and make much of it when they haue it , there goeth a trouble of minde , and feare , and disquiet ; so as a man thinkes God is quite gone , when he is drawing gratiously vnto him , and that he shall neuer ●eare more of him , when he is knocking by the Holy Spirit to haue entrance into his heart . Therefore wee may trust perfectly on this grace , and waite Gods time for his full manifestation of it : the iust liueth by faith , and maketh not hast : Iob , if the Lord killed him , would still trust . Remember M. Robert Glou●r that blessed Martyr at Couentry , crying to his friend Austen , He is come , he 〈◊〉 come : ●e looked for the Holy Ghost two or three dayes before , and made great moane that he came not ; yet he continued waiting , and he came at length , but not before he came to the sight of the stake . Secondly , of the company of Christ , and how he was attended : Marke addeth that circumstance , chap. 1. v. 13. He was also with the wilde beasts . Which is not to be passed without vse , because the Spirit of God pleased to record it . The Popish writers say , that the cause hereof was , that the wilde beasts should come and doe homage to him their Lord , as they did to Adam . But this is a deuise of mans braine : for although Christ deserued honour and homag● from all creatures , men and Angels , yet this is not the time and place to receiue it : yea they forget , that Christ went into the wildernesse to be humbled in a speciall manner . Besides , the text mentioneth other businesse wherein Christ was for those 40. dayes employed , as in the next branch we are to heare . But the true and proper causes were these : 1. To shewe what kind of wildernesse this was , namely not such as that in which Iohn preached ; of which there were many in Palestina , which were distinguished by their speciall names , as the desert of Iudea , of Ziph , of Maon , &c. and such as were not altogether desert , and without people , or incommodious for men to dwell in , but were here and there inhabited : But this desert , wherein Christ was tempted , not noted by any addition , but the desert , was remote from all company of men , and full of wilde beasts ; by which it is plaine it was vnpeopled , and had no inhabitants but the wilde beasts . If any aske , which wildernes it was ; I answer , it is not determined in the Scripture ; but it is not vnlikely but it was that great wildernesse , in which the Israelites wandred 40. yeares , called by eminence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wildernesse . And we know , that there were some figures , which might shadow ▪ the temptation in this place ; as Exod. 17.7 . it is called the place of temptation , Massah and Meribah , because of contending and tempting the Lord ; here the Lord was contended with and tempted . Againe , Exod. 16.4 . this was the place wherein the Lord shewed them , that man liueth not by bread alone , but by euery word that proceedeth out of the mouth of God : compare it with , Deut. 8.3 . This also was the wildernesse , in which Moses and Elias fasted 40. dayes ; and if it were not the same , it must needs be figured by it . But it is no article of faith , to be stood vpon or contended about . 2. This circumstance of history is added , to shew how helpelesse Christ was , without all helpe and comfort of man , where he could looke for no succour from any earthly creature or worldly means , nay all the meanes against him . 3. To shew that his power was so much the more manifest , in that when Satan had him at the greatest aduantage , and all the meanes set against him , yet he goes away victor ; and that none could share with him in the praise of the victory , but it belonged to him of all the seed of women . 4. To shew the power of the Son of God , who could liue peaceably among the wilde beasts , who , if he had been a common and weake man , had beene certainly eaten vp of them . Quest. How could Chist liue peaceably and safely among the wilde beasts ? Answ. When Daniel was cast into the den , the Lyons spared him , but not through the disposition of their nature ( for presently they deuoured his enemies ) but the text ascribeth it to two causes : 1. to the Angel of God , that stopped their mouths . 2. because he beleeued in his God , which , besides the faith whereby he was iustified , was euen a faith in the miracle , by which he was strengthned at this time . But I take it , another reason may be giuen of Christs peaceable conuerse among the sauage creatures , namely , because he was endued with the perfect image of God , and they did acknowledge him as their Lord , euen as they did Adam before the fall ; which is a speciall priuiledge of the state of innocencie . Hence obserue , 1. That wicked men are worse then bruit beasts , they will not acknowledge Christ when the wilde beasts will ; Christ shall haue no peace among them . If he come in Iudas his hands , he will betray him ; the Iewes will accuse him , Pilate will condemne him , the common sort will beate and buffet him , the souldiers will crucifie him . A great deale more security shall he finde in the wildernesse among wilde beasts , then in places inhabited by wicked men . And the reason seemes to be , that the higher the fall , the greater the wound ; the deuill falling from such a height of glory , is most desperately wicked against Gods image , especially in his sonne : wicked men falling from a blessed estate of holines and renewed reason , are desperately malicious too , so as the poore creatures in their proportion retaine more goodnes in their nature then man doth in his ; they still serue God in their kindes , man still rebelleth ; they fell from subiection to man , but man from subiection to God. Vse . This should both humble vs , to see the little good that is left in our nature , and also vrge vs to seeke the renewing of it . And it should terrifie wicked men , who , resisting Christ in his word , members , graces , yea persecuting him in his Saints , shew themselues more sauage then the creatures : the wilde beasts will acknowledg him that doth him good ; but the wicked man spurns against him . Daniel was more safe among the lyons then his enemies ; and Dauid was compassed with ramping lyons . Note . 2. This affoardeth vs a ground of comfort , that when the state of the Church is afflicted , led into the wildernesse , enuironed with men for their dispositions as wilde and fierce as Tygres , Lyons , Leopards , Cockatrices ( for so naturall men are described , Isa. 11. ) yet it is in no worse state then Christ himselfe once was : and as Christ was in the midst of wilde beasts , and was not hurt , so shall his members be ; they may be molested and afraid of danger by them , yea assaulted and slaine , but not hurt . If the Spirit lead thee into the wildernesse as he did Christ , thou mayest be secure ; if for good conscience and Gods religion thou beest set vpon , thou shalt not be hurt , as the Martyrs were not . Note . 3. In that our Sauiour now is safe enough , when all the meanes of safety and comfort are set against him , we must learne to depend vpon him , if we shall come into the like case : when we haue no way to help our selues , all meanes faile , nay all meanes are against vs , like so many wilde beasts about vs , then he is able to succour vs , as he was to defend himselfe alone , not onely from the rage of wilde beasts , but furious deuills . And this is the true triall of faith , when we haue no meanes , yea when meanes are against vs. It is an easie thing to trust God vpon a pawne , but we must trust in his word , that is indeed to trust in God. When the case is with vs as it was with Moses at the red sea , the sea afore him , the mountaines on both sides , Pharaoh and his hoste behind , then to say , Stand still , feare not , and behold the saluation of the Lord , here is found faith . When Aram and mount Seir came against Iehoshaphat , and he saw no strength or meanes of his owne , he said , O Lord , we know not what to doe , but our eyes are vnto thee ; and so , though his army was small , and his enemies like grasse on the earth , trusting in God he went away with the victory . And what a holy and faithfull profession was that of Iob ? If the Lord kill mee , yet will I trust in his mercy . Rules to carry our selues by faith in the outward meanes : I. Where they be . 1. Faith neglecteth not good meanes where they be , because Gods prouidence hath affoarded them and appointed them for our good : faithfull Iaacob had a good care to prouide for his family , Gen. 30.30 . Isaac said to his father , Here is the knife and wood , but where is the sacrifice ? Abraham answered , God will prouide : so let vs vse the meanes , and God will prouide the rest which is wanting . 2. It hath a right iudgement of them , not as things to be trusted to ; neither art nor labour , expressed by the net , Hab. 1.16 . nor wealth and riches , expressed by the wedge of gold , Iob 31.24 . nor friends and alliance , expressed by the arme of flesh , Ier. 17.5 . no , nor the outward meanes of saluation , Ezech. 33.31 . Faith knoweth it is not bread , but the staffe of bread that man liueth by . Dauid lookes vpon his staffe and bowe , and saith they cannot helpe him , Psal. 42.6 . and counteth watching and building but vaine , except the Lord ioyne his helping hand , Psal. 127.1 , 2. 3. Faith vseth meanes , but expecteth no blessing from them , but by the word and prayer . Gen. 32.9 . Iacob vseth good meanes and pollicy in diuiding his armie , and separating his bands , but withall giueth himselfe to prayer , to get Gods arme with him . Exod. 17.11 . Ioshua goeth and valiantly fighteth the Lords battels ; but Moses must be at prayer in the mount , and no longer Ioshua prospers then Moses prayeth . II. Where they be not : 1. Faith trusteth where means be wanting , or against them . Though ten thousand compassed Dauid , yet would he trust , Psal. 3.6 . And Abraham was a notable patterne of faith , when he had no meanes , but all was against him , in himselfe and his wife ; still he depended vpon the naked word , that God was true , and able to performe his promise , Rom. 4.9.20.21 . 2. Faith , when it may , vseth no euill meanes ; it flies not in sickenesse to sorcerie , nor in extremity to the Witch , as Saul did , for which he was reiected from beeing King , 1. Chron. 10.13 . It turneth not to fetches of policie , nor to digge deepe counsells , on which a woe is pronounced , Isa. 29.15 . It deuiseth not to smite ones betters with the tongue : it taketh not aduantage of mens simplicity or forgetfulnesse . 3. It obserueth how many great things God bringeth to passe without , yea against the meanes ; to shew how little he depends vpon them ; and therefore it will not stint the Holy One of Israel , but frame the heart to his likenes . It sees the walls of Iericho fall downe by seauen dayes compassing , Iosh. 6.3 . It sees all Midians host discomfited , by means of a dreame of a barly loafe , tumbled downe from aboue into the host of Midian , Iud. 7.13 . and Ashurs host flie all away , supposing the King of the Hittites , and Egyptians to come vpon them , through a noise of chariots and horses , 2. King. 7.6 . And surely this is the course , in which God often encourageth his children , who thriue and growe they know not how , by vertue of the promise , that God will fill his with hidden treasures . Whereas those that will feed themselues vpon the meanes , and trust God no further ; Gods iustice often lets them see their folly , reuenging their infidelity : they eate , and are not satisfied ; they earne money for a bottomlesse bagge , Hag. 1.6 . they go and trust in Physitians as Asa did , and pine away : their wisedome and counsell is turned to foolishnesse , as Achitophels : they haue horses , and strength , and trust to it , Psal. 20.7.8 . but they are fallen there where they trusted . And thus God letteth men see , that there is neither wisedome , counsell , power , or successe against , nor without the Lord. Note 4. Christians must not thinke much to finde men more sauage then bruit beasts , seeing Christ found it so : Lazarus found dogges more pitifull to him then Diues ; and Paul found the beasts , to which he was condemned at Ephesus , more mercifull then the men , 1. Cor. 15.31 . The like entertainement in the world must euery Christian expect . NOw we come to the third point in Christs expectation of his enemie , namely , his imployment ; and that out of the Euangelists is gathered to be twofold : 1. Fasting , to which he ioyned praier without all doubt : this S. Matthew hath , that he fasted forty dayes & forty nights . 2. Temptation , by lighter onsets , as Luke saith plainely , he was forty daies there tempted of the deuill , and after that he was hungry ; and then began these three temptations . In his fast , consider three things : 1. what kind of fast it was . 2. the reasons of it . 3. the continuance , fourty dayes , and fourtie nights . For the first . Of fasts there are three kinds : 1. Ciuill , as when men f●st for the health of their body ; or when men are so intent vpon their affaires , as they take no time to eate and drinke : thus Saul fasted pursuing the Philistims , 1. Sam. 14.24 . and those fourtie , that vowed not to eate till they had slaine Paul , so intent they were vpon their wickednes , Act. 23.14 . This is voluntarie : there is also one involuntarie fast , when men want what to eat or drinke , as Elias fasted , 1. Kin. 17.5 . This is not here meant . 2. Religious , which is an abstinence from meates , drinkes , and all delights , to testifie our true humiliation before God , to fit vs vnto prayer , and to further and witnesse the truth of our repentance . And this is either publike or priuate , of one or of moe , for one day or longer time . But neither is this meant here : for , 1. Christ had no corrupt , wanton , or rebellious flesh to mortifie or chastise . 2. Christ had nothing to repent of , no amendement of life , no hardnes of heart , no want of faith to bewaile , no guiltines to confesse by it . 3. He had no need of fasting to helpe him in praier : for neither needed he any grace , which he had not by the liting of the spirit vpon him , neither had he any sluggishnesse or dulnesse in his nature to hinder his prayer , neither did he euer make a prayer , which did not merit of it selfe to be heard , or wherein he was not heard . 3. Miraculous , which is aboue the strength of man , and is sometime giuen to the Saints , to commend their doctrine ; as vnto Moses , Exod. 24.18 . and to Eliah , 1. King. 19.8 . And of this kind was our Sauiours fast ; because no man can fast so long , or halfe so long , and remaine aliue ; and much lesse can a man fast so long , and not be hungry all the while , as it is said of Christ. Secondly , the reasons of this fast are , 1. Negatiue : 2. Affirmatiue . I. Negatiue . 1. It was not to commend fasting , as the Papists teach : for it is no commendation to fast when one hath no stomacke , or is not hungrie , as Christ was not . Besides , it is in it selfe no worship of God , but a thing indifferent , and onely commanded and commendable , so farre as it is an help to religious exercises . 2. Much lesse that we should imitate him , as the Papists doe in their Lent-fast : For 1. it is none of the morall imitable actions of Christ , but effected as other miracles by a power transcending the strength of men and Angels , yea by the same power whereby he gaue sight to the blind , and legges to the lame ; he is as imitable in one as in the other . 2. If they wil imitate Christ , they must abstaine from all food , not onely from flesh , and that for 40. dayes and 40. nights : for Christ all this while ate nothing : yea , and they must not be hungry all the while , as he was not , Luk. 4.2 . 3. Christ did not fast once a yeare as they doe , but once in all his life . 4. There is no proportion , no agreement betweene Christs fast and their Lenten fast : for , 1. Christs was a total fast , an vtter abstinence ; theirs is a mock-fast : they glut themselues in the time of their fast with most dainty meates and drinkes , in fulnes and delicacy . 2. Christs was voluntary , theirs is forced , against the vse of the Primitiue Church , among whom it was left free to euery mans conscience , when and how long it pleased him to vse it : neither were any lawes set downe for the Lent-fast yearly to be kept in imitation of Christ , till Gregory the great , or ( as other write ) Telesphorus Bishop of Rome about 400. yeares after Christ ; but it was free for the time , and kinds of meates . 3. Christs fast was for a necessary cause ; their 's in times of ioy , when no iust cause vrgeth , for the times sake , for custome , and superstitious imitation , when no publike danger is to be preuented , nor any speciall grace to be obtained ; whereas by Christs fast the greatest euil in the world was diuerted , and the greatest good procured . 4. Christs was without ostentation , in secret in the wildernesse , when none saw him ; where as in cities and societies of men , he ate and dranke : but these will be knowne to fast , and with the Pharisie professe , I fast twice a weeke , &c. 5. Christ fasted not as counting some meates vncleane , which are all good , and ought not to be refused , as vncleane ; but receiued with thanksgiuing , as sanctified by the word and prayer , 1. Tim. 4.3.4.5 . They fast with condemning of flesh and whatsoeuer commeth of it , as vncleane for that time : which is more Iewish then Iudaisme it selfe : for euen in the ceremoniall law , those things that were pronounced vncleane , were neuer to be refused as vncleane in themselues , but onely in regard of the commandement : But much more now , all difference of meates beeing taken away ; according to Peters vision , Act. 10.11 . may all be lawfully vsed at all times for the nourishment of man : and the contrary is a doctrine of deuills . 6. Christ fasted not without instant prayer : for euen the Saints of God alwaies when they did fast , ioyned prayer , which otherwise were but a bodily exercise , 1. Tim. 4.8 . And hence fasting is often put for fasting and prayer , Hester , 4.3.16 . But they fast in want of extraordinary prayer , and when no neede or occasion is aboue ordinary . 7. Christ did not fast as placing the Kingdome of God in meates and drinkes ; whereas they account the obseruation of their fasts a thing meritorious , to satisfie for sinne , and purchase the Kingdome of heauen ; which is their common doctrine : Wherein what else doe they , then attribute the Kingdome of God to meate and drinke ? 8. Let them shew where the people of God euer presumed to imitate the fasts of Moses or Elias : if they cannot , how dare they embolden themselues to imitate Christ , and inioyne the meanest of their Disciples so to doe vnder paine of damnation ? for this is the boldnesse of Bernard , saying , As Christ forty dayes after his resurrection ascended to heauen , so none can ascend thither that fasteth not these fourty dayes . And yet here I condemne not the Lent-fast among vs , so it be obserued onely as a ciuill and politike ordinance , and not as any religious fast or obseruation : for I esteeme it as lawfull for a King for a time to forbid his subiects some sorts of meat , and inioyne others as he seeth most fit for his Common-wealth , as for a Physitian to prescribe a diet to his patient , forbidding some meates , and appointing others for the health of his body . Much lesse doe I condemne all fasting in generall , but wish it were more obserued then it is , so it be rightly : But this fast of the Papists , in the institution , obseruation , causes , manner , and end of it , is wicked and sacrilegious . II. The affirmatiue endes of this fast of Christ were these : 1. To prepare himselfe by fasting and praier to his most weighty calling : for although Christ was full of the holy Ghost , and seemed not to need the benefit of fasting and prayer to fit him , yet he tooke on him our infirmities with our nature , and as man needed such help as our selues doe . 2. To teach vs , not rashly and headily to enter vpon or vndertake any calling , but by fasting and prayer to prepare our selues , who haue more need of preparation then Christ had , and to get Gods blessing on the same : but especially this concernes the Magistrate and Minister . Ob. You said this fast was not for our imitation . Ans. True , it was not in the extent , but in the end it was : in the former Christ is to be admired , in the latter to be imitated . 3. To set out his miracles and diuine power , for the honour and authority of his person and doctrine , to shew himselfe the Sonne of God. Obiect . Moses and Elias fasted this fast , and yet were meere men . Answ. They did it by his power , he by his owne : they were vpheld by the power of God , but hee by his diuine power : their fasting was but a type and shadow of this . But to make euery man able to imitate this fast , obscures Christs glory , and this miracle , and the Gospell it selfe . 4. That hereby he might bid battell , offer opportunity , and prouoke his aduersary to the combate : for this was the end both of his fasting , and going into the wildernesse , and of his hunger . Wherein also this fast of Christ may not be imitated : for we are not to offer any opportunities or aduantages to Satan , who is ready enough to seeke and take enough : as we may not tempt God , so we may not tempt the tempter , but pray that we may not be lead into temptation by him , and watch least we fall into temptation , Mark. 14.38 . yea we must cut off and preuent his aduantages , and shunne all occasions wherein he might assault vs , as knowing our owne weakenes . The third thing in Christs fast is the continuance of time , forty dayes and fortie nights . ] Quest. Why did he fast so long ? why no more nor no lesse ? Answ. For these reasons : 1. To be answerable to the types . As Moses fasted 40. dayes at the institution of the law , and Elias at the restitution of it , so would Christ here at the manifestation of the Gospel . 2. Hee exceeded not this number , least he should seeme too inhumane and cruell against himselfe : for he did no more then Moses and Elias had done , men subiect to infirmity . In our time he is no man that cannot straine one tricke aboue others : but Christ being in the shape of a seruant , takes not vpon him aboue his fellow-seruants . 3. He would not fast lesse , because he would not seeme lesse then the Prophets , nor vnlike them . 4. He would not fast more , because he would not haue his Deitie now acknowledged by the deuill . 5. He would not giue occasion to heretikes to doubt of the truth of his body and humane nature : If he had fasted longer then Moses and Elias , he might haue beene thought no true man , but onely in show incarnate . Quest. Why is it added , that he fasted fourty nights ? Answ. For these reasons : 1. To shew that it was not such a fast as the Iewes vsed to keepe , who fasted many dayes together , but ate at nights ; as Daniel fasted for 3. weekes of dayes , chap. 3. v. 10. Nor like the Turkish fasts , who so soone as they see a starre , eat any thing on their fasting dayes , but that which is strangled , or hogges flesh . Nor yet like the Papists fast , who , though they say they fast 40. dayes , both to imitate Christ , & to giue God the tithe of the yeare , yet can feed wel & fare deliciously euery night . 2. To shew , that Christ had a care to spend his nights wel , aswell as his dayes , not spending them out in sleep , but in watching and prayer as well as in fasting : for by the same power his bodie was preserued without sleep , as it was without meate . Far vnlike the Papists , who in their fasting-dayes spend the night in gluttony , luxurie , and all vncleannesse . This example of Christ teacheth vs of what great necessitie this exercise fasting is , both for the entrance , & comfortable continuance of the duties of our calling , both generall and speciall . This Nehemiah knew well , when hearing of the calamitie of Ierusalem , and his brethren the Iewes , he fasted certaine dayes , and prayed before the God of heauen , c. 1. v. 4. And Ezra proclaimed a fast , to seeke the right way homeward , and safe from their enemies , c. 8. v. 21. see also Act. 13.3 . 1. Fasting in an holy and religious manner , helpeth forward graces that are necessarie for our calling ; as , 1. the grace of conuersion , and therefore is made an adiunct of it : Ioel. 2.12 . Turne you with all your heart , with fasting and weeping . 2. the grace of prayer ; for as prayer sanctifieth fasting , so fasting strengtheneth praier . Otherwise , to place Gods worship in fasting , is to make the belly the God. 3. it helpes forward the knowledge of the mysteries of God and godlinesse : Dan. 9.3 . conferred with 20.21 . as Daniel was praying and fasting , Gabriel was sent to instruct him , and reuealed to him the mysterie of the 70. weekes . 4. it addes strength and courage in the Christian combate betweene the flesh and the spirit ; it is as a third , that comes in to take the spirits part , and so helpeth to the victorie by subduing the flesh . 2. The necessitie and profit of this exercise appeareth in respect of our selues : for , 1. If we want publike or priuate benefits , fasting ioyned with prayer is the meanes wherein God will haue them sought and obtained . The Beniamites after two sore ouerthrowes , by this meanes got the victory , Iud. 20.28 . Annah by the same obtained her Samuel : and Dauid fasted for his childs life . 2. If we be in danger of publike or personall iudgments , by the same means they are to be diuerted : religious fasting is a cheife part of the defensiue armour of the Church , as we may see in the examples of Hester , sauing her people from Hamans deuise : and of the Niniuites , turning away the destruction threatned by Ionah , by fasting and humbling themselues . 3. If wee be to attempt publike or priuate duties , hereby we must fit our selues , and obtaine successe and blessing . So did Nehemiah and Ezra , as we saw before : and when Paul and Barnabas were separated to the worke of the ministerie , they fasted and prayed , Act. 13.3 . Yea , Christ himselfe spent a whole night in fasting and prayer , before he chose his Disciples , Luk. 6.12 , 13. 3. Daily experience shewes the necessity of religious fasting : for , 1. How may men obserue in themselues , that for want of this duty they grow dull in their profession , and heauy in holy practises , yea empty of grace , so as they may thinke the spirit is departed from them ? yet when they haue renewed this exercise , they finde themselues more ripe and ready , more quicke and able to good duties , as if they had new soules giuen them . 2. Doe woe not see , that the more conscionably a man carrieth himselfe , the more busily Satan doth bestirre himselfe against him ? and had he not need so much the more fence himselfe with coat-armour , and flie to God for strength and protection ? If a good Magistrate or Minister be to be brought into any place , how doth Satan storme and bend his forces against him , because he thinkes that then his kingdome must downe ? Therefore if a man meane to be seruiceable to God in any place , it is meet hee should first sanctifie it by fasting and prayer , as Christ did . This serues to rebuke the great want of this so needfull a dutie . What Magistrate or Minister , against whom Satan most shouteth , entreth thus into his calling , as Christ by fasting and prayer ; but by gifts , fauour , or otherwise get liuings and offices ? but to God they goe not ; and this is the cause that so little good is done , either in one calling or the other : as much blessing as they seeke , they haue . So , what other reason can be giuen , that many lingring euills and want of Gods blessing is in so many families ; but because men omit the cheife meanes of procuring the one , and repelling the other ? Men thinke they haue nothing to doe with this duty , but when publike authority enioynes it , and that it is onely the fault of Magistracie it is so out of vse ; as though euery Master of a family were not a Magistrate and Bishop in his owne house ; or as if that were not a means for priuate blessings , which is so mighty for publike . Oh deceiue not thy selfe : that which thou canst not doe publikely , thou maiest doe in thine owne house ; and therefore , if thou wantest any grace or blessing , blame thine owne idlenes that seekest it not in Gods meanes . This should mooue vs to performe so needfull a duty as this is , and thereunto to consider of these reasons . 1. Consider the promises that are made , and haue been made good to fasting and feruent prayer . Remember that one example of good King Iehoshaphat , against whom came the Moabites , Ammonites , and they of mount Seir ; whereupon he proclaimed a fast throughout all Iudah , and prayed earnestly , 2. Chron. 20.2.17 . and before they had ended their praier , the Spirit of the Lord came vpon Iahaziel a Leuit , who by the spirit of prophecie foretold the victorie , saying , Yee shall not need to fight in this battell , O Iudah , and Ierusalem : Feare yee not , but to morrowe goe out against them , and the Lord will be with you : and so it came to passe : for the enemies slew one an other , and the Iewes gathered the spoyle , and returned and praised God in the valley of Beracha , that is , of blessing ; so called euer after . 2. The ordinary praiers of Gods children haue preuailed much , and much more can their fasting and praier bring greater blessings . When Peter was in prison , sleeping betweene two souldiers , the night before he should be brought out to death , beeing bound with two chaines , and the Keeper before the doore watching the prison , at the ordinary prayer of the Church , an Angel smote Peter , saying , Arise quickely , and his chaines fell off , and he was deliuered , Act. 12.5 . much more can extraordinarie prayer , ioyned with fasting , preuaile . 3. Many things are not obtained , but by that prayer which is ioyned to fasting : Matth. 17.14 . this kind ( of deuils ) is not cast out but by prayer and fasting , that is , by a most feruent kind of prayer , to which fasting is ioyned as a whetstone to sharpen it , and set an edge on it . Some things , as those that are pretious , cost a greater price ; and some suits must be obtained of men , not without long and instant supplication : so here , many things are long sought by ordinary prayer , which beeing extraordinary fauours , might by extraordinarie prayer haue been sooner had . 4. God hath rewarded the wicked , who haue vsed this ordinance in hypocrisie ; and much more will he those his seruants that vse it in truth . 1. King. 21.21 . Ahab fasting for the destruction threatened by Elijah , humbled himselfe ; and this fast of his not ioyned with true repentance , but onely kept in the outward ceremonie , in abstaining from meate , in sackecloath , and giuing some testimonie of outward sorrow , was not vnrewarded , but obtained a repriue of the execution of the sentence til his sonnes dayes . How much more respect shall we obtaine of God , if we ioyne to the outward fast the inward graces of humility , repentance , faith , and feruencie ? 5. Were this exercise in request sometimes in families , it would preuent many iugdements , and many sinnes the procurers thereof , in gouernours , children , and seruants ; as adulterie , fornication , drunkennesse , swearing , riot , and profanenesse ; these might bee kept out aswell as cast out by this meanes : and vnspeakeable were the good that might hereby be procured , as release from many euils , life , health , &c. 6. We haue the example of the Iewes , who besides all other mooueable fasts vpon speciall occasion , must haue one set fast in a yeare , Leuit. 16.29 . 1. Because many great sinnes of all sorts might be committed in a yeare , for which they needed to be humbled . 2. Once a yeare God might shew some tokens of displeasure , publike or priuate , that they might know that once a yeare they had cause to be humbled . Obiect . That was a ceremony . Answ. The day was , not the thing , the equity of which binds vs as well as them , because the ends and causes bind vs. And in the Gospel we haue the example of Iohn and his Disciples , who fasted often : and Christs Disciples must fast , when the bridegroome is gone , and causes of mourning come . Beside these , we haue sundry other motiues to religious fasting : as , 1. Shall Christ fast for vs , and not we for our selues ? 2. Shall the Pharisies fast twice a weeke in hypocrisie , and we not once in our liues in sincerity ? 3. Can we chearefully betake vs for our bodily health to fasting , diet , or abstinence so long as the Physition will prescribe , and will we do nothing for our soules health ? 4. Can worldly men for a good market fast from morning to euening , and can Christians be so carelesse as to dedicate no time to the exercise of fasting and prayer , to increase their gaine of godlines ? 5. Is not this a seasonable exhortation ? hath not God sounded the Trumpet to fasting ? Matth. 9.16 . when the bridegroome is taken away , it is time to fast : But now , 1. Sinnes abound , as drunkennes , pride , and high wickednes , and there is no more feare of Gods wrath in the Church and land . 2. The word and ministery is more despised then euer , and lesse loued ; Preachers and Professors of the Gospell are scorned , as in the dayes of Noah ; the heauenly Mannah is contemned , and the contempt of it threatneth a finall departure of the bridegroome . 3. Papists increase in numbers , in boldnes , in pride , in power , and are so farre from beeing conuerted by the light , as they are daily more peruerted and peruerse , notwithstanding the glorious Gospell of God , and the wholesome lawes of the land . Adde vnto these the swarmes of Atheists , Macheuilians , carnall and colde Protestants among vs. 4. Who hath not smarted in the common iudgements of the land , lingring by many yeares in plagues , vnseasonable weather , fires , waters , and the like , all of them forerunners of greater misery ? Who can forget the warning of gun-powder , and the present vnfeelingnes of it ? And were not these publike euills , how many euery one of vs bewaile Christs hiding of himselfe from our soules ? His gratious beames shine not on vs with such comfort as they might , his word is not so fruitfull in the best as it should , dullnes and conformitie with the times creepe in vpon the best ; the Sun and Moone , great lights in the ministry are darkened , and the starres loose their light among professors . Is it not time to awake our selues , if euer , and to betake our selues to sackecloth and ashes , to fasting and prayer , if the Lord may be intreated to draw neerer vs , and our soules nearer him ? The second part of Christs employment , while he expected his enemy , was temptation by lighter onsets , which is plaine , in that S. Luke saith he was 40. dayes tempted of the deuill ; and then recordeth Satans solemne onsets vpon him in these three most fierce temptations . Whence we may obserue his subtilty and pollicie , who hath a deepe fetch in it : for , By lesser temptations he maketh way vnto greater . For , 1. As a wise captaine sends out his spies to see the state of the contrary armie , their number and strength , and to view what aduantages may be taken , and perhaps sends out a wing to make a skirmish onely , to try their purpose and strength ; so doth Satan here : he would by lesser temptations trie the strength or weakenesse of Christ , that so he might plant his maine forces against him accordingly . 2. He begins with smaller things before he come with his maine forces and shew his blacknesse , because smaller things are easily contemned , or more easily yeelded vnto : is it not a little one ? and is there any great hurt in it ? 3. He knowes by little things how to obtaine great , easily winding himselfe by little and little into the heart , as a cunning theefe , if he can finde roome but for the point of a wrinch , will quickely make strong doores to flie open . 4. He will trie if by small things he can make vs secure , and negligent to put on all Gods armour to fence vs , because we easily thinke that smaller things neede no great resistance . As he dealt with Christ our head , so doth he with his members : therefore as Christ was able enough to espie his sleight , so must we learne to doe ; euen where Satan begins his temptation , there to beginne our resistance , and giue him the repulse at his first motion : we must resist smaller temptations , and keepe off of the first staffe of the deuills ladder , and kill euery hellish serpent in the shell . 1. We must doe as wise citizens that are besieged , and will not let the enemie come to scale the wall , or into the market-place with purpose to driue him out againe , but keep them out without bullets reach . 2. We are wise to preuent bodily diseases at the first grudgings , because we know that diseases get strength by delay , and are hardly remooued if they be suffered to settle . 3. Satan first layes obiects and occasions , and then tempts or works vpon them . Dauid was first mooued to looke vpon Bathsheba , which seemed a small thing : but had he had his armour on his eye , his heart had beene fenced from the desire , and himselfe from the act . Peter was not first mooued to forsweare his Master , but first to goe into the high Priests hall , or to follow aloofe off , and then to sit among Christs enemies , and then to doe as they did . The deuill comes first aloofe , and seemes to require but some reasonable thing at first , but at last is impudent and importunate for greater . Doe we thinke that Iudas was at first mooued to betray his innocent Lord ? no , but first Satan wrought him to couetousnesse , and then offered the occasion , thirtie pieces of siluer , and so strucke vp the matter by degrees , and in the end oppressed him with his whole power . Euen so to draw a man from God and religion , he will begin with lesser things , he will not bid a man hate religion at the first , but first to doubt of this point or that , or hate , not all at first , but this minister or that ; he sets before his eyes some infirmities , which breed dislike , then he mooues him to take counsell against him , then to scorne , raile , persecute him . When Saul was commanded vtterly to destroy the Amalekites , men and cattell , and spare none , the deuill thought it bootlesse to goe against the whole commaundement of God , by moouing him to spare all ; but he might thinke it reasonable to spare some , the King , and the fatte beasts , especially vpon so good an intention as to sacrifice : but this was enough to depose him from his Kingdome . Here therefore remember these rules : 1. To giue no place to the deuill , Eph. 4.27 . And seeing we giue him place three wayes , 1. by letting into our hearts his suggestion . 2. by putting it in execution . 3. by not hating his motions , and the risigns of sinne : we must carefully watch against him in all these . 2. The lesse the sinne is to which thou art tempted , the more suspect Satans further drift in it , which he euer hideth at the first : for if he be not met in the beginning , he makes no stay till he comes to the height of sinne . An example hereof we haue in Eue , to whom Satan comes and saith , Yea , hath God said so indeede ? not that he did not know it , but his further drift was to make her forsake that word , as indeede she did . So he comes to many a man , as to Peter , and saith , Goe into such and such company among thy neighbours , to such or such an exercise ; which is a small thing : but he hath a further drift ; there thou shalt loose thy time , and thrust thy selfe out of thy calling , there thou shalt loose thy patience , , thy charity , thy piety , and comming home shalt finde thy selfe much worse and weaker for going abroad : He did not bid thee goe and sweare , and quarrell , and scoffe , or abet these things in others , but he did as bad : for these are the fruits , yea the best fruits that come from lewd and vnthrifty company . 3. Consider , that as the least poyson in quantitie kils or hurts , if it be but once taken ; so euen the smallest sinne is deadly poyson to the soule . Set open one gate of a besieged citie , and the enemies will come in as certainly , as if all the walls were rased . One serpent suffered to come so neere as to winde about a mans hand , is not easily shaken off . The beginning of sinne is death , and a bad beginning brings on a worse ende . Let vs beware we despise no temptation : to contemne a temptation is to neglect ones armour , and the meanes of resistance ; and no temptation but will be too strong against a secure aduersarie . But let vs learne to feare continually in respect of our weakenes , and let vs prepare for warre in the rumour of it , before the enemy bee in our neckes , and will not suffer vs to whet and fit our armour . This teacheth vs what to thinke of them that scorne men as being too precise : What ? must we not sweare small oathes ? may we not speake now and then a merry word ? may we not recreate our selues ? ( now by recreation , they meane gaming , vnthriftinesse , cousenage , and the like : ) may we not now and then be angry and impatient , seeing flesh and blood is so weake , and it is but an infirmitie ? what neede a man be so precise and scrupulous , as to stand vpon such small triflles ? all which is but to plead for Sathan against our owne safetie . He was afterwards an hungrie ] In these words is set downe the effect of Christs fast ; After he had fasted fourtie dayes and fourtie nights , he began to be hungry : all the while before he was not hungry , neither did he want power to haue fasted longer , and by his diuine power vpheld his humane nature , if he pleased : but now the miraculous fast beeing finished , he begun to hunger . Quest. How could Christ be hungry , seeing he was able to feed so many thousands with seauen loaues and two fishes ? Besides , Ioh. 4.34 . he saith , My meat is to doe the will of him that sent me , and to finish his worke . Or if he could be hungry , why would hee ? Ans. Some haue thought that Christ needed not to eate , sleep , &c. as we need when our bodily strength is exhaust by labour , by fasting , and watching . And some of the Fathers , as Ambrose , and Theophylact , vpon Mar. 11.12 . hold that Christ onely by dispensation gaue his body leaue to be hungry when he pleased ; as though hee neither was wont , nor could nor ought to be ordinarily hungry as other men , nor necessarily forced to eate . But we must knowe , that Christ tooke vpon him a true humane body , and the forme of a seruant , in which he was obnoxious to all our infirmities , onely sinne excepted . And the infirmities which hee vndertooke not , are these : 1. He was not to take any which might hinder the perfection of his soule or body . Of his soule , as vices , sinnes , pronenesse to euill , heauines to goodnesse . Christ tooke miserable infirmities in his soule , ( as Augustine saith ) such as are , naturall negatiue ignorance ; as of the day of iudgement , and the time of figges fructifying ; but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Damascene saith ) damnable and detestable . Of his body , because it was extraordinarily conceiued and created of the Holy Ghost , who being of infinite wisedome and power , could not erre , or not bring his body to perfection . Therefore he was not to be blind , lame , deafe , &c. which are infirmities in many other men . 2. Christ was not to take all infirmities in generall : for 1. Some arise of particular causes , which could not be in Christ ; as namely , some hereditary infirmities and diseases , as the leprosie , falling-sickenes , s●one , &c. some from redundance of matter in generation haue some monstrous or superfluous part : some from defect want some part , or haue some part withered or scanted . None of this can agree to Christs most perfect conception of the Holy Ghost . 2. Some infirmities are acquisite , as by surfets feauers , and gowts by fulnes : These could not befall Christ , who neuer exceeded the meane , his whole life beeing a continuall exercise of sobrietie : neither had he euer any acquisite infirmity , but voluntarily vndertaken . 3. Some defects and infirmities are the fruit of some speciall iudgement of God ; as Vzziah his leprosie was a speciall stroke of Gods hand for a speciall sinne : so some are borne fooles and simple : Neither could these belong to Christ , who had no sinne , nor cause of iudgement in him . 3. Christ was to take vpon him all naturall and indetractable infirmities ( as the Schoolemen call them ) and onely them : Naturall , that is , such as follow common nature , infirmities common to all men : And indetractable , or inculpable , which detract not from the perfection of his person , nor of his grace , nor of the worke of our redemption . Of this kinde are hunger , thirst , labour , wearines , sleep , sorrow , sweat , and death it selfe : all these are common to all men . Now hunger beeing a common infirmitie , incident to all men , yea to Adam in innocency , ( who was hungrie and did eate , as Gen. 1.39 . euery tree bearing fruit shall be to you for meat : and slept , c. 2. v. 21. a heauie sleep fell on the man ; yet without molestation : ) therefore Christ did necessarily hunger as other men doe , not by an absolute necessity ( for 1. hee needed not haue taken our nature , or beene incarnate : 2. as he was God , he could haue exempted himselfe from all the abasement and miseries that he suffered : ) neither by a coacted necessity ; for he willingly submitted himselfe to this necessity : But by a necessity ex hypothesi , or conditionate ; hauing taken our nature to redeeme it , he was necessarily to take on him all our weaknesses , sinne onely excepted ; for these reasons : 1. He was not onely to be like a man , and in the shape of a man , but also a very true man , like vnto his brethren in all things , except sinne : therefore it is said , Hebr. 2.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to assure the truth of his incarnation against all Anthropomorphites , and such like heretikes . 2. This was a part of his obedience , and consequently of our redemption , that he suffered the same thnigs as we doe , both in body and in mind : verè pertulit languores nostr●s , he hath truly borne our infirmities , Isa. 53.4 . 3. That he might sanctifie vnto vs these infirmities , and take away the sting of them , least we should be wearied , and faint in our mindes , Heb. 12.3 . and that we might haue an example in suffring , 1. Pet. 2.21 . 4. That he might be a compassionate High Priest , Heb. 2.17.18 . touched with infirmity , yea cloathed with our fraile nature , that we should not doubt of his grace , who vouchsafed to be so abased for vs. 5. Himselfe confirmeth the same , in that he tooke not on him such a body of ours as Adam had before sinne , but such a one as hee retained after his fall , so farre as it was obnoxious to all incriminall paines of sinne ; namely , such as was subiect to wearines , Ioh. 4.6 . to sorrow , teares , and weeping , as ouer Ierusalem , Luk. 19.41 . and at the raising of Lazarus , Ioh. 11.35.38 . and in his agonie , when he shed teares and vsed strong cries , Heb. 5.7 . to sweating water and blood in the garden , yea to death it selfe : from all which Adams body was free before the fall . And by these his body was by a true necessity ouercome as ours are ; and this not for a short time or space , at his pleasure , but all the time of his life till he breathed out his holy spirit ; yea thirsting vpon the crosse it selfe , Ioh. 19.28 . Neither was this onely to confirme the truth of his humane nature , but to fulfill all righteousnesse , and carrie away all the punishment of our sinnes , and so worke a perfect saluation for vs. Therefore Christ truely and necessarily was hungrie , as we vse to bee . As for that place , in Ioh. 4.34 . I answer : 1. It must be meant comparatiuely , in that the execution of his calling , and doing of his fathers will was preferred before his meate and drinke . 2. It belongs to the hunger of the soule , which is , to cleaue to God and obey him in his will ; and so keeps not off the hunger of a naturall body . 3. Christ did as Abrahams seruant did at Bethuels house , who hauing meate set before him , would not eate till he had done his message , Gen. 24.33 . and yet was subiect to hunger . Quest. What is the difference betweene Christs infirmities and ours ? Answ. 1. They are all punishments of our sinne in vs , but not punishments of his sinne in him . 2. His humane nature beeing holily conceiued , was in it selfe free from them all , and they doe not necessarily attend it in respect of it selfe : But our nature beeing tainted with originall sinne hath contracted them inseparably , seeing by one man sinne came in , and death ( of which these are forerunners ) by sinne went ouer all . 3. Christ vndertooke them by a voluntary necessitie ; but in vs the necessity is forced and absolute : will we , nill we , we must carrie them . 4. In vs they be the effects of our sinne , in Christ effects of mercy . 5. Ours are often miserable , acquisite , rising from particular causes , or sinnes ; but so were not Christs . Obiect . If Christ tooke not all our infirmities , what say you to Damascens argument , Quod est in assumptibile , est incurabile ? how could Christ cure all our defects , and not assume them all ? Answ. All particular defects rise out of the generall corruption and infirmity , which Christ vndertooke and cured , and therein these also ; euen as he which stops a fountaine in the head , stops all the streames without more adoe . Vse . 1. Note the wonderfull humility of our Lord Iesus , who would not onely take vpon him our nature , but euen our infirmities , and was not onely a man , but a seruant also . If he had descended , beeing the Lord of glory , to haue taken the nature of Angels , or ( if of man ) such as Adam was in innocencie , it had beene admirable humility , and such as hath no fellow : But to be a worme rather then a man , is lower then humility it selfe . Let the same minde be in vs that was in Christ , Phil. 2.5 . Vse . 2. His infinite loue is herein set forth : he was able to feed many thousands with a few loaues and little fishes , yet he would want bread and be hungry himselfe : he could and did giue legges to the lame , yet he would be weary himselfe for vs : he could fill the hearts of others with the ioyes of heauen , yet he would sorrow : he raised others from death , and yet he died . And as this commends his loue to vs , so should it breed in vs a loue of him , to expresse it in embracing a base estate for him , and in giuing vp at his call our comforts , our liberty , our bodies , and liues : so did he for vs. Vse . 3. This is a great comfort for the poore , and men in want , seeing Christ and his Disciples not sieldome wanted what to put in their bellies : Matth. 12.1 . The Disciples plucked the eares of corne , and beganne to eate . Christ the Lord of glory hath sanctified thy want , thy hunger , thy penurie by his : If thou beest in the world as in a barren wildernes , and liuest among hard-hearted and cruell men , as so many wilde beasts , thinke on Christ in this estate ; thou art no better , of no better desert then he , nor better loued of God then he , and yet thou farest no worse then he : Oh murmure not , nor repine , but say with that blessed Martyr , If men take away my meate , God will take away my stomacke ; he feeds the young rauens , and will he neglect mee ? Onely turne all thy bodily hunger into a spirituall hunger after Christ and his merits , and then thou shalt bee sure not to starue and die euerlastingly , but to bee satisfied with the hidden Mannah of God. Vse . 4. Let rich men learne , that it is not good alwaies to bee full , and preuent hunger , but to feele it , and know what it means : Christ was God , and might haue auoided it , but beeing man ought not , and would not , that he might haue sense and feeling of our infirmities , and so be a compassionate High Priest. What els is it that breeds hardnes of heart in rich men , but want of feeling of the afflictions of Ioseph ? Gluttonous Diues tooke not to heart Lazarus his want ; and where are the poore most neglected , but where there is fine and delicate diet euery day ? Especially the Ministers of Christ should learne to endure want and hunger ; as Paul had learned to want and abound , and to be contented in euerie estate ; else they will doe but small good in their ministerie . Vse . 5. Christ is daily hungrie in his members ; Lazarus lieth still at our gates , and is not yet quite dead : therefore let vs put on the bowels of compassion towards him . Would we not haue releiued Christ , if we had liued when he did ? or would we not now if he should be in need ? Oh yes , ( we say ) we would , else it were pitie we should liue . Well then , whatsoeuer we doe to one of his little ones we doe it to himselfe , and so he accepts it , saying , I was hungrie and yee gaue me meate , I was thirstie and ye gaue me drinke . Despise not thy poore fellow-member , and turne not thine eye from beholding his penurie , nor thine eare from hearing his moanes and deep sighes : If thou shouldest heare Christ himselfe say , I thirst , ( as once he did on the crosse ) wouldest thou giue him vinegar and gall to drinke ? is that it he thirsteth after ? no , it is thy conuersion and compassion that will satisfie him ; therefore vse him kindly in his members . VERS . 3. Then came the Tempter to him , and said , If thou be the Sonne of God , command that these stones be made bread . WEe haue heard how our Lord Iesus Christ entred into the place of combate , how he was furnished , attended , and exercised all the time while he expected his enemie : Now we come to the entrance of his aduersary , and after to the onset . In this entrance obserue , 1. The time , Then. 2. The name of the aduersary , the Tempter . 3. The manner of his ent●ance , he came . I. The time , then , that is , when Christ had fasted 40. dayes and 40. nights , and was now hungrie . He was willing and ready to tempt him before , and so he did now and then cast a dart at him , as we heard ; but now supposing him to be weake , & hungry also , he comes vpon him with might and maine , and thence strengthneth himselfe , and sharpeth his temptation . Note hence Satans subtilty , who watcheth his opportunity , and taketh vs euer at the weakest . Thus he set vpon Eue when she was alone , in Adams absence : and set Cain vpon Abel , when he was alone in the field , and helplesse . Thus was Dinah set vpon , beeing alone , and was foyled . P●tiphars wife set vpon Ioseph alone , none beeing in the house but they two : and the Gospell tells vs , that the enuious man sowes tares while men sleepe . 1. Satan by the subtilty , of his nature , & long experience , knoweth our estate , our temper , our hunger , our chiefe desires ; and accordingly setteth on vs. For though he know not the heart directly , yet he knowes our corruption in generall , as we are men since the fall , and there is in it a roote and spawne of all sinnes . Further , by our outward behauiour and gesture , he can gather our speciall corruptions , as a Phisitian by outward signes in the water , pulses , and the like , can iudge of the particular disease within . Besides , his experience giueth him much light into our weaknesses , so as like a cunning angler , he can baite his hooke , so as he hath experience the fish will take ; and though he see not the fish in the water , yet by his quill and corke he can tell when he is taken . So Satan hath for sundrie men sundrie baites , and can tell by the eye , hand , speach , gesture , &c , whether the man bee , or will be taken . 2. The malice of Satan is such , as it aimes directly at mans destruction ; and therefore to get his de●ire , and to haue his prey , he cares not how cowardly he sets vpon vs. Gen. 34.15 . Simeon and Leui , plotting the destruction of the Sechemites , perswaded them to circumcise themselues , which they thought they would doe to enioy Dinah : but euen when they were sore , they came most cowardly vpon them , and destroyed them , in a cursed rage , as Iaacob called it : Euen so deales the deuill , he comes when we are least able to resist . 3. Satan well knowes , that though he can tempt vs , yet he cannot force vs , and if he ouercome , he must haue help and ground from our selues , and therefore he must obserue for his aduantage the time , place , person , his inclination to mirth or sadnes , to wantonnes or desperation : his estate , whether rich or poore , high or low ; his generall corruptions and personall sinnes , dealing no otherwise then the Philistimes dealt with Sampson : they intended mischeife against him , but hee was too strong ; now if they could watch a time when he was as weake as another man , and know how to abate his strength , they would not misse of their end ; but this they cannot know but by himselfe , and none can get it out of him but Delilah , who , if shee cut off his lockes , his strength is gone , and poore Sampson is taken , his eyes put out , and sent to grinde like a mill-horse : So dealeth Satan . As Satan watcheth all opportunities to mischiefe vs , so let vs watch opportunities to resist him : Shall a theefe watch at midnight to rob thee and cut thy throat , and wilt not thou watch to saue thy selfe ? Now we haue time to arme and prepare our selues against the euill day : neuer had our fathers such an opportunity for heauenly and spirituall things : We haue an acceptable time , a day of saluation , 2. Cor. 6.2 . a time of health and strength , to gather a stocke of grace and strength against the time of weaknes . Is it not now a point of wisedome , if we were as strong as Sampson , to know that we may be weake as other men , and forecast a day of triall ? Shall we not be worthily and shamefully foyled , if in this our day , while we haue meanes to gather knowledge , to increase in faith , and grace , we lay not vp for the day of weaknes ? will it not be a gainefull pollicie to acquaint our selues now with Satans pollicie aforehand , and with what weapons he commeth against vs , that so we may arme our selues with armour of proofe against his fiery darts , and learne so to resist him , that he may flie ? And , not to doe this , what is it else but to become traytors to our owne hearts ? How vnhappily and foolishly doe men cast off all this care to the time of weaknes and sicknes , wasting all the time of their health and strength in the world or other wretched courses ? Now they haue the day , the light , the word , and Gods armory open to furnish themselues ; but they cast themselues into the night , and lay all the hazzard of the combate vpon the day of sicknesse or death ; then they will send to the minister , and thinke on death . But this is the vnfittest time ; for 1. When the body is weake and sicke , it hath other things to thinke on , either the paine , or means of health , or to settle and dispose the goods . 2. It is iust with God , that they who neglect the meanes , when they may be had , sieldome haue them offred at their desire , but as it is , Pro. 1.24 . Because I haue called , and yee refused ; yee shall crie , and I will not heare . And what comfort canst thou haue , if not in thy calling vpon God ? 3. Then Satan , because we are at the weakest , assayles vs with all his strength and cunning , euen to bring vs to despaire : and then how shall he lift vp his head , that neuer prouided his armour of confidence , when he shall see the roaring lyons mouth wide open , and himselfe in his clutches ? Let vs learne of Satan to watch our owne weaknesses , and our personall corruptions : If the deuill so obserue vs , let vs so much the more obserue our selues . The enemy assaulteth the citie where it is weakest , and there the wise citizens lay most matter of defence . Here it will be fit to obserue these rules : 1. Take heed we wilfully cast not our selues into infirmities , especially sinnefull , as , immoderately to desire goods or gaine . The feeding of couetousnesse cost Iudas deere : So the immoderate desire of pleasure , or ambitious pursuing of honour , or nourishing of wrath and anger , which is to giue place to the deuill , and brings forth manifold euills , as raylings , reuenges , quarrells , murther , &c. For if Satan by reason of naturall ●nfirmities , as hunger , pouerty , and the like , can take his aduantage against Christ himselfe , much more can he worke his aduantage against vs by such immoderate and vnruled passions . 2. Play not with the obiects of sinne : it is not without danger for the fish to play with the baite . Turne away thine eyes from beholding vanity , thine eares from hearing lewd things , shut the doores , and keep the threshold of thy heart , make Gods feare the porter of thy soule , let not death enter in at the windowes of thy senses , as Eue did . Delight brings practise , and repetition , an habite . 3. Watch thy naturall desires with all carefulnesse , because in them a man is most frequent , and most impotent , and a thousand to one thou fallest by these . The naturall desire of meat and drink is ordinarie , and as Satan here lay in ambush against Christ in them , so he doth against all other men , good and bad . See we not in the example of Esau , that beeing wearie and hungrie after his hunting , he was so sharpe set , that he made a most childish and gracelesse match ? euen for one messe of pottage he did forgoe the birthright , whereby he had not onely title to an earthly inheritance , but to be one of the Fathers and Patriarkes , and one of the promised seed , which profanely , and not without too late repentance he reiected . Nay , we want not examples of Gods deare children , who not watching their naturall appetite , haue beene fowly foyled . How did Lot suffer himselfe to be drunken time after time ? and then how strongly did Satan assaile him , and preuaile against him to commit incest with his owne daughters ? It is a natural desire to seeke and lay together the things and wealth of this world ; and herein how doth Satan striue to bring in inordinacy vpon euery man ? & who is he that weakens not himselfe much , and giues aduantage vnto the aduersarie , by sinfull and inordinate desires of riches ? for this is a roote of all euill , and those that will bee rich ( saith S. Paul ) fall into diuerse temptations and snares . Whence our Sauiour aduiseth vs to take heed , that our hearts bee not oppressed with surfeting , drunkennesse , or the cares of this life ; with which many are become as drunk , as others with beastly quaffing . It is a naturall desire for a man after labour of body or mind , to vnbend and refresh himselfe with some recreation or sport : but here how doth the deuil watch , either to thrust some vnlawfull exercise into mens hands ? or , if lawfull , to vse them vnlawfully , wasting their time and goods , louing pleasure and pastime , or choosing swearing , drinking , or idle company , and then they are presently ouermastred . When did Satan set vpon Peter ? not so long as he was among good company of Christ or his fellow-disciples , whose presence might haue vpheld him ; but when he runnes among a company of rake-hels , and sits him downe among the high priests seruing-men by a warme fire , now he is fit to bee wrought vpon , and be brought from denying his Lord , to forsweare him ; & from that to curse himselfe . Many such knockes are they sure to meete with , who turne themselues out of their way and calling , and promiscuously runne into all companies , and all exercises , where God and Christ is not , but Sathan and his instruments with a whole band of temptation . 4. Watch thy selfe narrowly in thy outward estate , what euer it be : for in all estates Sathan hath his baites laid ; and indeed few there be that can vse their estate aright . God giues a man prosperitie , honour , and wealth in the world : here now is an opportunitie to set forth the glorie of God , to do good to others that need , and to further his owne reckoning by being rich in good workes , and laying vp in store a good foundation against the time of need , 1. Tim. 6.19 . but how doth Satan peruert it to be an occasion of forgetfulnesse of God , when he most remembers vs , to enuie our betters and equals , to disdaine our inferiours , to mischiefe our selues by securitie , presumption , pride , wantonnesse , and all riotous behauiour ? Contrarily , God disposeth a meane and poore estate vnto others : here is a fit opportunitie to bring to a man the knowledge of himselfe , to traine him vp in humilitie , to whet vp his prayers , to vrge him to make God his portion , & to a diligent seeking of heauenly treasures ; to exercise his faith , patience , hope , diligence in his calling , and other graces . But Sathan by his malice vseth this as a small opportunity to drawe men to grudging , murmuring , impatience , despaire , iniustice , stealth , wronging men , and blaspheming God. And all this comes to passe , because men haue no care to learne S. Pauls lesson , Phil. 4.11 . to bee full and hungry , to abound and to want , to be abased and to bee aduanced , and in euery thing to be content . Iob , when he had lost his goods and children , and was sore afflicted , then the deuill set vpon him by himselfe , and Iobs friends , to distrust God. 5. Keepe thy watches in the performance of the parts of Gods worship : for euen then ( as here he dealt with Christ , when by fasting and prayer he had prepared himselfe to his ministeriall function , he set on him ) he will assaile thee : he will be with thee to keep thee from Church ; and if thou must come for shame , he will come with thee , to make prayers , preaching , and all vnprofitable : he came with Iudas before Christ , so that all his holy doctrine was intercepted from his heart ; the sower sowed good seed , he sowed tares . We shall be sure of him , not onely when we are idle , as Dauid , but when we are best occupied : which is the cause , that when we haue most strictly kept the Sabbath , and endeauoured our best , in all our duties publike and priuate , we haue much matter of humilitie ; and this may serue as an hammer against spirituall pride . The Tempter ] II. The second thing in the entrance of this aduersarie , is his name , which is here changed ; before he was called a deuill , now a Tempter , but with emphasis , that Tempter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to distinguish him from other tempters . For first , God tempteth man , sometimes by afflictions , which are called temptations , Iam. 1.2 . sometimes by some speciall commandement , as he tempted Abraham : sometime by occasioning obiects , as 2. T●ess . 2.11 . God sends strong delusions , that is , obiects enticing and deluding . But neither is this to tempt to sinne , nor a stirring vp to it , but rather a proofe what is in vs , and a tryall what we will doe ; this is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Secondly , man tempteth God , when he makes triall of Gods power and iustice , whether he can or will helpe or hurt ; Exod. 17.2 . Wherefore doe ye tempt the Lord ? this is by curiositie , presumption , or distrust ; as vers . 7. Thou shalt not tempt the Lord thy God. Thirdly , man tempteth man , by seeking matter and occasion against an other , to accuse and reprehend : so the Pharises and Herodians tempted Christ by captious and subtile questions , to bring him into danger : or by perswading to sinne , as Iosephs Mistresse euery day tempted him : But , Satan is called a tempter by eminencie , because , 1. He was the first tempter to sinne , moouing and stirring vp Adam and Eue in Paradise to sinne : an olde serpent . 2. He makes a trade of tempting ; euer since it is his profession , and no maruell if he be denominated frō his profession : he spends his whole time , policie , & strength in tempting to euill , and the scope of all his actions is to bring men to sinne against God. As he begun betime , so he will continue as long as time lasteth . 3. He is the author or abettor of all other euill temptations : for he tempteth not onely by himselfe , but by his instruments ; as Eue by the serpent , Adam by Eue ; Ahab by his Prophets . 4. He is furnished and stored with all arts to deceiue : he can change himselfe into an Angel of light : he takes occasion from our selues to seduce vs , and lead vs away by our own concupiscence : he hath the world his faithfull armour-bearer ; in it he hath false doctrine , heresie , wicked counsell , wicked company , wicked example : on the right hand , wealth , honour , power : on the left contempt , persecution , vaine presumption , and rash confidence , despaire , &c. he hath all sinnes that are neere of kin to vs. Quest. Why is Satan thus restlesse in tempting ? Answ. 1. Because of his infinite malice ; by which , seeing he cannot hurt God , he rushes vpon his image in man. 2. Because of his enuie ; that man should climbe by Christ to that estate , which himselfe is fallen from irrecouerably . Hee would haue him euerlastingly vnhappie like himselfe . 3. Because of his speciall enmitie against the godly : for all contraries tend to the destruction of contraries . If Satan be so restlesse a tempter , it behooues vs so much the more to watch and pray against him : The former the Apostle Peter commends vnto vs , that seeing our aduersarie goeth about continually seeking to deuoure vs , we must watch and resist , 1. Pet 5.8 . If our aduersarie were capable of ende of dayes , or ende of malice , we might be secure ; or if he were wearied with continuall ranging , or did take rest or truce . But the Apostle tells vs , that so long as there is a world , there shall be a deuill ; and so long as he is a tempter , he will continually compasse vs , whatsoeuer wee are about : if a good thing , to hinder it ; as he stood at Iehoshuahs right hand : if an euill , to hatch , contriue , and thrust it forward ; and beeing done , to drawe and spin out as much wickednes from it as may be . So where euer we be , we are not without a tempter , at home or abroad , in the street or in the field , alone or in company , in our callings or recreations , in our eating and drinking , in our preaching or hearing , reading or praying , the tempter spares no attempt against vs. The latter our Sauiour teacheth vs , namely to pray that we be not lead into temptation , that seeing our enemy is mightie , subtile , and euery way furnished for the assault , God would giue vs strength to resist euill , and perseuere in good waies to the end . It iustly reprooues their folly , who as if there were no tempter , are tempters of themselues , care not what occasions and weapons they minister to Satan ; runne into such companie and courses , as if for want of Satans malice , they would lay snares and hookes for themselues , that Satan may easily drawe them to all euill . Of this sort are they that haunt ale-houses and tauernes , seekers of excesse , drinkers downe of health and wealth , drowners of sobrietie and honestie : what need this man any other tempter , that sets himselfe to saue the deuill this labour ? yet , least he should be alone in his sinne , he will fit him , and send in before or after him some swearer , or scorner , or Athiest ; and they together shall swill in oathes , and scoffs , and impiety with their liquour , and notably confirme each other in lewdnesse and profanenesse . Of this sort also are they that watch the twilight to frequent lasciuious companie , or the houses of light persons , men or women ; or the societie of such as are fowle in their speaches , and wanton in behauiour ; a secret poison infecteth the heart hereby , and this is to seeke the tempter : how hath hee fenced himselfe with watching and prayer against temptation , that thus goes out to meet it ? Ioseph fled these occasions , and ran out of the companie of his lasciuious Mistresse . Of this sort are they that vse wanton and light attire : and those that goe to Masse , and say they keep their hearts to God : and those that set vp images before them , flat monuments of grosse idolatrie . Of this sort are they that runne to enterludes and playes , which are the deuils bellowes , and blow no fewe sparkes into the gunpowder of our owne corruptions . It was wont to be said , that there was no play without a deuill ; but there is neuer a one , but there is a great many more deuils then one , then seene ; euery part , person , action , speach , and gesture almost , is a notable tempter and corrupter : what need these be driuen of Satan , that thus run before him ? Of this sort lastly are they , that seeke to witches and sorcerers : these runne to the tempter ; as Saul , when God was gone from him , tooke great paines to goe to the witch ; yet hee went in the night ; but our witch-hunters runne in the day ; the tempter need not come to them , they will finde him if he be in any corner of the countrey . This is a speciall vse to ministers , to be carefull and watchfull ouer their people against this tempter . 1. Thess. 3.5 . the Apostle from this ground prouoketh and testifieth his care ouer them : For this cause , when I could no longer forbeare , I sent to knowe your faith , least by some meanes the tempter haue tempted you — . And how iealous was he ouer the Corinths , 2. Cor. 11.3 . saying , I feare least as the serpent beguiled Eue through subtiltie , so your minds should be corrupt from the simplicitie of Christ ? and hauing written against the incestuous person , that he should be deliuered to Satan , to humble him ; he writes in his second Epistle , c. 2.11 . that they should now receiue him againe , least Satan circumuent vs , for we are not ignorant of his wyles . The Apostle knew there was a tempter that did mightily and continually assay , to bring in corruption of doctrine and manners ; that would hinder them from the word , and choake it in them ; and therefore he the was more carefull . Thus should euery good shepheard watch his flocke against this rauening wolfe , and reside and abide with them as he is sure the tempter doth . How vnsafe and destitute are many people left to the tempter by the absence of them , who haue taken their charge , is plaine by the parable of the tares ; that when the husbandman slept , the enuious man sowed tares : hee slept a little and slumbred , but he was present : and if the tempter take the aduantage of a little negligence in the presence of a Pastor , how wil he bestirre him in his absence ? what an haruest of tares must be reaped by that ? It is sure the tempter will not be absent , neither moneth , nor quarter ; and therfore the Pastor had need , not onely to be still present , but also watchfull , to espie the state of his people , to helpe them out of sinne , and teach them to resist the tempter . Beware of tempting any to euill , or of withdrawing any from good : for this is a Satanicall practise . Our Sauiour Christ , when Peter disswaded him to goe to Ierusalem , said , Come behind me Satan : in which words he shewes , that none can tempt to euill , or from good , but Satan , or one led by him . So the Apostle Paul called Elymas , who sought to disswade the Gouernour from the faith , the child of the deuill , Act. 13.10 . because , as Christ said of the Iewes , his workes he did . What a number of deuils are now in the world , continuall instruments of wickednes , alluring and drawing men from God and goodnesse ? yea their trade is to allure vnto euill , as those that drawe men to strumpets , and are bawds to that filthy sinne ; so to ale-houses , and there prouoke them to drinke , and to excesse ; those that draw men to ordinarie gaming houses ; such as stirre vp mens spirits to reuenge ; such as withdrawe men from Gods house , and good exercises ; such as disswade from religion and strict courses ; such as commend onely loose and disordered mates for boone companions . In all these the speech is true , Homo homini daemon , one man playes the deuill with another . All of them are plaine deuils incarnate , tempters ▪ and as the deuils company is to be auoided , so is theirs . That we may be most vnlike vnto Satan , we must be continually prouoking and moouing one another to loue and good workes , Heb. 10.24 . and exhort and edifie one another , 1. Thes. 5.11 . Euery Christian must by holy example , and holy admonition bring one another forward in goodnes : if they be weake , to confirme them ; if slow , to prouoke and quicken them ; if astray , to reuoke and recall them . Hereunto consider these motiues : 1. Shall Satans vassalls exhort and perswade one another to euill , and be more diligent to helpe one another to hell , then we to set forward Gods worke , and help one another to heauen ? 2. Consider the bonds betweene vs and our brethren : 1. the bond of nature ; all are one mold , and one flesh , and the law of nature binds vs to pitie and releiue their bodily wants , and much more their soules , if we can : If their beast lay vnder a burden , thou wert bound to help it vp ; but thy brothers soule is vnder the burden of sinne . A good Samaritan will not passe by the wounded man like the Priest and Leuite , but will step neare him , and haue compassion on him . 2. the bond of the spirit , which yet ties vs nearer : for if we must doe good to all , much more to the houshold of faith : this bond makes Christians to be of one body , and therefore , as members of one body , to procure the good and saluation one of another : they are children of one father , brethren in Christ , who haue one faith , one hope , one food , one garment , and one inheritance : will one member refuse to impart his help , his life , his motion and gifts to another ? 3. Consider the excellent fruit that ensueth this godly care of prouoking one another to good : he that conuerteth a sinner from going astray , shall saue a soule , Iam. 5.20 . and , the fruit of the righteous is as a tree of life , and he that winneth soules , is wise , Pro. 11.30 . 4. Consider these dull and backesliding times , full of deadnes and coldnes , wherein we see a generall decay of zeale , loue , delight in the word , sinne bold and impudent , and piety almost ashamed of her selfe and name . Ah we haue great cause to quicken one another , as trauellers will call forward the weary and faint , and encourage them both to speed and perseuerance : & as souldiers will animate and encourage one another against the common enemy , so must we in our spirituall fight against sinne and Satan . The tempter is so much the more busie , because his time is short : and we must be the more diligent , because the time is so dead . Came to him , ] Here may a question be mooued , How Satan came to Christ , beeing a spirit ? I answer , Satan commeth two wayes , 1. Inwardly and more spiritually , and that either by suggestion , troubling the heart and vnderstanding ; and thus he put into Iudas his heart to betray his Lord , Ioh. 13.2 . or else by vision worketh vpon the phantasie . 2. Outwardly and corporally , either by some instrument ; as to Christ by the Scribes , Sadduces , Herodians and Peter ; or else by himselfe in some assumed bodily shape . Now after what manner was Christ tempted ? I answer : Howsoeuer some good men thinke Christs temptation was onely in motion inwardly , and not externally and visibly ; yet I thinke it was cheifely externally , and in a bodily shape assumed . Their reasons for their opinion are two : 1. Because in the words following , the deuill shewed Christ all the Kingdomes of the world in a moment , which to doe in a corporall manner were impossible ; and therefore it was but in motion and cogitation . But that is but to insist in the question ; and when God shall bring vs to that place , we shal see that euen this was done really , & not only in imagination . 2. Reason out of , Heb. 4.19 . where it is said , that Christ was tempted in all things like vs : now ( say they ) our temptations be inward by cogitations and suggestions : and therefore so was his . But this is much weaker then the former : for if he were in all things tempted like vnto vs , it is plaine he was externally tempted as we bee ; Adam by Sathan in the externall shape of a serpent , Saul by Satan in Samuels shape ; and it is the generall confession of witches , that their spirits appeare in an externall shape of cats , mice , &c. Our reasons which probably conclude the contrary ( for it is no fundamentall point , necessarily and stiffely to be held , because the Scripture is not plaine in it ) are these : 1. As Satan in his combate ouercame the first Adam in a bodily shape , and externall temptation , so it is likely he came against the second Adam in some bodily shape : And that he thus exterternally assaulted him by outward obiects , is probable by these things in the text : 1. he spake often to Christ , and Christ truely spake and answered . 2. he said , Command these stones , not stones in generall , but either offering , holding , or pointing at them beeing reall stones , as M. Calvin saith . 3. he wills Christ to fall downe before him and worship him , euen by bodily & outward gesture , and citeth scripture for his second temptation . 4. he tooke him , and lead him to the pinacle of the Temple , by locall motion ; neither was the second temptation in the wildernesse as the former was , but in the holy city Ierusalem , and on the pinacle of the Temple , as after we shall see . 5. Christ bids him depart . 6. how could he hurt himselfe by his fall , if it were onely in vision . 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth imploy a corporall accesse ; by which these temptations differed from the former , wherewith he was exercised in the 40. dayes of his fast : for they were lighter skirmishes , and leser on sets by suggestion sent out like scouts ; but now he comes in person with all his strength , and thus he now came and not before . 3. Some good Diuines make difference between Christs temptations and his members , which giueth good light in this question ; that whereas our temptations are chiefly inward , because they finde good entertainment in vs , ( our disposition beeing like a mutinous city , that is not onely besieged with strong enemies without , but with false traytors within ready to betray it ; ) contrarily , Christs temptations , if not onely , yet chiefely are externall , presented by outward voices and obiects to his outward senses ; but presently , by the perfect light of his minde , and vnchangeable holines of his will , discerned and repelled , that they could not get within him , and much lesse to be mooued and affected with them . 4. This is an historie , wherin the lettet is so far to be kept as it is not repugnant to the analogie of faith , or true interpretation of other Scriptures : But that Satan should come bodily , or assume a shape , is not against the scripture , but confirmed in the example of Eue and Samuel . If it be further asked in what bodily shape he came , here I am with the scripture silent . Onely he came not in a Monkish habit ( as the grosse Papists say ) because there was no such in vse in the world then , nor many hundred yeares after . And yet it is obseruable , that themselues thinke this habit the fittest for the deuill , as indeed it hath beene since prooued : for neuer did the deuill in any habit so preuaile against Christ in his members , as in this Antichristian weed . 1. Note hence what mooued Satan thus to come , namely his owne voluntary motion and will , he came vnsent for : Christ comes not but led of the spirit , Satan comes of himselfe . And the same difference is to be obserued betweene them that are led by the spirit of God , and by this vnclean spirit . Those that are led by Gods spirit , whatsoeuer they be about , they will looke to the motion , what warrant they haue for it , whence it is , and whether it tends , whether they be led , or vndertake things of their owne head : they looke whether the thing be good in it selfe , whether good in them , whether conuenient in circumstances , whether it belong vnto them : and hence they do it chearfully , and with a blessing on it . Whereas whom Satan caries , they looke for no warrant , they set themselues on worke , and execute their owne lusts , humours , and desires ; yea in the things they doe best , they looke for no warrant ; and therefore , if it be in any thing that is good , euery thing is begun as with a left hand , they are without blessing and protection . See this difference betweene Ahab , and Iehoshaphat , 1. King. 22. Ahab saith , Let vs goe vp to Ramoth Gilead ; but Iehoshaphat said , I pray thee let vs aske counsell of the Lord : and was there not as much difference in the issue ? yes , Ahab was strangely slaine , a mighty man by chance drawing a bow hit into a ioynt of his armour , and slew him ; but Iehoshaphat was marueilously deliuered . And therefore look to your warrant in your actions , aske your hearts whether you be led by the spirit , or come of your selues : and then you come of your selues , when either you haue no word , or attempt any thing against the word , seeing Gods spirit and word crosse not one another , and one neuer directs but by the other . So if you be crossed in your actions or attempts , cast an eye backe to that which mooued you to it , or whether you went by warrant , or vpon your owne head . If you haue gone and the spirit not leading you , what could you expect but to be crossed ? Looke on the 7. sonnes of Sceua , who would take in hand to cast out deuills in the name of Iesus ; but beeing not led by the spirit , the euill spirit tooke aduantage on the want of their commission , and ranne vpon them , and ouercame them , & preuailed against them , so that they fled out naked and wounded . 2. Note . Obserue the impudencie and boldnes of the deuill that thus visibly comes against Christ. Had he not heard the voice from heauen ? or had he forgot it whilest it yet sounded ? no , he begun all his temptations thus , If thou be the Sonne of God. Or did he doubt that he was the Sonne of God ? no , the deuills confesse him so to be , Matth. 8. and he knew by all the prophesies and accomplishments , that Christ was he ; the scepter was gone from Iudah , he was borne of a Virgin at Bethlehem , whom Iohn went before in the spirit of Elias ; he knew the shepheards testimony , yea the Angels at his birth ; he knew well he was the Son of God. Quest. What ? could it stand with his policie , so visibly to assaile the Sonne of God ? Answ. 1. God in iustice besotted him , that against his knowledge he should encounter Christ for his owne ouerthrow . 2. Though ●e knew , that Christ was he that should breake his head , and that he could not preuaile against him ; yet his malice made him fearelesse , he would set vpon Christ , whatsoeuer should be the issue , himselfe could be but condemned . 3. He would against his knowledge shew his malice to God in molesting and troubling his blessed Sonne : for here , and daily he sinneth the sinne against the Holy Ghost . 4. God hauing him in chaines so ouerruled his malice , as it should be turned against himselfe ; and be a meanes to proclaime Christ in all ages , the promised seed who had broken his head . He which thus emboldned himselfe to come against Christ , wil not feare to come to thee , be thou as iust as Iob , yea wert thou as innocent as the Lamb of God. It is Gods great mercy , that hee comes not so bodily and visibly to vs as to Christ : we know , if God giue him leaue , he can possesse euen any of our bodies , as appeares in all those demoniaks : he can assume a body also to terrifie or delude vs withall , if God suffer him , as we see in Sauls example . So in Gods iust iudgement , when men giue vp Gods seruice , and vndertake to bee agents for Satan , he giues power to the deuill to come to them in a bodily shape for his better familiarity with them , as to witches , and the like . It is Gods mercy that he comes not thus as he did to Christ , so ordinarily as he hath done in ignorant and Popish times ; and we must pray , that euen in visible shapes he may neither terrifie , nor delude , nor grow familiar with vs. But the light of the Gospell hath forced him to come to vs more secretly and spiritually , by wicked motions and suggestions , partly from himselfe immediately , and partly mediately from others . And seeing we cannot hinder his comming to vs , we must be so much the more watchfull , that when he comes , he may find vs prepared against him . For as we cannot hinder birds from flying in the aire , but we may hinder them from making nests on our heads : so we cannot hinder the flying motions of Satan , but we neede not suffer them to settle in vs. Quest. How shall I know when the tempter comes ? Answ. By obseruing these two rules : 1. Whensoeuer thou art perswaded to any thing that is euill , then thou mayest know the tempter comes . Sometimes he perswades to sinne by extenuating it , why , it is but a little one , a grain , as light as a feather : now comes the tempter , Gods spirit neuer perswades that any sinne is little . Sometimes by the vtility & commodity of it ; Oh it is profitable , by one oath or lie thou maiest be a great gainer , and why shouldest thou be so nice ? but now the tempter is come : for the holy Spirit commaunds thee not to sweare at all , nor to lie for Gods greatest aduantage , much lesse thine owne : and , what profit is it to winne the world with the losse of ones soule ? Sometimes from the pleasure of it : Wilt thou defraud thyselfe of thy pleasure ? is it not as sweete as hony ? why , thou art but young , thou mayest game , and sweare , and drinke , and be wanton : now thou hast an occasion of lust , take thy time , thou canst not haue it euery day . But here the tempter is plainely come : for the Spirit of God would wish thee to remember , that for all these things thou must come to iudgement : & , that neither adulterers nor whoremongers shall enter into the Kingdome of God. Sometimes by remoouing the punishment and terror : Why who sees ? God is mercifull , and easily intreated ; you are a Christian , and no condemnation is to them that are in Christ Iesus , and repentance wipes off all scores . Here the tempter is come : for Gods Spirit saith , There is mercie with thee that thou maiest be feared : and , there is no condemnation to them that are in Christ Iesus : but withall , which walke not after the flesh , but after the spirit . 2. Rule . When thou art disswaded from any good belonging to thee , the tempter commeth ; who as he can make vice seeme beautifull , so vertue to seeme vgly . He can disswade men from religion in great friendlines : 1. From a supposed impossibility ; How canst thou ( poore weakling ) beare such a yoke ? certeinly thou wilt neuer endure such strictnes , thou mayest set thy hand to the plough , but thou wilt soone looke backe , and prooue an Apostate . But here is a tempter come : for Gods spirit teacheth otherwise , that howsoeuer without Christ we can doe nothing , yet it is God that beginneth and perfecteth his good work in vs , whose yoke is easie and his burden light . 2. From the great trouble and small necessity of it , from the disgrace it carries among men , and the contempt of such as preach and professe it . Here is the tempter come : for the Spirit of God teacheth , that he that denies Christ before men , shall be denied of him before men and Angels . Further , he can disswade from diligent hearing the word , and from reading the Scriptures , because they be exceeding long , and hard to be vnderstood . Why , thine owne busines is such as cannot giue thee leaue euer to atteine any thing to the purpose , especially because deep knowledge of points belongs not but to Diuines ; for an vnlettered and priuate man a little knowledge is best . Here is a tempter come : though he should speake in the voice of an Angel : for Gods Spirit bids priuate men search the scriptures , because they testifie of Christ ; and commends priuate Christians , because they were full of knowledge . Further , he can discourage the practise of piety , by suggesting , that to be strict in life is to sauour of too much purity , at least it will be counted but scrupulousnes & too much curiosity : and , If thou wilt be singular , and contemne and condemne all men but thy selfe , so will men deale with thee : Why , thou liuest as though men were to be saued by good workes , and not by Gods mercy . Here the tempter is come : for the Spirit of Christ neuer quenched smoking flaxe , but encouraged the care of walking in Gods wayes , though it be to walke in the straite way and narrow path that leadeth vnto life . Lastly , in all outward or inward temptations , let vs looke to Christ , who hath sense of both , that he might be compassionate to vs in both . If thou be the Sonne of God , command these stones to be made bread . In this first and fierce assault , consider two things : 1. the ground of it , If thou be the sonne of God. 2. the inference , Commaund these stones to be made bread , which is on a good ground to entice him to euill . In which temptation Satan aimes at fowre things directly . 1. To impugne Gods truth , and word , and that notable oracle from heauen , testifying that Christ was the Sonne of God. 2. To shake the faith of Christ : Satan knew well enough he was the Son of God , and he makes not this a question , as though he would be instructed in it ; but that he would make Christ doubt whether he was the Sonne of God. And note how cunningly he ties his policies together , as he did against the first Adam ; he calls Gods word into question , which is the ground of faith ; which if hee can bring out of credit , faith failes of it selfe . 3. Because of his present estate , to doubt of his fathers prouidence ; and because of his great hunger and want of meanes to supply it , to call his own Diuinitie into question . 4. To vse vnlawfull meanes to releeue and sustaine himselfe . In these particulars , standeth the drift of the temptation . As for that which the Papists generally say , that it was to bring Christ to the sinne of gluttonie , by which ( they say ) the first Adam fell ; there is no sense so to thinke : For 1. Christs answer , which was directly fitted to the suggestion , tended nothing to the sinne of gluttonie . 2. Gluttonie is an excessiue eating of more then needs ; whereas Sathan desires no more then that Christ would at his desire eate , to the necessarie sustaining of nature : it is no great gluttonie to eate a peice of drie bread in extreame hunger ; belly-gods and gluttons satiate themselues with other more pleasant and delicate dishes . Let vs therefore know , that the proper end of this temptation , is distrust in God , in his word , and sufficient and due meanes to releiue his present estate . If thou be the Sonne of God ] that is , the naturall Sonne of God , equall in power , the delight of the Father , as the voice pretends , then doe this that I may beleeue thee ; els deceiue not thy selfe , because of the voice from heauen , thou art but a pure man. Note how Sathan doth directly oppose himselfe against the word of God. God had said Christ was his Sonne , Satan knewe it , and after confessed it ; yet against his owne knowledge he calls it into question , although hee had seene it confirmed by two strange signes from heauen , of which we haue spoken . The like was his practise , when he set vpon Eue ; saying , What ? hath God said thus and thus ? why ? he knewe God had said it , and that in the day they should eate , they should die : and yet he labours to make them doubt of that trueth , which both he and they knewe too well . This was euer his practise . 1. Because of his great malice to God , who hath euery way set himselfe to confirme his word , that his owne truth might shine in his word to all the world . Therfore he hath outwardly confirmed it by many powerfull , and glorious miracles , such as the deuil could neuer make shew of ; as raising the dead , the standing and going backe of the sunne , the diuision and standing of the sea and riuers , and the bearing of a Virgin : and inwardly , his holy Spirit perswades , testifies , confirmes , and sealeth vp the word in the hearts of Gods children , 1. Ioh. 2.20 . 2. Cor. 2. Now to make God a lyer , and to shew himselfe most contrary to the Holy Spirit , he contradicts , and opposeth , stormeth and rageth . 2. He hateth the word of God , because it is the greatest enemie to his Kingdome , euery way resembling God the author , and carrying his image . It is light , and no maruell if the Prince of darkenes resist it ; it discouers his subtilties , and fenceth the Christian against his pollicies ; it discerneth spirits , that let him come as an Angel of light , he shall be vncased . As he preuaileth in darknes , so he worketh in impuritie ; now here the word resembling God himselfe crosseth him ; it is pure in it selfe , and a purifyer , as Christ saith , Yee are cleane by my word . Further , his cheife power beeing in the sonnes of disobedience , and in the hearts of infidels , here also the word clips his wings , beeing the word of faith : and Ioh. 17.20 . Christ prayed not onely for his disciples , but for all those that should beleeue in him by their word . In a word , seeing he exerciseth his cheife power in the sonnes of perdition , who are giuen him to rule at his will ; here the word is his enemie , because it conuerteth sinners , and saueth soules , called therefore a word of saluation . 3. Hee opposeth Gods word through the malice he beareth Gods children : for he euer opposed true professors , casts them into prison , and would neuer let them haue a good day in the world , if he might haue his wil , and followes them with temptations , and with outward afflictions . But this is the sword of Gods mouth , and the sword of the spirit , by which they cut through his temptations , and make them forcelesse : it is that which comforts them , and sustaines them in their troubles , and directs them happily to heauen , so as no way he can haue his will of them . 4. It stands him in hand to oppose Gods word : for his long experience hath taught him , that so long as men hold to the word , they be safe enough vnder Gods protection ; and hee could neuer winne his captaine-sinners to such high attempts in sinne , were it not that he had first shaken the truth of Gods word out of their hearts . How could he haue brought Pharaoh to such obstinacy against God and his people , as to say , Who is the Lord ? and , I will not let Israel goe : but that he had brought the word in Moses and Aarons mouth into contempt , further then the sting of the miracles forced him . When Saul had once cast off the word of the Lord , Satan lead him as in a chaine , to hunt Dauid , to throwe a dart at Ionathan , to seeke to the Witch , against whom himselfe had enacted a seuere law . The like of Ahab , Herod , Nero , Domitian , &c. 5. The word of God is the sentence and rule of righteousnes , which condemneth Satan ; and therefore no maruell if he cannot endure it , and wish it false , and loue it no better then the bill of his owne condemnation and death eternall . It is a note of a man foyled by the temptation of Satan , and of a deuillish spirit , to call Gods word into question ; either to deny it as false , or doubt of it as vncertaine ; either of which if Satan can perswade vnto , he hath his wish : for he knowes they are no subiects to God that will not acknowledge his scepter , but doubt of the rod of his mouth : he can easily blindfold them , and lead them whether he will , that denie the light : he can easily vanquish them , and lead them captiue to all sinne , if he can get them to cast away their weapons . Yet what a number of men hath the deuill thus farre preuailed with , in this violent kind of temptation ? Some call in question whether the Scripture be the word of God , or no ; swarmes of Atheists , and Macheuillians , that hold the word but an humane deuise and policie ; which is to open a doore to all carnall and bruitish Epicurisme , and to confound man and beast together . Others doubt not of all , but of some bookes : and others not of some bookes , but of some places of the holy Scripture . But we see that Satan would haue Christ , but to denie or doubt of one sentence : and what Eues calling into question of one speach of God brought on all our necks , all we her posteritie feele . And it is in our natures , when God speakes plainely against that sinne , we make ifs , and peraduentures at it , and so turne it off . As for example : 1. Our Sauiour teacheth plainly , that whosoeuer are of God heare his word , and his sheepe heare his voice . Either men must beleeue it , or denie it : and yet how few can we perswade conscionably to heare the word ? all who must plainely either make the voice of Christ false , or themselues none of Gods , none of Christs sheepe , for not hearing it . 2. Our Sauiour saith expressely , He that heareth you , heareth me , Luk. 10.16 . and that God speakes in the mouthes of his Ministers , 2. Cor. 5.20 . and that they haue an heauenly treasure in earthen vessels . But how fewe are of this minde ? neuer did any heathens so despise the voice of their Priests , and the answer of their Oracles , as Christians in generall despise our voice , in which God and Christ professe they speake . 3. Christ plainely saith , this word is the immortall seed of our new birth , the sincere milke to nourish the soule , the bread of life , heauenly food . But who beleeue him ? for generally men haue no appetite , no desire to it , and can well be content to let their soules languish in grace , and be staruen to death . And whereas they would goe as farre or farther into other countries as Iacob and his sonnes into Egypt , when there was no corne in Canaan , to supply their bodies with food , this they will not stirre out of their doores for . Well , take heed of calling diuine truths into question , stand not in them vpon thy reason and vnderstanding , which are but low and shallow , suspect them in things thou canst not reach rather then the truth of Scripture , and make good vse of these rules . 1. In the rising of any such temptation , know , that Satan seekes aduantage against thee , and would bring thee into the same condemnation with himselfe , by the same sinne and malice against God. If he durst thwart so diuine a truth , so strengthned from heauen , and that to Christs owne face , he dares and will contradict Gods word to thee . 2. Consider , if thou sufferest Satan to wrest away the credit of any part of diuine truth , or the word of God , what shall become of all our religion , and the ground of our saluation ; all which is laid vpon the truth of the word , of all which our Sauiour saith , that not one iot of it shall faile . 3. Know that by yeelding a little to Satan herein , God in his iustice may giue thee vp to such strong delusions , as the deuill himselfe cannot be so besotted as to beleeue . See it in some instances . Satan beleeues there is a God , and trembleth , saith S. Iames ; and yet he so farre deludes a number , as their sottish hearts say , There is no God , Psal. 14.1 . Satan knowes there is a day of reckoning and iudgement , as the deuills confessed , Art thou come to torment vs before the time ? and yet he so besotteth and blindeth others , that they make but a mocke of all , as those in Peter , who mocked and said , Where is his comming ? 2. Pet. 3.1 . Satan knowes , that God is all an eye , to whom day and darkenes are alike : yet in tempting men to secret sinnes , he will make them say , Tush , who sees vs ? can God see through the thicke cloud ? The deuill knowes , that God is iust and will not take the wicked by the hand ; and yet he makes the sinner beleeue his case is good enough , beeing a most graceles man ; and makes one wicked man say of another , as in Malachi , We count the proud blessed , &c. The deuill knowes , that he that goeth on in sinne , shall not prosper ; yet he makes the sinner , who turnes from the word , to beleeue he shall prosper . As this temptation aimed to ouerthrow the word of God , so also the faith of Christ in that word , namely to bring him from his assurance that he was the Sonne of God. Whence we may learne , that , Satan in his temptations against all the members of Christ , aimeth to destroy their faith . This Christ himselfe witnesseth , that Satan desired to winnow the Disciples , but himselfe prayed that their faith might not faile , Luk. 22.31 . 1. Thess. 3.5 . for this cause when I could no longer forbeare , I sent Timothie , that I might know of your faith , least the tempter had tempted you in any sort . And hence his continuall practise is to bring men to the extreams of faith , in aduersity to despaire , in time of prosperity to presumption . 1. He maligneth faith , as beeing a speciall gift and marke of Gods elect , because it is giuen to them onely , and to all them , and therefore is called the faith of Gods elect , Tit. 1.1 . and to faith is the worke of regeneration ascribed , Act. 15.9 . 2. All Satans temptations tend to breake off the couenant and communion betweene God and his children , and therefore must in speciall manner aime against faith : for by faith we are made the Sons of God , Gal. 3.26 . & God espouseth & marrieth vs vnto himselfe by faith , Hos. 2.20 . & by faith we are brought into the grace by which we stand . 3. He knowes that faith is our sheild , wherby we both keep off the fiery darts of Satan , and quench the same , and that faith is the victory whereby we ouercome the world : this is it that makes all his temptations forceles : for , though we haue no power of our selues to withstand him , yet faith gets power from Christ , and layes hold on his strength , which quells all the aduersary-power of our saluation . We stand by faith , saith the Apostle ; and Satan sees the truth of Christs speach , that the gates of hell shall neuer preuaile against it . He hath reason therefore to labour to weaken it , and to root it out ( if it were possible ) out of the hearts of men , and out of the world . 4. All his temptations bend themselues to cut off and intercept the course of Gods loue , and his fauours to his children : hee bursts with enuie at the happinesse of the Saints . But vnlesse he gaine their faith , he cannot interrupt this ; for by faith , as by an hand , we receiue Christ himselfe giuen vs of the Father , Eph. 3.17 . and with him all his merits , and all things belonging to life and godlines . We receiue the promise of the spirit by faith , Gal. 3.14 . yea the presence of the Spirit , who dwels in our hearts : by faith we receiue the hope and hold of our blessed inheritance hereafter , Gal. 5.5 . And whereas Satans continuall drift is , to estrange God and vs , faith only crosseth him , by which we haue entrance and boldnes to the throne of grace by our prayers , to speake vnto God freely as to our father , Eph. 3.12 . Hebr. 10.22 . yea , to aske what we will , and obtaine not onely all corporall blessings good for vs , but also the sanctified and pure vse of them ; whereas the vnbeleeuer corrupts himselfe in them continually . 5. Satan well knowes , that faith is the ground of all obedience , without which the word and all Gods ordinances are vnprofitable , Heb. 4.2 . without which there is no pleasing of God , Hebr. 11.6 . in any thing : for whatsoeuer is not of faith , is sinne . Hath hee not reason then to assay by all his strength , to take this hold from vs ? Doth not he knowe , that the foundation being ouerthrowne , the whole building must f●ll , and the roote ouerturned , all the tree and branches come downe with it ? Seuer a man from his faith , he tumbles in impietie and vnrighteousnes , hee is odious to God in all things , Satan ●ramples vpon him , and leads him at his will. From all which reasons we see , that Satan especially in temptations aimes at our faith , as he did at Christs . Those who neuer felt any temptation , but euer beleeued , and neuer doubted ( as they say ) neuer had faith : for neuer had any man true faith , but it was assayled most fiercely : neuer was faith laid vp in the heart of any child of God , but the combate between nature and grace , faith and frailtie , flesh and spirit , was presently proclaimed . Eues faith was wonne from her quickly : Abrahams faith was mightily assailed , which because in such a combate he retained , he was renowned and stiled the father of all the faithfull , and faithfull Abraham : Moses his faith was shaken , and his great sinne was vnbeleefe : Iob in his miserie was many waies assailed to distrust God , as his words import , If hee kill me , I will trust in him still : and Satans aime was , to bring him to blaspheme God , and die . As the deuill laboureth most against our faith , so should we most labour in fortifying it . Policie teacheth men to plant the most strength at that fort or part of the wall , where the enemie plants his greatest ordnance , and makes the strongest assault . And nature teacheth vs to defend all our parts but especially our head and heart , and such like vitall parts : the very serpent will saue his head so long as he can , by naturall instinct , whatsoeuer become of other parts . Our cheife fortresse is our faith : we haue no grace but is worth preseruing and sauing ; yet of them all , Faith is as it were the Head and leader ; it sends the vitall spirits of heauenly life to the whole man. Let grace therefore teach vs to saue this grace , which is the heart of a Christian aboue all the rest , and to beware of the least pricke or cracke in it , which is dangerous . A man may receiue great gashes and wounds in his armes , and thighes , or exteriour parts , and recouer it well enough : not so in the heart or braine . Though thy comfort , ioy , feeling , yea and fruits may faile , take heed thy faith , thy root faile not . This is that which the Apostle Peter exhorteth , 1.5.9 . — whome resist stedfast in the faith : wherein if a man sit not very fast , Sathan will soone vn-horse him . And of all others let afflicted and humbled soules lay hold , and make vse of this exhortation ; for Satan doth with so much the more violence assault them , as he findeth it easier to preuaile with them : for well he knowes , that howsoeuer they heartily detest all other sinnes , and much adoe he hath to bring them to his lure in other , yet their spirits beeing oppressed and wounded by the sense of sinne , and Gods dispeasure for it , he findes them inclinable enough vpon euery triuiall temptation to despaire ; and so makes a wide breach by their improuidence , watching narrowly all other things , but not that which they ought most of all , and which Satan most of all impugneth . Quest. How may I strengthen and stablish my faith ? Answ. By obseruing these few directions : I. Consider the excellency of this grace : for those onely that know it , are in loue with it , and will vse meanes to preserue and increase it . And this excellency appeares in these branches : 1. It is the first stone to be laid in Christianity , called a subsistence or foundation , Heb. 11.1 . from whence also Christians are styled , 1. Cor. 1. and , the houshold of faith , Gal. 10.6 . of which Christ himselfe hath vndertaken to be the author and finisher , and hath appointed all his ordinances to breed and perfect it in the hearts of all that shall atteine the end of it , which is saluation , namely the word of faith , Rom. 10.8 . the sacraments the seales of faith , chap. 4 11. and the prayer of faith , Iam. 5.15 . 2. It is the beginning of our blessednes : Ioh. 20.29 . Blessed is he that hath not seene , and yet beleeueth : It espouseth vs to God and Christ , and ascerteineth vs of the marriage day : It honoureth God , as Abraham by beleeuing gaue glory to God , and makes vs witnesse that God is true , which is not more honour to God then our selues , Ioh. 3.33 . 3. All our strength is from faith : Heb. 11.33 . by faith the Saints subdued Kingdomes , and were strong in battell : faith is the victory whereby we ouercome the world : by faith we stand : A graine of it can worke wonders , and what then can strong faith ? It drawes vertue from Christ , who himselfe was foyled by it in the Syrophenissan . All things are possible to it , Mar. 9.23 . Giue Peter faith , he shall not sinke , but shall walke on the sea , Matth. 14.29 . 4. All our present comfort is from it ; peace with God , and peace in our consciences , Rom. 5.1.2 . comfort in afflictions ; it beareth great weights vncrusht , it selfe beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sound and sure foundation . According to the measure of faith , is the measure of all other graces and comforts . As a man beleeueth , so he obeyeth , loueth , prayeth , and is heard . Yea not onely the measure of grace here , but of glory hereafter is proportioned to the measure of faith . And is it not worth preseruing and increasing ? II. Vse meanes to increase and strengthen it , and they be these : 1. Acquaint thy selfe with the word of God , often read , repeated , preached , meditated , and conferred on : this is the word of faith , and euery thing is fed and preserued by that whereof it is begotten ; and the often hearing , reading , meditating , and conferring of it doth fixe and digest it , and makes it at hand to comfort the weary hands and weake knees . And we must not onely frequent the audible , but also the visible word , that is , reuerently and conscionably vse the blessed Sacraments , which are signes and seales of Gods fauour , and our faith . Those that say they beleeue , and yet neglect the word and Sacraments , deceiue themselues : for there is nothing to saue , where is no meanes of sauing : A man cares not greatly for an empty chest . Neither can faith stay where she sees not her selfe respected . Oh take heed of Satans subtilty , who to hold men in infidelity withholds them from vision , and to starue mens soules intercepts their food : And in comming to the word , consider the excellent promises that are made to faith , and take speciall notice of places which may batter the deuills temptations to vnbeleefe . 2. Obserue the tokens of Gods loue and fauour towards thee ; and , because no man knowes loue or hatred by things before him , labour to find it in spirituall things , how much thy heart loueth him , which is a reflexion of his loue , what ioy of the spirit , what assistance in former trialls , what strength , patience , issue and vse of them thou hast . Experience of God is a strong prop , when the soule can gather from former time a cōclusion of Gods presence , and aide for time to come : So did Dauid , Psal. 23. vlt. and 1. Sam. 17.34.37 . and Psal. 143.4.5 . and 77.7 . to 13. Hath the Lord forgotten to be mercifull , and shut vp his louing kindnesse in vtter displeasure ? I said this is my death : yet I remembred the yeares of the right hand of the most High , I remembred the workes of old . And how iustly doe some faint in trouble for want of obseruing the wayes of God with them in former trialls and deliuerances ? 3. Labour to get , and keep the assurance of thy adoption : for then the gates of hell shall not preuaile to hurt thee . The former , by the witnesse of the Spirit , which will alway vphold vs in afflictions , if our care be not to grieue and quench him : So long as the spirit of consolation possesseth the heart , what sound comfort can be wanting ? but if he depart in displeasure , neither can our faith or comfort be long vpheld . The latter , by keeping good conscience : for faith and good conscience stand and fall together : an accusing conscience weakens faith , and destroyes boldnes , that we dare not come neere vnto God ; wheras contrarily our election is made sure by good workes , 2. Pet. 1.5 . and by the fruits of the Spirit . It stands vs in hand , if we would stand against Satan in the day of triall , to take heede of admitting any thing against our conscience : which the Apostle compares to a shippe fraughted with precious wares , such as faith , loue , ioy , with other graces : Now if we cracke our shippe of conscience , we make shipwracke of faith and the other graces , which good conscience had preserued . 4. Faith beeing the free gift of God , who is the author and finisher of it ; a means to stablish it is feruent and continuall prayer , as the Apostles knew well enough , Luk. 17.5 . saying , Lord increase our faith : and that good man , Mar. 9.24 . Lord I beleeue , help my vnbeleefe . Christ praies for the not failing of thy faith , wilt not thou pray for thy owne ? A speciall marke of the least measure of faith , is , that it can pray for more . III. When thou feelest Satan assalting thy faith , and hiding from thine eyes the loue of God , then set before thine eyes Gods gracious promises made , and to be made good to thee in Iesus Christ ; both because 1. of the generality of them , which run without excepting thee , if thou doest not except thy selfe ; as also , 2. because they are built and grounded , not vpon thy sense and feeling , but vpon Gods vnchangeable loue ; as also , 3. because he hath commaunded thee to beleeue . Obiect . Oh , but would you haue me beleeue , when I feele nothing but corruption in myselfe , and correction and displeasure in God ? Answ. Yes : for faith must be where is no feeling , and may bee : one thing is the beeing of a thing , another the discerning of it . Doth not the sunne shine , though a cloud or some other thing be betweene our sight and it ? Nay , then when sense and feeling cease , faith beginnes her chiefe and most glorious worke . Was it not Abrahams commendation , that he beleeued against beleefe , and hoped against hope ? when all nature and sense was set against him , he held the word of promise against sense and nature . Nay , our blessed Sauiour , in whom was no grudgings of infidelity , but assured faith in his father , yet in respect of his present sense and feeling cryed out . My God , my God , why hast thou forsaken mee ? Dauid beleeued in the word of God , and not his eyes ; and so must thou , that thou hearest God speake , and not that thou seest . Thomas when he would beleeue no more then that he saw and felt , our Sauiour said to him , Be not ( so ) faithlesse , but faithfull . In the strongest encounter waite still till Christ come to ease thee , he is not farre off , and commit thy selfe in weldoing into his hands as into the hands of a faithfull Creator ; say with Hester , I will goe to the King , if I perish , I perish ; it may be he will reach out his scepter graciously , and I shall liue ; but if I must needs perish , I will perish vnder the wing of my Lord and Husband . So much of Satans second drift in the first temptation . In the third place he seeketh to make Christ doubt of his Diuinity , and call in question whether he was the Sonne of God , or no , from his present necessity : as if he had said , Seest thou not in what famine and need thou art ? thou hast fasted here these 40. dayes of my knowledge ; What is become of thy father , and of his prouidence , whose Sonne thou art proclaimed ? Is this the care thy father hath of thee ? Doth he thinke thou canst liue of aire , or feed of winde , or digest stones ? Art thou ( weake creature and staruen ) he that must preuaile against the gates of hell ? Art thou the Messiah , that hast not a morsell of bread to put in thy mouth ? No , if thou wert the Sonne of God , he would care a little more for thee : no naturall father that had a drop of affection , would leaue his child so destitute . Whence we may learne , that Satan seeketh to make the members of Christ ( as well as the Head ) call in question their adoption and saluation , for present aduersitie and want . A notable instance hereof we haue in Iob , whom when the deuill by Gods permission ( to bring him to blaspheme God ) had robbed him of his goods , had slaine his children , had afflicted his body with most painefull and loathsome botches ; then he sets vpon him , and sets all his friends vpon him , to make him beleeue that God also is his enemie , & hath brought his sinne vpon his head . And this he taught his instruments , the wicked rulers , or rather raylers , Matth. 27.41 . when Christ was in most extreame torments , and terrours of body and soule , hanging on the crosse , they said in scorne , If he be the Sonne of God , let him come downe from the crosse , and we will beleeue on him : Hee trusted in God , let him now deliuer him if he will haue him : for hee said he was the Sonne of God. As if they had said : Is not this a notable deceiuer to say he was Gods Sonne , and now is in extreame danger , ready to perish shamefully , and no hope of any deliuerance ? If hee were the Sonne of God , would he suffer him to perish ? So it is his ordinarie temptation to any beleeuer : Doest thou not see thy selfe poore and despised , in want and sorrow ? Seest thou any one signe of Gods fauour ? Art thou not depriued almost of all the pleasures of the world ? Seest thou not that God cares for beasts and foules , which he feedeth in due season , but thou art neglected ? 1. This comes to passe , because of Satans malice towards God himselfe ; he would not onely falsifie his word , who hath said , that No man knoweth loue or hatred by all the things afore him , Eccles. 9.1 . but also impeach his prouidence and care ouer his children , who whatsoeuer their outward estate seeme to be , are still as deare vnto him , as the apple of his eie ; and when they be as most vnknown , yet are they knowne . 2. Because of Satans malice to pietie and religion , which by this meanes he seekes to chase out of the earth : for the world keeps it vnder , and commonly it riseth to no great matters . Now if God respect it not neither , who would be godly ? what profit were it to serue the Lord ? 3. Satan herein hath much strength from our owne corruptions , and ploweth often with our owne heifers : for we desire rather to walke by sense then by faith : we hardly beleeue without pawnes and pledges ; euery man trusts his owne eyes , and thinks wisedome good with an inheritance . Hence his temptation finds the easier entrance and better entertainment . 4. Satan euer in these temptations hath a further reach then he shewes , namely that he may hence perswade men to some vnlawfull meanes to releeue themselues , and better their estate ; no longer to depend vpon God , who hath cast off the care of them ; but to shift for themselues , and ( as hee mooued Christ himselfe ) to make stones bread . 5. Sathan hath gotten no small aduantage against Gods deere children by this kind of temptation , & brought them to take their owne wayes , as if God had quite forgotten them . Abraham thought God had left him to the cruelty of the Egyptians , and that there was no way to helpe him , but by lying , and teaching his wife so to doe also . Lot was so enuironed by the Sodomites , as to auoid their fury he saw no way , but to offer his daughters to their abuse and filthinesse . Dauid was so hunted by Saul , as he must shift for himselfe by faining himselfe madde . An heart now cleaning vnto God , and resting in his assured loue and prouidence , would haue waited till God had come vnto it , and not turned it selfe to carnall counsels . This condemnes their follie , who iudge themselues and others by outward things , which fall alike to all : who may see by this , what spirit it is that suggesteth them . It is a delusion of Sathan , and generall in the world , to make men deeme themselues and others happy , and in Gods fauour , because they prosper in the world , and Gods people infortunate , because the world crosseth them for the most part . For : 1. By this conclusion Christ himselfe the Sonne of God , who had all his fathers loue powred vpon him , should haue been most hated of his father , and a most vnhappy creature : He was in want of house , of mony , of friends , of food ; the world had no malice in it , which was not cast vpon him : and he was not onely forsaken of men , but in such distresse on the crosse as he complained he was forsaken of God. And yet all creatures were not capable of that loue wherewith his Father loued him , when he loued him least . 2. Neither the testimony of Gods loue , nor the dignity of his children stands in outwards things , nor in the abundance of worldly comforts : for then the rich glutton should haue been far better then Lazarus ; Abraham , Isaac , Iaacob , who for famine were glad to flie their countrey , should bee in lesse grace with God , then the wicked Kings to whom they went. The Apostles , who were the lights of the world , who were in hunger , thirst , nakednes , buffeted , without any certeine dwelling place , reuiled , persecuted , accounted as the filth of the world , and the offscouring of all things , should haue beene in no better account with God then with men . The Saints in Heb. 11.36 . to 39. who were tried by mockings and scourgings , by bonds and imprisonment , were stoned , hewne asunder , tempted , slaine with the sword , wandred in sheep-skins , &c. beeing destitute , afflicted , and tormented , should haue lost both their dignity in themselues , and their fauour of God. But they lost neither of these : For the same text saith , that the world was not worthy of them , beeing men of such worth , and that by faith they receiued a good report , namely from God and all good men . 3. The beauty of Gods children is inward : that which argueth Gods loue , is the gift of his Sonne , faith , hope , a ioyfull expectation of the future inheritance . 1. Ioh. 3.1 . Behold what loue the Father hath bestowed vpon vs , that we should bee called the sonnes of God. In which words , the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues , which we are euer poa●ing into , and haue hawkes eies to see into the glory of the world : But hee would haue vs behold Gods loue in other things then these , namely in the inward notes and markes of Gods children . And here is a maine difference betweene that loue which comes from God as God , and that which commeth from him as a Father ; between that which he bestoweth on his enemies , and that which he bestoweth on his sonnes ; that which bond-children receiue , which are mooueables , and that which the sonnes of the free-woman receiue : for this is the inheritance : let Isaac carrie that away , and no scoffing Ismael haue a foot in it . 4. Whereas Satan from crosses , losses , afflictions , anguish , and durable sorrowes perswades that men are not Gods children , the Apostle ( Heb. 12.6.8 . ) makes a cleane contrarie argument , that afflictions and crosses are signes of Gods loue rather then of hatred , and markes of election rather then of reiection : Whomsoeuer the Lord loueth , he chasteneth , and scourgeth euery sonne hee receiueth . If ye be without correction , whereof all are partakers , then are ye bastards , and not sonnes . And , 2. Tim. 3.12 . All that will liue godly in Christ , must suffer persecution : the world must reioyce , while they must be sorrowfull , and cannot but hate them because they are not of the world . It is the condition of Christian hope , that those who will be conformable to Christ in glory , must be conformable to him in his sufferings . Rules to withstand this dangerous temptation . 1. Rule . Labour to confirme thy selfe in the assurance of thy adoption , which Satan would haue thee stagger in , as Christ here : and if thou beest assured thou art Gods child , it will drawe on an other assurance ; namely , that God will be carefull of thee , to releeue thy want , and deliuer thee in thy distresse , whose loue surpasseth the loue of most naturall Parents to their children ; as appeareth , Isa. 49.15 . Can they that are euill , giue their children good things ? how much more shall God our heauenly Father giue good things to his children , which he seeth good for them ? Quest. How shall I confirme my selfe in my adoption ? Answ. By thy resemblance of God , as the natural child is like his naturall father . In Adam we lost the excellent image of God , let vs labour now to finde it restored in the second Adam . 1. Examine the life of God in thee , who art naturally dead in sinne : the breath of this life is heauenly thoughts , meditations , affections : the actions of this life are spirituall growth , and increase in grace and vertue ; Christians duties in generall and speciall : the maintenance of this life , is the hungring and thirsting after the heauenly Mannah , and water of life , the word of God : the verie beeing of it , is our vnion and communion with God by his Spirit , which is as the soule to the body . 2. Examine the light of God in thee : for he is light , and in him is no darkenesse ; and if thou beest his child , thou art one of the children of light . As thou growest in vnderstanding what the will of the Lord is , so thou growest in this image , and art like vnto Christ thy elder brother , vpon whome the Spirit of wisedome and vnderstanding , the Spirit of counsell & strength , the Spirit of knowledge and the feare of the Lord doth rest , Isa. 11.2 . whereas on the contrary , these two things goe together ; as in the heathens , darkenes of vnderstanding , and estranging from the life of God , Eph. 4.18 . Wouldst thou be confirmed in assurance that thou art Gods child ? then labour for this part of his image , which is renewed in knowledge , wait at the gates of wisedome , shut not thy heart and eyes from the beames of this blessed light . 3. Grow vp in holinesse and righteousnesse , as God himselfe is not onely free from all euill , but infinite in goodnes , most iust , most holy : and as he letteth his light shine before men , so must thou let thy light shine before men , that they may see thy good workes , Matth. 5.16 . 2. Cor. 7.1 . cleanse you selues from all filthines of flesh and spirit , that ye may growe vp to full holinesse . This holinesse must not onely fence the heart from vncleannesse , but the eye , the eare , the mouth , the hands and feete , and all the members , when they be ordered according to the word prescribing rules for them all . 2. Rule . When thou feelest grudgings of diffidence arise , and Satan will vrge thee how thou canst thinke thy selfe respected of God , beeing beset with such a world of trouble , and almost drowned in a sea of vexations , without bottome or banke ; Now call to minde and set before thee Christs blessed example , in whom as in a glasse , thou maiest see the sharpest of thy sorrows in any kind , not onely sanctified and sweetned , but mingled with admirable loue of his father . What euill befalls thy body and soule , or thy estate inward or outward , which hee hath not borne and broken , and yet neuer the lesse loued of his Father ? Thou wantest comforts of body , house , land , meat , money ; he had not a foot of land , not a house to hide his head in , not any money till he borrowed of a fish , not a cup of cold water till he had requested it of the Samaritan , who would giue him none . Thou wantest friends , respect in the world , yea where thou well deseruest , yea where thou mightest iustly expect it : Remember it was his case ; his friends became his foes , his scholler a traytor , the world hated him causeles ; he came to his owne , and his owne receiued him not ; he was without honour in his owne countrey , he had euill repaid him for good ; he wept ouer Ierusalems miserie , but Ierusalem laught at his . Thou wantest peace of conscience , canst not see a cleare look from God , nor feele any ease from the sting of thy sinnes , thy sorrowfull mind dries vp thy bones , all outward troubles are nothing to this : But remember that neuer was any so loaden with the burden of sinne as Christ , when his bitter torment expressed such words as these , My God , my God , why hast thou forsaken mee ? 3. Rule . From these crosses , by which Satan would driue thee from God , labour to see how neare and graciously God draweth towards thee ; and thus beate him with his owne weapon . 1. The Lord helpeth forward our saluation by them , beeing sowre sauces to bring vs out of loue with our sweet sinnes , and of this euill world : plowing of ground kills the weeds , and harrowing breaks the clods : they be the Lords sharpe salues to draw out our secret corruptions , and the Lords sope to wash foule linnen white : they be the Lords vshers to teach vs his statutes ; to teach by a little smart both what thou hast deserued in the life to come , and what Christ hath suffered for thee in bearing the whole punishment of all thy sinnes ; to teach thankefulnesse for contrary blessings ; by pouerty , sickenesse , trouble , men learne to bee thankefull for wealth , health , peace : to teach pity and compassion towards the misery of others : to teach circumspection in our waies , and more care of obedience to all Gods commandements . 2. The Lord by crosses trieth and exerciseth the faith , patience , and sincerity of his seruants , whether they will hold out as Iob : for as a man by wrestling knowes his owne strength better then before , so is it here . 3. The Lord is neuer nearer his children then in trouble , in fire and water , in sixe troubles and in seauen , to support them with strength and patience , to giue a blessed issue and vse , and turne it to his owne glory in their mightie deliuerance , and to their best ; all things are turned to their best , to recompense their light afflictions with an eternall weight of glory . As Christ said of Lazarus , This sickenes is not to death , but that God may be glorified , Ioh. 11.4 . so we may say , This pouerty , losse , disgrace , &c. is not to the vtter vndoing of a man , but that God may haue glory in his deliuerance and glorification . So much of the third drift of Satan in this first temptation : now of the fourth . In that the deuills last drift in it is , to haue Christ in his want and hunger , to vse an vnlawfull meanes of supplie , note , that , It is an ordinary instigation and temptation of the deuill , or a deuillish spirit , to vse vnlawfull meanes in our want to help our selues . Because Christ had no ordinary meanes of getting bread , he must prouide for himselfe by extraordinary . Gen. 25.29.32 . Esau comes out of the field weary and hungry , and almost dead for meat : how must he supply his want ? Sell thy birthright ( said Satan : ) and so he did . Peter was in great danger in the High Priests hall : how must he help himselfe out of their hands ? Denie thy Master ( said Satan , ) forsweare him , and curse thy selfe : and thus he gat out . Saul was in great straits , God was gone from him , he was not answered by Vrim , nor oracle : how shall he doe for counsell ? he must goe to the witch of Endor : and so the deuill sends him from himselfe to himselfe who can tell him more then all his Vrim , his dreams , his Prophets . Sarah wanted a child , she had a promise of one , but she laught at that , Gen. 16.2 . yet must she haue one another way ; she giues her maid to her husband , and she brings an Ismael , a mocker & persecutor of the promised seede . 1. Satan sees how easily he can weaken our confidence in God , seeing we are ready to trust more in the meanes then in God : he knowes our infidelity , which makes vs hastie , and soone weary of waiting . 2. Hee knowes ▪ how derogatory this is to the promise , truth , power , and prouidence of God , who can susteine his children aswell aboue meanes , without meanes , yea against meanes , as with them . His hand is not shortened that he cannot help . 3. He easily drawes on this temptation vnder a colour of necessity , which we say hath no law , but falsly . Hence is the common speech of the world , to defend any iniustice , Why , I must liue , I must not put forth my wife and children to begge , I must so exercise my calling as to maintaine my wife and familie , I must vtter my wares though I lie , and sweare , and exact , and deceiue : and so vnder a colour of good , and pretence of necessity , no wickednesse comes amisse in the course of ones trade . This teacheth vs to bewaile the pitifull estate of numbers of men , taken in this snare of the deuill : as , 1. Numbers of men oppressed with pouerty , because they say they must liue ; they must liue in an vnlawfull calling , wherein they be slaues and drudges to euery mans sinne : such as are Players , Iesters , Wisards , Tumblers : such are schollers , who for preferment runne into Popish countries , and betake themselues to Seminaries , & so become traytors . Yea those that haue no calling , must liue too : but how ? by filching , stealing , or begging , as idle and roguish vagrants ; and those at home whose extreame idlenes brings pouerty vpon them as an armed man. Or els by gaming , cheating , and by their wits . The whole course of all which , is but a prentiship to the deuill . 2. Others that exercise honest trades , but easily help themselues forward by swearing , lying , facing , false weights , measures , and trickes which they put vpon men : They neuer sticke for a penny-profite to hazard their soules : He is no quicke chapman , if he cannot lie for aduantage : neither can he be trusted vnlesse he sweare : he must sweare , or he must not sell : he must sometimes make the best of an ill bargaine , and with a little colour lay it vpon another mans necke : for why should he willingly wrong or vndoe himselfe ? 3. Others a number , 1. who by misdemeanours haue brought iust reproach vpon themselues , and seeke to salue it by lying , facing , and shifting , and perhaps by worse meanes . This was the case and sinne of good Dauid : he had corrupted himselfe with Bathsheba , he was afraid the adultery would come home to him , he sends for his worthy captaine Vriah to goe home to his wife , that so it might be couered ; but when it could not that way , good Vtiah must be slaine at Dauids appointment , and so he would hide adultery by murther . 2. like vnto these are those , who hauing outragiously ouershot themselues in notable riots by word or deed , and beeing called to account for it , lay all the blame vpon drunkennes , a sinne indeed of strong burden , able to carrie away many sinnes vpon it ; but neuer was any sinne lessened by another , but aggrauated , and the excuse is a confession of a double sinne , which in all true iudgement deserues double punishment . 3. seruants or children , who hauing committed a fault , hide it by lying , and so to auoide an inconuenience , runne into a mischeife . 4. Others , beeing sicke and diseased , are perswaded and resolued to goe to Wizzards and Witches , cunning men and women , and so get release by breaking the prison . A pitifull cure , when the deuill is the Physitian . Saul neuer went to the Witch , till God was gone from him . And take this for a certaine conclusion ; 1. Whosoeuer goeth or seeketh to a Witch , in losses , crosses , &c. let him boast as much as he will of his faith , it is but a Satanicall faith , a faith in the deuill , and not in God , by which the Witch workes all that is done . 2. The remedie is farre worse then the disease , seuerely reuenged on Saul , 1. Chron. 10.13 . and on Asa , 2. King. 1.16 . 3. The deuill hath got from them , that which he could not from Christ ; namely , to vse another meanes of release then God appointed . Some there be that are hearers of the word , yet if they see any person extraordinarily visited , will giue him counsell to seeke out to the cunning man. Is it because there is neuer a God in Israel ? is this a small sin ? By Gods law they ought to die that seeke to thrust a people from their God , and driue them to the deuill , Deut. 13.10 . But this is a greater sinne then that . Miserable comforters that wish them to goe to hell for helpe . Let vs carefully looke to such rules as may keepe vs from vsing vnwarrantable meanes , and they are foure : 1. Consider that all meanes outward and ordinary are but seruants , to which God hath tyed neither blessing nor prouidence , further then he pleaseth , that our affections should not be tied to them , nor our eyes fixed on them , but on his hand who disposeth meanes to his owne ends . It was the sinne of the Israelites to limit the Holy One of Israel , namely to meanes , that when they sawe no meanes , they saw no God : whereas a heart loosed from the meanes , and rightly disposed to the author , doth not stint him neither to the measure of affliction , nor to the time , or meanes of deliuerance . Iob will not tie God to any measure , but commits himselfe wholly to him , saying , If he kill me , yet will I trust in him . For the time of deliuerance , the godly commit it to God , in whose hand times and seasons are : the iust man that liues by faith , makes not haste , Isa. 16.28 . For the meanes of deliuerance , Abraham is secure of it , My sonne , God will prouide : he saw no meanes of the promise , if Isaac were offered , yet he layes him on the altar , on the wood , and receiues him from the dead . 2. Consider , that any good thing is then beautifull , when it is compassed by good meanes . Sathan euer aimeth at one of these two things , to hinder euery thing that is good , or , if he cannot do that , then to thrust it on by euill and vngodly meanes , that he may at least blemish that which he cannot hinder : and , if he cannot ouertake vs in the matter , yet to get beyond vs in the manner of doing it . We must therfore watch in both these , that what we do be warrantable ; as to preserue our selues , and prouide for our families : ( He is worse then an Infidell that doth it not : ) but withall know , that hee is no better then an infidell , that doth it by euill meanes , or after an vnwarrantable manner . 3. Consider , that there is no necessitie , if ordinarie and lawfull meanes faile , to vse vnlawfull . When men say , I must liue , and I must maintaine my family ; here remember , that must is for a King , nay , absolute and vnlimited necessity is for the King of Kings . It is not absolutely necessarie , that thou liue , but so long as God pleaseth : yea , it is absolutely necessarie , that thou rather perish , and not liue , then breake Gods commandement . If thou perish for want of meanes , thou maiest goe to heauen as Lazarus , and exchange a miserable life with an happie : But if to keep thee from perishing , thou loose thy soule , this is to leape out of the pan into the coales . Thou therefore that must prouide for thy selfe and thine , I tell thee , thou must doe it by a moderate and honest care , warranted by the word , and not shift and prole , as if all were fish that comes to net : that is all the necessity that God hath laid on thee , the other is suggested by Satan . 4. Labour to liue the life of faith , which will exclude such distrustfull thoughts and practises . For the propertie of faith is : 1. To beleeue the promises of God , when we see the cleane contrary ; as , when we feele our owne sinnes most , then most to beleeue our owne iustification ; out of the deep with Dauid , yea out of the whales belly with Ionah , and in darkenes with Iob to see light . 2. To see things inuisible , to make things absent , present ; yea God absent present , and to set him continually at the right hand . Moses feared not the wrath of the King , because he saw him that was invisible , Hebr. 11.17 . Elisha being in Dothan feared nothing , when his seruant cried out ; because his eyes were open to see the Angels , as fierie chariots protecting him . 3. Faith is neuer so working as in perillous times , because then there is most need , most vse of it ; then it sets it selfe a worke , and mingles it selfe with the promises of God , by which it quickens and puts life vnto a man , when he is halfe dead : as Psal. 119.49 . Remember thy promise wherin thou hast caused me to trust : it is my comfort in trouble : for thy promise hath quickened mee . Now it bestirres it selfe , to make Gods faithfulnesse and truth his sheild and buckler . Notable is that example of the three children , Dan. 3.16 , 17. who were in present danger of their liues , and cast into an hote furnace : In this danger now their faith bestirres it to prouide for their safetie , not by any yeelding , or blanching , or buckling to the vniust command ; but by furnishing their mouthes with a resolute answer , Be it knowne to thee , O King , that we will not worship this image ; and by preparing their hearts ( through their confidence in God , who was able to deliuer them ) rather to yeeld themselues to the fire and raging flames , then to any part of that commandement . And were faith and Gods feare working in the heart , it would destroy false feares and infidelitie , which Satan preuaileth in mightily , causing men to seeke helpe by vnlawfull meanes , if the lawfull be neuer so little set out of sight . Command these stones to be made bread . ] Here is an inference vpon the former words , If thou be the Sonne of God : vpon a true ground Satan raiseth a dangerous consequence : Christ was the Sonne of God : true . Must he therefore needs make stones bread ? It is an ordinary temptation of the deuill , to inferre mischeiuous conclusions vpon true premisses . God had no respect to Cains sacrifice , as to Abels : Whereas now Cain should haue offered of the best , as Abel did ; and haue brought faith with his offering , by which Abel offered a better sacrifice , Heb. 11.4 . Satan infe●res vpon it , Therefore kill thy brother . Saul receiued no answer of God that was true : but that therefore he should goe to the wi●ch of Endor , was Satans inference , both against the law of God , and Sauls owne law . God is a 〈◊〉 God : a true premisse , and the scope of all the Scripture : but , that Ionah should therefore ●●ie to T●rs●ish , and not goe to preach the destruction of Nini●e , was a Satanicall inference . A man must pittie himselfe , and doe what he can to repell euill from him , and auoid danger : but that Christ should therefore not goe vp to Ierusalem to suffer , was a dangerous consequence of Satan in Peters mouth ; whom therefore Christ calleth Satan . 1. Satan is cunning , and seeketh by mingling good and euill , truth and falshood , to iustifie that which is false , and to draw it on with the truth . If he should neuer speake truth , hee could neuer deceiue halfe so much : therefore he speakes many truthes , to giue credit to his lies : and the same he hath taught all his agents . Doe we thinke , that a false teacher or heretike could do any great hurt , if he should not lay his leauen in a lump of truth ? would not euery man at first reiect him , if he should bring neuer a true doctrine ? but therefore , that his heresie may spread like a gangrene , he comes with a faire pretence of many truths which cannot be denied . Doe we thinke , that the Church of Rome should haue so preuailed in the world , or that Antichristian state should haue beene endured , or could any Papist be suffered in ours or any wel-ordered countrey , if they did not colour all their abhominations and false religion with some generall truths ? if they should not in word and shew hold and recite the articles of faith and principles of our religion , concerning God in vnity of essence and trinity of person , concerning Christ , the Church , &c. were it possible , that any Christian state could beare them , while indeed and in truth they reuerse the whole foundation of religion , and are limmes of Antichrist ? No , their deceit is a mysterie , and walks in darknes , and the maske and vizards of truth with pretence of holines , hath held the swords of Princes from them , which else had long since beene sanctified in their ouerthrow . 2. Satan can doe no other , who cannot speake truth for truths sake : for beeing a lyar from the beginning , he loues not truth , and therefore if he speake truth , it is to corrupt the truth , or to stablish some lie . Lying is the deuills mothers tongue . Ioh. 8.1 . Sam. 28.17 ▪ 18. Satan in the habite of Samuel spake many truths ; as , that the Lord had rent the Kingdome from him , and giuen it to Dauid , ( because he had so spoken he would doe it , and because Saul obeyed not the voice of the Lord nor executed his fierce wrath against the Amal●kites : ) and that the Lord would deliuer him , and the Israelites into the hand of the Philistims the next day , &c. But all this was to feed Saul in his delusion , and hold him in his sinne , as though he were Samuel , as vers . 17. the Lord hath done it , euen as he spake by mine hand : and v. 19. to morrow shalt thou bee with mee , &c. So in the new Testament we haue the deuills confessing Christ to be the Sonne of God , the Holy One , the summe of the Gospel ; and Paul and Silas to be the seruants of the high God , Act. 16. but both Christ and his seruants put them to silence , and would not haue them to speake the truth , because it was to depraue and slander the whole truth , as though Christ and his seruants had beene in league and agreement with the deuills , and so their doctrine had beene not diuine but diabolicall . Thus Satan like a barge-man lookes one way , but rowes another . 3. Satan sees how our nature is easily carried through a generall shew of good or truth , to take in with it error and falshood hand ouer head , without triall or discerning : For though our blessed Sauiour would not confound stones and bread , yet we easily take stones with bread , and serpents with fishes . The whole Masse-booke is but an heape of idolatrous prayers , and ceremonies : but yet because there is some shew of good in it , many Scriptures , and some tolerable and good prayers , with many deuotions , it is wholly receiued without triall , of millions giuen ouer to delusion . 4. Satan the prince of darknes can transforme himselfe into an Angell of light , 2. Cor. 11.14 . and the false Prophets will be confident that the truth is with them : Zedechiah will oppose Micaiah , and Hanani will smite Ieremie , and make yokes against the King of Babels yoke , Ier. 28.11 . The Donatists in Africa cryed out , that the sound Christians were traytors to the holy bookes , and themselues the defendors of them . The Papists at this day crie out with Dioscorus the heretike , I defend the opinions of the fathers , and their whole doctrine is condemned with mine . Let vs learne to be wise and trie before we trust , not taking all things in grosse , but first examining and proouing them : Falshood carries often a shew of truth , and truth often couers falshood : no vice appeareth in his proper colour , but vnder the likenes of some vertue . The Romish whore of Babylon offereth not her wine of fornications in the barke of some poisoned plant , or shell of some poisonfull or venemous creature , but hath conueyed them all into a cup of glistering gold , Reu. 17.4 . and this hath entised the great ones of the earth , who gazed at the glister of the golden boule , but neuer looked what was in it : the glorious stile of Catholike Church , Vicar of Christ , Peters successor , hath deceiued such as liked not to trie before they did trust : and so hath vniuersality , antiquity , fathers , consent , and the like . Eue should haue examined the words of the serpent , and Adam the gift of his wife ; and then neither of them had beene deceiued . The builders of Babel , had they examined the motion before they had made onset , had auoided that confusiō . Abraham should haue tried the counsell of Sarah , before he had taken her maid into his bosome . This examination and triall by the touchstone of the word , will shew the inconsequence of such dangerous conclusions . How lamentably are many great wits and gifts giuen ouer in Popish countries for want of this sound triall , taking their religion by tradition , offering to the shrines of their forefathers , that often they can spend their goods and liues for it , as though it were the onely truth . Let vs labour to auoid these common darts , these falsly concluded conclusions which Satan seeks to haue vs assent vnto : It is a great subtilty of the deuill , by which he ouerthrowes many , and must the more circumspectly be watched against . See some instances of this his stratageme , in matters of faith , and of practise . I. In matters of faith : 1. In the Scripture it is a frequent ground , that God is mercifull : true , therefore ( saith Satan ) be bold in sinne , and deferre thy repentance ; thou mayest repent when thou list . Here is a wicked inference indeede : for there is mercie with God , that he may be feared ; and , Knowest thou not that the long suffering of the Lord should lead thee to repentance ? 2. It is a true ground , that Christ died , and that for all , .i. elect and beleeuers . But Satan saith , Therefore what needest thou care ? why shouldest thou be so precise ? is not Christ a sufficient pay-master ? Yes , but hee paied for none , but for those that walke not after the flesh , but after the Spirit , Rom. 8. v. 1. 3. It is a true ground , that a man must prouide for himselfe and his family , or else he is worse then an infidell . Hence Satan collects , Thou maiest be couetous , thou maiest scrape and scratch together any thing ; an infidell is the worst in the world : and so he perswades a man , that all is fish which comes to net , and any winde good that brings gaine with it . II. In matters of practise , many wayes : 1. Thou art the Son of God , then make these stones bread , thou mayest be a little bolder then other , God will not be so angry with thee . Here see a plaine Satanicall inference : For the child of God must honour his Father , Mal. 1.6 . and feare to offend him . If I by profession draw neere vnto God , I must the more sanctifie my selfe , and grace my profession . 2. If thou beest a man , a gentleman , a man of valour , do not put vp this wrong , but reuenge this quarrell : els euery one will point at thee for a dastard . Here is another deuillish conclusion : for a man must not step into the place of God , who saith , Vengeance is mine , and I will repay : and a Gentleman must be of gentle behauiour , not sauage , fierce , and cruell : a man of valour must passe , by offences : It is the glory of a man to passe by an offence , Pro. 16.32 . 3. If thou beest an honest fellow , drink , sit bare vpon the ground , and pledge so much to such and such a freind , drinke a health to that and the other boone companion . But the inference is like the former : it warres with honestie and ciuilitie , to drinke and swill till health bee drowned , and reason banished , and the partie sorted with the bruit beasts . 4. If thou beest a good Catholike , a true Romanist , defie these heretikes , die for the Romish religion ; but before thou diest kill thy Prince , cut the throat of thy countrey , blow vp the Parliament-house , so shalt thou be a Martyr presently . But a true Catholike cannot be a limbe of Antichrist , cannot be a traytor , cannot be the deuils martyr ; though a false Catholike , a false-hearted Romanist may be a foxe , a Faux , an incendiarie , a Clement , a Rauilliac , a Catholike villaine , or vniuersall mischeife . 5. But thou art now in danger , therefore now deny thy profession , forsweare thy religion , abiure Christ , at least cast one graine into the fire at the Emperours commandement . Here is an other deuillish conclusion vpon a true premise : for God bids mee in danger drawe neare vnto him , and not renounce him , or go further from him : Christ did not by any euill meanes auoid danger for me ; and he hath said , he will denie him before men and angels , that shall denie him in this world . And the further from God , the nearer to danger . 6. Thou art a man of learning , and in a populous place ▪ why , shew thy learning sometimes , and preach aboue the peoples capacitie ; thou canst speake tongues , do so , and studie to be more eloquent . Here is Sathans Sophistrie and learning vpon the learned : the ground is often true , the inference false and dangerous : the Apostle Paul was a man of learning , and in a populous place at Corinth , but he thought nothing worthy to be known , but Christ and him crucified : neither stood his preaching in the enticing speach of mans wisedome , but in plaine euidence of the spirit , and in power , and that for good reason , 1. Cor. 2.2 . ●6 . And can I thinke that Satan hath any care of edifying my people ? 7. Thou art a man of knowledge and vnderstanding , why doest thou heare sermons so diligently , seeing thou knowest enough , yea as much as the Preacher can tell thee ? A wicked inference of the Prince of darkenesse : for true knowledge empties the heart of pride and presumption , and the more I knowe , the more I had need be stirred vp to practise , that my stripes be not the more . 8. Thou art an ignorant man , thou vnderstandest not sermons , why then doest thou follow them , or read the Scriptures ? A wretched conclusion : the more ignorant I am , the more I need vse the meanes of knowledge ; the lesse I vnderstand , the more I had need be taught . But this ignorance is one of the cheife pillars of Satans kingdome . Obiect . These Preachers agree not among themselues , and therefore I will beleeue neuer a one of them . Ans. Thou must search for wisedome as for siluer , and for vnderstanding as for gold . 9. Thou art a man of good conscience , of much integrity , aboue other Christians ; and if thou beest so , then separate thy selfe from these mixed companies of godly and profane , Come out from among them my people , least yee partake of their plagues ; separate from their preaching and prayers , from their fellowship and companie , from ciuilitie and salutation ; thou maiest eat their meate , but say not grace with them ; pray for them , not with them . Ah , but if my conscience be good , I must not forsake the fellowship , as the manner of some is , Hebr. 10.25 . as knowing , that such pure assemblies cannot be found vnder the whole cope of heauen . And if we would fence our selues against these wicked inferences of Satan , we must carefully obserue these rules . 1. Beleeue not euery spirit , but prooue the spirits whether they be of God , 1. Ioh. 4.1 . as goldsmiths separate gold and drosse , and examine euery peice of gold by the touchstone . 1. Thess. 5.18 . Trie all things . 2. Compare doctrines , and the reasons of them with the Scripture : if a doctrine disagree from any part of the word , it is erronious and dangerous ; as namely that of the reall presence , which impugnes the article of Christs ascension . 3. Hold fast that which is good , 1. Thess. 5.18 . When we haue considered and knowne truths , we must with Mary lay them vp in our hearts , to be readie to serue our vse . Commaund these stones to be made bread . ] We haue considered the scope of Satan in this first temptation ; which was , 1. to impugne the word of the Father , proclaiming Christ his Sonne . 2. to shake the faith of Christ. 3. from consideration of his present estate , to bring him to doubt of his Fathers prouidence . 4. to vse an vnlawfull meanes to releiue himselfe . We haue heard also what a dangerous inference he bringeth vpon a true ground . Now we come to the more speciall handling of the suggestion it selfe ; wherein we shall see how cunningly Sathan conuaies it , and how instantly he followes it , implying in these few words ; 1. that it is an easie thing : say the word , or Command , here is no labour : and beeing so easie , why should Christ sticke at it ? 2. that it is now fit ; here is an obiect ready , here be stones , these stones . 3. that it is harmelesse , onely a proofe of the power of the Sonne of God , and in reason what should Satan haue gained by it ? and Gods Sonne cannot sinne , nor God be angry with his Sonne . 4. that it is a necessarie thing : is it not necessarie for a man that is ready to starue , to eate and procure bread ? If he will liue , he must eate . 5. that it is a glorious thing , to command stones : I say not Pray , ( for by prayer as great things as this haue been done ; the sea dryed , fire turned into water , the Sunne staied in his course , to stand still , yea and goe backe ) but command by thine owne proper power . 6. that it is a work of speciall vse , not onely for the releefe of thy selfe in this want , but to satisfie me ; for if thou makest stones bread , I will confesse the finger of God , and beleeue thy Fathers voice , that thou art the Sonne of God , and accordingly account of thee : and so shall all that shall come to the knowledge of this great and extraordinarie worke . 7. that it is not vnreasonable : to command a fewe stones to be made bread , will be no hurt to any man ; and if thou wilt not transubstantiate many stones , turne but one stone into bread : so it is , Luk. 4.3 . Say to this stone that it bee bread , in the singular number ; whereas it is probable , that at first he offered him many , or all the stones in the place , which Matthew recordeth : if Christ thinke that too much , he will be content that he turne but that one into bread , as Luke hath it . 8. the Sonne of God should demeane himselfe as the Sonne of such a Father , who is heire and Lord of all things : mee thinkes thy estate is not suited to thy person ; and therefore by this action manifest that which thy estate doth not : and if thou doest not , giue me leaue to doubt of thy person , and take thee for an impostor . It is an ordinary temptation of the deuill to shake the faith of Gods children , to mooue them to turne stones into bread : For as he dealt with Christ in want , Christ was hungry , and the deuill shewes him stones , let him turne them into bread if he will : so is it with men who are tempted in like manner , if they be in want : Bread you must haue , What neede I tell you of so sensible a want ? and therefore shift for your selfe , here be stones , at least one stone in time of need , turne it into bread , why to help your selfe you may vse a little extraordinary or vnwarrantable meanes . When Satan seduced Eue , he perswaded her to turne a stone , or rather an apple into bread : why , thou seest how God enuies your full happines , and doest thou beleeue his word to be true ? no , no , it is but to keep you from beeing as Gods , which , what an excellent estate it is , you now know not . Esau was very hungry when he came from his hunting , and he must die if he turne not a stone into bread : and as Satan neuer goes without his stones , that is , his obiects , so there was a messe of broth readie , for which profanely he sold his birthright : I am almost dead , and what is the birth-right to mee ? Saul was extreamely haunted and vexed , and knew not what to doe with himselfe ; God was so farre out with him as hee answered him no way ; and now hee must get him to another patron , and who is fittest for him , who is gone from God , but the deuill ? He must now seeke a familiar to answer him , 1. Sam. 28.7 . the stone is not far off , there is a witch at Endor , and he can eate no bread but from her hands . There be two especiall reasons or occasions , whence Satan groundeth and followeth this temptation of turning stones into bread : 1. the auoiding euill : 2. the procuring of some apparent good ; both which he knowes our hastie inclination vnto . I. In auoiding troubles he layeth two snares , and hath two plots : 1. To turne stones into bread , by vsing some vnlawfull meanes . Abraham to saue his life may lie , and entreat Sarah so to doe . Dauid , thou art in danger , flie to Achish , play the foole and dissemble , thou seest no way else left , deuise a way of safety beyond Gods. Peter , thou art now in the midst of thy Masters enemies , if thou turnest not stones into bread , and helpe thy selfe by lying , swearing , cursing , and denying thy Master , looke for no other then to die with him . Thou that art a poore man , seest hard times as if thou we●● in a wildernesse , and here is nothing but stones , no way but to turne them into bread , thou canst not liue if thou dost not lie , or steale , or sweare , or be vniust ; pouertie and danger shall come armed vpon thee . 2. If we cannot thus help our selues , but the euill continues , then Satan solliciteth vs to repine and murmur within our selues . Psal. 116.11 . I said in my distresse , that all men are lyars : and 31.22 . I said in my hast , I am cast off : And this , to bring vs to disclaime confidence & waiting vpon God any longer ; as Iehoram said , 2. King. 6.33 . this euill is from the Lord , and shall I attend any longer vpon him ? Thus he daily shewes vs our crosses , as so many stones to mooue vs to impatiencie , and gaine from vs our affiance in God , that hereby he may both pull and drawe vs from our strength , and help , and glory from God. Both these are apparent in this dart against Christ. II. In the purchasing of some apparent good , he knowes the hast of our vnbeleeuing hearts aswell as in the former , and how easily we are brought to turne stones into bread . In the matter of the world , what a number of men are there of this trade , which we may fitly call the deuills Alchymistry ? Some by extortion , vsury , and oppression makes stones bread ; as many land-lords iust of the deuills last , that by racking their rents would haue the tenant get bread out of stones : nay not so mercifull as he ; for no doubt , if Christ had made bread of stones , he would haue let him eate it ; but so will not these , but eate vp bread , and sweat , and all . This is called bread of violence and oppression , Pro. 4.17 . and because beeing made of stones it is hard of digestion , it needeth a cup of wine , which is at hand too : for , they eate the bread of wickednesse , and drinke the wine of violence . Others by deceit and subtilty turne stones into bread , and glorie when they can goe beyond their brethren , by trickes of wit or cunning : and this seems to goe a step beyond the deuill , who would haue Christ turne stones into bread , that is , something into something ; but these would turne nothing into bread , but onely liue by their wits . Salomon calls all bread thus cunningly changed , stolne bread , and bread of deceit , which seemes sweet in the mouth : but that ye may know whence it comes , he tells you that for all that it returnes to his former propertie : Pro. 20.17 . The bread of deceit is sweet to a man , but afterward his mouth is filled with grauell . Both these the Apostle condemneth , 1. Thess. 4.6 . Let no man defraude or oppresse his brother in any matter : for the Lord is the auenger of all such . In procuring health in sickenesse , or helping our selues to recouer our losses , he easily perswadeth vs to witches , sorcerers , and to try many vnwarrantable conclusions , and enforceth them strongly , perswading vs else that we shall miscarrie and perish by our owne negligence . This shewes vs that Satan neuer comes without stones , that is , obiects of his temptations ; at least he hath one stone , which if he offer , he seemeth reasonable . Hee hath not onely a Bathsheba for Dauid , but euery man hath his seuerall Bathsheba , some deare lust or other , which Satan will still be feeding his eyes and senses vpon : Nay , as Mar. 5.5 . in the parties possessed , he armed them with stones against themselues , and made them beat themselues with stones ; so out of our owne scrip he fetcheth stones against vs , he knoweth the inclination of our wills , the streame of our affections , the constitution of our humours , the predominant desires of our hearts , and accordingly assaulteth vs. Nay , not onely in euill things , but in the best of all he wants not one stone or other against vs : Euen the tree of life it selfe ( a sacrament of Gods couenant of life ) will serue his turne ; and he wisheth not Eue to eate all the apples on it , but seemes very reasonable while he offers but one . In comming to the word , and sacraments , and prayer , he is content if a man bring but one stone in his heart , one sinne , either hardnesse of heart , that the seed may fall in stony ground ; or vnbeleefe ( for how know you that this is the word of God ? ) or couetousnesse , which is as thornes to choake all ; or malice and enuie ( for then God will put none of his pretious liquor into such a fustie vessell : ) or wandring thoughts , or dislike of the Preacher , or any other lust ( though but one ) he cares for no more . We should therefore neuer goe without our fence in our owne houses , or in Gods houses , that we may escape the danger of this battrie . Yea , let vs watch Satan in base and despised things , as an apple , or a stone , in idle words or vnfruitfull speaches , in the matter of a pinne or any small trifling matter : for euen in these things he can get much aduantage , and sow discord between the nearest of all , euen the husband and wife . This teacheth vs , that the scope of all Satans profers , is to make men earthly-minded : he cares not how much men be addicted to seek bread , yea he would haue thē so eager of bread , as rather then want it , to get it out of stones : for 1. He would fill the heart with these base desires , that there might be no roome for better . 2. He knowes , that if he can make a man a seruant to the world , he cannot serue God : hee cannot serue two Masters commaunding such contrary things . 3. He knowes this runnes with nature , and in the channell of our corruption since the fal , to which we are easily perswaded , and very hardly ( if euer ) recouered backe againe . God in his word deales cleane contrary , and euery where reineth vs in , where Satan spurres vs forward : that cals vs out of the world , forbids vs to seek● , that is , immoderately the bread that perisheth ; calleth vs to heauenly-mindednes ; to conuerse and traffike in heauen ▪ and send our affections aboue ; to seeke after Christ the bread of life ; to giue all diligence to make our election sure ; to seeke the Kingdome of God. From whence , when we finde our selues strongly set vpon this world , with neglect of better things , to scrape and gather bread and things for the body , we must labour to espie Satans suggestion in it , together with our owne inclination to swallow downe all such temptations , and forthwith to cast our eyes vpon such Scriptures as may be back-biasses to our naturall motion . Note the cold comfort that Satan affoards his followers : when they need bread , he offers them stones , as with Christ here . Matth ▪ 7.9 . what man is there among you , that if his son aske him bread ▪ will giue him a stone ? as if he had said , No father that loueth his child , can be so vnnaturall ▪ but Satan , who cannot but be an vnnaturall murtherer , here for bread offers the Sonne of God a stone . It is cleane otherwise betweene God and his children : for if fathers which are euill , can giue good things to their children , much more our heauenly Father giueth good things to them that aske him , euen things according to their neede : Your heauenly Father knoweth that ye stand in need of all th●se things . If they haue need of Christ the bread of life , he giues them this bread of life : If they need the Holy Ghost , he giues the Holy Ghost to them that aske him , that is , not onely beginnings of grace , but increase of it in greater measure , and a comfortable feeling and fruition . If they need temporall mercies , he giues them more then they aske , as Salomon , yea aboue all they are able to aske or thinke . Who would not thinke himselfe happie to bee Gods fauourite rather then stand to the deuills wages , who for bread will reach him stones ? The way to get bread , is not at the deuills appointment to turne stones into bread ▪ or vse vnlawfull meanes ▪ but , 1. To feare and serue the Lord ▪ Exod. 23.25 . If thou wilt serue the Lord thy God , he shall blesse thy bread and thy water : the good land ▪ and all the fruits of it were promised to the Israelites ▪ so long as they were homagers to God : no good thing shall be wanting to such , Psal. 34.10 . If we serue him , we shall neuer need turne stones into bread , euen as Christ here did not , who refusing Satans offer was refreshed of the Angels . 2. To liue in an honest and lawfull trade of life painefully : Gods ordinance is , that in the sweat of thy browes thou must get thy bread : the earth brings not forth so naturally now as at first , yet at first Adam must till the ground . 3. In our lawfull calling to depend vpon Gods blessing , which maketh rich , leauing all the successe to God : and this will make vs content with that estate which God maketh our portion by good meanes . VERS . 4. But he answering said , It is written , Man liueth not by bread onely , but by euery word that proceedeth out of the mouth of God. IN this answer of our Sauiour repelling the Tempter , 4. things are to be considered : 1. the manner . 2. the affection , negatiue , Bu● . 3. the matter of it , a testimony of Scripture , It is written . 4. the parts of this testimony : 1. negatiue : man liues not by bread onely : 2. affirmatiue , but by euery word that proceedeth out of the mouth of God. The manner and quality of the answer appeares in the whole answere , that it was 1. a reasonable , 2. a meeke , 3. a modest answer . First , it was a reasonable answer : our Lord did not shake off the Tempter without an answer , though he deserued none ; but , to shew that he did not refuse the motion , of a wilfull minde , but vpon iust ground , he makes him a sufficient answer : whence our Sauiour would teach vs , that Doctr. If we be to deale with our most deadly aduersaries , suppose them as malicious as Satan to Christ , yet we must doe nothing , nor speake nothing of a wilfull minde , but take the guide of reason ; and the ground of conscience with vs. For , 1. the will of man not ordered by reason , is like a wilde colt without a rider , most vntamed and vntractable , most hatefull to God , and most hurtfull to men : and a note of men reserued to the iudgement of the great day to be punished , i● , to be presumptuous and stand in his owne ●onceit , 2. Pet. 2.10 . 2. Reasonable men must haue reason for their actions at the least : for herein i● a difference between the beasts and men , they are lead by sense and appetite , but men by reason , from which if men depart , they degenerate into beasts , beeing lead with sensualitie , 2. Pet. 2.12 . 3. Our Sauiours example carrieth vs further , that we should not onely be lead by reason in our affaires , but by reason sanctified and renewed , reason directed by the word : and this not onely here , but in all his course of life : Mar. 10.40 . when he refused the vnreasonable request of the sons of Zebedeus , he gaue a iust reason , saying , It is not mine to giue , but shall bee giuen to them for whome it is prepared : I must not giue the cheife seats in my Kingdome according to kinred and affection , but according to my Fathers election . When he rebuked Peter , and called him Satan , he giueth a reason for such vnwonted sharpenes ; For thou art an offence vnto mee , thou sauourest not the things of God , thou wouldest hinder mans redemption , and Satan could haue done no more , Matth. 16.23 . Act. 1.7 . when the Disciples would knowe of Christ at his ascension , when he would restore the kingdome to Israel , he denies their request , and giues a reason , It is not for you to know this , my father hath put times and seasons in his owne power : yee haue another taske , to be witnesses to me , &c. intend this , looke to your Apostleship . Vse . This reprooues the frowardnes and vnreasonable wilfulnesse of men , and especially in their dealings with their aduersaries , taking violent courses , not respecting conscience , religion , nor reason it selfe , but standing vpon their will , and saying , This I will doe , let see who shall hinder me , and let him vndoe it if he can . Now perswade this m●n , Oh , but let not passion guide you , but shew your selfe a man , cast away this impotent and womanish reason , to such as are bruitishly destitute of reason , I will because I will ; No , he is an enemie to all your perswasion , his will out-runnes his wit and reason , his lust is his law , his conscience , and his religion . But if any thing can reclaime such a man , if he bee not rather an heathen then a Christian , let him set Christs example here before him , who would not be wilfull without reason to the deuill himselfe in a most deuillish motion ; and wilt thou to thy brother , to thy neighbour , yea to thy wife , children ? &c. Either set thy selfe to walke in thy Lords steps , or get thee another Master . Secondly , this answer of Christ was a most meeke answer . Christ was omnipotent , able with a becke to haue confounded the deuil ; he might by his power haue driuen him backe to hell , and made him actually know and confesse he was the Sonne of God ; but he would not for sundry reasons : 1. To teach vs. that ( as he did ) we must rather ouercome Sathan by humilitie and patience , then by power ; as Christ obtained his full victorie not by maiestie , but by abasement and passion . 2. To teach vs , that when we suffer indignity and wrong of euill men , as Christ here of the euill one , wee should rather turne our selues to doctrine , and conuincing them by the word , then to reuenge : so did Christ. 3. That wee might hence knowe the power of the word of God , a part of our spirituall armour , euen the sword of the Spirit , put into our hands by God to foile and vanquish him by : for the whole combate of Christ was exemplary , nay he sustaines here our person , and weilds our weapon for vs. 4. Christs humilitie and meekenes was now a fitter weapon then power and glorie , in two respects : 1. to the greater vexation of the aduersary , who thought himselfe so strong and cunning , as no flesh was euer yet able to resist him , onely he knew God had him in chaines ; but now he is foyled by the seed of the woman , by the wisedome and weakenes of Christ as man , and not by his diuine power as God. 2. Christs meeknes lets him goe on , and passe through all his temptations , to his greater and vtter ouerthrow and silence : for if Christ by his diuine power had cut him short at the first , hee would haue said , that God fearing his weakenes would not suffer him to be tempted , or not to abide in temptation : Now his mouth is shut , Christ the sonne of man foyles him . 5. To comfort vs : 1. By shewing vs that there is something else besides diuine power , to ouercome all hellish and Satanicall power withall : for else we that want diuine power , and are weaker then water , could haue small comfort : but now we see Satan may bee ouercome of weake men , by the meanes that Christ vsed , as fasting , prayer , and the word of God. 2. By perswading vs , that if Christ in his humility and abasement could encounter and foyle Satan , much more can he now helpe vs , beeing in his glorie and exaltation . If he can rescue vs out of the mouth of the roaring lyon , when himselfe is as a lamb before the shearer , much more when hee shall shew himselfe the mighty lyon of the tribe of Iudah . Hence note , that Christ cut not Satan here so short as he did sundry wicked men , nay as he did some of his beloued Disciples ? Peter , how sharpely was he checkt for disswading Christ from Ierusalem and , Ioh. 21.21 . when he asked curiously concerning Iohn , what he should do ; Christ said , What is that to thee ? so he might haue said to Satan , What is that to thee , whether I be the Sonne of God , or no ? but he doth not . 1. Not because he loues his disciples and Gods children worse then Satan , but because the deuill and wicked ones must be let go on to the height of impietie , as Satan here : and Iudas , how patiently did Christ beare him all the while ; yea at his apprehension calling him friend ? they goe on to confusion without checke or bands almost in their life and death : But he will take vp his children in the beginning , they must not bee let runne too farre , as good Parents reclaime their children timely . 2. God declares his power in taking the wicked at the height , as Pharaoh : Rom. 9.17 . for this cause haue I stirred thee vp , that I might shew my power in thee , and that my name might be declared to all the world : if Pharaoh had been taken at the first , the Lord had neuer had such glorie of his ouerthrowe . 3. The Lord hereby declares his long patience to vessels of wrath , Rom. 9.22 . all which bountifulnesse and patience , because they abuse , and are not lead to repentance by it , they are excuseles and condemned iustly , as hauing heaped coales of wrath on their owne heads . Who could so long haue endured Pharaoh , but patience it selfe ? 4. The Lord hereby declares the riches of his glory vpon vessels of mercie , whom he hath prepared to glorie , Rom. 9.23 . for as he hath prepared them , that is , decreed to glorifie them , so hee daily prepares them to glorious vses , as we doe our vessels by rubbing and scouring , separating corruption from them , and the rust of sinne by his rough handling them , iudging them in the world , not to condemne them with the world . If the Lord be not so quicke with thee in his corrections as with others , thou hadst need be the quicker with thy selfe to iudge thy selfe , and see what estate thou standest in , that thou be not in the vpper staires and roome of sinne . Take heed of thy selfe , when God lets thee alone to thy selfe . The greatest iudgement of all , is , not to be iudged at all . When a man hath cast off his sonne , and lets him runne his owne riotous wayes , as carelesse what becomes of him , it is a certaine signe he shall neuer enioy his land : so is it with God , and the sinner pacing on without controule in his sinne . If Christ be thus meeke and patient with Satan himselfe , and God vse so great patience to vessells of wrath , this commendeth vnto vs the grace of meeknes towards our brethren much more . 1. This is the commaundement of our Sauiour , who was a speciall Schoole-master of meeknes , Learne of mee , for I am lowely and meeke : He was herein testified to be the Sonne of God , because the Spirit descended on him in the likenes of a meeke and harmelesse doue : and thus we must testifie our selues the Sonnes and children of God , by the lighting of the same Spirit of meeknes vpon vs , Gal. 6.2 . 2. A meeke spirit is much set by of God , and preserueh peace with men , by soft answers and readines to forgiue and passe by offences . This reprooues men of a fiery and furious disposition , men as meeke as rough Esau ; right Ismaels , their hand is against euery man , and euery mans hand against them , like Lamech who if he be prouoked , will reuenge a word with a blow , a scoffe with a stab . But others , let them alone , offend them not , you shall haue them meeke enough , tractable enough : but mooue such a one but a little by a word , or the least neglect as may be , Oh he is presently as meeke as Dauid at Nabals churlish answer , he will kill and slay , euen all , presently in his hote blood . But is this Christian meeknes , to be so boisterous like a sudden winde , which thy selfe scarce knowes whence it is or whither it tends ? no , but a brutish meeknes ; for euen the beasts will scarce stirre vnprouoked ; nay we say the deuill is good so long as he is pleased ; and thou art good no longer . But thou that art so impatient , and thus betrayest thy meekenes toward thy brother , what wouldest thou doe , if thou hadst the deuill in hand , as Christ had here ? Also this makes against railers and scoffers of others : for Christ railed not on the deuill himselfe , nor would ouercome him otherwise then by humility . Thirdly , this answer of Christ was a most modest answer . Satan would haue him confesse himselfe the Sonne of God , this he denieth not , nor yet affirmeth , but modestly acknowledgeth himselfe a man , Man liueth not by bread onely . The like wee may note elsewhere , beeing called to his confession before the gouernours ; If he were the King of the Iewes , Matth. 27.11 . If he were the Christ , Luk. 22.67 . If he were the Sonne of God : he did not directly affirme it , but either , Thou sayest it , or yee say that I am , not denying , but modestly assenting ; and ordinarily he called himselfe the sonne of man , not the Sonne of God : teaching vs by his example , when we speake of our selues , to speake modestly . Paul beeing to speake of great things of himselfe , speaketh all in anothers person , 2. Cor. 12.2 . I know a man in Christ aboue 14. yeares agoe , &c. taken into paradise , &c. and Iohn , speaking of himselfe , saith , And when Iesus saw his mother , and the Disciple whome he loued : and , who leaned on Iesus at supper , chap. 19.26 . Alas how farre are we degenerate from this our patterne , who if we but the sonnes of meane men , we will stand vpon it much more then Christ did vpon beeing the Sonne of God ? we will pride it out , and ruffle , and bragge , and beare our selues vpon our ancestors , if they be stept but one steppe aboue the lowest : Christ , whē he had good occasion , would not scarce professe himselfe the Son of God , beeing of another manner of spirit then that which breathed out that bragge in the temptation afterward , All these will I giue thee . Now to come to the second point in the answer , namely the affection , But Iesus answered , and said , ] The coniunction discretiue sheweth our Sauiours disagreement from Satan , and that his answer is negatiue to the temptation : for although Christ both might by that miracle of turning stones into bread , haue shewed himselfe the Sonne of God , and now needed bread beeing hungry , yet he would not yeeld to Satan . Quest. But seeing Christ , who as God could haue turned stones into sonnes of Abraham , could much more turne stones into bread , so easily by his word ( for if he had spoken to the stones , as Satan desired , certainly they would haue had eares to heare him : ) why would he not doe it ? what hurt had it beene ? Answ. 1. Miracles must confirme faith in beleeuers vnto saluation , Ioh. 2.11 . but Christ knew the deuill could not beleeue , if he had all the miracles in the world . Besides , he had euen now heard the Fathers voice , testifying Iesus his beloued Sonne ; and Christ knew , if he would not beleeue the fathers voice , he would not beleeue for the sonnes miracle . 2. Christ would not by this miracle giue the least suspition , that either he distrusted his Fathers seasonable prouidence , or that hee would depend for his preseruation vpon the meanes , but vpon his Fathers word : he was in his Fathers worke , and lead by the spirit into the wildernesse , and therefore knew he should not want necessaries . 3. It was an vnseasonable motion , it was now a time of humiliation , of temptation , of affliction , wherin it was fit to auoid all shew of ostentation , which was the scope of the temptation : for Satan would onely haue him to shew what he could doe for a need , for a vaunt of his power . Now in a time of serious humiliation to aduance himselfe by a miracle , had been as seasonable as snow in haruest . 4. Christ would not giue the least credit to Satan , nor doe any thing at his desire , were it good and profitable which he suggesteth : for his end and issue is euer wicked and deuillish : yea , he would shew , how he contemned the will of the tempter ; for he is not ouercome , vnlesse he be contemned . 5. Christ Iesus beeing the wisedome of his Father wel knew , that Sathan grossely dissembled with him : for he spake as if hee wished we●l vnto him , and would haue his hunger satisfied : but could he indeed respect the releefe of Christ ? did he desire Christs preseruation and welfare ? knew he not that he was the promised seed , that must breake his head , and destroy his works ? and therefore seeing Christ knew , that Satan must needs seeke his destruction in all his attempts , he had iust cause to yeeld to none of them all , though they seemed neuer so beneficiall . In that Christ here would not make his Diuinitie known to Satan , neither by word nor miracle , we may note , that Christ will not purposely make himselfe knowne to such as hee knowes will make no right vse of him . Luk. 22.8 . when Herod saw Iesus , he was exceeding glad : for he had heard many things of him , and hoped to haue seene some miracle : But Christ would not worke any signe in his presence , because he had wrought workes enough alreadie to prooue him the Son of God : neither was it fit to prostitute the power of God , to the pleasure of a vain man , who would haue made no right vse of it . Matth. 12.39 . this euill and wicked generation seeketh a signe , and none shall be giuen them saue the signe of the Prophet Ionah . Why ? had they not infinite signes and miracles both then and afterward ? Yes , but they had none such as they would haue : for they would haue some extraordinarie signe ; as Matth. 16.1 . Master , shew vs a signe from heauen : as if they had said . Either cause the sunne to stand still , or go back , as in Ioshuahs and Hezekiahs daies ; or the Moone to stand , as in Aielon ; or call for an extraordinarie tempest of thunder and raine , as Samuel did , which made all the people to feare the Lord and Samuel exceedingly , 1. Sam. 12.18 . or call for fire from heauen as Elijah did . These and the like they thought beseeming men of God : as for turning water into wine , restoring of sight and legges , &c. those they saw little power in . But why would not our Sauiour giue them such a signe as they desired ? Surely he had iust reason , the same in this our doctrine ; for they did not desire it for a good end , but ( as Luke saith expressely ) to tempt him : not to helpe their infirmitie , but to feed their curiositie : neither to increase and strengthen faith , but to nourish their infidelitie . For had that bin their end , had they not beside the doctrine of the Prophets , and the fulfilling of the promises , the blessed doctrine of the Sonne of God , of whom some of themselues said , Neuer man spake like him ; and for the confirmation of that , many and mighty powerfull miracles , which were signes from heauen , shewing that he was from heauen ? And yet for all this they beleeued not . So , Matth. 27.42 . the high Priests , Scribes , and Pharisies said , If he be the King of the Iewes , let him come down from the crosse , and we will beleeue him . No doubt , Christ could , but he would not ; not onely because it was an houre of darkenes , but because he knew they would neuer haue beleeued him : Psalm . 22.22 , 23. I will declare thy name to my brethren , to the seed of Iacob , to Israel . 1. This practise of Christ is answerable to his precept , Matth. 7.6 . Cast not holy things to dogges , nor pearles before swine . By holy things and pearles , are meant the things of Gods Kingdome , Christ and his merits , &c. so called , both to shew the excellencie of them in themselues , being aboue all pearles , Pro. 3.14 . as also our dutie , to prize and lock them vp in our hearts , and keep them ( as we do our pearles ) safely in our memories . By dogges and hogges , are meant malicious and obstinate enemies , conuicted of enmitie against Gods word , of whose amendement there is little hope : euery man naturally is an enemie to God and his word , and so a dog and a swine ; as Christ called the heathens and Gentiles , It is not lawfull to take the childrens bread , and cast it to dogs . Now to such as these we must preach and offer the Sacramens , yea Christ offered himselfe and came to call sinners : but when his word and miracles were reiected , and himselfe euill intreated , as among the Pharisies , then saith Christ , Let them alone , they are blinde leaders of the blind . 2. Christ shewes himselfe vnto none but such as he loueth , and loue him , Ioh. 14.21 . and this was the ground of Iudas his speach , Lord , what is the cause , that thou wilt shew thy selfe to vs , and not to the world ? the world sees him not ; for none seeth him but to whome he sheweth himselfe ; and he sheweth himselfe to none but such as loue him ; and none loue him , but such as loue his word , and keepe it , vers . 23. 3. This was one cause , why Christ spake so many things in parables , that such as would be blind might not see ; and such as would not make a right vse of his holy doctrine , might not vnderstand , Matth. 13.13 . For many that heard them , let them go without further question in a carelesse manner , whereas the disciples of Christ inquired of him his meaning , and one learned of another ; and so that which for the difficultie draue others away , became in this manner of teaching , much more easie and familiar , yea much more perspicuous and cleare then any other . 4. Neuer could extraordinarie means , conuert such as beleeued not the word , the ordinary meanes : and therefore Christ neuer or seldome gratified the Scribes and Pharisies with miracles or extraordinarie meanes , because they resisted his doctrine , person , and workes : or if any wicked men saw any of his mighty workes and miracles , they saw not himselfe in them ; as Pharaoh , what a number of miracles saw he ? yet he was neuer the better , he would not acknowledge God nor his seruants : and in the wildernes , they who saw miracles euery day and moment , yet not beleeuing the word of God in them , were neuer the better ; the arme of the Lord was not made bare vnto them . Ignorant persons , that knowe not Christ , no● desire to knowe him , are in a wofull estate , beeing such as Christ counts vnworthy to reueale himselfe vnto : and therefore he either keeps the means from them , or leaues them without grace to make an holy vse of them . In worse case are they that haue the meanes , and yet no tast of them , no reformation by them : their couetousnes , their pride , their drunkennesse and vncleannesse will not be left ; as many that come to Church to heare the word and receiue the Sacraments , and yet are no better then dogges and swine , and altogether vnreformed in their liues and courses . Some draw the word of God into question , and would be taught by Angels , or miracles , as Satan here : but Christ will not make himselfe knowne to them no more then to him : so saith Abraham to Diues in hell , when he denied his request , They haue Moses and the Prophets , if they will not beleeue them , neither would they beleeue if one should rise from the dead . Some are resolued to liue as they list , let the Preachers say what they can : whereas he that is in Christ , to whom he reueales himselfe , is a new creature : for Christ speakes to the heart , not to the eare onely . Others say , they are decreed to life or death , and therefore , doe what they can , they cannot change Gods minde , and hence neuer goe about to change themselues : But , had Christ shewed himselfe to these , he would haue directed them to the meanes of sauing knowledge , namely to the Scriptures which testifie of him , Ioh. 5.29 . and to faith , which vnites to him , and to the fruits of faith , which testifie the truth of it , to his glory and their comfort . Others will be saued by faith alone , and by a profession of the Gospell , and so neglect the workes which iustifie it , and the power of godlines : whereas , if Christ in the Ministry had reuealed himselfe to such , he had quickned their faith , and not left it as a carkase : for faith without workes is dead . Others , poore simple people , will be saued by mercy alone , and neuer labour for knowledge , faith , or true feeling of their owne estate , and care not how sinne abound , that mercie may abound much more : But , had Christ met with them , he would let them see their misery in the causes and effects , and teach them to hunger after mercie in the meanes , and , hauing obtained it , to goe and sinne no more , least a worse thing follow . Others , disclaiming the doctrine of mortification , and selfe-deniall , therefore dislike the word as too straite a doctrine , stripping them of their pleasures and profits : and hence some hold on in their lusts , some returne with the swine to their wallowing in the mire , they cannot die to sinne , they cannot liue without laughter , mirth , and sports : Whereas , had Christ reuealed himselfe vnto them , hee would haue taught them , that his yoke is an easier yoke then the yoke of sinne , and that there is no sound comfort but in mortified affections and actions . Whosoeuer would haue Christ reueale himselfe fully vnto him , must labour to be thus qualified : 1. He must be humble : for he teacheth the humble in his wayes , Psal. 25.9 . but the proud he sends empty away ; as raine makes vallies fruitfull , but falls off the mountaines , which are therefore barren . 2. He must long and desire to meet Christ in his ordinances : for Christ is the scope of the word and Sacraments : therfore desire to know nothing but Christ crucified ; goe to the tents of shepheards where he hath told thee thou shalt meet him . And this desire , if it be sincere , will vent it selfe in earnest prayer , to be taught of God , Teach me thy statutes , Oh open mine eyes , that I may see the wonderfull things of thy law . And it hath a promise to be answered , Ioh. 14.21 . I will loue him , and shew my owne selfe to him . 3. He must haue a conscionable indeauour and industrie to obey that part of Gods will , which he reuealeth vnto him : Ioh. 7.17 . If any man will doe his will , hee shall knowe whether the doctrine bee from God or no. The third part in the answer , is the matter of it , a testimony of Scripture , It is written . ] Christ might haue oppressed the deuill by his diuine power , but , beeing as man to be tempted , he would as man ouercome : 1. to magnifie mans nature . 2. to torment Satan the more : and 3. to teach vs how to ouercome him . And by this his practise he giues to vnderstand , that , The word written is a chiefe part of our spirituall armour to foyle Satan by ; yea indeed the principall weapon of our spirituall warfare is the word of God. 1. Eph. 6.17 . Take vnto you the sword of the Spirit , which is the word of God : and therefore , as a sword , it serues 1. to defend vs : 2. to wound Satan : 3. to cut asunder all his temptations : so it did serue Christ here . Neither is it a carnall weapon , but the sword of the Spirit , that is , a spirituall weapon as the fight is spirituall , not made by man , but tempered , framed , sharpned , and put into our hands by the Spirit of God himselfe : for whose word else 〈◊〉 it ? or whence hath it power but from Gods Spirit ? Reu. 1.16 . It is called the two-edged sword , which goeth out of the mouth of Christ : because it is sharpe and piercing , to wound all his enemies : it pierceth to the very bones and marrow . With this sword he slayes the wicked , Isa. 11.4 . with this he visites Leuiathan , and slaies the dragon , that is , the mightiest enemies of his Church , Isa. 27.1 . with this sword he consumes Antichrist , 2. Thess. 2.8 . and with this sword he foiles the deuill here : with the same he slaies corruptions , and Satanicall temptations in the hearts of his owne children . 2. This part of our armour was signified by the sheilds , wherewith Salomons Temple was hanged , Cant. 4.4 . and by the smooth stones , whereby Dauid smote the Philistim , 1. Sam. 17.40 . here the sonne of Dauid , and Dauids Lord , smites the Goliah of hell with a deadly wound : Sauls armour is here refused , worldly weapons , wisedome , and subtilty , and one stone is taken from the fountaines of holy Scripture , out of the bagge of his holy memory , and by it Satan falls . Yea , it is the armory of the Church , whence all other parts of Christian armour are to bee had . 3. All the contention and fight of Satan , is to fasten some error and falshood vpon vs : now therefore the onely fence from error , is to be girded with the girdle of truth : now the title of truth is often giuen to the word of God , Psal. 19.10 . the iudgements of the Lord are truth : and Ioh. 17.17 . thy word is truth : to shew , that so long as we hold to the word , we are sufficiently armed against all falshood and error , both in iudgement and practise . And the like may be concluded from that it is called light , discouering and chasing before it all mists and darknes . 4. The word is a complete armour , couers euery part of the soule , giues fence , and direction to the minde , vndeestanding , memory , thoughts , all the affections , and all the faculties of the soule : it couers euery part and member of the body , teacheth the eye to looke , the eare to heare , the tongue to speake , the feet to walke : it directs vs in all our conuersation and actions of life towards God and men , euen to all conditions of men , superiours , equalls , inferiours , poore and rich : further , it guideth vs in all conditions of life , in all times , in all places , in all ages , prescribing rules to children and men , young and old ; in all exercise and vse of things indifferent , as meat , drinke , apparell , recreation : in a word , in all things concerning this life , or the life to come . So as here is a sufficient defence for all occasions . 5. Neuer did any man receiue any hurt from Satan , or his own corruptions , or from this euill world , but either because he did not draw out this sword , or did not rightly vse it . What other was the cause of the deadly wound of our first Parents , and ours in them , but that they drew not out this sword of Gods word , but suffred the serpent to wring it out of their hands ? How could Peter haue beene so grieuously wounded in the High Priests hall , but that he forgat the word of Christ , which had admonished him of it , the power of which was such as it healed his wound as easily as it had done Malcus his eare , which he had struck off ; and therefore wanted no power to haue preserued him , if he had remembred it ? What a s●●refull wound befell Lots wife , because shee cast off this armour , and forgate the word charging her she should not looke backe ? The like of Salomon , all his wisedome could not fence him if he cast off the word of God , which had charged him not to meddle with outlandish wiues ; but neglecting that , must fall by them . This is a confutation of Romish teachers , who disarme men of the Scriptures , and wring this speciall weapon out of the peoples hands : common people may not haue the Scripture in their vulgar tongue ; for this ( saith Harding ) is hereticall . But this place is sufficient to prooue the contrary : whence I conclude thus : The weapons whereby people are fenced from Satans temptations , are not to be taken from them ; but the Scriptures are the weapons of defence against Satans temptations : and againe , If all the common people be assaulted and wounded , and all haue to doe with Satan , then all haue need of this fence and couer against this most capital and deadly enemie : But the assaul● is made against all , and Satan seekes without exception whom he may deuoure ; and therefore all without exception need the fence of the Scriptures . And further , Whosoeuer turne the people naked vnto all Satans temptations , and disarme them so as they cannot but be ouercome , are guiltie of all the wickednesse of the people , to which Satan draws them ; and also of their destruction , vnto which they bee drawne : But Popish teachers by destituting the people of the Scriptures , turne them naked into temptation , and disarme them ; and therefore are guilty of all their sinne and damnation . But this practise of theirs is , 1. Against the Scriptures : for God would therefore haue the Scriptures written , and commended to men in their owne language , not onely for the learned , but vnlearned also , that it might be familiar to all sorts of men . Deut. 31.11 , 12. Thou shalt read the words of this Lawe before all Israel , that they may heare it , and learne to feare the Lord : and he names their men , and women , children , and strangers . Obiect . But this belongs to the Iewes alone . Answ. No , the reason is perpetuall , all of all ages must feare the Lord ; and therefore haue the meanes , the word of God. Ierem. 36.6 . Ieremie commaunded Baruch , to read the word of the Lord in the hearing of all Iudah , and in the audience of the people . Iob. 5.39 . Search the Scriptures . Obiect . Christ spoke to the learned , the Scribes and Ph●risies . Answ. But the reason of the precep ▪ belongs to all , who desire life eternall . Col. 3.16 . Let the word of God dwell plentifully in you : and , 1. v. 9. hee prayeth , they may be filled with the knowledge of the will of God , in all wisedome and spirituall vnderstanding : now all the Colossians were not Clergie-men . And how doth the Lord encourage all his people to vnderstand and obey the words of the law ? Deut. 4.6 . Onely this people is wise , and of vnderstanding , &c. 2. It is against the example of Christ and the Apostles : Christ taught in a knowne tongue , so the Apostles were endued with diuerse tongues to preach to euery nation in their owne tongue , and all the writers of holy scriptures did write them in the tongue best known , most vulgar & common , whereby it might more easily come to euery ones knowledge : for whatsoeuer was written , was written for our learning , that we by patience & consolation of the Scriptures might haue hope : so our Sauiour saith , These things are written , that ye might beleeue : so as whosoeuer must haue faith , hope , patience , comfort , must be acquainted with the Scriptures : and if these be entailed onely to learned men , so may they . 3. It is against common sense , and as if one should aduise another who is to meet his enemy in the field , that if he would driue away his enemy and get the victory , he must lay downe his weapon , or leaue it behind him . Obiect . But the Popish Doctors put other weapons into their hands to fight with , as crosses , holy-water , charmes , and coniurations , wherewith the ruder sort yet content themselues . Answ. These are weapons of the deuills owne forging ; the Leuiathan of hell accounts of these speares but as straw , and laughes at them : as if a man beeing to encounter a most furious and furnisht enemie , should couer himselfe with a cobwebbe , and thinke he were well furnished : No no , Satan puts these into mens hands , to keep them from the word , which is the onely charme , the onely crosse , the onely hallowed water , that can coniure him , which our Lord by his blessed example hath taught vs to vse . 4. It is against the auncient Fathers : Augustine saith , Deus in Scripturis quasi amicus familiaris loquitur ad cor doctorum & indoctorum : The Lord in the Scripture speaketh familiarly to the conscience of the learned and vnlearned . Iren●us saith , Hac omnia contulit 〈◊〉 Scripturarum Dei ignorantia : The Valentinians fell into all their heresies through their ignorance of the Scriptures . But how should Papists beleeue Irenaeus , when they will not beleeue the Sonne of God , who tells the Sadduces , that they erred because they knew not the Scriptures ? Chrysostome hath these words , Audite quotquot estis mundani , & vxoribus praeestis ac liberis , quemadmodum vobis Apostolus Paulus praecipiat l●ger● Scripturas , idque non simpliciter , neque obiter , sed magnâ cum diligentiâ : and againe , Audite omnes seculares , comparate vobis biblia , animae pharmaca . And Hieroms glosse is good : Hic ostenditur ( saith he ) verbū Christi non sufficienter , sed abundanter Laicos habere debere , & se inuicem docere vel monere . Lastly , Origen shewes his iudgement in this affectionate speach , Vtinam omnes faceromus illud quod scriptum est , Scrutamini Scripturas : Oh that wee would all doe as it is written , Search the Scriptures . 5. It is against the Popish writers themselues . Cai●tan , a very ingenuous man , and a great scholler , saith , Hinc discamus arma nostra esse sacras Scripturas : Let vs take this for a good lesson , that the holy Scriptures are our onely weapons . Di●z a Portugall Fryer saith , That as Laban in the night deceiued Iacob , by giuing him in stead of faire Rahel , bleare-eyed Leah ; so Satan deceiues vs in the night of ignorance , with vaine traditions for diuine Scripture . Yea , and Bernard himselfe , whom Harding brings in as a fauourer of his cause herein , saith , That at Bethlehem the common people sang Psalmes and Halleluiahs , yea in the fields as they were plowing and mowing , &c. By all this we conclude with our Sauiour , Ioh. 3.20 . They doe euill , and therefore they hate the light : they haue a long time deceiued the world , by holding it in ignorance , a principall pillar of their religion ; and labour still to hold it in blindnesse , dealing no otherwise then the Philistims dealt with the Israelites , 1. Sam. 13.19 . who to hold them in base bondage and seruitude , tooke all their weapons from them , and left them not a smith in Israel , least they should get weapons , and so get from vnder their power . If the word of God be a principall part of our spiritual armour , then ought we alwaies to haue the Scriptures in a readinesse ; not onely the Bibles in our houses ( which many haue not , who haue their corslets hanging by the walls ; ) but put on vpon vs , Eph. 6.17 . and that is , when by diligent reading , hearing , meditating , and studie of it , but especially by earnest prayer , that God would open our vnderstandings to see his good pleasure in it ; we haue attained such skill , as we can wisely shape an answer to the nature and , qualitie of any temptation . Alas , how lamentable is their estate , that regard not the sound knowledg of the word , but content themselues in their ignorance , whereby Satan holds them vnder the power of darkenes ? for impossible it is , till men come to knowe the truth , that euer they should come out of the snare of the deuill , and to amendement : see , 2. Tim. 2.25.26 . Many spend their dayes in reading fables , or profane histories , or cannot tell how to passe their time , but by taking in hand the deuills bookes and bones ( as one calleth them ) cards and dice , or some other vnwarrantable exercise ; all which giue Satan more power ouer them . But the armour of proofe , against Sathan and their owne corruption , which is the word of God , lies in the booke vntouched , vntossed , as if men were at league not to disturbe Satan at all , but let him blind them , binde them , and leade them at his pleasure . Others will defie and spit at Satans name , but they haue no word against him , but doe as a foolish and inconsiderate person , that will quarrell with a man of might , and defie him , as though hee could make his partie good , but beeing without any weapon , carries away the blowes , the smart of which makes him feele his folly , which formerly he could not see . Others are enemies to such , as would teach them the vse of this weapon : men of valour and strength will pay liberally such as take paines with them , to teach them the skill of their weapon , and willingly take their directions : but such cowards a number are in this field , that as they dare not looke an enemie in the face , so haue they resolued , neuer shall weapon come in their hands ; they are enemies to such as would furnish them . Others would fight with Satan , and with the word , but in the wicked abuse of it , making charmes and exorcismes of sundry words of Scripture , highly taking Gods name in vaine : some write the Lords Prayer in Hebrew , Greeke , and Latin : some the words of some of the Gospels ; some the names of God and Christ : But all this is sorcerie and magicke , and a fighting for the deuill , yea a shooting in his owne bow . Others will haue the Scriptures to resist with , but they bee not readie nor at hand , they beare many blowes before they can recouer their weapons : when they get a Scripture against him , for want of exercise and experience , it is but as a sword in a childs hand , who can neither well help himselfe , nor yet much hurt another more then he is like to hurt himselfe . Then the word of God is vsed aright , when a man hath skill thereby to cut off temptations , and containe himselfe in his duty : Psal. 119.11 . I haue hid thy promise in mine heart , that I might not sin against thee : Prou. 2.10.11.12 . When wisedome ( that is , Gods word ) entreth into thy heart , and knowledge delighteth thy soule , then shall counsell preserue thee , and vnderstanding shall keepe thee , and deliuer thee from the euill way , and from the man that speaketh froward things . 1. The word of God is the law of God : now what is the vse of a law , but to keepe a man within the bounds of godly life ? then he liues according to the law , when he saith , I must , or must not doe such a thing , because the Law willeth me so : so he is a good Christian , that can say , I must doe this , because Gods word commandeth it ; or not doe it , because it forbiddeth me . 2. It is called a light to our feet , and a lanthorne to our pathes : now what is the vse of light , but to shew a man the right way , and direct him to auoide the wrong , and keepe him from falling ? 3. It is called the oracle or testimonie of God , wherein he testifyeth what he alloweth , and what not : and then we vse it aright , when we straiten all our paths according to this rule . Therefore let vs keep vs to Scriptures in all Sathans temptations ; whereof we may say as Dauid said of Goliahs sword , 1. Sam. 21.9 . Oh giue me that , there is none to that : put off all Satanicall suggestions with , It is written . Now it will not be amisse , to shew in some instances how a Christian may by the word furnish himselfe , and cut asunder by this sword euery temptation , though Satan be neuer so instant in tempting him . These instances are foure : 1. temptations to despaire : 2. to presumption , or profanenesse : 3. to pride and ambition : 4. to iniustice and wrong . 1. In temptations to despaire , Satan ouerthrowes many who want this sword of the Spirit , by these motions which we must by it resist . Obiect . 1. What hast thou to doe with God , or God with thee ? how is he thy Father as thou professest ; seest thou not his hand against thee , yea his wrath vpon thee ? Answ. Yet it is written , that euen when the whole wrath of God ( such as I cannot beare , if I had all created strength ) was laid vpon Christ , he remained the deare Sonne of God , and could say , My God , my God : and Rom. 5.8 . God setteth out his loue towards vs , seeing that while we were yet sinners , Christ dyed for vs ; much more now , beeing iustified by his blood , shall we bee saued from wrath . Obiect . 2. Satan beeing thus put off , goeth on , and saith , Thy sinnes are infinite in weight and number , thy debt is aboue tenne thousand talents , how can God saue thee ? thou hast not a farthing to pay : what ? is it iustice , thinkest thou , for God to remit so many sinnes without satisfaction ? Answ. It is written , Isa. 43.25 . I , euen I am he that puts away thy sinnes for mine owne names sake , and not remember thine iniquities for euer : and againe , Where sinne hath abounded , grace hath abounded much more : and the parable saith , that the Master forgaue all the debt to the hopelesse seruant . Obiect . 3. Well , if thou hast thy sinnes forgiuen thee , where is thy ioy and peace of reconciliation ? the Kingdome of God is peace and ioy , but alas poore fellow ! thou art pensiue and melancholie , and God hath left thee without comfort . Ans. It is written , Psal. 97.11 . that light is sowen to the righteous , and ioy to the vpright of heart : and , they that sowe in teares , shall reape in ioy . Obiect . 4. What speakest thou of ioy ? why , thy crosse is intolerable , sicknes and diseases eate thee vp , pouertie pincheth thee , and reproach euery where meetes thee . Answ. But it is written , Heb. 12.6 . whom he loues , he chastens : and that no man knowes loue or hatred by all that is before him , Eccles. 9.2 . Obiect . 5. Thine are tedious afflictions , durable and lasting ones ; thou hast prayed thrice , yea a long time to haue them remooued , and art neuer the better : why wilt thou goe on , and still loose all thy labour ? why , thou knowest not , whether , or when thou shalt be heard ? Answ. It is written , Psal. 50.15 . Call vpon mee in the time of trouble , and I will heare thee , and deliuer thee : and Hab. 2.3 . If the vision stay , waite : for it shall surely come , and shall not stay : and , the iust shall liue by faith : and , He that beleeueth , maketh not hast . Obiect . 6. But wert thou not better to goe to this wise man , or that cunning woman ? thou shouldst quickely recouer thy health , or stollen monie , or things that are lost : thy losse is great , and thou must vse meanes for thine owne . Answ. It is written , Leuit. 20.6 . If any turne after such as worke with spirits , or after soothsayers , to goe a whoring after them , I will set my face against such a person , and will cut him off from among his people : and it is written , that Saul was cast off for this practise . The second sort of instances , is in motions to presumption or profanenesse . Obiect . 1. But it is in vaine to serue the Lord , and what profite is there in his wayes ? the worse the man is , the better is his estate ; and the more godly , the more crossed in the world . Answ. It is written , It shall be well with them that feare the Lord ; not so to the wicked : and againe , that the light of the vngodly shall be put out , when the light of the godly shall rise brighter vntill perfect day : and the ende of the iust is peace . Obiect . 2. What need so much feare of condemnation , seeing there is no condemnation to them that are in Christ Iesus ? Answ. It is written , that such must walke after the spirit , and not after the flesh : and , that such must worke out their saluation in feare and trembling . Obiect . 3. But if thou beest predestinate , what needest thou care ? and if thou beest not , all thy care will not auaile thee . Answ. It is written , that I must study to make my election sure , 2. Pet. 1.10 . and , that I must beleeue in the Lord Iesus Christ , and bring forth fruites worthy amendment of life . Obiect . 4. But what needest thou be so strict ? shall none come to heauen but such strict persons , thinkest thou ? why , God requires no such strictnes . Answ. It is written , that the Master is a hard man , who will stand strictly for iustice : and , that wee must walke precisely , Eph. 5.15 . Obiect . 5. But why shouldest thou respect these preachers so much ? doest thou not see how they take vpon them to disgrace thee for such and such courses ? and they are men as well as others , no better , many of them worse . Answ. It is written , 1. Thess. 5.12 . Haue them in singular loue for their workes sake : and , that our our Sauiour said , He that heareth you , heareth mee : and that the least Minister in the New Testament , is greater then Iohn Baptist , who yet was greater then any Prophet , Matth. 11.11 . and , that God did send two beares , and destroyed 42. of those wanton children , that mocked and reuiled the Prophet Elisha , 2. King. 2.23 . Obiect . 6. But thou art young , thou mayest sweare , and game , and swagger , and be wanton ; these are but trickes of youth , and sowing the wilde oates , &c. Answ. It is written , As a man sowes , so shall he reape : and , remember that for all this thou must come to iudgement . Obiect . 7. Oh but thinkest thou , that God sees or takes notice of euery thing ? or if he should , he is mercifull and easily entreated , and thou hast time enough to repent . Answ. It is written , that all the wayes of a man , are before the eies of the Lord : and to him day and darkenesse are alike : and , that to abuse the patience of God , is to treasure vp wrath against the day of wrath . Obiect . 8. Oh but thou hast now a fit opportunity , and occasion to take thy delight ; the husband is gone a farre iourney , Bathsh●ba is at hand , and now it is twilight : why shouldst thou depriue thy selfe of thy pleasure ? take thy time , thou canst not haue it euery day . Answ. It is written , Prou. 5.3.8 . The ende of a strange woman is more bitter then worme-wood : and , keep thy way farre from her , and come not neere the doore of her house : and , that neither fornicators nor adulterers shall enter into heauen , 1. Cor. 6.9 . and Ephes. 5.3 . but fornication , and all vncleanenesse , and couetousnesse , let it not once be named among you , as becommeth Saints . The third ranke of instances , is in motions to pride and selfe-conceit , wherein sinne hath great strength . Obiect . 1. You are a man rich and high , well friended , well monied ; why should you stoope to such a one ? this were a base thing indeed : let him seeke to you , or doe you crush him . Answ. It is written , God resists the proud , 1. Pet. 5.5 . and , in giuing honour , goe one before another : and , pride goes before the fall : and , that the haughtie eie is one of the sixe things which the Lord abhorres , Prou. 6.17 . Obiect . 2. But you are a man of knowledge , wise , and learned , what need you be so diligent in hearing sermons , especially of such as are farre your inferiours ? you can teach them , not they you . Answ. It is written , Isa. 5.21 . Woe be to them that are wise in their own conceits : and Christ hath said , Hee that despiseth you , despiseth mee , Luk. 10.16 . and that Iob despised not the counsell of his maide , much lesse must I of the least Minister : and that we knowe but in part , and are to consider not who , but what is spoken : and that the same Spirit is mightie in one , and in another . Obiect . 3. But you are a man of gifts and authoritie , and these will carrie you through all , and you may rise and treade such and such vnder your feete ; who dare say any thing to you ? Answ. It is written , Matth. 18.6 . Whosoeuer offendeth any of these little ones that beleeue in mee , it were better for him a milstone were tied about his neck , and he cast into the midst of the sea : and , Hee that doth wrong , shall receiue according to the wrong that he hath done ; and there is no respect of persons , Coloss. 3.25 . Obiect . 4. But you may followe the fashions of the world , in strange apparell , ruffian behauiour , monstrous tyres ; who may els ? how else should you bee knowne to be a gentleman , or a gentlewoman ? Answ. It is written , 1. Pet. 3.3 . that euen womens apparelling must not be outward , as with broydered haire , and gold , &c. but the hid man of the heart must be vncorrupt : for Sarah , and other holy women trusting in God , did so attire themselues : and againe , Fashion not your selues according to this world , but be renewed in the spirit of your mind : Bee euer of the newest fashion there . Obiect . 5. But it is a small matter , and of great credit , to sweare , and curse , and speake bigge words : it is a way to get reputation , and be respected as a man of spirit . Ans. It is written , Leuit. 24.16 . He that blasphemeth the name of the Lord , shall be put to death , all the Congregation shall stone him : and Iam. 5.12 . Aboue all things , my brethren , sweare not , neither by heauen nor earth , nor any other oath ; but let your Yea , be Yea , and your Nay , Nay . The fourth instance is in motions to wrong and iniustice . Obiect . 1. Thou art a great man , thou hast tenants , thou mayest and must liue by them ; they are thy seruants , and thou must enrich thy selfe by them : racke their rents , bind them to suit and seruice , they cannot resist thee . Or , thou art a Master , keepe thy seruants wages from him , make thy vse of it , wearie him , poore snake what can he doe ? pay him at thy pleasure , he will endure any thing rather then loose thy worke . Answ. It is written , Iam. 2.13 . Iudgement merciles belongs to them that shew no mercie : and , those that grinde the faces of the poore , shall one day be ground vnder the milstone of Gods heauie displeasure : and , Leu. 19.13 . Thou shalt not robbe thy neighbour : the workemans hire shall not abide with thee till the morning . The reason is in Deu. 24.15 . Least thy seruant cry against thee to the Lord ▪ surely it shall be sinne vnto thee . Obiect . 2. But thou maiest make the best of thine owne commodities , by hoising the prices , and diminishing or corrupting the quantitie or qualitie . No man can force thee to sell thy owne in deare times , vnlesse thou wilt ; and much lesse to giue it away to the poore and needy : then shut vp thy heart , liue to thy selfe , let others shift for themselues as thou doest for one . Answ. It is written , that couetousnesse is the root of all euill , and that it is idolatrie : and the Lord hath sworne by a great oath , euen by his owne excellencie , Amos 8.4 . that he will neuer forget any of their workes , that swallow vp thee poore ▪ and make the needie of the land to faile ; that were wearie of the Sabbath , because it hindred their setting of wheate to sale ; that made the Epha small , and the shekel great , and falsified their weights , and sold corrupt corne , that is , tooke all courses for gaine . Besides the fearefull fruits of couetousnesse in Achan , Gehazi , Ahah , Iudas . Obiect . 3. But thou lendest thy money too freely : ten in the hundred thou maiest take by law ; but if by cunning trickes and deuises , thou canst get twentie in the hundred , thou shalt growe rich the sooner . Answ. It is written , Luk. 6.35 . Lend freely , looking for nothing againe : and , Deut. 23.19 . Thou shalt not giue to vsury to thy brother : and , Exod. 22.25 . If thou lend money to my people , thou shalt not be an vsurer : and , Leu. 25.36 . Thou shalt take no vsurie nor aduantage , neither lend him money nor victualls to encrease : and , what shall it profit a man to winne the whole world , and loose his owne soule ? Obiect . 4. But thou art a poore man , and defraudest thy selfe of profit , thou mayest by an oath , or a lie , or a little cunning and sleight get good gaines : and why needest thou be so nice ? Answ. It is written , Prou. 22.2 . The rich and the poore meete together , and the Lord is the maker of them both , that is , in their persons , and in their estates : and Leu. 19.11.12 . Yee shall not sweare by my name falsly , neither defile the name of the Lord thy God : and , that the curse entreth into the house of the swearer and theife : and , yee shall not steale , nor deale falsly , nor lie one to another : and , that all that loue abhomination and lyes , shall be kept without the gates of the holy Citie with dogges , Reu. 22.15 . and , that I must not lie for Gods glory , much lesse for my owne profit . Obiect . 5. But thou maiest reuenge thy selfe vpon thy enemie , and make him know whom he hath in hand : broach some vntruth or other vpon him , and thou shalt at least disgrace him : and if thou le●st him goe with this , euery one will scorne thee . Answ. It is written , Vengeance is mine , and I will repay , saith the Lord : and , Thou shalt not beare false witnesse : and , Matth. 7.12 . Whatsoeuer you would that men should doe to you , the same doe you to them : and , It is the glory of a man to passe by offences . Obiect . 6. But the cause is good , the Catholike cause , it is but a title of rebellion or treason , indeed it is a meritorious worke , and thou shalt be canonized a Romish Martyr , if thou shalt kill a King , or Queene , or Prince that is an heretike : but aboue all , if thou canst by one terrible blow , not onely kill the King , Queene , and Prince , but also the whole Counsell , all the Lords , all the Iudges , all the lawes , all the law-makers , yea and blow vp the whole Parliament house , and with that three hereticall Kingdomes together . Answ. Here we can hold no longer , but in such a temptation as is to so direct a worshippe of the deuill , with our Lord say , Auoid Satan , be packing foule deuill , for it is written , Rom. 13.1 . Let euery soule be subiect to the higher powers : and , 1. Pet. 2.14 . Submit your selues to all manner ordinance of man : and the fearefull iudgement of Corah , Dathan , and Abiram , with their complices betide such Catholike rebels as dare lift vp their hands against the Lords annointed , not to cut off his lap , but his life , which is the life and breath of all his people . The like vse hath the Scripture in the right vse of it against all errors & heresies : as we may see in these instances : 1. If the Papists would teach vs iustification by workes : Answ. It is written , Rom. 3.20 . by the workes of the law shall no flesh be iustified : and the like in Gal. 3.3.4.5 . And Paul had as many merits as any , yet he would not be found in his owne righteousnes , Phil. 3.9 . and , our righteousnes is but as filthinesse , or filthie clouts : and , after our best endeauours we are but vnprofitable seruants . 2. If they vrge vs with transubstantiation and reall presence : Answ. It is written , that after Christ had giuen the Sacrament , he went into the garden , and suffered ; which he could not , if he had beene eaten before , and not beeing glorified : and 2. remembrance is of things absent : 3. he continues in heauen till his comming to iudgement , Act. 3.21 . 4. the Fathers ate the same Sacramentall bread , 1. Cor. 10.3 . and yet Christ was not then in the flesh : 5. there is no alteration in the signe of Baptisme ; and there is the same vse of the signe of the Lords Supper . 3. If they obiect vnto vs 7. Sacraments , we reply against their 5. bastard ones ; as in that of Matrimonie for the rest , thus : 1. it hath no signe instituted by God ; when he brought Eue to Adam , here is matrimony , but no signe : the ring which they make a signe , is not . 2. it is not proper to the Church , as Sacraments are , but common to Iewes , Turkes , and Infidels . 3. euery Sacrament belongs to euery member of the Church : but matrimony belongs not to their Priests and Votaries . 4. all Sacraments serue to confirme faith : so doth not Matrimony . Adam in innocencie had no need of faith , but he had need of Matrimony . 4. If they tell vs , that by Baptisme originall sinne is quite washed away , we answer : No : true Baptisme takes away the guilt , but not the beeing of sinne : and it is written of Dauid , Psal. 51.5 . that he confessed he was still in originall sinne : see also Rom. 7.7 . and Iam. 1.13 . 5. If they would thrust vpon vs the absolute necessitie of Baptisme : Answ. It is written , that circumcision ( being the same in signification and vse with Baptisme ) was omitted in the wildernes 40. yeares : and , that Dauid doubted not of his vncircumcised childs saluation : and , that children are holy through their beleeuing parents , 1. Cor. 7.14 . 6. If they will administer the Communion but in one kinde , against this their sacrilegious practise we haue Christs institution , and the example of the Apostles , besides the Primitiue Church . This mighty effect of the word in the right vse of it , shewes the Scriptures to be of God , and the authoritie of God , and not of man ( as the Papists teach vs ) not of the Church , of Fathers , Councells , Popes in Peters fictitious chaire , or the company of Cardinals . What writing of man can haue authority ouer mens consciences as Gods word hath ? Or who will beleeue the Church , that will not beleeue the Scripture ? Is not the word truth , and all men liars and subiect to error ? Now shall that which is not subiect to error , be subiect to that which is subiect to error ? Whatsoeuer writing doth indeed confirme error , is not Canonicall Scripture : for this confutes all error , in practise and in iudgement : therefore Apocryphall bookes are not Canonicall and diuine Scripture ; 1. because in euery of them there is some repugnance to the Scripture : 2. because they were not wri●ten by any Prophet , nor in Hebrew : nor 3. giuen to the Iewes as Gods Oracles , as all the old Testament was , Rom. 3.1.2 . 4. because Christ and the Apostles cited not any of them . This I speake not against the bookes ( which containe in them many good moralls , and , in my iudgement , may of all humane histories be best vsed ) but against the Papists , who would thrust vpon vs inuocation of Saints , and prayer for the dead , &c. from their authority . See hence the reason , why Satan and all his instruments were euer enemies to the true preaching and professing of the word ; namely , because in the right vse it is the only hammer of the Kingdome of darknes . He storms not at frothy and foolish deliuery , or at Professors that are loose and vngirt , & can take liberty for any thing they list . Onely faithfull Preachers and Professors , that rightly preach and professe , beare the burden of Satans and the worlds malice : Christs innocencie , and the Apostles power could not fence them from it . Lastly , acknowledge it a singular priuiledge of the Church so beset with enemies , to haue so sufficient and perfect a word , 1. written , that all men might haue the benefit of it : 2. preached , and rightly diuided according to euery mans particular necessity . It is a great comfort , that poore as well as rich , base as well as noble , haue a share in it in an equall large manner . The cheife priuiledge of the Church of the Iewes , was , to keepe Gods word in the letter , Psal. 147.19.20 . and Rom. 3.2 . but it will be our preheminence aboue them , if we locke vp the true sence of it in our hearts , Iob. 22.22 . and Pro. 22. It is a sure stay , and a sheild to them that walke vprightly . No theefe , nor robber can steale it , no it cannot be taken away with our liues ; it is Maries good part , which was neuer taken from her , neither can be from vs , beeing a perpetuall freehold . Now followeth the fourth thing in this allegation of Christ , to wit , the parts of the diuine testimony : 1. Negatiue , Man liues not by bread onely : 2. Affirmatiue , But by euery word that proceedeth out of the mouth of God. First , of the sence of the negatiue part . Man ] that is , a meere common and ordinary man , and much lesse I that am the Sonne of God. Liueth not ] that is , preserueth not the naturall life of his body . By bread ] is meant all necessarie and ordinary meanes of meat , drinke , rest , sleepe , physicke , recreation : for so it is also vsed in the fourth petition of the Lords prayer . Onely ] here bread is not opposed to other meanes of sustenance , as flesh , fish , &c. but to Gods blessing , without which it cannot sustaine our bodies . But by euery word ] that is , euery thing , a common Hebraisme , verbum for res , and more specially for the decree and ordinance of God , appointed to sustaine man : so the words following implie . That commeth out of the mouth of God ] that is , whatsoeuer God hath decreed , commaunded , or promised that it shall preserue life . Now the summe of Christs answer , in more words is this : Thou sayest I must now haue bread to satisfie my hunger , or else I cannot liue ; but thou speakest like thy selfe : If my Fathers word be to sustaine mee without this meanes , I shall liue thereby without bread : my Father is not tyed to ordinary meanes for preseruing of life , who is all-sufficient , and almighty , and doth what and how he will. And this cannot be doubted of , seeing it is written in Deut. 8.3 . by Moses , that when the Israelites were in the wildernesse as I am , hungry and hauing nothing to eate , no more then I haue , he fed them with MAN 40. yeares , to teach them , that man liueth not by bread onely ( for they had none ) but by euery word and meanes which himselfe appointed . Besides , if I should distrust my Fathers prouidence , and turne all these stones into bread , yet , if his word come not to giue vertue and life vnto them , all this would not help , all this bread would be no better then stones , as it was before . And therefore I will still expect his word , and not turne stones into bread at thine . The negatiue part affoardeth vs this lesson , that Outward and ordinary meanes are not of themselues sufficient to sustaine and preserue the life of man. Luk. 12.15 . mans life standeth not in abundance . If we make an induction of all the cheife meanes , either of the beeing or wel-beeing of mans life , we shall easily see their insufficiencie . 1. Bread is a speciall meanes appointed to strengthen the heart , Psal. 104.15 . but yet there is a staffe of bread , which is another thing then bread , and this beeing broken , wee shall not bee strengthned , but fade in the middest of bread . Hence is the sentence accomplished against many , Leu. 26.26 . Ye shall eate , and not be satisfied : the Lord gaue the Israelites quailes in the wildernesse , enough to maintaine 600000. footemen for many dayes ; but a secret poison was in it , that the more they had , the more they died , as of an exceeding great plague ; so as the place was called the graues of lusting , Num. 11.33 . Yea , although our bread did not grow out of the earth , but fell from heauen as Mannah did , yet our Sauiour saith , Ioh. 6.49 . Your Fathers did eate Mannah in the wildernesse , and are dead . 2. Clothes are a speciall meanes to preserue a man in naturall heat : but yet raiment of it selfe cannot keepe him warme : Hag. 1.6 . Yee clothe you , but ye be not warme : and of Dauid in his age it is said , that they couered him with clothes , but no heate came to him , 1. King , 1.1 . 3. Physicke is a remedie appointed by God to regaine health and strength , distempered or decayed : but Asa goes to the Physitian , and pines away for all that , 2. Chron. 16.12 . 4. Money is a good meanes to prouide necessaries for the sustenance of mans life ; and therefore men labour , and take much paines for it . But , both labour is in vaine , except the Lord build the house , Psal. 127.1 . and , thou shalt earne money , and put it in a broken bagge , or a secret rust shall consume it , Hagg. 1.6 . 5. Strength is for the warre , and a good meanes for the defence of life and right : but strength alone is weakenesse : Psal. 20. An horse is a vaine thing in battell : and therefore Dauid goes against Goliah , not with a sword or a bow , but in the name of the Lord , that was his strength . 6. Counsell and pollicie is for a State both in peace and warre : we see how soone Reh●boam ranne through tenne parts of his Kingdome , by the bad counsell of the young men . But yet there is no counsel nor pollicie that can preuaile against the Lord. Many are the deuices of mans heart , but the counsell of the Lord shall stand . The counsell of Achitophel , which was like vnto an oracle of God , was turned into follie . 1. The meanes themselues are without life , and in a very short time rot away of themselues ; or if they be liuing things , as sheep , oxen , beasts , birds , and fishes , they must loose their liues before they can come to be helps of ours : how can they then giue life , or keepe life in vs by themselues , beeing dead ? The death of the creatures sheweth , that our life is not from them , but from something else . 2. God hath prescribed meanes of life , and tied vs vnto them , but not himselfe : he is able to doe whatsoeuer he will , and his prouidence is of equall extent and latitude with his power , which cannot be restrained to meanes , these beeing finite , that infinite . And hence it is , that meanes are ordinarily necessarie , but not absolutely , seeing God in his absolute power can feed vs with stones , as well as raise men out of stones . 3. If meanes alone could sustaine a man , how comes it that the same wholesome meate that feedeth some , should poison others ? how comes it that men vsing meanes , as men in a consumption eate as much as others , and yet pine away , and are farnished ? that men labour and toyle , and get money , and yet thriue not , but their state is in a consumption still ? how comes it that they who are best fed , as great personages , are lesse liuely and healthfull ? Poore day-labourers , who fare hard and course , laugh at rich men for maintaining Physitians , and yet are still sicke : poore mens children thriue better , and looke fairer with Daniel and his fellowes , feeding onely of course pulse , then many that fare daintily with the Kings children . See we not the Fathers before the flood , liuing some 700. some 800. some 900. yeares and aboue , of greater strength and stature by farre , and they carried neere a thousand yeares vpon their backes , more lightly then we can carrie halfe an hundred ? and yet they liued vpon herbs onely : we haue also flesh and fish , of all sorts , with the best and most exquisite cookerie : so that if our liues were pinned vpon the meanes onely , where they liued neere a thousand yeares , we should by our meanes liue many thousands . 4. God is the God of life , it is he that continues our liues , and not the meanes ; and all meanes are in his hand to bee either blessed , or blowne vpon at his pleasure . What can an hammer or saw doe , without the artificers hand ? no more can the meanes , which in Gods hand are as a toole in the worke-mans , whose hand can do many things without tooles , but they nothing without his hand . 5. What meanes that petition , which euery man must daily vse for daily bread , euen hee that hath the most , but because hee may haue bread , and want that in bread which may doe him good and helpe ? 1. Learne hence how to conceiue of meanes aright , namely as things not to be trusted to , because by one blast of God , they may become vnprofitable and vnsuccessefull , especially when men are loath to raise their thoughts beyond them . Asa his physicke shall not helpe him , because he trusts in the Physitians . Israel shall die of that flesh , wherein they thought their life was . And it is iust with God , that when the meanes steppe vp into his place , and men ascribe that vertue vnto them , which onely Gods blessing addeth vnto them , he depriues men either of the meanes , or of the right and comfortable vse of them . And were not the meanes too too much magnified , and set aboue their owne place , men would not so spend their dayes in carking cares for them , with such instance and neglect of all things else , as if they were euer to liue by bread onely ; not so wise as the foole and churle in the parable , who when he had goods enough for many yeares , would haue his soule take his rest ; but these men hauing bread and meanes enough for many ages , are as restlesse and insatiable , as euer before : their life stands in seeking and holding abundance . 2. Let vs learne to trust God without the meanes ; which the worldling cannot doe . In plentie , in health , when the barnes bee full , and the chests readie to breake with treasures , the most earthly churle can bee content , and praise God for all : but in pouertie and sickenesse his heart lets him downe , as though God is not as able and willing to helpe in one estate as in another . But now faith were it present , would most shew it selfe : it is a dead faith , that withdrawes it selfe from the liuing God , and sets it selfe on dead things . 3. Learne we to moderate our care for the things of this present life , as such who valew them according to their right estimate , which without a superiour vertue can doe vs no good : for what is food , apparell , and the like , but base things without Gods blessing , which men of thousands enioy aboundantly , and yet by a secret curse either vpon the wicked getting or holding them , want the comfort that many poore men haue , whose portion is but a mite to the others superfluity ? And what is the reason , that men burie themselues aliue in the graues of their lustings and earthlines , but that they falsly conceiue of the meanes , and place them aboue their worth or worke ? What saith the worldling ? is it not my liuing ? and must I not looke to that ? I tell thee no , it is not thy liuing , vnlesse thou liuest by bread alone , or hast that animam triticiam , that wheaten-soule of the rich man in the Gospell , who thought he must now liue many yeares , because hee had wheate enough . Obiect . But you speake as though we were to expect miracles for our maintenance , or to cast off our callings , to neglect the meanes , and liue by the word of God. Answ. 1. Miracles are ceased , and yet if God bring vs into an estate wherein all meanes faile vs , God remaines as powerfull and able , as mercifull and willing to help as euer he was , and rather then his children shall miscarrie , he will saue them by miracle . 2. Our callings and meanes are not to be neglected , because , 1. Christ denies not but that man liues by meanes , but not onely by them : 2. they are a part of that ( euery word of God ) whereby man liues ; and if ordinary meanes be offred , we may not trust to extraordinary , without some speciall promise or reuelation : 3. it is a tempting of God , to pull pouertie on our selues , or cast our selues into danger , and is a breach of his ordinance , who inioynes euery man to get his liuing in the sweat of his browes . But one thing is a Christian care , another a carking care for the things of this world : one thing is the care of the world in Mary , who especially minds the one thing necessary , another in Martha , who distracts her selfe with many businesses , neglecting the good part which should neuer be taken from her : one thing to possesse the world , another to bee possessed by it : one thing to vse meanes , another to trust in them . 4. If man liue not by meanes alone , be more carefull for Gods blessing then for the meanes ; be more thankefull for that then for these : else he that made bread and gaue it thee , can breake the staffe of it ; else he can make thee great and rich , but lay a sensible curse on thy person and estate , either in thine owne time , or in thy heires . And as for thanksgiuing , Christ neuer vsed any meanes but by prayer and thanksgiuing , and taught vs to pray for daily bread , .1 . for a blessing vpon bread . It is a greater mercy of God to giue vs comfort of the creatures , then the creatures themselues : Yet a number , as if they liued by bread onely , come to their tables as the hogge to his trough , or the horse to his prouender , without either prayer or thankes . A wonder , that euery crumme choakes them not : for without Gods blessing it might . But by euery word that proceedeth out of the mouth of God. ] This affirmatiue part of the testimonie , alleadged by Christ , teacheth vs , that , It is onely the word of God , and euery word of God that preserueth the life of man. But first wee must distinguish of mans life , which is either supernaturall or naturall ; and also of the word , which is put forth either for the life naturall or supernatural ▪ The former is a word of Gods power and prouidence , creating and gouerning all things according to their naturall courses , called in the text , a word that goeth out of the mouth of God : for no word of the creature , can produce the beeing or well-beeing of any other . The latter is the word of truth , whereby he doth quicken the soule , and repaire it to his owne likenes : and this word proceedeth not only out of the mouth of God , but of his Prophets , Apostles , & Pastors : and this word begetteth and preserueth a supernaturall life in man , as the other doth a naturall , Ier. 15.19 . Now our Sauiour meaneth here the naturall life of the bodie , and the word of Gods power and prouidence , generally sustaining the beeing and life of all creatures : and not that a man can liue by the written word without meat and drinke . It is true , that the soule of man liueth by Gods word of truth : for , 1. he is be gotten a Christian by it , and borne of this immortall seed , Iam. 1.18 . 2. he is nourished by it , as by sincere milke , 1. Pet. 2.2 . 3. as bread increaseth the bodie in all dimensions , so the word strengthneth the soule in faith , patience , comfort , hope , loue ; as children grow by milke . 4. bread strengthens the heart , and all the strength of a Christian is in the word ; it preserues the naturall heate , and the word makes his heart burne within him , and keeps it in a readines to euerie good word and worke . But yet this is not the proper meaning of this place , neither can it agree with the meaning of Moses , who plainely speakes of the bodily hunger of the Israelites , and the seeding of them with Mannah , that they may know that man liueth not by bread onely : nor yet with the mind of our Sauiour Christ ; nor with his present condition ; nor with the drift of Satans temptation ; nor with the sound repelling of his dart , which was , that Christ for the appeasing of his bodily hunger , after his forty dayes fast , would turne stones into bread . And now , we knowing what is meant by the word of God , euen the powerfull word of Gods prouidence , in creating and gouerning all things ; we are further to consider , that our Sauiour addeth an vniuersall particle , euery word : the reason is , because this word is twofold , ordinary and extraordinary . Ordinary , when God changeth not his ordinary course , but by meanes proportioned vnto the ends ( which are a part of his ordinary word , ) preserueth and maintaineth the life he hath giuen ; as daily bread , sleepe , and the like . Extraordinary , when by his word and decree , he pleaseth to preserue man either aboue , or without , or against all meanes . I. Aboue the meanes , sundry wayes ; 1. aboue all that man can expect : thus God gaue the Israelites Mannah in the wildernesse , and water out of a rocke : thus he tied a ramme to to be sacrificed in stead of Isaac : thus he brake the cheeke-tooth that was in the iaw , and water came thereout for Sampson , Iudg. 15.19 . and by his word prouided a gourd to come ouer Ionas his head to shadow him , and deliuer him from his greife , c. 4.6 . thus he fed Elias by rauens . 2. when he makes a little meanes goe beyond themselues , as Christ made 7. loaues and 2. fishes to serue 7000. persons , and much left : thus he made a few clothes serue Israel forty yeares , so as their shooes did not weare out : thus the word of God made a little meale and oile serue the Prophet and a widow a long time : 1. King. 17.14 . Thus saith the Lord God of Israel , the meale in the barrell shall not be wasted , nor the oile in the cruse diminished , till the time that the Lord send raine : and so it was , though they ate nothing else all the while . 2. King. 4.42 . Elisha had 20. loaues sent him , and some eares of corne : he commaunded his seruant to set them before the people : Oh ( saith he ) what are these to an hundred men ? but the Prophet said , The Lord hath said , they shall eat , and yet there shall remaine : and it came to passe according to the word of the Lord. 3. when the meanes are not so small in quantity as base in quality , and yet haue by this word an extraordinary blessing ; as the course fare of Daniel . II. Without meanes Gods word causeth man to liue , as Moses , Elias , and Christ himselfe , who had immediately before seene the word of God preseruing him already 40. dayes and nights , and could further if he pleased . III. Against meanes , as the Disciples sent out , were promised if they dranke any deadly poison , it should not hurt them : so fire burnt not the three children , though cast into it , when it burnt their enemies , and their owne bands . All this is meant by that our Sauiour saith , euery word : and thus most aptly he returneth the temptation ; Man liues not onely by bread , that is , the ordinary meanes , but by extraordinary also , euen aboue and beyond meanes , yea without and against meanes ; And therefore , where thou sayest I must haue meanes , Gods word saith , there is no absolute necessity of them : my Fathers word can still sustaine mee without bread , as he hath done these fortie dayes already . 1. The word of God is it , which gaue beeing and beginning to all things when they were not , and much more doth it continue the beeing of them now when they are . Psal. 104.30 . If thou send forth thy spirit , they are created . By Spirit , here is not meant the essence of God , but a power and secret vertue proceeding from God , all one with this word of God , by which things were not onely created at the first , but are still renewed , and that daily , and yearely as it were againe created . Ioh. 1.3 . In that word was life , that is , not onely inherent in the Sonne of God himselfe , but as an efficient to communicate life to all liuing things . 2. The word of God is as it were the prop and stay of the world , without which all things would fall into confusion . Euery man knowes by nature , that God maintaines and preserues all things ; that it is he that stretcheth out the heauens like a curtaine ; that he sends forth the windes out of his treasure ; and raiseth the waues of the sea like mountaines ; which are great things : but nature teacheth not , how God doth these things , by what meanes : onely the Scriptures teach that he doth all this by his word ; that as in the creation God said , Let there be light , and there was light , and so of all other things Gods word was his worke : so in vpholding and preseruing it , he doth it by his word , as Heb. 1.2 . who vpholdeth all things by his mighty word ; which word when God calls in , the creature falls to nothing . Act. 17.28 . In him we liue , and mooue , and haue our beeing . 3. The same word of God , which giues vertue & force to the creatures in themselues , doth also sanctifie them vnto vs : euery creature is sanctified by the word and prayer , 1. Tim. 4.6 . the word shewes how to get them , how to vse them , and prayer obtaines of God a right tenure , and a pure vse , which indeed is the blessing or sanctification of them . 4. The same word carries them beyond the strength of their nature to doe vs good : bread and wine in their owne nature can but nourish and feede the body , but Gods word in the institution of the Sacrament , makes them feede the soule to eternall life . Quest. But how may we conceiue of this word , whereby God doth gouerne and preserue the creatures ? Answ. By Gods word we must not onely conceiue his decree and will , but a powerfull commaundement , and effectuall , to which all his creatures yeeld free and willing obedience . This commanding word was put forth in the creation , Psal. 148.5 . hee commaunded , and they were all created . Men when they attempt , and performe any great matter , because their power is small , must vse great labour , and many instruments and helps : But by the word of the Lord the heauens were made , Psal. 33.9 . He said the word , and all things were done . This commanding word is put forth in the daily gouernment of God : Psal. 147.15 . He sends out his commandement vpon the earth , his word runneth very swiftly : that is , nothing can withstand and hinder the power of his word : here the word and commaundement are all one . The senslessenesse and deadnes of the creatures , their vastnes and fiercenesse hinder not his word , but without delay , yea with maruellous celeritie and swiftnesse they execute his word : Psalm . 148.8 . If God speake to the heauens , they shall heare , and couer themselues with darkenesse at noone day , as in Christs passion . If he command the Sunne , it shall heare his word , and goe backe or stand still : If he command the winds or sea to be still , they shall be still ; and presently there shall bee a great calme : If he send forth his word , the mountaines of yee shall melt , Psal. 147.18 . If he commaund the whale , he shall set Ionah on drie land , cap. 2. v. 10. If he commaund the solid and senslesse earth , it shall heare , and rend to swallow vp Corah , Dathan , and Ab●ram . If he commaund the fire not to burne , it shall heare , and not burne the three children . If he command dead men , they shall heare , & come out of their graues , as Lazarus , &c. and all men at the generall iudgement . But as God can see without eyes , and reach without hands , so also doth he speake without a tongue , as the light , the firmament , the heauens , and other his workes can heare his voice without eares : neither wanteth he a meanes to make his minde knowne , and his pleasure manifest to the most senslesse creatures . This should teach vs to depend vpon this word of God , for our liues and meanes of maintaining them : for so our Lord Iesus did in this barren wildernesse ; he would not sustaine himselfe but by Gods word . Doest thou want meanes of liuing and maintenance ? Consider , that man liues not by bread alone : This word can make the aire light , without and before either sunne , moone , or starre , Gen. 1.3 . This word can make the earth fruitfull , before the raine had euer fallen vpon it , Gen. 2.5 . Wantest thou bread ? God hath not locked vp thy life in bread , it may bee he hath another word , which if thou hearest with Moses and Elias , thou shalt liue without bread . Asa , when he was in a great straite , 2. Chron. 14.11 . ( for he was with fiue hundred and fourescore thousand , to encounter with an armie of tenne hundred thousand , and three hundred chariots : ) he looked vp to this word of God , and said , that the Lord could saue , by many , or fewe , or by none . Hast thou meanes of liuing ? yet depend on this word , thy life stands not in bread , or in abundance : if God withdrawe his word , neither restoratiue quailes , nor heauenly Manna , if thou hadst them , shall preserue thy life . How often doth God blow vpon the second meanes , to bring vs to this word ? The faith of this truth doth fence the heart with sound comfort , when all outward meanes doe faile : if the heart can say to it selfe , What if God doe not giue me my desire by this meanes or that ? I know God hath more words then one , more blessings then one , and man liueth by euery word . And faith strengthens the heart , 1. By setting before the eye Gods power in this word , how that one word of his mouth is enough to helpe vs : one word is able to create innumerable armies of Angels and creatures ; one fiat is enough to make all creatures , and all this to come , or goe , or stand still , as most dutifull seruants to their Master : Matth. 8. the Centurion comming to Christ for the health of his seruant , desires him not to come within his roofe ( for he was not worthy of that fauour , ) nor to send him any receit or physicke to doe him good , but onely to speake the word , and hee was sure his seruant should be healed : A strong faith , in a strong word . It is but a word with God ; then how easily , how presently , how certainely will God doe me good , if he see it good for me ? 2. By assuring the heart , that his will is as readie to doe vs good , as his word is able : and it sets the promise before vs , that nothing shall be wanting to them that feare God. The former , in the example of the leper , Matth. 8. Lord , if thou wilt , thou canst make mee cleane : and in the next words , to shew he is as willing as able , he saith , I will , be thou cleane ; by which word proceeding out of the mouth of God , his leprosie was instantly cured : his will was his word , and his word was his worke . The latter in the example of Abraham , whose faith set before his eies Gods promise , that in Isaac his seed should be called , and that by Isaac he should be a Father of many nations ; and therefore when at Gods word he went out to offer Isaac , and Isaac asked him where was the sacrifice , he answered , God will prouide : One eye was on Gods word commanding him to slay his sonne ; another vpon this other word , that God was able to raise him vp from the dead , whence after a sort he receiued him ; and that he also would doe so , before his promise should be frustrate . 3. By setting before the Christian heart , the blessed issue and successe of vnwauering confidence in the word of God. The Israelites going out of Egypt , and wandring in the wildernesse so many yeares , by the appointment of Gods word , he did supply all their wants by his word , and it became all things vnto them , which their hearts could desire : 1. he paued them a way in the sea , and suddenly made the waters a wall vnto them . 2. he gaue them bread from heauen , euen Angels food , and that ( in our text ) was by his word . 3. he gaue them water out of a rocke , and that by his word ; he bade Moses speake to the rocke . 4. hauing no means for clothes , his word kept their garments for forty yeares from waxing old . But what need we goe out of our text , in which the example of our Head and Lord may best confirme vs ? for , wanting bread in the wildernes , he would not turne stones into bread , but waited on the word of his Father , till the Angells came and ministred vnto him : euen so the adopted sonnes of God treading in the steps of our Lord , shall by vertue of the same word , alwaies finde releife one way or other . Who would haue thought , that euer Iob should haue swomme out of that misery , hauing lost all his cattell , substance , and children ? but because , when the Lord was a killing him in his owne sence , he trusted in him , the Lord raised him and doubled the wealth and prosperity he had before . Who would haue thought that euer Daniel should haue escaped the lyons denne and teeth , beeing cast in amongst them ? or that Peter should haue escaped Herods sword , beeing bound in chaines , and watched of souldiers , to be brought out to death next day ? But trusting in the Lord , this word shut the mouths of the lyons ; and opened the prisons iron doores , and brake in sunder the chaines , and so both of them were wonderfully deliuered . Surely this doctrine well digested , is full of comfort and quietnes , and would set the heart at rest ▪ and make all outward troubles easie . If a man could once get his heart to trust in the word , as Dauid did , Psal. 119.42 . it would sustaine the soule in many troubles , and bring in so sweet a contentment as the world is a stranger vnto . On the contrary , whence is it that mens hearts faile them , and they sinke in their troubles , but because they trust to the meanes , and not to the word of God , at least not to euery word of God ? If God crosse them one way , they thinke he hath no other way to doe them good . If man liue by euery word of God , then take heed of making that a meanes of liuing , which God hath neuer warranted ; but see that what thou liuest by , proceed out of the mouth of God. How doth he liue by euery word of God , that gets his liuing either in whole or in part contrary to Gods word ? Obiect . But we see such as vse no good meanes , but mantaine themselues in good estate by robbing , stealing , oppressing , vsurie , gaming , false wares or weights ; it seemes that euen these creatures haue a word of God to sanctifie them , and put vertue in them to such persons ; or els they could not liue by them . Answ. Wee must distinguish betweene the things themselues that are gotten , and the vniust manner of getting them . The creatures themselues are by a generall word of God sanctified , and set apart by God to feed and maintaine good and bad , aswell the wicked as honest getters of them , euen as the sunne and raine shines and falls vpon the iust and vniust : And the vnrighteousnes of particular persons cannot alter Gods generall decree . But if we consider the speciall manner of getting such goods , that is not sanctified , but condemned by the word of God : 1. Because the person is not in Christ , who restores our right vnto vs , and then he is but an vsurper and a bankrupt , who buildes his houses , goes fine in apparell , decks vp himselfe and his , and spends most liberally , but it is all with other mens money : He that knowes not this , thinks him a rich man ; but he that doth , knoweth that he is not neither thrifty nor wealthy : the creditor comes , and casts him into prison , and makes his bones and bodie pay the debt . 2. As his person , so his course is accursed : for the onely way to get a blessing from God on the meanes , is to vse his owne meanes ; who hath commaunded first to seeke the Kingdome of God , and then other things ; and hath accursed all that wealth and maintenance of the body , for which a man doth hazzard or loose his soule . 3. When a man doth liue by bread , against the word that proceedeth out of the mouth of God , it is rather a death then a life ; his bread becomes poyson and as rats-bane in his bowells , because he hath it without a promise , and without blessing . Obiect . I see no such thing . Answ. Many poysons are long a working , but the end of such is death , and the more slowly they worke , the more slily and certainely they kill : And if the Lord doe not inuert the order he hath set in nature , by cursing the particular creature , be sure he hath in his iustice reserued a curse for the vniust person , and he shall not auoide it . This doctrine specially applied laies hold vpon sundry sorts of men , who liue contrary to the word . They are these : I. Such as liue out of lawfull callings , which are one part of the word of God , that we should get our liuing in the sweat of our browes : and so long as we are in our way , we haue his word we shall be prouided for . And the word proceeding out of the mouth of God , is , that he that will not labour , must not eate , because he eates not his owne : and such as will not liue after this word , by Gods word they ought not to liue , because they are idle and vnprofitable burdens of the earth ; who 1. abuse Gods prouidence , who ties the ends and meanes together : 2. infringe that good order , which God hath established for the auoiding of confusion in Church or common-wealth , namely that euery man should serue God in the seruice of man , in some warrantable and profitable ciuill calling : 3. as he is no better then an Infidell , that depends onely on meanes , seeing man liues by euery word of God ; so he that in a lawfull course of life prouides not for his family , is worse then an Infidell . Of this sort are our knots of companions , of drinking , and gaming companie , and wandring rogues and beggers : I knit them together , because they are all of a straine , and either are beggers , or shall be . These commonly come not to Church to heare their duties , and therefore they must be taught by correction and discipline of those that are the executioners of iustice . II. Such as thinke they liue well enough , and yet it is by deceiuing others , by stealing , oppression , extortion , lying , swearing , and falshood in buying and selling : and why ( say they ) may not a man help and shift for himselfe ? But consider , 1. What a poore help it is , when a man will vse vnlawfull meanes , and to shift out of one euill by another : He doth , as the Prophet speakes , auoid a lyon , and a beare meets him . Pilate would keep his place by vnlawfull meanes , the deliuering of Christ to be crucified : but , besides that he brought innocent blood vpon himselfe , he lost his place , and slew himselfe . 2. Consider that if Gods word of blessing goe not with the meanes , his word of curse doth : and so the Prophet Zacharie saith , that the curse enters into the house of the swearer , and of the theefe , c. 5. v. 4. and this curse shall remaine in the midst of his house , and consume the very timber and stones . This curse often scatters ill-gotten goods as fast as they were euer hastily gathered , if not in his owne dayes , yet in some vnthrifty heire after him . 3. Consider how God crosseth the vaine conceit of vniust persons ; they thinke all that is any way gotten , to be gaine and profit ; but the word is , Pro. 10.2 . that treasures of wickednes profit nothing , they cannot help a man from the hand of God ; nay when the euill day comes , they are gone , and leaue a man alone to graple with death and iudgement , and turne a man naked to the sentence of condemnation for his wicked getting and holding of them . III. Another sort of men , who liue not by the word of God , but against it , are vsurers , who pull themselues out of all lawfull callings , and set vp a trade for the publike euill , and their own priuate good ; which , were there nothing else against it , prooues it not to be of Gods deuising : for euery calling of Gods deuising , is helpfull to men in generall ; but the Spirit of God hath giuen this a name from biting and hurting . But we haue the Scripture most expresly against it , whether it be manifest , as is a contract for gaine , as for ten pound to pay eleuen at the yeares end ; or couert , wherby men find deuises ( which they call mysteries ) to defeat the lawes , and seeme to contract , and either not to lend , or not for gaine . The word that proceedeth out of the mouth of God , saith , Exod. 22. vers . 25. If thou lend money to my people with thee , thou shalt not bee an vsurer , thou shalt not oppresse him . Marke how vsurie and oppression is all one . And , Deuter. 23.19 . Thou shalt not lend vpon vsurie to thy brother , the vsurie of money , meate , or any thing that may be lent . But the vsurer that will liue by his money , and not by Gods word , saith , Yea but of the Gentiles they might , though not of a brother : To which I say , that now the partition wall is taken away , and neither Iew nor Gentile remaines , all are our brethren in Christ ; and therefore of no man must vsurie be expected , vnlesse thou beest worse then a Iew. Let the vsurer answer this if he can . Againe , those Gentiles were of those nations of the Canaanites , which they were commanded to destroy , and vsury was as teeth giuen them , and allowed by God to eate them vp withall . Seest thou a man , whome thou mayest lawfully kill ? take vse of him , but not of thy brother . Obiect . I will not take vsurie of the poore , but of the rich . Answ. But the text is , Thou shalt not take vsury of thy Brother , bee hee poore or rich : though the rich bee better able to suffer wrong , yet thou art not by any word enabled to offer it . The word , which proceedeth out of the mouth of God , saith , Psal. 15.5 . He that giueth not his money to vsury , shall dwell in the Lords tabernacle , and rest on his holy hill : and , Ezek. 18.17 . hee that hath not receiued vsury and increase , &c. wherein it is plaine , without all trickes , that either to giue out , or take in vsury excludes out of heauen . Obiect . He meanes , to oppresse a man with vsurie . Answ. Euery vsury is oppression , and euery vsurer feares not God. Leuit. 25.36 . Thou shalt not take vsurie , but feare the Lord. Obiect . But that law was iudiciall , not morall . Answ. That is false : for our Sauiour renewed it in the Gospel , Luk. 6.35 . Lend freely , looking for nothing againe : therefore it is morall . Besides that , vsury is condemned amongst the great transgressions of the morall law , Ezek. 18.13 . Obiect . We may doe as we would be dealt by , and it is charity so to lend as another may benefit himselfe . Answ. No man in need would borrow but freely , vnlesse he were mad ; neither is it charity nor humanity to take money for a duty , the nature of which is to be free . Charity seekes not her owne , and much lesse other mens ; but of these sorts of wicked men the speach is true , Their mercies are cruell . As charitable as that vsurer is , so conscionable is he that followes : His conscience will not suffer him to take aboue the law , not aboue ten in the hundred , and that he hopes he may according to the wholesome lawes of the Land. Answ. Where were his conscience , if the law of King Edward the sixt were reuiued , whereby it was vtterly forbidden , according to the Canon of Gods word , and the ancient Canons of the Church ? But for the Statute now in force , enacted Elizab. 13. c. 8. 1. I say , it alloweth no vsurie , but punisheth the excesse of it . 2. The title of the Act is , An act against Vsurie . How then is it for it ? 3. It calleth vsurie a detestable sinne : how then can it secure thy conscience ? 4. All vsury aboue tenne in the hundred is punishable by the forfeit of the vsury . 5. What if the lawes of men should permit what Gods law condemnes ? is it not plaine , that this conscionable man flyeth Gods law to shelter his sinne vnder mans , as though the lawes of man were the rule of conscience , and not Gods lawes ; or as if the law of an inferiour can dispence with the law of the superiour ; or as if Moses permitting one euill in the Iewes ( namely , the putting away of their wiues for preuenting a greater ) did allow thereof , or warranted the sinne to the conscience of the hard-hearted husband . Wee conclude then , that the vsurer liues not by any word of God , but against it . And to these adde the ba●ds of this sinne , the brokers to vsurers , that liue or raise gaines by letting out other mens money : I will say no more to them , but if he be shut out of heauen that lends his money to vsury , he shall hardly get in , that is his agent . And humane lawes condemne theeues and accessaries . It is a Statute of Henry the 7. anno 3. that all such brokers for vsurie , shall pay for euery default twentie pounds , and suffer halfe a yeares imprisonment , and be brought to the open shame of the pillorie . It is iust with God , that Saul and his armour-bearer should fall together , and die on their owne swords . IV. Such liue not by any word of God as encroach vpon the Sabbaths of God , by labouring either in themselues , or in their seruants , as 1. by buying or selling wares , Neh. 13.18 . 2. by works of the sixe dayes , whether in haruest or earing time , Exod. 16.29 . and 34.21 . and Neh. 13.15 . 3. by trauelling for gaine or pleasure . For the Sabbath was made for our spirituall profit : it is a day to giue and collect almes , and not gaine . Manna it selfe must not be gathered on the Sabbath , much lesse must more ignoble sustenance : If it be sought , it shall not be found . Obiect . 1. May I not do a little to set forward my work for the beginning of the week ? Answ. No : Manna might not be sought , though early in the morning , and though it was but a little way off , and required little labour . Obiect . 2. May I not take a faire day when it comes , the weather beeing vncertaine and catching ? Answ. Thou mayest as well say , May I not take a purse when it comes ? wilt thou bee a theefe and rob God of his due ? Should not ill weather and Gods iudgements rather force thee to repentance and obedience , then to sinne ? Obiect . 3. It lyes me vpon a bond , my estate , and many poore men depend vpon me . Answ. First , pay thy bond to God ; faith , and obedience neuer brought losse with it ; and better were it to loose a little commoditie , then Gods fauour , and a good conscience ; nothing is so heauy as Gods curse for this sinne . V. Common gamesters , and such as make a gaine of play , liue not by any word of God ; it is a common theft , and they come directly vnder the 8. Commandement , and that precept of the Apostle , Eph. 4.28 . Let him that stole , steale no more , but rather labour with his hands . And as they liue out of a calling , so their course is an vniust taking into their possession , that which no law of God or man doth warrant them by any manner of lawfull contract ; and the Ciuill law and Fathers condemne that gaine which is gotten by play . In the same ranke of theeues are they that liue by keeping dice-houses or gaming-houses , and such places of lewd resort . Let vs take some rules , whereby we may comfortably passe our liues according to Gods word , and auoide all these sinnes against it . There are three , 1. concerning our calling : 2. our states : 3. our maintenance of life . The rule concerning our calling is this : The cariage of our calling according to Gods word , is a speciall part of that word of God by which a man must liue . Quest. How may I carrie my calling according to Gods word ? Answ. By these meanes : 1. Wee must make choise of such callings for our selues and ours , as bee profitable for the Church or Commonwealth : there be many vain and new-fangled inuentions , which rather maintaine sinne , then bring any good to the Church or Commonwealth . But God therefore bestoweth varietie of gifts , to furnish men to the variety of callings , all for the common , and euery ones priuate good . 2. Seeing not the hauing of a calling , but the right vse of it glorifieth God , we must vse our callings with the practise of sundry vertues . 1. In faith and obedience to God : faith makes our persons , obedience makes our actions approoued of God ; yea , euery dutie of our calling ought to be an obediēce of faith , looking at the commandement and promise ; the commaundement keepes vs within the compasse of our callings , the promise secureth vs of good successe . A good action not warranted by a calling is sinne . 2. In diligence , not wilfully neglecting , but seruing and redeeming the means of Gods prouidence : Euery man must abide in his calling , and keep him in his way , for so long he is sure to be prouided for : thus hee auoides idlenesse and destruction , and maintaines the order and ranke wherein God hath set him . 3. In chearefulnesse , not carking or excessiuely carefull , but doing the labour , and leauing all the successe to God. Some are heart-lesse in their callings , because it brings in so little profit and returne ; and labour an the oxe , who must goe out his iourney , but without chearefulnesse or heart , which God lookes for in all our duties . Such should consider , 1. that callings were not onely ordained to get money , but helpe vs chearefully through our way , and containe vs in a course wherein to please God. 2. that the goodnes and worth of a calling is not to be measured by that profit it brings in to vs , but by the publike benefit , and as it is rightly vsed : God may be serued as well in the basest , as in the best . Others see no likelihood of doing any great good , and so either draw backe from their calling , or else heauily and vnchearefully goe on . But we must renew our strength and courage , and knowe that our labour shall not be lost , Isa. 49.4.5 . 4. In holinesse , which 1. sanctifies our callings by the word and prayer , 1. Tim. 4.5 . 2. subordinateth all earthly and special things , to the generall and heauenly things of the Christian calling ; yea it makes vs expresse our spirituall calling in the vse of the ciuill : it wil make a man sometime for religions sake , heare the word in the six dayes , vnles some other necessary occasion come between , euer preferring the more necessary businesse . 3. It keepeth in the heart , 1. a loue of God , aiming at the preferring of his glorie aboue all : it suffers not a man to esteeme his calling a preferment of himselfe , or a reward of his seruice past ; but a meanes of aduancing Gods glorie in further seruice . 2. a loue of men , who partake in the benefit of our labours , with whom we must exercise charity , iustice , meeknes , &c. The second rule concerneth our wealth and maintenance , namely , not to content our selues , that we can liue by such o● such meanes , vnlesse we can say , Gods word doth warrant me , that this i● my meat , my drinke , my apparrell , my money , my house , my land , &c. Quest. When can a man say this ? Answ. 1. When a man hauing nothing of his owne , nor right to any thing , becomes a beleeuer , ingrafted into Christ , and so owner of that he hath . A man may haue warrant and title from man , that his house and land is his , and he is a robber that shall defeat him of it . But all men and Angels cannot giue me a possession , and true title before the liuing God , but onely his Sonne , who is Lord and heire of all . First , knowe thy selfe a member of Christ , and then his right is thine . 2. When the manner of getting them is lawfull , and that is , first , when it is iust , when a man hath vsed no indirect meanes , but they are either lawfully descended , or else by faithfull and painfull walking in an honest calling , God hath added them as a blessing of a mans labour : Secondly , when it is moderate and retired , when a man so prouideth for earth , as he especially storeth vp for heauen : first , seeking Gods Kingdome , and the one thing necessarie , without couetousnesse , and the loue of this life ; nay , accounting all things dung in comparison of Christ. 3. When the manner of vsing them is warrantable , that a man shewes himselfe a good steward in the holy dispensing of them , vsing them as furtherances of pietie , as pledges of loue towards men , and as testimonies of sobrietie in himselfe , and euery way making them seruants to his Christian calling . Prou. 3.9 . Honour the Lord with thy riches . 4. When his affection is indifferent , both in the hauing and holding of them , that a man may say , These bee mine , I am not theirs ; I haue them , they haue not me ; I am their Master to command them , they commaund not me . And why should wee not draw our affections from them , seeing , 1. the wicked are as rich , yea richer in these things then the best ? at the best they make not their Masters better : 2. they be no inheritance , they bee but mooueables , changing their Master as the giuer will ; and while we haue them , they are but lent vs : 3. we are but stewards , we sit not in our owne , but haue a large account to make : yea we are very pilgrims and trauellers , and shall goe lightlier and lesse loaden : 4. we must not measure or tie God vnto them , nor esteeme of his loue by them . Thus a man may vse the mercies of God with comfort , for his necessity and for his delight in the dayes of his pilgrimage : thus may he dispose them to his heires as the right owners , with hope of Gods blessing to stand with them : nothing of which can bee expected in goods ill gotten , or spent , to which nothing but Gods curse is intayled . The third rule concerneth our health and sustenance , namely , that it is farre better to want meanes , then to procure them by any other meanes , then that which proceedeth out of the mouth of God. Yet numbers will maintaine their liues , health , and estate not by Gods word , but directly against it : for example , they that seeke to witches and sorcerers for health , or goods lost , or stollen , or vpon any other occasion whatsoeuer . Whereas the word proceeding out of Gods mouth , Leu. 18.10 . is this , Let there be none found among you that vseth witchcraft , or is a regarder of times , or a sorcerer , charmer , soothsayers , or that counselleth with spirits . Obiect . But Gods word and ordinance is with them to doe vs good ; and much good they do , which none else can doe . Answ. God hath a twofold word : 1. of blessing . 2. of iudgement : the former proceedeth out of the mouth of God , who is goodnes it selfe ; the latter sometimes he permitteth to proceed out of the mouth of the deuill , giuing him power to worke lying wonders , that the seekers of him might beleeue in him to their finall destruction . Thus the deuill ▪ who can doe nothing against Gods word , doth what he doth by Gods word spoken in iudgement and iustice . Whence I conclude , 1. It were better for a man to want cure then haue the deuill his Physitian : better for a man to want health of his body , then procure it with the death of his soule : Better had it beene for the Israelites to haue wanted Quailes , then procuring them by murmuring , to be choaked with them : Bettter for a man to want the world , then winne it with the losse of his soule : Better had it beene for Ahab to haue wanted Naboths vineyard , then to loose the whole kingdome for it : Better for Iudas to haue wanted the thirtie pence , then to hang himselfe for them : for Ananias and Saphira to haue wanted the third part of their possession , then to die for it . 2. Rule . Better it were to want the meanes of health and maintenance , then not to vse them according to the word which proceedeth out of the mouth of God , as food , apparell , physicke , health , and life it selfe . Had it not been better that Asa had wanted Physicke , then bee strucke with death because hee trusted in Physitians ? Better it had beene for Gehazi to haue gone in ragge● , then to apparell himselfe by lying and deceit , which apparelled himselfe and all his posterity with leprosie . Whether was the state of Lazarus ( that died for want of meanes , ) or of Diues better that fared deliciously euery day ? Lesse haue men to answer for , who haue no meat to strengthen nature , then those that haue abundance , which they peruert to strengthen themselues in sinne , sacrificing their strength to the seruice of the deuill , and to their lusts . We our selues know numbers in all corners , who were better continually to be bedridde , and sicke , or maimed , then to abuse their health and liues in such riotous & vngracious courses , to the destruction of themselues and others . Nay , as our Sauiour said of Iudas , it had been good for him he had neuer been borne ; so may we say of numbers of gracelesse persons , better they had neuer seene the sunne or enioyed life , then so to haue consumed their liues in the seruice of sinne and Satans temptations . Lastly , If we liue by euery word of God , then let vs be thankefull to God for our liues , and for his word of blessing vpon the meanes : and seeing our liues hang vpon his word , to prolong them , or cut off the thread of them , we must labour to liue to him and his glory . It becommeth the iust to be thankefull . A great vnthankefulnes were it to rebell against him , by whom we hold our liues , and all the comfort of them : See wee not how those that hold land in coppy , are willingly bound to suit and seruice to the Lord , who is often but a meane man ? The Sidonians would not warre against Herod , because they were nourished by his land : and shall we be in warre against our Lord : by whose hand and word we liue , mooue , and haue our beeing ? And euen this thankesgiuing is his gift also : for as the matter for which , so the grace by which we are thankefull , is all from him ; so as wee must depend on him both for blessings , and for grace to be thankfull . VERS . 5. Then the deuill tooke him vp into the holy citie , and set him on a pinacle of the temple : 6. And said vnto him , If thou be the Sonne of God , cast thy selfe downe : for it is written , &c. WE come now to set downe and expound , by the assistance of God , the second onset of the deuill vpon the Sonne of God , by a violent and hellish temptation , nothing inferiour to the former , in the furious , malicious , and cunning contriuing of it . In the entrance whereof , we must remooue one rubbe by the way , concerning the order of this temptation , wherein the Euangelists seeme not to agree among themselues : for whereas S. Matthew makes this the second , S. Luke makes it the last , and puts the last in S. Matthew into the second place . And herein some learned men haue stumbled , and haue deuised simple shifts to reconcile the two Euangelists . Some thinke , that they write not the same history , nor of the same temptations , but of temptatiōs vrged at sundry times . These are confuted by the very matter , phrases , and words , which are in both the same , and need no other conuiction . Others thinke ( and they of the learned Papists ) that in some auncient bookes , S. Luke obserues the same order in the temptations with S. Matthew , and that the difference crept in by the heedlesnesse of some writer : Which is a needlesse deuise of them , who striue to prooue the Canonicall Scripture to be corrupted in their fountaines , that so their corrupt Latin Translation may preuaile ; but both impeaching the watchfulnes and care of God ouer the Scriptures , as also the diligence and faithfulnesse of the Church , which is pretended to suffer her selfe wholly to be abused , by the carelesnesse or vnfaithfulnesse of some one Scribe . But the truth is , that it doth no whit preiudice the truth of the Euangelicall story , that the Euangelists doe not stand so much vpon order , where it is not so necessary , as vpon the matter and the things themselues done , which they faithfully report , and in which they ioyntly accord and agree : as oftentimes they stand not vpon words , nor sometimes vpon sentences , but one deliuer the same fact in one style of speach , another in another forme ; but so , as one is so far from crossing another , as he giueth thereby more light and certeinty vnto the other . Quest. But whether of these obserued the right order , as the temptations were passed ? Answ. I am out of doubt , that Matthew sets downe the right order as they were done : 1. Because he passeth his story by such particles as imply an orderly consequent : as , Then the deuill tooke him , then he tooke him againe , then the deuill left him , &c. whereas Luke vsed the particle and , in his passages , which noteth no certaine order , as the former doth : his care was to relate the whole matter , but was not so accurate for order . 2. The coherence and dependance of this second temptation with the former shewes , that Matthew obserueth the right method : for Christ hauing by a testimony of Scripture , confirmed himselfe in the confidence and trust in his Father , Satan immediately seeks to make his aduantage of Christs words , and seeing he will needs trust his Father , he would haue him trust him too much ; If he need no bread beeing hungrie , he needs no staires to goe downe from the pinacle of the Temple ; the last temptation doth not so fitly cohere with the former , as this second doth . 3. After Christ had bidden Satan auoide , Matthew adds , Then the deuill left him , as being obedient to his word ; plainely shewing , that that was the last temptation . Luke hath it not in such dependance , but thus , And when the deuill had ended all the tentation , he departed . In the combate note two generalls , 1. The preparation to it . 2. The temptation it selfe . The preparation containeth such necessarie circumstances , as by which the temptation might more easily preuaile ; as , 1. the time , Then. 2. the place , first generall , the holy Citie : secondly speciall , a pinacle of the Temple . 3. the manner how Christ was conueyed thither , The deuill tooke him vp , and set him on the pinacle . The temptation consists , 1. of the assault . 2. of the repulse . The assault hath three things : 1. the ground of it , If thou bee the Sonne of God. 2. the scope or aime , namely , the sinne or sinnes to which he was tempted , Cast thy selfe downe . 3. the argument or perswasion to enforce it , For it is written , he shall giue his Angels charge ouer thee , &c. The repulse of our Sauiour is by an other testimony of Scripture , not contrarie to that which Satan alleadged , but expounding it , that he might in the right sense of it , fence and secure himselfe from the temptation , as after we shall see . First , of the preparation : Then ] This particle shewes not onely the time of this temptation , but also the order as I noted : Satan hauing no successe in the former , renewes his assault , and would assay another way . He had been kindly and gently vsed of Christ , who had answered him courteously ; nay , he had conuinced him by Scripture , that he had nothing to say against it , and yet he goes on in his malice , as though hee had had both great prouocation and aduantage . Whence , Note the propertie of wicked men ruled by Satan , who by no meanes can be brought to lay off their malice towards Gods children . Deale gently with them , they are like nettles , the softlyer toucht , the sharper they sting : Deale plainly with them , and conuince their consciences by the word , that they haue nothing to say for themselues , yet beeing conuinced they giue not ouer , no more then Satan here , but proceed in mischeife . And what are the reasōs . 1. Because the godly in their courses doe oppose themselues to the darkenes of this world : now there is no fellowship between light and darknes , no way to reconcile them , as we may see in the example of the wicked Sodomites against Lot : first he resisted their wickednes , when they came about his house to abuse the two men ; he giues them faire words , I pray you my brethren ; he conuinceth their consciences , Doe not so wickedly ; and out of his weaknes he offers them his two daughters : but , beeing a righteous person , whose soule was daily vexed with their vncleannes , neither his piety , nor humanity , nor intreaty , no nor his weaknes and sin could please them , but , Away with him hence , he is a stranger , shall he iudge and rule ? now we will deale worse with him then with them , Gen. 19.9 . 2. Christ giues another reason , Ioh. 8.44 . You are of your father the deuill : for his workes ye doe . In that Chapter Christ plainely teacheth the Iewes , that he is the light , vers . 12. they tell him he beares record of himselfe , and therefore his record is false , v. 13. he tells them he shall go from them , and carie the light with him , and they shall seeke him , and not finde him : what ( say they ) will he kill himselfe ? v. 22. he tells them that he that keepeth his word , shall neuer see death : then said they , Now we know thou hast a deuill , v. 25. He tells them , Before Abraham was , I am : and they take vp stones to stone him . Here were the children of the deuill , who was a man-slayer from the beginning : And of these Christ said , Ye go about to kill me , a man that hath told you the truth , v. 40. and , Ye do that which you haue seen with your father , and not only seen , but felt him moouing & stirring in their hearts : for he worketh mightily in the sonnes of disobedience , Eph. 2.2 . 3. The more light and grace the Lord manifesteth in any of his children , the more must the darknes of wicked ones fight against it . It is not their innocency , their holines , their wisedome , their peaceable course of life , that can fence them ; nay , these bring all the malice of the wicked on them , and lay them open to their rage . Steuen a man full of faith and power , whose enemies were not able to resist the wisedome and Spirit by which he spake , Act. 6.8 . yet drew they him to the Councell , and suborned false witnes against him : where what should he doe ? They might , and did see his face shine as the face of an Angell , v. 15. In his Apologie he beginnes as a person at the barre , with a louing and moouing speach , Men , brethren , and fathers , hearken : afterward in the course of his speach , as a faithfull seruant of God , and true teacher , he freely reprooues them , c. 7. v. 51.52 . calls them resisters of the holy Ghost , betrayers and murtherers of the Iust , he could conuince them out of all the Scriptures , as Christ did Satan here : But the more full of the holy Ghost he was , the more were they filled with deuillish furie , like so many deuills or furies , their hearts brast for anger , they gnashed with their teeth , more like fell and sauage beasts then men ; they showted with a loud voice , stopped their eares , ranne vpon him , cast him out of the citie , and stoned him . 4. The incessant malice of the wicked against the children of God , is a running streame from this of the wicked one , against the naturall Sonne of God : the deuill would still , if he could , tempt and molest Christ himselfe in his owne person , but that he cannot , he will therefore be sure to molest him in his seruants : he would obscure the glory of Christ in himselfe , but seeing he cannot doe that , he will doe what he can by himselfe and all his members , to extinguish that glory of Christ in those beames , wherewith his seruants are graced and honoured : And this makes this warre so irreconciliable . Therefore let vs not maruell when we see good things , and good men resisted , nor condemne that presently which we may see opposed : but , 1. Turne our eyes vpon that naturall enmitie which is between the seed of the woman , and of the serpent . 2. Vpon mens stubbornnes against the truth , and malice , by which the sinner giuen vp by God to Satan is obfirmed and hardned . 3. Vpon the powerfull worke of Satan in men of great gifts , that beeing conuinced in conscience , euen against that light , can resist godly and innocent men . 4. Vpon the loue of mens sinnes , profits , and pleasures , which sets on forward this hatred against their conscience . What could Christ himselfe doe to conciliate Iudas his fauour ? did not he know , that Christ was the Messiah , did he not preach him ? did he not worke miracles in his Name ? did not Christ make him one of his family , and preferre him to be the steward of his house ? did he not warne him of his sinne , and beare him most patiently ? Yet his heart beeing vpon couetousnesse , for a small commodity he will betray Christ , and that against his conscience . 5. Other personall and priuate occasions , may force men of great gifts to maligne and hate ( against their consciences ) most innocent persons . The Iewes knewe , that Christ was the Messiah , that hee was most powerfull in doctrine , and most holy in his life ; yet they loued their owne praise , and therefore thrust downe Christ ; If wee let him alone , all will beleeue in him . They thought themselues so much dishonoured , as Christ was honoured . Sometimes feare of great men , or some losse , or checke , may cause this obstinate opposition . Pilate knew Christ was an innocent man , he washed his hands , and would haue no hand against him ; he pronounced him innocent , saying , I finde no fault in him : his wife beeing troubled in a dreame , sent him word , he should haue nothing to doe against that iust man. Yet against his conscience , and his owne words , he proceeded to condemne him . Why ? how could hee be so blind and wicked ? surely it was feare of Caesar , and of some checke : for hee had heard them say , If thou let this man goe , thou art not Caesars friend . It should teach vs to goe on vndaunted in our godly course , making no accoūt of al the malice that the deuil or his instrumēts can create vs , and neuer offer to shake hands with them ; we shall neuer haue done if we goe about to please them , we can not doe it vnlesse we wil be as bad as they , if we retaine our sauour of goodnesse , it doth but prouoke them . Many men may hence see what spirit rules them , who when they heare Scripture against their sinnes and vnwarrantable courses , they goe on still as a chafed colt , that cares neither for pale nor hedge , but flings ouer . These men would be loath to be compared to the deuill , but we shall see them farre worse , and the deuill not so bad as many of them . When he heares Christ alledge Scripture , he saith nothing against it , but was silent , he replyes not , and much lesse railes on him , as a phantasticall or precise person . But reprooue the swearer , the drunkard ; the gamester , the vniust courses of men in their trades , Sabbath-breaking in Masters or seruants , and doe it out of the Scriptures as Christ did ; wee shall haue the same measure that he had returned from the Scribes and Pharisies , who rayled out-right on him ; He is too precise and seuere , we can doe nothing for him ; or , What hath he to doe with our gouernement , or trades ? or , He might finde other things to speake of . Thus if Paul speake against Diana , or whatsoeuer the crafts-masters liue by , all the citie is in an vproare against him . It seemes men are loath in their callings to meddle with the word of God , or the directions of it , else we should haue to deale with them . It were too much to sit downe silent , and goe on in sinne against the word : but to resist the word in termes , or to raile vpon the Preachers thereof , goes one step beyond the deuill . Take knowledge of the secret working of the deuil against the light and truth , in such as spurne against it . They cannot abide that truth and innocencie should acquit it selfe ; but though they see nothing but meekenesse , patience , and innocencie , yet will side against it , as though they had the greatest aduantage and occasion . What is the cause , that men will take part with most abiect and base persons , and bring the curse on themselues , in condemning the innocent , and iustifying the wicked in their horrible riots and misbehauiour , but the hatred they carie against goodnes ? Why did the Iewes band themselues for Barrabas , and seek to acquit him ? was it because there was any cause of loue in him ? knew they him not to be a murtherer , and a rebell ? Yes ; It was hatred of Christ that made them sticke to him : & why hated they Christ , but because he was the light ? Some there be of that Iewish generation left , to whom , if Christ be weighed with Barrabas , he will seeme too light ; Barrabas shall carrie the credit and defence from him ; Not him , but Barrabas . Into the holy Citie , ] We come to the second circumstance in the preparation to this second assault , which is the place that Satan chooseth ; set downe , 1. in generall , the holy citie . 2. in speciall , a pinacle of the Temple . What holy Citie this was , Luke expresseth , c. 4.9 . He brought him to Ierusalem , here called the holy Citie . Ierusalem is called the holy citie , not because of any holinesse in the place : for no place as a place is more holy then other . It is true , that we read in Scripture of holy ground , as Exod. 3.5 . mount Horeb where Moses stood is called holy ground , and Moses must put off his shooes . But this was no inherent holinesse in the place , onely for the present the presence of God appearing after a speciall manner , makes a speciall holinesse to bee ascribed vnto it . Neither is it called holy in respect of the people and inhabitants : for the faithfull citie was long before this become an harlot , Isa. 1.21 . and Christ not long after this combate , cryeth out against Ierusalem , That she had killed the Prophets , and slaine such as were sent vnto her , and proclaimeth a speedie desolation against her . But it was so called , 1. Because God had made choice of this city to put his name there , 2. Chron. 7.12 . I haue chosen this place for my selfe . Hence was it called the Citie of God , and Gods holy mountaine , Dan. 9.16 . and the holy hill of Sion ; because God had chosen it , and sanctified it for himselfe , wherein himselfe kept residence and made it eminent aboue all the places of the earth . 2. Because of the holy things which were there established , euen all the holy worshippe of God ; it was not lawfull for the Iewes to sacrifice or eate the Passeouer any where but in Ierusalem . There was the Temple built on mount Moriah , wherein , I. There was the Sanctum seculare , the vtter court of the Iewes , and Salomons porch which did rise vp by 14. staires , wherein Christ preached often , and Peter healed the lame man , Act. 3.3 . and probably , where Peter conuerted 3000. soules at one sermon . In this porch was the great brasen altar for whole burnt offrings , on which altar the fire ( which at Aarons first offring in the wildernes fell from heauen , Leuit. 9.22.24 . ) was to be kept perpetually before the Lord ; the which when Aarons sonnes neglected and offred with strange fire , they were burnt with fire before the Lord. In this court was the great brasen sea , wherein the Priests washed themselues , and the beasts to be offered on that altar , especially their feet , because they were to minister barefoot before the Lord. Both of them holy representations of Christ ; the former of his sacrifice , who gaue himselfe for a whole burnt offering : the latter of the fruit of it , he beeing the lauer of the Church , by whose blood we are washed from the guilt and power of sinne . II. There was the inner court , which was called the Sanctum , or the Sanctuarie , or the court of the Priests , whence the Iewes were barred . There was here , 1. the altar of incense for sweete perfume , wherein the Priests were euening and morning , to burne the holy incense before the Lord , as a sweet smelling sauour vnto God , and no strange incense might be offered thereon , Exod. 30.9 . While Zacharie stood at the right side of this altar , offering incense to God , the Angel Gabriel stood and foretold the birth of Iohn Baptist. This was an holy type of Christ , who offered himselfe on the altar of the crosse , a sacrifice of sweet smell to God his Father , and through whom God sauoureth a sweet smell from all our duties . 2. In this court was the golden candlesticke , with seuen lamps , and seuen lights , which were fed with most pure holy oile , night and day , to lighten the whole inner court . And this was an holy type of Christ , the light of the world , enlightening all his elect with spirituall and heauenly light . 3. In this court was that golden table , on which the holy shewbread was euer to stand , euen twelue loaues , which were to be made of the purest flower of wheat , and were to be renewed euery Sabbath , the old loaues conuerted to the Priests vse : a holy type of Christ , in whom alone the Church and euerie member , setting themselues continually before God , are nourished and preserued vnto eternall life . 4. In this court was that costly and precious vaile , of blew silke , and purple , and scarlet , and fine twined linnen , made of broydered worke with Cherubims , the vse of which was to separate the Sanctum from the Holy of Holies : this vaile at the death of Christ was rent from the toppe to the bottome . A notable representation of the flesh of Christ , which hid his Diuinitie , but beeing rent asunder by his passion on the crosse , the way to heauen was laid open vnto vs. III. There in the temple was the Sanctum Sanctorum , and in it the Oracle , called the inner house of God , into which onely the High Priest went alone once a yeare , and that in the feast of expiation , wherein all the Iewes must fast and afflict themselues . A most notable type of Christ : for as it was called an Oracle , because God thence gaue answer in doubtfull cases ; so who is the Fathers Oracle but his Sonne , who is the word of his Father , by whom he speakes to vs , by whom we speake to him , and through whom the Father heareth vs ? In this Holy of Holies was the Arke of the Couenant , and in this holy place stayed the Arke almost 430. yeares , signifying Christ the author of the couenant betweene God and vs. In which Arke or chest were kept 3. things : 1. the tables of the couenant , written with the finger of God , signifying Christ , who is the fulfilling of the law . 2. the rod of Aaron which had budded , a type of the Priesthood of Christ , who in the world seemed a dead branch and drie , but after his death & resurrection beganne againe to flourish , and bring fruits of life to Iewes and Gentiles . 3. the pot hauing Manna , a holy type of Christ the bread of life , and that Manna that came downe from heauen , Ioh. 6.35 . In this Holy of Holies ouer the Arke was the holy couer , called the Propitiatory , prefiguring the Lord Iesus , whom the Father hath made our Propitiatory by faith in his bloud , Rom. 3.25 . Here also were the two glorious Cherubims , set like Angels on either side the Arke , looking vpon the Arke , figuring the holy Angels ministring to Christ , and earnestly desiring to looke into the mysterie of our saluation , 1. Pet. 1.12 . These were the cheife holy things established in the temple at Ierusalem , but not all : for there were beside these , the obseruation of all holy rites appointed by God , the chaire of Moses , and in it the law read and expounded : there were the holy persons , the High Priest with all his holy garments , with Vrim and Thummim , and on his forhead , HOLINES TO THE LORD : there were other the holy Ministers of the Lord , who had the Lords holy oyle vpon them , of Gods owne composition , with strait charge , that no other should make or vse it out of this vse . Yea , here had liued the auncient Kings and Prophets , Dauid , Salomon , Iosiah , Hezekiah , who were speciall types of Christ. In which regard Ierusalem the seat of God and Gods worship , is called the citie of perfect beautie , the ioy of the whole earth . 3. It is called an holy citie by comparison vnto other great cities of the neighbour countryes , wherein idols and deuills were worshipped in stead of God , as Babylon ; or whose worship was the deuise of mans braine , and no institution of God , as Samaria , Cesarea , and others , 2. Kin. 17.33 . 4. It is called holy in type , two wayes . 1. As it was a type of the Church militant , of which the members are holy in part , at least in profession . For the whole Church of God was gathered together 3. times euery yeare before the Lord ; at the feasts of Passeouer , Pentecost , and Tabernacles : Psal. 122.4 . Thither the tribes of the Lord goe vp , and appeare before the Lord. 2. As it was a type of the Church triumphant , euen that celestiall Ierusalem which is aboue , that new Ierusalem into which no vnholy thing can enter , but is the eternall habitation of the holy God , the holy Angels , and Saints . 5. It was called holy , or the holy citie , because it was the fountaine of Gods holy religion , which beeing first seated there by God , must be deriued thence , and sent out to all other nations . Mic. 4.2 . The law shall goe out of Sion , and the word of the Lord from Ierusalem : therefore was it the Metropolis and mother citie , the heart of the earth , placed in the midst of nations by Gods owne confession , Ezek. 5.5 . Nay , there must the pretious blood of the holy Sonne of God bee shed , which must streame and runne out to the saluation of all nations ; and himselfe preached the King of the Iewes , vpon the crosse as vpon the theater , in Hebrewe , Greeke , and Latine , and that in the time of the Passeouer , when there was a concourse of all the people of Iewes and other nations . There the Apostles must giue their first witnesse of Christ , and thence must carrie it into Iudea , Samaria , and all nations to the vtmost parts of the earth , Act. 1.8 . And 8.1 . the Church of the New Testament was first gathered at Ierusalem , and thence by persecution scattered into all nations . In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy citie : for all the holinesse of all other cities was deriued thence . We learne out of this title , what it is that makes places and persons holy , euen the presence of God , of his word , and worship . Thus the ground was called holy , Exod. 3.5 . and the place where Ioshua stood , when the captaine of the Lords host appeared vnto him , chap. 5.15 . 1. Whatsoeuer was in the law separated to God and his seruice , was called holy : the Sabbath was holy , the Priests garments holy , Exod. 28. Thou shalt make holy garments for Aaron thy brother : Holy , both because they were peculiar to the holy Priesthood ( for none else might put them on , ) and because they were to be vsed in the holy place , ( for when they came forth of the Tabernacle , they must put them off : ) and thirdly , consecrate to holy vses , and to be an holy type of Christs righteousnes , a precious robe wherein all our sacrifices are offered . The flesh was holy , which was offered to the Lord in sacrifice , Hagg. 2.13 . For places , Bethel was an holy place , when Iacob saw the vision of the ladder there ; and the Temple was holy . For people , the Iewes were called an holy nation , and Christians an holy Priesthood , and Saints by calling , 1. Pet. 2.9 For persons , some are sanctified in the wombe to some speciall seruice , as Ieremie , cap. 1.5 . and Iohn Baptist. Yea , euery faithfull mans heart , is as it were an Arke of God , in which are kept the Tables of the Law , yea the Tabernacle of God , and the Temple of the holy Ghost , where he pleaseth to dwell . And thus was Ierusalem an holy citie , so long as it continued in the true worship of God. 2. This appeares by the contrarie , seeing this holinesse was no further annexed to this place , then God tyed his presence to it : for when as the Iewes had crucified the Lord of glorie , both the Temple and City , as profane were destroyed , and deliuered into the hand of the Romans , and are now in the hands of the Turke , a nest of vncleane and idolatrous beasts , most sauage enemies of Christ , and Christian profession . 3. That place must needs be holy , where the Lord dwelleth as a Master in his house ; teaching , ordering , and supplying all necessaries : where Christ the holy Sonne of God walketh in the midst of the seauen golden Candlesticks , beeing conuersant among the flockes of shepheards : where the holy Spirit of God is present to powre out his treasures of wisedome and grace , by meanes of the word and Sacraments , which are his chariot , and which , not accompanied with the Spirit , are but dead and ineffectuall to regeneration : where the holy Angels are present to assist the ministery , to repell hinderances , to behold our order ; but especially desirous to looke into the mysteries of our saluation : where the holy Saints vpon earth , are met together to seek and see the face of the Lord , ioyning together in all the parts of his pure and holy worship , in hearing his holy word , receiuing his holy Sacraments , preferring publikely their holy prayers , greatly by this meanes glorifying God , and enriching their owne selues : Surely , this is Bethel , the house of God , and the gate of heauen . This teacheth vs not to despise our assemblies , nor to think our Churches vnholy for some corruptions . Looke vpon Ierusalem , Matth. 23.37 . you shall see the eleuen tribes were Apostates , there were in it dumbe dogges , Isa. 56.10 . there were Scribes and Pharisies hypocrites ; nay , at this time the doctrine of the law was corrupted by the false glosses of the Pharisies , and the Temple almost a denne of theeues , full of buyers and sellers . Yet for all this , the Euangelist calls it the holy Citie , euen when it had more corruptions in it , then the Church of England hath at this day . Why ? 1. Because there was the seruice of the true God set vp in the Temple , the word preached , and sacrifices offered , and the meetings of the Church of God. 2. Because as yet they had not receiued a bill of diuorcement . Haue not we the word truely preached , and the Sacraments for substance truely administred ? And for discipline , I will say , I wish we had the execution of so much as the Church alloweth . Or , when did the Lord giue vs a bill of diuorce ? or , what Church hath conuinced vs , that we cannot be acknowledged for a true Church ? If they say , they of the Separation haue ; I answer , 1. They haue laboured to discouer some errors , but none fundamentall in vs , nor without as many in themselues . 2. Wee may well doubt whether they be a Church or no , seeing by the profession of some of their teachers , they will not ioyne themselues to any Church at this day vpon the face of the earth , and so renounce all Communion with all the parts of the Catholike Church in the world . But we must not thinke much , if some vnstable persons forsake our communion , seeing in the golden and flourishing age of the Apostles themselues , some such there were , Heb. 10.25 . As for our selues , we may strengthen our selues against them by these conclusions . 1. We know , that the word of truth is truly preached amongst vs , which appeareth by the daily conuersion of thousands , whereas neuer was man conuerted by a word of error , Iam. 1.18 . 2. We know , that our Ministers are of God , because by them so many are begottē to God : Our Sauiour thought this a good reason , when he said , Beleeue me that I came out from the Father , for the workes sake . The blind man had good insight into this matter , Ioh. 9.30 . saying , If this man were not of God , he could doe nothing : and a wonderfull thing it is , that ye know not whence he is , and yet he hath opened mine eyes . So may I say to the Separatist , Doest thou not know whence that Minister is , who hath opened thine eyes ? 3. We know , that our meetings are holy meetings : 1. our people is outwardly called by an holy calling , and to an holy ende : 2. they professe faith in Christ , which is an holy profession , and in charity ( if we see no open raigning sinne ) are to be iudged Saints : 3. congregations are called holy in Scripture from the better part , not from the greater , as an heap of wheat mingled and couered with chaffe , yet is called wheat . 1. Cor. 6.11 . Now ye are sanctified , washed , and iustified : but in epist. 2. cap. 12. I feare that when I come among you , my God will humble mee , and I shall bewaile many of them that haue sinned , and haue not repented of their vncleannesse , and fornication , and wantonnesse , which they haue committed . Diuerse other abuses there were , yet among Saints and beloued ones . 4. mixt congregations are holy in Gods acceptation , esteeming them not as they are in themselues , but as members of Christ. When Israel was at the best , it was a rebellious and stiffenecked people : yet Balaam said , He saw no iniquity in Iaacob , nor transgression in Israel , not that there was none , but that none was imputed . 4. We know that we haue no warrant to separate from holy things , neither for some defects cleauing to them , nor for ill men either handling them , or communicating in them . The Prophets neuer made any separation in times of greatest corruption , euen when they cried out of their wickednes . 1. Sam. 2.24 . Doe so no more my sonnes ( said Eli : ) ye make the people trespasse : How ? By making them loath the seruice and sacrifice for your wickednesse , v. 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper , yet a man that did carefully examine himselfe , might communicate of it with comfort . Yea our Sauiour Christ was often in the Temple , teaching and praying , and so were his Disciples , though it was a most corrupt place . Obiect . 1. How may I pray with an euill man , seeing God heareth not sinners ? Nay , his prayer is abhominable . Answ. 1. The speach in Ioh. 9.31 . is not vniuersally true : for God heard the poore Publican confessing himselfe a sinner . 2. Though God heare him not for himselfe , yet he heares him for the people ; as Balaam blessing Israel , beeing both a wicked man , and speaking against his heart , God heard him for the people , Num. 23. Obiect . 2. But how may I communicate with a wicked Minister , or with what comfort ? Answ. The wickednes of the Minister may some what lessen the comfort , but neither diminish the perfection of the Sacrament in it selfe , nor hinder the efficacie thereof to vs ; seeing the efficacie depends onely vpon the promise of God , and the faith of the receiuer , and is no more to be refused then the gift of a King , though the conuayance be drawne by a wicked Lawyer . Ob. But how can he be a meanes of conuaying grace to mee , that is a gracelesse man ? Answ. Grace is compared to water : now may not water that passeth through a wooden or stony channell , which it selfe is so vndisposed that it cannot receiue or haue any benefit of it , make a whole garden fruitfull ? It is Augustines simile . Besides , I would aske , whether any could with comfort refuse Iudas his Baptisme . Ioh. 4.2 . euen when he was a deuill incarnate . If it be said , They knew him not so to be , then belike a man may receiue the Sacrament fruitfully of a secret prophane man or infidell , and the wickednes of a Minister ( if it be secret ) pollutes not the Sacrament ; and then it must follow necessarily , that no comfort and truth of the Sacrament can depend vpon any Minister ; for then none could haue any assured comfort , that they haue euer receiued a Sacrament , because no man can look to the sanctification of any mans heart , and cannot certenly without reuelation know who is indeed truly sanctified . Obiect . 3. But what say you to a dumbe Minister ? he is no Minister , and therefore he can performe no ministeriall action : his Baptisme , is no Baptisme ; his Sacraments , no Sacraments ; his prayers , no prayers . Answ. 1. For themselues , I say their Ministery is vnlawfull to themselues , and without repentance a certaine matter of destruction . 2. I cannot blame those , who with their owne peace , and the Churches auoide them . 3. We must distinguish between such a man , and a meere priuate man : for although they be no good and lawfull Ministers of God , yet because they come in the roome of Ministers , by the election of the Church , to whom God hath giuen power to ordaine , they are now publike persons , and Ministers , though no good ones . 4. Being thus enabled by the Church to giue what they can , and bound by beeing in the place of a Pastor , though he come neuer so inordinately to administer Sacraments , we may receiue from him what hee can giue . 5. We must distinguish between a calling , and the execution of it ; for it prooues not he hath no calling of a Minister , because he executeth it not . A Magistrate ceaseth not to be a Magistrate , or to want office , because he doth not duely execute it . Obiect . But the Magistrate is an able Magistrate , so is not this Minister . Answ. A Magistrate is a Magistrate , who for the ignorance of his place may be called an Idoll-Magistrate : the substance of a lawful and good Magistrate , is to be able to iudge of causes , but not of a Magistrate simply , who is chosen by election of people , or by course : so it is of the substance of a good and lawfull Minister of God , to bee able to preach , but not of a Minister simply . And as a Magistrate not able to weild martiall affaires , and so defectiue in a speciall part of his office , yet no man refuseth the good that hee can doe for peace : euen so , endeauouring in the meane time for a sufficient Ministerie , and groaning vnder this burthen , which priuate men cannot cast off , I take it , the good things which they can giue , may bee taken at their hands . Obiect . But by communicating with them , we communicate in their sinne . Answ. He that receiueth the Sacrament at the hands of a Minister , who is an adulterer , neither makes him an adulterer , nor partakes of his adulterie . If we either made him Minister , or communicated with his insufficiencie , which our soules groane vnder , some part of the guilt would sticke to our fingers . But we communicate onely in the Lords ordinances , so farre as he is able to administer , and iustifie not the lawfulnesse of his calling , but that he only is in the roome and place of a Minister , whom we cannot auoid , vnles we wil put away the Lord in refusing his Sacraments . Obiect . Hos. 4.6 . Because thou hast refused knowledge , thou shalt be no Priest to me : therefore ignorant Ministers are no Ministers . Answ. 1. True ; no lawfull , no good ones , approoued of God , to mee . 2. The Prophet rather giues a rule in election and deposition of such , then shewes how farre they may be vsed while they stand : So we denie not but such ought not to be chosen Ministers , nor that such ought not to be deposed : but , that nothing ought to be receiued of them while they stand , we deny , especially seeing we well know , that in auncient Churches there were Deacons , who were assistants to Pastors and Presbyters in reading , administring Sacraments , Baptisme and the Eucharist , yea and in Catechising , who had not the office of Pastors . All which I speak not to maintaine this foame of the Church , which shee hath been too long in scumming off ; but to remooue causlesse scruples of weake consciences , who are ready to deeme all their actions nullities , and vtterly reiect Sacraments at the hands of such vnpreaching Ministers . Obiect . 4. But how may I partake where open sinners are tolerated to receiue the Sacrament ? doe not I partake of their sinnes ? Answ. Christ entred into the same Temple with wicked persons , and ate the same Passeouer with Iudas , and was vndefiled : the Prophets liued in the midst of a polluted people , and ioyned in the publike exercises of religion : and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons . Obiect . Isa. 52.11 . and , Reu. 18.3 . Come out of her my people , touch no vncleane thing , &c. Answ. If we compare the Prophets precept , with his practise , wee shall easily see hee meanes not of any schismaticall separation : he calls Gods people out of that wicked multitude , but where read we , that himselfe did bodily separate ? and therefore , this must be a comming out , and departing from their euill , not locall , but morall : q.d. 1. haue no fellowshippe with their vnfruitfull workes . 2. doe not countenance them in their euill . 3. reprooue them . 4. touch no vncleane thing , that is , consent not to any wickednesse among them . But , 1. It is one thing to touch the holy things of God , another the vncleanenesse of men . 2. separation from the wicked in body is impossible , except we will goe out of the world . The Disciples could not be rid of Iudas , vnlesse they would depart from Christ himselfe . 3. vnles they can prooue an established idolatry among vs ripe to the plague , as in Babylon , they cannot prooue a separation in bodie and minde . 4. of this separation a reason is giuen , not because they cannot partake in any holy thing , while the wicked are in presence ; but , least ye be partakers of her plagues . Obiect . 1. Cor. 5.11 . If any be a fornicatour , or couetous , or an idolater , or a drunkard , or an extortioner , with such a one eate not . A little leauen leaueneth the whole lump . Answ. 1. The place is meant of priuate familiarity and amity , so farre as a man is not bound , or tendeth to the countenancing of his sinne . 2. It implyeth that he ought to be excommunicate , if he heare not the Churches admonition , ( as the whole context will shew ) and so cut off from Christian communion for the time . 3. If a man were excommunicate , some were bound to eate priuately with him , as his wife , children , and seruants : for these are necessarily bound , and doe not countenance him . 4. A man may and must eate sometimes with notorious wicked persons ; as suppose a man in the same ship , or prison , or army , and can haue no meat but among vile wicked persons , here a man may not refuse it , least he famish himselfe . So at the Lords table : such as admit wicked persons , hauing power to repell them , communicate with their sinne and countenance them therein : but a priuate person , whose soule is vexed with their sinne , and doth what he can to redresse it , but cannot , is not polluted by them ; he is forced to eat with them , he may not starue his soule . As for that , A little leauen leaueneth the whole lump , the Apostle speaks it to the gouernours not to suffer such wicked persons , and prouoketh onely priuate persons , the peeces of that lump , to be the more watchfull ouer themselues , but not to refuse Gods ordinances for them : And as neither that Church of Corinth ceased to be a Church for suffring that wicked man ( for the Apostle honours them with that style while he checketh that sinne , ) so neither doe particular members cease so to bee for that such are suffred , much lesse . Looke to thy owne soule : the Apostle wisheth euery man to examine himselfe rather then others . Obiect . 5. But how can I heare the word with profit from a wicked man ? Answ. 1. A wicked man may preach saluation to another , and damnation to himselfe ; as Iudas and the builders of Noahs Arke . A statue may point another the way , but it selfe stand still . 2. An instrument hath all his efficiency from the first moouer , who is God himselfe : a knife without motion will cut if the hand will vse it . 3. The word is like the light : now as the light of the Sunne is not defiled , though it passe through the dirtiest places , so the word is not polluted through a wicked preacher . 4. Looke to thy owne disposition , that thy soyle be good as the seed is good , take the benefit of the Sunne and raine , and it is no matter whether the hands be cleane or foule that cast and disperse the seed . 5. Let Preachers consider what a barre it is to all their labour to be scandalous , couetous , disdainefull , enuious , noted for gamesters , companions , &c. how their example doth more harme then their teaching can doe good ; with how little power or preuailing he can point his finger to other mens sores , which euery one can point at in himselfe ; what an odious thing it is to make Gods people to loath Gods ordinances , because of him ; and what a woefull case it is that Paul intimates of such teachers , who preaching to others , themselues by disobedience become cast-awayes , 1. Cor. 9.27 . Rules to auoid entangling and seduction by Separatists perswasions . 1. Labour for wisedome to discerne betweene maine truths in doctrine , and inferiour in discipline ; as knowing that Ierusalem was the holy Citie before Nehemiah builded the wall of it : between the person and the place , not condemning the place for the person ; betweene the thing and the vse , and condemne not the vse for the abuse ; betweene offices and executions , substance and circumstances ; the beeing of a thing , and the well-beeing of it . 2. Labour to reforme thine owne heart first , for that is in thy power to amend ; and then thy owne family ; and , if it be in thy power , goe further to the house of God : but if thou beest a priuate man , and this be not in thy power , thou must turne thee to prayers and teares ; and yet so striue in seeking the well-beeing of things , as by vnthankefulnesse thou loose not the comfort of the things themselues . 3. Be low in thine owne eyes , suspect thy owne iudgement , condemne not , much lesse contemne those that are not euery way as thy selfe . Pride and contention of spirit are inseparable ; and it is folly to looke that men who haue a different measure of grace , should not differ in iudgement , and though they walke in the same way , yet not after the same manner . 4. Testifie thy selfe a sound Christian by the badge of Christ , which is loue : By this shall all men know that ye are my Disciples , if yee loue one another . Studie to be quiet ( saith the Apostle , ) and followe things that concerne peace . Loue will make the best euen of bad things , and giue a charitable construction of things doubtfull , and pity and pray for such as erre howsoeuer , and much more if they erre of ignorance . This doctrine teacheth vs , that the way to sanctifie a mans person or family , is to set vp the worship of God in his heart or house . 1. Thy heart must be the Temple of God , yea as the Arke within the Sanctuarie : In the Temple God was daily worshipped , there were daily sacrifices offered , the Scriptures read and expounded , and prayers preferred vnto God from his people . Thou must get proportion in all these , if thy heart be Gods Temple : thou must priuately , yea secretly apart daily worship God with personall worship , daily offer the sacrifices of praise and thanks for personall blessings and deliuerances , daily preferre thy personal praiers , daily apart read and apply the Scriptures to thine owne vse : for thus must it be in Gods temple . And further , thy heart must be as the Arke , wherein were kept the tables of the Law , written with Gods owne finger : endeauour in obedience to all Gods commandements , intreat God to write his law in thy heart , that thou mayest neuer depart from it . Thy heart as the Arke , must keep the pot of Manna , a type of Christ the food of life ; close Christ within thy heart , and hold him as thy life neuer to part with him : for that pot figured the Sacraments , in which Christ is propounded the food of the soule . Thy heart as the Arke , must containe Aarons rod that had budded , signifying the discipline and gouernment of Christ , vnto which thou must subiect thy selfe : let this rodde flourish in thee , and stoope with reuerence and feare to this scepter . 2. Thy house and family must be sanctified also , by setting vp and preseruing Gods worshippe there . Wee read of some of the Saints , who had Churches in their houses : Euery Christian professing holines must haue the like care & endeauour in such family-exercises as God hath prescribed : as , 1. In diligent teaching and instructing the family , partly in reading , and partly in deliuering precepts out of the word . It is Gods commandement , Deut. 6.7 . to whet the law continually on our children , and train them vp euen from childhood in the Scriptures . The benefit whereof shall be , 1. to fit them for the publike ministry : 2. to cause the word to dwell plenteously in them : 3. it is a notable means for their growth in godlinesse , and to containe them in good order . 2. In calling them to account for things deliuered , by catechising , pitifully neglected in families , who yet would be thought to be Gods people . This is the driuing of the nayle to the head , to sticke the surer . It workes care in those , who easily reiect good meanes . It hinders vaine thoughts , words , and exercises . It banisheth much folly and ignorance , that is bound vp in the hearts of children and seruants . 3. In applying the workes of God past or present , on our selues or others , to mooue them to confidence and trust in God , by the workes of his mercie , and to feare to offend by the workes of his iustice : and by this meanes , the seeds not onely of true religion , but of good conscience , shall be sowen in them betimes : this was holy Abrahams practise , for which God would not hide his secret workes from him , Gen. 18.19 . 4. In daily priuate prayer with the family , at least euery morning and euening solemnly on our knees , making confessions of sinnes , and requests to God , together with thanksgiuing . Psalm . 55.17 . Euening , and morning , and at noone , will I pray and make a noyse . Daniel three times a day prayed , and praised God in his house , as he was wont , chap. 6. v. 10. The excellent vse of which , is the opening of the doore of Gods treasury to the family , by which it is enriched with the best blessings of God. Besides , the Lord shall hereby haue some honour , that is due to his mercie vpon the family . 5. In edifying the family with Psalmes and melodie to the Lord , as it is Col. 3.16 . In these daily duties doth the sanctification of a family consist . Whereunto we may be perswaded by these motiues : 1. In that they are the practises of men fearing God , such as Ioshua and his house , Cornelius and his houshold . 2. In that by these exercises the family shall not onely be sanctified , but also blessed ; as Obed Edom and his house for the presence of the Arke . 3. What madnesse is it , to reiect and banish Gods word and worshippe out of doores , and yet thinke God is there ? Nay , where sound grace comes , there is the Spirit of prayer and supplication in euery family apart , Zach. 12.14 . and where this worshippe of God is not set vp in families , there is nothing but a conspiracie of Atheists , and a wicked brood bringing Gods iudgements on themselues , and the busines passing through their hands . Ierusalem is called holy , beeing once sanctified to the Lords vse ; which teacheth vs , that we should reuerently both conceiue and speake of all such things as are set apart to the Lords vse . 1. Some persons are consecrate to the Lord , as the tribe of Leui , of whom the commaundement was , Thou shalt not forsake the Leuit all thy dayes . And the Prophets : Touch not mine annoynted , and doe my Prophets no harme . So in the New Testament , The Minister that rules well , is worthie of double honour : Yea , if the widowes which were set apart to inferiour offices about the poore , must be honoured , 1. Tim. 5.3 . much more the minister that standeth in Gods place and stead . Heb. 13.17 . Obey them that haue the ouersight of you . Thus Cornelius reuerenced Peter , and the Eunuch Philip. Nay , not onely the minister , but euery beleeuer is separate to God , and sanctified to carrie the Couenant , and hath the annointing of the Spirit ; which the Lord acknowledgeth on them , and speaketh reuerently and louingly of them , calling them his holy ones , yea the apple of his eye . They see not this , who can persecute and reuile them for hypocrites , and count them as the Apostles ( whose doctrine they professe ) the scum of the world . 2. Some places are for their vse to be accounted holy , because God is there present in his worship , as the places of our meetings ; not that any inherent holines is annexed to the place , or cleaueth to it out of the action of Gods worship ; but while God is present in his worship , we must account it holy ground , and the house of God. When God appeared in Bethel to Iaacob , he said , How fearefull is this place ? surely it is no other then the house of God. Wee must therefore put off your shooes with Moses , that is , our base and vile , our sinnefull and sensuall affections , yea our lawfull ( if earthly ) thoughts , when we come to this holy place . Looke we bring no thoughts with vs vnbeseeming the place where God is , separated from other common places to holy vses . Looke that in this place we vse no gesture or behauiour , vnbeseeming a man that hath busines with God beeing present . To sit talking , or sleeping , or laughing , or gazing , sutes not with this place . And further , if God please to account the very places holy for the vse , and presence of God in this vse ; what shall wee thinke of them that conceiue so basely of them , as they would loue a Parish better , in which is no Church ? Others profane them with base practises , and vnconscionably suffer them to fall or decay , and will be at no charge to make or keep them handsome , sweet , and beautifull . Styes were fit for such swine : As their affection is , so is their deuotion . 3. The holy ordinances of God must not be touched but with holy respect and reuerence : of which it is said , It is not safe to play with holy things . 1. The word must be receiued , read , heard , spoken , as the holy word of God. To make iests of Scripture is a wicked practise . God lookes graciously on him that trembles at his word , Isa. 66. 2. as good Iosiah , whose heart melted , hearing the words of the law . So the names and attributes of God , are neuer to be vsed in friuolous admirations ; but euery knee must bowe vnto him , Phil. 2.10 . Neither ought we to laugh at Gods iudgements on others . 2. An oath is one of the holy ordinances of God ; and to sweare in common talke vainely , is not to shew reuerence to this holy ordinance . Sweare not at all , that is , vncalled , Matth. 5.34.35 . neither beeing called , but in truth , iustice , and iudgement : for an oath is appointed to decide controuersies , which other meanes cannot . How few consider whether the matter be worth an oath , or whether they be called to it , or whether it might not haue been better passed by Yea or Nay , or by a bare asseueration ? A wicked man is described by beeing a swearer , Eccl. 9.3 . but a godly man not onely not sweares , from which a man by education or ciuilitie may abstaine , but also feares an oath , in what companie soeuer he is , or what occasion soeuer he hath . 3. A lot is another special ordinance of God , to decide a controuersie from heauen by God himselfe , when all means on earth fayle . Therfore lots must not be vsed without great reuerence and prayer , because the disposition of them commeth immediately from the Lord , Prou. 16.33 . and not but in great matters , not for recreation : for it is said , to cause contentions to cease among the mightie , Pro. 18.18 . neither doe we read that it was euer vsed , but in very great things , as the diuiding of the land of Canaan , the election of high Priests and Kings , and the surrogation of Matthias into the place of Iudas . Hence it followes , if dice and cards be lots ( as I thinke they be ) that all play by them is vnlawfull . 4. Some times are sanctified aboue other , as the Sabbath day , all which must be passed holily , with much reuerence and respect , both remembring it before it come , yea reioycing in the approach of it ; and when it is come , to sanctifie it ; 1. In our hearts : for externall obseruation of the Sabbath , without inward holinesse and affection to the duties of Gods seruice , is hypocrisie . 2. We must not meddle with any part of the duties of our ordinarie calling : for that is no holy thing . 3. Much lesse trauell to markets or faires : but euery man must stay in his owne place , Exod. 16.29 . Neh. 13.15 . to 9. 4 ▪ Least of all must we set any part of it apart to our recreations : these be no holy things : sports are inferiour to our lawfull callings , which are to be laid aside , farre from holy things , and vnsutable to the Lords holy-day . The like ( if not more ) may be said against pampering a mans selfe and others , by feeding or feasting , and of drinking , or any such wicked passing away the Sabbath . The same also is to be spoken of a day of feasting , or publike thankesgiuing , which haue the reason of a Sabbath . Of these , and all other Gods holy ordinances , wee may say as the voice said to Peter , What God hath sanctified , pollute thou not . A place is no longer holy , then God and his worship is present . Was Ierusalem a holy Citie ? how then is the beautifull citie become an harlot ? how is it , that this citie which was the seat of Gods worship , and the habitation and collection of the S●ints , is now an harbour of Turkes and Infidels , ouerrunne with Turcisme or idolatrie ? Surely , because the cause of this holinesse ceased ; the worshippe of God was corrupted , the Sonne of God despighted , the Gospel of God reiected , the Saints of God murthered , the day of visitation neglected . And therefore , they beeing infinitely departed from God , and his pure worship , God departs from them ; and God beeing gone , the place ceaseth to be holy . Bethel , while the vision of the ladder lasted there , was an holy place , and so long as Gods worship continued there : but when it admitted the pollution of idolatrie , it must bee called Bethel no more , but Bethauen . When the congregation of Israel brought the Arke from Gilgal , and set it vp in Shilo , then was Shilo the standing house of God , the seat of religion and iustice which God had chosen , Iosh. 18.1 . but for the sinnes of this place , the Lord reiected it ; as Ier. 7.12 . Goe now to Shilo , into my place where I set my name in the beginning , and behold what I did vnto it for the wickednesse of Israel : if we will knowe what , looke 1. Sam. 4.4 . when by the villanie of Elies sonnes , and outrage of the people , the Lord was prouoked , he gaue Israel into the hands of the Philistims , there were 30000. footemen slain , the Arke was taken , Hophni and Phineas slaine , Eli the high Priest brake his necke ; then did the glorie depart from Israel , and the Ark neuer came at Shilo more . So the Temple at Ierusalem was holy , the citie holy , so long as they continued in the true worship of God ; but after they crucified the Lord of life , both citie & temple as profane were destroyed ; so as Ierusalem , although the holy citie of God , if her filthines be found in her skirts , she shall be bad in derision , Lam. 1. the most beautifull rod , if held out against God , shall be broken : yea , the Temple of God , if it become a denne of theeues , God will depart from it . For what is it that can tie God to any place , but his own worship , to which he hath tyed himselfe by promise ? Let not the vaine Romanist boast of the pretended chaire of Peter , from which God cannot possibly depart . Can God depart from Shilo for the sinnes of Priests and people , where first he put his name , and can he not depart from Rome ? Can he depart from the holy citie , where he promised he would rest , and can he not be driuen from the great citie of the whore , to which he neuer made any such promise ? Can he depart in displeasure from her , whose foundations were layed among the holy mountaines , Psal. 87.1 . and can he not depart from the whore , that sitteth vpon seuen hills ? Shall Bethlehem where Christ was borne , be forsaken , and cannot Babylon where Christ is daily crucified ? Nay , the Lord is long since departed from her , and her finall confusion is at the doore . And if Ierusalem , once the holy citie , but now a cage and nest of vncleane Saracens and Turkes , be left of God , what a superstitious error preuailed in former times , wherein such bloody battells were fought for the recouery of the holy land , most superstitiously putting religion and holines euen in the place it selfe , after all the holy things were profaned , and God himselfe departed ? The euill successe of such battells euer shewed , how God was offended with such superstitious warres : and another mischeife by them oppressed the Christian world to keepe it in blindnesse : For the Pope making his aduantage of this blinde deuotion , if any King or Prince in Christendome stood betweene him and his proceedings , one way or other he would send him out of his owne country in expedition for the holy warre , and there hold him till hee had effected his owne designes in that Princes countrey , and so strengthned himselfe in all lands , as histories manifest . Let vs not beare our selues as though we had God so sure , as the Papist thinkes he hath him in a boxe , or pretend any vaine priuiledge that we haue to exempt vs from danger : True it is , we haue the word with peace , liberty , and protection ; but the feare is , that our security and deadnes of heart , with dissolutenes and profanenesse in behauiour , will forfeit all . God sendeth Ierusalem to Shilo , saying , Trust not in lying words , saying , The Temple of the Lord ; but amend your waies , and I will let you dwell in this place : but if you will not , goe to Shilo , and see what I did to it , and looke for the like . So now God sends vs to Ierusalem , that we may consider what he did to it , beeing once the praise of the earth : and if the same sinnes be found in vs as were in Ierusalem , the Lord will doe no other with vs , then he did with it ; euen as he threatned , 2. Kin. 21.13 . he will stretch ouer vs the line of Samaria , that is , bring the enemy in our neckes ; and the plummet of the house of Ahab an idolater ; take away his holy things , and exchange them with filthy idolatry , and wipe vs as a man wipeth a dish , euen turne vs vpside downe . What were the sinnes of Ierusalem but pride , idlenesse , fulnesse of bread , and contempt of the poore ? in all which England doth equall , if not goe beyond Ierusalem : and yet we charge our selues as little with our sinnes as Ierusalem did . And if we looke to the immediate causes and forerunners of Ierusalems ouerthrow , and compare them with our land , we shall see it high time to looke about vs : for , I. In generall , Ierusalem had grieuously sinned , and therefore was had in derision : Lam. 1.8 . Her sinnes were great , many , of long continuance , with treasured wrath ; and all this in a place of such meanes and light . Now no place in the world hath more meanes then we , we are farre beyond Ierusalem in meanes , and therefore farre beyond her in sinnes . II. More specially : 1. They did not heare the words of Gods seruants the Prophets , nor obey them ; therefore the Lord made that house like to Shilo , Ier. 26.6 . and hence Ierusalem afterward had time enough , but too late to charge her selfe with rebellion , Lam. 1.18 . and to acknowledge the righteous iudgement of God against it . Neuer were the Oracles of heathens despised so amongst them , as Gods holy word is generally of our people ; no man almost lets it come neare his heart , a manifest argument that God will one day speake so as he will bee heard . 2. Ierusalem would not take knowledge of the day of her visitation , as appears in Luk. 19.43 . and Matth. 23.37 . therefore her habitation was made desolate . As little know we the worth of our blessed means : but perhaps we may know it better in the want of them . 3. Ierusalem remembred not her latter end , therefore she came downe wonderfully , Lam. 1.9 . she was carelesse and neuer considered the account she was to make of her liberties , and so hardned her selfe in sinne , and grew to contemne the good meanes shee had , through the daily custome of them . This also was the immediate forerunner of Niniuehs destruction , Zeph. 2.13 . This is the reioycing city , that dwelt carelesse and said in her heart , I am , and there is none besides me . How is she made wast , and the lodging of beasts ? Euery one that passeth by her , shall hisse and wagge his head . And the reason is , She bore her selfe vpon her priuiledges , her holy things , her strength , wealth , populous and flourishing estate , specially vpon the promises of God , which they peruerted , beeing all made with condition of obedience , which they had long before forfeited : yea so likely and constant an estate she had , as none in the world would haue beleeued , that the enemy should haue entred the gates of Ierusalem , Lam. 4.12 . so as he came vnlookt for . The same is our conceit , we thinke our staffe so strong that it can neuer bee broken , we remember not what is the end of security : when men cry , Peace , Peace , comes sudden warre . 4. Ierusalem had two sorts of Prophets in her : First false Prophets , which flattered them and sought out vaine things , false prophesies and causes of banishment , Lam. 2.14 . Such was Hanani , who opposed Ieremie , and said the Lord would within two yeares breake the yoke of the King of B●bel , Ier. 28.2 . and Ahabs false Prophets would bid the King goe vp to battell against Gods commaundement , and prosper . This was one cause of her ruine , Lam. 4.13 . for the sinnes of her Prophets and Priests : not that the people had not sinned , but when leaders , and such as should preserue purity of religion and manners , are so corrupt , it argues a generall corruption running downe from the head to all the members , which must needs bring the whole to a consumption . A second sort were faithfull and sincere , and the entertainment of these was such in Ierusalem , as God most seuerely reuenged . Ieremie was cast into the dungeon , Micaiah into prison , nay our Sauiour challengeth Ierusalem of such cruelty against the Prophets , as did bring all the righteous blood vpon them from Abel vnto Zachariah , Matth. 23.37 . But of all crueltie they filled their measure in crucifying the Lord of the holy Prophets : Matth. 21.38 . the Housholder sent his seruants to receiue fruits , but they euill intreated them , and beate some , and slew others : at last he sent his Sonne , saying , They will surely reuerence my Sonne : but they said , This is the heire , Come let vs kill him , and the inheritance shall be ours . Now what will the Housholder doe ? Hee will certainly destroy those wicked men , and let out his vineyard to others . Expressing plainely in this parable , Gods dealing with Ierusalem , and theirs with him , and what was the immediate cause of their destruction . A dangerous thing it is to wrong the faithfull Ministers of God : Doe my Prophets no harme , saith the Lord : and to persecute Christ in his members , shall not bee vnreuenged . 5. Ierusalem had many warnings before their vtter ouerthrow . It was besieged by Pharaoh Necho , by Senacherib in Hezekias time , in Rehoboams time by Shishac King of Egypt it was sacked and ouerthrowne , 1. King. 14.26 . It was subdued thrice by Nebuchadnezzar king of Babel , twice vnder Ioakim , and the third time vnder Zedekiah , the citie was wasted , the Temple burnt , and the people captiuated into Babylon , 2. King. 24. and 25. After seauentie yeares , when by the permission of Cyrus King of Persia , the Temple was builded by Zerubbabel , the Citie by Nehemiah , and the law restored by Ezra , and the Lord came againe to his Temple : yet being againe prouoked , some yeares after it was taken by Antiochus Epiphanes King of Syria , the law burned , the Temple profaned , the daily sacrifice remooued , the sanctuarie of strength polluted , and the abhomination of desolation set vp , as Daniel had foretold , chap. 11. v. 31. and made a wonderfull effusion of blood . After this , the Citie and Temple was reedified by Iudas Affomanaeus , and began to flourish : but it was not long , before it was again taken by Cu. Pompeius , a Romane Captaine , whom Aristobulus called to help him against his brother Hircanus for the Priesthood . All these were faire warnings , whence they might perceiue , 1. how righteous the Lord was in not forbearing their sinnes : 2. with how little reason they could stand vpon any outward priuiledge , if they would goe on in prouoking the Lord : 3. how loath the Lord was to reiect them vtterly , if by any meanes they could be reclaimed . But when no meanes would doe them good , the Lord giues them to vtter desolation by Titus and Vespasian , who ruinated the city , defaced the Temple , and left not one stone vpon another , as Christ prophesied , Matth. 24.2 . And since that time it hath euer beene profaned , and in the hands of the greatest enemies of God and man , next Satan himselfe ; polluted with most horrible idolatries , the Iewes driuen from thence into all lands , and in all lands vagabonds , the blood of the Sonne of God lying vpon them and their children till this day . Oh the patience of God towards vs ! the many warnings and threatnings that we haue had , by many treasons , conspiracies , sundry open and secret practises of our enemies , by sea and by land ! ( Remember 88. and 1605. ) by sundry plagues of many kinds , and euerie day renewed , renewes some warning or other : And yet , how fall we backe more and more ? how strong are the Papists ? how bold ? how malicious and furious , as mastiues that haue bin long in the chaine ? Oh that we were so wise , rather to take example by others , then to be made examples to others ; and to take warning by others harmes to preuent our owne ! Why should we think our selues so safe from the touch of this doctrine , or exempted from the lot of all Churches and lands ? Where was there euer a more holy place , a more holy Citie , a more holy Temple , then at Ierusalem ? yet by securitie departing from the Lord , the Lord left them . What Church in all the world , whose flourishing estate hath alwaies lasted ? Cast we our eyes vpon the Churches planted by the Apostles themselues , that of Rome , Corinth , Galatia , Ephesus , the Churches in Asia : they had their times , but knew it not till it was too late : now all are become dens of theeues , and sunke downe into the deadly poyson either of Mahometisme or Antichristianisme . It was the ouersight and ouerthrowe of the most renowned Churches , neuer long to prize their liberties in the presence of them , but had leaue a long time to bewaile their absence . Time was when Ierusalem had God neare them , his Prophets , his Law and Oracles , her Nazarites purer then snow : But not long after , there was neuer a Prophet left , neuer a signe , her Nazarites blacker then a cole , the waies of Sion forsaken : Oh now for one Prophet more ! Time was when they had the Sonne of God among them , and his Apostles , and the sound of the blessed Gospell was first offered to them : But not long after Christ and his Apostles , the note was altred , and the case changed : for the sonnes of peace , and Ministers of peace , they heare of Titus and Vespasian , of wars and bloodshed , of famine and death meeting them a thousand wayes . Now time is , we haue God neare vs , and Christ his Sonne , and the Ministers of reconciliation , and we know not our happinesse . Time may come , when we may wish one good Minister in a countrey , one sermon , one holy Sabbath spent as we haue seene many with too much neglect : a Lent may come for this long ope-tide . The Lord knowes how little we desire the day of vengeance , neither can we prophesie ; but blessed is that man that seeth the plague and hideth himselfe , whereas the foole must goe on to punishment . THE second thing in this second circumstance , is the speciall place , namely The pinacle of the Temple . ] The Temple was the highest place on the mount Moriah , and the pinacle was the highest place of the Temple , to wit , a battlement about the toppe to keep from falling down , Deut. 22.8 . called pinacles from their sharpenesse , as our pinacles are the sharpe tops of our buildings , or spires . Satan makes choise of this place ; 1. As fit to his temptation , the scope and aime whereof we shall see afterward . 2. Beginning a new temption , he changeth his place , to see if thereby hee can change Christs minde : so did Balaam , to see if any place would serue him to curse Gods people , shift from place to place . And it is not vnlike but our dicers and gamesters haue learned this of the deuill , when the play runnes against them , to shift places for better lucke , as they say . 3. The place was full of danger to stand vpon , and much more for the height to fall from . 4. The Temple was an holy place , dedicated to Gods worship and seruice ; what hath Sathan to doe there ? but he takes vpon him , as though hee had to doe euery where , and can stand among the sonnes of God , against the sonnes of God. It may be Christ will thinke himselfe priuiledged there , as the Pope in his chaire , that hee cannot erre what euer he doe . Or if he can abuse the Temple , to make it a meanes of the ouerthrow of the Sonne of God , he shall with one worke both dishonour the Father so much the more , and destroy the Sonne . Satan either fits his temptation according to the place where he findes a man , or drawes him to a place fit for his temptation : Both which we see here against Christ ; beeing in the wildernes hungry , Satan fits his temptation to the place , to make stones bread ; and now beeing to assaile him with another kinde of temptation , he drawes him into a place fit for his temptation . This subtilty of Satan we may obserue in the first temptation of all : there was but one forbidden tree in Paradise , and there Satan fits his temptation to the place , to eate of that . So he findes Peter in the common hall , there he tempts him to deny his Master , a place most fit for it , where all else denied and abused him ; and , if hee should not so doe , hee should bee in like danger : Nay , he not onely fitted the temptation , but also drew Peter to the place . 1. Satan doth not vse all temptations in euery place , but such as he will haue some aduantage in by the very place it selfe : hee knowes it were bootlesse , if the place aswell as other circumstances be not fitted to him . It had beene in vaine to haue tempted Cain to slay Abel in his fathers house : but he drew him into the field after him , and so preuailed . He knew Ioseph was a most modest and chast man , and it had beene in vaine to haue mooued him to vncleannes , so openly as he did Zimri and Cosbi at the doore of the Tabernacle of the Congregation , or as openly as Absolom who defiled his fathers Concubines in the sight of all Israel : and therefore he sets vpon him in a secret chamber . He knew it was no fit place to tempt Noah in the Arke , in the middest of the waters , when there seemed but a steppe between him and death : but , sitting vnder the vine in his vineyard , he was easily ouercome with it . While Dauid was in his flight before Saul in caues and wildernesses , it was bootlesse to tempt him to follie , he had no leasure , his thoughts were taken vp in holy prayers and consultations with God ; but when hee was on his pinacle , on the top of his turret , the place was fit to spie Bathsheba and haue her fetcht to him , and so the sinne was finished . 2. Satan knowes , that sinnes are of diuers sorts , and though all bee workes of darknes , and so should flie the light , and walke in solitary and priuate places , as extremities on the left hand , thefts , murders , adulteries , &c. yet some other are best brooded in the light and places of publike resort , as pride , prodigality , and a number of riots and open disorders : for example ; Herod swore an oath to giue Herodias whatsoeuer she asked , to halfe his kingdome : when she asked Iohns Baptists head ( which was an heinous murder of them both vpon an innocent man ) the very fitnes of the place brought it forth . Great men often sweare hundreds of oaths in a day , and forget them presently , if they were made priuately : But because Herod had sworne amongst the people , for his credit sake , and for them that stood by , Iohn must presently loose his head . 3. The largenes of Satans commission giues him leaue to make choise of what place he list , and thence to make his best aduantage : no place is priuiledged , for he compasseth the earth , and is the Prince of the aire , and stands sometimes in the presence of God , to get leaue to afflict the children of God ; so as there is no desert so solitary , no pinacle so high , no citie so holy , no Temple so sacred , but Satan dares and can euen there watch Gods people a mischeife : nay in Paradise hee tempted Adam , and Iudas at Christs owne table . This may aduise vs to keep our selues so farre as we can from places of probable danger , which Satan hath after a sort fitted for temptation . Some places are drie and barren , no goodnes is there exercised , or to be had , nor to be done : in these places the euill spirit walketh , there he haunts ( as we see in the parable : ) and therefore our rule must be this : Where we can neither doe good , nor take good , those bee no places for vs. Many ciuill mens houses , how is the time eaten vp in vaine and idle speach , and the most tolerable talke is worldlines , and the talke thereof is endles . Obiect . What hurt is in that ? Sol. Yes , it is a dry place , and it cannot be answered , when euen this shall shoulder out better speach . Other places are not onely emptie of good , but filled with euill , that as hardly shall a man come safe out of them without some poison or corruption , as out of a plaguy or leprous house : For how can a man be safe where Satans throne is ? as , 1. Places of idolatry , where a man must either shew his dislike , or else giue a secret consent . Men can goe into places where the horrible idol of the Masse stands , and keep their hearts to God : but commonly God giues such vnwarrantable boldnes a checke , and experience shewes what a tang it leaues after it . 2. King. 16.10 . Ahaz went vpon another occasion to meet Tiglah Peleser King of Ashur at Damascus , and onely seeing an altar there , he was so in loue with it as he sent to Vriah the Priest the patterne of it , and the fashion , and whole workemanship of it to haue another like it in all points , against Gods commandement . And how hath a secret infection poisoned a number of our trauellers , who falling in loue with Romish idolatry , haue brought the fashion , and patterne , and workemanship of it ouer with them , and that because they runne vnwarrantably into places of danger ? So how dangerously doe men runne into great Papists houses , where there are a thousand allurements and entisements , pure religion scorned , belied , and all to besmeared with shamefull lies and opprobrie , and the contrary magnified and extolled as the onely truth ; yea the Scriptures themselues not lesse abhorred then the theefe hates the gallowes , and thrust downe vnder mens deuises and Popes Decrees , yea the word of saluation condemned and burnt ( as they were of old by Antiochus and Maximinus ) as the books of heretikes ; and the godly professors scoffed vnder the style of Scripturers and Bible-bearers ? Men think it no danger to be familiar in such places , to be seruants to such Masters ; which is to lead themselues into temptation . Alasse , what Communion is there betweene light and darkenesse , betweene Christ and Antichrist ? 2. Not onely places of spirituall whoredome , but also corporall : If Satan get a man into such a place , he hath his snares and bands , her lippes are snares , her hands as bands , her words are cordes to draw a man in as an oxe to the slaughter . How can a man auoid the vncleane spirit in such foule sinkes as such places be ? Pro. 5.8 . My Sonne , keep thy way farre from her , and come not neare the doore of her house : and 6.32 . hee that goes in to her , besides that he destroyes his owne soule , he findes a wound , and dishonour , and a reproach that shall neuer be put away . And the same commandement , that hath forbidden any euill , hath forbidden also all the occasions of euill . 3. We must auoid drinking houses , gaming houses , and places of such rude and hellish resort . How suddenly are minds corrupted in bad company ? what quarrells and causlesse blowes ? what vaine and ribaldry speach , which corrupteth good manners ? what expense of precious time ? what riot of goods ? what wa st of wit , and losse of reason it selfe is commonly in such places ? so that a good minde sees himselfe in a little hell while he is there : and where lodgeth Satan , if not in such houses , which are seruants to euery mans sinne , and where are baits and snares , which are enemies not onely to Christianity , but euen to ciuility and humanity it selfe ? There Satan hath one roome filled with swearers , an other with scoffers , a third with drunkards , a fourth with gamesters ; and all his roomes are full of idle and disordered persons , who for the time haue cast vp their callings , and are at leasure for any worke of the flesh which their master the deuill will now employ them in . 4. Adde hereunto the places of stage-plaies and enterludes , places of as great danger as any of the former , Satans schoole-houses : There you shall heare oaths , and lies , and scoffes of base varlets against not onely their betters among men , but of God himselfe , and his holy religion : There you may see sinne acted and represented , which ought not to be named among Saints : There you shall see men wearing womens apparell , and perhaps women mens : There you shall see men trauelling of child , as one said of Nero beeing an actor in a Tragedie , to which his part called him ; and all kind of adulterous behauiours , and such shameful gestures and actions , as the light of nature hath descried and condemned . What shall I speake of that lewd and wicked dauncing of young men , in the habit and gestures of women , like Herodias : which what an incentiue of lust it is , may easily be conceiued in Herods example : and the poyson of amatorie kissing of beautifull boyes , is vnto lust as fire to flaxe , or oyle to fire . And least you should thinke I did wrong thē in calling these places the deuils schooles , Cyprian doth no lesse , accounting the Stage-player ( teaching boyes to bee effeminate , by instructing them how to play the women , and to expresse wanton gestures ) to bee the deuills Vsher. All these are places of certaine perill , where no man can misse the Tempte● : if he can draw men into these places , he will not faile to fit them with temptation . Let vs therefore make a couenant with our eyes , not to behold such vanities and lustfull spectacles ; and with our feet , not to wander into such by-paths ; and with our selues , to auoid the very appearance of euill . It will sort well with our weakenesse , to auoid temptation , to pray against it , to watch our selues least we be ouercome , rather then to follow , and much lesse to goe before the Tempter . But if we must needs come in such places , as are fitted aboue others for temptation , then must we fence our selues more strongly against such temptations , as the custome of the place offereth . Quest. How may we doe so ? Answ. By obseruing these rules . 1. In all places put we on our Christian armour , without which Christian life cannot stand . When a man goes among thornes and stubbes , had he not need haue his shooes of the Gospel on , if hee would not be pricked and peirced to the heart ? Or if a Christian want his sword , how should he cut the bands of sinne in sunder ? How should a souldier stand in the houres of skirmish , without his corslet and brest-plate ? or how should he quench or repell the fierie and furious darts of Satan and his instruments , if he want the sheild of faith ? That man that puts on this armour of God , shall ouercome all difficulties , and stand where many haue fallen : for he hath with him the victorie that ouercomes the world . 2. In all places lay hold on all opportunities to doe good , as Satan doth to doe euill . He that hath goodnes in him , shall come in no place but he may finde some fitnes to communicate it . If in places of good resort , men may and ought to make gaine of that occasion . Can good men meet , and not be better one for another , whereas the wicked cannot meet but be worse ? Here a man may 1. obserue Gods graces in others , to be a patterne to himselfe . 2. draw out vnderstanding of them , by godly and fruitfull questions , or conference : Pro. 20.5 . 3. stirre vp others to diligence in going forward , and to greater loue , Heb. 3.13 . and inoffensiue walking . Others may be ignorant ; and here is occasion for thee to pity them , and open thy lips with wisedome to feed them , Pro. 10.20 . Others may be dull and slow in Gods wayes , and these must be prouoked and encouraged . Others by infirmity may be going astray , and thou perhaps mayest be a meanes to turne him , and winne a soule . Others may need an exhortation , an admonition , a louing and brotherly reproofe : or may neede comfort : A wise man may now watch occasion not onely to preuent Satans baits , who would keep Christians from doing the good they can , but also to acquit himselfe in all places to the good of others , and his owne comfort . 3. In places of bad resort , or scorners , if our calling lead vs into them , let vs take with vs the exhortation of the Apostle , 2. Pet. 3.17 . Take heed ye be not plucked away with the error of the wicked , and fall from your owne steadfastnes . And besides , 1. let vs grieue , that we are fallen into such company . 2. let vs thinke of some good or speciall worke of Gods mercy or iudgement , fresh in memory . 3. if there be apparant euill , either giue apparant token of dislike ; or in a wise and peaceable manner , so speake as Gods honour be not by our silence troden downe . 4. if there be no opportunitie or place for good , depart with all speed , Prou. 14. ver . 7. and beware of falling into the like company againe . Tooke him vp , and set him on the pinacle . ] The third circumstance in this preparation , is the manner how Christ was conuaied to Ierusalem ; Then the deuill tooke him vp into the holy citie , and set him on a pinacle of the Temple . Some of great learning and pietie hold , that Christs presence in the holy city , and on the pinacle , was onely in vision , and not corporall . Their reasons are these : 1. Some of the Prophets thus are said in vision to goe from place to place ; as Ieremie must goe to the riuer Perath , and backe againe , c. 13.4 . and , Ezec. 11.24 . The Spirit of God tooke me vp , and brought me in a vision by the Spirit of God into Chaldea : and , 8.3 . And tooke me by an hairy locke of my head , and the Spirit lift me vp betweene the earth and the heauen , and brought me by a diuine vision to Ierusalem . 2. Because the Euangelists say , that the temptations were in the wildernesse , and therefore could not be actually in the holy Citie , or on a pinacle , but in vision . 3. Because Luke saith , that the temptations beeing ended , Christ returned into Galiley , namely from the wildernesse . But it seemes , Christs beeing in Ierusalem , and on the pinacle of the Temple , was not in vision , but in deed and truth ; and the reasons well considered are too weake to prooue the contrarie : because , 1. It ouerthrowes the end of the temptation , which was to cast himselfe downe headlong , for the Angels would keep him without hurt . How could he hurt himselfe by an imaginarie fall ? or what needed he the Angels helpe ? Neither could he cast himselfe downe , if he were still in the plaine of the wildernesse . 2. It seemes not to stand with the holinesse of Christ , seeing euery vision , which is a worke of Satan , intending by it to delude man , is either a deceiuing of the outward senses , ( whereby he makes a man thinke he sees , heares , or feeles something , which indeed and truth he doth not : as the witch of Endor made Saul beleeue he did heare and see Samuel , when he did not , 1. Sam. 28. And after the same manner , if it were a vision , supposing that Christ was awake , hee must not see the ground of the wildernes , where they say he was , but vpon that ground the City , Ierusalem , the Temple , and pinacle , and himselfe standing on the top of it , when indeed it was not there . ) Or else , a vision presented by Satan must be an illusion of the minde , whereby he makes a man thinke that of himselfe which is not true ; which can farre lesse agree with the holines of Christ , whose imagination could not be so farre abused , as that he should thinke he was carried , when he was not carried ; or to thinke himselfe to be there , where he was not : for this were contrarie to that vnmeasurable wisedome , which was with him . And if Satan had had such power ouer the superiour part of the minde of Christ , he might likewise haue perswaded him he had not fallen when he did fall , or hee did not worship him , if he had done so . As for the obiection taken from the example of the Prophets ; I answer , Great is the difference between the visions of God , and visions from Satan . They know their visions to be diuine , and not to delude or deceiue them , they knew the Spirit of God tooke them vp in diuine visions ; but here it is said , The deuill tooke vp Christ ; and the text mentioneth that theirs were visions , so it doth not here . For that which is obiected out of the Euangelists , that the temptations were in the wildernesse ; and if it were not in vision , onely the first should be there : I answer , 1. The Euangelists say , that Christ went into the wildernesse to be tempted , but none of them say , that all these three were in the wildernesse . 2. If they should haue said , that the temptations were in the wildernesse , it had been true : for ( as we haue heard ) Christ was tempted with other temptations then these in that place within the fourtie daies . Whereas it is further said , that Christ returned after the temptations into Galily , and therefore the last temptation was in vision vpon the plaine , and not on the mountaine : I answer , 1. No one Euangelist saith , he returned from the wildernesse . 2. That the Euangelist hath reference to the last temptation , which perhaps was finished in the mountaine either in that wildernesse , or neare it , after Christ was led backe from Ierusalem , and there the temptations ended . And now , seeing that his presence in the holy citie , and vpon the pinacle was reall and locall , not in vision and mentall , the next question is , How the deuill tooke him vp , and set him on . Answ. It must necessarily be one of these two wayes ; either Satan must lead him , or else must carrie him . The former , that Satan tooke him as a companion , or a leader , seemes not so probable : 1. Because Christ of his owne will would not goe ; for ( as we haue heard ) the Spirit led him into the wildernesse to be tempted ; and he would not of himselfe goe elsewhere , because the Spirit of God called him thither , and no whither else . 2. Christ would not doe it at Satans instigation , whom he knewe to be the Temper : for neither must we doe any thing at Satans request , be it neuer so lawfull : for what euer we doe , we must haue a word of God to doe it in faith . 3. If Christ had yeelded to bee lead as a companion , he might haue seemed to haue sought temptation , and been a co-worker with Satan against himselfe : but it was enough to yeeld himselfe a patient in it . 4. The distance of the holy citie from the wildernesse , which was ( as those say that make it the least ) twelue miles from Ierusalem , admitteth not that Christ beeing hungry and readie to faint , should follow Satan so many miles . The latter therefore seemes to be the right manner of Christs conueyance , namely , that he was carried by Sathan through the aire , who by Gods and Christs permission , tooke him vp , and transported his blessed body to Ierusalem , and set him on the battlements of the Temple . For , 1. the words , hee set him on the Temple , signifies hee set him downe , who had formerly taken him vp ; and if he had power to set him there , why should he not also haue power to carrie him thither ? And , if he had not carried him thither , but Christ had followed him , the Euangelist would haue said , When they came to the pinacle of the Temple , and not set him on the pinacle . 2. This was the houre of the power of darkenes , wherein Satan was allowed to take all aduantages to further his temptations : and he might thinke this violent transportation a meanes , either of shaking Christs faith with terror and feare what might become of him , being now deliuered into the hands of Satan ; or else to make him swell with pride and insolencie , that he was able to flie in the aire , or to be conuaied in the aire from place to place , without hurt , which an ordinarie man could not : and this would well fit the scope of the temptation ensuing . Quest. But how could Satan carrie the body of Christ , beeing a spirit ? Or if he could , why should he ? Answ. Hee is a spirit , 1. of wonderfull knowledge and experience , to diue into secrets of nature , to worke strange and hidden things . 2. of exceeding great power , to shake the earth , mooue the mountaines , and confound the creatures , if God should not restraine him . 3. of admirable agility and quicknes , proceeding from his spirituall nature , whereby he can speedily conuay himselfe and other creatures , into places farre remote and distant one from another . 4. he knowes to apply himselfe to the creatures , and to mooue them not onely according to their ordinary course , but with much more speed and quicknes . 5. he is able to appeare in the forme of a creature or any person , not by deluding senses , but by assuming to himselfe a true body , and mooue it by entring into it , and to vtter a voice in a knowne language , as he did in the serpent , and so he can in other creatures , which haue instruments of speach . And thus it is not difficult to him to transport a body . Witches and wisards haue beene often by their owne confession transported into remote places by wicked spirits , which they call familiars . Besides , good Angels ( beeing in their nature Spirits as Satan is ) are able to transport men hither and thither as Christ was in the aire . Act. 8.39 . The Spirit of the Lord caught away Philip , & caried him from Gaza to Azotus , which was about 36. miles . Some vnderstand it of an Angell of the Lord , as Mr. Beza noteth . But if God by himselfe miraculously did that , the additions to Daniel ( to which as much credit is to be giuen as to any historie , which is not Scripture ) affirme , that the Angell of the Lord carried Habbakuk out of Iudea into Babylon by the haire of the head . Now , why Christ must be thus carried by Satan : Answ. 1. It was not against the will of Christ , but willingly he puts himselfe into the hands of the deuill , to plucke vs out of his hands . 2. It was not impotencie or weaknes in Christ , but power and resolution , who would not recoyle , nor shunne any place where Satan would appoint for his assault , or would carrie him , beeing aswell the God of the mountaines as of the vallies . Here therefore we must not admire the power of Satan , but the patience of Christ , that suffred himselfe to be carried of the deuill , beeing it tended to the greater confusion of Satan , and the glory of his owne victory . 3. Our blessed Lord would be tempted in all things like vnto vs , that as a carefull head he might sympathize with his members . God for the triall of his children , sometime suffers Satan to haue power euen ouer their bodies : and therefore Christ to sanctifie this affliction to his members , would suffer euen his owne blessed body for a while in the hands of Satan . 4. What maruell if Christ suffred himselfe to be carried by the deuill to temptation , that suffred himselfe to be carried by his instruments to execution ? How was he haled and carried by the deuills limbs from place to place , from Annas to Caiaphas , from him to Pilate , from him to Herod , from him to Pilate againe , and from him to the place of execution ? Satan in himselfe might aswell carrie his body into Ierusalem to be tempted , as his limmes carrie it out of Ierusalem to be crucified ; and aswell might he suffer Satan to lead him into the mountaine , and tempt him , as his instruments to lead his body vnto mount Caluary to kill him . Vse . 1. Consider the wonderfull loue of God to mankinde , who would giue his onely Sonne , and the Sonne of his loue , to such abasement , to deliuer him not onely into the hands of Satans instruments , to mocke , to spit vpon him , to buffet , yea to condemne and kill , but to deliuer his blessed body into his owne hands to carrie and recarrie at his pleasure . Adde hereunto the wonderfull loue of the Lord Iesus , who was a willing patient in the hands of the deuill himselfe . He knew it was the will of his Father , and therefore submitted himselfe vnto it . He knew it was a part of that whole righteousnes , which he was to fulfill , and therefore he resisteth not . He knew it to be as great an indignity as neuer could be the like ; yet for out sakes he is well content with it . Now as Christ was content , because he loued vs , thus to be tossed of Satan here , and of his instruments afterwards , so let vs shew or returne our loue to him . If we be tossed by Satan or by his instruments for Christs sake , as the Saints haue been , from prison to prison , we must be contented : our loue to our Lord must help vs to swallow it , and not shrinke from him . Consider , we may be in the hands of the deuills instruments , but he was in the deuills own hands for vs : this would make vs shrinke . Vse . 2. Obserue hence , that the worke of our redemption , though free to vs , yet cost Christ deare . He must be not onely in the hands of Iudas to betray him , of the Iewes to scoffe him , of Pilate to condemne him , and of the souldiers to crucifie him ; but personally in the hands of the deuill to tempt him . And had not Christ been thus , and worse then thus , in the hands of the deuill , we had neuer been gotten out of his hands . Here take we notice of the execration of our sinnes , and the wofulnes of our estate : our sinnes put him into Satans hands , he must put himselfe in our place or stead before we can be rescued . Vse . 3. Obserue the wonderfull power of our Lord Iesus , that beeing in the hands of the deuill can come out safely : nay his mighty power shines herein , that by his owne comming into Satans hands he brings vs out , an vnlikely and contrary meanes , but such as by a diuine power preuailes for himselfe and all his members . Could any other but he worke Satans greatest disaduantage by offering him the greatest aduantage ? Here is omnipotencie , to worke by contraries , to kill death by dying , to shut the graue by entring into it , to remooue hellish paines by suffring them , and to pull his members out of Satans hands by putting himselfe in . The Philistims desired but to get Sampson into their hands , and preuailed : but here is an inuincible Sampson , his enemy cannot hold him . Vse . 4. Hence we see that Satan may haue power ouer the bodies of men , God permitting him , to carrie them as he listeth and grieuously to afflict them , as we see in Iob. That Satan can transport the bodies of witches , all histories record . That he can bewitch the bodies of vnbeleeuers , none deny . But our example teacheth , that euen the godly themselues may be bewitched ; as Iobs body was , and the woman of Canaan her daughter , a daughter of Abraham , Matth. 15.22 . For if the deuill hath power here ouer the body of Christ himselfe , he may also ouer his members . Many presume vpon the strength of their faith and graces , that Satan can haue no power ouer them , and they defie him : But hast thou more strength of faith and grace then Christ had , ouer whose body Satan had power for a time to carry and recarry ? Obiect . Witches haue assayed to bewitch such and such , but haue confessed their faith to be so strong as they could not preuaile . An. They alleadge a false cause to feed the former delusion : for the true cause of their not preuailing is Gods restraint , not the strength of faith . Vse . 5. Here is a ground of comfort , if the Lord permit the bodies of his elect to Satans disposall ; it is no argument ( suppose a man be witched or possessed ) that a man is not then the child of God : for 1. Christ was as deare vnto God now , beeing in the deuills hands , as before . 2. Christ was safe enough now in the hands of the deuill , and so are all they that are in Christ. He was no lesse in his Fathers hands now then before . 3. He was not left in the hands of the deuill , but permitted for a time of triall and temptation : So it is no argument of finall deliuery vp to Satan , when the child of God is for a time deliuered into his hands to exercise him . 4. It is rather an argument of Gods child , and conformity with Christ , to be maligned of Satan and vexed by the deuill . Satan may winnow and fift Gods children , but their faith thorough Christs prayer shall not fayle , and the gates of hell shall not preuaile . VERS . 6. If thou be the Sonne of God , cast thy selfe downe : For it is written , &c. NOw after those three former circumstances , which contained the preparation to this second temptation , we come to the temptation it selfe ; which consists of the 1. assalt : 2. the repulse . The assault containeth , 1. the ground of it , If thou be the Sonne of God. 2. the matter and scope of it , cast thy selfe downe . 3. the argument inforcing it , For i● is written , &c. The ground ( If thou be the Sonne of God ) is the same with the former : which sheweth , 1. Satans importunity and violence . 2. His subtilty : by often making question of it he will see if he can yet bring Christ to make it a questiō . 3. His malice against Christ , laying still his greatest forces against his faith , which was the greatest moat in his eye : dealing herein like an experienced souldier , who seeing a towne or fort in any hope to be wonne , will not away at first repulse , but will assay it againe and againe with new assalts . Whence we may learne , that , Satan will not sticke to vrge the same thing often , if thereby he may aduantage himselfe , or disaduantage vs. With how many new messages and deuises did he vrge Balaam to curse the people of God ? Still he changeth places , but all is one temptation , to curse the people of God. By how many meanes did Satan by himselfe , by Iobs friends , and his wife , seeke to withdraw him from his confidence in God , bringing a number of seuerall arguments , and all to prooue him an hypocrite ? For that was the foot and burden of all their discourses . 1. It may be the circumstances of time o● place may yeeld him some aduantage , as here he thought the pinacle fitter then the wildernes : as Balaak thought the top of Pisgah more commodious perhaps for Balaam to curse Israel in , then the high places of Baal , Num. 23.14 . compared with 22.41 . 2. Sometimes our disposition is more secure and remisse , especially hauing outstood and ouercome a temptation ; and then Satan comes againe , and by the same temptation ( not finding vs the same men ) suddenly surprizeth vs. Wherein he deales with vs as Dauid with the Amalekits , who hauing tooke a great spoyle from him , and his wiues , they fell to eate , and drinke , and daunce ; and lay scattered because of the prey : In this security Dauid comes vpon them , and recouered all , and they lost more then they had gotten . So deales Satan with vs ; when we grow secure ( after we haue preuailed ) he winnes more then before we had got . 3. Sometime the thing , which Satan would winne from vs , is so necessary , so excellent , as if he get not that , he can gaine nothing at our hands . This makes him renew the same assault , as here ; the faith of Christ had beene a sweet morsell , and , if he gets not this , he gets nothing : So our faith is so precious , as he still aimes at it , because he knows if he ouerthrowes this , we are as branches without a root , withering and dead , souldiers without a sheild . Looke for the same temptation againe and againe . The fencer hauing had a shrewd wound , will not easily lie open in that part againe . The Citizens , who haue stood out a siege , will suruey the places most battered , where the enemy had his strongest hope of entry , and will most fortifie them against another time . Where we are most tempted , know that there is some speciall grace to be kept or lost . A theefe will not hanker after an emptie chest : but if he know where Iewels or treasure is , he will haunt there . Abandon all doctrine of doubting as Satanicall , which Satan is much and often in , both against Christ and his members : And no maruell , seeing doubting warreth against faith , by which only Christ is apprehended , and heauenly life and heat kept in vs. But of this before . Cast thy selfe downe ] Now followes the matter and scope of the temptation , and the dart it selfe which is throwne at Christ. The scope of Satan is , 1. To bring Christ to presumption , that seeing he will needs trust in his Fathers prouidence and care , he assayes if he can make him trust too much ; and seeing he will be so confident , if he can bring him to vaine confidence : as if he should say , If thou , because thou art the Sonne of God , canst liue without bread ; vpon the same ground thou canst goe downe without stayres . And both Satans allegation of Scripture , and our Sauiours answer , shew that this was the principall aime of the deuill . 2. To fasten vpon Christ vaine glorie as well as vaine confidence : as if he should say , Thou shalt haue great honour , and euerie man will beleeue , if thou by this miracle shew thy selfe the Sonne of God : to this purpose I haue fitted the place , where is greatest resort , and where the Sonne of God ought especially to make himselfe knowne : For where should the Sonne bee made knowne , if not at his Fathers house ? Satan knew he had ouercome the first Adam by a temptation of vaine glorie , and now he assaulteth the second , Yee shall be gods : and , Thou shalt be knowne to be the Sonne of God , if by flying in the aire thou canst come downe without hurt . 3. To bring him to tempt God , and trie whether he be so powerfull as to saue him in such an attempt ; whether so true of his word as to keepe him , and whether the Angels did diligently watch him , and beare him vp , as their commission was . 4. Satan intended directly to kill him , being a man-slayer from the beginning . For euery way the dart intended his destruction , if he should cast himselfe down : for thus Satan thought , If hee cast downe himselfe , and kill himselfe , then he is not the Sonne of God , and so I shall gaine him : Or , if he cast downe himselfe , and not kill himselfe , yet shall I make him both disobey God in tempting him , as also obey me . Thus either way Satan makes sure of his prey . 5. Satan had yet a further fetch , which made him so bestirre himselfe , seeking in Christs downefall , our vtter ruine , disgrace , and destruction . Strike off the head , all the members with that blow are slaine . The bent of all Satans temptations against the Head , is against all the members . Out of the same ground Sathan raiseth a cleane contrarie temptation to the former . In the former he mooues Christ to diffidence and despaire ; in this to presidence and presumption . In the former he would haue Christ vse vnlawfull meanes ; in this , to reiect all meanes , euen lawfull . In the former he perswades him to distrust where God had promised ; in this latter , to trust where God had not promised . In the former , that bread was absolutely necessarie ; here , that a ladder and meanes of going downe , were not necessarie at all : as if he should say , Thou sayest that God is able to vphold thee beeing his Sonne without meanes ; goe too , let vs see how true that is . If he can ordinarily and extraordinarily preserue thee , then , Cast thy selfe downe headlong from this pinacle : for beeing the Sonne of God , thou shalt be sure to be preserued safe without hurt . Whence obserue , that the deuill in tempting men , labours to bring them to extreames : and when he cannot preuaile in one , he would fasten on them the cleane contrarie sinnes . If he can get Christ , because he is the Sonne of God , either to contemne his Fathers prouidence , as in the former ; or to presume on the same , as in this temptation , either will please him . 2. Cor. 2.10 . the Apostle sheweth , that this is one of the wyles and stratagems of Satan , by cleane contrary waies to destroy the Church : either by too much lenitie , which let fall the censures of the Church , so as the incestuous person was not at all corrected ; or when they began to vse too much rigour and seueritie , forgetting the rules of Christian meeknesse and charitie . And in the incestuous person himselfe , it will please him well , either that he goe on without all remorse of his sinne , and the Church not meddle with him ; or that by the seueritie of the Church , he be swallowed vp of sorrow . In regard of both which the Apostle saith , Wee are not ignorant of his wyles . Act. 14.11.19 . when Paul and Barnabas came to Lycaonia , to preach and publish the Gospel , obserue Satans wyle in the people ▪ either they must receiue them as God , and sacrifice vnto them out of blind zeale and deuotion , at which the Apostles rent their cloathes ; or else they must take them and stone them , as they did Paul , and drew him out of the citie , supposing he had been dead , v. 19. Matth. 21.9 . when Christ came riding to Ierusalem , multitudes flocked after him , spred their garments in the way , cut down boughes to strow therein , and cried Hosanna , he was the sonne of Dauid , the blessed one that came in the name of the Lord ; the people said , it was Iesus , the Prophet of Nazaret , and all the city was mooued : But before night , Satan had them in another extremity : such was the enuie of the Scribes and Pharisies , that Christ was either glad to flie the city that night ; or the feare of the people , that none durst entertaine and lodge him : v. 17. so he left them , and went into the towne of Bethania , and lodged there . And within few dayes after , all cryed , Crucifie , Crucifie . 1. This comes to passe , because Satan is contrarie to himselfe ; according to his disposition are his wayes . Though he be the Prince of darkenes , yet can he transforme himselfe into an Angel of light , 2. Cor. 11.14 . He appeared in the shape of a serpent to Eue , in the shape of a Prophet to Saul . Sometime this crooked serpent can deny Christ to be the Sonne of God , as here ; and somtimes preach him so to be , Mark. 1.24 . 2. His dexteritie and slynesse is another cause , whereby he can make one ground , and that a good and true one , to serue to reare vp two extreame euills , in such cunning manner as he was in hope to deceiue the wisedome of God himselfe thereby : for here out of Gods word , that Christ was his Sonne , he inferres two contrarie conclusions , both contrarie in themselues , and both contrarie to Gods word . 3. He knowes there is but one good and straight way to heauen , that the Lord hath commanded vs to walke in that way without turning to the right or left hand , that he hath placed the vertue in the meane : and therefore he cares not in which extreame he can thrust vs , so as we keepe out of that meane appointed . Hee hateth nothing but vertue and grace , which God loueth . 4. He knowing the propensitie and inclination of our corrupt nature , ( which desires to know no meane , but is rather disposed to any vice in extremitie , then to rest in obedience vnto Gods commandement ; ) fits vs according to our inclination , and tasts vs first in one extreame , then in another , and holds vs there where wee best please our selues . Hence wee account extreames vertues . 5. Many are the by-wayes that lead to hell on all hands , there being but one truth : and the deuill carrieth such incessant malice to man , that he cares not in which of them a man come to hell , so he come at length . Beware then of Sathans subtiltie , of his contrarietie and extremities . In matters of Gods worship , his scope is to make a man either profane , and cast off all care of religion ; or if men will not be drawne from some deuotion , then he seekes to make them superstitious , in which extreame he holdeth the blinded and deuout Papists , who worship both false gods , and the true God with a false and vaine worship . Act. 17. the Apostle hauing charged the Athenians with superstition , he addes this reason , because he saw an altar to an vnknowne God. The same of those , who will worship God in deuises which he neuer commanded , and place it in things which indeed hinder it . And so some hate Poperie , but not prophanenesse . Satan aimes also at the Minister , to make him idle and negligent in preaching , and is well pleased with that , because where vision failes , people perish . But if he cannot hold a man in idlenesse , then he seeks to get him to preach , either of pride , or enuie , or flatterie , or for perferment , or vainely and vnsoundly ; and then the more he preacheth , he likes him neuer the worse ; or maliciously against good men , and good wayes , and then hee preacheth nothing else but what Satan ( if he must needs preach ) would doe . In hearing the word , he would first haue men slacke of all conscience of doing or obeying , that hearing their Masters will , and not doing it , their stripes may be the more . If he cannot doe that , but sees a man make conscience of his wayes , then he will make him scrupulous , and make needlesse questions of euery thing ; and , to hinder his peace , he will make more sinnes then euer God made . In iudging of ones owne estate , he will make a man beleeue that God neuer elected such a wretch as he , he neuer had truth of grace , all is hypocrisie , God neuer loued him ; so many sinnes , so great falls , such vnworthinesse as neuer was in any child of God. On the contrarie , if faith withstand this temptation , then comes pride in stead of former deiection , and makes him thinke his election so sure , as though he take all vnlawfull liberties , he shall be saued ; Oh the sonne of God cannot doe amisse , nor the Father hate him . Sometimes to destroy boldnesse of faith he will suggest , that sinne is so great in such and such circumstances , as it cannot be forgiuen ; now the heart is heauy and lumpish , and hath no chearfulnesse in God. But this being a little blowne ouer , he will bring the same man by degrees , to thinke what a foole he was ; for his sinnes now are not so great , so dangerous , as others be , nor himselfe so great a sinner : and now the sadnesse of sinne being shaken off , he growes merry , and too too light , forgetting all his former heauines . In the course of life , he gets beyond many in these extreame courses . In spirituall things , numbers of men are held in a profane and wicked scorning of religion , of Preachers , and Professors , whose names they cannot abide . Some of these are sometimes called out of the snare of the deuill , and then Satan is in a contrary corner , he will haue them zealous ; but not according to knowledge : If the Master will not send his seruants to plucke vp all the tares before haruest , they will stand no longer in the field of the Church , but grow resolute in schisme and separation . In ciuill things , how many examples of men haue we extreamly couetous in their youth , but prodigall and voluptuous in extremity in their age ; and so on the contrarie , and in diuers other instances ? Rules to auoid these extremities of Satan . 1. Looke we still to to the word , which pointeth vs our way for the warrant of our actions , and the manner of doing them , and saith , This is the way , walke in it , Isa. 30.21 . 2. Watch we the ficklenesse of our nature , which may be seen in the Barbarians , Act. 24.4.6 . who accounted Paul a God and a murderer , at one time . 3. Consider we what it is that we are eagerly set vpon , and suspect it , because our nature is to be in extreams , and Satans hand is likely in it to set it forward . Neuer are we so violent for Gods kingdome , as for the world . Cast thy selfe downe . ] In the scope of this temptation , which was to presumption ( for the allegation following would perswade him , that God would preserue him whatsoeuer he did , though he threw himselfe from the pinacle : ) wee learne this point of instruction , that , Satan doth incessantly labour to draw men vnto presumption , and vaine glory , as here he did the Head. And this presumption in a word , is nothing else but a vaine confidence , that we are this or that , or can doe this or that , without any word or ordinance of God. A vaine hope without warrant is the very beeing of presumption . 1. Sam. 4.3 . Israel went to warre against the Philistims , and were slaine about 4000. men : but they would make another onset more warily ( as they thought ) then before : they would send for the Arke from Shilo to saue them ; and when it came into the hoast , all Israel gaue a shout , that the earth rang of it , presuming that now they were safe enough : But all this was done of their owne heads , and without warrant ; and therefore God discomfited them with an exceeding great slaughter of thirty thousand footmen ; and the Arke ( wherein they were so vainely confident ) was taken , the Preists Hoph●i and Phineas slaine , Eli breakes his necke , and such a confusion there was , that the Arke neuer came at Shilo more . Num. 14. After the men were sent to search the land of Canaan , and had returned and told the Israelites , that the land was good and fat , but the walls reached vp to heauen , and there were sonnes of A●ak gyants , then the people murmured and distrusted : But , the sentence of the Lord passing against them , that they should wander forty yeares in the wildernesse , according to the forty dayes in searching , till that age were all wasted , none of which should come into the land , except Caleb and Ioshua , ver . 40. then they vp betimes in the morning , and they were readie against the word of God to goe ; Moses forbids them , tells them God was not with them ; yet 44. presumed obstinately to goe , and were pitifully consumed . 2. King. 14.10 . Amaziah King of Iudah , hauing gotten a notable victory against Edom , presuming of Gods hand and help with him , but not asking God counsell , would also make warre against Israel , but vnhappily , as such attempts prooue ; for he was ouercome , and Iehoash King of Israel tooke Amaziah , and broke downe Ierusalems wall , and spoyled the house of the Lord , and the Kings house of all the treasure there . Iosiah a good King , presuming of Gods assistance without his word , vndertooke an vnwarrantable warre against the King of Egypt : hee might haue thought God would help him , who sought the Lord with all his heart against an open idolater ; but not seeking the Lord in this ▪ he was mortally wounded , and left his Kingdome in great trouble and confusion . 2. King. 23. Now Satan is most vsuall in temptations to presumption , for these reasons . 1. He hath experience , how easily we are foyled with this kinde of temptations ; how soone he foyled our first parents in the state of innocency ; how good Dauid was ouerthrowne , presuming of his owne strength , when he forced Ioab to number his people . And those whom he could neuer shake with distrust , he hath quite ouerthrowne with presumption . 2. Satan knowes , that of all temptations , this is most agreeable to our corrupt nature . It is pleasing to vs , to conceiue of Gods mercy and power towards vs in any course our selues affect : whereas temptations to despaire are irkesome , and grieuous to the flesh , and haue not ordinarily so much help from the flesh to set them forward as this hath ; and therefore the deuill is sometimes , but not halfe so often in them . Againe , he knowes it goeth with our nature and streame , to presume of our owne goodnes , strength , and vertue . Peter and the rest of the Disciples , presumed they should not be offended at Christ , nor forsake or deny him : but yet not long after , euen they who professed they would die with him rather then deny him , left him and fled away , Matth. 26.33 . &c. 3. He knowes , that presumption is an extreame of faith and hope , and doth no lesse extinguish faith then despaire , nay more often doth foyle it , seeing a man in despaire is more fearefull , more watchfull , but a presumptuous man is fearelesse , carelesse , and will easily thrust himselfe vpon any aduenture , as fearing no sinne . 4. Satan knowes that presumptions are great sinnes , preuailing sinnes , Psal. 19.13 . a tempting of the Lord ( as the answer of our Sauiour implies ) when we leaue his way and means , and will trie our own , a sinne which doth much prouoke God to displeasure : we see it in Peter , who fell fearefully aboue all the Disciples , because he was most presumptuous of all ; of whome Augustine saith , When thou beginnest to say , I haue enough , thou beginnest to fayle ; when thou hast an ouerweening opinion of thy selfe , thou art vndone . Quest. What may we thinke of Ionathans action , who himselfe alone with one man his armour-bearer , went out against a whole armie of the Philistims ? Was it not a strange tempting of God , and a great disorder in time of pitched battell ? 1. Sam. 14. Answ. It may seeme so at first ; but indeed it was not temerity in him : for 1. He was guided by a secret and strong instinct of Gods Spirit . 2. He had a generall promise , that so long as his people feared God , one should be able to chase a thousand , and two ten thousand ; and therefore tooke no more with him then one , beeing fully assured that God would goe out with him , and fight for him against God and his enemies . 3. He set God before him , with whom he said it was not hard to saue with many or with few , v. 6. Besides , he knew they were Gods enemies , saying , Let vs goe to the vncircumcised . 4. The euent was a singular deliuerance of God in that needfull time : for God sent a feare among the enemies , and an earthquake , &c. and armed Ionathan with such a spirit and power , that the enemies fell before him for feare , euen at the sight of him . Obiect . But the instinct of the Spirit is strong and not doubtfull , as this was : v. 6. It may be the Lord w●ll be with vs. Answ. The first instinct drew him to the place where he was to receiue a signe of confirmation from God ; as v. 9.10 . If they say , Come vp , we will goe ▪ ( a signe they were lazie : ) If they say , ●arrie till wee come , wee will not ; that was a signe of their courage . And this was a certaine signe , which strongly assured him , v. 10.12 . Quest. Is it lawfull now for any so ●o doe ? Answ No : it was a singular fact ▪ not to be drawne into example , vnlesse a man can alleadge a new promise ; seeing all the ordinary promises of Scripture ioyne the meanes and end together . Wee must conceiue all this doctrine of Christs temptations aboue an ordinarie historie , not onely relating a thing done , but belonging also to vs to make our vse of it , as of other Scripture . And hence let vs learne to beware of these temptations to presumption , which are many wayes darted against vs , both in things spirituall and temporall . I. In spirituall things : 1. When men cast aside the knowne word of God , they dare sweare , and curse , and blaspheme ; they dare aduenture to breake the Sabbath , dare lie and be vniust , against their conscience ; they dare doe any thing against the iustice of God , though they know his will to the contrarie : and all because they presume of Gods mercy , which in their conceit hath eaten vp all his iustice . But in Ioh. 19.11 . Christ inlargeth the sinne of the Iewes and Iudas , because it was against their conscience , He that deliuered me , hath the greater sinne : he was warned , he heard my doctrine , saw my miracles , and so did you . And thou that knowest thy Lords pleasure ; and darest goe against it , shalt knowe how fearefull a thing it is to fall into his hands . If thy conscience condemne thee , God is greater then thy conscience . 2. Others are perswaded that Christ died for all , & therefore they may be the bolder in their sinnes ; grace hath abounded , what though sinne abound much more ? Christ hath blood enough , and merit enough , what need they feare ? But here is presumption without warrant . For in Christs death , before it can be fruitfull to vs , there must be two things , 1. an actuall accomplishment , 2. an effectuall application to the soule in particular . Physicke , though neuer so soueraigne , if it be in the pocket vnapplyed , doth the patient no good : And if the death of Christ be applyed to thee , it worketh the death of thy sinne : Christ died to abolish sinne , and destroy the workes of the deuill . 3. Many others are carried along in their presumption , by a deceitfull supposition , that they can come out of their sinne , and repent when they list . But here is a vaine hope without warrant , or els bring me a word that promiseth repentance to morrowe , if this day thou neglect it ; this is thy day , thou knowest not what the morrow may bring foorth . Now thou hast life , health , the word , ministerie , and memorie ▪ perhaps this is the last day thou shal● enioy all these . Oh ▪ but I hope to repe●t : But shewe thy warrant , els Satan hath thee in the bands of presumption . Besides , it is iust with God , that he who will not take Gods time , should neuer come to his owne . And dangerous it is to put our soules to aduenture till the last houre . 4. Others feed a conceit , that howsoeuer God deale with others , he will not grow into such displeasure with them , they are further in his bookes then so ; as Satan here intimates , that Gods Sonne may doe what he list . But it is a practise of wicked men , to make couenants with death , and secure themselues that when the sword passeth through the land , it shall not come neere them , and to crie Peace , Peace , when the trumpet hath sounded war. Again , tell me thou that presumest so farre to sinne , art thou further in Gods books then Adam in Paradise , yea then the Angels in heauen ? Doest thou excell in holinesse those Worthies of the world , Moses , Aaron , Dauid , Hezekiah ? yet these could not escape when they sinned . Shall the whole world ( sinning ) be drowned , and shalt thou auoid the deluge ? No , no , the highest mountaines in the world shall not saue theee : nay , if thou couldst climbe into heauen , the Angels were cast thence . 5. Others presume of the end , and flie ouer the meanes ; hope for saluation , but neglect the meanes , the Word , Sacraments , and Prayer . Oh , but they vse meanes , they know God and their duty , as well as the best . But it is a presumptuous knowledge ; they thinke they need no more , they professe they know God , but in their workes deny him , Tit. 1. vlt. Yea , they beleeue all the Articles of Christian faith , if wee beleeue them ; but it is a dead and vaine faith , without works of piety and charity , such as shall professe great acquaintance with God in the day of iudgement , but to whom he shall say , Depart from me ye workers of iniquity . Yea , but they come to Church , and pray to God as others doe , and hope to be saued in their religion what euer it is , so long as they meane well : and what need men be so precise and curious ? But these praiers are presumptuous and abhominable , if thou turne thine eare from hearing the law : and so long as thou liuest in thy lusts , and walkest not precisely with God in all his commaundements , ( though thou fast , and pray , and afflict thy selfe neuer so much , ) God will not heare , nor helpe . Therefore neuer presume of an haruest without a seede-time ; as a man soweth , so shall he reape . 6. Others ( and a common presumption it is ) thinke themselues in the high way to saluation ; their names are written in the booke of life , neuer to be rased out ; they are beloued of God , and therefore they may do what they will , and leaue vndone what they list ; they may enioy their pleasure and libertie , their saluation dependeth not vpon their workes , but vpon the election of God that shewes mercie . And thus out of a vaine presumption , they are idle and vnfruitfull in the worke of the Lord , and sometimes grow Libertines and scandalous , and still God is the same ( they say ) and loues them . But what can be a more euident note of Gods displeasure , then to be giuen vp to such a delusion ? as if the goodnes of God would not lead his to repentance ; or as if mercy were not with him to bee feared . But thou , out of the hardnesse of thy heart which cannot repent , treasurest vp wrath against the day of wrath . II. In things of this life Satan preuailes exceedingly with this temptation of presumption . 1. When men conclude of Gods loue by temporall things , all which are common to good and bad . By which sorcerie , when they are most cursed , they thinke themselues the happiest men vnder the Sunne . Whereas none knoweth loue or hatred by any thing before him ; and as God beginneth his loue at things within , faith , feare , vprightnesse of heart , and the like ; so must we beginne the knowledge of it . And if we compare Diues estate with Lazarus , Pharaohs with Moses , Simon Magus with Simon Peter , who said , Money and gold haue I none , we shall easily see what little ground the Scripture affoardeth for such presumptuous conceits . 2. Many of our great men venture to trauell into places of idolatrie , and think themselues strong enough against any such temptations as they meet withall : but , 1. Were there zeale indeed , there would be also a witnesse-bearing against such horrible idolatrie ; whereas if they doe not act idolatry , they consent to those that doe . We read of some noble and Heroicall spirits , stirred vp by the motion of God , to disgrace and witnesse with their blood against that horrible idoll of the Masse . 2. It is a iust iudgement of God on many , who perhaps against their purpose , are catcht in the snare of Popery , and infected with the poyson of their heresies , because they are giuen vp to delusion for want of iust detestation of it . 3. Others are bold-hardy , to run into places infected with the plague without a iust warrant , or sufficient calling , onely pretending the strength of their faith : which is temerity & rashnes , often paid home with much sorrow and bitternesse . Hath not God tyed his care ouer vs , with our care ouer our selues ? Hath not he in ordinary course tyed our safetie with the meanes ? Act. 27. Except these abide in the ship , they cannot be saued : and so some vpon boards , and other vpon planks , came safe to land . Yet I condemne not that presence with infected persons , which charity and conscience requires : but in way of ordinarie visitation , it is as vnsafe for vs to goe to them , as for them to come amongst vs , and a tempting of God. 4. Some are so bold-hardy , as to venture vpon the dangerous places , which are giuen by God to be possessed of the deuill , and ( as if they were Exorcists ) will adiure the deuill , and out-dare him : and this they thinke to be strength of faith . Which is indeed a folly , and extreame presumption , often repaied as it was in the sonnes of Sceua , Act. 19.16 . who vndertaking to adiure the deuil , ( wanting a calling , commission , and euery thing but presumption ) were driuen away , rent , and wounded . Others are of minde , they can neuer be bewitched , nor all the deuills in hell cannot touch them , their faith is so strong . But that is a presumption , seeing no man can absolutely assure himselfe he shall be free from Satanicall molestation . Christ could not be free , whose faith is as strong as thine . Cast thy selfe downe . ] Here be in these words three things further to be considered : 1. the action , which the deuill would effect , the casting downe of Christ. 2. the agent , not the deuill , but Christ himselfe must doe it , Cast thy selfe . 3. Luke addes , from hence , where meanes of safety were . All the trauell of the deuill , is , to cast downe Christ , and in him all mankinde . The estate of the Church is militant while it is here below , and the battell is maintained betweene Michael and his Angels , and the Dragon and his Angels , Reu. 12.7 . and therefore as in a battell the contrary part by all the power and policie it can , seekes to cast downe and ouerthrow , not the captaine onely , but all the aduersary power , and discomfite the whole hoste ; so is it here . To cleare this point , we must know there be three estates from whence Satan hath euer sought to cast men downe . 1. From the estate of innocency and grace created : Adam was no sooner set vp in this happy and glorious estate , but Satan cast him downe . And from this pinacle we are all cast down in him . The second Adam himselfe was sundry wayes assayed in these temptations and sundry others , to be cast downe also from the same most innocent estate : which had been the casting of vs all not out of the earthly paradise with Adam , but a casting downe from heauen vnto hell . 2. From the estate of regeneration and grace renewed . Satans continuall labour is , either to keepe men vnder condemnation from the state of grace , or to cast them downe ( if it were possible ) from that estate , to which they are by Christ restored . Hee worketh effectually in the sonnes of disobedience , by hardning their hearts , blinding their mindes , and leading them hoodwinkt at his pleasure to damnation : 2. Cor. 4.3 . If our Gospell be now hid , it is hid to them that perish , in whom the God of the world hath blinded their mindes , that the light of the glorious Gospell , which is the image of God , should not shine vnto them . And for the elect , he sets vpon them false Prophets and seducers : he is incessant in most malicious tentations , by which he foyleth them often in foule manner : and if he cannot cast them downe from their estate in Christ , yet he often casteth them downe from the comfort of it , both by inward and outward sorrowes and persecutions . Reu. 12. the Dragon , when he cannot kill the woman , and her seed , he will cast out of his mouth waters like a flood to drowne them : and if that preuaile not , he will stirre vp warre with the remnant of the seed , which keep the commaundements of God , and haue the testimony of Iesus Christ. 3. From the pinacle of their outward estate or office , which they hold in the Church or Common-wealth : for so he did here with Christ ; when he had gotten him to the pinacle , he thought to get him downe easily : at least he will doe his best to cast him downe , for he should fall with witnesse . First , if hee see a man on the Pinacle of the Temple , a teacher in the Church , lifted vp aboue others in gifts or place , he will leaue no stone vnturnd to cast him downe : for he knowes , that ( as if he had here cast downe Christ , he had cast downe with him all his members , so ) if he can cast downe an eminent teacher , he casts downe with him as many as depend vpon him . And here no teacher can secure himselfe , if he were in place aboue all the ministry of the New Testament : nay , the higher the pinacle , the more slippery and dangerous to fall . Iudas his place was an higher place then any ordinary minister of the new Testament stands vpon : but yet how fearefully was he cast downe by the deuill , who put it in his heart , and preuailed first for the betraying of his Master , and then the hanging of himselfe ? How did the deuill seeke to winnow as wheat the rest of the Disciples , that stood on the same battlements , who had as certainly beene cast downe , but for the power and prayer of their Master . Luk. 22.31 . How strongly may we cleare this truth , if we obserue one experience , which all the ages of the world haue confirmed ? namely , that the deuill hath euer striuen to set men on the Pinacle of the Temple , to cast them downe , and the Church in them . How hath he by wicked meanes , as flattery , mony , and corruption , aduanced them into the highest places and pinacles of the Church , whom he might vse as his chiefe agents to ruinate and bane the Church ; as the false Prophets in the old Testament , that would euer with the squirrill build and haue their holes open to the sun-side , euer keep in with Princes , and sing sweetly to the present times ; As also the false Apostles that would suffer nothing for Christ , but vnder a colour of preaching Christ , abolish Christ and his doctrine , taught and maintained by the true Apostles . How doth the Church complaine , that she was neuer so wounded as by the watchmen , who also robbed her , and tooke away her vaile from her ? Looke into the records of 1500. yeares , and we shall not read almost of any persecutions of the Church , but raised and with all heate pursued by proud , persecuting , and Antichristian Bishops , who kept the cheife places in the Church . And euer since the Bishop of Rome hath bin by the deuil lifted vp into the highest pinacle of the Temple , his casting downe and fall into so many monsters of doctrine and manners , hath beene in this Christian world the ruine and downefall of so many as whose names are not written in the booke of life . All this comes to passe by the malice of the deuill , whose tayle drawes the third part of the starres of heauen , and casteth them to the earth , Reu. 12.4 . Against these starres and lights of the world he bendeth his forces : If he can cast them downe to earthlines , or seruice of any lusts , he hath his desire . Secondly , if he see a man vpon the pinacle of his owne house , hee will ( if he can ) cast him downe thence , and for this purpose will lay his plots and obiects . Dauid walking in his battlements , was soone cast downe thence by the sight of Bathsheba . Especially if a man be a Magistrate or Gouernour , standing on the pinacle of authority , the deuill will cast him downe , if by any meanes he can : His example will cast downe a great many with him , he stands high , many eyes are vpon him , and so many see him . If Rehoboam commit idolatry , all Iudah will sacrifice vnder euery greene hill . If the Magistrate be fearefull , negligent , or any way noted for vice , those vnder him will take it for a licence . The reasons , why Satan seekes thus restlesly to cast men down from euery good estate , are these : 1. Because himselfe is cast downe from heauen to hell . Reu. 12.13 . when the dragon saw that he was cast out into the earth , he persecuted the woman . He would haue and hold euery man vnder his owne condemnation . 2. Because of the extreame corruption of his nature , who is pleased with desire of hurt and mischeife , hating God and his image with deadly and perpetuall hatred , a murtherer from the beginning , Ioh. 8. that is , the first murtherer , and the author of murther , cleane opposed to God , who is the first goodnes , and author of all goodnes , life in himselfe and in his creature . It cannot be shewed , that euer God erected any good or excellent thing in the Church or Common wealth , but Satan out of the abundance of his wickednes , did one way or other seeke ( euen in the beginning of it ) the corruption or destruction of it . He presently destroyed Gods image in our first parents , presently corrupted Gods worship in Cain , and in the rest of the posterity of the Fathers before the flood , till all flesh had corrupted their wayes . When God had giuen his law and set vp his pure worship , he presently cast his people downe within 40. dayes before the calfe , and after before other idols of the nations , which was their destruction . So soone as euer Christ was called to his office , he must either cast himselfe downe from the pinacle , or cast himselfe downe to worship Satan , as we shall see in the next temptation . And as a serpent neuer vents any thing but poyson , so Satan neuer speakes in other language but the issue and effect is , Cast thy selfe downe . From this corruption of his nature , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wicked one : and he that can fill his agents with wickednes ( as Elymas was called the child of the deuill , because he was full of subtilty and mischiefe , Act. 13.10 . ) must needs be full himselfe . Seeing then Satans whole drift is to cast vs downe , note what a wonderfull mercy of God it is , that we stand and are vpheld , especially such as stand vpon higher pinacles and places then other , against whom he redoubleth his forces . Yee stand by grace , saith the Apostle . It is not the goodnes of nature , yea if it were cloathed with innocency , that can support vs , no if it were Angelicall : It is the grace and strength of our inuincible captaine , that we are not euery moment cast downe into hell , seeing there wants neither skill , nor malice , nor diligence in our aduersary , no nor aduantage or inclination in our selues . Let vs therefore acknowledge , that by the grace of God we are that we are , and say with the Apostle , 1. Tim. 1.12 . I thanke God , which hath made mee strong . We must learne from this incessant industry of the deuill to cast vs downe , to be so much the more watchfull against him . Quest. How shall I doe this ? Answ. By obseruing these rules . 1. Take heed thou suffer him not to lead thee to a pinacle : for although our Lord and Sauiour , beeing filled with the Spirit , and led by the Spirit , gaue him leaue to set him on the pinacle , yet must not thou followe him thither , who art not so fenced or furnished . For he neuer sets any on a pinacle , but ( as Christ here ) to cast him downe . And then the deuill sets a man on the pinacle , when by wicked or base arts , a man riseth to wealth , or honour , or any publike place in the Church or Common-wealth : he will willingly lend his help and hand , thus to exalt and set vp men , but as the hang-man helps the theefe vp the ladder , to turne him off with a breake-necke . Haman was aduanced to great honour ; but was it not to his greater ruine and downefall ? Did not ●e helpe vp Herod by pride and ambition , almost aboue the pinacle ? when hee spake , Oh , it was the voice of God , and not of a man. But was it not to cast him downe lower then all his people , to be presently eaten with lice ? He sends vp Nebuchadnezzar to the pinacle of his pallace , and that was great Babel which he had built for the honour ( not of God , but ) of his Kingdome ; and by the might ( not of God , but ) of his owne power . But the issue was to be cast downe among beasts , and not a fit companion for Princes or his people , till he knew who the Lord was . From Princes to Counsellers . Achitophel was on an high pinacle , when his counsell was accepted as an oracle of God : but the end was , that when it was despised , he should cast himselfe downe , and hang himselfe . From them to their inferiours , but rich and great . Dauid sawe the wicked man in great prosperitie , on an high pinacle , strong , spreading like a greene bay tree : but suddenly he was cast downe , and he could not finde where he had beene . Psal. 37.35 . The like of the rich man in the parable , Thou foole , this night shall they fetch thy soule , &c. From these to great Church-men . Iudas was set in the Apostleship , Satan finding him there , cast him downe to hell , hee went to his place , so wofull a spectacle as beseemed the sonne of perdition , and the betrayer and murderer of the iust and innocent Sonne of God. How many examples of men haue we , who out of pride , and ambition , flattery and corruption , haue aduanced themselues into cheife places , and as the times called on them , against their consciences were cast downe into horrible practises against the Church , and after into wofull outward misery , as Cardinall Poole , Gardiner , Bonner , and the like . Compare their liues with their deaths . Others raising themselues by multiplying , chopping , and engrossing of liuings , haue been cast downe from their gifts , their reputation , their profiting of the Church , from their sobriety and ciuility ; and some from the outward wealth they so lay about them for so eagerly , and died beggers . Other ordinary men are raised by Satan to a great state of wealth , as vsurers , oppressors , and vniust persons , that thinke all sauour of gaine sweet , though it be neuer so filthy , on Gods Sabbaths , out of labourers liues and bellies . But Satan hath cast them downe already into the curse of God , and onely the execution of the sentence awayteth them . Others stand vpon the pinacle of pride , and Satan sets euery man vpon this pinacle if he can , as knowing that pride goeth before a fall . Did not he suggest to our first Parents , that they should be as Gods , if they ate the forbidden fruit ? that by lifting them vp in their own conceit , he might cast them downe from their happinesse ? It was the same suggestion , which he would here fasten vpon the Sonne of God : If thou wilt here cast thy selfe downe , all Ierusalem must needes confesse thee to bee the true and vndoubted Sonne of God , and honour thee accordingly . Vse the meanes to be stablished in grace , seeing all Satans labour is , to cast vs downe from the grace of God. 2. Tim 2.1 . My sonne , be strong in the grace that is in Christ Iesus . Traine thy selfe to humility ; for God giues grace to the humble , and euer humbles his children that he may exalt them . Waters stand in vallies , not in mountaines . Ioseph was raised out of prison to be the second man in the kingdom . Dauid was by little and little raised , from a shepheard to a warriour , from thence to a Kings sonne , from thence to a Kingdome . Mordecai was first in danger of his life , and in great distresse , and afterward his head was lifted vp . This humility , 1. will not suffer a man to affect pinnacles , as seeing their danger , but content himselfe in a meane estate , which is safest : 2. it will make a man reioyce rather in Gods humiliation , then in Satans aduancing ; the former tending to exaltation , the latter to ruine and downefall . As Satan is euer plotting to cast thee downe , so be thou euer raising thy selfe vp . 1. By meanes of the word , which is the staffe of a Christian , raising him in his falls , and strengthening him in his standing . 2. By prayer , which gets Gods hand with thee to vphold thee , so as the hand that must cast thee downe , must be stronger then Gods. 3. By heauenly conuersation , lift vp thy soule and affections daily , seeke the things that are aboue , minde heauenly things . Satan would not haue a man mount aboue the pinacle , nor will suffer him ( if he can hinder ) to get vp to heauen : therefore in regard of his malice , we must put more labour to this businesse . Our affections are like the leaden plummets of a clock , by their owne weight euer tending downeward , and Satan often hangs his weight vpon them ; and therefore we must euery day be winding them vp . 4. By fostering , not quenching the motions of the Spirit . Thy selfe ] Quest. Why doth not the deuill cast Christ downe ? Did hee want power , who had now carried and set him on that dangerous pinacle , or did he want will to throw him downe ? Answ. There wanted no will in Satan any way to mischeife our Lord , to which purpose he strained all his wits in these temptations : but , 1. Hee wanted power and strength , being bound in chaines , and bridled by God , so as it is as farre as he can now goe , to tempt Christ to cast downe himselfe . His commission went no further then to carie his holy body to the pinacle , and there set it . 2. For him to haue cast downe Christ , and Christ to be a meere patient , had not furthered him a whit in his drift and scope : he intended to bring Christ to sinne , and if Christ cannot be gained to be an agent , or a voluntarie patient , he cannot sinne . Besides , he specially intendeth to bring Christ to the sinne of presumption , in throwing himselfe downe , which he could not effect by his casting him downe , vnlesse himselfe ( bearing himselfe vpon his Fathers protection ) can be brought to cast himselfe downe . 3. Although afterward Satan had power by his instruments to put our Sauiour Christ to death , yet now he could not by casting him downe the pinacles doe it , no more then the people could , when they attempted to cast him downe the hill : for his houre was not yet come , he had not yet done that great worke , which he came into the world to doe , and the houre for the power of darkenesse was not yet . Hence he is a suiter to Christ to cast downe himselfe . Satan can tempt and perswade vs , but he cannot force vs to sin : or , He cannot cast thee downe , vnlesse thou cast downe thy selfe . He setteth Christ on the pinacle , he cannot throw him downe , but perswades him to throw downe himselfe . He crammed not Eue with the apple , nor gaue it into her hand , but perswaded her to reach and eate it . He did not kill Saul himselfe , but perswaded him to cast downe himselfe vpon ●is owne sword . He did not put the halter about Iudas his necke , nor was his hangman , but was of his counsell , and made his owne hands his owne executioners : therefore it is said , Act. 1.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , factus praeceps , he threwe downe himselfe from an high place , not onely of his office , but from off the tree whereon he hanged himselfe . 1. This comes to passe by Gods restraining power , which suffers not Satan to doe what he list : for then he would suffer no good thing or person vpon earth , but destroy all the order and gouernment of God both in Church and Commonwealth : then should euery man not be a wolfe onely , but a deuill to a man. Hence he is faine to take out a new commission , and power from God for his seuerall designes , and cannot goe beyond the limitations of it , though the greedinesse of his pray be neuer so great . 2. No man is hurt but from himselfe , and out of the voluntarie inclination of his owne minde vnto euill ; which Satan knowes well enough , and therefore he euer worketh on our corruptions , and cannot poyson vs , vnlesse either he get vs to drinke of his cup , or intoxicate vs by our owne . 3. God hath made the will of man as a fountaine of all humane actions , whether naturall , ciuill , morall , or diuine : and herein hath giuen a man a kind of power vnder God ouer himselfe , by inuesting euery mans will with this naturall propertie , that his will is free from coaction and force : for a man to say , the will can be forced , is to speake a contradiction , and as much as to say , that the will in the same time and thing can be willing and nilling ; which if it could be forced , were true . To vnderstand this better , we must know , that there be only two wayes to mooue , change , or bend the will. First , from an internall agent or principle , and this is twofold : 1. God himselfe the author of all naturall faculties , in whose hand the heart of Kings , and all men , be to turne as he pleaseth , as the riuers . 2. The man himselfe to whom God hath committed this will , who hath power to dispose it to this or that obiect : as Adam in innocency had freedome in things diuine and humane , and now we his posteriry in the latter . Secondly , by externall moouers ; and these are either , 1. the naturall obiect of the will , which is some good so apprehended in the vnderstanding , and strongly vrged vpon the will ; or 2. some passions , lusts , affections , and appetites , which incline the will this way or that . Quest. How then is it said , that the deuill filled Ananias his heart to lie to the holy Ghost ? Act. 5.3 . and of Iudas , that the deuill entred into him , and put into his heart to betray his Lord , if he cannot mooue the will ? Answ. It is not denied , but that something besides God , can mooue the will : but the question is , of the manner . God mooues it by his owne and absolute power , euen without our selues , and against our selues , as when he changeth an heart of stone into an heart of flesh . But other without vs cannot mooue our hearts , neither by any proper power that they haue ouer them , nor yet without our selues first gained vnto them ; but then they mooue our wills , when they can either make vs apprehend and vnderstand some obiect , or mooue passion or appetite , whereby to incline our wills . Thus the good Angels may and doe propound diuine truth and good vnto our vnderstanding , and mooue our wills to embrace it and chuse it , but not alwaies with effect , because the power is not in them , but in our selues . A good Angell admonished Ioseph in a dreame , by which his will was bended to prouide for Christ and himselfe . Thus also the deuills and wicked Angells mooue the will , by working vpon the phantasie and imagination ; as in many Melancholike persons to hurt themselues and others : sometimes by setting good colours vpon euill , so that the vnderstanding apprehending euill in the case and colour of good , may bend the will to it ; as Peter in denying his Lord , thought it good and safe for the present : sometimes by raising vp passions , and working in them ; as Saul in a passion to cast his speare to kill his good sonne Ionathan , a barbarous and vnnaturall fact ; yet the deuill gained his will to it , hauing first raised a cloud of dustie passion to darken his vnderstanding : and the other Saul in his furie and hot mood to waste and persecute all that called on Christ : sometimes by stirring vp lust and concupiscence ; as Dauid beeing enflamed with lust , the deuill working on this corruption , gained his will to those foule facts , which aboue all blemished him . As for the examples alleadged , thus Peter saith , that Satan filled Ananiahs heart ; not that he brought any new wickednes into his heart , but , that which he found he stirred vp , and perswaded his will to play that dissembling part ; for he should carrie it away closely and cautelously enough . And thus the deuill put treason into the heart of Iudas : he knew him to be a couetous wretch , and had often watched him how he was deceitfull in the administration of his Masters money : now his affection beeing troubled , and stuft with couetousnesse , Satan vseth this as a means to perswade his will , for mony to attempt this foule and barbarous treason . In all which we see , that our wills are not vnder the power of the deuil , who deales with vs as wicked men , who when they perswade any euill , infuse none of their wickednes into vs , but only by their speach stirre vp that which is in our selues , and perswade vs thereunto . 4. It is not enough for Satans malice and cruelty to bring mischeife on the bodies of men , but the thing he aimes at is , to bring guiltines on their soules ; as our Sauiour here , I doubt not but he would willingly haue killed him , if it had beene in his power to cast him downe , as it was to carrie him vp : but he had farre rather that Christ should doe it himselfe , and so haue an hand in his own death . In Iob Satan was not contented to cast him down in bringing misery vpon his body and estate , but the thing he aimed at was Iobs casting downe himselfe by blaspheming God , that so he might bring guiltines vpon his soule . And Satan knowes , that when he can bring a sinner to giue vp his will to his perswasion , his sinne is so much the more sinnefull , because to a voluntary sinne is added , 1. a deliberation : 2. an election of euill , and a preferring it before good : and 3. a willing execution of that which a corrupt vnderstanding hath embraced , and a corrupt iudgement and will preferred for some corrupt end . 5. Satans slinesse and vsuall subtilty in his temptations , shewes that his strength lieth in inward perswasion , and not in outward violence : He insinuates like a serpent , and pretends great good will , as here , Thou shalt shew thy selfe the Sonne of God ; as though he in earnest sought the honour of Christ : and , as if he would haue bettred Adams estate , he said , Ye shall be Gods. He transformes himselfe into an Angell of light , and ordinarily deales with vs as with Saul , who , when he saw the deuill himselfe , hee made him beleeue he saw Samuel Gods worthie Prophet . This doctrine serues to comfort vs , considering the impotency of our enemy . He is a weake enemy , and cannot ouercome him who is not willing to be ouercome . He can egge vs on to euill , compell vs he cannot . And as Christ said to Pilate , Thou couldest haue no power ouer mee , vnlesse it were giuen thee from aboue ; so Satan can haue no power but from God , not ouer beasts , Matth. 8.31 . not ouer wicked men : Ahab a wicked King could not be deceiued , nor set on to mooue a needlesse warre , till the Lord sealed Satans commission , 1. King. 22.21 . And much lesse ouer the godly , as we see in Iob , till God said , All that he hath is in thine hands ; till then , neither he nor any thing he had was in Satans power . Nay , not an haire of our head falls to the ground without the prouidence of our heauenly Father . And another sound ground of comfort is , that as he cannot hurt vs without the will of our heauenly Father , so he cannot without our owne wills : for if he could , he would neuer be resisted in his temptations ; whereas we see in Ioseph , Iob , and by experience in our selues , that some hellish temptations are by grace , and the watch ouer our hearts , repelled and resisted . Hence we see that nothing can doe vs harme but our owne sin : death without sinne is but a gate to life , the deuill a great and cruell enemy , but nothing so dangerous as our owne sinne , this slaies vs without him , he hurts vs not without this . What reason haue we to be in loue with sinne , while we professe we hate the deuill , who can doe vs no such harme ? Which must stirre vp our watch against our owne corruption : for if he plow not with our heyfer , he can get no aduantage . Many hauing sinned lay the blame on the deuill , who ( they say ) ought them a spight , or a shame . But as the Lord said to Cain , so say I to thee , If thou doest euill , sinne lyeth at thy doore : and , it is thy sinne , not the deuills . Obiect . Oh but he tempted mee . Answ. So he did Christ here : and hadst not thou cast downe thy selfe , he could not haue done . It was indeed the deuills sinne , that he beguiled the woman , and he had his iudgement for it : But it was her sinne that she was beguiled , and arraigned , and iudged by God for it . It is the theefes sinne to steale thy mony , and he shall be hanged for it : but if thou leauest thy mony without doores , and neuer lookest after it , it is thy fault and follie , and what couldst thou looke for else ? The deuill is a slie theefe and robber : but he commits not his robbery as other theeues and Burglers , he will not breake open the doore , nor draw the latch ; but , where he findes the doore open , and an house prepared and swept , there he comes and makes spoile , Luk. 11.25 . And if a man know a ranke theefe , were he not worthy to be robbed that will open his doors , and giue him entertainment ? Oh let not vs extenuate our sinne , or lay the blame on the deuill , who cannot hurt vs without our owne weapons . He cannot make vs sweare , or curse , or drinke , or kill , or breake the Sabbath : All that he can doe is , to stirre vp our corruption , present obiects , stirre vp passion to trouble the iudgement , and perswade or sollicite . He can suggest , he cannot force . And therefore doe as Dauid , taking all the blame of our sinnes vpon our selues : when the deuill stirred him vp to number the people , and hee came to see his follie , he thought not his sinne lesse , because Satan mooued him , but said , I haue done very foolishly : Alasse , these silly sheep what haue they done ? Take heed of Satans voice , which is euer to cast thy selfe down : euery temptation to sinne hath this voice in it , Cast thy selfe downe : and too too many heare and yeeld to the same . Some cast themselues downe , by casting themselues backe from God and his truth , forsaking the right way . Thus euery Apostate hath cast himselfe downe , and hath need of that counsell , Remember from whence thou art fallen , and doe thy first works . Others cast themselues downe by falling into a puddle of base vncleannesse , as couetousnesse , drunkennes , swearing , lying , &c. vnbeseeming the place , name , and honour of Christians . Were it not too too base a deiecting of himselfe , if a Noble man should sort himselfe to lie in a barne among beggars ; or any man to lie in a stie among swine ? So for a Christian to demeane himselfe like a worldling , or Epicure , or Atheist , is as great a debasement . Others cast themselues downe into the pit of despaire , when any sorrowe or trouble extraordinarie presseth or pincheth them . If God cast them downe a little , they cast themselues downe immeasurably , as Cain , Iudas : nay , Gods seruants thinke sometimes , that God hath forgotten them , and will not remember seasonable mercy . But doe thou in all temptations answer Satan thus ; No Satan , I know thou canst not cast me downe , God ( to whom the honour of it is due ) be praised for it ; and I will not cast my selfe downe : if God cast me downe , I shall rise againe , who onely can and will turne his humiliation of me to my exaltation . From hence . ] So Luke addeth : that is , from the battlement , which God had straitly enioyed as a meanes to keep men from falling , and to preuent danger . Deut. 22.8 . When thou buildest a new house , thou shalt make a battlement on thy roofe , that thou lay not blood vpon thy house , if any man fall thence . And this was the manner of the Iewes buildings , to build their houses not ridged as ours , but with a flat roofe , as most of our Churches be , and battlements about ; and their roofes thus made , serued them to many good purposes ; as Iosh. 2.6 . Rahab brought the spies vp to the roofe of the house , and hid them with the stackes of flax which shee had spread vpon the roofe . Act. 10.9 . Peter beeing in Ioppa in Simons house a tanner , went vp vpon the house to pray . Of this kind seemed that house of the Philistims , which Sampson at his death pulled down , vpon the roofe of which , stood 3000 persons to behold while Sampson was mocked . Satan seeketh especially to draw such to sinne , who haue most meanes against it . As Christ was not set on a pinacle , which had no staires to goe downe by , but where were staires ; and hee must notwithstanding them , cast himselfe downe headlong . So dealt he with Adam in his innocencie , who hauing all perfections his soule and bodie were capable of , yet must he needs reach at the bettering of his estate : had Adam knowne any miserie yet , his sin had been so much the lesse , if he had been enticed vnwarrantably to mend his estate ; but he did ( as the parable speakes ) set an olde patch vpon a newe garment , which was both idle and disgraceful . And the meanes of his sinne , was as idle as the ende : for , had he not all the trees of the garden , and fruits of paradise to eate vpon ? and were not all els meanes enough to keep him from one forbidden fruit ? If God had restrained all but one , he had not wronged him : he had furnished him with all strength against temptation , if he would haue vsed it : he had no manner of discontent in his estate : yet if he had been ouercome in that supposall , to haue enlarged without God his owne allowance , his sinne had not been in that degree , and so out of measure sinnefull , as the hauing of all these means made it . Who must denie our Sauiour Christ , but one of his disciples ? who must betray him but another ? both of them abounding with meanes to the contrarie , hauing beene aduanced by Christ into the high offices of Apostleship , to be next attendants of Christ , who heard his doctrine , saw his miracles , and were eie-witnesses of the integritie of his life , yea both specially warned by Christ of those particular sinnes , and Peter had professed to die rather then doe it . 1. The malice of Satan is such , as he is not content that men sinne , vnlesse he can bring them to aggrauate their sinne , and doe it as sinfully as may be : and therefore he is industrious to get men to sinne against the meanes . For this addeth weight to the sinne , and prouoketh Gods anger much more then another sinne . Examples we haue in Exod. 32.31 . when Israel had made a calfe , Oh saith Moses , this people haue sinned a great sinne . It was great , 1. in the kinde , idolatry . 2. in the manner , beeing against such meanes : it was not many dayes before that , that Moses had receiued the ten commaundement● , which themselues heard deliuered in such thunder , lightning , and terrible voice , as made them professe what euer the Lord should commaund them by Moses , they would doe : and besides , the ten commaundements thus vttred and deliuered , Exod. 20. in the 22. verse a speciall addition was annexed , Ye shall make you no Gods , of siluer or gold , &c. They had immediately before receiued an extraordinary food by Manna , which then they enioyed : Moses was in the mount with God , to receiue more laws for their good : Aaron was with them to aduise them . But against all these and many more meanes , they worshippe a calfe , and so highly prouoke God , as after a great slaughter of men , 3000. in number , Moses hardly obtained pardon for the residue . Dauids sinne was so much the more heinous , in that he had many wiues of his owne , as Nathan in the parable sheweth , and maketh himselfe to confesse . A rich man had many sheep and oxen , and the poore man had but one lambe , which ate his morsells with him , and slept in his bosome ( which was Bathsheba in Vriahs bosome : ) and the rich man refused to dresse any of his owne sheep , and slew and dressed the poore mans sheepe . Dauid himselfe hearing it , before he knew it to be his owne case , could say , As sure as the Lord liues , he shall die that hath done this : and Nathan said , Thou art the man , &c. And this sinne so prouoked the Lord , that the sword neuer departed from his house , and his repentance could not cut off that part of the sentence , but his owne sonne Absalom must defile his fathers wiues , in the sight of all Israel . Hence it was also , that our Lord answering Pilate , aggrauated the sinne of Iudas , Ioh. 19.11 . Hee that deliuered me vnto thee , hath the greater sinne : he knewe he deliuered an innocent to death , hee was warned , he was a friend and familiar , his sinne was a great sinne , and so great as God tooke him in hand , and laid the burden of it presently vpon his soule , and he found no ease but in hanging himselfe . 2. Sathan knowes these sinnes more trouble and wound the conscience then other , because this circumstance layes the sinne directly vpon our selues , and takes away excuses ; God was not wanting to preuent such ; a man cannot say he could not remedie it , no good meanes was wanting to him , onely he was wanting to himselfe and the meanes . And thus the Lord reasoneth with his people to bring them to the sight of their owne corruption , Isa. 5.4 . What could I doe more to my vineyard which I haue not done ? 3. Sathan knowes , that to sinne against meanes is a compound sinne , and like to a complicated disease , hardly cured : for besides the sinne , to which a man is drawne , there is , 1. a neglect of a mans owne good : 2. there is a base estimation of Gods great kindnesse in offering the meanes of our good ; and consequently , God himselfe is despised in the meanes ; yea , there is an vnthankefull reiecting of grace offered . And what is further to be done , but to leaue such a one as remedilesse ? 4. Well knowes Satan , that God hath denounced and executed greater plagues vpon these sinnes then other , where meanes were not present . He punished adulterie in the lawe with death , not simple fornication , because one had meanes to auoid the sinne , the other wanted it . So for theft , Prou. 6.30 . If a theefe steale to satisfie his soule , because he is hungry , men despise him not ; a restitution may be made , he must not die ; comparing the sinne with adulterie , in which no restitution must be made , they must die the death . Capernaum , which was lifted vp to heauen in respect of the meanes of saluation , neglecting those staires , cast her selfe lower into hell then Tyrus and Sidon , which neuer had the like things done in them . Nay God , whose nature is to be mercifull , in this case takes pleasure , and delights himselfe in seueritie : Prou. 1.22 . Yee haue despised all my counsell , and set my correction at nought , therefore will I laugh in your destruction . This doctrine is of great vse through the whole life . 1. If where more meanes be to hinder sinne , there sinne is aggrauated : how heauie be the sinnes of our age , who in the meanes are lifted vp aboue all the ages of 1500. yeares before vs ? Howe may the Lord complaine of vs , as Hos. 8.10 . I haue written to them the great things of my lawe , but they haue counted it a vaine thing ? The meanes that we haue , doe set our sinnes in a farre higher degree then were the sinnes of our fathers . Theirs were in the night , ours in the day ; theirs were ignorances in comparison , ours are presumptions , of knowledge and set purpose : theirs were errors and sinnes , ours are rebellions and obstinacie : they could scarce doe any other , we will not : their ignorance inuincible , ous affected . And as our means be greater , so our iudgement and account shall be straighter : for , to whom God giues more , of them he requires more , Luk. 12.48 . 2. Content we not our selues , that we haue staires or meanes ; as many who say they come to Church , heare the word , receiue the Sacrament , haue some measure of knowledge , and be able to speake of religion : seeing the presence of the meanes brings Satan more fiercely vpon thee , and threatneth thy greater danger , if thou growest not in soundnesse of Christianity by them . Consider whether the Scripture be not true , saying , 1. Not the hearers of the word , but the doers thereof shall be iustified . 2. Knowers of their Masters wil , and not doers of it , shall be beaten with more stripes . 3. Many seeme to be partakers of grace , who are peruerters of it , and turne it into wantonnesse , who are of old rolled or billed vnto condemnation . 4. Many in the day of iudgement shall say and alleadge for themselues , We haue eate and drunke in thy presence , and thou hast taught in our streetes ; to whom the iudge shall say , I tell you , I knowe not whence you are : depart from me ye workers of iniquity . The Iewes had the ministery of Iohn , of Christ and his disciples , the Gospel of the kingdome preached , which was as Iaacobs ladder , to rise vp by the staires and s●aues of it vnto heauen : but for all this , because they walked not worthy of these meanes , Christ tels them plainely to their faces , that Publicans and harlots should goe into heauen before them . And the same shall be said of euery formall Christian , contenting himselfe with an outward shew of goodnes , and not answerable to the meanes he hath , without any inward , or constant change by them . 3. Let vs beware of Satans wyle , neither to neglect means , nor yet to sinne against them . I. In spirituall things , the meanes of saluation are staires to heauen : 1. If thou beest not a member of the Church , and abidest in the ship , thou canst not be saued , Act. 27.31 . 2. If beeing ouerrunne with the disease of sinne , thou waitest not at the poole wherin and when the Spirit mooueth and stirreth the waters , thou canst not be cured , Ioh. 5.4 . Refuse the word and Sacraments , thou perishest . 3. If God haue shewed thee , oh man , what is good , and what he requireth of thee , surely to do iustly , to loue mercie , to humble thy selfe , and walk with thy God : if thou cast thy selfe off these staires into iniustice , vnmercifulnes , pride , and profanenesse , by this fall thou doest breake the neck of thy soule . So when the Lord affoards many gracious means within a man and without : without , the exhortations and precepts of his word , and the warnings of his correcting hand ; then , 1. suffer the word of exhortation gladly , let the word rule thee , sinne not against the word by which thou art to be iudged . 2. let the rod open the eare that was sealed , and correction be thy instruction : it is a note of blessednesse to be chastened , and taught in Gods law . The Lord is glad to adde this meanes to let in the former ; and if men still fall backe more and more , the Lord casts such persons off . So when he inwardly vseth either checks of conscience , or else the motions of his Spirit , sinne not against them : for , 1. the voice of thy conscience must thou heare one day , therefore suffer it not to goe on in accusing thee , but still it by casting out the core of sinne , that makes it so restlesse and painfull . 2. quench not the motions of Gods spirit : for this grieues him , and makes him goe away in displeasure , and then all thy sound comfort is gone with him . II. In temporall things , sinne not against the meanes . He must eate that must liue , he must worke that will eate , sow to reape ; he that would auoid a strange woman , must loue his owne wife ; all the souldiers and people in the shippe must come safe to land , but then must they not cast them into the sea , but abide in the shippe . Isa. 37.33 . the Prophet in the Lords name tells Hezekiah , that Senacherib shall not enter into the city ; but if hereupon Hezekiah , should haue bid them set the gates open , would not the Prophet haue told him he had betrayed the city ? For a rich man to bee an vsurer , or an oppressor , is a greater sinne then it is taken for , because it is against the meanes : yet who are vsurers else ? who oppressors else ? who grinde the faces of the poore ? who detaine the wages of poore seruants , but they ? For a man to breake the Sabbath for gaine is a great sinne , as appeareth in the poore man that went out to gather stickes : but how great then is it in rich men who need not , hauing much meanes beyond the present necessitie ? and yet they , or their seruants and workemen , must bee gathering stickes to burne themselues withall in hell . Who sees not the malice of the deuill here , who will haue the Lords day worldly and wickedly spent , wherein God hath set vp the speciall meanes to draw men from it ? For it is written , ] HAuing spoken both of the ground of this assault , and also of the scope and matter of it , we come to the third consideration in it , namely , The enforcing or vrging of it by a testimony of Scripture . Satan had perswaded the Sonne of God to a most foolish practise : would any mad man or foole cast himselfe downe from an high place , and pash himselfe all to peeces at any mans perswasions ; and cannot now the Sonne of God , the wisedome of his Father , discerne danger in this motion ? Satan is too blacke here , and laies his snare in vaine before the eye of that which hath wing . But to hide his blacknes , he drawes a faire gloue ouer a foule hand , and assayes to make the case without all danger or absurdity : he hath that to say , which the Sonne of God cannot refuse : he hath Scripture to perswade him ; for no reason is comparable to this , to assure the Sonne of God , who must heare the word of his Father , that there is neither danger , nor vnreasonablenesse in this motion ; nay , there is much good in it : 1. he shall shew himselfe to be the Sonne of God : 2. he shall shew his affiance in his Fathers word , which hath fully assured him of his Fathers protection : as if he should say , Thou beeing the Sonne of God , mayest without danger cast thy selfe downe hence ; but doe not take it on my word , which perhaps thou mayest suspect , but take it on thy Fathers word : If that hath any truth in it , there is no danger in my motion : And because thou shalt not thinke that I speake without booke , it is written in thy Fathers booke ; If I had a Psalter here I could shew it thee , that he hath giuen his Angells charge ouer thee to keep thee , that thou dash not thy foot against a stone : and though thou cast thy selfe downe , they shall beare thee vp , and saue the harmelesse . And if they should faile of their duty , thou beeing the Sonne of God , canst sustaine thy selfe by thine owne proper power and vertue . Here consider two things , 1. the generall consideration of the allegation , It is written . 2. the speciall matter of it , He will giue his Angells charge ouer thee , &c. The deuill can and doth alleadge Scripture to further his wicked purposes : as here . In his tempting of Eue he made the ground of his temptation Gods word , Hath God indeed said ye shall not die ? In the deluding of Saul , he tooke the help of Samuels prophesie , 1. Sam. 28.17 . The Lord hath done euen as he spake by mine hand . So his instruments the false Prophets pretend the word of the Lord , as Hanani , Ier. 28.2 . The reasons why Satan alleadgeth Scripture , are these : 1. To hide his person , and to transforme himselfe into an Angel of light : here he counterfeits Dauids voice , nay , the voice of the Spirit of God , speaking in the written word . He would faine perswade Christ that he is a louer of the truth , and vnder a testimony of Scripture would hide his hornes . 2. As hereby himselfe dissembles holines , so he would colour the matter to which he tempts vs , to be iust and lawfull : for is not that lawfull , which the word allowes ; seeing it is the rule of faith and manners ? 3. He frames himselfe according to the disposition of parties with whom he is to deale : Christ stood much vpon Scripture , and would doe nothing without Scripture , and if he cannot draw him by Scripture he shall preuaile nothing ; and thus he deales daily with tender consciences , he can bring them to any thing by a Scripture of his owne misshaping . 4. This comes to passe by reason of his malice , 1. against the Scripture , which he seekes to abuse to a contrary end , seeing the Scriptures are written that we might not sinne , 1. Ioh. 2.1 . 2. against the godly , to ouercome them with no other then their owne weapons : Christ had made the written word his shield , his sword , he will therefore assay with his owne weapon to wound him : and so he deales with his members . 5. Here is not onely Gods permission , but his ouerruling power : for hereby the father of lies against his heart and nature , giueth witnesse to the truth , and strongly argues it to be the strongest weapon , that hath strongest power ouer the conscience . Quest. How doth Satan alleadge Scripture ? Answ. Hee is Gods ape ; and as God , alleadgeth Scripture three wayes : 1. by his Spirit and inward motion , as to Abimelech in a dreame , Gen. 20.3 . 2. by his Ministers and seruants , Angels or men . 3. by his owne liuely voice , as to Adam : So can Satan , 1. by suggestion . 2. by his Ministers , who transforme themselues as if they were the Ministers and Apostles of Christ. 2. Cor. 11.13.14.15 . not onely deliuering the word , but also truely . 3. by voice in some assumed body , as vndoubtedly he did to the first Adam , and here to the second . Seeing then this wicked spirit can and doth alleadge Scripture against vs , it behooues vs to trie the spirits whether they be of God or no , 1. Ioh. 4.1 . not to beleeue euery one that can alleadge Scripture ; for so we might beleeue the deuill himselfe . 1. Thess. 5.22 . our commaundement is to prooue all things , and hold onely that which is good . Our president is in Act. 17.11 . the Bereans , when they heard the Apostles , searched whether the things spoken were so . We take no coine without due tryall . Quest. How shall I trie the spirit that brings a sentence of Scripture ? Answ. 1. By diligent study and reading of Scripture , diligently searching out the truth : for the determination of euery truth must be by Scripture : and though Scripture seeme to be opposed to Scripture , we must not with Papists draw determination of matters from Scripture : so saith the Apostle in Eph. 4.14 . Let vs not be carried about as children with euery winde of doctrine : how should we doe other ? but follow the truth in loue . Examine the places , circumstances , antecedents , and consequents , conferre with other Scriptures ; to all which it must agree . 2. Follow and frequent the ministery , as not content with the knowledge of the Scriptures without the true vnderstanding of them : for they consist not in the bare letters , but in the pithie sense , said the Father . And this true vnderstanding will help vs to lay it to the analogie of faith , whereunto it must be agreeable , and will make our senses exercised in the word . 3. Adde hereunto prayer , which procureth the Spirit to lead vs into all necessary truth . Dauid neuer ceased to pray to be taught , as we may see through the whole 119. Psalme . 4. Consider the end & scope of the Scripture alleadged . If it lead thee into an action condemned by the law of nature , or against other direct Scriptures , or principles of religion , it is of the deuill the father of lies : for Gods Spirit neuer alleadgeth Scripture but to lead vs into the knowledge and practise of some truth . This is Moses his rule , Deut. 13.1 . If a false Prophet rise vp , see what he aimeth at : if it be to draw thee from the Lord , his worship , or word , take heed of him : so if Satan by any instrument of his shall bring the word , and pretend great zeale , if the end be to draw thee to superstition , idolatry , or Popery , beware of him , his scope discouers him . If a doctrine or Scripture be alleadged to nourish any fleshly delight , or to hold men in sinne , though the words be Gods , the allegation is the deuills : as , At what time soeuer a sinner repenteth , &c. and the theefe was saued at the last houre ; and therefore , if thou canst say two or three good words at thy death , all shall be well : here is the deuill , saying It is written : for all Scripture truely cited by Gods Spirit aimes at mortification , and the furtherance of repentance . If a Scripture be alleadged and vrged to threaten and discourage such as feare God , and shew forwardnes in good wayes , or to animate the sinner , promising him peace and life , it is Satans allegation : for if Gods spirit alleadge Scripture , that word is good and comfortable to him that walkes vprightly , and the threats of the law are fit prouision for impenitent persons . This teacheth vs not to content our selues to know the Scripture , and be able to speake of it , or to alleadge it : for the deuill knowes the word , and can alleadge it readily , yea he is expert in it . Many men deceiue themselues in their estate , and thinke themselues sure of saluation , if they can get a little knowledge of the Scripture aboue others : as though Satan could not alleadge it , or as though the wicked could not preach it , as Iudas did , or vngodly men professe it , who take the w●rd into their mouth , and hate to be reformed , Psal. 50.16.17 . But let vs take heed we come not behinde the deuill himselfe , while we thus highly cōceit our selues : for 1. Are there not a number of ignorant men , almost as ignorant as if the Scriptures had neuer beene written ? and shall not the deuill condemne these , who hath gained so much knowledge in the word , which containeth not one word of comfort for him , but iudgement that makes him tremble ? Yet these , whom they would make wise to saluation , and to whom they offer the ioyes and comfort of life eternall , are vtterly ignorant of them . 2. Many read the Scripture , but as Satan , not to informe or reforme themselues , nor to make themselues better , but both themselues and others farre worse , as not onely heretikes and learned Papists , who bend all their knowledge to suppresse and hide the truth , but all such as by the Scripture seeke to maintaine their owne errors and sinnes , which they will not part with : And these are no better then the deuill . 3. Others will reade Scripture , and heare , and know it , but without all speciall application and grace in the heart , wherein they should differ from the deuill and wicked men , who know the word , but affect it not , doe it not , nay , cannot abide the speciall application of it to do them good : and this doth nothing but increase sinne and iudgement : sinne ] Iam. 4.17 . to him that knoweth to doe well , and doth it not , it is sinne , a great sinne , without excuse or cloake : Ioh. 15.22 . iudgement ] for such shall be beaten with many stripes . 4. Others bragge of their knowledge ; they read the Bible , at least Dauids Psalmes , and they know as much as any Preacher can tell them . But stay , the deuill reades the Psalter as well as thou , and can quote Dauids Psalmes more readily then thou , he can read the Bible , he knowes as much , yea more then any Preacher can tell him : what sayest thou more of thy selfe , then the deuill can do of himselfe , and more truely ? And what hast thou gained by all this challenge , but thine owne conuiction of great sinne , without excuse , but not without witnesse ? Is not thy owne mouth thy iudge , who professest so much knowledge , and so little grace , loue , practise ? To sinne wilfully and presumptuously , against the light , is an extraordinarie conformity with Satan . Rules of reading , and hearing the word religiously . 1. Consider the excellencie of the word aboue all precious things , and how dangerous it is to take Gods name in vaine ; which is then , when the word is frustrate of his right end . 2. They are called holy Scriptures , not onely in regard of that holy truth contained in them , but because they are instruments , by which the elect are sanctified and made holy , Ioh. 17.17 . and therefore are neuer to be vsed without holy affection , nor without endeauour to grow vp in holines . 3. They are the word of faith : therefore we must mingle the word with faith , and lay vp the precepts and promises thereof to beleeue it . 4. The Scriptures being the rule of life , we must submit our whole man to the obedience & practise of it , with all sinceritie and constancie . Hereby we shall goe beyond the knowledge of the word in deuills and vngodly men . NOW for the place it selfe , we must consider it two wayes ; 1. As abused by Satan in his allegation . 2. As we find it holily set downe by the Spirit of God. In Satans abuse of this Scripture , we may see many particulars : 1. He wrongs the words of God , when he vrgeth them spoyled of the right sense of the holy Ghost . 2. He peruerteth the right order of Gods spirit in his allegation : for whereas Gods spirit first suggests the word , and then frames the heart to obedience of it ( for the propertie of the sheepe of Christ is , first to heare the voice , and then to follow , Ioh. 10.27 . ) Satan first will haue men to conceiue opinions , or attempt practises pleasing to him and themselues , and then afterwards seeke out some Scripture to iustifie them . Thus Iohanan and the captaines were resolued to goe into Egypt ▪ but sent for Ieremy to see if they might haue the word of God to goe with them , Ier. 42.3 . compared with verse 20.3 . He wrests the right end : for whereas all Scripture is written that wee might not sinne , 1. Ioh. 2.1 . he abuseth this part of it to draw Christ to sinne ▪ ●nd whereas all the precious promises of God ▪ should hold vs in the awe and feare of God , this promise must occasion Christ to pr●sume vpon an vnlawfull action . 4. He willingly mistakes the persons : for whereas that Psalme , and the great promises of it , hold true in Christ our Head , yet notwithstanding it w●s principally written for the godly members of Christ , and the adopted sonnes of God : neither can euery thing in that Psalme be so fitly referred to Christ in himselfe , as in his afflicted members . Besides that , the Angels minister otherwise to Christ himselfe , then to his members : Christ by his owne power bea●es vp himselfe , and Angels , and all things , Hebr. 1.3 . 5. He falsifies the text , by adding partly to the words , partly to the sense . To the words , he addes , least at any time , which addes no small strength to the temptation , including euen that time wherein he should bee iumping betweene the pinacle and the pauement . To the sense , thrusting his dart into the sense of the place , as if that place said so much in effect to him , Cast thy selfe downe ▪ which Chrysostome hath well obserued , saying , Cast thy selfe d●wne , was not written , but was the poyson of the serpent , cunningly mingled with the sweet comfort of the Scripture . 6. He puts out and conceales that which most makes for Christ , and against himselfe , namely , those words [ in all thy waies , ] which most warreth against this headlong casting downe of himselfe : for it is not the way of a man to cast himselfe from such an height , but to seeke the staires , o● the ordinarie way . And these words were not vnawares omitted , but maliciously and purposely : for if Christ shall heare him speake of his wayes , and consider that this casting downe of himselfe pertained not to his way , one peice of his owne argument had ouerthrowne the whole . 7. In th● allegation he commits the fallacie of diuision , intending Christs ouerthrow , by disioyning the things which God hath coupled together : for whereas the words of that text in the right sense , consists of two parts , namely , 1. a promise of protection , and preseruation : 2. the condition of keeping a mans selfe in his wayes , without which condition no promise of God belongs vnto vs ( for godlinesse hath the promise of this life , and the life to come : ) Satan reiects the condition wholly , and diuorceth it from the promise . This is Mr. Iunius his obseruation . 8. From euery part and word of a most excellent text , he can vrge his most hellish temptation , and make all faire weather when he intends nothing lesse : as if he should say ; If thou be the Sonne of God , cast downe thy selfe , I do assure thee , nay , the written word assures thee of protection and safety : for in such a Psalme , namely , the 91. verse 11. thou hast the word of thy Fathers promise : yea , in one promise , a number of promises : for , 1. If thou wilt knowe the parties that shall support thee , they bee Angels , creatures swift , mighty and powerfull . 2. If thou doubtest of their will , they must doe it , they can neither will nor chuse , it is their charge , they are commaunded so to doe . 3. If thou aske the manner how , they must beare thee vp , that if thou wouldst thou canst not fall . 4. If thou doubtest of their chearefulnesse , or willingnes , or diligence , there is no feare ; for they must doe it as mothers or nourses ( as the word signifies ) who out of their tender loue beare , and carie , or lead the infant with great watch and circumspection , that it fall not , and so come to hurt . 5. If thou thinkest there is any limitation of their commission , there is none ; for they must beare thee vp at all times . 6. To take away all suspition of feare from thee , they must saue thee not onely from great danger , as breaking thy bones or necke , but from the least danger , thy foote , the lowest and basest part shall not stumble or be hurt , much lesse thy head , thy selfe . Thus subtilly intending to hold with the hound , and run with the hare , Satan hath prickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose . Hence note , that A principall wile of Satan , is , to assay ( if he can by no meanes else ) to ouerthrow men by the ouerthrow of Scriptures . Gen. 3.1 . Hath God indeed said , ye shall not eate of euery tree of the garden ? It were strange and maruellous he should say so , seeing he knows it would better your estate . In this his first temptation , of all other he chuseth to make Gods word a meanes of their and our ouerthrow , thinking it not an easie thing to destroy Gods image in the soule , vnlesse he could first destroy the word of God out of their heart . 1. Sam. 28.15 . when the deuill would delude Saul , ●nd hasten his death , he layes the ground of it in Gods word , and taking on him the person of Samuel saith , The Lord hath done euen as he spake by my hand ; abusing & alleadging that Scripture in 1. Sam. 15.28 . The Lord will rent the Kingdome from thee this day , and hath giuen it to thy neighbour , who is better then thou . Mar. 1.23 . the deuill comes to Christ , and tells him he knowes him well enough , Thou art Iesus of Nazareth , euen that holy One of God , that holy One that was promised , figured , and expected , euen that Redeemer and holy One of Israel , Isa. 41.14 . euen that holy One foretold by the Angell , Luk. 1.35 . And all this was by Scripture , to ouerthrow both Christ himselfe , and the faith of beleeuers , as though there were some secret compact and familiarity betweene him and them : and perhaps hence arose that speach , By Beelzebub he casteth out deuills . 1. Satan knowes that Scripture is the will of God reuealed , and hath sway in the conscience , as beeing inspired by the holy Ghost , as the onely rule of faith and life ; and if he can turki● the Scripture out of his right sense and shape , he peruerts iudgment , and holds the conscience in errour ; and these errours are dangerous , and neare of kinne to obstinacy . For till the truth of God come to his place againe in the conscience , it will stiffen it selfe in errour euen to the death . So as by this stratageme Satan vsurpes the conscience , which is Gods right , and so leads men at his pleasure . 2. His malice sets him cleane contrary to God in his proceedings . God hath giuen his Scripture to saue men by , and therefore it is called , a word of saluation : now Satan would herein crosse the Lord , in peruerting the word to mens condemnation . The Scripture is in the Church as a law to the Common-wealth , to containe men in the compasse of faith and godly life ; whence it is called Statutes , and precepts , and iudgements . But Satan seekes to enforce it as a law to thrust men from faith and obedience . The Scripture is a word of truth , of holines , of wisedome , euery way resembling God the author : Satan therefore , beeing the greatest enemie to Gods image , is the greatest enemie to the Scriptures , and desireth to peruert them , by establishing by them errours , heresies , false doctrines , wicked and foolish opinions and practises . 3. His subtilty and pollicie is not inferiour to his malice : for , 1. He hath a speciall slight and tricke of his owne , by pretending truth to impugne it , and with Scripture to fight against Scripture ; which he hath taught his speciall factors , heretikes , and seducers : for why else did Christ forbid the deuill to witnesse to him , but that euen that truth he speakes , euer tends to destroy the truth ? And in the text , why cites he the truth , but to draw Christ into an errour ? 2. He will gaine to himselfe some credit by this practise : for seeing speaches and testimonies depend much vpon the credit of the speaker , by his quoting of Scripture he would be taken as if the truth of Scripture depended vpon , or needed his witnes . 4. Satan must doe thus , if he will preuaile against Christ , or his seruants : for Scripture in the true sense of it , is no patrone of sinne , nor euer stands on the deuills side . Of all temp●●tions beware most of them which come armed with Scripture : for hardlier can we espie the subtilty and danger of these , then those which are directly against the Scripture . And by temptations of this kinde , Satan mightily preuaileth in points both of doctrine and practise ; which it shall not be amisse to giue some tast of , and in both we shall obserue how Satan doth not so much vse as abuse Scripture . I. In matters of doctrine . 1. For the establishing of the Headship of the Church in the Pope , the ordinary Papists haue found a Scripture in Ioh. 21.16 . where Christ saith , Feed my sheep . I answer : first , that place speakes not of any headship or spirituall gouernment , but of fee●ing by the word and Sacraments , which the Pope neuer doth : secondly , it is a commaundement not giuen to Peter alone , but to all the Apostles , who were equally Apostles with him , but applied to Peter specially , not to note any Primacie , but secretly to checke him for his threefold deniall , whereby he made himselfe vnworthy to be a Disciple . Obiect . But Peter saith he hath two swords , and therefore the Pope hath both spirituall and temporall iurisdiction . Sol. This is a place of Satans alleadging , when that which is spoken literally , is wrested into a figuratiue sense . And where Peter is commaunded ( Act. 10.13 . ) to kill , and eat● , the Pope may kill , and slay , and eate vp whom he will or can , Prince with people . But this is a place literally to be taken , and one part of the argument ▪ hangs with another as the dreame of a sicke man : for the Pope , if he be Peters successor , must feed the sheep , not feed on them . But Bellarmine , who would make the world beleeue his wit is thinner , hath deuised a farre more sufficient place : 1. Pet. 2.6 . Behold , I put in Sion a chiefe corner stone , elect and precious ; that is , the Pope : In his preface to the controuersie , De Rom. Pontif. and lib. 4. cap. 5. But what may we thinke to reape from him , that dares beginne his controuersie with so high a blasphemy ? and least we should thinke it fell inconsiderately from him , he takes it vp againe . For doth not both Paul and Peter teach , that this stone can be meant of none but of Christ , doth not both of them adde , He that beleeueth in him , shall not bee ashamed ? must we now beleeue in the Pope ? And who is this liuing stone that giues life to all that are built vpon him , besides Christ himselfe ? None can arrogate it to himselfe , or attribute it to another without high blasphemie . Therefore I conclude this point , boldly affirming that the deuill could not more impiously abuse this place , then hath blasphemous Bellarmine . 2. For the point of iustification by workes , is alleadged that place of Iames , 2.21 . wherein they adde vnto the text , 1. a false glosse , by workes of the law . 2. a false distinction , saying that they iustifie as causes ; whereas we graunt , that as effects they iustifie , that is , declare a man to be iustified : so did Abrahams workes declare him to be iust : and this is not the iustification of the person , which is onely by faith , but of the faith of the person , which is manifestly dead without them . 3. In that great sacramentary controuersie they alleadge , This is my body : wherein Satan hath taught them to abuse Scripture , in taking that literally which is figuratiuely spoken , as often to writhe that ●nto a figure which is spoken literally : and whereas they exclaime against vs for denying the words of Christ , as heretikes , we are far from denying Christs word● , but disclaime their false meaning , which destroyes the Scripture , seeing Scripture stands not in words , but in sense . 4. To establish the false doctrine of free-will , they furnish themselues with that place in Ier. 17.7 . Blessed is the man that trusteth in the Lord , and whose hope the Lord is . But what doe they else but imitate the deuill , in cutting off that part of the text which makes against them ? for in the next verse it followeth , The heart of man is deceitfull aboue all things , who can know it ? shewing , that man in himselfe is vtterly destitute of all grace . 5. For the Iesuiticall tricke of equiuocation , or mentall reseruation , they haue Scripture and Example : Ioh. 1.21 . they asked Iohn if he were a Prophet , he said , No , whereas he was one : for Zachary called him the Prophet of the Highest , and Christ said that there was not a greater Prophet then Iohn : therefore Iohn equiuocated . Answ. Whatsoeuer was the true meaning of the question , that Iohn answered plainely vnto . If they meant to aske him if he were that singular Prophet , whom they fancied to come together with their Messiah , he truely answered , no. If he were any of the auncient Prophets , who were long before Christ , he truely answered in that sense , no. If he were a Prophet by his proper office , he truely answered , no. For howsoeuer he was by grace and power a Prophet , beeing sent of God to reprooue and conuert sinners ; yet by ordinarie office he was no Prophet , neither did he prophesie . But what is this to those mentall reseruations ; Are you a Priest , Garnet ? No , saith he , meaning not a Priest of Apollo , or Iupiter . Were not you in England at such a time ? No , not as the Sunne in the firmament , or as a King in a Kingdome . A strange madnesse , that men professing knowledge & zeale , should so dally with lies and oaths : which tricks of theirs , were they iustifiable and sound , we should haue little vse of Magistracy or tribunalls , especially where matters are determined by mens oathes : he were a verie blocke that would suffer any thing to be fastened vpon him . The murderer might sweare he neuer slew man , namely , with the iaw-bone of an asse , as Sampson did . The drunkard might sweare hee drunke neuer a droppe , if he can inwardly conceiue of water , or aqua ●oelesti● ▪ or the Poets nectar , or what he can faigne . The adultr●●●e might sweare she was neuer tou●ht , if she can inwardly conceiue of any creature , as of a Bull , or a Swanne , as the Poets faigne of Pas●ph●e and Laeda . And were is lawfull to dally with God , and mens consciences , after this manner , we could pay them home in their owne kind : for suppose a man were in their Inquisition , and were asked if the Pope were Supreame ouer all Kings ; if a man were disposed to equiuocate , be might say and sweare , yea ; reseruing his secret meaning , not by right , but onely in his owne proud and ambitious desire ; and thus delude them . II. In matters of practise , you shall haue no sinner but he hath a Scripture reached to him , to lie safe vnder in the holding of his sinne , but robbed and turned out of the right sense . The Atheist , that cares for no Scripture , yet hath one text for himselfe , Eccl. 7.18 . B●e not iust ouermuch , nor ouerwise : and so he hath enough to cast off all care of knowledge , and conscience . The image-munger hath a text , to let nothing be lost : he hath a good vse for his images ; if they cannot serue to worship , they may serue for ornament . The swearer hath a text in Ieremie , Thou shalt sweare in truth , righteousnesse , and iudgement : therefore he will sweare so long as he sweareth nothing but that which is true . The Sabbath-breaker hath his text , The Sabbath was made for man , and not man for the Sabbath . The murderer and adulterer thinke themselues safe , seeing they finde Dauid in both these sinnes , and yet commended of God. The drunkard hath his lesson , Drinke no longer water , but a little wine for thy stomacke , and often infirmities sake . The couetous person knows , that he that prouides not for his family , is worse then an Infidell , which through many mens wickednesse , is a ground of much couetousnesse . The lazie Protestant hath his text , We are saued by grace , and iustified by the blood of Christ freely : what can his workes doe ? what need they ? The idle person hath his text , Care not for to morrowe , let the morrowe care for it selfe . The vsurer hath his plaine place , Matth. 25.27 . — that I might haue receiued my owne with vsurie . The theefe , hath the theefe on the crosse , repenting at the last . The carnall Gospeller cares not what sinne he venture on , because where sinne hath abounded , there grace hath abounded much more . The carelesse Libertine is predestinated to life or death , doe what he can , and doe not what he list , he cannot change Gods decree : and so he will doe what he list . The obdurate and hardned sinner saith , At what time soeuer a sinner repents , God will put all his sinnes out of his remembrance , and therefore he will not repent till he be dying . Lastly , the vniust person he hath his rule in the vniust steward , who was commended by Christ : who was indeed commended for his prouidence , not for his iniustice . In all these thou mayest hold this for a good rule , It is the deuills diuinitie , to confirme thy selfe in any sinne by whatsoeuer thou hearest or readest in Gods Booke ; all which in Gods meaning is direct , and the onely preseruatiue against all sinne . NOw we are to consider this comfortable Scripture in the holy vse of it , not as we haue it wrested and mangled by Sathan , but as we finde it set downe by the holy Ghost , Psalm . 91.11 . For hee shall giue his Angels charge ouer thee , to keepe thee in all thy waies : They shall beare thee in their hands , that thou hurt not thy foot against a stone . In which words the godly are secured , and assured of safetie in danger , not onely because the Lord himselfe is become their refuge and protection , as in the words going before , but in that to his owne fatherly care and prouidence , he hath added a guard of Angels : to whose care also he hath committed the godly . Wherein for explication , we will note these particulars , 1. What is the ministerie of the Angels , namely , to be the godly mans keepers . 2. Who sealeth their commission , He hath giuen them charge . 3. The limitation of it , In all thy wayes . 4. The manner , they shall beare thee vp in their hands . 5. The end , least thou dash thy foot against a stone . Which is a borrowed speach taken from mothers or nurses , who lead or carrie their tender children in their hands , that they stumble and fall not to hurt or endanger themselues . The word Angell , is a name not of nature ( for so they be spirits ) but of office , ministring Spirits , to God , to Iesus Christ , and to Gods elect . His Angels ] that is , the good and elect Angels , called his , 1. By creation : for they had not beeing of themselues . 2. By more immediate ministerie , they assist him , and stand before his face ; whereas the wicked Angels are cast downe from heauen , from enioying his presence . 3. By grace of perseuerance : for they fell not from their estate , as the wicked Angels did , and are now confirmed by Christ that they cannot fall : and hence is Christ called the head of men and Angels , in whome all things in heauen and earth consist , Coloss. 1. vers . 17. that is , are preserued , sustained , and gouerned , whether visible or inuisible ; and consequently a mediator of the Angels in respect of speciall grace of confirmation , by which they inseparably adhere to God , although in respect of that mediation which is restrained to redemption , the Angels haue no need of it . Charge ] This charge is not a generall commaundement ouer the Church in generall , but a speciall charge ouer euery godly man , ouer thee . And the charge is directed to many Angels to keepe one man ; for the word affoards vs more comfort , then that Popish and vngrounded conceit , of euery mans hauing his particular Angel. Quest. Why doth God giue this charge to the Angels ? or why doth he vse their ministerie ? Answ. Not for any necessitie ( for he by his word and becke doth sustaine heauen and earth , and without them can keepe his owne : ) but out of his good will to vs , hee declares his loue and care of vs , who hath so abundantly prouided for our safetie , and made farre more glorious natures then our selues our keepers . To keepe thee ] This custodie of the Angels standeth , 1. In obseruing and watching their persons , soules , bodies , and estates ; and therefore are called watchmen , Dan 4.10 . And I sawe a watchman , and an holy one come downe from heauen . 2. In propulsing and auerting euill : so here , There shall no euill come neare thee , for he will giue his Angels charge ouer thee . 3. In defending them in good , as Elizeus and his seruant beeing compassed with enemies . 4. In comforting them in trouble , as Hagar , Gen. 21.17 . and Iacob , 32.1 , 2. and Christ in this place . In all thy waies ] Namely , in such courses as God hath appointed , and in all these , in all times , and in all places , in all estates and conditions . In the way into the world , in birth and infancie , the good Angels keep Gods little children , Matth. 18.10 . In the way thorough the world they keep vs , as the Israelites in the wildernesse , Exod. 33.2 . In the way out of the world , their charge is to keepe vs , as we may see in Lazarus , who when he died the Angels carried his soule into Abrahams bosome . In all our wayes , by day and by night , they keepe vs so long as we are in our callings . They shall beare thee in their hands ] this is a borrowed speach : for Angels haue no hands , nor bodies : sometimes they assume bodies in their ministerie to others , but these bodies are not theirs , neither were they naturally and hypostatically vnited vnto thm , but for the time created and assumed : but , from what beginning they were taken , or into what end after the ministerie they were resolued , it is idle to enquire . Here hands are ascribed to them as elsewhere wings , both improperly , one shewes the speedines of their motion , the other their fitnes and tendernes in our keeping : For their charge is not onely to foresee danger and admonish vs , but they must be actuall helpers , to beare vs vp from ground , when we are ready to fall , and g●● knocke , as a tender mother or ●ourse , if they see the little child falling , will haste and catch it before the head comes to ground . That thou dash not thy foote against a stone . ] That is , that thou hur● not thy foot against any rubbe or occasion . Angels are nourses , we are as infants in spirituall matters , on euery occasion ready to fall into sinne , and by it into all dangers , spirituall and temporall . Now the Angells keep vs not onely from hurt by others , but from bringing hurt on our selues , euen the least ; they keep vs from hurting our head , yea our foote . Obiect . But how doe the Angels performe their charge , when some of Gods children not onely stumble , but fall spiritually , and bodily , and take great harme . Answ. The reason is , because no man keeps his way so diligently and vprightly as he ought . If we did neuer faile , God would neuer faile vs , no more would his holy Angells ; nay , such is their loue , as they would not haue vs to take the least hur● in the world , while we walke faithfully in the wayes and commaundements of God. The Angells of God are the tender keepers of Gods children in Gods wayes , that no hurt can betide them , Gen. 32.5 . When Iaacob was in great feare of his brother Esa● , the Angell of God met him to comfort and defend him . When S●dome was to be destroyed , the Angels came to Lot to forewarne and hast him out of that wicked city . Psal. 34.7 . The Angell of the Lord pitcheth his tents round about them that feare the Lord , and deliuereth them . 1. Because of Iesus Christ our Head , to whom they are subiect as to their Lord and head , who hath reconciled things in heauen and earth , Angels and men , Col. 1.20 . In our selues and our owne vilene● we could not be endured by these blessed spirits , but now Christ becomes our Head , and for him they tend vs as his members . 2. Their loue to vs is another ground of their custody of vs , manifested in that they are compared to nourses : neither can they but loue those whom they see God loueth ▪ now they see God louing vs so dearely , that he spare● no● his owne Sonne , but giues him to the death for vs ; and therefore they dearely loue vs and our good , they desire our saluation and promote it , they reioyce that our saluation is wrought , and are glad of our repentance , by which we lay hold on it . 3. And specially this charge and commandement of God is the cause hereof ; so as now it is not out of curtesie , or the goodnes of their nature onely , that they doe vs good , but by vertue of this charge and commaundement of God , whom they loue as their cheife good , and to whō they are bound in absolute obedience by the eternall law of their nature ; so as although they are charged by god , yet are they not forced or coacted , but out of their perfect loue of God they watch ouer our good . This doctrine affoa●ds a vse of great consolation : for when we consider our owne weaknes and impotencie on one hand , and the multitude , power , and pollicie of our enemies on the other , when we see a whole army of sinnes besieging vs , and a whole legion of dangers behinde them to oppresse and swallow vs ; now this doctrine touching Gods prouidence in the ministery of Angells , will bee able to support vs ; when we shall consider , not onely that Gods protection is as a wall of fire round about vs , but that hee hath set and pitched his Angells round about vs as a guard , of whom we may say with Elisha for their multitude , They are m●re that are with vs , then they that are against vs ; and for their power , they are called the Angells of God power , farre stronger then the wicked Angells and powers that are against vs. And when we shall consider , that God hath giuen a charge , and that not to one or two Angels , but to the whole blessed company of them ouer euery godly man , how can we but assure our selues , that we shall be defended and protected ? If a man were to passe by shippe ouer a dangerous sea , full of gulfes , sands , rocks , and robbers , if the King should giue him ●etters of safe conduct , it would much comfort him , and helpe him through his voyage : but if this King should send a great nauie to conduct him ouer , yea and should not onely goe in his owne person , but call out all his men of warre to see him safely arriued , this were so comfortable as he could not wish more . But thus doth the Lord with his children , not onely himselfe going with them through the world , but guarding them with his holy Angells , who willingly affoard their ministery , because of their loue to man , but in respect of Gods word and charge much more willingly , that of Gods Angells they become our Angells , Matth. ●8 . 10 . What an vnspeakeable comfort is it , that when we loose the watch ouer our selues many wayes , through sleep of soule or body , the Angells watch ouer our safety ? Matth. 2.13 . Ioseph was asleepe , and thought not of that danger which was euen vpon him , by meanes of Herods cruelty : but euen in that sleep the Angell watched and admonished him by a dreame , both of the danger , and the meanes to escape . How great a comfort is it , that when we see such difficulties betweene vs and our desires , as we can neuer ouercome , then we haue Gods Angells present to doe it to our hands ? Mark. 16.3 . when the good women that came to embaulme Christs body , were very much troubled how to come to his body , and asked who shall roule away the stone , for it was a very great one ; when they looked , they saw the stone rolled away , & it was done by the Angel , as Matth. hath it . Gods Angels roll away all stones and impediments , and make our way smooth to all good duties . No lesse comfort is it , that when Satan beginnes to insult , and makes as if hee would trample vpon vs , we haue a stronger guard about vs , any one of the Angells beeing as able to shut the mouth of this roaring lyon , as they were to shut the mouths of those hungrie lyons , into whose den Daniel was cast . And for the further strength of our faith and comfort in this doctrine , the Scripture notes three things further concerning Angells , worth obseruing : 1. Their wisedome and prouidence in pitching about vs , so as we lie open no where . Ex. 14.19 . when Israel was gone out of Egypt , the Angell of the Lord who went before them to lead them out , now remooued and went behinde them , because now Pharaoh and his people pursued them . The power of the Angell was no lesse if he had staied before them as he was , beeing Christ himselfe , but for the comfort of Israel , and our instruction , the Angell changeth his place , and stoppeth betweene them and the danger . 2. Their vniting of themselues , and strength for our safety ; one of them readily will help another in helping vs : Dan. 10.13 . one Angell beeing resisted by the Prince of the kingdome of Persia , Michael one of the cheife Princes came to help him : who whether he were an Angell , or ( as it is more likely ) the Prince and Lord of the Angells , euen the Angell of the great couenant Christ himselfe , it is euery way full of comfo●t . 3. Their patience towards vs , who if they should be gone from vs a● often as we by sinne prouoke them , we should perish euery moment . But as God is long-suffering , so hath he charged his Angells to be ; and therefore they wait still for our returne , and reioyce in the repentance of sinners , Luk. 15.10 . and abide in their charge and ministery still . Againe , this doctrine is a ground of manifold instruction . 1. Hath God affoarded vs the ministery of Angells ? then note the priuiledge and preheminence of Gods children , whose nature beeing assumed by the Sonne of God , giues it dignity aboue the Angells , who are the ministers of our humane nature in the head and members , Angells are indeed called the sonnes of God , but tha● is by creation . Christ neuer gaue them this honour to call them brethren . Nay , there is a nearer coniunction between Christ and vs , then betweene Christ and the Angells , which coniunction doth priuiledge vs with their attendance . 1. By reason of his conception and incarnation , taking on him the seed of Abraham , and not of the Angells , by which he becomes flesh of our flesh . 2. By reason of his spirituall contract , taking vs to be one with himselfe , by which we become flesh of his flesh , and so nearely set into him , as the Angells cannot be , who are not members of this Head , as the elect be . Christ indeed may be called their head , but as a Lord and commander , not by such spirituall vnion as is between Christ and the Christian. Herein we may see the loue of God in setting his Angells to be our keepers . The more noble , potent , numerous , and diligent the custody is , the more is the care and loue of the thing kept . How great thanks therefore owe we vnto our God , who notwithstanding he is daily offended with our sins , yet affoards vs the ministry of hi● Angells ? Who , and what am I , that God is so mindfull of me , that he should giue so many glorious creatures charge ouer mee , that he should giue me such a priuiledge , that euen the holy Angels ( whose dwelling is in heauen , and see the face of God , who are all spirit and no flesh , who are free from all sinne and misery ) should so narrowly attend mee a lump of earth , a peece of flesh , compassed with so many sinnes and miseries , as I can looke no way either before or behinde them ? Dauid in the 8. Psalme burst out into the praise of God , when he considered that God had affoarded man the vse of birds , beasts , and fishes : O Lord , faith he , what is man that thou ar● so mindefull of him , and hast prefer●ed him ouer the workes of thy hands ? How much more should we , when we see our happines by the ministery of the glorious Angells ? 2. Let vs learne hence to looke to our conuersation , because of the Angels , 2. Cor. 11.10 . for they are our keepers and obseruers , they see all the good and bad we doe , and we doe nor speake any thing without many witnesses . Sinne makes God take away our hedge , Isa. 5.5 . it greiues the Angels of God , and layes a man naked to all his iudgements . Shall we willingly offend them , from whom , vnder God , we receiue so great and daily comforts ? If we did beleeue , or weigh this doctrine , we would not : but because we see not God , nor his Angels , we loue neither , nor feare to offend either . 3. Let vs beware of wronging the children of God , euen because they haue the protection of the Angels . To rise vp against any of them , is to rise vp against the Angels their keepers . Offend none of these little ones : for their Angels behold the face of their heauenly Father , and thou prouokest the Angels against thee . If the Sodomites rise vp against Lot , the Angels will saue him and destroy them . If Balaam will goe to curse Gods people , he shall haue an Angell against him with a sword drawne readie to kill him . 4. Learne wee to giue God the honour of our saluation and safety , when we haue auoided any danger , publike or priuate . It is not by chance , nor by our prouidence and policie , but Gods charging his Angels to saue and keepe vs. Daniel did rightly ascribe his deliuerance to God , by the ministery of the Angell , chap. 6.22 . My God ( saith hee ) sent his Angell , and shut the lyons mouth . 5. To be partaker of all this comfort , these meanes are to be vsed : 1. Become a godly man : Psal. 34.9 . The Angell of the Lord pitcheth his tent round about them that feare the Lord : Hebr. 1.14 . They are ministring Spirits to the heyres of saluation . 2. Hold on in a godly course , keepe thee in thy wayes , in the duties of thy calling , generall and speciall ; for thus long the charge of the Angels stands in force . 3. Pray ( not to Angels , but ) to the God of heauen , to send his Angell before thee , to direct and assist thee in thy duties and waies . For what God hath promised , we must pray for : Gen. 24.7 . Abraham tells his seruant , that God will send his Angell before him to take a wife for his sonne : and this Angell prospered his iourney , v. 40. And that this was the practise of the Church of Egypt , appeares by Moses his message to the King of Edom , Numb . 20.16 . Beeing ill intreated in Egypt , we prayed to the Lord , and he sent an Angell , and brought vs out of Egypt . I doubt not but this dutie , were it more faithfully practised , would bring home much more successe and comfort , then many men finde in their labour , who scarce knowe whence or how their prosperitie commeth vnto them . Obiect . If God should send his Angels in humane forme , and as familiarly to conuerse with vs as aunciently they did with the Patriarkes , we should beleeue this doctrine : but now there is certainly no such thing . Ans. 1. Christ is now in heauen , where our conuersation ought to be by faith , rather then by the visible apparition of Angels . 2. The beginnings of the Church needed such heauenly confirmation , but now the word is sufficiently confirmed by the Sonne himselfe from heauen . 3. The Scriptures are perfect , and fully and plainly reueale vnto vs Gods will in euerie particular , as if the Angels should come and teach vs daily . 4. The blessed Spirit is more abundantly giuen in our hearts , and supplyeth their absence in bodily shape and apparition ▪ 5. We must labour to get the eyes of our soules open , and then we shall with Elishaes seruant see their comfortable presence , notwithstanding they take no bodies to appeare in . VERS . 7. Iesus said vnto him , It is written againe , Thou shalt not tempt the Lord thy God. NOW followeth the repulse of our Sauiour to this second temptation , wherein are two things , 1. his resistance : 2. his reason , drawne from a testimony of Scripture . I. Christ resisteth , and yeeldeth not , albeit he heareth Scripture alleadged . Why ? If yee were of God ( saith Christ ) yee would heare his word : neither doth Scripture speake any thing in vaine . But the reason is , 1. because our Lord perceiued that the word was wrested and abused by Sathan● and 2. that Scripture abused , binds not to obedience : 3. that Scripture turned out of his right sense , is not Gods word , but carries something in it besides Scripture : and then if an Angel from heauen should bring it , we must be so farre from receiuing it , as to hold him accursed : 4. for our example , that wee should not take all allegations hand ouer head , ( but as Christ here ) trie whither they tend ; if to cast vs downe , refuse them . II. Christ resisteth , but not without reason , but by Scripture , and opposeth Scripture to Scripture , not as repugnant one to another , but by way of collation and conferring one with another , that the right vse of one , may ouerthrowe the abuse of the other : not in way of contrarietie , but of commentarie . Quest. But why did not our Sauiour shut his mouth , by telling him how wickedly he had abused the text he had alleadged , by adding , detracting , and wresting it to a contrarie ende and meaning ? Answ. This might indeed haue confounded him sufficiently : but our Sauiour his combate is not only victorious for vs , but exemplarie ; and therefore we are herein trained in our fight and encounter : 1. To hold close to the Scripture in answering the deuill ; It is written againe : which word of our Sauiour noteth how he buckled the Scripture to him , both as a buckler to defend him , and as a sword to foyle and wound his enemie : and so must we , who are not so able to dispute with Satan about the true meaning of a place , as our Lord was . 2. To informe vs , that the best and onely way to discouer the abuse of Scripture is Scripture , it being the onely rule and iudge of it selfe , and all the controuersies rising out of it . And therefore the deuill , no sooner heard this testimony , but his mouth was shut , as well knowing how the wisdom of his Father had discouered his subtiltie . The best commentarie of Scripture is Scripture ; euery man is the best interpreter of himselfe , and so the Author of the Scriptures is the best interpreter of them . 3. To let vs see , that although Satan had abused the Scripture , yet he nor we must ouercome by no other weapon , and that the abuse of a thing , takes not away the right vse of it ; nor good things to be reiected , because they are abused by them that can vse them aright . If Christ had been of the Papists minde , he would haue condemned and shut vp the Scriptures from common men , because the deuill had abused them : for so doe they , because heretiques his instruments doe abuse them , the Laitie may not meddle with them . But it is plaine , that in things necessarie , no abuse in one , takes away the right vse in another . As for example : A murderer vseth a sword to kill a man ; may not another vse a sword , or that sword in his owne defence ? And are not the Scriptures , the sword of the Spirit , more necessarie ? A drunkard , a glutton , a proud person , abuse meat , and drinke , and apparell , to surfeting , drunkennesse , riot , and excesse : shall we therefore cast away meat , drinke , apparell , and refuse the necessarie vse of it ? And is not the word a more necessary food ? Because a wolfe comes in sheeps cloathing , must the sheepe cast away their fleece ? No : the Prophets did not refuse the word of the Lord , because the false Prophets did say , The word of the Lord , as well as they . Obiect . Then it is no good argument , that we must reiect such and such things , because the Papists haue abused them . Answ. If they be good , and necessarie , it is not ; as are the Word , Prayer , Sacraments , Churches , and whatsoeuer stands by Gods ordinance in diuine or ciuill vse . But in things vnnecessarie , that we might be as well , or better without their vse , it is a good consequence ; Idolaters haue abused them , therefore we must forbeare them , as Bishop Iewell speaketh . The infallible Iudge , and speaking-decider of all controuersies in the Church , are the holy Scriptures in the true sense of them . Our Lord here giues the true meaning of one Scripture by another , in this his controuersie with the deuill . Deut. 17.9.10 . In any matter of difference , the people must come to the Priest or Leuite , and they must iudge and determine all differences according to the Law ; and all the people vpon paine of death must stand to that iudgement . Now this Priest was a type not of the Pope , but of Christ , on whose mouth all must depend for the decision of all controuersies . Iosh. 1.7 . the booke of the Law was giuen to Ioshua , to decide all matters among the Iewes , from which he must not depart to the right hand or left hand : He was an eminent type of our Iesus or Ioshua , whose voice speaking in the Scripture ( the booke of the law ) we must attend vnto in all things . Ioh. 5.39 . Search the Scriptures : and our Sauiour said to the Sadduces , Ye erre , not knowing the Scriptures , plainely affirming that the Scriptures rightly knowne , were a sufficient fence from all error . Luk. 16.29 . They haue Moses and the Prophets , let them heare them . Matth. 19.4 . Christ by Scripture refuted the Pharisies abuse of that Scripture of Moses , for putting away their wiues . Isa. 8.20 . To the Lawe , and to the Testimonie . 1. This is true by reason of the perfection of the Scripture : Psal. 19.7 . The law of God is perfect , so perfect as man and Angell are accursed that shall adde vnto it . Prou. 30.5.6 . Euery word of God is pure , a sheild to those that trust in him : put nothing vnto his words , least he reprooue thee , and thou bee found a lyar . It is a perfect Canon or rule , which as a straite line shewes the crookednesse of that which is not straite . It is a touch-stone and triall of all truths . It is a perfect law , which is an vniuersall iudgement , to direct all , and for all to be led by which liue vnder it . It is perfect in the effect , 2. Tim. 3.16 . It is profitable to teach , to improoue , to correct , and instruct in righteousnesse , and to make the man of God perfect . Obiect . The Apostle saith , it is profitable , but not that it is sufficient alone . Ans. We say not it is therefore sufficient , because he saith it is profitable ; but , because it is profitable for all purposes of teaching , improouing , and making the man of God perfect , therefore it is sufficient and perfect . 2. In the Scripture we haue the voice of God speaking from heauen , then which voice no voice of man or Angell can be more cleare or manifest . Prou. 2.6 . Out of his mouth commeth knowledge and vnderstanding . His wisedome in the Scripture , is aboue Salomons in answering all darke and deep questions ; and no case can be propounded , which hath not there his satisfaction and determination . Obiect . But the Scriptures are a dumbe iudge , and cannot determine controuersies . Ans. 1. We giue earthly Kings leaue to giue definitiue sentence and iudgement in cases by their writing , by which numbers who neuer heard their voice , but read the writing , vnderstand their meaning : and shall we now call them dumb iudges ? or shall we deny this priuiledge to the King of glorie , to determine by writing , but we must blasphemously account him a dumbe iudge ? 2. The Scriptures are not a dumbe iudge , but a speaking iudge : Rom. 3.19 . That which the Law speaketh , it speaketh to them that are vnder the law . Heb. 12.5 . Ye haue forgotten the consolation which speaketh to you as children . Ioh. 7.42 : Doth not the Scripture say ? and what saith the Scripture ? so as it is a speaking iudge , and giues to it selfe a mouth , and a voice , and that a loud one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 9.27 . the Apostle quoting the Prophet Esay , saith , Esay cryes out concerning Israel , &c. 3. How doth their speaking iudge determine all causes in Christendom delated vnto him at Rome , but by writing , and bulls , and breues ? and yet he scornes to be counted a dumbe iudge . 3. That is the noble and infallible iudge of all controuersies , to which all flesh must stand , which hath his authority of himselfe , no way delegate : but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it selfe to bee beleeued , because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inspired by God ▪ from whom lies no appeale , whose iudgement can by no meanes within or without it selfe be corrupted , whose voice alone cannot erre or be led by passion , affection , or respect of persons , but is an vnchangeable truth as God himselfe is , the author of it . In euery common-wealth , the fittest decider of a controuersie in the Law , is the Lawe-maker , the King himselfe : the same is also true in the Church . 4. Christ himselfe decided all controuersies by Scripture : so did the Apostles : so the auncient beleeuers brought all their doubts to the Scriptures , after their example . This serues to discouer the wickednes of the Church of Rome : who , 1. that they may be iudges in their causes , and 2. to auoide the light of Scripture , which they see so direct against them ; flie the Scriptures as an incompetent iudge of the controuersies of religion between vs : and in stead of the Scriptures , they appoint vs fowre Iudges , the authoritie of all which is superiour ( by their doctrine ) to the authoritie of Scripture . The first iudge is the Church : for that ( say they ) is to iudge of the meaning of Scripture ; & but for the authoritie of the Church , we could not know which were Scripture . Answ. 1. We aske what they meane by the Church : They say , the Catholike Church . But that is impossible to be iudge vpon earth , because it is a companie of all the elect in heauen and earth , which neuer was on earth at one time . Then they say , the visible Church . But what if the Church be not visible sometimes , as in Elias his time , or be in the wildernesse ? Then they say , the Romane Church , which hath euer been visible these 1500. yeares . Now we know our iudge , and how our cause is like to goe , in which it is a party . But , 1. It is not the Catholike Church , vnlesse a finger can be an hand , or an hand the whole body , or a part become the whole , and falsly and ridiculously call themselues Catholikes . 2. That is no true Church , which disagreeth from Christ the Head , as Augustine saith , and is fallen off Christ by many fundamentall errors ; as idolatrie , iustification by workes , and the like ; which yet are maintained by Romanists . 3. We hold that the Orthodoxe and true Church is , 1. A witnesse and keeper of the Scriptures : but a iewel hath his price and excellencie from it selfe , not from the keeper . 2. Hauing the Spirit of Christ , the Church can discerne true Scripture from false and supposititious writings ; but this by the helpe of Scripture : as a goldsmith by the touch-stone can discerne gold from other mettells ; but he makes it not gold , but onely tries it so to be . 3. It is to publish and declare the truth of Scripture without adding , or diminishing , as an Herald or cryer manifests the Kings pleasure , but it receiues no authoritie from him . 4. The true Church is a ministeriall interpreter , as hauing the gift of prophesie , but tyed to interpret and iudge of Scripture by Scripture : Christ is a magisteriall interpreter . But that the Church on earth should haue authority ouer Scriptures , is too vnreasonable . 1. It is to preferre mens voice and testimony aboue Gods. 1. Ioh. 5.9 . If we receiue mans testimony , the testimony of God is greater . Ioh. 5. vlt. If yee will not beleeue Moses his writings , how will ye beleeue my sayings ? as if he should say , If ye beleeue not Scriptures , my testimony will doe you no good . True it is , that our Sauiour said , I receiue not testimony from man ; that is , I need no mans testimony : for Iohn gaue witnesse to Christ : no more doth the Scripture in it selfe . For Christ was the light , whether Iohn witnessed to it or no : so is the Scripture the word of God , whether the Church be witnesse or no. But we admit the Church to giue witnesse , but not authority : see it in a familiar example : A man owes me money , I haue a bond and witnesses , he denies it , I produce the bond , and the witnesses that cleare the matter , and affirme the bond to be his act and lawfull ; doe these now make the bond true , or the debt good , or onely cleare it so to bee ? for if they should not witnesse , the debt and bond were true : Euen such is the witnesse of the Church to the Scripture . 2. The voice of the spouse is inferiour to the voice of the bridegroome , and howsoeuer a man may be mooued by the Church to heare the Scripture if he be vnconuerted , as Augustine beeing a Manichie , yet a man endued with Gods Spirit , and the gift of faith , esteemes the Scripture for it selfe aboue all the words of all men , as Christ himselfe at length was of farre more authority then the woman of Samaria , when the men thereof said to her , Now we beleeue not for thy word , but because our selues haue heard him . So as when we haue the Papist asking vs ( as if euery one of them doth , when the word hath put them to their shifts : ) But how doe you know Scripture to be Scripture but by the Church ? we must answer , by the Scripture , taking with vs the help of the Church , and especially by the Spirit of God reuealing the truth vnto vs : for the sheep of Christ heare his voice , and follow him . And when we aske the Papists , how they know the Church to be the Church , or where it is , some say it is here , some there , some hold vs off with one marke , some with another , but at last they come to know the Church by Scripture ; and that is the Church which the Scripture saith is the Church : so in all other questions , that must be the determination which the Scripture determines . 3. The Church cannot be iudge , because it must be iudged by Christs voice , and not be a law vnto it . Common-wealths must receiue lawes from the Prince , and not the Prince from his people : and as it is in bodies politike , so in the mysticall body of Christ. And as in the naturall body the head ruleth the members , not contrarily , so is it here . 4. How absurd is it to affirme , that that which is subiect to error , must be iudge and superiour to that which is free from it ? But the Church may erre , euen the true Catholike Church on earth may erre , and doth when it departeth neuer so little from the Scripture , although it cannot depart from the foundation , nor incorrigibly erre : for euery man may erre , and therefore that which consists of euery man : euen the Apostle was compassed with infirmity . Besides , the maine difference between the Church militant and triumphant , is , that one may erre , the other is quite freed from error . The second iudge and decider of controuersies , appointed by the Church of Rome , are the Doctors and Fathers : but how corruptly ? for , 1. They consent not among themselues , and s●eldome agree in the same sense . 2. They borrow all the light and truth they haue from the Scripture , as the starres from the sunne . 3. All their doctrine must be iudged of by Scripture , and onely so farre receiued as they agree with it . 4. They all present their writings to be examined by Scripture , and so , many things in them are truely iudged erroneous , euen in the best of them . If I speake , let none heare mee ; but if God speake , woe to him that heares not . It must not goe for currant , This saith Augustine , or that saith Donate , but , This saith the Lord. 5. The interpreter of Scripture must be diuine and infallible as it selfe is , and certaine : but the interpretation of Fathers is humane , infirme , sometime according to passion , or contention : so as often ( euen by Bellarmines often confession ) they spake minùs cautè ; the best of them wrote retractations , and other things beeing old then they did beeing young . Seeing therefore there is no stability in Doctors , let Christ be acknowledged of vs the cheife Doctor of his Church : Matth. 23.8 . One is your doctor , euen Christ. Their third iudge and decider of controuersies are Councells , which ( say they ) is the Church representatiue : but these are as vnfit to be Iudges of Scripture as the former : for 1. Euen the generall Councells disagree among themselues in interpreting Scripture , as might be seene in a number of places . 2. The Popes Canon law it selfe affirmeth , that all the Councells ( except the foure generall , namely the Nicen , anno 332. Ephesine , anno 450. of Chalcedon , anno . 456. and of Constantinople , anno 386. ) may erre : and although it blasphemously equall the foure Councells to the foure Euangelists , yet we know that euen these haue erred . For that Nicene Generall Councell determined , there should be at any case but one Bishop in one city , which is against the Scripture , Act. 20.28 . Philip. 1.1 . The twelft Canon of that Councell condemned all kinde of warre among Christians . The 13. Canon holds the necessity of the Eucharist , as the necessary viaticum , or prouision of a Christian at his departure . Also it erred in the matter of ministers marriage , stayed by Paphnutiu● . And the Constantinopolitan Councell gaue all equall honour and authority to the Bishop of Constantinople with the Bishop of Rome ; which the Papists themselues generally hold to be a great error , and yet perhaps was none . And the consent of ancient Fathers is , that plenaria Concilia , vniuersall and Oecumenicall councells may erre and be mended by latter Councells . 3. There was a true sense and interpretation of Scripture in the Church before any of these generall Councells . The first generall Councell was the Nicene , wherein were 318. Bishops gathered by Constantine the Great against Arrius : but this was not till the 328. yeare after Christ : and was there not all that while the gift of interpreting and iudging of Scripture , that now we must seeke a new meanes , erected so many hundreth yeares after the Apostles ? 4. The Councells themselues determined by the Scriptures of the Scriptures , as the first Nicene generall Councell , where Constantine enioyned , and accordingly they determined all according to Scripture . It seemes in those daies the Scriptures were aboue Councells : and since Councells and decrees of men got wings to flie aboue the Scriptures , it was neuer well , as one of them selues speaketh . Well may we now say with Nazianzene , who therefore auoided all meetings of Bishops , quòd nunquam vllius Concilij bonum & foelicem exitum vidisset ; yet he had seene some which the Papists stand vnto . And we also , seeing the grosse errours of Councells ( as that ancient Councell of Carthage vnder Cyprian , appointing rebaptization to such as were baptized by heretikes : the 2. Ephesin Councell , in which were more then 300. Bishops , is called by Leo himselfe , liuing in Theodosius his time , conciliabulum latronum , a den of theeues : the 2. Nicene Councell appointed images made by mans hand to be worshipped : a most grosse error and idolatry . The Romane Councell vnder Pope Stephanus , condemned Pope Formosus , and all his decrees : and the Councell of Rauenna condemned Stephanus , and restored Formosus . One of them must needs erre . The Councell of Constance appointed a number of grosse errors , as that the cup should be taken from Laikes , that faith giuen to Protestants , vnder the Emperours promise and seale , is not to be kept , &c. and it condemned a number of Iohn Hus his articles , which were orthodoxe and consonant to Scripture . The Councell of Trent was a sincke of all Antichristian errours : ) now we , I say , seeing such grosse errours of Councells , may not or ought not we with the auncient Fathers , appeale from Councells to the holy Scripture ? Ierome on Galat. 2. saith , The doctrine of the holy Ghost is that which is deliuered in Scripture , contra quam si quid statuant concilia , nefas duco : If Councells determine any thing contrary thereunto , I account it abhominable . And Augustine , beeing pressed by the authority of the African Councell , at which Cyprian was present , appealed from it to the Scripture , with this reason , We may not ( saith he ) doubt of the Scripture , of all other wee may doubt . Nay , Panormitan , the great Popish Canonist and Lawyer , saith plainely , Plus credendum est simplici , laico scripturam proferenti , quàm toti simul Concilio ; We must more beleeue one poore simple lay-man that bringeth Scripture , then a whole Councell . I will adde nothing of the Romish tricke of falsifying the bookes of Councells , and corrupting , changing , adding , and detracting from the Canons ; which makes them yet more vncertaine and insufficient to rule the Scriptures by : this might be instanced in the Nicene and Mileuitan Councell , and others ; but the further dispute hereof belongs to the schooles . The fourth iudge to decide all controuersies is the POPE himselfe : for they haue but fumbled all this while , and now they deale plainely : for when they pretend the Catholike Church , Doctors , Councells , they meane all Romish : for , with the Rhemists the Catholike and Romane faith is all one . Gregory de Valentia , saith , By the Church , we meane her head , the Romane Bishop . Bellarmine hath these words , The Pope himselfe , without any Councell , may decree matters of faith . And the Canon Law saith , that all his rescripts and decrees are Canonicall Scripture , and that he may dispense , 1. against Gods Law , 2. against the law of nature , 3. against an Apostle , 4. against the New Testament . Now that the Pope cannot haue authoritie at his pleasure to iudge the Scripture , is plaine : 1. Because a Councell is aboue the Pope , as the most and auncientest of Papists beleeue , and two generall Councells , of Constance and Basil decree , and that the Councell hath power to restrain , yea and depose him , and so hath done . And yet a Councell ( as we haue seene ) wanteth this authoritie ouer the Scriptures . Bellarmine would not beleeue or approoue it , but for the obseruation of the Church , and common opinion . Now the Sorbonists of Paris denie it . 2. Because we know the Pope can erre in his chaire in matters of faith , and interpretation of Scripture . As for example : Rom. 8.8 . They that are in the flesh , cannot please God : Pope Syricius thus interpreted it , To be in the flesh , is to be married , therefore the Priests must not marrie . Ioh. 6.53 . Except yee eate the flesh of the Sonne of man , and drinke his blood , yee haue no life in you : Pope Innocent 1. thence determined the absolute necessitie of the Eucharist to saluation , and therefore it must be giuen to infants . Luk. 22.38 . Behold two swords here : Pope Boniface 8. interprets it of the temporall and spirituall sword deliuered to the Pope . Nay , they haue not onely erred many of them , but been grosse and wicked heretikes . Liberius Pope about the yeare 350. was an Arrian , and subscribed to the vniust condemnation of Athanasius , and afterwards as an obstinate heretike was deposed . Honorius the 1. ann . 626. was a Monothelite , held that Christ had but one will , and so but one nature : and for this heresie was condemned in three generall Councells . In the yeare 1408. at a Councell held at Pisa , consisting of a thousand Diuines and Lawyers , two Popes were deposed as once , to wit , Gregory 12. and Benet 13. the tenor of whose depriuation calls them notorious scismatikes , heretikes departed from the faith , scandalizing the whole Church , vnworthy the Papacie , cut off from the Church . What ? must we obey in error , scandall , and heresie ? or can the Pope alter the nature of that which is false , and make it true ? 3. When there were two or three Popes at once , and none knewe which was the right Pope , or the cheife Pastor , whither should men go for their determination of controuersies in religion ? or when themselues disagree in interpreting Scripture , how can we know which of them to leane vnto ? See an example : Mat. 16.18 . Thou art Peter , and vpon this rocke I will build my Church : some Popes vnderstand it of Peters person , some of Peters chaire , which they say is at Rome , some of Peters confession . We haue all vnerring Popes , maintaining these seueral interpretations ; how shall we chuse the best ? what , vpon a Popes word ? euery one of them hath that . Therefore there must be a superiour interpreter , and more infallible , namely , the Spirit of God in the Scriptures . 4. How know we he hath any authoritie ouer any other Bishop , seeing the Scripture giues him none ? How may we knowe he is not carried by affection , seeing he is a partie in the Churches Controuersies , and by Canon cast out from beeing a Iudge ? How know we no appeales lie from him , seeing the Fathers haue appealed from Councels which are aboue him ? How can we know that he sits in Peters chaire vpon earth , seeing the Father hath taught vs , That hee sitteth in heauen who inwardly teacheth mens hearts ? Therfore we renounce all such corrupt Iudges , and leane to the vncorrupt Scripture . Secondly , seeing the Scriptures are the best Commentaries of themselues , and the Iudge and decider of all doctrines and controuersies ; Ministers that would stablish truth of doctrine , must be carefull to prooue and iustifie all their collections of doctrine out of Scripture : for thereby they setle the faith of their people vpon a sure ground of faith and manners : all other foundations are sandy , all other proofes liable to exceptions . Why then should Protestant-Preachers , who defend against Papists the sufficiencie of Scripture to make Gods people perfect , and hold it the rule and square of all doctrine , crosse their iudgement by their practise ? for euery place of Scripture alleadging a dozen or twentie testimonies of Doctors , Fathers , Councels , nay profane Poets and heathens ; all which are darkenes it selfe , and without light , further then they borrow from the Sunne in the Scripture . I am not so nice , as that I thinke not there may be a sparing and sober vse of humane testimonies in Sermons ; sometimes in cases of Grammar ; sometimes in matters of great controuersie , to shew the consent of the auncient Church , especially dealing with an aduersarie that will claime all antiquitie for him ; sometime by way of conuiction , to shame Christians by the heathen , as the Lord did the Iewes by Chittim and Kedar , and the sluggard by the pismire . Neither am I an enemie to learning , but would haue a man well seene in naturall Philosophy , in humane literature , in the writing● of Fathers and Schoolemen , and be as a good housholder stored with things new and olde . But needlesly , and for ostentation , to giue tongues vnto dead men , and in the message of God , to put to silence the voice of God , speaking in the Scripture , to set vp Hagar the handmaid aboue Sarah her mistresse , is a feareful sinne against God and his word , and a crying sinne of these dayes ; wherein for a man to tie himselfe close to the Scripture without such flourishes , and to scorne to send a rich Iewell to the painter , is to bring a blot on himselfe , that he is a man of no learning . For what meaneth else that common crie , that no man is against this manner of preaching , but they that cannot vse it ? Well hath he learned his art that can most hide it here , that God may haue all the glory : for he is not commended here , whom men praise , but whom God alloweth . The Apostolicall teaching of Christ was not in words which mans wisedome teacheth , but Gods : he is the best scholler that can teach Christ plainlyest : and for my part , if I would set my selfe to be idle , I would chuse that kind of Preaching which is counted so laborious . The same I say for disputations and controuersies in the Church and Schooles : neuer can we looke for an ende of them , till we tie the determination of them to the Scripture alone , the right Iudge . A stratageme of Satan for Antichrist to flie the Scripture which should soone end controuersies , and hide his poyson in the infinite windings of Fathers , Councells , traditions , &c. Well I know , that God hath a secret worke in punishing the vnbeleeuing world , by the continuance of the man of sinne till his time come : but hauing well thought of the props on which he standeth , yet in the dayes of such light , there is none that doth him more seruice , then this hiding of his mysterie in such a thicket of vncertainties , wherein it is impossible to come to any end or issue . We may follow the fox frō one burrrow to another , and from hole to hole , because we are forced . But whosoeuer lookes to come to an ende of controuersies , by following him from Father to Father , from Councell to Councell , from one Decree to another , from one Tradition to another , with infinite labour examining and scanning the words and syllables of auncient and later times , hee shall fall short of his expectation : For all this while the determiner of the controuersie is not present , but set aside . And what other reason can be giuen , that wheras the chase and pursuit of that beast of Rome hath been continued with extraordinarie speed and strength for aboue these hundred yeares last past , and he hath been followed into euerie hole wherein he hid himselfe , yet the controuersies so beaten and canuased , are in mans eie as farre from composition or determination as at first , not one of them yeelded vp on either hand ? I say , no other better reason can be giuen , but that we are not agreed of the Iudge of the cause ; and so long as they can hold them off the Scriptures , they wil not be set downe by any other authoritie . Thirdly , this doctrine must prouoke vs to the diligent reading and study of the Scriptures : for hereby we shall come to be stablished in the truth , and able to discerne the abuse of Scriptures , by conferring them with themselues : this is the best way to keepe vs from errors and sects , and to finde out the true sense of Scripture . Obiect . But doe not our aduersaries read the Scriptures as diligently as we ? and are not they as skilfull to compare Scriptures , and yet abide in error and heresie ? Answ. Here we must consider , 1. the person that must read : 2. the rules to be obserued in reading . The person must be a religious and rightly affected person , that must read the word with vnderstanding . Obiect . So the Papists say , that onely religious persons ought to read the Scriptures . Answ. Euery Christian ought to haue the booke of the law with him , as the Iewes had before their eyes , and in their hands continually , Deut. 6.10 . euery Christian ought to haue the word of Christ dwell plenteously in him , Coloss. 3.16 . euery one ought to be ready to giue a reason of the faith he professeth , to euery one that will aske , 1. Pet. 3.15 . euery one ought to attend to the sure words of the Prophets and Apostles , as a light shining in a darke place : for so the Apostle Peter writeth to all Christians , and not onely the Clergie . Yet no Christian ought to read vnprepared , neither can euery one read to profite , but such as are qualified , 1. With humility in the sense of our owne simplicity and infancie in heauenly things , becomming fooles in our selues , that we may subscribe to Gods wisedome in the Scripture , and captiuating all our own thoughts to the obedience of Christ. Psal. 25.9 . God teacheth the humble . Matth. 11.25 . Thou hast hid these things from the wise , and reuealed them to babes . And what is the reason that heretikes , Sophisters , and Papists of great learning , read the Scripture but vnderstand not , but because they giue not vp their reason and humane wisedome , which is enmity to God ; and scorne to be children , deliuered to be taught and formed by our heauenly Master ? 2. With desire and loue of Christ , and his truth : the scope of all the Scripture is Christ , and thou must desire to know and aduance nothing but Christ crucified . Pro. 4.13 . Loue wisedome , and shee shall keep thee . When men come prepossessed with opinions to set vp mens deuises , and traditions , and wicked opinions , according to which they must interprete Scripture , and not examine them by the Scripture : or if they bring a purpose to magnifie the Pope , and aduance his religion in stead of Christs , no maruell if like the images they haue eyes and see not , read and vnderstand not . They loue not Christ , nor will haue him to rule ouer them , but his Vicar , neither loue they the truth in the Canonicall Scripture further then it will stand with their Popish Canon law . Or , if a man come to read out of custome , and coldly without feruencie and loue , experience will tell him , though thus he read much , his profite shall be but small . 3. With repentance , and faith , and a good heart . 2. Cor. 3.14 . when the heart of Israel shall be conuerted to the Lord , the vaile shall be taken away : this vaile is naturall ignorance , and infidelity . Where the former is , no maruell if the word read and knowne be not vnderstood , as a blinde man cannot see the sunne shining in his strength . Where faith is absent , and is not mingled with the word , it must needs become vnprofitable . Impossible it is that the wisedome of God can dwell in a wicked heart ; no man puts precious licour into a fustie caske . This is the cause , that men of great learning want sound vnderstanding , because they want sound conscience . Hos. 14.10 . The wayes of God are right , but the wicked fall in them . 4. With a purpose not onely to know , but to practise . Ioh. 7.17 . If any man will doe my will , he shall know whether my doctrine bee from heauen . The scope of the Scripture , is not onely to beleeue in the Sonne of God , but to walke in the obedience of faith . Now if men read ouer all the Bible an hundred times , either for knowledge onely , or for vaineglory , or to aduance themselues into preferments , or to oppose the truth , as heretikes and Papists doe , no maruell if they neuer attaine the true sense of them . 5. With prayer for the Spirit to lead vs into all truth , because the Scriptures were inspired by Gods Spirit at first , and the same Spirit is onely able to acquaint vs with his owne meaning . If any man want wisedome , he must aske it of God , Iam. 1.5 . so did Dauid Psal. 119.18 . Open mine eyes , that I may see the wonderfull things of thy law . Is it any maruell , that they who flie the iudgement of Gods Spirit , and stand to the Church , Pope , Councells , and only swallow that sense which they giue , and neuer looke after Gods Spirit , should misse of the true meaning of the holy Ghost , and fall into and tumble in a number of errours and heresies ? To these might be added meditation , diligence , keeping of order and time , speciall application , and the like . These things let them be brought to the reading of Gods word , and no man shall loose his labour , he shall be taught of God , who hath promised to reueale his secret to them that feare him . So much of the qualification of the person . Now follow some rules , which a person thus qualified must learne , and keepe by him , to trie when a Scripture is wrested or no. The first is that in our text , conference of Scripture : there the Spirit of God by plaine places expoundeth those which are more difficult . Thus Nehem. 8.8 . Ezra opened the Scripture , by comparing it with it selfe , and so made the people to vnderstand , as Iunius noteth out of the originall . So the Bereans hauing heard the doctrine of the Apostles , searched the Scriptures ; that is , compared their doctrine with the doctrine of the old Testament . Thus the Apostles themselues , teaching Christs resurrection , Act. 2.16 . prooue it out of the old Testament : viz. Psal. 16.10 . Thou wilt not suffer thy holy one to see corruption . And to prooue that those words cannot be meant of Dauid himselfe , he appeales to another testimony in 1. King. 2. where it is said , that Dauid slept with his fathers , and lay buried in his sepulchre , and so saw corruption . This is a speciall way whereby the Scripture giueth wisedome to the simple , Psal. 19.7 . And for this purpose the Lord hath in great wisedome tempered the Scripture with some hard places , to exercise mens senses , and trie their diligence in comparing of Scripture , whereof there were no need if there were no hard places . How comes it that many peruert the Scripture to their owne destruction , but because they conferre not one part with another , which would lead them into the right sense ? How come the Arrians , when they heare Christ say , The Father is greater then I , and other such sayings , to hold to the death that Christ is not true God , coessentiall and coequall with his Father , but that they doe not compare this with other places ; as Ioh. 1.1 . That word was God ▪ Philip. 2.6 . He thought it no robbery to be equall with God : Rom. 9. — which is God blessed for euer . And consequently , that the former place speakes of his humane nature , the latter of his diuine nature ? How could the Papists suffer shipwracke of faith , and heretically erre in the foundation of religion , teaching iustification by the workes of the law out of Iam. 2.21 . Was not Abraham our father iustified by workes ? but that they conferre not other places to help them into the right sense ; as Rom. 4.2 . and 3.20 . Wee are iustified by faith , without the workes of the law : and , Tit. 3.5 . Not by the workes of righteousnes which we had done , but according to his grace he saued vs. Which places beeing compared shewe , that one speakes of iustification before God , as Paul ; the other of iustification before men , as Iames ; the former of iustifying the person , the latter of iustifying the faith of the person . When they read such places as these , Awake thou that sleepest : and , Turne you , turne you , O house of Israel ; hence they conclude , man hath free-will in his owne conuersion . Whereas , would they compare these with other places , as Gen. 6.5 . The whole imagination of mans heart is onely euill continually ; and , it is God that workes both the will and the deed , &c. the reconciling of such places would force them to see that till God worke vs , we are meere patients , and after that , acti agimus , beeing mooued we mooue : for his grace must not be idle in vs. The lewd and disordered Libertine , when he reads that we are iustified by faith without workes , casts off all care of his conuersation : What can his workes doe ? what need they ? But he could not thus peruert the Scripture to his destruction , if he compared it with such Scriptures as say , that faith without workes is dead : and , that faith workes by loue . The reconciling whereof would teach them , that although works be excluded from iustification , yet not from faith : they must be in the person iustified , though not in the iustification of his person . This conference of Scripture , is either in places parallel and like , or in such as seeme to be opposed , and vnlike . The conferring of like places bringeth great light to the reader . As for example : 1. Cor. 7.19 . Circumcision is nothing , and vncircumcision is nothing . If we would vnderstand what is meant by this nothing , compare we it with , Gal. 5.6 . In Christ Iesus neither vncircumcision auaileth any thing , nor circumcision : where nothing is , to auaile nothing , and is not referred to circumcision , or vncircumcision it selfe , but to the person it is nothing to his saluation . So Psal. 110.1 . Sit at my right hand till I make thy enemies thy footstoole . If we would know whom this is meant of , compare it with 1. Cor. 15.25 . For Christ must raigne till he haue put all his enemies vnder his feet . Psal. 2.7 . Thou art my Sonne , this day haue I begotten thee : this place is explained by the like , Heb. 1.5 . For to which of the Angells said he at any time , Thou art my Sonne , &c. Psal. 97.7 . Worship him all yee Gods : what is meant by Gods , and whom must the Gods worshippe ? see Hebr. 1.6 . When hee brought his first borne into the world , he said , Let all the Angells of God adore him . Concerning vnlike places we haue this rule , That they speake not either of the same thing , or manner , or time ; and by wary obseruation of the circumstances , this will easily appeare in examples . Ioh. 16.13 . the Apostles after the gift of the Spirit were led into all truth , and freed from errour . Yet Peter greatly erred after that , Gal. 2.11 . Answ. The Apostles were led into all truth of doctrine , and erred not , but were not free from all error in life and conuersation : now Peters error was not directly in doctrine , but in conuersation with the Gentiles . So as the opposition is not in the same thing . Isa. 59.21 . My word shall not depart from thee , nor from thy seedes seed for euer , saith the Lord : yet Matth. 21.43 . the kingdome shall bee taken from you ? Answ. The Prophet speaketh of the whole true Church of God , which shall be perpetuall vpon earth : our Sauiour of the nation of the Iewes . So as the seeming opposition is not in the same . Luk. 17.19 . Thy faith hath made the whole : here faith is greater then charitie : but in 1. Cor. 13.13 . charitie is greater then faith . Ans. They speake not of the same faith : the former place speakes of iustifying faith considered with his obiect Christ , which not absolutely as a qualitie , but relatiuely as apprehending Christ , is greater then charitie : the latter of miraculous faith , which is lesse . Rom. 7.22 . Paul delights in the Lawe of God : yet , v. 23. Paul resisteth the Law of God. Answ. This is indeed an opposition in the same person , but not in the same part : Paul stands of spirit and flesh : according to the former part , he delights in the law , according to the latter he rebelleth against it . Luk. 10.28 . Life is promised to the worker , This doe and liue : Rom. 4.3 . not to him that worketh , but to him that beleeueth , is faith imputed to righteousnesse . Answ. Both speake of the word , but not of the same part of the word , which standeth of two parts ; the law , and this promiseth life to the worker ; and the Gospel , which promises life to the beleeuer . Ioh. 5.31 . If I giue testimonie to my selfe , my testimony is not true . Ioh. 8.14 . If I testifie of my selfe , my testimonie is true . Answ. Consider Christs testimonie two wayes : 1. As the testimonie of a singular man , and thus considering himselfe as a meere man , he yeilds to the Iewes , that his testimony were vnfit , and not sufficient in his owne cause , because by the law , out of the mouth of two or three witnesses euery word must stand : but , 2. Consider him as a diuine person , comming from heauen , and hauing his Father giuing witnesse with him , thus his testimonie is infallible , not subiect to passion or delusion : And of this the latter place speaketh . Matth. 10.8 . Freely yee haue receiued , freely giue . Luk. 10.7 . The workeman is worthy of his wages . Answ. The places speake of the same persons , but not of the same workes ; the former of miraculous workes , which are not to be bought and sold for money ( the vse of them being onely to forward their ministerie : ) the latter , of the function of preaching , and labour in building the Church : equity requires that he that laboureth in the ministry , should receiue recompence for his labour , Gal. 6.6 . Hos. 13.9 . God is not the author of euill . Amos 3.6 . There is no euill in the citie which the Lord hath not done . Answ. It is not the same euill ; but , that the euill of fault , this the euill of punishment . Prou. 20.9 . Who can say , my heart is cleane ? Matth. 5.8 . Blessed are the pure in heart . Answ. 1. A man absolutely considered in himselfe is all impure ; so the former place speaketh : but relatiuely considered in Christ , he is pure ; so the latter . 2. No man is pure in respect of the presence of corruption , but the godly are in respect of the efficacie and rule of it . Mark. 16.15 . The Apostles must goe out into all the world . Matth. 10.5 . They must not goe into the way of the Gentiles . Answ. Distinguish times , and the Scripture will be consonant enough : the former place is meant of preaching after Christs time ; the latter , while he was liuing on earth . Both are true , because the times are diuerse . Ioh. 3.17 . God sent not the Sonne to iudge the world . Ioh. 5.27 . The Father hath giuen all iudgement to the Sonne . Answ. The time of his abasement , at his first comming , when he came not to iudge , but to be iudged , must be distinguished from his second comming in glory and maiestie , to iudge the quicke and the dead : of this the latter . Exod. 20.15 . Thou shalt not steale : chap. 11.2 . Robbe or spoyle Egypt . Answ. A speciall commandement of God neuer opposeth a generall , but is onely an exception from it . So of Abrahams mentall slaying of his sonne . If a man of himselfe should steale or kill , it is sinne ; but if God bid , it is not . Malac. 3.6 . I am the Lord , I change not : yet it seemes he is changeable . Ier. 18.7 . Answ. The Scripture speakes not in the same respect : God changeth not in himselfe , but in respect of vs : hee is changed ( as the schooles speake ) non affectiuè , sed effectiuè , in respect of his work , not of his affection : for so there is no variablenes or shadow of change in him . Psal. 18.20 . Iudge mee according to my righteousnesse . Psal. 143.2 . Enter not into iudgement with thy seruant . Answ. There is a twofold righteousnes , one of the cause , another of the person : by this latter he will not be iustified by himselfe , but in the other he desires to be iustified : his cause was good , there was no such thing as they laid to his charge . If Iob would dispute with God , his owne cloathes would make him vncleane : but when he dealeth with his calumnious friends , he saith , I will neuer let goe mine innocencie ▪ till I die . Luk. 1.33 . — of his Kingdome there shall be no ende . 1. Cor. 15.24 . He shall deliuer vp the Kingdome to his Father . Ans. Luke speaketh of Christs Kingdome in respect of it selfe , the Apostle in respect of the administration of it . In the former respect it shall neuer be abolished , Christ shall alwaies haue a people to rule , alwaies a Lordship and Headship ; but he shall giue vp his Kingdome in respect of the manner and meanes of administring it , he shall not rule as now he doth , by Magistrates , Ministers , the Word , Sacraments , and other ordinances . Isa. 64.6 . All our righteousnesse is as filthy ragges . Ephes. 5.27 . The Church is called glorious , not hauing spot or wrinkle , or any such thing , but holy and without blemish . Both are true : the Prophet speakes of the Church militant , the Apostle of the Church triumphant . Act. 15.10 . Circumcision , and such like rites , are called heauy yoakes , which neither the Apostles nor their Fathers were able to beare . 1. Ioh. 5.3 . To them that loue God , his commaundements are not greiuous ; and his yoake is an easie yoake , Matth. 11.30 . Answ. They were intolerable in respect of the rigor wherein Moses propounded them , to be fulfilled : but not in respect of imputation ( of Christs righteousnesse , ) inchoation ( of inherent righteousnes , ) and acceptation , God accepting the will and faith , for the deed : Christ stood between those heauy burdens and vs , and carried away the curse of the law . Act. 15.27 . Circumcision is abrogated : yet Paul circumcised Timothie , chap. 16. v. 3. Answ. True , it was taken away as a Sacrament , but it was not yet honourably buried , and therefore it remained onely as a ceremoni e. Matth. 9.6 . The Sonne of man hath power to forgiue sinnes . Luk. 23.34 . Father forgiue them , they know not what they doe : why prayes he thus to his Father , if himselfe might forgiue them ? Answ. Though all the Persons in Trinitie forgiue sinnes , yet not in the same manner : the Father bestowes , the Sonne merits , the holy Ghost sealeth vp and applyeth remission of sinnes . Ioh. 10.29 . None of my sheep , no elect shall perish , none shall plucke them out of my hands . Iudas was elected , Matth. 10.4 . and yet perished , was the Sonne of perdition , Ioh. 17.12 . Ans. Election is twofold , either to life eternall , whereof Iohn speaketh , chap. 10.29 . and so Iudas was not elected : or to the office of Apostleship , and from this he fell . Ioh. 1.8 . He was not that light . Ioh. 5.35 . He was a burning and a shining light . Answ. It speakes not of the same light : Iohn Baptist was not the Sunne of righteousnesse , the Messias , that light that brought light in the world ; but he was a light , and gaue a notable testimonie to that light . Mic. 5.2 . Bethlehem was little among the thousands of Iudah . Math. 2.6 . Thou art not the least . Answ. The Prophet speakes of it as it was in his time , in it selfe , as it was of a little circuit and compasse : but the Euangelist , as it brought forth Christ the Sonne of God , the Messiah : in this respect it was great , which in it selfe was but of small estimate . Gen. 2.18 . God said , It is not good for man to be alone . Paul saith , It is good for a man not to touch a woman , 1. Cor. 7.1 . Answ. God speaketh so , 1. ratione medij , because of propagation : 2. remedij , to auoid fornication , and wandring lusts : 3. mysterij , because marriage should be a type of the vnion between Christ and the Church : 4. & adiutorij , because man wanted a fit helper . But the Apostle speakes not simply , but comparatiuely ; it is not so good as not to touch a woman : or it is good , that is , commodious in these times of persecution , when all the world raged against Christians , not to touch a woman ; it is not fit to haue the burthen of a family in such times . Againe , he speakes of such as himselfe is , such as haue the gift of continencie . Ioh. 10.27 . Reach hither thy finger , and thy hand , and thrust it into my side : yet , ver . 17. he saith to Marie , Touch me not . Why so ? Answ. Because Thomas must beleeue , and haue his faith helped , who professed he would not beleeue , vnlesse he might touch him ▪ but Marie beleeued , and did not neede this indulgence , shee would hold him with her , and haue the comfort of his bodily presence . Rom. 14.9 . — that hee might bee the Lord of the dead and liuing . Matth. 22.32 . God is not the God of the dead , but of the liuing . Can God bee the God of the dead , and not the God of the dead ? Ans. Christ speakes not simply as the Apostle doth , but in the sense of the Sadduces , and by an hypothesis of their surmise : as if he should say , God is not the God of such dead , as you surmise shall neuer rise againe : but because they are indeede to rise againe , God is their God. Another rule to be obserued in reading , to get the true sense of Scripture , is this : If any place seeme to vphold sinne directly , it must be expounded by a figure ; as , 1. King. 18.27 . Cry aloud , for hee is a God , either asleepe , or in a iourney , or pursuing his enemies . Here is a manifest Ironie . Matth. 26.45 . when Christ tooke his Disciples asleepe the second time , after he had commaunded them to watch , he saith , Sleepe on ; which was a sharpe reprehension of their dulnesse . The like may be said of these places , Iudg. 10.14 . 1. King. 22.15 . Eccles. 11.9 . Mark. 7.9 . In all doubtfull places , let vs euer receiue that exposition , which is according to the analogie of faith : Rom. 12.6 . If any man prophesie , that is , haue a gift of interpreting , let him interpret according to the analogie of faith : so that if the letter of a Scripture crosse the analogie of faith , that is , agree not with the summe of the doctrine of faith , contained in the Decalogue , Creed , and Lords prayer , it must be vnderstood by a figure . As for example : Where the text saith , This is my body ; seeing the literall sense fighteth with the Article of faith , by which we beleeue that Christ is ascended into heauen , and sitteth at the right hand of God , till he returne to iudge the quicke and the dead , it must be vnderstood in the figure , vsuall to Sacraments , by which the thing signified is put for the signe : and contrariwise . So , Luke . 7.47 . Many sinnes were forgiuen her , for shee loued much : to gather hence merit of remission for our workes of charity , with the Papists , is against the ground of faith , by which we beleeue remission of sinnes , which is directly opposite to merit . Great diligence must be vsed to discerne the right scope of the place doubted of ; which beeing neglected , makes way to manifold errours . See an instance : The good Samaritan shewed mercie to the man that fell among theeues , and was left halfe dead , and wounded . Now to gather hence , with the Papists , that men are but halfe dead in sinne , and beeing a little holpen by grace , are able to worke out their saluation , is to misse the cushion , and wander beyond , and beside the scope of the place ; which is , to shew who is our neighbour , and what charity binds vs to , and not what we can doe of our selues . Besides , beeing a parable , it prooues nothing besides the maine scope . Else one might hence prooue , that of all men Priests and Leuites are most vnmercifull , and that there is chance . If a doubt rise out of a promise or threat , know that they are all conditionall , although the condition be not expressed . Yet fortie dayes , and Niniue shall be destroyed ; with a secret condition , except Niniue repent . So a promise of long life is made to the godly , and yet they often die young : therefore a secret condition must bee vnderstood , thus , vnlesse God see it better for them to take them away young from the euill to come . Isa. 38.1 . Set thy house in order ▪ for thou shalt die , and not liue : yet Hezekiah liued fifteene yeares afterward : therefore there must be vnderstood the condition of Gods will , which was concealed . Gen. 20.3 . God said to Abimelech , Thou shalt die for the woman , yet he died not : the exception was , Vnlesse thou restore her . See this rule at large in Ezek. 33.13.14 . Neither sticke too fast to the letter , nor yet insist too much in allegory or metaphors . The Iewes greatly sinned in the first , and are yet held from their conuersion by this plot of the deuill . For as the multitude of them in the Prophets time , while the Ceremoniall law stood in force , stucke to the outward ceremony and letter , and offred sacrifices and beasts , and did such things as were commaunded , but went no further ; they washed the outside , but not the inside ; they offred the blood of beasts ▪ but rose not so high as the blood of Christ ; they killed the bullockes and sheep , but not their sinnes , nor tooke notice of that mortification of corruption , which these would haue put them in minde of : So at this day , reading the prophesies of Christs spirituall kingdome , set out vnder the types of most flourishing temporall kingdomes , they sticke in the letter and loose the sense , denying the Messiah to be come , because they see not that flourishing estate and temporall happinesse , which they grossely and carnally imagine . This was the iudgement of God vpon Origen , who was in such extremities in both these , that although his wit serued him to turne all the Scripture almost into allegories , yet he stood most absurdly to the very letter : as in that of Matth. 19.12 . Some haue made themselues chast for the kingdome of heauen : he foolishly interpreted the place , and made himselfe be made chaste by men , not discerning Christs distinction , who speakes of three sorts of Eunuchs , some so borne , some violently cut and made so by men , some voluntarily by repressing their lusts , abstinence , temperance , &c. this last he confounded with the former . And hee might aswell haue pluckt out one of his eyes , because Christ saith , It is better to goe into heauen with one eye , &c. So on the contrary , many heretikes haue defended their heresies onely by translating of Scriptures into allegories . The Apostle speakes of such as denying the resurrection of the body , turne all the testimonies of the resurrection into an allegorie , meaning thereby onely the spirituall resurrection of the soule from sinne . Of which sort was Hymeneus and Philetus , who destroyed the faith of certaine , saying the resurrection was past alreadie , 2. Tim. 2. v. 17. And of this sort are the Familists at this day . The Papists denying the marriage of Ministers , hearing the Apostle say , that a Bishop must be the husband of one wife , turne it into an allegorie ( I had like to haue said , a iest : ) He must , they say , be the Bishop of one Bishopricke ; as though his children must not be gouerned in his owne house , which is plainely distinguished from his Diocesse , 1. Tim. 3.4.5 . Thus they defend the sacrifice of the Masse , by Gen. 14.18 . where it is said , that Melchisedec brought forth bread and wine to Abraham , and hee was the Priest of the high God : with them this must needes signifie , that the Priest offers Christ to God , for the sinnes of quicke and dead . In euery small diuersity and difference in numbers , which are historically mentioned , we must not suspect errour in the Scripture , but our owne ignorance . Act. 7.14 . All the soules which came with Iaacob into Egypt , were seuentie fiue : but in Gen. 46.27 . they were seuentie soules . Here are fiue ods . Some say , Luke followes the translation of the Septuagint , which was famous and of great authority , and would not bring his history in disgrace for so small a difference . I doubt not but Luke , and Steuen , and Moses agreed . Mr. Iunius thinkes that Steuen mentioneth the foure wiues of Iaacob , and his two sonnes , Er and Onan that were dead , excluding Iaacob himselfe ; but they came not into Egypt . Caluin and Beza thinke there was some errour in the writers : which is not vnprobable , seeing in writing the Greeke , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying fiue ( beeing in the margent ) might easily creepe into the text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth all . And thus both Moses , and Steuen , and Luke may be reconciled , who both likely wrote seuenty . But howsoeuer , according to our rule , the Spirit of God often in setting downe numbers , vseth the figure Synecdoche , a part for the whole , and in a diuers respect putteth downe a greater or lesse number . As for example : 1. King. 9.28 . Salomon sent his seruants , who tooke from Ophir 420. talents of gold : 2. Chron. 8.30 . he tooke thence 450. talents of gold . Here is 30 talents ods . Answ. They receiued of King Hiram 450. which they brought to Salomon , partly in substance , as the 420. partly in account , much beeing spent about the charge of the nauie , euen the 30. talents . 1. Sam. 13.1 . Saul raigned two yeares ouer Israel : whereas he raigned forty yeares , Act. 13.21 . Answ. He raigned two yeares well , de iure , lawfully : but beeing reiected from beeing King , the other are not numbred . Iunius vpon this place prooues this interpretation by foure arguments . Matth. 17.1 . Christ tooke Peter and Iohn the sixt day after : Luk. 9.22 . eight dayes after . Answ. Both are true in a diuerse respect : Matthew accounts onely the intermediall dayes , not the two extreame peeces ; Luke accounts them all . Sometimes some numbers are cut off for breuity , and to make the number runne more full and round : as in Iudg. 20.46 . of the Beniamites were slaine fiue and twentie thousand ; here wants an hundreth , as appeares v. 35. for the foresaid reason . 2. King. 15.33 . Iotham was 25. yeares old when hee beganne to raigne , and he raigned 16. yeares in Ierusalem : yet it is said in the 30. verse , in the twentieth yeare of Iotham the son of Vzziah . Answ. The former text speakes of the yeares that Iotham raigned for himselfe : but he had raigned 20. yeares in his fathers time , beeing strucke with leprosie for medling with the Priests office ; and all the yeares he raigned in his fathers life time are counted to his fathers raigne ; for he was not Rex for that time , but prorex . The like rule also we must obserue in diuersities of names and places , if we would not sticke in the sand . As in this example : Matth. 27.9 . It was fulfilled which was spoken by the Prophet Ieremy : whereas it was spoken by Zacharie , c. 11.13 . and not by Ieremie . Many learned men trouble themselues more then needs in reconciling this place . 1. Some say , that S. Matthew ioynes together both one place in Ieremie , c. 18.1.2.3 . of the potter , and this of Zacharie , 11.13 . But there is little or no agreement betweene them . 2. Some say , that it is not in Ieremies writings that are Canonicall , but in some Apocryphall writings of Ieremy , which the Iewes had , and which Chrysostome confesseth he saw wherein these words were . But it is not likely , that the holy Euangelist would leaue a Cononicall text , and cite an Apocryphall ; or giue such credit to that , or seeke to build our faith vpon it . And by our rule that booke should be Canonicall . 3. Some say , that Matthew forgat , and for Zacharie put downe Ieremie : but with more forgetfulnesse , that holy men writ as they were mooued by Gods Spirit . This errour Erasmus takes hold of , from Augustine , who in his third booke concerning the consent of the Euangelists , chap. 7. defendeth and excuseth this errour . 4. Some thinke it the errour of heedlesse writers , who might easily so erre : but all the oldest copies , and the most ancient Fathers haue the name of Ieremie . 5. Some say , that Zachariah beeing instructed and trained vp with Ieremy , did deliuer it by tradition from Ieremy , and so Ieremy spoke it by Zachariah : which might be true , because it is said in the text , As was spoken by Ieremie , not , written . But 6. the most compendious and likely way of reconciling is this , that Zachary and Ieremy was the same man , hauing two names , which was very vsuall among the Iewes : as Gedeon was called Ierubaal and Ierubesheth , Salomon was called Iedidiah , Iethro was called Hobab and Reuel , Iehoiacim Ieconias and Coniah , Hester was called Edissa , Simon Peter Cephas and Bar-iona , Matthew was called Leui , Ierusalem Iebus and Salem , &c. These are such rules as not only the learned ( who besides these haue the benefit of arts and tongues , the knowledge of phrases , the benefit of disputation , and the like , ) but euen the simplest may make good vse of : 1. To vnderstand the Scripture aright , and so discouer the subtilty of Satan , and seducers . 2. To conuince errour , and let others see their errours , and so gently lead them backe into their way againe . 3. They be great meanes to iustifie the truth , and glorifie God. 4. Practisers of them haue comfort in themselues , that they are louers of the truth , and desire to find it , euen with much labour and industry . 5. The want of this diligence and study of Scripture , is the very cause , that so many stagger and doubt of our religion , & are so indifferent that they cannot tell whether to leane to Papists or Protestants , and so hold doubtfull to their death . Yea , and many goe away and fall off from vs , and depart to Antichrist● which is a iust iudgement of God vpon them , because they were so farre from receiuing the truth in the loue of it , as they would neuer take paines to search into the Scripture , which witnesse of the truth . WE are now come to speake of the allegation it selfe , and the force of the reason , taken out of Deuter. 6.16 . where the Israelites are forbidden to tempt the Lord , as in Massah . How they tempted him in Massah , is set downe in Exod. 17.7 . beeing in want of water and distresse , they contended with Moses , and said , Is the Lord amongst vs ? 1. They doubted of his power , and so would trie whether he could giue them water in this their want : for the word nasah , properly signifies to make triall ; as Dauid is said not to haue tried and prooued before to goe in armour , 1. Sam. 17.39 . where the same word is vsed . 2. They doubted of the truth of his promise , not beleeuing him to be amongst them , as he had promised , vnles he would shew them in all hast some signe of his presence , in present supply of their necessitie ; and therefore they say , Is God amongst vs ? Now marke how aptly and wisely our Lord and Sauiour applieth this place . I. In his choise : he is now on the pinacle , and in a dangerous place , and well knowes that this prohibition was a fitter place to study and meditate on , then those large promises in that most comfortable Psalme . For howsoeuer all Scripture is profitable and diuine , yet some Scriptures fit some persons , and some occasions , better then other . It is a true and comfortable promise , Isa. 1.18 . Come , let vs reason together , though your sinnes were as redde as scarlet , &c. But for a man not truely humbled , the threats of the law are fitter to meditate on : neither doth the Lord so inuite the Iewes till they be humbled . It is true , God heares not sinners : but such a place is not so fit to be meditated on , and applyed by such as are seriously beaten downe alreadie in the sight and sense of sinne . Hee that prouideth not for his family , is worse then an infidell : a true and holy speach : but if a couetous man apply it , it hurteth him , he hath other places to study on ; as , Beware of couetousnesse : and , couetousnesse which is idolatrie , is one of the sinnes which shuts out of heauen . The holy heart of Christ could equally meditate and apply all Scripture ; but by this his choise , he would teach vs to make choise according to occasions . II. In direct meeting the deuils drift , which was to mooue Christ to vaine confidence , and make tryall whether he was the Sonne of God , or God his Father , by throwing himselfe downe . Comparing this place with the former , hee shewes him , that it giues him no leaue to cast downe himselfe : for this were not to trust God , but to tempt God , as the Iewes did in Massah : but I doubt not of my Fathers power , and therfore I need not trie it . I distrust not the truth of his promise , and presence with me , what need I make triall of it ? I haue a commandement , which I must not separate from the promise , as thou doest . Thou pretendest a promise , but no promise extends to the breach of any commaundement , but hath his ground and dependance vpon some commaundement or other . Thou wouldst haue me cast my selfe downe , and promisest helpe , but no promise can secure him , that attempteth that wherein hee tempteth God , as this action would . In the words are , 1. the person that must not tempt , Thou : 2. the person that must not be tempted , The Lord thy God : 3. the action of tempting , not tempt . I. The person , Thou . Some thinke that the pronoune [ Thou ] is to be referred to Satan ; and [ the Lord th● God ] to Christ himselfe , as though Christ had said , Thou shalt not tempt me . But , 1. It was neuer written , that Sathan should not tempt Christ : if it had , it had been false . 2. It is a negatiue commandement of God , directed to his people , which bindes all persons , at all times , in all places ; and not to be restrained to this occasion . 3. Satan was irrecouerably fallen from the Couenant of grace ; and so , although Christ was his Lord in respect of his power , yet not his God in respect of the Couenant of grace , which those words haue speciall respect vnto . 4. Satan proceeds to tempt him still , and therefore that is not the meaning . 5. Christ in this humble estate would not manifest himselfe , much lesse call himselfe Lord and God. II. The person who must not be tempted . The Lord : if he bee a Lord , he must be feared , obeyed , honoured , not tempted or prouoked . Thy God : though he be my God and my Father , I must not presume , I must not abuse my Fathers goodnesse and prouidence where no need is . A loyall subiect will not presume vpon the clemencie of his Prince , to breake his lawes , or a louing child vpon his fathers goodnesse to offend him . III. The action of tempting . To tempt God , is to prooue and try God ( out of necessitie ) what he can doe , or what he will doe , and whether he be so good , so mercifull , so iust , as his word and promise say he is : so , Heb. 3.9 . Your Fathers tempted me , and prooued me , and saw my workes . The mother of this sinne is infidelitie and vnbeleefe , 1. of Gods power , as if his arme were shortened : 2. of his goodnes , as if he were not so carefull of his chosen as he is . For else what need I trie that which I were assured of ? The issue of it , or the branches that shoot from this root , are put foorth , 1. In iudgement . 2. In affections . 3. In counsels and actions of life . 1. In iudgement and matter of doctrine , to preferre our owne conceits aboue the word of God , whereof the Apostle speaketh , Act. 15.10 . Why tempt yee God , to impose a yoake vpon the Disciples neckes , which neither our Fathers nor we can heare ? as if he should say , Why doe you of the circumcision , vainly swelling and trusting in your own strength , falsly conceiue and teach without warrant , to anger the Lord with , that by the fulfilling of the lawe ye can attaine saluation , binding vp the power of God to the law as necessarie to saue men thereby ? what an intollerable yoake is this , which no man is able to beare ? What shall we thinke then of the Papists doctrine , who lay the same yoake vpon mens shoulders ? What is their whole religion but a plaine tempting of God , and a prouoking of his anger , while they lay on men the yoake of the Law ? This is the sinne of all other heretikes , who like the Pharisies , set the word of God behind their owne inuentions , and properly and directly fight against faith , which leaneth it selfe wholly vpon the word of God. Faith lookes at Gods constitutions , it suffers not iudgement to arrogate aboue Gods iudgment ; it beates downe humane wisedome and reason , and brings the thoughts and reasonings into the obedience of God. It teacheth not impossibilities , as they of the circumcision , and Papists do at this day . II. In affection : 1. By diffidence and distrust . Psal. 78.18 . They tempted God in their hearts , in requiring meat for their lust . Here were many sinnes in one : 1. a murmuring and grudging at their present estate : 2. a tempting of Gods power , Can God prepare a table in the wildernesse ? v. 19. 3. a denyall of his presence ; If God were amongst vs , he would prepare vs a table : 4. making hast , and appointing of time , and place , and the manner of helping them ; hee must now , in the wildernesse set vp a table : 5. wantonnesse , hauing sufficient and necessarie Mannah and water , by an immediate hand of God , they must haue meat for their lust . 2. By curiositie , when men vainely desire extraordinarie things , and neglect ordinarie , and must haue such signes as they list , either out of meere curiosity , as Herod would haue a signe onely to please himselfe in some rare sight ; or in pretence of confirming them in the truth , as the Iewes , when Christ had sufficiently confirmed his heauenly doctrine with powerfull miracles , they reiected this , and must haue a miracle from heauen , Matth. 16.1 . Quest. Is it not lawfull to aske a signe ? did not Gedeon , Iudg. 6.17 . and Hezekiah aske a signe , and Moses , and it was graunted ? Answ. Yes , it is lawfull in foure cases . 1. When God offers a signe , we may require and aske it , as he offred one to Hezekiah : and not to require it is a sinne , as in Ahaz , who when the Lord bade him aske a signe , he saith , hee will not aske a signe , nor tempt the Lord , Isa. 7.11 . But he tempted the Lord now not in tempting him , and greeued him much , v. 12. 2. When an extraordinary calling and function is laid vpon a man , he considering his owne weakenesse , and the many oppositions which he shall meet withall in the execution of it , may for the confirming of his faith , demaund a signe : and this was Gedeons case , who of a poore man of the smallest tribe of Israel , was extraordinarily called to be a Iudge and Ruler . Or when such an extraordinary worke or calling is to bee made manifest to the world to be from God , for the better prospering of Gods worke , a man may desire a signe , as did Moses Exod 4. and Elijah . 3. When God giues an extraordinary promise to his seruants , of effecting something aboue all they can see or expect , he pleaseth to condescend to their weaknes , and for confirming of their faith he heares them asking a signe : as Hezekiah beeing extraordinarily restored , seeing 1. his owne extreame weaknesse ; and 2. the word of God passed , Set thy house in order , for thou shalt not liue but die , required a signe : and God affoarded him an extraordinary one . The Virgin Mary had such an extraordinarie promise as neuer was , to be a mother without the knowledge of man ; she asked how that could be : God gaue her a signe , saying , Thy cousin Elizabet hath conceiued , and shall beare a sonne , and so shalt thou . 4. When an extraordinary testimony to a new forme of doctrine is requisite , extraordinary signes may be required . As for example : The Gospell at the first publishing of it , was ioyned with the abolishment of all the ceremoniall law , and all the ordinances of Moses , and bringing in a new religion ( in respect of the manner ) through the world , against which both Iewes and Gentiles could not but be deadly enemies . Now the Apostles did desire and obtaine the power of working many signes and wonders , of healing , killing , raising the dead , commanding deuills , and the like . But to aske a signe out of these cases , is a prouoking and tempting of God : as 1. out of diffidence or malice , as the Iewes bade Christ come downe from the crosse , and they would beleeue him , assuring themselues he was neuer able to doe that . 2. For curiosity and delight ; as Herod desired to see some meruaile ; or for satisfying our lust , as Israel . 3. For our owne priuate ends , not aiming directly at Gods glory , and deniall of our selues ; as the Iewes followed Christ not for his miracles but for their belly , and the bread : and the Virgin Mary herein failed , requiring a miracle of Christ , rather for a preuention of scandall for the want of wine , then the manifesting of Christs glory ; for which Christ checked her : for it was a priuate and light respect , to which miracles must not be commaunded , Ioh. 2.4 . 4. for confirming of that doctrine and authority , which is sufficiently confirmed already ▪ Ioh. 2.18 . Shew vs a signe , why thou doest these things , why thou whippest out buyers and sellers out of the Temple . He shewes them none , they tempt God herein ; was not the whipping of them out , and the authority he had shewen , signe enough of his diuine authority ? did not he solely and alone ouerthrow and turne out a number of them without resistance ? did not he by his word challenge the Temple to be his Fathers house , and himselfe the Sonne of God ? Hauing thus confirmed his authoriry by this signe , he would shew them no other . Thus the Papists as a Pharisaicall seede tempt God , looking for more miracles to confirme the same doctrine , which Christ and his Apostles haue sufficiently confirmed by many and powerfull miracles . When they prooue that wee teach another doctrine , we will shew them other miracles . III. To tempt God in action , is thus : 1. To enter vpon any thing without a calling : for that is to step out of our way , when we doe that which we haue neither word nor promise for : this is in the text . 2. To walke in a course of sinne , and liue in our wickednes , especially when the Lord by blessings mooueth vs to repentance . Malach. 3.15 . They that worke wickednes be set vp : who be they ? in the next words the Prophet sheweth , saying , They that tempt God are deliuered . So as all wicked persons are tempters of God. 3. To presume vpon extraordinary meanes , when ordinary meanes may be had : thus the 3. worthies of Dauid tempted God , that went for water in danger of their liues , whereas they might haue had it nearer in safety , 2. Sam. 23.15 . but when they brought it to him , he considered how they had sinned to satisfie his sinnefull desire , and would not drinke it . And this is the tempting of God , intended in this place , to flie downe refusing the staires . 4. To runne into places , or occasions of danger , in soule or body , is to tempt God ; as to runne into wicked company , or exercises . Peter , notwithstanding Christ foretold him of his weaknes , yet trusted of his owne strength , and went into Caiaphas his hall , and seeking the tempter found him , and himselfe too weake for him . Our Sauiour would here teach vs what a dangerous sinne it is to tempt the Lord , it beeing so absolutely forbidden the people of God , not onely in the olde Testament , but in the newe . 1. Cor. 10.9 . Neither let vs tempt Christ , as some of them also tempted him . For 1. It is a plaine contempt of the Lord in his prouidence and constitutions , when a man either neglecteth the meanes , which God hath appointed to bring forward his purposes , or betaketh himselfe to such meanes as God hath not appointed . 2. It is a manifest argument of infidelity , and hardnes of heart . When a friend promiseth mee to doe me good at my need , or to stand by mee in time of danger , I will feigne a need or danger , to trie whether he will be as good as his word or no ; what doth this but imply a suspition in me , that my friend will not be as good as his word , therfore I will trie him before I need him ? And thus he deales , that will needlesly tempt God. 3. No relation betweene God and vs may encourage vs to tempt him . He is our Lord , a strong God : doe wee prouoke the Lord ? are wee stronger then hee ? 1. Cor. 10.22 . Let not the Princes of the Philistims dally with Sampson , for he is strong and will reuenge himselfe by pulling the house ouer their heads : the Lord is strong and mighty , Sampsons strength was but weaknes to him , therefore let not vs tempt him , least we goe away with the worse , as the Philistims did . He is our God , euen a consuming fire , Heb. 12.29 . it is no safe dallying with fire . He is our father , therefore we must feare him as Iaacob knowes Isaac is his father , yet is afraid to goe to him disguised , least ( said he ) I seeme to my father to dally or mocke . 4. The greatnes of this sinne will appeare in the greatnes of his punishment . It cost good Iosiah his life , 2. King. 23.29 . He would trie what he could doe against Pharaoh Necho , when he was admonished of the Lord , not to goe against him . For this sinne the Lord sware that not one of the Israelites aboue 20. yeares old should enter into Canaan . It cost the liues of 600000. men , besides women , who for tempting God , were destroyed of the destroyer , 1. Cor. 10.9 . Good Zacharie for not beleeuing the Angell , which came with tidings of a sonne , was strucke dumb for requiring a signe . Euen the best , if they tempt God , shall not carrie it cleare away . Obiect . Psal. 34.8 . Taste , and see how good the Lord is : and , Rom. 12.2 . prooue what that good and acceptable will of God is . Answ. There is a twofold knowledge of Gods goodnes : 1. speculatiue , by which we know God to be good in himselfe and to vs : 2. experimentall , in something not reuealed . The places alleadged speake of the former , onely this latter is a tempting of God. This serues to discouer vnto vs , our fayling against this doctrine , and that euery of vs cannot so easily put off this sinne as we thinke for . 1. Is it not ordinary amongst vs , that read the word , and of Gods power therein ? we heare his promises , we taste by experience how good and bountifull God is , and yet in any strait , in euery danger , we can be ready to tempt him as in Massah , saying in our hearts , Is God with mee ? doth God regard mee ? am I not cleane cast out of sight ? can I euer be holpen , and swimme out of this distresse ? Thus the vnbeleefe of our hearts is ready to make God a liar . When there was a maruellous great famine in Samariah , and Elisha said , To morrow at this time two measures of barely shall bee at a shekel , and a measure of fine flower at a shekel : a Prince answered , If the Lord would make windowes in heauen , could it bee so ? hee answered , Thine eyes shall see it , but thou shalt not eate of it . And hee was troden in peeces in the gate for his vnbeleefe . 2. King. 7. ver . 19. 2. How generally are we in loue with our sinnes , which out of Malachi , we haue shewed to be a tempting of God ? God hath powred abundant mercies vpon vs the people of England , yet we goe on to prouoke and tempt him ; the more his mercies , the more our sinnes : how can this abusing of goodnes but heap vp wrath against our selues . Can there bee a greater tempting of God in his iustice , then to goe on and trade in sinne without repentance , presuming that God will not punish vs ? What a number of notorious wicked persons are resolued to adde drunkennesse to thirst , and sinne to sinne , and yet at last meane to be saued ? 3. How hardly can we be kept from wicked companies and occasions ? Though we be warned by Christs voice speaking in the word , as Peter was , yet we thrust into Caiaphas his hall , and the Players hall , which is the deuills schoole , and will not auoide occasions , till the ende of sinne bring sorrow and bitternesse incurable . How easily doe men loose the watch ouer themselues , against their owne resolutions , and the motions of Gods word and Spirit ? when they might redeeme their precious time , gained from their speciall calling to the generall , in reading , meditating , praier , &c. presently the deuill thrusts them out of both callings , to gaming , drinking , or bowling , or such vnprofitable exercises . Oh when God layes you on your death-bed , this one sorrow ( if God euer giue you sense of your estate ) will be ready to sinke you ; that you haue loosely and vnfruitfully parted with your time , and now you cannot buy an afternoone to bewaile the losse of many in , with all your substance . 4. How prone are we to venture and rush vpon any thing without a calling , or without a warrant ? as when men cast themselues into vnnecessary dangers , hoping that God will deliuer them . Many runne on an head into vnlawfull contracts , without care of any word to guide them . Others strike the hand , and vndoe themselues by suretiship . Others cast off profitable callings , and betake themselues to vnprofitable and hurtfull ; as vsurers , and their bawds ; and keepers of smoake-shops . And some will runne vpon ropes for praise or profit . In all this men are out of their way , and in a course of tempting God. Would a man cast himselfe into the sea , in hope he should neuer be drowned ; or on a perswasion hee should neuer be burnt , cast himselfe into the fire ? Wee hauing stayres , are prone to leape downe : Christ our Lord would not do so . 5. How common a thing is it both in matters of soule and bodie , to seuer the meanes from the ende , which is a plaine tempting of God , as our Sauiour here calleth it ? Euery man hopes to goe to heauen , but neuer seekes the way . What a number will be saued by miracle ? for meanes they will vse none : faith , repentance , knowledge , mortification , sanctification , they are strangers , yea enemies vnto . God fedde the Iewes miraculously in the wildernes , not in Canaan , not in Egypt where meanes were . Christ fed many people by miracle in the wildernesse , but beeing neere the city , he bought bread , Ioh. 4.8 . God will neuer feed thee with the heauenly Mannah by miracle , where the meanes are to be had , but are neglected . How many will either be saued as the theefe was on the crosse , or they will neuer be saued ? they make their saluation but an houres worke , and make as short a matter of it as Balaam , who would but die the death of the righteous . What a tempting of God is this , as if a man would adde his oath vnto Gods , that he shall neuer enter into his rest ? Christ hath sufficiently set forth his diuine power by that example of him on the crosse ; he need not , nor will not doe it againe , in sauing thee by miracle . It is a better argument , Christ saued the theefe at the last houre on the crosse , therefore he will not so saue me , then otherwise . What a common sin is it to neglect the meanes , and despise the word , as a weake and silly meanes , as the Preachers be silly men ? Oh , if we had greater meanes , some man from the dead , or some Angel from heauen , or some miracles , we could be better perswaded . A great tempting of God : as though his wisedome had failed in appointing sufficient meanes for the faith of his people . Christ reprooued this infidelitie , Iob. 4.48 . Except ye see signes and wonders , ye will not beleeue . Notably Luther : If God should offer me a vision , I would refuse it , I am so confirmed in the truth of the word . How commonly doe men stand out the threats of the word , plainly denounced against their sinne , euen in their owne consciences ; which is nothing but to tempt God , and try whether he will be so iust and strict ? In the things of this life men tempt God many wayes . 1. Idle persons are tempters of God , that for working might releeue themselues and theirs , but they will not , and yet hope to liue : whose presumptuous tempting of him , God reuengeth either by giuing them ouer to stealing , and so they fall into the Magistrates hand , or he hardens mens hearts against them , that they finde not that good in an idle and wandring life which they expected . These must haue water out of a rocke , and be extraordinarily fed , thrusting themselues out of the ordinary course which God hath put all flesh vnder : viz. By the sweat of thy browes , thou shalt get thy bread . 2. The omitting of any ordinarie meanes of our good , or ouer-prizing of any meanes , is a tempting of God to take them from vs , and a reuenging of the abuse . Hezekiah , though the Lord say he shall liue 15. yeares , must not omit meanes , but take drie figges , and lay to the apostem . Asa must not trust to Physicke : for then he shall neuer come off his bedde . 3. In our tryalls when wee murmure , grudge , make hast , or vse vnlawfull meanes , we tempt God , and incurre this great sinne . So as none of vs can wash our hands of it , but it will sticke with vs : and we had need daily to repent of it , because it daily thrusts vs vnder the displeasure of God. Labour we to nourish our confidence of Gods power and mercy , which is an opposite vnto this sinne , and striue against it . Quest. By what meanes ? Answ. By obseruing these rules : 1. See that in euery thing , thou hast Gods word and warrant for that thou doest : say not , I hope I may doe this or that ; but I know I may do it . If thou hast a word , thou maiest be bold without tempting God : that is the ground of faith , and tempting of God is from infidelitie . Act. 27.34 . when Paul was in extreame perill , he tells the marriners , they should come safe to land . Why , what was his ground ? euen a speciall word ; the Angell of God told him that night , that none should perish . 2. Walke with God as Enoch , prouoke him not by sinne , then maiest thou pray vnto God , and secure thy selfe vnder his wing in danger without tempting him . So long as a man hath a good conscience with Paul , and an vpright heart with Hezekiah , he may be bold with God , and reioyce in himselfe , and assure himselfe that Gods power and iustice is his ; he will not sinke in trouble , nor say , Is God with me ? 3. Vse the meanes conscionably , which God hath appointed for the attaining of good ends . Paul had a word , that they should all come safe to land ; yet they must not cast themselues into the sea , nor goe out of the ship . Neuer did any promise of God make the godly careles in the meanes . Daniel had a promise of returne out of Babylon after 70. yeares , and knew they should return : and turning the booke , and finding the time expired , he vseth the meanes , and is diligent with fasting and prayer , that God would accomplish his word , Dan. 9.2 . Iaacob had a promise of God , that he should returne into his countrey , he knew all the deuills in hell could not hinder the promise ; yet seeing his brother Esaus wrath was a stoppe or barre , he vseth meanes to remooue this let ; hee goes to God , and wrastles with him by prayer , then he sends his presents , and orders his droues with all the wisdome he could ; and by this means preuented the danger . Christ himselfe hauing staires will vse them . Remember for spirituall life and naturall , he must eate that would liue : for spirituall warre and temporall , he must carrie his weapons that would ouercome : for earthly and heauenly haruest , he that would reape must sowe . The sicke needes the Physitian . In our earthly or heauenly ●rauell , let vs with Iaacob preuent whatsoeuer lets would hinder vs from our country , or the end of our way . 4. Whether thou seest meanes or no , subiect thy will to Gods in all things . If he kill thee , yet trust in him still . Dauid in the want of meanes of comfort , said , Behold , here am I , let the Lord doe whatsoeuer is good in his eies . The three children seeing no meanes of escape , escape , ●nswered the King thus , Our God is able to deliuer vs ; and if he will not , yet wee will not worship thy image : we are sure of his presence , either for the preseruation of our bodies , or the saluation of our soules . VERS . 8. Againe , the deuill tooke him vp into an exceeding high mountaine , and shewed him all the Kingdomes of the world , and the glorie of them : 9. And said vnto him , All these will I giue thee , if thou wilt fall downe , and worshp mee . NOW are we come by Gods assistance , to the third and last Temptation of our Lord and Sauiour , which at this time hee sustained , and powerfully vanquished . For although our Sauiour had twice repelled his violence alreadie , yet notwithstanding Satan continues his assault . [ Againe , ] Whence we may note , the importunitie of Satan against Christ and his members , in temptation to sinne . That he is restles herein against Christ , appeares in that hee dares set vpon him here againe , and againe , and the third time , euen so long as he hath any leaue giuen him . And after this our Lord himselfe lead not a life exempted and freed from temptation : for , Luk. 4.13 . Sathan left Christ but for a season . And for his members , we may see in Iob , how many armies of temptations he would haue oppressed him withal : one could not finish his tale of dismall tydings , till another came and ouertooke him ; euen as one waue in the sea , ouertakes another . And in Ioseph , how did he stirre vp the hatred of his brethren against him ? not content with that , they must cast him into a pit ; and there he must not rest , but be drawne out either to be slaine , or at least sold to the Midianites : beeing in Potiphars house , how was he euery day tempted by his wanton Mistresse ? refusing that folly , how was hee hated of her , and cast into a dungeon by his Master ? and there he lay a long time , till the time came that Gods word must be verified for his aduancement . 1. Because he is eagerly set vpon the destruction of mankind , & therefore will be hardly repulsed : he seeks continually to destroy , and leaues no stone vnturned . 2. He hopes at least by importunitie to preuaile , and by continuance of temptations to break those whome at first hee cannot foyle . Well hee knowes , that instance and multiplying of temptations , may driue euen strong Christians sometimes to be wearie and faint in their minds . And the rather , because he knows the state of Gods children is not alike , but as often in their bodies , so the strength of grace in their soules is sometimes weakened and abated . 3. His policie is oftentimes to make one temptation a preface , and step to another ; and a lesser way to a greater . For , 1. considering Christs hunger , it seemes small to make stones bread : 2. but a greater sinne then that , to cast himselfe downe , when there is no need : 3. but the greatest of all , is plaine idolatrie , Worship me . 4. If one kind of temptation will not take so well , he turnes to another : as here , If Christ will not distrust , let him presume ; if neither , let him be couetous . To teach vs to beware of securitie , seeing Satan takes not any truce , but as a raging powerfull enemie , desperate and yet hopefull of victorie , will not be repulsed , but assayle vs againe and againe . Yea , though we haue once and againe ouercome his temptations , as Christ had done , yet must we stand on our watch still : for he will set afresh vpon vs. And why ? 1. This is the Apostles counsell , 1. Pet. 5.8 . because Satan is a continuall enemie , therefore we must bee sober and watch . 2. Where he is cast out , hee seekes re-entry , Matth. 12.24 . 3. Though God of his grace often restraine his malice , it is not to make men secure , but to haue a breathing time to fit themselues better for further triall . 4. Securitie after victorie in temporall war , hath prooued dangerous , and hath lost more then all their valour had wonne ; as the Amalekites hauing taken a great spoyle of Dauids , and burned Ziglag , sitting downe to eate & drinke , and make merrie , were suddenly surprized and destroyed by Dauids sword . But in the spirituall combate , securitie is much more deadly . 5. It is the wisdome of a wise Pylot in a calme , to expect and prouide for a storme , and in a troubled sea , after one great billow to expect another in the necke of it : Euen so , while we are in the troubled sea of this world , it will be our wisedome to looke for one temptation in the necke of another . And seeing it is with vs as with seafaring men , who by much experience haue learned , that in the trouble of the sea , the greatest danger and tossing is towards the hauens , where there is least sea roome : therefore let vs towards our end , in sickenes , and towards death , looke for Sathan● strongest assaults , and in the meane time prepare against them . Yea , let vs learne to prepare against all kinds of temptations , as our Sauiour here resists all kinds in these three generall ones , and herein teacheth vs so to doe : for , shall Satan dare to renew so many temptations against our Lord , and will he spare any of his members ? Here is a ground of comfort for Gods people , who , when temptations come thicke vpon them , are often dismayed as though God had forsaken them , and so grow weary of resistance ; yea , and not sieldome they grow into words of impatiency , Neuer were any so molested as they . Good Dauid said once , This is my death , and , all men are lyars , euen all Gods Prophets that told him he should be King : there was no way but one , he must one day fall by the hand of Saul . But be of good comfort , and possesse thy soule with patience : for 1. No temptation takes thee , but such as befalleth man , 1. Cor. 10.13 . and the same afflictions are accomplished in thy brethren which are in the world , 1. Pet. 5.9 . 2. Thou hast the naturall Sonne of God most restlesly assalted by the deuil , and pursued with all kindes of temptation , to sanctifie all kinds of temptation to thee . And herein thou art not onely conformable to the Saints of greatest grace , but euen to thy Lord and Head. 3. The more assalted thou art , the surer argument it is thou art not yet in Satans power , but he would winne thee . Thou hast more cause to feare , if all be quiet with thee . When an enemy hath wonne a citie , he assaults and batters it no more , but fortifies it for himselfe . If the strong man haue possession , all is at peace : but if there be any resistance neuer so weake , he hath not wonne all . Therefore resist still , stand thy ground , and faint not , and if thou doest any time faint , desire to resist still , and thou still resistest . See here an expresse image of the deuill in wicked men , who are restlesse in their wickednesse : no child so like the father , as they like their father the deuill in this propertie . Their feete runne to euill , and they make hast to blood , Pro. 1.16 . yea , they are so restlesse that they cannot sleepe till they haue done some mischeife , c. 4. v. 16. and the more they be resisted and opposed , the further are they from desisting , but growe more violent , as Satan here . See this restlesse disposition in the wicked Sodomites : they came about the house of Lot to abuse the Angells , they cannot sleepe till they haue done their villanny , they are all the night about it : when Lot perswades them to desist , they are further off , and more violent ; now must Lot take heed to himselfe : when the Lord from heauen strikes them small and great with blindnes , and resists them , yet they will not giue ouer , but sought the doore still . The like restlesnes we note in the Iewes , the wicked enemies of Christ , who were so thirsty of his blood , and nothing else could serue them , and no meanes could hinder them , but they consult in their hall how they may apprehend him , they send out in the night to apprehend him ; beeing come to catch him , he with a word strucke them all to the ground , yet they goe on : hauing apprehended him , they keep him all night in Caiaphas his hall , and at the breake of the day , Caiaphas the high Priest , the Elders , Scribes , and Pharises held a solemne Councell to put him to death : And when his gracious words confounded them , and they saw his innocencie shine out , when they heard the Iudge clearing him , and saw him wash his hands from his blood , yet they grew more violent , and called his blood vpon them and their children for euer . Exod. 32.6 . when the Israelites would sacrifice to the golden calfe , they rose vp early in the morning . Wee shall euer see wicked men in their wicked courses make more hast , then good speed : and the more opposed , the more violent . Aaron durst not resist them . How restlesse was Iudas till he betrayed his Lord , and earned that price of blood , both his Lords and his owne ? and how farre was he from desisting , notwithstanding the gracious meanes hee had to hinder him ? There are three speciall things , wherein men doe most expresly imitate Satan , and manifest his image vpon themselues . 1. In incessant malice against God , and his children . Satan was a manslayer from the beginning , and so in the beginning was his sonne Cain , who hated his brother , and slew him , because his workes were good , and his owne euill , 1. Ioh. 3.12 . Of this progenie were the cursed Iewes that went about to kill Christ , Ioh. 8. and all those that hate and maligne the children of God. 2. In slandering and false accusing : for Satan is called the accuser of the brethren , and so are they , 2. Tim. 3.3 . Calumniation is the constitutiue forme of Satan , and the Iewes had an expresse image of it vpon them , Matth. 26.60 . How doe they compasse their malice against Christ ? thus : they sought false witnesse , and thereby played the deuills : first , they desired to haue two witnesses , but they would not serue ; then two more , but they also would not serue ( and marke by the way , it seemes they examined them apart : ) at last some came that accorded , and vpon their word they condemned Christ. All the while they will seeme to take a course of law , iustice , and equity : but all is but a colour . 1. Though , according to their plot , they must put Christ to death vniustly , yet themselues doe not deuise slanders , but only are willing that any should come in and speake against him in somwhat ; they will haue two witnesses : it was enough for Magistrats to receiue witnesse , not to be iudges and accusers themselues . Besides this , they will not deale vnderhand , but haue witnesses , and witnesses that must agree , and they aske him what he answereth to them : and all in publike , to shew that they did not deuise slanders in corners , but dealt as men that would iustifie their proceedings , and stand to their doings . Yet for all these faire and colourable pretences , their plot is to pronounce the sentence of condemnation vpon him . 3. In boldnes and impudency in sinne : no age , nor ours want numbers of examples of wicked persons sold ouer to sinne , who are as naturally carried to wickednes , as sparkes to flie vpwards , and as busie as bees in contriuing their wicked purposes ; night and day is too little to spend in the confusion of their lusts . As violently are they carried into their riots , drunken matches , adulterous and filthy meetings , murtherous and reuengefull plots , cursed and blasphemous oathes , rotten and poysonfull language , wicked and diabolicall courses , as the swine were hurried by the deuills into the lake . And if deuills were incarnate , and should put on mens shapes , we cannot deuise how they could otherwise carrie themselues more to corrupt humane society , and more to heap vp their owne and others damnation . And let the Magistrates or Minister vse meanes to reclaime , or ( if that be hopelesse ) to restraine and hinder their malice , Oh they are so farre from giuing vp their courses , as they rage and storme so much the more ; they will not be so wronged , as be at euery mans command ; they did sweare , and will sweare ; they were drunke , and will be drunke ; and to iustifie any thing that they haue wretchedly done , they will repeate it . And doe we not in all this see the expresse image of the deuill of hell in these earthly deuills , that are as restlesse and vnweariable in mischeife as he , and as farre from laying aside their wickednesse ( euen when they cannot compasse it ) as he ? Let vs learne a good lesson from the deuill , and his imps : they will hardly be repelled from mischeiuous attempts , no not by Christ himselfe ; so we on the contrary must as hardly be driuen from good purposes and practises . Which is the rather to be learned , because we haue that within vs , which will make vs easily danted in good things ; as Peter himselfe , after he had been long with Christ , was so daunted with the voice of a damosell as he easily forsware his Master . All Satans instance in euill , is to bring vs from instance in good , against whom we must euery way fortifie our selues . First , in the subduing of any sinne or corruption , how will nature recoyle ? how stirring will Satan be to keep his holds ? how many baits and obiects will he present vnto thee ? how many feares , and losses , and crosses ( as rubs ) will he cast in thy way , and all to driue thee from the field against thy sinne ? But now is a time to make vse of this doctrine : Are wicked men so constant to the deuill at his instance , and must not I be constant for God at the instance of his blessed Spirit ? I will hold out by Gods grace , and if I be foiled once and againe , as the Israelites in a good cause against Beniamin , I will renew the battell the third time , I shall at length carrie away the victory : this sinne is one of Satans band , like the captaine , and I will not bee driuen out of the field by such a crauen that will flie , if he be resisted . Secondly , the graces of God are as so many precious iewells locked vp in the closet of a godly heart , the deuill is instant to robbe and bereaue vs of these ; we must be as hardly perswaded to giue vp these , as to be spoyled of our earthly treasure and riches . 1. Our faith were a sweet morsell to Satan : but we must resist him , stedfast in the faith . Iob will hold his faith in spight of the deuill : let him loose his goods , his health , his friends , his children , he will hold his faith , and professe if the Lord kill him too , hee will still trust in his mercie . 2. He would steale away our loue of the Saints , and with it the life of our faith , and therefore he sets before vs many infirmities of theirs , and suspitions of our owne , and some feare from others : but notwithstanding , our delight must be in the Saints that excell in vertue . Ionathan will not bee beaten off the loue to Dauid , though in all outward respects he had little cause ; only because he saw God was with him . 3. He layeth siege to our sobriety and temperance , & layeth many baits : but Ioseph will not yeild to the many assaults of his Mistris . 4. He would make vs weary of prayer , which is our strength ; and if God delay , he tells vs he heares vs not , we loose our labour : But wee must wrastle by prayer , as Iaacob , till we obtaine , and as the woman of Canaan , begge once and againe till Christ heare vs ; if he call vs dogges , so as we cannot sit at table , let vs begge the crummes ( as whelps ) that fall vnder the table . 5. He would make vs weary of our profession , is vncessant in setting the malice of the world vpon vs , yea great ones , multitudes and all : But the Disciples by no whips , mockes , threats , or persecutions could be daunted , but reioyced in them , and went on more chearefully . 6. He would haue vs weary of well doing , and beginning in the Spirit to ende in the flesh : But as Nehemiah in building the temple and wall , said to his crafty counsellers , should such a one as I flie ? so let euery Christian say , Should I loose all my labour , and that crowne of life that is promised to all them that are faithfull to death ? No , I will not doe it . The deuill tooke him vp into an exceeding high mountaine , ] In this third temptation , we are to consider two things : 1. the assault . 2. the repulse . In the assault , two things : 1. the preparation : ● . the dart it selfe . In the preparation , 1. the place . 2. the sight represented . The dart consists of 1. a profer ; All these will I giue thee : 2. a condition ; If thou wilt fall downe and worshippe mee : 3. a reason ; for they are mine , and to whomsoeuer I will , I giue them . First of the place : and in it , 1. what place it was : 2. how Christ came thither : 3. why Satan chose that place . I. The place was the top of an exceeding high mountaine . What this mountaine was , we cannot define , and the Scripture beeing silent in it , we may be sure it is no article of faith . Some thinke it was mount Ararat , on which the Arke of Noah stood in the flood , the highest mountaine in the world . But without all reason : for that was in Armenia , another part of the world , Gen. 8.4 . And there were a number of great hills round about Ierusalem fit enough for this purpose . As. 1. There was mount Moriah , where Abraham offred to sacrifice his sonne Isaac , where Salomon built his Temple , and wherein Christ stood in the former temptation . But the text is plaine , he was carried from thence into an higher mountaine by farre . 2. There was mount Ghion , where Zadok and Nathan at Dauids appointment annointed Salomon King : But this was too low . 3. There was a mountaine ouer against Ierusalem , called mo●s offensionis , the mountaine of scandall , where Salomon in his age ( deceiued by outlandish wiues ) built an high place for Chemosh , and Molec , the abhominations of the children of Ammon and Moab , 1. King. 11.7 . which high places ( so hard it is to thrust downe superstition once set vp ) continued standing 363. yeares , and were destroyed by Iosiah . 4. There was mount Caluary , where Christ suffred : but that was not so high as this mount spoken of . 5. There was mount Oliuet , a famous mountaine , about six furlongs from Ierusalem : here Dauid wept , flying before his sonne Absolom : here Christ often watched , and prayed , and wept ouer Ierusalem : for it was so high as that from the top of it ( as Iosephus reports ) one might discerne all the streets of Ierusalem , and see a farre off to the dead sea . 6. There was mount Sion , higher then all these , which was called the mountaine of the Lord : for those that haue written concerning this city , know that the foundation of it is among the holy mountaines , and among them all mount Sion was farre the highest , and therefore Dauid made a fort there , called the citie of Dauid . 7. There were besides these , without Ierusalem , mount Nebo , from the top of which Moses stood and beheld all the land of Canaan , and was commaunded to die . This is generally held to be the mount , to which Christ was carried : and so could I thinke , were it not that it was quite without Palestina , and not in the land of Canaan : for Moses onely there did see the good land , but must not enter into it . 8. There were within Palestina , besides these , mount Basan , and mount Hermon , very high hills , in comparison of which Sion is said to be a little hill , Psal. 42.6 . and 68.16 . Now it is very probable , that this temptation was vpon one of these hills : but we must not be curious to determine where the Scripture doth not . Which soeuer it was , the text saith , it was an exceeding high one . II. How came Christ thither ? Answ. After the same manner that he was formerly transported vnto the top of the pinacle , as we haue shewed in the former temptation . 1. The more to humble and abase Christ. 2. To terrifie him , if it might be , to see himselfe so carried and tossed by Satan . III. Why did Satan make choise of this place ? Answ. 1. Because it best fitted his temptation , and furthers his purpose : for if he had stood in a valley , and made a show of the world , and the glory of it , it might more easily be discouered to be a delusion and deceit . But here is a braue prospect . 2. He is to promise mountaines and great matters , and therefore brings him to a mountaine , there to view his commodities which he would barter . 3. Some say , he chose a mountaine in way of imitation of God : or rather we may say in exprobration of him , who in the mount Nebo let Moses see all Canaan : but Satan doth more : 1. Moses must goe vp that mount , God carries him not , but the deuill carries Christ. 2. God lets Moses see onely the land of Canaan , the deuill lets Christ see all the Kingdoms , and glorie of all countries . 3. God will giue a small country , to a country of people to possesse , so long as they giue him his worship , and seruice : but the deuill will giue all the world to Christ alone , if he will but once fall downe and worship him . Hence note , Satan had Christ in the wildernes , a low and solitary place , he could doe no good vpon him ; he raiseth him extraordinarily to the pinacle of the Temple , and Christ is to good for him there ; now he thinkes him not yet high enough , but if he can get hi● to the top of an exceeding high mountaine , he despaires not but to obtaine his purpose against him . This pollicie of Satan teacheth vs , that , Those that are in highest places , are in greatest danger of falling . And when he vseth one temptation against a man in the wildernesse , in a low and meane estate , he doubles his forces , and secondeth his assaults against a man set aloft , and in the mountaine , as his practise against our Sauiour teacheth . Saul while he was in a low and priuate estate , was dutifull and humble ; but , beeing raised into the throne of the kingdome , how did Satan preuaile against him till God vttely reiected him ? Nay , Dauid himselfe , while he was in the vallie , was holy , full of vowes , prayers , watchfulnesse , he was meeke and mercifull ; but beeing set in the chiefe seat of the kingdome ( as it were in the mountaine ) how soule , bloody , proud , became he by Satans malice ; as in adulterie , murther , and numbring the people was manifest ? 1. Satan as he thought to haue great aduantage against our Sauiour euen by the place , so he knows that the mountaine , that is , the high places will affoard him aduantage against vs : For whereas low estate keeps vs carefull and respectiue of our selues , the mountaine makes vs forgetfull , proud , insolent , voluptuous ; as good Hezekiah in his sicknesse could pray , weepe , and be humble enough , but no sooner recouered he his mountaine , but he prides himselfe in his wealth and treasures . Dauid confesseth of himselfe , that in his prosperity he said , he should neuer be mooued , because God had made his mountaine strong , Psal. 30.7 . Thus easily doth vaine confidence creep on him that sees himselfe stand on a mountaine , though otherwise his heart be according to God. No maruell then , if ease slay the fooles , and the prosperitie of the foolish destroy them , Prou. 1.32 . if Satan haue them in the mountaine , he needs no more , their owne state will ouerthrow them . 2. Satan , as he desires men in the mountaine , that is , in high place , to sinne ; so he desires that euery sinner were in a mountaine or high place , because as the place it selfe will drawe forth that corruption which is within , so it will hold them in their sinne : For great men commonly are not more licentious then incorrigible ; hardly are they reclaimed , and who dares call them to account ? And besides , their sinnes are more infectious and scandalous : for all the eies of inferiours are vpon them . A man that stands vpon an high mountaine , is a faire marke , and may be seene of millions at once . So as if in the common-wealth , Rehoboam commi● idolatry , all Iudah will doe the like vnder euery green tree , a 〈◊〉 vnder euery green hill , 1. Kin. 14.22 . In the Church , if the high Priests contemne Christ , the people will buffet him , and spit in his face , Matth. 26.67 . In the familie , if the Fathers eate sowre grapes , the childrens teeth are set on edge . Commonly the prouerbs are verified : like Prince , like subiects ; like Priest , like people ; like mother , like daughter . Nothing can lie on the mountaines , but it easily slideth downe into the vallies . 3. Satan herein directly opposeth God in his course and proceedings : for the Lord aduancing men , and carrying them into these mountaines of the Church , Commonwealth , or Familie , he therefore raiseth them , that they should be greater instruments of his glory , and mans good . Now Satan mightily striues to haue these the greatest instruments of Gods dishonour , and hurt of humane society . Well he knowes , that the punishment of such mens sinnes ceaseth not in their owne persons , but descendeth on the vallies round about them . If Ahab make all Israel to sinne , all Israel shall be scattered as sheep without a shepheard . Dauid numbers the people , all his people are plagued : he sins with the sword , and the sword shall neuer depart from his house : good Iosiah met with that threatning fowre hundred yeares after . The deuil cannot bring a greater mischeife into the earth , then by throwing downe such as stand in high places of the Church and Common-wealth . Therefore let prayer be made especially for all in authoritie and em●nencie , 1. Tim. 2.2 . Not onely in respect of the burthen of their calling , and the hazzard and perill of their persons ; but especially because of Satans speciall malice against them , and the multitude of their temptations : the place is slippery , and dangerous to fall . How doe we puffe vp our selues , when our small things goe well with vs ? How could we be easily carried away with the tickling of vaine glory and pleasure , who scarse tast of them ? Of how much strength therefore may these be conceiued in Kings and Princes , who haue a sea in comparison of our drops ? Which forbids vs to maruell , when we see the most excellent Kings , Dauid and Salomon , altogether impotent to withstand the waues of temptation . Besides , the deuil keepes not onely in the country , but in the court , and his malice against vs , stirreth vp his rage against our cheife Rulers : as when the Deuill had a malice to Israel , he set vpon 〈◊〉 to number the people . Which one consideration should stirre vs daily in our prayers to be mindfull of our Prince and gouernours , that as our prouocations bring temptation vpon them , so our petitions for them may help them through all . Such as are in any eminencie or place aboue others , must be so much the more watchfull , and let this meditation be as an antidote to expell the poyson , swelling , and inflammation of pride , that the higher thy hill is , the more is Satans malice and plots against thee . If a man stand vpon the toppe , or any part of mount Sion , that is , be a teacher in the Church , he must know that he is a light set vpon an hill or mountaine , all eies are vpon him ; and therefore Satan that stood at Iehoshuahs right hand , will not be farre from him : let him make right steps to his feet , least be treading awry , many bee turned out of the way . Let such as are eminent in profession aboue others , be more watchfull then others : Satan is more busie with thee , because thou shalt open many mouthes against thy profession , and he will wound many through thy sides , he will make many ashamed because of thee , and because of thee he will make Gods enemies to blaspheme , 2. Sam. 12.14 . Thy slippe or fall shall make all Gath and Askelon ring of all thy pro●ession ; for they are all alike , neuer a good one of them all , &c. Such as are carried into the mountaine of earthly prosperitie , must labour for more strength and watchfulnesse , then if they were in a lower estate : else Satan will make this condition as the dead sea , in which no grace can liue . Shew me one ( excepting our Lord Iesus ) that euer came better from the mountaine , that is , was the better man for his prosperitie . Numbers there are that haue come out like gold , brighter and purer out of the fire of affliction ; but so dangerous it is to stand vpon this mount , as the Lord once and againe forewarned and charged his owne people , that when they should come into the good land which he had giuen them , then to beware that they waxed not fatte , and forgetfull , and rebellious against him . Wee know that the moone beeing at full is furthest from the Sunne , and commonly fulnesse and abundance withdrawe vs from our Sunne of righteousnesse , whence wee haue all influence of light and grace . Let this point worke contentment in our hearts , and cause vs to prize a meane and comfortable estate , wishing no mountaines but that holy mountaine of God , where we shall be free from all gun-shot , and safe from all temptation . Here is an holy ambition , to affect and aspire to a kingdome , wherein we shall raigne as Kings . In the meane time , if we desire superioritie or command , let vs labour to ouercome sinne , the deuill , our selues , and our lusts , let vs depose them from raigning in our mortall bodies . And if at any time we begin to admire our selues and others , for outward prosperity and greatnesse in the world , let vs turne our eies another way , and esteeme Gods wisdome and feare aboue all outward happinesse . This was the wisedom of Salomon , with which God was so well pleased , that hauing it in his choise to aske riches , or long life , or victory , he asked wisedome before them all , and God gaue him both that and them . Let this euer be our wisedome , to affect goodnes not greatnes : this brings Satan vpon vs , that driues him away from vs. The second thing in the preparation , is the sight represented , in which consider these things : 1. what was the sight , All the kingdomes of the world , and the glorie of them . 2. how Satan represented them , hee shewed him . 3. how long this sight lasted , in a moment , saith Luke . The sight was all the kingdomes of the earth , both the kingdomes themselues , and the Maiestie , beautie , glory , and order of them ; yea their wealth , and whatsoeuer was in them , by which the mind of our Sauiour might be rapt into the admiration of them , and after to desire them . For the end of his temptation is idolatry , and his meanes is couetousnesse . Quest. But were there not many sorrowes , vexations , and tumults in the world ? why doth Satan shew none of these ? Answ. 1. His pollicie and subtiltie would not make show of any thing , which would hinder his temptation , but did all to further it . His scope was to bring Christ into loue with the world , and for this purpose he must make it as louely as he can , as a cunning fisher must hide the hooke , and shew nothing but the bait . 2. He knew that by this very tricke he ouerthrewe the first Adam , to whome he shewed nothing but the faire side of the apple , and benefit and bettering of their estate , how by eating of it they should be as Gods ; but hid all the inconuenience , that it was a breach of Gods commaundement , and that the issue was death . And so he goes about to circumuent the second Adam . The manner of this sight , And shewed him ] Some thinke in a mappe . But he needed not haue carried him into a mountaine for that . Neither in a vision , illuding his minde and phantasie ; because this he might haue done either in the wildernesse , or on the pinacle , if it could agree so well to the perfection of Christs mind . But I take it , he offered the images and representations of them all sensibly and actually , after a wonderfull and strange manner , making their images to appeare to his senses . And if a man by his art can represent to the senses in a glasse , any person or thing so liuely , by which he that sees not the thing it selfe , discerneth a notable image of it ; how much more may we thinke , that Satan by his art and cunning can represent to the sense , the images of things which are not indeed present ? A liuely confirmation whereof appeareth in his lumber , I meane sorcerers and iuglers , who by the deuils help most cunningly delude the senses . But Christ did indeed see the images , and most glorious representations of the world , and the kingdomes of it : the which that he might thinke to be the things themselues , and the better to perswade him that he saw the things indeed , he set him on an exceeding high mountaine ; notwithstanding he knew , that the highest mountaine of the world could manifest but a small part of the whole ; and if it could , yet the strongest eye of man could reach but a little way , and were not able , at least in so small a time , to distinguish the particulars thereof . The time how long this sight lasted ; in a moment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In accurate consideration , a moment is the fortieth part of an houre ▪ for a point of time is a quarter of an houre , and a moment of time is the tenth part of a point of time . But I thinke we are not to take the word so strictly , which here noteth a very short time , much shorter then the fortieth part of an houre : and with Chemnitius , I thinke it to be the same with that in 1. Cor. 15.52 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a moment ; and explained in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the twinkling of an eye , which is indeed no time , but the beginning rather of time , seeing there is no distinction betweene time past , and time to come . Howsoeuer , we must take it for a very short space of time , and that the sight was gone before Christ could well consider of it . For so the like phrase is vsed concerning Sodome , that it was destroyed in a moment : for the sunne rose very faire , and before euer they could consider of such a storme , the Lord showred downe fire and brimstone . Now the reason why the deuill vsed such a speedy and quicke representation , was , to rauish Christ suddenly , and stirre vp his affections by the absence of it , to desire to see it againe : dealing with Christ as we with our little children ; when we would make them earnestly desire a thing , we let them see it , and hide it againe , giue it them into their hands , and suddenly take it away againe . So did Satan . Secondly , Satan might haue another tricke in it , to disturbe the minde of our Sauiour : for as a sudden flash or light doth dazle the eyes of the body , so doth a sudden flash or sight of this or that obiect , easily dazle the eyes of the minde , and in stead of pleasure with it , at least it brings some trouble and perturbation . Howeuer , he thought it would fit and bring on his temptation . Thirdly , shadowes will abide no looking on , no examining , and therefore the deuill is so quicke in taking them in . It is an old practise of the deuil , to let death into the soule , by the window of the senses , and especially by the sight : for here he would ouercome Christ by the sight of the world , and the glory of it . Thus he had gained Eue to sinne by the sight of the apple , which was beautifull to the eye : by hearing that she should be as God , if she did tast it : by touching , tasting , and pleasing all her senses with it . The sons of God saw the daughters of men that they were faire , and tooke them to them for wiues : which was the cause of the deluge . Ahab saw the vineyard of Naboth lie so conueniently to his demeanes , as he must needes compasse it by murther . 1. The senses are the neare seruants of the soule : if Satan can make them vntrustie , he knowes he can by them easily robbe the soule , yea and slay it . For senses worke affections , and affections blind iudgement . Dauid sees Bathsheba , presently affects her , his violent affection blinds his iudgement , he must haue her companie though it cost Vriahs life . I saw ( said Achan ) among the spoile a goodly Babylonish garment , and two hundred shekels of siluer , and a wedge of gold of fiftie shekels ; and I coueted them , and tooke them , Iosh. 7.21 . How was Adam otherwise deceiued by Eue , but first in his affection , and then in his iudgement ? 2. As Satan layes his baits in all the senses to steale the heart , so especially in the eies , dealing as the chapman that would vent his wares , he layes it forth on the stall that men may see it , and oftentimes the very fight of it , without further offer drawes on the buyer to a bargaine . He knowes he looseth not all , if he gaine but an vnlawfull looke : because there is sinne begunne , though not perfected . 3. The sense is to the soule as a doore to the house : A man that would come in , or send any thing into an house , must goe in and send it in by the doore . Euen so , although the deuill by his spirituall nature , can and doth apply himselfe to our spirits without our senses , yet other tempters cannot reach the soule so immediately . Eue could not worke Adams heart directly , but by the outward senses of hearing , and seeing especially sent in the temptation . Poisons cannot reach the heart , vnlesse by the senses they be drawne in . So wicked mates cannot conuey their corruption one into an other , but by the outward senses ; hearing their wicked and incentiue speaches , and seeing their gracelesse and infecting actions . But besides this , so full of malice is our spirituall aduersarie , that he would not onely immediately take vp our hearts , but fill vp all our senses , and by them continually sendeth in burning lusts , and by the same doore couetous desires , and by the same ambitious & aspiring thoughts , and by the same reuengefull intentions , and such like , till the house be full of wickednes . 4. Satan knowes that God hath appointed the senses for the good and comfort both of body and soule , especially the sight and hearing to be the senses of discipline , to furnish the minde with knowledge of God , with faith which is by hearing , with hope of his gracious promises , with heauenly meditations , and contemplation of his great workes which our eyes behold . Now Sathan would crosse all this gracious constitution of God , and make the lights of the body , be meanes to blinde the minde ; he would fill vp the senses , and take them vp with such obiects , as shall not only corrupt the heart , but keepe out those meanes of grace , which the Lord would by them conuey into the heart : so that the soule should be further poysoned by the same meanes , which the Lord hath prepared as an antidote , by which naturall poyson and corruption should be expelled . This doctrine enioyneth a diligent custodie of the senses . A good housholder suspecting theeues and robbers , will be sure to keep his doores and windowes fast . And we knowing that our senses are the doores and windowes of our soules , must looke to these doores , locke them , barre them , bolt them fast , that the deuill enter not this way . True it is , that the inside must first bee made cleane : for out of the heart proceeds an euill eye , Mark. 7.22 . But whosoeuer is resolued to keep his heart in any rightnes , must thinke it his next care to shut out , and keep out whatsoeuer might be let in , to decline it and turne it from God againe . What made the holy Prophet , Psal. 119.37 . pray so earnestly , that God would turne his eyes from beholding vanity , but that he knew , that euen a good heart ( such as his was ) could neuer hold out , vnles the outward senses , especially the eyes , which by a Synechdoche are there put for the rest , ( both because they are special factors of the soule , and because of the multitude of their obiects , and in regard of the quickenesse of sight aboue all the rest of the senses laid together ) were well safe-guarded ? Can the heart or market-place of a towne or citie be safe frō the siege of the enemie , if the gates be cast open , or the walls demolished , or the ramparts bared of their fence and munition ? Why did Iob make such couenants with his eyes , but that he knew that without such a fence euery obiect would be as a snare to entrappe his soule ? Iob. 31.1 . Nay , let an heart neuer so seasoned with grace , suffer the senses to leake , the soule is in danger of shipwracke . Was there euer heart of ordinary man or woman more innocent , or more filled with grace , then Eues in her innocencie ? And yet when as Sathan set vpon her senses , hee sent in by them such poyson , as wrought death vnto all her posterity . Rules for the ordering of our senses aright . 1. Beware of the life of sense , which is a bruitish life . 2. Pet. 2.12 . the Apostle speaketh of men lead by sensualitie , euen as the bruit beasts , who follow sense and appetite without all restraint . Thus did the Gentiles , who were therefore giuen vp to a reprobate sense , Rom. 1.24 . And the danger of this estate Salomon noteth , Eccles. 11.9 . when he bids the young man walke in the sight of his owne eies , and after the lusts of his heart ; but withall , Remember that for all this he must come to iudgement . Let such thinke hereon , that thinke it is free to giue vp their senses to feed themselues vpon euery obiect themselues please . 2. Consider that God made the senses to minister to a right ordered heart , and not the heart to follow the senses : and therefore the heart must be watched , that it walke not after the eie , which is to inuert Gods order . And what a deluge of sinne ouerfloweth the soule , when the vnderstanding is buried in the senses , and the heart drowned in sinfull appetites ? Dauid giues his eye leaue to wander , and looke lustfully after Bathsheba : and what waues of miserie one ouertaking another did he bring into his soule ? And what maruel then if naturall men neglecting their dutie , in taking off their eyes from vnchast obiects , neuer rest till they come to haue eies full of adulterie , 2. Pet. 2.14 . not ceasing to sinne , according to our Sauiours speach , Matth. 6.23 . If the eie be euill , all the bodie is darke , yea and the soule too . 3. Keepe the parts of Christian armour vpon thy senses , that thou lie not open there . A valiant captaine knowing that the enemy is easier kept out , then beaten out of a citie , hath great care to plant his garrison about the gates and walls ; there he sets his most faithfull watch and ward , there he plants his cheife munition and ordnance . Had Dauid kept his armour on his eie , he had not been so foyled by Bathsheba : If on his eare , he had not been so iniurious to Mephibosheth , by meanes of slandring Ziba , 2. Sam. 16.3 , 4. Salomon wisheth vs , Not to looke vpon the colour of the wine in the cuppe , that is , with too much pleasure to stirre vp desire . Hee would haue vs keep our fence vpon our eares , not to giue eare to a flatterer or whisperer , but brow-beat him , and driue him away with an angry countenance . The Apostle Paul would haue our eares shut against euill and corrupt words , which corrupt good manners . Daniel desires not to tast of the Kings dainties , nor will pollute himselfe with them , chap. 1. v. 8. And so we must fence our whole man , as we may not touch any vncleane thing , and yeeld nothing to the course of waters . 4. Feed thy senses with warrantable obiects : 1. God : 2. His word : 3. The creatures : 4. Thy brethren : 5. Thy selfe . First , our eies are made to see God himselfe , here below as we can in his backe-parts , hereafter as we would , face to face . And therefore a base thing it were to fixe them vpon the vain pleasures and profits of this life : This is fitter for bruit beasts , that haue no higher obiect . Againe , what fairer or fitter obiect can we choose for our senses , then himselfe that made them with all their faculties , and giues vs so much comfort by them ? Pro. 20.12 . The hearing eare and seeing eie , God made them both : and both of them as all things else ●e made for himselfe . Further , where can we better place our senses , then vpon him from whom all our help commeth ? how ought our eies to be continually lifted vp in holy and feruent prayers and praises , considering both our continuall necessities and supplyes ? So Dauid , I lift vp mine eies vnto the hills from whence my saluation commeth , Psal. 121.1 . and , As the eie of the handmaid is lifted vp to the hand of her Mistresse , so are our eies vnto thee , Psalm . 123.1 . Lastly , how can we place our senses better , then vpon him who is the most pleasant and durable obiect ? To see God in Christ reconciled , to heare and know him become our father , is so rauishing a sight as the Saints haue runne through fire and water to apprehend it . And for the continuance , it will feed the senses euerlastingly ; yea when the senses themselues decay and waxe dull , this obiect shall feed them , and be neuer the lesse sweet . And therefore as Salomon aduiseth , Eccles. 12.1 . while thou hast thy senses , fixe them vpon this obiect ; Remember thy Creator in the dayes of thy youth , before they be darke that looke out at the windowes , &c. If a man set his senses and feed them vpon any outward obiect , wealth , honour , pleasure , buildings , and the like : we may iustly say to him , as our Sauiour to his disciples , when they gazed vpon the beautifull workemanship of the Temple ; Are these the things your eies gaze vpon ? verily , the time comes , when one stone shall not be left vpon another vndemolished . The like may be said of all earthly obiects whatsoeuer . Onely this obiect shall grow more and more glorious and desireable . Secondly , God made our senses to be exercised in his holy word , which leades vs to himselfe : Heb. 5.14 . the Apostle requires , that Christians should haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , senses exercised in the word : Pro. 2.2 . let thine eare heare wisedome . 1. Hence comes faith , which is by hearing . 2. Hence we draw the comforts of the Scriptures , which are the consolations of God in our trouble . 3. Hence are we admonished , directed , and wholesomly corrected . Pro. 15.31 . The eare that heareth the rebuke of life , shall dwell among wise men . 4. The danger of neglect is great : 1. he that turnes his eare from hearing the law , his prayer is abhominable : 2. vncircumcised eares resist the holy Ghost , Act. 7.51 . 3. itching eares that turne from the truth , doe ( by Gods iust iudgement ) turne vnto fables , 2. Tim. 4.3 . 5. It is a signe of a man that hath giuen his heart vnto God : for he that giues his heart , will giue his senses too , knowing that God requires both . Pro. 23.26 . My sonne , giue me thy heart , and let thine eyes , that is , thy senses , delight in my wayes . And our Sauiour saith , Hee that hath an eare to heare , let him heare . Seeing therefore that this is so notable a meanes of guiding our senses , let vs more carefully giue vp , and take vp our eyes and eares with the sight and sound of Gods word vpon all occasions , in the hearing and reading of the Scripture . I would aske the most carnall man that is , whether this in sound iudgment be not a better obiect for our senses then bowles , or tables , and fitter for all times , especially for the Sabbath . Thirdly , God made our senses to profit our selues by his creatures , that by them we might glorifie him their Creator , and not by them corrupt or insnare our selues . Isa. 40.26 . Lift vp your eyes aloft , and behold who created all these things . This vse Dauid maketh , Psal. 8. when I see the heauens , the earth , and the workes of thy hands , then said I , Lord what is man that thou art so mindfull of him ? and concludes the Psalme thus , How excellent is thy name through all the world ? And why ? 1. The inuisible things of God , his power , and diuinity , and eternity , were made visible to the very Gentiles by things created , Rom. 1.20 . And shall we either not looke on them , or so looke vpon them as they to make vs inexcusable ? shall wee onely enioy the naturall vse and no spirituall or diuine vse from them ? 2. Consider that God for this purpose , hath made the countenance of man , not as the beasts groueling on the earth , but erected vnto heauen : and he hath made the eye of man not as the beasts , but ( as Anatomists obserue ) hath giuen it one muscle which they want , whereby he can turne his eye directly vpwards with admirable quicknes ; that it should not so fix it selfe vpon any thing below as the couetous eye doth , but by occasion of things below turne it selfe vpward to their Creator . Yea , he hath compassed our eyes with browes , and lids , and fences from dust and earth , that though we looke sometimes on the earth , yet the least dust or earth should not get into them . 3. Let vs labour to vse our senses in beholding Gods workes , as they in Ioh. 2.23 . that saw the workes of Christ ; of whom it is said , Many beleeued in the name of Christ , seeing the workes that he did . So let the works which we see God hath done , be at least inducements to beleeue him so much the more . Fourthly , God made our senses in respect of our brethren , both to benefit them , and our selues by them . 1. Our eyes to behold their miserie , to pitie them , to releeue them . Turne not thine eyes from thine owne flesh . Herein the vnmercifull Priest and L'euit were condemned by the pitifull Samaritan . Our eares to heare the crie of the poore : Prou. 21.13 . he that turnes his eare from the crie of the poore , himselfe shall crie and not be heard . Numbers neuer make this vse of their eares : but God hath a deafe eare for them . 2. Our eyes to see the good example of our brethren , to imitate them , to glorifie God for them . Our eares to heare their godly counsells , admonitions , reproofes , and so be bettered by them . 3. Our eyes to see and consider their danger , to pull them out of their infirmities , the fire , and to cast out the mote of their eyes . Our eares to heare what is fit to bee spoken of them , to defend their good names if they be traduced . For God hath giuen vs two eares , not rashly to receiue euery information , but to reserue one for the partie , least he be condemned vnheard , vnconuinced . Fiftly , and lastly , God made our senses in respect of our selues , not onely to be faithfull keepers of the body , but diligent factors and agents for our owne soules : as 1. That our eyes should euer bee looking homewards , and to the end of our way , as quicke and expedite trauellers , and not fix themselues vpon euery thing we see here below . This is done by heauenly conuersation . 2. Our eares should be bored to the perpetuall seruice and obedience of our God , as our Lord himselfe was ; Psal. 40.7 . Thou hast bored mine eare : alluding to that ceremony in the law , Exod. 21.6 . If a seruant would not part from his Master , his eare must be bored and nailed to the post of the house , and thus he became a perpetuall seruant , he was nailed and fixed to that house and seruice ; So wee must yeelde an obedient eare , as Salomon calls it , vnto the counsells , will , and commaundement of our Lord and Master Iesus Christ. 3. Our eyes were made to be conduits of teares , for our owne sinne and miserie , and for the sinne and wretchednes of other men . Psal. 119.136 . Dauids eyes gushed out with riuers of teares , because men keepe not the word : how wept he then for his owne sinnes , that wept so for others ? Good Lot his righteous soule was vexed in hearing and seeing the vncleane conuersation of the Sodomites . Thus should our senses be so farre from conceiuing pleasure in sinnefull obiects , as these must be the continuall greefe of our soules . And can we indeed looke vpon our selues , and not see something which is a brand of our sin ? or can we behold any creature , and not see some expresse prints and markes of our sinne , and vanity vpon it ? Surely this one meditation would be effectuall to keep vs from casting our eyes vpon vnlawfull obiects , and so from making our selues a prey to the deuill . This serues to reprooue such as faile in this watch of the senses : for who doth not ? yet some farre more dangerously . Such as haue in their houses Popish pictures and images , which are alluring harlots , corrupters of the heart , which is an opening of the doore to the deuill ; a signe of a man willing to be seduced . Experience shewes , that when a man is in loue with such images , he easily falls out with Gods image in himselfe and Gods children . 2. Such as delight in lasciuious pictures , and filthy portraytures of naked men or women , in whole or such parts as may stirre the corruption of the heart , which should be beaten downe by all meanes . We need bring no oile to this flame . Yet the deuill hath gotten such pictures in request in this wanton age , wherein euery thing is almost proportionall . 3. Such are farre from this watch of their senses , as so attire and disguise themselues , or lay open their nakednes to insnare the senses of others . Let them not say , they thinke no hurt in it , vnlesse they can be sure that no other thinke hurt by it . 4. Such as like the images haue eares and heare not , eyes and see not ; care not to heare the word or read it , neuer tast Gods goodnes in it , neither doth the breath of heauenly life euer passe through their noses . 5. Such as frequent wicked company , and delight in the vngracious actions and speaches that they heare and see , or can digest them without reproofe or dislike manifested . The deuill hath a through-fare among such companies , who are conspired against God and goodnes . Adde vnto these such as read , or haue in their houses lasciuious and wanton bookes , teachers of lewdnesse . Adde also stage-players and their beholders , that cast open all gates and walls to the deuill . 6. The couetous eye , whereof Salomon saith , Eccles. 4.4 . his eye is not satisfied with riches , neither doth he say , For whome doe I thus labour ? In that Satan would draw Christ to the loue of the world , and thereby makes no doubt but to insnare and cast him downe , we learne ; that , The loue of the world easily maketh a man a prey and spoile to the deuill . Satan well knew , that if he could get Christ to fall downe to the world , he would easily fall downe to him . Where by the world , I vnderstād not the goodly workmanship of God in the frame of the heauens and earth , which we must loue and admire : but all the riches , honours , pleasures , profits , and allurements of it , without God , or before God : as when men are willing seruants and slaues to worldly desires and corruptions . 1. Tim. 6.10 . The desire of money , is the root of all euill , a fruitfull mother of much mischeife . There is no sinne so impious , so vnnaturall and barbarous , that a man in loue with the profits of the world will sticke at . And more plainely , ver . 9. They that will bee rich , fall into manifold temptations and snares , and into many foolish and noysome lusts , which drowne men in perdition and destruction : which in sense is all one with this , That such a one makes himselfe a willing spoile and prey to the deuill . Hence they are called deceitfull riches , because they easily lead vs out of ths right way . Matth. 13.22 . and Iob , 18.8 . The wicked walkes vpon snares , and the grin shall take his heele . 1. The loue of the world banisheth the loue of God out of the soule . He that is a louer of the world , is an hater of God. Iam. 4.4 . Know ye not , that the amity of the world , is enmity to God ? Whosoeuer therefore will be a friend of the world , maketh himselfe an enemy to God : now what sinne will an enemy of God sticke at ? And the Apostle Iohn plainely diuorceth these two which can neuer agree in one , 1. Ioh. 2.15 . If any man loue the world , the loue of the Father is not in him . And if the loue of God sway not the heart , Satan will easily incline it to any sinne . 2. Where there is the loue of the world , that heart hath already renounced God in heauen , and giuen it selfe to be possessed , ruled , and commanded by the god of the world . For looke what a man cheifely loues , he not so much possesseth it as is possessed by it . Whence the Apostle is not afraid to call couetousnesse idolatry , Eph. 5.5 . and , Coloss. 3.5 . not onely because the cheife loue , but the cheife trust , hope , and confidence goeth with them . They say to the wedge of gold , thou art my hope . And further , as the heathen idolaters worshipped and serued gods of gold and siluer , so these serue and obey their golden and siluer god , wherein they take vp their cheife desires and contentment . Now hauing denied the God of heauen , and thrust himselfe out of his protection , a man becomes to be in the power of the deuill , and ruled at his will. 3. The loue of the world spoiles vs of our armour and strength , by which we should be fenced from Satans subtilties . For , 1. Whereas our cheife fence is in Gods word , it first intercepteth the word , and estrangeth the heart from it : as , Ezech. 33.31 . They sit before thee , and heare thy words , but their hearts goe after their couetousnesse : secondly , it choaketh the word , that it becomes as seede cast among thornes , which choake it presently : thirdly , it scornes the word , as may appeare , Luk. 16.14 . These things heard the Pharisies which were couetous , and mocked . Now is not such an one easily snared by the deuill , who is thus disaffected to Gods word ? Is not he easily bound , that wants , yea scornes his weapons ? 2. The loue of the world , whether the pleasures , profits , or glory of it , as a theefe steales and robs our graces which are another cheife part of our strength . Good Hezekiah a little tickled with vaine-glory , made himselfe and his land a prey and spoile to the enemy . Wise Salomon loued too much the vnlawfull pleasures of the world , and how did it rob him of his wisedome ? The Disciples while yet Christ was with them , were stirred with loue and debate for superiority and greatnesse , which did much hinder them , and tooke vp their thoughts when they might haue attended to better things . How many for loue of the world and preferment fall from their first loue , abate their zeale , become cold and indifferent , as the times are . 4. The loue of the world where it is rooted , deliuers a man so farre into the hands of Sathan , as he easily falls from all shew of goodnes , and dangerously reuolts from all the goodnes that seemed to be in him . The young man that came to Christ with many good shewes and desires , hearing of selling all , and giuing to the poore , goeth away heauily , and we heare no more of him . Demas once a companion of Paul , but easily forsooke the truth , when he embraced the present world . Iudas an example almost without example , a disciple at Christs elbow , endued with excellent gifts Apostolicall , of doctrine , of miracles , &c. hauing his heart glewed to the world , for a trifle fell from his place , from all the affection he had sembled to his Master , from the societie of his fellow disciples , and stood with them that betrayed him . 5. Experience shewes , how when Satan hath thrust the loue of the world into a mans heart , he hath power enough ; 1. To binde that mans hands from the workes of pietie and mercie . He is a bad tenant ; the more land he holds , the lesse homage he doth vnto God. And as for works of mercy , he will not part with his crummes , like the rich man in the Gospell . And as he liues altogether vnprofitable to others , so to himselfe ; he hath no care of his saluation : Thou foole , this night shall they take away thy soule . 2. As he hath no power to doe any good for God or man , so he will suffer nothing . A man louing the world flies affliction for Christ : Matth. 13.21 . when the sunne riseth , he withers : when persecution comes , he is offended , and falls away to the hinderance of many . They that minde earthly things , are enemies to the crosse of Christ , Phil. 3.19 . Oh therefore loue not the world , nor the things in the world , 1. Ioh. 2.15 . A necessary exhortation to vs , to whom it is as naturall to loue the world , as for water to runne downe a hill . And who can hardly affect it , without beeing infected with it ? Hereunto lay hold on these motiues . 1. Consider how hard it is to loue God , & the world too : euen as hard , as to looke with the same eie ( saith Augustine ) vp to heauen , and down to the earth at the same time . The more loue a woman bestowes vpon a stranger , the lesse she loues her husband : whence S. Iames is bold to call worldlings , adulterers and adulteresses , c. 4.4 . whom the Lord will not endure to dally , and sport , and go a whoring after the world ; Ye cannot serue God and Mammon . 2. Consider that a course lead in lusts , is fitter for the Gentiles then those that professe the teaching of grace ; Tit. 2.11 . for the grace which hath appeared , teacheth vs to denie worldly lusts . Our relation to Christ , of whom we are called Christians , must draw our affections out of the world : for , 1. He hath chosen vs out of the world , so that now he professeth of vs , They are not of the world , Ioh. 15.19 . 2. He gaue himselfe to deliuer vs out of this present euill world , Galat. 1.4 . 3. No man hath benefit by Christs death , but he that with the Apostle , is crucified to the world , and the world to him , Gal. 6.14 . 4. The world as it hath no part of his death , ( for he dies not for the world ) so no part in his intercession ▪ Ioh. 17. I pray not for the world . 5. In the entrance of our profession , we haue not onely renounced the world , but proclaimed and vowed warre against it : and therefore shall prooue no better then runagate souldiers , yea Apostates , if we fight not against it . The loue of the world is a leauing of Christs colours . 3. Consider what cause there is in the world to loue it : 1. In respect of God ; it is contrary to his nature ; he is holy , pure , righteous ; the world lieth in vnrighteousnesse . It is contrarie to all his commandements : He commands holines and sanctification : it incites to all vncleannes in soule and body : he commands truth , sobrietie , &c. it teacheth to lie , sweare , curse , slander , and circumuent . He commaunds all fruits of the spirit : it inioynes all the workes of the flesh . He commaunds to giue our goods to the needy : it wills vs to get our neighbours . 2. In respect of it selfe : it is changeable , variable , inconstant : and wilt thou affect that which thou canst not hold or enioy ? 3. In respect of thy selfe : is it not madnesse , excessiuely to loue that which doth thee so much harm , pricks as thornes , and peirceth with so many sorrowes , crosses , losses , persecutions ? which if thou beest good will fight against thee , and pursue thee with mortall hatred , and only slayeth those which resist it not . 4. Consider we what strangers and pilgrimes we are in the world , and so be mooued to lay bridles vpon our affections : which is the Apostles argument , 1. Pet. 2.11 . Dearely beloued , a● pilgrims and strangers abstaine from earthly lusts . Let vs estrange our affections from this world , and deale as wise trauellers , that make the greatest Cities but through-fares to their owne home . Let this doctrine moderate our affections in seeking and hauing , yea and not hauing the things of this life . This is the common error , that men looke altogether vpon the beautie , glorie , and faire side of the world , and wealth of it ; but neuer looke vpon the inconueniences of them , and how strong they are to pull vs away from God , or how apt to make vs a spoyle to Sathan : which one consideration would somewhat abate our heat and affection towards them . How ambitiously doe many affect promotion and great places , not considering in what flipperie places their feete are set ? How eagerly doe they desire wealt● , as though it had no power to drawe the heart from God , and the wealth of heauen ? How vnsatiably do they pursue pleasure , not considering how the deuill insnares them , and makes them louers of pleasure , more then louers of God. Surely were men acquainted with their owne hearts , they would not suffer them so to roaue in these desires . Oh , saith one , if I were a rich man , how liberall would I be to the poore ? But alas , he knowes not what spirit he is of : the deuill would make no doubt to change his minde , if his state were changed , and make of this liberall man either a prodigall , or an vsurer , or an oppressor , and doe much more mischeife then he can in his low estate . Oh , saith another , were I in high place , I would right wrongs , and set things in order . But so said Absalom , and yet who did more wrong then he , deflowring his fathers concubines , and deposing ( if he could ) his father himselfe . And such right would many doe , if they were in higher place . All which is an argument how open we lie to Satan in such estates . To conclude this point , obserue these few rules : 1. Put on the Lord Iesus Christ , and care not to fulfill the flesh . 2. Vse the world as not vsing it , 1. Cor. 7.31 . 3. Count all things dung for Christ , as Paul did , Phil. 3.8 . whose blood is set against and aboue all corrupt things . 4. Pray that thy heart may be set vpon Gods statutes , and not enclined to couetousnesse , Psal. 119.36 . First seeke the kingdome of God and his righteousnesse , &c. 5. Whether thou hast the world or no , shew not thy selfe a louer of it , by encreasing thy wealth , or bettering thy estate , by swearing , lying , deceiuing : reioyce in no part of it , which God reacheth not to thee by good meanes : desire none but that on which thou mayest craue a blessing , and for which thou maiest returne praise : hold none but with moderate affection and mind to forgoe , when God calls for the whole or any part to good vses : vse none but with sobrietie as not vsing it , and that euer to Gods glory , and the good of men . VERS . 9. All these will I giue thee , if thou wilt fall downe and worship mee . NOW after the preparation , standing in the choise of a fit place , and presenting a glorious vision , we come to the dart or temptation it selfe : in which there is , 1. a profer : All these will I giue thee . 2. a reason : For they are mine , and to whomsoeuer I will I giue them . 3. the condition : If thou wilt fall downe and worshippe mee . And first of the profer . Before he had shewed his wares , now he tells the price . All these ] here is no pinching , nor parting of the matter : but 1. Christ shall be an absolute Monarch , none shall share with him : There is the extent of the profer , he will part with all . 2. The quality of it ; All these , the glory , bewtie , wealth , and all that can be desired in the world : all that he saw , and nothing else : he would giue him vnmixed and vnblended glory and honour , without sorrow , trouble , shame , or vexation : for he saw none of them . 3. I will giue thee : but he will not barter or sell these so deare to Christ as he would to another , but he will deale kindly with him , he will as good as giue them to him , if he will but make a legge , and thanke him for them . Note here the nature of all the deuills promises ; they seeme to be liberall and very faire , whereas indeed they are miserably foule and deceitfull . Who could expect more franke and plaine dealing then is here pretended ? but looke a little nearer , we shall see it vanishing into nothing but deceit and mischeife . For 1. What is this great all that he makes profer of ? A great catch , iust nothing , but shadowes and representations of things , in themselues nothing at all but the show he had made . 2. As this great all was but a show , so it was but for a moment : for shadowes cannot continue : and what were Christ the better if he had beene put in possession of the things themselues , if they so suddenly vanish away before he can giue a sight of them ? 3. His best and largest promises here are but in the transitory kingdoms of this life , which all passe away as a shadow , so as if he had offred and could haue performed the things themselues , it had beene no great matter : he neuer offers and makes good any sound grace , or the things of Gods kingdome , which are things onely worth hearkning after . 4. Will he giue all the kingdomes , and all the glory of them to Christ alone ? why , what righteousnesse or iustice could be herein ? will he rob and spoile all other Kings , and rulers in the world of their right and soueraignty , which God had inuested them in , and this all at once , and in a moment ? 5. Whereas he pretends a gift , he intends a deare bargaine : and offring nothing but pure and vnmixed glory , he would rob Christ our head and all his members at once of all ioy and happines both externall and eternall . Of this kinde are all his promises : be promised to Eue deity , but it prooued mortallity and misery : he promised Cai● respect and loue , if he could make Abel out of the way ; but it prooued the casting of himselfe out from the face of God , & his fathers family . 1. He that meanes not in true dealing to performe any thing , may promise as much as he will. Satan meant not to giue Christ one kingdome , and he may as well promise all as one . 2. His enmity and hatred of God , and mans saluation , makes him large in his promises : he knowes how s●●ly temptations on the right hand steale into the heart , and that no enemy is so dangerous as he that comes in pretence of kindnesse . When he seekes to draw man to hell with him , he takes on him to teach him how to become a God. When Christ was to suffer , he would haue him to spare himselfe , to hinder mans saluation : he will offer kingdomes , all kingdomes , with all the wealth and pleasure of them . Satan herein deales as Iaacobs sonnes with the Sichemites : they made very faire promises , that if they would be circumcised , they would giue their daughters , and take their daughters , and dwell together as one people , Gen. 34.16 . but they talked deceitfully , v. 13. intending onely to reuenge vpon them , as they did when the males were sore by meanes of their circumcising . Satan can promise a victory to Ahab , but it is to chase him before his enemie to confusion . 3. He knowes mans credulity and follie , who is easily taken with faire words which makes fooles faine , their eyes beeing wholly vpon things before them . Besides , howsoeuer our blessed Lord here was fenced that the least inordinate affection could not fasten vpon him , although he had all the obiects in the world to mooue him , yet he commonly findes men and women fitted for his turne , doating vpon the world , and needs no such large offers as here are made to Christ , but for lesse commodity and glory then that in one kingdome will fall downe and worship him . 4. Satan is so much the larger in his promises , to imitate God , whom he sees encouraging his seruants by making couenant with them , and promising them all the good things of this life and that to come , as to Abraham , All that thou seest I will giue thee . Now to draw men from Gods couenant , if it were possible , and to disgrace the same , Satan seekes to get men in league with him , by larger promises of the world then euer God made to one man , because that carrieth their whole desires : and as God for the ratifying of his couenant hath appointed Sacraments and seales , so the deuill hath certaine words , figures , characters , ceremonies , and charmes for the confirmation of his league with them , and their faith in that league . Hence obserue a difference betweene Gods promises , and the deuills . 1. They differ in the matter . Satan profers earthly shadowes , earthly kingdomes , things that glance through the sense , worldly things which may be perceiued , and thrust into the eye and senses all at once , the best of which is but a phantasie ; as Paul calls the great pompe of Agrippa and Bernice , things of a moment for continuance , that last as long as the fulnesse of the moone , scarce seene but vanishing . But the matter of Gods promises is the kingdome , not of earth , but of heauen , and the glory thereof , to which all earthly things are but appendices : things which cannot be shadowed : for the eye cannot see , nor the eare heare , neither can it enter into the heart of an earthly man , to conceiue what God hath prepared for them that loue him , 1. Cor. 2.9 . The great promises of God are matters of faith , not of sense ; and for continuance , he promiseth a kingdome vnshaken , eternall , reserued in the heauens ; a glory not withering or fading , vnlike the glory of flesh : of all which the Prophet saith , it is like the flower of the field , Isa. 40.6 . 2. They differ in the scope and aime of them . Gods promises all serue to prouoke and encourage men to lay hold vpon the couenant of life , to draw men nearer God in faith and obedience : 2. Cor. 7.1 . Seeing we haue these precious promises , let vs clense our selues from all filthinesse of flesh and spirit , and grow vp vnto full 〈…〉 in the feare of God. But Satans promises tend to fix 〈…〉 world , as here hee would make Christ the greatest 〈…〉 it , to withdraw men from God and their couenant with him , to pull them from the seruice of the God of heauen , to worship himselfe , or serue their lusts , or embrace the world , or bow to any thing but the true God. 3. They differ in the accomplishment . God is euer as good or better then his word : Tit. 1.2 . God who cannot lie hath promised . To Dauid , ( as Nathan witnesseth in his reproofe , 2. Sam. 12.8 . ) he gaue his Lords house , his Lords wiues , his Lords kingdome , and if that had beene little , he would haue giuen him more . To Salomon he promised long life , or wealth , or wisedome , and in the accomplishment he giues him both life , and wealth , and wisedome . But Satan is neuer so good as his word , but a liar in all his promises . For , 1. He wants power to performe , when he promiseth that which is none of his , as the kingdomes of the world . Or , 2. He wants purpose and will to performe his promise : For , had he a purpose and minde to haue giuen Christ the kingdoms of the world , if he had had power ? Doth not he enuie to euery man the fruition of any creature of God ? Can he willingly affoard a good man a good moment ? And did not he more maligne Christs good and comfort then all other , because he exceeded all other in grace and Gods image ? Or 3. wherein he hath power and purpose to be an honest deuill of his word , it is with a farre more mischeiuous purpose : as here if he could haue giuen the whole world , hee would for Christs ouerthrowe : for what cares he for the world , or what vse can he make of it , but to make it a baite and traine to catch men by it into his owne destruction . The ground hereof is this ; As euery promise of God is a testimony of his loue , so euery promise of Satan is a token of his malice . An example of the deuills faithfulnesse we haue in our owne Chronicles : In the raigne of Edward the first , when the Welchmen rebelled , their captaine resorted to a coniurer for counsell , whether he should goe on in the intended warre against the King , or no : yes ( said the deuill ) goe 〈◊〉 in thy purpose ; for thou shalt ride through cheap-side with a crowne on thy head : and so hee did indeed , but it was off , and he was carried in triumph as a prey to the King. This may iustly reprooue and shame many professed Christians , that will scarce giue Gods promises of grace and life the hearing , though they are founded in Christ , in whom they are all yea , and amen , flowing from his loue , and tending to our eternall happines with himselfe . Many will not be brought to heare them ; many hardly when they haue nothing else to doe ; and many heare them as things not concerning themselues ; for then would they take more delight in them . But if Satan promise any earthly kingdom or profit , he hath our eares , our hearts at command , all our speach runnes vpon the world , our desires and hopes are for earth and earthly things : and beeing thus earthly-minded , how expose wee our selues to Satans assaults , and offer our selues to be wonne by his most treacherous promises . This teacheth vs what to thinke of that doctrine and religion , that teacheth men to be promise ▪ breakers : what may we think of it , but to be a treacherous , vnfaithfull , diabolicall religion ? But such is the Romish religion , as we may easily see in two or three instances . 1. In that article of the Councell of Constance , that Faith is not to be kept with heretikes : that is , Protestants : and so brake promise with Iohn Hus , who had not the Emperours onely , but the Popes safe-conduct . Against the examples of good Ioshua , who kept promise ( though rashly made ) with the Gibeonites , and with the harlot of Iericho ▪ and of Dauid , who kept truth and promise with Shimei , a seditious and cursing wretched traytor . 2. The Church of Rome teacheth by the doctrine of equiuocation , to breake the promise of a lawfull oath , before a lawfull Magistrate , and teacheth the lawfulnesse thereof . But the Scripture condemneth a double heart , and the deceitfull tongue : and proclaimeth woe against them that trust in lying words , Ier. 7.8 . and that make falshood their refuge . Yea , Molanus a great and learned Papist concludes , syncerè faedera & iuramenta sunt intelligenda , all leagues , and especially oaths , are sincerely to be vnderstood , and condemnes plainly such mockeries and dalliance with promises and compacts , by one or two instances ; as of him that made truce with his enemy for thirty dayes , and wasted his enemies countrey and camps onely in the night : and of Aurelianus the Emperour , who comming afore a towne Tijana , and finding the gates shut , to animate his souldiers , with great anger said , I will not leaue a dog in the towne : they hoping for the spoyle , bestirred themselues to ransacke the towne ; but beeing wonne , he would not giue them leaue to spoyle it , but bad them leaue neuer a dogge in it , and let the goods alone . This was but a dalliance , condemned by the Papist himselfe : and yet had more colour of truth then Popish equiuocation can haue . 3. The Romish Church teacheth men to breake promises and oaths with lawfull & Christian Princes , exempting subiects from obedience , and putting swords , dags , daggers , powder , and all deadly plots into their heads and hands , against the Lords anointed . A treacherous and deuillish doctrine . We see also what house treacherous and deceitfull persons descend of , such as care not how much they promise and how little they performe , men most vnlike vnto God , and resembling their father the deuil , who is most lauish and prodigall in his promises , when he knowes he hath neither power nor purpose to performe ; men of great tongues , which swell as mountaines , but of little hands , not performing mole-hills . Of these Salomon speakes , Pro. 25.14 . Hee that glorieth of a false gift , ( that is , speaketh of great things that he will doe for his neighbour , but failes in the accomplishment ) is like a cloud and winde without raine . A cloud seems to offer and promise raine , but the winde takes it away , and frustrates a mans expectations . And the same is true of all windie promises . Which we must carefully avoide , and vse these rules against slipperines in promise : 1. If a man would be like God , who cannot lie in his promises , he must striue against it . But Satan is a liar from the beginning , and the father of lies and liars . 2. Faithfulnesse in contracts is the sinew of humane societie , which Satan would haue crackt , that he may bring all to confusion . 3. The heathens that were giuen vp by God to a reprobate sense , are branded with this marke , they are truce-breakers , Rom. 1.31 . 4. It is a marke of a man in the state of grace , who hath obtained remission of sinnes , that in his spirit is no guile , Psal. 32.2 . 5. A note of a man that shall dwel in Gods holy and heauenly mount , is this , he speakes the truth from his heart , Psal. 15.2 . and , Reuel . 14.5 . They onely shall stand on mount Sion , and sing before the throne , who haue no guile in their mouthes . Especially we must be carefull of two promises , whereof God and the Congregation haue beene witnesses : as , 1. That of baptisme , which we must haue a speciall care to looke vnto : for , if we faile in keeping touch with God , no maruell if we faile with men . 2. That of marriage , which the Prophet calls the couenant of God , Mal. 2.14 . THE second thing in this profer , is the reason annexed , Luk. 4.6 , For it is deliuered vnto mee , and to whomsoeuer I will , I giue it . ] The deuill , like a desperate man , that is sure in this bowt to kill or be killed , layes about him with all the skil and strength he hath , yea he is put to his shifts , so as no base or mischeiuous deuise comes amisse , by which he may either in faire combat , or cowardly attempts oppresse his aduersary : and that which he cannot doe by strength and power , he will attempt by falshood and lyes , which he heaps vp here together most like himselfe , the father of lies , that stood not in the truth . And here he challengeth the power and glorie of the world to be his , 1. In possession : 2. In disposition . First , hee affirmeth it to bee his , but not directly , but indirectly ; by gift , it is deliuered vnto mee . But this is a most notorious lie : for the earth is the Lords , and all that therein is , the world , and all that dwell therein , Psal. 24.1 . and , Deuter. 10.14 . Behold , the heauen of heauens is the Lords thy God , and the earth with all that therein is . And where read we that euer he committed these into the hand of the deuill ? Obiect . 1. Ioh. 14.30 . he is called the Prince of the world ; therefore he speakes true . Answ. 1. He is called the Prince of the world , not simply , but as it is corrupted : the prince of this world , saith the text ; which world ? this , which lyeth in malice and hostilitie against the Sonne of God , and the meanes of saluation . 2. He is not so a Prince , as hauing any right vnto any creature : for he cannot possesse a pigge without leaue : but by tyrannie he forceth and commandeth as a Prince , the wicked world vnto his obedience : for the world departing from God to his aduersarie , God in iustice giueth Satan leaue to preuaile , and rule in the sonnes of disobedience . But will it follow , that because he ruleth in the world by sinne and death , beeing the Prince of darkenesse , and hauing the power of death , therefore the parts of the world must needes be his ? Obiect . 2. He is called the God of the world , 2. Cor. 4.4 . Ans. True , not in respect of dominion ouer things created ; but , 1. in respect of corruption : for hee is the god of the euill in the world , the author , ring-leader , and nourisher of all euill . 2. in respect of seduction : for he is bold to vse all earthly things , which are made to Gods glorie , to serue to set forward his temptations , and wicked mens lusts , and so to set vp his owne kingdome . 3. in respect of opinion or estimation , because the people of the world make the deuill their god . But this no more prooues him to be indeede the God of the world , then an idol is prooued to be a true God , onely because idolaters so esteeme and make it . Secondly , the deuill affirmes it to be his in disposition , that hee may giue it to whom he will ; which must needs be another lie , because it is not his in possession : for nothing can giue that which it hath not . 2. the Scriptures ascribe this to God , as a prerogatiue , and peculiar to him : By him Kings raigne , Prou. 18.15 . All Powers that are , are ordained of God , Rom. 13.1 . Hee maketh low , and he maketh high . It is the most high that beareth rule ouer the kingdomes of men , Dan. 4.22 . The Lord giueth , and the Lord taketh away , Iob 1.21 . 3. another notorious lie is , that hauing them to dispose of , he will dispose them to Christ , which is impossible , seeing Christ had them alreadie disposed vnto him , and had receiued them of his Father , so as he onely could say , Matth. 11.23 . All things are giuen to me of the Father : and , Ioh. 3.35 . The Father loueth the Son , and hath giuen all things into his hands . Therefore the deuill offering him the kingdomes of the world , must needs lie . Psal. 2.8 . Aske of me , and I will giue thee the heathen for thine inheritance , and the vttermost parts of the earth for thy possession . If then Satan say , All this power will I giue thee , it is a lie : for all power was giuen him in heauen and in earth of his Father , Matth. 28.18 . So as in this profer he belies the Fathers gift , and the Sonnes right , and derogates from the glorie both of the Father and of the Sonne . 4. another lie is his false boasting , making himself Lord and Caesar of all , when he hath not one foote of all he speakes of , like Salomons Bragadocio , There is one that makes himselfe rich when he hath nothing , and when he pretends his vniust vsurpation in the world , to be a iust possession and title to the world . And thus we haue examined the substance and truth of this reason , and haue found neither substance , truth , nor reason in it . Here note ; that , Bad causes must euer be thrust forward by bad meanes . Satan had a naughty matter in hand ( as no better can beseeme him ) namely , the ouerthrow of the Sonne of God , and all the saluation of mankinde ; and the meanes by which he would effect his purpose is sutable , lying , and falsehood , and boasting : and he is no changeling , neuer a true word comes out of his mouth . 1. King. 21. Iezabel had a wicked end to bring to passe , namely , the disinheriting of Naboth , and setting Ahab into his possession : and what meanes doth she vse but bribery , periurie , and murther of Naboth and his children ; and all this vnder a colour of religion , and reuenge of Gods cause , a fast beeing proclaimed before it . Matth. 26. the Iewes had as wicked a cause as euer was vndertaken , viz. the oppressing and murther of the Sonne of God : and what means must they vse ? for what had the iust man done ? They must accuse falsly , and suborne false witnesses , and depraue his words , and make him speake what they list . And what other meanes vsed they to falsifie and suppresse the truth and glory of his resurrection ? In this place , Satan aimes to bring Christ to idolatry , and the means is couetousnesse . Peter had an ill cause in hand , to hinder Christ from beeing apprehended , and his meanes was bad , vnwarrantable striking . And this must needes be : 1. In respect of God : when a bad action is vndertaken , he leaues it , and as he permits the action only , so he permitteth bad meanes , but neuer appoints or approoues any meanes to bad and wicked purposes ; which therefore must be wicked and vnhappy . 2. In respect of Satan , who seekes to make euery action as sinnefull as possibly may bee : he knowes that all instruments of falshood are hatefull to God , and therefore the more wicked meanes are vsed , the more detestable and damnable the action is . 3. In respect of men themselues : for those that make no conscience of bad ends , make none of the meanes ; as we may see in Dauid himselfe , whose conscience beeing so sleepie as to take another mans wife , he will make no bones to hide it by murther of his faithfull captaine . 4. In respect of the meanes themselues which are neare enough at hand : bad meanes are easily found and attempted . What might be more difficult then to picke matter against the Sonne of God , to bring him not onely vnder disgrace , but vnto death ? Yet the Iewes could easily find a law , by which law he was to die : or if they had had none , they could easily make one . If they wanted true witnesse , they could suborne false . If they wanted witnesse from others , they could make vse of his owne , We our selues haue heard him , what need we any other witnesse ? This teacheth vs to suspect those causes and actions that are brought about by bad meanes : as , 1. When men runne out of Gods ordinances , and will not liue by some honest calling and meanes of life , but by cards , dice , bowles , bets , cousnage , and such instruments and meanes of iniurie and wrong , they are conuinced to liue a lewd and wicked life : for a good and honest life is blessed by God , and carried by good , and lawfull , and honest meanes , such as these be not . 2. All such goods as are gotten by lying , swearing , deceiuing , Sabboth-breaking , ouer-reaching or helping forward sinne in any man , are here not onely to be suspected , but condemned , and sentence passeth against them , as such which the deuil hath taught to bring them in by euill means , both of them accursed by God , and the gainer for them . 3. All actions which are brought to passe by vnwarrantable meanes , are likewise to be suspected not to be of God , who ordereth due and lawfull meanes to good and lawfull ends , and hath as many pipes to conuey good vnto vs , as eyes to prouide for it . Saul must needs know his condition was vnhappie , and his businesse vnprosperous , when he must runne to the witch to helpe himselfe . So their cause is worse then naught that runne to the wisard for help in diseases and losses : God is gone from them , and the remedie is farre worse then the disease . Yet how common is it , not to seeke to them by night as Saul did , but euen by day , as not ashamed of of it ? Herod he would not breake his oath , no , that was not for his credite : but he might well know it to be a wicked one , which could not be kept but by murther of Iohn Baptist. Obiect . Why , what would ye haue him forsworne ? Answ. He had brought himselfe into such a snare , as either he must be forsworne , or a murtherer : Now of these , to haue broken a cruell and wicked oath , should haue hindred murther , which is a sinne in an higher degree against God and man ; and to keep a wicked oath is worse then to make it . This is rather to be thought of , because euen godly men themselues are too ready to effect good things by bad meanes : as Iaacob ▪ will get the blessing by lying , Rahab will saue the spies by a lie , Lot will saue his guests by prostituting his daughters : In which , how euer the Lord sometime commends the fact and faith of the parties , yet he neuer commends the manner , which blemished both the doers , and the actions . The rule that we must walke by , is in Rom. 3.8 . We must not doe the least euill , for the greatest good . Therefore let vs take heed of these base trickes of the deuill , to effect our desires by wicked meanes . Many condemne good men , because they stand nicely vpon some small things , which if they would yeeld vnto , they might doe themselues and others great good ; but they haue learned another lesson , not to doe the least thing against their conscience to procure themselues the greatest good . God need not their error to glorifie himselfe , and doe his people good by . 4. That religion which is set forward by bad and wicked meanes , is to he suspected and condemned : true religion was euer maintained by truth , simplicity , humility , patience , mercie , loue , meekenesse , &c. But the Church of Rome must needs defend a bad cause , the meanes are so extreamly wicked , as violence and power , trechery and subtilty , fire and sword , murthers and massacres , King-killing and powder-plots , lies and equiuocations , and what not ? It was once said , Omnia venalia Romae , at Rome all things are sal●able ; and now it may be said , Romae omnia venialia , at Rome all things are pardonable . One demonstration for memory sake : That religion which vpholds it selfe , 1. by ignorance , as the mother of deuotion . 2. by disgracing and reproaching the holy Scriptures , abhorring them no lesse then a theefe doth a paire of gallowes , and warning men to take heed of them ▪ 3. by vpholding images and image-worship . 4. periurie , by freeing subiects from the oath of allegiance . 5. disobedience , yea rebellion to Princes and Parents . 6. murther and massacres of all Princes and people , Kings and kingdomes , by sword , fire , poyson , powder , poynyard , openly or trecherously . 7. adulteries and fornication by their stews and sheet-punishments , yea with large reuennewes by them . 8. by lies , legends , lying and straw-miracles , notable trickes and collusions , as once in the images of the heathens the deuill often spake ; but the Priests in stead of the deuill speake thorough images , and make them mooue , sweat , nod , &c. to deceiue simple people . I say such a religion cannot be of God , because the meanes of aduancing it are from the deuill . But the Romish is such a religion : therefore , &c. Here is a glasse for liars and boasters to see their faces in , and their resemblance to their father the deuill . He promiseth an whole world , when all prooues but a shadow and image . He takes vpon him to dispose all things in the world , as though they were his , whereas we must goe to our heauenly father , the father of lights , for euery morsell of bread . Wherefore whosoeuer would any way aduantage himselfe by lying or deceiuing , it is manifest the spirit of the deuill ruleth in him . And therefore cast off lying as a ragge and relike of naturall corruption , and speake euery man the truth to his neighbour , Eph. 4.25 . It is a receiued opinion in these dayes , that Qui nescit dissimulare , nescit viuere , No dissembler , no man , and plaine dealing is a iewell , but he that vseth it shall die a beggar , and some men are too honest to thriue in the world : such common speaches argue the common breach of this commaundement . But know : 1. How farre are we degenerate from our forefathers : they liued simply by their hands according to Gods ordinance : but now many liue by their wits ; whence it is that trades are called craftes and mysteries , because more liue by craft and the sinne of their trade then the trade it selfe . 2. The Lord is the auenger of all such wrong by secret cousnage and lying : for he sees that thou deceiuest him that trusteth thee ; and because it is hidden from men , his owne hand must reuenge it . 3. What a shame is it and slander to Christian profession , that men professing saluation by Christ , should so carry their trades as a man that comes to deale with them , must come so suspitiously as if he were to fall into the hands of so many theeues ; and hauing dealt with them hath iust cause to say , that he might find more iust dealing with Turkes and infidells ? Whereas if this vice were put off , a child might traffique in the darke without delusion . The same of boasters , who brag of things they haue not . As Iob speakes of the Leuiathan of the sea , so may we of the hellish Leuiathan , He is the King of all the sonnes of pride . As , 1. Many beare themselues out in fine apparrell and brauery , when indeede nothing is their owne , if their debts were paid . And if euery bird had his owne feather , they might well goe naked . 2. Others , to raise themselues , make no bones to lie and magnifie their estate , as the often experience of the world shewes , that widowes and widowers promise great things of themselues , and much wealth , whereas the greatest wealth prooue debts . 3. But if you will see the very naturall protrayture of the father the deuill , if ye will heare his very voice , looke vpon the Bishop and Pope of Rome . For , 1. He hath engrossed all the kingdomes of the earth into his owne hands , saying , All these are mine , yet not directly , but in ordine ad Deum . 2. I giue them to whom I will : I can set vp and thrust downe , I can binde and loose subiects from their obedience at my pleasure . 3. I wil giue thee all these , if thou wilt fall downe and worship me ; if thou wilt be my vassall , and a found Catholike , let my laws binde thy conscience , and persecute with fire and sword these heretikes , thus thou shalt hold thy kingdome , else not . 4. But this is a small thing to challenge the kingdomes of the world , and therefore he challengeth to be Lord of heauen , hell , and purgatorie , to open and shut at his pleasure , as his three crownes imply . Here is a bragge that puts downe the deuill quite : neuer was the deuill ouermatched in boasting and lying but by the Pope his eldest sonne , that in him we might haue a plaine demonstration of Antichrist , whom the Papists themselues say must be begotten by the deuill . If thou wilt fall downe and worship mee . ] NOW follows the condition of Satans large and prodigall profer , which is the third thing considerable in the dart . In it are two things : 1. the matter he requires , worship . 2. the manner , fall downe and worship mee . The thing he desireth is worshippe and honour due to God : for so our Sauiours answer implieth , that he must worship God onely . And for the manner of this worship , he must outwardly bow and bend vnto him , or prostrate his body in way of homage vnto him . Wherein we see maruellous cunning and malice combined . 1. His cunning , in making it appeare so small a mote : for beeing a worship proper to God , as we see by comparing our Sauiours answer with it , 1. Hee would make it in show and appearance , but a bowing of the body , a small thing , a gesture which God greatly regards not ; as if hee had said , as Bathsheba to her sonne , 1. King. 2.10 . I haue a small suit vnto thee , denie me not : which small suit if Salomon had hearkned vnto , it had cost him the losse of his kingdome . And the same did our Salomon by his wisedome discerne in this place . 2. In making it so necessary a thing to worship him : mee , with emphasis ; mee , of whom thou must haue the world if thou hast it : mee , who am so able and willing to reward so small a seruice towards mee : God doth not so reward his worshippers . 2. His extreame malice : in that , 1. he would rob and depriue God of his honour , which is due to him alone , and to no creature else . 2. he would haue it conferred vpon himselfe , Gods greatest enemy . 3. he would haue none doe it him but Iesus Christ the Sonne of Gods loue , thus to wrong his Father the more : whereas God expects no other of his enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. he implies how little God regards or rewards his worshippers . The connexion of this condition with the premisses sheweth ; That , Satans profers are neuer free , but vpon some wicked condition or other . He said he would giue all the world and the glory thereof to Christ , but now he addes a condition , which makes it a deare bargaine . He offers freely , he will giue all the world , and the glory of it , but the condition is dangerous ; if Christ will fall downe and worship him . The deuill offred to put our first parents in possession of further knowledge , and no lesse a gift then deity : he makes as though he would out giue God , but all vpon this dangerous condition ; if they would eate the apple which God had commaunded them not to touch . He would help Cain to the fauour of God , and all the loue of his parents : but vpon condition , he would kill his brother Abel : for when there was none else to be loued , or to do sacrifice , he should obtaine all . Iudas comes to the high Priests , and saith , What will yee giue me ? Matth. 26.15 . and they appointed him thirtie peices of siluer : but vpon his own condition , to betray his Lord and Master : an heauie condition for so light a sinne . Potiphers wife profered Ioseph great honour and rewards , but vpon a fowle condition , of committing whoredome with her . 1. As Salomon saith of the harlot , She hunteth for the preciou● life of a man , so doth Satan incessantly , and therefore can giue nothing freely : for a free gift is a pledge of loue betweene parties ; but hee carries a mortall hatred towards mankind , seeking by all meanes to deuoure vs , 1. Pet. 5. v. 8. Seeing therefore his loue is like that , of a rauening lyon to a lambe , no maruell though he bestow nothing freely . 2. The ende and scope of all Sathans gifts is discouered in our text , viz. to plucke men from God , and so bring them to damnation ; and indeed they are not gifts , but wages paied for doing some worke . 2. Pet. 2.15 . Balaam loued the wages of vnrighteousnesse . Now , if we looke into the historie , Num. 22.17 . these were great gifts and honours promised , vpon condition of cursing the people of God. So as by the iudgement of the holy Ghost , all such gifts taken vpon such dangerous conditions , are wages of vnrighteousnes . And as a Generall neuer giues pay but to such as fight vnder his colours , so Satan neuer giues pay of worldly preferment , but to such as fight his battels . 3. Neuer man gets any thing from Satan , but by way of contract , or bargaine , where the conclusion shall be for himselfe : and beeing the arch-enemie of all charitie , he will neuer make an exchange but for the better . He giues Adam an apple , but it was deare bought with the losse of Gods image , and all his happines . He offers the second Adam the whole earth , but with such a condition , as he must for it forsake heauen . Quest. But is there any man so extreame wicked , that will contract with the deuill , or receiue any thing vpon any condition at his hands ? Answ. The deuill will doe nothing for any man but by vertue of a compact , and why should he be at any mans commaund , but in hope of his reward , no more then any man would be at his , but in the same hope ? But this compact is either , 1. more open : 2. more secret . A more expresse and solemne contract is that of witches , coniurers , and sorcerers , wherein there is a mutuall promise of seruice between the deuill and the witch . And this promise is not onely made by solemne words , but by deedes and seales ; as some diabolicall signes , figures , or ceremonies , for the ratification of this league and compact . And this is euident by the confession of all witches at this day , and by the Scripture . Of this kind was this in our text ; Satan offers to compact with our Sauiour Christ , and there wanted nothing but the free consent of our Sauiour to the condition . But the more secret compact is the more generall , and no lesse dangerous , though Satan be lesse seene in it . And of this kind the deuill makes many couenants in the world , and innumerable persons contract with him vnderhand , perhaps not thinking they do so . And this two wayes , 1. By a secret faith in the deuill . 2. By a secret consent vnto the deuill . Secret faith in the deuill is , when a man vseth any superstitious or diabolicall meanes for the effecting of his desire , which he knows neither in themselues , nor from Gods institution , haue any such power to effect things , but from the power of the deuill : as the vse of charmes or spells , figures , characters , amulets , scratching of a Witch , or the like : which hauing no power in themselues , nor by Gods ordinance , can doe no good but by a secret faith in the deuill , who by Gods permission puts power in them to heale men for their delusion . Secret consent vnto the deuill , is yet more common then the former , though the former be the common cure of common people : namely , when Satan secretly suggesteth and offereth to make a couenant and bargaine with a man , without any expresse forme of contract , but by inward temptation putteth the motion into the heart ( as of Iudas ) that if he will vse such an vnlawfull meanes , or vpon such a condition , he will effect his purpose , which he earnestly desireth to attaine : now the party blinding his owne iudgement by the eagernesse of his affection , giues his consent to Satan , and accepts the condition : which mutuall and silent consent of partie with partie , is a reall bargaine and couenant . Satan solicites the heart , and the heart consents to Satan : here is a secret compact , by which numbers of men are in league with the deuil , that would be loath to be thought so to be . Yea , numbers there are that receiue the greatest part of their earthly portion at the hands of the deuill , by vertue of this compact , secretly beleeuing or consenting vnto him . This serues to let vs see the difference between Gods gifts and the deuills , in fowre things : 1. Gods gifts come all from grace and loue , he freely bestowes his blessings : for his loue is euerlasting before our owne beeing , and our inheritance is eternall aboue our merit , and in the heauens aboue our reach . But Satans gifts proceed out of his endles hatred , and are wages of vnrighteousnesse . 2. Gods gifts are deriued to vs by good and warrantable meanes , diligence , labour , prayers : Satans , for the most part , by wicked meanes . Gods conditions are profitable and safe : Satans hurtfull and dangerous , by the breach of some commandement , by impietie or iniustice . 3. Gods gifts are first bestowed vpon vs , and then obedience is required as a testification of thankefulnesse , not as merit : Satans are after our worke as a merit and wages of sin ; first fall downe and worship me , and then I will giue thee all these things . 4. Gods gifts are in mercie , for our saluation and comfort , and encouragement in his seruice : Satans , to draw vs from his seruice , and to dragge vs to destruction . Let this doctrine make vs afraid to receiue any thing from the hand of the deuill , and accept of nothing but God offers . For , 1. God is more able and willing to doe vs good then the deuill is , vnlesse we thinke with those wicked ones , that it is in vaine to serue the Lord. 2. An enemy is neuer so dangerous as when he flattereth and fawneth : he neuer kisseth but killeth , with Ioab , or betrayeth with Iudas : his gifts are deare bought , his conditions are intollerable : he will haue a better thing for it , euen our precious soules . 3. A little from Gods hands is far better then if we could receiue all the world , and the glory of it , at the deuills : for this comes with blessing , with promise , with contentment , with good conscience ; so doth not the other . Therefore be the iust mans portion small or great , it is euer precious : it hath no sorrow added to it , as Salomon speaketh . Quest. How may I know I receiue any thing from the deuill ? Answ. When any thing is gotten by the breach of any commandement of God , as by swearing , lying , deceit , oppression , and the like , this is a gift of the deuill , and the wages of vnrighteousnes . Note here how like the vsurer is to the deuill : the deuill saith , he will giue , so the vsurer faith he will lend , which should be free as gift : but then comes a condition of ten in the hundreth , which is more then the lending is worth . Satan is an enemy to all charity , and so is hee . The like may be said of couetous men , who will doe no good but where they looke for returne of the like or more , as like the deuill as may be , and altogether vnlike to God who doth good where he can receiue none , sowes where he reaps not . See the misery of men , who accept of Satans profers . 1. Such as are in open league with him , as wizzards who binde themselues to renounce God , and their baptisme , and redemption by Christ , and to beleeue in the deuill , to expect aide from him , and giue him body and soule for that help ; which is the substance of the solemne leagues , made by such limmes of Satan ; he is of the sure side with them , they can gaine nothing by him , vnlesse he gaine themselues first . And such by Gods law ought not to liue . 2. Worldly-minded men , with whom he deales as with Esau , hee giues them a messe of pottage , but on condition to sell their birthright ; a silly match is made presently , an exchange of earth for heauen . 3. Men impatient in losses or sicknesse , who runne to the witch , as not knowing what to doe with themselues . But Satan neuer easeth the body of temporall paines , but to cast the soule into eternall . 4. Ambitious and discontented persons , that take preferments of Satan vpon base conditions : Absolom shall haue a kingdome , on condition he will rebell against his owne father . Zimri a captaine vnder Baasha , 1. Kin. 16.10 . shall haue the kingdome of Israel , if he will rebell and slay his Master . Discontented Papists shall diuide the land among themselues , if they will blow vp the Parliament house . Now if we would auoid the dangerous compacts with Satan , let vs obserue these rules . 1. Beware of profanenesse , which is a sinne , where men carelesly loose heauen and the ioyes thereof for these lower and earthly things , as Esau to satisfie his lusts despised the blessing , Heb. 12.16 . Let there be none such amongst vs. 2. Beleeue the truth of Gods profers and promises , to relie on them , and thou shalt be fenced from Satans lies , 2. Thess. 2.10 . 3. Consider how easily men powre out themselues for Balaams wages : couetousnes carries away their whole heart , and yet in the end they are deceiued as he was ; in stead of his reward he was slaine in his returne homeward , Num. 31.8 . 4. Consider how little ioy there is in that which is receiued at the deuills hand : neither Ahab nor his posterity enioyed Naboths vineyard . Iudas brought backe his 30. peeces , and hanged himselfe . According to that of Salomon , The wicked rosteth not that which he taketh in hunting . 5. Moderate thy affections not to desire the kingdomes of this world and the glory of them , but a farre more glorious kingdome in the world to come , and all these transitory matters onely to help thee forward to that . The condition of Satans profer teacheth vs further ; that , All his drift in his temptations , is to draw men from Gods seruice to his owne . An example whereof we haue in Saul , whom he drew from his hope and trust in God , to seeke and sue to himselfe for helpe . Hee entred also into Iudas to draw him from his Masters side and seruice to his owne , to make him a leader and captaine against Christ , Luk. 22.3 . Neither faileth he of his purpose and scope , but effectually preuaileth in the world , and in the children of disobedience , Ephes. 2.2 . For if we look to that part of the world , which is indeed the world , not visited by the light of grace , and the Gospell , they in generall are vassalls to Satan , and professe homage and seruice to him in ceremonies and rites , as Gods people to God hmselfe . 1. Cor. 10.20 . Those things which the Gentiles sacrifice , they sacrifice vnto deuills , and not vnto God : Which is spoken not in respect of the intention of the worshippers , but of the mysterie in that idoll worshipped , which indeed tended to the worship of the deuill the deuiser and setter forward of the same . And at this day in those newfound countries , experience shewes , how those heathnish and barbarous people , not hauing the true knowledge of the true God , doe therefore esteeme the deuill as God , and the deuill appearing to them in visible shapes they fall down and worship him , and offer many seruices and sacrifices vnto him ; vpon this ground , because God is mercifull and amiable , and will not hurt them , and therefore they neede not bee so obsequious to him , but the deuill is terrible , and fearefull , and churlish , and therefore must bee pleased and worshipped , Ne noceat . Nay , Gods owne people and children are often drawne from the worship of their God , to the worship of the deuill , in the most base and submisse kind of worship . The Iewes themselues offred vnto deuills , and not vnto God , Deut. 32.17 . and what did they offer but their dearest things ? as Psal. 106.37 . they offred their sonnes and daughters vnto deuills : A maruellous high wickednes , wherein the Israelites themselues imitated the barbarous heathens , among whom Satan had brought in this vnnaturall crueltie , to kill their little children , and offer them to Molech in the vally of Hinnom , v. 38. Thus they shed innocent blood by a diabolicall furie , and polluted their land at the diuells instigation . Thus it was in the time of Ahaz , and of Manasseh ; against which the Lord shewed great indignation and vehemence , Ier. 7. and 19. and , Ezek. 16. And the rather , because it was against a speciall law enacted for this purpose ( which we would thinke Gods owne people should not need ) Leuit. 17.7 . They shall no more offer to deuills , after whom they haue gone a whoring ; and the sanction followes , This shall be an ordinance for euer . Yet Gods people forgate Gods institution , and natures instinct , and so put off all religion and naturall affection . And this comes to passe : 1. Because of Satans pride and ambition , who will not content himselfe with any thing , but that honour that is due to God. He beeing the Prince of the world , and the god thereof , Ioh. 14.31 . 2. Cor. 4.4 . will be worshipped by the world as a God , and takes vpon him as if he were so indeed : whereas he is so onely by his owne vsurpation and affectation , and the wickeds delusion and acceptation . 2. Because of his malice to God , to whom he is most contrarie . God hath by the lawe of creation , of nature , the morall law , yea by the law of faith , and all other bonds , tied man to his owne seruice : now Satan seekes contrarily to depriue God of his due homage , and drawes men from the knowledg & practise of Gods wil , that he may rule them after his owne will , 2. Tim. 2.26 . 3. Because of his hatred to mankind , to drawe men into the greatest offence and displeasure of God. It is an euill thing and bitter , to depart from God and his seruice : but to giue this to Gods deadly enemie , is a sinne most hatefull & dangerous . 4. It is all the businesse that Satan hath in the world , for which he leaues no stone vnturned , no meanes vnattempted , to set vp his owne kingdome aboue and against Gods kingdome ; a compendious way wherof is to hinder , corrupt , or destroy the true worship of God. 1. Thess. 2.18 . Satan hindered me : namely , the true worship which Paul sought to establish . He corrupted the worship of God among the sonnes of God by the daughters of men , Gen. 6. And he sought to destroy all Gods worship in the posterity , by destroying Abel . Quest. But is it possible that Sathan can so preuaile to drawe men to worship himselfe in stead of God ? And what meanes vseth he to effect it ? Answ. Yea it is plaine and vsuall , as we shall easily see , if we consider , 1. the wayes that a man worshippeth the deuill : 2. the meanes how he bringeth men thereunto . I. The wayes are laid downe in these fowre conclusions : Conclus . 1. Whosoeuer worshippeth for God that which is not God , he worshippeth the deuill for God. Deut. 32.17 . They offered vnto deuills , that is , to gods whom they knew not . In all diuine worship , whatsoeuer is not performed to God , is performed to the deuill , there beeing no meane between them in worship . But how hath the deuill drawne Pagans and heathens to set vp and worship false gods , deuills indeed , Mars , Iupiter , &c. yea and Gods owne people to worship Dagon , and Baal , and Molech ? At this day all the Easterne people of Turkes and Saracens worshippe Mahomet , a god of their owne making . And the Papists all giue diuine worship to stocks and stones , the worke of mens hands , to ragges and relliques , to their breaden and baked God in the Sacrament ; as base an idolatry as can be found among the heathens : in all which they haue fallen downe to the deuill , and worshipped him . Conclus . 2. Whosoeuer worshippeth God in any other meanes then himselfe hath appointed , he worshippeth the deuill , and not God. If the manner of Gods worship prescribed by himselfe in the Scripture be refused , that cannot be Gods worship , because the manner is deuised by the deuill . Thus doe they who professe the true God distinct in three persons , but worship him according to their owne deuises and humane traditions ; as the Papists that worship God in images , pilgrimages , & a thousand deuises meere strangers to the Spirit of God in Scripture , thrust in by Satan for his owne seruice . Conclus . 3. Numbers will not be perswaded they worship the deuill , when indeed they doe . For as then we worship God actually , when we serue and obey him , so then men worship the deuil , when they doe the workes of the deuill , Ioh. 8. He that is a slaue , a vassall to the deuill , is an apparant worshipper of him . Yea , so neare a seruice is between them , that the deuill is said to beget many sonnes in the world , Ioh. 8.41 . now euery sonne honours his father . Thus doe all they that are subtile to peruert the straight wayes of God , as Elymas , therefore called by Paul the child of the deuill , Act. 13.10 . because he sought to hinder the word and work of God. Thus doe all those tares , the children of that wicked one , Matth. 13.38 . which grow vp in Gods field to the molesting and annoyance of the Lords wheate . Thus doe all they who when they should spend the Lords Sabbaths in his worship , they worship and serue the world in buying and selling , or the deuill in play and gaming in their owne houses , falling downe to the worship of the deuill , when true worshippers are in Gods house , performing their homage and seruice to him . Conclus . 4. Satan preuailes against numbers , by drawing the affections of their hearts from the true God , to something besides him , to loue , trust , and follow it more then God : as the voluptuous person , that makes his bellie his God , and so is a louer of pleasure more then of God : and the couetous person making his wealth his God , whom Paul therefore calls an idolater . All these and many moe are worshippers of the deuill , and fallen downe to him , and cannot possibly worship the true God. II. How and by what meanes Satan doth thus preuaile . And the meanes are these : 1. He hath often the secular arme , and humane authoritie : 2. Chron. 11.15 . Rehoboam ordained Priests for the high places , for the deuils , and for the calues that he had made . Thus Antichrist , the beast of Rome , Reu. 13.16 . by power made all both small and great , rich and poore , bond and free , to receiue his marke in their hands and foreheads . So he did in our country by fire and fagot in Queen Maries dayes . 2. Sometimes he drawes men to his owne worship by pollicie ; for he can transforme himselfe into an Angel of light , he can preach Christ for a need , to ouerthrow the preaching of Christ , Mark. 1.34 . he can be a lying spirit in the mouthes of fowre hundred false prophets , 1. King. 21. at once : and can put on the shape of Samuel , beeing still a Sathan . 3. Sometimes by faire promises , as in our text , he will giue a whole world to bring Christ to one sinne : Thou shalt haue ease , pleasure , wealth , credite ; in a word , thy hearts desire , if thou wilt fall downe and worship mee . 4. By perswasion , that it is a vaine thing to serue God , Malach. 3.14 . no ioy for the present , no recompence hereafter : thus he carries with him innumerable companies with things present , not considering the time to come . 5. By threatning of crosses , losses , disfauour , as Balaac said to Balaam , Thy God hath kept thee from preferment . By violent persecutions , Reuel . 12.13.15 . the redde dragon persecuted the woman which had brought forth the man child ; the serpent cast out of his mouth waters like a flood , to cause the woman to be carried away . 6. By effectuall delusion , by meanes of signes , wonders , false miracles , and sleights , which Sathan putteth forth to giue credite to false worshippe , as it is spoken of the great Antichrist , 2. Thess. 2.9 , 10. that hee shall come by the working of Sathan , with power , signes , and lying wonders , and in all deceiueablenesse of vnrighteousnesse among them that perish : and thus shall the beast deceiue all those , whose names are not written in the booke of life . Thus many are deceiued in Poperie , by the iugling and craftie conueyances of the Priests , and often by magicke , making their images appeare to sweate , to nodde , to roll their eyes , to passe voices through them , and make blood appeare in the hoast ; which they would haue their people beleeue : and thus Satan mightily drawes them to the worship of himselfe . Here let vs learne to bewaile the miserie of men seduced by the deuill , and thrust from their God , whether more openly , or more secretly : as , 1. Such as ioyne to Poperie , renouncing the worship of the true God , and fall downe to the deuill to worship him . Reu. 13.4 . and they worshipped the dragon and the beast : noting that the worship of the beast , is the worship of the dragon . Now they worship the beast that giue him power ouer the Scripture , ouer the consciences of men , to make lawes to bind them , to pardon sinnes , to open heauen , hell , purgatorie , and receiue his bulls and canons before the Canonical Scripture . A lamentable thing , that Satan gets such great ones daily to fall downe , and worship him . 2. Such as get liuings by bribery , symony , chopping and changing , and such indirect courses : here the Chaplein hath fallen downe to the deuill , and worshipped him , and he hath bestowed the benefice . 3. Such as seeke to witches for help , or cunning men and wome● ▪ a plaine and open seruice of the deuill , by vertue of a league and compact , at least secret . Should not a people seeke to their God ? or can all the deuills in hell remooue the hand of God ? 4. Such as by flatterie , dissembling , iniustice , lying , swearing , or breaking the Sabbath , obtaine wealth , or profit . All this the deuill hath giuen thee , because thou hast fallen downe and worshipped him . Whatsoeuer a man doth against the word , against his oath , or conscience , is a falling down to the deuill , and a worshipping of him . Take heed of comming vnder the power and seruice of the deuill : and to that ende obserue these rules : 1. Hold thee to Gods word and will in all duties of pietie and iustice , both for matter and manner . For we must not onely doe our Masters will , but also according to his will. 2. Heare and foster the motions of Gods Spirit , which are euer according to the word . It is a note of a man giuen vp to Sathan , to haue continuall disobedience breathing in him , Eph. 2.2 . The fowle spirit sauours nothing but the flesh . 3. Renounce the world daily , be not a seruant to any lust , neither take pleasure in it . For when Sathan findes a man seruing pleasures , he halters him with them , and clogs him with cares of riches and voluptuous liuing , Luk. 8.14 . 4. Walke in the light , loue it and such as walke in it . It is a signe of a man in Sathans snare , to despise thē that are good , 2. Tim. 3.3 . to make a shew of godlines , denying the power thereof , v. 5. Satan himselfe pretends light , but walkes in darkenesse , and leads such as he rules in the same path . 5. Contend for the faith , Iud. 3. and Gods pure worship , stand for God , be at warre with thy sinne , keepe an inward conflict and combate ; for , not to be tempted of Satan , is to be possessed by him : Luk. 11.21 . When the strong man keeps the hold , all is at peace . VERS . 10. But Iesus answered and said , Auoide Satan : for it is written , Thou shalt worship the Lord thy God , and him onely shalt thou serue . NOW we come by Gods assistance , to the answer of our Lord to the deuills third dart . In which consider three things : 1. the deniall and resistance , But Iesus answered , and said : 2. the manner of it , Auoide Satan : 3. the reason , For it is written , Thou shalt worship the Lord thy God , &c. First , our Sauiour would not yeeld to Sathans temptations : 2. nay he repels it with great vehemence . 3. he hath iust reason so to doe . I. Christ would not yeeld to the temptation , no not for a world . Quest. Why ? what hurt had been in it ? Answ. 1. He had taken the honour of God , and giuen it to Sathan : whereas the Lord hath said , I will giue mine honour to none other . 2. He had consented to a lie , viz. that the world was Sathans in possession and disposition . 3. He had partaked and abetted all that iniustice and wrong which Satan would offer to all the inhabitants of the earth , if hee had yeelded , or accepted any thing from him . 4. He had impeached his owne right , and present possession of all things , whereof he was right heire , already inuested by his Father . 5. Although the worship required was externall , yet it was diuine ; and so in giuing it to Satan , it had bin idolatrous , which had intangled the Sonne of God in sinne , and vnfitted him to the redemption of mankind . So as in respect of God , of Christ , of vs , and the whole Church , it had been euery way wofull and dangerous , as Satan , yea our Lord well knew . Hence we learne , from the example of our Sauiour Christ , to esteeme and preferre Gods glory aboue all the world . Christ could not be corrupted with gold , nor siluer , nor kingdomes , nor glory , but as a good Physitian sees all diseases and eye-sores , without contracting hurt to himselfe : the glory of his Father in his eie , is an antidote to preserue him without infection . And no maruell , seeing he had formerly preferred the glorie of his Fathers mercie in mans saluatiō , aboue the glorie of heauen it selfe , which he left , and became a man of sorrowes , and was numbred among the wicked to that purpose . Here is an example for vs , which we cannot attaine , but must looke on a farre off for our imitation , to come as neare it as infirmity of flesh will affoard vs. Moses , that man of God , so preferred the glorie of God before the world , that he made a strange choise , viz. to suffer with Gods people , rather then to enioy the treasures and honours of Egypt , Heb. 11.24 , 25. Nay , he was so set for Gods glorie , as he preferred it before his owne part in the booke of life , Exod. 32.32 . Rather then thou shouldest not glorifie thy mercy in thy people , and rather then thou shalt giue the enemie cause to blaspheme , rather blot my name out of thy booke , let me haue no part in heauen . The Apostles also following the steps of our Lord , for Gods glorie , and the Gospels cause , did glorie in the worlds contempt , and reioyced that they were counted worthy to suffer for Christ , Act. 5.41 . Paul bare in his body the markes of Christ , Gal. 6. ver . 17. and was a prisoner , Eph. 3.1 . 1. Gods glory is the cheife good , and the vtmost extent of all his owne counsells , and actions , wherein he manifesteth his mercie or iustice , Rom. 9.22.23 . and so it ought to be of ours ; 1. Cor. 10.30 . whatsoeuer ye eate , or drinke , or whatsoeuer ye doe , do all to the glory of God. An earthly child honours his father , when he imitats him in good : so doe we honour our heauenly Father in this imitation . The first thing in Gods intention , must bee the first in ours . 2. The practise of this dutie is a fruit of faith , and a support of faith . Heb. 11.24 . By faith Moses refused to bee called the sonne of Pharaohs daughter . The consideration of Gods faithfulnesse in promising and performing better things , makes these inferiour things small in our eye : as Moses therefore preferred the rebukes of Christ before the treasures of Egypt , because hee looked at the recompense of reward . And that the sight of Gods glory , worthy to be set aboue all things , takes the part of faith to foile temptations , is apparant in our text , by the practise of our holy Sauiour . 3. In the Lords prayer the first petition is , that Gods name may bee hallowed , set before the desire of daily bread , yea before remission of sinnes , because all these are but meanes tending and seruing to the maine end of all , which is Gods glory . All our good , spirituall and temporall , are or ought to be means tending to that end . 4. Gods glory is the dearest of all things to himselfe , of which he is most iealous , and so ought to be to all his children , as we professe our selues to be . And what can more reioyce the heart of a gracious and ingenuous child , then the honour and high respect of his parent ? 5. According to our estimation of God himselfe is our respect of his glory , and so much as we esteeme his glory , so much we esteeme himselfe . It is true that Gods glory is eternall , and so abides in it selfe not capable of our addition or detraction , and God will be euer most glorious , though we neuer had been : neither need he our help to make him glorious . The sunne would shine in his brightnesse and glory , if all creatures were blind and no eye saw it . But yet he will trie how much glory wee will ascribe vnto him , and how we prize it , and how industrious we are to magnifie and exalt it : not that he can get any good by it , but we our selues reape the fruit : euen as the fire is not hoter , because we stand by it , but we are hoter ; so while we glorifie God , not God but our selues are become better & more glorious . God loueth his glory as he loueth himselfe ▪ and we , as we loue himselfe , so we loue his glory . 6. This is the perfection of Christianity and grace here , and of our glory and immortality hereafter , to preferre his glory aboue all the world . The Spous● ( Cant. 2.18 . ) calleth Christ her best beloued , which he could not be , if she loued any thing better then him . And our Sauiour cashiereth him as vnworthy to be his follower , that doth not at least in affection and full purpose , forsake father , and mother , and wife , and children , and goods , and lands for his sake . This perfection of grace the holy Martyrs atteined , who rather then they would dishonour God in yeelding the least show of idolatry , refused the whole world , yea their liues . And the perfection of glory in the life to come is , that nothing else occupie or distract vs from beeing wholly taken vp in the immediat glorifying of God , without either saciety or ceasing . Let vs learne to be of the same minde with our Lord Iesus , in whome we haue a worthy patterne of constancie and heauenly resolution , in that all the world and the glory of it could not mooue him , no not by a gesture to impaire his Fathers glory . The heathen man could say , if he would forsweare himselfe for any thing , it should be for a kingdome . Absolom for a kingdome would kill his owne father . Iehu for a kingdome makes no end of murthers : One saith of him , What was a basket full of heads to a kingdome ? 2. King. 10.8 . Herod for a kingdome kills all the male children . Nay it were to be wished , that onely kingdomes could draw men to mischeife : for then should not Ahab murther Naboth for a field , nor Iudas betray his Master for thirtie pence , nor Christians and Protestants lie and sweare , and forsweare , and transgresse for a piece of bread . How many executions haue we for 30. pence , or 13. pence ? Which shews how degenerate men are from Christ , whom all the kingdomes in the world , nor the greatest things in them could mooue in the least manner , and as it were indirectly , to dishonour his Father . Nay , what shall we say of them , that professe , they nor no man else can trade , and buy , and sell , to liue without some lies , and dissembling sometimes ? These may carrie the name of Christ , but the minde of Christ is farre from them . Others thinke , and say , What need men be so nice to stand vpon so small scruples , as not accept so good offers and promotions in the world , which haue some condition or other annexed , which their conscience cannot without offence swallow ? What , may not ●e call a little euill good ; and a little good , euill ; that so he may raise his owne estate , and doe himselfe , and others much good ? And thus be is euery where accused of indiscretion . But to these wee obiect Christs example , who would not be mooued with all the world to doe that he was not warranted for in the Scripture . And for the imputation of indiscretion , we alledge Moses example , who when he was at age ( saith the text ) refused to be called the sonne of Pharaohs daughter , and chose rather to suffer with the people of God. And to all such alledgers we say in one word , Either was Christ farre wide in refusing so great an offer , or else are they . As we must preferre the glory of God aboue the world , so we must promote it by our best meanes : The Magistrate by procuring and stablishing that whereby God may be most glorified , not administring iustice by affection or reward , or sparing offenders by a cruell mercy , who should be made examples to others , or not encouraging the godly : All this dishonours God highly . The minister must vse his gifts , not for any priuate end , but for Gods glory , as a good seruant that gaines all for his Master . And euery priuate man must so carrie his course of life , his trade , his speaches , as God may bee honoured in all things : his light in all things must shine , that our heauenly Father may bee glorified : therefore in euery thing whether it will carrie the commendation not only of truth and honesty , but of Christianity and religion . To stirre vs vp to this duty , see some motiues : 1. All creatures in their kind doe glorifie God , and keep their standing , the sunne , the starres , the heauens declare the glory of God. Psal. 19.1 . the oxe knoweth his owner , and the asse the master of his crib , Isa. 1.3 . the crane , swallow , and turtle know their times , Ier. 8.1 . What a shame for Israel then not to acknowledge their benefactor , but come so farre behinde the vnreasonable creatures ? What a shame for Christians to come behinde the Israelites , who partake in far greater mercies and meanes then they did ? 2. Hereby we manifest our selues to be the seruants of God , in resisting the dishonour of God , and standing out for our Lord , against Satan , wicked men , hypocrites , whose whole desire is to obscure and darken the glory of God , and as far as they can with violence to tread it vnder foote : Especially hauing vowed in our baptisme so to doe . He is a coward that seeing the readines and alacritie of the enemie , is not by it prouoked to stout resistance , especially standing in a good cause , and sure of victory . Can a child indure his father to be dishonoured and wronged by word or deed , and put it vp ? Can Gods child , seeing a sonne honours his father ? 3. Our time is but short , we are in our last conflict , the time of our full deliuerance and introduction into heauenly glory is at hand , the crowne is in our eye , almost vpon our heads already : and therefore let vs encourage our selues a while to be instant for the glory of God , which is our last scope and cheife expectation : euen as a traueller that sees the euening come vpon him , is so much the quicker till he attaine the place he desires ; so we hauing the euening of our life approach , and our last houre , should set our selues forward with more speed and alacrity towards our home , holding on our right way , which is the glorifying of God in all things . 4. We haue a cloud of examples before vs : 1. of holy men , who haue endured Martyrdome , and reioyced in the flames , that they were worthy by their so exquisite torments to glorifie God , as Christ told Peter that by such a death he should glorifie God. 2. of holy Angells , who spend all eternity in magnifying Gods holines and glory : Isa. 6.3 . one cries to another , Holy , holy , holy is the Lord : the whole world is full of his glory : and , Luk. 2.14 . Glory bee to God in the highest heauens . And shall not we approach to the Angelicall life , which is the happiest of all creatures ? 3. of the blessed Sonne of God our head , whose whole life was nothing else but a seeking of the glory of his Father : And should not the members imitate the head ? Haue we so many faithfull guides in so dangerous a way , and should we be so cold and slow in the imitation of them ? 5. Our glorification is indiuidually knit to our glorifying of God : as , 1. Sam. 2.30 . Him that honoureth mee , will I honour . Yea Christ claimes his glory on no other condition but this , but that he had glorified his Father on earth , Ioh. 17.4 . As among men , great benefactors are well pleased with small testimonies of thankefulnesse , where ability wants to performe much : so the Lord accepts our small obedience and studie of glorifying him , that he plentifully remunerates it . Meanes to come to glorifie God in some good measure . 1. Pray for wisdome , and a sound iudgement . Phil. 1.10 . that ye may discerne things that differ , beeing filled with the fruits of righteousnesse , to the glorie and praise of God. For euery thing will not please and glorifie God. 2. Renounce thy owne glorie in doing things . Ioh. 8.49 , 50. How can ye which receiue honour one of an other , seeke the honour that commeth of God ? Certenly Christ sought not his own praise , but the praise of him that sent him . 3. Obserue Gods wisedome in his word and workes ; his power , iustice , and mercy ; his benefits and corrections on thy selfe and others ; in all things praise him : He that praiseth me , glorifieth mee . Psal. 50.23 . 4. Honour God in an honest and Christian conuersation : gracious speaches , and an vnspotted life , honour the Gospell : hereby stop the wickeds mouthes , and glorifie God , 1. Pet. 2.12 . II. The manner of this answer of Christ ; Auoid Satan ] which differeth somewhat from Christs other answers , beeing more plaine and sharpe then they , as appeareth , 1. in the title he giues him , Satan : 2. in the commaundement , Auoid . First , hee calls him Satan , which is the third name giuen him in this history : for he had before been called a deuill , that is a false accuser , and a tempter , and now he is called a Satan , signifying an aduersary or enemie : 1. to God directly : 2. to man , both in his person , whome he often possesseth and vexeth , Matth. 4.24 . and also in his estate , which he doth often endammage and impouerish , as we see in Iob. And Christ doth now so tearme him , 1. To shew him that he takes better notice of him then before : for hee called him by no name before , though he was called by the two former tearms by the Euangelist . 2. That we should see further into his nature , the more to beware of , and detest him . 3. To shew vs how we may detect an aduersarie , and smell a deuill ; namely , when he sets against and opposeth the grounds of religion . 4. To teach vs that he is no friend , that offring vs wealth and honour , would draw vs from God and religion . The greatest kindnes here is the greatest cruelty . Auoid ] 1. This is a word of indignation , as we say to a dogge , auant : for Christ was much offended and angry against this temptation , when he saw and heard Satan so impudent and blasphemous . So Christ giues this as a reason of the same speach to Peter , Auoid Satan ; for thou art an offence vnto mee . Christ shewes indignation , because Satan shewes his blacknesse . 2. It is a word of rebuke and castigation of Satans importunity and impudency , who would not be satisfied at the first and second assault , but still renewes more hellish and horrible temptations . Thus Luke expresseth it , Hence behinde mee , as one not worthy any longer to behold his face . 3. It is a word of dismission , or sending him packing , and carries in it the force of a commaundement . An heretike ( saith the Apostle ) after once or twice admonition auoid , Tit. 3.10 . Thus deales our Sauiour with Satan here , who is haereticorum hereticissimus , an arch-heretike : as a great man talking with a wrangling fellow , whom no reason will perswade , commands him away , he will heare him no longer . Quest. Why was our Sauiour so angry at this temptation aboue the former , wherein he exercised meeknesse and patience ? Answ. 1. His wisedome knewe how farre he was to beare Satan at this time , and how much to suffer from him , and then how his mouth must be stopped , which meeknesse and lenitie would neuer doe : there is no hope to winne or ouercome a deuill with kindnes , nor to shake him off that way ; nay rather this will more inuite on his malice , he will goe so farre as he is suffered . 2. Christ thirsted after mans saluation ; and his loue to vs and our redemption , made him so angry with the deuill , who sought by all meanes to hinder it : for had he been defiled with sinne , the work of redemption had auailed vs nothing . 3. To note the hatefulnesse and detestation of that sinne of idolatrie , whether it be couert or open , that if our dearest friends should solicite vnto it , euen the wife of the bosom , we should pursue them to death , and so shew our deadly hatred against it , Deut. 13.1.6 . 4. The two former more concerned himselfe , but this concerned his Fathers glorie directly : he heares him claiming all to be his , quartering the armes and royalties of God , making himselfe a God , and challenging worship due to God : this he could not beare : his tendernesse and zeale to his Fathers glory , would not endure so vile a creature to carrie away , no nor to challenge any part of his worship . Gods causes must euer more affect vs , then our owne . How full of lowlinesse and meeknesse was our Lord and Sauiour in all his owne causes ? He did not striue nor cry , neither was his voice heard in the streetes : he would not breake a bruised reed , nor quench a smoaking flaxe , Isa. 42.3 . Matth. 12.20 . When hee was reuiled , he reuiled not againe . When he was called glutton , drunkard , a friend of Publicans and sinners , Matth. 11.19.28 . in stead of returning rough language , he calleth , saying , Come vnto me all yee that are weary and heauy laden , and I will ease you . He was lead as a sheep to the slaughter , and opened not his mouth : when thy accused him of capitall things , knowing that his answers would not be taken , he answered not a word . Now he was in his owne cause . But when he takes his Fathers cause in hand , how doth he cloath himselfe with zeale , which euen consumes him ? Ioh. 2.15 . in purging his Fathers house , he layes about him , and whips out the abusers of that holy place . Moses in his owne priuate cause was the meekest man vpon the earth , beeing contumeliously worded by Miriam and Aaron , he presently pardons it , and prayeth for Miriam , and gets her cured of her leprosie . In Exod. 32. that froward people was readie to stone him : yet when God begins to be angry with them , he forgets all , and prayes God rather to put his name out of his booke , then not to pardon their sinne . But , seeing the calfe , his calme spirit is vanished , and he breakes the tables of stone that were in his hand . The Apostle Paul euery where prouokes Christians to meekenes , patience , and laying aside of reuenge , and stirringnesse of spirit in priuate causes : yet ( Act. 17.16 . ) when he saw the idolatrie of the Athenians , his Spirit was stirred vp in him . 1. The religion which we professe , should bind vs vnto God most straitly : therefore Augustine noteth the word either à religando , or à relinquendo , that where religion is , it will leaue all for God. And hence is selfe-deniall enioyned , as a necessary preparation , to him that will professe religion . 2. Gods glory is preferred by himselfe aboue all his creatures , as beeing the end of them all ; and therefore must so be of vs , euen aboue our selues : for of him , and through him , and for him are all things . Wee see in the common-wealth how the instruments of publike iustice , if any seruice be commanded from the King , must lay aside their owne businesse and ease , and execute the Kings pleasure before their owne . Such a good seruant for his Lord was Paul , saying , My life is not deare vnto mee , so I may finish my course with ioy . 3. Our Lord Iesus hath more affected our cause then his owne : what an infinite loue shewed he in descending from his glory , to worke the great and painefull worke of our redemption ? what infinite miserie did he sustaine to help vs out of it ? what an happines forsook he to recouer vs to that which we had forsaken ? what a deare price did he pay for our ransom , when we were lost ? Is it not fit now , that we should be earnest in the cause of such a friend ? May not he well disdaine , that any thing in the world ( neuer so much concerning vs ) should be preferred before him , yea or equalled with , or loued without him ? 4. Doe we know that God himselfe is the cheife good , and should not we cast our eyes beyond our selues , sinnefull lumps and heapes of dust , that all the springs of our affections might run into this maine ? Shall we bestow the pitch of our affections vpon lower things ( as earthly-minded men doe ) when we may satiate them with God himselfe , and the things of his glory ? 5. There is no losse in neglecting our selues for God , but great aduantage : for his eye is vpon vs to be a speedie , faithfull , and royall rewarder of vs. The preferring of our Lords cause aboue our selues , is the preferment of our selues in the end . He that looseth his life for my sake ( saith Christ ) shall finde it . And therefore as Cesars eye made his souldiers prodigall of their blood ; so Gods eye vpon vs should make our selues small in our owne eyes , that his glory may be maintained and reserued wholly to himselfe . Moses preferred Gods honour before his owne : for he looked for the recompence of reward . The vse hereof belongs to such as are specially set forth to set vp Gods causes . The magistrate is not now a priuate man , to seeke himselfe , or to set forward his owne designes , or to shew his heat in his owne priuate causes , but to preferre Gods causes before ●ll mens , his owne or others . Dauid a King , how calme was he in his own case , when Shimei trayterously railed vpon him , and Abishai would haue fetched his head , Oh no ( saith hee ) God hath bid him raile , &c. But when Gods cause was in hand , Oh then , away from mee yee wicked : and , I will haue no wicked person in my house , 〈◊〉 will timely destroy the wicked from the house of God. Good Nehemiah neglecteth his owne allowance , and departed from his owne right for the peoples sake , c. 5. but c. 13. how zealous is hee for God ? hee will not let God loose his right : not one whit of the Sabbath must be allowed to any vse but Sabbath-duties . Such a courage for God and the truth , ought the Magistrate to haue , as neither for feare of men , nor any mans fauour or affection , he neglect any thing which God would haue him doe , especially for the house of God , and the offices of it . Alasse , how many Magistrats are of Gallios minde , to thinke religion but a matter of words , as if God made them gouernours of men onely , but not of Christians ; keepers of the second table to preserue peace and iustice , and not of the first to preserue piety and religion ? and if they be so , why are not blasphemies , and horrible oaths , and innumerable profanations of the Sabbath seuerely punished ? why are not Popish and profane persons compelled to come into the house of God ? Shall a pilferer of a trifle of a mans goods know , that the Magistrate beares not the sword in vaine , and shall not he that robs God of his glory , by cursing , swearing , contemptuous breaking of the Sabbath know the contrary ? The calling of a Minister is more specially to promote the causes of God , which therefore must affect him aboue all his owne respects . How earnest was Christ in his Fathers worke , when his parents came to seeke him at twelue yeares old ? he rebuked them for interrupting him ; whereas in all priuate conuerse he gaue them reuerence , Luk. 2. When his disciples brought him meat , he neglected that also , saying , It is my meat , and drinke , to doe the will of my Father . And if preferring Gods causes will not suffer vs to respect our selues , much lesse will we be hindred by others : we cannot tune our songs to mens eares , but must deale faithfully and plainely , though we displease men . How zealous was Christ against the hypocrisie of the Scribes and Pharises , Matth. 23. though it created him much enuie and malice ? When he saw the inuincible hardnes of heart in his hearers , how did he mourne in his spirit , and looked angerly about him ? Mar. 3.5 . Surely if we goe about to please men , or set vp our selues in the world , Gods causes will affect vs slenderly : Therefore it shall be our happie portion to set the top of our ambition the glory of God , and in our iudgements and practise , preferre the winning of soules before the winning of the world . Let euery man learne to consider what businesse God hath put in his hand to doe , and not be hindred in that ; for that is Gods worke , Gods cause , vpon which depends some part of Gods glory . And whatsoeuer he may glorifie God in , for which he can warrant his calling , let him set that forward , and let no respect hinder him : let him not suffer God to be dishonoured in his familie , nor where hee can hinder it : let the spirit of patience swallow a number of priuate and personall wrongs ; but , when God comes to be wronged , let him stirre vp the spirit of zeale and courage . Here many are reprooued , who faile against this doctrine : as , 1. Men that follow nature abandoning religion , hote and fiery in their owne quarrells , not a word can be sooner vttered against them , but they are ready to draw , and to stabbe : Their owne names may not be mentioned without all due respect : But for Gods causes and quarrells , let others looke to that . How hote was Cain in his owne cause ? but so much the cooler in Gods causes and seruice . Haman , how busie in his owne priuate quarrell to bring Modecai to death , yea to destroy the whole Church , had not his gallowes caught himselfe ? Oh beware by these examples of more zeale in thine owne cause , then in Gods ; in thy owne name , then in Gods. 2. Such Ostriches as can digest any high contempt of God , without indignation or reproofe , and can suffer men to sweare and curse by God and Christ , his blood , wounds , and teare him to small peices . It would be thought disloyaltie to heare the Kings Maiesties name or title contumeliously spoken of , and not bring the partie to condigne punishment . It was an olde law among the Romanes , that if any man did sweare by their God Ianus it should be death , vnles the Senate approoued it , or it were made before a Priest : why ? that it might be either punished or reprooued . It were well if we had such a law amongst vs. 3. When care of our owne houses eate vp the care of Gods house : things shall be neat and conuenient at home , no care how Gods house lies . When base trifles are preferred before Gods word , and the good setling of it ; as stage-playes and enterludes . When Gods Sabbaths and time must giue place to our callings , or recreations , or are passed away in Gods worship , more heauily then holy-daies or worke-daies . Here is a man affected more with his owne sinn , then the highest causes of Gods glorie . III. The reason of our Sauiours deniall : For it is written , Thou shalt worshippe the Lord thy God , and him onely shalt thou serue . Our Sauiour had sharply reprooued Satans impudence in his bold on set this third time ; but yet because it is not sufficient to thrust off an aduersarie with heat of words and sharpe reproaches , vnlesse there be added also a direct answer and satisfaction to the matter in hand : he therefore most fully answereth by the Scriptures , euen the deuill himselfe , not contenting himselfe by his power to repell him , which Satan now beginneth to feele , vnles also by the power of the word he conuince him , and thereby award the dart , and breake the temptation into peices . Which must be our rule in dealing with vaine and iangling aduersaries ; not to answer them according to their foolish disposition or prouocation , nor to be like them in frowardnes or stifnes , in heat and peruersnes , but to answer them with words of wisdom , with sound matter and moderation , both to conuince them , and beat downe selfe-conceit in them ; which is the meaning of those two precepts , Prou. 26.4.5 . which seeme contrarie ; but are easily reconciled by the due respect of persons , places , times , and other circumstances . Euer remember one rule , that no aduersarie ( suppose the deuill himselfe ) is to be answered by affection or passion , but by iudgement and sound reason : Yea , if we haue no hope to winne our aduersarie , or doe him much good , as Christ had none of the deuill , yet we must testifie to God and his truth for the confirmation of our selues and others . The testimonie alleadged is out of Deut. 10.20 . Thou shalt feare the Lord thy God : thou shalt serue him : and , Deu. 6.13 . An vniuersall and affirmatiue precept , by which euery creature is bound to his Creator , and him alone , to performe diuine worship vnto him . And it is aptly applyed by Christ to this dart of Sathan : For it implyeth , 1. That he himselfe , as now standing in this conflict with Sathan , is a creature of God as he is man , though otherwise as God he be equall to his Father . As man he is subiect to the law , and to this precept among the rest . 2. That Satan is not God , as he pretendeth by his vniust claimes , nor any way equall to God. 3. That therefore neither must he beeing a creature , giue the least diuine worship from God ; nor he that thus claimes it , can by any meanes be capable of it . 4. That the Scriptures of God reserue vnto God his due worship , and forbid that any creature shall share with him . Christ stands not to dispute whether the sight presented were a shadow or substance , nor whether he would giue it him or no , but holds him to the Scripture , which vpholds his Fathers right . Quest. But why doth our Sauiour change , and adde to the text of Scripture , as not regarding that terrible woe denounced against such as adde or take away from the word , and contrary to that , in Deut. 12.32 . Here our Sauiour , 1. changeth : Moses saith , Thou shalt feare : Christ saith , Thou shalt worship : 2. addeth : for Moses hath not the word onely , which is of Christs putting to that text . Answ. 1. Here is some difference indeed in words , but not in sense , and therefore it is no corruption of the text , nor letting out the life of it , which stands not in the words , but in the true sense . 2. Our Lord both in great wisedome changeth the word feare into worship , and iust cause : for , 1. Moses vseth feare , which is a generall word , in which is contained all such diuine duties as godly men ought to performe vnto God : and our Sauiour mentions one speciall , which is included in that generall ; which thing Moses speakes as well as hee , in the generall ; as he that commaunds a whole , commands euery part , inward and outward . 2. Hereby our Sauiour aptly meetes with Satans temptation , If thou wilt worship me ; he vseth the same word , not tying himselfe to Moses his words , but keeping the sense , but to Satans word : and , 3. He noteth the nearenesse and vndiuidednes of Gods feare and his worship ; as where the cause is , there will be the effect , so true feare and worship goe together ; where one is , there will be the other : and for this cause one is put for the other , not here onely , but elsewhere , as Esa. 29.13 . their feare toward mee was taught by the precept of men : Christ alleadging it , Matth. 15.9 . saith , You worship me in vaine . As for the word onely added , which is not in the law , it no way addeth any contrary or diuerse sense to Moses , but onely expoundeth or giueth a fit commentarie to the text , and speaketh that plainely in one word , which Moses doth in more : as Deut. 2.13 . Thou shalt feare the Lord thy God , and serue him , and walke after no other gods : which is all one with our Sauiours , Thou shalt serue him onely . As he that saith , The King is the supreame gouernour , and none but hee ; saith in effect , The King is the onely supreame gouernour . 3. Christ and his Apostles had a priuiledge in alleadging Scriptures without errour , and were infallible expounders as well as alleadgers . 4. This alteration of words is made by Christ , to warrant vs , that Scriptures alleadged by teachers according to their right sense ( although with alterations and additions ) are to be taken as true expositions and allegations , we beeing not tyed so strictly to words as to sense : For otherwise , all our sermons and expositions , which serue to beat out the true sense of Scriptures , and apply it to seuerall vses , might be condemned as idle additions to Scripture ; which is blasphemous . 5. To warrant vs , that principles of religion expounded by warrant of Scripture are truely interpreted , though the Scriptures in so many formall words expresse them not . As for example : In the doctrine of iustification by faith , we say we are iustified by faith onely before God : here the Papists exclaime on vs as accursed heretikes , because we read not the word onely , in all the Scripture . But we read it in effect , and in true sense , Rom. 3.28 . and , Eph. 2.8 . by faith without workes ; which exclusiue is all one as to say , onely by faith , as our Sauiour interprets the exclusion of other gods by the word onely . As if I should say , I did such a thing without help ; is it not all one to say , I onely did it ? If Christs interpretation be true and warrantable , so must ours in the point of iustification . And if the deuill himselfe had not yeelded to Christs allegation , he might haue said , Thou thrustest in the word onely , and addest to Gods word , and therefore art not the Sonne of God. But the Papists deale more impudently with vs , then the deuill did with Christ , who said no such thing , but yeelded to euidence of truth , which they will not . In the precept it selfe are three things : 1. the person : 2. the matter : 3. the obiect . 1. The person , thou ] the whole man and person , which consisteth of a body and soule : thou , any reasonable creature that challengest God to be thy God. 2. The matter shalt worship and serue . Worship is twofold , Ciuill , or Diuine . Ciuill , is a prostrating or bowing of the body , or any outward testification of an high and reuerent respect of man. And this is due to men two wayes . 1. Of dutie , when men are to be reuerently acknowledged for somthing wherein God hath preferred them before vs , as for yeares , gifts , graces , authoritie : or such as are set ouer vs , as parents and fathers of bodies and soules , of Church , and country . And this is required by the 5. commandement , and Rom. 13.1.7 . neither doth the Gospel and Christianitie take away , but teach ciuility . And performed by the godly , both in speach , as Daniel said , O King ; and Paul to Festus , O noble Festus : and also in outward behauiour and gesture , as Iaacob bowed seauen times to Esau ; and Ioseph taking his sonnes from the knees of his father Iaacob hauing blessed them , did reuerence to his father downe to the ground , Gen. 48.12 . Dauid inclined his face to the earth , and bowed himselfe to Saul , who pursued his life , 1. Sam. 24.9 . The like of Ruth to Boaz , chap. 2. and of Abigail to Dauid , 1. Sam. 25.23 . she fell on her face , and bowed her selfe to the ground , and fell at his feet . 2. Of curtesie , which is a fruit of humility , when a man to his equalls and inferiours sheweth reuerence and respect ; as Abraham to Lot , Gen. 13.8.9 . and to the Hittites his inferiours , cap. 23.12 . he bowed himselfe before the people of the land : Farre vnlike the surlinesse and stiffenesse of proud and conceited persons , who beeing void of all good nature , nurture , and religion , know not to bow to any , neither their betters in the way of duty , nor equalls in way of curtesie . Diuine worship is twofold , 1. inward , the summe of the first commandement , standing in feare , loue , and the like : 2. outward bowing or reuerence , the summe of the second commaundemen● . The former bindes the soule , and the will , and affections , and the whole inner man : the latter the outward man , to giue God his worship and seruice , and to giue no part of that to any other : For the word onely , onely mentioned in the latter branch , must be extended and referred to the former too . The latter of these is here meant : for the word properly signifieth to kisse or adore , by some outward gesture to manifest a veneration . 1. Because this was it which Satan required of Christ , namely , to fall downe or bow vnto him : but Christ aptly refuseth it . 2. This worship proceeds from an inward feare and apprehension of a diuine excellency & power , not communicable to any creature , which Satan well knewe : for euen by this bowing hee would haue Christ to acknowledge in him a power to dispose of all earthly things , which is proper to God. And him onely shalt thou serue . ] By seruice is not meant the inward seruice of the heart : for the words in Deut. 6.13 . Thou shalt feare the Lord , and serue him , will not beare it : the first thereof betokening the inward seruice , the second the outward , following the former as the effect the cause . Neither would our Sauiour inuert the order , in setting the streame before the fountaine . Therefore this word serue , serueth to expound the former , as an addition , signifying nothing els but the outward seruice of God ; so that Christ here shewes , that it is not enough to giue God outward reuerence , but that we must ( as seruants ) performe duties according to his will : so the word signifies , being taken from seruants , who performe seruice to bodily Masters in bodily actions . 3. The person to be worshipped and serued is God only . Him onely ] whom we call the Lord our God , according to the speach of Samuel , 1.7.3 . Direct your hearts vnto the Lord , and serue him only : for his glorie will he giue to no other . Quest. Must we giue outward worship to none but God ? Must we not bow our knee , and vncouer our heads , to our King and Rulers ? Must we not rise vp to the hoare-head ? Leuit. 19.32 . Must we not serue one another in loue ? How then must we outwardly worship and serue God onely ? Ans. Wee must not denie any ciuill worshppe to any man , to whome God hath made it due : but externall religious worship must not be giuen to any creature , man or Angell . Quest. How may we know one from the other ? Answ. They differ greatly : 1. In the kind , one is seruill , the other sociall ; the former due to an absolute Lord and commander , the latter due from one fellow-seruant to another . This distinction is grounded in Reu. 19.10 . where the Angell refused the worship done him by Iohn , vpon this ground , because he was a fellow-seruant , and one of the brethren : for Iohn beeing ouercome with the greatnesse of the Angels glorie and splendor , out of humane infirmity ascribed to him more then ciuill honour , and mixed some religious worship with it , which onely was due to God. 2. Another difference is in the intention of the mind in worshipping . Religious bowing is , when a man inwardly apprehends a diuine power proper to God , and incommunicable to the creature ; or , when god-head or diuine properties are conceiued in the thing bowed vnto . As for example : in falling downe to an image , vncouering the head , praying , &c. the minde now conceiues a diuine power in the image of knowing ones thoughts , hearing , helping , and the like ; at least that God hath tied his presence and grace to such a place where such an image is set vp . But the ciuill bowing to the King , or superiour , or to the chaire of estate , is a meere token of ciuill subiection , without any conceit of deity in the minde , onely because we see in them excellent gifts of God , or in place aboue in the Church , common-wealth , or familie . For the same gesture may be ciuill and spirituall according to the intention of the minde of the worshipper . 3. The end distinguisheth them : the one is to exercise godlines , the other to expresse ciuility : the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : one done as a man is a member of Gods kingdome , the other as he is in the ranke of an earthly kingdome . As for example : Kissing of the Popes feet is a worship done to a man , and so seemes euill ; but , beeing tendred to him as to the Vicar of Christ , as one that can pardon sinnes , and cannot erre , this religious end makes it a religious worship , and therefore none of his , beeing not offred to any other Prince or Emperour vpon the earth . 4. Some difference may be taken from the common estimation of the thing worshipped , as if it be generally esteemed or reputed diuine , and deity ascribed to that which in it selfe hath it not : The host ( as they call it ) is generally held to be Christs very selfe : now for a man ( suppose a Protestant that knowes it to remaine very bread , and that no such deity or change is in it ) to bow downe before it , to vncouer his head , or vse gestures of adoration to it , is an externall religious gesture , and is vnlawfull , although his intention be not to worship it , but because in common estimation he ascribes a kind of Godhead to the creature as others doe . And whereas adoration is a signe of subiection to the thing adored , and a note of inferiority in deed , or in will ; by this gesture this person makes himselfe inferiour to a creature , and giueth worship and preheminence to that which in his knowledge hath neither life nor sense ; which is senslesse , and against common reason . 5. A plaine difference betweene ciuill worship and diuine , is , that all diuine worship is absolute and immediate ; which is plaine in this instance : God in all his commaundements must be absolutely and simply obeyed , with full obedience , neuer calling any of them into question , neuer expostulating or reasoning the matter with God , seeme they to vs neuer so vnreasonable . As Abraham against the law morall , and euen against the law of nature , without all reasoning , riseth vp early to kill his owne sonne , when God bids him , who will bee simply obeyed for himselfe . But all obedience to men is respectiue , to God , in God , and for God , and as farre as God hath appointed them to be obeyed , and no further . God must be obeyed against the Magistrate , the Magistrate not against God , but so farre as his commaundements are agreeable to Gods. Man as man is not to be obeyed , but because God hath set him ouer vs in the Church , Common-wealth , or familie . Whence we see , that ciuill worship hath his rise and ground in the worship of God ; and what is the cause , that so little reuerence is giuen to superiours , whether Magistrats or Ministers , Masters or Parents , in these dissolute and vnmannerly dayes , but because Gods worship decayes , and is not laid in the hearts of inferiours , the force of whose commaundement would force reuerence to superiours ? What other cause is there , that inferior impudent persons of both sexes take such liberty ( without all respect of conscience , truth , or manners ) to chatter against Gods Ministers and the Kings , towards both whom God hath commaunded more then ordinary respect ; yea with all bitternes to scoffe , raile , curse , threaten , with horrible , damnable , and incessant oathes , more like furies then men , euen to their faces ? but that Gods feare is vtterly shaken out of their hearts : and where Gods feare is absent , how can we expect any feare of men ? The heathen Priests were honoured , because heathen gods were feared : which shall condemne Christians , among whome neither Gods Priests and Ministers , nor the Ministers of the King Gods vicegerent , and consequently , not God himselfe is feared and honoured . All religious worship , whether outward or inward , is due to God onely . For inward worship , it is most expresse , Ioh. 4.24 . God beeing a Spirit , hee must be worshipped in spirit and truth : And it might be prooued in all the parts of inward worship ; as 1. Loue : Thou shalt loue the Lord thy God with all thy heart , and all thy soule . 2. Feare : Isa. 8.13 . Let him be thy feare and dread : Feare him that is able to cast body and soule into hell . 3. Trust and confidence : Prou. 3.5 . Trust in God with all thy heart . 4. Faithfull prayer : Psal. 50.15 . Call vpon mee in the time of trouble : and , How can they call on him in whome they haue not beleeued ? But of this there is little question . As for outward worship , if religious , all of it is his due onely . Psal. 95.6 . Come , let vs kneele before him , and bow downe to God our maker : Whence it is manifest , that all the gestures and signes of religious worshippe , as bowing of the body , of knees , lifting vp of eyes , or hands , and vncouering the head with religious intention , is not to be yeelded to any but the true God. 1. A reason hereof is in the text , because he onely is the Lord our God : our Lord , of absolute commaund , and we his seruants , whos 's our soules are , and our bodies also , to be at his becke in religious vse , and none else : and our God , by the law of creation and daily preseruation , as also by the couenant of grace and redemption : he hath not onely created , but preserueth , yea redeemeth our soules and bodies also , and no creature hath any right vnto vs ( as Dauid saith . ) Christ refuseth here to bow to the deuill , not onely because he is a deuill , but because he is a creature . 2. In our text we see , that Satan will yeeld God is to be serued , but not onely , he would haue a little seruice too . Nebuchadnezzar would be contented God should be serued , but he would be serued too : if they would but fall downe and bow to his image , he desires no more . Let Christ be as deuout towards his Father as he can inwardly , Satan desires no more but a little outward reuerence . But the three fellowes of Daniel tell the King , they will worship their God onely : and Christ tells Satan the cheife idolater of all , that he must serue God onely euen with externall and bodily seruice . 3. If outward religious worship were due to any creature , then to the Angells the most glorious of all : but they haue refused it and deuolued it onely to God as his prerogatiue . Iudg. 13.16 . Manoah beeing about to worship the Angell that appeared to him , the Angell hindred him , saying , If thou wilt offer any sacrifice , offer it to God. And Paul condemneth an outward humility in worshipping of Angells , Col. 2.18 . Reu. 19.10 . the Angell refused Iohns worship : and chap. 22.8 . when he fell downe at his feete to worshippe him , beeing amased , and perhaps not knowing whether he might not be the lambe himselfe , of whose marriage hee was speaking : and the reason in both places , why he refused euen that outward reuerence , was , 1. taken from the Angells condition , hee was but a fellow-seruant : 2. because it was proper to God , Worshippe God : who is there opposed to all Angells good and bad . 4. Idolatry may be committed onely in the gesture , neither can we set our bodies ( which ought to bee presented as liuing and reasonable sacrifices to God ) before idoll-worship without the crime of idolatrie : no externall dissembled honour can be giuen to an image with safe conscience : for which cause Origen was excommunicated by the Church , for offering a little incense to an idoll , though he were forced thereunto by a suddaine feare . 5. Some things must be had alone , and admit not of a second . No man can serue two Masters . One woman cannot haue two husbands at once : her husband is iealous of any partner or corriuall . Now God alone is our Master and Hushand , and therefore he alone must haue religious honour . This serues to confute the Popish doctrine and practise of their image and Saint-worshippe , and of giuing ( many other wayes ) Gods peculiar worshippe cleane away to the creatures , not onely bowing to images of wood , and stone , and mettall , but inuocating them , vowing vnto them , offring gifts vnto them , lighting candles before them , offring incense , dedicating dayes , fasts , feasts vnto Saints departed , &c. Wherein they commit most horrible idolatry , against this expresse commandement , which commandeth the seruice of the true God onely . As we shall see further in these grounds : 1. No image may be made of God : Thou shalt not make to thy selfe any grauen image of any thing in heauen or earth : for , Thou sawest no image , onely thou heardest a voice , Deu. 4.12 . And what w●ll yee liken mee to , saith the Lord ? Yet this was a rude people , ●nd needed all the bookes that might bee . Consequently , God is not to be worshipped in any image . 2. He is dishonoured when any corruptible thing is conceiued to be like him , Rom. 1.23 . 3. God is vncircumscriptible and infinite : therefore an image of him is a lie . 4. God is euery where present : therefore euery image is vaine . 5. Gods curse is on him that makes a carued image , and puts it in a secret place , Deut. 27.15 . 6. God will not be worshipped in any image , but of his Sonne : Ioh. 5.23 . All men must honour the Sonne , as they honour the Father . Let image-mungers shew vs what images God will be worshipped in besides Iesus Christ , the engrauen forme of his person , and we will worship as many images as they can . 7. It is vaine and very inconsiderate to make an image , and worship it ; the makers thereof want common sense , and are blockish as the images themselues , as appeares by the Prophets Ironicall narration , Isa. 42.19 . and 44.19 . No man saith in his heart , Halfe haue I burnt , or eaten , or warmed my selfe withall , and shall I worship the other halfe as a god ? Are not as good blockes as this euerie where ? and as good stones in the pauement ? Is not one as worthy to be worshipped as the other ? How hath one deserued to be burnt , and the other to be reserued for adoration ? The same folly is in the Church of Rome : one peice of the hoast they eate , another they set vp to be worshipped , and want consideration to say , Was not the peice that is eaten , as worthy to be worshipped as this ? Is this better then that ? So that that of the Prophet is verified of these idolaters , They that make them are like vnto them , euen as blockish as the very blocks , which if they could reason , would surely say , Am not I as worthy to be worshipped as my fellow ? am I baser then my equall ? But they haue gotten a late distinction , by which they put on a cloake to hide the filthinesse of their idolatrie . Worship ( say they ) is either that high and great worship proper to God , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or lesse and inferiour worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or seruice : the former they cannot without idolatrie giue to Angells and Saints , the latter they may . But , 1. God cannot be deluded by a distinction of words , seeing the thing it selfe is idolatrie : let them call it what they will , to delude the world and themselues withall , the thing is as grosse idolatry as euer was among the heathens , let them lessen it as they can , and call it a lesse worship , consisting in externall reuerence , and inferiour to that which is giuen to the samplar . For so long as they bowe to Saints ( which they cannot for shame say is for ciuil reuerence , vnlesse they had eyes to see them : ) they goe directly against the commaundement , which saith , Thou shalt not bow downe to them . And the Lord hereby distinguisheth his true worshippers from idolaters , I haue reserued seuen thousand which neuer bowed the knee to Baal . And so long as they inuocate them , vow vnto them , sweare by them , knocke their breasts before them , creepe vnto them , &c. doe they thinke they haue eares and heare not ? nay , do they not ascribe the seeing of their hearts and wants , omnipotence , and power to helpe them ? Are they not in the midst of that woe of them that say to the wood , Arise ; and to the dumb stone , Come and helpe vs ? And so long as they imitate the heathen in erecting temples , altars , statues ; in appointing them religious daies , feasts , fasts , seuerall worships , &c. can they by an idle word put out all mens eies , so as we can see nothing beyond ciuill worship in all this , because they call it douleia ? What is there now in all Gods worship , which they cannot doe to them ? They say , we may not sacrifice to them , that is due to God onely , but inuocate them we may . Answ. 1. A silly shift , as though all Gods proper worship were in sacrifices . 2. What are prayers but sacrifices of the new Testament ? 3. What is it but to offer sacrifice to them , to offer them candles , incense , and the like ? 2. The new-found distinction argueth their grosse ignorance , both in the Scriptures , and in other secular learning , if not wilfull blindnesse ; the words both of them in both beeing vsed for the same , and promiscuously ascribed both to God and men . I. For the Scriptures . They may ( they say ) giue douleia to men and Angels : but then may we giue all the seruice due to the Lord Iesus to them , for vnder this word is it all comprehended : Rom. 16.18 . they serue not the Lord Iesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the Apostle condemnes the giuing of douleia to things which by nature are no gods , Gal. 4.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 20.18 . seruing the Lord with all modesty and many teares , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : here is douleia proper to God , which their distinction makes peculiar to man. 1. Thess. 1.9 . hauing turned from idolls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to serue the liuing and true God. Coloss. 3.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for yee serue the Lord Christ. And might they not in the Scripture obserue how the Angel refused douleia , Reuel . 22.7 . because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fellow-seruant ? Yet they say it is due to Angels and Saints . And that latreia is not onely taken in Scripture for worship due to God , but for workes belonging to men , is plaine by Leuit. 23.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou shalt do no seruile worke . II. For secular learning : Ludouicus Vines a learned man of their religion , in his commentaries vpon Augustine de ciuitat . Dei , hath prooued out of Suida● , Xenophon , and Valla , that these two words are vsually taken one for another . And yet vpon this confused distinction , stands all the frame of their confused idolatry at this day . 3. This distinction fighteth not onely against antiquity , but against themselues . Ierome against Vigilantius saith , Nos non Angelos , non Archangelos , non Cherubim , non Seraphim colimus & adoramus . And Augustine epist. 44. Scias à Christianis Catholicis nullum coli mortuorum , No Christian Catholike worshippeth any of the dead . And some of themselues , as Holcot and Durand , write that no worship at all is to be giuen to an image , neither is it lawfull to worship it . And yet Aquinas and others say plainely , that the Crucifix and image of Christ must be adored with the same honour as himselfe is ; yea that honour , stayeth in the very image : which I hope is more then douleia that is giuen to the image of Christ. But enough of this idle distinction . They must , as the Midianites , fight against themselues and one another , that fight against God and his glory . And wee must fight against them , and take part with our God for his right , and assoone ioine our selues with Pagans and Infidells as with Papists , one of their worshippes beeing euery way as idolatrous , as the other . I know there is difference in the persons whom they represent in the image , betweene Peter and Paul , and betweene Iupiter and Mercury : But in the thing there is no difference , diuine worshippe giuen to an image of the one beeing as hatefull to God as that which is giuen to the other . We worship not the image , but God in the image , nor the Saints themselues , but God in the Saints ; honour done to Gods friends is done to God himselfe . So the Rhemists say : As the worship of the image of Antichrist is the worship of Antichrist himselfe , so the worshippe of the image of Christ is the worshippe of Christ himselfe . In Apoc. 12. § . ● . I answer : 1. After the same manner the Gentiles maintained their idolatry , who instituted idolls , vt admoneamur diuinae naturae , to put them in minde of God. 2. It is false which they say : for they worship the images and Saints themselues , as appeareth euidently in their forenamed seruices . 3. God will be honoured in such signes and meanes as himselfe hath appointed , and not condemned ; neither hath he more condemned image-worship , then his worship in an image . Besides , whatsoeuer the Rhemists say , God hath appointed what honour to giue to his friends , and hath denied to giue this honour to any of the● , Isa. 42.8 . All will-worship is condemned , Col. 2.23 . No worship pleaseth him that is not commaunded in his word , Matth. 15.9 . 4. Thus might they defend the most grosse idolatry as euer was : as for example : Iehu worshipped God , and was zealous for the Lord of hosts , 2. Kin. 10.16 . but he worshipped God in the two calues at Dan and Bethel ; for it is said , vers . 31. he departed not from the sinnes of Ieroboam . He might with Papists haue said , Why , I worshippe no calues , but God in the calues . Yet hee was an idolater . The Samaritans and Assyrians in Samaria feared God , and serued their images , 2. King. 17.28.33.41 . that is , serued God in images : But they were not thereby freed from horrible idolatry , for which God cast them out . Iudg. 17. Micha worshipped the true God in an idoll , and could say as much as the Papists , I worship not the image , but God in the image : for v. 3. the siluer was dedicated to the Lord to make an image : and v. 13. now the Lord will be mercifull vnto me , seeing I haue got a Leuite in my house . And yet he was a grosse idolater ▪ Exod. 32. the Israelites worshipped not the calfe , but God in the calfe : for 1. they proclaimed holy-day to Iehoua , not to the calfe , v. 5. 2. the thing they desired was onely some visible presence of God to goe before them now in the absence of Moses , v. 1 3. they could not be so senslesse as to thinke that an idoll , which had eyes and did not see , and feete but could not walke , could goe before them , but that God represented thereby and reconciled vnto them should goe before them . 4. when they said , These be thy Gods Oh Israel , which brought thee out of Egypt , could they be so blockish as to thinke a dead idoll , made but the day before , could be that God which brought them many weekes before out of Egypt , when it had no being ? Therefore by a figure of the signe put for the thing signified it is thus meant , This is in honour of the God that brought thee out of Egypt . Obiect . They forgate God , Psal. 106.20 . Answ. It cannot be meant of all memory of God ; but , that they forgate their dutie and obedience to God , together with Gods expresse commaundement to the contrary . Yet was this condemned by God , and reuenged by Moses as an high idolatry . 5. It is false which the Papists say , that they worship not the image , but God in the image ; their common practise is to inuocate images , to trust for good from them , to vow , offer , and goe in pilgrimage to them , and make sure of protection from them . This is the honour of images to the great and high dishonour of God. 6. The Papists themselues after all their flourishes , are glad to leaue this practise , as which they had rather hold by way of dispute to toile the Protestants , then in sound iudgement to help themselues . Chemnitius writes of George Cassander , that after long dispute and strife to varnish ouer inuocation of Saints , he concluded thus , Ego in meis precibus non soleo Sanctos inuocare , sed inuocationem dirigo ad Deum ipsum , idque in nomine Christi : hoc enim tutius esse existimo : I for my part vse not to call vpon the Saints , but direct my prayers to God himselfe , and that in the name of Christ : for I take this to be the safer course . And Hofmeister a great Papist , after he had heaped vp many opinions about inuocation of Saints , concludes in the words of Augustine , ( if that booke De visitatione infirmorum was his ) Tutiùs & iucundiùs loquor ad meum Iesum , quàm ad aliquem sanctorum spirituum Dei , I speake more safely and with more comfort to my Iesus , then to any of those blessed spirits that are with God. And to those that doe not thus , may be applied that in Ier. 2.13 . This people hath committed two great euills , they haue left the fountaine of liuing waters , and digged to themselues wells that will hold no water . I will conclude with the concession of Eccius in his Enchiridion , wherein he shewes that inuocation of Saints was not deliuered by the Spirit of God in the old Testament , neither in doctrine , nor commaundement , nor promise , nor example , for two reasons : 1. Because that people was so prone to idolatry . 2. Because the Fathers were in limbo before Christs passion , neither had the blessed vision of God. Neither was it deliuered in the new Testament for two reasons more : 1. Because the Gentiles were very prone to returne to their old idolatry . 2. Least the Apostles should seeme to teach their owne honour after their death . Let vs take this Doctor at his word , and his reasons as they are ( though better might be giuen : ) and onely hence inferre thus much ; If the doctrine of inuocation of Saints , be found neither in the old nor new Testament , with what conscience doe they vrge it on the simple , vnder pretence of Scripture ? If it be said , This perhaps is but one Doctors opinion , to him consents Asotus a great and learned Iesuite , who tells vs plainly , Non doceri in scripturis , sed insinuari Sanctorum inuocationem , that the inuocation of Saints is onely insinuated in the Scripture . Marke the force of truth in these two great points , of iustification granted by Bellarmine , and of inuocation of Saints granted by all these great Papists . Our doctrine condemnes the presenting of ones body at the externall diuine worship of any thing which is not God : and consequently , a man may not be present at false worship to giue it the least allowance , no not in gesture . Whence they are conuicted of dealing false with God , who present their body at the Masse , with a conceit that they can keep their hearts to God well enough . For , 1. Might not our Lord for a whole world haue found by all his wisedom such a present help for him , and by such a pollicie haue ouerreached the deuill himselfe , who required onely externall bowing , keeping his heart still vnto God ? No : our Lord knew well , 1. that body and soule make but one man , who must haue but one God , one Lord , one faith , one worship . 2. that our bodies are the Lords as well as our soules , 1. Cor. 6.20 . created for his seruice as wel as they , redeemed by Christs blood as well as they . 3. that he that requireth the whole heart , requireth also the whole strength which is of the body . 4. that the soule cannot be in heauen , if the body be in hell ; neither can he bow the knee of his heart to God , that bowes the knee of his body to Satan . 5. that there can be no agreement betweene light and darknes , God and Belial : the Arke and Dagon cannot stand in the same Temple , and the heart cannot at the same time be the Temple of God and of idolls . 2. This is the difference betweene the Church of God , and the Synagogue of Satan , that the one is a chaste wife and spouse of Christ , and keeps her to her husband alone , and doth not admit others to the vse of her faith : the other playes the harlot with many louers , and keeps not her faith and confidence to God alone , but permits others to be fellowes with him at the same time . Now no man can take her for a chaste and vndefiled spouse , that will giue the vse of her body to a stranger , though she plead neuer so confidently that she keeps her heart to her husband . The case here is the very same . 3. Here is a number of sinnes infolded in this one action : 1. here is a manifest appearance of euill , which we should flie , 1. Thess. 5.22 . 2. an occasion of offence to others , to draw them in by our example , and , so farre as we may , a destroying of him for whom Christ hath died , Rom. 14.15 . 3. a fight against faith ▪ and an allowance of that which a man condemneth . Rom. 14.22 . Blessed is he that condemneth not himselfe in that he alloweth . His body allowes that which his heart condemnes . 4. here is a denyall of Christ , whose faith hee ought to confesse and professe with his mouth ; which he would doe , if it were in soundnes hid in the heart . 5. here is a dastardly ioyning with his Lords enemie : for he that is not with him is against him . 6. here is not onely an approbation , but a communication in idolatry ; a touching of pitch , & a defiling of a mans selfe ; a most present danger of infection , and defection from God. 7. here is an hypocriticall show of that which the heart abhorres ; a diuided man , and diuided manner of worship , which God hateth who requireth the whole man. 8. experience shewes , that such as giue vp their bodies to idols . God in iustice for the most part giues vp the heart to horrible delusions . 4. If we must auoid an heretike , then much more an idolater . We must not onely hate the doctrine of the Nicolaitans , but auoid it . Many say they hate the Masse ; but I say , then they would auoid it : for we separate our bodies , not onely our hearts from the things wee hate . And the commaundement is , to get out of Babylon . We read in the Ecclesiasticall historie , how S. Iohn fled from Corinthus the heretike , and Polycarpe from Marcion : And , those whom we may not bid God-speed , or whom we may not inuite to our owne tables , may we ioyne with them in polluting the Lords table ? 5. Such persons keep not their hearts to God , that present their bodies at idolatrie , neither present they their bodies onely : for the soule gouernes the bodie , the will leads the action , the vnderstanding the will , and the affections attend the vnderstanding . Now where there is vnderstanding , iudgement , will , and affections , giuen to the idoll-worship , is not more then the bodie giuen , euen the cheife and highest faculties of the soule ? Of which we can reckon no better then plowing with an oxe and an asse , or sowing the same field with diuerse seeds , which the Lord in the law forbiddeth , and therein refuseth the mixture of warrantable and vnwarrantable rites in his worship . God is a spirit and truth , and will not be worshipped in spirit and falsehood . A dissembled worship is a marke of a true neutrall , of a plaine Laodicean , neither hot nor cold , a cake halfe baked on the hearth . Quest. But is it not lawfull on some occasion to bee present at Masse . Answ. In some cases a man may be present , and not sinne : as , 1. When he is there by violent compulsion , beeing bound and cast in as into a prison , so as he cannot resist : this is not his sinne , but theirs ; and it may be said as of Lucretia , Two in the sinne , but one adulterer ; she resisted and was forced , so was he . 2. If in trauell a man be in a fit place to see and obserue their folly , so as he shewe no reuerence at all , or approbation by bending his knee , vncouering his head , or otherwise . Thus the Apostle Paul went into the idol-temple at Athens , as he passed by , not to approoue , but to take occasion to confute their idolatrie , Act. 17.23 . 3. A man may be amongst idolaters to reprooue and reprehend them , as 1 ▪ King. 13.1 . a Prophet came to the altar where Ieroboam was , to cry out against it . And Elias stood by Baals Priests mocking them , while they daunced and launced themselues , 1. King. 18. And the three fellowes of Daniel stood by Nebuchadnezzars image , to protest that they would neuer worship it , Dan. 3.1 . 4. Some hold that in politike imployment , a mans calling necessarily requiring it , he may present his bodie at idoll-worship : as a Protestant may carry a sword before a Prince into the temple of an idoll , with two caueats ; 1. that neither by word nor gesture he giue any approbation of the idolatrie : 2. that publike protestation be made by word , or writing , that he presents not himselfe for religions sake , but ciuill obedience . I will say nothing against this last case : for my part , I like a great deale better that practise of the Protestant Princes at Augusta , who brought Charles the fifth their Emperour along as he was going to the Masse , but left him at the Church-doore , and euery man by his departure shewed what he thought of that seruice . Also when Valentinian brought Iulian to the temple of his idolls , he that kept the doore , sprinkled his gowne with the idols water , as the heathens vsed : whereat Valentinian gaue him a boxe on the eare . If we should thus present our selues , what tumults and stratagems should we make ? Obiect . That was heathenish seruice ; but the Masse is more Christian , and hath good things in it . Answ. 1. That was the Masse from which the Protestant Princes departed . 2. The Masse is as grosse idolatry as euer any was among the Gentiles , being made vp of Iudaisme , Gentilisme , and shreds of Christianity , 3. Let them tell vs a difference betweene the bodily adulterie of heathens and Christians , and we will obserue the same in the spirituall whoredome which is idolatrie . Obiect . 1. But what say you of Namaan the Syrian , who requested leaue to goe into the house of Rimmon with the King his Master , and the Prophet bade him goe in peace ? 2. King. 5.18 . Answ. 1. Some thinke he spake only of ciuill and politike presence , that his Master the King might leane vpon him before his idoll ; hee in the meane time protesting that he would neuer worship other god but the true God : to which the Prophet condescendeth . Which is the answer of M. Perkins vpon the second commaundement ; and M. Zanchius on Eph. 5. But , howsoeuer the gesture it selfe is indifferent , to stand when the King stands , and bowe when the King boweth , &c. yet this gesture beeing cloathed with such circumstances , seemeth to me not approoued by the Prophet , to doe this , 1. in the Church : 2. before an idoll : 3. in the time of publike seruice : 4. by one professing the true God : this seemes not so warrantable . And indeed both those famous Diuines departed from this answer , and gaue a sounder in their latter works , as appeares both in M. Perkins his Cases of Conscience , and M. Zanchius his booke De redemptione . 2. Some thinke he speakes in the time past ; as if he should say , Herein that I haue bowed , &c. the Lord be mercifull to me : to which the Prophet said , Goe in peace . But there is no need thus to wrest either the tongue or the text . 3. The best answer is , that Namaan professeth it a sinne to goe in to bow with his Master in the house of Rimmon , and therefore prayeth twice for mercie for it , professing he will neuer now worship any but the true God : neither doth he onely pray against sinn past , nor for leaue for sinne to come ; but in sense of his own weaknes and infirmity desireth mercie , that he may not be drawne from his purpose , and withall stirreth vp the Prophet to pray for him for grace & strength , and for pardon if at any time he should against his purpose be drawne into his former sinne : and in this sence the Prophet bids him goe in peace : as if he should say , I will pray that God would keep thee in thy godly resolution , and for strength and mercy if thou shouldest be drawne aside , and so farwell . Now out of this example , how can they defend that not to be a sinne , which himselfe confesseth a sinne , and desireth grace and mercie for , and strength against ? Besides , Naaman might seeme to plead his calling for his warrantize , if it were not : but what calling can they plead , but onely newfanglednes , and rash running out of their way and calling ? Obiect . 2. But Daniel worshipped the image which Nebuchadnezzar set vp : else he should haue been punished as his three fellowes were . Ans. A silly argument of desperate men , blaspheming the holy Prophet who before had been cast into the denne of lyons , for sticking vnto God. But if they fall to coniectures , we may easily refell them in their owne kind , thus : 1. Perhaps the image was not neare Daniel . 2. If it were , he might not be obserued . 3. If he were , it may be the Chaldes durst not accuse him for his great grace and place with the King. 4. Or if they did , it may be the King would not heare them , nor draw him to death for the great loue he bare him , or the great seruice he did in his kingdom . Oh therefore let not vs that are Iewes , that is , the Israel of God , meddle with these Romish Samaritans ; let vs not enter into their cities , nor turne into the way of the Gentiles : let them be vnto vs as Publicans and heathens . Oh that our young Gentlemen would not goe into this way , to performe euen the basest seruices of the Masse , but heare the voice of Christ , Matth. 10.5 . In all our seruice of God this precept requireth that we giue him religious reuerence , and expresse it in reuerent and seemely gestures , especially in prayer and praise to bow our bodies , and compose the parts thereof to seemely behauiours . True it is , that religion stands not in gestures , neither doth the Scripture expresly tie vs to this or that in particular , but onely in generall to such as beseeme holinesse and humilitie . See it in the example of the Saints . 1. King. 8.54 . when Salomon had made an end of all his prayer , be arose from kneeling on his knees , and stretching his hands towards heauen . Good Iaacob beeing not able to bend and turne his bodie for age , yet in worshipping God , he would leane on the ende of his staffe , beeing in his bed , and bow as well as he could , Heb. 11.21 . He might haue thought the age of his body and weakenesse , might exempt him from outward adoration , yet he makes a supply of his weakenesse by the helpe of a staffe . 1. Chron. 29.20 . the whole Congregation of Israel , in blessing the Lord , bowed downe their heads , and worshipped the Lord. And our Lord Iesus himselfe before his passion , fell on his face , and prayed , Matth. 26.39 . All to teach vs , how reuerently to demeane our selues in our Lords seruice ; yea if we can conueniently , with Ezra , ( chap. 9. v. 5. ) to fall on our knees , and spread our hands to the Lord. 1. To testifie our humilitie , and that our soules are cast downe with our bodies . 2. This is a profession of the high Maiestie of God before whom we are : the greater the person is among men , the more reuerence is to be vsed in speaking to him , or in being spoken vnto by him : but God is the greatest of all , the Lord our maker , therefore let vs kneele before him , Psal. 95.6 , 7. 3. Our reuerent and humble gestures greatly helpe vs against our owne weaknesses : the lifting vp of our eyes and hands , helpe vs to get our hearts lifted vp to God. 4. It manifesteth our care , to glorifie God in our soules and bodies , as we are commanded , 1. Cor. 6.20 . and that we acknowledge them both to be his , and both to depend vpon him . 5. That we set not light by his ordinances , in which he giueth vs leaue to approach vnto his throne of grace ; before whome the very Angells are said to couer their faces . 6. Hereby we giue good example to others , and prouoke them also to reuerence . All which much condemneth the profanenesse of many , whome when Satan cannot hinder from Church , he preuailes against them there ; and in hearing the word , receiuing the Sacraments , and prayer , they manifest their contempt of those holy ordinances , casting and rolling their eies here and there , gazing idlely , or laying themselues to sleepe and take a nappe some part of the Sermon , or sitting vnmannerly in prayer-time without all reuerence , that should they come so and behaue themselues towards their Prince , they should be taught a lesson for their rudenesse . Is this to confesse a mans owne basenesse , and the humble conceit hee hath of himselfe ? Is this the fruit of acknowledging Gods infinite maiestie ? Surely that soule which feelingly sees it selfe to deale with God , will make the body either kneele as a petitioner , or stand as a seruant readie to heare , and knowe , and doe the will of his Lord. And him onely shalt thou serue . ] God must not onely be worshipped , but also serued . The distinction is easily obserued . For a man may in heart and gesture honour another , to whom he owes but little seruice . And this word in the Hebrew , is taken from seruants , who besides inward reuerence , and outward worship , owe to their Masters their strength , labour , and seruice , yea franke and chearefull obedience . And suppose any man haue a seruant , who will be very complemental , and giue his master cappe and knee , and very good words , yet when his Master commands him any thing , he will not doe it , here is honour , but no seruice ; and denying seruice , he plainely sheweth that his honour is but dissembled and hypocriticall . So as this seruice to God ( as to earthly Masters ) stands , 1. in feare , and reuerent inward affection : 2. in dutifull and readie obedience , in all holy and ciuill actions . For , 1. These two God in the Scriptures hath euery where ioyned together , and therefore no man may separate them . Deut. 5.29 . Oh that there were in them such an heart to feare mee , and to keep my commandements . Iosh. 24.14 , 15. Now therefore feare the Lord , and serue him in vprightnesse ; else chuse you : for I and my house will serue the Lord. Eccles. 12. vlt. Let vs heare the end of all , Feare God , and keepe his commandements : which is all one with Feare God , and serue him . 2. This seruice is a fruite of feare , and a true testimonie of it : for feare of God is expressed in seruice : and if a man would make true triall of his feare , he may doe it by his seruice . It is a note and branch also of our loue vnto God : all which the holy Prophet Moses declareth , Deut. 10.12 . when he expresseth , that walking in all Gods waies , is a consequent of feare , and the seruice of the Lord a fruite of loue : And now Israel , what doth the Lord thy God require of thee , but to feare the Lord thy God , and to walke in his wayes , and to loue him , and to serue the Lord thy God. 3. He iustly calleth for our seruice , in regard of the relation that is betweene him and vs , as he is the Lord our God and Master , and hath authoritie ouer vs , to whom we owe simple obedience , and we are his seruants , to whome we owe of right our whole strength and seruice . Now he becomes our Lord , and we his seruants , not onely by right of creation and preseruation , but by expresse couenant , that as the Iewes seruants were said to be their masters money , so we are not our owne , but bought with a price , 1. Cor. 6.20 . Our wages are set , and our promise passed , our earnest-penny receiued , and no other Lord can lay claime vnto vs. 4. There is no creature exempted from the seruice of God : all creatures in their kind serue him , and much more ought man , to whom he hath appointed all creatures to serue him , and hath exempted him from the seruice of them all to serue himselfe alone . All the Saints euer gloried that they were the seruants of God. The honourable mention of Moses is , that he was faithfull in all the house of God as a seruant . And Dauid saith often , Lord , I am thy seruant , keepe thy seruant , &c. Paul , Peter , Iude , the seruants of God. The Angels professe themselues our fellow-seruants , and are called ministring spirits sent forth for the heires of saluation . Adam in innocencie was not exempted from this seruice , but must serue God in dressing the garden , as a seruant his Lord and Master . Nay , Christ himselfe the second Adam , was not onely styled the beloued Sonne , but the righteous seruant of God , Isa. 53.11 . 5. Our talents , our gifts , our strength , our worke , our wages , all are his , receiued from him , and for him , and therefore must be returned againe vnto him in his seruice . Quest. What is this seruice , which God requires at our hands ? Answ. The seruice of God is either Legall , or Euangelicall . The former stands in a perfect conformity with the whole law of God , when the creature can present vnto God a personall and totall righteousnesse . Of this kind is the seruice of the blessed Angells . Of the same kinde was Adams in innocency . Of the same was Christs seruice , when he was made obedient to the death , that by the obedience of one , many might bee made righteous . This is that by which we shall serue God in heauen , when wee shall once againe recouer perfect sanctification , and the whole image of God , which we haue now lost . This now we cannot attaine vnto ; yet wee must euer carrie it in our eye as our scope and ayme . Euangelicall seruice is , when the heart beeing regenerate by Gods Spirit , and purified by faith , hath Christs obedience imputed vnto it , which is accepted as it owne perfect obedience , and now endeauours to obey God sincerly in all things . In a word , that is euangelicall seruice , which is perfect in Christ , begun and inchoate in vs ; in him complete , in vs sincere , and vpright , which is Christian perfection . And to know this seruice the better , we will set down the conditions of it . I. It must be willing and free , a free-will offring : for hereby it is distinguished from the seruice of deuills , and wicked men , who are all subiect vnto the power of God , and doe him seruice in executing his will whether they will or no : but one thing it is to be subiected , another to subiect one selfe : the one is from an inward principle , euen the Spirit of God , which reneweth the will , and makes it of vnwilling willing and pliable : the other is only by some outward force . The seruice of the godly resembles the Angells in heauen , who are said to haue wings , by which their will and readines is figured in doing the heasts of God. Dauid had not such wings to flie swiftly , yet he would runne in the way of Gods commaundements so fast as the burden of flesh would suffer him . This condition our Lord and Sauiour commends vnto vs in his owne example , when he professeth it is his m●ate and drinke to doe the will of his Father . 2. It must be hearty and sincere . Rom. 1.9 . whom I serue in my spirit : not in body and ostentation , but in soule and sincerity ; not in hypocrisie and coldnes , but in soundnes and feruencie ; not coacted or compelled , but chearefully and without dispute . The Apostle requires loue out of a pure heart , and a good conscience , and faith vnfeigned . And when the Lord bids Dauid seeke his face , Dauids heart answereth , I will seeke thy face , Psal. 27.8 . Those that serue bodily Masters , must not serue with eye-seruice , but as the seruants of Christ , Eph. 5.6 . how ? doing the will of God from the heart : and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in simplicity of heart . What man can abide a seruant that deales deceitfully with him , if he know that he outwardly pretends seruice , but his heart is not with him , but he dissembles loue , truth , faith , and reuerence ? No more can God. Men cannot see into the hearts of their seruants , but the Lord doth , and cannot be deceiued . The fountaine of all our obedience must be a pure and sincere heart , or else , if the well-head bee corrupt , so are all the waters that issue thence . 3. It must be ruled and squared by God himselfe : for God must be serued as he will be serued , and not as we thinke good : for God knowes what is best , and what pleaseth him best . All obedience is to goe by rule , not our owne , or others , but Gods. As the eyes of the handmaid is vpon the hand of her Mistresse , so in our seruice must our eyes be vpon Gods direction , Psal. 123.2 . which is implied in that phrase Luk. 1.75 . that we should serue him in righteousnesse and holinesse before him all the dayes of our life . An earthly seruant must not take vp his owne worke , nor doe other mens businesse , but depend vpon his owne Masters mouth and direction . Now God ruleth his whole seruice in respect of the 1. matter : 2. manner : 3. end . I. For the matter . Whatsoeuer I commaund , that doe onely , saith the Lord. Thou shalt not doe that which is good in thine owne eyes , but what I commaund thee . And so we are taught to pray , Thy will be done . II. For the manner . It must be 1. Absolute : 2. Totall . I. Absolute , without all condition on our part ; whereas all seruice to men must be conditionall . The reason hereof is , because God beeing holines it selfe , can commaund nothing but what is most iust and holy , but men may . II. Totall , both obiectiuè and subiectiuè . 1. It must be totall in respect of the obiect ; all Gods commaundements , all which call for our obedience . Partiall and delicate seruice , when we list , or at leasure , as the retainers of great men on feasts dayes , is not that which liketh him , but a constant diligence in all his commandements , and a conscionable endeauour in all . Generall seruice was holy Dauids aime , Psal. 119.6 . Then shall I not be confounded , when I haue respect to all thy commaundements . Not that we can perfectly serue him , vnlesse we were perfectly sanctified , but , that we must make conscience of all Gods commaundements , euen the least . 2. It must bee totall in respect of our selues : we must be wholly employed in his seruice , in all our parts and powers , the whole heart and all the strength is here challenged . Wherein there is a notable difference betweene the seruice we owe to God , and that to men : We are to be seruiceable to men onely in part , not wholly ; for the soule and conscience are not subiect to men , which God especially taketh vp and lookes for : Gods priuiledge it is , to be the father of spirits : for although we take our bodies from our parents , yet our soules are immediately from God : Men therefore haue no power and authority ouer our soules , but God hath power both ouer soule and body , and is the Lord of our conscience and spirit : and therefore of due must we subiect our selues wholly in his seruice . III. God ruleth his seruice in respect of the ende , which is twofold , intentionis & termini . 1. The proper aime and end of our seruice must be , 1. Gods glory directly . If all our seruice of men must be for God ( as we saw it must ) much more must Gods immediate seruice . 2. The good of our brethren and of Gods Church , which we must not scandalize , but build vp : for God will be serued in our seruice of men . 2. We must serue our God without end : he requires such an heart in his people , as to feare him alwayes , Deut. 5.29 . and 6.13 . Thou shalt serue the Lord , and cleaue vnto him . We allow not our seruants to cast vp our worke , and make holyday at their pleasure : much lesse must Gods seruants thinke it lawfull at any time to giue any seruice to Satan , sinne , lusts , the world , or any creature against the will of the Lord. This should prouoke vs to tender vnto God this seruice with heart and good will , thus squared by God for the matter , manner , and ends of it . The Apostle ( Eph. 6.5 , 6 , 7 , 8. ) perswadeth seruants to obey their Masters according to the flesh , by three arguments , all which are much more strong to perswade our seruice to our Master in heauen : First ( saith hee ) it is the will of God ; Gods institution , and the ordinance of Christ. It is enough for a seruant to know that such a thing is the ordinate will of his owne Master . The second reason of the Apostle , is taken from the honour of their seruice , that in seruing men they serued the Lord Christ , which was an honourable thing . Now we serue a great Lord , & as good as great . If a seruant were bound to a wicked and froward Master , he must obey him in all lawfull things : How much more are we to yeeld seruice to so good a Lord , who can commaund nothing but that which is most iust , holy , and honourable ? He sets vs not about any base or ignoble seruice , to worke in bricke or clay , as Pharaoh commaunded the Israelites , but our worke is the practise of piety and righteousnesse , of prayer and praise . And besides , it is most beneficiall to our selues : for , what gaineth he by our seruice ? our goodnes reacheth not to him , to adde a graine to his perfection . Psal. 50.9.10 . I will take no bullocke out of thy house : for all the beasts of the forrest are mine , and the sheep on a thousand mountaines : If I were hungry , I would not tell thee . But it is our honour & profit ; as when a noble man takes a poore snake neere him to serue him , such a meane man is more honoured and pleasured , then the noble man to whom he retaines . The third reason of the Apostle , is drawne from the expectation of reward or wages , which , if their Masters should faile , God would not faile to repend vnto thē : knowing , that whatsoeuer good thing any man doth , that same hee shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane , and euen wicked men , how rich and royall a reward giues he to the faithfull seruice of himselfe ? If gifts then may mooue vs to serue God , the Lord truly saith , All these doe I giue thee , and more also , my Christ , my Spirit , my selfe , and life eternall . No man giues such wages , no seruant euer had such a pay-master . To these might be added sundry other motiues : as , 1. To serue God , is to raigne , and to be a king ouer the world , fleshly lusts , &c. and to suite with Saints and Angels . 2. God hereby becomes our protector , maintainer , and reuenger , as Dauid often prayeth , Lord , saue thy seruant , teach thy seruant , reuenge the cause of thy seruant , &c. 3. Seruants of vnrighteousnesse meet with the wages of vnrighteousnesse . 4. All our comfort in crosses and afflictions stands in our seruice of God , and a good conscience , or else wee haue none . 5. To feare and keepe his commaundements , is the whole dutie of a man , and that which makes him fully happy . Notes of a good seruant of God. 1. Labour to know the will of the Lord , which he hath reuealed in his word , as Dauid prayed , Psal. 119.125 . For in the Scripture he hath laid out our worke for vs : and let vs expect our calling to euery businesse there : let vs be ready to heare , not lightly absent , nor present for custome , but conscience . 2. Let vs serue him in affection , and be glad to doe any thing to please him , and grieue when we faile either in doing that we should not , or in not doing that we ought , or not in that manner that may please the Lord. 3. Be euer imployed in his worke : How know I a mans seruant , but by his labouring in his masters businesse ? Yee are his seruants , to whom ye obey , Rom. 6.16 . and Ioh. 15. Yee are my disciples , if yee doe whatsoeuer I command you . If I see a man spend his time in the seruice of sinne , of lusts , of games , pleasure , the world , &c. I know whose seruant he is ; certenly he is not in the seruice of God , he is not in Gods worke . 4. Intend thy Lords profit and glorie . A good seruant knowes his time and strength is his Masters , and he must be profitable to him , and seeke his credit . It will be with euery seruant of Christ as with Onesimus , Philem. 11. beeing conuerted : howsoeuer before grace he were so vnprofitable and pilfering , as he was vnfit for any honest mans house , and much more the house of God , yet now he profits the Lord , and credites him , and takes not his meat , and drinke , and wages for nothing . 5. A good seruant sets forward his masters work in others , he will prouoke his fellow-seruants , and not smite and hinder them as the euill seruant did ; he will defend his Lord , hee will venture his life for him , he will stand also for his fellow-seruants while they are in their Masters busines ; he will be a law to himselfe , if there were no law , no discipline ; he will not idle out his time ; his eye is vpon the eye of his Master , his minde vpon his account , his endeauour to please him in all things . VERS . 11. Then the deuill left him , and behold , the Angells came and ministred vnto him . HAuing by the assistance of God now finished the two former generall parts of this whole historie , which stood in the 1. preparation , and 2. the combate it selfe : we proceede to the third and last , which is the issue and euent of all , which affordeth vs the sweete fruite and comfort of all our Sauiours former sufferings from Sathan , and of our labours and endeauours in opening the same . In this issue two parts are to be considered : 1. Christs victorie : 2. His triumph . His victorie and conquest , in that the deuill left him . His triumph , in that the Angels came and ministred vnto him . In both which shine out notably the markes of his diuine power , which euen in all his lowest abasements did discouer it selfe to such eies as could see it , and gaue shew of a person farre aboue all that his outward presence seemed to promise : as for example : His conception was by the holy Ghost : His birth as meane and base as might be , but graced with a starre , and the testimony of Angells : and his circumcision with Simeons . His baptisme performed by Iohn in Iordan , but graced by his Fathers testimony , and the Spirits descent in a visible shape of a doue . H●s ciuill obedience causeth him to pay tribute , but he sends for it to a fish . His person was called Beelzebub , but Beelzebub confesseth him to be the Son of God. At his passion , what greater infamie then to be hanged betweene two theeues ? what greater glorie then to conuert and saue one of them ? At his apprehension , they that tooke him fell backward to the ground , Ioh. 18.6 . In death he trode vpon deaths necke : and being shut vp in the graue , he opened it . So here he is carried and recarried in the hands of the deuil , but as one weary of his burden , he is forced to leaue him on the plaine field , and to giue vp the bucklers , because a stronger then he is come . This is the great mysterie of God manifest in the flesh , 1. Tim. 3.16 . In the victory of Christ , consider three things . 1. The time when the diuell left him , then . 2. The manner , hee departed from him . 3. How long he left him , and that is in Luke , for a season . Then ] this particle may haue reference to three things : 1. When the temptations were ended , saith Luke , namely all those which his Father had appointed him to endure at this time in the wildernes . For as the Son of God knew how much to suffer , so Satan would not giue ouer till he had spent all his powder , and had exercised all his malice in these most hellish temptations , wherein he vsed all his skill , strength , and malice , if he might possibly in this seed of the woman ouerthrow all the sonnes of men , and in the head kill all the members . Whence we may Obserue the obedience of the Sonne of God , who stood out resolutely , and departed not the field at all , nor expected any rest , till all the temptations for this time were ended . Christ could haue confounded Satan in the beginning of the temptations , and so haue freed himselfe from further molestation : but he continues , and abides all the triall to the end . And why ? 1. His loue to his Father made him submit himselfe to the lowest abasement , euen to the death of the crosse , and refuse no difficult seruice for which his Father sent him into the world , of which this was a principall . The speech of Dauid was most proper to this sonne of Dauid , Behold , here am I , let the Lord doe with mee euen as he will. In his greatest agonie he said , Not my will , but thy will be done . For , he that loueth God , his commaundements are not grieuous to him . 2. His loue to his Church made him stand out the vttermost perill in this dangerous combate . Eph. 5.25 . Christ loued his Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and exposed himselfe for it , and made himselfe liable to all wrongs and dangers for it , as a louing husband steps betweene his wife and danger . 3. Hee persisted in the combate to teach vs to hold out after his example in temptation , and to expect freedome from temptation when we haue endured all , but not before . It is absurd to expect the victory before the field be wonne . 4. To comfort vs his members , in that he hath broken asunder all Satans forces , and blunted for vs the edge and points of his most fierce temptations : For if this serpent had had more poison and venome in him , if he had had a sharper and more deadly sting , no doubt our Lord should haue beene assayled therewith , and out of doubt he set all his seuen heads on work how to cast him down : But Christ out-stands all , and the Prince of the world found nothing in him . Learne from Christs example willingly and chearefully to obey God in the greatest temptations and trialls , euen to the ende of them . For , 1. We professe we are followers of Christ , and herein he hath gone before vs in example , which is of more force then many precepts . 2. Wee pray that there may be but one will betweene God and vs , Thy will be done . These tryalls shall not be alwayes : yet a little while , and hee that shall come will come : they bee not so long as the deuill will , but as God hath appointed . 4. The temptations of the godly are best at the end : We haue heard of the patience of Iob ( saith the Apostle ) and what end God gaue him . Blessed is the man that endureth temptation , Iam. 1.12 . This also reprooues such as make more hast for their peace then good speed . They would haue Canaan before the Canaanites be subdued , nay before they step into the wildernesse : whereas the crowne is not giuen before the strife , but to those that striue lawfully . Who be they to whom Christ promiseth a Kingdome , to eate and drinke at his table , and sit on seates with him , but to those that continue with him in temptation ? Luk. 22.28 . and , Reu. 2. all is promised to him that ouercommeth : and , Bee faithfull vnto the death , and I will giue thee a crowne of life . We are in the Church militant , beset with our enemie● so long as we liue , and can we expect victorie without blowes ? or thinke we our selues safe and free , when we haue stood out one skirmish , or two , seeing our enemies are aliue , & euer renewing the assault ? No : let vs resolue to the contrary with the Apostle , and say , I haue fought a good fight , I haue finished my course , I haue kept the faith , from henceforth is laid vp for me a crowne of glorie , which the righteous iudge shall giue me at that day . Wages are giuen at the end of a work , and an earnest onely in the beginning . Let vs hence comfort our selues : for so soone as the temptation is ended , we shall be deliuered . When Abraham had a bloodie knife in his hand , and was stretching it out to kill his sonne , Gen. 22.10 . God bids him stay , he had been tempted enough , now his comfort returnes , his Isaac , his ioy is preserued . There is but an houre for the power of darkenesse , and after that comes light . Be content when God ecclipseth thy light , and thou seest thy selfe beset with darkenesse , waite a while , make not haste , though the Lord tarrie , he hath not forgotten thee , nor his promise : the patient abiding of the iust , shall not alwaies be forgotten . Matth. 8.26 . when the disciples had been long tossed with waues , and the shippe was full of water , and they expected present death , then Christ awakes , and rebukes the storme , and there was a great calme : but he had no sooner rebuked the winds , but he rebuked their diffidence . Lastly , as Christs temptation shewes what condition we are subiect to , so his victorie assures vs of ours , and shewes what shall be the end of our temptations . In mens battels the victorie is doubtfull , here it is certaine ; in them the stronger for the most part ouercomes , here the weaker , because they are armed with the same power as Christ was . Here is a difference between the godly and the wickeds temptations : God leads the wicked into temptations , and then leaues them ; he leads the godly in , but he leads them out also . II. Then the deuill left him , ] namely , when he had been euerie way resisted , when he could fasten nothing vpon the Son of God , when neither penurie and want , nor temptation to vaine-glorie , nor to couetousnes could mooue him , then he giues ouer . Whence obserue , that The way to make Satan flie , is strongly and stoutly to resist him . Iam. 4.7 . Resist the deuill , and he will flie from you : 1. Pet. 5.8.9 . Your aduersarie the deuill goeth about as a roaring lyon , seeking whom he may deuoure , whom resist stedfast in the faith : Eph. 4.27 . Giue no place to the deuill . 1. That which hath been in the head perfectly fulfilled , shall be also fulfilled in the members , seeing the resistance of Christ was not onely for himselfe , but for his members . Let no man say , It is true , the deuill is that strong man , but Christ is stronger then hee , that bindes him and makes him flie ; but alas ! what is that to me a weakling , who dare not looke my enemy in the face ? For as our Sauiour comforted his disciples against the malice of the world , so also may we be comforted against the malice of the deuill : Ioh. 16. vlt. Be of good comfort , I haue ouercome the world ; which had been but a cold comfort to them , had not they shared with him in his owne victorie . Which is also infinite in power , and in time . 2. The promise of God is , that if we resist Satan , he shall flie : by vertue of which promise the deuill is ouercome and put to flight , by the weakest member of Christ , manfully resisting him : for it is not the strength or worthines of our resistance that can daunt the deuill , but because God hath promised to tread downe Satan vnder our feet , Rom. 16.19 . therefore by resisting we must tread vpon him , not that our resistance is a cause , but onely a meanes , in which God giues victorie . God promised Israel the land of Canaan , and power to subdue all those nations then possessors of it ; by vertue of which promise , if fiue Kings at once rise vp against Ioshua , he must tread vpon all their neckes : it was not their power that did this , though they must vse means , and raise all their power against them , but Gods promise : Say not in thine heart , By my owne hand , or strength , or wisdome , haue I taken this good land : no , it was because God loued thee : It was the land of promise . So here . 3. Satan cannot but flie if he be resisted , because he is a conquered enemie , spoyled of his weapons which were most mortall : and not onely conquered in Christ our head , but in vs his members : for to whom was that promise made , but to the Church , that the seede of the woman should bruise the serpents head ? so as his head is broken to mysticall Christ , whole Christ both the head and the members ; let him now nibble at the heele , and hiffe , and gape , and flie vpon them , he cannot hurt them , because his sting is taken away . Now what can conquered enemies doe if they be still resisted , but flie . 4. The battell which we fight is the Lords , wherein he will not bee ouercome : the strength is the Lords , who is mighty in battell . What was the strength of Dauid to Goliah ? but when hee comes against him in the Name of the Lord , a small and weake resistance ouerthrowes him . Our armour is the Lords : Put on the armour of God. And it is armour of proofe : It were a disgrace to his workemanship if it should euer be found slight or insufficient . Our cause is the Lords , a contention for the faith : Fight the good fight of faith , which shall preuaile against all the gates of hell . Our captaine was neuer ouercome , nor can be , nor any one of his fellowes : for they are all members of that body , whereof he is the head ; and can a head able to saue the body , suffer it selfe to be dismembred of any one member ? Our aidars and assistants that come in to help vs while we resist , are the Angells who haue a charge to keep vs in our wayes , and giue vs strength and victory : they bee too strong for Satan and all his powers , and they be more that be with vs then they against vs. Obeict . But are not many of Gods children not onely sore thrust at , but euen ouercome in temptation ? Nay , and doth not experience shew , that the more the child of God resisteth , the more Satan assaulteth him ? And doth not another experience teach vs , that the lesse he is resisted , the sooner he flies , and is lesse troublesome ? Answ. God in great wisedome suffers Satan to molest his deare children , and infest them with long and strong temptations , and many times to foile them , and to renew his temptations , and the battell day by day : 1. For their humbling and exercise ; the Lord destroyed not all the Canaanites before Israel , but left some people to hold them battell , least they should grow secure , Iudg. 3.1 . and to teach them battell : And Paul must be buffeted by Satan , least he should be exalted by the multitude of reuelations . 2. To make them more watchfull of their graces , and keep close their faith , hope , loue , patience , &c. as when robbers and pilferers are abroad , men shut vp and locke their goods within ; so here . 3. To magnifie his owne glory , who manifests such power in such weaknesse , and seasonably sets in for their safety and victory , when in their sense they are vtterly lost . But , 1. Satan neuer ouercomes him that resisteth ; he may foile him and beate his weapon to his head , yea he may send him halting away with Iaacob so long as he liues ; yet at length he shall ouercome , if he hold on his resistance . 2. Satan indeed often assaulteth where he is much resisted : for he will still renew the battell : Sometimes in strong Christians , whom the Lord presseth forth as the leaders in his battell , for , strength is for the warre . Iob resisted , but was still assaulted , because his measure of strength was such as was to be a patterne to all ordinary men . Our Lord had resisted Satan once and againe , but till now he flies not , because he was to be the Generall of the field , on whom all must looke as an example , and for direction . But the issue is , that Satan shall flie at length , and the longer and stronger his temptations are , the more God glorifieth himselfe both in the victory of his seruants , and confusion of the deuill , as we see in both the former examples . Sometimes he fiercely assayleth weaker Christians , who are easilier pulled from their holds for want of knowledge , iudgement , or resolution : these he thinkes will be tyred out with importunity , and he hopes to force them to yeeld at length . And surely many weaker ones inuite Satans temptations vnawares , which toile them worse then death , because they are so flexible ; Satan sometimes heares them speake in his owne language , Thou art an hypocrite , a great sinner aboue all men ; sometimes he sees them vse his weapons against themselues , and so giue way to the aduersary in stead of resisting , whereas stout and manfull resistance would speedily procure their peace : sometimes for want of iudgement they are not able to distinguish of Satans sinnes from their owne , but carrie themselues as they would take vpon themselues the deuills reckoning . Alasse ! all this inuites him , and makes him wellcome . But here let the weakest beleeuer know , that if he resist lawfully , he shall carry away the victory , let his resistance be neuer so weake , and this shall make for Gods greater glory , and Satans greater confusion , that he is not able to stand out the field against the weakest of them , whom he may seeme to scorne . It was a great confusion , that Satan was not able to stand against Christ himselfe : but that he shall not be able to stand against a sinner , a worme , which turnes againe in the name of Christ , is greater confusion then the former . 3. Whereas Satan seemes quiet where he is least resisted , it is no maruell , his kingdome is not diuided against himselfe . What need a captaine bend his forces against a towne , which hath deliuered vp it selfe into his hand : What need he set bulwarkes and cannon-shot against those walls and gates which are willingly set open ? When the strong man keepes the hold , all things are at peace . But a miserable peace it is , to runne from vnder the colour of the Prince of peace , to goe so peaceably and gently to the dungeon of eternall darkenesse . This may comfort the child of God , that he shall outstand all his temptations : it is not onely possible for him to ouercome the deuill , and put him to flight , but also certaine . For , the iust man falleth seuen times a day , but riseth againe , Prou. 24.16 . And why ? 1. Because Gods election is eternall , and vnchangeable , and his foundation sure . 2. Because of Christs prayer , that our faith might not faile . 3. Because the godly man hath built his house on a rocke , against which the windes may blowe , and the floods beat , but it shall stand : and he is set into that head , who ouercame the tempter that he might ouercome him also . 4. Because of the promise , that God will not forsake his child ouerlong , but supply strength for the combate , and giue a gracious issue . And temptation preuailes onely when God addes not a second grace , but standeth a farre off . Obiect . But was not Dauid ouercome with temptation ? Answ. Yes iustly when he remitted of his watch and resistance ; but this was neither totally nor finally . The reason is , because God puts a man into the hands of the deuill two wayes : 1. absolutely : 2. with limitation . Absolutely , as when his iustice giues vp a wicked man to be wholly ruled at his will , and caried headlong to destruction . With limitation , when a man is put into his hand to preuaile ouer him to a certaine measure , as Iob , and our Sauiour to be in these temptations carried and molested , to a certaine measure of time and vexation . Thus the Lord sometimes for a time leaueth his owne children into the hand of Satan , so as he may tempt them , and preuaile ouer them to the committing of fearefull sinnes , as we see in Dauid and Peter , which sinnes often blinde and harden them , and damp their conscience , that for a time they see no displeasure of God , but lie secure and impenitent , as Dauid well nigh a yeare . But all this desertion of God was to a certaine measure : at length the cloud was gone , the mist dispersed , the light returnd , Satan resisted , and forced to flie away . And this is the ground of that prayer of Dauid , and the Saints , Lord , forsake me not ouerlong : not fearing that the Lord would quite take away his grace from him ( as the violent Lutherans teach ) but that he should not withdraw his second grace ouer farre , or ouermuch : Which prayer is grounded on a promise of God , by vertue whereof we may conclude , that the battel of beleeuers is not for the ouerthrow , but the exercise of their faith . This should stirre vp the Christian to chearefull resistance , which is the condition of Satans flight . Obiect . Alasse , he is a spirit , I am flesh : which is great aduantage . He is a legion , I am but one man , he can oppresse me with number . He is a principallity , as strong as a roaring lyon , I am a weake worme . He is subtile as a serpent , I am foolish and vnwise . He is cruell and fierce , how can I haue any heart to resist him ? Answ. 1. There is in euery Christian a Spirit stronger then he , Ioh. 4.4 . 2. There be more with vs then with him , 2. Chron. 32.7 . feare him not . 3. Hee is mighty , but what can a strong man beeing disarmed doe ? 4. He is subtile , but in our Lord are treasures of wisedome , and he is made wisedome to vs of God , 1. Cor. 1.30 . 5. He is cruell , but what hurt can a lyon doe beeing in chaines , or a grate ? Secondly , in thy resistance striue lawfully : How ? Two wayes , 1. By good meanes . 2. In a good manner . First , the meanes of resisting the deuill must not be such as are of the deuills owne deuising , as crosses , reliques , holy-water , exorcismes , nor seeking to witches and sorcerers , which is to cast out the deuill by Beel-zebub : but by meanes appointed by our captaine who was best acquainted with this warre ; as , 1. The word of God , the holy Scriptures , by which Christ made the deuill flie , and so must we : 1. Ioh. 2.14 . I write vnto you young men , because ye are strong , and the word of God abideth in you , and ye haue ouercome the deuill : which plainely sheweth , that not by spells and charmes of Scriptures , but by the abiding of it in the heart , to rule and order the life , Satan is ouercome . Satan is subtile , but the word giueth wisedome to the simple , which ouercomes his subtilty . 2. Faith in Gods promises , 1. Pet. 5.9 . — whom resist stedfast in the faith ; Christ here sets himselfe stedfastly in the word of his Father , and so conquers the deuill . The victory that ouercomes the world , is by faith to leane on the promises of God. Faith keeps in sight Christ our victorious captaine , and sets the crowne of life in our eye , which is laid vp for them that are faithfull to the death . 3. Prayer ioyned with fasting and watching . Christ entring this combate armed himselfe with fasting , watching , and prayer , for many dayes together . Dauid when Goliah drew neere , tooke a stone out of his scrip , and smote him in the forehead that he fell downe : This stone that ouerthrowes the hellish Goliah , is prayer . While Moses hands are lifted vp , all the armies of the Amalekites flie before Israel . And S. Iames in his Epistle tells vs , that if we would resist the deuill , we must draw neere God , c. 4. v. 8. and neuer do we draw nearer God , then in effectuall and feruent praier . Let the disciples vse any meanes without this , the deuill will not flie ; whereof if they aske the reason , Christ tells them , the deuill is not cast out but by fasting and prayer . 4. The practise of true godlines , and resolution against all vnrighteousnesse . Righteousnesse is called a brestplate , Eph. 6.14 . which is not onely that imputed righteousnesse of Christ , but that inherent righteousnesse of our selues , which is the studie and endeauour in a godly life : and the Apostle Iames among other directions in resisting the deuill , c. 4. v. 8. giueth this for one , Cleanse your hearts yee sinners , and purge your hearts yee wauering minded : and the reason is good , seeing by euery sinne and lust being nourished Satan is let in , and the yeelding to any corruption is to giue him so much ground , in stead of beating him out of our borders . He that is in a fight , abstaineth from whatsoeuer would hinder him , 1. Cor. 9. and therefore from sinne , which presseth downe , and hangeth fast on . Let vs meditate on that law , Deut. 23.9 . When thou goest out against thine enemies to fight , abstaine from euery euill thing . For this weakens vs , and turnes God against vs , and driues his good Angels from vs. 5. Gods Spirit : Bee strong in the Lord , and in the power of his might : our owne strength will easily be turned against vs , our own counsells cannot but cast vs downe . God resisteth the proud , and assisteth the humble . As therefore Moses said to Israel at the redde sea , beeing naked and weake , not knowing what to doe , so may we in this case , Stand still , feare not , behold the saluation of the Lord : Greiue not the Spirit , nor quench his motions , who is the spirit of power , of wisedome , of fortitude and counsell , of strength and direction : and goe forth in the boldnesse of that Spirit , as Ier. 20.11 . The Lord is with me like a mighty gyant , therefore mine enemies shall be ouerthrowne , and shall not preuaile , but shall be mightily confounded . Secondly , the good manner of resisting the deuill that he may flie , is this : 1. Resist the first temptation , and breake the serpents head , dash the heads of Babylons brood against the stones . Wise men will not let the enemie come neere the walls , or the gates , much lesse into the market place . It is a great aduantage to giue the foyle at the first onset . Giue no place to the deuill , giue sinne no roome in thy heart , or if Satan inwardly suggest any , there close it vp , let it die and neuer come out , as a man that hath a serpent in a vessell , stops it vp and there it dies . 2. Resist the least euill motion , contemne not the least temptation , for Sathan can tell how by one graine of poyson to kill the soule , and by one dead flie to corrupt a whole boxe of oyntment . The weakest man , yea or woman is strong enough to kill a sleepy Sisera . The weakest temptation is too strong for a carelesse and secure aduersarie . Eue should haue resisted Satan in an apple , and Lots wife in a looke . No sinne is so light and venial , that is not worth resistance . For Satan can vse small sinnes as the fisher vseth small haires to hold the fish as fast , or faster then greater tackling , and secret sinnes to doe more harme in the soule then open . 3. Resist stoutly and manfully : if he pull one way , pull thou the other , for so doth he that resists . If he tempt thee to pride , incline thou so much the more to humilitie . If he mooue thee to reuenge , prouoke thy selfe to meeknesse and patience . If he tempt thee to earthlinesse , bend thou thy selfe so much the more to heauenly-mindednesse : and thus thou shalt beat him with his owne weapons , and take off Goliahs head with his owne sword , and all his gaine in tempting thee , shall be to set thee faster and nearer vnto God. 4. Resist constantly to the last : though thou be sore assailed , and ready to forsake the field , yet resist stil though neuer so weakly . Consider that Christ promiseth a place on his throne onely to him that ouercommeth , Reu. 3.21 . & that there is no safetie in flying , no peice of armour appointed for the backe . If thou beest greatly straightned , send Satan to the crosse of Christ , there he shall receiue an answer : but rather die manfully then flie cowardly . By flying thou loosest the victory , by dying thou canst not . 5. Resist after victorie , when Satan seeemes not to resist ; hold on thy harnesse , and expect the enemie when he seemes absent ; perhaps he faines himselfe foyled , when he is but renewing his assalt , or as a pyrate hangs out a flag of truce to board vs , or dissembles a flight to drawe vs out of our holds , and then hath an ambushment against vs ; and this is his sorest fight : or he will seeme to yeeld the victorie to them , whom he knowes cannot tell how to vse it , but either they will growe proud of it , or secure and lay off their watch , and then , whom he could not in warre ouercome while he was resisted , in their peace he spoyles them , when they thinke he needs no resistance . This reprooues the idle conceit of men , who thinke to be safe from the deuill without resistance ; as , 1. Many ignorant men , who will spit at the mention of the deuill , and blesse themselues from the fowle fiend , and yet are sure enough in his power : these neuer knew what it meant to resist the deuill ; they want knowledge in the word , and are willingly and wilfully ignorant ; they want faith , and neuer inquire after it ; they liue according to nature , and the fashion and custome of the times , are ordinary swearers , and Sabbath-breakers , and worldlings , and they thinke it was neuer wel since there was so much preaching . And for the Spirit of God , if he were not present to restraine them with common grace , it were no liuing neare them ; but for the renewing of the Spirit , to set them out of Satans power , and the corruption of their owne sinnes , he is so farre from them , as they may say truely with Iohns disciples , Act. 19.2 . We know not whether there bee an holy Ghost or no. Alas , how pitifull is the state of these men , who thinke Satan is fled from them , when he is their onely counsellour and familiar , ruling them at his pleasure ? 2. Many that thinke to resist the deuill , but they are loath yet to disease either him or themselues : yet a little while they wil hold their sinnes , they would faine prouide for their wiues & children , and rise to such an estate , before they giue vp their couetousnesse , vsurie , deceitfull and iniurious courses : they will leaue their voluptuous and adulterous courses , when they are old , that is , when these sinnes must needs leaue them ; they will repent of their sinnes when they die , they would be loath to carrie them to Gods iudgment with them ; but so long as they liue , their sinne shall liue with them . Fie vpon such madnesse : Are old decrepit men fit for the field ? Is a man vpon his death-bed a fit man to master a gyant ? Shall a man so be-foole himselfe , as to thinke that then he can easiest resist the deuill , when his power is least ? No , no : Satan will now triumph and trample vpon his spoile ; hee knowes well , that not one of ten thousand lets his sinne liue so long with him , but his repentance dies with him also . 3. Others dreame of a victorie ouer the deuil , and they are safe , but they are not so strict as not to yeeld some equall conditions to their aduersary , they care not to giue a little place vnto him . They are no great swearers by great oathes , but now and then they may forget themselues , and say by God , or faith , or ●oth , &c. Nor great gamesters that liue by gaming , but now and then sit out a number of houres together , to spend and passe away their times . Nor great drinkers , but onely giue Satan aduantages by running into such companie and houses as they be prouoked to drinke a little more then they need . Nor open contemners of the word and prayer , to speake against it , and make their minds knowne ; but they cannot abide this strictnesse at home . Is not the Church the house of praier ? Nor knowne adulterers , they are honest of their bodies , but their eies are full of adultery , and their mouthes ful of obscene filthy speeches , yet they say they thinke no hurt . This is to dally with the deuill , as friends at foyles , that haue capps on the points of their rapiers , for feare of hurting one another . Here is no spirit ruling , but he that rules in the world . The deuill flyes not for such a resistance . III. Then the deuill left him , ] Namely , when Christ bade him be gone . Whence we may note ; that , The power of Christ is such , as all the deuills in hell are not able to resist . If Christ bid the deuill auoide , euen then at his word he must be packing . Mark. 9.25 . he charged the vncleane spirit to come out , and enter no more into the man , so as the deuils cryed for griefe and anger : Mark. 1.34 . a whole legion of diuells submissiuely entreat him not to torment them . And this was not onely so in it selfe , but in the knowledge of all the Iewes , who brought all that were possessed with diuels , and he healed them : Matth. 15.28 . the Canaanitish woman seeking to Christ for her daughter that was possessed , acknowledged thereby that his power was aboue all the deuills : and our Lord most notably in that storie manifesteth his power ouer them , who beeing absent from the maid , and did not so much as speake to the deuills , yet they obeyed his will , and could as little withstand his power being absent as present . Now more distinctly to know this power of Christ , we must vnderstand that it is either twofold , 1. of his essence , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or 2. of his office , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The former , is the omnipotencie of Christ , as he is God equall with the Father , and the holy Ghost : for as his essence ( as the Sonne ) is the same , so is his power , an absolute , creating , sustaining , and commanding power , ruling all creatures , and ouerruling in all things . The latter , is the power of his office , as he is Mediatour and King of his Church : and this power differeth from the former : 1. In that it is a power receiued , Matth. 28.18 . All power is giuen me in heauen and in earth : Phil. 2.9 . God hath giuen him a Name aboue all Names : whereas Christs power , as God , is not receiued , but his owne proper power beeing God. 2. That power is essentiall , infinite , and incommunicable to any creature : this is personall , communicated by dispensation of grace , after a singular manner vnto Christ , as God-Man , and our Mediatour . 3. That power is immutable , vnchangeable , euerlasting ; this power shall after a sort be determined : for he must giue vp his kingdome to his Father , 1. Cor. 15.24 . not that Christ shall euer cease to be a powerfull head of his Church , nor that he shall cease to raigne with his Father for all eternitie : but look as the Father now doth not rule the Church , namely as Mediatour , but the Sonne ; so the Sonne shall not then rule his Church in the manner , as he now doth , as Mediator , but in the same manner as his Father shall . Now he rules and puts forth his power in fighting against his enemies , but then all his enemies shall be ●roden vnder his feete , and made his footstoole . Now he manifesteth his power in gathering a Church by the word and Sacraments , but then all the elect shall be gathered . Now at his Fathers right hand he puts forth his power in making intercession for vs , but then he shall intercede no more for vs. At the ende of the world , he shall declare his mighty power , in raising all the dead , and sitting on iudgement on them ; but then there shall be no more need of this power , when death shall be swallowed vp into victorie , and a finall sentence is giuen on all flesh . So as Christ shall not raigne as now he doth , but as his Father . Whence it followeth , that the power by which Christ subdueth the deuills , is not onely that essentiall power of his diuine nature , but the power of his office , whereby euen in our nature and flesh , he subdueth them . And this power may be distinguished according to the subiects into two kinds : first , that power by which he sweetly ruleth the Church as the head the member● , or a King his subiects : and this is either directiue or coerciue . Secondly , that coercitiue and iudiciarie power which he exerciseth against his enemies , wicked and vngodly men , as a king against rebells and foes to his state and person . And this power is properly raised against the deuills and his instruments , against which they cannot stand . 1. Christ was prophecied to be the seed of the woman that must bruise the serpents head : which prophecie plainly shewes , that Christ as Mediatour in our flesh , must disperse all Satans forces planted against vs ; and for this end the Sonne of God appeared , to destroy the workes of the deuill : and the worke doth properly and singularly belong vnto Christ , although the fruit and benefit of it by communication of grace flow vnto the Church , as the body of Christ. Obiect . But did not others beside Christ command the deuills ? Act. 8.7 . when Philip preached in Samaria , vncleane spirits crying came out of many : and Act. 16.18 . Paul turned about , and commanded the vncleane spirit to come out of the maide . Answ. 1. Christ did it by his owne power , they by his . 2. The power of Christ is one thing , faith in his power is another ; they did it not so much by power , as by faith in this power : whence S. Paul chargeth the fowle spirit , In the name of the Lord Iesus Christ to come out . 3. Common men were able to discerne a difference betweene Christs power and others in casting out deuills : Mark. 1. and Luk. 4.36 . feare came on them , and they said among themselues , With authoritie he commaunds fowle spirits , and they come out ; that is , by his power and diuine authoritie , and not as other Exorcists did . 4. He did worke his as a person that was God , other his disciples as persons with whom God was , working and confirming the doctrine with signes and wonders that followed , Mar. 16. vlt. 2. All things are giuen him , and put vnder his feete . Ioh. 3.35 . The Father loueth the Sonne , and hath giuen all things into his hand . Hebr. 2.8 . Thou hast put all things in subiection vnder his feete . And as if that were not plaine enough , he setteth in the next words a large comment vpon it . And in that he hath put all things in subiection vnder him , he left nothing that should not be subiect , onely except him which did put all things vnder him , as it is , 1. Cor. 15.27 . So as it is plain , that excepting God himselfe , nothing is not subiect to Christ as Mediatour . Now this may be enlarged by a speciall induction of all things . Angels are subiected to his word : 1. Pet. 3.22 . — to whom Angells , and powers , and might , are subiect : with a reason , For he is the Lord of the holy Angells , and set farre aboue all principalities and powers , Eph. 1.21 . Vnreasonable creatures heare his word , and obey him : Luk. 8.25 . Who is this that commands the winds and the seas , and they obey him ? Diseases obey him : to the leper he saith , I will , be thou cleane : and he is cleane immediately , Matth. 8. to the lame man he saith , Take vp thy bed , and walke , and he doth so , Matth. 9.6 . He meetes a blind man , Ioh. 9.7 . and bids him goe wash in Siloam , and hee comes againe seeing . Yea , death it selfe heareth , and departeth at his word , Ioh. 11.44 . At that word Lazarus came forth , bound hand and foote : and the time commeth , when they that are in the graues , shall heare the voice of the Sonne of God , and come forth . In one word , the Apostle ascribeth to Christ , that he is able to subdue all things to himselfe , Phil. 3.21 . all creatures , all enemies , sinne , Sathan , the graue , hell , death , damnation , and whatsoeuer resisteth his glory in himselfe or any of his members . 3. Christs kingdome must be set vp against , and aboue all the kingdomes of the world . Dan. 2.45 . the little stone cut out of the mountaine without hands , breakes in peices the clay , the iron , brasse , siluer , and gold : that is , the kingdome of Christ shall breake all those great kingdomes ; and the God of heauen raiseth a kingdom to his Sonne , which shall neuer be destroyed : And therefore for the vpholding of this kingdome , he must be inuested with power , which neither the tyrants of the world , nor the god of the world can euer preuaile against . For neuer were all the kingdomes of the world so opposed by the world and the deuill , as the poore kingdome of Iesus Christ : but this power of Christ is as an hooke in Nebuchadnezzars iaws , and a chaine in which he holdeth Leuiathan , limiting him how farre he shall exercise malice against the Church , and no further . 4. Christ as Mediator was to performe those workes , which no other creature could euer doe , and therefore was to be endued with such power as no other creature could be capable of . Hence he prooueth himselfe to be from God , Ioh. 15.24 . If I doe not such workes as no other man euer did , beleeue mee not . Where he speakes of his miracles , which , in respect of the manner and multitude neuer man did the like in his owne name , nor so many . To which adde those great workes , of raising himselfe by his own power from the dead , Rom. 1.4 . Of satisfying Gods iustice for mans sinne , a worke aboue the reach of men and Angells . Of meriting eternall life for all the elect , which must be an action of him that is more then a creature . Of applying his merit , to which end he must rise from death , ascend and make intercession . Of sending his Spirit . Of begetting faith , and preseruing his people in grace receiued . Of leading them through death and the dust into his owne glory . These are such things as all power of meere creatures is too weake for . All the Angells in heauen cannot doe the least of them . All the deuills in hell cannot hinder them . And hence Christ is stiled the lion of the tribe of Iudah , Michael , the mighty God King of glory ▪ &c. This may be a terror to Christs enemies : for such is his power as shall make them all his foot-stoole . Doe we prouoke him ? are we stronger then he ? 1. Cor. 10.21 . Psal. 2.9 . those that will not be subiect to the rod of his mouth , shall be crushed with a rod of iron . Therefore take heed of beeing an enemie to Christ , or his word , or seruants : else thou shalt be reuenged euen in that wherein thou sinnest ; with the breath of his lippes he shall slay the wicked ; one word of Christ , one ite shall turne them all into hell . Is the power of Iesus Christ such in his base and low estate , as all the deuills in hell are not able to resist it , but if he speake the word they giue place ? how desperately doe wicked men goe on in sinne as if they were able to make their part good against him ? Ioh. 18.6 . when Christ but said I am he , presently his apprehenders fell to the ground . Reu. 17.14 . they shall fight against the lambe , but the lambe shall ouercome . This is comfort also to the godly , in that Christ as Mediator in our flesh is armed with power aboue all our enemies , so as nothing shall hinder our saluation : Not Satan ; for the prince of this world is cast out ; he may haue vs in the mountaine , or on the pinacle , but he cannot cast vs downe . Not sinne : Christ hath powerfully triumphed against it on the crosse , hath fully satisfied for it , and perfectly applied that satisfaction to the forgiuenesse of sinnes . Not death : Christ hath powerfully foyled him in his owne denne , and trampled on him , saying , O death I will be thy death . Not temptation : Christ sits in heauen as a mercifull high Priest , tempted once as we are , that he might be able to succour them that are tempted . Not corporall enemies : He by his power ruleth in the midst of his enemies . Laban shall not speake a rough word , nor Esau hurt Iaacob , nor Saul hit Dauid ; for he orders the thing otherwise . Not the graue : for we haue the assurance of a glorious resurrection by the working of his mighty power , whereby he is able to subdue all things , Phil. 3.21 . Not hell it selfe : Reu. 1.18 . I haue the keyes of hell and of death . In one word , not any thing present nor to come , nothing shall separate between Christ and vs : none shall plucke vs out of his hands : for he hath purchased for vs , and maintaineth a mighty saluation , 1. Pet. 1.5 . This teacheth vs to submit our selues to this power of Christ , or else we are worse then senslesse creatures who all obey him , yea then the deuills themselues who did obey him . And then is a man submitted to it , when his eyes are opened to see what is the exceeding greatnes of his power in himselfe , beleeuing as the Apostle prayeth , Eph. 1.19 . Therefore labour to finde Christs sauing power in thy soule . Quest. How may I find it in my selfe ? Answ. 1. If thou canst finde the worke of faith in thee , a worke of great power , a supernaturall worke , beyond , yea against the strength of nature . What a worke of omnipotence is it to raise the dead ? yet a greater power is here , to bring in this life of God into him that is dead in trespasses and sinnes , resisting his owne raising : for so the Apostle implyeth in that place , Col. 2.12 . 2. If thou canst finde in thee the worke of sanctification , which is a worke of great power : 2. Pet. 1.3 . according to his diuine power he worketh grace and glory . This second creation of a man goes farre beyond his first in power : there was nothing to beginne with , no more is here ; no life of God till God call the things that are not , as though they were : but there was a bare priuation , here is a resistance and rebellion , stiffe neckes , and hearts of adamant . Hence regeneration is called a creation , and the regenerate new creatures : But a difficult worke , which God workes not alone , but God and man made one person , and not of nothing for nothing , as the former , but of worse then nothing , and for a price , euen the precious blood of the Sonne of God. Labour to finde this change in thy selfe by faith and holines . Christ did neuer more manifest his power , then by raising himselfe from the dead : and thou canst not haue a surer argument of Christs power preuailing in thy soule , then by getting daily out of the graue of sinne , and moouing according to the life of God. So soone as Christ had called Lazarus out of his graue , he bade loose him and let him goe ; and if thou findest the bands of death , thine owne sinnes loosed , forsaking thy owne euill wayes , it is a signe that Christ by a powerfull word hath quickned thee . Therefore put on S. Pauls minde , Phil. 3.10 . who counted all things dung to know the vertue of Christ his death . 3. A mighty worke of power in Christ is , to gather his Church out of all peoples and nations , and to bring them within one roofe , though they were neuer so dispersed and alienated one from another , and to knit them by faith to himselfe the head , by loue one to another , and by his own discipline to conforme them to his owne gouernment . It neuer cost all the Monarchs in the world so much strength and power to settle their kingdomes and people in peace vnder them . Doest thou then finde thy selfe brought into the number of Gods people ? Doest thou loue them entirely for Gods image and goodnes ? Art thou seruiceable to euery member , and that in the head ? Here is a power put forth that hath reconciled the woolfe and the lambe , the child and the cockatrice . But if thou carest not for Christs ordinances and discipline , his lawes are too strict , thou must haue more liberty then he affoards , if thy affections be rough and stirring against Gods children , thou hast not yet subiected thy selfe to Christ. 4. A mighty worke of power in Christ was , that he was able to foile temptations , and stand out against all hellish powers , so that the deuill found nothing in him : Now findest thou the power and strength of Christ in the spirituall combate ? Doest thou chase Satan afore thee , and the whole band of his temptations ? Wouldest thou refuse a whole world rather then sinne against God , or gratifie Satan and thy selfe with the least displeasure of him ? All the power of Christ was set against sinne , and Satans kingdome : And if thou hast part in this power of Christ , it abolisheth sinne in thee , and strengthneth thee with full resolution against all sinne . 5. A mighty worke of Christs power is , to enrich his children with all necessarie graces tending to saluation , and to lead them into the fruition of their eternall inheritance . It cost Ioshua some labour before he could bring Israel into the good land that abounded with good things : it cost our IOSHVA more . Findest thou this fruite of Christs power , that thy face is set towards heauen ? and is it with thee as with those that entred into that good land , who tasted of the fruits aforehand ? hast thou receiued the first fruits of the Spirit ? doest thou grow in grace ? doest thou with patience expect the promises , and beginne the heauenly life already ? hast thou hope , ioy , loue of God , zeale for God , constancie in the truth ? for these are purchased by this power of Christ. Then here is a creating vertue put forth , a fruit of Christs mighty power , magnifie this grace of God , and hope for the accomplishment and finishing of the same worke by the same power , the which shall preserue thee to saluation . 6. A mighty worke of Christs power was , the perfect fulfilling of the law . Whether doest thou partake in this power ? art thou perfect in the way , sincerely obeying God in all his commaundements ? doest thou subiect thy selfe to the law as the rule of thy law ? doest thou aime at the perfection thereof ? Christ loued his Father with all his heart , and his neighbour as himselfe , yea aboue himselfe : and if this power of Christ preuaile with thee , this will bee the scope and aime of all thy actions . For though the obedience of the law be not necessary to iustification , yet it is requisite to sanctification . 7. Another worke of Christs power was , that it set him free from all corruption and infirmities , which he vndertooke for vs without sinne . Labour to finde this power of Christ in thy soule , daily freeing thee from the corruption of thy sinne , and daily infirmities . If the Sonne set you free , ye are free indeed : not onely the raigne of sinne is thrust downe , but the corruption of sinne is lessned . Dauid desired the Lord to giue him againe his free Spirit , Psal. 51.10 , 11. he well knew , that where the Spirit of the Lord is , there is libertie , that is , not onely a redemption from damnation by our iustification , but from corruption and vaine conuersation by our sanctification . 8. Christs power was mighty in ruling and ordering his owne powers and faculties ; his vnderstanding was able to see God perfectly , his will onely iust , right , and wise , neuer bowing from the will of his Father , Not my will , but thy will be done . His memory could neuer forget any good thing , but he retained his whole duty euer before him . His affections were ordered according to right iudgement . His appetite neuer exceeded the bounds of sobriety and moderation . His speach was gracious , his actions all exemplary , no spot in him from top to toe . And this same power of Christ is in some measure manifest in all his members : this power enlightneth the mindes of beleeuers , formerly blinde , to see God in part , and perswadeth the will , and boweth it to obey Gods will , which before was captiuated to the will of the deuill : it inspireth godly desires and gracious resolutions , and strengthens the memory to retaine good things , beeing before as rimy as a siue : it guideth and altreth the affections , making the beleeuer to loue good things , and good men , and whatsoeuer sets forward Gods glory , and to hate zealously the contrary . Christs power in the soule , orders the appetite to sobriety in the seasonable and thankefull vse of outward mercies , makes a man speake the language of Canaan , and his whole course sauour of Christ. Whence it is plainely concluded , that ignorant persons , malicious persons , libertines , intemperate drunkards , gluttons , filthy talkers , swearers , loose in their behauiour , open enemies to this power of Iesus Christ , not submitting themselues to the rod of his mouth , shall be laid vnder his rod of iron . This teacheth vs to goe on fearelesly in good duties , seeing this power of Christ is with vs , and for vs. He is of power to protect vs against enemies and dangers . Of power to strengthen , vs in our duties ; when we are weake and feeble he will perfect his power in our weaknesse , 2. Cor. 12.8 . Of power to make vs inuincible in our suffrings , Phil. 4.13 . I can doe all things through him that inableth mee . Of power to reward our least labour of loue vndertaken for him . Of power to answer our prayers , and to doe aboundantly aboue all we aske or think . Of power to performe all his gracious promises , which shal be made good to vs in due time . Of power to supply vs with all good meanes in his seruice ; he can giue wealth , and make the latter ende better , as he did to Iob : the diuine power giueth all things pertaining to life & godlines , 2. Pet. 1.3 . Of power in death it selfe to keep that which wee commit vnto him till the last day . Of power to rebuke diseases , and command death , and after death to raise our bodies to eternall life , beeing cloathed with corruption , and wrapped with deaths garments : 1. Cor. 6.14 . God hath raised vp the Lord Iesus , and shall raise vs also by his power . Lastly , this doctrine assureth vs of our perseuerance in grace begun , Christ by his power layes such fast hold on vs : no seducer is able to deceiue the elect , nor plucke them out of his hands : for the weaknesse of God is stronger then men , 1. Cor. 1.25 . and when we cannot comprehend him so fast as we would , he comprehends vs , and preserues vs by his power to saluation , 1. Pet. 1.5 . Neither doth this doctrine maintain any security but the security of faith , which is euer attended with the feare of God , and feare to sinne . The SECOND thing in the victory of our Sauiour is the manner of Satans leauing him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith S. Matthew ; Saint Luke more plainely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which implyes a bodily departure and sensible , as we haue formerly shewed his presence to be . Quest. What kinde of departure was this ? it seemes to bee a willing and voluntary subiection to Christ : he bids him depart , and he is gone . Answ. Indeed it seemes obedience , but it is nothing lesse then true obedience : for , 1. He came of his owne motion , but went away by Christs , who spake a powerfull word , which he could not , nor durst resist . 2. He goes when he can stay no longer , his commission for this time was now expired , his liberty was restrained , the temptations were ended , God permits him now no further , and now he leaues the Sonne of God : and so lest he Iob in the same reason , when he had vexed him as much as hee could obtaine leaue to doe . 3. Satan could not change his wicked nature , in leauing Christ he leaues not his malice against him , only he leaueth the exercise of it for the present . 4. He returnes againe afterward , and sets vpon our Sauiour with new assaults , which is a plaine argument he went now against his will. To doe that which God commaundeth , and to leaue vndone that which he forbiddeth , is not alwaies a signe of true grace . The deuill is commaunded to giue ouer tempting of Christ , and he giueth ouer ; is commaunded to be gone , and he goeth ; yet this is no argument of true grace ; and that which is incident vnto the deuil , cannot be a signe of grace in any man , but as there is a forced and fained obedience in Satan himselfe , so in all his instruments , which proceeds not from any true grace , let them flatter themselues in it neuer so much . Cain offers sacrifice as well as Abell , and brings a show of obedience , but his heart beeing filled with murderous thoughts , was void of all grace . Balaam was commaunded not to curse the people of God , and he professed , that if Balaac would giue his house full of siluer he would not doe it ; as if he had made great conscience of Gods commandement , but it was much against his will : for hauing receiued an answer from God , not to curse them , he would not be answered , but went againe and againe to know the minde of God , not content to rest in that answer , with which he was not pleased . And after that , he giueth Balaac wicked counsell , to send his people to Sittim to offer to their idolls , where Israel was likely to fall in loue with women , and so commit fornication with them ; by which he brought the curse of God amongst them , whereby numbers of them were destroyed . Here was a seeming obedience , without any grace in the heart . Exod. 8.19 . Iannes and Iambres and the rest of the enchanters of Egypt , stood out in resisting Moses and Aaron so long as they could , and then gaue ouer ; but not of any conscience , but because in the plague of the lice they saw the finger of God , against which they could not preuaile . The like was the obedience of the Iewes , when they desisted from persecuting the Apostles , Act. 5.35 . because Gamaliel a doctor of the Law perceiued , that they did fight against God. Adde hereunto the example of Iudas , who after his sinne of betraying his Lord , made a faire shew of repentance , confessed his sinne , restored the mony , bewayled and iustified his Master ; but all this without all grace in his heart ; for he went away and hanged himselfe . 1. A man onely by repressing and restraining grace , may both doe many things which God hath commanded , and leaue vndone what God hath forbidden ; as Haman refrained himselfe from Mordecai , Est. 5.10 . though his heart was full of wrath , chap. 3.5 . Many other things might hinder him from the present execution of his rage against Mordecai , as that Mordecai was as in a Sanctuarie , the Kings gate , that he was the Kings seruant , that it was better to reserue him to a shamefull death , and effect it by a kind of forme of law , then to embrue his owne hands in the blood of the Kings seruant , and so endanger himselfe . But the cheife cause is Gods restraint of wicked mens furie , that they cannot execute what they can determine against his Church , though he vse sundrie meanes to restraine them . Nay further , a wicked man may be restrained from some euills , which the child of God may fall into : he affects an outward forme and credit , and glorie of an outward profession sometimes , and to attaine this ende in which he notably deceiues himselfe , he cannot enioy the pleasures of sinne with greedinesse ; not because he conscionably hateth these sinnes , but he is bridled with the credit of his profession . 2. Obedience proceeding from true grace is so qualified , as neither Satan nor any wicked man is capable of it : For , 1. It is an effect of the loue of God , and of goodnesse . Deut. 30.20 . Choose life by louing the Lord , and obeying his voice , and cleauing vnto him : Ios. 22.5 . Take heed to the commandement and law , which Moses the seruant of the Lord commaunded you , that is , that yee loue the Lord your God , and walke in all his wayes , and keepe his commaundements , and cleaue vnto him . Loue excludes all coaction and constraint . Now wicked men resembling their father the deuill , cannot loue God nor goodnesse , but notwithstanding all their pretences , are haters of God , and enemies of righteousnes ; they care not for his fauour aboue life , they loue not his presence , nor to be with him , nor his image in his child , nor his will in his word , nor his house , nor his holinesse to resemble him , nor his glory , but are more troubled at the losse of a graine of their honour , then all his . 2. This obedience is a daughter of faith : for without faith it is impossible to please God : whereas wicked men haue nothing aboue corrupt nature , much lesse such a supernaturall endowment as faith is , which so vniteth vnto Christ , as it makes him more precious then all the world . 3. It proceedeth from a man wholly renewed and changed : such good fruit must come from a good tree ; which is the work of sound grace onely . 1. The vnderstanding is enlightened to discerne betweene good and euill , according to Gods word . 2. The will is sanctified and made willing . 3. The heart is purified by faith , and made a good treasurie , to send out good speaches and actions . 4. The conscience is purged , and being perswaded of the loue of God in Christ , it seekes to preserue it selfe good and pure , and in all his waies out of conscience indeauours in the good that God requires , and auoides the euill which he forbids . 5. The affections are renewed , and are sweetly perswaded by Gods Spirit to hate all euill , and cleaue to that which is good , to greiue they can do no more glory to God , but are at their best very vnprofitable . But wicked men are neuer a whit changed , but are all impure , euen their minds and consciences , and out of the abundance of the heart the tongue speaketh , the hand worketh , neither can a bitter fountaine send out sweet waters . 4. Sound grace within sendeth forth an obedience which is chearefull ; 1. in the vndertaking : loue makes labours light , and nothing is hard to a good will. 2. in the manner of doing , it is not forced but lead , ruled by the word , rather then ouerruled by power ; it layes by all dialogue , dispute , murmuring , and desire of dispensation . 3. in the measure of doing , it will endeauour in all the commandements , and all duties : no man so wicked , but he can doe many things , as Herod , but he cannot yeeld to all . 4. in continuance and conclusion of that he doth , it holdeth on in doing things purely for a good end , for Gods glory , and not by fits and starts , but perseueres to the ende , and the crowne of the worke . In all which a wicked man comes short , for whatsoeuer is forced or fained must be heauily entred on , and more heauily ended : besides , whatsoeuer is from such an one , is ioyned with raigning sinne , which hales and tugges him backward , and toyles him out before he be halfe way in any good worke . How oftē doth the Lord reiect the sacrifices of the wicked , their oblations , their fasts , their prayers , their temporary , yea miraculous faith , their almes and charitie , yea their confessing and preaching of Christ , as in the last iudgement ? all which had they bin fruites of sound grace , they had been acceptable . But God lookes not so much to the matter of the worke as the person working , the manner of working , and the end of the action . Well , as Sathan goes away when he can stay no longer , and so his obedience is forced , so doth sinne from most men when they can keepe it no longer ; and so that which seemeth obedience in them , is no better then the deuills obedience in this place . 1. Many refraine many sinnes for feare of hell , and the curse of God , they dare not hold their sinne any longer , whereas they are as much in loue with it as before : as Moses his parents kept him so long as they durst , before they exposed him to the waters : so dearely loue men the children of their owne corruption . What thanke is it for a robber or fellon , to leaue robbing and stealing for feare of hanging ? if there were no law , nor Magistrate , he would to his owne calling againe , because he is no changeling . So what thanke is it for a man to auoid sinne , because of damnation ? here is no feare of God , but feare of euill ; no loue of God , but selfe-loue . And yet this is the restraint of most men , whom conscience no whit bridleth . Why do men abstaine from open wronging of men , by robbing , stealing , murthering ? they will say , for conscience . But then the same conscience would keep them from all secret deceit , lying , and cousenage : and then the same conscience would keep them from all other sinnes also , as swearing , drinking , dicing , carding , gaming , pride , wantonnesse , and the rest . A good conscience in one thing , is a good conscience in all . 2. The like is the obedience of many sinners , that are still in league with their sins . Many filthy vncleane whoremungers and harlots haue left their sinne , but it is because it hath left them , they haue broken their strength , and either age or diseases in their bodies hinder them ; oh now they will pretend conscience . But they can as filthily speake , and as merrily remember their madde prankes , as euer they acted them ; they want onely a bodie , no mind , will , or affection , to commit ouer the same things againe . Many prodigals haue left their sinne , because their wealth hath left them , and pouertie feeds vpon them . Many quarrellers & swaggerers haue left off such furious courses : why ? perhaps they haue got some maime , or mischeife , or perhaps they feare whether they doe so againe safely or no : and this is all the conscience that hath calmed and quieted them : but what obedience is this ? Is that an obedience to God , for a dicer or gamester to forbeare play ( or rather , as it is , his theeuing ) when he wants money to stake ? 3. In Gods seruice , what makes men come to Church , to heare , and pray ? Euery man saith , Conscience . Yea , but good conscience workes powerfully vpon the will : what then meanes the vnwillingnesse of men , and heauinesse , who are so farre from apprehending their weeke-occasions , as if they aske their owne hearts , they must tell them , that on the Sabbaths of God , were it not for feare of law and shame of men , ( both which are often forgotten ) they would not come at all . Here is obedience much like the deuills , because they are of the deuills teaching . The like of many seruants and childrens obedience , whose comming to Church to heare their dutie , is meerely forced by the compulsion of Masters and Parents , and hath as little comfort in it as the deuills obedience . 4. The like is to be said of late repentance at the time of death : when the sinner hath held his sinne so long as he can , then he would be rid of it . Indeed his sinne leaues him , but not the curse of it : but he is so farre from leauing it , as were he to liue ouer his daies againe , he would put as much life into his sinne as euer before . Late repentance is sieldome true , euer suspicious . Why doe many rich men neuer doe good while they liue , but liue as vnprofitable and hurtfull , as swine till they come to the knife ; but then when death is binding them , they will giue somewhat to good vses , to the poore , for a sermon , &c. Why , what mooues them ? Conscience , they say . But it is an accusing conscience , crying out against their oppression , vsury , wrong , crueltie , and deceit ; and now this wicked conscience would stop it owne mouth , by offering to God some trifle of that hee hath robbed . For were it a good conscience , why doth he not leaue some part of his wealth for God , before it wholly leaue him ? Were it a free-will-offering , why comes it so late ? why doth he not good , while hee hath time , Galat. 6.10 ? Surely God likes a liuing Christian : for any man will bee a Christian dying . Neither is it thanke-worthy to giue that which a man cannot keepe . And commonly such gifts doe more good to others then the giuer himselfe . Which is not spoken to hinder men from doing good at their deaths , but to prouoke them to doe good before that time . And yet better late , then neuer . Let vs examine all our obedience by this ground , and be sure that it differ from the obedience of deuills and wicked men . And that by these rules : 1. God loues truth in the inward parts , and refuseth all that obedience which followes not sanctification of the Spirit : duties without must flow from graces within . Examine now thy inward change : we are his new creatures , created to good workes : ioyne that in thy actions which the deuill diuorced , the inner man with the outward , the subiection of the soule with the obedience of the bodie . 2. Examine thy loue in thy obedience , that because the loue of God constraines thee , thou doest what he commands , and whether thou preferrest the commandement of God , which is euer ioyned with his glory , aboue all the world , and thy obedience aboue thy profit , credit , ease , pleasure , mens fauour or disfauour , whether thou canst obey God against all these . This was Abrahams loue to God in so difficult a commaundement , as the killing of his sonne . But Satan here went away , not for loue of God , but for feare , and beeing forced . 3. Examine thy manner of obeying , whether it be a willing and readie obedience . If I doe it willingly , ( saith the Apostle ) I haue a reward : and , Rom. 6.17 . Ye haue obeyed from the heart , or heartily . And such obedience , 1. repineth not as giuing God any thing too much , though the dearest things of all . 2. deuiseth no excuses , as Saul when hee did but halfe the commaundement , pretended sacrifice , and the peoples instance . 3. seeketh no delayes : I made haste , and delayed not to keepe thy righteous iudgements , Psal. 119. 4. Doest thou obey in all thy commandements ? 1. the commaundement of faith in the Gospell , aswell as the actuall obedience of the Law ? for one is as acceptable as the other . 2. obeyest thou the commaundement aswell of doing good , as of abstaining from euill ? for , the deuill here abstaines from this euill of tempting Christ , but can neuer doe any good : he ioynes not these commaundements in his practise , as Gods spirit doth in his precept , Isa. 1.16.17 . 3. makest thou conscience of the least commaundement aswell as of the greatest ? for , all of them haue a stamp of God vpon them : makest thou conscience of small oaths , vaine words , rouing thoughts ? 4. doest thou obey constantly ? for , loue is strong as death , and much water cannot quench it . But alasse ! much obedience is like that of Dauids false friends , Psalm . 18.44.45 . strangers shall be in subiection to me , but they shall shrinke away . For a season . ] Luk. 4.13 . The THIRD point followeth to be considered , namely , how long Satan left our Lord ; not for euer after , but for a while : and surely he stayed away but a little while . For if we looke into the holy story , we shall see the whole life of Christ almost to be a continuall temptation , and how Satan from time to time partly by himselfe , and partly by his ministers assayled him . This we shall see how sundry wayes Satan molested him and tempted him , 1. in his ministery . 2. his life . 3. his death . 1. In his ministery , he was tempted both in his doctrine and miracles . For his doctrine : the Scribes and Pharises often sought to catch aduantages against him , as in the case of the bill of diuorce , Mat. 19.1 . and of the woman taken in adultery , Ioh. 8. which by Moses his law should be stoned ; but Master what sayest thou ? The Sadduces also tempted him in the case of the woman that had seuen husbands , whose she should be in the resurrection , Mat. 22.23 . And the Lawyer concerning the great commaundement of the law , vers . 35. As for his miracles the seale of that doctrine , they tell him to his face that he cast out deuills by Beelzebub , Mat. 9.34 . and 12.24 . 2. In his life and ciuill obedience . The Pharises take counsell together how they might entangle him in his talke about paying tribute to Caesar , Matth. 22.15 . And when he ate meate in Matthews house , Ma● . 9.11 . they asked why he did eate meate with Publicans and sinners , and therefore he was one of them . Simon the Pharise seeing Mary Magdalen annoynting Iesus his feet with precious ointment , and wash●ng them with teares , and wiping them with her haires , said , Surely if this man were a Prophet , hee would know that this woman is a sinner , and not let her meddle with him . How often did they murmure at him , and lie in waite for him , and take vp stones to stone him , and raile vpon him , with most despightfull words , calling him Beelzebub , a Samaritan , a glutton , a loose companion , running vp and downe with noted sinners : In all which Satan was the cheife agent . 3. But aboue all other temptations those were most fierce and furious , with which he was afflicted , torne , and tormented about the time of his passion , and on the crosse . For then , as himselfe witnesseth , the prince of the world came vpon him with all his traine , Ioh. 14.30 . he came in himselfe , and whole legions of wicked Angells with him , as the Apostle plainely implyeth , Coloss. 2.15 . he spoyled principalities , and powers , and triumphed ouer them in the crosse . Now or neuer Satan must win the field , this is the last act , Christ was neuer so beset with miserie , Satan neuer had him at such an aduantage before ; now Gods whole wrath is vpon him , and now the deuill and his Angells set vpon him so sore , that in his agonie in the garden he sweates drops of water and blood , and on the crosse he cryes out , My God , my God , why hast thou forsaken mee ? Those were more secret temptations of Satan and his instruments : but let vs see with what hellish darts they pierced him openly vpon the crosse , not to speake of those which he endured all the time he was in examination , condemnation , and leading to execution . For , 1. They hang him between two theeues as an arch-rebell , and of all sinners the greatest , and dart against him the same temptation with that in all this history , that he was not the Son of God , If thou be the Sonne of God , come downe from the crosse , certainly God would not let his Sonne hang there , but thou art a deluder , and arch-seducer of the people . 2. They tempted him with feare of death , Matth. 27.42 . hee saued others , himselfe he cannot saue ; this is a wise Sauiour indeede , hee cannot escape death in whose hands he is sure enough , and euen ouercome alreadie of death , and yet he will bee a Sauiour . 3. They tempted him with vtter reiection from God , as the most damned reprobate that euer was , He trusted in God , now let him deliuer him if he will haue him : but he can neither deliuer himselfe , nor God will haue none of him , he abhorres him , and will cast him presently to hell . These and a number of the like was our Sauiour molested and tempted withall , secretly and openly , euen then when the wrath of his Father seased vpon him . So as truely the Euangelist might say , that Satan left him but for a season . Christian life is but an entercourse of quiet and trouble : sometime Satan leaues Christ , but he comes againe and renewes his temptation : so it is with the members , who haue much warre , but some peace , many troubles , but some breathing time . This truth we will a while discouer both in the state of the whole church of God from time to time , as also in some particular members thereof . What a night seemed to oppresse the Church in the cradle , when wicked Cain slew righteous Abel , so as all religion and true worship seemed to be destroyed in all Adams posterity , hauing onely Cain left ? But shortly after God gaue Adam a Seth , in whom the Church was restored and preserued , and pure religion propagated . In Henochs time how was the worship of God profaned , when the sonnes of God married the daughters of men , which was the cause of the flood ? but afterward it was restored by Noah and Sam , and by him continued to Abraham . Now the Church , as it was in the Arke , so was it like the Arke of Noah , against which the waters had a time to increase , and a time also of decreasing . What a night of trouble was the Church in , all the while it was in Egypt a stranger for 400. yeares , especially when they were oppressed with burdens , and had their infants drownd in the riuer ? but a change came , God sent and saued a Moses , by whom he will deliuer his people , but so as they must be acquainted with this continuall enterchange in their estate : they must be no sooner deliuered out of Egypt , but bee chased into the bottome of the sea ; but there God makes them a way : and no sooner out of the sea , but into the wildernesse , and from thence the good land takes them : and in that good land they neuer rested in one estate , but sometimes had the better of their enemies , and sometime for sinne their enemies had the better of them , as all the history of the Iudges witnesseth . In the time of the Kings , how was the Church troubled and wasted in the time of Ahab and Iezabel , when all Gods Prophets were slaine , and true religion was quite troden downe ? But what a sudden change was there ? euen when things were at the worst , did the Lord bring a strange alteration by Elijah , who slew all the Prophets of Baal , and restored true religion . How great misery suffred the Church in the time of Manassah and Ammon ? but how happily was it changed by the piety of good Iosiah , in whom God made his people more happie then formerly miserable ? But who would haue thought but that the Church had been vtterly wasted in the seuentie yeares captiuity , wherein it sate in the shadow of death ? Yet it was happily restored by Cyrus . But when his godly decrees concerning the building of the Temple were hindred by Cambyses his sonne , God stirred vp Darius who fauoured the Church , and commaunded the continuance and perfection of the worke ; but not without many vicissitudes of stormes and calmes , euen after their returne , as appeareth in the bookes of Ezra and Nehemiah . What a raging storme was that , wherein our Lord and Head of the Church was put to death ? now the whole Church lay bleeding and dead with him . But what a change was there the third day by his glorious resurrection ? In the Apostles dayes , how was the Church wasted when Saul had letters from the high Priests to carrie bound to Ierusalem whosoeuer called on the Lord ? but when he that breathed out nothing but slaughter and threatning , was once conuerted , then the Church had for a while rest and peace , Act. 9.31 . After the Apostles , what a continuall storme arose against Christians , which lasted 300. yeares vnder the ten monsters of men , those bloody men , Nero , Domitian , Traian , Antoninus , Seuerus , Maximinus , Decius , Valerianus , Aurelianus , Dioclesianus , whose rage was such as a man could not set his foot in Rome , but tread vpon the graues of Martyrs ? But after this night a faire sunne rose vp in the East , Constantine the Great , who chased before him that horrible darknesse , and brought a blessed calme . But this lasted not long , but his second sonne Constantius ( farre short of his Fathers piety ) with all his strength set vp and maintained that Arrian-heresie , which his good father had condemned in the Nicen Councell : by which as bloody persecution sprung vp in the Church as euer was before , which lasted almost 80. years , vntill Constance the youngest sonne of Constantine set vp againe the Nicen faith in the Westerne part of the world , as Italie , Greece , Africke , Illiricum , and banished the former poyson . After this , what a blacke darkenesse of Mahometisme possessed the Easterne part of the world , vnder which it lies sunck at this day ? And as pitchy and palpable darkenesse of Antichrist and Poperie occupieth the Westerne part of the world . But what a light did the Lord raise vp in the midst of Poperie , his zealous seruant Luther , since whome the light hath mightily preuailed to the blasting of Antichrist , and the consuming of him vpon his nest ? Yet not this without a cloud● for , To speake of our owne Church : After the long darkenesse , like that of Egypt , had preuailed and couered for many hundred years the face of our countrey , it pleased God that the light of the Gospell should peepe into our land in the dayes of King Henrie the eight , but yet much clouded , and opposed almost all his dayes . In his sonne Edward the sixt , Englands Iosiah , it began to shine more brightly , and a more thorough reformation was vndertaken . But this sunne-shine lasted not long , but in Queene Maries dayes the truth was againe cast into the fire , and the bodies of Gods Saints pitilesly destroyed . God in mercy for his elects sake shortened those dayes , and raised vp our late Queene Elizabeth , of blessed memorie in all posterities ▪ who was semper eadem in the maintenāce of the faith , & left Christ sitting in his kingdome , and the truth triumphing ouer Poperie and Antichristian falshood , which by Gods mercy we enioy vnder our gracious King. This hath been the changeable estate of the Church from the beginning , and , eadem est ratio totius ac partium , the same truth discouers it selfe in the particular members . As for example . Abraham now a poore man in Egypt , presently enriched and made heire of the land of promise ; now reioycing in his Isaac , and a while after stretching out his hand to kill his only sonne ; who also herein was a notable type of the Church , now bound , and presently loosed , and raised vp after a sort from the dead . Iacob was now afraid of Esau , when he came in warlike manner to meet him , with 400. men at his heeles ; but in a little season God lets him see a sudden change , who had enclined his brothers heart to doe him no harme , against his often former purposes to slay him . Ioseph is now hated of his brethren , after a season honoured of them : now sold as a slaue to the Ismaelites , afterward made a gouernour of Potiphar a Princes house : now accused by his Mistresse , and cast into prison , but after fetched out by Pharaoh , and made ruler of all his Princes , and the whole land of Egypt . Dauid sometimes cast downe , and , God hath forgotten him , a while after so confident in God , that he will not feare to walke in the vale of the shadow of death : sometimes pursued by Saul as a traytor and rebell , sometimes by Saul acknowledged his good sonne , and more righteous then himselfe : and when Saul is dead and ceaseth his persecution , his owne sonne Absalom shall rise against him , to depose him from his Kingdome . And Iobs messengers of euill tydings stil ouertooke one another . And to spare further examples , our own experience can teach vs , that for the most part , we haue not ridde our selues out of one temptation , but another ensueth ; such are our changes in this present estate . And why ? 1. Satan goeth for a while from Christ himselfe , his holy flesh in the time of his infirmity needing a breathing time , & a refreshing ; by which he knowes what we weaklings haue need of , and is become a mercifull high Priest , to giue vs some rest in the midst of our conflicts , which else would bruise and breake vs. 2. He goeth but for a season , because of his inuincible malice , who cannot affoard vs a good houres rest , if he may haue leaue to disturbe vs , because he maliceth our Lord and Sauiour with an inueterate and deadly malice ; so that although he be in himselfe out of his reach , yet he still continues to tempt him ( beeing in heauen ) in his members vpon earth . This deadly malice in his nature our Sauiour noteth , in Matth. 12.44 . The vncleane spirit when hee is cast out , seekes to re-enter , and returnes againe , and where hee findes a fit house , he brings in seuen deuills worse then himselfe . He is diligent to watch our mischeife , and if he cannot preuaile at one time , he wil assay another . 3. God sees it good to stirre vs out of our security , who are readie to expose our selues to temptation , especially after we haue out-stood a temptation , and neuer are we easier made a prey for Satan , then when the pride of heart tickles vs , and so we growe secure , because we haue out-growne some temptation . If our estate of corruption did not necessarily require changes and armies of sorrowes , we should find the Lord not delighted in afflicting the sonnes of men : but he sees how prone we are to surfet of fulnesse ; and as a field of corne , the rancker it is , the easier it is laid downe with euery storme , and violent wind of temptation : and therfore he changeth hurtfull prosperitie with wholsome ( though bitter ) potions of afflictions , and like a good Physitian prescribes vs a thinne diet , and abstinence after our surfet and excesse . 2. God sees these changes good for vs , to season and stirre vp our prayers : In affliction we can seeke the Lord diligently : Isa. 26.16 . Oh Lord , in trouble they haue visited thee , they powred out a prayer when thy chastening was vpon them . He knowes his Church is neuer so fitly disposed to feruencie and efficacie in prayer , as when the crosse is on her shoulders ; whereas in her peace she is sleepie , cold , negligent , rouing and remisse in her seeking after Christ , Psal. 55.19 . 3. God sees these changes good for vs , to lift vs vp from this euill world : for were our prosperity not interrupted , we would doate too much vpon the world , and would wish no other heauen then this vpon earth : for , if we be so hardly and heauily gotten out of so miserable a world , as is full of sorrowes and heart-griefes , how hardly or rather impossibly should we get out of an vnchangeable earthly happinesse , though to enioy our heauenly inheritance ? 4. God sees it good for vs to bring these changes into our estate , & to entermixe with afflictions , comforts and breathings , to helpe our patience & perseuerance ; for els all our sorrows would exceed our strength , if they were without intermission . The Lord wil not haue vs swallowed vp of sorrow , & therfore doth so temper and blend our estate , as we be not quite tyred out with the instance of our skirmishes and conflicts , but after our skirmishes retyres vs for a while , where we may breath & refresh our selues , and recouer our strength and fitnes for further seruice , whensoeuer our great commander shal imploy vs. 5. God sees these changes good for vs , that by them we might prize his mercies , to praise the giuer : doth not the night make the day more delightfull ? would we so prize and praise God for health , if it were not sweetned with sickenes ? Plenty is endeared by want , and an hony combe hath no sweetenesse to a full stomacke ; whereas he that hath beene pinched with penurie and need , knowes what a benefit abundance is . 4. God for his owne great glory brings these changes into our estate , thereby manifesting , 1. his wisedome in vpholding his Church by contraries , which fight one against another , as the frame of the world standing on foure contrary elements . 2. his power , that bringeth to the graue , and backe againe , 1. Sam. 2.6 . that supporteth his children to stand vnder so great burdens without fainting , thereby magnifying his omnipotent power in such weaknesse . 3. his goodnes , in suffring his children to be afflicted on euery side , but not drowned in the waues of them ; to be persecuted , but not forsaken ; to be cast downe , but not to perish ; yea to be killed , but not ouercome , 2. Cor. 12.9 . and , 4.7 . Nay , his goodnes is such as turneth all these changes to good , bringing good out of euill , sweet out of soure , life out of death , and his owne order out of earthly confusions . 4. his glory , in the strange and miraculous deliuerance of his Church in it most desperate estate , and in the powerfull ouerthrow of his enemies . And of all the persecutions of his Church it may bee said as of Lazarus his sickenesse , It is not to death , but that God may be glorified . Then let vs not dreame of so stable a peace in our Church and land , as mens security euery where hath seemed to lay hold of , looking at the peaceable disposition of our gracious King , at his hopefull successor , at our vnion among our selues , at our league with all other nations , at the continuance and vndisturbed estate and liberty of the Gospell for these 60. yeares . For , 1. God seeth not good to giue any Church on earth an vnchangeable estate : that is the Churches expectation in heauen . 2. Our peace hath brought in a generall securitie , profanenes , intolerable pride of all fashions and colours , beside modest and white , a deluge of drunkennes daily drowning the braines and soules of thousands , a wearines of this Mannah , a dangerous Apostasie from the first beginnings of the Gospell , and a falling back of many great ones into the professed idolatry of Antichrist , and in the most a contempt of religion , yea and of a formall profession that denies the power and life of godlinesse . Adde to these execrable swearing vnpunished , foule adulteries vnreuenged , or slightly punished , the Sabbaths of God horribly and generally violated and profaned , by games and practises vnlawfull vpon any day . And now will God continue a peace to so vnthankefull a people , that doe put it to no other vse then to arme themselues against God , and fight against his grace and glory ? 3. Consider how God dealt with his owne people : they had as long peace vnder Dauid and Salomon as we , as wise and excellent a King as euer was , beeing an eminent type of Christ ; yet we see what long ease and peace brought him to , which was the ouerthrowe of his kingdome , and the renting of ten parts of twelue from him to his seruant : he was a King of peace as his name imported , had posterity , had made a league with all neighbour-nations ; yet God beeing prouoked , brings a woefull change on him , and his land . So may it be to vs. 4. Consider how God hath threatntd vs of late years to bring in wofull changes , to remooue the Gospell , and giue away our kingdome , liberties , free-holds , and liues to strangers . Remember that admirable yeare of 88. and that no lesse admirable threatning and deliuerance in 1605. Forget not the raging and deuouring plague , in which there was no peace or safety to him that went in and out . Remember the furious fire in many great places of the land , burning vp whole townes and villages : the generall diseases and distempers in mens bodies , which haue beene as vniuersall as our prouocation hath beene : the change of our seasons , the breaking out of waters drowning the earth , the infection of the aire , many barbarous conspiracies against the life of so innocent and mercifull a King , and the hote conte●tions of many brethren in our owne Church . All which are remarke●ble signes of Gods displeasure , if not f●●erūners of a lamentable cha●●e . But he that considereth how all these things are forgo●●en & worne away vnprofitably , without all wholesome vse o● reformation , canno● but thinke that the Lord ( if timely repentance hinder not ) will take some other course , and so speake as he will be heard : for the truth neuer fayles , which you haue heard at large ; One iudgement is euer a forerunner of another , vnlesse repentance cuts them off . Oh that God would put it in the hearts of high and low to seeke the continuance of our happie peace , in our seasonable seeking of God by repentance , and not seeking still to prouoke him by wilfull impenitencie . Let vs not expect an end of temptation and triall , while we are here below , seeing Satan goes away ( in respect of temptation and molestation ) but for a season . If Satan be gone , he will returne : yea although he cannot preuaile , he will not cease to be an enemy : and the longer our peace hath beene , let vs thinke our change the nearer . None of Gods children , but the deuill is sometimes departed from them : but the experience of them all shewes , that hee neuer staied long away from any of them : and therefore let vs bee wise , although Gods goodnesse haue kept him a great while from vs , not thereby to grow secure , but as forecasting his comming againe , arme our selues for him . 1. Not mistaking our present estate , which is a pilgrimage , and not a paradise of ease and pleasure . 2. Considering , that euills foreseene loose a great part of their bitternes ; and they are so much the weaker against vs , as we are stronger by our prouidence and foresight of them . 3. Neither may we thinke much , that after one , or two , or three assaults , Satan hath not done with vs , but comes againe , as he did against our Lord : for we seruants are not better then our Master , nor better then our fellow-seruants , who haue been often assaulted ; as Dauid , first to adulterie , and after that to murder , and after that to pride in numbring the people , and after that Satan came againe and againe . And Paul was often buffeted by Satan , yea after hee ●ad prayed thrice , he got no release , but a promise of sufficient grace . 4. Neither may we conceiue it strange , that after some sleighter temptations , we should be vrged with fouler : for Sathan commonly keepes his strongest till the last , as he did to our Lord. Many say , neuer were any so fowly tempted , nor so often as they : their flesh trembles , and their haire stands an ende , to thinke what foule temptations Satan suggesteth with great instance : But , can there be a fowler temptation then to worship the deuill himselfe ? yet the Son of God was tēpted to it . Therfore resist as he did , and the sinne is not thine , but Satans , who shall be damned , but thou shalt be saued in the day of the Lord. Satan still commeth with more malice , and worst at last , contrarie vnto God who is best at last . In that Christian life is mixed with peace and trouble , learne we not to fixe both our eies vpon any present prosperitie , nor vse it as a perpetuity , but hold it as a mooueable , which passeth and mooueth from one to another . Wee haue now a sweet sense of God , but this may be ouercast , he may hide himselfe and we be troubled : we may now haue the ioy of our faith , and presently our soules be clouded with vnbeleefe , distrust , and dregs of infidelity . All Gods graces are still in fight , often foyled by their contraries . And for temporall things , our health is conflicted with sickenesse , our good name wounded with disgraces and defamations , our friends mortall , and were they not so , yet mutable , often becomming our greatest enemies ; our wealth winged , and leaues vs when we haue most need of comfort , our life it selfe commutable with death , which is the turning of vs out of all that we loued dearest , excepting God himselfe . Let vs therefore fixe our eyes vpon those eternall good things , and that eternall peace , and that kingdome which cannot be shaken : For the things which are seene , are temporall , but the things not seene are eternall . And then , whatsoeuer I loose , it is but a mooueable , my inheritance is safe and sure . Hence we may see how like wicked men are vnto their father the deuill in their courses : Satan seemes to goe from them , but it is but for a season , and so doe their sinnes , but for a season , by a counterfeit repentance : As we may see in two or three instances . 1. Some vpon some good motions and exhortations by Gods word and Spirit , are strucke with some sense of their estate , their conscience is checked , and they resolue to take a new course , and perhaps enter vpon it , as the deuill were quite gone : But hee comes againe , he went but for a season , and sets them as deep in their vsurie , deceit , gaming , and wicked fellowship as euer before : the dogge returnes to his vomit , and the sow to her wallowing in the mire : the euill spirit that seemed to be gone , is returned , and hath brought with him 7. worse deuills , because he found his house fit for him . 2. Some about the time of receiuing the communion are very deuout , will make a shew of religion , of prayer , of repentance , of charity , and loue ; they will not sweare much that day , perhaps not play , but read , and ( it may be ) sing Psalmes : A man would thinke ( for so doe they ) that the deuill is quite gone . But is is but for a season , their righteousnesse is but as a morning dew , their vnrighteousnesse returnes , and they become as disordered in their courses , as malicious in their liues , the next day , as euer they were before . A fearefull case , that with Iudas they receiue the sop and the deuill withall . 3. Others in the time of sicknesse are very penitent , will confesse all , promise amendement , plead for pardon , craue good praiers , and vow to God , if he restore them , to become new men and women ; and now the deuill ( they hope ) is quite gone . But no sooner their sicknesse breakes , but the deuill comes againe , and brings all their former sinnes backe againe , and they are well contented against all their vowes , promises , and resolutions , to admit them into firmer fauour and league then euer before ; and , beeing of neere kindred with Satan , will then goe away when they can stay no longer . The most hard-hearted Pharaoh can doe all this , to get out of Gods hands ; but he must not so carrie it at length . Lastly , let vs comfort our selues in our trouble : for this also is changeable : our Lord knowes we haue need of a refreshing , and we shall be refreshed : The rod of the wicked ( yea of the wicked one ) shall not alwaies rest on the lot of the righteous , least they put forth their hand to vanity . And although it may seeme hard , that Satan goes but for a season , yet is not this without much comfort : For although it were a great mercy for Satan not to come vnto vs , yet to come and goe away foyled , is a farre greater , as he doth from all the members of Christ , who in expectation of this ioyfull and seasonable euent , may encourage themselues to hold out with patience vnto the end . And behold , the Angells came , and ministred to him . ] In these words is laid the triumph of our Lord Iesus Christ after his victory , which is set downe not without a starre or note of speciall obseruation , Behold , beeing held ouer this point following for speciall purpose . For this particle noteth , 1. sometimes a strange thing , as , Behold , a virgin shall conceiue and beare a sonne . 2. a long desired thing and much expected , as Behold oh Sion , thy King commeth , &c. 3. an excellent thing now set before the eye , and present , as Ioh. 1.29 . Behold the lambe of God that taketh away the sinnes of the world : and so it is a note of admiration . 4. a true and certaine thing : so it is set before many promises and threats . 5. it is euer a note of attention , and argues intention and weight in that matter where God● spirit hath prefixed it . It hath all these vses in this place , noting a strange triumph , such as neuer was met withall in all the monuments in all the world besides . It was but shadowed in that strange triumph sung to Dauid , 1. Sam. 18.7 . when Dauid had returned from the slaughter of the Philistim , the women came out and sang by course , Saul hath slaine his thousand , but Dauid his tenne thousand : why ? he slew but one man. True , but in that one enemie he did as much as if he had slaine ten thousand others . But here in one enemie , this sonne of Dauid , hath slaine his legions and millions , not of men but of deuills , not Philistims but hellish powers , which had defied the host of Israel . This note also calls vs to behold as expetible , certaine and excellent a triumph , as all the notes of attention , which are in the Scripture , all the Selahs in the world are too little to gaine sufficient attention , or set out the greatnes of this diuine mysterie . It calleth vs as the parenthesis of our Sauiour , Matth. 24.15 . speaking of the certaine strange signes of Ierusalems ouerthrow , Let him that readeth consider ; so , Let him that reads behold , that is , consider , meditate , remember , prize this great and most glorious worke of the Sonne of God. And it checketh and rebuketh our heauines , dulnesse , and want of affection , in the beholding and due regard of so materiall and comfortable a point of heauenly doctrine , so neerly concerning our selues . But what must we behold ? Two things : 1. the comming of the Angells vnto Christ : 2. their ministring vnto him . In the comming of the Angells , note , 1. when they came , 2. to whom , 3. the manner of their comming . I. When , in the first word , namely , when the deuill had left him , and not before . For , 1. The good Angells haue little ioy to be where wicked Angells and deuills are , especially whiles their commission stands in force to molest the children of God. 2. They were ready enough to attend vpon their Lord , but Christ permitted them not for the time of temptation : 1. least their presence should haue driuen Satan away before the temptations had beene ended : 2. he had no assistance of man or Angell , but alone in the wildernes sustaines all the brunt of the temptation : hee must tread the wine-presse alone , as none must share with him in his conquest and victory . 3. Satans mouth must be stopt , who would haue said he had ouercome by their aide , if they had beene present . 4. the text saith not , the Angells came in to help him in the time of temptation ; but , when the deuill had left him , they came to minister to him . II. The person to whom they came , to him , now plainely manifest to be God and man ; man tempted by the deuill like vs in all things except sinne : God who had ouercome the deuill , and now riding in a chariot of glorious triumph : man in the hands of Satan carried and recarried at hi● pleasure ; God to whom the Angells as ministers and the squires of his holy body , do homage and attendance . III. The manner of their comming , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they now came in vnto him , standing before a farre off , as in warre when the enemies are scattered , the friends come in with ioy : for so it was when Dauid had foyled and slaine Goliah , the men of Israel and Iudah arose , and shouted , and applauded that noble victory . Quest. But how did they come in ? Answ. 1. By moouing themselues from the place where they were , to that place where Christ was , and they were not before : for the same Angell cannot be in two places at once , because 1. his essence is finite , and therefore limited : 2. they are definitiuely in place , although not repletiuely : for the Angell is in a place onely by applying his vertue to the place , by which vertue he rather containes the place , then the place him , as it doth bodies . But when a legion of wicked Angells are said to be in one man , it is necessary that spirits defined to be in one place cannot at the same time be without that place , till they be mooued thence into another . Good Angells are not in heauen and earth at once , much lesse euery where . Now whereas they are truely in place , and truely mooued in place , both without bodies , as also in assumed bodies , it would make much for the clearing of the Angels manner of comming to Christ , to know whether they came in a bodily shape , or without bodies at this time . I answer : I doubt not ( and yet I will not contend about it ) but that they came in bodily shapes . Quest. Haue Angels bodily shapes to appeare in ? Answ. No , not proper to their nature , beeing meere spirituall substances , without corporall matter , or physicall composition : But yet they haue bodily shapes , 1. ascribed to them by way of description , for our capacity : 2. assumed by way of dispensation , for our consolation . I. For our comprehension ; the Angells with two wings couer their face and feet : this signifieth that their nature is hid and remooued from the knowledge of man. And with twain● their bodies are couered , Ezek. 1.11 . to signifie the same . And their hands are vnder their wings , by which is meant that their powerfull and secret operation also cannot be discerned with bodily eyes . Therefore hath the Scripture expressed their nature vnder diuerse shapes , and ascribed vnto them many parts both of men and other creatures , in which we may see and vnderstand their worke and office : as Ezek. 1. Angells are described by foure beasts ; not because they are no more in number ( for , thousand thousands sit at his right hand ) but because they doe the commandements of God in all the foure quarters of the world . These beasts haue foure seuerall faces : 1. the face of a man , to note that all of them are reasonable and vnderstanding creatures , as man is . 2. The face of lyon , to signifie that euery Angell is strong , and powerfull , and couragious , as the lyon among the beasts . Psal. 103.20 . Praise the Lord ye Angells strong in power . One of them is stronger then a number of men , yea then a number of deuills . 3. The face of an oxe , to note their patience , assiduity , and vnweariablenesse in their seruice and ministery , as the oxe is a beast most patient , and constant , and profitable in his paines . 4. The face of an Eagle , to note their swiftnes and alacrity , seeing a farre off many hidden things , as the eagle ; flying strongly and swiftly , that is , vnresistably as the eagle ; holding out , not fainting , but renewing their strength as the Eagle . By the same Prophet they are described , chap. 10.22 . by the shape of Cherubs ; which were the faces of little faire boyes with wings , noting vnto vs vnder that resemblance their nature , to be void of deceit as a child , simple , innocent , not proud , or arrogant , not enuious or malicious . Hauing wings , to note their readines and expedition in their ministery : and these wings in their foure sides , to shew that their ministery extended to all the foure sides of the world . II. By way of dispensation they haue often assumed bodies that were true , immediately created of God , not imaginary or phantasticall , as Marcion thought , whom Tertullian refuted , neither generated nor borne as mans body is , nor hypostatically vnited to the Angells as constitutiue parts , as our body is a constituting part of vs ; but taken vpon them for the time of some speciall seruice , and laid downe againe , euen as we doe our apparell , to the end they might familiarly conferre and conuerse with men , till that speciall seruice were performed . Thus did they visibly appeare vnto Abraham , and Lot : thus was the Angell of God seene like a fourth man in the furnace , which the three children were cast into : and in this humane shape , I doubt not but they came and appeared to the Sonne of God in this place . My reasons are these : 1. If the Angells came often in bodily shape to the seruants and adopted children of God , why should they not much more to the naturall sonne of God , beeing cloathed with the same flesh ? 2. We haue formerly prooued , that the deuill came in assumed bodily shape , the more to molest and terrifie the Sonne of God , and therefore the Angells came to him also in bodily shape , the more to comfort him . 3. The present estate of Christ required it , who was man , & subiect to many infirmities and therefore the Angells came corporally to comfort him . 4. The phrase of the text implies a more sensible and peculiar manifestation of them then before : as in his agonie an Angell appeared to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. 22. vers . 43. In this comming of the Angells , note an happie change in the estate of our Lord and Sauiour : for in stead of the deuill his deadly enemie , come the Angels his friends and houshold seruants : in stead of one deuill many Angels ; for all are his to attend him : in stead of sharpe hunger for forty dayes together , now he hath bodily food and comfort in a moment . God may hide his comforts for a time , but at length they shall shine out vpon his seruants , as the Sunne from vnder a cloud . All the time of the temptation Christ was without food , without angels , nay he endured sharpenesse of hunger in his bodie , and of Satanicall vexation in his soule : now the Lord comforts him , not onely in remoouing euill from him , but restoring to him his whole former peace , besides the glorie of a most victorious conquest . And the fame is his dealing with his seruants : Psalm . 73.1 . Dauid beeing plunged exceedingly with a greiuous temptation of Atheisme ; not whether there was a God or no , but whether this God were iust and mercifull , seeing things fell out so crosse to good men , and so prosperously to the wicked ; at last breakes out into a setled resolution , Yet God is good to Israel . Hee was in the temptation as a man cast into the sea , souzed in one billow after another , at length he descries a shore , and with extreame toyle and perill he gets thither , and crawles vp , and saith , Yet I haue escaped drowning . Or as a man in a pitcht field , that in the thicke of his enemies had escaped many blowes and deadly thrusts , being set beyond the danger saith , Yet I am aliue . So the Lord , though in temptation he seeme to stand farre off , yet at last appeares with strength and comfort . The same Dauid beeing in great distresse a long time , hunted as a partrich by Saul , but strangely deliuered from him and Achish , concludes , Psalm . 34.19 . that how great soeuer the troubles of the righteous bee , yet the Lord will at length deliuer them out of all . To this purpose Salomon saith , that though the iust man fall seauen times a day , namely , into affliction , yet hee riseth againe . Abraham in his great triall saw nothing but sorrow and vexation for the losse of his Isaac : yet in the third day , when the case seemed desperate , God was seene in the mountaine ; as if he had not seene God till he came into the mountaine . Whence his posterity vsed it as a prouerbiall speach , In the mount God will be seene : at the farthest he will be seen there , if not before . Iob assured himselfe , that after darkenesse hee should see light ; and according to his faith , we see howsoeuer Satan set vpon him , with all his might to blaspheme God , and his friends would needs prooue him an hypocrite ; and which was worst of all , God not onely stood a farre off from him , but came vpon him and against him , a● one that stroue against the Almightie , and one that reprooued his Maker , chap. 39. vers . 35. Yet at length he steppes out for him , acquites him , and rebukes his friends , and accepts his seruant , and turneth his captiuitie , and giues him twice as much as before hee had , chap. 42. 1. Herein the wisdome of God ioyned with his power shineth forth : hereby the Lord knowes how to bring light into darkenes ▪ Psal. 112.4 . To the righteous ariseth light in darkenesse . No darkenes or misery can keep God and the comforts and strength of his spirir from his children . Yea hereby the Lord knowes how to bring light out of darkenesse , as once he did in the creation . Rom. 8.28 . We know that all things are turned to the best , to them that loue God. His wisedome and power turnes things , not onely good into good , nor onely afflictions and trialls , but euen their sinnes and infirmities , like a good Physitian that tempers poyson to a remedie , and of the vipers skinne makes a remedie to heale the vipers sting . 2. This is the godly mans priuiledge aboue wicked ones , to find God sweet to their soules , either in afflictions , or in the ending of them : 1. Because their persons ( whatsoeuer their estate is ) are accepted with God , whereas the other are reiected . 2. They are sealed with the earnest of Gods Spirit , and can goe vnto God in feruent prayer , whereas the other want the Spirit , and cannot pray to be heard , Psal. 18.41 . They cried , but there was none to saue them , euen to the Lord , but he answered them not . 3. They haue the grace of repentance , which remooueth sinne the cause of affliction , and are come out of Babylon though they liue in Babylon , beeing as so many Lots in Sodome . Whereas the other are impenitent , and neuer remoouing the cause , the effect lyes euer vpon them , and growes euery day heauier then other . 4. They haue peace of conscience , and can sing the new song to God and the Lambe , hauing a set of sweet musicke in their soules ; and with peace they haue patience , supporting them vnto Gods seasonable deliuerance . Whereas the wicked are as the raging sea , and hath no peace nor patience , but a senslesse vnfeelingnes of his estate ; their hearts beeing either ignorant , ascribing all their smart to fortune , or constellations , or fatall necessitie , or secundarie causes , beeing not able to ascend so high as God the author , or descend so lowe as their owne sinnes , the iust meritorious causes of their euills ; or hardened and feared , or senslesse , as Nabals , whose heart was as a stone dead within him . 3. It is one ende of Gods extreame humbling and afflicting his children , not to sinke or forsake them , but at the last the powerfull worke of God may be shewed on them , both for his glorie , and for theirs . The poore blind man ( Ioh. 9.3 . ) carried his miserie a great while , from his birth to his mans estate , and yet our Sauiour witnesseth , that it was neither for his sinne , nor his parents , but that the worke of God might be shewed vpon him , in the miraculous cure of him , when all the power of nature and art could do him no good . Lazarus was extreamely humbled , dead , buried , lying in the graue stinking : who would haue thought beyond Marie , that he should euer haue been raised till the last day ? and yet our Sauiour saith , that euen that death of his was not vnto death , but for the glorie of God. Yea , the Lord neuer bringeth any euill vpon his children , wherein he intendeth not in the ende to shew them some great good : as , Deut. 8.16 . The Lord tryed , humbled , and prooued his people in the wildernesse , that he might doe them good at the latter end : Iob. 23.10 . Hee knoweth my way , and trieth mee : and what was the issue ? I shall come forth like the gold . And the Apostle affirmeth , that the triall of our faith , which is much more precious then gold , shall bee found to our praise , and honour , and glorie , at the appearing of Iesus Christ , 1. Pet. 1.7 . 4. God hereby manifests his care and faithfulnesse in his promises : for he hath promised , how euer he suspend his comfort for a time , to returne in due season : neither can his mercies come to an ende , nor himselfe leaue his mansion finally . Therefore it is that sometimes he foretells his children of euills to come , that they should not come suddenly on them , neither distrust his care in them , nor be ignorant of a good issue out of them . Sometimes he numbers them out , and tells how many , and how long they shall be : Dan. 9.25 . There shall be seauen weekes , that is , 39. yeares : and there shall be 62. weekes , that is , 434. yeares , and then the Messiah shall come , &c. And alwaies he that setteth the setting of the stars , and the bounds of the sea , setteth much more the period of our troubles , and the furthest limits of his childrens trialls : which suppose they reach euen to death it selfe , they can follow them no further , but then is a rest from their labour , a reaping of the fruits of their suffrings , a ioyfull haruest of a sorrowfull seed-time , wherein the Lord meets them with a full and finall deliuerance , and putteth them in full possession of all his most glorious promises . Let the godly consider of their priuiledge , to prouoke their patience and constancy in their greatest trialls , which cannot make them vnhappy . For , 1. the godly mans present estate is the best for him , be it what it can be : the furnace is the fittest place for gold . 2. His triall shall be turned to good , because God hath the disposing , tempering , and moderating of it . 3. His triall shall be but light and momentanie , not in respect of the present sense , but because the time of temptation shall be swallowed vp by the time of victorie . 4. The ende of it shall be happie : and all is well that ends well : here shall be a most blessed issue . And therefore let drossie Christians feare the fire , who are sure to be wasted in it , whilest the godly reioyce in tribulation , and with Dauid walke fearelesly in the valley of the shadow of death , because God who lead him in , was with him to lead him out . Let the godly iudge of themselues , not alwaies according to their present estate or feeling , which may occasion their feet almost to slippe , but looke to the happie end of their trialls . And though the smart continue long , yet let them be assured that the Lord keepes all their bones , so that not one of them shall be broken . Neither let vs be weary and faint in our mindes : for although God seemeth not to heare vs , yet he heares vs well enough . And though hee seeme to stand a farre off vs , it is but a delay , no deniall of our request . And though he seeme to neglect vs , let vs not neglect him , but hold on in the prayer of faith . Let this serue as a ground of comfort & encouragement to vs , that when with Israel we stand as it were on the sea-brinke , beset with dangers , then we may be still , and expect the saluation of the Lord. For as the Prophet speaketh , ( Hab. 2.3 . ) The vision is yet for an appointed time , but at the last it shall speake , and not lie : if it tarrie , waite ; for it shall surely come , and shall not stay . Let vs not make hast , nor limit the Lord in prescribing him a time and meanes , but leaue all that to his wisedome , leane vpon his arme , relie vpon his word , he hath a mind to doe vs good , and that when it shall bee most for his glorie and our saluation . We are not yet perhaps in the deepe , nor at the mountaine , nor so destitute but we find some supports . But were the case with vs as it was here with our Lord , if we were in the world , as in a wildernesse , our food nothing but stones , our companie wild beasts ready to deuoure vs , no friend neare vs , but the deuill tossing and tumbling vs with his temptatitions , we should assuredly see the Lord extraordinarily prouiding for vs , and working out for vs vnexpected comfort : our extremity would be Gods opportunity . God sent not Moses to deliuer Israel from vnder Pharaoh , till their burdens were at the heauiest , and their oppressions intollerable . God might haue sent his Angell to preserue the three children from being cast into the fire , but he did not till they were in the flames ; this was Gods time , wherein he was more glorified , his children more gloriously deliuered , and his enemies more mightily confounded , then if the Angel had come before . Euen so , when this land was like that fierie furnace , made seauen times hotter then euer before , to consume the bodies of Gods Saints in Queene Maries dayes , in the midst of those flames God sent that happy Queene ( nowe a blessed Saint ) to quench those fires , and deliuer our whole Church from that tyrannicall and Papall oppression . Thus the Lord himselfe waites , and stayes for the fittest time of our deliuerance ; and so must we . Neuer shall the faithfull soule faile of a day of refreshing . And ministred vnto him . ] We haue spoken of the Angells comming : Now the last thing considerable in this history , is their ministery vnto Christ ; wherin are two things : 1. How they minister to him : 2. Why they minister . I. 1. They ministred in adoring the Sonne of God , the onely conquerour of the deuill , and honouring him as the victorious destroyer of the Prince , and commaunder of all hellish powers : For the Angells reioyced in Christs victory , in the deuills ouerthrowe , and the saluation of the Church of God. The goodnes of their nature carries them wholly to the glory of God , in all their actions and motions , and the good of the Church ; as at the birth of Christ they sung , Glory to God on high , on earth peace , and good will to men . And there is no doubt but now vpon this victory , they did much more honour him , and congratulate his glorious triumph . 2. They ministred to him in comforting him , beeing in his soule extreamely afflicted and molested with Satans temptations : for how could the Sonne of God but vtterly abhorre , and with fiery zeale detest such blasphemous temptations , as that he should not onely distrust his Fathers prouidence , but euen fall downe and worship the deuill himselfe , with which temptations a sinnefull man yet in his corrupt nature , would be exceedingly distracted and disturbed ? It is no doubt therefore , but as in his agonie before his passion , the Angells came to comfort him , so likewise in this conflict and perturbation so soone as they might , they came in to the same purpose . 3. They ministred to him in releeuing his body , which was now broken with hunger , and watchings , hauing already fasted 40. dayes and 40. nights ; and brought him food to allay his hunger , spreading as it were a table for him in the wildernes . For , if they neglected not the seruant of God Elias in the wildernes , beeing ready to starue for food , but prouided him a meale , in strength whereof he went 40. dayes and 40. nights , 1. King. 19.5 . much lesse would they neglect the Sonne of God , who was now in the same necessitie . 4. They ministred to him standing about him , and giuing attendance , waiting as it were at his table , and ready to be employed in any further seruice he had to commaund them : Psal. 103.20 . Ye Angells readie to execute his will. Whence in Ezeck . 1.11 . the Angells are described with wings stretched vpward , noting their propensity and readines to the commandements of Christ. II. Why the Angells doe thus minister to Christ. Answ. Not for any necessitie of his ( for 1. he was able to haue sustained himselfe , and held out for euer against the deuill : 2. hee was able to haue confounded the deuill : 3. he was able to haue created food in the wildernesse without them , which they could not doe : for , although they could fetch food elsewhere prouided , yet could they not create any , ) but , 1. It was their dutie to attend him as their Lord , called the Lord of the holy Angells . 2. Christ would now vse their ministery , and did not helpe himselfe by miracle , as he might if he had pleased . But wee read not that hee vsed his power for himselfe or his Disciples : Himselfe beeing hungry and weary at Iaacobs well , he created not food , but sent his Disciples into the citie to buy bread : And when his Disciples were faint and hungry , they were faine to plucke eares of corne , and eate it : But yet he vsed not his miraculous power . For miracles were wrought for the edification of others , and commonly done in the presence of many , whose faith was to be strengthned , as the Disciples was in part already . 3. This was so for our instruction and consolation , that we also in our wants , standing in the Lords battells , may expect the presence and comfort of the Angells . The priuiledge of Christ , whereby he is exalted aboue all creatures , hence appeareth , in that the Angells minister vnto him . Heb. 1.6 . the Apostle prooues Christs diuinity , and eminency aboue all things , out of that testimony of the Psalme , And let all the Angells of God worship him . For , he must needes be greater then all , who must be honoured of all . Ioh. 1.51 . Christ himselfe prooues himselfe the Sonne of God , because , notwithstanding he is the sonne of man : which plainely notes him to be , 1. a true man , and 2. a weake man : yet they should see the heauens opened , and the Angells ascending and descending vpon him , as was figured in Iacobs ladder , Gen. 28.12 . For Christ is the ladder and onely way by which we ascend into heauen . It reached from earth to heauen , signifying his two natures , God of his Father in heauen , man of Iacobs loynes in earth . Angells ascending and descending , are the ministring spirits attending him : for in that phrase is meant their sending out , their emission , and commission to their office , descending to their worke , and ascending to giue account of it . Now according to this Prophesie of Christ , two of his Disciples sawe the heauens open vpon him in his transfiguration , Matth. 17.1 . 2. In his resurrection , those keepers of the sepulcher saw the Angell of the Lord that descended from heauen , and had roled away the stone from the doore , and sate vpon it , so as they were afraid , and as dead men , Mat. 28.4 . The women also saw the Angell and talked with him , that had attended him in his resurrection , ver . 5. And in his ascension all his Disciples saw the heauens opened vnto him , and two Angells standing by them , who attended him , Act. 1. 1. The more honourable the attendants and ministers , the greater is the personage so attended . But our Lord hath not a guard of men about him , as the great Princes of the earth ; but a guard of Princes , and not of Princes onely , but of principalities and powers , rules , thrones , and dominations ; and therefore hee must needes be a mighty God , aduanced aboue all creatures . 2. The Angels are in Scripture euery where spoken of , as the excellencie of the creatures ; so as when the highest praise of any thing is to be giuen , it is taken from the excellencie of Angels . Manna is called Angels food , Psal. 78.25 . that is , if Angels should neede foode , they could not wish more excellent . 1. Cor. 13.1 . If I should speake with the tongues of Angels , &c. that is , excellently . Yea , the most happie and glorious estate that our selues looke for after the resurrection , is hence extolled , that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like Angels . Now all this aduancement of them , is not so much in respect of themselues , with whom we haue no commerce , but for the aduancement of Christ , the Lord of the holy Angels ; and that in their glorie we may behold the glorie of Christ , to whom they are seruants . 3. The truth hereof was shadowed in the ceremoniall law , Exod. 25.20 . The Cherubims ( signifying the Angels ) must lift their wings on high , as attending vpon God , and their faces must be to the mercie-seate , which liuely resembled Christ , on whom their eies must be still cast , as the eie of the hand-maid to the hand of her Mistresse . And , chap. 26.31 . the vaile of the Tabernacle which couered the most holy , ( expressely signifying the flesh of Christ , which hiding his diuinity made way for vs to heauen ) must be made of broydered worke with Cherubims , not without Cherubims : for these noted the multitude of Angels seruing Christ , euen as man : for beeing in his lowest estate , and apprehended to the death , he giues this as a reason to Peter to put vp his sword , because , if he would , he might pray to his Father , and haue twelue legions of Angells to rescue him . Obiect . But this seemes not Christs priuiledge to haue the Angells his ministers , seeing all the godly haue them ministring spirits for their good , Heb. 1.14 . as Abraham , Lot , Elias , Daniel . Ans. True , they had , but this impeacheth not Christs honour , because they serue not vs after the same manner they serue him : for 1. Their seruice is due to Christ as their creator and Lord ; of dutie : to vs , as creatures , of charge . 2. Their seruice to him is immediate as the Head of the Church , to vs mediate onely as members of the Head. 3. Their seruice is proper to him , and inuested in him , as his owne right : to vs giuen by vertue of our communion with him . 4. To him as the author and preseruer of all the gifts and graces they haue ; and equall it is , that whatsoeuer is excellent in any kinde , be wholly ascribed , to the author and giuer of it : to vs onely so farre as the owner hath put them in trust to employ those gifts for our good . Faith in Christ interests vs in this ministery of the Angells , who loue the members because of the head . They are his Angells , and so called by speciall propriety : Matth. 16.27 . when the Sonne of man shall come in the clouds , and all his holy Angells with him , because by speciall prerogatiue they doe him homage and seruice : And our Angells by speciall commission and direction from him . 5. They neuer ministred to man , but for the honour of Christ. Reu. 22.9 . Worship God. Let vs imitate the Angells . Doe they honour Christ by their ministery , and shall we refuse his seruice ? especially seeing ●ee tooke our nature , and bound vs straiter to him then the Angell● . They are most expedite and ready , hauing wings to flie withall : Let their wings speed vs in his seruice . They are vnweariable in performing obedience , and shall wee be so heauy and shrinking , as to account euery thing too much ●hat wee doe for him ? They are in all things ruled and mooued by his Spirit : Ezek. 1.20 . whither the Spirit led them they went : Let vs also giue vp our selues to the leading of his Spirit , not running of our owne heads in any busines , vnsent , without our warrant . They reioyce in all good things , and in Christs victory , the benefit of which redounds to vs more then to them , and that men by the same are set out of the deuils power : And why do no● we more reioyce in this victory of Christ ? why do we reioyce in euil , which is the deuils sin , in sinful courses and company ? why doe we hate and scorne those , who most partake in this victory ? How vnlike is this to the Angells ? If the Angells be seruants vnto Christ , then we see herein both his loue to vs , and our owne honour , who hath vouchsafed vs his owne speciall seruants to attend vs : For he hath not onely charged them with the safety of Abraham , Iaacob , Lot , Elias , Daniel , and other extraordinary holy men , but their commission is generall : Psal. 91.11 . they shall keepe thee in all thy wayes , that is , not onely Christ himselfe , but euery member of Christ : for this honour haue all the Saints . And what a comfort is it , that we so weake creatures , and so beset with spirituall and inuisible enemies , haue appointed to vs by the Lord so many spirituall , inuisible , and more powerfull aiders , and assisters ? What a comfort is it , that no temporall enemie can so soone wrong vs in our persons , estates , or names , but the Angells of God are ready to turne it off , and keep off the perill , and then returne to God to complain of the wrong-doers ? What a care should we haue not to forfeit our priuiledge , to keep vs in our wayes , and walke warily because of the Angells , not greeuing them by sinne , nor driuing them from about vs , whose protection vnder Gods is more safe then if we lay vnder shield and speare , Psal. 91.4 . with 11. And if our Lord himselfe receiued comfort from them , how great may be our comfort from them ? Hence we are to ascribe the glory of power , Maiesty , and kingdome vnto our Lord Iesus , who if he be able to command all the Angells in heauen , much more all the deuills in hell , who are farre weaker then they : All power is his in heauen and earth . And now we are no longer to esteeme of him according to his base estate , in the wildernes , in the world , but according to his surpassing power manifested through all this history in vanquishing the deuill , and in receiuing the diuine honour from the most grorious Angells . To this great Michael , who euen without his Angells hath in pitcht battell ouercome the great red dragon and all his Angells , be ascribed all power , might , victory , and triumph , of all men , Saints , and Angells , in earth , and in the highest heauens , for all eternity . Amen . Amen . FINIS . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE ALPHABETICALL Index or Table , pointing to the principall points in this Exposition . A IN Christs lowest Abasement sparkles of Diuinity flie out : sundry instances . pag. 363 Actions brought forward by bad meanes to be supected : sundry instances . 312 Accusers mouthes how to be stopped : foure rules . 30 Against false accusation , 7. rules . 26 Aduersaries must bee ouercome rather with patience then power . 112 Adoption called into question by Sathan for present aduersitie , 5. reasons . 89 Allegories must not bee stucke too fast vnto . 264 Christs Allegation of Scripture with some addition and change of words , 5. reasons . 338 Angels called Gods Angels , 3. reas . 235 Angells tender keepers of the godly , three reasons . 237 Concerning Angels 3. obseruations . 239 Angels come not in vnto Christ , before the deuill is gone from him , 4. reas . 401 Angels cannot be in two places at once , why . 402 Angels haue bodily shapes by way of 1. description : 2. dispensation . 403 Angels minister vnto Christ , & how . 409 Christ was more Angry in the last temptation , then in the two former , 4. reasons . 333 Apochryphall bookes not authenticall , 4. reasons . 133 In the Arke were three things kept . 162 Assemblies in the Church of England holy meetings , 4. reas . 166 Auoid , signifieth three things . 332 B BAd causes are thrust on by bad means 4. reas . 311 Behold , signifieth 5. things in Scripture . 4●0 Blame thy selfe sinning more then the deuill . 216 Blessing more desirable then meanes . 138 Blind and bloody battels for the holy land , more for the Popes profit then Gods glorie . 177 Boasters resemble the deuill . 315 To get Bread out of stones , 3. waies . 10● Gods way to get Bread , contrarie to the deuills in three things . 109 C TO liue out of a lawful calling wicke● 3. reasons . 14● Calling to be well carried , two rules . 150 Speciall Calling , requires the practise of 4. vertues . 151 Christ was locally carried to the pinnacle , 4. reasons . 190 In Christ , Satan would haue cast downe all mankind . 206 Satan would haue vs cast down our selues , why . 215 Causes of God must affect vs aboue our owne , 5. reasons . 333 Changes here good for vs , 5. reasons . 395 To be chearefull in trialls , 4 motiues . 15 Chaire of Rome a friuolous pretence . 177 Christ subiect to temptations , notwithstanding his perfection of 1. nature , 2. grace , 3. power . 7 Christ chose to be tempted in the wildernes , 4. reasons . 19 Christs going into the wildernes , no ground for Popish Eremites , 4. reas . 22 Christ would be tempted , 4. reas . 35 Christ by beeing tempted succoureth vs 4. waies . 36 Christ safer among wilde beasts then wicked men . 44 Christ not so rough with Sathan , as with some wicked men , no or with his owne disciples , 4. reas . 113 Christ reuealeth himselfe onely to such as will make right vse of his knowledge , 4. reas . 116 Christ as able to defend vs as himselfe , from wilde beasts and deuills . 45 Christs priuiledge aboue all creatures in the ministerie of Angels , 3. reas . 410 Christs combate exemplary as victorious . 243 Christians must be reasonable euen to most vnreasonable aduersaries , 3. reas . 110 Church no competent Iudge of controuersies . 246 Church hath no authoritie ouer Scripture , 4. reas . 247 Church of England not to bee separated from for some corruptions , 4. conclusions . 166 Comforts for weake Christians in temptation , 4. grounds . 7 Circuit of Sathan is the compasse of the earth . 20 Comforts from Christs being tempted , 4. grounds . 37 Comfort of the creatures a greater blessing then the creatures themselues . 139 Comfort in that Sathan cannot ouercome him , who is not willing to be ouercome . 216 Comforts from the custodie of Angels . 238 Comforts of God hid for a time , but a● length shine out vpon his children , 4. reasons . 404 Bad companie worse then solitarinesse . 23 Comforts when temptations come thicke on vs , three . 280 Compacts with Satan , 1. open , 2. s●cret . 317. &c. Meanes to auoid Satans compacts , 5. 320 Conference of Scriptures beateth out the true sense of them : see instances as large . 256 Counsells no competent iudges of controuersies , 4. reas . 249 In the inner court of the Temple were 4. things of note . 161 D DAy of sickenesse and death most 〈◊〉 to resist Satans temptations , three reas . 66 Death enters the soule by the windowes of the senses , 4. reas 291 Deuill is not driuen away by holy water , reliques , nor the naming of Iesus . 10 11 Differēce between the loue of God as God , and of God as a Father 92 Directions for the fortifying of faith , three . 86 Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 1 silly : 2 ▪ ignorant : 3. nouell . 347 Doctors and Fathers no competent Iudges of Scripture , 5. reas . 248 Doing of what God commandeth , not alwaies a signe of true grace , 3. reas . 385 God draweth neere his Saints in trouble . 3. wayes . 94 E EFfects of the spirits assured gouernance in troubles , three . 17 Eminent persons must be so much the more watchfull . 288 Ends and means must be tied together . 277 Equiuocation a Iesuiticall tricke discouered . 233 Three estates Sathan especially would cast men from : 1. of innocencie : 2. regeneration : 3. office in Church or common-wealth . 206 Euill men cleane one to another , because all of them hate Christ. 160 Excellency cannot exempt a man from Satans temptations , 3. reas . 8 How to auoide Satans extremities , three rules . 200 F FAmily-worshippe of God stands in fiue things . 172 Fasting , the kinds , 1. ciuill : 2. religious : 3. miraculous . 47 Fasting of Christ differeth from Popish in 8. things . 49 Christ fasted his fast for 4. causes . 50 Fast of Christ no longer or shorter then forty daies , 5 reasons . 51 Fortie nights of Christs fast expressed , two reasons . 51 Fasting a necessarie Christian duty , 3. reasons . 52 Motiues to fasting , 11. 53 Faith his actions about the meanes of safetie : if present , 3.46 . if absent , 3. ibid. Ouerthrowe of faith the aime of all Satans temptations , 5. reas . 83 Faith must be so much the stronglyer fortified , as Satan more furiously assayleth it . 86. Faith his excellency in 4. things . 86 The least faith can pray for more . 88 Properties of faith in want of means ▪ 3. 98 Faith how it demeaneth it selfe towards the word of Gods prouidence , 3. rules . 145 Faithfulnesse in promises , enforced by fiue reasons . 309 G COmmon Gamesters liue by no word of God. 150 Generallitie of obedience in 4. things . 389 Gifts of G●● differ from the deuill in fowre things . 319 Glorie of God must be preferred aboue all the world , 6. reas . 327 Motiues to promote the glorie of God , 5. 350. To glorifie God in good measure , meanes 4. 331 God glorifieth himselfe in our trialls fowre waies . 396 Glory of the world falsly claimed by Satan , for 1. possession : 2. disposition : 4. reas . 310 God some wayes an actor in euill , no wayes an author . 14 God tempteth man two waies . 30 Godly men shall want no accusation in the world , why . 29 The more God graceth a man , the more Satan seeketh to disgrace him , 3. reas . 3. and 9. Sixe graces Satan would faine robbe vs of . 283 H POpish hallowing of water wicked , sixe reasons . 11 Headship of the Pope falsly grounded . 231 Little or no help in iniustice , 3. reas . 147 Christ full of the holy Ghost , how . 39 Holines sweetneth our callings three waies . 151 To hold out in trialls without hast-making , 4. reas . 365 No signe of Gods hatred to be vexed with the deuill , but of the deuills : 4. reas . 193 Christ , able to feede others miraculously , was hungrie himselfe . 59 I SAtan can make grosse Idolatrie seeme a small moate . 316 Ierusalem called holy City , 5. reas . 160 Ierusalem full of corruptions , yet called holy : why . 165 Importunitie of Satan against Christ and his members to drawe them to sinne , 4. reas . 279 Infirmities which Christ tooke vpon him : which in three propositions . 59 Why Christ took our infirmities , 5. reas . 60 Infirmities of Christ differ from ours in 6. things . 61 Induction to prooue all things subiected to Christs word . 377 Infallible Iudge of controuersies the holy Scriptures , 4 reas . 244 Incompetent iudges of controuersies obtruded by the Church of Rome , 4. 246 Instance of Satan to draw vs to euill , must make vs more instant in good . 283 Instances of Sathans false conclusions in matter of faith , 3. of practise , 9. 102. Instances in 4. kinds of temptations how to vse the word against Satan . 126 Instances of many men , whose obedience is no better then that of deuills . 387 L TO know a man lead by the spirit , three rules . 18 Christ commeth lead of the spirit , Sathan commeth of himselfe . 75 Liberties of religion are better prized in their absence then in their presence . 181 The more light of grace the Lord bestoweth on his children , the more doth the darkenes of the world fight against it . 157 Life of a Christian a continual entercourse of peace and trouble , 4. reas . 391 Loue of the world easily maketh a man a prey and spoile of Satan , 5. reas . 299 To pul our hearts from the loue of the world fiue meanes . 303 Foure other considerations to the same purpose . 301 Lying is the deuills mother-tongue . 100 A looking glasse for lyers . 314 Lying a hatefull sinne , for three reasons . ibid. M MAgistrates , gouernours not of men onely , but of Christians . 335 Man tempteth God 2. waies , 31. Man tempteth man 3. wayes , ibid. Man tempteth himselfe 2. waies . ibid. Manner of Christs temptation externall , 4. reas . 74 Not to be present at Masse , with pretence of keeping the heart to God , 5. reas . 351 Meane estate best , 3. reasons . 7 Meanes of f●rtifying faith , 4. 87 Meanes to confirme to a mans selfe his owne adoption , 3. 93 To vse vnlawfull meanes to help our selues diabolicall , 3. reas . 95 Meanes to fence vs against Satans wicked inferences , 3. 104 Meanes not sufficient to sustaine the life of man , in sixe instances , and 5. reas . 135 Means not to be set aboue their place . 137 Meanes not to be neglected where they are , 3. reas . 138 Better to want meanes then to enioy such as proceed not out of the mouth of God. 153 Means to raise our selues being cast down , fowre . 212 To sinne against meanes fearefull in things 1. spirituall : 2. temporall . 222 Means to partake of the Angels ministery , three . 241 Meanes of nourishing confidence in God , foure . 277 Meekenesse of Christ to Satan himselfe , 5. reas . 111 Ministers must be verie watchfull ouer their people , because of the tempter . 71 Wicked Ministers hinder some comfort , but not all efficacy from the Sacrament . 167 To conceiue of dumbe Ministers , fiue grounds . 168 Modestie in speaking of our selues commended in Christs example . 115 Motiues to auoid slaundering , 5. 27 Motiues to out-stand temptations , 3. 42 Motiues to stirre vp one another to good , fowre . 72 Mountaines about Ierusalem , 7. 289 Mountaine chosen for the third temptation , 3. reas . 285 No mountaines to be wished but Gods holy mountaine . 289 N DIfference of names or numbers , must not make vs suspect error in the Scripture , but our owne ignorance . 265 O OBiections for Vsury answered , 148 Obiections for Sabath breaking . 149 Cheife Obiections of the separation answered . 167 Obiections to prooue Christ on the pinacle onely in vision , answered . 189 Obiects of senses , 5. warrantable . 294 In opposition of good men and good things , consider 5. things . 158 Ordinances of God not to bee medled with without due respect and reuerence : as 1. word : 2. oath : 3. lots . 175 Conditions of sound Obedience , 4. 385 Cheerefull Obedience , 4. things . 386 Outward things make neither happy nor vnhappie , 4. reasons . 91 P PInacle of the Temple chosen for the second temptation by satan , 4. reasons . 182 No place in the world free from temptation . 20 Places of Gods worship to be reuerently esteemed and vsed . 174 No place longer holy then God and his worship are present . 176 Satan vsually fitteth his temptation to the place , or the place to his temptation , 3. reasons . 182 Places of probable perrill and danger to bee auoided especially , of 4. sorts . 184 Men in highest places are in greatest danger of falling , 3. reasons . 286 The higher the Pinacle a man stands on , the more busie satan is to cast him down . 207 Satan helpeth men vp to the Pinacle onely to cast them downe againe . 210 The Pope puts downe the deuill in boasting . 315 ▪ Power of Christ vnresistable by all the deuills in hell , 4. reasons . 375 Power of Christ is of his Office and Essence . 375 They differ in 3. things . ibid. Popes haue erred in matters of faith . 25● 8. Markes of the mighty power of Christ in vs. 380 Power of Christ frustrateth satans greatest aduantages . 193 Power of satan ouer the bodies of men great , God permitting him . 193 Prayers to be made for gouernours especially , why . 288 Presence of God in his word and worshippe maketh places holy , 3. reasons . 164 Satan ordinarily tempteth to presumption , 4. reasons . 200 Most dangerous presumption is in spirituall things , as in 6 ▪ instances . 203 Presumption in things temporall to bee auoided , in 4. instances . 205 Priuiledge of Gods children because of the Angells . 240 A singular priuiledge of the Church to haue so perfect a direction as the Scripture . 134 Priuiledge of the godly to find God sweet to your soules in trialls , or after them , 4. reasons . 406 Properties of such as to whom Christ will reueale himselfe , 3. 119 All promises and threats in Scripture conditionall , although the condition bee not euer expressed . 263 All promises of satan are miserable , foule , and deceitfull , 5. reasons . 304 Promises of God differ from the deuill how . 305 Proffers of Satan all vpon some wicked condition or other . 316 Miserable men that accept of satans profers , 4. instances . 320 Publike persons must especially watch against 2. things . 6 Publike persons must be aboue other carefull of Gods glory . 335 Q QVestion , how could Christ be safe among wilde beasts . 44 How Christ could be hungry beeing able to feed so many miraculously . 59 Why Christ tooke not all infirmities of euery particular man , 3. reasons . 59 Why satan is so restles in tempting , 3. reasons . 70 Whether Christs temptations were in inward motion or externall . 74 Why Christ seeing he could would not turne stones into bread , 5. reasons . 115 How to conceiue the word of God by which he gouerneth and preserues the creatures . 142 Whether S. Matthew or S. Luke , obserue the right order of the temptations seeing they differ . 155 Whether a man may pray or communicate with an euill man , or with a wicked or dumbe minister . 167 Whether a man may heare the word with profit and blessing from a wicked man. 170 Whether Christ was indeed on the pinacle or in vision . 188 How Satan a spirit could carry Christ his body , 5. considerations . 190 Whether Ionathans action , who with his armour-bearer onely set on a whole army of enemies was presumption . 202 Why did not Satan cast downe Christ , but saith , cast thy selfe downe , 3. reas . 212 How satan is said to fill Ananias his heart Act. 5.3 . 219 Whether it bee not lawfull to aske a signe . 270 How satan can preuaile to bring men to worship himselfe in stead of God , wayes , and meanes . 322 , &c. Whether we may present our selues at masse thinking to keepe our hearts to God. 351 Whether on no occasion we may be present at masse . 353 Whether the Prophet gaue Naaman leaue to be present at Idolatry . 354 R REasons why our Sauiour would not yeeld to the last temptation , 5. 326 Receiue nothing from the deuills hand , 3. reasons . 319 Redemption free to vs cost Christ deare . 192 Religion set vp , or held vp by bad meanes is wicked as the Romish . 313 Representations of Satan quicke and short , 3. reasons . 291 Restlesnesse in euill an expresse image of the deuill . 280 Strong Resistance of Satan makes him flie , 4. reasons . 366 Meanes of Resisting Satan , 5. 371 Manner of Resistance in 5. things . 373 Reuerence in Gods worshippe vrged , 6. reasons . 356 Riches must not haue our harts , 4. reas . 152 Romish teachers disarming men of the Scriptures , confuted by 5. reasons . 122. Romish doctrine Idolatrous prooued at large . 345 Rules of resisting Satans temptations , 3. 57 Rules to know when the tempter commeh , 2 77. Rules to confirme the heart in the loue of God notwithstanding outward crosses , 3. 92 Rules to fence vs from vsing vnwarrantable meanes of our good , 4. 97 Rules to auoid seduction by separatists , 4. 171 Rules to vphold our selues when Sathan would cast vs downe , 3. 110 Rules to try whether a Scripture be wrested , 7. 256 Rules of triall whether our obedience be beyond that of the deuills , 4. 389 Rules to carry our selues free from infection of sin in all places where we come , 3. 187 S SAbbath-breakers cast by Gods word notwithstanding all their pleas . 149 Sacrament may be receiued where open offenders are tollerated . 159 To Sanctifie a mans person , he must set vp Gods worship in his heart . 172 The word Satan vsed by Christ in the last temptation , 4 reason . 332 Satan cannot hinder Gods children of saluation , he may of comfort . 4 Satans mouth may bee stopped , but not his malice . 5 Satan an accuser , 3. reasons . 25 Satan tempteth , 2. wayes . 32 May allure vs , cannot force vs. 34 Euer taketh vs at the weakest , 3. reas . 64 Commeth to a man , 2. wayes . 73 Assayleth the Son of God knowing him so to be , 4. reason . 76 Aimes at 4. things in his 1. temptatiō . 79 In tempting directly opposeth the word of God , 5. reas . 80 Satan the most eminent and dangerous tempter , 4. reasons . 69 Seeketh euer to blemish the good he cannot hinder . 98 Inferreth mischeiuous conclusions vpon true premisses , 4. reasons . 99 Neuer commeth without some stone or other . 108 Alloweth his seruants stones for bread . 109 Seeketh cheifely to drawe them to sinne who haue most meanes against it , 4. reasons . 218 Can tempt , but not force vs to sinne , 5. reason . 213 His subtilties to bee watched , 6. instances . 198 Can alledge Scripture to thrust forward his wicked purposes , 5. reason . 224 Alledgeth Scripture 3. wayes . 225 Is not content that men sinne , vnles they doe it most sinnefully . 219 In one allegation of Scripture out of Psal 91.11 . he hideth 8. faults . 228 Neuer ouercome without resistāce . 374 Scriptures beeing our weapon , we must alwaies haue them in readines . 124 Scriptures the hammer of heresies , as in 6. instances . 131 Scriptures how abused to establish errours in doctrine , 5. instances . 231. in practise in many . 234 Scriptures no dumbe , but a speaking Iudge . 245 Scriptures conferred in paralel places . 258 Scriptures collated in vnlike places , and reconciled , in 25. instances . 259 Scripture most aptly alledged by Christ. 268 Some Scripturs fitter for som● to meditate on , then others . 268 Security must bee watched against , after temptation foyled , 5. reas . 279 Senses must be diligently kept , and 4. rules for the right ordering of them . 293 Seruice of God must bee ruled wholly by God , for 1. matter , 2. manner , 3. ende . 360 Seruice of God twofold , 1. Legall , 2. Euangelicall . 358 Of Seruice Euangelicall , 3. conditions . 359. Seruice of God must be chearefull , 3. reasons . 361 Markes of a good Seruant of God , 5. 362 Meanes to bee preserued from the seruice of Satan , 5. 325 A signe may be asked in 4. cases . 270 Fiue vaine ends of asking a signe . 271 Three sinnes aboue other , make men most like the deuiil . 281 Sinnes of Ierusalem , the sinnes of England , 5. instances . 178 Sinnes of this age fearefully aggrauated by our meanes of grace . 221 Soule liueth by Gods word , 4. wayes . 139. Solitary places fittest for temptation , 2. reason . 21 Direction for solitarinesse , 4. 24 Spirit of God led Christ into the wildernes , 3. reason . 12 Spirits created of three sorts . 12 Sundry sorts of men snared by Satan , in seeking vnlawfull courses to helpe themselues . 96 To turne Stones into bread an ordinary temptation . How and wherein . 105 Sundry sorts of men to whom Christ neuer reuealeth himselfe . 118 T TEmple of Ierusalem described , with the seuerall Courts , and their contents . 161 Temptation not a signe of Gods hatred , but of the deuills . 9 Temptations all of them appointed and lilimited by God , 2. reas . 13 It was not against the holines or power of Christ to be tempted . 32 Christ beeing tempted was without sinne , how in 3. grounds . 32 Of Temptions , 3. degrees . 33 Greatest temptation not to bee tempted . 34 Temptations manfully to be resisted , 3. motiues . 37 Beeing tempted looke vp to Christ tempted , for 1. saluation , 2. imitation . 38 By lesser Temptations Satan makes away to greater , 4. reasons . 59 Where satan begins Temptation , wee must beginne resistance . 57 To Tempt any to euill a fearefull sin . 72 The first Temptation of Christ , was not to gluttony , as Papists , 2. reas . 79 No Temptation , no faith . 86 8. Things slily couched in the 1. Temptation . 105 In the second temptation Satan aimeth at 5. things . 195 Satan tempting seeketh to bring men to extreames , 5. reas . 197 Sathan can tempt and perswade , but not force vs to sinne , 5. reas 213 Temptations armed with Scripture most dangerous . 231 Men tempt God , in 1. iudgement : 2. affection : 3. actions . 269 God actually tempted , 4. waies . 272 To tempt God dangerous , 4. reas . 273 Fiue sorts of tempters of God. 274 How men tempt God in matters , 1. of soule , 275. 2. of body : three waies . 276 Tempters of themselues , as if there were no Tempter . 70 Christ abideth the whole temptation to the end , 4. reas . 364 God suffereth his children to be vexed with long and strong temptations . 3. reas . 368 Gods children shall out stand all temptations . 4. reas . 366 A sober vse of humane testimonies in Sermons not vnlawfull . 252 Men thrust from God by Satan . 325 God hath sundry waies threatned this land of late yeares . 397 Greatest trialls of the godly cannot make them vnhappy , 4. reas . 407 To try spirits alledging Scripture 4. rules . 225 Holy times , as the Sabbath not to bee profaned . 176 V VNiust getting of earthly things accursed 3. waies . 145 All the voice of Satan is , Cast thy selfe downe . 217 Vsurers liue not by Gods word , but against it . 147 W TO watch ouer our weakenesse , fiue notable rules . 66 Fiue sorts of persons faile in the watch ouer their senses . 238 Many warnings of God to Ierusalem and England . 180 , &c. Wilde beasts why Christ was with them , 4. reas . 43 Wealth becomes ours and rightly vsed 4. wayes . 152 God neuer brings his children into the wildernes of temptation but first fits them with sufficient grace , 4. reas . 39 Will of man mooued two waies . 214 A principall wile of Sathan to ouerthrowe men by Scripture , 4. reas . 250 Witches and seekers to them condemned , 3. reas . 97 Wicked men by no meanes lay aside their malice to Gods children , 4. reas . 156 Wicked men are loath to be compared to the deuill , but are sometimes worse . 159 Word written a principall weapon of the Christian souldier , 5. reas . 120 Word is then vsed aright , when temptations are cut off by it , 3. reasons . 126 The Word cutteth off temptations to despaire in 6. instances . 127. to presumption , in 8. instances . 128. to pride in 5. instances . 129. to iniustice , 6. instances . 130 Onely Gods word , but euery word of God preserueth the life of man , 4. reas . 139 Word of God sustaineth vs , 1. aboue all meanes , 3. wayes . 140. 2. without all meanes . 141. 3. against all means . 141 Word of God made the aire light without the Sunne , and the earth fruitfull without raine . 143 Word of God from an euill man , may bee heard with blessing to a good man , foure reas . 170 To heare or reade the word religiously , foure rules . 227 Satan sieldome so good as his word , 3. reas . 306 Worshippe is twofold , 1. Ciuill : 2. Diuine : both of them two-fold . 340 Worship ciuill , and religious differ in fiue things . 342 Worship Ciuill , is grounded in Diuine . 343 Worship religious due to God onely , 5. reas . 344 Sixe meanes by which Satan preuaileth to set vp the worship of himselfe . 324 FINIS . Notes, typically marginal, from the original text Notes for div A13530-e110 a Act. 7.30 . b Christ himself● so called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Ma●t . c Exod. 3. ● . d Act 7.31 . e Exod. 3 4. f Act. 7.31 . g Exod. 3.7.9 . h 1. Cor. 4.10 . & ●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i I●a . ●● . 2.3 . k Zach. 12.3 . l Deut. 33.16 . m Exod. 3 1. Famous for sixe memorable things in Moses done there . 1. This vision . 2. Fasting there forty daies and nights . 3. Receiuing the law there . 4. Striking the rocke for water . 5 Lifting hi● hand● against Amalec . 6. Breaking the tables of stone . n Psal. 68.16 . o 2. Tim. 3.12 . p 1. Pet. 4.12 . q Quid aliud sumus quam flamm● pabulum ? r Psal. 119.71 . s Prou. 29.15 . t Iob. 33.16 . & 36.9 . u Exod. 13.21 . x Isa. 26.16 . & Hos. 5.15 . y Exod. 9.27 . z Dan ▪ 3. ●7 . Ignis non perdit s●d purgat . a Luk. 1● . 17 . b Stabilitatē populi ex veritate promissionum dei adumbraui● . Iunius in analys . c Heb 12 29. d Heb. 12.10 . e Heb. 10.27 . f Lament . 1.13 . g Psal. 83.14 h Lam. 3.22 . i Ezec. 22.22 . k Isa. 27.9 . l Ezek. 15 7. m Exod. 3.2 . ver . 4. n Act. 7.31 . agreing with Exod. 3.6 . g Deut. 33.16 . vers . 23. vers . 23. Notes for div A13530-e4810 Doctr The more God graceth his children , the more Satan setteth himselfe to disgrace and molest them . Reasons . 1. 2 3 Vse . 1. Whom Satan cannot hinder in the ende , which is saluation , he will trouble them in the way . A wise Christian may stop the mouth of satan , but neuer his malice . Vse . 2. Satans cheife aime is against Cheiftaines in Church and Commōwealth . Magistrates & Ministers must watch against two things especially . Three meanes for their comfort and safetie . Vse . 3. Meane estate the safest and best ●or 3. reas . Vse . 4. Foure grounds of comfort for weake Christians in temptation . Doctr. Not any excellencie can exempt any man from Satans temptations ▪ Reasons . 1. 2 Satan reuengeth himselfe vpon God in his seruants . Matth. 10. ●● . 3 Greater strength , greater exercise . Vse . 1. More grace more trouble . Vse . 2. Temptation a signe of the deuills hatred , not of Gods. Vse . 3. The holiest water that euer was , did not driue away the deuill . If Satan feare not the person of Iesus , he lesse feares the name of Iesus . Phil. 2.10 . No vse of dead bod●es or bones in scripture , but to be buried . Satan fl●es not the liuing body of the Sonne of God , and much lesse the dead bones of a sinnfull man. De inuent . rer . lib. 5. cap. 8. Sixe reasons against Popish hallowing of water . So said the blessed martyr Tho Haukes . Vse . 4. Th●●e sorts of created spirits in this text . The holy spirit of God here meant for three reasons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Obiect . Answ. Doctr. All Satans temptat●ons are appointed and limited by God. Reasons . 1. 2 Obiect . Answ. Tentatio probationis , & deceptionis . Obiect . Answ. God someway an actor in that which is euill , no way an author . Vse . 1. Vse . 2. 4. Reasons to be contented and cheerefull in trialls . P●ior est bello ti●or ipse bell● . Senec. Obiect . Answ. Vse . 3. We must not thrust our selues into trialls , but expect the leading of the spirit . Three notable effects from assurance of the spirits guidance in trialls . Vse . 4. Quest. Answ. Three rules to knowe a mans selfe led in euery thing by the holy ghost . 4. Reasons why Chr●st made choise of the wildernesse to be tempted in No place in the world free from temptations . Satans circuit is the earths compasse . Neither Popish crosses , nor cōiurers circles , barre the deuill further then he listeth . Some places are more fit for temptation then others . The deuill hath monkes and heremites where he would haue them . Lib. 2. de monach . cap. 39. * As their S. Francis did , to shew his great humility and charity . Christs going into the wildernes , no ground to popish monks or Eremits for 4. Reas. Bad company worse then solitarinesse . Nunquam minùs solus qu●m cum solus . 4. Directions for solitarines . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Satan accuseth man , 1. To God. 2. To man. 3. To himselfe . Satans best wages to his most diligent seruants . 7. Rules or means against false accusation Vide Perald . ●om . 2. p. 56● . de detractore . Fiue motiues to lay aside calumniation and slandering . Io● . 7.51 . If there be so many accusers , no meruaile if godlymen want no manner of accusation . So many accusers should make vs watchfull of our selues . 4. Rules to stop the mouths of all accusers . 2. Rules in Gods tempting of man. Man tempteth God two waies . Man tempteth man 3. waies . Man tempteth himselfe two waies . Satan tempteth two wayes . How Christ so holy and so powerfull could be tempted of the deuill . Three degrees of temptation . The greatest temptation of all is , not to be tempted . Satan may allure , but he cannot force vs. Satans first assaults to be repelled for three reasons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Why Christ would be tempted , 4. reasons . Christ by being tempted , enabled to succour vs in temptation sundry waies . A ground of comfort out of Christs temptation . Vse . 1. Motiues to manfull resistance of temptation . Vse . 2. Looke vp to Christ tempted for saluation , & imitation . Vse . 3. Doctr. When God bringeth his children into the wildernes to be tempted , he armeth them with grace sufficient . Reasons . 1. 2 God should loose his honour , if any of his seruants should be vtterly ouercome 3 4 Strong motiues to outstand temptations . Why Christ was with wilde beasts : 4. Reasons . Christ hath more peace among wilde beasts , then among wicked men . Psal. 22.13 . Christ as able to defend vs as himselfe , both from wilde beasts and deuils . ● . Rules to keep faith in the presence of outward meanes . 3. Actions of faith in the absence of meanes . Not to thinke much if with our Lord we find men more sauage then beasts . Notes for div A13530-e11550 Kinds of fasts . 3. Christs fast disagreeth from popish fasts in 7. things or 8. Christ fasted this fast for 4. causes . Christ fasted no longer nor shorter time then 40. dayes , for 5. reasons . Moses in monte ante legem , Elias in itinere sub lege , Christus in deserto sub gratia . Fourtie nights added for two reasons . Doctr. Fasting a most necessary duty . Reasons . 1. 2 3 Vse . 1. Vse . 2. Motiues to fastin● , 11. Doctr. Satan by lesser temptations makes way to greater . Vse . 1. Where Satan beginneth his temptation , we must begin our resistance . 2 Rules of resistance , 3. 2 3 Vse . 2. The least temptation is too strong for a secure aduersarie . Vse . 3. What infirmities our Sauiour tooke , and tooke not , in 3. propositions Christ tooke not all infirmities of euery particular man , for 3. causes . Reasons why Christ tooke on him our infirmities , 5. Mans nature is knowne by defects , Gods by perfection . Ob. Christs meat was to do the will of his father . Differences betweene Christ infirmities and ours in fiue things . Non habuit ex debito pe●cati . Aquin. Matth 5.6 . Reu. 2.17 . Notes for div A13530-e14380 Doctr. Satan euer taketh vs at the weakest . Reasons . 1. 2 3 Vse . 1. Horat. Our sicke and dying day most vnfit for resi●stance , for 3. reasons . Vse . 2. Fiue notable rules for the watch ouer our owne weaknesses . Doctr. Satan the most eminent and dang●rous tempter . Satan restlesse in tempting for three reasons . Vse . 1. Vse . 2. Vse . 3. Vse . 4. Vse . 5. Fowre motiues to stirre vp one another to good , as Satan doth to euill . Satan commeth to a man two wayes . Christs temptation externall and in a bodily shape assumed , for 4. reasons . Note . Christ came led of the spirit ▪ Satan comes of himselfe . Act. 19.16 . Satan would assayle the son of God knowing him so to be , for fowre reasons . Two certaine rules to knowe when the tempter comes . Satan aimeth at foure things in this first temptation . Doctr. 1. Satan directly opposeth the word of God. Reasons . 1. 2 3 4 5 Vse . No diuine truth to be called into question for 3. reasons . Doctr. 2. Satan in all temptations seekes to ouerthrow the faith of men . Reasons . 1. 2 3 4 5 Vse . 1. No temptation , no faith . Vse . 2. Because Satan most oppugneth our faith , we must most fortifie it . 3. Generall directions for the fortifying of faith . Excellencie of faith in 4. things Means of fortifying faith , 4. The least faith can pray for more . Doctr. 3. Satans drift is to make men call in question the truth of their adoption in their trialls . Reasons . 1. 2 3 4 5 Vse . Outward things make neither happie nor vnhappy : fowre reasons . Difference betweene the loue of God , as God , and of God as a Father . Rules to confirme the heart in the loue of God , notwithstanding outward crosses . Means to confirme to a mans selfe his owne adoption , 3. Sundry waies of God drawing neere his saints in their troubles . Doctr. 4. To vse vnlawfull meanes to help our selues is diabolicall . Reasons . 1. Vse . 1. Vse . 2. 4. Considerations to fence vs from vsing vnwarrantable meanes . Satan euer seeketh to blemish that good which he cannot hinder . Three excellent properties of faith in want of meanes . Doctr. Satan inferreth mischeiuous conclusions vpon true premisses . Reasons . 1. 2 Lying the deuils mother-tongue . 3 4 Vse . 1. Vse . 2. False conclusions in matters of faith . False conclusions on true grounds in matters of practise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. things cunningly contriued in this one suggestion . Doctr. Satan ordinarily mooueth men to turne stones into bread . Snares laid by Satan in auoiding our troubles . Numbers haue learned this trade of the deuill to make stones bread . Vse . 1. Satan neuer commeth without one stone or other . Vse . 2. Satan lessoneth men rather then to want bread to get it out of stones . Vse . 3. Satan alloweth his seruants stones for bread Vse . 4. Gods way to get bread , contrary to the deuils , in 3. things . Notes for div A13530-e21130 Christians must be reasonable to most vnreasonable aduersaries . Reasons . 1. 2 3 Fiue reasons of Christs meekenes to Satan . Christians must ouercome aduersaries , rather by patience thē by power . Doctr. Christ not so rough with Satan as with some wicked men , no● as with some of his deare Disciples Reasons . 1. 2 3 4 Vse . 1. The greatest iudgement of all , not to be iudged at all . Vse . 2. Vse . 3. Christs answer most modest . Note . Why Christ who could turne stones into bread would not . 5. reasons . Doctr. Christ reuealeth himselfe only to such as make right vse of him . Reasons . 1. 2 3 4 Vse . 1. Vse . 2. Numbers of mē to whom Christ neuer reueileth himselfe . Vse . 3. Three properties of such 〈◊〉 to whom Christ will make himselfe knowne . Doctr. 1. The word is a principall weapon of our spirituall warfare . Reasons . 1. 2 3 4 The word a compleat armour . 5 Vse . 1. Papists by suppressing the scripture , wring the weapon out of mens hands . This practise ▪ against the scriptures . 2. against the example of Christ and his Apostles . Rom. 15.4 . 3. against common sense . 4. against the Fathers . Ad Volusian●●● Epist. 3. Contra Valentin lib. 3. cap. 12. Ad Coloss ▪ hom . 9. In Epist. ad Coloss. c●p 3. v. 10. In Isa. hom . 1. 5. Against learned Papists themselues . Vse . 2. Doctr. 2. The right skill of Gods word is to cut off temptations by it . Reasons . 1. 2 3 Vse . 1. In temptations to despaire , how the word fenceth . Word cutteth o●● temptations to presumption . The word cutteth off temptations to pride . The word cutteth off motions to iniustice . Vse . 2. The Scriptures the hammer of heresies . Instance in iustification by works . In transubstantiation . In the seauen Sacraments . In originall sin after baptisme . In absolute necessi●●e of baptisme . In communion in one kind . Vse . 3. Vse . 4. Vse . 5. Vse . 6. Doctr. Outward means not sufficient to sustaine the life of man. 1. Bread. 2. Clothes . 3. Physicke . 4 Mo●y . 5. Strength . 6. Counsell . Reasons . 1. 2 3 4 5 Vse . 1. Meanes not to be set aboue their own place Vse . 2. Vse . 3. Vse . 4. More care must ●e had of Gods blessing , then 〈◊〉 meanes . The comfort of the creatures , a greater mercy then the creatures themselues . Doctr. Only the word , yet euery word of God preserueth the life of man. How the soule liueth by the word of God. How man liues by euery word of God. The word sustaineth , 1. Aboue all means 3. wayes . II. Without all meanes . III. Against all meanes . Reasons . 1. 2 3 4 Vse . 1. The word of God made the aire light without the sunne , and the earth fruitfull without the raine . Vse . 2. Faith in this word strengthneth the heart many wa●es . Vse . 3. V●l minimus fructus ex pecu●●a perc●pe non potest sine De● offensione & proximi in●●ria . Calis epist. 226 Ab hoc vsuram exige , quem non sit crimen occidere . Ambros. See , August . epist. 54. Vse . 4. Ier. 10 9. Vse . 5. Notes for div A13530-e29100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doctr. Reasons . 1. 2 3 4 Vse . 1. Vse . 2 ▪ Vse . 3. Vse . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doctr. 1. Reasons . 1. 2 Vse . 1. Vse . 2. Vse . 3. Exod 34 25. Doctr. 2. Vse . 1. Reu. 11.8 . Vse . 2. Vse . 3. Ier. 7.4.12 Doctr. Reasons . 1. 2 3 Vse . 1. Ludi sce●ici spectaculae turpitudinum , & licentiae vanitatum ▪ Aug. de ciuit . Dei. l. 1. cap. 32. Scipio propter animorum canendam pestilentiam , ipsam scenam construi proh●b●bat . Aug. ibid. Magister non erudiendorum , sed perdendorum puerorum . Cypr. Vse . 2. Notes for div A13530-e34300 Doctr. Reasons . 1. 2 3 Vse . 1. 2 3 Doctr. Reasons . 1. 2 3 4 5 Vse . Doctr. Reasons . 1. 2 3 4 Vbi d●xisti , sufficio , ibi defecisti : vbi tibi placuisti , ibi peri●sts . Aug. Vse . 1. Doctr. 1. Reasons . Qu● efficit tale , illud ipsum est magis tale . Vse . Vse . 2. Rule . 1. — Lucri bonus est ●dor ex re Qualibet . — Iuuenal . Rule . 2. Rule . 3. Doctr. 2. Reasons . 1. 2 Dico peccatum non esse , si non propria voluntate pecc●tur : August . contra Fortun. Manich. 3 Volunta●●ogi non potest . Arist. 4 5 Vse . 1. Ad malum hortari potest , cogere non potest . Chrys. Vse . 2. Vse . 3. Vse . 4. Psal. 119 71. Doctr. 3. Reasons . 1. 2. Sam. 12.1 . 2 3 4 Vse . 1. Vse . 2. Vse . 3. Doctr. Reasons . 1. 2 Regula credendorum & agendorum . 3 4 5 Vse . 1. Dubium . Non in legendo , sed in intelligendo . Hieron . Vse . 2. Vse . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homil. 5. ex varijs in Matth. Satanas promissionem obij it Christe , conditionem vero abijcit . Par. in locum . Doctr. Reasons . 1. 2 3 4 Vse . Doctr. Reasons . 1. 2 3 Vse . 1. Ordo gratiae praeponderat ordini natura . Th. Aqu. Vse . 2. Notes for div A13530-e41820 Iam. 4 5. Doctr. Reason● . 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3 4 Vse . 1. Aug. epist. 48. ad Vincent . Donatistam . Greg. lib. 2. ●pist . 2●0 . August . lib. 2. de bapt . con●●a Donatist c 3. Aug. l. 2. de bapt . cont . Don. c. 3. Rhem. in Rom. cap. 1. ver . 8. De Christo. lib. 2. cap. 28. Ge●son . Aeneas Sylv. Cathedram in coelo habet , qui i●tus docet cord● . Aug. Vse . 2. Vse . 3. Rule . 1. Rule . 2. Rule . 3. Rule . 4. Rule . 5. Rule . 6. Euseb. eccles . hist. lib. 6. cap. 8. Rule . 7. Reasons . 1. 2 3 4 Vse . 1. Vse . 1. Notes for div A13530-e48930 Doctr. Reasons . 1. 2 3 4 Vse . 1. 1. Sam. 30.16 . Vse . 2. Vse . 3. Reu. 12.10 . Vse . 4. 1. Kin. 1.33.34 . Excelsa promit 〈◊〉 in excels● . Doctr. Reasons . 1. 2 3 Vse . 1. Vse . 2. Vse . 3. Doctr. 1. Reasons . 1. 2 3 4 Vse . 1. Vse . 2. Doctr. 2. Reasons . 1. 2 3 4 5 Vse . 1. Eph. 2.3 . Vse . 2. Rom. 13.14 . Notes for div A13530-e52700 Doctr. Reasons . 1. 2 3 4 Vse . 1. Act. 25.23 . Vse . 2. In lib. de fide cum haeretic●s seruanda . Vse . 3. Doctr. Reasons . 1. 2 3 4 Vse . 1. Zach. 4.2 . Vse . 2. Doctr. 1. Reasons . 1. 2 3 Vse . 1. Vse . 2. Vse . 3. Vse . 4. Doctr. 2. Non est n●cens nature Deu● . Cic. Reasons . 1. 2 3 4 Vse . 1. Vse . 2. Notes for div A13530-e56210 Doctr. Reasons . 1. 2 3 4 5 6 Vse . 1. Vse . 2. Ioh. 21. Doctr. Reasons . 1. 2 3 4 5 Vse . 1. Vse . 2. Vse . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doctr. Reasons . 1. 2 3 4 5 Groūds against image worship . Obiect . 1. Answ. 1. 2 3 Obiect . 2. Answ. 1. 2 3 4 5 6 Exam Concil . Trid. part . 3. Vse . 2. Aderant , sed non adorârunt . Pet. Martyr . Ioh 4.9 . Vse . 3. Doctr. Reasons . 1. 2 3 4 5 1. Tim. 1.5 . Hin● obe●●re ab audir● . Vse . Notes for div A13530-e62330 Doctr. Reasons . 1. 2 3 4 Vse . 1. Vse . 2. Vse . 3. Vse . 4. Doctr. Reasons . 1. 2 3 4 Nemo hic non vinc●t , nisi qui vincere noluit . Erasmus . Vse . 1. 1. Tim. 2.16 . Vse . 2. Satan potens , omnipotens Christus . Callidia serpens & sapiens , Christus sapientia . Vse . 3. Doctr. Reasons . 1. 2 3 4 Vse . 1. Vse . 2. Vse . 3. Isa. 1● . 6 ▪ 7. Vse . 4. Vse . 7. Doctr. Reasons . 1. Reason . 2. Conditions of sound obedience , ● . Reason . 3. Vse . 1. Doctr. Reasons . 1. 2 3 4 Vse . 1. Vse . 2. Vse . 3. Vse . 4. Vse . 5. Isa. 6.2 . Doctr. Reasons . ● 2 3 4 Vse . 1. Vse . 2. Vse . 3. Doctr. Reasons . 1. 2 3 Vse . 1. Vse . 2. Vse . 3. 
A51838	----	Christs temptation and transfiguration practically explained and improved in several sermons / by the late Reverend Tho. Manton ... Manton, Thomas, 1620-1677. 1685 Approx. 535 KB of XML-encoded text transcribed from 218 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A51838 Wing M521 ESTC R31880 12271687 ocm 12271687 58279 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51838) Transcribed from: (Early English Books Online ; image set 58279) Images scanned from microfilm: (Early English books, 1641-1700 ; 1508:4) Christs temptation and transfiguration practically explained and improved in several sermons / by the late Reverend Tho. Manton ... Manton, Thomas, 1620-1677. [4], 223, [1], 207 p. [s.n.], London printed : 1685. Part I, The temptation of Christ, and Part II, The transfiguration of Christ, each have separate paging. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Temptation. Jesus Christ -- Transfiguration. Sermons, English -- 17th century. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 Rina Kor Sampled and proofread 2003-06 Rina Kor Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion CHRISTS TEMPTATION AND TRANSFIGURATION , PRACTICALLY EXPLAINED AND IMPROVED In several SERMONS . By the late Reverend THO. MANTON , D. D. LONDON , Printed in the YEAR , 1685. TO THE READER . THE following Discourses on Those important Subjects of the Temptation and Transfiguration of our Blessed Saviour , together with the Sermons on the First Chapter , of the Epistle to the Colossians , from the 14th . to the 21th . verse , Having been carefully Perused , and Transcribed from the Reverend Authors own Manuscripts ; are now at the earnest request of divers persons that were the happy Auditors thereof , offered to publick view : had the Authour lived to publish these himself , they had come forth into the World more exact ; but yet as they are now left , I doubt not but they will be very acceptable to all that have discerning Minds , for the peculiar Excellency contained in them . Thus much was thought necessary to be said by way of Preface . The Work sufficiently commending it self , especially coming from such an Author as Doctor Manton . THE TEMPTATION OF CHRIST . SERM. I. MATTH . 4. 1. Then was Iesus led up of the Spirit into the Wilderness to be Tempted of the Devil . THis Scripture giveth us the History of Christs Temptation , which I shall go over by degrees . In the Words Observe . 1. The Parties Tempted , and Tempting . The Person Tempted was the Lord Iesus Christ. The Person Tempting was the Devil . 2. The Occasion inducing this Combate , Iesus was led up of the Spirit . 3. The Time , Then. 4. The Place , the Wilderness . From the whole observe . Doctrine , The Lord Iesus Christ was pleased to submit himself to an extraordinary Combate with the Tempter , for our good . 1. I shall explain the nature and circumstances of this extraordinary Combate . 2. The Reasons , why Christ submitted to it . 3. The good of this to us . I. The circumstances of this extraordinary Combate . And here . 1. The Persons Combating , Iesus and the Devil , the Seed of the Woman , and the Seed of the Serpent . It was designed long before , Gen. 3. 15. I will put enmity between thee and the Woman , and between thy Seed and her Seed : it shall bruise thy head , and thou shalt bruise his heel , and now it is accomplished . Here is the Prince of peace against the Prince of darkness ; Michael and the Dragon ; the Captain of our Salvation , and our grand Enemy . The Devil is the great Architect of wickedness , as Christ is the Prince of Life and Righteousness . These are the Combatants ; the one ruined the creation of God , and the other restored and repaired it . 2. The Manner of the combate . It was not meerly a phantasm , that Christ was thus assaulted and used : No , he was tempted in reality , not in conceit and imagination only . It seemeth to be in the Spirit , though it was real . As Paul was taken up into the third Heaven , whether in the body or out of the body we cannot easily judge , but real it was . I shall more accurately discuss this question afterwards in its more proper place . 3. What Moved him ? Or how was he brought to enter into the lists with Satan ? He was led by the Spirit , meaning thereby the impulsion and excitation of the Holy Spirit , the Spirit of God. For it is said Luke 4. 1. Iesus being full of the Holy Ghost , returned from Iordan , and was led by the Spirit into the Wilderness . He did not voluntarily put himself upon Temptation , but by Gods appointment went up from Iordan further into the Desart . We Learn hence . 1. That temptations come not by chance , not out of the Earth , nor meerly from the Devil ; but God ordereth them for his own Glory and our Good. Satan was fain to beg leave to tempt Iob , Iob 1. 12. And the Lord said unto Satan , behold , all that he hath is in thy power , onely upon himself put not forth thine hand . There is a concession with a limitation , till God exposeth us to tryals , the devil cannot trouble us , nor touch us . So Luke 22. 31. Simon , Simon , Satan hath desired to have you , that he may sift you as Wheat . Nay he could not enter into the Herd of Swine without a patent , and new pass from Christ , Matth. 8. 31. So the devils besought him , saying . If thou cast us out suffer us to go away into the Herd of Swine . This cruel spirit is held in the chains of an irresistable Providence , that he cannot molest any creature of God without his permission . Which is a great satisfaction to the faithful : all things which concern our tryal are determined and ordered by God. If we be free , let us bless God for it , and pray that he would not lead us into temptation : if tempted when we are in Satans hands remember Satan is in Gods hand . 2. Having given up our selves to God , we are no longer to be at our own dispose and direction ; but must submit our selves to be led , guided and ordered by God in all things . So it was with Christ , he was led by the spirit continually : if he retire into the desart , he is led by the Spirit , Luke 4. 1. If he come back again into Galilee , ver . 4. Iesus returned in the power of the Spirit into Galilee . The Holy Ghost leadeth him into the conflict , and when it was ended , leadeth him back again . Now there is a perfect likeness between a Christian and Christ : he is led by the spirit off and on , so we must be guided by the same Spirit in all our actions , Rom. 8. 14. For as many as are led by the Spirit of God , they are the Sons of God. 3. That we must observe our warrant and calling in all we resolve upon . To put our selves upon hazards we are not called unto , is to go out of our bounds to meet a temptation , or to ride into the devils quarters . Christ did not go of his own accord into the desart , but by divine impulsion , and so he came from thence . We may in our place and calling venture our selves on the protection of Gods Providence upon obvious temptations , God will maintain and support us in them ; that is to trust God , but to go out of our calling is to tempt God. 4. Compare the words used in Matthew and Mark , chap. 1. 12. And immediately the Spirit driveth him into the Wilderness . That shows that it was a forcible motion , or a strong impulse , such as he could not easily resist or refuse , so here is freedom , he was led ; there is Force and efficacious impression , he was driven , with a voluntary condescension thereunto . There may be liberty of mans Will , yet the victorious efficacy of Grace united together : a man may be taught and drawn ; as Christ here was led , and driven by the Spirit into the Wilderness . 3. The Time. 1. Presently after his Baptisme . Now the Baptism of Christ agreeth with ours as to the general nature of it . Baptism is our initiation into the service of God , or our solemn consecration of our selves to him ; and it doth not only imply work , but fight , Rom. 6. 13. Neither yield ye your members as instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of unrighteousness unto sin : but yield your selves unto God , as those that are alive from the dead , and your members as instruments of righteousness unto God. And Rom. 13. 12. Let us cast off the works of darkness , and let us put on the armour of light . Christs Baptism had the same general nature with ours , not the same special nature : the general nature is an engagement to God , the special use of Baptism is to be a seal of the New Covenant , or to be to us the Baptism of Repentance for the Remission of sins . Now this Christ was not capable of , he had no sin to be repented of or remitted ; but his Baptism was an engagement to the same military work , to which we are ingaged . He came into the World for that end and purpose , to War against sin and satan ; he engageth as the General , we as the common Souldiers . He as the General 1 Iohn 3. 8. For this purpose the son of God was manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might destroy the works of the Devil . His Baptism was the taking of the Field as General ; we undertake to fight under him in our rank and place . 2. At this Baptismal engagement the Father had given him a testimony by a voice from Heaven , this is my beloved Son in whom I am well pleased , and the Holy Ghost had descended upon him in the form of a Dove , Mark 3. 16 , 17. Now presently after this he is set upon by the Tempter . Thus many times the Children of God after solemn assurances of his love are exposed to great temptations . Of this you may see an instance in Abraham , Gen. 22. 1. And it came to pass after these things , that God did tempt Abraham , that is after he had assured Abraham , that he was his shield , and his exceeding great reward , and given him so many renewed testimonies of his favour . So Paul after his rapture , lest he should be exalted above measure through the abundance of revelations , there was given to him a thorn in the flesh , the messenger of Satan to buffet him , 2 Cor. 12. 7. So Heb. 10. 32. But call to remembrance the former days , in which after ye were illuminated , ye endured a great fight of afflictions , i. e. after ye were fully convinced of the Christian Faith , and furnished with those vertues and graces that belong to it . Gods conduct is gentle and proportioned to our strength , as Iacob drove as the little ones were able to bear it . He never suffers his Castles to be besieged till they are victualled . 3. Immediately before he entred upon his Prophetical Office. Experience of temptation fits for the Ministry , as Christs temptations prepared him to set a foot the Kingdom of God , for the recovery of poor Souls out of their bondage into the liberty of the children of God , verse 17. From that time Iesus began to preach , and to say , Repent for the Kingdom of heaven is at hand . Our state of innocency was our Health , the grace of the Redeemer our Medicine , Christ our Physician : for the Devil had poisoned our humane Nature . Therefore when he sets afoot his healing cure , it was fit and congruous , that he should experimentally feel the power of the tempter , and in what manner he doth assault and endanger souls , Christ also would shew us , that Ministers should not only be men of Science but of Experience . 4. The Place or Field , where this combat was fought , The Wilderness ; where were none but Wild Beasts , Mark 1. 13. And he was there in the Wilderness forty days tempted of Satan , and was with the wild beasts , and the Angels ministred unto him . Great question there is in what Wilderness Christ was ; their opinion is most probable who think it was the great Wilderness , called The Desert of Arabia , in which the Israelites wandred forty years , and in which Elijah fasted fourty dayes and forty nights . In this solitary place Satan tryed his utmost power against our Saviour . This teacheth us . 1. That Christ alone grapled with Satan , having no fellow worker with him , that we may know the strength of our Redeemer , who is able himself to overcome the tempter without any assistance , and to save to the uttermost all that come unto God by him , Heb. 7. 25. 2. That the Devil often abuseth our solitude . It is good sometimes to be alone ; but then we need to be stocked with Holy Thoughts , or employed in Holy exercises , that we may be able to say as Christ , Iohn 16. 32. I am not alone because the Father is with me . Howsoever a state of retirement from humane converse , if it be not necessary exposeth us to temptations : But if we are cast upon it , we must expect God's presence and help . 3. That no place is priviledged from temptations , unless we leave our hearts behind us . David walking on the tarrass or house top was ensnared by Bathsheba's beauty , 2 Sam. 11. 2 , 3 , 4. Lot that was chast in Sodom , yet committed incest in the mountain , where there were none but his own Family , Gen. 19. 30 , 31 , &c. When we are locked in our closets we cannot shut out Satan . II. The Reasons why Christ submitted to it . 1. With respect to Adam , that the parallel between the first and second Adam might be more exact . They are often compared in Scriptures as Rom. 5. latter end , and 1 Cor. 15. and we read Rom. 5. 14. that the first Adam was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the figure of him that was to come , and as in other respects , so in this ; in the same way we were destroyed by the first Adam , in the same way were we restored by the second . Christ recovereth and winneth that which Adam lost : Our happiness was lost by the first Adam , being overcome by the tempter , so it must be recovered by the second Adam , the tempter being overcome by him . He that did conquer must first be conquered , that sinners might be rescued from the captivity , wherein he held them captive . The first Adam being assaulted quickly after his entrance into Paradise was overcome : and therefore must the second Adam overcome him assoon as he entred upon his office , and that in a conflict hand to hand , in that nature that was foiled . The Devil must loose his Prisoners in the same way that he caught them . Christ must do what Adam could not do . The victory is gotten by a publick person in our nature , before it can be gotten by each individual in his own person , for so it was lost . Adam lost the day before he had any off-spring , so Christ winneth it in his own person before he doth solemnly begin to Preach the Gospel , and call Disciples : and therefore here was the great overthrow of the Adversary . 2. In regard of Satan who by his conquest got a twofold power over man by tempting ; he got an interest in his heart to lead him captive at his will and pleasure , 2 Tim. 2. 26. and he was made Gods executioner , he got a power to punish him , Heb. 2. 14. That through death he might destroy him , that had the power of death , that is the Devil . Therefore the son of God , who interposed on our behalf , and undertook the rescue of sinners , did assume the nature of man , that he might conquer Satan in the nature that was conquered , and also offer himself as a sacrifice in the same nature for the demonstration of the justice of God. First Christ must overcome by Obedience , tryed to the uttermost by temptations ; and then he must also overcome by suffering : by overcoming temptations he doth overcome Satan as a tempter ; and by death he overcame his as a tormentor , or as the Prince of death , who had the power of executing Gods sentence . So that you see before he overcame him by merit , he overcame him by example ; and was an instance of a tempted man , before he was an instance of a persecuted man , or one that came to make satisfaction to Gods Justice . 3. With respect to the Saints , who are in their passage to Heaven to be exposed to great difficulties and tryals . Now that they might have comfort and hope in their Redeemer , and come to him boldly as one touched with a feeling of their infirmities , he himself submitted to be tempted . This reason is recorded by the Apostle in two places , Heb. 2. 18. For in that he himself hath suffered , being tempted , he is able to succour them that are tempted ; able to succour , that is , fit , powerful , inclined , effectually moved to succour them . None so merciful as those who have been once miserable ; and they who have not only known misery but felt it , do more readily relieve and succour others . God biddeth Israel to pity strangers , Exod. 22. 21. Thou shalt neither vex a stranger , nor oppress him , for ye were strangers in the Land of Egypt . They knew what it was to be exposed to the envy and hatred of the neighbours in the Land where they sojourned , Exod. 23. 9. For ye know the heart of a stranger , seeing ye were strangers in the Land of Egypt . We read that when King Richard the first had been on the Sea near Sicily like to be drowned , he recalled that antient and barbarous custom , whereby the goods of shipwrackt men were escheated to the Crown , making provision that those goods should be preserved for the right owners . Christ being tossed in the tempest of temptations , knows what belongs to the trouble thereof . The other place is , Heb. 4. 15. We have not an high priest , which cannot be toucht with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . Christ hath experienced how strong the Assailant is , how feeble our nature is , how hard a matter it is to withstand when we are so sorely assaulted . His own experience of sufferings and temptations in himself doth intender his heart , and make him fit for sympathy with us , and begets a tender compassion towards the miseries and frailties of his members . 4. With respect to Christ himself , that he might be an exact pattern of Obedience to God. The obedience is little worth , which is carryed on in an even tenor , when we have no temptation to the contrary , but is cast off as soon as we are tempted to disobey , Iames 1. 12. Blessed is the man that endureth temptation , for when he is tryed , he shall receive the crown of Life , which the Lord hath promised to them that love him . And Heb. 11. 17. By Faith Abraham when he was tryed offered up Isaac , and he that had received the promises , offered up his only begotten Son. Now Christ was to be more eminent than all the holy ones of God , and therefore that he might give an evidence of his Piety , Constancy , and Trust in God , it was thought fit some tryal should be made of him , that he might by example teach us , what reason we have to hold to God against the strongest temptations . III. The good of this to us . It teacheth us divers things , four I shall instance in . 1. To shew us who is our grand enemy , the Devil , who sought the misery and destruction of mankind , as Christ did our Salvation . And therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Enemy , Matth. 13. 39. The Enemy that sowed them is the Devil . And he is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wicked one , Matth. 13. 19. as the first and deepest in evil . And because this malitious cruel spirit ruined mankind at first , he is called a lyar and murderer from the beginning , Iohn 8. 44. A Lyar because of his deceit ; a murderer to show us what he hath done and would do . It was he that set upon Christ , and doth upon us , as at first to destroy our health , so still to keep us from our medicine and recovery out of the lapsed estate by the Gospel of Christ. 2. That all men none excepted , are subject to temptations . If any might plead for exemption , our Lord Jesus , the eternal Son of God might , but he was assaulted and tempted ; and if the Devil tempted our Saviour , he will be much more bold with us . The godly are yet in the way not at the end of the Journey ; in the Field , not with the Crown on their heads ; and it is Gods will , that the enemy should have leave to assault them . None go to Heaven without a tryal , all these things are accomplished in your brethren that are in the flesh , 1 Pet. 5. 9. To look for an exempt priviledge , or immunity from temptation , is to list our selves as Christs Souldiers , and never expect Battle or Conflict . 3. It sheweth us the manner of Conflict , both of Satans Fight , and our Saviours Defence . 1. Of Satans Fight it is some advantage not to be ignorant of his enterprizes , 2 Cor. 2. 11. Lest Satan should get an advantage of us , for we are not ignorant of his devices . Then we may the better stand upon our guard . He assaulted Christ by the same kind of temptations by which usually he assaults us . The kinds of temptations are reckoned up , 1 Ioh. 2. 16. The lusts of the flesh , the lust of the eye , and the pride of life . And Iam. 3. 15. This wisdom descendeth not from above , but is earthly , sensual , devilish . With these temptations he assaulted our first Parents , Gen. 3. 8. When the woman saw that the Tree was good for fruit , and that it was pleasant to the eyes , and a tree to be desired to make one wise , she took of the fruit thereof , and did eat . And with the same temptations he assaulted Christ , tempting him to turn stones into bread , to satisfie the longings of the flesh ; to fall down and worship him , as to the sight of a bewitching object to his eyes ; to fly in the Air in pride , and to get Glory among men . Here are our snares , which we must carefully avoid . 2. The manner of Christs Defence , and so it instructeth us how to overcome and carry our selves in temptations . And here are two things whereby we overcome . 1. By Scripture , the Word of God is the Sword of the Spirit , Eph. 6. 17. and 1 Iohn 2. 14. The Word of God abideth in you , and ye have overcome the wicked one . It is good to have the Word of God abide in our memories , but chiefly in our hearts by a sound belief and fervent love to the truth . 2. Partly by Resolution , 1 Pet. 4. 1. Arm your selves with the same mind , viz. that was in Christ. When Satan grew bold and troublesome Christ rejects him with indignation . Now the conscience of our duty should thus prevail with us to be resolute therein ; the double minded are as it were torn in pieces between God and the Devil , Iames 1. 8. A double minded man is unstable in all his ways . Therefore being in Gods way , we should resolve to be deaf to all temptations . 4. The hopes of Success . God would set Christ before us as a pattern of Trust and Confidence , that when we address our selves to serve God , we might not fear the temptations of Satan . We have an example of overcoming the Devil in our glorious Head and Chief . If he pleaded Iohn 16. 33. In the World ye shall have tribulation , but be of good chear , I have overcome the World ; the same holdeth good here , for the Enemies of our Salvation are combined . He overcame the Devil in our natures , that we might not be discouraged : we fight against the same Adversaries , in the same cause , and he will give power to us his weak members being full of compassion , which certainly is a great comfort to us . USE . Of Instruction to us . 1. To reckon upon temptations . Assoon as we mind our Baptismal Covenant we must expect that Satan will be our professed Foe , seeking to terrifie or allure us from the banner of our Captain Jesus Christ. Many after Baptism fly to Satans Camp. There are a sort of men in the visible Church , who though they do not deny their Baptism , as those did 2 Pet. 2. 9. Who have forgotten that they were purged from their old sins , yet they carry themselves as if they were in league with the Devil , the World , and the Flesh , rather then with the Father , Son , and Holy Ghost : with might and main they oppose Christs Kingdom both abroad and at home in their own hearts , and are wholly governed by worldly things , the lusts of the Flesh , and the lusts of the Eye , and the pride of Life . Now these are the Devils Agents , and the more dangerous , because they use Christs name against his Offices , and the form of his Religion to destroy the power thereof ; as the Dragon in the Reve lations pushed with the horns of the Lamb. Others are not venomously and malignantly set against Christ , and his interest in the World , or in their own Hearts , but tamely yield to the lusts of the Flesh , and go like an Ox to the slaughter , and a Fool to the correction of the Stocks , Prov. 7. 22. We cannot say that Satans work lyeth about these . Satan needeth not besiege the soul by temptations , that is his already by peaceable possession , when a strong man armed keepeth his palace , his goods are in peace , Luke 11. 21. There is no storm when wind and tide goeth together . But then there is a third sort of men , that begin to be serious , and to mind their recovery by Christ , they have many good motions and convictions of the danger of sin , excellency of Christ , necessity of Holiness , they have many purposes to leave sin , and enter upon an holy course of Life , but the wicked one cometh , and catcheth away that which was sowen in his heart , Mat. 13. 19. He beginneth betimes to oppose the work , before we are confirmed and settled in a course of Godliness , as he did set upon Christ presently upon his Baptism . Baptism in us implyeth avowed dying unto sin , and living unto God , now God permitteth temptation and to try our Resolution . There is a fourth sort of such as have made some progress in Religion , even to a degree of eminency : these are not altogether free ; for if the Devil had confidence to assault the declared Son of God , will he be afraid of a meer mortal man ? No , these he assaulteth many times very sorely . Pyrates venture on the greatest booty : these he seeketh to draw off from Christ , as Pharaoh sought to bring back the Israelites after their escape ; or to foil them by some scandalous fall , to do Religion a mischief , 2 Sam. 12. 14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme , or at least to vex them and torment them , to make the service of God tedious and uncomfortable to them , Luke 22. 31. Simon , Simon , Behold Satan hath desired to have you , that he might sift you as wheat , to toss and vex you , as wheat in a sieve . So that no sort of Christians can promise themselves exemption ; and God permitteth it , because to whom much is given , of them the more is required . 2. The manner and way of his fight is by the World , per blanda & aspera , by the good or evil things of the World. There is armour of Righteousness on the right hand , and on the left , 2 Cor. 6. 7. as there are right hand and left hand temptations . Both ways he lyeth in ambush in the creature . Sometimes he tempts us by the good things of the World , 1 Chron. 21. 1. And Satan stood up against Israel and provoked David to number Israel , so glorying in his might , and puissance , and victory over neighbour Kings . So meaner people he tempteth to abuse their Wealth to Pride and Luxury ; therefore we are pressed to be sober , 1 Pet. 5. 8. Be sober , be vigilant , because your adversary the Devil , as a roaring Lyon walketh about , seeking whom he may devour . The Devil maketh an advantage of our prosperity to divert us from God and Heaven , and to render us unapt for the strictness of our Holy calling . Sometimes he tempts us by the evil things of this World , Iob 1. 11. Put forth thine hand now , and touch all that he hath , and he will curse thee to thy face . Satans aim in bringing the Saints into trouble , is to draw them to fretting , murmuring , despondency , and distrust of Providence , yea to open defection from God , or blasphemy against him . And therefore it is said , 1 Pet. 5. 9 : Knowing that the same afflictions , &c. because temptations are conveyed to us by our afflictions or troubles in the flesh . 3. His end is to disswade us from good , and perswade us to evil . To disswade us from good by representing the impossibility , trouble , and small necessity of it . If men begin to apply themselves to a strict course , such as they have sworn to in Baptism , either it is so hard as not to be born , as Iohn 6. 60. This is a hard saying , who can bear it ? Whereas Mark 19. 29. Every one that hath forsaken houses , or brethren , &c. for my names sake , shall receive an hundred fold , and shall inherit everlasting Life . Or the troubles which accompany a strict profession are many . The World will note us , Iohn 12. 42. Nevertheless among the chief Rulers also many believed on him , but because of the Pharisees they did not confess him , lest they should be put out of the Synagogue . Whereas we must not be ashamed of Christ , 2 Tim. 2. 12. If we suffer we shall also reign with him : if we deny him , he also will deny us . Or that we need not be so strict and nice , whereas all we can do is little enough , Mar. 25. 9. Not so , lest there be not enough for us and you . In general the greatest mischiefs done us by sin are not regarded , but the least inconvenience , that attendeth our duty , is urged and aggravated . He perswadeth us to evil by profit , pleasure , necessity ; we cannot live without it in the World. He hideth the hook , and sheweth the bait only ; he concealeth the Hell , the horror , the eternal pains that follow sin , and only telleth you how beneficial , profitable and delightful the sin will be to you . Prov. 9. 17 , 18. Stoln waters are sweet , and bread eaten in secret is pleasant . But he knoweth not that the dead are there , and that her guests are in the depths of Hell. 4. While we are striving against temptations , let us remember our General . We do but follow the Captain of our Salvation , who hath vanquished the Enemy , and will give us the victory if we keep striving , The God of peace shall bruise satan under your feet shortly , Rom. 16. 2. Not his feet , but ours we shall be Conquerors . Our Enemy is vigilant and strong , it is enough for us , that our Redeemer is merciful and faithful in succouring the tempted , and able to master the tempter , and defeat all his methods . Christ hath conquered him both as a Lamb and as a Lyon , Rev. 5. 5. 8. the notion of a Lamb intimateth his sacrifice , the notion of a Lyon his victory ; in the Lamb is merit in the Lyon strength ; by the one he maketh satisfaction to God , by the other he rescueth sinners out of the paw of the roaring Lyon , and maintaineth his interest in their hearts . Therefore let us not be discouraged , but closely adhere to him . SERMON . II. MATTH . 4. 2 , 3 , 4. And when he had fasted forty days , and forty nights , he was afterwards an hungred . And when the tempter came to him , he said , If thou be the son of God , command that these stones be made bread . And he answered and said , It is written , Man liveth not by bread alone , but by every word that proceedeth out of the mouth of God. IN these words there are three Branches : First , The Occasion . Secondly , The Temptation it self . Thirdly , Christs Answer . First , The Occasion of the first temptation ; in the second verse , When he had fasted forty days , and forty nights , he was afterwards an hungred . Where take notice , I. Of his Fasting . II. Of his Hunger . And something I shall speak of them Conjunctly ; something Distinctly and Apart . 1. Conjunctly . In every part of our Lords Humiliation , there is an Emission of some beams of his Godhead ; that whenever he is seen to be true Man , he might be known to be true God also . Is Christ hungry ? There was a Fast of forty days continuance preceding , to shew how as God he could sustain his Humane Nature . The verity of his humane nature is seen , because he submitted to all our sinless Infirmities . The power of his divine Nature was manifested , because it enabled him to continue forty days and nights without eating or drinking any thing ; the utmost that an ordinary man can fast being but nine days usually . Thus his Divinity and Humanity are expressed in most , or all of his Actions ; Ioh. 1. 14. The word was made Flesh , and dwelt among us , and we beheld his glory , as the glory of the onely begotten son of God. There was a Vail of Flesh , yet the glory of his divine Nature was seen , and might be seen , by all that had an Eye and Heart to see it . He lay in the Manger at Bethlehem , but a Star appeared to conduct the Wise Men to him ; and Angels proclaimed his Birth to the shepherds , Luk. 2. 13 , 14. He grew up from a Child , at the ordinary rate of other Children ; but when he was but 12 years old , he disputed with the Doctors , Luk. 2. 42. He submitted to Baptism , but then owned by a Voice from Heaven to be Gods Beloved Son. He was deceived in the Fig-tree , when an hungred ; which shews the infirmity of humane Ignorance ; but suddenly blasted , this manifested the glory of a divine Power ; Matth. 21. 19. Here , tempted by Sathan ; but Ministred unto , and Attended upon , by a multitude of glorious Angels ; Matth. 4. 11. Finally Crucified through weakness , but living by the power of God , 2 Cor. 13. 4. He hung dying on the Cross ; but then the Rocks were rent , the Graves opened , and the Sun darkened . All along you may have these Intermixtures : he needed to humble himself to purchase our mercies ; but withall , to give a discovery of a divine Glory to assure our Faith. Therefore , when there were any Evidences of humane frailty , least the world should be offended , and stumble thereat , he was pleased at the same time to give some notable demonstration of the divine Power . As on the other side , when holy Men are honoured by God , something falleth out to humble them , 2 Cor. 12. 7. 2. Distinctly and Apart . Where observe , 1. That he fasted forty days , and forty nights ; so did Moses when he received the Law , Exod. 34. 28. And at the restoring of the Law Elias did the like , 1 King. 19. 8. Now what these two great Prophets had done , Christ the great Prophet and Doctor of the Christian Church , did also . For the number of forty dayes , Curiosity may make it self work enough ; but 't is dangerous to make conclusions where no certainty appeareth . However this is not amiss , that forty dayes were the usual time allotted for Repentance : As to the Ninevites , Ionah 3. 4. so the Prophet Ezekiel was to bear the sins of the People for forty days : And the Flood was forty days in coming on the old world , Gen. 7. 17. This was the time given for their Repentance , and therefore for their Humiliation ; yet the forty days Fast in Lent is ill grounded on this Example , for this Fast of Christ cannot be imitated by us , more than other his Miracles . 2. At the end of the forty days he was an hungred , sorely assaulted with faintness and hunger , as any other man at any time is for want of meat . Gods Providence permitted it , that he might be more capable of Satans temptations ; for Satan fits his temptations to mens present case and condition . When Christ was hungry , he tempteth him to provide bread , in such a way as the Tempter doth prescribe . He worketh upon what he findeth : When men are full , he tempteth them to be proud , and forget God ; when they are destitute , to distrust God : If he sees men covetous , he fits them with a wedge of Gold , as he did Achan : If discontented , and plotting the destruction of another , he findeth out occasions . When Iudas had a mind to sell his Master , he presently sendeth him a Chapman . Thus he doth work upon our Dispositions , or our Condition ; most upon our Dispositions , but here only upon Christs Condition . He observeth which way the Tree leaneth , and then thrusteth it forward . Secondly , The Temptation it self ; Verse the third . Where two things are observable . 1. The Intimation of his Address . And when the tempter came to him . 2. The Proposal of the Temptation : If thou be the son of God , &c. 1. For the Address to the Temptation : And when the tempter came to him . There two things must be explained : 1. In what manner the Tempter came to Christ. 2. How he is said to come then to him . 1. How he came to him . Whether the Temptations of Christ are to be understood by way of Vision , or Historically ; as things visibly acted and done . This latter I incline unto ; and I handle here , because 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Tempter came to him . Christ importeth some local motion , and accession of the Tempter to Christ , under a visible and external form and shape . As afterwards when the Lord biddeth him be gone , then the devil leaveth him , ver . 11. A retiring of Satan out of his Presence , not the ceasing of a Vision onely . Yea all along , He taketh him , and sets him on a pinnacle of the temple . And taketh him to an high mountain . All which shew some external appearance of Satan , and not a word that intimateth a Vision . Neither can it be conceived how any Act of Adoration could be demanded by Satan of Christ [ fall down and worship me ] unless the object to be worshipped were set before him in some visible shape . The coming of the Angels to Christ when the Devil left him , ver . II. all understand Historically , and of some External coming ; why is not the coming and going of the Devil thus to be understood also ? And if all had been done in Vision , and not by Converse , how could Christ be an hungred , or the devil take that occasion to tempt him ? How could answers and replics be tossed to and fro , and Scriptures alledged ? So that from the whole view of the frame of the Text , here was some external congress between Christ and the devil . If you think it below Christ , you forget the wonderful Condescension of the Son of God ; 't is no more unworthy of him than Crucifixion , Passion and Burial was : 'T is true in the writing of the Prophets , many things historically related were onely done in Vision ; but not in the Gospels , which are an History of the Life and Death of Christ ; where things are plainly set down as they were done . To men the grievousness of Christs Tempations would be much lessened , if we should think it only a piece of Phantasie and imaginary , rather than real . And if his Temptations be lessened , so will his Victory , so will our Comfort . In short , such as was Christs Journey into the Wilderness , such was his Fast , such his Temptation ; all real : For all are delivered to us in the same stile and thread of discourse . Yea farther , if these things had been onely in Vision and Extasie , there would have been no danger to Christ in the second temptation , when he was tempted to throw himself down from the Pinacle of the Temple . Surely then he was truly tempted , and not in vision onely : yea it seemeth not so credible and agreeable to the dignity and holiness of Christ , that Satan should tempt by internal false suggestions , and the immission of Species into his fancy or understanding : That Christ should seem to be here and there , when all the while he was in the desert : For either Christ took notice of these false Images in his Fancy , or not ; if not , there is no temptation ; if so , there will be an Errour in the Mind of Christ , that he should think himself to be on the Pinacle of the Temple , or top of an high Mountain , when he was in the Desert . 'T is hard to think these suggestions could be made , without some error or sin ; but an External suggestion , maketh the sin to be in the Tempter onely , not in the person Tempted : Our First Parents lost not their innocency by the external suggestion , but internal admission of it , dwelling upon it in their Minds . To a man void of sin , the tempter hath no way of tempting , but externally . 2. How is this access to Christ said to be after his Fasting , when in Luk. 4. 2. 't is said , Being forty dayes tempted of the Devil , and in those days he did eat nothing ; and when they were ended , he afterward hungred ? I Answer 1. Some conceive that the devil tempted Christ all the forty days , but then he tempted him invisibly , as he doth other men , striving to inject sinful suggestions ; but he could find nothing in him to work upon , Ioh. 14. 30. But at forty days end he taketh another course , and appeareth visibly in the shape of an Angel of Light. He saith he came to him most solemnly and industriously to tempt him . This opinion is probable . 2. It may be answered , Lukes speech must be understood , Being forty dayes in the wilderness , and in those days he did eat nothing , and was tempted ; that is , those days being ended . There is by a Prolepsis , some little Inversion of the order . But because of Mark 1. 13. where 't is said , He was in the wilderness forty dayes tempted of satan , and was with the wild Beasts , take the former Answer . 2. The proposal of the Temptation : If thou be the son of God , command that these stones be made bread . Certainly every temptation of the devil tendeth to sin : Now where is the sin of this ? If Christ had turned stones into bread , and declared himself by this Miracle to be the Son of God ; there seemeth to be no such evil in this . Like Miracles he did upon other occasions ; as turning Water into Wine at a Marriage Feast , multiplying the loaves in the distribution for feeding the Multitude . Here was no curiosity , the Fact seemed to be necessary to supply his hunger . Here is no superfluity urged , into Bread , not dainties , or occasions of wantonness , but Bread for his necessary sustenance ? I Answer , Notwithstanding all this fair appearance , yet this first assault which is propounded by Satan , was very sore and grievous . 1. Because manifold sins are implyed in it , and there are many temptations combined in this one Assault . 1. In that Christ , who was led by the Spirit into the Wilderness to Fast , and so to be tempted , must now break his Fast and work a Miracle at Satans direction : The contest between God , and the devil , is , who shall be Soveraign ; therefore it was not meet that Christ should follow the devils advice , and do any thing at his command and suggestion . 2. That Christ should doubt of that Voice that he heard from Heaven at his Baptism , Thou art my beloved son ; and the devil cometh , If thou be the son of God. That it should anew be put to trial by some extraordinary work , whether it were true or no , or he should believe it , yea or no. No temptation so sore , no dart so poisonable , as that which tendeth to the questioning of the grounds of Faith ; as this did the Love of God , so lately spoken of him . Therefore this is one of the sharpest Arrows that could come out of Satans Bow. 3. It tended to weaken his confidence , in the care and love of Gods Fatherly Providence : Being now afflicted with hunger in a desert place , where no supply of food could be had , Satan would draw him to suspect and doubt of his Fathers Providence ; as if it were incompatible to be the Son of God , and to be left destitute of means to supply his hunger , and therefore must take some extraordinary course of his own to furnish himself . 4. It tended to put him upon an action of Vain-Glory , by working a Miracle before the devil , to shew his Power . As all needless actions are but a vain ostentation . 2. Because it was in it self a puzling and perplexing proposal , not without inconveniences on both sides , which soever of the extreams our Lord should choose ; whether he did , or did not what the tempter suggested . If he did , he might seem to doubt of the Truth of the Oracle , by which he was declared to be the Son of God , or to distrust Gods Providence , or to give way to a vain ostentation of his own Power : If he did not , he seemed to be wanting , in not providing necessary food for his sustentation , when it was in his own power so to do ; and it seemed to be unreasonable to hide that , which it concerned all to know , to wit , that he was the Son of God. And it seemeth grievous to hear others suspicious concerning our selves , when t is in our power easily to refute them , such provocations can hardly be born by the most modest spirits . This temptation was again put upon Christ on the Cross , Math. 27. 40. If thou be the son of God , come down from the Cross. But all is to be done at Gods direction , and as it becometh our obedience to him , and respect to his Glory . Satan and his Instruments will be satisfied with no proofs of principles of Faith , but such as he and they will prescribe , and which cannot be given without intrenching upon our obedience to God , and those counsels which he hath wisely laid for his own Glory . And if Gods children be surprized with such a disposition , it argueth so far the influence of Satan upon them : Namely , when they will not believe but upon their own terms ; as Thomas , Ioh. 20. 25. Except I see in his hands the print of the nails , and put my finger into the print of the nails , and thrust my hand into his side , I will not believe . If we will not accept of the graces of Faith as offered by God , but will interpose conditions of our own prescribing , we make a snare to our selves . God may in condescension to a weak Believer , grant what was his fault to seek , as he doth afterwards to Thomas , Ver. 27. but there is no reason he should grant it to the devil , he being a malicious and incorrigible spirit , coming temptingly to ask it . 3. This temptation was cunning and plausible , it seemed onely to tend to Christs good , his refection when hungry , and his Honour and Glory , that this might be a full demonstration of his being the Son of God. There is an open solicitation to evil , and a covert ; explicit , and implicite ; direct , and indirect . This last here . 'T was not an open , direct , explicite solicitation to sin ; but covert , implicite and indirect ; which sort of temptations are more dangerous . There was no need of declaring Christs power , by turning stones into bread before the devil , and at his instance and suit : It was neither necessary , nor profitable ; not necessary for Christs Honour and Glory , it being sufficiently evidenced before by that voice from Heaven , or might be evident to him without new proof : Nor was it necessary for Christs refection , because he might be sustained by the same divine power , by which hitherto he had been supported for forty dayes . Nor was it profitable , none being present but the devil , who asked not this proof for satisfaction but cavil ; and that he might boast and gain advantage , if Christ had done any thing at his instance and direction : And in this peculiar dispensation , all was to be done , by the direction of the holy , and not the impure Spirit . I come now to the third Branch . Thirdly , Christs Answer : Ver. 4. And he answered and said , It is written , Man liveth not by bread alone , but by every word that proceedeth out of the mouth of God. Christs Answer is not made to that part of the proposal , If thou be the son of God ; but to the urgent necessity of his refection . The former was clear and evident , the force of the temptation lay not there ; but the latter , which Satan sought to make most Advantage of , is clearly refuted : Christs Answer is taken out of Deut. 8. 3. And this Answer is not given for the Tempters sake , but ours ; that we may know how to answer in like Cases , and repel such kind of temptations . In the place quoted , Moses speaketh of Manna , and sheweth how God gave his people Manna from Heaven , to teach them , that though bread be the ordinary means of sustaining man , yet God can feed him by other means , which he is pleased to make use of to that purpose . His bare word , or nothing ; all cometh from his divine power and vertue , whatever he is pleased to give for the sustentation of Man , ordinary or extraordinary . The tempter had said , that either he must die for hunger , or turn stones into bread : Christ sheweth that there is a middle between both these extreams . There are other ways which the Wisdom of God hath found out , or hath appointed by his Word , or decreed to such an end , and maketh use of , in the course of his Providence . And the instance is fitly chosen , for he that provided forty years for an huge multitude in the desert , he will not be wanting to his own Son , who had now fasted but forty dayes . In the words there is 1. A Concession or Grant , that ordinarily man liveth by bread , and therefore must labour for it , and use it when it may be had . 2. There is a restriction of the Grant , that it is not by bread onely ; But by every word that proceedeth out of the mouth of God. The business is to explain , how a man can live by the Word of God , or what is meant by it . 1. Some take Word , for the word of Precept ; and expound it thus , if you be faithful to your Duty , God will provide for you . For in every command of God , general or particular , there is a promise expressed or implyed of all things necessary , Deut. 28. 5. Blessed shall be thy basket and thy store . And Matth. 6. 33. Seek ye first the kingdom of God , and his righteousness , and all these things shall be added unto you . Now we may lean upon this word of God , keep our selves from indirect means , and in a fair way of Providence refer the issue to God. 2. Some take the Word , for the word of Promise , which indeed is the livelyhood of the Saints ; Psal. 119. 111. Thy testimonies have I taken as an heritage for ever , they are the rejoycing of my heart . Gods people in a time of want , can make a Feast to themselves out of the Promises , and when seemingly starved in the Creature , fetch not only Peace and Grace and Righteousness ; but Food and Rayment out of the Covenant . 3. Rather I think it is taken for his Providential word , or commanded Blessing : For as , God made all things by his Word , so he upholdeth all things by the word of his Power , Heb. 1. 3. His powerful word doth all in the World , Psal. 147. 15. He sendeth forth his commandment on the earth , his word runneth very swiftly , he giveth snow like wool . And then in the 18. ver . He sendeth out his word and melteth them . As the word of Creation made all things , so the word of Providence sustaineth all things . This word is spoken of , Psal. 107. 20. He sent his word , and his word healed them , and delivered them from all their destructions . 'T is dictum factum with God , if he speak but the word 't is all done , Math. 8. 8. Speak but the word and thy servant shall be whole . So Luk. 4. 36. What a word is this ? For with authority and power he commandeth the unclean spirits , and they come out . So of Ioseph 't is said Psal. 105. 19. untill the time that his word came , the word of the Lord tryed him . That is his power and influence on the hearts of the parties concerned for his deliverance . Well then the power of sustaining Life , is not in bread but in the Word of God , not in the means , but in Gods commanded blessing ; which may be conveyed to us by means , or without means as God pleaseth : There is a powerful commanding word which God useth for Health , Strength , Sustentation , or any effect wherein the good of his people is concerned . He is the great Commander of the World. If he say to any thing go , and it goeth : come , and it cometh . Thus you have the History of the first temptation . Now for the Observations . 1. Observe , That God may leave his children and servants to great streights ; for Christ himself was sorely an hungred : so God suffereth his people to hunger in the Wilderness before he gave them Manna . Therefore 't is said Psal. 102. 23. He weakneth the strength of the people in the way . He hath sundry tryals wherewith to exercise our Faith , and sometimes by sharp necessities : Paul and his companions had continued fourteen dayes and had taken nothing , Acts 27. 33. Many times Gods children are thus tryed , Trading is dead and there are many mouths to be fed , and little supply cometh in ; yet this is to be born , none of us more poor then Christ , or more destitute then was Christ. Secondly , That the Devil maketh an advantage of our necessities , when Christ was an hungred , then the tempter came to him : so unto us . Three sorts of temptations he then useth to us , the same he did to Christ , 1. Either he tempteth us to unlawful means to satisfie our hunger , so he did to Christ , who was to be governed by the Spirit , to work a miracle to provide for his bodily wants at Satans direction : so us , Poverty hath a train of sinful temptations , Prov. 30. 9. Least I be poor and steal , and take the name of my God in vain . Necessities are urging , but we must not go to the Devil for a direction how to supply our selves , least he draw us to put our hand to our neighbours goods , or to defraud our Brother , or betray the peace of our Conscience or to do some unworthy thing , that we may live the more comfortably . You cannot plead necessity , 't is to relieve your charge , to maintain Life , God is able to maintain it in his own way . No necessity can make any sin warrantable ; 't is necessary thou shouldst not sin , 't is not necessary thou shouldst borrow more then thou canst pay , or use any fraudulent means to get thy sustenance . If others be unmerciful , thou must not be unrighteous . 2. To question our Adoption , as he did the filiation of Christ , If thou be the Son of God. 'T is no wonder to find Satan calling in question , the Adoption and Regeneration of Gods Children , for he calleth in question the Filiation and Sonship of the Son of God , though so plainly attested but a little before , Heb. 12. 5. Ye have forgotten the exhortation , which speaketh unto you as Children , my Son , &c. Certainly what ever moveth us to question our interest in Gods fatherly love , bare afflictions should not ; for to be without afflictions is a sign of Bastards . God hath no illegitimate Children , but God hath degenerate Children who are left to a larger Discipline . 3. To draw us to a diffidence and distrust of Gods Providence : this he sought to breed in Christ , or at least to do something that might seem to countenance it , if he should upon his motion work a miracle . Certainly 't is Satans usual temptation to work in us a disesteem of Gods goodness and care , and to make us pore altogether upon our wants . A sense of our wants may be a means to humble us , to quicken us to prayer , but it should not be a temptation to beget in us unthankfulness , or murmuring against Gods Providence , or any disquietness or unsettledness in our minds . And though they may be very pinching , yet we should still remember that God is good to them that are of a clean Heart , Psal. 73. 1. God hath in himself al-sufficiency , who knoweth both what we want , and what is fittest for us , and is engaged by his general Providence as a faithful Creator , 1 Pet. 4. 19. Let them that suffer according to the will of God , commit the keeping of their souls to him in well doing , as unto a faithful Creator ; but more especially as related to us as a Father , Matth. 6. 32. Your heavenly Father knowest that you have need of all these things . And by his faithful Promise , Heb. 13. 5. He hath said I will never leave thee , nor forsake thee . And he will give us every good thing while we fear him , Psal. 34. 9 , 10. O fear the Lord ye his Saints : For there is no want to them that fear him . The young Lyons do lack and suffer hunger : But they that seek the Lord , shall not want any good thing . And walk uprightly , Psalm 84. 11. For the Lord God is a Sun and a shield , the Lord will give Grace and Glory : No good thing will he withhold from them that walk uprightly . And seek it of him by prayer , Matth. 7. 11. Ask , and it shall be given you , seek and ye shall find , knock and it shall be opened unto you . But you will say , you Preach only to the poor and destitute . I Answer , I speak as my subject leadeth me : It will put the point generally Satan maketh an advantage of our condition . Christ had power to do what was suggested ; every condition hath its snares , a full condition most of all , Psal. 69. 22. Let their table be a snare , their welfare for a trap . He hideth his snares , and gins to catch our souls ; in all the comforts men enjoy they are apt to grow proud , to forget God , to become mercyless to others who want what they enjoy ; to live in vain pleasures , and to forget Eternity : to live in sinful security , in the neglect of Christian duties , to be enslaved to sensual satisfactions , to be flat , and cold in Prayer . This glut and fulness of worldly comforts , is much more dangerous then our hunger . Thirdly observe , In Tempting , Satan pretendeth to help the tempted party to a better condition , as here he seemeth careful to have bread provided for Christ at his need , yea pretendeth respect to his glory , and to have him manifest himself to be the Son of God , by such a miracle as he prescribeth . This seeming tenderness , counselling Christ to support his life and health , was the snare layed for him . Thus he dealt with our first Parents , he seeketh to weaken the reputation of Gods love and kindness to man , and to breed in the Womans mind a good opinion of himself . That his suggestions might make the greater impression upon her , he manageth all his discourse with her , that all the advice which he seemeth to give her , proceeded of his love , and good affection towards her and her husband ; pretending a more then ordinary desire and care of mans good , Gen. 3. 5. as if he could direct him how to become a match for God himself . So still he dealeth with us ; for alas , otherwise in vain is the snare layed in the sight of any Bird , Prov. 1. 17. He covereth the snare layed for mans destruction with a fair pretence of Love , to advance man to a greater happiness , and so pretendeth the good of those whom he meaneth wholly to destroy . He enticeth the covetous with dishonest gain , which at length proveth a real loss : The sensual with vain pleasures , which at length prove the greatest pain to body and soul : The ambitious with honours , which really tend to their disgrace . Always trust God , but disbelieve the Devil , who promoteth mans destruction under a pretence of his good and happiness . How can Satan and his instruments , put us upon any thing that is really good for us ? Fourthly , That Satans first temptations are more plausible , he doth not at first dash come with fall down and worship me ; but only pretendeth a respect to Christs refection , and a demonstration of his Sonship . Few or none are so desperate at first , as to leap into Hell at the first dash , therefore the Devil beginneth with the least temptations . First men begin with less evils , play about the brink of Hell : a man at first taketh a likeing to company , afterwards he doth a little inlarge himself , into some haunts and merry meetings with his companions , then entreth into a confederacy in evil , till he hath brought utter ruin upon himself , and what was honest Friendship at first , proveth wicked company and sure destruction at last . At first a man playeth for recreation , then ventureth a shilling or two , afterwards by the witchery of Gaming , off goeth all sense of thrift , honesty , and credit . At first a man dispenseth with himself in some duty , then his dispensation groweth into a settled toleration , and God is cast out of his closet , and his Heart groweth dead , dry , and sapless : there is no stop in sin , 't is of a multiplying nature , and we go on from one degree to another ; and a little lust sets open the door for a greater , as the lesser sticks set the greater on fire . Fifthly , There is no way to defeat Satans temptations , but by a sound belief of Gods all-sufficiency , and the nothingness of the Creature . 1. A sound belief of , and a dependance on Gods all-sufficiency , Gen. 17. 1. I am the Almighty God , walk before me and be thou perfect . We need not warp , nor run to our shifts , he is enough to help to defend or reward us ; he can help us without means , though there be no supply in the view of sense , or full heaps in our own keeping , God knoweth when we know not , 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations , &c. or by contrary means , curing the eyes with spittle and clay . He can make a little means go far . As he blessed the pulse to the captive Children , Dan. 1. 15. And made the Widows barrel of Meal , and cruise of Oyl to hold out , 1 Kings 17. 14. And his filling and feeding five Thousand with a few Barly loaves , and a few Fishes , Matth. 14. 21. On the other side he can make abundance unprofitable , Luke 12. 15. A mans life consisteth not in the abundance of the things which he possesseth . No means can avail unless God giveth his blessing ; therefore we should not distrust his Providence , nor attempt any thing without Gods warrant , lest we offend him , and provoke him to withdraw his blessing . 2. The Nothingness of the Creature : Not by bread alone . 'T is nothing by way of comparison with God , nothing by way of exclusion of God , nothing in opposition to God. It should be nothing in our esteem , so far as it would be something separate from God , or in co-ordination with God , Isa. 40. 17. All nations before him are as nothing , less than nothing and vanity , Iob 6. 21. Now ye are nothing : All Friends cannot help , our foes cannot hurt us , not the greatest of either kind , Isa. 34. 12. All her Princes shall be nothing . In regard of the effects which the World promise to its deluded lovers , all is as nothing : not only that it can do nothing to our needy souls , to relieve us from the burden of sin ; nothing towards the quiet , and true peace of our wounded Consciences ; nothing to our acceptance with God , nothing for strength against corruptions and temptations ; nothing at the hour of death ; but it can do nothing for us during Life , nothing to relieve and satisfie us in the World without God. Therefore God is still to be owned and trusted . SERMON . III. MATTH . 4. 5 , 6. Then the Devil taketh him into the Holy City , and setteth him on a pinnacle of the Temple . And saith unto him , if thou be the Son of God , cast thy self down , for it is written he shall give his Angels charge concerning thee , and in their hands they shall bear thee up , least at any time thou dash thy foot against a stone . IN this second Temptation I shall give you . 1. The History of it . 2. Observations upon it . 1. The History of it . There , 1. What Satan did . 2. What he said . 3. The soarness of the temptation . 1. What he did , Then the devil taketh him up into the Holy City , and setteth him on a pinnacle of the Temple . There 1. Take notice of the ground which the devil chose for the conflict : he taketh him up into the Holy City , and setteth him on the pinnacle of the Temple . By the Holy City is meant Ierusilem , for this name is given to it in other Scriptures , Isa. 58. 2. They call themselves of the Holy City . And Isa. 52. 1. O Ierusalem , the Holy City . And in many other places it was so called because it was the seat of Gods Worship , and the place where God manifested his gracious presence with his people . If you ask why now , it was called the Holy City , since it was a City of Blood , the seat of all wickedness , in which the Law of God was depraved their Religion corrupted , their Religion polluted ? I Answer , yet there was the Temple of the Lord. Some Relicks of good and Holy men , some grace yet continued , and the only place that owned the true God , though with much corruption . The more especial place which the Devil chose for the conflict was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Pinnacle of the Temple , or the wing of the Temple : meaning the border round about the fist covering of the Temple , to hinder any one from falling off easily , which might be adorned with pinnacles and spires from whence one might easily fall . 2. How the devil got him there ? Whether Christ was carryed through the Air , or went on his feet following him of his own accord ? the last seemeth to be countenanced by Luke ; that he led him to the pinnacle of the Temple , Luke 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet the former is preferred by most ancient and modern interpreters , and not without reason . For Christ voluntarily to follow the Devil , and to go up to the top of the Temple , and stand on one of the pinnacles thereof , it seemeth improbable , and would take up more time then could be spent on this temptation . He that would not obey the Devil perswading him to cast himself down , that he might not tempt God ; would not voluntarily have gone up with him , for that would have been the beginning of a temptation to yield so far . Most probably then Satan was permitted to carry him in the Air , without doing him any hurt to Ierusalem , and one of the pinnacles of the Temple and battlements thereof . But how Christ was carryed in the Air visibly or invisibly the Scripture sheweth not : it affirmeth the thing , but sets not down the manner ; we must believe what it asserteth , reverence what it concealeth : here was a real Translation , a Transportation from place to place ; not imaginary , for then Christ had been in no danger : And again not violent but voluntary , a carrying not a haling , a leading not a forcing , as the wrestler is drawn on to the combate . As he suffered himself to be drawn to death by Satans instruments , so by the Devil to be translated from place to place . The Officers of the High Priest had power to carry him from the Garden to Annas ; from Annas , to Caiaphas ; from Caiaphas , to Pilate ; from Pilate , to Herod ; from Herod ; to Pilate again : And then from Gabbatha , to Golgotha ; which could not have been , unless this power had been given them from above , as Christ himself telleth Pilate , Ioh. 19. 11. So God for his greater glory , and our instruction permitted this transportation : therefore this translation is not to be imputed to the weakness of Christ , but his patience , submitting thus far that he might experience all the machinations of Satan : and the transporting is not to be ascribed to the tempters strength , but his boldness . Christ did not obey him , but submitted to the Divine dispensation , and would fight with him not onely in the Desert , but in the Holy City : and no wonder if Christ suffered Satan to carry him , who suffered his instruments to Crucifie him . Secondly , What he said to him , verse 6. Where take notice . 1. Of the temptation it self , If thou be the Son of God , cast thy self down . 2. The Reason alledged to back it , For it is written he shall give his Angels charge concerning thee , &c. 1. The temptation it self : If thou be the Son of God cast thy self down , mark what was the mote in the Devils eye , that Christ was declared to be the Son of God , the Messiah and Saviour of the World : He would have him to put it to this proof in the sight of all Ierusalem , wherein if he failed , and had dyed of the fall , the Jews would think him an Impostour ; if he had escaped , he had submitted to the Devils methods , and so had run into the former sins mentioned before in the first temptation , his doing something at the Devils direction ; his disbelief of the divine Oracle , unless manifested by such proof as Satan required ; and besides a tempting of divine Providence , the ordinary way was down stairs . He would have him leap , and throw himself over the battlements , 't would be too long to go down stairs , he will teach him a nearer way , to cast himself down and fear no hurt , for if he were the Son of God he might securely do so . But chiefly Christ was not to begin his ministry by miracles , but Doctrine ; not from a demonstration of his Power , but Wisdom . The Gospel was to be first Preached , then sealed and confirmed by miracles : and Christs miracles were not to be ludicrous but profitable , not fitted for pomp , but use ; to instruct and help men , rather then strike them with wonder . Now this would discredit the Gosple if Christ should fly in the Air ; besides we must not fly to extraordinary means , where ordinary are present . Only before I go off observe , That Satan did not offer to cast him down , that God doth not suffer him to do , because he sought to bring Christ to sin . If Satan had cast him down Christ had not sinned . Secondly , The Reason by which he backeth the temptation , 't is taken from Scripture , For it is written he shall give his Angels charge concerning thee . The Scripture is in the 91 Psal. 11. 12. where the words run thus , he shall give his Angels charge over thee , to keep thee in all thy wayes . They shall bear thee up in their hands , least thou dash thy foot against a stone . Where I. Observe , The Devils cunning in citing Scripture . The Apostle telleth us that Satan is sometimes transformed into an Angel of Light , 2 Cor. 11. 14. And we read that once he took the habit , and guise of a Prophet , 1 Sam. 28. 18. and indeed he deceiveth more by the voice of Samuel than by the voice of the Dragon . We read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The depths of Satan , Rev. 2. 24. Here he cometh like a divine , with a Bible in his hand , and turneth to the place , here the Enemy of God cometh with the Word of God , and disguiseth the worst of actions with the best of words , opposeth God to God , and turneth his truth to countenance a lye . Being refuted by Scripture , he will bring Scripture too , and pretendeth to reverence that which he chiefly hateth . Christians you have not to do with a foolish devil , who will appear in his own colours and ugly shape , but with a devout devil , who for his own turn , can pretend to be Godly . II. That he citeth such a Scripture , which exceedingly conduceth to commend the happyness of the godly ; for God will not only be the Keeper and Guardian of them that fear him , but hath also appointed the Ministry of Angels ; and the Argument of the tempter seemeth to be taken from the less to the greater : for if it be true of every one that trusts in God , and dwelleth in the shadow of the Almighty , that God will have such a care of him , much more will he have a care of his beloved son , in whom he is well pleased . Therefore you that are declared to be so from Heaven , and having such an occasion to shew your self to be the son of God , with so much honour and profit ; Why should you scruple to cast your self down ? But wherein was the devil faulty in citing the Scripture ? some say in leaving out those words in all thy wayes . This was Bernards gloss : in viis , non in praecipitiis : will keep you in your wayes , or duties , not in your headlong actions , these were none of his wayes to throw himself down from the battlements of the Temple . This is not to be altogether rejected because it reaches the sense , yet this omission was not the devils fault in citing this Scripture , for all thy ways signifyeth no more but in all thy actions and businesses , and that is sufficiently implyed in the words cited by Satan . But the devils errour was in application . He applyeth the Word of God , not to instruct but deceive , rather to breed a contempt , disdain , and hatred of Scriptures , then a reverend esteem of them , to make the Word of God seem uncertain ; or if a reverence of them , to turn this reverence into an occasion of deceit : more particularly to tempt God to a needless proof of his power . We are not to cast our selves into danger , that Providence may fetch us off . God will protect us in the evils we suffer , not in the evils we commit : not in dangers we seek , but such as befal us besides our intention . Thirdly , The sorenesse of this temptation , which appeareth in several things . 1. The change of place , for a new temptation , he maketh choice of a new place ; he could do no good on him in the wilderness , therefore he taketh him , and carryeth him into the Holy City : here was a publick place where Christ might discover himself with profit , and the edification of many if he would but submit to the devils methods . In the Temple the Messiah was as in his own House , where 't was fit the Messiah should exhibit himself to his people : There was an old Prophesie , Mal. 3. 1. The Lord whom ye seek , shall suddenly come into his Temple , even the messenger of the Covenant , whom ye delight in . And he was to send forth his rod out of Sion , even the Law of his Kingdom , Psal. 110. 2. If he would yield to this advice , and vain glorious ostentation of his power , before that numerous multitude , which continually resorted to the Holy things performed in the Temple , how soon should he be manifested to be the Son of God , or the power of the great God. The Devil doth not perswade him to cast himself from a Rock or top of a Tree in the Desart , that had been temerity and rashness ; but from a pinnacle of the Temple , an Holy place , and a place of much resort . But the Son of God was not to be discovered to the world by the Devils methods . That had been such a piece of ostentation and vain glory , as did not become the Son of God , who came to teach the World humility . But however the temptation is grievous , in so good a design , in such an Holy place , there could no ill happen to the Son of God , nor a better occasion be offered of shewing himself to many , so to confirm the Jews in the Truth of the Oracle they had of late heard from Heaven . 2. The change of temptations : since he will trust , the devil will put him upon trusting ; he shall trust as much as he will. There he tempted him to the use of unlawful means to preserve his life , here to the neglect of things lawful . There that God would fail him if he were still obedient to the spirit , and did not take another course then divine Providence had as yet offered to him ; here , that God would not forsake him , though he threw himself into danger . There , that he would fail though he had promised ; here , that he would help though he had not promised . That Faith which sustained him in his hunger , would preserve him in this precipice , if he expected his preservation from God , why not now ? He had hitherto tempted him to diffidence , now to prefidence , or an over-confident presumption , that God would needlesly shew his power . It is usual with the tempter to tempt man on both sides ; sometimes to weaken his Faith , at other times to neglect his duty . He was cast out of Heaven himself , and he is all for casting down . 3. The temptation was the more strong , being vailed under a pretence of Scripture , and so Christs weapons seem to be beaten back upon himself . The devil tempted him to nothing but what he might be confident to do upon the promise of God. Now it is grievous to Gods Children , when the rule of their lives , and the Charter of their hopes is abused to countenance a temptation . Secondly , The Observations . 1. Observe , That the first temptation being rejected by Christ , Satan maketh a new assault . Though he get the foil he will set on us again ; like a troublesome fly that is often beaten off , yet will return to the same place . Thus the devil when he could do no good upon his first Patent against Iobs Goods and Children , cometh and sueth for a new Commission , that he might touch his flesh and bones , Iob 2. 4 , 5. Skin for skin , ye all that a man hath will he give for his Life . But put forth thine hand now , and touch his bone and his flesh , and he will curse thee to thy face . Satan is uncessant in his attempts against the Saints , and is ready to assault afresh upon every occasion . Now this cometh to pass by Satans unwearied malice , who is a sworn enemy to our peace and wellfare , he still seeketh to devour us , 1 Pet. 5. 8. Also from Gods Providence who permitteth this , that we may not be careless and secure after temptation , though we have gotten the victory . For our Life is a continual warfare , Iob 7. 1. Is there not an appointed time for man upon earth ? The same word signifieth also a warfare . Mans Life is a perpetual toil , and a condition of manifold temptations and hazards , such as a Soldier is exposed to ; therefore we must perpetuperpetually watch . We get not an absolute victory till death . Now this should the more prevail with us , because many of Gods Peoplehave fail'd after some eminent service performed for God. Iosiah after he had prepared the Temple , fell into that rash attempt against Pharaoh Necho which cost him his Life , 2 Chro. 35. 20. After all this , when Iosiah had prepared the temple , Necho king of Egypt came up to fight against Carchemish by Euphrates , and Iosiah went out against him . And Peter , after he had made a glorious Confession , giveth his Master carnal counsel , Mat. 16. 18. Thou art Peter , and upon this rock will I build my church , &c. and yet Ver. 23. Get thee behind me , Satan . Many after they have been much lifted up in consolation , do readily miscarry ; first he made a glorious confession , a sign of great Faith ; then carnal wisdom vents its self in some counsel concerning the ease of the flesh . Oh what need have we to stand upon our guard , till God tread Satan under our feet ! As one of the Roman Generals , whether conquering or conquered , semper instaurat pugnam ; so doth Satan . 2. Observe , God may give Satan some power over the body of one whom he loveth dearly . For Satan is permitted to transport Christs body from the wilderness to the Holy City , and to set it on a Pinacle of the Temple . As it is very consistent with Gods Love to his People to suffer them to be tempted in their souls by the fiery darts of Satan ; so he may permit Satan to afflict their bodies , either by himself , or by Witches , who are his Instruments . Thus he permitted Satan to afflict Iob , chap. 2. 6 , 7. And the Lord said unto Satan , Behold , he is in thy hand , but save his life . So went satan forth from the presence of the Lord , and smote Iob with sore boils , from the sole of his foot unto his crown . The devil may have a threefold power over the bodies of men . 1. By Transportations , or carrying them from one place to another , which usually is not found , but in those that give up themselves to his Diabolical Inchantments . Or , 2. In Possessions , which were frequent and rife in Christs time . My daughter is sorely vexed with a devil , Mat. 15. 22. Or , 3. In Diseases , which is more common . Thus he afflicted Iobs body with Ulcers ; and what we read , Psal. 41. 8. An evil disease cleaveth fast unto him . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing of Belial , as if it a were a pestilential disease from the devil . So some understand that , Psal. 91. 3. Surely he shall deliver thee from the snare of the fowler , and from the noisome Pestilence . As if those sudden darts of Venom by which we are stricken in the Plague , came from Satan . Certainly evil Angels may have a great hand in our diseases , Psal. 78. 49. He cast upon them the fierceness of his anger , wrath , and indignation and trouble , by sending evil angels among them . But I press it not much . Only 1. A word of Patience , that we would submit to God , though our trials be never so sharp . We must yield to that measure of Humiliation , which it shall please God to prescribe . If he should give leave to Satan to inflame our blood , and trouble the humours of our body , we must not repine ; the Son of God permitted his sacred body to be transported by the devil in the Air. 2. A word of Comfort . Whatever power God permitteth Satan to have over our bodies , or bodily interests , yet it is limited , he cannot hurt or molest any further than God pleaseth . He had power to set Christ on a Pinacle of the Temple , but not to cast him down . He had a power to touch Iob's skin , but a charge not to endanger his Life , Iob 2. 6. Behold , he is in thine hand , but save his life . God sets bounds and limits to the malice of Satan , that he is not able to compass all his designs . Iob was to be exercised , but God would not have him dye in a cloud , his life was to be secured till better times . 3. A word of Caution . Let not the Devil make an advantage of those troubles , which he bringeth upon our Bodies , or the interests of the bodily Life , yet let him not thereby draw you to sin . Here the devil may set Christ upon a precipice , but he can do him no further hurt ; he may perswade us to cast down our selves , but he cannot cast us down , unless we cast down our selves , Nemo laeditur nisi a seipso . His main spight is at your souls , to involve you in sin . God may give him , and his Instruments a power over your bodily lives ; but he doth not give him a power over the Graces of the Saints . The devil aimeth at the destruction of souls ; he can let men enjoy the pleasures of sin for a season , that he may deprive you of delight in God , and celestial pleasures ; he can be content that you shall have Dignities and Honours , if they prove a snare to you . If the devil seek to bring you to Poverty , Trouble and Nakedness , it is to draw you from God. He careth not for the Body , but as it may be an occasion to ruine the Soul. 3. Observe , If Satan lead us up , it is to throw us down . He taketh up Christ to the Pinacle of the Temple , and saith unto him , Cast thy self down . He bringeth up many by little and little to some high place , that by their aspiring they may at length break their necks . Thus he did Haman , and so he doth many others , whose climbing maketh way for their greater fall . The devil himself was an aspirer , and fell from Heaven like Lightning , Luk. 10. 18. I beheld Satan as lightning fall from heaven : And tho in shew he may seem to befriend many that hearken to his Temptations , yet in the end he cryeth , down with them , down with them even to the ground . Gods manner is quite contrary , when he meaneth to exalt a man , he will first humble him , and make him low , Matth. 23. 12. Whosoever shall exalt himself , shall be abased ; and he that shall humble himself , shall be exalted . But the devils way is to lift them up to the Clouds , that he may bring them down to the lowest Pit of Destruction . Adam in conceit must be like God , that indeed he may be like the beasts that perish . Psal. 49. 20. Man that is in honour , and understandeth not , is like the beasts that perish . 4. Observe , If thou be the son of God , cast thy self down . The temptation is quite contrary to what it was before : Then it was to preserve life by unlawful means , now to endanger life by the neglect of means lawful ; there to distrust Gods care of our preservation , when he hath set us about any task and work ; here to presume on his care without warrant . The devil tempts us sometimes to pamper the flesh , sometimes to neglect it in such a way as is destructive to our service . Thus the devil hurrieth us from one extream to another , as the possessed man fell oft-times into the fire , and oft into the water , Matth. 17. 15. Those that are guided by Satan reel from one extremity to another ; either men slight sin , and make light of it , or sinners are apt to sorrow above measure , as the incestuous Corinthian , 2 Cor. 2. 17. Lest perhaps such an one should be swallowed up with overmuch sorrow . And the Apostle sheweth there , that these were the enterprizes of Satan . Some men are careless of Gods interest in the World , or else heated into the activity of a bitter Zeal . Some are of a scrupulous Spirit , that they make Conscience of all things ; and the devil hurrieth them into a large Atheistical Spirit , that they make conscience of nothing : How often have we known a fond scrupulosity to end in a prophane Licentiousness , when they have been wearyed out of that kind of frame of Spirit ? Some are dead and heartless , like Gallio care for none of these things ; fight Christ , fight Antichrist , 't is all one to them ; and usually they are such as formerly have been heated with a blind , and bold madness : As Peter at first refused to have his feet washed by Christ , and then would have head , hands , feet and all washed , Ioh. 13. 8 , 9. being out in both . What sad work is there made in the Church of God by Solifidians and Nullifidians : heretofore 't was all Faith and Free-Grace misapplied and misunderstood ; and now it is all Morality and Vertue , while Christ is neglected , and the mystery of the Gospel little set by or valued . It is ever the devils policy to work upon the humour of people : If they will reform the Church , it shall be to a degree of separation , and condemning all Churches and Christians that are not of their mode ; if they be for uniting , Christs unquestionable interests must be trodden under foot , and all care of Truth and Reformation must be laid aside . If he can destroy Religion and Godliness no otherway , he will be religious and godly himself ; but it is either as to private Christians to set them upon overdoing , that he may make them weary of the service of Christ ; or as to the publick , by crying up some unnecessary things , which Christ never commanded . If men be troubled with sin , and see a necessity of the Gospel , and prize the comforts of it , the Gospel must be overgospelled , or else it will not serve their turns ; and that over-gospel must be carried to such a length , as to destroy the very Gospel , and Free Grace it self . The devil first tempted the World to despise the poor Fishermen , that preached the Gospel ; but the World being convinced by the power of the Holy Ghost , and gained to the Faith , then he sought by Riches and Grandeur to debase the Gospel ; so that he hath got as much or more by the worldly glory he puts upon Christs Messengers , as by Persecution . Then when that is discovered , the devil will turn Reformer ; and what Reformation is that ? the very necessary support and maintainance of Ministers must be taken away . All over-doing in Gods work is undoing . If Christ will trust , the devil will perswade him to trust , even to the degree of tempting God. 5. Observe , That the Devil himself may pretend Scripture to put a varnish upon his evil designs . For here he seeketh to foil Christ with his own weapons . Which serveth to prevent a double extream . 1. One is , not to be frighted with the mere noise and sound of Scriptures , which men bring to countenance their errors . See whether they be not wrested and misapplyed ; for the devil may quote Scripture , but he perverts the meaning of it . And usually it is so by his Instruments ; as that Pope , who would prove a double power to be in himself , Temporal and Spiritual , by that Scripture , Ecce duo gladii ! Behold , here are two Swords ! Luk. 22. 38. It is easie to rehearse the words of Scripture , and therefore not the bare words , but the meaning must be regarded . 2. The other extream is this , Let none vilifie the Scriptures , because pleaded by Satan ; for so he might as well vilifie Human Reason , which is pleaded for all the Errors in the World ; or Law , because it is urged sometimes to justifie a bad Cause . For it is not Scripture , that is not a Nose of Wax , as Papists say . It is a great proof of the Authority and honour of Scriptures , that Satan and his greatest Instruments do place their greatest hopes of prevailing by perverting and misapplying of it . 6. Observe , That God hath given his Angels a special charge about his people , to keep them from harm . Here I shall show , 1. That it is so . 2. Why it is so . First , That it is so , is evident by the Scripture , which every where shews us , that Angels are the first Instruments of his Providence , which he maketh use of in guarding his faithful servants , Heb. 1. 14. The Apostle saith , Are they not all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministering spirits , sent forth to minister to them , that shall be the heirs of salvation ? Their work and employment is to attend us at Gods direction ; not to be worshipped , and served by us by any devotion . They are ministring spirits , not ours , but Christs ; he that serveth , hath a Master whom he serveth , and by whom he is sent forth : their work and employment is to attend us indeed , but at the command and direction of their own Master : they are not at our beck to go and come at our pleasure , neither do they go and come at their inclination ; but at the Commission of God : Their work is appointed by him , they serve us as their Masters Children , at his Command and Will ; and whom do they serve ? the heirs of salvation . They are described , Titus 3. 7. That being justified by grace , we should be made heirs according to the hope of eternal Life . They are not Ministers of conversion and sanctification ; to this Ministry Christ hath called Men , not Angels ; but in preserving the converted the Angels have an hand . Therefore it is notable , they are sometimes called Gods Angels , Psal. 103. 21. Bless the Lord , all ye his hosts , ye ministers of his that do his pleasure . sometimes their Angels ; Matth. 18. 10. Take heed , that ye despise not one of these little ones , for I say unto you , that in heaven their angels do alwayes behold the face of my father , which is in heaven . But whether every one hath an Angel-Guardian , is a curious Question . Sometimes one Angel serveth many Persons , Psal. 34. 7. The angel of the Lord encampeth round about them that fear him , and delivereth them . And sometimes many Angels are about one person ; 2 King. 6. 17. And behold , the mountain was full of horses and chariots round about Elisha . And here in the Text quoted by satan , He shall give his angels charge concerning thee . There is not mention made of one , but many Angels , and the Angels in general are said to be ministring spirits . When souldiers are said to watch for a City , it is not meant that every Citizen hath a Souldier to watch for him . The onely place , which seemeth to countenance that Opinion , is Acts 12. 15. Then said they , it is his Angel. But if Peter had a peculiar Angel to guard him , and look after him then , when he was in great trouble , and detained in prison ; it doth not follow that every person , and every where should have an Angel-Guardian . Besides an assertion in Scripture must be distinguished from men introduced speaking in Scripture ; it sheweth indeed , that it was the Opinion of the Iews at that time , which these holy men had imbibed and drunk in . Or it may be the word Angel is onely taken for a Messenger sent from Peter ; why should an Angel stand knocking at the door , who could easily make his entrance ? And is it credible that the Guardian Angels do take their shape and habit , whose Angels they are ? It is enough for us to believe that all the Angels are our Guardians , who are sent to keep us , and preserve us , as it pleaseth God. But what is their Ministry and Custody ? It is not cura animarum , care and charge of Souls , that Christ taketh upon himself , and performeth it by his Spirit ; but ministerium externi auxilii , to afford us outward help and relief : It is custodia corporis , they guard the bodily life chiefly . Thus we find them often employed . An Angel brought Elijah his food under the Juniper Tree , 1 King. 19. 5. An Angel stirred the waters at the Pool of Siloam , Ioh. 5. 4. An Angel was the guide of the way to Abraham's servant , Gen. 24. 7. He will send his angel before thee , and thou shalt take a wife unto my son from thence . Angels defend us against Enemies , Psal. 34. 7. The angel of the Lord encampeth round about them that fear him , and delivereth them . 2 King. 19. 35. The Angel of the Lord went out , and smote in the camp of the Assyrians an hundred fourscore and five thousand . An Angel opened the Prison doors to the Apostles , Acts 5. 19. and 12. 7. But were not all these services extraordinary and Miraculous , which we may not now expect ? Answ. The visible Ministry was extraordinary , proper to those times ; but the invisible is perpetual and ordinary , as Abraham's servant did not see the Angel in the journey . The devil worketh in and about wicked men invisibly , so do the good Angels . Secondly , Reasons , Why it is so . 1. To manifest the great Love and Care , which God hath over his people ; therefore he giveth those blessed Spirits , which behold his face , charge concerning his people on Earth ; as if a Nobleman were charged to look to a Beggar , by the Prince of both . 2. We understand the operation of finite Agents , better than infinite . God is so far out of the reach of our commerce , that we cannot understand the particularity of his Providence . 3. To counterwork the devil ; evil Angels are ready to hurt us , and therefore good Angels are ready to preserve us . Well might the devil be so well versed in this place , he hath often felt the effects of it , he knew it by experience , being so often encounter'd by the good Angels in his endeavors against the people of God. 4. To begin our acquaintance , which in Heaven shall be perfected , Heb. 12. 22. Ye are come to an innumerable company of Angels . USES . 1. To shew the happy state of Gods people . No Heirs of a Crown have such Guards as they have . Christ dwelleth in their hearts as in a Throne , Eph. 3. 17. That Christ may dwell in your hearts by faith . The Holy Spirit guardeth them against all cares and fears , Phil. 4. 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. And the good Angels are as a Wall and Camp about them , Psal. 34. 7. The Angel of the Lord encampeth round about them that fear him , and delivereth them . Mat. 18. 10. Despise not one of these little ones , for verily I say unto you , that in heaven their angels do alwaies behold the face of my father , which is in heaven . If the Angels make an account of them , surely men should not despise them : Yea rather , God esteemeth so much of the meanest of these little ones , that the good Angels , who daily enjoy Gods glorious presence , are ministring spirits appointed to attend them . If the Lord and his Holy Angels set such a price on the meanest Christians , we should be loath to despise and offend them . 2. It should breed some confidence and comfort in Christians in their sore straits and difficulties , when all visible help seemeth to be cut off . This invisible Ministry of the Angels is matter of Faith , 2 Kings 6. 16 , 17. And he answered , Fear not ; for they that be with us , are more than they that be with them . And Elisha prayed , and said , Lord , I pray thee , open the young mans eyes , that he may see . And the Lord opened the young mans eyes , and he saw ; and behold , the mountain was full of horses and chariots of fire round about Elisha . These were no other , but the Angels of God , which were as an host to defend them . Open the eye of Faith , you may see God , and his holy Angels to secure you . 3. Take we heed how we carry our selves , because of this Honourable presence . In Congregations there should be no indecency , because of the Angels , 1 Cor. II. IC . In all our wayes let us take heed that we do not step out of Gods way . Do nothing that is unseemly and dishonest , they are spies upon us . And it is profitable for us , that they may give an account of us to God with joy , and not with grief . SERMON . IV. MATTH . 4. 7. Iesus said unto him , It is written again , Thou shalt not tempt the Lord thy God. HEre is Christs Answer to the second Temptation ; where two things are Observable . First , That Christ Answered . Secondly , What he Answered . First , That Christ Answered . Christ answered , the more to convince and confound this old Deceiver , that he might not think that he was ignorant of his sleights , or that he fainted in the conflict ; as also to instruct us , what to do in the renewed Assaults of the Devil , to keep up our resistance still , not letting go our sure hold , which are the Scriptures . Secondly , What he Answered ; It is written , &c. But would it not have been more satisfactory to have said , It is sufficiently manifest to me , that I am the Son of God , and cared for by him , and that it is not for the children of God to run upon Precipices ? I Answer . It is not for Humane Wisdom to interpose and prescribe to Christ , who was the Wisdom and Power of God. His Answer is most satisfactory for two Reasons ; 1. It striketh at the Throat of the Cause . 2. It doth with advantage give us other instructions . 1. Christ cutteth the throat of the Temptation , by quoting a passage of Scripture out of Deut. 6. 16. Ye shall not tempt the Lord your God , as ye tempted him in Massah . If we must not tempt God , then it doth not become Christ to tempt his Fathers Providence for a new proof of his Filiation and care over him . Therefore the devils temptation was neither good nor profitable , to put either his Sonship , or the care of Gods Providence to this Tryal : as if he had said , I shall not require any more signs to prove my Filiation , nor express any doubt of his Power and Goodness towards me , as the Israelites did , Exod. 17. 7. And he called the name of the place Massah , and Meribah , because of the chiding of the children of Israel , and because they tempted the Lord , saying , Is the Lord among us or not ? To which story , this prohibition of tempting God , alludeth . 2. He doth with advantage give us other Instructions ; As 1. That we must not esteem the less of Scripture , though Satan and his Instruments abuse it ; and that nothing is more profitable to dissolve doubts and objections raised from Scripture , than to compare one Scripture with another . For scripture is not opposite to scripture ; there is a fair Agreement and Harmony between the truths therein compared ; and one place doth not cross another , but clear and explain another . One place saith , he hath a great care of his People , and useth the Ministry of Angels for that end and purpose ; but another place saith , Thou shalt not tempt the Lord thy God ; they must not seek out dangers , and forfeit their protection by unreasonable Presumption . 2. It teacheth us , that what the Scripture speaketh to all , is to be esteemed as spoken to every singular Person , for they are included in their Universality . In Deuteronomy it is , ye shall not tempt the Lord your God ; but Christ accommodateth it to his own purpose , Thou shalt not tempt the Lord thy God. He that is not to be tempted by a multitude , is not to be tempted by any one . So Psal. 27. 8. When thou saidst , Seek ye my face , my heart said unto thee , Thy face , Lord , will I seek . Gods words invite all , but David maketh Application to himself . 3. Christ subjects himself to the Moral Law , and did apply the Precepts thereof to himself , no less than to us ; and so is a Patern of Obedience to us , that we ought to direct and order all our Actions according to the Law and Word of God. Doctrine . Tempting of God may be an usual , but yet it is a great and heinous sin . In speaking to this Point , I shall shew . I. What this Tempting of God is . II. The Heinousness of the Sin. I. What is this Tempting of God. And here let me speak 1. To the Object . 2. To the Act. First , The Object ; The Lord thy God. To us Christians there is but one onely true God , Father , Son , and Holy Ghost . Now sometimes we are said to tempt God , and sometimes Christ , and sometimes the Spirit of God. 1. In Scripture we are said to tempt God , as Psal. 95. 9. When your fathers tempted me , proved me , and saw my works . We tempt God either explicitely , or implicitely . 1. Explicitely , by plain and direct words , which tend to Gods dishonour ; or a doubting of his Prescience , Power and Providence , if they have not all things given them according to their fancies and humors . As Psal. 78. 18 , 19. They tempted God in their hearts , by asking meat for their lusts . Yea they spake against God , and said , Can God provide a table in the wilderness ? So Exod. 17. 7. Is the Lord in the midst of us , or no ? They doubted whether Gods Presence were among them , when they had continually such pregnant proofs of it . The words may either bear this sense ; Who knows that God is present ? Or , Now see whether God be present , or takes any care of us , yea or no. 2. Implicitely , or by Interpretation , which is a more secret way of tempting God ; when the Act speaketh it , whatever be the intention of the Doer . As those who were about to lay the burden of the Rites of Moses's Law , on the new converts of the Gentiles , Acts 15. 10. Now therefore why tempt ye God , to put a yoke upon the necks of the disciples , which neither our fathers , nor we were able to bear ? That is , why do you not acquiesce in the Will of God , apparently manifested , as if ye did go about to try , whether God did require any thing of his servants , besides Faith in Christ ? His Will was clearly evident in the case , by what happened to Cornelius : Or as if ye would try , whether God will take it well , that ye should impose upon his Disciples a yoke that he approveth not . 2. We are said to tempt Christ ; and he may be considered , either as in the dayes of his Flesh ; or in his state of glory , and with respect to his invisible presence . 1. In the dayes of his Flesh , he was frequently tempted by the Scribes and Pharisees , who would not be satisfied in his Mission , notwithstanding all the signs and wonders , that he had wrought among them ; or else sought to accuse , and disgrace him , and prejudice the people against him ; so Matth. 16. 1. The Pharisees with the Sadducees came , and tempting him , desired him , that he would shew them a sign from heaven . So Matth. 22. 18. Why tempt ye me , ye hypocrites ? When the Pharisees and the Herodians came to question him about paying Tribute . So Luk. 10. 25. A certain Lawyer stood up , and tempted him , &c. 2. In his state of Glory , and with respect to his invisible presence . So the Israelites in the Wilderness tempted him before his coming in the flesh ; and Christians may now tempt him , after his Ascension into Heaven . Both are in one place , 1 Cor. 10. 9. Neither let us tempt Christ , as some of them also tempted , and were destroyed of serpents . What was their tempting of Christ in the Wilderness ? If he be considered as God , he had a subsistence before he was incarnate of the Virgin ; and in this sense , as they tempted God , so they may be said also to tempt Christ ; for all the affliction , shame and disgrace , done to that people , are called the Reproach of Christ ; Heb. 11. 26 , 27. Choosing rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season . Esteeming the reproach of Christ greater riches , than the treasures of Egypt . So their murmuring might be called a tempting of Christ. Christ was the perpetual Head of the Church , who in his own Person did lead the people , and was present in the midst of them under the notion of the Angel of the Covenant : The Eternal Son of God guided them in the Wilderness , Exod. 23. 20 , 21 , 22 , 23. Behold , I will send an angel before thee , to keep thee in the way , and to bring thee into the place which I have prepared . Beware of him , and obey his voice , provoke him not : for he will not pardon your transgressions : for my name is in him . But if thou shalt indeed obey his voice , and do all that I speak , then I will be an enemy to thy enemies , and an adversary unto thine adversaries . For mine angel shall go before thee , and bring thee in unto the land of the Amorites , &c. This Angel can be no other than Christ , whose office it is to keep us in the way , and to bring us into the place which Christ hath prepared for us ; he it is that must be obeyed by the people of God , and pardon their transgressions ; in him is Gods Name , for he will not communicate it to any other , that is not of the same substance with himself : God is in him , and he in the Father , and his name is Iehovah our Righteousness . So Exod. 33. 14. My presence shall go with thee , and I will give thee rest . My presence , that is , my Angel , spoken of before , called the angel of his presence . Isa. 63. 9. In all their affliction he was afflicted , and the angel of his presence saved them . This Angel is called Iehovah , Exod. 13. 21. And the Lord went before them , by day in a pillar of a cloud , &c. This Angel of Gods presence was no other than Jesus Christ , the conductor of them in the Wilderness , who safe-guarded them , and secured them all the way from Egypt to Canaan . And we Christians may also tempt Christ , for the Apostle warneth us against it : We tempt Christ now he is ascended into Heaven , when we disobey his Lawes , question his Authority , doubt of his Promises , after sufficient means of conviction , that he is the Messias , the Son of God ; grow weary of his Religion , lothing spiritual Manna , and begin to be glutted with the Gospel , and are discouraged in the way to our heavenly Canaan , whither we are travelling . 3. The Holy Ghost is said also to be tempted , Acts 5. 9. How is it that ye have agreed together to tempt the spirit of the Lord ? Namely by their Hypocrisie and Dissimulation , putting it to the trial , whether he could discover them in their sin , yea or no ; they had endeavoured , as much as in them lay , to deceive the Spirit , by keeping back part of the price ; that is , by that practice they would put it to the trial , whether the Holy Ghost yea or no could find out that cheat and fallacy . It is not barely to deceive the Apostle , who was full of the Holy Ghost , and had a discerning spirit , though to them they brought their lye ; no , saith the Apostle , ye have not lyed unto men , but unto God , Ver. 4. and therefore they are said to tempt the Holy Ghost , whether he could find them out or no : though they had so many experiences of his care and respect to the Church , and all affairs belonging thereunto , and so the injury was done , not to the Apostles , but to the Holy Ghost himself . Secondly , The Act. What is this Tempting of God ? Temptation is the proving and making Trial of a Thing or Person , what he is , and what he will do . Thus we tempt God , when we put it to the Trial , whether God will be as good as his Word , and doubt of the cominatory and promissory part thereof ; or whether he will be such an one as he is taken to be . Now this is lawful or unlawful , according as the Trial is made humbly and dutifully ; or else proudly and sinfully , whether God will do such a thing as we have prescribed him : And again , as the trial is made necessarily or unnecessarily ; sinfully we are said to tempt God , when we make an unnecessary experiment of his Truth , Goodness , and Power and Care of us , having had sufficient assurance of these things before . 1. There is a tempting or proving of God in a way of Duty . So we are bidden , Malachi 3. 10. Bring ye all the tithes into the storehouse , that there may be meat in mine house , and prove me now therewith , saith the Lord of hosts , if I will not open you the windowes of heaven , and pour you out a blessing , that there shall not be room enough to receive it . God there submitteth to a trial upon experience ; though we are to believe him upon his bare word , yet he will have us to wait for the good things promised ; and in this sense it is said , The word of the Lord is a tried word , he is a buckler to all them , that trust in him , Psal. 18. 30. All those , that build any hope upon it , and wait to see what the Lord will do , will find , that God will stand to his Word . This is a constant duty to observe Gods Truth and Faithfulness . To suspend our belief till the event is distrust ; but to wait , observing what God will do , as to the event , is an unquestionable Duty . 2. There is an allowed trying of God in some cases , I cannot say it is a Duty , because it is only warrantable by Gods special indulgence and dispensation ; and I cannot say it is a sin , because of Gods gracious condescension to his People , Iudges 6. 39. And Gideon said unto God , Let not thine anger be hot against me , and I will speak but this once ; Let me prove , I pray thee , but this once with the fleece , let it be now dry only upon the fleece , and upon all the ground let there be dew . The request was not of distrust and malice , but of infirmity and from a weak Faith ; not out of Infidelity to tempt God , but out of Humility , being sensible of his own weakness , he desired this help , for the further confirmation of his Faith concerning his calling to this work , as an Instrument authorized , and the issue and success of it ; and also to assure others who followed him . To this head I refer Thomas his proof and trial , Ioh. 20. 25. Except I see in his hand the print of the nailes , and put my finger into the print of the nails , and thrust my hand into his side , I will not believe . Here was weakness in Thomas , to suspend his Faith upon such a condition , but an Apostle was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Eye-witness of those things which were done , especially of his Resurrection ; and therefore Christ meekly condescended to his request , ver . 27. Reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side , and be not faithless but believing . I put it among infirmities , he alloweth him his trial of sense , but with some rebuke . To this head may be referred that of Hezekiah , who when he was sick of a mortal disease , and the Lord had extraordinarily promised him on his mourning , that he should be recovered again , he asks a sign for the confirmation of his Faith , and God grants it him , 2 Kings 20. 8 , 9. And the instance of Ahaz , who when the Prophet bid him ask a sign , he said , Isa. 7. 12. I will not ask , neither will I tempt the Lord. He believed nothing of what the Prophet had spoke , and was resolved to go on in his way , but he pretended a reverend and religious respect to God. This kind of tempting God is tolerable , being an act of condescension in God to the weakness of his People . 3. There is a sinful Tempting of God , and this is done two ways . 1. Generally , every Transgression in a general sense is a tempting of God , Num. 14. 22. They have tempted me now these ten times , and have not hearkened to my voice . Every eminent and notable provocation of theirs is called a tempting of God. Hereby they make trial of Gods Justice , whether he will execute vengeance upon them or no. Thus we tempt Christ , when we fall into any voluntary and known sin , we put it to the trial , what he will or can do , we enter into the Lists with God , provoke him to the Combate , 1 Cor. 10. 22. Do we provoke the Lord to jealousie ? are we stronger than he ? We try , whether God will be so severe as his threatning speaks him to be , as if we would make some experiment of his Anger , Justice and Power . This kind of tempting of God is compounded of Infidelity and Presumption . There is Infidelity in it , when we dare sin against the clear light and checks of Conscience , and venture upon his Threatnings : You cannot drive a dull Ass into the fire that is kindled before him , Prov. 1. 17. Surely in vain the net is spread in the sight of any bird . And there is presumption in it , therefore these voluntary Acts of Rebellion are called presumptuous sins , Psal. 19. 13. Keep back thy servant also from presumptuous sins . Gross and scandalous sinners are described to be such as tempt God , Mal. 3. 15. And now we call the proud happy , yea they that work wickedness are set up ; yea they that tempt God are even delivered . And Ananias and Saphira are said to tempt the Holy Ghost , Acts 5. 9. By open voluntary sins men dare God to his face ; by secret sins we put it to the trial , whether God be an all-seeing God , and will discover this Hypocrisie : both conclude they shall do well enough , though they break his Lawes , and run wilfully upon evil practices , forbidden by his Law. 2. More Particularly , we tempt God two wayes , in a way of Distrust or Presumption . Both these arise from unbelief , though they seem to be contrary extreams ; for though Presumption may seem to arise from an over-much-confidence , yet if it be narrowly searched into , we shall find that men presume upon unwarrantable courses , because they do not believe that God will do what is meet to be done in his own time , or in his own way . As for instance , had the Israelites believed that God in his own time , and in his own way , would have destroyed the Canaanites , they would not have presumed against an express charge to have gone against them , without the Ark , and without Moses , as they did Numb . 14. 40. to the end . They presumed to go up unto the Hill-top , and then they were discomfited . But Presumption in some being most visible , in others distrust , therefore we make two kinds of them . ( 1. ) In a way of Distrust . And that is done several wayes , but all agree in this ; not content with what God hath done already to settle our Faith , we prescribe means of our own , and indent with him upon terms of our own making . So the Israelites , Exod. 17. 7. And he called the name of the place Massah , and Meribah , because of the chiding of the children of Israel , and because they tempted the Lord , saying , Is the Lord among us , or not ? They had sufficient signs of Gods Presence , the pillar of a Cloud and Fire , that went before them by day and by night , but they would have signs of their own . So the Iews are said to tempt Christ , because they sought a sign from heaven , Matth. 16. 1. The Pharisees also , with the Sadducees came , and tempting desired him , that he would shew them a sign from heaven . He had given sufficient evidence of his Mission and Divine Power , in casting out devils , and healing the sick and diseased ; but they would have , a sign from heaven , some sign of their own prescribing . The Devil is ready to put such thoughts into our Minds . If God be with us , let him shew it by doing this or that ; and we are apt to require stronger proofs of Gods power and presence with us , than he alloweth . This is a frequent sin now a dayes , and men are many wayes guilty of it . ( 1. ) Some will not believe the Gospel , except they see a Miracle , or hear an Oracle . Christ representeth their thoughts , Luk. 16. 30. Nay , Father Abraham , if one went to them from the dead , then they would repent . They would have other wayes of assurance than God alloweth , and are not content with his Word and Works , by which he revealeth himself to us , but will at their own pleasure make trial of his Will and Power , and then believe . These tempt God , and therefore no wonder , if God will not do for them that which they require . ( 2. ) Some will not believe Gods Providence , but make question of his Power and Goodness , and care over us , and our welfare , when he hath given us sufficient proof thereof . When he hath taken care to convince our infidelity , by supplying our wants , and hath done abundantly enough already for evidencing his Power , Justice and Truth , and readiness to help us ; we will not believe unless he give us new , and extraordinary proof of each , such as we prescribe to him , Psal. 95. 9 , 10. When your fathers tempted me , proved me , and saw my works . Forty years long was I grieved with this generation ; and said , It is a people , that do err in their hearts , and they have not known my wayes . They saw his works , were fed with Miracles , and cloathed with Miracles , yet they must have new proof still . Two ways of Tempting him as to his providence the Scripture mentions . 1 One was their setting God a task of satisfying their conceits and carnal Affections , Psal. 78. 18. And they tempted God in their hearts , by asking meat for their lusts . Of this sin they are guilty that must be maintained at such a rate , must have such provision for them and theirs , or else they cannot believe his Truth and Care of them . As the Israelites , God must give them festival diet in the Wilderness , or else they will no longer believe his power , and serve him . 2 The other way of tempting God with respect to his Providence , was by confining him to their own Time , Manner and Means of working , Psal. 78. 41. Yea they turned back , and tempted God , and limited the holy One of Israel . To limit the Holy One is to confine him within a Circle of their own making , and if he doth not help them by their Means , and at their Time , as those in the Text , they will not tarry Gods leisure , they think there is no depending on him for any succour . Thus they set bounds to his Wisdom and Power , as if he could do no more , than they conceive to be probable . Thus also we prescribe Means and Time to God , take upon us to set rules to him , how he should govern the World. And one usual way of tempting God now is , when we will not go fair and softly in the path and pace of Gods appointing , but are offended at the tediousness thereof , and make haste , and take more compendious wayes of our own , Isa. 28. 16. He that believeth will not make hast ; but he that believeth not is precipitant , must have Gods Mercy , Power and Goodness manifested to them in their own way and time . ( 3. ) Some will not be satisfied as to their spiritual Estate without some sensible proof , or such kind of Assurance , as God usually vouchsafeth not to his people . As suppose they must be fed with spiritual dainties , and overflow with sensible consolation in every holy duty , or else they are filled with disquieting thoughts about their acceptance with God. We must have matters of Faith put under the view and feeling of sense , or else we will not take comfort in them . But we mustnot limit God to give proofs of his Love , nor prescribe such signs , as are not promised by him , but study our case in the Word . For God will not alwayes treat us by sensible experience . Thomas is allowed to touch Christ , but Mary is not allowed to touch him , Ioh. 20. 17. compared with verse 27. 2. In a way of Presumption ; so we tempt God , when without any warrant we presume of Gods Power and Providence . As here the devil tempted Christ to cast himself down from the pinacle of the Temple , to try if he would take the charge of him in the Fall ; whereupon Christ replyeth , Thou shalt not tempt the Lord thy God. Now this is done several ways . 1 When we presume upon Gods help , forsaking the ordinary way and means . Christ would not throw himself down , when he could go down by the stairs or steps of the Temple . Down stairs and over the battlements is not all one . Christ that could walk upon the Sea in the distress of his Disciples , in ordinary cases taketh a Ship. Whosoever will not use the ordinary means , that God hath appointed , but in ordinary cases expects extraordinary supplies tempteth God. God is able to bring water out of the Rock , when there is nothing but Rock and Stone ; but when we may hope to find spring-water , we must dig for it . God can rain Manna out of heaven ; but when the Soil will bear Corn , we must Till it . When Elisha was in a little Village , not able to defend him from the Syrians , he had Chariots and Horsemen of Fire to defend him , 2 King. 6. 17. but when he was in Samaria , a strong walled town , and the King of Israel sent to fetch his head , he said to those that were with him , shut the door , ver . 32. Christ in the Wilderness miraculously fed many ; but near the City he sent his disciples to buy bread , Ioh. 4. 8. When the Church of God had need of able helps at first , Gifts were miraculously conferred ; but afterwards every man to his study , 1 Tim. 4. 15. Meditate upon these things , give thy self wholly to them , that thy profiting may appear to all . In short , Gods Omnipotency is for that time discharged , when we have ordinary means to help our selves . To disdain ordinary means , and expect extraordinary , is as if a man should put off his cloathes , and then expect God should keep him from cold . 2 When we expect the End without the Means . If Hezekiah had refused the bunch of Figs , or Paul's companions to tarry in the Ship , they had tempted God. When we desire any blessing , we must not refuse , or neglect any good means for attaining of it . In spiritual things this is very usual ; men hope to have the End without the Means . In temporal things we will soon confess there must be means used , for if any would not work , neither should he eat , 2 Thes. 3. 10. In warfare no victory is to be hoped for without fighting ; only in spiritual matters we think to do well enough , though we never put to our endeavors , to cry for knowledge , and to dig for it ; this is a tempting of God , Prov. 2. 3 , 4 , 5. If thou criest after knowledge , and liftest up thy voice for understanding ; if thou seekest her as silver , and searchest for her , as for hid treasures . Then shalt thou understand the fear of the Lord , and find the knowledge of God. We dream of Heaven , when there is no Mortification , no exercising our selves unto Godliness . A great many say as Balaam did , Let me die the death of the righteous , and let my last end be like his , Numb . 23. 10. but they care not for living the life of the Righteous . If they can but charm themselves into a secure presumption of Salvation , they never give diligence to make their Calling and Election sure . This cometh from hardness of Heart , not strength of Faith. Many defer their Conversion to the last , and then think that in the twinkling of an eye they shall in a trice be in Heaven , with Elias in a Whirle-wind . It was a Prayer of Sir Thomas More , Domine , Deus , fac me in iis consequendis operam collocare , pro quibus obtinendis te orare soleo . Lord ! make me to bestow pains in getting those things , for the obtaining of which I use to pray to thee . Otherwise we tempt God. 3 When without Call we rush into any danger , or throw our selves into it , with an expectation God will fetch us off again . As if Christ , when no body went about to thrust him down , should wilfully have cast himself down . Whether the danger be certain , or inevitable , or very probable , we must not throw our selves on it ; but when God calls us , then we may expect his help according to his promise , as to go into places or houses infected . In spiritual cases it is often done , men that by often experience have found such and such things to be occasions to them of sinning , yet presume to do the same again . These tempt God , ride into the Devils quarters , go into dangerous Places and Companies , where they are like to be corrupted ; as Peter went into the High Priests Hall , and those that go to live in Popish Families . We pray , that we be not led into temptations , but when we lead our selves , what shall become of us ? as we do , when we cast our selves upon Temptations , and dangerous occasions of sin . 4 When we undertake things , for which we are not fitted and prepared either habitually or actually : As to speak largely without Meditation ; when an unlearned man undertakes the handling a weighty Controversie , and a good cause wanteth shoulders , we tempt God. When we undertake things above bodily strength , all will condemn us ; so to undertake things , that we have no ability to perform , is unlawful . The sons of Sceva would take upon them to Exorcise the Devil , and the man in whom the evil spirit was , leapt on them , and overcame them , and prevailed against them , so that they fied out of that house naked and wounded , Act. 19. 16. 5 Another sort of tempting God is , when we come to him with an Idol in our hearts , that is , when people are resolved of a thing , they will go , and ask counsel of God. In all matters we resolve on , we are to take Gods leave , and counsel and blessing ; but they first resolve , and then ask Gods Counsel . And therefore God saith , Ezek. 14. 4. Every man of the house of Israel , that setteth up his Idols in his heart , and putteth the stumbling block of his iniquity before his face , and cometh to the Prophet , I the Lord will answer him that cometh according to the multitude of his Idols . Balaam had a mind to the wages of unrighteousness , but yet he durst not go without God , and till God had permitted him , he would be asking again and again , Numb . 22. 12. compared with the 20 and 22 Verses . God answered him in wrath according to the Idol of his Heart . Thus you see men tempt God , when either out of diffidence or presumption they seek an experience of his Wisdom , Power , Justice , Truth , Goodness against his Word and Command , and the order he hath established ; as the Israelites , when means failed , murmured and prescribed Time , Means and Manner of deliverance , as if they would subject God to their Lusts. II. The Heinousness of the Sin. 1. Because it is a great Arrogancy , when we seek thus to subject the Lord to our Direction , Will , and Carnal Affections . Prescribing to God argueth too great an Ascribing to our selves . Certainly the Lord cannot endure that his People , who ought wholly to depend upon him , submit to him , and be ruled by him , should prescribe as they please , how and when he should help them ; and that his Power and Goodness should lacquey upon , and be at the beck of our idle and wanton humors . The direction of the affairs of the world is one of the Flowers of Gods Crown . Now to dislike of his Holy Government is a presumptuous Arrogancy in the creature ; we will take upon us to model our mercies , and choose our means , and will not tarry the time that he hath appointed for our relief , but will anticipate it , and shorten it according to our own Fancies . God is Soveraign , we are as clay in his hands , he is our Potter , and must prescribe the shape in which we must be formed , and the use we must be put to , Ier. 18. 6. O house of Israel , cannot I do with you as the potter , saith the Lord ? Behold , as the clay is in the potters hand , so are ye in mine hand , O house of Israel . He hath full right to dispose of the Creature , as he pleaseth , and according to the counsel of his own Will , to which we are to be subject without murmuring or repining . We cannot say to him , what makest thou ? or why dost thou this ? Isa. 45. 9. Wo unto him that striveth with his maker , let the potsherd strive with the potsherds of the earth : shall the clay say to him , that fashioneth it , what makest thou ? or thy work , he hath no hands . Tempting before the Event is the same almost with murmuring after the Event . 2. It is great Unbelief , or a calling into Question Gods Power , Mercy , and Goodness to us . We should entirely depend upon God for Salvation , and whatsover is necessary to salvation , and that he will supply our wants , and bring us out of every streight , in a way most conducing to our own welfare , and his Honour . But now we are not satisfied with the assurance God hath given us in those Lawes of Commerce , which are established between him and us ; we must have extraordinary proofs , or else we question all . Tempting God seemeth rather to be opposed to the Fear and Reverence , that we should have of him ; yet primarily , and in it self it is rather opposite to our Trust. And though we take it for a sin which argueth too much Trust , or an unwarrantable boldness in expecting unusual wayes of help from God ; yet generally it belongeth to unbelief and diffidence , and ariseth from it . For therefore we put him to proof , tempt , or make trial of God , because we distrust his help , and are not satisfied with his Goodness and Power , till we have other Testimonies thereof , than are ordinarily dispensed . Therefore this Reason is given of their tempting God , because they believed not God , and trusted not in his Salvation , Psal. 78. 22. They must have their own Salvation , their own way of supply or deliverance , or else they cannot trust God , if he doth not help them at their time , and by their means . 3. It looseneth the bonds of all Obedience , because we set up new Laws of Commerce between God and us . For when we suspect Gods Fidelity to us , unless he do such things as we fancy , we suspect our Fidelity to him . Therefore disobedience is made the fruit of tempting God , Psal. 78. 56. Yea , they tempted and provoked the most high God , and kept not his testimonies . They that tempt God , cast away Gods Rule , and Gods terms of Obedience , and make others to themselves . The Question is , whether God shall direct us , or we him ? We say , unless God will do thus and thus , we will no longer believe his power and serve him . 4. It is great ingratitude , or a lessening Gods benefits and works already done for us , Psal. 78. 20. Behold he smote the rock , that the waters gushed out , and the streams overflowed ; can he give bread also ? can he provide flesh for his people ? As if what he had done formerly were nothing . Now God cannot endure to have his benefits lessened , or his former works forgotten and despised . 5. It is wantonness rather than want puts us upon Tempting of God. There is a Humour in men ; we are very desirous to try Conclusions , condemning things common , and are fond about strange Novelties . It was told the Israelites as plain as could be , that they should not reserve Manna till the morning , and they need not to have reserved it , they had fresh every day ; yet they would needs keep it for experiments sake , to try whether it would stink or no , Exod. 16. 20. And though they were forbidden to gather it on the Sabbath day , having on the evening before enough for two dayes , and it was told them they should find none on the Sabbath day , yet they must try . Where need is , there a man may commit himself to the Providence of God , and rely upon him ; and where means fail us , God can help us by Prerogative , that we may say with Abraham , when we have no help present , In the mount of the Lord it shall be seen , Gen. 22. 14. and with Moses , when the Red Sea was before them , and the Enemy was behind them , Fear ye not , stand still , and ye shall see the salvation of the Lord , which he will shew to you to day , Exod. 14. 13. when Elias was in distress , the Angel brought him meat , 1 King. 19. 5 , 6. when Hagar and Ishmael was in the Wilderness , and the bottle spent , then God comforted her from Heaven , Gen. 21. 17. when the three Children were in the fiery furnace , then God sent an Angel to be their Deliverer , Dan. 3. 28. But now in Wantonness to desire extraordinary proofs of Gods care over us , when he hath in ordinary wayes provided for us , is to tempt the Lord , Psal. 106. 14. They lusted exceedingly in the desert , and tempted God in the wilderness , when they had so many convictions of Gods Power and Providence over them , which should in reason have charmed them into a full and chearful resignation and dependance upon him , they remembring the Flesh-pots in Egypt , must have their luxuriant Appetites gratified ; and because they had not that Festival plenty , which could not be expected in the Wilderness , they reproached Moses for having brought them out of Egypt , to dye in the Wilderness ; and now God must show them a Miracle , not for the supply of their wants , but to pamper and feed their lusts , Psal. 78. 18 , 19. And they tempted God in their heart , by asking meat for their lust . Yea they spake against God , they said , Can God furnish a table in the wilderness ? A Table must be prepared , he must give them Festival diet in the Wilderness . 6. It argues Impatiency , Psal. 106. 13 , 14. They soon forgat his works , they waited not for his counsel . But lusted exceedingly in the wilderness , and tempted God in the desert . The word signifies , they made haste , took it ill , they were not presently brought into that plenty , that was promised ; Numb . 20. 5. Wherefore have ye made us to come up out of Egypt , to bring us in unto this evil place : it is no place of seed , or of figs , or of vines , or of pomegranates , neither is there any water to drink , which was the plenty that was promised in the land of Canaan . Thus they made hast , were impatient of staying Gods time of giving them this inheritance , and because they had it not presently , they wished themselves back again in Egypt . Tempting is because we cannot attend the performance of Gods promise in his own time . They went out passionately in the pursuit of their plenty , which they looked for , and assoon as they discovered any difficulty , conclude they were betrayed , not waiting with patience Gods time , when he should accomplish his promises made to them . 7. The greatness of the sin is seen by the punishments of it . One is mentioned , 1 Cor. 10. 9. Neither let us tempt Christ , as some of them also tempted , and were destroyed of serpents . They were bitten of Serpents , because they tempted God , and murmured because of the length of the way , that they could not get presently into Canaan . And the Apostle tells us , that all the things , which happened to Israel of old , happened to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as patterns of Providence . A people might easily read their own doom , and destiny , if they would blow off the dust from the Ancient Providences of God , and observe what proofs and characters of his Justice , Wisdom and Truth are engraven there . The desert of sin is still the same , and the exactness of Divine Justice is still the same ; and therefore what hath been is a pledge and document of what may be , if we fall into like Crimes . God is impartially and immutably just , he is but one , Gal. 3. 20. God is one alwayes Consonant unto himself , and doth like unto himself ; his Power is the same , so is his Justice . Even the historical part of the Word is a kind of Prophesie , not only a Register and Chronicle of what is past , but a kind of Calendar and Prognostication of what is to come . As other Histories in Scripture are left upon record for our Learning , so especially the History of Israel's passage through the Wilderness unto Canaan . USE . Let us not tempt God in any of the kinds mentioned . 1. Not by requiring new grounds of Faith , when God hath given sufficient already ; not by cherishing Scepticisme and Irresolution in point of Religion , till new Nuncios come from Heaven , with a power to work Miracles , and to be endowed with extraordinary Gifts , as the seekers do . Many waver in Religion , would fain see an Apparition , and have some extraordinary satisfaction , which God would not give them upon every trifling occasion . The Pharisees must have a fign from Heaven : The Papists would have the Protestant Teachers shew their Commission by Miracles : The Iews would believe if Christ came down from the Cross. To suspend our Faith , till God give us our own terms , is to tempt God ; and to disposses you of this conceit , consider 1. Signs and Wonders done in one Age and Time for the confirmation of the true Religion , should suffice all Ages and Times afterward ; and it is a tempting God to ask more signs and wonders , for the confirmation of that Truth , which is sufficiently confirmed already , if there be a good and safe Tradition of these things to us . The giving of the Law was attended with thunderings and lightnings , and the sound of a terrible Trumpet , Exod. 19. by which means the Law was Authorized , and owned as proceeding from God : Now it was not needful this should be repeated in every Age , as long as a certain Report and Records of it might convey it to their Ears . In the setting up a new Law , signs and wonders are necessary , to declare it to be of God ; but when the Church is in the possession of it , these cease . So in the Christian Church , when the Gospel was first set on foot , it was then confirmed with signs and wonders , but now they are unnecessary . See the Law and Gospel compared , Heb. 2. 2 , 3 , 4. For if the word spoken by Angels was stedfast , and every transgression and disobedience received a just recompence of reward . How shall we escape , if we neglect so great salvation , which at the first began to be spoken by the Lord , and was confirmed unto us by them that heard him , God also bearing them witness , both with signs and wonders , and with divers miracles , and gifts of the holy Ghost , according to his own will. 2. If you had lived in the Age of signs and wonders , there were hard hearts then , unbelievers then , and blasphemers then , and tempters of God then , Psal. 78. 22 , 23 , 24. Because they believed not in God , and trusted not in his salvation : Though he had commanded the clouds from above , and opened the doors of heaven : And had rained manna upon them to eat , and had given them of the corn of heaven , &c. to Ver. 32. For all this they sinned still , and believed not for his wondrous works . Extraordinary works will not work upon them , upon whom ordinary works will not prevail . Object . But for them that have to do with the conversion of Indians , and remote parts of the World , is it a tempting of God to ask the gift of Miracles ? Answ. I cannot say so . God may be humbly sought unto about direction in the Gifts of Tongues , and Healing , being so necessary for the Instruments imployed , as well as the conviction of the Nations . I dare not determine any thing in the case , but I am satisfied with Acostus his Reasons , why Miracles are not afforded by God now , as well as in the primitive times . Then simple and unlearned men were sent to preach Christianity among the Nations , where many were armed and instructed against it with all kind of Learning and Philosophy : But now learned men are sent to the ignorant , and are superior to them in Reason , and in Civility and Authority ; and besides present them a Religion far more credible than their own , that they cannot easily withstand the light of it . 2. Do not run into any wilful and known sin , as if you would try , how far the Patience of God will go ; nor abuse his fatherly goodness , by going on still in your Trespasses . When a man will try the patience of God without any regard of his Threatnings , or the instances of his Wrath , which are before his eyes , he puts it to the proof , whether God will punish him , yea or no. Remember you are no match for him , Isa. 45. 9. Wo unto him , that striveth with his maker ; let the potsherds strive with the potsherds of the earth ; As Abner said to Asahel , 2 Sam. 2. 21 , 22. Turn thee aside to thy right hand , or to thy left , and lay thee hold on one of the young men , and take thee his Armour . But Asahel would not turn aside from following of him . And Abner said again to Asahel , Turn thee aside from following me , wherefore should I smite thee to the ground ? So if you will needs be tempting and trying Conclusions , and making Experiments , let men meddle with their Match , those who are equal to themselves , not challenging one infinitely above them ; let frail man cope with man , but let him take heed of medling with God , Ezek. 22. 14. Can thine heart endure , or can thine hands be strong in the days that I shall deal with thee ? Many foolish people say , as those in the Prophet , It is an evil , and I must bear it ; endure it as well as I can . What , endure the loss of Heaven ! endure the Wrath of the Almighty God! If Rachel could not endure the loss of her Children , nor Iacob the supposed loss of Ioseph , but sayes he , I will go down into the grave unto my son , mourning , Gen. 37. 35. If Achitophel could not endure the rejectment of his counsel , and Haman could not endure to be slighted by Mordecai , and many cannot endure the loss of a beloved Child ; how wilt thou endure the loss of eternal Happiness ! The Disciples wept bitterly when Paul said , ye shall see my face no more , Acts 20. 38. What will ye do then , when God shall say , ye shall see my face no more ? Ah Wretch ! how canst thou endure the Wrath of God! Thou canst not endure to be scorched a few dayes with feavorish Flames , thou canst not endure the acute pains of Stone and Gout , when God armeth the humours of thine own body against thee , thou canst not endure the scorching of a little Gunpowder casually blown up , thou canst not endure the pains of a broken Arm or Leg ; and can you endure the Wrath of God , when God himself shall sall upon you with all his might ? 3. When we are destitute and sorely distressed , let us wait upon God with patience according to the tenour of his Promises , and tarry his leisure , without prescribing Time and Means . God knoweth the fittest season , and delighteth oftentimes to shew our impatience , and try our Faith. Matth. 15. 28. O woman , great is thy faith . And that his help may not be ascribed to chance , or our industry ; and that we may the more prize blessings , consider you cannot be more distressed than Christ was , who seemed abandoned to Satans power , distressed with sore hunger through his long fasting . The Devil was permitted to have power over his body , to carry him to one of the Pinacles of the Temple ; and yet he discovered an invincible confidence and trust in God , that he would not step the least step out of Gods way for his preservation in so eminent a danger . Now that you may not tempt God. 1. Let your heart be deeply possessed with apprehensions of the Goodness , Wisdom and Power of God. The Scripture telleth us for his Goodness , Psal. 119. 68. Thou art good , and doest good : and again , Psal. 145. 9. The Lord is good to all . For his Wisdom , Isa. 28. 29. He is wonderful in counsel , and excellent in working . His purposes are often hidden from us , but he doth all things well ; God can do more for us than seemeth probable at the present . And therefore let us not tempt him by confining him to our Time , Means and Manner . He may love us , and yet delay our help , Ioh. 11. 5 , 6. Iesus loved Lazarus , and yet ver . 6. When he heard that he was sick , he abode two dayes still in the same place where he was . Then for his Power and Sovereign Dominion , there is not a better argument for confidence , than the Preface and Conclusion of the Lords Prayer . Whatsoever state you are reduced to , God is still to be trusted , who is Our Father , which is in Heaven , and whose is the kingdom , power and glory , 2 Tim. 1. 12. I know whom I have believed , and I am perswaded that he is able to keep that which I have committed unto him , against that day . Whatsoever our straits be , he is a God still to be trusted . 2. Be firmly perswaded of Gods Care and Providence over his people , and so careth for you in particular . This is assured to us by Promises , and by Experiences . By Promises , 1 Pet. 5. 7. Casting all your care upon him , for he careth for you . Phil. 4. 6 , 7. Be careful for nothing ; but in every thing by prayer and supplication with thanksgiving , let your requests be made known unto God. And the peace of God , which passeth all understanding shall keep your hearts and minds through Iesus Christ. By Experiences , Matth. 16. 8 , 9. O ye of little faith , why reason ye among your selves , because ye have brought no bread ? Do ye not yet understand , neither remember the five loaves of the five thousand , and how many baskets ye took up ? Christ was angry with his Disciples , that they should be troubled about bread , since they had lately such experience of his power , to provide bread at pleasure . Use the means God puts into your hands , and refer the success to him . You need not be anxious about any thing in this World. 3. Let all this produce in you an holy obstinacy of Trust and obedience , or an invincible confidence in God , and close adherence to him , whatever your dangers , straits and extremities be ; and this will guard your heart against all Tempting of God : 1. A resolute Trust and Dependance , Iob 13. 15. Though he slay me , yet will I trust in him . This is the Soul that is prepared to be true to God , and contentedly to bear whatever he sendeth . 2. A constant adherence to our duty . Wait on the Lord , and keep his way , Psal. 37. 34. Do not go one step out of God's way for all the good in the World. The greatest extremities are to be born rather than the least sin yielded to , Dan. 3. 17 , 18. Our God whom we serve , is able to deliver us from the burning fiery furnace , and he will deliver us out of thine hand , O king . But if not , be it known unto thee , O king , that we will not serve thy Gods , nor worship the golden Image , which thou hast set up . Please God , and God will be alwayes with you , when you seem to be left destitute , Ioh. 8. 29. And he that sent me , is with me ; the father hath not left me alone , for I do alwayes those things that please him . SERMON . V. MATTH . 4. 8 , 9. Again , the Devil taketh him into an exceeding high Mountain , and sheweth him all the Kingdoms of the World , and the Glory of them . And saith unto him , all these things will I give thee , if thou wilt fall down , and worship me . THis is the third Temptation . In handling it I shall use the former method , give you the History of the Temptation , and Observations thereupon . In the History . 1. The Introduction , verse 8. 2. The temptation it self , with the grievousness of it , ver . 9. 3. Christs Reply , ver . 10. First , In the Introduction we have . 1. The Place , the Devil taketh him unto ; an exceeding high Mountain . 2. The Fact , he sheweth him all the Kingdoms of the World , and the Glory of them . 1. The Place chosen for the conflict , an exceeding high Mountain . For the Mountain the Scripture would not name it , and we need not anxiously inquire after it , whether any near Iericho as some say , or as others , some Mountain nigh Ierusalem : and possibly the highest above the rest was chosen by the tempter . The Pinnacle of the Temple was not proper , because Ierusalem was surrounded with higher Mountains on all sides , Ps. 125. 2. As the Mountains are round about Ierusalem , &c. He chose an high Mountain , because of the fairer prospect , where the Horizon might be as spacious as was possible , and the sight not hindred by any interposing object . God took Moses into Mount Pisgah , and showed him the Land of Canaan , Deut. 34. 1. The Devil who affecteth to do in evil , as God doth in what is good , taketh Christ into a Mountain . He leadeth us high , and promiseth us high things , that suiteth with his disposition ; but it endeth in a downfal that suiteth with his condition . The close is still cast thy self down , or else as here , fall down and worship me . The Devils taking him up thither is to be explained the same way , with his taking him up to the pinnacle of the Temple . 2. The Fact , and sheweth him all the Kingdoms of the World , and the Glory of them . But how could the devil from one Mountain shew him all the Kingdoms of the World , when there is none so high , as that we can see the latitude of one Kingdom , much less thorough all , partly thorough the unequal swellings of the Earth , and partly through the weakness of the eye , which cannot reach so far ? The sight could go no further than the Horizon , and the other Hemisphere is not to be seen at all , that part which we see is much less then that part which we see not . Therefore how could he shew him all the Kingdoms of the World , and the Glory thereof ? Answer , These words must not be taken rigorously ; but that he shewed them . ( 1. ) In Compendio . ( 2. ) In Speculo . ( 3. ) In Colloquio . 1. In Compendio , It may be understood of so many Kingdoms as could fall under the sight of a man looking round about him from some eminent place ; as God is said to shew Moses all the Land of Canaan , when he did actually see only a part thereof . From that high Mountain , the devil gave him a view of all that was to be seen from thence ; many Castles , Towns , and fruitful Fields might be seen as a sample of the rest . It is a Synechdochical Hyperbole , he that sheweth a part of a thing , and the chiefest part , may be said to shew the thing it self . 2. In Speculo , besides what he might reach by his sight ; by way of representation and external visible species , he represented to Christ all the rest of the Kingdoms of the World , and the pomp and glory thereof as in a Map. For Satan can object to the eyes of men the species and images of divers things , and there is no absurdity to think , that this way he shewed his utmost art and cunning to represent the World to Christ in as splendid and inviting a manner as he could . If you ask therefore , why he carryed him to an high Mountain , he might have done this in a Valley , or any other place as well ? I answer , it is true if the discovery had been only by representation , or if the devil could have deluded Christs fancy or imagination , so as to impress these species upon it so far , as that he should seem to see what he did not see , a Valley would have served turn as well as a Mountain : but this was done without it , and with it , shewing the glory of the World as in a Map and Picture , and therefore a convenient place is chosen . 3. In Colloquio , by discourse . The temptation might be helped on by the Devils pointing at the several quarters of the World , with words relating the glory thereof ; what splendor and glory the Kings and Nations had which adored him , all which Christ should have if he would fall down and worship him . Now all this while Satan is but making way for his purpose , thinking Christ would be ravished with this glorious sight ; possibly it was not a mere dumb shew , but the tempting objects were amply set forth by Satans speech . Secondly , The temptation it self , where we may consider the Nature , and the grievousness of it . 1. The Nature of the temptation , where observe two things . 1. An offer or a Promise , all these things will I give thee . 2. A Postulation or demand , if thou wilt fall down and worship me . 1. An Offer or Promise , all these things will I give thee . This is a vain boast of the tempter , who ascribeth to himself that which was proper to God , and promiseth to Christ those things , which were all his before . God had said , Psalm 2. 8. Ask of me , and I will give thee the heathen for thine inheritance , and the uttermost parts of the Earth for thy possession ; this the devil , who affecteth to be like God arrogateth unto himself , as if he would make him the universal King of the World. In Luke it is chap. 4. 6. All this power will I give thee , and the glory of them ; for that is delivered unto me , and to whomsoever I will , I give it . But you must not alwayes look for truth in the devils speeches : He is not Lord of the World to dispose of it at his own pleasure . And yet it is not to be supposed he would come with a downright untruth to the Son of God , if there were no pretence or varnish for it . Therefore we must distinguish between the devils lye and the colour thereof . 1. Certain it is , that God doth govern all the affairs of this World , and doth put bounds and limits to Satans power , beyond which he cannot pass , and doth often hinder his endeavours , and turn them to the quite contrary end and purpose ; and if he doth not hinder them , yet he directeth them for good to his people . Therefore that power that Satan hath is not given but permitted ; not absolute but limited . It is a lye , that Satan can give these things at pleasure , see these Scriptures , Ps. 24. 1. The Earth is the Lords , and the fulness thereof ; the World and they that dwell therein , Dan. 2. 21. He changeth the times and the seasons , he removeth Kings , and setteth up Kings , and verse 37. The God of Heaven hath given thee a Kingdom , Power , and Strength and Glory . All the alterations that are in the Earth are of the Lord ; he pulleth down , and raiseth up , as seemeth good unto him . Therefore this power of disposing Kingdoms belongeth unto God. 2. That the Son of God is the right Heir of the World , Heb. 1. 2. Whom he hath appointed Heir of all things . To whom the Nations are given , Psal. 2. 8. Ask of me , and I will give thee the Heathen for thine inheritance , and the uttermost parts of the Earth for thy possession , Matth. 28. 18. All power is given unto me in Heaven and in Earth . And therefore it was impudence in him to arrogate this power , and to promise these things to the Lord , which were his before . 3. Though this was a lye , yet here is the colour of the lye . God permitteth that men sometimes by indirect means to become great in Honour and Dignity in this World ; all which are done by the instinct of Satan , and his help : And evil men often succeed in their attempts , and from hence Satan is called the Prince of this World , Iohn 12. 31. Now shall the Prince of this World be cast out , Iohn 14. 30. The Prince of this World cometh , and hath nothing in me , Iohn 16. 11. Of Iudgment because the Prince of this World is judged . Yea Paul goeth higher , and calleth him the God of this World , 2 Cor. 4. 4. In whom the God of this World hath blinded the minds of them , which believe not : but this is by usurpation not just right . And the devils are called Eph. 6. 12. The rulers of the darkness of this World , as the wicked consent to his Empire and evil suggestions . But all this implyeth but a limitted and restrained Kingdom ; and the devils impudence and falshood lyeth in this , that he interprets Gods permission for a commission , his connivance for a conveyance . Indeed there are two lyes in the devils offer ; one assertory , as if the power and glory of the World were at his disposal ; the other promissory , as if he would invest Christ in the full and peaceable possession thereof , whereas indeed he went about to divest and dispossess the Son of God of his right , or to tempt him to do a thing contrary to his Kingdom ; for he knew the abasement of Christ was the way to his glory , the cause of mans happiness , and the ruine of the Kingdom of the devil , therefore he seeketh to prevent this by these magnificent promises . 2. The Postulation or demand , if thou wilt fall down and worship me . Here the devil appeareth in his own likeness . Before it was if thou be the Son of God , now it is , fall down and worship me . Before he appeared as a Friend to advise him in his hunger ; then as a Divine to instruct him how to discover himself as the Messiah ; now as a plain usurper of Gods Worship . And he demands but one act of prostration such as was given to the Kings of the East , and the Jews in that manner did Worship God. Therefore this was the vilest and most blasphemous suggestion which Satan could devise , that the Son of God should stoop to Gods Rebell . Here we see the devil not only importunate but impudent . 2. The grievousness of the temptation , that will appear in these considerations . 1. Because it was represented in a matter grateful and pleasing . It was unnecessary to turn stones into bread , dangerous to throw himself down from a pinnacle of the Temple ; but it might seem sweet and grateful to behold the Kingdoms of the World , and the glory thereof ; for surely the glory of the World is a bewitching object , and would much move a carnal heart : and therefore he produceth this tempting object , and sets it before Christ himself . Mark he shewed him the glory only , not the burdens , the labours , the cares , those storms of jealousie and envy , which those encounter with who are at top . This way did he now chuse , wherewith to assault Christ. Had he really represented the World , with all the vexations attending it , the temptation had not been so great : but he sheweth the Kingdoms of the World , and the glory thereof ; the bait , not the hook ; he talketh highly of small things , commendeth what is pleasing , but hideth the bitter of these luscious sweets ; he offereth Christ the glory of the Kingdoms of the World , but dissembleth the cares , the troubles , the dangers . Alass we see the best side of those that live in Courts , their gorgious apparel , their costly entertainments , their power and greatness ; but their fears of being depressed by superiors , jusled by equals , undermined by inferiors , are hidden from us . Therefore the temptation was dexteroufly managed by the devil , in that he shewed him the Kingdoms of the World and the glory thereof . Temptations of the right hand are more dangerous than those of the left hand . 2. He sheweth the bait , before he offereth the temptation , that the World might speak for him , before he spake for himself ; and prepared the mind of Christ by this bewitching object before he cometh , either with his offer or demand : and then afterwards before he maketh his demand , he premiseth his offer , all these things will I give thee , the offer is made before the spiteful condition is mentioned . Observe the different methods of Christ and Satan : Satan maketh shew of glory first , but Christ of the Cross : Satan offereth the benefit before he seemeth to require the service , as here he doth first offer , and then ask ; but fallaciously , for indeed he requireth a present Act , but only promiseth a future compensation , I will give thee all these things . Christs telleth us the worst at first , Matth. 16. 24. If any man will come after me , let him deny himself , and take up his Cross and follow me . The issue sheweth the fraud of the tempter , and the misery of those poor deluded souls , who hearken to him . On the contrary , the sincerity of our Lord , and the happyness of those that obey him will soon appear . The devil will have all payed before he part with any thing , no Worship , no Glory . But I am carryed too far , my purpose was only to shew his dexterity and cunning , how he sets a colour upon sin , before he mentions it , by glorious promises , and the manifold pleasure and profit which comes by it . 3. He doth not seek to move him by naked Words , but by the sight of the thing it self . Objects move the senses , senses draw away the mind ; nor are they the Porters of the soul , so much as the corrupters , Ps. 119. 37. Turn away mine eyes from beholding vanity , and quicken thou me in thy way . If we let loose our senses without a guard , we soon contract a deadness of Heart . There is nothing so soon led away as the eye , it is the broaker between the Heart and the object ; the eye gazeth and the heart lusteth ; this is the window by which Satan hath crept in , and all manner of taint hath been conveyed into the soul. In the first sin , Eve was corrupted this way , Gen. 3. 6. And when the woman saw that the tree was good for food , and that it was pleasant to the eyes , &c. She took of the fruit thereof , and did eat . Gazing on the fruit with delight , her heart was insnared . We read of Potiphars Wife she cast her eyes on Ioseph , Gen. 39. 7. Achan Iosh. 7. 21. When I saw among the spoils a goodly Babylonish garment , and two hundred shekels of silver and a wedge of gold of fifty shekels weight , then I coveted them and took them . First he saw , then he coveted , then he took them , then he hid them , then Israel falls and he is attached by lot ; so it is said of Sechem and Dinah , Gen. 34. 2. He saw her , and took her , and lay with her , and defiled her . So of Sampson , Iudges 16. 1. He went to Gaza , and saw there an Harlot , and went in unto her . David was ensnared by his eyes , 2 Sam. 11. 2. From the roof he saw a woman washing her self , and the woman was very beautiful to look upon . Naboths Vineyard was ever in Ahabs eye , as being near his Palace , therefore he is troubled , and falls sick for it , 1 King. 21. 1 , 2. Now because so many have been betrayed by their senses , the devil taketh this way to tempt Christ , as knowing this is the next way to the heart . 4. He taketh him into an high Mountain , that he might look far and near , and see the more Provinces , Cities , and Kingdoms , to move him the more . The devil was sensible that small things were not to be offered to Christ , and therefore dresseth out the temptation in as glorious a manner as he can . The chapman of souls is grown thrifty of late , he doth not offer all the Kingdoms of the Earth , and the glory thereof , he knoweth that we will accept of less with thanks . The devil buyeth many at a very easie price , he needeth not carry them so high as the Mountain , they are contented with a little gain that is got by a fraudulent bargain in the shop : if we stand in our window , or at our doors , we meet with temptations enough to carry us away . He needeth not come with Kingdoms , or with the glory of all the World , thirty pence the price of a slave is enough to make Iudas betray his master , Matt. 26. 15. and the Prophet telleth us of some that will transgress for handfulls of Barley and pieces of Bread , Ezek. 13. 19. and those pretended Prophets too , making God the Author and maintainer of their lyes and deceits : and again of those that respect persons , whether Magistrates or Ministers , Prov. 28. 21. To have respect of persons is not good , for for a piece of bread will that man transgress : and another Prophet telleth us of those , that sell the poor for a pair of shooes , Amos 2. 6. and 8. 6. Those will take any price . And the Apostle saith of Esau , Heb. 12. 16. For one morsel of meat he sold his birth-right . So that the devil may abate a great deal of what he offered Christ : he need not say to such , you shall have all these things , nay hold you ! you shall have this petty gain , that slight pleasure and carnal satisfaction . It is a wonder to consider what small things make up a temptation to many yea to most . The World is so corrupt , that they will violate Conscience with a small hire . We are not tempted with great things , less will serve the turn . But the devil knew that small matters were no temptation to Christ , therefore he carryeth him to the Mountain , that he might see the glory of all the earth , to make the temptation the more strong . 5. He sheweth him the Kingdoms of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. 4. 5. In a moment of time , that circumstance is not to be passed over . When many objects and glorious come together of a sudden , they do the more surprize us . Therefore the more to affect Christ with the splendor of these things , and on a sudden to prevail upon him , which otherwise he was not likely to do , he did not represent the glory of these Kingdoms of the World to Christ , that he might see them one after another , but all together , that there might be less time for consideration , that so his mind might be the more blinded by the appearing splendor of the tempting object , and his heart the more captivated thereby . Diverse things seen in one view do more surprize us , than if viewed by a leisurely contemplation : alass ! We are sometimes overborn by the violence of a temptation , sometimes overtaken by the suddenness of it , Gal. 6. 1. Brethren , if one be overtaken in a fault , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconsiderately and suddenly surprized by a sin . We do many things preposterously and in haste , which we repent of by leisure . Thus the devil thought to surprize Christ , but he was aware of him . 6. In other temptations , the tempter doth only ask a thing to be done , but here he doth ask and promise things glorious , profitable and pleasing to carnal sense , and such as seem every way desirable . The offers of gain and glory are promised to the temptation . 7. He craveth but one thing , a very small thing , and this under the hope of the greatest advantage . One act of external adoration , easie to be performed , if Christ would but kneel to him , not as supream God , an inferiour adoration would have contented him ; yeild but a little , do but fall down and worship , it shall be enough . As the Heathens of old said to the Christians , Do but touch the Censer . The commendation of Gods servants was , that they had not bowed the knee to Baal , Rom. 11. 4. The devil knoweth , if he can get us to a little , he shall get us to more ; and the least reverence is too much to such an impure Spirit . Secondly , The Observations . I. Observe from that , Again the Devil taketh him ; That we must expect not only to be tempted , but to be often tempted . Satan hath both his wiles and darts , Eph. 6. 11 , 16. He sometimes assaulteth us with the one , sometimes with the other . Therefore , 1. Be not secure , but watch , and stand upon your defence . It is a careless Soul , that can sleep in so great a danger . There is yet a malicious tempting Devil alive , who would sift you as wheat , Luk. 22. 31. and somewhat within you , which would betray you to him if you be not wary ; and you may meet with such snares , as you have not yet met withal . 2. Be not overmuch troubled and dejected , if you be assaulted afresh . You must make your way to heaven almost every step by conflict and conquest . Remember your baptismal vow , the obligation of which ceaseth not , till your life be ended , and then you shall be out of Gun-shot and Harmes-way . Therefore still follow the Captain of your Salvation , wherever he leadeth you . The more Trials , the more Glory . 3. Avoid rash Judgment and Censure , if the same happen to others . Pyrates do not use to set upon an empty Vessel . The best are most assaulted . God permitteth it for their Trial , and Satan hath the greatest spight at them . II. Observe , That the more grievous temptations follow the lighter ones , and the last assaults and trials are usually the greatest . This is so , if you respect either the dexterity and cunning of the Tempter , represented before , or the foulness of the Temptation , viz. to Idolatry . The best of Gods Children may be tempted to the most execrable sins . Thus usually doth Satan reserve his worst assaults for the last , and his last temptation is commonly the sorest . Dying Beasts bite shrewdly : so Satan rageth most , when he hath but a short time . Therefore since our warfare is not over , let us prepare for the worst brunt , and the last efforts of Satan . If God will crown us fighting , we have no cause to complain . Many of Gods servants , whom he could not draw to Worldliness , Sensuality , or Vain-glory in their Life-time , he will seek to inject blasphemous thoughts into their Minds at last . But though it be grievous , be not dismayed , your Conquest is sure and near . III. Observe , The World and Worldly things are the bait and snare , which the Tempter offereth to Christ and his followers . As here when he would make his last onset upon Christ , he sets before him the Kingdoms of the world , and the glory of them , as the matter of the Temptation . 1. There are three Enemies of our Salvation , the Devil , the World , and the Flesh , they are reckoned up together , Eph. 2. 2 , 3. Wherein in time past ye walked according to the course of this world , according to the prince of the power of the air , the spirit that now worketh in the children of disobedience . Among whom also we all had our conversation in times past , in the lusts of our flesh , fulfilling the desires of the flesh and of the mind . The Devil is the deceiver and grand Architect of all wickedness ; the Flesh is the Principle that he worketh upon , or that rebelling faculty within us , that would be pleased before God ; the World is the bait , by which the devil would deceive us , and steal away our hearts from God , for it suiteth with our fleshly appetites and desires . More distinctly , that Satan is an enemy appeareth from his name , that signifieth an Adversary , and in many places of Scripture he is so called , as Matth. 13. 25. While men slept , the enemy came and sowed tares among the wheat , compared with the 39th . verse , The enemy that sowed them is the Devil ; he is the great Enemy to God and Man , 1 Pet. 5. 8. Your adversary the Devil like a roaring Lyon walketh about , &c. The Flesh is an Enemy , yea our greatest Enemy , for it warreth against the soul , 1 Pet. 2. 11. Abstain from fleshly lusts , which war against the soul. If you indulge the Flesh , you are willing to lose your Souls . Yea it warreth against the Spirit , or better part , as contrary to it , Gal. 5. 17. For the flesh lusteth against the spirit , and the spirit against the flesh : Other things could do us no harm without our own flesh : We are tempted to Sin by Satan , encouraged to sin by the Example and Custom of the World , but enclined to Sin by our own Flesh. The World is an Enemy of our Salvation , as well as the Devil and the Flesh , all the other Enemies get strength by it ; by the bait of worldly things the devil pleaseth the flesh ; we are in continual danger of being everlastingly undone by it . Whosoever is a Lover of the World is presumed to be a professed Enemy of God , Iam. 4. 4. Know ye not that the friendship of the world is enmity with God ; whosoever will be a friend of the world is the enemy of God. 1 Ioh. 2. 15. If any man love the world , the love of the father is not in him . It is an Enemy , because it keepeth us from God , who is our chief good , and the enjoyment of him among his blessed ones , which is our last end . There is a neglect of God , and heavenly things , where the world prevaileth . 2. The devil maketh use of the world to a double end . 1. To divert us from God and Heavenly things , that our Time , and Care , and Thoughts may be wholly taken up about things here below , Luk. 12. 19. Soul , thou hast much goods laid up for many years , take thine ease , eat , drink , and be merry . Phil. 3. 19 , 20. They mind earthly things . But our conversation is in heaven . These are perfectly opposite . Some are of the world , and speak of the world , and wholly mind the world , and are governed by the spirit of this world ; seldom look higher , or very coldly and slightly . Thus that which should be thought of in the first place , is scarce thought of at all . But remember , he doth but offer you worldly things to deprive you of heavenly . 2. To draw us to some open sin for the worlds sake , as here he tempted Christ to Idolatry , and Demas to defection from the Faith , 2 Tim. 4. 10. Demas hath forsaken us , having loved this present world . Others to some carnal , fraudulent , oppressive course , whereby they are spotted by the World. The whore of Babylon propoundeth her Abominations in a golden cup , Rev. 17. 4. and the great motive here is , All this will I give thee . Though the Devil cometh not in Person to us with his offers , he doth by his Instruments , as Balak when he sent to Balaam to curse the Israelites , he promised him great rewards , Numb . 22. 17. I will promote thee unto very great honour , and I will do whatsoever thou sayest unto me , Come therefore , I pray thee , curse me this people . So when he doth intice you by the motions of your own hearts to any thing that is unlawful , to falshood , deceit , or unjust gain , or to get and keep wealth by any base or unjust means , or doing something , that is base , and unworthy of your Religion . 3. I Observe , that Temptations from the world may prevail with us . Satan maketh use of a twofold Artifice . The one is to greaten the worldly Object , the other is to make us large promises of success , happiness , and contentment in our evil enterprizes . 1. He useth this sleight here , he doth in the most inticing manner lay the world before Christ as a splendid object , to greaten it in Christs Thoughts and apprehensions . Therefore when we begin to magnifie the Riches , Pomp and pleasures of the World , the devil is at our Elbow , and we are running into the snare . And therefore if we begin to say , happy is the people that is in such a case , it is time to correct our selves and say , yea happy is the people whose God is the Lord , Psal. 144. 15. Take heed the devil doth not gain this advantage over you , to make you follow the world with the greatest earnestness , and spiritual and heavenly things in a slight and overly manner . Esteem , desires , resolutions of worldly Greatness , though not upon base conditions , begin the Temptation . You think it is a fine thing to live in Pomp , and at ease , to swim in pleasures , and begin to resolve to make it your business . The devil hath you upon the hip , it is a hour of Temptation . 2. His next course is to make large offers and promises by his instruments , or your own thoughts , that though you neglect God and Heaven , and do engage in some sinful course , you shall do well in the world , and enjoy full satisfaction . There is a double evil in Satans Offers and Promises . 1. They are false , and fallacious . All these things will I give thee . Satan maketh fair offers of what he cannot perform : He promiseth many things , but doth only promise them : he offereth the Kingdomes of the world to Christ , but cannot make good his word ; he sheweth them to Christ , but cannot give them . And this is the devils wont , to be liberal in promises , to fill the minds of those that hearken to him with vain hopes , as if he could transfer the Riches and Honours of the world to whom he pleaseth , whereas they are shamefully disappointed , and find their ruine in the very things , in which they sought their Exaltation , and their projects are crossed , for the earth is the Lords , and the fulness thereof , 1 Cor. 11. 26. 2. All the devils offers , and promises have a spightful condition annexed . He pretendeth to give , but yet selleth at the dearest rates . It is but a barter and exchange ; a flat bargain , but no gift . He must have our souls , God is dishonoured , his Laws broken , his Spirit grieved . The devil staineth his grant with unjust covenants , and exacteth more than the thing is worth . Two wayes then must we defeat the Temptation . 1. Not believing his Promises , that I must be beholding to sin to make me happy . Those that by unlawful means get up to honour and wealth , seem to have accepted the devils offer , they think he is Lord of the world , and all the Kingdoms and the Glory thereof . Do not look upon wealth as the devils gift , as a thing to be gotten by fraud , flattery , corruption , bribery : alas ! it is put into bags with holes , Haggai 1. 6. It is called the deceitfulness of riches , Matth. 13. 22. They promise that contentment and happiness , which they cannot give . There is sure dependance on the Lord's , but none on Satans promises . Young men that are to begin the world , take up this resolution , take what God sendeth , but resolve never to take wealth out of Satans hands ; what God sendeth in the fair way of his Providence by his blessing on your lawful endeavors , Prov. 10. 4. The hand of the diligent maketh rich . And Ver. 22. The blessing of the Lord it maketh rich , and he addeth no sorrow with it . When you deal righteously , and do not barely heap up treasure to your selves , but seek to grow rich towards God , to subordinate all to heaven , and a better pursuit : otherwise God can find a moth and a thief for your Estates . 2. The other way is , to consider , what a sad bargain you make by gratifying the devil , and hearkning to his Counsel . Matth. 16. 26. What is a man profited , if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? A man never gets any thing with Satan , but he shall lose that which is more precious : he never maketh a proffer to our advantage , but to our loss and hurt . Follow the world as hard as you can , lie , cosen , cheat , and you shall be rich ; put the case it is so , but I must lose my soul , not in a natural , but legal sense ; Iob 27. 8. What is the hope of the hypocrite though he hath gained , when God taketh away his soul ? He hath far better things from us , then we have from him ; a Birth-right for a mess of Pottage , the hopes of Heaven for an opulent condition here below . The Bird buys the Fowlers bait at a dear rate , when his life must go for it . Thy soul must be lost , which all the Gold and Silver in the world cannot redeem and recover . 4. I observe again , that Christ by his refusal hath taught us to tread the world under our feet , and all the glory of it should be an uneffectual and cold motive to a sanctified soul. If we have the same Spirit that was in Christ , it will be so . All the Kingdoms of the World and the Glory of them was far too little to make up a Temptation to him . A mortified heart will contemn all this in comparison of our duty to God , and the comfort of a good Conscience , and the Hopes of Glory . Surely they have not the Spirit of Christ , who are taken with small things , with a Babylonish Garment , or some petty Temptation . USES . The Use is to teach us how to counter-work Satan . 1. Since he worketh upon the fleshly mind , we are to be mortified and grow dead to the world . We profess Faith in a Crucified Lord , we must be like him , Crucified as he was Crucified ; then shall we glory in the Cross of Christ , when we feel the vertue of it , and are planted into the likeness of it , Gal. 6. 14. God forbid that I should glory , save in the cross of our Lord Iesus Christ , by whom the world is crucified unto me , and I unto the world . Grow more dead to the Riches , Honour , Pomp , Pleasure , the Favour , Fear , Love , Wrath , Praise and Dispraise of Men , that we may readily deny these things , so far as opposite to the Kingdom of Christ , or our duty to God , or as they lessen our Affections to him . We die as our esteem of those things doth decay ; till the mans temper be altered there is no hope to prevail by Argument : onely they that are made partakers of a divine Nature do escape the corruption that is in the world through Lust. 2. Since he worketh by Representation and Promise , you must be prepared against both . 1. As he worketh by Representation , or the fair shew and splendid Appearance of worldly things , you must check it . ( 1. ) By considering the little subsistance and reality that is in this fair appearance , 1 Cor. 7. 31. The fashion of this world passeth away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is but a draft , an empty Pageantry ; so it is called , Psal. 39. 6. Avain shew ; an Image , shadow , or dream , that vanisheth in a trice . So Prov. 23. 5. Wilt thou set thine eyes upon that which is not ? It was not a-while ago , and within a little while it will not be again , at least to us it will not be , we must shortly bid good night to all the World , 1 Pet. 1. 24. All flesh is grass , and the glory thereof as the flower of the grass . David saith Psal. 119. 86. I have seen an end of all perfection . It is good often to intermingle these serious thoughts of the frailty of all sublunary injoyments , to keep us modest in what we have , or desire to have , that we may not be blinded with the delusions of the Flesh , and inchanted with an admiration of worldly Felicity . ( 2. ) As the devil seeketh to open the eye of sense , so must we open the eye of Faith , 2 Cor. 4. 18. We look not at the things which are seen , but at the things which are not seen ; for the things which are seen are temporal , but the things which are not seen are eternal . Things unseen must be every day greatened in our Eyes , that all our pursuit after things seen may be subordinated to our desires of , and labour after things unseen . There we must see the greatest Reality , or else we have not the true Christian Faith , Heb. 11. 1. Faith is the substance of things hoped for , and the evidence of things not seen . It is such an evidence of the worth and reality of the unseen Glory , as draweth off the heart from things seen , which are so pleasing to the flesh ; Faith sets it before the eye of the soul in the Promises of the Gospel , Heb. 6. 18. Who have fled for refuge to lay hold upon the hope set before us . Heb. 12. 2. Who for the joy that was set before him , endured the cross , &c. 2. As he dealeth with us by Promise . Every thing we hope to get by sin is a kind of promise or offer of the devil to us : As suppose by unconscionable dealing in our Calling . Here consider two things , 1. The falsity of the Devils Promises . 2. The truth and stability of Gods Promises . 1. The falsity of Satans Promises . Either he giveth not what he promised , as he promised our first Parents to be as Gods , Gen. 3. 5. Ye shall be as Gods. And what ensued , Psal. 49. 12. Man that is in honour and understandeth not is like the beasts that perish , degraded to the Beasts , as the brutish and bestial nature prevailed in him when he fell from God. Or else , if we have them , we were better be without them ; we have them with a Curse , with the loss of better things , Ier. 17. 13. Oh Lord ! all that forsake thee shall be ashamed , and they that depart from me shall be written in the earth . They are condemned to this felicity , we have them with stings of Conscience , Matth. 27. 4 , 5. I have sinned , in that I have betrayed innocent blood , and he cast down the pieces of silver in the Temple , and went and hanged himself ; which are most quick and sensible when we come to dye , Ier. 17. 11. He that getteth riches , and not by right , shall leave them in the midst of his dayes , and at his end shall be a fool . Now rise up in Indignation against the Temptation , shall I fell my birthright ? Lose my fatness to rule over the trees ? As the olive Tree in Iotham's Parable , Iudges 9. 9. 2. The Sufficiency and Stability of Gods Promises . ( 1. ) Sufficiency : Gen. 17. 1. I am the almighty God , walk before me and be thou perfect . 1 Tim. 4. 8. Godliness is profitable for all things , having the promise of the life that now is , and of that which is to come : of heaven and of Earth , Mat. 6. 33. Seek ye first the kingdom of God , and the righteousness thereof , and all these things shall be added to you . It may be you have less than those that indulge themselves in all manner of shifts and wiles , but you shall have enough , not to be left wholly destitute , Heb. 13. 5. He hath said , I will never leave thee , nor forsake thee . And you shall have it with contentment , Prov. 15. 6. In the house of the righteous is much treasure , but in the revenues of the wicked is trouble . And better is a little with righteousness then great revennes with sin , Prov. 16. 8. And you have it so as not to lose other things . ( 2. ) Stability , 2 Cor. 1. 20. All the promises of God in him are yea , and in him Amen . And Heb. 6. 18. That by two immutable things , in which it was impossible for God to lye , we might have strong consolation , &c. Psal. 119. 111. Thy testimonies have I taken as an heritage for ever ; they are the rejoycing of my heart . 4. Observe [ Fall down ] The Pride of the Devil : he sinneth from the beginning , 1 Ioh. 3. 8. The sin of Pride was fatal to him at first , and the cause of those Chains of darkness in which now he is held : yet still he sinneth the same sin , he requireth Adoration , and would be admitted into a Partnership of Divine Worship . He obtained it from Pagans and Idolaters , not from Christ. The Angel deprecates and detests it , Rev. 19. 10. And I fell at his feet , to worship him , and he said unto me , see thou do it not , for I am thy fellow servant , and of thy brethren , that have the testimony of Iesus ; worship thou God. So Rev. 22. 9. I fell down to worship before the face of the angel , that shewed me these things , and he said to me , see thou do it not , for I am thy fellow servant , and of thy brethren the prophets , and of them that keep the sayings of this book ; worship God. Paul when the Priests at Lycaonia were about to sacrifice to him , Acts 14. 14 , 15. When the Apostles heard of it , they rent their clothes , and run in among the people , crying out , and saying , Sirs , why do you these things ? we also are men of like passions with you , and preach unto you , that ye should turn from these vanities unto the living God. But the evil Angels they are apt to invade the right of God. SERMON . VI. MATTH . 4. 10. Then saith Iesus unto him , Get thee hence Satan , for it is written , Thou shalt worship the Lord thy God , and him onely shalt thou serve . THirdly , Christ's Answer and Reply , which is double . I. By way of Rebuke , Defiance , and bitter Reprehension . Get thee hence Satan . II. By way of Confutation . For it is written , &c. 1. The Rebuke sheweth Christs Indignation against Idolatry , Get thee hence Satan . This was not to be endured . Twice Christ useth this form of Speech , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Satan tempting him to Idolatry here , and when his servant disswaded him from suffering , Mat. 16. 23. Get thee behind me satan , for thou art an offence to me , for thou savourest not the things that be of God , but those that be of men . This suggestion intrenched or touched upon the Glory of God , the other upon his love to Mankind , and Christ could endure neither ; Satan is commanded out of his Presence with Indignation . The same zeal we see in his servants , in Moses in case of Idolatry , Exod. 32. 19. He brake the Tables : So in case of contradiction to the Faith of Christ , Paul taketh up Elimas , Acts 13. 10. O full of subtilty and all mischief ! thou child of the devil ! thou enemy of all righteousness ! wilt thou not cease to pervert the right ways of the Lord ? Open Blasphemy must be abhorred , and needeth not onely a Confutation but a Rebuke . Besides , it was an impudent demand of Satan to require Adoration from him , to whom Adoration is due from every Creature ; to ask him to bow down before him , to whom every knee must bow : and therefore a bold temptation must have a peremptory Answer . There is no mincing in such cases . It is no way contrary to that Lenity that was in Christ ; and it teacheth us in such open cases of Blasphemy and downright sin , not to parley with the Devil but to defie him . 2. By way of Confutation , for it is written thou shalt worship the Lord thy God , and him only shalt thou serve . Where observe , 1. Christ answereth to the main point , not to by matters . He doth not dispute the devils title , nor debate the reality of his promises ; to do this would tacitly imply a likeing of the temptation . No but he disproveth the evil of the suggestion from this unclean and proud spirit : A better answer could not be given unto the tempter . So that herein we see the Wisdom of Christ ; which teacheth us to pass by impertinent matters , and to speak expresly to the cause in hand in all our debates with Satan and his instruments . 2. He citeth Scripture , and thereby teacheth , that the Word of God laid up in the heart and used pertinently , will ward off the blows of every temptation . This weapon Christ used all along with success , and therefore it is well called , the Sword of the spirit , Eph. 6. 17. It is a sword and so a weapon both offensive and defensive , Heb. 4. 12. The Word of God is quick and powerful , sharper then any two edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts , and intents of the heart . And a sword of the spirit , because the spirit is the Author of it , 2 Pet. 1. 21. Holy men of God spake , as they were moved by the Holy Ghost , he formed and fashioned this weapon for us ; and because its efficacy dependeth on the spirit , who timously bringeth it to our remembrance , and doth enliven the word and maketh it effectual . Therefore it teacheth us to be much acquainted with the Lords written Word . The timely calling to mind of a word in Scripture is better than all other Arguments , a word forbidding or threatning such an evil , Psal. 119. 11. Thy word have I hid in my heart , that I might not sin against thee : pressing the practice of such a duty , when we are slow of heart , Psal. 119. 50. Thy word hath quickned me : or a word speaking encouragement to the soul exercised with such a Cross , Heb. 12. 5. Ye have forgotten the exhortation , which speaketh unto you as unto Children , my son ! despise not thou the chastening of the Lord , nor faint when thou art rebuked of him , Psal. 119. 92. Unless thy Law had been my delight , I should then have perished in mine affliction , still it breaketh the strength of the temptation whatsoever it be . 3. The words are cited out of the book of Deuteronomy . Indeed out of that book all Christs answers are taken , which sheweth us the excellency of that book . It was of great esteem among the Jews , and it should be so among all Christians , and it will be so of all that read it attentively . The Church could not have wanted it . 4. The places out of which it is cited are two , Deut. 6. 13. Thou shalt fear the Lord thy God , and serve him , and swear by his name . And again Deut. 10. 20. Thou shalt fear the Lord thy God , and serve him , and to him shalt thou cleave . Christ according to the Septuagint , thou shalt worship the Lord thy God and him only shalt thou serve . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only which is emphatical , seemeth to be added to the Text , but it is necessarily implyed in the words of Moses ; for his Scope was to bind the people to the fear and worship of one God. None was so wicked and prophane as to deny that God was to be feared and worshipped ; but many might think that either the Creatures , or the gods of the Gentiles might be taken into fellowship of this Reverence and Adoration , him is only him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is exclusive , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were left out . See the place , Deut. 6. 13 , 14. Thou shalt fear the Lord thy God , and serve him , and shalt swear by his name , ye shall not go after other gods , of the gods of the people , which are round about you . And in other places it is exprest , as 1 Sam. 7. 3. If you prepare your hearts unto the Lord , and serve him only . The devil excepts not against this Interpretation , as being fully convinced and silenced by it . And it is a known story , that this was the cause , why the Pagans would not admit the God of the Jews , as revealed in the Old Testament , or Christ as revealed in the New to be an object of Adoration , because he would be worshipped alone , all other Deities excluded . The gods of the Heathens were good-fellow-gods , would admit partnership , as common Whores are less jealous then the marryed Wife : though their Lovers went to never so many besides themselves , yet to them it was all one , whensoever they returned to them and brought their Gifts and Offerings . 5. In this place quoted by our Saviour there is imployed a distinction of inward and outward Worship . Fear is for inward Worship , serve is for outward Worship , and the Profession of the same . Fear in Moses is expounded Worship by Christ ; so Mat. 15. 9. compared with Isa. 29. 13. In vain do they Worship me , teaching for Doctrines the Commandments of Men , but in the Prophet it is their fear towards me is taught by the precepts of men . He that worshippeth , feareth and reverenceth what he worshippeth ; or else all his worship is but a complement and empty formality . So that the Fear of God is that reverence and estimation that we have of God , the serving of God is the necessary effect and fruit of it ; for service is an open Testimony of our reverence and worship . In this place you have worship and service , both which are due to God onely . But that you may perceive the force of our Saviours Argument , and also of this precept , I shall a little dilate on the word service , what the Scripture intendeth thereby . Satan saith , bow down and worship me : Christ saith , Thou shalt worship the Lord thy God , and him onely shalt thou serve . Under service , Prayer and Thanksgiving is comprehended , Isa. 44. 17. And the residue thereof he maketh a God , even his graven Image , and he falleth down unto it , and worshippeth it , and prayeth unto it , and saith , deliver me , for thou art my God. This is one of the external acts , whereby the Idolater sheweth the esteem of his heart , so Ier. 2. 27. saying to a stock , thou art my Father ; and to a stone , thou hast brought me forth . So under serving sacrifice is comprehended , 2 Kings 17. 35. Ye shall not fear other gods nor bow your selves to them , nor serve them , nor sacrifice to them . Again burning of Incense , Ier. 18. 15. My people have forgotten me , they have burnt Incense to vanity . Preaching for them , Ier. 2. 8. The Pastors also have transgressed against me , and the Prophets prophesied by Baal . Asking counsel of them , Hos. 4. 12. My people ask counsel at their stocks , and their staff declareth unto them , for the spirit of whoredoms hath caused them to err and they have gone a whoring from under their God. So building Temples , Altars , or other Monuments unto them , Hos. 8. 14. Israel hath forgotten his maker , and buildeth Temples , and 12. 11. Their Altars are as heaps in the furrows of the Fields . Erecting of Ministeries , or doing any ministerial work for their honour , Amos 5. 26. Ye have born the Tabernacle of your Moloch and Chiun your Images , the star of your God , which ye made to your selves . As God appointed the Levites to bear the Tabernacle , for Communion in the service of them , 1 Cor. 10. 18. Are not they that eat of the sacrifices partakers of the Altar ? ver . 21. Ye cannot drink the cup of the Lord , and the cup of devils ; ye cannot be partakers of the Lords Table , and of the Table of devils . So 2 Cor. 6. 16 , 17. what agreement hath the Temple of God with Idols ? In short , for it is endless to reckon up all which the Scripture comprehendeth under service , and gestures of reverence ; Exod. 20. 5. Thou shalt not bow down thy self to them , nor serve them : Bowing the knee ; 1 Kings 19. 18. I have left me seven thousand in Israel , which have not bowed the knee to Baal . Kissing them , Hos. 13. 18. They kiss the Calves . Lifting up the eyes , Ezek. 2. 15. He hath not lift up his eyes to the Idols of the house of Israel . Stretching out the hand , Psal. 44. 20. If we have stretched our hands to a strange God. So that you see all gestures of Reverence are forbidden as terminated to Idols . Thus strict and jealous is God in his Law , that we might not bow down and worship the Devil , or any thing that is set up by him . Doctrine , That Religious service , and Religious Worship is due to God only ; and not to be given to Saint , or Angel or any Creature . Thus Christ defeateth the devils temptation , and thus should we be under the awe of Gods Authority , that we may not yield to the like temptation , when the greatest advantages imaginable are offered to us . Here I shall shew I. What is Worship and the Kinds of it . II. I shall prove that Worship is due to God. III. Not only Worship but service . IV. That both are due to God alone . 1. What is Worship ? In the general , it implyeth these three things , an act of the Judgment , apprehending an excellency in the object worshipped ; an Act of the Will , or a readiness to yield it , sutably to the degree of excellency which we apprehend in it ; and an external Act of the body , whereby it is expressed . This is the general nature of worship , common to all the sorts of it . 2. The Kinds of it . Now Worship is of two kinds ; Civil and Religious . Religious worship is a special duty due to God , and commanded in the first Table . Civil Honour and Worship is commanded in the second Table . They are expressed by Godliness and Righteousness , 1 Tim. 6. 11. and Godliness and Honesty , 1 Tim. 2. 2. 1. For Religious worship . There is a twofold Religious worship ; one when we are right for the object , and do only worship the true God ; this is required in the first Commandment . The other when we are right for the means , when we worship the true God by such means as he hath appointed , not by an Image , Idol or outward representation . Opposite to this there is an evil Idolatrous sinful worship , when that which is due to the Creator is given to any Creature : which is primary or secondary . Primary when the Image or Idol is accounted God , or worshipped as such ; as the sottish Heathens do . Or secondary , when the Images themselves are not worshipped , as having any Godhead properly in themselves , but as they relate to represent , or are made use of in the Worship of him who is accounted God ; we shall find this done by the wiser Heathens , worshipping their Images , not as Gods themselves , but as intending to worship their gods in these and by these : so also among some who would be called Christians . Thus the representing the true God by Images is condemned , Deut. 4. 15 , 16 , 17. Take ye good heed unto your selves , for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb , out of the midst of the fire , lest ye corrupt your selves , and make you a graven Image , the similitude of any figure , the likeness of male or female . Again sinful Worship is twofold , more gross of Idols , representing false gods , called worshipping of devils ; or more subtil , when worship is given to Saints or Holy men , Acts 10. 25 , 26. As Peter was comming in Cornelius met him , and fell down at his feet , and worshipped him . But Peter took him up , saying , stand up , I my self also am a man , Acts 14. 14 , 15. Paul and Barnabas when they heard this , rent their clothes , and ran in among the people , crying out and saying , Sirs ! why do you these things we also are men of like Passions with you , &c. Or to Angels Rev. 22. 8. When Iohn fell at the Angels feet to worship him , he said , see thou do it not , for I am thy fellow servant , and of thy brethren the Prophets . 2. Civil Worship is when we give men and Angels due Reverence , and 1. With respect to their stations and relations , whatever their qualifications be , as to Magistrates , Ministers , Parents , great Men ; We are to Reverence and Honour them according to their degree and quality ; according to the fifth Commandment , Honour thy Father and thy Mother , 1 Thess. 5. 13. and to esteem them very highly in Love for their works sake . Or , 2. A reverential worshipping or esteeming them for their qualifications of Wisdom and Holiness , Acts 2. 47. Good men had favour with all the people . Such respect living Saints get , such Angels may have , when they appear , Gen. 18. 2. Abraham bowed himself towards the ground , and Gen. 19. 1. Lot rose up to meet them , and bowed himself with his face towards the ground . Now whether the worship be Civil or Religious , may be gathered by the circumstances thereof ; as if the Act , End or other circumstances be Religious , the action or worship it self must be so also . It is one thing to bow the knee in salutation , another thing to bow in Prayer before an Image . II. That worship is due to God. These two notions live and dye together ; that God is , and that he ought to be worshipped . It appeareth by our Saviours reasoning , Iohn 4. 24. God is a spirit and they that worship him must worship him in spirit , and in Truth . He giveth directions about the manner of worship , but supposeth it , that he will be worshipped . When God had proclaimed his name and manifested himself to Moses , Exod. 34. 8. Moses made hast , and bowed himself and worshipped . It is the crime charged upon the Gentiles , that when they knew God , they glorified him not as God , Rom. 1. 21. They knew a divine power , but did not give him a worship at lest competent to his nature . God pleadeth his right , Mal. 1. 6. If I be a Father where is mine honour ? If I be a master where is my fear ? And God who is the common Parent , and absolute Master of all must have both a Worship and Honour , in which Reverence and Fear is mixed with Love and Joy. So that if God be worship is certainly due to him . They that have no worship , are as if they had no God. The Psalmist proveth Atheism by that , Psal. 14. 1. The fool hath said in his heart there is no God , and ver . 4. They call not upon God. The acknowledgement of a King doth imply subjection to his Laws ; so doth the acknowledgment of his God imply a necessity of worshipping him . III. That both Worship and Service is due to God , him shalt thou worship , and him shalt thou serve . The worship of God is both Internal and External : The Internal consisteth in that Love and Reverence , which we owe to him ; the External in those offices and duties , by which our honour and respect to God is signified and expressed . Both are necessary , both believing with the heart , and confession with the Mouth ; Rom. 10. 9 , 10. If thou shalt confess with thy mouth the Lord Iesus , and shalt believe in thy heart that God raised him from the dead , thou shalt be saved . For with the heart man believeth unto Righteousness , and with the mouth confession is made unto salvation . The soul and life of our Worship and Godliness lyeth in our Faith , Love , Reverence , and Delight in God above all other things : the visible expression of it is in Invocation , Thanksgiving , Prayers and Sacraments , and other Acts of outward Worship . Now it is not enough , that we own God with the Heart , but we must own him with the Body also : In the Heart , serve the Lord with fear , and rejoyce with trembling , Psal. 2. 11. Such as will become the Greatness and Goodness of God ; with outward and bodily worship you must now own him , in all those prescribed duties in which these Affections are acted . The spirit must be in it , and the body also . There are two extreams , some confine all their respect to God to bodily worship , and external Forms , Mat. 16. 8. This people draweth nigh unto me with their mouth , and honoureth me with their lips ; but their hearts are far from me . They use the external Rites of worship ; but their Affections are no way suited to the God whom they Worship . It is the Heart must be the principal and chief Agent in the business , without which it is but the carcass of a duty without the life and the soul. The other Extream is , that we are not called to an external bodily worship under the Gospel ; why did he then appoint the Ordinances of Preaching , Prayer , Singing of Psalmes , Baptisme , and the Lords Supper ? God that made the whole man , body and soul , must be worshipped of the whole man. Therefore besides the inward Affections , there must be external Actions , whereby we express our Respect and Reverence to God. IV. That both these , Religious Worship and Service are due to God alone . I prove it by these Arguments . 1. Those things which are due to God as God , are due to him alone , and no Creature without Sacriledge can claim any part and fellowship in that Worship and Adoration , neither can it be given to any Creature without Idolatry : but now Religious worship and service is due to God as God , he is thy Lord , and worship thou him , Psal. 45. 11. Our worship and service is due to him , not onely for his supereminent Excellency ; but because of our Creation , Preservation and Redemption . Therefore we must worship and serve him , and him onely ; Isa. 42. 8. I am the Lord , that is my name , and my glory will I not give to another , nor my praise to graven Images . God challengeth it as Jehovah , the great self-being , from whom we have received Life and Breath , and all things . This Glory God will not suffer to be given to another . And therefore the Apostle sheweth the wretched estate of the Galatians , Chap. 4. 8. When ye knew not God , ye did service to them , that by nature are no Gods ; that is , they worshipped for Gods those things , which really were no Gods. There is no kind of Religious worship or service , under any name whatsoever , to be given to any Creature , but to God only ; for what is due to the Creator as Creator , cannot be given to the Creature . 2. The nature of Religious worship is such , that it cannot be terminated on any Object , but God ; for it is a profession of our Dependance and Subjection . Now whatever invisible Power this worship is tendered unto , must be Omniscient , Omnipresent , Omnipotent . Omniscient who knowes the Thoughts , Cogitations , secret purposes of our heart , which God alone doth , 1 King. 8. 39. Give unto every one according to his ways , whose heart thou knowest ; for thou , even thou onely knowest the hearts of all the children of Men. It is Gods Prerogative to know the inward motions and thoughts of the heart , whether they be sincere or no in their professions of dependance and subjection . So Omnipresent , that he may be ready at hand to help us and relieve us , Ier. 23. 23 , 24. Am I a God at hand , and not a God afar of ? can any hide himself in secret places , that I shall not see him ? saith the Lord , do not I fill heaven and earth ? saith the Lord. The Palace of Heaven doth not so confine him and inclose him , but that he is present every where by his essential presence , and powerful and efficacious Providence . Besides Omnipotent , Psal. 57. 2. I will cry unto God most high , unto God who performeth all things for me . Alass ! what a cold formality were prayer , if we should speak to those that know us not , and who are not near to help us , or have no sufficiency of power to help us ? Therefore these professions of dependance and subjection must be made to God alone . 3. To give Religious Worship to the Creatures , it is without command , without promise , and without Examples , and therefore without any Faith in the Worshipper , or acceptance of God. Where is there any command or direction , or approved example of this in Scripture ? God will accept onely what he commanded ; and without a promise it will be unprofitable to us ; and it is a superstitious Innovation of our own , to devise any Religious Worship , for which there is no example at all , whereby it may be recommended to us . Certainly no Action can be commended to us as Godly , which is not prescribed of God , by whose Word and Institution every Action is sanctified , which otherwise would be common ; and no Action can be profitable to us , which God hath not promised to accept , or hath accepted from his people . But giving Religious worship to a Creature is of this Nature . 4. It is against the express command of God , the Threatning of Scripture , and the Examples recorded in the Word . Against express command of God , both the first , and second Commandments , the one respecting the Object , the other the Means . That we must not serve other Gods , nor go after them , nor bow down unto them . It is against the Threatnings of the Word in all those places , where God is said to be a Iealous God. God is said to put on jealousie as a cloke , Isa. 59. 17. That is the upper and outmost Garment . He will be known , and plainly profess himself to be so . So Exod. 34. 14. The Lord , whose name is jealous , is a jealous God. Things are distinguished from the same kind by their Names , as from different kinds by their Natures . Now from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God will be distinguished by his Jealousie , that he will not endure any partners in his Worship . It is against Examples , Rev. 19. 10. and 22. 8. When I had heard , and seen , I fell down to worship before the feet of the Angel , which shewed me these things . And he said unto me , see thou do it not , &c. the Argument is , I am thy fellow-servant , and of thy brethren the prophets , and of them which keep the sayings of this book worship God. USE . 1. To condemn those , who do not make conscience of the Worship of God. There are an irreligious sort of Men , that never call upon him , in publick , or in private ; in the Family , or in the Closet ; but wholly forget the God that made them , at whose expence they are maintained and kept . Wherefore had you reasonable Souls , but to praise , honour and glorifie your Creator ? Surely if God be your God , that is , your Creator and Preserver , the duty will presently fall upon you , thou shalt worship the Lord thy God. If you believe there is a God , why do not you call upon him ? the neglect of his worship argueth doubting thoughts of his Being . For if there be such a supream Lord , to whom one day you must give an account , how dare you live without him in the World ? all the Creatures glorifie him passively , but you have a heart and a tongue to glorifie him actually . Man is the mouth of the Creation , to return to God the praise of all that Wisdom , Goodness and Power , which is seen in the things that are made . Now you should make one among the worshippers of God. An Heathen could say , si essem luscinia , &c. Are you a Christian , and have such advantages to know more of God ? And will you be dumb and tongue-tyed in his praises ? 2 , To condemn the Idolatry of the Papists , Synesius said , that the Devil is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he rejoyceth in Idols . Here we see , what was the upshot of his Temptations , even to bring men to worship and bow down before something that is not God. Herein he was gratified by the Heathen Nations , and no less by the Papists ; witness their worshipping of Images , their Invocation of the Virgin Mary , and other Saints , the adoring before the Bread in the Eucharist , &c. I know they have many Evasions , but yet the stain of Idolatry sticketh so close to them , that all the water in the Sea will not wash them clean from it . This Text clearly stareth them in the face , Thou shalt worship the Lord thy God , and him onely shalt thou serve . Not Saints , not Angels , not Images , &c. They say Moses onely said , and Christ repeateth it from him , Thou shalt worship the Lord thy God , but not onely , so that the last clause is restrictive , not the first ; but some worship may be given to the creature . Civil we grant but not Religious , and Worship is the most important word . They distinguish of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the devil demanded of Christ onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fall down and worship me , not as the supream Author of all Gods Gifts , but as subordinate ; all these things are delivered unto me ; but then Christs words were not apposite to refute the Tempters Impudency . Besides , for the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the words are promiscuously used ; so their distinction of Absolute and Relative Worship , besides that they are groundless , they are unknown to the Vulgar , who promiscuously give Worship to God , Saints , Images , Relicts . Some of the Learned of them have confessed this abuse and bewailed it ; Espencaeus a Sorbonist , Are they well and godly brought up , who being children of an hundred year old , that is , ancient Christians , do no less attribute to the Saints , and trust in them , than to God himself , and that God himself is harder to be pleased and intreated than they ? So George Cassander ; This false pernitious Opinion is too well known to have prevailed among the Vulgar , while wicked men , persevering in their naughtiness , are perswaded , that only by the Intercession of the Saints , whom they have chosen to be their Patrons , and worship with cold and prophane Ceremonies , they have pardon and Grace prepared them with God ; which pernicious Opinion , as much as was possible , hath been confirmed by them by lying Miracles : and other men , not so evil , have chosen certain Saints to be their Patrons and Helpers , have put more confidence in their Merits and Intercession , than in the Merits of Christ , and have substituted into his place the Saints & Virgin Mother . Ludovicus Vives ; There are many Christians , which worship Saints both Men and Women , no otherwise than they worship God ; and I cannot see any difference between the opinion they had of their Saints and that the Gentiles had of their Gods. Thus far he , and yet Rome will not be purged . 3. Use is to exhort us to worship and serve the Lord our God , and him onely . 1. Let us worship him . Worship hath its rise and foundation in the heart of the worshipper , and especially Religious worship , which is given to the All-knowing God. Therefore there must we begin , we must have high thoughts , and an high esteem of God. Worship in the Heart is most seen in two things , Love and Trust. Love , Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy might . We worship God , when we give him such a Love as is superlative and transcendental , far above the love that we give to any other thing ; that so our respect to other things may give way to our respect to God. The other Affection whereby we express our esteem of God is Trust ; This is another Foundation of worship , Psal. 62. 8. Trust in the Lord at all times , pour out your hearts before him . Well then , inward Worship lyeth in these two things , delightful Adhaesion to God , and an intire dependance upon him . Without this Worship of God we cannot keep up our service to him . Not without delight , witness these Scriptures , Iob 27. 10. Will he delight himself in the almighty ? will he alwayes call upon God ? Isa. 43. 22. But thou hast not called upon me , O Iacob , but thou hast been weary of me , O Israel ! They that love God and delight in him , cannot be long out of his Company , they will seek all occasions to meet with God ; as Ionathan and David , whose souls were knit to each other . So for dependance and Trust , it keepeth up service , for they that will not trust God , cannot be long true to him ; Heb. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God. They that distrust Gods Promises , will not long hold out in Gods way ; for dependance begets observance : when we look for all from him , we will often come to him , and take all out of his hands , and be careful how we offend him and displease him . What maketh the Christian to be so sedulous and diligent in duties of worship ? so awful and observant of God ? his All cometh from God , both in life natural , and spiritual . In life natural , Psal. 145. 15 , 16 , 17 , 18. The eyes of all things wait on thee , and thou givest them their food in due season . Thou openest thy hand , and satisfiest the desire of every living thing , &c. The Lord is nigh unto all them that call upon him , to all that call upon him in truth . He will fulfil the desire of them that fear him , he will hear their cry , and will save them . The Lord preserveth all them that love him . Implying , That because their eyes are to him the Author of all their blessings , therefore they call upon him and cry to him . 2. Serve him . That implyeth external Reverence and Worship . Now we are said to serve him , either with respect unto the duties which are more directly to be performed unto God , or with respect to our whole Conversation . ( 1. ) With respect unto the duties which are more directly to be performed unto God ; such as the Word , Prayer , Praise , Thanksgiving , Sacraments . Surely these must be attended upon , because they are Acts of love to God , and Trust in God ; and these holy Duties are the ways of God , wherein he hath promised to meet with his people , and hath appointed us to expect his Grace , and therefore they must not be neglected by us . Therefore serve him in these things , for Mar. 4. 24. With what measure ye mete , it shall be measured to you . It is a rule of commerce between us and God. ( 2. ) In your whole Conversation , Luk. 1. 74 , 75. That we might serve him without fear , in holiness and righteousness before him all the dayes of our life . A Christians conversation is a continual Act of Worship ; he ever behaveth himself as before God , doing all things , whether they be directed to God or Men , out of love to God , and fear of God , and so turneth second Table duties into first Table duties . Pure religion , and undefiled before God and the Father is this , to visit the fatherless and the widows in their affliction , and to keep himself unspotted from the world , Iam. 1. 27. Eph. 5. 21. 22. Submitting your selves one to another in the fear of God. And next verse , Wives submit your selves , unto your own husbands as unto the Lord. So Alms are a Sacrifice , Heb. 13. 16. But to do good , and to communicate forget not ; for with such sacrifices God is well pleased . 3. Worship and serve God so , as it may look like Worship and service performed to God , and due to God onely , because of his Nature and Attributes . His Nature , Iohn 4. 24. God is a spirit , and they that worship him , must worship him in spirit and in truth . When Hearts wander , and Affections do not answer Expressions , is this like worship and service done to an All seeing Spirit . His Attributes ; Greatness , Goodness , Holiness . ( 1. ) His Greatness and glorious Majesty , Heb. 12. 28. Let us serve him acceptably , with Reverence and godly Fear . Then is there a stamp of Gods Majesty on the duty . ( 2. ) His Goodness and Fatherly Love , Psal. 100. 2. Serve the Lord with gladness , and come before his presence with singing . ( 3. ) His Holiness , 2 Tim. 1. 3. I thank God whom I serve from my forefathers , with pure conscience . 2 Tim. 2. 22. With them that call on the Lord out of a pure heart . SERMON . VII . MATTH . 4. 11. Then the Devil leaveth him , and behold angels came , and ministred unto him . IN these words you have the Issue , and close of Christ's Temptations . The Issue is double . I. In respect of the Adversary . II. In respect of Christ himself . I. In respect of the Adversary ; then the devil leaveth him . II. In respect of Christ himself , Behold , angels came and ministred unto him . I shall consider in both , the History and the Observations . First , The History of it , as it properly belongeth to Christ : And there , 1. Of the first Branch , the Recess of Satan , then the devil leaveth him . 1. It was necessary to be known , that Christ had power to chase away the devil at his pleasure ; that as he was an instance of Temptations , so he might be to us a pattern of Victory and Conquest . If Satan had continued Tempting , this would have been obscured , which would have been an infringement of Comfort to us . The devil being overcome by Christ , he may be also overcome by us Christians , 1 Ioh. 5. 18. He that is begotten of God keepeth himself , and the wicked one toucheth him not . That is , he useth all care and diligence to keep himself pure , that the devil draw him not into the sin unto death , and those deliberate , scandalous sins which lead to it . Christ having overcome Satan in our name and nature , sheweth us the way , how to fight against him and overcome him . 2. Christ had a work to do in the Valley , and therefore was not alwayes to be detained by Temptations in the Wilderness . The Spirit that led him thither to be tempted , led him back again into Galilee to preach the Gospel , Luk. 4. 14. Iesus returned in the power of the spirit into Galilee . All things are timed and ordered by God , and he limiteth Satan how far and how long he shall tempt . 3. In Luke it is said , chap. 4. 13. He departed from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a season . He never tempted him again in this solemn way , hand to hand ; but either abusing the simplicity of his own Disciple , Mat. 16. 22 , 23. Then Peter took him , and began to rebuke him , saying , Be it far from thee Lord , this shall not be unto thee . But he turned , and said unto Peter , Get thee behind me Satan ! thou art an offence unto me : Or else by his Instruments , laying plots to take away his life ; as often , but especially in his passion , Luk. 22. 53. This is your hour , and the power of darkness . So Ioh. 14. 30. The prince of this world cometh and hath nothing in me . Satan shall joyn with the Iewes to destroy me , but they shall find nothing to lay to my charge ; nor indeed have they power to do me any hurt , but that in Obedience to my Fathers Will I mean voluntarily to lay down my life for sinners . So he had a permitted power over him , and was the prime instrumental cause of his sufferings ; set aside his voluntary condescension to be a Ransom for sinners , satan had not any power over him , or challenge against him . Well then , though he lost his Victory , he retained his Malice . 2. The second Branch , the access of the good Angels ; and behold the Angels came and ministred to him . There observe three things . 1. The Note of Attention , Behold ! the Holy Ghost would excite our Minds , and have us mark this , the Angels are alwayes at hand to serve Christ , but now they come to him in some singular manner ; some notable appearance there was of them , probably in a visible form and shape ; and so they presented themselves before the Lord to minister to him , as the devil set himself before him to molest and vex him . As Christs humiliation and humane nature was to be manifested by the devils comming to him , and tempting Assaults ; so the honour of his divine Nature by the Ministry of Angels , lest his temptations should seem to derogate from his Glory . When we read the story of his Temptations , how he was tempted in all parts like us , we might seem to take scandal , as if he were a mere man ; therefore his Humiliation is counter-ballanced with the special honour done to him ; he was tempted as man , but as God ministred unto by Angels . 2. Why they came not before the devil was departed ? I answer , ( 1. ) Partly to shew that Christ had no help but his own when he grapled with Satan . When the temptations were ended , then the good Angels came , least the Victory should seem to be gotten by their help and assistance . They were admitted to the Triumph , but they were not admitted to the Fight : they were not spectators onely in the conflict ( for the Battle was certainly fought before God and Angels ) but partners in the Triumph : they went away to give place to the Combate , but they come visibly to congratulate the Conqueror , after the battle fought , and the Victory gotten . Our Lord would alone foil the devil , and when that was done , the Angels came and ministred unto him . ( 2. ) Partly to shew us , that the going of the one is the coming of the other . When the devil is gone , the Angels come . Certainly it is true on the contrary , 1 Sam. 16. 14. The spirit of the Lord departed from Saul , and an evil spirit from the Lord troubled him : and it is true in this sense , if we entertain the Temptation , we banish the good Angels from us : there is no place for the good Angels , till the Tempter be repulsed . 3. Why now ? and to what end was this Ministry ? 1. To put Honour on the Redeemer , who is the Head and Lord of the Angels , Eph. 1. 20 , 21. He hath set him at his own right hand in the heavenly places , far above all principalities and powers , &c. and gave him to be the head over all things to the church . So 1 Pet. 3. 22. Who is gone into heaven , and is on the right hand of God , angels and authorities , and powers being made subject to him . Christ not only as God , but as Mediator hath all of them subject to him , Heb. 1. 6. and unto the son he saith , Let all the angels of God worship him . They as subjects and servants are bound to obey him . Therefore on all occasions they attend on Christ ; at his Birth , Luk. 2. 13 , 14. A multitude of the heavenly host praised God , saying , Glory be to God on high , on earth peace , good will towards men . Now in his Temptations , the Angels came and ministred unto him . At his Passion , Luk. 22. 43. There appeared to him an angel from heaven , strengthning him : At his Resurrection , an angel rolled away the stone from the grave , and attested the truth of it , Matth. 28. 2. At his Ascension , the Angels declared the manner of his going to Heaven , and return to Judgment : Acts 1. 10 , 11. So now they come to attend Christ , as Subjects on their Prince , to tender their service and homage to him , and receive his Commands . 2. For his Consolation , Inward and Outward . ( 1. ) Inward , as Messengers sent from God ; and so their comming was a token of Gods special Love and Favour to him , and care over him . The Devil had mentioned in one of his temptations , he shall give his angels charge over thee ; this is a truth , and in due time to be verified ; not at Satans Instance , but when God pleased . Therefore it was a comfort to Christ to have solemn Messengers sent from Heaven to applaud his Triumph . ( 2. ) Outward , they were sent to serve him , either to convey him back from the mountain , where Satan had set him ; or to bring him food , as they did to Elijah , 1 King. 19. 5 , 6. And as he lay and slept under a juniper tree , behold then , an angel touched him , and said unto him , arise , and eat . And he looked , and behold there was a cake baken on the coales , and a cruse of water at his head , and he did eat and drink , and laid him down again . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used , is often taken in that sense in the New Testament ; Matth. 8. 15. She arose and ministred unto them , that is , served them at meat . So Matth. 25. 44. When saw we thee an hungred , &c. and did not minister unto thee . The name of Deacons is derived hence , as they served tables or provided meat for the poor , Acts 6. 2. So Luk. 10. 40. My sister hath left me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to serve alone , meaning , to prepare provisions for the family : so Luk. 17. 8. Gird thy self and serve me , that is , at the Table : Again , Luk. 22. 27. Whether is greater , he that sits at meat , or he that serveth ? or ministreth : So Ioh. 12. 2. They made a supper , and Martha served , but Lazarus was one of those that sat at the table with him . Thus the Angels ministred unto Christ. This sort of Ministry agreeth with what was said of his Hunger , which was the occasion of Satans Temptations . Secondly , The Observations . As Christ is a Patern of all those Providences , which are dispensed to the people of God. Doct. I. That the dayes of Gods peoples Conflicts and Trials will not alwayes last . There are alternative changes and vicissitudes in their condition upon Earth ; sometimes they are vexed with the coming of the Tempter , and then incouraged and cheared by the presence of Angels : after stormes come dayes of Joy and Gladness ; the devil departeth , and the angels came and ministred to him . So Psal. 34. 19. Many are the afflictions of the Righteous , but the Lord delivereth him out of them all . Here is their present conflict , and their final conquest . Look on a Christian on his dark side , and there are Afflictions , and Afflictions many for number and kind ; look on his luminous part , and there is the Lord to take care of him , to deliver him , and the deliverance is compleat , the Lord delivereth him out of them all . God will put an end to their conflict sooner or later , sometimes visibly in this Life , or if he doth not deliver them till death , or from death , he will deliver them by death ; then he delivereth them from all sin and misery at once , for death is theirs . The Reasons are these , 1. God considereth what will become Himself , his Pity , and Fidelity . 1. His own Pity and Mercy , Iames 5. 11. Ye have heard of the patience of Iob , and have seen the end of the Lord , that the Lord is very pitiful , and of tender mercy . God will give an happy end to our Conflicts and Trials , as he did to Iob , that he may be known to be a God pitiful and merciful : Iob is set up as a publick visible Instance , and Monument of Gods tender Mercy . We must not measure our Afflictions by the smart , but the end of them ; what the merciful God will do at length : the beginning is from Satan , but the end from the Lord. If we look to the beginning , we draw an ill picture of God in our Minds , as if he were harsh , severe , and cruel to his Creatures , yea , to his best servants ; but in the end we find him very tender of his people , and that sense hath made lies of God. At the very time when we think God hath forgotten us , he is ready to hear and to remove the trouble , Psal. 31. 22. I said in my hast , I am cut off , nevertheless thou heardest the voice of my supplications . The Son of God was hungry , transported and carried to and fro by the Devil , from the pinacle of the Temple to an high Mountain , tempted by a blasphemous suggestion to fall down and worship the impure spirit ; but at length the devil leaveth him , and the angels came and ministred to him . 2. His Fidelity , which will not permit him to suffer you to be tempted above measure . We do not stand to the devils courtesie , to tempt us as long as he list , but are in the hands of the Faithful God , 1 Cor. 10. 13. There hath no temptation taken you , but what is common to man : but God is faithful , who will not suffer you to be tempted above that you are able , but will with the temptation also make a way to escape , that you may be able to bear it , what a heap of consolations are there in that one place , as ( 1. ) That temptations are but ordinary and to be looked for : there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , incident to humane nature ; it hath nothing extraordinary in it . If the Son of God in humane Nature was not exempted , why should we expect a priviledge apart to our selves , not common to others ? ( 2. ) That God's conduct is gentle , he inflicteth nothing , and permitteth nothing to be inflicted upon you beyond measure , and above strength ; but as Iacob drove as the little ones were able to bear , so God proportioneth Tryals to our strength . Before you have final deliverance , you shall have present support . ( 3. ) That he will together with the temptation give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a passage out , a way to escape . And all this is assured to us by his faithfulness ; the conflict shall be tolerable , when it is at the highest , and the end comfortable . God doth bridle the malice and hatred of Satan , and his instruments ; he hath taken an obligation upon himself to do so , that he may omit no part of his care towards us . A good man will not overburthen his Beast . 2. The Lord considereth also our frailty , both with respect to natural and spiritual strength . 1. Natural strength . The Psalmist telleth us , that he will not alwayes chide and keep his anger for ever , Psalm 103. 9. Why ? One Reason is , that he knoweth our frame , and remembreth we are dust , verse 14. He may express his just displeasure , and correct us for our sins for a while ; but he taketh off his punishing hand again , because he knoweth we are soon apt to faint and fail , being but a little enlivened dust , of a weak constitution , not able to endure long troubles and vexations . Iob pleadeth chap. 6. 12. Is my strength the strength of stones ? or is my flesh of brass ? We have not strength to subsist under perpetual troubles , but are soon broken and subdued by them . 2. With respect to spiritual strength , the best are subject to great infirmities , which oft betray us to sin , if our vexations be great and long , Psal. 125. 3. The rod of the wicked shall not rest on the lot of the righteous , lest the righteous put forth their hands to iniquity . The oppressions of wicked men shall not be so lasting and durable , as that the temptations should be of too great force ; this might shake the constancy of the best . He knoweth nothing in Divinity , that knoweth not that God worketh congruously , and attempereth his Providence to our strength , and so will not only give an increase of internal Grace , but lessen and abate the outward temptation ; that his external Government conduceth to the preservation of the Saints , as well as his internal , by supporting their spirits with more liberal aides of Grace . Therefore God will cause the temptation to cease , when it is overprossing . But all must be left to his Wisdom and holy methods . 3. With respect to the Devil and his instruments , to whose malice he sets bounds , who otherwise would know no measure . ( 1. ) For the devil see Rev. 2. 10. Fear none of those things which thou shalt suffer , behold ! the devil shall cast some of you into prison , that you may be tryed , and ye shall have tribulation ten dayes . Mark how they are comforted against the persecution coming upon them ; partly because the cause was clearly Gods , for all this trouble was by the instigation of the devil , making use of his instruments , Eph. 2. 2. he is called the Prince of the power of the Air , the spirit that worketh in the Children , of disobedience ; partly because the persecution raised would not be universal , some of you , not all ; and those not persecuted unto the death , but onely cast into prison ; partly from the end , that they should be tryed , it was not penal or castigatory but probatory . The devil would destroy you , but God would suffer you only to be tryed , so that they should come forth like the three Children out of the furnace , without singing of their garments ; or like Daniel out of the Lyons Den , without a scratch or maim ; or as Christ here , the devil got not one jot of ground upon him ; partly from the duration , ten dayes , that is in Prophetical account ten years , reckoning each day for a year , Numb . 14. 34. It was not long the saddest afflictions will have an end . All which sheweth how God bridleth and moderateth the rage of Satan , and his evil influence . ( 2. ) For his instruments God saith Zech. 1. 15. I am very sorely displeased with the Heathen that were at ease ; for I was but a little displeased , and they helped forward the affliction . The instruments of Gods chastisements lay on without mercy , and being of cruel minds , and destructive intentions , which are heightned in them by Satan , are severe executioners of Gods wrath ; and if God did not restrain them by the invisible chains of his Providence , we should never see good day more . Well then you see the reasons why the Children of God , though they have many troubles and conflicts , yet they are not everlasting troubles . Use of Instruction to the People of God. It teacheth them three Lessons , Comfort , Patience , Obedience . 1. Comfort and encouragement to them that are under a gloomy day , this will not alwayes last ; he may try you for a while and you may be under great conflicts , and wants , and difficulties , as he tryed the Woman of Canaan with discouraging answers , but at last , Woman ! great is thy Faith , be it unto thee even as thou wilt , Matth. 15. 28. He tryed his Disciples , when he meant to feed the multitude , Iohn 6. 5 , 6. Whence shall we buy bread , that all these may eat ? This he said to prove them , for he himself knew what he would do . A poor Believer is tryed Children increase , Trading grows dead in hard times , how shall so many mouths be filled ? He promiseth Abraham a numerous posterity , but for a great while he goeth childless . He promiseth David a Kingdom yet for a while he is fain to shift for his Life , and skulk up and down in the Wilderness . He intended to turn water into Wine , but first all the store must be spent . He meaneth to revive the hearts of his contrite ones , but for a while they lye under great doubts and fears , Moses his hand must be made leprous before it wrought miracles . Jesus loved Lazarus and meant to recover him , but he must be dead first . But I must not run too far ! There will be tedious conflicts and tryals , but yet there is hope of deliverance ; God is willing and God is able . He is willing , because he is sufficiently inclined to it by the grace and favour that he beareth his people , Psal. 149. 4. The Lord taketh pleasure in his people , he will beautifie the meek with salvation . The Lord loveth their persons , and he loveth their Prosperity and Happiness , Psal. 35. 27. He hath pleasure in the prosperity of his Servants . He is able either as to wisdom or power . Wisdom , 2 Pet. 2. 7. The Lord knoweth how to deliver the godly out of temptation . Many times we know not which way , but God knoweth , he is never at a loss . Then for his Power , power hath a twofold notion , of Authority , and Might . He hath Authority enough , the soveraign Dominion of God is a great prop to our Faith , all things in the World are at his disposal to use them for his own Glory , Psal. 44. 4. Command deliverances for Iacob ; Angels , Devils , Men , the Hearts of the greatest men are all at his command . He hath might and strength , Dan. 3. 17. Our God whom we serve is able to deliver us , and what then can let ? 2. Patience , we must be contented with the Son of God to tarry his leisure , and undergo our course of tryal ; as Christ patiently continued till enough was done to instruct the Church , Isaiah 28. 16. He that believeth will not make hast . The people of God miscarry in their hast , Psal. 31. 22. I said in my hast , I am cut off , but thou heardest the voice of my supplication , Psalm 116. 11. I said in my hast all men are lyers , even Samuel and all the Prophets who had assured him of the Kingdom . It will come in the best time when it cometh in God's time ; neither too soon , nor too late ; it will come sooner then your Enemies would have it , sooner than second causes seem to promise , sooner than you deserve , soon enough to discover the Glory of God to you , Psal. 40. 1. I waited patiently for the Lord , and he enclined unto me , and heard my cry . God will not fail a waiting soul , his delay is no denyal , nor a sign of want of love to you , Iohn 11. 5. Iesus loved Lazarus , and yet verse 6. When he had heard that he was sick , he abode two dayes still in the same place where he was . It may come sooner than you expect , Psal. 94. 18. When I said my foot slippeth thy mercy , O Lord , held me up . David was apt to think all was gone , help would never come more to him , and in that very season God delivered him . 3. Obedience , the Son of God submitted to the Holy Spirit , while the impure Spirit tempted him . If you would look for a ceasing of the conflict , do as he did , carry it humbly , fruitfully , faithfully to God. 1. Humble carriage will become you under your conflicts , 1 Pet. 5. 6. Humble your selves therefore under the mighty hand of God , that he may exalt you in due time . The stubborness of the Child maketh his correction double to what it otherwise would be . The more submissive you are , the more the cross hath its effect , whether you will or no , you must passively submit to God. 2. Carry it fruitfully , otherwise you obstruct the kindness of the Lord. He proveth us , that we may be fruitful , Iohn 15. 2. Every branch in me that beareth not fruit , he taketh away ; and every branch that beareth fruit he purgeth it , that it may bring forth more fruit . The Rod hath done its work , when it maketh us more holy ; then the comfortable dayes come , Heb. 12. 11. Now no chastening for the present seemeth to be joyous , but grievous ; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them , which are exercised thereby . Righteousness brings peace along with it , inward and outward . This maketh amends for the trouble . Then God beginneth to take it off . 3. Carry it faithfully to God , still opposing sin and satan ; for the more you give way to satan , the more you are troubled with him , and your misery is increased not lessened . But if you repel his temptations , he is discouraged , Eph. 4. 27. Neither give place to the Devil . The devil watcheth for a door to enter , and takes possession of your hearts , that he may exercise his former Tyranny . If he gaineth any ground he makes fearful havock in the soul , and weakneth not only our comfort but our Grace . Therefore imitate Christs resolution and resistance here . But this will deserve a point by it self . Therefore II. Doctrine , When the Devil is thoroughly and resolutely resisted he departeth . As here , when the adversary was put to the foil he went his way . Therefore this is often pressed upon us in Scripture , Iames 4. 7. Resist the devil and he will flee from you . If you resist his suggestions to malice , envy , and strife , he is discouraged . So 1 Pet. 5. 9. Whom resist stedfast in the Faith. We must not fly nor yeild to him in the least , but stoutly and peremptorily resist him in all his temptations . If you stand your ground satan falleth . In this spiritual conflict satan hath only weapons offensive , cunning wiles , and fiery darts , none defensive ; a believer hath weapons both offensive and defensive , sword and shield , &c. therefore our safety lyeth in resisting . About which is to be considered , 1. What kind of Resistance this must be . 2. Arguments to perswade and enforce it . 3. What Graces enable us in this Resistance . 1. For the kind of Resistance . 1. It must not be faint and cold . Some kind of Resistance may be made by general and common Graces ; the light of nature will rise up in defyance of many sins , especially at first before men have sinned away natural light , or else the Resistance at least is in some cold way . But it must be earnest and vehement as against the enemy of God , and our Souls . Pauls Resistance in his conflicts was with serious dislikes , and deep groans , Rom. 7. 19. The good that I would I do not , but the evil which I would not , that I do , and verse 24. Oh wretched man that I am , who shall deliver me from the body of this death ! In apparent cases a detestation , and vehement indignation is enough , get thee behind me Satan ! In other cases there need strong Arguments and Considerations , that the temptation may not stick , when the tempter is gone ; as the smutch remaineth of a candle stuck against a stone wall . When Eve speaketh faintly and coldly , the devil reneweth the assault with the more violence , Gen. 3. 3. Ye shall not eat of it , neither shall ye touch it , lest ye dye . As to the restraint she speaketh warmly , and with some impatiency of resentment , not eat , nor touch : in the Commination too coldly , lest ye dye , when God had said , ye shall surely dye . A faint denial is a kind of grant : therefore slight Satans assaults with indignation . Though the dog barketh the Traveller passeth on . Satan cannot endure contempt . At other times argue for God stoutly ; thy Soul and eternal concernments are in danger . No worldly concernment ought to go so near to us as that which concerneth our eternal good , and the Salvation of our souls . What would the devil have from thee but thy soul , and its pretious enjoyments , Peace of Conscience , Hope of Everlasting Life ? What doth he bid ? worldly vanities . As the Merchant putteth up his wares with indignation , when the chapman biddeth an unworthy price . 2. It must be a through resistance of all sin , take the little Foxes , dash Babylons brats against the stones . Lesser sticks set the great ones on fire . The devil cannot hope to prevail for great things presently : at first it is , hath God said ? and then , ye shall not surely dye . The approaches of Satan to the Soul are gradual , he asketh a little , it is no great matter . Consider the evil of a temptation is better kept out than gotten out . Many think to stop after they have yielded a little ; but when the stone at the top of an Hill begins to role downward , it is hard to stay it , and you cannot say , how far you shall go . I 'le yeild but once saith a deceived heart ; I 'le yield but a little , and never yield again . The devil will carry thee further and further , till he hath not left any tenderness in thy Conscience . Some that thought to venture but a shilling , by the witchery of Gaming have played away all : so some have sinned away all principles of Conscience . 3. It must not be for a while but continued ; not only to stand out against the first assault , but a long siege . What Satan cannot gain by Argument , he seeketh to gain by importunity ; but resist him stedfast in the Faith : as his instrument spake to Ioseph , day by day , Gen. 39. 10. Our thoughts by time are more reconciled to evil . Now we must keep up our zeal to the last . To yield at last is to lose the Glory of the conflict . Therefore rate away the importunate futor , as Christ doth . II. Arguments to perswade it . 1. Because he cannot overcome you without your own consent . The wicked are taken captive by him at his will and pleasure , 2 Tim. 2. 26. because they yeild themselves to his temptations , like the young man , Prov. 7. 22. He goeth after her straightway , as an Ox goeth to the slaughter , and as a fool to the correction of the stocks . There is a Consent or at least there is not a powerful Dissent . Satan's power lyeth not in a constraining efficacy , but perswasive allurement . 2. The sweetness of victory will recompence the trouble of Resistance , it is much more pleasing to deny a temptation , than to yield to it ; the pleasure of sin is short-lived , but the pleasure of self-denyal is Eternal . 3. Grace the more it is tryed and exercised , the more it is evidenced to be right and sincere , Rom. 5. 3 , 4 , 5. Knowing that tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed , because the Love of God is shed abroad in our hearts , by the Holy Ghost , which is given to us . It is a comfortable thing to know that we are of the Truth , and to be able to assure our hearts before God. 4. Grace is strengthned when it hath stood out against a Tryal . As a Tree shaken with fierce Winds is more fruitful , its Roots being loosned . Satan is a loser and you a gainer by temptations , wherein you have approved your fidelity to God : as a man holdeth a stick the faster when another seeketh to wrest it out of his hands . 5. The more we resist Satan the greater will our reward be 2 Tim. 4. 7 , 8. I have fought a good fight , I have finished my course , I have kept the Faith , henceforth there is laid up for me a Crown of Righteousness . The danger of the battle will encrease the joy of the victory ; as the dangers of the way make home the sweeter . There will a time come , when he that is now a Souldier will be a Conqueror , Rom. 16. 20. The God of peace shall bruise Satan under your feet shortly . 6. Where Satan gets possession , after he seemeth to be cast out , he returneth with the more violence and tyrannizeth the more , Matth. 12. 45. Then goeth he and taketh with himself , seven other spirits more wicked then himself , and they enter in , and dwell there ; and the last state of that man is worse than the first . 7. The Lords Grace is promised to him that resisteth . God keepeth us from the evil one , but it is by our watchfulness and resistance ; his power maketh it effectual . We are to strive against sin and keep our selves , and God keepeth us by making our keeping effectual . III. What are the Graces , that enable us in this Resistance ? I Answer , the three fundamental Graces , Faith , Hope , and Love , so the spiritual Armour is represented , 1 Thess. 5. 8. But let us who are of the day be sober , putting on the breast-plate of Faith and Love , and for an helmet the hope of Salvation . 1. A strong Faith , 1 Pet. 5. 9. Whom resist , stedfast in the Faith. This is in the general a sound belief of Eternity , or a deep sense of the World to come . When we believe the Gospel with an assent so strong , as constantly to adhere to the duties prescribed , and to venture all upon the hopes offered therein . 2. A fervent love arising out of the sense of our obligations to God , that we do with all readiness of mind set our selves to do his will , levelling and directing our actions to his glory . Love is strong as death , and many waters cannot quench love , neither can the flouds drown it , Cant. 8. 6 , 7. This love will neither be bribed , nor frightned from Christ. 3. A lively Hope , that doth so long and wait for glory to come , that present things do not greatly move us ; either delights , 1 Pet. 1. 8. Whom having not seen ye love , in whom though now ye see him not , yet believing ye rejoyce with joy unspeakable and full of glory ; or the terrors of sense , Rom. 8. 18. For I reckon that the sufferings of this life are not worthy to be compared with the Glory that shall be revealed in us . III. Doctrine , That those that come out of eminent conflicts are usually delivered by God in a glorious manner . Christ was a pattern of this , The devil leaveth him , and behold ! Angels came and ministred unto him . When God delivered his people after a long captivity , he delivered them with glory , and some kind of triumph , when he turned the Egyptian Captivity , they borrowed of the Egyptians jewels of silver and jewels of gold and raiment . And the Lord gave the people favour in the sight of the Egyptians , so that they lent unto them such things as they required ; and they spoiled the Egyptians , Exod , 12. 35 , 36. So in the Babylonian Captivity , Cyrus chargeth his subjects in the place where the Jews remain , to furnish them with all things necessary for their journey , Ezek. 1. 4. And whosoever remaineth in any place , where he sojourneth , let the men of his place help him with silver , and with gold , and with goods , and with beasts , besides the free-will-offering for the house of God , that is in Ierusalem . So in a private instance , Iob 42. 10 , 11. And the Lord turned the captivity of Iob , when he prayed for his Friends : also the Lord gave Iob twice as much as he had before . Then came there unto him all his brethren , and all his sisters , and all they that had been of his acquaintance before , and did eat bread with him in his house , and they bemoaned him , and comforted him over all the evil that the Lord had brought upon him ; every man also gave him a piece of mony , and every one an ear-ring of gold . It is said the Lord turned the captivity of Iob , because he had been delivered to Satans power , till the Lord set him at Liberty again , and then all his Friends had compassion on him , even those that had despised him before releived him . So Isaiah 61. 7. For your shame you shall have double , and for confusion they shall rejoyce in their portion ; therefore in their Land they shall possess the double , Everlasting joy shall be unto them . They should have large and eminent Honour , double honour for their shame , such a reparation would God make them for all the troubles and dammages they had sustained . So in an ordinary Providence God raiseth up comforters to his servants , after all the injuries done them by satan's instruments . And so also in spirituals the grief and trouble that cometh by Temptation is recompensed with more abundant consolation after the conquest and victory ; and God delighteth to put special marks of favour upon his people , that have been faithful in an hour of Tryal . Now God doth this , 1. To shew the World the advantage of Godliness , and close adhering to him in an hour of temptation , Psalm 119. 56. This I had because I kept thy precepts . And Psalm 58. 11. So that a man shall say , verily there is a reward for the righteous , verily he is a God that judgeth in the Earth . 2. To check our diffidence and murmurings under trouble . Within a while and Gods Children will see , they have no cause to quarrel with God , or repent that they were in trouble . For sometimes God giveth not only a comfortable but a glorious issue . There is nothing lost by waiting on Providence , though we abide the blows of Satan for a while , yet abide them ; God is it may be preparing the greater mercy for you , Isaiah 25. 9. And it shall be said in that day , lo ! this is our God , we have waited for him , and he will save us : this is the Lord , we have waited for him , we will be glad and rejoyce in his salvation . Afflictions are sharp in their season , but the end is glorious . USE . Do not always reckon upon temporal felicity , refer that to God , but do as Jesus who in his sharp tryals , Heb. 12 , 2 , 3. For the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the Throne of God. There is a sure Crown of Life , Iames 1. 12. Blessed is the man that endureth temptation , for when he is tryed , he shall receive the Crown of Life , which the Lord hath promised to them that love him . That is enough to content a Christian , the eternal reward is sure . In this World he shall receive with persecution an hundred fold , but in the World to come Eternal Life , Mark 10. 29 , 30. There is no man that hath left house or brethren or sisters , or Father , or Mother , or Wife , or Children , or Lands for my sake and the Gospels , but he shall receive an hundred fold now in this time , Houses , and Brethren and Sisters , and Mothers , and Children , and Lands with Persecutions , and in the World to come Eternal Life . IV. Doctrine , That God maketh use of the Ministery of Angels in supporting and comforting his afflicted servants . He did so to Christ , he doth so to the people of Christ. Partly for the defence and comfort of the Godly , Ps. 34. 7. The Angel of the Lord encampeth round about them that fear him , and delivereth them , Heb. 1. 14. Are they not all ministring spirits , sent forth to minister to them , who shall be the heirs of Salvation . Their Ministry is now invisible but yet certain . And partly also for the terror of their Enemies . When David had said , The Lord hath chosen the hill of Sion to dwell in , Psalm 68. 16. he adds verse 17. The Chariots of God are twenty thousand , even thousands of Angels , implying , that no Kingdom in the World hath such defence , and such potent and numerous Armies as the Church hath , and the Kingdom of Christ ; God hath fixed his residence there , and the Angels serve him , and attend upon him , and he will be no less terrible to his foes in Sion , that oppose the Gospel , than he shewed himself in Sinai , when he gave the Law. Where the King is there his attendants are ; so where Christ is the Courtiers of Heaven take up their station . Now Christ is with his Church to the end of the World ; therefore these thousands of Angels are there ready to be employed by him . Now we may be sure of this Ministry . 1. They delight in the Preaching of the Gospel , and the explication of the mysteries of Godliness , 1 Pet. 1. 12. Which things the Angels desire to look into , Eph. 3. 10. To the end that now unto the principalities and powers in heavenly places , might be known by the Church the manifold Wisdom of God. 2. They delight in the Holy Conversation of the Godly ; as they are offended with all impurity , filthyness , and ungodliness . If good men be offended at the sins of the wicked , as Lots righteous soul was vexed from day to day with their ungodly deeds , 2 Pet. 2. 8. much more are these holy spirits , especially when all things are irregularly carryed in the worship of God , 1 Cor. 11. 10. For this cause ought the woman to have power on her head , because of the Angels , 1 Tim. 5. 21. I charge thee before God and the Lord Iesus Christ , and the Elect Angels , that thou observe these things , without preferring one before another , doing nothing by partiality . 3. They fight against the devil and defend the godly in their extream dangers . When the devil cometh into the Church of God , like a Wolf into the flock , they oppose and resist him . Therefore there is said to be War in Heaven , that is in the Church between Michael and his Angels , and the devil and his Angels , Rev. 12. 7. And there was war in heaven , Michael and his Angels fought against the dragon , and the dragon fought and his Angels . In the highest heaven there is no War. In short the Angels and Believers , make one Church , under one Head , Christ ; and at length shall both live together in the same place . Why doth God make use of the Ministry of Angels ? and how far ? 1. To manifest unto them the greatness , and glory of his work in the recovering Mankind , that their delight in the Love and Wisdom of God may be increased . All holy Creatures delight in any manifestation of God , the Angels more especially , 1 Pet. 1. 12. Which things the angels desire to look into . And Eph. 3. 11. To the intent that now unto the principalities and powers in heavenly places may be known by the church the manifold wisdom of God. Though they themselves be not the parties interested , the spectators not the guests ; yet they are delighted in the glory of God , and are kindly affectionated to the salvation of lost men ; and that they may have a nearer view of this mistery God gratifieth them by sending them often to attend upon the dispensation of the Gospel , and to assist in it so far , as is meet for Creatures . They are present in our Assemblies ; see 1 Cor. 11. 10. 1 Tim. 5. 21. they see who is negligent in his office , who hindreth the preaching of the Gospel ; they observe what is the success of it , and when it obtaineth its effect ; Luk. 15. 7. There shall be joy in heaven over one sinner that repeteth . They are hereby more excited to praise and glorifie God , and are careful to vouchsafe their attendance about the meanest that believe in him , Psal. 91. 11 , 12. He shall give his angels charge over thee , to keep thee in all thy wayes . They shall bear thee up in their hands , lest thou dash thy foot against a stone . 2. To maintain a society and communion between all the parts of the family of God. When God gathered together the things in Heaven and in Earth , he brought all into subjection and dependance upon one common head , Jesus Christ ; Eph. 1. 10. That in the dispensation of the fulness of times , he might gather together in one all things in Christ , both which are in heaven , and which are on earth , even in him . Men by Adoption , Angels by Transition are taken into the family of Christ. Now there is some intercourse between the several parts thereof ; our goodness extendeth not to them , but is confined to the Saints on earth , in whom should be our delight , yet their help may be useful to us , they being such excellent and glorious Creatures ; But we are forbidden to invoke them , or trust in them . God doth imploy them in the Affairs of his people . Their help is not the fruit of our trust in them , but their obedience to God ; and it is seen in frustrating the endeavors of Satan and his Instruments , and other services wherein Christ employeth them . God shewed this to Iacob in the Vision of the Ladder , which stood upon Earth , and the top reached to heaven , a figure of the Providence of God , especially in and about the Gospel , Ioh. 1. 51. Hereafter you shall see the heaven open , and the angels of God ascending and descending upon the son of man. To carry on the work of the Gospel , and to promote the glory and interest of Christs Kingdom in the World. Thus far in the general we may be confident of . 3. To preserve his people from many dangers and casualties , which fall not within the foresight of man , God imployeth the watchers , as they are called in the book of Daniel , chap. 4. 13 , 17. for he is tender of his people , and doth all things by proper means . Now the Angels having a larger foresight than we , they are appointed to be Guardians . This they do according to Gods pleasure , preventing many dangers , which we could by no means foresee . They observe the devil in all his walkes , and God useth them to prevent his sudden surprizals of his people , as Instances are many . 4. Because they are witnesses of the Obedience and Fidelity of Christs disciples , and so far as God permitteth , they cannot but assist them in their conflicts . Thus Paul , 1 Cor. 4. 9. We are made a spectacle unto the world , and to angels and to men . Now the Angels , that are witnesses to their combates and sufferings , cannot but make report to God , Mat. 18. 10. Take heed that ye despise not one of these little ones , for I say unto you , that in heaven their angels do always behold the face of my father , which is in heaven . The Angels which are appointed by God to be their Guardians have their continual recourses and returns to Gods glorious presence . Now being so high in Gods favour , and having continual access to make their requests and complaints known to him , they will not be silent in the behalf of their fellow-servants , that either the trial may be lessened , or grace sufficient may be given to them . 5. They do not only keep off hurt , but there are many blessings and benefits , that we are partakers of by their ministry . As the Angel of the Lord delivered Peter out of Prison , Acts 12. 7. And behold the angel of the Lord came upon him , and a light shined in the prison ; and he smote Peter on the side , and raised him up , saying , Arise up quickly ; and his chains fell off from his hands , &c. but he doth not give thanks to the Angel , but to God , ver . 11. Now I know of a surety that the Lord hath sent his angel , and hath delivered me , &c. He directeth it to God , not to the creature . The Angels do us many favours , all the thanks we do them is , that we do not offend them by our sins against God , other gratitude , they expect not . 6. Their last office is at Death and Judgment . In death to convey our souls to Christ , Luk. 16. 22. And it came to pass , that the beggar dyed , and was carried by the angels into Abraham's bosom , that so we may enjoy our rest in heaven . In the last day they will gather the bodies of Christs Redeemed ones from all parts of the World , after they have been resolved into dust , and mingled with the dust of other men , that every Saint may have his own body again , wherein he hath obeyed and glorified God. Matth. 24. 31. And he shall send his angels with a great sound of a trumpet , and they shall gather together his elect from the four winds , from one end of heaven to the other . That is , from all parts and quarters of the World , that their Souls may return to their old beloved habitations , and then both in body and in soul they may be for ever with the Lord. USE . Now this is a great comfort to the Church and People of God , when the Powers and Principalities on earth are employed against them , to consider , what Powers and Principalities attend upon Christ. We serve such a Master , as hath authority over the holy Angels , to employ them at his pleasure , and in their darkest condition his people feel the benefit of it . As the Angel of the Lord appeared to Paul in a dreadful storm , Acts 27. 23 , 24. There stood by me this night the angel of the Lord , whose I am , and whom I serve ; saying , Fear not Paul , &c. So to Christ in his Agonies , Luk. 22. 43. There appeared an angel to him from heaven strengthning him . So against Satan , the good Angels are ready to comfort us , as the evil Angels are ready to trouble and tempt us . Let us then look to God , at whose direction they are sent to help and comfort us . Doct. V. If God taketh away ordinary helpes from us , he can supply us by means Extraordinary . As he did Christ's hunger by the Ministry of Angels . Therefore till Gods power be wasted , there is no room for despair . We must not limit the Holy One of Israel to our ways and means , as they did , Psal. 78. 41. They turned back , and tempted God , and limited the Holy One of Israel . THE TRANSFIGURATION OF CHRIST . SERMON I. Matthew 17. 1. And after six dayes Iesus taketh Peter , Iames and Iohn his brother , and bringeth them into an high mountain apart . With Luke 9. 28. It came to pass about an eight dayes after these sayings , he took Peter and Iohn , and Iames , and went up into a mountain to pray . I Mean to handle the Transfiguration of Christ which was , 1. A solemn Confirmation of his Person and Office. 2. A pledge of that glorious estate which is reserved for us in Heaven . 1. It was a confirmation of his Person and Office , as appeareth Matth. 17. 5. This is my beloved Son in whom I am well pleased , hear ye him . So Peter who was one present urgeth it , 2 Pet. 3. 16 , 17 , 18. We have not followed cunningly devised Fables when we made known unto you , the power and coming of our Lord Jesus Christ , but were eye-witnesses of His Majesty . For he received from God the Father Honour and Glory , when there came such a voice to him from the excellent Glory , This is my beloved Son in whom I am well pleased . And this voice which came from Heaven we heard when we were with him in the Holy Mount ; and Iohn also Iohn 1. 14. We beheld his glory , as the glory of the onely begotten of the Father , they were Eye and Ear-witnesses , and therefore could affirm the certainty of this Doctrine . 2. It is a pledge of our glorious estate , for Christs Body was adorned with heavenly Glory , and he had spoken chap. 16. 27. of his coming in the glory of the Father , and now he gives his Disciples a pledge and earnest of it . In this Introduction four things are observable . 1. The Time after six days . 2. The Persons whom he takes with him , Peter , Iames and Iohn . 3. The Place he bringeth them to , into an high Mountain apart . 4. The Preparative action , he went up into a Mountain to pray . First , The Time , The Evangelist Luke saith about an eight dayes , Matthew and Mark after six days . The Reconciliation is easie . Matthew and Mark spake of the space of Time between the day of Prediction , and the day of Transfiguration exclusively , Luke includeth them both . The Jews called that flux of time between one Sabbath and another eight dayes , including not onely the intervening week , but both the Sabbaths ; according to their custom Luke speaketh , Matthew of the time between . Secondly , The Persons chosen to attend him in this Action , Peter , Iames and Iohn . 1. Why , Three ? 2. Why , Those three ? 1. Why Three ? so great an Action as this was needed valuable Testimony , for the Law saith in the mouth of two or three Witnesses , every thing shall be established , Deut. 17. 6. Now Christ would go to the utmost of the Law , and would have not two onely but three Witnesses , as the Apostle speaks of three Witnesses in Heaven , and three on Earth , 1 Iohn 5. 7 , 8. so here are three and three , three from Heaven , God the Father , Moses and Elias , and three from Earth Peter , Iames and Iohn . 2. Why those Three ? Many give divers reasons , Peter had led the way to the rest in that notable confession of Christ , Matth. 16. 16. and is conceived to have some primacy for the orderly beginning of Actions in the Colledge of the Apostles , Iames was the first Apostle who shed his bloud for Christ , Acts 12. 2. and Iohn was the most long lived of them all , and so could the longer give testimony of those things which he heard and saw , till the Church was well gathered and setled . Others give other Reasons , but to leave conjectures , it is certain that these had many singular favours afforded them above the rest of the twelve , as appeareth partly in this that Christ changed their names calling Peter Cephas , or a stone ; and the other two Boanerges , sons of Thunder ; which was a token that Christ loved these more then the rest . Yea among these Iohn was his bosome Favorite , and therefore called often the Disciple whom Jesus loved . Partly because he was in the whole course of his life more intimate with these , then with the rest of the Disciples . You shall see when he raised Iairus his daughter from death to Life , Luke 8. 51. he suffered no body to go in but Peter , Iames and Iohn , and the Father and Mother of the Maiden , so these very Persons were those who in Mount Olivet were conscious to his Agonies , Matth. 26. 27. he took with him Peter and the two Sons of Zebedee , and began to be sorrowful and very heavy : Now these who were to be conscious to his Agonies , are first in Mount Tabor beholders of his great Majesty and Glory , for their better encouragement and preparation for his and their own sufferings . Thirdly , The Place ; he bringeth them into an high Mountain apart . This Mountain is supposed to be Tabor though not named by the Evangelists , a fit place both for height and secrecy , both which were necessary to the double Action that was to be performed there , either his Transfiguration or Prayer . 1. To his Transfiguration height and secrecy were necessary . ( 1. ) Height , this work required not onely a Mountain , but an high Mountain , for his Transfiguration was a middle state between the infirmity of his Flesh , and the Glory that he now possesseth . So the top of a very high Mountain was chosen , it is as a middle place between Heaven the Habitation of God , and Earth the Habitation of Men. Besides since Moses and Elias were to appear in this Action , and that with Bodies above the state of those natural Bodies , which we have here below ; it was more agreeable this should be done in a Mountain then in the lower parts of the Earth , yea moreover they were so nearer to Heaven , to which they went back again . ( 2. ) Secrecy was necessary to his Transfiguration , for Christ was about a business which he would not have presently to come abroad , & therefore it was to be confined to the knowledge of a few , who were to be called up from the rest into an high Mountain , verse 9. Jesus charged them that they should tell the vision to no man till the Son of man was risen from the dead , and what was done before many will hardly be concealed . The due time for the general and publick manifestation of the divine Glory was not yet come , therefore he would not have it unseasonably divulged . And hereby he teacheth us modesty , Christ was Crucified in the City before all , but Transfigured in the Mountain only before a few . 2. The other action of Prayer doth very well agree with height and secrecy . 1. For Height , Though God heareth us every where wheresoever we lift up pure hands without wrath and doubting , yet a Mountain is not altogether disagreeable to this duty ; it is good to be as near Heaven as we can , I am sure it is good to get up the Heart there . We have a freer prospect of Heaven from a Mountain and may look up to those blessed Regions , where our God is ; therefore Christ often chose a Mountain to pray in not onely now but at other times , Matth. 14. 23. Certainly when we pray we should turn our backs upon all earthly things , and have our Hearts and Minds carryed up to him to whom our prayers are directed , and that place where he dwelleth . 2. Secrecy is necessary for this Duty , partly to avoid ostentation , Matth. 6. 6. When thou prayest enter into thy Closet , and shut thy doors . Publick prayer must be performed before others , but not private for fear of Hypocrisie , so also to increase fervency secret Prayers are usually most ardent . Ille dolet verê qui sine teste dolet . My soul shall weep sore in secret places , Ier. 13. 17. And Peter went out and wept bitterly , Matth. 26. 75. And Iacob wrastled with God alone , Gen. 32. 24. Frequency of objects draws away the Mind , obstructeth our Affections , abates the vehemency of our zeal , fills us with carnal thoughts , therefore Christ retireth himself and his three Disciples , that being separated from all Distractions they might attend the Prayer , and the vision without interruption . Fourthly , The Preparative Action , In Luke it is , he went into a Mountain to Pray . Christ had two ends , he told his Disciples the one , but concealeth the other . He spake only of Prayer the more to hide the thing from the rest of the Apostles , which would soon be evident enough to those whom he took along with him . Now this telleth us that every weighty business should be begun with Prayer , when we go about the performance of weighty and serious Duties , we should withdraw ourselves from all occasions which may hinder us and distract us therein , as our Lord being to give himself to Prayer goeth apart into a Mountain . In this Introduction I shall only take notice of two things , 1. The choice of his Company . 2. His preparative Action , he Prayed , and whilest he prayed he was Transfigured . I. Of the choice of his Company . He took Peter , Iames and Iohn . That Christ doth not use all his servants alike familiarly in every thing . Partly because he had his liberty , for in matters of free favour it is not tance of Persons to pass by some and admit others , no not in the most necessary spiritual dispensations , Matth. 11. 27. All things are delivered to me of my Father , and no man knoweth the Son but the Father , and he to whomsoever the Father will reveal him . The plea of the Lord of the Vineyard will ever hold firm and valid , Mat. 20. 15. Is it not lawful for me to do what I will with my own . But this is a thing of another nature , the dispensing of his arbitrary respects , acceptance of Persons in Judgment is a violation of Justice , but not in matters of free favour . Partly because he would consecrate and hallow spiritual Friendship , and commend it to us by his own example , and therefore though he loved all his Disciples , yet he choose out some for intimacy and special converse , these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the flower of the Apostles , either because of their sutableness , he had a special inclination to them , or for their sincerity and eminency in Grace , he delighted in them more then in the rest , sicut se habet simpliciter ad simpliciter , ita magis , ad magis ; if I love all that are godly , I love those most who are most godly . Now as Christ consecrated holy Friendship in his own Person , so was it exemplified in his Disciples , for I find a great Friendship between two of these mentioned in the Text , Iohn and Peter you find them mostly together , Iohn 20. 2 , 3 , 4. Mary Magdalen runneth and commeth to Peter and to the other Disciple whom Jesus loved . Peter went forth and the other Disciple , and came to the Sepulcher , so Acts 3. 1. Now Peter and Iohn went up together into the Temple , at the hour of Prayer , Iohn 21. 7. The Disciple whom Iesus loved said unto Peter , It is the Lord , and Iohn 21. 21 , 22. Peter seeing the Disciple which Iesus loved , said Lord , and what shall this man do ? as willing to know the future state of his Friend , so Acts 8. 14. Peter and Iohn go to Samaria to confirm the Disciples , See Iohn 18. 15. And Simon Peter followed Iesus , and so did another Disciple , and that other Disciple was known unto the High Priest , meaning himself , so that in these and other places you still find Peter and Iohn together as very near and fast Friends , they alwayes keep together , possibly for spiritual assistance ; for Peter was of an hot temper , Iohn the Disciple of Love : Peter hasty and of a Military valour , Iohn all for lenity and peace . Well then though we ought to seek peace with all men as much as is possible , Rom. 12. 18. and there should be special concord and Communion with all Christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , riseth higher then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 1. 7. Yet Friendship and inward conversation should only be with a few , such as may be helps to us in godliness , and may promote our mutual good Temporal and Spiritual . So did Christ who had twelve Disciples single out three of them for greatest intimacy , and so did Peter , who though he had eleven Collegues , and held concord with all , yet his intimate Friendship was with Iohn the Disciple whom Jesus loved . It is good to hold Friendship with those who are beloved of God , and one who by his love and lenity might cool his heats , and abate his hasty fervours which were so natural to him . Now having so fair an occasion I shall treat of spiritual Friendship , for an heavenly faithful Friend is one of the greatest treasures upon Earth . A Friend is valuable in secular matters much more a spiritual Friend , Prov. 27. 17. As Iron sharpneth Iron , so doth the countenance of a man his Friend , that is , when he is dull his Friend setteth an edge upon him . 1. Friendship is necessary for every one that would live in the World , because man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sociable Creature . Man was not made to live alone , but in Company with others ; for mutual Society and Friendship , and they that fly all Company and live to and by themselves are counted inhumane , Eccles. 4. 9 , 10 , 11 , 12. Two are better then one ; for if they fall , the one will lift up his fellow : but wo to him that is alone when he falleth ; for he hath not another to lift him up . Again , if two lye together , they have heat : but how can one be warm if he lye alone ? And if one prevail against him , two shall withstand him ? Thus far Solomon . The Egyptians in their Hieroglyphicks expressed the unprofitableness of a solitary man by a single Milstone , which alone grindeth no Meal , but with its fellow is very serviceable for that purpose . The Lord appointed mankind to live in Society , that they might be mutually helpful to one another . Surely God never made them to live in Desarts , the wild Beasts love to go alone , but the tame in Flocks and Herds . The Lord doth give variety of gifts to the sons of men ; to all some , but to none all , that one might stand in need of another , and make use of one another ; and the subordination of one gift to another is the great means of upholding the World. Man is weak and insufficient to himself , and wanting the help of others needeth Society , and is inclined to it by the bent of his Nature . 2. Though Man affecteth Society , yet in our Company we must use choice , and the good must converse with the good for these Reasons . 1. Partly because like doth best sort with like , Friendship is founded in sutableness , and maintained by it , eadem velle & nolle , to will and nill the same things breedeth an harmony of minds ; the Godly will have special love to the godly , and they that Fear God will be Companions of them that fear him , Psalm 119. 63. they must needs be more dear and precious to them then others , as a wicked man easily smelleth out a fit Companion for him , Psalm 50. 18. When thou sawest a Thief , then thou consentedst with him , and hast been partaker with Adulterers ; like will to like , every man sheweth his temper in his Company . The Fowls of Heaven flock together according to their several kinds , ye shall not see Doves flocking with the Ravens , nor divers kinds intermixed . Men that delight in Excess of Drink choose Company sutable to their brutish humour . Those that delight in Gaming choose such as make no Conscience of their time , or have no care of their Souls . That which every one is taken withal he loveth to do with his Friends , therefore they that love God delight in those that love him , those that are most apt to stir them up to the Remembrance of Everlasting things , and the Preparation necessary , so they are of singular use to us . 2. If they be not like to us , Intimacy and Converse will make us like to them : Every Man is wrought upon by his Company ; we imitate those whom we love , and with whom we frequently converse ; Prov. 13. 20. He that walketh with wise men shall be wise , but a Companion of fools shall be destroyed . As a man that walketh in the Sun is tanned insensibly , so if we are not aware , we adopt their Manners and Customes , and get a Tincture from them , especially in Evil ; for we are more susceptible of Evil then of Good. As the sound get a Sickness from the diseased , sooner than the sick get Health from the sound . Or in the Types of the Law ; that which was clean , by touching the unclean became unclean ; but the unclean were not purified by touching the clean , Prov. 22. 24 , 25. Make no friendship with an angry man , and with a furious man thou shalt not go , left thou learn his wayes , and get a snare to thy soul. A Man would think that of all sins Wrath and Anger should not be propagated by Converse , the Motions and Furies of it being so uncomely and undecent to any beholder ; yet secretly a liking of the Person breedeth a liking of the Sin , and a man is habituated into such a frame of Spirit as they have , whom he hath chosen for his Companions . Now this should be regarded by us , because we are sooner made Evil by Evil Company , than Good by Good Company ; therefore how careful should we be to converse with such as may go before us as Examples of Godliness , and provoke us by their Strictness , Heavenly-mindedness , Mortification and Self-denial , to more Love to God , Zeal for his Glory , and Care of our own Salvation . Especially doth this concern the young , who by the weakness of their Judgment , or the vehemency of their Affections and want of Experience may easily be drawn into a Snare . 3. Because our Love to God should put us upon loving his People , and making them our Intimates ; for Religion influenceth all things , our Relations , common Imployments , Friendship and Converse , 1 Ioh. 5. 1. Every one that loveth him that begat , loveth him also that is begotten of him . The New Nature inclineth to both , there is an inward Propension and Inclination , needing no outward Provocation and Allurements , 1 Thes. 4. 9. As touching brotherly love ye need not that I write unto you , for you your selves are taught of God to love one another . Gods Teaching is by effectual Impression or Inclining the Heart . It is a smart Question that of the Prophet , 2 Chro. 19. 2. Shouldst thou hate the Godly , and love those that hate the Lord ? Surely a Gracious Heart cannot take them into his Bosom , he loveth all with a Love of Good will as seeking their Good , but not with a Love of Complacency as delighting in them . Our Neighbour must be loved as our selves , our natural or carnal Neighbour as our natural self , with a love of Benevolence ; and our spiritual Neighbour as our spiritual self , with a love of Complacency . We have hated our sinful Neighbour as we hate our selves , much more as to love of Benevolence , we must neither hate our selves , our Neighbour , nor our Enemy . But it is Complacency we are speaking of , and so the wicked is an Abomination to the Righteous , Prov. 29. 26. The Hatred of Displicency is opposite to the Love of Complacency , as the Hatred of Enmity to the Love of Benevolence , we cannot enter into a Confederacy and intimate Kindness with them . 4. Because that Love which is built upon Holiness is the most durable and lasting . There is a confederacy in Evil , as between Drunkards with Drunkards , and Robbers with Robbers , Prov. 1. 14. Cast in thy lot amongst us , let us all have one common purse . Or when men conspire against the Truth and Interest of Christ in the World , as Gebal and Amon and Amalek leagued themselves against Gods People ; divided in Interests , but united in Hatred ; as the Pharisees and Herodians agreed together to Tempt Christ ; and Herod and Pilate , tho' otherwise no very good Friends , agreed to mock him ; this is unitas contra unitatem , as Austin , or consortium factionis , a bond of Iniquity . Now this Friendship is soon dissolved , for these men though they agree in Evil yet have contrary Lusts and Interests ; and besides , Partners in Evil are usually Objects reviving Guilt ; their very Presence upbraids the Consciences of one another with the Remembrance of their past sins , and sin though it be sweet in the commiting yet it is hateful and bitter in the Remembrance of it . Again there is a Civil Friendship , built on natural Pleasure and Profit . Certainly men are at liberty to choose their Company , as their Interests and course of Imployments leads them . This may be a Society for Trade or Civil Respect , it cannot be a true and proper Friendship , for Riches which are so frail and slippery can never make a firm tye and bond of Hearts and Minds , Prov. 14. 20. The poor is hated even of his own neighbour , but the rich hath many friends . Prov. 19. 6. Many will intreat the favour of a prince , and every man is a friend to him that giveth gifts . All the brethren of the poor do hate him , &c. And as it is a fluid , so it is a base and sordid Friendship that is built upon Riches , for that concerneth the Estate rather than the Soul. Well then , Religious Friendship which is built upon Vertue and Grace , and is called the Unity of the Spirit , Eph. 4. 3. is the most firm bond of all . Sinful Societies are soon dissolved and the Prophane though they seem to hold together yet upon every cross Word may fall out and break ; and Civil Friendship , which is onely built upon Pleasures and Profit standeth upon a brittle foundation . Certainly the Good and the Holy are not so changeable as the Bad and the Carnal . Besides , that Friendship which is built upon Honesty and Godliness , is Amicitia per se , the other is Amicitia per accidens , it cometh from constitution of Soul and likeness of Spirits , and the good we seek may be possessed without Envy ; the Friends do not streighten and intrench upon one another . Again there is a vertuous Friendship , which consists in an Harmony of Minds or an agreement in some common Studies ; this is more Noble , and more like true Friendship than Society for Trade and Temporal Interests , but yet this Friendship is not so durable , for at last it must be broken off by Death , but the Godly are Everlasting Companions . Besides , Self-love and Envy is more apt to invade other Friendships ; but the Godly , if they be true to the Laws of Spiritual Friendship , they seek the good of one another as much as their own , and rejoyce in the Graces of one another as much as in their own . 3. Though we owe this Religious Friendship to all that fear God , yet some few may be chosen for our Intimacy and spiritual Solace . We owe it in some respects to all that fear God and must dispense the General Acts of Friendship to them , Acts 4. 32. The multitude of them that believed , were of one heart and of one soul ; and Christian Love is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bond of perfectness , Col. 3. 14. because it is the band by which Holy and Christian Societies called Churches are bound together and preserved ; otherwise , like a Besom unbound they fall all to pieces ; but yet this doth not hinder but that some may be chosen for our intimacy . Christ that denied himself so many of the commodities of Humane Life would not live without special Friends , and would enjoy this virtuous Solace , and in David and Ionathan we have an Instance of it , 1 Sam. 18. 1. And the soul of Ionathan was knit to the Soul of David . Certainly too many cannot perform the acts of intimate Friendship to us , nor we to them ; the Love being like a River dispersed into several Channels , must needs be shallower and weaker ; therefore our choice Friends must be but few , inter binos & bonos , was the old Rule , though it need not be so streightly confined . 4. In the choice of these few Friends we must use Caution 1. Such as are near to us , with whom we have frequent and familiar Converse , and perform a mutual interchange of all Offices of Love , Prov. 18. 24. A man that hath friends must shew himself friendly , and there is a friend which sticketh closer then a brother . Consanguinity and Affinity is not so near a tye as this Friendship . 2. Not onely near , but those who are holy , prudent and good , Prov. 13. 20. He that walketh with the wise shall be wise , but a companion of fools shall be destroyed . 3. Such as are most likely to be Faithful , Iob 6. 15 , 16. My brethren have dealt deceitfully with me as a brook , and as the stream of brooks they pass away . Pools in Winter when less need of Water , but dried up in Summer when Water in those parched Countries was a great Commodity . So many seem to be great Friends , heighten our expectation ; but in our Necessities and Streights leave us destitute , ye see me cast down and are afraid , saith Iob , as if I should be a burden to you . Dearest Friends may disappoint us , their Affection wants an inward Principle ; it is a Winter Brook , and not a Spring ; therefore since the Heart of man is so deceitful , and not onely deceitful , but though sincere for the present , very changeable , and this is so important an Interest of Humane Life , and the Vexation of a disappointment in a Bosom Friend is so grievous , and involveth us in many inconveniencies , Natural and Spiritual ; for Solomon telleth us Prov. 25. 19. Confidence in an unfaithful Friend in time of trouble , is like a broken tooth and a foot out of joint . When we think to eat with the broken Tooth , or to walk with the foot out of joint we are put to grievous pain and torment ; therefore we should go to God , and pray him to direct us in the choice of intimate Friends . David sadly regrets a disappointment in a Friend , Psal. 55. 12 , 13 , 14 , 15. For it was not an enemy that reproached me , then I could have born it , nor was it he that hated me that did magnifie himself against me , then I would have hid my self from him . But it was thou , a man , mine equal , my guide and mine acquaintance , &c. A deceitful Friend may become the greatest Foe , and we resent their Ingratitude more than the Injuries of others , when they abuse their Trust , and the Familiarity they had with us . The worst that a professed Enemy can do , is not so grievous as the Treachery of a professed Friend ; this is more piercing , less to be avoided , therefore whom we have used most familiarly and freely , loved as our Soul and Life , from such we expect the same firm and hearty Friendship . Therefore it concerneth us to seek to God that we may have a Godly Wise Man , with whom we may be free in all Cases of Mind or Conscience , and to whom we may freely open our selves , and be strengthned in the Service of God ; it is a great part of our Contentment and Happiness therefore , that we may not be deceived in our choice . Let us go to God who knoweth Hearts , and God hath a great hand in this , Psal. 88. 8. Thou hast put away my acquaintance from me , thou hast made me an abomination to them . By the Providence of God they left him as a man whose condition they were afraid to look upon ; and again , ver . 9. Lover and friend hast thou put far from me , they stand aloof from me as an execrable thing . He owneth Providence in it . 5. When Friends be thus chosen , there must be a faithful discharge of the Duties of Friendship , both in Counsels and Reproofs ; for the Godly use this Friendship chiefly for spiritual ends . ( 1. ) In Counsel ; for Solomon telleth us , Prov. 22. 9. As Ointment and perfume rejoyce the heart , so doth the sweetness of a mans friend by hearty Counsel . As sweet perfumes are a reviving , so to be supported in good resolutions or directed and guided in our way to heaven by a faithful Friend is very chearing and comfortable ; and we read , 1 Sam. 23. 16 , 17. That Ionathan went to David and strengthened his hand in God. Whereas on the contrary a carnal Friend is the greatest Bane that may be , who doth strengthen us in evil , an Instance whereof we have in Ionadab the son of Shimeah , 2 Sam. 13. 3 , 4. and Amnon had a friend whose name was Ionadab , and Ionadab was a subtil man ; and he gave him Counsel how he should surprize his Sister to defile her and satisfie his Incestuous Lust. Such a Friend is really and truly our greatest Foe , he was a Friend to his Vice , but a Foe to his Person and Soul , whereas a true Friend whose Friendship is grounded on Godliness will be a Foe to our sins , by wholesome Admonition and Rebukes , and a Friend to our Souls Salvation . ( 2. ) Reproofs ; That is also a part of Friendship , Prov. 27. 6. Faithful are the wounds of a friend , but the kisses of an enemy are deceitful . A faithful Friends Wounds are a more sincere Testimony than an Enemies Kisses and so afterwards they will be interpreted , Prov. 28. 23. He that rebuketh a man afterward shall find more favour than he that flattereth with his Tongue . For this we must trust God , though for the present we displease our Friends . So Lev. 19. 17. Thou shalt not hate thy brother in thy heart by suffering sin upon him . It is kindness to his soul to reprove him . In the General , Holy Friendship must be improved to the use of edifying , Rom. 1. 11 , 12. I long to see you to impart some spiritual gift unto you , that I may be comforted together with you by the mutual faith of you and me . 6. After the best care is used you must remember that our Friends are but an outward help , which God can continue or withdraw at his Pleasure ; and that our chief Help , Comfort and Counsel cometh of God. So it was with Christ , Ioh. 16. 32. Behold the hour is come that ye shall be parted every man to his own , and shall leave me alone , and yet I am not alone because the Father is with me . Christ was forsaken of his Disciples but not forsaken of his Father , so Paul , 2 Tim. 1. 16. At my first answer no man stood with me , but all men forsook me , Psalm 41. 9 My familiar Friend in whom I trusted hath lift up his heel against me , those that have been acquainted with the secrets of your Soul may not only grow strange to you but betray you , therefore do not over-value any earthly Friend : man will be man still , that God may be God , all in all unto his people ; and when we are deserted of men we must learn to trust in God who never faileth us , fail who will , Psalm 27. 10. When my Father and Mother forsake me , then the Lord will take me up . And 142. 4 , 5. I looked on my right hand and beheld , and no man would know me , refuge failed me , no man cared for my Soul. I cried unto thee , O Lord , I said thou art my refuge and portion in the Land of the living . We are left alone for God to help us , the defectiveness of all Worldly Friends shews us more of the goodness of God. II. The Preparative Action , he went up into a Mountain to pray , and whilst he prayed he was Transfigured . 1. In that he prayed , it teacheth us to hallow all our actions by prayer , we do not bid our selves God speed , unless we recommend our affairs to God ; whatsoever Assurance we have of the Blessing , yet we must Pray , Ier. 29. 10 , 11 , 12. For thus saith the Lord , after seventy years be accomplished at Babylon , I will visit you and perform my good word towards you , in causing you to return to this place , &c. Then shall ye call upon me , and ye shall go and pray unto me , and I will hearken unto you , Ezek. 36. 37. I will for this be enquired of by the house of Israel to do it for them . Therefore we should be dayly in the practise of this duty , and not look upon it as a work that may well be spared . If Christ who as to his Divine Nature was equal with God , surely we should often come and prostrate our selves before him in this act of Holy Adoration . Christ had right and title to all , all was his due ; yet he was much in prayer ; how dare we go about any business without his Leave , Counsel , and Blessing , and usurp any of his Blessings without begging them by Prayer . 2. While he prayed he was Transfigured , Luke 9. 29. which teacheth us two things . 1. That we have the highest Communications from God in Prayer , for then Christs shape was altered . By Prayer the Soul hath the most familiar converse with God that possibly it can have , and also by the means of this duty God hath most familiar converse with us . In our Prayers to God we have experience of the Operations of the Spirit , Rom. 8. 26. Likewise the Spirit also helpeth our infirmities , for we know not what we should pray for as we ought , but the Spirit it self helpeth us with groanings which cannot be uttered , Iude 20. But ye beloved building up your selves on your most holy Faith , praying in the Holy Ghost , and in Gods answering our prayer we have Experience of the comforts of the Spirit , and those spiritual solaces which he secretly giveth to his People . Hannah when she had prayed went away and her countenance was no more sad , 1 Sam. 1. 18. In praying we put forth the groans of the Spirit , in the answer , God gives the joys of the Spirit , Psalm 34. 5. They looked unto him and were lightned , and their faces were not ashamed . 2. That we should pray so as that the Heart may be raised and lifted up unto God , and in some sort made like God ; when Christ prayed to God he is made partaker of the Divine Glory , as Moses also by conversing with God his face shined , Exod. 34. 29 , 30. This was extraordinary , but sure the oftner we converse with God , the more Holy and Heavenly should we grow , more like him in Spirit , be changed into the glory of the Lord spiritually , and so we are if we be instant and earnest in Prayer , if we have Communion with God there will be some Assimilation to God. USE , It reproveth our remiss feeble benummed souls , there is no Life in Prayer , no working up the Heart to God and Heaven ; either our Prayers are formal and cursory , Iames 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or our Prayers are doctrinal , instructive rather then warning , we get lightly over duties , but we should get life by Prayer ; this duty is not to inform the judgment , but to raise the Affections that they be all in a flame : or else we content our selves with a dull narrative without getting up the heart to a sight of God and Heaven , or are seldom in Praises or Adoration of the Excellencies of God. SERMON . II. MATTH . 17. 2. And he was transfigured before them and his face did shine as the Sun , and his Rayment was white as the light . With LUKE 9. 29. And as he prayed , the fashion of his countenance was altered , and his Raiment was white and glistring . IN both these Texts compared together , you may observe two things . 1. The Circumstance of Time during Prayer . 2. The Transfiguration it self . 1. More Generally propounded , he was Transfigured before them . 2. More Particularly explained , by the change of his face and Rayment . The form of any man is most seen in his Face , there was a glorious shining brightness , Luke saith the fashion of his countenance was altered , Matthew that his Face did shine as the Sun. And in the glorious description of God in the Prophet Habakkuk , it is said chap. 3. 2. And his brightness was as the light . For his Garments , Luke saith his Raiment was white and glistering , Mark chap. 9. 3. White as the Snow , so as no Fuller on Earth could whiten them , but Matthew white as the light , which carryeth it higher , the works of Nature exceed those of Art. The Transfiguration that was plainly to be seen in his Face was accomplished also in other parts of his body , all his body was cloathed with Majesty , so as it could not be obscured and hidden by his Garments . Now First I shall speak of the circumstance of Time , and then of the Transfiguration it self . I. Of the Time , and as he prayed , Now what Christ prayed for is not specified . If he asked common blessings and prayed only in order to his usual solace and converse with God , it shewed the success of vehemency in prayer ; Christ prayed at such a rate as that he was Transfigured and changed into the likeness of God in prayer . 2. If he asked to be Transfigured for the confirmation of his Disciples , it sheweth Gods readyness to answer fervent and earnest Prayers . 1. Of the First consideration , if Christs prayer were of ordinary import it teacheth us , that we should pray so that the Heart may be raised and lifted unto God in prayer , and in some sort made like unto God , let us state this matter aright . 1. It must be granted that this shining of Christs countenance as the Sun while he prayed was extraordinary , and a dispensation peculiar to the Son of God ; so also was the shining of Moses his face while he conversed with God in the Mount , Exod. 34. 29 , 30. and for ordinary Christians to expect the like is to put a snare upon themselves , for these things are proper only to the end for which God appointed them . 2. This must be also considered , that the eminent and extraordinary passions and affections in the soul do discover themselves in the body , especially in the Face ; for it is said of Stephen , that when he was heightned into a great zeal for Christ , Acts 6. 15. That all that sate in the Council looking stedfastly upon him saw his face , as it had been the face of an Angel. Angels have not Bodies or Faces , but they often assume Bodies and then they appear with a glorious and bright countenance as the Angel of the Lord , that appeared at the Sepulchre , Mark 28. 3. His countenance was like lightning , and his Raiment white as Snow . Now such a glory and gladness did God put upon the countenance of his servant Stephen , that he looked like an Angel ; something extraordinary there might be in the case , but yet there was an ordinary reason for it . Stephens mind was filled with such an incredible solace in the sence of Gods love , that he shewed no troubledness , but a mind so unconcerned and freed from all Fear and sorrow , as if he had been among the Angels of God in full Glory , and not among his Enemies who sought his blood , and so may God raise the Hearts of his people sometimes , as if they had put their heads above the Clouds , and were in the midst of the Glory of the World to come among his blessed ones . If that were extraordinary , Solomon tells us Eccles. 8. 1. That a mans wisdom maketh his Face to shine , as it gives him readiness and tranquility of mind , and chearfulness of countenance , guilt and shame cast down the countenance , but Righteousness and Wisdom embolden it more particularly in prayer ; as our confidence and joy in God is increased , it bewrayeth it self in the countenance , Psal. 34. 15. They looked unto him , and were lightned and their faces were not ashamed , they are revived and incouraged and come away from the Throne of Grace other manner of Persons then they came to it . 3. That some kind of Transformation is wrought by prayer appeareth by these Considerations . ( 1. ) That as God is glorious in himself , so he maketh him that cometh to him partaker of his Glory . For certainly all communion with God breedeth some Assimilation and likeness unto God : it is clear in heavenly glory when we see him as he is , we shall be like him , 1 Iohn 3. 2. and it is clear also in our Communion with him in the Spirit ; for the Apostle telleth us that by beholding the Glory of the Lord as in a glass we are changed into the same Image , from glory to glory even as by the Spirit of the Lord , 2 Cor. 3. 18. not onely doth vision , or immediate intuition produce this effect , but also spiritual specular vision or a sight of God in the Ordinances , produces a divine and God-like Nature , inclining us to hate sin and love Righteousness ; the more we are above with God , the more we are like him : we see it in ordinary converse , a man is as the company that he keepeth , he that walketh with wise men shall be wise , ( saith Solomon ) but a companion of fools shall be destroyed , Prov. 13. 20. now it is not imaginable that a man should converse often with God fervently , seriously and not be more like him . He that liveth in a Mill the dust will stick upon his clothes . Man receiveth an insensible taint from his company ; he that liveth in a shop of Perfumes , often handleth them , is conversant among them , carryeth away somewhat of the fragrancy of these good Ointments , so by conversing with God we are made like him . ( 2. ) Nearer we cannot come to God while we dwell in Flesh , then by lifting up the heart to him in fervent prayer , this is the intimate converse and familiarity of a loving soul with God ; therefore it is called a lifting up the heart to God , he will not come down to us , therefore we lift up the heart to him , Lament . 3. 41. Let us lift up our hearts with our hands to God in the Heavens , so Psal. 25. 1. Unto thee , O Lord , do I lift up my soul , and Psalm 86. 4. Rejoyce the soul of thy servant , for unto thee do I lift up my soul , so Psalm 143. 8. cause me to know the way wherein I should walk , for I lift up my soul unto thee . All these places shew that there can be no sincerity and seriousness in this Duty , unless there be this Ascension of the soul to God , it is an act of spiritual Friendship , therefore called an acquainting our selves with God , Iob 22. 21. now as acquaintance is kept up by frequent visits , so prayer is called a giving God a visit , Isa. 26. 16. In their trouble they have visited thee . Well then here is the greatest intimacy we have with God. In the word God speaks to us by a proxy and Ambassador , another speaketh for him : in the Lords Supper we are feasted at his cost and remember him , but we are not admitted into his immediate presence , as those that are feasted by the King in another room then he dineth in , but prayer goeth up to God and speaketh to himself immediately , and therefore this way of commerce must needs bring in much of God to the soul. ( 3. ) In fervent prayer we have a double advantage , we get a sight of God and exercise strong love to God , and both conduce to make us like God. ( 1. ) We get a sight of God , for in it ( if it be seriously performed ) we turn our back upon all other things , that we may look to God as sitting upon the Throne , governing all things by his power for his Glory . By Faith we see the invisible one , Heb. 11. 27. surely if we do not see God before the eye of our Faith , when we pray to him we Worship an Idol , not the true and living God ; who is and is a Rewarder of them that diligently seek him . Our hearts should be shut up against the thoughts of any other thing , and confined only to the object to whom we direct our Worship . I reason thus , if a Christian foreseeth the Lord before him in all his wayes , and keepeth alwayes as in his eye and presence , surely he should set the Lord before him in his Worship and in his prayers , Psalm 16. 8. a good Christian doth always keep as in Gods eye and presence , much more when he calleth upon his Name ; now every sight of God doth more affect and change the heart , as none but the pure in heart see God ; so none see God but are most pure in heart , there is a self-purifying in moral things , purity of heart maketh way for the sight of God , Mark 5. 8. so the sight of God maketh way for the purity of Heart , Iohn Epist. 3. 11. He that doth evil hath not seen God , a serious sight of God certainly worketh some change in us . ( 2. ) In prayer a strong love to God is acted , for it is the expression of our delight in him , Iob 27. 10. Will he delight himself in the Almighty ? Will he alwayes call upon God ? Now we are changed into the likeness of him in whom we delight in . Love transformeth and changeth us into the nature of what is loved ; there is the difference between the Mind and the Will , the Mind draweth things to its-self , but the Will followeth the things it chooseth , and is drawn by them as the wax receiveth the impression of the Seal . Carnal objects make us carnal , and earthly things , earthly ; and Heavenly things , Heavenly ; and the love of God , Godly , Psal. 115. 8. They that make them are like unto them , so are all they that put their trust in them , stupid and senseless as Idols , it secretly stamps the heart with what we like and esteem and admire . 4. There are Agents in Prayer to help us to improve this advantage . ( 1. ) The Humane Spirit . ( 2. ) The New Nature . And ( 3. ) The Spirit of God. 1. The Humane Spirit , or our Natural Faculty ; so that by our understandings we may work upon our Wills and Affections , surely God maketh use of this , for the Holy Ghost doth not work upon a man as upon a block , and we are to rouze up our selves and to attend upon this work with the greatest seriousness imaginable . The Prophet complains , Isa. 64. 7. There is none that calleth upon thy name , that stirreth up himself to take hold of thee , without this it is but dead and cold work , and if there be no more than this , it is but dry litteral work ; not that fervent effectual prayer , which will change the heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iam. 5. 16. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were those that were inspired and possessed by a Spirit , therefore it must be a prayer that not only hath Understanding and Will in it , but Spirit and Life in it . However we are to put forth our utmost endeavour and raise the natural Spirit as far as we can . 2. The second Agent is the new Nature which inclineth us to God as our chief Good and last end : This also must be taken in , for the Holy Ghost doth not blow as to a dead Coal , the New Nature is made up of Faith , Hope and Love , and all these must be acted in Prayer ; Faith , or the firm belief of Gods Being and Providence and Covenant ; for how shall they call on him in whom they have not believed , Rom. 10. 14. Then Love to God , or desire of the fruition of him in Heavenly Glory , praying in the Holy Ghost , keep your selves in the love of God , Iude 20 , 21. If I do not love God , and desire to enjoy him , and delight in as much of God as I can get here , certainly there will be no life in Prayer , or no Ravishment and Transport of Soul , no spirit of Desire animating our Requests , and no spiritual Solace and Delight in our converse with God. Hope is also necessary to fervent praying , for a man coldly asketh for what he doth not hope for . Hope respecteth both Means and End , supplies of Grace by the way , and our final Fruition of God in Glory ; this is called Trust in Scripture , and is the great ground and encouragement of Prayer , Psal. 62. 8. Trust in the Lord at all times , pour out your souls before him . Prayer is the act of a Trusting soul. Now these Graces quicken our Natural Faculties , as they elevate and raise our Hearts and Minds to God and Heaven . 3. The third Agent in Prayer is the Holy Spirit : He is sometimes said to pray in us , Rom. 8. 26. sometimes we are said to pray in him , Iude 20. The Divine spirit exciteth those Graces in us which incline us to God ; he raiseth our Minds in the Vision and sight of God ; in thy Light shall we see Light , Psal. 36. 9. and he raiseth our Hearts to a Desire after , and Delight in God , for all that spiritual solace , and Joy is called Ioy in the Holy Ghost ; for both unutterable Groans and unspeakable Joyes are of his working , Rom 8. 26. The Spirit it self maketh intercession for us with groanings which cannot be uttered ; compared with 1 Pet. 1. 8. In whom though we see him not , yet believing , ye rejoice with joy unspeakable and full of glory . Well then , these work a kind of an Extasie , if you would pray so as to be transported , transformed in Prayer , something you must do as Reasonable Creatures , somthing as New Creatures , and the Spirit influenceth all , and causeth the Soul to follow hard after God ; we must put forth our utmost endeavour , stir up the Gift of God in us , and though we cannot command the influences of the Spirit , yet he is never wanting to a serious soul , as to necessary Help ; Pray thus and you will find as the Help of the Spirit in Prayer , so the Comforts of the Spirit as the Success of Prayer . 5. As there is daily and constant Prayer in which we must ever bewray a seriousness and sincerity , for these daily supplies of Grace , so there are extraordinary occasions , because of some great Business , Conflict or Temptation , in those the Heart and Mind , must be more then ordinarily raised and stirred . In every Prayer of Christ there was not a Transfiguration , and we read of our Lord Jesus that in his Agonies he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly then at other times , Luk. 22. 44. and upon eminent occasions as the necessities of the Saints are greater , so their Acts of Prayer are more earnest . On these weighty occasions many Christians are wholly swallowed up with the thoughts of God , and carried beyond themselves by their High Love to God and earnest Desires of the Spiritual Blessings they stand in need of , so that they seem to be rapt into Heaven in their Admiration of God and Delight in him . Application . Use , To Reprove our feeble remiss and benummed Requests . There is no Life in our Prayers , no working up of the Heart to God and Heaven , no flames of Love , no Transports of Soul by the Vision and sight of Faith , no holy and ardent desires after God or spiritual Solace and Delight in him . Reasons . 1. We pray Cursorily , and go about Prayer as a Customary Task for Fashions sake ; we come with a few cold Devotions Morning and Evening , and so God is near in our Mouthes , and far from our Reins , Ier. 12. 2. Oh take heed of this ; nothing breeds slightness and hardness of Heart so much as Perfunctory Praying . The Rule is continue instant in Prayer , Rom. 12. 12. and it is said of the Saints that they served God instantly day and night , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 26. 7. that they might come to the Blessed Hope , with the united Service of all their Powers and Faculties . 2. Our Prayers are Doctrinal and Instructive , rather than Affectionate and Warming . We get Light by other Duties , but we should get Life by Prayer , this Duty is not to inform the Judgment , but to raise the Affections , that they may be all Flame ; other duties are feeding duties , but this is a spending duty ; an egression of the Soul after God , Psal. 63. 8. My soul followeth hard after thee . A Man may better spend two hours in Hearing , than half an hour in Praying , if the Heart be employed in it as it ought to be , in the fight of God , and an earnest desire after him : The Prayers in scripture are all supplications or doxologies , there is no excursion into Doctrines and Instructions . 3. Else we are lamenting sin , and spend the time in confessing sin , which also hath its use in the seasons thereof , but are seldom in Praises or Adorations of the Excellencies of God , and the wonderful Mysteries of his Love in our Redemption by Jesus Christ , yet it is said Psal. 22. 3. Oh Lord that inhabitest the praises of Israel . These are the things that do most ravish the heart , and raise it in the Contemplation of that glorious God to whom we speak ; and fill us with the Extasies of Love , that we may be more like him , Holy , Wise , and Good , as he is Holy , Wise and Good. 4. We think a dry Narrative to be enough , that is , the fruit of a humane spirit or a meer product of Memory and Invention , is a sufficient Prayer , without acting Faith , Hope or Love in it , or those spiritual and heavenly desires , which are the Life of Prayer , Psal. 10. 17. Lord thou hast heard the desire of the humble , thou wilt prepare their heart , thou wilt cause thine ear to hear . The Ardency of Humble Addresses , is Gods own Gift , and he will never reject and despise those requests that by his own spirit and appointment , are direct and brought to him . But what if I have not those strong and earnest desires ? I answer , yet keep not off from Prayer ; for 1. Good desires must be asked of God , for it is said he prepareth the Heart . 2. Such desires as we have must be expressed , and that is the way to encrease them , and to quicken us more . A sincere Heart that would serve God with his best , findeth more in a duty , than he could expect : and by Praying gets more of the fervency and Ardours of praying , as a Bell may be long a raising , but when it is up it jangleth not as it did at first . 3. Those cold Affections which we have are killed by disuse and turning away from God , therefore go to him to get thy heart warmed . II. Of the second Consideration . If he prayed for this Transfiguration , Observe , That God often answereth his People in the very time while they are praying , Isa. 58. 9. When they call I will answer , and when they cry he shall say , Hear I am . This hath been the course of Gods dealing with the Prayer makers all along ; Abel , Gen. 4. 4. God had respect to ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set his offering on fire . Daniel prayeth , and saith he , Dan. 9. 21. While I was speaking in Prayer the Angel Gabriel was sent unto me . And he said , at the beginning of thy supplications the commandment came forth . While many of the Disciples were gathered together praying , God sent Peter to them , Acts 12. 12 , 13. While Cornelius , was in the Act of Prayer , at the ninth hour of the day , which was the Hour of Prayer , he saw in a Vision the Angel of God , Acts 10. 3. to 9th . ver . while Peter went up to the house top to pray , then he had the Heavenly Vision ; so when Paul was in Prayer Ananias was sent to him , Acts 9. 11. Behold he Prayeth , and then God taketh care of him , so Acts 4. 31. When they had prayed , the house was shaken , and they were all filled with the Holy Ghost . Thus God delighteth to Honour his own Ordinance , and to reward the waiting soul , that is frequent and constant in this way of waiting upon God , which should encourage us to be more frequent and serious in this work . You shall see how in the very Act of Prayer God hath , ( 1. ) Averted Iudgments , ( 2. ) Bestowed Mercies and Favours . 1. He hath put a stop to Judgments ; Psal. 99. 6 , 7 , 8. Moses and Aaron among the priests , and Samuel among them that call upon his Name . They called upon the Lord , and he answered them ; he spake unto them in the cloudy pillar , they kept his testimonies and the ordinance that he gave them . Thou answerest them , Oh Lord our God , thou wast a God that forgavest them , though thou tookest Vengeance of their Inventions . The drift of the Psalmist in this place , is to shew by eminent Instances of Holy Men that were most notable for Prayer , how they have stopped Judgments when they begun to be executed . Moses , at his Prayer God was propitiated , after the provocation of the Golden Calf ; for it is said , Exod. 32. 11. Moses besought the Lord his God. Verse 14. The Lord repented of the evil which he thought to do . The second , Aarons making an Atonement for the People whereby the Plague was staid ; Numb . 16. 46. Take a Censer quickly , for wrath is begun . And Verse 48. presently the Plague was staid ; upon Samuels prayer the Philistines were discomfited when they were over-running Israel , 1 Sam. 7. 5. with 9 , 10. ver . With every one of these God was pleased to talk and commune as a Friend ; such Honour was God pleased to put on these his Faithful Servants , and when the people had provoked God , and Gods wrath was already gone out against them for their crying sins , their prayers were so effectual as to divert the plagues and obtain Remission . 2. So powerful also are they for obtaining Blessings , Elijah , Iam. 5. 17 , 18. though a man of like passions with us , yet he could lock Heaven , and open it at his pleasure , 1 King 18. 42 , 45. The Rain came as soon as Elijah put himself into a zealous posture to obtain it . Often success hath overtaken the prayer ; and the Blessing has been gotten before the supplication hath been ended ; Isaac went out to meet with God to meditate or pray , and he espied Rebecca afar off , Isa. 65. 24. Before they call I will answer , and whilst they are yet speaking , I will hear . Oh therefore let us not entertain hard thoughts of God , as if he did not regard our suites and requests , and prayer were a lost Labour . II. I come now to the Transfiguration it self , as it is here propounded and explained . Doct. That one necessary and solemn Act of Christs Mediation and Manifestation to the World , was his Transfiguration before competent Witnesses . This was one solemn Act , and part of Christs Manifestation to the World , for we have the Record of it here ; and it was necessary , for Christ doth nothing in vain ; and here are competent Witnesses , three persons of eminent Holiness , before whom all this was done , and they were Eye-witnesses of his Majesty , and Ear-witnesses of the Oracle , which they heard from Heaven , or the Voice from the excellent Glory . I shall open , First , The Nature of this Transfiguration . Secondly , The Ends of it . First , The Nature of this Transfiguration . It was a Glorious Alteration in the Appearance and Qualities of his Body ; not a substantial Alteration in the Substance of it : It was not a change wrought in the Essential form and substance of Christ's Body , but onely the outward form was changed , being more full of Glory and Majesty , then it used to be or appeared to be . Two things are to be handled ; 1. How it differed from his Body at another time , whilst he Conversed here on Earth . 2. How this change differed from the State of his Body as it is now in Glory . 1. How his Body now Transfigured , differed from his Body at other times during his Conversing with Men. Though the fulness of the Godhead dwelt in him always , yet the state of his Body was disposed so , as might best serve for the decency of Humane Conversation ; as the Sun in a Rainy Cloudy day is not seen , but now as it might cover his Divine Nature , it would break out in Vigor and Strength . ( 1. ) It was not a Change or Alteration of the substance of the Body , as if it were turned into a Spiritual Substance ; no , it remained still a true Humane Mortal Body with the same Nature and Properties it had before , onely it became bright and glorious . 2. As the substance of the Body was not changed , so the Natural Shape and Features were not changed , otherwise how could it be known to be Christ , the shape and Features were the same , onely a new and wonderful splendor put upon them . ( 3. ) This new and wonderful splendor was not in Imagination and Appearance onely , but real and sensible . If it had been in Imagination , shew and Appearance , it would make Christ like those Deceivers who would dazle the Eyes of Beholders with a false Appearance ; as Magical Impostors , or those Apish Imitators of Divine Glory ; as Herod , Agrippa , of whom we read Acts 12. 21 , 22 , 23. how he appeared in Royal State and made an Oration , and they said , the voice of a God , and not of a Man. Iosephus telleth us the manner how he sat in the Sun , with glistering Garments of Cloath of Silver , and when the Sun-beames did beat upon it the People cried him up as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as something higher and more excellent then a Mortal Creature . No , this was not a phantastical Representation , but a real Impression of Divine Glory on the Body of Christ. 4. Although this appeared in the face chiefly , as the most conspicuous part of the Body ; the Text saith , his face did shine as the Sun , yet more or less the other parts of his Body were cloathed with Majesty and Glory ; and thence was the splendor derived to his Garments . 2. How his Body Transfigured , differed from his glorified Body , this must be stated also , for Christ by his Transfiguration , was not admitted into the fulness of the state of Glory , but onely giveth some glimpse and resemblance of it . These two Estates agree in the general Nature , but some Clarity , Glory and Majesty is put upon Christs glorified Body that was not now . But the difference is 1. Partly in the degree and measure , the Clarity and Majesty of Christs glorified Body is greater and more perfect . Here is a Representation , some Delineation , but not a full exhibition of his Heavenly Glory . 2. Partly in continuance and permanency this change was not perpetual , but to endure for a short time onely , for it ceased before they came down from the Mount. 3. The subject or seat of this Glory differed , the Body of Christ being then Corruptible and Mortal , but now Incorruptible and Immortal . If Christs Body had been Immortal and Impassible , then Christ could not die . 4. Here are Garments , and a glorified Body shall have no other Garments than the Robes of Immortality and Glory in Heaven . Christ shall be clothed with Light as with a Garment . Secondly , The Ends of it . By this Transfiguration God would shew 1. What Christ was . 2. What he should be . And 3. Also what we shall be . 1. What Christ was . The Dignity of his Person and Office ; that he was the Eternal Son of God , and the Mediator of the New Covenant ; the great Prophet whom God would raise up to his People . ( 1. ) The Dignity of his Person was seen , for the Transfiguration was a Ray of the Divine Glory . It was not the Addition of any Glory to Christ which he had not before , but a Manifestation of the Glory which he had , though obscured under the Vail of our Flesh , for the fulness of the Godhead dwelt in him bodily ; Col. 2. 9. And we beheld his glory as the glory of the onely begotten Son of God , Ioh. 1. 14. But it is said , 2 Pet. 1. 17. that he received from God the same Honour and Glory . This is spoken of him as Mediator , the glory of the Son of God Incarnate was so obscured for our sakes , that he needed this Solemn Act to represent him to the World. ( 2. ) His Office. The great Prophet of the Church , Hear ye him . A greater Prophet then Moses . Moses saw the Face of God , but he was in the Bosom of God : Moses his face shone , but not as Christs , for it could be hidden by a Vail ; Christ darts his glory through his Garments : Moses his shining was Terrible , Christs was Comfortable , the Apostles were loth to lose the sight of it . 2. To show what Christ should be ; for this was a pledge with what glory he should come in his Kingdom ; Matth. 16. 27. it prefigured the glory of his second coming . Thus for the Confirmation of their Faith Christ would give his Disciples a glimpse of his Glory ; he knew they would be sorely assaulted and shaken , by the Ignominy of his Cross. But what is all this to us ? we see not his Glory . ( 1. ) What was once done and sufficiently Attested , needs not to be repeated , but it is a great satisfaction to us that we have a glorious head , and chief ; when we suffer for him we need not be ashamed of our Sufferings , the Apostles urge this concerning us as well as them . ( 2. ) The immediate Manifestations of him who dwelleth in light inaccessible would undoe us , while we are in our mortal Bodies . Blessed be God that he hath chosen fit means to reveal himself to us , that we may behold the glory of the Lord in a Glass , 2 Cor. 3. 18. by the Ministry of the Word and other Ordinances . The Israelites were sensible how little they could endure him who is as it were all Sun , and all Light , and all Fire , Exod. 20. 18 , 19. Let not God speak to us least we dye . Elijah wrapt his Face in a Mantle , when God appeared unto him , 2 Kings 19. 13. when Christ appeared to Paul from Heaven , he trembled and was astonished , and was three dayes without sight , as you may see Acts 9. 9. there was a special Reason , why an Apostle should see him in Person . ( 3. ) We shall see this Glory when fit for it , Ioh. 17. 24. Father , I will that they whom thou hast given me may be with me where I am , that they may behold my glory which thou hast given me . The Queen of Sheba took a long Journey to behold the glory of Solomon , that was but a Temporal , Fading and Earthly Glory . Now much more Transcendent is the Glory of Christs Body in Heaven ; this we shall see to all Eternity . 3. To shew what we shall be ; for Christ is the Pattern , primum in unoquoque genere , &c. ( 1. ) It sheweth the possibility of our having a glorified Body . When the Lord is pleased to let forth and communicate his Glory , he is able to adorn and beautifie our Earthly and obscure bodies , the body of man in its composition hath a great mixture of Earth which is dark and obscure . Now God can make this clod of Earth to shine as the Star or Sun for brightness , Phil. 3. 21. Who shall change our vile body , that it may be fashioned like unto his glorious body , according to the working whereby he is able to subdue all things to himself . We are apt to say , How can it be ? if we consider the infinite and absolute power of God , and this Instance of Christ , it will make it more reconcilable to your thoughts , and this hard point will be of easier digestion to your Faith. ( 2. ) The certainty of it as well as the possibility , for Christ assumed our body not for Passion only , but for Glorification ; that therein he might be an instance and pattern to us . For if the head be glorious , so will the members also , how base soever the people of God seem to be in this World , yet in the Life to come they shall be wonderfully glorious , Mark. 13. 43. The Righteous shall shine as the Sun in the Kingdom of their Father . So Colossians 3. 3 , 4. Now our Life is hidden with Christ , but when he who is our Life shall appear , we shall appear with him in Glory , 1 Iohn 3. 2. When he shall appear we shall be like him , for we shall see him as he is . 2 Thessalonians 1. 10. Christ shall be glorified in his Saints , and admired in all them that believe , all these places shew we shall be partakers of this Glory . 3. The manner ; Glorification taketh not away the substance and natural properties of the body ; for there is a glorious Transfiguration , but no abolition of the substance of Christs body , it was the same body of Christ before , and after Transfiguration . Glory freeth us from natural infirmities , but it doth not strip us of natural properties , Christ hath shewed in his own body , what he can or will perform in ours , these same bodies but otherwise adorned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and with these eyes shall I see God , Iob 19. 26 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This corruptible must put on incorruption , and this mortal must put on immortality , 1 Cor. 15. 53. USES . 1. Be Transformed , that you may be Transfigured , be ye transformed by the renewing of your minds , Rom. 12. 2. the change must begin in the Soul , 2 Cor. 3. 18. and thence it is conveyed to the Body ; the lustre of Grace maketh way for the splendor of Glory , Prov. 4. 18. The path of the just is as the shining light , which shineth more and more to the perfect day . The way of the wicked is an encreasing darkness , Ignorance , Sin , outer Darkness . 2. Be contented to be like Christ in reproaches , disgraces , and neglect in the World , that you may be like him in Glory , bear the reproach of Christ , Heb. 13. 13. Let us go forth therefore unto him without the Camp bearing his reproach , Heb. 11. 26. Esteeming the reproach of Christ , greater riches then the Treasures of Egypt ; prefer it before all earthly honour , Acts 5. 41. And they departed from the Councel rejoycing that they were counted worthy to suffer shame for his name , and 2 Sam. 6. 22. I will yet be more vile and base in my own sight . Your Lord is a glorious Lord , and he can put Glory upon you . 3. To wean our hearts from all humane and earthly glory ; what is a glorious House to the Palace of Heaven ; glorious Garments to the Robes of Immortality ? The glory of Christ should put out the glory of these petty stars , that shine in the World , as the Sun puts out the fire . We have higher things to mind ; it is not for Eagles to catch Flyes , or Princes to embrace the dunghill . 4. Since this glory is for the Body , do not debase the Body , to make it an instrument of sin , 1 Thess. 4. 4. Possess your vessels in Sanctification and Honour , do not offend God to gratifie the Body , as they do , Rom. 14. 13. who make provision for the flesh to fulfil the lusts thereof . Do not spare the body to do God service , Acts 26. 7. Unto which promise our twelve Tribes instantly serving God day and night hope for to come , for which hopes sake , King Agrippa I am accused of the Iews , 2 Cor. 7. 1. Having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of God. SERMON . III. MATTH . 17. 3. And behold there appeared to unto him Moses and Elias talking with him . With LUKE 9. 30 , 31. And behold there talked with him two men , Moses and Elias , who appeared in glory , and spake of his decease which he should accomplish at Ierusalem . HAving spoken of Christs Transfiguration , we come now to speak of those special Accidents and Adjuncts which happened at the time of his Transfiguration . Here are two mentioned . 1. The extraordinary Apparition of Moses and Elias . 2. Their conference with our Saviour . In the First , 1. The persons who appeared , Moses and Elias . 2. The manner of their appearing , Luke saith , they appeared in Glory . Since the Scripture affixeth a behold or note of Attention , wherever this History is mentioned ; it will not be unprofitable for us to consider it a little . First , Who appeared , Moses and Elias , these were there in person , as well as Christ was there in Person , for it is not a Vision but a thing really done and transacted , Christ would have but two , being to give us a glimpse only , not the full lustre and splendor of his Glory and Majesty , as he will at the last day , when he shall come in the Glory of the Father , and all his holy Angels with him . But why these two ? 1. With respect to the Gospel or new Law which he was to set up . It is for the confirmation thereof that Moses and Elias appear talking with him , shewing the harmony and agreement between them , and the subordination of their dispensation to Christ and Salvation by him . Moses was the person by whom the Law was given , and Elias was a principal Prophet . The Law is represented by Moses , and the Prophets by Elias . Both did frequently foretell and prefigure the Death and Resurrection of Christ , and all the Scripture which was then written , was usually called by this term , Law and Prophets , Acts 24. 14. Believing all things that are written in the Law and the Prophets , and Mat. 11. 13. for all the Law and the Prophets prophesied until Iohn , Luke 16. 24. They have Moses and the Prophets let them hear them , so Acts 26. 22. I witness no other things then those which Moses and the Prophets say should come to pass . So Mark 7. 11. Whatsoever ye would that men should do to you , do you the same to them , for this is the Law and the Prophets . Well then the Books of the Old Testament are frequently and solemnly thus called , Law and Prophets ; the Messiah was spoken of and foretold in both , and the godly before his comming waited for him as such . One place I had almost forgotten , Rom. 3. 21. The Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets . Which sheweth that not only the person of Christ was set forth , but also his institution and Gospel dispensation . Well to manifest this consent here is Law and Prophets , Moses and Elias friendly conferring with Christ , or rather attending upon him , as servants upon their Lord. Christ and Moses , Christ and the Prophets are not at variance as the Jews suppose , but here is a fair agreement betwixt them . 2. With respect to the Persons themselves , there are many special Reasons ; these had been the most faithful , and laborious servants of the Lord , and publick eminent instruments of his Glory , Moses a giver of the Law , and Elias a restorer of the Law. Moses faithful in all the House of God , and Elias zealous for the glory of God. Both had ventured their lives , Moses by encountring Pharaoh , and Elias Ahab . Both had seen the glory of God in Mount Horeb , and spake with God also , Moses Exod. 33. 11. He saw the Lord face to face , and spake with him as a man doth with his Friend , and Elias 1 Kings 19. Both had fasted fourty days as Christ also did , therefore conveniently were these chosen . 3. With respect to our Profit and Instruction , Christ would not choose two Angels , for this service , but two Men. Here the business was not to see glorified Spirits , but glorified Bodies ; therefore the Angels having no Bodies of their own , and must appear in assumed Bodies if in any , are not fit ; therefore two Men that had Bodies wherein they might appear . But you will say , if two men must appear in glorified Bodies , why not Enoch rather then Moses , who was translated into Heaven , and remaineth there with a glorified Body as well as Elias . Answ. Enoch had no publick charge , Enoch lived before the legal dispensation , these both belonged to it , and were chief in it , of great Authority among the Jews , Enoch hath an honourable Testimony in the Word of God , but had no publick office and charge in the Church , which the other two had , and managed with great Fidelity . By the appearance of Moses the whole legal Oeconomy is supposed to appear in his Person , and by the appearance of Elias , the Prophetical Ministry , which was a kind of Chancery to the Law , is supposed to appear also . Both do as it were deliver over to Christ their whole dispensation , and lay it down at his feet , as the Magistrates that are to go out of office , solemnly resign the ensigns of their Authority to him that succeedeth , and also they come both to reverence the majesty of their supream Lord. In short it is for our comfort that one that died , and one alive in glory , should come to shew that Christ is Lord of quick and dead , Rom. 14. 9. Moses was dead , Elias translated , these two come the one to give a pledge of the glory of the World to come ; the other of the Resurrection of the dead ; which is the way and introduction to it ; and both these persons come to attend and adore our Saviour , and do homage to him . Secondly , They appeared in glory , that is in a corporeal shape , shining with brightness & glory , as Christs body did , bating only for the degree & proportion , that ther might be a difference between the Lord and his Servants . Now whether they appeared in Bodies formed and assumed for the present purpose , and to be laid down again as we do our Garments , or in their own proper Bodies , is often disputed by Interpreters upon this occasion . That they appeared in bodies is certain , for bodily acts , and properties are ascribed to them , as their talking with Christ , their being seen by the Apostles , for a spirit cannot be seen . If in bodies why not their own ? It is as easie to the Lord to cause them to appear in their own bodies , as in a body assumed for this special purpose , and service ; and they were known by the Disciples to be Moses and Elias , not by the external Lineaments , for they never saw them in person before , but either were made known to them by some internal Revelation , or by Christs words , or by some words of Moses and Elias themselves , but which way soever they knew them , certain it is they knew them , and took them to be Moses and Elias , therefore Moses and Elias they were , both as to Soul and Body . The Apostles that were admitted to this Transfiguration , were not to be deceived by a false appearance , for they were admitted to be confirmed in the Truth of Christs Person and Office , that by what they saw they might confirm others . How would it weaken the Testimony , if what they saw appearing before them in glory , were not the bodies of Moses and Elias , but only other bodies assumed . Concerning Elias the matter is without difficulty , for since he saw not death , but was translated both body and soul into Heaven , why should he lay down his own body and take another to come and serve Christ upon this occasion ? cause sufficient there was why he should come from the blessedness of Heaven to Mount Tabor , no cause why he should lay aside his own proper body . It is no loss nor trouble , but advantage to blessed and heavenly Creatures , to be serviceable to their Redeemers Glory , though it be to come out of the other into this World. But concerning Moses the matter is more doubtful , we read that he died in Mount Nebo , and his body was buried by God in the Plains of Moab , so that his Grave was known to no man unto this day , Deut. 34. 5 , 6. Some think it was preserved from putrefaction by the extraordinary power of God , that he might resume it at this time . The Jews say that God sucked out Moses soul from his body with a kiss , and afterwards restored it again , and so he liveth in immortality ; but he that looketh for Divinity among the Jewish Rabbins will much sooner find a ridiculous Fable , then any sound Doctrine ; suffice it to us that he was really dead , and buryed , and his body mouldred into dust , as our bodies are , and now on this special occasion , raised out of the dust , but after this whether it were laid down in dust again , or carryed into Heaven it is not for us to determine , it may be either according to the Analogy of the Christian Faith : if his body returned to corruption again , surely it is a great honour that it was raised up for this special use , I say it was a great joy to these Prophets to see all their predictions fulfilled in Christ. If we say it entered into Glory ? what inconvenience was there ; If God would indulge him this peculiar Prerogative to be raised from the dead , and enjoy blessedness both in soul and body before the last day . He granted it to Enoch and Elias , and those who came out of their Graves after Christs death , Matth. 27. 53. the great Harvest is at the last day , but some first-fruits before . Secondly , Their Conference with our Saviour ; they talked with him saith Matthew , they spake of his decease which he should accomplish at Ierusalem saith Luke ; they talked with Christ not with the Apostles , here is an Apparition to them , but no parley and intercourse between them and the glorified Saints . The Saints that are glorified are out of the sphere of commerce of the living , nay it is a question whether they heard at all what was said to Christ , but of that in the next verse . Here observe three things . 1. What they spake of Christs death . 2. The notion by which his death is set forth , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. The necessity of undergoing it , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he should accomplish at Jerusalem . 1. What they spake of none could divine , unless it had been told us , and the Evangelist Luke telleth us , that it was of his death . This Argument was chosen . 1. Because it was at hand , the next solemn Mediatory Action after this was his Death and Bloody sufferings , after he was Transfigured in the Mount , he went down to suffer at Ierusalem . 2. This was an offence to the Apostles that their Master should dye , Matth. 16. 22 , 23. Then Peter took him and began to rebuke him saying , be it far from thee , Lord , this shall not be unto thee . 3. This was the Jews stumbling block , 1 Cor. 1. 23. We Preach Christ Crucified to the Iews a stumbling block . 4. This was prefigured in the Rites of the Law , foretold in the Writings of the Prophets . In the figures of the Law it was represented , Heb. 9. 22. and almost all things are by the Law purged with blood , and without the shedding of blood there is no Remission , especially the Apostle urgeth the entring of the High Priest with Blood to the Mercy-seat , verse 23 , 24. All the legal Sacrifices were slain , & their blood brought before the Lord. So the predictions of the Prophets , Isa. 53. 10. Yet it pleased the Lord to bruise him , he hath put him to grief , when thou shalt make thy soul an offering for sin , &c. And Dan. 9. 26. The Messias shall be cut off but not for himself . In short , that Christ should dye for the sins of the World , was the great thing represented in the Law and Prophets . Rabbi Simeon and Rabbi Hadersim out of Daniel , that after Messias had Preached half seven years he shall be slain . 5. It was necessary that by death he should come to his Glory of which now some glympse and foretast was given to him , Luke 24. 46. Thus it is written , and thus it behoved Christ to suffer , and rise from the dead the third day , that is , with respect to the predictions , verse 44. All those things which were written in the Law of Moses , and the Prophets and the Book of Psalms concerning me may be fulfilled , and again Luke 24. 21 , 26. Oh fools and slow of heart to believe all that the Prophets have spoken , ought not Christ to have suffered these things , and to have entered into his Glory . 6. The Redemption of the Church by Christ is the talk and discourse we shall have in Heaven , the Angels and Glorified Spirits are blessing , and praising him for this , Rev. 5. 9. Thou art worthy for thou wert slain , and hast Redeemed us to God by thy Blood. The Angels verse 12. Worthy is the Lamb that was slain to receive power , and riches , and wisdom and streneth and glory , and honour and blessing . The Redeemed Church and glorified Saints and Angels have all one song and one praise , the honour of the Lamb that was slain . 7. It is an instructive pattern to us , that Christ in the midst of his Transfiguration , and the Glory , which was then put upon him forgat not his Death . In the greatest advancements we should think of our desolution , if Christ in all his Glory discoursed of his death , surely it more becommeth us , as necessary for us to prevent the surfeit of Worldly pleasures ; we should think of the change that is comming , For surely every man at his best estate is vanity , Psalm 39. 5. In some places they were wont to present a deaths head at their solemn Feasts ; merry dayes will not alwayes last , death will soon put an end to the vain pleasures we enjoy here , and the most shining glory will be burnt out to a snuff . 2. The notion by which his Death is expressed , his decease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies the going out of this Life into another , which is to be noted . 1. In respect unto Christ his death was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he went out of this mortal Life into Glory , and so it implyeth both his suffering Death , and also his Resurrection , Act. 2. 24. God hath raised him up , having loosed the pains of Death , because it was impossible he should be holden of it . The Grave was like a Woman ready to be delivered , it suffered Throws till this blessed burden was egested . 2. With respect to us Peter calls his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 1. 15. I will endeavour that ye may be able after my decease , the death of the Godly is a going out but from sin , and sorrow , to glory , and immortality , as Israels going out of Egypt , ( whence the second Book of Moses is called Exodus ) was no destruction and cessation of their being , but a going out of the House of Bondage into Liberty . Paul saith , I desire to be dissolved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 1. 23. a setting sail for the other World. In Scripture language the body is the House , the soul is the Inhabitant , 2 Cor. 5. 1. We know that if our earthly house of this Tabernacle were disslolved , we have a building of God , an House not made with hands eternal in the Heavens . The soul dwelleth in the body as a Man in a House , and death is but a departure out of one House into another not , an extinction but a going from House to House . 3. The necessity of undergoing it , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this word accomplish noteth three things . 1. His Mediatorial duty , with a respect to Gods Ordination , and Decree declared in the Prophesies of the old Testament , which when they are fulfilled are said to be accomplished . Whatsoever Christ did in the work of Redemption was with respect to Gods Will and Eternal Decree , Acts 4. 28. To do whatsoever thy hand and counsel determined before to be done . Now this was the more binding being it was a declared counsel in the Prophesies and Figures of the Old Testament , therefore Christ cryed out at his death , Iohn 19. 30. It is finished , or accomplished . Meaning principally that the Prophesies , and Figures , and Types which prefigured his death were all now accomplished . 2. His voluntary submission which he should accomplish , noteth his Active and voluntary concurrence ; it is an active word not passive , not to be fulfilled upon him , but by him ; for though his death in regard of his Enemies was violent and enforced , yet he voluntarily underwent it for our sakes : no man could have taken his Life from him unless he had laid it down , Iohn 10. 18. it was not forced upon him , but he yielded to it by a voluntary dispensation ; as to men it was an act of violence , but as to his Father , it was an act of obedience ; as to us , an act of Love ; on Christs part his Enemies could not have touched him against his Will , as indeed they cannot also one hair of our heads but as God permitteth . 3. That it was the eminent Act of his Humiliation , for this cause he assumed humane Nature : his Humiliation begun at his Birth , continued in his Life , and was accomplished in dying ; all was nothing without this for less could not serve the turn , then the death of the Son of God : then all sufferings were undergone which were necessary to take away sin , therefore there is a consummation or perfection attributed to the death of Christ , Heb. 10. 14. By one offering he hath perfected for ever them that are Sanctified , there is done enough to expiate sin to open a way to Heaven and Happiness , this accomplisheth all that is necessary , by way of Merit and Satisfaction . Now what shall we learn from hence , for surely such solemn actions of Christ were not in vain . I. A notable Argument to confirm the Christian Faith , namely , the consent between the Law and the Prophets , and Christ : for Moses and Elias are all Christs Ministers and Servants agreeing in one with him ; and therefore appear at his Transfiguration where he is proclaimed to be the beloved Son of God , and the great Doctor of the Church , whom all are bound to hear under pain of Damnation . I will prove two things , First , The Necessity of this Appearance both to the Iews , and us Gentiles . 1. To the Iews in that Age , for there were three Opinions concerning Christ , some had a blasphemous Opinion of him , as if he were an Impostor , and called him Samaritane , and Devil ; so the chief Priests and Pharisees . Matth. 27. 63. We remember that that Deceiver said , while he was yet alive , after three dayes I will rise again . And Matth. 12. 24. This fellow doth not cast out devils , but by Beelzebub the prince of the devils . Generally they looked upon him as an Enemy to Moses ; Ioh. 9. 29. We know that God spake to Moses , as for this fellow we know not whence he is . Others had a more moderate Opinion , who were alarum'd by his Miracles , and convinced by his Holiness , Mar. 6. 14 , 15 , 16. Some said it is Elias , others said it is a Prophet , Ieremias or one of the prophets , but Herod said it is Iohn whom I beheaded , who is risen from the dead , and therefore mighty works do shew forth themselves in him . Herods Conscience could not digest Iohns Murder , therefore he twice saith it is Iohn , it must needs be Iohn . The third Opinion was that of the Disciples , Thou art the Christ , the son of the living God , Ioh. 6. 69. Now to set all at rights , to confute the blasphemous Iews , to rectifie the moderate Iews , to confirm the Disciples , here come Moses and Elias to justifie him ; they would not have owned him if a Blasphemer and Impostor ; nor have come from Heaven to honour him , and do him homage , if he had been an ordinary Prophet ; therefore they appear in Glory , and talk with him of his Death . 2. With respect to the Modern Iews , and us Gentiles ; this Apparition was necessary to confirm us in the Faith both of Christs Person and Office ; that he was the great Teacher sent from Heaven , to make known the way of Salvation to lapsed Mankind , and Moses and Elias must be hereafter silent , now the great Prophet and Doctor of the Church is brought forth , and no other Revelation or Dispensation is to be expected or regarded , now he is brought forth . There is need that this should be sufficiently evidenced , partly because Christ had the Law of Moses to repeal , which was well known to the Iews to be Gods own Law , or else they and every true Subject of God might refuse to obey him ; partly because he had a new Law to promulgate , even the Law of Faith and Gospel Ordinances ; and so must manifest his Authority before they can be received and submitted unto with that firm Assent and Consent which is necessary ; partly , because he himself was to be received and entertained as the Redeemer of the World , who had Expiated our sins by his Decease at Ierusalem , which was a new work , yet Mans Salvation lay upon it . And his Death there was Clouded with many Prejudices ; for they put him to death as a false Prophet , guilty of Blasphemy and Sedition : Therefore it needed to be made manifest that such a Man of Sorrows , reckoned among Transgressors , was the Saviour and Redeemer of the World. Secondly , The Sufficiency of this Evidence . For if Moses and Elias appear in Glory to Countenance this Dispensation , and declare their hearty Concurrence and Consent ; there is no Reason Iew or Gentile should scruple it ; if Moses the Lawgiver , and Elias so zealous for the Law , consent ; why should the Iew refuse the Gospel so agreeable to their Dispensation , or the Gentiles question a Doctrine so long agoe manifested to the Church by God long before Christ and his Apostles were in being . Those that lived in so many different Ages , could not lay their Heads together to cheat the World with an untruth . There is a double Argument may be drawn hence . 1. The Matter of Fact ; Moses and Elias did appear to Witness their Consent . Now this dependeth upon the Testimony of the Apostles present , whose Testimony was by other means ratified and made valuable , 2 Pet. 1. 16 , 17 , 18. For we have not followed cunningly devised fables , when we made known unto you the coming of our Lord Iesus Christ , but were eye-witnesses of his majesty . For he received from God the father , honour and glory , when there came such a voice to him from the excellent glory , This is my beloved son in whom I am well pleased . And this voice which came from Heaven , we heard when we were with him in the holy mount . 2. Their Consent in Doctrine , which is obvious in all their Writings , the Apostles related nothing concerning Christ , but what Moses and the Prophets had foretold , and what was History in the New Testament was Prophesie in the Old ; either as to the Person of Christ , or as to his Kingdom , the Duties and Priviledges thereof ; Ioh. 5. 39. Search the scriptures , for in them ye think ye have eternal Life , and they are them that testifie of me . So Ver. 45 , 46 , 47. Do not think that I will accuse you to the father , there is one that accuseth you , even Moses in whom ye trust . For had ye believed Moses , ye would have believed me , for he wrote of me . But if ye believe not his writings , how will ye believe my words ? The Old Testament beareth witness of Christs Person , Natures , Offices , Birth , Life , Sufferings , and the Glory that should ensue , 2 Pet. 1. 19 , 20 , 21. We have also a more sure word of prophesie , whereunto ye do well that ye take heed , as to a light that shineth in a dark place , till the day dawn , and the day-star arise in your hearts . Knowing this first , that no prophesie of the Scripture is of any private Interpretation . For the prophesie came not in old time by the will of men , but holy men of God spake as they were moved by the holy Ghost . The Apostles taught the same things the Prophets had written , only applyed them to Jesus of Nazareth whom they had Crucified , that they might know that he was Lord and Christ. The Heathens take notice that at that time when Christ appeared , there was Vetus & constans Fama ; Sueton. Ex antiquis sacerdotum libris Tacitus . That their King Messiah should come . USES . 1. For Confutation of the Iews , and to shew their obstinacy in not receiving Christ as the Messiah , God had told Moses , Deut. 18. 18. I will raise them up a prophet from among their brethren like unto thee , and will put my words into his mouth , and he shall speak unto them all that I shall command him , and whosoever will not hearken unto him , I will require it of him . Which cannot be understood of any other Prophet , but Christ the Messiah , for it is said , Deut. 34. 10 , 11. There arose not a Prophet in Israel like unto Moses who knew the Lord face to face in all the miracles and wonders which the Lord sent him to do . But the Messias doth match and overmatch him , he was a Man as Moses was ; for the Promise was made on that occasion , let me hear the Voice of the Lord God no more , nor see this great Fire , that we dye not ; saith God , they have well spoken , I will raise up a Prophet like unto thee from among their Brethren ; he must be a Law-giver as Moses , but of a more perfect Law ; he must be such an One as should see God face to face ; he is of a Divine Nature , approved to the World by Miracles , Signs and Wonders . As Moses was , so Christ ; Moses divided the Sea as dry Land , Christ walked upon it ; Moses healed the bitter Waters that were sick , Christ raised the dead : All the prejudice is , that he changed the Law of Moses into the Rites and Institutes of the Christian Religion . Answ. That was necessary the substance being once come , that the Shadowes and Ceremonies should be abolished ; and besides , these were proper and peculiar to one Nation in the World , namely Iudaea ; the Exercise permitted but in one only place of that Country , namely Ierusalem ; whither they were all to repair three times each year ; but the Messias Law was to be common to all men , serves for all Countries , Times , Places , Persons , for he was to be the Light of the Gentiles as well as the Glory of his people Israel , how should Nations so far distant from Ierusalem repair thrice every year ; or a Woman dwelling in England or America repair thither for purification after every Child-birth , Lev. 12. When Moses delivered the Law to them , Deut. 18. 15. The Lord thy God will raise thee up a Prophet like unto me , unto him shalt thou hearken . And the Prophets when they prophesie of his Law , Isa. 2. 3. The Law shall go forth out of Sion , and the word of God from Ierusalem . Moses's Law was published from Sinai , not from Sion ; but the preaching of the Gospel begun at Ierusalem , and from thence was spread over all the World. Again it is said , Isa. 42. 4. The Isles shall wait for his Law ; that is the Maritime Countries . I pursue it no farther now . 2. To us Christians . Our Religion is true , Oh let us be true in the profession of it ; otherwise it will little help us in the day of our Accounts , 2 Thes. 1. 8. Taking vengeance on them that know not God , and that obey not the Gospel of our Lord Iesus Christ. You stand upon the Vantage-ground , but are not Taller in Stature than Heathens and Iews . Disciples in Name , not in Deed ; Ioh. 8. 31. If ye continue in my words , then are ye my disciples indeed : Christians of Letter , not of the Spirit . Oh Reverence Christ , if Moses and Elias did him Homage . When we have found Truth let us look after Life ; and having owned the true Religion express the Power of it . II. The next thing we learn is the Necessity and Value of Christs Death . For Moses and Elias insist upon his Decease at Ierusalem ; which quite contradicteth the Iewish deceit and establisheth the Christian Hope . The Death of Christ for our Redemption is the great Article of the Christian Faith , the thing foretold and prefigured by Law and Prophets , Luk. 24. 44. and the ground of our Comfort and Peace , Isa. 53. 4 , 5. Surely he hath born our griefs , and carried our sorrows , yet we did esteem him stricken , smitten of God and afflicted . But he was wounded for our Transgressions , he was bruised for our Iniquities , the chastisement of our Peace was upon him , and with his stripes are we healed . Let us Consider , 1. The Notions by which Christs Death is set forth . 2. The Necessity of it . First , The Notions by which Christs death is set forth . Two solemn ones : A Ransom ; And , A Mediatorial Sacrifice . 1. A Ransom ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 2. 6. Who gave himself a Ransom for all . A Ransome is a Price given to a Judge , or one that hath power of life and death , for to save the life of one capitally Guilty , or by Law bound to suffer death , or some other evil and punishment . This was our Case , God was the supream Judge , before whose Tribunal Man standeth guilty , and liable to death ; but Christ interposed that we might be spared , Iob 33. 24. deliver him from going down to the Pit , for I have found a Ransom . There is a Price or Recompence given in our stead . 2. A Mediatorial Sacrifice , Isa. 53. 3 : When thou shalt make his soul an offering for sin : Eph. 5. 2. Christ hath loved us , and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour . He hath undertook the Expiation of our sins , and the propitiating of God ; Gods provoked Justice would not acquit the Controversie it had against us , till it were appeased by a proper Sacrifice ; 1 Ioh. 2. 2. He is the propitiation for our sins . Secondly , The Necessity of it . 1. The sins and guilty Fears of Mankind , needeth such a Remedy ; we are naturally sensible that the punishment of death is deserved and due to us by the Law of God , Rom. 1. 32. They which commit such things are worthy of death . Now these Fears are not easily appeased , Micah 6. 6 , 7. Wherewith shall I come before the Lord , and bow my self before the high God ? shall I come before him with burnt-offerings , with calves of a year old ? Will the Lord be pleased with thousands of rams or with ten thousands of rivers of Oyle ? Shall I give my first-horn for my transgression , the fruit of my body for the sin of my seul ? Christ came and died to free us from them , that we might serve God chearfully , Heb. 2. 14 , 15. Forasmuch then as the children are partakers of flesh and blood , he also himself took part of the same , that through death he might destroy him that had the power of death , that is the devil , Heb. 9. 14. How much more shall the blood of Christ , who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God. 2. The Glory of God requires it . 1. To declare his Justice , Rom. 3. 25 , 26. Whom God hath set forth to be a propitiation through faith in his blood , to delare his Righteousness , for the Remission of sins that are past , through the forbearance of God. To declare I say at this time his righteousness , that he might be just , and the justifier of him which believeth in Iesus . If God will pardon sin , there must be a fit means to keep up the Honour of his Justice , and the Authority of his Law ; for sin is not a wrong done to a private party offended , but a disobedience to Authority , and disturbeth the order of Government . 2. To declare his Holiness , that he is a Pure and Holy God hating sin . This was demonstrated in the Sufferings of Christ , and the dear rate at which it was expiated : for if this was done in the green Tree , what shall be done in the dry . USES . 1 : Oh then be affected with this great Mistery , the death which the Son of God accomplished at Ierusalem ; look upon it under a double Notion , with respect to his Fathers Command , it was an Act of Obedience , carried on with such Humility , Patience , Self-denial , Resignation of himself to God , Charity , Pity , as the like cannot be done by Man or Angel , Rom. 5. 19. by the obedience of one many were made Righteous . Phil. 2. 7. He humbled himself , and became obedient to the death , even the death of the Cross ; this commendeth Obedience to us . it was an Act of Love , Gal. 2. 20. Who loved me and gave himself for me . Rev. 1. 5. To him that loved us , and washed us from our sins in his blood . He thought no price too dear for our Salvation , let us love him again who loved us first ; 1 Ioh. 4. 19. We love him because he first loved us . And be contented to suffer with him and for him , that we may enter into his Glory ; Rom. 8. 17. If so be that we suffer with him , that we may be also glorified together , if he call us thereunto . 2. Feel the Vertue of it in Heart and Conscience . In Heart , by our dying to sin , then we are planted into the likeness of his death ; Rom. 6. 5. They that are Christs have crucified the flesh with the affections and lusts thereof . Gal. 5. 24. Who his own self bare our sins in his body on the tree , that we being dead to sin should live unto righteousness . Then Glory in it , Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Iesus Christ , by whom the world is crucified to me , and I unto the world . In Conscience , 1 Ioh. 5. 10 : He that believeth in the son of God hath the witness in himself , &c. Heb. 12. 24. And to Iesus the Mediator of the new covenant , and to the blood of sprinkling that speaketh better things than the blood of Abel ; doth it appease our guilty fears , and purge our Consciences from the stain and guilt of sin . III. The State of Future Glory and Felicity . 1. The dead in the Lord are not perished , but live for ever with God in Heaven ; for here they appear long after their departure hence , Luk. 20. 38. He is not the God of the dead but of the living , for all live unto him . They all live to God though they are gone out of the sphere of our commerce , they have another Life with God. Now fix this in your hearts , for many carry it so as if there were no Immortality or Life to come ; we do not vanish into the Air when we die ; Moses is somewhere , and Elias somewhere , in the Hand of God , and can appear when God will have them . 2. The Saints appeared in a true , and in their own Bodies , to establish the Faith of the Resurrection ; their bodies were reserved for this use ; one of them was already in Glory in soul and body , the other now raised out of the dust after many years Burial ; and why cannot God gather up our dust again and enliven it , that we may accompany Christ at his coming . 3. This Instance sheweth also the Degrees of Glory . All the Saints have their Portion in Bliss , but not a just equality . Moses and Elias appeared in Glory , not Enoch ; nor were any of the rest admitted to this solemnity . Here were three choice disciples , when the rest stood at a remote distance ; so two glorified Saints , but the rest not admitted to this Honour , but stood waiting for his glorious Ascension . There is difference on Earth in the Worldly State , some have greater Riches , Honours and Dignity than others ; difference in the Church , both in Gifts and Graces ; yea a difference in Hell , some have a hotter , others a cooler punishment ; so in Heaven , according to eminency in Holiness and Faithfulness with God ; otherwise there would not be a suitableness in Gods dispensations . 4. The perfect subjection of the glorified spirits to the will of God , either to remain in the Vision of God , or to be imployed in the service of their Redeemer ; we should think that a self-denial , which they count an Happiness , to come from Heaven to Mount Tabor ; they take up , or lay down a body , as God pleaseth . Heaven is a state not onely of perfect Happiness , but of exact conformity to God. 5. We shall have the Company of the Blessed Saints in Heaven . The disciples here did not onely enjoy the company and sight of Christ , but the company and sight of Moses and Elias , being glorified Saints ; so in the Heavenly Life ; Mat. 8. 11. It is made a part of our blessedness in the Kingdome of God , to sit down with Abraham , Isaac and Iacob ; And Heb. 12. 23. Ye are come to the general assembly and church of the first-born , which are written in heaven , and to God the judge of all , and to the spirits of just men made perfect . Here we are ioyned to them by Faith and Hope ; there by sight and Fellowship . The company of wicked Men is now grievous and tedious to us , Ezek. 2. 6. but we shall have better company hereafter , here we often part with our choicest Friends and Acquaintance , but there we shall meet and never part more ; It is not to be imagined but that we shall have the comfort of our glorified Fellow-creatures . The Body hath its Objects and Felicity fit for a Body . 6. The Saints shall know one another , as the disciples knew Moses and Elias , though not by Countenance , having never seen them before , but by Revelation ; Christ told them who they were , and we who have known before our old Acquaintance shall know them again . Memory is not abolished , but perfected ; we shall make one body , one society ; now we shall not converse as strangers , Abraham knew Lazarus , Luk. 16. 25. Ministers , 1 Thes. 2. 19. What is our hope or joy or crown of Rejoycing , are not even ye in the presence of our Lord Iesus Christ at his coming . Christs Argument , Luk. 16. 9. Make to your selves friends of the mamon of unrighteousness , that when ye fail they may receive you into everlasting habitations . Angels know not onely themselves , but all the Elect now ; how else do they Minister about them , they know the least believer , Math. 18. 10. Take heed that ye offend not one of these little ones , for I say unto you , that in heaven their angels do always behold the face of my Father which is in heaven . And they are at length to gather them from the four Winds , Matth. 13. 41. The son of man shall send forth his Angels , and they shall gather out of his kingdom all things that do offend . 7. The Conference of the Blessed Saints ; we shall be with them , speak to them , hear them speak to us , though not after an earthly manner . We have now Bodies , and so Tongues and Lips , which are the Instrument of Speech ; Ears , which are the Instruments of Hearing ; now these would seem vain , and to no purpose , if there were no use of Speech and Hearing . It was a blessed thing for Peter , Iames and Iohn , to stand by and hear the conference between Christ , Moses and Elias , 1 King 10. 8. Happy are thy men , happy are these thy servants which stand continually before thee , and hear thy Wisdom . Much more may it be said here . USE . Well then , Christian Religion is True , Christs Death Necessary , Eternal Life Certain , Oh let our Time , and Hearts and Care be taken up about these great and glorious things , Meditate on them , seek after them , first begin with the sureness of Christian Doctrine , that you may lay a good Foundation that Christ is the Teacher of the Church , who hath brought life and immortality to light through the Gospel , 2 Tim. 1. 10. then penitently sue out your Pardon , in the name of Christ , depending on the Merit of his Death , and make this Eternal Life and Happiness your choice , and the scope of your Life and Conversation , 2 Cor. 4. 18. While we look not at the things which are seen , but at the things which are not seen , for the things which are seen are temporal , but the things which are not seen are Eternal . SERMON . IV. MATTH . 17. 4. Then answered Peter and said unto Iesus , Lord it is good for us to be here ; if thou wilt let us make three Tabernacles , one for Thee , and one for Moses , and one for Elias . With LUKE 9. 32 , 33. But Peter and they that were with him were heavy with sleep , and when they were awake they saw his Glory , and the two men that stood with him . And it came to pass as they departed from him , Peter said unto Iesus , Master , it is good for us to be here , and let us make three Tabernacles , one for Thee , and one for Moses , and one for Elias , not knowing what he said . WE are upon the Adjuncts of Christs Transfiguration . The first was the Appearance of Moses and Elias talking with him . The Second is the entertainment which the Apostles gave to this glorious dispensation , or their behaviour under it . Three Things are Observable . 1. Their Posture for some while , and Peter and they that were with him were heavy with sleep . 2. Peters Motion when they were awake , let us build here three Tabernacles . 3. The Censure of it , not knowing what he said . First , Their Posture after the Transfiguration was begun , and Peter , and they that were with him were heavy with sleep . This sleep might arise either from a common natural cause , or from a special cause peculiar to this dispensation . 1. A common natural cause , being tyred with labour in ascending the Mountain , for it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding high . Or it was with watching , for they tarried there all night , and Christ continued long in Prayer , and possibly being a little withdrawn from them , as in his Agonies , he was Transfigured before them . 2. The special cause of this sleep was the extraordinary Apparition , as the Prophets often were in a deep sleep and trance , when they saw the like , Dan. 8. 18. As the Angel Gabriel was speaking to me , I fell into a deep sleep , with my face towards the ground . Again Dan. 10. 9. When I heard his voice , then was I in a deep sleep . So the Prophet Zechariah in the midst of his Visions , Zech. 4. 1. The Angel of the Lord wakened me as one in a deep sleep , any eminent passion causeth sleep , and they were astonished so with these visions and representations , that nature fainted under them , and they fell into a sleep , so the Apostles seeing Christ in the midst of fervent Prayers Transfigured before them . Now whether it came from the one cause or from the other , we must conclude this sleep was a weakness on their parts , but directed and overruled by God for just and wise Reasons . 1. It was a weakness and infirmity on their part , for questionless they were to attend with all vigilancy to this manifestation of our Saviours glory , and observe the passages of it , why else did he take them into the Mountain a part , but as Witnesses of it , as they were to watch in his Agonies , so in his Transfiguration it was a fault then , Mat. 26. 40. When he cometh he findeth them asleep . What could you not watch with me one hour . But the best men are clogged with humane infirmities , in the most glorious manifestations of God to them . 2. The Providence of God is to be observed in this sleep ; that which came to pass through their Fault was ordered by Gods Providence , for if they had been awake they had heard all the discourse that passed between Christ and the two great Prophets , which neither their present condition , nor the state of the time did permit . Christ had told them that he should suffer an ignominious death , which they did not throughly understand , nor could they reconcile it with the present thoughts which they had of the Messiah , nor was it fit for them to hear all , how the death of Christ was foretold in the Prophesies prefigured in the Sacrifices , shadowed out in all the rest of the Types of the Law , and sung of in the book of Psalms to satisfie the Justice of God , and open a way for his Mercy , and the gift of the Holy Spirit . Christ would not have the great work of his dying hindered , and these things they were not to learn from Moses and Elias , but he would teach them himself after the Resurrection , Luke 24. 44 , 45 , 46. These are the words that I spake unto you while I was yet with you , that all things must be fulfilled which were written in the Law of Moses , and in the Prophets , and in the Psalms concerning me , then opened he their eyes that they might understand the Scriptures , and said unto them , thus it is written , and thus it behoved Christ to suffer and to rise from the dead the third day . And the full knowledge of them was reserved till the pouring out of the Spirit on the day of Pentecost : if they had heard them now they would have begotten scruples , and troublesome thoughts in their minds , and hindered the present service . Observe hence our weakness during the time we are invironed with mortality , that we cannot bear up long under spiritual duties , either our hearts are soon overcharged with wonder & astonishment , or else we yield to natural infirmities ; however let it be a warning to us against sleepiness in the worship of God. It is true the best may be surprized with it , as here Christs Disciples ; yet it was a sin in them to be asleep when Christ was at Prayers , and it is a sin God hath severely punished , witness Eutychus , Acts 20. 9. And there sat in the window a young man named Eutychus , being faln into a deep sleep , and as Paul was long Preaching he sunk down with sleep , and fell down from the third loft , and was taken up dead . Mark though the Sermon continued till midnight , and it was a youth that slept , yet he fell down as dead : it was a small sin , a sin of infirmity , a boys sin , yet God would leave this warning , I do not animadvert too severely upon this infirmity , only give you caution ; Christ praying all night on mount Tabor , this weakness prevailed on these choice Apostles , and elsewhere during the time of Christs Agonies , yet we are to strive against it , and be sure it may be said of us as of them , Mark 26. 41. The spirit is willing but the flesh is weak . Make conscience of avoiding this sin , do not compose your selves to sleep , do not come to these duties spent with labours , and Worldly cares , nor clogged with excess of meat or drink , nor having defrauded our selves of necessary refreshing by sleep , by vain pleasures the night before . Secondly , Their carriage when they were awake , when they awaked they saw his Glory , and the two men that stood with them , they saw Christ transfigured before they fell asleep , but I think they saw not Moses and Elias before , but now saw them , that they might give testimony of it to the Church , not by common fame , and hear say , but as eye Witnesses , and they knew Moses and Elias either by information from Christ , or some secret instinct and Revelation of the Spirit , or as hearing some part of the discourse they heard enough to shew what they were , or what the general matter of their discourse was . But that which is most remarkable is Peters motion and proposal , It came to pass to pass as they departed from him , just as they were parting Peter said , Lord it is good for us to be here , let us make three Tabernacles , one for Thee , one for Moses , and one for Elias . He mentioned no distinct Tabernacle for himself and fellow Disciples , because they would be with Christ attending on their Master in his Tent. The Motion in the general is rash , sudden and unadvised , but being made by a good man though under a passion , there is something good and something bad in it . 1. That which was good in it is , he yet retaineth his Reverence . 1. That he submitteth his proposal to the judgement of his Lord and Master , wherein he expresseth his Reverence of Christ , Lord if thou wilt ; he desireth a continuance of this dispensation , leaveth it to his consent , acknowledging herein his Wisdom and Authority . 2. It sheweth the valuableness and felicity of conversing with Christ , and the glorified Saints ; for when but two of them appear in Glory talking with Christ , Peter said it is good to be here , to continue and abide in this place together with thy self , Moses and Elias . What a blessed dignity is this , the Glory of Heaven is so ravishing and satisfactory to the soul , that the soul can rest in the least glimpse and degree of it . If a glimpse , what is the fulness , if the splendor of his humanity not yet Glorified be so great what is the Glory of his Godhead ? If a fight of these things at a distance , what is the participation , when the Glory shall be revealed in us , or we shall appear with him in Glory ? If Moses and Elias , what is the company of all the Saints and Angels ? If it be thus at Mount Tabor , what will it be in Heaven , when all the World is renewed , and refined , and the Church gathered together in one great Assembly . 3. The nature of a state of Glory , and how easily it maketh us to forget all things here below , Peter had a Family , and Houshold affairs to mind , for we read in the Gospel that his Wives Mother was sick and cured by Christ , Matth. 8. 14. he had Friends and a Brother called Andrew , who was one of the Disciples of Christ , left below in the Valley , Iohn 1. 40. nay he forgot his own present condition of Life , which could not long brook his remaining in that Mountain without the supply of Food , and other necessaries . Now all this sheweth that when we are translated to Heaven we shall be so ravished with that kind of Life we shall have there , as that all sense and memory of things that we have left behind shall cease , as Peter being ravished with this sight and spectacle , thinketh not of Kindred , Friends or Houshold , or any kind of Worldly comfort , but saith onely it is good to be here ; so that it teacheth us , that the delights of the other World , make us forget all our concernments here below , all shall be forgotten and swallowed up in that heavenly delight we shall have there . 2. That which was Evil in it . 1. That he mistook the nature of the present dispensation , this was to be a representation not a Fruition , to be transient and momentany , for confirmation not possession , rather a viaticum , a bit by the way , then a Feast . It was good and commendable to be affected with joy , and delight in the presence and company of Christ , and Moses and Elias , but it was not to be rested in as their full Reward . 2. If this request had taken place , the work of our Redemption had been hindred , what had become of Christs Death and Passion , which he should accomplish at Ierusalem ; all our happiness dependeth on that , and if God should give way to our carnal desires , what mischief would ensue . If Christ had hearkened to him he would not have gone up to Ierusalem to suffer , nor would any man living have dared to lay hands upon him while he continued in this Glory and Majesty . 3. This request was injurious to Moses and Elias , that they should utterly forsake their Heavenly Mansions for an abode on Earth , and therefore to desire their continuance there , was to desire their loss , they were a little time to appear on Earth with Christ , and then to return to their blessedness , or to the enjoyment of the sight of God in the third Heavens . 4. It was injurious to Christ , to hope to learn something from Moses and Elias which Christ could not teach them , and to equal them with his Lord and Master , in building Tabernacles for all three alike and without difference , was some lessening of his respect to Christ. If they were to learn any thing from them they were to consult the Books not the Persons , Luke 16. 29. They have Moses and the Prophets , let them hear them , and the desires of extraordinary means argueth a contempt of ordinary . 5. It was an error to imagin that Tabernacles were necessary for Moses and Elias , who now appeared in such Heavenly Glory in the Mount , they needed not earthly Houses , and Tents , to dwell in , to defend them from the injuries of the weather , neither had they such present conveniencies to prepare them . Thirdly , The censure of the Holy Ghost , Luke saith , not knowing what he said , In Mark chap. 9. 6. He wist not what to say , for they were sore afraid . They were words of a man in a Rapture , or surprized with great astonishment . There were two affections dazled with the Majesty of this Glory , and transported with joy ; there was also a great fright usually , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such things as bring a hurt occasion fear , and also things of excellent Glory , such as surpass our present meanness ; as here the change of Christs Person , and the glorious Appearance of the great Prophets , so long since separated from the commerce of mankind . Observe , before we proceed , the inconvenience of great and excessive Passions , they make us speak we know not what , Peter is an instance in Scripture , let us keep to him , you see him surprized with a great passion of fear , when at Christs command a great draught of Fish came to hand in an unlikely time , Luke 5. 8 , 9. Depart from me , for I am a sinful man , O Lord. For he was astonished , and all that were with him , at the draught of Fishes that they had taken , you find him at other times transported with a passion of excessive Reverence or Humility , Iohn 13. 8. Lord thou shalt never wash my feet . With a passion of Love , or Pity to his Master , Lord let it be far from thee , this shall not be unto thee , when his Master had foretold his death , Mark 16. 22. in case of contempt of Christ : here with a passion of joy or ravishment , or transport of soul , Lord it is good for us to be here . Now all these passions were religiously exercised , but it is dangerous when Religion , which should bridle and govern our passions , is made the matter and fuel of them . Passionate joy , or passionate fear , passionate reverence , or passionate zeal , and anger , may easily transport us to some uncomely action or motion , for though in all these there was Religion at top , yet sin at the bottom ; and therefore you see how much it concerneth us to moderate and reduce our selves to a due temper , for passion causeth us to do things without and against reason , yea to speak and do we know not what , and when Religious matters over heat our affections we may erre exceedingly . Now having opened this part of the History , let us observe something that conduceth to our practical instruction . I. Doctrine , That the state and condition of the glorified Saints , is a most delightful state and condition . For when Peter had but a glimpse of it in the transfiguration of Christ , it seemed so ravishing and transporting , that here would he abide and stay by it ; so was he affected with joy in the company and presence of Christ , and Moses , and Elias , appearing with him , that all his natural comforts and relations were forgotten . This would compensate all , if once we be gotten into this blessed estate , we shall never desire to come out of it and part with it , this which the Disciples had , was but a little glimpse , and tast of the Life to come , this must needs be so ; it is called joy , Mat. 25. 21. Enter thou into the joy of thy Lord , and fulness of joy , Psal. 16. 11. In thy presence there is fulness of joy , at thy right hand there are pleasures for evermore , no better estate can be expected . The Soul is at rest as having obtained its end . And it is also proved by the priviledges and benefits the Saints shall enjoy in the world to come . 1. A Freedom from all Evil , which here are matter of Grief to us . And 2. The Fruition of all Good , which may any way bring Ioy , and Delight and Contentment . 1. There is a Freedom from all Evil. There is a twofold evil , either of Sin or Punishment . In Heaven there is neither Sin nor Misery . 1. To begin with sin , that is the worst evil , because it maketh us hateful to God , and grieveth the Saints most , Rom. 7. 24. Oh wretched man that I am , who shall deliver me from the body of this Death . If any man had cause to complain of Afflictions , Paul much more being often imprisoned , whipped , stoned , but his lusts troubled him more then scourges ; and his captivity to the Law of sin more then Prisons . Gods children are most weary of the World , because they are sinning here , whilst others are glorifying of God , and enjoying God and the company of his blessed Ones . Now in Heaven there is no sin , Eph. 5. 27. there is neither spot nor blemish nor wrinkle on the face of the glorified Saints , their faces were once as black as yours . But now they are washed in the Lambs blood and fully cleansed , now with much ado we mortifie sin , but then it is nullified ; but if we subdue the power of sin we do not get rid of the being of it , but then we are rid of all at once , of all sin , and temptation to sin . There was a Serpent , a tempter in Paradise , but there is none in Heaven ; the devil is shut out , and the old man is left in the Grave never to rise more . 2. There is not the least evil of Affliction , Rev. 21. 4. All tears shall be wiped away from their eyes , whatsoever is painful and burdensome to nature , is a fruit of sin , a brand and mark of our Rebellion against God. Therefore when sin is done away , Affliction which is the fruit of it , is done away also . In Hell there is Evil , and onely Evil ; in Heaven Happiness , and onely Happiness ; here our wounds are healed , but the scars remain , something to put us in mind that we have sin yet dwelling in us , but there all the effects of it cease , there is neither death , nor sorrow , nor crying , nor any more pain . 2. They shall enjoy all Good things , which shall bring Joy and Comfort to them , in blessedness there is a confluence of all Good , our joyes are full and eternal . 1. There is the immediate sight and presence of God , and Jesus Christ , who shall be all in all to them , 1 Cor. 13. 12. Now we see through a glass darkly , but then face to face , now I know in part , then shall I know as also I am known . And John 17. 24. Father I will that they also whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given me ; for thou lovest me before the foundation of the World. We are brought into the presence of him who is blessedness it self . 2. The society of all the blessed Angels and Saints glorified , Mat. 8. 11. Many shall come from the East and West , and shall sit down with Abraham and Isaac , and Iacob in the Kingdom of Heaven . 3. The perfection of all Heavenly gifts both in soul and body . ( 1. ) In Soul , that is the Heaven of Heaven , 1 Iohn 3. 2. Now are we the sons of God , but it doth not yet appear what we shall be , but this we know that when he shall appear we shall be like him , for we shall see him as he is , Psalm 17. 15. When I awake I shall be satisfied with thy Image and likeness , by knowing we come to Love , and by loving God we know him , there is Vision , Assimilation , Satisfaction , the object is efficacious , the intimation vigorous and clear , the subject prepared for the impression . ( 2. ) In Body , Phil. 3. 21. Who shall change our vile Body , that it may be fashioned like unto his glorious body , the body shall be endued with all glorious qualities as brightness , strength , agility , it is a body wholly impassible and incorruptible , fit for the operations of a glorified soul , and with it shall for ever remain a glorious Temple of the Holy Ghost , therefore it is good to be here . USES . 1. Let this draw forth our Love to such a blessed estate , which is so full of delight and contentment , and wean us from these things which are most pleasing in the World. 1. The best estate in the World is but vanity , altogether vanity , Psalm 39. 5. mingled with some grievances . Wealth hath its incident cares , and Honour its tortures ; and all pleasures here are but bitter sweets : there is a Worm that feedeth on our gourd , and will in time wither it . At last death commeth and then the lust of the World is gone , 1 Iohn 2. 17. The World passeth away and the lust thereof . The Godly themselves have but a mixed estate , because of remaining infirmities , they live here in a Vale of tears and snares , and sin doth not gasp its last till death removeth us from this sinful flesh , and puts us into the sight of God himself : Wherefore the Saints are groaning and longing for the parting day , when putting off the flesh we shall put off sin , and come and dwell with God for ever . 2. None are translated unto Heaven , but such whose hearts are there first , 2 Cor. 5. 2. In this we groan earnestly desiring to be cloathed upon with our house which is from Heaven : Phil. 1. 23. I desire to be dissolved and to be with Christ , Rom. 8. 23. We that have the first Fruits of the spirit groan within our selves waiting for the Adoption , the Redemption of our bodies . A Christian waiteth and longeth for a purer state of bliss and immortality ; the first Fruits shew what the Harvest will be , and a tast what the Feast will prove : though they are thankful for this refreshing by the way , yet they are longing to be at home , cannot be contented without it . 3. The excellency of this estate requireth it , if it be not worth your desires and best Affections it is little worth . Christ procured it for us by a life of Labours and Sorrows , and the pangs of a bitter cursed death , and when all this is done shall not we desire it and look after it , that is foul ingratitude . Oh then let your Hearts be upon it , desire must go before delight . 2. To move us to labour for it , and seek it in the first place , and to get it assured that we have a part in this blessed and joyful condition , Mat. 6. 33. Seek ye first the Kingdom of God , and the Righteousness thereof , Luke 13. 24. Strive to enter in at the strait gate . So 2 Pet. 1. 10. Give diligence to make your calling and election sure . What profit is it to know that there is such a blessed and joyful estate if we have no ? interest in it . Heaven is worth our pains , and will bear all the cost we can lay out upon it , so the children of God thought , Acts 26. 7. Unto which promise our twelve Tribes instantly serving God day and night , hope to come , if we do not desire it , we do not believe it ; if we do not labour for it we do not desire it . 3. Let us comfort our selves with the hopes of this blessed and joyful condition . 1. Against all the miseries and afflictions of this present Life , these are necessary , we would sleep too quietly in the World , if we did not sometimes meet with thorns in our beds , we should be so pleased with our entertainment in the way , as we should forget home ; but God awakeneth us out of our drowsie fits by sharp afflictions , as if he said , arise , depart hence , this is not your rest , Micah 2. 10. while we wallow in sensual comforts , our hearts say it is good being here . 2. When there is a joyful and blessed condition beyond them ; it is some comfort in this shipwrack of mans felicity , that we can see banks and shoars , a landing place , where we may be safe and enjoy our repose , To you that are troubled rest with us , when the Lord Iesus Christ shall be revealed from heaven with his mighty Angels , 2 Thess. 1. 7. Here our days are sorrow and our travail grief , but there is our repose . 3. That our joy and contentment is so infinitely above our sorrow , and trouble , 2 Cor. 4. 7. so that in all the troubles and sorrows of this Life , we may look beyond them and through them , to the joy and comfort of the Life to come . This joy is set before us in the promises of the Gospel , Heb. 12. 2. Christ for the joy that was set before him , endured the cross , &c. and Heb. 6. 18. Who have fled for refuge to lay hold on the hope set before us , we see it by Faith though not by sense . II. Doctrine . That one of the diseases of mankind is , that we catch at felicity without considering the way that leadeth to it . Peter seeing and apprehending this estate to be an estate of Happiness , and Glory , doth not consider what he must first do , and first suffer , before he could come to converse with Christ , and the glorified Saints . Our Saviour had lately told him that he must deny himself , and take up his Cross and follow him , but Peter overlooketh all this ; and saith it is good to be here : he would be glorified before he was abased , and had suffered all the afflictions foretold , and would have his wages before he had done his work . Every one would enjoy Christs Glory and Happiness , but we do not like his yoke , are loath to submit to his Cross. If we would enjoy happiness with Christ , and the glorified Saints , we must be humbled with them , and suffer with them first . But we would triumph before we had fought any battle , and receive the Crown before we have run our Race , and reap in joy , before we have sowed in tears , or performed that necessary work that God requires at our hands . Now the Reasons of it are these . 1. Because by nature we love our own ease and contentment , Gen. 49. 15. He saw that rest vvas good . We are loath to undergo the Cross , and desirous to enjoy Happiness and Glory before and without Afflictions ; but this is an untimely and preposterous desire , proceeding from self-love . God hath appointed another order , that the Cross , should go before the Crown , Rom. 8. 17. If so be that we suffer with him that we may be glorified together . 2. From the Libertinism and yokelessness of our natures , and that Spirit of unsubjection , which is so natural to us , Rom. 8. 7. The carnal mind is enmity against God ; for it is not subject to the Law of God , neither indeed can be , Psalm 2. 3. Let us break their bands asunder , and cast away their cords from us . Duties are more displeasing to the flesh , then Happiness , and we like pardon and Life , more then we like strictness , purity , and that watching and striving , and waiting , and exercising our selves unto Godliness , which the Scripture calleth for . USE . To press us to get this disease cured , and our Hearts reconciled to our duty , as well as to our Happiness . These Considerations may be an help to you . 1. God is a Governour , as well as a Benefactor ; and must be respected in both Relations ; and therefore we must not only desire and wait for his benefits , but submit to his Government ; his Government is seen in his Laws , and Providence . In his Laws he appoints our Duty , in his Providence he appoints their Trials ; to refuse either , is to question his Soveraignty ; Psal. 12. 4. Who have said , With our tongues will we prevail , our lips are our own , who is Lord over us . Exod. 5. 2. And Pharaoh said , who is the Lord that I should obey his voice to let Israel go , I know not the Lord , neither will I let Israel go ; so also not to submit to his Trials . Therefore now , if we love God as a Benefactor , we must be subject to him as our true and proper Soveraign , who will bring us to Heaven in what way he pleaseth . 2. The Terms and Means appointed conduce to mortifie our Love to the false Happiness ; for one great part of Religion is to draw off our hearts from the vain Pleasures and Honours of the World , the other part is to carry us on in the pursuit of the true Happiness ; a Recess from the World , and an Access to God ; Mortification and Vivification . We shall sit down with present things , if we abandon our selves to our sensual Inclinations , Luk. 16. 25. so that our desires of the true happiness will be feeble , and easily controuled , if we submit not to the means . 3. The care and due observance of the Means , sheweth the value and Respect to the true Happiness . If we do not labour for it , and suffer for it , we do not value it according to its worth . There is a simple , naked Estimation , and a practical Esteem ; Naked Approbation , Rom. 2. 18. And knowest his will , and approvest the things that are excellent , being instructed out of the Law. The Practical Esteem , is a Self-denying Obedience , Rom. 2. 7. To them who by patient continuance in well-doing seek for glory , &c. Then they respect means , and end together , and submit to the one , to obtain the other . If the wicked are said to despise Eternal Happiness , it is not simply as Happiness , nor as Eternal ; for they that love themselves would be happy , and everlastingly happy , but it is in conjunction with the Means , as the Israelites despised the pleasant Land , and murmured in their Tents , Psal. 106. 24. Yea they despised the pleasant land , and they believed not his word , but murmured in their tents , and hearkened not to the voice of the Lord. The Land was a good fertile Land , but afar of ; and because of Giants , and walled Towns , and so no thought worthy the pains and difficultiest to be undergone . Heaven is a good place , but out of Indulgence to the Ease of the Flesh , we dislike difficulties , and strictness of holy walking . 4. The difficulty of Salvation lies not in a respect to the End , but the Means ; and therefore the Trial of our Sincerity must rather be looked for there . There is some difficulty about the End , to convince men of an unseen Felicity ; but that may be done in part by Reason , but savingly and throughly by the Spirit of Revelation , Eph. 1. 18. The eyes of your understandings being inlightened that ye may know what is the hope of his calling , and what the riches of the glory of his Inheritance in the Saints . But man is sooner convinced , than converted , than drawn off from worldly Vanities , that he may seek after this happiness , and usually we have a quicker ear for offers of Happiness , than Precepts of Duty and Obedience . Balaam , Numb . 23. 10. Oh that I could die the death of the Righteous , and that my latter end were like his . Ioh. 6. 34. Evermore give us this bread of life . But a true Christian , if by any means I may attain to the Resurrection of the dead , Phil. 3. 11. 5. The Necessity of this Self-denying , Resignation of our selves to God to bring us to Heaven in his own way is necessary . That we may begin with God ; Luk. 14. 26. If any man come to me and hate not father and mother and wife and children and brethren and sisters , yea , and his own life also , he cannot be my disciple . And also that we may be true to him , and go on with him and be fortified against all the difficulties we meet with in the way to Heaven , Heb. 11. 35. Others were tortured not accepting deliverance , that they might obtain a better resurrection , that none of these things move us . Acts 20. 24. Mat. 20. 22. Are ye able to drink of the cup that I shall drink of , and to be baptized with the baptisme that I am baptized with ? 6. There is such an inseparable connexion between the End and Means , that God will not give us the one , without the other : if we believe , mortifie , waite , suffer , then shall we reign with him , otherwise not . Doct. III. Much evil would ensue , if we had our Desires in all those thing that we think good for us . Peter said , It is good for us to be here , but alas how ill would it have been for the World if Christ had abode still in the Mount. Peters instance sheweth us two things . 1. That we are apt to consult with our own Profit , rather than Publick Good. The World needed him , he had great business to do in the Valley , but he would be in the Mount. It is our Nature , if it be well with our selves , to forget others . Peter little minded his Fellow Apostles , the Redemption of the World , the Conversion of Nations , &c. 2. How much we are out when we judge by present sense , and the Judgment of Flesh. We consult with the ease of the Flesh , and so desire Rest more than Pains and labour ; what pleaseth rather than what profiteth . Peter saith , It is good to be here , but he must labour first , suffer first , before he entreth into Glory . Well then , Let us learn by what measure to determine Good or Evil. 1. Good is not to be determined by our Fancies and Conceits , but by the Wisdom of God : for he knoweth what is better for us , then we do for our selves ; and the Divine Choices are to be preferred before our foolish Fancies ; and what he sendeth and permitteth to fall out , is better for us than any thing else . Could we be perswaded of this , how would we be prepared for a chearful Entertainment of all that is or can , or shall come upon us . God is wiser than we , and loves us better than we do our selves . The Child is not to be governed by his own Fancy , but his Fathers Discretion , nor the sick Man by his own Appetite , but the skil of the Phisitian . It is Expedient God should displease his People , for their Advantage ; Ioh. 16. 6 , 7. Because I have said these things unto you , sorrow hath filled your heart . Nevertheless I tell you the truth , it is expedient to you that I go away . We are too much addicted to our own Conceits ; Christs dealing is expedient and useful , when yet it is very unsatisfactory to us . He is to be Judge of what is good for us , his going or tarrying , and not we our selves : We are short-sighted Creatures , distempered with Passions ; our Requests many times are but Ravings , we ask of God we know not what , as the two Brethren , Matth. 20. 22. we pray our selves into a mischief and a snare , and it were the greatest Misery if God would carve out our Condition according to our own Fancies and Desires . 2. That Good is to be determined with respect to the chief Good , and true Happiness . Now what is our chief happiness , but the Enjoyment of God. Our happiness doth not consist in outward Comforts , Riches , Health , Honour , Civil Liberty ; or comfortable Relations , as Husband , Wife , Children ; but our Relation to and Acceptance with God. Other things are but additional Appendages to our Happiness : Matth. 6. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall be added to you . Therefore Poverty is good , Afflictions are good ; they take nothing from our essential , solid happiness , rather help us in the enjoyment of it , as it encreaseth Grace , and Holiness , and so we enjoy God more . Surely , that is good that sets us nearer to God , and that Evil that separateth us from him . Therefore sin is evil because it makes an estrangement between us and God , Isai. 59. 2. Your iniquities have separated between you and your God , and your sins have hid his face from you . But Affliction is good , because many times it makes us the more earnestly to seek after him . Hos. 5. 16. In their affliction they will seek me early . Therefore every Condition is good or evil , as it sets us further off or draweth us nearer to God ; that is good that tendeth to make us better , more like unto God , capable of Communion with him ; and conduceth to our everlasting happiness . So it is good that man bear the yoke from his youth , that he be trained up under the Cross , in a constant Obedience to God , and Subjection to him , and so be fitted to entertain Communion with him . If Afflictions conduce to this end they are good , for then they help us to enjoy the chief good . 3. That Good is not alwayes the Good of the Flesh , or the Good of outward Prosperity ; and therefore certainly the Good of our Condition is not to be determined by the Interest of the Flesh , but the welfare of our Souls . If God should bestow upon us so much of the Good of the outward and animal Life as we desire , we could not be said to be in a good Condition : if he should deny us Good Spiritual , we should lose the one half of the Blessings of the Covenant by doting upon , and falling in love with the rest . The Flesh is importunate to be pleased , but God will not serve our carnal Appetites . We are more concerned as a Soul than as a Body ; Heb. 12. 10. He verily chastened us for our profit , that we might be partakers of his Holiness . Certain it is , God will chasten us for our profit : What do we call Profit ? the good things of this World , the great Mammon which so many Worship ? If we call it so , God will not ; he meaneth to impart some Spiritual and Divine Benefit , which is a Participation of his own Holiness . And truly the People of God , if they be in their right Temper , value themselves , not by their outward enjoyments , but by their inward Improvement of Graces ; 2 Cor. 4. 16. For this cause we faint not , but though our outward man perish yet the inward man is renewed day by day . A discerning Christian puts more value upon Holiness wrought by Affliction , then upon all his Comforts ; so that though Affliction be evil in it self , it is good as sanctified . 4. A particular Good must give way to a General Good , and our Personal Benefit to the Advancement of Christs Kingdom , and the Glory of God. The Advancement of Christs Kingdom , or the good of the Church , must be preferred before our Personal Benefit or Contentment . Paul could want the Glory of Heaven for a while , if his continuance in the Flesh were needful for the Saints ; Phil. 1. 24. To abide in the flesh is more needful for you . We must not so desire good to our selves , as to hinder the good of others . All Elements will act contrary to their particular nature , for the conservation of the Universe , so for the Glory of God. That may be good for the Glory of God , which is not good for our Personal Contentment and Ease . Now the Glory of God is our greatest Interest ; if it be for the Glory of God that I should be in pain , bereft of my Comfort , my sanctified subjection to the Will of God must say it is good : Ioh. 12. 27 , 28. Here you must have the innocent Inclination of Christs Humane Nature ; Father save me from this hour ; and the over-ruling sense of his Duty , or the obligation of his office , but for this cause came I to this hour . We are often tossed between Inclination of Nature , and Conscience of Duty ; but in a gracious heart , the sense of our Duty , and the desire of glorifying God , should prevail above the desire of our own Comforts , Ease , Safety and Welfare . Nature would be rid of Trouble , but Grace submits all our Interests to Gods Honour , which should be dearer to us than any thing else . 5. This Good is not to be determined by the Judgment of sense , but by the Judgment of Faith , not by present feeling , but future profit . That which is not good may be a means to good . Affliction for the present , is not pleasant to natural sense ; nor for the present , is the fruit evident to spiritual sense ; but it is good , because in the issue it turneth to good , Rom. 8. 28. All things work together for good to them that love God , &c. While God is striking , we feel the Grief , and the Cross is tedious ; but when we see the end , we acknowledge it is good to be afflicted , Heb. 12. 11. No affliction for the present seems joyous but grievous nevertheless afterwards it yields the peaceable fruits of righteousness to them that are exercised therein . A Good , present , is the cause of Joy ; and an Evil , present , is the cause of Sorrow : But there are two termini diminuentes , terms of abatement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , present sense , and the conceits of the sufferer . When we are but newly under the affliction , we feel the smart , but do not presently find the benefit ; but within a while , especially in the review , it is good for me . It is matter of Faith under the Affliction , it is matter of Sense afterwards . Gods Physick must have time to work . That which is not good , may be good ; though it be not good in its Nature , it may be good in its Use ; and though for the present we see it not , we shall see it . Therefore good is not to be determined by Feeling , but by Faith. The Rod is a sore thing for the present , but the bitter Root will yield sweet Fruit. If we come to a Person under the Cross , and ask him , What is it good to feel the lashes of Gods correcting hand ? to be kept poor , sickly , exercised with losses and reproaches , to part with Friends and Relations , to lose a beloved Child ? he would be apt to Answer No. But this poor Creature after he hath been exercised , and mortified , and gotten some renewed Evidences of Gods Favour ; ask him then , Is it good to be afflicted ? Oh yes , I had been Vain , Neglectful of God , wanted such an Experience of the Lords Grace . Faith should determine the case when we feel it not . Well then , Let us learn to distinguish between what is really best for us , and what we judge to be best . Other Diet is more wholesome for our Souls than that which our sickly Appetite craveth . It is best many times when we are weakest , worst when strongest , all things are good as they help on a blessed Eternity , so sharp afflictions are good . That part of the World , that is governed by sense will never yield to this . You cannot convince a Covetous Man that the loss of an Estate is good , or a worldly rich man that Poverty is good ; or an Ambitious man , that it is good to be despised and contemned ; or a sensual Voluptuous Man , that it is good to be in Pains ; that the Body be afflicted for the good of the Soul , they will never believe you : But those that measure all things by Eternity , they know that Poverty makes way for the true Riches ; and Ignominy for the true Glory ; Want , for fulness of Pleasures ; and Misery mortifies Sin. SERMON . V. MATTH . 17. 5. While he yet spake , behold , a bright Cloud overshadowed him : and behold , a voice out of the Cloud , which said , This is my beloved Son , in whom I am well pleased ; hear ye him . IN this branch of the story two things are remarkable , and there is a Behold prefixed before either of them , to excite our Attention . First they see a bright Cloud , and then they hear a voice out of the Cloud . First , Of the Cloud , and while he yet spake , behold , a bright cloud overshadowed them , it was not a dark cloud as upon Mount Sinai , when God gave the Law , but a bright one , yet not so bright and lightsome , but that it was mixt with some obscurity . It was no natural and ordinary cloud , such as are commonly engendred in the air above us , but extraordinary , and supernatural , created by God for this occasion . The use of it was double . 1. To convey Moses and Elias out of their sight , when this conference was ended : therefore some expound that which is said , Luke 9. 34. They feared as they entred into the Cloud after this manner , the Disciples feared when they saw Moses and Elias entring into the Cloud , that is involved and covered in it . It is said of Jesus Christ himself , when he ascended into Heaven , Acts 1. 9. A cloud received him out of their sight . 2. To be a token of the extraordinary presence of God , whose voice immediately came out of the cloud , as also to vail the glory thereof , which was best done by a Cloud , a thing of a middle nature between terrestrial and Celestial bodies . When Solomon builded the Temple the Lord shewed his special presence , thereby filling the House with a Cloud , 1 Kings 8. 10. This way of Apparition God useth to moderate the splendor of his excellent Glory . We are not able to behold God as he is , and must not pry into his Glory , there is a Cloud and vail upon it . Secondly , They heard a Voice , and behold a voice out of the Cloud which said , this is my beloved Son in whom I am well pleased , hear ye him . 1. Observe , That there was a voice distinctly , and audibly , heard . Though God did sensibly now manifest his presence in the Mount with Christ , and did audibly speak to them , yet he did not appear in any distinct form , and shape either of man , or any other living Creature , but all was done by a voice out of the cloud , so Deut. 4. 12. Ye heard the voice of the words , but saw no similitude , and verse 15. take good heed to your selves , for ye saw no similitude in the day that the Lord spake to you in Horeb , least ye corrupt your selves , and make to you any graven Image . The similitude of any figure , &c. The voice of God , may with less danger come to us then any sight or representation of him . 2. The matter or what this voice said , This is my beloved Son , hear ye him . By this voice there is . 1. A Testimony given to Christ. 2. A command to hear him . Or ( 1. ) The dignity of Christ , he is the beloved Son of God , in whom he is well pleased . ( 2. ) A suitable respect bespoken for him . The words are few , but yet contain the sum of the whole Gospel , and they are spoken not by a Man , nor by an Angel , but by the Lord himself , and therefore they should be entertained with the more reverence . The Apostle Peter who was one of the parties present , could never forget this Testimony of the Father , concerning his Son Jesus Christ , 2 Pet. 1. 17. He received from the Father Honour and Glory , when there came such a voice to him from the excellent Glory . This is my beloved Son in whom I am well pleased ; and besides what Christ speaketh of another voice from Heaven , is true of this , Iohn 12. 30. This voice came not because of me , but for your sakes ; not so much to encourage him in his suffering as to our edification and instruction . All the testimonies given unto Christ from Heaven tended to point him out to sinners , as the true Messiah , approved and accepted of God ; therefore these words should ever be in our minds , especially when we draw nigh to God in solemn duties . I shall begin with the Dignity , Honour , and Glory of Christ solemnly declared from Heaven ; there are three things in it . 1. The Relation between him and the Father , He is a Son. 2. The dearness of that Relation , His beloved Son. 3. The complacential satisfaction which he taketh in him , and the price of our Redemption paid by him , in whom I am well pleased . Doctrine , That it is the main and principal point of the Gospel , and of great necessity to be known and believed to Salvation , that Iesus Christ is the Beloved Son of God , in whom he is well pleased . 1. I shall open this Testimony given to Christ. 2. Speak of the importance and weight of it . I. Of the Testimony given to Christ. 1. Let me open the term that expresseth his Filiation , that he is Gods Son. Christ is the son of God properly so called , a Son only begotten , Iohn 3. 16. God so loved the World that he gave his onely begotten Son. Eternally begotten Prov. 8. 22 , 23. I was set up from everlasting , the Lord possessed me in the beginning of his way before his works of old . A Son coequal with his Father , Iohn 5. 18. The Jews sought to kill him because he said , God was his Father , making himself equal with God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his own proper Father . So co-essential , of the same substance with his Father , Iohn 1. 1. In the beginning was the Word , and the Word was with God , and the Word was God. Now thus is he the Son of God. Why is it mentioned there . 1. To shew the special dignity of Christ above all others : he is the Son of God , Christians are the Sons of God , but in a different manner , he by nature , we by Adoption . Tho God have many sonsby Creation and Adoption , yet Christ is his Son in a peculiar & proper way ; by eternal Generation , and communication of the same Essence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Son , that beloved Son , so a Son as none else is the son of God , properly so called . 2. To distinguish him from Moses and the Prophets , from Moses Heb. 3. 5 , 6. Moses verily was faithful in all his house as a servant , but Christ as a son over his own house , whose house we are , &c. so from the rest of the Prophets , Heb. 1. 1 , 2. God at sundry times and in divers manners spake in times past unto the fathers by the Prophets , but hath in these last days spoken to us by his Son , whom he hath appointed heir of all things , by whom also he made the World. This is the great Doctor of the Church , now as to meekness above Moses , as to zeal above Elias , as to familiarity and communion , he was with God , and was God. 3. To shew the old Prophesies were fulfilled , which foretold the union of the two Natures in his Person , the predictions concerning one whose name should be Immanuel , God with us , and who should save and redeem the Church , Isa. 7. 14. And of a child that should be the Mighty God , the Everlasting Father , Isa. 9. 6. This the Prophets foretold that he should be God , and the Son of God , Micah 5. 2. His going forth is from Everlasting , though born at Bethlehem ; so the bud of the Lord , and the fruit of the Earth , Isa. 4. 2. The man Gods fellow , Zech. 13. 7. and in many other places the union of the two Natures is asserted . 2. He is the beloved Son. 1. That God loved Christ , Christ is the object of his Fathers Love , both as the second Person and as Mediator . As the second Person of the Trinity , two things are wont to attract love , nearness , and likeness ; they are both here , nearness , he was in the bosome of the Father , Iohn 1. 18. The only begotten Son , which is in the bosome of the Father , he hath declared him . Likeness is another loadstone of Affliction , Heb. 1. 3. He is the brightness of his Glory , and the express Image of his Person , such as the Father is so is Christ. 2. As Mediator , so God loveth him on the account of his obedience , Iohn 10. 17. Therefore doth my Father love me , because I lay down my life for the Sheep , Iohn 3. 35. The Father hath loved him and put all things into his hand , the Father approved Christs undertaking for sinners , delighted in it as an excellent way of glorifying his name , and recovering poor creatures out of their lost condition : and rested satisfied , and was pleased with his death , as a sufficient ransom for poor souls . Well then God loved him so as to trust the souls of all mankind in his hands , and to appoint him to be the great Mediator , to end all differences between him and us , and the more he doth in pursuance of his Office , the more beloved he is and acceptable to God. 2. The testimony of his love to him as Mediator ; for his unspeakable rejoycing in him , as second person in the Trinity , we are not competent judges of . It is described Prov. 8. 30. I was dayly his delight rejoycing alwayes before him . The mutual complacency which the divine persons take in one another is there set forth ; God delighted in Christ , and Christ in God. But in the second love as Mediator , God expressed his love to him in two things ; the gift of the Spirit , and the Glory of his humane nature . 1. The gift of the Spirit , Iohn 6. 34. God giveth not the Spirit in measure to him , for the Father loveth the Son , and hath put all things into his hands . This was the great expression of his love to Christ as Mediator , not to make him a visible Monarch of the World , but by the gift of his Spirit to be head of the Church . 2. The other expression of his love to him as Mediator , was the gift of Everlasting Glory , Iohn 17. 24. Father I will that those whom thou hast given me , should be where I am , and behold my glory , for thou hast loved me before the foundation of the World. Gods love to Christ as Mediator , was manifested in exalting him to glory , and this Everlasting . These are the great expresses of Gods love to Christ , as God incarnate or appearing in our nature . 3. Why is it put here . 1. To shew the end for which Christ came to represent the amiableness of God , that he is Love , 1 Iohn 4. 8. and hath love for his children . Christ is the pattern of all , for he is first beloved , and the great instance and demonstration of Gods love to the World. 2. To intimate the redundancy of this Love , it over-floweth to us , for Christ being beloved we are beloved also , Eph. 1. 6. he hath made us accepted in the beloved , to the praise of his glorious Grace . It is an overflowing Love , he is loved and all that have an interest in him are loved . There is a twofold love in God , the love of Benevolence and complacency ; The Elect from all Eternity are loved by God with a love of Benevolence , whereby he willed good unto them , and decrees to bestow good upon them : but the love of complacency and delight , is that love whereby God accepteth us , delighteth in us , when he hath made us lovely as his own children , reconciled them by the death of Christ , renewed them by the Spirit of Christ , and furnished them with all the Graces which make us acceptable to him , and precious in his sight . 3. To shew the kind and manner of the expressing of his love , to his redeemed ones . Christ prayed Iohn 17. 23. That the World may know that thou hast loved them as thou hast loved me , and ver . 26. That the love wherewith thou hast loved me may be in them , that is by the gift of the Spirit and Everlasting Glory . Though Christ was the beloved Son , yet his state was but mean , and despicable in the world ; he was afflicted , a man of sorrows , pursued to the Death , even a shameful , painful , accursed Death ; yet all this while he was full of the Holy Ghost , of his Graces , Comforts , and afterwards received to Glory , and so will he love us . At this rate and Tenour , his love bindeth him not to give us worldly greatness , but if we have the Spirit , and may be welcomed to Heaven at the last , we have that which is the true discovery of Gods Love. So he manifested his Love to the onely begotten Son , and therefore the adopted children should be contented with this Love , if by the Spirit they may be inabled to continue with Patience in well-doing , till they receive Eternal Glory and Happiness . 3. The next thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in whom I am well pleased . This is to be interpreted of Christ as Mediator , or God Incarnate ; for this was twice spoken at Christs Baptisme , Mar. 3. 17. and now at his Transfiguration , both imply his Mediatorship . For his Baptisme had the notion of a Dedication , he did then present himself to God as a Mediator for us , to be the Servant of his Decree , as we in Baptisme dedicate our selves , to fulfil the Precepts which belong to us , and as we are concerned to promote his Glory in the World , Christ presented himself as a Mediator , that is as a Prophet to acquaint us with the way of Salvation , as a Priest to pay a perfect Ransom for us , as a King to give us all things , and defend and maintain all those who submit to his Government , till their Glory be perfected , and they attain unto their final Estate of Bliss and Happiness . Now then God from Heaven declared himself well pleased ; and now again , when Christ had made some Progress in the Work , confirmeth it for the assurance of the World. This then must be Interpreted , 1. As to Christ. 2. As to those who have benefit by him , and interest in him . 1. As to Christ. He was well-pleased : Partly , as to the Design ; the Reparation of Lost Mankind : Partly , as to the Terms by which it should be brought about : Partly , as to the Execution and Management of it by Christ. 1. As to the Design . God was well-pleased , that lapsed Mankind should be restored , at the first God was pleased with his Creation , Exod. 31. 17. on the seventh day he rested , and was refreshed , that is recreated in the View of his Works , as the effects of his Wisdom , Power and Goodness . And Psal. 104. 31. The Lord shall rejoyce in his works . The Lord saw all to be good , in the beginning and working not to be repented of : This was Gods Rest and Sabbath , to take delight in his Works . When he looked on it altogether , behold it was exceeding good ; but afterwards Man , the ungrateful part of the Creation , though the Masterpiece of it , in this visible and lower world , fell from God his Creator , and preferred the Creature before him , to his Loss and Ruine ; then God was so far displeased , that he had Reason to wish the destruction of Mankind ; it is said Gen. 6. 6. That it repented God that he had made man. That is , he was displeased with us , estranged from us ; no more contented with us , than a man is in what he repenteth of : For properly God cannot repent , but this is an Expression to show how odious we were grown to him , Psal. 14. 2 , 3. The Lord looked down from heaven upon the children of men to see if there were any that did understand and did seek after God. They are all gone aside , they are altogether become filthy , there is none that doth good no not one . Alas there is a lamentable appearance of Mankind to Gods sight , now nothing good to be found in them ; an universal Defection , both in Piety and Humanity . But then Christ undertook the Reparation of Mankind , and the Design was pleasing to God , that he might not lose the glory of his Creation , and all flesh be utterly destroyed , Col. 1. 19 , 20. It pleased the father that in him should all fulness dwell , and having made peace through the blood of his cross , by him to reconcile all things to himself . The restoring of fallen Man to Friendship with God , and all things tending to it , were highly pleasing to God , namely , that Jesus Christ , the second Person in the Trinity should become a Mediator , for that end he had a great Affection and liking to this thing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the same word used here , the thing is highly pleasing to God , that the Breach should be made up ; that man who had lost the Image , Favour and Fellowship with God should be again restored , by renewing his Heart , reconciling his Person , and admitting him again into Communion with God , who was was so justly provoked by him . God stood in no need of our Friendship , nor could any loss come to him by our Hatred and Enmity ; onely it pleased the Father to take this way , Isa. 53. 10. For it pleased the Lord to bruise him , he hath put him to grief , when thou shalt make his soul an offering for sin , he shall see his seed , he shall prolong his dayes , and the pleasure of the Lord shall prosper in his hands . 2. He is pleased with the Terms . God who is the Supream Governour of the world , and the offended Party , stood upon these Terms , that the Honour of his governing Justice should be secured , and the Repentance and Reformation of man carried on . Strictly these must be done , or else man must lye under his Eternal Displeasure ; if one be done and not the other , no Reconciliation can ensue . Now that God is highly pleased with the satisfaction and compensation made to his governing Justice , Heb. 10. 6 , 7. In burnt-offerings and sacrifices for sin thou hast no pleasure . Then said I , lo I come to do thy will O God. Ver. 10. By the which will we are sanctified through the offering of the body of Christ once for all . God rejected all other sacrifices , but was fully satisfied with this , as enough to expiate the sin of Man. Christ delighted to give it , and God delighted to accept of it . He paid a perfect ransom for us , besides or above which he craved no more , but rested fully content in it ; for the other , the Renovation of Mans Nature , to put him into a capacity to serve and please God , for God would not admit us to Priviledges without change of heart , and disposition , Acts 5. 31. God exalted him to be a prince and saviour , to give repentance and remission of sins . In short God is so satisfied with these Terms , that ( 1. ) He seeketh no farther amends for all their wrongs , Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past . ( 2. ) No farther price for what they need , 1 Pet. 1. 18 , 19. Ye are not redeemed with corruptible things as silver and gold , but with the precious blood of Christ , as of a lamb without spot and blemish . The repentance of a sinner is pleasing to him , there is Joy in Heaven ; Luke 15. 7. Ioy in the presence of the angels over one sinner that is converted . A Feast was made at the return of the Prodigal . As I live saith the Lord , I have no pleasure in the death of a sinner . Our Conversion is more pleasing to God , than our Destruction . 3. He is pleased with the Execution and Management of it by Christ , he carried himself in the office of the Mediator , according to what was injoyned him , Ioh. 8. 29. I do alwayes the things that please him . Ioh. 5. 30. I can of my self do nothing , as I hear I judge , and my Iudgment is just because I seek not my will , but the will of the father which sent me . And did finish all that was necessary for the Redemption of the Elect before he died , Ioh. 19. 30. When Iesus had received the vinegar , he said , It is finished ; and he bowed his head and gave up the ghost . Evidences of this are his Resurrection from the dead , Act. 5. 30 , 31. The God of our fathers raised up Iesus , whom ye slew and hanged on a tree , him hath God exalted with his right hand , to be a Prince and a Saviour , to give repentance to Israel , and remission of sins . Heb. 13. 20. The God of peace brought again the Lord Iesus from the dead , through the blood of the everlasting covenant . As pacified in Christ , received into glory , 1 Tim. 3. 16. Certainly God is well pleased since he hath given not onely a Discharge , but a Reward . The gift of the Spirit , for renewing the heart of man , which is the great pledge of Gods being satisfied ; Ioh. 7. 39. This he spake of the spirit , which they that believe on him should receive , for the Holy Ghost was not yet given , because that Iesus was not yet glorified ; a sure evidence that our ransom is paid , Acts 5. 32. And we are his witnesses of these things , and so is the holy Ghost , which he hath given to them that obey him . A Sacrifice of infinite value and esteem . 2. That he is well-pleased with us , who have an Interest in him . In our natural Estate we are all displeasing unto God , whatever we are in the purpose of his decree , we must look upon our selves as we are in the Sentence of his Law , so children of wrath , Eph. 2. 3. Enemies by our minds in evil works , Col. 1. 21. Estranged from the womb , Psal. 58. 3. so that all of us , were cut off from the Favour of God , obnoxious to his wrath , this is our miserable Condition by Nature , that we were no way pleasing to him , for without faith it is impossible to please God , Heb. 11. 6. A sinner as a sinner can do nothing acceptable ; indeed God having found a Ransom , is placabilis , but not placatus , not actually reconciled to us , till we are in Christ , and he is placandus antequam placendus ; to be appeased , before he can be pleased ; he is not actually reconciled , till we are in Christ. 2. Awakened sinners are not easily satisfied , so as to look upon themselves as pleasing unto God : for the Conscience of Sin is not easily laid aside , nor is the stain soon got out . And though the grant be passed in Heaven , yet we have not the sense of it in our own hearts , for it is the Blood of Christ can onely do it . Heb. 9. 14. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your Conscience from dead works to serve the living God. The Carnal offer thousands of Rams , and Rivers of Oyl , and the fruit of the body for the sin of their soul , Mic. 6. 6 , 7. They would give any thing for a sufficient sin-offering ; yea the renewed and pardoned , have not so firm a peace as to be able always to look upon themselves in a state of well-pleasing , therefore often beg that God would dissipate the Cloudes and cause the Light of his Countenance to break forth upon them , Psal. 80. 19. Turn us Oh Lord God of Hosts , cause thy face to shine and we shall be saved . So that when there is a grant of Pardon and Peace and Access to God , we have not alwayes the sense . 3. Yet the Ground is laid assoon as we have an Interest in Christ , God is well pleased with us ; if you consent to his Mediation , and take him in his three Offices , as a Prophet , Priest , and King. As a Prophet , hear him ; the business is put out of all Question , that God will love you because he loved Christ. When you depend on him as a Priest , you have Reconciliation and Access to God ; Rom. 5. 1 , 2. Therefore being justified by faith , we have peace with God , through our Lord Iesus Christ , by whom also we have access by faith into the grace wherein we stand . When you subject your selves to him as a King , Col. 1. 13. He hath translated us into the kingdom of his dear Son. Christ is dear to God , and to him all the Subjects of his Kingdom are dear also . So that if you will be more explicite in your Duty , you may be more explicite in your Comforts ; if you will receive his Doctrine , so as it may have Authority over your Hearts ; if in the Anguish of your Souls , you will depend on the Merit of his Sacrifice , and give up your selves to live in a constant Obedience to his Laws . You will find him to be a dear Son indeed , one very acceptable with God , for you also will be accepted with him , for his sake . II. Concerning the weight and importance of this Truth . 1. It is propounded as the Foundation upon which God will build his Church ; Mat. 16. 16 , 17 , 18. And Simon Peter answered and said , thou art Christ the Son of the living God. And Iesus answered and said unto him , Blessed art thou Simon Barjona , for flesh and blood hath not revealed it unto thee , but my father which is in heaven . And I say unto thee , That thou art Peter , and upon this Rock will I build my church , and the gates of hell shall not prevail against it . 2. It is the question put , to those that would enter upon Christianity , Acts 8. 37. If thou believest with all thy heart thou maist : and he answered and said , I believe that Iesus is the son of God. When they were serious in the Profession , that was enough , 1 Ioh. 5. 1. Whosoever believeth that Iesus is the Christ , is born of God. 3. This engaged the hearts of the Disciples to tarry with him , when others murmured at his Doctrine . He that cleaveth to this Profession , carrieth himself accordingly , whatever Temptations he hath to the contrary , we believe and are sure that thou art that Christ the Son of the living God. 4. For this End the Scriptures were written , These things are written that ye might believe that Iesus is the Christ the son of God , and that believing ye might have life through his name . Ioh. 20. 31. By obedience to his Laws , dependance on his Promises . 5. This is the ground of Submission to Christ in all his Offices , why we should hear him as a Prophet in this place , ( which I shall more fully make manifest in the next Sermon ) why we should depend on him as a Priest , for the vertue of his Oblation and Intercession ; if God spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things , Rom. 8. 32. 1 Ioh. 4. 10. Herein is love , not that we loved God , but he loved us , and sent his son to be the propitiation for our sins . 1 Ioh. 2. 1. If any man sin , we have an advocate with the father , Iesus Christ the righteous . The blood of Christ is of high Esteem and infinite Value , both as to Merit and satisfaction , to purchase all manner of blessings for us , and to satisfie Gods provoked Justice for our sins . And if the Father be so well-pleased with him , what can he not obtain at his hands ; which is an encouragement in our Prayers and Supplications . So for our Improvement of his Kingly Office , which respects Duties and Priviledges ; our duty with respect to the Kingly Office , is Subjection ; Psal. 2. 12. Kiss the Son left he be angry , and you perish in the mid-way . Because Christ Jesus is the Son of God , he should be submitted unto and embraced with the heartiest Love , and Subjection ; for to Kiss , is a sign of Religious Adoration ; Hos. 13. 2. as they kissed the Calves , and offer Homage and hearty subjection ; as Samuel kissed Saul , because God had anointed him to be King over his People ; 1 Sam. 10. 1. So for Priviledges ; he is God co-equal , co eternal with his Father , able to protect all those that apply themselves to him , till he bring them to Eternal Glory and Happiness ; and therefore it is said , 1 Ioh. 5. 5. Who is he that overcometh the world , but he that believeth that Iesus is the Son of God. That is the fortifying Truth ; this both cautioneth us against all the delights and snares , and supports us against all the terrors and fears of the World. If we have the Son of God for our Prophet , Priest and King , we ought to carry our selves with greater Reverence , Trust and Subjection . USES . 1. Believe it , lay up this Truth in your Hearts by a firm and sound ▪ Belief . There are in Faith three things , Assent , Acceptance , Dependance . The Matter in hand calleth for all these . 1. A firm Assent . For here we have the Testimony of God concerning his Son ; the Apostle tells us , that he that believeth not hath made God a liar , because he believeth not the Testimony of God concerning his Son , 1 Ioh. 5. 10. The great Testimony is this , that we have in hand that Jesus is his beloved Son with whom he is well pleased , that he will give Pardon and Life to all that hearken to him , embrace his Person , receive his Doctrine , believe his Promises , fear his Threats , obey his Precepts , the strictest of them . Oh labour to work it into your Hearts , that indeed it is so . In matters of Fact , we receive the Testimony of men , two or three credible men ; why not in matters of Faith , the Testimony of God , evidenced to us by this solemn action , an account of which we have from Ear-witnesses , and Eye-witnesses , who were men that hazarded their all for the delivery of this Truth , and yet referred us to the surer word of Prophesie , 1 Pet. 1. 19. He was owned as a Son , Psal. 2. 7. Thou art my Son , this day have I begotten thee . As a beloved Son , in whom God is well-pleased , Isa. 42. 1. Behold my servant whom I uphold , my elect in whom my soul delighteth . If you be not wanting to your selves , you may have this witness in your hearts , 1 Ioh. 5. 10. He that believeth on the son of God , hath the witness in himself . Oh let us not give the flat lye to God. Rouze up this languid Faith ; is this true , or is it a cunning devised Fable . 2. Faith is an Acceptance of Christ , or an entring into a Covenant with God by him . You must have the Son , 1 Ioh. 5. 12. He that hath the Son , hath life . Ioh. 1. 12. As many as received him , to them gave he power to become the sons of God , even to them which believe on his name . Receiving , respects Gods offer . God gives Christ , and we receive what God giveth ; to what End ? why he giveth him as King , Priest and Prophet , to dwell in our hearts by Faith ; to rule us and guide us by his Word and Spirit ; and maintain Gods Interest in us against the Devil , the World and the Flesh , till we come to everlasting Glory . 3. Dependance : He is able to save to the uttermost , all that come to God by him , therefore on him alone should we depend for all things necessary to Salvation . Two things perswade this dependance . ( 1. ) That nothing can be done without Christ , Acts 4. 12. Neither is there salvation in any other , for there is none other name under heaven given among men whereby we must be saved . Nothing can be done without Christ , that may be effectual to our recovery , either for the paying of our Ransom , or for the changing of our Hearts . Alas , what could we do to please God , or profit our own Souls ? The work would cease for ever if it should lye upon our hands . ( 2. ) That he can do what he pleaseth for the good of his redeemed ones ; Ioh. 17. 2. As thou hast given power over all flesh that he should give eternal life , to as many as thou hast given him . All that Christ did for our salvation , did highly content and please the Father ; he is satisfied with him , he can make us lovely in his sight ; Eph. 1. 6. To the praise of the glory of his grace , wherein he hath made us accepted in the beloved . And will now joy in his People , Isa. 65. 19. and rest in his Love , Zeph. 3. 17. Well then , let us believe ; Faith is a ratifying Gods Testimony concerning his Son ; we believe what God hath said , that Christ is his Son , we receive him as he is freely offered , and subscribe to this declaration . The Father saith from Heaven , This is my beloved Son in whom I am well pleased , hear him ; so penitent Believers must answer back again , This is our beloved Redeemer , in whom we are well-pleased , let the Father hear him . He hath somewhat to say to the Father as well as to us ; his Doctrine concerneth us , but his Intercession is made to God. II. Entertain it with Thankfulness , that such a Remedy should be provided for us argueth the unspeakable Love of God ; 1 Ioh. 4. 9. In this was manifested the love of God to us , because that God sent his onely begotten Son into the world , that we might live by him . That God should bestow his Son upon us to procure our salvation . God tried Abraham's love in sacrificing his son , but manifested his Love to us , in sending his own Son ; he spared him not , but delivered him up for us all . Now that such a Remedy and Ransome , is found out for us it should leave an Impression of Gods love on our Hearts , that we may love him again , who first loved us , 1 Ioh. 4. 19. Think nothing too dear for God , who thought no rate too dear to purchase our Life and Peace . As our salvation was precious to him , let his Glory be dear to us ; onely let me tell you , this Love must not be confined to a bare act of our Reason , but you must pray to God to shed abroad this love in your hearts by the Holy Spirit , Rom. 5. 5. that so you may study to love and please God , prize Christ and his precious Benefits above all things in the World , and live to him who died for you , that you may feel the constraining Efficacy and Force of Love. SERMON . VI. MATTH . 17. 5. This is my beloved Son in whom I am well-pleased , Hear ye him . 1. THe Design and Intent of this Scripture is to set forth the Lord Jesus , as the great Mediator , as appeareth . 1. From the occasions upon which this Voice came from Heaven ; at his Baptisme , which was Christs dedication of himself to the work of a Redeemer and Saviour , and now at his Transfiguration , to distinguish him from Moses and the other Prophets , and publickly to instal him in the Mediatory Office. 2. The matter of the words shew his fitness for this Office , for here you have . 1. His Dignity ; not a servant , but a Son , Heb. 3. 5 , 6. Moses verily was faithful in all his house as a servant , but Christ as a son over his own house . Now the old Prophesies foretold the Union of the two Natures in his Person , and necessary it was that our Mediator should be God-Man . There is a Congruity between his Person and Office ; one fit to be familiar with Man , and naturally interessed in his Concerns , and yet so high and near the Father , as may put a sufficient value upon his Actions , and so meet to Mediate with God for us . 2. The Dearness between God and him , my beloved son ; Christ is the Object of his Fathers love , both as the second Person in the Trinity and Mediator . The one is the ground of the other , for because he loved him , he intrusted him with souls , Ioh. 3. 35. The father hath loved him , and put all things into his hands ; the Elect and all things else ; all power that conduceth to their salvation . Afterwards loved him as Mediator ; Ioh. 10. 17. Therefore doth my Father love me , because I lay down my life that I might take it again . Now such a beloved Son is fittest to Mediate for us , and to come upon a design of Love to demonstrate Gods great Love to wretched sinners , and to be a pledge of that love which God will bestow upon us who are altogether so unworthy of it . 3. His Acceptableness to God , who is well-pleased with the Design , the Terms , the Management of it . II. This work of Mediator Christ executeth by three Offices of King , Priest , Prophet . For he is Head and Lord of the renewed state ; a Priest , to offer a sacrifice for sin , which having once offered , he for ever represents in Heaven ; he was also to be Teacher of Mankind to acquaint us with the way of salvation . These Offices are often alluded unto in Scripture , Rev. 1. 5. The faithful witness , the first begotten from the dead , the prince of the kings of the earth . So Heb. 1. 2 , 3. God hath spoken to us by his son , he having by himself purged our sins , sat down on the right hand of the majesty on high . The effect of them is more briefly described , Ioh. 4. 6. I am the way the truth and the life . The way was opened by his Passion , and is kept open by his Intercession . Truth as a Prophet . Life we have from him , as Prince of Life , or Head of the renewed Estate . So the effects , 1 Cor. 1. 30. But of him are ye in Christ Iesus , who of God is made unto us wisdom , and righteousness , sanctification and redemption . Wisdom as a Prophet to cure our Ignorance and Folly ; Righteousness and Sanctification as a Priest ; Redemption , as the King and Captain of our Salvation . The same Benefits which he purchaseth as a King , he bestoweth as a Priest , revealeth as a Prophet . These three Offices were typed out by the First-born , who were Heads of Families , and also Prophets , and Priests . 3. That though all the three Offices be imployed , yet the Prophetical Office is more explicitely mentioned , partly as suiting with the present occasion , which is to demonstrate that Christ hath sufficient authority to repeal the Law of Moses which the Prophets were to explain , confirm and maintain till his coming . But now Moses and Elias appear in Person to certifie their consent , and God his Approbation , from Heaven , to that new Law of Grace which Christ should set up . Partly because it is not necessary that in every place all the Offices should be mentioned , sometimes but one ; as where Christ is called either King , Priest or Prophet ; sometimes two , together , Heb. 3. 1. Prophetical , Sacerdotal ; Consider the apostle and high priest of our profession Christ Iesus ; sometimes his Prophetical and Kingly , Isa. 55. 4. Behold I have given him for a witness to the people , and for a leader and commander to the people . Partly because if Christ be received in this one Office , he will be received in all the rest ; for as a Prophet he hath revealed that Doctrine which establisheth his Kingly and Priestly Office ; for he hath revealed all things necessary to salvation , and therefore his own sacrifice and Regal Power . Lastly some think all expresly mentioned here ; thus Christ is Gods beloved Son , and therefore the Heir of all things , and Lord and King , in whom he is well pleased ; that is , pacified and satisfied with his offering as a Priest , or appeased by his compleat sacrifice . Hear him as the great Prophet and Doctor of the Church . This premised , I come now to observe . Doct. That Christ is appointed by God the Father to be the great Prophet and Teacher , whose voice alone must be heard in the Church . I. That Christ is the great Prophet and Teacher of the Church appeareth . 1. By the Titles given to him , he is compared with Moses , the great Law-giver among the Iews , The Lord thy God will raise up unto thee a prophet from the midst of you like unto me , unto him shall ye hearken , Deut. 18. 15. He was to be like a Moses , but greater than Moses ; a Lawgiver as he , a man as he , one that saw God Face to Face as he , a Mediator as he , but far other in all respects ; a better Law , a more glorious Person , a more blessed Mediator , working greater miracles than ever did Moses , so he is called our Rabbi or Master ; Mar. 23. 8. One is your master even Christ , and ye are brethren . The supream Authority , the original hight is in Christ : We are not Leaders and Teachers , but Fellow Disciples ; so Heb. 3. 1. Consider the Apostle and high priest of our profession , Iesus Christ. Again , he is called the Angel or Messenger of the Covenant , Mal. 3. 1. Christ with a great condescension took upon him the office of his Fathers Ambassador to the Church , to promote the Covenant of Reconciliation , between God and Man , and make offers of it in preaching the Gospel , and he it is that doth by this Spirit perswade the Elect , and doth make his Covenant sure to them . Once more ; he is called Amen , the faithful and true witness , Rev. 3. 14. there can be no prejudice against his Testimony ; he can never deceive , nor be deceived ; it is so , it will be so , as he hath said , Amen is his Name . 2. By the Properties of his Office ; he hath 3 things to qualifie him for this high Office. 1. Absolute supream Authority ; and therefore we must hear him and hearken to him . This is usually made the ground and reason of the Gospel invitation , to invite sinners to submit themselves to seek after God in this way . As Matth. 11. 27 , 28. All things are delivered unto me of my father , and no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whomsoever the son will reveal him . Come unto me all ye that are weary and heavy laden , &c. There is no true knowing of God but by Christ , and the Gospel Revelation which he hath established ; therefore here must we seek rest for our souls . So Ioh. 3. 35 , 36. The father loveth the son , and hath put all things into his hands . He that believeth on the son hath everlasting life , and he that believeth not the son hath not seen life , but the wrath of God abideth on him . First his Mediatorial Authority is acknowledged , and then Faith and Obedience to the Gospel is called for ; for to the sentence of the Son of God we must stand or fall . So when Christ instituted and sent abroad his Messengers , to invite the World to the Obedience of the Gospel , Matth. 28. 18 , 19 , 20. All power is given to me both in heaven and in earth . Go ye therefore and teach all nations , baptizing them in the name of the Father , and of the Son and of the Holy Ghost , teaching them to observe all things whatsoever I have commanded you . He hath absolute and supream Authority to gather his Church , to appoint Ministers and Ordinances , to bestow the Spirit , to open and close Heaven and Hell as he pleaseth , to dispose of all affairs in the World for the furtherance of the Gospel , and to enjoyn the whole World obedience to his Commands , and to embrace this Doctrine , 2. All manner of sufficiency and power of God to execute this Office ; Ioh. 3. 34. For he whom God hath sent , speaketh the words of God , for God giveth not the spirit by measure to him . The former Prophets had the Spirit in a limited measure , bestowed on them by God , for such particular purposes as best pleased him . Therefore all their prophesies begin , Thus saith the Lord , as having for every particular Message and Errand new Revelation ; but on Christ the Spirit descended once for all , and commanded the belief of all and obedience to all that he should say . Therefore it is said , Col. 2. 3. In him are all the treasures of wisdom and knowledge . He is Ignorant of none of those things which are to be known and practised in order to our eternal salvation ; they are deposited with him to be dispensed to us . 3. There is in him a powerful efficacy . As he hath absolute Authority to teach in his own name , and fulness of sufficiency to make known the Mind of God to us ; so he hath power to make his Doctrine Effectual . As when he dealt with his Disciples , after he had opened the Scriptures , he opened their Understandings , Luk. 24. 25. so he opened the heart of Lydia , Acts 16. 14. He can teach so as to draw , Ioh. 6. 44 , 45. He can excite the drowsie Mind , change and turn the Rebellious Will , cure the distempered Affections , make us to be what he perswadeth us to be . There is no such Teacher as Christ , who doth not only give us our Lesson , but an heart to Learn ; therefore to him we must submit , hear nothing against him , but all from him . II. About Hearing him ; that must be explained also . First , What it is to Hear . It being our great duty , and the respect bespoken for him In the hearing of words there are 3 things considerable ; the sound that cometh to the Ear , the understanding of the Sense and Meaning , and the assent or consent of the Mind . Of the first , the Beasts are capable , for they have Ears to hear the sound of words uttered . The second is common to all Men , for they can sense such intelligible words as they hear . The third belongeth to Disciples , who are swayed by their Masters Authority . So that , Hear him , is not to hear as Beasts , nor barely to hear as Men , but to hear as Disciples ; to believe him , to obey him ; to believe his Doctrines and Promises , and to obey his Precepts . For his Authority is absolute , and what he doth say , doth warrant our Faith , and command our practice and obedience . I gather this partly from the word Hear , which not only signifies Attention and Belief , but Obedience , as 1 Sam. 15. 22. To obey is better than sacrifice , and to hearken then the fat of rams . Where to obey and hearken , are put as words of the same import and signification . Partly from the Matter of Christs Revelation ; he hath revealed not onely Doctrines to inform the Mind , but Precepts to reform the Heart and Practice . If we assent to the doctrine , but do not obey the precepts , we do not hear him . Therefore to hear him is to yield obedience to what he shall teach you ; and when Christ cometh to take an account of the entertainment of the Gospel , he shall come in flaming fire , taking vengeance on them that know not God , and that obey not the gospel of our Lord Iesus Christ. Partly too from the intimate connexion there is between his Prophetical and Regal Office. Christ is so a Prophet , that he is also a Soveraign ; and doth not onely give us Counsel and Direction , but a Law , which we are to observe under the highest penalties . If the Gospel were an arbitrary direction , which we might observe or not observe , without any great danger to our selves , surely it were folly to despise good Counsel ; but it hath the force of a new Law from the great King and Law-giver of the World , therefore it must not onely be believed but obeyed ; Heb. 5. 8. He that is the chief prophet of the church , is also the king of saints . Partly also from the near connexion that is between Faith and Obedience . The Matter which we believe is of a practical concernment , and doth not require onely a simple Faith , or bare belief , which were enough in points merely speculative ; but a ready Obedience . It is said Rom. 16. 26. The mysteries of the gospel are made manifest to all nations for the obedience of faith . They are not matters of speculation and talk , but practice ; and Blessedness is pronounced on such as hear them and keep them ; Luk. 11. 28. Blessed are they that hear the word of God and keep it . Many hear and talk , hear and stuff their Minds with Notions , but they do not frame themselves to the practice of what they hear . Many question not Christs Authority , but yet they do not regard his Doctrine . Now Faith doth not onely silence our doubts , but quicken our Affections , and enliven our Practice . Secondly , How can we now hear Christ , since he is removed into the Heaven of Heavens , and doth not speak to us in Person . Answ. Surely it doth not onely concern the Believers of that Age , who conversed with Christ in the dayes of his Flesh ; but it is the general duty of all Christians to hear Christ ; for during the whole Gospel dispensation , God speaketh to us by his Son. Heb. 1. 2. The Revelation is settled , and not delivered by parcels , as it was to the ordinary prophets . Now we hear Christ in the Scriptures , Heb. 2. 3 , 4. How shall we escape if we neglect so great salvation ? Which was first spoken by the Lord and afterwards confirmed to us by them that heard him . He began to speak and to declare the Gospel both before and after his Resurrection ; and they that heard him were especially the Apostles , who being indued by the Holy Ghost declared it first to the Iewes , and then to the Gentiles to whom it was continued by divers signs and wonders , as to the Apostles , and to extraordinary Messengers . Christ saith , Luk. 10. 16. He that heareth you , heareth me , and he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me . The despising of the Messenger , is the despising him that sendeth the Message . A mans Apostle is himself , is a Iewish Proverb . As to ordinary Ministers he saith , lo , I am with you to the end of the world , Mar. 28. 20. they are taken into part of the Apostolical Commission and Blessings ; they preach in Christs Name , and we as in his stead pray you to be reconciled , 2 Cor. 5. 20. so that it is his Voice and his Message , he affordeth his Presence and Assistance unto the Worlds end . If you receive it with Faith and Obedience , you are in a Course and way which will bring you to Everlasting Blessedness : but if you stand out obstinately against his Message , you are in the way to Everlasting Misery , for refusing Gods methods for your Redemption . Thirdly , The Properties of this Hearing or Submission to our Great Prophet . 1. There must be a resolute Consent or Resignation of our selves to his Teaching and Instruction . All particular duties are included in the general . First , we own Christ in his Offices , before we perform the duties , which each of those offices calleth for at our hands and from us ; before we depend on him as a Priest , or obey him as a King. As we receive him with thankfulness and love , as our dearest Saviour , and with Reverence , and a consent of subjection , as a soveraign Lord ; so also with a consent of Resolution to follow his directions , as our Prophet and Teacher , being convinced that he is sent from God to shew us the way of Life and Happiness ; Ioh. 6. 63. Lord to whom shall we go , thou hast the words of Eternal Life . His Doctrine sheweth that there is such a thing , how it was purchased , which way it may be had , by Gods offer and the terms prescribed . Before we take any particular direction from Christ about this or that duty , we must first consent in the general , that he shall be our Teacher and Prophet . A particular consent to Christ in this Relation is as necessary as to any of the rest . 2. This Resignation of our Souls to Christ as a Teacher , as it must be resolute , so it must be unbounded and without reserves . We must submit absolutely to all that he propoundeth , though some Mysteries be above our Reason , some Precepts against the Interest and Inclination of the Flesh , some Promises seem to be against Hope , or contrary to natural probabilities . There are some Misteries in the Christian Religion , though not against Reason , yet above Natural Reason . Now we must believe them upon Christs word , Captivantes omnem intellectum in obsequium Christi , 2 Cor. 10. 5. Bringing into Captivity every thought into the obedience of Christ. All our disputings and reasonings against the Christian Doctrine , must be captivated by a submission to the Authority of our Teacher and Prophet . A Disciple is to be a Learner , not a Caviller ; and some Principles are not to be chewed , but swallowed as Pills on the credit of the Physitian , when it appeareth on other Grounds that Christ is the great Teacher sent from God. And as there are Mysteries above our Reason , so there be duties against the Interest and Inclination of the Flesh. Many of Christs Precepts are displeasing to Corrupt Nature ; to deny our selves , to take up the Cross , to mortifie our Appetites and Passions , to cut off right hands , and to pluck out right Eyes , that none shall be saved that are not Regenerate and Holy ; that non-condemnation is the priviledge of those that walk not after the Flesh , but after the Spirit ; that if we live after the Flesh , we shall dye ; that we must not seek great things for our selves ; that we must hate Father and Mother , and our own life , if we will be Christs Disciples : Flesh and Blood can hardly down with these things : that there shall be such an exact day of account , such eternal torments in the other World : yet if this be revealed by our great Prophet , as reason must not be heard against Christ , so the flesh must not be heard against Christ , nor the World heard against Christ ; so if some of our Hopes exceed the probability of natural causes , Rom. 4. 18. he against hope believed in hope , as the Resurrection of the Body , we must believe and obey him in what he offereth and commandeth , notwithstanding the contradiction of our carnal minds , and hearts , in what is hard to be believed , and practised as well as in what is easie . 3. It must be speedy , as to the great solemn acts of submission , do not delay to hear him , Heb. 3. 7. To day if you will hear his voice harden not your hearts . Christ must not be put off with dilatory shifts , if we refuse to hear to day , Christ may refuse to speak to morrow . The Father hath his time of waiting , the Son of his Gospel-offers , the Spirit of his earnest motions : it is dangerous to slip our day , therefore if you will hear him , hear him now ? hear him betimes , the season falleth under the precept as well as the duty , now while it is called to day . 4. Your consent to hear him must be real , practical , and obediential , verifyed in the whole tenour and course of your lives and actions : for Christ will not be flattered with empty Titles , why call ye me Lord , and Master , and do not the things which I say ? Luke 6. 46. if you pretend to hear his word , you must do it also , for you do not hear to please your minds with knowing , but that you may make it your serious care and business to serve , love and please God. Many study Christianity to form their opinions , rather then reform their Hearts and Practice . The great use of Knowledge , and Faith , is to behold the love of God in the face of Jesus Christ ; that our own love may be quickned and encreased to him again . If it serve onely to regulate opinions , it is but dead speculation , not a living Faith. A naked belief is but the sight of a Feast , it is the gracious soul doth eat and digest it ; when our Faith is turned into Love , and Obedience that is the true Faith. III. The reasons why this Prophet must be heard . 1. Consider whose voice it is who speaketh , the only beloved Son of God , or God himself , and surely when he speaketh he must be heard , Heb. 12. 25. See that ye refuse not him that speaketh from Heaven , for if they escaped not who refuse him that spake from Earth , much more shall not we escape , if we turn away from him that speaketh from Heaven . It is Christ doth speak , and God by him , commanding us to repent and believe the Gospel , now to refuse him is a high contempt . God when he gave the Law he spake on Earth , but when he spake by Christ , he spake from Heaven ; for Christ came from Heaven to acquaint us with the mind of God , and having done it is returned to Heaven again ; from whence he sent down his Spirit on the Apostles , who revealed his Gospel to the World. This was a Mystery hidden in the bosom of God , and brought to us thence , by his only begotten Son , surely with all humble submission we should attend unto and obey his Word , Psal. 103. 20. Bless the Lord ye his Angels , that excel in strength , that do his Commandements , hearkning to the voice of his Word . 2. The matter which he speaketh , and we hear the Doctrine of the Gospel , it is the most sweet excellent and comfortable Doctrine that can be heard , or understood by the heart of man , Prov. 8. 6. Hear saith Wisdom for I will speak of excellent things , and the opening of my lips shall be of right things . This is the brightest light that ever shone from Heaven . The profoundest Wisdom , the greatest Love , and Mercy that ever was or can be shown to sinful wretches , of the highest concernment to man , because his Everlasting state lyeth upon it , a state of Everlasting wo or weal. Three things I shall take notice of . 1. The way of Reconciliation with God , manifested and discovered out of his intimate Love to us . Man had fallen from the Love of God to the creature , and was conscious to himself of having displeased his Maker , and so lay under the fears of his vindictive Justice . Now God by Christ declareth his Love to the offender , in the fullest and most astonishing way , Reconciling himself to him , and sheweth his readiness to forgive , and save him , 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation , that Iesus Christ came into the World to save sinners , of whom I am chief , and 2 Cor. 5. 19. God was in Christ reconciling the World to himself . Oh what should be more welcom to the creature than this news , of this pardoning Covenant founded in the Blood of Christ. 2. Our duty exactly stated with convenient motives to enforce it . Not only the comfort of man is provided for , but also our subjection to God , and that upon the freest and most comfortable terms , that we should serve him in love , and glorifie , and please him , that we may be happy in his love to us : for the sum of Religion is to love him , and keep his Commandements , Iohn 14. 21 , 23 , He that keepeth my Commandements he it is that loveth me , and if any man love me he will keep my Words , to love him is our work , and to be beloved of him is our Happiness , and verse 24. He that loveth me not keepeth not my saying , and the word which you hear is not mine , but the Fathers which sent me . The Gospel is the very Word of God , both the Fathers and the Sons , it is an act of loving , serving , and pleasing God , for this is the Word Christ preached , that we love God , and Christ loveth us again . 3. A prospect of eternal Happiness , 2 Tim. 1. 10. He hath brought Life and Immortality to light through the Gospel , this is news , but darkly revealed before , and without this man , knew not how to satisfie all his capacities and desires , but was like Leviathan in a little Pool . Nay we have not only a prospect of it , but the offer of it as a reward appointed , if we will be sincere in our Faith , Love , and Obedience , 1 Iohn 2. 25. This is the promise that he hath promised us even eternal Life . Everlasting Joy and Blessedness is propounded to us , Oh then hear him , if this be that he speaketh of . 3. The Danger of not hearing this Prophet . 1. For the present to continue to slight and contemn the Gosple , is the mark that you are in a carnal perishing condition , 2 Cor. 4. 3. If our Gosple is hid it is hid to them that are lost , Iohn 10. 3. My Sheep hear my voice , and verse 16. Other Sheep are there which are not of this fold , and they shall hear my voice . Christs Sheep whether Jew or Gentile , they have all the same character , they all hear his voice , and verse 27. My Sheep hear my voice , and I know them and they follow me . They distinguish his voice , own his voice , obey his voice ; so Iohn 8. 47. Whosoever is of God heareth Gods Words , ye therefore hear them not , because ye are not of God , so that you lose all this comfort , if ye do not hear the voice of Christ , and his faithful Servants . 2. For the Future , Deut. 18. 19. Whosoever will not hearken to the words which that Prophet shall speak in my name , I will require it of him , that is , he must look to answer it another day . Peter rendreth it Acts 3. 23. Whosoever will not hearken to that Prophet shall be destroyed among the people . It is not a bodily punishment but eternal torment , Iohn 3. 36. The wrath of God abideth on him . Mark 16. 16. He that believeth not shall be damned . Thus you see how dangerous it is to refuse this Prophet . USES . 1. Of Conviction , to the carnal Christian for not submitting to Christs Authority . All Christians do it in pretence , but few that do it in reality . Doth his Word come to you , not only in Word but in Power ? 1. Do you seriously come to him that you may have pardon , and life . When Christ had proved that he was the Son of God , the great Prophet of the Church , by the testimony of Iohn , the testimony of his works , the testimony of his Father , and the testimony of the Scriptures , Iohn 5. 40. And ye will not come unto me that ye may have Life , though Iohn , his Works , the Father , the Scriptures , will prove him to be what he was , the Messias ; the Saviour ; and Redeemer of the World ; yet they would not come to him , nor believe , but wilfully rejected him , and their own blessedness : What the Jews did wilfully , carnal Christians do lazily , they prize his Name and slight his Office , do not come to him to be taught , sanctified and drawn to God. 2. Do you respect the Word of the Gospel , entertain it with Reverence , and Delight ; as the Voice of the great Prophet ? Do you meditate on it , digest it as the seed of the new Life , as the rule of your actions , as the Charter of your Hopes ? A good man is described to be one that delighteth in the Law of the Lord , and meditateth therein day and night , Psal. 1. 2. and again Psal. 119. 97. Oh how I love thy Law , it is my Meditation all the day long . But alas few are of this temper , Hos. 8. 12. I have written to them the great things of thy Law , but they were counted as a strange thing , they contemned the Word of God , as if its directions were of little importance , or did not concern them . Most men live like strangers to the Word of God , little conversant in it , as if there were no great hazard in breaking it . 3. Do you mingle it with Faith in the hearing , that it may profit you , Heb. 4. 2. and feel the power of it for your good , but rather you shun it , run from it , Iohn 3. 20. They that do evil hate the light , and will not come to the light , least their deeds should be reproved . The Word is a torment , rather then a comfort to you , you are afraid it will be found too true . 4. Do you receive it as the Word of God , 1 Thess. 2. 13. It may be you do not contradict the divine Authority in the Scriptures , but do you soundly believe them , and know the certainty of those things wherein you are instructed , Luke 1. 4. Have you done any thing to prove the supream Truth , that Jesus is a Teacher sent from God ? Most mens Faith is so weak and slight , because it is taken hand over head , there is no deepness of Earth , Mark 13. 6. You have some light sense of Religion , but slight impressions are soon defaced , and truths easily taken up are as soon quitted , the more we search into the grounds of things the more we believe , Acts 17. 11. The Bereans searched the Scriptures , whether those things were so or no. 5. Doth it come to you as the Mediators Word , not in Word only but in Power , 1 Thess. 1. 5. There is a convincing power in the Word , Acts 2. 37. When they heard these things , they were pricked in the heart , and said to Peter and the rest of the Apostles , Men and Brethren what shall we do ? Many have not felt this power , but they fear it , Iohn 3. 20. Every one that doth evil hateth the light , neither commeth he to the light , least his deeds should be reproved . A converting power , when it becometh the seed of a new Life , 1 Pet. 1. 23. Being born again not of corruptible seed , but of incorruptible , by the Word of God which liveth and abideth for ever . A comforting power , giving the heirs of promise strong consolation , Heb. 6. 18. Do you find any thing of this in your hearts , is it ingrafted in your soules , Iames 1. 21. Receive with meekness the ingrafted Word which is able to save your Souls . 6. Do you hear him universally ? it is said of the great Prophet , Acts 3. 22. him shall ye hear in all things that he shall say unto you . Many will hear him in the offers of pardon , but not in the precepts of duty , you must take his whole Covenant , the Promises for your Happiness , the duty for your work . 7. Do you hear him so as to prefer God and Christ , and the Life to come , above all the sensual Pleasures and vain delights , and worldly Happiness , which you enjoy here ? Religion is obstructed , not soundly received : if your hearts be not taken off from these things , Luke 8. 14. That which fell among Thornes are they which when they have heard go forth , and are choked with cares and riches , and pleasures of this life , and bring no fruit to perfection . He is not a Scholar of Christ , who is not more devoted to the Love and Obedience of God , then any sensual satisfaction here below , unless you can renounce the Devil , the World and Flesh , and give up your selves to Christ , to be taught , sanctified and saved , and brought home to God , to enjoy him in Everlasting Glory ; and taught how to deny Ungodliness and Worldly lusts , Titus 2. 12. USE . II. Advice to weak Christians . 1. To excite themselves to obedience by this hear him when dead and lifeless . Many times the heart is dull and needeth quickning , Conscience groweth sleepy and needeth awakening , you are too bold in sinning , cold and careless in spiritual and heavenly things . Now the first means to quicken us is Christs divine Authority , 2 Pet. 1. 16. For we have not followed cunningly devised Fables , when we made known unto you the power and comming of our Lord Iesus Christ , but were eye-witnesses of his Majesty , when there came such a voice to him from the excellent Glory , this is my beloved Son in whom I am well pleased . When you are customary in Prayer , and Hearing , it is Christs will , I must do it as I will answer it to him another day . 2. When you do renounce some beloved lust , or pleasing sin , urge your hearts with Christs Authority . Remember who telleth you of cutting off your right hand , and plucking out your right eye . How can I look the Mediator in the face , if I should wilfully break any of his Laws , prefer the satisfaction of a base lust , before the mercies and hopes offered me by Jesus Christ. 3. In deep distresses , when you are apt to question the comfort of the Promises , it is hard to keep the rejoycing of Hope , without regarding whose Word and Promise it is ? Heb. 3. 6. Whose house are ye , if ye hold fast the confidence and the rejoycing of hope firm unto the end . SERMON . VII . MATTH . 17. 6 , 7 , 8. And when the Disciples heard it they fell on their faces , and were sore afraid . And Iesus came and touched them , and said , arise be not afraid . And when they had lift up their eyes , they saw no man save Iesus onely . IN this part of the History are Three Things . 1. The Disciples Fear and Astonishment , verse 6. 2. Their Comfortable and Gracious recovery by Christ , verse 7. 3. The Event and Issue of all , verse 8. 1. Their Astonishment , they fell on their faces and were sore afraid ; their falling on their faces was not out of Worship , and Reverence , but consternation , as those Iohn 18. 6. As soon as he said to them I am he , they went backward and fell to the ground . The causes of their fear must be enquired into . These were holy men , the flower of Christs Disciples ; they were men in an holy action , for Belshazar in his cups to tremble were no news , they were not in the presence of an angry God , it was a Gospel-voice that they heard , This is my beloved Son in whom I am well pleased , hear ye him . They had not a full dispensation of his glory , but only a glimpse of it , and that under a cloud and revealed in Mercy ; yet they were sore afraid . Upon any Visions and Apparitions of the divine Majesty , Gods Servants fell to the Earth , Ezek. 1. 28. When I saw the appearance of the likeness of the Glory of God , I fell on my face ; Paul when Christ appeared to him from Heaven , he fell to the Earth , Acts 9. 4. Rev. 1. 17. When I saw him , I fell at his feet as dead . Abraham was cast into great horrour , Gen. 15. 12. when God appeared solemnly to enter into Covenant with him . So Isa. 6. 5. Then I said , wo is me , for I am undone . So Daniel chap. 10. 8. 9. When I saw this great vision , there was no strength in me ; for my comeliness was turned into corruption , and I retained no strength , yet I heard the voice of his words , then was I in a deep sleep upon my face , and my face was towards the ground . Now I shall give the special reasons why the manifestation , and appearance of God to his great Prophets did breed this astonishment and Fear . ( 2. ) What general Note and Observation , may be concluded hence for our profit . 1. The special Reasons why these manifestations and appearances of God to his great Prophets do breed this astonishment and fear , they are Two. 1. To humble them to whom he vouchsafed so great a favour . To humble them least the Glory of these heavenly Visions should too much puff them up . Therefore there was ever some weakness discovered in those that did receive them ; Iacob wrestled with God , but came off halting and maimed , though he prevailed , Gen 32. 31. when he came off from seeing God face to face , he halted on his thigh . Paul was wrapt into the third Heaven , yet presently buffetted with a messenger of Satan , least he should be lifted up with the abundance of Revelations , 2 Cor. 12. 7. Corruption remaineth in us and we are not able to bear these favours , which God manifesteth to his choice Servants , and therefore there is something to humble them , in the dispensation , and to keep them from being puffed up with pride , something that is a ballance to the great honour wherewith God hath honoured them . 2. All those that received Visions from him to teach his people , God would season them by leaving a stamp and impression of his excellency upon them . This was the preparation of the Prophets , and a preparation of the Disciples to fit them for the work of the Gospel . A due representation of Gods glory and excellent Majesty doth qualifie them for their duty ; they are fittest to carry Gods message and describe him to others , who are thus qualified and prepared , and have some reverence and awe of God impressed upon their own hearts , and have felt the power of his great Majesty , 2 Cor. 5. 16. Knowing the terrors of the Lord we perswade men . The General Conclusion and Observation which we may draw from thence is this . Doctrine , That God is of such glorious Excellency and Majesty , that we are not able to bear any emissions , or extraordinary Representations thereof in this state of frailty . 1. I will prove that God is a great God , and of glorious Majesty . 2. Give you the Reasons why we are not able to bear the extraordinary manifestations thereof in this state of frailty . 1. That God is a God of great Majesty , and ought to be reverenced by all that have to do with him . The point being a matter of sense , and evident by natural light , needeth not to be proved so much as improved . 1. Scripture representeth him as such Dan. 9. 4. He is called the great and dreadful God , so Deut. 7. 21. A Mighty God and terrible , and Nahum 1. 5. A great and terrible God is he , and again Job 37. 22. With God is terrible Majesty . 2. This eminently shineth forth both in his Works of Creation and Providence . 1. Creation , in the stupendious Fabrick of the Heavens , Ier. 32. 17 , 18 , 19. Ah Lord God , behold thou hast made the Heaven , and the Earth by thy great power and outstretched arm , and there is nothing too hard for thee , &c. In that mighty Collection of Waters in the Sea , we cannot look upon that vast expansion of the Firmament , that huge body of Waters in the Sea without some religious horrour , what is the God that made all this , Ier. 5. 22. Fear ye not me , saith the Lord ? will ye not tremble at my presence ? which have placed the Sand for a bound to the Sea , by a perpetual decree that it cannot pass it , and though the waves thereof toss themselves , yet can they not prevail ; though they roar , yet can they not pass over it . 2. Providence , whether in his way of Mercy or Judgment . Mercy ; what a Majestick description of God is there , Ps. 50. 1 , 2 , 3 , 4 , 5. yet there his presence in his Church is described . The drift of the Psalm is , to set forth Gods Power and Majesty when he comes to call the Gentiles , and to set up the Evangelical way of his Worship , when the light of the Gospel shall shine forth from Sion , Psalm 5. 5. by terrible things in Righteousness wilt thou answer us , Oh God , thou God of our Salvation . Though God is a God of Salvation , yet the way of his delivering them carryeth Majesty and Terror with it . So his Works of Judgment , Psal. 119. 120. My flesh trembleth for fear of thee , and I am afraid of thy Iudgments , when the wicked of the Earth are put away like dross . A Lyon trembleth to see a Dog beaten before him , and it is imputed as a fault to the wicked , that they do not take notice of it , Isa. 26. 10. They will not behold the Majesty of God. 3. His Greatness and Majesty is such , that we cannot comprehend it , Iob 36. 26. Behold God is great and we know him not , nor can the number of his years be searched out . The Greatness of God cannot be known , but only by way of Negation , that he hath none of those infirmities , which may lessen his being in our thoughts , or by way of comparison , that he is above all , God is greater then man , Ier. 36. 12. 4. So great that he is fain to put a covering on , to enterpose the Clouds between us and him , for we are not able to bear his glorious and majestick presence , Ioh 26. 9. He holdeth back the face of his Throne , and spreadeth his Cloud upon it . What would become of us , if he should discover all his Glory : this is his condescension to the lower World , to appear under a vail , and cover his Throne with Clouds . But though we do not know his full Majesty , yet there is enough discovered both to Faith , Reason and Sense , that God is great and glorious , both in himself and in all his Works . Scripture declareth it to Faith , and Reason will soon subscribe to so evident a Truth , that he that made and sustaineth all things , must needs be a great God. What other conceptions can we form of him , when we look to the Heaven , and this Earth which he sustaineth by his great Power , and he declareth himself to Sense by his dayly Providence to be a God of great Majesty . The proof of it needeth not so much to be spoke to as the improvement of it , which we are called upon for every where . 1. It is a Mercy that being so great , he taketh notice of us , Psal. 8. 3 , 4. When I consider thy Heavens , the work of thy Fingers , the Moon and Stars which thou hast ordained , what is man that thou art mindful of him , and the Son of Man that thou visitest him . When we consider how the Majesty of God shineth forth in the heavenly Bodies , and those many glorious Creatures God hath made besides us : we may wonder that God should esteem of man , and take care of man ; and be so solicitous about mans welfare , who was formed at first out of so vile materials , as the dust of the Earth , and is still of so very frail , infirm and mortal condition , and hath carryed himself so unthankfully to God , that he should take care of him above his whole Creation , Psalm 113. 6 , 7. The Lord our God dwelleth on high , who humbleth himself to behold the things in Heaven and Earth . That the great God of such glorious Majesty should take notice of Worms , and behold us not only by visiting , over-seeing , and governing the affairs of this lower World , but should condescend to this low estate of ours , in taking our flesh ; whose Excellency and Majesty is so great , that he might despise the Angels , of whom he hath no need : but to stoop so low towards men is matter of wonder , praise , and adoration . 2. We should be humble in our conversing with him , considering what he is , and we are , Iob 42. 5 , 6. I have heard of thee with the hearing of the ear , now mine eye seeth thee , therefore I abhor my self in dust and ashes . This should keep his children in a holy awe . Oh how low should we lye before this great God , Gen. 18. 27. Who am I that am but dust and ashes , that I should speak unto God. 3. That we must not please our selves with the performance of ordinary service to him , but we should raise it to an eminent degree of Worship and Adoration , Psal. 48. 1. Great is the Lord and greatly to be praised in the City of our God , and Psalm 145. 3. Great is the Lord and greatly to be praised . Alass the best we do is much beneath God. what low thoughts had Solomon of his stately Temple , 2 Chr. 2. 6. Who is able to build thee an house , seeing the Heaven of Heavens is not able to contain him , who am I that I should build him an house ? Thus should we see , that our best resolutions and performances come much short of the excellency and greatness of God. All formality and lifeless service proceedeth from hence , that we have not due and raised thoughts of his Majesty and Being , Mal. 1. 14. I am a great King , saith the Lord of Hosts . The greatness of God calleth for other service then usually we give to him : he gets nothing from us that is perfect . But surely we should not put him off with our refuse , but spend the best of our strength , time , parts , and affections , in his service . Superficial dealing in it argueth mean thoughts of God , it is a lessening of his Majesty . 4. We serve a great Master , and so may expect great things from him . He discovereth himself unto his people according to the greatness and Majesty of his Being , Ps. 126. 2 , 3. The Lord hath done great things for them , yea the Lord hath done great things for us whereof we are glad . Kings or Princes do not give pence or brass Farthings , but bestow Gifts becomming their Magnificence . The Heathens were forced to acknowledg it , and the people of God do willing acknowledg it , so Ioel 2. 21. Fear not , O Land , be glad and rejoyce , for the Lord will do great things . Be the Mercies never so rare , the way never so difficult , God is able to accomplish them . 5. This should banish the fear of man , as to any danger can come from them to us , or to any attempts against God , Matth. 10. 28. Fear not them which kill the body , but are not able to kill the Soul , but rather fear him who is able to destroy both body and Soul in Hell fire ; they may threaten great things to us , but God threatneth greater . See Exod. 18. 11. Now I know that God is greater then all Gods , for in the thing wherein they dealt proudly God was above them . There is a greater being we have to depend upon . 6. Because God is of such Majesty and Greatness , we should quarrel at none of his dealings , for he is too high to be questioned by the Creature , and his Counsels are carryed on in such a way as we cannot judg of them , no more then a Worm can judge of the affairs of a man ; he is great in Counsel , and wonderful in working . 7. This should keep his children in an holy awe , Heb. 12. 28 , 29. Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear , for our God is a consuming fire . When we come in the Holy Assemblies , Gen. 28. 17. How dreadful is this place . In our general course we must not slight his frowns , nor despise his favours , all comes from a great God , nor behave our selves irreverently in his presence , but still walk as those that have to do with a great and glorious God. II. That in this present state we are not able to bear any extraordinary manifestation of his Greatness and Majesty . 1. Because of his Glory , which would consume and swallow us up . This was a Voice from the excellent Glory , 2 Pet. 1. 17. Now if this excellent Glory by the Vail of the Firmament were not obscured , man were not able to bear it , Iob 37. 20. If man speak , he shall be swallowed up . 1 Tim. 6. 16. He dwelleth in light which no man can approach unto , whom no man hath seen , nor can see , till we are received to Heaven . Thus it is , his Glory would kill us , his Voice confound us . There is a mighty disproportion between Mortal Creatures , and the infinite Majesty of God ; the brightness of his Glory soon burdeneth , and over-burdeneth the infirmity of the best Creatures . 2. Because of our Weakness . 1. Natural : We faint when we meet with any thing extraordinary , and therefore no wonder if we are astonished with the near approach of the Excellent Majesty of God , and made unfit for any action of Body or Mind . If we cannot look on the Sun , how can we see God ? our Felicity in Heaven would be our Misery on Earth : This Wine is too strong for old Bottles . 2. Sinful Infirmity , consciousness of guilt is in it also , and our disconformity to God through sin , Isa. 6. 5 , 6. Wo is me , I am for undone , I am a man of unclean lips , and I dwell in the midst of a people of unclean lips , and mine eyes have seen the king , the Lord of hosts . So Peter , Luk. 5. 8. Depart from me , for I am a sinful man ; this raiseth a fear in us upon every eminent approach or discovery of Gods Glory . Before the Fall , God and Adam were Friends ; he would have endured God to speak to him ; yet after the fall the appearance of God became terrible . When he heareth his voice , he is afraid and hideth himself , and something of this fear sticketh to the best of his People , and when God is eminently near it is discovered . For persons that have sin in them , to be near to so Holy and Glorious a Majesty , that is a part of the reason of this Fear and Trouble . Well then , both these causes go together , the Representation of the Majesty of God , and the sense of our own frailty and weakness . USE . Is to press us to two things ; I. To press us to an holy Awe and Reverence , when we come near to God. II. To take heed that our fear of God do not degenerate into a slavish fear . First , To press us to an holy Awe and Reverence of God , when we draw nigh unto him . Surely we should in all our Worship have such thoughts of God , as may leave a stamp of Humility , and some Impressions of the Majesty and Excellency of God upon us ; and we should fall upon our faces , though not in a way of Consternation , yet in a way of Adoration . And because usually we bewray much slightness and Irreverence in our converses with God and Approaches to him , I shall press it a little . 1. I will shew how the Scriptures in the general do call for this Holy Awe of the Majesty of God in all our Worship . Psal. 111. 9. Holy and reverend is his name , and therefore never to be used by us , but in an awful and serious manner ; Psal. 96. 4. The Lord is great and greatly to be praised , he is to be feared above all Gods ▪ Whether we pray , or whether we praise God , still the heart must be deeply possessed with a sense of his Excellency , and we must admire him , above all created or imaginable greatness whatsoever , and so mingle reverence , with our most delightful Addresses to him . Again , Psal. 89. 17. God is greatly to be feared in the assembly of his Saints , and to be had in reverence of all that are round about him . Holy Angels , and sanctified Men , who of all Creatures have nearest Access to God , should most adore and reverence him , because they are best acquainted with him , and have the clearest sight of him that mortal creatures are capable of . The Angels are an assembly of holy Ones , that alwayes behold his Face ; therefore alwayes Lauding and Glorifying God : So God is said to be terrible in his holy places , Psal. 68. 35. whether Heaven , or the Church ; indeed the awful carriage of his people in his Worship should be one means to convince of the Excellency and Majesty of God , 1 Cor. 14. 25. The Apostle sheweth there , that an Unbeliever coming into the Christian Assemblies when they are managed with Gravity and Awe is convinced and judged , and will fall down on his face and worship God , and say , God is in you of a truth . That is , seeing their Humility , brokenness of Heart , hearing their praises and admirations of God , and seeing their orderliness and composedness of Spirit ; whereas rudeness , slightness and irreverence , doth pollute and stain the glory of God in their Minds . 2. Other Addresses will not become Faith and Love. 1. Faith , for whosoever cometh to God must fix this principle in his Mind , that God is , Heb. 1. 6. We do not worship God aright if we do not Worship him as Believers , and if we worship him as Believers , we will worship him with reverence , and godly fear . Faith giveth us not only a thought of God , but some kind of sight of God , and sight will leave an impression upon the heart of reverence and seriousness ; surely a sight or believing thought of God should be able to do any thing upon the soul. It is the great work of Faith , to see him that is invisible , Heb. 11. 27. We should in our whole conversation live as in his sight , and live as those that remember God standeth by , and seeth all that we are about : but especially in our worship , we then set our selves as before the Lord. Pray as to our Father , that seeth what we do , Mat. 6. 6. Pray to thy father which is in secret and thy father which seeth in secret , will reward thee openly . Hear as before the Lord , Acts 10. 33. We are all here present before God to hear all things that are commanded thee of God. Then the Soul should turn the back upon all other things , that the mind may be taken up with nothing but God. 2. No other worship will become Love. Worship is an act of love and delight . Now love is seen in admiring the Excellencies of that glorious Being whom we love , and ascribing all to him , as being deeply affected with his Goodness , Rev. 4. 10. The four and twenty elders fall down before him that sat on the throne , and worship him that liveth for ever and ever , and cast their crowns before the throne , saying , Thou art worthy , O Lord , to receive glory , honour and power ; for thou hast created all things , and for thy pleasure they are and were created . They fell down not out of astonishment but reverence , and cast their Crowns before the Throne . Whatever Honour they have , they had it from God , and are content to lay it at his feet , from whom they have life , and being , and all things . They have such an high esteem of God , that before him they cannot be too vile . They are unworthy to wear any Crown in Gods presence , and are content that their Honour be a footstool to advance and extol his Glory . Certainly those that are heartily affected to God will go about his Worship , as with Chearfulness , so with Humility and Reverence . Secondly , To take heed that our Humility and Reverence , do not degenerate into servile Fear and Discouragement . It is apt to do so even in the best of Gods People . We can hardly keep the middle between the extreams , our Faith is apt to degenerate into presumption , and our Humility into despondency of Spirit , and our Fear into discouragement and distrust . So hard a matter is it to serve the Lord with fear , and to rejoyce with trembling , Psal. 2. 11. or to walk in the fear of God , and in the comforts of the Holy Ghost . Therefore to avoid this Consternation , do two things . 1. Consider how amiable God hath represented himself in Jesus Christ , and how near he is come to us : and within the reach of our Commerce there is a new and living way , through the Vail of his flesh , Heb. 10. 20. So that though our God be a consuming fire , yet there is a screen between us and this Fire ; though if he should draw away the Vail , a glimpse of his glory would kill us , yet this Glory being vailed , we may have access with confidence , Eph. 3. 12. There are naturally in our hearts fears , estrangedness and backwardness from God ; but now God is incarnate , and hath been manifested in our flesh , we may have more familiar thoughts of him , and they are made more sweet and acceptable to us . 2. Get your own peace with God made and confirmed to you more and more , Rom. 5. 1 , 2. Being justified by faith , we have peace with God , through Iesus Christ our Lord. So Eph. 2. 18. He preached peace to you which were afar off , and to them that are nigh , for through him we both have an access by one spirit to the father . See the breach made up , between you and God , and be very tender of putting it to hazards any more . God that is a consuming fire to guilty souls is a Sun of Righteousness to the upright ; when we are accepted in the beloved , those thoughts of God which guilt will make amazing and terrible , will be through peace comfortable and refreshing . Secondly , Their comfortable and gracious Recovery by Christ , Ver. 7. And Iesus came and touched them , and said , Arise , be not afraid . He relieveth and helpeth them by three things . 1. His Approach . 2. His Touch. 3. His Word . 1. His Approach ; he came to them , you must understand having laid aside his glory , which he had in the Transfiguration , that he might more familiarly converse with them , and without prejudice . Because of their weakness and infirmity he layeth aside his Majesty , and reassumeth the habit of his Humiliation ; as Moses did put a Vail upon his face , that the people might endure his sight and presence . Gods appearing at first may be terrible , but the issue is sweet and comfortable , a still calm Voice followed the Earthquake , Wind and Fire , 1 Kings 19. and God doth good to his People , after he hath humbled them and proved them , Deut. 8. 16. Here when the Apostles lay like dead men , Christ came and put new life , and strength into them . He came of love and pity to them , that nothing more grievous might happen to them ; either loss of life or senses . He would not let them perish in these amazements . 2. His Touch. He touched them . Christs Touch is powerful , and a means of Application . Usually thus Christ conveyed and applyed his Power , Mat. 8. 3. He touched the leper and cleansed him . Mat. 8. 15. He touched Peters wives mother , and cured her of a fever . So Matth. 9. 19. He touched the two blind men , and they received their sight ; and in many other places , so this touching of the Apostles , was to apply his Power , and to recover them out of their Trance . 3. His Speech . And said , arise and be not afraid ; The glorious voice of the Father affrights them , and the gracious voice of the Son reviveth and refresheth them . He comforts those whom the terrors of the Almighty had cast down , he doth not chide them for their fear or little Faith , as he doth at other times , he considered the greatness of the Cause , their natural Infirmity : the governing of which was not in their power , and the terribleness and suddenness left no time for deliberation ; therefore he doth not chide them , but encourageth them . The like was done in other cases , as to Ezekiel in his Trance , Ezek. 2. 1. Son of man arise , stand on thy feet , and I will speak to thee . So to the Apostle Iohn , Rev. 17. 18. When I saw him , I lay at his feet as dead ; and he laid his right hand upon me , saying , Fear not , I am the first and the last . So here , be not afraid . We must reverence Christ , but not be scared at him . Such a fear as may stand with our duty is required , but not that which disableth us for it , or discourageth us in it , that is no more pleasing to God than security . 1. Observe Christs tender care over his Disciples , in their faintings and discouragements . 1. That he comforteth and reviveth his Disciples . Christ alone can help us , and confirm us against our fears : the disciples did not stir , but lay prostrate upon their faces , till he came and touched them , and said , arise , be not afraid . In all the troubles and perplexities of his People , he will be owned as the causer and curer of them , Hos. 6. 1. Come let us return unto the Lord , for he hath torn , and he will heal us , he hath smitten , and he will bind us up . So Iob 5. 18. He maketh sore and bindeth up , he woundeth and his hands make whole . As all our troubles and perplexities are from his hands , so must the healing be . If he make the wound , all the World cannot find a plaister to heal it ; and no wound given by himself is above his own Cure ; and he woundeth not as an Enemy , but as a Chirurgion ; not with a Sword , but a Lancet . All other means are blasted till we come to him . 2. That he is exceeding ready , and hath great Pity and Tenderness towards them . As appeareth by laying aside his Glory and coming to the Disciples , when they came not to him ; and speedily , that he might not leave them long in the Trance , least worse effects should follow ; and is he not like affected to all his people , in their perplexities and troubles ? Yes verily . See Isa. 57. 16. I will not contend for ever , nor will I be alwayes wroth , for the spirit should fail before me , and the souls which I have made . He speaketh as if he were afraid , lest mans spirit should fail , being long overwhelmed with terror and trouble . So the Apostle , 2 Cor. 2. 7. Comfort him least he be swallowed up with over-much sorrow . The Lord Christ is full of bowels and compassions , pitieth his people in their Infirmities , Fears and Troubles . 2. The manner and way which he taketh is considerable also , by touch and speech . The touch noteth the application of his Power ; and in his speech he saith , Arise , be not afraid . Christ doth not love to confound , but comfort his Servants , and therefore taketh this double course , by secret power enlivening and strengthening their hearts , Psal. 138. 3. I cried unto the Lord and thou answerest me , and strengthenest me with strength in my soul. That is , God did secretly support him and strengthen him , under the trouble . He doth it also by a word ; therefore we read of Gods speaking peace to his People , Psal. 85. 8. I will hear what God will say , sor he will speak peace to his people and his saints . Besides an inward strengthning , there is a necessity of a word from Christs own mouth , ere we can cast off our Discouragements . Besides his touching or his laying his right hand upon us , there is need of his word to us . USE . It teacheth us what to do when we have serious thoughts of appearing before God : For the case in hand is about those that were affrighted and disquieted with Divine Visions , which was occasioned by natural frailty , and partly by a sense of sin . Now all of us must shortly come into Gods presence , but who can dwell with devouring burnings ? If your thoughts be serious , you will find that it is no slight thing , to appear before God , who is our Creator and our Judge , and who is an holy and glorious God , to whom we have carried it very unthankfully , and undutifully . Now who can relieve you in these perplexed thoughts , but the Lord Jesus Christ : get a word from him that your Iniquity is taken away , and your sin purged ; Isa. 6. 7. and wait on him , till he settleth your souls in the peace and hope of the Gospel , Isa. 57. 14. and then you are relieved in your Agonies of Conscience ; stand up , be not afraid , the Gospel is a Soveraign Plaister , but his hand must make it stick . Thirdly , The Event and Issue of all , ver . 8. And when they had lift up their eyes , they saw no man save Iesus onely . This intimateth two things . 1. That this Testimony from Heaven did onely concern Jesus Christ , for Moses and Elias vanish out of sight , and Jesus is left alone , as the Person in whom God is well pleased , and all the Church must hear him . When they are withdrawn , Christ remaineth as Lord and Head of the Church , and so it sheweth the ceasing of Moses his Law and the continuance , and Authority of the Law of Christ. The Apostle telleth us , when that which is perfect is come , that which is in part shall be done away . They onely prophesied , prefigured Christ to come , but now upon the Exhibition , the Legal Ordinances vanished . 2. That God manifesteth himself for time , measure and degree , as he himself seeth fit for our good : for the Vision is removed , when the intent of it is obtained : Here the spiritual Banquet doth not always last , Heaven is a perpetual Feast , but we must not look upon Earth to be feasted always with spiritual suavities . There is no permanency , but perpetual Vicissitudes in our enjoyments within time , we have clear and cloudy dayes in the World , a feast , a desertion , Cant. 5. 1. &c. I am come into my garden , my sister my spouse , I have gathered my myrrhe with my spices , I have eaten my honey-comb with my honey , I have drunk my wine with my milk ; eat O friends , drink , yea drink abundantly , O beloved . I sleep but my heart waketh , it is the voice of my beloved that knocketh , saying , Open to me my sister , my love , my dove , my undefiled , for my head is filled with dew , and my locks with the drops of the night , &c. And Ver. 6. I opened to my beloved , and my beloved hath withdrawn himself and was gone . After the greatest manifestations of Christs love , there may be a withdrawing ; we cannot bear perpetual comforts , and God reserveth them for a better time ; when we are more prepared for them . There must be Day and Night in this World , and Winter and summer ; but in Heaven it is all Day , there is a perpetual sun-shine never clouded nor overcast . FINIS . 
A53707	----	Meditations and discourses concerning the glory of Christ applyed unto unconverted sinners, and saints under spiritual decayes : in two chapters, from John XVII, xxiv / by the late Reverend John Owen ... Owen, John, 1616-1683. 1691 Approx. 540 KB of XML-encoded text transcribed from 150 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53707 Wing O769 ESTC R13776 12278774 ocm 12278774 58587 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53707) Transcribed from: (Early English Books Online ; image set 58587) Images scanned from microfilm: (Early English books, 1641-1700 ; 191:1) Meditations and discourses concerning the glory of Christ applyed unto unconverted sinners, and saints under spiritual decayes : in two chapters, from John XVII, xxiv / by the late Reverend John Owen ... Owen, John, 1616-1683. [5], 200, 66 [i.e. 82], [10] p. Printed by J.A. for William Marshall ..., London : 1691. Advertisements: [10] p. at end. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Person and offices -- Early works to 1800. Bible. -- N.T. -- John XVII, 14 -- Criticism, interpretation, etc. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-05 Melanie Sanders Sampled and proofread 2005-05 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion MEDITATIONS AND DISCOURSES Concerning the Glory of Christ , APPLYED UNTO Unconverted SINNERS , AND SAINTS UNDER SPIRITUAL DECAYES : In Two CHAPTERS , FROM JOHN XVII . XXIV . By the late Reverend JOHN OWEN , D. D. LONDON , Printed by J. A. for William Marshall at the Bible in Newgate-street , 1691. TO THE READER . THE Design of this Preface is not to commend either the Author or the Matter contained in this little Book . Let every Reader do as he finds cause . Nor need any Assurance be given that Doctor Owen was the Author , to any who have conversed with his Writings , and will be at the Pains to read this over . It is indeed his Application of the former Discourses upon this Subject , printed in the Year 1684. But the Reason why it was not then added ( the Omission whereof rendred that Book imperfect to judicious Readers ) seems necessary to be given . Had it pleased God he had lived a little longer , it would have come out as perfect as his ●ther Works . But there 〈◊〉 no more transcribed in his Life-time than what was then printed , and that published soon after his Death ; These Two Chapters wrote only with his own hand , were found too late to be then added . They are therefore now printed to compleat those Discourses . And it is presumed , that as no serious Christian who reads this , will be satisfied without the other also : So all who prize the former , will be glad of the Opportunity to add this thereunto . John XVII . 24. Father , I will that they also whom thou hast given me , be with me where I am : that they may behold my Glory which thou hast given me . THE High Priest under the Law when he was to enter into the Holy Place on the Solemn day of Atonement , was to take both his hands full of sweet Incense from the Golden Table of Incense , to carry along with him in his entrance . He had also a Censer filled with Fire , that was taken from the Altar of Burnt-offerings , where Atonement was made for Sin with Blood. Upon his actual entrance through the vail , he put the Incense on the Fire in the Censer , until the Cloud of it's smoak covered the Ark , and the Mercy Seat. See Levit. 16. 12 , 13. And the end hereof was to present unto God , in the behalf of the People , a sweet smelling Savour from the Sacrifice of Propitiation . See the Declaration of these things in our Exposition of Heb. 9th . IN Answer unto this Mystical Type , the great High-priest of the Church , our Lord Jesus Christ , being to enter into the Holy Place not made with hands , did by the glorious Prayer Recorded in this Chapter , influenced from the Blood of his Sacrifice , fill the Heavens above , the glorious Place of God's Residence , with a clou● of Incense , or the sweet perfume of his Blessed Intercession , typed by the incense offered by the High-priest of old . By the same Eternal Fi●e wherewith he offered himself a bloody Sacrifice to make Atonement for Sin , he kindled in his most Holy Soul those desires for the Application of all its Benefits unto his Church , which are here expressed , and wherein his Intercession doth consist . IT is only one passage in the Verse above named , that at present I design an enquiry into . And this is the subject matter of what the Lord Christ here desires in the behalf of those given him by the Father ; namely , That they may behold his glory . IT is evident , That in this Prayer the Lord Christ hath respect unto his own Glory , and the manifestation of it , which he had in the entrance asked of the Father , ver . 4 , 5. But in this place he hath not so much respect unto it as his own , as unto the Advantage , Benefit , Satisfaction and Blessedness of his Disciples , in the beholding of it . For these things were the end of all that Mediatory Glory which was given unto him . So Joseph charged his Brethren , when he had revealed himself unto them , that they should tell his Father of all his Glory in Egypt , Gen. 45. 13. This he did , not for an Ostentation of his own Glory , but for the Satisfaction which he knew his Father would take in the Knowledge of it . And such a manifestation of his Glory unto his Disciples doth the Lord Christ here desire , as might fill them with Blessed Satisfaction for evermore . THIS alone which is here prayed for , will give them such satisfaction , and nothing else . The Hearts of Belivers are like the Needle touched by the Load-stone , which cannot rest until it comes to the Point whereunto by the secret Vertue of it , it is directed . For being once touched by the Love of Christ , receiving therein an impression of secret ineffable Vertue , they will ever be in motion , and restless , until they come unto him , and behold his Glory . That Soul which can be satisfied without it , that cannot be eternally satisfied with it , is not partaker of the efficacy of his Intercession . I shall lay the Foundation of the ensuing Meditations in this one Assertion , namely , That one of the greatest Priviledges and Advancements of Believers , both in this World , and unto Eternity , consists in their BEHOLDING THE GLORY OF CHRIST . This therefore he desires for them in this Solemn Intercession , as the complement of all his other requests in their behalf ; That they may behold my Glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that they may see , view , behold or contemplate on my Glory . The Reasons why I assign not this glorious Priviledge only unto the Heavenly state , which is principally respected in this place , but apply it unto the state of Believers in this World also , with their Duties and Priviledges therein , shall be immediately declared . ALL Unbelievers do in their Heart call Christ Iohabod ; Where is the Glory ? They see neither form nor comeliness in him , that he should be desired . They look on him as Michael Saul's Daughter did on David dancing before the Ark , when she despised him in her Heart . They do not indeed ( many of them ) call Jesus Anathema , but cry , Hail Master , and then Crucifie him . HENCE have we so many Cursed Opinions advanced in derogation unto his Glory , some of them really destructive of all that is truly so ; yea denying the only Lord that bought us , and substituting a false Christ in his room . And others there are who express their slight thoughts of him and his glory , by bold irreverent enquiries , of what use his person is in our Religion ; as though there were any thing in our Religion , that hath either Reality , Substance , or Truth , but by vertue of its Relation there unto . And by their Answers , they bring their own 〈◊〉 yet nearer unto the borders of Blasphemy . NEVER was there an Age since the name of Christians was known upon the Earth , wherein there was such a direct Opposition made unto the Person and Glory of Christ , as there is in that wherein we live . There were indeed in the first Times of the Church , swarms of proud , doting , brainsick persons , who vented many foolish imaginations about him , which issued at length in Arianism , in whose Ruines they were buried . The Gates of Hell in them , prevailed not against the Rock on which the Church is built . But as it was said of Caesar , Solus accessie sobrius , ad perdendam Rempublicam ; He alone went soberly about the Destruction of the Commonwealth ; So we now have great Numbers who oppose the Person and Glory of Christ , under a pretence of Sobriety of Reason , as they vainly plead . Yea , the disbelief of the Mysteries of the Trinity , and the Incarnation of the Son of God , the sole Foundation of Christian Religion , is so diffused in the World , as that it hath almost devoured the power and vitals of it . And not a few , who dare not yet express their minds , do give broad intimations of their intentions and good will towards him , in making them the Object of their scorn and reproach , who desire to know nothing but him , and him Crucified . GOD in his appointed time will effectually Vindicate his Honour and Glory , from the vain attempts of Men of corrupt minds against them . IN the mean time , it is the Duty of all those who love the Lord Jesus in sincerity , to give Testimony in a peculiar manner unto this Divine Person and Glory , according unto their several Capacities , because of the Opposition that is made against them . I HAVE thought my self on many accounts obliged to cast my Mite into this Treasury . And I have chosen so to do , not in a way of controversie ( which formerly I have engaged in ) but so ▪ a● together with the vindica●ion of the Truth , to promote the strengthning of the Faith of true Believers , their Edification in the Know●edge of it ; and to express the Experience which they have , or may have of the Power and Reality of th●se ●hings . THAT which at present I design to Demonstrate is , That the Beholding of the Glory of Christ , is one of the great●st Priviledges and Advancements that Believers are capable ●f in this World , or that which is to come . It is that whereby they are first gradually conformed unto it , and then fixed in the Eternal enjoyment of it . For here in this life , beholding his Glory , they are changed or transformed into the likeness of it , 2 Cor. 3. 18. and hereafter , they shall be for ever like unto him , because they shall see him as he is , I Joh. 3. 1 , 2. Hereon do our present Comforts , and future Blessedness depend . This is the Life and Reward of our Souls . He that hath seen him hath seen the Father also ; Joh. 14. 9. For we discern the Light of the Knowledge of God , only in the Face of Jesus Christ , 2 Cor. 4. 6. THERE are therefore , two ways or degrees of beholding the Glory of Christ , which are constantly distinguished in the Scripture . The one is by Faith in this World , which is the Evidence of things not seen . The other is by Sight , or immediate vision in Eternity , 2 Cor. 5. 7. We walk by faith and not by sight . We do so whilst we are in this World , whilst we are present in the Body , and absent from the Lord , ver . 8. But we shall live and walk by Sight hereafter . And it is the Lord Christ and his Glory , which are immediate objects both of this Faith and Sight . For we here behold him darkly in a Glass ( that is by Faith ) but we shall see him face to face ; ( by immediate vision ) 〈◊〉 we know him in part : but then we shall know him as we are known , 1 Cor. 13. 12. What is the difference between these two ways of beholding the Glory of Christ ; shall be afterwards declared . IT is the first way , namely by Vision in the Light of Glory , that is principally included in that prayer of our Blessed Saviour , that his Disciples may be where he is , to behold his Glory . But , I shall not confine my enquiry thereunto ; nor doth our Lord Jesus exclude from his desire , that Sight of his Glory which we have by faith in this World ; but prays for the Perfection of it in Heaven . It is therefore the first way , that in the first place I shall insist upon , and that for the Reasons ensuing . 1. NO Man shall ever behold the Glory of Christ by Sight hereafter , who doth not in some measure behold it by Faith here in this World. Grace is a necessary preparation for Glory , and Faith for Sight . Where the Subject , the Soul , is not previously seasoned with Grace and Faith , it is not capable of Glory , or Vision . Nay , persons not disposed hereby unto it , cannot desire it , whatever they pretend ; they only deceive their own Souls , in supposing that so they do . Most Men will say with confidence , living and dying , that they desire to be with Christ , and to behold his Glory ; But they can give no Reason , why they should desire any such thing ; only they think it somewhat that is better than to be in that evil condition which otherwise they must be cast into for ever , when they can be here no more . If a Man pretend himself to be enamoured on , or greatly to desire what he never saw , nor was ever represented unto him , he doth but dote on his own Imaginations . And the pretended desires of many , to behold the Glory of Christ in Heaven , who have no view of it by Faith whilst they are here in this World , are nothing but self-deceiving imaginations . SO do the Papists delude themselves . Their Carnal Affections are excited by their outward Senses , to delight in Images of Christ , in his Sufferings , his Resurrection , and Glory above . Hereon they satisfie themselves , that they behold the Glory of Christ himself , and that with Love and great Delight . But whereas there is not the least true Representation made of the Lord Christ , or his Glory , in these things , that being confined absolutely unto the Gospel alone , and this way of attempting it being laid under a severe interdict , they do but sport themselves with their own deceivings . THE Apostle tells us concerning himself , and other Believers , when the Lord Christ was present , and conversed with them in the Days of his Flesh , that they saw his Glory , the Glory as of the only begotten of the Father , full of Grace and Truth . Joh. 1. 14. And we may enquire , what was this Glory of Christ , which they so saw , and by what means they obtained a prospect of it ? For ( 1. ) It was not the Glory of his outward condition , as we behold the Glory and Grandeur of the Kings and Potentates of the Earth ; For he made himself of no Reputation , but being in the Form of a Servant , he walked in the Condition of a Man of low Degree . The Secular Grandeur of his pretendedVicar , makes no Representation of that Glory of his , which his Disciples saw . He kept no Court , nor House of Entertainment , nor ( though he made all things ) had of his own where to lay his Head. Nor 2. Was it with respect to the outward Form of the Flesh which he was made , wherein he took our Nature on him , as we see the Glory of a comely or beautiful Person ; For he had therein neither form nor comelines● , that he should be desired , his visage was so marred more than any Man , and his form more than the sons of men , Isa. 52. 14. Chap. 53. 2 , 3. All things appeared in him as became a Man of Sorrows . Nor 3. Was it absolutely the Eternal Essential Glory of his Divine Nature , that is intended . For this no Man can see in this World. What we shall attain in a view thereof hereafter , we know not . But 4. It was his Glory , as he was full of Grace and Truth . They saw the Glory of his Person and his Office in the Administration of Grace and Truth And how , or by what means did they see this Glory of Christ ? It was by Faith , and no otherwise . For this Priviledge was granted unto them only who received him , and believed on his name , ver . 12. This was that Glory which the Baptist saw , when upon his coming unto him he said unto all that were present , Behold the Lamb of God which taketh away the Sin of the World , Joh. 1. 29 , 30 , 31 , 32 , 33. WHEREFORE let no Man deceive himself : He that hath no Sight of the Glory of Christ here , shall never have any of it hereafter unto his Advantage . It is not therefore unto Edification , to discourse of Beholding the Glory of Christ in Heaven by vision , until we go through a tryal , whether we see any thing of it in this World by Faith or no. 2ly . THE behol●ing of Christ in Glory , is that which in it self is too High , Illustrious , and Marvellous for us in our present condition . It hath a splendor and glory too great for our present Spiritual visible faculty ; as the direct , immediate sight of the Sun darkens our sight , and doth not relieve or strengthen it at all . Wherefore we have no way to take into our minds any true Spiritual Apprehensions of the Nature of Immediate Vision , or what it is to see the Glory of Christ in Heaven , but by that View which we have by Faith in this life of the same Glory . Whatever otherwise falls into our Minds , is but conjecture and imagination ; Such as are the Contemplations of most about Heavenly things . I have seen and read somewhat of the Writings of of Learned Men , concerning the state of future glory ; some of them are filled with excellent Nations of Truth , and Elegancy of Speech , whereby they cannot but much affect the minds of them who duely consider what they say . But I know not well whence it comes to pass , many complain , that in reading of such discourses they are like a Man who behold his natural face in a Glass , and immediately forgets what manner of Man he was ; as one of old complained to the same purpose upon his perusal of Plato's contemplations about the Immortality of the Soul. The things spoken do not abide , nor Incorporate with our minds . They please and refresh for a little while , like a showre of Rain in a dry Season , that soaketh not unto the Roots of things ; the power of them doth not enter into us . Is it not all from hence , that their notions of future things are not enduced out of the Experience which we have of the Beginnings of them in this World ; without which , they can make no permanent aboad in our minds , nor continue any Influence upon our Affections ? yea , the Soul is disturbed , not edified , in all Contemplations of future Glory , when things are proposed unto it , whereof in this life it hath neither foretaste , sense , experience , nor evidence . No man ought to look for any thing in Heaven , but what one way or other he hath some experience of in this Life . If Men were fully perswaded hereof , they would be , it may be , more in the exercise of Faith and Love about Heavenly things , than for the most part they are . At present they know not what they enjoy , and they look for they know not what . HENCE is it , that Men utterly strangers unto all Experience of the Beginning of Glory in themselves as an effect of Faith , have filled their Divine Worship with Images , Pictures , and Musick , to represent unto themselves somewhat of that Glory which they fancy to be above . For into that which is truly so , they have no prospect , nor can have ; because they have no experience of its power in themselves ; nor do they taste of its Goodness by any of its First-fruits in their own minds . Wherefore by that view alone , and not otherwise , which we have of the Glory of Christ by Faith here in this World , we may attain such blessed conceptions of our beholding his glory above by immediate vision , as shall draw out our Hearts unto the Admiration of it , and desires of its full enjoyment . 3. HEREIN then our present edification is principally concerned . For in this present beholding of the Glory of Christ , the Life and Power of Faith are most eminently acted . And from this Exercise of Faith , doth Love unto Christ principally , if not solely arise and spring . If therefore we desire to have Faith in its vigor , or Love in its Power , giving Rest , Complacency , and Satisfaction unto our own Souls , we are to seek for them in the diligent discharge of this Duty ; elsewhere they will not be found . Herein would I live ; Herein would I Dye ; Hereon would I dwell in my Thoughts and Affections , to the withering and consumption of all the painted Beauties of this World , unto the Crucifying all things here below , until they become unto me a dead and deformed thing , no way meet for affectionate Embraces . FOR these , and the like Reasons , I shall first enquire into our Beholding of the Glory of Christ in this world by Faish ; And therein endeavour to lead the Souls of them that Believe , into the more retired walks of Faith , Love , and Holy Meditation , whereby the King is held in his Galleries . Caut. 7. 5. BUT because there is no Benefit in , nor advantage by the Contemplation of this Sacred Truth , but what consists in an improvement of the practice of the duty declared in it , namely , the constant beholding of the Glory of Christ by Faith : I shall for the promotion of it , premise some few Advantages which we may have thereby . 1. WE shall hereby be made fit and meet for Heaven . Every man is not so , who desires it , and hopes for it . For some are not only unworthy of it , and excluded from it by reason of Sin ; but they are unmeet for it , and incapable of any advantage by it . All men indeed think themselves fit enough for Glory ( what should hinder them ? ) if they could attain it . But it is because they know not what it is . Men shall not be clothed with Glory , as it were , whether they will or no● ▪ It is to be received in that Exercise of the Faculties of their Souls , which such Persons have no Ability for . Musick hath no Pleasure in it , unto them that cannot hear ; nor the most beautiful Colours unto them that cannot see . It would be no Benefit unto a Fish to take him from the bottom of the Ocean , filled with Cold and Darkness , and to place him under the Beams of the Sun. For he is no way meet to receive any Refreshment thereby . Heaven it self would not be more advantagious unto Persons not renewed by the Spirit of Grace in this Life . HENCE the Apostle gives thanks unto the Father , who hath made us meet to be Partakers of the Inheritance of the Saints in Light , Col. 1. 12. Indeed the Beginning here , and the Fulness of Glory hereafter , are communicated unto Believers by an Almighty Act of the Will and Grace of God. But yet he hath ordained Ways and Means whereby they may be made meet receptive Subjects of the Glory so to be communicated unto them . That this Way and Means is by the beholding of the Glory of Christ by Faith , shall be fully declared in our Progress . This therefore should excite us unto this Duty ; for all our present Glory consists in our Preparation for future Glory . 2. NO Man can by Faith take a real View of this Glory , but Vertue will proceed from it in a transforming Power , to change him into the same Image . 2 Cor. 3. 18. How this is done , and how we become like unto Christ , by beholding his Glory , shall be fully declared in our Progress . 3. THE constant Contemplation of the Glory of Christ , will give Rest , Satisfaction , and Complacency unto the Souls of them who are exercised therein . Our Minds are apt to be filled with a Multitude of perplexed Thoughts , Fears , Cares , Dangers , Distresses , Passions , and Lusts , do make various Impressions on the Minds of Men , filling them with Disorder , Darkness , and Confusion . But where the Soul is fixed in its Thoughts and Contemplations on this glorious Object , it will be brought into , and kept in an Holy , Serene , Spiritual Frame . For to be Spiritually minded , is Life and Peace . And this it doth , by taking off our Hearts , from all undue Regard unto all things below , in comparison of the great Worth , Beauty , and Glory of what we are conversant withal . See Phil. 3. 7 , 8 , 9 , 10 , 11. A Defect herein makes many of us Strangers unto an Heavenly Life ; and to live beneath the Spiritual Refreshments and Satisfactions that the Gospel doth tender unto us . 4. THE Sight of the Glory of Christ , is the Spring and Cause of our Everlasting Blessedness . We shall be ever with the Lord , 1 Thes. 4. 17. Or , be with Christ , which is best of all . Phil. 1. 23. For there shall we behold his Glory , Joh. 17. 24. and by seeing him as he is , we shall be made like him , 1 Joh. 3. 2. which is our Everlasting Blessedness . THE Enjoyment of God by Sight , is commonly called the Beatifical Vision ; and it is the sole Fountain of all the Actings of our Souls in the State of Blessedness , which the old Philosophers knew nothing of ; neither do we know distinctly what they are , or what is this Sight of God. Howbeit , this we know , that God in his Immense Essence is invisible unto our Corporeal Eyes , and will be so to Eternity ; as also incomprehensible unto our Minds . For nothing can perfectly comprehend that which is Infinite , but what is it self Infinite . Wherefore the Blessed and Blessing Sight which we shall have of God , will be always in the Face of Jesus Christ. Therein will that Manifestation of the Glory of God in his Infinite Perfections , and all their blessed Operations , so shine into our Souls , as shall immediately fill us with Peace , Rest , and Glory . THESE things we here admire , but cannot comprehend . We know not well what we say , when we speak of them : yet is there in True Belivers a Fore-sight , and Fore-taste of this Glorious Condition . There enters sometimes by the Word and Spirit into their hearts such a sense of the uncreated Glory of God , shining forth in Christ , as Affects and Satiates their Souls with ineffable Joy. Hence ariseth that Peace of God which is above all vnderstanding , keeping our Hearts and Minds through Jesus Christ. Phil. 4. 7. Christ in Believers the Hope of Glory , gives them to taste of the First-fruits of it ; yea , sometimes to bath their Souls in the Fountain of Life , and to drink of the Rivers of Pleasure that are at his Right hand . Where any are utterly unacquainted with these things , they are Carnal , yea , Blind , and seeing nothing afar off . These Enjoyments indeed are rare , and for the most part of short Continuance . Rara hora , brevis mora . But it is from our own Sloth and Darkness that we do not enjoy more Visits of this Grace ; and that the Dawnings of Glory do not more shine on our Souls . Such things as these may excite us to Diligence in the Duty proposed unto us . AND I shall enquire . 1. What is that Glory of Christ , which we do , or may behold by Faith ? 2. How do we behold it ? 3. Wherein our doing so differs from immediate Vision in Heaven . And in the whole we shall endeavour an Answer unto the Enquiry made unto the Spouse , by the Daughters of Jerusalem . Cant. 5. 9. What is thy Beloved more than another Beloved , thou fairest among Women ? What is thy Beloved more than another Beloved , that thou dost so charge us ? CHAP. II. The Glory of the Person of Christ , as the only Representative of God unto the Church . THE Glory of Christ , is the Glory of the Person of Christ. So he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 17. 28. That Glory which is mine , belongeth to me , unto my Person . THE Person of Christ may be considered two ways . 1. Absolutely in it self . 2. In the Susception and Discharge of his Office , with what ensued thereon . His Glory on these distinct Accounts , is distinct and different ; but all equally his own . How in both respects we may behold it by Faith , is that which we enquire into . THE first thing wherein we may behold the Glory of the Person of Christ , God and Man , which was given him of his Father , consists in the Representation of the Nature of God , and of the Divine Person of the Father , unto the Church in him ; For we behold the Glory of God in the Face of Jesus Christ , 2 Cor. 4. 6. Otherwise we know it not , we see it not , we see nothing of it : that is the way of seeing and knowing God , declared in the Scripture , as our Duty and Blessedness . The Glory of God comprehends both the Holy Properties of his Nature , and the Counsels of his Will ; and the Light of the Knowledge of these things , we have only in the Face or Person of Jesus Christ. Whatever obscure imperfect Notions we may have of them otherways , we cannot have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Light of the Illuminating , iradiating Knowledge of the Glory of God , which may enlighten our Minds , and sactifie our Hearts , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Face or Person of Jesus Christ ; for he is the Image of God , 2 Cor. 4. 4. The Brightness of the Fathers Glory , and the express Image of his Person , Heb. 1. 2. The Image of the invisible God , Col. 1. 1● . I do here only mention these things , because I have handled them at large in my Discourse of the Mistery of 〈◊〉 , or the Person of Christ ; whereunto I refer the Readers for their full Declaration and Vindication . Herein is he glorious , in that he is the great Representative of the Nature of God , and his Will unto us , which without him would have been eternally hid from us , or been invisible unto us ; we should never have seen God at any time , here nor hereafter , Joh. 1. 18. IN his Divine Person absolutely considered , he is the Essential Image of God , even the Father : He is in the Father , and the Father in him , in the Unity of the same Divine Essence , Joh. 14. 10. Now he is with the Father , John 1. 1. In the Distinction of his Person , so is he his Essential Image , Col. 1. 15. Heb. 1. ● . In his Incarnation he becomes the Representative Image of God unto the Church , 2 Cor. 4. 6. without whom our Understandings can make no such Approach unto the Divine Excellencies , but that God continues to be unto us , what he is in himself , the Invisible God. In the Face of Jesus Christ , we see his Glory . THIS is the Original Glory of Christ given him by his Father , and which by Faith we may behold : He , and he alone declares , represents and makes known unto Angels and Men , the Essential Glory of the Invisible God , his Attributes and his Will , without which , a perpetual comparative Darkness would have been on the whole Creation , especially that part of it here below . THIS is the Foundation of our Religion , the Rock whereon the Church is built , the Ground of all our Hopes of Salvation , of Life and Immortality : All is resolved into this ; namely , the Representation that is made of the Nature and Will of God , in the Person and Office of Christ : If this fail us , we are lost for ever ; if this Rock stand firm , the Church is safe here , and shall be triumphant hereafter . HEREIN then is the Lord Christ exceedingly glorious . Those who cannot beheld this Glory . of his by Faith , namely , as he is the great Divine Ordinance to represent God unto us , they know him not . In their Worship of him , they worship but an Image of their own devising . YEA , in the Ignorance and Neglect hereof consists the formal Nature of Vnbelief , even that which is inevitably ruinous unto the Souls of Men. He that discerns not the Representation of the Glory of God in the Person of Christ unto the Souls of Men , is an Unbeliever . Such was the State of the unbelieving Jews and Gentiles of old ; They did not , they would not , they could not behold the Glory of God in him , nor how he did represent him . That this was both the Cause , and the Formal Nature of their Unbelief , the Apostle declares at large , 1 Cor. 1. 21 , 22 , 23 , 24 , 25. Not to see the Wisdom of God , and the Power of God , and consequently all the other holy Properties of his Nature in Christ , is to be an Unbeliever . THE Essence of Faith consists in a due Ascription of Glory to God , Rom. 4. 20. This we cannot attain unto without the Manifestation of those Divine Excellencies unto us , wherein he is Glorious . This is done in Christ alone , so as that we may glorifie God in a saving and acceptable Manner . He who discerns not the Glory of Divine Wisdom , Power , Goodness , Love and Grace , in the Person and Office of Christ , with the way of the Salvation of Sinners by him , is an Unbeliever . HENCE the great Design of the Devil in the beginning of the Preaching of the Gospel , was to blind the Eyes of Men , and fill their Minds with Prejudices , that they might not behold this Glory of his ; So the Apostle gives an Account of his Success in this Design , 2 Cor. 4. 3 , 4. If our Gospel be hid , it is hid unto them that are lost , in whom the God of this World hath blinded the Minds of them that believe not , lest the Light of the glorious Gospel of Christ , who is the Image of God , should shine unto them . By various Ways and Methods of Deceit , to secure the Reputation he had got , of being God of this World , by Pretences and Appearances of supernatural Power and Wisdom , he laboured to blind the Eyes of Men with Prejudices against that glorious Light of the Gospel , which proposed the Lord Christ as the only Image of God. This Blindness , this Darkness is cured in them that believe , by the mighty Power of God ; For God who commanded the Light to shine out of Darkness , hath irradiated our Hearts with the Knowledge of the Glory of God in the Face of Jesus Christ , v. 6. wherein true , saving Faith doth consist . Under this Darkness perished the unbelieving World of Jews and Gentiles ; and such is the present Condition of all by whom the Divine Person of Christ is denied ; for no mere Creature can ever make a perfect Representation of God unto us . But we must a little further enquire into this Mystery . SINCE Men fell from God by sin , it is no small part of their Misery and Punishment , that they are covered with thick Darkness and Ignorance of the Nature of God. They know him not , they have not seen him at any time : Hence is that Promise to the Church in Christ , Isa. 60. 1 , 2. For behold the Darkness shall cover the Earth , and gross Darkness the People : but the Lord shall arise upon thee , and his Glory shall be seen upon thee . THE Antient Philosophers made great Enquiries into , and obtained many Notions of the Divine Being , its Existence and Excellencies . And these Notions they adorned with great Elegancy of Speech , to allure others unto the Admiration of them . Hereon they boasted themselves to be the only Wise Men in the World , Rom. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they boasted that they were the Wise : But we must abide in the Judgment of the Apostles , concerning them in their Enquiries : He assures us , that the World in its Wisdom , that is , these wise Men in it by their Wisdom knew not God , 1 Cor. 1. 21. And he calls the Authors of their best Notions Atheists , or Men without God in the Word , Ephes. 2. 12. For , 1. THEY had no certain Guide , Rule , nor Light , which being attended unto , might lead them infallibly into the Knowledge of the Divine Nature : All they had of this Kind , was their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Reasonings or Imaginations , whereby they commenced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Disputers of the World ; but in them they maxed vain , and their foolish Heart was darkned , Rom. 1. 21. They did at best but endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feel after God , as Men do in the Dark , after what they cannot clearly discern , Acts 17. 27. Among others , Cicero's Book De Natura Deorum , gives us an exact Account of the Intention of the Apostle in that Expression . And it is at this Day not Want of Wit , but Hatred of the Mysteries of our Religion , which makes so many prone to forgo all Supernatural Revelation , and to betake themselves unto a Religion declared , as they suppose , by Reason , and the Light of Nature ; like Bats and Owls , who being not able to bear the Light of the Sun , betake themselves unto the Twi-light , to the Dawnings of Light and Darkness . 2. WHATEVER they did attain , as unto rational Notions about things invisible and incomprehensible , yet could they never deliver themselves from such Principles and Practises in Idolatry and all manner of flagitious Sins , as that they could be of any Benefit unto them . This is so effectually demonstrated by the Apostle in the First Chapter of the Epistle to the Romans , as that we need not to insist upon it . MEN may talk what they please of a Light within them , or of the Power of Reason , to conduct them unto that Knowledge of God , whereby they may live unto him : But if they had nothing else , if they did not boast themselves of that Light , which hath its Foundation and Original in Divine Revelation alone , they would not excel them , who in the best Management of their own Reasonings , knew not God , but waxed vain in their Imaginations . WITH respect unto this Vniversal Darkness , that is , Ignorance of God , with horrid Confusion accompanying it in the Minds of Men , Christ is called , and is , the Light of Men , the Light of the World , because in and by him alone this Darkness is dispelled , as he is the Son of Righteousness . 2. THIS Darkness in the Minds of Men , this Ignorance of God , his Nature and his Will , was the Original of all Evil unto the World , and yet continues so to be . For , 1. HEREON did Satan erect his Kingdom and Throne , obtaining in his Design until he bare himself as the God of this World , and was so esteemed by the most . He exalted himself by Vertue of this Darkness ( as he is the Prince of Darkness , ) into the Place and Room of God , as the Object of the Religious Worship of Men. For the things which the Gentiles sacrificed , they sacrificed unto Devils , and not to God , 1 Cor. 10. 21. Levit. 17. 7. Chap. 32. 17. Psal. 108. 27. Gal. 3. 8. This is the Territory of Satan ; yea , the Power and Scepter of his Kingdom in the Minds of the Children of Disobedience . Hereby he maintains his Dominion unto this Day in many and great Nations , and with individual persons innumerable . 2. THIS is the spring of all wickedness and confusion among men themselves . Hence arose that flood of Abominations in the Old World , which God took away with a Flood of Desolation : Hence were the sins of Sodom and Gomorrah , which he revenged with fire from Heaven . In brief : All the Rage , Blood , Confusion , Desolations , Cruelties , Oppressions , Villanies , which the World hath been , and is filled withal , whereby the souls of men have been , and are flouded into eternal destruction , have all arisen from this corrupt Fountain of the Ignorance of God. 3. OF such as those described , we are the Posterity and Off-spring . Our Fore-fathers in this Nation , were given up unto as brutish a service of the Devil , as any Nation under the Sun. It is therefore an effect of infinite mercy , that the day hath dawned on us , poor Gentiles , and that the day-spring from on high hath visited us . See the glory of this Grace expressed , Ephes. 3. 5 , 6 , 7 , 8 , 9 , 10. God might have left us to perish in the blindness and ignorance of our Fore-fathers ; but of his own accord , and by his own powerful Grace alone , he hath translated us out of darkness into his marvellous light . But alas ! the horrible ingratitude of men , for the glorious light of the Gospel ▪ and the abuse of it , will issue in a fore revenge . GOD was known under the Old Testament , by the Revelation of his Word , and the Institution of his Worship . This was the glory and priviledge of Israel , as the Psalmist declares , Psal. 147. 19 , 20. He sheweth his word unto Jacob , his statutes and his judgments unto Israel ; He hath not deal● so with any Nation , The Church then knew him ; yet so as that they had an apprehension that he dwelt in thick darkness , where they could not have any clear views of him , Exod. 20. 21. Deut. 5. 22. 1 Kings 8. 12. 2 Chron. 6. 1. And the Reason why God so represented himself in darkness unto them , was to instruct them in their imperfect state , wherein they could not comprehend that glory which should afterwards be revealed . For as he is now made known in Christ , we see that he is light , and in him there is no darkness at all . 4. HITHERTO● darkness in general covered the Earth , and gross darkness the people , as unto the knowledge of God ; only there was a twilight in the Church . The day did not yet dawn , the shadows did not flee away , nor the day-star shine in the hearts of men . But when the Son of Righteousness did arise in his strength and beauty , when the Son of God appeared in the flesh , and in the discharge of his Office ; God himself , as unto his Being , and manner of Existence in three distinct persons , with all the glorious properties of the Divine Nature , were illustriously manifested unto them that did believe , and the light of the knowledge of them dispelled all the shadows that were in the Church , and shone into the darkness which was in the world , so as that none continued ignorant of God , but those who would not see ; See Job 1. 5 , 14 , 17 , 18. 2 Cor. 4. 3 , 4. HEREIN is the Lord Christ glorious . And this is that which I shall now speak unto ; namely , How we may behold the glory of Christ in the Representation and Revelation that is made of God and his glory , in his Person and Office , unto all that do believe . For it is not so much the declaration of the nature of the things themselves , wherein the glory of Christ doth consist , as our way and duty , in the beholding of them , which at present is designed . HE calls unto us , saying , Behold me , look unto me , and be saved , Isa. 45. 2. What is it that we see in Christ ? What do we behold in him ? He asketh that Question concerning his Church , What will ye see in the Shulamite ? Whereto he answers , as it were the company of two armies , Cant. 6. 13. or the Two Churches of the Old and New Testament , in order and beauty . We may enquire , What shall we , what do we see in him ? Do we see him as the Image of the invisible God , representing him , his Nature , Properties , and Will unto us ? Do we see him as the Character , the express Image of the Person of the Father , so as that we have no need of Philip's Request , Lord , shew us the Father , because having seen him , we have seen the Father also , John 14. 9. THIS is our first saving view of Christ , the first instance of our beholding his glory by faith . So to see him , as to see God in him , is to behold his glory ; for herein is he eternally glorious . And this is that Glory whose view we ought to long for , and labour after . And if we see it not , we are yet in darkness ; yea , tho' we say we see , we are blind like others . So David longed and prayed for it , when yet he could behold it only in Types and Shadows , Psal. 63. 1 , 2. O God , thou art my God , early will I seek thee ; my soul thirsteth for thee , my flesh longeth for thee , to see thy power and thy glory , so as I have seen them in the sanctuary . For there was in the Sancturay an obscure representation of the Glory of God in Christ. How much more should we prize that view of it , which we may have with open face , tho' yet as in a glass ? 2 Cor. 3. 18. MOSES when he had seen the Works of God , which were great and marvellous , yet found not himself satisfied therewith : Wherefore after all , he prays that God would shew him his Glory , Exod. 33. 18. He knew that the Ultimate Rest , Blessedness and Satisfaction of the Soul , is not in seeing the works of God , but the Glory of God himself . Therefore did he desire some immediate dawnings of it upon him in this World. I beseech thee shew me thy Glory . And if we have right apprehensions of the Future State of Blessedness , we cannot but have the same desire of seeing more of his Glory in this life . But the Question is , How me may attain it ? If we are left unto our selves in this Enquiry , if we have no other way for it , but the immediate fixing of our thoughts on the Immensity of the Divine Nature , we must come every one to the Conclusion that Agur makes on the like consideration ; Surely I am more brutish than any Man , and have not the Vnderstanding of a Man ; I neither learned Wisdom , nor have the Knowledge of the Holy. Who hath ascended up into Heaven , or descended ? Who hath gathered the wind in his fist ? Who hath bound the waters in a garment ? Who hath established all the ends of the earth ? What is his name , and what is his sons name , if thou canst tell , Prov. 30 , 2 , 3 , 4. IT is in Christ alone , that we may have a clear distinct view of the Glory of God and his Excellencies : For him , and him alone hath he appointed the representative of himself unto us : And we shall take an Account hereof in one or two especial Instances . 1. INFINITE Wisdom is one of the most glorious Properties of the Divine Nature : It is that which is directive of all the external Works of God , wherein the Glory of all the other Excellencies of God is manifested ; wherefore the manifestation of the whole Glory of God proceeds originally from Infinite Wisdom . But as Job speaks , Where shall this Wisdom be found , and what is the place of understanding ? Chap. 28. 12. Can we by searching , find out God ? Can we find out the Almighty to perfection ? Chap. 11. 7. As it is in it self an Essential , Eternal Property of the Divine Nature , we can have no comprehension of it : We can but adore it in that infinite distance wherein we stand from God ; but in its Operations and Effects it may be discerned ; for they are designed of God for its manifestation . Among these the most excellent is the contrivance of the great Work of the Salvation of the Church ; so it is celebrated by the Apostle , Eph. 3. 9 , 10 , 11. To make all Men see what is the fellowship of the mystery , which from the beginning of the World , hath been hid in God , who created all things by Jesus Christ , to the intent , that now unto the principalities and powers in Heavenly places might be known by the Church , the manifold Wisdom of God. If we have any Interest in God , if we have any hopes of Blessedness in beholding of his Glory unto Eternity , we cannot but desire a view ( such as is attainable ) of this Infinite manifold Wisdom of God in this life . But it is in Christ alone that we can discern any thing of it ; for him hath the Father chosen and sealed to represent it unto us . All the Treasures of this Wisdom are hid , laid up , and laid out in him : Herein lies the essence and form of Faith. Believers by it do see the Wisdom of God in Christ , in his Person and Office : Christ the Wisdom of God ; Unbelievers see it not , as the Apostle argues , 1 Cor. 1. 22 , 23 , 24. IN beholding the Glory of this Infinite Wisdom of God in Christ , we behold his own Glory also ; the Glory given him of his Father ; for this is his Glory , that in and by him , and him alone the Wisdom of God is manifested and represented unto us . When God appointed him as the great and only means of this end , he gave him honour and glory above the whole Creation : for it is but little of Divine Wisdom which the works of it declare , in comparison of what is manifested in Christ Jesus . We no way deny or extenuate the manifestation that is made of the Wisdom of God in the works of Creation and Providence . It is sufficient to detect the folly of Atheism and and Idolatry , and was designed of God unto that end . But it 's comparative insufficiency , with respect unto the rerepresentation of it in Christ , as unto the ends of knowing God aright , and living unto him , the Scripture doth abundantly attest . And the abuse of it was Catholic , as the Apostle declares , Rom. 1. 20. &c. To see this Wisdom clearly , is our Wisdom ; and a due apprehension of it , fills the Souls of Believers with joy unspeakable , and full of Glory . 2. WE may also instance in the Love of God. The Apostle tells us , that God is Love , 1 Joh. 4. 8. Divine Love is not to be considered only in its effects , but in its Nature and Essence ; and so it is God himself ; For God is Love. And a blessed Revelation this is of the Divine Nature : It casts out Envy , Hatred , Malice , Revenge , with all their Fruits , in Rage , Fierceness , Implacability , Persecution , Murther , into the Territories of Satan . They belong not unto God in his Nature or Actings ; for God is Love. So the same Apostle tells us , that he who slew his Brother , was of the wicked one , 1 Joh. 3. 12. He was of the Devil his Father , and his works did he do . BUT the Enquiry is as before ; How shall we have a view of this Love , of God as Love ? By what way or means shall we behold the Glory of it ? It is hidden from all living , in God himself . The Wise Philosophers , who discoursed so much of the Love of God , knew nothing of this , that God is Love. The Most of the Natural Notions of men about it are corrupt , and the best of them weak and imperfect . Generally the Thoughts of men about it , are , that he is of a facile and easie Nature , one that they may make bold withal in all their occasions , as the Psalmist declares , Psal. 50. 21. And whereas it must be learned in its Effects , Operations and Divine Ways of its manifestation , those who know not Christ , know nothing of them ; and many things in Providence do interpose to hinder our view of this Love ; for although that indeed God is Love , yet his wrath is revealed from Heaven against the ungodliness of Men : As all things at this day are filled with Evidences of his anger and displeasure : How then shall we know , wherein shall we behold the Glory of God in this , that he is Love ? The Apostle declares it in the next words , ver . 9. Herein was manifest the love of God towards us , because God sent his only begotten Son into the World , that we might live through him . This is the only Evidence given us that God is Love. Hereby alone is the Divine Nature as such made known unto us ; namely in the Mission , Person , and Office of the Son of God ; Without this all is in Darkness as unto the true Nature and supream Operation of this Divine Love. HEREIN do we behold the Glory of Christ himself , even in this life . This Glory was given him of the Father : Namely , That he now should declare and evidence that God is Love ; and he did so , that in all things he might have the Preheminence . Herein we may see how Excellent , how Beautiful , how Glorious and Desirable he is , seeing in him alone we have a due Representation of God as he is Love , which is the most joyful Sight of God that any Creature can obtain . He who beholds not the Glory of Christ herein , is utterly ignorant of those Heavenly Mysteries ; he knoweth neither God nor Christ ; he hath neither the Father nor the Son. He knows not God , because he knows not the holy Properties of his Nature in the Principal way designed by infinite Wisdom for their Manifestation ; he knows not Christ , because he sees not the Glory of God in him . Wherefore whatever Notions Men may have from the Light of Nature , or from the Works of Providence , that there is Love in God , however they may adorn them in elegant affecting Expressions : Yet from them no Man can know that God is Love , In the Revelation hereof Christ hath the Preeminence ; nor ca● any Man comprehend any thing of it aright but in him . It is that which the whole Light of the Creation cannot discover ; for it is the Spring and Center of the Mystery of Godliness . THESE things are of the deep things of God , such as belong unto that Wisdom of God in a Mystery , which they that are Carnal cannot receive , as the Apostle testifies , 1 Cor. 2. 14. But the meanest Believer who lives in the Exercise of Faith , may have an Understanding of them so far as is needful unto his Love and Obedience . The Sum of the whole is this ; if you would behold the Glory of Christ , as the great Means of your Sanctification and Consolation , as the only Preparation for the beholding of his Glory in Eternal Blessedness : Consider what of God is made known and represented unto you in him , wherein God purposed and designed to glorifie himself in him : Now this is all that may be known of God in a saving manner ; especially his Wisdom , his Love , his Goodness , Grace and Mercy , whereon the Life of our Souls doth depend ; And the Lord Christ being appointed the only Way and Means hereof , how exceeding glorious must he be in the Eyes of them that do believe ! THESE things being promised , I shall close this first Consideration of that Glory of Christ which we behold by Faith in this World , with some such Observations , as may excite us unto the Practise of this great Duty , and Improvement of this great Priviledge ; the greatest which on this side Heaven we can be made Partakers of . THERE are some who regard not these things at all , but rather despise them . They never entertain any serious thoughts of obtaining a View of the Glory of God in Christ , which is to be Unbelievers . They look on him as a Teacher that came forth from God to reveal his Will , and to teach us his Worship : and so indeed he was . But this they say was the sole use of his Person in Religion , which is Mahumetism . The Manifestation of all the holy Properties of the Divine Nature , with the Representation of them unto Angels above , and the Church in this World ▪ as he is the Image of the incisible God , in the Constitution of his Person , and the Discharge of his Office , are things they regard not ; yea , they despise and scorn what is professed concerning them ; for Pride and Contempt of others were always the safest Covert of Ignorance ; otherwise it would seem strange , that Men should openly boast of their own Blindness . But these Conceptions of Mens Minds are influenced by that Unbelief of his Divine Person , which maketh havock of Christianity at this Day in the World. I speak of them , whose minds are better disposed towards heavenly things ; and unto them I say , Wherefore do you love Jesus Christ ? for so you profess to do . Wherefore do you trust in him ? Wherefore do you honour him ? Wherefore do you desire to be in Heaven with him ? Can you give a reason of this hope that is in you ? An account why you do all or any of these things ? If you cannot , all that you pretend towards him , is but fancy and imagination ; you fight uncertainly as men beating the air ; or is one of your reasons hereof , That in him you do by Faith behold that glory of God , with the Holy Properties of his Nature , and their Principal Operations , in order unto your own Salvation and Blessedness , which otherwise would have been eternally hid from you ? Hereon is he precious unto them that do believe . LET us therefore , as many as are spiritual , be thus minded . Let us make use of this Priviledge with rejoycing , and be found in the discharge of this Duty with diligence : For thus to behold the glory of Christ is both our priviledge and our duty . The duties of the Law were a burthen and a yoke ; but those of the Gospel are Priviledges and Advantages . IT is a Promise concerning the days of the New Testament , that our eyes shall see the King in his beauty , Isa. 33 17. We shall behold the Glory of Christ in its Lustre and Excellency : What is this Beauty of the King of Saints ? Is it not , that God is in him , and he is the great representative of his Glory unto us ? Wherefore in the contemplation of this Glory consists the principal exercise of Faith : And who can declare the Glory of this Priviledge , That we who are born in Darkness , and deserved to be cast out into utter Darkness , should be translated into this marvellous Light of the knowledge of the Glory of God in the Face of Jesus Christ. WHAT are all the stained Glories , the fading Beauties of this World ? Of all that the Devil shewed our Saviour from the Mount ? What are they in comparison of one View of the Glory of God represented in Christ , and of the Glory of Christ as his great Representative ? THE most pernicious effect of Unbelief under the preaching of the Gospel is , that together with an influence of Power from Satan , it blinds the eyes of mens minds , that they should not see this Glory of Christ , whereon they perish eternally , 2 Cor. 4. 3 , 4. BUT the most of those who at this day are called Christians are strangers unto this duty : Our Lord Jesus Christ told the Pharisees , that notwithstanding all their boasting of the knowledge of God , they had not heard his voice at any time , nor seen his shape ; that is as Moses did . They had no real acquaintance with him , they had no spiritual view of his Glory ; and so it is amongst our selves . Notwithstanding the general profession that is of the Knowledge of Christ , they are but few who thus behold his Glory ; and therefore few who are transformed into his Image and Likeness . SOME Men speak much of the Imitation of Christ , and following of his Example ; and it were well if we could see more of it really in effect . But no Man shall ever become like unto him , by bare Imitation of his Actions , without that view or i●●ition of his Glory which alone is accompanied with a transforming power to change them into the same image . THE Truth is , the best of us all are wofully defective in this Duty , and many are discouraged from it , because a Pretence of it in some hath degenerated into Superstition : But we are loth at any time seriously to engage in it , and come with an unwilling kind of Willingness , unto the Exercise of our Minds in it . THOUGHTS of this Glory of Christ are too high for us , or too hard for us , such as we cannot long delight in ; we turn away from them with a kind of Weariness ; yet are they of the same Nature in general with our beholding of the Glory of Christ in Heaven , wherein there shall be no weariness or Satiety unto Eternity . Is not the Cause of it , that we are unspiritual or carnal , having our Thoughts and Affections wonted to give Entertainment unto other things ? For this is the principal Cause of our Unreadiness and Incapacity to exercise our Minds in and about the great Mysteries of the Gospel . 1 Cor. 3. 1 , 2 , 3. And it is so with us moreover , because we do not stir up our selves with Watchfulness and Diligence in continual Actings of Faith on this Blessed Object . This is that which keeps many of us at so low an Ebb , as unto the Powers of an Heavenly Life , and spiritual Joys . DID we abound in this Duty , in this Exercise of Faith , our Life in walking before God would be more sweet and pleasant unto us ; our spiritual Light and St●●ngth would have a daily Encrease ; we should more represent the Glory of Christ in our Ways and Walking , than usually we do ; and Death it self would be most welcome unto us . THE Angels themselves desire to look into the things of the Glory of Christ , 1 Pet. 1. 10 , 12. There is in them Matter of Enquiry and Instruction for the most high and holy Spirits in Heaven . The manifold Wisdom of God in them is made known unto Principalities and Powers in heavenly Places by the Church , Ephes. 3. 10. And shall we neglect that which is the Object of Angelical Diligence to enquire into ; especially considering that we are more than they concerned in it ? IS Christ then thus glorious in our Eyes ? Do we see the Father in him , or by seeing of him ? Do we sedulously , daily contemplate on the Wisdom , Love , Grace , Goodness , Holiness , and Righteousness of God , as revealing and manifesting themselves in him ? Do we sufficiently consider , that the immediate Vision of this Glory in Heaven will be our everlasting Blessedness ? Doth the imperfect View which we have of it here , encrease our Desires after the perfect Soght of it above ? With respect unto these Enquiries , I shall briefly speak unto sundry sorts of Men. SOME will say they understand not these things , nor any Concernment of their own in them . If they are true , yet are they Notions which they may safely be without the Knowledge of ; for so far as they can discern , they have no Influence on Christian Practice , or Duties of Morality . And the preaching of them doth but take off the Minds of Men from more necessary Duties . But if the Gospel be hid it is hid unto them that perish . And unto the Objection I say : 1. NOTHING is more fully and clearly revealed in the Gospel , than that unto us Jesus Christ is the Image of the invisible God that he is the Character of the Person of the Father , so as that in seeing him , we see the Father also ; that we have the Light of the Knowledge of the Glory of God in his Face alone , as hath been proved . This is the Principal Fundamental Mystery and Truth of the Gospel ; and which if it be not received , believed , owned , all other Truths are useless unto our Souls . To refer all the Testimonies that are given hereunto , to the Doctrine which he taught , in Contradistinction unto his Person , as acting in the Discharge of his Office , is Antievangilical , Antichristian , turning the whole Gospel into a Fable . 2. IT is so , that the Light of Faith is given unto us principally to enable us to behold the Glory of God in Christ ; to contemplate on it , as unto all the Ends of its Manifestation . So is it expresly affirmed , 2 Cor. 4. 6. If we have not this Light , as it is communicated by the Power of God unto them that do believe , Ephes. 1. 17 , 18 , 19. we must be Strangers unto the whole Mystery of the Gospel , 2 Cor. 4. 3 , 4. 3. THAT in the beholding of the Glory of God in Christ , we behold his Glory also . For herein is he infinitely glorious above the whole Creation , in that in and by him alone the Glory of the Invisible God is represented unto us . Herein do our Souls live . This is that whereby the Image of God is renewed in us , and we are made like unto the First born . 4. THIS is so far from being unnecessary unto Christian Practice , and the sanctified Duties of Morality , that he knows not Christ , he knows not the Gospel , he knows not the Faith of the Catholick Church , who imagins that they can be performed acceptably without it . Yea , this is the Root whence all other Christian Duties do spring , and whereon they grow , whereby they are distinguished from the Works of Heathens . He is no Christian who believes not that Faith in the Person of Christ is the Spring of all Evangelical Obedience ; or who knows not that this Faith respects the Revelation of the Glory of God in him . IF these things are so , as they are the most important Truths of the Gospel , and whose Denial overthrows the Foundation of Faith , and is ruinous to Christian Religion : Certainly it is our Duty to live in the constant Exercise of Faith with respect unto this Glory of Christ. And we have sufficient Experience of what kind of Morality the Ignorance of it hath produced . OTHERS there are who may be some way Strangers , but are no way Enemies unto this Mystery , and to the practical Exercise of Faith therein : Unto such I shall tender the ensuing Directions . 1. RECKON in your Minds , that this beholding of the Glory of Christ by beholding the Glory of God , and all his Holy Properties in him , is the greatest Priviledge whereof in this Life we can be made Partakers . The Dawning of Heaven is in it , and the First Fruits of Glory ; for this is Life Eternal to know the Father , and whom he hath sent Christ Jesus , John 17. 3. Unless you value it , unless you esteem it as such a Priviledge , you will not enjoy it ; and that which is not valued according unto its Worth , is despised . It is not enough to think it a Priviledge , an Advantage ; but it is to be valued above other things according unto its Greatness and Excellency . Destruction and Death say we have heard the Fame of it with our Ears . Job 28. 22. And if we do no more , we shall die Strangers unto it : We are to cry after this Knowledge , and lift up our Voice for this Vnderstanding , if we design to attain it . 2. AS it is a great Priviledge which requires a due Valuation ; so it is a great Mystery which requires much Spiritual Wisdom to the right understanding of it , and to direct in its Practise , 1 Cor. 2. 4 , 5. Flesh and Blood will not reveal it unto us , but we must be taught of God , to apprehend it , John 1. 12 , 13. Mat. 16. 16 , 17. Mere unsanctified Reason will never enable us unto , nor guide us in the Discovery of this Duty . Men are not so vain as to hope for Skill and Understanding in the Mystery of a secular Art or Trade , without the diligent Use of those Means whereby it may be attained ; and shall we suppose that we may be furnished with spiritual Skill and Wisdom in this sacred Mystery , without Diligence in the Use of the Means appointed of God for the attaining of it ? The Principal of them is Fervent Prayer . Pray then with Moses , that God would s●ew you this his Glory ; pray with the Apostle , that the Eyes of your Vnderstandings may be enlightened to behold it ; Pray that the God of our Lord Jesus Christ , the Father of Glory , may give unto you the spirit of Wisdom and Revelation in the Knowledge of him . Fill your Minds with spiritual Thoughts and Contrivances about them . Slothful and lazy Souls never obtain one View of this Glory ; the Lion in the way deters them from attempting it . Being carnal , they abhor all Diligence in the Use of spiritual Means , such as Prayer and Meditation on things unto them uneasie , unpleasing and difficult . Unto others the Way partakes of the Nature of the End ; the Means of obtaining a View of the Glory of Christ are of the same Kind , of the same Pleasantness , with that View it self in their Proportion . 3. LEARN the Use hereof from the Actings of contrary vitious Habits . When the Minds of Men are vehemently fixed on the pursuit of their Lusts , they will be continually ruminating on the Objects of them , and have a thousand Contrivances about them , until their Eyes become full of an Adulteress and they cannot cease from sinning , as the Apostle speaks . The Objects of their Lusts have framed and raised an Image of themselves in their Minds , and transformed them into their own Likeness , is this the way of them who go down to the Chambers of Death ? Do they thus frame their Souls , and make them meet for Destruction , until their Words , Gestures , Actions , proclaim the Frame of their Minds unto all that look upon them ? And shalt we be slothful and negligent in the Contemplation of that Glory which transforms our Minds into its own Likeness , so as that the Eyes of our Understandings shall be continually filled with it , until we see him and behold him continually , so as never to cease from the ho●y Acts of Delight in him , and Love unto him ? 4. WOULD we then behold the Glory of God , as he manifesteth it in and by the holy Properties of his Nature , with their blessed Operations and Effects , without which we have nothing of the Power of Religion in us , whatever we pretend ; this alone is the Way of it . Go to the whole Creation , and all things contained in it ; they can say no more , but we have heard the Fam● and Report of these things , and what we have heard we declare ; but it is but a little Portion of them that we are acquainted withal . The Heavens indeed declare the Glory of God , and the Firmament sheweth his handy Work. The invisible things of God are understood by the things that are made , even his Eternal Power and Godhead . But comparatively , it is but little that we can hence learn of these things , as unto what we may behold of them in Christ Jesus . How blind herein was the best Philosopher in comparison of the meanest of the Apostles , yea , of him who is least in the Kingdom of Heaven ? BUT herein it is required , that we rest not in the Notion of this Truth , and a bare Assent unto the Doctrine of it . The affecting Power of it upon our Hearts , is that which we should aim at . Wherein doth the Blessedness of the Saints above consist ? Is it not herein , that they behold and see the Glory of God in Christ ? And what is the Effect of it upon those blessed Souls ? Doth it not change them into the same Image , or make them like unto Christ ? Doth it not fill and satiate them with Joy , Rest Delight , Complacency and ineffable Satisfaction ? Do we expect , do we desire the same State of Blessedness ? It is our present View of the Glory of Christ which is our Initiation thereinto , if we are exercised in it , until we have an Experience of its Transforming Power in our Souls . THESE things are , it may be , of little use unto some . Such as are Babes in spiritual Knowledge and Understanding , either because they are Carnal , 1 Cor. 3. 1 , 2. or slothful in hearing , Heb. 5. 12 , 13 , 14. are not capable of these Divine Mysteries . And therefore the Apostle did in an especial manner declare this Wisdom of God in a Mystery unto them that were perfect , 1 Cor. 2. 6 , 7. That is , who were more grown in spiritual Knowledge , and had their Senses exercised to discern Good and Evil. It is unto them who are exercised in the Contemplation of invisible things , who delight to walk in the more retired Paths of Faith and Love , to whom they are precious . SOME few Inferences from the Whole of what hath been declared , shall put a Close to this part of our Discourse . 1. THE Holy Properties of the Divine Nature are not only represented unto our Faith in Christ as unto their own essential Glory , but as they are in the Exercise of their Powers for the Salvation of the Church . In him do we behold the Wisdom , Goodness , Love , Grace , Mercy and Power of God acting themselves in the Contrivance , Constitution , and efficacious Accomplishment of the great Work of our Redemption and Salvation . This gives , as unto us , an unutterable Lustre unto the Native Amiableness of the Divine Excellencies . The Wisdom and Love of God are in themselves infinitely Glorious , infinitely Amiable ; nothing can be added unto them , there can be no encrease of their essential Glory . Howbeit as they are eternally resident in the Divine Nature , and absolutely the same with it , we cannot so comprehend them , as to have an endearing satiating View of their Glory : But as they are exerted in the Work of the Redemption and Salvation of the Church , as they are expressed , communicating their blessed Effects unto the Souls of them that do believe , which is done only in Christ ; so the Beams of their Glory shine unto us with unspeakable Refreshment and Joy , 2 Cor. 4. 6. Hence the Apostle on the Consideration of the Actings of the Holy Properties of God in this blessed Work , falls into that Contemplation : O the Depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments , and his Ways past finding out ! For who hath not known the Mind of the Lord , or who hath been his Counsellor , or who hath first given unto him , and it shall be recompensed unto him again ? For of him , and through him , and to him are all things ; to whom be Glory for ever , Amen , Rom : 11. 33 , 34 , 35 , 36. 2. IN and through Christ we do believe in God , 1 Pet. 1. 24. This is the Life of our Souls . God himself in the infinite Perfections of his Divine Nature , is the ultimate Object of our Faith , but he is not here the immediate Object of it , but the Divine Way and Means of the Manifestation of himself and them unto us , are so . Through Christ we believe in God. By our Belief in him , we come to place our Faith ultimately in God himself ; and this we can no otherwise do , but by beholding the Glory of God in him , as hath been declared . 3. THIS is the only way whereby we may attain the saving , sanctifying Knowledge of God ; Without this , every Beam of Divine Light that shines on us , or gleans from without ( as the Light shineth into Darkness when the Darkness comprehendeth it not , Joh. 1. 5. ) Every Spark that ariseth from the Remainders of the Light of Nature within , do rather amaze the Minds of Men , than lead them into the saving Knowledge of God. So a Glance of Light in a dark Night giving a transient View of various Objects , and passing away , doth rather amaze , than direct a Traveller , and leave him more exposed unto wandring than before . Such were all those Notions of the Divine Being and its Excellencies , which those who boasted themselves to be wise among the Heathen embraced and improved . They did but fluctuate in their Minds , they did not transform them into the Image and Likeness of God , as the saving Knowledge of him doth , Col. 3. 10. SO the Apostle expresseth this Truth ; Where is the Wise ? Where is the Scribe ? Where is the Disputer of this World ? Hath not God made foolish the Wisdom of this World ? For after that in the Wisdom of God , the World by Wisdom knew not God , it pleased God by the foolishness of Preaching to save them that believe . For the Jews require a sign , and the Gentiles seek after Wisdom ; but we preach Christ crucified , unto the Jews a Stumbling-block , and unto the Greeks Foolishness ; but unto them that are called both Jews and Greeks , Christ the Power of God , and the Wisdom of God , 1 Cor , 1. 20 , 21 , 22 , 23 , 24. AFTER it was evident unto all , that the World , the Wise , the Studious , the Contemplative Part of it , in the Wisdom of God , disposing them into that Condition , wherein they were left unto themselves , in their own Wisdom , their Natural Light and Reason did not , could not come to the saving Knowledge of God , but were pus●ed up into a Contempt of the only way of the Revelation of himself , as Weakness and Folly ; it pleased God then to manifest all their Wisdom to be Folly ; and to establish the only Means of the Knowledge of himself in Christ Jesus . CHAP. III. The Glory of Christ in the Mysterious Constitution of his Person . THE Second Thing wherein we may behold the Glory of Christ given him of his Father , is in the Mysterious Constitution of his Person , as he is God and Man in one and the same Person . There are in him , in his one single , individual Person , two distinct Natures ; The one Eternal , Infinite , Immense , Almighty , the Form and Essence of God ; The other having a beginning in Time , Finite , Limited , Confined unto a certain Place , which is our Nature , which he took on him when he was made Flesh , and dwelt among us . The Declaration of the Nature of this Glory , is a Part of my Discourse of the Person of Christ , whereunto I refer the Reader : My present Design is of another Nature . THIS is that Glory whose Beams are so illustrious , as that the blind World cannot bear the Light and Beauty of them . Multitudes begin openly to deny this Incarnation of the Son of God , this Personal Union of God and Man in their distinct Natures . They deny that there is either Glory or Truth in it ; and it will ere long appear , it begins already to evidence it self what greater Multitudes there are , who yet do not , who yet dare not openly reject the Doctrine of it , who in Truth believe it not , nor see any Glory in it . Howbeit this Glory , is the Glory of our Religion , the Glory of the Church , the sole Rock whereon it is built , the only Spring of present Grace , and future Glory . THIS is that Glory which the Angels themselves desire to behold , the Mystery whereof they bow down to look into , 1 Pet. 1. 12. So was their Desire represented by the Cherubims in the most holy Place of the Tabernacle ; for they were a Shadow of the Ministry of Angels in the Church . The Ark and Mercy Seat were a Type of Christ in the Discharge of his Office ; and these Cherubims were made standing over them , as being in Heaven above ; but earnestly looking down upon them in a Posture of Reverence and Adoration . So they did of Old , and in their present Contemplation of it consists no small part of their Eternal Blessedness . HEREON depends the Ruine of Satan and his Kingdom . His Sin , so far as we can conceive , consisted of two Parts ( 1. ) His Pride against the Person of the Son of God , by whom he was created . For by him were all things created that are ( or were when first created ) in Heaven , whether they be Thrones or Dominions , or Principalities or Powers , Col. 1. 16. Against him he lifted up himself , which was the Beginning of his Transgression . ( 2. ) Envy against Mankind made in the Image of God , of the Son of God the First-born . This compleated his Sin ; nothing was now left whereon to act his Pride and Malice . Unto his Eternal Confusion and Ruine God in infinite Wisdom unites both the Natures he had sinned against , in the one Person of the Son , who was the first Object of his Pride and Malice . Hereby his Destruction is attended with Ever●●sting Shame in the Discovery of his Folly , wherein he would have contended with infinite Wisdom , as well as Misery , by the Powers of the two Natures united in one Person . HERE lies the Foundation of the Church . The Foundation of the whole Old Creation was laid in an Act of absolute Soveraign Power . Hereby God hanged the Earth upon nothing . But the Foundation of the Church is on this Mysterious immoveable Rock ; Thou art Christ , the Son of the living God ; on the most intimate Conjunction of the two Natures , the Divine and Humane , in themselves infinitely distant , in the same Person . WE may name one place wherein it is gloriously represented unto us , Isa. 9. 6. For unto us a Child is born , unto us a Son is given , and the Government shall be on his Shoulders ; and his Name shall be called Wonderful , Counsellor , the mighty God , the everlasting Father , the Prince of Peace . Here must the whole Church fall down and worship the Author of this wonderful Contrivance , and captivating their Understandings unto the Obedience of Faith , humbly adore what they cannot comprehend . THIS was obscurly represented unto the Church of old , Exo. 3. 2 , 3 , 4 , 5 , 6. And the Angel of the Lord appeared unto him in a Flame of Fire out of the midst of a Bush , and he looked , and behold the Bush burned with Fire , and the Bush was not consumed . And Moses said , I will now turn aside , and see this great Sight , why the Bush is not burnt . And when the Lord saw that he turned aside to see , God called unto him out of the midst of the Bush , and said , Moses , Moses ; and he said , here am I. And he said , draw not nigh hither , ●ut of thy Shooes from off thy Feet , for the Place whereon thou standest is holy Ground . Moreover he said , I am the God of ●hy Fathers , the God of Abraham , &c. THIS Fire was a Type or Declaration of the Presence of God in the Person of the Son. For with respect unto the Father he is called an Angel , the Angel of the Covenant ; but absolutely in himself , he was Jehovah , the God of Abraham , &c. And of his Presence the Fire was a proper Representation . For in his Nature , he is as a Consuming Fire ; and his present Work was the Delivery of ●he Church out of a Fiery Tryal . This F●●e placed it self in a Bush , where it burned , but the Bush was not consumed : And although the Continuance of the Fire in the Bush , was but for a short season , a present Appearance ; yet thence was God said to dwell in the Bush ; The good will of him that dwelt in the Bush ; Deut. 33. 16. And this is so spoken , because the being of the Fire in the Bush for a season , was a Type of him in whom the fulness of the Godhead dwelt bodily , and that for ever , Col. 2. 9. Of him who was made flesh and dwelt among us , Joh. 1. 14. The Eternal Fire of the Divine Nature dwells in the Bush of our frail Nature , yet is not consumed thereby . God thus dwells in this Bush , with all his Good will towards Sinners . MOSES looked on this sight as a marvellous and wondrous thing . And if it were so in the Type , what is it in the Truth , Substance and Reality of it ? AND by Direction given unto him , to put off his shooes , we are taught to cast away all fleshly Imaginations and carnal Affections , that by pure Acts of Faith , we may behold this Glory , the Glory of the only begotten of the Father . I DESIGN not here to insist on the Explication , or Confirmation of this glorious Truth concerning the constitution of the Person of Christ in and by his Incarnation . What I can comprehend , what I do believe concerning it , I have fully declared in a large peculiar Treatise . Here I take the Truth it self as known , or as it may be thence learned . My present Business is only to stir up the Minds of Believers unto a due Contemplation of the Glory of Christ in the sacred Mysterious Constitution of his Person , as God and Man in one . So much as we abide herein , so much do we live by the Faith of the Son of God ; and God can by a Spirit of Wisdom and Revelation open the Eyes of our Understandings , that we may behold this Glory unto our ineffable Consolation and Joy. And unto the diligent Discharge of our Duty herein , I shall offer the ensuing Directions . 1. LET us get it fixed on our Souls , and in our Minds , that this Glory of Christ in the Divine Constitution of his Person , is the best , the most noble , useful , beneficial Object , that we can be conversant about in our Thoughts , or or cleave unto in our Affections . What are all other things in comparison of the Knowledge of Christ ? In the Judgment of the great Apostle , they are but Loss and Dung , Phil. 3. 8 , 9 , 10. So they were to him , and if they are not so to us , we are carnal . WHAT is the World , and what are the things thereof which most men spend their Thoughts about , and fix their Affections on ? The Psalmist gives his Judgment about them , in comparison of a View of this Glory of Christ , Psal. 4. 6. Many say , who will shew us any good ? Who will give and help us to attain so much in and of this World , as will give Rest and Satisfaction unto our Minds ? That is the good enquired after . But , saith he , Lord lift up the Light of thy Countenance upon us . The Light of the Glory of God in the Face of Christ Jesus , is that satisfactory Good alone , which I desire and seek after . THE Scripture reproacheth the Vanity and Folly of the Minds of Men , in that they spend their Money for that which is not Bread , and their Labour for that which profiteth not . They ingage the Vigor of their Spirits about perishing things , when they have durable Substance and Riches proposed unto them . HOW do Men for the most part exercise their Minds ? What are they conversant about in their Thoughts ? SOME by them make provision for the flesh , to fulfil it in the Lusts thereof , as Rom. 13. 14. They search about continually in their Thoughts for Objects suited unto their Lusts and carnal Affections , coyning , framing and stamping of them in their Imaginations . They fix their Eyes with delight on Toads and Serpents , with all noisome filthy Objects ; refusing in the mean time , to behold the Beauty and Glory of the Light of the Sun. So is it with all that spend their Thoughts about the Objects of their sinful Pleasures , refusing to look up after one view of this Glory of Christ. SOME keep their Thoughts in continual Exercise about the Things of this World , as unto the Advantages and Emoluments which they expect from them . Hereby are they transformed into the Image of the World , becoming earthly , carnal and vain . Is it because there is no God in Israel that these Applications are made unto the Idol of Ekron ? That there is no Glory , no desirableness in Christ for Men to enquire after , and fix their Minds upon ? Oh the blindness , the darkness , the folly of poor sinners ? Whom do they despise , and for what ? SOME of more refined parts and notional Minds , do arise unto a sedulous Meditation on the Works of Creation and Providence . Hence many excellent Discourses on that Subject , adorned with Eloquence , are published among us . And a Work this is worthy of our Nature , and suited unto our rational Capacities ; yea , the first end of our natural Endowment with them . But in all these things there is no Glory in comparison of what is proposed unto us in the mysterious Constitution of the Person of Christ. The Sun hath no Glory , the Moon and Stars no Beauty , the Order and Influence of the Heavenly Bodies , have no Excellency in comparison of it . This is that which the Psalmist designs to declare , Psal. 8. O Lord our Lord , how excellent is thy Name in all the earth ! Who hast set thy Glory above the heavens . When I consider thy heavens , the work of thy Fingers , the Moon and the Stars which thou hast ordained ; what is Man that thou art mindful of him , and the Son of man that thou visitest him ? For thou hast made him a little lower than the Angels , and hast crowned him with glory and honor ; thou hast made him to have Dominion over the work of thy hands , thou hast put all things under his feet . HE is engaged in a Contemplation of the Glory of God in his Works ; and he concludes that the Fabrick of Heaven , with the Moon and Stars therein ( for it was his Meditation by Night , when he beheld them ) was exceeding glorious , and greatly to be admired . This casts his Thoughts on the poor , weak , infirm Nature of Man , which seems as nothing in comparison of those Glories above : But immediately hereon falls into an Admiration of the Wisdom , Goodness , and Love of God , exalting that Nature incomparably above all the Works of Creation in the Person of Jesus Christ , as the Apostle expounds this place , Heb. 2 , 5 , 6. THIS therefore is the highest , the best , the most useful Object of our Thoughts and Affections . He who hath had a real View of this Glory , though he know himself to be a poor , sinful , dying Worm of the Earth , yet would he not be an Angel in Heaven , if thereby he should loose the sight of it ; for this is the Center wherein all the Lines of the Manifestation of the Divine Glory do meet and rest . LOOK unto the things of this World , Wives , Children , Possessions , Estates , Power , Friends , and Honor ; how amiable are they ! How desirable unto the Thoughts of the most of Men ! But he who hath obtained a View of the Glory of Christ , will in the midst of them all say , Whom have I in Heaven but thee ? There is none on Earth that I desire besides thee , Psal. 73. 25. For who in the Heavens can be compared unto the Lord ? Who among the Sons of the mighty , can be compared unto the Lord ? Psal. 89. 6. HE himself out of his infinite Love and ineffable Condescention , upon the Sight and View of his Church , and his own Graces in her , wherewith she is adorned , doth say ; Thou hast ravished my Heart , my Sister , my Spouse , thou hast ravished my Heart with one of thine Eyes , with one Chain of thy Neck , Cant. 4. 8. How much more ought a believing Soul , upon a View of the Glory of Christ , in whom it pleased the Father , that all Fulness should dwell , to say , Thou hast ravished my Heart , taken it away from me , O thou whom my Soul loveth ; One Glance of thy glorious Beauty upon me , hath quite overcome me , hath left no heart in me , unto things here below ? If it be not thus with us frequently , if we value not this Object of our Minds and Affections , if we are not diligent in looking up unto him , to behold his Glory , it is because we are carnal , and not in any good measure partakers of the promise , that our Eyes shall see the King in his Beauty . 2. OUR second Direction unto the same End is ; That we diligently study the Scripture , and the Revelations that are made of this Glory of Christ therein . To behold it , is not a Work of Fancy or Imagination . It is not conversing with an Image framed by the Art of Men without , or that of our own Fancy within ; but of Faith exercised on Divine Revelations . This Direction he gives us himself . Joh. 5. 39. Search the Scriptures , for they are they that testifie of me . The way whereby this is done , is fully set before us in the Example of the holy Prophets under the old Testament , 1 Pet. 1. 11 , 12 , 13. THIS Principle is always to be retained in our Minds in reading of the Scripture , namely , that the Revelation and Doctrine of the Person of Christ and his Office , is the Foundation whereon all other Instructions of the Prophets and Apostles for the edification of the Church are built , and wherein to they are resolved , as is declared , Ephes. 2. 20 , 21 , 22. So our Lord Jesus Christ himself at large makes it manifest , Luk. 24. 26 , 27 , 45 , 46. Lay aside the Consideration hereof , and the Scriptures are no such thing as they pretend unto ; namely , a Revelation of the Glory of God in the Salvation of the Church ; nor are those of the Old Testament so at this Day unto the Jews , who own not this Principle , 2 Cor. 3. 13 , 14 , 15 , 16. There are therefore such Revelations of the Person and Glory of Christ treasured up in the Scripture , from the beginning unto the end of it , as may exercise the Faith and Contemplation of Believers in this World ; and shall never , during this Life , be fully discovered or understood ; and in Divine Meditations of these Revelations , doth much of the Life of Faith consist . THERE are three ways whereby the Glory of Christ is represented unto us in the Scripture . First , by direct Descriptions of his glorious Person and Incarnation . See among other places , Gen. 3. 15. Psal. 2. 7 , 8 , 9. Psal. 45. 2 , 3 , 4 , 5 , 6. Psal. 68. 17 , 18. Psal. 110. Isa. 6. 1 , 2 , 3 , 4. Chap. 9. 6. Zech. 2. 8. Joh. 1. 1 , 2 , 3. Phil. 2. 6 , 7 , 8. Heb. 1. 1 , 2 , 3. Chap. 2. 14 , 15 , 16. Rev. 1. 17 , 18. Secondly , by Prophecies , Promises and express Instructions concerning him , all leading unto the Contemplation of his Glory , which are innumerable . Thirdly , By the sacred Institutions of Divine Worship under the Old Testament : For the end of them all was to represent unto the Church the Glory of Christ in the Discharge of his Office , as we shall see afterwards . WE may take notice of an Instance in one kind under the Old Testament , and of one and another under the New. HIS Personal Appearances under the Old Testament , carried in them a Demonstration of his Glory : Such was that in the Vision which Isaiah had , when he saw his Glory , and spake of him , Chap. 6. 1 , 2. I saw the Lord sitting upon a Throne , high and lifted up , and his Train filled the Temple . About it stood the Seraphims , &c. It was a Representation of the Glory of the Divine Presence of Christ filling his Humane Nature , the Temple of his Body , with a Train of all glorious Graces . And if this Typical Representation of it was so glorious , as that the Seraphims were not able stedfastly to behold it , but covered their Faces upon its Appearance , v. 2. how exceeding glorious is it in it self , as it is openly revealed in the Gospel ! OF the same Nature are the immediate Testimonies given unto him from Heaven in the New Testament : So the Apostle tells us , he received from God the Father , honor , and glory , when there came such a Voice unto him from the excellent Glory , This is my beloved Son in whom I am well pleased , 2 Pet. 1. 17. The Apostle intends the Time of his Transfiguration in the Mount , for so he adds , Ver. 18. And this Voice which came from Heaven , we heard who were with him in the holy Mount. Howbeit , at sundry other times he had the same Testimony , or to the same purpose , from God , even the Father in Heaven . Herein God gave him Honor and Glory , which all those that believe in him should behold and admire ; not only those who heard this Testimony with their bodily Ears , but all unto whom it is testified in the Scripture , are obliged to look after , and contemplate on the Glory of Christ , as thus revealed and proposed . From the Throne of his Excellency by audible Voices , by visible Signs , by the opening of the Heavens above , by the descent of the holy Spirit upon him , God testified unto him as his eternal Son , and gave him therein Honor and Glory . The Thoughts of this Divine Testimony , and the Glory of Christ therein , hath often filled the Hearts of some with Joy and Delight . THIS therefore in reading and studying the holy Scripture , we ought with all diligence to search and attend unto , as did the Prophets of old , 1 Pet. 11. 12. if we intend by them to be made wise unto Salvation . WE should herein be as the Merchant man that seeks for Pearls ; he seeks for all sorts of them , but when he hath found one of Great Price , he parts with all to make it his own , Mat. 13. 45 , 46. The Scripture is the Field , the Place , the Mine where we search and dig for Pearls ; see Prov. 2. 1 , 2 , 3 , 4 , 5. Every sacred Truth that is made effectual unto the good of our Souls , is a Pearl whereby we are enriched ; but when we meet with , when we fall upon this Pearl of price , the Glory of Christ ; this is that which the Soul of a Believer cleaves unto with joy . THEN do we find Food for our Souls in the Word of Truth , then do we taste how gracious the Lord is therein , then is the Scripture full of Refreshment unto us , as a Spring of Living Water , when we are ●aken into blessed Views of the Glory of Christ therein . And we are in the best Frame of Duty , when the principal Motive in our Minds to contend earnestly for retaining the possession of the Scripture , against all that would deprive us of it , or discourage us from a daily diligent search into it , is this , that they would take from us the only Glass wherein we may behold the Glory of Christ. This is the Glory of the Scripture , that it is the great , yea , the only outward Means of representing unto us the Glory of Christ ; and he is the Sun in the Firmament of it , which only hath Light in it self , and communicates it unto all other things besides . 3. ANOTHER Direction unto this same End , is , That having attained the Light of the Knowledge of the Glory of Christ from the Scripture , or by the Dispensation of the Truth in the preaching of the Gospel , we would esteem it our Duty frequently to meditate thereon . WANT hereof is that fundamental Mistake which keeps many among us so low in their Grace , so regardless of their Priviledges . They hear of these things , they assent unto their Truth , at least they do not gain say them : but they never solemnly meditate upon them . This they esteem a Work that is above them , or are ignorant totally of it , or esteem themselves not much concerned in it , or dislike it as Fanatacism . For it is that which no Considerations can ingage a carnal Mind to delight in . The Mind must be spiritual and holy , freed from earthly Affections and Encumbrances , raised above things here below , that can in a due manner meditate on the Glory of Christ. Therefore are the most Strangers unto this Duty , because they will not be at the Trouble and Charge of that Mortification of earthly Affections , that Extirpation of sensual Inclinations , that Retirement from the Occasions of Life , which are required there unto . See the Treatise of Spiritual-mindedness . IT is to be feared that there are some who profess Religion with an Appearance of Strictness , who never separate themselves from all other Occasions to meditate on Christ and his Glory . And yet with a strange Inconsistency of Apprehensions , they will profess that they desire nothing more , than to behold his Glory in Heaven for ever . But it is evident even in the Light of Reason , that these things are irreconcilable . It is impossible that he who never meditates with delight on the Glory of Christ here in this World , who labors not to behold it by Faith as it is revealed in the Scripture , should ever have any real gracious Desire to behold it in Heaven . They may love and desire the Fruition of their own Imaginations , they cannot do so of the Glory of Christ whereof they are ignorant , and wherewith they are unacquainted . It is therefore to be lamented that Men can find time for , and have inclinations to think and meditate on other things , it may be earthly and vain ; but have neither Heart nor Inclinations , nor Leasure to meditate on this glorious Object . What is the Faith and Love which such Men profess ? how will they find themselves deceived in the Issue ? 4. LET your occasional Thoughts of Christ be many , and multiplied every Day , he is not far from us ; we may make a speedy Address unto him at any time : so the Apostle informs us , Rom. 10. 6 , 7 , 8. Say not in thine heart who shall ascend into Heaven ( that is to bring Christ down from above ) or who shall descend into the deep ; that is , to bring up Christ again from the dead ; for the word is nigh thee , even in thy mouth and in thy heart . The things that Christ did , were done at a Distance from us , and they are long since past . But saith the Apostle , the Word of the Gospel wherein these things are revealed , and whereby an Application is made of them unto our Souls , i● nigh unto us , even in our hearts ; that is , if we are true Believers , and have mixed the Word with Faith : and so it exhibiteth Christ and all the Benefits of his Mediation unto us . If therefore this Word is in our Hearts , Christ is nigh unto us . If we turn at any time into our selves to converse with the Word that abideth in us , there we shall find him ready to receive us into Communion with himself , that is , in the Light of the Knowledge of Christ which we have by the Word , we may have sudden occasional Thoughts of him continually ; and where our Minds and Affections are so filled with other things , that we are not ready for converse with him who is thus nigh unto us by the Word , we are spiritually indisposed . SO to manifest how nigh he is unto us , it is said that he stands at the door and knocks , Rev. 3. 20. in the continual tender that he makes of himself and his Grace unto our Souls . For he is always accompanied with the glorious Train of his Graces , and if they are not received , he himself is not so . It is to no purpose to boast of Christ , if we have not an Evidence of his Graces in our Hearts and Lives . But unto whom he is the Hope of Future Glory , unto them he is the Life of present grace . SOMETIMES it may be , that he is withdrawn from us , so as that we cannot hear his Voice , nor behold his Countenance , nor obtain any sence of his Love , though we seek him with diligence . In this state all our thoughts and Meditations concerning him will be barren and fruitless , bringing in no spiritual Refreshment into our Souls . And if we learn to be content with such lifeless , in affecting thoughts of him , as bring in no experience of his Love , nor give us a real View of the Glory of his Person , we shall wither away as unto all the power of Religion . WHAT is our Duty in this Case , is so fully expressed by the Spouse in the Canticles , as represents it plainly unto the Minds of Believers , who have any Experience of these things , Chap. 3. 1 , 2 , 3 , 4 , 5. By night on my Bed I sought him whom my Soul loveth : I sought him , but I found him not . I will rise now , and go about the City in the Streets , and in the broad ways , I will seek him whom my soul loveth : I sought him , but I found him not . The Watch-men that go about the City found me , to whom I said , saw ye him whom my soul loveth ? It was but a little I passed from them , but I found him whom my soul loveth : I held him , and would not let him go . The like account she gives of her self , and of her Behaviour on the like Occasion , Chap. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. THIS is the substance of what by this Example we are instructed unto . The Lord Christ is pleased sometimes to withdraw himself from the spiritual Experience of Believers ; as unto any refreshing sense of his Love , or the fresh communications of consolatory Graces . Those who never had Experience of any such thing , who never had any refreshing communion with him , cannot be sensible of his Absence , they never were so of his Presence . But those whom he hath visited , to whom he hath given of his Loves , with whom he hath made his Abode , whom he hath refreshed , relieved and comforted , in whom he hath lived in the Power of his Grace , they know what it is to be forsaken by him , though but for a moment . And their Trouble is increased , when they seek him with diligence in the wonted ways of obtaining his presence , and cannot find him . Our Duty in this case is , to presevere in our Enquiries after him in Prayer , Meditation , Mourning , Reading , and Hearing of the Word , in all Ordinances of Divine Worship , private and publick , in diligent Obedience , until we find him , or he return unto us , as in former Days . IT were well if all Churches and Possessors now would manifest the same Diligence herein , as did the Church of old in this Example . Many of them , if they are not hardened by the Deceitfulness of Sin , cannot but be sensible that the Lord Christ is variously withdrawn from them , if ever they had experience of the Power of his Presence : Yet are the generality of them far from the frame of heart here described in the Spouse ; for they are slothful , careless , negligent , and stir not up themselves to enquire after him , or his return unto their Souls . So was it with Laodicea of old , so was it with Sardis , and so it is to be feared that it is with many at present . But to return . GENERALLY Christ is nigh unto Believers , and of a ready Access ; and the principal Actings of the Life of Faith , consists in the frequency of our Thoughts concerning him ; for hereby Christ liveth in us , as he is said to do , Gal. 2. 20. This we cannot do , unless we have frequent thoughts of him , and converse with him . It is often said among Men , that one lives in another ; this cannot be but where the Affections of one are so ingaged unto another , that night and day he thinks of him , and is thereby as it were present with him . So ought it to be between Christ and Believers . He dwells in them by Faith ; but the Actings of this Life in them ( as where-ever Life is , it will be in act and exercise ) are proportionable unto their Thoughts of him , and Delight in him . IF therefore we would behold the Glory of Christ , the present direction is , That on all occasions , and frequently when there are no occasions for it by the performance of other Duties , we would abound in thoughts of Him and his Glory . I intend not at present fixed and stated Meditations , which were spoken unto before ; but such Thoughts as are more transient , according as our opportunities are . And a great Rebuke it ought to be unto us , when Christ hath at any time in a day been long out of our Minds . The Spouse affirms , That ere she was aware , her soul made her as the Chariots of Amminadab , Cant. 7. 12. It so fell out , that when she had no thoughts , no design or purpose for attendance or communion with Christ , that she was surprised into a readiness and willingness unto it . So will it be with them that love him in sincerity . Their own Souls , without previous designs or outward occasions , will frequently engage them in holy thoughts of him , which is the most eminent character of a truly spiritual Christian. 4. THE next Direction is , That all our Thoughts concerning Christ and his Glory , should be accompanied with Admiration , Adoration , and Thanksgiving . For this is such an Object of our Thoughts and Affections , as in this Life we can never fully comprehend ; an Ocean whose Depths we cannot look into . If we are spiritually renewed , all the Faculties of our Souls are enabled by Grace to exert their respective powers towards this glorious Object . This must be done in various Duties , by the Exercise of various Graces , as they are to be acted by the distinct powers of the Faculties of our Minds . This is that which is intended , where we are commanded to love the Lord with all our souls , with all our minds , with all our strength . All the distinct powers of our Souls , are to be acted by distinct Graces and Duties , in cleaving unto God by Love. In Heaven , when we are come to our Center , that State of Rest and Blessedness which our Nature is ultimately capable of , nothing but one infinite invariable Object of our Minds and Affections received by Vision , can render that State uninterrupted and unchangeable . But whilst we are here , we know , or see but in part , and we must also act our Faith and Love , on parts of that Glory , which is not at once entirely proposed unto us , and which as yet we cannot comprehend . Wherefore we must act various Graces in great Variety about it ; some at one time , some at another , according unto the powers of all our renewed Faculties . Of this fort are those mentioned of Adoration , Admiration , and Thanksgiving ; which are those Acts of our Minds wherein all others do issue , when the Object is incomprehensible . For unto them we are enabled by Grace . ONE end of his illustrious coming unto the Judgment of the last Day is , that he may be admired in all them that believe , 2 Thes. 1. 11. Even Believers themselves shall be filled with an overwhelming Admiration upon his glorious Appearance . Or if the meaning be , not that he shall be admired by them , but admired in them , because of the mighty Works of his Grace and Power in their Redemption , Sanctification , Resurrection , and Glory , it is to the same purpose , he comes to be admired . And according to the prospect which we have of that Glory , ought our Admiration to be . AND this Admiration will issue in Adoration and Thanksgiving ; whereof we have an eminent Instance and Example in the whole Church of the Redeemed , Rev. 5. 9 , 10 , 11 , 12 , 13 , 14. They sang a new Song , saying , Worthy art thou to receive the Book , and to open the Seals thereof : for thou wast slain , and hast bought us unto God by thy Blood , out of every Tribe , and Tongue , and People , and Nation , and hast made us Kings and Priests unto God , and we shall reign upon the Earth . And I saw and heard the Voice of many Angels round about the Throne , and of the living Creatures , and of the Elders , and the Number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud Voice , Worthy is the Lamb that was slain , to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Glory , and Blessing ; and every Creature that is in Heaven , and in the Earth , and under the Earth , and that are in the Sea , and all things in them heard I saying , Blessing , and Honour , and Power , and Glory , be unto him that sits on the Throne , and unto the Lamb for ever and ever . THE Design of this Discourse is no more , but that when by Faith we have attained a View of the Glory of Christ , in our Contemplations on his Person , we should not pass it over as a Notion of Truth which we assent unto , namely , that he is thus glorious in himself ; but endeavor to affect our Hearts with it , as that wherein our own principal Interest doth lie ; wherein it will be effectual unto the Transformation of our Souls into his Image . BUT some it may be will say , at least I fear some may truly say , That these things do not belong unto them , they do not find that ever they had any Benefit by them : They hope to be saved as well as others by the Mediation of Christ ; but as unto this beholding of his Glory by constant Meditation and Actings of Faith therein , they know nothing of it , nor are concerned in it . The Doctrine which they are taught out of the Scripture concerning the Person of Christ , they give their Assent unto ; but his Glory they hope they shall see in another World , here they never yet enquired after it . SO it will be . It is well if these things be not only neglected , because the Minds of Men are carnal , and cannot discern spiritual things ; but also despised , because they have an Enmity unto them . It is not for all to walk in these retired Paths . Not for them who are negligent and slothful , whose Minds are earthly and carnal . Nor can they herein sit at the Feet of Christ with Mary , when she chose the better part , who like Martha , are cumbred about many things here in this World. Those whose principal Design is to add unto their present Enjoyments ( in the midst of the prosecution whereof , they are commonly taken from them , so as that their Thoughts do perish , because not accomplished ) will never understand these things . Much less will they do so , whose Work it is to make provision for the Flesh to fulfil it in the Lusts thereof . THEY must make it their Design to be heavenly minded , who will find a Relish in these things . Those who are Strangers unto holy Meditation in general , will be Strangers unto this Mystery in a peculiar manner . SOME Men can think of the World , of their Relations , and the manifold Occasions of Life ; but as unto the things that are above and within the Vail , they are not concerned in them . WITH some it is otherwise . They profess their Desire to behold the Glory of Christ by Faith ; but they find it , as they complain , too high and difficult for them . They are at a Loss in their Minds , and even overwhelmed , when they begin to view his Glory . They are like the Disciples , who saw him in his Transfiguration ; they were filled with Amazement , and knew not what to say , or said they knew not what . And I do acknowledge , that the Weakness of our Minds in the comprehension of this Eternal Glory of Christ , and their Instability in Meditations thereon , whence we cannot stedfastly look on it , or behold it , gives us an afflicting abasing Consideration of our present State and Condition . And I shall say no more unto this Case but this alone : When Faith can no longer hold open the Eyes of our Understandings unto the beholding of the Son of Righteousness shining in his Beauty , nor exercise orderly Thoughts about this incomprehensible Object , it will betake it self unto that holy Admiration which we have spoken unto ; and therein it will put it self forth in pure Acts of Love and Complacency . CHAP. IV. The Glory of Christ in his Susception of the Office of a Mediator . First in his Condescention . THE Things whereof we have thus far discoursed , relating immediately unto the Person of Christ in it self , may seem to have somewhat of Difficulty in them , unto such whose Mind are not duly exercised in the Contemplation of Heavenly Things . Unto others they are evident in their own Experience , and instructive unto them that are willing to learn. That which remains will be yet more plain unto the Understanding and Capacity of the meanest Believer . And this is the Glory of Christ in his Office of Mediator , and the Discharge thereof . IN our beholding of the Glory of Christ herein , doth the Exercise of Faith in this Life principally consist ; so the Apostle declares it , Phil. 3. 8 , 9 , 10 , 11 , 12. Yea doubtless , and I count all things loss for the Excellency of the Knowledge of Christ Jesus my Lord. — To know him , and the Power of his Resurrection , and the Fellowship of his Sufferings , and to be made conformable unto his Death . This therefore we must treat of somewhat more at large . THERE is one God , saith the Apostle , and one Mediator between God and Man , the Man Christ Jesus . 1 Tim. 2. 5. In that great difference between God and Man occasioned by our Sin and Apostacy from him , which of it self could issue in nothing but the utter Ruine of the whole Race of Mankind , there was none in Heaven or Earth in their Original Nature and Operations , who was meet or able to make up a Righteous Peace between them . Yet must this be done by a Mediator , or cease for ever . THIS Mediator could not be God himself absolutely considered ; for a Mediator is not of one , but God is one ; Gal. 3. 20. Whatever God might do herein in a way of Sovereign Grace , yet he could not do it in the way of Mediation , which yet was necessary unto his own Glory , as we have at large discoursed elsewhere . AND as for Creatures , there was none in Heaven or Earth that was meet to undertake this Office. For if one Man sin against another , the Judge shall judge herein ; but if a Man sin against the Lord , who shall entreat for him ? 1 Sam. 2. 25. There is not any days-man betwixt us to lay his hand upon us both , Job 9. 33. IN this State of Things the Lord Christ as the Son of God said , Lo I come to do thy Will , O God ; sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , and Lo I come to do thy Will , Heb. 10. 5 , 6 , 7 , 8 , 9. By the Assumption of our Nature into Union with himself , in his one Divine Person he became every way meet for the Discharge of this Office , and undertakes it accordingly . THAT which we enquire after at present , is the Glory of Christ herein , and how we may behold that Glory . And there are three things wherein we may take a prospect of it . 1. IN his Susception of this Office. 2. In his Discharge of it . 3. In the Event and Consequence thereof or what ensued thereon . IN the Susception of this Office we may behold the Glory of Christ. ( 1. ) In his Condescention . ( 2. ) In his Love. 1. WE may behold his Glory in his Infinite Condescention to take this Office on him , and our Nature to be his own unto that end . It did not befall him by Lot or Chance ; it was not imposed on him against his Will ; it belonged not unto him by any Necessity of Nature or Condition , he stood not in need of it ; it was no addition unto him ; but of his own Mind and Accord he graciously condescended unto the Susception and Discharge of it . So the Apostle expresseth it , Phil. 2. 5 , 6 , 7 , 8. Let this mind be in you which was also in Christ Jesus , who being in the form of God , thought it not robbery to be equal with God ; but made himself of no reputation , and took on himself the form of a Servant , and was made in the likeness of Men ; and being found in fashion as a man , he humbled himself and became obedient 〈◊〉 death , even the death of the Cross. IT was the Mind that was in Jesus Christ , which is proposed unto our Consideration and Imitation . What he was enclined and disposed unto from himself and his own mind alor● . And that in general which is ascribed unto him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Self emptiness ; he emptied himself . This the Ancient Church called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we do his Condescention , an Act of which 〈◊〉 God is called 〈◊〉 humbling of himself , Psal. 113. 6. WHEREFORE the Susception of our Nature for the Discharge of the Office of Mediation therein , was an Infinite Condescention in the Son of God , wherein he is exceedingly Glorious in the Eyes of Believers . AND I shall do these three Things . ( 1. ) Shew in general the Greatness of this Condescention . ( 2. ) Declare the Especial Nature of it . And ( 3. ) Take what view we are able of the Glory of Christ therein , 1. SUCH is the transcendent Excellency of the Divine Nature , that it is said of God , that he dwelleth on high , and humbleth himself to behold the things that are in Heaven , and in the Earth , Psal. 113. 5 , 6. He condescends from the Prerogative of his Excellency , to behold , to look upon , to take notice of the most glorious Things in Heaven above , and the greatest Things in the Earth below . All his Respect unto the Creatures , the most glorious of them , is an Act of Infinite Condescention . And it is so on Two Accounts . 1. BECAUSE of the Infinite Distance that is between his Essence , Nature , or Being , and that of the Creatures . Hence all Nations before him , are as the Drop of a Bucket , and are counted as the small Dust of the Ballance ; yea , that they are as nothing , that they are accounted unto him less than nothing , and vanity . All Being is essentially in him , and in comparison thereunto , all other things are as nothing . And there are no Measures , there is no Proportion between infinite being and nothing ; Nothing that should induce a Regard from the one unto the other . Wherefore the Infinite , Essential Greatness of the Nature of God , with its Infinite Distance , from the Nature of all Creatures thereby , causeth all his Dealings with them to be in the way of Condescention or humbling himself . So it is expressed , Isa. 57. 15. Thus saith the high and lofty one who inhabiteth Eternity , I dwell in the high and holy Place , with him also who is of a contrite and humble Spirit , to revive the Spirit of the humble , and to revive the heart of the contrite ones . He is so the high and losty one , and so inhabiteth Eternity , or existeth in his own Eternal Being , that it is an Act of mere Grace in him , to take notice of things below ; and therefore he doth it in an especial manner of those whom the World doth most despise . 2. IT ariseth from his Infinite Self-Sufficiency unto all the Acts and Ends of his own Eternal Blessedness . What we have a Regard unto , what we respect and desire , it is that it may add unto our Satisfaction . So it is , so it must be with every Creature ; no Creature is self-ufficient unto its own Blessedness . The humane Nature of Christ himself in Heaven is not so ; it lives in God , and God in it , in a full dependance on God , and in receiving blessed and glorious Communications from him . No rational Creature , Angel or Man , can do , think , act any thing , but it is all to add to their Perfection and Satisfaction , they are not Self-ufficient . God alone wants nothing , stands in need of nothing , nothing can be added unto him , seeing he giveth unto all Life and Breath , and all things , Act. 17. 25. The whole Creation in all its Excellency cannot contribute one Mite unto the Satisfaction or Blessedness of God. He hath it all in Infinite Perfection from himself and his own Nature ; our Goodness extends not unto him ; A Man cannot profit God , as he may profit his Neighbour . If thou sinnest , what dost thou against him ? and if thy Transgressions are multiplied , what dost thou unto him ? ( God loseth nothing of his own Self-●ufficiency and Blessedness therein , by all this ) and if thou be righteous , what givest thou unto him , or what receiveth he at thy hand ? Job 35. 6 , 7 , 8. And from hence also it follows that all Gods concernment in the Creation , is by an Act of Condescention . HOW glorious then is the Condescention of the Son of God in his Susception of the Office of Mediation ? For if such be the Perfection of the Divine Nature , and its distance so absolutely Infinite from the whole Creation , and if such be his Self sufficiency unto his own Eternal Blessedness , as that nothing can be taken from him , nothing added unto him , so that every Regard in him unto any of the Creatures , is an Act of Self-umiliation and Condescention from the Prerogative of his Being and State ; what Heart can conceive , what Tongue can express the Glory of that Condescention in the Son of God , whereby he took our Nature upon him , took it to be his own , in order unto a discharge of the Office of Mediation on our Behalf ? BUT that we may the better behold the Glory of Christ herein , we may briefly consider the Especial Nature of this Condescention , and wherein it doth consist . BUT whereas not only the Denial , but Misapprehensions hereof have pestered the Church of God in all Ages , we must in the first place reject them , and then declare the Truth . 1. THIS Condescention of the Son of God did not consist in a laying aside , or parting with , or separation from the Divine Nature , so as that he should cease to be God , by being Man. The Foundation of it lay in this , that he was in the form of God , and counted it not robbery to be equal with God , Phil. 2. v. 6. That is , being really and essentially God in his Divine Nature , he professed himself therein to be equal with God or the Person of the Father . He was in the Form of God , that is , he was God , participant of the Divine Nature , for God hath no Form but that of his Essence and Being ; and hence he was equal with God , in Authority , Dignity and Power . Because he was in the Form of God , he must be equal with God , for there is Order in the Divine Persons , but no Inequality in the Divine Being . So the Jews understood him , that when he said , God was his Father , he made himself equal with God. For in his so saying , he ascribed unto himself equal Power with the Father , as unto all Divine Operations , My Father , saith he , worketh hitherto , and I work , Joh. 5. 17 , 18. And they by whom his Divine Nature is denied , do cast this Condescention of Christ quite out of our Religion , as that which hath no Reality or Substance in it . But we shall speak of them afterwards . BEING in this state , it is said that he took on him the form of a servant , and was found in fashion as a Man , ver . 7. This is his Condescention . It is not said , that he ceased to be in the Form of God ; but continuing so to be , he took on him the form of a Servant in our Nature : He became what he was not , but he ceased not to be what he was : so he testifieth of himself , Joh. 3. 13. No man hath ascended up into heaven , but he that came down from heaven , the Son of man which is in heaven . Although he was then on Earth as the Son of Man ; yet he ceased not to be God thereby ; in his Divine Nature he was then also in Heaven . HE who is God , can no more be not God , than he who is not God can be God : And our difference with the Socinians herein is , we believe that Christ being God , was made Man for our Sakes ; they say , that being only a Man , he was made a God for his own sake . THIS then is the foundation of the Glory of Christ in this Condescention , the Life and Soul of all heavenly Truth and Mysteries ; namely , that the Son of God becoming in time to be what he was not , the Son of Man ; ceased not thereby to be what he was , even the Eternal Son of God. Wherefore , 2. MUCH less did this Condescention consist in the Conversion of the Divine Natura into the Humane , which was the Imagination of some of the Arians of old , and we have yet ( to my own knowledg ) some that follow them in the same Dotage . They say that the Word which was in the Beginning , by which all things were made , being in it self an Effect of the Divine Will and Power , was in the fulness of time turned into Flesh ; that is , the Substance of it was so , as the Water in the Miracle wrought by our Saviour , was turned into Wine ; for by an Act of the Divine Power of Christ it ceased to be Water substantially , and was Wine only ; not Water mixed with Wine : So these Men suppose a Substantial Change of the one Nature into the other , of the divine Nature into the humane ; like what the Papists imagine in their Trasubstantiation : So they say God was made Man , his Effence being turned into that of a Man. BUT this no way belongs unto the Condescention of Christ. We may call it Ichabod , it hath no Glory in it . It destroys both his Natures , and leaves him a Person in whom we are not concerned . For according unto this Imagination , that Divine Nature wherein he was in the Form of God , did in its own Form cease to be , yea , was utterly destroyed , as being substantially changed into the Nature of Man ; as the Water did cease to be , when it was turned into Wine ; and that humane Nature which was made thereof , hath no Alliance or Kindred unto us , or our Nature , seeing it was not made of a Woman , but of the Substance of the Word . 3. THERE was not in this Condescention , the least Change or Alteration in the Divine Nature . Eutiches and those that followed him of old , conceived that the two Natures of Christ , the Divine and Humane were mixed and compounded as it were into one : And this could not be without an Alteration in the divine Nature , for it would be made to be essentially what it was not ; for one Nature hath but one and the same Essence . BUT as we said before ; altho the Lord Christ himself in his Person was made to be what he was not before , in that our Nature hereby was made to be his , yet his Divine Nature was not so : There is in it neither variableness nor shadow of turning . It abode the same in him in all its Essential Properties , Actings and Blessedness , as it was from Eternity . It neither did , acted , nor suffered any thing , but what is proper unto the Divine Being : The Lord Christ did and suffered many things in Life and Death , in his own Person , by his Human Nature , wherein the Divine neither did , nor suffered any thing at all ; although in the doing of them , his Person be denominated from the Nature ; so God purchased his Church with his own Blood , Act. 20. 28. 4. IT may then be said , what did the Lord Christ in this Condescention , with respect unto his Divine Nature ? The Apostle tells us , that he humbled himself , and made himself of no reputation , Phil. 2. 7 , 8. He vailed the Glory of his Divine Nature in ours , and what he did therein , so as that there was no outward Appearance or Manifestation of it . The World hereon was so far from looking on him as the true God , that it believed him not to be a good Man. Hence they could never bear the least intimation of his Divine Nature , supposing themselves secured from any such thing , because they looked on him with their Eyes to be a Man , as he was indeed , no less truly and really than any one of themselves . Wherefore on that Testimony given of himself , Before Abraham was , I am , which asserts a Pre-existence from Eternity in another Nature than what they saw , they were filled with Rage , and took up stones to cast at him , John 8. 58. And they give a Reason of their Madness , Joh. 10. 33. Namely , that he being a Man , should make himself to be God. This was such a thing , they thought , as could never enter into the Heart of a wise and sober Man , namely , that being so , owning himself to be such , he should yet say of himself , that he was God : This is that which no Reason can comprehend , which nothing in Nature can parallel or illustrate , that one and the same Person should be both God and Man : and this is the Principal Plea of the Socinians at this Day , who through the Mahumetans succeed unto the Jews in an Opposition unto the Divine Nature of Christ. BUT all this difficulty is solved by the Glory of Christ in this Condescention ; for although in himself , or his own Divine Person , he was over all God blessed for over , yet he humbled himself for the Salvation of the Church unto the Eternal Glory of God , to take our Nature upon him , and to be made Man : and those who cannot see a Divine Glory in his so doing , do neither know him , nor love him , nor believe in him , nor do any way belong unto him . SO is it with the Men of these Abominations . Because they cannot behold the Glory hereof , they deny the Foundation of our Religion , namely , the Divine Person of Christ. Seeing he would be made Man , he shall be esteemed by them no more than a Man. So do they reject that Glory of God , his Infinite Wisdom , Goodness and Grace , wherein he is more concerned than in the whole Creation . And they dig up the Root of all Evangelical Truths , which are nothing but Branches from it . IT is true , and must be confessed , that herein it is that our Lord Jesus Christ is a stumbing Stone , and a Rock of Offence unto the World. It we should confess him only as a Prophet , a Man sent by God , there would not be much Contest about him , nor Opposition unto him . The Mahumetans do all acknowledge it , and the Jews would not long deny it ; for their Hatred against him was , and is solely because he professed himself to be God , and as such was believed o● in the World. And at this day partly through the Insinuation of the Socinians , and partly from the Efficacy of their own Blindness and Unbelief , Multitudes are willing to grant him to be a Prophet sent of God , who do not , who will not , who cannot believe the Mystery of this Condescention in the Susception of our Nature , nor see the Glory of it . But take this away , and all our Religion is taken away with it . Farewel Christianity as unto the Mystery , the Glory , the Truth , the Efficacy of it ; let a refined Heathenism be established in its Room . But this is the Rock on which the Church is built , against which the Gates of Hell shall not prevail . 4. THIS Condescention of Christ was not by a Phantasm or an Appearance only . One of the first Heresies that pestered the Church immediately after the Days of the Apostles , was this , that all that was done or suffered by Christ as a Man , were not the Acts , Doings or Sufferings of one that was truly and really a Man , but an outward Representation of things , like the Appearance of Angels in the Shape of Men , eating and drinking under the Old Testament ; and suitably hereunto some in our Days have spoken ; namely , that there was only an Appearance of Christ in the Man Jesus at Jerusalem , in whom he suffered no more than in other Believers . But the ancient Christians told those Men the Truth ; namely , that as they had feigned unto themselves an imaginary Christ , so they should have an imaginary Salvation only . BUT the true Nature of this Divine Condescention doth consist in these three Things . 1. THAT the Eternal Person of the Son of God , or the Divine Nature in the Person of the Son of God , did by an ineffable Act of his Divine Power and Love , assume our Nature into an individual Subsistence , in or with himself ; that is , to be his own , even as the Divine Nature is his . This is the infallible Foundation of Faith even to them who can comprehend very little of these Divine Mysteries . They can and do believe that the Son of God did take our Nature to be his own , so as that whatever was done therein , was done by him , as it is with every other Man. Every Man hath human Nature appropriated unto himself by an Individual Subsistence ; whereby he becomes to be that man which he is , and not another ; or that Nature which is common unto all , becomes in him to be peculiarly his own , as if there were none Partaker of it but himself . Adam in his first Creation , when all human Nature was in him alone , was no more that individual Man which he was , than every Man is now the Man that he is , by his Individual Subsistence . So the Lord Christ taking that Nature which is common unto all , into a peculiar Subsistence in his own Person , it becometh his , and He the man Christ Jesus . This was the Mind that was in him . 2. BY reason of this Assumption of our Nature , with his doing and suffering therein , whereby he was found in fashion as a Man , the Glory of his Divine Person was vailed , and he made himself of no reputation . This also belongs unto his Condescention , as the first general Effect and Fruit of it . But we have spoken of it before . 3. IT is also to be observed , That in the Assumption of our Nature to be his own , He did not change it into a thing Divine and Spiritual ; but preserved it entire in all its Essential Properties and Actings . Hence it really did and suffered , was tried , tempted and forsaken as the same Nature in any other Man might do and be . That Nature as it was peculiarly his , and therefore he or his Person therein , was exposed unto all the temporary Evils which the same Nature is subject unto in any other Person . THIS is a short general View of this incomprehensible Condescention of the Son of God , as it is described by the Apostle , Pil. 2. 5 , 6 , 7 , 8. And this is that wherein in an especial manner we are to behold the Glory of Christ by Faith whilst we are in this World. BUT had we the Tongue of Men and Angles , we were not able in just measure to express the Glory of this Condescention . For it is the most ineffable Effect of the Divine Wisdom of the Father and of the Love of the Son , the highest Evidence of the Care of God towards Mankind . What can be equal unto it ? What can be like it ? It is the Glory of Christian Religion , and the animating Soul of all Evangelical Truth . This carryeth the Mystery of the Wisdom of God , above the Reason or Understanding of Men and Angels to be the Object of Faith and Admiration only . A Mystery it is that becomes the Greatness of God with his Infinite Distance form the whole Creation ; which renders it unbecoming him that all his Ways and Works should be comprehensible by any of his Creatures , Job 11. 4 , 5 , 9. Rom. 11. 34 , 35 , 36. HE who was eternally in the Form of God , that is , was essentially so , God by Nature , equally participant of the same Divine Nature with God the Father : God over all blessed for ever ; who humbleth himself to behold the things that are in Heaven and Earth : he takes on him the Nature of Man , takes it to be his own ; whereby he was no less truly a Man in time , than he was truly God from Eternity : And to encrease the Wonder of this Mystery , because it was necessary unto the end the designed , he so humbled himself in this Assumption of our Nature , as to make himself of no Reputation in this World ; yea , unto that Degree , that he said of himself , that he was a Worm and no Man , in comparison of them who were of any Esteem . WE speak of these things in a poor , low , broken manner . We teach them as they are revealed in the Scripture . We labour by Faith to adhere unto them as revealed . But when we come into a steady , direct View and Consideration of the thing it self , our Minds fail , our Hearts tremble , and we can find no rest , but in an Holy Admiration of what we cannot comprehend . Here we are at a loss , and know that we shall be so whilst we are in this World : But all the ineffable Fruits and Benefits of this Truth are communicated unto them that do believe . IT is with reference hereunto , that that great Promise concerning him is given unto the Church , Isa. 8. 14. He shall be for a Sanctuary ( namely , unto all that believe , as it is expounded , 1 Pet. 2. 8. ) but for a stone of stumbling , and a rock of offence , even to them that stumble at the Word , being disobedient , whereunto also they were appointed . HE is herein a Sanctuary , an assured Refuge unto all that betake themselves unto him . What is it that any Man in distress , who flies thereunto may look for in a Sanctuary ? A Supply of all his Wants , a Deliverance from all his Fears , a Defence against all his Dangers , is proposed unto him therein . Such is the Lord Christ herein unto sin-distressed Souls ; he is a Refuge unto us in all spiritual Distresses and Disconsolations , Heb. 6. 18. See the Exposition of the Place . Are we or any of us burdened with a Sense of Sin ? Are we perplexed with Temptations ? Are we bowed down under the Oppression of any Spiritual Adversary ? Do we on any of these accounts walk in Darkness and have no Light ? One View of the Glory of Christ herein is able to support us and relieve us . UNTO whom we betake our selves for Relief in any case , we have regard to nothing but their Will and their Power . If they have both , we are sure of Relief . And what shall we fear in the Will of Christ as unto this end ? What will he not do for us ? He who thus emptied and humbled himself , who so infinitely condescended from the Prerogative of his Glory in his Being and Self-sufficiency , in the Susception of our Nature for the Discharge of the Office of a Mediator on our Behalf ; will he not relieve us in all our Distresses ? Will he not do all for us we stand in need of , that we may be eternally saved ? Will he not be a Sanctuary unto us ? NOR have we hereon any Ground to fear his Power : For by this infinite Condescention to be a suffering Man , he lost nothing of his Power as God Omnipotent ; nothing of his Infinite Wisdom or glorious Grace . He could still do , all that he could do as God from Eternity . If there be any thing therefore in a Coalescency of Infinite Power , with Infinite Condescention , to constitute a Sanctuary for distressed Sinners , it is all in Christ Jesus . And if we see him not glorious herein , it is because there is no Light of Faith in us . THIS then is the Rest wherewith we may cause the weary to rest , and this is the Refreshment . Herein is he an hiding place from the Wind , and a Covert from the Tempest , as Rivers of Water in a dry place , and as the shadow of a great Rock in a weary Land. Hereon he says , I have satiated the weary soul , and have refreshed every sorrowful soul. Under this Consideration it is , that in all Evangelical Promises and Invitations for coming to him , he is proposed unto distressed Sinners as their only Sanctuary . HEREIN he is a stone of stumbling , and a rock of offence unto the unbelieving and disobedient , who stumble at the Word . They cannot , they will not see the Glory of this Condescention , they neither desire nor labour so to do ; yea , they hate it and despise it . Christ in it is a stone of stumbling , and a rock of offence unto them . Wherefore they chuse rather utterly to deny his Divine Person , than allow that he did thus abase himself for our Sakes . Rather than they will own this Glory , they will allow him no Glory . A Man they say he was , and no more , and this was his Glory . This is that Principle of Darkness and Unbelief , which works effectually at this day in the Minds of many . They think it an absurd thing , as the Jews did of old , that he being a man should be God also ; or on the other hand that the Son of God should thus condescend to take our Nature on him . This they can see no Glory in , no Relief , no Refuge , no Refreshment unto their souls in any of their Distresses : Therefore do they deny his Divine Person : Here Faith triumphs against them , it ●inds that to be a Glorious Sanctuary , which they cannot at all discern . BUT it is not so much the Declaration or Vindication of this Glory of Christ which I am at present engaged in as an Exhortation unto the practical Contemplation of it in a way of believing . And I know that among many this is too much neglected ; yea , of all the evils which I have seen in the Days of my Pilgrimage now drawing to their close , there is none so grievous as the Public contempt of the Principal Mysteries of the Gospel among them that are called Christians . Religion in the Profession of some Men is withered in its vital Principles , weakned in its Nerves and Sinews , but thought to be put off with outward Gaiety and Bravery . BUT my Exhortation is unto diligence in the Contemplation of this Glory of Christ , and the exercise of our Thoughts about it . Unless we are diligent herein it is impossible we should be steady in the principal Acts of Faith , or ready unto the principal duties of Obedience . The Principal Act of Faith respects the Divine Person of Christ , as all Christians must acknowledge . This we can never secure ( as hath been declared ) if we see not his Glory in this Condescention : And whoever reduceth his Notions unto experience , will find that herein his Faith stands or falls . And the Principal Duty of our Obedience , is self-denial , with readiness for the Cross. Hereunto the Consideration of this Condescention of Christ is the Principal Evangelical Motive , and that wherein to our Obedience in it is to be resolved , as the Apostle declares , Phil. 2. 5 , 6 , 7. And no Man doth deny himself in a due manner , who doth it not on the Consideration of the self-denial of the Son of God. But a prevalent Motive this is thereunto . For what are the things wherein we are to deny our selves , or forgo what we pretend to have a Right unto ? It is in our Goods , our Liberties , our Relations , our Lives . And what are they , any , or all of them , in themselves , or unto us , considering our Condition , and the end for which we were made ? Perishing things , which whether we will or no , within a few days death will give us an everlasting separation from . Things under the Power of a Feaver or an Asthma , &c. As unto our Interest in them . But how incomparable with respect hereunto is that Condescention of Christ , whereof we have given an Account ? If therefore we find an unwillingness in us , a Tergiversation in our minds about these things when called unto them in a way of Duty , one view by Faith of the Glory of Christ in this Condescention , and what he parted from therein , when he made himself of no Reputation , will be an Effectual cure of that sinful Distemper . HEREIN then , I say , we may by Faith behold the Glory of Christ , as we shall do it by Sight hereafter . If we see no Glory in it , if we discern not that which is matter of Eternal Admiration , we walk in darkness . It is the most ineffable Effect of Divine Wisdom and Grace . Where are our Hearts and Minds , if we can see no Glory in it ? I know in the Contemplation of it , it will quickly overwhelm our Reason , and bring our Understanding into a loss : But unto this loss do I desire to be brought every day : For when Faith can no more act it self in Comprehension , when it finds the Object it is fixed on , too great and glorious to be brought into our Minds and Capacities , it will issue ( as we said before ) in holy Admiration , humble Adoration , and joyful Thanksgiving . In and by its actings in them , doth it fill the soul with Joy unspeakable and full of Glory . CHAP. V. The Glory of Christ in his Love. IN the Susception and Discharge of the Mediatory Office by the Son of God , the Scripture doth most eminently represent his Love , as the sole impelling and leading cause thereof , Gal. 2. 20. 1 Joh. 3. 16. Rev. 1. 5. HEREIN is he glorious , in a way and manner incomprehensible : For in the Glory of Divine Love , the chief Brightness of Glory doth consist . There is nothing of Dread or Terror accompanying it , nothing but what is amiable and infinitely refreshing . Now that we may take a view of the Glory of Christ herein by Faith , the Nature of it must be enquired into . 1. THE Eternal Disposing Cause of the whole work wherein the Lord Christ was engaged by the Susception of this Office , for the Redemption and Salvation of the Church , is the Love of the Father . Hereunto it is constantly ascribed in the Scripture . And this Love of the Father acted it self in his Eternal Decrees , before the foundation of the world , Eph. 1. 4. and afterwards in the sending of his Son to render it effectual , Joh. 3. 16. Originally , it is his Eternal Election of a Portion of mankind to be brought unto the enjoyment of himself , through the Mystery of the Blood of Christ , and the Sanctification of the Spirit , 2 Thes. 2. 13 , 16. 1 Ephes. 1. 4 , 5 , 6 , 7 , 8 , 9. 1 Pet. 1. 2. THIS Eternal Act of the Will of God the Father , doth not contain in it an actual approbation of , and complacency in the state and condition of those that are elected ; but only designeth that for them on the Account whereof , they shall be accepted and approved . And it is called his Love on sundry Accounts . 1. BECAUSE it is an act suited unto that glorious Excellency of his Nature , wherein he is Love ; for God is Love , 1 John 4. 8 , 9. And the first Egress of the Divine Properties must therefore be in an act of communicative Love. And whereas this Election being an Eternal Act of the Will of God , can have no moving cause but what is in himself , if we could look into all the Treasures of the Divine Excellencies , we should find none whereunto it could be so properly ascribed , as unto Love. Wherefore , 2. IT is stiled Love , because it was free and undeserved , as unto any thing on our part . For whatever good is done unto any altogether undeserved , if it be with a design of their Profit and Advantage , it is in an Act of Love , and can have no other cause . So is it with us in respect of Eternal Election . There was nothing in us , nothing foreseen , as that which from our selves would be in us , that should any way move the Will of God unto this Election : For whatever is good in the best of men is an effect of it , Ephes. 1. 4. Whereas therefore it tends unto our eternal Good , the spring of it must be Love. And , 3. THE Fruits or Effects of it are inconceivable Acts of Love. It is by multiplied Acts of Love , that it is made effectual , John 3. 16. Jerem. 31. 5. Eph. 1. 3 , 4 , 5 , 6. 1 John 4. 8 , 9 , 16. THIS is the Eternal Spring which is derived unto the Church , through the Mediation of Christ. Wherefore that which put all the Design of this Eternal Love of the Father into Execution , and wrought out the Accomplishment of it , was the Love of the Son , which we enquire after ; and Light may be given unto it in the ensuing Observations . 1. THE whole Number or Society of the Elect , were Creatures made in the Image of God , and thereby in a State of Love with him . All that they were , had , or hoped for , were effects of Divine Goodness and Love. And the Life of their Souls was Love unto God. And a blessed State it was , preparatory for the Eternal Life of Love in Heaven . 2. FROM this State they fell by sin , into a state of Enmity with God ; which is comprehensive of all Miseries , Temporal and Eternal . 3. NOTWITHSTANDING this woful Catastrophe of our first state , yet our Nature on many Accounts was recoverable unto the Enjoyment of God , as I have at large elsewhere declared . 4. IN this Condition , the first Act of Love in Christ towards us , was in Pity and Compassion . A Creature made in the Image of God , and fallen into Misery , yet capable of Recovery , is the proper Object of Divine Compassion . That which is so celebrated in the Scripture , as the Bowels , the Pity , the Compassion of God , is the acting of Divine Love towards us , on the consideration of our Distress and Misery . But all Compassion ceaseth towards them whose condition is irrecoverable . Wherefore the Lord Christ pitied not the Angels that fell , because their Nature was not to be relieved . Of this Compassion in Christ , see Heb. 2. 14 , 15 , 16. Isa. 63. 9. 5. AS then we lay under the Eye of Christ in our Misery , we were the Objects of his Pity and Compassion : But as he looketh on us as recoverahle out of that state , his Love worketh in and by Delight . It was an inconceivable Delight unto him to take a prospect of the deliverance of mankind unto the Glory of God , which is also an act of Love , see this divinely expressed , Prov. 8. 30 , 31 ; as that place hath been elsewhere explained . 6. IF it be enquired , whence this compassion and delight in him should arise , what should be the cause of them ; that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost forlorn Condition ? I say it did so , merely from the Infinite Love and Goodness of his own Nature , without the least procuring inducement from us , or any thing in us , 1 Pet. 3. 16. 7. IN this his Readiness , Willingness and Delight , springing from Love and Compassion , the council of God concerning the way of our Recovery , is , as it were proposed unto him . Now this was a way of great difficulties and perplexities unto himself ; that is , unto his Person as it was to be constituted . Unto the Divine Nature nothing is grievous , nothing is difficult : But he was to have another Nature , wherein he was to undergo the difficulties of this way and work . It was required of him , that he should pity us until he had none left to pity himself when he stood in need of it ; that he should pursue his delight to save us , until his own soul was heavy and sorrowful unto death ; that he should relieve us in our sufferings by suffering the same things that we should have done . But he was not in the least hereby deterred from undertaking this work of Love and Mercy for us : Yea his love rose on this Proposal , like the Waters of a mighty Stream against opposition . For hereon he says , Lo , I come to ●o thy will , O God , it is my delight to do it , Heb. 10. 5 , 6 , 7. Isa. 50. 4 , 5 , 6 , 7. 8. BEING thus enclined , disposed , and ready in the Eternal Love of his Divine Person , to undertake the Office of Mediation , and the work of our Redemption ; A body was prepared for him . In this Body or Human Nature made his own , he was to make this Love effectual in all its Inclinations and Actings . It was provided for him unto this end , and filled with all Grace in a way unmeasurable , especially with Fervent Love unto Mankind . And hereby it became a meet Instrument to actuate his Eternal Love in all the fruits of it . 9. IT is hence evident , that this Glorious Love of Christ , doth not consist alone in the Eternal Actings of his divine Person , or the Divine Nature in his Person , such indeed is the Love of the Father namely , his Eternal Purpose for the communication of Grace and Glory , with his Acquiescency therein ; but there is more in the Love of Christ. For when he exercised this Love , he was man also , and not God only . And in none of those Eternal Acts of Love could the Human Nature of Christ have any interest or concern ; yet is the Love of the Man Christ Jesus , celebrated in the Scripture . 10. WHEREFORE this Love of Christ which we enquire after , is the Love of his Person ; that is , which he in his own Person acts in and by his Distinct Natures according unto their Distinct Essential Properties . And the acts of love in these distinct Natures , are infinitely distinct and different ; yet are they all acts of one and the same Person . So then , whether that Act of Love in Christ which we would at any time consider , be an Eternal Act of the Divine Nature in the Person of the Son of God ; or whether it be an act of the Human performed in time by the Gracious Faculties and Powers of that Nature , it is still the Love of one and the self same Person , Christ Jesus . It was an Act of inexpressible Love in him that he assumed our Nature , Heb. 2. 14 , 17. But it was an act in and of his Divine Nature only : For it was antecedent unto the existence of his Human Nature , which could not therefore concur therein . His laying down his life for us , was an act of inconceivable Love , 1 John 8. 16. Yet was it only an act of the Human Nature wherein he offered himself and died . But both the one and the other were Acts of his Divine Person ; whence it is said that God laid down his life for us , and purchased the Church with his own Blood. THIS is that Love of Christ wherein he is glorious , and wherein we are by Faith to behold his Glory . A great part of the Blessedness of the Saints in Heaven , and their Triumph therein , consists in their beholding of this Glory of Christ , in their thankful contemplation of the Fruits of it , see Rev. 5. 9 , 10. &c. THE illustrious Brightness wherewith this Glory shines in Heaven , the All satisfying Sweetness which the view of it gives unto the Souls of the Saints there Possessed of Glory , are not by us conceivable nor to be expressed . Here this love passeth knowledge , there we shall comprehend the Dimensions of it . Yet even here , if we are not slothful and carnal , we may have a refreshing prospect of it ; and where Comprehension fail● , let Admiration take place . MY present Business is to exhort others unto the Contemplation of it , though it be but a little , a very little , a small portion of it , that I can conceive ; and less than that very little , that I can express . Yet may it be my duty to excite not only my self , but others also unto due Enquiries after it , unto which End I offer the things ensuing . 1. LABOVR that your minds may continually be fitted and prepared for s●ch Heavenly Contemplations . If they are carnal and sensual , or filled with earthly things , a due sense of this Love of Christ and its Glory , will not abide in them . Vertue and Vice in their highest Degrees are not more diametrically opposite and inconsistent in the same mind , than are an habitual Course of sensual worldly Thoughts , and a due Contemplation of the Glory of the Love of Christ : Yea , an earnestness of Spirit , pregnant with a multitude of Thoughts about the lawful Occasions of Life , is obstructive of all due Communion with the Lord Jesus Christ herein . FEW there are whose Minds are prepared in a due Manner for this Duty . The Actions and Communications of the most , evidence what is the inward Frame of their Souls . They rove up and down in their Thoughts , which are continually lead by their Affections into the Corners of the Earth . It is in vain to call such Persons unto Contemplations of the Glory of Christ in his Love. An holy Composure of Mind by virtue of spiritual principles , an Inclination to seek after Refreshment in Heavenly Things , and to bath the Soul in the Fountain of them , with constant Apprehensions of the Excellency of this Divine Glory , are required hereunto . 2. BE not satisfied with General Notions concerning the Love of Christ , which represent no Glory unto the Mind , wherewith many deceive themselves . All who believe his divine Person , profess a Valuation of his Love , and think them not Christians who are otherwise minded : But they have only General Notions , and not any distinct Conceptions of it , and really know not what it is . To deliver us from this Snare , peculiar Meditations on its principal Concerns , are required of us . As , 1. WHOSE Love it is ; namely , of the divine Person of the Son of God. He is expresly called God , with respect unto the Exercise of this Love ; that we may always consider whose it is , 1 Joh. 3. 16. Hereby we perceive the Love of God , because he laid down his Life for us . 2. BY what Ways and Means this wonderful Love of the Son of God , doth act it self ; namely , in the divine Nature , by Eternal Acts of Wisdom , Goodness and Grace proper thereunto ; and in the humane by Temporary Acts of Pity or Compassion , with all the Fruits of them in doing and suffering for us , see Ephes. 3. 19. Heb. 2. 14 , 15. Rev. 1. 5. 3. WHAT is the Freedom of it as unto any desert on our Part , 1 Joh. 4. 10. It was Hatred not Love that we in our selves deserved , which is a Consideration suited to fill the Soul with self-abasement , the best of Frames in the contemplation of the Glory of Christ. 4. WHAT is the Efficacy of it in its Fruits and Effects , with sundry other Considerations of the like Nature . By a distinct Prospect and Admiration of these Things , the Soul may walk in this Paradise of God , and gather here and there an Heavenly Flower , conveying unto it a sweet Savour of this Love of Christ. See Cant. 11. 2 , 3 , 4. MOREOVER , Be not contented to have right Notions of the Love of Christ in your Minds , unless you can attain a gracious Taste of it in your Hearts ; no more than you would be to see a Feast or Banquet richly prepared , and partake of nothing of it unto your Refreshment . It is of that Nature that we may have a spiritual Censation of it in our Minds ; whence it is compared by the Spouse to Apples and Flagons of Wine . We may taste that the Lord is gracious . And if we find not a Relish of it in our Hearts , we shall not long retain the Notion of it in our Minds . Christ is the Meat , the Bread , the Food of our Souls . Nothing is in him of an higher spiritual Nourishment than his Love , which we should always desire . IN this Love is he Glorious ; for it is such as no Creatures , Angels , or Men could have the least Conceptions of , before its Manifestation by its Effects : And after its Manifestation , it is in this World absolutely incomprehensible . CHAP. VI. The Glory of Christ in the Discharge of his Mediatory Office. AS the Lord Christ was Glorious in the Susception of his Office : So was he also in its Discharge . An unseen Glory accompanied him in all that he did , in all that he suffered . Vnseen it was unto the Eyes of the World , but not in his who alone can judge of it . Had Men seen it , they would not have crucified the Lord of Glory . Yet to some of them it was made manifest . Hence they testified that in the Discharge of his Office , they beheld his glory , the glory as of the only begotten of the Father , Joh. 1. 14. And that when others could see neither Form nor Comliness in him that he should be desired , Psal. 53. 2. and so it is at this day . I shall only make some few Observations ; first , on what he did in a way of Obedience , and then on what he suffered in the Discharge of his Office so undertaken by him . 1. WHAT he did , what Obedience he yielded unto the Law of God , in the Discharge of his Office ( with respect whereunto he said , Lo , I come to do thy Will , O God , ●ea , thy Law is in my Heart ) it was all on his own free choice or Election , and was resolved thereinto alone . It is our Duty to endeavor after Freedom , Willingness , and Chearfulness in all our Obedience . Obedience hath its formal Nature from our Wills. So much as there is of our Wills , in what we do towards God , so much there is of Obedience , and no more . Howbeit , we are antecedently unto all Acts of our own Wills obliged unto all that is called Obedience . From the very Constitution of our Natures , we are necessarily subject unto the Law of God. All that is left unto us , is a voluntary Compliance with unavoidable Commands ; with him it was not so . An Act of his own Will and Choice preceded all Obligation as unto Obedience . He obeyed because he would , before because he ought . He said , Lo , I come to do thy Will , O God , before he was obliged to do that Will. By his own Choice , and that in an Act of Infinite Condescention and Love , as we have shewed , he was made of a woman , and thereby made under the Law. In his Divine Person he was Lord of the Law , above it , no more obnoxious unto its Commands , than its Curse . Neither was he afterwards in himself on his own Account unobnoxious unto its Curse , merely because he was Innocent , but also because he was every way above the Law it self , and all its force . This was the Original Glory of his Obedience . The Wisdom , the Grace , the Love , the Condescention that was in this Choice , animated every Act , every Duty of his Obedience rendring it amiable in the sight of God , and useful unto us . So when he went unto John to be baptized , he who knew he had no need of it on his own Account , would have declined the Duty of administring that Ordinance unto him ; but he replied , Suffer it to be so now , for thus it becometh us to fulfil all righteousness , Mat. 3. 15. This I have undertaken willingly of my own accord without any need of it for my self , and therefore will discharge it . For him who was Lord of all universally , thus to submit himself to Universal Obedience , carrieth along with it an Evidence of Glorious Grace . 2. THIS Obedience as unto the use and end of it , was not for himself , but for us . We were obliged unto it , and could not perform it ; he was not obliged unto it any otherwise but by a free Act of his own Will , and did perform it . God gave him this Honour , that he should obey for the whole Church , that by his obedience we should be made righteous , Rom. 5. 19. Herein I say did God give him Honour and Glory , that his Obedience should stand in the stead of the perfect Obedience of the Church as unto Justification . 3. HIS Obedience being absolutely universal , and absolutely perfect , was the great Representative of the Holiness of God in the Law. It was repre●●nted glorious when the Ten Words were written by the Finger of God in Tables of Stone : It appears yet more eminently in the Spiritual Transcription of it in the Hearts of Believers : But absolutely and perfectly it is exemplified only in the Holiness and Obedience of Christ , which answered it unto the utmost . And this is no small Part of his Glory in Obedience , that the Holiness of God in the Law was therein , and therein alone in that one Instance , as unto human Nature , fully represented . 4. HE wrought out this Obedience against all Difficulties and Oppressions . For although he was absolutely free from that Disorder which in us hath invaded our whole Natures , which internally renders all Obedience difficult unto us , and perfect Obedience impossible ; yet as unto Opposition from without in Temptations , Sufferings , Reproaches , Contradictions , he met with more than we all . Hence is that glorious Word , Although he were a Son , yet he learned Obedience by the things which be suffered , Heb. 5. 8. See our Exposition of that place . But , 5. THE Glory of this Obedience ariseth principally from the Consideration of the Person , who thus yielded it unto God. This was no other but the Son of God made Man ; God and Man in one Person . He who was in Heaven , above all , Lord of all , at the same time lived in the World in a Condition of no Reputation , and a Course of the strictest Obedience unto the whole Law of God. He unto whom Prayer was made , prayed himself Night and Day . He whom all the Angels of Heaven , and all Creatures worshiped , was continually conversant in all the Duties of the Worship of God. He who was over the House , diligently observed the meanest Office of the House . He that made all Men , in whose Hand they are all as Clay in the Hand of the Potter , observed amongst them the strictest Rules of Justice , in giving unto every one his Due , and of Charity , in giving good things that were not so due . This is that which renders the Obedience of Christ in the Discharge of his Office , both mysterious and glorious . 2. AGAIN , The Glory of Christ is proposed unto us in what he suffered in the Discharg of the Office which he had undertaken . There belonged indeed unto his Office , Victory , Success , and Triumph with great Glory , Isa. 63. 1 , 2 , 3 , 4 , 5. but there were Sufferings also required of him antecedently thereunto . Ought not Christ to suffer , and to enter into his Glory ? BUT such were these Sufferings of Christ , as that in our Thoughts about them , our Minds quickly recoil in a Sense of their Insufficiency to conceive a Right of them : Never any one launched into this Ocean with his Meditations , but he quickly found himself unable to fathom the Depths of it : Nor shall I here undertake an Enquiry into them . I shall only point at this Spring of Glory , and leave it under a Vail . WE might here look on him as under the Weight of the Wrath of God , and the Curse of the Law ; taking on himself , and on his whole Soul , the utmost of Evil that God had ever threatned to Sin or Sinners ; we might look on him in his Agony and bloody Sweat , in his strong Cries and Supplications , when he was sorrowful unto the Death , and began to be amazed , in apprehensions of the things that were coming on him ; of that dreadful Tryal which he was entring into : we might look upon him , conflicting with all the Powers of Darkness , the Rage and Madness of Men ; suffering in his Soul , his Body , his Name , his Reputation , his Goods , his Life ; some of these Sufferings being immediate from God above , oth●rs from Devils and wicked Men , acting according to the Determinate Counsel of God : we might look on him praying , weeping , crying out , bleeding , dying , in all things making his Soul an Offering for sin : So was he taken from Prison , and Judgment , and who shall declare his Generation ? for he was cut off from the Land of the Living , For the Transgression ( saith God ) of my People was he smitten , Isa. 53. 8. But these things I shall not insist on in particular , but leave them under such a Vail as may give us a Prospect into them , so far as to fill our Souls with holy Admiration . LORD ! What is Man that thou art thus mindful of him , and the Son of Man that thou visitest him ? Who hath known thy Mind , or who hath been thy Councellor ? O the depth of the Riches both of the Wisdom and Knowledg of God! How unsearchable are his Judgments , and his Ways past finding out ? What shall we say unto these things ? that God spared not his only Son , but gave him up unto Death , and all the Evils included therein , for such poor lost Sinners as we were ; that for our Sakes the Eternal Son of God should submit himself unto all the Evils that our Natures are obnoxious unto , and that our Sins had deserved , that we might be delivered ! HOW Glorious is the Lord Christ on this Account in the Eyes of Believers ! When Adam had sinned , and thereby eternally , according unto the Sanction of the Law , ruined himself and all his Posterity , he stood ashamed , afraid , trembling , as one ready to perish for ever under the Displeasure of God. Death was that which he had deserved , and immediate Death was that which he looked for . In this State the Lord Christ in the Promise comes unto him , and says , Poor Creature ! How woful is thy Condition ! How deformed is thy Appearance ! What is become of the Beauty , of the Glory of that Image of God wherein thou wast created ? How hast thou taken on thee the monstrous Shape and Image of Satan ! And yet thy present Misery , thy Entrance into Dust and Darkness , is no way to be compared with what is to ensue . Eternal Distress lies at the Door . But yet look up once more , and behold me , that thou mayest have some Glymps of what is in the Designs of Infinite Wisdom , Love and Grace . Come forth from thy vain Shelter , thy hiding Place : I will put my self into thy Condition . I will undergo and bear that Burthen of Guilt and Punishment , which would sink thee eternally into the bottom of Hell. I will pay that which I never took ; and be made temporally a Curse for thee , that thou mayest attain unto Eternal Blessedness . To the same purpose he speaks unto convinced Sinners in the Invitation he gives them to come unto him . THUS is the Lord Christ set forth in the Gospel evidently crucified before our Eyes , Gal. 3. 1. Namely , in the Representation that is made of his Glory , in the Suffering he underwent for the Discharge of the Office he had undertaken . Let us then behold him as poor , despised , persecuted , reproached , reviled , hanged on a Tree ; in all labouring under a Sense of the Wrath of God due unto our Sins . Unto this End are they recorded in the Gospel , read , preached , and represented unto us . But what can we see herein ? What Glory is in these things ? Are not these the things which all th● World of Jews and Gentiles stumbled and took Offence at ? Those wherein he was appointed to be a Stone of stumbling , and a Rock of offence ? Was it not esteemed a foolish thing to look for Help and Deliverance by the Miseries of another ? To look for Life by his Death ? The Apostle declares at large that such it was esteemed , 1 Cor. 1. So was it in the Wisdom of the World. But even on the Account of these things is he Honorable , Glorious and Precious in the sight of them that do believe , 1 Pet. 2. 6 , 7. For even herein he was the Wisdom of God , and the Power of God , 1 Cor. 1. 24. And the Apostle declares at large the Grounds and Reasons of the different Thoughts and Apprehensions of Men concerning the Cross and Sufferings of Christ , 2 Cor. 4. 3 , 4 , 5 , 6. CHAP. VII . The Glory of Christ in his Exaltation , after the Accomplishment of the Work of Mediation in this World. WE may in the next Place behold the Glory of Christ with respect unto his Office in the Actings of God towards him , which ensued on his Discharge of it in this World , in his own Exaltation . THESE are the two Heads , whereunto all the Prophesies and Predictions concerning Jesus Christ under the Old Testament are referred , namely , his Sufferings , and the Glory that ensued thereon , 1 Pet. 1. 11. All the Prophets testified beforehand of the Sufferings of Christ , and the Glory that should follow . So when he himself opened the Scriptures unto his Disciples , he gave them this as the Sum of the Doctrine contained in them ; Ought not Christ to have suffered these things , and to enter unto his Glory , Luk. 24. 26. The same is frequently expressed elsewhere , Rom. 14. 9. Phil. 2. 5 , 6 , 7 , 8. SO much as we know of Christ , his Sufferings and his Glory ; so much do we understand of the Scripture , and no more . THESE are the Two Heads of the Mediation of Christ and his Kingdom ; and this is their Order which they communicate unto the Church ; first Sufferings , and then Glory : If we suffer , we shall also reign with him , 2 Tim. 2. 12. They do but deceive themselves , who design any other Method ▪ of these things . Some would reign here in this World ; and we may say with the Apostle , would you did reign , that we might reign with you . But the Members of the mystical Body must be conformed unto the Head. In him , Sufferings went before Glory ; and so they must in them . The Order in the Kingdom of Satan and the Word , is contrary hereunto . First , the Good Things of this Life , and then Eternal Misery , is the Method of that Kingdom , Luk. 16. 25. THESE are the two Springs of the Salvation of the Church ; the two anointed ones that stand before the Lord of the whole Earth ; from which all the golden Oyl whereby the Church is dedicated unto God and sanctified doth flow . This Glory of Christ in his Exaltation which followed on his Sufferings , is that which we now enquire into . And we shall state our Apprehensions of it in the ensuing Observations . 1. THIS is peculiarly that Glory which the Lord Christ prays that his Disciples may be where he is , to behold it . It is not solely so , as it is considered absolutely : but it is that , wherein all the other Parts of his Glory are made manifest . It is the Evidence , the Pledge , the Means of the Manifestation of them all . As unto all the Instances of his Glory before insisted on , there was a Vail drawn over them whilst he was in this World. Hence the most saw nothing of it , and the best saw it but obscurely . But in this Glory that Vail is taken off , whereby the whole Glory of his Person in it self , and in the Work of Mediation is most illustriously manifested . When we shall immediately behold this Glory , we shall see him as he is . This is that Glory whereof the Father made grant unto him before the Foundation of the World , and wherewith he was actually invested upon his Ascention . 2. BY this Glory of Christ , I do not understand the Essential Glory of his Divine Nature ; or his being absolutely in his own Person over all God blessed for ever : But the manifestation of this Glory in particular , after it had been vailed in this World under the Form of a Servant , belongs hereunto . The Divine Glory of Christ in his Person belongs not unto his Exaltation ; but the Manifestation of it doth so . It was not given him by free Donation ; but the Declaration of it unto the Church of Angels and Men after his Humiliation was so . He left it not whilst he was in this World ; but the direct Evidence and Declaration of it he laid aside , until he was declared to be the Son of God with Power , by the Resurrection from the Dead . WHEN the Sun is under a total Eclipse , he loseth nothing of his Native , Beauty , Light , and Glory . He is still the same that he was from the beginning ; a great Light to rule the Day . To us he appears as a dark useless Meteor : but when he comes by his course to free himself from the Lunar Interposition unto his proper Aspect towards us , he manifests again his Native Light and Glory . So was it with the Divine Nature of Christ as we have before declared . He vailed the Glory of it by the Interposition of the Flesh , or the Assumption of our Nature to be his own , with this Addition , that therein he took on him the Form of a Servant , of a Person of mean and low Degree . But this temporary Eclipse being past and over , it now shines forth in its Infinite Lustre and Beauty , which belongs unto the present Exaltation of his Person . And when those who behel● him here as a poor , sorrowful , persecuted Man , dying on the Cross ▪ c●me to 〈…〉 in all the infinite increated Glories of the Divine Nature , manifesting themselves in his Person , it could not but fill their Souls with Transcendent Joy and Admiration . And this is one reason of his Prayer for them whilst he was on the Earth , that they might be where he is to behold his Glory . For he knew what ineffable Satisfaction it would be unto them for evermore . 3. I do not understand absolutely the Glorification of the Human Nature of Christ ; That very Soul and Body wherein he lived and died , suffered and rose again , tho that also be included herein . This also were a Subject meet for our Contemplation , especially as it is the Exemplar of that Glory which he will bring all those unto , who believe in him . But because at present we look somewhat further , I shall observe only one or two things concerning it . 1. THAT very Nature it self which he took on him in this World , is exalted into Glory . Some under a Pretence of great Subtilty and Acuracy do deny that he hath either Flesh or Blood in Heaven , that is , as to the Substance of them ; however you may suppose that they are changed , purified , glorified . The great Foundation of the Church , and all Gospel Faith is , that he was made Flesh , that he did partake of Flesh and Blood , even as did the Children . That he hath forsaken that Flesh and Blood which he was made in the Womb of the Blessed Virgin ; wherein he lived and died , which he offered unto God in Sacrifice , and wherein he rose from the Dead , is a Socinian Fiction . What is the true Nature of the Glorification of the Humanity of Christ , neither those who thus surmise , nor we can perfectly comprehend . It doth not yet appear what we our selves shall be , much less is it evident unto us what he is , whom we shall be like . But that he is still in the same Human Nature , wherein he was on the earth , that he hath the same rational Soul , and the same Body , is a fundamental Article of the Christian Faith. 2. THIS Nature of the Man Christ Jesus , is filled with all the Divine Graces and Perfections whereof a limited created Nature is capable . It is not Deified , it is not made a God ; it doth not in Heaven coalesce into one Nature with the Divine by a Composition of them ; It hath not any Essential Property of the Deity communicated unto it , so as subjectively to reside in it ; It is not made Omniscient , Omnipresent , Omnipotent : But it is exalted in a Fulness of all Divine Perfection ineffably above the Glory of Angels and Men. It is incomprehensibly nearer God than they all ; hath Communications from God , in glorious Light , Love , and Power , ineffably above them all . But it is still a Creature . FOR the Substance of this Glory of the Human Nature of Christ , Believers shall be made Partakers of it ; for when we see him as he is , we shall be like him : but as unto the Degrees and Measures of it , his Glory is above all that we can be made Partakers of : There is one Glory of the Sun , another of the Moon and Stars , and one Star differeth from another in Glory , As the Apostle speaks , 1 Cor. 15. 45. And if there be a difference in Glory among the Stars themselves as to some degrees of the same Glory : How much more is there between the Glory of the Sun , and that of any Star whatever ? Such is the difference that is and will be unto Eternity between the Human Nature of Christ , and what glorified Believers do attain unto . But yet this is not that properly wherein the Glory of Christ in his Exaltation after his humiliation and Death , doth consist . The Things that belong unto it may be reduced unto the ensuing Heads . 1. IT consisteth in the Exaltation of the Human Nature , as subsisting in the Divine Person above the whole Creation of God in Power , Dignity , Authority and Rule , with all things that the Wisdom of God hath appointed to render the Glory of it illustrious . I have so largely insisted on the Explication and Confirmation of this Part of the present Glory of Christ , in the Exposition of Heb. 1. ver . 2 , 3. that I have nothing more to add thereunto . 2. IT doth so in the Evidence given of the Infinite Love of God the Father unto him , and his delight in him , with the Eternal Approbation of his Discharge of the Office committed unto him . Hence he is said to sit at the right hand of God , or at the right hand of the Majesty on high . That the Glory and Dignity of Christ in his Exaltation is singular , the highest that can be given to a Creature incomprehensible ; that he is with respect unto the Discharge of his Office , under the eternal Approbation of God ; that as so gloriously exalted , he is proclaimed unto the whole Creation , are all contained in this Expression . 3. HEREUNTO is added the full Manifestation of his own Divine Wisdom , Love and Grace in the Work of Mediation and Redemption of the Church . This Glory is absolutely singular and peculiar unto him . Neither Angels or Men have the least Interest in it . Here we see it darkly as in a Glass ; above , it shines forth in its brightness to the eternal Joy of them who behold him . THIS is that Glory which our Lord Jesus Christ in an especial manner prayed that his Disciples might behold . This is that whereof we ought to endeavor a Prospect by Faith. By Faith , I say , and not by Imagination . Vain and foolish Men having general Notions of this Glory of Christ , knowing nothing of the real Nature of it , have endeavored to represent it in Pictures and Images with all that Lustre and Beauty with the Art of Painting , with the Ornaments of Gold and Jewels , can give them . This is that Representation of the present Glory of Christ , which being made and proposed unto the Imagination and carnal Affections of superstitious Persons carrieth such a shew of Devotion and Veneration in the Papal Church . But they err not knowing the Scripture , nor the eternal Glory of the Son of God. THIS is the sole Foundation of all our Meditations herein . The Glory that the Lord Jesus Christ is in the real actual Possession of in Heaven , can be no otherwise seen or apprehended in this World , but in the Light of Faith , fixing it self on Divine Revelation . To behold this Glory of Christ is not an Act of Fancy or Imagination . It doth not consist in framing unto our selves the Shape of a glorious Person in Heaven . But the steady Exercise of Faith on the Revelation and Description made of his Glory of Christ in the Scripture , is the Ground , Rule and Measure ▪ of all Divine Meditations thereon . HEREON our Duty it is , to call our selves to an Account , as unto our Endeavor after a gracious View of this Glory of Christ : When did we stedfastly behold it ? When had we such a View of it as wherein our Souls have been satisfied and refreshed ? It is declared and represented unto us as one of the chief Props of our Faith , as an Help of our Joy , as an Object of our Hope , as a Ground of our Consolation , as our greatest Encouragement unto Obedience and Suffering . Are our Minds every day conversant with Thoughts hereof ? Or do we think our selves not much concerned herein ? Do we look upon it , as that which is without us and above us , as that which we shall have time enough to consider when we come to Heaven ? So is it with many . They care neither where Christ is , nor what he is , so that one way or other they may be saved by him . They hope , as they pretend , that they shall see him and his Glory in Heaven , and that they suppose to be time enough : But in vain do they pretend a Desire thereof ; in vain are their Expectations of any such thing . They who endeavor not to behold the Glory of Christ in this World , as hath been often said , shall never behold him in glory hereafter unto their Satisfaction ; nor do they desire so to do . Only they suppose it a part of that Relief which they would have when they are gone out of this World. For what should beget such a Desire in them ? Nothing can do it , but some View of it here by Faith , which they despise , or totally neglect . Every Pretence of a Desire of Heaven , and of the Presence of Christ therein , that doth not arise from , that is not resolved into that Prospect which we have of the Glory of Christ in this World by Faith , is mere Fancy and Imagination . OUR constant Exercise in Meditation on this Glory of Christ will fill us with Joy on his Account , which is an effectual Motive unto the Duty it self . We are for the most part Selfish , and look no farther than our own Concernments . So we may be pardoned and saved by him , we care not much how it is with himself , but only presume it is well enough . We find not any Concernment of our own therein . But this Frame is directly opposite unto the Genius of Divine Faith and Love. For their principal Actings consist in preferring Christ above our selves ; and our Concerns in him , above all our own . Let this then stir us up unto the Contemplation of this Glory . Who is it that is thus exalted over all ? Who is thus encompassed with Glory , Majesty , and Power ? Who is it that sits down at the Right Hand of the Majesty on high , all his Enemies being made his Foot-stool ? Is it not he , who in this World was poor , despised , persecuted and slain , all for our Sakes ? Is it not the same Jesus who loved us , and gave himself for us , and washed us in his own Blood ? So the Apostle told the Jews , that the same Jesus whom they slew and hanged on a Tree , God had exalted with his right hand to be a Prince and a Saviour to give Repentance unto Israel , and the forgiveness of sins , Act. 5. 30 , 31. If we have any valuation of his Love , if we have any concernment in what he hath done and suffered for the Church , we cannot but rejoyce in his present State and Glory . LET the World rage whilest it pleaseth ; let it set it self with all its Power and Craft against every thing of Christ that is in it ; which whatever is by some otherwise pretended , proceeds from an hatred unto his Person : Let Men make themselves drunk with the blood of his Saints , we have this to oppose unto all their attempts , unto our supportment , Namely , what he says of himself ; Fear not , I am the first and the last , he that liveth and was dead , and behold I am alive for evermore , and have the Keys of Hell and Death , Rev. 1. 16 , 18. BLESSED Jesus ! We can add nothing to thee nothing to thy Glory ; but it is a Joy of heart unto us that thou art what thou art ; that thou art so gloriously exalted at the right hand of God ; and do long more fully and clearly to behold that Glory according to thy Prayer and Promise . CHAP. VIII . Representations of the Glory of the Christ under the Old Testament . IT is s●id of our Lord Jesus Christ , that beginning at Moses and all the Prophets , he declared unto his Disciples in all the Scriptures the things concerning himself , Luk. 24. 27. It is therefore manifest that Moses and the Prophets and all the Scriptures , do give Testimony unto him , and his Glory . This is the line of Life and Light , which runs through the whole Old Testament ; without the conduct whereof we can understand nothing aright ▪ therein : And the neglect hereof , is that which makes many as blind in reading the Books of it , as are the Jews , the same vail being upon their minds . It is Faith alone , discovering the Glory of Christ , that can remove that vail of darkness which covers the minds of men in reading the Old Testament , as the Apostle declares , 2 Cor. 3. 14 , 15 , 16. I shall therefore consider briefly some of those ways and means whereby the glory of Christ was represented unto Believers under the Old Testament . 1. IT was so in the Institution of the Beautiful Worship of the Law , with all the means of it . Herein have they the Advantage above all the splendid Ceremonies that men can invent , in the outward worship of God ; they were designed and framed in Divine Wisdom to represent the Glory of Christ in his Person and his Office. This nothing of Human Invention can do , or once pretend unto . Men cannot create Mysteries , nor give unto any thing natural in it self , a Mystical signification . But so it was in the Old Divine Institutions . What were the Tabernacle and Temple ? What was the Holy Place with the Utensils of it ? What was the Oracle , the Ark , the Cherubims , the Mercy-Seat placed therein ? What was the High-Priest in all his Vestments and Administrations ? What were the Sacrifices , and annual sprinkling of Blood in the most Holy Place ? What was the most whole Systeme of their Religious Worship ? Were there any thing but Representations of Christ in the Glory of his Person and his Office ? They were a Shadow , and the Body represented by that shadow , was Christ. If any would see how the Lord Christ was in particular foresignified and represented in them , he may peruse our Exposition on the ninth Chapter of the Epistle unto the Hebrews , where it is handled so at large as that I shall not here again insist upon it . The Sum is , Moses was faithful in all the House of God , for a Testimony of those things which mere to be spoken afterwards , Heb. 3. 5. All that Moses did in the erection of the Tabernacle , and the institution of all its services , was but to give an antecedent Testimony by way of Representation , unto the Things of Christ that were aftewards to be revealed . And that also was the substance of the Ministry of the Prophets , 1 Pet. 1. 11 , 12. The dark apprehensions of the Glory of Christ which by these means they obtained , were the life of the Church of Old. 2. IT was represented in the Mystical Account which is given us of his Communion with his Church in Love and Grace . As this is intimated in many places of Scripture ; so there is one entire Book designed unto its Declaration . This is the Divine Song of Solomon who was a Type of Christ , and a Penman of the Holy Ghost therein . A Gracious Record it is of the Divine Communications of Christ in Love and Grace unto his Church , with their returns of love unto him , and delight in him . And then may a man judge himself to have somewhat profited in the experience of the Mystery of a blessed entercourse and communion with Christ , when the expressions of them in that holy Dialogue , do give Light and Life unto his mind , and efficaciously communicate unto him an experience of their power . But because these things are little understood by many , the book it self is much neglected if not despised . Yea to such impudence have some arrived , in foaming out their own shame , as that they have ridiculed the expressions of it ; but we are foretold of such mockers in the last days , that should walk after their own ungodly lusts ; they are not of our present consideration . THE former Instance of the Representations of the Glory of Christ in their Institutions of outward Worship with this Record of the inward communion they had with Christ in Grace , Faith , and Love , gives us the Substance of that view which they had of his Glory . What holy strains of Delight and Admiration , what Raptures of Joy , what solemn and divine Complacency , what ardency of Affection , and Diligence in Attendance unto the means of enjoying communion with him , this discovery of the Glory of Christ wrought in the souls of them that did believe , is Emphatically expressed in that discourse . A few days , a few hours spent in the frame characterised in it , is a Blessedness excelling all the treasures of the Earth ; and if we , whose Revelations of the same Glory do far exceed theirs , should be found to come short of them in Ardency of Affection unto Christ , and continual holy Admiration of his excellencies , we shall one day be judged unworthy to have received them . 3. IT was so represented and made known under the Old Testament in his personal Appearances on various occacasions unto several Eminent Persons , Leaders of the Church in their Generations . This he did as a Praeludium to his Incarnation . He was as yet God only ; but appeared in the assumed shape of a man , to signifie what he would be . He did not create an Human Nature , and unite it unto himself for such a Season ; only by his Divine Power he acted the Shape of a Man composed of what Aetherial Substance he pleased , immediately to be dissolved . So he appeared to Abraham , to Jacob , to Moses , to Joshua , and others , as I have at large elsewhere proved and confirmed . And hereon also , because he was the Divine Person who dwelt in , and dealt with the Church , under the Old Testament from first to last , in so doing he constantly assumes unto himself Human Affections , to intimate that a season would come when he would immediately act in that Nature . And indeed after the fall there is nothing spoken of God in the Old Testament , nothing of his Institutions , nothing of the way and manner of dealing with the Church , but what hath respect unto the future Incarnation of Christ. And it had been absurd to bring in God under perpetual Anthropopathis , as grieving , repenting , being angry , well-pleased , and the like , were it not but that the Divine Person intended , was to take on him the Nature wherein such Affections do dwell . 4. IT was represented in Prophetical Visions . So the Apostle affirms that the Vision which Isaiah had of him , was when he saw his Glory , John , 12. 41. And it was a blessed Representation thereof . For his Divine Person being exalted on a Throne of Glory , his Train filled the Temple . The whole Train of his Glorious Grace filled the Temple of his body . This is the true Tabernacle which God pitched , and not man. The Temple which was destroy'd and which he raised again in three days , wherein dwelt the fulness of the Godhead . Col. 1. 9. This Glory was now presented unto the view of Isaiah , Chap. 6. 1 , 2 , 3. which filled him with Dread and Astonishment . But from thence he was relieved , by an act of the Ministry of that Glorious one , taking away his Iniquity by a coal from the Altar , which typified the purifying efficacy of his Sacrifice . This was food for the Souls of Believers , in these and on the like occasions , did the whole Church lift up their voice in that Holy Cry , Make hast our Beloved , and be thou like to a Roe , or to a young Hart on the Mountain of Spices . OF the same Nature was his Glorious Appearance on Mount Sinai at the giving of the Law , Exod. 19. For the description thereof by the Psalmist , Psal. 68. 17 , 18. is applyed by the Apostle unto the Ascension of Christ after his Resurrection , Ephes. 4. 8 , 9 , 10 , 11. Only as it was then full of outward Terror , because of the giving of the fiery Law , it was referred unto by the Psalmist , as full of Mercy , with respect unto his Accomplishment of the same Law. His giving of it was as Death unto them concerned , because of its Holiness , and the severity of the the Curse wherewith it was attended ; his fulfilling of it was Life , by the Pardon and Righteousness which issued from thence . 5. THE Doctrine of his Incarnation whereby he became the Subject of all that Glory which we enquire after , was revealed , although not so clearly as by the Gospel , after the actual accomplishment of the thing it self . In how many places this is done in the Old Testament , I have elsewhere declared ; at least I have explained and vindicated many of them ( for no man can presume to know them all ) Vindic. Evangel . One instance therefore shall here suffice , and this is that of the same Prophet Isaiah chap. 9. v. 6 , 7. Vnto us a child is born , unto us a Son is given , and the government shall be on his shoulder , and his name shall be called Wonderful , Counsellor , the mighty God , the everlasting Father , the Prince of Peace , of the encrease of his government and peace there shall be no end , upon the Throne of David and upon his Kingdom to order it and establish it with judgment and Justice from henceforth and for ever , the zeal of the Lord of Hosts will perform this . This one Testimony is sufficient to confound all Jews , Socinians , and other Enemies of the Glory of Christ. I do acknowledge , that not-notwithstanding this Declaration of the Glory of Christ in his future Incarnation and Rule there remained much darkness in the minds of them unto whom it was then made . For although they might and did acquiesce in the truth of the Revelation , yet they could frame to themselves no notions of the way or manner of its accomplishment . But now when every word of it is explained , declared , and its Mystical Sence visibly laid open unto us in the Gospel , and by the accomplishment exactly answering every expression in it , it is Judicial Blindness not to receive it . Nothing but the Satanical Pride of the hearts of men which will admit of no effects of Infinite Wisdom , but what they suppose they can comprehend , can shut their eyes against the Light of this Truth . 6. PROMISES , Prophesies , Praedictions , concerning his Person , his coming , his Office , his Kingdom and his Glory in them all , with the Wisdom , Grace and Love of God to the Church in him , are the Line of Life , as was said , which runs through all the Writings of the Old Testament , and take up a great portion of them . Those were the things which he expounded unto his Disciples out of Moses and all the Prophets . Concerning these things he appealed to the Scriptures against all his adversaries ; Search the Scriptures , for they are they that testifie of me . And if we find them not , if we discern them not therein , it is because a vail of Blindness is over our minds . Nor can we read , study , or meditate on the Writings of the Old Testament unto any Advantage , unless we design to find out and behold the Glory of Christ declared and represented in them . For want hereof they are a sealed book to many unto this day . 7. IT is usual in the Old Testament to set out the Glory of Christ under Metaphorical Expressions ; yea it aboundeth therein . For such Allusions are exceedingly suited to let in a sense into our minds of those things which we cannot distinctly comprehend . And there is an Infinite Condescention of Divine Wisdom in their way of Instruction , Representing unto us the Power of Things Spiritual , in what we naturally discern . Instances of this kind in calling the Lord Christ by the Names of those Creatures which unto our senses represent that Excellency which is spiritually in him , are innumerable . So he is called the Rose for the sweet savour of his Love , Grace and Obedience ; the Lilly for his gracious Beauty and Amiableness ; the Pearl of Price for his worth , for to them that believe he is precious ; the Vine for his fruitfulness ; the Lion for his Power , The Lamb for his Meekness and Fitness for Sacrifice , with other things of the like kind almost innumerable . THESE Things have I mentioned , not with any design to search into the depth of this Treasury of those Divine Truths concerning the Glory of Christ ; but only to give a little Light unto the words of the Evangelist , that he opened unto his disciples out of Moses and all the Prophets the things which concerned himself ; and to stir up our own souls unto a contemplation of them as contained therein . CHAP. IX . The Glory of Christ in his intimate Conjunction with the Church . VVHAT concerns the Glory of Christ in the Mission of the Holy Ghost unto the Church , with all the Divine truths that are branched from it , I have at large declared in my Discourse concerning the whole dispensation of the Holy Spirit . Here therefore it must have no place amongst those many other things which offer themselves unto our contemplation , as part of this Glory , or intimately belonging thereunto . I shall insist briefly on Three only , which cannot be reduced directly unto the former heads . AND the first of these is , That intimate Conjunction that is between Christ and the Church ; whence it is just and equal in the sight of God , according unto the Rules of his Eternal Righteousness , that what he did and suffered in the Discharge of his Office , should be esteemed , reckoned , and imputed unto us , as unto all the fruits and benefits of it , as if we had done and suffered the same things our selves . For this conjunction of his with us , was an act of his own Mind and Will , wherein he is ineffably glorious . THE Enemies of the glory of Christ and of his Cross , do take this for granted , That there ought to be such a conjunction between the guilty person and him that suffers for him , as that in him the guilty person may be said in some sense to undergo the punishment himself . But then they affirm on the other hand , That there was no such conjunction between Christ and sinners , none at all ; but that he was a man , as they were men ; and otherwise , that he was at the greatest distance from them all , as it is possible for one man to be from another , Socin . de Servat . lib. 3. cap. 3. The falseness of this latter Assertion , and the gross ignorance of the Scripture under a pretence of subtilty , in them that make it , will evidently appear in our ensuing Discourse . THE Apostle tells us 1 Pet. 2. 24. That in his own self he bare our sins in his own body on the tree ; and chap. 3. 18. That he suffered for sin , the just for the unjust , that he might bring us unto God. But this seems somewhat strange unto Reason ; where is the Justice , where is the Equity , that the just should suffer for the unjust ? Where is Divine Righteousness herein ? For it was an act of God , The Lord hath laid on him the iniquites of us all , Isa. 53. 6. The Equity hereof , with the grounds of it , must be here a little enquired into . FIRST of all , it is certain that all the Elect , the whole Church of God , fell in Adam , under the curse due to the transgression of the Law. It is so also , that in this curse , Death both Temporal and Eternal was contained . This curse none could undergo and be saved . Nor was it consistent with the Righteousness , or Holiness , or Truth of God , that sin should go unpunished . Wherefore there was a necessity upon a supposition of Gods Decree to save his Church , of a Translation of punishment ; namely , from them who had deserved it , and could not bear it , unto one who had not deserved it , but could bear it . A SUPPOSITION of this Translation of punishment by Divine dispensation , is the foundation of Christian Religion , yea of all supernatural Revelation contained in the Scripture . This was first intimated in the first promise ; and afterwards explained and confirmed in all the institutions of the Old Testament . For although in the Sacrifices of the Law there was a revival of the greatest and most fundamental principal of the Law of Nature , namely , That God is to be worshipped with our best ; yet the principal end and use of them , was to represent this translation of punishment from the offender unto another , who was to be a Sacrifice in his stead . THE reasons of the equity hereof , and the unspeakable glory of Christ herein , is what we now enquire into . And I shall reduce what ought to be spoken hereunto , to the ensuing Heads . 1. IT is not contrary unto the nature of Divine Justice ; it doth not interfere with the principles of natural light in man , that in sundry cases some persons should suffer punishment for the fine and offences of others . I SHALL at present give this Assertion no other confirmation , but only that God hath often done so , who will , who can do no iniquity . SO he affirms that he will do , Exod. 20. 5. Visiting the sins of the fathers upon the children under the third and fourth generation . It is no exception of weight , that they also are sinners , continuing in their Fathers sins : for the worst of sinners must not be dealt unjustly withal ; but they must be so if they are punished for their fathers sins , and it be absolutely unlawful that any one should be punished for the sin of another . SO the Church affirms ; Our fathers have sinned , and are not ; and we have born their iniquities , Lam. 5. 11. And so it was : For in the Babylonish captivity God punished the sins of their fore-fathers , especially those committed in the days of Manasses , 2 King. 23. 26 , 27. As afterwards in the final destruction of that Church and Nation , God punished in them the guilt of all bloody persecutions from the beginning of the world , Luke 11. 50 , 51. SO Canaan was cursed for the sin of his Father , Gen. 9. 25. Saul's seven Sons were put to death for their Fathers bloody Cruelty , 2 Sam. 21. 8. 14. For the Sin of David , seventy thousand of the People were destroyed by an Angel , concerning whom he said , It is I that have sinned and done evil , these sheep what have they done ? 2 Sam. 24. 15 , 17. See also 1 King. 21. 29. So was it with all the Children or Infants that perished in the Flood , or in the Conflagration of Sodom and Gomorrah . And other instances of the like nature may be assigned . IT is therefore evident , That there is no inconsistency with the nature of Divine Justice , nor the Rules of Reason among Men , that in sundry Cases the Sins of some may be punished on others . 2. IT is to be observed that this Administration of Justice is not promiscuous , that any whatever , may be punished for the sins of any others . There is always a special Cause and Reason of it ; and this is a peculiar conjunction between them who sin , and those who are punished for their sins . And two Things belong unto this Conjunction . ( 1. ) Especial Relation . ( 2. ) Especial mutual Interest . 1. THERE is an especial Relation required unto this Translation of Punishment . Such as that between Parents and Children , as in most of the Instances before given ; or between a King and Subjects , as in the Case of David . Hereby the Persons sinning , and those suffering , are constituted one Body , wherein if one Member offend , anonother may justly suffer : The back may answer for what the hands takes away . 2. IT consists in mutual Interest . Those whose sins are punished in others , have such an Interest in them , as that their being so , is a punishment unto themselves . Therefore are such sinners threatned with the punishment and evils that shall befall their Posterity or Children for their sakes which is highly poepal unto themselves , Numb . 14. 33. Your Children shall wander in the wilderness forty years , and bear your whoredoms . The Punishment due to their sins is in part transferred unto their Children , and therein did the sting of their own Punishment also consist . 3. THERE is a greater , a more Intimate Conjunction , a nearer Relation , an higher mutual Interest between Christ and the Church , than ever was or can be between any other Persons or Relations in the world , whereon it became just and equal in the sight of God , that he should suffer for us , and that what he did and suffered should be imputed unto us , which is farther to be cleared . THERE neither is nor can be any more than a Threefold Conjunction between diverse , distinct Persons . The first is Natural , the second is Moral , whereunto I refer that which is Spiritual or Mystical ; and the Third Foederal , by vertue of mutual compact . In all these ways is Christ in Conjunction with his Church , and in every in one of them , in a way Singular and Peculiar . 1. THE first Conjunction of distinct Persons is Natural . God hath made all Mankind of one blood , Act. 17. 26. Whereby there is a Cognation and Alliance between them all . Hence every Man , is every Mans Brother or Neighbour , unto whom loving kindness is to be shewed , Luk. 10. 36. And this Conjunction was between Christ and the Church ; as the Apostle declares , Heb. 2. 14. Forasmuch as the Children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the Devil , and deliver them who through fear of death were all their life time subject to bondage . Hence both he that sanctifieth , and they who are sanctified are all of one , v. 11. His Infinite Condescention in coming into this Communion and Conjunction of Nature with us , was before declared : But it is not common like that between all other Men partakers of the same Nature . There are Two Things wherein it was peculiar and eminent . 1. THIS Conjunction between him and the Church , did not arise from a necessity of Nature , but from a voluntary act of his Will. The Conjunction that is between all others is necessary . Every Man is every Mans Brother whether he will or no , by being a Man. Natural Generation communicating to every one his subsistence in the same Nature , prevents all acts of their own Will and Choice . With the Lord Christ it was otherwise as the Text affirms : For such Reasons as are there expressed , he did by an act of his own Will partake of Flesh and Blood , or came into this Conjunction with us . He did it of his own choice , because the Children did partake of the same . He would be what the Children where . Wherefore the Conjunction of Christ in humane Nature with the Church , is ineffably distinct from that common Conjunction which is amongst all others in the same Nature . And therefore altho it should not be meet amongst meer Men , that one should act and suffer in the stead of others , because they are all thus related to one another as it were whether they will or no ; yet this could not reach the Lord Christ , who in a strange and wonderful manner came into this Conjunction by a meer act of his own . 2. HE came into it on this design , and for this only end , n●mely , that in our Nature taken to be his own , he might do and suffer what was to be done and suffered for the Church : So it is added in the Text ; That by death he might destroy him who had the power of death ; and deliver them who for fear of death were subject to Bondage . This was the only end of his Conjunction in Nature with the Church : And this puts the case between him and it , at a vast distance from what is or may be between other Men. IT is a foolish thing to argue , that because a mere participation of the same Nature among Men , is not sufficient to warrant the Righteousness of punishing one for another ; that therefore the conjunction in the same Nature betwixt Christ and the Church , is not a sufficient and just foundation of his suffering for us , and in our Stead ! For by an act of his own will and choice , he did partake of of our Nature , and that for this very end , that therein he might suffer for us , as the Holy Ghost expresly declares . Amongst others there neither is nor can be any thing of this Nature , and so no objection from what is equal or inequal amongst them , can arise against what is equal between Christ and the Church . And herein is he glorious and precious unto them that believe , as we shall see immediately . 2. THERE is a Mystical Conjunction between Christ and the Church , which answers all the most strict real or moral Vnions 〈◊〉 Conjunctions between other persons or things . Such is the Conjunction between the head of a body and its members , or the tree of the vine and its branches which are real ; or between an Husband and Wife , which is moral and real also . That there is such a Conjunction between Christ and his Church , the Scripture plentifully declares , as also that it is the Foundation of the Equity of his suffering in its stead . So speaks the Apostle , Eph. 5. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. Husbands love your Wives , even as Christ also loved the Church ( that is his Wife , the Bride the Lambs Wife ) and gave himself for it . &c. Being the Head and Husband of the Church , which was to be sanctified and saved , and could be so no otherwise but by his Blood and Sufferings , he was both meet so to suffer , and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it , and suffered . Let the adversaries of the Glory of Christ assign any one Instance of such a Conjunction , Union and Relation between any amongst mankind , as is between Christ and the Church , and they may give some countenance unto their Cavils against his Obedience and Sufferings in our stead , with the imputation of what he did and suffered unto us . But the Glory of Christ is singular herein , and as such it appears unto them by whom the Mystery of it is in any measure spiritually apprehended . BUT yet it will be said , that this Mystical Conjunction of Christ with his Church is consequential unto what he did and suffered for it : for it ensues on the conversion of Men unto him . For it is by Faith that we are implanted into him . Until that be actually wrought in us , we have no Mystical Conjunction with him . He is not an Head , or an Huusband unto unregenerate , unsanctified unbelievers whilst they continue so to be : And such was the state of the whole Church when Christ suffered for us , Rom. 5. 8. Eph. 2. 5. There was therefore no such Mystical Conjunction between him and the Church , as to render it meet and equal that he should suffer in its stead . Wherefore the Church is the Effect of the Work of the Redemption , that wh●ch rose out of it , which was made and constituted by it ; and cannot be so the Object of it , as that which was to be redeemed by vertue of an antecedent Conjunction with it . I answer , 1. ALTHOUGH this Mystical Conjunction is not actually consummate without an actual Participation of the Spirit of Christ , yet the Church of the Elect was designed antecedently unto all his sufferings , to be his Spouse and Wife , so as that he might love her and suffer for her ; so it is said , Hos. 12. 13. Israel served for a wife , and for a wife he kept sheep . Howbeit , she was not his married wife , until after he had served for her , and thereby purchased her to be his Wife ; yet as he served for her , she is called his Wife , because of his Love unto her , and because the was so designed to be upon his Service . So was the Church designed to be the Spouse of Christ in the Counsel of God , whereon he loved her , and gave himself for her . HENCE in the work of Redemption the Church was the Object of it as designed to be the Spouse of Christ , and the Effect of it , inasmuch as that thereby it was made meet for the full consummation of that Alliance ; as the Apostle expresly declares , Eph. 5. 25 , 26 , 27. 2. ANTECEDENTLY unto all that the Lord Christ did and suffered for the Church , there was a supreme act of the Will of God the Father , giving all the Elect unto him , entrusting them with him , to be redeemed , sanctified and saved ; as himself declares , Joh. 17. 6 , 9. Chap. 10. 14 , 15 , 16. And on these Grounds this Mystical Conjunction between Christ and the Church hath its vertue and efficacy before it be actually consummate . 3. THERE is a foederal Conjunction between distinct Persons : And as this is various according unto the variety of the Interests and Ends of them that enter into it ; so that is most eminent , where one by the common consent of all that are concerned , undertakes to be a Sponsor or Surety for others , to do and answer what on their part is required of them for attaining the ends of the Covenant . So did the Lord Christ undertake to be Surety of the new Covenant in behalf of the Church , Heb. 7. 22. and thereon tendred himself unto God to do and suffer for them , in their stead , and on their behalf , whatever was required , that they might be sanctified and saved . These things I have treated of at large elsewhere , as containing a great part of the Mystery of the Wisdom of God in the Salvation of the Church . Here therefore I do only observe that this is that whereby the Mystical Conjunction that was between Christ and the Church , whereon it was meet just and equal in the sight of God , that what he did and suffered should be imputed unto us , is compleated . THESE are some of the Foundations of that Mystery of transmitting the sins of the Church as unto the guilt and punishment of them from the sinners themselves unto another every way innocent pure and righteous in himself , which is the Life , Soul and Center of all Scripture Revelations . And herein is he exceedingly Glorious , and precious unto them that believe . No heart can conceive , no Tongue can express the Glory of Christ herein . Now because his Infinite Condescension and Love herein have been spoken to before ▪ I shall here only instance its Greatness in some of its Effects . 1. IT shines forth in the Exaltation of the Righteousness of God in the forgiveness of sins . There is no more adequate conception of the Divine Nature , than that of Justice in Rule and Government . Hereunto it belongs to punish sin according unto its desert : And herein consisted the first actings of God as the Governour of the Rational Creation ; They did so in the Eternal punishment of the Angels that sinned , and the casting of Adam . out of Paradise , an Emblem also of everlasting Ruin. Now all the Church , all the Elect of God are sinners : They were so in Adam ; they have been and are so in themselves . What doth become the Justice of God to do thereon ? Shall it dismiss them all unpunished ? Where then is that Justice which spared not the Angels who sinned nor Adam at the first ? Would this procedure have any consonancy thereunto , be reconcilable unto it ? Wherefore the Establishment of the Righteousness of God on the one hand , and the forgiveness of sin on the other , seem so contradictory , as that many stumble and fall at it eternally , see Ram. 10. 3 , 4. BUT in this interposition of Christ , in this Translation of punishment from the Church unto him , by vertue of his Conjunction therewith , there is a blessed harmony between the Righteousness of the God , and the forgiveness of sins ; the exemplification whereof , is his Eternal Glory . O Blessed Change ! O Sweet permutation ; as Justine Martyr speaks . BY Vertue of his Union with the Church , which of his own accord he entred into , and his undertaking therein to answer for it in the sight of God , it was a righteous thing with God , to lay the punishment of all our sins upon him , so as that he might freely and graciously pardon them all , to the Honour and Exaltation of his Justice , as well as of his Grace and Mercy , Rom. 3. 24 , 25 , 26. HEREIN is he Glorious in the sight of God , Angels and Men. In him there is at the same time , in the same Divine Actings , a Glorious Resplendency of Justice and Mercy ; of the one in punishing ; of the other in pardoning . The appearing inconsistency between the Righteousness of God and the Salvation of sinners , wherewith the Consciences of convinced Persons are exercised and terrified , and which is the Rock at which most of them split themselves into Eternal Ruin , is herein removed and taken away . In his Cross were Divine Holiness and Vindictive Justice exercised and manifested ; and through his Triumph Grace and Mercy are exerted to the utmost . This is that Glory which ravisheth the Hearts , and satiates the Souls of them that believe . For what can they desire more , what is farther needful unto the Rest and Composure of their Souls , than at one view to behold God eternally well pleased in the declaration of his Righteousness , and the exercise of his Mercy , in order unto their Salvation ? In due apprehensions hereof , let my Soul live ; in the faith hereof let me dye , and let present Admiration of this Glory make way for the eternal enjoyment of it in its beauty and fulness . HE is Glorious in that the Law of God in its Preceptive part , or as unto the Obedience which it required , was perfectly fulfilled and accomplished . That it should be so , was absolutely necessary from the Wisdom , Holiness and Righteousness of him , by whom it was given : For what could be more remote from those Divine Perfections , than to give a Law , which never was to be fulfilled in them unto whom it was given , and who were to have the advantages of it ? This could not be done by us ; But through the Obedience of Christ by vertue of this his Mystical Conjunction with the Church , the Law was so fulfilled in us by being fulfilled for us , as that the Glory of God in the giving of it , and annexing eternal Rewards unto it , is exceedingly exalted , see Rom. 8. 3 , 4. THIS is that Glory of Christ whereof one view by faith , will scatter all the fears , answer all the objections , and give relief against all the Despondencies of poor tempted , doubting souls ; and an Anchor it will be unto all believers , which they may cast within the Vail , to hold them firm and stedfast in all Tryals , Storms and Temptations in Life and Death . CHAP. X. The Glory of Christ in the Communication of himself unto Believers . ANOTHER instance of the Glory of Christ which we are to behold here by Faith , and hope that we shall do so by sight hereafter , consists in the Mysterious Communication of himself and all the Benefits of his Mediation , unto the souls of them that do believe , to their present happiness and future eternal Blessedness . HEREBY he becomes theirs as they are his ; which is the Life , the Glory and Consolation of the Church , Cant. 6. 3. Chap. 2. 16. Chap. 3. 10. He and all that he is being appropriated unto them by vertue of their Mystical Union ; There is , there must be some Ground , formal Reason and Cause of this Relation between Christ and the Church , whereby he is theirs , and they are his ; he is in them , and they in him ; so as it is not between him and other Men in the World. THE Apostle speaking of this Communication of Christ unto the Church , and the Union between them , which doth ensue thereon , affirms that is a Great Mystery ; for I speak , saith he , concerning Christ and the Church , Ephes. 5. 32. I SHALL very briefly enquire into the Causes , Ways and Means of this Mysterious Communication whereby he is made to be ours , to be in us , to dwell with us , and all the benefits of his Mediation to belong unto us : For , as was said , it is evident that he doth not thus communicate himself unto all by a natural Necessity , as the Sun gives light equally unto the whole World ; nor is he present withall by an Vbiquity of his humane Nature ; nor as some dream , by a Diffusion of his rational Soul into all ; nor doth he become ours by a carnal eating of him in the Sacrament ; but this Mystery proceeds from , and depends on other Reasons and Causes , as we shall briefly declare . BUT yet before I proceed to declare the way and manner whereby Christ communicateth himself unto the Church , I must premise something of Divine Communications in General , and their Glory . And I shall do this by touching a little on the harmony and Correspondency that is between the Old Creation and the New. 1. ALL Being , Power , Goodness , and Wisdom were originally , essentially , infinitely in God : And in them with the other Perfections of his Nature , consisted his Essential Glory . 2. THE Old Creation was a Communication of Being and Goodness by Almighty Power , directed by Infinite Wisdom , unto all things that were created for the manifestation of that Glory . This was the first Communication of God unto any thing without himself , and it was exceeding glorious , see Psal. 19. 1. Rom. 1. 21. And it was a curious Machine , framed in the subordination and dependency of one thing on another , without which they could not subsist , nor have a continuance of their Beings . All Creatures below live on the Earth , and the products of it ; the Earth for its whole production depends on the Sun and other Heavenly Bodies , as God declares , Hos. 2. 21 , 22. I will hear , saith the Lord , I will hear the Heavens and they shall hear the Earth , and the Earth shall hear the Corn , and the Wine , and the Oil , and they shall bear Jezreel . God hath given a subordination of things in a Concatenation of Causes whereon their Subsistence doth depend . Yet , 4. IN this mutual Dependency on , and Supplies unto one another , they all depend on , and are influenced from God himself , the Eternal Fountain of Being , Power , and Goodness . He hears the Heavens ; and in the Continuation of this Order by constant Divine Communication of Being , Goodness and Power , unto all Things , God is no less glorified than in the first Creation of them , Act. 14. 15 , 16 , 17. Chap. 17. 24 , 25 , 26 , 27 , 28 , 29. 5. THIS Glory of God is visible in the Matter of it , and is obvious unto the Reason of Mankind ; for from his Works of Creation and Providence they may learn his Eternal Power and Godhead , wherein he is essentially glorious . 6. BUT by this divine Communication God did not intend only to glorifie himself in the essential Properties of his Nature , but his Existence also in Three Persons , of Father , Son and Spirit . For although the whole Creation in its first framing , and in its Perfection , was and is by an Emanation of Power and Goodness from the Divine Nature in the Person of the Father , as he is the Fountain of the Trinity , whence he is said peculiarly to be the Creator of all things ; yet the immediate Operation in the Creation was from the Son , the Power and Wisdom of the Father , Joh. 1. 1 , 2 , 3. Col. 1. 16. Heb. 1. 3. And as upon the first Production of the Mass of the Creation , it was under the especial care of the Spirit of God to preserve and cherish it , unto the production of all distinct sorts of Creatures , Gen. 1. 2. So in the Continuance of the whole there is an especial Operation of the same Spirit in all things . Nothing can subsist one Moment by vertue of the Dependance which all things have on one another , without a continual Emanation of Power from him , see Psal. 104. 29 , 30. BY these divine Communications in the production and preservation of the Creature , doth God manifest his Glory , and by them alone in the way of Nature he doth so ; and without them , although he would have been for ever essentially glorious , yet was it impossible that his Glory should be known unto any but himself . Wherefore on these divine Communications doth depend the whole Maninifestation of the Glory of God. But this is far more eminent , though not in the outward Effects of it so visible in the new Creation , as we shall see . 1. ALL Goodness , Grace , Life , Light , Mercy and Power , which are the Springs and Causes of the New Creation , are all originally in God , in the divine Nature , and that infinitely and essentially . In them is God eternally or essentially glorious , and the whole Design of the New Creation was to manifest his Glory in them by external Communications of them and from them . 2. THE first Communication of , and from these things , is made unto Christ as the Head of the Church . For in the first place , it pleased God that in him should all the fulness of these things dwell , so as that the whole New Creation might consist in him , Col. 1. 17 , 18 , 19. And this was the first Egress of divine Wisdom for the Manifestation of the Glory of God in these holy Properties of his Nature . For , 3. THIS Communication was made unto him as a Repository and Treasury of all that Goodness , Grace , Life , Light , Power and Mercy which were necessary for the Constitution and Preservation of the New Creation . They were to be laid up in him , to be hid in him , to dwell in him ; and from him to be communicated unto the whole Mystical Body designed unto him , that is the Church . And this is the first Emanation of divine Power and Wisdom for the Manifestation of his Glory in the New Creation . This Constitution of Christ as the Head of it , and the Treasuring up in him , all that was necessary for its Production and Preservation , wherein the Church is chosen and preordained in him unto Grace and Glory , is the Spring and Fountain of divine Glory in the Communications that ensue thereon . 4. THIS Communication unto Christ is ( 1. ) Unto his Person ; and then ( 2. ) With respect unto this Office. It is in the Person of Christ that all Fulness doth originally dwell . On the Assumption of human Nature into personal Union with the Son of God , all Fulness dwells in him bodily , Col. 2. 9. And thereon receiving the Spirit in all Fulness , and not by Measure , all the Treasures of Wisdom and Knowledge were hid in him , Col. 2. 3. and he was filled with the unsearchable Riches of Divine Grace , Ephes. 3. 8 , 9 , 10 , 11. And the Office of Christ is nothing but the way appointed in the Wisdom of God , for the Communication of the Treasures of Grece , which were communicated unto his Person . This is the end of the whole Office of Christ in all the parts of it , as he is a Priest , a Prophet and a King. They are , I say , nothing but the Ways appointed by infinite Wisdom for the Communication of the Grace laid up in his Person unto the Church . The transcendent Glory hereof , we have in some weak measure enquired into . 5. THE Decree of Election prepared , if I may so say , the Mass of the New Creation . In the old● Creation , God first prepared and created the Mass or Matter of the whole , which afterwards by the Power of the holy Spirit , was formed into all the distinct Beings whereof the whole Creation was to consist ; and animated according to their distinct Kinds . AND in order unto the Production and Perfecting of the Work of the new Creation , God did from Eternity in the holy purpose of his Will prepare , and in design set apart unto himself , that Portion of Mankind whereof it was to consist . Hereby they were only the peculiar Matter that was to be wrought upon by the Holy Ghost , and the glorious Fabrick of the Church erected out of it . What was said , it may be , of the Natural Body , by the Psalmist , is true of the Mystical Body of Christ , which is principally intended , Psal. 139. 15 , 16. My substance was not hid from thee , when I was made in secret , and curiously wrought in the lowest parts of the earth : Thine eyes did see my substance yet being imperfect , and in thy Book all my members were written which in continuance were fashioned , when as yet there was none of them . The substance of the Church whereof it was to be formed , was under the Eye of God , as proposed in the Decree of Election ; yet was it as such imperfect . It was not formed or shaped into Members of the Mystical Body . But they were all written in the Book of Life . And in pursuance of the Purpose of God , there they are by the holy Spirit in the whole course and continuance of time in their several Generations fashioned into the Shape designed for them . 6. THIS therefore is herein , the glorious Order of divine Communications . From the infinite eternal Spring of Widsom , Grace , Goodness , and Love in the Father , all the Effects whereof unto his end were treasured up in the Person and Mediation of the Son ; the holy Spirit unto whom the actual Application of them is committed , communicates Life , Light , Power , Grace and Mercy unto all that are designed parts of the New Creation . Hereon doth God glorifie both the essential Properties of his Nature , his infinite Wisdom , Power , Goodness and Grace , as the only eternal Spring of all these things ; and also his ineffable glorious Existence in three Persons , by the Order of the Communication of these things unto the Church , which are originally from his Nature . And herein is the glorious Truth of the Blessed Trinity , which by some is opposed , by some neglected , by most looked on as that which is so much above them , as that it doth not belong unto them , made precious unto them that believe , and becomes the Foundation of their Faith and Hope . In a View of the glorious Order of those divine Communications , we are in a steady Contemplation of the ineffable Glory of the Existence of the Nature of God in the Three distinct Persons of Father , Son and Holy Ghost . 7. ACCORDING unto this Divine Order the Elect in all Ages are by the holy Spirit moving and acting on that Mass of the New Creation , formed and animated with spiritual Life , Light , Grace and Power unto the Glory of God. They are not called accidentally according unto the external Occasions and Causes of their Conversion unto God ; but in every Age , at his own Time and Season , the holy Spirit communicates these things unto them , in the Order declared unto the Glory of God. 8. AND in the same manner is the whole New Creation preserved every Day : every moment there is vital Power and Strength , Mercy and Grace communicated in this Divine Order to all Believers in the World. There is a continual Influence from the Fountain , from the Head , into all the Members , whereby they all consist in him , are acted by him , who worketh in us both to will and to do of his own good pleasure : and the Apostle declares that the whole Constitution of Church-order is suited as an external Instrument to promote these Divine Communications , unto all the Members of the Church , it self Eph. 4. 13 , 14 , 15 , 16. THIS in general is the Order of Divine Communications , which is for the Substance of it continued in Heaven , and shall be so unto Eternity ; For God is , and ever will be all and in all . But at present , it is invisible unto Eyes of Flesh , yea , the Reason of Men. Hence it is by the most despised , they see no Glory in it : But let us consider the Prayer of the Apostle , that it may be otherwise with us , Ephes. 1. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. For the Revelation made of the Glory of God in the old Creation , is exceeding inferior to that which he makes of himself in the New. HAVING premised these things in general concerning the Glory of Divine Communications , I shall proceed to declare in particular , the Grounds and Way whereby the Lord Christ communicates himself , and therewithal all the Benefits of his Mediation , unto them that do believe , as it was before proposed . WE on our part are said herein to receive him , and that by Faith , John 1. 11 , 12. Now where he is received by us , he must be tendred , given , granted , or communicated unto us . And this he is by some divine Acts of the Father , and some of his own . THE Foundation of the whole is laid in a Soveraign Act of the Will , the Pleasure , the Grace of the Father . And this is the Order and Method of all divine Operations in the Way and Work of Grace . They originally proceed all from him ; and having effected their Ends , do return , rest , and center in him again , see Ephes. 1. 4 , 5 , 6. Wherefore that Christ is made ours , that he is communicated unto us , is originally from the free Act , Grant and Donation of the Father , 1 Cor. 1. 30. Rom. 5. 15 , 16 , 17. And hereunto sundry things do concur . As ( 1. ) His Eternal Purpose which he purposed in himself to glorifie his Grace in all his Elect , by this Communication of Christ , and the Benefits of his Mediation unto them , which the Apostle declares at large , Ephes. 1. ( 2. ) His granting all the Elect unto Christ to be his own : so to do and suffer for them what was antecedaneously necessary unto the actual Communication of himself unto them . Thine they were , and thou gavest them to me , Joh. 17. ( 3. ) The giving of the Promise , or the Constitution of the Rule and Law of the Gospel , whereby a participation of Christ , an Interest in him and all that he is , is made over and assured unto Believers , Joh. 1. 12. 1 Joh. 1. 1 , 2 , 3 , 4. ( 4. ) An Act of Almighty Power , working and creating Faith in the Souls of the Elect , enabling them to receive Christ so exhibited and communicated unto them by the Gospel , Ephes. 1. 19 , 20. Chap. 2. 5 , 6 , 7 , 8. THESE things which I have but named , have an Influence into the Glory of Christ herein : For this Communication of him unto the Church , is an effect of the eternal Counsel , Wisdom , Grace and Power of the Father . BUT they are the Acts of Christ himself herein , which principally we enquire into , as those which manifest the Glory of his Wisdom , Love and Condescention . AND 1. He gives and communicates unto them his holy Spirit ; the holy Spirit as peculiarly his , as granted unto him of the Father , as inhabiting in him in all fulness . This Spirit abiding originally as to his Person , and immeasurably as unto his Effects and Operations in himself , he gives unto all Believers to inhabit and abide in them also , Joh. 14. 14. 20. 1 Cor. 6. 16 , 17. Rom. 8. 8. Hence follows an ineffable Vnion between him and them . For as in his Incarnation he took our Nature into personal Union with his own ; so herein he takes our Persons into a Mystical Vnion with himself . Hereby he becomes ours , and we are his . AND herein is he unspeakably glorious : For this Mystery of the Inhabitation of the same Spirit in him as the Head , and the Church as his Body , animating the whole , is a transcendent Effect of Divine Wisdom . There is nothing of this Nature in the whole Creation besides ; no such Union , no such mutual Communication . The strictest Unions and Relations in Nature are but Shadows of it . Ephes. 5. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. Herein also is the Lord Christ precious unto them that do believe , but a Stone of stumbling , and a Rock of offence unto the Disobedient . This glorious ineffable Effect of his Wisdom and Grace , this rare , peculiar , singular Way of the Communication of himself unto the Church , is by many despised . They know , it may be , some of them , what it is to be joyned unto an Harlot so as to become one Flesh , but what it is to be joyned unto the Lord so as to become one Spirit , they know not . But this Principle and Spring of the spiritual Life of the Church , and of all vital spiritual Motions towards God , and Things heavenly , wherein , and whereby our Life is hid with Christ in God , is the Glory , the Exaltation , the Honor , the Security of the Church unto the Praise of the Grace of God. The Understanding of it in its Causes , Effects , Operations and Priviledges wherewith it is accompanied , is to be preferred above all the Wisdom in , and of the World. 2. HE thus communicates himself unto us , by the Formation of a new Nature , his own Nature in us ; so as that the very same spiritual Nature is in him , and in the Church . Only it is so with this difference , that in him it is in the absolute perfection of all those glorious Graces wherein it doth consist ; in the Church it is in various Measures and Degrees , according as he is pleased to communicate it . But the same Divine Nature it is , that is in him and us ; for through the precious Promises of the Gospel , we are made Partakers of his Divine Nature . It is not enough for us , that he hath taken our Nature to be his , unless he gives us also his Nature to be ours ; that is implants in our Souls all those gracious Qualifications , as unto the Essence and Substance of them , wherewith he himself in his human Nature is endued . This is that new Man , that new Creature , that Divine Nature , that Spirit which is born of the Spirit , that Transformation into the Image of Christ , that putting of him on , that Workmanship of God , whereunto in him we are created , that the Scripture so fully testifieth unto , Joh. 3. 6. Rom. 6. 3 , 4 , 5 , 6 , 7 , 8. 2 Cor. 3. 18. Chap. 5. 17. Ephes. 4. 20. 24. 2 Pet. 1. 4. AND that new Heavenly Nature which is thus formed in Believers , as the first vital Act of that Union which is between Christ and them by the Inhabitation of the same Spirit , is peculiarly his Nature . For both is it so as it is in him the Idaea and the Exemplar of it in us , inasmuch as we are predestinated to be conformed unto his Image ; and as it is wrought or produced in our Souls by an Emanation of Power , Vertue , and Efficiency from him . THIS is a most heavenly Way of the Communication of himself unto us , wherein of God he is made unto us Wisdom and Sanctification . Hereon he says of his Church , This now is Bone of my Bone , and Flesh of my Flesh ; I see my self , my own Nature in them , whence they are comely and desirable . Hereby he makes way to present it to himself a glorious Church , not having Spot or Wrinkle , or any such thing , but holy and wi●hout Blemish . On this Communication of Christ unto us by the forming of his own Nature in us , depends all the Purity , the Beauty , the Holiness , the inward Clory of the Church . Hereby is it really , substantially internally separated from the World , and distinguished from all others , who in the outward forms of things , in the Profession and Duties of Religion seem to be the same with them . Hereby it becomes the First Fruits of the Creation unto God , bearing forth the Renovation of his Image in the World : Herein the Lord Christ is , and will be glorious unto all Eternity . I only mention these things , which deserve to be far more largely insisted on . 3. HE doth the same by that actual Insitition or Implantation into himself , which he gives us by Faith ; which is of his own Operation . For hereon two Things do ensue ; one by the Grace or Power , the other by the Law or Constitution of the Gospel , which have a great Influence into this Mystical Communication of Christ unto the Church . AND the first of these is , that thereby there is communicated unto us , and we do derive Supplies of spiritual Life , Sustentation , Motion , Strength in Grace , and Perseverance from him continually . This is that which himself so divinely teacheth in the Parable of the Vine and its Branches , Joh. 15. 1 , 2 , 3 , 4 , 5. Hereby is there a continual Communication from his All fulness of Grace Vnto the whole Church , and all the Members of it , unto all the Ends and Duties of spiritual Life . They live , nevertheless not they , but Christ liveth in them ; and the Life which they lead in the Flesh , is by the Faith of the Son of God. And the other , by vertue of the Law and Constitution of the Gospel , is , that hereon his Righteousness , and all the Fruits of his Mediation , are imputed unto us ; the Glory of which Mystery the Apostle unfolds , Rom. 3. 4 , 5. I MIGHT add hereunto the mutual Inbeing that is between him and Believers by Love ; for the way of the Communication of his Love unto them , being by the shedding of it abroad in their Hearts by the Holy Ghost , and their returns of Love unto them being wrought in them by an Almighty Efficiency of the same Spirit , there is that which is deeply mysterious and glorious in it . I might mention also the Continuation of his Discharge of all his Offices towards us , whereon all our Receptions from him , or all the Benefits of his Mediation , whereof we are made Partakers , do depend . But the few Instances that have been given of the Glory of Christ in this Mysterious Communication of himself unto his Church , may suffice to give us such a View of it , as to fill our Hearts with holy Admiration and Thanksgiving . CHAP. XI . The Glory of Christ in the Recapitulation of all things in him . IN the last Place the Lord Christ is peculiarly and eminently glorious in the Re-capitulation of all things in him , after they had been scattered and disordered by sin . This the Apostle proposeth as the most signal Effect of Divine Wisdom , and the soveraign Pleasure of God. HE hath abounded towards us in all Wisdom and Prudence ; having made known unto us the Mystery of his Will according unto his good Pleasure , which he hath purposed in himself . That in the Dispensation of the fulness of time , he might gather together in one all things in Christ , both which are in the Heavens , and which are on Earth , even in him , Ephes. 1. 8 , 9 , 10. FOR the Discovery of the Mind of the Holy Ghost in these Words , so far as I am at present concerned , namely , as unto the Representation of the Glory ▪ of Christ in them , sundry brief Observations must be premised ; and in them it will be necessary that we briefly declare the Original of all these things in Heaven and Earth , their Primitive Order , the Confusion that ensued thereon , with their Restitution in Christ , and his Glory thereby . GOD alone hath all being in him . Hence he gives himself that Name , I AM , Exod. 3. 14. He was eternally All ; when all things else that ever were , or now are , or shall be , were nothing . And when they are , they are no otherwise , but as they are of him , and from him , and to him , Rom. 11. 36. Moreover his Being and Goodness are the same . The Goodness of Good is the Meetness of the Divine Being to be communicative of it self in its Effects . Hence this is the first Notion of the Divine Nature , Infinite Being and Goodness in a Nature intelligent and self-subsistent . So the Apostle declares it , He that cometh unto God must believe that he is , and that he is a Rewarder , Heb. 11. 6. 2. IN this State of Infinite , Eternal Being and Goodness antecedent unto any Act of Wisdom or Power without himself , to give Existence unto other Things , God was , and is eternally in himself all that he will be , all that he can be , unto Eternity . For where there is Infinite Being and Infinite Goodness , there is Infinite Blessedness and Happiness , whereunto nothing can be added . God is always the same . That is his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 102. 27. Thou art he , always the same . All things that are , make no addition unto God , no change in his State. His Blessedness , Happiness , Self-satisfaction , as well as all other his Infinite Perfections , were absolutely the same before the Creation of any thing , whilst there was nothing but himself , as they are since he hath made all things : For the Blessedness of God consists in the ineffable mutual Inbeing of the Three holy Persons in the same Nature , with the immanent reciprocal Actings of the Father and the Son in the eternal Love and Complacency of the Spirit . Hereunto nothing can be added , herein no Change can be made by any external Work or Effect of Power . Herein doth God act in the perfect Knowledge , and perfect Love of his own Perfections unto an infinite Acquiescency therein , which is the Divine Blessedness . This gives us the true Notion of the Divine Nature antecedent unto the Manifestation of it made by any outward Effects . Infinite Being and Goodness eternally blessed in the Knowledge and Enjoyment of it self by inconceivable , ineffable , internal Actings answering the manner of its Subsistence , which is in three distinct Persons . 3. THIS Being and Goodness of God by his own Will and Pleasure , acting themselves in Infinite Wisdom and Power , produced the Creation of all things . Herein he communicated a finite , limited , dependent Being and Goodness unto other things without himself . For all Being and Goodness being , as was said , in him alone , it was necessary that the first outward Work and Effect of the Divine Nature must be the Communication of Being and Goodness into other things . Wherefore as when he had given unto every thing its Being out of nothing by the Word of his Power , saying , Let them be , and they were ; so it is said , that he looked on all that he had made , and behold , they were exceeding good , Gen. 1. last . Being and Goodness must be the first outward Effects of the Divine Nature , which being wrought by Infinite Power and Wisdom , do represent unto us the Glory of God in the Creation of all things . Infinite Being in Self-subsistence , which is necessary in the first Cause and Spring of all things ; Infinite Goodness to communicate the Effect of this Being unto that which was not , and Infinite Wisdom and Power in that Communication , are gloriously manifested therein . 4. IN this State , all things that were made , depended immediately on God himself , without the Interposition of any other Head of Influence or Rule . They had the Continuance of their Being and its Preservation , from the immediate Actings of these Properties of the Divine Nature whereby they were made ; and their Dependance on God was by Vertue of that Law , which was implanted on the Principles and Powers of their several Natures by God himself . 5. THUS in the beginning God created the Heavens and the Earth . He provided himself of two distinct Rational Families , that should depend on him according to a Law of Moral Obedience , and thereby give Glory to him ; with two distinct Habitations for them cognate unto their Nature and Use ; Heaven above , and the Earth beneath . The Earth he appointed for the Habitation of Man , which was every way suited unto the Constitution of his Nature , the Preservation of his Being , and the End of his Creation in giving Glory to God. Heaven he prepared for the Habitation of the Angels , which was suited unto the Constitution of their Nature , the Preservation of their Being , and the End of their Creation in giving Glory to God. Wherefore as Man had Power and Dominion over all things here below , and was to use them all unto the Glory of God , by which means God received Glory from them also , though in themselves bruit and inanimate ; so the Angels had the like Dominion over the Coelestial and Aetherial Bodies , wherewith God had fitted the Place of their Habitation , that through the Contemplation and Use of them , God might have a Revenue of Glory and Praise from them also . To suppose any other Race of Intellectual Creatures , besides Angels in Heaven , and Men on Earth , is not only without all Countenance from any Divine Testimony , but it disturbs and disorders the whole Representation of the Glory of God made unto us in the Scripture , and the whole Design of his Wisdom and Grace as declared therein . Intellectual Creatures not comprehended in that Government of God , and Mystery of his Wisdom in Christ , which the Scripture Reveals , are a Chimera framed in the Imaginations of some Men , scarce duly sensible of what it is to be wise unto Sobriety . 6. THIS Order of things was beautiful and comely . Hence were they all said to be exceeding good . For each of these Families had their own immediate , distinct Dependance on God. He was the immediate Head of them . There was no other common Head interposed between God and them . They were not an Head unto one another . There were no Communications unto them , but what were immediate from God himself . And their Union among themselves was in this alone , that all their Obedience did meet and center in God. So God made the Heavens and the Earth , and two distinct Families in them for himself . 7. THIS beautiful Order in it self , this Union between the two Families of God , was disturbed , broken , dissolved by the Entrance of Sin : For hereby part of the Family above , and the whole Family below , fell off from their Dependance on God , and ceasing to center in him as their Head , they fell into Variance and Enmity among themselves . For the Center of this Union and Order being removed and lost , nothing but Enmity and Confusion remained among them . Hereon to shew that its Goodness was lost , God cursed the Earth and all that was in it ; for it was put in Subjection unto Man , who was now fallen from him : Howbeit he cursed not the Heavens which were in Subjection unto the Angels , because some of them only left their Habitation ; and the Habitation of the Residue was not to be cursed for their Sakes . But Mankind was wholly gone off from God. 8. THE Angels that sinned , God utterly rejected for ever as an Example of his Severity ; the whole Race of Mankind he would not utterly cast off , but determined to recover and save a Remnant according to the Election of Grace ; which how he did it in a way of Condecency unto all his Divine Perfections , I have elsewhere declared . 9. HOWBEIT he would not restore them into their former State , so as to have again two distinct Families , each in an immediate Dependance on himself , though he left them in different and distinct Habitations , Eph. 3. 15. But he would gather them both into one , and that under a new Head , in whom the one Part should be preserved from sinning , and the other delivered from sin committed . 10. THIS then is that which the Apostle declares in these Words , To gather together in one all things which are in Heaven , and which are in Earth ; even in him . And so he again expresseth it , Col. 1. 20. To reconcile all things unto himself in him , whether they are things in Heaven , or things in Earth , all things were fallen into disorder and confusion by sin ; they were fallen off from God into variance among themselves . God would not restore them into their first Order in an immediate Dependance on his Divine Perfections . He would no longer keep them in two distinct Families ; but he would in his infinite Wisdom and Goodness gather them up into one common Head , on whom they should have their immediate Dependance , and be reconciled again among themselves . 11. THIS New Head , wherein God hath gathered up all things in Heaven and Earth into one ; one Body , one Family , on whom is all their dependance , in whom they all now consist , is Jesus Christ the Son of God incarnate , see 1 Cor. 11. 3. Eph. 1. 21 , 22 , 23. This Glory was reserved for him ; none other could be meet for it , or worthy of it , see Col. 1. 17 , 18 , 19 , 20 12. TO answer all the Ends of this New Head of Gods recollected Family , all Power in Heaven and Earth , all Fulness of Grace and Glory , is committed unto him . There is no Communication from God , no Act of Rule towards this Family , no Supply of Vertue , Power , Grace or Goodness unto Angels or Men , but what is immediately from this New Head , whereinto they are gathered . In him they all consist , on him do they depend , unto him are they subject ; in their Relation unto him doth their Peace , Union and Agreement among themselves consist . This is the Recapitulation of all things intended by the Apostle . 13. IT is true , that he acts distinctly and variously towards the two parts of the Recollected Family of Angels and Men , according as their different States and Conditions do require . For ( 1. ) We had need of a Reparation by Redemption and Grace , which the Angels had not . ( 2. ) Angels were capable of immediate Confirmation in Glory , which we are not , until we come to Heaven . Therefore ( 1. ) He assumed our Nature that it might be repaired ; which he did not the Nature of the Angels . ( 2. ) He gives us Union unto himself , by his Spirit , which exalts us into a Dignity and Honour , meet for Fellowship with them in the same Family . THIS is a brief Account of the mysterious Work of Divine Wisdom in the Recapitulation of all things in Jesus Christ ; and herein is he transcendently glorious ; or his Glory herein is far above our Comprehension : Yet some few things may be observed to direct us in the View and Contemplation of it . As , 1. HE alone was a meet and capable Subject of it . He only could bear the weight of this Glory . No meet Creature in Heaven or Earth was meet to be thus made the Head of the whole new Creation of God. In none of them could all things consist . None of them was meet to be thus in the Place of God , to have all things depend upon him , and be put in subjection unto him , so as that there should be no Communication between God and the Creation , but by and through him alone . Wherefore when the holy Ghost assigns this Glory unto him , he so describes him , as that we may discern his singular meetness for it ; as that he is the Brightness of the Fathers Glory , and the express Image of his Person , upholding all things by the Word of his Power , Heb. 1. 3. That he is the Image of the invisible God , the first born of every Creature , by whom all things were created , that are in Heaven , and that are in the Earth , visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers , all things were created by him , and for him , and he is before all things , and by him all things consist , Col. 1. 15 , 16 , 17 , 18 , 19. Such an one alone and no other was meet to bear and uphold this Glory , And the Glory of his Person is such as that it is the Blessedness of all Creatures to center in this Glory of his Office. 2. THIS is that Glory which God designed unto his only Son incarnate ; and it gives us a little View into the Glory of that Mystery , the wonderful eternal Design of God to glorifie himself in the Incarnation of Christ. God would have his eternal , his only begotten Son to be incarnate , to take our Nature on him , to be made Man. What is his Design in this incomprehensible Work of his Wisdom , Love and Power ? Indeed in the first place , it was for the Redemption of the Church , by the Sacrifice of himself and other Acts of his Mediation . But there is that which is more general and comprehensive , and wherein all the concerns of the Glory of God do center . And this was that he might gather all things into one in him , that the whole Creation , especially that which was to be eternally blessed , should have a new Head given unto it for its Sustentation , Preservation , Order , Honor and Safety . All Springs are in him , and all Streams are unto him , and in and by him unto God. Who can express the Divine Beauty , Order and Harmony of all things that are in this their Recapitulation in Christ ? The Union and Communion between Angels and Men , the Order of the whole Family in Heaven and Earth , the Communication of Life , Grace , Power , Mercy and Consolation to the Church , the Rule and Disposal of all things unto the Glory of God , do all depend hereon . This Glory God designed unto his Son incarnate , and it was the greatest , the highest that could be communicated unto him . For as the Apostle observes , All things are put in subjection unto him , he only excepted who doth ●o make them subject , that is God the Father , 1 Cor. 15. THERE is no Contemplation of the Glory of Christ that ought more to affect the Hearts of them that do believe , with Delight and Joy , than this of the Recapitulation of all things in him . One View by Faith of him in the place of God as the supream Head of the whole Creation , moving , acting , guiding and disposing of it , will bring in spiritual Refreshment unto a believing Soul. AND it will do so the more , in that it gives a glorious Representation of his Divine Nature also . For that any meer Creature should thus be an Head of Life , Motion and Power , as also of soveraign Rule , and disposal of the wh●le new Creation , with all things reduced into order thereby , is not only an impious , but a foolish Imagination . DID we live more in the Contemplation of this Glory of Christ , and of the Wisdom of God in this Recapitulation of all things in him , there is not any thing of our Duty which it would not mind us of , nor any thing of Priviledge which it would not give us a Sence of , as might easily be demonstrated . 3. IN particular , the Lord Christ is glorious herein , in that the whole Breach made on the Glory of God in the Creation by the Entrance of Sin , is hereby repaired and made up . The Beauty and Order of the whole Creation consisted in i●s dependance on God by the Obedience of the rational Part of it , Angels and Men. Thereby were the being , the goodness , the wisdom and power of God made manifest . But the Beauty of this Order was defaced , and the Manifestation of the Divine Perfections unto the glory of God eclipsed by the Entrance of Sin. But all is restored , repaired and made up in this Recapitulation of all things in one new Head Christ Jesus ; yea , the whole curious Frame of the Divine Creation is rendred more beautiful than it was before . Hence the whole of it groaneth for the Interest of each Part in this Restauration of all things . Whatever there is of Order , of Beauty , of Glory in Heaven above , or in Earth beneath , it all ariseth from this new Relation of the Creation unto the Son of God. Whatever is not gathered into one , even in him , in its place and according to its measure , is under Darkness , Disorder and the Curse . Hence the Jews have a saying , that in the days of the Messiah all things shall be healed but the Serpent , that is the Devil , and wicked Men which are as his Seed . 4. HE is glorious herein , in that he is appointed as the only means of exerting , and expressing all the Treasures of the Infinite Wisdom of God towards his Creatures . The Wisdom of God is absolutely , always and in all things Infinite . God doth not , God cannot act with more Wisdom in one thing than in another ; as in the Creation of man than in that of any inanimate Creatures . In the first Creation Infinite Wisdom was the inseparable companion of Infinite Power . How marvellous are thy works , O Lord ! in Wisdom hast thou made them all . But when the effects of this Divine Wisdom in their principal beauty and glory were defaced , greater Treasures of Wisdom were required unto their Reparation . And in this Recollection of all things in Christ did God lay them forth unto the utmost of whatever he will do in dealing with his Creatures ; so the Apostle expresseth it , Ephes. 3. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. By the Recapitulation of all things into this one head , the manifold various unsearchable Wisdom of God was made known unto the Angels themselves . They knew not before of the Design and Work of God after the Entrance of Sin. These could not comprehend the Wisdom that might repair that Loss . They knew not that Divine Wisdom had another way to take herein , at least they knew not what way that should be . But hereby the manifold Wisdom of God , his infinite Wisdom in the Treasures of it , able by various ways to attain the ends of his Glory , was made known unto them . Herein , namely , in the Recollection of all things in Christ , Divine Wisdom hath made known and represented it self in all its Stores and Treasures unto Angels and Men. In him are hid , and by him are displayed , all the treasures of Wisdom , Col. 2. 3. Herein is he glorious , and will be so to Eternity . 5. He is glorious herein , in that hereby firmness and security is communicated unto the whole new Creation . The first Creation in its Order was a curious and glorious Fabrick . But every thing depending immediately on God by vertue of the Principles of its own Nature , and the Law of its Obedience , all was brought unto a Loss by the sin of Angels and Men. But now every thing that belongs unto this new Creation , even every Believer in the World as well as the Angels in Heaven being gathered together in this one Head , the whole and all , and every part and member of it , even every particular Believer are secured from Ruine , such as befel all things before . In this New Head they have an indissoluble Consistency . BUT manum de Tabula . I shall insist on no more Instances of this Nature which plentifully offer themselves in the Scripture unto us . For who can declare this glory of Christ ? Who can speak of these things as he ought ? I am so far from designing to set forth the whole of it , that I am deeply sensible how little a Portion I can comprehend of the least part of it . Nor can I attain unto any Satisfaction in these Meditations , but what Issue in an humble Admiration . CHAP. XII . Differences between our beholding the Glory of Christ by Faith in this World , and by sight in Heaven . The first of them explained . WE walk here by faith , and not by sight , 2 Cor. 5. 7. That is , in the Life of God , in our walking before him , in the whole of our Obedience therein , we are under the Conduct and Influence of Faith and not of Sight . Those are the two spiritual Powers of our Souls ; by the one whereof , we are made Partakers of Grace , Holiness and Obedience in this Life ; and by the other of eternal Blessedness and Glory . BOTH these , namely , Faith and Sight , the one in this Life , the other in that which is to come , have the same immediate Object . For they are the Abilities of the Soul to go forth unto , and to embrace their Object . Now this Object of them both , is the Glory of Christ , as hath been declared , as also what that glory is , and wherein it doth consist ; wherefore my present Design is to enquire into the difference that is between our beholding of the Glory of Christ in this World by Faith , and the Vision which we shall have of the same Glory hereafter . THE latter of these is peculiarly intended in that Prayer of our Lord Jesus Christ for his Disciples , Joh. 17. 24. Father I will that they also whom thou hast given me , may be with me where I am , that they may behold my Glory which thou hast given me . But I shall not distinctly insist upon it , my design being another way , respecting principally the Work of God in this Life , and the Priviledges which we enjoy thereby : Yet I shall now take a short Prospect of that also ; not absolutely , but in the Differences that are between Faith and Sight , or the View which we have of the glory of Christ in this World by Faith , and that which they enjoy by Vision who are above ; the Object of them both being adequately the same . BUT herein also , I shall have respect only unto some of those things which concern our Practise , or the present immediate Exercise of Faith. For I have elsewhere handled at large the State of the Church above , or that of present glory ; giving an account of the Administration of the Office of Christ in Heaven , his Presence among the glorified Souls , and the Adoration of God under his Conduct : I have also declared the Advantage which they have by being with him , and the Prospect they have of his glory . Therefore these things must here be only touched on : THESE Differences may be referred unto two heads . ( 1. ) Those which arise from the different Natures and Actings of those Means and Instruments whereby we apprehend this glory of Christ , namely , Faith and Vision . And ( 2. ) Those that arise from the different Effects produced by them . Instances in each kind shall be given . 1. THE View which we have of the glory of Christ by Faith in this World , is obscure , dark , inevident , reflexive . So the Apostle declares , 1 Cor. 13. 12. Now we see through a Glass darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Through or by a Glass in a Riddle , a Parable , a dark Saying . There is a double figurative Limitation put upon our View of the glory of Christ , taken from the two ways of our Perception of what we apprehend , namely , the Sight of things , and the hearing of Words . THE first is , that we have this View not directly , but reflexively , and by way of a Representation , as in a Glass . For I take the Glass here , not to be Optical , or a Prospective which helps the Sight , but a Speculum , or a Glass which reflects an Image of what we do behold . It is a Sight like that which we have of a Man in a Glass , when we see not his Person or Substance , but an Image or Representation of them only , which is imperfect . The Shadow or Image of this glory of Christ is drawn in the Gospel , and therein we behold it as the Likeness of a Man represented unto us in a Glass ; and although it be obscure and imperfect in comparison of his own real , substantial glory , which is the Object of Vision in Heaven ; yet is it the only Image and Representation of himself , which he hath left , and given unto us in this World. That woful cursed Invention of framing Images of him out of Stocks and Stones however adorned , or Representations of him by the Art of painting , are so far from presenting unto the Minds of Men any thing of his real glory , that nothing can be more effectual to divert their Thoughts and Apprehensions from it . But by this figurative Expression of seeing in a Glass , the Apostle declares the comparative Imperfection of our present View of the glory of Christ. BUT the Allusion may be taken from an Optick Glass or Tube also , whereby the sight of the Eye is helped in beholding things at a great distance . By the aid of such Glasses Men will discover Stars or heavenly Lights , which by reason of their distance from us , the Eye of it self is no way able to discern . And those which we do fee , are more fully represented , though remote enough from being so , perfectly . Such a Glass is the Gospel , without which we can make no discovery of Christ at all , but in the use of it , we are far enough from beholding him in the just dimensions of his glory . AND he adds another intimation of this Imperfection , in an Allusion unto the way whereby things are proposed and conveyed unto the Minds and Apprehensions of Men : Now this is by Words . And these are either plain , proper and direct , or dark , figurative and parabolical : And this latter way makes the Conception of things to be difficult and imperfect ; and by reason of the imperfection of our View of the glory of Christ by Faith in this World , the Apostle saith , it is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Riddle . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalmist calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darksaying , Psal. 78. 2. BUT here it must be observed , that the description and Representation of the Lord Christ and his glory in the Gospel , is not absolutely , or in it self either dark or obscure . Yea , it is perspicuous , plain and direct . Christ is therein evidently set forth crucified , exalted , glorified . But the Apostle doth not here discourse concerning the Way or Means of the Revelation of it unto us , but of the Means or Instrument whereby we comprehend that Revelation . This is our Faith , which as it is in us , being weak and imperfect , we comprehend the Representation that is made unto us of the Glory of Christ , as Men do the sence of a dark Saying , a Riddle , a Parable , that is , imperfectly , and with difficulty . ON the account hereof we may say at present , How little a portion is it that we know of him ? as Job speaks of God , Chap. 26. 14. How imperfect are our Conceptions of him ? How weak are our Minds in their Management ? There is no part of his glory that we can fully comprehend . And what we do comprehend ( as there is a Comprehension in Faith , Eph. 3. 18. ) we cannot abide in the steady contemplation of . For ever blessed be that Soveraign Grace , whence it is that he who commanded the light to shine out of darkness , hath shined into our hearts to give us the light of the knowledge of his own Glory in the face of Jesus Christ , and therein of the glory of Christ himself ; that he hath so revealed him unto us , as that we may love him , admire him and obey him ; but constantly , steadily , and clearly to behold his glory in this life we are not able , for we walk by Faith and not by Sight . HENCE our sight of him here , is as it were by Glances liable to be clouded by many interpositions . Behold he standeth behind the wall , he looketh forth at the windows , shewing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourishing ) himself at the lattess , Cant. 2. 9. Th●re is a great Interposition between him and us , as a Wall ; and the means of the discovery of himself unto us , as through a Window and Lattess , include a great instability and imperfection in our view and Apprehension of him . There is a Wall between him and us , which yet he standeth behind . Our present mortal state is this Wall , which must be demolished before we can see him as he is . In the mean time he looketh through the Windows of the ordinances of the Gospel . He gives us sometimes , when he is pleased to stand in those Windows , a view of himself ; but it is imperfect , as is our sight of a man through a Window . The appearances of him at these Windows are full of refreshment unto the souls of them that do believe . But our view of them is imperfect , transient , and doth not abide : We are for the most part quickly left to bemoan what we have lost . And then our best is but to cry ; As the hart panteth after the water-brook , so panteth my soul after thee , O God ; my soul thirsteth for God , for the living God , when shall I come and appear before thee ? When wilt thou again give me to see thee , tho but as through the Windows ? Alas what distress do we oftentimes sit down in , after these views of Christ and his Glory ! But he proceeds further yet ; and flourishes himself through the lattesses . This displaying of the glory of Christ called the flourishing 〈◊〉 himself , is by the promises of the Gospel as they are explained in the ministry of the word . In them are represented unto us the desirable beauties and glories of Christ ; how precious , how amiable is he as represented in them ? How are the Souls of Believers ravished with the views of them ? Yet is this discovery of him also but as through a Lattess . We see him but by parts , unsteadily and unevenly . SUCH I say is the sight of the glory of Christ which we have in this world by Faith. It is dark , it is but in part . It is but weak , transient , imperfect , partial . It is but little that we can at any time discover of it ; it is but a little while , that we can abide in the contemplation of ●hat we do discover , rara hora , brevis mora . Sometimes it is unto us as the Sun when it is under a Cloud , we cannot perceive it . When he hideth his face , who then can behold him ? As Job speaks , so may we , Behold I go forward , but he is not there : and backward , but I canno● perceive him ; on the left hand , where he doth work , but I cannot behold him ; he hideth himself on the right hand , that I cannot see him , chap. 23 8 , 9. Which way soever we turn our selves , and what duties soever we apply our selves unto , we can obtain no distinct view of his glory . Yet on the other hand , it is sometimes as the Sun when it shines in its brightness , and we cannot bear the rays of it . In infinite condescention he says unto his Church , Turn away thine eyes from me , for they have overcome me , Cant. 6. 5. As if he could not bear that overcoming affectionate love , which looks through the eyes of the Church in its acting of Faith on him . Ah! How much more do we find our souls overcome with his love , when at any he is pleased to make any clear discoveries of his glory unto us ! LET us now on the other hand , take a little Consideration of that Vision ▪ which we shall have of the same Glory in Heaven , that we may compare them together . VISION or the sight which we shall have of the glory of Christ in Heaven , is immediate , direct , intuitive , and therefore steady , even and constant : And it is so on a double Account . ( 1. ) Of the Object which shall be proposed unto us . ( 2. ) Of the Visivé Power or faculty wherewith we shall be endued ; from the imperfection of both which in this World , ariseth the imperfection of our view of the glory of Christ by faith , as hath been declared . 1. THE Object of it will be real and substantial . Christ himself in his own person with all his glory , shall be continually with us , before us , proposed unto us . We shall no longer have an Image , a Representation of him , such as is the delineation of his Glory in the Gospel . We shall see him , saith the Apostle , face to face ; 1 Cor. 13. 12. which he opposeth unto our seeing him darkly as in a glass , which is the utmost that faith can attain to . We shall see him as he is , 1 Joh. 3. 2 , not as now in an imperfect description of him . As a man sees his neighbour when they stand and converse together face to face ; So shall we see the Lord Christ in his glory , and not as Moses who had only a transient sight of some parts of the Glory of God , when he caused it to pass by him . THERE will be use herein , of our bodily eyes , as shall be declared . For as Job says , in our Flesh shall we see our Redeemer , and our eyes shall behold him , Chap. 19. 25 , 26 , 27. That corporeal sence shall not be restored unto us , and that glorified above what we can conceive , but for this great use of the eternal beholding of Christ and his Glory . Unto whom it is not a matter of rejoycing , that with the same eyes wherewith they see the tokens and signs of him in the Sacrament of the Supper , they shall behold himself immediately , in his own person . But principally , as we shall see immediately , this vision is intellectual . It is not therefore the meer Human Nature of Christ , that is the object of it , but his Divine Person as that nature subsisteth therein . What is that perfection which we shall have ( for that which is perfect must come and do away that which is in part ) in the comprehension of the hypostatical Vnion , I understand not ; but this I know , that in the immediate beholding of the Person of Christ , we shall see a glory in it a thousand times above what here we can conceive . The excellencies of Infinite Wisdom , Love and Power therein , will be continually before us . And all the glories of the Person of Christ , which we have before weakly and faintly enquired into , will be in our sight for evermore . HENCE the ground and cause of our Blessedness is , that we shall be ever with the Lord , 1 Thes. 4. 17. As himself prays , that we may be with him where he is , to behold his glory : Here we have some dark views of it , we cannot perfectly behold it , until we are with him where he is . Thereon our sight of him will be direct , intuitive , and constant . THERE is a glory , there will be so subjectively in us in the beholding of this glory of Christ , which is at present incomprehensible . For it doth not yet appear what we our selves shall be , 1 John , 3. 2. Who can declare what a glory it will be in us to behold this Glory of Christ ? And how excellent then is that glory of Christ it self ? THIS immediate sight of Christ , is that which all the Saints of God in this life do breath and pant after . Hence are they willing to be dissolved , or desire to depart , that they may be with Christ , which is best for them , Phil. 1. 23. They chuse to be absent from the body and present with the Lord , 2 Cor. 5. 8. Or that they may enjoy the inexpressibly longed for sight of Christ in his glory . Those who do not so long for it , whose souls and minds are not frequently visited with earnest desires after it , unto whom the thoughts of it are not their relief in Trouble , and their chiefest Joy , are carnal , blind , and cannot see afar off . He that is truly spiritual , entertains and refresheth himself with thoughts hereof continually . 2. IT will be so from that Visive Power or faculty of beholding the Glory of Christ , which we shall then receive . Without this we cannot see him as he is . When he was transfigured in the Mount , and had on his Human Nature some reflections of his Divine Glory , his Disciples that were with him , were rather amazed , than refreshed by it . Mat. 17. 4. They saw his glory , but spake thereon they knew not what , Luk. 9. 30 , 33. And the reason hereof was because no man in this life can have a Visive Power , either spiritual , or corporeal , directly and immediately to behold the real Glory of Christ. SHOULD the Lord Jesus appear now to any of us in his Majesty and Glory , it would not be unto our edification nor consolation . For we are not meet nor able , by the Power of any Light or Grace that we have received , or can receive , to bear the immediate appearance and representation of them . His beloved Apostle John had leaned on his bosom probably many a time in this life , in the intimate familiarities of love : But when he afterwards appeared unto him in his Glory , he fell at his feet as dead , Rev. 1. 17. And when he appeared unto Paul , all the account he could give thereof , was , that he saw a light from Heaven above the brightness of the Sun , whereon he and all that were with him , fell to the ground , Act. 26. 13 , 14. AND this was one Reason why in the days of his Ministry here on earth , his Glory was vailed with the infirmities of the flesh , and all sorts of sufferings , as we have before related . The Church in this life is no way meet , by the Grace which it can be made partaker of , to converse with him in the immediate manifestations of his Glory . AND therefore those who dream of his Personal Reign on the earth before the day of Judgment , unless they suppose that all the Saints shall be perfectly glorified also ( which is only to bring down Heaven to the Earth for a while , to no purpose ) provide not at all for the edification or consolation of the Church . For no present grace advanced unto the highest degree whereof in this World it is capable , can make us meet for an immediate converse with Christ in his unvailed Glory . How much more abominable is the folly of men , who would represent the Lord Christ in his present Glory by Pictures and Images of him ? When they have done their utmost with their burnished Glass and Guildings , an eye of flesh cannot only behold it , but if it be guided by reason , see it contemptible and foolish . But the true Glory of Christ neither inward nor outward sight can bear the rays of in this life . THE dispensation which we are meet for is only that of his presence with us by his Spirit . We know him now no more after the flesh , 2 Cor. 5. 16. We are advanced above that way and means of the knowledge of him by the fleshly carnal Ordinances of the Old Testament . And we know him not according unto that bodily presence of his , which his Disciples enjoyed in the days of his flesh . We have attained somewhat above that also . For such was the nature of his Ministry here on earth , that there could not be the promised dispensation of the spirit until that was finished . Therefore he tells his Disciples that it was expedient for them that he should go away and send the spirit to them , John. 16. 7. Hereon they had a clearer view of the Glory of Christ , than they could have by beholding him in the flesh . This is our spiritual posture and condition . We are past the knowledge of him according to the flesh ; we cannot attain nor receive the sight of him in Glory ; but the life which we now lead , is by the Faith of the Son of God. I SHALL not here enquire into the nature of this vision , or the power and ability which we shall have in Heaven to behold the Glory of Christ. Some few things may be mentioned , as it relates unto our Minds and our Bodies also after the Resurrection . 1. FOR the Mind , it shall be perfectly freed from all that Darkness , Unsteadiness , and other Incapacities , which here it is accompanied with ; and whereby it is weakened , hindred and obstructed in the Exercise of Faith. And they are of two sorts . First , such as are the remainders of that depravation of our Natures , which came upon us by sin . Hereby our Minds became wholly vain , dark , and corrupt , as the Scripture testifieth , utterly unable to discern spiritual things in a due manner . This is so far cured and removed in this Life by Grace , as that those who were darkness , do become light in the Lord , or are enabled to live unto God under the Conduct of a new spiritual Light communicated unto them . But it is so cured and removed in part only , it is not perfectly abolished . Hence are all our remaining Weaknesses and Incapacities in discerning things spiritual and eternal , which we yet groan under , and long for deliverance from . No Footsteps , no Scars or Marks that ever it had place in our Minds shall abide in glory , Ephes. 5. 27. Nothing shall weaken , disturb , or incapacitate our Souls , in acting all their Powers unimpeded by Vanity , Diversions , Weakness , Inability , upon their proper Objects . The Excellency hereof in universal Liberty and Power , we cannot here comprehend : Nor can we yet conceive the Glory and Beauty of those immixed spiritual actings of our Minds , which shall have no Clog upon them , no Encumbrance in them , no Alloy of Dross accompanying of them . One pure Act of spiritual Sight in discerning the Glory of Christ , one pure Act of Love in cleaving unto God , will bring in more Blessedness and Satisfaction into our Minds , than in this World we are capable of . 2. THERE is an Incapacity in our Minds , as unto their Actings on things spiritual and eternal , that is meerly natural from the Posture wherein they are , and the Figure which they are to make in this Life . For they are here cloathed with Flesh , and that debased and corrupted . Now in this State , though the Mind act its Conceptions by the Body as its Organ and Instrument : Yet is it variously streightned , encumbred and impeded in the exercise of its native Powers , especially towards things heavenly , by this Prison of the Flesh , wherein it is immured . There is an Angelical Excellency in the pure Actings of the Soul , when delivered from all material Instruments of them ; or when they are all glorified and made suitable helps in its utmost spiritual Activity . How and by what degrees our Minds shall be freed from these Obstructions in their beholding the glory of Christ , shall be afterwards declared . 2. AGAIN , a new light , the light of Glory shall be implanted in them . There is a Light in Nature , which is the Power of a Man to discern the things of Man. An Ability to know , perceive and judge of things natural . It is that Spirit of a Man which is the Candle of the Lord , searching all the inward parts of the belly , Prov. 20. 27. BUT by the light hereof no man can discern spiritual things in a due manner , as the Apostle declares , 1 Cor. 2. 11 , 12 , 13 , 14 , 15. Wherefore God gives a superior , a supernatural Light , the Light of Faith and Grace , unto them whom he effectually calls unto the knowledge of himself by Jesus Christ. He shines into their hearts to give them the knowledge of his Glory in the face of his dear Son. Howbeit this new Light doth not abolish , blot out , or render useless the other Light of Nature , as the Sun when it riseth extinguisheth the Light of the Stars : But it directs it , and rectifies it , as unto its principle , object and end . Yet is it in its self , a Light quite of another Nature . But he who hath only the former Light , can understand nothing of it , because he hath no Taste or Experience of its Power and Operations . He may talk of it , and make Enquiries about it , but he knows it not . NOW we have received this Light of Faith and Grace , whereby we discern spiritual things , and behold the glory of Christ in the Imperfect manner before described . But in Heaven there shall be a superadded light of Glory , which shall make the Mind it self shine as the Firmament , Dan. 12. 3. I shall only say three things of it . ( 1. ) That as the Light of Grace doth not destroy or abolish the Light of Nature , but rectifie and improve it ; so the Light of Glory shall not abolish or destroy the Light of Faith and Grace , but by incorporating with it , render it absolutely perfect . ( 2. ) That as by the Light of Nature , we cannot clearly comprehend the true Nature and Efficacy of the Light of Grace , because it is of another Kind , and is seen only in its own Light ; so by the Light of Grace we cannot absolutely comprehend this Light of Glory , being of a peculiar Kind and Nature , seen perfectly only by its own Light. It doth not appear what we shall be . ( 3. ) That this is the best Notion we can have of this Light of Glory , that in the first Instance of its Operation , it perfectly transforms the Soul into the Image and Likeness of Christ. THIS is the progress of our nature unto its Rest and Blessedness . The principles remaining in it concerning Good and Evil , with its practical convictions , are not destroyed , but improved by grace ; as its blindness , darkness and enmity to God , are in part taken away . Being renewed by Grace , what it receives here of spiritual Life and Light , shall never be destroyed but be perfected in Glory . Grace renews Nature ; Glory perfects Grace ; and so the whole Soul is brought unto its rest in God. We have an Image of it in the blind Man whom our Saviour cured , Mark 8. 22 , 23 , 24. He was absolutely blind , born so , no doubt . Upon the first touch his Eyes were opened , and he saw but very obscurely ; he saw men walking like Trees . But on the second he saw all things clearly . Our minds in themselves are absolutely blind . The first visitation of them by Grace , gives them a sight of things spiritual , heavenly and eternal , but it is obscure and unsteady . The sight of Glory makes all things clear and evident . 2ly ; THE body as glorified , with its senses , shall have its use and place herein . After we are cloathed again with our flesh , we shall see our Redeemer with our Eyes . We know not here what power and spirituality there will be in the acts of our glorified Bodies . Such they will be , as shall bear a part in eternal Blessedness . Holy Stephen , the first Martyr , took up somewhat of Glory by Anticipation before he died . For when he was brought to his Tryal before the Council , all that sate therein looking stedfastly on him , saw his face as the face of an Angel , Act. 6. 15. He had his Transfiguration , according unto his measure , answerable unto that of our Blessed Saviour in the Mount. And by this initial Beam of Glory , he received such a piercing vivacity and edge on his bodily eyes , that through all those inconceivable distances between the earth and the residence of the Blessed , he looked stedfastly into Heaven , and saw the glory of God , and Jesus standing at the right hand of God , Act. 7. 55 , 56. Who then can declare what will be the power and acting of this sense of sight when perfectly glorified ; or what sweetness and refreshment may be admitted into our Souls thereby ? IT was a priviledge ( who would not have longed to partake of it ? ) to have seen him with our bodily eyes in the days of his flesh , as did the Apostles and other his Disciples . Howbeit he was not then glorified himself in the manifestation of his Glory ; nor they who saw him , in the change or transformation of their nature . How great this privilenge was , himself declares unto those that so saw him , Mat. 13. 17. Verily I say unto you , that many Prophets and righteous Men have desired to see those things which ye see ; whereunto we shall speak immediately . And if this were so excellent a priviledge , as that we cannot but congratulate them by whom it was enjoyed , how excellent , how glorious will it be , when with these eyes of ours , gloriously purified and strengthned beyond those of Stephen , we shall behold Christ himself immediately in the fulness of his Glory ! He alone perfectly understands the greatness and excellency hereof , who prayed his Father that those who believe in him , may be where he is , so to behold his Glory . THESE are some of the grounds of this first difference between our beholding the Glory of Christ by Faith here , and by immediate Vision hereafter . Hence the one is weak , imperfect , obscure , reflexive ; the other direct , immediate , eaven and constant ; and we may stay a little in the contemplation of these things . THIS view of the Glory of Christ which we have now spoken unto , is that which we are breathing and panting after ; that which the Lord Christ prays that we may arrive unto ; that which the Apostle testifies to be our best ; the best thing , or state , which our nature is capable of , that which brings eternal rest and satisfaction unto our Souls . HERE our Souls are burthened with innumerable Infirmities , and our Faith is clogged in its Operations by Ignorance and Darkness . This makes our best estate and highest attainments to be accompanied with groans for deliverance . We which have received the first fruits of the spirit , even we our selves groan withing our selves , waiting for the Adoption , even the redemption of the body , Rom. 8. 23. Yea , whilst we are in this Tabernacle , we groan earnestly as being burthened , because we are not absent from the body , and present with the Lord , 2 Cor. 5. 2 , 4 , 8. The more we grow in Faith , and Spiritual Light , the more sensible are we of our present burthens , and the more vehemently do we groan for deliverance into the perfect liberty of the Sons of God. This is the posture of their minds who have received the first fruits of the Spirit , in the most eminent degree . The nearer any one is to Heaven , the more earnestly he desires to be there , because Christ is there . For the more frequent and steady are our views of him by faith , the more do we long and groan for the removal of all obstructions and interpositions in our so doing . Now groaning is a vehement desire mixed with sorrow , for the present want of what is desired . The desire hath sorrow , and that sorrow hath joy and refreshment in it ; like a shower that falls on a Man in a Garden in the Spring ; it wets him , but withall refresheth him with the Savor it causeth in the Flowers and Herbs of the Garden , where he is . And this groaning , which when it is constant and habitual , is one of the choicest effects of Faith in this life , respects what we would be delivered from , and what we would attain unto . The first is expressed , Rom. 7. 24. The other in the places now mentioned . And this frame with an intermixture of some sighs from weariness by the troubles , sorrows , pains , sicknesses of this life , is the best we can here attain unto . ALAS ! we cannot here think of Christ , but we are quickly ashamed of , and troubled at our own thoughts : So confused are they , so unsteady , so imperfect . Commonly they issue in a groan or a sigh ; Oh when shall we come unto him ? when shall we be ever with him ? when shall we see him as he is ? And if at any time he begins to give more than ordinary evidences and intimations of his Glory and Love unto our Souls , we are not able to bear them , so as to give them any abiding residence in our Minds . But ordinarily , this trouble and groaning is amongst our best attainments in this World , a trouble which , I pray God , I may never be delivered from , until deliverance do come at once from this state of mortality . Yea the good Lord encrease this trouble more and more in all that believe . THE heart of a believer affected with the Glory of Christ , is like the Needle touched with the Loadstone . It can no longer be quiet , no longer be satisfied in a distance from him . It is put into a continual motion towards him . The motion indeed is weak and tremulous . Pantings , breathings , sighings , groanings , in prayer , in meditations , in the secret recesses of our Minds , are the life of it . However it is continually pressing towards him . But it obtains not its point , it comes not to its center and rest in this World. BUT now above , all things are clear and serene ; all plain and evident in our beholding the Glory of Christ ; we shall be ever with him , and see him as he is . This is Heaven , this is Blessedness , this is Eternal Rest. THE Person of Christ in all his Glory shall be continually before us ; and the eyes of our understandings shall be so gloriously illuminated , as that we shall be able steadily to behold and comprehend that Glory . BUT alas ! here at present our Minds recoil , our Meditations fail , our Hearts are overcome , our Thoughts confused , and our Eyes turn aside from the Lustre of this Glory ; nor can we abide in the Contemplation of it . But there , an immediate , constant view of it , will bring in everlasting refreshment and joy unto our whole Souls . THIS beholding of the Glory of Christ given him by his Father , is indeed subordinate unto the ultimate vision of the essence of God. What that is we cannot well conceive ; only we know that the pure in heart shall see God. But it hath such an immediate connexion with it , and subordination unto it , as that without it we can never behold the face of God , as the objective blessedness of our Souls . For he is and shall be to eternity , the only means of Communication between God and the Church . AND we may take some Direction in our looking into and longing after this perfect view of the Glory of Christ , from the example of the Saints under the Old Testament . The sight which they had of the Glory of Christ , for they also saw his Glory through the obscurity of its Revelation , and its being vailed with types and shadows , was weak and imperfect in the most illuminated believers , much inferior unto what we now have by faith , through the Gospel . Yet such it was , as encouraged them to enquire and search diligently into what was revealed , 1 Pet. 1. 10 , 11. Howbeit their discoveries were but dark and confused , such as Men have of things at a great distance , or in a Land that is very far off , as the Prophet speaks , Isa. 33. 16. And the continuance of this Vail on the Revelation of the Glory of Christ , whilst a Vail of Ignorance and Blindness was upon their Hearts and Minds , proved the ruin of that Church in its Apostacy , as the Apostle declares , 2 Cor. 3. 7 , 13 , 14. This double vail ( the covering covered , the vail vailed ) God promised to take away , Isa. 25. 7. And then shall they turn to the Lord , when they shall be able clearly to behold the Glory of Christ , 2 Cor. 3. 16. BUT this caused them who were real Believers among them , to desire , long , and pray for the removal of these Vails , the Departure of those shadows , which made it as Night unto them in comparison of what they knew would appear , when the Sun of Righteousness should arise with healing in his Wings . They thought it long ere the day did break , and the shadows flee away , Cant. 2. 17. Chap. 4. 6. There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks , Rom. 8. 19. A thrusting forth of the head with desire and expectation of the exhibition of the Son of God in the flesh , and the accomplishment of all divine promises therein . Hence he was called the Lord whom they sought and delighted in , Mal. 3. 1. AND great was the spiritual Wisdom of believers in those days . They rejoyced and gloried in the Ordinances of Divine Worship which they did enjoy . They looked on them as their chiefest priviledge , and attended unto them with diligence , as an effect of Divine Wisdom and Love , as also because they had a shadow of good things to come . But yet at the same time they longed and desired that the time of Reformation were come , wherein they should all be removed ; that so they might behold and enjoy the good things signified by them . And those who did not so , but rested in , and trusted unto their present Institutions , were not accepted with God. Those who were really illuminated did not so , but lived in constant desires after the revelation of the whole Mystery of the Wisdom of God in Christ , as did the Angels themselves , 1 Pet. 1. 3. Ephes. 3. 9 , 10. IN this frame of heart and suitable actings of their Souls , there was more of the power of true faith and love than is found among the most at this day . They saw the promises afar o●● , and were perswaded of them , and imbraced them , Heb. 11. 13. They reached out the arms of their most intent Affections , to embrace the Things that were promised . We have an instance of this frame in Old Simeon , who so soon as he had taken the Child Jesus in his Arms , cryed out , Now Lord , let me depart , now let me dye , this is that which my Soul hath longed for , Luk. 2. 28 , 29. OUR present darkness and weakness in beholding the Glory of Christ , is not like theirs . It is not occasioned by a vail of Types and Shadows cast on it by the Represen●ative Institutions of it ; It doth not arise from the want of a clear Doctrinal Revelation of the Person and Office of Christ ; But as was before declared , it proceedeth from two other Causes . First from the nature of Faith it self in comparison of Vision . It is not able to look directly into this excellent Glory , nor fully to comprehend it . Secondly , from the way of its proposal , which is not substanti●● of the thing it self , but only of an Image of it , as in a Glass . But the light , the view of the Glory of Christ , which we shall have in Heaven , is much more above that which we now enjoy by the Gospel , than what we do , or may so enjoy , is above what they have attained under their Types and Shadows . There is a far greater distance between the Vision of Heaven , and the sight which we have now by faith , than is between the sight which we now have , and what they had under the Old Testament . Heaven doth more excell the Gospel-State , than that State doth the Law. Wherefore , if they did so pray , so long for , so desire the removal of their Shadows and Vails , that they might see what we now see , that they might so behold the Glory of Christ , as we may behold it in the Light of the Gospel ; how much more should we , if we have the same Faith with them , the same Love ( which neither will nor can be satisfied without perfect fruition ) long and pray for the removal of all Weakness , of all Darkness and In●erposition , that we may come unto that immediate beholding of his Glory , which he so earnestly prayed , that we might be brought unto . To sum up briefly what hath been spoken . There are three things to be considered concerning the Glory of Christ , three degrees in its manifestation ; The Shadow , the perfect Image , and the Substance it self . Those under the Law had only the shadow of it , and of the things that belong unto it , they had not the perfect Image of them , Heb. 10. 1. Under the Gospel we have the perfect Image , which they had not ; or a clear compleat revelation and declaration of it presenting it unto us as in a glass : But the enjoyment of these things in their Substance is referred for Heaven ; we must be where he is , that we may behold his Glory . Now there is a greater difference and distance between the real substance of any thing , and the most perfect image of it , than there is between the most perfect image , and the lowest shadow of the same thing . If then they longed to be freed from their state of Types and Shadows , to enjoy the Representation of the Glory of Christ in that Image of it , which is given us in the Gospel ; much more ought we to breath and pant after our deliverance from beholding it in the Image of it , that we may enjoy the Substance it self . For whatever can be manifest of Christ on this side Heaven , it is granted unto us for this end , that we may the more fervently desire to be present with him . AND as it was their Wisdom and their Grace to rejoyce in the Light they had , and in those typical Administrations of Divine Worship which shadowed out the Glory of Christ unto them , yet did always pant after that more excellent Light and full Discovery of it , which was to be made by the Gospel ; So it will be ours also , thankfully to use and improve the Revelations which we enjoy of it , and those Institutions of Worship , wherein our Faith is assisted in the view thereof ; yet so as continually to breath after that perfect , that glorifying sight of it , which is reserved for Heaven above . AND may we not a little examine our selves by these things ? Do we esteem this pressing towards the perfect view of the Glory of Christ to be our Duty , and do we abide in the performance of it ? If it be otherwise with any of us , it is a signal evidence that our Profession is Hypocritical . If Christ be in us , he is the hope of Glory in us ; and where that hope is , it will be active in desires of the things hoped for . Many love the World to well , and have their minds too much filled with the things of it , to entertain desires of speeding through it unto a state wherein they may behold the Glory of Christ. They are at home , and are unwilling to be absent from the body , tho to be present with the Lord. They hope it may be that such a season will come at one time or another , and then it will be the best they can look for when they can be here no more . But they have but a little sight of the Glory of Christ in this World by Faith , if any at all , who so little , so faintly desire to have the immediate sight of it above . I cannot understand how any Man can walk with God as he ought , or hath that Love for Jesus Christ which true Faith will produce , or doth place his Refreshments and Joy in spiritual things , in things above , that doth not on all just occasions , so meditate on the Glory of Christ in Heaven as to long for an admittance into the immediate sight of it . OUR Lord Jesus Christ alone perfectly understood wherein the Eternal Blessedness of them that believe in him , doth consist . And this is the sum of what he prays for with respect unto that end ; namely , that we may be where he is to behold his Glory . And is it not our Duty to live in a continual desire of that which he prayed so earnestly that we might attain ? If in our selves , we as yet apprehend but little of the Glory , the Excellency , the Blessedness of it , yet ought we to repose that confidence in the Wisdom and Love of Christ , that it is our best , infinitely better than any thing we can enjoy here below . UNTO those who are inured unto those Contemplations , they are the salt of their Lives , whereby every thing is condited and made savory unto them , as we shall shew afterwards . And the want of spiritual diligence herein , is that which hath brought forth a negligent , careless , wordy profession of Religion , which countenancing it self with some outward Duties , hath lost out of it , the power of Faith and Love in their principal Operations . Hereby many deceive their own Souls , Goods , Lands , Possessions , Relations , Trades , with secular Interests in them , are the things whose Image is drawn on their Minds , and whose Characters are written on their Foreheads , as the Titles whereby they may be known . As believers beholding the Glory of Christ in the blessed Glass of the Gospel , are changed into the same Image and Likeness by the Spirit of the Lord ; so these Persons beholding the Beauty of the World , and the Things that are in it , in the cursed Glass of Self-love , they are in their minds changed into the same Image . Hence perplexing Fears , vain Hopes , empty Embraces of perishing things , fruitless desires , earthly , carnal designs , cursed , self-pleasing Imaginations , feeding on and being fed by the Love of the World and self , do abide and prevail in them . But we have not so learned Christ Jesus . CHAP. XIII . The second Difference between our beholding the Glory of Christ by Faith in this World , and by Sight in Heaven . FAITH is the Light wherein we behold the Glory of Christ in this World. And this in its own Nature , as unto this great End , is weak and imperfect , like weak Eyes , that cannot behold the Sun in its Beauty . Hence our sight of it differs greatly from what we shall enjoy in Glory , as hath been declared . But this is not all ; it is frequently hindred and interrupted in its Operations , or it loseth the view of its object by one means or other . As he who sees any thing at a great distance , sees it imperfectly ; and the least interposition or motion takes it quite out of his sight . So is it with our Faith in this matter ; whence sometimes we can have little , sometimes no sight at all of the Glory of Christ by it . And this gives us , as we shall see , another Difference between Faith and Sight . NOW although the consideration hereof may seem a kind of Diversion from our present Argument , yet I choose to insist upon it , that I may evidence the Reasons whence it is that many have so little experience of the things whereof we have treated , that they find so little of Reallity or Power in the exercise of this Grace , or the performance of this Duty . For it will appear in the issue , that the whole defect is in themselves ; the truth it self insisted on , is great and efficacious . 1. WHILST we are in this life , the Lord Christ is pleased in his Sovereign Wisdom sometimes to withdraw , and as it were , to hide himself from us . Then do our Minds fall into Clouds and Darkness ; Faith is at a loss , we cannot behold his Glory ; yea , we may seek him , but cannot find him . So Job complains as we observed before . Behold , I go forward , but he is not there , and backward , but I cannot perceive him : on the left hand where he doth work , but I cannot behold him : he hideth himself on the right hand , that I cannot see him . Chap. 23. 8 , 9. Which way soever I turn my self , whatever are my endeavours , in what way or work of his own , I seek him , I cannot find him , I cannot see him , I cannot behold his Glory . So the Church also complains ; Verily thou art a God that hidest thy self , O God of Israel the Saviour , Isa. 45. 15. And the Psalmist , How long Lord wilt thou hide thy self for ever ? Psal. 89. 46. This hiding of the face of God , is the hiding of the shining of his Glory in the face of Christ Jesus , and therefore of the Glory of Christ himself , for it is the Glory of Christ to be the Representative of the Glory of God. The Spouse in the Canticles is often at a loss and herein , bemoans her self that her Beloved was withdrawn , that she could neither find him , nor see him , Chap. 3. 1 , 2. Chap. 5. 6. MEN may retain their Notions concerning Christ , his Person , and his Glory . These cannot be blotted out of their Minds , but by Heresie or obdurate Stupidity . They may have the same Doctrinal Knowledge of him with others ; but the sight of his Glory doth not consist therein ; They may abide in the outward performance of Duties towards him , as formerly ; but yet all this while as unto the especial gracious Communications of himself unto their Souls , and as unto a chearful refreshing view of his Glory , He may withdraw and hide himself from them . AS under the same outward dispensations of the word , he doth manifest himself unto some , and not unto others ; ( How is it that thou wilt manifest thy self unto us , and not unto the world ? Joh. 14. 22. ) Whereon they to whom he doth so mani●est himself , do see him to be beautiful , glorious , and lovely ( for unto them that believe , he is precious ) whilst the others see nothing hereof , but wonder at them , by whom he is admired , Cant. 5. 9. So in the same dispensation of the word , he sometimes hides his face , turns away the Light of his countenance , clouds the beams of his Glory unto some , whilst others are cherished and warmed with them . TWO Things we must here speak unto . 1. WHY doth the Lord Christ at any time thus hide himself in his Glory from the Faith of Believers that they cannot behold him . 2. HOW we may perceive and know that he doth so withdraw himself from us , so that however we may please our selves , we do not indeed behold his Glory . AS unto the first of these , tho what he doth is supposed an act of Sovereign unaccountable Wisdom , yet there are many holy ends of it , and consequently reasons for it . I shall mention one only . He doth it to stir us up in an eminent manner unto a diligent search and enquiry after him . Woful sloth and negligence are apt to prevail in us , in our Meditations on heavenly things . Tho our hearts wake ( as the Spouse speaks , Cant. 5. 2. ) in a valuation of Christ , his Love , and his Grace , yet we sleep , as unto the due exercise of Faith and Love towards him . Who is it that can justifie himself herein ? That can say , My heart is pure , I am clean from this sin ? Yea it is so far otherwise with many of us , that he is for ever to be admired in his patience , that on the account of our unkindness and woful negligence herein , he hath not only withdrawn himself at seasons , but that he hath not utterly departed from us . Now he knows that those with whom he hath been graciously present , who have had views of his Glory , altho they have not valued the mercy and priviledge of it , as they ought , yet can they not bear a sense of his absence , and his hiding himself from them . By this therefore will he awake them unto a diligent enquiry after him . Upon the discovery of his absence and such a distance of his Glory from them as their Faith cannot reach unto it , they become like the Doves of the Valleys all of them mourning every one for his iniquity , and do stir up themselves to seek him early and with diligence , see Hos. 5. 5. So wherever the Spouse intimates this withdrawing of Christ from her , she immediately gives an account of her restless diligence and endeavours in her enquiries after him , until she have found him , Chap. 3. 1 , 2 , 3 , 4 , 5. Chap. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. And in these enquiries there is such an exercise of Faith and Love , tho it may be acting themselves mostly in sighs and groans , as is acceptable and well pleasing to him . WE are like him in the Parable of the Prophet that spake unto Ahab , who having one committed unto him to keep , affirms that whilst he was busie here and there , he was gone . Christ commits himself unto us , and we ought carefully to keep his presence ; I held him , saith the Church , and would not let him go , Cant. 3. 4. But whilst we are busy here and there , while our Minds are over filled with other things , he withdraws himself , we cannot find him . But even this rebuke is a sanctified ordinance for our recovery , and his Return unto us . 2. Our second enquiry is , How we may know when Christ doth so withdraw himself from us , that we do not , that we cannot behold his Glory . I SPEAK herein unto them alone who make the observation of the lively actings of Faith and Love in and towards Jesus Christ their chiefest concern in all their Retirements , yea in their whole walk before God , Concerning these , our enquiry is , how they may know when Christ doth in any degree or measure withdraw from them so as that they cannot in a due manner behold his Glory ? AND the first discovery hereof is by the consequents of such withdrawings . And what are the consequents of it , we can know no otherwise but by the effects of his presence with us , and the manifestation of himself unto us , which as unto some degrees must necessarily cease thereon . NOW the first of these is the Life , Vigor and effectual Acting of all Grace in us . This is an inseparable consequent and effect of a view of his Glory . Whilst we enjoy it , we live ; nevertheless not we , but Christ liveth in us , exciting and acting all his Graces in us . THIS is that which the Apostle instructeth us in : while we behold his Glory , as in a Glass , we are transformed into the same Image from Glory to Glory , 2 Cor. 3. 18. That is , whilst by faith we contemplate on the Glory of Christ as revealed in the Gospel , all Grace will thrive and flourish in us towards a perfect Conformity unto him . For whilst we abide in this View and Contemplation , our Souls will be preserved in holy Frames , and in a continual exercise of Love and Delight , with all other spiritual Affections towards him . It is impossible whilst Christ is in the eye of our Faith as proposed in the Gospel , but that we shall labour to be like him and greatly love him . Neither is there any way for us to attain unto either of these which are the great concernments of our Souls , namely to be like unto Christ and to love him , but by a constant view of him and his Glory by faith which powerfully and effectually works them in us . All the Doctrinal Knowledge which we have of him is useless ; all the view we have of his Glory is but Fancy , Imagination or Superstition , which are not accompanied with this transforming Power . And that which is wrought by it , is the encrease and vigor of all Grace ; for therein alone our Conformity unto him doth consist . Growth in Grace , Holiness and Obedience , is a growing like unto Christ , and nothing else is so . I cannot refrain here from a necessary short Digression . This transforming efficacy from a spiritual View of Christ as proposed in the Gospel , being lost as unto an expeperience of it in the Minds of Men carnal and ignorant of the mystery of believing ( as it is at present by many derided , tho it be the life of Religion ) Fancy and Superstition provided various supplies in the room of it . For they found out Crucifixes and Images with Faintings to represent him in his Sufferings and Glory . By these things , their carnal Affections being excited by their outward Senses , they suppose themselves to be affected with him , and to be like unto him . Yea , some have proceeded so far , as either by Arts Diabolical , or by other means , to make an appearance of wounds on their hands , and feet , and sides , therein pretending to be like him ; yea , to be wholly transformed into his Image . But that which is produced by an Image , is but an Image , an imaginary Christ will effect nothing in the Minds of Men , but imaginary Grace . THUS Religion was lost and died . When Men could not obtain any experience in their Minds of the spiritual Mysteries of the Gospel , nor be sensible of any spiritual Change or Advantage by them , they substituted some outward Duties and Observances in their stead ; as I shall shew ( God willing ) elsewhere more at large . These produced some kind of effects on their Minds and Affections , but quite of another nature than those which are the real effects of true Evangelical Grace . This is openly evident in this substitution of Images instead of the representation of Christ and his Glory made in the Gospel . HOWEVER there is a general Supposition granted on all hands ; namely , that there must be a View of Christ , and his Glory , to cause us to love him , and thereby to make us conformable or like unto him . But here lies the difference ; those of the Church of Rome say that this must be done by the beholding of Crucifixes with other Images and Pictures of him ; and that with our bodily eyes : We say it is , by our beholding his Glory by Faith , as revealed in the Gospel , and no otherwise . And to confess the Truth , we have some , who as they reject the use of Images , so they despise that spiritual View of the Glory of Christ which we enquire after . Such Persons on the first occasion will fall on the other side ; For any thing is better than nothing . BUT as we have a sure word of Prophesie to secure us from these abominations by an express prohibition of such Images unto all ends whatever ; so unto our stability in the profession of the Truth , and experience of the efficacy of this Spiritual View of Christ transforming our Souls into his own likeness , is absolutely necessary . For if an Idolater should plead , as they do all , that in the beholding of the Image of Christ , or of a Crucifix , especially if they are sedulous and constant therein , they find their Affections unto him greatly excited , increased , and inflamed ( as they will be , Isa. 57. 5. ) and that hereon he endeavours to be like unto him , what shall we have to oppose thereunto ? For it is certain that such Images are apt to make impressions on the Minds of Men ; partly from the readiness of the senses and imagination to give them admittance into their thoughts ; and partly from their natural inclinations unto superstition , their aversation from things spiritual and invisible , with an inclination unto things present and visible . Hence among them who are satisfied that they ought not to be adored with any Religious Veneration , yet some are apt upon the sight of them to entertain a thoughtful Reverence , as they would do if they were to enter into a Pagan Temple full of Idols ; and others are continually making approaches towards their use and veneration in Paintings and Altars and such outward postures of Worship as are used in the Religious Service of them . But that they do sensibly affect the Minds of Men carnal and superstitious , cannot be denyed , and as they suppose , it is a love unto Christ himself . However , certain it is in general , and confessed on all hands , that the beholding of Christ is the most blessed means of exciting all our Graces , spiritualizing all our Affections , and transforming our Minds into his likeness . And if we have not another , and that a more excellent way of beholding him , than they have who behold him , as they suppose , in Images and Crucifixes , they would seem to have the advantage of us . For their Minds will really be affected with somewhat , ours with nothing at all . And by the pretence thereof , they inveagle the carnal affections of Men ignorant of the Power of the Gospel , to become their Proselytes . For having lived , it may be , a long time without any the least experience of a sensible impression on their Minds , or a transforming power from the Representation of Christ in the Gospel , upon their very first Religious , Devout , Application unto these Images , they find their Thoughts exercised , their Minds affected , and some present change made upon them . BUT there was a difference between the Person of David , and an Image with a bolster of Goats Hair , though the one were laid in the room and place of the other . And there is so between Christ and an Image , though the one be put into the place of the other . Neither do these things serve unto any other end , but to divert the Minds of Men from Faith and Love to Christ ; giving them some such satisfactions in the room of them , as that their carnal Affections do cleave unto their Idols . And indeed it doth belong unto the Wisdom of Faith , or we stand in need of spiritual Light , to discern and judge between the working of natural Affections towards spiritual Objects , on undue motives , by undue means , with indirect ends , wherein all Papal Devotion consists , and the spiritual Exercise of Grace in those Affections duely fixed on spiritual Objects . BUT as was said , it is a real experience of the Efficacy , that there is in the spiritual beholding of the Glory of Christ by Faith as proposed in the Gospel , to strengthen , encrease and excite all Grace unto its proper exercise , so changing and transforming the Soul gradually into his likeness , which must secure us against all those Pretences ; and so I return from this Digression . HEREBY we may understand whether the Lord Christ doth so withdraw himself , as that we do not , as that we cannot behold his glory by Faith in a due manner , which is the thing enquired after . For if we grow weak in our Graces , unspiritual in our Frames , cold in our Affections , or negligent in the exercise of them by holy Meditation , it is evident that he is at a great distance from us , so as that we do not behold his Glory as we ought . If the weather grow cold , Herbs and Plants do whither , and the Frost begins to bind up the earth , all men grant that the Sim is withdrawn , and makes not its wonted approach unto us . And if it be so with our Hearts , that they grow cold , frozen , withering , lifeless in and unto spiritual Duties , it is certain that the Lord Christ is in some sence withdrawn , and that we do not behold his Glory . We retain Notions of Truth concerning his Person , Office and Grace ; but faith is not in constant exercise , as to real views of him and his Glory . For there is nothing more certain in Christian Experience than this is , that while we do really by Faith behold the Glory of Christ , as proposed in the Gospel , the Glory of his Person and Office as before described , and so abide in Holy Thoughts and Meditations thereof , especially in our private Duties and Retirements , all Grace will live and thrive in us in some measure , especially love unto his Person , and therein unto all that belongs unto him . Let us but put it to the trial , and we shall infallibly find the promised event . DO any of us find decays in Grace prevailing in us ; deadness , coldness , lukewarmness , a kind of Spiritual Stupidity and senseless coming upon us ? Do we find an unreadiness unto the exercise of Grace in its proper season , and the vigorous actings of it in Duties of Communion with God ? And would we have our souls recovered from these dangerous diseases ? Let us assure our selves there is no better way for our healing and deliverance , yea no other way but this alone , namely the obtaining a fresh view of the Glory of Christ by faith , and a steady abiding therein . Constant contemplation of Christ and his Glory putting forth its transforming power unto the revival of all Grace , is the only relief in this case , as shall further be shewed afterwards . SOME will say , that this must be effected by fresh supplies and renewed communications of the Holy Spirit . Unless he fall as dew and showers on our dry and barren hearts , unless he causeth our Graces to spring , thrive and bring forth fruit , unless he revive and increase faith , love and holiness in our souls , our backs●idings will not be healed , nor our spiritual state be recovered . Unto this end is he prayed for , and promised in the Scripture , see Cant 4. 1. 6. Isa. 44. 3 , 4. Ezek. 11. 19. chap. 36. 26. Hos. 14. 5 , 6. And so it is . The immediate efficiency of the revival of our souls , is from and by the Holy Spirit . But the enquiry is , in what way , or by what means , we may obtain the supplies and communications of him unto this end ? This the Apostle declares in the place insisted on ; We beholding the Glory of Christ in a Glass , are changed into the same image from glory to glory , even by the spirit of the Lord. It is in the exercise of Faith on Christ in the way before described , that the Holy Spirit puts forth his renewing , transforming Power in and upon our souls . This therefore is that alone which will retrive Christians from their present decays and deadness . SOME complain greatly of their State and Condition ; none so dead , so dull and stupid as they . They know not whether they have any spark of heavenly life left in them ; some make weak and faint endeavours for a recovery , which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success . Some put themselves unto multiplied duties . Howbeit the Generallity of Prifessors seem to be in a pining thriftless condition . And the reason of it is , because they will not sincerely and constantly make use of the only remedy and relief ; like a man that will rather chuse to pine away in his sickness , with some useless , transient refreshments , than apply himself unto a known and approved remedy , because it may be the use of it is unsuited unto some of his present occasions . Now this is to live in the exercise of Faith in Christ Jesus : This himself assures us of , Joh. 15. 4 , 5. Abide in me , and I in you ; As the branch cannot bear fruit of it self except it abide in the vine , no more can ye except you abide in me , I am the vine , ye are the branches ; he that abideth in me , and I in him , the same bringeth forth much fruit ; for without me ye can do nothing . THERE is a twofold coming unto Christ by believing . The first is that we may have life ; that is , a spring and principle of spiritual life communicated unto us from him , for he is our life , Col. 3. 3. and because he liveth , we live also , Joh. 14. 19. Yea , it is not so much we that live , as he liveth in us , Gal. 2. 19 , 20. And unbelief is a not coming unto him , that we may have life , Joh. 5. 40. But secondly , there is also a coming unto him by believers in the actual exercise of Faith , that they may have this life more abundantly , Joh. 10. 10. That is , such supplies of Grace as may keep their souls in a healthy , vigorous acting of all the powers of spiritual life . And as he reproacheth some that they would not come unto him that they might have life , so he may justly reprove us all , that we do not so come unto him in the actual exercise of Faith as that we might have this life more abundantly . SECONDLY ; When the Lord Christ is near us , and we do behold his Glory , he will frequently communica●e spiritual refreshment in peace , consolation , and joy unto our souls . We shall not only hereby have our graces excited with respect unto him as their object , but be made sensible of his actings towards us in the communications of himself and his love unto us . When the Sun of Righteousness ariseth on any soul , or makes any near approach thereunto , it shall find healing under his Wings ; his beams of Grace shall convey by his spirit , holy spiritual refreshment thereunto . For he is present with us by his spirit , and these are his fruits and effects as he is the Comforter , suited unto his Office as he is promised unto us . MANY love to walk in a very careless unwise profession . So long as they can hold out in the performance of outward duties , they are very regardless of the greatest Evangelical Priviledges ; of those things which are the marrow of divine Promises , all real endeavours of a vital communion with Christ. Such are spiritual peace , refreshing consolations , ineffable joys , and the blessed composure of assurance . Without some taste and experience of these things , profession is heartless , lifeless , useless ; and Religion it self a dead carcass without an animating soul. The peace which some enjoy , is a meer stupidity . They judge not these things to be real , which are the substance of Christs present reward ; and a renunciation whereof would deprive the Church of its principal supportments and encouragements in all its sufferings . It is a great evidence of the power of unbelief , when we can satisfie our selves without an experience in our own hearts of the great things in this kind of Joy , Peace , Consolation , Assurance , that are promised in the Gospel . For how can it be supposed that we do indeed believe the promises of things future , namely , of Heaven , Immortality and Glory , the faith whereof is the foundation of all Religion , when we do not believe the promises of the present reward , in these spiritual Priviledges , And how shall we be thought to believe them , when we do not endeavour after an experience of the things themselves in our own souls , but are even contented without them ? But herein men deceive themselves . They would very desirously have evangelical Joy , Peace and Assurance to countenance them in their evil frames , and careless walking . And some have attempted to reconcile these things unto the ruin of their souls , But it will not be . Without the diligent exercise of the Grace of Obedience , we shall never enjoy the Grace of Consolation . But we must speak somewhat of these things afterwards . IT is peculiarly , in the view of the Glory of Christ , in in his approaches unto us , and abiding with us , that we are made Partakers of Evangelical Peace , Consolation , Joy and Assurance . These are a part of the Royal Train of his Graces , of the Reward wherewith he is accompanied ; His reward is with him . Wherever he is graciously present with any , these things are never wanting in a due measure and degree , unless it be by their own fault , or for their trial . In these things doth he give the Church of his loves , Cant. 7. 12. For if any man ( saith he ) loveth me , I will love him , and manifest my self unto him , Joh , 14. 21. Yea , I and the Father will come unto him and make our abode with him , v. 23. and that so as to sup with him , Rev. 3. 20. which on his part , can be only by the Communication of those spiritual refreshments . The only enquiry is by what way and means we do receive them ? Now I say this is in and by our beholding of the Glory of Christ by Faith , 1 Pet. 1. 9 , 10. Let that Glory be rightly stated as before laid down ; the Glory of his Person , his Office , his Condescention , Exaltation , Love and Grace ; let Faith be fixed in a view and contemplation of it , mix it self with it as represented in the Glass of the Gospel , meditate upon it , embrace it , and virtue will proceed from Christ , communicating spiritual , supernatural refreshment and joy unto our souls . Yea , in ordinary cases it is impossible that believers should have a real prospect of this Glory at any time , but that it will in some measure affect their hearts with a sense of his love , which is the spring of all consolation in them . In the exercise of Faith on the discoveries of the Glory of Christ made unto us in the Gospel , no man shall ever totally want such intimations of his Love , yea , such effusions of it in his heart , as shall be a living spring of those spiritual refreshments , Joh. 4. 14. Rom. 5. 5. When therefore we lose these things as unto a sense of them in our souls , it is evident that the Lord Christ is withdrawn , and that we do not behold his Glory . BUT I cannot here avoid another short digression . There are those by whom all these things are derided as distempered fancies and imaginations . Yea , such things have been spoken and written of them , as contain a virtual renunciation of the Gospel , the powers of the World to come and the whole work of the Holy Ghost as the comforter of the Church . And hereby all real entercourse between the Person of Christ , and the souls of them that do believe , is utterly overthrown ; reducing all Religion to an outward shew and a pageantry , ●itter for a stage , than that Temple of God which is in the minds of men . According unto the sentiments of these prophane scoffers , there is no such thing as the shedding abroad of the love of God in our hearts by the Holy Ghost ; nor as the witnessing of the spirit of God with our spirits , that we are the Children of God ; from which these spiritual joys and refreshments are inseparable , as their necessary effects . No such thing , as the lifting up of the Light of Gods countenance upon us , which will put gladness into our hearts ; that gladness which comprizeth all the things mentioned ; No such thing as rejoycing upon Believing with joy unspeakable and full of Glory ; no such thing as Christs shewing and manifesting himself unto us , supping with us , and giving us of his loves ; that the divine promises of a f●ast of fat things , and Wine well refined in Gospel-Mercies , are empty and insignificant words ; that all those ravishing joys and exultations of spirit that multitudes of faithful Martyrs of old , and in later ages have enjoyed by a view of the Glory of God in Christ and a sense of his love , whereunto they gave testimony unto their last moments in the midst of their torments , were but fancies and Imaginations . But it is the height of impudence in these profane scoffers , that they proclaim their own Ignorance of those things which are the real powers of our Religion . OTHERS there are , who will not deny the truth of these things . They dare not rise up in contradiction unto those express Testimonies of the Scripture , wherewith they are confirmed . And they do suppose that some are partakers of them , at least they were so formerly ; but as for their parts , they have no experience of them , nor do judge it their duty to endeavour after it . They can make a shift to live on hopes of Heaven and future Glory : As unto what is present they desire no more , but to be found in the performance of some duties in answer unto their convictions , which gives them that sorry peace which they do enjoy . So do many countenance themselves in their spiritual sloth and unbelief , keeping themselves at liberty to seek for refreshment and satisfaction in other things , whilst those of the Gospel are despised . And these things are inconsistent . While men look for their chief refreshment and satisfaction in temporal things , it is impossible they should seek after those that are spiritual in a due manner . And it must be confessed , that when we have a due regard unto spiritual , evangelical Consolations and Joys , it will abate and take off our affections unto , and satisfaction in present enjoyments , Phil. 3 8 , 9. BUT there is no more sacred truth than this ; That where Christ is present with Believers , where he is not withdrawn for a season from them , where they live in the view of his Glory by faith as it is proposed unto them in the Gospel , he will give unto them at his own seasons such intimations of his love , such supplies of his spirit , such holy joys and rejoycings , such repose of soul in assurance , as shall refresh their souls , fill them with joy , satisfie them with spiritual delight , and quicken them unto all acts of holy Communion with himself . LET no such dishonour be reflected on the Gospel , that whereas the faith of it , and obedience unto it , are usually accompanied with outward Troubles , Afflictions , Persecution and Reproaches , as we are foretold they should be ; that it doth not by its inward consolations and divine refreshments , outballance all those evils which we may undergo upon the account of it . So to suppose , is expresly contrary to the promise of Christ himself who hath assured that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even now in this life , in this world , distinct from eternal life ; in the world to come , we shall receive an hundred-fold recompence for all that , we can lose or suf●er for his his sake , Mat. 10. 30. as also unto the experience of them who in all ages have taken joyfully the spoiling of their goods , as knowing in themselves ( by the experience which they have of its first fruits ) that they have in heaven a better and more abiding substance , Heb. 10. 29 , 30. If we come short in a participation of these things , if we are strangers unto them , the blame is to be laid on our selves alone , as it shall be immediately declared . NOW the design of the Lord Christ in thus withdrawing himself from us , and hiding his glory from our view , being the exercise of our Graces , and to stir us up unto diligence in our enquiries after him , here lieth our guidance and direction in this case . Do we find our selves lifeless in the spiritual duties of Religion ? Are we strangers unto the heavenly visits of consolation and joys , those visitations of God whereby he preserves our souls ? Do we seldom enjoy a sense of the shedding abroad of his love in our hearts by the holy Ghost ? We have no way of Recovery but this alone . To this strong Tower must we turn our selves as Prisoners of hope ; unto Christ must we look that we may be saved . It is a steady view or contemplation of his Glory by faith alone , that will bring in all these things in a lively experience in our hearts and souls . AGAIN ; In the second place , it is from our selves principally , if we lose the views of the Glory of Christ , and the exercise of faith be obstructed therein . All our spiritual disadvantages do arise from our selves . It is the remainder of lusts and corruptions in us , either indulged by sloth and negligence , or excited and inflamed by Satans Temptations , that do obstruct us in this duty . Whilst they are in any disorder or disturbance , it is in vain for us to expect any clear view of this Glory . THAT view of the Glory of Christ , whereof we treat , consists in two things ; namely , its especial Nature , and its necessary Adjunct or effect . The first is , a spiritual perception or understanding of it as revealed in the Scriptures . For the revelation of the Glory of his Person , Office and Grace , is the Principal Subject of them , and the principal Object of our Faith. And the other consists in multiplied thoughts about him , with actings of Faith in Love , Trust , Delight , and longing after the the full enjoyment of him , 1 Pet. 1. 8. If we satisfie our selves in meer notions and speculations about the Glory of Christ as doctrinally revealed unto us , we shall find no transforming power or efficacy communicated unto us thereby . But when under the conduct of that spiritual Light our affections do cleave unto him with full purpose of heart , our minds are filled with thoughts of him , and delight in him , and faith is kept up unto its constant exercise in Trust and Affiance on him , virtue will proceed from him to purifie our hearts , increase our holiness , strengthen our Graces , and to fill us sometimes with joy unspeakable and full of Glory . This is the just temperature of a state of spiritual health ; namely , when our Light of the knowledge of the Glory of God in Christ , doth answer the means of it which we enjoy ; and when our Affections unto Christ do hold proportion unto that light ; and this according unto the various degrees of it ; for some have more , and some have less . Where Light leaves the Affections behind , it ends in Formality or Atheism : And where Affections outrun Light they sink in the Bog of Superstition , doting on Images and Pictures or the 〈◊〉 . But where things go not into these excesses , it is better that our affections exceed our light on the defect of our understandings , than that our light exceed our affections from the corruption of our wills . In both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us , especially if not kept constantly under the discipline of Mortification , but some way indulged unto . For , 1. THE steam of their disorder will cloud and darken the understanding , that it shall not be able clearly to discern any spiritual object , least of all the greatest of them . There is nothing more acknowledged even in things natural and moral than that the disorder of the passions and affections will blind , darken , and deceive the mind in its Operations . And it is much more so in things spiritual , wherein that Disorder is an immediate Rebellion against its proper conducting Light ; that is , against the Light and Rule of Grace . THERE are three sorts of them unto whom the Gospel is preached , in whom there are various Obstructions of this view . 1. THERE is in obstinate unbelievers a darkness that is an effect of the power of Satan on their minds , in blinding of them , which makes it impossible for them to behold any thing of the Glory of Christ. So the Apostle declares it , If our Gospel be hid , it is hid unto them that are lost , in whom the God of this World hath blinded the minds of them that believe not , lest the light of the glorious Gospel of Christ , who is the Image of God , should shine unto them , 2 Cor. 4. 3 , 4. Of these we do not speak . 2. THERE is in all men , a corrupt , natural darkness ; or such a depravation of their minds by nature , as that they cannot discern this Glory of Christ in a due manner . Hence the Light shineth in darkness and the darkness comprehendeth it not , John. 1. 5. For the natural man receiveth not the things of the spirit of God , for they are foolishness unto him , neither can he know them , because they are spiritually discerned , 1 Cor. 2. 14. Hence it is that although Christ be preached among us continually , yet there are very few who discern any Glory or Beauty in him , for which he should be desired , as the Prophet complains , Isa. 53. 1 , 2. But I speak not of this natural darkness in general . But even these persons have their minds filled with prejudices against the Gospel and darkned as unto the Glory of Christ according as corrupt lusts and affections are prevalent in ●hem , see Joh. 1. 44. chap. 12. 43. Hence is the difference that is among the common hearers of the word . For although no man can do any thing of himself for the receiving of Christ , and the beholding of his Glory , without the especial aid of the Grace of God , Mat. 11. 24. John. 6. 44 , 45 ; Yet some may make more opposition unto believing , and lay more hindrances in their own way , than others ; which is done by their lusts and 〈◊〉 . 3. THERE are those in whom both these evils are cured by faith , wherein the eyes of our understandings are enlightened to perceive and discern spiritual things , Ephes. 1. 16 , 17 , 18. But this cure is wrought in this life but in part , 1 Cor. 13. 12. And in this cure by a supply of a principle of saving light unto our minds , there are many degrees . For some have a clearer light than others , and thereby a more clear discerning of the Mystery of the Wisdom of God , and of the Glory of Christ therein . But whatever be our attainments herein , that which obstructs this light , that hinders it from shining in a due manner , that obstructs and hinders faith in its view of the Glory of Christ. And this is done by the remainders of corrupted nature in us , when they act in any prevalent degree . For they darken the mind and weaken it in its spiritual Operations . That is , where any corrupt and inordinate affections , as love of the world , cares about it , inclinations unto sensuality , or the like spiritual disorders do prevail , faith is weakened in its spiritual acts , especially in discerning and beholding the Glory of Christ. For the mind is rendered unsteady in its enquiries after it , being continually distracted and diverted with vain thoughts and Imaginations . PERSONS under the Power of such Distempers may have the same doctrinal knowledge of the Person of Christ his Office and his grace with other men , and the same evidence of its Truth fixed on their minds ; but when they endeavour a real intuition into the things themselves , all things are dark and confused unto them from the uncertainty and instability of their own minds . THIS is the sum of what I do design . We have by Faith a View of the Glory of Christ. This View is weak and unsteady from the Nature of Faith it self , and the way of its proposal unto us as in a Glass , in comparison of what by Sight we shall attain unto . But moreover , where corrupt Lusts or inordinate Affections are indulged unto , where they are not continually mortified , where any one sin hath a perplexing prevalency in the Mind , Faith will be so far weakened thereby , as that it can neither see nor meditate upon this Glory of Christ in a due manner . This is the Reason why the most are so weak and unstable in the performance of this Duty , yea are almost utterly unacquainted with it . The Light of Faith in the Minds of Men being impaired , clouded , darkned by the prevalency of unmortified Lusts ; it cannot make such discoveries of this Glory , as otherwise it would do . And this makes the preaching of Christ unto many so unprofitable as it is . SECONDLY ; In the View of the Glory of Christ which we have by Faith , it will fill the Mind with Thoughts and Meditations about him , whereon the affections will cleave unto him with delight . This , as was said , is inseparable from a spiritual View of his Glory in its due exercise . Every one that hath it , must and will have many Thoughts , concerning , and great affections to him . See the description of these things , Phil. 3. 8 , 10. It is not possible , I say , that we should behold the Glory of his Person , Office and Grace , with a due conviction of our concernment and interest therein , but that our Minds will be greatly affected with it , and be filled with contemplations about it . Where it is not so with any , it is to be feared that they have not heard his voice at any time , nor seen his shape , whatever they profess . A spiritual sight of Christ will assuredly produce love unto him , and if any Man love him not , he never saw him , he knows him not at all . And that is no love , which doth not beget in us many thoughts of the object beloved . He therefore who is partaker of this Grace , will think much of what Christ is in himself , of what he hath done for us , of his love and condescention , of the manifestation of all the glorious excellencies of the Divine Nature in him , exerted in a way of infinite Wisdom and Goodness for the Salvation of the Church . Thoughts and Meditations of these things will abound in us , if we are not wanting unto the due exercise of Faith : and intense inflamed Affections unto him , will ensue thereon , at least they will be active unto our own refreshing experience . And where these things are not in reality ( though in some they may be only in a mean and low degree ) Men do but deceive their own Souls in hopes of any benefit by Christ or the Gospel . THIS therefore is the present case . Where there are prevailing sinful Distempers or inordinate Affections in the Mind , such as those before mentioned , as Self love , love of the World , cares and fears about it , with an excessive valuation of relations and enjoyments ; they will so far cumber and perplex it with a multitude of thoughts about their own Objects , as shall leave no place for sedate Meditations on Christ and his Glory . And where the thoughts are engaged , the Affections which partly excite them , and partly are led by them , will be fixed also , Col. 3. 1 , 2. THIS is that which in the most , greatly promoteth that imperfection , which is in our View of the Glory of Christ , by Faith in this Life . According to the proportion and degree of the prevalency of Affections , corrupt , earthly , selfish or sensual , filling the Heads and Hearts of Men with a multitude of thoughts about what they are fixed on , or inclined unto ; so is Faith obstructed and weakened in this Work and Duty . WHEREFORE , whereas there is a remainder of these Lusts , as to the Seeds of them in us all , tho more mortified in some than in others ; yet having the same effects in the minds of all , according to the Degree of their remainder ; thence it is as from an Efficacious cause of it , that our View of the Glory of Christ by Faith , is in many so weak , imperfect and unsteady . THIRDLY , We have interruption given unto the work of Faith herein , by the Temptations of Satan . His original great design , wherever the Gospel is preached , is to blind the Eyes of Men , that the Light of the glorious Gospel of Christ , who is the Image of God , should not shine into them , or irradiate their Minds , 2 Cor. 4. 4. And herein he prevails unto astonishment . Let the Light of the Gospel in the preaching of the Word be never so glorious ; yet by various means and artifices , he blinds the Minds of the most , that they shall not behold any thing of the Glory of Christ therein . By this means he continues his rule in the Children of Disobedience . With respect unto the Elect , God overpowers him herein . He shines into their Hearts to give them the Knowledge of his Glory in the face of Christ Jesus , vers . 6. Yet will not Satan so give over . He will endeavour by all ways and means to trouble , discompose , and darken the mind even of them that believe , so as that they shall not be able to retain clear and distinct Views of this Glory . And this he doth two ways . 1. WITH some he imploys all his Engines , useth all his Methods of Serpentine Subtilty , and casts in his fiery Darts , so to d●squiet , discompose and deject them , as that they can retain no comfortable Views of Christ or his Glory . Hence arise fears , doubts , disputes , uncertainties , with various Disconsolations . Hereon they cannot apprehend the Love of Christ , nor be sensible of any Interest they have therein , or any refreshing perswasions that they are accepted with him . If such things sometimes shine and beam into their Minds , yet they quickly vanish and disappear . Fears that they are rejected and cast off by him , that he will not receive them here nor hereafter , do come in their place ; hence are they filled with Anxieties and Despondencies , under which it is impossible they should have any clear View of his Glory . I KNOW that Ignorance , Atheism and Obstinate Security in sensual Sins , do combine to despise all these things . But it is no new thing in the World , that Men outwardly professing Christian Religion , when they find gain in that God●iness , should speak evil of the things which they know not , and corrupt themselves in what they know naturally , as bruit Beasts . 2. WITH others he deals after another manner . By various means he seduceth them into a careless Security wherein they promise Peace unto themselves without any diligent search into these things . Hereon they live in a general presumption that they shall be saved by Christ , although they know not how . This makes the Apostle so earnest in pressing the Dury of self-examination on all Christians , 2 Cor. 13. 5. Examine your selves whether you be in the Faith : Prove your own selves : know you not your own selves that Christ is in you , except you be reprobates ? The Rule of Self-judging prescribed by him , is whether Christ be in us or no ; and in us he cannot be , unless he be received by that Faith wherewith we behold his Glory . For by Faith we receive him , and by Faith he dwelleth in our hearts . Joh. 1. 12. Eph. 3. 17. THIS is the principal way of his prevailing in the World. Multitudes by his Seduction live in great security under the utmost neglect of these things . Security is granted to be an Evil destructive of the Souls of Men ; but then it is supposed to consist only in Impenitency for great and open Sins ; but to be neglective of endeavouring an experience of the Power and Grace of the Gospel in our own Souls , under a Profession of Religion , is no less destructive and pernicious , than impeni●ency in any course of sin . THESE and the like Obstructions unto Faith in its Operations being added unto its own imperfections , are another cause whence our View of the Glory of Christ in this World is weak and unsteady ; so that for the most part it doth but transiently affect our Minds , and not so fully transform them into his likeness , as otherwise it would . IT is now time to consider , that sight which we shall have of the Glory of Christ in Heaven , in comparison of that which we have herebelow . Now this is equal , stable , always the same without interruption or diversion . And this is evident , both in the causes or means of it , as also in our perfect Deliverance from every thing that might be an hindrance in it , or an obstrunction unto it . 1. WE may consider the state of our minds in Glory . The faculties of our Souls shall then be made perfect , Heb. 12. The Spirits of just Men made perfect . ( 1. ) Freed from all the clogs of the flesh , and all its influence upon them , and restraint of their Powers in their Operations . ( 2. ) Perfectly purified from all Principles of instability and variety ; of all Inclinations unto things Sensual and Carnal , and all Contrivances of Self-preservation or Advancement , being wholly transformed into the Image of God , in spirituality and holiness . And to take in the state of our Bodies after the Resurrection ; even they also in all their Powers and Senses , shall be made entirely subservient unto the most spiritual actings of our Minds in their highest Elevation by the Light of Glory . Hereby shall we be enabled and sitted eternally to abide in the Contemplation of the Glory of Christ , with joy and satisfaction . The understanding shall be always perfected with the Vision of God , and the Affections cleave infeparably to him ; which is Blessedness . THE very essential faculties of our Souls in that way and manner of working , which by their Union with our Bodies they are confined unto , are not able to comprehend and abide constantly in the Contemplation of this Glory . So that , though our sight of it here be dim and imperfect , and the proposal of it obscure ; yet from the weakness of our minds , we are forced sometimes to turn aside from what we do discern , as we do our bodily eyes from the beams of the Sun , when it shines in its brightness . But in this perfect State they are able to behold and delight in this Glory constantly , with eternal satisfaction . BVT as for me ( saith David ) I will behold thy face in Righteousness ; I shall be satisfied when I awake , with thy likeness , Psal. 17. 15. It is Christ alone , who is the Likeness and Image of God. When we awake in the other World , with our Minds purified and rectified , the beholding of him shall be always satisfying unto us . There will be the● no Satiety , no Weariness , no Indispositions ; but the Mind being made perfect in all its faculties , powers and operations , with respect unto its utmost end , which is the enjoyment of God , is satisfied in the beholding of him for evermore . And where there is perfect satisfaction without Satiety , there is blessedness for ever . So the Holy Spirit affirms of the four living Creatures in the Revelation ; They rest not day nor night , saying , holy , holy , holy Lord God Almighty , Chap. 4. 8. They are continually exercised in the Admiration and Praises of God in Christ , without weariness or interruption . Herein shall we be made like unto Angels . 2. AS our Minds in their essential powers and Faculties shall be enabled to comprehend and acquiesce in this Glory of Christ , so the means or instrument of the beholding of it , is much more excellent than Faith , and in its kind absolutely perfect , as hath in part been before declared . This is vision or sight . Here we walk by Faith , there by Sight . And this Sight is not an external aid , like a Glass helping the weakness of the visive faculty to see things afar off ; but it is an internal power , or an act of the internal power of our Minds , wherewith they are endowed in a glorified state . Hereby we shall be able to see him face to face , to see him as he is , in a direct comprehension of his Glory ; for this sight or visive power shall be given us for this 〈…〉 do . Hereunto the whole Glory of Christ is clear , perspicuous and evident , which will give us eternal Acquiescency therein . Hence shall our sight of the Glory of Christ be invariable , and always the same . 2. THE Lord Christ will never in any one instance , on any occasion , so much as one moment withdraw himself from us , or Eclipse the proposal and manifestation of himself unto our sight . This he doth sometimes in this life , and it is needful for us that so he should do . We shall be ever with the Lord , 1 Thes. 4. 17. without end , without interruption . This is the Center of good and evil , as to the future different states of Men. They shall be for ●ver . Eternity makes them absolutely good on the one hand , and absolutely evil on the other . To be in Hell under the wrath of God , is in it self the greatest penal Evil : But to be there for ever , without the Intermission of Misery , or Determination of Time , is that which renders it the greatest evil unto them who shall be in that condition . So is Eternity the Life of future Blessedness . We shall be ever with the Lord , without Limitation of Time , without Interruption of Enjoyment . THERE are no vicissitudes in the heavenly state , The New Hierusalem hath no Temple in it , for the Lord God Almighty , and the Lamb are the Temple thereof , Revel . 21. 24. There is no need of instituted means of Worship , nor of Ordinances of Divine Service . For we shall need neither encrease of Grace , nor Excitations unto its exercise . The constant , immediate , uninterrupted enjoyment of God and the Lamb , supplieth all . And it hath no need of the Sun , nor of the Moon to shine in it ; for the Glory of God doth enlighten it , and the Lamb is the Light thereof . The Light of the Sun is excellent ; howbeit , it hath its Seasons , after it hath shone in its brightest Lustre , it gives place to the night and darkness . So is the Light of the Moon of great use in the Night ; but it hath its Seasons also . Such is the Light we have of the Glory of God and the Lamb in this World. Sometimes it is as the Light of the Sun , which under the Gospel is seven fold , as the Light of Seven Days in one , in comparison of the Law , Isa. 30. 26. Sometimes as the Light of the Moon , which giveth relief in the Night of Temptations and Trials . But it is not constant ; we are under a vicissitude of Light and Darkness , Views of Christ , and a loss of him . But in Heaven the perpetual presence of Christ with his Saints , makes it always one Noon of Light and Glory . 3. THIS Vision is not in the least liable unto any weaknings from internal defects , nor any assaults from Temptations , as is the sight of Faith in this Life . No Doubts or Féars , no disturbing Darts or Injections shall there have any place . There shall no Habit , no Quality , no Inclination or Disposition remain in our Souls , but what shall eternally lead us unto the Contemplation of the Glory of Christ , with delight and complacencey . Nor will there be any defect in the gracious Powers of our Souls , as unto a perpetual exercise of them ; and as unto all other opposing Enemies , we shall be in a perpetual triumph over them , 1 Cor. 15. 55 , 56 , 57. The mouth of iniquity shall be stopped for ever , and the voice of the self avenger shall be heard no more . WHEREFORE the Vision which we shall have in Heaven of the Glory of Christ , is Serene ; always the same , always new and indeficient , wherein nothing can disturb the Mind in the most perfect Operations of a blessed Life . And when all the faculties of the Soul can without any internal weakness or external hindrances exercise their most perfect operations on the most perfect Object ; therein lies all the blessedness which our nature is capable of . WHEREFORE , whenever in this life we attain any comfortable refreshing View of the Glory of Christ , by the exercise of Faith on the Revelation of it , with a sense of our interest therein , we cannot but long after , and desire to come unto this more perfect abiding , invariable Aspect of it . CHAP. XIV . Other Differences between our Beholding the Glory of Christ by Faith in this World , and by Sight in Heaven . AMONG the many other Differences which might be insisted on ( altho the greatest of them are unto us at present absolutely incomprehensible , and so not to be enquired into ) I shall name two only , and so put a close to this Discourse . 1. IN the View which we have here of the Glory of Christ by Faith , we gather things as it were one by one , in several parts and parcels out of the Scripture , and comparing them together in our Minds , they become the Object of our present Sight , which is our spiritual comprehension of the things themselves . We have no proposal of the Glory of Christ unto us by Vision or illustrious appearance of his Person , as Isaiah had of old , Chap. 6. 1 , 2 , 3 , 4. or as John had in the Revelation , Chap. 1. vers . 13 , 14 , 15 , 16. We need it not , it would be of no advantage unto us . For as unto the assurance of our Faith , we have a word of prophesie more useful unto us , than a Voice from Heaven , 2 Pet. 1. 17 , 18 , 19. And of those who received such Visions , tho of eminent use unto the Church ; yet as unto themselves , one of them cryed out , Wo is me , I am undone ; and the other fell as dead at his feet . We are not able in this life to bear such glorious Representations of him , unto our Edification . AND as we have no such external proposals of his Glory unto us in Visions , so neither have we any New Revelations of him , by immediate inspiration . We can see nothing of it , know nothing of it , but what is proposed unto us in the Scripture , and that as it is proposed . Nor doth the Scripture it self in any one place , make an entire proposal of the Glory of Christ , with all that belongs unto it ; nor is it capable of so doing ; nor can there be any such Representation of it , unto our capacity on this side Heaven . If all the Light of the Heavenly Luminaries had been contracted into one , it would have been destructive , not useful to our sight ; But being by Divine Wisdom distributed into Sun , Moon and Stars , each giving out his own Proportion , it is suited to declare the Glory of God , and to enlighten the World : So if the whole Revelation of the Glory of Christ , and all that belongs unto it , had been committed into one series and contexture of Words , it would have overwhelmed our Minds , rather than enlightned us . Wherefore God hath distributed the Light of it through the whole Firmament of the Books of the Old and New Testament , whence it communicates it self , by various parts and degrees unto the proper use of the Church . In one place we have a description of his Person , and the Glory of it ; sometimes in words plain and proper , and sometimes in great variety of Allegories , conveying an heavenly Sense of things unto the Minds of them that do believe ; In others of his Love and Condescention in his Office , and his Glory therein . His Humiliation , Exaltation and Power , are in like manner in sundry places represented unto us . And as one Star differeth from another in Glory ; so it was one way , whereby God represented the Glory of Christ , in Types and Shadows under the Old Testament , and another wherein it is declared in the New. Illustrious Testimonies upon all these things are planted up and down in the Scripture , which we may collect as choice flowers in the Paradise of God , for the SO the Spouse in the Canticles considered every part of the Person and Grace of Christ distinctly by it self , and from them all , concludes that he is altogether lovely , Chap. 5. 10 , 11 , 12 , 13 , 14 , 15 , 16. So ought we to do in our study of the Scripture , to find out the Revelation of the Glory of Christ , which is made therein , as did the Prophets of old , as unto what they themselves received by immediate Inspiration . They searched diligently what the spirit of Christ which was in them did signifie , when it testified before hand the sufferings of Christ , and the glory which should ensue , 1 Pet. 1. 11 , 12. But this seeing of Christ by parts in the Revelation of him , is one cause why we see him here but in part . SOME suppose that by Chopping and Painting , and Gilding , they can make an Image of Christ that shall perfectly represent him to their Sences and carnal Affections from head to foot , But they feed on ashes , and have a lie in their right hand , Jesus Christ is evidently crucified before our eyes in the Scripture , Gal. 3. 1. So also is he evidently exalted , and glorified therein . And it is the Wisdom of Faith to gather into one , these parcelled Descriptions that are given of him , that they may be the Object of its View and Contemplation . IN the Vision which we shall have above , the whole Glory of Christ will be at once and always represented unto us ; and we shall be enabled in one act of the Light of Glory to comprehend it . Here indeed we are at a loss ; our minds and understandings fail us in their Contemplations . It will not yet enter into our hearts to conceive what is the beauty , what is the Glory of this compleat Representation of Christ unto us . To have at once all the Glory of what he is , what he was in his outward State and Condition , what he did and suffered , what he is Exalted unto , his Love and Condescention , his Mystical Union with the Church , and the Communication of himself unto it , with the Recapitulation of all things in Him and the Glory of God , even the Father , in his Wisdom , Righteousness , Grace , Love , Goodness , Power , Shining forth eternally in him , in what he is , hath done , and doth , all presented unto us in one view , all comprehended by us at once , is that which at present we cannot conceive . We can long for it , pant after it , and have some foretasts of it ; namely of that State and Season , wherein our whole Souls in all their powers and faculties , shall constantly , inseparably , eternally cleave by Love unto whole Christ in the fight of the Glory of his Person and Grace , until they are watered , dissolved and inebriated in the Waters of Life , and the Rivers of Pleasure that are above for evermore . So must we speak of the things which we admire , which we adore , which we love , which we long for , which we have some foretasts of in sweetness inessable , which yet we cannot comprehend . THESE are some few of those things whence ariseth the difference between that view which we have here of the Glory of Christ , and that which is reserved for Heaven ; namely , such as are taken from the difference between the means or instruments of the one and the other , Faith and Sight . IN the last place , the great difference between them , consists in , and is manifested by their effects . Hereof I shall give some few instances , and close this discourse . 1. THE Vision which we shall have of the Glory of Christ in Heaven , and of the Glory of the immense God in him , is perfectly and absolutely transforming . It doth change us wholly into the Image of Christ. When we shall see him , we shall be as he is , we shall be like him , because we shall see him , 1 Joh. 3. 2. But although the closing , perfecting act of this Transformation be an act of sight , or the sight of Glory ; yet there are many things towards it , or degrees in it , which we may here take notice of in our way . 1. THE Soul upon its Departure from the Body , is immediately freed from all the Weakness , Disability , Darkness , Uncertainties and Fears , which were impressed on it from the Flesh ; wherewith it was in the strictest Union . The Image of the first Adam as fallen , is then abolished . Yea , it is not only freed from all irregular sinful Distempers cleaving to our Nature as corrupted , but from all those sinless Grievances and Infirmities which belong unto the Original Constitution of it . This necessarily ensues on the Dissolution of the Person in order unto a blessed State. The first entrance by Mortality into Immortallity , is a step towards Glory . The ease which a blessed Soul finds in a deliverance from this Encumbrance , is a Door of entrance into eternal Rest. Such a change is made in that , which in it self is the Center of all Evil , namely Death , that it is made a means of freeing us from all the Remainders of what is evil . FOR this doth not follow absolutely on the Nature of the thing it self . A meer Dissolution of our Natures can bring no Advantage with it , especially as it is a part of the Curse . But it is from the Sanctification of it by the Death of Christ. Hereby that which was Gods Ordinance for the Infliction of Judgment , becomes an effectual Means for the Communication of Mercy , 1 Cor. 5. 22. Chap. 15. 54. It is by vertue of the Death of Christ alone , that the Souls of Believers are freed by Death from all impressions of Sin , Infirmity and Evils , which they have had from the Flesh , which were their Burden , under which they groaned all their Days . No Man knows in any measure the Excellency of this Priviledge , and the Dawnings of Glory which are in it , who hath not been wearied , and even worn out , through long conflicting with the Body of Death . The Soul hereon being freed from all Annoyances , all Impressions from the Flesh , is expedite and enlarged unto the Exercise of all its gracious Faculties , as we shall see immediately . WITH wicked Men it is not so . Death unto them is a Curse ; and the Curse is the Means of the Conveyance of all Evil , and not Deliverance from any . Wherein they have been warmed and refreshed by the Influences or the Flesh , they shall be deprived of it . But their Souls in their separate State , are perpetually harrased with the disquieting Passions which have been impressed on their Minds by their corrupt fleshly Lusts. In vain do such Persons look for Relief by Death . If there be any thing remaining of present good and usefulness to them , they shall be deprived of it . And their Freedom for a Season from bodily pains , will no way lie in the Ballance against that Confluence of Evils which Death will let in upon them . 2. THE Spirits of just Men being freed by Death from the Clog of the Flesh , not yet refined ; all the Faculties of their Souls , and all the Graces in them , as Faith , Love and Delight , are immediately set at Liberty , enabled constantly to exercise themselves on God in Christ. The end for which they were created , for which our Nature was endowed with them , was , that we might adhere unto God by them , and come unto the Enjoyment of him . Being now freed wholly from all that Impotency , perversness , and Disability unto this End , with all the Effects of them , which came upon them by the Fall ; they are carried with a full Stream towards God , cleaving unto him with the most intense Embraces . And all their Actings towards God , shall be natural , with Facility , Joy , Delight and Complacency . We know not yet the Excellency of the Operations of our Souls in divine things , when disburdened of their present Weight of their Flesh. And this is a second step towards the Consummation of Glory . For , IN the Resurrection of the Body , upon its full Redemption , it shall be so purified , sanctified , glorified , as to give no Obstrnction unto the Soul in its Operations , but be a blessed Organ for its highest and most spiritual Actings . The Body shall never more be a Trouble , a Burthen unto the Soul , but an Assistant in its Operations , and participant of its Blessedness . Our Eyes were made to see our Redeemer , and our other Sences to receive impressions from him , according unto their Capacity . As the Bodies of wicked Men shall be restored unto them to encrease and compleat their Misery in their Sufferings ; so shall the Bodies of the Just be restored unto them , to heighten and consummate their Blessedness . 3. THESE things are preparatory unto Glory . The compleat Communication of it , is by the Infusion of a new heavenly Light into the Mind , enabling us to see the Lord Christ as he is . The Soul shall not be brought into the immediate Presence of Christ without a new Power to behold him , and the immediate Representation of his Glory . Faith now doth cease as unto the manner of its Operation in this Life , whilst we are absent from Christ. This Light of Glory succeeds into its Room , fitted for that State and all the ends of it , as Faith is for that which is present . And , 4. IN the first Operation of this Light of Glory , Believers shall so behold the glory of Christ , and the glory of God in him , as that therewith , and thereby they shall be immediately and universally changed into his Likeness . They shall be as he is , when they shall see him as he is . There is no growth in glory , as unto Parts , there may be as unto Degrees . Additions may be outwardly made unto what is at first received , as by the Resurrection of the Body ; but the internal Light of Glory , and its transforming Efficacy is capable of no degrees , though new Revelations may be made unto it , unto Eternity . For the infinite Fountain of Life , and Light , and Goodness , can never be fathomed , much less exhausted . And what God spake on the Entrance of sin , by the way of contempt and aproach . Behold the Man is become like one of us , upbraiding him with what he had foolishly designed ; on the Accomplishment of the Work of his Gace , he says in Love and infinite Goodness , Man is become like one of us , in the perfect Restoration of our Image in him . This is the first Effect of the Light of Glory . FAITH also in beholding the glory of Christ in this Life , is accompanied with a transforming Efficacy , as the Apostle expresly declares , 2 Cor. 3. 18. It is the Principle from whence , and the Instrumental Cause whereby all spiritual change is wrought in us in this Life ; but the Work of it is imperfect ; first because it is gradual , and then because it is partial . 1. AS unto the manner of its Operation , it is gradual , and doth not at once transform us into the Image of Christ. Yea , the degrees of its Progress therein , are unto us for the most part imperceptible . It requires much spiritual Wisdom and Observation to obtain an Experience of them in our own Souls . The inward man is renewed day by day , whilst we behold these invisible things , 2 Cor. 4. 16 , 17 , 18. but how ? even as the outward Man decays by Age , which is by insensible Degrees and Alterations . Such is the Transformation which we have by Faith in its present View of the glory of Christ. And according to our Experience of its Efficacy herein , is our Evidence of its Truth and Realty in the beholding of him . No Man can have the least ground of assurance that he hath seen Christ and his glory by Faith , without some Effects of it in changing him into his Likeness . For as on the Touch of his Garment by the Woman in the Gospel , Vertue went out from him to heal her Infirmity : So upon this View of Faith , an influence of transforming Power will proceed from Christ unto the Soul. 2. AS unto the Event it is but partial . It doth not bring this Work unto perfection . The change wrought by it , is indeed great and glorious ; or as the Apostle speaks , it is from Glory to Glory , in a Progress of glorious Grace : But absolute perfection is reserved for Vision . As unto Divine Worship , Perfection was not by the Law. It did many things preparatory unto the Revelation of the Will of God concerning it ; but it made nothing perfect : So absolute Perfection in Holiness , and the Restoration of the Image of God , is not by the Gospel , is not by Faith ; however it gives us many preparatory degrees unto it , as the Apostle fully declares , Phil. 3. 10 , 11 , 12 , 13 , 14. SECONDLY , Vision is Beatifical , as it is commonly called , and that not amiss . It gives perfect Rest and Blessedness unto them in whom it is . This may be a little opened in the ensuing Observations . 1. THERE are continual Operations of God in Christ , in the Souls of them that are glorified , and Communications from him unto them . For all Creatures must eternally live even in Heaven , in dependance on him who is the eternal Fountain of Being , Life , Goodness and Blessedness unto all . As we cannot subsist one moment in our Beings , Lives , Souls , Bodies , the inward or outward Man , without the continual Actings of divine Power in us , and towards us ; so in the glorified State our All shall depend eternally on Divine Power and Goodness , communicating themselves unto us , for all the ends of our blessed Subsistance in Heaven . 2. WHAT is the way and manner of these Communications , we cannot comprehend . We cannot indeed fully understand the Nature and way of his Spiritual Communications unto us in this Life . We know these things by their Signs , their outward Means , and principally by the Effects they produce in the real change of our Natures . But in themselves we see but little of them . The wind bloweth where it listeth , and we hear the Sound thereof , but we know not whence it cometh , and whither it goeth ; so is every one that is born of the Spirit . Joh. 3. 8. All Gods real Operations in Heaven and Earth are incomprehensible , as being Acts of infinite Power and we cannot search 〈…〉 3. ALL Communications from the Divine Being and infinite Fulness in Heaven unto glorified Saints , are in , and through Christ Jesus , who shall for ever be the Medium of Communication between God and the Church , even in glory . All things being gathered into one head in him , even things in Heaven , and things in Earth ; that Head being in immediate dependence on God , this Order shall never be dissolved , Ephes. 1. 10 , 11. 1 Cor. 3. 23. And on these Communications from God through Christ depends entirely our Continuance in a State of Blessedness and Glory . We shall no more be self-subsistent in glory , than we are in Nature or Grace . 4. THE way on our part whereby we shall receive these Communications from God by Christ , which are the eternal Springs of Life , Peace , Joy and Blessedness , is this Vision , the Sight whereof we speak . For as it is expresly assigned thereunto in the Scripture ; so whereas it contains the perfect Operation of our Minds and Souls in a perfect State , on the most perfect Object , it is the only means of our Blessedness . And this is the true Cause whence there neither is , nor can be any Satiety or weariness in Heaven , in the eternal Contemplation of the same glory . For not only the Object of our sight is absolutely infinite , which can never be searched into the bottom ; yea , is perpetually new unto a finite understanding ; so our subjective Blessedness consisting in continual fresh Communications from the infinite Fulness of the Divine Nature , derived unto us through Vision , is always new , and always will be so to Eternity . Herein shall all the Saints of God drink of the Rivers of Pleasure that are at his Right Hand , be satisfied with his Likeness , and refresh themselves in the eternal Springs of Life , Light and Joy for evermore . THIS effect that View which we have by Faith of the glory of Christ in this World , doth not produce . It is Sanctifying , not Glorifying . The best of Saints are far from a perfect or glorified State in this Life . And that not only on the account of the outward Evils , which in their Persons they are exposed unto ; but also of the Weakness and Imperfection of their inward State in Grace . Yet we may observe some things unto the Honour of Faith in them who have received it . As , 1. IN its due Exercise on Christ , it will give unto the Souls of Believers some previous Participation of future glory , working in them Dispositions unto , and Preparation for the Enjoyment of it . 2. THERE is no Glory , no Peace , no Joy , no Satisfaction in this World to be compared with what we receive by that weak and imperfect View which we have of the Glory of Christ by Faith. Yea , all the Joys of the World are a thing of nought in Comparison of what we so receive . 3. IT is sufficient to give us such a Perception , such a Foretaste of future Blessedness in the Enjoyment of Christ , as may continually stir us up to breath and pant after it . But it is not Beatifical . OTHER Differences of an alike Nature between our Beholding of the Glory of Christ in this Life by Faith , and that Vision of it , which is reserved for Heaven , might be insisted on ; but I shall proceed no further . There is nothing farther for us to do herein but that now and always we shut up all our Meditations concerning it , with the deepest Self-abasement out of a Sense of our Unworthiness and Insufficiency to comprehend those things , Admiration of that excellent Glory which we cannot comprehend , and vehement Longings for that Season when he shall see him as he is , be ever with him , and know him , even as we are known . FINIS . CHAP. I. Application of the foregoing Meditations concerning the Glory of Christ. First in an Exhortation unto such as are not yet Partakers of Him. THAT which remains , is to make some Application of the Glorious Truth insisted on unto the Souls of them that are concerned : And what I have to offer unto that end , I shall distribute under two Heads . The First shall be with respect unto them who are yet Strangers from this Holy and Glorious One , who are not yet made partakers of him , nor have any especial Interest in him . And the Second shall be directed unto Believers , as a Guide and Assistance unto their Recovery from Spiritual Decays , and the Revival of a Spring of vigorous Grace , Holiness and Obedience in them . FOR the first of these , although it seems not directly to lye in our way , yet is it suited unto the method of the Gospel , that wherever there is a Declaration of the Excellencies of Christ , in his Person , Grace or Office , it should be accompanied with an Invitation and Exhortation unto Sinners to come unto him . This method he himself first made use of , Mat. 11. 27 , 28 , 29 , 30. Joh. 7 ▪ 37 , 38. and consecrated it unto our use also . Besides , it is necessary from the nature of the things themselves , for who can dwell on the consideration of the Glory of Christ , being called therewith to the Declaration of it , but his own mind will engage him to invite lost Sinners unto a participation of him . But I shall at present proceed no further in this Exhortation , but only unto the Proposal of some of those Considerations which may prepare , encline , and dispose their Minds unto a closure with him as he is tendred in the Gospel . As , 1. LET them consider well what is their present State with respect unto God and Eternity . This Moses wisheth for the Israelites , Deut. 32. 29. Oh that they were wise , that they understood this , that they would consider their latter end : It is the greatest Folly in the World to leave the Issues of these things unto an uncertain hazzard : And that Man who cannot prevail with himself strictly to examine what is his State and Condition with respect unto Eternity , doth never do any good , nor abstain from any evil in a due manner ; remember therefore , that many are called , but few are chosen . To be called , is to enjoy all the outward Priviledges of the Gospel , which is all you unto whom I speak can pretend unto , yet this you may do and not be chosen : Even among those unto whom the Word is preached , they are but few that shall be saved . In the Distribution made by our Lord Jesus Christ of the Hearers of the Word into four sorts of ground , it was but one of them that received real Benefit thereby ; and if our Congregations are no better than were his Hearers , there is not above a fourth part of them that will be saved , it may be a far less number : And is it not strange that every one of them is not jealous over himself and his own Condition ? Many herein deceive themselves , until they fall under woful surprizals . And this is represented in the Account of the final Judgment ; for the generality of those who have professed the Gospel are introduced as complaining of their Disappointments , Mat. 25. 41 , 42 , 43. For what is there spoken , is only a Declaration of what befell them here in the close of their Lives , and their Personal Judgment thereon . 2. TAKE heed of being deluded by common Presumptions . Most men have some thoughts in general about what their State is , and what it will be in the issue : But they make no diligent search into this matter , because a number of common presumptions do immediately insinuate themselves into their minds for their relief , and they are such , as all whose force and efficacy unto this end lies in this , that they differ from others , and are better than they ; as that they are Christians , that they are in the right way of Religion , that they are partakers of the outward priviledges of the Gospel , hearing the Word , and participation of the Sacraments ; that they have light and convictions , so as that they abstain from Sin , and perform Duties so as others do not , and the like . All those with whom it is not so , who are behind them in these things , they judge to be in an ill State and Condition , whence they entertain good hopes concerning themselves : and this is all that most trust unto . It is not my present business to discourse the vanity of Presumptions , it hath been done by many ; I give only this warning in general unto those who have the least design or purpose to come to Christ , and to be made partakers of him , that they put no trust in them , that they rely not on them ; for if they do so , they will eternally deceive their Souls . This was a great part of the preparatory Ministry of John the Baptist , Mat. 3. 9. Think not to say within your selves , we have Abraham to our Father . This was their great comprehensive priviledge , containing all the outward Church and Covenant Advantages . These they rested in , and trusted to unto their Ruine : Herein he designed to undeceive them . 3. CONSIDER aright what it is to live and die without an Interest in Christ , without a participation of him . Where this is not stated in the mind , where thoughts of it are not continually prevalent , there can be no one step taken in the way towards him . Unless we are throughly convinced that without him we are in a state of Apostacy from God , under the Curse , obnoxious unto Eternal Wrath , as some of the worst of God's Enemies , we shall never flee unto him for Refuge in a due manner : The whole have no need of a Physician , but the sick ; Christ came not to call the Rightous , but Sinners to Repentance : And the Conviction intended , is the principal end of the Ministry of the Law. The Miseries of this State have been the subject of innumerable Sermons and Discourses ; but there is a general misery in the whole , that few take themselves to be concerned therein , or apply these things unto themselves . Let us tell men of it a thousand times , yet they either take no notice of it , or believe it not , nor look on it as that which belongs unto the way and course of preaching , wherein they are not concerned . These things it seems Preachers must say , and they may believe them who have a mind thereunto . It is a rare thing that any one shall as much as say unto himself , Is it so with me ? And if we now , together with this Caution , tell the same Men again , that whilst they are uninterested in Christ , not ingrafted into him by Faith , that they run in vain , that all their labour in Religion is lost , that their Duties are all rejected , that they are under the Displeasure and Curse of God , that their End is eternal Destruction , which are all unquestionably certain , yet will they let all these things pass by without any further consideration . BUT here I must fix with them unto whom I speak at present , unless there be a full Conviction in them of the woful deplorable condition of every Soul of whatever Quality , Profession , Religion , outward State it be , who is not yet made partaker of Christ , all that I have further to add will be of no signification . Remember then that the due consideration hereof is unto you in your State , your chiefest concernment in this World : and be not afraid to take in a full and deep sense of it , for if you are really delivered from it , and have good Evidence thereof , it is nothing unto you but matter of eternal Praise and Thanksgiving . And if you are not so , it is highly necessary that your Minds should be possessed with due Apprehension of it . The work of this Conviction is the first effect of true Religion , and the great Abuse of Religion in the World is , that a pretence of it deludes the Minds of men to apprehend that it is not necessary ; for to be of this or that Religion , of this or that way in Religion , is supposed sufficient to secure the Eternal State of men , though they are never convinced of their lost estate by Nature . 4. HEREON consider the Infinite Condescention and Love of Christ , in his Invitations and Calls of you to come unto him for Life , Deliverance , Mercy , Grace , Peace , and Eternal Salvation . Multitudes of these Invitations and Calls are recorded in the Scripture , and they are all of them filled up with those blessed Encouragements , which Divine wisdom knows to be suited unto lost convinced Sinners in their present state and condition . It were a blessed Contemplation to dwell on the Consideration of the Infinite Condescention , Grace and Love of Christ , in his Invitations of Sinners to come unto him , that they may be saved ; of that mixture of Wisdom and perswasive Grace that is in them ; of the force and efficacy of the pleading and Argument that they are accompanied withal , as they are recorded in the Scripture ; but that belongs not to my present Design : This I shall only say , that in the Declaration and Preaching of them , Jesus Christ yet stands before Sinners , calling , inviting , encouraging of them to come unto him . THIS is somewhat of the Word which he now speaks unto you . Why will ye dye ? why will ye perish ? why will you not have compassion on your own Souls ? Can your Hearts endure , or can your hands be strong in the day of Wrath that is approaching ? It is but a little while before all your Hopes , your Reliefs and Presumptions will forsake you , and leave you eternally miserable : Look unto me , and be saved ; come unto me , and I will ease you of all Sins , Sorrows , Fears , Burthens , and give rest unto your Souls . Come I entreat you , lay aside all Procrastinations , all delays , put me off no more , Eternity lyes at the door ; cast out all cursed self-deceiving Reserves , do not so hate me , as that you will rather perish than accept of Deliverance by me . THESE and the like things doth the Lord Christ continually declare , proclaim , plead and urge on the Souls of Sinners ; as it is fully declaclared , Prov. 1. ver . 20. to the 34. He doth it in the preaching of the word , as if he were present with you , stood amongst you , and spake personally to every one of you : And because this would not suit his present state of Glory , he hath appointed the Ministers of the Gospel to appear before you , and to deal with you in his stead , avowing , as his own , the Invitations that are given you in his Name , 2 Cor. 5. 19 , 20. CONSIDER therefore his Infinite Condescention , Grace , and Love herein : Why all this towards you ? doth he stand in need of you ? Have you deserved it at his hands ? Did you love him first ? Cannot he be happy and blessed without you ? Hath he any Design upon you , that he is so earnest in calling you unto him ? Alas , it is nothing but the overflowing of Mercy , Compassion , and Grace that moves and acts him herein . Here lyes the entrance of innumerable Souls into a Death and Condemnation far more severe than those contained in the Curse of the Law , 2 Cor. 2. 15 , 16. In the contempt of this Infinite Condescention of Christ , in his Holy Invitation of Sinners to himself , lies the sting and poyson of Unbelief , which unavoidably gives over the Souls of Men unto Eternal Ruine : And who shall once pity them to Eternity who are guilty of it ? Yea but , 5. PERHAPS if you should on his Invitation begin to look to him , and resolve to come to him , you are greatly afraid that when it comes to the Tryal he will not receive you ; for no Heart can conceive , no Tongue can express what wretched , vile , and provoking Sinners you have been . That the Lord Christ will receive unto him such as we are , we have no hopes , or that ever we shall find Acceptance with him : I say , it is not amiss when Persons come so far , as to be sensible of what Discouragements they have to conflict withall , what difficulties lye in their way , and what objections do arise against them , for the most do perish in a senceless stupidity ; they will not consider how it is with them , what is required of them , nor how it will be in the latter end ; they doubt not but that either they do believe already , or can do so when they please ; but when any come so far as to charge the failure of their Acceptance with Christ on their own unworthiness , and so are discouraged from coming unto him , there are Arguments for their Conviction and Perswasion , which nothing but the Devil and Unbelief can defeat : Wherefore , that which is now proposed unto consideration in answer hereunto , is the Readiness of Christ to receive every Sinner , be he who or what he will , that shall come unto him : And hereof we have the highest Evidences that Divine Wisdom and Grace can give unto us . This is the Language of the Gospel , of all that the Lord Christ did or suffered , which is recorded therein . This is the Divine Testimony of the Three that bear Record in Heaven , the Father , the Word , and the Holy Ghost ; and of the Three that bear witness in Earth , the Spirit , the Water , and the Blood , all give their joynt Testimony , that the Lord Christ is ready to receive all Sinners that come to him ; they who receive not this Testimony , make God a Lyar , both Father , Son , and Spirit . Whatever the Lord Christ is in the Constitution of his Person , in the Representation of the Father , in his Office , in what he did on the Earth , in what he doth in Heaven , proclaims the same Truth . Nothing but cursed Obstinacy in Sin and Unbelief can suggest a thought unto our minds , that he is not willing to receive us when we come unto him . Herein we are to bear Testimony against the Unbelief of all unto whom the Gospel is preached , that come not unto him . Unbelief acting it self herein , includes a contempt of the Wisdom of God , a Denial of his Truth or Faithfulness , an Impeachment of the sincerity of Christ in his Invitations , making him a Deceiver , and will issue in an express hatred of his Person and Office , and of the Wisdom of God in him . Here then you are shut up , you cannot from hence take any Countenance unto your Unbelief . 6. CONSIDER that he is as able to Save us , as he is ready and willing to Receive us . The Testimonies which he hath given us unto his Goodness and Love are uncontrollable , and none dare directly to call in Question , or deny his Power . Generally this is taken for granted by all , that Christ is able to save us if he will ; yea , who shall question his Ability to save us , though we live in Sin and Unbelief , and many expect that he will do so , because they believe he can if he will : But indeed Christ hath no such Power , no such Ability ; he cannot save unbelieving impenitent Sinners , for this cannot be done without denying himself , acting contrary to his Word , and destroying his own Glory . Let none please themselves with such vain Imaginations , Christ is able to save all them , and only them who come to God by him . Whilst you live in Sin and Unbelief Christ himself cannot save you ; but when it comes to the Tryal in particular , some are apt to think , that although they will not conclude that Christ cannot save them , yet they do on various accounts , that they cannot be saved by him . This therefore we also give Testimony unto , in our Exhortation to come unto him ; namely , that his power to save those that shall comply with his Call is Soveraign , Incontrollable , Almighty , that nothing can stand in the way of . All things in Heaven and Earth are committed unto him , all power is his , and he will use it unto this end , namely , the assured Salvation of all that come unto him . 7. CONSIDER greatly what hath been spoken of the Representation of God , and all the Holy Properties of his Nature in Him. Nothing can possibly give us more encouragement to come unto him ; for we have manifested , that God who is infinitely Wise and Glorious , hath designed to exert all the Holy Properties of his Nature , his Mercy , Love , Grace Goodness , Righteousness , Wisdom and Power in him , in and unto the Salvation of them that do believe . Whoever therefore comes unto Christ by Faith on this Representation of the Glory of God in him , he ascribes and gives unto God all that Glory and Honour which he aimeth at from his Creatures , and we can do nothing wherewith he is pleased equal unto it . Every poor Soul that comes by Faith unto Christ , gives unto God all that Glory which it is his Design to manifest and be exalted in and what can we do more ? There is more Glory given unto God by coming unto Christ in believing , than in keeping the whole Law , inasmuch as he hath more eminently manifested the holy Properties of his Nature in the way of Salvation by Christ , than in giving of the Law : There is therefore no Man who under Gospel Invitations refuseth to come unto , and close with Christ by believing , but 〈◊〉 , through the Power of Darkness , Blindness , and Unbelief , he hates God , dislikes all his ways , would not have his Glory exalted , nor manifested , choosing rather to dye in Enmity against him , than to give Glory to him . Do not deceive your selves , it is not an indifferent thing , whether you will come in unto Christ upon his Invitations or no ; a thing that you may put off from one season unto another : Your present Refusal of it is as high an Act of Enmity against God , as your Nature is capable of . 8. CONSIDER that by coming unto Christ , you shall have an interest in all that Glory which we have proposed unto you : for Christ will become yours more intimately than your Wives and Children are yours , and so all his Glory is yours also . All are apt to be affected with the good things of their Relation , their Grace , their Riches , their Beauty , their Power ; for they judge themselves to have an Interest in them , by reason of their Relation unto them . Christ is nearer to Believers than any Natural Relations are to us whatever ; they have therefore an Interest in all his Glory . And is this a small thing in your Eyes , that Christ shall be yours , and all his Glory shall be yours , and you shall have the advantage of it unto your Eternal Blessedness ? Is it nothing unto you to continue Strangers from and uninterested in all this Glory ? To be left to take your portion in this World in Lusts and Sins , and Pleasures , and a few perishing Trifles with Eternal Ruine in the close , whilst such durable Substance , such Riches of Glory are tendred unto you ? LASTLY , Consider the horrible ingratitude there is in a neglect or refusal to come in to Christ upon his Invitation , with the doleful Eternal Ruine that will ensue thereon : How shall we escape if we neglect so great Salvation ? Impenitent Unbelievers under the preaching of the Gospel , are the vilest and most ungrateful of all Gods Creation . The Devils themselves , as wicked as they are , are not guilty of this Sin , for Christ is never tendred unto them , they never had an offer of Salvation on Faith and Repentance ; this is their peculiar Sin , and will be the peculiar Aggravation of their misery unto Eternity . Hear ye Despisers , wonder and perish . The sin of the Devil is in malice and opposition unto knowledge , above what the Nature of Man is capable of in this World. Men therefore must sin in some instance above the Devil , or God would not give them their Eternal Portion with the Devil and his Angels : this is Unbelief . SOME it may be will say , What then shall we do ? What shall we apply our selves unto ? What is it that is required of us ? 1. TAKE the Advice of the Apostle , Heb. 3. 7 , 8 , 13. — To day if you will hear his voice , harden not your hearts , as in the provocation in the day of Temptation in the Wilderness : But exhort one another daily , while it is called to day ; lest any of you be hardened through the deceitfulness of sin . This day , even this is unto you in the tender of Grace the acceptable time , this is the day of Salvation . Others have had this day as well as you , and have missed their Opportunity ; take heed lest it should be so with you also . How if any one should write it down , or peculiarly commit it to remembrance , this day there was a tender of Christ and Salvation in him made unto my Soul ; from this time I will resolve to give up my self unto him . And if you find your Resolutions , charge your Consciences with what you have engaged , and make your selves to know , that if you go back from it , it is a token that you are going to Ruine . 2. CONSIDER that it is high time for you to make somewhat of Religion . Do not hang always in suspense ; let it not be a question with your selves , whether you have a mind to be saved or no. This is as good a time and season for a Resolution as ever you are like to have whilst in this World. Some things , nay , many things may fall in between this and the next opportunity , that shall put you backward , and make your entrance into the Kingdom of Heaven far more difficult than ever it was ; and the living in that uncertainty at best , which you do , of what will become of you unto Eternity , is the most miserable kind of Life in the World. Those who put far from them the evil day , and live in the pursuit of lusts and pleasures , have somewhat that gives them present satisfaction , and they say not , There is no hope , because they find the Life of the hand : But you have nothing that gives you any prevalent Refreshment , neither will your latter end be better than theirs , if you dye without an Interest in Christ Jesus . Come therefore at length unto a determinate Resolution what you will do in this matter . Christ hath waited long for you , and who knows how soon he may withdraw , never to look after you any more . UPON occasion of the preceding Discourse concerning the Glory of Christ , I thought it necessary to add unto it this brief Exhortation unto Faith in him , aiming to suit it unto the Capacity of the meanest Sinner that is capable of any self-consideration as unto his Eternal Welfare . But yet a little further , to give efficacy unto this Exhortation , it will be necessary to remove some of those common and obvious Tergiversations that convinced Sinners do usually betake themselves unto , to put off a present compliance with the calls of Christ to come unto him ; for although it is Unbelief alone acting in the darkness of mens minds and the obstinacy of their Wills , that effectually keeps off Sinners from coming unto Christ upon his Call , yet it shrouds it self under various pretences , that it may not appear in it's own ugly Form ; for no Sin , whereof Men can be guilty of in this World , is of so horrible a Nature , and so dreadful an Aspect as is this Unbelief , where a clear view of it is obtained in Evangelical Light : wherefore by the aid of Satan , it suggests other pleas and pretences unto the Minds of Sinners , under which they may countenance themselves in a Refusal to come to Christ ; see 2 Cor. 4. 4. Any thing else it shall be , but not Unbelief , that they all disavow . I shall therefore speak unto a few of those Tergiversations in this case which are obvious , and which are exemplified in the Gospel it self . I. SOME do say on such Exhortations : What is it that you would have us to do ? We hear the Word preached , we believe it as well as we can , we do many things willingly , and abstain from many evils diligently , what is more required of us ? This is the Language of the Hearts of the most with whom in this Case we have to do : And I say , 1. IT is usual with them who do something in the ways of God , but not all they should , and so nothing in a due manner , to expostulate about requiring of them more than they do . So the People dispute with God himself , Mal. 1. 6. Chap. 3. 8 , 13. So they in the Gospel who esteemed themselves to have done their Duty , being pressed unto Faith by Christ Jesus , ask him with some Indignation , What shall we do , that we might work the work of God ? John 6. 28. If what we do be not enough , what is it that you require more of us ? So was it with the Young Man , Mat. 19. 20. What do I lack yet ? Be advised therefore not to be too confident of your State , left you should yet lack that one thing , the want whereof might prove your Eternal Ruine . 2. THE things mentioned , with all of the like nature , which may be multiplied , may be where there is no one spark of saving Faith. Simon Magus heard the Word , and believed as well as he could ; Herod heard it , and did many things gladly ; and all sorts of Hypocrites do upon their Convictions perform many duties , and abstain from many sins , so as that notwithstanding this plea you may perish for ever . 3. WHERE these things are sincere , they belong unto the exercise of Faith ; they may be after a sort without Faith , but Faith cannot be without them : But there is a fundamental Act of Faith , whereby we close with Christ , whereby we receive him ; that is , in order of Nature , antecedent unto it's actings in all other Duties and Occasions ; it is laying the foundation , other things belong to the building . This is that you are called on to secure , and you may know it by these two Properties : 1. It is Singular : So our Saviour tells the Jews , Joh. 6. 29. This is the work of God , that you believe on him whom he hath sent . The Act , Work or Duty of Faith in the receiving of Christ , is a peculiar singular Work , wherein the Soul yields especial obedience unto God : It is not to be reckoned unto such common Duties as those mentioned , but the Soul must find out wherein it hath in a singular manner closed with Christ upon the Command of God. 2. IT is accompanied with an universal Spiritual Change in the whole Soul , 2 Cor. 5. 17. If any man be in Christ , he is a new creature ; old things are passed away , behold all things are become new : Wherefore if you would not chuse rather to deceive and ruine your own Souls , come to the tryal whether indeed you have received Christ in such a singular transforming act of Faith , do not on such pretences want a compliance with the word of Exhortation proposed unto you . But II. SOME will say , they know not how to proceed in this Work. They can make nothing of it ; they have tryed to come to this believing , but do still fail in what they design ; they go on and off , but can make no progress , can come to no satisfaction ; therefore they think it best to let things go in general as they are , without putting themselves to farther trouble as unto any especial Act of Faith in the receiving of Christ. This is the language of Mens Hearts , though not of their mouths , another shelter of Unbelief , and they act accordingly ; they have a secret Despondency , which keeps them safe from attempting a real closure with Christ on the tender of the Gospel : Something may be offered unto this distempered frame of Mind . 1. REMEMBER the Disciples that were fishing , and had toiled all night , but caught nothing , Luk. 5. 3 , 4 ; upon the coming of Christ unto them , he requires that they should cast out their Nets once more ; Peter makes some excuse from the labour which they had taken in vain all Night ; however he would venture once more on the Command of Christ , and had an astonishing draught of Fishes , ver . 5 , 6 , 7 , 8 , 9. Have you bin wearied with disappointments in your attempts and Resolutions , yet cast in your Net this once more upon the Command of Christ , venture this once more to come unto him on his Call and Invitation , you know not what success he may give unto you . 2. CONSIDER that it is not failing in this or that Attempt of coming to Christ , but a giving over your Endeavours that will be your Ruine . The Woman of Canaan in her great outcry to Christ for Mercy , Mat. 15. 22. had many a Repulse : First it is said , he answered her not a word , then his Disciples desired that he would send her away , that she might not trouble him any more ; whereon he gives a Reason why he would not regard her , or why he could justly pass her by ; she was not an Israelitess , unto whom he was sent , yet she gives not over , but pressing into his presence , cries out for Mercy , ver . 25. being come to that issue , to try and draw out her Faith to the utmost , which was his design from the beginning , he reckons her among Dogs , that were not to have Childrens bread given unto them . Had she now at last given over upon this severe Rebuke , she had never obtained Mercy ; but persisting in her Request she at last prevailed , ver . 27. 28. It may be you have prayed , and cryed , and resolved , and vowed , but all without success as you suppose , Sin hath broken thorough all : however , if you give not over , you shall prevail at last ; you know not at what time God will come in with his Grace , and Christ will manifest his love unto you as unto the poor Woman , after many a rebuke . It may be after all he will do it this day , and if not , he may do it another , do not despond . Take that word of Christ himself for your Encouragement , Prov. 8. 34. Blessed is the man that heareth me , watching daily at my Gates , waiting at the posts of my doors . If you hear him , and wait , though you have not yet admission , but are kept at the gates and posts of the doors , yet in the issue you shall be blessed . 3. THE Rule in this case is , Hos. 6 3. Then shall we know , if we follow on to know . Are you in the way of knowing Christ in the use of Means , hearing the Word , and sincere Endeavours in holy Duties ; though you cannot yet attain unto any Evidence that you have received him , have closed with him , nothing can ruine you but giving over the way wherein you are ; for then shall you know , if you follow on to know the Lord. Many can give you their Experiences , that if they had been discouraged by present overwhelming Difficulties , arising from their Disappointments , breaking of Vows , relapses into Folly , they had been utterly ruined , whereas now they are at rest and peace in the Bosom of Christ. On a great surprizal Christ lost at once many Disciples , and they lost their Souls , John 6. 66. They went back , and walked no more with him ; take heed of the like Discouragements . III. SOME may say , yea , practically they do say , That these things indeed are necessary ; they must come to Christ by believing , or they are undone , but this is not the season of it , there will be time enough to apply themselves unto it when other occasions are past . At present they have not leisure to enter upon , and go through with this Duty : wherefore they will abide in their present State for a while , hearing and doing many things , and when time serves , will apply themselves unto this Duty also . 1. THIS is an uncontrollable evidence of that Sottishness and Folly which is come upon our Nature by Sin. A Depravation that the Apostle places in the head of the Evils of corrupted Nature , Tu. 3. 3. Can any thing be more foolish , sottish and stupid , than for men to put off the consideration of the Eternal Concernment of their Souls for one hour , being altogether uncertain whether they shall live another or no ? to preferr present Trifles before the Blessedness or Misery of an Immortal State ? For those who never heard of these things , who never had any Conviction of Sin and Judgment , to put the evil day far from them , is not much to be admired : But for you who have Christ preached unto you , who own a necessity of coming unto him , to put it off from day to day upon such slight pretences , it is an astonishable Folly. May you not be spoken unto in the language of the Wisdom of God , Prov. 6. 9 , 10 , 11. You come to hear the Word , and when you go away , the language of your Hearts is ; Yet a little sleep , a little slumber , a little folding of the hands to sleep : We will abide a little while in our present State , and afterwards we will rouze up our selves . Under this Deceit do multitudes perish every day . This is a dark Shade , wherein cursed Unbelief lyes hid . 2. CONSIDER that this is the greatest Engine that Satan makes use of in the World among them that hear the Word preached unto them , for the ruine of their Souls . He hath other Arts and Ways , and Methods of dealing with other Men , as by sensual and worldly Lusts : But as unto them who through their Convictions do attend unto the preaching of the Word , this is his great and almost only Engine for their Ruine . There needs no haste in this matter , another time will be more seasonable , you may be sure not to fail of it before you dye : However , this present day and time is most unfit for it , you have other things to do , you cannot part with your present frame , you may come again to hear the Word the next opportunity . Know assuredly , if your Minds are influenced unto delays of coming to Christ by such insinuations , you are under the Power of Satan , and he is like enough to hold you fast unto Destruction . 3. THIS is as evil and dangerous a Posture , or frame of Mind , as you can well fall under . If you have learned to put off God , and Christ , and the Word for the present Season , and yet relieve your selves in this , that you do not intend like others alwayes to reject them , but will have a time to hearken to their calls ; you are secured and fortified against all Convictions and Perswasions , all fears ; one answer will serve for all , within a little while you will do all that can be required of you . This is that which ruines the Souls of multitudes every day . It is better dealing with Men openly profligate , than with such a trifling promiser . See Isa. 5. 7 , 10. 4. REMEMBER that the Scripture confines you unto the present day , without the least intimation that you shall have either another day , or another tender of Grace and Mercy in any day , 2 Cor. 6. 2. Heb. 3. 7. 13. Chap. 12. 15. Take care lest you come short of the Grace of God , miss of it by missing your opportunity . Redeem the time , or you are lost for ever . 5. AS unto the pretence of your Occasions and Business , there is a ready way to disappoint the craft of Satan in that pretence , namely , to mix Thoughts of Christ , and the Renovation of your Resolutions , either to come or to cleave unto him with all your Occasions . Let nothing put it utterly out of your minds ; make it familiar unto you , and you will beat Satan out of that strong hold , Prov. 7. 4. However , shake your selves out of this dust , or destruction lyes at the door . IV. IT is the Language of the Hearts of some , that if they give up themselves unto a compliance with this Exhortation , and go seriously about this Duty , they must relinquish and renounce all their Lusts and pleasures , yea much of their Converse and Society , wherein they find so much present satisfaction , as that they know not how to part with them . If they might retain their old ways , at least some of them , it were another matter , but this total Relinquishment of all is very severe . Answ. I. THE Jesuites preaching and painting of Christ among some of the Indians , concealed from them his Cross and Sufferings , telling them only of his present Glory and Power ; so as they pretended to win them over to Faith in him , hiding from them that whereby they might be discouraged ; and so preached a false Christ unto them , one of their own framing . We dare do no such thing for all the World ; we can here use no condescention , no compliance , no composition with respect unto any Sin or Lust , we have no Commission to grant that request of Lot , Is it not a little one ? let it be spared ; nor to come to Naamans terms , God be merciful to me in this thing , in all others I will be obedient . Wherefore , 2. WE must here be peremptory with you , whatever be the event , if you are discouraged by it , we cannot help it ; Cursed be the Man that shall encourage you to come to Christ , with hopes of Indulgence unto any one Sin whatever . I speak not this , as though you could at once absolutely and perfectly leave all Sin in the root and branches of it ; but only you are to do it in Heart and Resolution , engaging into an Universal Mortification of all Sin , as by Grace from above you shall be enabled : But your Choice must be absolute , without Reserves , as to Love , Interest and Design ; God or the World , Christ or Belial , Holiness or Sin , there is no Medium , no terms of composition , 2 Cor. 6. 15 , 16 , 17 , 18. 3. AS unto what you pretend of your Pleasures , the Truth is , you never yet had any real Pleasure , nor do know what it is : How easie were it to declare the folly , vanity , bitterness , poyson of those things which you have esteemed your pleasures . Here alone , namely , in Christ , and a participation of him , are true Pleasures , and durable Riches to be obtained ; Pleasure of the same Nature with , and such as like pleasant Streams flow down into the Ocean of Eternal Pleasures above . A few moments in these Joys are to be preferred above the longest continuance in the cursed pleasures of this World. See Prov. 3. 13 , 14 , 15 , 16 , 17 , 18. V. IT will be said by some , that they do not see those who profess themselves to be Believers , to be so much better than they are , as that you need to press us so earnestly to so great a change ; we know not why we should not be accounted Believers already as well as they . I shall in a few words , as well as I am able , lay this stumbling-block out of the way , though I confess at this day it is weighty and cumbersome . And I say . 1. AMONG them that profess themselves to be Believers , there are many false , corrupt Hypocrites ; and it is no wonder that on various occasions they lay the stumbling-block of their Iniquities before the faces of others : But they shall bear their own burthen and Judgment . 2. IT is acknowledged , it must be bewailed , that some whom we have reason to judge to be true Believers , yet through their unmortified Pride , or Covetousness , or Carelesness in their Conversation , or vain Attire , and conformity to the World , or Frowardness , do give just occasion of offence . We confess that God is displeased herewith , Christ and the Gospel dishonour'd , and many that are weak are wounded , and others discouraged . But as for you , this is not your Rule ; this is not proposed unto you , but that Word only is so that will never fail you . 3. THE World doth not know , nor is able to make a right Judgment of Believers ; nor do you so , for it is the Spiritual Man alone that discerneth the things of God. Their Infirmities are visible to all , their Graces invisible ; the King's Daughter is glorious within . And when you are able to make a right Judgment of them , you will desire no greater Advancement than to be of their Society , Psal. 16. 3. THESE few Instances of the pretences wherewith Unbelief covers it's Deformity , and hides that destruction wherewith it is accompanied , may suffice unto our present purpose ; they are multiplied in the minds of Men , impregnated by the suggestions of Satan on their Darkness and Folly. A little Spiritual Wisdom will rend the vail of them all , and expose Unbelief acting in Enmity against Christ under them . But what hath been spoken may suffice to answer the necessity of the preceding Exhortaion on this Occasion . CHAP. II. The Way and Means of the Recovery of Spiritual Decayes , and of obtaining fresh Springs of Grace . THE Application of the same Truth in the Second place belongs unto Believers , especially such as have made any long profession of walking in the ways of God and the Gospel . And that which I design herein , is to manifest , That a steady Spiritual view of the Glory of Christ by Faith , will give them a gracious Revival from inward Decayes , and fresh Springs of Grace , even in their latter days . A Truth this is , as we shall see confirmed by Scripture , with the joyful Experience of multitudes of Believers , and is of great importance unto all that are so . THERE are two things , which those who after a long profession of the Gospel are entring into the Confines of Eternity , do long for and desire . The one is , that all their Breaches may be repaired , their Decays recovered , their Backslidings healed : For unto these things they have been less or more obnoxious in the course of their walking before God. The other is , that they may have fresh Springs of Spiritual Life , and vigorous actings of all Divine Graces , in Spiritual Mindedness , Holiness , and Fruitfulness , unto the praise of God , the honour of the Gospel , and the encrease of their own Peace and Joy. These things they value more than all the World , and all that is in it ; about these things are their Thoughts and Contrivances exercised night and day . Those with whom it is otherwise , whatever they pretend , are in the dark unto themselves , and their own Condition : For it is in the Nature of this Grace to grow and encrease unto the end . As Rivers , the nearer they come unto the Ocean whither they tend , the more they increase their waters , and speed their streams : So will Grace flow more freely and fully in it's near approaches to the Ocean of Glory . That is not saving which doth not so . AN experience hereof , I mean of the thriving of Grace towards the end of our Course , is that alone which can support us under the Troubles and Temptations of Life , which we have to conflict withal . So the Apostle tells us , that this is our great Relief in all our Distresses and Afflictions , whereon me faint not , that as our outer man doth perish , so the inner man is renewed day by day , 2 Cor. 4. 16. If it be so , that in the daily Decays of the outward man , in all the Approaches of it's Dissolution , we have inward Spiritual Revivals and Renovation , we shall not faint in what we undergo . And without such continual Renovations , we shall faint in our Distresses , whatever other things we may have , or whatever we pretend unto the contrary . AND ordinarily it is so in the Holy , Wise Providence of God , that Afflictions and Troubles increase with Age. It is so in an especial manner with Ministers of the Gospel ; they have many of them a share in the lot of Peter , which our Lord Jesus Christ declared unto him , John 21. 18. When thou wast young , thou girdedst thy self , and walkedst whither thou wouldst ; but when thou shalt be old , thou shalt stretch forth thy hands , and another shall gird thee , and carry thee whither thou wouldst not . Besides those natural Distempers and Infirmities which accompany the decays of Life , Troubles of Life , and in their Affairs do usually grow upon them , when they look for nothing less , but were ready to say with Job , We shall dye in our nest , Job 29. 18. So was it with Jacob , after all his hard Labour and Travel to provide for his Family , such things fell out in it in his Old Age , as had almost broken his Heart : And oft times both Persecutions and Publick Dangers do befall them at the same season . Whilst the outward man is thus perishing , we need great supportment that we faint not . And this is only to be had in an Experience of daily Spiritual Renovations in the inner man. THE Excellency of this Mercy the Psalmist expresseth in an Heavenly manner , Psal. 92. 12 , 13 , 14 , 15. The Righteous shall flourish like the Palm-tree , be shall grow like the Cedar in Lebanon : Those that be planted in the house of the Lord , shall flourish in the Courts of our God ; they shall bring forth fruit in old Age , they shall be fat and flourishing . To shem that the Lord is upright ; be is my Rock , and there is no unrighteousness in him . THE Promise in the 12th . verse , respects the times of the Messiah , or of the New Testament , for so it is prophesied of him ; In his days the Righteous shall flourish , Psal. 72. 7. namely , through the abundance of Grace that should be administred from his fulness , as Joh. 1. 16. Col. 1. 19. And herein consists the Glory of the Gospel , and not in outward Prosperity , or External Ornaments of Divine Worship . The flourishing of the Righteous , I say , in Grace and Holiness , is the Glory of the Office of Christ , and of the Gospel . Where this is not , there is no Glory in the profession of our Religion . The Glory of Kings is in the Wealth and Peace of their Subjects ; and the Glory of Christ is in the Grace and Holiness of his Subjects . THIS flourishing is compared to the Palm-tree , and the Growth of the Cedar . The Palm-tree is of the greatest Verdure , Beauty , and Fruitfulness , and the Cedar of the greatest and longest growth of any Trees . So are the Righteous compared to the Palm-tree , for the Beauty of Profession , and Fruitfulness in Obedience ; and unto the Cedar for a continual constant growth and encrease in Grace . Thus it is with all that are righteous , unless it be from their own sinful neglect , as it is with many in this day . They are hereon rather like the Shrubs and Heaths in the Wilderness , which see not when Good cometh , than like the Palm-tree , or the Cedars of Lebanon . And hereby do Men what lies in them , obscure the Glory of Christ and his Kingdom , as well as disquiet their own Souls . THE words that follow , ver . 13. They that be planted in the house of the Lord , shall flourish in the Courts of our God , are not distinctive of some from other , as though some only of the flourishing Righteous were so planted ; but they are descriptive of them all , with an addition of the way and means whereby they are caused so to grow and flourish . And this is their Implantation in the House of the Lord ; that is , in the Church , which is the seat of all the means of Spiritual Life , both as unto growth and flourishing , which God is pleased to grant unto Believers . To be planted in the House of the Lord , is to be fixed and rooted in the Grace communicated by the Ordinances of Divine Worship . Unless we are planted in the house of the Lord , we cannot flourish in his Courts : see Psal. 1. 3. Unless we are partakers of the Grace administred in the Ordinances , we cannot flourish in a fruitful Profession . The outward participation of them is common unto Hypocrites , that bear some leaves , but neither grow like the Cedar , nor bear fruit like the Palm-tree . So the Apostle prays for Believers , that Christ may dwell in their Hearts by Faith , that they may be rooted and grounded in love , Ephes. 3. 17. Rooted , built up , and established , Col. 2. 7. The want hereof is the cause that we have so many fruitless Professors ; they have entred the Courts of God by Profession , but were never planted in his House by Faith and Love. Let us not deceive our selves herein ; we may be entred into the Church , and made partakers of the outward Priviledges of it , and not be so planted in it as to flourish in Grace and Fruitfulness . THAT which on this Occasion I principally intend , is the Grace and Priviledge expressed ver . 14th . They shall still bring forth fruit in old Age , they shall be fat and flourishing . There be three things which constitute a Spiritual State , or belong to the Life of God. ( 1. ) That Believers be fat , that is , by the Heavenly Juice , Sap , or Fatness of the true Olive , of Christ himself ; as Rom. 11. 17. This is the principle of Spiritual Life and Grace derived from him . When this abounds in them so as to give them strength and vigour in the Exercise of Grace , to keep them from decays and withering , they are said to be fat , which in the Scripture Phrase is strong and healthy . ( 2. ) That they flourish in the Greenness ( as the word is ) and Verdure of Profession ; for vigorous Grace will produce a flourishing Profession . ( 3. ) That they still bring forth Fruit in all Duties of Holy Obedience : All these are promised unto them even in Old Age. EVEN Trees when they grow old ( the Palm and the Cedar ) are apt to lose of their Juice and Verdure : and men in Old Age are subject unto all sorts of Decays both outward and inward . It is a rare thing to see a Man in Old Age naturally vigorous , healthy and strong ; and would it were not more rare to see any Spiritually so at the same Season : But this is here promised unto Believers as an especial Grace and Priviledge , beyond what can be represented in the growth or fruit-bearing of Plants and Trees . THE Grace intended , is , That when Believers are under all sorts of bodily and Natural Decays , and it may be have been overtaken with Spiritual Decays also , there is provision made in the Covenant , to render them fat , flourishing and fruitful , vigorous in the power of Internal Grace , and flourishing in the expression of it in all Duties of Obedience , which is that which we now enquire after . BLESSED be God for this good Word of his Grace , that he hath given us such encouragement against all the Decays and Temptations of Old Age which we have to conflict withall . AND the Psalmist in the next words declares the greatness of this Priviledge : To shem that the Lord is upright ; he is my Rock , there is no unrighteousness in him . Consider the oppositions that lye against the flourishing of Believers in Old Age , the Difficulties of it , the Temptations that must be conquered , the Actings of the Mind above it's natural Abilities which are decayed , the weariness that is apt to befall us in a long Spiritual conflict , the cries of the Flesh to be spared , and we shall see it to be an Evidence of the Faithfulness , Power and Righteousness of God in Covenant ; nothing else could produce this mighty effect . So the Prophet treating of the same Promise , Hos. 14. 4 , 5 , 6 , 7 , 8. closeth his Discourse with that blessed Remark , Ver. 9. Who is wise , and he shall understand these things ? prudent , and he shall know them ? for the ways of the Lord are right , and the just shall walk in them . Spiritual Wisdom will make us to see that the Faithfulness and Power of God are exerted in this work of preserving Believers flourishing and fruitful unto the End. HAVING laid the Foundation of this illustrious Testimony , I shall farther declare and confirm my Intention , so to make way for the Application of the Truth under Consideration unto this Case , manifesting , that the way whereby we may be made partakers of this Grace , is by a steady view of the Glory of Christ , as proposed unto us in the Gospel . TRERE is a latter Spring in the Year , a Spring in Autumn : it is indeed for the most part but faint and weak , yet is it such as the Husbandman cannot spare . And it is an evident sign of Barren ground , when it doth not put forth afresh towards the end of the Year . God the good Husbandman looks for the same from us , especially if we had a Summers drought in Spiritual Decays ; as the Psalmist complains , Psal. 32. 4. Had we not had a latter Spring the last Year , the Land had greatly suffered under the drought of the Summer . And if we have had such a drought in the Course of our Profession by Spiritual Decays , as God the good Husbandman looks for a latter Spring in us , even in old Age , in the vigorous acting of Grace and fruitful Obedience : So without it we can neither have Peace nor Joy in our own Souls . If a Man therefore hath made a great Appearance of Religion in his former or younger days , and when he is growing into Age becomes dead , cold , worldly , selfish ; if he have no fresh Springs of Spiritual Life in him , it is an Evidence that he hath a barren Heart , that was never really fruitful to God. I know that many stand in need of being excited by such warning , unto a diligent consideration of their State and Condition . IT is true , that the latter Spring doth not bring forth the same Fruit with the former . There is no more required in it , but that the Ground evidence it self to be in good heart , and to put forth that which is proper unto the Season . It may be such Graces as were active and vigorous in Men at their first Conversion unto God , as were carried in a stream of warm natural Affections , may not so eminently abound in the latter Spring of old Age : But those which are proper for the Season , as namely , Spirituality , Heavenly Mindedness , weanedness from the World , readiness for the Cross , and Death , are necessary , even in old Age , to evidence that we have a living Principle of Grace , and to shew thereby that God is upright , he is our Rock , and there is no unrighteousness in him . WHAT is further to be insisted on , shall be reduced unto these four Heads . 1. THAT the constitution of Spiritual Life , is such as is meet to thrive , grow and encrease unto the end , and will do so , unless it be from the default of them in whom it is . 2. THAT notwithstanding this Nature and Constitution of Spiritual Life , yet Believers are subject unto many Decays , partly gradual , and partly by Surprizals in Temptation , whereby the growth of it is obstructed unto the dishonour of the Gospel , and the loss of their own Peace with Joy. 3. I shall shew that such at present is the condition of many Professors , namely , that they are visibly fallen under Spiritual Decays , and do not evidence any Interest in the blessed Promise insisted on . 4. ON the Confirmation of these things , our Enquiry will be , how such Persons may be delivered from such Decays , and by what means they may obtain the Grace here promised , of Spiritual flourishing in old Age , both in the strengthning of the inward Principle of Life , and abounding in Fruits of Obedience , which are to the praise of God by Jesus Christ : And then we shall make Application unto this case , of that Truth which is the Subject of the preceding Discourse . 1. THE Constitution of Spiritual Life is such , as is meet to grow and increase unto the end . Hereby it doth distinguish it self from that Faith which is Temporary ; for there is a Temporary Faith which will both flourish for a Season , and bring forth some Fruit , but it is not in its Nature and Constitution to abide , to grow and increase , but rather to decay and wither . It is described by our Lord Jesus Christ , Mat. 13. 20 , 21. either some great Temptation extinguisueth it , or it decays insensibly , until the mind wherein it was do manifest it self to be utterly barren . And therefore whoever is sensible of any Spiritual Decays , he is called unto a sevcre Trial and Examination of himself , as unto the Nature of the Principle of his Profession and Obedience ; for such Decays do rather argue a principle of Temporary Faith only , unto which they are proper and natural , than that whose Nature it is to thrive and grow to the end , whereon those that have it , shall as it is in the Promise , still bring forth fruit , and without their own great Guilt be always freed from such Decays . THAT this Spiritual Life is in it's Nature and Constitution such as will abide , thrive and grow to the end , is three ways testified unto in the Scripture . 1. IN that it is compared unto things of the most infallible increase and Progress : For besides that , it 's growth is frequently likened unto that of Plants and Trees well watered , and in a fruitful Soil , which fail not to spring , unless it be from some external violence ; it is likewise compared unto such things as whose progress is absolutely infallible , Prov. 4. 18. The path of the just is as the shining light , that shineth more and more to the perfect day . The path of the Just is his Covenant-walk before God , as it is frequently called in the Scripture , Psal. 119. 35. 105. Isa. 26. 7. Psal. 23. 3. Mat. 3. 3. Heb. 12. 13. and it comprizeth the Principle , Profession , and Fruits of it . This , faith the Wise Man , is as the shining Light ; that is , the Morning Light : And wherein is it so ? Why , as that goeth on by Degrees , and shineth more and more unto the high Noon ; ( though it may be interrupted sometimes by Clouds and Storms : ) So is this Path of the Just , it goes on and increaseth unto the high Noon , the perfect Day of Glory . It is in it's Nature so to do , though it may sometimes meet with obstructions , as we shall see afterwards ; and so doth the Morning light also . THERE is no visible difference as unto Light , between the Light of the Morning , and the Light of the Evening ; yea , this latter sometimes from gleams of the Setting Sun , seems to be more Glorious than the other . But herein they differ ; the first goes on gradually unto more Light , until it comes to perfection ; the other gradually gives place unto Darkness , until it comes to be Mid-night . So is it as unto the Light of the Just and of the Hypocrite , and so is it as unto their Paths . At first setting out they may seem alike and equal ; yea , Convictions and Spiritual Gifts acted with corrupt ends in some Hypocrites , may for a time give a greater lustre of Profession than the Grace of others sincerely Converted unto God may attain unto . But herein they discover their different Natures ; the one increaseth and goeth on constantly , though it may be sometimes but faintly ; the other decays , grows dim , gives place to darkness and crooked walking . THIS then is the Nature of the path of the Just : And where it is otherwise with us in our Walk before God , we can have no Evidence that we are in that Path , or that we have a living , growing Principle of Spiritual Life in us . And it is fit that Professors of all sorts should be minded of these things ; for we may see not a few of them under visible Decays , without any sincere endeavours after a Recovery , who yet please themselves that the root of the matter is in them . It is so , if Love of the World , Conformity unto it , negligence in Holy Duties , and coldness in Spiritual Love be an Evidence of such Decays . But let none deceive their own Souls , wherever there is a saving Principle of Grace , it will be thriving and growing unto the end . And if it fall under Obstructions , and thereby into Decays for a Season , it will give no rest or quietness unto the Soul wherein it is , but will labour continually for a Recovery . Peace in a Spiritually decaying condition , is a Soul-ruining Security ; better be under terror on the account of surprizal into some Sin , than be in peace under evident Decays of Spiritual Life . AND by the way , this comparing of the Path of the Just unto the Morning Light , minds me of what I have seen more than once . That Light hath sometimes chearfully appeared unto the World , when after a little season by reason of Clouds , Tempests and Storms ; it hath given place again to Darkness , like that of the Night ; but it hath not so been lost and buried like the Evening Light ; after a while it hath recovered it self unto a greater lustre than before , manifesting that it increased in it self whilst it was eclipsed as to us . So hath it been with not a few at their first Conversion unto God , great Darkness and Trouble have by the Efficacy of Temptation , and Injections of Satan possessed their minds : But the Grace which they have received being as the Morning Light , hath after a while disentangled it self , and given Evidence , that it was so far from being extinguished , as that it grew and thrived under all those Clouds and Darkness ; For the Light of the Just doth in the issue always increase by Temptations , as that of the Hypocrite is constantly impaired by them . AGAIN , As it is as the Morning Light , than which nothing hath a more assured Progress ; so it is called by our Saviour Living water , Joh. 4. 10. yea , a Well of water , springing up unto Everlasting Life , ver . 14. It is an indeficient Spring , not a Pool or Pond , though never so large , which may be dryed up . Many such Pools of Light , Gifts , and Profession , have we seen utterly dryed up , when they have come into Age , or been ensnared by the Temptations of the World. And we may see others every day under dangerous decays ; their Countenances are changed , and they have lost that Oyl which makes the face of a Believer to shine , namely , the Oyl of Love , Meekness , Self-denial , and Spirituality of Converse ; and instead thereof there is spread upon them the falsome Oyntment of Pride , Self-love , Earthly-mindedness , which increaseth on them more and more . But where this Principle of Spiritual Life is , it is as the Morning Light , as an indeficient Spring that never fails , nor can do so , untill it issue in Eternal Life : and sundry other ways there are whereby the same Truth is asserted in the Scripture . 2. THERE are sundry Divine Promises given unto Believers , that so it shall be , or to secure them of such supplies of Grace as shall cause their Spiritual Life to grow , increase , and flourish unto the end , such as that in the Psalm which we have considered : For these Promises are the Means whereby this Spiritual Life is originally communicated unto us , and whereby it is preserved in us ; by them are we made partakers of this Divine Nature , 2 Pet. 1. 4. and through them is it continued in us . Now Promises of this Nature , namely , that by the Dispensation of the Spirit of Christ , and supplies of his Grace , our Spiritual Life shall flourish , and be made fruitful to the end , I shall briefly call over one of them only at present , which is recorded Isa. 44. 3 , 4. I will pour water on him that is thirsty , and floods upon the dry ground ; I will pour my Spirit upon thy seed , and my blessing upon thine Off-spring ; and they shall spring up as among the Grass , as willows by the water courses . ALTHOUGH this Promise may have respect unto the Gracious dealing of God with the People of the Jews after their Return from the Captivity , yet hath it so only as it was Typical of the Redemption of the Church by Jesus Christ : But it belongs properly to the Times of the Gospel , when the Righteous were to flourish , and it is a Promise of the New Covenant , as is manifest , in that it is not only given unto Believers , but is also extended unto their Seed and Off-spring , which is an assured Signature of New Covenant Promises . And here is , ( 1. ) A supposition of what we are in our selves , both before and after our Conversion unto God , namely , as thirsty , dry , and barren Ground . We have nothing in our selves , no radical moisture to make us flourishing and fruitful . And as it is before , so it is after Conversion ; We are not sufficient of our selves , our sufficiency is of God , 2 Cor. 3. 5. Being left to our selves , we should utterly wither and perish . But , ( 2. ) Here is the blessed Relief which God in this Case hath provided ; he will pour the sanctifying Water of his Spirit , and the Blessing of his Grace upon us . And this he will so do , as to cause us to spring up as among the Grass , as Willows by the water courses . There is nothing of a more eminent and almost visible growth , than Willows by the water courses . Such shall be the Spiritual growth of Believers under the Influences of these Promises ; that is , they shall be fat and flourishing , and still bring forth fruit . And other Promises of the same Nature there are many ; but we must observe two things concerning them , that we may be satisfied in their Accomplishment . As , 1. THE Promises of the New Covenant , as unto the first Communication of Grace unto the Elect , are absolute and inconditional ; they are the executive conveyances of Gods immutable Purposes and Decrees : And what should be the condition of the Communication of the first Grace unto us ? Nothing that is not Grace can be so . If it be said , that this also is of God in us , which is the Condition of the Communication of the first Saving Grace unto us , then I would know whether that be bestowed on us without any Condition ; if it be , then that is the first Grace , as being absolutely free ; if it be not , then what is the Condition whereon it is bestowed , concerning which the same Enquiry must be made , and so for ever ? But this is the Glory of Convenant Promises , that as unto the Communication of the Grace of Conversion and Sanctification unto the Elect , they are absolutely free and inconditionnate : But , 2. THE Promises which respect the Growth , Degrees and Measures of this Grace in Believers are not so . There are many Duties required of us , that these Promises may be accomplished towards us , and in us ; yea , watchful Diligence in Universal Gospel Obedience is expected from us unto this end : See 2 Pet. 1. 4 , 5 , 6 , 7 , 8 , 9 , 10. This is the ordinary Method of the Communication of all supplies of Grace to make us spiritually flourish , and be fruitful , namely , that we be found in the diligent exercise of what we have received . God doth sometimes deal otherwise in a way of Soveraignty , and surprizeth men with healing Grace in the midst of their Decays and Backslidings , as Isaiah 57. 17 , 18. So hath many a poor Soul been delivered from going down into the Pit. The good Shepherd will go out of his way to save a wandring sheep ; but this is the ordinary method . 3. NOTWITHSTANDING these blessed Promises of Growth , Flourishing , and Fruitfulness , if we are negligent in the due Improvment of the Grace which we have received , and the discharge of the Duties required of us , we may fall into Decays , and be kept in a low , unthrifty state all our days . And this is the principal ground of the Discrepancy between the Glory and Beauty of the Church , as represented in the Promises of the Gospel , and as exemplified in the Lives and walking of Professors , they do not live up unto the Condition of their accomplishment in them ; howbeit , in Gods way and time they shall be all fulfilled . We have therefore innumerable blessed Promises concerning the thriving , growing , and flourishing of the Principle of Spiritual Life in us even in old Age , and until Death : But the Grace promised unto this end , will not befall us whilst we are asleep in Spiritual Sloth and Security . Fervent Prayer , the exercise of all Grace received , with Watchfulness unto all holy Duties , are required hereunto . 3. GOD hath secured the Growth of this Spiritual Life , by the provision of Food for it , whereby it may be strengthened and increased , for Life must be preserved by Food . And this in our Case is the Word of God , with all other Ordinances of Divine Worship which depend thereon , 1 Pet. 2. 2 , 3. Whatever the state of this Life be , whether in it's Beginning , it 's Progress , its Decays , there is suitable nourishment provided for it in the good Word of Gods Grace . If Men will neglect their daily Food that is provided for them , it is no wonder if they be weak and thriftless . And if Believers are not earnest in their desires after this Food , if they are not diligent in providing of it , attending unto it , much more if through Corruptions and Temptations they count it in the preaching of it light and common Food , which they do not value , it is no wonder if they fall into Spiritual Decays ; but God hath herein provided for our growth even unto old Age. AND this is the first thing which was proposed unto Confirmation , namely , that the Constitution and Nature of Spiritual Life is such , as to be indeficient , so as to thrive and grow even in old Age , and unto the end . THE Second thing proposed , is , That notwithall this provision for the Growth of Spiritual Life in us , Believers especially , in a long course of Profession are subject to Decays , such as may cast them into great Perplexities , and endanger their Eternal Ruine . AND these Spiritual Decays are of two sorts : ( 1. ) Such as are gradual and universal , in the loss of the vigour and Life of Grace , both in it's Principle , and in it's Exercise . ( 2. ) Such as are occasioned by Surprizal into Sin through the Power of Temptation ; I mean , such Sins as do waste the Spiritual Powers of the Soul , and deprive it of all solid peace . AS for Temporary Believers , give them but time enough in this World , especially if it be accompanied with outward Prosperity , or Persecution ; and for the most part their Decays of one sort or another will make a discovery of their Hypocrisie . Though they retain a Form of Godliness , they deny the Power of it , Prov. 1. 31. And if they do not openly relinquish all Duties of Religion , yet they will grow so Lifeless and favourless in them , as shall evidence their Condition ; for so it is with them who are lukewarm , who are neither hot nor cold , who have a Name to live , but are dead . AND herein lyeth a signal difference in this matter , between sincere Believers , and those who believe only for a time ; for those of the latter sort do either not perceive their Sickness and Decays , their Minds being taken up and possessed with other things ; or if they do find that it is not with them as it hath been formerly , they are not much concerned , and on any occasional new Conviction they cry , Yet a little more slumber , a little more sleep , a little more folding of the hands to sleep : But when the other do find any thing of this Nature , it makes them restless for a Recovery . And although through the many Snares , Temptations , and Deceits of Sin , or through their Ignorance of the right way for their Healing , they do not many of them obtain a speedy Recovery , yet none of them do approve themselves in such a Condition , or turn unto any undue Reliefs . NOW that Believers are subject to Decays in both the ways mentioned , we have full Testimony in Scripture : For as unto that general gradual Decay in the loss of our first Faith , Love , and Works , in the weakening of the internal Principle of Spiritual Life , with the loss thereon of Delight , Joy and Consolation , and the Abatement of the Fruits of Obedience , our Lord Jesus Christ doth expresly charge it on five of the seven Churches of Asia , Rev. 2 d. 3 d. And in some of them , as Sardis and Laodicea , those Decays had proceeded unto such a degree , as that they were in danger of utter Rejection : And hereunto answers the experience of all Churches , and all Believers in the World. Those who are otherwise minded , are dead in Sin , and have got pretences to countenance themselves in their miserable Condition . So is it with the Church of Rome ; and I wish others did not in some measure follow them therein . AND as unto those of the Second sort , whereinto Men are cast by Surprizals and Temptations , producing great Spiritual Distress and Anguish of Soul , under a sense of God's displeasure , we have an instance in David , as he gives us an account of himself , Psal. 38. verse 2. to the 10th . O Lord , thine Arrows stick fast in me , and thy hand presseth me sore . There is no soundness in my Flesh , because of thine Anger ; neither is there any rest in my Bones , because of my Sin : For mine Iniquities are gone over my head , as an heavy burthen , they are too heavy for me . My Wounds stink and are corrupt , because of my foolishness , &c. IT is certain , that here is a description of a very woful State and Condition : And the Psalmist knowing that he was called of God to be a Teacher and Instructer of the Church in all Ages , records his own Experience unto that end . Hence the Title of it is , A Psalm to bring to Remembrance : Some judge that David had respect unto some great and sore Disease that he was then visited withall . But if it were so , it was only an occasion of his Complaint ; the cause of it was Sin alone . And four things he doth represent : ( 1. ) That he had departed from God , and fallen into provoking Sins , which had produced great Distresses in his mind , verse 3 , 4. ( 2. ) That he had foolishly continued in that State , not making timely Application to Grace and Mercy for healing , whereby it was grown deplorable , ver . 5. And this Folly is that alone which makes such a Condition dangerous ; namely , when Men on their Surprizals in Sin , do not speedily apply themselves unto healing Remedies . ( 3. ) That he had herein a continual sense of the Displeasure of God by reason of Sin , verse . 2. 3 , 4. ( 4. ) That he was altogether restless in this State , mourning , groaning , labouring continually for Deliverance . THIS is a clearer Delineation of the Condition of Believers , when either by the greatness of any Sin , or by a long continuance in an evil and a careless frame , they are cast under a sense of Divine displeasure . This opens their Minds and their Hearts , declaring how all things are within , which they cannot deny . It is not so with many in the same Measures and Degrees as it was with David , whose falls were very great , but the substance of it is found in them all . And herein the Heart knoweth it's own Bitterness ; a Stranger intermedleth not with it : None knows the groaning and labouring of a Soul convinced of such Spiritual Decays , but he alone in whom they are . Hereon is it cast down to the Earth , going mourning all the day long , though others know nothing of it's Sorrows : But it is of a far more sad Consideration , to see men manifesting their inward Decays by their outward Fruits , and yet are little or not at all concerned therein . The former are in ways of Recovery , these in the Paths that go down to the Chambers of Death . I suppose , therefore , I may take it for granted , that there are few Professors of Religion , who have had any long continuance in the ways of it , having withal been exposed unto the temptations of Life , and much exercised with the occasions of it ; but that they have been asleep in their days , as the Spouse complains of her self , Cant. 5. 2. that is , they have been overtaken with decays of one sort or another , either with respect unto Spiritual or Moral Duties , in their Relation unto Churches or Families ; in their Judgments , or their Affections ; in their inward Frames or outward Actions , they have been overtaken with the effects of Sloth , Negligence , or the want of a continual Watch in the Life of Faith : I with it were otherwise . I principally herein intend those gradual Declensions in the Life and Power of Grace , which Men in a long course of Profession are subject unto . And these for the most part proceed from Formality in Holy Duties , under the constant outward performance of them ; vehement Engagements in the Affairs of Life , an overvaluation of sinful Enjoyments , growth in Carnal Wisdom , neglect of daily Mortification of such Sins as Men are naturally disposed unto , with a secret influence from the prevalent Temptation of the days wherein we live , which things are not now to be spoken unto . 3. BUT I come to that which was proposed in the Third Place , namely , To shew that this at present is the State of many Professors of Religion , that they are fallen under those Spiritual Decays , and do not enjoy the effects of the Promises concerning Flourishing and Fruitfulness , which we have insisted on . To fasten a Conviction on them , or some of them at least , that it is indeed so with them , is my present Design : and this ought to be done with some diligence . The Glory of Christ , the Honour of the Gospel , and the danger of the Souls of Men do call for it . This is the secret root of all our Evil , which will not be removed unless it be digged up ; who sees not , who complains not of the loss of , or Decays in the Power of Religion , in the days wherein we live ? But few there are , who either know or apply themselves , or direct others unto the proper Remedy of this Evil. Besides , it is almost as difficult to convince Men of their Spiritual Decays , as it is to recover them from them ; but without this , healing is impossible . If Men know not their Sickness , they will not seek for a Cure. Some when they see their Sickness , and their Wound , will apply themselves unto wrong useless Remedies , like them in the Prophet Hosea 5. 13. But none will make use of any Cure who see no Disease at all . Wherefore , to fasten a Conviction hereof on the Minds of some , we may make use of the ensuing Enquiries and Observations . 1. HAVE you in the way of your Profession had any Experience of these Spiritual Decays ? I doubt not but that there are some who have been preserved green and flourishing , from their first Conversion unto God , who never fell under the power of Sloth , Neglect , or Temptation , at least not for any remarkable Season ; but they are but few . It was not so scarce with any of those Believers under the Old Testament , whose Lives and Walkings are recorded for our Instruction ; and they must be such as lived in an exact and diligent course of Mortification . And some there are who have obtained Relief and Deliverance from under their Decays , whose Backslidings have been healed , and their Diseases cured . So it was with David , as he Divinely expresseth it , Psal. 103. 1 , 2 , 3 , 4 , 5. Bless the Lord , O my Soul , and all that is within me , bless his Holy Name : Who forgiveth all thine Iniquities , and herewith all thy Discases : Who redeemeth thy Life from Destruction , and crowneth thee with Loving kindness , and tender Mercy : Who satisfieth thy mouth with good things , so that thy Youth is renewed like the Eagles . So doth he celebrate his Deliverance from that State , whereof he complains , Psalm 38. which we mentioned before . And there is no Grace or Mercy that doth more affect the Hearts of Believers , that gives them a greater Transport of Joy and Thankfulness , than this of Deliverance from Backslidings . It is a bringing of the Soul out of Prison , which enlargeth it unto Praise , Psal. 142. 7. Of this sort I doubt not but that there are many ; for God hath given great warnings of the danger of a Spiritually decaying State ; and he hath made great Promises of Recovery from it , and multitudes in the Church are daily exercised herein : but I speak in general unto all . Have you any Experience of such Spiritual Decays , either in the frame of your Spirits , or in the manner of your walking before God , or at least that you are prone unto them , if not mightily preserved by the Power of Grace in your own utmost Diligence ? If you have not so , then I fear it is from one of these two Causes . 1. THAT indeed you have never had any flourishing Spiritual State in your Souls . He that hath been always weak and sickly , doth not know what it is to want a state of Health and Strength , because he never had experience of it ; much less doth he that is dead , know what it is to want Life . But he that from an exquisite Temper of Health , falls into languishing Distempers , knows distinctly , both how it was , and how it is with him . And the frame of the Minds of many Professors of Religion , with the manner of their walking , is such , as that if they are not sensible of Spiritual Decays , it is evident that they never had any good Spiritual Health ; and it is to no purpose to treat with such Persons about a Recovery . There are amongst those who make an outward Profession of true Religion , many that live in all sorts of Sins . If you should deal with them about Back-slidings , Decays , and a Recovery , you will seem unto them as Lot did to his Sons-in-law , when he told them of the Destruction of Sodom , as one that mocked , or made sport with them , Gen. 19. 14. or you will be mocked by them for your pains ; they have been always such as they are , it was never otherwise with them , and it is a ridiculous thing to speak to them of a Recovery . We must be able in this case to say to Men , Remember whence you are fallen , and repent , and do your first works , Revel . 2. 5. They must have had an experience of a better State , or they will not endeavour a Recovery from that wherein they are . Such therefore as see neither Evil nor Danger in their present Condition , but suppose all is well enough with them , because it is as good as ever it was , will not easily be brought under this Conviction ; but they have that which is of no less importance for them to enquire into , namely , whether they have had any thing of the Truth of Grace or no. Or , 2. IF you have not this Experience , it is to be feared that you are asleep in Security , which is hardly distinguishable from Death in Sin. The Church of Laodicea was sensibly decayed , and gone off from it's Primitive Faith and Obedience , yet she was so secure in her Condition , knew so little of it , that she judged her self on the contrary to be in a thriving flourishing State. She thought her self encreased in all Church Riches and Goods , that is , Gifts and Grace , while she was wretched , and miserable , and poor , and blind , and naked , Revel . 3. 17. in such a State as wherein it is questionable , whether she had any thing of the Life and Power of Grace to be found in her or no. And so is it with many Churches at this day , especially that which boasts it self to be without Error , or Blame : And it is strange that a Church should suppose that it flourisheth in Grace and Gifts , when it hath nothing but a noise of words in their stead . SO God testified concerning Ephraim , that gray hairs were sprinkled on him , yet he knew it not , Hos. 7. 9. He was in a declining , dying condition , but did not understand it . Hence it is added , They do not return to the Lord their God , nor seck him for all this , ver . 10. If Men will not learn , and own their Spiritual Decays , there is no hopes of prevailing with them to return unto the Lord ; the whole have no need of a Physician , but the sick ; Christ came not to call the Righteous , but Sinners to Repentance : such Persons are under the Power of a stupid Security , from whence it will be very hard to rouze them up . Hence it is that we have so little success for the most part , in calling Persons to look after a Revival and Recovery of their Decays ; they acknowledge no such thing in themselves , such Calls may belong unto others ; yea , if nay word seem to come near them unto their Disquietment , they are apt to think it was spoken out of spight and ill will towards them ; they approve of themselves in their present Condition . Hence is the Complaint of Christ in the Ministry of the Word : I have called , and ye have refused , I have stretched out my hand , and no Man regarded . We have set at nought all my Counsel , and you would none of my Reproof , Prov. 1. 24 , 25. Hence let this Truth be pressed a thousand times , it is not one of a thousand who will think himself so concerned , as to apply himself unto a Relief . A Spirit of slumber seems to be poured on many . 2. TO improve this Conviction , I would ask of some , whether they have been able to maintain Spiritual Peace and Joy in their Souls . I take it for granted , that ordinarily they are inseparable Adjuncts of the Life of Faith , in an humble fruitful Walk before God. The Scripture testifieth that they are so , and no Experience lyes against it in ordinary Cases . And I suppose that those unto whom I speak , do in some measure know what they are , and do not delude themselves with Fancies and Imaginations ; they have substance in them however by some derided , and to some unknown . Have this Peace and Joy been maintained and born sway in your Minds ? Have they under all Tryals and Surprizals been quickly composed by them ? Or are you not rather on all Occasions uneasie and perplexed ? This is certain , that a decaying Spiritual State , and solid Spiritual Peace , are inconsistent : And if ever you had such Peace , you may by the loss of it , know into what state you are come . 3. NOT to enquire further into things internal and hidden , wherein Men may justifie themselves if they please , there are too many open visible Evidences of these Decays among Professors of Religion ; they have not kept them from he Eyes of the Church , nor yet from the World. Do not Pride , Selfishness , Worldliness , Levity of Attire , and Vanity of Life , with corrupt unsavoury Communication , abound among many ? The World was never in a worse posture for Conformity , than it is at this day , wherein all Flesh hath corrupted it's ways ; and yet as unto things of outward appearance , how little dinstinction is left between it , and those who would be steemed more strict Professors of Religion ! was this the way and manner of the Saints of old , of those that went before us in the same Profession ? Was it so with our selves in the time of our first Espousals , when we went after God in the Wilderness , in a Land that was not sown ; as Jerem. 2. 2 ? Some understand what I say : If we have not some of us had better days , we never had good days in our Lives ; if we have had them , why do we not stir up our selves to look after a Recovery ? 4. MAY not God say of many of us , what he said of his People of old ; Thou hast been weary of me , O Israel ? Isa. 43. 22. Have we not been weary of God , untill we have abundant cause to be weary of our selves ? The most , I presume will be ready with them in Malachi , to say , How , or wherein have we been weary of God ? Do we not abide , yea , abound in the Duties of his Service ? What can be more required of us ? wherein are we to blame ? This were something indeed , but that it is often so , that Men are weary of Cod , when they even weary God with their Duties and Services , Isa. 1. 13 , 14. God says in his Word , He is weary , They say in their Hearts they are weary , Mal. 1. 13. But I answer , MANY cannot with any modesty make use of this pretence . Their Sloth , Indifferency , and Negligence in the Observance of the Duties of Divine Worship , both in private and publick , is notorious . In particular , is not the Duty of Family Prayer neglected by many , at least as to it's constancy and fervency ? And although it be grounded in the Light of Nature , confirmed by the general Rules of the Scripture , requisite unto the Dedication of a Family unto God , strengthened by the constant Example of all the Saints of old , and necessary in the Experience of all that walk with God ; yet do not many begin to seek out pleas and arguings to justifie their Omission hereof ? Are not all things filled with the fruits of the negligence of such Professors in the Instruction of their Children and Servants ? And hath not God given severe Rebukes unto many of us in their fearful miscarriages ? And as unto the publick Worship of God , I wish that Sloth and Indifferency did not appear upon too many , under various pretences . But , 2. THIS is not that which I do intend . Men may be weary of God , whilst they abide in the observance of a multitude of outward Duties . 1. THEY may be so , with respect unto that Spirituality and Intention of mind unto the Exercise of all Grace , which are required unto such Duties . These are the Life , the Soul , the animating Principle of them , without which their outward performance is but a dead Carkass . Men may draw nigh to God with their Lips , when their Hearts are far from him . This is that which becomes God in his Worship , and is useful to our own Souls ; for God is a Spirit , and he will be worshipped in Spirit and in Truth ; which he is not , but in the Exercise of the Graces of his Spirit in the Worshippers ; For bodily exercise profiteth little , but Godliness is profitable unto all things , 1 Tim. 4. 8. TO keep up the Mind unto this frame , to stir up all Grace unto a constant vigorous Exercise in all Holy Duties , is a matter whereunto great Spiritual Diligence and Watchfulness is required : Watch unto Prayer . A thousand pretences rise against it ; all the Arts of Sloth , Formality , weariness of the Flesh , and the business of Life , do contend to frustrate the design of it . And the suitableness of resting in the work done unto the Principles of a Natural Conscience , gives efficacy to them all : And when Men come to satisfie themselves herein , it may be it were better that for a time such Duties were wholly omitted ; for in that case Conscience it self will urgently call on Men not hardened in Sin , to a consideration of their Condition : wherefore much Spiritual Labour and Diligence is required in this matter . The outward performance of Religious Duties , be they never so many , or however strictly enjoyned , as the daily and nightly Canonical hours amongst the Popish Devotionists , is an easie task , much inferiour unto the constant labour which some Men use in their Trades and Callings . And in them , in the performance of them either publick , or in their Families , men may be weary of God : And according as they are remiss in the constant keeping up of Spirituality , and the Exercise of Grace in sacred Duties , so is the Degree of their Weariness . And there is almost nothing whereby Men may take a safer Measure of their Decays , or Growth , than by the usual frame of their Minds in these Duties . If they do constantly in them stir up themselves to take hold of God , as Isa. 64. 7. it is an evidence of a good Temper of Spiritual Health in the Soul. But this will not be done without the utmost Watchfulness and Care against Impressions from the Flesh and other Temptations . But Sloth and Formality , herein , is a sign of a thriftless State in the inner man : And all Inventions of such Formality are disserviceable unto the Interest Grace . 2. SO is it with them also who attending unto the outward Duties of Religion , do yet indulge themselves in any known Sin ; for there is nothing of God in those Duties , which tend not unto the mortification of all Sin : and Men may keep up a Form of Godliness , to countenance themselves in the neglect of it's Power . And in particular , where any known Sin is indulged unto , where the mortification of it is not duly endeavoured , where our Religious Duties are not used , applied and directed unto that end , there is a weariness of whatever is of God in them , nor hath the Soul any real entercourse or Communion with God by them . 5. IF we should make a particular Enquiry into the State of our Souls , with respect unto those Graces which are most useful , and tend most to the Glory of God , it is to be feared , that the Decays of many would be made very evident ; such are Zeal , Humility , Contriteness of Heart , Spiritual mindedness , vigour of Soul , and Delight in the ways of God , Love , Charity , Self-denial , and like . Are we fat and flourishing in these things even in old Age ? Are they in us , and do abound , as the Apostle speaks ? 2 Pet. 1. 8. Do we bring forth the fruit of them so as to show the Faithfulness of God in his supply of Grace ? I shall not make a particular Enquiry into them , but only give two General Rules whereby we may try our selves with respect unto them all . 1. THE loss of a Spiritual Appetite unto the Food of our Souls , is an Evidence of a Decay in all these Graces . Spiritual Appetite consists in Earnest Desires , and a Savoury Relish : So it is described by the Apostle , 1 Pet. 2. 2 , 3. As new-born Babes desire the sincere Milk of the Word , that ye may grow thereby ; if so be you have tasted that the Lord is gracious . There is required unto this Spiritual Appetite an earnest desire of the Word , grounded on an Experience of the Grace of God in it unto this end , that we may grow and thrive Spiritually thereby . And this Appetite will give us as just a measure of the State of Grace in us , as a Natural Appetite unto wholsome Food , with due digestion thereon , doth give of a good state of Health in the Body . THIS therefore we are to enquire into : Doth it abide in us as formerly ? We hear the Word preached as much as ever ; but do we do it with the same desire and Spiritual Relish as before ? Some hear to satisfie their Convictions , some to please their Fancies , and some to judge of the Persons by whom it is dispensed . It is but in few that the necessary preparation for the due receiving of it are found . WHEN Men grow in Age , they lose much of their Natural Appetite unto Food ; they must eat still for the maintenance of Life , but they do it not with that desire after it , and that gust in it as in the days of Youth and Health . Hence they are apt to think , that the meat which they had formerly was more savoury than what is now provided for them ; though what they now enjoy is much to be preferred before what they then had : the change is in themselves . So we may find not a few Professors , who are ready to think and say , that the preaching which they had in former days , and the Religious Exercises which they were ingaged in , were far to be preferred above what they now enjoy . But the Change is in themselves , they have lost their Spiritual Appetite , or their hunger and thirst after the Food of their Souls . THE full Soul loatheth the Honey-comb ; but to the hungry Soul every bitter thing is sweet , Prov. 27. 7. Men being grown full of themselves , and of a good conceit of their own Abilities , have lost their Spiritual Appetite unto the Word of God ; and this makes the Word lose it's Power and Efficacy towards them . That Word which the Psalmist says is sweeter than the honey , or honey-comb , Psal. 19. 10. hath little or no taste or relish in it unto them . If they were hungry , they would find a sweetness in the bitterest of it's Reproofs , beyond what they can now find in the sweetest of it's Promises . They come to hear the Word with sick Desires , and low Expectations , as if they were invited to eat after a Feast , being self-full before . But this loss of a Spiritual Appetite , is an Evidence of the Decay of all other Graces whatever . 2. A neglect of making Religion our Principal business , is another Evidence of the Decay of all sorts of Grace in us : For where Grace is in it's proper Exercise , it will subordinate all things unto Religion , and the Ends of it , as David twenty times declares in the 119th . Psalm . All things , all Occasions of Life shall be postponed thereunto : The Love and valuation of it will bear sway in our Minds , our Thoughts and Affections , and the practice of it shall give Rule unto all other Concernments : But is it so with many amongst us ? It is well if Religion be one thing , it is far enough from being the One thing ; every other thing is preferred before it , and it can hardly crowd in to possess any place in their Minds . To see Men continually plodding in the Affairs of the World , regulating all their actings by their concernment in them , diverting only at some seasons , as it were out of their way unto Duties of Religion , it is vain to say , that they make Religion their Business : But there is scarce a more certain Evidence of a frame of Mind spiritually Decaying in all sorts of Graces , if ever any of them were in it in Sincerity and Power , than this one , that Men do not make Religion their chiefest Business : And a little Self-Examination will help Men to judge what it is that they make so to be . LASTLY , I might also instance in the uselesness of Men in their Profession ; in want of Love unto all Saints , Barrenness in Good Works , unreadiness and unwillingness to comply in any extraordinary manner with the Calls of God unto Repentance and Reformation ; in Love of the World , and Pride of Life , with Passions suited unto such Principles , predominant in them ; for they are all undeniable Evidences , that those with whom they are found , had never any true Grace at all , or that they are fallen under woful Decays . But what hath been spoken may be sufficient unto our present purpose . THIS is the third thing that was proposed , namely , an endeavour to leave Convictions on the Minds of some concerning their Spiritual Decays , and the necessity of seeking after a Revival by the Means that shall be insisted on . And I intend it principally for those of us who under a long Profession , are now come unto Age , aud shall not have much time for Duty continued unto us . And the Truth is , I meet with none , who are Christians of any considerable Experience , and are Spiritually minded , but they are sensible of the Danger of such Decays in this hour of Temptation , and how difficult it is in the use of all means to keep up a vigorous active frame of Mind in Faith , Love , Holiness and Fruitfulness . And for those who are not concerned herein , I confess I know not what to make of them , or their Religion . 4. I proceed unto that which was proposed in the fourth , or last place ; namely , the Way and Means whereby Believers may be delivered from these Decays , and come to thrive and flourish in the inward Principle , and outward Fruits of Spiritual Life , which will bring us back unto the Consideration of that Truth which we may seem to have diverted from . And to this end , the things ensuing are proposed unto Consideration . 1. THE State of Spiritual Decays is recoverable . No Man that is fallen under it hath any Reason to say There is no hope , provided he take the right way for his Recovery . If every step that is lost in the way to Heaven should be irrecoverable , Woe would be unto us ; we should all assuredly perish . If there were no Reparation of our Breaches , no healing of our Decays , no Salvation but for them who are always progressive in Grace ; if God should mark all that is done amiss , as the Psalmist speaks , O Lord , who should stand ? Nay , if we had not Recoveries every day , we should go off with a perpetual Backsliding . But then , as was said , it it required that the right means of● it be used , and not that which is destructive of what is designed , whereof I shall give an Instance . When Trees grow old , or are decaying , it is useful to dig about them , and manure them , which may cause them to flourish again , and abound in Fruit : But instead hereof , if you remove them out of their Soil , to plant them in another , which may promise much advantage , they will assuredly wither and dye . So it is with Professors , and hath been with many ; finding themselves under manifold Decays , and little or nothing of the Life and Power of Religion left in them , they have grown weary of their Station , and have changed their Soyl , or turning from one way in Religion unto another , as some have turned Papists , some Quakers , and the like , apprehending that fault to be in the Religion which they professed , which was indeed only in themselves . You cannot give an instance of any one who did not visibly wither and dye therein ; but had they used the proper means for their Healing and Recovery , they might have lived and brought forth Fruit. 2. A strict Attendance unto the Severities of Mortification , with all the Duties that lead thereunto , is required unto this end : So also is the utmost Diligence in all Duties of Obedience . These things naturally offer themselves , as the first Relief in this case , and they ought not to be omitted . But if I should insist upon them , they would branch themselves into such a multitude of particular Directions , as it is inconsistent with my Design here to handle . Besides , the way which I intend to propose is of another Nature , though consistent with all the Duties included in this Proposal ; yea , such as without which not one of them can be performed in a due manner . Wherefore , as unto these things , I shall only assert their Necessity , with a double Limitation . 1. THAT no Duties of Mortification be prescribed unto this end , as a Means of Recovery from Spiritual Decays , but what for Matter and Manner are of Divine Institution and Command . All others are laid under a severe Interdict , under what pretence soever they may be used , Who hath required these things at your hands ? Want hereof , is that whereby a pretended Design to advance Religion in the Papacy , hath ruined it . They have under the name and pretence of the means of Mortification , or the Duties of it , invented and enjoyned , like the Pharisees , a number of Works , Ways , Duties , so called , which God never appointed , nor approved , nor will accept , nor shall they ever do good unto the Souls of Men. Such are their Confessions , Disciplines , Pilgrimages , Fastings , Abstinence , framed Prayers to be repeated in stated Canonical hours , in such a length and number . In the bodily Labour of these things , they exercise themselves to no Spiritual Advantage . BUT it is Natural to all Men to divert to such Reliefs in this case . Those who are throughly convinced of Spiritual Decays , are therewithall pressed with a sense of the Guilt of Sin ; for it is Sin which hath brought them into that Condition . Hereon in the first place they set their Contrivance at work , how they may atone Divine Displeasure , and obtain Acceptance with God : And if they are not under the actual Conduct of Evangelical Light , two things immediately offer themselves unto them . First , Some extraordinary course in Duties , which God hath not commanded . This is the way which they betake themselves unto in the Papacy , and which Guilt in the Darkness of corrupted Nature vehemently calls for . Secondly , An extraordinary multiplication of such Duties , as for the substance of them are required of us . An instance in both kinds we have Micah 6. 6 , 7. Wherewith shall I come before the Lord , and bow my self before the high God ? Shall I come before him with burnt-offerings , with Calves of a year old ? Will the Lord be pleased with thousands of Rams , or with ten thousands of Rivers of Oyl ? Shall I give my First-born for my Transgressions , the Fruit of my Body for the Sin of my Soul ? And by this means they hope for a Restitution into their former Condition . And whereas Spiritual Decays are of two sorts : First , from the Power and Effect of Convictions only , which are multiplied among Temporary Believers : And Secondly , from Degrees in the Power and Effects of Saving Grace . Those whose Decays are of the first sort , are never to be diverted from , attempting their Relief by such means : And when they find them fail , for the most part they cease contending , and abandon themselves to the power of their Lusts ; for they have no Evangelical Light to guide them in another course . UNTO them who are of the second Sort , is this Direction given , in an endeavour for a Recovery from Backsliding , and thriving in Grace , by a redoubled Attendance unto the Duties of Mortification , and New Obedience . Let care be taken , that as unto the matter of them they be of Divine Appointment , and as to the manner of their performance , that it be regulated by the Rules of the Scripture . Such are constant Reading and Hearing of the Word , Prayer with fervency therein , a diligent watch against all Temptations and occasions of Sin ; especially an Endeavour by an Holy Earnestness , and vehement Rebukes , of the entrance of any other Frame , to keep the Mind Spiritual and Heavenly in it's Thoughts and Affections . 2. LET them take heed , that they attempt not these things in their own strength . When Men have strong Convictions , that such and such things are their own Duty , they are apt to act as if they were to be done in their own strength . They must do them , they will do them , that is as unto the outward work , and therefore they think they can do them , that is in a due manner . The Holy Ghost hath for ever rejected this confidence , none shall prosper in it , 2 Cor. 3. 5. Chap. 9. 8. But hereby many deceive themselves , labouring in the Fire , while all they do doth immediately perish ; they have been negligent and careless , whereby things are come to an ill posture with them , and that peace which they had is impaired : But now they will pray , and read , and fast , and be liberal to the poor , and now an Abstinence from Sin. All these things they suppose they can do of themselves , because they can and ought to perform the outward works , wherein the Duties intended do consist . Hereby Christ is left out of the whole Design , who when all is done , is the Lord that healeth us , Exod. 1 5. 26. And there is another evil herein ; for whatever Men do in their own Natural Abilities , there is a secret Reserve of some kind of Merit in it . Those who plead for these things , do averr there can be no merit in any thing , but what proceeds from our own Free-will ; and what is so done , hath some kind of merit inseparably accompanying of it ; And this is enough to render all Endeavours of this kind not only useles and fruitless , but utterly rejected . Faith 〈…〉 the Assistance of Christ and his in and unto these Duties ; or however they may be multiplied , they will not he effectual unto our Healing and Recovery . These things are to be used , according as we receive supplies of Grace from above , in Subordination unto that Work of Faith that shall be declared . Wherefore , 3. THE Work of recovering Backsliders or Believers from under their Spiritual Decays , is an Act of Soveraign Grace , wrought in us by vertue of Divine Promises ; out of this Eater cometh meat . Because Belivers are liable to such Declensions , Backslidings , and Decays , God hath provided and given unto us great and precions Promises of a Recovery , if we duly apply our selves unto the Means of it . One of the places only wherein they are recorded , I shall here call over , and explain , Hosea 14. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. O Israel , return unto the Lord they God , for thou hast fallen by thine Iniquit● : Take with you words , and turn with the Lord , say unto him , Take away all Iniquity , and receive 〈◊〉 graciously : so will we render the calves of our lips , &c. I will heal their Backslidings , I will love them freely , for mine Anger is turned away from him : I will be as the dew unto Israel ; be shall grow as the Lilly , and cast out his Roots as Lebanon . His Branches shall spread , and his Beauty shall be as the Olive Tree , and his smell as Lebanon . They that dwell under his shadow shall return , they shall revive as the Corn , and grow as the Vine , the scent thereof shall be as the Wine of Lebanon : 〈◊〉 . Wall say , What have I to do any more with Idols ? I have heard him , and observed him , I am like a green Fir-tree ; from me is thy fruit found . THE whole matter treated of in general , both as unto the Disease and Remedy , is fully stated in this passage of Scripture ; and that in the Experience of the Church , and God's dealing with them : we may therefore receive many plain Directions from it , and a safe Guidance in our Progress , which we shall endeavour to take in the ensuing Observations . 1. THIS Application of God unto Israel , ( O Israel return , ) was made when the generality of the People were wicked and devoted unto utter Destruction . So it is declared in the last words of the foregoing Chapter , and their Desolation fell out not long after accordingly . Wherefore , no Season nor Circumstances of things shall obstruct Soveraign Grace , when God will exercise it towards his Church : It shall work in the midst of desolating Judgments . 2. IN such a time the true Israel of God , the Elect themselves , are apt to be overtaken with the Sins of the whole , and so to Backslide from God , and so to fall into Spiritual Decays . So Israel had now done , though she had not absolutely broken Covenant with God ; He was yet unto her The Lord thy God , yet she had fallen by her Iniquity . Times of publick Apostacy are often accompanied with partial defects in the best ; Because Iniquity aboundeth , the love of many shall wax cold , Mat. 24. 12. 3. WHEN God designs to heal the Backsliding of his People by Soveraign Grace , he gives them effectual Calls unto Repentance , and the use of means for their Healing : So he doth here by his Prophet , O Israel return , take with you words . And if I could see that God did stir up his Faithful Ministers to apply themselves in a peculiar manner , unto this Work of pressing vehemently all their Congregations with their Duty herein ; and let them know , that there is no other way to prevent their Ruine , but by returning unto the Lord , according to the ways of it here prescribed ; I should not doubt but that the time of Healing were at hand . 4. THE means prescribed unto this end , that our Backslidings may be healed , in a way suited unto the Glory of God , is renewed Repentance : And this acts it self , 1. IN servent Prayer ; Take with you words , and say . Consider the Greatness and Importance of the Work before you , and weigh well what you do in your dealing with God. The matter of this Prayer is twofold : ( 1. ) The pardon of all Iniquity ; that is , the taking of it away : And no Sin is omitted , all being now become equally burthensome ; take away all Iniquity . When the Souls of Sinners are in good earnest in their Return unto God , they will leave out the Consideration of no one Sin whatever . Nor are we meet for Healing , nor shall we apply our selves unto it in a due manner , without some previous sense of the Love of God in the pardon of our Sin. ( 2. ) Gracious Acceptation , Receive us graciously . The words in the Original are only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and receive good : but both the words being used variously , the Sense eminently included in them , is well expressed by receive us graciously . After we have cast our selves under tokens of thy Displeasure , now let us know that we are freely accepted with thee . And this also lyes in the Desires of them who design to obtain an Healing of their Backslidings ; for under them they are sensible that they are obnoxious unto Gods Displeasure . 2. AFFECTIONATE Confessions of the Sin , wherein their Beckslidings did consist , or which were the Occasions of them . Ashur shall not save us , &c. we will say no more to the work of our hands , Ye are our Gods. Fleshly Confidence , and False Worship , were the two great Sins that had now ruined the Body of the People : These Believers themselves had an Accession unto them more or less , as now they have unto the prevailing Sins of the Days wherein we live , by Conformity unto the World. Of these Sins God expecteth a full and free Confession in order unto our Healing . 3. A renewed Covenant Engagement to renounce all other Hopes and Expectation , and to betake themselves with their whole Trust and Confidence unto him ; whereof they express , First , The Cause , which was his meer Grace and Mercy : For in thee the Fatherless findeth Mercy ; And Secondly , The Effect of it , which is Praise and Thanksgiving : So will we render the Calves of our Lips. And some things we may hence farther observe as unto the Case under Consideration . As , 1. ALTHOUGH God will repair our Spiritual Decays , and heal our Backslidings freely , yet he will do it so , or in such a way , as wherein he may communicate Grace unto us , to the praise of his own Glory . Therefore are these Duties prescribed unto us in order thereunto ; for although they are not the procuring Cause of the Love and Grace from whence alone we are healed , yet are they required in the method of the Dispensation of Grace , to precede the Effect of them . Nor have we any where a more illustrious Instance and Testimony of the Consistency and Harmony which is between Soveraign Grace , and the diligent discharge of our Duty , than we have in this place : For as God promiseth , that he would heal their Backslidings out of his free Love , verse 4. and would do it by the Communication of Effectual Grace ; ver . 5. so he injoyns them all these Duties in order thereunto . 2. THAT Tunless we find these things wrought in us in a way of preparation , for the receiving of the Mercy desired , we have no firm ground of Expectation , that we shall be made partakers of it : For this is the method of Gods dealing with the Church . Then , and then only we may expect a gracious Reviving from all our Decays , when serious Repentance working in the ways declared , is found in us . This Grace will not surprize us in our Sloth , Negligence , and Security , but will make way for it self , by stirring us up unto sincere endeavours after it , in the perseverance of these Duties . And untill we see better Evidences of this Repentance among us , than as yet appears , we can have but small Hopes of a general Recovery from our present Decays . 5. THE Work it self is declared , ( 1. ) By it's Nature . ( 2. ) In it's Causes . ( 3. ) From it's Effects . 1. IN the Nature of it , it is the healing of Backslidings ; I will heal their Backslidings ; the Sin whereby they are fallen off from God , unto whom they are now exhorted to Return . These bring the Souls of Men into a diseased Estate , and danger of Death : The Cure hereof , is the Work of God alone . Hence he gives himself that Title , I am the Lord that healeth thee , Exod. 15. 26. And because of the poysonous Nature of Sin , and the danger it brings of Eternal Death unto the Souls of Men , the Removal of it , or a Recovery from it , is often called by the name of Healing , Psal. 6. 2. Isai. 57. 18 , 19. Hos. 6. 1. Here it includeth two things ; First , the pardon of Sin past , and then a supply of Grace to make us fruitful in Obedience . I will be as the Dew to Israel , as we shall see . This is God's Healing of Backslidings . 2. IN the Causes of it , which are , ( 1. ) The Principal moving Cause , and that is free undeserved Love ; I will love them freely . From hence alone is our Recovery to be expected . ( 2. ) The Efficient Cause , which as unto Sins past is pardoning Mercy ; Mins Anger is turned away from him : And as unto renewed Obedience , in which two our Recovery consists , it is in a plentiful Supply of Effectual Grace ; I will be as the Dew unto Israel . Fresh supplies of the Spirit of Grace from above are so expressed : This is necessary unto our Healing and Recovery . 3. IT is described by it's Effect , which is a much more abundant Fruitfulness in Holiness and Obedience , in Peace and Love , than ever they had before attained . This the Prophet sets out in multiplied Similitudes and Metaphors , to denote the Greatness and Efficacy of the Grace so communicated . I have a little insisted on the opening of this Context , for sundry Reasons . 1. THE Case which I would consider , is in all the parts of it stated distinctly , and represented clearly unto us . There is nothing remains , but only the especial Way , whereby in the Exercise of Faith this Grace may be obtained , which is that which I shall speak unto in the last place , as that which is principally intended in this Discourse . 2. THAT I might shew how great a thing it is to have our Spiritual Decays made up , our Backslidings healed , and so to attain the vigorous acting of Grace and Spiritual Life , with a flourishing Profession , and fruitful Obedience in Old Age : It is so set forth here by the Holy Ghost , as that every one must needs have a sense of the Beauty and Glory of the Work : It is that which Divine Love , Mercy and Grace are eminently effectual in unto the Glory of God , that which so many Duties are required to prepare us for . Let no Man think that it is a light or common work , every thing in it is peculiar : It is unto them who are made partakers of it , a Life from the Dead . 3. THAT none may utterly despond under their Decays . When Persons are awakened by new Convictions , and begin to feel the weight of them , and how 〈◊〉 they are intangled with them , they 〈◊〉 ready to faint , and even to despair of Deliverance . But we see that here is a Promise of Deliverance from them by pardoning Mercy , and also of such fresh Springs of Grace as shall cause us to abound in Holiness and Fruitfulness . Who is it that is entangled with Corruptions and Temptations , that groans under a sense of a cold lifeless barren frame of Heart ? he may take in Spiritual Refreshment , if by Faith he can make Application of this Promise unto himself . 4. THAT which remains , is to declare the particular Way whereby in the Exercise of Faith , we may obtain the Fruit of this and all other Promises of the like Nature , unto the End so often proposed ; namely , of being flourishing and fruitful even in Old Age. Now supposing a due Attendance unto the Duties mentioned , I shall give some Directions , with respect unto that which gives Life , Power and Efficacy unto them all , and which will infallibly bring us unto the full Enjoyment of this Signal Mercy : And they are these that ●ollow . 1. ALL our Supplies of Grace are from Jesus Christ. Grace is declared in the Promises of the Old Testament , but the way of it's Communication , and our receiving of it , is revealed unto us in the New. This belongs to the Mystery of it , that all Grace is from Christ , and shall be in vain expected any other way . He hath assured us , that without him we can do nothing ; we can no more bring forth Fruit , than a Branch can that is separated from the Vine , John 15. 3 , 4 , 5. He is our Head , and all our Spiritual Influences , that is , Divine Communication of Grace ; are from him alone . He is our Life efficiently , and liveth in us effectively , so as that our Ability for vital Acts is from him , Gal. 2. 20. Col. 3. 1 , 2. Are we then any of us under Convictions of Spiritual Decays ? or do we long for such Renovations of Spiriritual strength , as may make us flourish in Faith , Love and Holiness , we must know assuredly , that nothing of all this can be attained , but it must come from Jesus Christ alone . We see what Promises are made , what Duties are prescribed unto us ; but however , we should endeavour to apply our selves unto the one on the other , they would yield us no Relief , unless we know how to receive it from Christ himself . 2. THE only way of receiving Supplies of Spiritual Strength and Grace , from Jesus Christ , on our part , is by Faith. Hereby we come unto him , are implanted in him , abide with him , so as to bring forth Fruit. He dwells in our Hearts by Faith , and he acts in us by Faith , and we live by Faith in or on the Son of God. This I suppose will be granted , that if we receive any thing from Christ , it must be by Faith , it must be in the Exercise of it , or in a way of Believing ; nor is there any one word in the Scripture that gives the least Encouragement to expect either Grace or Mercy from him in any other way , or by any other means . 3. THIS Faith respects the Person of Christ , his Grace , his whole Mediation , with all the Effects of it , and his Glory in them all . This is that which hath been so much insisted on in the foregoing Discourses , as that it ought not to be again insisted on : This therefore is the issue of the whole . A steady view of the Glory of Christ , in his Person , Grace , and Office , thrô Faith , or a constant lively Exercise of Faith on him , according as he is revealed unto us in the Scripture , is the only effectual way to obtain a Revival from under our Spiritual Decays , and such Supplies of Grace as shall make us Flourishing and Fruitful even in Old Age. He that thus lives by Faith in him , shall by his Spiritual thriving and growth , shew , That the Lord is upright , that he is our Rock , and that there is no unrighteousness in him . WE may consider briefly : First , How this is is testified unto in the Scripture , and then what are the ways whereby this Grace , or Duty will produce this effect , and so put a close unto this part of the Application of the Sacred Truth before declared . 1. THIS Direction is given us , Psal. 34. 5. They looked unto him and were lightened , and their Faces were not ashamed . That it is Christ , or the Glory of God in him , that is thus looked unto , I need not prove , it will not be denied . And it is their Faith which is expressed by their looking unto him ; which is nothing but that beholding of his Glory which we have described : For it is an Act of Trust arising from an Apprehension of who and what he is . The issue or effect hereof is , that they were lightened ; that is , received fresh Communication of Spiritual , Saving , Refreshing Light from him , and consequently of all other Graces , whence their Faces were not ashamed ; nor shall we fail in our Expectation of new Spiritual Communication in the Exercise of the same Faith. THIS is that which we are called unto , Isa. 45. 22. Look unto me , and be saved , all ye ends of the Earth . On this look to Christ , on this view of his Glory depends our whole Salvation ; and therefore all things that are needful thereunto , do so also : This is the way whereby we receive Grace and Glory . This is the Direction given us by the Holy Ghost for the attaining of them . SO is the same Duty described , Micah 7. 7. Therefore I will look unto the Lord , I will wait for the God of my Salvation ; my God will hear me . The Church knew not any other way of Relief , whatever her Distresses were . A Look unto Christ as Crucified , ( and how Glorious he was therein , hath been declared , ) is made the Cause and Fountain of that Godly Sorrow , which is a Spring unto all other Graces , especially in those who have fallen under Decays ; Zech. 12. 10. and it is so also of desiring strength from him , to enable us to endure all our Tryals , Troubles and Afflictions , with patience unto the end , Heb. 12. 2. THE only Enquiry remaining , is , How a constant view of the Glory of Christ , will produce this Blessed Effect in us : And it will do so several ways . 1. IT will be effected by that transforming Power and Efficacy , which this Exercise of Faith is always accompanied withal . This is that which changeth us every day more and more into the likeness of Christ , as hath been at large before declared . Herein all Revivals and all Flourishings are contained . To have a good measure of Conformity unto Christ , is all whereof in this Life we are capable : The perfection of it is Eternal Blessedness . According as are our Attainments therein , so is the thriving and flourishing of the Life of Grace in us , which is that which is aimed at ; other ways and means it may be have failed us , let us put this to the Tryal . Let us live in the constant Contemplation of the Glory of Christ , and vertue will proceed from him to repair all our Decays , to renew a right . Spirit within us , and to cause us to abound in all Duties of Obedience . This way of producing these effects , Flesh and Blood will not reveal ; it looks like washing in Jordan to cure a Leprosie : But the Life of Faith is a Mystery known only unto them in whom it is . 2. IT will fix the Soul unto that Object which is suited to give it Delight , Complacency , and Satisfaction . This in perfection is Blessedness , for it is caused by the Eternal Vision of the Glory of God in Christ : And the nearer Approaches we make unto this State , the better , the more Spiritual , the more Heavenly is the State of our Souls . And this is to be obtained only by a constant Contemplation of the Glory of Christ , as hath been declared . And it is several ways effectual unto the end now proposed . For , 1. THE most of our Spiritual Decays and Barrenness arise from an inordinate admission of other things into our Minds ; for these are they that weaken Grace in all it 's Operations . But when the Mind is filled with thoughts of Christ and his Glory , when the Soul thereon cleaves unto him with intense Affections , they will cast out , or not give admittance unto those causes of Spiritual Weakness and Indisposition : See Col. 3. 1 , 2 , 3 , 4 , 5. Ephes. 5. 8. 2. WHERE we are ingaged in this Duty , it will stir up every Grace unto it's due Exercise , which is that wherein the Spiritual Revival enquired after , doth consist . This is all we desire , all we long for , this will make us fat and flourishing , namely , that every Grace of the Spirit have it's due Exercise in us . See Rom. 5. 3 , 4 , 5. 2 Pet. 1. 5 , 6 , 7 , 8. Whereas therefore , Christ himself is the first proper adequate Object of all Grace , and all it's Exercise , ( for it first respects him , and then other things for him ) when the Mind is fixed on him , and his Glory , every Grace will be in a Readiness for it's due Exercise . And without this we shall never attain it by any Resolutions or Endeavours of our own , let us make the Tryal when we please . 3. THIS will assuredly put us on a vigilant watch , and constant conflict against all the deceitful workings of Sin , against all the Entrances of Temptation , against all the ways and means of Surprizals into foolish frames , by vain Imaginations , which are the causes of our Decays . Our Recovery or Revival will not be effected , nor a fresh Spring of Grace be obtained , in a careless , slothful Course of Profession . Constant watching , fighting , contending against Sin , with our utmost endeavour for an absolute Conquest over it , are required hereunto . And nothing will so much excite and encourage our Souls hereunto , as a constant view of Christ and his Glory ; every thing in him hath a constraining Power hereunto , as is known to all who have any Acquaintance with these things . FINIS . Books Sold by William Marshall , at the Bible in Newgate-street . Books written by the late Dr. John Owen . In Folio . 1. His Exposition on the whole Epistle to the Hebrews , with Exercitations concerning the Messiah : Wherein the Promises concerning him to be a Spiritual Redeemer of Mankind , are explained and vindicated . His Coming , and Accomplishment of his Work according to the Promises , is proved and Confirmed . The Person , or who he is , declared . The whole Oeconomy of the Mosaical Law , Rites , Worship , and Sacrifices , is explained . And in all , the Doctrine of the Person , Office and Work of the Messiah , is opened : The Nature and demerit of the first Sin is unfolded : The Opinions and Traditions of the Ancient and Modern Jews are examined : Their Objectious against the Lord Christ and the Gospel are Answered : The time of the Coming of the Messiah is stated : And the great fundamental Truths of the Gospel vindicated . In four Volumes , Folio . 2. 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The Subject Matter of the Church . II. The formal Cause of a particular Church . III. Of the Polity , Rule or Discipline of the Church in general . IV. The Officers of the Church . V. The Duty of Pastors of Churches . VI. The Office of Teachers in the Church . VII . Of the Rule of the Church , or of Ruling Elders . VIII . The nature of Church Polity or Rule , with the Duty of Elders . IX . Of Deacons . X. Of Excommucation . XI . Of the Communion of Churches . Price Bound 3. s. 2. The Doctrine of Justification by Faith , through the Imputation of the Righteousness of Christ , explained , confirmed and vindicated . 3. An Enquiry into the Original , Nature , Institution , Power , Order , and Communion of Evangelical Churches . With an Answer to the Dscourse of the Vnreasonableness of Separation , written by Dr. Edward Stillingfleet ; And in the Defence of the Vindication of Nonconformists from the Guilt of Schism . 4. The Grace and Duty of being Spiritually Minded , declared and practically Improved . 5. A Discourse of Communion with God the Father , Son , and Holy Ghost , each Person distinctly : In Love , Grace and Consolation : Or the Saints fellowship with the Father , Son , and Holy Ghost , unfolded . 6. Vindiciae Evangelicae : Or , The Mystery of the Gospel vindicated , and Socinianism examined , in the Consideration , and Confutation of a Catechism , called , A Scripture Catechism , written by J. Biddle , M. A. And the Catechism of Valentinus Smalcius , commonly called the Racovian Catechism . 7. A Display of Arminianism : Being a Discovery of the Old Pelagian Idol Free-will , with the New Goddess Contingency , advancing themselves into the Throne of the God of Heaven , to the prejudice of his Grace , Providence , and Supreme Dominion over the Children of Men. Wherein the main Errors of the Arminians are laid open , by which they are fallen off from the received Doctrine of all the Reformed Churches , with their Opposition in divers particulars to the Doctrine established in the Church of England . Discovered out of their own Writings and Confessions , and confuted by the Word of God. 8. The Death of Death in the Death of of Christ. A Treatise of the Redemption and Reconciliation that is in the Blood of Christ , with the Merit thereof , and the Satisfaction wrought thereby . Wherein the proper End of the Death of Christ is asserted ; the immediate Effects and Fruits thereof assigned , with their Extent in respect of it's Object ; and the whole Controversie about Vniversal Redemption fully discussed . In four Parts . 9. A Declaration of the Glorious Mystery of the Person of Christ , God and Man. With the Infinite Wisdom , Love and Power of God in the Contrivance and Constitution thereof . As also the Grounds and Reasons of his Incarnation , the Nature of his Ministry in Heaven , the Present State of the Church above thereon , and the Use of his Person in Religion . With an Account and Vindication of the Honour , Worship , Faith , Love and Obedience due unto him , in and from the Church . Books in Octavo , written by the same Author . 1. THe Nature of Apostasie from the Profession of the Gospel , and the Punishment of Apostates declared , in an Exposition of Heb. 6. 4 , 5 , 6. With an Enquiry into the Causes and Reasons of the Decay of the Power of Religion in the World ; or the present general Defection , from the Truth , Holiness and Worship of the Gospel . Also , of the Proneness of Churches and Persons of all sorts unto Apostasie . With Remedies and Means of Prevention . 2. Exercitations concerning the Name , Original , Nature , Use and Continuance of a Day of Sacred Rest. 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Meditations and Discourses on the Glory of Christ , in his Person , Office and Grace ; with the difference between Faith and Sight : Applyed unto the use of them that Believe . It was formerly Printed , and is now Reprinted , and may be bound up with the Second Part , being the Application both to Unconverted Sinners , and Saints under Spiritual Decays . Both bound together 2 s. 6 d. All these by the late Reverend Dr. John Owen . Books written by other Authors . CAryl's Exposition on the Book of Job . Two Volumes . Pool's Synopsis in Latin. Five Volumes . With the Index's . Pool's Synopsis on the New Testament . In Two Volumes , in Latin , with the Index , is sold very Cheap , for 20. s. in Quires , and 30 s. Bound . Index's on the Old and New Testament , to be sold alone . Price 5. s. Clarks Martyrology . Christ alone Exalted : Being the compleat Works of Tobias Crisp , D. D. containing XLII . Sermons on several Select Texts of Scriptures : Which were formerly Printed in three small Volumes , by that late Eminent and Faithful Dispenser of Gods Word : Who was sometime Minister at Brinkworth in Wiltshire ; and afterward many of the Sermons were preached in and about London . To which is now added , ten Sermons , whereof eight were never before Printed , Faithfully transcribed from his own Notes : Which is all that ever will be Printed of the said Dr's . An Exposition of the whole Book of the Revelation . Wherein the Visions and Prophecies of Christ are opened and expounded : Shewing the great Conquests of our Lord Jesus Christ for his Church over all his and her Adversaries , Pagan , Arian , and Papal ; and the glorious State of the Church of God in the New Heavens and New Earth , in these latter days . By Hanserd Knowles , Preacher of the Morning Lecture at Pinners-Hall . The Character of a Good Commander , together with a short Commendation of the famous Artillery ( more properly Military ) Company of London ; also a brief Encomium on the Great Duke , and worthy Prince , Elector of Brandenburg . Lastly , Plain Dealing with Treacherous Dealing . Whereunto is annexed the general Exercise of the Prince of Oranges Army : By Captain Tho. Plunket . The General Exercise ordered by his then Highness the Prince of Orange , to be punctually observed of all the Infantry in service of the States General of the Vnited Provinces . Containing the General Exercise of Pike and Musket ; with their Facings , Doublings and ●heelings of a Battalion ; ordered by his present 〈◊〉 , to be observed of all the Infantry in his service , being short , easie and graceful . The Second Edition , corrected . The Heavenly Trade , or the best Merch●ndizing : The only way to live well in impove●shing Times . A Discourse occasioned from the decay of Earthly Trades , and visible wastes of Practical Piety in the day we live in , offering Arguments and Counsels to all , towards a speedy revival of dying Godliness , and timely prevention of the dangerous Issues thereof impending on us . Necessary for all Families . The second Edition corrected . By Bartholomew Ashwood , Minister of the Gospel , Author of the Best Treasure . Christ a Christians Life : Or a Practical Discourse of a Believers Life , derived from Christ , and Resolved into Christ. Being the substance of several Sermons Preach'd by the Author upon his Recovery from a Fit of Sickness , and now extorted from him by the Importunity of Friends . By John Gammon , Minister of the Gospel , and Pastor of ● Congregation in White-Chappel . Cook 's Mellifigium Chirurgia , or the Marrow of Chir●rgery , with Anatomy . The Fourth Edition enlarge● , with many Additions . Cha●eton 's Anatomy Lectures . FINIS . Notes, typically marginal, from the original text Notes for div A53707-e200 See Joh. 1. 18. Chap. 14. 7 , 8 , 9 , 10. 2 Cor. 4. 6. Col. 1. 16. Ephes. 3. 4 , 5 , 6 , 7 , 8 , 9 , 10. Heb. 1. 2. 
A94360	----	A sermon concerning the sacrifice and satisfaction of Christ. preached before the Queen at Whitehall, April 9., 1693. Tillotson, John, 1630-1694. 1693 Approx. 60 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A94360 Wing T1221B ESTC R203830 43077683 ocm 43077683 151794 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A94360) Transcribed from: (Early English Books Online ; image set 151794) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2277:6) A sermon concerning the sacrifice and satisfaction of Christ. preached before the Queen at Whitehall, April 9., 1693. Tillotson, John, 1630-1694. [2], 3-36 p. s.n., [London : 1693] Title page lacking on film; title from half t.p. Attributed to John Tillotson by Wing. Publication information suggested by Wing. Reproduction of original in: Newberry Library, Chicago, Illinois. Includes bibliographical references in marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Sermons. Church of England -- Sermons. Bible. -- N.T. -- Hebrews IX, 26 -- Sermons. Sermons, English -- 17th century. Suffering of God. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Jonathan Blaney Sampled and proofread 2007-06 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON Concerning the Sacrifice and Satisfaction of Christ. Preached before the QUEEN At WHITEHALL , April 9. 1693. A SERMON Concerning the Sacrifice and Satisfaction of Christ , &c. HEB. IX . 26. But now once hath he appeared in the end of the world , to take away sin by the sacrifice of himself . AMong many other great ends and reasons for which God was pleased to send his Son into the World to dwell amongst us , this was one of the chief , that by a long course of the greatest innocency and the greatest sufferings in our Nature he might be capable to make a perfect Expiation of Sin : But now once in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conclusion of the Ages , that is in the last Age of the World , which is the Gospel Age , hath he appeared to take away sin by the sacrifice of himself . The general design of God in sending his Son into the World was to save mankind from eternal death and misery , and to purchase for us eternal life and happiness . So the Author of our Salvation himself tells us , That God so loved the World , that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting life . Now in order to the procuring of this Salvation for us , the impediments and hindrances of it were to be removed : these were the guilt , and the dominion of Sin : By the guilt of Sin we were become obnoxious to the wrath of God and to eternal condemnation , and by the defilement and dominion of it we were incapable of the happiness of Heaven and the reward of eternal Life . To remove these two great hindrances two things were necessary : the Forgiveness of sins past , in order to our deliverance from the wrath of God and the eternal torments of the next Life ; and the Reformation of our hearts and lives to make us capable of eternal Life and happiness in another World. And both these , if God had so pleased , might for any thing we certainly know to the contrary , have been effected by the abundant mercy and powerful grace of God , without this wonderful method and dispensation of sending his Son in our Nature to take away sin by the sacrifice of himself : But it seems the wisdom of God thought fit to pitch upon this way and method of our Salvation , and no doubt for very good Reasons ; amongst which these three seem to be very obvious and very considerable . First , to vindicate the honour of his Laws , which if Sin had gone altogether unpunish'd would have been in great danger of falling into contempt . For if God had proclaimed a general Pardon of Sin to all mankind , without any testimony of his wrath and displeasure against it , who would have had any great veneration for his Laws , or have believed in good earnest that the violation of them had been either so extremely offensive to Him , or so very dangerous to the Sinner ? Therefore to maintain the honour of his Laws , rather than Sin should pass unpunish'd God would lay the punishment of it upon his only begotten Son , the dearest Person to him in the World : Which is a greater testimony of his high displeasure against Sin , and of his tender regard and concernment for the honour of his Laws , than if the Sinner had suffered the punishment due to it in his own person . Secondly , another Reason of this Dispensation , and that likewise very considerable , was , that God might forgive Sin in such a way as yet effectually to discountenance and discourage it , and to create in us the greatest horror and hatred of it : Which could not have been by an absolute Pardon , without any punishment inflicted , or satisfaction made to the honour of his Justice . For had Sin been so easily forgiven , who would have been sensible of the great evil of it , or afraid to offend for the future ? But when God makes his own Son a Sacrifice , and lays upon him the punishment due for the iniquities of us all , this is a demonstration that God hates Sin as much , if it be possible , as he loved his own Son. For this plainly shews what Sin deserves , and what the Sinner may justly expect , if after this severity of God against it he will venture to commit it . And if this Sacrifice for Sin , and the Pardon purchased by it , be not effectual to reclaim us from Sin , and to beget in us an eternal dread and detestation of it : If we sin wilfully after so clear a revelation of the wrath of God from heaven against all ungodliness and unrighteousness of men , there remains no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation to consume the adversaries . For what could God do more to testify his displeasure against sin , and to discountenance the practice of it , than to make his only Son an offering for Sin , and to give him up to be wounded for our transgressions , and bruised for our iniquities ? In what clearer Glass can we at once behold the great evil and demerit of Sin , and the infinite goodness and mercy of God to Sinners , than in the sorrows and sufferings of the Son of God for our Sins and for our sakes ? Thirdly , another Reason of this Dispensation seems to have been a gracious condescension and compliance of Almighty God with a certain apprehension and persuasion , which had very early and universally obtained among Mankind , concerning the expiation of Sin and appeasing the offended Deity by Sacrifices : by the Sacrifices of living Creatures , of Birds and Beasts ; and afterwards by Human Sacrifices and the blood of their sons and daughters : by offering to God , as the expression is in the Prophet , their first-born for their transgression , and the fruit of their body for the sin of their souls . And this Notion of the expiation of sin by Sacrifice , whether it had its first Rise from Divine Revelation , and was afterwards propagated from Age to Age by Tradition : I say , from whence soever this Notion came , it hath of all other Notions concerning Religion , excepting those of the Being of God , and his Providence , and of the Recompences of another Life , found the most universal reception , and the thing hath been the most generally practised in all Ages and Nations , not only in the old , but in the new discovered parts of the World. And indeed a very great part of the Jewish Religion , which was instituted by God himself , seems to have been a plain condescension to the general Apprehension of Mankind , concerning this way of appeasing the offended Deity by Sacrifices : As it was also a Figure of that great and efficacious Sacrifice which should in due time be offer'd to God to make atonement once for all for the Sins of all Mankind . And the Apostle to the Hebrews doth very particularly insist upon this condescension of God to them , in the Dispensation of the Gospel : and whereas they apprehended so great a necessity of an High-Priest and of Sacrifices to make expiation for the sins of the People , that it was an established Principle among them , that without shedding of blood there was no remission of Sins ; God was pleased to comply so far with these Notions and Apprehensions of theirs , as to make his own Son both a Priest and a Sacrifice , to do that once for all which their own High-Priest pretended to do year by year . And from hence the same Apostle takes occasion to recommend to them the new Covenant and Dispensation of the Gospel , as having a greater and more perfect High-Priest and a more excellent Sacrifice , than were the High-Priests and the Sacrifices under the Law ; the Son of God having by one Sacrifice of himself obtained eternal Redemption for us , and perfected for ever them that are sanctified . And this Apprehension prevailed no less in the Heathen World , and proceeded to the Sacrifices of Men , even of their first born . And with this Apprehension , not to countenance but to abolish it , God was pleased to comply so far as to make a general Atonement for the Sins of Mankind by the Death of his Son , appearing in our Nature to become a voluntary Sacrifice for us : God permitting him to be unjustly put to death and his blood to be shed by the malice of men , in appearance as a Malefactor , but in truth as a Martyr ; and accepting of his Death as a meritorious Sacrifice and propitiation for the Sins of the whole World : That by this wise counsel and permission of his Providence he might for ever put an end to that barbarous and inhuman way of serving God which had been so long in use and practice among them : The Son of God by the voluntary Sacrifice of himself having effected all that at once , and for ever , which Mankind from the beginning of the World had in vain been endeavouring to accomplish by innumerable and continual Sacrifices ; namely , the pardon of their Sins , and perfect peace and reconciliation with God. For these Ends and Reasons , and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom , the Wisdom of God hath pitched upon this way and method of delivering Mankind from the guilt and dominion of Sin by the Sacrifice of his Son. And to this end it was requisite that he should appear in our Nature and dwell amongst us for some considerable time , that by a long course of the greatest Innocency and of the greatest Sufferings in our Nature he might be capable of making a perfect expiation of Sin. So that two things were requisite to qualify him for this purpose ; perfect Innocency and Obedience , and great Sufferings in our Nature , even to the suffering of Death . Both these the Scripture declares to be necessary qualifications of a Person capable to make expiation of Sin ; and both these were found in the Person of our B. Saviour . First , unspotted Innocency and perfect Obedience . This the Scripture testifies concerning Him , and the whole course of his Life and actions . He was in all points tempted like as we are , yet without Sin , saith the Apostle to the Hebrews . He always did the things which pleased God , as He testifies concerning himself , and we are sure that his witness is true . He did no sin , neither was guile found in his mouth , as St. Peter tells us of Him. And this was necessary to qualify him for the perfect expiation of Sin , whether we consider Him as a Priest , or as a Sacrifice . As a Priest , he could not have been fit to make expiation for the Sins of others , had he not been without sin himself . And this the Apostle tells us is one great Advantage of our High-Priest under the Gospel , above the High-Priest under the Law , who being a Sinner himself , as well as those for whom he offer'd , had need to offer for himself before he could make so much as a Legal expiation for the Sins of others : But a perfect and effectual expiation of Sin , so as to purge the conscience from the guilt of it , cannot be made but by an High Priest who is holy and innocent himself ; For such an High-Priest , saith the Apostle , became us , that is , now under the Dispensation of the Gospel , when a perfect expiation of Sins is to be made , such an High-Priest is necessary , as is holy , harmless , undefiled , separate from Sinners , who needs not as those High-Priests , that is as the High-Priests under the Law , to offer up sacrifice first for his own Sins , and then for the People : The plain force of which Argument is this , that he who will be qualified to make atonement for the Sins of others must be without sin himself . And then if we consider Christ as a Sacrifice for Sin ; perfect holiness is necessary to make a Sacrifice acceptable and available for the expiation of Sin. The necessity of this was typified by the quality of the expiatory Sacrifices under the Law : the Beasts that were to be offered were to be without spot and blemish : To which the Apostle alludes , speaking of the quality and efficacy of the Sacrifice of Christ : How much more , says he , shall the blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your consciences from dead works to serve the living God ? And to the same purpose St. Peter , For asmuch as ye know ye were not redeemed with corruptible things , as silver and gold , but with the precious blood of Christ , as of a Lamb without blemish and without spot , hereby intimating , that nothing less than the perfect innocency and holiness of him who was to be a Sacrifice for us could have expiated the guilt of our sins and purchased eternal Redemption for us . Secondly , great Sufferings likewise in our Nature , even to the suffering of Death , were requisite to the perfect expiation of Sin : I say , even to the suffering of Death . For the Sacrifices which were to make expiation were to be slain . And it was a constant Maxime and Principle among the Jews , and the Apostle more than once in this Epistle seems to allow and confirm it , that without shedding of blood there was no remission of Sins . Not that God could not have pardoned Sin without satisfaction made to his Justice , either by the suffering of the Sinner himself , or of a Sacrifice in his stead : But , according to the method and Dispensation which the Wisdom of God had pitched upon , he was resolved not to dispense Forgiveness in any other way . For which reason he seems either to have possess'd Mankind with this Principle , or to have permitted them to be so perswaded , that Sin was not to be expiated but by Blood , that is , either by the Death of the Sinner , or of the Sacrifice . Now the Life of our B. Saviour , as well as his Death , was made up of Sufferings of one kind or other : Continual Sufferings from his Cradle to his Cross , from the time he drew his first breath to his giving up of the ghost : And not only continual Sufferings , but the greatest that ever were , considering the Dignity of the Person that suffered , and the nature of the Sufferings : Considering likewise that these Sufferings were not only wholly undeserved on his part , but unmerited also on ours , for whose sake he submitted himself to them : Nay , on the contrary , he had obliged to the utmost those for whom and by whom he suffered , and continued still to oblige them by the greatest Blessings and Benefits purchased and procured for them by those very Sufferings which with so much Malice and Cruelty they inflicted on him . Had our B. Saviour been a mere Man , the perfect Innocency and unspotted Purity of his whole Life ; his Zeal to do the Will of God , and his delight in doing it ; his infinite pains and unwearied diligence in going about doing good : His constant Obedience to God in the most difficult Instances , and his perseverance in well doing , notwithstanding the ill usage and hard measure , the bitter Reproaches and Persecutions he met withal for it , from a wicked and ill natured World : His perfect submission to the Will of God , his invincible Patience under the greatest and bitterest Sufferings , and his infinite Charity to his Enemies and Persecutors : These must needs be highly acceptable to God , and if Man could merit of God , likely enough to be available for the Sins of others . But our Saviour and our Sacrifice being the Son of God in our Nature ; and He voluntarily assuming it , and submitting to the condition of Humanity in its lowest and most miserable state , Sin only excepted ; and his being contented to live a Life of doing good and suffering evil , and at last to be put to Death and slain a Sacrifice for us : The Dignity of the Person who did and suffered all this for us , and his dearness to God , must needs add a mighty value to so perfect an Obedience and such patient Sufferings ; so as to render them a full , perfect and sufficient Sacrifice , oblation and satisfaction for the Sins of the whole World. And all this being willingly performed in our Nature , and accepted by God as done upon our account , may reasonably be presumed to redound to our benefit and advantage , as much as if we our selves had performed it in our own persons : Nothing being so proper , and so available to make an honourable amends and satisfaction to the Justice of God for the Sins of all Mankind , as the voluntary Obedience and Sufferings of Human Nature in a Person of so great Dignity and dearness to God as his eternal and entirely beloved Son. Now that Expiation of Sin was made by the Sufferings of Christ in our stead , I shall endeavour to make good these three ways . First , from plain Testimonies of H. Scripture , declaring this matter to us as clearly and fully as it is possible for words to do it . Secondly , from the nature and intention of Expiatory Sacrifices , both among the Jews and Heathen ; to which the Death of Christ is in the New Testament so frequently compared , and in point of vertue and efficacy to take away Sin infinitely preferred to it . Thirdly , by vindicating this Method and Dispensation of the Divine Wisdom from the Objections which are brought against it ; and by shewing that there is nothing in it that is unreasonable , or any wise unworthy of God. I. I shall produce some plain Testimonies of H. Scripture which decIare this matter as clearly and fully as it is possible for words to do it ; namely , that the Son of God , in order to the effectual Expiation of Sin , suffered in our stead , and bore the wrath of God for us , and made a perfect Atonement for Sin , and obtained eternal Redemption for us . This the Scripture declares to us in great variety of expressions ; as , that Christ dyed for us , and for our Sins ; that he was a Sacrifice for us , and a propitiation for the Sins of the whole World , that is , of all Mankind ; that he bare our Sins in his own body on the Tree , and appeared to take away Sin by the Sacrifice of himself ; that we are justified in his blood , and redeemed by the price of it ; and in very many other expressions to the same purpose . And this is so evidently the scope and meaning of these Expressions , that it cannot be denied without offering the greatest violence imaginable to the H. Scriptures . For can any man think that God would have used so many expressions in Scripture , the plain and most obvious sense of all which is that the Son of God suffered for our Sins and in our stead , if this had not been his design and meaning ? Would not this be in effect to say , that God hath written a great Book to puzzle and confound , but not to instruct and teach Mankind ? I will at present single out some few of those many Texts of Scripture which might be produced to this purpose : He hath made him to be sin for us , who knew no sin , that is , he hath made him who had no sin himself a Sacrifice for our sins . Again ; and walk in love , as Christ also hath loved us and given himself for us , an offering and a sacrifice to God. St. Peter to the same purpose tells us , that Christ also hath once suffered for Sins , the just for the unjust , that he might bring us to God , being put to death in the flesh : Here Christ is said to have suffered for Sin ; and to declare that the Apostle did not only mean that Christ suffered upon the occasion of our Sins , but that he suffered in the place and stead of the Sinner , he adds , the just for the unjust , that is , the Son of God , who was innocent and had no Sin , suffered for us who were Sinners ; or as it is elsewhere express'd , he bare our sins in his own body on the Tree . It is true indeed , that Christ suffered for our benefit and advantage ; which the Socinians would have to be all that is meant in the Texts which I have cited : But then it ought to be considered , that Christ's suffering for our benefit and advantage does by no means exclude , nor is any wise inconsistent with his suffering in our stead . For whoever suffers in another man's stead , and to save him from suffering , does undoubtedly suffer for his benefit and advantage , and gives the best demonstration of it that can be : But the manner of the expression , if compared with other parellel Texts of Scripture , and especially with what is so often said of our Saviour's being a Sacrifice , which I shall have occasion further to urge by and by : I say the manner of the expression , if well considered , will appear to any man that is not contentious to signify our Saviour's suffering instead of the Sinner . But not to argue from words and phrases , I will produce two Texts which declare this matter so plainly , that the force of them is not to be avoided without the most shameful wresting and perverting of them . This is my Commmandment , says our Saviour , that you love one another , as I have loved you . How is that ? he declares in the next words , Greater love than this hath no man , that a man lay down his life for his friend , that is , that he be contented to die in his stead . And to the same purpose St. Paul , For when ye were yet Sinners in due time Christ died for the ungodly : Now the question is , whether by this expression of Christ's dying for the ungodly be meant only his dying for the benefit and advantage of Sinners , but not his dying in their stead ? This , let the words which immediately follow determine : For scarcely for a righteous man will one dye , yet peradventure for a good man one would even dare to dye : But God commendeth his love to us , in that whilst we were yet sinners Christ dyed for us . And now I appeal to any man of good sense , whether it be not plain that the Apostle here speaks of Christ's dying for sinners in the same sense as one man is said to dye for another , that is , to save another from death ; which what is it else but to dye in his stead ? He that can deny this , is perverse to the highest degree , and I fear almost beyond the possibility of being convinced . And the Argument from these two Texts is so much the stronger , because we do not here reason merely from the phrase and expression , but from the main Scope of our Saviour's discourse in the one , and of St. Paul's in the other . For the design of both is to recommend the Superlative love of Christ to us above the greatest love that ever any man express'd to another . The highest pitch that human affection did ever rise to , was for a man to lay down his life for his Friend ; but the Son of God laid down his life for his Enemies . Scarcely , says St. Paul , would one lay down his life for a righteous man , that is , for one who is but strictly just and honest , and does no body wrong ; but for a good man , that is , for one that is kind and beneficial to all , and hath obliged Mankind by great Benefits , some one may be found that would lay down his life to save the life of such a Person : But the love of Christ hath gone far beyond this : He dyed for Sinners , for those who were neither good men nor righteous : But God commendeth his love to us , in that whilst we were yet Sinners Christ dyed for us . Now where doth the force of this Argument lye , if not in this ? that Christ hath done that for us , who were Enemies and Sinners , which some very few persons in the World have done for their Friend , or for some very eminently good man : And what is that ? Why they have laid down their lives in their stead : And so Christ hath done for us . This seems to be so very plain , that I do not see how the force of this Argument is possible to be avoided . It is evident then from Scripture , that Christ dyed not only for our advantage but in our stead ; as truly and really as any man ever did or can dye for another who lays down his own life to save another from death . For if Christ had not dyed , we had perished everlastingly ; and because he dyed , we are saved from eternal Death and misery . And though this be no where in Scripture spoken of by the name or term of Satisfaction , yet it is said to be the price of our Redemption ; which surely is the same thing in effect with Satisfaction . For as we are Sinners we are liable , and , as I may say , indebted to the Justice of God : And the Son of God , by his Death and Sufferings in our Nature , hath discharged this obligation and paid this debt for us : Which discharge since it was obtained for us by the shedding of Christ's blood , and the Scripture tells us that without shedding of blood there is no remission of Sins : And since God is graciously pleased to accept of it for the Debt which we owed to his Justice , and to declare himself fully pleased and contented with it , why it may not properly enough be called payment or satisfaction I confess I am not able to understand . Men may eternally wrangle about any thing , but what a frivolous contention , what a trifling in serious matters , what barretrie in Divinity is this ? Not that God was angry with his Son , when he thus laid on him the iniquities of us all : No he was always well pleased with him ; and never better , than when he became obedient to the Death , even the Death of the Cross , and bore our Sins in his own body on the Tree . Nor yet that our Saviour suffered the very same that the Sinner should have suffered , namely ▪ the proper Pains and Torment of the Damned : But that his Obedience and Sufferings were of that value and esteem with God , and his voluntary Sacrifice of himself so well-pleasing to him , that he thereupon entred into a Covenant of Grace and Mercy with Mankind , wherein he hath engaged himself to forgive the Sins of those who believe and repent , and to make them partakers of eternal life . And hence the Blood of Christ which was shed for us upon the Cross is called the Blood of the Covenant , as being the Sanction of that New Covenant , into which God is entred with Mankind : and not only the Sanction and confir mation of that Covenant , but the very Foundation of it : For which reason the Cup in the Lord's Supper is called the New Testament , or , as the word should rather be rendred , the New Covenant in his Blood , which was shed for many for the remission of Sins . I proceed now to the II d. Thing propounded , which was to shew that the Expiation of our Sins was made by the Sufferings of Christ , from the nature and intention of Expiatory Sacrifices , both among the Jews and Heathen ; to which the Death of Christ is in the New Testament so frequently compared , and in point of vertue and efficacy to take away Sin infinitely preferr'd to it . Now the nature and design of Expiatory Sacrifices was plainly this : To substitute one Living Creature to suffer and die instead of another ; so that what the Sinner deserved to have suffered was supposed to be done to the Sacrifice , that is , it was slain to make an atonement for the Sinner . And though there was no reason to hope for any such effect from the Blood of Bulls , or Goats , or of any other Living Creatures that were wont to be offered up in Sacrifice ; yet that both Jews and Heathen did expect and hope for it , is so very evident , that it cannot without extreme Ignorance or Obstinacy be deny'd . But this expectation , how unreasonable soever , plainly shews it to have been the common Apprehension of Mankind , in all Ages , that God would not be appeased , nor should Sin be pardoned without Suffering : But yet so that men generally conceived good hopes that upon the Repentance of Sinners God would accept of a vicarious punishment , that is , of the Suffering of some other in their stead . And very probably , as I said before , in compliance with this Apprehension of Mankind , and in condescention to it , as well as for other weighty Reasons best known to the Divine Wisdom , God was pleased to find out such a Sacrifice as should really and effectually procure for them that great Blessing of the Forgiveness of Sins , which they had so long hoped for from the multitude of their own Sacrifices . And the Apostle to the Hebrews doth in a large Discourse shew the great vertue and efficacy of the Sacrifice of Christ , to the purpose of Remission of Sins , above that of the Sacrifices under the Law : And that the Death of Christ is really and effectually to our advantage all that which the Sacrifices under the Law were supposed to be to the Sinner : But now once , saith the Apostle here in the Text , in the end of the World , hath he appeared to take away Sin by the Sacrifice of himself . This is the great vertue and efficacy of the Sacrifice of Christ , that what ever was expected from any other Sacrifices , either by Jews or Heathens , was really effected by this . This was plainly signified by the Jewish Passover , wherein the Lamb was slain , and the Sinner did escape and was pass'd by . In allusion whereto St. Paul makes no scruple to call Christ our Passover or Paschal Lamb , who was slain that we might escape : Christ our Passover , says he , is slain or offer'd for us ; that is , He by the gracious appointment of God was substituted to suffer all that in our stead which the Paschal Lamb was supposed to suffer for the Sinner . And this was likewise signified by the Sinners laying his hand upon the Sacrifice that was to be slain , thereby as it were transferring the punishment which was due to himself upon the Sacrifice that was to be slain and offered up . For so God tells Moses , that the Sinner , who came to offer an Expiatory Sacrifice , should do : He shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make an Atonement for him . And the Apostle tells us , that it was an established Principle in the Jewish Religion , that without shedding of blood there was no Remission of Sins : Which plainly shews that they expected this Benefit of the Remission of Sins , from the Blood of their Sacrifices . And then he tells us , that we are really made partakers of this Benefit by the Blood of Christ , and by the vertue of his Sacrifice : And again , Christ , says he , was once offered to bear the Sins of many ; plainly alluding to the Sacrifices under the Law , which did , as it were , bear the faults of the Sinner . And that this expression , of Christ's being offered to bear our Sins , cannot be meant of his taking away our Sins by his holy Doctrine which was confirmed by his Death , but of his bearing our Sins by way of imputation , and by his suffering for them in our stead , as the Sacrifice was supposed to do for the Sinner ; This , I say , is evident beyond all denial from the opposition which follows , after the Text , between his first Appearance and his second ; Christ , says our Apostle , was once offered to bear our Sins , but unto them that look for him he shall appear a second time without Sin unto Salvation . Why ? Did he not appear the first time without Sin ? Yes certainly , as to any inherent guilt ; for the Scripture tells us he had no Sin. What then is the meaning of the opposition , That at his first Coming he bore our Sins , but at his second Coming he shall appear without Sin unto Salvation ? These words can have no other imaginable sense but this , that at his first Coming he sustain'd the Person of a Sinner and suffered instead of us ; but his second Coming shall be upon another account , and he shall appear without Sin unto Salvation , that is , not as a Sacrifice , but as a Judge to confer the Reward of Eternal Life upon those who are partakers of the benefit of that Sacrifice which he offered to God for us in the days of his Flesh . I proceed to the III d. Thing I proposed , and which yet remains to be spoken to ; namely , to vindicate this Method and Dispensation of the Divine Wisdom from the Objections which are brought against it ; and to shew that there is nothing in it that is unreasonable , or any wise unworthy of God. I shall mention four Objections which are commonly urged in this matter , and I think they are all that are considerable . Obj. 1 st . First , That this Method , of the Expiation of Sin by the Sufferings of Christ , seems to argue some defect and want of Goodness in God , as if he needed some external Motive and were not of himself disposed to forgive Sinners . To which I think the Answer is not difficult , namely , that God did not want Goodness to have forgiven Sin freely and without any Satisfaction , but his Wisdom did not think it meet to give encouragement to Sin by too easy a forgiveness , and without some remarkable testimony of his severe displeasure against it : And therefore his greater Goodness and Compassion to Mankind devised this way to save the Sinner , without giving the least countenance and encouragement to Sin. For God to think of saving us any way , was excessive Goodness and Mercy ; but to think of doing it in this way , by substituting his dearly beloved Son to suffer in our stead , is a Condescention so very amazing , that if God had not been pleased of his own Goodness to stoop to it , it had almost been Blasphemy in Man to have thought of it , or desired it . Obj. 2 d. Secondly , How can our Sins be said to have been forgiven freely , if the Pardon of them was purchased at so dear a rate and so mighty a Price was paid for it ? In Answer to this I desire these two things may be considered . 1 st . That it is a wonderful grace and favour of God to admit of this translation of the Punishment which was due to us , and to accept of the Sufferings of another in our stead , and for our benefit ; when he might justly have exacted it of us in our own Persons : So that , even in this respect , we are , as St. Paul says , justified freely by his grace , through the Redemption that is in Jesus Christ : And freely too in respect of any necessity that lay upon God to forgive us in this or any other way . It was a free act of his Goodness to save us , even by the Satisfaction and Sufferings of his own Son. 2 ly . It was in effect freely too , notwithstanding the mighty Price which was paid for our Redemption . Because this Price was not of our own procuring , but of God's providing ; He found out this Ransome for us . And will any man say , that a Prince who prevails with his Son to intercede for the Pardon of a Rebel , yea and to suffer some punishment or to pay a Fine for the obtaining of it , does not in effect and in all equitable and grateful construction forgive him freely ? Obj. 3 d. Thirdly , It is yet further objected , That this seems to be more unreasonable than the sacrificing of Beasts among the Jews , nay than the sacrificing of Men among the Heathen , and even of their own Sons and Daughters : Because this is the offering up of the Son of God , the most innocent and the most excellent Person that ever was . To which I answer , that if we consider the manner , and the design of it , the thing will appear to be quite otherwise . As to the manner of it , God did not command his Son to be sacrificed , but his Providence permitted the wickedness and violence of men to put him to death : And then his Goodness and Wisdom did over-rule this worst of Actions to the best of Ends. And if we consider the matter aright , how is this any more a reflection upon the Holy Providence of God , than any Enormities and Cuelties which by his permission are daily committed in the World ? And then if we consider the End and Design of this permission of Christ's Death , and the application of it to the purpose of a general Expiation ; we cannot but acknowledge , and even adore the gracious and mercifull Design of it . For by this means God did at once put an end to that unreasonable and bloody way of Worship , which had been so long practiced in the World : And after this one Sacrifice , which was so infinitely dear to God , the benefit of Expiation was not to be expected in any other way ; all other Sacrifices being worthless and vain in comparison of this : And it hath ever since obtained this effect , of making all other Sacrifices to cease , in all Parts of the World where Christianity hath prevailed . Obj. 4 th . Fourthly , The last Objection is , the Injustice and Cruelty of an innocent Person 's suffering instead of the Offender . To this I answer , That they who make so great a noise with this Objection do seem to me to give a full and clear Answer to it themselves , by acknowledging , as they constantly and expresly do , that our Saviour suffered all this for our benefit and advantage , though not in our place and stead . For this , to my apprehension , is plainly to give up the Cause , unless they can shew a good reason why there is not as much Injustice and Cruelty in an innocent Person 's suffering for the benefit and advantage of a Malefactor , as in his suffering in his stead : So little do Men , in the heat of dispute and opposition , who are resolved to hold fast an Opinion in despite of Reason and good sense , consider , that they do many times in effect , and by necessary consequence , grant the very thing which in express terms they do so stifly and pertinaciously deny . The truth of the matter is this ; there is nothing of Injustice or Cruelty in either Case ; neither in an Innocent Person 's suffering for the benefit of an Offender , nor in his stead ; supposing the Suffering to be voluntary : But they have equally the same appearance of Injustice and Cruelty : Nor can I possibly discern any reason why Injustice and Cruelty should be objected in the one Case more than in the other , there being every whit as little reason why an Innocent Person should suffer for the benefit of a Criminal , as why he should suffer in his stead . So that I hope this Objection , which above all the rest hath been so loudly and so invidiously urged , hath received a just Answer . And I believe , if the matter were searched to the bottom , all this perverse contention , about our Saviour's suffering for our benefit but not in our stead , will signify just nothing . For if Christ dyed for our benefit so as some way or other , by vertue of his Death and Sufferings , to save us from the wrath of God and to procure our escape from eternal Death , this , for ought I know , is all that any body means by his dying in our stead . For he that dies with an intention to do that benefit to another as to save him from Death , doth certainly to all intents and purposes dye in his placea nd stead . And if they will grant this to be their meaning , the Controversie is at an end ; and both sides are agreed in they will give up that which by their own confession is an undoubted Article of the Christian Faith and not controverted on either Side ; except only by the Socinians , who yet are hearty Enemies to Transubstantiation , and have exposed the absurdity of it with great advantage . But I shall endeavour to return a more particular Answer to this Objection ; and such a one as I hope will satisfy every considerate and unprejudiced mind , that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two Doctrines of the Trinity and Transubstantiation . First , There is not equal reason for the belief of these Two Doctrines . This Objection , if it be of any force , must suppose that there is equal evidence and proof from Scripture for these two Doctrines : But this we utterly deny , and with great reason ; because it is no more evident from the words of Scripture that the Sacramental Bread is substantially changed into Christ's natural Body by virtue of those words , This is my Body , than it is that Christ is substantially changed into a natural Vine by virtue of those words , I am the true Vine ; or than that the Rock in the Wilderness , of which the Israelites drank , was substantially changed into the Person of Christ , because it is expresly said , That Rock was Christ ; or than that the Christian Church is substantially changed into the natural Body of Christ , because it is in express terms said of the Church , That it is his Body . But besides this , several of their own most learned Writers have freely acknowledged , that Transubstantiation can neither be directly proved , nor necessarily concluded from Scripture : But this the Writers of the Christian Church did never acknowledge concerning the Trinity , and the Divinity of Christ ; but have always appealed to the clear and undeniable Testimonies of Scripture for the Proof of these Doctrines . And then the whole force of the Objection amounts to this , that if I am bound to believe what I am sure God says , tho I cannot comprehend it ; then I am bound by the same reason to believe the greatest Absurdity in the World , though I have no manner of assurance of any Divine Revelation concerning it . And if this be their meaning , though we understand not Transubstantiation , yet we very well understand what they would have , but cannot grant it ; because there is not equal reason to believe two things , for one of which there is good proof , and for the other no proof at all . Secondly , neither is there equal reason for the rejecting of these two Doctrines . This the Objection supposes , which yet cannot be supposed but upon one or both of these two grounds : Either because these two Doctrines are equally incomprehensible , or because they are equally loaded with Absurdities and Contradictions . The First is no good ground of rejecting any Doctrine , merely because it is incomprehensible ; as I have abundantly shew'd already . But besides this , there is a wide difference between plain matters of Sense , and Mysteries concerning God ; and it does by no means follow that , if a man do once admit any thing concerning God which he cannot comprehend , he hath no reason afterwards to believe what he himself sees . This is a most unreasonable and destructive way of arguing , because it strikes at the foundation of all Certainty , and sets every man at liberty to deny the most plain and evident Truths of Christianity , if he may not be humor'd in having the absurdest things in the World admitted for true . The next step will be to persuade us that we may as well deny the Being of God because his Nature is incomprehensible by our Reason , as deny Transubstantiation because it evidently contradicts our Senses . 2 dly . Nor are these two Doctrines loaded with the like Absurdities and Contradictions : So far from this , that the Doctrine of the Trinity , as it is delivered in the Scriptures , and hath already been explained , hath no Absurdity or Contradiction either involved in it , or necessarily consequent upon it : But the Doctrine of Transubstantiation is big with all imaginable Absurdity and Contradiction . And their own Schoolmen have sufficiently exposed it ; especially Scotus , and he designed to do so , as any man that attentively reads him may plainly discover : For in his Disputation about it he treats this Doctrine with the greatest contempt , as a new Invention of the Council of Lateran under Pope Innocent III. To the Decree of which Council concerning it he seems to pay a formal submission , but really derides it as contrary to the common Sense and Reason of Mankind , and not at all supported by Scripture ; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole Disputation about it . And now Suppose there were some appearance of Absurdity and Contradiction in the Doctrine of the Trinity as it is delivered in Scripture , must we therefore believe a Doctrine which is not at all revealed in Scripture , and which hath certainly in it all the absurdities in the World , and all the Contradictions to Sense and Reason ; and which once admitted , doth at once destroy all Certainty , Yes , say they , why not ? since we of the Church of Rome are satisfied that this Doctrine is revealed in Scripture ; or , if it be not , is defined by the Church , which is every whit as good . But is this equal , to demand of us the belief of a thing which hath always been controverted , not only between us and them , but even among themselves , at least till the Council of Trent ? And this upon such unreasonable terms , that we must either yield this Point to them or else renounce a Doctrine agreed on both Sides to be revealed in Scripture . To shew the unreasonableness of this proceeding , Let us suppose a Priest of the Church of Rome pressing a Jew or Turk to the belief of Transubstantiation , and because one kindness deserves another , the Jew or Turk should demand of him the belief of all the Fables in the Talmud , or in the Alchoran ; since none of these , nor indeed all of them together , are near so absurd as Transubstantiation : Would not this be much more reasonable and equal than what they demand of us ? Since no Absurdity , how monstrous and big soever , can be thought of , which may not enter into an Understanding in which a Breach hath been already made wide enough to admit Transubstantiation . The Priests of Baal did not half so much deserve to be exposed by the Prophet for their Superstition and folly , as the Priests of the Church of Rome do for this sensless and stupid Doctrine of theirs with a hard Name . I shall only add this one thing more , That if this Doctrine were possible to be true , and clearly prov'd to be so ; yet it would be evidently useless and to no purpose . For it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made . But to what purpose ? Not to make the Body of Christ , for that was already in Being ; and the Substance of the Bread is lost , nothing of it remaineth but the Accidents which are good for nothing , and indeed are nothing when the Substance is destroy'd and gone . All that now remains is to make some practical Inferences from this Doctrine of the Unity of the Divine Nature . And they shall be the same which God himself makes by Moses , which Text also is cited by our Saviour , Hear , O Israel , the Lord thy God is one Lord ; and thou shalt love the Lord thy God with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength : And thou shalt love thy neighbour as thy self . So that according to our Saviour the whole Duty of Man , the love of God and of our neighbour is founded in the Unity of the Divine Nature . I. The love of God ; The Lord thy God is One Lord , therefore thou shalt love Him with all thy heart , &c. this is the first and great Commandment : And it comprehends in it all the Duties of the first Table as naturally flowing from it . As that we should serve him only , and pay no Religious Worship to any but to Him. For to pay Religious Worship to any thing is to make it a God and to acknowledge it for such : And therefore God being but One we can give Religious Worship to none but to Him only . And among all the parts of Religious Worship none is more peculiarly appropriated to the Deity than solemn Invocation and Prayer . For he to whom men address their Requests , at all times , and in all places , must be supposed to be always every where present , to understand all our desires and wants , and to be able to supply them ; and this God only is , and can do . So likewise from the Unity of the Divine Nature may be inferr'd , that we should not worship God by any sensible Image or Representation : Because God being a singular Being there is nothing like Him , or that can without injuring and debasing his most spiritual and perfect and immense Being be compared to Him : As He himself speaks in the Prophet , To whom will ye liken me , saith the Lord , and make me equal ? And therefore with no Distinction whatsoever can it be lawful to give Religious Worship , or any part of it , to any but God : We can pray to none but to Him , because He only is every where present , and only knows the Hearts of all the children of men ; which Solomon gives as the reason why we should address our Supplications to God only , who dwelleth in the Heavens . So that the Reason of these two Precepts is founded in the Unity and Singularity of the Divine Nature , and unless there be more Gods than One , we must worship Him only , and pray to none but Him : Because we can give Invocation to none but to Him only whom we believe to be God ; as St. Paul reasons , How shall they call on Him in whom they have not believed ? II. The love likewise of our Neighbour is founded in the Unity of the Divine Nature , and may be inferr'd from it : Hear , O Israel , the Lord thy God is One Lord , therefore thou shalt love thy Neighbour as thy self . And the Apostle gives this reason why Christians should be at unity among themselves ; There is One God and Father of all , and therefore we should keep the unity of the Spirit in the bond of Peace , that is , live in mutual love and peace . The Prophet likewise assigns this reason why all Mankind should be upon good terms with one another , and not be injurious one to another , Have we not all One Father ? hath not One God created us ? Why do we then deal treacherously every man against his brother . And therefore when we see such hatred and enmity among Men , such divisions and animosities among Christians , we may not only ask St. Paul's question , Is Christ divided ? that we cannot agree about serving him ; either all to serve him in one way , or to bear with one another in our differences : I say we may not only ask St. Paul's question , Is Christ divided ? but may ask further , Is God divided ? Is there not One God , and are we not all his Offspring ? Are we not all the Sons of Adam , who was the Son of God ? So that if we trace our selves to our Original , we shall find a great nearness and equality among men : And this equality that we are all God's creatures and Image , and that the One only God is the Father of us all , is a more real ground of mutual love , and peace , and equity in our dealings one with another , than any of those petty differences and distinctions of strong and weak , of rich and poor , of wise and foolish , of base and honourable , can be to encourage men to any thing of insolence , injustice , and inequality of dealing one towards another . Because that wherein we all agree , that we are the Creatures and Children of God and have all One common Father , is essential and constant ; but those things wherein we differ are accidental and mutable , and happen to one another by turns . Thus much may suffice to have spoken concerning the first Proposition in the Text , There is one God : To Him , Father , Son , and H. Ghost be all Honour and Glory , Dominion and Power , now and for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A94360-e50 John 3. 16. Heb. 4. 15. Joh. 8. 29. 1 Pet. 2. 22. Heb. 7. 26 , 27. Heb. 9. 14. 1 Pet. 1. 18 , 19. 2 Cor. 5. 21. Eph. 5. 10. 1 Pet. 1. 18. Joh. 15. 12. V. 13. Rom. 6. 6 , 7 , 8. 1 Cor. 5. 7. Lev. 1. 4. Heb. 9. 28. v. 28. Joh. 15. 1. Eph. 1. 23. Deut. 6. 4. Mark. 12. 29. 30 , 31. Isa . 46. 5. 1 Kings 8. 39. Rom. 10. 14. Eph. 4. 6. Mal. 2. 10. 
A64529	----	The Christians pattern, or A divine treatise of the imitation of Christ. Written originally in Latin, by Thomas of Kempis, above 200. years since. Faithfully Englished. And printed in a large character for the benefit of the aged Imitatio Christi. English. 1695 Approx. 360 KB of XML-encoded text transcribed from 170 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A64529 Wing T944A ESTC R220857 99832242 99832242 36714 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64529) Transcribed from: (Early English Books Online ; image set 36714) Images scanned from microfilm: (Early English books, 1641-1700 ; 2137:10) The Christians pattern, or A divine treatise of the imitation of Christ. Written originally in Latin, by Thomas of Kempis, above 200. years since. Faithfully Englished. And printed in a large character for the benefit of the aged Imitatio Christi. English. Thomas, à Kempis, 1380-1471, attributed name. Worthington, John, 1618-1671. [12], 326 p. printed by Richard Wellington, at the sign of the Lute in St. Pauls Church-Yard, London : 1695. A translation, by John Worthington, of: Imitatio Christi. The traditional attribution to Thomas à Kempis is disputed. With added engraved title page dated 1677, and four preliminary contents leaves. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Christian life -- Early works to 1800. Meditations -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-07 SPi Global Keyed and coded from ProQuest page images 2002-07 Olivia Bottum Sampled and proofread 2002-07 Olivia Bottum Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion THE CHRISTIANS PATTERN or The Imitation of CHRIST Printed by J : R. for Iohn Williams at y e Crowne in St Paules Church yard 1677 THE Christians Pattern , OR A DIVINE TREATISE OF THE Imitation of Christ. Written Originally in Latin , by THOMAS of KEMPIS , above 200. Years since . Faithfully Englished . And Printed in a large Character for the benefit of the Aged . LONDON , Printed for Richard Wellington , at the Sign of the Lute in St. Pauls Church-Yard . 1695. The Contents of the Chapters . The First Book . CHAP. I. OF the Imitation of Christ and contempt of all worldly vanities . Pag. 1 Of the humble conceit of our selves . 3 Of the doctrine of Truth . 6 Of wisdom and providence in our actions . 10 Of the reading of holy Scriptures . 11 Of inordinate affections . 12 Of flying vain hope and pride . 13 That too much familiarity is to be shunned . 15 Of obedience and subjection . 16 Of avoiding superfluity in words . 17 Of the obtaining of peace , and zealous desire of profiting in grace . 19 Of the profit of adversity . 22 Of resisting temptations . 23 Of avoiding rash judgment . 27 Of works done of Charity . 29 Of bearing with the defects of others . 30 Of a retired life . 32 Of the examples of the holy Fathers . 34 Of the exercise of a good and religious person . 37 Of the love of solitude and silence . 41 Of compunction of heart . 46 Of the consideration of humane misery . 49 Of the meditation of death . 54 Of judgement , and the punishment of Sins . 58 Of the zealous amendment of our whole life . 63 The Second Book CHAP. I OF the inward life . 70 Of humble submission . 75 Of a good and peaceable Man. 76 Of a pure mind , and upright intention . 78 Of the consideration of ones self . 80 Of the joy of a good conscience . 82 Of the love of Iesus above all things . 84 Of familiar conversation with Iesus . 86 Of the want of all comfort . 89 Of thankfulness for the grace of God. 93 How few the lovers of the Cross os Christ are . 97 Of the high way of the holy Cross. 99 The Third Book . CHAP. I. OF the inward speech of Christ unto a faithful soul. 108 That truth speaketh inwardly without noise of words . 110 That the words of God are to be heard with humility , and that many weigh them not . 112 That we ought to live iu truth , and humility before God. 116 Of the wonderful effect of divine love . 119 Of the proof of a true Lover . 123 That grace is to be hid under the veil of humility . 126 Of a mean conceit of our selves in the sight of God. 130 That all things are to be referred unto God , as unto the last end . 132 That the world being despised , it is a sweet thing to serve God , 133 That the desires of our heart are to be examined and moderated . 137 Of Patience , and of striving against concupiscence . 139 Of the humble obedience of a subject , according to the example of Christ. 142 Of the secret judgment of God to be considered ; lest we be exalted in our good deeds . 144 How we are to stand affected , and what we are to say , in every thing which we desire . 146 That true comfort is to be sought in God alone . 149 That all our care is to be placed in God. 150 That temporal miseries , after the example of Christ , must be born patiently . 152 Of suffering of injuries ; and who is proved to be truly patient . 154 Of the acknowledging of our own infirmities ; and of the miseries of this life . 157 That we are to rest in God , above all his gifts and benefits . 160 Of the remembrance of the manifold benefits of God. 164 Of four things that bring much peace . 167 Of flying curious inquiry of the life of others . 170 Wherein the firm peace of the heart , and true spiritual profiting consisteth . 172 Of the excellency of a free mind , which humble Prayer sooner gaineth than Reading . 174 That private love most hindreth from the chiefest Good. 176 Against the tongues of slanderers . 179 How we ought to call upon God , and bless him when tribulation draweth near . 180 Of craving the divine aid , and confidence of recovering grace . 182 Of the contempt of all creatures , to find out the Creator . 186 Of denial of our selves , and forsaking all inordinate desires . 189 Of inconstancy of heart , and of directing our final intentions unto God. 191 That God is sweet , above all things , and in all things , to him that loveth . 193 That there is no security from temptation in this life . 195 Against the vain judgments of Men. 197 Of a full and pure resignation of our selves , for the obtaining freedom of heart . 199 Of good government in outward things , and of recourse to God in dangers . 202 That a Man be not over earnest in his affairs . 204 That a Man hath no good of himself , nor any thing whereof he can glory . 205 Of the contempt of all temporal honors . 208 That our peace is not to be placed in Men. 209 Against vain and secular knowledg . 211 Of not drawing outward things to our selves . 213 That credit is not to be given to all Men ; and how prone Man is to offend in words . 214 Of putting our trust in God , when evil words arise . 218 That all grievous things are to be endured for life everlasting . 221 Of the everlasting day , and shortness of this life . 224 Of the desire of everlasting life , and how great rewards are promised to those that sight valiantly . 228 How a disconsolate person ought to offer himself into the Hands of God. 233 That a Man ought to imploy himself in works of Humility , when strength is wanting for higher imployments . 238 That a Man ought to esteem himself not worthy of comfort , but rather to deserve stripes . 239 That the grace of God doth not joyn it self with those that savor of Earthly things . 242 Of the different motions of Nature , and Grace . 244 Of the corruption of Nature , and efficacy of divine Grace . 250 That we ought to deny our selves , and imitate Christ by the Cross. 254 That a Man be not too much dejected when he falleth into some defects . 257 Of not searching into high matters , and into the secret judgments of God 259 That all our hope and trust is to be fixed in God alone . 265 The Fourth Book . CHAP , I. WIth how great reverence Christ ought to be received . 270 That the great goodness and love of God is exhibited to Man in this Sacrament . 277 That it is profitable to communicate often . 281 That many benefits are bestowed upon them that communicate devoutly . 284 Of the dignity of this Sacrament , and Ministerial function , 288 An interrogation of the exercise before Communion . 290 Of the discussing of our own conscience , and purpose of amendment . 291 Of the oblation of Christ on the Cross and resignation of our selves . 294 That we ought to offer up our selves , and all that is ours unto God , and to pray for all . 296 That the holy communion is not lightly to be forborn . 299 That the body of Christ , and the holy Scriptures , are most necessary unto a faithful . soul. 304 That he who is to communicate , ought to prepare himself with great diligence . 309 That a devout soul ought to desire with her whole heart , to be united unto Christ in the Sacrament . 312 Of the fervent desire of some devout persons to receive the Body of Christ. 314 That the grace of devotian is obtained by humility and denial of our selves . 316 That we ought to manifest our necessities to Christ , and crave his grace . 319 Of fervent love and vehement desire to receive Christ. 321 That Man be not a curious searcher of the Sacrament , but an humble follower of Christ , submitting his sense to faith . 324 THE FIRST BOOK . CHAP. I. Of the Imitation of Christ , and contempt of all wordly vanities . HE that followeth me , walketh not in darkness , saith the Lord. These are the words of Christ by which we are admonished , that we ought to imitate his life and manners , if we will be truly inlightned , and be delivered from all blindness of heart . Let therefore our chiefest endeavor be to meditate upon the life of Jesus Christ. 2. The doctrine of Christ exceedeth all the doctrines of holy Men ; and he that hath the Spirit , will find therein an hidden Manna . But it falleth out , that many , who often hear the Gospel of Christ , are yet but little affected , because they are void of the Spirit of Christ. But whosoever will fully and feelingly understand the words of Christ , must endeavor to conform his life wholly to the life of Christ. 3. What will it avail thee to dispute profoundly of the Trinity , if thou be void of humility , and art thereby displeasing to the Trinity ? High words surely make a Man neither holy nor just , but a virtuous life maketh him dear to God. I had rather feel compunction , than understand the definition thereof . If thou didst know the whole Bible , and the sayings of all the Philosophers by heart , what would all that profit thee without the love of God , and without grace ? Vanity of vanities , and all is vanity , but to love God , and to serve him only . This is the highest wisdom , by contempt of the world to tend towards the Kingdom of Heaven . 4. It is therefore vanity to seek after perishing riches , and to trust in them . It is also vanity to hunt after honors , and to climb to high degree . It is vanity to follow the desires of the flesh , and to labor for that , for which thou mayest afterwards suffer more grievous punishment . Vanity it is to wish to live long , and to be careless to live well . It is vanity to mind only this present life , and not to foresee those things which are to come , It is vanity to set thy love on that which speedily passeth away , and not to hasten thither , where everlasting joy is permanent . 5. Call often to mind that Proverb , That the eye is not satisfied with seeing , nor the ear filled with hearing . Endeavor therefore to withdraw thy heart from the love of visible things , and to turn thy self to the invisible . For they that follow their sensuality , do stain their own consciences , and loose the favor of God. CHAP. II. Of the humble conceit of our selves . ALL Men naturally desire to know ; but what availeth knowledg without the fear of God ? Surely , an humble Husbandman that serveth God , is better than a proud Philosopher that neglecting himself laboreth to understand the course of the heavens . Who so knoweth himself well , groweth more mean in his own conceit , and delighteth not in the praises of Men. If I understood all things in the world , and were not in charity , what would that help me in the sight of God , who will judg me according to my deeds ? 2. Cease from an inordinate desire of knowing , for therein is much distraction and deceit . The learned are willing to seem so to others , and to be accounted wise . There be many things , which to know doth little or nothing profit the soul ; and he is very unwise , that is intent upon other things than those that may avail him for the welfare of his soul. Many words do not satisfie the soul ; but a good life comforteth the mind , and a pure conscience giveth great assurance in the sight of God. 3. How much the more thou knowest , and how much the better thou understandest , so much the more grievously shalt thou therefore be judged , unless thy life be also more holy . Be not therefore extolled in thine own mind for any Art or Science which thou knowest , but rather let the knowledg given thee , make thee more humble , and cautious . If thou thinkest that thou understandest and knowest much ; know also that there be many things more which thou knowest not . Affect not to be overwise , but rather acknowledg thine own ignorance . Why wilt thou prefer thy self before others , sith there be many more learned and skilful in the Scripture than thou ? If thou wilt know or learn any thing profitably ; desire to be unknown , and to be little esteemed of by Man. 4. The highest and most profitable reading is the true knowledg and consideration of our selves . It is great wisdom and perfection to esteem nothing of our selves , and to think always well and highly of others . If thou shouldst see another openly sin , or commit some hainous offence , yet oughtest thou not to esteem the better of thy self ; for thou knowest not how long thou shalt be able to remain in good estate . We are all frail , but thou oughtest to esteem none more frail than thy self . CHAP. III. Of the doctrine of truth . HAppy is he whom Truth by it self doth teach , not by figures and words that pass away ; but as it is in its self . Our own opinion and our own sense do often deceive us , and it discerns little . What availeth it to cavil and dispute about dark and hidden things ; whereas for being ignorant of them we shall not be so much as reproved at the day of judgment ? It is a great folly to neglect the things that are profitable and necessary , and give our minds to that which is curious and hurtful : we have eyes and see not . 2. And what have we to do with Genus and Species , the dry notions of Logicians ? He to whom the Eternal Word speaketh , is delivered from a world of unnecessary conceptions . From that one Word are all things , and all speak that one ; and this is the Beginning , which also speaketh unto us . No Man without that Word understandeth or judgeth rightly . He to whom all things are one , he who reduceth all things to one , and seeth all things in one ; may enjoy a quiet mind , and remain peaceable in God. O God , who art the Truth , make me one with thee in everlasting charity . It is tedious to me often to read and hear many things : In thee is all that I would have and can desire . Let all Doctors hold their peace ; let all creatures be silent in thy sight ; Speak thou alone unto me . 3. How much the more one is united within himself , and becometh inwardly simple and pure , so much the more and higher things doth he understand without labor ; for that he receiveth intellectual light from above . A pure , sincere , and stable Spirit is not distracted , though it be employed in many works ; for that , it works all to the honor of God , and inwardly being still and quiet , seeks not it self in any thing it doth . Who hinders and troubles thee more than the unmortified affections of thine own heart ? A good and godly Man first of all disposeth within himself those things which he is outwardly to act ; neither do they draw him to the desires of an inordinate inclination , but he ordereth them according to the prescript of right reason . Who hath a greater combat , than he that laboreth to overcome himself ? This ought to be our endeavor , to conquer our selves , and daily to wax stronger and to make a further growth in holiness . 4. All perfection in this life hath some imperfection mixt with it ; and no knowledg of ours is without some darkness . An humble knowledg of thy self is a surer way to God , than a deep search after learning ; yet learning is not to be blamed , nor the mere knowledg of any thing whatsoever , to be disliked , it being good in it self , and ordained by God ; but a good conscience and a vertuous life is always to be preferred before it . But because many endeavor rather to get knowledg , than to live well ; therefore they are often deceived , and reap either none , or very slender profit of their labors . 5. O , if Men bestowed as much labor in the rooting out of vices , and planting of vertues , as they do in moving of questions ! Neither would there so much hurt be done , nor so great scandal be given in the world ; nor so much looseness be practised in religious Houses . Truly , at the day of Judgment we shall not be examined what we have read , but what we have done ; not how well we have spoken , but how religiously we have lived . Tell me now , where are all those Doctors and Masters , with whom thou wast well acquainted , whilst they lived and flourished in learning ? Now others possess their livings , and perhaps do scarce ever think of them . In their life-time they seemed something , but now they are not spoken of . 6. O , how quickly doth the glory of the world pass away ! O that their life had been answerable to their learning ! then had their study and reading been to good purpose . How many perish in this world by reason of vain-learning , who take little care of the serving of God : And because they rather choose to be great than humble , therefore they become vain in their imaginations . He is truly great that is great in charity . He is truly great , that is little in himself , and that maketh no account of any height of honor . He is truly wise , that accounteth all earthly things as dung , that he may gain Christ. And he is truly learned , that doeth the will of God , and forsaketh his own will. CHAP. IV. Of wisdom and providence in our actions . WE must not give ear to every saying or suggestion , but ought warily and leisurely to ponder things according to the will of God. But ( alas ) such is our weakness that we rather often believe , and speak evil of others than good . Those that are perfect Men do not easily give credit to every thing one tells them ; for they know that humane frailty is prone to evil , and very subject to fail in words . 2. It is great wisdom not to be rash in thy proceedings , nor to stand stiffely in thine own conceits ; as also not to believe every thing which thou hearest , nor presently to relate again to others , what thou hast heard or dost believe . Consult with him that is wise , and conscientious , and seek to be instructed by a better than thy self , rather than to follow thine own inventions . A good life maketh a Man wise according to God , and giveth him experience in many things . How much the humbler one is in himself , and more subject and resigned unto God ; so much the more prudent shall he be in all his affairs , and enjoy greater peace and quiet of heart . CHAP. V. Of the reading of holy Scriptures . TRuth , not eloquence , is to be sought for in holy Scripture . Each part of the Scripture is to be read with the same Spirit wherewith it was written . We should rather search after our spiritual profit in the Scriptures , than subtilty of speech . We ought to read plain and devout books as willingly as high and profound . Let not the authority of the Writer offend thee , whether he be of great or small learning ; but let the love of pure truth draw thee to read . Search not who spake this or that , but mark what is spoken . 2. Men pass away , but the truth of the Lord remaineth for ever . God speaks unto us sundry ways , without respect of persons . Our own curiosity often hindreth us in reading of the Scriptures , when as we will examine and discuss that which we should rather pass over without more ado . If thou desire to reap profit , read humbly , plainly , and faithfully ; never desire the estimation of learning ; Inquire willingly , and hear with silence the words of holy Men : dislike not the parables of the Elders , for they are not recounted without cause . CHAP. VI. Of inordinate affections . WHensoever a Man desireth any thing inordinately , he is presently disquieted in himself . The proud and covetous can never rest . The poor and humble in Spirit live together in all peace . The Man that is not yet perfectly dead to himself , is quickly tempted and overcome in small and trifling things . The weak in Spirit , and he that is yet in a manner carnal and prone to sensible things , can hardly withdraw himself altogether from earthly desires . And therefore he is often afflicted , when he goeth about to withdraw himself from them ; and easily falleth into indignation , when any opposition is made against him . 2. And if he hath followed therein his appetite , he is presently disquieted with remorse of conscience ; for that he yielded to his passion which profiteth him nothing to the obtaining of the peace he sought for . True quietness of heart therefore is gotten by resisting our passions , not by obeying them . There is no peace in the heart of a carnal Man , nor of him that is addicted to outward things , but in the spiritual and fervent Man. CHAP. VII . Of flying vain hope and pride . HE is vain that putteth his trust in Man , or Creatures . Be not ashamed to serve others for the love of Jesus Christ ; nor to be esteemed poor in this world . Presume not upon thy self , but place thy hope in God. Do what lieth in thy power , and God will assist thy good affection . Trust not in thine own knowledg , nor in the subtilty of any living Creature ; but rather in the grace of God , who helpeth the humble , and humbleth those that are self-presuming . 2. Glory not in wealth if thou have it , nor in friends because potent ; but in God who giveth all things , and above all desireth to give thee himself . Extol not thy self for the bigness or beauty of thy body , which is dissolved and disfigured with a little sickness . Take not pleasure in thy natural gifts , or wit , lest thereby thou displease God , to whom appertaineth all the good whatsoever thou hast by nature . 3. Esteem not thy self better than others , lest perhaps in the sight of God , who knoweth what is in Man , thou be accounted worse than they . Be not proud of wel-doing ; for the judgment of God is far different from the judgment of Men , and that often offendeth him which pleaseth them . If there be any good in thee , believe that there is much more in others , that so thou mayest conserve humility within thee . It is no prejudice unto thee to debase thy self under all Men ; but it is very prejudicial to thee to prefer thy self before any one Man. The humble enjoy continual peace , but in the heart of the proud is envy , and frequent indignation . CHAP. VIII . That too much familiarity is to be shunned . LAy not thy heart open to every one ; but treat of thy affairs with the wise and such as fear God. Converse not much with young people , and strangers . Flatter not the rich ; neither do thou appear willingly before great personages . Keep company with the humble and plain ones , with the devout , and vertuous ; and confer with them of those things that may edifie . Be not familiar with any Woman ; but in general commend all good Women to God. Desire to be familiar with God alone and his Angels , and fly the knowledg of Men. 2. We must have charity towards all , but familiarity with all is not expedient . Sometimes it falleth out , that a Person unknown to us , is much esteemed of , from the good report given him by others ; whose presence notwithstanding is not grateful to the eyes of the beholders . We think sometimes to please others by our company , and we rather distaste them with those bad qualities which they discover in us . CHAP. IX . Of obedience and subjection . IT is a great matter to live in obedience , to be under a superior , and not to be at our own disposing . It is much safer to obey , than to govern . Many live under obedience , rather for necessity than for charity ; such are discontented , and do easily repine and murmur . Neither can they attain to freedom of mind , unless they willingly and heartily put themselves under obedience for the love of God. Go whither thou wilt , thou shalt find no rest , but in humble subjection under the government of a Superior . The imagination and change of places have deceived many . 2. True it is , that every one willingly doth that which agreeth with his own sense and liking ; and is apt to affect those most that are of his own mind : But if God be amongst us , we must sometimes for peace sake cease to adhere to our own opinion . Who is so wise that he can fully know all things ; Trust not therefore to thine own opinion ; but be willing to hear the judgment of others . If that which thou thinkest be not amiss , and yet thou submittest it for God , and followest the opinion of another , it shall be better for thee . 3. I have often heard , that it is safer to hear and take counsel , than to give it . It may also fall out , that each ones opinion may be good ; but to refuse to yield to others when as reason or cause requireth it , is a sign of pride and stiffness . CHAP. X. Of the avoiding superfluity in words . FLy the tumultuousness of the world as much as thou canst ; for the talk of worldly affairs hindreth very much , although they be recounted with sincere intention ; for we are quickly defiled , and enthralled with vanity . I could wish that I had oftentimes held my peace , when I have spoken ; and that I had not been in company . Why do we so willingly speak and talk one with another , when notwithstanding we seldom return to silence without hurt of conscience ? The cause why we so willingly talk , is for that by discoursing one with another , we seek to receive comfort one of another , and desire to ease our mind overwearied with sundry thoughts ; and we very willingly talk and think of those things which we most love and desire ; or of those which we feel most contrary and troublesom unto us . 2. But alas , oftentimes in vain , and to no end ; for this outward comfort is the cause of no small loss of inward and divine consolation . Therefore we must watch and pray , lest our time pass away idlely . If it be lawful and expedient for thee to speak , speak those things that may edifie . An evil custom and neglect of our own good doth give too much liberty to inconsiderate speech : Yet religious discourses of spiritual things do greatly further our spiritual growth , especially where persons of one mind and spirit be gathered together in God. CHAP. XI . Of the obtaining of peace , and zealous desire of profit in grace . WE might enjoy much peace , if we would not busie our selves with the words and deeds of other Men , which appertain nothing to our charge . How can he live long in peace , that thrusteth himself into the cares of others , that seeks occasions abroad , that little or seldom recollecteth himself within his own breast ? Blessed are the single-hearted ; for they shall injoy much peace . 2. What is the reason , why some of the Saints were so perfect and contemplative ? Because they labored to mortifie themselves wholly to all earthly desires ; and therefore they could with their whole heart give themselves to God , and be free for holy retirement . We are too much led by our passions , and too solicitous for transitory things . We also seldom overcome any one vice perfectly , and are not inflamed with a fervent desire to grow better every day ; and therefore we remain cold and scarce warm in Religion . 3. If we were perfectly dead unto our selves , and not entangled within our own breasts ; then should we tast divine things , and have some acquaintance with heavenly enjoyments . The greatest and indeed the whole impediment is , for that we are not disentangled from our passions and lusts , neither do we endeavor to enter into that path of perfection , which the Saints have walked before us ; and when any small adversity befalleth us , we are too quickly dejected , and turn our selves to humane comforts . 4. If we would endeavor like Men of courage to stand in the battel ; surely we should feel the favorable assistance of God from Heaven . For he who giveth us occasion to fight , to the end we may get the victory , is ready to succor those that fight manfully , and do trust in his grace . If we esteem our progress in religious life to confist only in some exterior observances , our devotion will quickly be at an end . But let us lay the Axe to the root , that being freed from passions , we may find rest to our souls . 5. If every year we would root out one vice , we should sooner become perfect Men. But now oftentimes we perceive it goes contrary , and that we were better and purer at the beginning of our conversion , than after many years of our profession . Our fervor and profiting should increase daily ; but now it is accounted a great matter , if one can retain but some part of his first zeal . If we would but a little force our selves at the beginning , then should we be able to perform all things afterwards with ease and delight . 6. It is a hard matter to leave that to which we are accustomed , but harder to go against our own wills . But if thou dost not overcome little and easie things , how wilt thou overcome harder things ? Resist thy inclinatiou in the very beginning , and unlearn evil customes , lest perhaps by little and little they draw thee to greater difficulty . O , if thou didst but consider how much inward peace unto thy self , and joy unto others thou shouldst procure by demeaning thy self well , I suppose thou wouldst be more careful of thy spiritual profiting . CHAP. XII . Of the profit of adversity . IT is good that we have sometimes some troubles and crosses ; for they often make a Man enter into himself , and consider that he is here in banishment , and ought not to place his trust in any worldly thing . It is good that we be sometimes contradicted ; and that there be an evil or a lessening conceit had of us ; and this , although we do and intend well . These things help often to the attaining of humility , and defend us from vain glory ; for then we chiefly seek God for our inward witness , when outwardly we be contemned by Men , and when there is no credit given unto us . 2. And therefore a Man should settle himself so fully in God , that he need not to seek many comforts of Men. When a good Man is afflicted , tempted , or troubled with evil thoughts ; then he understandeth better the great need he hath of God , without whom he perceiveth he can do nothing that is good . Then also he sorroweth , lamenteth , and prayeth by reason of the miseries he suffereth . Then he is weary of living longer , and wisheth that death would come , that he might be dissolved and be with Christ. Then also he well perceiveth , that perfect security and full peace cannot be had in this world . CHAP. XIII . Of resisting temptations . SO long as we live in this world we cannot be without tribulation and temptation ; for as it is written in Iob , The life of Man is a warfare upon earth . Every one therefore ought to be careful about his temptations , and to watch in prayer , lest the Devil find an advantage to deceive him ; who never sleepeth , but goeth about seeking whom he may devour . No Man is so perfect and holy , but hath sometimes temptations ; and we cannot be altogether without them . 2. Temptations are often profitable to Men , though they be troublesome and grievous ; for in them Man is humbled , purged , and instructed . All the Saints have passed and profited through many tribulations and temptations ; and they that could not bear temptations , became reprobate , and fell away . There is no order so holy , nor place so secret , where there be not temptations , or adversities . 3. There is no Man that is altogether free from temptations whilst he liveth on earth ; for in our selves is the root thereof , being born with inclination to evil . When one temptation or tribulation goeth away , another cometh , and we shall ever have something to suffer , because we are fallen from the state of our felicity . Many seek to flie temptations , and do fall more grievously into them . By flight alone we cannot overcome , but by patience and true humility we become stronger than all our enemies . 4. He that only avoideth them outwardly , and doth not pluck them up by the roots , shall profit little ; yea temptations will the sooner return unto him , and he shall feel himself in a worse case than before . By little and little , and by patience with longanimity ( through Gods help ) thou shalt more easily overcome , than with violence and thine own importunity . Often take counsel in temptations , and deal not roughly with him that is tempted ; but give him comfort as thou wouldst wish to be done to thy self . 5. The beginning of all evil temptations is inconstancy of mind , and little confidence in God. For as a Ship without a stern is tossed to and fro with the waves ; so the Man that is negligent , and leaveth his purpose is many ways tempted . Fire trieth Iron , and temptation a just Man. We know not oftentimes what we are able to do , but temptations do shew us what we are . We must be watchful , especially in the beginning of the temptation ; for the enemy is then more easily overcome , if he be not suffered to enter the door of our hearts , but be resisted without the gate at his first knock . Wherefore one said , Obsta principiis , &c. Withstand the beginnings , for an after-remedy comes often too late . First there cometh to the mind a bare cogitation of evil , then a strong imagination thereof , afterward delight and an evil motion , and then consent ; and so by little and little our wicked enemy getteth entrance , whilst he is not resisted in the beginning . And how much the longer one is negligent in resisting , he becomes daily so much the weaker in himself , and the enemy stronger against him . 6. Some suffer greatest temptations in the beginning of their conversion ; others in the latter end ; others again are much troubled almost through the whole time of their life . Some are but easily tempted according to the wisdom and equity of the divine appointment , which weigheth the states and deserts of Men , and ordaineth all things for the welfare of his chosen ones . 7. We ought not therefore to despair when we are tempted , but so much the more fervently to pray unto God , that he will vouchsafe to help us in all tribulations ; who surely , according to the words of St. Paul , will give with the temptation such issue , that we may be able to bear it . Let us therefore humble our selves under the hand of God in all temptations and tribulations , for he will save and exalt the humble in spirit . 8. In temptations and afflictions , Man is proved how much he hath profited ; and his reward is thereby the greater , and his graces do more eminently shine forth . Neither is it any such great thing if a Man be devout and fervent , when he feeleth no affliction ; but if in time of adversity he bear himself patiently , there is hope then of great proficiency in grace . Some are kept from great temptations , and are often overcome in small ones which do daily occur ; to the end that being humbled , they may never presume on themselves in great matters , who are baffled in so small things . CHAP. XIV . Of avoiding rash judgment . TUrn thine eyes unto thy self , and beware thou judg not the deeds of other Men. In judging of others a Man laboreth in vain , often erreth , and easily sinneth ; but in judging and discussing of himself , he always laboreth fruitfully . We often judg of things according as we fancy them ; for private affection bereaves us easily of true judgment . If God were always the pure intention of our desire , we should not be so much troubled , through the repugnance of our carnal mind . 2. But oftentimes something lurketh within , or else occurreth from without , which draweth us after it . Many secretly seek themselves in their actions , and know it not . They seem also to live in good peace of mind , when things are done according to their will and opinion ; but if things succeed otherwise than they desire , they are straightways troubled and much afflicted . The diversities of judgments and opinions , cause oftentimes dissentions between religious and devout Persons , between Friends and Countrymen . 3. An old custom is hardly broken , and no Man is willing to be led further than himself can see . If thou dost more rely upon thine own reason or industry , than upon that power which brings thee under the obedience of Jesus Christ , it will be long before thou become illuminated ; for God will have us perfectly subject unto him and that being enflamed with his love , we transcend the narrow limits of humane reason . CHAP. XV. Of works done of Charity . FOr no worldly thing , nor for the love of any Man , is any evil to be done ; but yet , for the profit of one that standeth in need , a good work is sometimes to be intermitted without any scruple , or changed also for a better . For by doing this , a good work is not lost , but changed into a better . The exterior work without charity profiteth nothing ; but whatsoever is done of charity , be it never so little and contemptible in the sight of the world , it becomes wholly fruitful . For God weigheth more with how much love one worketh , than how much he doeth . He doeth much , that loveth much . 2. He doeth much , that doeth a thing well ; he doeth well that rather serveth the community , than his own proper will. Oftentimes it seemeth to be charity , and it is rather carnality ; because natural inclination , self-will , hope of reward , and desire of our own interest will seldom be away . 3. He that hath true and perfect charity , seeketh himself in nothing ; but only desireth in all things that the glory of God should be exalted . He also envieth none ; because he affecteth no private good ; neither will he rejoyce in himself ? but wisheth above all things to be made happy in the enjoyment of God. He attributeth nothing that is good to any Man , but wholly referreth it unto God , from whom as from the fountain all things proceed ; in whom finally all the Saints do rest as in their highest fruition . O , he that had but one spark of true charity , would certainly discern that all earthly things be full of vanity . CHAP. XVI . Of bearing with the defects of others . THose things that a Man cannot amend in himself or in others , he ought to suffer patiently , until God order things otherwise . Think that perhaps it is better so for thy trial and patience , without which all our good deeds are not much to be esteemed . Thou oughtest to pray notwithstanding when thou hast such impediments , that God would vouchsafe to help thee , and that thou mayest bear them patiently . 2. If one that is once or twice warned will not give over , contend not with him : but commit all to God , that his will may be fulfilled , and his name honored in all his servants , who well knoweth how to turn evil into good . Endeavor to be patient in bearing with the defects and infirmities of others , of what sort soever they be ; for that thy self also hast many things which must be suffered by others . If thou canst not make thy self such an one as thou wouldst , how canst thou expect to have another in all things to thy liking ; We would willingly have others perfect , and yet we amend not our own faults . 3. We will have others severely corrected , and will not be corrected our selves . The large liberty of others displeaseth us ; and yet we will not have our desires denied us . We will have others kept under by strict laws ; but in no sort will our selves be restrained . And thus it appeareth , how seldom we weigh our neighbor in the same ballance with our selves . If all Men were perfect , what should we have to suffer of our neighbor for God ? 4. But now God hath thus ordered it , that we may learn to bear one anothers burden ; for no Man is without fault , no Man but hath his burden , no Man sufficient of himself , no Man wise enough of himself ; but we ought to bear with one another , comfort one another , help , instruct , and admonish one another . Occasions of adversity best discover how great virtue or strength each one hath ; for occasions make not a Man frail , but do shew what he is . CHAP. XVII . Of a retired life . THou must learn to break thy own will in many things , if thou wilt have peace and concord with others . It is no small matter to dwell in a religious community , and to converse therein without complaint , and to persevere therein faithfully until death . Blessed is he that hath there lived well , and ended happily . If thou wilt persevere in grace as thou oughtest , and profit in virtue , esteem thy self as a banished Man , and a pilgrim upon earth . Thou must be contented for Christs sake to be esteemed as a fool in this world , if thou desire to lead an holy life . 2. The wearing of a religious habit , and shaving of the crown , do little profit ; but change of manners , and perfect mortification of passions , make a true religious Man. He that seeketh any thing else but God , and the salvation of his soul , shall find nothing but tribulation and sorrow . Neither can he remain long in peace , that laboreth not to be the least , and subject to all . 3. Thou camest to serve , not to rule . Know that thou wast called to suffer and to labor , not to be idle , or to spend thy time in talk . Here therefore Men are proved as gold in the furnace . Here no Man can stand , unless he humble himself with his whole heart for the love of God. CHAP. XVIII . Of the examples of the holy Fathers . COnsider the lively examples of the holy Fathers , in whom true perfection and religion shined ; and thou shalt see how little it is , and almost nothing , which we do now in these days . Alas , what is our life if it be compared to them ! The Saints and Friends of Christ served the Lord in hunger and thirst , in cold and nakedness , in labor and weariness , in watchings and fastings , in prayer and holy meditations , in persecutions and many reproaches . 2. O how many and grievous tribulations suffered the Apostles , Martyrs , Confessors , Virgins , and all the rest that endeavored to follow the steps of Christ ! They hated their lives in this world , that they might possess their souls in everlasting life . O how strict and self-renouncing a life , led those holy Fathers in the wilderness ! How long and grievous tentations suffered they ! How often were they assaulted by the enemy ! What frequent and fervent prayers offered they to God! How rigorous an abstinence did they daily use ! How great zeal and care had they of their spiritual proficiency ! How strong a combat had they for the overcoming of their lusts ! How pure and upright intentions kept they unto God! In the day they labored , and in the night they attended to continual prayer ; although when they labored also , they ceased not from mental prayer . 3. They spent all their time with profit ; every hour seemed short for the service of God ; and by reason of the great sweetness they felt in contemplation , they forgot the necessity of corporal refreshments . They renounced all riches , dignities , honors , friends , and kinsfolk ; they desired to have nothing which appertained to the world ; they scarce took things necessary for the sustenance of life ; they grieved to serve their bodies even in necessity . They were poor in earthly things , but very rich in grace and virtues . Outwardly they wanted , but inwardly they were refreshed with grace and divine consolation . 4. They were strangers to the world , but near and familiar friends to God. They seemed to themselves as nothing , and despicable to this present world ; but they were precious and beloved in the eyes of God. They were grounded in true humility , lived in simple obedience , walked in love and patience : and therefore they profited daily in spirit , and obtained great grace in Gods sight . They were given for an example to all religious Men ; and they should more provoke us to endeavor after spiritual proficiencies , than the number of the luke-warm livers should prevail to make us remiss . 5. O how great was the fervor of all religious persons in the beginning of their holy institution ! How great was their devotion to prayer ! What ambition to excel others in virtue ! How exact discipline then flourished ! How great reverence and obedience , under the rule of their Superiors , observed they in all things ! Their footsteps yet remaining , do testifie that they were indeed holy and perfect Men ; who fighting so valiantly trodd the world under their feet . Now he is greatly accounted of , that transgresseth not , and that can with patience endure that which he hath undertaken . 6 O the coldness and negligence of our times ! that we so quickly decline from our first fervor , and are come to that pass , that very sloth and coldness of spirit maketh our own life tedious unto us . Would to God the desire to profit in virtue did not wholly sleep in thee , who hast often seen the many examples of devout and religious persons . CHAP. XIX . Of the exercise of a good and religious person . THe life of a good and religious person ought to be adorned with all virtues ; that he may inwardly be such as outwardly he seemeth to Men. And with reason thou oughtest to be much more within , than is perceived without . For God beholdeth us , whom we ought most highly to reverence wheresoever we are , and walk in purity like Angels in his sight . Daily should we renew our purposes , and stir up our selves to fervor , as though this were the first day of our conversion ; and to say , Help me my God in this my good purpose , and in thy holy service ; and grant that I may now this day begin perfectly ; for that which I have done hitherto is nothing . 2. According to our purpose shall be the success of our spiritual profiting ; and much diligence is necessary to him that will profit much . And if he that firmly purposeth often faileth , what shall he do that seldom purposeth any thing , or with little resolvedness : It may fall our sundry ways that we leave off our purpose ; and the light omission of spiritual exercises seldom passes without some loss to our souls . The purpose of just Men depends upon Gods grace , and not upon their own wisdom ; upon whom they always rely for whatsoever they take in hand . For Man doth purpose , but God doth dispose ; neither is the way of Man in himself . 3. If an accustomed exercise be sometimes omitted , either for some act of piety , or profit to my brother ; it may easily afterwards be recovered again . But if out of a slothful mind , or out of carelesness we lightly forsake the same , it is a great offence against God , and will be found to be prejudicial to our selves . Let us do the best we can , we shall easily fail in many things ; yet must we always purpose some certain course , and especially against those vices which do most of all molest us . We must diligently search into , and set in order both the outward and the inward Man , because both of them are expedient to our coming forward in godliness . 4. If thou canst not continually recollect thy self , yet do it sometimes , at the least once a day , to wit , at morning or at night . In the morning fix thy good purpose ; and at night examine thy self what thou hast done , how thou hast behaved thy self in thought , word , and deed ; for in these perhaps thou hast often offended both God and thy neighbor . Gird thy loyns like a Man against the vile assaults of the Devil ; bridle thy riotous appetite , and thou shalt be the better able to keep under all the unruly motions of the flesh . Be thou at no time idle altogether , but either reading , or writing , or praying , or meditating , or endeavoring something for the publick good . As for bodily exercises they must be used with great discretion , neither are they to be practised of all Men alike . 5. The exercises that are not common are not to be exposed to publick view ; for things private are practised more safely at home . Nevertheless thou must beware thou neglect not that which is common , and be more ready for what is private . But having fully and faithfully accomplished all thou art bound and enjoyned to do , if thou hast any spare time , betake thee to thy self , as thy devotion shall require . All cannot use one kind of exercise , but one is more convenient for this person , another for that ; according to the seasonableness of times also , divers exercises are fitting . Some sute better with us on working days , other on holy days ; some we have need of in the time of temptation , and of others in time of peace and quietness . Some we mind when we are pensive , and other some when we rejoyce in the Lord. 9. When chief Festivals draw near , good exercises are to be renewed , and the prayers of holy Men more fervently to be implored . From feast to feast we should make some good purpose , as though we were then to depart out of this world , and to come to the everlasting feast in Heaven . Therefore ought we carefully to prepare our selves at holy times , and to live more devoutly , and to keep more exactly all things that we are to observe , as though we were shortly at Gods hands to receive the reward of our labors . 7. But if it be deferred , let us think with our selves that we are not sufficiently prepared , and unworthy yet of so great glory which shall be revealed in us in due time ; and let us endeavor to prepare our selves better for our departure . Blessed is that servant ( saith St. Luke the Evangelist ) whom when his Lord cometh he shall find watching : Verily I say unto you , he shall make him ruler over all his goods . CHAP. XX. Of the love of solitude and silence . SEek a convenient time to retire into thy self , and meditate often upon Gods benefits . Meddle not with curiosities ; but read such things which may rather yield compunction to thy heart , than busy thy head . If thou wilt withdraw thy self from speaking vainly and from gadding idlely , as also from harkening after novelties and rumors , thou shalt find leisure sufficient and convenient enough to meditate on good things . The greatest Saints avoided the society of Men , when they could conveniently , and did rather choose to serve God , and to live to God , in secret . 2. One said , As oft as I have been among Men , I returned home less a Man than I was before ; and this we find true , when we talk long together . It is easier not to speak a word at all , than not to speak more words than we should : It is easier for a Man to keep home than to keep himself well when he is abroad . He therefore that intends to attain to the more inward and spiritual things of Religion , must with Jesus depart from the multitude and press of people . No Man safely doth go abroad , but he which gladly can abide at home ; no Man speaks securely , but he that holds his peace willingly . No Man ruleth safely , but he that is ruled willingly ; no Man securely doth command , but he that hath learned readily to obey , 3. No Man rejoyceth securely , unless he hath within him the testimony of a good conscience ; and yet the security of the Saints was always full of the fear of God. Neither were they less careful and humble in themselves , for that they shined outwardly with grace and great virtues . But the security of the wicked riseth out of pride and presumption , and in the end it deceiveth them . Although thou seem to be a good religious Man , or a devout Hermite , yet promise not thy self security in this life . 4. Oftentimes those have fallen into greatest danger by overmuch self-confidence , who have been in greatest esteem and account amongst Men. Wherefore it is more profitable to many not to be altogether free from temptations , but to be often assaulted , lest they should be too secure , and so perhaps be puffed up with pride ; or too freely give themselves to worldly comforts . O how good a conscience should he keep , that would never seek after transitory joy , nor entangle himself with the things of this world ! O how great peace and quietness should he possess , that would cut off all vain sollicitude , and think only upon divine things , and such as are profitable for his soul , and would place all his confidence in God! 5. No Man is worthy of heavenly comfort , unless he have diligently exercised himself in holy compunction . If thou desirest true contrition of heart , enter into thy closet , and shut out the tumults of the world , as it is written , In your chambers be ye grieved . In thy closet thou shalt find what abroad thou shalt often lose ; the more thou visitest thy closet , the more thou wilt like it ; the less thou comest thereunto , the more thou wilt loth it . If in the beginning of thy amendment thou art content to remain in it , and keep it well , it will afterwards be to thee a dear friend , and a most pleasant comfort . 6. In silence and in stillness a religious soul advantageth her self and learneth the mysteries of holy Scripture . There she findeth rivers of tears , wherein she may every night wash and cleanse her self ; that she may be so much the more familiar with her Creator , by how much the further off she liveth from all worldly disquiet . Who so therefore withdraweth himself from his acquaintance and friends , God with his holy Angels will draw near unto him . It is better for a Man to live privately and to have regard to himself , than to neglect his soul , though he could work wonders in the world . It is very commendable in a religious person ; seldom to go abroad , and to be unwilling to see others . 7. Why art thou desirous to see that which is unlawful for thee to enjoy ? For the world passeth away and the lusts thereof . Our sensual desires draw us to rove abroad ; but when the time is past , what carriest thou home with thee but a burdened conscience and distracted heart ? A merry going out bringeth commonly a mournful return home ; and a joyful evening makes many times a sad morning . So all carnal joy enters gently , but in the end it bites and stings to death . What canst thou see elsewhere , which thou canst not see here ? Behold the Heaven and the Earth and all the Elements ; for of these are all things created . 8. What canst thou see any where that can long continue under the Sun ? Thou thinkest perchance to satiate thy self , but thou canst never attain it . Shouldst thou see all things present before thine eyes , what were it but a vain and unprofitable sight ? Lift up thine eyes to God in the highest , and pray him to pardon all thy sins and negligencies . Leave vain things to the vain , but be thou intent upon those things which God commandeth thee . Shut thy door upon thee , and call unto thee Jesus thy beloved . Stay with him in thy closet ; for thou shalt not find so great peace any where else . Hadst thou not gone abroad and hearkened to idle rumors , thou mightest the better have enjoyed quietness . But sith thou delightest sometimes to hear novelties , it is fit thou suffer for it some unquietness of mind . CHAP. XXI . Of compunction of heart . IF thou wilt make any progress in godliness , keep thy self in the fear of God , and affect not too much liberty . Keep in aw all thy senses under the severe rod of discipline , and give not thy self over to foolish mirth . Give thy self to compunction of heart , and thou shalt gain much devotion thereby ; compunction bringeth much good , which dissoluteness is wont quickly to destroy . It is a wonder that any Man can ever perfectly rejoyce in this life , if he duly consider his banishment , and throughly weigh the many perils wherewith his soul is invironed . 2. The levity of our minds and the little care we have of our faults , maketh us insensible of the sorrows of our souls ; but oftentimes we vainly laugh , when we have just cause to weep . There is no true liberty nor right gladness , but in the fear of God accompanied with a good conscience . Happy is he that can avoid all distracting impediments , and bring himself to the union of holy compunction . Happy is he that can abandon all that may defile or burthen his conscience . Resist manfully ; one custome overcometh another . If thou canst let others alone in their matters , they likewise shall not hinder thee in thine . 3. Busie not thy self in matters which appertain to others ; neither do thou trouble thy self with the affairs of thy Betters . Still have an eye to thy self first , and be sure more especially to instruct thy self before all thy loving friends . If thou hast not the favor of Men , be not grieved at it ; but take this to heart , that thou dost not carry thy self so warily and circumspectly as it becometh the Servant of God , and a devout religious Man. It is better oftentimes and safer that a Man hath not many consolations in this life , especially such as are agreeable to the flesh . But that we have not at all or do very seldom tast divine consolations , the fault is ours , because we seek not after compunction of heart , nor do altogether forsake the vain and outward comforts of this world . 4. Know that thou art unworthy of divine consolation , and that thou hast rather deserved much tribulation . When a Man hath perfect contrition , then is the whole world grievous and bitter unto him . A good Man findeth always sufficient cause of mourning and weeping ; for whether he consider his own or his neighbors estate , he knoweth that none liveth here without tribulation . And by how much a Man looks narrowly into himself , by so much the more he sorroweth . Our sins and wickednesses wherein we are so enwrapt , that we can seldom apply our selves to heavenly contemplations , do Minister unto us matter of most just sorrow and inward compunction . 5. Didst thou oftner think of thy death , than of thy living long , there is no question but thou wouldst be more careful to amend . I believe thou wouldst willingly undergo any labor or sorrow in this world , and not be afraid of the greatest austerity , if thou didst consider within thy self the infernal pains in the other world . But because these things enter not to the heart , and we still love those things only that delight us , therefore it is we remain very dull and cold in religion . 6. It is often our want of spirit which maketh our miserable body so easily complain . Pray therefore unto the Lord with all humility , that he will vouchsafe to give thee the spirit of compunction . And say with the prophet , Psal. 80 , Feed me , O Lord , with the bread of tears , and give me plenteousness of tears to drink . CHAP. XXII . Of the consideration of humane misery . MIserable thou art wheresoever thou be , or whithersoever thou turnest , unless thou turn thy self unto God. Why art thou troubled when things succeed not as thou wouldest or desirest ? For who is he that hath all things according to his mind ? Neither I nor thou , nor any Man upon earth ; there is none in this world , be he King or Pope , without some tribulation or other . Who is then in the best case or condition ? even he who can suffer something for God. 2. Many weak and infirm ones can say , Behold what an happy life hath such an one , how wealthy , how great he is , in how great power and dignity ! But lift up thine eyes to the riches of heaven , and thou shalt see that all the goods of this life are nothing so to be accounted of . They are very uncertain , rather burdensome than otherwise , because they are never enjoyed without carefulness and fear . Mans happiness consisteth not in having abundance of wealth , but a mean estate should content him ; it is truly misery enough even to live upon the earth . The more a Man would be spiritual , the more bitter to him is this present life ; because he seeth more clearly and perceiveth more sensibly the defects of humane corruption . For to eat and to drink , to sleep and to watch , to labor and to rest , and to be subject to other necessities of nature is doubtless a great misery and affliction to a religious Man , that would gladly be free and delivered from all sin . 3. For the inward Man is much oppressed with these outward and corporal necessities whilest we live in this world . Therefore the holy Prophet prayeth with great devotion to be delivered from them , saying , Bring me , O Lord , out of my necessities . But wo be to them that know not their own misery ; and a greater wo to them that love this miserable and corruptible life . And some there be so much dote upon it , that although with great labor and pains they can scarce get mere necessaries , yet could they live here always , they would care nothing at all for the Kingdom of Heaven . 4. O how foolish are these and faithless in their hearts , who lye so deeply sunk in the earth , that they can mind or relish nothing but carnal things ! But miserable wretches as they are , they shall in the end feel to their cost how vile and how nothing that was which they loved : Whereas the Saints of God , and all the devout friends of Christ respected not those things which pleased the flesh , and which flourished in this life , but longed for the everlasting riches with their whole hope and desire . Their whole desire was carried upward to things durable and invisible , that the desire of things visible might not draw them to things below . O Brother , lose not thy hope of coming forward in godliness ; there is yet time , the hour is not yet past 5. Why wilt thou defer thy good purpose from day to day ? Arise and begin in this very instant , and say , Now is the time to be doing , now is the time to be striving , now is the best time to amend my self . When thou art ill at ease and much troubled , then is the time of deserving best ; thou must pass through fire and water before thou comest to the place of refreshing . Unless thou dost earnestly force thy self , thou shalt never get the victory over sin ; so long as we carry about us this frail body of ours , we can never be without sin , or live without trouble and sorrow . We would gladly be quiet and freed from all misery , but seeing by sin we have lost our innocency , we have together with that lost also the true felicity . Therefore it becomes us to have patience , and to wait for the mercy of God , till this our iniquity be put away , and this mortality of ours be swallowed up of life . 6. O how great is humane frailty , which is always prone to evil ! to day thou confessest thy sins , and to morrow thou committest the very same thou hast confessed . Now thou art purposed to look well unto thy ways , and within a while thou so behavest thy self , as though thou hadst never any such purpose at all . Good cause have we therefore to humble our selves , and never to have any great conceit of our selves ; because we are so frail and so inconstant . Besides , that may quickly be lost by our own negligence , which by the grace of God and our own great pains we have scarce at length obtained . 7. What will become of us in the end , who begin to wax cold so timely ? Wo be unto us , if we will so give our selves unto ease , as if all were in peace and safety , when as yet there appeareth no sign of true holiness in our conversations ! We have need like young beginners to be newly instructed again to good life , if happily there be any hope of our future amendment and proficiency in spiritual things . CHAP. XXIII . Of the meditation of Death . THere will very quickly be an end of thee here , therefore see what will become of thee hereafter . To day a Man , to morrow none ; and out of sight , out of mind . O the stupidity and hardness of Mans Heart , who thinketh only upon the present , and hath no more care of what is to come ! Thou shouldest so order thy self in all thy thoughts and actions , as if to day , yea this very moment , thou wert ready to depart . Hadst thou a clear conscience , thou wouldst not greatly fear death . It were better to avoid sin , than to fly death . If thou art not prepared to day , how wilt thou be prepared to morrow ? To morrow is uncertain , and how knowest thou that thou shalt live till to morrow ? 2. What availeth it to live long , when we are so little the better by long living ? Alas ! length of days doth oftner make our sins the greater , than our lives the better . O that we had spent but one day well in this world ! Many there are who count how long it is since their conversion ; and yet ful slender oftentimes is the fruit of amendment of life . If to die be accounted dreadful , to live long may perhaps prove more dangerous . Happy is he that always hath the hour of his death before his eyes , and daily prepareth himself for to die . If at any time thou hast seen another Man die , make account thou must also pass the same way . 3. When it is morning , think thou mayest die before night , and when evening comes , dare not to promise thy self the next morning . Be thou therefore always in a readiness , and so lead thy life that death may never take thee unprepared . Many die suddenly and when they look not for it ; for the Son of Man will come when we think not of his coming . When that last hour shall come , thou wilt begin to have a far different opinion of thy whole life that is past , and be exceeding sorry thou hast been so careless and remiss 4. O how wise and happy is he that now laboreth to be such an one in his life , as he wisheth to be found at the hour of his death ! A perfect contempt of the world , a fervent desire to go forward in vertue , the love of discipline , the painfulness of repentance , the readiness of obedience , the denying of our selves , and the bearing any affliction for the love of Christ patiently , will give us great confidence we shall die happily . Whilst thou art in health thou mayest do much good , but when thou art sick , I see not what thou art able to do . Few by sickness grow better and more reformed ; as also they who wander much abroad , seldom thereby become holy . 5. Trust. not to friends and kindred , neither do thou put off the care of thy souls welfare till hereafter ; for Men will sooner forget thee , than thou art aware of . It is better to look to it betime , and do some good beforehand , than to trust to other Mens courtesies . If thou beest not careful for thy self now , who will be careful for thee hereafter ? The time that is now present is very precious , now are the days of salvation , now is the acceptable time . But alas ! that thou shouldst spend thy time so idlely here , where thou mightest purchase to live eternally hereafter . The time will come when thou shalt desire one day or hour to amend in , and I cannot say that it will be granted thee . 6. O beloved , from how great danger mightest thou deliver thy self ! from how great fear free thy self , if thou wouldst be always mindful of death ! Labor now to live so , that at the hour of death thou mayest rather rejoyce than fear ; learn now to die to the world , that thou mayest then begin to live with Christ. Learn now to contemn all earthly things , that thou mayest freely go to Christ. Chastise thy body now by repentance , that thou mayest then have assured confidence . 7. Ah fool , why dost thou think to live long , when thou canst not promise to thy self one day ? How many have been deceived and suddenly snatcht away ? How often dost thou hear these reports , Such a Man is slain , another Man is drowned , a third breaks his neck with a fall from some high place , this Man died eating , and that Man playing ? One perished by fire , another by the sword , another of the plague , another was slain by Thieves . Thus death is the end of all , and Mans life suddenly passeth away like a shaddow . 8. Who shall remember thee when thou art Dead ? Do , do now my beloved , whatsoever thou art able to do ; for thou knowest not when thou shalt die , nor yet what shall befal thee after thy death . Now whilst thou hast time heap unto thy self everlasting riches , think on nothing but the salvation of thy soul , care for nothing but the things of God. Make now friends to thy self by honoring the Saints of God , and imitating their actions , that when thou failest in this short life , they may receive thee into everlasting habitations . 9. Keep thy self as a stranger and pilgrim upon the earth , and as one to whom the affairs of this world do nothing appertain . Keep thy heart free , and lifted up to God , because thou hast here no abiding city . Send thither thy daily prayers and sighs together with thy tears , that after death thy spirit may with much happiness pass to the Lord. Amen . CHAP. XXIV . Of Iudgment , and the punishment of Sins . IN all things have a special aim to thy end , and how thou wilt be able to stand before that severe Judg to whom nothing is hid , who is not pacified with gifts , nor admitteth any excuses , but will judg according to right and equity . O wretched and foolish sinner , who sometimes fearest the countenance of an angry Man ; what answer wilt thou make to God who knoweth all thy wickedness ! Why dost thou not provide for thy self against that great day of judgment , when no Man can excuse or answer for another , but every one shall have enough to answer for himself ? Now are thy pains profitable , thy tears acceptable , thy groans audible , thy grief pacifieth God , and purgeth thy soul. 2. The patient Man hath a great and wholesome purgatory , who though he receive injuries , yet grieveth more for the malice of another , than for his own wrong ; who prayeth willingly for his adversaries , and from his heart forgiveth their offences ; he delayeth not to ask forgiveness of whomsoever he hath offended ; he is sooner moved to compassion than to anger ; he often offereth an holy violence to himself , and laboreth to bring the body wholly into subjection to the spirit . It is better to purge out our sins , and cut off our vices here , than to keep them to be punished hereafter . Verily we do but deceive our selves through an inordinate love of the flesh . 3. What is it that that infernal fire feeds upon , but thy sins ? The more thou sparest thy self now and followest the flesh , so much the more hereafter shall be thy punishment , and thou storest up greater fewel for that flame . In what thing a Man hath sinned , in the same shall he be the more grievously punished . There shall the slothful be pricked forward with burning goads , and the gluttons be tormented with great hunger and thirst . There shall the luxurious and lovers of pleasures be bathed in burning pitch and stinking brimstone , and the envious like mad Dogs shall howl for very grief . 4. There is no sin but shall have its proper torment . There the proud shall be filled with all confusion ; the covetous shall be pinched with miserable penury ; one hour of pain there shall be more bitter than a Thousand years of the sharpest pennance here ! There is no quiet , no comfort for the damned there ; yet here we have some intermission of our labors , and enjoy the comfort of our friends . Be now sollicitous and sorrowful because of thy sins , that at the day of judgment thou mayest be secure with the company of blessed souls . For then shall the righteous with great boldness stand against such as have vexed and oppressed them ; then shall he stand to judg Men , who doth now humbly submit himself to the censures of Men. Then shall the poor and humble have great confidence , but the proud Man shall be compassed with fear on every side . 5. Then will it appear that he was wise in this world , who had learned for Christ to be a fool and despised . Then shall every affliction patiently undergone delight us , when the mouth of iniquity shall be stopped up . Then shall the devout rejoyce , and the profane shall mourn . Then shall he more rejoyce that hath beat down his own flesh , than he that hath abounded in all pleasure and delight . Then shall the poor attire shine gloriously , and the precious robes seem vile and contemptible . Then shall be more commended the poor cottage , than the gilded palace . Then will constant patience more avail us , than all earthly power . Then simple obedience shall be preferred before all worldly wisdom . 6. Then shall a good and clear conscience more rejoyce a Man than the profound learning of Philosophy . Then shall the contempt of riches weigh more than all the worldings treasure . Then wilt thou be more comforted that thou hast prayed devoutly , than that thou hast fared daintily . Then wilt thou be more glad thou hast kept silence , than that thou hast talked much . Then will good works avail more than many goodly words . Then a strict life and severe repentance will be more pleasing than all earthly delights . Accustome thy self now to suffer a little , that thou mayest then be delivered from more grievous pains . Prove first here what thou canst endure hereafter . If now thou canst endure so little , how wilt thou then be able to endure perpetual torments ? If now a little suffering make thee so impatient , what will hell fire do hereafter ? Assure thy self thou canst not have two Paradises , it is impossible to enjoy delights in this world , and after that to reign with Christ. 7. Suppose thou hast hitherto lived always in honors and delights , what would all this avail thee if thou wert to die at this instant ? All therefore is vanity , but to love God and serve him only . For he that loveth God with all his heart , is neither afraid of death nor punishment , nor of judgement , nor of hell ; for perfect love gives secure access to God. But he that takes delight in sin , what marvel is it if he be afraid , both of death and judgment ? Yet it is good , although love be not yet of force to withhold thee from sin , that at least the fear of hell should restrain thee . But he that layeth aside the fear of God , can never continue long in good estate , but falleth quickly into the snares of the Devil . CHAP. XXV . Of the zealous amendment of our whole life . BE watchful and diligent in the service of God ; and often bethink thy self wherefore thou camest hither , and why thou hast left the world . Was it not that thou mightest live to God , and become a spiritual Man ? Be fervent then to come forward , for shortly thou shalt receive a reward of thy Labors ; there shall not be then any fear of sorrow in thy coasts . Labor but now a little , and thou shalt find great rest , yea perpetual joy to thy soul. If thou continuest faithful and fervent in doing good , no doubt but God will be faithful and liberal in rewarding thee . Thou oughtest to have a good hope for getting the victory ; but thou must not be secure lest thou wax either negligent or proud . 2. When one that was in great anxiety of mind , often wavering between fear and hope , did once , being oppressed with grief , humbly prostrate himself in a Church in prayer , and said within himself , O , if I knew that I should yet persevere ! he presently heard within him an answer from God , which said , What if thou didst know it , what wouldest thou do ? Do now what thou wouldest do then , and thou shalt be secure . And being herewith comforted and strengthened , he committed himself wholly to the will of God , and that noysome anxiety ceased ; neither had he any mind to search curiously any further , to know what should befal him ; but rather labored to understand what was the perfect and acceptable will of God for the beginning and accomplishing of every good work . 3. Hope in the Lord , and do good , saith the Prophet , and inhabit the land , and thou shalt be fed in the riches thereof . One thing there is that draweth many back from a spiritual progress , and the diligent amendment of their lives ; viz. The horror of the difficulty , or the labor of the combat . But they above others improve most in virtue , that endeavor most to overcome those things which are grievous and contrary unto them . For there a Man improveth more and obtaineth greater grace , where he more overcometh himself and mortifieth himself in spirit . 4. But all Men have not alike , to overcome and mortifie ; yet he that is zealous and diligent , though he have more passions , shall profit more in virtue , than another that is of a more temperate disposition , if he be less fervent in the pursuit of virtue . Two things especially much further our amendment , to wit , to withdraw our selves violently from that to which nature is viciously inclined , and to labor earnestly for that virtue which we most want . Be careful also to avoid with great diligence those things in thy self , which do commonly displease thee in others . 5. Gather some profit to thy soul wheresoever thou be ; so as if thou seest or hearest of any good examples , stir up thy self to the imitation thereof . But if thou seest any thing worthy of reproof , beware thou do not the same . And if at any time thou hast done it , labor quickly to amend it . As thine eye observeth others , so art thou also noted again by others . O how sweet and pleasant a thing it is , to see the Servants of Christ fervent and devout , endued with virtuous and decent manners ! And on the contrary , How pitiful and grievous a thing it is , to see them that live in a dissolute and disordered sort , not applying themselves to that for which they are called ! O how hurtful a thing it is , to neglect the good purposes of their vocation , and to busie themselves in that which is not committed to their care ! 6. Be mindful of the profession thou hast made , and have always before the eyes of thy soul the remembrance of thy Saviour crucified . Thou hast good cause to be ashamed looking upon the life of Jesus Christ , seeing thou hast as yet no more endeavored to conform thy self unto him , though thou hast walked a long time in the way of God. A religious person that exerciseth himself seriously , and devoutly in the most holy life and passion of our Lord , shall there abundantly find whatsoever is necessary and profitable for him ; neither shall he need to seek any better thing , out of Jesus . O , if Jesus crucified would come into our hearts , how quickly and fully should we be instructed in all truth ? 7. A fervent religious person taketh and beareth all well that is commanded him ; but he that is negligent and cold , hath tribulation upon tribulation , and on all sides is afflicted ; for he is void of inward consolation , and is forbidden to seek eternal comforts . A religious person that liveth not according to discipline , lies open to great mischief to the ruine of his soul. He that seeketh liberty and ease , shall ever live in disquiet ; for one thing or other will displease him . 8. O that we had nothing elso to do , but always with our mouth , and whole heart to praise our Lord God! O that thou mightest never have need to eat , nor drink , nor sleep ; but mightest always praise God , and only employ thy self in spiritual exercises ; thou shouldest then be much more happy than now thou art , when for so many necessities thou art constrained to serve thy body . Would God these necessities were not at all , but only the spiritual refections of the soul , which , alas , we taste of too seldom . 9. When a Man cometh to that estate , rhat he seeketh not his comfort from any creature , then doth he begin perfectly to relish God. Then shall he be contented with whatsoever doth befal him in this world . Then shall he neither rejoyce in great matters , nor be sorrowful for small ; but entirely and confidently commit himself to God , who shall be unto him all in all ; to whom , nothing doth perish , nor die , but all things do live unto him , and serve him at a beck without delay . 10. Remember always thy end , and how that time lost never returns . Without care and diligence thou shalt never get virtue . If thou beginnest to wax cold , it will be evil with thee ; but if thou give thy self to fervor of spirit , thou shalt find much peace , and feel less labor , through the assistance of Gods grace , and love of virtue . The fervent and diligent Man is prepared for all things . It is harder to resist vices and passions , than to toil in bodily labors . He that avoideth not small faults , by little and little falleth into greater . Thou wilt always rejoyce in the evening , if thou spend the day profitably . Be watchful over thy self , stir up thy self , warn thy self , and whatsoever becomes of others neglect not thy self . The more holy violence thou usest against thy self , the more shall be thy spiritual profiting . Amen . THE SECOND BOOK . CHAP. I. Of the inward Life . THE Kingdom of God is within you , saith the Lord. Turn thee with thy whole heart unto the Lord , and forsake this wretched World , and thy Soul shall find rest . Learn to despise exteriour things , and to give thy self to the interior , and thou shalt perceive the Kingdom of God to come into thee . For the Kingdom of God is peace , and joy in the Holy Ghost , which is not given to the wicked . Christ will come into thee , and shew thee his consolations , if thou prepare for him a worthy mansion within thee . All his glory and beauty is within , and there he pleaseth himself . The inward man he often visits ; and hath with him sweet discourses , pleasant solace , much peace , wonderful familiarity . 2. O faithful Soul , make ready thy heart for this Bridegroom , that he may vouchsafe to come unto thee , and dwell within thee . For he saith , If any love me , he will keep my words , and we will come unto him , and will make our abode with him . Give therefore admittance unto Christ , and deny entrance to all others . When thou hast Christ , thou art Rich , and he will suffice thee . He will be thy faithful and provident helper in all things , so as thou shalt not need to trust in men . For men are soon changed , and quickly fail , but Christ remaineth for ever , and standeth firmly unto the end . 3. There is little trust to be put in frail and mortal man , though he be profitable and dear unto thee : neither oughtest thou much to be grieved , if sometimes he cross and contradict thee . They that to day take thy part , to morrow may be against thee , and so on the contrary , they often turn like unto the wind . Put all thy trust in God , let him be thy fear , and thy love : He will answer for thee , and do in all things what is best . Thou hast not here an abiding City ; and wheresoever thou be , thou art a stranger and pilgrim : Neither shalt thou ever have rest , unless thou be most inwardly united unto Christ. 4. Why dost thou here gaze about , since this is not the place of thy rest ? In Heaven ought to be thy dwelling , and all Earthly things are to be lookt upon as it were by the way . All things pass away , and thou together with them . Beware thou cleave not unto them , lest thou be entangled , and so dost perish . Let thy thought be on the Highest , and thy prayer directed unto Christ without ceasing . If thou canst not contemplate high and heavenly things , rest thy self in the passion of Christ , and dwell willingly in his Holy wounds . For if thou fly devoutly unto the wounds and precious marks of the Lord Jesus , thou shalt feel great comfort in tribulation : Neither wilt thou much care for being despised of men , and wilt easily bear words of detraction . 5. Christ was also in the World despised of men , and in greatest necessity ; forsaken by his acquaintance and Friends in the midst of slanders . Christ would suffer and be despised ; and darest thou complain of any ? Christ had Adversaries and Backbiters ; and wilt thou have all men thy Friends and Benefactors ? For what shall thy patience be crowned , if no adversity happen unto thee ? If thou wilt suffer no adversity , how wilt thou be the Friend of Christ ? Suffer with Christ and for Christ , if thou desire to Reign with Christ. 6. If thou hadst but once perfectly entred into the secrets of Jesus , and tasted a little of his ardent affection ; then wouldst thou not weigh thine own commodity or discommodity , but wouldst rather rejoyce at slanders , when they should chance to be cast upon thee : For the love of Jesus maketh a man to despise himself . A lover of Jesus and of the Truth , and a true inward Christian , and one free from inordinate affections , can freely turn himself unto God , and lift himself above himself in Spirit , and with the greatest enjoyment of his Soul rest in God. 7. He that judgeth of all things as they are , and not as they are said and esteemed to be , is truly wise , and taught rather by God than men . He that can live inwardly , and make small reckoning of outward things , neither requireth places , nor attendeth times , for performing of Religious exercises . A Spiritual man quickly recollecteth himself because he never poureth out himself wholly to outward things . He is not hindred by outward labor or business , which may be necessary for the time : But as things fall out , so he frameth himself unto them . He that hath well ordered and disposed all things within , careth not for the strange and perverse carriages of men . So much is a man hindred and distracted , by how much he draweth external matters unto himself . 8. If all went well with thee , and if thou wert all purged , all things would fall out to thy good and advantage . But many things displease and often trouble thee , because thou art not yet perfectly dead unto thy self , nor separated from all earthly things . Nothing so defileth and intangleth the heart of man , as the impure love to Creatures . If thou refuse outward comfort , thou wilt be able to contemplate the things of Heaven , and often receive internal joy . CHAP. II. Of humble submission . REspect not much who is with thee , or who is against thee : But endeavor and take care that God may be with thee in every thing thou doest . Have a good Conscience , and God will defend thee . For whom God will help , no malice of man can hurt . If thou canst hold thy peace and suffer , without doubt thou shalt see that our Lord will help thee . He knoweth the time and manner how to deliver thee , and therefore thou oughtest to resign thy self unto him . It belongs to God to help , and to deliver from all shame . Oftentimes it is very profitable for the keeping us more humble , that others know and reprehend our faults . 2. When a man humbleth himself for his faults , then he easily pacifieth others , and quickly satisfieth those that are offended with him . God protecteth and delivereth the humble ; he loveth and comforteth the humble , unto the humble man he enclineth himself ; unto the humble he giveth great Grace ; and after his humiliation he raiseth him unto Glory . Unto the humble he revealeth his secrets , and sweetly draweth and inviteth him unto himself . The humble person though he suffer shame , is yet in peace ; for that he resteth in God , and not in the World. Do not think that thou hast profited any thing , unless thou esteem thy self inferior to all . CHAP. III. Of a good and peaceable Man. FIrst , keep thy self in peace , and then mayst thou pacifie others . A peaceable man doth more good than he that is well Learned . A passionate man turneth even good into evil , and easily believeth the worst . A good peaceable man turneth all things into good . He that is well in peace , is not suspicious of any . But he that is discontented and troubled , is tossed with divers suspicions : He is neither quiet himself , nor suffereth others to be quiet . He often speaketh that which he ought not to speak ; and omitteth that which were more expedient for him to do . He considereth what others are bound to do , and neglecteth that which he is bound to himself . First therefore have a careful zeal over thy self , and then thou mayst justly shew thy self zealous also of thy neighbors good . 2. Thou knowest well how to excuse and colour thine own deeds , and thou wilt not receive the excuses of others . It were more meet that thou didst accuse thy self , and excusest thy Brother . If thou wilt be born withal , bear also with another . Behold how far off thou art yet from true charity and humility , which knoweth not how to be angry with any , or to be moved with indignation , but only against himself . It is no great matter to converse with the good , and those that are of a gentle disposition ; for that is naturally pleasing to all , and every one willingly enjoyeth peace , and loveth those best that agree with him . But to be able to live peaceably with unquiet , and perverse men , or with the disorderly , or such as contradict us , is a great grace , and a very commendable and manly deed . 3. Some there are that keep themselves in peace , and are in peace also with others . And there are some that neither are in peace themselves , nor suffer others to be in peace . Some there are who are troublesome to others , but always more troublesome to themselves . And others there are that keep themselves in peace , and labor to bring others unto peace . Our whole peace in this miserable life consisteth rather in humble suffering , than in not feeling adversities . He that can best tell how to suffer , will best keep himself in peace . He is a conqueror of himself , a Lord of the world a friend of Christ , and heir of Heaven . CHAP. IV. Of a pure mind , and upright intention . WIth Two wings , Man is lifted up from earthly vanities , that is , with simplicity and purity . Simplicity ought to be in our intention : Purity in our affection . Simplicity doth intend God ; Purity doth apprehend and take him . No good action will hinder thee , if thou be inwardly free from all inordinate affection . If thou intend and seek nothing else but the will of God and the good of thy neighbor , thou shalt enjoy internal liberty . If thy heart were sincere and upright , then every creature would be unto thee a looking glass of life , and a book of holy doctrine . There is no creature so little and abject that representeth not the goodness of God. 2. If thou wert inwardly good and pure , then thou wouldest be well able to see and understand all things without any impediment . A pure heart penetrateth Heaven and Hell. Such as every one is inwardly , so he judgeth outwardly . If there be joy in the world , surely a Man of a pure heart possesseth it . And if there be any where tribulation and affliction , an evil conscience best feels it . As Iron put into the fire loseth its rust , and becometh all bright like fire , so he that wholly turneth himself unto God , is purged from all fulness and slothfulness , and is changed into a new Man. 3. When one beginneth to wax cold , then he is afraid of a small labor , and willingly receiveth external comfort . But when he once beginneth to overcome himself perfectly , and to walk manfully in the way of God ; then he esteemeth those things to be light , which before seemed grievous unto him . CHAP. V Of the consideration of ones self . WE cannot trust much to our selves , for that grace oftentimes and understanding is wanting . There is but little light in us , and that which we have we quickly lose by our negligence , and oftentimes we do not perceive our own inward blindness . We often do evil , and excuse it worse . We are sometimes moved with passion , and we think it to be Zeal . We reprehend small things in others , and pass over greater matters in our selves . We quickly feel and weigh what we suffer at the hands of others ; but we mind not what others suffer from us . He that doth well and rightly considers his own works , will find little cause to judg hardly of another . 2. The inward Christian preferreth the care of himself before all other cares . And he that diligently attendeth unto himself , doth seldom speak much of others . Thou wilt never be so inwardly religious , unless thou pass over other Mens matters with silence , and look especially to thy self . If thou attend wholly unto God and thy self , thou wilt be little moved with whatsoever thou seest abroad . Where art thou , when thou art not with thy self ? And when thou hast run over all , what hast thou then profited , if thou hast neglected thy self ? If thou desirest peace of mind and true union , thou must put all things behind thee , and look only upon thy self . 3. Thou shalt therefore profit much , if thou keep thy self free from all temporal cares . Thou shalt greatly decrease , if thou esteem any thing of this world . Let nothing be greater unto thee , nothing acceptable , but only God himself , or that which is of God. Esteem all comfort vain which thou receivest from any creature . A soul that loveth God , despiseth all things that be inferior unto God. God alone is everlasting , and of infinite greatness , filling all creatures ; the souls solace , and the true joy of the heart . CHAP. VI. Of the joy of a good conscience . THe glory of a good Man , is the testimony of a good conscience . Have a good conscience , and thou shalt ever have joy . A good conscience is able to bear very much , and is very chearful in adversities . An evil conscience is always fearful and unquiet . Thou shalt rest sweetly , if thy heart do not reprehend thee . Do thou never rejoyce , but when thou hast done well . Sinners have never true mirth , nor feel inward peace ; because there is no peace to the wicked , saith the Lord. And if they should say , We are in peace , no evil shall fall upon us , and who shall dare to hurt us ? Believe them not ; for upon a sudden will arise the wrath of God , and their deeds shall be brought to nought , and their thoughts shall perish . 2. To glory in tribulation is no hard thing for him that loveth ; for to glory so , is to glory in the Cross of our Lord. That glory is short , which is given and received from Men. Sorrow always accompanieth the glory of the world . The glory of the good is in their consciences , and not in the tongues of Men. The gladness of the just is of God , and in God ; and their joy is of the truth . He that desireth true and everlasting glory , careth not for that which passeth away with time . And he that seeketh temporal glory , or contemneth it not from his heart ; sheweth himself but little to esteem of the glory of Heaven . He enjoyeth great tranquility and peace of mind , that careth neither for the praises , nor dispraises of Men. 3. He will easily be content and pacified , whose conscience is pure . He is not the more holy , though thou commend him ; nor the more abject , though thou dispraise him . What thou art , that thou art ; neither canst thou be said to be greater , than what thou art in the sight of God. If thou consider what thou art within thee , thou wilt not care what Men say of thee . Man seeth in the face , but God looketh into the heart . Man considereth the deeds , but God weigheth the intention . To do always well , and to esteem little of himself , is a sign of an humble soul. To refuse to be comforted by any creature , is a sign of great purity , and inward confidence . 4 , He that seeketh to witness for himself from without , doth shew that he hath wholly committed himself unto God. For not he that commendeth himself , the same is approved ( saith blessed Paul ) but whom God commendeth . To walk inwardly with God , and not to be possessed with any outward affection , is the state of a spiritual Man. CHAP. VII . Of the love of Iesus above all things . BLessed is he that understandeth what it is to love Jesus , and to despise himself for Jesus . Thou oughtest to leave thy beloved , for thy beloved ; for that Jesus will be beloved alone above all things . The love of things created is deceitful and unconstant ; the love of Jesus is faithful and constant . He that cleaveth unto creatures , shall fall with that which is subject to fall ; He that embraceth Jesus , shall stand firmly for ever . Love him , and keep him for thy friend , who when all go away , will not forsake thee , nor suffer thee to perish in the end . Thou must once be left of all , whether thou wilt or no. 2. Keep close to Jesus both in life and death , and commit thy self unto his trust , who , when all fail , can alone help thee . Thy beloved is of that nature , that he will not admit of a corrival ; but will have thy heart alone , and sit like a King in his own throne . If thou couldest purge thy self perfectly of all creatures , Jesus would willingly dwell with thee . Whatsoever thou reposest in Men , out of Jesus , is all no better than lost . Trust not nor rely upon a reed full of wind ; for that all flesh is grass , and all the glory thereof shall wither away as the flower of the field . 3. Thou shalt quickly be deceived , if thou look only to the outward shew of Men. And if in them thou seekest thy comfort and profit , thou shalt often feel loss . If thou seekest Jesus in all things , thou shalt surely find Jesus . But if thou seekest thy self , thou shalt also find thy self , but to thine own harm . For Man doth more hurt himself if he seek not Jesus , than the whole world and all his adversaries could annoy him . CHAP. VIII . Of familiar conversation with Iesus . WHen Jesus is present , all is well , and nothing seemeth difficult ; but when Jesus is absent , every thing is hard . When Jesus speaketh not inwardly unto us , our comfort is nothing worth ; but if Jesus speak but one word , we feel much consolation . Did not Mary presently rise from the place where she wept , when Martha said unto her , The Master is come , and calleth for thee ? Happy is the hour when Jesus calleth from tears to spiritual Joy. How dry and hard art thou without Jesus ! How foolish and vain , if thou desire any thing out of Jesus ! Is not this a greater loss , than if thou shouldest lose the whole world ? 2. What can the world profit thee without Jesus ? To be without Jesus is a grievous Hell ; and to be with Jesus is a sweet Paradise . If Jesus be with thee , no enemy can hurt thee . He that findeth Jesus , findeth a good treasure , yea a good above all goods : And he that loseth Jesus , loseth too much , and more than the whole world . He is most poor that liveth without Jesus ; and he is most rich that is well with Jesus . 3. It is a piece of great skill to know how to converse with Jesus , and great wisdom to know how to keep Jesus . Be humble and peaceable , and Jesus will be with thee . Be devout and quiet , and Jesus will stay with thee . Thou mayest soon drive away Jesus and lose his grace , if thou turn aside to outward things . And if thou shouldest drive him from thee , and lose him , unto whom wilt thou flie , and what friends wilt thou then seek ? Without a friend thou canst not well live ; and if Jesus be not above all a friend unto thee , thou shalt be too sorrowful and desolate . Thou doest therefore foolishly , if thou doest trust or rejoyce in any other . It is better for thee to have all the world against thee , than Jesus offended with thee . Amongst all things therefore that be dear unto thee , let Jesus alone be thy chiefest beloved . 4. Love all for Jesus , but Jesus for himself . Jesus Christ alone is singularly to be beloved ; who alone is found to be good and faithful above all friends . For him , and in him , let as well friends as foes be dear unto thee , and all these are to be prayed for , that all may know and love him . Never desire to be singularly commended or beloved , for that appertaineth only unto God , who hath none like unto himself . Neither do thou desire that the heart of any should be set on thee , nor do thou set thy heart on the love of any ; but let Jesus be in thee , and in every good Man 5. Be pure and free within , and intangle not thy heart with any creature . Thou oughtest to be as it were naked , and to carry a pure heart to God , if thou wouldest be free to consider and see how sweet the Lord is . And truly , unless thou be prevented and drawn by his grace , thou shalt never attain to that happiness to forsake and cast off all , that thou alone mayest be united to him alone . For when the grace of God cometh unto a Man , then he is made able for all things . And when it goeth away , he is poor and weak , and as it were left only unto the lash and scourge of every adversary . In this thou oughtest not to be dejected , nor despair ; but to resign thy self with all indifferency unto the will of God , and to bear all things that befal thee for the glory of Christ ; for after winter followeth summer , after night cometh day , and after a tempest , fair weather . CHAP. IX . Of the want of all comfort . IT is no hard matter to despise humane comfort , when we have divine . It is much and very much , to be able to want both humane and divine comfort ; and for the Glory of God , to be willing to endure desolation of heart ; and to seek himself in nothing , nor to regard his own merit . What great matter is it , if thou be chearful and devout at the coming of grace ? This hour is wished for of all Men. He rideth easily enough whom the grace of God carrieth . And what marvel if he feel not his burden , who is born up by the Almighty , and led by the soveraign guide ? 2. We are always willing to have something for our comfort ; and a Man doth hardly put off and forsake himself . The holy martyr St. Laurence overcame the world with his Prelates because he despised whatsoever seemed delightsom in the world , and for the love of Christ patiently suffered Sixtus to be taken from him , whom he most dearly loved . He overcame therefore the love of Man by the love of the Creator ; and he rather chose the divine good pleasure , than humane comfort . See thou also learn to forsake some necessary thing , and a beloved friend , for the love of God. Be not grieved when thou art forsaken by a friend , knowing that we all at length must be separated one from another . 3. A Man must fight long , and mightily with himself , before he get the full victory over himself , and be able to draw his whole heart in to God. When a Man trusteth in himself , he easily slideth unto humane comforts , but a true lover of Christ , and a diligent follower of virtue , betakes not himself to humane comforts , nor seeketh such sensible sweetnesses , but rather hard exercises , and to sustain great labors for Christ. 4. When therefore spiritual comfort is given thee from God , receive it thankfully ; but know that it is the gift of God , not any desert of thine . Be not puffed up , joy not too much , neither do thou presume vainly ; but be rather the more humble for that gift , and more wary and sollicitous in all thine actions ; for that hour will pass away , and temptation will succeed . When consolation is taken from thee , despair not presently ; but with humility and patience wait for the Heavenly visitation ; for God is able again to give thee greater consolation . This is not new nor strange unto them that have experience in the way of God ; for the great Saints and ancient prophets had oftentimes experience of such kind of vicissitudes . 5. For which cause one under the enjoyment of divine favor , said , I said in my prosperity , I shall never be moved . But in the want of this , he addeth what he found in himself ; saying , thou turn'dst thy face from me , and I became troubled . Yet doth he not despair in the midst of these changes , but more earnestly prayeth unto the Lord , and saith , Unto thee , O Lord , will I cry , and I will pray unto my God. Lastly , he receiveth the fruit of his prayer , and witnesseth that he was heard , saying , The Lord hath heard me , and taken pity on me ; the Lord is become my helper . But wherein ? Thou hast turned , saith he , my sorrow into joy , and thou hast compassed me about with gladness . If great Saints have been so dealt withal , we that are weak and poor ought not to despair , if we be sometimes fervent and sometimes cold ; for the Spirit cometh and goeth , according to the good pleasure of his will. For which cause blessed Job saith , Thou visitest him early in the morning , and suddenly thou provest him . 6. Whereupon therefore can I hope , or wherein ought I to trust , but in the great mercy of God alone , and in the only hope of heavenly grace ? For whether I enjoy the presence of good Men , or religious brethren , or faithful friends , or holy Books , or excellent treatises , or sweet songs and hymns , all these help little , and have little savor , when grace forsaketh me , and I remain left in mine own poverty . At such time there is no better remedy thàn patience , and the ordering of my self according to the will of God. 7. I never found any so religious and devout , that hath not had sometimes a withdrawing of grace , or felt not some decrease of zeal . There was never Saint so highly rapt , and illuminated who first or last was not tempted . For he is not worthy of the high contemplation of God , who hath not been exercised with some tribulation for Gods sake . For temptation going before , is wont to be a sign of ensuing comfort . And unto those that are proved by temptations , heavenly comfort is promised . He that shall overcome , saith he , I will give him to eat of the Tree of life . 8. But divine comfort is given , that a Man may be stronger to bear adversities . There followeth also temptation , lest he should wax proud of any good . The Devil sleepeth not , neither is the flesh as yet dead ; therefore cease not to prepare thy self to the battel ; For on thy right hand and on thy left are enemies that never rest . CHAP. X. Of thankfulness for the grace of God. WHy seekest thou rest , since thou art born to labor ? Dispose thy self to patience rather than to comfort , and to the bearing of the Cross , rather than to gladness . What secular person is there that would not willingly receive spiritual joy and comfort , if he could always have it ? For spiritual comforts exceed all the delights of the world , and pleasures of the flesh . All worldly delights are either vain or unclean ; but spiritual delights are only pleasant and honest , sprung from virtue , and infused by God into pure minds . But no Man can always enjoy these divine comforts according to his desire ; for the time of temptation is not long away . 2. False freedom of mind , and great trust of our selves is very contrary to heavenly visitations . God doth well in giving the grace of comfort ; but Man doth evil in not returning all again unto God with thanksgiving . And therefore the gifts of grace cannot flow in us , because we are not thankful to the giver , and return them not wholly to the head-fountain . For grace ever attendeth him that is thankful ; and from the proud shall be taken that which is wont to be given to the humble . 3. I desire not that consolation that taketh from me compunction ; nor do I affect that contemplation which leadeth to haughtiness of mind . For all that is high , is not holy ; nor all that is sweet , good ; nor every desire , pure ; nor every thing that is dear unto us , is grateful to God. I do willingly accept of that Grace , whereby I may ever become more humble and affected with an holy fear , and be made more ready to forsake my self . He that is taught by the gift of grace , and school'd by the scourge of the withdrawing thereof , will not dare to attribute any good to himself , but will rather acknowledg himself poor and naked . Give unto God that which is Gods , and ascribe unto thy self that which is thine own ; that is , give thanks to God for his grace ; and acknowledg that nothing is to be attributed to thee , but only sin and the punishment due thereunto . 4. Set thy self always in the lowest place and the highest shall be given thee ; for the highest consist not without the lowest . The chiefest Saints before God , are the least in their own judgments ; and how much the more glorious , so much the humbler within themselves . Those that are full of truth and Heavenly glory , are not desirous of vain glory . Those that are firmly setled and grounded in God , can no way be proud . And they that ascribe all unto God , what good soever they have received , seek not glory one of another , but would have that glory which is from God alone ; and desire above all things to praise God in himself , and in all the Saints , and always tend unto the same . 5. Be therefore thankful for the least gift , so shalt thou be meet to receive greater . Let the least be unto thee also as the greatest , and the most contemptible as an especial gift . If thou consider the worth of the giver , no gift will seem little , or of too mean esteem . For it is not little that is given by the most high God. Yea , if he should give punishment and stripes , it ought to be grateful ; for that he doth it always for our welfare , whatsoever he permitteth to happen unto us . He that desireth to keep the grace of God , let him be thankful for the grace given , and patient for the taking away thereof . Let him pray that it may return . Let him be wary and humble ; lest he lose it . CHAP. XI . How few the lovers of the Cross of Christ are . JEsus hath now many lovers of his Heavenly Kingdom , but few bearers of his Cross. He hath many desirous of comfort , but few of tribulation . He findeth many companions of his table , but few of his abstinence . All desire to rejoyce with him , few will suffer any thing for him , or with him . Many follow Jesus unto the breaking of Bread ; but few to the drinking of the Cup of his passion . Many reverence his miracles , few follow the ignominy of his Cross. Many love Jesus as long as adversities happen not . Many praise and bless him , as long as they receive any comforts from him . But if Jesus hide himself , and leave them but a while ; they fall either into complaint , or into too much dejection of mind . 2. But they that love Jesus for Jesus , and not for some comfort of their own , bless him in all tribulation and anguish of heart , as well as in the greatest comfort . And although he should never give them comfort , they notwithstanding , would ever praise him , and always give him thanks . 3. O how powerful is the pure love of Jesus , which is mixed with no self-love , nor proper interest ! Are not all those to be called hirelings , that ever seek comforts ? Do they not shew themselves to be rather lovers of themselves than of Christ , that always think of their own commodity and gain ? Where may one be found that will serve God freely ? 4. It is hard to find any one so spiritual that is stript of the love of all earthly things . For where is any one to be found that is indeed poor in spirit , and free from all affection of creatures ? He 's a Jewel of such price as is scarce to be met with in these parts . If a Man should give all his wealth , yet is it nothing . And if he should outwardly express great repentance , yet it is little . And if he should attain to all knowledg , he is yet afar off . And if he should be of great virtue , and very fervent devotion , yet there is much wanting ; to wit , one thing , which is most necessary for him . What is that ? that leaving all , he forsake himself , and go wholly from himself , and retain nothing of self-love ; And when he hath done all that he knoweth to be done , let him think that he hath done nothing . 5. Let him not weigh that much which might be much esteemed ; but according to truth let him affirm himself to be an unprofitable servant , as our Saviour hath said , when you shall have done all things that are commanded you , say , we are unprofitable servants . Then may he be truly poor and naked in spirit , and say with the Prophet , I am alone and poor ; yet no man richer , no Man more powerful , no Man more free than he that can leave himself and all things , and set himself in the lowest place . CHAP. XII . Of the high way of the holy Cross. UNto many this speech seemeth hard , Deny thy self , take up thy Cross , and follow Iesus . But it will be much harder to hear that last word . Depart from me ye cursed into everlasting fire . For they that now willingly hear and follow the word of the Cross , shall not then fear to hear the sentence of everlasting damnation . This sign of the Cross shall be in Heaven ; when our Lord shall come to judgment . Then all the servants of the Cross , who in their life-time conformed themselves unto Christ crucified , shall draw near unto Christ the Judg with great confidence . 2. Why therefore fearest thou to take up the Cross which leadeth thee to a Kingdom ? In the Cross is salvation , in the Cross is life , in the Cross is protection against our enemies , in the Cross is infusion of Heavenly sweetness , in the Cross is strength of mind , in the Cross is joy of spirit , in the Cross is the height of virtue , in the Cross is the perfection of sanctity . There is no salvation of the soul , nor hope of everlasting life but in the Cross. Take up therefore thy Cross and follow Jesus , and thou shalt go into life everlasting . He is gone before , bearing his Cross , and is dead for thee on the Cross ; that thou mayest also bear thy Cross and desire to die on the Cross with him . For if thou diest with him , thou shalt also live with him . And if thou be his companion in pain , thou shalt be partaker ith him also in glory . 3. Behold in the Cross all doth consist and all lyeth in our dying upon it ; for there is no other way unto life , and unto true inward peace , but the way of the Holy Cross , and of daily mortification . Go where thou wilt , seek whatsoever thou wilt , thou shalt not find a higher way above , nor a safer way below , than the way of the Holy Cross. Dispose and order all things according to thy will and judgment ; yet thou shalt ever find , that of necessity thou must suffer somewhat either willingly or against thy will , and so thou shalt ever find the Cross. For either thou shalt feel pain in thy body , or in thy soul thou shalt suffer tribulation of spirit . 4. Sometimes thou shalt be forsaken of God , sometimes thou shalt be troubled by thy neighbors ; and which is more , oftentimes thou shalt be irksome to thy self ; neither canst thou be delivered or eased by any remedy or comfort ; but so long as pleaseth God , thou oughtest to bear it . For God will have thee learn to suffer tribulation without comfort ; and that thou subject thy self wholly to him , and become more humble by tribulation . No Man hath so cordial a feeling of the passion of Christ , as he who hath suffered the like himself . The Cross therefore is always ready , and every where waits for thee . Thou canst not escape it whithersoever thou runnest ; for wheresoever thou goest , thou carriest thy self with thee , and shalt ever find thy self ; both above and below , without and within , which way soever thou dost turn thee , every where thou shalt find the Cross ; and every where of necessity thou must have patience , if thou wilt have inward peace , and enjoy an everlasting Crown . 5. If thou bear the Cross willingly , it will bear thee , and lead thee to thy desired end , to wit , where there shall be an end of suffering , though here there shall not . If thou bear it unwillingly , thou makest for thy self a new burden , and encreasest thy load , and yet notwithstanding thou must bear it . If thou cast away one Cross , without doubt thou shalt find another , and that perhaps a more heavy one . 6. Thinkest thou to escape that which no Man could ever avoid ? Which of the Saints in the world was without crosses , and tribulation ? Verily Jesus Christ our Lord was never one hour without pain of suffering , so long as he lived , Christ ( saith he ) ought to suffer , and arise again from the dead , and so to enter into his glory , Luke 24. and how dost thou seek any other way than this high way which is the way of the Holy Cross ? 7. The whole life of Christ was a Cross and Martyrdom ; and dost thou seek rest and joy ? Thou art deceived , thou art deceived if thou seekest any other thing than to suffer tribulations ; for this whole mortal life is full of miseries , and environed on every side with Crosses . And how much the more one hath profited in spirit , so much the heavier crosses he oftentimes findeth , for the love he beareth to God increaseth the grief which he endureth for his banishment . 8. But yet this Man , though so many ways afflicted , is not without some refreshing comfort , for that he perceiveth much benefit to accrew unto him by the bearing of his Cross. For whilest he willingly putteth himself under it , all the burden of tribulation is turned into the confidence of divine comfort . And how much the more the flesh is wasted by affliction , so much the more is the spirit strengthened by inward grace . And sometimes he is so comforted with the desire of tribulation and adversity , for the love of conforming himself to the Cross of Christ , that he would not wish at any time to be without sorrow and tribulation ; because he believeth that so much the more acceptable he shall be unto God , how much the more , and more grievous things he can suffer for him . This is not the power of Man , but it is the grace of Christ , that can , and doth so much in frail flesh ; that what naturally it always abhorreth and flyeth , that by fervor of spirit , it encounters with delight . 9. It is not according to Mans inclination to bear the Cross , to chastise and subdue the body , to fly honors , to suffer contumelies with a willing heart , to despise himself and to wish to be despised , to bear all adversities and dammages , and to desire no prosperity in this world . If thou considerest thy self , thou shalt be able to perform no such matter of thy self . But if thou trustest in the Lord , strength shall be given thee from Heaven , and the world and flesh shall be made subject to thy command . Neither shalt thou fear thy enemy the Devil , if thou be armed with faith , and bearest the Cross of Christ. 10. Set therefore thy self , like a good and faithful servant of Christ to bear manfully the Cross of thy Lord , who was crucified for thee out of love . Prepare thy self to bear many adversities and divers kinds of troubles in this miserable life ; for so it will be with thee , wheresoever thou be , and so surely thou wilt find it , wheresoever thou hide thy self . So it must be , and there is no remedy or means to avoid tribulation and sorrow , but to bear them . Drink of the Cup of our Lord heartily , if thou wilt be his friend ; and desirest to have part with him . As for comforts , leave them to God ; let him do therein as shall best please him . Set thou thy self to suffer tribulations , and account them the greatest comforts ; for that the sufferings of this life are not worthy of the glory which is to come , although thou alone couldest suffer them all . 11. When thou shalt come to this estate , that tribulation shall seem sweet and savory unto thee for Christ ; then thou mayst think it is well with thee , for thou hast found a Paradise upon earth . As long as it is grievous to thee to suffer , and that thou desirest to fly it ; so long shalt thou be ill at ease ; and the tribulation thou flyest will follow thee every where . 12. If thou dost set thy self to that thou oughtest , to wit , to suffer , and to die to thy self , it will quickly be better with thee , and thou shalt find peace . Although thou shouldest have been rapt even unto the third Heaven with Paul , thou art not for this secured that thou shalt suffer no adversity . I ( saith Jesus ) will shew him how great things he must suffer for my name . It remaineth therefore , that thou suffer , if thou wilt love Jesus , and perpetually serve him . 13. O that thou wert worthy to suffer something for the name of Jesus ! how great glory would it be unto thee , what joy to all the Saints of God , how great edification also to thy neighbor ! For all do commend patience ; though few desire to suffer . With great reason thou oughtest to be willing to suffer a little for Christ ; since many suffer far greater things for the world . 14. Know for certain that thou oughtest to lead a dying life . And how much the more every one dyeth to himself , so much the more doth he begin to live to God. No Man is fit to attain unto Heavenly things , unless he submit himself to the bearing of adversities for Christ. Nothing is more grateful unto God , nothing more wholesome to thee in this world , than to suffer willingly for Christ. And if it were in thy choice , thou shouldest rather wish to suffer Adversities for Christ , than to enjoy the delight of many comforts ; because hereby thou shouldest be more like unto Christ , and more conformable to all the Saints . For our worthiness , and the proficiency of our spiritual estate consisteth not in many sweetnesses and comforts , but rather in suffering great afflictions and tribulation . 15. If there had been any better thing , and more profitable to the health of Man than suffering , surely Christ would have shewed it by word and example . But he plainly exhorteth all the Disciples that followed him , and all that desire to follow him , to the bearing of the Cross , and saith , If any will come after me , let him deny himself and take up his Cross , and follow me . So that when we have read and searched all , let this be the last conclusion , That by many tribulations we must enter into the Kingdom of God. THE THIRD BOOK . CHAP. 1. Of the inward Speech of Christ unto a Faithful Soul. I Will hear what the Lord God will speak in me . Blessed is the soul that heareth the Lord speaking in her , and receiveth from his mouth the word of comfort . Blessed are those ears that receive the sound of the divine voice , and listen not to the whisperings of the world . Blessed indeed are those ears that hearken not to the voice which soundeth outwardly , but unto the truth which teacheth inwardly . Blessed are the eyes that are shut to outward things , but open to those things that are internal . Blessed are they that enter into the inward things , and endeavor to prepare themselves more and more by daily exercises to the attaining of Heavenly secrets . Blessed be they that delight to converse with God , and rid themselves of all worldly impediments . 2. Consider these things , my soul , and shut up the door of thy sensual desires , that thou mayest hear what thy Lord God speaketh in thee . Thus saith thy beloved , I am thy safety , thy peace , and thy life ; Keep thy self with me , and thou shalt find peace . Leave all transitory things , and seek those that be everlasting . What are all temporal things , but deceiving snares ? And what do all creatures avail thee , if thou be forsaken by the Creator ? Forsake therefore all earthly things and labor to please thy Creator , and be Faithful unto him , that thou mayest attain unto the true happiness . CHAP. II. That truth speaketh inwardly without noise of words . CHristian . Speak Lord , for thy servant heareth : I am thy servant , grant me unsterstanding , that I may know thy testimonies . Incline my heart to the words of thy mouth . Let thy speech distil as the dew upon my soul. The Children of Israel in times past said unto Moses , Speak thou unto us , and we will hear thee : Let not the Lord speak unto us , lest we die . Not so Lord , not so , I beseech thee . But rather with the Prophet Samuel , I humbly and earnestly intreat , Speak Lord , for thy servant heareth . Let not Moses speak unto me , nor any of the prophets , but do thou rather speak , my Lord God , the inspirer and enlightner of all the Prophets ; for thou alone without them canst perfectly instruct me , but they without thee can profit nothing . 2. They indeed may sound forth words , but they cannot give spirit and life ; they speak marvellous well , but if thou be silent , they inflame not the heart . They may teach the letter , but thou openest the sense . They bring forth mysteries , but thou unlockest the meaning of sealed things . They declare thy commandments , but thou helpest to fulfil them . They shew the way , but thou givest strength to walk in it . They work only exteriorly , but thou instructest and enlightnest the heart . They water outwardly , but thou givest fruitfulness . They make a noise with words , but thou givest understanding to the hearing . 3. Let not therefore Moses speak unto me , but thou my Lord God , the everlasting Truth ; lest I die ; and prove unfruitful , if I be warned outwardly only , and not inflamed within ; lest the word heard and not fulfilled , known and not loved , believed and not observed , turn to my condemnation . Speak therefore Lord , for thy servant heareth , for thou hast the words of everlasting life . Speak unto me to the comfort of my soul , and to the amendment of my whole life , and to thy praise and glory , and everlasting honor . CHAP. III. That the words of God are to be heard with humility , and that many weigh them not . CHrist. Son , hear my words , words of greatest sweetness , excelling all the knowledg of the Philosophers and wise Men of this world . My words are spirit and life , not to be weighed by the understanding of Man. They are not to be drawn to vain liking , but to be heard with silence , and to be received with all humility and great affection . Christian. And I said , Blessed is the Man whom thou shalt instruct ; O Lord , and shalt teach thy law , that thou mayest give him rest from the evil days , and that he be not destroyed upon earth . 2. Christ. I ( saith our Lord ) have taught the Prophets from the beginning , and cease not in these days to speak to every one ; but many are hardned and deaf to my speech . The greater number do more willingly listen to the world , than to God ; and follow sooner the desires of their flesh , than the will of God. The world promiseth temporal and small things , and is served with great eagerness : I promise most high and eternal things , and the hearts of Men are nothing moved therewith . Who is he that serveth and obeyeth me with equal care to that with which the world and the Lords thereof are served ? Blush O Sidon , saith the Sea. And if thou ask the cause , hear wherefore : For a little Prebend a long journey is undertaken ; for everlasting life many will scarce once lift a foot from the ground . A thing of small value is sought after greedily ; for a penny sometimes there is foul contention ; sor a vain thing and sleight promise , Men cease not to toil day and night . 3. But alas for an unchangeable good , for an inestimable reward , for the highest honor and glory without end , they are loth to take the least pains . Blush therefore slothful and complaining Servant , that they are found to be more ready to distruction , than thou to life . They rejoyce more in vanity than thou in the truth . And yet they are sometimes frustrated of their hope ; but my promise deceiveth none , nor sendeth him away empty that trusteth in me . I will give that which I have promised , I will fulfil that which I have said ; but to him that remains faithful in my love to the end . I am the rewarder of all that are good , and do try my devout servants with strong trials . 4. Write my words in thy heart and think diligently of them ; for they will be very necessary in time of temptation . What thou understandest not when thou readest , thou shalt know in the day of visitation . I am wont to visit my elect two several ways , to wit , with temptation , and comfort . And I daily read two lessons unto them , one reprehending their vices , another exhorting them to the increase of virtues . He that hath my words and despiseth them , hath within himself that shall judg him at the last day . A prayer to implore the grace of devotion . 5. O Lord my God , thou art to me whatsoever is good . Who am I , that dare speak unto thee ? I am thy poorest servant and a most vile worm , much more poor and contemptible than I can or dare express . Remember yet O Lord , that I am nothing , and can do nothing . Thou alone art good , just , and holy ; thou canst do all things , thou doest all things , thou fillest all things , only the sinner thou sendest empty away . Remember thy mercies , and fill my heart with thy grace , who will not that thy works be void and in vain . 6. How can I bear up my self in this miserable life , unless thou strengthen me with thy mercy and grace ? Turn not thy face from me ; delay not thy visitation ; draw not away thy comfort , lest my soul become as the thirsty land unto thee . Lord , teach me to fulfil thy will , teach me to live worthily , and humbly in thy sight , for thou art my wisdom , thou dost truly know me , and didst know me before the world was made , and before I was born in the world . CHAP. IV. That we ought to live in truth and humility before God. CHrist. Son , walk before me in sincerity and truth , and ever seek me in simplicity of heart . He that walketh before me in truth , shall be defended from evil incursions , and the Truth shall deliver him from seducers , and from the detractions of the wicked . If the Truth shall have made thee free , thou shalt be truly free , and shalt not care for the vain speeches of Men. Christian. Lord , it is true . According as thou saidst , so I beseech thee let it be with me , let thy Truth teach me , and keep me , and bring me safe to an happy end . Let it deliver me from all evil affection and inordinate love ; and I shall walk with thee in great freedom of heart . 2. Christ. I will teach thee ( saith the Truth ) these things that are right and pleasing in my sight . Think of thy sins with great displeasure and grief , and never esteem thy self any thing for thy good works . Thou art in very deed a sinner , thou art subject to , and encumbred with , may passions . Of thy self thou always tendest to nothing ; thou art quickly cast down , quickly overcome , quickly troubled , quickly dissolved . Thou hast nothing wherein thou canst glory , but many things for which thou oughtest to despise thy self ; for thou art much weaker than thou art able to comprehend . 3. And therefore let nothing seem much unto thee whatsoever thou doest . Let nothing seem great , nothing precious and wonderful ; let nothing seem worthy of estimation , nothing high , nothing truly and commendable to be desired , but that which is everlasting . Let the eternal Truth above all things please thee . Let thy own great unworthiness always displease thee . Fear nothing , blame and fly nothing so much as thy vices and sins ; which ought to displease more than the losses of any thing whatsoever . Some walk not sincerely in my sight , but led by a certain curiosity and pride , will know my secrets , and understand the high things of God , neglecting themselves and their own salvation . These oftentimes , for that I resist them , do fall into great temptations and sins , for their pride and curiosity . 4. Fear the judgments of God , dread the wrath of the Almighty . But discuss not the works of the highest . Search thine own iniquities , in how much thou hast offended , and how much good thou hast neglected . Some carry their religion only in Books , some in pictures , some in outward signs and figures . Some have me in their mouths , but little in their hearts . There are others that being illuminated in their understandings , and purged in their affection do always breath after things eternal , and are unwilling to hear of the things of this world , and do serve the necessities of nature with grief ; and these perceive what the Spirit of Truth speaketh in them ; because it teacheth them to despise Earthly , and love Heavenly things ; to neglect the world , and all the day and night to desire Heaven . CHAP. V. Of the wonderful effect of divine Love. CHristian , I praise thee , O Heavenly Father , Father of my Lord Jesus Christ for that thou hast vouchsafed to remember me a poor Creature . O Father of mercies and God of all comfort , thanks be unto thee , who sometimes with thy comfort refreshest me unworthy of all comfort . I ever bless and glorifie thee with thy only begotten Son , and the holy Ghost , for ever and ever . O Lord God , the holy lover of my soul , when thou shalt come into my heart , all that is within me will rejoyce . Thou art my glory and the exultation of my heart . Thou art my hope and refuge in the day of my tribulation . 2. But for that I am yet weak in love , and imperfect in virtue , I have need therefore to be strengthened and comforted by thee ; visit me therefore often , and instruct me with thy holy discipline . Deliver me from evil passions , and heal my heart of all inordinate affections ; that being cured within and well purged , I may be made fit to Love , strong to suffer , and constant to persevere . 3. Love is a great thing , in very truth a great good ; which alone maketh every thing that is heavy , light ; and beareth equally that which is unequal . For it carrieth a Burden without a Burden , and maketh every thing that is bitter , sweet and savoury . The noble Love of Jesus inforceth Man to do great things , and stirreth him up to desire always what is most perfect . Love will be aloft , and not kept down with any base thing . Love will be free and loose from all worldly affection , to the end its inward sight be not prejudiced , that it be not either entangled by any temporal prosperity , or subdued by adversity . Nothing is sweeter than Love , nothing stronger , nothing higher , nothing more large , nothing more pleasant , nothing fuller nor better in Heaven or in Earth : Because Love is born of God , and cannot rest but in God , above all Creatures . 4. He that loveth ; flyeth , runneth , and rejoyceth ; he is free and not held in . He giveth all for all , and hath all in all , for that he resteth in one Highest above all , from whence all good floweth and proceedeth . He respecteth not the gifts , but turneth himself above all goods unto the giver . Love oftentimes knoweth no measure , but is inflamed above all measure . Love feeleth no burden , weigheth no pains , desireth above its strength , complaineth not of impossibility , for that it thinketh all things lawful and possible . It is therefore able to undertake all things , and performeth and bringeth many things to pass ; whereas he that doth not Love , fainteth and lyes down . 5. Love watcheth , and sleeping sleepeth not : Being wearied , is not tired ; straitned , is not pressed ; frightned , is not troubled : But like a lively flame and burning Torch , breaking upwards , and securely passeth through all . If any one loveth ; he knoweth what this voice cryeth : A loud cry in the ears of God is the ardent affection of the Soul , which saith , My God , my Love , thou art wholly mine , and I wholly thine . 6. Enlarge me in Love , that with the inward mouth of my heart I may taste how sweet it is to Love , and to be melted , and swim in thy Love. Let me be possessed by Love , mounting above my self with excessive fervor and admiration . Let me Sing the Song of Love , let me follow thee on high my Beloved ; let my Soul rejoycing through Love , spend it self in thy Praise . Let me Love thee more than my self , and not my self but for thee , and all in thee that truly Love thee , as the law of Love commandeth which shineth out from thee . 7. Love is swift , sincere , pious , pleasant and delightful , strong , patient , faithful , prudent , long-suffering , manly , and never seeking it self . For where one seeketh himself , there he falleth from Love. Love is circumspect , humble , and upright : not softly , nor light , not attending unto vain things , sober , chast , constant , quiet , and guarded in all the senses . Love is subject and obedient to Superiors , mean and abject to it self , devout and thankful unto God , trusting and hoping always in him , even then when God imparteth no sweetness unto it : For without sorrow none liveth in Love. 8. He that is not ready to suffer all things , and stand to the will of his beloved , is not worthy to be called a Lover . A Lover ought to embrace willingly all that is hard and distasteful for his Beloved ; and not to turn away from him for any contrary accidents . CHAP : VI. Of the proof of a true Lover . CHrist. Son , thou art not yet a strong and prudent Lover . Christian. Wherefore Lord ? Christ. Because thou givest over for a small adversity , and too greedily seekest comfort . A strong Lover standeth firmly in temptations , and giveth not credit to the crafty perswasions of the enemy . As I please him in prosperity , so I am not unpleasant to him in adversity . 2. A prudent Lover considereth not so much the gift of his Lover , as the Love of the giver . He rather esteemeth the good will than the value , and placeth all gifts under his Beloved . A noble Lover resteth not in the gift , but in me above every gift . All therefore is not lost , if sometimes thou hast less taste of me than thou wouldest . That good and sweet affection which thou sometimes feelest , is the effect of present grace , and a certain fore-taste of the heavenly Country ; whereon thou mayest not rely too much , for it goeth and cometh . But to fight against evil motions of the mind which may happen unto thee , and to despise the suggestions of the Devil , is a notable sign of virtue and shall have great reward . 3. Let not therefore strange fancies forced into thee , of any matter whatsoever , trouble thee . Retain a strong purpose and an upright intention to God. Neither is it an illusion that sometimes thou art suddenly rapt on high , and presently returnest again unto the accustomed vanities of thy heart . For thou dost rather unwillingly suffer them , than commit them : and as long as they displease thee , and thou strivest against them , it is matter of reward , and no loss . 4. Know that thy antient enemy doth ever strive to hinder thy desire to good , and to deliver thee from all religious exercise ; to wit , from the devout memory of my passion , from the profitable remembrance of thy sins , from the guard of thine own heart , and from the firm purpose of profiting in virtue . He injecteth many evil thoughts into thy mind , that he may cause a wearisomness and horror in thee , to draw thee from Prayer and Holy reading . Humble confession is displeasing unto him ; and if he could , he would cause thee to cease from receiving the Sacrament . Trust him not , nor care for him , although he should often set snares of deceit to intrap thee . Charge him with it when he suggesteth evil and unclean thoughts unto thee ; Say unto him , Away unclean Spirit , blush miserable wretch ; thou art very unclean that bringest such things unto mine ears . Away from me wicked deceiver , thou shalt have no part in me : But Jesus shall be with me as a strong Warrior , and thou shalt stand confounded . I had rather die , and undergo any torment , than consent unto thee . Hold thy peace and be silent ; I will hear thee no more , though thou shouldest work me many troubles . The Lord is my light and my Salvation , whom shall I fear ? If whole Armies should stand together against me , my heart shall not fear . The Lord is my helper and my redeemer . 5. Fight like a good Soldier : and if thou sometimes fall through frailty , take greater strength than before , trusting in my more abundant grace : and take great heed of vain pleasing of thy self and of pride . This brings many into error , and makes them sometimes fall into almost incurable blindness . Let the fall of the proud foolishly presuming of themselves serve thee for a warning , and keep thee perpetually humble . CHAP. VII . That grace is to be hid under the veil of Humility . CHrist. Son , it is more profitable and safe for thee to hide the grace of devotion ; not to extol thy self , nor to speak much , nor to esteem much thereof , but rather to despise thy self , and fear it , as given to one unworthy thereof . This affection is not to be cleaved unto , which may be quickly changed unto the contrary . Think when thou art in grace , how miserable and needy thou art wont to be without grace . Neither doth therein only consist , the proficiency of a spiritual life , when thou hast the grace of comfort ; but when thou humbly , self-denyingly and patiently sufferest the withdrawing thereof , so that thou be not then less diligent in the exercise of prayer , nor suffer the rest of thy accustomed duties to be neglected ; but that thou willingly perform what lieth in thee , according to the best of thy power and understanding , not neglecting thy self wholly for the dryness and trouble of mind which thou feelest . 2. There are many that when it succeedeth not well with them , presently they become impatient or slothful . The way of Man is not always in his power , but it belongeth to God to give and to comfort when he will , and how much he will , and whom he will ; as it shall please him , and no more . Some unadvised persons have overthrown themselves for the greedy desire which they had of the grace of devotion ; attempting more than they were able to perform , not weighing the measure of their weakness , but following rather the desire of their heart , than the judgment of reason . And because they presumed on greater matters than was pleasing to God , they quickly lost his grace . They became needy , and left in a dejected estate , that built themselves nests in Heaven ; to the end that being humbled and impoverished , they might learn not to flie with their own wings , but to trust under my wings . They that are yet but novices and unacquainted in the way of the Lord , unless they govern themselves by the counsel of discreet Persons , may easily be deceived and overthrown . 3. And if they will rather follow their own judgment , than give credit to others that are experienced , their end will be dangerous , if they will not be drawn from their own conceit . Seldom those that are selfwise suffer themselves humbly to be governed by others . A little knowledg with Humility , and a slender understanding , is better than great measures of learning with a vain self-liking . It is better for thee to have little than much of that whereof thou mayest be proud . He doth not discreetly , that wholly giveth himself over to mirth , forgetting his former poverty , and the chaste fear of God , which feareth to lose the grace which he hath obtained . Neither is he virtuously wise , that in time of adversity or any tribulation whatsoever , yieldeth to despairing thoughts and thinketh and imagineth of me less confidently than he ought . 4. He that will be over secure in time of peace , shall be often found in time of war too dejected and fearful . If thou couldest always continue humble and lowly within thy self , and order and govern thy spirit well , thou shouldest not so soon fall into danger and offence . It is good counsel , that when fervor of spirit is kindled within thee , thou shouldest think what will become of thee , when that light shall leave thee . And when that doth happen , remember the light may return again , which for thy instruction and my glory I have withdrawn for a time . 5. Such proof is often more profitable , than if thou shouldest always enjoy prosperity according to thy desire . For a Mans worthiness is not to be judged by the number of visions and comforts which he hath , or by his knowledg in Scripture , or by his being placed in high degree ; but in that he is grounded in true humility , and filled with divine love ; if he always purely and entirely seek the honor of God , if he esteem himself nothing , and unfriendly despise himself , and rejoyce more to be despised and humbled by others , than to be honored . CHAP. VIII . Of a mean conceit of our selves in the sight of God. CHristian . Shall I speak unto my Lord sith I am Dust and Ashes ? If I esteem better of my self , behold thou standest against me , and my iniquities bear true witness against me : Neither can I speak against it . But if I abase and esteem nothing of my self , and cast off all self-esteem , and ( as I am ) account my self to be Dust , thy grace will be favorable unto me , and thy light will be near unto my heart ; and all self-esteem , how little soever shall be swallowed up in the deep Valley of my nothingness , and perish everlastingly . There thou shewest my self unto me , what I am , what I have been , and whither I am come ; for I am nothing , and I knew it not . And if I be left to my self , behold I become nothing but mere weakness . But if thou suddenly look upon me , I am presently made strong , and filled with new joy . And it is a great marvel , that I am so suddenly lifted up , and so graciously embraced by thee , that of mine own weight always sink downward . 2. Thy Love is cause hereof , freely preventing me , and relieving me in so many necessities , preserving me also from grievous dangers , and delivering me ( as I may truly say ) from innumerable evils . For surely by inordinate loving my self , I lost my self and by seeking thee alone , and purely loving thee , I have found both my self and thee , and by that Love have more deeply brought my self to nothing . For that thou , O most sweet Lord , dealest with me above all desert , and above all that I dare hope and request . 3. Blessed be thou my God ; for although I be unworthy of any benefits , yet the nobleness of thy bounty and thy infinite goodness never ceaseth to do good even to the ungrateful , and to them that be turned away far from thee . Turn us unto thee , O Lord , that we may be thankful , humble , and holy ; for thou art our safety , our power , and our strength . CHAP. IX . That all things are to be referred unto God , as unto the last end . CHrist. Son , I ought to be thy chiefest and last end , if thou desirest to be truly blessed . With this intention thy affection shall be purified which is oftentimes inclined inordinately to it self and unto Creatures . For if in any thing thou seekest thy self , thou presently faintest and driest up within thy self . Refer therefore all things chiefly unto me , for I am he that have given all . Consider every thing as flowing from the Highest good ; and therefore all things are to be reduced unto me as unto their Original . 2. Out of me , as out of a living Fountain , the little and the great , the poor and the rich , to draw the water of life : and they that willingly and freely serve me , shall receive grace for grace . But he that will glory out of me , or be delighted in any particular good , shall not be grounded in true joy , nor enlarged in his heart , but shall be many ways encumbred and straitned . Thou oughtest therefore to ascribe nothing of good unto thy self , nor attribute goodness unto any Man ; but give all unto God , without whom Man hath nothing . I have bestowed all , and will that all be returned unto me again ; and with great strictness I require thanks . 3. This is the truth that putteth to flight vain Glory , and if heavenly grace and true Love enter in , there shall be no envy nor straitness of heart , neither shall there be any place for self-love . For Divine Love overcometh all , and enlargeth all the powers of the Soul. If thou beest truly wise , in me alone thou wilt rejoyce , in me alone thou wilt hope : For none is good , but God alone , who is to be praised above all things , and to be blessed in all . CHAP. X. That the World being despised , it is a sweet thing to serve God. CHristian . Now I will speak again , O Lord , and will not be silent , I will say in the ears of my God , my Lord , and my King that is on High , Psal. 31. O how great is the abundance of thy goodness , O Lord , which thou hast laid up for those that fear thee ! But what art thou to them that Love thee ? What to them that serve thee with their whole heart ? Truly unspeakable is the sweetness of contemplating thee , which thou bestowest on them that Love thee . In this chiefly thou hast shewed me the sweetness of thy Love : For that when I was not , thou madest me ; and when I went astray far off from thee , thou broughtest me back again , that I might serve thee , and hast commanded me to Love thee . 2. O Fountain of everlasting Love , what shall I say of thee ? How can I forget thee , that hast vouchsafed to remember me , even when I wasted away , and perished ? Thou hast shewed mercy to thy Servant beyond all my expectation : And hast exhibited thy favor and friendship beyond all merit . What shall I return unto thee for this grace . For it is not granted to every one to forsake all things , to renounce the World , and to undertake a life of Religious retiredness . It is much that I should serve thee , whom all Creatures are bound to serve . It ought not to seem much unto me to serve thee ; but this rather seemeth much and marvellous unto me that thou vouchsafest to receive into thy service one so poor and unworthy , and to joyn him with thy beloved Servants . 3. Behold , all is thine which I have , and whereby I serve thee . And yet contrarywise thou rather servest me than I thee . Behold , Heaven and Earth , which thou hast created for the service of Man are ready at hand , and do daily perform whatsoever thou dost command ; and this is little ; yea , thou hast also appointed the Angels to the service of Man. But that which excelleth all this is , that thou thy self hast vouchsafed to serve Man , and hast promised to give thy self unto him . 4. What shall I give thee for all these thousands of benefits ? I would I could serve thee all the days of my life . I would I were able at least for one day , to do thee some worthy service ! Thou art truly worthy of all service , of all honor , and everlasting praise . Thou art truly my Lord , and I thy poor Servant , that am bound to serve thee with all my might , neither ought I ever to be weary of praising thee . And this I wish to do , this I desire ; and whatsoever is wanting unto me , vouchsafe I beseech thee to supply . 5. It is great honor , a great glory to serve thee , and despise all things for thee . For great grace shall be given to them that shall willingly subject themselves to thy most holy service , They shall receive the most sweet comfort of the holy Ghost , that for thy love shall renounce all carnal delights , they shall attain great freedom of mind , that for thy names sake shall enter into the narrow way , and shall have left off all worldly care . 6. O sweet and delightful service of God , by which Man is truly made free and holy ! O sacred state of religious employment , which maketh Man equal to Angels , pleasing to God , terrible to Devils , grateful and of great esteem to all the faithful ! O service to be imbraced and always wished for by which we obtain the greatest good , and attain to that joy which never shall have end ! CHAP. XI . That the desires of our heart are to be examined and moderated . CHrist. Son , thou oughtest to learn many things more , which thou hast not well learned . Christian. What are those Lord ? Christ. That thou frame thy desires wholly according to my pleasure ; and be not a lover of thy self , but an affectionate follower of my will. Thy desires oftentimes enflame thee , and drive thee forwards with violence : But consider whether thou art moved rather for my honor , than for thine own profit . If I be the cause , thou wilt be well content with whatsoever I shall ordain : But if there lurk in thee any self-seeking , behold this is it that hindereth thee and weigheth thee down . 2. Beware therefore thou lean not too much upon thy own preconceived desire , without asking my counsel , lest perhaps afterwards it repent thee , and thou begin now to dislike that which before did please thee , and which thou earnestly desiredst as the best . For every affection that seemeth good is not presently to be followed ; nor every contrary affection at the first to be avoided . It is expedient sometimes to use a restraint even in good desires and endeavors , lest by importunity thou incurre distraction of mind , and by thy want of self-government beget a scandal unto others ; or being gainsaid by others thou be suddenly troubled and fall . 3. Yet sometimes thou oughtest to use violence , and resist manfully thy sensual appetites , and respect not what the flesh would , or would not ; but rather to labor that even perforce it be subject to the spirit . And it is to be chastised so long , and to be forced under servitude , until it readily obey in all things , and learn to be content with a little , and to be pleased with plain things , and not to murmure against any inconvenience . CHAP. XII . Of patience , and of striving against conoupiscence . CHristian . Lord God , I perceive patience is very necessary unto me , for that many adversities do happen in this life . For howsoever I shall dispose of my peace , my life cannot be without war and affliction . Christ. So it is Son. And my will is not that thou seek after that peace which is void of temptations , or that which feeleth no contrariety ; but then think that thou hast found peace , when thou art exercised with sundry tribulations , and tried in many adversities . 2. If thou say , that thou art not able to suffer much , how then wilt thou endure the Fire hereafter ? Of two evils the less is always to be chosen . That thou maist therefore avoid everlasting punishment in the next World , endeavor to suffer patiently for God the present evils of this . Dost thou think that the Men of this World suffer little or nothing ? Look into the life even of them that live in greatest delicacies , and thou shalt find it otherwise . But thou wilt say , they have many delights , and follow their own wills , and therefore they make small account of their tribulations : Be it so , that they have whatsoever they will ; but how long dost thou think it will last ? 3. Behold , the wealthy of this World vanish away like smoak , and there shall be no memory of their joys past . Yea , even while they live also , they rest not in them without bitterness , irksomeness and fear . For the self same thing in which they take their delight , is oftentimes unto them the cause of sorrow . They have their desert , who for that they inordinately seek and follow delights , they do not enjoy them but with shame and sorrow . 4. O how short and false , how inordinate and filthy are all those pleasures ! Yet so Drunken and Blind are Men that they understand it not : But like Dumb beasts , for a little pleasure of a corruptible life , they incur the Eternal death of their Soul. Do not thou therefore my Son , go after thy Lusts , but forsake thine own will , Psal. 37. Delight in the Lord , and he will give thee the desires of thy heart . 5. For if thou desire true delight , and to be more plentifully comforted by me , behold , in the contempt of all wordly things , and in the cutting off all base delights shall be thy blessing , and abundant comforts shall be given thee . And how much the more thou withdrawest thy self from all comfort of Creatures , so much the sweeter and more powerful consolations shalt thou find in me . But at first thou canst not attain unto them without fome sorrow , nor without a laborious conflict . Thy old custom will make resistance , and thou must overcome it with another custom that is better . Thy flesh will murmur ; but thou must bridle it with fervor of Spirit . The old Serpent will sting and trouble thee ; but by Prayer he shall be put to flight , and by profitable industry thou shalt stop the way against him . CHAP. XIII . Of the humble obedience of a Subject , according to the example of Christ. CHrist. Son , he that endeavoreth to withdraw himself from obedience , withdraweth himself from grace . And he that seeketh things private , shall lose the publick . He that doth not willingly and freely submit himself to his Superior , it is a sign that his flesh is not as yet perfectly obedient unto him , but oftentimes kicketh , and murmureth against him . Learn therefore readily to submit thy self to thy Superior , if thou desirest to subdue thine own flesh . For the outward enemy is sooner overcome , if the inward Man be not wasted . There is no worse enemy , nor more troublesome to the Soul , than thou art unto thy self , not agreeing well with the Spirit . Thou must of necessity have a true contempt of thy self , if thou wilt prevail against flesh and blood . 2. Because thou lovest thy self as yet too inordinately , therefore thou art afraid to resign thy self wholly to the will of others . But what great matter is it , if thou , that art Dust and nothing , submit thy self to a Man for God , when I the Almighty and highest Soveraign who created all things of nothing , humbly submitted my self unto Man for thee ? I became the most humble and abject of all Men , that thou mightest overcome thy pride with my humility . Learn to obey thou that art Dust. Learn to humble thy self thou Earth and Clay , and put thy self under the Feet of all Men. Learn to break thine own will , and to yield thy self to all Subjection . 3. Be vehement against thy self , and suffer not pride to live in thee : But so humble and submit thy self to all , that every one may go over thee , and tread thee as dirt of the Streets under their Feet . Vain Man , what canst thou complain of ? What canst thou answer , foul sinner , to them that reprove thee , who hast so often offended God , and so many times deserved Hell ? But mine eye hath spared thee , because thy Soul was precious in my sight ; that thou mightest know my Love , and always remain thankful for my benefits ; and that thou mightest continually give thy self to true subjection and humility , and mightest bear patiently the contempt of thy self . CHAP. XIV . Of the secret Iudgments of God to be considered , lest we be exalted in our good deeds . Christian. Thou thunderest forth thy Judgments over me , O Lord , and shakest all my bones with fear and trembling , and my Soul is fore afraid . I stand astonished , when I consider that the Heavens are not pure in thy sight . If thou hast found wickedness in Angels , and hast not pardoned them , what shall become of me ? Stars fell from Heaven , and what do I presume that am Dust ? They whose works seemed commendable , fell into the lowest misery : And I have seen them , that did eat the Bread of Angels , to be delighted with the husks of Swine . 2. There is therefore no sanctity , if thou , O Lord , withdrawest thy hand . No wisdom availeth , if thou ceasest to Govern. No strength helpeth , if thou leavest to defend . No chastity is secure , if thou dost not protect it . No custody of our own profitable , if thy sacred watchfulness be not present . For , if we be left of thee , we sink and perish ; but if thou vouchsafest to visit us , we are raised up and live . We are inconstant , but by thee we are established : we wax cold , but by thee we are enflamed . 3. O how meanly and humbly ought I to think of my self ! how little , yea nothing ought I to esteem it , if I seem to have any good ! O Lord , with what profound Humility ought I to submit my self to thy bottomless judgements ; where I find my self to be nothing else , but nothing , and nothing ! O unmeasurable weight ! O sea that can never be passed over , where I find my self only and wholly nothing ! Where then is the lurking hole of glory ? Where is the confidence conceived of virtue ? All vain glorying is swallowed up in the deep of thy judgements over me . 4. What is all flesh in thy sight ? Shall the clay glory against him that frameth it ? How can he be lifted up with vain words , whose heart is truly subject to God ? All the world cannot lift him up , whom the Truth hath subjected unto it self . Neither shall he be moved with the Tongues of all his praisers , that hath setled his whole hope in God. For as for them that speak behold , they all are nothing ; they shall pass away with the sound of their words , but the truth of the Lord remaineth for ever . CHAP. XV. How we are to stand affected , and what we are to say , in every thing which we desire . CHrist. Son , say thus in every thing , Lord , if it be pleasing unto thee , let this be done in this sort ; Lord , if it be to thy honor , let this be done in thy Name ; Lord , if thou seest it expedient for me , and allowest it to be profitable , then grant unto me , that I may use this unto thine honor . But if thou knowest it will be hurtful unto me , and not profitable to the health of my soul , take away this desire from me . For every desire proceedeth not from the holy Ghost , though it seem unto Man right and good . It is hard to judge rightly whether a good Spirit or the contrary drive thee to desire this or that ; or whether also by thine own spirit thou be moved thereunto . Many are deceived in the end , who at the first seemed to be led by a good Spirit . 2. Always therefore , whatsoever occurreth unto thy mind to be desired , let it be desired and prayed for in the fear of God and with Humility of heart ; and above all thou oughtest to commit the whole unto me with resignation of thy self , and thou oughtest to say , Lord thou knowest what is best , let this or that be done as thou pleasest . Give what thou wilt , and how much thou wilt , and when thou wilt . Deal with me as thou thinkest good , and as best pleaseth thee , and is most for thy honor . Set me , where thou wilt , and deal with me in all things according to thy will. I am in thy hand ; turn me , and turn me again which way soever thou please . Behold I am thy Servant , prepared for all things ; for I desire not to live unto my self , but unto thee ; and O that I could do it worthily and perfectly ! A Prayer for the fulfilling of the will of God. 3. Grant me thy Grace O most gracious Jesus , that it may be with me , and labor with me , and persevere with me until the end . Grant me always to desire and will that which is most acceptable unto thee , and best pleaseth thee . Let thy will be mine , and let my will ever follow thine , and agree perfectly with it . Let my will and nill be all one with thine , and let me not will or nill any thing else , but what thou willest or nillest . 4. Grant that I may die to all things that are in the World , and to love to be contemned for thy sake and not to be known in this world . Grant that above all things that can be desired , I may rest in thee , and may quiet my heart in thee . Thou art the true peace of the heart , thou art the only rest ; out of thee all things are troublesom and unquiet . In this very peace , that is , in thee , the one chiefest eternal Good , I will sleep and rest . Amen . CHAP. XVI . That true comfort is to be sought in God alone . WHatsoever I can desire or imagine for my comfort , I look not for it here , but hereafter . For if I should alone have all the comforts of the world , and might enjoy all the delights thereof , it is certain that they could not long endure . Wherefore my soul , thou canst not be fully comforted , nor have perfect delight but in God , the comforter of the poor , and the helper of the humble . Expect a while , O my soul , expect the divine promise and thou shalt have abundance of all good things in Heaven . If thou desire inordinately the things that are present , thou shalt lose the celestial and eternal . Use temporal things , and desire eternal . Thou canst not be filled with any temporal goods , because thou art not created to enjoy them . 2. Although thou shouldest enjoy all created good , yet couldst thou not be happy thereby nor blessed ; but in God , that hath created all things , thy whole beatitude and happiness consisteth ; not such as is seen , and commended by the foolish lovers of the world , but such as the good and faithful Servants of Christ expect , and the spiritual and pure in heart , whose conversation is in Heaven , sometimes have a foretast of . Vain and short is all humane comfort . Blessed and true is the comfort which is received inwardly from the Truth . A Religious Man every where carrieth with him Jesus his comforter , and saith unto him , Be present with me Lord Jesus in every place and time . Let this be my comfort , to be willing to want all humane comfort . And if thy comfort be wanting , let thy will and just proving of me be unto me as the greatest comfort ; for thou wilt not be angry always , neither wilt thou threaten for ever . CHAP. XVII . That all our care is to be placed in God. CHrist. Son , suffer me to do with thee what I please . I know what is expedient for thee . Thou thinkest as Man ; thou judgest in many things as humane affection perswadeth thee . Christian. Lord , what thou sayest is true . Thy care for me is greater than all the care that I can take for my self . For he standeth very totteringly , that casteth not his whole care upon thee . Lord so that my will may remain right and firm towards thee , do with me whatsoever it shall please thee . For it cannot be but good whatsoever thou doest with me . 2. If it be thy will I should be in darkness , be thou blessed ; and if it be thy will I should be in light , be thou again Blessed . If thou vouchsafest to comfort me , be thou Blessed ; and if thou wilt afflict me , be thou ever equally blessed . Christ. Son , Thus thou oughtest to be minded , if thou wilt walk with me . Thou must be as ready to suffer , as to rejoyce . Thou oughtest to be as willing to be poor and needy , as full and rich . 3. Christian. Lord , I will willingly suffer for thee , whatsoever thy pleasure is shall befall me . I will receive indifferently from thy hand good and evil , sweet and sowre , delightful and sorrowful , and give thee thanks for all that befalleth me . Keep me from all sin , and I will neither fear death nor Hell ; so as thou dost not for ever cast me from thee , nor blot me out of the Book of life , what tribulation soever befal me shall not hurt me . CHAP. XVIII . That temporal miseries after the example of Christ , must be born patiently . CHrist. Son , I descended from Heaven for thy Salvation ; I took upon me thy miseries , my own love and not any necessity drawing me thereunto ; that thou mightest learn patience , and not grudgingly bear temporal miseries . For from the hour of my birth , until my death on the Cross , I was not without suffering of grief . I suffered great want of temporal things ; I often heard many complaints against me ; I bore patiently shame and reproaches ; for benefits I received ingratitude ; for miracles , blasphemies ; for Heavenly Doctrine , reprehensions . 2. Christian. Lord , for that thou wert patient in thy life-time , chiefly fulfilling herein the commandment of thy Father , it is reason that I a miserable sinner should shew my self patient according to thy will , and for my souls welfare bear the burden of this corruptible life as long as thou wilt . For although this present life be burdensom , yet notwithstanding it is now by thy grace made very gainful ; and by thy example and the footsteps of thy Saints , more plain and tolerable to the weak . Yea , much more comfortable also than it was in times past in the old Law , when the gate of Heaven remained shut , and the way also to Heaven seemed darker , when so few took care to seek after thy Kingdom . Neither they also that then were just and such as should be saved , could enter into the Heavenly Kingdom , before the satisfaction of thy holy passion and death . 3. O how many and great thanks am I bound to render unto thee , that thou hast vouchsafed to shew unto me and to all the faithful a direct and sure way to thy everlasting Kingdom ! For thy life is our way , and by holy patience we go unto thee that art our Crown . If thou hadst not gone before us and taught us , who would have taken care to follow ? Alas ! How many would stay behind and remain far off , if they beheld not thy noble example ? Behold we are yet cold , although we have heard of so many of thy wonders , and thy Heavenly documents ; what would become of us , if we had not so great a light given us to follow thee ? CHAP. XIX . Of suffering of injuries : and who is proved to be truly patient . CHrist. What is it thou sayest , Son ? Cease to complain , considering my passion , and that of my other Saints . Thou hast not yet made resistance unto blood . It is but little thou sufferest , in comparison of them that have suffered so much , were so strongly tempted , so grievously afflicted , so many ways tried and exercised . Thou oughtest therefore to call to mind the more heavy sufferings of others , that thou mayest the easier bear the little adversities which thou sufferest . And if they seem not little unto thee , beware lest thy impatience be cause thereof . Yet whether they be little or great , endeavor to bear all patiently . 2. How much the better thou disposest thy self to suffering , so much the more wisely thou doest , and so much the greater reward shalt thou receive ; thou shalt more easily also endure it , if both in mind and by exercise thou art well prepared thereunto . Do not say , I cannot suffer these things at the hands of such a person , nor such things are not to be suffered by me : for he hath done me great wrong , and upbraided me with those things which I never thought of ; but of another I will willingly suffer , and as I shall see cause . Such a thought is foolish ; it considereth not the virtue of patience , nor by whom it shall be crowned ; but rather weigheth the persons , and the injuries offered . 3. He is not truly patient , that will not suffer but as much as he thinketh good , and by whom he listeth . But the true patient Man mindeth not by whom he is exercised , whether by his Superiors , or some of his equals , or by his inferiors ; whether by a good and holy Man , or by a perverse and unworthy person . But indifferently from all creatures , how much soever , or how often soever any adversity befalleth him , he taketh all this thankfully as from the hands of God , and esteemeth it a great gain ; for that nothing before God , how little soever , so it be suffered for God , shall pass without its reward . 4. Be thou therefore always prepared for the fight , if thou wilt have the victory . Without a combat thou canst not attain unto the crown of patience . If thou wilt not suffer , thou refusest to be crowned . But if thou desirest to be crowned , fight manfully , and endure patiently . Without labor there is no coming to rest , nor without fighting can the victory be obtained . Christian. Lord , let that be made possible to me by thy grace , which seemeth impossible to me by nature . Thou knowest that I can suffer but little , and that I am quickly dismayed , when a small adversity ariseth . Let every exercise of tribulation be made amiable unto me , and be welcom for thy name ; for to suffer and to be troubled for thy sake , is very profitable for my soul. CHAP. XX. Of the acknowledging of our own infirmities : and of the miseries of this life . CHristian . I will confess against me my unrighteousness , I will confess unto thee , O Lord , my infirmities . Oftentimes it is a small matter that dejecteth and grieveth me . I purpose to act with courage , but when a small temptation cometh , it bringeth me into very narrow straits . It is sometimes a very trifle , from whence great temptations do proceed . And whilest I think my self somewhat safe , when I least expect it I find my self sometimes overcome with a small blast . 2. Behold , therefore , Lord , my lowness and frailty every way known unto thee . Have mercy on me and deliver me out of the mire that I stick not fast therein , and that I may not for ever remain dejected . This is that which oftentimes strikes me at the very heart , and confounds me in thy sight , for that I am so subject to fall , and weak in resisting of my passions . And although though I do not altogether consent , yet their continual assaults are troublesom and grievous unto me ; and it is a very irksom thing to live thus daily in conflict . Hereby my infirmity is made known unto me , for that wicked fancies do always much more easily invade than forsake me . 3. O mighty God of Israel , the zealous lover of faithful souls , let it please thee to consider the labor and sorrow of thy Servant , and assist him in all whatsoever he undertaketh . Strengthen me with Heavenly strength , lest the old Man , the miserable flesh , not fully as yet subject to the spirit , prevail and get the upper hand ; against which I ought to fight as long as I breath in this miserable life . Alas , what a kind of life is this , where tribulation and miseries are never wanting ! where all is full of snares , and enemies ! For when one tribulation or temptation goeth away , another first cometh ; yea and during the first conflict also , many others come unlooked for one after another . 4. And how can a life be loved that hath so many embitterments , and is subject to so many calamities and miseries ? How is it called a life that begetteth so many deaths and plagues ? And yet it is loved , and many seek to delight themselves therein . The world is oftentimes blamed that it is deceitful and vain , and yet it is not easily forsaken , because the desires of the flesh bear so great a sway . 5. Some things draw us to love it , others to contemn it . To the love of the world , the lust of the flesh , the lust of the eyes , and the pride of life do draw us ; but the pains and miseries that do justly follow them cause a hatred and loathsomness thereof . 6. But alas ! vile pleasure overcometh the mind which is addicted to the world ; and she esteemeth it a delight to be even under thorns , because she hath neither seen nor tasted the sweetness of God , and the inward pleasantness of virtue . But they that perfectly contemn the world , and endeavor to live to God under holy discipline , these are not ignorant of the divine sweetness promised to the true forsakers of the world , and do more clearly see how grievously the world erreth , and how it is many ways deceived . CHAP. XXI . That we are to rest in God above all his gifts , and benefits . CHristian . Above all things , and in all things , O my soul , thou shalt ever rest in the Lord , for he is the everlasting rest of the Saints . Grant me , O most sweet and loving Jesus , to rest in thee above all creatures , above all health and beauty , above all glory and honor , above all power and dignity , above all knowledg and subtilty , above all riches and arts , above all joy and gladness , above all fame and praise , above all sweetness and comfort , above all hope and promise , above all desert and desire , above all gifts and presents that thou canst give and impart unto us , above all mirth and jubilee that the mind of Man can receive and feel ; lastly , above Angels and Archangels and above all the Heavenly host , above all visible and invisible things , and above all that thou art not , O my God. 2. For that thou , my Lord God , art best of all ; thou alone art most high , thou alone most powerful , thou alone most full and sufficient , thou alone most sweet and solacing , thou alone most lovely and loving , thou alone most noble and glorious above all things , in whom all good things together both perfectly are , and ever have been , and shall be : and therefore it is too little and not sufficient , whatsoever thou bestowest on me besides thy self , or revealest unto me of thy self , or promisest , whilest thou art not seen , and not fully obtained ; for surely my heart cannot truly rest nor be fully contented , unless it rest in thee , and surmount all gifts and creatures whatsoever . 3. O my most beloved Bridegroom Jesus Christ , the most pure lover , the governor of all creatures ; O that I had the wings of true liberty that I might flie and rest in thee ! O when shall it be fully granted me to consider in quietness of mind and see how sweet thou art , my Lord God! When shall I fully gather up my self into thee , that by reason of my love to thee I may not feel my self , but thee alone , above all sense and feeling , in a manner not known unto every one ! but now I oftentimes sigh , and bear my infelicity with grief , for that many evils occurr in this vale of miseries , which do often trouble , grieve , and overcloud me ; often hinder and distract me , allure and intangle me , for that I can have no free access unto thee , nor enjoy thy sweet embracings wherewith thou ever favorest the blessed Spirits . O let my sighs and manifold desolations on Earth affect thee . 4. O Jesus , the brightness of eternal glory , and comfort of the pilgrim soul , with thee is my tongue without voice , and my very silence speaketh unto thee . How long doth my Lord delay to come ? Let him come unto me his poor Servant , and make me glad . Let him put forth his hand and deliver miserable me from all anguish . Come , O come ; for without thee I shall have no joyful day nor hour ; for thou art my joy , and without thee my table is empty . A wretched creature I am , and in a manner imprisoned and loaden with Irons , until thou comfortest me with the light of thy presence , and settest me at liberty , and shewest a friendly countenance unto me . 5. Let others seek what they please instead of thee : but for me , nothing else doth nor shall delight me , but thou only my God , my hope , my everlasting salvation . I will not hold my peace , nor cease to pray , until thy grace return again , and thou speak inwardly unto me . Christ. Behold I am here ; behold I come unto thee , because thou hast called upon me . Thy tears and the desire of thy soul , thy humiliation and the contrition of thy heart , have inclined and brought me unto thee . Christian. And I said , Lord , I have called thee , and have desired to enjoy thee , being ready to refuse all things for thee . For thou first hast stirred me up that I might seek thee . Blessed be thou therefore , O Lord , that hast shewed this goodness to thy Servant , according to the multitude of thy mercies . 6. What hath thy servant more to say before thee , but that he do greatly humble himself in thy sight , always mindful of his own iniquity , and vileness ? For there is none like unto thee in all whatsoever is wonderful in Heaven and Earth . Thy works are very good , thy judgments true , and by thy providence all things are governed . Praise therefore and glory be unto thee , O wisdom of the Father : let my mouth , my soul , and all creatures together praise and bless thee . CHAP. XXII . Of the remembrance of the manifold benefits of God. CHristian . Open , O Lord , my heart in thy Law , and teach me to walk in thy Commandments . Grant me to understand thy will , and to remember thy benefits as well in general , as in particular , with great reverence and diligent consideration ; that henceforward I may be able worthily to give thee thanks . But I know , and confess , that I am not able in the least point to give thee , due thanks , for the favors which thou bestowest upon me . I am less than the least of all thy benefits ; and when I consider thy noble bounty , the greatness thereof maketh my spirit to faint . 2. All that we have in our soul and body and whatsoever we possess outwardly or inwardly , naturally or supernaturally , are thy benefits , and do speak thee bountiful , merciful , and good , from whom we have received all good things . Although one have received more , another less ; all notwithstanding are thine , and without thee even the least cannot be had . He that hath received greater cannot glory of his own desert , nor extol himself above others , nor insult over the lesser ; for he is greater and better that ascribeth least unto himself , and is more humble and religious in rendring thanks . And he that esteemeth himself vilest of all Men , and judgeth himself most unworthy , is fittest to receive great blessings . 3. And he that hath received fewer , ought not to be sorry nor take it grievously , nor envy them that are enriched with greater store ; but attend rather unto thee , and highly praise thy goodness , for that thou bestowest thy gifts so bountifully , so freely , and so willingly without respect of persons . All things proceed from thee , and therefore in all things thou art to be praised . Thou knowest what is fit to be given to every one ; and why this Man hath less , and he more , it is not ours , but thine to judge , who dost exactly know what is meet for every one . 4. Wherefore , my Lord God , I esteem it as a great mercy , not to have much of that which outwardly and in the opinion of Men , might seem worthy of glory and applause : so that he who considereth the poverty and unworthiness of his person , ought not therefore to conceive grief or sorrow , or to be therefore troubled , but rather to take great comfort , and to be glad : for that thou O God hast chosen the poor and humble and the despised of this world for thy self , and for thy familiar and domestick attendants . Witnesses are thy Apostles themselves , whom thou hast made Princes in all the Earth . And yet they lived without complaint in the world , so humble and simple , without all malice and deceit , that they also rejoyced to suffer reproach for thy Name , and what the world abhorreth , they embraced with great affection . 5. Nothing therefore ought so to rejoyce him that loveth thee and acknowledgeth thy benefits , as thy will in him , and the good pleasure of thy eternal appointment ; wherewith he ought to be so contented and comforted , that he would as willingly be the least , as any would wish to be the greatest , and as peaceable and contented in the last as in the first place ; and as willing to be despised and contemned and to be of no esteem or account , as to be preferred in honor before all others and to be greater in the world . For thy will and the love of thy glory ought to be preferred before all things , and to comfort him more , and please him better , than all the benefits which either he hath received or may receive . CHAP. XXIII . Of Four things that bring much peace . CHrist. Son , now I will teach thee the way of peace , and true liberty . Christian , Do Lord , I beseech thee , as thou sayest , for I shall be very glad to hear it . Christ. Endeavor , my Son , to do rather the will of another , than thine own . Ever choose rather to have less than more . Always seek the lowest place , and to be inferior to every one . Wish always and pray , that the will of God may be wholly fulfilled filled in thee . Behold such a Man entreth into the bounds of peace and quietness . 2. Christian. Lord , this thy short speech containeth much perfection . It is little in words , but full in sense and abundant in fruit . For if it could faithfully be kept by me , then should I not so easily be troubled . For as often as I feel my self unquiet and afflicted , I find that I have strayed from this Doctrine . But thou that canst do all things , and ever lovest the profiting of my soul , increase in me thy grace , that I may fulfil thy words , and work out mine own salvation . A Prayer against evil thoughts . 3. My Lord God , be not far from me ; my God , have regard to help me ; for sundry thoughts have risen up against me , and great fears , afflicting my soul. How shall I pass through them without hurt ? How shall I utterly break them ? Christ. I , saith he , will go before thee , and will humble the great ones of the earth , I will open the Doors of the Prison , and reveal unto thee hidden secrets . Christian. Do Lord as thou sayest , and let all my evil thoughts fly from before thy face . This is my hope , my only comfort , to fly unto thee in every tribulation , to trust in thee , to call upon thee from my heart , and to expect patiently thy comfort . A Prayer for enlightning of the Mind . 4. Enlighten me O good Jesus , with a clear-shining inward light , and drive away all darkness from the habitation of my heart . Repress my many wandring thoughts , and utterly break in pieces those temptations which violently assault me . Fight strongly for me , and vanquish those evil beasts , I mean those inticing desires of the flesh , that so peace may be obtained , by thy power , and that abundance of thy praise may sound in the holy Court of a pure conscience . Command the Winds and Tempests ; say unto the Sea , Be still ; and to the North Wind , Blow not ; and a great calm shall ensue . 5. Send forth thy light and thy truth , that they may shine upon the earth ; for I am as the earth without form and void , until thou enlighten me . Pour out thy grace from above , let thy Heavenly dew distil upon my heart , supply fresh streams of grace , to water the face of the Earth , that it may bring forth good and excellent fruit . Lift up my mind which is pressed down by the weight of sins . Draw up my whole desire to Heavenly things ; that having tasted the sweetness of supernal happiness , it may be irksome to me even to think of earthly vanities . 6. Pluck me and deliver me from all the unlasting comfort of creatures ; for no created thing can fully comfort and quiet my desire . Joyn me unto thee with an unseparable band of love ; for thou even alone dost satisfie him that loveth thee , and without thee all things are vain . CHAP. XXIV . Of flying curious inquiry of the life of others . CHrist. Son , be not curious , trouble not thy self with idle cares . What is this or that to thee ? do thou follow me . For what is it to thee , whether that Man be such or no , or whether this Man do , or speak this or that ? Thou shalt not need to answer for others , but shalt give account of thy self . Why therefore dost thou trouble thy self ? Behold I know every one , and do see all things that are under the Sun , and do understand how it is with every one ; what he thinks , what he would , and at what his intention aims . All things therefore are to be commited unto me ; but do thou keep thy self in good peace , and let the unquiet be as unquiet as they will. Whatsoever they shall have done , or said , shall fall upon themselves , for they cannot deceive me . 2. Be not careful for the shadow of a great name , or for the familiarity of many ; nor for the private affection of Men : for these things both distract and greatly darken the heart . I would willingly utter my words , and reveal my secrets unto thee , if thou didst diligently observe my coming , and didst open the Door of thy heart unto me . Be careful and watch in prayer , and humble thy self in all things . CHAP. XXV . Wherein the firm peace of the heart , and true spiritual profiting consisteth ? CHrist. Son , I have said , Peace I leave with you , my peace I give to you : not as the world giveth , give I unto you . All do desire peace , but all care not for those things that appertain unto true peace . My peace is with the humble and meek of heart . Thy peace doth consist in much patience . If thou wilt hear me and follow my voice , thou mayst enjoy much peace . Christian. What then shall I do , Lord ? Christ. In every thing attend unto thy self what thou doest , and what thou sayest ; and direct thy whole intention unto this , that thou mayst please me alone , and desire or seek nothing besides me . Of the sayings and doings of others judg nothing rashly : neither do thou entangle thy self with things not commited unto thee : and doing thus , thou shalt be little or seldom troubled . 2. But never to feel any trouble at all , nor to suffer any grief of heart or body , is not the state of this life , but everlasting rest . Think not therefore that thou hast found true peace , if thou feelest no sorrow ; nor that then all is well , if thou have no adversary ; nor that all is perfect , if all things be done according to thy desire . Neither do thou then esteem highly of thy self , or account thy self to be specially beloved , if thou be in great devotion and sweetness ; for by these things a true lover of virtue is not known , neither doth the profiting and perfection of a Man consist in these things . 3. Christian. Wherein then Lord ? Christ. In offering thy self with all thy heart unto the will of God , not seeking thine own interest , neither in great nor little , neither for a time nor for ever , so that thou keepest one and the same countenance with thanksgiving , both in prosperity and in adversity , weighing all things with an equal balance . If thou be of such courage and so patient in hope , that when inward comfort is withdrawn from thee , thou preparest thy heart to suffer greater things ; and dost not justify thy self , as though thou oughtest not to suffer these and so great afflictions , but justifiest me in whatsoever I appoint , and praisest my Holy name : Then thou walkest in the true and right way of peace : And thou shalt have undoubted hope to see my face again with great joy . And if thou attain to the full contempt of thy self ; then shalt thou enjoy as great abundance of peace , as this thy state of sojourning in this World is capable of . CHAP. XXVI . Of the excellency of a free mind , which humble Prayer sooner gaineth than Reading . CHristian . Lord , it is the work of a perfect Man , never to slack his mind from the attentive thought of heavenly things , and as it were to pass without care amongst many cares ; not like a dull sluggard ; but by the priviledge of a free mind , adhering to no creature with inordinate affection . 2. I beseech thee , my most gracious God , preserve me from the cares of this Life , lest I should be too much entangled thereby : And for the many necessities of the body , lest I should be caught by pleasure : And from whatsoever is an obstacle to the Soul , lest broken with troubles I should be overthrown . I say not from those things that worldly vanity so greatly desireth : But from those miseries , that as punishments and as the common curse of mortality , do weigh down and hinder the Soul of thy Servant , that it cannot enter into freedom of Spirit , as often as it would . 3. O my God , the ineffable sweetness , embitter unto me all carnal comfort , which may draw me away from the love of eternal things , and may wickedly allure me to it self by the beholding of some present delightsome good . Let me not be overcome , O Lord , let me not be overcome by flesh and blood . Let not the World and the short glory thereof deceive me . Let not the Devil and his subtil fraud supplant me . Give me strength to resist , patience to suffer , and constancy to persevere . Give me instead of all the comforts of the World , the most sweet unction of thy Spirit , and in lieu of carnal Love , pour into my Soul the Love of thy name . 4. Behold , Meat , Drink , Cloaths , and other necessaries for the maintenance of the body , are burdensome unto a fervent Spirit . Grant me to use such refreshments moderately , and not to be intangled with an over great desire of them . It is not lawful to cast away all things , for that nature is to be sustained : But to desire superfluities , and those things that are rather pleasurable , thy holy Law forbiddeth : For otherwise the flesh would Rebel against the Spirit . Herein , I beseech thee , let thy hand govern me , and teach me , that I may not exceed . CHAP. XXVII . That private Love most hindreth from the chiefest Good. CHrist. Son , thou oughtest to give all for all , and to retain nothing of thy self . Know , that the Love of thy self doth hurt thee more than any thing in the World. According to the Love and affection thou bearest them , so doth every thing cleave unto thee more or less . If thy love be pure , simple , and well ordered , thou shalt be free from the bondage of things . Covet not that which thou mayest not have . Be not willing to have that which may hinder thee and deprive thee of inward liberty . It is strange that thou committest not thy self wholly unto me , from the bottom of thy heart , with all things that thou canst desire or have . 2. Why dost thou consume thy self with vain grief ? Why art thou tired with needless cares ? stand to my good will , and thou shalt suffer no detriment at all . If thou seekest this or that , and wouldest be here or there , to enjoy thine own commodity and pleasure ; thou shalt never be at quiet , nor free from trouble of mind ; for in every thing somewhat will be wanting , and in every place there will be some that will cross thee . 3. Not every external thing therefore attained and heaped together helpeth thee , but it rather availeth , if thou despise it , and dost utterly root it out from thy heart ; which thou must not understand only of thy revenues and wealth , but of thy seeking after honor also , and thy desire of vain praise , all which do pass away with this world . The place availeth little if the spirit of fervor be wanting ; neither shall that peace which is sought abroad long continue , if the state of thy heart be destitute of a true foundation ; that is , unless thou stand stedfast in me , thou mayest change , but not better thy self . For when occasion doth happen , thou shalt find not only those things which thou soughtest to fly , but a great deal more . A Prayer for purging the heart , and obtaining of Heavenly wisdom . 4. Christian. Strengthen me , O God , by the grace of thy holy Spirit . Give me to be strengthened in my inward Man , and to empty my heart of all unprofitable care and anguish ; not to be drawn away with the sundry desires of any thing either mean or precious , but to look upon all things as passing away , and that my self do also pass away together with them , for nothing is permanent under the Sun , where all things are vanity and vexation of spirit . O how wise is he that so considereth them ! 5. Grant me , Lord , Heavenly wisdom , that I may learn above all things to seek and find thee , above all things to relish thee , and to love thee , and to think of all other things as they are , according to the disposal of thy wisdom . Grant me prudently to avoid him that flatters me , and to suffer patiently him that contradicts me . For it is a great part of wisdom not to be moved with every blast of words ; nor to give ear to an ill flattering Syren ; for so we shall go on securely in the way which we have begun . CHAP. XXVIII . Against the Tongues of Slanderers . CHrist. Son , take it not grievously if some think evil of thee , and speak that which thou wouldest not willingly hear . Thou oughtest to judg the worst of thy self , and to think no Man weaker than thy self . If thou dost walk spiritually , thou wilt not much esteem of flying words . It is no small wisdom to keep silence in an evil time , and inwardly to run to me , and not to be troubled with the judgment of Men. 2. Let not thy peace be in the Tongues of Men ; For whether they interpret well or evil , thou art not therefore another Man. Where is true peace , and true glory ? Is it not in me ? And he that coveteth not to please Men , nor feareth to displease them , shall enjoy much peace . From inordinate love and vain fear ariseth all disquietness of heart and distraction of the mind . CHAP. XXIX . How we ought to call upon God , and bless him when tribulation draweth near . CHristian . Blessed ( O Lord ) be thy name for ever ; since it pleaseth thee that this temptation and tribulation should come upon me . I cannot flie it ; but have need to flie to thee that thou mayest help me , and turn it to my good . Lord I am now afflicted , and it is not well with me . I am much troubled with this present suffering . And now dear Father , what shall I say ? I am caught amidst straits , save me from this hour . Yet therefore came I into this hour , that thou mayest be glorified , when I shall be greatly humbled , and by thee delivered . Let it please thee Lord , to deliver me ; for , poor wretch that I am , what can I doe , and whither shall I go without thee ? Grant patience Lord , even this time also . Help me my God , and then I will not fear how grievously soever I be afflicted . 2. And now in these my troubles what shall I say ? Lord , thy will be done ; I have well deserved to be afflicted and grieved . Surely I ought to bear it ; and O that I could bear it with patience , until the tempest be passed over , and it become calm ! But thy omnipotent hand is able to take even this temptation from me , and to asswage the violence thereof , that I utterly sink not under it , as oftentimes heretofore thou hast done unto me , O my God , my mercy . And how much the more hard it is to me , so much the more easie is this change of the right hand of the most High. CHAP. XXX . Of craving the divine aid , and confidence of recovering grace . CHrist. Son , I am the Lord that giveth strength in the day of tribulation . Come unto me when it is not well with thee . This is that which most of all hindereth Heavenly consolation , that thou art slow in turning thy self unto Prayer . For before thou dost earnestly pray unto me , thou seekest in the mean while many comforts , and delightest thy self in outward things . And hence it comes to pass that all doth little profit thee , until thou consider that I am he that delivers those that trust in me , and that out of me there is neither powerful help , nor profitable counsel , nor lasting remedy . But now thou having recovered breath after the tempest ; gather strength again in the light of my mercies ; for I am at hand , saith the Lord , to repair all , not only entirely , but also abundantly and in a very plentiful measure . 2. Is there any thing hard to me ? Or am I like unto him that promiseth and performeth not ? Where is thy faith ? Be firm and constant . Take courage and be patient ; comfort will come to thee in due time . Wait , wait for me , I will come and heal thee . It is a temptation that vexeth thee , and a vain fear that affrighteth thee . What else doth the care for future contingencies bring thee , but sorrow upon sorrow ? Sufficient for the day is the evil thereof . It is a vain and unprofitable thing to be grieved , or to rejoyce for future things , that perhaps will never come to pass . 3. But it is incident to Man , to be deluded with such imaginations ; and a sign of a weak mind to be so easily drawn away by the suggestion of the enemy . For he careth not so he delude and deceive thee , whether it be true or false which he proposeth ; whether he overthrow thee with the love of present , or the fear of future things . Let not therefore thy heart be troubled , neither let it fear . Believe in me , and put thy trust in my mercy . When thou thinkest thy self furthest off from me , oftentimes I am nearest unto thee . When thou judgest that almost all his lost , then oftentimes the greatest advantage of gaining is at hand . All is not lost when any thing falleth out contrary . Thou must not judg according to that which thou feelest for the present ; nor so take , or give thy self over to any grief , from whence soever it cometh , as though all hope of delivery were quite gone . 4. Think not thy self wholly left , although for a time I have sent thee some tribulation , or withdrawn thy desired comfort ; for this is the way to the Kingdom of Heaven . And without doubt it is more expedient for thee and the rest of my Servants , that ye be exercised with adversities , than that ye should have all things according to your desires . I know the secret thoughts of thy heart , and that it is very expedient for thy welfare , that thou be left sometimes without taste of spiritual sweetness , and in a dry condition lest perhaps thou shouldest be puffed up with thy prosperous estate , and shouldest please thy self in that which thou art not . That which I have given I can take away ; and restore it again when I please . 5. When I give it , it is mine , when I withdraw it , I take not any thing that is thine ; for mine is every good and every perfect gift . If I send thee affliction , or any Cross whatsoever , repine not , nor let thy heart fail thee ; I can quickly succor thee ; and turn all thy heaviness into joy . Nevertheless I am righteous , and greatly to be praised when I deal thus with thee . 6. If thou be wise , and considerest this rightly , thou wilt never mourn so dejectedly for any adversity that befalleth thee , but rather rejoyce and give thanks , yea , account this thy only joy that afflicting thee with sorrows , I do not spare thee . As my Father hath loved me , I also love you , said I unto my beloved Disciples ; whom certainly I sent not out to temporal joyes , but to great conflicts ; not to honors , but to contempts ; not to idleness , but to labors ; not to rest , but to bring forth much fruit with patience . My Son , remember these words . CHAP. XXXI . Of the contempt of all creatures , to find out the Creator . CHristian . Lord , I stand in need of yet greater grace , that I may reach to that pitch , as that nor Man nor any creature may be a let unto me . For as long as any thing detains me , I cannot freely take my flight unto thee . He desired to fly freely that said , Who will give me wings like a Dove , and I will fly and be at rest ? What thing more quiet than the single eye ? And what more free , than he that desireth nothing upon Earth ? Man ought therefore to pass over all creatures , and perfectly to forsake himself , and to remain in excess of mind , and to see that thou the Creator of all things , hast nothing amongst creatures like unto thee . And unless a Man be freed from the affection of all creatures , he cannot with freedom of mind attend unto divine things . And for this cause there are so few contemplative Men to be found , for that few can wholly withdraw themselves from things created and perishing . 2. But to do this there is need of much grace which may raise up the soul , and enravish it above it self . And unless a Man be raised up in spirit , and freed from all creatures , and wholly united unto God ; whatsoever he knoweth , and whatsoever he hath , is of little account . A long while shall he be little , and lie grovelling below , that esteemeth any thing great , but the one only infinite and eternal Good. For whatsoever is not God , is nothing , and ought to be accounted as nothing . There is great difference between the wisdom of an illuminated and religious Man , and the knowledg of a learned and studious Clerk. For more noble is that learning which floweth from above from the divine influence , than that which is painfully gotten by the wit of Man. 3. There are many that desire contemplation , but they endeavor not to practise those things that are required thereunto . Another great let is this , that we rest in signs and sensible things , and take little care about the perfect mortification of our selves . I know not what it is , nor by what spirit we are led , nor what we pretend , we that seem to be called spiritual , that we take so much pains and so great care for transitory and low things , and fearce or seldom think of our own inward concernments , with the full recollection of our minds . 4. Alas , presently after a slight recollection , we break out again , and weigh not our words with diligent examination . We mind not where our affections lie ; nor be wail the impurity that is in all our actions . For all flesh had corrupted his way , and therefore did that general flood ensue . Sith our inward affection then is much corrupted , it must needs be that our actions proceeding thence be corrupted , as a sign of the want of inward vigor . From a pure heart proceedeth the fruit of a good life . 5. We ask how much one hath done , but how virtuously or vigorously it was done , is not so diligently considered . We inquire whether he be strong , rich , beautiful , handsome , a good writer , a good singer , or a good laborer , but how poor he is in spirit , how patient and meek , how religious and spiritual , is seldom spoken of . Nature respecteth the outward things of Man , Grace turneth it self to the inward . That is often deceived ; This hath her trust in God , to the end she be not deceived . CHAP. XXXII . Of denial of our selves , and forsaking all inordinate desires . CHrist. Son , thou canst not possess perfect liberty , unless thou wholly deny thy self . All such are fettered and in bondage as seek their proper interest wholly , and are lovers of themselves , covetous , curious , wanderers , always seeking pleasure , and not the things of Jesus Christ ; but oftentimes devising and framing that which will not continue ; for all that is not of God shall perish : Keep this short and compleat saying : Forsake all , and thou shalt find all . Leave thy inordinate desires , and thou shalt find rest . Consider this well ; and when thou hast fulfilled it , thou shalt understand all . 2. Christian. Lord , this is not one days work , nor Childrens sport ; yea , in this short word all the perfection of religious persons is included . Christ. Son , thou must not go back , nor straightways be dejected , when thou hearest of the way of the perfect ; but rather be stirred up to higher things , or at least in desire sigh after them . I would it were so well with thee , and thou wert come up to this pitch , that thou wert no longer a lover of thy self , but didst stand meerly at my beck , and at his whom I have appointed a Father over thee ; then thou shouldest exceedingly please me , and all thy life would pass away in joy and peace , Thou hast yet many things to forsake , which unless thou wholly resign up unto me , thou shalt not attain to that which thou desirest . I counsel thee to buy of me gold tried in the fire , that thou mayest become rich , that is Heavenly wisdom , which treadeth under foot all base and earthly things . Set little by earthly wisdom , and care not fondly to please others or thy self . 3. I said , that the mean things must be bought with precious things and such as were with Men of great esteem . For the true Heavenly wisdom seemeth mean and of small account , and is scarce thought of by Men ; for that esteemeth not highly of it self , nor seeketh to be magnified upon Earth ; many praise it from the teeth outward , but in their life they are far from it ; yet is it the precious Pearl which is hidden from many . CHAP. XXXIII . Of inconstancy of heart , and of directing our final intentions unto God. Christ. Son , trust not to thy present affection ; for it will quickly be changed into another thing . As long as thou livest , thou art subject to mutability , even against thy will ; so that now thou art merry , now sad ; now quiet , now troubled ; now devout , now undevout ; now diligent , now slow ; now grave , now light . But he that is wise and well instructed in the spirit , standeth fast upon these mutable things ; not heeding what he feeleth in himself , or which way the wind of instability bloweth ; but that the whole intention of his mind may tend to the right and best end . For thus he may continue one , and the self same , and unshaken in the midst of so many various events , directing continually the single eye of his intention unto me . 2. And how much purer the eye of the intention is , with so much the more constancy doth he pass through the several kinds of storms . But in many things the eye of a pure intention waxeth dimsighted , for it quickly looketh upon some delightsom object that it meeteth withal ; And it is rare to find one that is wholly free from all blemish of self-seeking . So the Jews in times past came into Bethany to Martha and Mary , not for Jesus alone , but to see Lazarus also . The eye of our intention therefore is to be purged , that it may be single and right , and to be directed unto me , beyond the manifold diversity of all mediums . and whatsoever earthly objects come between . CHAP. XXXIV . That God is sweet , above all things , and in all things , to him that loveth . CHristian . Behold , my God , and all things . What would I have more , and what more happy thing can I desire ? O sweet and savory word ! but to him that loveth the Word , not the world nor those things that are in the world , My God , and all things . Enough is said to him , that understandeth ; and to him that loveth it is pleasant to repeat it often . For when thou art present , all things do yield delight ; but when thou are absent , every thing becomes irksom . Thou givest quiet of heart and much peace , and pleasant joy . Thou makest us think well of all things , and praise thee in all things ; neither can any thing please long without thee ; but if it be pleasant and grateful , thy grace must be present , and it must be seasoned with the sweetness of thy wisdom . 2. What is not savory unto him to whom thou art pleasing ? And whom thou delightest not , what can be pleasant to him ? But the wise of this world , and they that relish the things of the flesh , come short of thy wisdom ; for in the world is much vanity , and in the flesh is death . But they that follow thee by the contempt of worldly things , and mortification of the flesh , are proved to be truly wise ; For they are changed from vanity to truth , from the flesh to the spirit . These relish God ; and what good soever is found in creatures , they wholly refer unto the praise of their Maker . Notwithstanding great yea very great is the difference between the sweetness of the creator and of the creature , of eternity and of time , of light uncreated and of light enlightned . 3. O thou everlasting light , surpassing all created lights , dart the beams of thy brightness from above , which may pierce all the most inward parts of my heart ; purifie , rejoyce , enlighten and enliven my spirit , with all the powers thereof , that I may cleave unto thee with abundance of joy and triumph . O when will that blessed and desired hour come , that I may be filled with thy presence , and thou mayest be unto me all in all ! As long as this is not granted me , I shall not have full joy . Alas ! the old Man yet liveth in me , he is not wholly crucified , he is not perfectly dead . He doth as yet lust strongly against the spirit , and stirreth up inward wars , and suffereth not the Kingdom of my soul to be in peace . 4. But thou that rulest the power of the Sea , and stillest the rising of the Waves thereof , arise and help me ; scatter the People that desire war , destroy them in thy might , display thy greatness , and let thy right hand be glorified , for there is no hope nor refuge for me , but in thee my Lord God. CHAP. XXXV That there is no security from temptation in this life . CHrist. Son , there is no security in this life ; as long as thou livest , thou shalt always have need of spiritual armor . Thou livest among enemies , and art assaulted on the right hand and on the left . If therefore thou defendest not thy self on every side with the shield of patience , thou canst not be long unwounded . Moreover , if thou fix not thy heart on me with a sincere will to suffer all things for me , thou canst not bear the heat of this battel , nor obtain the triumphant reward of the Saints in bliss . Thou oughtest therefore manfully to go through all , and to use a strong hand against whatsoever withstandeth thee . For to him that overcometh is manna given ; but for the negligent there remains much misery . 2. If thou seekest rest in this world , how wilt thou then attain to everlasting rest ? Dispose not thy self to much ease , but to much patience . Seek true peace , not in Earth , but in Heaven ; not in Men nor in any other creature , but in God alone . Thou oughtest for the love of God willingly to undergo all things , even labors , griefs , temptations , vexations , anxieties , necessities , infirmities , injuries , detractions , reprehensions , humblings , shame , corrections , and contempts ; these help to virtue : these try a Novice of Christ ; these make the Heavenly Crown . I will give an everlasting reward for a short labor , and infinite glory for transitory shame . 3. Thinkest thou that thou shalt always have spiritual consolations at will ? My Saints had not so , but they had many afflictions , and sundry temptations , and many discomforts ; in all which they did bear up themselves patiently , and trusted rather in God than in themselves , knowing that the sufferings of this time are not condign to the deserving of future glory . Wilt thou have that straightways , which many after many tears and great labors have hardly obtained ? Wait upon the Lord , do manfully , be of good courage ; do not despair , do not fly , but with constancy expose both body and soul for the glory of God. I will reward thee in most plentiful manner , and I will be with thee in all thy tribulations . CHAP. XXXVI . Against the vain judgments of Men. CHrist. Son , cast thy heart constantly upon God , and fear not the judgment of Men , when thy conscience giveth testimony of thy piety and innocency . It is a good and happy thing to suffer in such a way ; neither will it be burdensome to an humble heart , nor to him that trusteth rather in God than in himself . The most part of Men are given to talk much , and therefore little heed is to be given them ; neither is it possible to satisfie all . Although Paul endeavored to please all in the Lord , and made himself all things unto all , yet with him it was a very small thing that he should be judged of Mans judgment . 2. He did for the edification and salvation of others as much as he could , and lay in him ; yet could he not hinder but that he was sometimes judged and despised by others . Therefore he committed all to God , who knew all , and he defended himself with patience and humility against evil tongues ; and such as thought vanities and lies , and spake what they listed : Yet sometimes notwithstanding he answered , lest the weak should be offended by his silence . 3. Who art thou that fearest a mortal Man ? To day he is , and to morrow he is not seen . Fear God , and thou shalt not need to fear the terrors of Men. What harm can the words or injuries of any do thee ? He rather hurteth himself than thee ; neither can he avoid the judgment of God , whosoever he be . Have thou God before thine eyes , and contend not with complaining words . And if for the present thou seemest to be worsted , and to suffer shame without desert ; do not therefore repine , neither do thou lessen thy crown by thy impatience ; but rather lift up thy eyes to me in Heaven , who am able to deliver thee from all shame and wrong , and to render to every one according to their works . CHAP. XXXVII . Of a full and pure resignation of our selves , for the obtaining freedom of heart . CHrist. Son , forsake thy self , and thou shalt find me . Make no self respecting choice of any thing , appropriate nothing to thy self , and thou shalt ever be a gainer . For greater grace shall be given thee , when thou dost perfectly resign thy self , and not turn back to take thy self again . Christian. Lord , how often shall I resign my self ; and wherein shall I forsake my self ? Christ. Always , and every hour , as well in little things as in great . I do except nothing , but do require that thou be naked and void of all things . Otherwise how canst thou be mine , and I thine , unless both within and without thou be free from all self will ? And how much the sooner thou dost this , so much the better it will be with thee ; and how much the more fully and sincerely thou doest it , so much the more shalt thou please me , and so much the more shalt thou gain . 2. Some there are that resign themselves , but with some exception ; for they put not their whole trust in God , and therefore they study how to provide for themselves . Some also at the first do offer all , but afterwards being assailed with temptations , do return again to that which they had left , and therefore they go not forward in the way of virtue . These shall not attain to the true liberty of the pure heart , nor to the favor of my sweetest familiarity , unless they first make an entire resignation and a daily oblation of themselves unto me . For without this there neither is nor can be the fruitive union with me . 3. I have often said unto thee , and now again I say the same , Forsake thy self , resign thy self , and thou shalt enjoy much inward peace . Give all for all ; seek nothing , require back nothing , abide purely and with a firm confidence in me , and thou shalt enjoy me ; thou shalt be free in heart , and darkness shall not have power over thee . Let this be thy whole endeavor , let this be thy Prayer , let this be thy desire ; that being stript of all selfness , thou mayest even nakedly follow naked Jesus , and dying to thy self , mayest live eternally to me . Then shall all vain imaginations , evil perturbations , and superfluous cares fly away ! then shall immoderate fear leave thee , and inordinate love shall die . CHAP. XXXVIII . Of good government in outward things , and of recourse to God in dangers . CHrist. Son , thou oughtest with all diligence to procure , that in every place and action or external business , thou be inwardly free and Master of thy self , and that all things be under thee , and thou not under them ; that thou mayest be Lord and Master of thy actions ; not a servant or a hireling , but rather a Free-man and a true Hebrew , passing into the lot and freedom of the Sons of God , who standing upon the things that are present , view the things which are eternal ; who look on transitory things with the left eye , and with the right do behold the things of Heaven ; whom temporal things cannot draw to cleave unto them , but they rather draw temporal things to serve them , and to be disposed by them in such a way as they are ordained by God , and appointed by the Creator of all , who hath left nothing in his creatures without due order . 2. If thou remain stedfast in all events , and dost not weigh by the outward appearance , nor with a carnal eye , the things which thou seest and hearest ; but presently in every affair dost enter with Moses into the Tabernacle to ask councel of the Lord ; thou shalt sometimes hear the divine Oracle , and shalt return instructed concerning many things both present and to come . For Moses had always recourse to the Tabernacle for the deciding of doubts and controversies , and fled to the help of Prayer , for a defence against the iniquity and dangers of Men. So oughtest thou in like manner to fly to the closet of thy heart , earnestly craving the Divine favor . For the Scripture testifieth , that therefore was Ioshuah and the Children of Israel deceived by the Gibeonites , because they asked not councel at the Mouth of the Lord , but giving too lightly credit to their fair words , were deluded with their counterfeit piety . CHAP. XXXIX . That a Man be not over-earnest in his affairs . CHrist. Son , always commit thy cause to me , I will dispose well of it in due time ; wait for my ordering of it , and thou shalt find it will be for thy good . Christian. Lord , I do most willingly commit all unto thee , for my care can avail little . O that I cleaved not too much to future events , but offered my self with all readiness of mind to thy good pleasure ! 2. Christ , Son , oftentimes a Man doth earnestly labor for that which he desireth , and when he hath gotten it , he beginneth to be of another mind ; for Mans affections do not long continue fixed on one thing , but do pass from one to another . It is therefore no small thing for a Man to forsake himself even in the smallest things . 3. The true spiritual profiting of a Man consisteth in the denying of himself ; and he that is thus resigned , liveth in great freedom and security . But the old enemy , who always sets himself against all that are good , ceaseth at no time from tempting , but day and night lieth grievously in wait , to cast the unwary , if he can , into the snare of deceit . Therefore Watch and Pray , saith our Lord , that ye enter not into temptation . CHAP. XL. That Man hath no good of himself nor any thing whereof he can glory . CHristian . Lord , what is Man that thou art mindful of him , or the Son of Man , that thou visitest him ! What hath Man deserved that thou shouldest favor him ? Lord , what cause have I to complain , if thou forsake me ? Or if thou doest not that which I desire , what can I justly say against it ? Surely , this I may truly think and say , Lord , I am nothing , I can do nothing , I have nothing that is good of my self ; but in all things I am defective , and do ever tend to nothing ; and unless thou help me , and dost inwardly instruct me , I become altogether cold , and am dissolved . 2. But thou , O Lord , art always the same , and endurest for ever ; always good , just , and holy , doing all things well , justly and holily , and disposing all things with wisdom . But I that am more ready to go backward than forward , do not ever continue in one estate , for Seven times are passed over me ; yet doth it soon turn to the better , when it so pleaseth thee , and when thou vouchsafest to stretch forth thy helping hand . For thou alone canst help me without the aid of Man , and so strengthen me , that my countenance shall be no more changed , but my heart shall be turned to thee alone , and there shall rest . 3. Wherefore if I could once perfectly forsake all humane comfort , either for the attaining of devotion , or for mine own necessity , which inforceth me to seek after thee , ( for none else can comfort me ) then might I well hope in thy grace , and rejoyce for the gift of new consolation . 4. Thanks be unto thee , from whence all proceedeth , as often as it goeth well with me ; but I am mere vanity and nothing in thy sight , and unconstant and weak Man. Whereof then can I glory ? Or for what do I desire to be esteemed of ? Is it not even for nothing ? But this is most vain . Truly vain glory is an evil plague and a very great vanity ; because it draweth Man from true glory , and robbeth him of Heavenly grace . For whilest a Man pleaseth himself , he displeaseth thee ; whilst he gapeth after the praise of Men , he is deprived of true virtues . 5. But the true glory and holy rejoycing is for a Man to glory in thee , and not in himself ; to rejoyce in thy Name , and not in his own virtue or strength , nor to delight in any creature , but for thee . Praised be thy Name , not mine ; magnified be thy work , not mine . Let the holy Name be blessed , but to me let no part of Mens praises be given . Thou art my glory , thou art the joy of my heart . In thee will I glory and rejoyce all the day ; but as for my self I will not glory , but in my infirmities . 6. Let the Iews seek honor one of another ; I will desire this which is from God alone . For all humane glory , all temporal honor , all worldly highness , compared to thy eternal glory , is vanity and folly . O my Truth , my mercy , my God , most blessed Trinity , to thee alone be praise , honor , power and glory for evermore . CHAP. XLI . Of the contempt of all temporal honors . CHrist. Son , trouble not thy self , if thou seest others honored and advanced , and thy self contemned and debased . Lift up thy heart unto me in Heaven , and the contempt of Men on Earth will not grieve thee . Christian. Lord , we are blind , and quickly seduced with vanity . If I look well into my self , I cannot say that any creature hath done me wrong ; and therefore I cannot justly complain of thee . 2. But because I have often and grievously sinned against thee , all creatures do justly take arms against me ; for shame and contempt is due unto me , but unto thee praise , honor and glory . And unless I frame my self with a very good will to be despised and forsaken of all creatures , and to be esteemed nothing at all ; I cannot obtain inward peace and strength nor be spiritually enlightned , nor fully united unto thee . CHAP. XLII . That our peace is not to be placed in Men. CHrist. Son , if the peace thou hast with any be grounded upon the opinion which thou hast of him , or upon the account of thine acquaintance with him , thou shalt ever be in an unconstant and enthralled condition ; but if thou have recourse unto the everliving and eternal Truth , a friend going from thee or dying shall not grieve thee . The love of thy friend ought to be grounded in me ; and for me is he to be beloved , whosoever he be whom thou thinkest well of , and is very dear unto thee in this life . No friendship can avail , or continue without me ; neither is that love true and pure , which is not knit by me . Thou oughtest to be so dead to such affections of beloved friends , that ( forasmuch as appertaineth unto thee ) thou shouldest wish to be without all company of Men. Man approacheth so much the nearer unto God , by how much the further off he departeth from all Earthly comfort ; so much the higher also he ascendeth unto God by how much lower he descendeth into himself , and how much the meaner he is in his own sight . 2. But he that attributeth any good unto himself , hindereth the coming of Gods grace unto him ; for the grace of the holy Ghost ever seeketh an humble heart . If thou couldest perfectly annihilate thy self , and empty thy self of all created love ; then should I flow into thee with great abundance of grace . When thou castest thy eyes on creatures , the sight of thy Creator is taken from thee . Learn to overcome thy self in all things , for the love of thy Creator ; and then shalt thou be able to attain to divine knowledge . How little soever the thing be , if it be inordinately loved and regarded ; it defileth the soul , and hindereth the enjoying of the chiefest good . CHAP. XLIII . Against vain and secular knowledg . CHrist. Son , let not the fair speeches and subtile sayings of Men move thee . For the Kingdom of God consisteth not in word , but in power . Observe well my words ; for they enflame hearts , and enlighten minds , they cause compunction , and bring sundry comforts . Do thou never read to shew thy self learned or wise ; but labor to mortify thy sins ; for that will profit thee more than the knowledg of many difficult questions . 2. When thou shalt have read and known many things ; thou oughtest ever to return to one beginning and Principle . I am he , that teacheth Man knowledg , and give unto babes a more clear understanding , that can be taught by Man. He therefore , to whom I speak , shall quickly be wise , and shall profit much in the spirit . Wo be to them that enquire many curious things of Men , and do little mind the way how to serve me . The time will come , when the Master of Masters shall appear , Christ the Lord of Angels , to hear the lessons of all , that is , to examine the consciences of every one ; and then he will search Jerusalem with a candle , and the hidden things of darkness shall be laid open , and the arguings of Mens Tongues shall be silent . 3. I am he that in an instant do raise up the humble mind to understand more of the eternal truth , than can be gotten by Ten years study in the Schools : I teach without the noise of words , without the confounding of opinions , without ambition of honor , without the scuffling of arguments . I am he that teacheth to despise Earthly things , to loath things present , to seek the everlasting , to relish the things that are eternal , to flee honors , to suffer injuries , to place all hope in me , to desire nothing out of me , and above all things ardently to love me . 4. For a certain person by loving me entirely , learned divine things , and spake that which was admirable ; he profited more by forsaking all things , than in studying subtilties . To some I speak common things , to others more special things ; to some I appear sweetly by signs and figures , but to some I reveal mysteries with much light . The voice of books is indeed one , but it teacheth not all Men alike . For I am the inward teacher , I am the Truth , I am the searcher of the heart , the discerner of the thoughts , the setter forwards of what is good , distributing to every one as I judge meet . CHAP. XLIV . Of not drawing outward things to our selves . CHrist. Son , in many things thou oughtest to be ignorant , and esteem thy self as dead upon Earth , and as one to whom the whole world is crucified . Thou must also pass by many things with a deaf ear , and rather think of that which appertaineth to thy peace . It is better for thee to turn thine eyes from what doth mislike thee , and to leave unto every one his own opinion , than to strive with contentious words . If all stand well betwixt thee and God , and if thou hast his judgment in thy mind , thou shalt the more easily bear if thou be overcome . 2. Christian. O Lord , to what a pass are we come ! Behold , we bewail a temporal loss , for a little gain we toil and run ; and the spiritual damage of our soul is forgotten , and hardly at length called to mind . That which little or nothing profiteth , is minded ; and that which is chiefly necessary , is slightly passed over , because the whole Man doth slide down into eternal things ; and unless he speedily repent , he lieth immerst in them , and that willingly . CHAP. XLV . That credit is not to be given to all Men : and how prone Man is to offend in words . CHristian . Help me , O Lord , in my tribulation , for vain is the help of Man. How often have I been deceived , finding want of faith where I thought it sure ? And how often have I found faith where I least expected it ? It is vain therefore to trust in Men ; but the salvation of the just , O Lord , is in thee . Blessed be thou my Lord God , in all things that befal us . We are weak and inconstant , quickly deceived , and soon changed . 2. Who is he , that in all things so warily and circumspectly keeps himself , that he never falls into any deceit or perplexity ? But he that trusteth in thee , O Lord , and seeketh thee with a single heart , doth not so easily fail ; and if he fall into any tribulation , be he never so much enthralled , yet he shall quickly be either delivered or comforted by thee . For thou wilt not forsake him for ever that trusteth in thee . A friend is rare to be found , that continueth faithful in all his friends distress ; but thou , O Lord , thou alone art most faithful at all times , and there is none like unto thee . 3. O how wise was that holy soul that said , My mind is firmly settled and grounded in Christ ! If it were so with me , then would not humane fear so easily trouble me , nor the darts of words move me . Who can foresee all things ? Who is able to beware before-hand of future evils ? If things even foreseen do oftentimes hurt us , how can things unlooked for choose but wound us grievously ? But why did I not provide better for my self , miserable Wretch ? Why also have I so easily given credit to others ? But we are Men , nothing but frail Men , although by many we are reputed and called Angles . To whom shall I give credit , Lord ? to whom but to thee ? Thou art the Truth that neither dost deceive , nor can be deceived . And on the other side , Every Man is a liar , weak , unconstant , and subject to fall , especially in words ; and therefore we must not easily give credit even to that , which in outward shew seemeth at the first to be right . 4. O with what wisdom hast thou warned us to beware of Men ! And because a Mans foes are they of his own houshold , not to give credit , if one should say , Lo here , or Lo there . I am taught to my cost , and O that I might thereby encrease my care , and not my folly . Be wary saith one , be wary , keep to thy self what I tell thee ; and whilst I hold my peace , and think it is secret , he cannot keep that secret which he desired should be secret , but presently discloseth me and himself , and goeth his way . From such tales and such indiscreet persons protect me , O Lord , that I fall not into their hands , nor ever commit such things . Give me to observe truth and constancy in my words , and remove far from me a deceitful Tongue . What I am not willing to suffer , I ought by all means to avoid . 5. O how good is it and tending to peace , to be silent of others , nor to believe promiscuously all that is said , nor easily to report what we have heard ; to lay ones self open to few ; always to seek after thee who art the beholder of the heart ; not to be carried about with every wind of words , but to desire that all things both within and without , be accomplished according to the pleasure of thy will. How safe is it for the keeping of Heavenly grace , to fly the sight of Men , and not to seek those things that seem to cause admiration abroad , but to follow that will all diligence , which bringeth amendment of life and zeal of godliness . 6. To how many hath virtue known and over hastily commended , been hurtful ? How profitable hath grace been kept with silence in this mortal life , which is nothing but a temptation and a warfare ? CHAP. XLVI . Of putting our trust in God when evil words arise . CHrist. Son , be constant , and put thy trust in me . For what are words but words ? They fly through the Air , but hurt not so much as a stone . If thou be guilty , see that thou be not unwilling to amend thy self ; if thou be innocent , resolve to suffer this willingly for the sake of God. It is but a small matter to suffer sometimes a few words , if thou hast not yet the courage to endure hard stripes . And why do small matters go to thy heart , but for that thou art yet carnal , and regardest Men more than thou oughtest ? Because thou art afraid to be despised , therefore thou wilt not be reprehended for thy faults , but seekest the shades of excuses . 2. But look better into thy self , and thou shalt see that the world is yet alive in thee , and a vain affection to please Men. For when thou shunnest to be humbled and reproved for thy faults , it is evident that thou art neither truly humble , nor truly dead to the world , nor the world crucified to thee . But give diligent ear to my words , and thou shalt little regard Ten thousand words spoken by Men. Behold , if all should be spoken against thee that could be most maliciously invented , what would it hurt thee , if thou sufferedst it to pass and madest no more reckoning of it than of a mote ? could all those words pluck as much as one hair from thy head ? 3. But he that hath no heart in him , nor hath God before his eyes , is easily moved with a word of dispraise ; when as he that trusteth in me , and affects not to confide in his own judgment , shall be free from humane fears . For I am the Judge and the discerner of all secrets : I know how the matter passed ; I know him that offereth the injury , and him that suffereth it . From me hath this proceded ; this hath happened by my permission , that the thoughts of many hearts may be revealed . I shall judge the guilty , and the innocent ; but by a secret judgement I would before hand try them both . 4. The Testimony of Men oftentimes deceiveth ; but my judgement is true , it shall stand and not be overthrown . It is commonly hidden , and not known in every thing , but to few notwithstanding it never erreth , neither can it erre , although to the eyes of the foolish it seems not right . Men ought therefore to have recourse to me in every judgment , and not to leave to their own opinions . For the just Man will not be troubled , whatsoever befalleth him from God ; and if any thing be wrongfully brought forth against him , he will not much care ; neither will he vainly be glad , if by others he be with reason excused . For he considereth that I am he that searcheth the heart and reins , and do judge not according to the outward face , nor humane appearance . For that is oftentimes found culpable in my sight , that in the Judgment of Men is thought to be commendable . 5. Christian. O Lord God , the just judg , strong and patient , thou who knowest the frailty and pravity of Man , be thou my strength , and all my trust , for mine own conscience sufficeth me not . Thou knowest that which I know not , and therefore in every reproof I ought to have humbled my self , and to have born meekly ; vouchsafe mercifully to pardon me , as often as I have failed herein , and give me again grace of greater sufferance . For thy abundant mercy is more available to me for the obtaining of pardon , than my conceived justice for the defence of my hidden conscience . Although I know nothing by my self , yet I cannot hereby justifie my self ; for without thy mercy no Man living shall be justified in thy sight . CHAP. XLVII . That all grievous things are to be endured for life everlasting . CHrist. Son , be not dismaied with the painful labors which thou hast undertaken for me , neither be thou wholly discomforted for the tribulations which do befal thee ; but let my promise strengthen and comfort thee in all events . I am able to reward thee infinitely and above all measure . Thou shalt not long toil here , nor always be pressed with griefs . Wait a while and thou shalt see a speedy end of thy evils . There will come an hour when all labor and trouble shall cease . Little and short is all that which passeth away with time . 2. Do what thou dost ; labor faithfully in my Vineyard , I will be thy reward . Write , read , sing , mourn , keep silence , pray , suffer crosses manfully ; life everlasting is worthy of all these yea and greater combats . Peace shall come in the day which is known unto the Lord , and there shall be neither day nor night , to wit , of this time , but everlasting light , infinite brightness , stedfast peace , and secure rest . Then thou shalt not say , Who shall deliver me from the body of this death ? Nor cry , Wo is me , that my sojourning is prolonged ! For death shall be thrown down , and salvation shall appear which never shall have end , there shall be no anxiety ; but blessed joy , sweet and lovely company . 3. O , if thou hadst seen the everlasting Crowns of the Saints in Heaven , and with how great glory they now rejoyce who in times past were contemptible to this world , and esteemed unworthy of life it self ; truly thou wouldest presently humble thy self even unto the Earth ; and wouldest rather seek to be under the feet of all , than to have command so much as over one ; neither wouldest thou desire the pleasant days of this life , but rather rejoyce to suffer affliction for God , and esteem it thy greatest gain to be reputed as nothing amongst Men. 4. O if thou hadst a relishing of these things , and didst suffer them to sink into the bottom of thy heart , how durst thou so much as once to complain ? Are not all painful labors to be endured for everlasting life ? It is no small matter , to lose or to gain the Kingdom of Heaven . Lift up thy face therefore unto Heaven ; behold I , and all my Saints with me , who in this world had great conflicts , do now rejoyce , now are comforted , now are secure , now are at rest , and shall remain with me everlastingly in the Kingdom of my Father . CHAP. XLVIII . Of the everlasting day , and shortness of this life . CHristian . O most blessed mansion of the Heavenly City ! O most clear day of Eternity , which night obscureth not , but the highest Truth ever enlightneth ; a day of continual joy , of perpetual quietness , and never changing into a contrary state ! O that that day would once appear , and all these temporal things were at an end ! To the Saints it shineth glistering with evelasting brightness , but to those that are Pilgrims upon Earth , it appeareth only afar off , and as it were through a glass . 2. The Citizens of Heaven do know how joyful that day is ; but the banished Children of Eve bewail the bitterness and tediousness of this . The daies of this life are short and evil , full of sorrow and anguish ; where Man is defiled with many sins , incumbred with many passions , disquieted with many fears , filled with many cares , distracted with many curiosities , intangled with many vanities , compassed about with many errors , worn away with many labors , vexed with temptations , weakned with pleasures , tormented with want . 3. O , when shall these evils be at an end ! when shall I be delivered from the miserable bondage of sin ! When shall I think , O Lord , of thee alone ! When shall I fully rejoyce in thee ! When shall I enjoy true liberty without all impediments whatsoever , without all trouble of mind and body ! When shall I have solid peace , secure and undisturbed peace , peace within and without , peace every way assured ! O good Jesus when shall I stand to behold thee ! When shall I contemplate the glory of thy Kingdom ! When wilt thou be unto me All in all ! O when shall I be with thee in thy Kingdom , which thou hast prepared for thy beloved from all eternity ! I am left a poor and banished Man in the land of mine enemies , where there are daily wars and great calamities . 4. Comfort my banishment , asswage my sorrow ; for my whole desire fighteth after thee . For all is burdensome to me whatsoever this world offereth for my comfort . I long to enjoy thee most inwardly but I cannot attain unto it . My desire is that I may be wholly given up to Heavenly things , but temporal things and unmortified passions weigh me down . With the mind I would be above all things , but with the flesh I am inforced to be subject against my will. Thus unhappy Man that I am , I fight against my self , and am become grievous to my self , whilst my spirit seeketh to be above , and my flesh to be below . 5. O what do I inwardly suffer , when in my mind I consider Heavenly things , and presently in my prayers a multitude of carnal imaginations present themselves before me ! My God , be not far from me , depart not in thy wrath from thy Servant . Cast forth thy lightning , and disperse them ; send out thy darts , and break all the imaginations which my enemy casts in . Gather in , call home my senses unto thee , make me forget all the things of this world : grant me to cast away speedily the imaginations of wickedness . Succor me , O thou the everlasting Truth , that no vanity may move me . Come Heavenly sweetness and let all impurity fly from before thee . Pardon me also , and mercifully forgive me as often as I think upon any thing else besides thee in prayer . I do truly confess , that I am wont to be subject to many distractions ; for oftentimes I am not there , where I do corporally stand , or sit , but I am rather there , whither my thoughts do carry me . Where my thought is , there am I : there is oftentimes my thought , where my affection is . That quickly offereth it self unto me , which is naturally delightsom , or by custom is pleasing . 6. And for this cause , thou that art Truth it self hast plainly said . Where thy treasure is , there is also thy heart . If I love Heaven , I willingly think of Heavenly things . If I love the world , I rejoyce at the felicity of the world , and grieve for the adversity thereof . If I love the flesh , I shall fancy oftentimes those things that are pleasing to the flesh ; If I love the spirit , I delight to think of spiritual things . For whatsoever I love , thereof do I willingly speak , and hear , and carry home with me the forms , the Ideas and representations thereof . But blessed is that Man , that for thee , O Lord , dismisseth all creatures , that violently resisteth nature , and through fervor of spirit crucifieth the lusts of the flesh , that so with a serene conscience he may offer pure prayer unto thee , and be meet to be admitted into the Angelical quire , all earthly things both outwardly and inwardly being excluded . CHAP. XLIX . Of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . CHrist. Son , when thou perceivest the desire of everlasting bliss to be given thee from above , and desirest to depart out of the Tabernacle of this body , that thou mayest behold my brightness without shaddow of turning ; open thy heart wide , and receive this holy inspiration with thy whole desire . Give greatest thanks to the Heavenly goodness , that dealeth with thee so favorably , visiteth thee mercifully , stirreth thee up fervently , holdeth thee up powerfully , lest through thine own weight thou fall down to the things of Earth . Neither dost thou obtain this by thy own thought or endeavor , but by the mere dignation of Heavenly grace and divine favor ; to the end that thou mayest make a further progress in holiness , and obtain greater humility , and prepare thy self for future battels , and endeavor to cleave unto me with the whole affection of thy heart , and serve me with a fervent desire . 2. Son , the fire burneth many times , but the flame ascendeth not up without smoak ; so likewise the desires of some Men burn towards Heavenly things , and yet they are not free from temptation of carnal affection ; and therefore it is not altogether purely for the honor of God that which they so exactly request of him . Such is also oftentimes thy desire , which thou hast pretended to be so serious . For that is not pure and perfect , which is tinctured with the love of thine own proper commodity and interest . 3. Ask not that which is delightful and profitable to thee , but that which is acceptable to me , and appertaineth to my honor ; for if thou judgest aright , thou oughtest to prefer and follow my appointment , rather than thine own desire , or any desired thing . I know thy desire , and have heard thy frequent groans . Now thou wouldest enjoy the glorious liberty of the Sons of God ; now doth the everlasting habitation , and the Heavenly Country replenished with all joy , delight thee ; but that hour is not yet come ; as yet there is another time , to wit , a time of war , a time of labor and trial . Thou desirest to be filled with the chiefest good , but thou canst not attain it for the present . I am he , saith the Lord whom thou must patiently wait for , until the Kingdom of God doth come . 4. Thou art yet to be tryed upon Earth , and to be exercised in many things . Comfort shall be sometimes given thee , but the abundant fulness thereof shall not be granted . Take courage therefore , and be valiant as well in doing as in suffering things contrary to nature . Thou oughtest to put on the new Man , and to be changed into another Man. Thou must oftentimes do that which thou wouldest not , and leave undone that thou wouldest do . That which is pleasing to others , shall go well forward ; that which thou wishest , shall not speed . That which others say , shall be heard ; what thou sayest , shall be nothing regarded . Others shall ask and shall receive : Thou shalt ask and not obtain . 5. Others shall be great in the praise of Men , but of thee there shall be no speech . To others this or that shall be committed , but thou shalt be accounted fit for nothing . At this nature will sometimes be troubled , and it is much if thou bearest it with silence . In these and many such like , a faithful Servant of the Lord is wont to be tried how he can deny and break himself in all things . There is scarce any thing , wherein thou hast had such need to dye to thy self , as in seeing and suffering those things that are contrary to thy will ; especially when that is commanded , which seemeth unto thee inconvenient , or less profitable . And for that thou being placed under authority darest not resist higher power , therefore it seemeth hard to thee to walk at the beck of another , and to leave all thine own opinion . 6. But consider , Son , the fruit of these labors , the end near at hand , and the reward exceeding great ; and thou shalt be so far from sustaining them grievously , that thou wilt take great comfort of thy patience . For in regard of that little of thy will , which now thou willingly forsakest , thou shalt always have thy will in Heaven . There thou shalt find all that thou wilt or canst desire ; there thou shalt enjoy all good without fear of losing it ; there shall thy will be ever one with me ; it shall not covet any outward or private thing . There no Man shall withstand thee , no Man complain of thee , no Man hinder thee , nothing come against thee ; but all things desired shall be there together present , and refresh thy whole affection , and fill it up to the brim . There I will give thee glory for the reproach which here thou sufferedst ; the garment of praise for heaviness ; for the lowest place a kingly Throne for ever ; there shall the fruit of obedience appear , the labor of repentance rejoyce , and humble subjection shall be gloriously crowned . 7. Now therefore be humbly obedient unto all , and regard not who said or commanded this ; but take great heed , that whether thy Superior , or thy inferior , or thine equal , require any thing of thee , or do insinuate their desire ; thou take it all in good part , and endeavor to fulfil it with a sincere will. Let one seek this , another that ; let him ' glory in this , the other in that , and be praised a thousand thousand times ; but do thou neither rejoyce in this , nor in that , but in the contempt of thy self , and only in my good pleasure and honor . This art thou to wish , that whether it be thy life or death , God may be always glorified in thee . CHAP. L. How a disconsolate person ought to offer himself into the hands of God. CHristian . Lord God , Holy Father be thou blessed both now and for evermore , because as thou wilt , so is it done , and what thou doest , is good . Let thy Servant rejoyce in thee , not in himself nor in any thing else ; for thou alone art the true gladness , thou art my hope and my crown , thou art my joy and my honor . O Lord. What hath thy Servant , but what he hath received from thee , even without any merit of his ? Thine is all that thou hast given , and whatsoever thou hast made . I am poor , and in labors from my youth ; and sometimes my soul is sorrowful even unto tears ; sometimes also it is troubled in it self by reason of evils which hang over mine head . 2. I long after the joy of peace , I earnestly crave the peace of thy Children that are fed by thee in the light of thy comfort . If thou give peace , if thou pour into my heart holy joy ; the soul of thy Servant shall be full of gladness , and shall become devout in thy praise ; but if thou withdraw thy self , ( as many times thou doest ) he will not be able to run the ways of thy commandments , but rather he will bow his knees , and knock his breast , for it is not now with him as it was heretofore , when thy candle shined upon his Head , and he was protected under the shadow of thy wings , from the temptations which violently assaulted him . 3. O righteous Father , and ever to be praised , the hour is come , that thy Servant is to be tryed ! Behold dear Father , meet it is that in this hour thy Servant suffer something for thy sake . O Father , evermore to be honored , the hour is come , which from all eternity thou didst foreknow should come ; that for a short time thy Servant should outwardly be oppressed , but inwardly live for ever with thee ; that he should be a little despised , humbled , and made as an abject in the sight of Men , and much afflicted with passions and infirmities ; that he may rise again with thee in the morning of the new light , and be glorified in Heaven . Holy Father , thou hast so appointed it and wilt have it so ; and this is fulfilled which thy self hast commanded . 4. It is a favor to thy friend that he may suffer , and be afflicted in the world for love of thee , how often soever , and by whom soever , thou permittest it to fall upon him . For in the world nothing cometh to pass , without thy councel , without thy providence , or without a cause why . It is good for me , Lord , that thou hast afflicted me , that I may learn thy righteous judgments , and cast away all haughtiness of heart , and presumption . It is profitable to me , that shame hath covered my face that I may rather seek to thee for comfort than to Men. I have learned also hereby to dread thy unsearchable judgments , who afflictest the just with the wicked , but not without equity and justice . 5. I give thee thanks , for that thou hast not spared my sins , but hast worn me away with bitter stripes , inflicting sorrows , and sending griefs within and without . There is none under Heaven that can comfort me , but thou my Lord God , the Heavenly Physician of souls , that strikest and healest , bringest down to Hell and bringest back again ; let thy correction be upon me , and let thy rod instruct me . 6. Behold dear Father , I am in thy hands . I bow my self under the rod of thy correction ; strike my back and my neck too , that my crookedness may be conformed to thy will. Make me an holy and humble disciple of thine , ( as thou art wont well to do ) that I may be ready at every beck of thy divine pleasure . I commend my self and all mine unto thee to be corrected . It is better to be corrected here , than hereafter . Thou knowest all and every thing , and there is nothing in the conscience of Man which can be hidden from thee . Before things are done , thou knowest that they will come to pass , and hast no need that any should teach thee , or admonish thee of those things which are done on Earth . Thou knowest what is expedient for my profiting , and how much tribulation is fit to scour off the rust of my sins . Do with me according to thy desired good pleasure , and disdain me not for my sinful life , better and more clearly known to none than to thee alone . 7. Grant me , O Lord , to know that which is to be known , to love that which is to be loved , to praise that which pleaseth thee most , to esteem that which is precious unto thee , to despise that which is contemptible in thy sight ; suffer me not to judge according to the sight of the outward eyes , nor to give sentence according to the hearing of the ears of ignorant Men ; but to discern of visible and spiritual things with a true judgement , and above all things ever to search after thy good will and pleasure . 8. The minds of Men are often deceived in their judging ; the lovers of the world are also deceived in loving only visible things . What is a Man the better , for that he is esteemed great by Man ? The deceitful in exalting the deceitful , the vain Man in Extolling the vain , the blind in commending the blind , the weak in magnifying the weak , deceiveth him and doth verily more shame him , while he doth vainly praise him . For how much every one is in thy sight , so much he is , and no more . CHAP. LI. That a Man ought to imploy himself in works of humility , when strength is wanting for higher imployments . CHrist. Son , thou art not able always to continue in the more fervent desire of virtue , nor to persist in the higher pitch of contemplation ; but thou must sometimes of necessity by reason of original corruption descend to inferior things , and bear the burden of this corruptible life though against thy will , and with grief . As long as thou carriest a mortal body , thou shalt feel trouble and heaviness of heart . Thou oughtest therefore in the flesh oftentimes to bewail the burden of the flesh ; for that thou canst not always continue in spiritual exercises and divine contemplation . 2. It is then expedient for thee to flie to humble and exterior works , and to refresh thy self with good actions ; to expect with a firm confidence my coming and Heavenly visitation , to bear patiently thy banishment and the dryness of thy mind , till I visit thee again , and deliver thee from all anxieties . For I will make thee forget thy former pains , and enjoy inward quietness . I will lay open before thee the pleasant fields of Holy Scripture , that with an enlarged heart thou mayest begin to run the way of my commandments . And thou shalt say , That the sufferings of this present time are not worthy of the glory to come , that shall be revealed in us . CHAP. LII . That a Man ought to esteem himself not worthy of comfort , but rather to deserve stripes . CHristian . Lord , I am not worthy of thy comfort , nor of any spiritual visitation ; and therefore thou dealest justly with me , when thou leavest me poor and desolate . For though I could shed a Sea of tears , yet I were not worthy of thy comfort . For ( alas ) I deserve nothing , but to be scourged and punished , in that I have grievously and often offended thee , and have sinned greatly in many things . All things therefore duly considered , I am not worthy even of the least comfort . But thou O gracious and merciful God , who wilt not that thy works should perish , to shew the riches of thy goodness upon the vessels of mercy , even beyond his desert vouchsafest to comfort thy Servant above the manner of Men. For thy comforts are not like to the words of Men. 2. What have I done , O Lord , that thou shouldest bestow any Heavenly comfort upon me ? I remember not that I have done any good , but have been always prone to sin , and slow to amendment . This is true , and I cannot deny it . If I should say otherwise , thou wouldest stand against me , and there would be none to defend me . What have I deserved for my sins , but Hell and everlasting fire ? I confess in very truth that I am worthy of all scorn and contempt , and it is not fit that I should be remembred amongst thy holy ones . And although I be unwilling to hear this , yet notwithstanding for the truths sake I will lay open my sins against my self , that so the sooner I may obtain mercy at thy hand . 3. What shall I say being guilty and full of all confusion ? I have nothing to say but this , I have sinned . Lord , I have sinned ; have mercy on me , pardon me ; suffer me a little , that I may bewail my grief , before I go unto the land of darkness , a land covered with the shadow of death ; What dost thou so much require of a guilty and miserable sinner , as that he be contrite , and humble himself for his offences ? Of true contrition and humbling of the heart , ariseth hope of forgiveness ; the troubled conscience is reconciled to God , the favor of God , which was lost , is recovered ; Man is preserved from the wrath to come , and God and the penitent soul meet together with an holy kiss . 4. Humble contrition for sins is an acceptable sacrifice unto thee , O Lord , savoring much sweeter in thy presence than the perfume of frankincense . This is also the pleasant ointment , which thou wouldest should be poured upon thy sacred feet ; for thou never despisest a contrite and humbled heart . There is the place of refuge , from the angry face of the enemy ; there is amended and washed away , whatsoever defilement elsewhere was contracted , and whatsoever is polluted . CHAP. LIII . That the grace of God doth not joyn it self with those that savor of Earthly things . CHrist. Son , my grace is precious , it suffereth not it self to be mingled with external things , nor earthly comforts . Thou oughtest therefore to cast away all hindrances of grace , if thou desire to receive the infusion thereof . Choose therefore a secret place to thy self , love to live alone with thy self , desire the conversation of none ; but rather pour out devout Prayers unto God , that thou mayest keep thy mind in compunction , and thy conscience pure . Esteem the whole world as nothing ; prefer attendance upon God before all outward things ; for thou canst not attend upou me , and be delighted also in transitory vanities . Thou oughtest to sequester thy self from thy acquaintance and friends , and to keep thy mind void of all temporal comfort . So the blessed Apostle Peter required , that the faithful of Christ should keep themselves as strangers and pilgrims in this world . 2. O how great a confidence shall he have at the hour of death , whom no affection to any Earthly thing detaineth in the world ! but the sickly mind is not yet capable of so retired a heart ; neither doth the carnal Man understand the liberty of him who is inwardly recollected . Notwithstanding if he will be truly spiritual , he ought to renounce as well those which are strangers , as those which are near unto him ; and to beware of no Man more than of himself . If thou perfectly overcome thy self , thou shalt with more ease subdue the rest . It is a perfect victory to triumph over our selves . For he that keepeth himself subject in such sort that his sensuality be subdued to reason , and reason in all things be obedient to me ; he is truly a conqueror of himself , and Lord of the world . 3. If thou desire to mount unto this height , thou must set out couragiously , and lay the Ax to the root ; that thou mayst pluck up and destroy that hidden inordinate inclination to thy self , and unto all private and Earthly good . Of this sin ( that Man too inordinately loveth himself ) almost all dependeth , whatsoever is throughly to be overcome ; which evil being once overcome , and subdued , there will presently ensue great peace and tranquillity . But for that few endeavor perfectly to die unto themselves , and altogether to go out of themselves , therefore they remain intangled in themselves , and cannot be lifted up in spirit above themselves . But he that desireth to walk freely with me , it is necessary that he mortifie all evil and inordinate affections , and that he should not earnestly adhere unto any creature by private love . CHAP. LIV. Of the different motions of Nature and Grace . CHrist. Son , mark diligently the motions of Nature and Grace ; for in a very contrary and subtil manner these are moved , and can hardly be discerned but by him that is spiritually and inwardly enlightned . All Men indeed desire that which is good , and pretend some good in their words and deeds ; and therefore uuder the shew of good , many are deceived . Nature is crafty , and seduceth , intangleth , and deceiveth many , and always proposeth her self for her end ; but Grace walketh in simplicity , and avoideth all shew of evil , pretendeth not deceits , and doth all things purely for Gods sake , in whom also she finally resteth . 2. Nature will not willingly die , nor be kept down , nor be overcome , nor be subject to any , nor be subdued ; but Grace mindeth self mortification , resisteth sensuality , seeketh to be subject , is willing to be kept under , and will not use her own liberty ; she loveth to be kept under discipline , and desireth not to rule any , but always to live and remain wholly subject unto God , and for God is ready humbly to bow unto all Men. Nature striveth for her own commodity ; and considereth what profit she may reap by another ; but Grace considereth not what is profitable and commodious unto her self , but rather what is profitable to many . Nature willingly receiveth honor and reverence ; but Grace faithfully attributeth all honor and glory unto God. 3. Nature feareth shame and contempt ; but Grace rejoyceth to suffer reproach for the Name of Jesus . Nature loveth idleness and bodily rest ; but Grace cannot be idle , but willingly imbraceth labor . Nature seeketh to have those things that be curious and glorious , abhorreth that which is mean and course ; but Grace delighteth in plain and humble things , despiseth not rough things , nor refuseth to wear that which is old and torn . Nature respecteth temporal things , rejoyceth at Earthly gain , sorroweth for loss , is moved with every little injurious word ; but Grace thinketh on that which is everlasting , and cleaveth not to temporal things , she is not troubled with losses , nor disquieted with hard words ; for that she hath placed her treasure and joy in Heaven , where nothing perisheth . 4. Nature is covetous , and doth more willingly receive than give , she loveth proper and private things ; but Grace is bountiful and liberal to all ; shunneth private interest , is content with a little , thinketh that it is more blessed to give than to receive . Nature is bent to the creatures , to her own flesh , to vanities , and to many vagaries ; but Grace draweth unto God and unto goodness renounceth creatures , flyeth the world , hateth the desires of the flesh , restraineth wandrings abroad , blusheth to be seen in publick ; Nature is willing to have some outward comfort , wherein she may be sensibly delighted ; but Grace seeketh comfort in God alone , and delighteth above all visible things in the highest good . 5. Nature worketh all for her own gain and profit , she can do nothing freely , but for bestowed benefits she hopeth to obtain either that which is equal , or better , either praise or favor , and coveteth to have her works and gifts much esteemed ; but Grace seeketh no temporal thing , nor desireth any other reward than God alone ; nor asketh more of temporal necessaries , than what may serve her for the obtaining of things eternal . 3. Nature rejoyceth to have many friends and kinsfolks , she glorieth of noble place and birth ; pleaseth the powerful , fawneth upon the rich , applaudeth those that are like her self ; but Grace loveth even her enemies , and is not puffed up with multitude of friends ; nor esteemeth place or birth , but where it is joyned with greater virtue ; she rather favoreth the poor than the rich ; hath more compassion of the innocent than the powerful ; rejoyceth in the true , not in the deceitful ; always exhorteth good Men to labor for the better gifts ; and by goodness to resemble the Son of God. Nature quickly complaineth of want and trouble ; Grace constantly endureth need . 7. Nature referreth all things to her self , striveth and contendeth for her self ; but Grace reduceth all to God , from whence originally they proceed ; she ascribeth no good to her self , neither doth she arrogantly presume ; she contendeth not , nor preferreth her opinion before others ; but in every apprehension and opinion submitteth her self unto the eternal wisdom and to the divine judgment . Nature coveteth to know secrets , and to hear news ; she will appear abroad , and make proof of many things by her own senses ; she desireth to be known , and to do those things , for which she may be praised and admired ; but Grace careth not for hearing news , nor to understand curious matters ; for that all this springeth from the old corruption of Man , seeing here is nothing new and durable upon Earth . She teacheth therefore to restrain the senses , to avoid vain pleasing and ostentation , humbly to hide those things that are worthy of praise and admiration ; and of every thing and every knowledg to seek profitable fruit , and the praise and honor of God ; she will not have her self nor hers publickly praised , but desireth that God should be blessed in his gifts , who of mere love bestoweth all things . 8. This Grace is a supernatural light , and a certain special gift of God , and the proper mark of the elect , and pledg of everlasting salvation ; which raiseth up a Man from Earthly things to love the things of Heaven , and of a carnal maketh him a spiritual Man. How much the more therefore Nature is depressed and subdued , so much the greater Grace is infused , and the inward Man daily by new visitations more reformed according to the image of God. CHAP. LV. Of the corruption of Nature , and efficacy of divine Grace . CHristian . O Lord my God , who hast created me after thy Image and likeness , grant me this grace which thou hast shewed to be so great and so necessary to salvation , that I may overcome my wicked nature , which draweth me to sin and to perdition . For I feel in my flesh the Law of sin , contradicting the Law of my mind , and leading me captive to the obeying of sensuality in many things ; neither can I resist the passions thereof , unless thy most holy grace fervently infused into my heart , do assist me . 2. Thy grace , O Lord , and great grace is needful , that nature may be overcome , which is ever prone to evil from her youth . For by Adam the first Man , nature being fallen and corrupted by sin , the penalty of this stain hath descended upon all Mankind , in such sort , that nature it self which by thee was created good and upright , is now accounted for the sin and for the infirmity of corrupted nature ; for that the motion thereof left unto it self draweth to evil and to inferior things . For the little power which remaineth , is like a certain spark lying hidden in ashes . This is natural reason it self , encompassed about with great darkness , yet still retaining power to discern good and evil , and the difference between true and false ; although it be unable to fulfil all that it approveth ; and enjoyeth not now the full light of truth , nor the soundness of her affections . 3. Hence it is , my God , that after the inward Man I delight in thy Law , knowing thy commandments to be good , just , and holy , reproving also all evil and sin , teaching that it is to be avoided . But with the flesh I serve the law of sin , whilst I rather obey sensuality than reason . Hence it is that to will to do good is present with me , but how to perform it I find not . For this cause I often purpose many good things , but because I want grace to help my weakness , upon a light resistance I go back and faint . Hence it is that I know the way of perfection , and see clearly enough what I ought to do ; but pressed down with the weight of mine own corruption , I rise not unto what is more perfect . 4. O Lord , how exceeding needful is thy grace for me , to begin any good work , to go forward , and to accomplish it ; For without it I can do nothing , but in thee I can do all things , when thy grace doth strengthen me . O Heavenly grace indeed , without which our most worthy actions are nothing , and no gifts of nature are to be esteemed . Arts , riches , beauty or strength , wit or eloquence , are of no value with thee , O Lord , without thy grace . For gifts of nature are common to good and bad , but the peculiar gift of the elect is grace and love ; and they that bear this honorable mark , are esteemed worthy of everlasting life . This grace is so eminent , that neither the gift of prophesie , nor the working of miracles ; nor any speculation ( how high soever ) is of any esteem without it . Neither faith nor hope , nor other virtues are acceptable unto thee without love and grace . 5. O most blessed Grace , that makest the poor in spirit rich in virtues , and makest the rich in many blessings to be humble in heart ; come , come down unto me , replenish me early with thy comfort , lest my soul should faint for weariness and driness of mind . I beseech thee , O Lord , that I may find grace in thy sight ; for thy grace is sufficient for me , though other things that nature desireth be wanting . If I be tempted and vexed with many tribulations , I will not fear any evils , whilst thy grace is with me ; that is my strength ; that giveth advice and help ; that is stronger than all enemies , and wiser than all the wise . 6. Thy grace is the mistress of truth , the teacher of discipline , the light of the heart , the solace in affliction , the driver away of sorrow , the expeller of fear , the nurse of devotion , the mother of tears . What am I without it , but a withered piece of wood , and an unprofitable stalk only meet to be cast away ? Let thy grace therefore , O Lord , always prevent me and follow me , and make me ever diligent in good works , through Jesus Christ thy Son. Amen . CHAP. LVI . That we ought to deny our selves , and imitate Christ by the Cross. CHrist. Son , look how much thou goest out of thy self , so much mayst thou enter into me . As to be void of all desire of external things , maketh inward peace ; so the forsaking of our selves inwardly , joyneth unto God. I will have thee learn the perfect leaving of thy self to my will , without contradiction and complaint . Follow me , I am the Way , the Truth , and the Life . Without the way there is no going aright , without truth there is no knowledge , without life there is no living . I am the way which thou oughtest to follow ; the truth which thou oughtest to trust ; the life for which thou oughtest to hope . I am the way inviolable , the truth infallible , the life which cannot end . I am the most straight way , the supreme truth , the true life , yea the blessed life , the uncreated life . If thou remain in my way thou shalt keep the truth , and the truth shall make thee free , and thou shalt lay hold on everlasting life . 2. If thou wilt enter into life , keep the commandments . If thou wilt know the truth , believe me . If thou wilt be perfect , sell all . If thou wilt be my Disciple , deny thy self . If thou wilt possess a blessed life , despise this present life . If thou wilt be exalted in Heaven , humble thy self upon Earth . If thou wilt reign with me , bear the Cross with me . For only the Servants of the Cross find the way of bliss and true light . 3. Christian. Lord Jesus , forasmuch as thy way is narrow and contemptible unto the world , grant me grace to imitate thee in suffering worldly contempt . For the Servant is not greater than his Lord , nor the Disciple above his Master . Let thy Servant be exercised in thy holy life , for therein my salvation and the true holiness doth consist ; whatsoever I read or hear besides it , doth not recreate or delight me fully . 4. Christ. Son , now that thou knowest and hast read these things , happy shalt thou be , if thou do them . He that hath my commandments and keepeth them , he it is that loveth me ; and I will love him , and will manifest my self unto him , and will make him sit with me in the Kingdom of my Father . Christian. Lord Jesus , as thou hast said and promised , so let it come to pass , and grant that I may not wholly undeserve this favor . I have received the Cross , I have received it from thy hand ; I will bear it , and bear it till death , as thou hast laid it upon me . Truly the life of a good retired person is the Cross , but yet it is a guide to Paradise . It is now begun , it is not lawful to go back , neither is it fit to leave that which I have undertaken . 5. Let us then take courage , my Brethren , and go forwards together , Jesus will be with us . For Jesus's sake we have undertaken this Cross , for Jesus's sake let us persevere in the Cross. He will be our helper , who is our guide and forerunner . Behold our King goeth before us , who also will fight for us ; let us follow him manfully , let none be dismaid ; but be we ready to die valiantly in the battle , and let us not blemish our glory by flying from the Cross. CHAP. LVII . That a Man be not too much dejected , when he falleth into some defects . CHrist. Son , patience and humility in adversities are more pleasing to me , than much comfort and devotion in prosperities . Why art thou grieved for every little trifle spoken and done against thee ? Although it had been much more thou oughtest not to have been moved . But now let it pass ; it is not the first that hath happened , nor is it any new thing , neither shall it be the last , if thou live long . Thou art manly enough , as long as no adversity happeneth . Thou canst give good counsel also , and canst strengthen others with thy words ; but when any tribulation suddenly comes to thy door , thou art destitute of counsel and strength . See therefore thy great frailty which thou often hast experience of in every small occurrence . It is notwithstanding intended for thy good , when these and such like things befal thee . 2. Put it out of thy heart the best thou canst , and if it touch thee yet let it not deject thee , nor trouble thee long ; bear it at least patiently , if thou canst not joyfully . Although thou be unwilling to hear it , and conceivest indignation thereat , yet restrain thy self , and suffer no inordinate word to pass out of thy mouth , whereby the little ones may be offended . The storm which now is raised shall quickly be appeased , and inward grief shall be sweetned by the return of grace . I yet live , saith the Lord , and am ready to help thee , and to give thee greater comfort than before , if thou put thy trust in me and callest devoutly upon me . 3. Be more patient , and prepare thy self to greater suffering . All is not lost , if thou feel thy self often afflicted or grievously tempted . Thou art a Man , and not God ; thou art flesh , not an Angel. How canst thou look to continue ever in the same state of virtue , when an Angel in Heaven hath fallen , as also the first Man in Paradise ? I am he who will strengthen with health them that mourn , and do raise up unto divine glory those that know their own infirmity . 4. Christian. Lord , blessed be thy word , more sweet unto my mouth than the hony and the hony-comb . What should I do in these my so great tribulations and straits , unless thou didst comfort me with thy holy words ? What matter is it , how much , and what I suffer , so as I may at length attain to the port of salvation ? Grant me a good end , grant me a happy passage out of this world . Be mindful of me , O my God , and direct me the right way to thy Kingdom , Amen . CHAP. LVIII . Of not searching into high matters and into the secret judgments of God. CHrist. Son beware thou dispute not of high matters , nor of the secret judgments of God , why this Man is left , and that Man taken into so great favor ; why also this Man is so much afflicted , and that Man so greatly advanced , these things are beyond the reach of Man , neither can any reason or disputation search out the judgment of God. When the enemy therefore suggesteth these things unto thee , or some curious people enquire of thee , answer that of the Prophet , Thou art just , O Lord , and thy judgment is right . And again , The judgments of the Lord are true and righteous altogether . My judgments are to be feared , not to be discussed ; for they are such as cannot be comprehended by the understanding of Man. 2. In like manner I advise thee not to enquire , nor dispute of the merits of the Saints , which of them is holier than the other , and which is greater in the Kingdom of Heaven , These things oftentimes breed strife and unprofitable contentions , they nourish also pride and vain glory ; from whence do spring envy and dissentions , whilst one will proudly prefer this , and the other , another . To desire to know and search out such things , is to no purpose ; nor would it please the Saints ; for I am not the God of dissention , but of peace ; which peace consisteth rather in true humility , than in self exaltation . 3. Some are carried with zeal of affection , to love these or those most ; but this love is rather humane than divine . I am He who made all the Saints , and have given them grace ; I have given them glory , I know what every one hath deserved ; I have prevented them with the blessings of my goodness . I foreknew my beloved before the beginning of the world . I chose them out of the world , they chose not me first , I called them by grace , I drew them by mercy , I led them through sundry temptations . I have poured into them glorious comforts , I have given them perseverance , I have crowned their patience . 4. I know both the first and the last ; I embrace all with inestimable love . I am to be praised in all my Saints ; I am to be blessed above all things , and to be honored in every one ; whom I have thus gloriously exalted and predestinated without any precedent merits of their own . He therefore that contemneth one of the least of my Saints , honoreth not the greatest ; for that I made both the less and the greater ; and he that dispraifeth any of my Saints , dispraiseth also me , and all the rest in the Kingdom of Heaven . There all are one through the bond of love ; they think the same , they will the same , and they all love one another . 5. But yet ( which is much more high ) they love me more than themselves , and are drawn out of all themselves or any merits of their own . For being ravished above self-love , they are wholly carried out to love me , in whom also they do fruitively rest . Nothing can turn them back , nothing can press them down ; for being full of the eternal Truth , they burn with the fire of unquenchable love . Let therefore carnal and natural Men who can affect no other but their private joys , forbear to dispute of the state of Saints . They add and take away according to their own fancies , not as it pleaseth the eternal Truth . 6. Many are ignorant , but specially those that be slenderly enlightned ; and these can seldom love any with a perfect spiritual love . They are as yet much drawn by a natural affection and humane friendship to this Man or to that ; and according to the experience they have of themselves in their Earthly affections , so they frame an imagination of Heavenly things . But there is an incomparable distance between the things which the imperfect ones imagine in their conceits , and those which the illuminated ones do see by revelation from above . 7. Beware therefore , my Son , that thou treat not curiously of these things , which exceed thy knowledg ; but rather so apply thy endeavors , that thou mayest at least have the meanest place in the Kingdom of Heaven . And if any one did know which of the Saints exceed others in sanctity , or were greater in the Kingdom of Heaven ; what would this knowledg avail him , unless he should thereby humble himself the more in my sight , and should rise up into the greater praising of my name ? He pleaseth God much better that thinketh of the greatness of his sins , and the smalness of his graces , and how far off he is from the perfection of the Saints ; than he that disputeth of their greatness or littleness . 8. They are well and right well contented , if Men could content themselves , and refrain from these vain discourses . They glory not of their own merits , for they ascribe no good unto themselves , but attribute all to me , who of my infinite love have given them all things . They are filled with so great love of the Divinity , and with such an overflowing joy , that there is no glory nor happiness , that is or can be wanting unto them . All the Saints , how much the higher they be in glory , so much the more humble they are in themselves , and nearer and dearer unto me ; And therefore it is written , That they did cast their Crowns before God , and fell down upon their face before the Lamb , and adored him that liveth for ever and ever . 9. Many inquire who is greatest in the Kingdom of God , that know not whether they shall ever be numbred there amongst the least . It is a great thing to be even the least in Heaven , where all are great ; for that all there shall be called , and shall be indeed , the Sons of God. The least shall become a Thousand ; and the sinner of an Hundred years shall die . For when the Disciples asked who should be greatest in the Kingdom of Heaven , they received this answer , Unless you be converted , and be come as little Children , you shall not enter into the Kingdom of Heaven : Whosoever therefore shall humble himself as this little Child , the same is greatest in the Kingdom of Heaven . 10. Wo be unto them that disdain to humble themselves willingly with little Children . For the low gate of the Kingdom of Heaven will not give them entrance . And wo be to the rich , that have their comforts here ; for whilest the poor enter into the Kingdom of God , they shall stand lamenting without . Rejoyce you that be humble , and you that be poor be you glad , for yours is the Kingdom of God , if you walk according to the truth . CHAP. LIX . That all our hope and trust is to be fixed in God alone . CHristian . Lord , what trust have I in this life ? Or what is the greatest comfort , that all things under Heaven do yield me ? Is it not thou , my Lord God , whose mercies are without number ? Where hath it been well with me without thee ? Or when could it be ill with me , when thou wert present ? I had rather be poor for thee , than rich without thee . I rather choose to be a pilgrim on Earth with thee , than to possess Heaven without thee . Where thou art , there is Heaven ; and there is death and Hell , where thou art not , Thou art my desire , and therefore it behoveth me to sigh and cry and pray unto thee . For I have none fully to trust in , none that can seasonably help me in my necessities , but thee alone , my God. Thou art my hope , thou art my trust ; thou art my comforter , and most faithful unto me in all things . 2. All Men seek their own gain ; thou only seekest my salvation and my profit , and turnest all things to my good . Although thou exposest me to divers temptations and adversities , yet thou orderest all this to my advantage , who art wont to try thy beloved ones a Thousand wayes . In which trial thou oughtest no less to be loved and praised , then if thou didst fill me with Heavenly comforts . 3. In thee therefore , O Lord God , I put my whole hope and refuge ; in thee I place my tribulation and anguish ; for I find all to be weak and unconstant , whatsoever I behold out of thee . For neither can many friends avail , nor strong helpers aid , nor wise councellors give any profitable answer , nor the Books of the learned comfort , nor any wealth deliver , nor any secret or pleasant place defend ; if thou thy self dost not assist , help , strengthen , comfort , instruct , and keep us . 4. For all things that seem to belong to the attainment of peace and felicity , without thee are nothing , and do bring indeed no felicity at all . Thou therefore art the end of all that is good , the height of life , the depth of wisdom , and the strongest comfort of thy servants is to trust in thee above all things . To thee therefore do I lift up mine eyes , in thee O my God , the Father of mercies , I put my trust . Bless and sanctifie my soul with thy Heavenly blessings , that it may be made thy holy habitation , and the seat of thy eternal glory ; and that nothing may be found in the Temple of thy glory , that may offend the eyes of thy Majesty . According to the greatness of thy goodness , and multitude of thy mercies look upon me , and hear the prayer of thy poor Servant , who is far exiled from thee in the land of the shadow of death . Protect and keep the soul of thy Servant , amidst so many dangers of this corruptible life , and by thy grace accompanying me direct it by the way of peace , to the country of everlasting light , Amen . THE FOURTH BOOK . A devout Exhortation unto the holy Communion . The voice of Christ. COme unto me , all ye that labor and are burdened , and I will refresh you , saith the Lord. The bread which I will give , is my flesh , for the life of the world . Take ye and eat , that is my body that is given for you . Do this in remembrance of me . He that eateth my flesh , and drinketh my blood , dwelleth in me and I in him . The words which I have spoken unto you , are spirit and life . CHAP. I. With how great reverence Christ ought to be received . The voice of the disciple . THese are thy words , O Christ the everlasting Truth , though not spoken all at one time , nor written in one and the self same place . Because therefore they are thine and true , they are all thankfully and faithfully to be received by me . They are thine , and thou hast spoken them ; and they are mine also , because thou hast spoken them for my salvation . I willingly receive them from thy mouth , that they may be the deeper imprinted in my heart . These so gracious words , so full of sweetness and love , do encourage me , but mine own offences do dishearten me , and my impure conscience driveth me back from the receiving of so great mysteries . The sweetness of thy words doth encourage me , but the multitude of my sins doth oppress me . 2. Thou commandest me to come confidently unto thee , if I will have part with thee ; and to receive the food of immortality , if I desire to obtain everlasting life and glory . Come , saist thou , unto me , all ye that labor and are burdened , and I wil refresh you . O sweet and loving word in the ear of a sinner , that thou , my Lord God , shouldest invite the poor and needy to the participation of thy most holy body ! But who am I , Lord , that I may presume to approach unto thee ? Behold the Heavens cannot contain thee , and thou saist , Come ye all unto me . 3. What meaneth this so gracious a condescension , and this so loving invitation ? How shall I dare to come , that know not any good in my self , whereupon I may presume ? How shall I bring thee unto my House , that have so often offended thy most gracious countenance ? The Angels and the Archangels honor thee , the Saints and just Men do fear thee , and saist thou , Come ye all unto me ? Unless thou O Lord , didst say it , who would believe it to be true ? And unless thou didst command it , who would attempt to come unto thee ? Behold Noah a just Man labored a Hundred years in the making of the Ark , that he might be saved with a few , and how can I in one hours space prepare my self to receive with reverenee the Maker of the world ? 4. Moses thy great Servant , and thy especial friend , made an Ark of incorruptible wood , which also he covered with most pure Gold , to put the Tables of the Law therein ; and I a corruptible creature , how shall I dare so lightly to receive the Maker of the Law , and the giver of life ? Solomon the wisest of the Kings of Israel bestowed Seven years in building a magnificent Temple to the praise of thy Name , and celebrated the feast of Dedication thereof Eight days together ; he offered a Thousand peace-offerings , and he solemnly set the Ark in the place prepared for it , with the sound of Trumpets , and joy ; and I the most miserable and poorest of Men , how shall I bring thee into my House , that can scarce spend one half hour religiously ? And I wish I could once spend about one half hour in a worthy and due manner ! 5. O my God , how much did they endeavor to please thee , and alas how little is that which I do ! How little time do I spend to prepare my self to receive ! I am seldom wholly recollected , very seldom free from all distraction ; and yet surely no unbecoming thought ought to appear in the comfortable presence of thy Deity , nor any creature wholly take me up ; for I am not to harbor an Angel , but the Lord of Angels . 6. And yet there is great difference between the Ark of the Covenant with its reliques , and thy most pure body with its unspeakable virtues ; between those legal Sacrifices , figures of future things , and the true Sacrifice of thy body , the complement of all antient Sacrifices . Why therefore am I not more zealous in thy venerable presence ? Wherefore do I not prepare my self with greater care to receive thy holy things ; sith those holy antient Patriarchs and Prophets , yea Kings also and Princes , with the whole people , have shewed such an affectionateness of devotion to thy divine service ? 7. The most devout King David danced before the Ark of God with all his might , calling to mind the benefits bestowed in times past upon his Forefathers . He made instruments of sundry kinds , he published Psalms , and appointed them to be sung with joy ; he also oftentimes sung to the harp , being inspired with the grace of the holy Ghost . He taught the people of Israel to praise God with their whole heart , and with pleasant voices every day to bless and praise him . If so great devotion was then used , and such celebrating of divine praise before the Ark of the Testament ; what reverence and devotion is now to be performed by me and all Christian people at the Sacrament , in receiving the most precious body of Christ ? 8. O God the invisible Creator of the world how wonderfully dost thou deal with us ! how sweetly and graciously dost thou dispose of all things with thine elect , to whom thou offerest thy self to be received in the Sacrament ! O this exceedeth all understanding ! This chiefly draweth the hearts of the religious and inflameth their affections . For thy true faithful Servants that dispose their whole life to amendment , by this most precious Sacrament , oftentimes gain much of the grace of devotion , and love of holiness .. 9. O the admirable and hidden grace of this Sacrament , which only the faithful ones of Christ do know ; but the unbelieving , and such as are slaves unto sin , cannot have experience thereof ! In this Sacrament spiritual grace is given , and strength which was lost is restored in the soul , and the beauty disfigured by sin returneth again . This grace is sometimes so great , that out of the fulness of devotion which is here given , not only the mind , but the weak body also , feeleth great increase of strength . 10. Our coldness and negligence surely is much to be wailed and pittied , that we are not drawn with greater affection to receive Christ , in whom all the hope and merit of those that are to be saved doth consist . For he is our sanctification and redemption ; he is the comfort of those who are here but travellers , and the everlasting fruition of Saints . It is much therefore to be lamented that many do so little consider this comfortable mystery , which rejoyceth Heaven , and preserveth the whole world . O the blindness and hardness of Mans heart , that doth not more deeply weigh so unspeakable a gift ; but rather cometh by the daily use thereof to regard it little or nothing ! 11. For if this most holy Sacrament should be celebrated in one place only , and consecrated by one only Minister in the world ; with how great desires dost thou think would Men be affected to that place , and to such a Minister , that they might enjoy the celebration of these divine mysteries ? But now there are many Ministers , and Christ is offered in many places ; that so the grace and love of God to Man may appear so much the greater , how much the more this sacred Communion is spread through the world . Thanks be unto thee good Jesus , the everlasting shepherd , that hast vouchsafed to refresh us who are poor and in a state of banishment , with thy precious body and blood , and to invite us to the receiving of these mysteries with the words of thy own mouth , saying , Come unto me all ye that labor and are burdened , and I will refresh you . CHAP. II. That the great goodness and love of God is exhibited to Man in this Sacrament . The voice of the Disciple . IN confidence of thy goodness and great mercy , O Lord , being sick , I approach unto my Savior , being hungry and thirsty to the Fountain of life , needy to the King of Heaven , a Servant unto my Lord , a creature to my Creator , being disconsolate I come to thee my merciful comforter . But whence is this to me , that thou vouch-safest to come unto me ? Who am I that thou shouldest give thy self unto me ? How dare a sinner appear before thee ? And how is it that thou dost vouchsafe to come unto a sinner ? Thou knowest thy Servant and seest that he hath no good thing in him , for which thou shouldest bestow this favor upon him . I confess therefore my unworthiness , and I acknowledg thy goodness ; I praise thy mercy , and give thee thanks for this thy transcendent love . For thou dost this for thine own sake , not for any merits of mine ; to the end that thy goodness may be better known unto me , thy love more abundantly shewed , and thy gracious condescension may be the more eminently set forth . Since therefore it is thy pleasure , and thou hast commanded that it should be so , this thy favor is also dearly pleasing to me , and I wish that my sins may be no hindrance herein . 2. O most sweet and benign Jesus , how great reverence and thanks together with perpetual praise , is due unto thee for the receiving of thy sacred body , whose preciousness no Man is able to express ! But what shall I think of at this Communion , now that I am to approach unto my Lord , whom I am not able duly to honor , and yet I desire to receive him with devotion ? What can I think better , and more profitable , than to humble my self wholly before thee , and to exalt thy infinite goodness above me ? I praise thee my God , and will exalt thee for ever ; and I do despise and submit my self unto thee , in a deep sense of my own unworthiness . 3. Behold thou art the Holy of Holies , and I the skum of sinners ! Behold thou inclinest unto me , who am not worthy so much as to look up unto thee ! Behold thou comest unto me ! It is thy will to be with me , thou invitest me to thy banquet . Thou wilt give me the food of Heaven , and bread of Angels to eat , which is no other indeed than thy self , the living bread , that descendest from Heaven , and givest life unto the world . world . 4. Behold from whence doth this love proceed ! What a gracious condescension of thine appeareth herein ! How great thanks and praises are due unto thee for these benefits ! O how good and profitable was thy councel , when thou ordainedst it ! How sweet and pleasant the banquet , when thou gavest thy self to be our food ! How wonderful is this thy doing , O Lord , how mighty is thy power , how unspeakable is thy truth ! For thou sayest the word , and all things were made ; and this was done which thou commandest . 5. A thing of great admiration , that thou , my Lord God , true God , and Man , shouldest be exhibited unto us by the Elements of Bread and Wine . Thou who art the Lord of all things and standest in need of none , had pleased to dwell in us by means of this thy Sacrament ; preserve my heart and body unspotted , that with a chearful and pure conscience I may often celebrate thy mysteries , and receive them to my everlasting health ; which thou hast chiefly ordained and instituted for thy honor and for a perpetual memorial . 6. Rejoyce , O my soul , and give thanks unto God for so noble a gift , and so singular a comfort left unto thee in this vale of tears . For as often as thou callest to mind this mystery , and receivest the body of Christ ; so often dost thou remember the work of thy redemption , and art made partaker of all the merits of Christ. For the love of Christ is never diminished , and the greatness of his propitiation is never exhausted . Therefore thou oughtest always to dispose thy self hereunto by a fresh renewing of thy mind , and to weigh with attentive consideration this great mystery of thy salvation . So great , new , and joyful it ought to seem unto thee , when thou comest to these holy mysteries ; as if the same day Christ first descending into the womb of the Virgin , were become Man ; or hanging on the Cross did suffer and die for salvation of Mankind . CHAP. III. That it is profitable to communicate often . The voice of the Disciple . BEhold , O Lord , I come unto thee , that I may be comforted in thy gift , and be delighted in thy holy banquet , which thou , O God , hast prepared in thy goodness for the poor . Behold in thee is all whatsoever I can or ought to desire ; thou art my salvation and my redemption , my hope and my strength , my honor and my glory , make joyful therefore this day the soul of thy Servant , for that I have lifted it up to thee . O Lord Jesus , I desire to receive thee now with devotion and reverence . I do long to bring thee into my house , that with Zacheus I may obtain to be blessed by thee , and to be numbred amongst the Children of Abraham . My soul thirsteth to receive thy body , my heart desireth to be united with thee . 2. Give thy self to me , and it sufficeth ; for besides thee no comfort is available . I cannot be without thee , nor live without thy visitation . And therefore I must often come unto thee , and receive thee for the welfare of my soul ; lest perhaps I faint in the way , if I be deprived of thy Heavenly food . For so , most merciful Jesus , thou once didst say , preaching to the people and curing sundry diseases , I will not send them home fasting , lest they faint in the way . Deal thou therefore in like manner now with me , who hast vouchsafed to leave thy self in the Sacrament for the comfort of the faithful . For thou art the sweet refection of the soul ; and he that eateth thee worthily , shall be partaker and heir of everlasting glory . It is necessary for me , that do often fall and sin , and so quickly wax dull and faint , that by frequent prayer and confession , and receiving of thy holy body , I renew , cleanse , and inflame my self ; lest perhaps by long abstaining I should fall from my holy purpose . 3. For the imaginations of Man are prone unto evil from his youth , and unless some divine remedy help him , he quickly slideth to worse . This holy Communion therefore draweth back from evil and strengtheneth in good . For if I be now so often slack and cold when I communicate , or celebrate ; what would become of me if I received not this remedy , and sought not after so great an help ? Though every day I be not fit , nor well prepared to communicate ; I will endeavor notwithstanding at due times to receive the divine mysteries , and to be partaker of so great a grace . For this is one chief comfort of a faithful soul , whilest she wandreth from thee in this mortal body , that being often mindful of her God , she receive her beloved with a devout mind . 4. O the wonderful condescent of thy mercy towards us , that thou O Lord God , the Creator and giver of life to all spirits , dost vouchsafe to come unto a poor soul ; and with thy whole Deity and Humanity to replenish her hunger ! O happy mind and blessed soul , that obtains to receive thee , her Lord God , with devout affection , and in receiving of thee to be filled with spiritual joy ! O how great a Lord doth she entertain ! How beloved a guest doth she harbor ! How pleasant a companion doth she receive ! How faithful a friend doth she take in ! How lovely and noble a spouse doth she embrace ! She embraceth him who is to be loved above all that is beloved , and above all things that may be desired . Let Heaven and Earth and all their furniture be silent in thy presence ; for what praise and beauty soever they have , it is received from thy bounty , and shall not equal the beauty of thy Name , whose wisdom is infinite . CHAP. IV. That many benefits are bestowed upon them that communicate devoutly . The voice of the Disciple . MY Lord God , prevent thy Servant with the blessings of thy sweetness , that I may approach worthily and devoutly to thy glorious Sacrament ; stir up my heart unto thee , and deliver me from all dulness ; visit me with thy salvation , that I may taste in spirit thy sweetness , which plentifully lieth hid in this Sacrament , as in a fountain . Enlighten also my eyes to behold so great a mystery , and strengthen me to believe it with undoubted faith . For it is thy work , and not Mans power ; thy sacred institution , not Mans invention . For no Man is of himself able to comprehend and understand these things , which surpass the understanding even of Angels . What therefore shall I unworthy sinner , dust and ashes , be able to search and comprehend of so high and sacred a mystery ? 2. O Lord , in the simplicity of my heart , with a good and firm faith , and at thy commandment , I come unto thee with hope and reverence , and do truly believe that thou art present in the Sacrament . Thy will is , that I receive thee , and that by love I unite my self unto thee . Wherefore I implore thy mercy , and do crave thy special grace , to the end I may wholly melt and flow over with love unto thee , and hereafter never harbor any external comfort . For this most high and worthy Sacrament is the health of the soul and body , the remedy of all spiritual weakness ; hereby my vices are cured , my passions bridled , temptations overcome or weakned , greater grace is infused , virtue begun increased , faith confirmed , hope strengthened and love inflamed , and enlarged . 3. For thou hast bestowed , and still oftentimes dost bestow many benefits in this Sacrament upon thy beloved ones that communicate devoutly , O my God , the Protector of my soul , the strengthner of humane frailty , and the giver of all inward comfort . Thou impartest unto them much comfort against sundry tribulations ; and liftest them up from the depth of their own dejectedness , to hope in thy protection ; and dost inwardly refresh and illustrate them with new grace , so that they who before Communion felt themselves heavy and indisposed , afterwards being refreshed with Heavenly meat and drink , do find in themselves a great change to the better . And in such a way of dispensation thou dealest with thy elect , that they may truly acknowledg , and patiently prove , how great their own infirmity is , and what goodness and grace they receive from thee . For they of themselves are cold , dull and undevout ; but by thee they are made fervent , chearful , and full of devotion . For who is there , that approaching humbly unto the fountain of sweetness , doth not carry away from thence at least some little sweetness ? Or who standing by a great fire , receiveth not some small heat thereby ? Thou art a fountain always full and overflowing , a fire ever burning and never decaying . 4. Wherefore if I cannot draw out of the full fountain it self , nor drink my fill ; I will notwithstanding set my lips to the mouth of this Heavenly conduit , that I may draw from thence at least some small drop to refresh my thirst ; that so I may not be wholly dried up . And though I be not altogether Heavenly , nor so inflamed as the Cherubins and Seraphins , notwithstanding I will endeavor to apply my self to devotion , and prepare my heart to obtain some small spark of divine fire , by humble receiving of this enlivening Sacrament . And whatsoever is hereunto wanting in me , good Jesus , most holy Saviour , do thou supply for me , most bountifully and graciously , who hast vouchsafed to call us unto thee , saying , Come unto me all ye that labor and are burdened , and I will refresh you . 5. I indeed labor in the sweat of my brows , I am vexed with grief of heart , I am burdened with sins , I am troubled with temptations , I am intangled and oppressed with many evill passions ; and there is none to help me , none to deliver and save me , but thou , O Lord , my Saviour , to whom I commit my self , and all that is mine , that thou mayest keep me and bring me to life everlasting . Receive me to the honor and glory of thy Name , who hast prepared thy Body and Blood to be my meat and drink . Grant , Lord God , my Saviour , that by frequenting thy mysteries , the zeal of my devotion may increase . CHAP. V. Of the dignity of this Sacrament , and Ministerial function . The voice of Christ. IF thou hadst Angelical purity , and the sanctity of St. Iohn Baptist , thou wert not worthy to receive this Sacrament . For it is not within the compass of the deserts of Men , that Man should consecrate the Sacrament of Christ , and receive for food the Bread of Angels . A great mystery , and great is the dignity of the Ministers of God , to whom is given that which is not given to the Angels . It is proper for Ministers rightly instituted in the Church , to have power to celebrate , and consecrate the Body of Christ. The Priest is the Minister of God , using the word of God , by Gods Commandment and appointment ; but God is there the principal Author , and invisible Worker ; to whom is subject all that he pleaseth , and all that he commandeth doth obey . 2. Thou oughtest therefore more to believe God Almighty in this most excellent Sacrament , than thine own sense , or any visible sign . And therefore thou art to come unto this mystery with fear and reverence . Consider attentively with thy self , and see what that is , whereof the Ministery is delivered unto thee by the imposition of the hands of the Bishop . Behold thou art made a Priest , and consecrated to celebrate ; see now that in due time thou doest this faithfully and devoutly , and carry thy self so , as thou mayest be without reproof . Thou hast not lightned thy burden , but art now bound with a straiter band of discipline , and art obliged to a more perfect degree of sanctity . A Minister ought to be adorned with all graces , and to give example of good life to others . His conversation should not be according to the ordinary and common course of Men , but like to the Angels in Heaven , or to perfect Men on Earth . 3. A Minister is the Vicegerent of Christ , to pray humbly with a prostrate mind unto God for himself and the whole People . Neither ought he to cease from prayer till he obtain grace and mercy . When a Minister doth celebrate , he honoreth God , rejoyceth the Angels , edifieth the Church , helpeth the living ; and maketh himself partaker of all good . CHAP. VI. An interrogation of the exercise before Communion . The voice of the Disciple . WHen I weigh thy worthiness , O Lord , and my unworthiness , I tremble , and am confounded in my self . For if I come not unto thee , I fly from life ; and if I unworthily intrude my self , I incur thy displeasure . What therefore shall I do my God , my helper , and my counceller , in necessity ? 2. Teach me the right way , appoint me some exercise sutable to this holy Communion . For it is good for me to know how I should reverently and religiously prepare my heart for thee , for the profitable receiving of thy Sacrament , or for the celebrating of so great and divine a Sacrifice . CHAP. VII . Of the discussing of our own conscience and purpose of amendment . The voice of the beloved . ABove all things , The Minister of God ought to come to celebrate , and receive this Sacrament with great humility of heart , and lowly reverence , with a full faith , and a pious intending of the honor of God. Examine diligently thy conscience , and to thy power purge and cleanse it with true contrition and humble confession ; so as there may be nothing in thee , that may be burdensome unto thee , or that may breed in thee remorse of conscience , and hinder thy free access . Repent thee of all thy sins in general , and in particular bewail and lament thy daily offences . And if thou hast time , confess unto God in the secret of thy heart , all the evils of thy disordered passions . 2. Lament and grieve , that thou art yet so carnal , so worldly , so unmortified in thy passions , so full of the motions of concupiscence , so unwatchful over thy outward senses , so often intangled with many vain fantasies , so vehemently inclined to outward things , so negligent in the interior , so prone to laughter and immodesty , so indisposed to tears and compunction , so prompt to ease and pleasures of the flesh , so dull to strictness and life of zeal , so curious to hear news and see glorious sights , so slack to imbrace what is humble and low , so covetous of abundance , so niggardly in giving , so fast in keeping , so inconsiderate in speeh , so unbridled to silence , so loose in manners , so importune in action , so greedy to meat , so deaf to the word of God , so hasty to rest , so slow to labor , so watchful to tales , so drowsie to watch in the service of God , so hasty to the end thereof , so inconstant in attention , so cold in Prayer , so undevout in celebrating , so dry in receiving , so quickly distracted , so seldom wholly gathered into thy self , so suddenly moved to anger , so apt to take displeasure against another , so prone to judge , so severe to reprehend , so joyful in prosperity , so weak in adversity , so often purposing much good , and yet performing little . 3. These and other thy defects being confessed , and bewailed with sorrow and great dislike of thine own infirmity , make a firm purpose always to amend thy life , and to endeavor still after a farther progress in holiness . Then with full resignation , and with thy whole will , do thou to the honor of my Name , offer up thy self a perpetual sacrifice on the Altar of thy heart , faithfully committing thy body and soul unto me , that so thou mayest come worthily to celebrate this Eucharistical sacrifice , and to receive profitably the Sacrament of my body . 4. For Man hath no oblation more worthy , nor greater , for the destroying of sin , than to offer up himself unto God purely and wholly in the holy Communion . And when a Man shall have done what lieth in him , and shall be truly penitent , and shall come to me for pardon and grace , as I live , saith the Lord , who will not the death of a sinner , but rather that he be converted and live , I will not remember his sins any more , but they shall be all forgiven him . CHAP. VIII . Of the oblation of Christ on the Cross and resignation of our selves . The voice of the Beloved . AS I willingly offered up my self unto God my Father for thy sins , my hands being stretched forth on the Cross , and my body naked , so that nothing remained in me that was not wholly turned into a sacrifice for the appeasing of the divine Majesty ; so oughtest thou also to offer up thy self willingly unto me every day , as a pure and holy oblation , with all thy might and affections , in as hearty a manner as thou canst . What do I require of thee more , than that thou entirely resign thy self unto me ? Whatsoever thou givest besides thy self , is of little account in my sight , for I seek not any gift of thine , but thy self . 2. As it would not suffice thee to have all things whatsoever , besides me ; so neither can it please me , whatsoever thou givest , if thou offerest not thy self . Offer up thy self unto me , and give thy self wholly for God , and thy offering shall be acceptable . Behold I offered up my self wholly unto my Father for thee , and gave my whole body and blood for thy food , that I might be wholly thine , and thou remain mine . But if thou abidest in thy self , and dost not offer thy self up freely unto my will ; thy oblation is not entire , neither will the union between us be perfect . Therefore a free offering up of thy self into the hands of God , ought to go before all thy actions , if thou wilt obtain freedom and grace . For this cause so few become inwardly free and illuminated , for that they are loth wholly to deny themselves . My saying is undoubtedly true , unless a Man forsake all , he cannot be my Disciple . If thou therefore desirest to be my Disciple , offer up thy self unto me with thy whole affections . CHAP. IX . That we ought to offer up our selves , and all that is ours unto God , and to pray for all . The voice of the Disciple . THine , O Lord , are all things that are in Heaven , and in Earth . I desire to offer up my self unto thee , as a free oblation , and to remain always thine . O Lord , in the simplicity of my heart I offer my self unto thee this day , for a sacrifice of a perpetual praise , to be thy Servant for ever . Receive me with this holy oblation of thy precious body ; and may this be for my good and the good of all thy People . 2. I offer unto thee , O Lord , all my sins and offences , which I have committed before thee and thy holy Angels , from the day wherein I first could sin , to this hour , upon thy merciful altar ; that thou mayest consume and burn them all with the fire of thy love , and wash out all the stains of my sins , and cleanse my conscience from all offences , and restore to me again thy grace , which I lost by sin , forgiving me all my offences , and receiving me mercifully to the kiss of peace . 3. What can I do with my sins , but humbly confess and bewail them , and intreat always thy favor ? I beseech thee , hear me graciously , when I stand before thee my God. All my sins are very displeasing unto me . I will never commit them any more ; but I bewail , and will bewail them as long as I live , and am purposed to repent and according to my utmost power to please thee . Forgive me , O God , forgive me my sins for thy holy Names sake ; save my soul which thou hast redeemed with thy most precious blood . Behold I commit my self unto thy mercy , I resign my self into thy Hands . Do with me according to thy goodness , not according to my wickedness and iniquity . 4. I offer up also unto thee all whatsoever is good in me , although it be very little and imperfect , that thou mayest amend and sanctify it , that thou mayest make it grateful and acceptable unto thee , and always perfect it more and more ; and bring me also , who am a slothful and unprofitable profitable creature , to a good and blessed end . 5. I offer up also unto thee all the godly desires of pious persons , the necessities of parents , friends , brethren , sisters , and of all those that are dear unto me , and that have done good either to my self or to others for thy love , and that have desired and begged of me to pray for them and all theirs ; that they all may receive the help of thy grace and comfort , protection from dangers , deliverance from pain ; and being freed from all evils , may joyfully give worthy thanks unto thee . 6. I offer up also unto thee my Prayers , especially for them who have in any thing wronged , grieved , or slandered me , or have done me any damage or displeasure ; and for those also , whom I have at any time sadded , troubled , grieved , and scandalized by words or deeds , wittingly or at unawares , that it may please thee to forgive us all our sins and offences , one against another . Take , O Lord , from our hearts all jealousy , indignation , wrath , and contention , and whatsoever may hurt charity , and lessen brotherly love . Have mercy , O Lord , have mercy on those that crave thy mercy ; give grace unto them that stand in need thereof , and grant that we may be counted worthy to enjoy thy grace , and attain to life everlasting , Amen . CHAP. X. That the holy communion is not lightly to be forborn . The voice of the beloved . THou oughtest often to have recourse to the Fountain of grace and of divine mercy , to the Fountain of goodness and of all benignity ; that thou maist be healed of thy sins and passions , and be made more strong and vigilant against all the temptations and deceits of the Devil . The enemy knowing the great good and advantage which comes by the holy Communion , endeavoreth by all means and occasions to withdraw and hinder faithful and pious persons from it . 2. Some when they purpose to fit themselves for the holy Communion , suffer worse assaults of the Devil . For that wicked spirit ( as it is written in Iob ) cometh amongst the sons of God , to trouble them according to his accustomed malice , or to make them over fearful and perplexed , that so he may diminish their affection , or by subtile assaults take away their faith , to the end they may either altogether forbear the Communion , or at least come unto it but coldly . But there is no heed to be taken of his frauds and suggestions , be they never so filthy and hideous , but all is to be turned back upon his own head . Thou oughtest to contemn and scorn him a miserable wretch , and not to omit the holy Communion for his assaults , and the troubles which he raiseth . 3. Oftentimes also an excessive care for the obtaining such a degree of devotion , and some anxiety about confessing thy sins hindereth thee . Follow herein the counsel of the wise , and put away all doubt and scruple ; for it is an hindrance to the grace of God , and prejudiceth the devotion of the mind . For every small vexation and trouble omit not the holy Communion , but the sooner confess thy sins , and willingly forgive others whatsoever offences they have done against thee ; and if thou hast offended any , humbly crave pardon , and God will readily forgive thee . 4. What availeth it to delay long the confession of thy sins , or to defer the holy Communion ? Purge thy self with speed , spit out the venome presently , make hast to apply this sovereign remedy , and thou shalt find it to be better with thee , than if thou deferredst it long . If thou omittest it to day for this cause , perhaps to morrow some greater will fall out ; and so thou maist be hindred a long time from the Communion , and become more unfit . With all possible speed shake off from thy self all present heaviness and sloth , for it will not avail thee to continue long in disquietness and trouble of mind , and for daily occurring impediments to withdraw thy self from the divine mysteries . Yea it is very prejudicial to defer the Communion long , for this usually causeth a greater dulness and undisposedness . Alas , some cold and dissolute people do willingly delay confession and defer the sacred Communion , lest they should be engaged to the greater watch over themselves . 5. O how little is their charity , and how weak is their devotion , that so easily omit the holy Communion ! How happy is he and acceptable to God , who so ordereth his life , and keepeth his conscience in such purity , that he is ready and fit to communicate every day , if it were convenient and might be done without others taking notice . If one doth sometimes abstain out of humility , or by reason of some lawful impediment , he is to be commended for the reverence which therein he sheweth . But if it proceedeth of dull slothfulness , he must stir himself up , and do what lieth in him , and God will assist his desire for the good will he hath thereto , which God doth chiefly respect . 6. And when any lawful hindrance doth happen , he must yet always have that good will , and a pious intention to communicate , and so shall he not lose the fruit of the Sacrament . For every good Man may every day and hour profitably and without let receive Christ spiritually ; and yet on certain daies , and at time appointed he ought to receive Sacramentally with an affectionate reverence the body of his Redeemer , and rather seek the honor and glory of God , than his own comfort . For he communicateth mystically and is invisibly , as often as he devoutly calleth to mind the mysterie of the Incarnation , and the Passion of Christ , and is inflamed with his love . 7. He that prepareth not himself , but when a Festival draweth near , and when custome compelleth him thereunto , shall usually be found to be unprepared for it . Blessed is he that offereth himself up as a Sacrifice to the Lord , as often as he doth celebrate or communicate . Be not too long , nor too short in celebrating , but keep the accustomed manner of those with whom thou livest . Thou oughtest not to be tedious and troublesom to others , but to observe the received custom , according to the appointment of thy Superiors ; and rather frame thy self to the profit of others , than to thine own devotion or desire . CHAP. XI . That the Body of Christ , and the holy Scriptures , are most necessary unto a faithful soul. The voice of the Disciple . O Sweetest Lord Jesus , how great sweetness hath an holy soul that feasteth with thee in thy banquet , where there is set no other food to be eaten but thy self , her only beloved , and most to be desired above all the desires of her heart ! And verily it should be a sweet thing unto me to pour out tears from the very bottom of my heart in thy presence ; and with holy Magdalene to wash thy feet with my tears . But where is this devotion ? Where is there any so plentiful shedding of holy tears ? Surely in the sight of thee and thy holy Angels , my whole heart should be inflamed and even weep for joy . For I enjoy thee in the Sacrament truly present , though hidden under another representation . 2. For to behold thee in thine own divine brightness , mine eyes would not be able to endure it , neither could the whole world stand in the brightness of the glory of thy Majesty . I do really enjoy and adore him , whom the Angels adore in Heaven ; but I , as yet in the mean time , by faith , they by sight , and without a veil . I ought to be content with the light of true faith , and to walk therein , until the day of everlasting brightness break forth , and the shadowes of figures pass away . But when that shall come which is perfect , the use of Sacraments shall cease . For the blessed in Heavenly glory need not any Sacramental remedy , but rejoyce without end in the presence of God , beholding his glory face to face , and being transformed from glory to glory into the Image of the incomprehensible Deity , they tast the word of God made flesh , as he was from the beginning ; and as he remaineth for ever . 3. Whilest I mind these wonderful things , even all spiritual comfort whatsoever becometh tedious unto me ; for that as long as I behold not my Lord openly in his glory , I make no account at all of whatsoever I see or hear in this world . Thou art my witness , O God , that nothing can comfort me , no creature can give me rest , but thou my God , whom I desire to behold everlastingly . But this is not possible whilest I remain in this mortal life . Therefore I must frame my self to much patience ; and submit my self to thee in all my desires . For thy Saints also , O Lord , who now rejoyce with thee in the Kingdom of Heaven , whilst they lived , expected in faith and great patience the coming of thy glory . What they believed , I believe ; what they hoped for , I also hope for ; whither they are come , I trust I shall come by thy grace . In the mean time I will go forward in faith , strengthened by the examples of the Saints ; I have also godly books for my comfort and for the glass of my life , and above all these , thy most holy body for a singular remedy and refuge . 4. For I perceive Two things to be chiefly necessary for me in the life without which this miserable life would be unsupportable unto me . Whilst I am kept in the prison of this body , I acknowledge my self to stand in need of Two things , to wit , food , and light . Thou hast therefore given unto me a weak creature , thy sacred Body for the nourishment of my soul and body ; and thou hast set thy word as a light unto my feet ; without these Two I could not well live . For the word of God is the light of the soul , and thy Sacrament , the bread of life . These also may be called the Two Tables set on the one side and the other , in the store-house of the holy Church . One is the holy Table having the holy bread , that is , the precious body of Christ ; the other is that of the divine Law , containing holy Doctrine , teaching the true faith , and certainly leading to that within the veil , where is the holy of Holies . Thanks be unto thee Lord Jesus , the light of everlasting light , for the table of holy Doctrine , which thou hast afforded us by thy Servants , the Prophets and Apostles and other Teachers . 5. Thanks be unto thee , Creator and Redeemer of Man , who to manifest thy love to the whole world , hast prepared a great supper wherein thou hast set before us to be eaten ( not the typical Lamb , but ) thine own most sacred Body and Blood , rejoycing all the faithful with thy holy banquet , and replenishing them to the full with thy Cup of salvation , in which are all the delights of Paradise ; and the holy Angels do feast with us , but yet with a more happy sweetness . 6. O how great and honorable is the office of Gods Ministers , to whom it is given with sacred words to consecrate ( the Sacrament of ) the Lord of glory ; with their lips to bless , with their hands to hold , with their mouth to receive , and also to administer to others ! O how clean ought to be those hands , how pure that mouth , how holy that body , how unspotted that heart , where the Author of purity so often entreth ! Nothing but what is holy , no word but good and profitable ought to proceed from his mouth , which so often receiveth the Sacrament of Christ. 7. Simple and chaste ought to be the eyes that use to behold the body of Christ ; the hands pure and lifted up to Heaven , that use to receive the Creator of Heaven and Earth . Unto the Priests especially it is said in the Law , be ye holy for that I your Lord God am holy . 8. Assist us , Almighty God , with thy grace , that we who have undertaken the office of Priest-hood , may serve thee worthily and devoutly in all purity , and with a good conscience . And if we live not in so great innocency as we ought to do , grant us notwithstanding in due manner to bewail the sins which we have committed ; and in the spirit of humility and with the full purpose of a good will to serve thee hereafter more fervently . CHAP. XII . That he who is to communicate ought to prepare himself with great diligence . The voice of the beloued . I Am the lover of purity , and the giver of all sanctity . I seek a pure heart , and there is the place of my rest . Make ready and adorn for me the great Chamber , and I will keep with thee the Passover amongst my Disciples . If thou wilt have me come unto thee , and remain with thee ; purge out the old leaven , and make clean the habitation of thy heart ; shut out the whole world , and all the throng of sins ; sit like a sparrow solitary upon the house-top , and think of thy offences in the bitterness of thy soul. For every lover prepareth the best and fairest room for his beloved ; and herein is known the affection of him that entertaineth his beloved . 2. Know thou notwithstanding , that the merit of no action of thine is able to make this preparation sufficient , although thou shouldest prepare thy self a whole year together , and think on nothing else . Thou art of my mere grace and favor suffered to come to my Table , like a beggar invited to dinner to a rich Man , who hath nothing else to return him for his benefits , but to humble himself and give him thanks . Do what lieth in thee , and do it diligently ; not for custome , not for necessity , but with fear and reverence , and affection ; receive the body of thy beloved Lord God , who vouchsafeth to come unto thee . I am he that have called thee , I have commanded it to be done , I will supply what is wanting in thee ; come and receive me . 3. When I bestow the grace of devotion , give thanks to thy God ; for it is given thee , not for that thou art worthy , but because I have mercy on thee . If thou have it not , but rather dost feel thy self dry ; continue in Prayer , sigh and knock , and give not over until thou art meet to receive some crum or drop of saving grace . Thou hast need of me , not I of thee , neither comest thou to sanctifie me , but I come to sanctifie and make thee better . Thou comest that thou maist be sanctified by me , and united unto me , that thou maist receive new grace , and be stirred up again to amendment . Neglect not this grace , but prepare thy heart with all diligence , and receive thy beloved into thy soul. 4. But thou oughtest not only to prepare thy self to devotion before Communion , but carefully also to conserve thy self therein , after thou hast received the Sacrament . Neither is the careful guard of thy self afterwards less required , than devout preparation before . For a good guard afterwards , is the best preparation again for the obtaining of greater grace ; because that a Man becometh therefore very indisposed , if he presently pour himself out overmuch to outward comforts . Beware of much talk , remain in some secret place , and enjoy thy God. For thou hast him , whom all the world cannot take from thee . I am he , to whom thou oughtest wholly to give thy self , thatso thou maist live hereafter , not in thy self , but in me , without all solicitude . CHAP. XIII . That a devout soul ought to desire with her whole heart , to be united unto Christ in the Sacrament . The voice of the Disciple . HOw may I obtain this , O Lord , that I may find thee alone , and open my whole heart unto thee , and enjoy thee as my soul desireth ? And that no Man may look towards me , nor any creature move me or eye me , but thou alone maist speak unto me , and I to thee , as the beloved is wont to speak to his beloved , and a friend to banquet with his friend ? This I pray for , this I desire , that I may be wholly united unto thee , and may withdraw my heart from all created things , and more and more by sacred Communion and often celebrating , learn to relish Heavenly and eternal things . O Lord God , when shall I be wholly united to thee , and absorpt by thee , and be altogether forgetful of my self ? Thou in me , and I in thee , and so grant us both to continue in one . 2. Thou art truly my beloved , the choicest amongst Thousands , in whom my soul is well pleased to dwell all the days of her life . Thou art indeed my peacemaker , in whom is greatest peace and true rest , without whom is labor and sorrow and infinite misery . Thou art indeed a God that hidest thy self , and thy counsel is not with the wicked , but thy speech is with the humble and simple of heart . O Lord , how sweet is thy spirit , who to the end thou mightest shew thy sweetness toward thy Children , vouchsafest to feed them with the bread which descendeth from Heaven , and is full of all sweetness ! Surely there is no other Nation so great , that hath God nigh unto them , as thou our God art present to all thy faithful ones , unto whom for their daily comfort , and for the raising up of their hearts to Heaven , thou givest thy self to be eaten and enjoyed . 3. For what other Nation , is there so famous , as the Christian People ? or what creature under heaven so beloved , as a religious soul to whom God himself cometh to feed her with his glorious flesh ? O unspeakable grace ! O admirable condescent ! O infinite love singularly bestowed upon Man ! But what shall I give unto the Lord in return of his grace , for so eminent an expression of thy love ? There is no other thing more acceptable that I am able to give , than to give my heart wholly to my God , and to unite it most inwardly unto him . Then shall all my inward parts rejoyce , when my soul shall be perfectly united unto God. Then he will say unto me ; if thou wilt be with me , I will be with thee . And I will answer him , Vouchsafe , O Lord , to remain with me , and I will gladly be with thee . This is my whole desire , that my heart be united unto thee . CHAP. XIV . Of the fervent desire of some devout Persons , to receive the Body of Christ. The voice of the Discipie . O How great is thy goodness O Lord , which thou hast laid up for them that fear thee ! When I remember some devout persons who come unto thy Sacrament , O Lord , with greatest devotion and affection , I am oftentimes confounded and blush within my self , that I come so formally and coldly to thy Table of the holy Communion , that I remain so dry , and without heart affection , That I am not wholly inflamed in thy presence , my God , nor so earnestly drawn and affected , as many devout persons have been , who out of a vehement desire of the Communion , and a feeling affection of heart , could not contain themselves from weeping ; but with the desire both of soul and body , they earnestly longed after thee , O God the living Fountain , being not otherwise able to allay nor satisfie their hunger , but by receiing thy body with all joy and spiritual greediness . 2. O the most ardent faith of those persons ! A clear argument of thy sacred presence . For they truly know their Lord in the breaking of bread , whose heart burneth so mightily within them , whilst thou , O blessed Jesus , conversest with them . Such desire and devotion , so vehement love and fervency , is oftentimes far from me . Be merciful unto me good Jesus , sweet and gracious Lord , and grant me thy poor needy creature , to feed sometimes , at least in this holy Communion , somewhat of thy hearty affectionate love , that my faith may be more strengthened , my hope in thy goodness increased , and that my charity once perfectly enflamed , after the tasting of Heavenly Manna , may never decay . 3. Thy mercy , O Lord , is able to give me the grace I desire , and to visit me most mercifully with the spirit of fervor , when it shall please thee . For although I burn not with so great desire as those that are so singularly devoted to thee ; yet notwithstanding by thy grace , I desire to have this great inflamed desire , praying and craving that I may participate with all such thy fervent lovers , and be numbred among them in their holy company . CHAP. XV. That the grace of devotion is obtained by humility and denial of our selves . The voice of the Beloved . THou oughtest to seek the grace of devotion instantly , to ask it earnestly , to expect it patiently and with confidence to receive it gratefully , to keep it humbly , to work with it diligently , and to commit the term and manner of this Heavenly visitation to God , until it shall please him to come unto thee . Thou oughtest chiefly to humble thy self , when thou feelest inwardly little or no devotion , and yet not to be too much dejected , nor to grieve inordinately . God often giveth in a short moment , that which he hath long time denied ; he giveth sometimes in the end , that which in the beginning of prayer he deferred to grant . 2. If grace should be always presently given , and at hand ever with a wish , the weak Man could not well bear it . Therefore the grace of devotion is to be expected with good hope and humble patience ; yet impute it to thy self and thy sins , when it is not given thee , or when it is secretly taken away . It is sometimes a small matter that hindereth and hideth grace from us , if yet it be to be called small , and not rather a great matter , that hindereth so great a good . And if thou remove this , be it great or small , and perfectly overcome it , thou shalt have thy desire . 3. For presently as soon as thou from thy whole heart givest thy self to God , and seekest not this nor that , for thine own pleasure or will , but setlest thy self wholly in him , thou shalt find thy self united and quiet ; for nothing will relish so well , and please thee so much , as the good pleasure of the divine will. Whosoever therefore , with a single heart lifteth up his intention to God , and purgeth himself from all inordinate love or dislike of any created thing , he shall be the most fit to receive grace , and meet for the gist of devotion . For the Lord bestoweth his blessings there , where he findeth the vessels empty . And how much the more perfectly one forsaketh these low things , and the more he dieth to himself by contempt of himself ; so much the more speedily grace shall come , and enter in more plentifully , and raise up higher the heart that is thus free . 4. Then shall he see , and be filled , and wonder , and his heart shall be enlarged within him , because the hand of the Lord is with him , and he hath put himself wholly into his hands for ever . Behold , so shall the Man be blessed , that seeketh God with his whole heart , and busieth not his soul in vain . This man obtaineth the great favor of divine union , in receiving the holy Eucharist ; for that he respecteth not his own devotion and comfort , but above all devotion and comfort , the honor and glory of God. CHAP. XVI . That we ought to manifest our necessities to Christ , and crave his grace . The voice of the Disciple . O Most sweet , and loving Lord , whom I now desire to receive with all devotion , thou knowest my infirmity and the necessity which I endure , with how many sins and evils I am oppressed , how often I am grieved , tempted , troubled , and defiled . I come unto thee for remedy , I crave of thee comfort and succor ; I speak to him that knoweth all things , to whom all my inward parts are open , and who can only perfectly comfort and help me . Thou knowest what good things I stand in most need of , and how poor I am in vertues . 2. Behold , I stand before thee poor and naked , calling for grace , and craving mercy . Refresh thy hungry beggar , inflame my coldness with the fire of thy love ; inlighten my blindness with the brightness of thy presence . Turn all earthly things to me into bitterness , all things grievous and cross into patience , all low and created things into contempt and oblivion . Lift up my heart to thee in Heaven , and suffer me not to wander upon Earth . Be thou only sweet unto me from henceforth for evermore ; for thou only art my meat and my drink , my love and my joy , my sweetness and all my good . 3. O that with thy presence thou wouldest wholly inflame , burn and conform me unto thy self ; that I might be made one spirit with thee by the grace of inward union , and by the meltings of ardent love ! Suffer me not to go from thee hungry and dry , but deal mercifully with me , as thou hast oftentimes dealt wonderfully with thy Saints . What marvel is it if I should be wholly inflamed by thee , and die from my self , sith thou art fire always burning and never decaying , love purifying the heart , and enlightning the understanding ? CHAP. XVII . Of fervent love and vehement desire to receive Christ. The voice of the Disciple . ple . WIth great devotion and ardent love , with most hearty affection and fervor I desire to receive thee , O Lord , as many Saints and devout persons have desired thee , when they received thy Sacrament who were most pleasing unto thee in holiness of life , and most fervent in devotion . O my God , my everlasting love ; my whole good , my happiness without end . I would gladly receive thee with the most vehement desire and most worthy reverence , that any of the Saints ever had , or could feel . 2. And although I be unworthy to have all those feelings of devotion , yet I offer unto thee the whole affection of my heart , as if I alone had all those highly pleasing inflamed desires ; yea and whatsoever also an holy mind can conceive and desire ; all that , with greatest reverence and most inward affection , I offer and present unto thee . I desire to reserve nothing to my self , but freely and most willingly to sacrifice my self and all mine unto thee , my Lord God my Creator , and my Redeemer . I desire to receive thee this day with such affection , reverence , praise and honor , with such gratitude , worthiness , and love , with such faith , hope , and purity , as thy most holy Mother the glorious Virgin Mary received , and desired thee , when she humbly and devoutly answered the Angel , who declared unto her the mystery of the Incarnation , and said , Behold the handmaid of the Lord , let it be done unto me according to thy word . 3. And as thy blessed Forerunner , the most excellent amongst the Saints , Iohn Baptist , chearfully leaped by reason of the holy Ghost , whilest he was yet shut up in his Mothers womb ; and afterwards seeing Jesus walking amongst Men , humbling himself very much , said with devout affection , The friend of the Bridegroom that standeth and heareth him , rejoyceth with joy for the voice of the Bridegroom ; so I also wish to be inflamed with great and holy desires , and to offer my self up to thee with my whole heart . Wherefore I offer also and present unto thee the joys , fervent affections , mental excesses , and supernal illuminations , and Heavenly visions of all devout hearts , with all the vertues and praises celebrated and to be celebrated by all creatures in Heaven and Earth , for my self , and all such as are commended to me in prayer , that by all thou maist be worthily praised and glorified for ever . 4. Receive , my Lord God , my wishes and desires of giving thee infinite praise and thanks , which according to the measure of thy unspeakable greatness , are most worthily due unto thee . These I yield thee , and desire to yield thee every day and moment . I do entreat and invite all Heavenly minds , and all the devout Servants , to give thanks and praises together with me . 5. Let all People , Tribes , and Tongues praise thee , and magnifie thy holy and sweet Name , with great joy and fervent devotion ; and let all that reverently and devoutly celebrate thy most high Sacrament and receive it with full faith , find grace and mercy at thy hands , and pray humbly for me a sinful creature . And when they shall have obtained their desired devotion and joyful union , and depart from thy sacred Heavenly Table , well comforted and marvellously refreshed , let them vouchsafe to remember my poor soul. CHAP. XVIII . That Man be not a curious searcher of the Sacrament , but an humble follower of Christ , submitting his sense to faith . The voice of the Beloved . THou oughtest to beware of curious and unprofitable searching into this most profound Sacrament , if thou wilt not be plunged in the depths of doubts . He that is a searcher of Majesty , shall be oppressed by thy glory . God is able to work more than Man can understand . A pious and humble inquiry of truth is tolerable , so it be always ready to be taught , and do endeavor to walk in the sound doctrines of the Fathers . 2. Blessed is that simplicity , that forsaketh the difficult ways of questions , and goeth on in the plain and assured path of Gods Commandments . Many have lost devotion , whilest they would search after high things . Faith and a sincere life required at thy hands , not height of understanding , nor a diving deep into the mysteries of God. If thou dost not understand , nor conceive those things that are under thee , how shalt thou be able to comprehend those that are above thee ? Submit thy self to God , and let thy sense be subject to faith ; and the light of knowledg shall be given thee in that degree as shall be profitable and necessary for thee . 3. Some are grievously tempted about faith and the Sacrament , but this is not to be imputed to them , but rather to the Enemy . Be not thou anxious nor dispute with thy thoughts , neither do thou give answer to the doubts cast in by the Devil ; but believe the words of God , believe his Saints and Prophets , and the wicked Enemy will flie from thee . It is oftentimes very profitable to the Servant of God to suffer such things . For the Devil tempteth not unbelievers and sinners , whom he already securely possesseth , but he sundry ways tempteth and vexeth the faithful and religious . 4. Go forward therefore with a sincere and undoubted faith , and come to the Sacrament with unfeigned reverence . And whatsoever thou art not able to understand , commit securely to Almighty God. God deceiveth thee not ; he is deceived that trusteth to much to himself . God walketh with the simple , revealeth himself to the humble , giveth understanding to the little ones , openeth the sense to pure minds , and hideth grace from the curious and proud . Humane reason is weak , and may be deceived , but true faith cannot be deceived . 5. All reason and natural search ought to follow faith , not to go before , nor infringe it . For faith and love do here chiefly excell , and work in a hidden manner in this most holy and excellent Sacrament . God , who is everlasting and of infinite power , doth great and inscrutable things in Heaven and in Earth , and there is no searching out of his wonderful works . If the works of God were such , as might be easily comprehended by humane reason , they were not to be called wonderful and unspeakable . FINIS . 
A66436	----	A vindication of the sermons of His Grace John Archbishop of Canterbury concerning the divinity and incarnation of our B. Saviour : and of the Lord Bishop of Worcester's sermon on the mysteries of the Christian faith, from the exceptions of a late book, entituled, Considerations on the explications of the doctrine of the Trinity : to which is annexed, a letter from the Lord Bishop of Sarum to the author of the said vindication, on the same subject. Williams, John, 1636?-1709. 1695 Approx. 282 KB of XML-encoded text transcribed from 66 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A66436 Wing W2742 ESTC R10240 12927205 ocm 12927205 95552 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66436) Transcribed from: (Early English Books Online ; image set 95552) Images scanned from microfilm: (Early English books, 1641-1700 ; 991:31) A vindication of the sermons of His Grace John Archbishop of Canterbury concerning the divinity and incarnation of our B. Saviour : and of the Lord Bishop of Worcester's sermon on the mysteries of the Christian faith, from the exceptions of a late book, entituled, Considerations on the explications of the doctrine of the Trinity : to which is annexed, a letter from the Lord Bishop of Sarum to the author of the said vindication, on the same subject. Williams, John, 1636?-1709. Nye, Stephen, 1648?-1719. Considerations on the explications of the doctrine of the Trinity. Burnet, Gilbert, 1643-1715. [8], 102, [2] p. Printed for Ric. Chiswell ..., London : 1695. Reproduction of original in Huntington Library. Attributed to John Williams. cf. NUC pre-1956. Half title: A vindication of the Archbishop Tillotson's sermon, concerning the divinity and incarnation of our B. Saviour, &c. Errata: p. [8] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Tillotson, John, 1630-1694. Stillingfleet, Edward, 1635-1699. -- Mysteries of the Christian faith asserted. Jesus Christ -- Divinity -- Early works to 1800. Trinity -- Early works to 1800. Incarnation -- Early works to 1800. 2005-01 TCP Assigned for keying and markup 2005-03 SPi Global Keyed and coded from ProQuest page images 2005-05 Melanie Sanders Sampled and proofread 2005-05 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A VINDICATION OF THE Archbishop TILLOTSON'S Sermons , Concerning the Divinity and Incarnation of our B. Saviour , &c. IMPRIMATUR , Lamb. Nov. 17 , 1694 . RA. BARKER . A VINDICATION OF THE SERMONS OF His Grace JOHN Archbishop of Canterbury , CONCERNING THE Divinity and Incarnation of our B. Saviour : AND Of the Lord Bishop of Worcester's Sermon on the Mysteries of the Christian Faith : FROM THE EXCEPTIONS of a late Book , Entituled , Considerations on the Explications of the Doctrine of the TRINITY . To which is annexed , A Letter from the Lord Bishop of Sarum to the Author of the said Vindication , on the same Subject . LONDON : Printed for Ric. Chiswell , at the Rose and Crown in St. Paul's Church-yard . MDCXCV . TO His Honoured FRIEND , JAMES CHADWICK , Esq. THE Present I here make you being a Vindication of my late LORD of Canterbury , and the Cause he seasonably appeared in , and successfully defended , the Dedication of it seems of right to belong to you , who besides the Happiness of a near Alliance and a long and inward Acquaintance , had a Just Esteem and Veneration for Him. It was not without His GRACE's Direction and Encouragement that I entred upon this Work ; and had He lived to have perus'd the Whole , as He did a Part of it , ( a few Days before his Last Hours ) it had come with greater Advantage into the world , and much more to my own Satisfaction , as having passed the Trial of that Exact and Impartial Judgment which he was wont to exercise in Matters of this Nature . But however it may fall short in that Particular , such as it is , I here present it to you , not doubting ( though it may not deserve it for its own sake ) but you will accept it in Remembrance of so Excellent a Friend , and as a Testimony of all due Respect from , SIR , Your Affectionate Servant , J. WILLIAMS . THE PREFACE . THE Subject which the Author of the Considerations undertakes , is a prime Article of the Christian Faith , and so requires Seriousness and Decorum in the Management of it : And the Persons to whom he declares himself an Adversary , are not only of an eminent Order and Station in the Church , but also such as have approved themselves in their Writings to be of that Learning and Judgment , that Temper and Moderation , that their Adversary cannot but pay some Reverence , in Expressions at least , to their Persons for it . But notwithstanding this , as if he had a distrust in his Cause , and durst not venture it abroad into the world upon the Strength of its own Reason and Authority , he soon endeavours to prepossess his unwary Readers with such Insinuations as he thinks will make them , if not of his own Party , yet suspect the Sincerity of the other . For would you know who those are that he proclaims War against ? They are one while a poor sort of weak people at the best , that , he saith , neither have nor can defend their Cause , but have given it up to the Socinians : But if you would indeed know who they are , in their proper colours ; they are the great Pensioners of the world , that are bribed with great Rewards . They are of a Church , whose Fears and Aws are greater than their Bribes . Another while they are great men indeed that defend the Doctrine of the Trinity against them , but 't is that they Must maintain it , p. 44. So that set aside Preferments , Fears and Aws , and without doubt these Great Men , and the whole Church and Nation ( as he would have it believed ) would Socinianise , and become their Proselytes . Would one think that this Person had ever read the Character his Grace has given his Predecessors in that Controversy , who used generally to lay aside unseemly Reflections , & c. ? Would one think this to be the Person that in the Page before said , That the Archbishop instructed the Socinians themselves with the Air and Language of a Father , not of an Adversary or Judge ? Or rather , has he not given us reason to think he would have these doubtful Expressions construed to the disadvantage of him whom he therein pretends to commend ? Or does he think , that after all , he has wiped his mouth , and comes off with some decorum , that he asks Pardon , if there be any thing here said , not respectful enough . Solomon saith , As a mad man who casteth firebrands , arrows , and death , so is the man that deceiveth ( or as the Septuagint reads it , traduceth ) his neighbour , and saith , Am I not in sport ? For can any thing blacker be said , than that because of the Preferments on one side , and the Fears and Aws on the other , these Great Men defend the Doctrine of the Trinity , and defend it because they must . All that can be said is , that in his opinion these are fatal Biasses ; in his opinion , I say , who after all his pretence to a freedom from these Biasses which the Great Pensioners of the world are under the power of , cannot so smother it , but upon occasion it will break forth : O , saith he , Let the Church-Preferments be proposed as the Reward of only Learning and Piety , and then mighty things shall be done , and it shall be soon seen how many eyes this Liberty would open . Surely he must have too fatal an inclination this way himself , that can think so ill of mankind , and of such who are known to have been tried when time was , but despised his sort of Bribes and Fears too , when armed with Power and Authority ; when they , with a bravery becoming their Learning and Integrity , dar'd to own ( in his Phrase ) not only an inconvenient but a dangerous Truth , p. 65. Surely this is a sort of treatment that these Venerable Persons might not have expected from one of that denomination , that used to argue with decency . But what may not be expected from him , who has the confidence to tell the World , that the Ancient Unitarians did generally reject the Gospel , and other Pieces now attributed to St. John , and said they were written by the Heretick Cerinthus ? p. 50 , &c. And because he thought himself obliged rather to vindicate those beloved Predecessors of his ( as he would have it ) than those Divine Books ; he pretends particularly to set down their Reasons in order ; of which matter , though ( as he tells us ) he will affirm nothing ; yet , saith he , I should be glad to see an Answer to their Exceptions . After which , I hope these Great men will think it no disparagement to suffer the utmost indignity in such Company as that of the Divine Evangelist . But of this more in its proper place . But why doth our Author thus lead up the Van , and bring up the Rear of his Answer to these Venerable Persons , with this popular Topick of Church-Preferments , and Church-Fears ? Was there never a time when the Church of God professed the same Tenets which our Church defends , without any of those great Rewards to bribe them ; and when on all sides they were beset with the Aws and Fears of a Furious and Embitter'd Adversary ? Was there not a time when his Unitarians possess'd some of the greatest Preferments , when ( as our Author tells us ) they had their Paulus Patriarch of Antioch ; and Photinus Metropolitan of Illyricum ; and that their Followers abounded every-where , & c. ? p. 53. And I may tell him as a secret , Was there not a time when the Power of these fatal Biasses was abroad , that their Metropolitans were not wont to treat the Trinitarians with the Air and Language of a Father , but of an Adversary , and a Tyrannical Judge ? What else was the meaning of the Commotions , Violences , and Outrages us'd in those days , when Fire and Faggot were even among them in fashion ; when Bishops were deposed , exiled , slain , and the whole Empire in a Combustion by those Infamous Practices ? Surely ( as our Author saith of his Adversaries ) if those persons had believed as they said , they could never think it necessary to use the Precaution of such mighty Aws and Draconick Sanctions , to maintain a Truth so obvious , as they pretend , to every unprejudiced , and every honest man , p. 54. This , I doubt me , is in his words a Thorny and ungrateful Subject . And he may thank himself for giving the occasion ; and me for not tracing it further . For which , as I am not conscious to my self of having done them any wrong ; so I don't think it fit to conclude my Preface , as he doth his , with asking his pardon . ERRATA . PAge 6. l. 28. dele from and to Perswasion . p. 12. l. 25 : r. uncouth . p. 13. l. ule . r. Paraphrase . p. 18. l. 16. r. What if . p. 26. l. 15. for usually r. really . p. 71. l. 15. after place make a ( , ) l. 16. for and r. And , l. 17. after created make a ( t ) A VINDICATION OF THE SERMONS Of His Grace the Archbishop of Canterbury , Concerning the Divinity and Incarnation of our B. Saviour , &c. SECT . I. Of the Deity of our Saviour . THE Author of the Considerations having taken a liberty of dispersing the matter before him without any just order , doth accordingly often repeat things of the same kind ; making some ventures upon a Point in one place , and taking it up again in another ; so that his Reader is often rather amused than satisfied . Tho withal , he takes occasion to quicken his Matter ( which would otherwise have proved nauseous and heavy ) with several part Remarks and Reflections . But being my design is not like a Man of Mystery ( as he scoffingly represents it ) to darken the Cause , or to cast a mist before the Eyes of the Reader ; I shall gently lead him by the hand , and endeavour to put what I have to say , into that order , that whatever force is in it , the Reader may soon discover ; or what defects may be in it , he may be able to detect . This Author allows His Grace to be open and ingenuous in declaring his Opinion of the Trinity ; and is pleased to allow him a right to alledge particular Scriptures to prove the Divinity of our Saviour . And whether he has proved it or not , is the Point in Controversy . Before I proceed to which , I shall briefly state the Point , and shew what are the distinct Opinions of the Orthodox , the Arians , and Socinians , concerning it ; for into one of these , is the whole to be resolved . The Orthodox hold , That Christ the Word , and only begotten of the Father , was truly and really God from all Eternity ; God by Participation of the Divine Nature and Happiness together with the Father , and by way of Derivation from him , as Light from the Sun ; and that he made all Creatures , and so could no more be a Creature , than it is possible for a Creature to make it self . Thus A. Bp. p. 23 , 37 , 38. The Arians conceive , That sometime before the World was made , God generated the Son after an ineffable manner , to be his Instrument and Minister in making the World. And this Son is called God in Scripture , not in the most perfect Sense , but with respect to the Creatures whom he made . So our Author , p. 46. a Socinus held , That the Son was not in Being till he was the Son of the Virgin ; and that therefore he was a God , not in Nature , but by way of Office , Mission , or Representation , as Moses , and others , are called God in Scripture . So our Author , p. 48. b Against these two last , his Grace directed his Discourse , and took them up in order ; and in the first place founded his Argument upon the First Chapter of St. John's Gospel . Here his Adversary labours with all his might to put by the force of those Arguments . Doth the Archbishop reason from the Context ? If you will believe this Author , this Text is alledged impertinently by him for the Trinitarians , which it doth not favour , no , not in the least . That his Grace can raise the Expressions no higher than Arianism , p. 46. That as for the Historical Occasion assigned by his Grace , there is no Historian ( he is sure , no Ancient Historian ) assigns it . And that many of the Ancients did believe that Cerinthus was the true Author of the Gospel imputed to St. John ; and that the Ancient Unitarians did reject the Gospel , Epistles , and Revelation now attributed to him , p. 49 , 50. This is the Sum of what he has said ; all of which will be comprehended under the following Heads . 1. I shall consider the Authority of St. John's Gospel , and other Writings ascribed to him . 2. I shall consider the Authority of those Vnitarians who , he saith , rejected those Writings . 3. If St. John proves to be the Author of the Gospel , I shall consider the occasion upon which he is said to have written that Book . 4. I shall defend the Orthodox Explication of it , given by the Archbishop . 1. I shall consider the Authority of those Writings , which are usually ascribed to St. John , viz. The Gospel , Three Epistles , and the Revelation . It 's much , that we should be put upon the proof of this at this time of day , and by one that professes himself to believe the Christian Religion ; of which inconsistency , I think it 's much more difficult to give an account , than of the Writings of that Apostle , called in question by his dear Friends , the Ancient Vnitarians . It is certain , that there was not the least occasion given him from the Point in dispute to enter upon this matter , where both sides agreed , or would be thought to be agreed about the Authority of the Book they reason from : And which he saith , is with great Colour alledged for the Arian Doctrine , p. 46. and that Socinus's Explication of it , would perfectly agree to the Lord Christ. But I must confess , he has given too great reason to suspect , that he is in this Point of the same mind with the Ancient Vnitarians ; and would allow Cerinthus , or Simon Magus , or any of the like Rabble , to be Author of those Writings , rather than that Divine Apostle . But as he wisely observes , that those Ancient Vnitarians that had rejected them ; Yet , because they saw it begun to grow into Credit among the other Denominations of Christians , many of which had been seduced by the Platonick Philosophers that came over to Christianity ; therefore they were careful to show them , that it was capable of a very allowable Sense ; and that it doth not appear , that either St. John , or Cerinthus , intended to advance a Second God , p. 53. a That is , in plain and honest English , they themselves did not at all believe those to be the Works of St. John ; but because there was no going against the Stream , and that among the other Denominations of Christians these were universally received , they would then swim with it ; and then whoever was the Author , whether St. John or Cerinthus , was no Trinitarian . And if they could have made this out to the satisfaction of the adverse Party , and there had been nothing wanting but their Approbation of the aforesaid Works to have made the Christians of other Denominations intirely theirs ; then they that at first held , that Cerinthus , and not St. John , was the Author ; and towards an Accommodation , came so far , as to say for convenience sake , St. John , or Cerinthus , to remove all rubs out of the way , and to have compleated the design , would without doubt have intirely come over so far to them , whatever they themseves thought ; and they would have consented that St. John , and not Cerinthus , was the Author . But alas ! that was too hard a task , for St. John himself would not bend and comply , and could not be made a Vnitarian . In the beginning was the Word , and the Word was with God , and the Word was God , &c. was as stable as a Rock ; and therefore if St. John would not be for them , they would not be for him . And then all the Vnitarians with one consent reject the Gospel , Epistles , and Revelation , and give the Honour from St. John to Cerinthus , who should be said to write them , to confirm this Heretick's Cabalastick and Platonick Notions about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Word , and his Jewish Dreams about the Millenary Kingdom , p. 50. Now which part our Author will take to , whether that of the Ancient Vnitarians , Who , he saith , were Contemporaries to the First Fathers of the Church , and were Older than any of those Fathers whose Works are now extant ( if we will believe him ) ; whether , I say , he will take to them and reject these Books , or whether forsake his Friends , and side with those Fathers whose Works are now extant , and the rest of the Catholick Church in receiving them , I am not able positively to determine ; for he holds us in suspence and saith , He will affirm nothing in the matter , but should be glad to see a good Answer to the Exceptions against these Books , which we receive as St. John ' s , that were made by the Ancient Unitarians . I do not think my self obliged to enter into the merits of that cause , unless he will yield those Books of St. John to be for the Trinitarians , and therefore calls their Authority in question : But when he professes St. John not to favour , no not in the least , the Trinitarian Doctrine , and to be wholly Socinian , What need is there to prolong the time and postpone the Consideration of the main Cause , and that I must be put upon the Proof of this , and hew my way through all those formidable Arguments of the Unitarians against St. John's Writings , before I must be admitted to Argue the Point in Debate ? Which is , as if when his Grace had said , That the first Chapter of Genesis might as well be Interpreted of a new Moral Creation , as the first Chapter of St. John ; before he would allow me to proceed to the Proof of this , he should require me to shew that Moses wrote the Book of Genesis , and oblige me to Answer all the Arguments of Abenezra against it . But how impertinent soever this may be , yet to shew my self a fair Adversary , I will return him his Complement ( since I have time for it ) that he shall not ( as he saith to his Grace ) put that question , which I will not satisfy , if I can , and reasonably may . Let us then See ( for he has undertaken to shew us them ) what were the Allegations of the Unitarians out of Eusebius , but especially out of St. Epiphanius , who hath Written very largely of this matter ( as he saith ) . For these Arguments this Author refers us to Eusebius and Epiphanius , but as for Eusebius , he says nothing of these Arguments our Author cites him for ; and as for what are in Eusebius , they are not the Allegations of the Unitarians , but of some of the otherwise Orthodox against the Apocalypse , as I shall shew . As for Epiphanius , our Author saith , He hath written very largely of this matter : but if he has , it had become him to have observ'd that it was because of the Answer he has given to the Arguments which the Alogi ( in our Author 's English , the Unitarians ) alledged against St. John's Writings , in which that Historian is very particular ; and not to propose them as if they had stood the shock of several Ages , and to this day wanted a Reply ; for after this manner he introduces them , I should be glad to see a good Answer to the Exceptions of the Unitarians , against the Books which we receive as St. John's . But perhaps in his esteem what Epiphanius hath said , is not a good Answer ; and as impertinent and ridiculous as that he makes for him in the case of Thyatira , of which more anon . It 's time now to examine them . Object . 1. The Unitarians said , That it was the current Opinion and general Tradition , that Cerinthus , and not St. John , was Author of the Gospel , Epistles , and Revelation , that go under St. John's name : for as to the Revelation , it was scarce doubted by any to be the Work of Cerinthus ; and as such , was wrote against by divers Learned men of the Catholick Persuasion , as 't is now called . A. The Answer Epiphanius gives to that Clause about Cerinthus , is , How could Cerinthus be the Author of that which was directly opposite to him : for Cerinthus would have Christ to be a meer and late-born man , whereas St. John saith , the Word always was , and came from Heaven , and was made flesh . Now I conceive this Answer of Epiphanius to be good , unless they would have Cerinthus to contradict himself . As to the other Clauses of our Author's Objections , ( for they are not in Epiphanius ) nothing is more false , than that it was the current Opinion and general Tradition that Cerinthus was the Author of all those Writings ; and that the Revelation was scarce doubted by any to be his , and was wrote against , as such by divers of the Catholick Persuasion : For , 1. There were some Books of St. John , of which there never was any question in the Christian Church , which Eusebius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such is his Gospel , which Irenaus , and Eusebius from him , say he published , while at Ephesus , at the Instance of the Asian Bishops , and as such is often quoted by the Fathers . This Sandius , a late Author of the Unitarians acknowledges , who saith , The Gospel was always accounted Canonical . Such again is the first Epistle of St. John , which , saith Eusebius , is admitted by the present as it was by the ancient Christians without dispute . So St. Jerom ; upon which Grotius saith , That it was never doubted to be St. John's . So Sandius again . 2. Those Books that were not so generally receiv'd as St. John's , were yet for the most part receiv'd as Canonical . Such were the 2 d. and 3 d. Epistles ; of which some would have another John , call'd John the Presbyter , to be the Author , as St. Jerom saith , and Grotius from him ; but for the most part it was believed to be St. John the Evangelist * : Against which ( it seems ) the Ancient Unitarians had nothing particularly to object ; for else we should have learn'd it from our Author . Of this sort is the Apocalypse ; of which , saith our Author , it was scarce doubted by any to be the Work of Cerinthus . Eusebius indeed saith , Some do question it : But who and how many were they on the other side that did not doubt of either its Authority or Author , even such as Justin Martyr , Irenaus , Tertullian , &c. † some of which interpreted it , ( as St. Jerom saith ) and say that St. John wrote it when in Patmos . But I shall refer our Author for the rest to Grotius and Sandius ; the latter of which charges them with Blasphemy that would attribute it to Cerinthus . Lastly , saith our Author , The Revelation was as the Work of Cerinthus , wrote against by divers Learned men of the Catholick Persuasion . A. Dionysius Alexandrinus was of the number of those that questioned whether St. John the Evangelist were the Author ; and for this indeed he offers several Reasons , but of so little force , that if our Author hath seen them , as he has not so he could not have the confidence to propose them in behalf of his Ancient Unitarians . But whatever that Father thought of the Author , he allowed the Book to be Divine . There were indeed some others of the Catholick Persuasion , that Dionysius spoke of in the same Book , ( as Eusebius Eccles. Hist. lib. 5. cap. 24. relates ) that would have the Apocalypse wrote by Cerinthus ; but they were few , and such as were troubled with a sort of Millenaries , Followers of Nepos an Egyptian Bishop , ( of Repute for his Learning , Faith , and Knowledge of the Scripture ) who for their Opinion quoted the Apocalypse . And it seems , as the Ancient Unitarians rejected St. John's Writings , because they favour'd the Divinity of our Saviour ; so those ( otherwise Orthodox ) would , it 's likely , have rejected the Apocalypse , because it favoured ( as they thought ) the Cause of the Millennium . Upon the whole it appears , That it was the current Opinion and general Tradition , that St. John , and not Cerinthus , was the Author of the Works attributed to that Evangelist . Object . 2. They objected , he saith , ' That this Gospel is wholly made use of by the Cerinthians and Valeminians , the two chief Sects of the Gnosticks , and for this he quotes Irenaeus , as well as Epiphanins . A. What is this brought to prove ? Will it prove Cerinthus to be the Author of that Gospel ? Then it may as well prove Valentinus to be the Author of it , as Cerinthus , since the Valentinians wholly made use of it , as well as the Cerinthians . Or will it prove that the Gospel is a Valentinian , a Cerinthian , or Gnostick Gospel ? Then so would the other Scriptures be such as the Sects were that quoted them , that corrupted and wrested them , to serve their purpose . And thus Irenaeus tells us the Gnosticks did , as he gives Instances enough , Haer. l. 1. c. 15 , 16 , 17. Nay , Cerinthus himself owned the Gospel of St. Matthew , at least part of it ; will it therefore follow that the Doctrine of Cerinthus was favoured in that Gospel , or might be proved from it ? But his Grace saith , This Gospel was wrote against Cerinthus ; and then , saith our Author , how came the Cerinthians to use it ? A. They used it as the other Hereticks used that and other Scriptures . And Irenaeus applies this to another purpose ; for , saith he , By this means they give Testimony to us . And this they might so much the rather do , as the Evangelist makes use of several Terms of theirs ( as his Grace and Grotius have shewed ) such as Life , Light , Fulness , which the Followers of Cerinthus ( who were willing to catch at any thing , as appears from Irenaeus ) finding there , would challenge for theirs ; and this our Author himself intimates , when he thus expounds Irenaeus , That they , the Gnosticks , greedily used this Gospel as a Proof of their Eons . Object . 3 : ' The other Three Evangelists suppose all along that our Saviour Preached but one year , and therefore they reckon but one Passover ; but ( the pretended ) St. John counts Three years , and Three Passovers ; Which , saith our Author , ' seems to me an unaccountable contradiction ; and yet it is granted on all bands , some finding a 4 th year and Passover . Answ. It is an unaccountable Contradiction indeed , if the other Three Evangelists had said , that our Saviour Preached but one Year , and that there was but one Passover , when St. John saith there were three Passovers , and consequently three years , or thereabouts . But the question is , whether the three Evangelists gave any such account ; I am certain they do not . And if one will but consider the occurrences in the time of our Saviour's Preaching , as it 's impossible ( morally speaking ) it should all be done in one years time ; so he that will but consider the way of computation , as Epiphanius hath done Haer. 51.22 . will see that what St. John saith must needs be true . But what then will become of the other Evangelists ? Must they be excluded out of the number of the Canonical ? No surely . But we are to consider when each Evangelist begins , and what he takes in hand to pursue , of which Epiphanius gives a very good account . And if we take this course , we shall find the latter Evangelists often to supply the Omissions of the preceding . And so St. John , who lived the longest , and wrote last of them , doth in the Case before us , and distributes the time of our Saviour's Ministry into Annals , or Passovers , after the Jewish way of Computation , beginning his Account from our Saviour's Baptism , and connecting it to John the Baptist's Imprisonment ( where the other Evangelists begin ) by which means the History is made compleat , and the Evangelists are found to agree , as Eusebius , and St. Jerom observe . The Omission of which , by the other Evangelists , makes it no more a Contradiction , than when St. Matthew begins the Genealogy of our Saviour with Abraham , St. Luke carries it to Adam , and St. John makes him to exist before the World. Omissions are no Contradictions , and such as these no unaccountable Omissions . And as for that single Passeover , the other three speak of , it was not , as that was a Chronological Character of Time , circumscribing the whole space of our Saviour's Ministry ; but a remarkable Point , denoting the special Season he suffer'd in , with relation to the great Type under the Law , and for which he is sometime called our Passover . This , I say , no more describes the compleat Time of his Ministry , than it will follow that because Pontius Pilate was then said to be Governor of Judea , that he was Governor but one Year only . Object . 4. ' The other Evangelists agree , that immediately after his Baptism our Lord was led into the Wilderness to be tempted Forty days . But Cerinthus , who knew not the Series or Order of our Saviour's Life and Miracles , says in the Gospel , which he has , say they , [ viz. the Ancient Unitarians ] forged for St. John , that the next day after his Baptism , our Saviour spake with Andrew and Peter , and the day after went to Galilee , and on the third was at a Wedding in Cana , and after this departed with his Mother and Brethren to Capernaum , where he abode some time . A. Our Author saith , The next day after our Saviour's Baptism , he spake with Andrew , &c. I answer , 1. There is no mention at all of our Saviour's Baptism in that Chapter , but the History of that being particularly relalated by the other Evangelists , St. John supposes it , and refers to it , V. 15. John bare witness — This is he of whom I spake , that is , formerly ; and when that was , St. Matthew 3.11 . shews , which was just before his Baptism . 2. Accordingly , all the way there is an observable difference of Phrase between St. John and the other Evangelists . Matthew saith , He it is that cometh after me , that is , he that is to come . St. John saith , Ver. 26. There standeth one among you , he it is that coming after me , [ as I have said . ] So ver . 29 John seeth Jesus coming ; — he spake of him , as one then known to himself , but that was not till his Baptism , ver . 33. So again , ver . 30. This is be , of whom I said , [ formerly ] Ver. 32 , 34. John bare record , saying , I saw the spirit , — and it abode upon him . The Phrases , said , saw , bare record , abode , do shew that it was a certain time past , which he refers to . From whence it appears , ( 1. ) That the Phrase , the next day , has no reference to our Saviour's Baptism ( for that St. John is not relating ) but to the Discourse then in hand ; as the same Phrase , Ver. 29. had . ( 2. ) That there was a distance of time between our Saviour's Baptism , and that time that John the Baptist had the Discourse with the Pharisees at Bethabara , ver . 19 , 24 , 28. which was the day before he met Andrew , ver . 35. 3. It 's not at all unreasonable to suppose , That our Saviour's Temptation in the Wilderness , &c. did fall in with that time ; for after his Baptism he immediately went into the Wilderness , Mark 1.12 . And John the Baptist may well be supposed to have spent that time in Preaching and Baptizing near to Jordan , and in the parts adjoyning to it ; all which St. John omits , as having been before recorded by the other Evangelists , as well as our Saviour's Baptism . But the Learned Reader may consult Epiphanius , Haer. 51.13 , &c. and Petavius's Notes upon it . And I will refer our Author to Schlictingius's Note on John 1.26 . Object . 5. ' He has feigned an Epistle , as from St. John , to the Bishop and Church of Thyatira , &c. But it 's certain and notorious , say the Unitarians , that there was no Church at Thyatira , till a long time after St. John's Death . 'T is a very ridiculous Answer made to this by Epiphanius , who being sensible ( because he was of Asia ) of the truth of this Objection , is forced to be content with this vain Elusion , that St. John writes Prophetically of this Church . A. 1. It 's far from being certain , that there was no Church , and if St. John be of any Authority , it 's as certain there was a Church there , as in the other Six Cities , for it 's in the same Stile ; and it may be as well said , there was no Church at Ephesus , as at Thyatira , if the way of writing is to be regarded . 2. It 's not probable that there should be no Church there , when Churches were planted all about , and that it 's granted all the other Six were Churches then in being . 3. If I understand Epiphanius , he is far from granting it : All that he saith , is , ( 1. ) Supposing it to be so * , what will follow ? why , ' These very Persons are forced from the things which they object against it , by their own Confession , to assent to the truth ; that St. John foretold things to come by Divine Inspiration , concerning the Corruption of that Church , and those false Prophetesses that should arise in it Ninety three Years after our Lord's Ascension . ( 2. ) He positively saith , There was a Church there in St. John's time ; for saith he , St. John foresaw that after the time of the Apostles , and of St. John , the Church would fall from the truth into Error , even that of the Cataphryges , of which were the pretended Prophetesses , Priscilla , Maximilla , and Quintilla . So again , He wrote by Prophecy to those Christians , that then were there in Thyatira , that a Woman , who would call her self a Prophetess , should arise among them . So that our Author is as wide of the Sense of Epiphanius , as his Unitarians were of the Truth , that would so many years after affirm there was no Church at Thyatira in St. John's time . I suppose our Author took it up at the second hand ; for I perceive Pererius , and perhaps others , mistook Epiphanius . It seems that the Church there had been either destroyed by Persecution , or corrupted by the Cataphryges , out of which Condition it having recovered a Hundred and twelve years after , ( as Epiphanius saith ) the Alogi ignorantly concluded there never had been a Church there till that time ; or however , made use of this pretence to countenance their impious Design of overthrowing the Authority of that Book : A design that our Author hath shewed himself too great a well-wisher to , by so formal a Repetition of those sorry , and so often baffled Objections ; and by adding what force he ( under the name of the Ancient Unitarians ) could to support them . Which brings into my mind an unhappy passage in Serm. 2. of the Archbishop , concerning the Doctrine of Socinus , and his uncoucht way of managing of it . It was only to serve and support an Opinion which he had entertained before , and therefore was resolved one way or other to bring the Scripture to comply with it : And if he could not have done it , it is greatly to be fear'd , that he would at last have called in question the Divine Authority of St. John's Gospel , rather than have quitted his Opinion . It was evidently so in the Case of the Alogi or Ancient Unitarians ; and what doth our Author want of it , that thus rakes into the Dirt of that Generation , and would have them the best part of the Christian Church ? But that remains to be consider'd . II. Who are the Ancient Unitarians , that our Author at all times speaks so venerably of , and that thus rejected the Books usually ascribed to St. John ? This name of the Unitarians and Ancient Unitarians , is a Title much made use of , of late ; and it is a term of Latitude , that to those that know not the difference , adds much to the number ; for under that , they would comprehend all that deny a Trinity , or think not alike of it with the Catholick Church , whether Arians , or Photinians and Socinians ; though at the same time they disagree , as well among themselves , ( as I shall shew ) as with us , and particularly in the point in question , viz. the Authority of St. John's Gospel , &c. Our Author often speaks of the Ancient Unitarians ; and if we would know how ancient they are , he tells us , they were Contemporaries to the first Fathers of the Church , and were older than any of those Fathers whose works are now extant , p. 50. that is , St. Clemens himself contemporary to St. Paul. Now whom should we so soon fix upon for his Ancient Unitarians , as Cerinthus and Ebion , for they were Ancient , as Contemporaries with the First Fathers of the Church ; and were both of them Unitarians , as they both held that our Saviour was a meer Man ? But here our Author interposes , and because he confesses he has met with these two names in the Church History ; and when he did , to be sure finds no passable Character of them ; therefore he will not have Ebion a Person , nor Cerinthus a Unitarian ; and for the proof of the latter , offers no Testimony ( the way for proving matter of Fact ) but an Argument of his own ; For , saith he , if Cerinthus held the Unity of God , and denied the Divinity and Pre-existence of our Saviour ( as his Grace and the Moderns suppose ) neither it should seem , would the Unitarians have reckoned him a Heretick , nor have rejected the Books which they supposed to be his ; namely , the Gospel , Epistles , and Revelation , now attributed to St. John. As if a Person might not be Orthodox in one Point , and Heretical in others ; and the Unitarians might not reckon Cerinthus a Heretick ( who held Jesus was not born of a Virgin , but was the real Son of Joseph and Mary , and that Christ descended upon Jesus after his Baptism , and leaving him again , returned to Heaven ; and so it was Jesus , and not Christ that died ; with more of these whimsical dreams ) though he agreed with them in denying the Divinity and Pre-existence of our Saviour . The matter of Fact is beyond all contradiction , that Cerinthus was a Unitarian , as Church-History would have informed any smatterer in it , ( as Irenaeus , Eusebius , Epiphanius , &c. abundantly testify ) but it is his own Argument that is , in his Pharse , obscure and puzzling . But he is not so willing to part with Ebion , the name I mean , and will have it given by some to the first Christians , because of their Poverty ; and then because the Ebionites were Unitarians in one sense , therefore they must be Hereticks in none . But herein he is as unsuccessful as in his former attempt ; for besides their agreement with the Unitarians in denial of Christ's Divinity , they held the Observation of the Law of Moses necessary , were Circumcised , and rejected St. Paul as an Apostate , &c. Both of these then must be Unitarians , and Ancient Unitarians ; but then comes a very obscure and puzzling part of his History ; For whatever Cerinthus himself thought , yet our Author tells us , that the Gospel of St. John was wholly made use of by the Cerinthians , his Followers . And then though these were Unitarians , yet being not of the number of those that wholly rejected St. John's Writings , we are much at a loss to find out those of them that were Older than any of those Fathers whose Works are now extant . I doubt we must come a step lower , and from being Older than those Fathers of the Church , whose Works are now extant , they will prove at the most Contemporaries with , if not after several of them , about the close of the 2 d. Century , as is computed . Our Author himself points to them , and they were the Alogi . so termed by Epiphanius , because they denied Christ to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word , and the Son of God ; and would have him a meer man. But now though these are Unitarians , and the most like to the Socinians of all the Ancient Unitarians , if not the only ones that are so ( as Sandius would have it , p. 146 , 147 , &c. ) Though they agree with his Character again , that they rejected all the Works commonly ascribed to St. John ; yet they seem to be the only Unitarians that did anciently agree in disowning the Authority of all those Books ; and then it will follow , that the Unitarians were not more Ancient than those Fathers , whose Works are now extant ; though he saith , it is certain and confess'd by them all , that the Ancient Unitarians from the Apostolick times to the Nicene Council , or thereabouts , did reject them . So that I see no remedy , but if he will be positive in it , that he must be contented to let the Cerinthians as well as the Ebionites , pass for Unitarians , to make his Sect thus ancient as the Apostolick times : But how he will do to find out those that did thus professedly reject all those Writings of St. John before them , and from the Apostolick times to them ; and yet were older than such Fathers of the Church , as Clemens Romanus , Polycarp , Ignatius , &c. some of whose Works are now extant ; I must leave to his Consideration . Thus much shall suffice to have said about the Authority of St. John's Writings , and particularly of his Gospel . But there is another Point yet to be debated ; which is , III. To consider what was the occasion upon which St. John Wrote his Gospel . This is one of the first things his Grace doth take into Consideration ; as the knowledge of this seem'd to him to be the only true key to the Interpretation of this Discourse of St. John and the neglect of which was one of the grounds of Socinus's great and fatal mistake , as he saith . How ! Socinus mistake ! rather let St. John's Gospel , and all his other Works , labour and sink under the Exceptions of the Ancient Unitarians ; and lye by the walls till the world can give a good Answer to them . Rather let St. John take up words by chance ( as our Author saith , p. 49. ) and use the words Life , Fulness , Only begotten , as they came in his way , without any design , than the great Socinus should be blamed . St. John , indeed , may be said to use words by chance ; but Sociinus , formed , and thought , and concluded , and understood ; and according as he formed , and thought , and concluded , so it must be meant . He was the man that saw plainly , ( as he words it again , p. 48. ) And if his Grace , in Vindication of St. John , and in compliance with the Ancient Historians , will adventure to Interpret him from the occasion of his Writing , he deserves to be treated with contempt . The Serene Republick owns none of these Titles , Bishop and Archbishop , &c. Thus scoffingly and boyishly doth he introduce this serious Argument . O he ! says his Grace , How strangely has this man [ Socinus ] mistook for want of the Light of Ancient History ! thus he Interprets Scripture by Scripture , and by Reason and Wit , not by the Fathers and the old Historians of the Chruches Party , &c. I could find in my heart to Transcribe what his Grace has Wrote upon this case ; his words are these : It was the great and fatal mistake of Socinus , to go to Interpret Scripture merely by Criticising upon words , and searching into all the Senses that they are capable of , till he can find one , though never so forced and foreign , that will save harmless the Opinion which he was resolved beforehand to maintain , even against the most natural and obvious Sense of the Text which he undertakes to interpret . Just as if a man should interpret Ancient Statutes and Records , by mere critical Skill in words , without regard to the true occasion upon which they were made , and without any manner of knowledge and insight into the History of the Age in which they were written , p. . 18. And that this was the way Socinus took , our Author 's own account of it will manifest , 〈◊〉 , where he chalks out the method his great Master observed , in interpreting that Evangelist , and that is , by laying down certain Propositions , which he resolved to accommodate all to ; such was the Unity of God : and therefore , saith he , when the Word is called God , it Must be meant in a Sense of Office : And whereas it is said , all things were made by him ; those things Must be the Spiritual World , &c. And then farewell Fathers , and Historians , Occasions , and Scripture too , rather than the Reason and Wit of Socinus be called in question . Well , but supposing that our Author is content to have the Historical Occasion of St. John's Writing inquired into ; yet , as for that assign'd by his Grace , it was , he saith , below the Gravity of the Apostle to confute the Wild Gnosticks , &c. And if you will take his word for it , he adds , I am of opinion , That there is no Historian ( I am sure there is no Ancient Historian ) who assigns that Historical Occasion of St. John's Writings , even the Gnosticks and their Eons , mentioned by his Grace . In short , he hath not very justly blamed Socinus , for not knowing an Historical Occasion , which is mentioned in no Historian , p. 49. This is very positive , no Historian , no Ancient Historian , and mentioned in no Historian . We have gained before ( if it be worth the while to prove it ) that Cerinthus and Ebion ( supposing him for the present a Person ) did deny the Divinity of our Saviour , according as his Grace represented it . The next thing is to shew , That these their Opinions was an occasion which St. John took for the writing his Gospel , in the Judgment of the Ancient Historians , and Fathers of the Church . Here our Author interposes , and saith , the account given of this matter by the Ancient , is very different from this of his Grace . For they say , according to our Author 's antique Translation , That the other Evangelists having committed to writing only the Gests of our Saviour , during one Years space : Therefore the Apostle John , being thereto requested , declared in a Gospel according to him , the time that was passed over by the other Evangelists , and what was done by our Saviour therein * . It is very true , That the one of these is different from the other ; but tho they are different , they are not contradictory and inconsistent . For then , not only the Archbishop would contradict himself , who elsewhere gives the same account , and tells us from Eusebius That St John wrote his Gospel last , and that on purpose to supply the Omissions of the other Evangelists † ; but the Fathers also would contradict one another , and often themselves ; who sometimes give the one , and sometimes the other , and sometimes both as the reasons of St. John's writing , ( as I shall presently shew ) . By which way of arguing , Epiphanius , Eusebius , and St. Jerome , &c. will closh one with another ; when the first of these saith , St. John wrote his Gospel * by the impulse of the Holy Ghost ; and the other says , it was at the instance of the Asian Bishops . But now , as these two may well be accommodated , and are consistent ; so it is in the Account given by the Ancients of the occasion of St. John's writing the Gospel ; therefore St. Jerom † joyns them together , and after he had said , That St. John wrote it in Confutation of Cerinthus , and other Hereticks ; adds , there is also another Cause , and then falls in with Eusebius . So Irenaeus expresly * So Epiphanius . And thus Sandius doth acknowledg , That against the Heresy of Cerinthus and Ebion , , St. John ( as we have it by Tradition ) wrote his Gospel . Thus far then we are safe , and have the suffrage of Antiquity on our side , that St. John wrote his Gospel against the Heresies of Cerinthus and Ebion . And indeed , by our Author's reply to this part , we may guess , That when he met with these two Names in the Church-History , he met with nothing against it . For thus he goes on . First , As to Ebion , concerning him , It is , saith he , doubted by the Criticks , whether there was any such Man : Nay , a little after , he is got above the Criticks , and positively affirms , That Ebion never was . Now , supposing his Modern Opposers , and among them the Archbishop , for want of consulting the Indexes of Names in Church History , had mistaken ; yet , how will that confute his Modern Opposers , who use to quote Irenaeus , Epiphanius , &c. for their Assertion , that St. John wrote against the Ebionites ? For tho Ebion never was , yet the Ebionites were an early Sect , and as early as they make him . But saith he , This Name was given to the first Christians , because of their Poverty , according to the signification of the word . A. Then indeed St. John was in the wrong for writing against these first Christians , whom St. Paul refers to , as our Author would have us understand , 1 Cor. 1.26 . or at least , all those Fathers were mistaken that would have St. John write against the Heresy of the Ebionites , or that reckon that among the number of Heresies . For what Heresy is there in simple Poverty ? But if they that would have the name an Appellative , say it was not because of their Poverty , but because they thought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , poorly and meanly of our Saviour , as they would have him the Son of Joseph and Mary , as some of them ; or of Mary , as others ; but all of them agreeing that he was a mere Man. So Eusebius . What if Ebion at last is found to be a Person ? So it 's affirmed by Tertullian , Praescript . c. 33 , &c. Hieron . in Isai. c. 1 , & 3. Hilarius Epist. de Trin. l. 1. Origen in Matth. 5 , &c. So Epiphanius expresly , Ebionites were so called from Ebion ; whose Followers , saith he , would be so called from their being poor like the Apostles : But , saith that Father , This is a Fiction of their own ; For Ebion was a proper Name . As for Cerinthus , all that he has to say , is , That the Gospel of St. John could not be wrote against Cerinthus , because Cerinthus was said to be Author of it . But this is to reason about matter of Fact. It 's plain , the Ancients , to whom our Author appeals , did assert , That it was written against Cerinthus ; and it 's as plain , That Cerinthus held these Opinions , against which St. John is supposed by them to have written . To which he has nothing to reply , but that Cerinthus is said to be the Author of it ; but that I have already consider'd before . Thus far then , I hope , 't is pretty evident , That there are Historians and Ancient Historians , that do assign the same Historical Occasion of St. John's Writings , as is assigned by his Grace . But it 's likely he will reply , That these words of his , no Historian , and to be sure no Ancient Historian ever assigns that occasion mentioned by his Grace , are to be limited to the Gnosticks . Whatever he may say , yet I doubt few Readers will suppose it ; for he has so artificially mingled all these together , that what he affirms may be applied to all ; and yet , it examined , he can restrain it to this or that particular . And therefore , that I may shew how little he is acquainted with this Argument , or how little he consults Truth and Candor in it , I shall consider it with respect to the Gnosticks . He cannot deny , but that the Terms , Word , Light , Fulness , Only Begotten , are the Phraseology of the Gnosticks , or else he must never have read Irenaeus ; which also are used by St. John. Now the question will be , Whether St. John hath used them by chance , as our Author imagines ? Or that in Opposition to these Dreams , St. John shews all these Titles did truly belong to our Saviour , and to which there is a Perpetual Allusion , as his Grace affirms . I verily believe , That if a Gnostick had accidentally light upon that Chapter , as the Platonick Amelius is said to have done , he would no less have been convinced there was this Allusion to their Hypothesis , than that Philosopher was that the Evangelist did Platonize . Hence it was , That the following Gnosticks would have confirmed their Conjugations and Eons from thence . But saith he , It was below the gravity of the Apostle to confute the wild Gnosticks , and their Chimerical Eons . Why so ? When this Sect so far prevailed , That during the Lives of the Apostles , it grew to a great height , to the great Prejudice and Disturbance of the Christian Religion , as his Grace observes ; for whose Purity and Preservation it became even this great Evangelist to be concerned . And tho our Sage Philosopher may call them , Chimaera's and Sickly Dreams , ( as in truth they were ) and so too trivial a Subject for the Apostolical Pen to write of ; yet , when we consider how far those Heresies spread , how long they continued , and what mischief they did ( as may be seen in Irenaeus , Tertullian , Epiphanius , &c. ) we may agree to what Epiphanius saith upon this occasion . Neither , saith he , let any one contemn these Dogmata , as full of folly ; for foolish People are perswaded by foolish things . Nay , prudent Persons may decline from the right way , if the mind be not exercised in the way of truth ; as that Father gives an instance of himself , when likely to be perverted by the Gnosticks . But lastly , saith our Author , I am of opinion , that there is no Historian , I 'am sure no Ancient Historian , who assigns the Historical Occasion of St. John ' s Writings , even the Gnosticks and their Eons , mentioned by his Grace . I answer , That what has been before said is sufficient , when there is a Perpetual Allusion to the Phrase and Opinions of the Gnosticks ; and very often in the Apostolical Epistles , as has been observed by many Learned Persons . But to put this past dispute , besides what is elsewhere , let our Author turn to Irenaeus , and he will find that Ancient Author expresly affirming , That St John wrote his Gospel against the Error of Cerinthus ; and a little after , that St. John took away all ground of Dissention ; and by the words , the World was made by him , he confuted the Gnosticks . So that if our Author was of that Opinion , it was without any ground . IV. It 's high time we now proceed to enquire into the sense of St. John. The Ancient Unitarians finding ( as I have observed ) the Gospel of St. John not reconcilable to their opinion of Christ's being a meer man ; like Alexander , at once cut the Gordian knot , which they could not fairly untie ; and rejected this and other pieces now attributed to that Evangelist , as Uncanonical and Heretical . But an after-generation ( whom our Author dignities also with the same title of Ancient Unitarians ) more wary than the former , seeing that Author , whoever he was , to grow into credit among the other denominations of Christians , were careful to shew them , that it was capable of a very allowable sense , as our Author saith , p. 53. a. And this seems to be the case of Socinus and this his Defender , who must not quit St. John , and with the Ancient Unitarians , call his Gospel the Fiction and Forgery of Cerinthu , ( as our Author saith they did ) for it has been too long in credit with the other denominations of Christians , to admit of such despiteful usage and violence : and therefore they will undertake to shew them it 's capable of a very allowable sense ; but by such pitiful and wretched shifts , by such precarious and arbitrary suppositions , ( as his Grace rightly terms them ) and an invention which no indifferent Reader of St. John , that had not been prepossessed and biass'd by some violent prejudice , would ever have thought of , p. 58 , 65 , &c. And this will appear , if we try it by any of those ways by which the sense of an Author is to be obtained ; such as the Occasion , the Phraseology , the Scope , Design and Context . As for the Occasion , if the Authors alledged above , are of any Authority , it 's so far unquestionable . As for the Phraseology , that is to be understood by the common use of the Words , or the Subject , or Science they relate to ; and accordingly were these Phrases in St. John applied in their proper and ordinary signification , as not only the Orthodox Christians , but even the Arians , and Amelius the Platonist did understand them , ( as his Grace observes from Eusebius ) and our Author is forced to confess as much ; for in the account he gives of the Historical occasion ( viz. of Socinus's new Project ) he thus introduces it , Socinus finding it to be the first of all God's Declarations , I am the Lord thy God. &c. he understood in the beginning , to be in the beginning of the Gospel state ; and the Word was a God in a sense of Office ; and the World he made , a spiritual World. Now what is this , but to carry off the words from a plain literal to a figurative sense , and so to acknowledge their Doctrine is not favoured by the Phraseology of it ? But supposing it to be so , yet , saith our Author , Socinus observed , that the Scriptures abound with such Metaphors and Figures even when they speak of God , as when God is said to have Eyes , Arms and Bowels , &c. to denote the sight , power and mercies of God. P. 49. a. It 's granted ; but withal , as he saith , the Scriptures therein trust to the judgment of the most common Readers , and question not but the most ordinary capacity will so understand them . But then how comes this to pass , that from the time of St. John downwards , not the most common and ordinary , nay , the most accurate Readers , and extraordinary Capacities , were ever so happy as to make this discovery before the fortunate Socinus ? And why were not they as well able to find out in this discourse of St. John the Ministerial Deity of our Saviour , the beginning of the Gospel state , and the spiritual World , ( the only Key , it seems , to unlock the sense of that Divine Writer ) as they were by the Hands , Eyes and Bowels of God , to understand his Power , Sight and Mercies ? It 's evident that the most ordinary Capacities did , generally speaking , by these Corporeal Members , understand the abovesaid Attributes of the Deity to be described . And it is also evident that for Socinus's explication of that Evangelist , the most famed Expositors , and much more common Readers , no more thought of it , than the Ancient Navigators did dream of that new World , which Columbus two Ages ago was so happy as to discover . So that it evidently appears , that there is not the same reason to interpret the Phrases , In the Beginning , and the Word was God , and all things were made by Him , in a metaphorical and figurative sense , as there is for the understanding the Corporeal Organs of Speech and Action , &c. after that manner , when applied to God : but that rather they must be understood properly and literally , as the Orthodox , the Arians , and all others have understood , and his Grace has expounded them . But hold , saith our Author , ' His Grace himself , when he comes to interpret the particular expressions , can raise them no higher than Arianism , ( viz. that the Son was generated some time before the World ) though he alledged them to prove Trinitarianism . p. 46. b. Well , supposing this , yet if his Exposition hold so far good , the Socinian Hypothesis , that will not allow our Saviour to have any existence before his Nativity of the Virgin Mary , will then be utterly overthrown . But what doth our Author mean ? When he affirms or denies , as he pleases , what Irenaeus , Eusebius and Epiphanius say ; they are Books few understand , and fewer have : but methinks he should be a little more cautious when he uses the same liberty in a Book published but the last year , and that has the good hap to be generally well received and read . How then can he say that his Grace can raise - the expressions no higher than Arianism ? when it 's the first of his Corollaries , viz. The Word here described by St. John , is not a Creature . And then follows , This Conclusion is directly against the Arians , who affirmed that the Son of God was a Creature . p. 39. And there is not a branch of those Verses which the Archbishop doth not alike interpret . Thus he saith of Christ the Word , that is , the eternal Son of God. P. 6 , 59. In the Beginning , that is , he did exist before any thing was made , and consequently is without Beginning , and eternal . P. 19 , &c. Was God , that is , from all eternity . P. 24 , &c. But perhaps , he will say , this his Grace has attempted , but not prov'd . That remains to be tried by what he has to object against it ; and then he only offers somewhat as a Reply to his Graces's Exposition of the Phrase , In the Beginning , leaving all the rest that was said in exposition and defence of the other Phrases of the Evangelist , to continue as they were ; and if we may judge of what he could have said of the rest , by what he has said of this , it must needs have been very insignificant : For thus he argues . 1. In the Beginning , is interpreted without Beginning , which two are distinctly contrary . P. 48 b. A. I answer ; This is not directly laid down as the interpretation of that Phrase , but is rather the consequence of what his Grace had said just before , as the preceding quotation shews , In the Beginning , that is , he did exist before any thing was made , and consequently is without Beginning , and Eternal . 2. Granting he had thus explain'd the Phrase , In the Beginning , to be without Beginning , yet they are not directly contrary . To have a Beginning , and to be without Beginning , are directly contrary , and more than so , a Contradiction . But to be in the Beginning , and to be without Beginning , are so far from being contrary , that they are very well consistent , for else God himself would not have been in the Beginning . Thus it is , Gen. 1.1 . In the Beginning God created the Heaven and the Earth . By which Phrase is shewed , that the Heaven and Earth had a Beginning , and so were not in the Beginning , ( for then they had been before they began to be ) and so it could not be said , In the Beginning were the Heavens and the Earth ; for then they had , as God , been without Beginning . But it 's said , In the beginning God created them , that is , he that himself had no Beginning gave a Beginning to them . After this manner doth the Wi●●man express it , in the place quoted by his Grace , on this occasion , The Lord possessed me [ Wisdom ] in the beginning of his way , before his works of old . I was set up from everlasting , from the beginning , or ever the earth was , Prov. 8.22 , 23. So that to Be in the Beginning , was to be before his works of old ; to be without a Beginning , and from Everlasting . 2. He objects , Though he [ Archbishop ] cannot find the Coeternity in the words of St. John , yet he can interpret his own interpretation of his words , so as to make out the Coeternity : For he saith , in the Beginning , that is , the Son-already was , when things began to be ; and by Consequence , the Son was without a Beginning ; for that which was never made , could have no Beginning of its Being . And then he smartly returns upon him , How , Sir , is that a good Consequence , or any Consequence at all ? For supposing the Son was when the World began to be , which is not yet Six thousand years ago , will it follow , that therefore he was absolutely without a Beginning , or was never made ? &c. Answ. If his Grace had left this Consequence to stand upon its own foot , without offering any proof for it ; yet any one but competently acquainted with the Scripture-Phraseology , would not have questioned the reason and force of it ; and if not with respect to his Adversary , yet for a salvo to his own ignorance , would have forbore his How , Sir , is that a good Consequence , or any Consequence at all ? But I much question his ignorance ; for his cautious Adversary , that had been us'd to write with a due guard as well as strength , took care to prevent this Objection , and fortify his Consequence with the best authority , that of Scripture . For thus he goes on immediately after the words quoted by this Author , ( and so he is the more inexcusable ) The Son already was when things began to be , and consequently is without Beginning , &c. And so the Jews used to describe Eternity , before the world was , and before the foundation of the world , as also in several places of the New Testament . And so likewise Solomon describes the Eternity of Wisdom , The Lord , says he , possessed me in the beginning of his way , before his works of old , &c. So that if the Consequence be not good , or if it be no Consequence at all , the Scripture is to be blamed , and not his Grace for following it in a line of Argumentation . According to the Scripture way of speaking , that which was before the world , is accounted eternal : And therefore what was in the Beginning had no Beginning ; and so the whole Cause of Arianism , that would have Christ to be part of the Creation , though before the world was , must unavoidably miscarry ; which was the Case in hand , and what his Grace undertook to prove . But this was fit to be conceal'd ; for otherwise our Author would have had as little to say to the Archbishop's Explication of the Phrase , In the Beginning , as he has to the other Phrases of the Evangelist . Therefore he chuses rather to wind off with a bare Repetition or two , to the Socinian Hypothesis , to try whether he can with better success encounter his Adversary upon his own Principles , than upon those of the Arian . p. 47. a. b. Socinus being a person of a sharp and piercing wit , soon perceived that the Arian Scheme was not consistent with St. John ; for since there was nothing in the world but Creator and Creature , that which was the Creator ( as the Arians did admit the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Word to be , and as St. John's words , if literally understood , do import ) could not be the Creature . And therefore , either he must , with our Author's Ancient Vnitarians , forgo St. John's Authority , or find out some other Explication than had yet been thought of ; and that constrain'd him to fly to a Ministerial God , and a Spiritual World , as the Archbishop had shewed , Sermon II. All that our Author has to say upon the Socinian account , is with reference to a double Charge brought against it ; and that is , the unreasonableness and the novelty of this Explication . As to the first of these , His Grace saith , Sermon II. p. 75. According to this rate of liberty in Interpreting Scripture , it will signify very little or nothing , when any Person or Party is concerned , to oppose any Doctrine contained in it ; and the plainest Texts for any Article of Faith , how Fundamental and necessary soever , may by the same arts and ways of Interpretation be eluded and rendred utterly ineffectual for the establishing of it . For example , if any man had a mind to call in question that Article of the Creed , concerning the Creation of the World , why might he not , according to Socinus his way of Interpreting St. John , understand the first Chapter of Genesis concerning the Beginning of the Mosaical Dispensation ; and Interpret the Creation of the Heaven and the Earth , to be the Institution of the Jewish Polity and Religion , as by the New Heavens and the New Earth , they pretend to be understood the New state of things under the Gospel , &c. It is certain that it was not Phrase of St. John misled Socinus , or gave him any occasion for his novel Interpretation , but a pre-conceived Principle ( as has been before observed ) ; for indeed the Phrase of St. John bears such a conformity to that of the First of Genesis , that one seems to be a key to the other ; and in the beginning God created the Heavens and the Earth , is so like to in the beginning was the Word , — and all things were made by him ; that one is naturally led to think that as they in words seem to relate to the same state of things , so that the Word that thus was in the beginning , and made all things , was truly God ; and that the whole Phraseology of it is as properly and literally to be understood in St. John , as in Genesis ; and that the one can no more admit of a Moral and Allegorical Interpretation , than the other . This is so pertinently alledged by His Grace , and the Parallel so lively represented by the Bishop of Worcester , in a Discourse there referred to , that our Author seems perfectly at a loss whether to grant or deny it ; and so from admitting the case as it is proposed , would advance another Scheme of it ; for thus he saith , ' Let His Grace put the case , as it usually is , and I am content to join issue with him upon the instance he hath here given . The first Chapter of St. John speaks of a certain Person , namely of the Lord Christ , who is confess'd to have been a Man , and yet it saith of him , All things were made by him , — So if the first Chapter of Genesis imputed the Creation there spoken of to Moses ; if it said , In the beginning Moses Created the Heavens and the Earth , it would be not only absurd , but absolutely necessary , to interpret the Chapter Allegorically and Figuratively ; and to say that the Heavens and Earth are the Jewish Polity and Religion , the Church and the Discipline thereof , &c. Now this Answer of his contains somewhat absurd , somewhat untrue , and is also besides the case . 1. It contains somewhat absurd , which is , To conceive that it 's possible for Moses an Inspired Writer , to have delivered himself after that manner ; and that when he was to Write of the first Institution of the Jewish Polity and Religion , he should thus describe it , In the beginning Moses created the Heaven and the Earth ; and the earth was without form , &c. and Moses said , let there be light and there was light , &c. And yet our Author , to salve Socinus's wild Interpretation of St. John , is contented to grant this ; we , saith he , say it , we affirm it , that if the first Chapter of Genesis imputed the Creation to Moses , it ought to be so interpreted . 2. It contains somewhat untrue , as when to make out his Parallel , he saith , The first Chapter of St. John speaks of a certain Person the Lord Christ , who is confessed to have been a man , and yet it saith of him , All things were made by him . For he knows very well , that the Person there spoken of , is not confessed by any of his Adversaries to have been a Man , when that is spoken of him , that all things were made by him . For then he was the Logos , the Word , the only begotten Son of God ; and was not a Man , or made Flesh , till about Four thousand Years after the Creation . 3. The Case as he puts it , is not the case put by the Archbishop ; which was to this effect , supposing such a one as Spinosa , that would have the World not to be Created , but to have been ab Aeterno , finding the Book of Genesis to be in such credit with his Countrymen the Jews , and the several Denominations of Christians , that it was not to be gainsaid ; he is therefore careful ( as our Author saith some of the Ancient Unitarians were in the case of St. John's Gospel ) to shew that it is capable of another and an allowable sence ; and so in order to their satisfaction expounds it , of the Jewish Polity and Religion , of Spiritual Heavens , and an Intellectual Light ( in our Author's phrase ) . Now the Question upon this is , Whether Spinosa might not as speciously thus expound the First of Genesis for the advantage of his Hypothesis , as Socinus did the First of John to serve his design ? And that any one that compares the one with the other , Genesis and St. John , will be able to discern . Indeed as absurd as the supposition of his concerning Moses is , it might as allowably be said of him , as Christ the Word have that said of him in St. John , if the Word was no more than Moses , a Ministerial and Temporary God , and had no more been in the beginning than Moses . And then the Book of Genesis might as well have begun in the same Phrase with Moses , as St. John with the Word ; after this manner , In the beginning was Moses , and Moses was with God , and Moses was God [ or a God , as he will have it ] . The same was in the beginning with God. All things were made by him , and without him was not any thing made that was made . Such pitiful and sorry shifts are those drove to that first resolve upon an Hypothesis , and then are to seek how to maintain and defend it . The only Point remaining with our Author is , That the Evangelist , who was a Jew , speaks here of the Messias , in the usual Stile and Language of the Jews , who were want to say , and say it in almost all their Ancient Books , that the Messias should make a New World , he should abolish Paganism and Idolatry from among the Nations ; and thereby ( as the Prophets also speak ) Create a New Heaven and a New Earth . Answ. I acknowledge the Scripture sometimes calls a Political or Moral Change in a Church or People , by the Term of New Heavens and New Earth : But , in our Author's way of speaking , it trusts to the Reader 's Judgment and common sense , in a matter that it 's not well possible for him to doubt in , or to question what are the Heavens and Earth there spoken of , as Isaiah 65.17 , 18. 66.22 . 1 Peter 3.13 . &c. But here is no intimation given in the Evangelist , that the Phrases should be Translated from a Natural to a Spiritual sence ; nor can it possibly be without great violence , as their own Explication of it will shew : For they are forced to understand Christ to be Personally the Word in one Clause , and the Gospel to be the Word in the other , as Socinus doth , In the beginning was the Word , Christ ; and the Word , that is the Gospel , was with God. Or for the avoiding of that difficulty , others of them make Christ to ascend Actually , Personally , and Bodily into Heaven before his Ministry ( though the Scripture speaks not one word of it ) that they may put a colour upon the Phrase ; The Word was with God , as His Grace has shewed Sermon II. p. 62. of which more anon . But now if we take the words in their natural and proper sence , there are several other places to confirm it , as His Grace has shewed , p. 101 , &c. and which it shall suffice for the present to refer to . The next thing to be considered is , the Novelty of this Exposition of St. John by Socinus , of which saith the Archbishop , it is quite to another sense , and such as by their own confession was never mentioned , nor I believe thought of by any Christian Writer whatsoever before him . Sermon II. p. 57. which he more largely prosecutes , p. 64 , &c. What saith our Author to this ? Suppose this ; Why may we not own that time and long consideration do improve all sorts of Sciences , and every part of Learning , whether Divine or Humane ? I do not think it to be any Diminution of Socinus , that it may said of him , and of this Context , he hath rescued it from that Darkness in which it long lay . A. This Observation of his had in reason been prevented , if he had well weighed what his Grace had said upon it , who thus pursues his Argument . 1. That the literal Sense was so obvious , that the Orthodox , and even the Arians and Platonists ( as Amelius ) agreed in it . But here our Author , like a flying Tartar that dares not in a Pursuit look behind him , throws a spiteful Dart at his Adversary . As to Friend Amelius , I think it sufficient to say , That the Credit of the Trinitarian Cause runs very low ; when an uncertain Tale of an obscure Platonist , of no Reputation either for Learning or Wit , is made to be a good part of the Proof that can be alledged for these Doctrines . This is spoke at all adventures ; for if he had read Eusebius * upon it , he would have found the Platonist to have deserv'd a better Character , and neither the Person to be so obscure , nor the Relation of it such an uncertain Tale , as he would represent it † . But he that can make Historical Occasions out of Propositions , and will prove matter of Fact by reasoning upon it without Authority , may be allowed to make Characters at his pleasure , and stamp what he will upon a Quotation . Let him however take or refuse Friend Amelius , it 's a small part of the proof depends upon that Tale ; the use made of that in concurrence with the Judgment of the Orthodox and Arians , was , that not one of them ever imagined that there was any other World alluded to in that place , than the Natural and Material World , nor other Beginning than that of the Creation . 2. His Grace goes on ; Surely it ought to be very considerable in this Case , that the most Ancient Christian Writers , Ignatius , Justin Martyr , &c. and even Origen himself , are most express and positive in this matter , &c. And if this Interpretation of Socinus be true , it 's almost incredible that those who lived so very near St. John's time , and were most likely to know his meaning , should so widely mistake it . And then that the whole Christan World should for so many Ages together be deceived in the ground of so important an Article of the Faith ; and that no man did understand this Passage of St. John aright before Socinus . This very consideration alone , if there were no other , were sufficient to stagger any prudent man's Belief of this Misrepresentation . 3. And as his Grace goes on , That which makes the matter much worse , is , that the Religion which was particularly design'd to overthrow Polytheism , and the belief of more Gods , hath according to them been so ill taught and understood by Christians for so many Ages together , and almost from the beginning of Christianity , as does necessarily infer a plurality of Gods. An inconvenience so great , as no Cause , how plausible soever it may otherwise appear , is able to stand under the weight of it , p. 73. And which the Reader may there see admirably enforced . For which reasons it cannot well be suppos'd , that either Time or long Consideration , would place a man in so advantagious Circumstances , that he should beat out that Track , which all Christians for 1500 years together , were not able before him to descry . But after all , this shall be no Diminution to Socinus , as our Author will have it . But tho in words he will not allow it a Diminution , yet he in Fact betrays it ; and after all , is not willing to own the Charge . For thus he argues , Why doth his Grace say , That not only all the Fathers , but all Christians have for this Fifteen Ages , agreed in his Interpretation of this Context ? Have there been no Christians in the World for 1500 Years , but only the Arians and Trinitarians ? This is a little too gross , for he knows full well , that this is not asserted by the Archbishop ; therefore he makes another attempt . Or was Socinus the first ( for that ( it may be ) was his Grace's meaning ) who departed from the Arian and Trinitarian Sense of the Context ? What an obscure Writer doth he make his Grace to be , when he is , as it were , forced to come again and again upon the Enquiry , and at length to conclude with , it may be it was his meaning ? And yet at last he is so unfortunate as to mistake it . For his Grace doth no more say , That Socinus was the first man that departed from the Arian and Trinitarian Sense of the Context , than he saith , That not only the Fathers , but all Christians have for Fifteen Ages agreed in it . For he knew full well , that there were Cerinthians , and Ebioniter , and Photinians , and others , that went under the General Name of Christians , that differ'd as well from the Arians as the Orthodox , and would allow our Saviour no other Existence , than he had as the Son of Mary , and so could not with consistence to their Principle , expound St. John , as the Orthodox and Arians expounded him . But let his Grace speak for himself , viz. Not only all the Ancient Fathers of the Christian Church , but , so far as I can find , all Interpreters whatsoever for Fifteen hundred years together did understand this passage of St. John in a quite different Sense , [ from Socinus ] namely of the Creation of the Material , and not of the Renovation of the Moral World. And however our Author would evade and molify it , his Grace had proved it beyond Contradiction by the Confession of his great Oracle Socinus , and his Advocate Schlictingius , that own the true Sense of these Words was never before rightly explained * . And indeed , what our Author himself alledges , is a tacit Confession of it ; for he produces nothing from Paulus or Photinus , or the Ancient Vnitarians , of the Word that was God by Office , or of the beginning of a Gospel State that Word did exist in , or of a Spiritual World he made , or of the Word 's being with God in the Revelation of the Gospel , or of the Personal Word 's being with God before his Ministry to receive that Revelation : But on the contrary , he tells us that according to them , the Word was God , as his Generation was Divine , and was from the beginning with God , in God's Decree and Intention ; and that the World was not made by him , but for him ; a quite different Explication from that of Socinus . Thus far then it 's evident , That his Grace has sufficiently shew'd the Novelty of the Socinian Explication of St. John's Gospel . This was a tender point , and what our Author had no mind to touch upon , but something must be said , for else the Cause would have suffer'd , and he had lost the opportunity of shewing his Reading about their Patriarch Paulus , and their Metropolitan Photinus , ( Titles , it seems , owned in their Commonwealth of Learning ) and the whole Provinces possessed by their Followers , p. 53. But if our Author is of any Credit , they did not only possess whole Provinces , but Ages too , the two first undoubtedly ( as he suggests ) . And saith he , We are ready to dispute it in the presence of the Learned World , that the Fathers mentioned by his Grace were less of the mind of the Trinitarians , than of ours . They held the Doctrine that was afterwards called Arianism , p. 52. b. 54. a. The first false Step he makes , is , That he takes it for granted , that his Grace allows the two first Ages of Christianity to be for the Socinians , or at least not against them . For , saith he , if of Seventeen Ages , we have ( as we have undoubtedly have ) the two first , much good may do his Grace with the other Fifteen . He must not deny us the two , nay , the three first , generally speaking . It seems his Grace must not , nor indeed can deny him if he insists only upon the last Fifteen Ages as his Period , for then he quits the two first . But now any indifferent Reader will soon see , that when his Grace speaks of Fifteen hundred years , it 's with respect to the Ages intercurrent from the Apostles to the time of Socinus , whose Exposition he charges with Novelty . [ So p. 64 , 73 , &c. ] And who lived in the last Century . The second false Step , is his way of proof , which is this , We will [ saith he ] wrest it from all the World , that the Apostolick Creed , which was the only Creed of the three first Ages , is wholly Vnitarian , and perfectly contradicts that Interpretation of the beginning of St. John's Gospel , which his Grace seeks to advance , p. 52. How that is , we must seek further , viz. p. 53. b. where he takes it up again . In the Apostles Creed , The Lord Christ is uncontestably spoken of , as having no Existence before he was generated in the Womb of the Blessed Mary , by the Spirit of God. Not to insist upon that , that it was the only Creed of the three first Ages , it will require a more than an obstinate Resolution to wrest it out of the possession of the Trinitarians , who both from the distribution of the Creed under its three General Heads , do assert a Trinity , and from the Character given to our Saviour of being the only Son of God , do maintain his Divinity . But for this , being he has offer'd no proof , I shall refer him to Bishop Pierson upon that Point , which he has at large explained and defended . 3. His next false step is , That whereas his Grace particularly names Ignatius , Justin , Athenagoras , Irenaeus , Tertullian , and Origen , as of the same mind with himself ; this Author affirms , That contrariwise they held the Arian Doctrine ; where yet he fails in his main Point , which was to clear Socinus's Explication , and his Doctrine , from Novelty : But instead of that , all he attempts is to shew that the Ancient Fathers were for the Arian Doctrine ; which is to say they were not for the Socinian : And yet even there he fails again ; as has abundantly been proved by Dr. Bull ; and which I shall look upon as unanswerable , till I see the Book he promises us in Answer to it . Having all this while been employed in Vindication of the Authority of St. John's Gospel against the Ancient Vnitarians that questioned it , and our Author that proposes their Arguments ; and in Vindication of the Orthodox Exposition of it , against the Arian on one side , and the novel one of Socinus on the other ; I shall now proceed to the Consideration of those Texts of Scripture which the Archbishop occasionally made use of for the Explication of St. John ; and they are , Heb. 1.1 . And Col. 1.15 . His Grace has alledg'd Heb. 1.2 . several times in his Sermons , twice in his First , for the Explication of St. John , and Col. 1.16 . And thus far our Author goes along with him in the bare quotation ; but he manifestly wrongs him , when he thus triumphs as he goes off from the Text ; Would a man build the belief of more gods than one , contrary to the whole current , and most express words of the rest of Scripture , on a Text so uncertain as this is ? p. 51. b. I say he manifestly wrongs him ; for he knows very well , that his Grace agrees with the current and express Words of Scripture , in asserting the Unity of the Godhead ; and so could never attempt to build the Belief of more Gods than one , upon any Text whatsoever , unless he would contradict himself . What is it then his Grace alledges this Text for ? Why , it is to justify St. John , when he saith , That all things were made by the Word ; and consequently the Word that made all things must be God. The Proposition is St. John's , the Consequence is indeed his Grace's , but what will necessarily follow , as he has proved it from Heb. 1.2 . I perceive our Author needs to be remembred upon occasion : For tho this is the use his Grace makes of that Quotation in Sermon First , yet our Author is to know there is a Second Sermon , where his Grace doth not criticise upon Words , and shew how they may be expounded this way and that way , and leave it , in our Author's Phrase an uncertain Text ; but fully shews , That this Verse , and Col. 1.16 . must necessarily be understood of the old Creation of the Natural World and not of the Moral World , and the Renovation and Reformation of the Minds and Manners of men by the Gospel . And this he not only at large confirms , but also gives a particular Answer to the Comment of Schlictingius and Crellius upon it ; Sermon II. p 103 , 106 &c. Now our Author in reason should have interposed to the behalf of these his deserted Friends , and have given a just Reply to their Adversary ; but his business is rather to propose , and repeat , and make some sudden fallies , than grapple with his Opponent , and come to downright Blows . The first Adventure he makes is , That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render Worlds , more usually and properly signifies Ages ; and it s so translated by St. Jerom ; and therefore divers of the most Learned Criticks understand this Text of the Gospel Ages ; of which the Lord Christ is ( under God ) the undoubted Author . A. It seems the Learned Criticks go different ways , and our Author dares not lay too much on their side , that understand this of the Gospel-Ages ; for he saw that the Phrase , he made the Ages , was harsh , and as unusual as it is usual for the Greek word to signify Ages : And which is worse , that the word Ages in the Jewish and Scripture-Stile , ordinarily signifying the Age before and the Age under the Messias , it must follow , That the Lord Christ must be the undoubted Author of both the Ages ; of that from the Foundation of the World to the Gospel , as well as that from the Gospel to the End of the World : And if so , he must have been existent before the Ages ; for else how could he be the Author of them ? This he that has been so conversant in the Learned Criticks of the Trinitarians , cannot be ignorant of : And because I have not a List of them at hand , I shall for the present refer him to Dr. Hammond on Luke 1. p. &c. Whether he foresaw this or no , I cannot divine ; but however , he has another answer in reserve . For thus he goes on ; But , saith he , let us say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is World , yet Grotius gives very good reasons why we ought to render the word thus , For whom he made the Worlds ; i. e. God made the World for the Messias , or with intention to subject it to him in the fulness of time . A. But supposing it may be so rendred , yet there is no such salvo for verse 10. where it 's said of Christ , ( as the Archbishop hath unanswerably proved ) Thou , Lord , in the beginning hast laid the foundation of the earth , &c. 2. The Greek Phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the very same with what is used , John 1.3 . All things were made by him ; where the ordinary Translation is allowed ; and as far as the Phrase will go , it may as properly be applied to our Saviour , as the efficient , as the final Cause , i. e. That the World was made by him , as for him : And that it is here to be understood of the former , his Grace has shew'd . 3. The Apostle , Col. 1.16 . uses these two distinctly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for him . But to this our Author has somewhat to say . For the Archbishop having made use of that place of St. Paul to confirm what he had before produced out of St. John , the Opponent thinks himself bound in honour to attack him : But in his usual way : For whereas his Grace had spent about twelve Pages in both his Sermons upon the Explication of this Text , and in Answer to the most considerable Objection against it ; our Author replies , He urgeth that Text. — He observes moreover , That in the foregoing Verse the Lord Christ is called the First-born of every creature . And he seeks to prove , I think he has proved it , That First-born here is as much as to say Heir or Lord of every creature . P. 51. b. A. He speaks as coldly , as if he durst not trust his Reader with his Adversary's Arguments , or so much as suggest for what reasons or upon what grounds the Archbishop urged that Text. Only he grants , That when his Grace had shewed that by First-born was principally meant an Heir , he softly answers , I think he has proved it . And if he has , he has so far wrested none of the least of the Texts produced both by the Arians and Socinians , out of their hands . Arebb . p. 33 , 34. But he goes on , if I may call omitting so . I will omit , That the greater number of Criticks and more Learned Interpreters , of his Grace's own Party , and among them , Athanasius himself , translate and interpret that Text , not of real Creating , but of the Modelling of all things . A. 1. I hope he will admit those to be Criticks that are in the Critici Sacri , or those whom Mr. Pool has inserted into his Synopsis ; but if we may pass a judgment upon the Learned I●erpreters by them , we shall be far from finding a Number , and I believe it will be a Number of one , if he will be so favourable to us as to allow Grotius to be one of his Grace's Party . As for Athanasius , I had the curiosity to consult him ( though it 's too hard a Task to put upon his Reader to turn over two Folios to search for a Quotation ) but could find no such Explication of the Apostle , as he suggests . But on the contrary , from that place he shews that all things were created by him , and so he could not be a Creature . So in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his Synod . Nicenae Decret . A. 2. He saith he will omit this , that is , as I thought , give it up ; but I find rather it is that he will not be obliged to defend it : He finds the Archbishop had made the Point of a Moral Creation a little too hot to be maintain'd ; but being it 's what he himself has a great liking to , he goes on to say all he can say , in hopes his Reader may think as favourably of it as himself . But he comes off as to himself , as I said , I will not insist on this Concession . He therefore comes to another Retrenchment , and that is the Account given of it by St. Chrysostom ( as he will have it ) in the Opus Imperfectum , who reads it thus ; For him were all things created . So saith he , the Sense is , all things were originally created by God for the Lord Christ ; namely , to subject them , in the fulness of time , to him , and his Law. A. As for what he saith of the Opus imperfectum of St. Chrysostom , whoever was the Author of it , it 's granted by the Learned that it is not St. Chrysostom's . But let it be whose it will , I am pretty confident that there is no such Exposition of that Phrase in the Book ( though it consists of 54 Homilies . ) And besides the turning it over , I am confirm'd in it from what is said there , Homil. 30. upon that , Who is my mother , &c. I , who before the constitution of the world , created the world , know no such worldly Parents , &c. Indeed this Version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for him , is merely to serve the Hypothesis that he is advancing . For when he can apply it to a Moral Creation , he admits it , as John 1.2 . and so it 's necessary to be understood here , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him to reconcile all things to himself . And accordingly as the Apostle begins , so he ends the Verse with the same Phrase ; By him were all things created ; and as one would think to prevent all cavil , uses Phrases as distinct as the efficient and final cause , for so he closes the Verse , All things were created by him , and for him ; by him , as the efficient ; and for him , as the final cause . But here our Author would fain find out an evasion , and that is by translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him ; and then it shall be , All things were created for his use , and to his service . And if any one should ask what is the difference ? he answers immediatly , that the latter , to his service , is exegetical and explanatory of the former , for his use . This , he saith , is probably design'd by the Greek , and yet he knows how ( by a peculiar Rule of Logick ) to crowd more into the Conclusion than is in the Premisses , and out of what , in his own opinion , is but probable , to infer a necessity ; for thus he concludes , the Greek word being probably design'd as exegetical : Therefore the sense of necessity is , for him , and to him , i.e. for his use , and to his service . Just as if I should say , it 's probable that he never read the Opus imperfectum , that calls it St. Chrysostom's ; and therefore it 's certain he has not . To conclude , Tho he would as to this Text fairly , if he can , get rid of this moral Creation , and Athanasian spiritual modelling of things , for a reason he knows ; yet he is still within the inchanted Circle ; for at the last his probable Explication leaves him there ; and what was it else when he says , All things were originally created by God for the Lord Christ , namely , to subject them in the fulness of time to him , and his Laws ? And how doth that differ from the modelling and changing all things in Heaven and Earth , to a new and better estate ? on the Earth , by abolishing Paganism , and Idolatry , &c. and in Heaven , Angels and heavenly Powers being put under his direction , &c. as he tells us in the Column of those things that are omitted . Lastly , It 's not probable that his is the just Explication of this place , and that for a Reason or two . 1. Because the Apostle discourses this afterwards , v. 20. Having made peace through the blood of his Cross , by him to reconcile all things to himself ; by him , I say , whether they be things in earth , or things in heaven . For the clearer understanding of which , I shall take liberty to set before the Reader the connexion of a few Verses . The Apostle , v. 14 speaking of our Saviour , in whom we have redemption through his blood , &c. proceeds to shew who this Redeemer was , and that in a two-fold capacity . First , in respect of his Divine Nature , who is the image of God , the first-born or heir of the whole creation : And then gives the reason of such his preheminence , and why he bestows so great a Title upon him ; and that is v. 16 , 17. For by him were all things created , &c. From thence he proceeds to discourse of him as to his Human Nature , and the station he is in , v. 18. And he is the head of the body &c. And this done v. 20. he returns to the point where he set forth , v. 14. And accordingly his Lordship's Explication is very easy and natural , p. 34. Who is the image of God , the heir and Lord of the whole creation ; for by him all things were created . 2. This Author's account of this place is not probable ; for Christ's being the Head over all things , was not till his Death and Resurrection , when his Mediatory Kingdom began ; whereas our Author says , That all things were originally created by God for the Lord Christ ; and without doubt as for his use and to his service , so for the advantage of them that were under his government and direction . But what a v●st solitude was there , a Chasm of 4000 years before his Birth and Being ? and in what a condition was the whole World of Intelligent Beings , till our Saviours Resurrection and Ascension ? What Service could he challenge from them , when he himself lay in the Embrio of nothing ? And what advantage could they have from him that was to come into the world for the Redemption of Mankind 4000 , 3000 , &c. years after ? Where was the Paganism and Idolatry he in that dismal Interval abolished ? Where the Angels and Heavenly Powers that were put under his direction , and by him employed in defence and succor of the faithful ? What was it to those unhappy souls , born so many ages before his time , under the Constellation of Paganism and Idolatry , that some thousands or hundreds of years hence should arise the Lord Christ , who in the fulness of time was to be actually set above all Thrones and Dominions , &c. and in whom as in their Head , all things should be united and consist ? as our Author words it . Of the Pre-existence of our Saviour . THat the Word described by St. John had an Existence before his Incarnation , and his being born of the Virgin , was a Conclusion his Grace inferred from the Phrase , In the Beginning . Serm. 1. This he confirmed by several Texts of Scripture , which he ranked under the two following Heads . Serm. 2. p. 84. 1. Those which expresly assert the Son of God to have been , and to have been in Heaven with God , and partaker with him in his Glory , before his Incarnation and appearance in the World. 2. Those which affirm that the World and all Creatures were made by him . Of the first sort are Joh. 3.13 . 6.62 . 8.58 . 13.3 . 16.27 . 17.5 . 1 Joh. 1.1 . in which it 's said of our Saviour , that he came down from Heaven , was with God , was before Abraham ; that he had a Glory with the Father before the World was . To those which say our Saviour was in Heaven , and came down from Heaven , our Author returns some general Answers , ( as for method's sake I shall consider them . ) First , He answers in general , That these Texts , in their most literal sense , amount to no more than this , that the Lord Christ is a Messenger , really come forth from God to men . As much is true of every Prophet , and the very same is used concerning St. John Baptist , Joh. 1.6 . There was a man sent from God , whose name was John. Answ. 1. If these Texts amount to no more than this , that the Lord Christ is a Messenger from God to men , then can no more be concluded from thence , than that he was no more a Prophet , and no more with God , and no more sent from God , than other Prophets , or than John the Baptist. And if as much as this is true of every Prophet , then it may be said of every Prophet , and of John the Baptist as well as our Saviour , that he ascended into Heaven , and came down from Heaven , and was with God , and had a Glory with him before the World was , &c. But where do we find the Scripture to express it self after this manner of any but our Saviour , no not of Moses , as much a Friend of God , and conversant with him , as he is affirmed to be ? 2. If these Texts amount to no more than this , that Christ is a Messenger from God to men , then how will our Author be able to make use of any of these Texts for that new Doctrine of theirs , concerning Christ's Ascension into Heaven , before he began his Ministry ? For if as much is true of every Prophet , then our Saviour no more ascended than other Prophets ; and then what becomes of his express proof for such an Assertion ? Secondly , He answers again , How little these Texts are to his Grace's purpose , would have been obvious to every Reader , if he had set down some few of the many Texts which so plainly expound to us what is meant thereby . Joh. 7.28 . I am not come of my self . Joh. 5.43 . I am come in my Father's name . Joh. 8.42 . I came not of my self , he sent me . Joh. 7.16 . My doctrine is not mine , but his that sent me , &c. A. These Texts would have not been to his Grace's purpose , if they prove no more than that our Saviour was a Messenger sent from God to men , and which is as true of every Prophet . For if our Saviour no more came from God than other Prophets ( as far as these Texts will then signify ) he was no more pre-existent than they . But these Texts are to his purpose if they expresly say , that Christ actually came down from Heaven to declare the will of God to men ( as our Author in the next Paragraph , forgetting himself , doth affirm . ) For if that be allowed , then all the Difficulties his Grace has urged against their imaginary Doctrine of our Saviour's Ascension into heaven , before his Ministry , will return upon them , and require an answer . As for what he adds from these latter Texts , Would our Saviour have said he came from God , is sent by God , to deliver a Doctrine which is not the Messenger 's , if he had himself pretended to be God ? A. This , I am sure is nothing to the purpose ; for what is this to the Pre existence of our Saviour , the present subject of the Discourse ? But however , what inconsistence is there in this , for our Saviour to say , the Doctrine is not mine , but his that sent me , tho he himself be God , and partake of the same Nature with the Father , when he is the only begotten of the Father , and was also Man ? Why is this any more inconsistent , than to have it said , that he is God , and yet the Man Christ Jesus ; that he was in the beginning with God , and yet born in the fulness of time ; that he knew all things , John 16.30.21.17 . and yet knew not the time or day of Judgment ? Mark 13.32 , &c. These things are consistent upon the Principles of the Orthodox or Trinitarians , that hold the Word to be God and Man ; but not upon theirs that hold , that he is Man and not God. 3. He answers again in general , That his Grace propounded to prove the Pre-existence of our Saviour , by the Texts that expresly say our Lord Christ ascended into Heaven before he began his Ministry , and then came down from Heaven to declare the Will of God to Men. That is , be propounds to prove the Trinitarian Doctrine , but really proves the Doctrine of the Unitarians . A. 1. If this be so , his Grace was mightily mistaken , to attempt the proof of this Point by such Texts as expresly say the contrary . A great and inexcusable over-sight , if it were true . But where are those Texts that expresly say , that our Saviour ascended into Heaven before his Ministry ? It was a prejudice Socinus would infuse into his Reader , that there is but that one Text of St. John 1. to prove the Pre-existence of our Saviour before his Incarnation , which the Archbishop has disproved , p. 81. But here it holds ; for his Texts that he saith expresly prove what he asserts , shrink all into one , viz. No man hath ascended into Heaven , but he that came down from Heaven . 2. Where is it expresly said in that , or any other Text , that our Saviour ascended into Heaven before his Ministry ? It is not so expresly said , That our Saviour ascended into Heaven , but that Servetus understood it Spiritually , and saith that it was so express'd , because his Spirit was from the beginning in Heaven , and that his words were heavenly . But it 's neither there , nor any where expresly said , That our Saviour ascended into Heaven before his Ministry , and then came down from Heaven to declare the Will of God to Men. That is wholly a Fiction of a Case , as his Lordship has sufficiently proved . Our Author , indeed , would represent it , as if his Grace had only found fault with them for this their Opinion ; and after the having bestowed a few hard words upon it , and call'd it an Arbitrary and Precarious Supposition , ( tho he himself understands the Text in a literal Sense ) should then give it up . But that this is a Fiction of their own , I may say again , his Lordship has sufficiently proved ; and so much the more reason have I now to say it , as his Adversary has not dared so much as to take to task any one Argument or Paragraph relating to it . For with what strength doth his Grace argue against it from the exact History of our Saviour's Life , from the importance of the matter ( if true ) , from the Silence of the Evangelists , and especially of St. John ? How doth he argue against it from the Weakness of the Socinian attempts to prove it , and for which in effect they have nothing to say ? How from the inconsistency of it with Scripture ? and that whereas St. John saith , The Word was in the beginning , and then was made Flesh : They say , That he was first made Flesh , and then a great while after was in the beginning with God. How , lastly , doth he argue from the disagreement in the several parts of this their Interpretation ; as it may be worth the Reader 's while himself to observe * ? All this our Author has prudently pass'd over ; but that he may seem to say something , and have a fair opportunity to Complement where he wants a Reply ; he forms a Question for his Grace , ( for it 's a Charge , and not a Question , Archbishop , p. 92 , 93. ) He demands , saith he , when did this Ascension of our Saviour into Heaven happen ? His Grace had indeed charged it upon them , that they themselves cannot agree precisely when ; and without doubt he wanted a fair account of it . But our Author unfortunately pitches upon that time for it , which his Adversary had beforehand prevented . For thus he answers , St. John hath resolved this Question in these words of his Gospel , [ in the beginning the Word was with God ] i. e. in the beginning of his Ministry , just before be enter'd thereon ; the Lord Christ was with God by ascending ( as himself expresly and often saith ) into Heaven . This Account of it is very precise . But to this his Grace had already made two Exceptions . 1. That this is not consistent with their own Explication of the Phrase , in the beginning , that is to say , when the Gospel first began to be published ; which was by Authority from him ( he having ascended into Heaven , and came from thence to declare the Will of God to men , as our Author saith ) but that was not began to be published , till after he had been with God ( in their sense . ) And therefore if the Word was at all with the Father , so as to ascend from Earth to Heaven , it must not have been in the beginning , but before the beginning . 2. He sheweth , this is not reconciliable to another Opinion of theirs , which is , that Christ was not God but by Office and Divine Constitution , and that he was not so constituted and declared till after his Resurection , and his being advanced to the right hand of God ; but if in the beginning , is in the beginning of the Gospel-state , then the Word was God in the same beginning that he was with God , and so must be God by Office , before he enter'd upon his Office of Publick Ministry , and consequently long before his Resurrection . But if he was so constituted not till after his Resurrection , he was not God in their sense of the beginning , and so consequently was not with God , nor did ascend into Heaven before he began his Ministry . So that there is no manner of proof , either for the Matter , or the time of this Legendary Doctrine of theirs , concerning our Saviour's Ascension into Heaven before he began his Ministry , if the aforesaid Arguments hold good . But that which our Author presses most , ( without regarding the Arguments against it ) is the literal sense of the Phrase , No man hath ascended , &c. in which , he saith , the Archbishop doth understand it . But this is no more true that his Grace so understands it , than that it 's expresly and often said in Scripture , that our Saviour ascended into Heaven before his Ministry , ( as our Author affirms ) unless it be when his Grace undertakes to prove that such an Ascension never was . But supposing it were literally to be understood , yet will it not serve their purpose . For then , according to the letter of it , our Saviour must have come down from Heaven before he ascended thither . If it had been worded , that no man hath come down from Heaven , but he that hath ascended into Heaven , then he would have ascended first , and after that have descended : But when it 's said , No man hath ascended into Heaven , but he that came down from Heaven , ( if the manner of speaking is to be our Guide ) then he must have came down before he ascended , after the way the Apostle speaks , Ephes. 4.9 , 10. Now that he ascended , what is it , but that he also descended first , &c. I say , the order of Words then shews , that his Descent must have been before his Ascension ; which is diametrically opposite to the Socinian Hypothesis , and is not to be accommodated but by the Orthodox sense of it , viz. that he that in the Beginning was with God , and had a Glory with the Father before the World was , in the fulness of time was made Flesh , and came down from Heaven , to fulfil and declare the Will of God to men . And then it orderly follows , No man hath so ascended into Heaven , and no man hath been there to understand the Will of the Father , but he that first came down from Heaven , and is in due time to ascend thither ; as if he had said , ( to transcribe the Paraphrase of a very learned person ) from me alone are these things to be learned , for none can go up to Heaven to fetch the knowledge of them from thence , but I came down from Heaven to reveal the Will of God * , &c. The second sort of Texts which speak of our Saviour's Existence before his Incarnation , are these , Father glorify thou me with thine own self , with the glory which I had with thee before the World was , John 17.5 . And before Abraham was , I am , &c. John 8.58 . To the first our Author replies , that according to St. Austin and Grotius , this is to be understood of God's Decree , after this manner , Let me now actually receive that glory with they self , which I had with thee in thy Decree and Purpose before the World was . And if we may take his word , he saith , that he has sufficiently confirmed this Interpretation in the Second Edition of his Brief History of the Unitarians . He very seasonably refers us to his Second Edition , ( which I have not seen ) for in the first it exceedingly wants some Confirmation . All that he has to say there , is , that we in Scripture are sometimes said to have that which we have in God's Decree . From whence he infers , Therefore so also we may understand , that Christ had Glory before the World was . An inference very cautiously worded , Therefore we may understand , &c. And it was not without reason , as I shall immediately shew . A. 1. I grant that the Scripture doth often represent things after this manner , so that that which is to be hereafter , is spok●n of as if it was actually present and existent , as Isaiah 53.3 . He is despised and rejected of men . And in like manner we are reputed to have that which we have by promise , as in the place he quotes , 2 Cor. 5.1 . We have a building of God , &c. But then as Decrees and Promises do in the nature of them respect the future , so there must be some reason for this manner of speaking , which without such reason would be absurd . Now , the reason of such Forms of Speech , is to represent the certainty of the thing , that it being thus appointed and promised by Almighty God , it shall as certainly be fulfilled in its season , as if it was now actually present . But set aside such Reason , and such Forms of Speech will be absurd ; as for Example , if I should say , all Generations that shall be to the Worlds end are now in being , and have been ever since the World was . But there is no such reason for such an Interpretation here , for this respects the time past . 2. Tho we should be said to have that which we are decreed to have , yet we cannot be said to have it before the World was ; as for instance , we cannot be said to have a building of God before the World was ; for that is to have it before we were . We may be said by the foresaid Prophetical Scheme of Speech to have what we that are in being , shall have in its proper time ; but we are not said to have it , or to have had it before the Foundation of the World. God indeed may be said to give before the World , by virtue of his Decree and Intention so to do , because he always was , is , and ever will be , and to him all things are present in their Causes , over which he has an absolute Power . But tho we may be said to have , with respect to the time to come , as well as present ( in the Cases aforesaid ) yet we cannot properly be , nor are in Scripture said to have it before the World was , because we are born in the World. Thus God may be said to give us Grace or Salvation before the World began ; in the place he cites , 2 Tim. 1.9 . but we are not said to have a building of God before the world was . And so when it 's said , Father , glorify me with thine own self , with the glory which I had with thee before the world was ; as it doth suppose our Saviour to have been in being , and to have had a Glory with the Father before the World , so he cannot be said to have it in Decree before the World was . 3. And that the words are not capable of such an Interpretation will further appear from the Phrase , with thee , which answers to that which went before , with thine own self ; and if the latter doth signify the actual Enjoyment of that Glory , then so doth the former . Indeed , the Phrase with thine own self , and with thee , ( for they are both one ) doth suppose the Person that is with God to be in being . As it was when God is said to be the God of Abraham , Isaac , and Jacob ; thereby is implied , that those Holy Patriarchs are alive , according to our Saviour's reasoning , God is not the God of the dead , but of the living , Matth. 22.32 . And if to be the God of Abraham , did imply that Abraham was in being ; then surely , if it had been said of Abraham , that he was with God , it must also imply that Abraham actually was . For he could no more be said to be with God , and not be ; than God could be said to be his God , and he not alive . And accordingly it might as well be said of Abraham , that God was his God in Decree and Intention , as Abraham might be said to be with God , and yet be no otherwise so than in God's Decree . So absurd is it , with our Author , to allow our Saviour to have had no Being before the World was , and yet to say he was with God before the World , which is in the same breath to say he was not , and yet he was . A difficulty our Author , with those he follows , found to be so great , that they chose rather to give a new interpretation of the Phrase , in the beginning , John 1.1 . ( as has been before shew'd ) and so to allow the Word to have then been actually with God ; rather than to maintain , as some others before did , that the Word was with God in his Decree , contrary to the plain and evident meaning of that Phrase . 4. I may add , If the sense of this Prayer of our Saviour is , Father , glorify me with thine own self , with the glory which I had with thee in thy Decree and Promise before the world was ; then ( according to what our Saviour saith , ver . 22. The glory which thou hast given me , I have given them , the like Glory being promised to and decreed for all the Faithful ) every good man may use the same Prayer with our Saviour , and say , Father , ●lorify me with thine own self , with the glory which I had with thee before the World was . But I suppose St. Austin , ( who our Author saith was for this decretal sense ) would not have presumed to do so . I confess I have done more than in strictness I was obliged to , when he refers us to another Book of his , and to another Edition of that Book ; but I am apt to think this Answer will serve for either Meridian . The second Text produced by the Archbishop , is John 8.58 . Before Abraham was , I am : The obvious sense of which words ( saith his Grace ) is , That he had a real Existence before Abraham was actually in Being , p. 86. But on the contrary , the Socinians say , That he was before Abraham was , in the Divine Foreknowledge and Decree . This his Lordship took to task , and shewed , That this is nothing but what might have been said of any other man , and even of Araham himself ; and that our Saviour had then no preference or advantage above Abraham . And then argues from the words I am , as the proper Name of God , whereby is signified the Eternal Duration and Permanency of his B●ing . Which he confirms by several other places . To this our Author has nothing to reply ; but would insinuate as if his Grace had only proposed the place , without any manner of Proof ; for after this ridiculous manner doth he represent it : His Grace will not hear of this [ about the Decree ] ; we cannot help it ; but we know the reason to be , because he taketh it as a ground of his Interpretation of this Text , that our Saviour was ( not only in God's Decree , but ) in actual Existence before his Progenitor Abraham ; but that is the Point which his Grace had to Prove , not to Suppose as a ground of Interpretation . This person writes , I perceive , for a Party , and presumes his Readers will never consult the Books he pretends to answer ; for else he would not so boldly venture thus to impose upon the world , and to tell us that his Grace only supposes , but does not prove what he proposes ; and accordingly he himself slips over the Argument , and runs from it as far as he can . 2. He replies , Here again I must mind his Grace , that none of his Proofs , in their utmost stretch , run higher than Arianism . A. Proofs : He should have call'd them Suppositions , if he had not forgot himself . But what if those Proofs run no higher than Arianism ? they are sufficient : For all his Grace was under any obligation at this time to prove , was our Saviour's Pre-existence , against the Socinians , Serm II. p. 56 , &c. ( having in his former Sermon maintained the Point of our Saviour's Deity , against the Arians , &c. ) And if he has proved that , he has gained the Point under Consideration . All that our Author has further to say , is , To give us his Opinion of this Text over and over , and ushers it in with a Magisterial Authority : But if we can , let us make both Arians and Trinitarians sensible what is the meaning of these words , Before Abraham was , I am , from the Circumstances and Context . But if I may not too much incur his displeasure , by laying aside his Supposals for the present , I will venture to propose the Case as the Evangelist relates it , and then discourse with him upon it . In Vers. 48. Our Saviour replied upon the Jews , Your Father Abraham rejoiced to see my day ; and he saw it and was glad . To this they captiously object , Thou art not yet fifty years old , and hast thou seen Abraham ? That is , Was 't thou coexistent with him , and born in his time , who has been so long dead ? Whom makest thou thy self ? [ ver . 52 , 53. ] To this our Saviour answers , Verily , verily , I say unto you , Before Abraham was , I am . Which Text , according to our Author , is elliptical and imperfect , and wants somewhat to supply it : Which he thus attempts , I was long before Abraham ' s time in the decrees and promises of God. Now supposing it so to be , Why must it thus be supplied ? O , saith he , it cannot be true in any other sense , being spoken of a son and dependant of Abraham . Supposing that to be spoke of such a one , why may it not as well fall upon the former as latter part of the Clause , and so be read , Before Abraham was the Father of the Gentiles , ( signified in Isaac ) I am , or I was in the world ? Or why may it not be said , Before Abraham was , I was in being ? For though our Saviour was a Descendant of Abraham according to the Flesh , yet he was the begotten Son of God ( as none of Abraham's Posterity was ) that was in the beginning , and before the World with God ; and so he might literally say before Abraham was , I was or am . But supposing we admit his Explication , that before Abraham was , I was in God's decree . Would this prove what was to be proved , That he that was not fifty years old , had seen Abraham , or that he was Co-existent with Abraham ? Suppose we take it as he would have it , independent of what it was to p●●●● what a mean 〈◊〉 was it for our Saviour to alledge , I was 〈◊〉 Abraham , namely , in God's Decree ? For , Might not the Jews then reply , So Abraham was before Adam , and so both Abraham and Adam were before the World ? Might they not say , so were we then before Abraham ; Abraham before himself , and we before we were they , might they not say , Is any thing before another 〈◊〉 Art thou before Abraham , or Abraham before us , since all would then be co-existent alike in Decree , being the Decrees are alike Eternal ? Might not our Saviour as well have said , I have seen Abraham , reserving to himself , in the Book of Genesis ; as say , before Abraham was , I was , reserving to himself , in the Book of God's Decree ? Lastly , If our Saviour had said , Before Abraham was , I was in God's Decree , or had been so understood , where was the Blasphemy for which the Jews would have stoned him ? It is apparent that the Jews presently understood him being a Title known to all , and known to belong only to God , as well known ( by reason of that noted place it relates to in Exodus ) as Jehovah , and so immediately they took up stones to cast at him . But his Grace hath not so done with this Text , but goes on to fortifie it with other parallel places , as to the phrase and signification , p. 100. as Hebr. 13.8 . The same yesterday , to day , and for ever . And Revelat. 1.8 , 17. I am Alpha and Omega , the beginning and the ending , which is , and which was , and which is to come , the Almighty , Rev. 22.13 , 16. This our Author declines , and instead of proposing it as it lay in his Grace's Sermon , he takes up the latter of these places in the close of his Discourse upon this Head after this manner , The last of his Grace ' s Texts to prove the Pre-existence and Divinity of our Saviour , is Rev. 1.8 . p. 58. b. Though out of its place , I am content to take it as he proposes it ; and especially because I may hope now , if ever , to make a Convert of him ; for thus he answers , When his Grace proves that these words are spoken , not of God , but of Christ , I will thank him , and give him the Cause . Fairly offered , and fit to be accepted . In the first place , I take it for granted , that I need not remind him of what his Grace has observed , That these Expressions are the common Description which the Scripture gives of the Eternity of God , whose Being is commensurate to all the several respects of Duration , past , present , and to come . For this is the reason why our Author denies this to belong to our Saviour , since that would be to ascribe such a Being to him , as is commensurate to all these Durations . Therefore with his usual assurance , he affirms , That they are not spoken of our Lord Christ , seems to me as clear as Meridian Light , from what is said v. 4. From him which is , which was , and which is to come , and from Jesus Christ. Where we see plainly , that Jesus Christ is distinguished as a different person from that Almighty who is , and who was , and who is to come ; therefore he cannot be intended in the Description , v. 8. Answer . I suppose that he intends this as a general Answer to the several places of the Revelation quoted by his Grace ; and then it 's as much as to say , that since Jesus Christ is distinguished from him who is , and was , and is to come , v. 4. therefore he cannot be intended at v. 8. nor 17. nor Ch. 22.13 , 16. That is , that these Expressions , which are the common Description the Scripture gives of the Eternity of God , are never applied in any of those places to our Saviour : But if it appears that they are at any time applied to our Saviour , his Argument is utterly ruined , and it will unanswerably follow , that if Jesus Christ is , and was , and is to come , then he is alike Eternal as the Father , and partaker of one and the same nature with him . 2. How doth it follow that Jesus Christ is distinguished as a different person from him who is , was , and is to come ; therefore he cannot be intended in the Description at ver . 8. ? For he may be a different person from the Almighty Father , who is described by that Character , v. 4. and yet as the Son have the same property Essential to the Divine Nature ascribed to him . This we contend for , and this I shall endeavour to prove . I shall begin with v. 8. I am Alpha and Omega , the beginning and the ending , saith the Lord , which is , and which was , and which is to come , the Almighty . All the question is , who is the Lord that thus saith of himself , I am Alpha and Omega , & c ? For this we must consult the context , and then the Character will appear to be his that cometh with Clouds , v. 7. That made us Kings and Priests unto God and his Father , v. 6. the first begotten of the Dead , the Prince of the Kings of the earth , that loved us and washed us in his blood , even Jesus Christ , v. 5. So that he is no less the Alpha and Omega , than he is the Prince of the Kings of the earth . But let us go on with that Divine Writer , whom we find after the same manner describing our Saviour , v. 11. I am Alpha and Omega , the first and the last . And that it 's given as a Character belonging to him , is evident , for he is the same that commanded St. John to write , and whose Voice he heard , the Son of man that he saw in the midst of the seven candlesticks , v. 12 , 13. So again , v. 17. he that saith of himself , I am the first and the last , is the same with him that saith of himself , v. 18. I am he that liveth and was dead , and behold I am alive for evermore . So again , he saith of himself , chap. 2.8 . These things saith the first and the last , which was dead and is alive . And as St. John begins , so he ends this Prophetical Book , cap. 22.13 . I am Alpha and Omega , the beginning and the end , the first and the last ; viz. the same with him that saith , ver . 12 , & 20. Behold , I come quickly ; — Jesus that sent his Angel to testify these things , v. 16. From all which laid together it is very manifest , and as clear as the Meridian light , that these Phrases are applied to our Saviour , that he is the beginning and the ending , which is , and which was , and which is to come , the Almighty . But how can the Being of a Creature be commensurate to all the several respects of Duration , past , present , and to come ? And what a presumption would it be in a Creature that had a beginning , to say of himself , I am Alpha and Omega , the first and the last ? So that our Author must in the conclusion side with his Antient Vnitarians and deny the Revelation to be Canonical ; or be as good as his word , and give his Adversary the Cause , and write a Retractation . The last place our Author touches upon ( omitting several other material Texts cited by his Grace ) is 1 Job . 1.1 , 2. That which was from the beginning , which we have heard , &c. which he thus expounds ( calling into his aid Grotius and Vorstius , in his Opinion two the ablest Interpreters the Church has yet had . ) 1. The Word of Life , that is , the Gospel . 2. Eternal Life , i. e. the Immortality therein promised . 3. From the beginning , that is , they were always intended and purposed by him , but not manifested till reveal'd in the Gospel . 4. We have seen and handled , is to signifie their knowledge of it was most assured and absolute . For the Hebrews are wont to declare the certainty and clearness of things by Terms borrowed from the Senses . Ans. Though the Hebrews are wont to express the certainty and clearness of things after that manner ; yet I don't find that the Scripture is wont to speak thus of the Gospel , viz. The Gospel which was from the beginning , which we have seen with our Eyes , and our Hands have handled , and which was with the Father . But I find that Saint John in his Gospel speaks of our Saviour in the like terms , for thus he saith of him , In the beginning ( which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , as his Grace observed p. 19. and Grotius before him ) was the Word , and the Word was with God , v. 4. In him was life , v. 14. We beheld his Glory , and he is said to be manifested , Joh. 14.21 , 22. and 1 Joh. 3.5 , 8. Now what can be more evident than that when the Author is the same , the phrase the same , and more agreeable to the Subject under consideration , that it should be alike understood in one Book as the other , and so that which we have heard , and seen , and looked upon , and handled , and was with the Father , should be the Son , and not the Gospel of God ? But saith our Author , Grotius and Vorstius think otherwise ; and he goes on , I know not why his Grace overlook'd this Interpretation of two of the most learned and judicious Criticks of this or any other age . Answer , I answer in his phrase , I marvel much how our Author should know that his Grace overlook'd it , for it 's likely that he might not have the same opinion with this Writer of these two great men , so as to think them the ablest Interpreters the Church has yet had : Vorstius for many reasons , and Grotius for his posthumous Notes ( I should rather call them adversaria ) come not up to that Character . Besides his Grace knew very well what both the Antient and learned and judicious Criticks of latter Ages , thought of this Text. In the number of the former is Tertullian , adv . Praxeam . c. 15. Amongst the latter is Erasmus ; and even Grotius is inconsistent with himself , when he goes off from the Gospel to the Miracles that attested it , in his Explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have looked upon . Before his Grace leaves the Argument of our Saviour's Deity , he takes notice of a usual plea of the Socinians , that they glory they have Reason clearly on their side in this and the other point of the B. Trinity ; and that the Difficulties and Absurdities are much greater and plainer on our part than on theirs , A.B.p. 115. To each of these his Lordship made a distinct Reply , and shew'd particularly as to the Doctrine of the Trinity , that tho' it was above , yet it was not contrary to Reason ; that though there were Difficulties , yet no Absurdity in it . This our Author thought fit to pass over in silence . As to the latter , his Grace undertook to prove that the Opinion of our Adversaries hath greater Difficulties in it , and more palpable Absurdities following from it , than any they could charge upon the Orthodox . As when they say , That the Son of God is a meer Creature , not God by Nature , and yet truly and really God by Office , and by Divine Appointment and Constitution ; to whom the very same Honour and Worship is to be given which we give to him who is God by Nature . p. 123. In which his Grace observes two Difficulties and Absurdities . 1. That they hereby bring Idolatry by a back-door into the Christian Religion , as they give Divine Worship to a mere Creature , and as they willingly admit two Gods , the one by Nature , and the other by Office. 2. That they cannot vindicate themselves in this point in any other way , than what will in a great measure acquit both the Pagans and Papists from the charge of Idolatry . This our Author saith , is not an uncommon imputation on the Socinian Doctrine , and thus far he is in the right , for besides Modern Writers , the stream of the Fathers charge the Arians with Idolatry as they Worship Christ , whom they suppose to be a meer Creature . Thus Athanasius , Gregory Naz. and Nyssen . St. Basil , Epiphanius , &c. And this Charge our Author doth rather avoid than deny ; for which purpose he divideth the Vnitarians into two sorts : Such as give Christ no Divine Worship : Of these he saith , It is certain we have wrote no Book this seven years , in which we have not been careful to profess to all the world , that a like Honour or Worship ( much less the same ) is not to be given to Christ-as to God. And then he will by all means have this Charge of worshipping our Saviour , to be a soul Calumny thrown on them by the Trinitarian Preachers . Do the Trinitarians think , saith our hussing Controvertist , they may devise a Religion for us , and then come up into their Pulpits to declaim against the Schemes that are purely of their own Invention ? In good time we shall have a Pulpit Socinianism , as there was in the late Reign a Pulpit Popery ; for this Author writes in the very way and Phrase of Misrepresentation and Representation . But after all , is this a Misrepresentation ? Did never any Vnitarians or Socinians give Honour and Worship , a like and even the same to Christ as to the Father ? Is that Charge a Device of the Trinitarians ? Our Author will undertake for himself , for that is the We in this Book , the Author of the History of the Vnitarians , the Author of the Criticisms on Mr. Milbourn , &c. and so for Seven Years backwards . We , saith he , have wrote no Book this seven years , in which we have not been careful , &c. But were there no years before the last Seven , that can be looked into ? He knew what the Arians , and what Socinus and his Followers held and do hold . But he and his , for whom we want a Name , ( for they are in this neither Arians nor Socinians ) unless we will call them Francisco-Davidists , are herein very reserved and cautious , that they may not give the same nor alike Honour to our Saviour as to God. Indeed if they were of another mind before the seven years past , they have done well to change it , to ease themselves of a troublesome Charge of giving Divine Worship to a mere Creature , as did the Arians and Socinians ; and of as troublesom Adversaries as Socinus found Franciscus David to be , that would not allow Divine Worship to be given to Christ , because he was a Creature , and that by so doing they should be guilty of Idolatry . But after all his suming , and his talk of a Devised Religion , and declaiming Pulpits , and Schemes purely of their own Invention , he is forced to own that there is a second sort of Vnitarians that give Divine Worship to our Saviour ; and that 's an Objection in his way . But his Grace will say perhaps , Why ? Do you not pray to Christ ? And to close the Objection , Do you not then give the like , nay the same Honour to Christ as to God ? His Answer to this is well worthy our Observation . 1. There are indeed some Vnitarians who pray to the Lord Christ. But why Some ? Did not the numerous Arians , and did not Socinus , and generally all called after his name do so ; and did they not think themselves obliged so to do , inveighing against those that did not ? 2. He adds by way of Excuse , They pray'd to him indeed , but it was to him , as that Mediatory King , who is ( say they ) appointed by God to succour us in all our straits and wants . But is not this to equal him with God , to whom alone we are taught to direct our Prayers ? Nay , is not this to attribute to him the Divine Properties of Omniscience and Omnipotence , when he is supposed to know and succour us in all our straits and wants ? No , saith he , for they own that his knowledge either of our wants or Prayers is only by Revelation from God ; and his Power by which he relieves us , is wholly of God's giving . But is not Prayer a part of Divine Worship , and peculiar to God ? And don't they then equal him to God , when they pray to him ? And is not that Idolatry , to give to a Creature the Worship belonging to the Creator ? And can any Divine Appointment make that not to be Idolatry , which in its nature is so ? ( as the Protestants use to maintain against the Church of Rome ) . And besides , don't those Socinians that worship our Saviour , affirm that they worship him as God ? Thus Socinus himself pleads , Vt pro Deo ac Domino suo venerentur , Tom. 2. p. 631. That they worship him as their God and Lord. And much more to the same purpose . And what is it to worship him as God , but to give him Divine Worship ? The Second Difficulty and Absurdity his Grace charges upon them , is a Plurality of Gods , the one by Nature , the other by Office , a Creature-God , a God merely by Positive Institution . All that he has to say to this , is , Will he deny positively and directly , that the Lord Christ is a God by Representation and Office ? And then steals off with , Let his Grace give it under his hand , That the Lord Christ is not a God in these senses . A. This is much as if when charged with Idolatry for giving Divine Worship to Christ , if a mere Man , he should say , Will his Grace deny positively and directly , that Christ is a Man ? For though he denies not Christ to be a Man , yet he affirms , That Christ , if no more than a Man , is not to be worshipped with Divine Honour . So tho he should not deny Christ to be a God by Representation and Office , yet he affirms that one who is so and no more , cannot be the True God , nor be worshipped as God ; for that would establish a Plurality of Gods. But his Grace on the other hand took not himself concerned , nor doth the Case require , that he should positively assert , That Christ is a God by Representation ; for that is more than our Author himself dares to do , who faintly enough concludes , That as Moses is called a God , so also Christ may be called a God by Mission , Representation , and Office. Now how unreasonable a thing is this , That he should put it so hard upon his Grace , to deny positively and directly , what this Author himself dares not positively and directly affirm ? for he cautiously saith ( for fear a Proof should be required ) , So also may Christ be called a God. But our Author is too sparing and modest in his expressions , for the Socinians are not backward to acknowledge , That our Saviour is True God , and that there are more True Gods than one ; and that to say there is One only Supreme Independent God , and to worship one God by Nature , is Judaical , and a renouncing of the Christian Religion . Vid. Smalcius Exam. Cent. Err. & Refutatio Smig . de novis monstris , &c. To conclude , His Grace had said , That the Socinians cannot vindicate themselves in this Point any other way , than what will in great measure acquit both the Pagans and the Papists from the Charge of Idolatry . This our Author calls a Thunder-clap ; and truly by his own Pleas he makes good the Imputation . For , 1. He saith , They pray to Christ as a Mediatory King , who is appointed by God to succor us in all our straits : And of this kind were the Dii Medioxumi among the Heathens ; and so are the Mediators of Intercession , the Saints and Angels , in the Church of Rome , who they say are appointed by the Supreme God to hear and succour us . 2. He saith , That the knowledge our Saviour hath either of our Wants or Prayers , is only by Revelation from God ; and his Power is wholly of God's giving . So the Romanists say , That the Saints have their Knowledge of our state , either by Revelation , or in speculo Trinitatis , in the Glass of the Trinity ; which is much the same . 3. Our Author saith , The Worship given to Christ is not the same which is given to God. So the Church of Rome hath their Superior Worship , Latria , which they give to God ; and an inferior , Dulia , which they give to Saints . 4. Our Author saith , Though these Socinians pray to Christ , yet they don 't hereby equal him to God. This is the very Plea made by the Church of Rome for the Worship they give , and the Prayers they offer to Saints and Angels . From all which we see how much Modesty as well as Truth there is in what his Grace observes , That they cannot vindicate themselves in this Point any other way , than what will in a great measure acquit both the Pagans and the Papists from the Charge of Idolatry . SECT . II. Of the Incarnation of our Blessed Saviour . AFTER a Discourse of several Pages , which our Author declines , his Lordship proceeded to the most usual and considerable Objections of his Adversaries against the Doctrine of Christ's Incarnation . As , Object . 1. They say , That this Union of the Divinity with the Humane Nature , is , if not altogether impossible , yet very unintelligible . To this his Grace replies , That there is no impossibility , is evident from the Union between the Soul and Body of a man , p. 147 , and 158. Against this our Author makes two Exceptions . Except . 1. In a personal Vnion of a Soul with a Body , the Vnion is between two Finite and Commensurate things ; which is not only possible , but very conceivable . But in the pretended personal Vnion of God to Man , and Man to God , the Vnion is between Finite and Infinite . Answer . Here our Author over-runs the Point , when he considers the personal Union of a Soul and Body , merely as a Union between two Finites ; for instances between such , the World is full of : Whereas the Difficulty is , as the Union is between Soul and Body , that is , Spirit and Matter , which are two extreams , and so incommensurate ; and yet notwithstanding they are not only vitally united , but they both retain their distinct Natures and Properties , as his Grace observes . Under which Notion , the personal Union between two such unequals is as difficult to conceive ( were it not that we are sure that it is ) as the personal Union between the divine and humane Natures in our Saviour . But our Author pursues his Point . For , saith he , The personal Union of God to Man is between Finite and Infinite ; which cannot be without admitting one of these things ; Either that Finite and Infinite are Commensurate ; which every one knows is false : Or , that the Finite is united only to some part of the Infinite , and is disjoyned from the rest of it ; which all Trinitarians deny and abhor ; because if so , Jesus Christ should not be perfect God , but only God in part . Answer . By this way of arguing our Author may as well undertake to prove , that there is no such thing as a personal Vnion between the Soul and Body ; For , that cannot be imagined without admitting one of these two things ; either that Soul and Body are commensurate and equal , and alike extended , which every one knows is false : Or , That Body and Soul are united as to some part only , which is disjoyned from the rest , and that is of a Spirit to make it material . What more plain , if his Argument be true , than that there can be no personal Union between the Soul and Body , such distant extremes ? So that you may as soon expect that the soft and impalpable Air should be united to a Thunderbolt , or a Speculative thought to a Milstone , as that there can be a Union between things so incommensurate and unequal , as a Body and a Soul are . But if notwithstanding such conceived Difficulties , Soul and Body are thus found to be united ; then is it alike consistent that the two Natures in our Blessed Saviour be united in one Person . Again , by the same way he may go on and prove that Immensity is no perfection of the Divine Nature ; and that it 's impossible God should be every where , and Essentially present . For Immensity ( if it be ) has a relation to place , that is , Infinite to Finite : but such a relation cannot be in God , without one of these two things , that Finite [ place ] and Infinite [ immensity ] are Commensurate , which every one knows is false : Or , that the Finite [ place ] has a relation to some part of the Infinite , and is disjoyned from the rest of it ; and so the Divine Essence is particle and divisible , which all deny : The Difficulty we see presses as hard upon the personal Union of Soul and Body , and God's Immensity , as upon the Union of the Divine and Humane Natures in our Saviour ; and which he must deny , or give up his Argument . Indeed it is not for us to talk Metaphysically of the Divine Nature , till we understand our own ; nor of the Nature , Kinds and Modes in higher matters , till we understand the Connexion and Union of parts in a pebble or a bubble : left by such an Attempt we run our selves into Heresie , a dangerous and inevitable Rock , as our Author represents the Case ; or into his downright Nonsense , of uniting two Understandings , or Persons , by the Abolition of one of them . Except . 2. The Vnion of Soul and Body may be personal , that is , may constitute or make one Person : because it is not the Vnion of two Persons , but only of one Person ( the Soul ) to a thing which is otherways without Life , Reason , Memory , or Free-Will — But in the ( pretended ) Vnion of God with Man , there are two distinct , and very different Lives , Reasons , Memories and Free-Wills , which utterly destroy the Notion of a personnl Vnion . For a personal Vnion supposes but one Life , one Reason , one Memory , one Free-Will . Because if these things which constitute a Person are found more than once , there is no longer one Person but two , and consequently no personal Vnion in the sense in which we are arguing . Answer . I deny that two Lives , or two Understandings , or two Free Wills , do necessarily make two different Persons or Beings , when there is a Subordination between them ; for then they receive their Denomination or Title from the Supreme . As we usually say there are three sorts of Life , Vegetation in Plants , Animality in Brutes , and Rationality in men ; now if one of these is alone , that gives Denomination to it , as a Plant is called a Vegetable . But when the Vegetative life is united to the Animal , it loses that Character , and the Creature then is called an Animal , and is so called as if there was no Principle in it of Vegetation . And the rational ( though there be Vegetation and Animality ) is so called , as if there was no Vegetation or Animality . That is , when there are several Powers one in Subordination to another , they make not several Beings ( as they would do if alone ) but the Supream gives the Denomination to the whole . And thus it is in the Case before us , where there are two Natures , the Divine and Humane ; two Lives , the Immortal and Mortal ; two Understandings , an infinite and a Limited ; two Wills ; and yet not two Persons : because the Understanding and Will of the Inferior ( the Humane Nature ) is subordinate to the Superior ( the Divine ) and so the Person is as much one , as if there had been but one Nature , one Life , one Understanding , and one Will. As to our Author's History of Apollinarius , Nestorius , and Eutyches , ( were I disposed to make Excursions ) I could present him with the Rhapsody and Bedrole of the Opinions of those he calls Vnitarians , from Cerinthus and Ebion downward to Socinus , and of the Violences and Outrages of the Arians against the Photinians and Orthodox ; and of the Rancour of the Photinians against the Arians and Orthodox : but that I shall refer to a more proper occasion . Object . 2. 'T is a thing incongruous , and much beneath the Dignity of the Son of God , to be united to Humane Nature . To this his Grace makes a large Reply , and amongst other things saith : The lower any Being , be he never so high , condescends to do good , the Glory of his Goodness shines so much the brighter . To this passage alone our Author returns an Answer , if I may call a Representation so , and in requital I shall return him the Reverse of his Comparison , mutatis mutandis . If Christ by the just interest he has in the favour of his Father , procures the pardon of Sinners , and to keep them for the time to come from the like bad courses , should obtain the Grant of eternal Happiness , and then give them such Counsel and Precepts , as might best dispose them to a new Course of Life ; — Would not this Care and Benignity be sufficient , unless the Son of God himself came , and be content to be cloathed with the Rags of Humanity , and to be bound and buffetted , Imprisoned , Arraigned , Condemned and Crucified for them ? In his Judgment , Such a Scene would have more of Folly than Goodness . And he concludes , Therefore much less is it to be supposed of God , than of a Wise man. This needs no farther Animadversion , the Impiety of it is a sufficient Reply . Object . 3. The Incarnation is not necessary , saith he . For our Opposers grant this , that the pardon of Sin might have been offer'd to mankind by a Prophet in the name of God ; so that there was no apparent cogent Necessity , no extraordinary and indispensable cause for it ; and so must be allowed an unaccountable , causeless Debasement of the Divine Majesty ; and seeing no such cause is assigned , saith he , we have leave to believe it never was . A. The Objection is of our Author 's own forming ; and there are two Uses he makes of his Adversary's Concession ( which for the present we will take as he represents it . ) 1. That if there was no apparent cogent Necessity , no indispensable cause for the Incarnation , it must be an unaccountable and causeless Debasement . 2. Seeing no such cause is assigned , therefore they have reason to believe it never was . As to the First , it 's a gross Mistake ; for there may be a good and sufficient cause for that , which there is no Cogent and Indispensable , and much more no Apparent necessity for : He tells us , That the Gospel and pardon of Sin might have been offer'd to Mankind by a Prophet in the name of God , and so there was no Apparent and Cogent necessity for Christ's Incarnation . And surely if the offering Pardon by a Prophet was sufficient , there was no Apparent , Cogent , and indispensable Necessity for Christ's coming into the World ; and then ( according to our Author's way of arguing ) Christ's coming into the World is as unaccountable , and causeless , as he would have his Incarnation to be . 2. As to the Second : Seeing no such cause is assigned , therefore the Son of God was never incarnate . A. I answer , By this way of arguing , Christ was never Crucified , any more than he was Incarnate . For if there was no Indispensable cause for it , it might have been omitted ; and there was no Indispensable cause for it , where the Teaching of a Prophet was sufficient . And without an Indispensable cause , our Author has taught us The Wisdom of God would not stoop to such a Humiliation ; And consequently , our Saviour was no more Crucified than he was Incarnate , if our Author argues right . Under the covert of this Objection , our Author takes to Task the Reasons which his Grace offers for our Saviour's being Incarnate ; and excepting the case of Mysteries ( which I shall reserve for another place ) our Author frames one general Answer to them all , viz. ' That these Considerations do not prove the Incarnation expedient in the Age of Augustus ; for they were much more forcible in the Time of Adam , than of Augustus . For in the last , God could propound only to reclaim Men from their Idolatries , Errors and Impieties ; but if he had been incarnate in the Age of Adam he had prevented them . And if these are good Arguments , 't is Morally impossible , either that there was in the Age of Augustus , or ever shall be an Incarnation . He concludes , I think I may say , this is an accurate and just Reasoning : it being founded on this Maxim of common Prudence , that what was more expedient to be done at first than afterwards , would have been at first , if it had been at all expedient to be done . A. The Reasons given of Christ's Incarnation , viz. The reclaiming Mankind from their Idolatries , Errors and Impieties , are the same with the Reasons for Christ's coming into the World : And where the Reasons are the same , they are to be tryed in the same way . Let us therefore put Christ's coming into the World , into the room of his being Incarnate ; and we shall find it as requisite ( if our Author's Argument be of any force ) that he should have come into the World from the beginning , as that he should have been Incarnate from the beginning ; and as Morally impossible he should have been born in the Age of Augustus , as that he should have been Incarnate in his time . For these Reasons were much more forcible in the Age of Adam than of Augustus . For by so late a Nativity as the Age of Augustus , God could propound only to reclaim Men from their Idolatries , &c. but by being born in the very time of Adam , he had prevented the Idolatries of 4000 Years . — If these be good Arguments for Christ's Nativity , ' t is Morally impossible , either that there was in the Age of Augustus , or that there ever shall be a Saviour born into the World. The same Argument will also affect the Gospel , and make it necessary , that it should have been as completely published in the Age of Adam as of Augustus . This is a home Charge indeed , a charge of a great Overfight and neglect in Almighty God , for want , it seems , of attending to a Maxim of common Prudence , viz. Of doing what was more expedient to be done at first than afterwards . For according to our Author , the whole design of Salvation by Christ was mis-timed , and the fulness of time for it was in the Age of Adam , and not of Augustus . This he accounts acurate and just Reasoning ; and I suppose the next News we hear , will be Amendments upon the Gospel ; and a Set of Chronological Tables to rectifie us in these Matters . And to that work I leave him . For I suppose he will not expect from his Adversaries , that they should prove to him , that the time of Augustus was better than that of Adam , for our Lord's appearance in the World ; or to give him the Reasons , why Almighty God chose the time of Augustus for the Nativity of our Saviour , and the publishing the Gospel by him , rather than the time of Adam . A Vindication of the Lord Bishop of Worcester's Sermon concerning The Mysteries of the Christian Faith , from the Exceptions made against it , by the Author of the Considerations on the Explications of the Doctrine of the Trinity . IF the Author of the Considerations had a mind to have writ upon a Noble Argument , this Learned Adversary gave him a fair occasion to try his Skill , by proposing the two different Hypotheses concerning the Salvation of mankind by Jesus Christ , and shewing the agreeableness of the one , By his assuming our Nature , and suffering in our stead , to the revealed Will of God. Which he confirms , as it 's most plain and easie , and agreeable to the most received Sense of the Words ; as it suits with the Scope and Design of the whole New Testament ; hath been generally received in the Christian Church ; and best agrees with the Characters of those Persons from whom we receive the Christian Faith , viz. Christ Jesus and his Apostles . Upon the last of these his Lordship more particularly Discourses . But instead of taking his Adversary to Task about this weighty Subject , our Author chuses rather to fall upon some other Points , where he may have a greater Scope for the gratifying his roving Fancy ; not caring to be tyed up by the Rules and Measures of strict Argumentation ; and therefore for the fitting to his purpose what he had to say , he passes over the other , under the Character of a great many Heads , too troublesome for a Reader 's view , whereas the Chief of all ( as he will have it ) lies in these Three . 1. God may justly require of us to believe what we cannot not comprehend . 2. Those who reject the Mysteries of Faith , do themselves advance greater Mysteries than those they declaim against . 3. The manner and way of Salvation the Church teaches , tends more to the benefit of mankind , than the way of Salvation by Christ taught by the Socinians . Of these Three Propositions our Author thus passes his Judgment . The first is true ; but not to the purpose . The Second is home to the purpose , but not true . The Third is neither true nor to the purpose . When he elsewhere read this Character of a certain Book , without doubt he thought the Cadence of it very pretty , and might be divertive for his Reader , whether it were right or wrong , and fit for his purpose or not . But because I am apt to suspect the Exactness of such Turns of Fancy , I shall make bold to examine them , and see how his Character and the Heads of Discourse he applies it to , will agree . The first , saith he , is true , but not to the Purpose . The contrary of this used to be accounted true by his Predecessors in the same way ; Socinus himself , as his Lordship shewed [ Serm. p. 21. ] denied the Divine Prescience , because he could not comprehend it ; and the incomprehensibleness of a Doctrine used to be a mighty Argument amongst the Socinians , against the truth of it , as might be shewn . But our Author is of another mind , as he tells us , for the present : And if his Lordship could by Prescience have foretold his mind , and foreseen he would have replied upon him , he might have spar'd to himself ( as he gravely observes ) the Pains of these ten Pages in his Sermon , in which he seeks to prove , that there are many things we do not comprehend . But his Lordship is not to be blamed for want of that Prescience , which the acute Socinus would not allow to God himself . And to say the truth of it , he thought he had wrote against a Socinian Point , but our Author can tell him , He utterly mistakes ; perhaps his Lordship had not read the Notes on the Creed of Aibanasius , nor the Trinitatian Scheme of Religion , nor the Answer to Mr. Milbourn , ( Books our Author recommends ) nor the History of the last Seven years ; for it 's likely he might there have found the Index Expurgatorius to Socinus , and his Successors ; and the Alterations made in this Refining Age in their grosser Doctrine , without which they will tell him he writes against imaginary Socinianism . But our Author within the compass of Three pages changes his mind . In page 4. All the works of God are Incomprehensible , and we cannot comprehend the least Spire of Grass . But pag. 7. He cannot understand why his Lordship and many others are so positive , that we cannot comprehend an infinite Attribute , as Eternity . Now I should have thought that the works of God , and a Spire of Grass are as comprehensible as an infinite Attribute . He tells us , Contradictions are by all confessed to be Impossibilities ; and so I take Comprehensible and Incomprehensible to be ; it remains therefore upon him to shew that they are possible ; and-that while it is not possible for a Spire of Grass to be comprehended , that yet Eternity may . He bears a little too hard upon his Readers , to suppose their Memory or Attention will not hold out Three pages together ; and that he may have the liberty to affirm and deny , and contradict himself ( as shall best serve his end ) without offence to their understanding . But perhaps , The heat of Writing and Controversie was the occasion of this Inadvertency . The first of these , The Incomprehensiblenss of God's works , is left in it's place to try its fortune , and to subsist upon its own Credit . But when he maintains the Comprehensibleness of an infinite Attribute ( he might have said Infinity , for that is a Divine Attribute ) because it sounds not so well , and these Men that have taught the World , that to do Contradictions would not be a Perfection , but an Imperfection in the Divine Nature , may have also taught them , that Infinity cannot be comprehended by a Finite understanding , nor God be comprehended by a Creature ; because of this he takes himself concerned to make good his Paradox , by setting up such a Notion of Comprehension as he conceives may support it : And that is , that to comprehend a thing , is to have a clear , distinct and adequate Conception of it . And he adds , May we not have such a Notion of an infinite Attribute ? I think we may . Let us suppose for the present , his Definition of Comprehension to be good and right ; may we not then have as clear , distinct , and adequate Conception of a Spire of Grass , or any of God's Works , as of Infinity and Eternity ? And then how comes he before to acknowledge the Truth of that saying of his Lordship's , that we cannot comprehend the least Spire of Grass ? But how true soever his Notion of Comprehending may be , he mistakes in the Application , when he saith , VVe may have a clear , distinct , and adequate Conception of an infinite Attribute . Now we used to say ( till the days of discarding Mysteries came on ) that only God can comprehend his own Essence , and nothing less than Infinite could have a clear , distinct , and adequate Conception of Infinite . For 't is evident we have not a clear , distinct , and adequate Conception of that which we can give no adequate Definition of . But we can give no adequate Definition of Infinite ; and therefore-are forced to speak of it by way of Negation , and rather say what it is not , than what it is . Thus he himself describes God's Eternity , viz. 'T is that Duration by which he is without all Beginning and End. which is by no means , a clear , distinct , and adequate Definition of it . For first Duration applied to Eternity , is what is usually call'd a Contradiction in Adjecto : For saith our Author , It is of the Nature of a Duration to consist in a Succession ; But in Eternity is no Succession . For what Succession was there before the Creation of the World ? And yet there was the same Eternity then as now . So that to describe Eternity by Duration , and to cut that Indivisible into parts by Succession , is to make a temporary Eternity , which methinks sounds as ill as an Eternal moment . Secondly , It s by no means an adequate Definition of Eternity , because it consists of Negatives , without all Beginning and End. A greater Proof cannot be given of the Inadequateness of our Conception , than thus to go through the World of Beings , and Assertions , and to say it is not this , and it is not that , and yet we are never the nearer to tell what the thing really is . As if I would ask , What is an infinite Attribute ? And he should answer , A Perfection without bounds . What is a Spirit ? A Being that hath no Flesh and Bones . What Eternity ? A Duration without Beginning or End. Do we understand Infinity , a Spirit , or Eternity , the better for all this ? As suppose when the word Spirit is applied to God , Angels , and Souls departed ; will the abovesaid Definition give me any clear , distinct , and adequate Conception of it , and assign the difference between what it is in God , and what in a Creature , or what at all ? A mistake then it is in the thing , as well as a Contradiction in him ; and the reason of this Blunder ( next to a Carping-Disposition of mind , watchful to take all advantages ) is , that he was not aware of the difference between apprehend and comprehend , and confounded Existence with Essence , That the thing is , with what the thing is . And of both of these he himself has given us a remarkable Instance . For the Bishop having said , If nothing is to be believed but what may be comprehended , the very Being of God must be rejected too . P. 22. Our Author upon it makes this Observation , ' That the Attributes of God are Incomprehensible , I have often heard ; but never till now what his Lordship adds ' in the next place , purely from himself , If nothing , saith he , is to be believed , &c. But why is this purely from himself ? For this admirable Reason , subjoyned by our Author , To comprehend the Being or Existence of God , is only this , to comprehend that God is : and if we cannot comprehend that , all Religion ceases . But how came that word Existence in ? To comprehend the Being or Existence of God is only this , &c. For his Lordship has no other word than Being , which plainly there refers to the Nature , and not the Existence of the Almighty . So in the Paragraph just before , It is Madness to pretend to comprehend what is Infinite : And in the close of the same Paragraph , As long as they believe an Infinite and Incomprehensible Being , it is Nonsense to reject any other Doctrine which relates to an Infinite Being , because it is Incomprehensible . So that it 's God , as an Infinite and Incomprehensible Being , that his Lordship is Discoursing of ; not of his Existence , but his Essence and Nature . And yet we are not at an end of these Difficulties , were we to consider his Existence . To return to the Bishop's first Proposition ( as recited by our Author ) viz. God may justly require of us to believe what we cannot comprehend . To what purpose is this ? For our Author saith , He [ the Bishop ] utterly mistakes , in thinking that we deny the Articles of the New Christianity , or Athanasian Religion [ concerning the Trinity , the Deity , and Incarnation of our Saviour , &c. ] because they are Mysteries , or because we do not comprehend them ; we deny them , because they are Contradictons , Impossibilities , and pure Nonsense , p. 4. b. Surely this New Christianity , this Athanasian Religion , is no other than Babylon in the Revelation , that had Mystery wrote on her Forehead , that was the Mother of Harlots , and Abominations of the whole Earth ; and deserves to be treated in like manner , if she vends Imposture and Contradictions under the name of Mysteries , as he represents it . But in defect of a Royal Authority to consummate the Sentence , there is a terrible Scourge , a Book wrote by a Learned Friend of theirs , that hath wrought wonders , and with the like Success as the Whips were shew'd to the Sicilian Slaves , to their utter Discomfiture . So that the Merchants of these Wares have their Markets spoiled , or much hindred , if he is to be believed . And yet after all , if we may guess at the Book by his Sample out of it , it 's as gentle as one could wish ; and falls in with his Adversaries . For what doth he say , but what they have said before him ? As , 1. There are in Religion some Mysteries , and Incomprehensible Secrets . 2. We are not to give the venerable Name of Mystery to Doctrines contrary to Nature's and Reason's Light. 3. The ordinary meaning of Mystery in Scripture , is not something in it's own nature dark and obscure , but something intelligible , and kept secret in past Ages , and was revealed in Gospel-times . But for all this , may not the word Mystery be applied to such things as are in some measure known , but in much greater unknown to us ( as his Lordship saith ) ? And when our Author's Friend doth say , the ordinary meaning of Mystery in Scripture , is for what was a Secret , but now made known ; it supposes that he was sensible it was also sometimes there us'd for what was in its own nature dark and obscure . I thought to have pursued this Argument , but I the rather pass it , because it 's under the Consideration of a Learned Pen. Amongst the Instances that are Incomprehensible , his Lordship begins with Eternity ; and saith , That he is apt to think , there is no greater Difficulty in the conception of the Trinity , and Incarnation , than there is of Eternity . A bold Saying ! And he deserves to be expos'd for it . Difficulties the Bishop calls them , but our Author will have it Contradictions , and many Contradictions in the Trinity and Incarnation ; and insinuates that his Lordship would himself have call'd his Difficulties in Eternity , Contradictions , if he durst ; For thus his Adversary goes on , He dares not call them Contradictions ( though as he states them they are undeniable Contradictions ) because if they were confess'd to be Contradictions , he would be forced to deny an Eternity . And it is not long before we are told the Bishop denies that also . There are two Difficuties his Lordship observes in the Eterternity of God. The first is , ' That if God was for ever , he must be from himself ; and what Notion can we have in our minds concerning it ? Our Author represents this , as if it was the Bishop's design to argue against God's Eternity , after this manner , I am sorry an Eternal God must be a Contradiction . Had he no way to defend his New Mysteries , but by espousing the Cause of the Atheists ? &c. A Calumny as black as Hell ! For , is there any word leaning this way ? What! to prove that there are Contradictions in the Notion of Eternity , or that an Eternal God is a Contradiction ! Doth not his Lordship both affirm there is great reason to believe the Eternity of God , and in the same breath effectually prove it , and confute those Atheists whose Cause this Slanderer would have him to espouse ? But this is his usual way of prefacing an Argument ; the reason for it lies open enough . But where is the Contradiction ? At last it proves one of his own making . For , saith he , What makes him [ the Bishop ] say , God must be from himself , or self-originated ? For then he must be before he was . For God to be before he was , is a Contradiction . But I do not see how it follows , that if he is from himself , he must be before he was ? For he may be from himself , and yet be necessarily and eternally Existent . This 't is likely our Author saw , and therefore to clinch his Argument , he joyns an alias to the Phrase , From himself , and then it is From himself , or Self-originated . And now he has put a pretty varnish upon it ; for Self-originated , if strictly taken , implies an Origine or Beginning from himself : And ( as he saith ) All Origination of what kind soever is inconsistent with an Eternal Being . If his Lordship had said , God had his Beginning or Origination from himself , or in his Adversarie's phrase were Self-originated , there had been some colour for him to have inferred , Then he was in Being before he was . But to be from himself , is no more liable to such an inference , than when we say he is Self-existent , or in the word used by the Fathers , ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God of and from himself , that is , so as to have no Cause nor Beginning . The second Difficulty his Lordship proposed about God's Eternity , is , How God should co-exist with all the differences of times , and yet there be no Succession in his own Being ? — And Succession being not consistent with the Absolute Perfection of the Divine Nature , therefore God must be all at once what he is . This our Author saith , is a great many Contradictions , and proposes no less than Five Queries upon it , which he gives his Lordship time till Dooms-day to answer . For thus he closes them , The Notion of the Trinity , and this Notion of Eternity , will be vindicated both in a Day . However we will try if the Day for it be not already come ; and for trial's sake , I will venture to offer them again to the Reader , as they stand in his Treatise . Q. 1. What is the difference between an Eternal Moment , ( which every one discerns is a Contradiction in the very terms ) and between possessing Eternal Life all at once , which is his Lordship's Definition of Eternity ? A. The difference is as great , as between Contradiction and Truth . An Eternal Moment is a Contradiction ; for a Moment is a moveable point , and passes as soon into not being , as it came into being . It was not , it is , and immediately is not ; and so nothing more opposite in the nature of it to Eternity . But Eternity admits no Succession , no Divisibility , no Moments , no Past , no Future , no Motion , no Change , and consequently must be all existent together , and all at once : For there is no mean between Succession , and all at once ; and since Succession is imcompatible with Eternity , Eternity must be all at once . And if God did not possess himself all at once , he could not be Eternal . Q. 2. Seeing it is of the Nature of all Duration to consist in a Succession , else it were not Duration but a Moment , I ask whether it be not unavoidable , that if Almighty God possesses Eternal Life all at once , he must have passed into some Durations before they are ? The Duration , for example , in which the Day of Judgment shall be , is not actually come . But if God possesses Eternity all at once , he is already entred upon that Duration , that is , he is entred upon it before it is . A. If it be of the Nature of all Duration to consist in a Succession , then there can be no more Duration than there is Succession in an Eternal Being : And consequently , 't is a gross Absurdity to conceive of God , as entring upon a certain Duration , and passing into some Duration , which is to conceive of him as a Temporary Being , and that began to be , ( for so it is in all Succession ) and not as one that is Eternal . Q. 3. Seeing it is a Contradiction , and therefore impossible , that any Being should possess a Duration before such Duration is ; I desire to know of his Lordship , how it can be an Imperfection ( as he affirms ) in the Divine Nature , not to do that which implies a Contradiction , &c. A. 'T is true , that it is a Contradiction , and therefore impossible for a Creature , to whom Duration and Succession belong , to possess a Duration before such Duration is . But it is a Contradiction , and therefore impossible for God to possess any Duration ( which consists in Succession ) because he is Eternal . For him to possess a certain Duration and Succession , would be to suppose him in Duration A , before he removed to Duration B , and when he is in Duration B , to have left Duration A. Eternity in God , is with respect to Time , what Immensity is to Place ; and so he is all at once , as he is at once in all places ; and as notwithstanding the innumerable Divisions in place , God is no more divided , than he was before Place was created . So , notwithstanding the manifold distributions of time , God is no more in one Duration than in another , but is now the same Eternal undivided Being , when there is a Before , a Present , and an After in Time , as he was before there was any Time , Duration or Succession . Q. 4. How is it more an Imperfection to pass from not being , into such a Duration , to such a Being in it , than 't is an Imperfection to pass from not operating in such a Duration , to operating in it ? This last all men must confess to be true of God ; for none will dare to say , God made all his Works at once . A. To pass from Duration to Duration , and from not being in such a particular Duration to a Being in it , is no other than Succession which ( as has been shew'd ) is utterly inconsistent with the Nature of God , who is Eternal . To pass from not operating in such a Duration , to operating in it , is to suppose there was a Duration before God did operate in it , which is manifestly absurd . For Duration is a continuance of Time ; but what Duration was there in Eternity , before there was any Time , or God began to operate and make the World ? Again , To argue from the Works of God to his Nature , is to circumscribe him to Time and Place , as they are . And he may as well argue , That God began to be , when he began to Operate , as to argue from Succession in the Creatures , or a Succession of God's Operation in the Creatures , to a Succession in Himself ; and that he cannot be all at once , because he did not make all his Works at once . Q. 5. What shadow of Imperfection is it to pass from one Duration to another , when the Person so passing , carries with him all perfections into every Duration ? A. If this were so , the Almighty would want one perfection of his Nature , which is Eternity . For he can no more carry his Eternity with him into the various Successions of Duration , than he can pass from place to place , and carry his Immensity with him . 'T is the Upshot ( I will not say the Design ) of these his Queries to overthrow the Eternity of God , under colour of disproving the Notion of the Platonists and Boethius , the School-men and the Doctors , and Professors of Mysteries in our Times , ( as he derives its Pedigree , and is pleased to give their Character ) viz. That Eternity is a possession of all at once : And so turns all the bitter Invectives upon himself , with which he so virulently , and without any pretext endeavours to wound his Adversary . For what else is the effect of his Doctrine of Succession in God , and passing from one Duration to another ? For where there is Succession , there was a beginning , unless he will make the first Moment in his Succession to be Eternal , which he knows is a Contradiction in Terms . The Two remaining Difficulties which his Lordship offers to our Consideration , and to shew how incomprehensible things are , are the Spirituality of God's Nature , and his Prescience . To the former he makes no other Reply , than to disavow ( if it is so ) what was charged upon some of their Way about God's Corporeity . As to the latter , nothing will serve his turn , but that the Bishop opposes the Vnity of God ( that envied Doctrine ) by finding Contradictions in his Eternity and Foreknowledge . But what if the Bloody Charge fall upon Socinus , who found the Difficulties , and as he thought , the Contradictions in the Doctrine of God's Prescience to be so great , intrenching upon the Freedom of Humane Actions , and making God the Author of Sin ; that he thought it the better way wholly to deny it . But this our Author is very careful to suppress . 2. Proposition . The difficulties , saith his Lordship , are in point of reason more insuperable in the Socinian way than ours ; of which he gives several Instances that may be called Mysteries . 1. The Mystery on the part of the Orthodox , is the Eternal Son of God's being with the Father before the World was made by him . The Mystery on the other side is , ' That although Jesus were born Six months after John Baptist , yet he was in dignity before him . Now this , saith the Bishop , is a Mystery ; forasmuch as it cannot be conceived that the Evangelist should , in lofty expressions , and profound language , prove a thing which was never disputed . It is St. John that is referr'd to , and if he may be esteemed the Author of that Gospel , yet our Author cannot find that profound language and lofty expressions in him . The sense indeed , saith he , is sometimes profound , but the expression is always mean. So little judgment had Friend Amelius , when at the first reading he thought the Barbarian ( as he call'd that Divine Evangelist ) to Platonize ; and in his profound language to imitate his great Master . Indeed our Author rather thinks of a Character befitting a Rhetorician , Orator , or Poet , than a Philosopher or Divine Writer . As if because the Evangelist had not an elevation of conceit or expression , like or above the Greek or Roman Orators , or Poets , his language could not be profound , nor his expressions lofty . 2. Saith he , If the language were profound , it would not follow , the Sense intended must be a Mystery . But it would follow , that St. John that wrote of such sublime things , after that manner , would not take pains to prove what was never disputed , viz. that although Christ were born six months after John Baptist , yet he was in dignity before him . At last , by head and shoulders , he brings in a Paraphrase of the Socinians on the beginning of St. John , which has already been consider'd ; but because I am not willing to be behind-hand with him , I shall repay it with another , borrowing some help towards it from his own Exposition , viz. In the beginning of the Gospel , the Word Jesus Christ being about 30 years old , was then in being and alive : And about that time was rapt up into Heaven , as St. Paul was , which we are piously to believe , being the Scripture is silent in it . And after a very short stay there , but so long as it may be said , he was with God , this Word came down again from Heaven , which we are upon the same consideration to believe , as his former Ascension . And then or some time after , perhaps at his Resurrection , he was constituted a God , not an Eternal God , but a Man God , a Creature-God , a finite temporary God , that dates the beginning of his Deity from the term aforesaid . And being thus a God , he made a New World , as the Eternal God made the Old. And though he had nothing in him of the Divine Nature , ( for that God could not give him ) nor any of the Incommunicable Attributes of the Deity , Omnipotence , Omnipresence , Omniscience , and such like . ( Wherefore ' t is better to use the words Christ , Lord and Saviour , than God , because there may be no small inconvenience with respect to the Vulgar ) yet he was to have the same honour given him by Angels and men , which they gave to the Father , the Eternal , Omnipotent , Omnipresent , and Omniscient God. And to encourage them in this , they are to know , that Faustus Socinus had cause to think , that his Unkle Laelius had , by many prayers obtained from Christ himself a very dextrous and admirable Interpretation of a difficult place in St. John. Now this I take to be an unintelligible Mystery , and fit to be put to that , That although Christ Jesus were born six months after John , yet he was in dignity before him . But here he saith they have on their side the principal Criticks of the Trinitarians , particularly Erasmus and Beza , who understand the Phrase , For he was before me , John 1.15 . of a priority of dignity and excellence , not of a priority of time . Admit this for the present , then the sense of that place will amount to this , He that cometh after me , is preferr'd before me ; for he was preferr'd before me : Or , He that cometh after me , is more excellent than me ; for he was more excellent than me . Thus St. Chrysostom expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is preferr'd before me , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more excellent , more honourable . 2. The Mystery on the Orthodox side is , That a Divine Person should assume Humane Nature , and so the Word be made Flesh. The Mystery on the other side is , ' That an Attribute of God , his Wisdom or Power , is made Flesh ; that is , for an Accident to be made a Substance . In Answer to this our Author saith , 1. By the Word we do not understand God the Son ; the rather , because no such person is once mentioned in all Holy Scripture . Answ. If that were a Reason sufficient why the Word in that Proposition , The Word was made Flesh , should not be understood of God the Son ; then 't is as much a Reason why the Word in the first Verse should not be understood of God the Son : But if notwithstanding that no such person is once mentioned in Scripture as God the Son , yet the Word in Verse 1. is to be understood of a person ; then notwithstanding that , Verse 10. may as well be understood in like manner of the Personal Word . But is no such person ever mentioned in Scripture , as God the Son ? What is the Word but the Son of God , and when the Word and the Son are the same , what is the difference between God the Word , and God the Son ? And when the Son is called God in Scripture , what is the difference between God the Son , and the Son that is God ? 2. But what do they understand by the Word , when the Word is said to be made Flesh ? He answers , The Power and Wisdom of God. Now if so ; where then is the Fault , when the Bishop charges it upon them as a Mystery beyond all Comprehension , that they say that an Attribute of God , his Wisdom or Power , is made Flesh ? Here he comes in again with his , We do not mean hereby , as his Lordship would insinuate , that the Wisdom or Power of God was turned into Flesh , or Man. Now this is more than his Adversary charges them with : But what do they mean ? Why , We mean , saith he , as the Trinitarians thereby also mean , that the Word was Incarnate , tabernacled in Flesh , abode on the Man Christ Jesus in more ample manner , and much larger measure , then on former Prophets . Answ. If they mean , By made Flesh , as the Trinitarians themselves also mean ; then they must mean , that the Wisdom and Power of God is Incarnate , and took upon it the Flesh and Nature of Man ; or else they do not mean by that Phrase as the Trinitarians do . But suppose we give him back again what he has granted , and allow that they do not mean as the Trinitarians mean , when they say , the Word was Incarnate ; but that they mean , the Word abode on the Man Christ Jesus ; that is , the Word , Power , or Wisdom , abode on the Word Christ ; yet how comes he from the Word 's tabernacling in flesh , or was made flesh , to interpret it , abode in Christ. Methinks there is much of Mystery in this . But I have not yet done ; for tho he saith , The Language and Expression of St. John is always mean , yet I apprehend St. John to be consistent with himself , and to write intelligibly . But our Author brings all this into question , by a forced Interpretation , and setting up his own meaning against that of St. John ; as will appear to any indifferent man , from the Connection and Order of this Chapter ; whether it be the part before verse 14. or that which follows . Before ; for thus the Evangelist proceeds , In the Beginning was the Word , — And that Word was the true Light. — And the Word was made Flesh. So that the Word that was made Flesh , was the same that was the true light , and that was in the beginning . And therefore if by the Word that was made Flesh , is to be understood the Power and Wisdom of God , then so it is to be understood when the Word is said to be in the beginning , after this manner ; In the Beginning was the Power of God , and the Power of God was with God , and the Power of God was God. Let us consult the Words following the Clause , [ the Word was made flesh ] and it will be yet more evident ; The word was made flesh , and dwelt among us , and we beheld his glory , the glory of the only begotten of the father , &c. John bare witness of him , and cried , saying , This was he of whom I spake ; &c. So that the same Word that was made flesh , dwelt among them ; the same Word that was made flesh , and dwelt among them , and whose Glory they saw , was the only begotten of the Father . The same Word that was made flesh , and dwelt among them , was he of whom John bare witness . Now if the whole Tenor of that Discourse , before and after , belong to the Personal Word , then so doth the Clause between ; or else he will make St. John write so as no Intelligent Writer can be supposed to write . 3. The Mystery on the side of the Orthodox , is , That the Son of God ' came down from Heaven , and took our Nature upon him . The Mystery on the other side is , ' That Christ should be rapp'd up into Heaven . This Mystery of theirs our Author will have to be no more difficult than St. Paul's being caught up into the third heaven . And so far he is in the right ; for that was no more impossible than this , and Christ might have ascended before his Ministry , as well as after his Resurrection . But this is not the Mystery that his Lordship lays his hand upon ; but it is this , That in a matter of so great Consequence , and so remarkable a Part of History ( if it had been true ) the Scripture should be wholly silent ; that when it is so punctual in the relation of Moses's Converse with God at the giving of the Law , and of our Saviour's Forty Days Temptation in the Wilderness , and his Transfiguration , &c. that there should be no more said of this Ascension of our Saviour , than of the Virgin Mary's Assumption , tho ( as they would have it ) it was to receive Instructions in the Will of God concerning the Gospel-Dispensation ; and when he was constituted and made a God , ( as some of them say . ) This is a Mystery . But I acknowledge that the invention of this is a new Mystery ; it being apparent , that it was by them thought necessary to make some tolerable sense of these words , He came down from Heaven , as his Lordship observes of this before . As for the Mystery on the other side , we acknowledge it to be so , but not for the Reason he gives , because to descend or ascend belongs only to Limited and Finite Beings . Since notwithstanding that , God in Scripture is said to go down , that that is not to be understood of a local Descent , but of a manifestation of the Deity . And the Son of God is said to come down from Heaven when he became Man , because he took the Humane Nature into Union with the Divine ; and where the Humane was , there was also the Divine . 4. The Mystery on the Orthodox side is , That God should become Man by taking our Nature upon him . The Mystery on the other side is , ' That Man should become God , &c. In the-former , an Infinite is united to a Finite ; in the latter , a Finite becomes Infinite . Our Author saith , the Bishop found it necessary to misinterpret their Doctrines , before he could find Mysteries in it . A. But surely he doth not misreport their Doctrine , when he saith , That they make a Man to be God. Our Author is very tender in the Point , and saith he may be called a God ; and saith , That it cannot be satisfactorily proved , that any Authentick Copies of the Bible do give to him the Title , God. But Socinus , and his Followers , are not sparing to call him a True God , and to give him Divine Worship as such ( as has been shewed ) ; and I question whether our Author can say more about the Authentick Copies than Sandius , which has been sufficiently confuted before he published his Brief History , 2. As for what our Author saith concerning the case of Moses , Magistrates and Angels being called God : I ask , whether any of them may be called a True God. For if Moses was , for example , as much a God as Christ , he might have , and challenge the same Divine Worship as is given , and is due to Christ. 5. The Mystery on the side of the Orthodox is , ' That Christ suffered for our sakes ; as a voluntary Sacrifice of Expiation of the Sins of Mankind , and not for his own sake . The Mystery on the other side is , To make him suffer as one wholly innocent ; which is , to make the most innocent persons as apprehensive of suffering as the most guilty . Here our Author interposes , and saith , His Lordship seems not to understand the state of the Question , because he had said , ' T is more reasonable to believe that Jesus Christ suffered for our sakes , than for his own . Whereas he suffer'd for both ; for his own sake , to obtain a glorious reward , &c. Answ. It is plain , that when his Lordship saith , Christ suffer'd for our sake , and not for his own ; he means thereby , not for his own sake , as he did for ours ; for our Sins , and not for any of his own : so it immediately follows , We are all agreed , that the Sufferings of Christ were far beyond any thing he deserv'd at God's hands . 2. He saith , The Unitarians never denied , as his Lordship here fancies , that Jesus Christ made himself a voluntary Sacrifice for Expiation of the Sins of Mankind . Answ. Let us suppose this , what is it then they deny ? They deny , he saith , that this Sacrifice was by way of true and proper Satisfaction , or full and adequate payment to the Justice of God. A. That there might be a Sacrifice of Expiation where there was no full and adequate payment to the Justice of God , is true , because it is not possible , saith the Apostle , that the blood of bulls and goats should take away sins . But the case is not the same in this Sacrifice , ( for that which is denied to the former , is yet granted and given to the Sacrifice of Christ , Heb. 10.4 , 10. ) which may not improperly be called a Satisfaction and Payment ; and if so , in regard of the Dignity of the Person , may be said to be full and adequate ; since as Sins are called Debts , so Sinners are Debtors to the Justice of God's Law , in respect of which we are said to be redeemed by the Blood of Christ , as Captives or condemned persons were redeemed by Silver and Gold , 1 Pet. 1.18 , 19. But yet we are not come to the bottom of their Doctrine ; for when we might reasonably have thought the controversy to be at an end ( since they grant that Christ was an Expiatory Sacrifice for our Sins ) they take all away again by an Explication that makes the Sacrifice no Sacrifice , and the Expiation no Expiation . For he thus determines the Point . 3. We say this Sacrifice ( as all other Sacrifices ) was only an Oblation or Application to the Mercy of God. Or as it follows , He suffered for our sakes , that he might recommend us to the Mercy and Forgiveness of God. A. I have said before , by this account of an Expiatory Sacrifice , the Expiation is no Expiation ; for the Definition here given of an Expiatory Sacrifice , is this , that ' t is only an Oblation , Application , or Recommendation of a Person to the Mercy and Forgiveness of God. Now that can be no Definition of a thing , which is as well applicable to a thing of another Nature , as to the thing defined : And that is the Case here , for according to this Definition of an Expiatory Sacrifice , Intercession would be such a Sacrifice . For it may be thus described , Intercession is only an Oblation , Application , or Recommendation of another to the Mercy and Forgiveness of God. So that in effect , an Expiatory Sacrifice is no other than an Intercession . And then indeed we , and I think Mankind ( except our Author , and those of his way ) have been under a great mistake , that have been taught , that Sacrifices of Expiation were instead of the Offender , in whose Sufferings he was reputed to suffer , and upon whose Sufferings and Penal Death , he was supposed to be in a respect discharged . 6. The Mystery on the part of the Orthodox is , That the Son of God took upon him the Form of a Servant for our advantage . The Mystery on the other side is , That a meer Man should be exalted to the Honour and Worship which belongs only to God. As to the former our Author replies , T is more reasonable to suppose with the Unitarians , that God hath admitted us to Conditions of Pardon and Favour , for his own mercy's sake , and in contemplation of the unblemish'd Life , and voluntary Sufferings and Sacrifice of Christ Jesus ; than to suppose with his Lordship , and his Party , that God himself took on him the Form of a Servant , and suffer'd in our steads , to reconcile us to himself . Answ. 1. He might as well suppose , that 't is more reasonable that God should admit us to Conditions of Pardon and Favour , for his own mercy's sake , than for the Sufferings and Sacrifice of Christ. For what needed such a Sacrifice , and the Son of God to be exposed to such Extremities , when God could have pardoned men for his own mercy's sake , as well without these Sufferings of Christ , as without a Satisfaction . 2. What he supposes is very absurd that God should admit us to Conditions of Pardon , upon the contemplation of the voluntary Sacrifice of Christ ; and yet that he did not suffer in our stead , nor to reconcile us to God. For Substitution , or to die in the stead of another , is of the nature of an Expiatory Sacrifice : And he might as well say , Christ is our Intercessor without mediating for us ; as that he was our Sacrifice , and not be sacrificed for us ; or be a Sacrifice for us , and yet not suffer in our stead . 3. 'T is not more reasonable to suppose God admitted us to Conditions of Pardon for his own mercy's sake , than it is to suppose that he suffer'd in our steads , and to reconcile us to God : For that is not unreasonable which hath God for its Author . But will he say , the difficulty is not yet solved ; for 't is God's Reconciling us to himself , and Suffering for himself , and Paying to himself the Debt of the Debtor , and Satisfying the wrong done to himself ? Which saith he is a Mock-satisfaction , such a ridiculous so●ne , that begets Laughter or Contempt in considering men . Surely he means such as himself , that writes Considerations . Our Author is so used to forget himself , to leave out , put in , or alter , that he can no more flip an occasion , ( how small soever ) than those that are used to another way , can let go an opportunity , though it be but a a Petty-larceny . Thus he saith , His Lordship and his Party suppose that God himself suffer'd in our steads , as well as took on him the form of a Servant . Now to say the truth , his Lordship had not this Scene in his eye under Mystery the 6 th ; for in that he is speaking of the Incarnation of our Saviour , when he took on him the Form of a Servant ; but it was in Mystery the 5 th that he spoke of Christ's Sufferings and Sacrifice . His Lordships words are , The Son of God took upon him the Form of a Servant ; so that he was so far from saying , God suffer'd in our stead , &c. that he did not so much as say , the Son of God suffer'd in our stead , ( though it be true . ) But will he say , Is not this all one , when he that suffer'd and died , is , in our opinion , God as well as Man ? I answer No , with respect to his Observations . For restore Son of God to its place ( as it is in his Lordship ) instead of God , and then we shall see the difference . As 1 : 'T is more reasonable to suppose with the Unitarians , that God hath admitted us to Terms of Pardon for his own mercy's sake , &c. than that his Son should suffer in our stead , to reconcile us to God. 2. It 's an Incomprehensible Mystery , that God should rather chuse to send his Son to suffer for us , than to forgive us . 3. 'T is a Paradox , for the Son of God to pay the Debt of the Debtor to God , and to satisfy for the wrong done to Him. How is the Scene changed upon this ? And where doth the Absurdity lie ? While indeed he put God in the place of the Son of God , it look'd somewhat speciously ; but restore the term Son of God to its place instead of God , and the pretended Absurdity lies apparently at his own door . But may he urge , Don't you acknowledge the Son of God to be God ? And then it may be as well said , God himself suffer'd in our stead , &c. as the Son of God suffer'd , &c. I answer , God ( as that signifies the Divine Nature in Christ ) could not suffer : All that we say is , That the person that took upon himself the Form of a Servant was God , and not Man , before such an Assumption of Humane Nature : that when he assumed that Nature , he was God as well as Man ; and that person who was God suffer'd in Humane Nature , but the Godhead or God no more suffer'd and died when Christ died , than the Manhood could be Omnipresent and Immortal , because the Godhead was so ; or the Soul die , when the Man is said to die . 2. I answer further , That the Son of God is not the Father ; and that there being such an incommunicable personality , if I may so speak , those things belong to the Son that could not belong to the Father . And as the Father was not Incarnate but the Son , so the Son became responsible , and paid the price of our Redemption to the Father ; and therefore it was the Act of the Son that was God , and not of the Godhead , as common to three persons to reconcile us to God. As to the Mystery on their own side , the Worship of a meer Man , it has been already consider'd , only he should have had some moderation in his Charge , when he saith his Lordship might as well have accus'd them of Sodomy or Witchcraft , as of giving proper Divine Worship to a Creature , to the Man Christ Jesus ; when his Party owns it , and he himself makes a feeble Excuse for it . For , saith he , if it is a mistake , 't is simple Error , not Mystery , much less Idolatry . Now , methinks , 't is an unintelligible Mystery , that there should be a proper Divine Worship , peculiar to God ; and yet there be no Idolatry in giving the same to a Creature . 'T is an Incomprehensible Mystery again to say , the giving proper Divine Worship to a Creature , is not Idolatry . 'T is a Mystery again , That the Church of Rome should be charged with Idolatry , for giving Divine Worship to Creature-Mediators , and yet in these persons 't is simple Error . 'T is a Mystery again , That Christ should be esteemed by them a God , and so constituted by God , and yet there be no small Inconvenience with respect to the Vulgar to have him so called . 'T is a Mystery again , That St. Paul blames them who do service to such as are not Gods : And yet if God himself had set them up , and given them the Name above every Name , and they had not mistook in the kind , nor exceeded in the degree of that service they did to them , they should not have been blamed . And so the Saints and Angels might have been made Objects of Worship as well as Christ , and the Virgin Mary might have been established Queen of Heaven , and a Hyperdulia accordingly given to her . So that he has made as pretty a Defence in this Part for the Creature-Worship of the Church of Rome , as their heart can wish , and as he has made for Transubstantiation in the next Part. d Proposition is , The way or manner of saving Sinners by Christ , taught by the Church , is more for the Benefit of Mankind , than the Socinian Hypothesis . This I shall be as short upon as he ; and till I see an Answer to what his Lordship has said , and was also said by the Archbishop upon that Argument , I shall rest contented , and not think the Proposition evertheless true or pertinent , for his saying ' T is neither true , nor to the purpose . To the Reverend Dr. WILLIAMS . Reverend Sir , I Understand that you are now about a Vindication of the late Archbishop of Canterbury's Sermons concerning the Trinity , in Answer to the Animadversions that were made upon them . I am very glad so great an Argument is in so Good a hand : But since the Animadverter gave a late Discourse of mine a share of the same Book , I think it may be proper , that somewhat in Justification of what I writ , should accompany this Performance of yours : And because every Man is naturally more the Master of his own Thoughts than another , though in other respects he may be much Superior to him ; I shall therefore give you a particular account of what occurs to me , with relation to my Discourse on this Subject , and shall leave it to you , either to Publish it with your Book , in the same simplicity in which I am forced to Write at this distance from my Books and Collections , or which will be much to the advantage of what I am to offer to you , though it may put you to a little more trouble , I leave it to you to draw such things out of this Paper as seem of the greatest weight , and mix them with your own Composition . By this they will appear with those solid Characters of true Judgment and Learning , by which all your Writings are distinguished . I shall without any farther preamble , enter upon the matter that is before me ; and shall in the first place offer you some general Considerations , before I come to what is more particular and Critical . The Foreign Writers of this Author's Persuasion , have indeed in their way of Writing , set a pattern to the world : Their Stile has been Grave and Modest , free from Reflection or Levity . They have pursued their Point with a Strain that deserves great Commendation . But those , who have taken great liberties with them , have said , That this was only an Artifice to soften the Horror that their Opinions were apt to give ; and to possess the world with such favourable thoughts of their Persons and Doctrines , as might both remove Prejudices , and dispose all men to believe well of those who seemed full of a Christian Spirit ; and they have been apt to suspect , that as their Numbers and their Hopes might encrease , they would change their Stile , and raise their Spirits . This Writer has done what lay in him , to justify those suspicions . It seems he thinks the Party is now so strong , that the hard words of Nonsense , Contradiction , and Absurdity , may be let fly liberally ; though upon so grave a Subject , Modester Words would have imported full as much , and would have had a much better appearance . He loves also to divert himself as oft as he can : I had in the general part of my Discourse said , That since there may be Mysteries in the Divine Essence that are far beyond all our Apprehensions ; therefore if God lets out any hints of any such to us , we are to receive them in such a plain sense as the words do naturally bear . From hence he runs division upon the word hint ; and studies to make the whole appear ridiculous : Though when I come to treat of the proofs that ought to be relied on in this matter , I had laid this down for a ground , That in so sublime a Point , there ought to be a greater fulness of express words , than for bare precepts of Morality , or more easily received Notions : And that we ought not to suppose , that if God intended to Reveal any thing to us that should pose our Vnderstandings , he would only do it in hints , or in Words and Expressions of doubtful Signification , and that therefore those who denied Mysteries , had a right to demand full and Copious Proofs of them . The taking notice of this would have been more sincere , but some of the mirth into which hints led him , would have been spoiled by it . I mention no other Strains of this sort , though he does often with the same Candour and Modesty endeavour to make those he writes against look Ridiculous ; which is pursued so flatly , that one would think that the Civil and more Artificial Words with which he begins his Considerations , were writ by another Pen , but were in the Management spoiled by his own . To pass over his many indecent Reflections , especially when nothing of that sort was used , to give a Provocation or Colour for such returns ; there is another imputation of a much higher Nature , which deserves a severer Expostulation . He frequently Reflects on the Aws , and other Biasses , and Interests , that he apprehends are the Considerations which engage men to persist in the Persuasions which he writes against . This is , with a slight disguise , to say , that because the Law would turn Men out of their Benefices , if they owned the contrary Doctrine , therefore to save these , they not only Speak and Write , but Worship God in Acts that are plainly against their Consciences . This is often repeated , though perhaps more broadly in the other Considerations , than in those that relate to my self . I reckon my self to be equally involved with my Brethren in the Imputation ; and will therefore Answer it with the solemnity that so grave a matter requires : I call God to witness , how unjust , as well as black , this Accusation is . If I did not sincerely Believe this Doctrine , I should think it a horrid Prevaricating with God and man , to make Confessions which I do not Believe , and to join in Acts of Worship which I think Idolatrous . No man of Conscience can think himself clear of so Criminal an Imputation by holding his Peace , when those Confessions of Faith are made ; his Standing up to them , nay , his continuing in the Communion of the Church that uses them , is a plain avowing of them : And he must live and die in a state of Damnation , who can make those Professions , and continue in such solemn Acts of Worship , when all this is a lying both to God and man. The blackest part of the charge of Idolatry which we lay on the Church of Rome , is a mild thing compared to this , if true . Here is not only material , but formal Idolatry committed in the highest Instances possible , if we Worship One as the Great God , whom we believe to be but a mere Creature . A man who can upon any consideration whatsoever , sell himself at this rate , can have neither Conscience nor Religion ; no Sincerity , nor true Piety : If this insinuation carried only a Personal Reflection on our selves ; though the injustice of it be very great , yet it might be more easily passed over , if it were not for the great advantage it gives to Atheistical and Prophane Minds , who are inclined enough to think that all the Professions of Religion which men make , are only matters of Custom or of Interest : These are now fortified as much as the Credit of this Writer can amount to . When some Persons of whom the world has not otherwise had very ill impressions , are represented as over-aw'd and biass'd by Interest , to go against their Conscience , and to lye daily to God , and deceive the world by false Professions ; no wonder that Religion it self should pass for a Cheat , if things of this nature could be generally believed . Men who could sell and stifle their Consciences at this rate , might as well deliver themselves up to all Immoralities , and should make no scruple to go over to all the Corruptions of the Church of Rome , where they might make the better bargain , and be much less guilty than this Writer would make us seem to be . God , who knows the sincerity of our Hearts and of our Professions , will I hope both clear us from so base an Imputation , and forgive those who either lay it on us themselves , or do too easily believe it upon the suggestions of others . As in this , so in several other respects our Socinians seem to be serving the Designs of the Atheists . This Writer is not contented to weaken the Credit of the Books that are believed to be S. John's ; but studies to make the whole Bible pass for a vitiated and corrupted Book ; and that these Corruptions are as ancient as Epiphanius's time ; because that Father speaks of some places that were found in the Copies that had not been Corrected ; upon which he concludes , That some have been Modelling the common Bibles far above Twelve hundred years . This is the very Plea of the Mahometans , who do not deny the bulk of the Christian Religion , which is acknowledged in the Alcoran , they only say that the New Testament is much altered from what it was at first , the Christians having put in and left out a great deal of it : Or to use this Writers word , they having modelled it anew . If this be as true , as it is boldly assorted , there is indeed very little regard due to that Volume , about which he thinks there has been so much dishonest Dealing ; and that for so many Ages . The opening this matter , he thinks would rase the very Foundations of Babylon ; He might have rather said of the Christian Religion . For if the Books that are the Text of it are so mangled , what certainty is there left about any part of it ? He does not seem to design this as a Service to the Church of Rome ; where the currant Doctrine is , that no Submission is due to the Scriptures , but as they are attested and explained by the Church ; tho' the great Pains he takes to excuse Transubstantiation , looks very kindly towards them . The true Consequence of this must be , that the Scripture may ( perhaps ) contain many good things : But that we are sure of nothing concerning it ; since it has had so strange a sate upon it for so long a time . This is to be answered only by attacking him as a downright Deist , by proving that we have the Scriptures Genuinely conveyed down to us . The Attempts of a Mercenary Critick on this Head ought not to pass upon us ; who know how little regard he has to any Religion . No doubt there was anciently great Care taken to compare the Manuscripts of the Bible . In some Copies , Marginal Notes and Glosses might have been mixt with the Text ; and Copied out as a part of it : And that might be discovered by other more Correct Copies . This is all that can be gathered from Epiphanius's words ; how much further soever an impious Critick may endeavour to stretch them . There is no harm done by attacking our Translation ; or by shewing the various Readings of some Copies , and endeavouring to establish the true Reading , from ancient Copies or Quotations : but it strikes at the whole , to accuse all the Copies now extant , as having been long vitiated by Fraud , and on Design . I shall offer you but one other general Consideration , on that part of this Writers Book , in which he thinks he has the greatest advantage given him Because there have been some different Methods taken , in explaining , the Trinity , in which some seem to have adhered so much to the Vnity of the Deity , that their Trinity seems unconceivable ; while others have asserted such a Trinity as seems inconsistent with Vnity , he represents us all as so divided and broken , that we agree in nothing , but in the maintaining of some Terms and Phrases against them : in which we have very different Apprehensions from one another . This seems to give Scandal to some good minds , as well as advantage to bad ones : and therefore it ought to be well explained . There is then a great difference to be made between that which is a part of our Religion , and those Conceptions by which we may more distinctly set it forth , both to our selves and others . To make this more sensible by Instances that are forreign to this Matter : Many Protestants have different Apprehensions concerning the manner of Christ's Presence in the Sacrament ; some asserting Consubstantiation , others a real Presence , and others only a Figurative one : But all agreeing , That this is a Sacred Institution of Christ's , accompanied with a Divine Vertue and Blessing , to those who worthily receive it , by which the Benefits of the Death of Christ are conveyed to them ; they are all of the same Religion , who do agree in this , tho' they have different Methods of apprehending and explaining the matter . In like manner , as to the Decrees and Providence of God ; some think that all arises from the Antecedent and fixed Acts of God ; whereas others believe that a foresight of all future Events is to be considered as Antecedent to those Acts : Upon these two Supposions , there seem to be very different Ideas formed of the Power , Wisdom , Justice , Goodness , and Truth of God , and yet all who confess a Providence , who adore it , submit to it , and depend upon it , are of the same Religion ; for in these consists Religion with Relation to Providence . Religion being the Sense that we have of God and Divine Matters , by which our minds go towards him , in Acts conform to it . Therefore all those who do worthily receive the Sacrament , or sincerely acknowledge Providence , have the same Religion upon these Heads , how different soever their Explanations of them may be . So as to this great Point , all those who worship God as One , and who do also worship the Son , and the Holy Ghost , together with the Father , as God , have truly the same Religion , the same Acts of Piety and Adoration ; tho' some of them may have different ways of explaining either the Vnity of the Essence , or the Trinity of the Persons . If this is well weighed , I hope it will put an end to the Insultings of some , and the Offences of others . I confess the less men go into Explanations , it will be the better , and the less liable to censure : unless it be to offer such Illustrations , as rather shew how a thing may be explained , than affirm how it ought to be explained : And therefore since God is unsearchable , and past finding out , to Perfection , the best Method is to consider what is the clear meaning of these Texts of Scripture , that declare any of those Depths to us , and to judge of them according to the plain Importance of the Words , examining that by the Context , the Stile and Phraseology of the Scriptures , and by all the other Indications by which we may find out their true meaning . This leads me to the first Remark that I shall make on this Writer's Considerations which fall on me , and on that part of my Discourse that relates to Mysteries in General . He yields that there may be great Difficulties in some things , of the truth of which we do not doubt ; but then , says he , we are well assured that these things are truly so : whereas some Ambiguous words of Scripture cannot give us such an assurance concerning pretended Mysteries . But all that I aimed at in this part of my Discourse was , that if any such things should happen to be revealed to us in the Scriptures , that then we should be bound to believe them , notwithstanding all Objections to the contrary : as we believe the Objects of Sense and Reason , tho' we cannot answer all those Difficulties that arise about them ; for if we are once sure , that such Books are come from God , and that they are faithfully handed down to us ; then , unless we will submit to an infallible Tribunal , we must trust our own Reasons with the finding out of the true and plain meaning of them : When that is found out , we are as much bound to believe it , as we can be to believe any of the Objects of Sense : since this is laid down for a truth , contested by none , that God is the God of Truth , and cannot lie . There lies no Exception against any part of this Discourse ; since it runs all upon the Supposition , that the thing is clearly revealed in the Scripture ; and that yet there lie as unanswerable Difficulties against it , as against those Truths which our Senses or Reasons do attest to us . The excursion made by him to excuse Transubstantiation , is not so much meant in favour of it , as in opposition to these ( pretended ) Mysteries ; but indeed it is so little to the purpose , that it seems to me not to deserve to be examined . My words are not faithfully reported by him ; for whereas I had said , That we had the fullest evidence of sense against it , in an object of sense ; he has left out fullest , and then diverts himself by shewing how the Evidence of Sense may be mistaken ; as in an Our that appears crooked in Water , with other Instances of the like force ; whereas all this had failed , if he had considered the Importance of the word fullest , that is , an Evidence given with all the Exactness , and after all the Corrections that Sense can lay before us . Sense it self has led us into a whole Theory of Refractions , according to the Medium through which we see an Object pass : What he says about Accidents , is too slight to be remarked : We see the same Objects in the same manner after their pretended Transubstantiation , that we saw before it ; therefore either our Senses are not infallible in their strictest application to their proper Objects , or they are as true after Transubstantiation as they were before it . The Inference after all that he would draw from what he says upon this Head , shall be easily acknowledged by me ; That where the Evidence of Reason is as plain and full against an Object of Reason , as the Evidence of Sense is here concerning an Object of Sense , that there we have very good ground to reject it . If it were pretended that God were both One and Three in the same respect , the Evidence of Reason against this is so clear , that I acknowledge that no Authority whatsoever ought to induce us to believe it : But if it is revealed that the same Being is both One and Three , then since the Notion of Vnity is capable of such difference , since also that of diversity is of the same largeness , and since the same Being may be One in one respect , and More in another ; this opposition between such Vnity and such Trinity , is no proper Object of Reason , nor can Reason give us a full Evidence , much less the fullest against it . I think there remains nothing to be considered on this Head , except the Scorn with which he treats me ; which I thank God I can very easily bear , and will make no returns . He might after all , treat those Matters for which so many Persons of Worth and Learning have so particular a Veneration , with more Modesty . It seems he thought a Boldness of Expression , and a Scorn of his Adversaries , would have some effect on ordinary Readers ; which very probably it may have ; but better Judges will put another Construction upon it . I wish him a better Temper , and so I leave him , to come to the main Argument on which I had chiefly relied . I will only say this for an Introduction to it , That the best Rule of Criticism is to consider the whole Thread , Strain , and Phraseology of a Book , and not to descant upon the various Significations that the Words themselves taken severally may be capable of . The not considering this aright , seems to have given the occasion to all the odd Comments of the Socinians . The Name Jehovah was the peculiar designation that was appropriated to God in the Old Dispensation . This the Seventy have rendred quite through their whole Translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and through the whole New Testament this is the designation that is given to Christ , sometimes with , and sometimes without the Article , and other emphatical Words : From which , since the greatest part of the New Testament was particularly and in the first place addressed to the Jews , great numbers of whom Read the Old Testament at that time most commonly in Greek ; this conformity of Stile seems very plainly to demonstrate , that Christ was the true Jehovah ; or at least that the true Jehovah dwelt in him . In Answer to this , he denies that Jehovah was the peculiar designation of God , and sets up an Argument for this , of which I had made no use , and then he pretends to Answer it ; for after he has quarrelled with our Translation of a Verse in the Psalm , and has laid aside some other Translations of those Words , he at lasts settles on this as the true one , Thou whose name is Jehovah , art alone the most high over all the earth . I will at present accept of this Translation ; for it yeilds all that I pretend to , That Jehovah was the known Name of God in that dispensation . I will not enter into the Rabinical Niceties concerning it , as whether it signified the Essence or Eternity of God , or whether it imported only God's being in Covenant with them , and the truth and stability of his Promises : Whatsoever might be the proper signification of the word Jehovah , it was at first delivered to Moses in such a manner , that there was no need to go to any of the Psalms to find out that it was the Name by which God made himself particularly known to the Jews . That whole Discourse with Moses in Exodus , is spoken by God in the First Person : I am the God of thy Father , — I have seen , — I am come down , — I will send thee : Here is no intimation of a Message carried by an Angel , but plainly the contrary : And when Moses asked how he should answer them that should ask him what was his Name ; God said unto him , I am that I am . These words come very near the formation of the word Jehovah ; and it is plain by what is said Three Chapters after that , I am the Lord , or Jehovah ; and I appeared unto Abraham , and unto Isaac , and unto Jacob by the Name of God Almighty ; but by my name Jehovah was I not known to them . It is clear , I say , that by that first Apparition to Moses , the Name Jehovah was then understood : And it is expresly said , This is my name for ever , this is my memorial throughout all generations . To all this he may object , That in the beginning of that Vision it is said , that an Angel of the Lord appeared to Moses in a flame of fire : From which it may be inferred , That all that is set down there , was said by this Angel , who speaks in the Name of God , and assumes his Person as being sent by him ; and that therefore this Name may be given to any one who speaks in the Name of God. But that Vision of the Angel will import no more , but that an Angel appeared in the Fire ; and by that Moses was led to go towards the Bush , and then God himself did immediately speak . This agrees with the whole Context , and puts no force on any part of it : Whereas it is a very violent strain to make an Angel thus speak as if he were the Great God , without any Intimation given that he only spake in his Name . This agrees with that general Remark of the Jewish Writers , who observe that when ever the Sheckinah appeared , Angels Accompanied it . This a grees also with what is said often in the New Testament , that the Law was given by Angels , though it is said as plain as words can make a thing , that God himself appeared ; that is , that by an immediate Act of his own Power , he made all those Glorious Representations to be seen , and the Voice of the Ten Commandments to be heard . To this also belong those words of Christ concerning his Appearing at the last Day , In his own glory ; in his Father's glory ; and in the glory of his Angels : Together with all that is said of Angels Appearing with him at the final Judgment : The Charge given to St. Paul , Before God , the Lord Jesus , and the elect Angels , does also agree with this . So that the Angel that first appeared to Moses , was only one of the Attendants on this Sheckinah , or Manifestation of God himself . Any Name that is given to a Place , into the composition of which Jehovah enters , such as Jehovah Isidkenu given to Jerusalem , is too slight a thing to be stood upon . It is therefore plain , that Jehovah was a Name peculiarly appropriated to God in the Old Testament , which the Seventy do always render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So since Christ is all through the New Testament called by the same Name , this Argument has great force ; nor is it shaken by the giving the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a common compellation to other Persons ; as we say Sir , or Lord ; which , as is not to be denied , occurs frequently in the New Testament ; but the use of it in a particular discourse , where it is restricted to that Person , cannot be compared to a constant Stile of calling Christ simply , and without limitation , Lord , the Lord , my Lord , or our Lord , as the designation that belonged properly to him . Soon after the New Testament was written , Domitian would be called Dominus simply . Now this was looked on as a strain of Insolence beyond what the former Emperors had assumed : for though the word Dominus , as applied to some particular thing , implied no more , but that such a thing belonged to such a Person ; yet the term Dominus without a restriction , imported that all the Romans were his Slaves , and that he was the Master of all their Properties . The same is to be applied to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In a limited sense it signifies not much ; but in so large and so general a sense , it must be understood to be equivalent to the common use of that word in the Septuagint Translation . St. Paul rejects their being called the servants of men with a just indignation : And yet if Christ is but a Man , and at the same time the Lord of all , he was no better than the servant of a man. So I think this Argument is not weakned by any thing that this Writer has offered against it . I had brought a confirmation of it from the Prophecy of Haggai , of filling the second temple with glory : Nothing was built upon the addition of his glory ; so that this Writer might have concluded , that there was no design , but only the want of exactness in using it . Filling with glory , was that upon which the force of this Argument was laid . I shall not enlarge here to shew , that by Glory in the Old Testament , the Sheckinah is generally to be understood . St. Paul thought so ; for in one place reckoning up the Priviledges of the Jews , he says theirs is the Glory , and the Covenants ; and in another place describing the Holiest of all , he speaks of the Cherubims of glory . So that by Glory with relation to the Temple , that immediate Manifestation of God , could only be meant : This is also confirmed from the word Fill , which cannot be applied to any building or decoration , but must be meant of somewhat that was to be shed abroad in the Temple . All this will appear very plain if we consider the last words of the Book of Exodus , where this Phrase is first used . The Tabernacle was set up with every thing relating to it , according to the Directions that God had given to Moses ; and then it is said , that a Cloud covered the tent of the congregation , and the glory of the Lord filled the tabernacle : which is again repeated in the next Verse . These words are also repeated when the History of the Dedication of Solomon's Temple is given ; it is said , That the cloud filled the house of the Lord ; and in the next Verse it is repeated , That the glory of the Lord had filled the house . This gives the true key to the understanding of Haggai's Prophecy , which must be explained according to the Mosaic Phrase : This gives the key likewise to understand those words of the fulness of the Godhead that dwelt bodily in Christ , and of our receiving of his fulness . But to apply that Prophecy , as this Writer does , to the rebuilding the Temple by Herod , agrees no ways with the words that accompany it , on which I had chiefly built ; of his giving peace in that place , and of his shaking the Heavens , and the earth , and all Nations : To that he has not thought fit to make any sort of Answer ; and yet either these are only pompous words that signify nothing , or they must signify somewhat beyond any thing that can be ascribed to what Herod did . That which is the only key by which we can be led into the sense of those words , I mean the words of Exodus and Kings , does in no sort belong to it : Whereas the Prophecy was literally accomplished by Christ's coming into the Mountain of the House , if the Sheckinab lodged in him in a more eminent manner than it had done in Solomon's Temple . So , I think , no part of this Argument is shaken . To this I shall add another remark , which in some sort belongs to this matter , though in his Book it stands at some distance from that which I am now upon . He insults much upon the advantage he thinks he has , because in a place of the Romans , it is in our Bibles , God blessed for ever ; whereas he thinks God is not a part of the Text. I will not at present enter upon the discussion of that , but shall only observe , that the force of the Argument from that place , lies chiefly upon the word , blessed for ever . After the Jews began to think that the Name Jehovah was so Sacred , that it was not to be read , instead of it they used this Circumlocution , the Holy , and the Blessed , sometimes both together , sometimes the one , and sometimes the other . This was a practice in use in our Saviour's time : One of the Evangelists says , that the High Priest asked , If Christ was the Son of God ; the other reports it , that he asked if he was the Son of the blessed : And St. Paul in that same Epistle speaking of the Creator , adds Blessed for ever ; a form of speech that among them was equivalent to Jehovah ; and therefore when he says the same of Christ , it was a customary form of Speech , importing that he was Jehovah . So whether the word God was in the Original Text , or not , the place is equally strong to this purpose . The next Argument that I insisted on , was the Worship that is paid to Christ in the New Testament ; which as it has in it self great force , so it seemed to have the more weight upon this account , because it must be confessed , that the Jews who could not be unacquainted with the Worship of the Christians , never Objected that to them , if we believe the Apostles to have writ sincerely : They mention their other Prejudices , and Answer them , but say nothing of this : Which shews , that if they are allowed to be candid Writers , there was no such prejudice then set on foot . And yet if Christ was Worshipped in the Arian , or Socinian Hypothesis , this was so contrary to the fundamental Notions of the Jews at that time , that we cannot imagine that they could pass it over , who were concerned on so many accounts to blacken the Christian Religion , and to stop its progress : Therefore there being no other Notion in which this Worship could give them no Offence , but that of the Godheads dwelling bodily in him ; and since they were not offended at it , we cannot conceive that there was then any other Idea of this matter , but this , which was both suitable to their Doctrines , and to the Practice of their Ancestors during the First Temple . This seems to be such a Moral Argument , as goes farther to satisfy a man's mind , than even stricter proofs will do : As some Presumptions do convince men more effectually than the most positive Evidence given by Witnesses . To all this he has thought fit to say nothing but in these words ; There are abundance of exceptionable things in that Discourse , to which I have neither leisure nor inclination to Reply , as some others ( perhaps ) would . A man who is at leisure to Write against any Discourse , should give himself the leisure to consider the most important things that are in it , especially if they seem to be New. As for his inclinations , I will not be so severe as to judge of them ; though what he has said to question the Authority of the New Testament , as we now have it , gives a handle to a very heavy suspition , That he thought this was not to be answered , but by a more explicite attack made upon the whole New Testament , than he thought fit to adventure upon at present . He goes on alledging some instances where God and Creatures seem to be mixed in the same Acts and Expressions : The People worshipped the Lord and the King. St. Paul is adjured before God , Christ , and the elect Angels . The people greatly feared the Lord and Samuel ; and they believed the Lord and Moses . From which he infers , That both Kings and Prophets were Worshipped and Believed without any Idolatry . If we had no other warrants for the Worship of Jesus Christ , but such general Words , I should easily acknowledge that there were no great force in them : The falling down to him prostrate , and Worshipping him while he was here on Earth , and the Believing what he then said , will not infer Adoration : But the Prayers Offered up to him now that he is in Heaven , the command of honouring the Son , even as the Father is honoured ; the Worship that Angels and Saints in Heaven Offer to him , are such evident . Characters of Divine Honour , that we have lost all the Notions of Idolatry , if these things can be offered to a Creature . This Writer would indeed reduce all this to as narrow a point as can be ; as if Christ did only in the Vertue of his Death , offer up on our behalf a general Intercession ; for he doubts whether there is any special Intercession made for us or not . The Story of St. Paul's Conversion is plainly contrary to this : St. Paul Praying to him when he was in his Temptation by the Messenger of Satan , and the Answer he obtained , do very clearly shew Christ's Immediate Hearing and Answering of Prayer ; which is urged by Socinus himself with great force against those who did not Worship the Lord Jesus . St. Stephen died Worshipping him , and Praying , Lord Jesus receive my spirit ; and , Lord lay not this to their charge . These are such express Authorities of a Spiritual Worship , which do so fully explain the meaning of that general Rule , That all men should honour the Son , even as they honour the Father ; that the Invocating and Worshipping of Christ is as fully set forth in the New Testament , as any one part of the Christian Religion whatsoever . Invocation must import both Omniscience , and Omnipresence , as well as Omnipotency . We call on him as supposing that he is near us , that he hears us , and both will and can help us . Now this Writer had best consider how all this can be offered to a meer Creature . The Honour or Worship that we give to the Father , is the acknowledging his Infinite Perfections , together with the tender of our Homage to him . This cannot be offered to a Creature , without manifest Impiety : Nor can any such Worship become ever the matter of a Divine Precept ; because there is an essential Incongruity between these Acts and a created Object ; and by consequence , there is an essential Immorality in them . Now that all Idolatry should be so severely forbid in the New Testament , and yet so grosly practised in it , must be indeed a very strong Argument against the whole Christian Religion , if Christ was a meer Creature , which cannot be excused by any softenings whatsoever . But since this is a Consideration so much insisted upon , it may be proper to open it with its utmost force : When the New Testament was writ , there were Four sorts of men that could only be considered by the Pen-men of it ; 1 st . The Jews , to whom it was to be offered in the first place . They were strongly possessed against all the appearances of Idolatry ; and had never Prayed to Moses nor Elijah , the Chief of their Prophets . 2 dly . The Gentiles , they were abandoned to all the several sorts of Idolatry , from all which they were to be reclaimed , and to be taught to Serve and Worship none but the Living God. 3 dly . The false Christians , that began early to corrupt Christianity , and to suit it with Judaism and Paganism : They set themselves against the Apostles , and studied to raise their own Credit , by derogating from theirs . The 4 th . were the true Christians , who were generally weak and ignorant , who needed Milk , and were not capable of hard or sublime things . With respect to all these , we ought to believe that such a Point , as at first view might offend the Jews , and harden the Gentiles in their Idolatry ; as might give advantage to false Christians , and be a stumbling-block to the true ones , was to be plainly and simply delivered ; not in pompous expressions , or figures that might seem to import more than was meant by them ; but in measured and severe words . The nature of man carries him too easily to Idolatry ; so that this inclination was to be resisted and not complied with ; and yet St. John begins his Gospel with a solemn set of Phrases , that are as it were the Frontispiece and Introduction to it : which if the Exposition of these men is to be admitted , must be only a lofty saying of ordinary matter in very high-flown Expressions . Such likewise must be the Second Chapter to the Philippians , with a great deal more of the same strain . If it was meant by all this to worship Christ as the true Jehovah , that is , as having the Eternal Word , and the fulness of the Godhead dwelling in him , then the matter was properly expressed , and suitably to the Doctrine and Practice of the Old Testament , and was delivered in a Phrasiology agreeing with it . But if a new Doctrine was introduced concerning a man that was made a God , that was so called , and was to be worshipped as such , here was such a stumbling-block laid in mens way , and so little care taken either to restrain those Excesses into which Humane Nature is apt to run , or to explain the Scruples and Difficulties that must naturally arise upon it ; that it seems to be scarce conceivable how any can entertain this , and yet retain any value for that Religion ; I must confess I cannot ; and it is so natural for a man to judge of others by himself , that I do not think others do it , or indeed can do it . I mentioned some other passages of the New Testament , and I did but mention them , because others have examined them so Critically , that nothing was left for me to say upon them . But to all these this Writer opposes a very specious thing ; he says there is not one of all those passages , but some one or other of the most Learned Assertors of the Trinity , has Translated or Interpreted them to another sense : Upon which he takes occasion , according to the Modesty of his Stile , to reproach me for my Confidence ; he thinks , that assuredly I will be ashamed of such Rhetorications . It is certain , that when a great many passages look all one way , though every one of them singly might not come up to a full proof ; yet the combination of them all shews such a Phraseology running through the Scriptures , that the conjunction of them all together , gives a much fuller satisfaction to the mind , than any one of them , or indeed all of them taken severally could do : Many circumstances about a fact concurring , grow up to a proof ; which any one , or indeed all of them , in their own nature , could not amount to : And therefore if such a Stile runs through the Scriptures , that at every step a man feels himself straitned , and that he must disintangle himself by the Subtilties of Criticism , and these often very much forced ; a Book full of such Passages , may be called a Book of Riddles , darkly writ to puzzle ordinary Readers : But it will be hard to maintain a Reverence for such Writings , to esteem them Inspired by God , and delivered to plain and simple Readers as a Lamp , or Light for their Instruction , that by them the man of God may be made perfect . The concurrence of those Passages , the Thread of them , and the Stile of the whole , has a force beyond what is in every one of them apart . If therefore all Criticks have not been equally certain of the force of every one of them , this will not weaken the Argument from them all together . Criticks are like other men , apt to overvalue their own Notions , and to affect singularities ; some to raise the strength of those Arguments which seem clearest to them , may be willing to make all others look the weaker ; others may study to lessen the Credit of such Writers , against whom they may have , on other accounts , some secret resentments ; and so they may undermine those Arguments on which they had chiefly built . The first great Critick that begun the weakning of most of the Arguments drawn from Texts of Scripture on this Head , I mean Erasmus , did not understand the Hebrew so well as he did the Greek ; so that he considering the Greek Phraseology more than that which had arisen from the Hebrew and Siriack , might often mistake . Therefore the diversities among Criticks concerning particular places , does not weaken the force of those Inferences that are drawn from them ; much less the Evidence that arises out of the whole , when laid all together . He thinks I would have done a Generous thing if I had acquainted the English Reader with the doubtfulness of that passage in St. John ' s Epistle , of the Three that bear witness in heaven . I cannot oblige any man to read all that I have writ , and so do not charge him for not doing it : I have done that more fully than any that I yet know of , and that in a Book , which of all those that I have yet writ , was the most universally read by the most different sorts of People : Nor has my doing that so copiously , and in a Book of such a nature , scaped some severe , but unjust censures . I will not lye for God , nor suppress a truth that may become an honest man to own . Thus I have gone over all that seemed material , and to need explanation , on the first Head concerning the Divinity of the Son of God. I must only explain one thing , with which he concludes those his Considerations . I had Illustrated this matter by the indwelling of the Cloud of Glory , and had explained from that , the fulness of the Godheads dwelling bodily in Christ : From thence he fancies this to be Nestorius's Doctrine , and that it is also theirs , who own That God ( by his Spirit or Energy ) was in the Lord Christ in a very especial and powerful manner : and so he pretends that they submit to my Doctrine . I can assure him , that both the spirit with which he writes , and the Doctrines which he espouses , are such , that I reckon this the heaviest of all the Imputations that he has laid on me ; but it is as just and true as the rest are . We do not certainly know what Nestorius's Doctrine was , if it was no more than that he did not allow the term of the Mother of God to be due to the Blessed Virgin , as some pretend ; and that all that was further charged on him , was only a consequence drawn from that ; this was no heinous thing : But whatever Nestorius himself might be , the Opinion charged on him , and Condemned by the Church , was , That the eternal word in Christ , was only of the nature of an assisting Power , like the Spirit of Prophecy in the Prophets ; but that it was not so united to him , as to make One Person with his Human Nature . In this sense I have fully condemned that Doctrine ; for as the Soul is united to the Body , and dwells in it , in another manner than a man dwells in a House ; and as the Soul actuates the Body , in another manner than a man actuates such Tools as he works by ; so the Union of the Human and Divine Nature in Christ is represented in Scripture as the compounding one Person , as much as in other men the Union of Soul and Body makes one Man. If he submits to this Doctrine , I shall be glad of it ; for then he submits to a Doctrine which , I think , is very expresly Revealed in Scripture : But for any Indwelling , like that of the Spirit of Prophecy , even in the eminentest degrees imaginable , the Epistle to the Hebrews does so plainly carry this so much higher , to a thing of quite another nature ; and states such an opposition between Christ and all Prophets , even Moses himself , like that of a Son and a Servant , that I think the reading that with due attention , will soon satisfy a man , that this Indwelling is a vital one , like that of the Souls dwelling in the Body , and not an assisting one , like Inspiration , or the gift of Tongues , or of Miracles . When Christ Commanded all to be Baptized in the name of the Father , Son , and Holy Ghost ; he plainly mentioned Three : If therefore I , to adhere to Scripture terms , had avoided the frequent use of any other word but the Three , I thought how much soever this might offend others , who might apprehend that I seemed to avoid mentioning of Trinity , or Persons ( which yet I shewed flowed from no dislike of those Words , but merely that I might stick more exactly to Scripture-terms ) yet I had no reason to think that men of the other side would have found such fault with this . Father , Son , and Holy Ghost , are the Three of whom I Discourse ; so instead of repeating these words at every time , I shortned it by saying the Blessed Three : Now it is a strain particular to this Writer to enlarge on this . I go now to the second Head , concerning the Death of Christ : Here this Writer affirms that , which if it flows from Ignorance , as in Charity to him I hope it does , then certainly he ought not to have Writ concerning a matter , to the History of which he was so great a stranger . He says , that the Doctrine which I propose concerning the Propitiation by the Death of Christ , as an Expiatory Sacrifice for the Sins of the World , has been the very Doctrine of the Socinians , which they have owned from the beginning in all their Books . To seem to justify this , he sets down some of my words , leaving out , with his usual candour , those that were most Critical ; for whereas I had said , That Christ had suffered on our account and in our stead ; he leaves out these last words , and in our stead ; which are the very words on which the Controversy turns , as is well known to those who have studied it to any degree ; the turn being whether Christ died Nostro bono , or Nostro loco : And whereas I had added , that upon the account of Christ's Death , God offered the world the Pardon of Sin ; he leaves out that which was most Critical here , upon the account of it ; nor does he mention that with which I concluded the Period ; And He ( God ) will have us in all our Prayers for Pardon , or other Favours , claim them through that Death , and owe them to it . Such an unfaithful recital of my words , gives no advantageous Character of the rest . It is indeed a strange degree of assurance to make us believe , that the Socinians have at all times owned this Doctrine ; since not only all their first Writers denied it , and the Racovian Catechism is express to the contrary ; but after Grotius had managed the Controversy merely in order to the asserting the Expiatory Vertue of the Sacrifice of Christ's Death , without insisting on the Metaphysical Notions which had been brought into it ; yet Crellius not satisfied with this , endeavoured to Answer that whole Book , and adhered still to the first Notions of Socinus . I do not deny , but that since that time some of their Followers have come off from them , and have acknowledged the Expiatory Vertue of that Sacrifice : Therefore though I have no mind to encrease the number of Controversies ; and am very glad when any do forsake their Errors , especially such heinous ones ; yet it is a peculiar strain of confidence to say , That this was their Doctrine from the beginning . As for the Niceties with which the Primitive Church was not acquainted , and which were not started before Anselm's time in the end of the XI th . Century , concerning the Antecedent necessity of a Satisfaction , and the Subtleties that the Schoolmen did afterwards devise concerning Equivalents ; I do not think they belong to this matter , as it stands Revealed to us in the Scriptures , and therefore I did not insist on them . It is no part of the Doctrine of our Church ; and Dr. Outram's Learned Performance on this Subject , has been so universally applauded and acquiesced in , that I thought all men were satisfied from thence , what is the Doctrine generally received among us . Our Articles are the only standard to judge of our Doctrine , as far as they go ; but they have determined nothing in this matter , but rest in the general Notions of Expiation and of Reconciling us to God. I have now done with all that part of the late Book which falls to my share ; and have made those Explanations and Reflections upon it , that seemed necessary . I have said this once for all , and shall no more return to it , upon any new provocation whatsoever : Such crude and bold Attempts , are oftener to be neglected than Answered . These men are at best the Instruments of the Deists , who design by their means to weaken the Credit of the Christian Religion , and of those Books that are the standards of it . I hope they do not know whose work they are doing , nor what ends they are serving . I pray God give them a better discerning , and more serious Tempers . I wish you may be happily successful in your Attempts to undeceive them , as well as in all your other Labours , in which you lay out your Time and Studies so worthily for the Service of the Church ; for which great is your reward in heaven . I pray God to Bless and prosper you in them ; and am with a very particular esteem , Reverend Sir , Your Affectionate Brother , and most humble Servant , GI . SARUM . Westminster , 2 Feb. 1693. THE CONTENTS . Of the Authority of St. John's Writings . Pag. 3 An Answer to the Objections of our Author's Ancient Unitarians , against the Authority of St. John's Writings , particularly the Gospel and the Revelation . 6 Of the Name Unitarians . 13 Of Ebion and Cerinthus . 13 , 18 Of the Alogi in Epiphanius . 14 Of the Occasion of St. John's writing his Gospel . 15 Of Socinus's Exposition of the Beginning of St. John's Gospel . 21 The Unreasonableness and Novelty of that Exposition . 25 The Archbishop's Exposition of Hebr. 1.1 . and Col. 1.16 . vindicated . 33 Of the Pre-existence of our Saviour . 39 Of Christ's coming down from Heaven ; and the modern Socinian Exposition of Christ's personal Ascent into Heaven before his Ministry . ibid. A Vindication of his Grace's Exposition of John 17.5 . John 8.58 . Revel . 1.8 . and John 1.1 . 47 Of the Difficulties and Absurdities in the Socinian Hypothesis . 53 Of the Incarnation of our Saviour . 57 Of the Argument for the Incarnation , taken from the Personal Union of Soul and Body . ibid. Of the Humility of our Saviour in his Incarnation , and of the fulness of time for it . 60 A Vindication of the Bishop of Worcester's Sermon . 63 Of Things Incomprehensible . 64 Of the Author's Self-contradiction . ibid. Of God's Eternity , and his being of Himself , and possessing all at once . 68 Several Queries about God's possessing all at once , answer'd . 70 Socinian Mysteries . 73 The Bishop of Sarum's Letter to J.W. Of the Socinian way of managing Controversies . 81 Of this Author's way of Calumniating . 83 His Charge of the Corruptions in the Sacred Text consider'd . 84 Of the different Opinions concerning the Trinity ; and that the Trinitarians may notwithstanding be said to be of the same Religion . 87 The Name Jehovah peculiarly appropriated to God , and yet given to our Saviour . 89 Of the Name Lord ; and of the Shechinah among the Jews . 91 Haggai a. 6 , 7. and Rom. 9.5 . explain'd and vindicated . ibid. Of the Worship given to our Saviour . 92 Of some modern Criticks . 97 Of Nestorius's Doctrine . 99 Of the End for which Christ died . 100 Books lately Printed for Richard Chiswell . MEmoirs of the most Reverend THOMAS CRANMER , Archbishop of Canterbury . In Three Books Collected chiefly from Records , Registers , Authentick Letters , and other Original Manuscripts . By John Strype , M. A. Fol. 1694. Dr. John Conant's Sermons . Published by Dr. Williams . 1693. 8 vo . Of the Government of the Thoughts . By Geo. Tully , Sub-dean of York . The Second Edition . 8 vo . 1694. A Commentary on the First Book of Moses called Genesis . By Simon Lord Bishop of Ely. 4 to . 1695. The History of the Troubles and Trial of the most Reverend WILLIAM LAUD , Lord Archbishop of Canterbury ; wrote by himself during his Imprisonment in the Tower. To which is prefixed , the Diary of his own Life faithfully and entirely published from the Original Copy ; and subjoyned a Supplement to the preceding History ; The Archbishop's Last Will ; His large Answer to the Lord Say's Speech concerning Liturgies ; His Annual Accounts of his Province delivered to the King , and some other things relating to the History . Published by Henry Wharton , Chaplain to Archbishop Sancroft , and by his Grace's Command . Folio . Bishop of Sarum's Sermon at the Funeral of Archbishops Tillotson 1694. — His Sermon preached before the King at St. James's Chappel on the 10th of February , 1694 / 5 being the first Sunday in Lent , on 2 Cor. 6.1 . The Possibility , Expediency , and Necessity of Divine Revelation . A Sermon preached at St. Martins in the Fields , January 7. 1694. at the beginning of the Lecture for the ensuing Year founded by the Honourable Robert Boyle , Esq ; . By John Williams , D. D. ( The Second Sermon is in the Press ) . A Sermon of Holy Resolution , preached before the King at Kensington , December 30. 1694. By his Grace Thomas , Lord Archbishop of Canterbury , Elect. ADVERTISEMENT . Feb. 25. 1694 / 5. THere will be Published several Sermons and Discourses of the most Reverend Dr. JOHN TILLOTSON , late Lord Archbishop of Canterbury , by Order of his Administratrix ; faithfully Transcribed from his own Papers , by Dr. Ralph Barker , Chaplain to his Grace ; which are disposed of to Richard Chiswell , and his Assignees . If any Person pretend to publish any other , except those already Printed , they are to be lookt upon as Spurions and False . The first that will be published , are his Sermons of Sincerity and Constancy in the Faith and Profession of the True Religion . Which are in the Press , and will be finished in Easter Term next . Notes, typically marginal, from the original text Notes for div A66436-e1190 Eccles. Hist. l. 3. c. 24. & 25. Iren. l. 3. c. 1. Euseb. l. 5. c. 8. Hieron . Eccles . Script . Sandius de Script . Eccles . * Euseb. l. 7. c. 24. † Iren. l. 4. c. 37. & 50. Euseb. l. 5. c. 8. Tertull. advers . Marcion . c. 4. Hieron . Script . Eccles. Origen . Homil. In principio . Ephiphan . Haer. 28.5 . Philostrius ●ar . Haer. 51.5 , 6. V. Wolzegen in loc . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which the Latin Translator has not reached . * Euseb. l. 3. c. 24. † Serm. 2. p. 94. * Haer. 51.12 . † Script . Eccles. * Advers . Haer. l. 3. c. 11. V. Epiphan . Haer. 51.2 , 12 , 13. Haer. 30. Iren. l. 1. c. 1. l. 3. c. 11. Haer. 27.7 . Adv. Haer. l. 26. c. 17. Adv. Haer. l. 3. c. 11. * Praepar . p. 540. † V. Sandius , p. 115 , 119. * V. Archb. Serm. 2. p. 69. * Serm. 2. p. 93 , &c. * Lightf . Third Part of the Harm , in loc . P. 90. Cons. p. 20 , 21. P. 109. Cons. p. 15. Cons. p. 19 , 23. Cons. 29.30 . Cons. p. 18. Cons. p. 19 , Cons. p. 21 , 22. P. 94. P. 93. Cons. p. 23 , 24. Ps. 83.18 . Ex. 3. from v. 2. to the end . v. 6 , 7 , 8 , 10. v. 13 , 14 , 15. Ex. 6.2 , 3. Ex. 3.2 . 7 Acts 38. 3 Gal. 19. 2 Heb. 2. 16 Mat. 27. 25 Mat. 31. 8 Mark 38. 9 Luke 26. 13 Mat. 41. 24 Mat. 31. 1 Tim. 5.21 . Jer. 33.16 . Cons. p. 24. Suct . in Dom. 1 Gal. 10. Cons. p. 24 , 25. 9 Rom. 4. 9 Heb. 5. 40 Ex. 34. 1 Kings . 8.10 , 11. 2 Hag. 6 , 7 , 8 , 9. 2 Col. 9. 1 John 16. 9 Rom. 5. Cons. p. 29. 26 Mat. 63. 14 Mark 61. From p. 121. 2 Coll. 9. Cons. p. 26 Ibid. 1 Chron. 29.20 . 1 Tim. 5.21 . 1 Sam. 12.18 . 14 Ex. 31. Ibid. 9 Acts 5.17 . 2 Cor. 12 , 8 , 9. 7 Acts 59 , 60. Cons. p. 29. Ibid. Cons. p. 32. 3 Heb. 3 , 4 , 5 , 6. 28 Mat. 19. Cons. p. 17 , 32. Cons. p. 31. In lib. cur Deus homo . 
A87160	----	A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come. Being the Christians antidote against the poysons of Judaisme and atheisme of this present age. Proved out of sacred scripture, ancient historians, and Jewish Rabbins. / By that learned, and late eminent divine, John Harrison. Harrison, John, of the Inner Temple. This text is an enriched version of the TCP digital transcription A87160 of text R209168 in the English Short Title Catalog (Thomason E1685_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 205 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87160 Wing H896 Thomason E1685_1 ESTC R209168 99868058 99868058 170262 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87160) Transcribed from: (Early English Books Online ; image set 170262) Images scanned from microfilm: (Thomason Tracts ; 210:E1685[1]) A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come. Being the Christians antidote against the poysons of Judaisme and atheisme of this present age. Proved out of sacred scripture, ancient historians, and Jewish Rabbins. / By that learned, and late eminent divine, John Harrison. Harrison, John, of the Inner Temple. [22], 150, [2] p. Printed by J.M. and sold by J. Benson, and J. Playford, at their shops in Dunstans Church-yard, and in the Inner Temple., London, : 1656. Annotation on Thomason copy: "June. 10.". Reproduction of the original in the British Library. eng Jesus Christ -- Divininty -- Early works to 1800. Jesus Christ -- Messiahship -- Early works to 1800. Judaism -- Relations with Christianity -- Early works to 1800. Atheism -- Early works to 1800. A87160 R209168 (Thomason E1685_1). civilwar no A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come.: Being the Christians antidote ag Harrison, John, of the Inner Temple. 1656 36144 53 0 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2008-06 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Taryn Hakala Sampled and proofread 2008-09 Taryn Hakala Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A Vindication OF THE Holy Scriptures . Or the Manifestation of JESUS CHRIST The TRVE MESSIAH Already Come . Being the Christians Antidote against the poysons of Judaisme and Atheisme of this present Age . Proved out of Sacred Scripture , Ancient Historians , and Jewish Rabbins . By that Learned , and late Eminent Divine , JOHN HARRISON . LONDON , Printed by J. M. and sold by J. Benson , and J. Playford , at their shops in Dunstans Church-yard , and in the Inner Temple . 1656. The AUTHORS EPISTLE To the forlorn and distressed Jews in Barbary ; and in them , to all others now groaning under the heavie yoke of Captivity , in what Nation soever ; scattered and dispersed throughout the world . Grace , Mercy , and Peace be multiplyed , in Christ Jesus the true Messiah . BEing employed not long since into Barbary , the land of your Captivity , where at this present you live in great Bondage and Slavery , and so have done this long time ( as do also the rest of your Brethren and Nation elsewhere , dispersed throughout the world , groaning under the yoke of their cruel Task-masters , as did your forefathers in the land of Egypt four hundred and thirty yeers ; this Captivity of yours having continued now almost four times four hundred yeers ; the last and greatest of all , then the which was never heard nor read of greater of any people , from the Creation of the World to this day , nor shall be ) The King at that time of my arrival , upon his expedition towards Fez , I appointed to stay at Saphia till his return back from those wars ; where I remained in the lower Castle almost six moneths , solitary , and in suspense , expecting the doubtful event thereof . Whether resorted to me often to accompany me , and for my better instruction in the Hebrew ( whereof I had a little taste before ) one of the chief Rabbins of that your Synagogue , Rabbi Shimeon , a man of grave and sober carriage , and pleasant otherwise , of whose company I was very glad . Now and then ( among other matters ) arguing and reasoning of the Messiah ( as ye say , yet to come , but as we say , and are able to prove , by invincible arguments and demonstrations , both out of your own Law and Rabbins , already come ) which gave me occasion ( having little else to do , and not knowing how to pass that tedious time better ) to gather together all those arguments and reasons I had read , or for the present could conceive of my self , drawn out of the sacred Scripture , and other Books , as touching that controversie . Whereby I might be the more able , over and besides the matter of employment and business I came about , to maintain that Religion professed in my Country , and the Vndoubted Faith , whereof his Majesty , the King of great Britain ( as others his Predecessors have done ) pro●●ss●th himself a chief Defender ; according to that his most just Title , Defender of the Faith . And afterwards , when the King sent for me to Morocus , being lodged amongst you by his appointment in the Judaria , in one of your principal houses ; where I staid , before I could get a dispatch from the King , three moneths and an half ; where also I grew familiarly acquainted with divers of your Nation and was presented at sundry times ( especially at your Marriages and solemn Feasts ) with divers of your Dainties , which I took very kindly , and ever since have studied what Christian Dainties I might send you back again in recompense ; or rather Duties insteed of those Dainties . Seeing also in the mean time ( which I could not chuse but see with much pity and compassion ) the great and grievous oppression under which you groan ; taxations , vexations , exactions ; grammings ( as you call them ) even with torments rather then fail ; drubbings ( so many hundred blows at once , as my self have both seen and heard ) with that base servile and most contemptible state and condition ( otherwise above any other Nation or People ) under which you live : not only in Barbary , but in all other parts of the world besides , as a fatal effect of that heavie curse laid on you by your own forefathers long ago upon the death of Christ ( when Pilate the Judge washed his hands , saying , I am innocent of the blood of this just man , look ye to it ) they cryed with one consent , his blood be upon us , and on our children . As also of that Prophesie of our Saviour in his life time , when he wept over Jerusalem , saying , Oh if thou hadst even known , at the least in this thy day , those things which belong to thy Peace , but now are they hid from thine eyes , &c. And more particularly to his Disciples , he reneweth it over and again ; When ye shall see Jerusalem besieged with Souldiers , then know ye that her desolation is at hand . For these be the days of vengeance , to fulfil all things that are written . For there shall be great distress in this land , and wrath over this people . And they shall fall on the edge of the Sword , and shall be lead captive into all Nations , &c. Which heavie curse of your own forefathers , and Prophesie of his , how truly they have been fulfilled both the one and the other , all the world seeth , and ye your selves feel the effect , as before . The Lord in mercy take away the vail from your hearts , that at length ye may know those things which belong to your peace , which now are hid from your eyes : For why will ye die , O ye house of Israel ? These considerations ( I say ) and reasons , with some others , have moved me ; and partly in recompense of those your Defina's and Dainties , whereof I tasted so often while I was amongst you , to send you here a small banquet , of such Dainties as Christendome can afford ; wishing you would but tast some part of mine ( as I did of yours ) being indeed Sabbath days dainties : Tast ( I say ) and see how sweet the Lord is . And the rather do I invite you to this Banquet , yea rather provoke you thereunto , even to your own salvation , which through your fall is come to us Gentiles to provoke you ; as it as in that place , for that now the time of your redemption draweth near ( with ours , much neerer now then when we believed ) foretold also both by Christ and his Apostles , as was your desolation ; and shall one day as surely and certainly come to pass , the one as the other . For God that hath promised , is of power to perform it , he will do it ; He is able to graff you in again into your own Olive Tree . Verily I tell you ( saith our Saviour to the Pharisees ) ye shall not see me , until the time come , that ye shall say , Blessed is he that cometh in the name of the Lord Therefore such a time shall come , without all doubt , wherein ye shall so say , that is to say , most willingly obey the heavenly calling , without any more resisting the holy Ghost , as did your forefathers , Also in another place , And Jerusalem shall be trodden under foot of the Gentiles , until the time of the Gentiles be fulfilled : So long , and no longer , there is the period . And Paul the Apostle in a most fervent manner , both prayeth and prophesieth to this effect : Brethren , my hearts desire and prayer to God for Israel is , that they might be saved . Then prophesieth at large in the chapter following , and that most divinely , as of their fall , so of their general call in due time , with many arguments and reasons to that purpose . Which Prayer and Prophesie of h●● , proceeding from a Divine Instinct and Revelation , no doubt shall one day take effect . For it cannot be but that the word of God should take effect . For it is the power of God unto salvation to every one that believeth to the Jew first , and also to the Grecian : To the Jew first , there is the promise , there is the priviledge . Lift up your heads now therefore O ye Jews , sons of Abraham , children of the promise , to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the Law , and the service of God , and the promises : of whom are the Fathers and of whom concerning the flesh , Christ came . I say , lift up your heads , and listen to the heavenly calls of Christ and his Apostle Paul , For your Redemption draweth neer . This is the generation of them that seek him , of them that seek thy face : Jacob , Selah . Lift up your heads ye gates , and be ye lift up ye everlasting doors and the King of glory shall come in . And let us Christians also ( upon whom the ends of the world are come ) lift up our heads and know ( remembring that parable of the Fig-tree ) when we see these things begin to come to pass , that the Kingdom of God is near , even at the doors . Verily , I say unto you , This generation shal not pass , till all these things be done : Heaven and Earth shall pass away , but my words shall not pass away . They are the words of our Saviour . And now Brethren ( to return to Paul ) I commend you to God and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . Be favourable unto Zion , for thy good pleasure build the walls of Jerusalem . Then shalt thou accept the sacrifice of righteousness , even the burnt Offering and Oblation , then shall they offer Calves upon thine Altar . O give salvation unto Israel out of Zion ; when God turneth the captivity of his people , then shall Jacob rejoyce , and Israel shal be glad . When the Lord brought again the captivity of Zion , we were like them that dream ; then was our mouth filled with laughter , and our tongue with joy : Then said they among the Heathen , The Lord hath done great things for them . The Lord hath done great things for us , whereof we rejoyce . O Lord bring again our Captivity , as the Rivers in the South . Save us ( O Lord our God ) and gather us from among the heathen , that we may praise thine holy Name , and glory in thy praise . Comfort us according to the days that thou hast afflicted us , and according to the yeers that we have seen evil . Thou wilt arise and have mercy upon Zion , for the time to have mercy thereon , for the appointed time is come . For thy servants delight in the stones thereof , and have pity on the dust thereof . Then the Heathen shall fear the Name of the Lord , and all the Kings of the Earth thy glory : When the Lord shall build up Zion , and shall appear in his glory : and shall turn unto the Prayer of the desolate , and not despise their prayer . This shall be written for the generation to come , and the people which shall be created shall praise the Lord , for he hath looked down from the height of his Sanctuary , out of the heaven did the Lord behold the earth : That he might hear the mourning of the Prisoner , and deliver the children appointed unto death ; that they may declare the Name of the Lord in Zion , and his praise in Jerusalem . For God will save Zion , and build the Cities of Judah , that men may dwel there , and have it in possession : The seed also of his servants shall inherit it , and they that love his Name shall dwell therein . Surely the Lord will not fail his people , neither will he forsake his Inheritance . He hath alway remembred his Covenant and promise , that he made to a thousand generations . Thou wilt think upon thy Congregation which thou hast possessed of old , and on the rod of thine Inheritance , which thou hast redeemed , and on mount Zion wherein thou hast dwelt . Yea when the Lord turneth again the captivity of his people , which will be when they turn unto him by hearty repentance , not before ; when they cryed unto the Lord in their trouble , he delivered them out of their distress ; then will he make even their very enemies to become their friends , and give them grace and favour in the sight of all those Kings and Princes under whom they now live , and groan in most miserable slavery and bondage ( as in their former captivities may be observed ) He saw when they were in affliction , and heard their cry . He remembred his Covenant towards them , and repented , according to the multitude of his mercies , and gave them favour in the sight of all them that led them captive ; for the hearts of Kings are in the hands of the Lord , as the Rivers of waters , he turneth them which way soever it pleaseth him . So the Lord stirred up the spirit of Cyrus King of Persia ( after that their seventy yeers captivity in Babylon , as also Darius and others , to write in their behalf , sundry most favourable Edicts for their return into their own Country again , with large liberality for the re-edifying of the Temple of God in Jerusalem : For the Lord had made them glad , and turned the heart of the King of Asshur unto them , to encourage them in the work of the house of God even the God of Israel . Therefore Ezra blesseth the Lord for all these extraordinary favours , saying , blessed be the Lord God of our Fathers , which so hath put in the Kings heart to beautifie the House of the Lord that is in Jerusalem , &c. Yea rather then fail of his promised deliverance to his people , when they cry unto him in their distress , He will rebuke even Kings for their sakes : As he did Pharaoh King of Aegypt , in the days of old ; with this peremptory command by the hand of Moses over and over ; Let my people go , that they may serve me , or if thou wilt not , &c. inflicting upon them one plague after another , till at length they were forced to drive them away ( as it is in that place ) Rise up , get you out from among my people , and go serve the Lord , as ye have said . And the Egyptians did force the people , because they would send them out of the Land in hast ( for they said , we die all ) giving them favour in the mean time in the sight of the Egyptians : Also Moses was very great in the land of Egypt , in the sight of Pharaohs servants , and in the sight of the people . Behold , I have made thee Pharaohs God ( saith the Lord ) so he brought out Israel from among them , for his mercy endureth for ever ; with a mighty hand , and out-stretched arm , &c. after four hundred and thirty yeers captivity in Aegypt . And when the four hundred and thirty yeers were expired , even the self same day departed all the hosts of the Lord out of the land of Egypt . And the Lord went before them by day in a pillar of a cloud to lead them the way , and by night in a pillar of fire to give them light . He divided the Sea in two parts , and made Israel to pass through the midst of it , and overthrew Pharaoh and his host in the red Sea , for his mercy endureth for ever . So leading them through the wilderness , and feeding them forty yeers with Manna from heaven ; till at length he brought them safe and sound ( as it were upon Eagles wings ) maugre all difficulties and oppositions of enemies whatsoever , even to the promised Land of Canaan , the lot of their Inheritance . Where thy continued in peace and prosperity so long as they served him , and kept his Commandments ; but when once they sinned against him ( or rather as often as they sinned , for it was not once , but often ) and forgate the Lord their God , which brought them out of the land of Egypt , out of the house of Bondage : then he suffered their enemies to prevail against them , and tyrannize over them , somtimes one , and somtimes another , till at length they were carried captives to Babylon . Yet ever ( as the Burden of that Psalm is ) when they cryed to the Lord in their trouble , he delivered them out of their distress , raising up from time to time Judges as he did Moses and Joshua at the first , which delivered them out of the hands of their Oppressors . Othoniel , who delivered them out of the hands of the King of Aram , as it is in that place , where it is said , That the children of Israel did wickedly in the sight of the Lord , and forgot the Lord their God , and served Baalim ; therefore the wrath of the Lord was kindled against Israel , and he sold them into the hand of Chushan-rishathaim , King of Aram , whom they served eight yeers . But when they cryed unto the Lord the Lord stirred them up a Saviour , even Othoniel , &c. So the land had rest forty yeers . Ehud , who delivered them out of the hand of Eglon , King of Moab . Then the children of Israel again committed wickedness in the sight of the Lord , and the Lord strengthned Eglon King of Moab , &c. So they served Eglon King of Moab eighteen yeers . But when they cryed unto the Lord , the Lord stirred them up a Saviour , Ehud the son of Gera , &c. So the land had rest eighty yeers . And after him was Shamgar the son of Anath , which slew of the Philistims six hundred men with an Ox-goad , and he also delivered Israel . Deborah and Barack who delivered them out of the hand of Jabin , King of Canaan . And the children of Israel began again to do wickedly in the sight of the Lord , and the Lord sold them into the hand of Jabin king of Canaan , whose chief Captain was Sisera . Then the children of Israel cryed to the Lord , &c. And at that time Deborah a Prophetess judged Israel ; Then she sent and called Barack &c. And the Lord destroyed Sisera , and all his Chariots , &c. And the Land had rest forty yeers . Gedeon , who delivered them out of the hands of the Midianites . Afterward the children of Israel committed wickedness in the sight of the Lord , and the Lord gave them into the hands of Midian seven yeers , &c. So was Israel exceedingly , impoverished by the Midianites : therefore the children of Israel cryed unto the Lord , &c. and he raised them another Saviour , even Gedeon , that valiant man , who with three hundred men ( and no more ) such as lapped water with their tongues ( the rest sent away by the Lords command ) overthrew the whole host of Midian , with this cry , The sword of the Lord and of Gedeon . Thus was Midian brought low before the children of Israel , so that they lift up their heads no more : And the Country was in quietness forty yeers in the days of Gideon . But when Gideon was dead , the children of Israel turned away , &c. and remembred not the Lord their God which had delivered them out of the hands of all their enemies on every side , &c. After him succeeded Abimelech his son , after Abimelech Tola : after Tola , Jair the Gileadite . After these arose Jepthe , who delivered them out of the hand of the Ammonites . And the children of Israel wrought wickedness again in the sight of the Lord , and served Baalim , &c. and forsook the Lord , and served not him . Therefore the wrath of the Lord was kindled against Israel , and the Lord sold them into the hands of the Philistims , and into the hands of the children of Ammon , &c. Then the children of Israel cryed unto the Lord , &c. So the Lord raised them up another valiant man , even Jepthe . Then the spirit of the Lord came upon Jepthe , &c. So Jepthe went unto the children o● Ammon to fight against them , and the Lord delivered them into his hands . Thus the children of Ammon were humbled before the children o● Israel . And Jepthe judged Israel six yeers . After him Ibzan of Bethlehem judged Israel . After him Elon . After Elon , Abdon But the children of Israel continued to commit wickedness in the sight of the Lord , and the Lord delivered them into the hands of the Philistims forty yeers . Then God raised up Sampson , who with the Jaw bone of an Ass slew a thousand of the Philistims at once . And be judged Israel in the days of the Philistims twenty yeers . Thus may we see by at these examples ( and make use thereof , if we be wise ) what the state and condition of Gods people hath been ever of ●old , the effect in brief , or burden of the Song , nothing else but this : When they sinned against the Lord , he delivered them into the hands of their enemies : but when they cryed to the Lord in their trouble ( that is to say , repented ) he straightway delivered them out of their distress , raising up from time to time one Saviour or Deliverer after another , and so immediately governing them by Judges till the day of Samuel . When this people growing worse and worse , and not contented with this sacred kind of Government , immediately from God himself , but desiring a King like all other Nations : Make us a King to judge us , like all other Nations : He gave them a King in his anger , saying to Samuel : Hear the voice of the people in all that they shall say unto thee ; for they have not cast thee away , but they have cast me away , that I should not reign over them , &c. And as before under the Judges , so now under the Kings still as they sinned and multiplyed their transgressions , so did the Lord inflict and multiply upon them his judgements one plague after another , til at length they were carried captives into Babylon . After which long captivity , yet restored again upon their repentance , the time was not long , but they fell again to their old byas , and forgate the Lord their God , which had done so great things for them ▪ yea , rather now worse then ever , persecuting the Prophets from time to time , whom God raised up amongst them , and killing them one after another , even till the coming of the Messiah , and him also they crucified . Whereupon ensued this last and final desolation as the full measure of their sine deserved , and as themselves desired , saying , His blood be upon us , and upon our children ; which hath continued now almost these sixteen hundred yeers ; the longest captivity , and greatest misery that ever hapned to any people ; and , so shall continue , till they ( as did their forefathers ) turn to the Lord by true and hearty repentance , & cry unto the Lord in their trouble , and then will the Lord deliver them out of their distress , according to the former examples , and not before . And this is the state and condition of the Jews at this day the miserable state I say , with the cause and the remedy which God grant they may make use of , Amen . AN ALLARUM TO THE JEWS , Or the MESSIAH already come . FIrst for the promises and prophesies of old , as touching the coming of a Messiah , whom we cal CHRIST , both they and we agree ; both of us reading dayly in our Churches and Synagogues , teaching and holding for canonical the very selfe same Scriptures , even the Law and the Prophets . In so much that the Gentile is often times enforced to marvail , when he seeth a people so extreamly bent one against another , as the Jewes are against Christians , and yet do stand so peremptorily in defence of those very principles , which are the proper causes of their disagreement , But in the Interpretation and Application thereof ariseth all the Controversie , they understanding and applying all things literally and carnally to their long looked for Messiah yet for to come : We after a Spiritual manner , understanding all those promises and prophesies to be most truely and real● fulfilled in the person of our blesse● Messiah already come , they expecting a temporal King to rule and conquer in this world , we acknowledging a spiritual King , whose Kingdom is not of this world , as himselfe did many times protest while he was in the world : My kingdom is not of this world . To begin with Adam , and so forward . Gods promise to Adam . THe first promise , as touching the Messiah is this made to Adam after his ●all , for the restoring of mankind to wit that the seed of the Woman should break the Serpents head , that is to say , one of her seed to be born in time , should conquer the Devil , Death and Sin , as the ancient Jews understand this place , which being a spiritual conquest , and against a spiritual enemy the Devil , he ( I mean the Messiah ) must needs be a spiritual , and consequently not a temporal King , as the Jewes imagine . Gods promise to Abraham . THe second to Abraham , Isaac , and Jacob , often repeated . To Abraham , Gen. 12.3 . In thee shall all the Families of the earth be blessed . To Isaac , Gen. 26.4 . In thy seed shall all the Nations of the earth be blessed . To Jacob Gen. 28 : 14. In thee and in thy seed shall all the Families of the earth be blessed . Therefore the Gentiles as well as the Jewes , the blessing is general without exception , all the Families of the earth , all Nations , no Prerogative of the Jew , no exception of the Gentile , as touching the Messiah , I mean the benefit of this so general and great a blessing , though otherwise much every way , as the Apostle reasoneth to the Romans . Whereupon I infer as before , that the Messsiah must be a spiritual , and not a temporal King : otherwise it had been but a very small benediction to Abraham , or others after him ( who never saw their Messiah actually ) if he must have been only a temporal King , and much less blessing had been to us Gentiles , if this Messiah of the Jews must have been a worldly and temporal Monarch , to destroy and subdue all those Nations formerly blessed ( and blessed shall they be ) to the servitude of Jury , as the latter Teachers do imagine . The Prophesie of Jacob . THe third , ( which confirmeth the former ) is the prophesie of Jacob at his death , Gen. 49.10 . the rod or scepter shall not depart from Judah . nor a Lawgiver from between his feet , till Shiloh come , and the People or Nations shall be gathered unto him . Which the Chalde Paraphrase , as also Onkelos , both of singular authority among the Jews , do interpret thus . Until Christ or the Messiah come ( which is the hope and expectation of all Nations , as well Gentiles as Jews ) the government shall not cease in the House or Tribe of Juda. Whence I infer the same conclusion as before , that if the Messiah must be the hope and expectation , as well of the Gentiles as of the Jews , then can he not be a temporal King to destroy the Gentiles , as the latter Jews would have it , but a spiritual King , as before hath been declared . Secondly , if the temporal Kingdom of the house of Juda , whereof the Messiah must com , shal cease and be destroyed at his comming , and not before , that being a certain sign of the time of his manifestation , how then can the Jews expect yet a temporal King for their Messiah , the Scepter already departed and gone , their Kingdom and Priesthood defaced , their City and Temple destroyed , themselves scattered amongst all Nations , and so have continued almost this sixteen hundred years , yea such a fatal and final desolation by Gods just judgement brought upon that woful Nation , and that not many years after the death and passion of our Saviour Jesus Christ , according to his prophesie in his life time , as may fully settle our faith in this point . The Prophesie of Moses . THe fourth is that of Moses to the people of Israel , The Lord thy God will raise up unto thee a Prophet like unto me , from among you , even of thy brethren , unto him ye shall hearken , &c. and in the verses following , I will raise them up a Prophet from among their brethren like unto thee ( saith God to Moses ) and will put my words into his mouth , and he shall speak unto them all that I shall command him , and whosoever will not hearken unto my words , which he shall speak in my name , I will require it of him . Which words cannot be understood of any other Prophet that ever lived after Moses amongst the Jews ; but only of the Messiah , as appeareth most plainly in another place in Deutrenomy , where it is said , There arose not a Prophet in Israel like unto Moses , whom the Lord knew face to face , in all the miracles and wonders which the Lord sent him to do , &c. no such Prophet except the Messiah ever after to be expected : but the Messiah he it is that must match and overmatch Moses every way , he must be a man as Moses was in respect of our infirmities , even according as the people of Israel themselves desired the Lord in Horeb , saying , " Let me hear the voice of the Lord God no more , nor see this great fire any more , that I dye not . And the Lord said unto Moses , they have well spoken , I will raise them up a Prophet from among their brethren , like unto thee . &c. He must be a Law-giver , as Moses was , but of a far more perfect Law , as hereafter shal appear , he must be such a one whom the Lord hath known face to face , as he did Moses , but of a far more divine nature . For as it is in Isaiah , Who shall declare his age ? Lastly , he must be approved to the world by miracles , signs and wonders , as Moses was , which the Lord shall send him to do , as he did Moses . But no such Prophet hath ever yet appeared in the world , nor ever shall , who hath so fitly answered this type , so perfectly observed the Law of Moses ( which Moses himself could not do ) giving us instead therof a far more excellent Law , as was prophesied long before , that he should . And finally , so miraculously approved himselfe to the world , to be sent from God , by signs and wonders done both by himself and his Apostles , as hereafter shall appear ) except this Christ which we profess , therefore he alone is the true Messiah , and no other to be expected . The Prophesie of David . THe fift , is the Prophesie of David , a type also of the Messiah , who for that he was a holy man , a man after Gods own heart , out of whose linage the Messiah was to come , had this Mystery most manifestly revealed unto him , for the assurance whereof as of a great mystery , even that of Christ and his Church , God bindeth himselfe by an Oath , saying , I have made a Covenant with my chosen , I have sworn unto David my servant , thy seed will I establish for ever , and set up thy Throne from generation to generation , Selah . Which words although the lattter Jews will apply to King Solomon ( and so in some sort they may , for that he also was a type of the Messiah ) yet properly these words , I will establish the throne of his kingdom for ever , so often repeated , cannot be verified of Solomon , whose earthly Kingdom was rent and torn in pieces , streight after his death , by Jer●boam , and not long after , as it were extinguished , but they must needs be understood of an eternal King and Kingdom , as must also those other words of God in the Psalms : Thou art my Son , this day have I begotten thee , ask of me , and I will give thee the Heathen for thine inheritance , and the ends of the earth for thy possession , Thou shalt crush them with a rod of Iron , and break them in pieces like a Potters Vessel : which prophesie was never fulfilled in Solomon , nor in any other temporal King in Jury after him . And much lesse this that followeth , They shal fear thee as long as the Sun and Moon endureth , from Generation to Generation . In his days shall the righteous flourish , and aboundance of peace so long as the Moon endureth . His dominion also shall be from Sea , to Sea , and from the River unto the ends of the Earth . They that dwell in the Wilderness shall kneel before him , and his enemies shall slick the dust . The Kings of Tharshish , and of the Isles shall bring presents : the Kings of Sheba and Seba shall bring gifts , yea all Kings shall worship him , all Nations shall serve him . His Name shall be for ever , his Name shall endure as long as the Sun , all Nations shall be blessed in him , and shall bless him . And blessed be the Lord God , even the God of Israel , which only doth wondrous things . And blessed be his glorious Name for ever , and let all the Earth be filled with his glory , Amen , Amen . And so he endeth ; as it were , in a trance , ravished beyond measure , with the sweet and Heavenly contemplation of this spiritual and everlasting Kingdom of the Messiah , for to him , and to no other can all these Circumstances , and Hyperbolical speeches of David ( rapt with the Spirit of Prophesie ) properly and primarily appertain , though literally the Jews understand them of Solomon , as they do many other places in like case , applying them only to the type , never looking to the substance , whereof those types and fitures were but shadows and semblances ; God of his mercy in his good time take away the vaile from their hearts , that at length they may see the true Solomon in all his royalty , not any longer to grope at noon days , winking with their eyes against the clear Sun like their fore-Fathers , as it is in Isaiah : a most fearful judgement of God laid upon that Nation of old , objected to them many times and oft , both by Christ and his Apostles , but in vain , Go and say unto this people , ye shall hear indeed but shall not understand , ye shall plainly see and not perceive , make the heart of this people fat , make their ears heavy , and shut their eyes , least they see with their eyes , and hear with their ears , and understand with their hearts , and convert And be healed . Whereupon ensueth ( even upon this winking and wilful obstinasie ) a most severe denunciation of final desolation . Lord how long ( saith the Prophet ) and he answered , Untill the Cities be wasted without inhabitant , the houses without a man , and the Land be utterly desolate , &c. But yet a tenth reserved to return , a holy seed remainig in due time to be converted . This judgment and desolation hath been a long time upon them , they feel it and groan under the burthen of it , as their forefathers did in Egypt under Pharaoh , and yet winking , shut their eys , and will not see it , I mean , acknowledge the true cause of these so great judgements revealed from Heaven upon them , even the contempt of Gods holy Prophets sent unto them from time to time , but especially of the Messiah , whose blood lyeth heavily upon them , even to this day , as their forefathers desired , His blood be upon vs and on our Children , which all the world seeth is come to pass yea they themselves feel it , yet winking with their eye they will not see it . But there is a tenth to return , &c. The rest which will not this Messiah to reign over them , let them look into that Parable in the Gospel , there shall they find a far more fearful destruction denounced then the former . The first being but for a time , but a type of the other , but a beginning of woes , the other eternal , for ever and ever . The first he pronounceth with tears over Jerusalem , the second he denounceth as an angry Judge , provoked at length to execute his fierce wrath upon them , without any compassion at all . His words are these , Moreover , those mine enemies , which would not that I should reign over them bring them hither , and slay them before me . Which words of our Saviour although they will in no wise believe , no more then they did the former , yet shal they find his words one day , as truly fulfilled to them in the one as they have done already in the other . And howsoever hitherto they have esteemed of him as a false Prophet , a Deceiver , yet hath he been to them but too true a Prophet in all their calamities both first and last . And so after this long digression I come to the next . The Prophesie of Jeremy . THe sixt , which confirmeth the former , is that of Jer. 23.5 . Behold the dayes come , saith the Lord that I will raise up unto David a righteous branch , and a King shall reign , &c. And this is the name whereby they shall call him , The Lord our righteousness . This was spoken of Davids seed about 400. years after David was dead and buried , which proveth manifest , that the former promises were not made unto him for Solomon his Son , or any other temporal King of his line , but only for the Messiah , who was called so peculiarly the Son and Seed of David . The Prophesie of Ezekiel . THe seventh which also confirmeth the other , is that of Ezek. 34.23 . I will set up a Shepherd over them , he shall feed them , even my servant David , &c. In which words the Jews themselves do confesse in their Talmud , that their Messiah is called by the name of David , for that he shall descend of the seed of David , and so it must needs be , for that King David being dead so long before , could not now come again in his own person to feed them himselfe . The Prophesie of Isaiah . THe eighth is the Prophesie of Isaiah , 2.2 . It shall be in the last days , that the mountain of the house of the Lord shall be prepared in the top of the mountains , and shall be exalted above the hills , and all Nations shall flow unto it , &c. For the Law shall go forth of Sion , and the Word of the Lord from Jerusalem . He shall judge among the Nations . Which very words Michah repeateth , Chap. 4.1 . and are applied there as also here unto the Messiah , they can have no other meaning , by the judgment of the Jews themselves . In that day shall the Bud of the Lord be beautiful and glorious , and the fruit of the earth shall be excellent . Unto us a Child is born , and unto us a Son is given , and the Government is upon his shoulders , he shall call his name Wonderful , Councellour , the Mighty God , the Everlasting Father , the Prince of Peace , the increase of his Government shall have none end . And in the 11. Chapter , There shall come a rod forth of the stock of Ishai , and a graff shall grow out of his root , and the spirit of the Lord shall rest upon him . Behold your God commeth , &c. Then shall the eyes of the blind be lightened , and the ears of the deaf shall be opened ; then shall the same man leap like a Hart , and the dumb mans tongue shall sing , &c. Chap. 35.4 . ' And he said , It is a small thing that thou shouldst be my servant , to raise up the Tribes of Jacob , and to restore the desolations of Israel . I will also give thee for a light of the Gentiles , that thou maist be my salvation unto the ends of the earth , Chap. 49.6 . Out of all which places before aledged , I conclude , first the comming of a Messiah , which the Jews will not deny : secondly , that he must be King , as well of the Gentiles as of the Jews , which they cannot deny : thirdly , that he must be a spiritual & a temporal King , as they imagin . It followeth next to be proved , that he must be both God and man , even the Son of God : the second person in Trinity to be blessed for evermore , which also they shall not deny . That the Messiah must be both God and Man . THe Jews at the first agreed with us in all , or most points , as touching the Messiah for to come , denying only the fulfilling or application thereof in our Saviour , but since the latter Jews finding themselves not able to stand in that issue against us , they have devised a new plea , saying , that we attribute many things unto Jesus , that were not foretold of the Messiah to come , namely , that he should be God , and the Son of God , the second person in Trinity , which we will prove both by Scriptures , as also by the writings of their own forefathers . For Scriptures , it is evident by all ( or the most ) alledged before , that the Messiah must be God , even the Son of God , indued with mans nature , that is , both God and man . Genesis , where he is called the seed of the woman , it is apparent he must be man , and in the same place , where it is said , he shall break the Serpents head , who can do this but only God ? So in Isaiah , where he is called the bud of the Lord , his Godhead is signified , and when he is called the fruit of the earth , his Manhood . And so in another place . Behold a Virgin shal conceive and bare a Son and thou shalt call his name Immanuel , that is to say , God with us ; which name can agree to none , but to him that is both God and man . And who can interpret these speeches , That his Kingdom shall be everlasting , Isa. 9. That his name shall be for ever , it shall endure as long as the Sun and the Moon . That all Kings shall worship him , all Nations serve him , Psa. 72 worship him all ye Gods , Ps. 97. That no man can tell his age , Isa. 53 , That he must sit at the right hand of God , Ps. 110. Who , I say , can understand or interpret them but of God , seeing in man they cannot be verified , with which place of Scripture the Evangelists do report , that Jesus did put to silence divers of the learned Pharisees : for , saith he , If the Messiah be Davids Son , how did David call him Lord ? signifying thereby , that albeit he was to be Davids Son , as he was man yet was he to be Davids Lord , as he was God , and so do both Rab. Jonathan , and their own publick Commentaries interpret this place . Michah is plain , His going forth is from the beginning , and from everlasting . And Isaiah is bold to proclaim him by his own name , even God , and to give him his right stile , with all additions , ( as Herolds to great Kings and Princes use to do ) He shall call his name Wonderful , Councellor , the mighty God , the everlasting Father , the Prince of peace , &c. In vaine therefore is that objection of the Jewes , that El , or Elohim , signifying God , is sometimes a plyed to a creature , here it cannot be so , nor in the next place following , Ps. 45.6 . Thy Throne O God is for ever and ever . &c. Wherefore God even thy God hath annoynted thee with the oyl of gladness above thy fellows : Which cannot , be applyed to Solomon , but as a type of the Messiah . Howsoever the name JEHOVAH , which is of such reverence among the Jewes , that they dare not pronounce it , but in place thereof read Adonai , that I am sure they will never grant to belong to any creature . Then what say they to that of Jer. 23.6 . where the Messiah is called in plain terms Jehovah , And this is the name whereby they shal cal him , Jehovah our righteousnesse . So likewise Chap. 33.16 . over again is he called by the same name Jehovah our rightousness . And so do the ancient Jews themselves expound this place , namely , Rabbi Abba , who asketh the question what the Messiah shal be called , and answereth out of this place , he shall be called the Eternal Jehovah . The like doth Misdrasch , upon the first verse of the 20. Psalm . And Rabbi Moyses Hadersan upon Gen. 41 expounding that of Zephany 3 9. concludeth thus : In this place Jehovah signifieth nothing else but the Messiah . And so did one of the Jews at unawares acknowledge to me , alledging that place out of the Psalmes , The Lord doth build up Jerusalem , &c. that their Messiah at his comming should build a new City and Sanctuary , much more glorious then the former . So did he also interpret that place of Hag. 2.10 . of a third Temple . Whereupon I inferred , seeing in those words he alledged , The Lord doth build up Jerusalem , the Hebrew word is Jehovah , therefore by his own intepretation the Messiah must be Jehovah which he could not well shift off , but said that Adonai ( for Jehovah they dare not name ) must there be understood , which point of the Godhead of the Messiah the most ancient Jews did ever acknowledge , proving by sundry places of Scripture , not onely that he should be the Son of God , but also the word of God incarnate . First that he should be the Son of God , they prove out of Gen. 49.10 . The Scepter shal not depart &c. til Shiloh come . Which Rabbi Kimhi proveth to signifie his Son , that is the Son of God Oat of Isaiah , where he is called , ' The bud of the Lord Out of the Psalms , where it is said , Thou art my Son , this day have I begotten thee . And a little after ' Kiss the Son least he be angry , and ye perish , blessed are all they that trust in him . Which last words cannot be understood of the Son of any man , for it is written , Cursed be the man that trusteth in man , Jer. 17.5 . Secondly , that he shall be the Word of God , they prove out of Isaiah , as also out of Hosea , where it is said , I will save them by the Lord their God . Ionathan translateth it thus , I will save them by the Word of their God . So where it is sayd , The Lord sayd to my Lord , sit at my right hand , &c. The Lord said to his Word , sit at my right hand . Also where it is sayd , He sent his Word and healed them . Rabbi Isaack Arama upon Gen. 47. expoundeth it to be meant of the Messiah , that shall be Gods Word : So likewise that of Iob , I shall see God in my flesh , &c. Rabbi Simeon upon Gen. 10. gathereth thereupon , that the Word of God , shall take flesh womans womb . Another out of these words ; Jehovah our God is one Jehovah , proveth the blessed Trinity , saying , by the first Iehovah , is signified God the Father , by the next , which is Elohim , God the Son , and by the other Johovah , God the Holy Ghost proceeeding of them both : to all which is added the word one ; to signifie , that these three are indivisible , but this secret ( saith he ) shall not be revealed until the coming of the Messiah . These are the words of Rabbi Ibda , reported by Rabbi Simeon in a Treatise called Zoar , of great authority among the Jews , where also they said Rabbi Simeon , interpreteth those words of Isaiah , Holy , Holy Holy , Lord God of Hosts , in this manner . Isaiah by repeating three times Holy ( saith he ) doth signifie as much as if he had said , Holy Father , Holy Son , and Holy Spirit : which three Holies do make but one Lord God of Hosts , which mystery of the blessed Trinity . Rabbi Hacadosch gathereth out of the very letters of JEHOVAH , upon those words of Jeremy before recited , the two natures of the Messiah , both Divine and Humane , his two filiations , the one whereby he must be the Son of God , the other whereby he must be the Son of Man : concluding thereupon , that in him there shall be two Distinct Natures , and yet shall they make but one Christ , which is the same that we Christians hold . Philo that learned Jew shall end this first consideration , touching the Nature and Person of the Messiah , as himself writeth in his Book De Exulibus , By tradition we have it , saith he , that we must expect the death of an high Priest , which Priest shall be the very Word of God , void of all sin , whose Father shall be God , and this Word shal be the Fathers wisdom , by which all things in this world were created , &c. Therefore the Messiah must be both God and Man , both by the Scriptures , as also by their own Writers they cannot deny it . That the Messiah must change the Law of Moses . AS the Messiah must be both God and Man , even the natural and onely begotten Son of God , and the very Word of God incarnate , void of all sin , able to satisfie the wrath of his Father , and to fulfil the Law of Moses for us : which Moses himself could not do , nor any other after him . It was a burthensome law to the Children of Israel , A yoak which neither they nor their forefathers were able to bear : so having once in his own person most exactly accomplished the same here on earth , together with all Rites , Ceremonies , Prophesies , Types , Figures and Circumstances , of his comming clearly fulfilled in him , and by him . It was necessary ( I say ) the substance being once come , those shadows and ceremonies should cease and be abolished , I mean the ceremonial Law totally , for as touching the moral Law , or the Commendments he saith , I came not to destroy the Law or the Prophets , but to fulfil them , only thus far hath he abolished that too , he hath taken away the curse of it , hanging it on his Crosse ; even the hand writing that was against us , together with himselfe crucified . This ceremonial Law of Moses ( I say ) consisting of such a multitude of Ceremonies , Figures , Types , Sacrifices , &c. all of them for the most part pointing at the Messiah to come ; for by those outward signs and services appointed by God to his people , they were still put in mind of his Covenant , and assured of his promise , that the Messiah should come . Moreover it being proper and peculiar to one only Nation in all the world , namely Jury , the exercise thereof permitted , but in one onely place of that Country , namely Jerusalem , whither every man was bound to repair three times every year , to wit , at the Pasqua , Pentecost , and the Feast of Taberbernacles , there and no where else to offer sacrifice . I say this Law of Moses , being altogether Ceremonial , and peculiar to that Nation , it was necessary at the coming of the Messiah , the same should be abolished , and a more general and perfect Law given and established , a Law that should be common to all men , serve for all countries , times , places , and persons , otherwise how could the Gentiles be made partakers of the Covenant , as well as the Jews , how could all these nations so far distant from Jerusalem , repair thrice every year thither , how should every woman dwelling in the East or west India's repair thither for her purification , after every Childbirth , as by the Law of Moses she was commanded , Levit. 12. Therefore it is manifest , that this Law of Moses was given to continue but for a time even till the comming of the Messiah , and then another to come in place to continue , till the worlds end . This signified Moses to the people , after he had delivered the former Law to them , saying , The Lord thy God will raise up unto thee a Prophet like unto me , from among you , even of thy brethren , unto him shalt thou hearken . As if he had said , ye shall hear me till he come , who must be a Lawgiver as my selfe but of a far more absolute and perfect Law , and therefore more to be reverenced and obeyed . And then he addeth in the person of God himself , this thundering sentence against all mis-believers : Whosoever will not hearken unto my Word , which he shall speak in my name , I will require it of him . Which words cannot be verefied in any other Prophet after Moses until Christ , for that of those Prophets ' there arose none in Israel like unto Moses , Deut. 34.10 . They had no authority to be Lawgivers , as Moses had , but were all bound to the observation of his Law till Christ should come , whom Moses here calleth a Prophet like unto himself , that is , a Lawmaker , exhorting all men to hear and obey him . Hereunto the Prophets subscribe , none of them all presuming to take upon them that priviledge to be like unto him . A Prophet like unto Moses , they must let that alone to the Messiah , whose office it is to change the Law of Moses , given upon mount Sinai , and in stead thereof to promulgate a new Law , to begin at Sion , as saith the Prophet Isaiah , The Law shall go forth of Sion , and the Word of the Lord from Jerusalem . Which cannot be understood of Moses Law , published eight hundred years before this Prophesie , and that from Sinai , not from Sion , but of the preaching of the Gospel , which began at Jerusalem , and from thence was spread over al the world . Which the same Isaiah foresaw , when talking of the Messiah , he saith , In that day shall five Cities in the Land of Egypt speak the language of Canaan , &c. In that day shall the Altar of the Lord be in the midst of the Land of Egypt , and a pillar by the border thereof , unto the Lord . And the Egyptians shall know the Lord in that day , and do sacrifice and oblation , and shall vow vows , &c. which could not be verified of the Law of Moses , for by that Law , the Egyptians could have neither Altar nor Sacrifice , but it was fulfilled upon the coming of Christ , when the Egyptians were made Christians . Also in another place , And the Isles shall wait for his Law . The same was likewise foretold by God in Malachy , where he saith to the Jews , and of the Jewish Sacrifices , I have no pleasure in you , neither will I receive an offering at your hands , for from the rising of the Sun , until the going down of the same my name is great among the Gentiles , and in every place incense shall be offered unto my name , and a pure offering , for my name is great among the Gentiles , saith the Lord of Hosts . Wherein we see , first a reprobation of the Jewish Sacrifices , and consequently of the Law of Moses , which dependeth principally thereupon . Secondly , that among the Gentiles there should be a pure manner of Sacrifice , more grateful unto God then the other , not limitted either in respect of time or place , as the Mosaical Law and Sacrifice was . For so saith God in Ezekiel , I gave them statutes which were not good , and judgements , wherein they shal not live , that is not good to continue perpetually , nor shal they live in them any longer , but til the time by me appointed . Of which time he determineth more particularly by Jeremiah in these word , Behold the days come , saith the Lord , that I will make a new Covenant with the house of Israel and Judah , not according to that Covenant which I made with their Fathers , &c. Where you see a new Covenant or Testament promised different from the old , Whereupon I conclude , the old Law of Moses by the Messiah must be changed into a New . The time of his manifestation with all other circumstances . NOw for the time of his manifestation , with all other circumstances , of his birth , life , death , resurrection , ascension and those things also that fel out afterwards , if we shal consider how particularly , and precisely they were all foretold by the Prophets , and how long before ( some hundreds , some thousands of years ) before they fel out ; as also how exactly they were all fulfilled in the person of our blessed Saviour : all directed like so many lines to one Center : we shal ( as it were in a mirrour ) see and behold both the truth of Christan Religion setled upon a most firm and unmoveable center ; as also the vanity of all other Religions whatsoever , especially this most vain expectation of the Jews to this day , of their Messiah yet for to come , as vain and fond altogether , as was that opinion of one of the Philosophers which the word Center hath put me in mind of , that the Earth , forsooth , did move , and the Heavens stand still : and how far they are degenerate , not only from all true light and understanding in heavenly matters , but also even from common sense and reason it self in things of that nature tending thereunto . And first for the time . Daniel who lived in the first Monarchy , foretold that there should be three Monarchies more , the last the greatest of all , to wit , the Roman Empire , and then the Eternal King or Messiah should come , his words are these . In the days of these Kings , shall the God of Heaven ser up a Kingdom which shall I never be destroyed , Dan. 2.44 . And just according to this time was the Messiah born , namely in the days of Augustus Cesar , Luk. 2. ( as both we Christians account and the Jews acknowledge ) even in those Halcyon days of peace , when the Temple gates of Janus were commanded to be shut , and upon that very day when Augustus commanded that no man should cal him Lord , was this Prince of Peace born . Therefore to him agreeth this circumstance of time very fitly , most vainly therefore do the Jews after this time expect another . Secondly , Jacob who lived many yeares before , prophesied of this time very precisely , as already hath been alledged , that the Messiah whom he there called Shiloh , should come at that time , when the Scepter or Government Regal was departed from the house of Judah , which was in the days of Herod , and never till then , who first usurped that government , his Father-in-Law King Hircanus with all his off-spring of the blood Royal of Judah , together with the Sanhedrim put to death . The Genealogies of the Kings and Princes burned . A new pedegree for himselfe devised . In a word , all authority regal whatsoever belonging to that Tribe , at that time , quite extinguished . And just according to this time was our Saviour born , namely in the days of Herod , Mat. 2.1 . Therefore to him agreeth this circumstance of time very fitly : most vainly therefore do the Jews after this time expect any longer . Thirdly , God himselfe saith by his Prophet Haggai , that the Messiah whom he there calleth The desired of all Nations : shall come in the time of the second Temple , which was then but new built , far inferiour in stateliness and glory to the former built by Solomon , which the old men in the book of Ezra testifie by their weeping when they saw this second Temple , and remembred the glory of the first . The words of the Lord by his Prophet Haggai , are these . Speak unto Zerubbabel , who is left among you that saw this house in her first glory , and how do you see it now ? it is not in your eyes in comparison of it as nothing ? yet now be of good cheer O Zerubbabel , for thus saith the Lord of Hosts , yet a little while and I will shake the Heavens and the Earth , and the Sea , and the dry Land . And I will move all Nations , and the desire of all Nations shal come , and I wil fil this house with glory , saith the Lord of Hosts . The glory of this last house shal be greater then the first , &c. which must needs be understood of the comming of the Messiah , to wit , his personal presence in this second Temple , in whom is the fulness of glory , and therefore could he and none other , fil it with glory , being himself indeed the King of glory . Lift up your heads O ye gates , and be ye lift up ye everlasting doors , and the King of glory shal come in . So doth Malachy prophesie in these words . The Lord whom ye seek shal speedily come to his Temple , even the Messenger of the Covenant whom ye desire , behold he shal come , saith the Lord of Hosts , &c. And so indeed he did , for Christ Jesus came into the world during this second Temple , and did himself likewise foretel the destruction thereof , which came to pass even in that age . Therefore to him agreeth this Circumstance of time very fitly , most vainly therefore do the Jews after this time , to wit , the destruction of the second Temple expect any further . Fourthly , the Messiah by the true computation of Daniels Prophesie , accounting his Hebdomades or Weeks for so many years to be multiplyed by seven : that is to say , Weeks of Years ( as they must needs be understood ) was to come just according to the time before mentioned , his words are these : Seventy weeks are determined upon thy people , and upon thine holy City : know therefore , and understand , that from the going forth of the Commandement to bring again the people , and to build Jerusalem unto Messiah the Prince , shal be seven weeks , and threescore and two weeks . And after threescore and two weeks shal the Messiah be slain and not for himself . And the people of the Prince that shal come , shal destroy the City and Sanctuary , and he shal confirm the Covenant with many for one week , and in the midst of the week he shal cause the sacrifice and oblations to cease . Which Hebdomades , or weeks of years , whether we account from the first year of Cyrus who first determined the Jews reduction , or from the second of Darius , who confirmed , and put the same in execution , or from the twentieth year of Darius , for that he then made a new Edict in the favour of Nehemias , and sent him into Jury : every way they will end in the reign of Herod and Augustus , under whom Christ was born , or in the reign of Tiberius , under whom he suffered . And by no interpretation can it be avoided , but that this time is now our , above one thousand five hundred years . Besides this being a clear prophesie of the Messiah ( howsoever somewhat more intricate and obscure , in respect of the years , wherein the Prophet alludeth to the Captivity of Babylon , as some think ) must needs be interpreted according to the former prophesies also of the Messiah . And so doth the Prophet expound himself in the former words , namely , That the Messiah should be slain , before the destruction of the City and Sanctuary . Yet is there one week more to make up the number of seventy , in the midst of which week the Messiah should be slain , which came to pass accordingly , for in the midst of that week , that is , about three years and an half after his baptisme ▪ Christ Jesus the true Messiah was slain , and not for himself , for Pilate could find no fault in him : I finde no fault in the man , I find no cause of death in him , I am innocent of the blood of this just man , look ye to it . Not for himself , but for us was he wounded ( as saith the Prophet Isaiah ) He was wounded for our transgressions . Therefore to him doth this circumstance of time bear witness , and consequently the Jews after these times by God himself appointed for the Messiah , expecting yet for another , besides the vanity of this their expectation , they make God himself a lyar , yea and all their forefathers , Abraham , Isaac , and Jacob , and all the holy Prophets ( whose Children they hold themselves to be ) who all of them saw these days , and prophesied of them , Abraham rejoyced to see my day ( saith our Saviour ) and he saw it , and was glad . All these make they Lyars with themselves whereby they shew themselves , rather to be the Children of the Devil , who is the Father of lyes , then of Abraham , who is the Father of the Faithful only . For so did that vile Serpent at the first , even dare to give God himself the lye ( as it is in Genesis ) God saith there to Adam : In the day that thou eatest of such a tree thou shalt dye the death : No ( saith the Devil ) it is not so , ye shall not dye at all . So do these Imps of Satan , Generation of Vipers , as John the Baptist in his time called them , even just after the same manner . For saith God by his Prophets , at such a time will I send the Messiah into the world , and by such and such marks ye shall know him : no saith this froward Generation , it is not so , he hath not yet sent him , he is not yet come , we acknowledge no such marks , as that he shall be poor and of no reputation in this world , put to death . We look for a magnificent Prince , we will none of such a base fellow , as this Jesus to reign over us , a false Prophet , a deceiver , and so forth , with whatsoever else their malicious hearts can imagine , their blasphemous tongues being set on fire of hell , are ready to utter to his disgrace . But let them look into that Parable of our Saviour , and there they shall find him another manner of person then they imagin , I will repeat it unto them . Moreover those mine enemies who would not that I should reign over them , bring them hither and slay them before me . God of his mercy give them repentance in time of their heinous and high blasphemies , that they may mourn for him whom they have pierced , every Family and Tribe apart . Repent for the Kingdom of Heaven is at hand , And think not to say with your selves . We have Abraham to our Father , for I say unto you , that God is able of these stones to raise up children unto Abraham . Now is the Ax put to the root of the Tree . The last Trumpet will blow , and then it will be too late , when ye shall hear that shril voice ringing in your ears , arise ye dead and come to judgment , that voice wil awake you out of all your dreams , and mate you arise whether you will or no , when ye shal see the Son of man come in his glory , even your long looked for Messiah , like a magnificent Prince indeed , but little to the comfort of those that remain obstinate . Awake therefore to your salvation , that ye be not awakened hereafter to your condemnation ; Awake thou that sleepest , stand up from the dead , and Christ shal give thee light ; shake off all your idle dreams and foolish fantasies of our imaginary Messiah , fitter for Children then Men of discretion ; consider with your selves at length , how long you have overslept your selves , how many ages are now past and gone , since both by computation of Scriptures ( as aforesaid ) as also by the observation of your own Doctors and Teachers , your Messiah was to come , and yet you see him not , no nor any likelyhood at all of his comming , more then at the first , yea rather all evidences and probabilities to the contrary that may be ; look into your Talmud , and there you shal see plainly , if you be not blind there also , as you are in the Scriptures , the vanity of vanities of this your expectation , for so it is indeed . It is often repeated in your Talmud , that one Elias left this Tradition , that the world should endure six thousand years , that is , two thousand before the Law , two thousand under the Law , and two thousand after that , under the Messiah . Which last two thousand years , by all computation , could not begin much from the birth of Jesus . And your Rabbins long since complained in that their Talmud , that there seem-to them in those days seven hundred and odd years past since the Messiah by the Scripture should have appeared ; therefore they do marvaile why God so long deferreth me same , much more then may ye marvail upon whom the ends of the world are come . Another observation Cabalistical they have upon those words of Isa. 9 7. The encrease of his Government and Peace shall have no end , where the Hebrew word is Lemarbeh , signifying to encrease or multiply ad multiplicandum : In which word , because they find mem to be shut , which is not usual in the middle of a word they gather many secrets , and and among other , that seeing mem signifieth 600 years , so long it should be from that time of Isaiah , until the time of the Messiah , which accompt of theirs falleth our so just , that if you reckon the years from Acha● King of Judah , in whose time Isaiah spake these words , until the time of Herod under whom Christ was born , you shal finde the number to fail in little or nothing . A much like observation hath Rabby Moses ben Maimon in his Epistle to his Country men the Jews in Africa , concerning the time of the Messiah , which he thinketh to be past , according to the Scriptures above a thousand years ( he lived about the year or Christ one thousand , one hundred and forty ) but that God deferreth his manifestation for their sins , since which time , hath passed almost 500. years more and yet ye hear nothing of his comming . Consider this ye Jews of Barbary , for to you partly seemeth this Epistle to be written . Wil you then stay stil , and say stil after so many hundred years past and gone , that for your sins God referreth yet his comming , putting it off from one five hundred years to another , and so in infinitum ? it is all one as if you say , that for your sins God hath broken his promise now , 1 thousand and six hundred years ; and consequently it may be for your sins the Messiah will never come , this must be your last refuge , you may as wel say the one as the other . But howsoever you make your selves sinful , yea out of measure sinful , yet let God be just and righteous in his promise ( as it is Written ) make not him a lyar as you have done hitherto . To this purpose also appertaineth the Narration of one Elias ( as Rabby Josua reporteth it in the Talmud ) that the Messiah was to be born indeed according to the Scriptures before the destruction of the second Temple , for that Isaiah saith of the Synagogue : before she travailed , she brought forth , and before her paine came , she was delivered of a man child , that is , saith he , before the Synagogue was afflicted and made desolate , by the Romans she brought forth the Messiah . But yet , saith he , this Messiah for our sins doth hide himself in the Seas and other Desarts , till we be worthy of his comming . Which is as much in effect as if he had said ( the one as probable as the other ) that perhaps for our sins and unworthiness the Messiah may not come at all , but return to Heaven back again from whence he came . And why I pray have you not stayed as wel in Heaven all this while , rather then in the Seas and Desarts for so many years , to no purpose , I am perswaded if Balaams Ass were alive again , and did hear these , and such like your idle fantasies and dreams touching your Messiah , the very Ass would reprove you to your faces , and make you ashamed of them , whereof though I have read somewhat in divers Authors , yet could I hardly beleeve any such absurdities to be delivered , much less defended by any reasonable creatures , till I had heard something my self . I urged that place of Genesis to one of them , to wit , that the Scepter should not depart from Judah till Shiloh came , that is , the Messiah , which being so long since departed and gone , I asked what reason they had , as yet to expect for a Messiah , he answered , the Scepter was not departed , they had their Sheckes , that is to say , chief men of their Tribes , in all parts where they inhabit . Moreover that some of the Moores , forsooth had brought them word of a People or Nation of the Jewes , inhabiting in a far Country , he could not tell me the place where , but first there is a River to be passed , two Trees growing on either side directly one against another , which two trees every saturday , and no day else , do of their own accord bow one towards another , making , as it were , a bridg for men to go over . Now the Jews by reason that day is their Sabbath , may not attempt to pass over it . But the Messiah at his comming shal bring them altogether , into the Land of promise they know not how , rebuild the City and Sanctuary in a trice , much more glorious then ever it was before . To which purpose he alledged that place out of the Psalms , The Lord doth build up Jerusalem , and gather together the dispersed of Israel . So likewise interpreting that of Haggai ( the glory of this last house shal be greater then the first ) of this third imaginary Temple . So literally applying that of Isaiah , that in those days the Wolfe should dwell with the Lamb the Leopard lie with the Kid , the Calf and the Lyon , and the fat beasts together , and a little child to lead them , &c. That these things should thus come to pass litterally , according to the very Hebrew Characters . This is all the knowledge they have in the Scriptures , the bare Hebrew letters , and no more . Yet can they not speak one word of the true spiritual language of Canaan , but in stead of Shiboleth ( like those Ephraimites , they pronounce Siboleth , no interpretation spiritual of the Celestial Canaan , the Heavenly Jerusalem , of the spiritual Temple , of the mystical body of the Messiah , that is to say , his Church no relish at all of the spirit of God , or any spiritual worship amongst them . And yet , forsooth , they will be the people of God alone , and who but they , the Children of Abraham , and of the promise , and none but they , yea they are so vainly puft up with the foolish pride of this their high pedigree , that they think verily , and will speak it confidently ( I have heard it from them ) that none of them , unless for very heinous offences , as Perjury or such like shall be judged after this life , or be in danger of hell fire , they only to have their punishment in this world , and not else . As though hell fire were only prepared for us Gentiles , and Heaven only for the Jews , which unless they repent , they shall finde quite contrary , if the words of our Saviour be found true , which hitherto they have found but too true , to their wo , as I noted before . I say unto you that many shall come from the East , and from the West , and shal sit down with Abraham , and Isaac , and Jacob in the Kingdom of Heaven , and the Children of the Kingdom shall be cast out into utter darkness , there shall be weeping and gnashing of teeth . Where are now the Jews with their lofty pedigree , Even as Esau sold to Jacob his birth-right for a mess of pottage , so have the Jews to us Gentiles their birthright to the Kingdom of Heaven , for a mess of idle dreams and fantasies they imagin to themselves , Towers and Castles in the air , Crowns and Kingdoms in expectance , even in this world , another Paradice here on earth . But in the end they shall find themselves to have been all this while in a fools Paradice , and as it were in a dream , which when one awaketh vanisheth , and so I leave them to their dreams and profound sleep , till it shal please God of his mercy to awake them . Thus then it is manifest both by Scripture , Tradition , and Observation of the Jews themselves , that about the time before mentioned , to wit , in the days of Augustus Cesar , the new Roman Emperor , and of Herod the usurper King of Jury , who was the first that took away the Scepter from Judah , even in the time of the second Temple , the true Messiah was to be born . And hence it was that the whole nation of the Jews remained so accent at this time , more then ever before or since in expecting the Messiah . Whereupon so soon as ever they heard of John Baptist in the Desart . The Jews sent Priests and Levites from Jerusalem , to ask if he were the Messiah . And in another place it is said , ' As the people waited and all men mused in their hearts of John if he were the Messiah , John answered and said unto them , &c. So that you see in those days the whole people of the Jews waited for his comming , all men mused upon their Messiah , So did also John himselfe being in prison , sent two of his Disciples to Jesus , demanding , Art thou he that shall come , or shall we look for another : and again at the feast of the Dedication , they came flocking to him from all parts , they came round about him , as it is in that place , saying , How long dost thou hold us in suspense , if thou be that Christ tell us plainly . All which importeth the great expectation wherein the people remained in those days , of which fame , expectation , and greedy desire of the people divers deceivers took occasion to call themselves the Messiah , Judas Galilaeus , Judas the Son of Hezechias , Atonges a Shepherd , Theudas and Egyptus , all notable deceivers . But above all one Barcozham , who as the Talmud affirmeth , for thirty years together was received for the Messiah by the Rabbins themselves , till at last they slew him , because he was not able to deliver them from the Romans . Which facility in the people , when Herod saw , he caused one Nicholaus Damascenus to devise a pedigree for him from the ancient Kings of Juda , and so he as well as the rest took upon him the title of the Messiah , whom divers carnal Jews that expected the Messiah to be a magnificent King , as Herod was , would seem to beleeve and publish abroad , whereupon they are thought to be called Herodians in the Gospel , who came to tempt Christ . But all these deceivers are vanished and gone , their memorial is perished with them : whereunto our Saviour , seemeth to allude , where he saith , All that ever came before me are theeves and robbers , but the sheep did not hear them . I say all these false Messiahs with their followers , they are vanished and gone ; onely Jesus Christ and his Religion , contrary to all other Religions in the world , without either sword , spear or shield , against all world strength and policy hath increased and multiplied , and shall do to the end of the world , as Gamaliel long ago prophesied to the Jews , wilfully bent , put all in vain , even in the very first infancy thereof to have destroyed it . His words are these . ' And now I say unto you , refrain your selves from these men , and let them alone : for if this councel , or this work be of men it will come to naught , but if it be of God , ye cannot destroy it , lest ye be found even fighters against God . Wherefore to conclude , at length this main point of the time of Christs appearing , which cutteth the very throat of the Jews vain expectation , seeing at or about that time there concurred so many signs and arguments together , as 1 the establishment of the Roman Empire newly erected ( for then by Daniels prophesie was the God of heaven to set up his Kingdom . ) 2. The departure of the Rod or Scepter from the house of Juda. 3. The destruction of the second Temple , foretold by our Saviour , and comming to pass accordingly even in that age . 4. The just calculation of Daniels Hebdomades , or weeks of years . 5. The observation of Rabbins . 6. The publique fame and expectation of all the Jews together with the palpable experience of more then sixteen hundred years past since Jesus appeared ; wherein we see the Jewish people in vain do expect another Messiah , they being dispersed over all the world without Temple , Sacrifice , Prophet , or any other pledge at all of Gods favour , which never happened to them , till after the death of our Saviour , for that in all other their banishments , captivities and afflictions , they had some prophesie , consolation or promise left to them for their comfort , but now they wander up and down ( God having set a mark upon them as he did upon Cain ) as a people forlorn , and abandoned both of God and Men . His Linage or Pedegre . SEcondly , the Messiah by the Scripture was to be born of the Tribe of Judah , and to descend lineally from the house of David . There shall come a rod out of the stock of Ishai , &c. So did our Saviour , as appeareth by his Genealogy set down by his Evangelists , Mat. 1. Luk. 3. as also by the Thalmud it self , which saith , That Jesus of Nazareth crucified , was of the blood royal from Zerabbabel of the house of David , confirmed by the going up of Joseph and Mary his Mother to Bethlehem to be taxed , ' Which was the City of David , who was born there , as also it is manifest , for that the Scribes and the Pharisees , who objected many matters of much less importance against him : as that he was a Carpenters Son , &c. yet never objected they against him , that he was not of the house of David , which could they have proved , would quickly have ended the whole controversie . His Birth with the Circumstances thereof . THirdly the Messiah by the Scripture was to be born of a Virgin , so saith Isaiah , Behold a Virgin shal conceive and bring forth a son : the Hebrew is He emphaticum , the Virgin . And Isaiah appointeth this to Achaz , for a wonderful and strange sign from God ▪ therefore , saith he , The Lord himself will give you a sign behold , which he could not have done in reason , if the Hebrew word in that place had signified a young woman only , as some latter Rabbins will affirm , for that is no such sign nor strange thing , but very common and ordinary for young women to conceive and bring forth Children , and so did the elder Jews understand it , as Rabbi Simeon noteth . And Rabbi Moses Haddersan , upon those words , Truth shall bud forth of the Earth , saith thus . Here Rabbis Joden noteth , that it is not said , Truth shall be engendered , but Truth shall bud forth , to signifie that the Messiah , who is meant by the word Truth , shall not be begotten as other men are , in carnal copulation . To the same effect , and after the same manner to be interpreted is that of Jeremy , The Lord hath created a new thing in the Earth , a Woman shall compass a Man . And Rabbi Haccadosch proveth by Cabala out of many places of Scripture , not only that the Mother of the Messiah must be a Virgin , but also that her name shall be Mary . Now the birth of Jesus Christ was thus , &c , that is to say , after this strange and extraordinary manner , therefore must he needs be the true and undoubted Messiah . The Messiah by the Scripture was to born at Bethlehem in Judea , for so it is written by the Prophet . And thou Bethlehem Ephrathah art little to be among the thousands of Judah , yet out of thee shall he come forth unto me , that shall be the Ruler of Israel , &c. which place the chief Priests themselves quoted to that purpose to Herod , demanding of them where Christ should be born , and they answered him , at Bethlehem in Judea , for so it is written by the Prophet , as before . So also David after much restless study and industrious search to find out this mystery , &c. I will not enter into the Tabernacle of my house , nor come upon my pallet or bed , nor suffer mine eyes to sleep , nor mine eyelids to slumber , until I find out a place for the Lord , &c. At length , the mystery being revealed unto him , he doth as it were , point to the very place in the words following , Lo we heard of it at Ephratah , which is Bethlehem , Gen. 35.19 . and found it in the fields of the Forrest . Then addeth , ' We will enter into his Tabernacle , and worship before his footstoole : foreshewing that divine worship there afterwards done to Jesus by those Magi or wise men , who came from the East to worship him in that place , even in the Cratch , and before his footstoole , Presenting unto him gifts of Gold , Frankincense and mirrh : as was also prophesied in another place , that presents and gifts should be brought unto him from far countries and by great personages . The Kings of Tarshish and of the Isles shal bring presents , the Kings of Sheba and Seba shall bring gifts . Cyprian saith , it is an old tradition of the Church , that those Magi or wise men were Kings , or rather little Lords of particular places , which is to be understood , such little Kings as Josuah slew thirty in one battel : howsoever it is manifest they were men of place and reputation in their countries ( neither are prophesies always so strictly and literally to be understood ) They brought with them a great treasure , Gold , Frankincense and Mirrh , yea both Herod and all Jerusalem took notice of their comming . They had private conference with the King , as touching the star that appeared unto them , leading them to that most bright morning star whereof Balaam long before prophesied , saying , I shall see him , but not now , I shall behold him , but not neer , there shal come a star of Jacob , &c. Jesus then being born at Bethlehem in Judea ( as was prophesied long before the Messiah should be ) and indeed it standeth with great reason , that he that was to be the Son of David , should also be born in the City of David : the circumstances also of his birth duely considered both before and after , first the Angels salutation to his Mother Mary , foretelling that his name should be Jesus , before ever he was conceived . So Esdras prophesied in the person of God himselfe , saying , Behold , the time shall come , that these tokens which I have told thee shal come to pass , &c. for my son Jesus shal appear , &c. and after these same years shal my son Christ dye : Here is both his birth and passion , both his names , Jesus , Christ , plainly expressed . Which book , though it be not canonical , yet was it extant in the world before ever Christ was born . Also Rabbi Haccadosch proveth by art Cabalist out of many places of Scripture , that the name of the Messiah at his comming shall be Jesus , and among other he addeth this reason , that as the name of him who first brought the Jews out of bondage into the Land of promise , was Jesus or Josua ( which is all one ) so must his name be Jesus , that shal the second time deliver them . Secondly , the Angels appearing to the Shepherds in the night of the Nativity , with this joyful message from Heaven , Behold I bring you tidings of great joy , that shal be to all people , that unto you is born this day in the City of David , a Saviour , which is Christ the Lord : And this is shall be a sign unto you , ye shal find the child swad'led and laid in a cratch . Thirdly , the star that appeared , notifying his comming into the world , whereof not onely the wise men before mentioned , but also generally , all the Astronomers and Soothsayers of that age took special notice , adjudging it to portend universal good to the earth , some gathering thereupon , that some God descended from heaven to the benefit of mankind , and for that cause had that star an image erected to it in Rome , and as Plinies words are , Is Cometa unus toto orbe colitur . That onely Comet in all the world is adored . Fourthly , his presentation in the Temple , according to the Law of Moses , where openly came old Simeon by the motion of the spirit ( for he had a revelation from God , that he should not see death , till he had seen the Lords Christ ) took the child in his arms , acknowledged him for the Messiah , prophesied that he should be a light to be revealed unto the Gentiles , appointed for the fall and rising again o many in Israel , with other events , which afterwards came to pass . So did likewise Anne the Prophetess , as it is in the same Chapter . Fiftly , that most pitiful murder of all the Infants in and about Bethlehem , upon this occasion , as was prophesied by Jeremy , saying , A voice was heard on high , mourning and bitter weeping . Rachel weeping for her children , and refused to be comforted , because they were not , Rachel was buried in the way to Ephrath which is Bethlehem : and for that cause those infants were called her children , albeit she were dead above two thousand years before they were slain , and above one thousand and five hundred before Jeremy wrote this prophecy . Among which Infants Herod also for more assurance , slew an infant of his own , for that he was descended by the Mothers side , of the line of Judah . Which cruelty comming to Augustus his ears , he said he had rather be Herods swine , then his son , for that he being a Jew , was prohibited by his religion to kill his swine , though not ashamed to kill his Son . Sixtly his flying into Egypt hereupon , as also to fulfil that prophesie , ' out of Egypt have I called my Son ; which Isaiah enlargeth further , saying , Behold the Lord rideth upon a light cloud ( which is his flesh or humanity ) and shal come into Egypt , and all the Idols of Egypt shal tremble at his presence : Which latter point Eusebius sheweth , was fulfilled most evidently in the sight of all the world , for that no nation came to Christian Religion with so great celerity and fervour , as did the Egyptians , who threw down their Idols before any other Nation . And as they had been the first in Idolatry to other countries , so were they the first by Christ his comming unto them that afterwards gave example of true return unto their Creator . It followeth in Isaiah , I wil deliver the Egyptians into the hands of cruel Lords ( these were the Roman Lords and Princes , Pompey , Caesar , Antony &c. ) ' And a migh-King shal reign over them , &c. this must needs be Augustus the Emperor , who after the death of Cleopatra the last of the blood of the Ptolomies , took possession of all Egypt and subjected it as a Province to the Roman Empire . But after these temporal afflictions threatned against Egypt , behold a most Evangelical promise of deliverance : In that day shal five Cities of the Land of Egypt speak the Language of Canaan , &c. In that day shal the Altar of the Lord , be in the midst of the Land of Egypt , &c. They shal cry unto the Lord , because of their oppressors , and he shall send them a Saviour , and a great man , and shal deliver them , &c. The Lord of Hosts shall bless them saying , Blessed be my people of Egypt , &c. This blessing ( I say ) the Egyptians obtained by our Saviours being in Egypt , whom here the Prophet calleth by his own name Jesus , a Saviour , a great man . Finally the comming of John Baptist , his forerunner or Messenger , as was prophesied , Behold , I will send my Messenger and he shal prepare the way before me , and the Lord whom ye seek shal speedily come to his Temple . And again , I will send you Eliah the Prophet , that is to say , John the Baptist , in the spirit and power of Eliah , as an Angel from Heaven expoundeth it , appearing to Zacharias his Father in the Temple , sent to foretel him both of his birth , as also by what name he should call him , even John , saying , Thou shalt call his name John , he shal be great in the sight of the Lord , he shall go before him in the power and spirit of Eliah . And therefore out Saviour in plain terms he calleth him Eliah , Mat. 11.14 . And if you will receive it , this is that Eliah which was to come , he that hath ears to hear , let him hear . And as our Saviour gave him his due , before a multitude then assembled , calling him Eliah : So did this Eliah also give our Saviour his due , in acknowledging him for the Messiah , not assuming unto himself that honour offered unto him by the Jews , but refusing it absolutely , and laying it upon Jesus our Saviour the true owner . Then this is the record of John , when the Jews sent Priests and Levites from Jerusalem to ask him , who art thou ? and he confessed and denyed not , and said plainly , I am not the Christ . I am not the Messiah ; I Baptize you with water , but there is one among you , whom you know not , he it is that cometh after me , which is preferred before me , whose shoe latchet I am not worthy to unloose , These things were done in Bethabara , beyond Jordan , where John did Baptize . The next day John seeth Jesus comming to him , and saith behold the Lamb of God , which taketh away the sin of the world . This is he whom I said , after me commeth a man that is preferred before me , for he was before me , and I knew him not , but because he should be declared to Israel , therefore am I come baptizing with water . So John bare record saying , I saw the spirit come down from Heaven , like a Dove , and abiding upon him . And I knew him not , but he that sent me to baptize with water , he said unto me , upon whom thou shalt see the spirit come down , and stay stil upon him , that is he which baptizeth with the Holy Ghost . And I saw and bare record that this is the Son of God . According as it is , in the other three Evangelists more at large expressed , how that Jesus when he was baptized came strait out of the water , and lo the Heavens were opened unto him . And John saw the spirit of God descending like a Dove ; and lighting upon him . And loe a voice came from Heaven , saying , This is my beloved Son , in whom I am wel pleased . The next day John stood again , and two of his Disciples , and he beheld Jesus walking by and said : Behold the Lamb of God , and the two Disciples heard him speak , and followed Jesus . All this was done at Bethabara , beyond Jordan , in the sight and hearing of a number of people there present , as three of our Evangelists do report , which they would never have presumed to have done , had not the matter been most evident , and without all compass of denial or contradiction . And truely no one thing in all this story of Jesus life , doth more establish certainty of his being the true Messiah , then that John the Baptist , whose wisdom , learning , vertue and rare sanctity is confessed , and recorded by the writings of all our adversaries , should refuse the honour of the Messiah offered unto himself , and lay it upon Jesus , and also should direct those Disciples that depended upon him , to the onely following and imbracing of Jesus doctrine which is most evidently proved , that he did , for that so many followers and Disciples as himself had , not one appeared ever after , that was not a Christian . These circumstances I say of the birth and comming of the Messiah into this world , so long before foretold by the Prophets , and fulfilled so exactly in the person of our blessed Lord and Saviour wel considered ; I may at length conclude . Heaven and Earth concurring . Men and Angels with all other Creatures applauding thereunto , yea and God himself from Heaven pronouncing it This is my beloved Son , in whom I am wel pleased . That therefore as sure as God is God , and cannot lye nor give Testimony to any untruth , so sure is Jesus Christ the Son of God , the true Messiah and Saviour of the world , no other to be expected . His preaching or doctrine . THus having evicted by the birth of our Lord and Saviour Jesus Christ , together with the circumstances , both before and after , that he was by birthright the only legitimate ( as I may say ) and true born Messiah , all others that were before him , or since , have sprung up , or shal do hereafter to the worlds end , but bastards and usurpers , yea theeves and robbers , and that in the highest degree of thee very that may be , even robbing God of his honour ▪ which he wil not impart to any other : it remaineth yet further to demonstrate the same by his life , death , resurrection , and ascension , with all other accidents and circumstances accordingly to be observed , which may make this mystery more and more manifest , or rather palpable as the Apostle witnesseth , saying that which was from the beginning , which we have heard , which we have seen with these our eyes , which we have looked upon , and these hands of ours have handled , &c. that I say which we have seen and heard , declare we unto you : what can be more palpable ? After his baptisme he began to preach ( having before gotten his living ( as most conjecture ) with his own hands , and eaten his bread with the sweat of his brows , to shew himself true man , and that he was made a curse for us ( as it is written , In the sweat of thy brows shalt thou eat thy bread ) and what was his doctrine ? of this world , or worldly delights , of pleasure , or profit , no , no , quite contrary to the humors of this wicked world , and to the corruptions of flesh and blood , which procured him the more hatred ( as in all the four Evangelists , Matthew , Mark , Luke and John , who recorded both his sayings and doings may appear ) wholly tending to the sincere service of God in spirit and truth , to the exaltation of Gods glory , the beating down of mans pride , by discovering his misery , to the contempt of this wicked world , and vain pomp thereof , to the mortification of all sins in us , patience , peace of conscience , &c. in a word , all directed to the manifestation of his Fathers will , and amendment of mans life ; tending wholly to this one ground or principle , Thou shalt love the Lord thy God with all thy soul , which is the first and great commandment ; and thy Neighbour as thy self , on which two hangeth the whole Law and the Prophets . The manner of his Doctrine was simple , plain , and easie , altogether according to the evidence of the Spirit , not in the enticing words of mans , wisdom , like the Heathen Orators and Phylosophers , nor like the Scribes and Pharisees , but with power and authority , without either fear or flattery of any mans person , rebuking all mens sins even to their faces , which ( I say ) procured him such a general hatred . It took away no one spiritual point of Moses Law ( but the Ceremonial only and Provincial , which by the coming of the Messiah was to be taken away ) yea rather revived , interpreted , and made perfect the same , corrupted much by the Jews false interpretations and glosses . That ( as they taught ) commanding external observance only , this adding internal obedience also . For whereas that enjoyned ( according to the letter , and as they interpreted ) to love our neighbours and friends , and no further ; this adjoyneth love also your enemies , bless them that curse , you , Matth. 5.43 . Where that prohibited actually to commit Adultry and no more ( as they imagined ) this forbiddeth the adultry of the eye , and of the very heart . And so of all the rest of the decalogue , our Saviours doctrine is nothing else but a most exact and sincere exposition , according to the true intent of the Law-giver , God the Father . Therefore I conclude this doctrine so quite contrary to the gross humors of this wicked world , and so repugnant to flesh and blood , so wholly devoted to Gods glory , and the sincere observation of his Law , is the doctrine proper to the Messiah , which the Prophets of God foretold should be delivered by him ( at his coming ) into the world . His life and conversation . FOr his life and conversation ( the express Image of his Doctrine ) it was stainless , and without reproof , even by the testimony of his very enemies ; acknowledged also by the Divels themselves . A man of such gravity , as never in his life he was noted to laugh , but often to weep : of such humility , as being the Son of God , yet scarce took upon him the dignity of a servant ; of so mild and sweet a nature , as all the injuries of his enemies never wrested from him an angry word , but on the contrary prayers and tears in their behalfs . In prayer often ; the day he spent in the Temple , and elsewhere , preaching to the broken hearted , doing good to all men , healing all manner of diseases , as the Prophets foretold the Messiah should do ; the night on mount Olivet , and other places in prayer . In fastings often , forty days and forty nights together , that the Jews might know he was more then a man . Finally he was such a one as was described by God in Isaiah so many ages before he was born . Behold my servant &c. he shall not cry . A bruised reed he shall not break . As also in Zachary , Behold thy King cometh unto thee , he is just , and having salvation , lowly , &c. Such an one I say was our Saviour as touching his integrity sanctity , piety , humility , and all other vertues , even by the testimony of his greatest enemies , Porphyry , and others , yea of the Divels themselves , Ergo . His Miracles . FOr his miracles which he wrought for the confirmation of his doctrine , and approbation of his person , as sent from God , the Jews themselves do grant , and record the same in divers places of their Thalmud ; yea they make mention of many wonderful things that Jesus did , which are not written by our Evangelists . So doth Mahomet in his Alcoran , affirming him to have been a great Prophet , and to have wrought his miracles by the only power and spirit of God ; and they were such as first were foretold by the Prophets that the Messiah should work , as namely , to give sight to the blind , to open the ears of the deaf , to make the lame to leap , the dumb to speak , &c. Secondly , such as were altogether unpossible for any mortal man to effect , but by the meer power and finger of God , as the raising of the dead to life again , as he did Lazarus after he had lain four days stinking in the grave . Jairus his daughter , a chief Ruler of the Synagogue . The widdows son before the gates of the City Nain in the presence of a multitude of people there assembled to the funeral , with many other strange miracles recorded by such faithful witnesses ( the Evangelists I mean ) four in number , though two or three had been sufficient in Law , who afterwards sealed the truth thereof even with their dearest blood , as did infinite others after them . Neither could the Jews of those times , compassed about with such a cloud of witnesses , ever deny the truth thereof ; the parties themselves then living , and conversing amongst them , upon whom they were wrought . They had no other evasion but this , to say ( and that most blasphemously , contrary to their own knowledge and conscience and therefore our Saviour layeth it to their charge as that fearful sin against the holy Ghost not to be prayed for ) that he wrought these his miracles by the help of Beelzebub the Prince of Divels . Whereas it is most apparent the Divel himself had never that power given him to raise one from the dead ; and though he had , yet would he sooner by his good will take away both life and breath from all men at once ( if it were possible ) wishing all men in the world had but one head or neck , like that cruel Tyrant in Rome , rather then give life to any one ; for he is a murtherer from the beginning . And yet the Jews themselves in their Thalmud do acknowledge , that the Messiah at his coming shall be most wonderful in working miracles . And in their publike commentary upon Ecclesiastes they have these words . All the former miracles of the Prophets or Saints shall be nothing to the miracles of the Messiah when he cometh . But such were the miracles of our Saviour , the whole multitude applauding hereunto : the like was never seen in Israel , he hath done all things well ; never man spake leke this man . Seeing also it is impossible , yea blasphemy to think that God should give testimony to any untruth , it must needs follow that all was true which Jesus affirmed , and therefore seeing he affirmed himself to be the Son of God , and the Messiah , it must needs follow ( I say ) by these his miracles , that he was so indeed , according to that speech of his to the Jews ; the works that I do in my Fathers name , they bear witness of me : And again , If I do not the works of my Father , believe me not , but if I do them , though ye believe not me , yet believe my works . As also that answer of his to Johns Disciples sent to enquire of him as touching that mysterie of the Messiah , Art thou he that shall come ? &c. Jesus answered , Go and tell John what things ye have seen and heard , the blinde see , the halt go , the Lepers are cleansed , the deaf hear , and the dead rise again , &c. The calling of his Apostles . HEreunto ( as an Appendix to his miracles ) I may well annex the calling of his Apostles , Disciples , and Followers , whereof Josephus maketh mention as of a great miracle , who being of divers callings , states , and conditions in the world , yet all on the sudden upon his call left both Father , Mother , Wife , Children , and other temporal respects , and followed him , who had nothing to give or promise them in this world , but crosses and afflictions : He that will be my Disciple , let him take up his cross and follow me . A man that never spake them fair , but ever crossed them in their humors favouring of flesh and blood ; Get thee behind me Satan , thou art an offence unto me : His doctrine ever harsh , hard , and repugnant to flesh and blood ; This is an hard saying , who can hear it ? A man in disgrace with the higher Powers , the Rulers , high Priests , Scribes and Pharisees , Do any of the Rulers , or of the Pharisees believe in him ? A man that had neither friends in the world to bear him out , nor a house to put his head in : The foxes have kotes , and the Fowls of the heaven have nests , but the Son of man hath not whereon to rest his head . And yet notwithstanding all this , that worldly men and women , and some also notorious sinners , and loose livers before , should leave all their worldly hopes , ease , profit , pleasure ( and their sweet sins too ) to follow such a man , with so great inconveniences , losses , dangers , and disgraces ( as they did ) and should continue with him in all his afflictions , temptations , and persecutions , and be content to die , and lose their lives , rather then forsake him , or abandon his service ; this I say is such a miracle , as never in the world fell out the like , and must needs be granted by the enemy to be supernatural . We read of an Emperour that taking in hand to conquer the world , made this Proclamation for winning men unto his party : Whosoever will come and be my servant , if he be a Footman , I will make him a Horseman ; if he be an Horseman , I will make him ride with Coaches ; if he be a Farmer , I will make him a Gentleman ; if he possess a Cottage , I will give him a Village ; if he have a Village , I will give him a City ; if he be Lord of a City , I will make him Prince of a Region or Country ; and as for gold , I will pour it forth unto them by heaps and weight , and not by number . This was the Proclamation of Cyrus the great King of Persia to his followers , very glorious ( as we see ) in pomp of words , and to the eye of flesh and blood . Let us now compare herewith the proclamation of our Cyrus , Jesus Christ , to his Disciples and Followers ; the entrance and preface whereof was this , Repent , &c. And then it followeth ( instead of whosoever will come and be my servant , if he be a Footman , I wil make him a Horseman ) If any man wil follow me , saith Christ , let him forsake himself , and take up his cross and follow me ; not on horseback , as the Pope doth , with all his proud Cardinals & Bishops , in his pontificalibus ; I have seen servants on horses , and Princes walking as servants on the ground : So did an Emperour bare-footed to his Holiness : But what would Solomon have said if he had seen a Prince hold his stirrop ? and yet forsooth will this proud Prelate be Servus servorum , a follower of Christ , and Peter's Successor . Insteed of possessing lands and Lordships , gold and treasures , he saith , Possess not gold nor silver , nor money in your purses , nor a scrip for the journey , neither two coats , neither shoes , nor so much as a staff in your hands . Insteed of these preferments and pleasures of the world , saith Christ , contrary to Cyrus , In this world ye shall have affliction : yea which is more , ' Ye shall be delivered up to the Councels , and to the Synagogues , ye shall be beaten , and brought before Rulers and Kings for my sake , ye shall be hated of all men for my names sake , ye shall be betrayed also of your Parents , brethren , kinsmen and friends . And which is most of all , Ye shall be put to death ; for whosoever will save his life , shall lose it : Finally , If any man come to me , and hate not his Father and Mother , and Wife and Children and Brethren and Sisters , yea and his own life also , he cannot be my Disciple . And whosoever beareth not his cross , and cometh after me , he cannot be my Disciple : For which of you minding to build a Tower , sitteth not down before and counteth the cost ? &c. So likewise whosoever he be of you that forsaketh nor all that he hath , he cannot be my Disciple . This was the Proclamation and Edict of Christ to his followers . This was the entertainment proposed by Jesus to such as would come and serve under his colours , with express protestation that himself was sent into the world not to bring peace , rest , and ease to flesh and blood , but rather to be the cause of sword , fire , and tribulation . Think not that I am come to send peace into the earth , I came not to send peace , but the sword : and yet with these cold offers presented to the world , first by himself to his Apostles and Disciples won thereby to follow him , even upon the first call , they left all and followed him ; and by them to all others afterwards : I say , by this Doctrine so cross and opposite to mans nature , inclination , and sensual appetite , he gained more hearts unto him within the space of forty yeers , then ever did Monarch in the world possess loving subjects , by whatsoever temporal allurements they did or might propose ; which argueth the omnipotent puissance of him , that contrary to mans reason in so short a time could bring to pass so miraculous a conquest , were there no other argument in the world of the truth of Christian Religion , this were sufficient . His Death and Passion . FOr his Death and Passion , with all the disgrace , despite , and indignities were done unto him by the Jews , it was also foretold by the Prophets , and so expounded by their own Rabbins , as also by our Saviour himself : Behold we go up to Jerusalem , and all things shall be fulfilled to the Son of man that are written by the Prophet , &c. He made his entrance into the Citie upon an Ass , in all humility as was prophesied the Messiah should do , Rejoyce greatly , O daughter Zion , shout for joy , &c. Fulfilled even at the same time , when the people spread their garments in the way , cut down branches from the Trees , and strewed them in the way , crying , Hosanna to the Son of David , &c. He was betrayed by his own Disciple , as David in divers places had foretold , under a type of those his secret enemies , in the days of Saul , as also himself prophesied beforehand , saying , He that dippeth his hand with me in the dish , he shall betray me . Being apprehended , he was most barbarously entreated by the Jews . according to that of Isai , I gave my back to the smiters , and my cheeks to the nippers , I hid not my face from shame and spitting . After all this inhumane dealing , he was nailed to the cross hand and foot , according to that of David : They pierced my hands and my feet , I may tell all my bones ; they beheld and looked upon me , they parted my garments among them , and cast lots upon my vesture . And in another place , They gave me gall in my meat , and in my thirst they gave me vineger to drink . He was crucified between two malefactors or evil doers , one on the right hand , the other on the left ; according to that of Isaiah , He was counted with the Transgressors ; yea Barrabas , a murderer in the esteem of the Jews , preferred before Jesus , and quit by a common consent , and cry away with him , and deliver unto us Barrabas , crucifie him , crucifie him . He prayed for his enemies and persecutors ; Father forgive them , for they know not what they do , according to that of Isaiah , He bare the sin of many , and prayed for the trespassers . Not a bone of him was broken , according to that Law of the Passover , a lively type thereof . To conclude , that Christ should die for the sins of the world , it was a received opinion of the Jews in all ages , both prefigured and foretold throughout all the Scripture prefigured by the sacrifice of Isaac , the lifting up of the brazen Serpent , and by all other sacrifices in the Law . Foretold not only by the Scriptures before mentioned , but also by Daniel in most plain terms , After threescore and two weeks shall the Messiah be slain , &c. acknowledged also by Caiphas himself , high Priest even the self same year that Christ suffered ; his words are these to the Pharisees , taxing their great blindness in this point and in them the whole Nation of the Jews to this day : Ye perceive nothing at all , nor yet do you consider that it is expedient for us that one man die for the people , and that the whole Nation perish not , &c. But he that will read the whole story of Christ crucified , with the particulars described many hundred yeers before the same fell out , let him turn to Isaiah , and acknowledge him for an Evangelist , who to signifie the strangeness of the case , beginneth first with a preface , Who will believe our report ? &c. All which narration Rabbi Jonathan , the author of the Chaldy Paraphrase applyeth to the murder of the Messiah by the Jews , whereunto agree Rabbi Simeon , Rabbi Hadersan , and others : proving further out of Dan. 9.27 . That after the Messiah shall have preached half seven yeers he shall be slain : which disagreeth little or nothing from the account of us Christians . Also in their Thalmud it is set down for a principle , and the sentence pronounced beforehand peremptorily , and in plain terms , that the Messiah at his coming shall be put to death . So then I may conclude upon all these particulars of Christ his Death & Passion , foretold by the Prophets , prefigured in the Law , and so expounded and acknowledged by the Jews themselves , the ancient Rabbins before mentioned , and finally , so exactly fulfilled in our Lord and Saviour ( as by the quotations in the margent may appear ) together with the mild manner of his death , praying for his enemies , Father forgive them : and meekly recommending his soul into the hands of God , Father , into thy hands I commend my spirit , with other strange accidents and circumstances , that miraculous eclipse of the Sun at that very instant , from the sixt to the ninth hour there was darkness over all the land , the vail of the Temple rent in twain , from the top to the bottome , and the earth did quake , and the stones were cloven , and the graves did open themselves , and many bodies of the Saints which slept , arose , &c. I say , upon all these particularities and circumstances , I hope , I may conclude ( as it is in that place ) with the Centurion , and those that were with him watching Jesus , who when they saw the earthquake , and the things that were done , they feared greatly , saying , Truly this was the Son of God . And all the people that came together to that sight , beholding the things which were done , smote their breasts , and returned . So may I conclude , Truly this was the Son of God , truly this is the Messiah , and let all the people of the Jews come together again to this sight , and behold him whom they have pierced , and smite their breasts , pricked in their hearts , like those Jews in the Acts , and cry out . Men and Brethren , what shall we do ? and return to the Lord , and be baptised every one in the name of Jesus Christ for the remission of sins , which God grant . And the Lord pour upon them the spirit of grace and of compassion , that in soul and spirit they may look upon him whom they have pierced , and lament for him ( as it is in the Prophet ) every Tribe and Family apart . His Resurrection . FOr his Resurrection it was also foretold by the Prophets , and prefigured in Jonas . David saith in the person of the Messiah , of whom he prophesied in divers places , and was a type , I have set the Lord always before me , &c. Wherefore mine heart is glad , and my tongue rejoyceth , my flesh also doth rest in hope , for thou wilt not leave my soul in the grave , nor suffer thine holy One to see corruption . Also Hosea saith , After two days will he revive us , and in the third day he will raise us up . Us in the plural number , pointing ( as it should seem ) both at the Resurrection of our Saviour the third day , as also the raising of a number of the Saints together with him at the same time , prefigured in Jonas , together with the time of his abode in the Sepulcher , and foreshewed many times by our Saviour himself to his Disciples , such and such things shall be done to the Son of man : He shall be apprehended , evil entreated , mocked , scourged , put to death , but the third day he shall rise again . Also to the Jews demanding a sign , he answered , Destroy this Temple , and in three days I will raise it up again . And at another time , An evil and adulterous generation seeketh a sign , but no signe shall be given them , save the signe of the prophet Jonas : for as Jonas was three days and three nights in the Whales belly , so shall the Son of man be three days and three nights in the heart of the earth . Which Prophesie of his they full wel remembring , and fearing the event , immediately upon his burial they went to Pilate , saying , Sir , we remember that Deceiver said while he was living , within three days I will rise again : Command therefore the Sepulcher to be made sure till the third day , lest hit Disciples steal him away by night , and say unto the people , he is risen from the dead : and so the last error be worse then the first . All which was done according to their desire : a strong watch appointed , the Sepulcher sealed up , all things made so sure by the Jews as might be : for they had gotten from Pilate a special commission for that purpose to whom he was as forward to grant it , as they to ask it , and that in as large and ample manner as themselves knew or could devise . All which , notwithstanding after a most miraculous manner , The Angel of the Lord descending from heaven with an earthquake , and rolling back the stone from the Door of the Sepulcher , the Keepers astonied , and become as dead men : Jesus our Saviour according to the former prophesies is risen again , and hath appeared to his Apostles and Disciples his faithful witnesses , a number of them , at divers several times , to whom he presented himself alive ( as S. Luke writeth ) by many infallible tokens , being seen of them by the space of forty days , and speaking of those things which appertain to the Kingdom of God : howsoever the Jews suborned the Soldiers , giving them largely , to say , His Disciples came by night and stole him away , while they slept ; which saying is noised among the Jews to this day . How probably ( the former circumstances considered ) let the world judge . Therefore I will conclude this point also ( with that of Paul ) touching the Resurrection of our Lord and Saviour , He hath declared himself mightily to be the Son of God by the Resurrection from the dead , and consequently , that Messiah promised before by the Prophets in the holy Scriptures , as the same Apostle urgeth . His Ascention . FOr his Ascension , it was also foretold by the Prophets , and necessarily followeth upon his Resurrection to be believed ▪ to wit , that having finished the work of our Redemption here one earth , he ascended up into heaven , and there sitteth at the right hand of God . David saith , Thou art gone up on high , thou hast led captivity captive , and received gifts for men , &c. And in another place , The Lord said to my Lord , Sit thou at my right hand , &c. which is the place alledged by our Saviour , wherewith he put the Jews to silence , both as touching the Deity and the Humanity of the Messiah ; for saith he , If David call him Lord , how is he then his Son ? Where we may see David acknowledgeth him his Lord , and consequently his God , even the Son of God , sitting at the right hand of God ( for the present , as touching his Divinity ) afterwards to be accomplished also in his Humanity , which David believed as verily should come to pass , and foresaw by the eye of Faith , as did Thomas , when it was come to pass , putting his hand into his side , and crying , My Lord and my God ; so saith David here , my Lord : The Lord said unto my Lord , &c. I say , this article of our Faith , as touching his Ascension , it followeth necessarily to be concluded upon his Resurrection it needeth no other proof . For that whosoever seeth and acknowledgeth that Jesus being dead could raise himself to life again , will easily believe also that he was able to ascend up to heaven at his pleasure . And hereof we have also all his Apostles and Disciples for witnesses , eye witnesses ; in whose presence and sight he ascended : as it is in that place , They looked stedfastly towards heaven as he went : and in witness thereof gave up their lives , and sealed the same with their blood . Therefore I conclude upon all these premisses so necessarily following and depending one upon another , to wit , his birth , life , doctrine , actions , death , resurrection , & ascension ; seeing nothing hath hapned in the same which was not foretold by the Prophets of God , nor any thing foretold by the same Prophets concerning the Messiah , which was not fulfilled most exactly in the person of our Saviour ; We may most certainly assure our selves , that as God is truth , and therefore can neither foretel an untruth , nor yeild testimony to the same ; so it cannot be but that these things which have been shewed to be so manifestly fore prophesied , and so evidently accomplished in the person of this our blessed Lord and Saviour ; must needs ( I say ) assure us Christians , that he was indeed the true Messiah : and quite confound the Jews in their vain imagination and expectation of another . The sending of the holy Ghost , with the first Plantation , and wonderful increase of the Church . NOw for those things that followed after his Ascension , as arguments and effects of his Divine power , they were also foretold by the Prophets : to wit , the sending of the holy Ghost ( that Comforter ) from on high , with the sudden , strange , and miraculous increase of his Church throughout the world , even against all worldly power and policy , by the only power and ministry of his word , confirmed with signs and wonders that followed , wrought by his Apostles , Disciples , and other his faithful servants and witnesses in the Primitive Church : then the which there can be no greater argument in the world of the truth of Christian Religion ; if we consider how all other Religions in the world have grown and been maintained by force of Arms , Fire , and Sword ; this only by the preaching of Christ crucified , in all Nations hath encreased and multiplyed , and shal do more and more to the end of the world ; this must increase , all others decrease ; howsoever the Turks have possessed the greatest part of the world at this day , yet our Saviours prophesie in the end shall be found true : this Gospel of the kingdom shall be preached throughout the whole world , for a witness unto all Nations Now for the first increase of it , How small a number were there gathered together after the ascension at Jerusalem , from whence they were to march ( even the twelve Apostles , no great army God wot ) to conquer the world ? as it is in that place , The Law shall go forth from Zion , and the Word of God from Jerusalem . There was the Rendevous , there they stayed , there they rested , there they continued in prayer and fasting , till such time as Christ after his ascension , according to his promise , sent them the Comforter , even the holy Ghost , enduing them with power from on high , and arming them at all points for so great a work . When and where being gathered together , all with one accord in one place , suddenly there came a sound from heaven , as of a mighty wind , and filled all the house where they sate . And there appeared unto them cloven tongues like fire , and it sate upon each of them , and they were all filled with the holy Ghost , and began to speak with other Tongues , as there is mentioned . And with these fiery cloven tongues these twelve silly souls without any means , men , money , or munition , in a very short time conquered a great part of the world ; insomuch that at one Sermon of S. Peter , at the same time there were added to the Church three thousand souls : and so multiplyed successively from time to time , and from place to place , spreading it self from one Country to another , and from one Nation to another and so at length into all Nations : There is neither Speech nor Language where their voice is not heard , Their line is gone forth through all the earth , and their words into the ends of the world : as we see it is come to pass this day . Of which coming of the holy Ghost in the time of the Messiah , Joel prophesied saying ; And it shall be in the last days , that I will pour out my spirit , &c. and on my servants and on my handmaids I will pour out my spirit , &c. It filled all the house where they sate , and it sate upon each of them , and they were all filled with the holy Ghost Here is a deluge of Gods grace poured upon the world immediately upon the ascension of our Lord and Saviour . First upon his Apostles and Disciples of those times in greater measure , as the first fruits of his spirit by the which they wrought miracles , spake all manner of languages , healed all manner of diseases , cast out Divels , raised the dead , and lastly sealed the same with their blood . Poor Fishermen and such like of no reputation in the world , without learning , without credit , without means ( as before ) yet by this means conquered the world to the subjection of their master Christ ; that stone cast aside of the Builders , but now become the head-stone of the corner ; this the Lords doing , and it is marvellous in our eyes . The sincerity of the Evangelists . NOw for the Evangelists , or writers of the Gospel , that is to say , the registers of his Birth , Life , Doctrine , and Death : It is to be noted , that our Saviour being God , took a different way from the custome of man , in delivering unto us his Laws and Precepts . For that men who have been law-makers unto the world , knew no surer way of publishing their Laws , and procuring authority to the same , then to write them with their own hands , and in their life time to establish their promulgation So Lycurgus , Solon , and others among the Grecians , Numa to the Romans , Mahomet to the Sarasins . But Jesus ( to shew his Divine power in directing the Pen and Stile of the Evangelists , would not leave any thing written by himself , but passed from this world in simplicity and silence , without any other shew or osten●ation of his own doings . Meaning notwithstanding afterwards , to his glory , and the edification of his Church here on earth , by four irrefragable witnesses or remembrancers ( the four Evangelists ) every word should be established and recorded : as may appear by that place where he saith . These things have I spoken unto you being present with you , but the Comforter , which is the holy Ghost , whom the Father will send in my name , he shall bring all things to your remembrance which I have told you . Whereupon I infer , that the Evangelists and Apostolical writers were all of them guided and directed by one and the same spirit , even the spirit of God , for the registring of all things either said or done by our Saviour , so far forth as seemed best to his Divine will and pleasure , to be registred and recorded for the benefit and edification of his Church ; For there were many other things which Jesus did ( as John the Evangelist testifieth ) which are not written : that is to say , which the holy Spirit of God thought needless to faith and salvation , but saith he , These things are written that ye might believe , that Jesus is the Christ the Son of God , and that in believing ye might have life through his name . Now for these Evangelists four in number , ( which some have resembled to the four Beasts in Ezekiel ) the first and last are Apostles , that wrote as they had seen ; the two middle are Disciples , who registred things as they had understood by conference with the Apostles . The first Gospel was written by an Apostle , to give light to the rest ; and the last also by an Apostle , to give authority and confirmation to the former . The first was written in the Hebrew Tongue , for that all those miracles which Jesus wrought were done in that Country ; He was not sent but to the lost sheep of the house of Israel , to the end that either the whole Nation might believe them , or the obstinate impugne them , which yet never any of their Rabbins took in hand to do . The other three were written in the most famous and populous language of all Nations at that time , to wit , the Greek Tongue . They wrote their stories in divers Countries , far distant one from another and yet agreed they all most exactly in one and the same narration ( as is to be seen ) though diversly related , yet in truth and substance all one : one sometimes supplying what another hath not , according to the discretion of one and the same spirit , wherewith they were all guided and directed , like those four Beasts in Ezek. 1.12 . Every one went streight forward , whither their spirit led them they returned not . They wrote in divers times , one after another ; and yet the latter did neither correct nor reprehend any thing in the former , as Heathen writers use to do . They published their writings when infinite were alive that knew the facts , and of them no small number , who desired by all means to impugne them . They set down in most of their narrations , the time the day , the hour , the place , the village , the house , the persons , with all other circumstances , which the mo they are in number , the more easie to be refuted , if they were not true . Neither did they write of things done in far Countries or places remote , but in the same Country where they were born , in Towns and Cities that were publikely known , in Jerusalem it self , in Bethania and Bethsaida , Vilages hard by Jerusalem , in the Suburbs and Hills about the City , in such a street , at such a gate , at such a porch of the Temple , at such a Fish-pool , publike places , familiarly known to every one , for these things were not done in a corner , as saith the Apostle . All which circumstances duly considered ( never yet impugned ) methinks ( should perswade any man of reason to become a Christian : as Agrippa in that very place acknowledgeth to Paul , saying , almost thou perswadest me to be a Christian . They published their writings in their life time . They altered not their writings afterwards as other Authors are wont in their latter editions , nor ever corrected they one jot of that which they had first set down . And ( that which never hapned in any other writings in the world besides , nor ever Monarch was able to bring to pass for credit of his Edicts ) they gave their lives for defence and justifying of that which they had written . Their manner of writing is sincere and simple , as becommeth so divine a History ; without all art or Rethorical amplifications , as Historians use . They flatter none , no not Jesus himself , whom they most adore , nor in confessing him to be their God , do they conceal his infirmities of flesh , in that he was man : as his hunger and thirst , his being weary , how he wept , his passions of fear , and the like . Nay , these Evangelists were so sincere and religious in their narrations , as they noted especially the imperfections of themselves , and of such others , as they principally respected . Matthew nameth himself Matthew the Publican . Mark ( Peters Disciple ) recordeth how S. Peter thrise denyed his Lord and Master , and so of the rest . These mens writings were published for canonical , and received for undoubted truth by all that lived in the very same age , and were privie to every particular circumstance therein contained . They were copied abroad into infinite mens hands , and so conserved with all care and reverence , as holy and divine Scripture . They were read in Churches throughout all Countries and Nations , expounded , preached , and taught by all Pastors , and Commentaries made upon them by holy Fathers from time to time . So that no doubt can be made at all either of the authority of them , as originally and immediately proceeding from the holy Ghost , or of the certainty : but that we have the very same incorrupt , as the Authors left them , for that it was impossible for any enemy to corrupt so many Copies over the world , without discovery and resistance . And thus much for the credit and authority of our Evangelists . The confession of Martyrs . NOw for the Martyrs ( or witnesses ) appointed by God for the sealing and delivery of this Doctrine of the Gospel of our Lord and Saviour Jesus Christ to all the world , they were first and principally his own Apostles and Disciples ; Now ye are witnesses of these things : who both heard his Doctrine , and saw his Miracles : as S. John testifieth , That which we have heard , which we have seen with our eyes , &c. That I say which we have seen and heard , declare we unto you . And S. Peter , For we followed no deceivable Fables when we opened unto you the power and coming of our Lord Jesus Christ , but with our eyes we saw his Majesty . This Doctrine ( I say ) of the glorious Gospel of our Lord and Saviour , whereof they were so fully perswaded , they did not only profess it with their mouths , yea even before Kings , and were not ashamed , as God saith to Paul , as thou hast testified of me in Jerusalem , so must thou bear witness also at Rome : thou must be brought before Caesar : but in witness thereof they gave up their lives , and by their deaths sealed and delivered to the world the truth of that which in their lives they professed , they have sealed that God is true : These are witnesses worthy to be believed , these are Martyrs . Next to these are all those holy Disciples of theirs , all those holy Confessors of the Primitive Church put to death with most exquisite torments , under those cruel Roman Tyrants , during those ten famous persecutions upon record , called the ten persecutions , Catexochen , in respect of the rage , fury and cruelty thereof : and all against poor harmless and innocent Christians , daylie torn in pieces , and butchered by those Wolves , as Sheep appointed for the slaughter : whereof our Saviour long before had forewarned his Disciples : Behold I send you as Lambs among Wolves &c. persecuted even to the death , for the Word of God , and for the testimony which they maintained . In which extream and most incredible sufferings of Christians , three points are worthy of great consideration . The first , what infinite multitudes of all estates , conditions , sexes , qualities and age , did suffer daylie for testimony of this truth . The second , what intolerable and unaccustomed torments , not heard of in the world before , were devised by Tyrants for afflicting this kind of people . Thirdly and lastly , What invincible courage , and unspeakable alacrity these Christians shewed in bearing out these afflictions and torments , which the enemies themselves could not attribute but to some Divine power , and supernatural assistance . The subjection of Spirits . ANother consideration followeth of his Divine power and omnipotency , declared and exercised upon the spirits infernal , which in those days spake in the Oracles , and till that time had possessed and deluded all Nations . Hear the complaint of one of them ▪ Hei mihi , cogemiscite , hei mihi , hei mihi , Oraculorum defecit me clari●as . Wo unto mes lament ye with me , wo , wo to me , for that the honour of Oracles hath now forsaken me . Which woful complaint is nothing else but a plain confession that Jesus was he of whom a Prophet said divers ages before , He shall consume all the Gods of the earth , and every man shall worship him from his place , even all the Isles of the Heathen . This confessed also the wicked spirits themselves , when at Christs appearing in Jewry they came and did their homage to him , and besought him not to afflict or torment them before the time , nor command them presently to return to hell , but rather to permit them some little time of entertainment in the Sea , or Mountains , or among herds of Swine or the like ; which confession they made openly before all men , and declared the same afterwards by their deeds . For presently upon Christ his death , and upon the preaching of his Name and Gospel throughout the World , the Oracles in all places ceased , whereof the Poets themselves bear witness : Cessant Oracula D●lphis . Whereupon Plutarch that lived within an hundred yeers after Christ , made a special Treatise to sift out the causes why the Oracles of the Gods ( as they deemed them ) were ceased in his time . And after much turning and winding many ways , at length resolved upon two principal points , or causes thereof . The first , for that in his time there was more store of wise men then before whose answers might stand insteed of Oracles : and the other , for that perhaps the Spirits accustomed to yeild Oracles were by length of time grown old and dead . Both which reasons , in the common sense of all men must needs be false , and by Plutarch himself cannot stand with probability . For first in his Books which he wrote of the Lives of Famous Men , he confesseth , that in such kind of wisdom as he most esteemed , they had not their equals among their posterity . Secondly in his Treatise of Phylosophy he passeth it for a ground , that Spirits cannot die , or wax old . And therefore of necessity there must be some other cause yeilded of the ceasing of these Oracles : which cannot be but the presence and commandment of some higher Power : according to that saying of S. John , for to this end and purpose appeared the Son of God , to wit , that he might destroy the works of the Divel . Neither did Jesus this alone in his own person , but gave also power and authority to his Disciples and Followers to do the like ; according to that their Commission in the Gospel . Then called he the twelve Disciples together , and gave them power over all Divels , &c. And not only to these twelve did he give this absolute power and authority over unclean Spirits , but to the rest likewise ; as may appear in the next chapter following upon the return of their Commission : And the seventy returned with joy , saying , Lord , even the Divels are subdued to us through thy Name . And he said unto them , I saw Sathan like lightning fall down from heaven : and so reneweth their Commission , saying , Behold I give you power to tread on Serpents and Scorpions , and over all the power of the enemy ( that is to say the Divel ) Nevertheless ( saith he ) in this rejoyce not , that the Spirits are subdued unto you , but rather rejoyce because your Names are written in Heaven . And this authority over the Spirits Infernal given by Jesus to his Disciples in the primitive Church , extended it self so far , that not only their words and commandments , but even their very presence did shut the mouths , and drive into fear the miserable Spirits , as both Lactantius and others do witness ; whence it proceeded , that in all Sacrifices , Conjurations , and other Mysteries of the Gentiles , there was brought in that phrase recorded by scoffing Lucian , exeant Christiani , Let Christians depart , for that while they were present , nothing could be well accomplished . And that professed enemy of Christianity , Porphyry , who of all other most earnestly endeavoured to impugne us Christians , and to hold up the honour of his enfeebled Idols , yet discoursing of the great plague that reigned most furiously in the City of Messi●a in Sicily , where he dwelt , yeildeth this reason , why Aesculapius the god of Physick ( much adored in that place ) was not able to help them in that extremity . It is no marvel ( saith he ) if this City so many yeers be vexed with the plague , seeing that both Aesculapius , and all other gods be now departed from it by the coming of Christians : for since that men have begun to worship this Jesus , we could never obtain any profit by our gods . Thus much confessed this Patron of Paganism concerning the maim that his gods had received by the power and coming of our Lord Jesus Christ : which albeit he spake with a malicious mind , to bring Christians in hatred yet is the confession notable , and confirmeth that story , which Plutarch in his forenamed Book doth report , That in the latter yeers of the reigne of the Emperour Tiberius , a strange voice , and exceeding horrible clamour , with hideous cries , screetches , and howlings were heard by many in the Grecian Sea complaining , That the great God Pan was now departed . And this affirmeth Plutarch ( that was a Gentile ) to have been alledged and approved before the Emperour Tiberius , who marvelled greatly thereat , and could not by all his Diviners and Soothsayers , whom he called to that consultation , gather out any reasonable meaning of this wonderful accident . But we Christians comparing the time wherein it hapned , unto the time of Christ his death and passion and finding the same fully to agree , we may more then probably perswade our selves , that by the death of their great god Pan ( which signifieth all ) was imported the utter overthrow of all wicked Spirits , and Idols upon earth ; according to that Vision of our Lord and Saviour before mentioned , I saw Sathan like lightning fall down from heaven , &c. and again in another place , Now is the judgement of this world , now shall the Prince of this world be cast out , even this great god Pan , who in another place is called the god of this world , the Prince that ruleth in the Ayr , and therefore may well be said by our Saviour to fall down from heaven , being before time worshipped in those Idols Oracles , and heathenish Prophanations , as a God in all the world and exalted ( as it were ) into the highest heavens . But behold as Dagon , that Idol of the Philistims , fell flat on his face ( and that twice ) his head and hands dismembred before the Ark of God in Ashdod ; so did Sathan this great god Pan , the god of this world , the Prince of the Ayr , &c. ( let me give the Divel his due , yea rather more then his due , as doth the holy Scripture ) so did Sathan ( I say ) immediately upon the coming of our Lord and Saviour Jesus Christ into this world , and preaching of his Gospel ( the Ark of his everlasting Covenant ) fall flat on his face to the ground , his head and hands dismembred : according to that first promise and covenant to our first parents , which was this : that he ( to wit the Messiah ) should break the Serpents head , &c. which he had done not only in his own person , by subduing Sathan with all his whole legions of Divels and Powers infernal , trampling them under his feet , but also in his members , to whom he gave like authority ; as before , he gave them power and authority over all Divels ; yea over all the power of the enemy : which argueth again the power and omnipotency of our Lord and Saviour Jesus Christ , who not only in his own person here on earth but also in his servants , disciples , and followers , was able to conquer and subdue even the Divels themselves , as they themselves acknowledge ; Jesus I acknowledge , and Paul I know , &c. And thus much of the subjection of Spirits . The punishment of Enemies . NOw resteth this his Divine Power and Omnipotency yet further to be manifested , by another consideration of his Justice and severity shewed from heaven upon divers his greatest enemies here on earth , after his departure out of this world : as we may read in Josephus of Herod the first , who persecuted Christ even in his cradle , and slew all those Infants in and about Bethlehem : and that other Herod , Tetrarch of Galilee , who put John Baptist to death , and scorned Jesus before his passion : himself scorned afterwards by the Emperour , and disgracefully sent into exile : first to Lions in France , and after that to the most desert and inhabitable places in Spain , where he with Heredias wandred up and down in extream calamity all their life time , and finally ended their days , as forlorn and abandoned of all men . In which misery also it is recorded , that the dancing daughter of Herodias , who demanded John Baptists head , being on a time to pass over a frozen River , suddenly the Ice brake , and she in her fall had her head cut off by the same Ice , without hurting the rest of her body . So likewise it is recorded in the Acts of Herod Agrippa , Who stretched forth his hand to vex certain of the Church , killed James the brother of John with the sword , and imprisoned Peter , how immediately thereupon ( as it is in that chapter ) going down to Cesarea , he was there in a solemn assembly striken from heaven with a most horrible disease , whereby his body putrified , and was eaten of worms : as also Josephus maketh mention . Pilate that gave sentence of death against our Lord and Saviour , we read that after great disgrace received in Jurie , he was sent home into Italy , and there slew himself with his own hands . And of the very Emperors themselves who lived from Tiberius ( under whom Jesus suffered ) unto Constantine the great , under whom Christian Religion took Dominion over the world ( which contained the space of some three hundred years or thereabouts ) very few or none escaped the manifest scourges of Gods dreadful justice , shewed upon them at the knitting up of their days . Whereas since the time of Constantine ( whiles Emperors have been Christians , as one hath observed ) few or no such examples can be shewed , except upon Julian the Apostata , Valens the Arrian heretick , or some other of like detestable and notorious wickedness . And thus much of particular men chastised by Jesus . But if we desire to have a full example of his justice upon a whole Nation together , let us consider what befel Jerusalem , and the people of that place , for their barbarous cruelty practised upon him in his death and Passion . And if we believe Josephus and Phylo , the Jewish Historiograpers , who lived in those times , it can hardly be expressed by the tongue or pen of man , what insufferable calamities and miseries were inflicted upon that people presently after his ascension , first of all by Pilate their Governour under Tibarius ▪ and then again by Petronius under Caligula , after that by Cumanus under Claudius , and lastly by Festus and Albious under Nero ; through whose cruelties that Nation was enforced at last to rebel , and take arms against the Roman Empire : which was the cause of their utter ruine and extirpation by Titus and Vespasian . At what time , besides the overthrow of their City burning of their Temple , and other infinite distresses ( which Josephus an eye witness , protesteth , that no speech or discourse humane can declare ) the same Author likewise recordeth eleven hundred thousand persons to have been slain , and fourscore and seventeen thousand taken alive : who were either put to death afterward in publike Tryumphs , or sold openly for Bond-slaves , into all the parts of the world : And in this universal calamity of the Jewish Nation , being the most notorious and grievous that ever hapned to any people or Nation either before or after them ( for the Romans never practised the like upon others ) it is singularly to be observed , that in the same time and place in which they put Jesus to death before ; that is , in the time of P●scha when their whole Nation was assembles at Jerusalem , from all Parts , Provinces and Countries , they received th●● their most pitiful subversion and overthrow , and that by the bands of the Roman Casar , to whom by publike cry they had appealed from Jesus not long before : We have no King but Caesar , &c. Yea further it is observed , that as they apprehended Jesus , and made the entrance to his passion upon Mount Olivet , where he used much to pray and meditate : So Titus ( as Josephus writeth ) upon the same Mount planted his first siege for their final destruction . And as they led Jesus from Caiphas to Pilate , afflicting him in their presence ; so now were they themselves led up and down from John to Simon ( two seditious Captains within the City ) and were scourged and tormented before the Tribunal seats . Again , as they had caused Jesus to be scoffed , beaten , and vilanously entreated by the Souldiers in Pilates palace : so were now their own principal Rulers ( as Josephus writeth ) most scornfully abused , beaten , and crucified , and that by the Souldiers : Which latter point of crucifying or vilanous putting to death upon the Cross , was begun to be practised by the Romans upon the Jewish Gentry , immediately after Christ his death , and not before . And now at this time of the war , Josephus affirmeth , that in some one day , five hundred of his Nation were taken , and put to this opprobrious kind of punishment : insomuch that for the great multitude , he saith , Nec locus sufficeret Crucibus , nec Cruces corporibus . This dreadful and unspeakable misery fell upon the Jews about forty yeers after Christs ascension , when they had shewed themselves most obstinate , and obdurate against his Doctrine delivered unto them , not only by himself , but also by his Disciples ; of which they had now slain S. Steven and S. James , and driven into banishment both Peter and Paul , and others that had preached unto them . This then was the providence of God for the punishment of the Jews at that time . And ever after their estate declined from worse to worse , and their miseries daylie multiplied throughout the world . Whereof he that will see a very lamentable Narration , let him but read the last book of Josephus , De Bello , Judaico , wherein it is reported , besides other things , That after the War was ended , and all the publike slaughter ceased , Titus sent threescore thousand Jews as a present to his Father to Rome there to be put to death in divers and sundry manners . Others he applyed to be spectacles for pastime to the Romans that were present with him . Whereof Josephus saith , that he saw with his own eyes two thousand and five hundred murdered and consumed in one day , by fight and combate among themselves and with wild Beasts , at the Emperours appointment . Others were assigned in Antioch , and other great Cities , to serve for Faggots , in their famous Bonfires at times of Tryumph . Others were sold to be Bondslaves . Others condemned to dig and hew stones for ever . And this was the end of that war and desolation . Quis talia fando , Myrmidonum , Dolopumve , aut duri miles Vlyssi , Temperet a Lachrymis ? After this again under Trajan the Emperour there was so infinite numbers of Jews slain and made away by Marcus Turbo in Affrica , and Lucius Quintus in the East , as was wonderful And in the eighteenth year of Adrian the Emperour one Julius Severus being sent to extinguish all the remnant of the Jewish generation , destroyed in a very short time ninety and eight Towns and Vilages within that Country , and slew five hundred and fourscore thousand of them in one day . At which time also he beat down the City of Jerusalem in such sort , as he left not one stone standing upon another of their ancient Buildings , but caused some part thereof to be re-edified , and inhabited only by Gentiles . He changed the name of the City , and called it Aelia , after the Emperors name . He drove out all the Progeny and Off-spring of the Jews forth of all those Countries , with a perpetual Law confirmed by the Emperour , That they should never return , no nor so much as look back from any high or eminent place to that Country again . And this was done to the Jewish Nation by the Roman Emperors , for accomplishing that demand which their principal Elders had made not long before to Pilate the Roman Magistrate ( after he had washed his hands before the multitude to clear himself , at least wise in outward shew , from the blood of Jesus , saying , I am innocent of the blood of this just man , look you to it : ) Then answered all the people and said , His blood be upon us , and upon our children : and so it came to pass accordingly , even in that very age . Then the which what greater argument of the Deity and Omnipotency of our Lord and Saviour , who from heaven was able in so short a time , and that in so full measure , to revenge himself upon his enemies here on earth . Yea , a whole Nation together brought to final desolation . And so much for the punishment of enemies . The fulfilling of Prophesies . THe last consideration followeth , and so an end ; which is , The fulfilling of Prophesies , all those Prophesies uttered by our Lord and Saviour , while he was here upon earth : Especially this one of the destruction and desolation of the Jewish Nation already declared , might suffice for all , which over and over while he was conversant among them , he denounced against them : and foretold should shortly be accomplished upon them , in most fearful manner , as namely at one time , after a long and vehement commination made to the Scribes and Pharisees ( in which he repeateth eight several times that dreadful threat , Wo ) he concludeth , That all the Righteous blood injuriously shed from the first Martyr Abel , and so successively , should very shortly be revenged upon that generation : Verily I say unto you , all these things shall come upon this generation : and in the next words threatneth that populous City Jerusalem , that it should be made utterly desolate . Jerusalem , Jerusalem , which killest the Prophets , and stonest them that are sent unto thee , How often would I have gathered thy children together , as the Hen gathereth her Chickens under her wings , and ye would not . Behold , your Habitation shall be left unto you desolate . And at another time , even that solemn time of his Entry and Riding into Jerusalem before his Passion , it is said in the Gospel , That when he was come neer , he beheld the City , and wept over it , saying , O if thou hadst even known at the least in this thy day , those things which belong unto thy place , but now are they hid from thine eyes ; then denounceth that fearful desolation following , That not one stone should be left upon another , but all thrown down even to the ground : Executed upon them , and made good by Titus the son of Vespatian , and finally , accomplished by Julius Severus , who in the days of Adrian ( as before is rehearsed ) utterly defaced the very ruines of that City in such sort , as he left not one stone standing upon another of all their ancient Buildings , but laid them even with the ground . Again at another time , as some spake of the Temple , how it was garnished with goodly stones , and consecrate things , he said , Are these the things you look upon ? The days will come wherein a stone shall not be left upon a stone , that shall not be thrown down And yet more particularly in the same chapter he foretelleth the signs whereby his Disciples should perceive when the time was come : When ye shall see Jerusalem besieged with Souldiers , then know ye that her desolation is at hand . This foretold Jesus of the misery that was to fall upon Jerusalem , and upon that people ( by the Romans ) when the Jews seemed to be in most security , and greatest amity with the Romans , when they could away with no other government but that : We have no King but Caesar ; He that maketh himself a King speaketh against Caesar : and consequently at that time they might seem in all humane reason to have less cause then ever to misdoubt such calamities . And yet how certain and assured fore-knowledge , and as it were most sensible feeling Jesus had of these miseries , he declared by those pitiful tears he shed upon sight and consideration of Jerusalem ( as before is mentioned ) when he wept over it ; as also by that tender speech he used to the women of that City who wept for him as he was led to be crucified , perswading them to weep rather for themselves , and for their children ( in respect of the miseries to follow ) then for him . All which Prophesies and Predictions of Jesus , with sundry other his speeches , foreshewing so particularly the imminent calamities of that Nation , and that at such time when in human reason there could be no probability thereof ; when a certain Heathen Chronicler named Phlegon ( about a hundred yeers after Christs departure ) had diligently considered , having seen the same also in his days most exactly fulfilled ( for he was servant to Adrian the Emperor , by whose command the final subversion of that Jewish Nation was brought to pass ) This Phlegon ( I say ) though a Pagan , yet upon consideration of these events , and others that he saw ( as the extream persecution of Christians foretold by Christ , and the like , he pronounced , That never any man foretold things so certainly to come , or that so precisely were accomplished , as were the predictions and prophesies of Jesus . And now albeit these predictions and prophesies concerning the punishment and reprobation of the Jews , fulfilled so evidently in the sight of all the world , might be a sufficient demonstration of his divine prescience and foreknowledge in things to come ; yet were there also many other things besides fore-shewed by him , which fel out as exactly as these did , which by no humane reason or learning could possibly be foreseen ; as for example , The foretelling of his own Death , Resurrection , and Ascension , with all their several circumstances ; the manner time , place , and all other particularities , as precisely as if they had been already accomplished : and that not only to his own Disciples , but even to the Scribes and Pharisees , who came of purpose to tempt him ; as he that shall but examine the quotations following , which for brevity sake I have but only cyphered , and ( as it were ) pointed at in figures ) may easily perceive . First to his Disciples , Matth. 16.21 . chap. 17.9.22 . chap. 20 17. chap. 26.1.11.31.45 . Joh. 13.33 . chap. 16.16 . and 13.3 . and 18.4 . and 14.2.28 . Then to the Scribes and Pharisees , Matth. 12.38 . chap. 21.38 . Luke 13.31 . John 2.18 . chap 3.12 . chap. 7.33 . chap. 8.21.28 . chap. 12.31 . Also how his Disciples should be scattered and forsake him : John 16.32 . Of Peters denyal . Matth. 26 34. And by what manner of death he should glorifie God , John 21.18 . How Judas one or his own Disciples should betray him , John 6.64.70 . chap 13.10.26 . chap. 17.12 . Matth. 26 21.49 . Of the sending of the holy Ghost ▪ John 7.38 . chap. 14.16.26 . chap. 15.26 . chap. 16.7 . Luke 24 49. Of his his Disciples Miracles which they should work in his name , Mark 16.17 . Luke 10.18 . John 14 12. The cruel persecution that should arise to the Professors of his Name in all places , Matth 10.16 . chap. 24.9 . John 16.1 . The building of his Church notwithstanding ( in despite of the Divel , and all oppositions ) upon a rock , with this sure word of promise never to fail , That the gates of hell shall not overcome it , Matth. 16.18 . And again , I am with you alwaies , even to the end of the world , Matth. 28.20 . The signs and tokens that should go before the end of the world ; as first , the false Christs , and false Prophets that should arise here and there with the Church , yea and in the Church : that abomination of desolation spoken of by Daniel the Prophet , to be set in the holy place ; Matth. 24.5 . 11.15.23 . Meaning ( and so I think would the holy Ghost have all men to understand it , when he addeth this parenthesis ; Let him that readeth consider it ) even that arch Antichrist , now sitting in that holy place , or church ( for so it was in times past whose Faith was one so famous in all the world , Rom. 1.8 . Wars , and rumors of wars , Pestilence , Famine , and Earthquakes , Matth. 24.6 . Persecution , as before ; Then shall they deliver you up to be afflicted , and shall kill you , and ye shall be hated of all Nations for my Names sake . Matth. 24.9 . So were Christians in the Primitive Church under the Roman Emperors those cruel Caesars ; and so have been of latter times also , under the Tyrannie of this arch Antichristian Caesar , that abomination of Desolation , now sitting in the self same place , drunken with the blood of the Saints , and with the blood of the Martyrs of Jesus , whose destruction sleepeth not , Come I will shew thee the damnation of the great Whore ▪ &c. Finally , the preaching of the Gospel to all Nations , Matth. 24.14 . and the uniting and gathering together both of Jew and Gentile into one Fold , under one Shepherd even that great Shepherd of our souls , that there may be one Sheepfold , and one Shepherd John 10.16 . This is one of the last signes foretold by our Saviour , and but in part remaineth to be accomplished : and what hindreth ? Even that abomination of Desolation before spoken of , which hath been a stumbling block to all Nations hitherto , both Turks and Jews , for coming to Christianity ; which the Lord in due time will remove ▪ For Babylon shall fall ( as it is in the Revelation ) It is fallen , it is fallen , Babylon that great City : In part it is fallen already , and what hindreth but that daylie and hourly we may expect the final desolation thereof ? Daylie and hourly I say , for with such celerity and violence ( when it shall please God to put in their hearts whom it may concern , to fulfil his Will , Rev. 17.17 . ) shall this sentence be executed , In one day shal her plagues come upon her , death , and sorrow , and famine ; and she shall be burnt with fire , &c. In one hour she shall be made desolate . Rejoyce over her thou heaven , and ye holy Apostles and Prophets ; for God hath given your judgement on her . And a mighty Angel took up a stone , like a great Milstone , and cast it into the Sea , saying : with such violence shall that great City Babylon be thrown down . And here I might cast up together in like manner ( making but one total sum of all ) the Prophesies of all those holy Apostles , and Disciples of our Lord and Saviour ; both as touching divers particulars whereof they prophesied in those times , fulfilled most exactly ▪ as also touching the general state of the Church successively in all ages , even to the end of the world and of the end of the world it self . First for the particulars , I will but point at them , as before . One of those holy Prophets prophesied of a general dearth to fall out in those times : which hapned accordingly under Claudius Caesar , Act. 11.27 . Also of Pauls Imprisonment , Acts 21.10 . Paul in his sayling towards Rome , foretelleth the Centurion and the rest , of the tempestuous weather to ensue , Acts 27.10 . Of their shipwrack ; but yet with safety of their lives , vers. 22. and precisely the place where they should be cast ashore ; to wit , upon a certain Island , vers. 26. In one of his Epistles he prophesieth of his own death , 2 Tim. 4.6 . So doth also Peter . 2 Pet. 1.14 . Secondly , for the future state of the Church in these last days , with the coming of Antichrist into the world , and all his damned crew , those hellish Furies : See how precisely these holy Apostles and Prophets foretel of these times , these perillous times , and how lively they set him out in his colours , with all his additions ( as well becometh such an infernal King ) the Angel of the bottomless pit , whose name in Hebrew is Abaddon , in Greek Apollyon : That Antichrist , that man of sin the son perdition , that wicked one , &c. with all other adjuncts , and circumstances so lively described , as if he had been then already come ; for even in these days ( as the Apostle speaketh did this mysterie of iniquity begin to work . See then I say , 2 Thes. 2. 1 Tim. 3. 2 Tim. 4. 2 Pet. 2. 1 Joh. 2.18 . chap. 4.1 . 2 Joh. v. 7. yea the whole Revelation is nothing else but a continued prophesie of all such things as should happen to the Church militant , even from the Apostles times to the end of the world . All which prophesies we see accomplished ▪ except before excepted , the final destruction of Babylon , and the calling of the Jews , whereof both our Saviour himself , as also Paul hath prophesied , Rom. 11. both which we daylie expect : and then ( as it is in the Revelation ) Come Lord Jesus . Of which second coming , or general doom , with the manner of it , and all other circumstances , we have also sundry prophesies both of Christ and his Apostles , which here I will joyn in one as proceeding all from one and the same Spirit ; for here all prophesies must come to a full period , nil ultra . I will only quote them as formerly , Matth. 16.27 . chap. 19.28 . chap. 20.1 . chap. 24. chap. 25. chap. 26.64 . John 5.25 . &c. 1 Cor. 85. 1 Thes. 4.14 . chap. 5.1 . Jam. 5.8 . 1 Pet. 4.7 . 2 Pet. 3. Jude v. 6. & 14 : Rev. 21. where you shall see a new heaven , and a new earth &c. New Jerusalem descending from God out of heaven , prepared as a Bride trimmed for her Husband . Thus have I brought you at length ( as after a long and tedious passage by Sea ) to see land , and as it were the Sea-mark whereunto after so many variable winds , and so often tacking to and again , we have directed our course , even from the first Prophesie made to Adam in Paradise , Gen. 3.15 . to the very last period of all Prophesies in the Revelation , shut up in the second Adam , Jesus Christ ; who is the first and the last , Alpha and Omega , the beginning and the ending ; in whom all Prophesies kiss each other , and have their consummation . These are the words ( saith he ) which I spake unto you while I was yet with you : That all must be fulfilled which are written of me in the Law of Moses , and in the Prophets , and in the Psalms , &c. Thus it is written , and thus it behoved Christ to suffer ▪ and to rise again from the dead the third day ; and that repentance and remission of sins should be preached in his Name among all Nations , beginning at Jerusalem . I say from this Jerusalem , which now lyeth desolate , I have brought you to the New Jerusalem , coming down from heaven , as a Bride adorned for her Husband : from an earthly , to a heavenly Paradise , and there I leave you . A Collection DEMONSTRATIVE , OR Sum of the former Proofs . THe Messiah must be a spiritual King to conquer the Divel , ●eath , and Sin : b●th by Scripture , as also by the Interpretation of the ancient Jews themselves , upon that place of Genesis , He shall break thine head : Therefore not a Temporal King , as the latter Jews imagine . The Messiah must be King over the Gentiles as well as the Jews , both by Scripture , as also by their own Writers : Therefore not a Temporal King , to reign ●ver the● only ; much less to subdue the Gentiles to the servitude of Jewry , as some of them imagine The Messiah must be both God and Man , the Son of God , the Word of God incarnate , The second person in Trin●ty , both by the Scriptures , as also by their own Writers : Therefore no such earthly Monarch as they expect . The Messiah at his coming ( being to be both King of Jew and Gentile ) must change the Law of Moses , to wit , the Ceremonial and Provincial proper to the Jews only , and instead thereof , give a general Law to both , absolute and p●rfect , to serve for all persons , times , and places , to endure even to the end of the world : th●refore no such Temporal Monarch● to be expe●●ed , as they look after For one and the same conclusion followeth upon all the premises , beating upon ●heir main gro●nd ( to wit a temporal or Earthly Kingdom ▪ which bei●g once shaken , the rest falleth to the ground . All Prophesies whatsoever , with every particular circumstance foretold by the Prophets of the Messiah , were both substantially and circumstantially fulfilled in the person of our blessed Saviour ; both as touching his Birth , Life , Doctrine Miracles , Death , Resurrection , Ascension ; and other effects afterwards of his Divine Power , in sending of the holy Ghost , and the miraculous encrease of his Church , &c. Therefore was he indeed the Messiah , no other to be expected . The Messiah , by Daniels Prophesie , was to appear immediately upon the establishment of the Roman Empire : for ( saith he ) In the days of these Kings , shall the God of heaven set up a Kingdom , which shall not be destroyed , Dan. 2.44 . which must needs be understood of the Kingdom of Christ , or the Messiah . And in these days was our Saviour born , even in the days of Augustus Caesar ; Therefore in him is the circumstance of time verified . The Messiah by Jacobs Prophesie was to appear immediately when the Rod or ●cepter was departed from the house of Judah . Then appeared that Star of Jacob , our Lord and Saviour ; Ergo . The Messiah by the Prophesie of Haggai ( as also by their own Thalmud ) was to come during the second Temple : Then came our Lord and Saviour , Ergo . And consequently the Jews after this time ( to wit the destruction of the second Temple ) in vain expect another . The Messiah by the true account , and calculation of Daniel's Hebdomades , or weeks of years , was to come just according to the times before mentioned : So did our Saviour ( as is aforesaid ) therefore to him doth this circumstance of time bear witness : And consequently the Jews , after these times by God himself appointed for the Messiah ( or rather one and the same time , for there is no other difference , but only in adjuncts and circumstances ) expecting yet for another ; besides their vain expectation make God himself a Lyar . The Messiah by the Scriptures was to be born of the Tribe of Judah , of the house of David , So was our Saviour : Therefore he alone the legitimate and true born Messiah by Birth-right ( as I may say ) as also by Prescription , after so long time of peaceable possession no other to be expected . The Messiah by the Scripture , as also by their own Rabbins , was to be born of a Virgin , so was our Saviour : Ergo , All other particulars foretold of the Messiah , see them fulfilled as followeth , to wit , Prophesies .   fulfilled . Mich. ● . 2 . That the place of his Birth should be Bethlehem . Luke 2.4 . Jer. 31.15 . That at his Birth all the Infants thereabouts should be slain . Mat. 2.16 . Psal. 72.10 . That Kings or great Personages should come and adore him , and offer gold , and other gifts unto him . Mat. 2.1 . Mal. 3.1 . That he should be presented in the Temple of Jerusalem , for the greater glory of that second Temple . Luk. 2.22 . Hos. 11.1 . That he should flee into Egypt , and be called thence again . Mat. 2.13 . Num. 24.17 . That a Star should appear at his Birth to notifie his coming into the world . Mat. 2.9 . Mal. 3.1 . & 4.5 . Isa. 40.3 . That John Baptist ( who came in the power and spirit of Eliah , and therefore was called Eliah . Luke 1.17 . Matth. 11.10.14 . ) should be the Messenger to go before him , and to prepare the way , and to cry in the Desert . Mat. 3.1 Isa. 42.2 . That he should begin his own Preaching with all humility , quietness , and clemency of Spirit Mat. 5.1 . Isa. 53. That he should be poor , abject , and of no reputation in this world Luk. 2.7 . Isa. 35.5 . That he should do strange Miracles , and heal all Diseases . Mat. 4.23 . Isa. 53.12 , Dan. 9.26 . That he should die and be slain for the sins of his people . Mat. 27. Psal. 55.13 . That he should be betrayed by one of his own Familiars Mat 26.47 . Zac. 11.12 . That he should be sold for thirty pieces of silver . Mat. 26.15 . Zac. 11.13 . That with those thirty pieces there should be bought afterwards a field of Potsheards Mat. 27. ● . Zac. 9.9 . That he should ride into Jerusalem upon an Ass . Mat. 27. Isa. 50.6 . That the Jews should beat and buffet his face , and defile the same with spitting . Mat. 26.67 . Isa. 53.5 . That they should whip , rend and tear his body before they put him to death . Mat. 26.27 Isa. 53.12 . That he should be put to death among Thieves and Malefactors . Luk. 23.33 . Isa. 53.7 . That he should be silent before his enemies , as a sheep before his shearer . Mat. 27.14 . Isa. 53.12 . That he should pray for his enemies and persecutors . Luk. 23.34 . Psal. 22.18 . & 69.21 . That they should give him vinegar to drink , divide his apparel , and cast lots for his upper garment . Mat. 27.34 . Psal. 22.16 . Zac. 12.10 . That the manner of his death should be crucifying , that is , nayling of his hands and his feet to the Cross . Joh. 19.18 . Zac. 12.10 . That his side should be pierced , and that they should look upon him whom they had so pierced . Joh. 19.34.37 . Exo. 12.46 . That not a Bone of him should be broken , figured in the Passover by that spotless Lamb without blemish , a type thereof ; and therefore is he called in the New Testament , The Lamb of God that taketh away the sins of the world : The Lamb slain from the beginning of the world . Joh. 19.36 . Psal. 16.9 . Hos. 6.2 . That he should rise again from death the third day . Mat. 28.1 . Psal 68.18 . & 110.1 . That he should ascend into heaven , and there sit at the right hand of his Father tryumphantly for ever . Luke 24.51 . Act. 7.55 , 56. All these particulars foretold of the Messiah , see ( I say ) and examine how exactly they were all fulfilled in our Saviour : and therewithal consider those things which fell out afterwards as effects of his Divine power ; to wit , the sending of the holy Ghost immediately after his Ascension ; with the miraculous encrease of his Church even in the midst of persecution . The severe punishment of all his enemies , especially that of the Jewish Nation . The subjection of the Divel , with all his Infernal power under his Apostles and Disciples feet , together with the ceasing of Oracles . And finally , the fulfilling of all his Prophesies ( with those likewise of his Apostles and Disciples ) most exactly . I say , all these , with the former , put together , and well considered , may settle the heart of any Christian man , against all Judaism , Paganism , yea and Atheism too , in the most undoubted Truth of his profession , to wit , the Christian Religion ; with this full and final perswasion ( wherewith I will knit up all ) That there is no other Name under heaven given to the sons of men , whereby to be saved , but the name of Jesus Christ . And therefore to Him be the honour of our Salvation ascribed , and to no other . To Him ( I say ) with the Father , and the Spirit , even that blessed Trinity , Elohim , be all Honour and glory , now and evermore , Amen , Amen . FINIS . Table of the Contents of the several matters of this Book . OF the Promises and Prophesies of old 1 Gods promise to Adam 3 Gods promise to Abraham 3 The Prophesie of Jacob 5 The Prophesie of Moses 6 The Prophesie of David 9 The Prophesie of Jeremy 15 The Prophesie of Ezekiel 15 The Prophesie of Isaiah 16 That the Messiah must be both God and man 18 That the Messiah must change the Law of Moses 26 The time of his Manifestation , with all other circumstances 33 Of his Linage or Pedegree 56 Of his Birth with the Circumstances thereof 57 Of his Preaching and Doctrine 71 Of his Life and Conversation 75 Of his Miracles 77 Of the Calling of his Apostles 80 Of his Death and Passion 86 Of his Resurrection 92 Of his Ascention 95 Of the sending of the holy Ghost , with the first plantation and wonderful Increase of the Church . 98 Of the sincerity of the Evangelists 102 Of the Confession of Martyrs 109 Of the subjection of Spirits 111 Of the Punishment of Enemies 118 Of the fulfilling of Prophesies 128 A Collection Demonstrative , or the sum of former Proofs . 142 Notes, typically marginal, from the original text Notes for div A87160e-210 Accounting from their first entrance to the day of their departure thence . Exo. 12.40 . Psal. 34.8 . Rom. 11.11 . Luk. 13.35 . Acts 7.51 . Luk. 21.24 . Rom. 10.1 . Rom. 9.4 . Psal. 24.6 . Luk. 21.28 . Mat. 24.32 . Acts 20.32 Psal. 51.18 . Psal. 53.6 . Psal. 126.1 Psa. 106.47 . Psal. 90.15 . Psa. 102.13 . Psal. 69.35 . Psal. 105.8 . Psal. 94.24 . Psal. 74.2 : & 107.6 . & 106.44 . Prov. 21 : 1 Ezra 1.1 . chap. 6.1 . chap. 6.22 . chap. 7.28 . Psa. 105.14 . Exod. 7.16 ▪ & 8.1.20 . & 9.1.13 . & 10.3 . Exo. 12.31 . & 11.3 . & 7.1 . Psa. 136.11 . Accounting the time as before . Exo. 12.41 , & 13.21 . Psa. 236.13 . Judg. 2.16 Judg. 3.7 . chap. 3 : 12. Judg. 3.30 . & 4.1 . & 4.4 . & 5.31 . & 6.1 . & 6.6 . Judg. 6.12 . & 7.5 . & 7.20 . & 8.28 . & 8.33 . & 10.6 . Judg. 10.10 & 11.1 . & 11.29 . & 12.7 . & 13.1 . & 25.15 . v●i . 20. 1 Sam. 8.5 . Notes for div A87160e-2100 Gen. 3.15 Rom. 3.2 . Rom. 9.4 . Luk. 19.42 Dut. 18.13 Ver. 18. Deut. 34.30 Deut. 18.14 Deu. 18.16 . Isa. 53.8 . Psal. 89.3 . 2 Sam. 7.13 1 King. 12 , Psal. 2.7 . Psal. 72.5 . Vers . 7. Isa. 6.5 . Luk. 19.27 Isa. 4.2 . Isa. 9.6 . Isa. 4.2 . Isa. 7.14 . Michah 5.2 Isa. 9.6 . Isa. 4.2 . Psal. 2.7 . Hos. 1.7 . Psal. 110.1 . Psal. 107.20 Iob 19.16 . Deut. 6.4 . Ier. 13.6 . Acts. 15.10 Deu. 18.15 . Isa. 2.3 . Isa. 29.28 . Isa. 42.4 . Mal. 1.10 . Ezek. 20.25 Ier. 31.31 Gen. 49.10 . Ezr. 3.12 . Psal. 24.7 Mal. 3.1 . Luk. 23.14.22 . Mat. 27. Isa. 53.5 . Ioh. 8.56 . Act. 3.21 . Chap. 8.44 . Gen. 2.17 . Gen. 3.4 . Mat. 3.7 . Luk. 19.27 Eph. 5.14 . Psal. 71.4 . Rom. 3.4 . Isa. 66.7 . Psal. 147.2 . Hag. 2.10 . Isa. 11.6 . Judg. 12.6 Mat. 8.11 . Ioh. 19. Lu 7.3.15 . Mat. 11.3 . Ioh. 10.24 . Mat. 22.16 . Joh. 10.8 . Dan. 2.44 . Isa. 11.1 . Luk. 2.4 . Isa. 7.14 . Mat. 1.18 . Mich. 5.2 . Mat. 2.5 . Psal. 132.3 . Mat. 2.1 . Psa. 72.10 . 〈◊〉 12. Numb. 24.17 . Luk. 1.28 . Chap. 2.21 . 2 Esd. 7.26 . Luk. 2. Mat. 3.16 . Jer. 31.15 . Gen. 35.19 . Mat. 2.13 . Hos. 11.1 . Isa. 19. ● . Euseb. lib. Mal. 3.1 . Chap. 4.5 . Luk. 1.13 . Ioh. 1.19 . Mat. 3.16 . Mar. ● . 10 . Luk. 3.21 . Joh. 1.31 . Deut. 6.5 . Mat. 22.37 . Isa. 42.1 . Zach. 9.9 . Porph . lib. De laud . Philo. Isa. 35.5 . Ioh. 11.17 . Mark 5.22 . Luke 7.11 . Deu. 19.15 . Mat. 9.33 . Ioh. 10.25.37 . Luk. 7.20 . Luk. 7.20 . Mat. 16.24 ▪ Cha. 16.23 . Joh. 6.60 . Ch. 7.48 . Mat. 8.20 . Plut. Apo. Prisc. regum . Mark 1.15 . Mat. 16.24 . Eccl. 107. Mat. 10.9 . Ioh. 16.33 . Mark 13.9 . Ch. 13.13 . Luk. 21.16 . Mat. 36.25 . Luk. 14.26 . Mat. 10.34 . Luk. 18.31 . Mat. 21.2 . Zach. 9.9 . Mat. 21.8 . Psal. 55.13 . & 109.4 . Mat. 26. ●● . Mat. 26.67 . Isa. 50.6 . Luk. 23.33 . Psal. 22.16 . Zach. 12.10 Psal. 69.21 . Luk. 23.32 . Isa. 53.12 Luk. 23.18 . Isa. 53.12 . Ioh. 19.36 . Exo. 12.46 . Gen. 22.1 . Num. 21.8 . Dau. 9.26 . Ioh. 11.49 . Isa. 53. Mat. 27. Luk. 23. Acts 2.37 . Zach. 12.10 Psal. 16. ● . Hos. 6.2 . Jonah 1.17 Luk. 18.31 . John 2.18 . Mat. 12.38 . Ch. 27.62 . Mat. 28.2 . Act. 1.3 . Rom. 4.4 . Rom. 1.2 . Psa. 68.18 . Psal. 110.1 . Acts 1.10 Mat. 24.14 . Luk. 24.47 Isa. 2.3 . Ioh. 14.26 . ch. 15.26 . and 16.7 . Acts 2.4 . Joel 2.28 . Psal. 118 22 Act. 4 11. John 14.25 Joh. 20.30.21.25 . Ezek. 1. Luk. 1.2 . Mat. 15.24 Acts 26.26 Mat. 21.18 . Luk. 19.41 . Mat. 14.33 . Mat. 10.3 . Mar. 14.67 . Luk. 24.48 1 Joh. 1.2 . 2 Pet. 1.16 . Luke 1.2 . Acts 23.12 . Ch. 27.24 . Mat. 10.16 . Rev. 6.9 . Zeph. 2.11 . Juv. Sat. 6. Plut. de defectu Oraculor . 1 Iohn 3.8 Luke 9.7 . Luk. 10.17 . Lact. l. 2. Div. Inst. c. 16. Porph . l. 7. cont. Christ apud Euseb. l. 5. c. 1. de prep. Evan. Joh. 12.31 . 2 Cor. 4.4 . Eph. 2.2 . 1 Sam. 5.2 . Gen. 3.15 . Acts 19.15 Jos. Ant. l. 17. c. 10. Luk. 23.12 . lib. 18. c. 9. Niceph. l. 1. cap. 10. Acts 12.1 . Jos. Ant. l. 19. c. 7. Eutr . Hist lib. 7. Evag. Schol. l. 3. hist. c. 41 Joh. 19.15 . Lib. 5. c. 28 Jos. de Bell. l. 7. c. 20 , 21. Aelius Adrianus . Mat. 27.24 Mat. 23.35 Luk. 19.41 . Luk. 21.6 . Luk. 21.20 . Joh. 19.15 vers. 12. Luk. 23.28 . Rev. 17.6 . Rev. 18.2 . chap. 18.8 . Rev. 18 . 1● . Rev. 9.11 . Rev. 22.20 . Luk. 14.44 Notes for div A87160e-13900 Gen. 3.15 . 
A93880	----	The teachings of Christ in the soule. Opened in a sermon before the Right Honble House of Peers, in Covent-garden-Church, upon the solemne day of their monthly fast, March 29. 1648. / By Peter Sterry, M.A. sometimes fellow of Emanuel Colledge in Cambridge: and now preacher of the Gospel in London. Published by order of that House. Sterry, Peter, 1613-1672. 1648 Approx. 120 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A93880 Wing S5486 Thomason E433_30 ESTC R204205 99863875 99863875 116091 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93880) Transcribed from: (Early English Books Online ; image set 116091) Images scanned from microfilm: (Thomason Tracts ; 68:E433[30]) The teachings of Christ in the soule. Opened in a sermon before the Right Honble House of Peers, in Covent-garden-Church, upon the solemne day of their monthly fast, March 29. 1648. / By Peter Sterry, M.A. sometimes fellow of Emanuel Colledge in Cambridge: and now preacher of the Gospel in London. Published by order of that House. Sterry, Peter, 1613-1672. [8], 54, [2] p. Printed for R. Dawlman, and are to be sold at the Signe of the Crowne and Bible at Dowgate, neer Canning-street, London : 1648. The first leaf bears an order to print. The last leaf is blank. Reproduction of the original in the British Library. 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Fast-day sermons -- 17th century. 2007-03 TCP Assigned for keying and markup 2007-03 Aptara Keyed and coded from ProQuest page images 2009-01 Judith Siefring Sampled and proofread 2009-01 Judith Siefring Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE TEACHINGS OF CHRIST IN THE SOULE . OPENED In a SERMON before the Right Hon ble House of PEERS , in Covent-garden-Church , upon the Solemne Day of their Monthly Fast , March 29. 1648. By PETER STERRY , M. A. Sometimes Fellow of Emanuel Colledge in Cambridge : AND Now Preacher of the Gospel in LONDON . Published by Order of that House . LONDON , Printed for R. Dawlman , and are to be sold at the Signe of the Crowne and Bible at Dowgate , neer Canning-street . 1648. Die Lunae 3 0 Aprilis , 1648. ORdered by the Lords in Parliament assembled , That M r Sterrey one of the Assembly of Divines is hereby thanked for his great paines taken in his Sermon Preached the last Fast before their Lo ps in the Covent-Garden Church ; And he is hereby desired to cause his said Sermon to be printed and published , which is to be done onely by Authority under his owne hand . IO : BROWNE , Cleric . Parliamentorum . To the Right Hon ble , the House of PEERS , Assembled in Parliament . Right Hon ble , I Have principally endeavoured in this Sermon to search , What that is , to Which we may Trust our Soules ; and What Foundation we are to Lay in our Religion . If we were once Established in this maine Point concerning the Next World , we should Enjoy our selves with much more Setledness , and Security in This World. For how quietly should we repose our Selves for this Outward , Short Life in the Body on that Power , to Which we commit the Care of our more Excellent , and Immortall Part ? What Difficulty would there be in Trusting to Him for our Preservation from Death , to whom we trust our Selves in Death , for Eternity ? Our Lord Jesus seems to this End to be Shaking Heaven , and Earth , Church , and State , all Outward Powers , and Inward Principles in Both ; that the True Foundation of Heaven , and Earth may be Discovered . Saint Paul saith , Other Foundation can no Man lay , than that which is laid , Jesus Christ , 1 Cor. 3. 11. God Hath laid no other Foundation ; neither May we , neither Can we . On This alone hath God built the World , His Church , His Glory . He hath made All Things by Jesus Christ , Coloss . 1. 16. On this alone must we build our Belief , and Obedience in Divine Things ; our Wisdome , and Power in the Things of Man. For All Power is given to Him in Heaven , and Earth , Mat. 28. 18. Whoever raiseth any Outward , or Inward Frame of Things upon any other Ground-worke , he makes a Lie , he works the Works of the Devill , whose End is to be Dissolved ; to Vanish into Ayre , or Perish in the Fire . S. Paul Divides Man into Three Parts ; Spirit , Soule , and Body , 1 Thess . 5. 23. The Body is an Outward Image made of Dust , Gen. 2. 7. God formed Man of the Dust of the Ground . The Soule is a Breath of Life Inclosed in This Image , Clothed with It , and Giving Life to It : He breathed into his Nosthrils the Breath of Life , and Man became a Living Soul. The Spirit is the Fountain of Life , which flowes forth from God , to Feed , and Maintain the Breath of Life in the Body . When the time of Death Comes , This Spirit draws back to Their Head again Those streams of Life , by Which It went forth into the Body . Then the Outward Image falls to the Ground , and moulders away . Thus doth the Dust return to the Earth , as it was ; and the Spirit returns to God that gave it , Eccles . 12. 7. Now of These Three the Higher lives In the Lower , and Above It. The Lower lives by the Higher . And the Highest of all Three , the Spirit of Man hath a Higher than That , by which It Self lives , even the Spirit of the Lord Jesus , who is the King , and Father of Spirits . Our Saviour reasons after this manner , Is not the Life More than Meat , and the Body than Rayment ? Mat. 6. 25. My Lords ! We are all well assured of This : that , Nothing can Give More , than It Hath . These Bodies of ours , which have a more Noble Image , and Life , than any other part of this Outward World , in which they are ; cannot receive Either , or continue in Either by any Inferiour , and Outward Thing ; but by a Soule , which dwells in the Body , as a Silk-worm in her Work ; which lives in the Body , as a Fire in the Flame . Food , and Rayment may be the Fuell , by which the Soule maintains the Flaming Appearance of this Bodily Image . But the Vertue goes forth from the Soule . Our Saviour again teacheth us ; that , Nothing , which comes from Without , can make the Soule Miserable , or Happy ; Clean , or Unclean . This is done by that which comes from a more Inward , and Higher Principle ; from the Spirit of Man. In like manner this Spirit it self derives Its Life from the Right , or the Left Hand of Jesus Christ ; His Love , or His Wrath. From Hence our Spirits convey Life into our Soules , and thorow them into our Bodies . Thus our Bodies live not by Bread alone , but by that Vertue , which comes forth from our Soules . Our Soules live not by their Counsels , and Courages alone ; but by every Stream of Life , that descends from our Spirits upon them . Our Spirits live not by their own Eminencies ; but by Every Word , that comes forth from the Mouth of Jesus Christ . S. Paul said , The Head of the Woman is the Man ; The Head of the Man is Christ ; The Head of Christ is God , 1 Cor. 11. 3. So the Head of the Body is the Soule ; the Head of the Soule is the Spirit ; the Head of the Spirit is Jesus Christ , as He comes forth to us in the Ministery of Angels . Therefore let us have a Covering over our Heads , a Power over our Soules , and Spirits , holding them in Subjection ; for these Angels sakes , Amongst Which , and By Which Jesus Christ the Head of our Soules , and Spirits doth now raigne over us . Our Lord Jesus calls Himself the Sun of Righteousnesse . O that men did once Know ; that there can be no Right Judgment made , no true Distinction , or Discovery of Things ; but by the Shining out of Jesus Christ in their Hearts ! Are there not Invisible Things , as well as Visible ? Have not They also Their Sun ? The Sun , the Brightest Body , is the Foundation , and Fountain of all Light , Vertue , Forme , and Being in this Globe of Bodily Substances . If the Sun be quite hid , all Shapes are lost in an Utter Darkness . The Lord Jesus among Spirits , and Spirituall Things is the onely Foundation of Truth , Life , and Power . All Truth , and True Life is lost in Doubt , Uncertainty , and a Spirituall Death , to those Spirits , in which He withdraweth Himself . Why is the Heaven of our Religion darkened with Clouds of Dispute , with so much Diversity , such Uncertainty of Opinions ; that he begins to seem the Wisest among us , who is most of all a Sceptique , that is , a Scorner , or an Atheist ? How comes our Reason to such a Losse , that She cannot Find , or Know Her self ; She can give no Cleer , or Constant Account of Her self , in any One Man , or in any One Particular Thing ? Doe not These things manifestly declare not only a Negation , but a Privation of some Great Light , which should by It's Immediate Presence rule the Day of our Religion ; and by Its Beams falling upon our Reason , as the Lesse Light , rule the Night of of Nature , and Civill Affairs ? The Watch-men watch for the Morning , so doth my Soule wait for the Rising of the Lord Jesus upon Her , and upon the whole Earth . He is the Image of the Invincible God ; the Light , that is Sowne even in This our Darkness . But He shall breake these Chains of Darkness . For it is not Possible , that He should be Holden by them . I have onely One Thing more to say , which is this ; that , There are Some things , which I could not speake before your Lo ps , though I had prepared them . These things I have now taken the Boldness to present to your Lo ps Eyes , together with those , which I had formerly offered to your Lo ps Ears . That Jesus Christ may discover Himself a Living Corner-stone in your Hearts , out of which may grow up a Building of Eternall Peace to your own Persons , and Present Peace to This Kingdome , is , My Lords , the Prayer of Your Honours most humble Servant in the Lord Jesus , PETER STERRY . A SERMON Preached at the Monthly Fast , before the Right Honourable House of Lords . MATTH . 23. 10. Neither be ye called Masters : for one is your Master , even Christ . THE CONTEXT . OUr blessed Saviour directs his discourse in this Chapter against the Scribes , and Pharisees , men of principall esteem among the Jewes for piety , and learning : for Exactnesse in the letter of the Scriptures : Eminency of skill to Interpret , and Comment upon the letter ; Austerity of Life . Thus much they arrogated to themselves , and had ascrib'd to them by the people . Precious things these are , where they are true , and no more to be undervalued , because they have their Counterfeits ; than Jesus Christ is , because there are Anti-Christs . The Lord notes Three things in these men : 1. Their Practice . 2. Their Principle . 3. Their End. 1. Their Practice . This is Two-fold . 1. Practice . Imposalls upon men . They require Vniversall Obedience . Men must Believe all , that they Say ; though Themselves Believe it not . Men must Observe their Rules ; though themselves neglect , and break them : v. 4. They bind heavy burthens , and grievous to be borne , on men's shoulders , but they themselves will not move them with one of their fingers . Thus it is for the most part : They are such , as have too little in them , who take too much upon them . 2. Practice : Industry among men , v. 15. Wo unto you Scribes , and Pharisees , Hypocrites ; for ye compasse Sea , and Land , to make one Proselyte , and when he is made , you make him two-fold more the Child of Hell , than your selves . They spare no Care , Cost , or Pains to make a Convert ; but it is to themselves ; by a Blind obedience , and Implicite Faith. While they promise to bring a man to Heaven , they make his heart like Hell ; full of bitter zeale , a violent heat , without any light at all . This was their Practice . 2. Their Principle , which is Hypocrisie . Wo unto you Scribes , and Pharisees , Hypocrites ! v. 13. They pretended to come in the Name of God , as sent forth from God : yet they had nothing of the Divine Presence resting on them , working in them , or going forth by them : but were , as other men . It is a vain thing to hope to put Life into the Dead child by the Staffe , without the Person of Elisha ; or to divide the Waters with the Mantle , without the God of Elijah . Whoever attempts to conjure down any Devill by the sound of Christ's name , without his Spirit , and Presence ; let him take heed , lest the Devil flie in his face more enraged . This is the second thing , which our Saviour notes in these men . 3. Their End. This is Two-fold : 1. Vainglory , v. 5. All their Works they doe to be seen of men . 2. Covetousnesse , v. 14. Ye devoure Widows houses , and for a pretence make long Prayers . Gold , and Glory are the baites , which the Devill layes for men . He hath escaped the hooke of the Devill , who cares not for these . He that cares not to have any Possession , or to make any Appearance in this World ; he is already in Heaven , and dwells with God. This is the Way of these men , whom the Lord reproves , and condemns . He warns his own Disciples to take heed , that they follow not their Examples . He gives them two Cautions to this purpose . The first Caution is in the Verse before my Text : And call no man your Father upon the Earth ; for one is your Father , which is in Heaven . The second Caution is my Text : Neither be ye called Masters : for ye have one Master , which is Christ . You see the Context . THE TEXT . THese words , with those foregoing them are to be opened by a two-fold Distinction : 1. Distinction , between Naturall , and Spirituall things . These Cautions concern the Latter of these ; but reach not to the First . The Heaven , even the Heavens ( the true Heaven of Spirituall things ) are the Lord's : but the Earth ( all things of Nature ) hath he given to the Children of Men , Ps . 115. 16. Naturall things are shadows of Spirituall . The Naturall man is an Image of God , and no more . An Image may raigne , as Father , and Master among shadows . But in Spirituall things , which are substantiall , God himself , who is the only substance , and truth , will be , and appear All alone . 2. Distinction . The second Distinction is a two-fold Consideration of man : one , as he is in God ; the other , as he is in himself . As man is in God , so he may be owned , and acknowledged for a Father , or Master in Spirituall things themselves . Saint Paul attributes so much to himself ; but marke , how he doth it . For though you have ten thousand Instructers in Christ , yet have you not many Fathers : for in Christ Jesus I have begotten you thorow the Gospell , 1 Cor. 4. 15. Saint Paul hedgeth in his expression on both Sides , with Christ , and the Gospell ; that the Glory might be all given to God. . In Jesus Christ I have begotten you thorow the Gospell . I , as I am , not in my self , but comprehended in one Spirit with Christ , in one Mysticall Person , which is Christ : thorow the Gospell , that is , thorow the presence , power , and appearance of Christ Jesus in me . Paul is ever carefull to speak with abundance of caution in things of this nature . Now I live , yet not I , but Christ liveth in me , Gal. 1. 20. I wrought more abundantly , then they all : Yet not I , but the Grace of God , which was with me , 1 Cor. 15. 10. So here , I have begotten you ; yet not I , but a man in Jesus Christ ; yet not I , but the Gospel , the power of Christ , which was in me . Man in this sence is but the Garment , and God is the Person , that comes cloth'd with this garment . While we call any man Master , or Father in this sence , we do , as Thomas ; who put his hand upon the fraile , the humane part of Christ , his wounds ; and cried , My Lord , and my God ; his eye being on the Divinity , while his hand was upon the Humanity . But he , that attributes any thing in Spirituall things to man in the other consideration , as he is in himselfe : he makes him a member of that man of sin , who sets himself up in the Temple of God , shewing himself : 2 Thess . 2. 4. The Text being thus opened is easily divided into two parts : a Rule ; Be not ye called Masters : the reason of the Rule : for ye have one Master , even Christ . The Doctrine . THe Words thus opened , and divided , afford us from both parts this one Doctrine : Doctr. Jesus Christ is the onely Master in Christianity . Jesus Christ is Emmanuel , God with us , Mat. 1. 23. The Creatour in union with the Creature ; The Divine nature joyned with the Humane in one Person ; God living in the nature , and forme of man : man living in the person , and power of God. This Christ is Lord of all , as the Scripture speaks , and so he is a Master . But I speak not of him now in this sence , as a Master in power , but in precepts : as a Master over servants , but Disciples . I will give you one Proofe of the Doctrine , and one Reason for it : Proofe . The Proofe is that place , Matth. 11. 27. All things are delivered to me of my Father , and no man knoweth the Son , but the Father : neither knoweth any man the Father , save the Son ; and he , to whomsoever the Son will reveal him . There is nothing worth the knowing but God alone . Let him that glorieth , glory in this , that he understandeth me , Jer. 9. 24. There is nothing capable of being Known , but God ; or by the Knowing of him first . For all other things are meer Representations of him , and relate to him . Prov. 16. 4. God hath made all things for himself : that is , to resemble him , and returne to him . No knowledge can bring into your soules substance , or satisfaction ; life , or immortality , besides this . This is Eternall life to Know thee the only true God , John 17. 3. Thou art a good Christian , if thou Knowest thy God , thy Father ; from whence thou camest ; in whose house thou dwellest ; to whom thou must returne . But no man can Know the Father , except he be taught by the Son. Reason . The Reason of the Doctrine is the Office of Christ . Our Saviour hath a three-fold Office of 1. King. 2. Priest . 3. Prophet . It belongs to him by all these Offices , to be our onely Master . 1. Christ hath the Office of a King , Psal . 2. 6. God saith , I have set my King upon my holy hill of Sion . Christ is a King of God's making , and appointing ; the King of Saints ; a King in his Church , which is the true mount Sion . Saul the first King of the Jewes , was taller by the head , than the rest of his Brethren . Jesus Christ is higher by the head , than all the Creatures ; his head is ever above all Clouds in the light of the Divine nature . The head of Christ is God , 1 Cor. 11. 3. Thus is Christ crowned King by the Godhead . And by this Title hath he the Law of all Truth , and Goodnesse in his own Breast . For he is an absolute , supream King. God calls Christ , my King ; a King in my likenesse , in my stead . Therefore Moses speaks to Jesus Christ , in a Figure , after this manner , Deut. 33. 3. All his Saints are in thine hand , ( to be trained up , and form'd by thee , O Lord Jesus ) they sate at thy feet , ( as Paul at the feet of Gamaliel ) they received the words from thy mouth . It is a Spirituall Kisse from the mouth of Jesus Christ upon the soul , that can alone set the stamp of a Truth , or a Law upon any thing there . They received the words from my mouth . Christ is our only Master by his Kingly office . 2. Christ hath the Office of a Priest , Psal . 110. 4. Thou art a Priest for ever after the Order of Melchisedech . Some Divines tell us from the 7. of the Hebrews , that this Melchisedech was the Holy Ghost , or Jesus Christ in the Spirit , appearing to Abraham in the Form of a Man. Both are much at one . But however this be ; it appears clearly from the Chapter ; that this Order of Priesthood was absolute , incommunicable , immortall . The Priesthood , and Kingdome of Christ are both peculiar to himself . For he hath a peculiar anointing to them both , Psal . 45. 7. God , thy God hath anointed thee with the oyle of gladnesse above thy Fellows . The anointing which Jesus Christ hath is the powring forth of the Divine nature upon the Humane . This makes him both Priest , and King after an eminent , and singular manner . Now it was one of the Principall works of the Priest , to teach men the Knowledge of God. So you may read Mal. 2. 7. For the Priests lips should keep Knowledge , and they should Seek the Law at his Mouth , for he is the Messenger of the Lord of Hosts . This was the duty of Priests under the Law , as the Type . But this is the dignity of Christ alone in the Gospel , as the Truth to that Type . He is the Messenger ( the Angel ) of the Lord of Hosts . This is the living Spring of Knowledge , which is ever full , and flowes forth upon those Soules , that hang on his lips ; even the Spirit of our Lord Jesus . The Office , and aptnesse of Christ to Teach ; his Communicative nature in Divine things is sweetly exprest , Cant. 5. 13. His Lips , like Lillys , dropping sweet-smelling Myrrhe . The Appearances , and Discoveries of Christ to the Soule are those Lips , with which he Kisseth the Spirits of Men. Lillys are Flower-de-luces , Flowers of Divine light . Myrrhe is an Embalming spice of sweet savour , preserving from corruption . The Lips of Christ , his layings forth of himself to the Soul are exceeding faire with the brightnesse of heavenly Truths . They drop upon the Soule in the pretiousnesse , and power of those Truths , like Myrrhe , carrying the sweet savour of Life and Immortality along with them . This is the second Office of Christ , his Priesthood , by vertue of which he is our only Master . 3. Christ hath the Office of a Prophet , Act. 3. 27. Moses truly said to the Fathers ; A Prophet shall the Lord your God raise up unto you , from among your Brethren , like unto me . Him shall you hear in all things , whatsoever he shall say unto you . The Lord Jesus is a Prophet like Moses , because he is a Man , but unlike him , because he is God , as well , as Man. He is like Moses , because Moses was the shadow of this rising Sun , which went before him . Yet he is unlike , because he is the Sun it self . The name of a Prophet ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Signifies two things in the Office : 1. To fore-tell things to come . 2. To tell forth the Hidden truths of God from the Secret of his Spirit to the Ears , or Souls of Men. A Prophet in the latter of these senses , is that Prophet , of which I now principally speak . And in this sense are Prophets spoken of , 1 Cor. 14. 29. Let the Prophets speak , two , or three , and let the rest judge . Ver. 30. If any thing be revealed to another that sitteth by , let the first hold his peace . Ver. 31. For ye may all prophesie one by one , that all may learn , and all may be comforted . A Prophet is the Oracle of God , for the delivery of Divine Discoveries to men . And in this sense God speaketh of Christ , Hebr. 1. 2. God hath spoken in these last times by his Sonne . Glorious truths laid up in God , concerning Himselfe , and the Heavenly estate of things are revealed first to Jesus Christ , and by him to us . The Lord Jesus is God-man , God and Man in Vnion . As God , he possesseth eternally all Divine Truths in Himself : then by vertue of the Vnion he drawes forth these Truths out of the Depth of the Divine nature into the Humane , as it were to the top of the water , that they may be visible there . Divine Truths can live no where , but in the Divine nature : neither can they appeare to us , but in the Humane nature . Therefore can there be a Spirituall Discovery no where , but in Jesus Christ , where he goes along with it , and carryes it on in his owne Person : Because in Him alone is the Vnion betweene both Natures . Object . But you may say , May we heare no Person in Divine things ? May no man speak to us the things of God , besides Jesus Christ ? Were there not Prophets before his Being in the flesh ? Have there not been Prophets , and Teachers in the Church , since his fleshly comming ? Ans . You shall have an Answer to this Objection from the mouth of an Angel , Rev. 19. 10. Saint John would have worshipt the Angel , which ministred to him the revelations of Jesus Christ : But he forbade it in these words , See thou doe it nor , I am thy fellow-servant , and of thy Brethren , that have the Testimony of JESUS , worship God , For the Testimony of Jesus is the Spirit of Prophesie . Prophesie is a Discovery of Divine things by a Divine light . This is that which is called a Revelation , Ephes . 1. 17. The Spirit of Wisdome , and Revelation in the Knowledge of Him , that is , Jesus Christ . And 1 Cor. 14. 30. If any thing be revealed to another , let the first hold his peace . Nothing can come to us in a Divine light , except it come in Christ , and his Appearance . For this is that which makes the Day in Divine things . Ye are Children of the Light , and of the Day . We are to take nothing for a Divine Light , a Prophesie , or a Revelation , except the Lord Jesus give his Testimony to it by his Appearance in it . Worship God , saith the Angel , I am a servant , who beare the Image of the Living God , which is the Appearance of Jesus Christ in me . I am no more than the Precious Stones were under the Law , on which a Light from Heaven shone forth , to give answers from God. I am onely the Lanthorne , that carry the Light in me , which sends forth its Beames to you . The Prophet saith , To the Law , and to the Testimony , if they speak not according to these , they have no Light in them . Esay 8. 20. This he speaketh of the Prophets . No Light , that is , no Morning . All Prophesies , or Spirituall Discoveries , before Christ appeared , were , as Morning light , which flowes from the Sun , though that be not yet seene it selfe . All since Christ are as Beames falling from his Face . S. Paul calls all Gospel-discoveries , The Glory of God in the Face of Christ , 2. Cor. 4. 6. Thus much for the Answer to this Objection , and the Reason of the Point . The Application . Use 1 FOr Humiliation . Right Honourable , Can you weep with your Saviour one houre ? You have set this Day , and many ; your Saviour hath set this Yeere , and many such Yeeres apart , to this end . Long did our Lord Jesus pipe to us with the sweet sounds of Peace , Plenty , Pleasures : But we danced not to the Musick of his Love. Now he hath long wept to us , he comes forth cloth'd with red garments , riding on the pale horse of Death in the midst of us . If we now mourne not to him , it is a Rebellion , as the sinne of Witchcraft ; it is to make merry with Devils , and exalt our selves with Lucifer . My Lords ! If a sense of your Saviour's frownes , and the sorrowes of your people have wrought your soules to a mourning temper , I humbly beg two things of you ; One , that you would mourne seriously ; the other , that you would mourne spiritually . 1. Mourne seriously . The Lord Jesus is our Master , He sets us serious Lessons of Sorrow . Let us raise our Spirits to their Watch-tower , to a wakefull temper . What doe we now see ? The Lord Jesus making three Kingdomes in a view , as three Wine-presses , Himselfe treading them ; where the Grapes are men ; the Wine , the precious blood , and the deare lives of many thousands of men . Yet his anger is not turned away , but his hand is stretched out still . Still he seemes to be gathering together under his feet the remaining Clusters , to tread them into streams of blood , till there be none left ; till the dry land of Peace , or Hope , be no more to be seene ; but a deluge of blood swallow up all . But , What doe we see ? The Lord Jesus making three Kingdomes as Bottles , filling them first with the winde of Vanity , and Pride ; then with the Wine of their owne Fury , and his Wrath ; so dashing them in pieces one against another , till they become as broken Pot-sheards . Yet his anger is not turned away ; but his hand is stretched out still . Still he seemes to be hissing fot a troupe of fiercer spirits from the darke , and fiery corners of hell below , to enter into these Pot-sheards ; that they may make a more confused , and crueller Warre , each with other . Are these things Dreames , and Fancies ? or are they seriously thus ? We reade of a Law , which God made among the Jewes , Levit. 23. 29. that if any one afflicted not himselfe on a solemne day of Humiliation , that soule should be cut off from his people . O God! let not this curse fall upon my Spirit , or upon any Spirit here present this day ; to be so far cut off from being a living member of Jesus Christ , or a naturall member of his native countrey ; as to mourne , but in shew , or slightly now ; when the Lord Jesus riseth upon us in such a Cloud of deepe , and reall Sorrowes . If any man at this time , regardlesse of that storme , which he sees in his Saviour's face , or of the sufferings of his Brethren , shall make himselfe red with Wine , and Laughter ; when Jesus Christ is red with anger , and blood ; is it not , O God , because thou hast made the heart of that man fat for a sudden Slaughter ? Let us then mourne seriously . 2. Mourne spiritually . Imitate Jesus Christ , make him your Master this way in your Griefes . We reade of him , Mar. 14. 33 , 34. He began to be heavy , and sore amazed . And he said , My soule is exceeding sorrowfull , even unto death . Alas our Brethren ! our Country ! our selves ! our Saviour ! Shall not the wrath of the one , and the sufferings of the other , make us sore amazed , and exceedingly heavy , unto death , even the death of all our fleshly delights ? It is witnessed of Christ , 1 Pet. 3. 18. He was put to death according to the flesh , and quickned in the spirit . S. Paul teacheth us , 1 Cor. 5. 5. that , after the same example , every Humiliation should be for the destruction of the flesh , and the saving of the Spirit . Who calls himselfe a Christian ? and yet can forbeare in these times to sigh forth such language as this : Lord Jesus ! thou art our Master , we will learne of thee , to die with thee . Make thou these Calamities , which our eyes see , our eares heare , our hearts feele , and feare on every side of us , to be our Crosses , set up by thy Crosse ; on thy right hand , like that of the good Thiefe . We have had power , pompe , pleasures after the flesh : But now let all these languish on these Crosses , till they bow downe the head ; and we give up the Ghost of all earthly strength and hope . Thus we will dye , and our death shall be sweet unto us , as the Spring of a better , and more blessed life . My soule ! breathe thou forth thy griefes , and feares into the bosome of thy JESUS , after this manner : My dearest Lord ! All these miseries round about me , shall be thy Crosse to me . Here will I lay me downe on this Crosse , in thine armes , who hast been crucified upon it before me . This shall be my rest in the day of trouble : For here will I lay me downe , and dye , for ever to the world , that I may rise againe in thy bosome to a new hope ; to sweeter , and surer Joyes . But , for what shall we mourne ? We reade in the Gospel of a people , that said of Christ , We will not have this man to rule over us . For this the Lord Jesus determines to go up , and slay them . Have not we refused the Lord Jesus , for a Master , to rule , and guide us ? Is it not for this , that he hath made these slaughters upon us ? Let us try our selves concerning these foure Masters , Out Humour ; Our Lusts ; Our Passions ; The Examples of men . 1. Our Humour . God complaines , Esay 52. 3. My people have sold themselves for nought . How often have we sold our selves , our soules , our Saviour for nought , for a Humour ? Let us thinke , and weepe ; that many a time the Lord Jesus hath dropt upon our soules the precious discourses of life , peace , and immortality , like the dew from the wombe of the morning , that is , from the eternall Fountaines of light , and truth : Yet we have cast it off , without consideration , meerly because our Humour lay that way , to be carelesse of these things . O stiffe-neckt spirits ! Jesus Christ hath come to us , eating , and drinking , that is , filling himselfe with immortall strength , and truths , with divine sweetnesse , and joyes ; that he might flow forth on us , and feed us with the same bread , and wine of Heaven . O hard-hearted Spirits ! He , who is the Beloved of God , the Beauty of the Godhead comes to us , neither eating nor drinking ; but weeping and dying ; testifying the greatnesse of his love by the greatnesse of his sufferings ; teaching us to hide our selves from griefes , and death in his wounds , and through them to passe into Paradise . Yet , we suffer all this to run waste , making no entrance into our eares , or hearts ; and that for a weak , empty Humour , for an inclination without reason ; because we are listlesse to such things , and have no pleasure in them . But now let us fall downe before Jesus Christ , and say , Lord ! thou art the Wisdome of the Father . None Teacheth like thee . Thy love , and wisdome have overcome me . Many Masters , many Hamours have reign'd over me , besides thee . But I bring my stiffe neck to thee with a halter upon it ; till thou please to take it off ; and put on thy yoke , which is light , and easie . I bring my hard heart to thee , and lay it broken at thy feet ; till thou gatherest it into thy breast , and make it whole there . 2. Our lusts . These are our second Masters . Psal . 12. 13. God saith of Israel , I gave them up to their owne hearts lusts . And then afterwards , O that my people would have heard my voice ! Lusts lead us away from Jesus Christ , and suffer us not to heare his voice . Let us try our selves concerning this thing . What in all the course of our life hath put us on the frequentest , or chiefest actions of our life ? Have the Spirituall appearances of Jesus Christ within us , conspiring with his Word before us , been the Oracle , with which we have consulted ? Or have our lusts prompted us , and thrust us on ? Have our eyes been upon the Eye of Christ to guide us ; or on some Wedge of gold , or the Babylonish garment of some power , office , or honour ? What is it in the great action of this Reformation , that hath put us to travaile so far about by the way of the Wildernesse , of a Warre ? to meet with so many fiery Serpents ? What is it , which now hath cast us into this feare , that we shall waste a weary life , and drop our Carkasses in this Wildernesse , before we see the Land of Rest ? Have we not loath'd Manna ; and lusted after Quails ? We have found no Savour , or Relish in the discoveries of Beauty , Sweetnesse , Rest in the Spirit , and Person of our blessed Saviour : But have been longing for the Bravery , Ease , and pleasures of the Flesh . Doe we thus requite Jesus Christ ? He hath spared no losse , trouble , or paine , to make his way to us , to make known Himself , his Father , and the Glory of Heaven to us . Yet now every motion of Ambition , Vanity , Covetousnesse , or foule Desire , hath more power to perswade with us , than the Life and Death of Jesus Christ , than all his Words , Teares , and Blood. Let our Saviour speak by his Providence , as loud as Thunder ; let him speak by his Promises with the tongue of an Angell , to our eares and affections ; let him speak by the power of his Spirit , with the voice of God to our Spirits ; we cannot heare him . But let a Lust whisper onely from out of the ground of our sensuall part ; we heare it with ease and speed . Shall we not be ashamed , and grieved for these things ? 3. Our passions . You have an admonition from the Apostle , Ephes . 4. 27. Let not the Sun goe downe upon your wrath : To that he addes , ver . 28. Neither give place to the Devill . Passions are Devils come up into our spirits , with the fire of hell burning hot upon them , and flaming from them . These are uncleane Spirits , which for the most part haunt the high places of Power , and the desolate places of Warre . When Passions are loud , God himselfe cannot be heard by the best men ; as we see in the example of Jonah . What griefe is it to thinke , that we should refuse the Prince of Peace for a Counsellour , when we take our passions in his stead ? that Jesus Christ should come with his wounds upon him , and not be able to quench the heat of our enflamed blood with his blood , that was poured out for us ? that Jesus Christ should come with all the joyes of heaven upon him , and not be able to put out the hellish fire flaming in our hearts , by these heavenly Beames ? that he should unbosome to us all his consolations , and yet not asswage some carnall griefe in us ? O how deepe a wound doth this make , if the time have been , when Jesus Christ in our soules hath been heard to say , Spare ; when our Passions have cryed , Ruine , Kill ; and have been obeyed ! It is good for us to take words to us , and pray , Lord Jesus ! thou canst make this Heathen , this Rebell , my Passion , thy Captive . Thou canst cut her nayles , and haire , thou canst take off her earthlinesse , and extremity . Doe this , and then make her thy Spouse . Let my Passion be subject to thee , beare thy Image , bring forth to thee the fruit of a true repentance , and humiliation for my Passion . O! that anger , griefe , revenge , which have been as the fire of hell upon my heart , may hereafter be as fire upon thine Altar to make my heart a Sacrifice to thee . 3. Examples of men : This is the third Master . Wee reade , that all the world wondred after the Beast , Revel . 13. 3. The Power of Man is a Beast : the Glory of Man is a Whore. Which of us hath not worshipt this Beast , and taken his mark upon us ? which of us hath not committed fornication with this Whore , and bred up children of adultery by her , while we have received opinions , or engaged in actions , as they have had the stampe of some persons , or partie , which hath been the most , the most potent , or the most excellent in our esteeme ? Are not the greatest part of all cases of Conscience in Church and Common-wealth thus ruled ? Have not the faith of Christ in respect of persons , saith S. James , c. 2. v. 1. The Apostle layes the weight of his Argument on a Contradiction cleerly implyed . That is not the faith of Christ , which we have in respect of persons , but the faith of men . If any one among us would take an impartiall account of those Principles , which his head hath taken in , or those paths , in which his feet have trod ; and would set , as sheepe at his right hand , those , which he hath had commended to him by the life of Christ bringing them forth from his Word in his Spirit , and confirmed to him by the cleere light of Christ shining in them upon his soule : and then set as Goats on his left hand , those , which have manifestly , or insensibly prevailed with him , because they have the Inscription of Man's power , or Image of Man's Glory upon them : how few would the Sheep be with the most of us in comparison of our Goats ? But hath God the Father sealed any man with the Brightnesse of his owne Glory , to be an Author of Truth to us ; as he hath done Jesus Christ ? Him hath the Father Sealed , John 6. 27. Hath any man sealed his Truth , and Faithfulnesse to us , by his blood , as Jesus Christ hath done ? was Paul crucified for you ? 1 Cor. 1. 13. Let us be ashamed of this double neglect of our Saviour , and our Soules ; of our Saviour , that we have thrust him out of His chaire in our Spirits , and set up Man in it : of our Soules , that we have made a man , who is a slight , and vanishing Shadow ; our Master , and Measure ; when we reject Him , who is the eternall Image it selfe , of all Truth . Let Heaven blush , let the Earth tremble ; if men blush , and tremble not at these things . God is come downe into our shape , our Saviour comes downe into our Spirits , to instruct us , and shew us what is good . And we will have none of our God for our Guide , but our fellow-wormes , which crawle on their bellies upon the same earth , and feed upon the same dust with our selves . The Clouds are a covering between Him and us , that we cannot learn of Him. He , who is the Image of God would shine upon us , and goe before us in his Glories , as a Pillar of cleere , and sweet Light. But He shall not rule over us . Our lusts shall leade , and our Passions drive us . We savour , and relish these things . But the light of Christ is too mysterious , high , and glorious for us ; we cannot see , or follow it with our eyes . Jesus Christ hath put himselfe out of the bosome of the Father , into the hand of men , death , devils , to make known to us the things of our peace , hope , desires , and happinesse . Yet we stop our eares without consideration , whether he speak right things , or no ; whether it be reason to refuse , or receive his words ; being carryed to it onely by an humorous carelesnesse . Have you any sense of these things ? I beleeve , I know , you have , if you have any sense of your Saviour . I have two sad words yet to speak for a double close to this Vse . 1. Close . These refusals to hearken to the Lord Jesus , have been the ruines of these Kingdomes thus far . I intreat you to reade a few words with me from the Psalmist , Psal . 81. 13 , 14 , 15. O that my people had hearkned unto me , and Israel had walked in my wayes ! I should soone have subdued their enemies : but their time should have been for ever . Saint Peter teacheth us , 2 Pet. 1. 1. that no Scripture is of private interpretation ; but hath an universall concernment for all estates , and times . I now pray , that each of us had a spirituall eye to see , a spirituall eare to heare spirituall things . Then should we see Jesus Christ hovering in his Spirit over these Islands ; we should heare him making this lamentation over them in his owne language : O that the Princes and people of these Lands had knowne me in my secret wayes of converse with the spirits of men ! O that they could have heard , and would have hearkned to what I have spoken by my appearances in the depths of their soules ! O that the Rulers and people of these Nations could have seene that path , which I have pointed out to them from heaven , by my light , invibsile indeed to fleshly eyes , but visible to the eye of Faith ! How soone would I have subdued their enemies , and enmities ? But their righteousnesse should have appeared as the Sunne : the time of their peace should have already been , and have been for ever . O that when I had spoken of the Law of my lips , and the Light from my face ; these had not been , as strange things to them ! But now they have walkt , as men , and taken to themselves the counsailes of men . For this their feares are increased , their troubles are multiplyed , as the waves of the sea . For this palenesse is upon every face , bitternesse upon every tongue , upon every heart a sad expectation of greater evills yet , of those dayes , when the Cities , that yet flourish , shall be laid waste , and a blacker , a more overflowing storme shall sweepe away all those comforts , that have been hitherto left them . Let us stand , and first looke backward on so much of this our day of visitation , as is already past , which hath been a day of blacknesse , and clouds . Then let us look forward upon the evening more terrible , and full of horrour , which is too likely to conclude this Day . Let us say , Because we have followed our owne counsailes , and not our Saviour's ; we have brought all these evils upon these Kingdomes . Let our hearts within us say this , then let them break , and dye , that Jesus Christ may revive them . This is the first Close . 2. Close . Because we have been no sooner , no more humbled ; our calamities are growne greater . Give me leave to pick some sad passages out of that thundring Chapter , Levit. 26. 21. If ye will not hearken unto me , ver . 16. I will doe this unto you , I will bring upon you terrour and consumptions . ver . 18. If ye will not for all this hearken unto me , I will punish you seven times more . ver . 19. I will break the pride of your power . ver . 20. Your strength shall be spent in vaine . ver . 21. If ye walke contrary unto me , and will not hearken unto me , I will bring seven times more plagues upon you . ver . 23. If ye will not be reformed by all these things , ver . 25. I will bring a sword upon you , ( to avenge upon you the quarrell of my Covenant : ) When you are gathered together within your Cities , I will send the pestilence among you , and you shall be delivered into the hands of your enemies . ver . 27. If ye will not for all this hearken unto me , ver . 28. Then will I walk contrary unto you in fury . ver . 29. You shall eate the flesh of your sons , and the flesh of your daughters . These are words to make the eare of Man tingle , and his heart ake . Why are all these dreadfull menacings ? For this , If ye will not hearken to me ; if ye will not be reformed by former sufferings . It were happy , if each man of us , when he comes home , would retire into his Closet ; or presently retire into himself , and say , Hath the Lord made so many breaches upon these Lands , and so few upon my heart ? Must he bring a Kingdome to absolute ruine , before he reach my heart , to break the pride of my power , wisdome , honour , and confidence ? Must I be brought to the extremity of publike evills , to the end of the Creature , before I will be brought to the end of my wits , to meet with Jesus Christ , that my eye may see my Teacher ? We have the story of a dreame , which Nebachadnezzar had , and the Interpretation which Daniel made of it , Dan. 4. Part of the Interpretation is exprest ver . 23. They shall drive thee from men , and thy dwelling shall be with the beasts of the field , and they shall wet thee with the dew of heaven , and seven times shall passe ever thee , till thou know , that the most High ruleth in the Kingdome of men . I say in our case , as Daniel said to the King , This dreame be to our enemies , and the Interpretation of it to those that hate us . Yet I very much feare , lest we be driven out of all forme of a Common-wealth , into a Wildernesse of Confusion ; that our nayles will grow longer , and sharper , like the clawes of birds of prey ; that our haire will turne into feathers of flight , and fury ; that we shall have our dwelling among beasts , not men ; that seven times more will come upon us , to wet us with the displeasure of heaven ; before we know , that the most high God , the Lord Jesus , hath wisdome , and might , that his hand disposeth of the Kingdomes of the earth , his lips alone utter knowledge , and discover truth to Man. Doe we not yet groane for the plague of our hearts , that they are so long so hard ? Doe we not cry , O the slownesse of our hearts to know the voice of our owne Shepherd , and to receive the teachings of the Lord Jesus ! Shall we now all joyne with an unutterable , and irresistable groane to aske one thing of our Saviour ? even this : That we may be ever in thy Temple , O Jesus ! Thy presence makes our soules thy Temple : That we may be still beholding thy face , and still searching out thine appearances within us , to make these the men of our Counsaile . Thus much for the first Use , which is for Humiliation . Use 2 For Information . Christ is our onely Master in Christianity . There is then no testimony , on which we can build our Religion , our Beliefe in Divine things ; save onely that Testimony of that most high Spirit , which is God , and Christ shining in our Spirits . It is one of the names of Christ , Revel . 1. 5. The faithfull Witnesse . It is his Prerogative , as to be King of Kings , so to be the Witnesse of Witnesses . Every Testimony is so far to be believed , as it hath him testifying to it , and in it , who is the faithfull Witnesse . It is onely the greatest Light , the Light of the World , the Spirit of Jesus Christ , that can enlighten , and informe us in the greatest things , which are the things of God. The whole world , especially the Christian part of it , is fill'd with violent , and voluminous Disputes , concerning this thing : What should be the Rule of our Faith , how we should distinguish the true Religion from the false . There are five Competitours for this Master-ship over our Spirits : 1. Reason . 2. The Authority of the Church . 3. Miracles . 4. The Letter of the Scriptures . 5. The Spirit . We will briefly examine all these , each apart by it selfe . 1. Master , Reason . This it selfe needs a Master . For it is corrupted , and depraved in all Man-kind . Where then shall we find right Reason ? Who shall refine , and define it ? By what light shall we discover ? by what fire sever the silver from the drosse ; Reason from the irregularities and corruptions of Reason ? Who can draw a cleane thing out of an uncleane ? saith the Scripture . And naturall Reason it selfe in its Phylosophie testifies , That nothing can bring forth it selfe out of Power , or Potentiality , into act ; out of an imperfect state into perfection . Saint Paul determines the state of Nature and Reason . Rom. 3. 12 , 13. They are all gone out of the way . The path of Reason was their way . Their throat is become an open Sepulchre . The inward parts of Man are now no more a Temple , in which Reason sits in its purity , and Power , as the Image of God , giving forth its Oracles : but a Grave , in which the dead , and rotten carkase only of Reason lies , without any true light , or life . But Reason at first , in its height , was not , could not be a suitable , a sure Judge in Spirituall things . 1. Reason at best is no suitable Judge in spirituall things . There must be a proportion betweene the faculty and the Object to unite them . Reason is but a humane light : Spirituall things are Divine . Reason is a naturall Power : Spirituall objects are Supernaturall ; of another rank , and kind . Spirituall things are spiritually discerned , 1 Cor. 2. 14. Can Sense , which is the light of Beasts , trace the workings , and flights of Reason in her Contemplations ; or discerne the things of men ? Can we see a soule , or an Angel by the light of a Candle ? Divine things must have a Divine light to discover them , a Divine power , and principle to comprehend them . 2. Reason at first was no sure Judge . It never was infallible . It was deceived . It may then be so alwayes . If it were againe perfect , it might againe be deceived . Man being in honour continueth not , but becomes like the beast that perisheth . Psal . 49. 12. The rectitude of Reason , was the Image of God , the Crowne , and Glory of Man. By this he grew up streight in the midst of the Creatures ; uniting them , heightning them all by a Harmony into the same Image . So he subdued them to himselfe , himselfe with them ascended into , and rested in the Divine Image . Thus Man was the true Orpheus with his Divine Hymnes in the midst of Beasts , Trees , and Stones dancing to his Musick . But vaine Man continues not in this Honour . Reason proves a degenerating thing . It is quickly tempted , easily overcome ; so it sinks downward first into a brutish , then a devilish state . Reason was the glittering , and circling Serpent in Paradise , more subtle then all the beasts of the field , or , subtle above all the beasts of the field , Gen. 3. 1. Yet this Serpent was the first seate , and instrument of that deceit , by which the Devill ruined our first Parents . But , if Reason were undeceived , uncorrupt , and should remaine so ; yet could it give us no assurance . For it is a derived , subordinate Principle . Reason may indeed be considered in a two-fold state : 1. State ; As Reason is supreame in God. So it is no other then Jesus Christ . For He is the Image , the Harmony , the Light , the Truth , the Wisdome , the Word , the Reason of God. John 1. 1. In the beginning was the Word , and the Word was with God , and the Word was God. Instead of Word you may reade Reason , as properly , according to the Greeke : for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reason ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Speech . Christ is that Reason , in which all things are knit together , and appeare to God ; that Reason , by , and for which God made all things . Reason in this sense is the Spirit . For Christ , and the Spirit are One ; not two Masters , but One. 2. State : as Reason is subordinate in Man. Thus it is a distinct Master , and Light from the Spirit . In this sense we have hitherto spoken of it , and doe so still . Vpon this ground we say , that Reason in Man , if it were pure , and could abide so , could have no full assurance in it selfe , could give us none ; because it is a derived , subordinate Light. It is subject to another , and depends upon another above it . So it cannot have any Certainty , or perfect Cleernesse , but in that other Light. Neither can it establish us in any Certainty , but as it holds forth that other Light in it selfe . That was the true Light , which lightneth every man that commeth into the world , saith Saint John of Jesus Christ : John 1. 9. Reason hath so much of a true light , as it hath of Jesus Christ in it . Reason in Man is an inferiour Light , and therefore imperfect . If we receive the Testimony of Man , the Testimony of God is greater , 1 Joh. 5. 9. As God is above Man , so is the Prinple of Light , by which God sees , which is His Sonne , and Spirit , above that Principle of Light , by which Man judgeth all things , which is his Reason . For this is the Testimony of Man his Reason ; this is the Testimony of God His Spirit . So far then , as the Light of Man falls short of the Light of God ; it must of necessity fall short of perfection ; have a negative , though not a privative want : be mixt with darknesse , uncertainty , doubt , feare . Though these in innocency were tempered with their contraries , reduced to a harmony ; and so had not deformity , or torment : yet even then the morning of light , and the evening of darknesse made the day of man's knowledge . God is light , and in him is there no darknesse , 1 John 1. 5. Reason at first , at best is but a Twi-light . This is Reason in Man , an inferiour , imperfect , dependent Principle ; unsuitable at best to Divine things ; unsure at first , apt to be deceived ; deceived ; now depraved in all men . This is that , which at first betrayed us , and cast us out of Paradise : shall we trust it now , when it is corrupt ? can it now bring us into Paradise againe ? We have examined the first Master , and found him unfit for the Schoole of Christ . Let us now try the second . 2. Master . The Authority of the Church . What doe you take a Church to be ? A Combination of men ? If you cannot trust your owne Reason , or that of another man ; because Reason hath a worme at its root , is adulterate in its Principle : O then doe not trust your foules , your immortality to a Councel of all mankind , if it were met together in one . For all men are acted by the same Principle of Reason . In vaine you worship me , teaching for Doctrines the Traditions of men ; saith Jesus Christ . Obj. But you will say , A Church is a Communion of Spirituall men in the Spirit of Jesus Christ . It is the Vnity of the Spirit , that binds men up into a Church . Keepe the unity of the Spirit in the band of peace . Ephes . 4. 3. It is the presence and power of Christ , who is the Image , and glory of God , that gives to any the Authority of a Church . I am with you to the end of the world , saith our Saviour , Mat. 1. 1. Paul saith , 1 Cor. 5. 4. In the name of our Lord Jesus , when ye are gathered together , and my Spirit , with the power of our Lord Jesus . Thus he describes a Church-meeting by the Name , which is the Discovery , and the Power of Christ upon them . Answ . If it be the Unity of the Spirit , and the Presence of Christ that make a Church ; then is it the Appearance of Christ , and his Spirit through any sort of men , that must discover the true Church to me , and distinguish them from every false , and pretended one . I will know , saith Saint Paul , not the speech , but the power of such , 1 Cor. 4. 19. For the Kingdome of God ( that is , the Church ) is not in word , but in power , ( that is , in the power of Christ working with them , ) ver . 20. The woman is the Glory of the man , saith Saint Paul. Christ is my Master . The Church shall be my Mistris , so far , as she is the Spouse of Christ , his Image , his Glory . I then submit my selfe to the authority of the Church , when I submit my selfe to the Appearances of Christ , and the manifestations of his Spirit in any society of men . See how S. Paul , as an Apostle , in whom the authority of the whole Church lay , commends , and justifies himself . 2 Cor. 3. 1. Need we Epistles of Commendations to you , or from you ? ver . 2. Ye are our Epistles written in our hearts . ver . 3. Ye are manifestly declared the Epistle of Christ , ministred by us , written not with Inke , but with the Spirit of the living God , not on tables of stone , but on hearts of flesh . These are the Commendatory Letters , which a true Apostle , the true Church carry about with them : these are the Commission , by vertue of which they challenge their authority : The Epistle , that is the Gospell , that is the Discovery of Christ shining thorow them into the hearts of men by the Spirit . These are the onely life , power , authority , discovery of the true Church ; the Manifestation of Christ ; and the Ministery of the Spirit to the hearts of men . We reade Gal. 4. 25 , 26. of two Hierusalems , one above , the other below , that now is , subject to temporary appearances in this world : or , that now is , whose time is now , whose being , and glory is of this world . These are the Two Churches ; one in the outward forme ; the other in the Spirit . To be subject to the Hierusalem below , to the Church in the outward forme for the outward forme's sake , is a bondage . For that Church is in bondage with her children . This Church is but our Mother-in-law . The Hierusalem which is above , the Church in the unity of the Spirit is the true Mother of us all . That Church is our right Mistresse , which is our true Mother . This is the Mount Sion , that cannot be toucht , that is not obvious to sense , or subject to a carnall discerning . Here is the great Congregation of the first-borne , the meeting of all good Spirits in this one Spirit : Heb. 12. 18 , 22 , 23. To be subject to the authority of this Church , is to be truly free . For this Church is seene onely in the Spirit , and in that Spirit justifies her selfe . This Spirit is the seale of the living God upon her . Thus the Authority of the Church is none , or t is that of Christ , and his Spirit in her . 3. Master : Miracles . Divines distinguish between Mirandum , and Miraculum , a thing to be admired , and a Miracle . That is to be admired , which is unusuall , or unknowne ; which proceeds from some unwonted , or undiscovered cause in nature . That onely is a Miracle , which is above Nature , which transcends the course , and power of Nature ; which hath the Divine Nature putting forth it selfe in the vigour of its abstracted Being . You have Miracles described , Mark 16. 20. They went forth , and preached , the Lord working with them , and confirming the Word by signes following . That onely is a Miracle or a signe from heaven for confirmation of the truth , which hath the Lord Jesus working , and appearing in it joyntly with some creature . There is no way of confirming the Appearances of Christ , but onely by the multiplying of those Appearances . How then shall I know , which is a Miracle ? I must have a Spirit large , as the sand of the Sea , that can put a Girdle about the whole Compasse of Nature , in her widest extent . I must fathom her in the utmost of her Power , before I can say of any thing , This is supernaturall , this is a Miracle . Or else , he that saith , He sees a Miracle , must say , he sees God as he is above all creatures , comming downe in his owne likenesse , into some particular Creature , and making a change of it , by that Discovery of himselfe in it . The waters saw thee , O God , and were driven backward , saith the Psalmist of the Miracles wrought in the passage of the Children of Israel out of Aegypt . No man can discerne a Miracle , 'till he discover God , which can never be done , but by the Eye of God in the Soul of man. Jesus Christ is the Head-miracle . For in him first the Face of God is seen in union with the Creature , as in a glasse . Each Miracle is the same Appearance over again in severall shapes , as the same Soul , which shines out in the Head , shewing it self in the various Members , and parts of the body . Therefore is the Working of Miracles , a Gift of the Spirit : and the working of a Miracle is by the faith of Christ , 1 Cor. 12. 9 , 10. Mat. 17. 20. But let us passe from Miracles to the Letter of the Scriptures . 4. Master : Letter of the Scriptures . Nothing is to be said of these , but reverendly . They are to be set below the Spirit alone . It is in comparison with this Spirit , that themselves undervalue themselves , and testifie of themselves these things . 1. The Scriptures in the Letter are Dead . But now we are delivered from the Law , that being dead , wherein we were held , that we might serve him , in the newness of the Spirit , and not in the oldness of the Letter , Rom. 7. 6. The Law , and the Letter are every where made of equall dignity , power , and extent . Both , as they are alone , are old , and dead . The Scriptures thus taken signifie nothing , except you bring some living Power , or Principle to them , to quicken them . Lay them before a dead man , and they are , as dead , as he . 2. The Scriptures in the Letter are Killing . 2 Cor. 3. 6. The Letter Killeth , but the Spirit quickneth . The Letter of the Scripture Kils two waies , by confounding , and condemning us . It hath so much darknesse upon it , so much difficulty in it ; it is subject to so many disputes , to such variety of interpretations : that it troubles , and distracts our Vnderstanding , making it able to see nothing , to settle no where . This indeed is the proper end , and best effect of the Letter , to put out quite all our Light , that we may wait for a higher Light from Heaven , which may restore the Letter without us , and Reason within us , as by a Regeneration . Saint Paul saith , I by the Law am dead to the Law : Galat. 2. 19. Happy is he , who can say in like manner , I by the Letter am blind , and dead to the Letter , that the Spirit may shine thorow the Letter upon me , and fulfill the law of the Letter in mee . 3. The Letter of the Scripture is an Outward thing . Rom. 2. 1. Saint Paul teacheth us , that he is not a Jew , who is one outwardly , in the Letter : but he that is one inwardly , in the Spirit . The Letter , and the Spirit are opposed , as inward , and outward . The Spirit is called a Sword , Ephes . 6. 17. The Scriptures are the Scabbard , in which that Sword is laid up , and out of which it is drawn . The Spirit in the same place is called the Word of God. This is the inward Word , the Scriptures are the outward . The Spirit is a Person : the Scriptures are a Garment fitted to that Person , and receiving their warmth from him , before they can give any to us . Yet every Principle , and Power of falshood , as well , as truth can cloth it self with this Garment . He is not a Jew , that is one outwardly in the Letter . Each Principle , and Spirit makes the Scriptures appear to it selfe in its owne Likenesse . Spirituall wickednesses can set themselves up in the highest places of Scripture . 4. The Scriptures in the Letter are but a Shadow . The Law having a Shadow of good things to come , but not the very Image it self , Hebr. 10. 1. I have already said , that the Law , and the Letter are much one thing . The Person of Jesus Christ in the Spirit is the Image it self of all good things . The Scriptures are the Shadow , which this Image casts from it self in the Light of the Spirit . All creatures are Shadows of those good things , which are in God , and Christ . The Scriptures are the largest , the exactest , the nearest , the best Shadow ; and such a one , as is rightly seen only in the Eternall light of Christ . It vanishes into a confused spot , when he withdraws ; and is clear again , when he appears . Saint Paul puts Timothy in mind of studying the Scriptures ; but then lest he should mistake them , he gives him this Vniversall Caution , 2 Tim. 3. 19. Knowing that every Scripture is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given by inspiration of God. Vnhappy is he , that trusts himself to any thing , as Scripture , any further , than it carries a Divine inspiration , the breathings of God , or his Spirit along with it . That is Scripture , which is the Word of God : and that the Word , which is in union with the immortall Word . This Word hath the words of everlasting life , John 6. 68. I will conclude this particular head of the Scriptures , with an Answer to an Objection , which the Papists make against us . So shall we fall upon the last Master , the Spirit . Object . They say , we run in a Circle , while we make not the Church the ground of our belief . For we pretend to Know all things by the Scriptures . But , how the Scriptures ? by the Spirit . And , how the Spirit ? by the Scriptures . Thus we run round . Answ . But if a man say , he converseth with my body by my soule , and with my soule by my body : doth he run in a circle , or speak vainly ? No : for both are true in a distinct , and proper sense . The Body is the appropriate , and immediate Instrument of the Soule : the Soule is the Breath that fills that Instrument , and gives it a distinct sound . The Spirit quickneth . As the Humane nature to the Divinity of Christ : so the Scriptures are a kind of Incarnation , or as a Body to the Holy Ghost , which alone is their proper Soule . The Scriptures are the materiall object of our Faith ; the Spirit the formall ; both the ultimate , the last object in their kind . The Truths , which I am to believe , lie in Scripture , as Colours in the wall , or in a Picture . The Spirit is , as the Light. I see the coloured wall by the Light , for that enlightens it , actuates its shape , and colours , brings them , unites them to my eye ▪ enlightning , and actuating that also . I see the Light by the Wall , for it reflects , and directs it self from that to my eye . So the Spirit , and the Scriptures , as Light , and Colours on a Picture are mutually seen in , and by one another ; without any Maze , or endlesse Circle . Thy Word is a Light to my feet , and a Lanthorn to my paths , saith David , Psal . 119. The Eternall Word in the Written Word is the Light in the Lanthorne . The Scriptures are my Spectacles , though the Spirit of Christ be my Light , or my Eye ; and his Person , the Word which I read . My God! Let me not want thee in the Humanity , while I am a Creature . Blessed Spirit ! let me enjoy thee in the Scriptures , while I am in the flesh . 5. Master , the Spirit . This is the Christ , the true Master , 1 Tim. 3. 13. Great is the mystery of godlinesse , God manifested in the Flesh , justified in the Spirit . The Spirit is God , and Christ in their Divine appearance , as they are invisible to carnall eyes , pure , simple , perfect in one . All Flesh is a Manifestation of God ; and each Manifestation , which is not the Substance it self , is but Flesh . The Spirit , that is , the Spirituall appearance of God in Christ , tries , and justifies , or condemns all Appearances of Truth or Falshood . This is the onely Judge , at whose Bar every Manifestation of God in the flesh receives its Justification ; even the Spirit . The Lord Jesus is that Spirit , 2 Cor. 3. 17. 1 John 5. 6. The Spirit is Truth , that is , the Highest Truth . Reason saith , There must be One , there can be only One first , and last Truth , from which all Truths primitively derive themselves ; into which they all ultimately resolve themselves for certainty , and evidence . Reason saith , This Truth can be no other than the Highest of all , the only true God , as he is , in his own Spirit , and Spirituall appearance . Thus the Spirit , which is above Reason , and can reveal it self at pleasure without Reason , is witnest to by Reason . This Spirit is the most high God. This God is our Jesus , as he stoops into our Natures , as he puts forth himself in our Persons to become the Fountaine , the Glasse of truth , love , life , joy within us . This is He , who calls to our fluttering , wandring Spirits , and points them to himself , and saith , Here shall be your Rest , build your nests on this Rock . His Name is , I am that I am . I am Certainty . I am Truth . All other things are so far certain , and true ; as they have a Certainty , and Truth in him ; being comprehended in his Appearance ; or carrying forth his Appearance in themselves . Come then all , that hunger and thirst after Truth ; sit downe at the feet of this Master , as Mary did . There are many Objections made against these inward Teachings of Christ by the Evidence of the Spirit . 1. Object . How shall I know this Spirit ? Answ . If you ask me , how you shall see other things : I answer ; by the Light. But if you ask me , how you shall see the Light : I have nothing to say , but the same thing again ; by the Light. That which makes manifest is Light. The Light comprehends the object in it self , flowes with it into my eye , unites it self to my eye , informs it immediately with it self , and with all shapes , and colours in it self . Thus if you ask me , how you shall know Divine things : I answer ; by the Spirit . But you reply ; how shall I know the Spirit ? Still I answer ; by the Spirit . 'T is the rule of School-Divines , when you come to objectum , quo ; sistendum est : when you come to the first Principle of seeing , or knowing ; you must stop there . For that discerns , and judges all ; but is discern'd , and judg'd only by it self . Saint Paul joynes them two : a Spirit of Revelation : and the opening the eyes of our understanding , Ephes . 1. 17 , 18. 2. Object . But how can this be , seeing my Soule knows not this Spirit , hath no sense of it , no suitablenesse to it ? Answ . Saint John satisfies you in this doubt , 1 Joh. 5. 20. The Son of God is come , and hath given us an understanding , that we may know him , that is true . Looke upward to the Mountaine of the Godhead , from whence Salvation comes . Jesus Christ will come by his Spirit into your Spirits ; he will come as an uniting , quickning , informing , transforming Spirit into your soules . He will give you an Understanding to Know him , a Will to Love him , a Power to Abide in him . Jesus Christ comes to a man , as Life from the dead ; as Eternall life spreading it self through the Soule . 3. Object . How shall I judge of this Spirit in another man ? Answ . Saint Paul replies , Rom. 14. 14. Who art thou , that judgest another man's servant ? that is , a man in his relation to God. He hath a Master of his owne , to whom he stands , or falls . Doe , as the Father hath done , leave all judgment to the Son , to his manner , and measure of appearing in thee . So judge not , that ye be not judged . Judge not the Spirit by carnall Principles , lest you be judged as evil doers , and busie-bodies , by the Spirit . 4. Object . Men may deceive themselves , and abuse the world under this pretence , saying ; I have the Spirit . Answ . What hath this Objection peculiar in the case of the Spirit ? The Jewes cry up The Temple of the Lord , to cry down the Lord of the Temple . May not men pretend falsly to Reason , Miracles , as well , as the Spirit ? May there not be Apocryphall Scriptures , as well , as Apocryphall Spirits ? false Churches , false Christs , and false Gods ? What strange thing is there in this ? Hath not Saint Paul determin'd the state , and manner of men universally in the world , so far , as they are not in Christ ? Deceiving , and deceived , 2 Tim. 3. 13. We read of the Law of the Spirit of life . The Spirit is no further my Law , then it is my Life . The Spirit in another man , is but the Letter to me , which is old , and dead , till it be justified , and quickened by the Spirit in my own breast . If I then be deceived , I deceive my own soul . 5. Object . But how ill is the Consequence of Impostures in this kind ? what confusions doe they beget ? Answ . The best things counterfeited are most dangerous ; as the Idol-gods for many years drowned almost the whole world in Temporary deceits , and desolations ; in eternall flames : yet is this no disparagement to , no argument against the Divine Nature . The Counterfeiting of Mony brings confusion upon a Common-wealth : yet men cannot traffique without Money . 'T is true , the aping of the Spirit , the setting up of mockspirits is a darknesse , a snare , a storm upon the spirits of men in civill , and religious affairs : yet can we have no commerce with Spirituall things without the Spirit . Ephes . 2. 18. We have accesse to God in one Spirit . There is no Communion with God , but in the Unity of the Spirit . These three the Father , the Spirit , the Soule , are made One in every act of Spirituall life , or enjoyment . Hear then the voice of Jesus Christ calling you by his Spirit : Come to me , and I will give you Light , Certainty , Rest . Man lives not by bread alone , but by every word , that commeth out of the mouth of God , Mat. 4. 4. This is the bread of Heaven , that alone feeds , and satisfies the understanding ; this Eternall Word , that comes forth from the Father ; and every word , as it comes forth from this Word , every Appearance , as it springs up in this Appearance . Oh! that He would Kisse our Souls with the Kisses of His mouth ; and so seal Truth upon our Vnderstandings ! The Philosopher describes Truth to be that which sistit intellectum , stayes the Vnderstanding . If you lay your Souls to rest upon any Opinion , or Principle ; besides the sweet Breathings of this Master : your Souls will sink thorow them . So let them sink thorow every Creature , till they fall below all , into the Spirit of Jesus Christ . This Spirit is the golden Girdle of Truth , which will bind you fast , and hold you in on every side . This Spirit , is the bed , which God makes , on which you may safely repose your selves . Here an eternall Certainty shall be under you , to sustain you : an Infinite Cleernesse round about you , as Curtains of Light , shining upon you , and shewing you all things in their lustre . Use 3 For Exhortation . It is often said , that great Persons are much flatter'd : They seldome know truth , because they see with the eyes , and hear with the ears of others . Right Hon ble , I humbly commend to you a Master , who is Truth it self . I beseech you to hear with his ears , to see with his eyes ; to make his Person your book , in which you shall read the stories of God , and Eternity ; to make his face your glasse , in which you shall see , how glorious you are in him , how to make your selves gracious for him . If you are willing to be his Disciples , I will point out to you some of those Lessons , which he teacheth . There are two Lessons , which are most principall , and most difficult . They are hardest to be understood , or believed . But when these are learned , they make all the rest easie . They are these two : 1. The Lovelinesse . 2. The Love of Jesus Christ . 1. Lesson : The Lovelinesse of Jesus Christ . I do not now wish , that I had the skill of a powerfull Oratour , to write the Lovelinesse of my Saviour upon your fancies , with well-chosen words . But I pray , that He , the Lord Jesus himself would write with the Spirit of the living God upon your hearts somthing , any thing , one Iota , one tittle of his own Lovelinesse : then I am sure , you would go from this place , as the Eunuch did from Philip ; rejoycing , and praising God. The Lord said , Psal . 27. 8. Seek ye my face . Divines well interpret this of Christ . The Face is the beauty , and majesty of man. Jesus Christ is the naked face of the Godhead . He is called , a Branch , or a Flower , Zach. 3. 8. Jesus Christ is the Godhead branch'd forth into its diversities of glories : the Flower of the Divine nature ful-blown . John 1. 1. The word was with God : Prov. 8. I , saith Wisdome , was , as one bred up with him , that is , God , I was his delight . Our Saviour's Person is the Word , in which all things are exprest : the Wisdome , in which all things have their form , and fulnesse . God is a Spirit of an infinite capacity ; yet he entertains himself eternally with the musick of this Word , and the beauties of this Wisdome . God pleaseth himself to the heighth with the lovelinesse , in the Person of Christ , and satisfies himself to the full , with the Varieties in that lovelinesse . Do you not now begin to perceive something extraordinary in the Person of the Lord ? Could you not exchange the whole world for a Sight , a tast of him ? When the Sop , and the Devill were entred into Judas , Jesus Christ saith , Now is the Son of man glorified , and the Father is glorified in him , John 13. 31. Jesus Christ descends into the darkest shape , the lowest state of things among the Creatures . Yet by His presence He puts a glory upon it , he makes it fit for the Father to glorifie himself with it ; because he finds himself , and his own Heaven in it . 1 Cor. 6. 11. We read of abusers of themselves with mankind , Idolaters , Extortioners , &c. Such , saith the Apostle , were some of ye . But ye are wash'd , but ye are cleansed , in the Holy Ghost , and the name of the Lord Jesus . You that have the most foule and loathsome souls , heare this : The name of Jesus Christ , is the Image of his beauties . Doe but cast your selves into the embraces of these beauties : ( You are alwaies embraced by them . ) Let but this Person spread his armes about you : you shall immediately be changed , and cleansed ; you shall shine forth fairer than any Creature by His comelinesse ; you shall be made a sit Spouse for God. Doe you not feel the eyes of your understandings to open , and take in a Glory ? Doe you not now learn , that it is more honourable , and more pleasant to be in a Prison , on a Dunghill , on a Sick-bed , in a Grave with Jesus Christ ; than to be in a Palace without him ? Were it not a happinesse to be dead , that we might be for ever with him ? My Lords ! I beseech you to receive a short sentence from the mouth of a Worme , and lay it up in your hearts . When the houre comes , in which all your comforts shall forsake you , it will be of inestimable Vertue , and value to you . It is this : The Person of Christ satisfies the Father ; beautifies the blackest Soule ; glorifies the basest , and bitterest condition . This is the first Lesson , the Lovelinesse of Jesus Christ . 2. Lesson : The Love of the Lord Jesus . We read of Christ's sending his Spirit , to convince the world of Sin , Righteousnesse , and Iudgment , John 16. If the Lord would have you learn his Love , he must send his Spirit into your hearts , to convince you of Sin , that you may know , how much he bears with you ; of Wrath , that you may know , how much he bears for you ; of Righteousnesse , that you may know , how much he bestows on you . He must send his Spirit into your Hearts to stretch them all waies , to the utmost heighth , depth , breadth , and length ; that they may take in His Love. And yet then they will not take in the thousandth part . Saint Paul praies for the Saints ; that they may know , the heighth , depth , breadth , and length : and all this , but as a preparation ; that they may know the Love of Christ ; and yet then , he saith of it , it passeth Knowledge , Ephes . 3. 18 , 19. I will give you severall places of Scripture , to be as Hints to you of the Love of Christ , and His Teachings of it in the Soule : Revel . 1. 5. Who , that is , Jesus Christ , hath loved us , and wash'd us in his bloud . Acts 9. 4. Jesus Christ complains from Heaven , Saul , Saul , why persecutest thou me ? John 17. 1. Our blessed Saviour praies to his Father for his Disciples , that , that Love , wherewith thou lovest me , may be in them , and I in them . Come you , that yet wallow in your Lusts , and think nothing so sweet , as they are to you : Come you , that Welter in despair , as in your bloud ; and think , nothing can be sweet to you : Learn the love of the Lord Jesus , as He teacheth it . When thou hast polluted thy self with the greatest Vncleannesse ; then feel the drops of thy Saviours bloud trickling apace from his Wounds down upon thy Bosome , to Wash off that Staine : then heare the Voice of thy Saviour sweetly speaking forth these words in thy Spirit , Thus I die for thee ; yet thus thou Killest me , all the day long . Will not these words break your hearts , and kill your Lusts ? When you are at the lowest ebbe of grace , or comfort ; when your feet stick in the myre of clay : then look upward , see Jesus Christ in Heaven , heare him in the midst of all his joyes , speaking to his Father concerning thee , after this manner , O my father , why doest thou still persecute me with thy displeasure ? My joy is not full , while this man's sins , and sorrows are upon him . I suffer shame , fear , want , woe in him . Here shew , that love , which thou bearest to me , on this poor soule . When you seem to your self most neglected of God , and man , most afflicted from both : then look inward , see Jesus Christ in your own Spirits ; hear him thus comforting thee , Yet have I my Heaven here in thee : Yet hast thou thy Heaven , thy Righteousnes , thy Joy , thy Jesus hidden in the midst of thee , ready to be made manifest upon thee in their own Season . Doe not your Souls pant within you after this Jesus , now , that you hear so much of his Love ? Now let each one say , Depart from me , ye fruitless Delights , ye causlesse Despairs . For now I know that the love of the Lord Jesus towards me excells all things , that ever were . His loving kindnesse is sweeter than life it self . Skin for skin , and all , that a man hath , will he give for his life ; said the Devill . But skin , lusts , life and all will he give for this love , that hath once had any tast of it . All my contents are in this and in thee , ô Jesus ! These are the two principall , and most difficult Lessons in the school of Christ . There are many other besides these , of which I will cull out six : 1. Loath the World , and live in Heaven . Christ teacheth us to seek a City , not of this Creation , whose Builder , Building , and chief Inhabitant is God. He teacheth us to find this new Hierusalem , which is above us , within us , and there to dwell . He discovers this City with its Citizens in our Spirits , and draws us into it . 2. Hate Sin , and be Holy. Jesus Christ teacheth with a tongue of Fire in the Heart of man , which melts , and makes new ; which as it teacheth , toucheth , takes hold , consumes the drosse , and refines the gold . 3. Cast off your selves , and abide in Jesus Christ . The teachings of Christ run much upon two Creations , the one , Old ; the other , New ; and a dying to the one , that we may Live in the other . Take away the Earth , and Heaven is every where . Take away the old appearance of the Creature , and Christ with God appears . One Appearance is the Garment spotted with the Flesh ; the other is the White Rayment . 4. Have a beautifull Conversation among men . The rule of Christ is ; that good men should shine , as Lights in the world . Light is clear , the same in every posture , and motion . It enlightens , and cheers ; It draws , and directs . It is of the same stuffe , and appearance with Heaven . 5. Be a Servant to all in Humility . Learn of me , for I am lowly , saith Christ , Mat. 11. 29. The Son of man came not to be served , but to serve , Mat. 20. 28. He is likest to the most High , that can descend lowest to serve , and please others in Christ . 6. Be a Father to all in Charity . This is a Mystery of sweetnesse , which the Lord Jesus infuseth into the Soules of his Hearers ; to comprehend all things in one Spirit with themselves , by being themselves comprehended in one Spirit with God ; to look upon all things as their owne , and the out-goings of their owne Spirits , while they are one Spirit with Jesus Christ . Many such lessons Jesus Christ teacheth us ; but they all are easily learn'd and practised , when we thorowly understand those two great Lessons of the Lovelinesse , and Love of Jesus Christ . He that looks upon the Lovelinesse of Jesus Christ , as he looks , will feel himself by degrees transform'd into the same Spirituall beauties , 2 Cor. 3. 1. Beholding the glory of the Lord , we are chang'd into the likenesse of the same Image . He that dives into the Love of Jesus Christ will feel himself irresistibly drawn , and forc'd by it , to answer , and imitate it , 2 Cor. 5. 14. The Love of Christ constraineth us . The Lovelinesse , and Love of the Lord Jesus fall both into the same Path. He that hath found one , hath found both . This is the shortest , sweetest , plainest , and perfectest way to Heaven . What shall I now say to conclude this Exhortation ? If the Lord Jesus have been working with me this day , confirming the words , which I have spoken outwardly to your ears , with his words spoken inwardly to your hearts : then I know , your Hearts have been powerfully touch'd : and some one among you sweetly affected with Jesus Christ begins to say : I have hitherto sought my Honour , in the Glory ; the Sweetness of my life , in the pleasures of this world . But doe thou thus still teach me ; ô my Iesus ! Make me to hear from thy mouth the sound of thy Loveliness , and Love in my Spirit . Then shall I have more joy in these things , then ever I have had , when my Corne , and Oyle have abounded ; the treasures , and delicacies of the Flesh . Use 4 Direction . You shall know the Teachings of Jesus Christ , from all other by these Properties : 1. Love. 2. Life . 3. Power . 4. Perpetuity . 5. Infallibility in his Person . 6. Demonstration of his Doctrine . 1. Property : Love. The teachings of Christ fell upon the Soul , like the Soft rain upon the tender grasse . The Touchings of men have much of their own humours , and passions mingled with them , which often nip the young 〈◊〉 . 〈◊〉 the breathings of Christ are soft , and gentle , not quenching any heat , though never so weak , and dark ; but fanning the least smoke , till it be a flame . As the Eagle bears her yong ones upon her Wing , and so teacheth them to flie : thus doth the Lord Jesus train us up to Spirituality , bearing our infirmities . 2. Property : Life . Jesus Christ speaks quickning , creating words . As he instructs , he infuseth a Principle suitable to his Doctrine . He holds forth a Light , and makes a seeing Eye . He utters divine Mysteries , and makes a hearing Eare. He presents love , riches , joy , strength ; and gives a heart to receive it . 3. Property : Power . Jesus Christ speaks not Words , but Things . You have not so learn'd Christ , if you have been taught of him , and have learn'd the Truth , as it is in him , Ephes . 4. 20 , 21. Christ doth not teach by signes , but the sabstance it self . He presents the Excellencies , of which he discourseth ; He shews them to the life in his own Person . He plants them , and sets them in the Soule , to grow there . Christ so teacheth , that he makes his words , Spirit and Life , Iohn 6. 63. one Spirit , and Life with Himself , and you . He makes these three , one Spirit ; the Teacher , the Truths taught , the Disciple , that learns them . 4. Property : Perpetuity . 'T is said of God , that His work is for ever , Eccles . So are the teachings of Christ for ever . He gives us his Spirit to be a Treasury , and a Remembrancer of all Truth to us . He shall bring all things to your mind , Iohn . Thou hast the words of everlasting life , Iohn . The words of Christ will live in your Spirits , as long as ye live ; in your death ; eternally . 5. Property : The infallibility of his Person . Let God be true , and every man a lyar , Rom. 3. 4. Nay , man is not onely a Lyar , but a Lie. Surely men of low degree are Vanity , and men of high degree are a Lie : to be laid in a balance , they are altogether lighter than Vanity , Psal . 62. 9. Man is nothing more than an empty appearance . If he pretend to be , or appear any thing , he makes himself a Lie. The wit , strength , excellency of man serve only to make a strong delusion . Man hath infallibity no more , then he hath immortality . But Jesus Christ is more than man. He is God too . God neither tempts any man , nor can be tempted , James 1. 13. Jesus Christ cannot deceive any man , nor be deceived . If He appear , His appearances are true . If Jesus Christ say , It is I : the winds of temptation , the waves of doubt obey , and the greatest storm in the Soul is silenced into a Calme . There remains now only the last Property of Christ's teachings , which is the Principall one . I shall therefore be somewhat the larger upon it . 6. Property : Demonstration of his Doctrines . Saint Paul testifies of himself , 1 Cor. 2. 4. And my Preaching was not in the enticing words of man's Wisdome , but in the Demonstration of the Spirit , and of power . When Paul preached with an infallibility , it was not Paul , but the Lord Jesus , that spake , and gave a Demonstration , of that , which he spake , 1 Cor. 7. 10. Saint Paul makes a three fold Opposition : 1. Oppos . Between Words , and Power . 2. Oppos . Between Enticing words , and Demonstration . 3. Oppos . Between Man's wisdome , and the Spirit . Enticing words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perswasive words , such , as are able to beget a humane faith to the highest . The Demonstrations of Christ in his teachings are above , not the Rhetorick only , but the Philosophy of man. They are more then words , fancy , wit , reason , or wisdome it self ; so far , as man , or any meer Creature is capable of them . There are four Questions , which being propounded , and answered , will give much light to this Scripture , and this Property : 1. Quest . What is a Demonstration ? 2. Quest . What is the Spirit ? 3. Quest . What is the Demonstration of the Spirit ? 4. Quest . How this is appropriated to Jesus Christ . 1. Q. What is a Demonstration ? Answ . A Demonstration is the Evidencing of things by an irresistible light , and clearness of conviction . The Philosopher teacheth us from the Principles of reason , and nature ; that a Demonstration must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by such Truths , as are the First truths in themselves , and most immediate in respect to us . The truths , by which you will demonstrate any thing must be , 1. First truths . 2. Immediate truths . 1. First truths : Such as have none above , none before them , on which they depend for Certainty , and Clearness . Demonstrating truths must be absolute , unquestionable , such , as no understanding can resist , when they are presented . That which manifests is Light , Ephes . 5. 13. That which makes clearly manifest without any deniall , or doubt , is Light , in which there is no darkness , as S. John speaks of God , 1 J. 1. 5. Such a Light must that be , which carries a Demonstration along with it . It must be the originall , and measure of all Truth , as Light is of colours . It must have pleni-potency , an all-sufficiency , a Divinity of certainty , and clearnesse , in , and of it self . No other thing can ever make the soul fully sure , without trembling , or wavering . A man must be of necessity double-minded , and like a wave of the Sea , as Saint James speaks , Iames 1. till he come to the Corner stone , the Bottom reason of truth , because the whole Building of truth stands on this . That only is a Demonstrating Principle , an assuring , a quieting truth , which is so first of all , that there lies no appeale from it to any : it self being the Fountain , which gives testimony to all truths , but receives , or needs a testimony from none . 2. Immediate truths . These are such , as have an immediate Vnion with the Soul , that there may be no dispute about their Evidence ▪ or diminution , or danger of corruption by any second hand . Saint Paul calls it a Demonstration of power , when the first Light , the first Truths communicate themselves nakedly , to the naked soule of man , both being uncloth'd of any intervening representations , or reports . Thus the Soul receives the Light of truth in the dignity of its strength , in the excellenty of its might , as Iacob speaks of his First-born . The power of Truth is the first , and highest Appearance , which is proper , perfect , substantiall . All inferiour appearances are Truth in its weakness , and shadowy . God made man , and woman One , that they might have a Holy Seed , ( a Sead of God , in the Hebrew ) Malac. 2. 15. The first Truth , as the Man , the Soule , as the Woman must be espoused , and married , joyn'd without a Deputy , or a Third ; they must be immediately , entirely One ; that they may have a Seed of God , a race of Truths cleer , and Sure , having the full brightnesse of a Demonstration shining in their faces . If any thing come between your understanding , or belief ▪ and the first Truths : you doe not trust to their Testimony , but to the report of some other thing concerning them . The men of Samaria said to the Woman , Now we believe , not because of thy saying . For we have heard Him our selves , and know , that this is indeed the Christ , the Saviour of the world , Iohn 4. 42. If thy Soul will have any one truth in the demonstration of power : it must be able to say to the Principle of Truth , the highest Truth , Now I believe , not because of any other testimony , proof , or evidence . For I have heard , and seen , and handled thee in my self ; and so I know , that thou art indeed ( in substance , and power ) the anointing Truth , the only Light and Anointing of all truths . 2. Quest . What is the Spirit ? Answ . The Spirit is a name of essence , or subsistence in God ; of the divine Nature , or one of the three divine Persons . I wil speak of it now , as it signifies the essence , or nature of God. God is a Spirit , and they , that worship him , must worship him in Spirit , and Truth , Iohn 4. 24. The Spirit is God unveil'd , and shining out in his true Appearance , above all the shadows , types , and Images of him in the Creatures . The Flesh profits not , but the Spirit quickneth , Ioh. 6. 63. Thus our Saviour opposeth the Created and Uncreated part of things in his owne Person under the names of Flests , and Spirit . Divines say that every Creature , even the highest A●●el hath something of materiality , darknesse , grosnesse , composition , carnality ; and so it is Flesh ; compared with God , who only is a Spirit ; as the Spirit is a name of unity , simplicity , purity . The Spirit then is God in the simplicity of his own Person , abstracted from all mixture , or composition with the Creature . 3. Quest . What is the Demonstration of the Spirit ? God in his Spirituall appearance to the Soul is the first Truth . For He is above All. He is the Immediate Truth . For he alone is most intimate with all things . Nothing can unite it selfe to the Soul , so inwardly , so immediately , as God : For all things are by Him. This is the onely Demonstration of every , of any Truth , the Spirituall appearance of God in the Soul , holding forth that Truth in his own Light. When Saint Paul had spoken of the Demonstration of the Spirit , he adds , that your faith might be not in the Wisdome of men , but in the power of God , 1 Cor. 2. 5. The Demonstration of the Spirit is above nature , reason , and all Principles of Wisdome , or Truth in any Creature . It is the power of God , as God ; bringing forth the discovery of himself ; and all Truths , as particular discoveries in that Vniversall One ; like branches in the stock of a tree ; or beames in the body of the Sun. In thy light shall we see light , Psal . 36. 9. In the manifestation of God within us shall we see the manifestation of each Truth . You are Light in the Lord , Ephes . 5. 8. Every Person , every appearance is Light , hath a power of evidencing , and manifesting it self , so far only , as it is in the Light of God. 4. Quest . How is the Demonstration of the Spirit appropriated to Jesus Christ ? Answ . Saint Paul shall answer this question , Acts 3. 3. Having received of the Father the promise of the Holy Ghost , he hath shed forth this , which we now see . The Spirituall manifestation of God is the onely distinguishing character , the demonstration of every spirituall truth . This appearance is the Promise , the great , and last promise of the Father ; the great , and last expectation of all the Saints . The Lord Jesus received this manifestation of God in the Person of the Holy Ghost immediately . We all receive it , or wait for it in the Person of Jesus Christ by His Mediation . This Spirit , or this Spirituall shining out of the divine Majesty is the onely Seale of truth , Ephes . 1. 13. Ye were sealed with that holy Spirit of promise : in the former part of the Verse were these words , after that ye received the word of truth . They were sealed , that is , the truth of the Gospel was sealed in , and to , and on them by the Seale of the Spirit , which is , the Ingraving of the first Truth , upon each truth , or heart . The Lord Jesus is the Angel , that hath this Seale of the living God in his hand , Revel . 7. 2. For He himself is first sealed with it , and all other Members of this Truth , or Disciples of this Master are sealed by and in Him. Him hath the Father sealed , Joh. 6. 27. The Father is the Sealer primitively , by power , and authority . The Son , as he is the second Person in the Trinity is the Image , which the Father sets on , when he seals , Heb. 1. 3. the expresse Image of his Person : the Sealing Image . The Holy Spirit is the Impression of this Image in , and by the Father . In this sense the Holy Ghost is said to be received ; as the Wax receives Impression of the Image in sealing . So he is called the Sealing , wherewith we are sealed , in that fore-quoted place of the Ephesians . The Person of the Lord Jesus , as he is Mediatour , God-man , is the Sealer by place , and office , or deputation of the Father . He is the Seale , as he is God. He hath the Sealing power , for he hath the Spirit . He is the Sealed one , as he is Man in union with God. Every person , or appearance is sealed , onely , as it is in union with him , In whom ye were sealed , &c. Ephes . 1. The Glorified Humanity of our Saviour is , as fine Gold : his Divinity , the Image : the Holy Spirit , the Impression , the ingraving , the union of this Image on the Gold , and on every other piece , or matter from that Gold by fixing it strongly , and immediately on each Piece . Thus are Truths coyned , that they may be currant ; thus are they sealed , that they may be sure : thus doth Jesus Christ demonstrate his doctrines in the soule , by shewing himself in them ; and the Father , the first glory of the Godhead in himself , 2 Cor. 4. 6. God hath shined into our hearts the light of the knowledge of the glory of God in the face of Jesus Christ . Thus much for this Vse , the way of discerning the teachings of Christ , and distinguishing them from all other teachings in the Soule . Use 5 Consolation . I will conclude all briefly with four Consolations for the Disciples of Christ . 1. Consolat : Your Master teacheth the sweetest , and surest things by afflictions , Job 33. 16. Elthu speaks of God's opening ( or uncovering , unveiling ) the ears of men , and sealing their instruction . He tels you that God doth this by dreams , or visions , when men slumber on their beds , v. 15. He reckons up another may be chastenings , and strong pain , v. 19. Jesus Christ makes one darknesse to cure another : the darknesse of affliction , the darknesse of a fleshly mind . Our heavenly Master teares that vaile , which lies on our ears , and hearts , by the sharpnesse of our sufferings ; then he lets in upon us the sweet discoveries of God , and his kingdome . He seals these in the night of our trouble by the Sun-shine of the Godhead breaking from his own face ; and makes them sure by setting upon them the Image of the eternall day in his owne Person . He makes the defacing of all worldly Images , the darkning , and putting out of all earthly Light ; his blessed advantage for the bringing into our Spirits this Image , and Light. 2. Consolat : Your Master teacheth you a Conformity to himself by your Crosses : nay , not onely so , but a Fellowship also with Him , Rom. 6. 5. If we have been planted together ( that is , with Jesus Christ ) into the likeness of his Death . What comfortable cordialls are those teachings , which instruct us so in a right , and sweet understanding of all our sufferings ; that we enjoy them , as a representation of our Saviour , and a partnership with our Saviour , in our selves ? 3. Consolat : Your Master teacheth you to see your Conquest over the World by the Crosse . Heb. 12. 27. This once more , signifieth the removing those things , which are shaken , as of things , that are made ; that those things , which cannot be shaken , may remaine . Jesus Christ readeth such a Lecture , as this , upon the shaking , or ruining of any of our earthly comforts : Be of good cheer ; this fleshly appearance tempts you to folly , betraies you to fears , and miseries . It lets the Heavenly appearance of things from discovering it self to you , and it will let , till it be taken out of the way . But if this fleshly Image go away by being crucified ; then will the Comforter come , the Spirituall manifestations of God , which shall continue with you for ever . 4. Consolat : Your Master teacheth you to read a Heavenly glory , in Earthly troubles , Joh. 13. 32. If God be glorified in the Son of man ( that is , by forming upon thee those Images in flesh , of the utmost , and last varieties of highest Glory , which are Afflictions : ) then shall he glorifie thee in himselfe , and straight way he will glorifie thee , that is , then is God now finishing thy Pilgrimage thorow this Inferiour , fleshly Image , and even presently taking thee out of it into the Glory it self . There thou shalt see that dark Image , Affliction , in that Light of its primitive Glory ▪ and in the meane time thou seest it , as an Image of that Glory . FINIS . 
A90278	----	Of the death of Christ, the price he paid, and the purchase he made. Or, the satisfaction, and merit of the death of Christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of Mr Baxter. / By J. Owen, minister of the gospel. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90278 of text R206527 in the English Short Title Catalog (Thomason E614_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 221 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90278 Wing O783 Thomason E614_2 ESTC R206527 99865668 99865668 117916 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90278) Transcribed from: (Early English Books Online ; image set 117916) Images scanned from microfilm: (Thomason Tracts ; 94:E614[2]) Of the death of Christ, the price he paid, and the purchase he made. Or, the satisfaction, and merit of the death of Christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of Mr Baxter. / By J. Owen, minister of the gospel. Owen, John, 1616-1683. [10], 97, [1] p. Printed by Peter Cole, at the sign of the Printing-Press in Cornhill, near the Royal Exchange, London : 1650. Annotation on Thomason copy: "4th Oct.". Reproduction of the original in the British Library. eng Jesus Christ -- Crucifixion -- Early works to 1800. Death -- Religious aspects -- Christianity -- Early works to 1800. Redemption -- Early works to 1800. A90278 R206527 (Thomason E614_2). civilwar no Of the death of Christ, the price he paid, and the purchase he made. Or, the satisfaction, and merit of the death of Christ cleered,: the u Owen, John 1650 38882 15 310 0 0 0 0 84 D The rate of 84 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion OF THE DEATH OF CHRIST , The PRICE he paid , and the PURCHASE he made . OR , The Satisfaction , and Merit of the Death of CHRIST cleered , the Universality of Redemption thereby oppugned : And The Doctrine Concerning these things formerly delivered in a Treatise against Universal REDEMPTION Vindicated from the Exceptions , and Objections of MR BAXTER . By J. OWEN , Minister of the Gospel . LONDON : Printed by Peter Cole , at the sign of the Printing-Press in Cornhil , near the Royal Exchange , 1650. TO THE RIGHT HONOURABLE , OLIVER CROMWEL , Esq Lord Lievtenant of IRELAND , &c. TO excuse the Dedication of a Book , which seems not to be like Apples of Gold in Pictures of Silver , in a Time of so much Preparation for War , this is my Apologie : The brief Discourse following , being Composed in Ireland , where through the Presence of God with You , in Your great Employment , I enjoyed Peace and Quietness for a season in the service of my Master , and now stepping into the [ ⁂ ] World , by Providence , upon Your return into this Nation , it seems to crave the Signature of Your Name at the Entrance : Besides , being almost wholly Polemical ( for men of Learning also , have their Polemicks , and those , as in the mannagement of some , as pernitious to the Nations professing the Name of Christ , as the Contest of the Sword ) it layes a Second Claim therunto , from its Proportion to the present Work whereunto You are called forth . Perhaps the Differences , about which the Contest here mannaged , is , may appear to some , not to be of so great Weight and Importance , as to deserve that serious and publick Agitation , which is now given to them : especially in these dayes , wherein things of neerer Concernment to the Foundation of Faith , do come continually under Debate . But besides that no one Title , of the Faith once delivered unto the Saints , is to be yeelded unto gain-sayers , the Way wherby Opposition is made unto any Truth , is seriously to be considered . It was said of Caesar , That solus accessit sobrius ad perdendam rempublicam , he alone ( amongst many other undertakers ) attempted soberly to destroy the Cōmon-wealth , and therefore was the most earnestly to be resisted . In the Broaching of many Opinions , abhorrent from the Truth of the Gospel in these dayes , very few have gone soberly to Work . For the most part , a perverse Spirit of Giddiness hath been mingled with their undertakings , wherby , though they have made a great Noise in the World , and overthrown the Faith of some , yet their beloved self-Conceptions being full of self-Contradictions , asserted with much Passion and Confidence , little Reason or Judgment , having no determinate End affixed to them , I no way doubt , but that in due Time they will easily sink of themselves . He , with whom , in some part of this Treatise , I have to do , hath been serious in his undertaking , and being not destitute of Abilities for the carrying on of his Intendment , it is requisite the Truth by him mistaken , should receive a serious Vindication , which I hope also is performed , so far as Occasion , was by his Writing , to me administred . Neither will the things here Discussed I am perswaded seem light unto you , who have learned to value every Truth of God , at the Rate , whereunto it is stamped from above : especially those which so neerly Concern him , whom Your Soul loveth , as these following wil be found to do . For my own part , having no kind of Interest in the things now a doing , neither one way , nor other , but only so far , as the great Interest of Christ and the Gospel is concerned , nor any design in my Thoughts , but only to lay hold of every orderly Advantage to Preach the Lord Jesus , and him Crucified , even him alone ; and withal , to give Testimony to the whole Counsel [ ⁂ ] of God , as revealed in his Word , in Opposition to the many foolish Delusions , which through the Craft of Satan , and the Vanity of mens darkned minds , have got entrance into the World , continually lamenting the sad mistake of many Ministers of the Gospel immixing themselves so far in Civil Contests , as to make them oftentimes the subject of their publick pains in Preaching and Writing , I hope there is no need of an Apologie , for my labouring in this kind . As to this Presentation of these few Sheets to You , besides what is above mentioned , my Assurance of Your faithful adherence to the forme of wholsome Words , and pattern of sound Doctrine , that cannot be gain-said , gave Encouragement unto , June 1. Your Excellencies most humble and obliged Servant , in our dearest Lord , J. OWEN . To the READER . OF all the Controversies wherewith the Disciples of Christ , through the Craft of Satan , and their own knowing but in part , have in several Ages been exercised ; there have been none of so great Weight and Importance upon all Considerations whatever , as those which imediatly concern the Person and Grace of him , by whose Name they are called . As his Person was almost the Sole Subject of Contest , ( of any moment ) for the space of many Ages succeeding his converse in the Flesh with the Sons of men ; so in these latter dayes , through the darkness of their own Spirits , and the seducements of the Spirit of darkness , many in an especial manner do draw forth varietie of uncouth thoughts concerning his Grace , and the Dispensation of the Love of God towards mankind in him . Yet have not these things been so distinctlie mannaged , but that as they of old with their Oppositions to his Person , did also labour to decry and disanul the Work of his Grace , so many of those who of latter dayes have been led away into dangerous misapprehensions of his Grace , both as to the Foundation and Efficacy of it , have also wrested the things concerning his Person to their own destruction . Of those that have entangled the Spirits of the men of this Generation , turning aside many from the simplicitie of the Gospel , and the Truth as it is in Iesus , none have been obtruded upon the Saints of God , with greater Confidence , nor carried out to a more unhappy Issue , then such , as assisting corrupted Nature to unbend it self from under the Sovereignty of God , and loosening the thoughts of Mens hearts from their Captivity to the Obedience of the Gospel , do suit the Mystery of God in Christ reconciling sinners unto himself , to the fleshly Wisdom and Reasonings of a Man : It was in our hopes and Expectation , not manie yeers ago , That the Lord would graciously have turned back all those bitter streams , which issuing from the Pride , Vnthankfulnesse , and Wisdom of the Carnal mind , had many wayes attempted to overflow the Doctrine of the Grace of God , that bringeth Salvation ; but finding now by Experience , That the Day of the Churches rest from Persecution , is the Day of Satan's main work , for Seducing and Temptation , and that not a few are attempting once more , to renew the Contest of sinful , guiltie , defiled , Nature , against the Sovereigntie , Distinguishing Love , and effectual Grace of God , it cannot but be convenient , yea necessary , That the Faith once delivered to the Saints , be contended for , and asserted from the Word of Truth , in the like publick way , wherein it is opposed . It hath been the constant practise of all Persons in all Ages , who have made it their Design to beget and propagate a Belief of any Doctrine contrary to the form of wholsome words , to begin with , and insist mainly upon those Parts of their beloved Conception and Off spring , which seem to be most beautiful and taking , for the turning aside of poor weak unlearned and unstable Souls : knowing full well , That their Judgements and Assertions being once engaged , such is the frame of mens Spirits under Delusion , that they will chuse rather to swallow down all that follows , then to discharge themselves of what they have already received . Upon this Account , those who of late dayes have themselves drank large Draughts of the very dregs of Pelagianisme , do hold out at first , only a desire to be pledged in a taste of the Vniversalitie of the Merit of Christ , for the Redemption ( or rather something else , well I wote not what ) of all and everie man ; finding this rendred plausible from some general Expressions in the Word , seeming to cast an Eye of favour that way in the Light wherin they stand , as also to be a fit subject for them to varnish over , and deck up , with Loose , Ambiguous , Rhetorical Expressions , they attempt with all their might to get entertainment for it , knowing that those who shal receive it , may well call it Gad , being sent before , only to take up Quarters for the Troop that follows . To obviate this Evil , which being thus planted , and watered through other subtilties and Advantages , hath received no small Increase , I have once and again cast in my Mite into the Treasury of that rich Provision , which the Lord hath inabled many men of Eminent Learning and Pietie , to draw forth from the inexhaustible store-house of Divine Truth , and to prepare it for the use of the Saints . In one of those Treatises , having at large handled the several Concernments of the Death of Christ , as to the Satisfaction and Merit thereof , in their Nature and tendency , as well as their Object and Extent , and finding some Opposition made to sundry Truths therein delivered , I have attemp●ed through the Assistance of Grace , to Vindicate them , from that opposition , in this Ensuing Discourse , as also taken Occasion to hold forth sundry other things of weight and importance , of all which you have an Accoun● given , in the first Chapters thereof , whither I remit the Reader . For the present there are some few things , which ( Christian Reader ) I desire to acquaint thee withal in particular , which something neerly concern the businesse we have in hand . Since , not only the compleat finishing of this Treatise under my hand , which is now about 5 Months ago , but also the Printing of some Part of it , the Two Dissertatious of Dr Davenant , of the Death of Christ , and of Predestination and Reprobation were setforth : in both which , especially the former , there are sundry Assertions , Positions , and Thesis , differing from what is delivered in the ensuing Treatise , and as I suppose repugnant unto Truth it self : The whole of that Perswasion , I confesse , which he endeavoureth in them to maintain , is suited to the Expressions of sundry Learned men , as Austine , Hillary , Fulgentius , Prosper , who in their Generations deserved exceeding well or the Church of God : But that it is free from Opposition to the Scripture , or indeed self-Contradiction , is not so apparant . Yea , through the Patience and Goodnesse of God , I undertake to demonstrate , That the main Foundation of his whole Dissertation about the Death of Christ , with many Inferences from thence , are neither found in , nor founded on the Word , but that the several Parts therof , are mutually Conflicting and destructive of each other , to the great prejudice of the Truth therein contained . It is a thing of the saddest Consideration possible , That Wise and Learned men , should once suppose , by tempering the Truths of God , so that they may be suited to the self-Indulgency of unsubdued Carnal Affections , to give any Lustre to them , or in the least to remove that Scandal and Offence , which the f●eshlie minded doth take continually at those Wayes of God , which are far above out of its sight . That this is the grand design of such undertakings , as that of the Learned Bishop now mentioned , even to force the Mysteries of the Gospel , to a Condescention and sutablnesse unto the unpurged Relicks of the Wisdom of Nature , when all our thoughts ought to be captivated to the obedience thereof , is to me most apparent . Whence else should it proceed , that so many unscriptural Distinctions , of the various Intentions of God in the business of Redemption , with the holding out for the Confirmation of one part of their Opinion , viz. That Christ died for all , and every one , in such a sense , those very Arguments , which the most that own the Truth of their Inferences , do imploy meerly against the latter part of their Opinion , viz In some sense he died only for the Elect , with sundry inextricable Intanglements , should fill up both the Pages of their Discourses . It is no way cleer to me , what Glory redoundeth to the Grace of God , what Exaltation is given to the Death of Christ , what Encouragement to sinners in the things of God , by maintaining , That our Saviour in the Intention , and from the Designment of his Father , died for the Redemption of Millions , for whom he purchased not one dram of saving Grace , and concerning whom , it was the Purpose of God from Eternity , not to make out unto them effectually , any of those means for a participation in the fruits of his Death , without which it is impossible but it should be useless and unprofitable unto them : and yet this is the main Design of that Dissertation concerning the Death of Christ : What in that , and the ensuing Discourse , is argued and contended for , according to the mind of God , we thankfully accept : and had it not been condited with the unsavory salt of human wisdom , it had been exceeding acceptable , especially at this time . For , 2 , That there are some more than ordinary Endeavors for the Supportment and Re-inforcing of the almost conclamated Cause of Arminianisme , ready to be handed unto publick view , is commonly reported and believed : concerning which also many swelling words ( of which there lies great abundance on every side ) are daily vented , as of some unparalelled product of Truth and Industry , as though , Nil oriturum alias , nil ortum tale , for the most part , by such as are utterly ignorant , how far these Controversies have been sifted , and to what Issue they have been driven long ago . For my part , as I have not as yet of late , heard or read any thing of this kind , either from Publick Disputes , or in Printed Sheets , but only long since exploded Sophismes , inconsequent Consequencies , weak Objections , fully , soundly Answered many a day since , nor by the Taste which I have already received , have I any Reason to expect from the great endeavours which are entring the City of God with Io Triumphs any thing beyond fruitlesse Attempts to varnish over with plausible appearances , formerly decryed Invectives and Reasonings , whose Deformity and Nakedness have been often discovered to the lothing of them by the Saints of God ; so I no way doubt , but that the Lord , whose Truth is precious to him , will continue to powre out , from the rich Provision which he hath made for the use of his Church , and laid it up in the Lord Jesus , sutable Gifts and Abilities , against all Opposition whereunto by the Craft of Satan it is exposed : I shall say no more , though Occasion be administred to deplore that successe , which the spirit of Seduction that is gone out in this hour of Temptation , hath had in prevaising upon them that live in the Earth , to turn away their minds from sound Doctrine and the forme of wholsome words : Only I desire to Commend the Reader unto those two Apostolical Cautions , one , 1 Tim. 1. 18 , 19. the other , 1 Tim. 6. 20. and to Commit him to the Grace of God . May 15th . J. O. OF THE DEATH OF CHRIST . CAP. I. The Occasion of this DISCOVRSE , with the Intendment of the whole . A Few words will briefly acquaint the Reader with the Occasion of this Discourse ensuing : It is now about 2 yeers since I Published a Treatise about the Redemption , and Satisfaction that is in the blood of Chrst : My aym was to hold out the whole Work of Redemption , as flowing from the Love of the Father , dispensed in the bloud of the Son , and made effectual by the application of the Spirit of Grace : And because in this whole Dispensation , and in all the Method of Gods proceedings to make us nigh to himself in the bloud of Jesus : There is no one thing so commonly Controverted , as the object of that Redemption in respect of the extent of it : That in the whole , I did specially intend . What by the grace of him ( who supplieth seed to the Sower ) was attained in that undertaking , is left unto the Judgement of men , upon the Issue of his Blessing thereunto ; altogether I am not out of hopes , That , that Labor in the Lord was not in vain . The Universality of Redemption ( one thing in that Treatise mainly opposed ) having of old , and of late got room in the minds of some men , otherwise furnished with many precious Truths , and eminent Gifts , I was not without expectation of some opposition to be made thereunto : Something also ( I have been informed ) hath been attempted that way ; but I am yet at so much quiet in that regard , as an utter nescience of them , can afford . Only whereas many other questions are incidently , and by the way handled therein , as about the Satisfaction , and Merit of Christ , &c. It pleased Mr Baxter , a learned Divine , in an Appendix to a Treatise of Justification by him lately Published , to turn aside in the Censure of some of them , and opposition to them . Indeed most of his Exceptions do lie rather against Words , then Things ; Expressions , then Oppinions ; wayes of Delivering things , then the Doctrines themselves , as the Reader will perceive ; so that of this labour I might ease my self with this just Apology ; That I was desired , and pressed to handle the things of that Discourse , in the most popular way they were capable of , and in the best accommodation to vulgar Capacities ; so that it is no wonder , if some Expressions therein , may be found to want some grains of Accurateness ( though they have not one dram the less of Truth ) in a Scholastical ballance : Notwithstanding , because 1 I am not as yet convinced by any thing in M. Baxters Censure , and Opposition , that there was any such blameable deviation as is pretended , but rather the words of Truth , and Sobriety , cloathing a Doctrine of wholsomeness ; and especially , because the things pointed at are in themselves weighty , and needing some exactness in the delivery , to give a right Apprehension of them : I was willing once more to attempt whether the Grace of God with me , who am less then the least of all Saints , might give any further light into the right understanding of them according to the Truth , to the advantage of any that love the Lord Jesus in sincerity . The true nature of the satisfaction of Christ , with the kind of Payment of our Debt by him made and accomplished , is doubtless worthy of our most serious enquiry : The right Constitution of the immediate Effects of the Death of Christ , the relation of men to the Election of God , and the Redemption of Christ , with their several states and Conditions in reference unto those Works of Grace , ought to be of no lesse esteem : And that not only for the nature and excellency of the things themselves , but also because a right disposal of them , gives more light into the stating and settling many other Controverted Truths about Faith , Justification , Vocation , and the like : These are the Subjects about which I am called forth in my own , or rather Truths defence . For the Treatise , and Subject thereof , whose latter part gives Rise to this ; I shall say no more , but as there are in it many footsteps of Commendable Learning , Industry , and Diligence ; so to my present Apprehension the chief Intendments of it , with very many occasional Expressions of the Authors Judgement in sundry Particulars , are obnoxious to just Opposition from Truth it self . It is not at all in my thoughts , to engage my self into the chief Controversie there agitated ; though I could desire , That some to whom Providence hath given more leasure , and opportunities for such employments , would candidly examine those Aphorismes , for the further advantage of Truth and Light . But whereas the learned Author hath to make streight the work he had in hand , endeavoured to cast some part of the Doctrine of the Satisfaction , and Redemption of Christ , as by me delivered , into a crooked Frame , and that with some such passages of Censure , as might have been omitted , without losing the least Grace of his Book , or Stile : I shall with the Lords assistance , endeavour to reinforce what of Truth hath been thereby assaulted in vain , and more especially take occasion from thence further to unfold those Mysteries , which to our apprehension , are wrapped up in no small darkness : there being in them some things difficult , and hard to be understood . The First thing then , which that learned Divine chose to stand in distance from me in , is concerning the nature of the payment made for sin by the bloud of Christ ; Whether it be ejusdem , or tantidem ; and of the Sense of those Expresions , is our First Debate : In handling whereof , I hope I shall not only satisfie the Reader as to the Truth of what I had before written ; but also further cleer the whole Doctrine of Satisfaction , with especial reference to the kind of the Payment that Christ made , and Punishment which he underwent . The other Head wrappeth in it self many particulars concerning the immediate Fruit , or Effects of the Death of Christ , the state of Elect Redeemed ones before actual Believing , the nature of Redemption , Reconciliation , the differencing of Persons in Gods eternal Purposes ; to the Consideration of all which , and sundry other particulars , I have occasion offered me , in defence of the Truth impugned . These now and the like , being things in themselves weighty , and the difference about them being for the most part rather as to the way of the delivery , then as to things themselves : In the handling of them , I could not attend meerly to the advantage offered by M. Baxters Discourse , but chuse rather to cast them into another method , which might be distinct , cleer , and accommodate to the things themselves : So that I hope the Reader may ( with some Profit ) see the whole dispensation of the Love of God to his Elect through Christ , with the relation of the Elect in several Conditions , unto the several actings of God in that dispensation succinctly laid down . The Accommodation also of All delivered , to many weighty Controversies , I have added . If the way of handling these things here used , be blamed by any , I hope the judicious will see , That it is such as the matter it self will bear . There hath not been many things in my whole enquiry after the Mind of God in his Word , which have more exercised my thoughts , then the right ordering , and distinct disposal of those whereof we treat ; If the Lord hath discovered any thing unto me , or made out any thing by me , that may be for the benefit of any of his , I shall rejoyce ; it being always in my desire , That all things might fall out to the advantage of the Gospel : and so I address my self to the matter before me . CAP. II. An entrance into the whole ; Of the Nature of the payment made by CHRIST ; VVith the Right stating of the things in Difference . MR. Baxter having Composed his Aphorismes of Justification , with their Explications : before the publishing of them in Print , he Communicated them ( as should appear ) to some of his neer acquaintance : Unto some things in them contained , one of his said friends gives in some Exceptions ; amongst other things he opposeth unto those Aphorismes , he also points at my contrary Judgement in one or two particulars , with my Reasons produced for the Confirmation thereof . This provoketh their learned Author ( though unwilling ) to turn aside to the Consideration of those Reasons . Now the First of those Particulars being about the payment made for sin , in the bloud of Christ , of what sort , and kind it is : I shall willingly carry on the Enquiry to this further Issue , whereunto I am drawn out . 1 He looks upon the Stating of the Question as I professedly laid it down at my entrance into that Disputation , and declares , That it is nothing at all to the Question he hath in hand , nor looking that way . He distinguisheth ( saith M. Baxter ) betwixt paying the very thing that is in the Obligation , and paying of so much in another kind : Now this is not our Question , nor any thing to it . Append. p. 137. If it be so , I know no reason why I was plucked in to the following Dispute , nor why M. Baxter should cast away so many Pages of his Book , upon that which is nothing at all to the business he had in hand . But though there be nothing to this purpose , Page 137 of my Book , the place he was sent to , yet Page 140 there is : As also something contrary to what is expressed in the former Place , which he intimates in these words ; In Page 140 , he states the Question far otherwise , ( and yet supposeth it the same ) viz. Whether Christ paid the idem , or the tantundum ? which he interpreteth thus , ( that which is not the same , nor equivalent unto it , but only in the Gracious acceptation of the Creditor : Now what he means by ( not equivalent ) I cannot tell . 1 If he mean ( not of equal value ) then he fights with a shadow : He wrongeth Grotius ( for ought I can find in him ) who teacheth no such Doctrine : However I do not so use to English ( solutio tantidem . ) But if he mean that it is not equivalent , in procuring it's end ipso facto , delivering the Debtor , without the Intervention of a new Concession or Contract of the Creditor ( as solutio ejusdem doth ) then I confess Grotius is against him , and so am I . So also ( God's Gracious acceptance ) is either in accepting less in value then was due , and so remitting the rest without payment , ( this I plead not for ) or else it is his accepting a refusable payment , which though equal in value , yet he may chuse to accept according to the tenor of the Obligation : This is Gracious acceptance which Grotius maintaineth : and so do I : and so distinguish betwixt solutio , and satisfactio , payment and satisfaction . Thus far he . Sundry things are here imagined , and asserted : 1 Several Passages are pointed at in my Treatise , and a Contradiction between them intimated . 2 Various Conjectures given at my ( plain , very plain ) meaning , and divers things objected answerable to those Conjectures , &c. Wherefore to cleer the whole , I shall First give you in the Passages Opposed , and then Vindicate them from mutual Opposition , with what is besides Charged on them . The First place mentioned in my Treatise is in page 137. where after I had discoursed of the Nature of satisfaction , in reference both unto things Real and Personal , I laid down a distinction in these words : There may be a twofold satisfaction : 1 By a solution or payment of the very thing that is in the Obligation ; either , by the Party himself who is bound , or by some other in his stead : As if I owe a man 20 pounds , and my Friend goeth and payeth it , my Creditor is fully satisfied . 2 By a solution or paying of so much although in another kind , not the same that is in the Obligation , which by the Creditors acceptation stands in Lieu of it : upon which also , Freedom followeth from the Obligation , by vertue of an Act of Favour . What now sayes M. B. to this ? Why ? It is nothing to the business he hath in hand . Let then this pass , and look to the next Passage , which is Opposed , and Supposed to stand in Opposition to the other . Having laid down the former Distinction , passing on to some other things concerning the Nature of Satisfaction , and the establishment of That of Christ from the Scripture , in Page 140 , I apply that Distinction laid down before in General , to the kind of satisfaction made by Christ , in these words : Whereas I said that there is a twofold Satisfaction , whereby the Debtor is freed from the Obligation , that is upon him ; the one being solutio ejusdem , payment of the same thing that was in the Obligation : The other solutio tantidem , of that which is not the same , nor equivalent unto it , but only in the Gracious acceptation of the Creditor : It is worth our Enquiry , which of these it was that our Saviour did perform . And accordingly I refer it to the First . This ( saith M. B. ) is a stating of the Question far otherwise then before , yet supposing it the same . But this I was so far from once mistrusting before , as that being informed of it , I cannot as yet apprehend it to be so . In Page 137 I lay down a distinction in general about the several kinds of satisfaction , which page 140 I plainly apply to the satisfaction of Christ , without any new , much less changed stating of a Question . My whole aim in that Enquiry , was to search out that kind of punishment , which Christ underwent in making Satisfaction for sin , viz. Whether it were the same that was threatned to the Transgressors themselves , or whether something else which God accepted in Lieu thereof , relaxing the Law , not only as to the Person suffering , but also as to the Penalty to be undergone ? The First of these ( and that with the concurrent suffrage of far the greatest number of Protestant Divines ) I Assert with sundry Arguments , Page 141 , 142 , &c. 154 , 155 , 156. Unto which Assertion , he neither opposeth himself , nor once attempteth to Answer any of the Arguments whereby I proved it . This being my Intendment , page 137 , I intimate that Christ paid the Same Thing that was in the Obligation , as if in Things Real a Friend should pay 20 pounds for him that owed so much , and not any thing in another kind : and Page 140 I Affirm that he paid Idem , that is the same thing that was in the Obligation ; and not tantundum , something equivalent thereunto , in another kind . The First of these is Nothing to our purpose ( saith M. B. ) but the Latter ; the Latter crossing the Former . So he . But truly ( such is my dulness ) I cannot as yet be won to his mind herein . But though I agree with my self , perhaps I do not with the Truth . That description of solutio tantidem , viz. That it is a payment of that which is not the same , nor equivalent unto it , but only in the Gracious Acceptation of the Creditor , is Peculiarly opposed . To make this Expression obnoxious to an Exception , M. B. divides it , that so it may be entangled with a fallacy , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : And First , he asks ( as before ) What I mean by [ not equivalent ] and hereunto suppossing two Answers , to the First he opposseth a Shadow , to the Latter Himself . 1 If ( saith he ) by [ not equivalent ] you mean not of equal value , you fight with a Shadow , and wrong Grotius : However I do not use so to English solutio tantidem . By [ not equivalent ] I mean that which is not of equal value , or certainly I mistook the word ; and if so , had need enough to have gone to M. B. or some other learned man , to have learned to English solutio tantidem . But , Do I not then fight with a shadow ? Truly cut my words thus off in the middle of their Sense , and they will be found fit to Cope with no other Adversary : but take them as they lie , and as intended , and there is scarce any shadow of Opposition to them , cast by M. B. passing by . My words are , ( It is not equivalent , but only in the Gracious Acceptation of the Creditor : ) Is not the plain meaning of these words , That tantundem in Satisfaction , is not equivalent to idem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? what is Denied of it absolutly , is Affirmed in some respect . He that sayes , It is not equivalent , but only in Gracious Acceptation , in that sense Affirms it to be equivalent ; and that it is in respect of that sense , That the things so called , is said to be tantundem , that is equivalent . Now what excepts M. B. hereunto ? Doth he assert tantundem to be in this matter equivalent unto idem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? It is the very thing he opposeth all along , maintaining that solutio tantidem stands in need of Gracious Acceptance , ejusdem of none : and therefore they are not as to their End {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} equivalent . Or will he deny it to be equivalent in Gods Gracious Acceptance ? this he also contendeth for himself . Though refusable , yet equivalent . What then is my Crime ? I wrong Grotius ! Wherein ? in imposing on him , that he should say , It was not of equal value to the Idem ▪ that Christ paid . Not one such word , in any of the places mentioned . I say , Grotius maintains , That the satisfaction of Christ , was solutio tantidem . Will you deny it ? Is it not his main endeavour to prove it so ? Again , tantundem I say is not in this case equivalent to Idem , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : doth not M. B. labour to prove the same ? Where then is the difference ? Were it not for Ignoratio Elenchi in the Bottom , and Fallacia plurium interrogationum at the Top , this Discourse would have been very empty . 2 , But he casts my words into another Frame , to give their sense another Appearance ; and saith , If you mean That it is not equivalent in procuring it's End , ipso facto , delivering the Debtor without the Intervention of a new concession or contract of the Creditor , as solutio ejusdem doth , then I confess Grotius is against you , and so am I . Of Grotius I shall speak afterwards : for the present I apply my self to M. B. and say , 1 If he intend to oppose himself to any thing I handle and assert in the place he considereth , he doth by this Quaerie-plainly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and that from a second inadvertency of the Argument in hand ; It is of the nature of the Penalty undergon , and not of the Efficacy of the Satisfaction made thereby , that I there Dispute . 2 I conceive that in this Interrogation and Answer , he wholly gives up the Cause , that he pretends to plead , and joyns with me ( as he conceives my sense to be ) against Grotius and himself . ; If ( saith he ) he mean that it is not equivalent , in procuring it's End ipso facto , without the Intervention of a new Concession or Contract as solutio ejusdem doth , then I am against him . Well then : M. B. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining it's End ipso facto : for saith he , If I say it is not equivalent , he is against me . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . But is this his mind indeed ? Will his words bear any other sense ? 3 Whether tantundem and idem in the way of Satisfaction be equivalent to the obtaining the End ipso facto aimed at , ( which he here asserts , though elsewhere constantly denyes couching in this distinction the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of a great part of his Discourse ) certainly is nothing at all to the Question I there agitated ; maintaining , That it was idem and not tantundum that Christ paid , and so the End of it obtained ipso facto , answerable to the kind of the Efficacy and procurement thereof . But perhaps I do not conceive his mind aright : peradventure his mind is , That if I do maintain the SATISFACTION OF CHRIST to procure the End aimed at , ipso facto , as solutio ejusdem would have done , then to professe himself my Adversary . But , 1 This is not here expressed , nor intimated . 2 It is nothing at all to me , who place the matter of the Satisfaction of Christ , in solutione ejusdem . 3 About the End of Satisfaction in the place opposed I speak not , but only of the Nature of the Penalty undergone whereby it was made . 4 To the thing it self , I desire to enquire ; 1 What M. B. intends by solutio ejusdem in the businesse in hand ? Doth he not maintain it to be the Offendors own undergoing the Penalty of the Law ? What End I pray doth this obtain ipso facto ? Can it be any other but the Glory of Gods Justice in the everlasting destruction of the Creature ? How then can it possibly be supposed to attain the End spoken of ipso facto ? If this be the only meaning of solutio ejusdem , in this sense , the End of it is distant from the End of Satisfaction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . By the laying the Penalty on Christ , that God intended the freedom of those for whom he underwent that Penalty , I suppose cannot be doubted : but in inflicting it on the Offendors themselves , that he hath any such aim , wants an Origen to assert . 2 Whether the Penalty due to One , may not be undergon by Another ? and if so , Whether it be not the same Penalty ( the idem ) or no ? In things Real , I gave an Instance before : If a man pay twenty pounds for another who owed it , doth not he pay the idem in the Obligation ? And may not this hold in things Personal also ? Of the Satisfaction of Christ procuring it's End ipso facto , ( I mean in it's own kind , for the Death of Christ must be considered as Meritorious , as well as Satisfactory if deliverance be attended as the End of it ) I shall speak afterwards in it's proper place . The present Controversie is no more but this ; Whether Christ underwent the Penalty threatned unto us , or some other thing accepted in stead thereof , by a new Constitution ? Which is all one , Whether in laying our iniquities upon Christ , the Law of God was relaxed only as to the Persons suffering , or also as to the Penalty suffered ? That is , Whether Christ paid the idem in the Obligation , or tantundum ? To suppose that the idem of the Obligation is not only the Penalty it self , but also the Offendors own suffering that Penalty , and then to enquire , Whether Christ underwent the idem , is to create an easie Enemy , to triumph in his dejection . That the Law was relaxed , as to the persons suffering , I positively Assert ; but as to the Penalty it self , that is not mentioned . Of these two things alone then must be our Enquiry . 1 Whether Christ in making satisfaction , underwent that Penalty that was threatned to the Offendors themselves ? 2 Whether the Penalty though undergone by another , be not the idem of the Obligation ? Of both these after the cleering of the residue of Mr Baxters Exceptions . Nextly he requireth what I intend by Gracious Acceptance , or rather giveth in his own sense of it , in these words . So also ( Gods Gracious Acceptance ) is either his accepting lesse in value then was due , and so remitting the rest without payment : this I plead not for : or else it is his accepting of a refuseable Payment , which though equal in value , yet he may chuse to accept according to the tenor of the Obligation . This is Gracious acceptance which Grotius maintaineth : and so do I. Thus far , he . Now neither is this any more to the business 〈◊〉 have in hand . For , 1 The value of any Satisfaction in this Business , ariseth not from the innate worth of the things whereby it is made ; but purely from Gods free Constitution of them to such an End . A distinction cānot be allowed of more or less value in the things appointed of God for the same End ; All their value ariseth meerly from that appointment : they have so much as he ascribeth to them , and no more : Now neither idem nor tantundum are here satisfactory , but by vertue of divine Constitution : only in tantundem I require a peculiar acceptance to make it equivalent to idem in this business , that is as to satisfaction : or ( if you please ) an acceptance of that which is not idem , to make it a tantundum . So that this Gracious Acceptance , is not an accepting of that which is less in value then what is in the Obligation , but a free Constitution appointing another thing to the End , which before was not appointed . 2 He supposeth me , ( if in so many mistakes of his , I mistake him not ) to deny all Gracious Acceptance where the Idem is paid , which ( in the present case ) is false : I assert it necessary , because not paid per eundem : yea and that other person not procured by the Debtor , but graciously assigned by the Creditor . 3 To make up his Gracious acceptance in his latter sense , he distinguisheth of payments refusable , and not refusable ; in the Application of which distinction unto the payment made by Christ , I cannot close with him . For , A Payment is refusable either absolutly and in it self , or upon supposal : The Death of Christ considered absolutly and in it self , may be said to be refusable as to be made a Payment ; not a refusable payment : and that , not because not refusable , but because not a payment . Nothing can possibly tend to the procurement and compassing of any End by the way of Payment , with the Lord , but what is built upon some free Compact , Promise , or Obligation of his Own . But now consider it as an Issue flowing from divine Constitution , making it a payment , and so it was no way refusable , as to the compassing of the End appointed . Thus also , as to the Obligation of the Law , for the fulfilling thereof , it was refusable in respect of the person paying , not in respect of the payment made : That former respect being also taken off by divine Constitution , and Relaxation of the Law as to that , it becometh wholly unrefusable : that is , As it was paid it was so ; for satisfaction was made thereby upon the former supposals of Constitution and Relaxation . 4 Doth not Mr B. suppose , That in the very Tenure of the Obligation there is required a solution , tending to the same End as satisfaction doth ? Nay , Is not that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of this Discourse ? Deliverance is the aim of Satisfaction , which receives it's Spring and Being from the Constitution thereof . But is there any such thing as Deliverance once aimed at , or intended in the tenor of the Obligation ? I suppose no . 5 Neither is the Distinction of solutio and satisfactio ( which Mr B. closeth withal ) of any weight in this Business ; unless it would hold {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which it will not , and so is of no use here . For , 1 There is solutio tantidem , as well as ejusdem , and therein consists satisfaction according to Mr B. 2 Whether Satisfaction be inconsistant with solutio ejusdem , but not per eundem is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . After all this Mr B. ads , Yet here Mr Owen enters the List with Grotius . Where I pray ? I might very justly make enquiry from the Beginning to the Ending of this Discourse , to find out what it is , that this word HERE , particularly answereth unto . But to avoid as much as possible all strife of words , I desire the Reader to view the Controversie agitated between Grotius and my self , not as here represented by Mr Baxter , so changed by a new dress , That I might justly refuse to take any acquaintance with it , but as by my self laid down in the places excepted against ; and he will quickly find it to be , 1 Not whether the Law were at all Relaxed , but whether it were relaxed as well in respect of the Penalty to be suffered , as of the Person suffering ? That is , Whether God be only a Rector , or a Rector and Creditor also in this Businesse ? ( which Controversie by the way , is so confusedly Proposed , or rather strangly handled by Mr B. page 145 , where he adjudges me in a successeless assault of Grotius , as makes it evident he never once perused it . ) 2 Nor Secondly , Whether there be any need of Gods Gracious Acceptance in this businesse , or no ; for I Assert it necessary ( as before described ) in reference to solutio ejusdem , sed non per eundem . 3 Neither Thirdly , Whether the Satisfaction of Christ considered absolutly , and in statu diviso , and materially , be refusable , which I considered not , or be unrefusable , supposing the Divine Constitution , which Grotius ( as I take it ) delivered not himself in . Nor , 4 About the value of the Payment of Christ in reference to Acceptance ; but meerly ( as I said before , ) Whether the Lord appointing an End of Deliverance , neither intimated nor couched in the Obligation , nor any of it's Attendencies , constituting a way for the attainment of that End , by receiving Satisfaction to the Obligation , did appoint that the thing in the Obligation should be paid though by Another , or else some new thing that ( of it self , and by it self ) never was in the Obligation , either before or after it's solution : As the Payment made by Christ must be granted such , unlesse it were for substance the same which the LAW required . And here ( with most Divines ) I maintain the First , viz. That the Law was Relaxed in respect of the Person suffering , but Executed in respect of the Penalty suffered : Relaxation and Execution are not in this businesse opposed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He that would see this further affirmed , may consult what I wrote of it in the Place opposed , which is not once moved by any thing here spoken to the contrary . By the way observe , I speak only of the Penalty of the Law , and the Passive Righteousness of Christ , strictly so called : For his Active Righteousness or Obedience to the Law , ( though he did many things we were not oblieged unto , for the manifestation of himself , and Confirmation of the Doctrine of the Gospel ) that it was the very idem of us required . I suppose none can doubt . What place that Active Righteousness of Christ hath , or what is it's use in our Justification , I do not now enquire , being unwilling to immix my self unnecessarily in any Controversie , though I cannot but suppose that M. B. his Discourse hereabouts gives Advantage enough , even Minorum Gentium Theologis , to ordinary Divines ( as he calls them ) to deal with him in it . CAP. III. The Arguments of Grotius , And their Defence by Mr. Baxter , about the Penalty under-gone by CHRIST in making Satisfaction , Considered . THE State of the Question in hand being as above laid down , let us now see what Mr Baxter his Judgment is of my successe in that undertaking : Concerning which he thus delivereth himself ; Yet here Mr OWEN enters the List with GROTIUS , And , 1 He over-looketh his greatest Arguments . 2 He slightly Answereth only Two . 3 And when he hath done , he saith as Grotius doth , and yeeldeth the whole Cause . These Three things I will make appear in Order . Append. pag. 139. A most unhappy Issue as can possibly be imagined , made up of Deceit , Weakness . and self-Contradiction . But how is all this proved ? To make the First thing appear , He produceth the Argument over-looked . The chief Argument of Grotius and Vossius ( saith he ) is drawn from the Tenor of the Obligation , and from the Event . The Obligation chargeth Punishment on the Offendor himself . It saith [ In the day thou eatest thou shalt die ] And [ Cursed is every one that continueth not in all things , &c. ] Now if the same in the Obligation be paid , then the Law is Executed , and not Relaxed : and then every Sinner must die himself ; for that is the idem , and very thing threatned : So that here , dum alias soluit , simul aliud solvitur . The Law threatned not Christ , but us : ( besides that , Christ suffered not the loss of Gods Love , nor his Image and Graces , nor eternity of Torment , of which I have spoken in the Treatise ) What saith Mr Owen to any of this ? Let the Reader observe what it is we have in hand . It is not the main of the Controversie Debated by Grotius wherein I do oppose him : Neither yet All in that particular whereabout the Opposition is . Now suppose ( as he doth ) That the punishing of the Person Offending is in the Obligation , yet I cannot but conceive that there be Two distinct things here : 1 The Constitution of the Penalty it self to be undergone . 2 The Terminating of this Penalty upon the Person Offending . For this Latter , I Assert a Relaxation of the Law , which might be done , and yet the Penalty it self in Reference to it's Constitution be established . In those places then ( In the day thou eatest , &c. ) there is Death and the Curse appointed for the Penalty , and the Person Offending appointed for the sufferer . That the Law is Relaxed , in the Latter I grant , That the former was Executed on Christ I prove . Now what sayes this Argument to the Contrary ? If the same in the Obligation be paid , then the Law is Executed , not Relaxed . Then every Sinner must die himself , for that is the idem and very thing threatned . So that here dum alias soluit aliud solvitur . Answer : 1 The Matter of the Obligation having plainly a double Consideration , as before , it may be both Executed and Relaxed in sundry respects . 2 The Idem and very thing threatned in the Constitution of the Law , is death ; The Terminating of that Penalty to the Person Offending , was in the Commination , and had it not been Released , must have been in the Execution : but in the Constitution of the Obligation which respects purely the kind of Penalty , primarily it was not . Death is the reward of Sin , is all that is there . 3 We Enquire not about Payment , but Suffering . To make that suffering a Payment supposeth another Constitution : by vertue whereof Christ suffering the same that was threatned : it became another thing in Payment , then it would have been , if the Person Offending had suffered himself . 4 That the Law threatned not Christ but us , is most true : but the Question is , Whether Christ underwent not the threatning of the Law , not we ? A Commutation of Persons is allowed , Christ undergoing the Penalty of the Offence , though he were not the Person Offending , I cannot but still suppose that he paid the Idem of the Obligation . 5 For the Parenthesis about Christ's not suffering the loss of Gods love , &c. and the like Objections , they have been Answered neer a thousand times already , and that by no ordinary Divines neither ; so that I shall not further trouble any therewith . How this is the Argument , the great chief Argument of Grotius and Vossius , which Mr Baxter affirmes I overlooked . That I did not Express it , I easily grant : neither will I so wrong the ingenious Reader as to make any long Apology for my Omission of it , considering the state of the matter in difference as before proposed : When Mr B. or any man else , shall be able to draw out any Conclusion from thence , That granting the relaxation of the Law as to the Person suffering , the Lord Christ did not undergo the Penalty constituted therein , or that undergoing the very Penalty appointed , he did not pay the idem in the Obligation , ( supposing a new Constitution for the converting of suffering into a satisfactory payment ) I shall then give a Reason why I Considered it not . In the next place Mr B. giveth in the two Arguments wherewith I deal . And for the First , about an Acquitment ipso facto upon the payment of the Idem in the Obligation , with my Answer , refers it to be considered in another place : Which though I receive no small Injury by , as shall be there declared , yet that I may not transgress the Order of Discourse set me , I passe it by also until then . The Second Argument of Grotius with my Answer , he thus expresseth : To the Second Argument that the payment of the same thing in the Obligation leaveth no room for Pardon , he Answereth thus : 1 Gods Pardoning compriseth the whole Dispensation of Grace in Christ ; As 1 The laying of our Sin on Christ : 2 The imputation of his Righteousness to us , which is no lesse of Grace and Mercy . However God pardoneth all to US , but nothing to CHRIST : So that the Freedome of Pardon hath it's Foundation . 1 In Gods Will freely appointing this Satisfaction of Christ . 2 In a Gracious Acceptation of the decreed Satisfaction in our stead . 3 In a free Application of the Death of Christ to us . To which I Answer , &c. So far he . Though this may appear to be a distinct Expression of my Answer , yet because it seems to me , That the very strength of it as laid down , is omitted ; I shall desire the Reader to peruse it as it is there Proposed , and it will give him some light into the thing in hand . I apply my self to what is here Expressed , and Answer : 1 To the Objection proposed from Grotius as above , I gave a Threefold Answer . 1 That Gracious Condonation of sin , which I conceive to be the Sum of the glad tydings of the Gospel , seemeth to comprize those Two Acts before recounted ; both which I there prove to be free , because the very Merit and Satisfaction of Christ himself was founded on a free Compact and Covenant , or Constitution . Now I had Three Reasons ( among others ) that prevailed with me to make Gracious Condonation of so large extent , which I shall Expresse , and leave them to the thoughts of every Judicious Reader , whether they are enforcing thereunto , or no ; being exceedingly indifferent what his Determination is : For the weight of my Answer depends not on it at all . And they are these : 1 , Because that single Act of remission of sins to particular persons , ( which is nothing but a disolution of the Obligation of the Law , as unto them , whereby they are bound over to Punishment ) as it is commonly restrained , is affirmed by them whom Grotius in that Book opposed ( into whose Tents he was afterwards a Renegado ) to be inconsistent with any Satisfaction at all ; yea , that which Grotius maintains per tantundem . But now if you extend that Gospel phrase to the Compasse I have mentioned , they have not the least Colour so to do . 2. Whereas the Scripture mentioneth , That through Christ is Preached the forgivenesse of Sin , Act. 13. 38. I do suppose that phrase to be Comprehensive of the whole manifestation of God in the COVENANT of Grace . 3 , God expresly saith , That this is his Covenant , That he will be merciful to our unrighteousness , Heb. 8. 12. By the way I cannot close with Mr B. that this place to the Hebrews , and the other of Jeremiah , 31. 32 , 33. do comprize but part of the Covenant , not the whole . God saying expresly , THIS IS MY COVENANT : To say it is not , is not to Interpret the Word , but to Deny it . It is true , it is not said that is the whole Covenant ; no more is it that Christ is the Way , the Truth , and the Life only . As the want of that term of nestriction , doth not enlarge in that , no more doth the want of the note of Vniversality restrain in this . To say thus , because here is no Condition expressed , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . If you mean such a Condition as God requireth of us , and yet worketh in us , it is there punctually expressed , with reference to the nature of the COVENANT , whereof it is a Condition , which is to effect all the Conditions thereof , in the Covenanters . This by the way , having resolvedly tied up my self from a Debate of those Positions which Mr B. dogmatizeth ; though a large field , and easie to be walked in , lies open on every hand , for the scattering of many Magisterial Dictates , which with confidence enough are crudily asserted . This is ( to return ) my First Answer , to the forementioned Objection , with the Reasons of it , whereunto Mr B. excepteth , as followeth . 1 Pardon implyeth Christs Death as a Cause ; but I would he had shewed the Scripture that makes Pardon so large a thing , as to comprize the whole Dispensation of Grace ; or that maketh Christs death to be a part of it , or comprized in it . 2 If such a word were in the Scripture , will he not confesse it to be Figurative , and not proper , and so not fit for this Dispute . 3 Else when he saith , That Christs Death procured our Pardon , he meaneth that it procured it self . So he . To all which I say , 1 The death of Christ , as it is a Cause of Pardon , is not once mentioned in any of my Answers : There is a wide Difference ( in Consideration ) between Gods imputation of Sin to Christ , and the Death of Christ , as the meritorious cause of Pardon . So that this is Pura Ignoratio Elenchi . 2 Take Pardon in the large sense I intimated , and so the Death of Christ is not the meritorious cause of the whole , but only of that particular in it , wherein it is commonly supposed solely to Consist , of which before : But , In what sense , and upon what grounds , I extended gracious Condonation of sin , unto that Compasse here mentioned , I have now expressed . Let it stand or fall , as it sutes the Judgement of the Reader : the weight of my Answer depends not on it , at all . My Second Answer to that Objection I gave in these words . That Remission , Grace , and Pardon which is in God for Sinners , is not oppossed to Christs Merits and Satisfaction , but ours : He pardoneth all to us , but he spared not his only Son , he bated him not one farthing . To this Mr B , thus expressing it , ( But it is of Grace to us , though not to Christ ) Answereth : Doth not that cleerly intimate , That Christ was not in the Obligation ? That the Law doth threaten every man personally , or else it had been no favour to accept it of another . It is marvelous to me , That a Learned man should voluntarily chuse an Adversary to himself , and yet Consider the very leaves which he undertakes to Confute , with so much Contempt or Oscitancy , as to labour to prove against him , what he possitively Asserts terminis terminantibus . That Christ was not in the Obligation , that he was put in as a Surety by his own Consent , God by his Soveraignty dispensing with the Law as to that , yet as a Creditor exacting of him the due Debt of the Law , is the maine Intendment of the place Mr Baxter here Considereth . 2 Grant All that here is said , how doth it prove that Christ underwent not the very Penalty of the Law ? Is it because he was not Primarily in the Obligation ? He was put in as a Surety to be the Object of it's Execution . Is it because the Law doth threaten every man Personally ? Christ underwent Really , what was threatned to others : as shall be proved : but , it is not then of favour to accept it : but this is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And thus to set it down , is but a Petition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 3 How doth this Elude the force of my Answer ? I see it not at all . After this , I give a Third Answer to the former Objection , manifesting how the FREEDOM of Pardon , may Consist with Christ Satisfaction , in these words : The Freedom then of Pardon hath not its foundation in any defect of the Merit or Satisfaction of Christ ; but in Three other things : 1 The Will of God freely appointing the Satisfaction of Christ : Joh. 3. 16. Rom. 5. 8. 1 Joh. 4. 9. 2 In a Gracious Acceptation of that decreed Satisfaction in our steads , so many , no more . 3 In a free Application of the Death of Christ unto us . Remission then excludes not a full Satisfaction by the solution of the very thing in the Obligation , but only the Solution or Satisfaction of him to whom Pardon and Remission is granted . It being the Freedom of Pardon that is denied . Upon the supposals of such a Satisfaction as I Assert , I Demonstrate from whence that Freedom doth accrew unto it , notwithstanding a supposal of such a Satisfaction : not that Pardon consisteth in the Three things there recounted , but that it hath its Freedom from them : That is , Supposing those Three things , notwithstanding the Intervention of Payment made by Christ , it cannot be , but Remission of Sin unto us must be a free and gracious Act . To all this Mr B. opposeth divers things . For , 1 Imputation of righteousness ( saith he ) is not any part of Pardon , but a necessary Antecedent . 2 The same may be said of Gods Acceptation . 3 Its Application is a large Phrase , and may be meant of several Acts ; but of which here I know not . In a word this mistake is very great . I affirm the Freedom of Pardon to depend on those things ; he Answereth , That Pardon doth not consist in these things . It is the Freedom of Pardon , whence it is ; not the Nature of Pardon , wherein it is , that we have under Consideration . But ( saith he ) how can he call it a gracious Acceptation , a gracious Imputation , a free Application , if it were the same thing the Law requireth that was paid ? To pay all according to the full exaction of the Obligation , needeth no favour to procure Acceptance , Imputation , or Application . Can Justice refuse to accept of such a payment ? or can it require any more ? Though I know not directly what it is he means by saying ( I call it ) yet I passe it over . 2 If all this were done by the Persons themselves , or any one in their stead , procured and appointed by themselves , then were there some difficulty in these Questions ; but this being otherwise , there is none at all , as hath been declared . 3 How the Payment made by Christ was of Grace , yet in respect of the Obligation of the Law needed no favour , nor was refusable by Justice , supposing its free Constitution , shall be afterwards declared . To me the Author seems not to have his wonted cleerness in this whole Section , which might administer occasion of further Enquiry and Exceptions , but I forbear . And thus much be spoken , for the cleering and vindicating my Answer to the Arguments of Grotius against Christs paying the Idem of the Obligation : The next shall further confirme the Truth . CAP. IV. Further of the matter of the Satisfaction of Christ , wherein is proved , That it was the same that was in the Obligation . IT being supposed not to be sufficient to have shewed the weakness of my Endeavour to Assert and Vindicate from Opposition , what I had undertaken . Mr Baxter addeth , That I give up the Cause about which I contend , as having indeed not understood him , whom I undertook to Oppose , in these words : Mr Owen giveth up the Cause at last , and saith as Grotius : ( having not understood Grotius his meaning ) as appeareth , Pag. 141 , 142 , 143. Whether I understand Grotius or no , will by and by appear . Whether Mr B. understandeth Me , or the Controversie by me handled , you shall have now a TRYAL . The Assertion which alone I seek to Maintain , is this ; That the Punishment which our Saviour under-went , was the same that the Law required of us : God relaxing his Law as to the Person suffering , but not as to the Penalty suffered . Now , if from this I draw back in any of the Concessions following collected from pag. 141 , 142 , 143. I depracate not the Censure of giving up the Cause I contended for . If otherwise , there is a great mistake in some body of the whole businesse . Of the things then Observe according to Mr B. his Order , I shall take a brief account . 1 He acknowledgeth ( saith he ) That the Payment is not made by the Party to whom Remission is granted , ( and so saith every man that is a Christian . ) This is a part of the Position it self I maintain , and so no going back from it : So that as to this , I may passe as a Christian . 2 He saith ( ads he ) it was a full valuable Compensation ( therefore not of the same . 1 This Inference would trouble Mr B. to prove . 2 Therefore not made by the same , nor by any of the Debtors appointment , will follow , ( perhaps ) but no more . 3 That by Reason of the Obligation upon us , we our selves were bound to undergo the punishment . Therefore Christs punishment was not in the Obligation , but only ours , and so the Law was not fully Executed , but Relaxed . 1 This is my Thesis fully , the Law was Executed as to its Penalty , relaxed as to the Person suffering . 2 The Punishment that Christ under-went , was in the Obligation , though threatned to us . 4 He saith , he meaneth not that Christ bore the same punishment due to us in all Accidents of Duration and the like : but the same in weight and preasure ( therfore not the same in the Obligation , because not fully the same Act . The Accidents I mention , follow and attend the Person suffering , and not the Penalty it self . All Evils in any suffering as far as they are sinful , attend the Condition of the Parties that Suffer : Every thing usually recounted by those who make this and the like Exceptions , as far as they are purely penal , were on Christ . 5 He saith God had power so far to relax his own LAW , as to have the name of a Surety put into the Obligation , which before was not there , and then to require the whole debt of that Surety . And what saith Grotius more then this ? If the same things in the Obligation be paid , then the Law is Executed : and if Executed , then not Relaxed . Here he confesseth . That the Sureties name was not in the Obligation , and that God Relaxed the Law to put it in . Now the main businesse that Grotius drives at there , is to prove this Relaxation of the Law , and the non-Execution of it on the Offenders threatned . Thus far Mr Baxter . 1 All this proves not at all the things intended , neither doth any Concession here mentioned , in the least take off from the main Assertion I maintain , as is apparent any at first view . 2 Grotius is so far from saying more then I do , that he sayes not so much . 3 This Paralogisme if the Law be Executed , then not Relaxed ; and on the contrary , ariseth-meerly from a non-Consideration of the nature of Contradictories : The Opposition fancied here is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as is required of Contradictions : 4 The Observation , that Crown main business is other , discovereth the Bottom of M. B. his mistake . Even a supposal that I should oppose Grotius in his main Intendment in the place Considered , which was not once in my thoughts . It was meerly about the nature of the Penalty that Christ underwent , that I Discoursed . How the Relaxation of the Law , as to the Commutation of Persons may be Established , whether we affirm , Christ to have paid the Idem or Tantundem . And that Mr B. affirms the same with me , I can prove by twenty Instances . The Reader ( if he please ) may consult Pag. 18. & 25. 33 , 34 , 35. 42. 48. and in plain terms Pag. 81. In respect of punishment abstracting from Persons , the Law was not dispensed withal as to Christ ? And what said I more ? And so much ( if not too much ) to Mr Baxters Exceptions , which of what weight and force they are , I leave to others to judge . That which I maintain as to this Point in Difference , I have also made apparent ; It is wholly comprized under these Two Heads : 1 Christ suffered the same Penalty which was in the Obligation . 2 To do so , is to make Payment ejusdem , and not tantidem . The REASONS of both , I shall briefly subjoyne . And as to the FIRST , they are these following : 1 The Scripture hath expresly revealed the Translation of Punishment in respect of the Subjects suffering it : but hath not spoken one word of the change of the kind of Punishment , but rather the contrary is affirmed . Rom. 8. 32. He spared not his own SON , but delivered him up for us all . 2 All the Punishment due to us , was contained in the Curse and Sanction of the Law : That is the Penalty of the Obligation whereof we spake ; but this was undergon by the Lord Christ . For he hath REDEEMED us from the Curse of the LAW , being made a Curse for us , Gall . 3. 13. 3 Where God condemneth sin , there he condems it , in that very Punishment which is due unto it in the Sinner , or rather to the Sinner for it . He hath revealed but one Rule of his proceeding in this case . How he condemned sin in the flesh of Christ : or in him , sent in the likenesse of sinful flesh . Rom. 8. 30. God sending his own Son in the likenesse of sinful Flesh , and for Sin condemned sin in the flesh . The condemning of Sin , is the infliction of Punishment due to Sin . 4 The whole Penalty of Sin is Death , Gen. 2. 11. This Christ underwent for us . Heb. 2. 14. He tasted Death . And to die for another , is to undergo that Death which that other should have undergone , 2 Sam. 18. 33. It is true , this Death may be considered either in Respect of its Essence , ( if I may be allowed so to speak ) which is called the pains of Hell which Christ underwent , Psal. 18. 6. and 22. 1. Luke 22. 44. or of its Attendencies , as Duration and the like , which he could not undergo : Psal. 16. 20. Acts 2. So that whereas Eternal Death may be considered Two wayes , either as such in potentia , and in its own nature , or as actually : So , our Saviour underwent it not in the latter , but first sense , Heb. 2. 9. 14. which by the Dignity of his Person , 1 Pet. 3. 18. Heb. 9. 26. 28. Rom. 5. 9. which raises the Estimation of Punishment , is aequipotent to the other . There is a sameness in Christs sufferings with that in the Obligation in respect of Essence , and equivalency in respect of Attendencies . 5 The meeting of our Iniquities upon Christ , Isa. 53. 6. and his being thereby made sin for us , 2 Cor. 5. 21. lay the very Punishment of our Sin , as to us threatned , upon him . 6 Consider the Scriptural Descriptions you have of his Perpessions , and see if they do not plainly hold out the utmost that ever was threatned to sin . There is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isa. 53. 5. Peters {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 1 Pet. 2. 24. the liver , nibex , wound , stripe , that in our stead was so on him , that thereby we are healed . Those Expressions of the Condition of his Soul in his sufferings , whereby he is said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mat. 26. 34. Mark 14. 33. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Luke 22. 44. Sadness unto death , Mat. 26. 38. That dreadful cry , Why hast thou forsaken me ? Those cryes out of the deep , and mighty supplications under his fear , Heb. 5. 7. that were upon him do all make out , That the bitterness of the Death due to Sin was fully upon his Soul . Sum all his outward appearing Preasures , Mocks , Scoffs , Scorns , Cross , Wounds , Death , &c. And what do some of their afflictions , who have suffered for his Name , come short of it ? And yet how far were they above those dreadful expressions of anguish , which we find upon the fellow of the Lord of Hosts , the Lyon of the Tribe of Judah , who received not the Spirit by measure , but was anoynted with the Oyle of Gladness above his Fellows ? Certainly his un-conceivable sufferings were in an other kind , and such as set no example to any of his , to suffer in after him . It was no less then the weight of the wrath of God , and the whole punishment due to sin , that he wrestled under . 2 The Second Part of my Position is to me confirmed by these , and the like Arguments : That there is a Distinction to be allowed between the Penalty and the Person suffering , is a common apprehension : especially when the nature of the Penalty is only enquired after . If a man that had but one Eye were Censured to have an Eye put out , and a dear Friend pitying his deplorable Condition , knowing , that by undergoing the Punishment decreed , he must be left to utter blindness , should upon the allowance of Commutation ( as in Zaleucus case ) submit to have one of his own Eyes put out , and so satisfie the Sentence given , though by having two Eyes , he avoid himself the misery that would have attended the others suffering , who had but one . If ( I say ) in this Case , any should ask , Whether he underwent the idem the other should have done , or tantundem , I suppose the Answer would be easie . In things Real it is unquestionable ; and in things Personally , I shall pursue it no further , lest it should prove a strife of words . And thus far of the suffering of Christ in a way of Controversie : what follows will be more Positive . CAP. V. The Second Head about JVSTIFICATION before Believing . THE next thing I am called into Question about , is Concerning actual , and absolute Justification before Believing : this Mr Baxter speaks to page 146 , and so forwards : and First Answers the Arguments of Maccovius for such Justification , and then page 151 Applyes himself to remove such further Arguments , and places of Scripture , as are by me Produced for the Confirmation of that Assertion . Here perhaps I could have desired a little more Candor . To have an Opinionion fastened on me , which I never once received , nor intimated the least Thought of , in that whole Treatise , or any other of Mine ; and then my Arguments Answered as to such an end , and purpose , as I not once intended to promote by them , is a little to harsh Dealing . It is a facile thing , to Render any mans Reasonings exceedingly weak , and rediculous , if we may impose upon them such , and such things to be proved by them , which their Author never once intended . For Partional Justification , Evangelical Justification , whereby a Sinner is compleatly Justified , that it should preceed Believing , I have not only not Asserted , but Positively Denyed , and disproved by many Arguments : To be now traduced as a Patron of that Opinion , and my Reasons for it , Publickly Answered , seems to me something Uncouth : However I am Resolved not to interpose in other mens Disputes , and Differencies , yet lest I should be again , and further mistaken in this , I shall briefly give in my Thoughts to the whole Difficulty : after I have discovered , and discussed the Ground , and Occasion of this mistake . In an Answer to an Argument of Grotius about the Satisfaction of Christ , denying that by it we are ipso facto delivered from the Penalty due to Sin : I Affirmed that by his Death , Christ did actually , or ipso facto deliver us from the Curse , by being made a Curse for us ; and this is that , which gave occasion , to that Imputation before mentioned . To cleer my mind in this , I must desire the Reader to consider , That my Answer is but a Denial of Grotius his Assertions : In what kind , and respect Grotius doth there deny that we are ipso facto delivered by the Satisfaction of Christ , in that sense , and that only , do I affirm that we are so : otherwise there were no Contradictions between his Assertion , and mine , not speaking ad idem , and eodem respectu . The truth is , Grotius doth not in that place whence this Argument is taken , fully , or cleerly manifest , what he intends by a deliverance which is not actual , or ipso facto : and therefore I made bold to Interpret his Mind , by the Analogie of that Opinion wherewith he was throughly infected about the Death of Christ . According to that , Christ delivering us by his Satisfaction , not actually , nor ipso facto , is so to make Satisfaction for us , as that we shal have no Benefit by his Death , but upon the performance of a Condition , which himself by that Death of his , did not absolutely procure . This was that which I opposed and therefore affirmed , That Christ by his Death did actually , or ipso facto , deliver us . Let the Reader then here Observe : 1 That our Deliverance is to be referred to the Death of Christ , according to its own Causality ; that is , as a Cause Meritorious : Now such Causes do actually , and ipso facto produce all those Effects , which immediatly slow from them ; not in an immediation of Time , but Causality . Look then what Effects do follow , or what things soever are procured by them , without the interposition of any other Cause in the same kind , they are said to be procured by them actually , or ipso facto . 2 That I have abundantly proved in the Treatise mentioned , That if the Fruits of the Death of Christ , be to be communicated unto us upon Condition , and that Condition to be among those Fruits , and be it self to be absolutely communicated upon no Condition , then all the Fruits of the Death of Christ , are as absolutely procured for them , for whom he Died , as if no Condition had been prescribed ; for these things come all to one . 3 I have proved in the same Place , That Faith , which is this Condition , is it self procured by the Death of Christ , for them for whom he Died , to be freely bestowed on them , without the prescription of any such Condition as on whose fulfilling , the Collation of it should depend . These things being considered ( as I hoped they would have been by every one , that should undertake to Censure any thing , as to this Business in that Treatise ( they being there all handled at large ) it is apparent what I intended by this actual Deliverance : viz. That the Lord Jesus by the Satisfaction & Merit of his Death , & Obligation made for all , & only his Elect , hath actually , & absolutly purchased , & procured for them all Spiritual Blessings of Grace , & Glory to be made out unto them , and bestowed upon them in Gods way , and Time , without dependance on any CONDITION to be by them performed , not absolutly procured for them thereby : whereby they became to have a Right unto the GOOD THINGS by him Purchased , to be in due time Possessed according to Gods Way , Method , and Appointment . From a faithful adherence unto this Perswasion , I see nothing as yet of the least Efficacy , or force to disswade me : and am bold to tell these concerned therein , That their Conditional Satisfaction , or their suspending the Fruits of the Death of Christ upon Conditions , as though the Lord should give him to die for us upon Condition of such , and such things , is a vain Figment , contrary to the Scriptures , inconsistent in it self , and destructive of the true value , and vertue of the Death of Christ ; which by the Lords Assistance , I shall be ready at any time to Demonstrate . My Intention in the place Excepted against being cleered , I shall now tender my Thoughts to these Two things : 1 The distinct Consideration of the Acts of the Will of God , before , and after the Satisfaction of Christ : as also before , and after our Believing towards us , as unto Justification . 2 The distinct Estate of the Sinner upon that Consideration : with what is the Right to the Fruits of the Death of Christ which the Elect of God have before Believing . CAP. VI . Of the Acts of Gods Will towards Sinners , Antecedent and Consequent to the Satisfaction of Christ : Of Grotius Judgment herein . THE distinct Consideration of the Acts of Gods Will , in reference to the Satisfaction of Christ , and our believing , ( according to the former Proposal ) is the First thing to be Considered . Grotius , who with many ( and in an especial manner with Mr Baxter ) is of very great account , ( and that in Theologie ) distinguisheth ( as himself calls them with a School term ) 3 Moments , or Instances of the Divine Will . a 1 Before the Death of Christ , either actually accomplished , or in the purpose , and fore-knowledge of God ; in this instant ( he saith ) God is Angry with the Sinner , but so , as that he is not averse from all Wayes of laying down his Anger . b 2 Upon the Death of Christ , or that being suppos'd , wherein God not only Purposeth , but also Promiseth to lay aside his Anger . c 3 When a man by true Faith believeth in Christ , and Christ according to the Tenure of the Covenant commendeth him to God : here now God layes aside his Anger , and receiveth man into Favour . Thus far he . Amongst all the attempts of distinguishing the Acts of Gods Will in reference unto Christ , and Sinners , what ever I considered , I never found any more slight Atheological , and discrepant from the Truth , then this of Grotius . d To measure the Almighty by the Standard of a man , and to frame in the mind a mutable Idol , instead of the Eternal , Unchangeable God , is a Thing that the fleshly Reasonings of dark understandings are prone unto . Feigns the Lord in one Instant Angry , afterwards promising to cease to be so , then in another instant laying down his Anger , and taking up a contrary affection , and you seem to me , to do no less . What it may be esteemed in Law , which was that Authors faculty , I know not : but suppose in Divinity , that ( notwithstanding the manifold Attempts of some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in most heads of Religion ) e the ascribing unto the most holy , things alien , and opposite unto his glorious nature , is by common consent , accounted no less then f blasphemy : whither this be here don , or no , may easily appear . I hope then without the offence of any , I may be allowed to call those Dictates of Grotius to the Rule , and Measure of Truth . 1 Before the fore-sight of the Death of Christ ( saith he ) God is angry with Sinners , but not wholly averse from all wayes of laying aside that Anger . Answ. 1 That God should be conceived angry after the manner of men , or with any such kind of Passion , is grosse Anthropomorphisme ; as bad , if not worse , then the assigning of him a bodily shape . g The Anger of God is a pure Act of his Will , whereby he will effect ▪ and inflict the Effects of Anger . Now what is before the fore-sight of the Death of Christ , is certainly from Eternity . Gods Anger must respect either the purpose of God , or the Effects of it . The latter it cannot be , for they are undoubtedly all temporal . It must be then his purpose from Eternity to inflict punishment , that is the Effect of Anger . This then is the First thing in the business of Redemption assigned by Grotius , unto the Lord . viz. He purposed from Eternity , to inflict punishment on Sinners : and on what sinners ? even those , for whom he gives Christ to die , and afterwards receives into favour , as he expresseth himself . Behold here a Mystery of Vorstian Theology : God changing his eternal purposes . h This Arminius at first could not down withal , inferring from hence , That the Will of God differ'd not from his Essence , that every act thereof , is , 1 Most Simple : 2 Infinite : 3 Eternal : 4 Immutable : 5 Holy . Reason it self would fain speak in this Cause , but that the Scriptures do so abound , many places are noted in the Margin . Ja. 1. 17. 2 Tim. 2. 19. Ps. 33. 9 , 10 , 11. Acts. 15. 18. &c. may be added . A mutable god , is of the dunghil . 2 That the Death of Christ is not compriz'd in the first consideration of Gods Mind , and act of his Will towards Sinners to be saved , is assumed gratis . 3 He is not ( saith he ) averse from all wayes of laying down this Anger . This Schem Grotius placeth ( as is evident ) in God , as the foundation , and bottom of sending Christ for our Redemption . This he immediatly subjoyns without the least intimation of any further inclination in God towards Sinners , for whom he gives his Son . But , 1 This is a meer negation of inflicting Anger for the present : or a suspension of that affection from working according to its Qualitie ; which how it can be ascribed to the pure and active i Will of God , I know not . Yea , it is above disproved . 2 Such a kind of Frame , as it is injurious to God , so to be held out as the fountain of his sending Christ to die for us , is ( I am perswaded ) an Abhorrency to Christians . And , 3 Whether this Answer that , which the Scripture holds out , as the most intense distinguishing love . Joh. 3. 16. Rom. 5. 8. Chap. 8. 32. 1 Joh. 4. 9 , 10. is easily discernable . A natural velleity to the good of the Creature , is the thing here couched , but was never proved . In the second Instance , God ( saith he ) the Death of Christ being suppos'd , not only determineth , but also promiseth to lay aside his anger . 1 What terms can be invented to hold out more expresly a Change , and Alteration in the Unchangable God , then these here used , I know not . 2 That the Will or Mind of God , is altered from one respect towards us , to another , by the Consideration of the Death of Christ , is a low , carnal Conception . The Will of God is not moved by any thing without it self . k Alterations are in the things altered , not in the Will of God concerning them . 3 To make this the whole Effect of the Death of Christ , ( that God should determine , and promise to lay aside his wrath ) is l no Scripture discovery , either as to Name , or Thing . 4 The Purposes of God , which are all Eternal , and the Promises of God , which are all made in time , are very inconveniently ranged in the same Series . 5 That by the Death of Christ , Attonement is made , everlasting Redemption purchased , that God is Reconciled , a Right unto Freedom obtained , for those for whom he died , shall be afterwards declared . 6 If God doth only Purpose , and Promise to lay aside his Anger upon the Death of Christ , but doth it not until our actual believing ; then , 1 our Faith is the proper procuring cause of Reconciliation ; the Death of Christ , but a Requisite Antecedent , which is not the Scripture Phrase . Rom. 5. 10. 2 Cor. 5. 18. Eph. 2. 16. Col. 1. 20 , 21. Dan. 9. 24. Heb. 2. 17. Eph. 1. 7. Heb. 9. 12. 2 How comes the Sinner by Faith , if it is the Gift of God ? It must be an Issue of Anger , and Enmity , for that Schem only , is actually ascribed to him , before our enjoyment of it ; Strange ! that God should be so far reconciled , as to give us Faith , that we may be reconciled to him , that thereupon he may be reconciled to us . 3 For the Third Instance , of Gods receiving the sinner into love , and favour upon his beleeving , quite laying aside his anger . I Answer : To wave the Anthropomorphisme , wherwith this Assertion is tainted as the former : If by receiving into favour , he intend absolute , compleat pactional Justification , being an Act of favour , quitting the sinner from the guilt of sin , charged by the Accusation of the Law , terminated on the Conscience of a sinner : I confess it , in order of nature , to follow our beleiving . I might Consider further the Attempts of others for the right sttating of this business , but it would draw me beyond my Intention . His failings herein , who is so often mentioned , and so much used , by him , who gives occasion to this rescript , I could not but remark . What are my own Thoughts and Apprehensions of the whole , I shall in the next place briefly impart . Now to make way hereunto , some things I must suppose : which though some of them otherwhere controverted , yet not at all in reference to the present business : and they are these . 1 That Christ died only for the Elect : or God gave his Son to die only for those , whom he chuseth to life , and salvation for the praise of his glorious Grace . This is granted by Mr Baxter , where he affirms , That Christ bare not punishment for them , who must bear punishment themselves in eternal fire . Thes. 33. p. 162. And again , Christ died not for final Vnbelief . Thes. 32. p. 159. therefore not for them who are finally Unbelievers , as all non-Elected are , and shall be . For what Sinners he died , he died for all their sins , Rom. 5. 6 , 7 , 8. 2 Cor. 5. 21. 1 Joh. 1. 7. If any shall say , That as he died not for the final Unbelief of others , so not for the final Unbelief of the Elect , and so not for final Unbelief at all . I Answer , First , If by final Unbelief , you mean that which is actually so , Christ satisfied not for it . His satisfaction cannot be extended to those things , whose Existence is prevented by his Merit . The Omission of this in the consideration of the Death Christ , lies at the bottom of many mistakes . Merit , and Satisfaction , are of equal Extent as to their Objects : both also tend to the same End , but in sundry respects . Secondly , If by final Vnbelief , you understand that which would be so , notwithstanding all means , and remedies , were it not for the Death of Christ , so he did satisfie for it . It's Existens being prevented by his Merit . So then , if Christ died not for final Unbelief , he died not for the finally Unbeleeving : Though the Satisfaction of his Death hath not paid for it , the Merit of his Death would remove it . Thirdly , I Suppose , That the Means , as well as the Ends , Grace , as Glory , are the Purchase , and procurement of Jesus Christ : See this proved in my Treatise of Redemption . Lib. 3. Cap. 4. &c. Fourthly , That God is absolutely immutable , & unchangable in all his Attributes : Neither doth his Will admit of any alteration . This proved above . Fifthly , That the Will of God is not moved properly by any external Cause whatsoever , unto any of its Acts , whether imminent , or transient . For , 1 m By a moving Cause , we understand a Cause Morally Efficient ; and if any thing were so properly in respect of any Act of Gods Will , then the Act ( which is the Will of God Acting ) must in some respect , ( viz. As it is an Effect ) be less worthy , and inferiour to the Cause ; for so is every Effect , in respect of it's Cause . And , 2 Every Effect produced , proceedeth from a Passive possibility unto the Effect , which can no way be assigned unto God , besides it must be temporarie ; for nothing that is Eternal , can have dependance upon that , whose Rise is in Time : and such are all things external to the Will of God , even the Merit of Christ himself . 3 I cannot imagine how there can be any other Cause , why God Willeth any thing , then why he not Willeth , or Willeth not other things , which for any to Assign , will be found Difficult : Mat. 11. 25. Chap. 20. 15. So then when God Willeth one thing for another , as our Salvation for the Death of Christ , the one is the Cause of the other ; neither moveth the Will of God . Hence , Sixthly , All Alterations are in the things , concerning which the Acts of the Will of God are , none in the Will of God its self . These things being premised , what was before proposed , I shall now in order make out ; beginning with the Eternal Acts of the Will of God towards us , antecedent to all , or any Consideration of the DEATH of CHRIST . CAP. VII . In particular of the Will of God towards them for whom Christ died , and their state , and Condition as Considered Antecedanous to the Death of Christ , and all Efficiency thereof . FIRST then , the Habitude of God towards man , Antecedent to all fore-sight of the Death of Christ , is an Act of Supream Soveraignty , and Dominion , appointing them , by means suited to the manifestation of his Glorious Properties , according to his Infinitely Wise , and Free Disposal , to Eternal Life , and Salvation , for the praise of his glorious Grace . That this Salvation was never but one , or of one kind , consisting in the same kind of Happiness , in reference unto Gods appointment , needs not much proving . To think that God appointed one kind of Condition for man if he had continued in Innocency , and another upon his Recovery from the Fall ; is to think , That his Praescience is but Conjectural , and his Will alterable . In this Instant then , we suppose no kind of Affection in God , properly so called : No Changable Resolution , no Inclinableness , and Propensity of Nature , to the good of the Creature in General , no Frame of being angry , with only a not-averseness to the laying down of his anger , &c. All which , and the like are derogatory to the Infinite Perfection of God . Nor yet any Act of pitying , and pardoning Mercy , much less any quiting , or cleering of Sinners , whereby they should be justified from Eternity ; the Permission of sin it self in the purpose of it , being not presuppos'd , but included in this Habitude of Gods Will towards man , to make it compleat . Neither any Absolute intention of doing good unto man , without respect unto Christ , and his Merits , they refering to the good to be done , not to his appointment ; for by them is this Purpose of his to be accomplished . Nor Lastly , doth it contain any actual Relaxation , Suspension , or Abrogation of that Law and it 's Penalties , by which it is his Will the Creature shall be Regulated , in reference to the Persons concerning whom this Act of his Will is : They standing indeed , in that Relation thereunto , as in the season of their Existence , their several Conditions expose them to , by vertue of the first Constitution of that Law . But it is such an Act of his Will , as in the Scripture is termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Acts 2. 23. Rom. 8. 29. 1 Pet. 1. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Rom. 8. 28. 9. 11. Eph. 3. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mat. 11. 26. Eph. 1. 5. 2 Thess. 1. 11. Luke 12. 32. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Eph. 1. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 2 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Eph. 1. 5. 11. Rom. 8. 29. Ordination , or Appointment unto life , Act. 13. 48. 1 Thess. 5. 5. 9. All which , and divers other expressions , point at the same thing . Divines commonly in one word call it his Decree of Election , and sometimes according to Scripture , Election it self , Eph. 1. 4. Neither doth the Word hold out any Habitude of God towards man . Antecedaneous to all Efficiency of the Death of Christ , but only this : I speak of them only in this whole DISCOURSE for whom he died . That this is an Act of Sovereignty , or Supream Dominion , and not of Mercy ( properly so called ) hath been by others abundantly proved . And this I place as the Causa {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Satisfaction of Christ , and the whole dispensation of making out Love unto us , through various Acts of Mercy . This in the Scripture is called the Love of God . Rom. 9. 13. and is set out as the most intense Love , that ever he beareth to any of his Creatures : Joh. 3. 16. Rom. 5. 8. 1 Joh. 4. 9. Being indeed as properly Love , as love can be assigned unto God . His Love is but an act of his Will , whereby , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And in respect of Effects , ( in which respect , chiefly Affections are ascribed unto God ) it hath the most eminent possible . Now this being discriminating , can no way be reconciled with the common affection before disprov'd . For the Order , and Series of the Purposes of God , as most natural for our apprehension , and agreeable to his own infinite Wisdome , tending to the compleating of this Love , in all its Issues , and Fruits , as it is more curious ( perhaps ) in the framing , then necessary to be known , so certainly , it would be too long and intricate a work for me to discuss at present , in reference to this Intendment . Only in general , this must be granted , that all the Thoughts of God , concerning the way of accomplishing this Act of his Will , must be subordinate hereunto , as comprizing the End , and Co-ordinate among themselves , as being concerning the Means . In Particular , the Constitution , or appointment of the Covenant of free-Grace , for the Recovery , and bringing home unto God of fallen man , hath immediate dependance thereon , I mean in that way of Dependance , which their order gives unto them . I cannot assent to what Mr Baxter hath asserted in this matter ; Thess. 14. Expl. p. 90. The Satisfaction of Christ ( saith he ) to the Law , goes before the new Covenant , though not in regard of its payment ( which was in the fulness of time ) yet in undertaking , acceptance , and efficacy ; there could be no treating on new terms , until the old Obligation was satisfied , and suspended . Had he attempted the proof of this Assertion , perhaps he would have found it a more difficult Undertaking , then barely to Affirme it . Some few REASONS to the contrary , that present themselves , I shall briefly set down . 1 Christ himself with his whole Satisfaction , and Merit , is included in the Covenant : therefore his Satisfaction is not antecedent to the COVENANT . The First appeareth , in that all Promises of Pardoning Mercy are in , and of this new Covenant . Heb. 8. 10. 12. but now , in them , as the foundation of that Mercy , is Christ himself with his SATISFACTION comprised , Gen. 3. 15. Esa. 9. 6 , 7. 2 He , who in all that he is , as made unto us , was the Mediator of the new Covanant , and whose Merit , and Satisfaction in all that they are , are appointed for the procuring the Mercies of the NEW COVENANT , his Satisfaction is not antecedent to the Covenant , Heb. 7. 22. Chap. 8. 6. &c. 3 The Constitution of the New Covenant , as it is in the Purpose of God , is the Rise , and Fountain of giving Christ with his Satisfaction for us . It is in the Purpose of God to save us through Faith by pardoning mercy : in the pursute of that Design , and for the praise of that glorious Grace , is Christ given . Joh. 3. 16. Rom. 8. 32. Or thus : 4 If the designation of that way of life , and salvation , which is administred by the Gospel , be antecedent to the satisfaction of Christ , then the satisfaction of Christ is not antecedent to the New Covenant : for nothing can be before , and after the same thing : Understand the designation of the way of life , and the satisfaction of Christ , in the same order of Decree , or Execution . Now the supposal is manifest : The satisfaction of Christ being appointed as the means of accomplishing that way of life . If Mr Baxter intendeth those latter words ( There could be no treating on new terms , before the OLD OBLIGATION was satisfied , or suspended ) as a proof of his former Assertion , he will fail in his intendment , as I supose . For , 1 Treating on new terms , denoteth either consilium in eundi foederis , or exequendi : If the First , it is nothing but the Purpose of God to save his Elect by pardoning Mercy , for the praise of his glorious Grace : This is wholly Antecedent to any Efficiency of the death , and Satisfaction of Christ , as being of meer , and absolute Grace , Jer. 31. 3. Hab. 8. 7 , 8. If the Latter be intended , or the actual taking of Sinners into Covenant , by working an acceptance of it upon their Spirits , and obedience to the Condition of it , in their hearts , then though the satisfaction of Christ be antecedent here unto , yet it is not thence , antecedent to the new Covenant : For the new Covenant , and taking into Covenant , are distinct . This then being assigned unto God after our manner of Apprehension , the next Enquiry is into the State , and Condition of those Persons , who are the peculiar Object of the act of Gods Will before described , in reference thereunto , antecedaneous to all Consideration of the Death of Christ , and all Efficacy thereof . The Scripture speaking of them in this Condition , saith , That they are beloved : Rom. 9. 13. Rom. 11. 28. Elected : Eph. 14. Ordained unto eternal life : Acts 13. 48. 2 Thess. 2 13. Whether only the Eternal Actings of the Will of God towards them , or also their own change , either Actual in respect of real State , and Condition ; or Relative in reference to the Purpose of GOD , is not certainly evident . Hereunto then , I Propose these Two Things : 1 By the Eternal Love , Purpose , and Act of Gods Will towards them that shall be saved , ( who are so from thence ) they are not actually changed from that Condition ▪ which is common to them , with all the Sons of men after the fall . 2 By vertue of that Love alone , they have not so much as Personal Right unto any of those things which are the proper Effects of that LOVE , and which it produceth in due season , beseemingly to the Wisdome , and Justice of God . Either of these ASSERTIONS shall be briefly proved . For the First , it is manifest : 1 From that Act of Gods Will , which to this Love is Contradistinct : What change is wrought in the Loved , or Elected , by the Purpose of God according to Election ; an answerable Change must be wrought in the hated , and appointed to condemnation , by the Decree of Reprobation : Now that this should really alter the Condition of men , and actually dispose them under the Consequences of that Purpose , cannot be granted . 2 Anallogie from other Eternal Purposes of God , gives a Demonstration hereof . The Eternal Purposes of the divine Will , for the Creation of the World out of Nothing ; left that Nothing , as very nothing as ever , until an Act of Almighty Power gave ( in the beginning ) Existence , and Being to the things , that are seen . Things have their certain Fructurition , not instant actual Existence from the Eternal Purposes of God , concerning them . 3 The Scripture plainly placeth all men in the same State and Condition before Conversion , and Reconciliation . We have proved , That Jews , and Gentiles are all under sin , Rom. 3. 9 , 10. So every mouth is stopped , and all the World is become guilty before God . verse 19. All being by nature , Children of wrath : Eph. 2. 3. The Condition of all in Vnregeneracy , is really one , and the same . Those who think it is a mistaken Apprehension in the Elect to think so , are certainly too much mistaken in that Apprehension . He that believeth not the Son , the wrath of God abideth on him , Joh. 3. 36. If the mis-apprehension be , as as they say it is , Unbelief , it leaves them , in whom it is , under the wrath of God . He that would see this further cleered , and confirmed , may consult my Treatise of REDEMPTION , Lib. 3. Cap. 8. where it is purposely , and expresly handled at large . Hence Mr Baxter may have some directions how to dispose of that Censure concerning me , which yet he is pleased to say , That he suspendeth , page 158. viz. That I should affirm Justification to be nothing but the manifestation of Eternal Love , which I have more , then in one place , or two , Expresly opposed . That any one should but here , and there consult a few Lines , or Leaves of my Treatise , I no way blame : In such things we all use our Liberty : but that upon so sleight a view , as cannot possibly represent the Frame , Structure , and Coherence of my Judgment in any particular , to undertake a Confutation , and Censure of it , cannot well be done without some regreet to candid Ingenuity . For the Second Assertion laid down , which goeth somthing farther , then the former , it is easily deduced from the same Principles therewithal : I shall therefore adde only one ARGUMENT for the Confirmation thereof . God having appointed that his Eternal Love in the Fruits thereof , should be no otherwayes Communicated but only in , and by Christ , all right thereunto , must of necessity be of his procurement , and Purchasing . Yea , the End of the Mediation of the Lord Jesus , is , To give Right , Title , and Possession in their several Order , and seasons unto , and in all the Fruits , Issues , and Tendency's of that Love , unto them whose Mediator he is appointed to be . Thus far then , all is seated in the bosome of the Almighty . All differencing Acts of Grace flowing from hence , being to be made out as seems Good unto him in his Infinite wise Sovereignty ; from whence alone is the disposal of all these things , as to that Order which may most conduce to his Glory : And this also writes vanity upon the Objection ( insisted on by Mr Baxter , page 157. ) that when we have a Right , we must presently have a Possession : All these things being to be moderated according to his free Sovereign disposal . And this concerneth the FIRST INSTANT proposed . CAP. VIII . Of the Will of God in Reference to them for whom Christ died immediately upon the Consideration of his Death ; and their State , and Condition before actual Believing in Relation thereunto . THE Second Instant Proposed to be Considered , is , In the immediate Issue of the Death of Christ , as Purposed , and accomplished . Purpose , and Accomplishment are indeed different ; but their Effects in respect of God , are the same . In reference to us also ▪ the Death of Christ hath the same Efficacy as promised , and as performed . What Acts the Scripture ascribes unto God , antecedent unto any Consideration of the Death of Christ ( or at least such as are absolutely free , and of Sovereignty , without any influence of causality from thence ) we saw before : ( for as for the order of Gods Decrees compared among themselves , I will not with any one Contend ) Here we enquire what it holdeth out of him , that being in all its Efficacy supposed . And we Affirme , 1 That the Will of God is not moved to any thing thereby , nor changed into any other Respect towards those for whom Christ died , then what it had before ; This was formerly proved , and must again be touched on . But , 2 The Death of Christ purposed , and accounted effectual ( as before ) God can agreeable to his infinite Justice , Wisdome , Truth , and appointment , make out unto sinners for whom Christ died , or was to die , all those good things , which he before purposed , and Willed by such means to them : those things being purchased , and procured , and all hinderances of bestowing them , being removed , by that Satisfaction , and Merit , which by free Compact , he Agreed , and Consented should be in that Death of Christ . 3 That as the making out of all spiritual blessings , first purposed by the Father , then purchased by the Son , that they might be bestowed Condecently to divine Justice ; God hath reserved it to his own Sovereign disposal . That it be done , so that they for whom this whole Dispensation is appointed , may really enjoy the Fruits of it , is all , that necessarily is included , either in the Purpose , or Purchase . Hence it is that the discharge of the Debtor , doth not immediately follow the Payment of the Debt by Christ , not because that Payment is refusable ; but because in that very Covenant , and Compact , from whence it is that the Death of Christ , is a Payment ; God reserveth to himself this Right , and Liberty , to discharge the Debtor , when , and how he pleaseth . I mean as to Times and Seasons ; for otherwise , the means of actual freedom , is procured by that Payment , though not considered meerly as a Payment , which denotes only Satisfaction , but as it had adjoyned Merit also . Therefore that Principle much used , and rested on by Mr Baxter in the Business of Satisfaction , to obviate this very difficulty , of a not immediate discharge , if Christ paid the Debt , viz. That the Satisfaction of Christ is a refusable Payment ; which he presseth Page 149 , 150. is neither true in it self , nor accommodate to this difficulty ▪ 1 Not True : For , The Suffering of CHRIST may be Considered , either , 1 , Absolutely , as in it self , abstracting from the Consideration of any Covenant , or Compact thereabout ; and so it cannot be said to be a refusable Payment : not because not refusable , but because no Payment . That any thing should have any such reference unto God as a Payment , or Satisfaction , whether refusable or otherwise , is not from its self , and its own nature , but from the Constitution of God alone . Between God , and the Creature there is no Equality , not so much as of Proportion . Christ in Respect of his Humane Nature , though United to the Deity , is a Creature , and so could not absolutly satisfie , or merit any thing at the hand of God : I mean with that kind of merit , which ariseth from an absolute Proportion of things . This Merit , can be found only among Creatures : and the Advancement of Christs Humanity takes it not out of that Number . Neither in this sense can any Satisfaction be made to God for sin . The Sinners own undergoing the Penalty neither is Satisfaction in the sense whereof we speak , neither can it properly be said to be so at all ; no more then a thing to be done , which is Endlessly in doing . 2 It may be Considered with Reference unto Gods Constitution , and Determinatiou , Predestmating Christ unto that Work , and appointing the Work by him to be accomplished , to be satisfactory , equaling ( by that Constitution ) the End , and the Means . And thus the Satisfaction of Christ in the Justice of God was not refusable ; the Wisdom , Truth , Justice , and suitable Purpose of God , being engaged to the Contrary . 2 , This distinction is not accommodate to this difficulty ; the sole Reason thereof being what was held out . before , of the Interest of Gods Sovereign Right to the bestowing of Purposed , Purchased , Promised Blessings , as to Times , and Seasons , according to the free Councel of his own Will . 3 , Hence then it is , That God in the Scripture upon the Death of Christ is said to be reconciled , to be returned unto Peace with them for whom he so died , the Enmity being slain , and peace actually made , Ephes. 2. 14 , 15 , 16. Collos. 1. 20. because he now will , and may , suitablely to his Justice ▪ Wisdome , and Appointment , make out unto them ? for whom the Atonement was made , all fruits of Love , Peace , and Amity . Heb. 2. 17. Rom. 5. 10 , 11. 2 Cor. 5. 19. The OBJECTION unto this , How then can God deny us the present Possession of Heaven ; used by Mr Baxter , Page 157. is not of any force , the whole disposal of these Things , being left to his own pleasure . And this is the SCHEME , which upon the Death of CHRIST , we assigne unto God : He is atoned , appeased , actually reconciled , at peace with those for whom Christ died , and in due time for his sake will bestow upon them all the Fruits , and Issues of Love , and renewed Friendship . This possibly may give some light into the immediate Effect of the DEATH of CHRIST ; which though I shall not purposely now handle , yet Mr Baxter with much diligence having employed himself in the Investigation thereof , I shall turn aside a little to Consider his ASSERTIONS , in this Particular . CAP. IX . A Degression concerning the Immediate Effect of the Death of Christ . IT is one of the greatest and noblest Questions in our Controverted Divinity , What are the immediate Effects of Christs Death ? He that can rightly Answer this , is a Divine indeed ; and by help of this , may expedite most other Controversies about Redemption , and Justification . In a word ; The Effects of Redemption undertaken , could not be upon a Subject not yet existent , and so no Subject , though it might be for them . None but Adam and Eve were then Existent : Yet as soon as we do Exist , we receive benefit from it . The suspending of the rigorous execution of the Sentence of the Law , is the most observable immediate Effect of the Death of Christ ; which suspension is some kind of Deliverance from it . Thus far Mr Baxter . Thess. 9. Explicat . pag. 67. There are scarce more lines , then mistakes in this Discourse : Some of them may be touched on . 1 Effects are to be Considered with Respect to their Causes . Causes are Real , or Moral . Real , or Physical Causes , produce their Effects immediately , either Immediatione suppositi , or Virtutis : Unto them the subject must be Existent . I speak not of creating power , where the Act produceth its Object . Moral Causes do never immediately acting their own Effects , nor have any immediate influence into them : There is between such Causes , and their Effects , the intervention of some 3d Thing , previous to them both , viz. Proportion , Constitution , Law , Covenant , which takes in the Cause , and lets out the Effect : And this for all Circumstances of where , how , when , suitable to the limitations in them expressed , or implyed : with the Nature of the things themselves . The Death of Christ is a Moral Cause , in respect of all its Effects : Whether those subjects on which it is to have its Effects , be Existent , or not Existent , at the time of its performance , is nothing at all considerable : If it wrought Physically , and Efficiently , the Existence of the Subjects on which it were to work , were requisite . It is altogether in vain to enquire of the immediate Effects of Christs Death upon an Existent subject : By the way : That Adam and Eve only were Existent , when Christ undertook the work of Redemption , to me is not cleer : no , nor yet the following Assertion , That as soon as we do Exist , we receive Benefit by it : taking benefit , for a benefit actually collated ( as Mr Baxter doth ) not for a right to a benefit , or the purpose of bestowing one , which will Operate in its due time : This is easily Affirmed ; and therefore Eadem Facilitate is Denyed . I have no fancy to strive to carry the Bell , and to be accounted a Divine indeed , by attempting at this time , a right Stating of , and Answer to this Question Proposed : I am not altogether ignorant of the endeavour of others , even as to this Particular , and have formerly spoken somthing that way my self . Mr Baxter seems here to understand by this Question , ( viz. What is the immediate Effect of the Death of Christ ) what is the first benefit , which from the Death of Christ , accreweth unto them for whom he died : Not what is the first thing , that every particular person is actually in his own Person , in his own time made partaker of : but a Benefit Generally established , and in being , upon the designment of the work of Redemption , which every one for whom Christ died hath a share of : And of this he Positively Affirms , That the suspending of the rigorous execution of the Sentence of the Law , is the most observable , immediate Effect of the Death of Christ : and so deserves the Title of a Divine indeed . Now truly ( though not to contend for the Bell with Mr Baxter , whereof I confess my self utterly unworthy , and willingly for many commendable Parts ascribe it unto him ) I cannot close with him , nor Assent unto that Assertion : Very gladly would I see Mr Baxters Arguments for this ; but those , ( as in most other Controverted things in this Book ) he is pleased to Conceal : and therefore though it might suffice me , to give in my Dissent , and so wait for further Proof ; yet that it may be apparent , That I do not Deny this meerly because its said , not Proved , ( which in things not cleer in themselves is a Provocation so to do ) I shall oppose One or Two ARGVMENTS unto it . All the Effects of the Death of Christ are peculiar only to the Elect , to some : the suspension of the rigorous execution of the Law , is not so . Ergo . The Minor is apparent : The Major proved by all the Arguments against Vniversal Redemption used in my former Treatise . 2 All the Effects of the Death of Christ are Spiritual , distinguishing , and saving , to the praise of Gods free Grace . The suspending of the vigorous Execution of the Law , is not so . Ergo , The Assumption is manifest : 't is only a not immediate casting into Hell , which is not a spiritual distinguishing Mercy : but in respect to many , tends to the manifestation of Gods Justice . Rom. 9. 22. The Proposition is evident . The Promises made unto Christ upon his undertaking this Work , doubtless do hold out all that he Effected by his Death . Of what Nature they are , and what is the main tendance of them I have elsewhere discovered , from the first to the last , they are restrained to distinguishing Mercies : see Isa. 49. 6 , 7 , 8 , 9 , 10. Chap. 53. 10 , 11 , 12. Isa. 61. 1 , 2. and no less is positively affirmed , Eph. 1. 4. Rev. 1. 5 , 6. If Mr Baxter say , that his meaning in this is , That if Christ had not undertaken the Work of Redemption , and Satisfaction , then the Law must have had rigorous Execution upon all , and therefore this being suspended upon his undertaking of it , is the first fruit of the Death of Christ . Notwithstanding this , yet that suspension ( which in respect of the different Persons towards whom it is actually exercised , hath different ends ) is not a Fruit , nor Effect of the Death of Christ , but a free Issue , of the same eternally wise Providence , Sovereignty , and Grace , as the Death of Christ himself is : If then by the rigorous Execution of the Law , you intend the immediate Execution of the Law in all its rigour , and punishments , this if it had been effected , could in your own Judgment have reached Adam , and Eve , and no more ; and would have so reached them , as to cut off the Generation of Mankind in that Root : If so , and this be the Fruit of Christs Death , Why do you not reckon the Procreation of humane race , among those Fruits also ? for had it not been for this suspension , that also had failed : which is as good a Causative Connection , as that between the Death of Christ , and this Suspension : had not he undertaken the Work of Redemption , it had not been . If by a rigorous Execution , you intend the Penalty of the Law , inflicted in that way , which hath pleased the Will of the Law-giver by several parts , and degrees , from conception through birth , life , death , to Eternity ; the Curse of it being wholly incumbent in respect of desert , and making out it self , according to Gods appointment , then the suspension thereof is not the immediate Effect of the Death of Christ ; which ( opposing the first Arguments to the former acceptation ) I further prove : If those for whom Christ died do lie under this rigorous Execution of the Law , that is the Curse of it , until some other Effect of Christs Death be wrought upon them , then that is not the first Effect of the Death of Christ : but that supposal is true : Joh. 3. 36. Ephes. 2. 3. therefore so also the Inference . 2 In a word : Take the suspending of the rigorous execution of the Law , for the Purpose of God , and his acting accordingly , not to leave his Elect under the actual Curse of it ; so it is no Fruit of the Death of Christ , but an Issue of the same Grace ; from whence also the Death of Christ proceeds . Take it for an actual freeing of their Persons from the Breach of it , and its Curse , and so it differs not from Justification , and is not the immediate effect of Christs Death in Mr Baxters Judgment . Take it for the not immediately executing of the Law upon the first offence , and I can as well say , Christ died because the Law was suspended ; as you , that the Law was suspended because Christ died : had not either been , the other had not been . Take it for the actual forbearance of God towards all the World , and so it falls under my Two first Arguments . Take it thus , that God for the Death of Christ , will deal with all men upon a new Law , freeing all from the Guilt of the first broken Law , and Covenant : So it is non Ens. If you mean by it Gods entring into a New way of Salvation with those for whom Christ died : this on the part of God is antecedaneous to the Consideration of the Death of Christ , and of the same free Grace with it self . For the Question it self ( as I said before ) I shall not here in Terms take it up , the following Discourse will give Light into it : I have also spoken largely to it in another place ; and that distinctly . The Sum is : I conceive that all the intermediate Effects of the Death of Christ , tending to its ultimate Procurement of the Glory of God , are all in respect of his death immediate ; that is , with such an immediation as attends Moral Causes : Now these concerning them for whom he died , as they are not immediatly bestowed on them ( the ultimate Attingency of the Cause , and the first Rise of the Effect , lying in an intervening Compact ) so not simul , at once neither : though simul , and a like procured : the Cause of this , being that Relation , Coherence , and Causality , which the Lord hath appointed between the several Effects ( or rather parts of the same Effect ) of the death of Christ , in reference to the main , and ultimate End to be thereby attained : as at large I have discused : Lib. 2. Cap. 1. p. 52 , 53 , &c. In one word , The first Effect of the Death of Christ in this sense , is the first Fruit of Election : For , for the Procuring ▪ and Purchasing of the Fruits thereof , and them alone , did Christ die . If I mistake not , Mr Baxter himself is not setled fully in this Perswasion , that the suspension of the Rigorous Execution of the Law , is the most immediate Effect of the Death of Christ : for pag. 52. these words which he useth [ God the Father doth accept the Sufferings and Merits of his Son , as a full satisfaction to his violated Law , and as a valuable Consideration upon which he will wholly acquit and forgive the Offendors themselves , and receive them again into favour , so that they will but receive his Son upon the terms expressed in the Gospel ] seems to place the ultimate Efficacy of the Death of Christ in Gods acceptation of it , as to our good , on the Condition of Faith , and Obedience . Which , first makes the suspension of the Law to be so far from being the first effect of the Death of Christ : that the last reacheth not so far : And 2dly , the fond absurdity of this Conditional Acceptation I have before declared . Neither am I clear to which of those Assertions , that of Page 92 , ( where he affirms , That some benefit by Christ the Condemned did receive ) is most accommodate : neither can I easily receive what is here Asserted ; if by Benefit you understand that which in respect of them is intentionally so . For , First , Condemned Persons , as condemned Persons surely receive no Benefit by Christ , for they are Condemned . Secondly , The delay of the Condemnation of Reprobates , is no part of the Purchase of Christ : The Scripture sayes , Nor more , nor less of any such thing : but peculiarly assigns it to another Cause . Rom. 9. CAP. X. Of the Merit of Christ , and its immediate Efficacy , what it effecteth in what it resteth , with the state of those for whom Christ died in reference to his Death , & of their Right to the Fruits of his Death before Beleeving . THAT they for whom Christ died , have a right to the things which he Purchased thereby , ( that is an actual Right , for so men may have , to what they have not in actual Possession ) is no singular Conception of mineOur Divines freely express themselves to this Purpose . Even the Commender , and Publisher of Grotius his Book of Satisfaction , learned Vossius himself , Affirmeth , That Christ by his Death Purchased for us a double Right : First , a Right of escaping punishment , and then a Right of obtaining the Reward . By the way , I cannot close with his Distinction in that place , of some things , That Christ by his Life , and Death , purchased for us , and other , that he daily bestoweth : for the things he daily bestoweth , are of them , which by his Death he purchased . My Expressions then alone are not subject to the Consequences charged on them , for Asserting a right to Life , and Salvation in them for whom Christ Died , even before beleeving . Yea , some have gone farther , and Affirmed , That those for whom Christ died , are in some manner restored into saving favour . Not to mention some of them , to whose Judgment Mr Baxter seems to accede , who assert Vniversal Justification , and Restauration into Grace upon the Death of Christ : but I lay no weight on these things . To cleer my Thoughts in this Particular , Two things must necessarily be enquired into , and made out . 1 Seeing the Satisfaction , and Merit of Christ , do tend directly for the Good of them for whom he died , and that there is a distance , and space of Time , between that Death , and their Participation of the good things purchased therby , wherein lyeth , or in what resteth the Efficacy of that his Death , with the Principle of the certain Futurition , of the spiritual things so procured , which those for whom he died , shall assuredly in due time enjoy . 2 Wherin lies the Obligation unto Death , Hel , & Wrath , which before beleeving the Scripture Affirms to be upon the Elect , seeing Christ hath actually purchased for them freedom from these things : and this , without more a-do , will be cleered in the former . 1 For the first then , upon the Issue of the Death of Christ , something being supposed in God beyond his meer Purpose , of which before , somethings being actually procured , and purchased by it , which yet they for whom they are so purchased , neither do , nor possibly can upon the Purchase immediately possess , and enjoy : It is enquired , Wherein resteth the Efficacy of his Death , which in due Time causeth the making out of all those spiritual Blessings , which by it are so procured . Now this must be either in those for whom he Died , or in Himself as Mediator , or in his Father who sent him . 1 That it is not in them for whom he Died , is apparent : Upon the Death of Christ , in Purpose , and Promise , when first its Efficacy took place . they were not : I mean actually Existent : True ! They were Potentially in the Purpose of God : but will that make them a meet subject for the Residence of this Right , and Merit whereof we speak ? as is the Thing , such are all its Affections , and Adjuncts : but possible , if it be no more . This is something actual whereof we speak . 2 That it is not in Christ as Mediator , is no less evident . He that makes Satisfaction , and he to whom it is made , he who Meriteth any thing , and he at whose hands he Meriteth it , must be distinguished . The second Person under the Notion of performing the work of Mediation , receiveth not Satisfaction . The Power Christ receiveth of the Father , because he is the Son of Man , to give eternal Life to those given him of his Father , is of latter Consideration to that we have in hand , being a Result , and Consequence thereof . 3 It must therefore be in the Father , or God , as receiving Satisfaction . Of all the Attributes of God where this may be placed ( to speak after the manner of men ) one of these Four must needs be the proper seat of it : 1 His Power . 2 His Will . 3 His Justice . 4 His Truth . 1 , His Power , and then it must be , not that God hath any addition of Power , for that cannot be to him who is Omnipotent ; but that a Way is made for the Exercise of his Power , which before by somewhat from himself was shut up . And as some suppose it is no otherwise . That whereas the Lord could not make out Grace , and Favour unto Sinners because of his Justice necessarily enclining him to their punishment , and destruction . Now that Justice being satisfied in Christ , he can collate any spiritual Blessings upon them , as he seeth good . But this I have Disproved elsewhere , and Manifested . 1 That the foundation of this Apprehension , ( being an impossibility in God to forgive sin , without Satisfaction , because of the contrariety of it to the Properties of his nature ) is a groundless Assertion . And , 2 The foundation of God , in sending his Son to die for his Elect is oppugned hereby . And it , 3 Is destructive to all the proper Fruits , and Effects of the Death of Christ , &c. Lib. 2. Cap. 2. 2 , In the Will of God , it seems that the Merit and Fruits of the Death of Christ , whereof we treat seem better to be treasured : and from hence it is , That he can Will , or Willeth to us the Good things purchased by it . But , 1 That the Will of God should by the Death of Christ be changed into any other Habitude then what it was in before , was before disproved . 2 That now God can Will Good things to us , holds out the enlargement of his Power as to the acting thereof , mentioned above , rather then any thing properly belonging to the Will of God . 3 Gods Willing Good things to us , it cannot consist in : his willing of a thing is operative of it : it is his Efficacious Energetical Will whereof we speak . When he actually willeth Grace , we have Grace : and when he Willeth Glory , we have Glory : but that concerning which we speak , is Antecedent to the actual making out of Grace , and Glory to us , being the procuring cause of them ; though not of that Act of the Will of God , whereby they are bestowed . His Justice , and Truth only remain . For Justice , that which is Commutative properly , with one Consent is removed from God . Who hath given first unto him , and it shall be rendered unto him again . Neither is distributive Justice to be supposed in him , antecedent to some free engagement of his own . Where no Obligation is , there cannot be so much as distributive Justice properly . All Obligation from God to the Creature , is from his own free engagement : otherwise he stands in no Relation to it , but of absolute Dominion , and Sovereignty . All the Justice of God then ( we consider not the universal Rectitude of his nature , but ) in reference to the Creature , is Justitia regiminis . Psal. 33. 4 , 5. 1 Joh. 1. 5. and therefore must suppose some free Constitution of his Will . This then rightly considered , do I Affirm to be affected with the Merit of Christ : There I place the procuring Efficacy thereof , whence it is , That all the Fruits of it are made out unto us . But this in due order . The first Thing of immediate Concernment hereunto , is the Covenant of the Father with the Son : the free engagement of God , to do such and such things for Christ , upon the performance of such other things to him appointed . This is the foundation of the Merit of Christ as was before declared . Hence is distributive Justice ascribed to God , as to this thing . It is righteous with him being engaged by his own free Purpose and Promise , to make out those things , which he appointed to be the Fruit and Procurement of the Death of Christ . And from thence it is , that all the things purchased by the Death of Christ , become due to those for whom he died : even from the Equity attending this Justice of God . Herein also his Truth hath a share : By his Truth , I understand his Fidelity and Veracity in the performance of all his engagements . This immediately attends every Obligation that by any free Act of his Will , God is pleased in his Wisdom to put upon himself : and is naturally under Consideration before that distributive Justice whereby he is inclined to the Performance it self of them . This then is that I say ; God by free Purpose and Compact , making way for the Merit of Christ , which absolutely could be none , is obliged from the Veracity and Justice , which attends all his Engagements , to make out as in his infinite Wisdom shall seem meet ; all those things which he hath set , appointed , and proposed as the Fruit and Purchase of his Death , unto all them for whom he died . And in This , rests the Merit of Christ . Here Two things may be observed ; 1 What we ascribe to the Merit of Christ : viz. The Accomplishment of that Condition , which God required to make way , that the Obligation which he had freely put upon himself , might be in actual force . And so much , ( how rightly , I leave to himself to Consider ) doth Mr Baxter assign to our own works : Thes. 26. p. 140. 2 The mistake of those who wind up the MERIT of Christ , as affecting God ( if I may so speak ) unto a Conditional Engagement , viz. That we shall be made Partakers of the Fruits of it , upon such and such Conditions , to be by us fulfilled . For , 1 All such Conditions ( if spiritual Blessings ) are part of the Purchase of the Death of Christ : and if not , are no way fit to be Conditions of such an Attainment . 2 It cannot be made apparent how any such Conditional stipulation can be ascribed unto God . That God should engage upon the Death of Christ , to make out Grace and Glory , Liberty and Beauty , unto those for whom he died , upon CONDITION they do so , or so . 1 Leaves no proper place for the Merit of Christ . 2 Is very improperly ascribed unto God . Lawyers tell us , That all stipulations about things future , are either sub Conditione , or sub Termino . Stipulations or Engagements upon CONDITION . that are properly so , do suppose him that makes the Engagement to be altogether uncertain of the Event thereof . Stipulations sub Termino , are absolute to make out the things engaged about , at such a Season . Upon the very Instant of such a Stipulation as this , an Obligation follows as to the thing , though no Action be allowed to him to whom it is made , until the Term and Time appointed be come . In those Stipulations that are under CONDITION , no Obligation ariseth at all from them , it being wholly uncertain whether the Condition will be fulfilled or no . Only in Two Cases doth such an Engagement bring on an immediate Obligation . 1 If the Condition required be in things necessary and unalterable : As if Cajus should engage himself into Tilius to give him an 100. l. for his House on the morrow if the Sun shine : here ariseth an immediate Obligation ▪ and it is the same as if it had been conceived only sub Termino , without Condition at all . 2 If by any means , he that makes the Stipulation , knows infallibly , that the Condition will be fulfilled , though he to whom it is made , knows it not . In this Respect also , the Stipulation sub Conditione , introduceth an immediate Obligation , and in that regard , is co-incident with that which is only sub Termino . Wheither an Engagement upon Condition properly , without the former Respects , that is a Stipulation to an Event dubious and uncertain , can be ascribed unto God , is easie to determine . To Assert it , oppugnes the whole nature of the Deity , and over-throws the Properties thereof , immediatly and directly . All other Stipulations under Condition are co-incident ( as I said before ) with that which is sub Termino only , from whence ariseth an immediate Obligation for the performance of the thing stipulated about ; though there be not an immediate Action granted him unto whom it is made . Surely they are wide , ( if not very wild ) who Affirm , That all the Stipulations on the part of God upon the Death of Christ are upon a Condition , which himself knows to be impossible for them to perform to whom they are made , which amongst wise men are alwayes accounted Nugatory and Null . This being then so vain , I say that the Merit of Christ flowing from the free purpose and Compact of God , resteth on his Justice thence also arising , fixing thereon an Obligation to make out all the Fruits of it , unto them for whom he died , sub Termino only ; whereby a present right is granted them thereunto , though they cannot plead for present Enjoyment . CAP. XI . More particularly of the State and Right of them for whom Christ died , before Beleeving . THE former Assertions about the Merit of Christ , being in some measure cleered , we may hence have light into the State and Condition of those for whom Christ died in their several Generations before Beleeving . To make this the more fully appear , we must distinguish between their present State or Possession , and their present right . Their State is not changed , because all the procurements of the Death of Christ , are to be made out unto them by vertue of a Stipulation sub Termino , that Term or Season being not come . So that still in present actual state , I leave them as before , not Justified , not Sanctified , not entred into Covenant . Right also is twofold : 1 In re , as the Father hath a right to his Estate . And this Jus in re , holds , though the Estate be unjustly , or forcibly detained from him . 2 Ad rem , so the Son hath a Right to the Estate of his Father , being to enjoy it at his Death . The first right is presently actionable upon any detainment : the latter not so . The first , we do not ascribe to the Elect in this Condition , viz. That which is in re , and instantly actionable ; but that which is ad rem , and sub termino . This being That which I Aimed at , and being by Mr Baxter Opposed , I will further Consider it , that it may appear whether any thing in this Assertion be justly blamable . I said , That by the Death of Christ , we have actual Right to the good things purchased by that Death : That Right which is not actual ( to speak a word to that Term ) is not . The Contradistinct Affection hereunto , is Potential . And this is totally destructive to the Nature of a Right . All Right is actual , or not at all . To evince the main Assertion ; I shall , 1 , Shew the Nature and Quality of this Right . 2 , The Bottome or Foundation of it ; And 3 , Prove the Thesis . 1 By Right I understand , Jus in general , now jus est , quod justum est : Aug. in Psal. 144. sub . Fon. That is right , which it is just should be . And Quiquid rectum est , justum est : A●sel . de verit . Cap. 13. it is just , all that should be , which hath a Rectitude in it self . Farther ; What this justum is , Aquinas tells you , 22. ae . q. 57. a. 1. c. justum est quod respondet secundum aliquam aequalitatem alteri . Then a thing is just when it stands in some aequality unto those things whereunto it relates . And this Aequality or Adaequation of things is Twofold . 1 That which ariseth from the Nature of the Things themselves : As an Eye for an Eye , a Tooth for a Tooth , &c. 2 That which ariseth from a Proportion condescended unto , by Condict , Agreement , Covenant , or Common Consent . Dupliciter est aliquid adaequatum : uno modo ex natura ipsius rei : alio modo cum est Commensuratum ex condicto sive ex commune placito : Aqui. In the first Sense , as to a Right that should accrew unto the Creatures in respect of God , from the Commensuration of the things themselves , we shewed before that it cannot be . It must be from some grant , Compact , Covenant , or the like , from whence a Right in Reference to the Faithfulnesse or Righteousnesse of God , may arise . The Right then whereof we speak , which they for whom Christ died , have to the things which by his Death are procured , consists in that Equity , Proportion , and Equality , which upon the free Compact , Constitution , and Consent of God the Father , is , between the Death of Christ and their Enjoyment of the Fruits of that Death . It is just and equal , that they should enjoy the Fruits of his Death in due time . Neither is the Right of any Man , to any Thing , any more , but such a Frame and Order of things , that it is just either from the Nature of the Things themselves , or from common Consent and Agreement , That he should enjoy that thing . This is the Right whereof we speak : which in their sense the very Socinians grant . Christus Jus quoddam ad obtinendam remissionem peccatorum & salutem ( morte sua ) nobis dedit . Crellius , adu . Groti . Cap. 1. 2 : For the Foundation of this Right : Seeing that before the Consideration of the Death of Christ ( as was declared ) it is not , from thence it must needs be , nothing of any likelihood to be such a Foundation being co-incident therewithal . Now whereas in the Death of Christ Two things are Considered : 1 The Satisfaction ; And 2dly the Merit thereof ; it may be enquired after , under whether Respect this right relates thereunto . 1 The Satisfaction of Christ tends in all that it is , to the Honor and Reparation of the Justice of God . This then in its utmost extent and Efficacy , cannot give ground to build such a Right upon . The ultimate Effect of Satisfaction , may be accomplished , and yet not the least right to any good thing Communicated to them for whom this Satisfaction is made . The good things attending the Death of Christ may be referred unto two heads : The Amotion of Evil , and the Collation of Good . For the First , The Amotion of Evil , the taking that from us , that it may not grieve us , and subducting us from the Power and Presence thereof , it is immediatly aimed at by Satisfaction . That the Curse of the Law be not executed , That the Wrath to come be not powred out , is the utmost reach of the Death of Christ considered as Satisfactory . Yea in it self , as only such , it proceedeth not so far , as to give us a Right to escape these things , but only presents that to the Justice of God , whereby it may be preserved in all its Glory , Severity , and exact Purity , though these things be not inflicted on us . This I say I conceive to be the utmost Tendency of the Death of Christ as Satisfactory . That Condemnation cannot possibly de facto follow where such Satisfaction hath been made , is immediatly from the Equity of Justice so repaired as above . For Positive good things , in Grace and Glory by Satisfaction alone , they are not at all respected . 2 , There is the Merit of the Death of Christ , and that Principally intendeth the Glory of God in our enjoying those good things whereof it is the Merit or desert . And this is the Foundation of that Right whereof we treat . What Christ hath Merited for us , it is just and equal we should have ; that is , We have Right unto it : and this before Beleeving . Faith gives us actual Possession as to some Part , and a new Pactional right , as to the whole ; but this Right , or that equalling of things upon divine Constitution ( Jus est operatio illa qua sit aequalitas : Pesant . in Tom. 22. ae . q. 57. ) whereby it becomes Just and Right that we should obtain the things Purchased by it , is from the Merit of Christ alone . What Christ hath Merited is so far granted , as that they for whom it is so Merited have a Right unto it . The Sum then of what we have to prove , is , That the Merit of the Death of the Lord Jesus , hath according to the Constitution of the Father , so procured of him the good things aimed at , and intended therby , that it is Just , Right , and Equal , that they for whom they are so procured , should certainly and infallibly enjoy them at the appointed Season ; and therefore unto them they have an actual Right even before Beleeving ; Faith it self being of the number of those things so procured . All which I prove as followeth ; 1 , The very Terms before mentioned , enforce no less . If it be justum before their Beleeving , that those for whom Christ Died , should enjoy the Fruits of his Death ; then have they even before Beleeving , jus , or a right thereunto : for jus est quod justum est : That it is right and equal that they should enjoy those Fruits is manifest . For. 1 : It was the Engagement of the Father to the Son upon his undertaking to die for them , that they should so do . Isa. 53. 10 , 11 , 12. 2 : In that Undertaking , he Accomplished all that was of him required . Joh. 17. 4. 2 ; That which is Merited and Procured for any one , thereunto he for whom it is procured , certainly hath a Right . That which is obtained for me is mine in actual right , though not perhaps in actual Possession . The thing that is obtained , is granted by him of whom it is obtained , and that unto them for whom it is obtained . In some sense or other , that is a man's , which is procured for him . In saying it is procured for him , we say no less . If this then be not in Respect of Possession , it must be in Respect of Right . Now all the Fruits of the Death of Christ are obtained and procured by his Merit for them , for whom he died . He OBTAINS for them eternal Redemption . Heb. 9. 12. purchasing them with his own Blood . Act. 20. 28. Heb. 2. 14. 1 Pet. 1. 18. Gal. 1. 4. Rev. 14. 3 , 4. The very Nature of Merit described by the Apostle , Rom. 4. 4. infers no less . Where Merit intercedes , the Effect is reckoned as of debt : That which is my due debt , I have a Right unto . The Fruits of the Death of Christ , are the Issues of Merit , ( bottomed on Gods gracious Acceptation ) and reckoned as of debt . He for whom a Ransome is paid , hath a Right unto his Liberty by vertue of that Payment . 3 : 2 Pet. 1. 1. The Saints are said to obtain precious Faith through the reghteousness of God . It is a righteous thing with God , to give Faith to them for whom Christ died ; because thereby they have a Right unto it : Faith being amongst the most precious Fruits of the Death of Christ , by vertue thereof , becometh their due for whom he died . 4 : The Condition of Persons under Merit , and de-Merit , in respect of Good or Evill is alike . The Proportion of things requires it . Now men under de-Merit are under an Obligation unto Punishment : and it is a righteous thing with God , to recompence tribulation unto them : 2 Thess. 1. 6. It being the judgement of God that they who do such things are worthy of death : Rom. 1. 32. They then who are under Merit , have also a Right unto that whereof it is the Merit . It is not of any force to say , That they are not under that Merit , but only upon Condition . For this is , 1 , False : 2 , With God this is all one as if there were no Condition at the Season and Term appointed ; for the making out the Fruit of that Merit , as hath been declared . Neither yet to Object , That it is not their own Merit , but of another which Respects them : That Other being their Surety , doing that whereby he Merited only on their behalf ; yea in their stead , they dying with him : though the same in them could not have been Meritorious : they being at best , meer men ; and at worst , very sinful men . 5 : A Compact or Covenant being made of giving Life and Salvation upon the Condition of Obedience to certain Persons , that Condition being compleatly fulfilled as it was in the Death of Christ , Claim being made of the Promise , according to the Tenure of the Compact , and the Persons presented for the Enjoyment of it , surely those Persons have an Actual Right unto it : That all this is so , see Isa. 49. 2 , 3 , 4 , 5 , 6 , &c. Psal. 2. 2. 4 , 5. Isa. 53. 10 , 11 , 12. Joh. 17. 3. & 2. 21. Heb. 2. And so much for this also , concerning the Issue of the Death of Christ , and the Right of the Elect to the Fruits of it before Beleeving . CAP. XII . Of the way whereby they actually attain and enjoy Faith and Grace , who have a Right thereunto by the Death of Christ . THE Way and Causes of bestowing Faith on them , who are under the Condition before described , is the next thing to be enquired after . What are the Thoughts of God from Eternity concerning those for whom Christ was to die , with the State they are left in , in relation to those Thoughts ; as also what is the Will of God towards them , immediatly upon the Consideration of the Death of Christ , with the Right which to them accrews thereby , being Considered , it remaineth ( I say ) that we declare the Way and Method whereby they obtain Faith through the righteousness of God . And here we must lay down certain POSITIONS . As ; 1 , Notwithstanding the Right granted them for whom Christ died , upon his Death , to a better State and Condition in due Time , ( that is in the Season , suiting the Infinitly-Wise-Sovereignty of God ) yet as to their present Condition in point of Enjoyment , they are not actually differenced from others : Their Prayers are an abomination to the Lord , Prov. 28. 9. all Things are to them unclean , Tit. 1. 15. they are under the Power of Satan , Eph. 2. 2. in bondage unto death , Heb. 2. 14. Obnoxious to the Curse , and Condemning power of the Law in the Conscience , Gal. 3. 13. having sin reigning in them , Rom. 6. 17. &c. 2 , What spiritual Blessings soever are bestowed on any Soul ( I mean peculiarly distinguishing Mercies and Graces ) they are all bestowed and collated for Christs sake : That is , They are purchased by his Merit , and procured by his Intercession thereupon . That supernatural Graces cannot be traduced from any natural Faculty , or attained by the utmost Endeavour of Nature , howsoever affected with outward advantages , I now take for granted . These things I looked upon as the free-gifts of Love : So the Scripture , Joh. 15. 5. 2 Cor. 3. 5. Eph. 2. 8. 1 Cor. 4. 7. Eph. 2. 10. Mat. 11. 25 , 26. Act. 16. 14. &c. Now the Dispensation of all these , as it is through Christ , so they are for Christ . On whomsoever they are bestowed it is for Christs sake : For Instance , Peter and Judas are Unbeleevers . Faith is given ( for Faith is given ) to Peter , not to Judas . Whence is this difference ? Presupposing Gods Sovereign discriminating Purpose , the immediate procuring Cause of Faith for Peter , is the Merit of Christ . To us it is given on the behalf of Christ to beleeve on him : Phil. 1. 20. We are blessed with all spiritual Blessings in him : Eph. 1. 3. Whatsoever is in the Promise of the Covenant is certainly of his procurement ; for therefore he is the Surety , Heb. 7. 22. And his Bloud , ( the Ransome he paid ) is the Bloud of the Covevenant : Mat. 26. 28. Whereby all the Promises thereof , become in him Yea , and in him Amen , 2 Cor. 1. 20. And whether Faith be of the Blessings of the Covenant , and Conclude in the Promise thereof or no ; let the Scripture be Judge . Jer. 31. 31 , 32. Ezek. 36. 26. Heb. 8. 9 , 10 , 11. Furthermore , What we have through him , we have so him . All these things , being made out on this Condition , that he should make his Soul an Offering for sin , Isa. 53. 10 3 , That all the procurements of the Death of Christ in the behalf of his , are to be made out by vertue of a Stipulation sub termino : or in respect of their actual collation and bestowing , they are to be made out in the season limited and appointed by the Will of the Father . Of this before . 4 , No Blessing can be given us for Christs sake , unless in Order of Nature , CHRIST be first reckoned unto us . Here I must do two things ; 1 Declare what I mean by reckoning Christ unto us : And then , 2 Prove the Assertion as laid down . Gods reckoning Christ , in our present sense , is the imputing of Christ unto ungodly unbeleeving Sinners for whom he died , so far , as to account him theirs , to bestow Faith and Grace upon them for his sake . This then I say , at the Accomplishment of the appointed time , the Lord reckons and accounts and makes out his Son Christ , to such and such Sinners , and for his sake , gives them Faith , &c. Exercising of Love actually in the bestowing of Grace upon any particular soul , in a distinguishing manner , for Christs sake , doth suppose this accounting of Christ to be his , and from thence he is so indeed : which is the present Thesis , and may be proved . For : 1 ; Why doth the Lord bestow Faith on Peter , not on Judas ? Because Christ Dying for Peter , and purchasing for him the Grace of the Covenant , he had a Right unto it , and God according to his Promise bestowed it : With Judas , it was not so . But then , Why doth the Lord bestow Faith on Peter at the 40th yeer of his Age , and not before , or after ? Because then the Term is expired , which upon the Purchase , was by the Counsel of Gods Will prefixed to the giving in , the beginning of the thing Purchased unto him . What then doth the Lord do , when he thus bestoweth Faith on him ? For Christs sake ( his Death procuring the Gift , not moving the Will of the Giver ) he creates Faith in him , by the way and means snited to such a work . Eph. 1. 18 , 19. Chap. 2. 1 , &c. If then this be done for Christs sake , then is Christ made ours , before we beleeve . Else , Why is Faith given him at this instant for Christs sake , and not to another , for whom also he died ? That it is done then , is , because the appointed time is come ; that it is done then for Christ , is because Christ is first given to him . I cannot conceive how any thing should be made out to me for Christ , and Christ himself not be given to me ; he being made unto us of God , Righteousness . 1 Cor. 1. 30. 2 The Apostle holds out this very Method of the Dispensation of Grace , Rom. 8. 32. He that spared not his Son , but delivered him up to Death for us all , how shall he not with him freely give us all things ? First Christ is given for us , then to us , then with him ( he having the preheminence in all things ) all things : and this being , also , for him , ( Phil. 1. 29. ) he is certainly in the Order of Nature given in the first place . He being made ours , we receive the Atonement by him , Rom. 5. 11. How Christ is said to be received by Faith , if he be ours before Beleeving , is easily resolved . Christ is ours before and after Beleeving in a different sense . He who is made ours , in an Act of Gods Love , that for him we may have Faith , may be found and made ours in a Promise of Reconciliation by Beleeving . I offer also , Whether Absolution from the guilt of sin , and obligation unto death , though not as terminated in the Conscience for compleat Iustification , do not proceed our actual Beleeving . For , What is that Love of God which through Christ is effectual to bestow Faith upon the Unbeleeving ? And how can so great Love in the actual exercise of it producing the most distinguishing Mercies , consist with any such Act of Gods Will , as at the same instant should bind that Person under the Guilt of sin ? Perhaps also this may be the Iustification of the ungodly mentioned , Rom. 4. Gods absolving a Sinner in Heaven , by accounting Christ unto him , and then bestowing him , upon him , and for his sake enduing him with Faith to beleeve . That we should be blessed with all spiritual blessings in Christ , and yet Christ not ours in a peculiar manner before the bestowing of those blessings on us , is somwhat strange . Yea he must be our Christ , before it is given to us for him to beleeve : Why else is it not given to all others so to do . I speak not of the supream distinguishing Cause , Mat. 11. 25 , 26. but of the proximate procuring Cause , which is the bloud of Christ . Neither yet do I hence assert compleat Justification to be before beleeving . Absolution in Heaven , and Justification differ as part and whole . Again , Absolution may be considered , either as a pure Act of the Will of God in it self , or as it is received , beleeved , apprehended , in , and by the soul of the Guilty . For Absolution in the first sense , it is evident it must proceed beleeving : as a discharge from the Effects of Anger , naturally proceeds all Collation of any fruits of Love , such as is Faith . Object . But if God account Christ unto , and bestow him upon a Sinner before Beleeving , and upon that Account , absolve him from the Obligation unto Death and Hell which for sin he lies under , what wants this of compleat Justification ? Answ. Much every way . 1 It wants that Act of pardoning Mercy ( on the part of God ) which is to be terminated and compleated in the Conscience of the Sinner ; this lies in the Promise . 2 It wants the Hearts perswasion concerning the Truth and Goodness , of the Promise , and the Mercy held out in the Promise . 3 It wants the Souls rolling it self upon Christ , and receiving of Christ , as the Author and Finisher of that Mercy , an Al-sufficient Saviour to them that beleeve . So that by Faith alone we obtain and receive the forgiveness of sin : for notwithstanding any antecedent Act of God concerning us , in and for Christ , we do not actually receive a compleat Soul-freeing discharge until we beleeve . And thus the Lord Christ hath the preheminence in all things . He is the Author and finisher of our Faith . This then is that which here we assign unto the Lord . Upon the Accomplishment of the appointed Season , for the making out the fruits of the Death of Christ unto them for whom he died , he loves them freely , sayes to them , Live , gives them his Son , with , and for him , all things , bringing forth the choicest Issue of his being reconciled in the bloud of Jesus , whilest we are Enemies , and totally alimated from him . It will not be requisite at all , ( as to our purpose in hand ) to make particular enquiry into the State and Condition of them towards whom such are the Actings of God as we before described . What it is that gives them the first real alteration of Condition and distinguishment from others , I have now no occasion to handle . So far as Advantage hath been offered , I have laboured to distinguish aright those things , whose Confusion and mis-apprehension lies at the bottome of very many dangerous Mistakes : How the forgoing Discourse may be accommodated and improved for the Removeal of those Mistakes , I shall leave to the Consideration of others . CAP. XIII . The Removal of sundry Objections to some things formerly taught , about the Death of Christ : Vpon the Principles now delivered . HAving fully declared not only what was my Intendment in the Expressions so exceedingly mistaken by Mr Baxter , as hath in part already been made manifest , and will instantly more fully appear ; I shall now take a view of what is Imposed on me as my Judgement , and the Opposition made thereunto , so far as may be needful for the cleering of the One , and removing of the Other , at least in what they may really concern what I did deliver in the Treatise impugned . In Page 146 of his Apendix Mr Baxter endeavours to vindicate a Thesis of his from some Exceptions , that he was by his friend pointed to , unto which it seemed liable and Obnoxious . The Thesis he layes down , is , That no man is actually and absolutly Justified upon the meer payment of the debt by Christ , till they become beleevers . Against this Article ( as he calls it ) he produceth some Objections of Maccovius , censuring his Assertions to be senseless , his Positions strange and abhored , his Arguments weak and ineffectual ; with some other Expressions to the same purpose . 1 , I am now by the Providence of God in a Condition of Separation from my own small Library , neither can I here attain the sight of Maccovius Disputations ; so that I shall not at all interpose my self in this Contest ; only I must needs say . 1 I did not formerly account Maccovius to be so senseless and weak a Disputant as here he is represented to be . 2 , That for Mr Baxters Answer to that Argument ( where the Debt is paid , there Discharge must follow ; by Asserting the Payment made by Christ to be refusable , and the Interest of sinners in that Payment to be purely upon the performance of a Condition . I have fully before in both parts of it Demonstrated to be weak , and inconsistent with it self , and Truth . That the Interesting of Sinners in the Payment made by Christ , at such and such a Season , is from the Sovereignty of God , and his free Engagement sub Termino for this End ; hath been also fully manifested . But Secondly , Mr Baxter Affirms , That to these Arguments of Maccovius , Mr Owen addes some in the place against Grotius whereunto he was referred . To what End , you will say , doth Mr Owen adde these Arguments ? Why to prove that men are actually , and absolutly , Justified upon the meer Payment of the Debt by Christ before beleeving . But , Fidem tuam ! Is there any one Argument in my whole Book used to any such purpose ? Do I labour to prove that which I never Affirmed ? never thought ? never beleeved ? In what Sense I Affirmed that by the Death of Christ , we are actually , and ipso facto , delivered from Death ( that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we have in due time , the time appointed , free and full Deliverance thereby , without the Intervention of any Condition on our part , not absolutly procured for us by his Death ) I have before declared . How much this comes short of actual and absolute Justification , I need not now mention : I shall therefore only so far Consider the Answers given by Mr Baxter ; as they may seem to impair or entrench upon the main Truth I Assert , and that in the Order by him laid down . These ( saith he ) Mr Owen layeth down . 1 By Death he delivereth us from Death . Answ. Not immediatly , nor absolutly , nor by his Death alone , but by that as a Price , supposing other Causes on his part , and Conditions on ours , to concur before the actual Deliverance . Reply . 1 To what End I mention that place of the Apostle was before declared : 2 By the Death of Christ we are immediatly delivered from Death with that Immediation which is proper to the Efficiency of Causes , which produce their Effects by the way of Moral procurement : that is certainly , without the Intervention of any other Cause of the like kind : And , 3 Absolutly , no Condition being interposed between the Cause and the Effect , Christs Death , and our total Deliverance , but such as is part of our Deliverance , and solely procured by that Death : Though that Death of Christ be not considered as alone , that is separated from his Obedience , Resurrection , and Intercession , when the Work of Redemption is assigned to it in the Scripture . 4 By the Death of Christ as a Price : I suppose you understand his Purchase , as well as his Payment ; his Merit , as well as his Satisfaction ; or else this is a false Notion of the Death of CHRIST , as the Cause of our Deliverance . 5 All other Causes concurring on the Part of Christ for our Deliverance , are 1 Either not of the same kind with his Death ; Or , 2 Bottomed on his Death , and flowing from thence ; so that summarily all may be resolved therinto . 6 The Conditions on our Part , in the Sense intended , are often mentioned , never proved ; nor I am perswaded will never be . But he Addes : 2 He saith the Elect are said to die , and rise with Christ . Answ. 1 Not in respect of time , as if we died and rose at the same time , either really , or in Gods esteem . 2 Not that we died in his Dying , and rose in his Rising . But , 3 It is spoken of the distant mediate Effects of his Death , and the immediate Effects of his Spirit on us , Rising by Regeneration to Union and Communion with Christ . So he . Reply . 1 I pass the 1 , and 2 , Exceptions , notwithstanding , that of Gods not esteeming of us as in Christ upon his Performance of the Acts of his Mediation for us , might admit of some consideration . 2 The Inference here couched , That these things are the immediate Effects of Christs Spirit on us , therefore the distant and mediate Effects of his death for us , is very weak and unconcluding . The death of Christ procureth these things as a Cause Moral and Impelling : the Spirit worketh as an Efficient , and therefore the same thing may be the immediate Effect of them both , according to their several kinds of Efficacy . And so indeed they are . Our actual Conversion , the Efficient whereof is the Spirit , is the immediate procurement of the Merit of Christ : see this at large in my Treatise opposed . I know not any man that hath run out into more wide mistakes about the immediate Effects of the death of Christ , than Mr Baxter , who pretends to so much Accurateness in this Particular . 3 He saith ( ads Mr Baxter ) Christ hath redeemed us from the Curse , being made a Curse for us . Answ. I explained before how far we are freed by Redemption : He hath restored us , that is , paid the price , but with no intent that we should by that Redemption , be immediately or absolutely freed . Yet when we are freed , it is to be ascribed to his death as the Meritorious Cause , but not as the Only Cause . Reply . 1 A being freed so FAR , or so far , by Redemption , and not wholly , fully , or compleatly , what ever men may explain , the Scripture is wholly silent of . 2 That Christ in paying a price , had no intent that those he paid it for , should be immediatly or absolutely freed , is crudely enough asserted . 1 Of the immediateness of their Delivery , I have spoken already . It hath as strict an Immediation as the Nature of such Causes and Effects will bear . 2 If he intended not that those for whom he died should be absolutly freed , then either he intended not their freedom at all , and so the Negation is upon the term freed : or the Negation of his Intention is only as to the qualification , absolutly , and so his Intention to free them is Asserted , and the Affection of absolutness in that Intention , only denyed . If the First be meant ; 1 It is contrary to innumerable express Testimonies of Scriptures . 2 It renders the Son of God , dying with no determinate End , or designed Purpose at all , in Reference to them for whom he dyed : A thing we would not ascribe to a Wise man , in a far more easie Undertaking . If the Second : 1 I desire to know , What is this Intention here assigned to our Saviour ? He payd a Price , or Ransom for us , he bought and purchased us by his blood , to be a peculiar People to himself ; he redeemed us from the Curse and Wrath due to us , that we may be conditionally freed . All things intended under Condition , are as to their Accomplishment uncertain . The Condition may be fulfilled , or it may not be fulfilled ; and therefore the thing intended thereon , can have no certainty as to its Accomplishment , in the mind of the Intender . This then is That which is ascribed to the Lord Jesus : Making his Soul an Offering for sin , laying down his Life a ransom for Mercy , and tasting Death , to free the Children given him from Death , praying together that those for whom he died , might be partakers of his Glory ; yet was altogether uncertain whether ever any one of them , should at all partake of the Good things , which in his whole undertaking of Mediation , he aimed at . Thus is he made a Surety of an uncertain Covenant , a Purchaser of an Inheritance perhaps never to be enjoyed , a Priest Sanctifying none by his Sacrifice , &c. 2 Is the Accomplishment of this Condition , upon which freedom depends in the Intention of Christ , certain in his mind , under that Intention ? I ask then , Whence that Assurance doth accrew ? Is it from his foresight of their good using their Abilities to fulfil the Condition to them prescribed ? See then , whither you have rolled this stone ! The Folly , and Absurdity of this , hath been long since sufficiently discovered . But is it from hence , because by his Death , he Purchaseth for them , the compleating of that Condition in them ? Thus , he payes a Price with Intention that those for whom he payes it , shall be freed , by enjoying that freedom under such a Condition as he procures for them ; and thereupon knows , That at the appointed time , it shall be wrought in them . What differs this in the Close from absolute freedom ? Further : Feign some of them for whom Christ died to fulfil this Condition , others not ; and it will be more evident , That the greatest uncertainty possible , as to the Issues of his Death , must be assigned to him in his dying . The pretence of an effectual discriminating purpose of free Grace , following the Purpose of giving Christ , promisuously for all , will not salve the Contradictions of this Assertion . But the Truth is , This whole figment of Conditional freedom , is every way unsavoury : That very thing which is assigned for the Condition of our freedom , being it self the chiefest part of it : the whole indeed as here begun : Potential , Conditional , not actual , not absolute Issues and Effects of the Death of Christ , have been abundantly disproved already . That which follows in Mr Baxter from Page 152 , unto page 155. Chap. 19. belongs not to me : being only a Declaration of his own Judgement about the things in hand : wherein , although many things are not only incommodiously expressed , to suit the un-Scriptural Method of these Mysteris which he hath framed in his mind , but also directly opposite to the Truth ; yet I shall not here meddle with it , refering them who desire Satisfaction in this Business , to a serious Consideration of what I have above-written to this purpose . Page 155. C. 20. he returns to the Consideration of My Assertion concerning our Deliverance ipso facto , by the bloud of Christ : And tells you , I do not understand Mr Owen his meaning : for he saith , That Christ did actually , and ipso facto , deliver us from the Curse and Obligation ; yet we do not instantly apprehend and perceive it , nor yet possess it : but only we have actual Right to all the Fruits of his Death . &c. So he . Answ. The things of that Treatise were written with the Pen of a vulgar Scribe , that every one might run and read : whence then it should be , That so learned a man should not understand my meaning , unless from his own prejudice , I know not : However , I have now so fully delivered my Sense and Meaning as to these things , That I hope no place remaineth for Discreptation thereabout . But let us look a little into Mr Baxters Enquiry after that , which he professeth not well to understand : 1 ( Saith he ) Whether a man may fitly be said actually and ipso facto to be delivered and discharged , who is not at all delivered , but only hath a Right to deliverance : I doubt . Answ. To unriddle this , with most of the following Exceptions , and to Resolve his Doubt so far as I am concerned , as having administred occasion thereunto , I shall transcribe the place from whence these Difficulties are pretended to arise . The Passage is in Lib. 3. Cap. 7. of that Treatise , Page 140 , 141. as followeth : That actual freedom from the Obligation doth not follow the Satisfaction made by Christ , cannot be granted . For by his Death , he did deliver us from Death : and that actually so far , as that the Elect are said to Die and Rise with him : he did actually or ipso facto deliver us from the Curse , by being made a Curse for us . The hand-writing that was against us , even the whole Obligation was taken out of the way , and nailed to his Cross . It is true , all for whom he did this do not instantly actually apprehend and perceive it : which is impossible . But yet that hinders not ; but that they have all the Fruits of his Death in actual Right , though not in actual Possession : which last they cannot have until at least it be made known to them . As if a man pay a Ransom for a Prisoner detained in a forreign Country ; the very day of the Payment and Acceptation of it , the Prisoner hath Right to his Liberty , though he cannot enjoy it , until such time as Tydings of it is brought unto him , and a Warrant produced for his Liberty . So that , that Reason is nothing but a begging {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2dly , The Satisfaction of Christ by the Payment of the same thing that was in the Obligation , is no way prejudicial to that free Gracious Condonation of Sin so often mentioned . Gods Gracious Condonation of Sin , comprizeth the whole dispensation of Grace towards us in Christ : whereof there are Two Parts : 1 The laying of our Sin on Christ ; or making him to be Sin for us , which was meerly and purely an act of free Grace . 2 The Gracious imputation of the Righteousness of Christ to us : or making us the Righteousness of God in him ; which is no less of Grace and Mercy : However that Remission , Grace , and Pardon which is in God for Sinners , is not opposed to Christs Merits , but ours . He pardoneth all to us , but he spareth not his only Son : The freedom then of Pardon hath not its Foundation in any defect of the Merit or Satisfaction of Christ , but in Three other things : 1 The Will of God freely appointing this Satisfaction of Christ : Joh. 3. 10. Rom. 5. 8. 2 In a Gracious Acceptation of that decreed Satisfaction in our steads , so many , no more . 3 In a free Application of the Death of Christ unto us : Remission then excludes not a full Satisfaction by the solution of the very thing in the Obligation , but only the solution or Satisfaction of him to whom Remission is granted , &c. All that is here Affirmed , may be Reduced to these Heads : 1 Actual freedom from the Obligation is the immediate Fruit of the Death of Christ : understand such an Immediation , as I have often described . 2 Hence , Christ is said actually or ipso facto to deliver us , because our Deliverance which is to be accomplished sub Termino , is the infallible , absolute , immediate Issue and Product of what he did for us . Actual and ipso facto , are opposed to the Intervention of any such thing , as should make our Deliverance to be only Potential , or Conditional . 3 Those for whom Christ doth work this Deliverance , are not as to a simulty of time actually delivered : They neither enjoy , nor are acquainted with any such Deliverance until the appointed time be come , but have actual right thereunto , to possess it in due Season . This being the sum and plain Intendment of that place , I suppose there will not need any operous Endeavour to remove the Objections that are laid against it : And therefore to that before expressed , I say , Christ hath actually and ipso facto procured our Deliverance : Hence we have actual right unto it , but not actual possession of it : And where the difficulty of this should rest , I know not . Men may as oft as they please create Contradictions in their own minds , and entangle themselves with Doubts in the Knots which themselves have tyed . But , 2 ( Saith he ) Knowledge and Possession of a Deliverance are far different things . Answ. 1 He maketh them so , who plainly intimates , That the Reason why it is not apprehended , is , Because it is not possessed : and alwayes speaks disjunctively of them . 2 Besides , This Proposition of the distance of these Two , is not universally true , as I could easily demonstrate . 3 Our Knowledge therefore ( he ads ) doth not give us Possession : so that the Similitude sails : for it is the Creditors Knowledge and Satisfaction that is requisite to Deliverance : and our Creditor was not in a far and strange Country , but knew immediatly , and could either have made us quickly know , or turned us free before we had known the Cause . Answ. 1 Whether or no , or how far Knowledge gives us Possession , I shall not now Dispute : only considering in what sense Knowledge is here used ; and often in the Scripture , the Deliverance also spoken of , being such , as no small part thereof consists in this Knowledge , and without it ( in the seed at least ) is not , I cannot but say , That such kind of Affirmations in things of this weight , are very slender proofs : Yea further , Whereas the Enjoyment of this Deliverance is either as to the Being of it , or to the Comfort of it ; the Latter is given us by this Knowledge meerly , the Former consists therein mainly , Joh. 17. 3. 2 Similitudes are allowed their Grains to make them Current : But yet , as our Creditors Knowledge and Satisfaction is required to our Deliverance , so not that only ; but ours also , as to our actual Enjoyment of it . It is true , he could have made us quickly know it : but who hath been his Counsellour ? this is left to his Sovereign and free disposal , our Deliverance being Purchased to be made out in the season thereby appointed . But , That God could have made us free , before we knew the Cause , ( supposing his Constitution of the way of Salvation revealed in the Bloud of Jesus , which lies at the bottome of all these Disputes ) is a most Anti-Evangelical Assertion , and diametrally opposed to the whole way of Gods dealing with Sinners . But he addes , 4 Neither can it be understood how God can so long deny us the Possession of Heaven , if we had such actual absolute Right so long ago , which seems to me to express a jus ad rem , and in re . Answ. 1 I love not to enquire into the Reason of Gods actings , which are according to the Counsel of his own Will : and yet think it not very difficult to conceive how a Son is for a season kept as a Servant , though he be Heir of all . 2 He speaks as though this Deliverance lay all in Heaven , whereas it is here fully enjoyed on the Earth though not in all the degrees of the Fruits thereof . 3 If the Right wherof we speak were Jus in re , I see not well indeed how God could keep us from the Possession of it as Mr Baxter sayes : a man cannot be kept long from what he hath . But saith he , 5 If he mean a Right to future Possession , I do not see how Right and Possession should stand at so many yeers distance : To have Right to Gods favour , and Possession of that favour seem to me of neerer kin . Except he should think that Possession of favour is nothing but the Knowledge or feeling of it : And that Faith Justifieth only in loco Conscientia : but I will not Censure so hardly until I know . Answ. 1 If at so many yeers distance it may not be allowed , he had done well to express at how many it might . For my part , placing this Right upon the Purchase of Christ , ( as before , ) and Possession in the actual Enjoyment of the Fruits of that Purchase ; then refering the distance between them to the Good pleasure of God , who had granted and established that Right to an Enjoyment sub termino , I see no difficulty , no perplexity in this at all . 2 That no small portion of favour consists in a sense and knowledge of the kindness of God in its Actings terminated upon the Conscience , I must beleeve , whatever Mr Baxter be pleased to Censure . It is far more facile to give the hardest Censures , then to Answer the easiest Arguments . 3 The place where Faith Justifieth I am not so solicitous about , as the manner how : which of all other wayes commonly insisted on , I conceive not to be ; as it is our now Obedience : yet that in this Work , it looks further then the Conscience , I easily grant . The most of what is subjoyned to these Exceptions , is fully Answered in what went before . As much as possible , I shall avoid all Repetitions of the same things : Only whereas he Affirmeth , That to have Right to Justification , and to have Possession of it , is all one ; I must needs enter my Dissent thereunto : which may suffice until it be attempted to be put upon the Proof . If he shall say , That a Right to a future Justification at the day of Judgment , is the same with the Possession of present actual Justification , it is neither true , nor any thing to the Business in hand . In the Close , he shuts up this Discourse , and enters into another ; giving in his Thoughts about the immediate Effects of the Death of Christ : A matter wherein he pretends to great Accurateness , Censuring others , for not being able to distinguish aright of them , and so to spend abundance of labour in vain , in their Discourses thereabout . Particularly here he denyes ( and calls it A dangerous Errour to suppose ) That actual Remission and Justification are immediate Effects of his Death , or any Right thereunto , which he attempteth to prove by sundry Arguments . Of the Effects of the Death of Christ , and what Relation they all stand in thereunto , I have spoken at large before . Now because actual Remission is denyed to be an immediate Effect of the Death of Christ , and so a potential Remission not once mentioned in the Book of God is tacitely substituted in the Room thereof , and this also in Opposition to what I had Delivered , I shall briefly consider his Arguments , and so give an End to this Debate . Argum. 1 What Right soever God giveth unto men in things supernatural ( such as Justification , Remission , and Adoption ) he giveth it by his written Laws . But by these Laws he hath given no such thing to any unbeleevers , such as are the Elect before Conversion : therfore , &c. The Major is evident : Gods Decree giveth no man a Personal Right to the Mercy intended him . And for the Minor , no man can produce the Scripture giving to unbeleevers such a Right . Answ. 1 Taking the Laws of God in the strict and proper sense , and it is so far from being a Truth , That what Right God gives to any , he gives it by his written Laws ; that indeed the Laws of God give no Right to any one , concerning any thing , whether supernatural or otherwise . The End of the Law is not to give Right , but to exact Obedience : and that chiefly if not upon the sum , solely . The usual proper genuine signification of Gods Laws , being his revealed Will for our Obedience , I know not why Mr Baxter should bring them in , in the Latitude of his single Apprehension to be a Medium in an Argument . Hence , 2 Here is not a sufficient Annumeration of Causes ; the Promises of God are to be added , and those either made to us , or to any other for our Good . But , 3 That the Decree of God gives to no man a Right to the thing concerning which the Decree is , is so far from being a sufficient proof of the Major , That it is in it self very questionable , if not unquestionably false . That the Decree gives not being and Existence to the things concerning which it is , is an old Rule . That no Right should from it arise , unto that thing by vertue thereof , is not yet so cleer . Right is but Jus . Jus est quod justum est . If it be just or Right , that any one should have such a thing , he is said to have a Right thereunto . Now , supposing the Decree of God , that a man shall , by such means , have such a thing , is it not Just , equitable and Condecent unto Righteousness that he should have it ? But yet further , 4 We are not at all speaking of a Right founded on Gods Decrees , ( which considering what was proposed to be proved by this Argument ; I wonder how it found any mention here ) but upon Two other things . 1 The Covenant of God with Christ about the Pardoning , Justifying , and Saving of those , for whose sin he should make his Soul an Offering : which Covenant respecting Christ as Mediator God and man , is not to be reckoned among the meer Decrees and Purposes of God , containing in it self al those Promises and Engagements wheron the Lord Jesus in the Work of Redemption rolled himself . Now in this Covenant , God Engaged himself ( as I said before ) to make out to those for whom Christ undertook , whatsoever was the Fruit of his Purchase , and that was what in his good pleasure was assigned thereunto . And this is the first bottome of this Right . 2 The Purchase of Christ being compleated by the Performance of all things by divine Constitution thereunto alotted , and himself acquitted and exonerated of the whol Debt of their Sin for whom he suffered , which was charged on him ; he makes Demand of the Accomplishment of the forementioned Engagement made to him , concerning the freedom and deliverance of the Persons whose Sins were laid on him , and whose bringing unto Glory he undertook . On these Two , I say it is , That our Right to the Fruits of the Death of Christ , even before beleeving , doth depend : from hence at least it is right and equal , That we do in the time appointed enjoy these things . Yea to say , That we have Right upon beleeving to the Fruits of the Death of Christ affirmed universally , can only be affirmed of a Jus in re , such a Right , as hath ( at least in part ) conjoyned actual Possession , beleeving it self being no smal Portion of these Fruits . This Argument then being fallacious , omitting the chief Causes in Annumeration , concludes not the thing proposed . Besides it is in no small measure faulty , in that the first thing proposed to be confirmed was , That Remission of Sin , and Justification are not the immediate Effects of Christs Death , whereof in this Argument there is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Argum. 2. If God hate all the Works of Iniquity , and we are all by Nature the Children of Wrath , and without Faith it is impossible to please God , and he that beleeveth not is Condemned already , then certainly the Elect while they are unbeleevers , are not actually de facto , no nor in personal Right delivered from this Hatred , Wrath , Displeasure , and Condemnation : But , Ergo . Answ. 1 This Argument , for what indeed it will prove is handled at large in my Treatise of Redemption , as also re-urged in the Pages foregoing . Against actual Justification from Eternity , it hath its Efficacy . 2 It doth also Conclude , That the Elect whilest unbeleevers , are not actually and de facto put in Possession of the Issues of Love , Faith being with the first of them . But , 3 That they have not upon the Grounds forementioned , a Right to these things . Or , 4 That Justification is not the immediate Effect of the Death of Christ ( being the sole things in question ) it hath the same unhappiness with the former , not once to mention . Argum. 3. If we are Justified only by Faith , then certainly not before Faith . But we are Justified only by Faith . Ergo . Answ . 1 If I mistake not , it is not Justification before Faith , but a Right to the Fruits of the Death of Christ before Faith that is to be proved . 2 That Justification is not the immediate Effect of the Death of Christ to which Ends for this Argument , Valeat quantum valere potest : to me , it comes not within many miles of the thing in Question . So that with the absurd ANSWERS supposed thereunto , we passe it by . The like also I am enforced to say of the Two other that follow , being of the same length and breadth with those foregoing , too short & narrow to cover the things in Question so that though they may have their strength to their own proper End , yet as to the things proposed to be proved , there is nothing in their Genuine Conclusions looking that way . If I might take the Liberty of ghessing , I should suppose the Mistake which lead this Author to all this labor in vain , is , That the immediate Effects of the Death of Christ must be immediatly enjoyed by them for whom he died . Which Assertion hath not indeed the least Colour of Truth . The Effects of the Death of Christ are not said to be immediate , in reference to others enjoyment of them , but unto their Causality by that Death . Whatever it be , that in the first place is made out to Sinners for the Death of Christ , when ever it be done , that is the immediate Effect thereof , as to them : As to them I say , for in its first tendency , it hath a more immediate Object . If Mr Baxter go on with his Intentions about a tract concerning universal Redemption , perhaps we may have these things cleered : and yet we must tell him before hand , That if he draw forth nothing on that Subject but what is done by Amiraldus , and like things to them , he will give little Satisfaction to learned and stable men , upon the Issue of his undertaking . I shall not presume to take another mans Task out of his hand , especially one's who is so every way able to go through with it ; Else I durst undertake to demonstrate that Treatise of Amiraldus , mentioned by Mr Baxter , to be full of weak and sophistical Argumentations , absurd Contradictions , vain strife of Words ; and in sum to be , as birthless a tympanous Endeavour , as ever so learned a man was engaged in . For the present , being by Gods Providence removed for a Season from my Native soyl , attended with more then ordinary weaknesses and infirmities , separated from my Library , burdened with manifold Employments , with constant Preaching to a numerous multitude , of as thirsting a People after the Gospel , as ever yet I conversed withal ; it sufficeth me , That I have obtained this Mercy , Briefly and plainly to Vindicate the Truth from mistakes , and something further to unfold the Mystery of our Redemption in Christ , all with so facile and placid an Endeavour , as is usually upon the Spirits of men , in the familiar writings of one Friend to another . That it hath been my Aim to seek after Truth , and to keep close to the forme of wholesome words delivered to us , will ( I hope ) appear to them that love Truth , and Peace . Dublin-Castle , Decemb. 20. 1649. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . FINIS . ERRATA . The Author having no opportunity to attend the Press , and being absent many miles during the Printing the most part of it , finds the Accenting of sundry Greek Expressions omitted , with other mistakes , which he desireth the Reader to Correct as followeth : PAg. 5. l. 10. r. have . p. 9. l. 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 10. l. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , so also in other places . l. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 11. l. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 12. l. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 15. l. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 16. l. 9. hudled . p. 19. l. 10. alius . p. 20. l. 4. now . p. 22. l. 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 24. l. 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 27. l. 12. observed . p. 28. l. 24. not all the thing . l. 26. to any . p. 29. l. 4. Now the . p. 30. l. 6. Now he . p. 31. l. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l. 11. pressures . p. 32. l. ult. Pactional . p. 33. l. 24. Contradiction . p. 34. l. 33. Oblation made . p. 36. l. 22. that ever I. l. 31. feigne . p. 44. l. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 47. l. 3. of God , is thus held out . l. 27. Analogie . l. 33. fturition . p. 54. l. ult. actuate their own . p. 76. l. 29. Concluded . p. 78. l. 30. preceed . p. 82. l. 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 85. l. 28. many . p. 87. l. 20. disceptation . p. 88. l. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 91. l. 20. foro Conscientiae . p. 95. l. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Pag. 29. in the Margin , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Notes, typically marginal, from the original text Notes for div A90278e-350 Display of Armin. Salus Electorū sanguis Iesu . Salus Elect. Rom 8. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Ignat. ad Phi●ad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Homer Iliad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eph. 4. 11 , 12 , 13. Haereses , de quorandam infirmitatibus habēt , quod valent , nihil valētes , si in bene valentem fidem in currant . Tertul. de Praesc . ad Haer. Mat. 24. 24. Notes for div A90278e-2120 Answ . Answ . Pa. 138 , 139 Answ . Answ . Answ . Answ . Answ . Answ . Answ . Answ . Answ . Answ . Answ . a Distinguenda sunt tria momenta divinae voluntatis . Primum est , ante Christi mortem positam aut re ipsa , aut in decreto Dei , et praescientia . In hoc momento iratus peccatori est Deus , sed ita , ut non aversetur omnes . irae deponendae vias , ac rationes . b Secundum momentum est , posita jam Christi morte , in quo Deus jam non constituit tantum , sed & promittit iram se depositurum . c Tertium est , cum homo vera fide in Christum credit , et Christus ex foederis formula credentem Deo commendit . Hic jam Deus deponit iram , hominemque in gratiam recipit . de satisfact. . Christi . Cap. 7. d Ps. 50. 21 Exod. 3. 14. 1 Sam. 15. 29 Job 23. 13. Psa. 102. 26 , 27. Isa. 14. 27. e 2 King. 19. 6 Isa. 37. 3 1 Tim. 1. 13 f Quidcunque negat aliquid de Deo , quod ei convenit , vel asserit de eo , quod ei non convenit , derogat divinae bonitati , & est blasphemus . Thom. 22. ae . q. 13. a. 1. c. g Libra voluntas ulciscendae injuriae . Quae dicuntur {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , intelligenda sunt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Amor , et gaudium , & alia ejusmodi , cum attribuuntur Deo , significant simplicem actum voluntatis , cum similitudine effectus , absque passione : Aquin. 12. q. 22. a. 3. Eph. 1. 11. h Arm. disp. pub . de natu . Dei . Thes. 51. i Ep. 1. 11 Answ . k Aliud est mutare voluntatem , aliud velle aliquarum rerum mutationem . l Mat. 18. ●● 1 Tim. 1. 15 Ep. 5. 26 , 27. Ep. 2. 15 , 16. Col. 1. 13. 1 Joh. 1. 7. &c. Eph. 2. 8 Phil. 1. 29 Heb. 9. 12 m Cum voluntas sit ejus essentia , non movetur ab alio à se , sed à se tantum , eo modo loquendi , quo intelligere , et velle , dicitur motus , et secundum hoc Plato dixit , primum movins movet seipsum : Aq. p. 1. q. 19. a. 2. a. 3. Answ . Answ . Omnes illi pro quibus Christus ex intentione Dei satis fecit , sunt Deo reconciliati . i. e. in Favorem saluti ferum aliquo modo restituti . Ames . Antisinod . p. 164. Si de debitum quaeratur ▪ respectu creaturae in Deum cadere non potest : nisi ex aliqua suppositione ipsi Deo voluntaria et libera : quae non potest esse nisi promissio aut pactio aliqua , ex quibus fidelitatis aut justitiae debitum oriri solet : Suares . Relect. de Lib. Div. Volu . Disp . L. Di. Sec. 2. n. 5. Nulla Justitia proprie esse potest , ubi nulla intercedit obligatio : Deus autem nulla obligatione tenetur , antequam ipse fidem suam astringat : Ergo ante promissionem nulla Justitia etiam distributiva in Deo reperitur . Vas . n. 1. q. 21. a. 1. disp. 86. Eph. 1. 11 Gal. 4. 1 Joh. 1. 12 Rom. 5. 11 Eph. 1. 11 Col. 1. 12 , 13 , 14. Psal. 4. 6 2 Cor. 4. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Lex aut punit , aut vetat , aut permittit , aut consulit , aut hortatur : F. de Leg. 1 Joh. 3. 4. Decretum nil ponit in esse , praedestinatio in praedestinato Aquin. Eph. 1. 4. 2 Pet. 1. 1. Cururceus exit . Isa. 50. 5 , 6 , 7 , 8 , 9. Joh. 17. 4. 2 Tim. 3. 16. Joh. 17. Heb. 9. 24. 
A86947	----	The mystery of Christ in us, with the mystery of the Father, Word, and holy Ghost or Spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. Likewise, the way that Christ takes to undo a man, and take away his life. Together with a discovery of the neerness of Christs coming, and of those glorious things which are to be fulfilled in these later days. Set forth and published by Ed. Hide jun. Hyde, Edward, 1607-1659. This text is an enriched version of the TCP digital transcription A86947 of text R209351 in the English Short Title Catalog (Thomason E1372_4). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 239 KB of XML-encoded text transcribed from 103 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86947 Wing H3866 Thomason E1372_4 ESTC R209351 99868234 99868234 169869 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86947) Transcribed from: (Early English Books Online ; image set 169869) Images scanned from microfilm: (Thomason Tracts ; 179:E1372[4]) The mystery of Christ in us, with the mystery of the Father, Word, and holy Ghost or Spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. Likewise, the way that Christ takes to undo a man, and take away his life. Together with a discovery of the neerness of Christs coming, and of those glorious things which are to be fulfilled in these later days. Set forth and published by Ed. Hide jun. Hyde, Edward, 1607-1659. [14], 190 p. Printed by Ja. Cottrel, for Giles Calvert, at the black Spread-Eagle at the West-end of Pauls, London : 1651. Ed. Hide jun. = Edward Hyde. Annotation on Thomason copy: "may. 28". Reproduction of the original in the British Library. eng Jesus Christ -- Meditations -- Early works to 1800. Christian life -- Early works to 1800. Trinity -- Early works to 1800. Holy Spirit -- Symbolism -- Early works to 1800. God -- Knowableness -- Early works to 1800. A86947 R209351 (Thomason E1372_4). civilwar no The mystery of Christ in us, with the mystery of the Father, Word, and holy Ghost or Spirit, opened: also, the parable of the rich man's fl Hyde, Edward 1651 47998 116 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Robyn Anspach Sampled and proofread 2007-07 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE MYSTERY OF CHRIST in Us , With the Mystery of the Father , Word , and holy Ghost or Spirit , OPENED . Also , the Parable of the rich man's flocks and herds , and the poor man's ewe-lamb , Explicated . Likewise , the way that Christ takes to undo a man , and take away his life . Together with a discovery of the neerness of Christs coming , and of those glorious things which are to be fulfilled in these later days . Set forth and published by Ed. Hide jun. Rom. 10. 6 , 7 , 8 , 9. 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. 1 Joh. 5. 7 , 8. Psal. 87. 1 , 2 , 3 , 4 , 5 , 6 , 7. Isa. 6. 6 , 7. Zech. 14. 20 , 21. Zech. 5. 6 , 7 , 8 , 9. London , Printed by Ja. Cottrel , for Giles Calvert , at the black Spread-Eagle at the West-end of Pauls . 1651. To the Reader . Christian Reader , BEfore I was stirred up to set pen to paper in this following Treatise , I found in my spirit such a contrariety to it , that I resolved within my self I would write no more . But within a little while after , I found the Spirit of God to have such violent , strong , and powerful influence upon me , that I could not withstand it , but write . And besides , I had no peace and quietness in my spirit , till I had unloadened my spirit , and finished this Work : for I had this dashed into my spirit , Write . But no sooner was it dashed in , but I went and consulted with flesh and blood , and so questioned it , whether it was from the Lord , or no . And after some further clearings of it up by the Lord to my spirit , I was forced to lie down under the truth , power , and authority of it . Within a while after , there were divers places of Scripture given in unto me , with the minde , interpretation , and meaning thereof ; which I was to write , and which I have in this Discourse inserted . Two things therefore I do desire of you in the reading of this Discourse : First , That you would not pass censure upon it , till you have thorowly examined and tried what is written , lest you pass sentence upon the Truth , and so be found an opposer of it . The second is this : That you would not judge nor take that for Error , that doth not sute with your judgements or apprehensions : this is the weakness of many Professors in our age ; if their judgments and lights cannot comprehend a thing , they look upon that thing to be erroneous : they measure Truth according to their capacity ; it is not Truth no further then they can reach it : this very thing hath made many to withstand Truth ; As for example , our Priests and others , how often have they withstood Truth , meerly upon this ground ! Weigh what is written , ponder it in your heart and spirit : if you cannot comprehend what is written , be silent , do not resist it ; it may be , you may have a discoverie of that you never had before ; haply what is written , may meet with some of your hearts and spirits ▪ Here are waters to the Ancles , to the Knees , to the Loyns ; a River that cannot be passed over , a Fountain that will never be dry ; waters to wade in , to swim in ; living waters , waters of life ; healing waters , pure waters ; waters to drown man in , to bury man in : do not despise these waters , wait on them ; you know not but that an Angel from heaven may come down and put you into them , and involve you in them : there is one in this Discourse , it may be , may meet with you ; if he doth , he will rob you of all your goods , wit , parts , gifts , understanding , knowledge , wisdom , power ; he will quite undo you , yea , take away your life . If you meet with one that doth this , do not forget to return praises to him ; wait , it may be you may have that great doubt resolved , Christ in you , whom you have so much expected from heaven & from the deep : if you have , exalt the Lord , not me . It may be , you may meet with some discoveries of the Father , Word and Spirit , or Water , Blood and Holy Ghost , and of their several testimonies ; if you do , praise him that lives for ever and ever , not me . It may be , God may meet with you in a parabolical way and manner , as he did David , and make you pass sentence upon your self , in passing sentence upon another , and condemn you out of your own mouth that you have sinned ; if he doth , magnifie the Lord , not me . It may be , Jesus Christ may steal like a theef into your hearts by this Discourse , with greater power and glory then ever he hath done heretofore : if he doth , be sure to return praises unto him , not to me . It may be , God may make mention of Rahab and Babylon to you , in this Discourse ; it may be he may call you to behold Philistia and Tyre , with Ethiopia , & tell you that this man was born there : if he doth , admire the Lord , not me . It may be , you may have a discoverie of that glory that is to be revealed in these latter days , and is in this Discourse set down : Who would resist and withstand therefore ? who would not wait , seeing there is no safety in resisting , but in patiently waiting ? Then resist rather say , Ah Lord , there may be Truth in this Discourse , though I cannot comprehend it ; and it is madness in men , to withstand and speak evil of that they know not , nor are able to comprehend : reveal it , discover it , that I may praise thee ; then he will discover it to thee . Here is no need of the Sun , Moon , Stars , Candle , and Temple ; for the Lord God Almighty , and the Lamb , are the Temple thereof , and the glory of God did lighten them , and the Lamb is the light thereof : and there shall be no night there , and they need no Candle , neither light of the Sun ; for the Lord God giveth them light . I look for some to scoff , laugh , and jeer at me , and that which I have written ; to slight and scorn me , and what is written , As I am sure the Priests and others will . Do , slight , scorn , laugh and jeer at me and what I have written ; see what you will get by it in the end ; see what will be the issue of it . And I look for others to finde fault with me , and speak evil and reproach me , and be angry with me for what I have written . Others I look should say that I go backward and forward in what I write , and contradict my self . I look that others haply should say , that I write scatteringly , meanly , and not learnedly , but poorly . I care not what they say , I weigh it not ; I desire to speak not in the eloquence of mans wisdom , but in the plainness of the Spirit : and as for their scoffs , jeers , laughters , evil speakings , and reproaches , I weigh them not likewise ; they are my portion , I rejoyce in them all , if there were as many more of them : I shall and do count them my Crown , and shall and do not think my self worthy of them . I know whom I have believed , whose I am ; not Mens , not Sins , not Satans , but the Lords , In the Truth that is after godliness , EDVV. HIDE Junior ▪ CHAP. I. Some sweet Discoveries of CHRIST in us , out of Rom. 10. 6 , 7 , 8 , 9 , 10 ▪ Vers . 6. But the righteousness which is of faith , speaketh on this wise : Say not in thine heart , Who shall ascend into heaven ? That is , to bring Christ down from above . 7. Or , who shall descend into the deep ? That is , to bring up Christ again from the dead . 8. But what saith it ? The word is nigh thee , even in thy mouth , and in thy heart ; that is the word of faith which we preach , 9. That if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart that God hath raised him from the dead , thou shalt be saved . IN the Thirtieth and One and thirtieth Verses of the Ninth Chapter to the Romanes , there are two Nations spoken of ; that is to say , the Gentiles and the Jews . The Gentiles were those which followed not after righteousness , yet had attained to righteousness , even the righteousness which is of faith : and the Jews , otherwise Israel , were those which followed after the Law of righteousness , but had not attained to the Law of righteousness . The first reason of it , is set down in verse 32. Wherefore ? because they sought it not by faith , as the Gentiles did , but as it were by the works of the Law . The second reason of it , is , Because they stumbled at that stumbling stone , v. 33. As it is written , Behold , I lay in Sion a stumbling stone , and rock of offence ; and whosoever believeth on him , shall not be ashamed . Jesus Christ is a great stumbling block , and rock of offence , to those professors that do not openly nor professedly , but , as it were , seek righteousness by the Law . Quest . But what is it to seek righteousness , as it were , by the Law ? Answ. It is to seek righteousness partly by believing , and partly by doing . Those that do so , stumble at Christ , and know not what to make of him , and are offended at him ; and , in the end , they split themselves against him , just as those glorious professors the Scribes and Pharisees did , by reason of their not knowing him . Now in the first Verse of the tenth Chapter to the Romanes , Paul tells his brethren the Jews what a hearty desire he had , and how he prayed that they might be saved : Brethren , my hearts desire and prayer to God for Israel is , that they might be saved . And the reason of this prayer , he tells them ▪ vers. 2. For I bear them record , that they have a zeal of God , but not according to knowledge . They were mighty zealous for God , but it did not proceed from true knowledge : as the Scribes and Pharisees were mighty zealous and strict in keeping the Sabbath , praying , giving of alms , and the like ; but it proceeded not from a right knowledge , it did not proceed from a true principle . And there are many Zealots in our days , Oh how full of zeal they are for God , in praying , speaking , preaching , and the like ! but yet not agreeable to true knowledge . And the reason of this is in the third verse : For they being ignorant of Gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of God . As the not seeking righteousness by faith , keeps those from attaining to the Law of righteousness , that follow after the Law of righteousness : so ignorance of Gods righteousness makes many go about to establish their own , and so by that means do not subject to God's righteousness . In the fourth verse , Paul sheweth , that Christ is the end of the Law , for righteousness , to every one that believeth : which the glorious Israelites , Scribes and Pharisees , follow after , thinking to be justified thereby . The righteousness of which Law , Moses describes in the fifth verse , that the man which doth those things shall live in them . Which saying , Satan , many times , makes use of against poor souls , thereby to stir them up to follow after the righteousness of the Law : And he makes use of it thus : Saith Satan , If you do the things that the Law commands you , you shall live by them : this is Scripture saith the devil , If you perform the Law , you shall live ; for there is life wrapped up , in keeping of the Law : And poor souls set upon the keeping of it , and trouble , and perplex , and wear out themselves ; and the more they strive to keep it , the further off are they from keeping of it ; And the devils design in it , is , to keep poor souls from submitting to the righteousness of God ; the devil knowing well , that as many as are of the works of the Law , are under the curse ; for it is written , Cursed is every one that continueth not in all things that are written in the Book of the Law , to do them , Gal. 4. 10 , 11. And that no man is justified by the Law , in the sight of God , is evident : for the just shall live by Faith , Now in the 6. ver. which is that I intend to speak to , Paul describes the righteousness of Faith : But the righteousness which is of Faith , speaketh on this wise , Say not in thine heart , Who shall ascend into heaven ? that is , to bring Christ down from above , &c. The words are the voice of the righteousness which is of Faith ; they are what the righteousness of Faith speaketh : and there are in the words , these things to be considered : First , What Faith is . Secondly , What the voice of the righteousness of Faith is . Thirdly , What it speaks . Fourthly , To whom it speaks . The first thing to be considered , is , What Faith is ; that is , what the Faith of Christ is , as it is in the original . It is a supernatural divine work of God , upon the Spirit , which enables the soul to believe above all that natural Faith and Hope that is in the soul , and above all fear and questionings , and against all grounds that are in the soul to the contrary : it is that which letteth us into God , into the righteosness of God ; it is the key that unloks the Cabinet where righteousness is , and lets us in into the mysteries of the kingdom : Gal. 3. 7 , 9. Know ye therefore , that they which are of Faith , the same are the children of Abraham , and are blessed with faithful Abraham . Or , faith in this place may be taken for Christ ; Gal. 3. 23. But before Faith came , we were kept under the Law , shut up unto the Faith which should afterwards be revealed . The second thing to be considered , is , what the righteousness which is of Faith is . It is the righteousness which is by believing . But what is the righteousness which is by believing ? It is the righteousness of God . But you will ask me , What is that ? See in Rom. 3. 25 , 26. Whom God hath set forth to be a propitiation , through Faith in his blood , to declare his righteousness , for the remission of sins that are past , through the forbearance of God ; to declare , I say , at this time his righteousness , that he might be just , and the justifier of him which believeth in Jesus . His righteousness consisteth in this , in that he can remit sin , and yet be faithful ; in that he can justifie the ungodly , and yet be just : or the righteousness of Faith is the righteousness of Christ ; for Faith is called Christ , as I said before ; He is made of God unto us , Wisdom , Sanctification , Justification , Redemption , Righteousness , and the like . But what is the righteousness of Christ ? or in what doth the matter of it consist ? In the Active and Passive obedience of Christ ; That is , in what he hath done and suffered for us . The third thing to be considered , is , What the voice of the righteousness of Faith is , or what it speaketh . It speaketh these following things ; that is to say , Say not in thine heart . That is , Do not speak secretly . It speaks this to us , our readiness to speak that secretly , which haply we would not speak openly , that others may take notice of what we say . Quest . But what should I not say in my heart ? Answ. These two things following : First , Who shall ascend into heaven ? What is that ? That is , to bring down Christ from above . We are ready to speak it in our hearts , though not in our mouthes , Who shall ascend into heaven ? We want Christ ; he is not in our hearts ; surely he is in heaven ; and our souls are troubled with care for one to go up into heaven , to fetch him down into our hearts : O how we have endeavoured to fetch him down , by prayer and striving ! As I my self have done : O how I have gaped for him to come down from heaven into my mouth and heart , when I was many times praying ! And when I could do no good this way , I have been much inquisitive in my spirit for one to fetch him down from out of the skies , and out of the deep , into my heart . Answ. 2. Say not in thine heart , Who shall descend into the deep ? What is that ? That is , to bring up Christ again from the dead . For want of a feeling of Christ within us , we are ready to say in our hearts , though not with our mouthes , Who shall descend into the deep ? We conclude many times in our spirits , that either he is in the heavens , or in the deep . But first , we are carried out , with much care , for one to fetch him from above : And if Jesus Christ come not down from thence into our hearts , then we conclude he is not there , but in the deep ; and we are very inquisitive who shall fetch him from the dead . We think that either he is above us , or beneath us , among the dead in the grave , in hell . Sometimes we think he is risen , and ascended above ; and sometimes we think that he is not . Thus much for that which the righteousness of faith would have us not say . Now we are to speak of that which the righteousness of faith saith . What is that ? First , The righteousness of faith saith , The Word is nigh thee . But what word ? The word of faith , which we preach ▪ What word is that ? Christ . Why is he called the word of faith ? Because he it is that begets faith in souls . The righteousness of faith saith , That word is nigh thee . Oh that God would give us ears to hear : it is good news that the righteousness of faith speaks . We will hear thee what thou sayst , therefore speak , Lord . The Word is nigh , Whom ? Thee , us , them , him , her , all . Friends , Christ is nigh us ; he is on our right hand , and on our left hand ▪ though we see him not , Job 23. 9. The Word of God is nigh us . But why is Christ called the Word of God in Scripture ? Because , as the word of a man is that whereby a man expresseth himself , his minde : so Christ is called the Word of God in this respect ; he is the minde of the Father expressed . That by which we know the minde of a man , is his words ; that by which we know the minde of God , is by his Word . So that Christ is the minde of God discovered ; the Word is God made known , revealed : This Word was God , and was with God , Joh. 1. 1. Christ is called the Word of Truth likewise in Scripture : Who hath begotten us to himself by the Word of Truth . But why is he called the Word of Truth ? Because he begets Truth in the soul . This Word is nigh thee . How nigh me ? Very nigh thee : Deut. 30. 14. For the Word is very nigh unto thee . Where is it ? In thy mouth . I do not finde him there . Though you do not , yet he is there . Secondly , He is in thine heart . I do not feel him there , and therefore he is not there . That will not follow : he is there , though you feel him not : that Jesus which you look for from above and beneath , is exceeding nigh to thee , even in thy mouth , and in thine heart ; he is as nigh as possible can be : he is not far from every one of us , Acts 17. 27. We many times disquiet our selves for one to fetch him from above , and from the deep ; whenas , poor souls , our Christ is within us . We are carried out after more Sense then Faith ; and that is the reason that we no longer then we feel Christ to be in us , do conclude him to be in our hearts . The next thing to be enquired into , is , To whom the voice of the righteousness of faith speaketh . That is , to those , who , by reason of the want of feeling Jesus Christ within them , are carried out to enquire who shall ascend into the heavens , and who shall descend into the deep , to fetch Christ from thence into their hearts : which were the Jews , Israel , and , in them , the Saints : And the words indeed are spoken , to prevent all Objections in them , and others , against this truth , Christ in them . And there is not an Objection that they can make , or that we and others can make , but it is there answered . The voice of the righteousness of faith speaks so fully to all Objections , that I cannot but subscribe to the truth of what it saith , That Christ is in me : I am forced to do it , by reason I have nothing to say against the truth ; though my base heart , together with the devil , is ready to question every truth of God , though it be never so plain . The words being explicated , there will arise naturally this Corollary ; that is to say , That there is an aptitude in the spirits of those who feel not the Lord Jesus within them , to enquire who shall ascend into heaven , or who shall descend into the deep , to fetch Christ from thence into their spirits , whenas Christ is within them . This is clear from the words . The grounds of this Doctrine are two : 1. Ignorance . 2. Unbelief . First , Ignorance . We are ignorant of the Omnipresencie of Christ , that he is present in every place , and in our hearts , as in every place . I have heard many professors subscribe to this truth , but yet have denied it a truth in their particular souls . Secondly , Unbelief . We cannot believe that he is in our hearts : we will give Christ a being in every place , but not in our hearts . The cause of Unbelief , is Ignorance : we are ignorant of this truth , Christ in us , and therefore cannot believe it . If it be so , that there is a readiness in those who feel not the Lord Jesus in them , to enquire who shall ascend into heaven , and who shall descend into the deep , to fetch Christ from thence into their hearts ; Then say not in your hearts , Who shall ascend , and who shall descend , to fetch Christ from heaven and the deep , into your hearts : it is the voice of the righteousness of Faith . Why do you say so ? what is the reason of it ? Because , saith the soul , I do not injoy him , nor possess him within me . How do you know that you do not injoy him ? Because I feel him not : I should feel him within me , if he were there . Poor soul , he may be within thee , though thou feelest him not ; and it is thy being carryed out after more Feeling then Faith , that blindes thine eyes . 2. If it be so , This may serve to discover what manner of spirit we are of ; it discovers the baseness of our spirits , that though the righteousness of faith saith , Say not in your hearts , Who shall go up into heaven , and who shall go down into the deep , to fetch Christ from thence into our hearts ; yet we will say so , and do say so often in our hearts , though we have no ground to say so , seeing Christ is within us . A second Corollary from the words , is this : That that Christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , even in our hearts . This is cleer from the words : They enquired , who shall ascend , and who shall descend , to bring Christ into their hearts ; whenas he was within them . To prove this truth further , we shall bring divers places of Scripture : See that in Joh. 15. 4. Abide in me , and I in you : he speaks to his Disciples that were offended at his fleshly departure from them : and that in Joh. 17. 23. I in them , and thou in me : and then that in 2 Cor. 13. 5. Examine your selves , whether ye be in the Faith : prove your own selves : know ye not your own selves , how that Jesus Christ is in you , except ye be reprobates ? That is , unapproved , or rejected . As if the Apostle should say , You are reprobates , if Christ be not in you : and therefore he puts them upon trying & proving whether he be in them or no . And that in Eph. 4. 6. One God and Father of all who is above all , and through all , and in you all . And that in 1 Joh. 4. Ye are of God , little children , and have overcome them ; because greater is he that is in you , then he that is in the world ; speaking of Christ , that he is in us , and is stronger then he that is in the world , which is the devil . It is very sweet to consider this well ; and the right consideration of it , will take away the fear that is many times in our spirits of the devil , and of Christ not being in us . And that in Gal. 2. 20. I am crucified with Christ , nevertheless I live ; yet not I , but Christ lives in me . I am crucified , and yet I live . This is a paradox , a strange thing : how can a man be crucified , and yet live ? The meaning of it is , he was crucified to the world , and lived to God . And in Psal. 46. 5. God is in the midst of her ; she shall not be moved . Friends , God will not suffer us to be moved away from the hope of the Gospel , but will help , and that early , when a temptation seizeth upon us , because he is in the midst of us . And that in Jerem. 14. 9. Why shouldst thou seem to be as a man amazed with us , and as a mighty man that cannot save us ? They ask God this question ; Yet , that is , Though it be so , thou art in the midst of us , thou art neer to us , we are called by thy Name : that is , We are thine , and therefore leave us not . Just so , poor souls many times say to God , when he seems to their souls as a man amazed , and as one that cannot save them ; Why art thou so , Lord ? tell us the reason of it : notwithstanding this , thou art in the midst of us ; thou art ours , and we are thine ; we are called by thy Name ; do not forsake us . And that in Zeph. 3. 5. The just Lord is in the midst thereof , ( speaking of his Sanctuary : ) he will not do iniquity , that is , sin . Friends , the holy Lord is within us : see the fifteenth verse : The Lord is in the midst of thee ; thou shalt not see evil any more . Therefore , in the fourteenth verse , he calls upon his people to sing : Sing , O daughter of Zion ; shout , O Israel ; be glad and rejoyce with all the heart , O daughter of Jerusalem . Is not this good news ? Friends , why do ye not sing and shout for joy , seeing the Lord is within you ? And in the seventeenth verse he speaks of the same thing : The Lord thy God in the midst of thee ; or , he that is thy God , is in the midst of thee : he is mighty ; that is , he is strong ; he will save thee ; nothing shall hinder him , neither sin nor devils : he will rejoyce over thee with joy ; that is , he will spend his joy upon thee ; thou shalt have his joy ; he will love thee , and he will rest in that love ; he will lie down and take his ease in that love wherewith he hath loved thee : He will not onely rejoyce over thee with joy , but he will joy over thee with singing : he will sing and joy over thee ; thou shalt be the subject of his joy and rejoycing . Now in the sixteenth verse it is said , In that day it shall be said to Jerusalem , Fear thou not , I am in the midst of thee ; and to Zion , Let not thy hands be slack ; that is , be not unbelieving . The reason why I mentioned all these places of Scripture , was , that so the Objections might be fully satisfied concerning this truth , Christ in them . If it be so , that that Christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , that is , in our hearts : Then , Friends , be peswaded of this truth , that Christ is within you . But who is it that saith , that Christ is within us ? The righteousness of faith and the Scriptures say so , that he is in us , in the midst of us , nigh to us , even in our hearts . O glorious truth ! O excellent truth ! This is sweet , sweet . But you seem to make no difference between Christ's being in all the world , and his being in the Saints . Yes but I do ; there is a great deal of difference . He is in all the world more generally ; he is in his Saints more particularly . If it be so , then this may serve to discover this truth to us : O how pitiful ignorant many professors are of this truth , Christ in them ! How ready are they to disclaim it , and put it away from them , and not to own it , by teason of their not knowing and ignorance of it ! Friends , do ye believe it ? is it a truth to your souls ? Then why do you not rejoyce and sing ? why are ye sad , seeing the Lord God , in the midst of you , is mighty . If it be so , wait upon God , till he reveal his Son in you . Paul did not know Christ to be in him , before God revealed him : When it pleased God to reveal his Son in Paul , then Paul knew him to be in him . No man knows the Son , but he to whom the Father will reveal him : Therefore desire the Father to reveal him in you . If it be so , awake him not , till he please . Cant. 3. 5. I charge you , O ye daughters of Jerusalem , by the roes and hindes of the field , that ye stir not up , nor awake my Love , till he please . And Cant. 2. 7. he speaks of the like thing , We are ready to awake the Lord , and stir him up , when he doth not please : we are not contented that he should awake when he pleaseth . If he doth not awake when we would awake him , and discover himself in us and to us , then we are discontented and troubled at it . The Spouse chargeth the daughters of Jerusalem not to do it , by the roes and hindes of the field : the meaning is , The Spouse doth call the very dumb creatures to witness against stirrers up of Christ ; and we are charged also not to do it . And therefore , Friends , take heed , be patient ; wait , wait , till he is pleased to make known himself in you . If it be so , then take heed of conferring with flesh and blood , ( which is men , or the fleshly part of the soul ) when he doth please to reveal himself . This we are ready to do , and then immediately we question whether it be true or no , that he is within us . Paul saith , Gal. 1. 16 , that he consulted not with flesh and blood , when he had adiscovery of Christ in him , whether it was true or no . If ye go to ask flesh and blood the truth of your discoveries , it will tell you , that all your discoveries of Christ are false . Have a care therefore of going to flesh and blood : so soon as ever you have a manifestation of Christ in you , flesh and blood will make you question all your discoveries of Christ ; and the reason is , because it is an enemy to the soul . If it be so , that Christ is within us , Then let us confess him with our mouthes ; this is our duty , to confess him : Whom ? Jesus Christ . How confess him ? To be within us . Where ? In our hearts . That which is required on our parts , is , I say , to confess him to be within us : That if thou shalt confess with thy mouth the Lord Jesus , He is in us ; it is so , it is no lye . Whether we confess it , or no , this is the true saying of the righteousness of faith ; and therefore let us confess him . Object . But , may some say , How shall I confess him , when I do not know whether or no he is in me ? Whether you know , or do not know it , he is there . But I cannot acknowledge it , saith the soul . Why cannot you acknowledge it ? Because I do not feel him to be within me : nay , surely he is not within me . Why do you say so ? What makes you say so ? What makes you think he is not within you ? I am such a vile wretch , saith the soul , so sinful , so ungodly ; my heart is so filthy , so vain , and that makes me conclude and think he is not within me : it doth not consist , saith the soul , with Christs holiness , to be in such a vile unclean heart . Answ. 1. To this I answer : What thou sayest , is a cleer Argument to me , that he is in thy heart : for else , if he were not there , how camest thou to have such a discovery of the baseness of thy heart ? Who gave it thee ? Where hadst thou it ? Deal seriously with me ; did not Christ within thee , discover it to thee ? Thou canst not have otherwise a discovery of thy heart , but by Christ within thee . He that hath an ear to hear , let him hear . Answ. 2. I answer to it thus : I can prove it to you , that he is in the worst of sinners : See in Hos. 11. 9. I will not execute the fierceness of my anger , I will not return to destroy Ephraim : for I am God , and not man , the holy One in the middest of thee . Ephraim was as vile as could be , yea , as thou canst be : we shall see this , if we look into Hos. 8. 11. Because Ephraim had made many Altars to sin , Altars shall be unto him for sin . Idolatry is a great sin , in the account of God ; it is worse then Witch-craft , and yet he committed it . And then that in Hos. 8. 9. For they are gone up to Assyria , a wild ass , alone by himself : Ephraim hath hired lovers . And that in Hos. 6. 10. I have seen a horrible thing in the house of Israel ; there is the whoredom of Ephraim . And so throughout all the chapters of Hosea , the Prophet discovers Ephraims wickedness . And he was in Paul the chiefest of sinners , before God revealed him in him ; Gal. 1. 16. So that now I think your objections are answered . ( Selah . ) Answ. 3. And by way of answer to that , you do not know him to be in you , I say thus : That though you do not know him to be in you , yet you shall know him to be within you . See Joh. 14. 20. At that day , you shall know that I am in my Father , and you in me , and I in him . That day is to be understood when Christ does send the Comforter . And that in Joel 2. 27 And ye shall know that I am in the middest of Israel , and that I am the Lord your God , and none else . The time is coming , yea , it is at hand , that you shall know Christ to be in the middest of you , and to be your Lord and God : you shall know him ; nothing shall hinder you from knowing of him , neither sin nor devils . O it is a good word of God , ( praised be God : ) you shall not onely know it , but God is willing to make it known , to reveal it . See that in Col. 1. 17. To whom God is willing to make known Christ in you the hope of glory : and all the promises in Christ are Yea and Amen . He is very willing to do it . See that in Zach. 2. 5. For I , saith the Lord , will be unto her a wall of fire round about , and will be the glory in the middest of her : Which is spoken of Jerusalem , ver. 2. See likewise , Gen. 45. 1 , 2 , 3 , 4. Then Joseph could not refrain himself before all them that stood by him , but he must discover himself to his brethren : for he had no power over himself . And he cryed , Cause every man to go out from me . And there stood no man with him , while Joseph made himself known to his brethren . And he wept aloud ; and the Egyptians and house of Pharoah heard . And Joseph said unto his brethren , I am Joseph : Doth my Father yet live ? And his brethren could not answer him : for they were troubled at his presence . And Joseph said to his brethren , Come neer me , I pray you . And they came neer . I am Joseph your brother , whom ye sold into Egypt . This Joseph is a Type of Christ ; and his discovering himself to his brethren , is the manner that Christ takes to reveal himself to his brethren . Christ cannot many times refrain himself ; he cannot forbear , but discover and reveal himself to his brethren , that have sold him into Egypt ; he must discover himself to his brethren , as Joseph did : as Joseph wept to see his brethren , so doth Jesus Christ to see his brethren ; he weeps aloud to see us ; yea , he weeps for joy to see his brethren , before he discovers himself to them ; and afterwards he saith , I am Ioseph , I am your Ioseph , one of your fellow-brethren ; Doth my Father yet live in you ? When Christ speaks thus to the soul , the Soul cannot answer him , because it is troubled at his presence . And as Ioseph said to his brethren , Come neer ; so Christ bids us come neer . We are ready , when we have a discovery of Christ , to stand afar off , and to be afraid of him ; and then Christ saith , Come neer ; as if he should say , Why stand you a loof off ? Come neer : and to encourage them to come neer , he speaks more plainly to them now , I am Joseph your brother , whom ye sold into Egypt ; but before he said , I am Joseph , onely : and then the soul comes neer to Christ . O how sweet this is ! Christ shall not , no , will not , onely reveal himself ; but he can do no otherwise ; he cannot refrain himself ; and therefore Christ saith unto them , Be not grieved nor angry with your selves , that ye sold me into Egypt : for God did send me before you , to preserve life . See how Christ endeavours to take away all grief and anger from his brethren , by telling them that God sent him into Egypt to preserve life . Selah . So that confess him to be in you , though you do not feel him within you : yet if you believe he is in you , you may confess him : But what is it to confess him ? To confess him , is to acknowledge him come in the flesh , and come within you : 1 Joh. 4. 2. Hereby know yee the Spirit of God : every spirit that confesseth that Jesus Christ is come in the flesh , is of God . 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God , God dwels in him , and he in God . Confessing there , is acknowledging . Phil. 2. 11. And that every tongue shall confess , that Jesus Christ is Lord , to the glory of God the Father . There is the same word . So that to confess him , is to acknowledge him . How ? Thus : thou art within me ; I do subscribe to the truth of it , that it is so even so . But yet I cannot confess him , saith the soul . The word of faith is in thy mouth , to make thee to confess that Christ is within thee , and to say , It is true , Lord , as I have believed , thou art within me . There is the acknowledgement of the soul . There is not onely a confession of the mouth required of the soul , but a belief of the heart likewise , that God raised Christ from the dead ; which I do intend a little to speak to . Dead here is to be understood grave , hell , that state that Jesus Christ was in , of whom it was said , Thou wilt not leave my soul in hell , neither wilt thou suffer thy holy One to see corruption , Psal. 16. 10. It is not enough to confess Christ to be within us , but to believe in our hearts that God raised him from the dead : if we would be saved , our Faith must reach further then Christ in us ; it must reach to the Father also . See 1 Pet. 1. 21. Who by him do believe in God , that raised him from the dead , and gave him glory , that our faith and hope might be in God . See further in Act. 13. 32 , 33 , 34. And we declare unto you glad tidings , how that the promise which was made to our Fathers , God hath fulfilled the same unto us their children , in that he hath raised up Iesus again , as it is also written in the second Psalm , Thou art my Son , this day have I begotten thee . And as concerning that he raised him up from the dead , now no more to return to corruption , he said , I will give him the sure mercies of David . A faith that saves , that is , a faith that is accompanyed with Salvation , is in God as one that raised Christ from the dead : for there is in Gods raising Christ Remission of sins , and justification from all things ( as sin , iniquity , and the like ) from which we could not be justified by the Law of Moses , Act. 13. 38 , 39. And besides , to us , there is an imputation of righteousness , which was imputed to Abraham , if we believe on him that raised up Iesus our Lord from the dead , who for this very end was raised from the dead , that is to say , for our justification , Rom. 4. 24 , 25. God would have us believe in him ; as one that raised Christ from the dead , because in Gods raising Christ , he raised us , through the faith of the operation of God , who hath raised him from the dead , and the uncircumcision of our flesh hath he quickened together with him , having forgiven us all trespasses ; blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nayling it to the cross ; and having spoyled principalities and powers , he made a shew of them openly , triumphing over them all . A glorious slaughter of all our enemies is to be seen , in Gods raising Christ from the dead . And then that in Eph. 2. 5 , 6. In Gods raising Christ , we , though we were dead in sins , yet were quickened together with him , and were raised up together with him , and made to sit together in heavenly places , in Christ Iesus ; which was Gods rich mercy and great love : and his end in it , was , That in the ages to come he might shew the exceeding riches of his grace , in his kindness towards us in Christ Iesus , Eph. 2. 4 , 7. Now God many times suffers us to have the sentence of death in our spirits , he suffers us to be pressed out of measure , beyond strength , insomuch that we despair of life , that we should not trust in our selves , but in God that raised the dead . Quest . But you will ask me , First , How God raised Christ from the dead . Secondly , What it is to be believe it . Answ. For the first , how God raised Christ ; It was , 1. By the glory of the Father , Rom. 6. 4 , 9 2. By the Spirit , Rom. 8. 11. 3. By his mighty power , Eph. 1. 20. The second thing to be enquired into , is , What it is to believe that God raised his Son from the dead . There are divers sorts of faith spoken of in Scripture : There is a believing from the relation of another , Ioh. 4. 42. As the Samaritans did , meerly upon the report of the woman , but afterwards they believed because they had seen Christ : and there is a believing , as I said before , that is not accompanied with salvation ; which Simon Magus had : and there is a believing that is accompanied with salvation , Heb. 10. 39. But we are not of them who draw back unto perdition , but of them that believe to the saving of the soul : This is the belief that is intended here . Now that faith that saves ▪ is the faith of Christ ; which consisteth in yeelding up hearty obedience and subjection to this truth , that God raised Christ from the dead : We have obeyed from the heart , that form of doctrine that hath been delivered unto us , Rom. 6. 17. This believing in God , that he raised Christ from the dead , is nothing but a souls lying down under the power and authority of it , and saying , It is so , It is so , Lord . Lie down therefore under the power of this truth , that God raised his Son ; say it is a truth , and thou shalt be saved : it is a truth , Lord , it is even so ; thou art saved . Quest . But you seem to make no difference between confession of the mouth , and belief with the heart . Answ. Yes but I do . Faith in the heart believes this is a glorious truth , that God raised Jesus Christ from the dead , and that Christ is within us ; Confession with the mouth declares and publisheth nothing but what saith in the heart believes is truth . CHAP. II. The Parable of the rich man's flocks and herds , and the poor man's ewe-lamb , unfolded , out of 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. Vers . 1 And the Lord sent Nathan unto David : and he came unto him , and said unto him , There were two men in one city ; the one rich , and the other poor . 2 The rich man had exceeding many flocks and herds . 3 But the poor man had nothing save one little ewe-lamb which he had bought , and nourished up ; and it grew up together with him , and with his children : it did eat of his own meat , and drank of his own cup , and lay in his bosom , and was unto him as a daughter . 4 And there came a traveller unto the rich man ; and he spared to take of his own flock , and of his own herd , to dress for the wayfaring man that was come unto him , but took the poor mans lamb , and dressed it for the man that was come to him . 5 And Davids anger was greatly kindled against the man ; and he said to Nathan , As the Lord liveth , the man that hath done this thing , shall surely die . 6 And he shall restore the lamb fourfold because he did this thing , and because he had no pity . 7 And Nathan said unto David , Thou art the man . IN the first verse of this Chapter , there is the Lord sending Nathan unto David , with a Parable in his mouth : It was the Lord that sent him unto David , and that put the Parable into his mouth , to declare to David . From part of the first verse to the fifth verse , Nathan makes known the Parable . A Parable , you know , is to be taken otherwise then is set down in the letter of it , and is much like an Allegory . The first words of the Parable are these : There were two men in one city ; the one rich , and the other poor . The City are the Saints : see Heb. 12. 22. But ye are come unto mount Sion , and unto the city of the living God , the heavenly Jerusalem , and to an innumerable company of angels . And Eph. 2. 22. Matth. 27. 53. Rev. 21. 2 , The rich man is David , who had exceeding many flocks and herds . The poor man is Christ : see Eccles. 9. 15. There was a little citie , and few men in it ; and there came a great king against it , and besieged it , and built great bulwarks against it . Now there was found in it a poor man , and he by his wisdom delivered the city . See likewise 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ , that though he was rich , yet for our sakes he became poor , that ye through his poverty might be made rich . See Psal. 34. 6. This poor man cried , and the Lord heard him , and saved him out of all his troubles . And in another place he is called , The man Christ Jesus . Now the rich man's and poor man's living in one city , was their enjoying each other , and having fellowship with each other , in the city of God . The rich man's flocks and herds , are those exceeding many spiritual blessings that God had blessed David with ; which are those blessings that God blesseth many of his people with : see Ephes. 1. 3. Blessed be the God and Father of our Lord Jesus Christ , who hath blessed us with all spiritual blessings in heavenly places in Christ . The poor man's ewe-lamb is the beloved disciple of Christ , as John was : see Luke 13. 23. Now there was leaning on Jesus bosome one of his disciples , which Jesus loved . This ewe-lamb the poor man bought with a price , even with that price he bought the rest of his people with : 1 Cor. 6. 12. Ye are bought with a price ; therefore glorifie God in your body , and in your spirits , which are Gods . And then that in 1 Cor. 7. 23. Ye are bought with a price : be not ye the servants of men . Jesus Christ did not onely buy this ewe-lamb , but nourished it up himself , with the milk of himself ; it grew up together with him : that is , Christ brought it up with himself , as he was brought up with the Father : see Prov. 8. 20. And it grew up with his children ; that is , with Christ's children : Who are those ? Such that are of faith , and so are blessed with faithful Abraham , and are Gal. 3 : 7 , 9. Those which are born of the free woman , that is , born after the Spirit , or by promise . It did not grow up with Christ alone , but with the rest of his children , who grew up with him . And it did eat of the poor man 's own meat , and of the poor man 's own drink ; which is Christ himself . That which nourished the lamb , and which the lamb fed upon , was the meat and drink of Christ , which is his flesh and blood . See in Joh. 6. 53 , 54 , 55 , 56. Then Jesus said unto them , Verily , verily , I say unto you , Except ye eat the flesh of the Son of man , and drink his blood , you have no life in you . Whosoever eateth my flesh , and drinketh my blood , hath eternal life . For my flesh is meat indeed , and my blood is drink indeed . He that eateth my flesh , and drinketh my blood , dwells in me , and I in him . That which Christ fed this Lamb with , was Life and Spirit , which is his flesh and blood . O glorious food ! Friends , it is the best food Christ hath , or that he can feed a soul with . Christ did not onely buy this Lamb , nourish it up with himself , and with his children , feed it with his own flesh , and with his own blood ; but it must lie in his own bosom : his beloved disciple is so dear to him , that he will not have it lie out of his own bosom : And therefore he is said toca●ry the lambs in his own bosom , Isai. 40. 11. He shall feed his flock like a shepherd : he shall gather the lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young . And then he goes on with the Parable : And it was unto him as a daughter , that is , as one of the daughters of Jerusalem : See Cant. 3. 10. He made the pillars thereof of silver , the bottom thereof of gold , the covering of it of purple ; the midst thereof being paved with love , for the daughters of Jerusalem . Speaking of Solomon , who made himself a chariot of the wood of Lebanon , verse 9. See Luke 23. 28. But Jesus turning to them , said , Daughters of Hierusalem , weep not for me , but weep for your selves , and for your children . This was spoken when Jesus was a leading away to suffer . See that in Cant. 5. 16. This is my friend , O daughters of Jerusalem ; meaning Christ . But what is a daughter of Hierusalem ? It is a daughter of love and glory . Nathan goes on further with the Parable . And there came a traveller unto the rich man . This traveller is a wayfaring man ; and a wayfaring man is one that is here , and there , and everywhere ; an unstable and unsetled man . Wayfaring men are often spoken of in Scipture . See Jer. 9. 2. O that I had in the wilderness a lodging place of wayfaring men , that I might leave my people , and go from them ! for they be all adulterers , and an assembly of treacherous men . And that in Is . 35. 8. And an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pass over it , but it shall be for those : the wayfaring men , though fools , shall not erre therein . And that in Ier. 14. 8. O the hope of Israel , the Saviour thereof in the time of trouble , why shouldst thou be as a stranger in the land , and as a wayfaring man , that turneth aside to tarry for a night ? This rich man spared to take of his own flocks , and of his own herds , to dress or make ready for the wayfaring man that was come to him , but took the poor mans lamb , and dressed it for the man that was come unto him . The taking of the poor man's lamb , and dressing it for the wayfaring man , is the doing of any thing that is sinful before God ; as David's slayingVriah the Hittite , and taking the Hittite's wife to be his , vers. 9. Or a man offending his weak brother : see 1 Cor. 8. 11 , 12. And through thy knowledge shall thy weak brother perish for whom Christ died ? But when you sin so against the brethren , and wound their weak conscience , ye sin against Christ . Therefore he saith , vers. 9 , 10. Take heed lest by any means this liberty of yours become a stumbling block to them that are weak . For if any man see thee which hast knowledge , sit at meat in the idols temple , shall not the conscience of him that is weak be by you emboldened to eat those things which are offered to idols ? The committing of any sin , is the slaying of the poor mans lamb for the traveller . After this , David's anger was greatly kindled against the man : and he said to Nathan , As the Lord liveth , ( that is , As sure as the Lord liveth ) the man that hath done this thing shall surely die ; or , is worthy to die ; or , he is a son of death . This kinde of saying of David , is sutable to that , in a manner , in Gen. 38. 24. And it came to pass about three months after , that it was told Iudah , saying , Tamar thy daughter in law hath played the harlot ; and also behold , she is with childe by whoredom . And Iudah said , Bring her forth , and let her be burnt . In this 2 Sam. 6. 12. David sets forth what the rich man that had killed the poor mans lamb , shall restore : And he shall restore the Lamb fourfold , according to the Levitical Law : see Exod. 22. 18. Because he did this thing , and because he had no pity , of the poor man's lamb . Sutable to this , is that in Psal. 109. 16. Because he remembred not to shew mercy , but persecuted the poor and needy man , that he might even slay the broken in heart . Now in the seventh verse of 2 Sam. 12. Nathan describes the man that took the poor mans lamb , and slew it for the traveller : And Nathan said unto David , Thou art the man that did this thing . See how all this while David condemns himself out of his own mouth ; and passeth sentence upon himself , in passing sentence upon another ; just as Iudah did : See that fore-named place of Scripture , in Gen. 38. 25 , 26. When she was brought forth , she sent to her father in law , saying , By the man whose these are , am I with childe : and she said , Discern , I pray , whose these are , the signet , and bracelets , and staff . And Iudah acknowledged them , and said , She hath been more righteous then I , because I gave her not to Shelah my son . And he knew her again no more . Iudah condemned himself out of his own mouth , in condemning Tamar ; as well as David did , in passing sentence upon the rich man : And he knew , after that Tamar had shewed him the bracelets , signet , and staff , that he was the man that judged himself out of his own mouth . The Parable being explicated , there will arise naturally these Points of Doctrine . The first is this , That Nathan the Prophet never went about any thing , but he was sent of God to do it . The second is this , That Christ suffers that disciple whom he dearly loves , to be brought and nourished up with him , and to grow up together with Christ , and with his children ; to eat of his own meat , and drink of his own drink , and lie in his own bosom , and to be unto him as a daughter . The third is this , That committing of any sin whatsoever , is the killing of the poor man's lamb . The fourth is this , That God many times speaks in a Parabolical way and manner , to awaken poor souls out of the deep sleep of security and sin , by causing them unknowingly to pass an impartial sentence against themselves in the person of another ; that so they might be brought to unfeigned repentance . The fifth is this , That that which convinceth a soul of sin , is God's saying unto him , Thou art the man . For the first , That Nathan the Prophet never went about any thing , but he was sent of God to do it ; this is clear from the words . He was sent from God unto David , to declare this Parable unto him : he was sent from God to David , to tell him that the Lord had put away his iniquity : he was sent of God to David , to speak nothing but what God had put into his mouth ; according to all the vision , so did Nathan speak unto David , 1 Chron. 17. 1 , 2 , 3 , 15. If it be so , Then this may serve to discover those that go before they are sent , with this in their mouthes , The Lord hath sent them ; whereas the Lord hath not sent them : they tell the people so indeed , that the Lord sent them to this place , and to that place ; whenas they should finde , if they would deal seriously with their own hearts , that it was their great Livings that brought them thither . There are many that take upon them the Apostles Commission to preach , without power from above , meerly to get livings , to get a livelihood : What enquiring hath there been , and yet still is , among the Priests , for fat Benefices ! what asking ▪ each other is there amongst them , What is such a Living worth , and such a Living ; is it worth any thing ? is it a great one or not ? If it be a great one , then what laying of heads together amongst the Priests , is there ; to get it ! and if it be a small Living , rather then they will have none , they will have that . They make merchandise of the Word . O how Christ speaks of these Priests , in Matth. 23. 13 , 14 , 15 , 24 , 25 , 27 , 28. Wo unto you , hypocrites ; for ye shut up the kingdom of heaven against men : for ye neither go in your selves , neither suffer ye them that are entring to go in . Wo unto you hypocrites , who for a pretence make long prayers : you use vain repetitions , and think to be heard for your much speaking . Wo unto you , ye hypocrites ; ye compass sea and land to make one proselyte ; and when he is made , you make him twofold more the childe of hell then your selves . When ye fast , ye are like the hypocrites , that are of a sad countenance : for they disfigure their faces . Wo unto you , ye blinde guides , which strain at a gnat , and swallow a camel . Well did Isaiah prophesie of you , saying , This people draw nigh unto me with their mouth , and honoureth me with their lips , but their heart is far from me . But in vain do ye worship , teaching for doctrines the commandments of men . Ye blinde leaders of the blinde ; if the blinde lead the blind , both shall fall into the ditch . Ye can discern the face of the skie , but ye cannot discern the signes of the time . Ye are graves that appear not , and the men that walk over them are not aware of them . Wo unto you ; for ye lade men with burdens grievous to be born , and ye your selves touch not the burdens with one of your fingers . Ye love the uppermost seats in the Synagogues , and greetings . Beware therefore , Friends , of the leaven of the Pharisees . Wo unto you ; for ye make clean the outside of the cup and of the platter , but within ye are full of extortion and excess . Ye are like ( saith Christ ) whited sepulchres , which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness : ye outwardly appear righteous to men , but within ye are full of hypocrisie and iniquity : ye do what ye do , to be seen of men , and have glory of men . Ye serpents , ye generation of vipers , how can ye escape the damnation of hell ? And the old Prophets speak as much , if not more , against them ; That they prophesied in his name , whenas he sent them not : See Jer. 14. 15. I am against the prophets , saith the Lord , that steal my word every one from his neighbour , Jer. 23. 30. O what picking and stealing by whole-sale , is there among the Priests of our age , out of other mens Books and Writings , and from one another ! What patching up of Sermons is there amongst them , of other mens experiences , and so preach them ! I have not sent these prophets , yet they ran ; I have not spoken to them , yet they prophesied , Jer. 23. 21. They prophesie lyes , yea , they are prophets of the deceit of their own heart . Jerem. 23. 26. The heads thereof judge for reward , and the priests thereof teach for hire , and the prophets thereof divine for money ; yet they will lean upon the Lord , and say , Is not the Lord among us ? none evil can come upon us , Mic. 3. 11. Her prophets are light and treacherous persons , her priests have polluted the Sanctuary , Zeph. 3. 4. And it shall come to pass in that day , that the prophets shall be ashamed every one of his vision , when he hath prophesied ; neither shall they wear a rough garment to deceive , Zech. 13. 4. You Priests , and Prophets , hearken to the word of the Lord in Mic. 3. 5 , 6. Thus saith the Lord God concerning the prophets that make my people erre , that bite with their teeth , and cry Peace ; and he that putteth not into their mouthes , they even prepare war against them . Therefore night shall be unto you , that ye shall not have a vision ; and it shall be dark unto you , that ye shall not divine : and the sun shall go down over the prophets , and the day shall be dark over him . And then that in Jer. 24. 15. Thus saith the Lord concerning the prophets , Behold , I will feed them with wormwood , and make them drink the water of gall : for from the prophets of Jerusalem , is prophanes gone forth into all the land . They commit adultery , and walk in lies ; they strengthen also the hands of evil doers , that none doth return from his wickedness : they are all of them unto me as Sodom , and the inhabitants thereof as Gomorrah , ver. 14. See here what God threatens and speaks to you Priests and Prophets ; your judgement doth not linger , it is at the very door ; And God himself will exalt a poor despised people that shall do his work . Behold I am against the prophets , saith the Lord , that use their tongue , and say he saith . Behold , I am against them that cause my people to erre by their lies , and by their lightness , yet I sent them not , nor commanded them : therefore they shall not profit this people at all , saith the Lord , Jer. 23. 31 , 32. There is a voice of the howling of the shepherds ; for their glory is spoyled : a voice of the roaring of young lions , for the pride of Jordan is spoiled , Zach. 11. 3. Methinks I hear this voice , Howl , O ye Priests ; howl , O ye shepherds ; howl O ye Prophets , that slay the flock of the slaughter , and hold your selves not guilty : and they that sell them say , Blessed be the Lord , for I am rich ; and their own shepherds pitty them not . Three shepherds also I cut off in one month , and my soul loathed them , and their soul also abhorred me , Zech. 11. 3 ▪ 5 ▪ 8. Gird your selves and lament , ye Priests ; howl , ye Ministers of the altar : come , lie all night in sackcloth for the sinfulness of your doings , in changing your selves into angels of light , and ministers of righteousness . But they also have erred through wine , and through strong drinke are out of the way , the Priest and the Prophet have erred through strong drink , they are swallowed up of wine : they are out of the way through strong drink ; they erre in vision , they stumble in Judgement , Isa. 28. 7. From the Prophet even unto the Priest , every one dealeth falsly , Jer. 6. 13. For both prophet and priest are prophane , yea , in my house have I found their wickedness , saith the Lord , Jer. 23. 11. And there shall be like people like priest : and I will punish them for their ways , and reward them their doings , Hos. 4. 9. The priests said not , Where is the Lord ? and they that handle the Law , knew me not : the pastors also transgressed against me , and the prophets prophesied by Baal , and walked after things that do not profit . Wherefore I will yet plead with you , Jer. 2. 8 , 9. The prophets prophesie falsly , and the priests bear rule by their means , and my people love to have it so : and what will you do in the end thereof ? Jer. 5. 31. Hear ye this , O priests , and hearken , ye house of Israel , and give you ear , O house of the king : for judgement is toward you , because you have been a snare to the people of God , Hos. 5. 1. As troups of robbers wait for a man , so the company of priests murther in the way by consent : for they commit lewdness , Hos. 6. 9. Thus saith the Lord , O priests , that despise my name ; and ye say , Wherein have we despised thy Name ? Ye offer polluted bread upon mine altar , and ye say , Wherein have we polluted thee ? Mal. 1. 6 , 7. And now , O yee priests , this commandment is for you . If ye will not hear , and if ye will not lay it to heart , to give glory to my Name , I will even send a curse , upon you , saith the Lord , and I will curse your blessings , Mal. 2. 12. The pastors are become brutish , and have not sought the Lord : therefore they shall not prosper , and all their flocks shall be scattered , Jer. 10 , 21. Many pastors have destroyed my vineyard , they have troden my portion under foot , they have made my pleasant portion a desolate wilderness ; and being desolate , it mourneth unto me , Jer. 12. 10 , 11. We be unto the pastors that destroy and scatter the sheep of my pasture , saith the Lord . Therefore thus saith the Lord God of Israel against the pastors that feed his people , Ye have scattered my flock , and driven them away , and have not visited them : behold , I will visit upon you the evil of your doings , saith the Lord , Jer. 23. 1 , 2. And in another place he saith , I will require my flocks at your hands . Object . But you will say , that you are no Priests , and that I have no warrant to call you so . Answ. That you are Priests , will appear by comparing you with the Priests under the Law ; as , First , The Priests under the Law did wear holy garments , Exod. 31. 10. so did and do you ; as Copes , Surplices , and the like . Secondly , The Priests office under the Law , was to make atonement for sin by offering sacrifice , Levit. 4. 20. Levit. 14. 20. Numb. 15. 25 , 28. This hath been and is the work of you Priests , to offer sacrifice , to make atonement , peace , and reconciliation for sin . For this purpose you have prayed , and moved others to pray ; as I have heard some of you say to your hearers , Make your atonement , peace , and reconciliation with God , by prayer , fasting , humbling your selves , and the like . Thirdly , The Priests under the Law were to offer up sacrifice to take away sin , Levit. 15. 30. So do you Priests ; you pray , and fast , and humble your selves , and do this and that , to take away sin . Fourthly , None but the high-priests , under the Law , were to enter into the holy of holies , Heb. 9. 6 , 7 , 25. So you say and hold now , None but you are to enter into the holy of holies , whenas there is a free way and passage made by the veil of Christ , that is to say , his flesh , for all the saints to enter into the holy of holies . Fifthly , The Priests under the Law lived by Tythes , they had no other maintenance but Tythes : So do you Priests live upon that which was for the maintenance of the Priests under the Law , that served at the Altar , which was Tythes ; and so may fitly be called Priests . It was a Legal administration that they were under , therefore they were to live of the Law : but those who are under the dispensation of the Gospel , they live of the Gospel ; that is , free , and can trust God for their maintenance . Sixthly , The Priests under the Law were to interpret the Law , Neh. 7. 8. This hath been and is the work of you Priests , to open the Law , to press the people upon working for life , and to threaten judgement to drive to Christ . Son of man ▪ therefore prophesie against the shepherds of Israel , prophesie and say unto them , Thus saith the Lord God unto the shepherds , Wo be to the shepherds of Israel that feed themselves : should not the shepherds feed the flocks ? Ye eat the fat , and ye clothe you with the wooll : ye kill them that are fed : but ye feed not the slock . The diseased have ye not strengthened , neither have ye healed that which was sick , neither have ye bound up that which was broken , neither have ye brought again that which was driven away , neither have ye sought that which was lost , but with force and with cruelty have ye ruled them , Ezek. 34. 2 , 3 , 4. His watchmen are blinde : they are all ignorant , they are all dumb dogs , they cannot bark , sleeping , lying down , loving to slumber . Yea , they are greedy dogs , which can never have enough , and they are shepherds that cannot understand : they all look to their own way , every one for his gain from his quarter . Come ye , say they , I will fetch wine , and we will fill our selves with strong drink , and to morrow shall be as this day , and much more abundant , Isa. 56. 10 , 11 , 12. Howl , ye shepherds , priests and prophets cry , and wallow your selves in the ashes , ye principal of of the flock : for the days of your slaughter and of your dispersions are accomplished , and ye shall fall like a pleasant vessel . And the shepherds shall have no way to flee , nor the principal of the flock to escape . A voice of the cry of the shepherds , and an howling of the principal of the flock shall be heard : I hear it , I hear it ; and others shall hear it : for the Lord hath spoiled their pasture , Jer. 25. 34 , 35 , 36. Ye shepherds and priests , hear the word of the Lord again , Thus saith the Lord God , Behold , I am against the shepherds , and I will require my flock at their hand , and cause them to cease from feeding my flock , neither shall the shepherds feed themselves any more : for I will deliver my flock from their mouth , that they may not be meat for them . And as for his people , he saith , I will seek out my sheep , and will deliver them out of all places where they have been scattered in the cloudy and dark day , and will bring them to their own land , and feed them upon the mountains of Israel by the rivers , and in all the inhabited places of the Country . I will feed them in a good pasture , and upon the high mountains of Israel shall their fold be : there shall they lie in a good fold , and in a fat pasture shall they feed ; I will feed my flock , and cause them to lie down , saith the Lord . I will seek that which was lost , and bring again that which was driven away , and will binde up that which was broken , and will strengthen that which was sick . God will feed his flock himself , and cure them and heal them himself . Ezek. 34. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. If it be so , that the Prophet Nathan never went about any thing without a Call from God ; Then take heed of those that venter upon any thing without a Call from God ; as there are many of our Priests do : they preach and prophesie without a Call from God : they have been at Cambridge , and have taken their Orders and Degrees , and have been chosen by men to the work ; and they think that is a sufficient Call from God . Paul had not his Ministery from man , nor by man , but as he was taught it by the revelation of Jesus Christ : and therefore these are false Priests and Prophets . There shall false Prophets arise , that shall deceive many ; if it were possible , the very Elect. If the Priests in our age , were put to prove their Call to the Ministry , there would be found very few of them that could prove their Call from God . Beware therefore of these Wolves ; take heed of the voice of strangers , lest they devour you : they will pretend that they are fearful of offending or troubling the consciences of Gods people ; but if any child of God makes a scruple in his conscience of paying Tythe , and that it is a trouble to his conscience to pay it , and he should , if he dist pay Tythe ▪ sin against his conscience ; yet the Priests will have it . What care they for offending the Conscience of Gods people ? How shall we live ▪ say they , else ? It is not Conscience , say they , it is rather humor ; and besides , Tythes is a Civil Right , and a soul need not scruple them , say they . This is a divelish cloak to cover the Priests baseness . But we hope you would have us have a livelihood ? Yes , ( God forbid else : ) work with your hands as the Apostle saith , and live no more upon the sweat of other mens brows ; else you must fast , and not eat : See 2 Thes. 3. 10. For even when we were with you this we commanded you , that if any would not work , neither should he eat . And if any man obey not our word by this Epistle , note that man , and have no company with him , that he may be ashamed , ver. 14. We do work , they will say ; we sweat and take pains day and night for the good of peoples souls . But do you work with your hands , and set upon some manual calling or other ? I know you take a great deal of pains for to study and get by heart this mans and that mans writings , and to preach them in publike Congregations , to get a living : but do you work as the Apostles did with their hands ? Obj. But it is said in Scripture that the Lord hath ordained that they which preach the Gospel should live on the Gospel ; and , Do ye not know that they which minister about holy things , live of the things of the Temple ; & they which wait at the Altar , are partakers with with the Altar ? Or I onely and Barnabas , have not we power to forbear working ? Who goeth a warfare at his own charges ? Who planteth a Vineyard , and eateth not of the fruit thereof ? Who feedeth a flock , and eateth not of the milk thereof ? Say I these things as a man ? Or saith not the Law the same also ? For it is written in the Law of Moses , Thou shalt not muzzle the mouth of the Ox that treadeth out the corn . Doth God take care for Oxen ? Or saith he it altogether for our sakes ? For our sakes , no doubt , this is written ; that he that ploweth , should plow in hope ; and he that thresheth in hope , should be partaker of his hope . If we have sown unto you all spiritual things , is it a great thing , if we shall reap your carnal things ? If others be partakers of this power over you , are not we rather ? 1 Cor. 9. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. Answ. I answer thus : It is true , that those that preach the Gospel , should live by the Gospel ; but you preach other mens books and writings : You preachers of the Gospel ! What , you ambassadours of Christ , and have not matter to speak from Christ , but speak other mens experience ! Neither , as I said before , had you your Ministery from Christ , nor by Revelation , as Paul had . If you had your Ministery from Christ , you would trust Christ for a livelihood ; you would not first seek a Living , and then go and preach the Gospel . You cannot preach without other mens books , and therefore are not fit to preach the Gospel . Can you preach , all books being taken away from you save the Bible , at any time when you are desired to do it ? Can you preach twice every day of the week throughout the yeer , without other mens books ? If you cannot , you are not to live on the Gospel : for ye are no true Preachers of the Gospel . Secondly , I answer thus : Though those that preach the Gospel may live on the Gospel , as Paul and Barnabas might ; yet , saith Paul , We have not used this power , but suffer all things , lest we should hinder the Gospel of Christ , 1 Cor. 9. 12. But I have used none of these things , neither have I written these things ( saith Paul ) that it should be so done unto me : for it were better for me to die , then that any man should make my glorying void , 1 Cor. 9. 15. What is my reward then ? Verily , that when I preach the Gospel , I may make the Gospel of Christ without charge , that I abuse not my power in the Gospel , 1 Cor. 9. 18. For your selves know how ye ought to follow us : for we behaved not our selves disorderly among you , neither did we eat any mans bread for nought , but wrought with labour and travel night and day ▪ that we might not be chargeable to any of you , 2 Thess. 3. 7 , 8. Let me see you Priests do so : where is there such a spirit as Paul had , among you ? O how you make the Gospel of Christ chargeable ! Your reward is Tythes ; but this was Paul's reward , His preaching the Gospel for nothing : he abused not his power in the Gospel , as you do : he wrought with labour and travel night and day , that he might not be chargeable to any ; you are idle , and mad upon taking Tythes . Object . But you will say , We have done good , many of us , and converted souls , and are worthy of somewhat for our pains . Answ. This was Paul's reward , his preaching the Gospel for nothing ; and it is a bigger reward then taking Tythes . O that you would consider of it therefore ! If it be so , let us be sure to have a Call from God for what we do . We do many things that we have no Call for from God . O how sweet it is , when we do what we do from a Call from God! We cannot take pleasure in any thing we do , unless we have a Call from God to do it . We cannot warrant unto our selves safety and prosperity in going unto such a place , and such a place , and convert such a soul , without a Call from God . We must not look that God should go with us , and be with us , in any enterprise , without a Call from God . If we have a Call for what we do , we may do what we undertake with cheerfulness , and may expect God to go with us , and be with us , and in us , to help us to do what he calls us to . Quest . But , may some say , How shall we know whether we have a Call to this or to that ? Answ. You may know it by this , that is to say , by the power of God : If it be nakedly the power of God that carries you out to do this or that , and not any by-respect , or self-end , then you have a Call from God . Or you may know it by this : If you be called by God to do this or that , he enables you to do that which you are called to , sutable and according to his will . If it be so , Then if God hath called any of you to teach , instruct , pray , and the like , to go to such a place , and do such a thing ; whatsoever he hath called you to , that do ; be not disobedient to the heavenly vision : follow the Lamb whithersoever he calls you ; if it be to suffer , yet follow him ▪ if he bid thee go to such a one , and such a one , to tell him of his sinfulness , pride , baseness , hypocrisie , to convince him of his sin , though in a Parabolical way and manner ; go , and the Lord will be with thee . The next Point of Doctrine to be ▪ spoken to , is , That Christ suffers that disciple whom he dearly loves , to be brought up and nourished with him , and to grow up together with him and his children ; to eat of his own meat , and drink of his own cup , and lie in his own bosom , and to be unto him as a daughter . This is clear from the words . If it be so , Then this speaks the great love that Christ hath to his beloved disciple . Friends , what high love is here ! What , for his beloved disciple to be brought up and nourished with Christ , and to grow up together with him ; to eat of Christ's own meat which he eats of , and to drink of his own cup , that cup which he drinks in ! and moreover , to lie in his own bosome , and be unto him as a daughter ! Greater love then this , can no man shew . What heart would not this love ravish and melt ! It speaks the heighth , length , bredth , and depth of love . Lord , thou makest us amazed at it ; we cannot do any thing but wonder at it : we are not able to express it , and tell what it is , and how much it is : it is so vast , that when we look into it , we lose our selves in the apprehensions of it : we cannot declare it , but stand and admire , that he should suffer us to lie in the bosome of himself , who lay in the bosom of his Father , and there drink of those brests of consolation that are in him , and to sit at his own table , and eat his own meat , and drink his own drink . O admirable ! O excellent ! And I appoint unto you a kingdom , as my Father hath appointed unto me , that ye may eat and drink at my table in my kingdom , and sit on thrones , judging the twelve tribes of Israel , Luke 22. 29 , 30. If it be so , Friends , then beg of Christ to be one of his beloved disciples , that so you may be brought up and nourished with him , and grow up together with him , and with his children ; eat of his own meat , and drink of his own cup , and lie in his own bosome , and be unto him as a daughter of Jerusalem . It is a high priviledge to be one of the beloved disciples of Christ : for then we are interessed into all the glory of Christ ; there is nothing that Christ hath , but we have a share in : if we be his lambs , we are under his tender care and protection from the wolfs mouth . If it be so , then do not envie the poor lambs happiness ; that is to say , his being brought up and nourished with Christ , and growing up together with him , and with his children ; his eating of Christ's own meat , and drinking of Christ's own cup , and lying in his bosome , and being unto him as a daughter . We are ready to envie another's happiness : because we are not as this man , and cannot do as this man , therefore we envie him : Such a one hath notable parts , can write and preach ; he hath sweet enjoyments of God , knows much ; but I am poor , and enjoy nothing , and can do nothing : and because the soul cannot do as that man doth , therefore , through the baseness of the heart , and malice of the devil , it envies , speaks evil of , and reproacheth that man . I beseech you , therefore , take heed of speaking evil of the poor man's lamb , that is as dear to Christ as the apple of his eye , lest you speak evil of , envie and reproach Christ . That is indeed a beloved disciple of Christ , which Christ suffers to lie in his bosome , to eat of his own meat , and drink of his own drink , &c. Therefore , beware , beware , take heed what you speak of a beloved disciple of Christ . The next Point of Doctrine to be spoken to , is this , That the committing of sin is slaying the poor man's lamb . This is clear from the words . If it be so , that the committing of sin is the slaying the poor man's lamb , then , Friends , take heed of sinning , of committing adultery , murder , fornication ; of offending a weak brother ; of being proud , high-minded , lifted up ▪ lest you kill the poor man's lamb . If it be so , then this may serve to discover what the killing of the poor man's lamb , or slaying the beloved disciple of Christ ▪ is : It is the doing of any thing that is sinful before God ; all your unholy walkings , all your self-admirations , all your self-exaltations high conceit of your selves , self-applause , is the slaying the poor man's lamb . If it be so , let the poor man's lamb be tender in your eyes : it is tender in Christ's eyes , let it be so also in yours . Do you love it as Christ loves it ? Be you careful of offending , killing , slaying of it , as Christ is : let it be dear to you , as it is to Christ . The next Point of Doctrine to be spoken to , is this , That God many times speaks in a parabolical way and manner , to awaken a poor soul out of the sleep of security and sin , by causing him unknowingly to pass an impartial sentence against himself , in the person of another , that so he might be brought unto unfeigned repentance . This is clear from the Parable . If it be so , then this may serve to discover the truth of this , How that God many times takes such a mystical way of speaking , that he makes the poor creature condemn himself , pass sentence upon himself in the person of another , as he made David . It makes me wonder at David's being caught by God , and what he said , when the Prophet said unto him , Thou art the man . Friends , if you have committed adultery , murder , fornication , or some secret sin , or the like ; God hath a Parabolical way and manner , to make you pass sentence upon your selves , in passing sentence upon others , if he intend good to you . There is no hiding of your sins ; God will finde them out . David little thought that he was the man the Prophet spoke to , and that he passed sentence upon himself in the person of another . God can catch us , some way or other : if he intend good to our souls , he will shew us that we have sinned , as he did David , some way or other . If it be so , it speaks the wisdom of God . O how wise is our God , for our good ! Though haply , we think him not to be so . O the depth of the wisdom of God! his ways are past finding out , in this thing , in convincing of sin in such a parabolical way . We many times speak against his wisdom and ways , because we do not comprehend them : there is no searching of his ways , they are past finding out ; the more we search into them , the more we lose our selves in them . The fifth doctrine is this : That that which convinceth a man of sin , is , Gods saying unto him , Thou art the man : This is cleer from the words . If it be so , Then you that take your fill of sin , that commit sin with greediness ; when God comes to say to you souls , You are the men and the women that have sinned against him , what will you do then ? And you that are proud , self-conceited , high-minded , and the like ; God will finde you out , and discover to you , that you are the men and women that have sinned against him , and wronged your own souls . To confirm this Doctrine , consider that in Act. 2. 3 , 6. Therefore , let all the house of Israel know assuredly , that God hath made that same Jesus , whom ye have crucified , both Lord and Christ ; Whom they had crucified . When God had said unto them , that they were those which crucified Christ , that they were the men which did it ; when they heard this , they were pricked in their hearts , and cryed out , What shall we do to be saved ? And in another place , It was ye that denyed Christ in the presence of Pilate , that denyed the holy One and just , and desired a murderer to be granted unto you : it was ye that killed the prince of life , whom God , raised from the dead , Act. 3. 13 , 14 , 15. The God of our Fathers raised up Jesus , whom ye slew and hanged on a tree , him hath God exalted with his right hand , to be a Prince and a Saviour , to give repentance unto Israel , and forgiveness of sins . When they heard that , they were cut to the heart , and took counsel to slay them , Act. 5. 30 , 31 , 33. The Apostles saying unto them in the Spirit of Christ , that they were those that slew Christ , they were the men that did it ; that cuts them to the heart , and makes them take counsel to slay them . VVhen God speaks to a soul , Thou art the man that hast sinned , that hast slain Christ ; either he will cry out , VVhat shall I do to be saved ? or else he will inrage and take counsel against the people of God . The VVord of God is like a two edged sword , and will cut one way or other . If it be so , Then O that God would say to you , as he did to David , you are the men and women , that have killed the poor mans Lamb ! VVe are ready , with the whorish woman , to wipe our mouthes , and say , VVe have not sinned : but when God comes to discover sin , we shall see we have sinned , been proud , vaunted , and gloried in our selves what we have been , done , or can do ; that we have spoken honourable of those that admired us , and poor , and base , and contemptible , of those that did not admire us , and cry us up . CHAP. III. The three Witnesses in heaven with their testimonies ; and the three Witnesses on earth , with their testimonies , explicated , out of 1 Joh. 5. 7 , 8. Vers . 7. For there are three that bear record in heaven , the Father , the Word , and the holy Ghost ; and these three are one . 8 And there are three that bear witness in earth , the Spirit , and the Water , and the Blood ; and these three agree in one . IN the fifth verse of this chapter , there is a Question propounded with an Answer annexed to it . The Question is this : Who is he that overcometh the world ? The answer is this : But he that believeth that Jesus is the Son of God , this is he that came by water and bloud , even Jesus Christ ; not by water onely , but by water and blood . And it is the Spirit that beareth witness of this . The reason is , because the Spirit is truth . Now these two verses which we are to speak to , are a reason of part of the sixth verse . There are in the first verse of the words , these things to be considered , First , Who the Witnesses are that bear record in Heaven . Secondly , What Heaven is , in which they bear testimony . Thirdly , What the Witnesses Records are . Fourthly , What the Witnesses Oneness is . There are in the second verse of the words these things likewise to be considered , First , What earth is . Secondly , Who they are that bear witness in earth . Thirdly , What their testimonies are . Fourthly , How the Witnesses agree in one . The first thing to be considered in the first verse of the words , is this : Who the Witnesses are , that bear record in Heaven . They are three great mysteries , the Father , the Word , and the Spirit ; the hugest mysteries that ever were ; which no natural eye can finde out : all the parts , learning , and gifts of men , are here lost : And besides , they are of such infinite vastness , that they swallow up all other mysteries whatsoever . The very marrow of Godliness and Christianity consists and lies hid in the knowledge of these Three : it is the right understanding of these Three , that makes the soul truly godly . All happiness and glory lie involved in these Three , the Father , Word , and holy Ghost . Quest . But you will ask me , What is the Father ? what is the Son ? and what is the holy Ghost ? Answ. The Father is God , the Son the same God , and the holy Ghost the same God ; though in a different manner . Quest . But why is God called the Father ? why the Son ? and why the holy Ghost ? Answ. He is called the Father , with respect to two Creations : First , the Old Creation ; Secondly , the New Creation . First , he is called the Father with respect to the Old Creation : he is the Former , Begetter , and Framer of the heavens , and of the earth , and of the sea , and of every thing in the earth and in the sea ; that belongs to the Old Creation : for it is the proper work of God , as he is the Father , to Beget and Create . Secondly , He is called the Father with respect to the New Creation : he is the Father , as he is the begetter of Christ , Psal. 2. 7. and as he is the begetter of souls to himself by the Word of truth in the New Creation , James 1. 18. as he is the begetter of us to a lively hope , by the resurrection of Jesus Christ from the dead , 1 Pet. 1. 3. and as he is the begetter of us to himself by the Gospel , 1 Cor. 4. 15. He is called the Word , first , with respect to the Old Creation likewise ; secondly , with respect to the New Creation also . First , He is called the Word , with respect to the Old Creation , as he is the thing begotten in the heavens , and in the earth , and in the sea , and in every thing in the heavens , earth , and sea : for there is nothing in them , but holds forth the power and wisdom of God , which is Christ : see 1 Cor. 1. 24. For it is the proper work of the Son , to be begotten in the Old Creation . Secondly , He is called the Word , with respect to the New Creation , as he is the thing begotten in us in the New Creation ; as he is the life , power , and hope of glory within us , Col. 1. 27. as he is our wisdom , justification , sanctification , redemption , and the like . For it is the proper work of the Son , to be begotten in us . He is called the Spirit , with respect to two things : First , as he is a discoverer and revealer of Truth and Glory to us , and in us , in the Old Creation : there is abundance of Truth and Glory to be seen there , which we see not , nor know : every thing of the Old Creation sets forth more or less glory . The heavens declare the glory of God , and the firmament sheweth his handy-work . And the devil keeps us from looking after the glory of God that shines forth in the things of the world . Now it is the onely work of God , as he is the Spirit , to discover and reveal that glory and truth that lies hid in every thing in the world . Secondly , he is the Spirit , as he is the revealer and discoverer of truth and glory in the New Creation : there is no glory to be seen , without the Spirit ; and there is no knowing of truth and glory , but by the Spirit . We may seek to finde it out , and labour , and weary out our spirits , and yet not finde it . It is not the joyning of every mans Learning together , can finde it out : Truth indeed will put all learned Rabbies to a non-plus . And so for the Glory of God , it is unsearchable ; men cannot finde it out , though they joyn all their heads together . Where is the wise ? where is the scribe ? where is the disputer of this world ? Tell me what is glory of God , and what is Truth . You cannot tell me : for , no man knows the minde of God , but God . Now it is the onely work of God , as he is the Spirit , to reveal and make known Truth and Glory to us and in us . Again , he is called the Spirit , as he is the leader of the poor creature into Truth and Glory , in the Old Creation . Though God , as the Spirit , discovers Truth and Glory to us in the Old Creation ; yet , Friends , we cannot be led into it , but by the Spirit : though we see never so much Truth and Glory shine forth in the Old Creation , yet we cannot enjoy it , without the Spirit ; the Spirit is that which leadeth us into the enjoyment of it , which is sweeter then the seeing of it . Howbeit , when he the Spirit of truth is come , he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak ; and he will shew you things to come , Joh. 16. 13. Secondly , he is the Spirit , as he is the guider of poor creatures into Truth and Glory , in the New Creation . Friends , if there be any Truth and Glory that you possess , the Spirit guided you into it : for we are so ready to go out of the way of Truth and Glory , though it be discovered to us , that unless we had some one to guide us into Truth and Glory , we should miss of the enjoyment of it , though we see it . The second thing to be spoken to in the first verse of the words , is this : What heaven is , in which the Witnesses bear record . Heaven here , is the uncompounded and unmixt state of Saints ; it is such an estate of glory in which Saints shall be , as shall not be mixed or compounded with flesh . That state which we are now in , it is a mixt state of Flesh and Spirit ; but that state which we shall be in , in heaven , is a pure state of Spirit and Glory . The third thing to be enquired into , is , What the Witnesses record in heaven is . In which , we shall consider four things . 1. What the Father's report is . 2. What the Word's report is . 3. What the holy Ghost's report is . 4. How they witness . For the first , what the Father's report is : The Father's report is somewhat concerning the Son . What is that ? See in 1 Joh. 5. 9 , 10 , 11 , 12. If we receive the witness of men , the witness of God is greater : for this is the witness of God , which he hath testified of his Son . He that believeth on the Son of God , hath the witness in himself : and he that believeth not God , hath made him a lyer , because he believeth not the report that God gave of his Son . And this is the report , that God hath given to us eternal life , and this life is in his Son . He that hath the Son , hath life ; and he that hath not the Son of God , hath not life . See that in Joh. 5. 32. There is another that beareth witness of me ; and I know that the witness which he beareth of me , is true . See verse 37. And the Father himself which hath sent me , hath born witness of me . But what doth the Father witness of Christ ? See in Matth. 3. 16 , 17. And Jesus , when he was baptized , went up straightway out of the water ; and lo , the heavens were opened unto him , and he saw the Spirit of God descending like a dove , and lighting upon him . And lo , a voice from heaven , saying , This is my beloved Son , in whom I am well pleased . That which the Father testifies of Christ , is , That he is the Messiah , the Son of God ; and that he is well pleased with his Son , and so with us , in his Son . Then that in Joh. 8. 18. The Father that sent me , beareth witness of me . What is that ? See vers . 12. Then spake Jesus again unto them , saying , I am the light of the world : he that followeth me , shall not walk in darkness , but shall have the light of life . God beareth record of Christ , that he is the light of the world , that enlightens the world ; and that he that is a follower of Christ , shall not walk in darkness , but shall have the light of life , that is , life's light ; that is , he shall have that light that is accompanied with life . See that in Heb. 7. 17. For he testifieth , Thou art a priest for ever after the order of Melchizedek . The Father testifieth of Christ , that he is an everlasting Priest , to make intercession for us , and to take away our sins . Who is made , not after the Law of a carnal commandment , but after the power of an endless life , that is , unlooseable and indissolvable life . The second thing to be enquired into , is , What the Word's report is . 1. It beareth witness of the Father . 2. Of it self . First , It beareth witness of the Father , that he sent his Son to be the Saviour of the world ; it testifieth what it hath seen and heard , in the Father , and from the Father , Joh. 3. 32. The Word testifieth of that good will , love , and grace , which it hath seen and heard to be in the Father , towards the worst of sinners : the Word beareth witness of the Father , by its works that it did , that the Father sent him into the world , to finish that great work of Redemption and Reconciliation . See Joh. 18. 37. To this end was I born , and for this cause came I into the world , that I should bear witness unto the truth . Every one that is of the truth , heareth my voice . Secondly , It testifieth of it self . See Joh. 8. 14 , 18. Jesus answered and said unto them , Though I bear record of my self , yet my record is true : for I know whence I came , and whither I go . I am one that beareth witness of my self , that I came from the Father , and go to the Father . Object , But , may some say , Christ saith in Joh. 5. 3. If I bear witness of my self , my witness is not true : so that Christ bearing witness of himself , is not true . Answ. To this I answer ; If Christ bear witness of himself alone , that is , without the Father , and not as one sent from the Father ; then indeed his witness is nottrue ; otherwise it is . The third thing to be enquired into , is , What the holy Ghost's report is . The holy Ghost's report , see in Heb. 10. 15. Whereof the holy Ghost also is a witness to us : of which see in vers. 10. By the which will we are sanctified , through the offering of the body of Jesus Christ once for all . See likewise vers. 12. This man , after he offered one sacrifice for sins for ever , sate down on the right hand of God , from henceforth expecting till his enemies be made his footstoole . See vers . 14. For by one offering , he hath perfected for ever them that are sanctified . All which the holy Ghost testifieth . And that in Act. 5. 32. For we are his witnesses of these things , and so is also the holy Ghost , whom God hath given to them that obey him . What doth the holy Ghost witness ? See in vers . 30 , 31. The God of our Fathers raised up Jesus , whom ye slew and hanged on a tree . Him hath God exalted with his right hand , to be a Prince and a Saviour , for to give repentance to Israel , and forgiveness of sins : of which the holy Ghost is a witness . Now the holy Ghost beareth witness by cloven tongues , that Christ is exalted . See Act. 2. 3 , 4 , 33. And there appeared unto them cloven tongues like as of fire , and it sate upon each of them . And they were all filled with the holy Ghost , and began to speak with other tongues , as the Spirit gave them utterance . Therefore , being by the right hand of God exalted , and having received of the Father the promise of the holy Ghost , he hath shed forth this which you now see and hear . The fourth thing to be inquired into , is , How the Father , Word , and holy Ghost witness . They witness immediately , that is , without means . The next thing to be inquired into , is , How the Father , Word , and holy Ghost , are one . They are one in substance , in being ; they are one pure essence and person . He doth not say , They agree in One ; but , Are One . If it be thus , Then this may serve to discover what these three Witnesses in Heaven are ; they are the Father , Word , and holy Ghost ; three immediate , true , and strong Witnesses . It is written in the Law , that the testimony of two witnesses is true ; much more the testimony of three . What greater testimony can there be in Heaven , then the testimony of three ? the Father bearing testimony of the Son , and the Son of the Father , and the holy Ghost of both ; all three witnessing grace and love , to our spirits , that we are theirs , and they ours . Job saith , Also now behold , my witness is in heaven ; ( speaking of the Father , Son , and holy Ghost in unity ) and my record is on high , that is , in the high places , Job 16. 19. It shall be established for ever , as the moon , and as a faithful witness in heaven : Selah : speaking of Davids Throne . So Psa. 37. The witnesses in Heaven are such as are faithful . Now a faithful witness will not lye , Prov. 14. 5 , 25. If it be so , Then desire God to open the Temple of the Tabernacle of the Testimony in heaven to you . Rev. 15. 5. It is said , when the Temple of God was opened in heaven , there was seen in the Temple the Arke of his Testament ; and there were lightnings , and voices , and thunderings , and an earthquake , and great hail , Rev. 11. 19. Friends , when God comes to open his Temple in Heaven , then we shall see the Ark of his Testament , and lightenings , and voices , and thunders , and an earthquake , and great hail fall upon the man of sin in us . If it be so , Then this may serve to discover what the mystery of the Father , Son , and holy Ghost or Spirit is ; That they are three , and yet one ; one , and yet three : that the Father is one , the Son another , and the holy Ghost another ; and yet the same ▪ God variously come forth . So that Unity brancheth forth it self into Variety , and Variety into Unity : the Father is not limited to Unity , but spreads forth himself into Diversi●y . If it be so , Then this may serve to discover the vanity and blasphemy of those that hold that Christ and the Spirit are meer Creatures , and not the most high God ; For it is cleer from what hath been spoken , that they are the most high God in Unity ; and the Father , Son , and Spirit differ not , but in their several makings forth ; all are but one , eternal , wise , immortal , and invisible Being . And the reason why people fall into such gross absurdities , is , because they are ignorant of this mystery : He that sendeth , and he that is sent ; He that gave the holy Ghost , and the holy Ghost that was given ; He that speaketh of himself , and he that speaketh not of himself ; He that teacheth , and he that is taught ; He that gives , and he that receiveth ; He that is the giver , and he that is the gift ; He that prayeth , and he that offers up prayer , are all but one incomprehensible being ; and therefore Christ saith of the Father and himself , that they are one : I and my Father are one . Till we come to understand things thus , we shall miss of the truth , and run into a thousand errours . Thus much for the first verse of the words . The first thing to be considered in the second verse of the words , is , What earth is , in which the Water , Blood , and Spirit witness . Earth is the mixt and compounded state of Saints , in which they live in this life ; which is an estate part of flesh , and part of spirit ; part fleshly , part spiritually : in which state , there is such a lusting and fighting of the spirit against flesh , and flesh against the spirit , that a Saint cannot do many times the things he would , but is led captive into the law of sin . The second thing to be considered in the second verse of the words , is , Who they are that bear witness on earth . They are three ; the Spirit , VVater , and Blood . But you will ask me , VVhat the Spirit is , what the VVater is , and what the Blood is . The Spirit is God , and the Lord is that Spirit . Now God is the Spirit ( as I said before ) in reference to the discovery of truth , and leading into truth : or , he is called the Spirit , in respect of his Omnipresency , or because of its Invisibility : a spirit cannot be seen . The second thing to be spoken to , is , VVhat the VVater is . It is that which came out of the side of Christ , when one of the souldiers with a spear pierced his side . The third thing to be spoken to , is , VVhat the Blood is , that beareth witness in earth : It was that likewise which issued out of Christ's side . See both these in Joh. 19. 34. The next thing to be considered in the words , is , VVhat the VVitnesses testimonies in earth are : and in this , there are these three things to be considered : 1 VVhat the witness of the Spirit is . 2 VVhat the witness of VVater is . 3 VVhat the witness of Blood is . 4 How they witness . The first thing to be inquired into , is , VVhat the witness of the Spirit is , or what it testifieth . It testifies of Christ : See Joh. 15. 26. But when the Comforter is come , whom I will send unto you from the Father , even the Spirit of truth which proceedeth from the Father , he shall testifie of me , and make known me : I say , The Spirit testifies of Christ ; it witnesseth Christ to the soul . 1 It testifies of the sufferings of Christ . 2 Of the glory that should follow those sufferings . First , It testifieth the sufferings of Christ ; it witnesseth them to the soul ; it makes known what Christ hath suffered , and the fruit of those sufferings ; and witnesseth the truth thereof to the soul , 1 Pet. 1. 11. Secondly , It testifies of that glory which should follow those sufferings . VVhat is the glory ? That glory which Jesus Christ is in at the right hand of the Father . VVhat is that ? See in Joh. 17. 5. And now , O Father , glorifie me with thine own self , with the glory which I had with thee before the world was ; which was with his own self . Now the Spirit testifies of that glory , and witnesseth it to the soul . There is always glory following after affliction ; and the more affliction , the more glory : Our light afflictions , which are but for a moment , are not worthy to be compared with that glory which is to be revealed in us . All which the Spirit testifies . The next thing to be considered , is , VVhat VVater witnesseth . It witnesseth mystically Sanctification , Purity , VVashing , Cleansing , doing away sin . The third thing to be considered , is , VVhat Blood witnesseth . It witnesseth Salvation , Redemption , Justification , Life , though in a mystical sence . Object . But , may some say , How can VVater witness Sanctification , washing , cleansing of the soul ? And how can Blood witness Salvation , Justification , and the like , seeing the VVater and Blood of Christ was long since spilt upon the ground ? Answ. I shall answer this , by asking another Question : How did Abel , being dead , speak ? Rev. 11. 4. The fourth thing to be inquired into , is , How the Spirit , VVater , and Blood witness . They witness mediately , that is , by means . The last thing to be inquired into , is , How the Spirit , VVater , and Blood agree in one . Thus : They witness to one thing : what the Spirit witnesseth , that VVater witnesseth ; and what VVater witnesseth , Blood witnesseth ; and what VVater and Blood witness , that the Spirit witnesseth , which is love . If it be thus , Then this may serve to inform us of this truth , That God hath not left us without three VVitnesses in earth : God would not have us be without three , by reason that he tenders us so much : he knows our frailties , that we are ready to be set upon by Satan , and to sink in our Spirits for want of VVitnesses : he hath given us three , to confirm us , and establish us , in our mixt state of flesh and blood , lest we should be discouraged , and so faint away in our spirits , because of those corruptions and flesh which are within us : he hath given us his own Spirit , and his own VVater and Blood , to bear witness to our souls of loving kindness and mercy , sanctification , pardon of sin , righteousness , and the like . If it be thus , Then do not say you shall not be Sanctified and made clean : VVater witnesseth Sanctification , and Purity to the soul . Do not say you are not , nor shall be justified , that your sins are not pardoned : Blood speaks it , that your sins are pardoned , and you justified . If it be thus , Then set to your seals to that which the Spirit , VVater , and Blood testifie : the not receiving what they witness , is the cause of abundance of trouble , and sinkings of the spirit . Listen therefore what VVater and Blood , or rather the Spirit in water and blood witnesseth , and it will force you to submit to its testimonies ; and those that have received their testimonies , have set to their seals that God is true . CHAP. IV. Some sweet Discoveries of those glorious things that are spoken of the city of God ; out of Psal. 87. 1 , 2 , 3 ▪ 4 5 , 6 , 7. Vers . 1. His foundation is in the holy mountains . 2. The Lord loveth the gates of Sion , more then all the dwellings of Jacob . 3. Glorious things are spoken of thee , O city of God . Selah . 4. I will make mention of Rahab and Babylon to them that know me ; Behold , Philistia , and Tyre , with Ethiopia : this man was born there . 5. And of Zion it shall be said , This and that man was born in her : and the Highest himself shall establish her . 6. The Lord shall count when he writeth up the people , that this man was born there . Selah . 7. As well the singers as the players on instruments , shall be there : all my springs are in thee . THere are in the first verse of this Psalm , these things to be considered : First , what is meant by foundation here . Secondly , whose this foundation is . Thirdly , where this foundation is . Fourthly , what the holy mountains are in which the foundation is . The first thing to be enquired into , is , What is meant by foundation here . It is meant Christ ; he is a Saints foundation , upon which he builds , or is built . We are built upon the foundation of the Apostles and Prophets , Jesus Christ himself being the chief corner-stone . It is not any thing that a believer builds upon , but Jesus Christ . As a wise master-builder , ( saith Paul ) I laid the foundation , Christ : for other foundation can no man lay , then that is laid , Jesus Christ . Now if any man build upon this foundation , gold , silver , precious stones , wood , hay , stubble , which are false Doctrines and Principles ; every mans work shall be made manifest : for the day shall declare it , because it shall be revealed by fire ; and the fire shall trie every mans work , of what sort it is ▪ If any mans work abide , which he hath built thereupon , he shall receive a reward . If any mans work shall be burnt , he shall suffer loss ▪ but he himself shall be saved ; yet so as by fire , 1 Cor. 3. 10 , 11 , 12 , 13 , 14 , 15. The second thing to be enquired into , is , Whose this foundation is . It is God's foundation , of God's own laying in the mountains : Behold , I lay in Zion for a foundation , a stone , a tried stone , a sure foundation , Isai. 28. 16. And in another place it is said , that the foundation of God standeth sure , 2 Tim. 2. 19. The third thing to be enquired into , is , Where this foundation is : that is to say , in the holy mountains . What is meant by the holy mountains ? See Dan. 9. 16. O Lord , according to all thy righteousness , I beseech thee , let thine anger and thy fury be turned away from thy city Jerusulem , thy holy mountain ; because , for our sins , and for the iniquities of our fathers , Jerusalem and all thy people are become a reproach to all that are about us . And that in Joel 3. 17. So shall ye know that I am the Lord your God , dwelling in Zion my holy mountain : then shall Jerusalem be holy , and there shall be no strangers pass thorow her any more . So that the holy mountain is the City Jerusalem ; it 's Zion : God hath laid his foundation in Jerusalem , in Zion , for Zion to build upon . The Lord loves the gates of Zion more then all the dwellings of Jacob . There are in this verse these things to be considered : First , what the gates of Zion are . They are those that open into Zion , that give an entrance into Zion , that let us into Zion . It is the property of a gate to let in into some place or other : so the gates of Zion are those which give us an admittance into Zion . The second thing to be enquired into , is , what the dwellings of Jacob are . They are these : They dwelt upon somewhat that was not God ; they dwelt upon wickedness , as those that know not God do : see Job 18. from vers. 6 of this Chapter , to vers. 21. Yea , the light of the wicked shall be put out , and the spark of his fire shall not shine ; the light shall be dark in his tabernacle , and his candle shall be put out with him : the steps of his strength shall be straightned , and his own counsel shall cast him down . For he is cast into a net by his own feet , and he walketh upon a snare . The grin shall take him by the heel , and the robber shall prevail against him . The snare is laid for him in the ground , and a trap for him in the way . Terrours shall make him afraid on every side , and shall drive him to his feet . His strength shall be hungerbitten , and destruction shall be ready at his side . It shall devour the strength of his skin ; even the first-born of death shall devour his strength . His confidence shall be rooted out of his tabernalce , and it shall bring him to the king of terrours . It shall dwell in his tabernacle , because it is none of his : brimstone shall be scattered upon his habitation . His roots shall be dried up beneath , and above shall his branch be cut off . His remembrance shall perish from the earth , and he shall have no name in the street . He shall be driven from light into darkness , and chased out of the world . He shall neither have son nor nephew among his people , nor any remaining in his dwellings . They that come after him , shall be astonied at his day , as they that went before were affrighted . Surely such are the dwellings of the wicked , and this is the place of him that knoweth not God . Then that in Psal. 55. 15. Let death seise upon them , and let them go down quick into hell : for wickedness is in their dwelling , and among them . Now the Lord loves the gates of Zion , the outward part of Zion , the entrance of Zion , more then Jacob's dwellings : he cannot endure dwelling places where wickedness is : he cannot endure our dwelling places , that which we dwell and live upon besides God . Glorious things are spoken of thee , O city of God . Selah . The things that are to be enquired into in this verse , are these following ▪ First , what the city of God is . It is that in which God dwells and inhabits , and takes up his abode : it is Zion , Jerusalem ; it is God's people . The second thing to be enquired into , is , what those glorious things are that are spoken of the city of God . See Psal. 45. 13 , 14 , 15. The Kings daughter is all glorious within ; ( which is the Church of Christ : ) her clothing is of wrought gold . She shall be brought to the King Christ Jesus in rayment of needle-work : the virgins her companions that follow her , shall be brought unto thee . With gladness and rejoycing shall they be brought : they shall enter into the Kings palace ; that is , into Christs glory ; whose garments smell of myrrhe , aloes , and cassia , out of the ivory palaces whereby they have made thee glad , vers. 8. Kings daughters were among thy honourable women : upon thy right hand did stand the queen in gold of Ophir , vers. 9. See that in Isai. 33. 20 , 21. Look upon Zion , the city of our solemnities : thine eyes shall see Jerusalem a quiet habitation , a tabernacle that shall not be taken down : not one of the stakes thereof shall ever be removed , neither shall any of the cords thereof be broken ; but there the glorious Lord will be unto us a place of broad waters and streams , wherein shall go no galley with oars , neither shall gallant ships pass thereby . See Rev. 21. 1. And I saw a new heaven and a new earth . This new heaven and earth is a state of righteousness : See 2 Pet. 3. 13. Nevertheless we , according to his promise , look for new heavens and a new earth , wherein dwelleth righteousness : that is , such heavens and such an earth as is free from all corruption and sin . This new heaven and new earth is spoken of in Isai. 45. 17. For behold , I create new heavens and a new earth ; and the former shall not be remembred , nor come into minde . This new heaven and new earth is described there to be such an estate of glory , in which the voice of weeping shall be no more heard , nor the voice of crying , vers. 19. but Jerusalem shall be created a rejoycing and a joy , vers. 18. And he who blesseth himself in the earth , shall bless himself in the God of truth ; and he that sweareth in the earth , shall swear by the God of truth ; because the former troubles shall be forgotten , vers. 16. For the first heaven and first earth were passed away : they shall not be remembred , nor come into minde . Which first heaven and earth is that state of things in and under which the Saints are now : Whose voice then shook the earth ; but now he hath promised , saying , Yet once more I shake not the earth onely , but also heaven , Heb. 12. 26. God is now a shaking the old heaven and earth , and they begin to fall apace , and to make way for the new heavens and earth . And there was no more sea : That is , no more troublesomness , confusedness , broils , waves , tempests , and storms . This John saw , and it will shortly be fulfilled . And I John saw the holy city , new Hierusalem , coming down from God out of heaven , prepared as a bride adorned for her husband . This holy City , new Hierusalem , is the Church of Christ in her glorious triumphing estate . It is therefore said to come down from God out of heaven , because it hath all its newness and holiness from God , and from heaven , by which she is now prepared and adorned for her husband . And I heard a great voice out of heaven , saying , Behold , the tabernacle of God is with men , and he will dwell with them , and they shall be his people ; and God himself shall be with them , and be their God . Iohn heard a voice from heaven , which called him to behold , see , and take notice , that God would tabernacle in men , make men his tabernacle . He tells Iohn that this his tabernacle is with men ; he doth not tell him it shall be with men ; but it is already ; he dwells himself with the Saints already : intimating unto us this , that it is so in the counsel of God . There is a great deal in that word himself : he dwells in us now by the Spirit : ( Ye are the habitation of God by the Spirit : ) but he will dwell himself , in his own proper substance , being , and person : God himself shall be with them : He is with us now , but he shall be with us in greater glory : and he will dwell with us : Now he is in us and with us for a while , and then withdraws himself ; but then he shall take up his dwelling for ever in our hearts : and we shall be his people : We are his people now ; but we shall be so his people , as that his name shall be written upon our foreheads , that we shall be distinguished from the world : the world shall acknowledge us to be his : and he shall be their God : He is their God now , but it shall appear to all then that he is their God . And God shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away . Here is a further description of Hierusalem's state . When God comes to dwell among us himself , when he himself comes to be with us , he will put an end to all our sorrow , and crying , and pains ; yea , he will wipe away all our tears ; so that we shall weep no more ; he will take away death , even that death through fear of which many were all their life-time subject to bondage , Heb. 2. 15. and we shall live for ever in his sight : and the reason is , Because the former things are past away . And he that sate upon the throne , said Behold , I make all things new . And he said unto me , Write : for these words are true and faithful . And he said unto me , It is done . Here is Christ upon the throne , calling us to behold that he makes all things new . Friends , Jesus Christ is doing of it , and he will restore his people into a better and more firm estate then they were in in the first Adam ; and for the confirmation of this , commandeth John to write it as a thing already done . Things to come , which are decreed in the counsel of God , are as certain as if they were past : for God cannot change nor alter : therefore he saith , I am Alpha and Omega , the first and the last , ver. 6. Now at the ninth verse he saith , And there came unto me one of the seven Angels which had the seven vials full of the seven plagues , and talked with me , saying , Come up hither ; ( Here the Spirit of the Lord calls up John above himself , that so he might see and receive the visions of the Lord ) I will shew thee the Bride the Lambs wife , that is , the Church of Christ in her glorious estate . And he carried me away in the spirit to a great and high mountain , which is Christ , that so he might take a view of the spouse of Christ in her glory . Which thing holds forth this to us , that none can take a right view of the new Jerusalem , unless they be taken from earth into heaven . And shewed me that great city , the holy Jerusalem , descending out of heaven from God , having the glory of God , that is , the light , wisdom , power , beauty , and excellency of God : no less then the very glory of God is the new Ierusalem clothed with . And her light was like unto a stone most precious , even like a jasper stone ; which is full of beauty , excellency , and glory . And cleer as crystal , that is , in respect of its bright shining and glistering light ▪ And had a wall great and high ; which speaks the security , defence , and safetiness of the City . And it had twelve gates ; which signifieth this to us , the hardness and difficulty of enemies to enter in . And at the gates twelve angels , to keep the gates , that none but the righteous enter in . And names written thereon , which are the names of the twelve tribes of the children of Israel ; that is , all the Elect of God , both Jews and Gentiles , that are not Israelites after the flesh , but true Israelites . Which holds forth this to us , that those that are to enter into the City , their names are written upon the gates of the City . On the east three gates , on the north three gates , on the south three gates , and on the west three gates . Which holds forth this unto us , That out of all the four quarters of the earth , the Elect shall be gathered . See Mat. 24. 31. And he shall send his angels with a great sound of a trumpet ; and they shall gather together his elect from the four windes , from one end of heaven to the other : or , from the uttermost parts of the earth , to the uttermost part of heaven , Mark 13 , 27. And some shall be let in at one gate , and some at another . And the wall of the city had twelve foundations ; which speaks the sureness of its foundation : and in them the names of the twelve apostles of the Lamb ; to signifie unto us , that the ground and foundation of this City is laid upon the doctrine of the Apostles and Prophets , Jesus Christ being the corner-stone . And he that talked with me , had a golden reed to measure the city , and the gates thereof , and the wall thereof . Measuring with Reeds , was a thing of great use , as we read among the Prophets . Because every thing of this spiritual Ierusalem is glorious , therefore the measuring-reed is said to be of gold . This golden Reed is the Spirit . And the city lieth foursquare : which presents us with this , The fastness and unmoveableness of its stature : for round things are easily rolled and moved aside ; but square things are not . Seeing we receive a kingdom that cannot be shaken , let us have grace , whereby we may so serve God , that we may please him , with reverence and fear , Hebr. 12. 28. And the length is as large as the breadth . And he measured the city with the reed , twelve thousand furlongs : the length , and the breadth , and the height of it are equal . The Angel with his golden Reed measureth the square side of the City , both in length , breadth , heighth , and depth of it and findeth each of them to be Twelve thousand furlongs ; which after 8 furlongs to the mile , maketh in our account fifteen hundred miles , as some say ; and so the whole square of this great City cometh to six thousand miles ; which is a great compass ; and holdeth forth unto us the great largeness of this City , that there is room enough for all the inhabitants thereof , yea most pleasant and commodious rooms . And he measured the wall thereof , an hundred fourty and four cubits , according to the measure of a man , that is , of the angel : which , after our common account of two Cubits to a Yard , amount unto seventy and two yards ; which is a great thickness , even so thick , as no enemy can break in . And the building of the wall of it was of jasper ; that is , spotty , greedy , green , and flourishing . And the city was pure gold , without any mixture . Like unto clear glass , pure and glistering . And the foundations of the wall of the city were garnished ; beautified and adorned with all manner of precious stones , which were written upon the brest-plate of the High-priests under the Law . But here we are not to think that the city of God is of such metal and matter indeed , as is here described : but the holy Ghost would give us some taste of it , and , after a sort , shadow out unto us under these things , which are of most esteem amongst men , what the glory and excellency of this new Hierulem is . And the twelve gates were twelve pearls ; every gate was of one pearl : and the street of the city was pure gold , as it were transparent glass . All which hold forth to us the braveness , beautifulness , gloriousness , glistering , and admirableness of the City . If the gates be of Pearl , and the street of gold , then what are the inmost rooms ! And I saw no temple therein , as was in the old Ierusalem . For the Lord God Almighty , and the Lamb , are the temple of it . As the City hath no need of the Temple , so it hath no need of the sun , neither of the moon , to shine in it : that is , it hath no need of any light : for the glory of God did lighten it , and the Lamb is the light thereof . God and Christ is all in all there . The kings of the earth do bring their glory and honour into it . Though none of the Kings and Nobles of the Gentiles might be admitted into the old Jerusalem , yet they have free passage into this . And the gates of it shall not be shut at all by day . The gates of this City always stand open for believers to come in , as not fearing enemies . For there shall be no night there . All shall be light . And they shall bring the honour and glory of the nations into it ; and throw it down at Christ's feet . And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination ▪ or maketh a lye , but they that are written in the Lambs book of life . No unclean thing shall enter in here . Now in Chap. 22. to verse 6. he speaketh of a pure river of water of life : This River is Christ , who is pure : the Water of this River , is the Spirit , that flows from him , and begets life in us . Clear as crystal . There is no muddiness in it . Proceeding out of the throne of God and the Lamb . Which holds forth unto us , that God in Christ is the original of all our life and happiness . In the midst of the street of it , and of either side of the river , was there the tree of life ; which is Christ : which bare twelve manner of fruits : Which speaketh those varieties of pleasures and delights that are in Jesus Christ . And yeelded her fruit every month , as well in summer as in winter : Which speaks this to us ▪ the plenty of pleasures and delights that are in Jesus Christ . And the leaves of the tree were for the healing of the nations ; to preserve them from all diseases and griefs , sorrow and pain , and sickness . The tree stands not in an outward corner of the City ▪ but in the midst of the street , and of both sides of the river , that all the Citizens of Jerusalem might freely come unto it , and taste of the fruits of it . And there shall be no more curse . We shall be no more subject to any curse in the heavenly Paradise , as Adam was in the earthly . But the throne of God and the Lamb shall be in it . God shall be on his throne , and the Lamb there . And his servants shall serve him ; yea , they shall see his very face , ( which Moses could not endure the sight of ) and be taken with his glory . And his Name shall be in their foreheads ; which shall distinguish them from the world : yea , his Name shall be so seen in their foreheads , that all the world shall take notice of it . And there shall be no night there , and they need no candle , neither light of the sun : for the Lord God gives them light ; and they shall reign for ever and ever with the Lord . And he said unto me , These sayings are faithful and true . And the Lord God of the holy prophets sent his holy angel to shew unto his servants the things which must shortly be done . All which are spoken of the City of God . Selah . And if you look into the 54 , 60 , 62 , 65 of Isaiah , you shall see further what glorious things are spoken of the City of God . I will make mention of Rahab and Babylon to them that know me . The first thing to be inquired into in these words , is , What Rahab is . It is Egypt : See Isa. 51. 9. Awake , awake , put on strength , O arm of the Lord ; awake as in the ancient days , in the generations of old . Art thou not it that hath cut Rahab , and wounded the dragon ? See Psal. 89. 10. Thou hast broken Rahab in pieces . Or ▪ Rahab may be taken for the harlot . Heb. 11. 31. By faith , the harlot Rahab perished not with them that believed not , when she had received the spies with peace . The second thing to be inquired into , is , What Babylon is . It is a great City , Rev. 18. 10. Alas , alas , that great city Babylon . The third thing to be inquired , is , What Gods making mention of Rahab and Babylon is . It is his making known and discovering of Rahab and Babylon . The fourth thing to be inquired into , is , to whom God will make mention of Rahab and Babylon : and that is , to those that know him ; to those that are acquainted with God ; that have not an outward cognizance of God , but a divine inward knowledge of him : God will make mention of Rahab and Babylon to them that thus know him . What , make mention of Rahab and Babylon ? Why ? What is to be seen in Rahab ? Is there any thing to be seen that is worth the seeing , in Egypt , where there is nothing but blackness ▪ darkness , bondage , cruelty , and the like ? Yes , this man was born there . Who is that ? Christ . VVhat , Christ born in Egypt , among the Egyptians , where there is nothing but cruelty , darkness , and bondage ? This is strange . God will make mention of this , to them that know him , as an incouragement to them to believe , notwithstanding their darkness and bondage , that Christ shall be born in them . Or , Rahab here ▪ may be taken for the harlot . If you take Rahab for the harlot , then it is thus : God will make mention of Rahab the harlot to them that know him . VVhat , a harlot ? Is there any thing to be seen or learn'd from her ? Yes ; though she was a harlot , yet she obtained mercy ; and so it is an incouragement to us . Gods making mention of Rahab the harlot to them that know him , is his letting them see , that she obtained mercy ; that so it might be an incouragement to those to whom he makes mention of it , to believe . I will make mention of Babylon likewise to them that know me . VVhy , is there any thing to be seen in Babylon , among the Babylonians ? Yes : This man was born there . VVhere ? In Babylon , among the Babylonians , those sinful persecuting creatures , that held the people of God in captivity : this God will make mention of to them that know him , as an incouragement to them likewise . Behold , see , take notice . What shall we take notice of ? Philistia . What is Philistia ? A Country , of which the Philistims came . What is to be seen there ? This man was born there . Where ? Among the Philistims that fought against Christ , and were enemies to him . Behold , see , take notice of Tyre . What is Tyre ? A City , Mat. 11. 21 , What is to be seen there ? This man was born there . What , born in that sinful City ? Yes . Behold , Ethiopia . What was Ethiopia ? A Country , of whom the Ethiopians came , that is , Blackamores . What is to be seen there ? This man was born there . Where ? Among the Blackamores , those sullied , sinful , black creatures . So that if Satan makes the question , how Christ can be born in such an Egyptian Babylonish Rahab-like heart as thine is ; make mention of Rahab and Egypt , and tell him ▪ That this man was born there . If Satan makes the Question , how Christ can be born in thee , that art so Philistia and Tyre-like ; Behold Philistia and Tyre , and tell him , That this man was born there . If Satan tempt thee with thy blackness and sulliedness ▪ and makes thee question whether Christ be born in thee , from thy blackness and sulliedness ; Behold Philista ; and tell Satan , That this man was born there . As it was said of Rahab and Babylon , Philistia ▪ Tyre , and Ethiopia , That this man was born there : so it shall be said of Zion . And of Zion it shall be said ▪ This man , and that man , that is , man and man , the man Christ Jesus , and the man David , was born in her . And the Highest himself shall establish her . God himself shall establish her with grace , shall root her and ground her in himself , against all winds of Doctrine , temptations , sin ▪ and the gates of hell . The Lord shall count , or , reckon , when he writeth up the people ( among the living in Jerusalem ▪ Isa. 4. 3. In the writing of the house of Israel , Ezek. 13. 9. ) That this man Christ , was born there . Born where ? In Zion . Selah . He that hath an ear to hear , let him hear . As well the singers , as the players on instruments shall be there . Where ? In Zion ; and shall make sweet and heavenly musick and melody in their hearts to God . What singers and players on Instruments shall be there ? Not carnal singers , but such as can sing the song of the Lamb ; and not carnal players or carnal Instruments neither , but spiritual . The Psalmist ends the Psalm with this sweet saying , All my springs are within thee : As if he should say , I am nothing but what I am from thee , thy springs are mine ; all my springs of comfort joy , parts , are in thee ; and if thou withdrawest them , I die : my lower and upper springs are in thee , my lesser and my greater . Christ saith of his people , A garden inclosed is my sister , my spouse ; a spring shut up , a fountain sealed ▪ a fountain of gardens , a well of living waters and streams , from Lebanon ▪ Cant. 4. 12 , 15. Therefore with joy , shall ye draw water out of the wells of salvation , Isa. 12. 3. Therefore are they before the throne of God , and serve him day and night in his temple ; and he that sitteth on the throne shall dwell among them . They shall hunger no more , neither thirst any more ; neither shall the sun light on them , nor any heat : for the Lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters ; and God shall wipe away all tears from their eyes , Rev. 7. 15 , 16 , 17. CHAP. V. Some sweet Discoveries of the way Christ takes to undo a man , and take away his Life , Light , Understanding , Knowledge , Wisdom , and so make him a meer begger ; out of Isa. 6. 5 , 6 , 7. Vers . 5. Then said I , Wo is me , for I am undone ; because I am a man of unclean lips , and I dwell in the midst of a people of unclean lips : for mine eyes have seen the King , the Lord of hosts . 6. Then flew one of the Seraphims , unto me , having a live coale in his hand which he had taken with the tongs froṁ off the altar . 7. And he laid it upon my mouth , and said , Loe , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged ▪ IN the verses going before , the Prophet Isaiah gives a description of that discovery that he had of the Lord , and of the time when he had it : the description of his dicovery is part of the first verse , to the fifth : the time when he had this discovery , is set down in the first words of the first verse , which was in the year that King Vzziah dyed , 2 Chron. 26. 23. The Prophets discovery of the Lord , is as followeth . I saw the Lord sitting upon a throne ; as ready to judge , Psa. 9. 7 , 8. But the Lord shall endure for ever : he hath prepared his throne for judgement , and he shall judge the world in righteousness ; he shall minister judgemen to the people in uprightness . See Dan. 7. 9 , 10. I beheld till the thrones were cast down , and the Ancient of days did sit , whose garment was white as snow , and the hair of his head like the pure wool ; his throne was like the very flame , and his wheeles as burning fire ▪ a fiery stream issued and came forth from before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . The judgement was set , and the books were opened . See that in Rev. 4. 2 ▪ 3. And immediately I was in the Spirit , and behold , a throne was set in heaven , and one sate on the throne ; and he that sate , was to look upon like a jasper , and a sardine ; two glistering stones . And there was a rain-bowe round about the throne , in sight like unto an emerald ; which holds forth the Covenant of Grace . See Revel. 6. 16. And they said to the mountains and rocks , Fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the Lamb . And that in Rev. 20. 12. And I saw the dead ▪ small and great , stand before God : and the books were opened , and another book was opened , which is the book of life : and the dead were judged out of those things which were written in the books , according to their works . At vers. 19. And I saw a great white throne , and him that sate on it , from whose face the earth and the heaven fled away , and there was found no place for them . Or , the Throne may be taken thus : A Throne denotes Dignity , Rule , Kingliness , Authority : Sitting holds forth Rest . The words being thus explained , the meaning of them is this : Isaiah saw the Lord sitting upon the Throne ; that is , ruling , reigning , triumphing , in a peaceable manner , over his enemies . High , and lifted up ; that is , far above all principalities and powers , might and dominion , and every name that is named , not onely in this world , but that which is to come , Eph. 1. 21. And his train filled the temple : That is , the skirts of his Robes ▪ with which he sate upon the Throne , filled the Temple , that is , the Saints : for they are the Temple of the living God , 1 Cor. 3. 16 , 17. Above it ( that is , above the Throne ) stood the Seraphims . What are those ? Angels appearing as fire , Psal. 104. 4. Who maketh his angels spirits , his ministers a flaming fire . These stood and attended Christ . See Dan. 7. 10. Thousand thousands ministred unto him , and ten thousand times ten thousand stood before the Ancient of days ▪ that sate upon the Throne , whose garments were white as snow . Each one had six wings : with twain he covered his face ; as not able to endure the brightness of Christ's glory ; even as Moses did : see Exod. 3. 6. Moreover , he said , I am the God of thy fathers , the God of Abraham , the God of Isaac , and the God of Jacob . And Moses hid his face : for he was afraid to look upon God . See that likewise in 1 King. 19. 11 , 12 , 13. And he said , Go forth , and stand upon the mount before the Lord . And behold , the Lord passed by , and a great and strong winde rent the mountains , and brake in pieces the rocks before the Lord ; but the Lord was not in the winde : and after the winde , an earthquake ; but the Lord was not in the earthquake : and after the earthquake , a fire ; but the Lord was not in the fire : and after the fire , a still small voice . And it was so , when Elijah heard it , that he wrapped his face in his mantle ▪ and went out ▪ and stood in the entring in of the cave . Elijah could not endure the glory of God , and therefore puts a mantle before his face . And with twain he covered his feet ; as abashed in apprehension of their own infirmities and imperfections , compared with God's incomparable perfection and majestie , Job 4. 18. Behold , he put no trust in his servants , and his angels he charged with folly . And with twain he did flie : Which speaks their readiness and swiftness to go about God's business , Psal. 110. 20. Bless the Lord , ye his angels , that excel in strength , that do his commandments , hearkning unto the voice of his word . And one cried to another , or , this cried to this , Holy , holy , holy . Their constant employment is praising God . See Rev. 4. 8. And the four beasts had each of them six wings about them , and they were full of eyes within ; and they rest not day and night , saying , Holy , holy ▪ holy Lord God Almighty ▪ which was , and is , and is to come . The whole earth is full of his glory ; or , his glory is the fulness of the whole earth : He fills heaven and earth with his glory : we can look nowhere , but behold glory . Psal. 104. 24 , 25. Lord ▪ how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches ; so is this great and wide sea . And the posts of the door moved at the voice of him that cried ; and the house was filled with smoak ▪ that is , the posts of the door of the house or temple moved . The posts are those upon which the door hangs : Their moving was a signe of God's indignation . See Amos 9. 1. I saw the Lord standing upon the altar , and he said Smite the lintel of the door , that the posts may shake ; and cut them in the head all of them ▪ and I will slay the last of them with the sword : he that fleeth of them , shall not flee away ; and he that escapeth of them shall not be delivered . And the house was filled with smoak : Another signe of his fierce anger incensed . See Psal. 18. 7 , 8. Then the earth shook and trembled ▪ the foundations of the hills moved and were shaken , because he was wroth . There went up a smoak out of his nostrils , and fire out of his mouth devoured ; coals were kindled by it . See Deut. 29. 20. The Lord will not spare him but then the anger of the Lord , and his jealousie shall smoak against that man . Or by smoak here is meant darkness : see Rev. 15. 8. And the temple was filled with smoak from the glory of God , & from his power : and no man was able to enter into the temple , till the seven plagues of the seven angels were fulfilled . In this symbolical Vision , Isaiah saw the Lord ; and the discovery of the Lord had such an efficacie and power upon his spirit , that he was forced to cry out , that he was undone . So that the words are a fruit of that discovery that Isaiah had of Christ . And there are in them these things to be considered : First , Here is what Isaiah said when he saw the Lord : Wo is me , or , Wo belongs to me ; it is my portion . Secondly , Here is the reason of that saying , Wo is me ; and that is , For I am undone , that is , cut off . Thirdly , Here is the ground why he said he was undone ; which is threefold : 1. Because I am a man of unclean lips ; that is , because he was vile . 2. I dwell in the midst of a people of unclean lips . 3. Because mine eyes have seen the King , the Lord of hosts . That which we shall raise from the words , is this : That a true seeing the Lord , is accompanied with these things following : First , It undoes a man . Secondly , It makes him cry out , Wo is he . Thirdly , It makes him cry out that he is a man of unclean lips . Fourthly , That he dwells in the midst of a people of unclean lips . I. First of all , A true discovery of the Lord , undoeth a man ; that is , cuts him off from what he is , or can do . As for Samaria ▪ her king is cut off , as the foam upon the water , Hos. 10. 7. As the foam upon the face of the water is cut off , so is that man cut off and beheaded , that hath seen the Lord . Or , it may be meant that Isaiah was cut off in his own apprehensions & thoughts . Or , the word undone may be taken thus : An undone man is one that hath nothing to live upon of his own ; no victuals or cloathes of his own : Friends , to be undone , is to have nothing to live upon of our own ; as parts , gifts , righteousness , doing , working , being , thinkings , conceits , self-perswasions , high estimation of our selves , fancies , fictions , and the like ; but to live upon somewhat of another , which is Christ . There is in a true undoing of a man by the sight of the Lord , these things following : First , There is a striking of a man down . When God intends good to a soul , the first work that God takes with him , is , he strikes him down stark dead , that he never lives any more to himself , or to sin , or to the devil , but unto God . In this manner Paul was struck down , as he journeyed with letters to Damascus : he came neer to Damascus , and suddenly there shined round about him a light from heaven ; and he fell to the earth , and heard a voice saying unto him , Saul , Saul , why persecutest thou me ? Acts 9. 3 , 4. Much like to this , is that in Rev. 1. 17. And when I saw him , I fell at his feet as dead . Secondly , A true discovery of the Lord , takes away a man's sight , that he cannot see with his own eyes . Friends , if God intends us good , he will put out our eyes ; he will blinde us , that we shall not see in our own light ▪ as he did Paul ▪ And Saul arose from the earth ; and when his eyes were opened , he saw no man ▪ but they led him by the hand , and brought him into Damascus . See Acts 9. 8. and 22. 11. We would live and see , but God will destroy our life and sight , if he intend us good . Thirdly , A true discovery of the Lord , takes away a mans strength and breath . See Dan. 10. 16 , 17. And behold , one like the similitude of the sons of men , touched my lips . Then I opened my mouth , and said unto him that stood before me , O my Lord , by the vision my sorrows are turned upon me , and I have retained no strength : for how can the servant of this my Lord talk with this my Lord ? for as for me , straightway there remained no strength in me ▪ neither is there breath left in me . It takes away our breathing after God , and our strength , our power to do this and that ▪ to subdue sin , withstand temptation , and to wrestle with God , ond the like . We are ready to vaunt , and say , This is that which we have done by our might , for the honour of our majestie : but God will , if he intend good to us , confound our breathings and strength , yea , all that we are , or can do . Fourthly , A true discovery of the Lord confounds a mans Understanding . See Prov. 30. 1 , 2. The words of Agur the son of Jakeh , even the prophecie : the man spake unto Ithiel , even unto Ithiel and Vcal . Surely I am more brutish then any man , and have not the understanding of a man . Our understandings are a great hinderance to us , in the knowledge of the things of God ; and till our understanding of things be destroyed , we shall not see into the truth of things . Fifthly , A true discovery of the Lord ▪ destroys our Knowledge , We would and do know things ; and no further then things do sute with our knowledge , do we take things to be truth . We make our Knowledge the measure of all Truth . But a true sight of God , will confound it : If once you come to see the Lord ▪ then you will say , you have not the understanding of a man ; As I was forced to say . Sixthly , A true sight of the Lord , destroys our Wisdom that makes us wise in our own eyes . We think we are wise , and we need not the wisdom of God , whenas our wisdom is foolishness . We think we carry our selves wisely : but God will destroy the wisdom of the wise . We think we are wise to do good , and all other wisdom is nothing to our own : but a true sight of God will put an end to it . Seventhly , A true discovery of the Lord , destroys all mans Holy walkings : Not that I am against holy walkings , if they be the holy walkings of Christ : it destroyeth all that a man hath trusted in , and put confidence in , beside the Lord ; all his natural faith and hope of being saved ; all his speakings , pride , selfishness , and the like . II. A true sight of God doth not onely undo a man , but discovers sin to him , and makes him cry out , that he is a sinner , that he is a man of unclean lips , that he hath sinned against the Lord : Against thee , thee onely have I sinned , and done this evil . It makes a man abhor himself : I have heard of thee by the hearing of the ear , but now mine eye hath seen thee ; wherefore I abhor my self , and re pent in dust and ashes , Job . 42. 5 , 6. III. A true sight of God , makes a man cry out that he dwells among a sinful people : O it is a wicked people among whom I dwell and live ! It makes him cry out of their sinfulness . A soul that hath seen God , cries out of sin ▪ whereever he sees it ; and of his dwelling in the tents of Sechem . It doth not onely make a soul cry out that he is a man of polluted lips , but makes him acknowledge , that the people among whom he dwells are sinful . A man that hath seen the Lord , will not onely cry out that he himself hath sinned , but that those among whom he dwells have sinned . IV. A true sight of God makes a man cry out , Wo is him : wo and destruction belongs to me , for I am undone ▪ I am a man of polluted lips , for I have seen the Lord . Friends , if once you come to see the Lord , then you will cry out ▪ Wo is you , wo is you , we are undone ▪ we know not what to do ; How shall we do to be saved ? Then flew one of the Seraphims unto me : That is ▪ one of the fiery Angels , at the command of God . See Psal. 103. 20. It is said , It flew : It speaks the swiftness with which it went to Isaiah ; it speaks the haste that it made to him , Isaiah being in an undone state . Having a live coal in his hand ▪ This Seraphim did not fly empty to Isaiah , but it had in his hand a live coal ; it came with somewhat to enliven and comfort Isaiah in this state . But what is this live coal ? And whence had the Seraphim it ? This live coal is the Spirit : And the Seraphim , had taken it with the tongs from off the altar : which Altar , in the type of it , was the Altar of burnt offerings , where the fire never went out , and upon which the fat of the Peace-offerings was burnt : See Lev. 6. 12. The Antitype of which Altar is Christ : so that the Seraphim had it from Christ . The tongs are that with which he took the coal from off the Altar . And he laid it upon the prophets mouth ; or ▪ caused it to touch the Prophets lips . And said , Lo , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged . The coal touching the Prophets lips , is nothing but a secret perswasion by the Spirit , that his iniquity was done away . God no sooner strikes a man down dead , and undoes him , but he sends a Seraphim with a live coal , to tell him good news , that his sins are pardoned , and his iniquities are done away . If it be thus , Then this may serve to discover a true sight of the Lord from all false sights of him . Friends , if it be a true sight of the Lord that you have had , then it hath undone you , taken away your Strength , Breath ▪ Understanding ▪ Knowledge , Wisdom , Light , Life , &c. It hath robbed you of all yours , made you a meer beggar , so that you have nothing of your own to trust to ▪ feed and live upon : It hath stricken you stark down dead ; dead to every thing of your own and of the worlds , and alive to God : it hath crucified you , slain you , that you no more live ▪ but Christ lives in you : it hath forced you to cry out , Wo is you , wo is you ; for you are of unclean lips , and you dwell among a people of unclean lips . He that hath an ear to hear ▪ let him hear . If it be so , Then do not cozen and cheat your own souls : do not say you have seen , when you have not seen him . VVhat , have you seen the Lord , and are not dead , and are not undone ? VVhat have you seen the Lord , and are alive ? Do not lye . I beseech you , let not a deceived heart lay hold on you ; do not feed on lyes , in this respect . If you have not seen him , speak the truth , and do not decieve your own souls : if you have seen him , he hath stricken you down dead . If you say you have seen him , & are yet alive , then I know not what seeing of him is . If it be so , Then this may serve to discover the goodness of God , that when he hath struck a soul down dead , and took away his life from him , undone him , forced him to cry out that he is undone , and that wo , wo is he , for he is a man of uncircumcised lips , and dwells among a people of unclean lips ; yet , that God should not suffer that man to be swallowed up in despair , but should cause to flie one of his Seraphims unto him with a live coal in his hand , and to lay it upon his mouth , to put life into him , and say , Lo , this hath touched thy lips , and thine iniquity is taken away ▪ and thy sin purged ; and should say ▪ O man greatly beloved , fear not ; peace be unto thee : be strong , yea , be strong ; As he did to Daniel , Dan. 10. 19. This is admirable . If it be so , Be not afraid to be undone , to lose your Life , Light , Breath , Understanding , Knowledge , Wisdom , and Strength . O it is sweet , sweet : do not think much , though God by the discoveries of himself to you , rob you of all you have ▪ leave you a begger . Be not afraid of the discoveries of sin ; do not fear that you shall be swallowed up in despair , if God should discover your self and sin to you : so soon as ever he hath discovered sin to you , undone you , taken away your life , he will send a Seraphim with a live coal in his hand , a coal that hath life in it , and will lay it upon your mouth , and say to you , This hath touched thy lips , and thine iniquity is taken away , and thy sin purged , Thou art greatly beloved ; fear not ; peace be unto thee ; be strong ; and so fetch life in thee again , keep thee from sinking in spirit , and being swallowed up in despair . And you shall no more live your own life , but for ever live the life of God ; And you shall no more understand and know things , and see things in your own understanding knowledge , and light : but in the understanding , knowledge , and light of God : you shall do nothing in and by your own strength and wisdom , nor breathe after God in your own breath : but you shall do all things in the strength and wisdom of God , breathe after himself in the breath of God . Selah . If it be so , Beg of God a discovery of Christ upon the throne ; of a risen Christ ; that it may undo you , take away your Life , VVisdom ▪ Strength , Understanding , Knowledge , Light , Strength . It is a sweet thing to be undone , to be stript of all a man hath , to lie naked before God ; and we to have nothing and be nothing of our own , but to have all and be all in God : it is the greatest work God can do for a soul , and it is the greatest mercy God can shew to a soul . If it be so , Then O that I had a discovery of a risen Christ , of Christ upon the throne , saith the soul . Do you know what you desire , what you ask for ? Are you contented to be undone , to lose all that you have and are ? Are you willing to have all burnt up in you by that fiery flame that issueth out of Christs mouth ? Then he will manifest himself to you , and you shall know the Lord indeed and in truth , in your souls . CHAP. VI . Some sweet Discoveries of what shall be in the later days , out of Zech. 14. 20 , 21. Vers . 20. In that day , shall there be upon the bells of the horses , HOLINES VNTO THE LORD : and the pots in the Lords house shall be like the bowls before the altar . 21. Yea every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts : and all those that sacrifice , shall come and take of them , and seethe therein . And in that day , there shall be no more the Canaanite in the house of the Lord of hosts . THe words are a Prophecie of what shall be in the later days , and of the time in which shall be that which is prophesied of . What shall be , are these things following . First , There shall be upon the bells of the horses , Holiness unto the Lord . Secondly , The pots in the Lords house , shall be like the bowls before the altar . Thirdly , Every pot in Jerusalem and in Judah , shall be holiness unto the Lord of hosts . Fourthly ▪ All they that sacrifice , shall come and take of them , and seethe therein . Fifthly , In that day , there shall be no more the Canaanite in the house of the Lord of hosts . Sixthly , The time when all these things shall come to pass ▪ will be , In that day . There are in the first verse of the words , these things to be considered : First ▪ what the bells of the horses are . Secondly , what the meaning of that saying is , There shall be upon the bells of the horses ▪ Holiness unto ▪ the Lord . Thirdly ▪ what the Lords house is . Fourthly , what the pots in the Lords house are . Fifthly ▪ what the altar is . Sixthly , what the bowls before the altar are . Seventhly , in what sence the pots in the Lord's house shall be like the bowls before the altar . The first thing to be enquired into , is , What the bells of the horses are . They are the bridles of the horses , which govern , rule , and command the horses . Bridles are such , that are put into the horses mouthes , to restrain them . The second thing to be enquired into , is , What the meaning of that saying is , There shall be upon the bells of the horses , Holiness unto the Lord . The Prophet having spoken before , of the horses overthrow , and other cattel of the enemies , ( see v. 15. ) he addeth , to make up the measure , That all their spoils , even the very deckings of their furniture , should be consecrated to God , to make utensils for his service . The meaning is , God shall convert to his service , in his Church , all such things as before were employed against him . See this interpretation further cleared , in Isai. 23. 17 , 18. And it shall come to pass , after the end of ten yeers , that the Lord will visit Tyre , and she shall turn to her hire , and commit fornication with all the kingdoms of the world upon the face of the earth : and her merchandise and her hire shall be holiness to the Lord ; it shall not be treasured , nor laid up : for her merchandise shall be for them that dwell before the Lord , to eat sufficiently , and for durable cloathing . Her hire shall be holiness unto the Lord ; that is , shall be converted to the service of God , which was before employed against God . Or , the meaning of that saying , There shall be upon the bells of the horses , Holiness unto the Lord , may be this : There shall be holiness seen upon mean things poor things comparatively , as a Bridle is : A man shall look nowhere , but he shall see Holiness written , yea , upon the most contemptible things : If a man look behinde him , or before him , or on either side of him , he shall see Holiness , that is ▪ he shall see somewhat of God in every thing in the world ; shall see Holiness in mount Zion : though mount Zion now seems to be that she is not , black , unholy , yet there shall be Holiness seen there : for it shall shine forth , and all the world shall see it : See Obadiah vers. 17. Vpon mount Zion shall be deliverance , and there shall be holiness . As there is written Holiness upon the brestplate of our high-priest Christ Jesus : so shall there be Holiness written upon us , upon mount Zion ; and it shall be visible too , as it is in our Head , and as it was in the High-priest under the Law : See Exod. 39. 30. And they made the plate of the holy crown of pure gold , and wrote upon it a writing like to the ingraving of a signet , Holiness to the Lord , or of the Lord . And as holiness was ingraven upon the Brestplate of the High-priest under the Law : so it shall be upon us . Consider that in Joel 3. 17. So shall ye know that I am the Lord your God , dwelling in Zion , my holy mountain . Zion is holy , but the world sees it not , and therefore the world speaks evil of Zion . Then shall Jerusalem be holy , or holiness ; and there shall be no stranger pass thorow her any more . God looks upon Jerusalem to be holy , now ; but when there shall be no stranger pass thorow her , then she shall be more holy ; then she shall be visibly holy ; holiness shall so break forth in her , that the world shall acknowledge her to be holiness to the Lord . The third thing to be enquired into , is , What the Lords house is . It is Zion , it is Jerusalem : the Lords house are those in whom he dwells ; and they are his people . The fourth thing to be enquired into , is , What the pots in the Lords house are . The pots in the letter , were those that were made use of under the Law , and were made of brass . See Exod. 38. 3. He made all the vessels of the altar , the pots , and the shovels , and the basins , and the flesh-hooks , and the fire-pans , all the vessels thereof , made he of brass ; and they were such in which they sod the holy offerings . See 2 Chron. 35. 13. And they rosted the passeover with fire , according to the ordinance ; but the other holy offerings sod they in pots , and in caldrons , and in pans , and divided them speedily among the people , and afterwards they made ready for themselves and the priests , because the priests the sons of Aaron were busied in offering of burnt offerings . See that in Ezek. 46. 22 , 23 , 24. In the four corners of the court , there were courts of fourty cubits long , and thirty cubits broad ; these four corners were of one measure : and there was a new building round about in them , round about them four : and it was made with boylingplaces under the rows round about . Then said he unto me , These are the places of them that boil , where the ministers of the house shall boyl the sacrifice of the people . So that you see the pots in the letter were those in which the Sacrifices of the people were to be boiled . The pots in the mysterie , are those Divine discoveries and manifestations of Christ , in which the spiritual Sacrifices of the Saints are and shall be boyled . That they are the discoveries of Christ that fit a Sacrifice to be offered to God , see Mal. 3. 2 , 3 , 4. But who may abide the day of his coming , and who shall stand whon he appeareth ? for he is like refiners fire , and like fullers soap ; and he shall sit as a refiner and purifier of silver ; he shall purifie the sons of Levi , and purge them as gold and silver , that they may offer unto the Lord an offering in righteousness : then shall the offering of Judah and Jerusalem be pleasant unto the Lord ▪ as in the days of old , and as in former yeers . The fifth thing to be enquired into , is , What the Altar is . The Altar is Christ . The sixth thing to be enquired into , is , What the Bowls before the Altar are . The Bowls , in the letter , were those in which was put the blood of the Sacrifice , and of Sprinkling . See 2 Chron. 4. 8. Exod. 29. 20. Levit. 4. 6. Levit. 9. 8 , 9. Or , the Bowls in the letter were those in which they put fine flour mingled with oil , for a meat-offering : See Numb. 7. 13 , 19 , 25 , 31 , 37 , 43 , 49 , 55 , 61 , 67 , 73 , 79. The Bowls in the spiritual interpretation , are the Saints , in which the blood of sprinkling is . The pots in the Lords house shall be like the Bowls before the Altar , in this respect , that is to say , for multitude ; as it was in the letter : see 2 Chron. 4. 8. He made also ten tables , and placed them in the temple , five on the right side , and five on the left : and he made an hundred basins , that is , bowls of gold . Now the pots were not so many . It speaks the manifold discoveries of God that shall be in the later days to his people . Or , it speaks this , that is to say , The multiplicity of spiritual services that shall be offered to God in the later days . The things that are to be enquired into in the last verse of the words , are these following . First , what Judah and Jerusalem are . Secondly , what every pot in Judah and Jerusalem is . Thirdly , how and in what sence it shall be holiness to the Lord of hosts . Fourthly , what is meant by the Canaanite . Fifthly , when these things shall come to pass . The first thing to be spoken to , is , What Judah and Jerusalem are . Judah was one of the twelve Tribes : see Revel. 7. 5. Hierusalem is the Saints of the most High , the Lambs wife . The second thing to be spoken to , is , What every pot in Judah and Jerusalem is . It is the same as the pots in the Lords house are : Every pot , that is , every discovery of Christ , that purifies every Sacrifice , and makes it fit to be offered up to God . The third thing to be spoken to , is , How and in what sence every pot in Judah and Jerusalem shall be Holiness to the Lord . The meaning is , It shall be of a holy use to the Lord of hosts , that is , of Armies . But of what use ? To purifie and make fit Sacrifices to be put up to him . Or ▪ it may be taken thus : every discovery of Christ shall be holy to the Lord ; that is , there shall be written upon every discovery , Holiness : for those are truest discoveries , that have Holiness written upon them . Sclah . And all they that Sacrifice shall come and take of them , that is ▪ of the discoveries , and seethe therein : they shall boyl their Sacrifices in the discoveries and manifestations of Christ , and so make them pure Sacrifices , to be offered up to God , Mal. 1. 11. The fourth thing to be spoken to , is , What is meant by the Canaanite . The Canaanite may be meant the Merchant : he seems to have a special relation to the abuse of Merchandising and selling , which was used in the Temple : See Joh. 2 , 15. And when he had made a scourge of smallcords ▪ he drave them all out of the temple , and the sheep and the oxen and poured out the changers mony , and overthrew the tables , Mat. 21. 2. Or , by the Canaanite may be meant the unclean , person : See Isa. 35. 6. And an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pase over it . See Rev. 2. 27. And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination or maketh a lye . God will so purifie his people , that there shall be no unclean thing in them ; but they shall be holy and unblameable before him . The last thing to be spoken to , is , When all these things shall come to pass ; and that is , In that day . What is meant by that day ? The day of Gods coming : See Zech. 14. the latter part of vers . 5. Then shall these Prophecies be fullfilled , when Jesus Christ shall appear the second time without sin , to salvation . If it be thus , Then this may discover what shall be in that day ; there shall be holiness written upon every thing : we shall see somewhat of God in every thing , even in the meanest things . And those things that have been made use of against the Lord , shall be turned into an holy use : they shall be holiness unto the Lord . The pots in the Lords house shall be like the bowls before the Altar : there shall be multiplicities of discoveries of Christ ; that is , abundance of discoveries of Christ in the latter days : Every pot in Jerusalem shall be holiness unto the Lord ; there shall be holiness written upon every discovery of God : they shall come and boyl their Sacrifices in these discoveries of God : there shall no Merchant , no unclean thing , be in Zion , in Jerusalem , but all shall be pure , and nothing shall hurt nor destroy in Gods holy mountain . So that Zion shall be a peaceable and pure estate . If it be so , This may serve to discover what Zion , the Lords house , is . It is not a Stonewalled house , such as your meeting-places are : the Lords house is his People , in whom he dwells : the the foundation of this house , is Christ ; it is founded upon a sure Rock , that the winds and storms of corruptions and temptations cannot shake it . The Lords house is a spiritual building , built by himself , to be the habitation of himself by the Spirit . If it be thus , Then this may serve to inform us of those pure Sacrifices that shall be offered up to God in the latter days . Now , our Sacrifices are full of dross and mixture of somewhat of our own ; but then , they shall be clean : that which shall make them clean , shall be those great and large discoveries of God that then will be . Now , we are troubled and perplexed that we cannot offer up better Sacrifices then we do , to God , that we cannot worship him as we would do , in Spirit and in truth ; but then , we shall worship in the pureness of the Spirit . If it be so , Then this may serve to discover true discoveries of Christ , from false . VVhat a many rotten pretended discoveries of Christ we and others have had ! O how we have entertained falshood instead of truth , and lived upon it ! But a true discovery of Christ , hath this Motto written upon it , HOLINESS TO THE LORD . If your discoveries of God bring not along with them holiness , they are delusions of Satan : if any discoveries of God come with holiness engravened upon them , receive them . If it be so , Then this may serve to overthrow that doctrine that is newly sprung up ; which is , that there shall not be Sacrifices offered up to God in the new Jerusalem-state . That there shall be , it is cleer from what I have said : Onely there shall be this difference ; more purer Sacrifices shall be offered up then , then now there are : then shall the offerings of Judah and Jerusalem be more pure and pleasant to the land . And that the words here speak of the new Jerusalem-state , it appears by the last verse : There shall be no more the Canaanite in the land ; of which thing John speaks of , when he speaks of the new Jerusalem-state , in Rev. 21. 27. Quest . But , may some say , It will be a long while before what you have said will come to pass . Answ. To this I answer , It will come to pass in that day ; and how soon God may come , we know not : he may come presently , and deceive many , for ought that we know . Secondly , I say this , that all the promises of Christ are yea and amen in Christ ; and we are not to look upon prophecies and promises as altogether at a distance , and to be fullfilled hereafter ; but ●●gh , and fulfilled in Christ . CHAP. VII . Some sweet Manifestations of the neerness of Christ's coming , and of those glorious things that shall follow after his coming ; out of Zech. 14. the later end of vers . 5. and v. 6 , 7 , 8 , 9. Vers . 5. And the Lord my God shall eome , and all the saints with thee . 6. And it shall come to pass in that day that the light shall not be clear nor dark . 7. But it shall be one day , which shall be known to the Lord , not day nor night : but it shall come to pass , that in the evening-time it shall be light . 8. And it shall be in that day , that living waters shall go out from Jerusalem , half of them towards the former sea , and half of them toward the hinder sea : in summer and in winter shall it be . 9. And the Lord shall be King over all the earth : in that day shall there be one Lord , and his Name one . IN the first Verse of this Chapter , the Prophet speaks of the coming of the day of the Lord : Behold , the day of the Lord cometh , saith he : Behold ; as if he saw it , and therefore called upon them to see it : and tells them , that their spoil shall be divided in the midst of them . He bids them behold and take notice of the coming of the day of God , lest it should come upon them unawares . He gives them the reason why he would have them take notice of the coming of the day of God : For I will gather all nations against Jerusalem to battel , and the city shall be taken , and the houses rifled , and the women ravished . Here he speaks of the ruine of Jerusalem . And half of the city shall go forth into captivity . Here he speaks of leading one half of the City into Captivity . And the residue of the people shall not be cut off from the city . Here , he would save a remnant that should possess and enjoy those glorious things prophesied of in this Chapter . Then shall the Lord go forth , and fight against those nations : or , as it is in the margine of some Bibles , in the middle , or among those nations gathered together against Jerusalem ; not as an enemy , but helper . And he shall fight as when he fought in the day of battel for Gideon , Judg. 7. 22. God setting every mans sword against his fellow ; and as at the red-sea , causing his enemies to be drowned in the sea , and his people to go over dry-foot . And his feet shall stand in that day upon the mount of Olives which is before Jerusalem on the east . God would fight upon that mount against Jerusalem . Or , it may be taken thus : By this manner of speech the Prophet sheweth Gods power and care over his people , and how he will as it were by miracle save them . And the mount of Olives shall cleave in the midst thereof , toward the east , and toward the west ; and there shall be a very great valley : and half of the mountain shall remove toward the north , and half of it toward the south , so that there shall be a very great valley ; insomuch that out of all the parts of the world they shall see Jerusalem , which was before hid with this mountain . This is to be understood of spiritual Ierusalem , the people of God . See Isai. 66. 23. And it shall come to pass , that from one new moon to another , and from one sabbath to another , shall all flesh come to worship before me , saith the Lord . And ye shall flee to the valley of the mountains : All you believers shall run unto the people of God , to be safe from the destruction of Ierusalem . Or it may be taken thus : The Prophet speaketh of the hypocrites , that could not endure the presence of God , but should flee into all places where they might hide themselves among the mountains . For the valley of the mountains shall reach unto Azal ; that is , to the place he separated for his people ; which the word Azal signifieth . Yea , ye shall flee , like as ye fled from before the earthquake in the days of Vzziah king of Iudah ; which fleeing was with fear and trembling . And the Lord my God shall come , and all the saints with thee . Because they did not credit what the Prophet said to them , he turneth to God , and comforteth himself , in that he knew these things should come to pass , and saith , And the Lord my God shall come , and all the saints with thee , to perform this . The Prophet speaks to the Lord , as his God , and can claim an interest and propriety in him ▪ as his ; as the Psalmist in many places of the Psalms doth : Thou art my God , and I will praise thee . Oh how sweet a thing it is , when a soul can claim an interest in God , and can say , Thou art my God , The Lord my God shall come ! The Prophet cannot onely claim an interest in the Lord , as his God ; but he can command God ; He shall come : he had power with God , as Iacab had over the Angel . Friends , what an excellent thing it is , for a soul to command God , to have power with God for any thing ; to subdue sin , repel a temptation , conquer the devil ! A believer hath this priviledge and power ; he may command the Lord , as his God , for things to come , things concerning his sons , or the work of Gods hands ; and he will be commanded by him . See Isai. 45. 11. And there was no day like that , before it , or after it , that the Lord hearkened unto the voice of a man : for the Lord fought for Israel . See this in Iosh. 10. 14. And this is the confidence that we have in him , or concerning him , that if we ask any thing according to his will , he heareth us : and if we know that he hear us , whatsoever we ask , we know that we have the petition that we desired of him , 1 Joh. 5. 14 , 15. And whatsoever ye shall ask in my name , that will I do , that the Father may be glorified in the Son . If ye shall ask any thing in my name , I will do it , Joh. 14. 13 , 14. And in that day ye shall ask me nothing : Verily , verily , I say ▪ unto you , Whatsoever ye shall ask the Father in my name , he will give it you , Joh. 16. 23. The Lord my God shall come . There are three sorts of the coming of Christ , in Scripture . First , There was a coming of Christ in flesh . Great is the mystery of godliness , God manifested in the flesh , 1 Tim. 3. 16. Who verily was fore-ordained before the foundation of the world , but was manifested in these last times for you , 1 Pet. 1. 20. But we have not followed cunningly-devised fables , when we made known unto you the power and coming of our Lord Iesus Christ ; but were eye-witnesses of his majestie . See this in 2 Pet. 1. 16. Now this coming of Christ was to finish transgression , and to make an end of sin , and to make reconciliation for iniquity , and to bring in everlasting righteousness , Dan. 9. 24. Secondly , There is a coming of Christ in Spirit . See Ioel 2. 28 , 29. And it shall come to pass in the last days , saith God , I will pour out of my Spirit upon all flesh ; and your sons and daughters shall prophesie , and your young men shall see visions , and your old men shall dream dreams . See that likewise in Zech. 12. 10. And I will pour out upon the house of David , and upon the inhabitants of Ierusalem , the spirit of grace and of supplication ; and they shall look upon me , whom they have pierced , and they shall mourn for him , as one mourneth for his onely son , and shall be in bitterness for him , as one that is in bitterness for his first-born . Now all this was fulfilled in part , in Act. 2. 2 , 3. and is yet to be fulfilled . And the end of his coming thus , was , to convince the world of sin , of righteousness , and of judgement . See Ioh. 6. 9 , 10 , 11. and to teach his disciples all things , and to bring all things to their remembrance . See Ioh. 16. 26. and to testifie of Christ to them , and to guide them into all truth ; and many other things . Thirdly , There is a third appearance of Christ , which is his appearance the second time , without sin ▪ unto salvation , unto them that wait for him , Heb. 9. 28. Which coming of Christ , is the last coming of Christ ; of which I do intend now to speak . My God shall come . I can say boldly , as well as the Prophet My God shall come , ( blessed be his holy Name : ) I can command him , and he will be commanded by me . And not onely My God shall come , but Your God shall come . He is not onely the Prophet's God that shall come ▪ but My God , Our God , Thy God , and Your God which shall come . What , my God ? Yes : see Isai. 35. 3 , 4. Strengthen ye the weak hands , and confirm the feeble knees : say to them that are of a fearful heart , that is , of an unbelieving heart , or hastie heart , Be strong fear not : behold , your God will come : your God that you seek for , and wait for , will come , and he shall come . What , to me ? Yea , to a hastie heart . But he will appear to my shame . No , to your joy and comfort . See Isa. 40. 10. Behold , the Lord God will come . Behold ; as if he saw him coming . Isa. 66. 11. Behold , the Lord will come , will indeed come . The vision is for an appointed time ; wait for it , it will come , it will surely come , it will not tarry , Habb . 2. 3. Sing and rejoyce , O daughters of Zion : for lo , I come , and will dwell in the midst of you , Zech. 2. 10. Say unto the cities of Jerusalem , Behold , your God , Isa. 40. 9. Let the fields be joyful , and all that is therein : then shall all the trees of the wood rejoyce before the Lord ; for he cometh , for he cometh to judge the earth : he shall judge the world with righteousness , and the people with his truth , Psal. 96. 12 , 13. Quest . But how shall he come ? Answ. See that in Psal. 50. 3. Our Lord shall come , and shall not keep silence . I have a long time , ( saith God ) holden my peace , I have been silent , I refrained my self ; now will I cry like a travelling woman , I will destroy and devour at once . The Lord shall go forth like a mighty man ; he shall stir up jealousie like a man of war ; he shall cry , yearoar : he shall prevail against his enemies , Isa. 42. 14. 13. A fire shall devour before him ; which is himself : See Deut 4. 24. For the Lord thy God is a consuming fire , even a jealous God : understand therefore ▪ this day , that the Lord thy God is he which goeth over before thee : as a consuming fire he shall destroy them , and he shall bring them down before thy face ; so shalt thou drive them out , and destroy them quickly , as the Lord hath said unto thee , Deut. 9. 3. And it shall be very tempestuous round about him . Who shall stand when he appeareth ? for he is like the refiners fire , and he shall sit as a refiner and purifier of gold , Mal. 3. 2 3. Consider that in Isa. 35. 4. Your God will come with vengeance , even God with a recompence will come and save you . This Scripture holds forth the coming of Christ two manner of ways . First , He will come with a vengeance against all our sins , and temptations , and divel ; and save us from them all . Secondly , He will come with a recompence : he will come with a reward for all those sufferings that we have endured from sin , men , and Satan : he will reward us for all our sufferings . Or it may be taken thus : He will come with a recompence ; he will reward with destruction all our enemies : for the Lord is our Judge , the Lord is our Lawgiver ▪ the Lord is our King ; he will save us , Isa. 33. 22. And then that in Isa. 41. 10. The Lord will come with a strong hand ▪ or against the strong with a mighty hand ▪ or mighty power , against his enemies against our corruptions ; and his arm shall rule for him . The strength of a man is in his Armes ; so Gods strength is in his Armes : Gods Armes shall rule for him : Behold , his reward is with him , and his work ( or recompence ) before him . Consider that in Isa. 66. 15. Behold , the Lord will come with fire ; and with his Chariots like a whirlwind ( that is , he will come swiftly and fiercely ) to render his anger with fury upon his enemies , and his rebuke with flames of fire : that is , with the scorching burnings of himself . We shall further illustrate the coming of Christ by these things . First ▪ He shall come in a cloud . Secondly ▪ He shall come in the clouds . Thirdly ▪ He shall come with clouds ▪ Fourthly , He shall come with his Saints and Angels . First , He shall come in a cloud . See Luke 21. 27. And then shall they see the Son of man coming in a cloud . What cloud ? In a cloud of darkness . As he went up in a cloud , so he shall come down in a cloud : in the same manner that he went up , in the same manner he shall come down . See Act. 1. 11. Which also said , Ye men of Galilee , why stand ye gazing up into heaven ? This same Jesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . For the Lord himself shall descend from heaven with a shout , with the voice of the Archangel , and with the trump of God : and the dead in Christ shall rise first . Then we which are alive and remain , shall be caught up together with them in the clouds , to meet the Lord in the air ; and so shall we ever be with the Lord ▪ 1 Thes. 4. 16 , 17. Quest . But , may some say , You hold the personal reign of Christ . Answ. Yes : but I do not hold it as many hold it : I hold that he shall come personally , and reign ; but yet spiritually , with spiritual flesh and blood , with a glorified body ; and what that is , I know not . Object . But shall not he come and reign , with that very flesh and body which he had at Ierusalem ? Answ. No . My reason is : For thou sowest not that body which shall be : that which shall be , is changed , metamorphosed . Object . But some will say , How are the dead raised ? and with what body do they come ? Answ . Thou fool , that which thou sowest is not quickned , except it die ; and that which thou sowest , thou sowest not that body that shall be ▪ but bare grain , it may chance of wheat , or of some other grain ; but God gives it a body , as it hath pleased him , and to every seed his own body , 1 Cor ▪ 15. 35 , 36 , 37 , 31. Selah . Secondly , he shall come in the clouds . See Matth. 26 ▪ 64. Jesus said unto them , Thou hast said . Nevertheless I say unto you , Hereafter shall ye see the Son of man sitting on the right hand of power , which is the Father , and coming in the clouds of heaven . What are these clouds ? They are clouds of darkness : Psal. 97. 2. Clouds and darkness are round about him , and he maketh the clouds his chariot , Psal. 104. 3. Clouds of darkness are Christ's Chariot , in which he will come riding into the world , and into the spirits of his people . He shall come in this Chariot two manner of ways : First , he shall come with Power : he shall come with power into the world , and the spirits of his people : they shall feel his power : he will come with majestie , and as one that hath authority : he will beat down the mountains , and every thing that lies in opposition to him ; the lofty looks of men and women shall he humble , and the haughtiness of them shall he bow down : then every one that is proud , lofty , and lifted up , shall he bring lowe ; all the tall cedars of Lebanon , that are high and lifted up , and all the tall oaks of Bashan , and all the high hills , and the high towers , and fenced walls , and the ships of Tarshish , and pleasant pictures ; and the idols shall he utterly overthrow and abolish . And they shall go into the holes of the rocks , and into the caves of the earth , for fear of the Lord , and the glory of his majestie , when he ariseth to shake terribly the earth : and then shall they cast their idols of silver and gold , which they have made every one for himself to worship , to the moles , and to the bats , to go into the clefts of the rocks , and into the tops of the ragged rocks ▪ for fear of the Lord , and for the glory of his majesty . Secondly , he shall come in great Glory ; that is , huge ▪ vast glory , that shall dazzle the eyes of all people : he shall come in such glory as shall scorch the men of the earth : he shall come in the brightness of himself , which shall astonish all flesh . Thirdly , he shall come with clouds . See Revel. 1. 7. Behold , he cometh with clouds , and every eye shall see him , and they also which pierced him ; and the kinreds of the earth shall wail because of him . Even so . Amen . Clouds of darkness shall usher him in into the world , and all shall see him ; and those that have pierced him , shall cry out because of him . Fourthly , he shall come with his Saints and Angels . First , he shall come with his Saints : My God shall come , and all his Saints with him . And Enoch also , the seventh from Adam , prophesied of these , Behold , the Lord cometh with ten thousand of his saints , Jude vers. 14. To the end he may establish your hearts unblameable in holiness before God , even our Father , at the coming of our Lord Iesus Christ with all his saints , 1 Thes. 3. 13. Secondly , he shall come with his Angels likewise . The chariots of God are twenty thousand , even thousands of angels : the Lord is among them as in Sinai , in the holy place , Psal. 68. 17. For the Son of man shall come in the glory of his Father , with his angels , Matth. 16. 27. And to you who are troubled , rest with us , when the Lord Jesus shall be revealed from heaven with his mighty angels . 2 Thess. 1. 7. As clouds and darkness shall usher him in , so Saints and Angels shall be his guard to wait upon him , in his coming . I shall further hold forth the coming of Christ , these manner of ways following ; and then shew you the end of his coming . First , he shall come in the glory of his Father . Secondly , he shall come in the glory of Himself . Thirdly , he shall come in the glory of his Angels . First , he shall come in the glory of his Father , cloathed with his Fathers glory , clad with his riches , grace , and good will ; filled with his fulness . See Mar. 8. 38. Whosoever therefore shall be ashamed of me , and of my words , in this adulterous and sinful generation , of him also shall the Son of man be ashamed , when he comes in the glory of his Father . Secondly , he shall come in his own glory , which is God himself . Father , glorifie me with thine own self , which is with the glory I had with thee before the beginning of the world , Joh. 17. 5. The Lord possessed me in the beginning of his way , before his works of old : I was set up from everlasting , from the beginning , or ever the earth was , Prov. 8. 22 , 23. In the beginning was the Word , and the Word was with God , and the Word was God , Joh. 1. 1. He shall come with the fulness of the Godhead in him , Col. 2. 9. he shall come with a fulness of grace and truth , Joh. 1. 14. For it pleased the Father that in him all fulness should dwell , Col. 1. 19. With all his fulnhss he shall come . Thirdly , he shall come in the glory of his Angels , cloathed with the Angelical glory . But what is the glory of Angels ? See Heb. 1. 7. And of the angels he saith , Who maketh his angels spirits , and his ministers a flame of fire . The glory of Angels is that flame of fire that is in them , and wherewith they are cloathed , which is nothing but their fiery and flame-like appearances . The glory of Angels is the strength of Angels ▪ Bless the Lord , ye his angels , that excel in strength , or , are mighty in strength ▪ Psal. 103. 20. The glory of Angels is their holiness : See Mat. 25. 31. When the Son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory . The glory of Angels consisteth in this likewise : They neither marry , nor give in marriage . The last thing to be enquired into , is , the ends of his coming . They are these things following . The first is this : That in the dispensation of the fulness of times , he might gather tother into one , all things in Christ , both which are in heaven , and which are on earth , Eph. 1. 10. And he shall send his angels , with a great sound of a trumpet or , with a trumpet and a great voice ; and they shall gather together his elect from the four windes , from one end of heaven to the other , Matth. 24. 31. or , from the uttermost parts of the earth , to the uttermost part of heaven , Mar. 13. 27. Secondly , that he might gather his people together , unto the supper of the great God ; that is to say , to eat the flesh of kings , and the flesh of captains , and the flesh of mighty men ; and the flesh of horses , and of them that sit on them ; and the flesh of all men , both free and bond , both small and great . Friends , we shall feed upon all our enemies ; we shall make a supper of them all , Rev. 19. 18. And I saw an angel standing in the sun , and he cried with a loud voice , saying to all fowls that flie in the midst of heaven , Come and gather your selves together to the supper of the great God , vers. 17. The third end , is to take vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus . 2 Thes. 1. 7 , 8 9. And to you who are troubled , rest with us , when the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ : who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . The fourth end of his coming , is , that he might destroy that wicked one : And then shall that wicked one be revealed , whom the Lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming ; which is Antichrist , 2 Thes. 2. 8. If it be thus , that My God , Thy God , Our God , Your God shall come , yea , will come ; Be not afraid of his coming and of his fiery appearance : he comes to save you , to redeem you : he brings with him Redemption and Salvation : he comes to deliver you from your corruptions , from your temptations , from your bondage and affliction . Why should ye fear ? Therefore , lift up your heads : for your redemption draws nigh . If it be thus , that My God , Thy God , Your God shall come , Do not doubt of his coming . Say to them that are of a fearful heart , Be strong , fear not ; behold , your God will come ; You need not fear but that he will . But when will he come ? He shall suddenly come , Mal. 3. 1. The Lerd whom ye seek , even the Messenger of the covenant , whom ye delight in , shall suddenly come into his temple . Behold , I come quickly ; hold that fast which thou hast , that no man take thy crown , Revel. 3. 11. Friends , look to your Crown : God hath set a Crown of pure gold , that is , of salvation , upon your heads ; take heed that Satan rob you not of it : Behold , I come as a thief : blessed is he that watcheth , and keepeth his garments , lest he walk naked , and they see his shame , Rev. 16. 15. Behold , I come quickly : blessed is he that keepeth the sayings of the prophecies of this book , Rev. 22. 7. Behold , I come quickly , and my reward is with me , to give every man according to his work , vers. 12. As the light cometh out of the east , and shineth even unto the west , so shall also the coming of the Son of man be ; which will be with speed , quickly , Matth. 24. 27. He hath promised that he will come , and come quickly . Quest . But , may some say , Where is the promise of his coming ? for since the fathers and Apostles fell asleep , all things continue as they were from the beginning of the creation . Answ. Take heed what you say . This was the saying of scoffers that walked after their own lusts ▪ See 2 Pet. 3. 4. Quest . But , may some say , There are a great many things to be fulfilled and accomplished before Christ comes in this manner ; as . The calling of the Jews , The bringing in of the Gentiles , The time of restitution of all things , spoken of in Acts 2. 20 , 21. and divers other things , spoken of in Matth. 24. Also , Satan is to be cast into the bottomless pit , and to be shut up there , and to have a seal set upon him , that he should deceive the Nations no more , till the thousand yeers should be fulfilled : after that , he must be loosed for a little season , Rev. 20. 1 , 2 , 3. Answ. To all these Objections , I answer thus : It is true , there are the Jews to be called , and the fulness of the Gentiles to be brought in ; but when this shall be , no man knows : and , for ought that we know , it may be quickly , in a very short time , in the twinkling of an eye . And as for the restitution of all things , which is to be fulfilled before the coming of Christ ; that may be as soon , for ought that we know . And as to those things spoken of in the 24 of Matthew , which are to be fulfilled before the coming of Christ ; I say , The most part of them are already fulfilled , and the rest are about fulfilling , and will be fulfilled in a very short time . And as to Satan's being bound , and cast into the bottomless pit , and there to be shut up , and sealed , that he should deceive the nations no more till the thousand yeers be fulfilled : I say this , That Satan hath been bound already , and cast into the bottomless pit , and there was shut up and sealed , that he should not deceive the nations : I say , he was , comparatively to that which he is now ; and that he is let loose again : If ever the Dragon was let loose , he is let loose now ; and he is now gon out to deceive the nations which are in the four quarters of the earth , Gog and Magog , to gather them together to battel , the number of whom is as the sand of the sea : And they shall go upon the breadth of the earth , and compass the camp of the Saints about , and the beloved City ; and fire shall come down from God out of heaven , and devour them . And after this , the devil , that deceived them , shall be cast into the lake of fire and brimstone , where the beast and the false prophet are , and shall be tormented day and night for ever and for ever . And if I be out in this , then I shall say thus , That a thousand yeers with the Lord are as one day , 2 Pet. 3. 8. And by the way note this , That I do not believe that it is so to be understood , that Satan shall be so shut up , as that he shall not decive some . If it be so , That which any of you hath already , hold fast , until Christ comes , Rev. 2. 25. You that are Professors in deed , and not in shew onely , hold fast your good Profession ; let not Satan drag you out of your Profession , into earth : Hold fast , and repent : if thou shalt not watch . I will come on thee as a thief , saith Christ ; and thou shalt not know what hour I will come upon thee , Rev. 3. 3. Watch ye therefore when the master of the house cometh , lest coming suddenly , he finde you sleeping . And what I say unto you , I say unto all , Watch ; Mark 13. 35 , 36 , 37. Watch therefore ; for ye know not at what hour your Lord will come , Matth. 24. 42 , 43 , 44. But know this , that if the good man of the house had known in what watch the thief would come , he would have watched , and would not have suffered his house to be broken up . Therefore be ye also ready : for in such an hour as ye think not , the Son of man cometh . Surely Jesus Christ is not far off , but will steal in upon us unawares , when we look not for him : Therefore watch , with oil in your lamps . And to encourage you to watch , consider that place of Scripture in Luke 12. 37. Blessed are those servants , whom the Lord when he cometh shall finde watching ; verily I say unto you , that he shall gird himself , and make them to sit down to meat , and will come forth and serve them . And if he shall come in the second watch , or come in the third watch , and finde them so doing , blessed are those servants . But if that servant shall say in his heart , My Lord delayeth his coming ; the Lord of that servant shall come in a day when he looketh not for him , Luke 12. 45. If it be thus , Be patient unto the coming of our Lord : be ye patient also ; for the coming of the Lord draws nigh ; it is at hand , James 5. 7 , 8. It was nigh in the Apostles times ; it is neerer now . For ye have need of patience , that after ye have done the will of God , ye might receive the promise . For yet a little while , and he that shall come , will come , and will not tarry , Heb. 10. 36 , 37. Certainly he is not far off , but will steal in upon us , when we never expect him . If it be so , wait and look for Christ's coming . Ye come behinde in no gift , waiting for the coming of our Lord , 1 Cor. 1. 7. Looking for and hasting to the coming of God , wherein the heavens being on fire , shall be dissolved , and the element shall melt with fervent heat , 2 Pet. 3. 12. Look for him from the clouds ; expect him to come down in a cloud of darkness into your spirits : for he will break thorow your darkness , and turn it into light . Wait : who knows but that he may come down in a cloud of darkness into your hrarts ? If it be so , Little children , abide in him , that when he shall appear , we may not be ashamed at his coming , 1 Joh. 2. 28. For as the days of Noe were , so shall also the coming of the Son of man be . For as in the days that were before the flood , they were eating and drinking , marrying and giving in marriage , until the day that Noe entered into the ark , and knew not until the flood came , and took them all away : so shall also the coming of the Son of man be , Matth. 24. 37 , 38 , 39. The very God of peace ( therefore ) sanctifie you wholly : and I pray God that your whole spirit , soul and body may be preserved blameless unto the coming of our Lord ▪ 1 Thes. 5. 23. If it be thus , Then Occupie till Christ come . God hath given every one of us a Talent ; let us improve our Talents ; and let us not say , when Christ comes ( as one of those Ten did ) Lord , here is thy Talent , which I have kept laid up in a napkin : for I feared thee , because thou art an austere man , that thou takest that up thou layest not down , and reapest that thou didst not sowe ; but let us give him his own , with overplus ; Luke 19. 20 , 21. Let us not be as one of those Husbandmen to whom God committed his Vineyard till he came ; that when God should send one of his servants , or his Heir , for the fruit of his Vineyard , that should beat or wound any of his servants that he sends , or kill the Heir , and cast him out of the Vineyard ; lest he come and destroy us , Luke 20. 9 , 10 , 11 , 12 , 13 , 14 , 15. And it shall come to pass in that day , that the light shall not be clear , nor dark . There are three things in these words , to be enquired into : First , What that day is . It is the day of God's coming , of his appearance ; as appears by vers . 5. Secondly ▪ What is meant by light here ▪ I may be taken either for a natural or spiritual light . Thirdly , What is meant by that expression , The light shall not be clear nor dark . The meaning is , It shall be a medium betwixt both : part clear , that is , precious ; and part dark , that is , darkness ; not altogether clear , nor yet altogether dark : we cannot say that it shall be clear , nor yet can we say it shall be dark ; but it shall be betwixt both . But it shall be one day : Or , The day shall be one ; that is to say , One perpetual day . The Prophet's meaning is , that there shall be continual light in the Church of Christ under the Messiah ; though sometimes more dim and dark then at other times , yet ways some light . Or , one perpetual day may be taken thus ; In which there shall be no darkness at all : Rev. 22. 5. And there shall be no night there ; and they need no candle , neither the light of the sun : for the Lord God gives them light . And they shall raign for ever and ever . Or , it may be taken for a singular day , to wit , of Christ's death , when the Sun was darkened at noon : Amos 8. 9. And it shall come to pass in that day , saith the Lord God , that I will cause the sun to go down at noon , and I will darken the earth in the clear day . Which thing God did ; and so remained three hours : see Matth. 27. 45. Now from the sixth hour there was darkness over all the land , until the ninth hour . Or it may be taken for the day of Christ's coming : and the reason of it , are the words following , Which shall be known to the Lord . Of that day and hour knows no man , no not the angels in heaven , but my Father , Mat. 24. 36. Not day nor night : It shall not be day , neither shall it be night . What then shall it be ? It shall be somewhat of either . But it shall come to pass , that at evening-time it shall be light . When we look for nothing but darkness to approach , when dark night draws on , then light shall break forth : when we look for darkness , then behold glorious light . See Isai. 60. 19 , 20. The sun shall be no more thy light by day , neither for brightness shall the moon give light unto thee ; but the Lord shall be unto thee an everlasting light , and thy God thy glory : the Lord himself shall be unto us an everlasting light : thy sun shall no more go down , neither shall thy moon withdraw it self : for the Lord shall be thine everlasting light , and the days of thy mourning shall be ended . See Revel. 21. 23. And the city had no need of the sun , neither of the moon , to shine in it : for the glory of God did lighten it , and the Lamb is the light thereof . In the evening-time , when we little expect light , this everlasting glorious light shall break forth . The Prophet further goes on , to discover what shall be in that day . And it shall be in that day , that living waters shall go out from Jerusalem . Jerusalem here , is to be taken for the City of God , his Saints . The living waters here , are waters that have life in them , which are the abundance of the Spirit : see Joh. 7. 38. He that believeth in me as the Scripture hath said , out of his belly shall flow rivers of living water . These shall flow out of the Saints : see Ezek. 47. from the first verse to the seventeenth . Afterward he brought me again unto the door of the house , and behold , waters issued out from under the threshold of the house eastward : for the forefront of the house stood towards the cast ; and the waters came down from under from the right side of the house , at the south side of the altar . Then brought he me out of the way of the gate northward , and led me about the way without unto the utter gate , by the way that looketh eastward , and behold , there ran out waters on the right side . And when the man that had the line in his hand went forth eastward , he measured a thousand cubits , and he brought me thorow the waters : the waters were to the ancles . Again he measured a thousand , and brought me thorow the waters : the waters were to the knees . Again he measured a thousand , and brought me thorow the waters : the waters were to the loins . Afterward he measured a thousand , and it was a river , that I could not pass over : for the waters were risen , waters to swim in . And he said anto me , Son of man , hast thou seen this ? Then he brought me , and caused me to return to the brink of the river . Now when I had returned , behold , at the brink of the river were very many trees , on the one side , and on the other . Then said he unto me , These waters issue out toward the east country , and go down into the desart , and go into the sea : which being brought forth into the sea , the waters shall be healed . And it shall come to pass , that every thing that moveth , that liveth , which moveth whithersoever the river shall come , shall live ; and there shall be a very great multitude of fish , because these waters shall come thither : for they shall be healed , and every thing shall live whither the river cometh . And it shall come to pass , that the fishers shall stand upon it , from Engedi even unto Eneglaim : they shall be a place to spread forth nets ; their fish shall be according to their kindes , as the fish of the great sea , exceeding many . But the miry places thereof , and the marishes thereof , shall not be healed ; they shall be given to salt . And by the river , upon the bank thereof , on this side , and on that side , shall grow all trees for meat , whose leaf shall not fade , neither shall the fruit thereof be consumed : it shall bring forth new fruit , according to his months , because their waters they issued out of the sanctuary ; and the fruit thereof shall be for meat , and the leaf thereof for medicine . So that you see what these waters are ; they are such as are not passable , healing waters , waters of life . See Joel 3. 18. And it shall come to pass in that day , that the mountains shall drop down new wine , and the hills shall flow with milk and all the rivers of Judah shall flow with waters ; and a fountain shall come forth of the house of the Lord , and shall water the valley of Shittim . The Mountains , here , are the Saints : for they are so called in Scripture . The New Wine which they shall drop down , is new discoveries of the Spirit . The Hills are the Saints likewise , caught up into high enjoyments of God . Their flowing with Milk , is nothing but the Spirit breaking forth in an abundant manner in them , in another consideration . The meaning of that saying , A fountain shall come forth of the house of the Lord , is this : There shall be such a fountain of living waters , that is , of the Spirit , flow forth from the Saints , as shall not be dry . See Revel. 22. 1. And he shewed me a pure river of water of life , clear as crystal , proceeding out of the throne of God , and the Lamb . Which speaks the same thing ; onely it holds forth the pureness of those waters . In the midst of the streets of it , and of either side of the river , was there the tree of life , which bare twelve manner of fruits , and yeelded her fruit every month ; and the leaves of the tree were for the healing of the nations . Half of these waters shall go towards the former or Eastern sea , and half of them toward the later sea , or hinder sea . The Eastern Sea , here in the letter , is the Lake of Sodom ; and the hinder Sea is the Mediterranean sea . But take it in the mystery , and the meaning is this : By the former Sea are meant those that are forwardest in the ways of Christ : by the hinder Sea , those that are hindermost in the ways of Christ . Or , the former Sea , and hinder Sea , may be taken for the Gentiles : The abundance of the sea shall be converted to thee : See Isai. 60. 5. It speaks this clearly , A general and large pouring forth of the Spirit . In summer and in winter shall it be . When it is Summer , and when it is Wintet with a soul , these waters shall never be dried up ; no , not in the hottest time of Summer , as your natural Summer-streams are . And the LORD shall be King over all the earth . He shall alone be acknowledged and worshipped , he shall alone reign and rule ; none but the Lord . In that day shall there be one LORD , and his Name one . That day is to be understood of the day of God's coming , and of the appearance of Christ . There shall be one Lord . Now there are many Lords , but then shall there be onely the true God acknowledged . There shall be one Lord , or , The Lord shall be one . Now he is twain ; then he shall be one . And his Name shall be one . Now Twain , then One . O what a glorious state will that be , when there shall be but One Lord and One Name worshipped ! Then shall be no other Name professed , but onely the Name of the Lord . Though all people now profess another God , and walk in the name of his God ( Micah 4. 5. ) yet they shall then walk in the Name of the true God alone . Question . What is it to walk in the Name of the Lord ? Answer . It is to walk in the power , majesty , wisdom , knowledge , light , and life of God . If it be thus , that the light shall not be clear nor dark , neither day nor night , in the day and coming of Christ ; Then think it not strange , if it fall out so , as surely it will . But in the evening it will be light . When the night begins to approach , and gross darkness to follow , then light will break forth , even the everlasting light of God himself . A strange thing is , Friends , when a man is in spiritual blindness , betwixt darkness and light : sometimes he thinks he sees , and sometimes he thinks he sees not ; he cannot tell . In the evening it shall be light ; when a soul least looks for it . Who would look for light to break forth in the evening ! But it is true that it shall ; therefore , wait for it . If it be so , that living waters shall flow forth from Jerusalem , half of them toward the former sea , and half of them toward the hinder sea ; Then this may serve to discover the abundance of the Spirit that shall be poured forth in the later days ; A fountain of living waters shall flow forth from Jerusalem , to water the world with ; The mountains shall drop down new wine , and the hills shall flow with milk , and all the rivers of Judah shall flow with waters . The Church of Christ shall be so filled with the Spirit , as it shall be in them as a Fountain ; and it shall come flowing sorth from them , towards the former sea , and later sea . This shall be in Summer and in Winter ; it shall be always , it shall constantly flow forth from them towards the world . If it be so , You that want the Spirit , wait for it : if you believe , out of your belly shall flow rivers of waters ; a fountain of living waters shall flow forth from you , to water the dry and parched ground . If it be thus , This may soon discover who shall reign in that day , The Lord alone shall reign ; he shall be King then over all the earth ; then our Lord will be exalted . Now men reign , and are exalted ; but he will throw them down , and exalt himself . And his Name shall be one . His Name is not one now ; there are other names besides his , worshipped : but God will throw them down , and His alone shall be lifted up . The POSTSCRIPT . THere are three things which moved me to write this Postscript : The first was , To declare and make known , that that which I have written against the Priests , was intended onely against those that are base and vile , and such as take Tythes , and are proud , ignorant , idle , blinde Priests , such as are for Gain ; that feed Themselves , and not the Flock ; that Go , before they are Sent ; that teach for hire , and the like . The second thing was , To take off those things that have been laid to my charge by Some , concerning my first Book ; which are these : First , They affirm that I say in my Book , that I take heaven to be the light and glory of God ; which is true : and that Satan in heaven , is Satan in the very light and glory of God ; which I deny : For it is an impossible thing , and cannot be . Though this I cannot but subscribe to , that is to say , That he will administer to souls in that state , and teach souls to make false applications and misapprehensions of things . And besides , if they would look diligently into my Book , and search narrowly how things are spoken there , they would finde that I speak a quite contrary thing : for I say , that Satan in heaven , is Satan in glory ; and Satan in glory , is Satan in an angel of light . As in these words , And there appeared another wonder in heaven ; the meaning is not , that there appeared really a great Red Dragon in the light and glory of God ; but the meaning is , John being taken up by the Spirit into heaven , that is , into the light and glory of God , he saw the appearance of the great Red Dragon there ; but not really the Dragon , in the very light and glory of God . The second thing that they lay to my charge , is , the Title of my last Book , which is , A WONDER , AND NO WONDER : They admire how I can make that which Is a Wonder , to be No Wonder . This is a poor thing to give an Answer to : But I will satissie them so far , as to tell them , I make A Wonder , No Wonder , thus : It is a Wonder to those that are not acquainted with what Satan in heaven is ; for they stand and admire at the thing : But it is not a Wonder to those that know what Satan in heaven is ; they do not admire , neither do they at all wonder at it , because they know it , and are well acquainted with it . And the reason wherefore John called it A Wonder , was , Because he knew not what Satan in heaven was , he was not acquainted with Satan in an angel of light . Consider that place in 2 Cor. 11. 14 ▪ And no marvel : for Satan himself is changed into an angel of light . The rest of the things they lay to my charge , are words in my Book which are falsly printed ; for which the Printer indeed is to be blamed , not I. The third thing that moved me to write this Postscript , was , To answer a poor weak saying of one whom I forbear to name , which was this : There are many that take upon them to write now a days , but I know no warrant for any of them to write , seeing there are so many learned , able , and godly men , that do write ; unless they could write some New Truth , that was never heard of before . To the first , I ask you this : Is all Truth in learned godly men ? Have none but they a warrant to write ? May not a childe of God , that hath no Learning at all , be endued with the Spirit , and power from on high , and so be made as fit as they to preach and write ? Is not the same Spirit in one , as in the other ? Certainly you have lost your Senses ; you seem to hold that which many ignorant Priests do ; that is to say , That none are so able to deliver and write Truth , as themselves are . I am sure that godly learned men will not assume this to themselves , but will esteem others above themselves . There is that revealed , many times , to a poor , ignorant , weak Christian , that learned Christians are ignorant of : and I have seen that written by a Babe , the like whereof I never saw come from learned Professors , though they were godly . I speak not this to discourage them , or to set light by them ; but to take off partiality : and my end in answering the foresaid saying , was ( God knows ) That those that heard it , might not be led aside by it , but that they might see the vanity of it , and that it proceeded either from Ignorance or Envie To the second , I say , There is no Truth new , that is to be written ; but that which is written , and shall be written , is the old Truth . It is true , in one sence , old Truth may be new ; as in that sence , I write to you a new Commandment : it was new to them , because they had not practised it before ; but yet it was the old Commandment , which was , That they should love one another . Now he that writes , must write old Truth , that was heretofore , or else he must write a Lye : There is nothing new under the sun . There are many hidden old Truths which you and others know not , though ye and others think ye know them ; and therefore they may write them , and declare them , if they be called to it of God . And those that think themselves to know most , know least , yea , are very fools : nay , a man may write those things that you and others haply know to be Truth : for though you and others know them to be Truth , yet haply others do not ; so that he writes the things he hath seen , felt , and handled : but for any to write the things of another ( as he may ) which he hath not seen nor felt , this is not lawful . FINIS . 
A86120	----	Christs kingdome on earth, opened according to the scriptures. Herein is examined, what Mr. Th. Brightman, D. J. Alstede, Mr. I. Mede, Mr. H. Archer, The glympse of Sions glory, and such as concurre in opinion with them, hold concerning the thousand years of the saints reign with Christ, and of Satans binding: herein also their arguments are answered. Imprimatur; Ia. Cranford. Feb. 12. 1644. Hayne, Thomas, 1582-1645. This text is an enriched version of the TCP digital transcription A86120 of text R200009 in the English Short Title Catalog (Thomason E278_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 253 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86120 Wing H1217 Thomason E278_1 ESTC R200009 99860811 99860811 112936 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86120) Transcribed from: (Early English Books Online ; image set 112936) Images scanned from microfilm: (Thomason Tracts ; 46:E278[1]) Christs kingdome on earth, opened according to the scriptures. Herein is examined, what Mr. Th. Brightman, D. J. Alstede, Mr. I. Mede, Mr. H. Archer, The glympse of Sions glory, and such as concurre in opinion with them, hold concerning the thousand years of the saints reign with Christ, and of Satans binding: herein also their arguments are answered. Imprimatur; Ia. Cranford. Feb. 12. 1644. Hayne, Thomas, 1582-1645. [6], 90 p. Printed by Ric. Cotes for Stephen Bowtell, and are to bee sold at his shop at the signe of the Bible in Popes-head Alley., London, : 1645. "Christian reader" signed: T. Hayne. Annotation on Thomason copy: "Aprill 10th.". Reproduction of the original in the British Library. eng Jesus Christ -- Kingdom -- Early works to 1800. A86120 R200009 (Thomason E278_1). civilwar no Christs kingdome on earth, opened according to the scriptures.: Herein is examined, what Mr. Th. Brightman, D. J. Alstede, Mr. I. Mede, Mr. Hayne, Thomas 1645 45978 157 260 0 0 0 0 91 D The rate of 91 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-08 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-10 John Pas Sampled and proofread 2008-10 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion CHRISTS KINGDOME ON EARTH , Opened according to the Scriptures . Herein is examined , What Mr. Th. Brightman , Dr. J. Alstede , Mr. I. Mede , Mr. H. Archer , The Glympse of Sions Glory , and such as concurre in opinion with them , hold concerning the thousand years of the Saints Reign with Christ , And of Satans binding : Herein also their Arguments are answered . Imprimatur ; Ia. Cranford . Feb. 12. 1644. LONDON , Printed by Ric. Cotes for Stephen Bowtell , and are to bee sold at his shop at the signe of the Bible in Popes-head Alley . 1645. Christian Reader , DIvers are the Causes of Error in Religion . Many there are who will not rest content with necessary and saving truths others are misled by Enthy siasms and their own private spirit : some erre by reason of the weaknesse of their judgments , and not attending to them that can better informe them : but above all , what Christ said to the Jews was and ever will bee true , men erre not knowing the Scriptures . Admit , will some say , what you affirme to bee most true in the generall temper of the now d sordered world , you may not lay these imputations on such whom you undertake to answer ; they were men learned , moderate , cautelous , well-studied in Scriptures . It is granted : but the best may erre , and therefore let us search the Scriptures , as did the Bereans , and try whether side in these points maintain the truth . Dr. Alstede was a man of vast comprehension , but had many Irons in the fire ; Mr. Brightman I leave to Dr. Coopers judgement , who sayes that pretending to give us a Revelation of the Revelation hee hath set forth an Obscuration thereof . Mr. Mede was my worthy and learned friend , but not to bee preferred before truth . Mr. Archer was held to bee a pious and good Christian : if hee bee not the Author of the Book in his name , let him beare the blame that fathered it upon him . who should bee the penman of the Glympse I know not . With none of these deale I farther then they are ingaged in this dispute . What I cite out of Dr. Alstede is from the English Edition , more parable now then the Latin . What I crave of you good Reader is this ; that you would read without prejudice , examine each matter throughly , and judge impartially . Yours in all Christian Offices of love to be commanded , T. HAYNE . The Contents of this Treatise . Chap. I. WHether Christs Kingdom on Earth bee yet begun or not ? The Question sttated . The Affirmative proved . Page 1. Chap. II. The chiefe and common Argument produced against my Tenent answered and confuted . p. 4. Chap. III. The answer to many Objections of the Divines , who endeavour to prove , that Christs famous Kingdom is not yet begun . p. 9. Chap. IV. Mr. Th. Brightmans judgment of the Times in Daniel and the Apocalyps particularly examined and refuted . p 34. Chap. V. Dr. J. Alsteds and Mr. H. Archers and others account , and Arguments about the same Times propounded and refuted . p. 38. Chap. VI . The Arguments and authorities from the Rabbins urged by Mr. Mede on Rev. 20. answered . p. 54. Chap. VII . Objections out of Rev. 21. and 22. cleared by other Scriptures and answered . p. 66. Chap. VIII . Whether the binding of Satan for a thousand years Rev. 20. be already past . The question stated . p. 71. Chap. IX . The famous and notable binding of Satan , Rev. 20. is already past . p. 72. Chap. X. Objections answered , whereby it will further appear , that the eminent binding of Satan is already past . p. 74. Some faults escaped are thus to be amended . PAge 9. Line 10. read as is , p. 121. 16. r. of Gods . p. 15 1. 13. r. crucif●e him . p. 16. 〈◊〉 thousand years , p. 23. 1. 5. r. any whosoever , p. 25. 1. 15. r. a peace which , p. 31. 〈◊〉 ass●ctions , p. 43. 1. 29. r. a time . p. 44. 1. 25. r. ●xtie dayes . p. 47. 1. 1. r. Dan. 7.8 . is not Antichrist . p. 48. 1. 29. r. dayes and nine●e . p. 49. 1. 36. that is , uphold . p. 54. 〈…〉 p. 55. 1. 28. r. ●ude 14. p. 53.1.12 r. did and will . p. 64. 1. last r. Coch notes on p. 66 . 1.● r. is 〈◊〉 p. 70. 1. 27. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 75 ● . ● . r. up in the p. 77. 1. 16. r. twe●ft-twentieth , and 1. 28. r. hst , p. 85.1.3 . blot out so . CHRISTS KINGDOME on Earth , opened according to the SCRIPTURES . Chap. I. Whether Christs Kingdome be yet begunne or not ? The Question stated . The affirmative proved . THat we may rightly set downe the state of the Question , and cleerely deliver the truth concerning Christs Kingdome , frequently mentioned in Scripture , wee must know , That God is omnipotent , the fountaine and originall of all power and dominion : That his kingdome is ever lasting and throughout all ages . Psal. 145.13 . That his Throne is in heaven . Psal. 105.19 . And that he rules not in Jacob onely , but even to the ends of the world : Selab . Psal. 59.13 . We must also observe concerning Jesus Christ , That by him the world was made . Joh. 1.3 . That whatsoever the Father doth , the same doth the Sonne also . Joh. 5.19 . And that the Throne of the Son of God , our Saviour , is for ever and ever . Heb. 1.8 . So that in regard of the Soveraigne power and dominion of Christ , it is undoubtedly true ; that at all times hee rules , hath an absolute Kingdome in the World , and doth whatsoever pleaseth him , Psal. 135.6 . The rules and Laws of this Kingdome are delivered to Gods people in the Scripture : and Christ according thereunto continues the administration thereof on Earth , untill at the end of the World hee comes againe to the last judgement : and then hee delivers up this his Kingdome ( as a faithfull Governour of the same ) to his Father , 1 Cor. 15.24 . And ever afterward sits in the Throne of his Father , Rev. 3.21 . that is , in Heaven , which is Gods Throne , Mat. 5.34 . Acts 7.49 . Of this extent is Christs Kingdome ; yet in regard that God hath sometimes permitted Satan , and wicked men in extraordinary manner to domineere and exercise their worldly and ungodly power : And that at other times hee hath made his owne Soveraignty by remarkable mercies and judgments , in more especiall manner to appeare , God and Christ , upon this more glorious expression of their over-ruling might , are then especially said to have a Kingdome , and to Reigne ; because in such times their glory and Majesty doth more manifestly shew it self , Exod. 15.18.1 Sam. 12.12 . Obad. 21. Apoc. 12.10 . and elswhere . Indeed the World , were its eye-sight cleare , might well discern Gods power to bee above all in many lesse matters ; but especially , When hee removes some Kings , and sets up others , Dan. 2.21 . & 4.14 . VVhen Babels eminent Monarchy was pull'd down by the Medes and Persians , Esa. 13.17 . The Medes and Persians Might queld by the Grecians , Dan. 7.7 . & 21. The Grecian Domi●ion broken and divided between the foure chiefe Captaines of Alexander , Dan. 11.4 . And then againe subdivided by two of Alexanders Captaines , the one in the South , the other in the North of Judea , Dan. 11. Who battered one another , untill they bad no more strength , then the two lea● of the image , part of iron , part of clay , Dan. 2.41 , 42. But so dull is man of understanding , that in these Kingdomes earthly sple●dor and glory obvious to the eye is admired , and Cyrus and Alexanders great prowesse highly extold ; but Gods indulging and advancing their Empires , though very discernible by an attentive and heedfull minde , is passed over and unregarded . But in this very case God hath not left himself without witnesse , but tels us , both how Josuab was famous through the World , for his victories , Josh. 6.27 . The Heathen people could mark that . And tels how also it was God , who sought for Israel , Iosh. 10.42 . This many could not so well observe . Scripture also declares , how Babel the glory of Kingdomes doth fall by the Medes , Es. 13 , 17. and how also it was the hand of God , that overthrew the might of that Kingdome , Esa. 14.22 . Suppose the world negligent to observe Gods power and goodnesse in these and the like passages : can it possibly be so blind , so regardlesse , when the Sonne of God was incarnate , come to undoe the works of the Devill , shewed his power by many miracles , and wrought mans salvation , and divulged the same to all people ? VVee must needs see ( what is so often iterated ) that then the Kingdome of God was at band , yea , was come to the people then living , and that whosoever submitted thereunto , was a subject of that Kingdome . 'T is true that Satan in those times brag'd , that all the Kingdomer in the World were his owne ; and it is evident , that hee had long domineered among the Heathen , and usurped power over the Jews , and vassalled them in great part to his pleasure . Yet by Christs casting out Devils out of many persons possessed , by his conquest over Satan at his death , by his giving his Disciples power to tread on Serpents and Scorpions and power over the enemy , it clearely appeares , that the kingdome , power and glory ( as the Church confesses , Rev. 4. & 5. ) is truly his : and that hee is King of Kings and Lord of Lords , Rev : 19.16 . The wise men were by God directed to esteem Christ a King , though found in a manger . Pilate adjudging to death the Lord of life , yet resolutely gave him his due stile : and Christ himselfe denyed not , but witnessed the truth ; that hee was a King , and born so to be , Iob. 18.37 . This Kingdome Christ began to expresse and make known , while hee lived here on earth . VVe can not but confesse it , when wee consider , that hee commanded windes , waves , diseases , devils ; that hee conquered death , and aseended to his Throne in heaven : and yet hath his Throne of power in his Church , Apoc. 5.6 . and hath been , is , and will bee , with the Apostles , and their Successors alwayes , even to the end of the world , Mat. 28.20 . Hee is said , Apoc. 6. To bee crowned as a King , and on a white horse to ride forth conquering , and to conquer : And therefore the great and famous Kingdome of Christ , that mentioned in Dan. 2.44 . & Dan. 7.13 . & Psal. 2. hath already long since begun , now is , and ever will continue , and is not ( as most Jews , and some Christians too sarre herein consenting to that deceived Nation , affirm ) hereafter to take its beginning : much lesse is it to bee a Kingdome of a thousand years continuance , and no more . That Christs Kingdom is long since begun , thus I punctually prove by these Arguments . Argument 1. The destruction of Jerusalem and its Sanctuary was acted a thousand and some hundred yeares agon , about the yeare of Christ 73. But Jesus Christ was to bee the Messias or annointed Prince before the desir●ction of Jerusalem and its Sanctuary , Dan. 9.25 , 26. Therefore Jesus Christ was the Messias , or annointed Prince a thousand and some hundreth yeares agon . And is not now to begin that Kingdome . Argum. 2. Princes upon , or presently after their being declared to be annointed Princes begin their Kingdome . Scripture and common experience confirm this . But it was declared , that Jesus Christ was the Messias , the annointed Prince , before the end of the seventy weeks , Dan. 9.24 , 25 , 26. which no Expositor extends further then the destruction of Jerusalem , and that was one thousand five hundred yeares agon . Therefore Jesus Christ began his Kingdome before the end of the seventy weeks , one thousand five hundred yeares agon : and is not now to begin it . Argum. 3. No good and lawfull King sends out his commands , and requires them to bee obeyed , before hee hath begun his Kingdome . But Christ sent out his commands , and required obedience to them at his being here upon Earth , one thousand five hundred yeares agon , Mat. 28.20 . Therefore his Kingdome then began , and is not hereafter to begin . Chap. II. The chiefe and common Argument produced against my Tenent , answered and confuted . AGainst the Tenent above confirmed , this Objection is commonly made ; Christ comes not to that his Kingdome in Daniel , untill the fourth Kingdome in that propbesie bee destroyed , Dan. 7.11 , 13.14 , 27. But the fourth Kingdome in Daniel , is that of the Romans , which is yet in being . Therefore that Kingdome of Christ is not yet begun . Answ. In speech of foure great Kingdomes , without reference to Daniels prophe●ie ; the Babylonian Kingdome is the first , the Medes and Persians make the second , the Grecians is the third , and the Romans is rightly counted the fourth . But if question bee about the foure great Kingdomes in Daniel , Alexander the Great , and his foure chiefe Captaines , who after his death were made Kings of severall Nations , and were more famous then the rest , are the third Kingdome in Daniel . Afterward , Sele●cus Nicator King of Syri● , and Ptolomie Lagides King of Egypt , and their posterity became potent for a long time above all other Kings . They being two , and endeavouring by marriage to agree in one , and by their frequent dissentions much molesting the Jews , whose Country did lie between Syria and Egypt , make the fourth Kingdome in Daniel , expressed by the two legs of iron , with feet , part of iron , part of clay , and by the fourth beast , Dan. 7. which was more savage and cruell to the Jews , then the three former Kingdomes . That the Kings of Syria and Egypt are the fourth Kingdome in Daniel , is averred and su●hciently proved by these learned , skilfull , and most diligent searchers into the sacred Text : Namely , Fr. Junius , Im. Tremelius , H. Broughton , Robert Rollocke , Am. Polanus , And. Willet , Is . Genius , Joh. Borelius , Joh. Scharpius , Joh. Woolebius , Mr. Diodate and some others . That their judgement is sound and good , and that the Romans bee not the fourth Kingdome in Daniel , I thus prove : Argument 1. The fourth Kingdome in Daniel was to be destroyed before God gave Christ the great and most eminent , and everlasting Kingdome and Dominion , Dan. 7.11 , 13 , 14 , & 27. But the Romane Kingdome was not destroyed before God gave Christ the great , most eminent and everlasting Kingdome and Dominion , mentioned , Dan. 7. For Christ had all power in Heaven and Earth given him , Mat. ●8 . 18 . A Kingdome which lasteth for ever , Luke 1.33 . And this Kingdome he had at , or neare his ascension , at which time , and a thousand , and some hundreth yeares after the Roman Kingdome stood , and ( as some affirme ) yet stands . Therefore the Roman Kingdome is not the fourth Kingdom in Daniel . Argum. 2. The fourth Kingdome in Daniel is to bee destroyed before Christs Kingdome , to which all Nations , ( and not the Jews onely ) are to submit , Dan. 7.14 . not before a Kingdome of a thousand yeares ( as some conceit yet to come ) begins . But the Roman Kingdome was not destroyed before Christs Kingdom began , to which all Nations were to submit ; for it began about the time when Christ sent to all Nations to obey what hee commanded , Ma● . 28.20 . At which time , and thence to this present the Roman Kingdome continues . Therefore the Roman Kingdome is not Daniels fourth Kingdome . Argum. 3. If the fourth Beast , Dan. 7. expresses the Roman Kingdom , then the Beast , Rev. 13.1 . to the 11. sets forth the very same Kingdome , and not one like thereunto . For most Exposisitors hold ( and that aright ) that that Beast , Rev. 13.1 . sets forth the Roman Kingdom . But the Beast , Rev. 13.8 . to the 11 verse , expresses not the very same , bnt a like Kingdome to the foure Kingdomes , Dan. 7. Therefore the fourth Beast , Dan. 7. expresses not the Roman Kingdom . That the Beast , Rev. 13.1 . to 11. expresses not the very same , but a like Kingdome to the foure Kingdomes , Dan. 7. I thus prove . The chiefe mysticall and figurative termes in the Revelation , having reference to something in the Old Testament , expresso some new matter like the Old , and not the same with the Old. But the Beast , Rev. 13.1 . hath in the figurative and mysticall termes thereof reference to the Old Testament ; namely , to the foure Beasts , Dan. 7. Therefore that Beast , Rev. 13.1 . expresses not the very same , but a like Kingdome to those foure in Dan. 7. What ●asfirmed of the chiefe mysticall and figurative termes in the Revelation , is evident : For Egypt , Babylon , the New Jerusalem , the Wildernesse , Paradise , Manna , and other the like termes expresse new matters like the old , and not the same . And that there is a manifest reference of that Beast , Rev. 13.1 . to the foure beasts , Dan. 7. is most manifest . For In Dan. 7. The 1. Beast is a Lion . 2. A Beare . 3. A Leopard . 4. A Beast with ten horns . The Beast , Rev. 13.1 . Hath 1. A mouth like a Lion . 2. Feet like a Beare . 3. A body like a Leopard . 4. It hath ten hornes . And as the foure Beasts , Dan. 7. have seven Heads : The Lion one , the Bear one , the Leopard foure , and the fourth Beast one . So the Beast , Rev. 13.1 . Hath seven Heads . Thus the reference is most evident . Answ. To this Argument is answered . Bee it granted that Christs providentiall Kingdome over all things , and his spirituall Kingdome over his Church were administred by him , when hee lived upon earth , yea , even from the beginning of the world , and shall continue unto the worlds end . Yet his Monarchicall Kingdome , in which hee shall govern and raigne , as earthly Monarchs have done , universally over the world is not yet begun . Mr. Archer . Replicat . Christ in his Kingdome above mentioned , is the most absolute King and Monarch that ever was , is , or shall bee : and you much debase and vilify him and his Kingdome in comparing it , and counting it inferiour to earthly Monarchies and Kingdoms . For they rose out of the Sea or Earth , Dan. 7.3 , & 17. Rev. 13.1 . & 11. But Christs Kingdome is set up by the God of Heaven , and is often called the Kingdome of Heaven in the Gospel . Christ is the Lord from Heaven , 1 Cor. 15.43 . and therefore is above all , Joh. 3.31 . The kingdoms of other States were destroyed . Dan. 2.44 . But Christs kingdome is everlasting , and can never bee destroyed , Dan. 7.27 . Other great kingdomes of the world ruled over one hundred twenty seven Provinces , or the like . But Christ is to have all Nations to serve him , Psal. 72.11 . Even the uttermost parts of the Earth for his possession , Psalme 2.8 . In all things Christ hath the preheminence : And therefore Christ at the time mentioned was a more absolute Monarch , then any King ever was , is , or shall bee ; and had a lawfull authority to give out his commission for all Nations to be taught to observe his commands , Mat. 28.20 . But to come close up to the Point , Thus I argue . Argum. 1. When Herod , Pila●e , and the Jewish Rulers rose up against Jesus Christ , God set him up to bee his King on Mount Sion his holy Mountaine , and gave him so eminent a Kingdome , that to it , all Kings , Judges , and people must submit , or else bee crusht with an iron Scepter , Psal. 2. Act. 4.26 , 27. Pnt Herod , Pilate , and the Jews rulers rose up against Jesus Christ one thousand five hundred and moe yeares agon . This is undeniable . Therefore God set up Christ his King on Sion his holy mountaine , and gave him a Knigdome so eminent , as above , one thousand five hundred and moe yeares agon . What ever men conceive , W●e must to the Law and testimony , to the sacred authority of Scripture : and seeing wee have good ground thence , so to doe , wee may and doe averre , that ( notwithstanding worldly potentates not subtle reasonings onely , but mighty oppositions also aganst Christ ) God set him up King on mount Sion , and laughed to scorn the vain and frustrate designes of his Adversaries , agents for , and friends of Rome , the then most potent Kingdome on Earth . So that it must bee granted , that Christs Kingdom then set up , was more powerfull then Romes : which to this very day never could ( though assisted by the Gates of Hell ) either by might or policy prevaile against Christs Kingdome . Argum. 2. Christ in St. Johns time , was the Prince of the Kings of the Earth , Rev. 1.5 . had all things given him by his Father , Luke 10.22 . All power in Heaven and Earth , Mat. 28.18 . before his ascension : so that hee was the head of the Church his body ; and in place farre above all principality , power , and Domination , and every title and name , that is named , not in this world onely , but in the world to come , Ephes. 1.21 , 22. Therefore at Christs being here on earth , or neere unto that time , he had an absolute and boundlesse Soveraignty farre above all Monarchs and Kings that heretofore lived , or ever shall hereafter . For though many of them had very large Dominions , and great prosperity both in Peace and Warre , and subdued and vassalled many other Kings to their Scepters : yet none of them had all power in heaven and earth committed into their hands by God . They were not capable of such honour , nor fit to be intrusted with so great a charge . Chap. III. The Answer to many Objections of sever all Divines who would provetha Christs famous Kingdome is not yet begun . T Is sufficiently above proved , that Christs emin●nt Kingdome was long since begun : yet against this truth ( as against diver● others ) are many things objected . But the Sun retaines its light , how many clouds soever bee interposed . Wee will punctually examine any thing that is worthy of Answen . Object . If Christ had about the time of his Ascension● so absolute a Soveraignty , at is affirmed , how is it , ●that many Nations in those times , many afterwards , many at this very day have not , or doe not yet yeeld obedience to him ? Many Tyrans , many Hereticks have risen up against his Dominion and Laws . Answ. Those were no impeachment to Christs absolute Soverdig●ty . The wickednesse of Sons takes not away the fatherhood and authority of Parents that is over them : nor doth a debauched Servants ill carriage , argue his exemption from the Mastership he is subject unto . David was , and continued King , though . 〈…〉 and Sauls house , though Absalon his own Son●e , though Shebah a Benjamite , and many of Israel rose up against , and submi●ted 〈…〉 his Scepter . So Christ sits an absolute King on his Throne , bee the people of the world never so unquiet , erroneous , rebellious . Hee rides on a crowned King conquering his enemies ( more then ever David did ) and still to conquer . Rev. 6.2 . And If any escape their due deserved punishment in this life , they must appeare at the great day of accounts hereafter , and shall then smart for all their miscarriages . Object . Judge wee of Christs Kingdome by what wee finde in sacred writ , and otherwise concerning him . When he●came into the world , Hee was a man of sorrow , hee was in the forme of a Servant , rather a worm then a man , had no beauty in him that bee should bee desired . In all this what Royalty ? What sign of Majesty ? Glimps . 11. Answ. VVee are not to judge of matters according to their outward appearance , or mens est●em , but according to their true worth and excellency . Christ it his incarnation humility , but whatsoever hee then appeared , hee was indeed the fairest of ten thousand , Cant. 5.10 . Fairer then the Children of men , Psal. 45.2 . and was God and man : and exalted by his Father above every name that is named . Object . Hee had a Reed put into his hand , in stead of a Scepter , was bowed to in scorue : his Lordship and Dominion was much darkned , and appeared not to the world : his Crown and dignity were hid in a monnet : b●e was little knowne by the Name of God Omnipotent , ●or shewed himself● to bee Lord of Lords , and King of Kings , Glimps . p. 9. Answ. 1. If Christ was abused and scorned , the greater was the peoples sinne , and his patience the more eminent . The more indignity hee su●ed , the greater did his love appeare to wards us , and his merit more prevaile for us . Such an Objection as this , might of old have been expected out of the mouth of a Pharisee , or now from an unhappy Son of the Sy●agogue ? A child of wisdome cannot but know , that Christ by his by his 〈◊〉 , curing ●ll disedses ; by bpening the eyes of the blind , so born ; by giving hearing to the deas ; by raising the dead , by rising himself from death , notwithstanding Satans and wicked wretches malice against him , shewed himselfe to bee the Sonne of God , to bee God equil● and one with the Father : and to have a power above all ●ings and Potentates that ever ruled . My works , saith he , testif●e of mea . Object . No● onely himselfe , but his Disciples and Followers also were injured and mu●thered by the bloody minded Jewish Rulers , and Rem●n Dop●ties ; yea● his Subjects were but a company of poore distressed forlorne people , wandring up and down , destitute of all comforts . Glimps . p. 9. Answ. If Christ himself suffered a shamefull death , surely hee had done all things well , and deserved it not : but hee came into the world to die for us , and for our redemption hee died , and overcame death and all adverse power . If his Apostler , their successours , and mu●titudes of Christians were injured and persecuted by the authority of Heathen Emperours , and many of them put to death , and savagely butchered : yet dying for , and in the Lord , and in a good cause , they were so sary● from being for●orne or miserable , that they are pro●onced blessed and happy , Mat. 5. Rev. 14. Christ by dying for them , 〈…〉 of death : So that their deaths were comfortable to themselves , and advantageous to the Gospel , and Christs Kingdome thereby was more and more propagated . They were of that number which overcame the Devill and his instruments by the bloud of the Lamb , and by the word of their testimony , and that loved 〈◊〉 their lives unto the death , Rev. 12.11 . Object . Christ hath not yet ruled , as earthly Monarchs did , universally over the known and esteemed World : nor hath be had Soveraignty over all the Earth in a visible and worldly manner for splendor , riches , peace , &c. whatsoever is not sinfull . Hee hath not subdued all the neighbouring Nations , as David had done . The fa● on earth , Psal. 22.29 . that is , great men for outward estate bowed not unto him . Archer ( if the booke bee his ) p. 3.6 . Answ. If Christ did not rule , as the Earthly Monarchs for visible splendour , glory , &c. the reason is easily given : Solomon who excelled in abundance of all outward and royall accoutrements , found all to bee but vanity of vanity , and vexation of spirit . If the wise●t of all Kings esteemed them so upon his owne just triall and experience , much more did Christ know their worthlesnesse and emptinesse . His Kingdom served to furnish his Subjects with matters an hundred fold better in this life , and in the world to come with endlesse happinesse . VVhereas all that those earthly Monarchs possessed was but as the beauty of a lilly , which soon fades , and on the morrow is cast into the Oven . Nor did Christ intend to conquer the world by force of Armes , but in a more heavenly , peaceable , and glorious a manner . Hee ( as a Learned man well saith ) sent forth his Apostles , who though they were but a few mean men , yet were they more victorious , then the greatest Alexander , and potent Caesars ; and conquered by the word of their testimony many opposite Kingdomes ; subdued many thousand spirits and consciences , and that in a short time without shedding one drop of blood . Secondly , Though not many noble , rich , wise , yet some of al these sorts were converted in the Primitive times : as , namely , Joseph of Ar●mat●ea an honourable Counsellor ; some Saints in the tyrans Nero's house the Aethiopian Queens Chamberlaine , such as came out of all Nations at Penteoost , Acts 2. ( for mean men use not to be farre Travellers ) the generous Bereans : and seing these became followers of Christ , so doubtlesse did many others . For Isaiah speakes often of Kings , ( whose example draws a train of the best sort after them ) overcome by the brightnesse of the Gospel . Besides the fat on earth , men like the plants of God flourishing with the fatnesse of Gods grace , Psal. 92.14 . fed with the marrow and fatnesse of the Gospel , Esa. 25.6 . became members of Christs Kingdom . Object . At Christs possessing his Kingdome ( suppose it to bee about his Ascension ) hee did not bring under all the earth , and haughtinesse of people ; that is , Kingly power , that he alone might be exalted , Esa. 2.11 . & 17. Archer p. 22 , &c. Answ. Christ was the Stone , Dan. 2.25 . which did strike , break , and destroy the foure kingdomes there mentioned : and was avenged of them for their pride and Idolatry , which are the sinnes for which God threatens in Esay . As God in his due time punished those foure Kingdomes ; so when Romes sins were come to ripenesse , hee spared i● not . For hee tooke peace from the earth , and left the Roman forces to kill one another , Rev. 6.4 . And for being drunke with the blood of God people , when her sinnes come in remembrance before God , ( bee is fully to bee rewarded : and at length to bee left desolate , and burnt with fire , Rev. 17. & 18. How Christ at the comming to his Kingdome was and is exalted above all , I have formerly declared : how Christian Kings are his substitutes and nursing fathers of the Church : See Esa. 49.23 . & 60.3.11 , &c. Object . Antichrist hath set up himself as Lord and God , and prescribed Laws to the consciences of men : so that Christ hath been cast out of his Throne , and to this day hath raigned little outwardly . The Devill himself in regard of multiplicity of Subjects is a greater King then hee . For the greatest part of the world is beathen , Antichristian , or ●isked , Glimps . p. 9 , 10. Answ. Anitichrist hath indeed magnified himselfe , as much as possibly hee could , and attempted to throw Christ out of his Kingdome . But Christs Throne abides firm for ever and ever , Heb. 1.8 . Antichrists Babel fals , but of Christs Kingdome there shall bee no end , B●ke 1.33 . And though the Devill hath many moe Subjects then Christ , if you account the faithfull alone to bee Christs Subjects , and the rest the Devils ; yet if you judg aright , you shall finde that Christ hath moe subjects then the Devill , and that Christs power over all is greater then the Devils . For even the Devill himselfe , and all his Subjects , ( as you call them ) are at Christs command , and if they doe any good , 't is by their true ●orde exciting them ; and evill neither can they , nor the Devill their Lord by usurpation doe , except Christ permit them . Besides , every faithfull Servant of God , and subject of Christ is as deare to God , as the apple of his eye , is as David , Zach. 12.8 . worth tenthousand of the Devils Vassals . If the least in the kingdom of Heaven bee greater then John Baptist , how much more pretious to God is any true Christian then millions of Reprobates ? Object , Kings have their royall Thrones , their Palaces , their Attendants ; they appeare many wayes , both in these and other matters , what , and how great they are . Now , what I pray you , was there in Christ formerly answerable to the glory , power , and Majesty of some mean Kings in the world in these times ? Answ. If you will further urge to a comparison between Christ and Earthly Kings , I doubt not but that you will easily discern your misprision . For what Kings palace and Throne on Earth is comparable to Christs which is in Heaven ? 1 King. 9.27 . Psal. 11.40 . VVhat Kings Attendants and messengers like in fidelity , agility , strength and observance to the Spirits , holy Angels , who are at Christs command ? Kings have their potent and puissant Hosts ; but infinitely inferiour to Christs Hosts , that is , all Creatures in Heaven and Earth ; far unlike to the thousand thousands that minister unto Christ , and ten thousand thousands that stand before him , Dan. 7.10 . God gives to Kings great Majesty and glory , Dan. 5.18 . But Christs glory is above all Principalities and powers , and all names of created excellency : and into his hands God hath given all things , Ephes. 1.21 . Job . 13.3 . & 16.15 . Kings send their Edicts to the utmost parts of their Dominions : but Christ to all parts of Heaven and Earth . Kings command their Officers , and have them responsable for their services : but Kings themselves are Christs Vicegerents , and must bee countable to him for all . Christs laws are most heavenly , most perfect , far surpassing all humane inventions . The honours that any one receives from his King , are but mean and momentary in regard of the honours , which God ● gives . Kings can punish the bodies of their Subjects with prison and death ; but God can cast both their soules and bodies into the lake of fire and brimston . Kings stand in need , and make use of their Subjects help and advise : but Christ nor needs , nor will use his subjects counsel ; and will use , though hee needs not , their services . VVhat should I say more ? Christ in all things doth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not onely surpasse all that is in Kings , but even all that can be spoken , or conceived of them . So great then is the glory and Majesty of Christ , that the Moon may bee abashed , and the Sun ashamed ( take the speech literally , or else figuratively for Princes , and such as they lend their light unto ) when Christ raigns on mount Sion , and shews his power to bee above all created might whatsoever . The Sun never saw any King doe such wonderfull workes as Christ here on Earth did effect . If some subject bee ignorant of a Kings Majesty and eminency , it is because his meannesse hath not accesse to the Court , nor converse with such as can inform him : but a good christian cannot but know Christs kingly glory and highnesse . For though hee cannot approach that light and Majesty , in which Christ now is : yet may hee search the Scriptures , which in excellent manner discover the same , so far as it pleased the holy Spirit to describe them , or is needfull for us to know . Object . But Christ himself saith , My Kingdome is not of this World . Therefore there was some power and royalty , which was either denyed Christ , or which hee would not take upon him . Answ. A Kingdome may bee said to bee of this world in two respects : First , because the administration of it is by humane and worldly means , and tends to worldly ends ; as , namely , to get a large extent of wordly Dominion , a glorious name among men , abundance of earthly matters , and there is terminated . In this sense , not Christs , but Alexanders and the Caesars kingdoms were of this world . Secondly , because it is so administred , that Men conversing in this world may thereby take notice of Christ , use the things of this world in an heavenly manner , have on earth a conversation as it were in Heaven , each man in his severall calling and place of worldly employment serve God , and advance his kingdom of grace in this world , and so submit themselves to Christs government here , that they may bee heires of glory in a better world . Such a kingdom Christ both had , and hath , in , and over this world ; such a kingdom hee affirmed himself to bee born unto . And as Christ governs this world and all things therein in ordine ad c●lestia , with reference to the world to come : so Moses , who was in Gods place , and his Deputy , to direct Aaron and the Israelites ; and David , who was Gods shepheard to govern and feed the Jews , did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , perform the best service they could , for the bringing the people in those times of the world under them , to a more blessed estate in another world . Replicat . But when the people would have made Christ a King , hee did not assent thereunto , but went from among them , Joh. 9. Answ. The people there , out of a sudden apprehension of Christs power , who miraculously fed many thousands with five barly loaves and two fishes , were not fit instruments ; nor had a calling to fit them , for conferring on Christ so great a dignity . Scinditur incertum studia in contrariavulgus , is a true and cleare verdict upon them , as the schism , Joh. 10.19 . plainly shews ; they which to-day would make Christ a King , will to morrow depose him : if not they , some others in a like , but contrary heat , upon some sleight distaste will doe it . Their Hosanna one day , their Crucifige soon after shew the mutability of their fancy . Secondly , had Christ accepted of the kingdom at these few Jews instance , this might have been an occasion of a grievous combustion in that seditious and discontented people ; because the chief Rulers of the Jews consented not thereunto , and had much people blindly led by them . If the chiefe builders refused the head corner stone , and said , Wee will not have this man rule over us : and further conspired , saying , Come this is the heire , let us kill him : Christ , who well knew Gods law for the government of that people , would not bee made King , unlesse hee was orderly called thereunto by the chief Elders and Rulers of their Tribes . Thirdly , Christ did not deny , or publikely gainsay his being made a King , but perceiving their intention to take him , and make him a king , hee withdrew himself , and thereby both avoided civill dissention , to which that people were too too prone , and continued also his humble course of life , that as a Lamb hee might come to the slaughter and die for us . Hee well knew the time appointed for his humiliation ; and waited his Fathers good pleasure for his exaltation . Fourthly , when hee was set as a king upon the holy hill of Sion , his purpose was to propagate his kingdom by other courses , then suited with these peoples plots and devises : Their thoughts and wayes , were not Christs thoughts and wayes : For his mind was to demonstrate his glorious might and Sovereignty , and his Infinite and all-seeing wisdome by means in the worlds eye and humane esteem most unlikely . This in his good time he accordingly peformed . Object . The Saints are said , Apoc. 20 to raign with Christ a thouand yeeres ; this is not yet fulfilled . Therefore there shall be hereafter a thousand yeeres of Christs raign , in which the Saints shall raign with him on earth . For their raign with him in Heaven is everlasting . Answ. Obsrve well , that 't is no where said , that Christs raign on kingdom is of a thousand yeares continuance . His kingdom foretold , Dan. 7.14 . begun long since , and continues for ever : hee neyer reversed his command of teaching all Nations . Ever since that edict , people of all Nations and languages have been called to Christianity , shewed their faith by their practise , and sealed their Testimony ( such as have been called thereunto ) by their deaths . Secondly , for the space of a thousand years after Christs time , many were called in severall Nrtions , and in every part of that thousand yeeres , many lived and raigned with Christ , and the true doctrine of the Gospel was held in some good measure untill neare the end of the thousand yeeres : at which time there was a declining , Mr. Fox Mart. Pres. pag. 5. Then matters grew worse and worse , Fox . p. 215 , vol. 1. Sylvester a Sorcerer about that time held the Popes Chair . And Hildebrand soon after appeared to rule not by Gods , but by Satans spirit , Id. pag. 237. So that soon after these wicked beginnings , error and superstition spread very much in the Churches proceedings . Quest . When then did the thousand years of the Saints raigning with Christ end ? Tell us the time punctually . Answ. As wee cannot design the very year and day of the beginning of Christs famous kingdom , & Gods setting him up King upon the hill of Sion ( nor doe wee hold it necessary ) but onely in generall aver with Scripture that it was begun in Christs life time on Earth . So for the end of the thousand yeares of the Saints raigning with Christ , wee will not point out the very yeare and day ● but wee say that about a thousand yeers after Christs time , Satan being loosed , did with the full height of his malice infuse into the Pope and his instruments , Pride , error , and other impieties : insomuch that by the Popes power and craft conjoyned , the Nations in al the kingdoms of this western part of the world in great measure yeelded to the Popes supreme authority over all Kings , to his pretended infallible determinations , to many superstitious observances , and were led blind fold into a multitude of false and currunt doctrines . In this grand Apostasie , Christ had faith full servants who saw Romes declining from truth , and growth to an height of wickednesse . These as the rest of the Saints formerly continued to inhabit the holy City , the new Jerusalem , though they were assaulted with bloudy and most violent persecution , and were extremely oppressed and tyrannized over untill Luthers time . Object . The Saints are said to reign with Christ the thousand yeares , in which Satan is bound , Rev. 20. Their reigning with Christ imports more then when it is said , that Christ reigns in or with them . This their reigning with Christ hath never yet been performed . For Christ hath never yet visibly and personally come again to the Earth , that they might reign with him , as the words import . And therefore hereafter he must so come , and they reign with him . Archer . Answ. 1. There is nothing spoken , Apoc. 20. which may assure us , or indeed give us any the least warrant of Christs personall and visible comming again to reign here on earth . If such a matter had been , it might much better have been concluded from this : Lo , I am with you always to the worlds end , Mat●ult . Or from Christs walking amidst the golden Candlesticks , Rev. 1. that is , the Churches of God . That hee then did perform , and in the same manner ( which is there meant ) he will ever do it to the last day . These speeches and the like put together would soonerafford ( which indeed they do not ) a personall presence of Christ still on earth , then any speech , Apoc. 20. And , 2. where t is said , The Saints reign with Christ on earth , how can that be more emphaticall , and imply more then this , Wee shall suffer with Christ ? Rom 8.19 . No man ever hence inferred that Christ must again come down from Heaven , that wee may suffer with him . In both speeches of reigning with , and suffering with Christ , Christ is the chief , men are his members , and partake with him their head in both . Sometimes the frame of the like expressions is different . As thus , Cornelius beleeved with his whole house , Act. 10.2 . even here Cornelius is the chief ; so had hee been , had it been said , The whole houshold beleeved with him . And what can there bee more in this speech , Wee work together with Christ , 1 Cor. 3.4 . then in this , Christ works together with us ? Mar. 16.2 . Christ is the chief in both . Let us not gull our selves with niceties , and wrest that from Texts , which was never intended . Wee suffer , wee co-worke with Christ . and both these wee doe on earth : but may not hence conclude , that Christ comes down to us personally and visibly for that purpose So neither can wee conclude Christs visible and personall presense on earth , because it is said , that we on Earth shall reign with him . Dr. Alstede , who hath laboured most earnestly in his proofs about this point of the thousand years , never makes any conclusion for Christs visible and personall comming down again to earth . Hee was a better Logician then to conceit that such an inference could bee wrought from these words , Apoc. 20. The Glimps . is unresolved , pag. 13. Mr. Cotton denies it . p. 4. Mr. Mede most modestly and ingenuously ( as in his other writings , so in his Comment on the Apocalyps ) lashes not out so far : but keeps to generall termes . Onely Mr. Archer is bold , as to wrest some other Scriptures , so here : and to make Christ visibly come from , and return to Heaven according to his fancy , rather then any text well understood . Repl. Bee it so , that Dr. Alstede sayes not , that Christ shall visibly and personally reign on earth as Mr. Archer doth : yet bee asserts the resurrection of the Martyrs , who are to reign with Christ , to bee demonstrated {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as clear ( Apoc. 20.4 . ) as if our eyes saw it . p. 8. But the Martyrs are not yet risen from their graves : therefore the Saints and Christs eminent Kingdom is not yet past . The speech cannot bee of the Martyrs rising from sin , but from their graves . For 't is mentioned after speech of their beheading . Therefore it cannot be meant of a rising from sin in this life . Answ. 1. Let it bee observed , that the Thrones were set , Apoc. 20. and 1. That wee mostly agree in this , that the Apostles and other godly persons are those that sit on the Thrones . 2. It is also confessed , that these were beheaded , or otherwise killed for their testimony to the Gospel : both these were fulfilled in the Apostles , and other the Saints life time : So say I , was also their Judging the world by Gods word preached , as the word preached by Christ judged it , Joh : 12.28 . Moreover , secondly , it follows not , that because their deaths and martyrdoms were spoken of first , Rev. 20.4 . that the speech afterward of their rising again , must be meant of their rising from death and from the grave , and not from sin . For after speech of their martyrdom , it is said of them , that they worshipped not the Beast , nor his image , nor received his mark , as advancers of the Beasts kingdom with reference to their life time : but ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is here so to bee rendred ) lived and reigned with Christ , that is , as advancers of his kingdom , and partakers thereof , and that in their life times also . Mark the context well , and of this there will bee no doubt . Mr. Cotton ( pag. 20 l. pen . ) grants , that even now there is a resurrection of many pretious souls , and that they reign with Christ in their hearts and families , as much as in them lies . So the Apostles and all good Christians rose from the death of sin , as Christ from the grave , Col. 3.1 . and on earth sought things above and in Heaven , where Christ is : they lived with Christ , as Henoch walked with God , Gen. 5.22 . they reigned in this life through and with lesus Christ , from whom they received abundance of grace , Rom. 5.17 . And , thirdly , I answer , that this reigning with Christ is an expression like others denoting the excellent priviledges of Christians , and the great honours , which Christ confers on them . As namely , Christ treads Satan under his feet : true Christians also tread on him , Rom. 16.20 . Christ rules the Nations with a rod of iron , Christians also doe the same , Rev. 2.27 . Out of Christs mouth went at we edged sword , Rev. 1.16 . The word of God in the Ministers mouth is a two edged sword , Heb. 4.12 . Christ treads on the aspe , the lion , and dragon , Psal. 91.13 . Christs Apostles tread on serpents and scorpions , and nothing shall hurt them , Luke 10.14 . Christ inherits the earth , Psalm 2.8 . So doe good Christians , Mat. 5.5 . Psalm 37.9.11 . Esa. 60.21 . As Christ hath a kingdom here on earth , Psalm 2.6 . Rev : 19.16 . So the Saints are made Kings unto God , ( not Kings over men , as David ) and shall reign on the Earth , Rev. 5.10 . Thus as is the heavenly man , such are they that are heavenly , 1 Cor. 15.48 , 49. True Christians are the body of Christ , hee is their head , 1 Cor. 12.27 . Col : 1.18 : As they partake of sufferings like his : so they have their share of honours , which Christ enjoyes : of his fulnesse they receive in their measure , as by the particulars here mentioned , and some other the like doth clearly appear . The speech of reigning with Christ may not bee stretched further . Repl. Sitting on Thrones , and having judgment given to the Saints , imports a far other matter , then you conceive : Beleevers shall rule the world as Kings , and discipline mens soules as Priests . Christ will depute the Saints Governours upon Earth , Arch. p. 23. The wicked shall bee ruled with a rod of iron , and bee Tributaries to the Saints , as the Gibeonites to the Israelites , Arch : p : 22. The first part of Christs kingdom shall bee ruled by them . For they shall sit on Thrones , &c. Mat. 19.28 . At last Christ will bee visibly on the Throne , and constantly there sit and judg , Id. 23. p. Answ. Nothing here spoken doth prove the Saints to bee Kings in any other manner , then I have above declared . They who continued with Christ in his tentations , that is , were tryed by as●lictions as hee was : they that followed him in the regeneration , that is , rose from sin , as hee from death , sit upon twelve Thrones , and judg the twelve Tribes of Israel , as the Presbyters , Rev. 4.4 . sit upon Thrones , and preach the Gospel to the twelve Tribes , as Peter a Presbyter , 1 Pet. 5.1 . did . And to them Christ appoints a Kingdom , as his Father appointed to him : that as , they partake of the benefits of his kingdom : so doe all the Saints converted by their and their successors sermons , Mat. 19.28 . Luke 22.28 , 29. Rev. 5.9 , 10. And , secondly , concerning the Saints judging others , wee know that it belongs to the office of a judg to bind or to loose , to acquit or condemn : which power that the Apostles might exercise Christ gave them the keyes and authority thereby to bind or to loose , to acquit or condemn in his name , Mat. 16.19 . By this means they had a greater power then Earthly Judges , who passe judgment onely upon mens bodies , liberty and goods : But Christ gave the Apostles power to remit and retain sins , Joh. 20.23 . and tels them , that what they hind or loose on earth , is bound and loosed in Heaven , Mat. 18.18 . The Apostles and their successors were good and faithfull Judges , and indued with wisdom , directing them to kisse the Son , Psal. 2. and were not like Pilate and Herod and other Judges who opposed him . Thirdly , the Apostles ( for I will not deny them any their just titles ) were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rulers under Christ , Acts 15.22 . For Christ is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Ruler , Mat. 2.6 . and hath his rule and authority , as hee is the great Governour above all , feeding his people Israel , expressed by this title . Hence I suppose the Apostles to bee called Princes in all lands , or all the Earth , Psal. 45.16 . for Christ sent them to all Nations . They had their attendants , who ministred unto , and were directed by them . These seeing and imitating the courses taken by the : Apostles , 1 Cor. 4.17 . did work the work , of God as the Apostles had , done , 1 Cor. 16.10 . What is said of Paul and Barnabas , and others , Acts. 15.12 . was true also of Peter , James , Matthias , Silas , Apollos and the rest : they all had rule and authority given them by Christ , according to their places . And what authority Timothy and Titus had , wee read in the Epistles wri● unto them . The witnesses of Jesus Christ and of his Word , who did not worship the Beast , nor his image , neither took his mark in their foreheads , nor in their hands , they lived and reigned with Christ , and sat on the Thrones spoken of , Rev. 20.4 . and ordered matters in the Christian Church , acccording to the direction of Christ the great ruler of the Church . Object . Before the famous thousand years , and the great and terrible day of Christs conquering his enemies , and setting up his kingdom , Elias must come , Mal. 4.5 . and restore all things , Mat. 17.11 . Now Elias is not yet come ; nor are all things restored : nor could the time of Christs incarnation and preaching bee termed a terrible day ; for it was a most joyfull day , Alsted . 54. Therefore Christs kingdom is not yet begun . Answ. First , Christ , who had no guile found in his mouth , tels the Disciples plainly , That Elias was come before him , Mat. 17.12 . that is , John Baptist in the spirit of Elias . The Disciples conceived aright , that Christ affirmed the Baptist to bee Elias . Why then should any doubt of this truth ? Dr. Alsted might well have seen a figurative speech here , as elswhere hee doth : when a new State of the old Babels and Edoms spirit , is termed Babel and Edom , page 44. & 53. Secondly , the word Nora in Mal. 4. signifies not a day terrible , to affright , but a day with all diligent and reverend care to bee looked unto . Such a day was it , when Christ appeared in the flesh , and published the Gospel : Acts 2.20 . a day of much comfort and joy : and therefore , Joel 2.31 . it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a glorious day ; and Nora elswhere is rendred by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} glorious . Deut. 20,21 . The Lord did for Israel great and glorious things : for such they were to Israel at their comming out of Egypt . And hence it is , that Joreh Elohim is rendred , one that fears God , Job 1.1 . and that Joseph using the same word , saith , I fear God , Gen. 42.18 . not that God was terrible to him , but that hee had a filiall and religious fear of the divine Majesty . And , thirdly , if you would know how Iohn Baptist restored all things ; First , tell us , how all men beleeved that John Baptist was a Prophet in very deed , Mark 11. and how all men hon●●red Christ , Luke 4.15 . And if you answer not your selves , wee will assay to find you an answer . It must needs bee , that ( all ) in these and the like places admits some restriction : and concerning Iohns performance , wee find , that all things , which he spake of Christ were true , Joh. 10.41 . That hee told the Publicans and Souldiers and other people their duties , Luke 3.12 . That the Pharisees and Sadduces , and all Ierusalem and the Region round about Iordan baptized by him , Mat. 3.5 . His doctrine was , repentance for remission of sins , and hee prepared the way for Christ , by whom all flesh should see the salvation of God , Luke 3.3 , 4 , 5. and many other matters he preached . Now I am assured that no man will conceive that all things absolutely were to bee restored by him● for then what need would there bee of one greater then hee , to come after him ? It is enough that hee taught such doctrine , as set all matters in order , according to Gods will , for the approach of Christ the Saviour of mankind . But 't is replied , Saint Augustine , and others say , That Elias indeed shall come and restore all things , that is , confirm the Saints vexed with antichrists persecutions . So that Malachies prophecy being once fulfilled in Iohn Baptist : yet may a second time hereafter bee fulfilled in some worthy instrument of God , Alsted p. 54. Answ . I acknowledge Saint Augustine to bee in his time an excellent and bright shining light in Gods Church , so other Fathers . But I beleeve Christs exposition of Malachi to bee undoubtedly true , namely , that Iohn Baptist was that Elias spoken of by the last Prophet in the Old Testament : and to have appeared in the very porch of the New Testament ; and that Malachies prophecy was by him perfectly fulfilled . Yet because Gods dealings are often alike , I say , that God , who sent Enoch to the Church of old declining , Noah to the old World , Elias to Israel , Iohn Baptist to the Iews become wicked ; may also send some eminent person or persons to the world neare the end there of , who shall give warning of Gods comming to his own people and servants in mercy ; to his enemies in judgment before the last day . Object . It is promised , That all the ends of the Earth shall bee saved , and every knee bow to Christ , Esa. 45.22 , 23. and every tongue confesse unto him , Rom : 14.11 . Phil : 2.10 . That all Israel shall bee saved , Rom : 11.26 . Mic : 2.12 . But this hath not yet been performed : there was never yet an universall conversion of all Nations , nor of all Israel ; therefore Christs kingdom in which this is to bee fulfilled , is not yet come or begun : Alsted . 89. Arch : 11. & 28. Glimps : 28. Answ : The word ( all ) in many places of Scripture cannot ( as was above said ) bee extended to every particular , but must be warily limited . It is said , that Christ healed every disease , Mat : 4.23 . that hee is a light to every man that is born , Job : 1.9 . That Saint Lukes Gospel was written of all things which Christ had done , Acts 1.1 . whereas , so short a book could not possibly contain each particular , Joh : 21.25 . And Christ healed not all diseased people , but any whatsoever that came unto him , or sought by others for cure : nor did the light of the Gospel by Christ brought in , benefit each particular person . For it is presently there added : That the world knew him not , that his own knew him not . So then the meaning of these speeches here urged must be limited according to other Scriptures . That is , all shall be saved by Christ , and all have eternall life , whosoever believe in him , Joh. 3.15 , 16. Whosoever heare Christs commands and obey them , Mat : 7.24 . this limitation is warranted , Joh : 6.45 . where first it is said , They shall bee all taught of God : there is the generall fully expressed : but presently the restriction follows , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , every one that heares and learns of the Father , comes to mee . Those are onely such as the Father gives unto Christ , verse 37. So then the sense of the texts produced , is , that an elect company out of all parts of the world , both of Israel and every Nation and tongue , shall be saved : all that adore Christ as their Saviour , shall bee blessed in him . This is in good part accomplished already , and shall still more and more by Gods mercy , and good Christians industry bee effected . Let no man conceive that hereby an evasion and shift is made , to elude truth . The course of Scripture is cleare ; that there will bee tares among the wheat , fishes good and bad in the net of the Church ; that l●● a remnant of the Jews shall bee saved . Hence it is , that Rev : 21. & 22. When into the New Ierusalem through the twelve gates they that are written in the Lambs book , enter ; without this City ( yet in this world , Archer p : 22. ) are dogs , inchanters , murtherers , idolaters , and such as love and make lies . Mr: Archer therefore very much mistakes , who holds that in Christs kingdom all things in the world shall bee as perfectly subject to him , as to Adam in his innocency ; pag : 5. And elswhere seems to say , that then all people shall bee holy , pag : 25. Thus hee over-lashes : Therefore I marvaile not that elswhere hee contradicts himself , and sayes , That the armies of the wicked onely shal be destroyed by Christ in the beginning of his Kingdom : as Egypts armies at the red Sea : and that in the thousand yeares there shall bee left some wicked ( fearing else that there would bee no ungodly persons in after times ) for a seed , whence the warriers of Gog should spring : The Glimps : runs the like course , and sayes , that in Christs kingdom all dissention shall bee taken away , and all men shall come and serve God , and hee called by one name ; so that no one Church shall dissent from another , p : 28. where speeches in Scripture tending to this sense occur wee must warily understand them . The learned Mr: Mede said very well , that ( shall ) often denotes , actum solitum aut debitum , not whatishall doubtlesse bee done , but what is wont on ought to bee done . So Exod : 30.29 . , All that come to the Altar shall bee , that is , ought to bee holy : And Ier : 18.18 . The Priests lips shall , that is , ought to preserve knowledg : And Rom : 14.11 . Every knee shall bow to Christ , that is , ought to doe it : for so it is expressed , Phil : 2.10 . God hath highly exalted Christ , that every knew should bow to him . But this counsell of God many have rejected against themselves : and many now and hereafter will neglect . Or else , every knee shall bow to Christ , may thus bee expounded : Every one shall either willingly obey Christ and serve him : or when Christ hath subdued all the Churches enemies , and brings them all to judgment at the last day they shall yeeld to him , and acknowledge him to bee Lord of Lords and King of Kings . Obj. It is promised that Jerusalem shall bee a quiet habitation , Esa : 33.20 . That the people shall break their Swords into plow shares , and their speares into pruning books , Esal 2. That Jerusalem shall bee again inhabited in Jerusalem , and that then God will defend Jerusalem , and destroy all Nations that come against it , Zach. 12.6 . that there shall bee no more destruction , but Jerusalem shall bee safely inhabited , Zach. 14.11 . Many the like Texts are produced by Dr. Alsted and some others . And these promises say they , have not yet been fulfilled , but shall in their due time be fulfilled : and therefore in the thousand yeers yet to come . Answ. Dr. Alsted in pag. 52. sayes very well , that Zachary speaks not of the old . Jerusalem , which was after his time demolished , but of the New Jerusalem ; the Christian Church consisting of Gods people , first in the old Jerusalem , and thence all the world over . So that the old Jerusalem needs not to bee rebuilt , that wee may go to worship God therein . For Jews and Gentiles , converted in all Nations whatsoever , have a fre● accesse to God in their own Countries where they dwell . All families shall mourn for their sins , as of old the Jews are said to due , Zach. 12.11 . Mat. 24.30 . Even Egypt once so wicked , Zach. 14.18 . and Ashur once so tyrannicall , Es. 19.23 . shall worship God by such Rites as God appoints , as Israel of old did in Jerusalem at the feast of Tabernacles , Zach. 14.16 . Midian and Shebab shall comes to Christ , and Kedar and Nebaioth and Tharshish shall call on Gods name , as the Jews used at their offerings and sacrifices , Es. 60. Zach. 14.17.21 . Other speeches in the Prophets like these , are in the same manner to bee expounded . It is here said , these things shall bee done , that is , as above , they should and ought to bee done : These and all other Nations were by the Apostles , to bee taught to doe what Christ commanded : the gates of the new Ierusalem were opened to all people and Nations on each side of the City . And many persons in all Nations were of old , and shall still be called and redeemed , Acts 2. Rev. 5.9 . Satan could not hinder the Gospel from being propagated : as I shall hereafter shew . Secondly , concerning the quiet and peace of the Christian Church : though it have a place which passeth all understanding , Phil. 4.7 . yet even in the Kingdom of Christ , there must bee a patience and suffering , Rev. 1.9 . The Saints have a blessed and quiet estate , but yet they first were in , and then came out of great tribulation , Rev. 7.14 . The witnesses were kild ; but revived , and were taken up to Heaven , Rev. 11. Gods servants cry ; but teares are wiped from their eyes . They have sores , but cured with the leaves of the Tree of life : they thirst , but are satisfyed with the waters of life ; they undergoe sorrow , pain , and death : but these are the first things ; things that first they must suffer ; but such things as must passe away . Rev. 21. and 22. The Church is tryed , purged , whited by affliction ( as Dr. Alstede pag. 7. ) Christ himself came from the crosse to the Crown : and what befell the green tree , the dry can not escape . They that will live godly , must suffer persecution , 1 Tim. 3.12 . This is their portion in this life , as usually Gods Word describes it . The godly are trees planted by rivers , Psal. 1.3 . Esa. 14.8 . and as trees endure many a sharp frost , and bitter storm to make them take root the better : They are Vines , Psal. 80.9 . but must bee pruned , else they will bee luxuriant in boughes , deficient in fruit . What Son is there whom the Father chastiseth not ? Heb. 12.7 . Christ himself hath told us how these things may bee competible and consistent . In the world , saith hee , yee shall have trouble , in mee yee shall have peace . Joh. 16.33 . So there may bee terrours within , and fightings without , but God is the comfort of his people , 2 Cor. 7.5 , 6. The joy , the quiet repose , the happinesse of the faithfull , is , to have God for their God , Rev. 21.3 . And having him they can want nothing needfull , things present and things to come , all are theirs , 1 Cor. 3.22 . They shall not want any thing that will work for their good , nor have any thing , which may procure their harm . Thirdly , it is not alwayes conclusive ; God hath promised this or that : therefore undoubtedly it shall bee fulfilled interminis , according to the expresse words . For , first , many of Gods promises bee conditionall , free in the promiser , and not deserved by us , though by Gods work upon us wee obey him , and hee fulfill his promise ; but many promises by mans neglect of the condition deserved to bee cut off from beeing fulfilled . God promised that a man should not stand before Israel in battle , Josh. 1.5 . yet sometimes their sins so provoked God , that the Canaanites foyled them . God said that Elies house should walk before him for ever : but now , saith hee , ( upon their offending him ) it shall not lee so . They that honour me , I will honour , 1 Sam. 2.30 . And secondly , wee must ballance the promises of God made to his people , with the threats against them . God doth so , Lev. 26. Deut. 28. Rom. 2 , 6. &c. And makes both take effect , as to him seems good . These good things , saith Zachary , shall come to passe , if yee obey the voyce of the Lord , Zach. 6.15 . and by the rule of contraries , the evils shall come to passe , if they disobey . Fourthly , many promises are made good to Gods people in heaven with greater advantage , then they could bee on earth : God promises length of dayes and prosperity to such as keep his Laws , Prov. 3.1 , 2. yet Henoch lived not half so long as his fore-fathers , and Josias had his years cut off in battle ; though both Religious . God made them a recompence in Heaven . Fifthly , Temporall promises are often fulfilled in this life , with much advantage in spirituall favours . God promises , that the wives of such as fear God , shall bee as Vines on the house side , their children as Olive plants about their Tables , Psal. 128.3 . That the meek shall inherit the Land . Yet often good and faithfull men lose wives , children , brothers , lands , and the like : but God then gives them spirituall graces in this life , Which are a hundred fold better for them ; and in the life to come everlasting blessednesse , Mark . 10.30 . Object . Christ visibly and personally came , first , to bee incarnate : secondly , he so comes to receive his Kingdom : and thirdly , to judg all men at the worlds end . Some confound the second and third comming of Christ , and think , there shall bee no comming of Christ to judgment ; but to the last and finall judgment . His comming to receive his Kingdom hath been overlookt since the first hundreth years of Christ , Arch. 15. p. Answ. Dr. Alstede , who is most zealous in your way , and ready to maintain your conclusion for the thousand years , yet accords with many Expositers before him , and approves but of the first and last visible , and personall appearing of Christ . If a middle comming of Christ could have been justifyed , hee wanted neither will nor skill to have asserted it . Here Mr. Archer , who censures other● for dim-sighted and over-looking , what hee conceived hee saw ; will bee found not single cied , but to have mistaken and made three commings of two , as hee , whose sight failing him , said , Geminis consurgit mensa lucernis , that there were two candles , where in truth was but one . If the Texts hee brings for a second visible and personall comming of Christ at the beginning of the thousand years yet to come , were in any least measure conclusive , I would particularly examine them . But that labour may well bee spared . If hee demand ; Quest . Is there no comming of Christ to judgment , untill the last judgment ? I Answer , There is no visible and personall comming of Christ to any other judgment . Yet Christ judges and punishes the wicked of the world , by bloodshed , famine , pestilence , Rev. 6. and 18.8 . and 19.2 . Many remarkable wayes hee hath judged and plagued the Churches enemies on earth by his instruments , as a King punishes his disobedient Subjects by his Judges and Justices , yet Christ leavs not , nor comes down from Heaven his Throne , no more the● an earthly King from his palace . Repl. But there is a partiall judgment at the beginning of Christs Kingdome . For after this judgment the Temple is opened , the Ark of the Covenant is seen , there are lightnings , thunders , &c. Rev. 11.18 . This Text is manifest , and proves a judgment performed by Christ , when his Kingdom to come begins , and before the Temples opening , &c. Arch. p. 13. Answ. First , The judgment spoken of Rev. 11.18 . is the last judgment , at the worlds end ; for there the dead are judged , small and great , and therefore all of them . There Gods servants according to Christs promise are rewarded , and his enemies , destroyers of the earth , destroyed . Secondly , I Answer , that that which followes of the Temples opening , the Ark seen , of lightnings and thunders , and the like , is but a preparation and passage to the vision next in place : And may much better begin the twelfth Chapter , then end the eleventh Chapter . This I prove , because wee finde the like addresse to other visions in this book : Namely Chap. 4.1 . and 5. and Chap. 8.5 . such a preparation was made at the giving of the Law , Exod. 19.16 . Object . Christs Kingdom is said to bee at the seventh Trumpet , Rev. 11.15 . and then all kingdoms in the world are subject unto him . Arch. p. 11. Likewise after the condemnation of the great Whore , and the avenging of the Saints bloodshed by her , Christ is said to bee Lord of Lords and King of Kings . Therefore then towards the worlds end the eminent Kingdom of Christ begins . Answ. Christs eminent Kingdom began , as was shewed above : and from his being upon earth , hee hath had the kingdom , power , and glory for ever . But as the Lord is evidently known , by executing judgment , Psal. 9.16 . so hee is especially known and taken notice of by men , to bee King , when hee in evident manner shews his power in defending his servants , and in plaguing his enemies . Hence it is , that when hee ruined Pharaoh and his Host , Moses said , The Lord reignes for ever and ever , Exod. 15.18 . When hee smote the Philistins with Emeroids , and kept them under in Samuels time , no King leading forth the Israelites Armies , 't is also said , that God is their King , 1 Sam. 8.7 . and 12.12 . When the fury of buls , dogs , lions , Vnicorns prevailed not over Christ , so that hee conquered all power opposit unto him , David sung , The Kingdom is the Lords , Psal. 22.28 . When David himself overcame the enemies of his kingdom , which was a type of Christs , 't is said , The Lord reigneth , 1 Chron. 16.31 . When Satan is conquered by Michael , then it is proclaimed : That the Kingdom is the Lords , Rev. 12.10 . When Christ judges and plagues Rome , hee is stiled King of Kings , Rev. 19.16 . When at the day of judgment all his enemies are wholly cast down under his feet , and lie at his mercy and disposure to bee judged : then 't is said , That the kingdoms of this world are our Lords , even Christs , Rev. 11.15 . Hee that was first stiled Prince of the Kings of the Earth , Rev. 1.5 . then plainly at last appears so to bee : what the wicked out of their pride would not before assent unto , then they shall to their shame and confusion confesse , and finde most true . This I touched before , and now have cleared fully and past denyall . Object . God hath promised to put on his armour , Esa. 59.17 . to make his sword drunk with the blood of the slain , to make a great slaughter in Edom and Bozra , Esa. 54.14 . To powre out his indignation on the armies of the wicked , to fat his sword with blood , Esa. 34.2 . To feed his enemies with their own flesh , and to make them drink their own blood ; to contend with them , that contend with his people , Esa. 25.25 , 26. That wars moved against his Church shall not prosper , Esa : 54.17 . That hee will wound Kings in his wrath , and fill all with dead bodies , and destroy the heads over divers Countries , Psal. 110. and slay the wicked , Esa : 11.4 . that is , some eminent opposer of Christ . That hee will make a City to bee an heap , and a strong City a ruin , Esa : 25.1 . And bring down them that dwell on high , Esa : 26.5 . That when the Nations are ripe for the Harvest , hee will fill the Winepresse of his wrath , Joel 3.9 . That hee will destroy all the Nations that come against Jerusalem● Zach. 14.11 . These things are to bee fulfilled , when God reigns in Sion : and expresse the Churches happinesse , and the wickeds misery , not yet fulfilled . Answ. From these Texts may bee inferred , First , that as the old Jerusalem was cruelly assaulted , so shall the New ● for in it Christians suffer great tribulation , Rev. 7.14 . The Dragon wars with the Womans seed , Rev : 12.17 . The ten-horned beast blasphemes Gods Tabernacle and the Saints in it , wars with them , overcomes them , Rev : 13.6.7 . kils many of them , Rev : 6.11 . And Secondly , Though God suffer his Church by the enemies thereof , somtimes to bee thus used , yet hee being armed , and riding on his white horse , goes on conquering and to conquer at his good pleasure : and sends the riders on the red , pale , and black horses to punish the great men of the earth , and their retinue ; so that they hide themselves in caves and dens , Rev : 6. These things , saith Mr. Mede , were don within four hundred years after Christs birth . After this Christ powres Vials of wrath on the Churches adversaries , Rev : 16. Hee makes Babel fall , casts the beast and false Prophet into the lake of fire , and slayes their remnant , Rev : 19. Hee slayes Gog and his Armies , Rev. 20. Thus hee destroyss them that destroyed the earth , Rev : 11.18 . The wicked may domineer for a time , yet shall bee , not onely in the four hundred years after Christ , but oftentimes afterward foiled : and in the end the victory shall be on the Saints party ; who are the inhabitants of the New Jerusalem . They , it they live are the Lords , and if they die , they change a pilgrims and militant state here , into a glorious and perpetually setled estate hereafter . Besides , they leave on earth a faithfull ●uccession of Inhabitants of the new and spirituall Jerusalem , against whom the Gates of hell cannot prevail ; whence it is that this Jerusalem cannot be destroyed : and that all which maliciously oppose it shall b●e vanquished and subdued , as all Nations were , who fought against the old Jerusalem . Thirdly , that God , not delighting in mens destruction , le ts the wicked eat the wickeds flesh , and drink each others blood . Hee pulled down Aram ; and the neigbouring Nations by Babel , Babel by Persia , the Persians by Alexander King of Greece and his chief Captains , the Greeks the posterity of Seleucus and Ptolomy by the Romans ; the chief Roman rulers , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by mutuall conflicts among themselves , and by the Goths and Vandals , & others : and at the last day will utterly destroy and abolish that wicked State with the brightnesse of his comming , 2 Thess. 2.8 . What befell Babylon , Tyre , Damascus of Aram , Kir and Ar of Moab , Dumah of Edom , Zoan of Aegypt , will at length befall Rome . For among the wicked there is an eminent and superlative wicked State , called the wicked one , whom God will destroy , Esa : 11.4 . and this is , as Jonathan Ben Vzziel saith , Armylus , the Roman power ( saith Mr. Broughton ) by originall from Romulus , the word denotes him with no greater change then Armathia is put for Ramath . Nor can the Roman Beast fall alone , the heads of divers Countries , the ten Kings fall with him , Rev : 16.14 . and their posterity turn to Christs side , verse 16. Thus Christ brings them low , that carry their heads full high , he quels their power , and demolishes their cities . Fourthly , Christ who hath , and still doth plague his enemies , observes the time of their sins being ripe for the harvest , Rev. 14.15 . and come to the full height : and then makes them drink full cups out of the winepresse of his wrath . Thus , to conclude , it is manifest that the New Jerusalem shall subsist and prevail : and that the City , which in Saint Johns time ruled over the Kings of the Earth , and which would then have no King but Caesar , and now would have the Pope above all Kings ( persisting in one and the same fin of making lawfull Princes her vassals ) shall still boe decaying , and at last bee utterly destroyed . But hence can not be concluded that the Christian Church shall enjoy on Earth such , and so long felicity , as Mr. Archer and some others plead for ; and it is probable that such prosperity would bring more damage to the Church , then could affection . The Churches experience hath usually found it so to doe : and on good ground hath contented it self with some small measure of outward comforts , sweetned with plenty and abundance of spirituall refreshments . Repl. You take the term Ierusalem in a mysticall sense , and decline the corporall and outward felicity of the Church , with diverting us to spirituall blessings . If thus you fly to Allegorizing texts , and turning plain evidences for corporall matters to spirituall , you may easily put off any Scripture produced against your opinion . There is no sufficient reason why thus you should doe . Answ. There are in Scripture {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , speeches Allegoricall , Gal. 4. Christ often spake by parables , and parabolically and spiritually expounded divers passages of the Old Testament in the New : as Rahels weeping for her Children , the Sheep scattered , when the Shepheard was smitten , and the like . And more punctually to the matter in hand , in expressing of this very allegory , it is said , Gal. 4. That the old Jerusalem is in bondage with her children , the unbeleeving Jews ; and that the new Jerusalem , and all the faithfull her children are free from bondage , and thereupon are called the children of God . Let such as have gone too far in allegories answer for it . This Allegory hath sufficient warrant . Secondly , Dr. Alstede himself confesses , and that aright , that by Moab sometimes the Churches enemies are meant , page 44. by Edom , false brethren , page 44. by Bozra and Babel , Rome , page 44. by Sion , the Church of Christ , page 42. And in the Apocalyps neither is Manna , nor Paradise , nor the tree of life , nor the leafs therof literally , but figuratively to be understood . So are diverse other terms in that book , as the most and best Expositors grant . Object . Christ being risen from death , spake many things to the Diseiples concerning the Kingdom of God , Acts 1.3 . and thereupon the Apostles jointly ask Christ : Lord wilt thou at this time restore the kingdom to Israel ? verse 6. Now the Apostles having both lately and formerly heard Christ often preach ; were men of understanding , and could not possibly ( in asking Christ concerning the restoring the Kingdom to Israel , such a Kingdom , as once Israel had , and as other Monarchs had on earth ) bee deceived , and erre in a matter of so great concernment to the whole Nation . See Archer page 10. An. First , all that hold , that the Iews shal again have an earthly kingdom , such as other Monarchs have had & that the Disciples inquired of that Kingdom ; and that the Kingdom , which God promised Christ , is not begun one thousand six hundred years since that question , must necessarily hold , that the Disciples both could and did erre about the time of that Kingdom : and therby make them not so understanding as they desire to doe . Secondly , I conceive that the Apostles did not erre about the time . John Baptist and Christ had taught them often , that the kingdom of Heaven , that Dan. 7.14.18 . was at hand : and religious people among the Jews , even in that corrupt time , waited for , and expected that the consolation of Israel , and the kingdom of God should appeare , Luke 1.25 . Mark 15.43 . And even about the time of that question , in regard of Christ the head of that Kingdom , the kingdom was come : for to him are ascribed Kingdom , Power and Glory for ever and ever , Mat. 6.13 . Rev. 5. But in regard of the Jews and others , who should bee members and subjects of that Kingdom , seeing it was to bee a Kingdom within them , Luke 17.21 . it could not come {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , so observably , that any one could say , this is the very time of mens becomming subjects of this kingdom ; for some did partake of this kingdom sooner , some later ; some with a weaker , others with a stronger faith ; all , even the best , might increase in faith : and in this regard all must pray , Thy kingdom come , let it more and more daily rule in our hearts . Thirdly , if the kingdom of God , Acts 1.3 . and the kingdom of Israel be all one , as indeed they are , the Apostles erred not much about the benefit of this kingdom , which should redound to the Saints , Dan. 7.22 . and to the Israel of God , Gal. 6.16 . that is , to a remnant of the Jews , Rom : 9.27 . and elswhere often : and to the Gentiles , as Peter was taught , Acts 10.35 . to a multitude of them : Rev 7.9 . For neither doth the speech , In thee shall all the Gentiles bee blessed , Gal : 3.8 . Nor the speech , All Israel shall bee saved , Rom : 11.26 . comprehend any more of each party obtaining peace and mercy , then such as walk according to Christs rule , Gal : 6.16 . which is , whosoever beleeves in Christ shall have life eternall , Job : 3.16 . In this the Apostles , remembring what Christ had so often inculcated , erred not , as I conceive : yet might they erre in some circumstances of this Kingdom , especially in such as concerned their ministery about the same : Christ therefore , who had given them commission to teach all Nations to doe what bee as a King ( else what authority had he to send out his Edicts ? ) commanded ; tels them in effect , that hee indeed should have a kingdom over Israel , and that themselves should in due time ( which the Father reserved in his own power ) receive power from the holy Ghost to bear witnesse of , and to propagate this kingdom of hi● their Master in all parts of the world . Christ at the time of his ans●er to the Apostles had many things to say to them , and they then , ( for so his speech intima●●s ) could not ( as in Joh. 16.13 . hee likewise sayes ) beare them : And therefore hee refers them to the holy Ghost , who ( being sent down to them at Pentecost ) should lead them into all truth : among which truths wee finde this to bee one ; That Christ was by God set up a King on mount Sion , above all Principalities and Powers ; albeit the Jews and Heathen ●o●entates raged against him . His power was such , that hee bound some of them in the blessed chains of the Gospel , Psalm 149.8 . These bands of Christ were such as they could not break ; such cords as they could not cast from them , Psalm 2. Wise Christian Kings , serving the Lord in fear , were blessed : the Jews and Heathenish Princes rebelling against him were broken in pieces like a Potters vessel . Thus have I answered Texts produced against my Tenet . So that the considerate Reader will discern hereby how to blunt Arguments grounded on some other the like Scriptures . And if any one surmise that he can put a better edge on any Argument here discussed , or bring stronger proofs against me ; may he please moderately and punctually to propound the same , and I shall by Gods assistance so answer him , that it shall appeare , how I will not willingly boulster out any errour , nor shamefully desert any truth . Chap. IV. Mr. Tho. Brightmans judgment of the times in Daniel , and the Apocalyps examined , and disproved . DIverse learned men have imployed their time and pains about the times spoken of in Daniel and the Apocalyps , and in regard both of the excellency of their parts , and of their diligent perusall of what hath formerly been written thereof , may bee thought in all probability to have found out the truth , yet may perhaps have missed thereof . I will therefore briefly set down their opinions , and examine , whether they on good ground dissent from my Tenet , and have happily attained the truth . Mr. Tho. Brightman on Apo● . 20. holds , First , that Satan , that is , the wicked Emper●●● did persecute the Christian Church , untill Constantine ruled : which was about the year of Christ , three hundred . Secondly , That Constantine imprisoned Satan , that is , the wicked Emperours , and bound them a thousand years , by so setling the government , that they could not domineer over the Church , as formerly : In this time , saith hee , Antichrist reigned , and the Saints lived and reigned with Christ , that is , embraced the Truth . This period of time , Rev. 20.2 . lasted one thousand years . Thirdly , That Satan was loosed . And then the Turk plagued the Roman Empire three hundred ninty five years : that hee likewise vexed the false Church that of Rome , and the true Church , which began to appear out of the wildernesse in the year one thousand three hundred , and forsook Romish superstition , and opening her eyes to the truth , rose from death by the first resurrection . Three hundred years are now past , saith hee , since this began . Further the Turk shall begin to fall in the year one thousand six hundred and fifty , and bee quite overthrown in the year one thousand six hundred ninty five ; Antichrists or the Popes fall is in the year one thousand six hundred eighty six . After this , the Jews shall bee called , and the Gentiles also come into the true Church . So that seven hundred years moe being added to the three hundred above , the Church shall enjoy happy times , and the Gentiles continue in the truth . This period of time , Rev : 20.4 . is of years , saith hee , one thousand . These three periods of time extend to two thousand three hundred years . How long after the Jews shall continue to embrace the Truth , God , saith hee , hath not revealed , nor can any man tell . But at length the world shall grow secure and wicked , and then Christ will come and put an end to the Saints sufferings and patience , and to the malice and misehievous practises of the ungodly against them . Some truth is in these passages , to it I assent . First , T is true , that the wicked Emperours did persecute the Church , untill Constantines time . I adde , that some of them after his time did also vex the Church . T is a truth also , that Constantine setled Christian government . But not so , say I , that is continued one thousand years from his time . For Rome infected the world with error , about one thousand years after Christ . I approve also his exposition of Antichrists reigning , and of the Saints living and reigning at the same time with Christ : But I hold these things not setled by him within their due limits of time . T is true that rising from Romish superstition and errour is a first resurrection in some ; but I adde further , that all rising from sin in this life , is likewise a first resurrection . I grant also that the Turks have much plagued Rome , and that both Turks and Popes have don great mischief to the true Church , and that their tyranny shall fall in due time . But the just year of their fall , who can tell ? Lastly , the Jews calling and the Gentiles fuller conversion may justly bee expected and indevoured . But , Goe teach all Nations , expresses a command to us , and a duty for them , ever from Christs time to the worlds end . What more I do approve will appear in other parts of this Discourse , with my reasons thereof . That many other passages herein are unsound and groundlesse , I will particularly shew . First , Satan himself ( and not the wicked Emperours his instruments ) is bound , Rev : 20.2 . And lest any should mistake herein , bee that is bound , is expresly set forth by four titles ; the Dragon , the old Serpent , the Devill , and Satan ; So also Rev : 12.9 . And secondly , bee that is bound , is tyed fast from deceiving the Nations . Now the old and grand deceiver is Satan himself ; and Rev : 12.9 . is called ( as indeed hee was before Christs time ) the deceiver of the whole world . The Emperours course was by the sword and violent meanes of war , not by wiles . Whence , Rev● 13.4 . the brag is made : who can war with the Beast ? Therefore Satan himself , and not the Emperours , was bound . Secondly , if Constantine bound Satan , first , it may as well bee said , that Maxentius a cruel Tyrant , Julian the Apostate , Maximus and other Arrians , P●as the murtherer of his predecessour , and other the like wicked Emperours let him loose again . Secondly , how could Constantine , who ruled but thirty years , binde Satan a thousand years ? it must bee Christ , who by his Almighty and endlesse power could binde Satan so long a time . Thirdly , when Satan was cast down from heaven into the earth and Sea , Rev : 12 , which are termed the Abysse , in which hee was bound , Rev : 20. hee gives his power and great autority to the beast , Rev : 13.2 . that is , as most Expositors hold , the secular power of Rome ; 1. in the wicked Emperours ; 2. in the Popes arrogating the same . Satan therefore was bound , the wicked Emperours were loose . Thirdly , Satan is not loosed , Vntill hee Rev : 20. in eminent manner deceive the Nations again . whom Christ commanded the Apostles to teach , what he commanded . This was don about a thousand years after Christ . For then darknesse overspread the face of the Church , Popes pride exalted it self above all called God , and tyrannized over Princes : then were super●itious ●ites and humane inventions mixed with , and preferred before Gods ordinances : then nice and Scholastick disputes to little or no edification were agitated , and the milk and strong meat of sacred Scriptures neglected . Fourthly , If the first resurrection bee the bringing of men from Popish errours to truth , and a raising them from a sinfull course to an holy life , ● qua pridem●erant alieni , which was not in use with them before : as Mr. Brightman sayes on Apoc. 20.5 . then may it also bee termed the first resurrection , when many thousand Jews and Gentiles were converted from heathenish superstition and Jewish errours , and embraced the Gospel in , and presently after Christs time . This is rather the first resurrection , then that in which men abandoned Bomish superstition three hundred years agon in the time of Mar●●●●● 〈◊〉 John de Ganduno , John Wiclif , and others , as Mr. Brightman would have it . Fifthly , Suppose it granted that three hundred years are past , since popish errours were gainsaid ( as indeed when ever did any errour manifestly spring , but God had his witnesses of truth to oppose it ? ) what glound have wee to affirm that some Gentiles shall held the truth seven hundred years moe , and the Jews no man knows how long after that ? By this account the world should endure two thousand three hundred years after Christs time : which some learned men deny , others will not define : nor hath Mr. Brightman any found Argument to prove it . If hee urg from Apocalyps 20. the thousand years mentioned for the reigning of the Saints with Christ , and then the thousand years before them , for Satans binding , hee may as well adde a thousand years moe , in which the Saints shall bee priests of God , and reign also with him . For the thousand years are a third time named ; and by this means hee will make the world continue three thousand three hundred years , from Christs time . Hee may likewise make the woman Rev : 12.6 . and 13. fly twise into the wildernesse : because there her flight is twise mentioned . In this way I think Mr. Brightman will walk without company . Sixthly , Concerning the Turks Mr. Medes opinion is more probable , first , that their dominion began when Tangolipex was made King in the year one thousand fifty seven , not in the year one thousand three hundred , as sales Mr. Brightman . Secondly , that from the year one thousand fifty seven , count three hundred ninety six years moe , which come to the year one thousand foure hundred fifty three , and then in this very year the Turks took Constantinople , and rose to greater might : and not began to fall , as Mr. Brightman affirms they should after three hundred ninty six years . Thirdly , the Text is expresse , that upon the times mentioned Apoc. 9.13 . they should kill the third part of man ; whereas the Text hath not one word of their fall ; nor is the ruin of the Turkish Empire foretold in what year it should fall , saith Mr. Mede . And again Mr. Mede still holding his accustomed ingenuity , gives another sense of Apoc. 9.15 . thus : The Turks will bee prepared for a fit time , to wit , for a day , a moneth , and a year , to kill the third part of men . And surely this sense is more probable then the other , depending upon the exposition of each day for a year , which is not to take place , except somthing in the Prophecy lead us thereunto . Seventhly , If the ten horned beast , Rev : 13.1 bee not the Popes , as they are Clergy men , but the secular Rulers of Rome ; then Mr. Brightman erres in making this beast to expresse Antichrist , or the Popes onely . Secondly , hee erres in saying that this beast began in the year three hundred and six ; whereas the Caesars began before , and were in Saint Johns time . For it is said of the seven heads , that five are past , that one is , Rev : 11.10 . that is , the Cesars . And then thirdly , if this beast bee to rule two and forty moneths in Mr. Brightmans sense , they must begin in or before Saint Johns time , and so must bee ended many years agon : though his account for the wounded beasts cure , bee taken in to make the summe swel . Other exceptions against Mr. Brightman will in part appear elsewhere in this Discourse . Chap. V. Dr. J. Alsteds , and M. H. Archers accounts about the times in the Apocalyps and Daniel , propounded and refuted . DOctor Alstede layes his plot for the account of times thus : Daniels seventy weeks end at Jerusalems ruine in the year of Christ 69 Adde thereunto the dayes after this desolation , Dan. 12.11 . that is , so many years 1290 These two summes make up the years of the Churches affliction , 1359 Then follow the dayes , that is , years , which make them happy who live unto them 1335 These two summes reach unto the year of Christ 2694 The last thousand of the years in the summe last above mentioned are the thousand years in Apoc. 20. in which Satan is bound , and the Church flourisheth : So that this thousand years begin in the year 1694. Mr. Archer thus frames his accounts of these times , page 47. Julian set up the abomination of desolation in the year of Christ , 366 To this adde the account of dayes , that is , years , Dan. 12.11 . at the end whereof the Jews shall bee called to Christ 1290 Then adde also 45 years moe , part of the 1335. Dan. 12.12 . 45 These three summes amount to about years 1700 Then in the year 1700. Satan is bound , and the Churches happinesse begins . After this follow the wars of Gog and Magog : So that the world ends not before , but some time after the year 2700. Mr. Archer brings us another account , page 51. that if one misse , the other may hit . Thus it stands : The Papacy begun , and the ten Kingdoms arose in the year of Christ 406 The Papacy continues years 1260 So that the Papacy is ruined in the year 1666 Then begin the years of Satans binding , in which the Saints reign with Christ in much prosperity . These are years 1000 Then follow the wars of Gog and Magog , after which the last and sinall judgement comes , so that these wars are not before the year of Christ 2666. These accounts of time I hold to bee many wayes faulty . First , Daniels weeks end not at Jerusalems fall by Titus . Arg. 1. Jerusalems wall is built , and the Messias slain after seven weeks , and 62 weeks . Dan. 9.26 . and in the half of the one week remaining , the Messiah puts an end to sacrifice and oblation . There is the end of the seventy weeks . But the destruction of Jerusalem was thirty and odde years , if not forty , after Christs death ; which did put an end to sacrifice and oblation . Therefore the seventy weeks cannot end at Jerusalems fall by Titus . Arg. 2. The Covenant with many , at which the seventy weeks end , was confirmed in the half of the one week , which remained after the seven and sixty two weeks , Dan. 9.27 . But this Covenant was confirmed by Christ at his death and resurrection . Therefore the seventy weeks end at Christs death , and not at Jerusalems fall , above thirty years after . Object . T is said , Dan. 9.27 . That in the one week remaining after the seven and sixty two weeks , the abomination of desolation shall be powred on the City Jerusalem . Therefore the seventy weeks end at the destruction of Jerusalem . Answer . The one week , the last of the seventy ends ( as in the Text is plain ) when by Christ the Covenant is confirmed , and sacrifice caused to cease by his death . That which is added concerning the abomination of desolation powred on the City , shews ( as Mr. Brightman on Dan. 12.11 . well saith ) the Jews punishment for killing the Messias : and that Christ by confirming a new Covenant , and by his death putting an end to legall ceremonies declared , that there should bee no need of the old Jerusalem . There is not , nor needed there to bee an expression of any time foretelling the ruin of the City . By story it fell forty , or neer forty years after Christs death ; and in this time the Apostles called some Jews to repentannce and faith in Christ : that Christs blood might not bee upon them all to their eternall ruine . Secondlly , Dr. Alsiedes opinion fails in making the daies one thousand two hundred and ninty , Dan. 12.11 . to take place at Jerusalems destruction by Titus . Arg. 1. Those daies one thousand two hundred and ninty take place upon the taking away of the daily s●crisice , and setting up the abomination of desolation : But these both were do● by Antiochus Epiphanes many years before Jerusalems ruin by Titus . Therefore they may not bee referred to the destruction of Jerusalem , after Christs time by Titus . But here perhaps it will bee objected . The setting up of the abomination of desolation , spoken of in Daniel , is in Mat. 24.15 . Mark . 13.14 . and Luk. 21.20 . expresly referred to the Romans and their Soldiers besieging and destroying Jerusalem . Therefore the desolation spoken of , is that acted by Titus and the Romans , and not by Antiochus . Answ. There is a twofold desolation spoken of by Daniel . The first don by a King , that speaks against Gods Saints , Daniels people , consumes them , and attempts to change Times and Laws , and this hee doth for a time , times , and half a time , Dan. 7.25 . This is again mentioned , Dan. 12.7 . and further explained verse 11. to bee one thousand two hundred and ninty dayes after the taking away the daily sacrifice , and setting up the abomination of desolation . This was fulfilled by Antiochus , and was one part of the Jews misery , which Dan. 12. is expressed . Secondly , Daniel speakes of the over spreading of abomination and desolating Jerusalem after , and for Christs death . This is in Chap. 9.26 , 27. Of this the Gospels are to bee understood ; they expresse its performance by Titus and the Romans . This desolation might make the Jews not miserable , but happy by taking them off from doating on Jerusalem , and their legall rites , and making them look towards Christ . That in Daniel 12. made them miserable : for it hindred the Jewish worship , which in Antiochus his time was lawfull . Object . Suppose Antiochus afflicted the Jews three years and an half , their afflictions were not accomplished and ended thereupon : for the Jews suffered much by other of the Grecian Princes after Antiochus , as wee read in the Ma●es History , and most miserably in the times following by severall Roman Captains and Governours : but at the end of a time , times , and half a time , or daies , one thousand two hundred and ninty , or at least forty five daies after the Jews afflictions were to bee at an end , and they become happy . And therefore the afflictions of the Jews , Dan. 12. cannot bee those inflicted on them by Antiochus . Brightman , Dan. 12. Answ. Mr. Brightman beeing himself out of the right way , by a false light , strives to hold on others in their straying by-pathes , for companies sake . Wee finde that at the end of three years and an half , the Temple was cleansed , and sacrifices renewed , Joseph . Bell. Jud. 1.1 . Nor did Antiochus , or his son , or any Prince of the Greeks ever prevail against the Jews , their Temple and sacrifices in like manner , as Antiochus had don . So that this kinde of misery of the Jews was then accomplished and ended : and of no other misery , but that brought on them by Antiochus , is the speech in Dan. 12. There is not a word of the miseries that should befall them by the Romans . Secondly , the very words spoken of Antiochus time ( as Mr. Brightman himself holds , Chap. 11.35 . ) are iterated in Chap. 12.10 . Many shall bee purifyed , made white , and tryed ; but the wicked shall doe wickedly : and none of the wicked shall have understanding , but the wise shall understand . Iteration of the same speech in substance , shews the same thing to bee insisted upon . So mention of judgement on the Saints behalf , and their possessing a kingdom is twise spoken of , Dan. 7.22 . & 27. in the exposition of the vision . So the woman , Apoc. 12.6 . and 14. is twise said to fly into the Wildernesse . So Apoc. 17.12 . and 17. The ten Kings are twise said to give their power and authority to the Beast . Thus in these places there is a commoration upon the same thing . To the very same purpose are the words above doubled in Dan. 11. and 12. As Mr. Broughton hath well observed , and thence inferres that the same matter is insisted upon : and that the matters spoken of Dan. 12.11 , 12. belong to Antiochus time , and not to the time of Titus making Jerusalem desolate . Repl. The times limits will not agree with Antiochus dealings . For Antiochus his taking away the daily sacrifice , and setting up the ahomination of desolation was but from Kislen 25. Anno 145. of Seleucus his kingdom to Kisleu 25. Anno 148.1 Macc. 1.57 . and 4.52 . Onely before these three years , which are the precise time , there were ten dayes moe ; in which the beginning of his wicked attempt was made known . Nor is it materiall that Josephus , De bell . Judaic. 1.1 . saith , that the daily sacrifice was taken away by Antiochus , three years and an half . For t is said , 1 Macc. 4.54 . that the same day that the Gentiles defiled the Altar , it was again renued and c●eansed . And Josephus a more religious witnesse elsewhere saith , That the same day three years that the Altar was prosaned , the Jews sacrificed again on the Altar erected anew , Antiq. 12.11 . Mr. Brightman on Dan. 12.7 . Answ. Mr. Brightmans misprisions beguile some others , else should I not spend so much time in answering him . To clear the whole matter , observe that in Anno 145. of the Greeks , Antiochus first sent an Hoste to Jerusalem , 1 Mac. 1.30 . which spoiled and fired the City , captived and kild many , made others flye , and give place to strangers , and laid waste the Sanctuary . Secondly , Hee sent letters and Messengers , to enjoyn the Jews to follow the Laws of the Heathen , to neglect their Sabbaths , Feasts , and Sacrifices ( mark here the daily Sacrifice amongst the rest hindred ) to erect new Altars , and to sacrifice Swines flesh thereon , to omit Circumcision on pain of death . Thirdly , In this very year the fifteenth of Kisleu , the abomination was set upon the Altar . And fourthly , on the five and twentyeth of Kisleu , sacrifice was after the beathen manner offered on the Altar . Suppose now that both the books of Maccabees and Josephus say truely , that on what day of the year the Altar was heathenishly sacrificed on , even on the same day , just three years after , the Jews in holy manner sacrificed on their purged and rebuilt Altar , yet the other tyrannous dealings of Antiochus over the Jews , and his inhibiting their sacrifices , his firing , killing , and other mischievous deeds may very well take up half a year more . And thus shall Josephus bee as religious a witnesse for the three years and an half , as for any other true passage of Story . Because this his witnesse accords with time , times , and half a time . And hence it may appear that Josephus , better in his time understood Daniels prophecy in this point , then Mr. Brightman , and is wrong fully here charged to have corrupted the Story : Whereas hee living neerer those times might either know the truth certainly from the common assent of his Nation , or might , as a reasonable man , judge , that the mischiefs done by Antoochus before the sacrificing on the Altar on the five and twentyeth day of Kislen , might very well take up a full half years time . Object . Here I shall produce one objection more then Mr. Brightman thought upon : for hee is ap●enough to speak for himself , what came into his minde , if not sometimes more then is sound and conclusive . This it is . Seeing that in the Apocalyps , time , times and half a time , have correspondent to them dayes one thousand two hundred and sixty , and two and forty moneths , how is it , that here Antiochus his dealings are bounded twise by time , times , and half a time , Dan. 7.25 . & 12.7 . & Chap. 12.11 . by one thousand two hundred and ninety dayes , and not as in the Apocalyps , by one thousand two hundred and sixty dayes ? Answ. 1. I might here answer that Chetsz in Chap. 12.7 . translated half a time , is in Chap : 7.25 . expressed by Peleg a dividing or part of time : and that Chetsi signifies not always a just half . Thus , and that truely , saith the learned and painfull Dr. Willet . I prove this to bee so . Because the verb Chatsa ( whence Chetsi comes ) expresses a dividing into three parts , Judg. 9.43 . and the dividing of Jacobs wives and children into four parts . Nor were the children equally parted , but with Leah were mo then with any of the rest , Gen. 31. and Judg. 7.16 . three hundreth men are divided ( here also Chatsa is used ) into three parts . Nor is it easie to prove , that the Idolater , Esa. 44.16 , 19. made an image of one just half of the block , and roasted his meat with the other just half thereof , or that David did rise just in the middle of the night to praise God , Psal. 119.62 . But secondly admit that the word Chetsi , signifies half of the year , and not a lesse part , ten dayes or the like : I will endeavour by Scripture to shew ( for I may not here lash out largely to make use of the learned disquisitions of Joh. Lalamantius , Jos. Scaliger , and our Countryman Mr. Th. Lydiat , or of the lately produced , and learned Treatise of Mr. Selden , much to bee honoured for his excellent skill in severall kinds ) what wee are to judge of the extent of a year in Gods account . Here first , I say , that time , times , and half a tims , and two and forty moneths , and one thousand two hundred and sixty dayes , terms used in the Apocalyps , expresse the very same extent of time ; and usually Expositers make them so to doe . Now one thousand two hundred and sixty dayes divided to two and forty moneths afford to each moneth just thirty dayes . And that each moneth had so many ( and no moneth of five moneths together , had but nine and twenty dayes ) we see Gen. 7.24 . Where one hundred and fifty dayes are the just extent of time from the seventeenth day of the second moneth , to the seventeenth day of the seventh moneth , Gen. 7.11 . & 8.4 . Therefore the usuall year in Scriptures account consisted of twelve moneths , each of them having thirty dayes . So that there are given to every year three hundred and sixty daies by this account . And that by one time , a year is meant , wee finde by seven times , that is , seven years passing over Nebuchadnezzar , Dan. 4.29 . Here again it may bee objected . If these things bee thus , how then , in Dan. 12.11 . dee one thousand two hundred and ninty daies answer to time , times , and half a time ? and seeing God in difficulties , gives ( where they are for our capacities and clearer instruction ) different expressions , why are not two and forty moneths at any time in Daniel mentioned , where the Prophet diligently inquired after a punctuall expression of time ? Answ. In every year according to the course of the Sun , are daies three hundred sixty five . This generally all hold . The five odde daies are omitted in the account , Apoc. 11. where one thousand two hundred and sixty daies , answer to two and forty moneths . But those five daies overplus in six years make thirty daies , or a full moneth . And therefore to time , times , and half a time , or three years and an half in Dan. 12.7 . wee finde correspondent one thousand two hundred and ninty daies , Chap. 12.11 . for so sometimes it must needs fall out , when the moneth or thirty daies made of the five odde daies in six years , are taken into the year . See Coch in Sanedr . pag. 9. Mr. Broughton in M. S. Sionens . Colleg. And by this also wee see that this moneth supernumerary , added in the three years and an half in Dan. 12. could not admit the number of two and forty moneths : as the three years and an half did in the Apocalyps ; where two and forty moneths , and one thousand two hundred and sixty , are equivalent . Object . The little horn , Dan. 8.9 . is Antiochus Epiphanes . But the little horn , Dan. 7.8 . and 20. is not Antiochus , but it is doubtlesse the Turk , and the number of time , times , and half a time , Dan. 7.25 . and 12.7 . are one and the same , and belong to the Turk . That they have respect to diverse persons it is proved . Because the vision in Chap. 7. is sten to come out of the Sea : the vision Chap. 8. is by the Riven Vlai . The former vision is written in Chaldee , because it is a Prophecy concerning all men : the later in Hebrew , because it properly concerns the Jews . Brightman on Dan. 12. Answ. The Sea and Ulai can no more make the little horns of Chap. 7. and 8. to denote diverse persons , then one appearing amidst the seven golden Candlessticks , and having seven stars in his hand , Rev. 1.13 . and one riding on a white horse with many crowns on his head , &c. Rev. 19.11 . set forth diverse persons . Here descriptions much different , expresse one Christ : and there expressions a little differing , one and the same Antiochus . Secondly , The difference of the tongues can much lesse doe it . For then the Bear , Chap. 7. and the Ram , Chap. 8. should not alike expresse the Dominion of the Medes and Persians , because the visions are told in different languages . Adde thereunto that the one of these rose out of the Sea , the other was seen by the River Ulai . Wee see hereby how Mr. Brightman doating on a false conclusion , uses any sleight argumentation to boulster on the matter . The reason why the eighth Chapter is in Hebrew , is this . There the Medes and Persians , and Greeks are expresly named : whereby the Exposition of that vision is a key to open all the rest of the visions : and therefore is in a tongue strange to the Chaldees , familiar to the Jews : as Mr. Broughton most judiciously observed . Object . The little horn Dan. 7. is belonging to the fourth kingdom ; therefore to the Romans . The little horn , Dan. 8. comes out of one of the Goats four horns . But the little horn , Chap. 7. is one horn with the other nine , on the fourth Beast . And therefore denotes not one and the same Antiochus . Mr. Brightman . Answ. I have above proved , that the Greek kingdom parted between the Syrian and Egyptian Princes is the fourth kingdom in Daniel . The little horn therefore on the fourth Beast , Dan. 7. is of their race , and was Antiochus . And in Chap. 8. The Goat bucks first horn is Alexander the great . The four horns on the same beast are Alexanders four chief Captains . Of these , two were of no long continuance : the other two Seleucus Nicator , and Prolemeus Lagides subsisted a long time mighty in themselves and their posterity : and at length became weak , not long before Christs time . These two and their successours make the fourth kingdom , and are expressed by the two legs and feet of the Image , Dan. 2. and by the fourth Beast that had ten horns , Chap. 7. Antiochus Epiphanes , a King that rather desired to bee , then could attain to bee great , was one horn with the other nine horns , Chap. 7. And thus hee is the little horn in both , Chap. 7. and 8. Repl. But Antiochus cannot bee the little horn , Dan. 7. because when the reign of the little horn ends , the Son of man takes his kingdom over all Nations , which Christ did not presently upon Antiochus death . Mr. Brightman on Dan. Answ. Mark the Text and you shall finde , that Christs Kingdom begins when , not onely the little horns Dominion is taken away , Dan. 7.26 . But the body of the Beast ( hornlesse and harmlesse in great part after Antiochus ) is destroyed , vers. 11. and the Dominion of such of his successours , as ruled after him , consumed unto the end . Verse 26. Thus when the fourth Kingdom ( not all the kingdoms of the world , ( as saith Mr. Brightman ) was quite ●ut down : the famous kingdom of Heaven is set up by Christ , the great King on mount Sion , Psal. 2. Of this I spake above . Object . There bee foure Beasts , Dan. 7.3 . and 17. which denote soure Kingdom . If you make the little horn to belong to the Greek Kingdom , though it bee on the fourth Beast , you make contrary to the Text , but three kingdoms , by making the third and fourth beasts to expresse the Greek kingdom . Alexander was the first founder of that kingdom . The Kingdom of Antiochus , and the Kings of his line , and of the Ptolemies , and their race , is ever in the Maccabees , called the Kingdoms of the Greeks . Therefore if you make the third and fourth Beasts to expresse the Greeks , you make but three kingdoms , where Daniel maketh four in plain terms . Mr. Brightman . Answ. There is first , the Kingdom of the Greeks intire and whole in Alexander , and his four chief Captains , who for a while expected some of King Alexanders kindred or children to succeed him . This kingdom beeing of short continuance is expressed by the brlly of the statue , Dan. 2. and by the third beast , Dan. 7. And secondly , there is the Greek kingdom parted , which was of longer durance , and was fitly set forth by the legs and feet of the statue , Dan. 2. and by the fourth beast having ten horns , Dan. 7. Of which horns Antiochus Epiphanes is one . That this Kingdom is counted distinct from Alexanders , is evident . Josephus antiq. 12.7 . & 14. Where Josephus sayes , as doth the Book of Maccabees , That the Temple was cleansed in the hundred forty eight year of the Greeks kingdom , which , saith hee , began of Seleucus . Therefore the parted Greek Kingdom is by Josephus ( who seems to speak the Judgment of his Nation , and those times ) counted a different Kingdom from Alexanders . The Goat in Dan 8. shews how in some sort the third and fourth kingdoms are Greeks : and the Leopard and beast with ten horns Dan. 7. shew how in Gods , as well as in Josephus and other mens esteem , they were two distinct kingdoms . Object . That little horne , Dan. 8.8 . is Antiochus , but the Turke , whose dominion begins in the year of Christ one thousand three hundred ; To him Daniel gives a time , that is , a hundred years , two times , two hundred years , and halfe a time , that is , fiftie years . Adde these three hundred and fiftie years to one thousand three hundred , and by this it appears , that the Turk declines in his power in the year one thousand six hundred and fiftie . And Apocalyps 9.15 . gives the Turk a year , which according to the daies it contains is three hundred sixtie five years ; and a moneth , which in the same sense is thirtie years . These three hundred ninetie five years added to the one thousand three hundred years above amount to one thousand six hundred ninetie five ; Then shall the Turks dominion bee quite extinct ; Mr. Brightman on Dan. 12. Answ. If the fourth Beast , Dan. 7. expresse the Roman State ( as Mr. Brightman holds ) how comes the Turke to be an horne of the same beast ? The Turks have had no joynt agreement and fellowship in their designes and attempts with the Romans against the true Church , but rather most deadly hate the Roman Church , as for other reasons , so also because it allows of Images in Gods worship , which the Turks from the expresse words of Exod. 20. abominate . If one beast should expresse the Roman and Turkish dominions , they should agree in singular amitie , assistance , mutuall defence , and Law , as did the Medes and Persians , who are typed by one beast . Or else they should by mutuall intermariages endeavour to make the like friendship , though without successe , as did the Seleucidans , and Lagidans , & as the description of the fourth kingdom , Dan. 2.43 . expresses it . Secondly , Time , times and half a time have a far different extent of time ( as I above shewed ) then Mr. Brightman would allow them . Thirdly , what I have said of these passages , applying them to Antiochus , will not by any one be easily disproved . Fourthly , The miseries expressed , Dan. 12. do befall Daniels people , Vers . 1. that is , the Iews before Christs time : not the Christians vexed by the Turks after Christs time , when there is neither Jew nor Gentile , but all are one in Christ . Wherefore Mr. Brightman here without any good ground talks of the Turks declining and fall . Having cleared our way by removing the rubs and blocks which seemed to stop our passage , let me now returne to make further exceptions against the accounts of Time in Dr. Alstede and others . Thirdly , Dr. Alstede , Mr. Mede , Mr. Archer , and such as concur in opinion with them , mistake in placing the thousand yeares of the Saints reigning with Christ , the Churches puritie and happinesse , in the fag end of the world , and dregs of time , which in all likelihood will bee worse and worse , as was the old world in Noahs time , and will now need sire , as then water to purge it . See a true glasse of the last times , 2 Tim. 3.1 , 2 , 3 , 4 , 5. where their most wicked affections , words , deeds are set forth . Fourth● Mr. Archer misses the marke and shoots extremely wide , where hee makes Julian the Apostate the setter up of the abomination of desolation spoken of by Daniel . This wretched Emperour doubtlesse aspired to the height of wickednesse , but was prevented of this inglorious achievement both by Antiochus and Titus , as I have already shewed . Hee not onely came too late for the worke , but could effect nothing hee desired : and was so far from taking away the Jewish sacrifices ( which is one main thing , Dan. 12.11 . mentioned ) that hee attempted to set them up in contempt of Christians and Christ their master . Fiftly , Both Dr. Alstede and Mr. Archer and others of their opinion erre in multiplying one thousand two hundred dayes to the number of ●so many years . T is true that dayes bee put for years , Ezck. 4. but t is not consequent that in all other prophecies it should bee so : Nor indeed in any can it bee so : but where some circumstances require it , or God plainly sayes as to Ezekiel : 1 appoint thee a day for a yeare , a day for a yeare . To him the words are doubled , that wee should not mistake . In Daniel wee find them not single . And must not of our owne heads devise , what was never intended . 2. The dayes two thousand three hundred in Dan. 8.14 . bee properly understood of dayes according to Mr. Brightman and others : Why then may not one thousand two hundred dayes , Dan. 12.11 . be so likewise expounded ? Reply . Dayes one thousand two hundred and sixtie , and moneths fortie two , in the Revelation expresse a longer time then the bare words import . So may the summe here . If you say that in the Apocalyps is meant properly so many dayes or moneths , you accord with the Papists , who hold that Antichrist shall reign but just three years and a half . Answ. I know well that Christs servants , Rev. 11. witnesse to his truth , that the beast , Rev. 13.1 . rages , that the woman clad with the Sun , Rev. 12. is preserved in the Wildernesse longer then three years and a half , though the limits of their times expressed , properly signifie no longer a spade : but I say further , that phrases and formes of speech in the Revelation have often reference to former matters to which they have some resemblance : So Babel and Egypt in the Apocalyps signifie not properly , but metaphorically places and States like them for mischiefs done to Gods people , and their ruine thereupon : So the three years and an halfe of the Saints preaching and persecution is not properly just so long , but hath a reference unto Christs preaching and persecution , which was in proprietie of speech just so long . This is to shew that the Saints case is like Christs , and the time not properly , but by allusion understood of them : So in Scripture the Saints afflictions are called the afflictions of Christ , Col. 1.24 . and the Saints are said to have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a share and part of Christs sufferings , Phil. 3.10 . and to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} partakers of Christs sufferings , Heb. 12.8 . and to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} comformable and like to Christ , Rom. 8.29 . and Saint John and other Christians are said to bee companions in tribulation , and in the Kingdome of Christ , Rev. 1.9 . Thus Christ is the great and eminent both Teacher of and sufferer for the truth ; his servants imitate his actions , and are like to him in suffering . Such was the course of Christs publick ministery , whilst hee lived , such must be theirs untill their deaths . As hee , so they must hold out and continue faithfull in their callings . His time was but three years and an half : theirs may bee lesse , perhaps something more ; but however , it will bee a momentary and short space in regard of the eternall weight of glory , which follows it , Againe , as the seven Churches of Asia , some purer , some more corrupt , some in diverse respects prais-worthy , others in as many respects justly to bee blamed , shew the state and condition of seventie and more Churches , and what Christ hath to say to them in regard of their like obedience or disobedience unto him : So the teaching and sufferings of Christ in three yeares and an halfe shew , what shall bee the case of his servants in three times three or moe years of their ministry ? So that time is put for the condition of the time and things done therein . As , Act. 3.24 . The Prophets foretold these times . And Esther 1.13 . wise men knowing the times : that is , things done in the times . And Christ saith , Father keep me from that houre , Joh. 12.17 . that uphold me in the sorrowes of that houre . Thus then you see apparently that I run not into the Papists errour , who absurdly bound Antichrists persecution , and the Saints sufferings to three years and an half ; Rome first in its wicked and Idolatrous Emperours ; secondly , in its proud and superstitious Popes hath been an Egypt and a Babel to Gods servants , oppressing them these one thousand six hundred years , and not barely three years and a half : and in all this time God hath had witnesses to his truth . The allusion both to the places and the time is most elegant and comfortable . They that suffer with Christ , shall also reign with him . Sixtly , If the setling of the dayes one thousand two hundred and ninetie , counting them so many years , as above , bee faultie , then Mr. Archers addition of fortie five yeares unto them , ( which are the overplus of one thousand three hundred thirtie five dayes , by him counted yeares , Dan. 12.12 . ) must also be erroneous . Besides Mr. Archer mistakes by making those fortie five years to be a time of great affliction to the Jews . For their welfare begins at the end of one thousand two hundred and ninetie dayes , when Jerusalems desolation is repaired , and the daily sacrifice renewed : and a further accesse of happinesse is made unto them fortie five dayes after . So that Dan. 12.11 , 12. speaks of the Jews welfare , not of their misery ; and fits their condition in Antiochus time exactly ; for about fortie five dayes after Judas Maccabeus had cleansed the Altar , and sacrificed thereon , Antiochus became extreamly sick , and confessed how unjustly he had tyrannized over the Jews , 1 Macc. 6.8.9 , &c. and soon after in the next year died . Seventhly , Mr. Archer affirmes that Julian was the setter up of the abomination of desolation spoken of Dan. 12.11 . Mr. Brightman is of the same opinion on Dan. 12. Admit this to be true : then hee must also bee the taker away of the daily sacrifice : for both these go together , and have the same time asoribed unto them . Now Julian was so farre from taking away the Jewish sacrifices , that hee indeavoured to set them up , and did much countenance the Je●es against the Christians . Socrate● Eccl. Hist. B. 3. Eighthly , there is no reason why Mr. Archer should hold that after dayes or years one thousand two hundred and ninetie , Dan. 12.11 . the Jews should bee cal'd to Christianitle . The Text faith no such thing : but tels how the Jews should bee freed from two miseries ; first , from the desolation of Jerusalem , secondly , from the taking away their daily sacrifi●e . Seeing these two are the miseries befalling the Jews untill the end of the time there designed , they must necessarily fall in the time that sacrifice was lawfull . And therefore they must not bee in the daies of Titus , or of the Turk . Ninthly , These learned men swerve from the truth , by not making Christ at his being on earth , the strong man , who bound Satan , and gave his Apostles power to tread on the Serpent , whose head himself brok , and whom hee made as lightning to fall from Heaven : so that from the time of Christs Ascension the devill could not prevail to deceive all Nations , as before hee had don : but was loosed about a thousand years afterward , as hath been declared above . Tenthly , There is not any passage in the Revelation or elsewhere , that I know , from which it can bee proved , that the Papacy began in the year four hundred and six . T is true , that about this time Constantine left Rome , and made Constantinople his royall Seat : but the Bishop and Church of Rome , did not then so apostate , and degenerate from what they had been , that grosse popery and Antichristianism may bee laid to their charg . Constantine , who erected Churches , placed new Bishops in them , countenanced other good Bishops already placed ; so held his Imperiall autority , and Vicegerency under Christ , that the Bishop of Rome never in his time exalted himself above the royall Scepter , or challenged an universall autority over all Churches . There were fault● in Churches , and errours in Bishops and teachers before Constantines time , and in it . But wee see by Christs judgment upon the seven Churches in Asia , Rev. 2. and 3. that some faults and errours do not presently unchurch a people , as rank Popery and Antichristianism doe . Eleventhly , If the ten Kings received their kingdom , Apoc. 17.12 . and imployed their power in oppressing the Church , together with the beast , namely , the persecuting Emperours , then they received that their power from the C●sars long before the year four hundred and six . And if it bee meant of receiving their power from the Popes , it is manifest that they submitted not their necks , nor took their Scepters from the Popes , untill many years after four hundred and six , namely untill about the year of Christ one thousand and odde . Herein therefore Mr. Archers ground-work fails him . Twelfthly , How can the year one thousand two hundred and sixty bee attributed to the Pope alone ? Suppose so many years given to the warring Beast , Rev. 13.4 , 5. that is , the Emperours , which make the sixth head , and the● ruled in Saint Johns time : I finde nor the like time ascribed to the beast with two horns , or to any particular type , whereby the Popes alone are expressed . Mr. Brightman holds the beast , Rev. 13.1 . not to bee the Emperours or civill State of Rome , but the Popes : because the Imperiall State was risen before St. Johns time ; and Christ shewed to Saint John , matters onely , which were to bee don after the giving of those visions , Rev. 4.1 . To this I Answer , Christ did shew St. John matters , which for the most part were to bee don after the Vision , Rev. 4. But hee shewed him also , first , some things absolutely don and past : as namely , five of the heads of the Beast seen by John , were faln and gon , Rev. 17.11 . Christ appeared to him as a Lamb that had been stain , Rev. 5.6 . This was don long before that vision And secondly , some things shewed to John were formerly in part fulfilled , and were yet more and more to bee fufillled in and after his time . As these , God doubtlesse before sat gloriously upon his Throne , as hee is said to sit . Rev. 4.2 . The Elders , namely John himself and the other Apostles , and the whole Church of God , before Johns Visions , ascribed praise , honour , glory , &c. to the Lamb , as they doe , Rev. 4. & 5. The New Jerusalem spoken of , Rev. 21.10 . was before Mother of the beleeving Galatians , and other Christians , Gal. 4.26 . Heb. 12.22 . I might instance in diverse other the like passages . Observe this well , or els Mr. Brightman will by a false fire mislead you in diverse other matters . Thirteenthly , Mr. Archer and some others , though they decline the grosse millenary opinion of one thonsand years victory , pleasure , Joviality , yet in ascribing to their refined thousand years plenty of all things without sin , and making the Martyrs raised from death , partakers thereof , &c. palpably ( as I conceive ) mistake . For the Kingdom of God is not meat and drink . nor ( which is consequent ) other matters , lesse necessary . And to what end should the bodies of the Martyrs and Saints raised up immortall and glorified ( such they are described to bee 1 Cor. 15. ) live again on earth to make use of such poor accommodations , and not rather enjoy glory and immortality in heaven : for which the resurrection fits them ; as it did Christ risen from the dead , and ascending into heaven ? Fourteenthly , See how they jar and differ in their judgment . Mr. Brightman to the summe three hundred and sixty in Julians time addes the one thousand two hundred and ninty in Dan. 12.11 . and the forty five years more there in verse 12. and saies , that the Turks power will bee extinct in the yeare one thousand six hundred ninty five , to which summs those numbers doe amount . Mr. A●cher from three hundred sixty six , and the other summes saies , that in the year one thousand seven hundred , the thousand years begin . Dr. Alstede to the year ninty six , in which , saith hee , Jerusalem fell , addes the same one thousand two hundred and ninty , and one thousand three hundred thirty five , and affirms that the thousand years , Apoc. 20 end in the year two thousand six hundred ninty four , which Mr. Brightman ends about the year one thousand three hundred . Mr. Archer to the year four hundred and six , when saith hee , the Papacy began , addes the one thousand two hundred and sixty , Apoc. 11.3 . and 12.6 . And tels us , that the Papacy falls in the year one thousand six hundred sixty six . Mr. Brightman from the same summes and an addition of years , for the heads cure , which Apoo. 13 was wounded ( which cure some others , that think themselves Surgeons , not inferior to him , little thought of ) makes the Pope-doms fall to bee in the year , one thousand six hundred eighty six . See his Comment . on Apoc. 13.5 . Hereby it appears , what liberty is taken to dispose of these Propheticall accounts of time , rather according to humane fancy , then clear evidence of Scripture : whence their opinions become different , and leave us more uncertain , and unresolved , then when wee consulted them : except wee will confide , and relie more on mens persons , then on their proofs and arguments . In opinions thus disagreeing it necessarily follows , that some of them bee faulty : and t is not improbable ( their grounds beeing so sandy and weak ) that all of them may bee false . What Reasons I have here alledged to disprove them , I humbly submit to the censure of such as are judicious in these matters . Chap. VI . The Arguments and autorities from the Rabbins , brought by Mr. Mede on Rev. 20. answered . MR. John Mede , on Rev. 20. produceth diverse reasons for his opinion about the thousand years . And thus first hee argues : Gorists kingdom is joyned with his appearance to judge the quick and the dead , 2 Tim. 4.1 . But at Christs last appearing to judg the quick and the dead , he is so sarre from beginn●ing a new kingdom , that bee delivers up the kingdom to his Father . That kingdom therefore , which neither shall bee before the appearance of the Lord , nor after the last resurrection , is necessarily between them . And this kingdom is said to bee for one thousand years , Rev. 20. Answ. Saint Paul sayes not , that Christs Kingdom was not before his appearing to judg the quick and the dead : and Mr. Mede himself grants , That Christ long before had a crown given him , and rode firth , conquering and to conquer , Rev. 6.2 . This hee judges to bee in the beginning of the Apocalypticall times . And that it was so , I have above proved . In the latter end of his Kingdom , Christ makes an absolute conquest over the beast and ●alse Prophet : and casts them into the fiery Lake ; and brings all men to judgment : and then delivers up his Kingdom of governing and defending his Church in this world , to his Father : And they reign together eternally with the Saints in a setl●d and blessed estate . Secondly , I conceive the terms at his appearing , and in or at his kingdom , to bee in sense , at his manifest appearing to bee the great King . And that the form of speech is duobus pro uno positis , by putting two expressions for one . So Thunders and voices , Rev. 8.5 . are put for thundring or loud voices , as both Mr. Mede , and Mr. Brightman , expound that place . The reason why I thus understand it , is , because Christ ever truly the great King then appears manifestly to bee the great King indeed by an absolute conquest over the Churches enemies , and by over-comming death , and by bringing , as the great and on●y King , the whole world to judgement . Object . In Dan. 7.9 . and Rev. 20.4 . Thrones are said to bee set up , and judgment given to the Saints , ( who are said to judg the world , 1 Cor. 6.2 . ) and the Saints to obtain the Kingdom , that is , to live and reign with Christ . Besides , in Dan. 7.13 , 14. and Luk. 21.24 , it is said , That Christ shall appear in the clouds of heaven , and have power , glory , and kingdom given him : so that all people , Nations , and languages shall serve him ; and that these things shall come to passe , when the times of the Gentiles shall come to an end . That is , when the little born , Dan. 7.11 . namely Antichrist , is overthrown . Therefore Christs glorious Kingdom , and the Saints reign with him takes not place untill the Popedom bee ruined . Answ. In Dan. 7.9 . the Thrones , that is , those of the four beasts , are said to bee ( so our new translation hath it ) cast down : and the Antient of daies to sit on his Throne . Hee gives judgement to the Saints , that is , on their party , or inables them to maintain their party against the little horn that domineered over them before for a time , times , and half a time . The Saints therefore in those daies after Antiochus his armies were defeated , set up Gods worship again , 1 Macc. 4. and maintained their cause against the body of the fourth Be●st , which was then hornlesse , Dan. 7.11 . and 26 : So that it began to decay , and was consuming daily unto the end . This the Jews Gods people did untill the Son of man came in the clouds of heaven , and received the ●ternall kingdom , Dan. 7.14 . which began ( as was above proved ) one thousand five hundred years agon . Secondly , How Christs Kingdom so long agon begun , the Saints judged and reigned , I have likewise declared . Thirdly , Christs glorious comming to judgment is sometimes to bee understood of vengeance and punishment ins●icted on the world for their sins . So the Lord is said , Judg. 14. To come with thousands of his holy ones to give judgment against all men , and to rebuke the ungodly , &c. when hee drowned the old world : So Christ comming with power and great glory , in these Texts of Daniel and Luke , may expresse his comming with vengeance against the Romans and Jews that kild him , and opposed the Gospel . For it is said , Luk. 21 , 22 , and 32. That that age and generation should not passe , untill all those things were fulfilled : Besides , it is not said , that Christ shall not so come , untill the times of the Gentiles were fulfilled , but untill Jerusalem bee trodden under foot by the Gentiles , and the power of heaven , Sun , Moon , and Stars ( that is , the government of that people ) bee shaken , This was don when Jerusalem was overthrown . Repl : The sense of Luke 21.32 . may bee ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , this people , Nation , kindred of the Jews shall not passe , or cease to be a Nation , or people , untill these things bee fulfilled . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so signifies . Ans. The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} expresses Dor generation in the old Testament a hundred times : It is sometimes also put for Gnam , Mispa●ha●h , M●ledeth , people , nation , progeny : But then commonly it intends and denotes the Nation or family then living , which is all one in meaning with Generation : In this sense , The People and Nation , and race of men now living shall not passe , or be extinct , untill all these things be accomplished . Repl : If you deny the Texts , Dan. 7.9 . & 22. & Rev : 20.4 . to expresse the great day of judgment , Christs comming in the clouds with power and great glory , and the Saints with him to judge the Earth , and abolith Antichrist with the brightnesse of his comming in the thousand years yet to come , you undermine the pillar of Evangelicall faith , concerning the glorious comming of Christ . Answ : God is known by executing judgment , Psalm 9.16 . Not by the great and sinall judgment onely , but by other particular judgments also on mankind . Some Jews might mis-conceive of Gods dealing towards them ; and be perswaded , that they should in , or at Christs time get their necks from under the yoak of their oppressors . But when they saw Jerusalem in that age ruined , many Jews cruelly slain , the rest grievously disperst : how could they but think , and you now conceit , that God then sate gloriously in judgment against them , who were grown as secure as they in the old world , Mat. 24.37 . Luke 17.26 . As this judgment was conspicuous ; and shewed the great power and glory of Christ , and verified Christs speech of some then standing by him , who should not taste death , untill they saw Christs kingdom come with power , Mark 9.1 . So I verily believe , that Christ will come in the clouds , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with clouds of witnesses , Mark 14.62 . and great power to judge and destroy Antichrist , and all his Churches enemies , Apoc. 20.9 . Thus doe I endeavour to hold up the pillar of Evangelicall truth , and in no wi●e undermine it . Christ , I say , hath already by the brightnesse of his comming in the word preached given Antichrist such a blow , that hee shall never lick himself whole ; and will in his good time bring him to utter confusion : What was done in the thousand years , I have above sufficiently unfolded . Object . Justin Martyr tels Trypho the Jew , that himself , and all Orthodox Christians knew the resurrection of the body , and the thousand years , in which Jerusalem should be re-edified , adorned , and inlarged , according as Ezekiel and Esay had prophecied of a thousand years , in which shall bee a new heaven , and new earth : So that Jerusalem is made to triumph , and the dayes of Gods people to bee as the dayes of the tree of life ; In these words , saith Justin , we hold that the thousand years are implicitly pointed at : He further saith , that John in the Revelation prophesied , that Christians should accomplish that thousand year in Jerusalem . Answ. Justin beleeves the resurrection of the body ; wee deny it not . But Justin asserts not two resurrections , as some now doe , one a thousand years before the other : Justin sayes , that Jerusalem shall bee re-edified , inlarged , adorned in such sense as Ezekiel and Esay foretold : it is most true ; A Jerusalem , that in Rev. 21.10 , & Gal : 4.26 : all the world over shall bee made a place of Gods worship ( as was the old Jerusalem ) to the great joy of all people : the distinction of Jew and Gentile shall bee taken away , and all true Christians shall bee the Israel of God , and true Jews : and shall have no need of the old Jerusalem . How implicitly in Esaies words , by Justin cited , the thousand years should be pointed at , he is quicksighted , that can discern . No man ( I think ) endeavours now to prove the thousand years from that text in Esay . It there were any such thing in Esays words , Logick now , if ever , would work it out . Further , St : John sayes not totidem verbis in expresse terms , what Iustin alledges : but that there shall be a new Ierusalem comming down from heaven , not built by man ; and that the Saints shall reign a thousand years with Christ : and I will also grant , that this reign should bee in the new Jerusalem . But that reign was in the beginning of the Gospels times for a thousand yeers , and shall not bee towards the end of the world : This Ierusalem is mother of us all , of all the Israel of God , of all beleeving Iews and Gentiles , in all times to the world end ; and is not limited to old Jerusalems seat , and some certain time . That kingdom began long since , and was such , as hath been above shewed , not such as the pleaders for the thousand yeers to come , describe it . Object . Divers of the Ancient Fathers , besides Iustin Martyr , as Ireneus , Tertullian , Lactantius , Nepos , and others , held the opinion of the thousand yeers reign . Austine himself sometime inclined to the same : and it seems to bee Ieroms prime Argument against it , that it savoured of Judaism : to reject this opinion , is a neglect of an ancient Tradition of the Church . Papias recommended it to the Fathers above , they to us . Answ. The antiquity of this opinion , will be little warrant to the verity of it : if wee consider that Ireneus sayes , That Papias an Auditor of St. John asserted it : whereas Papias himself denies that ever hee saw or heard the Apostles . And Eusebius B : 3. Histor : Eccles. sayes , that Papias was too credulous , and of shallow judgment , and by mis-interpreting Apostolicall expositions led others into errour ; as Ireneus in this very point ; and as some conceive , in the opinion of Antichrists reign but for three years and an half near the worlds end . You see then , what a tottering and weak foundation this tradition hath . It is granted , that Austin had an inclination to like of it , but his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} second thoughts made him wisely to abandon those Fathers faulty opinion , and to correct his own : as for Ierom , hee censures the millenary conceit to bee a Iewish {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fable ; and so inconsistent with the vision , in Apoc. 20. jarring in it self , contrary to other Scriptures , and unworthy of the Christian faith ; See Ierom on the life of Papias . Hee had therefore Arguments sufficient to confute it . Dionysins a learned and judicious Bishop of Alexandria called together the chief abettors of this opinion , and argued with them about it three dayes , from morning till night , and examined Nepos Book in defence thereof : whereupon in conclusion his chief opposer yeelded , and promised never to teach , or so much as to mention the opinion again : and all the rest there present submitted to the truth , Euseb. Histor. B. 7. Repl. Bee this opinion true or false , or whether the Fathers held an errour herein or no ; to bee of the same minde with the Jews is not alwayes culpable . The Rabbins tell us , that the seventh millenary is the great day of Judgment . That the world shall continue six thousand years , and in the seventh thousand bee destroyed with fire , and purified : and the Lord alone shall bee exalted in that day , Esa. 2. that is , shall bee King over all the Earth . They say , that God in this millenary shall break the wicked ; and that it shall bee a great Sabbath , or day of rest . Other Rabbins hold , that the sixt millenary shall be the day of Judgment . Rabbi Elias sayes , that the world should continue two thousand yeers before the Law , two thousand years under the Law , two thousand under Christ . See these and other their opinions cited by Mr. Mede on Revel. 20. Answ. No man holds the Jews in all things culpable . They are most carefull and vigilant preservers of the originall Hebrew Text intire and uncorrupt : so that had not the Jews and Greeks been kept distinct people untill these times , the knowledge both of the Hebrew & Greek originals had perished by the prevalency of Papistical darknesse . See my preface to Cognatio Linguarum . The Iews also , when they list to speak out , shew good skill in the sacred stories . Besides many passages in their Talmuds about their rites and customes serve better to open some difficulties in the New Testament , then our Latine Commentaries . What I attribute to the knowledge lockt up in the Hebrew tongue , see in my Book Cognatio Linguarum . Posit . 9. The Rabbins have many truths : but like good corne in much chaffe ; themselves often times so speake , that they will tell you , Stultus credit omni verbo , it is sillinesse to take all they speak for sad truth . Maimonid . part 1. chap. 62. Schick . Bechin . Happer . pag. 114. Some truths they hide under Enigmaes and Parables , and of them they say , I finding a Pomegranat did eat the Kernels and laid by the Rinde . P. Galatin . 1.7 . Yet many such riddles they have not worth the cracking their shell , and more like a deafe nut , then an wholsome Pomegranat . These fall under Pauls prohibition of not giving heed to fables , 1 Tim. 1.4 . Hee that will prositably peruse them , must try all things in them , and keep that which is good , 1 Thes. 5.21 . And whoever will hope to deale soundly with them ( which would bee a glorious and heavenly work ) for their conversion , must bee able to match and surpasse them , as in sound knowledge of the Scripture , so in their own tongue and learning , as the Apostles and ancient Fathers did the Greeks . Herein Mr. Broughton did much , and had hee lived longer by good incouragement was both able and willing to have done far more . Secondly , for the present question observe the Jews jarring opinions . Some of them hold the day of judgment , the wickeds breaking , and the Messias his exalting to bee at the end of the fift millenary ; which is fully past : for I hold the world to be five thousand five hundred seventie one years old in this year one thousand six hundred fortie foure ; yet is not the one thousand years by some conceived to bee begun . Some begin the great Sabbath at the end of the sixt millenary : Such as live to it shall see how neer they come to the mark . Elias seems to hold , that the fift and sixt millenary shall bee under Christ : and therefore , say I , by their own grounds , times of much happinesse . I would they were so humble as to make use of them . There can be but one truth , some of these ( to passe by others ) must needs misse it , perhaps all of them : See how our writers vary from them . Mr. Brightman begins the famous 1000. years in the three hundred year of Christ , Dr. Alstede in one thousand six hundred ninetie foure , Mr. Archer in one thousand six hundred sixtie six , or in one thousand seven hundred . Others differ from these . This 't is to grope after truth by a darke light , or no light at all ; Maimonides saies well , It is better that a matter of which no certain demonstration can be made , should remain in doubt , then in vain to dispute thereof . Mor. Neb. Part. a. Cap. 16. Repl. Wee Christians use Jewish termes ; Gehenna for hell , Paradise for heaven , the day of judgment for Gods finall judicature ; yea Saint Peter may seem to have confirmed the Rabbins tradition by his speech of the day of judgement , 2 Pet. 3.7 . and of one day being with the Lord as a thousand years ; Let us not rashly neglect their terms . Answ. Pau's rule is , not to use words , which mans wisdom teaches , 1 Cor. 2.13 . to avoyd prophane and vain jangling and opposition of science , 1 Tim. 6.20 . for there may bee wisdom and science falsly so cald . Hee injoyns us to speak {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the words of God , 1 Pet. 4.11 . wholsom words of our Lord Jesus Christ , doctrin according to godlinesse , 1 Tim 6.3 . and tending to godly edification . These rules wee may observe , and yet seeing Gods word speaks linguis ●ominum as men use to do , ( so said Maimonid . Mor. Neb. p. 1. c. 26. ) and hath frequent Metaphors , Metonymies , Ellipses , Metaplasms , and other forms and frames of speech usuall in other tongues and forain writers ; wee nor are nor need to bee nice in using the Rabbins phrases , especially these , which the New Testament doth expresly and particularly warrant by its own example , or in generall by examples of like nature ; so that wee ever take heed that they lead us not into errour . The holy Spirit is so far from scrupulositie in this kind , that not onely it makes use of those Rabbinick and Jewish terms above ; but of Syriack also , as Abba Father , Maranaths the Lord comes ; of Roman , as Legio a Legion , custodia a watch ; of the Septuagints , as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} poyson , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. 11.21 . from Gen. 47. ●1 . in which word the Seventie mistook , and translated Matteh {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a staffe , for Mittah a bed : And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is a wonderfull thing , Matth. 21.42 . ( mistook also by the Seventie in Psal. 118.22 . ) for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . In these and some other the mastakes of the Seventie Interpreters , the New Testament follows them , where the errour might bee helped by recourse to the Hebrew of the Old Testament . Yea the holy Ghost hath made use of some Poets speeches , Tit. 1.12 . Act. 17.28 . and declined not the names Castor and Pollun , or Dioscuri , Act. 28.11 . a terme superstitiously used by the Heathen : So that I conceive , that where God sayes , yee shall not name the Heathen gods , Jos. 23.7 . hee intends the naming them with honour and reverence , as the Heathen did . Wherefore wee may use Jewish terms and forms of speeches borrowed from other nations , so that wee trespasse not against the rules above . Wee must ever have a diligent care , as not to obey the commandements of man , so not to use their terms , that turn from the truth , Tit. 1.14 . wee must bee carefull that we do not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} teach other doctrine then that received from Jesus Christ , 1 Tim. 1.3 . into which stray by-paths , quaint and novell expressions do sometimes make men unawares to slip . Saint Peter hath the term , day of judgment , 2 Pet. 2.9 . and 3.7 . calling it the day , to which the wicked are reserved . But hee rather hath it from Job 21.30 . then from the Rabbins ; See the place . As for Saint Peters speech , which follows , One day with the Lord is as a thousand years , and a thousand years as one day : it shews that perhaps men will count God slack of his promise , as of that , Luk. 18.7 , 8. God will avenge his elect , which cry day and night unto him , yea though bee long forbeare , hee will , I say , avenge them quickly . A little time may seem long to a man : but in regard of God himself , there is no slacknesse ; onely in mercy hee gives men time to repent . So that Saint Peter expresses the day or time of Gods longsuffering : and not the day of judgements continuance to bee for a thousand years . as Mr. Mede and others conceive . Besides , Christ ●seth , as this , so many other passages of Scripture misconstrued by the Jews , yet needs not to refute the Jews misprision . It is sufficient that Christ applies them aright . Rectum est index sui & obliqui . The very propounding of truth will justifie it selfe , and disclose what is erroneous . But not to dwell longer on this matter , I hold that all phrases or speeches are to bee approved or disallowed , according to the ground on which they be built . See what the Rabbins say for themselves in this regard ; Rabbi Elias saies , that the world shall continue six thousand years ; Why so ? Because there be six Alephs in the fi●t Verse of Genesis , where each Aleph stands for a thousand . This reason is senselesse : but if you dislike it , you shall bee told from Rabbi Symeon Ben. Iaba . Woe bee to him that thinks the Law containes no more in it then the ●are words import . To this I say no more , then that as wee must not take any thing from the Law , which on good ground may bee concluded thence , so wee must not adde thereunto , Deut. 12.32 . that is , wee must not infer from the Law , what the holy Spirit never intended . The learned Mr. W. Schickard hath well shaken such like Jewish tricks as this . Bechin . Happerush . pag. 146. &c. Repl. A tradition agreeing with Rabbi Ketina's opinion of the worlds destruction in the seventh millenary , gives us a better ground for its truth ; thus . After six years the Jews land and people had a cessation and rest : so after that six thousand years bee past , in the seventh thousand years the world shall have a cessation and rest . Answ. The use which God makes of the seventh years rest in Levit. 25. is much different from that of the Rabbins ; Namely , that the Iews might know that the Land was Gods , and they but sojourners with him , Vers . 23. That they might observe how God blessed them , when they in the seventh yeare labored not ; and that it was hee that gave the encrease , when they did labour ; and so depend on his goodnesse to them : It served also to bring them to the seventh seven , and so come to the Jubilee , the famous year of rest . So they might rather conclude , that the world should stand ( but this also would bee but a sandy foundation ) fortie nine thousand years , and then have a great Jubilee and rest , in which the last Trumpet should sound , as in the Jubilee year the Jews Trumpets were wont to doe . Obj. The ancient Jews understood , Esa. 2.11 . and 17. of the great day of judgement : where it is said , and the Lord alone shall be exalted in that day . The later Iews speak something to the same purpose ; and thence they say that the Lord shall be King over all the earth . Answ. In Esay 2. is an excellent prophecie of the preaching of the Gospel , and of the calling of the Gentiles by the Word going out from Sion and Ierusalem . This was fulfilled when God set up Christ his King on mount Sion , as I proved above . Peruse the Chapter , ballance each passage , and particle thereof , and try whether there bee any the least warrant for a day of judgment of a thousand years continuance . It is true , that when the Gospel began to bee taught , Christ was by all true beleevers exalted alone , and preferred above all the high looks and loftiness of men : many idolatrous and superstitious persons then turned to Christ , and cast away their silver and golden Idols , as there it is foretold . And if any unbeleevers saw not then Christs glory , they were justly to bee blamed . His glory was then such , and hath so continued , that the gates of hell could never prevaile against it . It is true , that many worldly Potentates then strove to exalt themselves above Christ , and were highly exalted by others ; saying , Who is like this our Lord ? who can war with him ? But Christ in due time did manifest that these brags were vain and foolish : Because Christ by overthrowing them , will shew his might to bee far above them , and that all their forces are inconsiderable . And at the day of judgment , when all quick and dead shall stand before him , all both small and great shall see and consesse him alone to bee exalted . But neither in Esay 2. nor in the whole prophecie is there any ground for two resurrections , and a day of judgment between them of a thousand years continuance . Obj. The Rabbins think the title of Psal. 92. L●jom ●ass●abat for the day of the Sabbath to bee the argument of the Psalme , and to be understood of the Sabbath of a thousand years . Answ. Wee find the Rabbins often extravagant in their opinions , therefore their bare affertion cannot bee a sufficient warrant unto us , they say , that Psal. 92 , is for the day , that shall bee all rest . On Talm. Sanedr . Ch. 11. and adde that a thousand years in Gods sight are but as yesterday : from Psal. 90.4 . Wee must attend more , why they thus speak , then that they thus speak , and try what they say : against their assertion thus I argue . First , if the title of the Psalm import that it was onely for the Sabbath of the thousand years , that is , then to bee used : as the title Libnei Korch implies a Psalm to bee used and sung by the sons of Kore● : how is it that some Rabbins say ; that it was sung by Adam in the evening before the Sabbath , after the promise made to him ; and others say , it was sung in the Sanctuary by the Levits ? Secondly , If the title bee so expounded that Lejom Hassh . meane concerning the Sabbath , as the objection intimates , by making this title the Argument of the Psalm ; this cannot bee : For the Psalm intreats not of the thousand years of Christs reign , making it such as some now doe : Yea it speaks of Gods being the most high , and the King exalted above all ( not for a thousand years , but ) for evermore ; and touches matters usuall in the gracious course of Gods governing the world , and his goodnesse to man in the same . Thirdly , What day is all rest ? none , I think on this earth . Here the Church is militant . The dead that die in the Lord rest from their labours , Revel. 14.13 . The time of all rest is in heaven onely . 4. The speech of a thousand years being but as yesterday , in Psalm 90. hath no more reference to the title of this Psalm , then Harp and Harrow have each to other . Fiftly , The 90 Psalm speaks of mans birth , his flourishing , his decay . If hee live threescore and ten or eightie years , ( as men did in Moses , in Davids , in our times ) his dayes seeme as soon past , as a thought . To it they are compared . If man could live a thousand years ( as Adam almost did ) these in Gods sight are but as yesterday , as a watch in the night , that are past . What are they to God that is eternall ? Sixtly , what reason hath any one to refer the words of a thousand years being as yesterday more to the seventh thousand years , then to the fourth , sift or sixt thousand years of the world ? Obj. Wee desire the conversion of the Iews , and is it not the easiest way to deale with them for the same end , not to wrest plain Prophecies , which pertain to the last and glorious comming of Christ , to his first comming : So that wee hold the main truth , and prove to them , that Iesus of Nazaret was the true Messias , and that they ought not to expect any other ? Answ. Here Mr. Mede answers himself , saying ; That a Christian must consent no further to the Jews then his profession ( rightly I suppose , grounded on Gods truth ) will give him leave . The rule is good . Now let us try what things hee holds to belong to the second comming of Christ , not to his first , as others affirme . First Instance in Mr. M●de , in Revel. 1.7 . it is said , That Jesus Christ who bath washed us from our sins by his blood , comes in the clouds of heaven , and every eye shall see him , even they that have crucified him , and all Tribes of the earth ( hall mourn before him . These passages are verified onely at Christs last and glorious comming . Answ. The mourning of all kinreds of the earth in regard of their sins , for whose expiation Christ was crucified , is foretold , Matth. 24.30 . and Luke 21.27 . where it is also said , that hee comes with power and great glory , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with or upon the elouds of heaven , that is , say the Rabbins , the Angels . Coch-Nathon Sanedr . pag. 370. answerable to Jude 14. Where God comes with thousands of his holy ones ; This was fulfilled before that generation passed , Mat. 24.34 . Luke 21.32 . Some that heard Christ preach , are told , that they should not taste death , untill they saw the kingdom of God come with power , Matth. 16.28 . Mark 9.1 . and many of them might live , untill , what was shewed to St. John Rev. 6 by the horses and riders upon them , was in some sort fulfilled . The high Priest and his assistants might live to see the Son of man sit on the right hand of the power of God , and come in or with the clouds of heaven , Matth. 26.24 . to punish the Jews , and ruine Jerusalem , as Henoch bid the old word behold God comming with thousands of his holy ones or Angels to destroy the old world , Jud. 14. In the same manner the Son of man is set forth with a Crown on his head , and a Sickle in his hand , when bee comes to fill up the Wine-presse of his wrath , Revel. 14.18 . The mourning here spoken of was in part fulfilled , Act. 2.37 . in the Jews , who seeing , that is , pondering in their minds , how they had kild the Lord of glory , as Peter there told them , Were with griefe pricked at their hearts , repented and beleeved in Christ . Now what was done by them , was and is in like manner done by all converts of all Nations whatsoever from Christs time to the worlds end . Thus it appears that the passages above instanced in , may bee said to bee done at the Gospels first progresse , and yet must continually be done by all who become Christians in after times . Instance of Mr. Mede . The royall Kingdome of Christ , who feeds the innumerable multitude that have palms in their hands , Revel. 7.17 . and Christs victory over the ten Kings , vassals of the Beast , Rev. 17.4 . are better referred to Christs last & glorious coming , then to his first comming . Answ . The multitude with palms in their hands are converts of all nations , kinreds , tongues , and people , who praise God for their salvation , Rev. 7.10.11 . The like is done , Revel. 5. where the redeemed out of all Nations acknowledge all power , riches , wisdom , strength , honour , glory , and praise to belong to Christ , who sits crowned upon his throne . This vision in Chap. 5. Mr. Mede himselfe holds to bee fulfilled in the beginning of the Apocalypticall times . The Palm bearing multitude ( bee they in what time they shall ) continue the same course of ascribing all praise , honour , power , &c. to Christ sitting on his throne . And Christ , Revel. 17.14 . conquering the ten Kings , shews himself to bee Lord of Lords and King of Kings . Now before the visions here mentioned Christ was exalted far above all principalities , powers , and dominations , and every title and name that is named , not in this world onely , but in the world to come , Ephes. 1.21.22 . and in the very entrance of the Revelation in stiled , the Prince of the Kings of the earth , Revel. 1.5 . Therefore the royall Kingdom , and all power , and honour , &c. begins to bee due to Christ at his first comming , and must in all times afterward , even to his second comming at the worlds end be ascribed unto him . Instance . The mariage of the Lamb , Revel. 19.7 . The New Jerusalem , Revel. 21.9 . The Lamb , the light of the new Jerusalem , Vers . 23. are better applied to the last and glorious comming of Christ , then wrested to his first comming . Answ. To these Instances I purpose to answer in their due place where now I come to speak of divers passages in the two last Chapters of the Revelation . Chap. VII . Objections out of Revel. 21. & 22. answered . AMong learned expositers many controversies and doubts are moved about the two last Chapters of the Revelation : I will briefly handle that which especially concerns the matter here to bee discussed . Obj. Many most excellent and admirable promises are made unto Christians , Apoc. 21. and 22. which must bee made good at one time or other . Many of them have not yet been fulfilled : therefore they are to bee fulfilled hereafter : and that must bee either in the thousand years of the Churches prosperitie , in which the Church and Saints of God shall reign with Christ before the end of the world , or else in the world to come in heaven . The promises are these , of new heavens and new earth , of a new Jerusalem , of its being prepared and trimmed for Christ , the bus band thereof ; of freedom from tears , death , sorrow , pain ; of all things made new , and many other the like . Read the Chapters . Answ. I grant that the promises in these two Chapters are for this life . And thus by severall arguments I prove it . First , the new Jerusalem comes down from God out of heaven , and is on earth : if it were to bee in heaven , then it should ascend from earth to heaven , which it is not said to doe . And this ascending to God befals not Gods servants both in body and soul● untill the last judgment bee past : whereas in this life the Ephesians and other converts become fellow Citizens with the Saints , Ephes. 2.19 . And secondly , there can bee no tears in heaven , which need to bee wiped away from the Saints eyes . Thirdly , T is on earth that the Saints thirst , Revel. 21.6 . and there Christ refreshes them with the water of life , Joh. 4.14 . In heaven they thirst not , but are fully satisfied with all joy and pleasures for evermore , Psal. 16. Then fourthly , the Nations that are saved , Revel. 1.24 . walk . ( a phrase usuall for conversing in this life ) in the light of Christ , who is the light of the world , and glory of his people Israel , Luk. 2.32 . And t is on earth , that Kings doe their service to God , and bring their people to the New Jerusalem , or the true Church . On earth are civill distinctions of Kings and people , of master and servant : but in heaven a Lazarus is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in an Angelicall condition no lesse then a great Monarch , all there rest from their labours . Fiftly , Christ who is the wisdom of the Father , is the Tree of life , Prov. 31.18 . and 22. Rev. 22.2 . and is the life of men in this world , 1 Ioh. 5.20 . As hee is the spirituall Manna , so hee is the fruit of this tree every moneth fed upon by beleevers . Sixtly , The leaves of this tree serve to heale the Nations , Rev. 22.2 . Now in heaven there is no account kept by moneths , nor are there any sores of the Saints to bee healed , or that need cure . The soules of all faithfull are purified by faith in this life , Act. 15.9 . And their bodies lie down , and leave , what was sinfull and corrupt in them , in the dust of the grave , and rising glorious and immortall ascend to heaven . Thus by these Arguments it appears , that the condition of Gods people in this life , is in these two Chapters declared . Secondly , I will shew , that many passages in these Chapters , which seem to belong to the Saints state in heaven , expresse their happy condition not onely in the thousand years from Christs time , but in all the dayes of the Gospel to the worlds end : and thus I prove it . First , Every one that is in Christ is a new creature : and not onely so : but all things are become new , 2 Cor. 5.17 . This is answerable to Apoc. 21.5 . And appears further thus . Christ is the second or new Adam : hee maks new matters ; floods in deserts ; them that were not his people to bee his people ; be makes a new Covenant ; speaks to people by new tongues , gives them new hearts and new spirits ; puts new wine into new bottles ; gives beleevers a new name written in a white stone ; clothes them with new garments ; puts a new song into their mouths ; makes a new heaven and a new earth , and a new Jerusalem , that is , a Church of all beleevers both Jews and Gentiles . These things began to bee performed in Christs life time , and have been , are and will bee continually in fulfilling unto the worlds end . For all Christians from the first to the last have their portion herein . Secondly , the marriage of Christ with the Christian Church began with the preaching of the Gospel : for then God made a marriage Feast , and invited guests unto it , Mat. 22.2 . Joh. 3.29 . Hee hath ever since , now doth , and will continue still inviting them thereunto so long as the world lasts . Paul long since prepared the Corinthians a pure virgin for Christ their husband , 2 Cor. 11.2 . The other Apostles and Religious Teachers ever since have endeavoured the same for other people and Nations . Thirdly , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Tabernacle of God was among men at the Gospels beginning . Then Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bad his Tabernacle among men , Job . 1.14 . and became Immanuel God with us by assuming humane nature . This Tabernacle Christ took up with him to heaven at his ascension . Besides , as God had his dwelling or Tabernacle among the Israelites , in the wildernesse and in Canaan : so Christ walks amidst the golden Candlesticks , the Churches here on earth , Rev. 1. and on his throne hee sits in the midst of the Rulers of his Church , Rev : 5.6 . and all Christians did , doe , and shall acknowledge his glory , honour , dominion , to the worlds end ; as they in that Chapter doe . Fourthly , the Covenant by which men of all Nations are Gods people , and hee their God , Rev : 21. was made at the beginning of the Gospel , and continues to bee made with all converts to the end of time : For God dwelt among the Corinthians , and by Paul said unto them , I will bee your God , and ye shall bee my people , 2 Cor : 6.16 . and hee is the same to every person of any Nation , that fears him , Acts 10.35 . This Covenant is made with all that bee taught of God , and hear him , Jer : 31.33 , 34. Iohn 6.45 . And fifthly , from the Christian Churches beginning to the worlds end ; All tears are wiped from the eyes of all beleevers , no death , sorrow , crying , pain doth rest on them , but passes away , Apoc : 21.4 . So that if they weep ( as men in affliction cannot but sometimes doe ) they ( upon better consideration ) will bee as though they wept not , 1 Cor : 7,31 . They suffer tribulation , but they come out of it , and by the Lamb of God are filled full of all joy and comfort , Rev : 17.14 . There will bee wicked men , who with their tongues will calumniate , and with their weapons wound them : but their malice shall not prosper in the end : They themselves shall fall ; because Gods Covenant of mercy and peace shall never fail his people ; Esa : 54.10 . &c : Hence the Saints are bidden , when perils are at hand , not to fear , Acts 27.24 . not to fear the fear of the wicked , 1 Pet : 3.14 . God being their helper , they need not fear what man can doe unto them , Heb : 13.6 . Yea tears shall bee so wiped away , and pain so allayed , that they shall count it exceeding joy , that they fell into temptations and afflictions , Jam : 1.1 . Their sorrow is in the issue turned into joy , which no man can take from them , Joh : 16.20 . This is of force sufficient to wipe off all tears . For they shall have assurance by their faith in the Lamb , and in his blood , and by their testimony given unto Gods truth , to overcome , Mat : 28.8 . Rev : 12.11 . I might goe on , and further instance in other particulars , which subserve , and are fitted unto these already spoken of . In brief , I will collect them , and say no more , but what may point at them in generall . First , seeing the old Jerusalem is ruined , God builds a new one the mother of all faithfull Christians , both Jews and Gentiles ; and this must needs bee a great and capacious City , having glorious foundations and walls , to bee strong for defence , and have gates on each side of it , for accesse thereunto from the foure coasts of heaven . Secondly , if the twelve Patriarchs of old had their names graven in pearls and jewels , and born by Aaron a type of Christ , the upholder of all the faithfull , for the comfort of each godly person in the twelve Tribes : much more may the names of the twelve Apostles bee set upon the twelve foundations of this glorious City , for the comfort of all such , as are begotten children to Christ by them and their doctrine . Thirdly , if Gods Law was esteemed by David walking therein , above gold , above the finest gold , and thousands of it : then doubtlesse , the streets of the New Jerusalem , in which all good Christians walk , may very well bee compared to gold , as pure and clear , as glasse . Fourthly , the Tabernacle and Temple of old glittered with golden surniture , and the choicest gems : the Christian Church comes not short of either of them : but is , as every man must needs grant , far more glorious in all respects , hath more excellent and spirituall priviledges , and clear and comfortable doctrine far beyond all former times . As the Tents for Gods people are inlarged , and their curtains further spread then of old , Esa. 54.2 . So are Gods favours more extended to the Christian Church , then formerly to the Jewish . Fifthly , If David was the light of Israel , and by his high esteem of Gods word the light to mens paths , made his people to walk safely in that light : much more now is Christ the David , or beloved of God , and the light of the world , and directs Christians to come out of darknesse unto the saving Truth . These and other matters most glorious , spoken of the Churches estate in Rev. 21. & 22. are belonging to the Church of God in this life . Nor need any man to admire that the high and heavenly expressions , in these two Chapters used , concern the estate of the Christian Church in this life . For , first , the faithfull in their life time have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an exhibition or subsistence of things hoped for , of the happinesse promised them for life to come . They have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a summary inventory of things not yet seen , Heb. 11.1 . that is , of the inheritance immortall , and undefiled , and that fades not away , but is reserved for them in Heaven , 1 Pet. 1.4 . The eye of faith is quicksighted , and beholds things afar off , as present . Hereby Abraham in his dayes saw and enjoyed Christ , and redemption by him : and Moses ( which is much more ) saw him that is invisible . Thus a Christian may in this life by faith see , take comfort in , and rejoyce most heartily in the glorious estate of the life to come , and ( as wee use to say ) have an heaven upon earth ; whence it is , that the Church on earth is called Heaven . Of which hereafter I shall speak . Secondly , the comforts , joyes , blessings of Gods people in this life are exceeding abundant , his gifts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unutterable , 2 Cor. 9.15 . their rejoycing for the same is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unexpressible , 1 Pet. 1.8 . They have peace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that passes all understanding , Phil. 4.7 . If they lose wife , children , brothers , lands , or the like , they receive in this life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} things an hundred fold better , Mat. 19.29 . And if Paul count all things dung in comparison of Jesus Christ , and the enjoying of him : the old Jerusalems richly beautified Temple , the resplendent Jewels in the new Jerusalems walls and gates composure , the gold transparent as glasse , with which the streets are paved ; the Cry stall rivers , the fruitfull trees , with which the City is furnished and adorned , cannot fully and to the life set forth the wonderfull glory of Gods Church in this life . Let what can bee said of the Kings daughter , Christs Spouse , of the Churches excellency from outward matters , Psal. 45. in the Song of songs , and elswhere , this addition , S● is all glorious within , surpasses all ; So there is an ward beauty , a spirituall glory superadded to the outward excellency of the Church that goes beyond the highest strains that can by words bee uttered . Let but the saving knowledge of Jesus Christ , the enjoyment of his favour , the comforts of the holy Ghost , which in this life must bee gotten by them that hope to enjoy his presence in the other world , bee put into the ballance against all worldly matters , to whose lustre allusion is so often made in these two Chapters : they are of more weight , and greater worth , then all such outward things . Wherefore the lofty and stately expressions in these Chapters , cannot be denyed to belong to the Christian Church , of which Christ is the light , from his being here on earth , untill he give up his government of the same at the last day , and take up with him his servants to those heavenly mansions , which he hath prepared for them . Chap. VIII . whether the binding of Satan for a thousand yeers bee already past . The Question stated . THE Angels , which in the beginning of the world fell from their happy condition , were east down into Tartarus , and were there reserved in everlasting chains under darknesse , to the judgment of the great day , Jude 6. Therefore they are at all times so bound that they cannot work any mischief to man without especiall commission from God ; who gives them liberty , and looses their chain , so far onely as to him seems good . This sometimes God doth , and that either for triall of the godly , as in Jobs case ; or for to humble them , as when Paul was buffeted by Satans Messenger , 2 Cor. 12.7 . Or for punishment of the wicked , as when Ahab bent to believe false Prophets , was deceived by a lying Spirit , 1 Kings 22. or upon some other the like cases . Of this restraint and loosing of Satan the question is not . Scripture informs us further ; First , of an eminent and notable binding up of Satan for a thousand years after Christs time , in the Abysse or bottomlesse pit ; wherein hee is so fast sealed up , that hee cannot deceive the Nations . Secondly , of an eminent and manifest loosing him , after the thousand yeers are ended . After which time hee works much mischief against Gods people , and draws the Nations in all coasts of the world into combustions of war . The controversie here is , whether this notable binding up of Satan bee already past , or yet to come ? This I am now to discusse . Chap. IX . The famous and notable binding up of Satan is already past , and is not yet to come . THis position I thus prove : Arg. 1. The famous kingdom of Christ and Christians , and this notable binding up of Satan for a thousand years begin both together . Dr. J. Alstede , Mr. J. Mede , Mr. Archer , The Glimpse joyntly hold this undeniable . But the famous Kingdome of Christ and Christians began moe years then one thousand five hundred agon , as I have above proved . Therefore the notable binding up of Satan began one thousand five hundred years agon , and therefore is past long before our time . Arg. 2. Hee that did in eminent manner by the Spirit and finger of God cast out devils , and did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} annul and undo the works of the devill , and spoyled him of his power , did first eminently bind Satan , Matth. 12.29 . Luk 11.20 , &c. But Christ at his being on earth above one thousand five hundred years agon did in eminent manner by the Spirit and finger of God cast out devils , and annull and undo the works of Satan , and spoyle him of his power . Therefore Christ then bound Satan , as above , in an eminent manner . Of Christs casting out of devils is often mention made in the Gospels : as Luk 11.10 . and elsewhere ; and this hee did in such manner , that all man were astonied thereat , Matth. 9.33 . Mark 1.27 . and never saw it in the like manner . That Christ did annull and undoe the works of the devill , and take from him his power , is manifest . The devill was the Prince of darknesse , Christ was the light of the world , Joh. 1.9 . The devill blinded the minds of unbeleevers : Christ commanded light to shine out of darknesse , and gave the Nations knowledg of himself , and the Gospel , 2 Cor. 4.4 . The devill caught men in his snares : Christ by bringing men to repentance and faith freed them from those snares , 2 Tim. 2.26 . Zacheus of a Publican and sinner , and lost man , was by Christ made a son of Abraham , Luk 19. So were other the like converts . The Ephesians were children of wrath , as other Gentiles , and walked according to the Prince that rules in the ayre or darknesse : but Christ inlightned the eyes of their understanding , quickned them by grace , saved them through faith , Ephes. 1.2 . The devill drew men at first into sin , and thereby brought ( as other calamities , so ) death on mankind : but Christ by his death destroyed him that had the power of death , that is , the devill , Heb. 2.14 . and tooke away the sting of death , 1 Cor. 15.55 . So that Satan did but bruise Christs heele ; Christ crushed Satans head . Thus Christ did overpower and conquer Satan in those primitive times , as the Texts cited shew . Arg. 3. Christ hath already become the head of all principalitie and power , and spoyled them and made a shew openly , and triumphed over them , Coloss. 2.10 . and 15. and being raised from death , sate on Gods right hand , and was above all principalities , and powers and dominions , and had all things subject to him , and under his feet , Ephes. 1.20 , 21. Therefore Satan was then also conquered and triumphed over by Christ : for hee was the grand Boutifeu and chiefe enemie of Christ , and was by Christ imprisoned and laid fast up in chaines , as conquerors deale with the ringleaders of such as with hostilitie oppose them . Arg. 4. The 70. Disciples sent forth by Christ subdued devils by Christs name : and Christ thereupon tels them , that hee saw Satan fall from heaver as lightning : and then did Christ give to his disciples power to tread on Serpents and Scorpions , and all power of the enemy , so that nothing could hurt them , Luk 10.18 . &c. To which purpose also wee read , 1 Joh. 5.18 that the evill one cannot touch them , that are born of God . Therefore in the primitive times one thousand five hundred years agon the devill was bound , and in eminent manner restrained by Christ . Chap. X. Objections answered : whereby it further will appeare that Satans eminent binding for a thousand yeers is already past . HOwever the arguments in the former Chapter sufficiently confirme the truth ; some there are who will not be satisfied therewith : I will therefore answer , what they produce to assert the contrary . Object . How was Satan bound ( say they ) when all the Apostles were persecuted , Christs subjects distressed and destitute of all comforts , and most of them cruelly put to death ? Gl. pag. 9. had not Satan a manifest hand and plot herein , and indevored hereby to hinder , if not to extirpate the Gospel ? Answ. Satan was long agon cast down by Michael or Christ , and subdued , as is above proved : and seeing then hee could not doe the mischiefe hee desired to Gods Saints , and hinder the advancing of the Gospel : hee Rev. 13. gave his power and throne and great authority to the ten horned beast , the Roman Tyrants , who by their agents and friends then murthered the Apostles and Saints of God . Secondly , though the servants of God were persecuted and put to violent deaths ; yet Christ having conquered death , its sting was taken away ; so that it was but a passage for them to a better life , and to endlesse blisse . Thirdly , Christ when it so pleased him , did often deliver his servants from dangerous persecutions , and from death it self , As namely , Peter strictly watcht in prison , Act. 12.7 . and Paul , when fattie persons had sworn not to eat or drink untill they had kild him , Act 23.12 . and then onely did God permit them to bee slain , when they had finished their course , and might best glorifie God by their deaths , which they underwent willingly , couragiously comfortably . So that as formerly their lives , so now their deaths made the Gospel greatly to bee taken notice of , and to bee glorified . Object . Satan is cold the Prince of the ayre , who works in the children of disobedience , Ephes. 2.2 . Hee is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a ruler of the world in darknesse here beneath , Ephes. 6.12 . The comming of the man of sin is by the works of Satan with signes and lying wonders , 2 Thess. 2.9 . Therefore Satan was not in the primitive times bound , chain'd , and sealed up the bottomlesse pit . Answ. That which in Rev. 20. is termed the bottomlesse pit , is in other notions cald Earth and Sea , Rev. 12.12 . and aire or darknesse ; Ephes. 2.2 . The aire , saith Philo Jud. is black and dark of its own nature , and is cald {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} darknesse . Hence the devill is stiled the Prince of the ayre and of darknesse . The Sea and Earth also have no light of themselves , but from above . When therefore it is said , the devill hath power in the ayre , earth , or sea , by these are meant men of dark , earthly , and unquiet minds . In which sense it is said , Rev. 12.12 . Woe bee to the inhabitants of the earth and Sea , for Satan being by Christ cast out of the heaven of the Church , hee came amongst the inhabitants of the Ayre , Sea , and Earth , that is , men who were not heavenly minded . The affinitie of these terms appears , first , because the Beast which Apoc. 13.1 . is said to rise out of the Sea , is spoken of Apoc. 9.7 . as ascending out of the bottomlesse pit : And secondly , there is a Tehom , an Abysse or bottomlesse pit , Psal. 71.20 . ascribed to the Earth , as elswhere to the Sea . Now when Satan was cast down from domineering in the Church , and had his speciall abode among wicked men , hee set up , first , the ten horned Beast , Revel. 13.1 . to blaspheme the name of God , to war with , to overcome and kill Gods people . And secondly , hee set up the Beast with two horns , Vers . 11. who did the works of the first Beast , and did also deceive the world with signes and lying wonders , Vers . 13,14 . for this second Beast expresses fully the man of sin , who 2 Thess. 2.9 . is described by his false and commerfeit wonders : What mischief Satan bound by Christ could not then work by himself , hee endeavoured to act by these two his wicked instruments . Quest . Suppose it bee denied , that heaven in Scripture at any time signifies the Church , and that Earth , Sea , and Aire denote wicked , blind , and unquiet worldlings , how can the contrary bee proved ? Answ. It is thus proved ; First , The disciples are called the lights of the world , Matth. 5.14 . The godly Philippians must shine in the world as lights , Phil. 2.15 . When the teachers of sacred doctrine in the Church were puld down , the Stars are said to fall from heaven , Dan. 8.10 . Rev. 9.1 . The Angels or chiefe teachers of the Church are cald Stars , Revel. 1.20 . Therefore the Church is the heaven in which they move , and shine , and from which their light and influence proceeds , to take men off from their worldly estate . Secondly , Saint Augustine saith expresly ; Sancti & justi coelum vocantur , holy and just men are called Heaven , De civ : Deilib . 2. c. 21. and expounds that in Mal. 4. lest I come and destroy the earth , of the wicked upon the Earth , qui terrena sapiunt , who mind earthly things , Ib. c. 29. His judgment herein is sound , because wee finde the members of Christs Church called heaven , Rev : 12.11 . where the heavens and they that dwell therein , that is , such as overcome by the blood of the Lamb , are bid to rejoyce . And on the contrary the inhabitants of the earth are expounded to bee such as have not their names written in the book of life , Rev. 12.9 . Thus what was denyed , I conceive , is sufficiently proved . Many learned Expositers give their assent hereunto . Repl. The casting down of Satan to the earth , and excluding him from heaven , Apoc. 12. and Satans binding , shutting , and sealing up in the bottomlesse pit , Rev. 20. are so far from expressing one and the same thing in different notions ( which some Expositers think they doe ) that there is no one word the same in both , 1 The Angel binding Satan , Apoc. 20 , came from heaven : but Michael in Chap. 12 : fights with the Dragon in Heaven . 2 Concerning Satan , be is 1 taken , 2 bound , 3 shut up , 4 sealed up , Chap : 20. In Chap : 12. there is no mention of these matters at all , M : Mede Clavis Apoc. part 2. Synch . 4. Answ. First , in generall I answer , the same thing is often in the Revelation expressed in a different manner . As namely , first , Christ Rev : 1. appeares to St. John in Patmos after a glorious manner , amidst the seven golden Candlesticks . In Chap : 5. hee appears on a Throne in the midst of twenty four Elders , as a Lamb that had been slain . And Chap : 6.2 . hee is seen on a white Horse armed and crowned , and riding with conquest . Secondly , usually when divers visions run upon one matter in the Revelation , what is omitted , or not so clearly expressed in one , is more fully and plainly opened in another : that so the whole matter intended may result from the severall visions compared together . Hence Rev : 1.7 . the godly , comming to the knowledg of Christ crucified for their sins , lament and waile . But Chap : 12.12 . upon Christs conquest over Satan they rejoyce . And Chapter 15.2 , 3. they harp and sing as Moses and Israel , having passed safe thorow the red Sea in which the Egyptians were drowned . M. Mede himself grants that divers visions in the Apoc. do relegere , run over again , and expresse one and the same thing in a different manner , Clavis Apoc : part 2. Proem : So Mr. Brightman on Apoc : 11.1 . Many Expositors unanimously agree herein . Secondly , in particular I answer , Christ is the Angell of the Covenant , Mal. 3.1 . That came down from heaven , Joh. 6.38 . Apoc. 20.1 . Hee being on Earth , and the chief Ruler of the Heaven on earth , that is , his Church ; ( This exposition I have above confirmed ) hee , I say , I fought with Satan , 2 conquered him , 3 excluded him from heaven , 4 cast him into the earth and Sea . This Christ doth under the name of Michael , Chap. 12. His fighting with and conquest over Satan intimates that the Dragon was taken , and as a captive of most malice bound , fast shut up , and chained . The casting of the Dragon into the Earth and Sea , and his exclusion from heaven fully expresse his binding and confining to the bottomlesse pit . How Earth and Sea are answerable to the Abysse or bottomlesse pit , I have formerly shewed . Evident it is , that these bee forms of speech which humanitus loquendo , after the manner of men , set forth one and the same thing , namely , Gods restraining Satan . And hence it appears how the twelve and twenty Chapters in divers manner , and somewhat different notions expresse the same restraint of Satan , and how each Chapter helps to the more clear understanding of the other . Many good Expositors judge them so to do . Object . Satan was not bound in the time of the six former Seals , and six former Trumpets . For in the time of the six former Seals , hee was in B●●tail with Michael : and when Michael had overcome him , then only arose the ten horned Beast out of the Sea , and bad Satans power and Throne given him , which hee exercised against the Church . Then also Satan cast a floud of water out of his mouth to overwhelm the woman , and prepared to war with the rest of the womans children . Therefore Satan was not bound in the time of the six former Seals ; and in the beginning of the Trumpets time . And in Trumpet five is not Satan loose ? It the Angel of the bottomlesse pit called Abaddon and Apollyon any other but Satan , who was cast down from heaven by Christ ? For none other in all the Apocalyps fell down from heaven to the Earth : nor can the title there used well sit any other . However , Satan was not then bound , not the pit shut , and sealed , but open : for out of it a smoak issued , &c. Chap. 9.2 . And out of the mouth of the Dragon ; the Beast and false Prophet came unclean Spirits of Devils , Apo. 16.13 . How then is Satan bound in all this time ? Mr. Mede Clav. Apoc. part 2. Synch . 4. Answ. Vnder seal one , ( which Mr. Mede makes rightly to bee at or near the beginning of the Apocalypticall times ) Christ appears a Conquerer , and goes on more and more to conquer : And whom here did hee conquer , but his grand adversary the Devil ? For Christ risen from death sat on Gods right hand , was about all principalities and powers , and had all things under his feet , Ephes. 1.20 . and therefore the Dovils also among the rest . Nor is it possible that any created power can so long , as Mi●Med● holds , maintain a combate with Christ , When he pleases do ●ake all Dominion into his hand , and make all powers subject to himself . It hath been proved above that Satan at , or near Christs Resurrection and Ascension was bound by Christ . Then Satan being shut up , gave his power to the Beast with ten horns , Rev. 13.1 , 2. that is , to the Roman secular power , which began its tyranny in the primitive times , and continued it against the Christians many years : And therefore this Beast began not his devilish persecution many hundreth years after St. Johns time , upon the end of the sixth Seal , as Mr. Mede holds . And whereas it is said that Sat●m●ast a flood of water after the woman ; the speech is metaphoricall , as is that of the Abysse or Sea , into which Satan was cast : and intimates that Satan going to prison himself , raised what waves of trouble hee could against the woman . And whereas He formerly stood before the woman to devour her child , Apoc. 12.4 . his mischief was prevented , and himself was cast into the Earth and Sea , or Abysse ; and thither {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hee went , Verse 17. yet by the ten horned Beast , Rev : 13. ( Vicarius ejus , his Deputy ; Mr. Mede Clav. Ap●part 2. Synch . 4. ) invested with his great power , He made war with them that dwell in Heaven , or the Church , Rev : 13.6 , 7. which had the Festimony of Jesus Christ , Rev. 12.17 . What was done by the authority of the Devill may bee said to bee done by himself . So what was done in Baptism by Christs autority , is said to bee done by Christ : whereas not Christ , but the Apostles did Baptize , Joh : 4.1 . So Solomon is rightly said to build the Temple , which his Subjects built by his autority , direction and charge . To the second part of the objection I answer : 'T is not materiall whether Satan bee at the fifth Trumpet loosed or no . His Deputy hath seope enough to doe mischief , though hee bee imprisoned . Stars are the Angels of the Churches , Rev. 1. and a star faln from Heaven here denotes the Bishops of Rome , who before were bright and shining stars in the Church : but at length by the height of their pride , and their declining to herefie , fell to the earth . This hath the assent of many learned Expositors . To the Bishops of Rome thus fallen was permitted by God , and given by Satan ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports both , as if need bee shall bee proved ) the key of the bottomlesse pit . They having Satans power and depths of crast for lying signes and wonders ( as the ten horned Beast had for war and slaughter ) brought upon the world by Gods just permission strong delusion . Thus the Pope became Abaddon and Apollyon , the son of perdition , the son of the great father of perdition ( cald usually in the Revelation the Dragon , the Serpent , the devill and Satan ) and hee , the Pope , I say , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with damnable heresies destroyes both himselfe and others . So that many of the best writers judge the Pope not unworthy of these unglorious titles . And therefore the learned and ever ingenuous Mr. Mede rather questions ( Is not the Angel of the ba●omlesse pit cald Abaddon and Apollyon any other but Satan ? ) chen asserts the contrary : as some precipitate expositer would perhaps have don . The devill {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was in combat thrown down fram heaven , Apov . 12. There are other fals thence , as first of a star into the rivers and fountains , Ch. 8.10 which may perhaps denote the hereticks wresting and imbittering the sweet streams of Scripture . There is secondly also a fall of Rome , which being once an holy spouse of Christ , fell to bee the mother of fornication , and the notorious whore , Apoc. 17.2 . & 18.2 . This in the Apocalyps language is a fall from the heaven of the Church to earthly profanenesse : Such is the fall of the Star here , and most fitly suits to the Pope . Wherefore Mr. Medes arguments are not of strength enough to prove , that Satans binding is yet to come . Come wee to other objections . Object . Satan is said in the Apostles times to goe about like a roaring ●ion , seeking whom hee may devour : and the godly are bid to hee sober and watch , and to resist him , 1 Pet. 5.8 . and Revel. 2.10 . Satan is said to cast some into prison for ten dayes , and to have his throne in Pergamus . Therefore Satan was then unbound , and not onely did mischiefe to earthly , unquiet , and darke minded men , but to faithfull men also , and such as were members of the Church . Answ. There are some in the Church , who are not of the Church , 1 Joh. 2. some pretending to bee members of the true Church , which for the present might hee of the Synagogue of Satan , Revel. 3.9 . In the tr● Church then there were false Apostles , Revel. 2.2 . and 2 Cor. 11.13 . and false Teachers , 2 Pet. 2.1 . Hence it is that Satan in the Church serks whom hee may devoure . True Christians resist him and persist stedsast in the faith , and hee sties from them , 1 Pet. 5. But such at receive not the love of the Truth , are caught by Sataus wiles , believe lies and perish , 2 Thes. 2.11 . Thence it is said , wae to the Inhabitants of the Earths and Sea , that is , to prophane and wicked men . But the Heavens and all therein , all true Christians rejoyce , Revel. 12.12 . And whereas it is said , that Satan casts some into prison , that is spoken of his instruments of Satanicall bent , who acted it ; In which sense also Satan is said to have his throne , where ungracious and bloody persecutors bear sway and tyrannize . This was the reason , why Judas was by Christ cald a devill , Joh. 6.70 . and others cald sons of the devill : because his works they did , Joh. 8.41 . in calumniating and persecuting Christ and his servants . Wee must distinguish ( as well as wee may ) between mischiefs done by Satan immediatly , and those done by his instruments . Obj. Satan is not by Christ to bee bound for a thousand years , untill the Beast and false prophet bee cast into the lake of fire and brimstone : for Saint John saw the Beast and false prophet , Chap. 19. cast into that lake , and then afterward Chap. 20. Satan bound . But the Beast and false prophet are not yet cast into that Lake : the Secular and Ecclesiasticall power of Rome still exists and continues in the Pope and his substitutes . Therefore Satan is not yet taken , bound , shut and sealed up by Christ . This objection is Dr. Alsteds and the others joyntly . Answ. The Revelation declares , what John in order saw , not what should in order continuedly and successively bee acted . This truth in generall Mr. Mede approves , though hee starts from it in this particular : Clav. part . 2. Synch . 4. The reasons which drew him to this mistake are above answered : I say then , that Saint John saw the vision of Christs conquest over the Beast and false prophet , and how they were cast into hell , before hee saw the vision of Satans binding and sealing up , and of his loosing and casting into the fiery lake . Yet might Satan bee bound in the Abysse , and therein incite the Sea Beast , the wicked Emperours ; and Earth Beast , the false prophet , ( for both Sea-beasts and Earth-Beasts have their Abysse , as above ) to doe mischief , and both they and hee bee at once cast into the lake of sire . Mr. Mede judiciously sayes in the end of the Clavis , Corol. the 2. that as in histories , so in visions divers matters don at one and the same time , are not told at one and the same time , but one after another : and that they will mispend their pains , who tie the events of matters mentioned in the Apocalyps to the series and order of the visions . The observation is of very great use ; and proves true often in the Revelation . Saint John after that hee saw the vision of the sealed book , Rev. 5. and 6. saw the book open , Rev. 10. yet the prophesie of the open book ( according to Mr. Mede and others ) begins its accomplishment at the very entrance of the Apocalyps times , where the sealed books time also begins . So the vision of the two witnesses who prophecie one thousand two hundred and sixtie dayes , is related , Chap. 11. before the vision , in which the Beast , Rev. 13.1 . exercises the dragons power fortie two moneths : yet Mr. Mede rightly ( though I approve not his setling their beginnings ) makes them contemporary . In like manner the Beast , false prophet and the dragon may bee all at one and the same time cast into the lake of fire , and not Satans two chief instruments a thousand and moe years before himself : though one in vision bee related before the other . Nor indeed doth the originall , Apoc. 20.10 . say , as some urge it , that the Dragon was cast into the lake , where the Beast and false Prophet are or were ; or are or were cast : but were seen to bee cast by John as in Chap. 19.19 , 20. The words and context will bear this sense very well . Dr. Alstede pag. 20.1.7 . saith that after the thousand years are ended , the great Antichrist reflorescet shall flourish again , and have great power in the wars of Gog and Magog . But how can that bee ? If the Beast and false Prophet ( by them the whole succession of them are understood ) were cast into hell a thousand years before the wars of Gog and Magog ; and not they onely thus punished , but the remnant of their people kild by him that rides on the white Horse ? Rev. 19.21 . Besides the Abetters of this opinion joyntly hold , that the Papacy or false prophets , Romes power is extinct , before the famous kingdom of Christ begins . And if the false prophet and all his retinue bee cast into hell before the thousand years , I suppose them in a prison , whence there can bee no escape , much lesse a returne to a flourishing estate on earth . Obj. In the famous thousand years the Nations shall not bee seduced by Satan . But the Nations , yea both Jews and Gentiles were seduced very much in the thousand years after Christs ascension ; for then rose Simon Magus , Nicolaitans , Menandrians , Valintinians , Novatians , Anrians , Donatists , and sundry other hereticks . These wonderfully seduced the world before that thousand years were ended . Ans. Wee must know , that when t is said , that Satan was cast down from heaven , the meaning is , that hee was cast out from deceiving heavenly minded men in the Church . They resisted him , and abode stedfast in the faith . And that when t is said , he was ●st down to the earth , and fast bound in the bottomlesse pit : then because it is said also , wo● it to the inhabitants of the Earth and Sea , Revel. 12.12 . hereby was denoted , the devils prevailing over men of earthly and unquiet minds . Among whom was Simon Magus , who to bee accounted a great man deceived the people . Such also were the Nicolaitans , men of lustfull demeanour ; such were Novatus and his followers , who out of their pride thought themselves holier then all other men ; such was Donatus , who missing of the Bishoprick of Carthage fell into hereticall doctrines ; many other hereticks in severall nations were caught in the devils snares , and led captive by him . But Satan could not then deceive the nations universally as formerly . The Gospel was spread into countries far and near . Repl. There doth not appeare any considerable conversion of the Nations in the thousand years after Christs time , hee neither then nor since hath subdued all the sons of Seth , Numb. 24.17 . nor shewed himself to bee the Prince to whom the people of the world should bee gathered and yeeld their obedience , Gon. 49.10 . Alstede pag 40. Answ. Christ shewed that hee should and ought to have a people gathered out of all Nations , when hee bad the Apostles and their successors , Go and teach all Nations , what hee commanded them . And surely hee would not give such a commission in vain , or upon weak grounds , or out of its due time . The Apostles then also caused the sound of the Gospel to go out into all the world , Rom. 10.18 . Paul wrote to the Romans , Corinthians , Galatians , Ephesians , &c. In Christs name teachers came to Samaria , Antioch , Caesarea , Crete , Pamphilia , Pisidia , Lycaonia , Babylon , Macedonia , Achaia , Dalmatia , Spain . Scripture mentions all these and moe Cities and countries , to whom the Gospel came . And if so many parts of the world , as Scripture mentions , were instructed by Paul and his fellow labourers , wee may justly conceive ( were stories of these times silent ) that many moe Cities and Kingdomes were taught by all the twelve Apostles , and those that they sent forth to spread the Gospell . This manifestly appears by the song , Apoc. 5.9 . where the redeemed acknowledge themselves to bee of every kindred , and tongue , and people , and nation . Wee see hence therefore that Christ did exparietare ( as Dr. Alstede according to Mr. Broughton , whom hee calls his learned master for the Hebrew tongue , translates , Numb. 24.17 ) unwall all the sons of Seth , that is , all the Nations of the world , or rule over them , as the Rabbins say , Coch. pag. 377. for hee broke down the partition wall that kept out the Gentiles , Ephes. 2.14 . So that whosoever feared God in any Nation was accepted , Act. 10.33 . Of the far spreading of the Gospel many fathers speak : Prayer to God ( saith Justin Martyr ) was made in Christs name in all parts of the world , Dial. with Tryph. The doctrine of Christ ( saith Tertullian ) ubique porrigitur , ubique ereditur , was every where propagated , every where beleeved . It was carried home by the converts of all nations , Act. 2. Tertul. lib. contr. Iudaeos . The Gospel was taught {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} on the Theater of the whole world , Clem. Alex. protrept. . 2. It did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} overcome all , Euseb. Hist. 2.14 . The Gospel preached at the first did presently {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} possesse the whole world , Diod. Episc. Tarsens . And Aretas Chap. 60. on the Apocalyps saith , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the knowledge of Gods will in all the world shewed , that Satan was then bound . And I adde from Revel. 20. that if this bee so , it shews also that then the Saints reigned with Christ in all the world . Wherefore the spreading of the Gospel among the Jews and Gentiles was a thousand five hundred and moe years agon accomplished : and is still to bee more and more accomplished . Because Christs command of teaching of Nations is still in force : and because Christ then riding on his white horse conquered , and goes on still to conquer , Revel. 6.2 . Nor did the converts in all parts of the world leave their owne habitations to go to Canaan , ( as some conceit the Jews at least should do ) but did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dwell as formerly in their own countries . Idem Diod. in Photii Bibl. pag. 691. Object . The Jews have been more seduced in the years since Christs ascension , then before . They are extremely bent against Christianitie , and wander still in grosse darknesse of mind . The ten Tribes captived by Assur have heard nothing concerning Christ , Alst . pag.38 . They are all lost , Arch. 27. T is a hard censure utterly and wholly to exclude them from communion with Christ , Alst . pag.39 . Answ. It is most true that many Jews were and are very much overwhelmed with errour and blindnesse ; yet did a great part of them beleeve the Gospel at or neer Christs time . The distinction of Jew and Gentile , much more of Judah and Israel , was taken away after Christs death . So that the title ( Jew ) in those times and afterwards comprehended all of that Nation of what Tribe soever . Now it is said , Act. 2. that there were Jews of all nations under heaven at Jerusalem : These then learned the Gospel of Christ by the miraculous gift of the Holy Ghost , and carried the sound thereof into their own countries , into Parthia , Media , Persia , Mesopotamia , Pontus , Cyrene , and the other places there mentioned , as T●rtullian above truely said . Atone Sermon , Acts 2. were converted three thousand soules , and Acts 4.6 . others in number five thousand . The frequent Sermons of the Apostles doubtlesse converted many moe . Wee read Act. 21.20 . that many myriads or many times ten thousand Jews beleeved . If the Apostles and others taught the Gospel in all parts of the world , and it pleased God to worke wonderfully with them , as wee read in expresse Scripture hee did with some of them , doubtlesse in all parts , where they came , many of severall Tribes were converted . Secondly , more particularly for the ten Tribes . First , Many of Ephraim and Manasseh and Simeon fell to Judah from Israel , 2 Chron. 15.9 . Many were brought from Beershebah and mount Ephraim to worship God with Judah , 1 Chron. 19.4 . The chie● fathers of Israel covenant with Jebojadah , as they of Judah did , 2 Chron. 32.2 . Israel helped Judah to repaire Gods house , 2 Chron. 24.5 . Hezekiah gathered the remnant of Israel , who escaped Assurs rage , 2 Chron. 30.5 , 6.11 . The Israelites that lived in Judah helpt to put down Idolatry , paid their tithes and otherwise shewed their religious practise , 2 Chron. 31.1.5,6 . Thus many of the ten Tribes , whose kinred were carried away captive by Assur , heard much of Christ to come , and were of the same Religion with Judahs Tribe . Secondly , such of the 10. Tribes as were captived by Assur , were carried to Hala● and Habor , and the Cities of the Medes , 2 King. 17.6 . and 19.11 . So that when the Med●s and Persians ruled , they had libertie by Cyrus Edict to return to Canaan out of any country subject to his Scepter , Ezr. 1. And not Judah and Benjamin onely , but all of Israel were in their Cities after the return , Ezr. 2.70 . and 3.1 . and 6.16 . Hence the returned offered twelve Goats for the sinne of all Israel , Ezr. 6.17 . And when Hester and Mordecai by Gods speciall mercy had brought the Jews nation into so great es●eeme , that many of the people of the Lands turned Jews , Hest. 8.17 . much more some of the ten Tribes captived before , would now also turne lews : when a King then ruling over Assur , in whose countries they then resided , or in some neer coasts thereunto , did abundantly favour them . Thirdly , The Jewes and proselytes from all nations under heaven , from Media , Persia , &c. Act. 2. ( as above ) divulged the Gospel in the countries , where the ten Tribes captived are said to bee , when Ra●ell wept for her children , and a woman compassed a man , and God made a New Covenant ; all which was done in Christs lifetime ; thereupon saith Jeremy , the Israelites turn to God . ler. 31. The Israelites were the sons of Seth , as were all other Nations , and were then unwalled with the rest . The Aposi●s weapons were of force to pull down the strong holds ●pposit to Christ among other people , and would not passe by their brethren of the ten Tribes . For Saint Iames writes to the twelve Tribes seattered in divers countries , Iam. 1.1 . All which twelve Tribes serving God day and night looked for the promise of God , Act. 26.7 . Hence it is , that ( as I conceive ) many myriads of them beleeved ( as above ) though they had their weaknesses . And when Christ had wrought our salvation , then bee was not a Iew , who was one outwardly according to the flesh : but bee was a Iew , that was inwardly a Iew , and circumcised in heart , Rom. 2.29 . Likewise when it is said , that Christ was sent to the lost sheep of the house of Israel , Matth. 15.24 . Israel includes all the twelve Tribes , and in this sense is the name of ( Israel ) often used in the New Testament : as Blindnesse is come in part upon Israel , Rom. 11.25 . that is , on Indah and Levi , as on the other ten Tribes . Christ gives repentance to Israel , Act. 5.3 . that is , to all of any Tribe whatsoever . A remnant ●ely of Israel is saved , Rom. 9.25 . that is , such of any Tribe , as did beleeve in Christ ; yea to shew a larger extent yet of the term ( Israel ) t is plainly said , that all the seed of Iacob , or Israel , are not Israel , Rom. 9.5 . But all beleevers ( both of Iacobs seed and of the Gentiles ) are the sons of Israel , the Israel of God , Gal. 6.16 . and the seed and sons of Abraham , Gal. 3.7 . And fourthly , I hope through Gods great mercy in Christ , that many moe of that Nation , yet obstinate in their errours , will in Gods good time bee converted to Christianitie . And I do heartily beseech all good Christians both Rulers and Teachers and people to bee very cautelous of holding any error , which may give the Iews just offence . For the Iews manner is to suck p●son out of Christians misprisions , as s●ies from Vlcers . Iustin Martyr Dial. with Tryph. observed this in his time : nor are they much bettered in ours . Let us Christians also so strive to be of one heart and mind , which is ful often injoyned us : for not any one will willingly learn of them , who disagree among themselves . As Iustin also truly affirms Inorat ad Gra● . Object . If the one thousand years of Satans binding began about Christs ascension , then they ended about six hundred years agon : at which time also Satan was Ioosed ; that is , near unto the one thousand and thirty . And then soon after Gogs wars began . But Satan was not loosed six hundred years agon , nor did Gogs wars then begin . In these things Dr. Alstede and the rest agree . Therefore , say they , the thousand years began not , as is affirmed , Alstede , p. 53. Answ. Satan was so bound and restrained by Christ , that the Church from Christs time to Pope Hildebrands stood in some indifferent estate of truth , and then began Religion to bee turned upside down , Mr. Fox Martyrol . Pref. p. 5. So that about six hundred years agon , Superstition and errour spread it self , the sacred Scriptures were laid aside , the originall Texts unregarded , niceties broached , controversies handled mostly by school disputes without Scripture ; the Popes Supremacy was advanced , the people were generally kept in darknesse , and made to serve dumbe Idols , and worship Images . These things could proceed from no other , but from the Prince of darknesse , who then being loose , incited the Angell of the bottomlesse pit , the Bishop of Rome , with grosse and thick smoak of Heresies , to darken the sun and aire , which Christ had inlightned with clear truth . By this means the Leaders of the people being blind , led their blind followers into the ditch . Secondly , about a thousand years after Christ , Sylvester obtained the Popedome by Sorcery , and the finger of the Devill . About that time the Clergy of Rome began to wring from the Emperour the election of the Pope : then was Henry the fourth their Emperour accused of Heresie , and of diminishing the autority of the Sea of Rome . Robert Guiseard was set up Generall ( the spirituall Sword was not keen enough to maintain their cause ) to conquer the people , and make them obedient to the Pope of Rome ; In these times Hildebrand , or Helbrand ( as some call him ) shewed the height of his proud heart , and over-ruled as Pope indeed , before hee was Pope in place or name : for hee did beat the Pope , and compelled him to do , whatever he pleased and ever stood out against the Emperours autority . And when this Hildebrand had setled himself in the Popes chair , hee deposed the Emperour Henry the fourth , and discharged the people of their Allegiance . Hee made Otho Duke of Saxony , as also Rodulp King of Sweden to raise war against the Emperour , and to attempt the depriving him of his Empire . So that Mr. Fox saith , That hereby this Hildebrand disquieted the peace of all ●umane life : that ●ee caused such stirs in the Church , as had never been . By his example his Successors were infected with ambition , pride , tyranny , stoutness , disobedience to their Emperours lawfull Autority . So that Mr. Fox saith , That the Popes after this Hildebrand , imitated him , on the Kings of Israel did idolatrous Jeroboam . Whereupon the Clergy of France said , that Hildebrand ruled not by the Spirit of God , but of Satan . It seems that they saw Satan loose in him and his practises . Pope Alexander that proudly set his foot on the Emperour Fredericks neck , confirmed the wicked acts of this Hildebrand . Pope Adrian said , that this Frederick claimed homage of the Popes , required it of them that were Gods , and Sons of the high God . In brief the Popes in these times did so domineer that Kings could doe little in their own Realms : because the Popes exalted themselves , and to get'a boundlesse autority , took away all unity and concord . Not England alone , but Germany and France , and most parts of the western world felt this to their smart , had their Estates impoverished by large contributions , and heavy exactions at the Popes pleasure , and their blood lamentably and profusely exhausted in the wars for the holy Land ( as the Pope stiled them ) and in other combustions . So that Mr. Fox averres , that these courses were taken to weaken and bring low Princes , and to advance and inrich the Popes . And that the restlesse spirits of Romanists , and especially of the later sprung brood of the Jesuites , more violent then ever , have raised grievous combustions in the Church , there is scarce any eye so dim , that doth not clearly discern . Thus it appears that Satan was loosed about six hundred years agon , and then deceived the world , as of old : and that by the means of Romanists grievous Wars and bloudshed have broken forth , which may well bee tearmed the wars of Gog. And so the learned H. Bullinger esteems them , and more sully relates the miseries of those wars . Of the same minde is the judicious D. Paraeus , and others . In those Wars many of Gods Saints were vexed with the Popes pride , exalting himself above Christian Princes , were much afflicted , injured and slain : the like may bee said of other Wars , which have succeeded them for the holy Land . Repl. The expresse words , Rev. 20.3 . are that Satan shall bee loosed but for a short time , in which hee deceives the Nations , and promotes the wars of Gog , which compasse the holy City . Therefore it is an errour to make the wars of Gog of five or six hundred years continuance already past . Whereas Gogs assault will bee but a sudden ●urry , and last but a little time , nor in those wars shall an hair of the Saints perish , Arch. 34. & 41. So many years cannot bee counted a shors time , D. Alstede p. 36. Answ. Five or six hundred years may in Scripture phrase be termed a short time . For first , Where the Saints Souls under the Altar , are bid to rest a little season , untill their fellow servants bee killed , even as they , Rev. 6.11 . It is manifest that the Saints of God have been ●illed much more then six or seven hundreth years , as were the Christians at or near the Primitive times , of whose fouls , in that place is mention . Secondly , Five , or six , or seven hundred years may bee termed a a short time of the Churches sufferings , if they bee compared with the eternall blisse , that Gods people shall enjoy after their miseries in this life are ended . In the like sense the afflictions of Gods Servants in this life , how great soever , are termed light and momentary in regard of the most excellent and eternall weight of glory in the life to come , 2 Cor. 4.17 . And , thirdly , so many years in regard of the thousand years of Satans restraint are a shorter time , and may bee termed a short time with respect to the thousand years : In this sense Dr. Alstede himself and some others take them . Fourthly , Christ himself saith , Behold I come shortly , or quickly , Rev. 22.20 . and yet is not hee come to make an end of the world , as there of revealing matters from the Primitive times to the worlds end in which space one thousand six hundred years are already past . Thus six hundred years and moe may bee termed a short time : Mr. Archer here erres against plain Scripture , Gogs wars shall not bee a sudden and short hurry , not much harmfull to Gods Saints ; For God tells us , that Satans rage shall bee fierce , because ●ee bath but a short time , Rev. 12.12 . Gogs wars are in the four Coasts of the Earth , and are so great and furious , that God comes down himself to put an end to them , and to vanquish and punish the Autor and Instruments of the War . Wherefore D. Alstede more soundly holds , that in these wars will be a grievous and lamentable affliction of Gods people . Repl. If the wars of Gog and Magog have already lasted so long , as you conceive , then surely they cannot bee far from their end , and the last and finall judgment must be near at hand : But it is expected that there shall bee a time of great prosperity of the Church in all matters not sinfull , Arch. pag. 3. and that the same time should begin within some few years , and continue many hundreth years before the last day of judgment . And that the Jews also shall be called , and enjoy those happy times . Answ. It is very probable , that the day of judgment is neer . For first , there hath been ( as was foretold , 2 Thess. 2. ) a departure front the true Religion , and that most conspicuous and manifest about a thousand years after Christ : and the man of sin , the son of perdition , the adversary of Christ , the exalter of himself above all that is called God , is disclosed , and by good proof demonstrated . Luther , and many other Learned Writers , some in , many since his time have laid open to the world Antichrists wicked enterprises , by the working of Satan , with all power and signs , and lying wonders : and shewed how in the ages before Luther , the world was gull'd by strong de●sio●s , and beleeved lies . Secondly , the new Babel , that is , Rome is fallen in her honour and repute . Her grand claim of universall vicarship , her power over Kings , her unerring judgment in matters of controv●rsie , her vast chalenge of all power spirituall and t●porall , and her like capitall errours are plainly by the writings of the Orthodox party confuted , and by religious Princes within their own Territories taken away in good part : and will daily more and more fall to the ground . At Cyrus conquest of the old Babel , the Kings and their Nations subject to her Scepter , left her . So now England , Scotland , Denmark , a great part of Germany , the Protestant Churches in France , and others elswhere , once under Romes yoak , have already abandoned the Popes power , and censure the Roman Church justly , as condemned by God himself in the Apocalyps . And in truth the Pope is more honoured at a distance , which often beguiles the eye , then in some parts of Italy , and even in the territories near Rome . Thirdly , are not men become self-lovers , proud , covetous , boasters , blasphemers , disobedient to Parents , unthankfull , unholy , without naturall affection , truce-breakers , false accusers , &c. 1 Tim. 3.1 . such as Paul there saith men would bee in the last dayes . Whereas Gods servants should bee endowed with righteousnesse , faith , charity , peace ; and should bee gentle , apt to teach , patient , &c. 1 Tim. 2.22 . which are vertues & graces in these days somewhat rare . Let us therefore not be secure , and cry peace , peace , and happy dayes , but remember the worlds stupiditie in the dayes of Noah and Lot , Luk. 17.27 . how the world then feared nothing , till judgment seised on them . Let us rather watch and waite for Christs comming and appearance , being confident that as Christ by the Sword out of his mouth , his heavenly word , & the bright shining light of the Gospel hath made a great & manisest ●msumption of Antichrist , so by his glorious and last comming he will abolish him , 2 Thes. 2.8 . Matth. 25.31 . And destroy them that destroy the earth , Rev. 11.18 . among whom Antichrist the Pope of Rome hath been and is a chiefe actor . Then shall all the world see most clearly Christ to be ( which in truth hee hath ever been ) the Lord of Lords , and King of Kings , Revel. 19.16 . Then even his enemies shall see that his Kingdom was such as could not bee shaken , nor prevailed against by all their malice , power and designes : and hee thenceforth shalll reign in heaven with his faithfull servants in happinesse for evermore , Rev. 11.15 . Concerning the Jews calling to the Go●el I have above spoken . Here onely I adde , that wee should take heed of any proud or contemptuous cariage towards them . They were broken off from the true Olive , and wee graffed in . God is able to graffe them into it again . It concerns us to use all good means to win them to Christ . If wee can trade to the Indies for worldly commodities , why should wee not take courses for reducing some at least of that once beloved nation into Christs fold ? FINIS . 
A64772	----	The sovles exercise in the daily contemplation of our Saviours birth, life, passion, and resurrection William Vavghan, knight. Vaughan, William, 1577-1641. 1641 Approx. 484 KB of XML-encoded text transcribed from 160 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A64772 Wing V156 ESTC R29264 11058199 ocm 11058199 46189 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64772) Transcribed from: (Early English Books Online ; image set 46189) Images scanned from microfilm: (Early English books, 1641-1700 ; 1433:2) The sovles exercise in the daily contemplation of our Saviours birth, life, passion, and resurrection William Vavghan, knight. Vaughan, William, 1577-1641. [20], 299 p. Printed by Thomas and Rich. Cotes for Humphrey Blunden, and are to be sold at his shop, London : 1641. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Poetry. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Jonathan Blaney Sampled and proofread 2004-08 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE SOVLES EXERCISE , In the daily Contemplation of our Saviours Birth , Life , Passion , and Resurrection . BY WILLIAM VAVGHAN , Knight . LONDON , Printed by Thomas and Rich. Cotes , for Humphrey Blunden , and are to be sold at his shoppe in Cornehill , at the signe of the Castle , 1641. TO THE KINGS MOST EXCELLENT MAIESTY . 1. WHile Mammon blurr'd the Word within o●r West , Which rose , like Lightning , from the radiant East , God lent me Zeale , and clear'd my Inward sight To draw the Type of our Incarnate Light. 2. Within this Map your Royall Grace shall find Some Sparkes to raise a true Nathaniels mind Above the Clouds , in spite of tempting vice , By the review of the Soules Exercise . 3. Here Men may see in Christian Crystall glaesse , That None from Earth shall up to Heaven passe , Unlesse they be Refin'd , and from Above Baptiz'd with Flaming zeale and streaming Love. 4. Here wrangling Wits and Make-bates may behold , What shall become of them who plot for Gold To crucifie the Sonne of God againe , By wronging of his Members , Saints for Gaine . 5. Here Age may learne some harmelesse Rapsody To rap the Soules of Youth with Melody , Like that which Saul found for his Malady , Except they stop their Eares , and raving dy . 6. Here Peace is taught , Old Simeons swan like song , To wavering Minds , to Sick Folkes , & the strong , With Notice cleare ( to speake it without boast ) Why Some receive ? Some lose the Holy Ghost ; 7. What Milder means can be for Jarres Correction Then Christ his Cratch , Life , Crosse , and Resurrection In Numbers sung with an attracting voyce ? Since Babes and Bees are charm'd with tinkling Noise ? 8. What more can please the Fancies curious Tast Than Types before the Vnderstanding plac't In tuned Forme ? the Senses to rouze up When surfeited with Copious prose they droup ? 9. Nay Soules perhaps , which Sermons faile to win , They may Convert , asswage , or scare from Sin , If , as Raines many Drops hard Marble pierce , The Agents play on them with fluent Verse . 10. So Moses , Miriam , Job , and Debora , When Hebers wife had hammer'd Sisera , So David did , and Jeremias call Men to praise God by vowes Numericall . 11. The like rare Sound shapes the New Testament , In Zacharies and Maries Ravishment , In Simeons Ode , and in Our Saviours Deed , Who sung a Psalme , ere He in Sweat did bleed . 12. The Soule , some write , consists of Harmony : And that good Angels sing , none can deny , Witnesse their Musick , which Saint John describes . Who then dares breake on Sions Muse his Jibes ? 13. Among the Actes which Canterburies Sire , Grave Cutbert made , within the Churches Quire , He will'd his Clergie every day to sing In Saxon Tongue , the Praise of Heavens King. 14. Among the Gifts rankt of Scholasticke Scope , Which grace Great Vrban , now the Romaine Pope , His Booke of Poems wins him most renowne ; The Laureat Wreath excells his Triple Crowne . 15. But if my Layes seeme to some Worldlings light , Excuse the Scribe , O Britaines sweete Delight , Say that he aim'd at Love , not bubbling Fame , Reward , nor Strife , nor Justice to defame . 16. My Straine is plaine , the Matter most sublime , No Levite I. Then what doth grace my Rime ? With willing mind the New-mans praise I sing , For moulding in shrewd times so milde a King. Whom with his Royall Spouse and Hopefull Fruite , Like Saints , I pray the New-mans Lord to suite . Amen . So Prayes your Majesties most Humble Subject , William Vaughan . The Preface . To the Queenes most Excellent Majesty . ACcept , great Queen , from a poore Cambrian Knight This sparkling Pile , wherewith the Soules delight , You may discerne an Empresse most divine , The Glory of the Gender Feminine , The Lady Grace , I meane , Gods gracious Light , Which saves Mankind from a despairing plight , If they in Will their Outward Man resist , And daily waigh the Birth and Death of Christ , But since we are bath'd in her streaming Love , I know you will my New-mans Flames approve ; Cull out the best , which with Gods Word agree ; And leave the rest , as Fire-drakes unto me . If I sing well , as Seraphins require , Then take my Sparklings like Nehemies Fire , Which in the Pit lay hid , late found againe , Not kindled by the New-mans Zeale in vaine , But for a Pious end : by Numbers dint Our Saviours Forme in weakelings to imprint . This Forme through worldly fraud lay hidden long None durst translate it to the Mother tongue , Untill the Lord of his unbounded Grace , In pitty of his Churches wretched Case , Lookt downe of late on his two Prophets slaine , And breath'd New life into their Corpse againe . With Heavenly Oyle He sent the Holy Ghost To scoure Faiths rust , when we were almost lost , Lost through our sloth and Pride , neere in Despaire To be snatcht up by Fiends into the Aire , There , till Doomes-day to Goblin it at least , Or , which is worse , with Tophets Dampe to feast . But if my Tune , like gaggling Noise of Geese , Displease , I then reserve it as a Peece , Or Fragment fit for some Sidanens Eare Of sleighted Wales , with hooboobs Bray to feare Night-walkers from purloyning of her Flocke Rather then I become a flouting-stocke To English wits , I will at night retire , ( Couurez le feu ) put out my Light and Fire , And live immur'd , as in a Cynicks Cell , Untill I can in sweeter Layes excell . Howere this proves , I lay it at your Feete , Not daring starres with glozing phraze to greete , Nor stare too long upon the Sun-shine Light , Least I be chang'd into a Bird of Night ; Or as Old Poets faign'd of Niobe , Contesting with a Goddesse , least I be Transmuted to a stone , or stupid wight , For thrusting forth to Your Majesticke sight , This Ghostly taske , my New-mans Exercise , With Oaten Pipe , and in a poore disguise , Before I know your Pleasure and your Will , Whether you can affect a Mountaine Quill , And brooke that a rude Bardh , or Corydon Should screw his Songs with your Court-Helicon . Sometime Great Dames the Blossomes of the Field Have paralell'd with those which Gardens yeeld ; So though by Fits or Chance I may expose Old Edens Good and Ill , the Thorne as Rose : Shall a few Slips of thorny Doubts downewaigh My New-mans Hopes more faire then Flowers in May ▪ But least some say , that Sybill-like I rave , Or that I doe the Higher Thrones outbrave ; I here submit , and humbly sue to sing These Layes : A Cat may looke upon a King. Both Towne and Countrey strive for Courtly Grace : And shall not I then wish to see your Face ? To see of Kings the Daughter , Sister , Wife , And Mother borne to calme great Nations strife ? Not fawning wise , but hoping that you stand For Our New man , I long to kisse your Hand ; Like Philips Greekes , who Christ desir'd to see , Like One , who to that end climb'd up a Tree . And thus I bid Great Britaines Queene Adieu , With Sacrifice , my vowes , and Service due . To the Princes Highnesse . MOst Noble Prince , Great Britaines Royall Heire , The Hope of Wales , where first I breathed Aire , And where I live from Troubles Home-retir'd , But never for your Good with Prayers tir'd : If harsh my Tune seemes to your tender Ear● Let Your mild Grace with my plain meaning beare , As well because the matter I rehearse , Requires bare naked Truth in simple Verse ; As that I might the vulgar sort allure , To our New-man from their Old wayes impure , Since Gentle words may for their Babes afford A winning Call to Jordans Bathing Ford ; And that I might hold on my Countries Guise , Course Russet , yet sincere , without disguise Of Art or Sense , lest that you might suspect , That I on Truth no Exercise erect , For if I cring'd with Charmes adulterate Of Pick-thank Soothes , or borrowed Termes of state , I should then cast before your Eyes a Mist , Not spreading Truth , like an Evangelist , For Christian Peace with pure Devotions Flame , But Wilde conceites blowne up for worldly Fame ; And so , instead of noysing her Effects , I wrong her worth , and shew my owne defects . Truth is the Starre , which grac'd my New-Mans Flame ; O would I could to you so blaze her Fame , As once fell out before the Persian King , When her Renowne Salathiels Sonne did ring With such a Peale , that all the Court confest Truth onely Great , fit for a Monarches Breast ! Our Onely God Created but One Sunne From Pole to Pole , Times yearely Race to runne : No more lent He then this Gift Vniforme , One Truth , to sway our Soules , and to informe All Adams Seed of the Right way to Heaven , One safe High way , not Labyrinth'd , but Even . This Royall Way is Jesus Christ alone , Who left us Truth our Discords to atone , To guide our steps into his Churches Fold Without hard Yokes , or selling soules for gold ; And to confound , as with a Lightning Sword , The Obstinate by his Mysterious Word . Upon this Words bright Substance we depend , Fixing on Christ our Faith and Soveraigne End , With Will prepar'd , enfranchised by Grace , His holy Life and Gospels Light to trace , And to take up with zeale ( when so he please ) His Crosse and bitter Cup before soft Ease . Besides this Way , to gaine the Top of Heaven , All Paths like Quicke sands are , or puft up Leaven ; Of which false steps are Ladders for the Turkes From Mecha rapt , and those stupendious Workes Father'd on Saints by Men possest with Fiends , In Legends fam'd for base Simonious ends , Not for One Faith , one God , one Advocate , But many Christs , and Idols to create . To shun such Bogges , By-wayes , and Fallacies , I have set forth the Soules sweet Exercise , Kindled by Truth , Jehovahs bosome Daughter , Who by his Son wrapt in the Scriptures brought her . By her mild Rayes reflecting on my strains Your Grace may reap some fruit . And for my pains Sweet Prince , I crave no other recompence , Then that you take them into your Defence , With my true vowes ; till in your riper Age You them oppose against the Old Mans Rage . The preface to the Reader . OVr New-mans Lord be prays'd for evermore , Who with New Layes augmented hath our store And by his Rayes hath lately rais'd my wil To Sacrifice above Acquired skill . He stirr'd me up with Zeale , on Sions stage To act a Part , though in my drouping Age , Having outgone the step which Sages call Lifes Fatall Yeare , the Climactericall . My Morals He turn'd to Diviner wayes , My Romane Dactyles into English Layes . My rugged Prose He chang'd to Smoother Lines , That with New-straines I might win Libertines , Maugre his Spleene , who doth this Worke confine : Will Poets preach , or sing of things Divine ? Shall Knights usurpe the place of Clergie men ? To praise Gods Church ? or Christ his Life to pen ? He may as well Apollinarius taxe , Or as enrag'd against Old Ephres waxe , Both which by Tunes on Grecian Lyre did strive To settle Faith in the Church Primitive . He may aswell blame Nazianzens Quill , Prudentius , Claudians , or S. Austines skill , As strike at Poets for recalling Soules From Darknesse unto Light by Sacred Scrowles . Were Sions Muse to Clearks alone entail'd , The Criticke might with Semeies sting have rail'd On the sweet Post hume of our Royall James , Which ravish English Eares with Davids Psalmes . He might with Theons Tooth good Bartas bite , Or for Doomes-Day our Noble Sterline smite . Or if he feares to hit so high a Mark , Why claimes he not Zoiles priviledge , to bark At Him , whose worth deserves Vlisses style ? Whom Grotius taught Christs Passion to compile ? Our starres late grac't my Raptures of the Bride : How then dare Momes the Bridegroomes praise deride ? But can a Prophet rise from Galilee ? Or Wa●es in Tune shape Truths Evangelee ? Or can her Geese compare with English Swans ? To sing good Newes to Contrite Publicans ? To paint such Flights no Mortall should presume , Unlesse his Pen were of a Cherubs Plume , Unlesse the Poet rapt above the Pole Charme Men from Jarres , & Fiends from taking Toll . So that the End be good , Truth ought to passe , Though by a Scythian nois'd , or Balaams Asse , And whilst we not Divine● Flames profane With false Poetique Dreames , Devotions Bane . There is no Sexe in Soules . Aswell the Least As Greatest here shall shine at Christ his Feast . At the Lambs Feast where Saints for ever sing , The Simplest Swaine on Earth joyes as the King. Now if our Wales such Novelties relates , Disdaine them not , Yee Noble English States , But pry into them , ( like her Silver Mine , ) For which of late her Alpes yee undermine . And since yee see her Wombe and Bowels yeeld Lime , Coale , and Marle to raise the wearied Field : Then why likewise may not her Streames affoord Some Swans , aswell as Thames , or Humbers Foord ? If not to chaunt their Native Melody , At least to tune a harmelesse Rhapsody , Whereby from Fiends some Converts may bee drawne To ransome Wares , which they had left in pawn That with our Head the Members sympathize , God breathes into mens Hearts New Faculcies , For when his Sonne ascended up on High , He captive led our Wils Captivity , Renew'd of Grace our Charters Liberties , And gave rare Gifts with Flaming Novelties , Which if some hide , or Miser like engrosse They frustrate make their Freedome by the Crosse , Least therefore I encurre that Prejudice I publish here my New-mans Exercise , With this true Warning shot , or Tolling Bell , That the Old Man , Yee Readers , first expell , Before yee mend these Raptures , or proscribe With Catoes Broach or Brand a Christian Scribe By a non licet , least your Negatiue Barre that which sorts with Saints Affirmative : That this my Worke in substance comprehends An Offering which to Christ his Glory tends ; Not Noised forth , like Chymiques Quintessence ; For sordid Gaine , but strife and Carnall Sence , ( The Gangrenes of this Age ) to cauterize , I freely vent my Soules W●●kes Exercise . And though my Tone , like Gileads shibbeleth , Suits not nice Tongues , nor Davids Leekes your Breath , Yet doth my Muse with Englands Faith agree , And hopes by Trance our Saviour Christ to see In Bethlems Cratch , and on Mount Calvary ; His Rising vp , and Triumph I descry , And blunder forth by the like Mystery . But with sharpe Hounds , my Muse , and Memory , I 'le first assay Ol● Reinards Brood to stoup . View then the Game : Behold , the Hunt is up . THE SOVLES EXERCISE . The Argument . Before the Great and Fearefull Day of Doome , Which by true Signes neere past will shortly come , Great Brittain's warn'd the Old Mans tricks to scan , And with more Love to lodge the Inward Man. O That Men would think on the Latter day ! Whose Signes began with Horror and Dismay , Since Sathan was let loose to rack and scorch With Martyrs Flame our late Reformed Church ! No Preterperfect nor the Future Tense , But then the Praesent suits the Creatures Sence , When Time shall be no more , but ever Light Or ever Darke . From this Perpetuall Night Of Sadnesse , Lord , defend my Spotted Soule , That canst at Will the Gates of Hell controule , And by sweet Trance canst ope the Milk-white way , To lead my steps to that Eternall Day . How oft hast thou from Weaklings rays'd thee Prayse ▪ Then grant me Grace to warble out these Layes ; Which I began with th'Hunt is up to day : That I may chase Hels Instruments away , The wily Foxe , the Wolfe , and ravenous Beare ; But not with Y●alpes poore silly Sheepe to feare , No● to disturbe , like Taverns roaring Boyes , Good Christians Nightly Rest with Hellish Noise , Or with base Fidlers Tunes , who gape for Gaine Their Lusts from Strangers Windows to maintaine ▪ ( Fly Buff●ons hence ; no flouts , nor wanton glance , Nor scuffling Tones , suit w th . our Newmans trance ) Not for wits Froth , nor Poets potting Pen , Nor for Old Dreames shall any Godly men Taxe me withall . My ayme is Libertines And Sluggards to rouze up by Christian Lines ; And that th'Elect of Brittaines Ile may blush To jarre for Trifles , Nifles , or a Rush ; At least , to let them know , that we should side With him , whose Rights with Mammon they divide . But let Divines without Scholastick Cavell And Politicks without damn'd Machiavell , Tell us how comes Mankind so prone to Evill ? 〈◊〉 from O●d Adam ? Custome ? or the Divell ? Or rather from this mixt Triplicity By Gods just Doome for mens Impiety ? Our States-men stand here gravel'd , nor define Can Nature such deepe Points , but the Divine On these Resolves assures our Pilgrimage : That , to secure from the Old Creatures Rage Our New-mans Sparke , we must contend & buckle With Men & Fiends , ere Grace this Infant suckle ; We must Believe , and Pray , do Fruitfull Workes , And crush the Snake , which in our bosome lurkes . For these Attempts , the Serpent to unmaske In Eden first Mans Crosse row is : my Taske . The two , from whom our Heralds all agree With one Consent to draw Mens Pedegree . Be they Crown'd Kings , or Subjects , bond , or Free , Adam and Eve , the Male & Female Tree , Were form'd by Him , who both the Globs Created , Whereof the One with Goodly Rights estated God gave to them from Taxe or Tribute free ; And so their Race enjoyed it , till the Fee By Giants wav'd and Nemhrods Tyranny . The upper like a Spangled Canopy With Christall propt , to lift their minds with wonder , He left for Breath , for Heat , to seat them vnder ; And to observe the Influence , Motion , Height , Not racking Starres with Negromanticke Sleight ? Because Man should with Angels linkt in One Harmonious League on God depend alone , To do his Will , who rais'd him from the dust , To praise his Name , without the least distrust , Not Creatures , Thrones , or Principalities , Nor courting other Gods with Sacrifice , ( For who would sue to an Inferiour Lord , The King in place that heareth every word ) God for this End , and for his Glories sake Assigned Man his Comforts to partake . He left all things to his Elections Sway , Except One Tree in Eden to assay , And try by One Command his Creatures mind , Whether he would prove Constant , or Unkind : Yea , God forbad to tast the Curious Tree Of Good and Ill , because He did foresee " That Longing Fits in Maladies would end , " That worldly Craft did restlesse Cares portend , " That Innocence once lost , Man would divide " Christs Soveraignty , and with the Divell side ; " That he the Golden meane would soone neglect , " And fall into Excesse , or the defect ; " That Will uncurb'd to damned Actions tends , " That Pride much knowledge puffes , shame Pride attends , " For when good knowl●dge with the Ill did match , " Then they began a Mungrell Brood to hatch , " Like those who heretofore with Pagan Rite " And Schoolemens Glosse disguis'd Gods ho●y Light. Although such Plagues ensued by the Breach Of Gods Command , yet doth Experience teach The Fruit it selfe so strange in Operation , Perhaps might bring with it some Alteration , And helpe the Humours to exasperate , As the Breach did the Soule contaminate : " So Meales without Thanksgiving cause disease , " And Physicke with Gods blessing turnes to Ease . Do not all things on which our Bodies feed , Blood , Choler , Fleame , and Melancholy breed ? Do not we see , that things Inanimate ; As Roots and Gummes ; nay Minerals , abate Or raise the force of things more excellent ? Doth not dimm'd Eyes the Saphire blew content ? And Hemlocks Juice , like Vapors of strong Wine , Disturbe the Braine , and Humour Christaline ? Doth not the Jet insult upon a Straw ? As Steele is by the Loadstone kept in awe ? What Franticke Lust comes by Cantharides ? What Flames by Circes charm'd Hippomanes ? How luckily Quicksilver mortifi'd Hath for the Wormes , and the great Poxe bin tri'd ? Yet Sublimate doth like to Hell inflame , To Poyson turnes , and kils the Vitall Flame . How have the Lungs by Orpiment beene cur'd ? And the Faint Heart by Liquid Gold secur'd ? How forcible 'gainst Plagues and Feavers are , Mirrhe , Saffron , Aloes , Stibium , Bezoar ? Garlicke allayes raw Ayre and watrish Food , But Mads like Wine , the Dry Braine , and the Blood. Wine-bibbers know , that Vines with Coleworts war ; As rampant Lust is cool'd by Nenuphar . Sometimes I saw a Glutton crost in Will , His Trencher daub'd with Colloquintids Pill . How by the Sunne Glasse things remote may fire , To yeeld the reason , would not Reason tire ? Or why Tobacco , or the Vomick Nut , Opium , or Henbane , do the Sences glut ? Or why the Juice of Spurge , or Tithimall , Held to the Gummes , cause all the Teeth to fall ? If such as these with us worke Mira●les , And growing plants yet more , what Obstacles Can Atheists plead to barre Our Fatall Tree ? Or that of Life ? but that it grew so free ? Whereby on Man no ferall Deaths disease , The Fruite once tane by him , could ever seize , Untill God did th' impaled Garden fence , Or drowne it by the Flood for Lusts Offence ? This Fruit we reap't by knowing Good and Ill , When as the Precepts Breach defil'd the will. But to returne where now I did digresse , Man stayd not long before he did transgresse , And violate the Law with Carnall sence , Slighting his Makers Love and Providence . Man had large Grace and Freedome of Election , But he of Both did quickly make defection , He knew th' Events , the Covenant , his Doome For Life or Death , and what would sure become Of him , and his , if he Gods will transgrest , Yet would he be of Knowledge more possest Than well became a Creature limited : Yea , and perhaps the Woman coveted , Assoone as Sathan told his form all Tale , With Carnall taste that fruit of sugred Bale , And longed too , because she was forbidden ; Or else because , like to a Gues● unbidden , The Tempter , which is likely , watcht the houre , When she was lesse Devout , ere he could powre His Ban● on her in a Corporeall shape , That in the Fi● shee for the fruit might gape . She sooner might all Enemies withstand Than Pythons mists unseene alwayes at hand . " Wher once he welcom finds he ther doth bring " Moe Spirits like himselfe that Soule to sting : " As to a Frier chanc'd , who tempted chose " Once rather to be drunke than Soule to lose " By Lust or Murthers Choyce . But by that feate , " He whoor'd , and slew the Husband in his heat ▪ So Sathan playes at this time with us all , Old Adams seede ; he knowes in Generall , That we by Nature fraile and wavering are , Lu●tfull , and Proud , then in particular " He knows to what vain pleasure more than other " We are most prone , whilst we Devotion smother ; " Which so observ'd by him with damned Craft , " He Guilds that Pleasure faire before his shafts " He shoots ; from which , ô Christ , we have no fence " Nor helpe , but thy deare Crosse and Innocence To put them by with daily watch and Cares , Least like to Eve he catch us unawares . When Sathan saw that God to Man assign'd The worlds whole Rule , he by a masked kind Of shape devis'd with Lies to tempt Eves mind , And by her meanes her Husbands wits to blind . O subtle Fiends inevitable Fetch ! Above a Cheaters or Projectors reach ! To set upon the weakest of the Twaine , Before he dar'd the Husband in to traine ! He knew the power of a Favorite , And what Man 's second selfe , the Night-Crow might Suggest to bring strange matters to effect . This mov'd the Fiend the Woman to select , And worke upon her Frailties imperfection , Because he knew the Man had more perfection . He knew the Man had more Composed wit , More ancient , stay'd , and harder to be hit : He knew the Woman had a moyster Braine , More shallow , nice , and of a smoother graine , " More pliant than the Male to be allur'd " With Tales and Toyes , whereof he stood assur'd ▪ " Therefore , Yee Men , beware of Womens guiles ; " Take heed , Yee Women , of Old Sathans wiles , " Tempt not your Husbands unto vanity , " To Idols , Pride , nor sloths Infirmity : " And let us hence both Men and Women all " The Divell chase , the Author of our Fall. He grudg'd to see those of an Earthly F●ature Above him set , sometimes a Heavenly Creature ; That Humane-kind , such Creatures New & strange Should breathe that Aire , where he did hope to range , Rage & despight to have Man thrown below Or at the least in Furies fell his Fellow , Wrought on his Spirit , all to Vengeance bent , Till at the last he got his Lewd Intent . About that time more Wise than any Beast With speckled skin , like Golden Damaske drest , The Serpent stalk't in Edens Paradise , Him Sathan seaz'd , and in his shapes disguise Thus with his Charmes to hide his cunning Hate , He tempted Eve in absence of her Mate : Faire Dame , more fit for thy sweet Beauties Grace , As Goddesse , to possesse the Highest Place , And all the world to Rule , then to be curb'd Of thy Freewill , or in thy Choice disturb'd : Hath God forbidden you that Fruit to taste ? The fruit of Knowledge which shall ever last ? Which Life renewes , and makes an Ideot wise ? Eate it , and spare not ; Be not too Precise . Yee shall not Die : that 's but a scaring Crow To bleare your fight , least you this secret know . For God well knowes , that tasting of this Tree , You like Himselfe will soone Immortall be . The woman fir●d with Sathans faire discourse Resisted not , but ranne th' Ambitious Course Of Lucifer ( who climb'd the highest staire Of Mysteries ) built Castles in the Ayre , And rapt with false Imaginary Toyes Of being wise , like God , with hope of Joyes , She started not with that odde Tree to grapple , But thence she pluckt , what God forbad , the Apple ; One , two , or more , as likt her Palate best , With whose sweete Taste her Husband she possest : As likewise with the vertue of the Fruite , Which did with their high towring Fancies suit . Ev's haughty mind was soon , too soon persawded And Adams too , wherby they were degraded Of Innocence , true Joyes , and Quiet Life , Made Slaves to Vices , Death , and Endlesse strife . The Devill too , which ranged then unbound , With borrow'd shape , in stricter Chains was bound Yet mounting a●d descending with his Mates , To try and sting , as Faith grows , or abates . Hence Passions from Hels poyson soone began since To make Young Adam an Old worldly m●n : With vaine Proud thoughts his Seede were ever since Swolne , & ban'd in every State & Province . The Elder Part against the New rebels With wily Plots , till Grace the Foxe expels . Hence spring those Plagues which now defile the Earth : " Cold Charity , our sly and needlesse Dearth , " Distrust of God , Ambition , Simony , " Base Idlenesse , Carowsing , Gluttony , " Damn'd mungrell Matches , Saints with Reprobates , " High purchast Names , Envy in all Estates , " Malice , Law-suites , Deceits , and Avarice , " Pride , Thriftlesse Pompe , and every other vt●e : Whose foule Excesse , like Fire's abuse , I blame , So to prepare roome for Devotions Flame . For such as those , the first Old world was drown'd As Our shall shortly burne about us round : For such , the Lord our Tongues did first confound At Babels Towre from one H●rm●nious sound . For such as those , the Hebrew● were rejected , And unto such are most of us subjected By that Old Pythons Sat●●ns subtilty , Unlesse Faith helpe and 〈◊〉 Humility : We are indeed beset by him , that speaks , And through a thousand throats now playes the Reaks , In tempted Braines suborning men for Pelfe To sell the Spirits Gifts , yea Hea●en it selfe , Our mother Eve in Serpents shape he tempted , To gull and gaine-How shall our Earthlings now Escape ? when that Bad Humours overflow The Bodies State ? when Tares do over top The Gospels Seede ? and when we see him hop , Sweare , and Carowse , even on the Sabatth Day ? And every other Day to catch some Prey ? O wits bewitcht by the false Serpents Art ! Who sacrifice to Fiends your Noblest Part ! " Ther 's nothing more than Prayer which they feare , " Because they know that 's musick in Gods Eare. " When they heare Abbaes Peale ring from Mans Heart , " With hate of present sinne , they soone depart , " And leave the Forts , which they usurped then , " The Humours , Braine , and Heart of Man I meane . And where they finde no Catechizing is , Nor weekely Sermons us'd , but All amisse For want of Meanes , Gods Tythes kept backe like spoiles , There , Sports with Oathes , with Healths they mingle broyles . " But woe to them , who do Gods Tythes ingrosse , " Whereby ensues of Christian Soules such losse : " If Curst they were , who ravish'd them at first , " Who dimme Faith 's Light , are they not more accurst ? " Transferring by those Pr●yes to yawning Hell , " Like Antichrist , more Soules than Tongue can tell ? And here with drery eyes I must lament The Fate of my poore Native Soile neere rent By Fiends a sunder through the Words defect : For though the Tithes some Annually collect Amounting in each Parish to the summe Of hundreds twice , yet the poore Curates roome Is scarcely worth nine or ten pounds a yeare ; Nay , some there be , which counting that too dear Hire yearely Cocks for halfe that sum to crow , And what Soule-food such creatures chaunt you know . Nor Parish-poore helpe they , nor Churches Rate , But as it were in sinne Inveterate , Cloath with Church-goods their Sacrilegious backs , Not dreaming once of Hell , or inward Racks , For their converting Tythes to private store , Which were ordain'd for Churchmen & the Poore ; " Nor weighing yet what Temporal● despight , " And fearefull plagues on tythe-ingrossers light , " Upon their house , and Crime-partaking fry Here in this world , to rot their memory . And some of these I knew in Jayles to lye For Treason● , Debts ; and some die sodainly . And some likewise I knew , their Widows , Heires And Children tir'd with Broyles & Law-affaires . Take Learnings hire away , Learning decayes , Unlesse Gods Spirit by unusuall wayes , Immediately to bring rare things to passe , Inspire some wits with new Cae●estiall grace ; But if both faile , what Chaos may ensue , I le leave to scan till Time brings them to Rue , And waile with howling paine and soule-sicke groane , Alacke the Day that we our Mothers moane Contemn'd , and pill'd her bare , since Saracens , Her dues to keepe , fear'd like the Pestilence . " All Labourers deserve their Day-reward , " But much more they , who watch the soule to guard . To this I adde the scandall and offence , Which they procure to sects of tender sence , Who taxe our Church , and Levites Common-weale With Jeroboams Plot , and want of zeale , For gracing Clerkes of blind inferior ranke , As though we had no Church , but Babels Banke On Willow trees our Trumpets up to hang , Or those sad Layes , which there the Captives sang , Denouncing Fate , farre worse then Iewries woes , With Plagues to light on Sions jeering foes . So Romish Scribes quip us with scurrile songs Unjustly for conniving at such wrongs , And twit our Church with Coblers and Sow-gelders , When as the fault lies not upon our Elders , But on some gracelesse greedy minded wights , Who seizing on the Tithes put out our Lights ; As formerly their Monkish Hypocrites , Had like to Kites snatcht up those Tithing Rights , ( So Popes were taxt for granting Tythes and Tolles To men more fit to feed their Mules then Soules ) So though Carmarthins Clerkes for Parishes Enrowl'd fourescore , yet fifty three of these The Popes for Drones improperly assign'd Their Tythes which were of Old by Caesars sign'd For painefull Bees , and made Authenticall To their sole use by Councells Generall . Whence Sions Vines , like Osneyes , nipt at first By Wolsey in the Spring quencht Henries thirst In Summers rage ; and serv'd in Autumne since As baites for sinne : but now gone from the Prince To Chapmens hands in time of Winters cold , Church-Farmes by them are dearely set and sold , With small regard to Clerkes , or the New-borne , As if Hels-stormes their consciences had torne ; Hence grow Mault-wormes , unlicenc'd Ale and Beere With Shifts to rack for what men farm'd so deere . O would these Lines like pricking Goades might prove , To stirre up zeale with more Seraphicke Love , Or now at last , that some would imitate Those few , which rendred backe unto the State , Tith-spoyles , as did the Noble Huntington , And in our dayes Religious Dodington . For I avow , they Achans stile deserve , Who rob the Church , & her good Shepherds starve ; Or cause in them the New-mans zeale to freeze , By their unjust purloyning of her Fleece : I speake not of that Fleece , which Orpheus sung , But of true Prophets there by worldlings wrung Of their Fee simple rights , and lawfull Fees , Not due to Drones , but to industrious Bees , Whoss Art spreads Sermons forth , like Chrysostomes , Sweeter than Honey , or the Honey-combes ; For if they starve , how can the Flocks survive ? How can they rise to Faith ? in Knowledge thrive ? Since Faith by hearing springs , Love by Gods word ? Since both waxe dark , where Prophets are abhor'd ? Hearts unprepar'd for vowes and Fasting dy , Or rave with Pride , or pine with Malady : And then their soules , like Slaves , are bought and sold , When Sathans Ambush breaks into the Hold For want of Guides , and watchfull Centinels , Whose Meanes were stopt by worldly Machivils . Our Parliament mov'd with their Brethrens teares , Their Civill Iarres , their grievances and feares , Proclaim'd some publicke Fasts for Sacrifice , With vowes of late for their enormious vice , That so they might the wrath of God allay , And by good Jacobs Ladder make their way With Abstinence to stint the fuming blood , As with Soule-sighes , our Angell Guardians Food . But if the Shepheards Limbes with Frost benumme Lye languishing , or of the Palsie dumbe ; How shall their Flocks the use of Fasts discerne ? Or learn what may the minds true health concern How shall they Fast ? and feele for Discord griefe ? If they be barr'd of Sermons , Soules reliefe ? How shall they Fast from inbred Avarice , If none shew them the way to Sacrifice ? How shall they fast from foule Conspiracies ? From Rapines , Bribes , Deceits , and Piracies ? How shall they stand secure from Perjurers ? If no man them from cursed Oathes deterrs ? And when such Slaves uncatechized sweare , Who lives not of false proofes in dayly feare ? How shall our Juries wave Knights of the Post , If they as these contemne the holy Ghost ? How shall we scape these last nam'd Philistines , Dwelling in Mesech , or with Libertines ? Hence I collect , that there ensues this curse : " Where Teaching failes , there Soules grow worse and worse . Proud Nemrod will not leave his rufling Port , Nor crouch to Christ in Penitentiall sort With vile Attire , much lesse with inward Shrift , As for sinnes Guilt hath been old Suppliants drift ; But fool'd by Lust , he knowes Dame Pleasures house , More than Gods Church ; or the Old man to touse ; Nay , in the Church he dares his Bravery Of Plumes to shew , or rather Ravery . The Drunkard still goes on to play the Sott , And more then Fasting Rules , to ply the Pot. By heath'nish healths , mad fits , and lavish cost , Polluting gifts breath'd from the Holy Ghost , " So that moist vapours to the Head ascend , " And Rheums from thence into the lungs descend ▪ " The fourefold humours foame , the blood inflames , " More capable of Pestilentiall Flames , " Then of mild Natures heat , vowd for impression " Of Gifts divine , to hinder Fiends Oppression . Our Gluttons will not cease to breake the Law , Nor spare one dish , to ransome Lazars Jaw , But what the Earth , the Sea , and Aire produce , Their Panders dresse for their full panches use , With Spice exchang'd for Englands dearest wealth , Without regard to Soules or Bodies health . For which delight , Dayes Fasting to prophane Some wish they had the long necke of a Crane , That so they might , like to the ravenous Wolfe , Powre downe more store into the Gurmands gulfe ; And though their penance were to take a Purge , To have the Cramping Gout , or the like scourge , " Yet will they feed on Cates varieties " At the same meale in spight of Maladies , " Of Lawes , advice of friends , Physitians threats , " And the repugnant Nature of the meates . Nay , though they know some meats may cause offence Unto the Weake , the Old man will dispence , That on a Friday in a Papists sight , They feast on Flesh , his Conscience to despight , Against the rules of Civill Modesty . As if they meant their Neighbours Swine to tye To Meazeld troughs against the Owners Will , Who bred them up with other kind of Swill As bad perhaps as Sugar-sops or Fish , Which raise up Lust more than the fleshy dish : Of old it was not so ; Good Christians then , In feeding with the Jewes , like Prudent men , Abstain'd from Porke and puddings stuft with Blood , They liv'd content with their Mosaicall Food ; To win weak soules to Christ they seem'd content lawes With all things , except sinne , indifferent , For whose deare sake , they would each Countryes Observe , and weare a Fooles coate , were there cause . And so sometimes we play the Humourists , Faiths essence sav'd , to raise up Catechists . But since our Head commands a Publicke Fast , How dare the Members gape for much Repast ? But mutually joyne with their Christian mates Of the same Church to calm the threatning Fates ? On Jonathan a thundring sentence past , Because he brake unwittingly a Fast : And shall our Gulles unpunished escape ? Who wilfully commit an Heath'nish Rape ? And violate the Law with carnall taste , Out of crosse-spleene , conceite , and wanton waste ? Nor for restraint of Wind , necessity , Or for raw Ayre , but of meere Vanity ? A little serves the Hungry Maw to heale : Why then will they devoure more at a Meale " Than twice five ounces of substantiall Food ? And so much weight of drinke to do them good ? More frugall yet , when Fasting dayes commence , ( Least Fumes oppresse the Braine , Sleepe presse th● sence To keepe in plight thereby the Bodies Frame For the Soules Feast , and Belly Gods to shame ? Such Food , as will not over soone corrupt , Bisket , Rice , Pulse , or soft Panades supt ? " A smal thing cheeres the heart , & Midriffe calm● " As wines one draught kept Timothy from Qualmes . Why then will Christians play the Epicures ? And frustrate make the Soules and Bodies Cures ? By causing Fumes to breath up to the Braine , Where they beget the Soules and Bodies paine ? " Excesse of Meats beyond the Golden Meane " Turnes into Fat , and Excrements uncleane ; " It taints the blood , breeds Dropsies , Feavers , Gouts " Or duls the wit , and makes them heavy Louts , " Unweildy for Faiths Active Qualities " To please our God with humble Sacrifice . Of Vessels some are Rough , some Porcellane , Of Bodies , some turne Pure and some Prophane : Note this in Beasts , their dung lets us to weet That Swine and Dogs smell rancke , the Stags more sweet Now Gryllus chuse thy mould , Hogs , Stags , or Dogs . If Stags be scant , Dogges stinke , then take the Hogs , And wallow in his mire , untill thou feele The meazell'd Plague , and like a Dizzard reele . These Points , and others moe grave Levites preach Where they enjoy their Rights , & how the breach Of Fasting comes , which makes me tel my friends : " He , that neglects the Churches moane , offends . For which , and the like crimes , he ought to sob , Who thinkes it no offence Gods Tythes to rob . " The Arts contempt , and robbing them of Hire , " Cause many Plots and strange combustions fire " In humane brea●ts , Divines to Simonize , " And other Wits to raile and Libellize " At Lawes or Times ; or else they fly from home , " To Doway , Spaine , Saint Omers , or to Rome : Whence what ensues I leave for Politiques To judge , while others turne home-Empiriques , False Sycophants , or Mountebanks , to seeme More wise or skilfull in the worlds esteeme , When to themselves they guilty are of fraud . But Need allures dame Be●uty , like a Baud , To prostitute , or rather want of Grace , That makes the Whore , the Modest to outface , Yet now I hope our forraigne-built Plantations Will Britaine free from many Imputations , When Drones remov'd ; the rest more elbow roome Shall have to thrive , like Honey-Bees , at home , Unlesse ( which God avert ) the Pestilence , Abate our swarmes , and crosse good mens Intents . Mean time the world on wheels runs mad , by f●ends And furies led , whom they mistake for friends : One while they tempt to Apish imitation , Whilst Pygmies swell with Gya●●s transformation , With ●urld bold Ruffians Haire , immodest face , Proud costly robes , with Gold and needlesse Lace , And thriftlesse puffes winkt at perhaps to raigne , For Trades increase , Customes , or Mercers gaine . For whose support with rich Caparizons T●ades with Coach-mares make oft comparisons , By these our Off-springs tainted 〈◊〉 Turne Harpyes , Peacockes , or Hermaphrodites , By these high sailes hath Hospitality Sunke in deepe Gulfes with Christian Charity . The multitude of sinners gone amisse , Makes ●inne to seeme the lesse , and so doth this . Another while our Gentry with delights They traine to tread Gods gifts with dogs & kites ; Or else to gape for Others goods at Play , Oft to the losse of their owne worldly stay , Whilst Satans wily fiends subordinates Confirme such Gamesters for his Reprobates , But late they triumph'd when against the Rheume Some did create a God of Indian Fume , Whereby men craz'd their memory and wits , And parcht their Vitall Blood more then befits . O Custome charm'd , besotting Christendome ! Besotting Braines against the day of Doome ! Tobaccoes smoake no other Humour drawes Then Spawling , which it selfe doth chiefly cause , Nor doth this Hells evaporating Puffe , End here , although worse then a Candles snuffe , To qualify the Dampish sooty Braine , It must be moistned oft for Tavernes Gaine , With Wine or Beere , that the heate Naturall May swim with Flegme , as the Moist Radicall Lies dampt with drouth of sense-benumming smoake , And this they doe so long , untill the Heate Of Nature failes , corrupt with sulphures sweate : The Braine thus soild , how shall Gods grace erect The Spirits Temple in the Intellect ? By hearing Faith gets roome : but if by fits Their senses quaile , their quailing hurts the wits . " Then let this be in Brasse , or Marble plac't : " Who smoakes Tobacco much , he doates at last . " Who can deny but Satan in our Age " Is let more loose with violence to rage ? " And with his Angels daily goes about " To batter Faith ? and true Zeale to roote out ? " He is let loose to range about at Pleasure , " And more then Love pricks men to dreame of Treasure . " We prate of Faith , but Pride eates up the fruites , " We talke of Peace , but that ends in Law-suites . For feare of humane Plots Saints oft are dumbe , And Love is by the Dragons wiles become A thing of naught , a Cypher without fellowes , Whilst Golden hopes of Lucre blow the bellowes . As Passengers their ship being weake and riven , To s●ndry Coasts for many Leagues are driven Of gusts and stormes , of Gulfes they make report , Before they can arrive at Safeties Port : So now are Saints by Gog and Magog vext , And glad to fly with civill Broyles perplext Out of their Native soyle to Strangers Armes For refuge against Mars his fierce alarmes . As witnesse now of late the Valtoline ; France , Belgia , Hesse , all Dutchland , and the Rhine . So others are by suits and quarrells faign'd To sundry Courts for many miles constrain'd , Through thicke and thin to travell for small cause , Vnder pretext to answer breach of Lawes , To lose their precious time and spend the same In strife , which Christ injoyn'd to Holy flame , To satisfy Officialls greedy willes More than need is for moulture to their Mills , As our King James of famous memory , With lightning glaunce checkt this foule injury , Our coyne by bribing Tongues grows scant of late ; And men for want of meanes waxe desperate . How many Motions do some make in vaine ? And endlesse Pleas with in ward joy retaine ? Such Sophisters in Paper-length to draw , And spin rich Suites will white the blackest D●w , And blurre the Candor of the holyest man ; But seldome helpe to save the weake and wan . But O! are not those Christians whom they gull ? Christians they are , O worldlings , whom ye Lull A sleepe to feed upon , like Canniballs , They looke not like those Popes or Cardinalls , Or those great mighty men , whose flesh and Soules , Are to be prey'd on by the Mysticke Foules At Gods triumphant Supper ; No , these are Your Brethren , whom to pill and poll ye dare : " Like to the Aierie fiends typ'd by those foules " Who feed upon the jarres of carnall Soules , " On whose weake passions , wits , and fits ye work " Whilst under Sugred Pills doth danger Iurke . Who knowes not that the fiends of Hell rejoyce At these your broiles ? to heare your screaming noise ? Therefore repent , before th●s waning light ●huts up the world with terrours of the Night ▪ Be sparing of your Crotchets for his sake , Who spar'd not on himselfe our sinnes to take , Let to your brawles sixe months a period fixe ; Submit to friends award without Law-trickes , Or costly fees , what ye suggest for wrong , Not vaunting of a Mercenary tongue . I need not warne our Gravest Counsellours , Who for the New-man spend more pretious houres In grieving at debates then taking Fees , For they decline Gods wrathfull cup of Lees ; But I exclaime , and raise with Hue and Cry My Wits against our Petty-fogging fry , Those Mountebankes , that Hollow-hearted crue , Which cogge with Truth , and stir up Guls to sue ; Who make no Conscience in an honest cause , To vexe Good men , and scandalize the Lawes . Such men I onely blurre . Let Honey Bees Live by their painefull Hire , and well-gain'd Fees : I envy not their Station , nor their store , But pray that they in Grace grow more and more . I wish to them all Happinesse and Joy , That they with Love their Labours fruite enjoy . For unto such our Patriots Common-weale , Can not more portions then they merit deale , Yea , those ripe silver haires I honour most , Who with good Lawes helpe to entrench Gods host From raving Ravening Wolves , which but for them Had long since spoyl'd our Tents , & stil contemne Our Clergies Rites reform'd , and their intents , Supported by our Christian Parliaments , These were indeed the Champions of our State , Against Romes Bulles and the degenerate From their Allegeance to our Native Prince ; They Abbots sloth , and Legates did convince , By casting out Romes painted Wares and Trash , For which brave Act , and memorable Lash , Besides the Gospels Light , God yet is pleas'd , To leave their Ranke a prop for the diseas'd : So some are blest with an Immortall Lot , Whilst uselesse Drones , like shooting Meteors , rot . They merit too in Britaines Orbe to shine , Like Starres , that move in the Eclipticke Line . " Who waigh the Lawes with Reason , Right , and Ruth , " And at the first acquaint men with the Truth ▪ " What the Event will be , what danger lies , " For daring Justice with surmized Lies . And specially , those Lawyers I commend , Who Clients suites with expedition end ! Scan well my Lawes , ye Masters of the Law , And ye , that be their Clients , stand in awe Of Judgement justly due for your dis-union , For your contempt of Love and Christian Vnion . " Be slow to wrath , speake faire , doe good to all ; " Forgive your foes , and raise up them that fall , " Look that false Mammons wiles tempt not your zeale , " Lest for your bribes Astraeas Common-weale " Grow to contempt , like that Monasticke state " Of Ghostly forme , which ye supprest of late . " Through many tongues the devill moves despight , " And yet may seeme an Angell of the Light. That Spirit , which through Ahabs Prophets spake , Now tempts most men in falshood to partake , And likewise workes in nimble factious pates , That they for cursed hire spread more debates , Which but for their suggestions would expire , Or dormant lye , as under ashes Fire . God loves a mild , a free , and open heart , Which melts like wax , to see his neighbors smart . As I went on our discords to attone , My Zeale broke forth into a Prophets Tone : Unkennell ye that old and crafty Fox Whom having catcht , cease not to thumpe & box Him other whiles . If for the Palsies griefe , To nose his scent , ye yeeld him some releife , Be sure in Chaines to keepe him alwayes bound , For if let loose , and he abroad be found , Your tender Lambes , the hope of all your flocke , Can never scape , nor well endure the shocke Of his slye trickes ; O therefore let him now Be wisely lookt unto , that he may bow , Make roome for Lambes from spoyle and theft secure Wash , rince , and scoure , and keep your vessels pure , Flay not Christs sheepe ; but feed them without strife , As he for you hath sacrific'd his life . " Let none Gods place of judgement undertake " For Coine ; but for true zeale , & Conscience sake ▪ " Let none for wealth accept a Benefice . " For the Soules gaine was Christ his chiefest prize . " Let Dives bid his golden gods avant , " Cashiering quite all things extravagant . Let Christian Dames leave off the Peacockes traine , And now resume their modest Garbes againe . " Let Souldiers of the Fort , Ship , Tent or Toung , " Live with their hires content , not offering wrong . Let them of all degrees , both Old and Young , Both High and Low , of Sexes weake and strong , Let all Repent , before th' Eternall Day Breakes forth , which shortly without more delay Will fatally conclude their civill jarres , Their greedy wiles , their Pomp , and bloody wars . But put the case , that Day comes not so soone , As Fooles conceive , yet Orbed , like the Moone , Mans braine receives the forme of glistering notions Except betimes he curbes the Old mans motions , Whence if they break through those Ideaes roome Into the Heart , there , Idols they become . The New man is sent backe by Carnall sinnes , As was Gods Arke by Dagons Philistines , And in his Place those Puppets he observes , Whom more then Christ he loves , & oftner serves . Thus Worldlings wise in darkenesse roame about As well as they , whose Light strife hath put out . The Way unto Gods Paradise is streight , Narrow , and steepe , to which transcendent height " Fraile flesh and blood must not ascend , unlesse " The Soule be in this world purg'd more or lesse " By twofold Flames : whereof the one Hels paine " Resembles ; th' other heates with zeale the Braine . Like as the Body growes in Quantity , And in the Fourefold Humours Quality : So the New man shootes up , drawes us to grace If we doe stop the Old mans wily race . " Deatb Crownes a Saint , and none can dy in Christ " Except he living here become his Priest. " For Gods Elect must lead a Righteous Life , " Subject to Christ , as to her head the Wife ; " She knowes no male but one , she stands in Aw , " Yet loves him deare , and his Advice is Law. " Sweet heart ( quoth he ) lose not the mornings Prime " But , as Christ thee , doe thou redeeme the Time " With Prayers , Zeale , true Love and Fruitfull Deeds ; " For of ten thousand Soules scarce one well speeds . Now he , that hath discretion in his pate , Must marke these Maximes , ere it be too late : When strife for Love , & dreames we take for watching , When Praise for Preyes , and Grace we looke for Catching ; And when from Fasts we fal to Feasts and bibbing , Then Abbaes streame stayes in the lowest Ebbing . Our Advocate craves it to flow againe , The Father yeelds , and so to every veine Their streame flowes faire , untill our changling fooles Have sought to other Streames from Muddy Pooles . The Trinity then loathing Braines so sicke Their Motions stop , and men dye Lunaticke ▪ From which Relapse , Distrust , and Lunacy , Blesse we our selves , as from Apostacy . If I speake well , or rave with puft up Learning , Judge they , who have the Spirit of Discerning . In the meane time keepe we Gods Trumpets Feast , And watch , till it shall summon us to Rest. All Feastes expir'd in Christs his Oracles , Or were exchang'd for our Soules Spectacles , In memory to keepe our Saviours Name , The Blessed Virgins , and th' Apostles Fame , With watch against the brats of Antichrist , Which beare Christs Name , but not the markes of Christ. To blaze these Newes I finde none more Divine , Then Epiphanius , and Saint Augustine Since the decease of those good Fishermen , Which toyl'd to free soules from the Devils den ; For he that markes them blazing Heretickes , May soone convince our moderne Catholickes , Who were baptiz'd and styl'd Regenerate , Went out from us , but since degenerate . Christs Oracles next to th' Apostles Time Shone , as bright starres six hundred yeares in prime : But afterwards by Pompe , and Sodomy They were left Breathlesse for Anatomy , Yet to the Spirits Feast of Shavelings slighted Our West hath beene by Prophets late invited , To cleanse Christs Church from Superstitious Feasts Proclaiming Truth against the Mounted Beasts Mysterious charmes , Soule-gulling Merchandize , Which Gospel seem'd , till Wickliff prov'd them lies Truthes Oracles , which Antichrist supprest , Are freely now in our owne Tongue exprest ; Each Parable made plaine , to Babes reveal'd , And every Mysticke Leafe lyes now unseal'd In spight of the Red Dragons Floud and Fraud , And maugre all the Trickes of Babels Baud , So that we may ( unlesse our Riots let ) Escape , and breake out of the Hunters Net. Strange Fires & croaking noise from Balaams lips Cannot dash out our Light , nor yet eclipse Those Rayes whereby the murthered Lamb of late , Cheares up his Faithfull Bride , and Sions state Relying on his Ayd and powerfull Arme His Spirit warmes , and keeps from Leaguers harm ▪ But clandestine and by sly cheating trickes Some winne more Games to Babels Meretrix . He that deceived Eve by subtill Traine , Would our returne into her stewes againe Perswade . By Sions Rents they shortly hope To blurre our Church , and re-invest the Pope With his Old Keyes , and with his Golden Crosse In Gods owne Temple Graces to ingrosse ; And for small cause to excommunicate , Nay , for neglect of Fees to shut Heavens Gate , They hope to put ( by Satans Tares late sowne ) Our Laymens ward of Premunire downe . But why cast I such Goblin doubts abroad ? When the Last Knell determines our aboad , Our short aboad on Earth ? O let us then Repent , and waile our sinnes , deare Country-men , Let us renew , whilst that it is to Day , Our Sacrifice , and vowes of Love repay , Oft musing on Saint Paules advice , that now We Christ no more after the flesh must know ; But as it were in traunce , the New-mans way , To waigh his Crosse and Passion every day . The Service , which belongs to Him alone ; Withdraw not from that All-sufficient One , By kneeling to our fellow-servants downe For Ghostly helpe , who saved but their owne Deare Soules by vertue of that Costly Blood , Which on the Crosse was shed for our joynt good . If we beleeve , as Saints have done before us , In Christ alone , Hels sting can never gore us . Thinke on my words , O ye backe-sliding Soules , Who pay to Saints your vows , like Market Tolles , " Thinke on your owne , and Christ his painefull death , " The Judgement day , and gaping hell beneath . Our dayes are few : Times period is at hand , And Christ his Arke will shortly saile from Land. The waves of sinne swell high ; Love growne too cold In most mens Hearts , Mens ruines doth unfold , True Faith for want of more Devotions heat Exiled pleads before Gods Judgement seate Against Mankind , as at the Flood of Noah . To plague the world with flames , & worse annoy ▪ Mens hearts are hardned , like the Fiends of Hell , For if a Prophet doe sinnes doome foretell , Disswading them from Broiles , O how they swell At the Good man , with rage and passions fell , Imposing for his paines , Rackes , shackles , shame ▪ Or silencing , or blacking his good Name ! Before Doomes-day this darke Prodigious fault Must follow next upon the Whores assault , For though the Church Triumphant doth rejoyce To see her Fall , our Jarres supplant our Joyes , And so instead of Psalmes to Heaven sent We temporize , or with her Complement . Awake therefore , ye watch-men with your flocke , Lest you and they be hurld against the rocke Of scandall to our Churches infamy , Ending in Schismes , Broyles , or Phlebotomy . Thinke on the Fowles , which ere the Sunne did set , Abram had watcht , and then huge darkenesse met . Awake , I say , out of your slumbring sleepe , Look to your charge in time , Christs wandring sheep : Behold our Soules great Shepherd is at hand , Though some are loath the Signes to understand ; The last dayes Bell , or Clocke of Mortals time , ( Be watchfull ye were best ) will shortly chime , Christ shortly comes , the Faithfull to requite , And to confound our Mysticke Gyants might : No Tyrants threats , no double tongue will serve , Fee , nor Reward , the guilty to preserve . Gods Darts , like Comets , threate our Westerne Orbe , And Justice will the Austrian faction curbe ; Gods Angell now beginnes to goe about To warne before Doomes-day the Christian Rout ▪ Already hath his Holy Trumpets sounded , Christ shortly comes to save the sick and wounded . Watch , Fast , and Pray , and cheare up one another ; This is Gods will , by Christ our Elder Brother ; ( His warning peale rung forth unto the Jewes ) But scorn'd by them he left to us these Newes . Because they slighted what they might have held , The Word of Life , the Light , which they beheld , The Lord remov'd his precious Candlesticke , Clear'd others sight , and left them blind and sick ; The Obstin●te , I meane , not all of them , For some beleev'd before Jerusalem Demolisht lay , yea , thousands were baptiz'd Both then and since of the Crew Circumciz'd , Some Jewes baptiz'd were by th' Apostles , some At Christ his death , when Saints rose from their Tombe , How many Jewes turn'd Christians in one day , Who had the gift of Tongues on Whitsunday ? Some Christian Jewes , when Roman Rage had rent Judaeas state , to Jordans Pella went To Antioch , Tyre , Arabia , Babylon , To Corinth , Creet , Damascus , Macedon , And to remoter Coasts in hope of rest , Whence after James decease , in time distrest . Some fell , some grew . By these the Gentiles rose From darkenesse to Soules light , tooke up the Crosse , Preacht Christ , & mixt with Jewes they were ingraft In one faire stocke , untill by Satans craft , The Nicholaites , and the Nestorian Sect Did with false drugges the Easterne world infect . " In vaine therefore we looke for more Conversion " Of moderne Jewes before the Worlds subversion " Then what is past , unlesse ( which Jewes abhor ) " Our Romanists leave off Shrines to adore ; " Much lesse , Elias to descend in Flesh " With Enoch , since their Spirit some possesse , " And since the Formers gift infus'd in John , " He clear'd the way for the Creators Sonne . Already hath the Gospels Larum rung To quicken soules , whom the Red dragon s●ung , Yea Nations to our Auncestors unknowne Heard lately of Mount Olivets renowne ; " And might unto the Christian Faith be wonne , " If Britaine , Spaine , and Holland joyne in one " Religious League to traffique on the Mayne " For Indian Soules more than for Worldly Gaine . As Spaine exchang'd her wares for Gold and spice , So we by Peters Net may sacrifice , And catch more Preyes for Christ then Spaine hath done , Except henceforth our New Mans course she run : What braver gaine can be , then Soules to win , From Heath'nish spoyles and superstitious sin ? What taske can Pilgrims take more happily Then th' Abissine for Manuscripts to try ? Who , as they say , hath those unknowne to us , Which will strike dumbe all Sects Idolatrous ? What easy meanes and secondary wayes Hath God lent us now in these latter dayes ? Since Printing and the Loadstone he made knowne , To cleare the darke , and put the Po●e-starre downe ? That so his Word might with the setting Sunne , Conclude the worke , which in the East begun . O Noble Europe , how I pitty thee ! If that great Plague , which some Divines foresee , Due for thy Wiles and Pride , light on thy flocke , Americans raised to the Living Rocke , Whereof sometime thou vauntst in Aprill-youth , While Feasts for Fasts , and Lies thou take for Truth . But I leave these , as secrets of the Lord ; As yet thou hast his Pledges and his Word , Which may till Doomes-day last , if thou repent , And banish Schisme , the Ba●e of Loves content . How many stout Confes●ou● like bright Starres , Hath God inspir'd to 〈◊〉 our jarres ? How many men of Ghostly Ranke as Lay , Yea , Mitred Saints have gone the Martyrs way ? Grave Cranmer , Ridley , Hooper , Latimer , And Ferrar fam'd in Englands Register , Not fearing , like true Members of their Head , To suffer rather death then be misled ? Or to connive with false dissembling Brow , At Babels Charmes , though ne're so faire of show ? How many Heraulds hath he sent of late , Yet slighted all , to warne each Christian state , To sue for Grace , their follies to forbeare And to prepare with true Religious feare For their New Birth and Spirits Renovation , Before the day of wrath , Earths conflagration ? Among the rest his Grace enlightned me In Britaines Isle , Soule-dangers to foresee , And by a Sparke lent from his Heavenly Flame , To Sacrifice and spread the Newmans Fame . To this effect , and that I might regaine Some swarmes for Christ , I chose a tinckling strain Wherewith I found , like John in Jewry-Land : Repent , Repent ; Gods Kingdome is at hand . Admonitio Christiana . EXitus Orbis adest , Chaos & fatale diei Extremae subit , atra brevi Campana sonabit . Vos igitur moneo Praeconis more , Litate Pectoris ex imis Christo Nova sacra Monarchae . Ille Dei Sermo concludet Ovesque Luposque Judicii extremi Sermone : Venite ; vel Ite , Ite hinc in Furias , in Tophe● ite Ferae ; Fida sed ad Ferias Turba venite Poli. A Christian Admonition . THe Fatall end , which shal the world confound Draws neere , & Doomes-dayes Bell will shortly sound . In Preachers Type , I warne you then to bring New Offerings from the Heart to Christ our King. For He Gods word will cloze the Latter day Thus by his word : Come Sheep : Wolves pack away ▪ Packe hence to Hell , ye Creatures wild ; To Heaven Come ye , the True and milde . A Hymne of Repentance to be sung for the ease of an afflicted Conscience . WHat strange assaults of sins surrounding tide , Breake in upon our Soules on every side ? How fearefully Gods darts of vengeance glide ? So neere they glide , we cannot turne aside ? We feele enough to pull downe Pride , More terrours then we can abide . It is no wrong , but Justice which we feele Though we were scourg'd with Wires of keenest steele Or broiled on the Coales , or flay'd alive . We merit not Doomes respite , nor reprieve . Because in time we did not grieve For sinne , nor sought in Grace to thrive . Sinne is the cause of our Law-suits and jarres , Sinne is the cause of our late Civill warres . The former robs us of our meanes of Thrift , The latter of our friends with bloodier drift . For want of shrift , and hearts uplift ; Fiends doe as Wheate our Passions sift . We ought indeed more god●y to have beene , Before we felt Gods Judgements for our sinne : We ought indeed his Arrowes to prevent With Prayers , Vowes , and houres more frugall spent ▪ Yet we repent , with heart neere rent His Talents use , by us mis-spent . We will not yet of Freedome quite despaire : No , Gracious God ; we know thou canst repaire , Our drooping state , though plunged in the mire Of mangie sinne , or scortcht with Troubles fire . Thou canst refraine thy Judgements Ire , Our Temples cleanse , our Soules inspire . Thou at a becke Soules-tortures canst remove , Or else asswage our griping fits above Straind Natures reach , as thy Sonne Jesus did Poore Publicans of their diseases rid . Yea , though griefes were of causes hid , Their utmost sting thou canst forbid . To thee alone for Mercy we appeale , Who heretofore the Israelites didst heale By Serpents stung , and sundry others cure By Miracle , thou canst Soule-ease procure . Nay , health assure , and cleanse us pure , As thou didst Naaman , though impure . Lord pitty us , and blesse our Second Birth , As thou with heate & showres dost barren earth , As Peter , Paul , the Thiefe in Calvary And her , whom Jewes tooke in Adultery , Thou didst cheere up in misery , Because they did for Mercy cry . Behold how Satan wheeles about our braine , More busy now than ever with his traine Of fiends unseene to circumvent our will ; He knows us weake , and therefore bends his skill , The more his mallice to fulfill , Because we are so craz'd and ill . He stiles our Heathenish spoiles states purging pills , Our jarring Pleas as necessary ills , Our Niggardize good thrift , Pride decency , Our drunken healths kind Fellowship : and why ? He knowes that Carnall fallacy Enwraps the Soule in Lunacy . Against his snares we have no other fence , Then thy Sonnes merits , Blood , and Innocence , O God most Just , and for his sake we trust , Thou of meere Grace wilt us repute as Just , Before we be by Satan crusht ; Before our Bones lye in the dust . Now is the Time , or never , to us ayd ; For after death when we in earth are layd What Sacrifice ? what Offering wilt thou have ? Thy Christ hath ransom'd us , and thou dost crave No more then his deserts , to save Sinners from Hels devouring grave . Christ is our Head , him onely we adore , Christ is the Saint , whose helpe we still implore . Christ is the Light , which harts more cold then Ice Hath warm'd and chear'd by the Soules Exercise . Christ is the Lambe , that paid the price To Justice due for humane vice . This Sacrifice regardfull of the strife Twixt Heaven & Earth , for our sicke soules releife , Most gracious Lord , we to thy Grace present , Not to fulfill Romes Amulets intent , Or unction charm'd for Sacrament , But with pure Faith , Loves Balme to vent ; Both which thou hast from Heaven sent , Both which on Earth yeeld thee content . Amen . The Second Dayes EXERCISE . The Argument . The Mystery explain'd of Christ his Birth ; Why he came poore , and strange to Carnall Mirth . Here they are toucht , who soile his Feastivalls , With Riot , Pomp , or drunken Bacchanalls . THe Scribe , of late who blaz'd the Churches state From Christs Ascent till this yeares present date , Now represents a more Soule-quickning part , And to win strayes drops on the stony heart , Alluring them by sacred charmes to watch And waite on Him , who made poore Bethlems cratch ( Borne there without Male-Sire in Judaes Land , Like Daniels Mountaine-Stone cut without hand ) More glorious than the Romane Capitoll , Or Rhodes Colosse in the Sev'n Wonders Roll. For this sweet Trance , to rebaptize the Will , To rowze the Braine , the Soule with zeale to fill , Draw , Christians , neere : and view the Stable-Cratch Where lay the Virgins Son ; Draw neere , dispatch , And humbly greet this Heav'ns & Earths umpeere , Whose Joyfull Feast good Christians every yeere Do solemnely renew for twelve Dayes space , Till that bright Starre ends at his Native place . Wisemen they were , who did this Light partake Led by that Flame , which through the Prophets spake . Had we their Star , or Iacobs Staffe for Guide , Diviner Dreames our Fancies would betide . We might then hope with safety and with Ease To passe the Spanish Straights and Mid-land Seas In spite of Moorish Pirates , or Algiere , And without feare of Turkes to domineere , Till we arriv'd at last on Joppaes Strand , And so from thence survey that Holy Land , Where dwelt sometime a Shepheard Royaliz'd , Out of whose Ligne Our Saviour Humaniz'd , The second Adam , our soules Shepheard came As well from God as from Just Abraham . But how cam'st thou , quoth Zeale , to found out Truth In tuned forme ? a worke for Joviall Youth ? No humane skill can ancient yeares exchange : From whence then spring these Tunes ? these motions strange In thee , whose Beard bewrayes that Melancholy Strives to supplant the sanguine humour wholy ? He that inspir'd poore Fishermen to rowle Deep Mysticks with New Tongues , and to enrowle For after-times his Gifts on them conferr'd , Hath now fresh Heat into my veines transferr'd : To scare the Proud , to cure the crazed Foole , Like that which sometimes stirr'd Bethesdaes poole . He guided me to Bethlem , Nazareth , To Jordan , Salem , and Gennes●reth . Whence by Christs Birth , Deeds , Crosse , and rising up From death to Life , we cheere up Soules that droop For there is no distemper , nor disease , But if we fixe on Christ , we shall find ease . Christ paid the Price for our infirmities , Christ onely is the New mans Sacrifice . To honour Him , with Soule-rapt Extasie God breath'd in me sweet-working Poes●e . Slight not then , Readers , my conceites , but heare With spungy eares what I deliver here . God grant that these work more sung of his Sonne Then all my former workes ; and I have done . Old things are done ; we must be borne anew Rise , Libertine , and Christ his Birth renew . Rise up , thou lazy Soule , thou pampred Sot , T is neere Sun-set ; leave we this sensuall Cot For Castawayes , who spend their time in pleasure , And cannot in a yeare find one dayes leasure To meditate upon Christ crucifyed , With humble thoughts and vessels sanctifyed ; Nor on Christs Birth , how that his Incarnation Availes us more than Adams first Creation O why , came he into the world a stranger ? And would be borne in a poore homely Manger ? Why did the Lord of Lords himselfe abase To take on him our faults ? but to give place To Justice , which equality requir'd ? Which to shame Pride harmoniously desir'd ? Gods Righteous Zeale did satisfaction aske , But Man could not performe so great a taske The infinite high Wisdome was offended , And for a price as infinite intended . The whole world shooke ; the Elements did warre ; The Planets , starres , and humours fell to jarre ; All chang'd their former course ; The Sun lookt pale ; Fiends into Hell were like Mankind to hale . There were but two : and they from goodnesse fell ; How could their Race then be but slaves to Hell ? Soft , hasty wit : I saw the New man comming Just at their Fall to curbe the Devils cunning I saw their Griefe , their Penitence and Crosse ; I saw Gods Grace Conditionall after Losse ; I saw Gods Seale of Pardon for their Sinnes , When their bare Limbs he cloth'd with Coates of Skinnes , For when our Parents sinn'd they were asham'd , Sh●me wrought remorse . Then Christ Gods Mercy claim'd ; The second of the Glorious Trinity Tooke pitty on Mans losse of unity ; The Word , that spake when Light and Life began , Claim'd share of Grace for his Reformed Man. As a Just Sire and his Mild wife do treat , How their lewd Child they might reclaim , or beat ▪ So Justice did , and Gra●e expostulate , What should become of Adam and his Mate : Justice alleadg'd their voluntary Fall , But Grace oppos'd the Serpents Charmes and Gall ▪ The One protested Death , but the kinde Other Sought with Gods Love the sting of Sinne to smother . The One did Man a Turne-coat Tra●tour name , The Other on his Frailty layd the blame . The One Mans wicked Thoughts insisted on , The Other Mans Repentance stood upon . Justice strict Law , but Grace against Laws Scourg● Gods Court of Conscience did most strongly urge , And sweetly pray'd her Sister not to ranke Mankind with Fiends for One , though mortall Prank . This Matter then of mighty consequence Betwixt them Both yet standing in suspence , With various Pleas concerning our Salvation , Or in Hells Flames our finall Reprobation : The Virgins two did mutually agree To compromit the same to Gods De●ree ; On which Suspence these Glorious Attributes With Zeale and Love concluded their Disputes . Th' Almighty then consulted not with any Of Angels Ranke , though there he had full many , Not for their Zeale with Seraphins approv'd , Nor Cherubins , though them he dearely lov'd , ( They Spirits were but of a Creatures mould . ) Then mystickly the Father did unfold The Matter to his Sonne and Holy Ghost , Gods Honour sav'd , how Man might not be lost , Nor left depriv'd of Light and Favour who●ly , Like those proud Angels darkned for their Folly. There was no way to make Legitimate Mans Bastard slips , nor to repaire our state With Faiths Free-will , Divine , and absolute , Of whose essentiall Forme Some now dispute ; There was no way for Adam , nor his Seed , Nor Nature left to do this Glorious Deed , Since that the vapour of the Dragons Gall Had fouly blackt their Gifts Organicall ; There was no way this worke to bring to passe But by Regeneration to deface The sting of sinne , and by a New-made Creature Borne of the Spirit and of Humane Nature To do Gods will , which Adam fail'd to doe , One that could live here poore , and patient too Voyd of s●nne spleene , and thoughts deformitie● Voyd of all guile , and lustfull vanities ; One that could fixe his Faith on God alone Of Power earth with Heaven to attone ; One that could breake the Devils combinations , One that could brook the triall of Temptations ▪ One who mankind was able to renue ; And with New gifts their nature to endue ; Yea , such a one , that could endure the rod Of his , for Sinnes of men displeased God ; And that partaking of Divinity Could with the Head unite Humanity ; And lastly One , that able was to tread Downe s●nnes delight , the wily Serpents Head ▪ This Rares● One the Trinity did see Could not among Mens Race , nor Angels be ( For the brightest Angels unfaithfull prov'd , And the best men were bad , though well belov'd To satisfy Gods wrath there needed then A Higher power for the Sinnes of men To sacrifice before their full attonement . No Blood of Be●sts could make this reconcilement ▪ No Prayers made to Angels , Starres , nor Saints ; No Purging Flames could stint sad Soules complaintes ; No Dove-like Sighes , nor Cataract of Teares , No Fasts , nor Hermits Garbs could ease their fears ; Not Incense , not the blood of all the World , Nor all their merits yet together hurld ; But blood of Man that never had offended , Of a New-man downe from Above descended , Of a New Mould endowed with Free will , Which Adam lost , with power to barre all ill Who taking on himselfe all mens transgressions Would dy that death , which by their owne confessions They had deserv'd , and by that meanes t' asswage Gods Justice , and supplant the devils rage . The Fathers Word then , and his bosome Sonne , By whom , & for whose sake all things were done Consented to be borne of Humane flesh With dowries meet the fainting to refresh , Whereby their eyes might see his reall light , Though Infinite , yet not to hurt their sight : Gods owne true Heire , the light and Spring of Life , Did willingly assume to end all strife , To bound himselfe , although ubiquity , To Calendar in Time Eternity . Christ undertooke a new to represent The second Adams Part , to which Intent , And to redeeme us from his Fathers Doome , He our fraile flesh tooke in a Virgins wombe , For Nine Moneths space shut up in narrow place , Whose strength no place can hold , no Time , nor space . Almighty God , his Promise to make good To his adopted Saints of Adams Brood , That One of Evaes Seed in time to come , Should at the last the Serpent overcome , And triumph by his Death on Hellish Sinnes As Sampson did on Dagons Philistines , Had moved Joseph one of Davids House To take the Virgin Mary for his Spouse , Both knowne to be of Zorobabels Race , Which branch'd from Davids Root hold up to grace Their Pedegree , though they were clouded then Through poverty . Whereby appeares to men How much to Lawfull meanes Gods Purenesse tends Whilst thus by Wedlocks veile He shrouds his Ends ; How Maries lowly minde by Grace Divine For her Babes worth did Evaes pride decline : But leaves the Rich with Mammons Pitch defil'd . For She was Poore , and He a Carpenter , Yet God did them before Great Folkes preferre , A Slighted Paire , his two-fold Instrument , To bring Christs Birth to full accomplishment . Now Sixe Moneths came , since Grave Elizabeth Of John conceiv'd : And then to Nazareth God sent againe the Angel Gabriel Glad Tidings of much wonder to foretell , That there the Blessed Virgin should with Child Conceive , not by the Male , but by the Mild And Gentle Sparks breath'd from the Holy Ghost ; And that likewise in Judaes Hilly Coast Elizabeth her Cosen then was blest , Though Old and barren , with an Embrion Guest , Who born should roome make for the highest King , As his Tong-loos'd would shortly sing . This Signe the Angell added to Confirme The Maidens Faith , and make his Message firme , For Malachy had prophesied , that John E●ias-like should preach ere Christ came on . The Angell gone : in hast the Virgin-Saint Went with these newes her Cousen to acquaint , At whose Approach the Sixe months Embryon sprung , And she a Psalme God Magnifying sung . I need not , since Old Wives of it can prate , The Angels Ave Mary here relate . His words to her were Newes Miraculous , But wrest for vowes they prove Idolatrous , When mumbling on fine Beades , like Parrats Cha● , They beg in a strange tongue they know not what . Yet by the New-mans leave we paraphraze , And paint her Dowries forth in modest phraze , Not Supp●iant wise to court Imagery , But to renew , like Saints , her memory , All haile to thee , O Mary full of Grace , Happy be they , who see thy Virgins face Among the Angels Legions rais'd on high , And there advanc'd for thy Humility ; Which didst Christ by the Holy Ghost conceive , As Clay Gods stamp did by his Word receive . Blest be thy Name , O Mayd , Gods Spouse , & Mother . Which broughtst a Sonne , our Saviour , and our Brother , Such Greetings thou didst from the Angell merit Before thou knew'st Conception by the Spirit , Whereby thou didst Manoahs Wife excell , Though Sampsons birth an Angell did foretell But why seeke I to overcloud thy Praise With these poore lines , lame hobling sorry Laies ? To pray to thee would derogation be To his high worth , who saved thee and me ( For not the Woman , but the Womans Seed Did Satan foile , and ransome Adams Deed ) To praise thee more then thy deare Son in Bookes , That were to racke thy praise on Tenter-hookes , As if God thee a goddesse did install , Conceiv'd without sinnes sting Originall . In Heav'n thou shin'st no more to be molested With Sinners songs to superstition wrested ; Where leaving thee Gods Treasures to contemple I greet on Earth thy Infants former Temple , Concluding thee of Female kind the best The mother of my Saviour , ever Blest , The Type of that true Church , in which we thrive , And therefore Blest in the Superlative . But when that Joseph knew his Bride with Child By him untoucht , he thought he was beguil'd In his late choyce , and therefore privately , Like a Just man , most loath her publiquely To shame , by letting all their Neighbours know Her fault suppos'd with Indignations Brow , He purposed the matter to protract , Or to give up the Note of the Contract . He studyed how this new Affinity , He might shake off , and shun her company . One while he thought to pocket up the Fraud , Yet fear'd to be to his owne house a Baud. Love , Griefe , & Shame perplext him with remorce ; It griev'd his heart to sue out a divorce : He pittyed her , yet never more intended To dwell with her : but while he so contended With netled Cares , behold an Angells voice Thus in a dreame chang'd all his cares to joyes : Be not affraid , O Joseph Davids Sonne , To take thy Spouse . In her the Worke begun Proceeds from none but God. The Mayde is not By Man defil'd , but is with Child begot By Gods owne Breath , whi●h over-shadow'd her ; He to her wombe did his sweet Rayes transfer , For which above all women she is blest , And of that Sexe for ever ranked Best . That Sonne , which she brings forth , shall called be Jesus , that is , a Saviour , because He Shall many save , and from Damnation free , Which they deserved had by Adams Tree ; Both God and Man , Prince , Priest , Emanuel , Hee shall redeeme men from the Bonds of Hell. When Joseph had awakt , he plainly knew It was Gods Will , and for a Vision true Acknowledging the same , her hallowed Wombe He honour'd as Gods Seat , and tooke her home ; And during Life , as a true Saint became , He liv'd with her without reproach or blame . O Happy Saint , a Foster-Sire become To Him , whose Sentence shall all creatures doome ! Who God and Man , God by the Fathers Side , Man by the Mothers , through the Earth did glide ! Thrice Blest is He , who with the Mornings L●●ke Doth Christ his Birth , his Life , and Passion marke ; And , ere the Sable veile invites the Braine To slumbring Rest , repeates his Part againe : Christ is our New-mans Crowne , the Womans Seed , Gods Word , Mens Light , who su'd for men unfeed , Who trod on Satans Head , on Death Sinnes Hire , Sinaies Thund'rer , who spake in Flames of Fire , Jacobs Shiloh , Moses his Prophet Great , Of Whom did David and Gods Prophets treat , Daniels Messias , Esayes Emanuel , The Virgins Sonne , who strangely conquer'd Hell By Lowlinesse , and scorne of worldly Fame ; Yeelding himselfe a Spectacle of Shame Vpon the Crosse with Nailes tormenting woes For most unthankefull Men , his mortall Foes . To this High Priest , Melchisedech of Peace , Stick , Christians , fast : and let home Quarrells cease ; For None get in through heavens narrow Gate But Men of Faith in Christ Regenerate , Men vow'd to lead like Him a Godly Life , Men that would leave Wealth , Honors , Pleasures , Wife , Rather then they would blurre Gods tendred Grace , Detract from Christ , or his poore Saints disgrace . With this Beliefe , and Mysteries of Old Well Catechiz'd , like Saints , Come on , behold , And kisse Gods Sonne , keeping th● Evangelles Path , Lest Jealous He consume you in his Wrath. Faiths Curtain is remov'd , the Cloudy Barre , View then the Root of Jesse , our Mornings Starre . About the end of Jacobs Prophesie , That out of Judaes Land their Po●icy And th' Execution of their Lawes Decree , Till Shiloh came , should not extinguisht be , Nor that untill he came Time should deface , As with a Floud , the Lot of Judaes Race : Heav'ns true Shiloh , Gods great Embassadour Arriv'd on Earth , & yet could scarce have harbour Although the Jewes did see their Scepter gone Under proud Aliens , and their Lawes undone Except a shew of Policy with staine , Which likewise ended in Vespasians Raigne : Yet few observ'd Old Jacobs testament , Thinking that he and all the Prophets meant A Temporall Prince by him that was to come , Who as they dream'd , a David might become With a Camp Royall , and the warlike drum To Triumph , Conquer , and the world to doome To free faire Sion , and the Land of Jury From Caesars yoke , and th' Idu●●ans fury . But their Messias , while the Jewes thus raved , Of Judaes Tribe descended , and from David , Typ'd in that Kings dream't stone hewne without hand , Begot without the Male , in Jewry Land , Was borne at Bethlem , lodg'd among the Beasts . ( Such pitty Innes shew to distressed Guests ) Soone as th'Autumnall season of the yeare Had Ballanced the two-fold Hemisphere , The Temples Porch of Romes Bi●ronted Saint Shut up , whom they the God of Peace did paint : Augustus , then the Roman Emperour , When he had swayd by his Triumphant pow'r The Land of Egipt , Syria , Palestine , And what did next the Parthian state confine , And more then forty yeares the Soveraignty Had held , grew bold upon their Lenity , Their vassalage , long Peace , and dandling rest , Thence he resolv'd to hoord into his Chest Much Easterne Gold , as he had oft before Vext them with Rates , and with his Cohorts more About that Time , when Annuall Contributions , Or Subsidies by Senates Constitutions Were pay'd unto the Officialls of the Prince For Legions Hire by the Subjected Province , Which was September by Romes Audit Booke , And then belike they for this Toll did Looke , Unlesse they for this New , and speciall Rate Prolong'd the time , untill Decembers date , As Statesmen to prevent tumultuous Arme● , In Winter use to taxe repining swarmes , To this effect did Caesar Writs direct To Syriaes Pre●our , that he should collect This Rate : And sent withall a Proclamation With these Contents , on paine of Confiscation Of goods and states , and for their sloth Rebukes , That all the Kings , and Tributary Dukes Should cause Romes Easterne Vassalls to resort To their Birth Place of the Espoused Sort To pay a Rate , by Name , the Head , or Poll , And this by Booke the Pretour to inroll . This strict Edict made all Men hast away Into their Native Soile , the Taxe to pay . Among the rest went Joseph to be taxt With his true Virgin Bride , by that time waxt Ready to Child of Israels fairest Hope , The Womans Seed which promis'd was to cope With Carnall Sinne , and to smite Lucifer , So to save them , who lost in Adam were ; Her Time was come , and then the blessed Spouse With Joseph tooke in hast that homely House , For wa●t of other lodging at the Inne , Which being full would not let poore Folkes in . Christ in the World this Entertainement had , And who are truly his shall finde as bad Among his Foes , unlesse they bring them Gold , Or Projects their Ambition to uphold ; Vnlesse they come in Ruffling Vestiments They are but held poore Snakes , or Innocents ; Or if such crave Reliefe , they with a P — Will packe them to the Bead●e , or the Stockes . What Patron now will his poore Members foster ? Few but for Gaine . No Coine , no Pater noster . " The Crosse is Christians Badge , or Poverty , " The Antichristians Marke is Dignity " With Pride , and Wealth . Lord , temper our vagaries , " When thee we doe neglect , with Contraries . Though few then knew the Lord of Heaven & Earth , Nor heeded much the Cause of his poore Birth , At which , although no Ladyes of Renowne Did meet of Salems , or of Bethlems Towne , Nor giddy Gossips trig'd to Gurmandize , To cheate the Time with idle Chat , or Lies , Yet let our Inward man , his Swathes behold , And this Childs Swathes the Scriptures shall unfold . Here they shall find another Hercules Than that which Poets faigne , to crush in lesse Than a Thoughts while two Snakes from Juno sent To Murther him within his Cradle pent . Here they shall find a Theame beyond all Theames Truth wrapt in Flesh , to thratle Tales & Dreames . Here they shall find despis'd by worldly Men Saints basely layd , as in a Dungeon Den. Here they shall finde Gods Babe in poorest Bed , Though borne to tread upon the Serpents Head. Yet though Dull Men were silent in his Praise , The holy Angels with Harmonious Layes , And shouts of Joy , divulg'd his Horoscope ; They sung of his sweet Grace , and future hope ; They chanted out Gods Glorious Name with Mirth , Good Will , and Peace to men through Christ his Birth ; For at this Time , when All One Colour wore , Whilst Epicures out-slept their Dainties store , Some Shepheards watch't their Flockes neere Bethlems Towne , To whom the Angels made these Tidings known . For Drowzy Drones here is Authenticke warning : Some Mysteries disclosed for their Learning ; " The first Man in the Spring was form'd of Earth ; " Of God and man in Autumne Christ his Birth Began , and with more Light rose from the East , But now it sets in Stormy Winter West . Some thinke Christs-Tide false beares Decembers Date , Because the Taxe was by the Romane State Exacted in September , as they prate : And S. Johns Birth beares March for antedate , Abiaes Course cast up for Zachary : Yet this supposed true , to shunne their Cry , I say , what if the Fiery Comforter ( Christs Deputy , the Churches wise Supporter ) Indifferently Dispenc'd with this Exchange ? That with S. Mathewes Memory we change The same , and with S. Michaels Jubilee ? Whereof the first records Christs Pedegree , And Birth , as th' other serves to represent His Churches State , through Civill Discord rent ? Or else because the World shrunke to old Age , This changed Feast calmes Melancholies rage , To comfort us amidst our Stormes , and Snowes , When to the Root the Sap fall from the Boughes ? Perhaps rude Goates Coucht under Capricorne Now Good Men tame , or Tares divide from Corne , New Hearts presenting , with the New yeares Sunne For Incense , Gold , and Myrrh unto Gods Sonne , Who at this Feast tooke Flesh and Circumcision , Whereto his Starre led Wisemen in Procession , Proclaiming him in Salem , King of Jewes , For all fierce Herods craft vext with the Newes : That Israels Prince , Whose Spring of Pedegree Eternall was , in Bethlem borne should be ; His Craft availd him not , for they by God Were the same way home to Returne forbod , And though in stead of Christ poore Babes he slew , He did by death his Deed soone after rue . But why came they to Christ with Gold & Store Of precioue Gummes , who might from Heav'n have more ? Was it to shew , that Christ our Royall Head , High Priest , and Judge Commands the Quick and Dead By vertue of his God-heads Triple Mace Of Justice , Mercy , and Inspiring Grace ? Vniting Man to Gods Conformity ●y these three Gifts , Types of the Trinity ? A Priest to Mediate , Preach , and Sacrifice : A King to Raigne , a Judge to Punish vice ? " And that more oft than Incense , Myrrh or Gold , " God might with Faith perfumed Hearts behold ? Or did these Sages of their owne accord Present such Gifts , as welcome to the Lord ? Or which is likely , did Gods Spirit move Those holy Pilgrims to expresse his Love And Care for his Beloved in Distresse ? Who at that sudden pinch were Money-lesse ? That with such needfull Meanes they might supply Their wants , when he forewarned them to fly To Egypt from the Tyrants bloody sword , Till their Returne from Exile by his Word ? When they that sought the Infants Life were dead , And Herods Sonne Installed in his stead ? This Passage sure beleeve it as your Creed , " God never failes the New Man in his Need ; But gives his Angels charge , as for his Sonne , That he dash not his Foot against a Stone . But missing Christ , why were poore Infants slaine ? " That for the Head the Members suffer paine : " And that their Types as Blazing Stars display : Who Christians slay , they Christ himselfe wou●d slay . And why blest He a Virgin with his Birth ? And made her first Christs Temple here on Earth , That was no Lady Crown'd with worldly Honor ? Nor with Rich glaring Robes tooke State upon her ? And why grac'd he poore Shepheards with these Newes ? Not full-fed Peeres , Princes , nor wealthy Jewes ; Not Rabbies , Popes , nor Lordings of the Church , Who lookt for Christ , ye● liv'd upon the Lurch ? Let Dogmatists resolve these Doubts , that know Why Thunder smites high Trees , & spares the Low. " Gods Grace , & Pride , can never brooke each other , " Nor dwells Humility , and Pomp together : The Former doth our Breach with Heaven repaire , The Latter whilst it swells , bursts into Aire : For there , some play with Aiery Fancies Elves , Till Hell devowrs the Tempters , and themselves . Gods Church seemes poore to Carnall Libertines : " In Heavens she sups , though hard on Earth she dines , " God chose the weakest to confound the Wise , " That Man with Christ by simple means migh● rise , Embracing more his Crib for Soules behoofe Than Satan● Crowne in this our world of proofe : " Yet God allowes , to shun an Anarchy , " For Orders sake a kinde of Hierarchy , " With Pastours Pow'r in every Christian State , " To Bind , or Loose , or Excommunicate ; " To heale the sickly , and to bath his Flocke " With Waters streaming from the Living Rocke , " More fishing for Mens Soules then Carnall Preyes , " More glorying in the Crosse than worldly swayes : " Whom Christ bids Feed , and not like Wolves to bite us : " Whom Christ bids Watch , as Paul exhorted Titus . Yet , Little Flocke , that bleat'st through Tyrants Rage , Grudge not , there shortly comes a Newer Age. He that reveng'd on Herod and his House The Blood of Bethlems Babes , will right his Spouse . The Blood late spilt in our West Christian Lands God will require at Gogs and Magogs hands : God will his Servants wrongs ease , or conclude , Whom Tyrants snar'd in Aegypts Servitude . God will revenge their Cause , Complaints , and Teares , Whom our Make-bates by Tricks set by the Eares . " No Motion , Plea , Decree , nor false Demurre " Of Jarring Braines can Heavens Sentence blurre , For with the Beast and Lords that tooke his part , They shall in T●phets Flames for ever smart ; The Members for their Plots , Bribes , & Misdeeds , Their Perking Heads for iustifying their Deeds , For suffering Elies Sonnes on Saints to prey , For sparing Agags , whom the Lord bids slay . Be patient then , Yee Servants of the Lord , Poore Nabaoths , who feare the slaughtring Sword : The Sunne will shine after some Thunderclaps , New Heavens Joyes will smoother all Missehaps ; And God will plague those Lords , who make a Prey Of Christians Goods , nay worse , who Christians flay . Let none , that holds of Faith the smallest Graine , Despaire , but that with cheerefull minde againe , Though girt with Flames , as the three Children were , He may without Annoy , or Servile Feare Of the Soules Guilt escape from his Distresse , If he beleeves that Gods bright Word tooke Flesh And di'd for him , he cannot doe amisse . " Gods Grace appeares in dangers most extreme " Betwixt the Bridge and the devouring streame ; Nay , plunged in the Deepe ore Head and Eares , God may reprieve , or rid him of his Feares , Transplanting him to that Eternall Rest , Where griping Griefe shall never him molest , As the good Thiefe , whom they did Crucifie With Christ and others sav'd can testifie . " Let this suffice : None ever miss'd Reliefe ; " Who fixt on Christ alone his Hearts Beliefe . From hence poore Josephs , though in Closest ward , May looke for Liberty with Angels Guard. From hence good Davids , though in Banishment , May hope for Calmer Dayes , and some Content . From hence Gods Prophets may in their distresse , Like Jeremy and Paul , expect Redresse . From hence may Saints , though in their Tents beset By Millions of proud Foes , deliverance get . He that warn'd Joseph with the Babe to fly From Herods Sword to Egypt , will supply Their wants , and ayd them in their Pilgrimage Against insulting Foes and Satans Rage . And though they feele the Plague , Saints may respire , Casting , like Paul , the Viper in the Fire . Or were their Eyes drawne out , their Noses slit , Or all their Members rackt , they may hope yet With Inward Joyes to be more ravished , Than if unmaim'd their Bodyes flourished . Nay , were they flay'd for crossing Hells Decrees , Like the sev'n Brethren in the Maccabees , They shall o'recome those Furies Insurrection , And joy like Job , to see the Resurrection ; For they well know that their Redeemer lives , And for that Martyrs Sight dare pawne their lives , S· Stevens Sight who here on Earth entraunc't Saw Jesus first on Gods Right hand advanc't , Which with his stoning seal'd confirmes our Creed , " That Martyrs Blood became the Churches Seed ; " And that al those , who would see Christ in glory , " Must beare his Markes , & heed his Passions story . In Spirit where saw John th' Evangelist The Throned Lambe but in his Banisht List ? In Pathmos , where he saw by Revelation , The Churches State , and Babells Fornication ? To feele Remorse , some feede their Ravishments With Herods Sword unsheath'd on Innocents , " That bloody Sword , wherewith the Eagles Peeres " Did persecute neere for Three hundred yeeres " The Christians Race ; And which lay then suspended , " Till Satan it to Babells Whore Commended , " As witnessed old Chaucers Pellican " Against the Griffon , and his Vatican ; " Which Berengarius long before discry'd , " Which the Waldenses and Albigians try'd ; " And which as yet our Mother Christendome , " Like Rachel , feeles in her seeds Martyrdoome . To shew Faiths Tree more pregnant by the Fruite , Some Lazars feed , some with Apparell suite . One while they Chaunt the New Mans Sacrifice , And how the Lambe un●eal'd hid Mysteries . Another while they Co●●t these Festivals , With Sions Songs , Or Bethlems Pastoralls ; Yet so , that whil'st they kisse the Babes Memoriall , The Crosse be not forgot , nor F●ery Tryall . Some hold it Joy , and great Felicity , To keepe for Saints Kind Hospitality No Wassailes Cup , nor Cates variety Doth relish them , like Good Society . The Reason is , God gave them their Request , That Lady Conscience be their Dayly Guest ; Dame Prudence doth the Household charge o're-looke , Her Cousen Thrift is Cater , Care the Cooke , Sobriety the Butler ; Will the Page , And Manners set in comelie Equipage The Pots and Messes full , where Zeale sayes Grace , And honest Love points every one his Place : Content with Wellcome carves ; then Doctour Diet , Old Merry man , and the Peace maker Quiet By stemme recite what morall Tales conduce To cheere the Heart for Soules or Bodyes use . " Thrice blest are they , who passe the Time away " With them , be it in Talke , at Boord , or Play : " For living so , like Angells , with the wise , " Their Mansion seemes a Second Paradise , " With safer Fate than Palaces of State , " Than Balthazar 's with all their gods of Plate . Others steale Houres from the Immortall Part With Games and Gambolls to delude the Heart , Or which is worse , with Bacchanalian Potting , And surfeiting , oft to their Bodyes rotting , Which wanton Jiggs more oft accompany Then Sacred Hymnes , with Soule-rapt Harmony . " Mirth fits the Time , so doth good Cheere and wine , " But the excesse bewrayes a Libertine , That never quakes at the rich gluttons Fate , Nor ever strives to be Regenerate . Drowne Hoary Cares with Healthes , & hang up sorrow , For who will care , what may befall the Morrow ? Let Papists fast , let Puritans goe whistle : They are but Turkes , who against Wine will Bristle : No sullen Stoick , no crabbed Criticke Foole Shall tast the sweets of Aristippus Schoole : Such Revells keepe our Roring Epicures , Whilst they protract the New Mans wholsome Cures . But no such Course shall my new Sparkling Breast Conceive to Counterpoize my Saviours Feast . I love his Cratch , & feare his Judgements Thunder , Both which warne me to slight a nine Dayes wonder , For Pampred Sin can hardly be kept under , Except vaine things from the Divine we sunder ; " Who will be puft with windy Lushious Fare , " And leave the Soule halfe starv'd in Satans Snare ? " How dare they spend in Drinke , like Franticke Elves , " Thrice more than serves men abler than themselves ? " Or wast in Smoke , at Games , or such Abuses " The meanes left them for more convenient Uses ? When as such Deeds stinke in our Makers sight , And waigh'd , they prove with in his Ballance Light ? How dare our Sots on Carnall Sense rely When as they know , that they at last must Dye ? And after Death feele Hellish paine for ever With Rackes & Flames worse than a Bedlem Feaver ? Where Dives fail'd to have with Tortures wrung One waters Drop , to coole his scorched Tongue ? But why touch I licentious Saturnalls ? Christian I am , and Christ his Festivalls I humbly with new Raptures celebrate , From whence I bar the Hare-brain'd Reprobate , Whose Lampes may dimme our Altars of Devotion , Therefore I leave them to their Frantick Motion , And to be fatned for those Mysticke Fowles , Which at Gods Feast shall snatch their Flesh and Soules . Yet now , because at Newyeares-tide they say , They will turne New , I greet them on that Day , Not with Rich Plate , nor Bowls of Liqour'd Sin , But Gifts fetch 't from the Spirits Magazin , Not with Delights of Putrif●actions Kind , But which preserves to fortifie the Mind . Doth Flesh and Bloud , distrust what I have written ? Let Flesh and Blood be circumciz'd or Smitten ; Let the Old Man with will uncircumciz'd Be puncht , or else with quickning fire Baptiz'd . So that our Thoughts be New , Christ represented In sacred Swathes , and with New vowes presented , I weigh fierce Herods Threats no more than chips , And lesse I prize his Plot , his Sword , or whips . For with the Magies rapt , I more behold Gods Babe in Manger layd than Thrones of Gold. O would I had beene living in those dayes , To feede mine eyes with that New Comets Rayes , Which led those wise Arabians from the East To see him , whom I glaunce at in the West ! But whither hath my zeale transported me , At this great Feast , our Wimers Iubilee ? To place poore dust and Ashes neere Divine Conceits , like Romane Coleworts by the Vine ? Yet not so great is the Antipathy , But that true Saints may feele some Sympathy Betwixt the Members and their Generall , Sith a mild Sence will make them Musicall . Indeed sweet Love , and union helpe to hide , Like Masticks velvet , what they finde too wide A Blemish , or a Scarre on Faces foule , " But causelesse Nips can never harme the Soule . Then , let not worldly wits our New Man Scorne , Though vile he seeme , or of the Hope forlorne , For he , that outwardly lookes vilified , May passe yet for a Creature Justified , Whil'st that he beares the Cribbe , where Christ was borne In mind , with his Red Crosse , and Crowne of Thorne . Be meeke therefore ye States and people all , All from the Kings Bench to the Coblers Awle : Thanke God for them , whom for your Good he sends , And ponder that which to your safety tends . " Repent ye of your Sinnes , depend on Grace , " That so Christs merits may your sinnes deface . " Thinke Daily on the New Mans Crucifixe ; " And Christ his Cratch in your Remembrance fixe . " Pray oft against lewd Francies Provocation ; " And let your Deeds to Love have more relation . " Compare our yeares from Christ his Incarnation " With the Floods Time from Adams first Creation , " And one Thousand sixe Hundred fifty sixe " May to the World a Fatall Period fixe ; In Desolation to all hardned Hearts , In Dissolution of our Earthly Parts , If all the Signes foretold by Daniel , Christ , Paul and S. John , fall out with Antichrist ; True Signes indeede , which Faith and Love withdraw By Warres , Pride , Schismes , and Wiles in winding Law ; " Besides this Signe : that Gods two Prophets lay Martyr'd , ere Babel could her charmes display . And who can tell , but when th' Electors fayle Romes Empire sets ? and Doomes Day shall prevaile ? " That Empire , which began when Christ was borne , " Ere he returnes , shall set and be forlorne ? " Since that which barr'd in Paules time his Revealing , Lies waste : what bootes the Antichrists Concealing ? Now whilst we looke for Times extreamest Date , And Christ his Comming , either soone or late , Let us salute his Cratch , his Birth admire , And pay our vowes to him wiih zealous fire . Great Abraham rejoyc'd to see his Dayes , When rapt to Paradise , he felt his Rayes . So did that Baptist Babe in Mothers Wombe Spring by Instinct with Joy , to heare him come Conceiv'd in Flesh of that Immortall Flame , Which promis'd was Sinne , Death and Hell to shame . So Angells sung of him Propheticke Layes : So Simeon sung with Anna songs in praise Of Bethlems Babe , both ravisht at his sight , ( When Mary cloz'd her due Mosaicall Rite , ) Acknowledging the true Messias Borne Of Evahes seed to save the Soule forlorne . And so shall we in minde feele Musick rare , If we muse on our New Mans Birth with care ; " I meane , that Sparke , which at our Baptisme rose " Within our Hearts three Monsters to oppose . Then freely we his Gospell may imbrace , And sing this Lullaby with measur'd pace : The Holy Ghost , to save fraile Adams Race , Breath'd a sweet Flame in Mary full of Grace . This Flame infus'd in Flesh , both Man and God , We greet and cloze his Birth with Simeons Ode : Thy Birth and Name doe saving Health betide , O Maide-borne Man , God by the Fathers side . Thou art the Gentiles Light , Emanuel ; The Glory , Head , and Crowne of Israel : Whose Glimpse we having seene in sacred Trance , Lord , now in Peace us to that Light advance : That Light , which thou conceived'st in our Flesh To save Mankind , and Satan to suppresse : The Light of Soules , thy true essentiall Forme Of Mary borne , Eves Off-spring to reforme ; Whom with Thee and thy Spirit , three in one , We honour , praise , and serve , Great God , alone , Without depending upon Angels , Saints , Or such whom Baal for Advocates be Saints . A Hymne in Memory of our Saviours Birth and Incarnation , ALL yee , that are of Spirit mild , And long to greete the Virgins Child : Lay by a while your worldly Cares , The Outward mans bewitching snares , And let us now submissive sing The Cradle-cratch of Heavens King. Blest be the wombe which Jesus bare ; Blest be his Name , that saves from care Fraile Adams seed , if they repent Their time mispent , to Satan lent . Christs onely Name doth Satan shame , Then , let us all sound Christ his Fame , Let every Heart submit to Christ , For without Christ , none can subsist . Blest be the Brests , which gave him sucke . Blest be thy Cratch which hadst the lucke , O Bethlem , with a Starre to boote , To spread abroad King Davids roote . In thee was the Messias borne , Jewes Shiloh Prince , yet held in scorne , Because he did not personate A Royall Babe with open state ; But that he lay in Manger base , They waigh'd not well the Mysticke Case , That Mary did Eves want supply , Our New-man Adams qualify ; How Christ was come to humble Pride , And by Low Ebbes Flouds to divide : That Christ at first grew , like a Graft From Heaven sent , to put downe Craft : Whence like a shrub , but Cedar now , The hugest Tree he makes to bow : And so must we stoope often Low , Ere we shall like this Cedar grow , We must embrace his Cribbe and Crosse , Ere parted be our Gold from Drosse ; We must Cashiere wilde Fancies wags , Our high Conceits , and Merits brags . Then Yee , that hope Gods Babe to meet , Waigh more then Plumes your Peacocks feete . Sith Christ before a bed of Downe Preferr'd a Cratch , beate Pleasures downe , I meane , those snares , which ye shall f●nd To cheat good Time , and mad the mind , And beare about you more his Markes Then Carnall Toyes , or Nine dayes sparkes . Observe what things ye vow'd of late At your New Birth to shun and hate , Ere ye presume to kisse this Child , O yee that are by Nature wild . The Third Dayes EXERCISE . The Argument . The Life , which Christ led in our vale of Teares , Vntill of Age he grew to Thirty yeares , How then he was Baptiz'd by Holy John , And tempted thrice by Satan thereupon . THough Christ a Child inherent Righteousnesse Originall and Actuall did possesse , And in his Youth sufficient gifts inherit To cope with Hell , yet by the Sacred Spirit He was not led into the Wildernesse , Till to more yeares he grew of Manlinesse , That in all points like us , excepting sinne , He might on Earth his Humane course begin , " Cloath'd with our f●esh , expos'd to scorners gall , " Temptations , Death , and yet o'recomming all . " ( For never God his children leaves for trials , " Till he them armes gainst Satans false espials ) Now I review the shadow of his Diall , Backe to his Swathes , with a short true Memoriall Of his rare gifts , and Heavenly Qualities , Which more & more shot forth with properties Convenient for his greene , and tender Age , Whil'st here he went his earthly Pilgrimage , " From his Conception , Birth , and Cradle Blest , " I doe proclaime of Babes this Babe the Best . Nature and Grace contended in his Feature , Till they it form'd a peerelesse lovely Creature , And what they did ( if ought at all ) let slip , His God-head made compleat their workmanship . O would my Lord now doe the like for This , This weakeling , which with awfull sense I kisse , This Embryon , or Conception of my braine , Christs Portraiture , which I shall draw in vaine , Except the Spirit of th' Evangelists ; The Holy Flame , which guided to the lists Of the Triple Combat this Man of men , Doe purify my style from Blots uncleane , And my swift Trance , from Superstitious fury , Whilst I from Wales to Galilee in Jury Am carryed with a rapid zealous Flame , To see how Christ a Child , a Man became , A Man Baptiz'd , as we his Members ●e , Tempted by Satan , yet got bravely free . Though Jesus had escapt the Hunters snare , Yet Judgement crost the Tyrants jealous Care , For out of hand , after the Butchery Of Bethlems Babes deceas'd in Misery With entrailes scorcht proud Herod , to his Sons Leaving his State waving in dissentions ; First having caus'd even in deaths agony , His Eldest Sonne to beare him company ; When three of them stood for their Fathers place , And each of them would beare a Royall Mace. With factious sides , to make their challeng good , These Aliens borne of Edoms-viper-Brood , Contended for their Sires usurped Throne , The Rule of Laws from Jewries People gone ; Since Shiloes Birth , Gods messenger of Peace , The vigour of their Lawes began to cease , As afterwards by Titus came to passe ; Who did their Laws and Nations state deface ; As likewise when in fierce Domitians raigne And Trajans , Davids stock were sought and slaine . But all their claimes appealed unto Rome , The Brethren stood confind to Caesars doome , Who by Decree for taming of their fury Most Politique then Tripartited Jewry , To Archelaus by style of Ethnarchy South-jewries Land he gave , the Tetrarchy Of Galilee and Jordans Land betwixt The other two he left for portions mixt . The Brothers broyles thus quieted at last ; When all those stormes were overgone and past , Joseph advis'd from Heaven with his Bride Brought backe the Child from Aegipt . But aside Turn'd ( doubting Archelaus the Tyrants Son , Who then to sway South-judaes Land begun ) To Nazareth Northwards in Galilee ; Where suckled was the Infant Jesus , free From worldly Broiles , as to a Nazarite Belong'd , His head unpoll'd by Legall Rite . There Mary not omitting any mild Or watchfull care for nursing up her Child , Directed him now weaned from her breast , One while to goe , another while to rest , His Infants time beguil'd wi●h Lullabies With gentle smiles , sweete songs , or soft replies . She fed him not with Suckets nor Conserves , But with that meate , which strengthens tender nerves ▪ " To dyet him for health , was her chiefe Care , " Not urging him to eate of dainties rare , But victuals fit for Nature thin and spare : Butter and Honey were his daintiest fare . " She knew that Soules in pampred bodies pine , " That Both corrupt through lushious cheere and Wine . But no man him with Idolls durst present , Nor with those sights whose pictures represent Horn'd Bugges , or Houshold gods , for she her selfe Could never brooke to see a Labans Elfe : Woe to those fondling dads , who tempt the soules And pliant braine of their soft little Fooles With such Trim trash , the unmarkt Nursery Of Faithlesse Feares , and blind Idolatry . She those defects with sacred Care repair'd Which Mother Eve by Satans fraud impair'd , Gods Instrument to beare and breed that Child , Which jarring Earth with Heaven reconcil'd . And when more yeares came on , she did assay To teach his tongue a Psalme , or else to Pray ; Whereto his Will became more forward bent Then Courtly Lads to learne smooth Complement ▪ " No Boye 's permitted she her house to haunt , " Such Rakehel Boyes , which us'd to lie and taunt , Like those rude Impes , which heretofore did yalp , And call Bald pate Elishaes reverend scalp , " No Mayd of hers durst sing a wanton song " Within her eares or his ; nor to the Throng Of Reprobates , those whom she knew defil'd , Would she from home adventure out her Child . And if she had ( such was his Inclination , ) His inward Lore prevented Education . There is no doubt but by Infusion He Had needfull what the Spirit knew to be . Soone as his Childhoods Stature did encrease , His mirthfull-fits began soone to decrease ; For without griefe how could that Heavenly spark Heare men to sweare , like fiends , like curres to bark ? How could he but lament to see them crouch To Stockes ? and yet the Godhead to avouch ? How could he chuse but grieve at their Extortions ? Debates , and spending of their dearest portions ? To see a Brother fight , the Courtier faigne , The Lawyer lye ; and all for cursed gaine ? To see men strive for Place and Soveraignety , Like fiends for pride who lost their dignity ? To see the Townesman pawne his soule for wealth ? The Husbandman Cornes price to raise by stealth ? Successively there budded every yeare New Hopes of him , which did his Mother cheare : His godly talke delighted Josephs heart , And made him oft his labours lay apart ; Both Joseph and the blessed Virgin much Astonisht were to heare his Childhood touch On such profound and Heavenly Mysterie● Concerning Faith and Love , how they arise In Adams Sonnes ? and why they set againe ? Wherefore it stormes and why God sends us raine ? His onely Reading was the Prophets Booke , He would not once on lying Legends looke , But on his Fathers Lawes both day and night He fixt his mind with all his will and might . While other Lads were aw'd with Tutors curbe , He serv'd the Lord , that swayes the Heavenly Orbe . " He never tooke a meale , but still the Lord " He glorify'd with his Thankes-giving word . And as himselfe liv'd Innocent and pure So by his faire ensample from impure And childish crimes , he many Children drew To give God praise , as still in yeares he grew . When Jesus had twelve tedious Winters past , He travell'd to Jerusalem at last In company of his supposed Sire And his deare Mother-maid , in whom the fire Of zeale then burnt to see , and solemnize In Abibs month the Legall Sacrifice . Where when they had beheld the Rites past over At their great Feast then stil'd , the Lambs Passeover , These sacred Saints returned homewards bound ; But with the Stuffe when Jesus was not found , They after search their friends and company Forsooke , and backe againe most heavily They hyed fast , and lookt him all about Among their Kinsfolke every where throughout The City , till they found Him in the Temple , Where Saints Gods works accustome to contemple ; And there amidst the Doctors of the Law , They saw , and heard how Jesus put in awe , And pos'd Grave Rabbies , whom he out did single For Questions deepe , that made their eares to tingle His Arguments their Fallacies did quash , That they were stroke , as with a Lightning flash . So faire a square , so just a Symmetry The Godhead held with his Humanity , His Actions sure his Godhead did expresse ( Yet in his Flesh we mortall him confesse , ) That to dash Lyes brave Flames he never wanted , With smiles he pleas'd , and with his frownes he daunted . His Godhead darted Awe and Majesty , His Humane Presence shone with Lenity . They wondred at his words well coucht , so sage , So well compos'd to put by wrangling rage , On Scriptures Ground , without Chymeres of Clerkes , Without Latriaes or Douliaes Quirkes . Such Doctrine in a Child , such sparklings rare Amazed them , as late did Bethlems Starre , Such thoughts confus'd , most sensible of Signes , Doubting th' effects rack't & perplext their minds Whilst with the Scribes Christ thus disputing stood Mary to meet her darling almost proud , Betwixt Seraphicke Love and Ravishment , Lay , like the Doctors in Astonishment . As men rejoyce in a darke Cloudy day To see the Sunne his suddaine Beames display , So did they startle at Christs Lightning words Whilst her soft greetings Mary thus affords : My loving Sonne , why hast thou stayd behind , And not as doth thee Natures duty bind , Return'd with us : Behold , I and thy Father Have sought thee sad for three dayes space together ; Soone as we found thee missing by the way , We hither came and sought thee night and Day . We searcht with carefull thoughts most diligent , The City where we used to frequent ; With heavy hearts God knows we lookt for thee ; Whom Christ undaunted answer'd grave , and free , I st possible that you forget so soone The favours late , which God for you hath done ? Deare mother , wot you not that I must goe About my Fathers Businesse , t' undergoe More travels yet ? you know the Prophesies Of Ancient Seers : you know the Mysteries Disclosed by the Angell Gabriel , That I am sent to ransome Soules from Hell , That I must preach to Spirits thrall'd in Jaile My Fathers will , which shall o're sinne prevaile . You know what meanes Heavens word , mens Light , Gods Breath From Simeon , Anna , and Elizabeth ; And in your selfe the Spirits ravishment Reveales the cause of my Birth and Discent . ( My Fathers zeale so burnt within my breast Against these strayes I could not but contest ) Whose Oracles of me and many more Your true Beleeving heart layes up in store ; Although the same as yet you seeme to smother You cannot but remember them , good Mother . These words of his the blessed Virgin waigh'd , And safe them up within her mind she layd . Out of the Temple then wtth her he goeth , And presently they set for Nazareth , Where Mary found his Will with hers agreeing , Though Him she held the Authour of her being , And her sole Head , yet then the Head subjected Unto the Limbes , and nothing he rejected To Undergoe in his Minority For their behoofe and best commodity , Or murmur'd at , which his deare Mother Maide , Or Josephs voyce of charge upon him laid : But as a Sonne , or rather Servant true , He yeelds them Honour and Obedience due : What they at home , or else abroad assign'd , Labour or care in Body or in minde , As an Apprentice , Carpentary Drudge , To toyle for them he never once did grudge , But wrought his Taske and servile Trade uprigh● Not needing checkes , nor frowning oversight . " Base idlenesse by Nature he abhorr'd , " Which made him worke , when some as Outlawe● roar'd . For he accounted meat not duely got , If daily for the same he labour'd not . " He for our sakes sustained poverty , " To purchase wealth for us and Dignity . In this poore plight the curse Christ underwent , To earne his bread with sweate and small content , Yet what he gain'd would scarce weak Nature feed And it griev'd him to see his friends in need , What therefore he of meat earn'd by his sweat , The Overplus he gave the Poore to eate . Thus Christ shot up in shape , and thriv'd in Grace , And all Good men lov'd him that saw his face , For he preferr'd Gods praise before his owne ; More prizing Truth then they Judae as Crowne . But to describe his worth , his modest lookes , And qualities would fill up many Bookes . The matter farre exceeds my strength and wit , My Forme turnes proud except thou temper it , O Holy Ghost , and curb'st my swelling sense Above fraile Natures botched excellence , With humble thoughts Christs Innocence to quote , To note his plaine Attire , and seamelesle Coat Worne in his Youth , but parted since , which now To burne as tainting Rage , false Christians vow ; To seeke gay cl●a●hes never did curious Pride Tempt him , he onely car'd his skin to hide . " He knew that Man attir'd in ruffling Robes " Begs seldome Grace , and vents but faigned sobbes ▪ " Nor can he shed salt teares , our Guardians food , " Nor well submit for his perpetuall good ; As for this cause they used heretofore In vilesi weeds Gods Favour to implore ; He knew that our First Parents bare and poore Went , till Figge leaves & Coates of Skins they wore , Which , like these L●nes , our Gallants now would scorne , For Satan prompts they were more Nobly borne , Wherefore to rob , their Factours must persever Silke wormes and Beasts for Shamois , Plush & Bever . No Pleasures shape so farre his minde endeares , To Idolize the same , though young of yeares . No Envious Stings , nor motions Arrogant Once prickt his heart , nor thoughts extravagant , For he was so sincere , sweete Natur'd , mild , That none with Passions knew him once defil'd , Though from without he often Temptings had , As Man , while he conversed with the Bad , Yet with contempt , and a most brave disdaine He past them by , not soyled with one staine . For as the Sunne , the worlds faire radiant Eye , Doth Dunghils touch , and stinking Jakes survey And yet his Beames escape from tainting free : So this blest Youth , though he did daily see Notorious sinnes , and Beast-like filthinesse , Himselfe he kept untoucht from wickednesse . He labour'd oft in Childing woman-wise Of our fraile Passions and infirmities . " He had , as Man , our Naturall Affects , " But yet without Excesses or defects , " And not as we , orecome with their delight , " Or seeming Good , or spurr'd on with despight . In midst of Darkenesse shone Divinest Light , Errour he turn'd to knowledge , wrong to Right , The words contempt he changed into Grace Fables to Truth , our slips to surer pace . He did exchange our Lustfull sports to sorrow And on to worke our Humane Natures borrow . For Lazarus he shed forth Teares of Griefe , And he much Griev'd for Salems unbeleefe . Ambition did his Man-heads Fancies raise , But that Flight was to raise his Fathers praise , His High desires stretcht plyant Soules to win To blissefull Joyes from Sathan , death , and sinne . His mounting sparkes to Magnanimity Extended , mixt with zeale and Charity , " His lofty thoughts aspir'd but to the Crosse , " That Theater which ransom'd Adams losse . " He Chastly long'd , yea and he lusted too " With flames of Love , for he the Church did wooe , " He sought her Love with zealous Oracles , " Sometimes with teares , sometimes with Miracles . " He Coveted for wealth , not worldly wealth , " But for Eternall Goods , mens saving Health . He felt within his Soules essentiall Parts Great Joy to heare of True Beleevers hearts . For barbed Steed , he chose a bare-backt Asse , Fishers for Mates , for Pallace the Low Grasse ; He burn'd with wrath , when he drove from Gods House Those Huckesters out , whom he with whips did touze ▪ " But his short wrath converted into zeale , " Not for Revenge , but for the sinners weale . He seem'd to grudge , or Envy at the Priests , Because he saw them live like Antichrists ; " He much repin'd that Purenesse went to wracke , That Satans sway did keepe Gods Kingdome backe ; He languished with Feares and Agonies The night before his deaths Extremities ; " But those deepe Feares sprung of weake natures sense , " Not of Despaire , or want of Innocence . So from our Passions Christ , as Mithridate Of Vipers wrought , good Motions New begat . For Jewish Thalmuds , he the Gospel taught ; For their Old Types , substantiall Truth he brought And our New-man in him Regenerate Shall doe the like , if we cooperate ; We shall Gods word love more than Superstitions , And follow Truth more than Humane Traditions . The which Christ grant , who felt , excepting sinne , All Natures griefes , which we are plunged in . From those Ten Lawes in stony Tab●es wrot By God himselfe , he never swarv'd one Jot , But them observ'd inviolated all , Yea , and the Morall , as the Ceremoniall . On Sabbath daies no man could him prevent , But that he would the Synagogue frequent . Which N●●e I may not silent overslip , How sacredly Christ did all men outstrip In honouring the Seaventh feastfull Day , At which time he most joyfully did pray , With Davids Tunes both Hymnes and Psalmes he sung , His heart whole Peales to his deare Father rung Of Jubilees and Thankes for Humane Good , For sending him to save his Flesh and Blood. " Yet nerethelesse , he seem'd not to gainsay , " But that Good deeds might well be done that day , " Or Casuall workes forc'd of Necessity : " Those would not barre the workers Piety , " No more then Davids deed , when as he fed " Constrain'd by Hunger on the Holy Bread. " For , as he said , God made the Sabbath day " For Man , not Man for it ; On it to pray , " On it to satisfy weake Natures Need , " And yet with mounting thoughts , to save his Creed , " He must Praise God , the Authour of his Calling " And others by his steps confirme from Falling " More often on that dayes Solemniz'd Feast , " Then other dayes not limited for rest . Sixe dayes God left for Natures wordly Carke , But that day to refresh th' Immortall Sparke . Gods Lawes he kept unabrogated Holy , Which none besides himselfe did ever wholly . Above all sinnes , which he saw raigning here , Idolatry he loathed most : for deare His Fathers Honour was to him , and next To this great sinne , his soule was oft perplext , To see debate amongst his Neighbours , Those Of Abrahams seed , whom of meere Grace God chose And singled out from Superstitious Nations Peculiar to avoid their profanations . For He ( the Sonne of Love ) borne from Above Could not endure the Opposites to Love. He could not brooke without anxiety And troubled thoughts to see Cold Charity , To see them with fat gifts the Lawyers feed , To nourish Pride , whilst others starv'd for need . Therefore against all Malice he contested , Nay them , who hated Good men , he detested . He spent the best part of his Youthfull houres In hearty suite unto the Heavenly Powers For their conversion from such carnall pleasure , And for their Wils restraint with Graces measure Because his life he might securely lead Till thirty yeares were full accomplished , Himselfe he mated with the simplest Jew , But seldome with the Proud , or Heathenish Crew . To shunne Vaineglory , and the Serpents rage , With Servants forme he cloakt his Parentage . " To Old and Young , though but of meane Repute " With whom he met , he gave the first salute ; " With Peace , God speed , Good morrow , or Adieu ; " And chiefely to the vertuous , whom he knew " So stampt in Soule , after the New-mans Forme , " Who did their best the Old man to reforme , With gracious words he ever heartned those According to his Naturall dispose . To such as griev'd in body or in minde , He shew'd himselfe most pittifull and kind , With word and deed he sought their Amity , And to accord their strife and enmity . Though he no thankes for Peace-endeavours had , More then in Aegipt , Moses of the Bad. He never Place nor puft up Glory sought , Nor what he not perform'd did promise ought . " His Word and Meaning still agreed in one " Grounded upon their substance , Truth alone . " He for ill use his Tongue did never traine , " Nor ever tooke the Name of God in vaine . All wrangling Sects he shun'd , the Pharisees , For Pride , and for Faith wrackt the Sadduces . " He hated them , who scandaliz'd the Law , " And nourisht strife for Profit without aw " Of God or Man , as likewise their lewd Members " Which kindled needlesse fires rak't up in Embers . " He scorn'd for Gold our Mercenaries hire , " To cloake the Right , or Clients draw like wire . " He loathed wyles , and lyes , and loved Truth " More than his life . In hottest time of Youth " When choller , gall , and passions domineere , " In him no signe of wrath did once appeare . " He used more to hold his Peace then speake , " Comparing those to Sives which secrets leake . Against the Bodies loathsome Maladies To live , as if he were in Paradise , A diet spare both to the whole and sicke He still advis'd , and Fasting the best Physicke ; This moved him to fast in Youth farre more , Than in his Greene , more springing yeares before . " He knew the worth of Dyets Excellence , " That a small thing workes Chyles nutriments . " Because the Blood and Humours Eb●●litions " Deriv'd from Food evapourate pollutions " Toward the braine , and soules chiefe faculties " Distemp'red by the Bodies Qualities , " He affected Dyet , even at a Feast , Whereat ( Good man ) he came a seldome Guest . By this stay'd course , of Constitution sound His Body grew ; no Humours did abound Pernicious , but with Daniels might compare , Or the like choycest Saints for sober fare , And by this stint to Nature , his Complexion Most rare arriv'd to Beauties chiefe perfection . As Carbuncles doe in the darkest Night Afford to all the Roome about them Light , So was Christs Life of all the Neighbors seene , To shine , that none could taxe him of one sinne , Or justly say , that he at wealth did ayme , Or Honour , for he did them both disclaime , As opposite to what the Trinity Affects in Man : divine Humility . With daily Prayers , Fasts , and watchfullnesse He still repulst the Darts of wickednesse : He had so much ( and yet he made no boast Thereof ) Divine gifts of the Holy Ghost , That Satan fail'd to peepe in , or contemple The smallest chinke of his faire Spirits Temple , Perhaps not thinking , that the Godhead would Descend so low , but leave Hell uncontroul'd : " Yet our defects , that were most miserable , " He had as Man , but not one damnable ; " Which might have beene to Purity a Barre , " Or for our Ransome which might work a Jarre . He honour'd God , the Authour of his Good ; He loved Man , as his owne Flesh and Blood : His whole pure Heart not mixt by halves or hire He vow'd to God ; and kept his vow entire . He never halted betwixt God and Baal , Nor ever made of Soules Mechanique sale ; Which was the cause he went by day unshot , And with those shafts that fly by night unsmote , Gods holy Angels guarded him without , Gods holy Spirit guided him throughout From those close Baites of the Infernall Angle , Which more or lesse all Adams Brood entangle , For proofe or Losse , according to their Creed ; But Saints at last God succours in their need With Patience , strength , and Faith Apostolicke , Whereby they may unto their Saviour sticke . As God inspiring Gifts , and their true sence , As God and Man Christ drew their Quintessence , And left the same within the Gospell coucht , Which Saints have since with Martyrs seales avoucht . Thus Jesus liv'd , and spent his youthfull dayes , And yet my Pen sets out not halfe his Praise . No Oratours , nor Poets wit can Limme At full the gifts , wherewith God furnisht him , For as the Sunnes bright shining Lampe at Noone , Excells the lesser Starres , and pale fac't Moone : So Christ more Just , more Meeke , and Patient was Then Enoch , Moses , Job ; and did surpasse As well in Mysticke , as in Actuall Flames , Whereof indeed we mortals know no Names ; Unlesse we terme them Graces most Transcendent , To him alone from Our Great God descendent , All Adams Sonnes , with Josephs Mayden wife For Zeale , for Faith , for Holynesse of life ; Nay more , were all their Vertues joyn'd in One , They would look foule , compar'd with his alone , Comparing him with other men , the Light Of Heaven you must confound with darkest night ; " For without his Habilliments of Grace " No Mortall man can see Gods Heavenly Face : " Without his Helpe the Godhead full of Ire " Consumes Mankind as Stubble in the fire . " Without his Merits veile , as Wedding suite , " No Humane wight can win a Saints Repute ; Cloath'd with his Robes none ever went amisse , The Alpha and Omega of all blisse . At last Christ grew to thirty yeares of Age , Which was the time , that in his Pilgrimage He from thenceforth till death should exercise His Priesthoods place to open Israels Eyes , Melchisedechs predestinated place , Whose Order Time should never more deface . But they more blind then Bats were in those times , When Zeale and Love were Snares and Nets for crimes : He therefore now to grace his Legate John To Jordan went , and by him thereupon Would be baptiz'd , although the Prophet strove To put him by , as worthyer from Above , Christs will was such , he Baptisme would receive That to his Church he might that Patterne leave , And that , as he perfected Moses Lawes , So he for us would plead the New mans Cause . Which at ●he Font from sinne Originall Doth cleanse , and to New life invites us all , If we goe on , as we were Catechiz'd , And crave with Flames of zeale to be baptiz'd . " For Baptisme is Heavens gate , the which to ope " Grace gives to us the Keyes of Faith and Hope . No sooner did that heavenly Dove descend , And Satan markt to what those words did tend ; This is my Sonne in whom I am well pleasd , But all amaz'd he stood , and sore displeas'd . And hearing John before himselfe Him prize The Lambe of God , that should with Fire baptize , He doubted much lest this was He should tread , As on a footestoole , his Old Serpents Head. To crosse therefore the doome of Gods Edict ; And Justice force her selfe to contradict , This Prince of Fiends , the Python of the East , Our Antichristian Dragon of the West ; Bent al his thoughts ; his plots , and machinations Gods Heire to win , and raze our Hopes foundations . Which when the Searcher of all Hearts had read With deepe insight , he by the Spirit led His Sonne from Jordan to a desart , where He might be try'd with Fasting and with feare , Aswell to satisfie for Adams Deed , As us to warne the Dragons wiles to heed . Satan , as shadow , dogs him at the heeles , And cunningly , ere he his Pulses feeles , Physitian●like ●like , who first the Signes and Dyet Notes , and what brought the Patient out of quiet , He waites aloofe , and finds our Saviour still Watch , Fast , and Pray , to save Mankind from ill . But at the last , with fasting forty dayes , To Christ supposed weake , the Fiend bewrayes His fraudulent and perillous designe , " Which was at Hels instinct to worke a signe " Or Miracle , and by that act repaire " His Pride-falne state , or drive Christ to despaire . Thou dost beleeve ( saith he ) that thou art Holy , The Child of God not dimm'd with Carnall folly , A Saint foretold by Prophets Oracles , And canst , like them , worke some rare Miracles . Now in this Place make Triall of the Spirit , Whether such precious gifts thou dost inherit To equall Moses ; and the Thesbites Fame , Both which thou may'st by working wonders shame : I see from Food thou fastest over-long , Whereby thy Body faints , and feeles much wrong . " Loose not the Substance for the Accident , " Nor thy deare life , for what 's impertinent . Thou art but Young , and in thy flow'r of Age , And may'st doe wonders on this worldly Stage , If thou cheare up thy selfe this present day , Else beauty , strength , and Body will decay . " Some I have knowne so long to mortifie " Their Flesh , in hope their Soules to purifie , " That by such fasts they were much stupifide , " Light heads , and all to seeme Soule-glorifide ; Be thou more wise to shun the fatall rod Of Famine . If thou be the Sonne of God , Command these present Stones to be converted Into pure bread , or else thou art perverted . When Satan thus had ended his discourse , Christ to Gods word did hasten his Recourse ; No other Shield then Scripture did he use , Which by heav'ns leave I paraphras'd produce : I doe renounce the Flesh , and World●y guile , Thy tempting Baites shall not my heart beguile , To long for Earthly Food , more then Gods Word , To breake the vow I made at Jordans Foord ; The Covenant of Baptisme , which I seal'd I meane to keepe , whereby Mankind is heal'd And purg'd : I will not once distrust the Lord , Nor in least thought traduce his written Word : He can by many meanes releeve my wants , That cloathes the Lillies , and renews the Plants . " Mans Body here not onely lives by Bread , " But with Gods word his Spirit must be fed . The Holy Ghost for Light to after - Saints , And to divulge our Ghostly Foes attaints , To force them to confesse : their wiles and pride Doe try , not daunt those whom the heavens guide , Permitted Satan yet to tempt him more With all his slights , but not to hurt or gore His Body which reserv'd for Sacrifice Himselfe would shortly yeeld for sinnefull vice . The Fiend would not so let him passe away , He had more Trickes upon Mankind to play : Because our Saviour Satan did contemne , He rapt him up into Jerusalem ; And set him on the Temples Pinac●e : Now shew thy selfe ( quoth he ) by Miracle The Sonne of God by casting thy selfe downe From hence headlong , for God will guard his owne . Be confident , and take it as thy Creed , Saints may performe all things , t is so decreed . I see thou shin'st replenished with Faith , And know●st full well what sacred Scripture saith ; By this great Act thou mayst thy Fame advance Above the Starres , and now on earth enhaunce Thy Praise among the vulgar Multitude , Who will be wean'd from their old , grosse , & rude Traditions , and thee for their Great Messias More will beleeve , then John their new Elias , Who with new Rites of Baptisme now of late At Jordan toyles men to regenerate . Proceed then boldly to this famous Act , And never doubt the Issue of the fact , For God hath given his Angels charge of thee To save thy Body , and defend thee free From all Annoyes , Perils , or hurts of Stones , That might against thee dash , or bruise thy bones . With such or like surmizes Satan sought Our Saviour to entrap , and turne his Thought From lowlinesse , and worldly Pompes contempt , The chiefest meane Mans Freedome to attempt And bring to passe , which Satan well foreknew , Although he strove Gods Judgements to eschew , In vaine he strove our Sun-shine to eclipse Where such as these come from a Christians lippes : Alas , what poore weak Fame , a Nine dayes wonder Doe worldlings rove at , if their Ends they ponder ! " When men ground Faith on Humane Policy , " The Lord reputes it but Hypocrisie . " When he vouchsafes to lend some Miracles , " He doth it to confirme his Oracles " To be divine , and not Humane positions , " He doth it freely without Compositions , " And with a Caveat too , that none waxe proud , " As though the gift were for their Owne allow'd " Why should a Saint expect for Miracles ? " Whilst he enjoyes Faith and Truthes Oracles ? For this regard did Jesus put to flight With Holy writ the Fiend with all his slight ; Thou shalt not tempt by any meanes , said he , The Lord thy God who first Created thee , That is the Scripture thou shouldst muse upon , And if infring'd what vengeance hangs thereon . Thus Jesus twice already for our faults Endured had the Devils bold assaults ; Him now againe the third time he assayles To captivate , or make him strike his sayles . " And knowing nothing in this worldly frame " Can tempt a Saint like to Ambitions Flame ; " Nor sooner can the finest wits defile , " As is Recorded on old Athens File , " Then to be pointed at by Peoples Prease : " Loe this is he , the rare Demosthenes ! He comes no more with Scripture in his mouth , But with the whole worlds Empire , North , and South , The E●st , and West ; he labours to entangle Christs Senses , like to Tybers Fishing Angle , Wherewith his Vicar Crownes like Gudgeons tooke , That Beast with Lambes two Hornes & Dragons hooke So long agoe described by Saint John ; The man of sinne , and that Perditions Sonne , Whom Cardinalls at his Installment Grace With Triple Crowne , and on Masse Altar place ; He rapt him in the twinkling of an eye , To a high Mountaines Top , thence to descry , As from Mount Ne●o , where Canaan was showne To Moses , many Kingdomes of his owne , All the round world he there made to appeare In a false Mappe , doubling the Hemisphere . The like Romes Prelate scarcely could install For his to Right Castile and Portingall . So Satan did his Monarchy contrive , As Neptune stood on his Prerogative : That great Command with triple forked Mace By Lot to me , and not to him did passe . Out of meere Grace and Love I beare to thee ( Sayes he to Christ ) if thou wilt worship me , And homage doe , these Crownes I give in Fee , These States for thee and thine for ever be . No greater snare could Lucifer invent Our Second Adams minde to circumvent ▪ No Motive , nor more working Argument Then Scepters , or a Mitred Governement ; As Mahomet tooke hold upon the First With th' Alcoran , and of them all the worst Of Christian men usurp'd , aspiring higher Both swords to manage , and approaching nigher To the red Dragons claymed Jurisdiction With Soules and Bodies sale , and interdiction . But Gods deare Sonne did out of hand Controule These Lofty towring Flames , Soules tainting foule . He would not listen to Supremacies , Nor to the worlds suggeste Primacies ; His Kingdome was not of this worldly station Of mortall Stampe , but for sick soules translation By Fiery Tryalls to Jerusalem Not built with hands , a place which fooles contemne . To coole therefore our Thoughts irregulare , Our Saviour thus put by the Serpents snare ; Not asking him , as our late Exorcists Vaine questions , but him packing from the Lists . He could no longer his Just zeale refraine , But instantly repuls'd him with disdaine , Avant Satan , make here no more abode , Packe hence I charge thee in the Name of God : Thou of my Faith hast made sufficient Triall , But of his Rights I cannot brooke denyall ; I cannot heare with Patience Blasphemy Against my Fathers endlesse Royalty , Who swayes this Globe by Aristocracies , Democracies , and awfull Monarchies . The Lord thy God , as Scriptures doe observe , Thou worship shalt , and him alone must serve . Such Checking Words spoke with a Conscience cleane , " Free from ambitious thoughts , and Deedes obsceane , " With vowes and Fasts aswell to purifie " Themselves , as the Old man to mortifie , " Oft naming Jesus Christ our Advocate , " Will quickly Satan chase , or subjugate . " There needs no Charmes , Masses , nor Exor●ismes , " No holy water , Reliques , Crosse nor Chrismes , " To dispossesse or send the Devill packing : " Let such those trust where Faith & Love are lacking . When as I know ( as who is free ? ) my selfe ● braine or dreame neere cast upon this shelfe . With Gales of worldly winds in shew most faire , Gulling my Sense , like Atomes in the Aire , With false Selfe-love , by him an Idoll prays'd , With subtle Theames by his suggestions rays'd , Such as on wits for want of vowes have play'd , Or with such Quirkes , as our late Sects display'd , Or with wild fits , and moods extravagant : Let me but say with Jesus Christ , Avant , At their first comming with a pious mind , At Christs sweete Name God sends them backe confin'd " Let me review his Wounds , I may be bold " To conjure Satan from his strongest hold . This Shield I take , no other helpe I looke From Heaven or Earth against this Fishers ●ooke . " Christs coate I weare , no other Ayd I crave , " Then His : who other crave , doe surely rave . " To other Saints , whom they Gods Courtiers ca●● " I say with Job : Poore helpers are ye all . Against Sinnes Rage , and Satans proud Bravad●●s Against his Plots , his wiles , and Ambus●adoes My Faith , though weake , supported mee wit● Armes , Contritions Grones prevented all my Harmes ; In Christ his Robes I feared no Annoyance , Fenc'd with his shield , I ●●ung at him defyance , After Resisting I did ever finde My Foes departed , and good motions sign'd , Or printed in my Heart unknowne to me . From brutish Elves to guard my New-man free . " This should be writ in Cedar , or in Gold ; " The man Newborne , who is for Grace enrold " Shall sure be tempted by some wicked Fiend , " Whom if at first he doe suspect for Friend , " And not receive his Baytes with hearts delight , " That Man shall winne the Field through Christ his Might , And from thenceforth with greater dowries blest Shall surely live and dye a Saint profest ; His Soule with Christ shall rest in Paradise , His Body at Doomes-day with Joy shall rise . In this we have our Master for Example , Who by the Crosse on Satans head did trample , As living he his motions had repell'd , And with Gods Word three times had him refell'd ; Although he was alone , and destitute Of Humane helpe , yet he made Satan mute . After his Conflicts to congratulate , And him releeve in the like hungry State , As was Elias , who in Horeb past His Forty daies by meanes of fore-repast , It is recorded that the Angels came , Which shewes Gods Care , Faiths strength , & Satans shame . But here 's a doubt , a question scrupulous , Which to decide for me were perillous , Lest that I seeme in Negromanticks vers'd , Or that my Rule by Saints might be revers'd ; Whether these Assaults Reall were ? or visions ? Or mixt with Satans Jugling Apparitions ? To argue that Gods Sonne , the worlds bright Light , Should be transported by the Prince of Night From thence , up to the Temples pinnacle With unextinguisht breath by Miracle , Like to a Bird , in person through the Ayre , Deserves small thankes for pleading to impaire Gods Glory in his wondrous workemanship Of the New-man : That were by doubts to clip His Providence for carelesse watch and ward Over his Sonne , to whom the Angels Guard He promised by Satans owne Confession ; The Fiend durst not , had Jesus made expression , That he was God , have mov'd him to Transgression , To shoot at Soules , which took his markes Impressions " To play upon the wits of Reprobates ; " Yea and for Triall of Regenerates , " Who like to wanton Apes , or stubborne Boyes , " Must smart till they leave off their prankes and toyes : " To charme the sense of witches who have rang'd " Their bodies resting still in roomes unchang'd " On Hackneyes , as they dream'd , borne through the sky " With Nightly feasts their Wills to satisfie , " ( So Anodines , and Poppies drugger intrance " Their heavy Nerves , that their wild fancies dance ) " The Lord indeed permits him still to range " With lyes , false showes , & seeming wonders strange . Yea too , and other whiles to play the Ape , Ghost , Goblin , Faiery , in fantastique shape , Whereby mens outward senses he beguiles , As their Craz'd braines , with visions , dreames , and wiles . The greatest Clerkes sometimes he traines to folly , Some for their Pride , and some for Melancholy , Our Youth he leades with Fancies wild vagaries , As at Full Moone Apes dancing the Canaries . He wheeles about the world , the Articke Pole , As Southerne Coasts ; the vertuous , sicke and whole . All 's Fish alike : but his most dainty spoyle Is Learned Men with Crotchets to embroyle ; Whom rather than they shall escape his clawes , He tempts to jarre for words , bare Names , & strawes . In Samuels shape he Saul by Endors Witch , And in the Serpents forme did Eve bewitch ; Hating the Womans Seed , he sought by sleight And Angels maske to bleare our Saviours sight ; But through the Aire to beare his Body up , I feare to pledge Scribes in that curious Cup : For in the Place , where he first met him , there , We read he left our Saviour void of feare , Although he did by Vision or in Trance , Or Actuall forme his highest Plots advance ▪ And Jesus might through his Humanity , Like Peters Trance , see Satans subtilty Within that uncouth place , or Desart coast , As opposite to that which Adam lost ; Because he found Christ in distressed plight , Sole , and fasting , he thought to hit the White . " Satan might tempt his Outward sight & Braine , " But at his Will and Heart he shot in vaine , " The God-head sway'd those parts , his Angels Guard " About his Person kept both watch and ward ; So that nor Satan could , nor all his Bands Without his leave once touch his sacred hands , Much lesse against his Will him to transport , Whom God alwayes did strengthen and support , Till he by Judas sold should pay the Price , Or Ransome due for our Enormities . Yet where Gods Word doth not my Light advance , With Humble sailes I vaile my Ignorance . Since Seraphins their zeale were faine to cover : How then dare I nice Problems to discover ? " A modest wit affects the New-mans straine : Packe hence therefore ye wormelings of the Braine . Yet would I had the skill of Augustine ; Such knotty doubts to canvase and define , Or that I were rapt with Poeticke Flam● , Sedulius-like , or Ara●o , to tame Wits puffes , that so I might in English stile , As they in Latine Layes , a worke compile Whereby our Saviours deeds , the New-mans Glasse , Might with faire Rayes reflect on Hearts of Brasse : I would imprint by his Lifes Innocence In Britaines thoughts an imitable sence , To shun fond Quirkes , and Plainesse to embrace , I would assure them then of Heavens Grace ; Whereas most Wits now hover in the Aire , Betwixt fraile Hope , Presumption , and Despaire . Who knowes not that the Fiend from his restraint Late loos'd goes on the Saints with doubts to taint ? But some will say , An Angell cloath'd in flesh Cannot the stings so punctually represse Of raging Sinne , as I have painted here ; Nor from Hels tempting baites his Passions cleare , For borne in sinne how can we chuse but erre ? By our first Parents sold to Lucifer ? " The wisest Man some touch of madnesse hath , " Of Pride , or Lust , of Niggardize , or wrath . Doe what we can , our Glosse and Merits store Looke like a menstruous cloath , or mattry Core. I grant that None but Jesus Christ alone , The Fathers Essence and his Holy One , Did wholly live according to this forme , Or spot-lesse could the Will of God performe : But yet know this ( O worldly shifting man ) That thou art bound thy second Birth to scan ; Enamour'd more on Grace and Charity Then on the World , and carnall Jollity , And in all points to imitate thy Head , Or else thou art cut off , as Member dead . Thou must at first repell the Tempters snares , Be they Ambitions ●ookes , or Golden wares ; And if through Faith thou struggle and dost strive Against lewd thoughts , thou shalt o're come , and thrive ; If his lives Type for Precepts thou avow , Thou quickly shalt attaine thy selfe to know , And be assoyld by Faiths Prerogative Of Raigning sinne , at least imputative . For which Intent , and Saints encouragement God many meanes both Old and Moderne lent , To rouze the Slothfull up , to looke about , Before that Satan puts their Torches out . Among the rest , I hope , Good men will heare , Or read my Lines , and with my plainnesse beare , Since my ayme is proud sinne to mortifie , And by the New-Mans Lampe to edifie The Lowly minded and the Penitent , Who more prize Truth then Falsehoods blandishment . Let others trim their Muse with Gaudy Tires : I envy not their Layes , nor labours hires . A simple Robe I like without a Seame , ( For such a Coate Christ wore ) and such a Theame Consorts most fit with an Evangelist , Whether he English , French , or Latinist , For publique use the Praise of Christ compose ; Be it in Numbers , or in Copious Prose ; And so for Truth he sound a thankefull Peale ; Ere vowes he hoord up , for his private weale ; Not like to Clownes , who when they gaine good turnes , Neglect their Patrons , or pollute their Vrnes , And memory with Vrine , Spittle , spight ; Instead of thankes tyth'd out to doe them right . But howsoe're Young Gallants censure this , The Graver sort will cleare me from amisse , And for the Cloze , these Golden Rules inferre : Plaine Poems best become a Gospeller : The Strayned phraze , puffes up : Truth suits a Saint ; Those women fairest looke , who never paint . A Hymne of Thankesgiving to the Lord for his Churches preservation from Antichristian Tyranny . 1. WHile Natures Sonnes at randome rove , Our New-Man fixt on things Above By holy Trance doth Christ descry , In Bethlems Cratch , and Calvary . Now , we Gods word and wonders sing , Anon , we scan , O Glorious King , Thy Triumph ; how thy faithfull Crew , While Tyrants rav'd , the stronger grew , And how bright starres , Hells stormes withstood , Till Mungrells on Mans Merits stood . Lord , grant us Peace , our Crosses ease , Or them Release , if so thou please . 2. As thou didst drowne proud Pharaohs Host , And guid'st thine owne through Marine Coast , So thine Elect through every Age Thou didst preserve from Satans rage ; So didst thou raise to life againe Thy Prophets twaine in Sodome slaine ; So didst thou , Lord , in Judgement meete , In Eighty eight the Spanish Fleete ; And save us then , and since againe From Ruine , Losse , and Powder-traine . Lord , grant us Peace , our Crosses ease , Or them release , if so thou please . 3. Their Leaguers force thou did'st divide When we most fear'd Hels raging Tide , Reforming Faith in Publicans Among the Britaines , Dutch , and Danes , Bohemians , Swethens , Polanders , The Swizzers , French , and Hollanders , To counterpoize Great Babels side And by thy Word to tame her Pride ; Which neere hath rent her Triple Crowne , When every Bird requir'd their owne . Lord , grant us Peace , our Crosses ease ; Or them release , if so thou please . 4. O Gracious God , how strange is this ! That thou hast cal'd blind Strayes to Blisse ! And didst for us New Kings beget , When Old Elizaes Sunne was set ! The Tent she pitcht , James setled sure ; And Charles now Raignes , like Cynosure , With Golden starres encircled round ; He doth not slight the Gospels sound , But still renues the Holy Fire , Bequeath'd him by his Royall Sire . Lord , grant us Peace , our Crosses ease , Or them release , if so thou please . 5. When Bavares Duke , and Ferdinand Had yok't thy Flocke in Germane Land , There rose up from the Northerne Zone A Machabee , who eas'd their moane . Nor is it lesse miraculous , That thou hast rais'd great Bourbons House , Against the Eagle to make head , When Both would gripe thy Turtles dead ; And this diverting of their Force Spinnes Truce for us , in them Remorse . Lord , grant us Peace , our Crosses ease ; Or them release , if so thou please , 6. A thousand yeares the Fiend was curb'd , And no great Plague true Saints disturb'd ; He made no fierce prodigious warre , Till Wichliffe preacht what Berengare And former Saints had vow'd with cares Against the Masse and Mauzzimes wares . But afterwards , when by thy Word Some were Reform'd , with Fire and Sword He then pursu'd thy New borne Flocke , Because they chose Faiths living Rocke . Lord , grant us Peace , our Crosses ease , Or them release , if so thou please . 7. Even to this day , Hels Magogs still Thy Servants racke , their Blood doe spill . O when shall we poore Pilgrimes be From Satans wiles and tumults free ? O when shall we their Period see ? And sing to thee our Jubilee , Exempt from cares and Carnall stings , O Glorious God and King of Kings ? Not in this world , till Christ doth come In person first all Soules to doome . Lord , grant us Peace , our Crosses ease , Or them release ; if so thou please . Amen . The Fourth Dayes EXERCISE . The Argument . Christ having Preacht the Gospel , and New-Birth , Confirm'd the same by wondrous signes on Earth ; The Priests conspire his Death . Judas revolts . His Supper , Bloody Sweate , and sore Assaults . " IF I had dranke at pale Pirenes well , " As to the wise Bellerophon befell ; " Or that I had Vrania for my guide , " I might transcend the Starres , and hope to ride " On the Pegasean Steed with Azur'd Reines , " Untill the Poles resounded with my Straines . Such Lofty wishes through Poeticke guile Farre be they from my Low and trembling stile . Not Phaeton , nor waxe-wing'd Icarus , But Lucifers and Adams Fall should scare us From mounting high to Pinacles and Towers , Where Lightnings Flash , where raigne the Aiery Powers , Which may our Carnal thoughts blow to despaire ( Such mighty sway beare Spirits in the Aire ) Like them , whose Hearts once toucht with hallowed Fire , Have quencht the Flame by ruff●ing to aspire , Or like our Eves , who in this Evening Age , When they should kneele , climbe up proud Honours stage , Where Mammon they adore , and Christ by halves , As if Gods Grace would breathe on Golden Calves . No sure ; his Spirit loathes Ambitious Fires , But the milde Soule and humble he inspires : Such as of Yore were Jewries Fishermen , The Virgin Mary , Anna , Magdalen . " God will not hold him guiltlesse that presumes " To touch his Ark with Flanting robes or plumes . Avaunt then , Gallants , with your Idoll-Fumes ; Depart , ye Ladies , with your nice perfumes ; Kisse not Gods Sonne , ye proud imperious Lords , For he abhorres High lookes , Bug-beares , bigge-words ! A simple Garbe contents our Saviours Cratch : " Smooth glozing Termes take those who Termely catch " Sad Sackeclothes weed becomes this age of Our , " Where Fiends unseene waite ready to devoure , As lawfull spoyles , our Kingdomes fairest flower . This suites me plaine ; my Applications sowre , Yet wholesome , like to Lemmons in a Fever , To curbe those putrid Fumes of Head and Liver , Which now of late the Gentry of this Isle With Riot , Pride , and costly Feasts defile . Then , O Great Britaine , take it for no wrong , If I enchaunt thine eares with a meane song Not grounded on false Druydes Antique Tales , But wrapt in Christ his Swathes , & found in Wales , From that wild Place , where Satans Policy Failed to tempt his Will and Phantasie , Arrived then to thirty yeares of Age , Our Saviour , to perfect his Pilgrimage , Returned backe to Galilee againe In the third lustre of Tiberius Raigne , Where he on Truth at Nazareth commented But thence repuls'd , the next Coast he frequented , With this true Note by that respectlesse Towne , " No Nation heeds a Prophet of their Owne : And having chose his Prime Apostles there , Who to that end predestinated were , He Preacht good Newes unto the true Beleeve● , To cherish his New Church and to releeve her ; Good Newes indeed , which thralled Soules restore To greater Grace then Adam lost before . The Tree of Life that of Old Adams foiling , And it of all Luxuriant Sappe dispoyling Christ did transferre to Mortall men on Earth , Who hardly could beleeve the Second Birth ; They thought that none but an Old Serpent could Cast off his Skin , and so renue his Old Inveterate New ; None but the Phaenix dead Could of his Ashes reare another Head , With lively Parts as burnisht as the First . This seem'd a worke Divine , which no man durst Attempt , before our Saviour made it plaine , That Humane Impe must here be Graft againe And re-baptiz'd by the bright Holy Ghost , Whose Name and Gifts he blaz'd through Jewries Coast. Elixirs dreame , nor Pythagorean Change Could work this Feate , & Ghostly Willes exchange . Not Sun , nor Stars , not Humane s●ed , nor Sence Could breed or cause this quickning Quintessence ; That spirit , which breath'd on the Waters crude , When that earths Lumpe confused lay and rude ; From a thicke Chaos th' Elements did sever , And with all - quickning Thaw did Ice dissever , Transforming what he would have new & straite Harmoniously by Number , Measure , waight ; This Love-bred Flame , grac'd the pure Virgins wombe , And none but him , such wonders great become . This Doctrine Christ to Nich●demus taught , Who then of him Soule-Consolation sought ; When at the bruite of his strange Miracles This Learned Scribe , to heare Christs Oracles , Had stole to him at Salem in the night Fearing the Factions of th' Herodians Might , Who nere about that time got Captiv'd John , And through a frisking Wench slaine thereupon : I heare ( quoth he ) that thou a Prophet art , From Heaven sent Salvation to impart , Thy Deeds import no lesse : for who but One Of Gods owne Choyce , or his beloved Son , Can doe such workes beyond set Natures reach , Or utter such deepe points as thou dost preach . Enflamed with the sparkes of thy renowne , Which flyes abroad throughout our spacious Towne , I come to thee desirous to be taught , In the true way : and so to Heaven brought . Our Saviour turn'd to our Faiths Alphabet And him to learne Truths A.B.C. did set . Not Principles of mens Philosophy ; But Rules which Stony hearts doe mollify ; " He must ( said Christ ) who will Gods Kingdome see , Become New-borne , and so an Infant be ▪ That saying is ( quoth Nichodemus ) strange , How can I now my Ancient yeares exchange For a New Birth : I shall get sooner roome In an old Tombe than in my Mothers wombe . Jesus convinc'd his Errour , and mistake , With this reply ; Thou dost my speeches take In a wrong sense , for truth I tell to thee , None enters Heav'n , nor shall Gods Kingdome see , Except he be of Water and the Spirit First borne , and then that place he shall inherit . " That part of Man borne of the Flesh , is Flesh , " More Old , than of the Spirit , which is fresh , " Young , and Gallant , he which is borne hence " Leads a new Life , and voyd of Lusts Offence . When the wind blowes , thou hear'st a noyse and sound , But know'st not whence it comes , nor whither bound : So fares it with the Holy Spirits man , How he came rapt with Blisse he can not scan ; He knowes not how his Spirit New became By Grace unseene from the Great Spirits Flame . When Nicodemus heard this Lesson rare , He answered , these things not likely are , How can it be that Man without Commotion Of Natures sense should apprehend this Motion Of his New-Birth by the quicke Spirits Seed , And grow so strong except some thing him feed ? Except some Rayes , which we not Outward see , Or God-head rap the Mind : how can this be ? Bear'st thou a Doctours Style ? and dost thou teach ( Said Christ ) and know'st not this which I doe Preach ? I speake the Truth , and what my Soule hath seene , I testify , yet all in vaine hath beene . If when I speake of Earth , you●le not beleeve , Sure if I tell of Heaven , you will grieve " None ever yet that Glorious place ascended , " But through the word , which from that Place descended . " Yea , none comes there , but who by faith on earth " Beleeves Gods Word , the second Adams Birth . " The Womans seed foretold in Paradise , " Who should confound the Charmers Sorceries , " Who was fore-doom'd to be s●ung in the Heele " By the Old Serpent , and Gods wr●th to feele , " Whom men lift up , and wicked Satan stung , " As the Brasse-Serpent in the Desart hung . Out of this Text all ye who are misled With glozing sinnes , your destiny may read , " That no man shall behold Gods Glorious Face ▪ " Unlesse by Grace Regeneration raze " Sinnes aspicke stings , & for those stings that zeale " And Love be stampt in him with Heavens Seale ; " Unlesse we leave to serve the Old Mans Lord , " And hate his Life and Lawes in thought and word : " Unlesse we looke on Him , who was lift up " On Calvares Crosse , and pledge him in his Cup , " Unlesse we leave our sinnes , and to conspire " Against his Saints : Hell is indeed our Hire . " Hell is Mans Hire , Except his Earthly Clod " Be sanctify'd and rebaptiz'd from God : " His Braine , Heart , Tongue , and Soules chiefe Faculties , " In one must with Christs Nature sympathize ; " Which spight of sinne Gods Spirit soone or late , " By Grace effects in the Regenerate : " Which comes to passe by pondring Truths Record , " Christs Testament , his Covenants , and word ▪ " Shunning Scandall the cause of foule offence " By a pure Life , Faith , Love , and Penitence . " And lastly by oft cheering up the Soule " With that Repast , which Nature doth controule , " That Mysticke Lambe unseene , yet reall flesh , " Slaine , yet living now Soules to refresh . Thus doth the Holy Ghost worke and Create A new borne Babe , a Soule Regenerate ; Ev'n He , that quickned Christ in Maries wombe , Will breath on him , and make him then become By Motion calme , unseene , and secret meane , Christs lively Member , pure , Reformed , Cleane , Conformed to the Head , our Elder Brother , Whose last command was this : Love one another . Now by these signes our Britaines sure may know , Whether they be of his true Christian Row. To be Baptiz'd without the Sacred Spirit , Is surely never Heaven to Inherit . They be but Nurles , half Christians , dwarfes , or elves , Nor Hot , nor Cold , which doe perswade themselves By Baptisme bare with Water , the Communion , And Outward workes to be of Saint-like union ; For what will our great Charters Seale availe ? If to performe the Covenants we faile ? " That is , to love our New mans Lord and Head , " Learne his New Law , and a New life then lead ? God by Christ's death more power did restore With that Free-will , which Adam lost before . " Grace gave to us this Supernaturall " Free gift to cope with the Will Naturall . " This Will our New-man hath from Bondage free , " Because true Faith brought Bondage on his knee , " Which , as Love-tokens , each good Christian hath " Left him by Grace , to lead him in Christs path . But if he slights this Path being Catechiz'd , How can he be with Flames Characteriz'd ? How dares he say that he doth harmelesse save His Sureties triple vow , except he rave ? " If he delights in Carnall talke , or Lust " More than Gods Word : his Faith lies in the dust . " Devotion failes , whilst sinne in Man doth raigne , " Whilst Satans raigning fancy guides his braine " Nor can Gods Gra●e within his heart fix anchor " Till it be cleans'd of rust and Natures rancour ; " Or if it burne , it quickly may expire " By Carnall meanes and blasts , except the Fire " Of zeale be kept still in by daily use , " With watch and ward from Holy things abuse : " Except the Soule for God Faiths Tything powres " Heapt daily from the foure and twenty houres . This is a Mystery , which few observe ; And fewer like : but give themselves to serve The vicious Times : more for Promotion striving Or Plots to please rich humourists contriving , Then Grace to beg with humble hearts and sorry , Then first to seeke before their owne Gods Glory . " Joyne we our wills to his , we shall be pure , For Christ his death Old Adams Plagues did oure . But now a dayes in worldly Policy Some temporize , to hide their Lunacy , Like Adams nakednesse , till time more mellow , And ripe shall change their Youthfull haires & yellow , Or else because against the Holy Ghost For sinning they doe tremble to be lost , If once New borne of the same Flaming Spirit They lose their Talent , or chance to bury it . O causelesse doubts , like to Hob-goblins Feares ! As though Gods spirit loathes the sighs and teares Of his poore Converts , nay , he will assure And helpe to make their rathe Election sure . No Fits stop them , like Agues , stormes , or Raine , But Grace moves to their Centred Hearts againe . Though I confesse that great Presumptuous sinne Concernes them much , who have New-formed bin , ( As many were soone after Christs Ascent Possest with Gifts to Schooles Astonishment ) By the Immediate wondrous Inspiration Of Gods bright Flame , though by the Instigation Of Satan , they chance afterwards to fall To Lunacies , yet let them hope with Paul And Peter falne by Christ his Blood Remission , For who dares judge Grds Grace without misprision ? Or sentence our Grave Cranmer for his feares ? Since at his Death he purg'd his Fall with Teares , And sacrific'd his Hand first to the fire , Because it did against his Heart conspire ? Let them take up these words with Job , and say : " Ile put my trust in him , though he me slay . " T is true I fell : which Fall I will not Cover . " I was Soule-sicke : but God may me recover . " Barre Aire and Bloud of motion Circulare , " Meteours the one , Heart-griefes the other scare , " The Body feeles sins Symptomes and diseases ; " So feeles the Soule , till Grace them both releases , " Which never failes a Saint , though for a while , " Foule Lustfull fogges Faithes working may defile . " Let none despaire that hath Repentant beene , " Or can but once a day sigh for his sinne . Many grave Rules and Documents profound Christ left , and did unto the Jewes expound Amongst which others here I will relate : " The Lowly , Pure , the Poore and desolate , " The Peace-maker , and for the Faith opprest , " These with the Zealous he pronounced Blest ▪ Christ termes those Blest , of Spirit Poore and Mild , " Then what is Mans Great Spirit ? Satans Child . " His bristling up with Braggadochian vaunts , " With fuming Spleene , with Gall , and Girding Taunts ; " His standing on fond Natures brittle Pinion , " Or his owne Merits puffe , or Wits opinion ; " His sleighting of a Saint that favour craves , " As if himselfe were Pope ; Christs Members slaves ▪ " His thundring peales of Penalties high rackt , " As if his owne swell'd Head no Surgeon lackt ; " His false designes to bring home Massy Crimes " From Forraigne Climes in Antichristian Times ; " His Challenges for Honours wrong'd repaire , " Or by Law-suites Saints Fortunes to impaire : " What Spirit swayes , shewes the Red Dragons Mace , " Not of the Lambes , but wicked Belials Race . So farre was Christ from wrath , or vengeance taking So farre from spoyling foes , or greedy raking , That he bad Peter to put up his Sword , When he had Malchus smote ; and at his word Confessing he was Jesus , though they were Scar'd at his voyce , he will'd them not to feare ; And when his owne Disciples did presume To urge him , like Elias ? to consume Those men with fire , which wilfully deny'd To harbour him ; the fiend then undescry'd By them he checkt , and said , that they did rave , " For he came not to kill , but Soules to save . Who then beleeves Saint Patrickes Oracles ? That Irish Kernes he kild by Miracles ? Or credit our New Sects , who doe conspire To plant our Saviours Church by Sword and Fire ? So farre liv'd Christ from Pride ; at once he had But one plaine Robe , wherewith his backe was clad ; One Coate he wore to shrow'd his naked skinne , A Seamelesse Coate to cover Adams sinne ; A Coate indeed wrought uniforme and plaine , To shew that he recover'd backe againe Our former suite of Innocence entire Without those seames of Schoolemens nice atti●e , Which likewise we , like Turtle Doves , must weare At our New Birth with Love and filiall feare , Not slashing it , like Schismatiques unbid , Nor casting Lots , as Romes fell Souldiers did , Who not content to gore his Guiltlesse side And Body slay , his Rayment did divide . " The Fóxes had their Holes , the Aiery Foule " Their proper Nests : But he poore harmelesse Soule , " Like Noahs Dove , on earth could scarce have footing ; " No certaine Lodg , nor comforts worth the booting , " Glad in his Travels to receive releife " Of them , who for his sake received Life . Instead of Ease , he Persecution felt , Chose Desarts oft , and into Brine did melt His Eyes with griefe to see such Combination ; Such Pride among his owne selected Nation . He spent the day in Preaching and good deedes , The night in Prayer for their foule Misdeedes : Yet liv'd he more contented with his Fate Than Solomon with all his Royall state , Before whose pompe & traines Illustrious muster , He priz'd the Lillies for their native Lustre . Such Artlesse flowers he saw of goodlier hew And Glaring more then any Maske or shew . This Christ exprest with Gospels Majesty , With Practicke patience , Love , and Poverty ; Teares often shed , true zeale , and thereupon His Fathers Doome for Sinners undergone . To stint our daily Cares for worldly pelfe , " The Morrowes Carke he bids leave to it selfe . For why should we distrust our Fathers Ayd , When we see Fieldes with various Robes array'd ? And Sparrowes bred without Mans industry ? Then how much more will he our Need supply ? Before we thinke on things meere Transitory , Seeke first , said Christ , the Joyes of Heavenly glory , And then be sure of this : you shall have more Than serves your turn out of his bounteous store , Or at the least , what Nature may suffice , Food , Rayment , Lodging , or the like supplies : Have you forgot the many Thousands fed With a few Fish , and Barley Loaves of Bread ? To teach us thrift , the scraps when they were fil●d Most frugally to be laid up he will'd : Looke carefully the Fragments be not lost , Or cast away ( quoth he , the Gentle Oast . ) " A faire advice to them that spend on Hounds , " What serves for Humane use , though wealth abounds . " This Rule likewise a warning Type I place " For them that waste their Inward Food of Grace , " Distributing in Playes , some Pearles to Hogges , " Christs holy scrappes , as Huntsmen cheere their Dogges . " When we must keepe the Reliques of our boord , " Ought we not more the Sacred Word to hoor'd ? " The smallest crummes and passag●● of Grace , " May stead the weake in their New holy Race , O let us then without Sophisticke Brabble Reserve all Remnants of the Mysticke Table , Least that the Seed , which Christ the better Part Most needfull calls , misse rooting in the Heart , Least Martha-like with Household toyle ●pprest We want the Food which Mary liked best , The Word , which she so well disgested then , That her best Choyce crownes her Saint Magdalen . To weane us from aspiring to Promotion , The Old mans plot , the Serpents shining Motion , When some of his Apostles strove for place , Jesus did thus their lofty mindes abase : He tooke and rank't a Child in midst of them , Protesting that , though he of scorned stem Were held by them : yet Meeke and Innocent , His Spirit might an Elders worth prevent , And that unlesse a Child we imitate In harmelesse Love , we seeke Gods Lambe too late ▪ Doubtlesse there is a great Antipathy Betwixt the World and Heaven for Quality And Motion : when the Church here Militant Failes to Consort her Tunes extravagant With the Elects Allelujahs Vnion , The Greatest here may misse of Saints Communion But if our thoughts shine circled in the Ring Of mutuall Love with constant Faith , ( a thing That may not be except the Holy Ghost Infuse those flaming Twinnes ) then will the Hoas● Of Angels Quire by the like Sympathy , As Load stones , meete our Willes conformity . Though Nature doth Impostumated swell , Or burne with Feavers , like the fits of Hell , The Spirit yet more strong in the Vacation Will overcome , and settle our Vocation ; Gods Mercy will with Natures moods dispence , If fixing on his Sonne our Confidence And Rest , we kneele twixt Love and reverend feares To Him alone with contrite sighes and teares , Unfaignedly sweet Abbaes sound to greet , Oft looking downe on our vile Peacockes feete . O would these Layes might now rebound with Ecchoes ! And pierce the Eares of Earths Magnificoes , With sad Portents reverberating Rue , And Wormwood moods for slighting what is true ! Because they doate , despising Saints Correction , On Idoll-praise of Good my Lords reflection , And derogate from Gods Prerogative , Not giving thankes to him by whom they thrive With Titles more than Don● , then Gundamore , Like Herod , or proud Babels scarlet Whore : Gods wrath in spight of all their brave reputes Will squeeze their Pompe and Popelike Attributes . Truth echoed Ruth : and he that scornes her Eccho Pigma●ion turnes , Don Quishot , or a Hicco . Truth spake this doome with Trumpets sounding loud : " God helpes the meeke , and tumbles downe the proud . " So spake her voyce in them that bad us shunne " High Seats , rich Robes , to weare the homely spun " Old Sackecloathes weed , plaine stuffe , or Camels haire , " Contritions Garbes , puft Honours to impaire . So spake bright shining Truth , that Noble Dame , In them that warn'd the Outward man to tame , Who by Saint John at the Lambes Feast records That Fou●es shall eate the flesh of Mighty Lords , When poorest Saints and meanest of Esteeme Shall feed with Christ , though they unworthy seeme To Carnall Eyes , and whilst those Potentates , Or pamp'red Lords with all their Glistring states . For want of Wedding Robes shall be excluded . And to become a shamefull prey concluded . Meane while to gaine a Name like Alexander , Some live by Bloudy spoyles , or else they squander Their surest Meanes on Earth for the support Of their high pompe , and blazing starres report . But after death , O Fooles ; what Harvest shall Ye reape by Fame ? or Port Pontificall ? Or if perchance ye live to dappled Age , Will not a lingring hell abate your Rage ? Would God these Lines might prove Angelicall That they were stampt in Letters Capitall , For never Age durst be so bold to call Like Ours , Damn'd Pride of Graces Principal● . Christ wils us not to Judge men for that sinne , Whereof we know our selves have guilty beene , For looke with what rough measure we doe mete To others , God will make the like complete Upon our score : To cure a Brothers sight T is fit our owne be cleare to Judge aright . We must not give Gods holy things to dogges , Nor Minister his Mysteries to hogges , For hogge● in Mire the finest Pearles will tread , And envious dogs with Bruitish Passions led , Will snarling-wise their Masters Guests molest , Whom he invited to his marriage Feast . These dogs and ●ogs , Christ warnes us to prevent Full cautiously , lest us they circumvent , And interrupt our entry into blisse , The Gate whereof is straite , and many misse To find it out ; Although they have been Call'd , Yet very few are chosen and install'd True Saints : ( so narrow is the heavenly Gate . ) Some know the Way , but comming there too late They are repuls'd ; some boast of Miracles , And of great Merits , yet find Obstacles , And for their vaunts are dasht ; Not every one That cals Lord , Lord ; or knowes Gods murthered Son , Shall enter there with glozing snares and Nets : The hollow Hearts prove then the greatest Lets , As doe their Bragges of Meritorious workes , Or naked Faith. Here the slie Serpent lurkes Unseene of Carnall eyes , and will betray Soules with faign'd Ecchoes , till they lose their way . But if they like our highest Fathers will , They must shun ill , and so climbe up his Hill. How many thousands doate on worldly Pleasure So long , untill they lose Soules sacred Treasure ? Sometimes Hels theeves breake in , and all is gone ; Some other time wanting the Corner stone , Their house fals downe , which whilst they build againe , Death summons them , or tortures them with pain That they forget their Master and their charge , And lose thereby his Grace , and their discharge . All yee therefore , that mind the Heavenly Palace , Take Christs advise ; Build not for carnall solace , On Bog , or Sand : but build upon the Rocke Your Temple , where you need not feare the shocke Of Tyrant-waves , nor foggy Earths eruptions , Nor undermining Fankes , nor Theeves irruptions . And then you shall be sure though Natures date Concludes your State , to meet with happier Fate . " To Counterfeits much blame Christ did impute , " And such as gave their Almes for vaine repute ; " He willes us not to strive for Wealth or Place , " Nor for Good workes to looke for Humane Grace , " To love his Friends , and not on them to prey , " Nay , to forgive , and for our Foes to pray . " We must not on a Brother wrecke our teene , " Nor let the Sunne goe downe upon our spleene ; We must remit not onely seven Times , But Seventy times seven ; and that betimes , Lest that we run that wretched Stewards race , To whom his Lord compassioning his Case Suspended all his Debts , untill he heard How he had dealt with others sore and hard . He God forbad with Babling to abuse , But when we pray , the briefest Termes to use , " More tending to his Praise , then our supplies , " Which last wee season must sometimes with sighes : " Not Parrot-like by roate , but from the Roote , " And Bottome of the Heart with Abbaes Note ; The Module whereof himselfe declar'd , Thus having us from tedious Formes debarr'd : " Father most High , thy Name be glor●fide : " Thy Kingdome come : As doth in heaven betide , " Thy will on Earth be done : Food daily give , " To us : As we our Foes ; Lord , us forgive : " And let us not be tempted by the Devill , " The World , or Flesh , but free us from all Evill . This pithy Forme the Lord to us did leave For patterne pure , if we it well conceive . We must in chiefe looke on Gods Sacred Power , And sanctifie his Name before we powre Devotions forth for our owne Private Ends. We must doe nothing worldly , but what tends More to his Praise than to our owne respect . He warnes that we false Christians must expect , Who the true Faith to bring into neglect Will forge strange things well-nere to foole the Elect ; False Balaams , who not holding Love for Roofe , Would cover Faith with Golden Clouds aloofe , " False Teachers , like the Scribes and Pharisees " Who should seduce the world with Dreames and lies , " Who like Jewes Rabbies for Supremacies , " Should gape , and Hunt for Lordly Primacies , " Over his Members , whom he Brethren styles , A Caveat true for Antichristian Wiles . Yea , and for Lords , if they good Christians grieve Under pretext of Gods Prerogative . To these he other addes , signes that portend The Judgement day at hand , and the worlds End. " When that we see strange Plagues , Fraud , Famine , Jarres , " With Massacres of Saints , and Bloody warres , " When Mauzzims Type raignes in Gods holy place , " Like Caesars set for Sions last disgrace : " When Frogs , or Locusts wast our meanes of Light ; " When the Baptiz'd our New mans Gifts do slight , " And sell mens Soules ; when one betrayes another , " And of Christs flocke the Brother hurts the Brother ; " When Children to their Sires rebellious prove , " And Wives to Husbands faile in mutuall Love : " These tearing Vnions Bond by loves divorce , " Those razing Natures Fort without remorce : " When both these States , the Churches mysticke type , " Each other cloy with Tares , or fruite unripe : " When men create New Christs both here & there , " Or , then in Heaven , Christs body seeke elsewhere ; " When his bright Light shines in the utmost West , " Which , like to Lightning , rose first from the East ▪ " When most mens zeale shall frozen be and cold , " Then every houre looke for the End foretold ; " Which End steales on , like Daniels desolations , " Or Noahs Flood , which overtooke all Nations , " Whilst they were feasting , like our Libertines , Who slight these Flames , as they those Crystall signes . Heed , Readers , then your Monitors advise , And scorne not this his Servants Sacrifice . Other good Rules to us Christ left behind To cleare the sight of the most sinfull blind , And those in solid words more comprehending In one short Parable , more by descending From Generals to formes Particular , Conducting Saints to the Archangels war , With easie steps , and edifying phraze , More than by thorny doubts , Meanders maze . " Which course if Preachers now adayes would trace " With Catechizing Lectures to make place " For Seed to spring , not halfe so many Tares " Would choke pure-seeded hearts with worldly cares . " If in their Sermons to the simpler sort " They leave to canvase and to make report " Of matters past their reach and Apprehensions , Or such deepe points , which might provoke contentions : As Gods Essentiall Forme , Pelagian doubts , The Soules Free-will , hels place , or whereabouts Departed Saints are seated till Doomes-day ; And not the Pulpit beate with an Affray On Bellarmine , and other Clerkes unknowne , Whō they with Latine there would tumble down . If they shoot not Wits Squibs against the Truth , Nor Legend-dreames to sindge the eares of Youth ; If they Preach nothing but Christ Crucified , And saving Faith , sinne would lye mortifyed : Their zeale would spring , if they with zealous mood , Expound Christs Gospell to be understood . Men would repent , sinnes Baites if they disgrace , Dividing the Lawes Thunder from mild Grace . Some kind of sinnes , which daily he beheld Committed by poore humble Soules , he held More veniall , of compassionate regard : He pittyed them , and their petitions heard , If with Contritions Grones they did lament , And of their sinnes unfainedly repent . To shew his Love unto the Convertite , To lift up Soules from discontented plight , And that none should despaire of Clemency , He did these short similitudes apply . A man had lost one sheepe of many score , But finding it with toyle , rejoyced more , Than for the rest , which never stray'd at all From their owne Ranke , his whistle , or his call . A Woman next he cited , who did boast , More of one silver peece , which she had lost And after search recovered , then of nine Left in her purse , that never made her whine . For further proofe , he brought the Prodigall , Who spent his meanes , both use and Principall , Most lavishly , yet afterwards Repenting , With teares he found his Fathers hearts relenting , That his Returne a New-man from a Beast He welcom'd with a Calfe , and made a Feast . " Such Joy ( Christ said ) transports the Angels Quire , " When men Repent , and seeke their Heavenly Sire . " They triumph more for One poore Convertite " Then for lesse Strayes , or more in life upright . So pittifull was Christ , that to unfold His Love , Remorce , and mercies manifold : Were endlesse paines above Capacity Of Humane wit clog'd with Infirmity : As may appeare by that Adulteresse Led by the Scribes , when seeing her heavinesse He bad her to goe home , and sinne no more ; And when himself stood tortur'd at deaths doore He comforted the Theefe with Paradise , Because he askt for Grace with dolefull eyes . " But for the Higher sort , who proudly dar'd " Maskt under Lawes pretence with burdens hard " To Tyrannize upon mens Consciences , " And by Schoole Quirkes , or wrested sentenc●s " Of Scripture to molest the Churches union , " Those with a woe he doomed for disunion , With such who force the gift of Chastity , Unlesse God gave it , on Humanity ; Who barring Saints Gods Im age to beget , Would weave for foule Asmod●eus Priests a Net. Christ utterly mislikt such Scandalists , Like them who dare , beyond Religions Lists As petty Kings , to Lord it by their gripes , Wounding the Poore , worthy of many stripes , Those he Judg'd to be , for above all sins Then raigning strong , and whereby Satan wins Most in our Age , smooth-fac'd Hypocrisy He loathed as foule thoughts , Soules Leprosie . Eight severall woes therefore against the Scribes He thundred for their hollow deeds and Bribes : " Who knew his Masters will and did it not , " But wilfully would loyter , play , or plot " Some lewd designe against his Masters profit , " Or saw his losse , and not informes him of it ; Such witting slaves he sentenced to be Worthy of smart in a most high degree . It griev'd him much to see Wisemen contend , Like Ideots , and fond children to no end , For shaddowes on the wall , for Dignity , Short lasting Pompe , for so true Liberty Quite losing through their Pride , and vaine desires They quench the flame of Intellectuall fires : Christ saw these Flashes , Dreames , and Fooleries , And oft lamented them with weeping eyes . To shun therefore Gods wrath , and to fulfill , While we on earth survive , his Fathers will , " Of force we must ( he said ) forsake our owne , " Though dearest , Lusts , and tread Temptations downe : " We must take up his Crosse , and that prefer , " As Heavens doore , and our Remembrancer , " Before our Parents , Children , or Alliance , " And on his Blood to fixe our whole Affiance . To Penitents through Faith , hee preach't Remission Of sinnes , but Plagues for temporiz'd omission , The which with Teares hee Prophesied would light For wilfull sinne on every faithlesse wight . This Judgement on Jerusalem foretold By Romes proud Conquests afterwards tooke hold , When Abrahams seed , the Circumcized Ligne , Were quite expulst the Land of Palestine . And sithence we , the Christians of the West , Yea , and the East , whom Infidels molest , Have felt for sinne Gods Plagues of Vengeance due , And shall feele worse , unlesse we change our hue , With better Leaven then the Pharisees , Our Faith , like ill bak't bread , soone putrifies . O hardned hearts ! O most unhappy men ! How oft sought Christ , like to a carefull Hen Her wandring Chickens , or a loving Brother , To reunite your strayes ? and wrongs to smother ? How oft likewise hath he recalled home , Into his Flocke our Westerne Christendome ? God grant our B●itaines may regard this pittance , These crummes of mine , not slighting their admittance Into his Fold , least Antichristian foule Devoure their seed and their New man controule ; " Lest for their want of Faiths Lampe-oyle in Heaven , " They be like to the Foolish Virgins driven " From the Kings Feast ; or that they hide their Talents ; " Or they shut out for want of wedding rayments ; " Or like those Clownes , who their Lords Servants stript , " Murtherd his Sonne , and were themselves extirpt . These severall sorts of Temporizers toucht , We find by Christ himselfe , and sharpely coucht Under these pithy Parables , like them ; Which praise the Tree , and yet the Fruite contemne For some there are , as Jesus did rehearse , Who by the High way side , good Corne disperse , And this the Birds catch up , and prey upon . Some sow in Barren ground too neere the Stone ; Which wanting Earth & moisture wants encrease ; " So hardned Faith can never harvest Peace . " And though Gods word be Preacht on Sabbath dayes , " Yet lacking Roo●e , it withers & decayes . Such Auditors , and outward Formalists Stand both excluded out of Christian Lists . " Some seed springs faire , but choakt with thornes and Tares , " Soone faile , like braines too full of worldly cares . " When Satans weedes of vanity , or Lust " Grow up with Faith , then Faith lies in the dust . So in Gods Church spring Heresies accurst , Unlesse Good Pastours weed them up at first . " But blest be they , who sow in Fruitfull ground , " Their Graine shall sure a hundred fold abound ; " Like Mustard seed , though at the Prime but smal , " Yet at the Harvest , it growes full and Tall. If Adams Sonnes could with a zealous mind Receive Gods Word , his Spirit they should finde , His holy Gifts would multiply with store ; From blisse to blisse they should rise more & more . Such Prophesies of Christs are come to passe , Where we may see , as in a steely glasse , How some ●ay for Gods Messengers a traine , Yea and to slay their Masters Sonne againe . How neere some runne into damnations brinke , Like Beares to eate his Flesh , his Blood to drinke ? " For doe not they with Blasphemy mistake ? " To bragge , that they did Flesh materiall take ? " When Christ before his Passion , as he sate " At Supper , did no such communicate . " In reall forme ? nor yeeld for them to gnaw " His Limbes , which then and there entire they saw ? " His Flesh and Blood Christ consters to be Life , " And Quickning Spirit , and to end all strife . " He saith , that Man must have another Birth , " The Elder borne of flesh , or Carnall earth . " The second of the Spirit , New and quicke ; " Whereto a Saint with constant faith must sticke , " For as the flesh subsists with earthly Bread , " So by his Deaths Record the Soule is fed : " His Sacrificed flesh with mouthes Confession " And Hearts Beliefe receiv'd , heales all Transgression ; " And doth through Grace the Spirits food impart " Unto Gods Image pure , Mans noblest part . " This made Christ say : The flesh cannot availe , " For Blisse , but that his quickning words prevaile . " This quickning food Christs Spirit satisfide , " When Satan try'd his Body mortifide : " Mans person here not onely lives by Bread , " But with the word of God he must be fed . " This unseene meate Christ had , as he did tell , " Whereof they knew not , at Samariaes Well . " On which Eternall ●ates those Soules that feed , " Of Carnall food shall never stand in need , " Nor at Doomesday , when Hagges howle out , Alasse ! " Shall Soule-fed Saints to condemnation passe . This Living water free'y without sale , Christ cry'd to all a ●hirst , both great an small ; " To drinke , beleeve , and feed on Christ , implyes " The selfe same thing in our great Sacrifice . Our Bodies food by Nature rots at last , Converts to dung , and to the draught is cast , Or is to Humours chang'd ; but Christ his food Transformes us to his quickning flesh and blood , Of the like Substance form'd and Quality As the New mans by Christs Conformity . " The Rocke a figure was , the Vine a signe ; " Blest be the Branches grafted in this Vine , " So blest be they , who make true Ghostly use " Of this Rocke , Vine , and Blood without abuse . " As here our Soules feed on Christs flesh and blood , " By faith : so musing on his Sacred food , " We shall raisd up to higher Dignity " Feed on Christs God●ead and Humanity ; " Where now we feed on Christ the Lambe divine , " We then shall Feast through Christ , with God in Trine . " Gods word begat the Churches Sacraments , " Of sundry formes , yet One in their intents ; " The Circumcision and the Easter Lambe , " Our Baptisme and the Eucharist became ; " Mysterious signes Christs Image to renew " By Grace in man , the Gentile as the Jew , " In which , as they their Faith infolded fixt , " So we on Christ Baptiz'd , and C●ucifixt ; " For in the Cloud the Nation circumciz'd " Were in the Desart to Faiths Rocke baptiz'd , " An easie yoake for us , two Objects free , " Both which they darkling saw , through Crystall we : ●They God admir'd in their old Sacrifice , " As we doe Christ in ours with Extasies . " Faith saved them and did their soules releeve , " And the same God saves us , if we beleeve . " Since they were sav'd beleeving in the Shadowes , " Then why not we receiving him that made us ? " Yea sure , we may according to our Creed " And zeale , feed on his Flesh , true Flesh indeed , " Not Chymicke-like , with changing Accidents , " But as our New-man feeds with Soule-rapt sense ; " Not with our Teeth , nor yet Fantasticke flesh , " But as himselfe at Supper did expresse " It for Soules Food to his Disciples then , " As now , with his Deaths type , to Christian men . Who this beleeves and helpes the wounded man , Without a Fee , like the Samaritane , If he be Lowly , as the Publican , Asham'd of sin , and doth the best he can To please the Lord ▪ he shall be borne anew , Of Gods bright Spirit , and see all things New , " The Sacraments typ'd with New properties ; " The one doth cleanse the Babes impurities , The other cheeres us up by Sacrifice Of Bread and Wine , Food of new Qualities , Vnder whose veile they blest by sacred Word We minde in Trance the Body of the Lord , And then we checke the World , the Flesh , the Devill ; For Saints wel know , that nothing which is evil , Nor yet that Flesh , wherein our Spirits move , Shall Heaven see , till Grace our sins remove : ( Which may not be , unlesse we will Repent To Natures griefe , and Fiends astonishment ▪ ) How we become New borne , no more we know Than Nicodemus , how the wind did blow , But by our Faith : that Gods Sonne crucified Doth now on his Right hand sit glorified Above all Thrones , A Saviour , Priest , and King , Triumphant over sin , the Dragons sting , And may heale us , as the Brasse Serpent hung Did Israelites by fiery Serpents stung , If we receive this Viands excellence With Inward taste more than with Outward sense . But why did Christ Evangelize Salvation In mysticke sort ? and aime at Reprobation By sentences to carnall wits so darke , Was it that we more seriously might marke , The Sence , when they should moralized be By Clerkes of our Leviticall Degree . Perhaps such Tropes propt with Divinity , May worke in some with greater Majesty " So Saints sometimes to States Tyrannicall " Have read by Riddles , or in Generall " Grave Lectures on the Gospels Lightning Text , " Least their seeds growth by spleene or by pretext " Of winding Lawes were dasht with dis-respect , " Or silenced themselves with foule neglect , " If bluntly they , or headlong out of Season " Preach much of Peace to Tyrants voyd of Reason . Christs flocke well knowes his voyce : but on the rest That stray , let Wolves and Roamers Feast , Let carnall Sots poare on Carnalities , Whilst we Christs Body see with Angels eyes , Or at the least , while with our New mans sight , We doe discerne from Carnall Sense his Light : After this way hid from the Old mans brood Our Noblest part receives Christs mysticke Food . Some other times He prov'd his Oracles Concerning fruitlesse faith by Miracles ; As when he to a Figge-tree did repaire For fruite ; which a farre off seem'd greene & faire In show , but finding there not ought but Leaves , Incens'd , he it with indignation leaves , Because he found it backward in the yeelding , And not well Graft , he left it for a Hielding , And from thenceforth a Reprobated Tree : For when he said , Let never fruite on thee , Ripe or unripe , ●e from ●ence forward found , The Boughes fell dead , & withered to the Ground . What shall I write of Tabors Mount the Story ? Where three Disciples saw his shining glory ? In all his workes of greatest Eminence , He ever had his end and Reference To Constant Faith , and to his Fathers Will , Which for Mans good he thirsted to fulfill . The number of the signes which Jesus wrought , Were infinite , beyond mans Wit or Thought : Whereof the first was water turn'd to Wine , To grace a Marriage-feast by Deedes divine At Cana wrought a Towne of Galilee : Which him confirm'd the Mysticke Vine to be ; That as raw water tooke the taste and shape Beyond mens reach of Natures rarest Grape , So might dull Thoughts , though cold , receive impression Of the Fire-cloven tongu'd zeales expression . He by his word made simple Fishermen , More wise then Doctours without Booke or Pen. He made the Blinde to see , the Lame to goe , The dumbe to speake ; the sicke past cure , forgoe Their Palsies , Dropsies , and Issues of blood Yea , from his Vesture toucht proceeded good . He forc't his Foes , the Luciferian rout , To quake , and at his word he chas'd them out . He many freed with Reall fiends possest ; Cleansed Lepers , and all as were distrest With Feavers Fire , or Humours foaming Rage , Or were diseas'd of Young or Elder Age , In Body , or in Minde ; He raisd the Dead To Life , and Lazar in his Earthy Bed For foure dayes space entombed he reviv'd , And thousands with small victuals he reliev'd : Which deeds his Power prov'd Omnipotent , That could raise Food , and make his guests content . He walked dry-foote on the liquid Seas : He calm'd rough stormes with words : Be still & Peace ; Words cyphring him Gods mighty Sonne , and Word , Which could so soone both windes and waves accord . Not one , who had of Faith the smallest graine , Departed from his sight uncur'd of paine . He cur'd their Bodies griefes , their sinnes remitted , He calm●d Gods wrath , and nothing he omitted Expedient for the Soules salvation here , Whereby we might before Gods Throne appeare , Made pure by Faith : free from Concupiscence Originall , and sinnes deriv'd from thence By meanes of his great Merits excellence , His words , his workes , and Virgin-Innocence . He knew the thoughts and Plots of Salems Clerk● , And did strike home at their slye muttring quirks . And all these wonders of amazement full , Christ acted to provoke a Nation dull , Yea to confirme his Gospels Oracles Transfer'd from God , he wrought such Miracles , To make our Soules to see the Heavenly Light With Eyes of Faith , and here to live upright , According to his Patterne : more to raise Our Makers Glory , then our causelesse praise ; To muse on more the New mans lasting Food , Then Transubstantiate Toyes of Flesh and blood , That we by fiends and worldly wiles perplext , Might find sound Cure in his true Gospels text , Christs Testament , which in the Church more bold Then wise , some in their hands , not Hearts do hold But t is in vaine to turne the Scriptures over , To quote some Text , and presently to hover About our worldly businesse , as if borne , Like Butter flies , or Natures shamefull scorne , To flutter time away with painted wings ; But we must plod on these Eternall things With serious care , that when our Tempters come ( As come they will ) they may not find us dumbe , Or Planet strucke , but finding us prepar'd , With Jesus in our mouthes , and hearts ; out dar'd , They out of hand will from our Lodge depart To other Rankes their venome to impart . Such wonders were atchieved for three yeares space , To witnesse Christ Gods Sonne , and in Gods place , The first at Canaes Marriage did appeare , The last concludes by healing Malchus Eare. More Miracles were by our Saviour wrought , To satisfie the true Believers Thought Then living in that Age. But these suffice To manifest his God head to the Wise , To Penitents , and hopefull Catechists , Which were left by the foure Evangelists . For if the Precepts all , which Jesus taught , With Wonders wrought , were to our knowledge brought , They would confound the Hearers memories , And fables seeme in Baals blind Oratories . Gods word is pithy , short , and ponderous , Where Humane Glosse is long and frivolous . We have enough Christs Gospel to confirme ; We crave no more to keepe our Inside firme , Than what we by the Spirits Pen-men finde Recorded there to edify the Minde . If any cover more , let them take heed , That they smart not for their Presumptuous deed ▪ As sometime sought a Princesse fond with zeale , Of Christ his deeds to adde an ampler deale ; Those which Saint John omitted she desir'd To bring to Light , but while she thus aspir'd , A wandring Fryer of like Holynesse From Italy arriv'd ; and did possesse Her mind so much , that he by Revelation , False dreames , deceites , and Satans provocation , And faigning , that he got into his hand Saint Peters Relique sho●e in Jewrie● Land Had soone perswaded her , that from her wombe A Prophet borne should afterwards become The man , that should those Miracles omitted , Divulge to Light , whereby he was admitted , Because more Holy in her vaine opinion , Then other men , to be her Carnall Minion , Untill at last , z A Dukes Inheritrix With a great Belly turn'd a Meretrix . BUt all Christs workes could not from Martyrdome Protect his Life , such was the Godheads Doome , That him to sting the Serpent should aspire , And him to slay now men and fiends conspire : That Yeare , when Caiphas sate in Aarons roome By Deputation from Imperious Rome , In th' Eighteenth yeare of Old Tiberius Raigne , When Pontius Pilate for ambitious gaine , And bloody spoyles had rackt Judaeaes Land About seven yeeres with his Praetorian Band : Then Christ his Fame for raising Lazarus From death , and for such deeds Miraculous , Began to spread abroad with glorious wings , And then it pleas'd the Soveraigne King of Kings To free his Sonne from Earthly cares and feares , And to recall him from this vale of teares , Where he had liv'd among the Jewish Route For three and thirty yeares , or thereabout . The period now approacht of that Decree Foredoomed by the Sacred Trinity : That Gods deare Sonne , New Creatures to create , Should for Old Adam dye a shamefull Fate . The Jewish Scribes of Salems Hierarchy Had long before with plots begun to try , How him they might intangle in his speech , But his wise answers still outstript their reach . Sometime they did with questions him assay , To know , if they should unto Caesar pay Tribute or no ; whereby they might for Treason Attach him : but they failed for that season . So wary in his talke they found him still , They could no way entrap his Tongue for ill , Nor taxe his life with the least hainous Fact. At last the bruite of his late famous Act , How Lazarus revived from his Grave , Where he had laine for foure dayes space , that gave More cause of envy and astonishment , New Jealousies , fewell of discontent ; But most of all when loud Hosannae● shout To welcome him the City rang throughout . How many griefes on his Humanity ? How many wrongs on his Divinity Did they from time to Time , when they should render Him gratefull thankes , inflict ? though thankes were slender : Instead of thankes his Favours they requited With Adders stings ; his wonders they backebited , And tooke him for a Witch or Conjurer , With Belzebub in League ; that he did erre , Dislodging F●iends but by the Prince of hell . But how Christ raisd the dead , they could not tell Which way that chanc'd before the latter date Of crooked Time doom'd to a flaming fate . That some reviv'd , they had some instances , But they were few , or but few houres in trances . Never did Enoch pay his debt to death , Death never stopt the zealous Thesbites breath : For these they had their Schoole-distinctions cleare , But Christs late Act amazed them with feare . They fear'd the losse of their high Temporall sway , Lest this New man might turne mens hearts away From Moses Lawes , and make their Offerings lesse : They had of late by Rome felt some distresse . Their yearely gaines , which did support their pride , They doubted much would fall with his Spring-tide . This mov'd the Scribes , with their High Priest and Judge , Proud Caiphas , so at Christ his Fame to grudge ; Which to deface a Councell they did call Of their chiefe Priests and Scribes in Caiphas Hall , Where Annas styl'd the High Priests Suffragan , Or SAGAN to Jewes Metropolitan , Whose Daughter was that time to Caiphas Wife , Conspired thus against our Saviours life : Right Reverend Rabbies , and renowned Scribes , The Countenance of our most holy Tribes , Have we not suffer'd griefes enough of late ? But that more cares must now infest our state ? A Counterfeit Messias , a New Man , Jesus of Galile , a Puritan , Thinkes now because he is a Nazarite Profest , to change the Priesthoods Ancient Rite , And Ceremonies of Mount Sinaies Law. Behold , how he doth labour to withdraw The fraile and giddy-headed multitude From our Traditions , which he tearmeth rude , Humane , and not Divine . If this World hold , Farewell Peace offrings , which our State uphold . We must bid Moses , with Gods Lawes adieu , And Aarons Tinkling Bells shall lose their due . We shall no more meete here before the Lord , If this upstart with his unlettred word Shall by New dreames raise up a Newer sect Than Holy Johns , whom none of us suspect Of Fraud . To Schismes this matter sure will tend , Which in short time our Synagogue will rend . Romes greedy Kites will of these Newes be glad , Nor Herod will be thereof very sad . But both will joyne to share our finest wooll , And downe they will our goodly Temple pull . How shall our Levites then themselves sustaine ? Nay , how shall our Grand Mitred Prelate raigne , To represent great Aarons Majesty ? If this Impostour maskt with poverty Doe stop the gap , through which to Paradise We leade Mens Soules , the simple and the wise . I doe protest it grieves me to the Heart , And I foresee , we shall hereafter smart , If he goes on in this his New-found motions , Though Begger-wise , yet may it breed Commotions . For did you note , when through the Streetes hee past Upon a bare-backt Asse , how some did cast Their Garments on the way , with Branches greene Held in their hands , like Fooles , to have him seene , And for a Demy-god observ'd , the Crowd Hosanna with great Shouts proclaiming loud ? And all because he had by Satans Ayd To Lazarus late dead new Life convayd . Indeed some signes he workes , and men possest With Fiends he cures , having some league profest With Belzebub : for which he hath no warrants From God , or us , to execute such arrants . Annas had scarce exprest himselfe at full : When Caiphas , like to Basans bellowing Bull , Began to roare : Shall we put up this wrong ? And not suppresse him , ere he be too strong ? Have we not yet both Swords at our Command ? Pilate will not deny , if we demand His Armed helpe to take a Mutineere , Who calles himselfe Gods Sonne , to domineere The sooner by that high and lofty style . But let us now attache him by some wile , Lest to some Desart he depart againe , When he shall heare , that we would take him fain ; And thither will a world of people flocke , Itching to heare what of the Living Rocke , Or the New Birth he blunders out , to bleare Their silly sight , and so away to beare The Palme from us , or draw them to despise Our Ancient Rites , and Stately Sacrifice . T is meeter for one man , though Innocent , To dye , then that we live in discontent ; Yea , and that Lazarus , his late raisd minion , Shall suffer too , to stay the worlds opinion . And then with shame the Rabble rout shall see , That Prophets never rose from Galilee ; For our new King in Bethlem must be borne With state and pompe , not like this wretch forlo●n Who for a Throne , shall mount the Crosse most royall , And for a Mace , shall beare a Reed as loyall . This is his doome , though he the dead revive , That dares affront our high Prerogative Deriv'd from God , with Ephod● golden Gard , With Vrim which and Thummim we regard ; Which evermore Jehovah did assigne Over his Church to us of Levies Ligne ; At least untill our Great Messias come Of Judaes stocke in Kingly Davids roome , Before which day Elias must descend From Heaven downe , things crooked to amend . In the meane time let us our State defend Against New wits , which labour it to rend , By broaching forth a New Religions Forme , Under pretence the Ancient to reforme From all Traditions and Formalities By their New f●ames , the Spirits Novelties . Before his fame soare up a higher pitch , Clip we his wings , lest his New Sect bewitch The better sort with Hells attractive charmes : His sudden fall will stop all future harmes . So Caiphas yalpt ; and all the Sadduces Approv'd his plot with some proud Pharises . From that time out they sought to apprehend The Lambe of God. And Satan to that end , Because he thrice fail'd in the Wildernesse To Tempt him with his Baltes to wickednesse , With all his Art began to play his part , And to his Mates his poyson to impart , Ayming at Peter , whom he thought to sift As whea●e . He had already to his drift Snar'd Judas in by Nets of Avarice To gape for gaine , and some of those supplies , Which by Free-hearted men for their Reliefe Had beene conferr'd , to turne , like a false Thiefe To his owne use . With him therefore the Fiend Conspir'd to bring to passe his damned End ; Which was to ruine Christ , and all his Crew Before he could on Earth Gods Church renew : But could none other of th' Apostles winne Save this Perditions Child to act that sinne . Judas suborned thus his Instrument Against his Lord and Master did invent An ambushment Christs Body to betray , Though he his owne , and Soule did cast away To Satan for a Prey . For when he saw , As Purser , that he could no money draw More than he had by Christ his Company , And that at Simons house in Bethany , Whilst he summ'd up with avaricious Care His Theft , he markt how Christ went poore and bare , Not caring for the world , or worldly gaine ( His chiefest ayme ) and would not then restraine The woman which powr'd Nard upon his Head And feete ; an Oyle , that might him much bestead , If to the Druggist sold ; he murmur'd sore , He could not catch , as he had done before . This when our Saviour mark'd : Why doest thou grudge , Judas , said he , like a pelfe-serving drudge ? This Oyntment sold disposed to the poore , I grant , might have their wants relieved more ; But they are alwayes here , so am not I. Embalmed thus , know , I shall shortly dye ; And through the world , where shall be read my story , Her loving deed shall publisht be with glory . These words distasted foule Iscariots thought , And to betray him now he hourely sought . Away he went to the Chiefe Priests in hast , And told them of Christs life , and of this waste . Now is the Time , quoth he , for you to take him , Whilst he at night to Prayers doth betake him . He names himselfe the Christ. I heard him say , He would Gods Temple raze and ●ast away , And afterwards r●build it up as well In three dayes space in spight of Men and Hell. The Priests were all of such a Chapman glad , And presently a Contract with him made , That their Catch-poles might without jeopardy Arrest him by the Nights obscurity , For thirty peeces of that Countrey Coyne , Which to their Treasure house they did purloyne By shifts and fraud , for which they were reprov'd Of Christ before ; which them to malice mov'd Farre more for that than any other cause , Though they surmiz'd the breach of Moses Lawes , For plucking Corne upon the Sabbath day , Or bringing downe their Temple to decay . About that time , the Paschall feast to hold , On Maundy Thursday , so enstyl'd of Old , Jesus did sup that Evening tide his last At Salem in an upper roome ; where plac't With his Disciples twelve he first tooke Bread , B●est , brake , and gave it them , whereon they fed After his blessing : This my Body is , " His body sure Mans sacrifice for Blisse , " If rightly tane by a Just true Receiver " With Inward taste , and of a true Believer " ( For otherwise who toucht Christ in the Prease " Aswell as the Blood-flux'd had found more ease ) " In the remembrance of his body naild " Vnto the Crosse , whereby the Saints stand baild " From terrours here and in the world to come ; Nay , warranted in Spirit they become Against doomes-day from the darke second death . He blest the Cup alike with holy Breath " After the New mans way , and bad them drinke " The Sacred Wine , and on his Blood to thinke ; As lately at our New mans Sacrifice With bright day-light confounding Heresies , My ravisht Muse beheld the Heavenly Vine With Purple Grapes for Mortals prest to Wine . ●This costly food , Soules Manna purging vice , " The figure of his Bodies Sacrifice , " This Type of Blood ▪ unbloudyed Mystery , " Christ left for Saints to keepe in memory " His death , untill his comming from above , " Where yet he sits to intercede , and move " For Penitents his Father wrong'd by Man ; " This way I feed through Faith : And who dares scan " Another sense , yet with Humility " Let him here stop , as with the Trinity " Of Persons in the Godhead , which he ought " More to admire than by transcendent thought " To soare more high than Eagles to the Sunne , " Where , by the stame his sense may be undone ; " Since how wee change to Christ no more hee knowes " Then Babes the manner how the Spirit blowes . " The Sunne drawes up Earths vapours : And so can Christ lift like Stephen up our Inward Man. This humblenesse of mind , when Christ had supt That Evening , as it were to interrupt Our Future doubts , he shew'd by stooping downe To wash his Servants feete with Love unknowne . " To which he added , that the Marke for ever " True hearted Christians from the false to sever , " Was mutuall Love , which a Commandment New " He styl'd , for without Love Faith proves untrue . " Our soules , and bodies are the Church , where God " In the third person holds his sweete abode . " But if we hate good men , God dwels not there , " For the true Churches Roofe Love ought to beare . The Sacrifice all done , Christ went his way Out of the City , as he us'd , to Pray , Accompanyed with his Disciples true , For Judas was departed to his crue , ( His Masters nippe made him the sooner goe : Doe quickely that which thou intend'st to doe . ) To execute his Treason and Compact , And to receive his bire ; while Jesus rackt With griefe prepar'd by Fervent Love aswell As Faith and vowes , against Sin , Death and Hell. With his ensuing griefes he had acquainted His Chosen Mates , how he should be attainted , Bound , and arraign'd that night , how thereupon , As scattered Flo●kes , his servants would be gone , And him would leave amidst his Bloody foes Enthrall'd , and sore distrest with dismall woes . But Peter trusting to his rusty sword Seem'd to distrust his Lords Propheticke word ; No Mortals force , nor death , nor Furies grimme From Gods deare Sonne should ever sever him . Before the Cocke crow thrice , thou wilt deny , Replyed Christ , me and my Company ; Thou and thy Mates before the Mornings peepe Will flye for feare , like weake and heartlesse Sheep . There close unto Jerusalem confin'd Neere Olives Mount , a place for him assign'd By Destiny , which was his Fathers Will , To vent the throbs which did his Inside fill , A Garden styl'd of Old Gethsemanee , Secure at Nights from Worldlings Company . There , Jesus felt what might the stoutest quell , A world of griping cares , of Torments fell , The dreadfull vengeance which the Godhead past Upon Mankind , his owne so over cast And almost sunke with Agonies of sorrow , That one had thought he could not live till morrow . His tender Body did extreamely languish , And did partake of more and sadder anguish Then other mens , wanting the Nature Male In the mixt frame of his Conception Female , Or weaker earthly Flesh , whereby he stood So tortur'd , that he sweated drops of Blood : " So sensible , so full of piercing paine , " That he could not but more then man complain ; " Like him , whose youthfull Lockes chang'd into Gray " In one nights space , on fame that the next day " He should be slaine . But Sweates to sacrifice " Of streaming Blood exceedes all prodigies , " And shewes that Saints by meanes most violent , " Win Grace , to Natures sore astonishment . Christ by this Strange Pro-passion tortured Shewes that his Mind as Body languished . His Agony surmounted all mens Feares , Whose eyes for sin gush seldome out with teares : Nor can they force one brinish pearly drop , Nor fetch true sighs , thogh sighs might vengeance stop : To which I joyne the burden which he bare Of Adams sins , which did augment his care . His delicate smooth mortall Flesh did strive With Hell , and as it were sought to reprieve The comming vengeance of the Godheads Doome To every Mortall due , even from the wombe ; And after he had crav'd his Fathers Ayd For his true Church , thus for himselfe he pray'd : Deare Father , now let not my Soule become For Sinners debts charg'd with a greater summe , Than Nature can repay . But let me passe Without more paine ; poore man is like to glasse , Soone broke & bruis'd ; or like the wither'd grasse , Unlesse he be supported by thy grace ; " Unlesse thou please the Torture to abate , " Or give him strength ▪ hard is the Martyrs Fate . I st possible thy Lees and wrathfull Cup To passe , that I shall not sins banquet sup ? Ah no ; The Ordred course of things to come Must correspond with thy Eternall Doome . Therefore my will to thine , Lord , I submit , I kisse thy Crosse , I love and honour it . Such piteous plaints Christ with a troubled spirit Powr'd , when no curse he for himselfe did merit . And no marvell , for he endur'd the scourge For all mens sins , and all he sought to purge : " He tooke on his owne backe , on his owne score , " The whole burthen , which made him groan the more . " Of meere Free will , and Love , not by constraint , " He tooke on him our frailties , as our shape , " That from the Hunters snare we might escape . " Our Pride , our lusts , mallice , and wiles he bare , " And bath'd them in his sweat , teares , blood and care " He suffred for all Adams Progeny , " Unlesse some madly crosse their Destiny , " And chuse the Kite , the Foxe , and Leopard " Before the Spirits Dove or Lambe for Guard. All Christians reape his Passions benefit , Save those who had renounc'd him of despite : Or those who fixt their hope on others Fate , Distrusting him to be Sole Advocate . O that men markt what their Redemption cost , How Christs deare Blood hath Gods Hand-writing crost ! And that they waigh'd the Persons dignity Abased thus out of meere charity ; To Sacrifice his owne most guiltlesse Blood For saving from hell-fire fraile Adams Brood . With weeping eyes and with a bleeding heart He came to his Disciples gone apart , And in this posture sad besmear'd with signes Of griefes excesse , Teares shed like brackish Brines , He calls to them , whom fast he found asleepe : Awake my Friends , from sleepe can you not keep Your selves one houre to watch and pray with me Arise , I say , for now my time I see Drawes neere , I may not shunne what is decreed In Heav'n , that I must ransome Adams Seed . The Fatall Houre drawes neere , that I must smart For Humane kinde , Come , let us hence depart . With such Propheticke words he them awakt , Although his heart strove with deepe sorrowes rackt . And thereupon the beaten path they tooke Neere Olivet to crosse Old Cedrons Brooke , Which running through Jehosaphats faire vale Did , where they were , bedew the Garden pale . A Hymne in honour of the blessed Trinity , for our New Birth and Spirituall Regeneration . LEt us extoll with Sacred Mirth The Triple Spring of our New Birth . The Father , Sonne , and Holy Ghost Recalled us from every Coast , When we were tost , And almost lost . The Father chose us for our Good , The Sonne redeem'd us through his Blood , The Holy Ghost came from Above And seal'd us Faith with Flaming Love , Yea , Jordans Dove Taught us to Love. The Turtle Dove loves onely One , But losing Him , she lives alone : And so doe we , as heretofore , ●n Persons three one God adore , One God implore For evermore . The Sonne of God , who represents The Fathers Person , Excellence , And Majesty , we daily blesse , And sue unto in our distresse , For wrongs redresse , Or more or lesse . Above the Starres three persons shine Of God-head One , One will Divine , Who bath'd our Wounds , and gave us Wine , When we for paine were like to pine . Christ is the Vine , His Crosse the signe . By them we change from Death to Life ; By them we hate fell Passions strife ; By them we doe these Rayes partake , That Pride and Lust we must forsake , And Fiends , which rake For Tophets Lake . For our Old Lord the Tempter , now We Christ for our New Lord avow , And for old Plots and Carnall lies , With our New man we sympathize , And Christian-wise We Sacrifice . By his deare Blood we doe confesse He ransom'd hath our wretchednesse ; If we represse the Rebell Flesh , He will not leave us comfortlesse , But us will blesse With Joyes Excesse . He , as our Head , Faiths Living Rocke , Both God and Man of Judaes stocke Was borne , and bath'd in Jordans streame , To wash us from sins foule extreame . This Holy Theame The New-mans Dreame , We to thy Throne present , O King Supreame , Dipt in the Spring , which from thy side did stream . The Fifth Dayes EXERCISE . The Argument . Christ is surpriz'd , and Peter him forsweares , But soone repents . False Judas raves with feares . Led after floutes to Caesars Judgement Hall , Christ is condemn'd , to stint the Jewish brawle , By Pilate to the Crosse , where pain'd he dies ; Then Joseph begges the Bodies Obsequies . HE that affects th' eternall Sabbaths Rest , There with the Lambe to live for ever Blest ; He that desires to be a Saint profest , And to the Sonne of God a joyfull Guest , Must in this world for sad Good Frydayes Feast Reserve one Day within the Weeke at least : He must take up the Crosse with Love-dread Note And weare with Abbaes sound Christs seameles coate : He must lay cares aside , be mov'd to pitty , And for his sake sing out a dolefull Ditty . T is not a Poets feast of Prognes Cooking Her guiltlesse Child ; but heere 's one worth the booking And looking on without nice wits rebukes By Men of Lowest Ranke , as Greatest Dukes . A Feast in blood before the Father laid By his deare Sonne to save the Soule dismayd ; A Feast indeed , which Carnall mindes despise , Because it types the New-mans Sacrifice . O Happy Guests , for whom this Feast is drest ! O Happy me , if I could cooke this Feast According to the New-mans appetite , And without blame to doe the Founder right ! If it be drest like to a Hodge-podge , say : What meate God sent , the Scullion marr'd to day ; If well , give God the praise , and not to me , Give Him the Thankes , who sent these Cates to thee , Bought at a Costly rate to cleare from Lust And passions Gall thy Soule , and mine I trust . To further this , we must first Purify Our selves with Fasts , and Nature mortify , Not like our Gulles , or gutling Libertines , Who slight all Fasts , vowes , and Religious Lines . Packe hence therefore , ye carnall Epicures , Touch not this feast , nor our Mount Calvares cures . Good Frydayes Priest warnes them that went astray , With Peters Teares to greete that mournefull day , Which puts the Soule in minde twixt Love and Feare To heed the Crosse each Fryday in the Yeare , Or oftner , if Occasion so require , To watch , and cast Sinnes viper in the fire . Now had the Priests the silent Night chose out To act their plot , which they to bring about By Day-light fear'd , lest that the vulgar sort , Who late Hosanna cry'd , might Christ support , Or rescue from their foule injurious hands , In spite of all their Scribes , and bribed Bands . Whilst He the path with his Disciples tooke Which led from Olives Mount to Cedrons Brooke , That Brook , which gliding through the Royall vale Did teares then from Gethsemane exhale ; Judas arriv'd , who , his Compact to gloze , Thus with a kisse betray'd him to his foes : Master , All-haile ; at which watch-word a Band Of Armed men commanded him to stand , And yeeld himselfe to the High Priests command . Christ soone obey'd , not willing to withstand The Serpents Hisse , but like a Lambe gave way To their Arrest , as to sterne Wolves a prey , Knowing that now the Fatall time was come To satisfie Gods wrath for Adams Doome : For at their first Approach , to their demand , Which Jesus was ? He them to understand Gave without false Equivocations wiles , Wherewith Hels Dragon now the world beguiles : I am the man , said he ; But why come ye To apprehend with Clubs and Halberds me , As if I were a Thiefe . I dayly taught Among you in the Temple , yet none sought Me to impeach . Though at his Lightning word They backward fell , and Peter drew his Sword In his Defence , and lopt off Malchus Eare , Yet he control'd the Fact , bad them not feare , Heal'd the Cropt Eare , and voluntary went Along with them without astonishment To Annas house , who to his Sonne in Law Transfer'd him bound , whom when proud Caipha● saw , He on some points examined , but still The witnesses produc'd agreed but ill , For the chiefe Article they stood upon , Or in blind zeale so seem'd to stand thereon , Was for their high towr'd Temples casting downe , And in three dayes to build it with Renowne : Which words he spake by figure or a signe , As he term'd Bread his flesh , himselfe the Vine . Unto the which when Jesus stood still mute , Not answering with cavilling dispute , Caiphas adjur'd him in the Name of God , As him he lov'd , or fear'd his smarting rod , To tell ; if he were Christ , Jehovahs Sonne , Who Israel should restore then neere undone ? Our Saviour then engag'd to shew the Truth , Undauntedly , though Inward toucht with Ruth , I am , said he , the very same , and yee Shall me the Sonne of Man hereafter see A Judge from Heaven descending on you all , I am that Christ , Messias whom yee call . When Caiphas heard this constant Protestation , He rent his cloathes with yelling acclamation : O Cursed speech , Intollerable Tongue , Worthy of stoning both by Old and Young. So fum'd the Fiend , so cry'd the Orgian Priest , As at Gods Word did since the Foes of Christ , As likewise to this day , blood-sucking Rome His Members tempts with taunts and fiery doome . No other proofe than this his Blasphemy Need we produce worse than Idolatry . Who hearing this can from Revenge containe ? With outcryes loud they roar'd , and did arraigne Christ guilty of a foule notorious crime , Of Sinners the most capitall and prime ; They rail'd on him , and could no longer brooke , But buffeted , and with their fists him strooke . They strove who first his Person should deface , And with a Reed they smote his Head and Face . They bound his eyes , and rapt with Lunacy , With Girdes and Blowes they said : Now Prophesie . They spat on him , who with his spittle cur'd The Blind mans Eyes , and him his sight assur'd . One while his tender Flesh the Serjeants nipt , Another while with drunken Songs they quipt His Doctrine ; which they term'd New Oracles , And by and by they mockt his Miracles . Such spite they wrought on him with revel reakes Till word was brought to them , The Morning breakes . When Peter had observ'd , who present was , How all things did against his Master passe , And that some charg'd him borne in Galilee , Bewray'd by Speech of Christ his crew to be , He utterly denyed , and Christ renounc'd , Which he with Oaths to save his life pronounc'd He never knew the man. This thrice he swore , But then the Cocke warn'd him , that he forswore . By which sure reall signe poore Peter knew , That he had broke his Vow , and prov'd untrue . With trickling teares distilling downe his cheeks He then retires aside , Gods Mercy seekes , And with such words as these bewailes his fault : " Why did I wretch twixt God and Belial hault ? " Why did I play the base Dissemblers part " For feare of rage , or momentary smart " The Son of God , my Saviour to deny ? " Who for my sinnes fear'd not deaths agony ? Why did I not thinke better on my Fate ; Whereof my Lord forewarn'd me so of Late ? That Satan watcht to winnow me like Wheate ? Why did I not his Prophesie repeate ? That I would him thrice , Craven like , not know Before the Cocke should clap his wings to Crow ? Alasse , that I a Member from my Head Disjoynted prove , like Judas , false , and dead ! Alas that I Baptiz'd to Grace , once feeling Good motions , pine with Falling sicknesse reeling ! That I a Saint in Possibility Am turn'd Apostate by impiety ! That I late taught by Christs eternall word Am now become a Traytor to my Lord ! Alas , that I , whose feet my Saviour washt , Should now so soone with Durty sinnes be dasht ! Sinnes paine I doe deserve , and foule disgrace , Because I strove ambitiously for place ; Because I stood too much upon my worth , I well deserve from grace to be thrust forth . O what is Man , if destitute of Grace He shall presume with Saints to gaine a Place ? In stead of place with Saints he merits well With Lucifer to tumble into Hell. But I disclaime Mens merits , Grace intreat , And fly from Justice to Gods mercy Seate . Mercy I crave , for Mercy still I cry , And if that failes , no other meanes I le try . If for this fault I meete with Mercies streame , I will take heed how ever I blaspheame . I le clense my Heart with Folly lately stung , And will henceforth reforme my erring Tongue . I will redeeme my foule Apostacy , That all the World shall see my Constancy . " I will protest the Truth , that t is Damnation " To cloake the Truth with mentall reservation . " Let him retaine Hels Scribe for Advocate , " That traines his Fellowes to Equivocate : " Though with his Tongue he hath untruely sworne , " Yet in his Heart he beares a Minde unsworne . " But I was taught within a better Schoole " At Truthes Well-head , than so to play the Foole. My Conscience , upon whom my thoughts relied , This Hearts true Judge tels me , I foulely lyed . There needs no tricke , nor traverse in my Plea : One may the Sands count sooner of the Sea , Then reckon up the many sinnes I did ; Of Sinners chi●fe I vouch my selfe unbid . Yet of all sinnes none troubles me so deepe , As this my last , for which I waile and weepe . O would my eyes a Fountaine were of Teares ! If teares would please my God , and ease my feare● , I would then hope to shew a Converts Love , And to my Lord a constant Soule yet prove . But though salt teares doe faile , sighs shall abound , Which with my Heart well-nigh in sorrowes drown'd , I once againe present to thee , Dread Lord , And without shift here of mine owne accord I humbly doe confesse my grievous crimes , For which I merit Hell , unlesse betimes It please thy Grace some pitty to extend On me vile wretch , & my weake thoughts to bend Towards thy Lawes , forgiving what is past , That my sinnes be from thy memorials rack't ; The which I begge for thy Sonne Jesus sake , Whom I henceforth will never more forsake . Thus poore Saint Peter bitterly complain'd , And liv'd to Christ a servitour unfaign'd Chiefe Elder of that memorable Towne , Where , by that Name first Christian men were known ; One of the Prime Apostles in Commission With James , and others for all doubts decision , Toyling with them to feed the New-mans flocke , Which built their Faith upon the Living Rocke . Which Pastours place he did so well improve , That all true Saints Saint Peters deeds approve . Nay , he that roome did since so well discharge , That roaming Rome doates on Saint Peters charge , And till this day , to gratifie his Fame , Our chiefest Townes hold Temples of his Name . This happy Lot did to this Saint befall , " Whereas the Traitor Judas by his Fall " Exemplifies to us what Carnall Scribes " Shall reape at last for their Truth-choaking bribes " For sale of Soules , and what great dangersly " For them in store , who plot most wickedly " Good Christians ruines , hir'd for Golden Fees " To play the Waspes by wronging painfull Bees . But we have now more sobs of griefe to vent , For Pilates Doome recalls us to lament . Scarce did the day , sad Frydayes Morne , begin To dawne , when that about their Bloody Sin The Clergie met , consulted , and arraign'd Of Treason Christ with Accusations faign'd . Nor paused they too long , what should become Of him . They had already read his Doome , That Christ should dye for their whole Nations good , Lest his New sect might put downe Levies Brood . And to this end , soone as the Sun had rose , Because they would not the least minute lose , Themselves not daring on that Sabbaths Eve Him to condemne , lest they their Nation grieve Or scandalize for sitting then on Blood. When they should more prepare to do some good They Jesus led to Caesars Judgement Hall , Who had reserv'd Offences Capitall , Such as concerned not Religions Breach , Or their Misdeeds , who did false Doctrine teach To be heard by his President alone : To Pilate there with glozing bitter mone They Christ accus'd , how he himselfe a King Had styl'd to Caesars wrong . About which thing When Jesus was demaunded , he stood mute , Griev'd at his Nations spite , loath to dispute , Or make his power knowne unto his Foes , For whose Salvation he resolv'd those woes To undergoe , and his deare Blood to give In Sacrifice for them that would believe . But when the Judge had oft to him reply'd ; He said , that never he on Man reli'd ; " His Kingdome was not earthly , but Divine , " To which high Orbe he did his thoughts confine ; Which by this signe and Argument he prov'd : For if he were a King on Earth belov'd , His Armed troopes his Scepter would defend : Whereas the cause , which made him to descend From Heaven downe , was Sacred Truth to shew To sinfull men , who for Gods Grace would sue Truth was to Pilates Eares so rare , divine , And mysticke , that he could not it define , But askt him what Truth was , yet would not stay To heare it blaz'd , but wondring went away , And told the Jewes : I find no heinous fault , No Treason , Theft , no Criminall assault , Nor crying sinne . In utt'ring of which speech One whispred him , his Wife did him beseech , As he himselfe did love , not to proceed In Judgement against Christ for any deed Pretended by the Jewes , but to take heed Of their false Bills . It makes my heart to bleed Said she , to thinke what troubles most extreame I for his sake have suffred in a Dreame . This Message I scarce risen from my Bed Have sent to thee , lest that thou be misled To yeild consent for shedding guiltlesse blood . Therefore for mine and for thy Future Good Be not severe against that Righteous man. When Pilate did this dreame and message scan , And knew the Priests had of meere Envy brought Jesus before him without cause , he sought By all faire meanes to free him from their spite , And him of causelesse Treason to acquite . " Feare , pitty , fraud , wrought on his Policy , " But Fraud at last got the supremacy : And thereupon he shifted for a while To lengthen out the cause , or them beguile , To satisfie his Wife , or else to brew A plot to make the Envious King to rue ; To curry favour , or to Complement , Because he was of Herods Government , At Nazareth bred up in Galilee , ( That part , which Caesar●●yl'd ●●yl'd the Tetrarchy ) Who at that time lay in Jerusalem , He Christ transferr'd to him , and caused them What circumstance or proofe that might conduce Before the Tetrarchs Throne there to produce , And to obey what Herod would adjudge , Whom you shall find , quoth he , a Meeter Judge , A man that Better knowes your Countries Laws Than I a stranger doe , shew him the cause . Herod seem'd glad at first the Man to see , Of whom he heard such Fame in Galilee ; Or that John Baptist was rose up againe , Whom for a Dauncing wench he late had slaine ; In hope he might behold some Miracle Wrought in his sight , or heare some Oracle , Which might delight his curious carnall sence With Courtly Newes , or Projects excellence . But finding Christ in outward habit plaine , Of sad aspect , and that he could not gaine What he desir'd from him to see , or heare , With Thankes to Pilate now his Friend most deare , By this late act of tendred Amity , ( For till that time both liv'd in enmity ) He sent Christ backe to the Pretorian Barre , Despis'd by him , his Guard , and men of warre . Yet morall-wise betokening Innocence They veil'd the Lambe in white , and packt him thence . Thus was the Lambe of God , Mens Saviour , tost By wicked men from pillar unto post . When that Romes Praetour saw , he must content , Or move the Jewes to wrath or discontent , And thinking that some corporall correction Might qualifie their spleene or Insurrection , He scourged him . But that they deem'd too light , For they , like Dragons , gap'd his blood outright To sucke . Yet Pilate seem'd to calme their spite , " Like to those rash and partiall Politicians , " Who punish Saints to pleasure Antichristians . Because they had a Customary Right , Or Indulgence to bleare the vulgars sight , To pardon one against that Festivall , He sought to save , or else to make reprivall Of Jesus . But they all cry'd out amaine : Not him , but Barrabas . Jesus in vaine Thou offrest us , for this man may amend . If Jesus scape , thou art not Caesars friend . This Barrabas was a notorious Thiefe With murther stain'd , the more was Pilates griefe , ( For of the both he Jesus favoured ) . Yet seeing their Hate , he at the last agreed To please the Rout , whom Caiphas with his mates Of Herods side to murther animates . And thereupon the Roman Hypocrite First washt his hands , as if he were upright And cleane from Blood shed by his owne command , Alluding that he could not them withstand , " When as he might the Prisoners Life defend , " Or him before the Romane Senate send , " Or conster with mild sense Jewes wrested Laws , " Or on the cause , like grave Gamaliel , pause . But to content the giddy multitude , He chose the suite with slaughter to conclude , Adjudging to the Crosse in Caesars Name Christ to be nail'd , whom he found void of blame , Whom neither he , nor yet th' Incestuous King Could once in compasse of set Treason bring : Nay , when he heard the People Christ upbraid With Tide of Gods Sonne , he seem'd afraid : As witnessed his Conscience prickt within , As openly he said : I find no sinne Deserving Death , what evill hath be done ? They yelling still , he stiles himselfe Gods Sonne , Himselfe a King , to Caesars wrong a King : The former merits Death , the Latter thing No lesse than death . The first is Blasphemy , The other Treason in a High Degree : By our just Lawes he well deserves to dye Without delay , demurre , or remedy ; Let then your Judgement passe securedly . His Blood on us and on our children lye , His Death on us and on our Nation rest . Yells ominous . And so they live unblest : For ever since their Nation far'd the worse By this entail'd hereditary curse . The Romans since , on whom they did rely , Like Aegipts Reed , in stead of Aydes supply , Or humane Ruling Lords , prov'd Hellish Rookes , With rapines , spoyles , and circumventing Hookes Imbru'd in blood by Albines Briberies , Felix , Florus , and others Butcheries , Such griping Tyrants prov'd at last their Foes , Ransackt their City , turn'd their weale to woes , Burnt their Temple , and made them slaves abhor'd As they had scorn'd and Crucified the Lord ; And to this day they either live in Bonds Of servitude , or , like Caine , vagabonds ; To Christians odious for their bloody workes , For killing Christ , as odious to the Turkes ; For their Religion , or patcht Alcoran Beares Christian showes , as lies Mahumetan . " They breathe , and that is all , by Brokery , " Onely to keepe the Nations Memory , " Least if they perisht quite , some doubts againe " Might grow perhaps of the Messias slaine . Their Land , which once with milke and honey flow'd , Lies waste , and curst as with a Fatall Cloud ; In stead of Wine , Figs , Balsame , and good seedes , Repleate with Snakes , wilde Beasts , & stinking weeds Like a rude desert growne , for where the Horse Of Ottoman once swayes , he leaves a Curse . When that the Judge had so deliver'd him To his Praetorian Band , or Sergeants grim With the Mad Jewes applause , they Christ attir'd In Purple Robes , as if he had aspir'd By mutiny to make himselfe a King , Which he worse loath'd then they the Serpents sting● A Crowne of Thornes they plaited on his Head , And him blasphem'd with abase Sceptred Reed Saluting him : All haile thou King of Jewes , With bended knees wee le pay thee all thy dues . Yea , Pilate too for all his Inward sting Proclaim'd : Behold the Man , the Jewish King , And to the Crosse he fixt that style alike In Characters of Hebrew , Latine , Greeke . When they had mockt their fill , with many bobs And scornes they took from him those royall robes Apparrell'd him in his owne Coate againe , And fell anew to their deriding veine , Besmearing him with spittle on the Face , And with a Cane they lasht him in disgrace . O bloody Folke ! the grieved Soule to gore ! To torture him , who tortur'd was before ! Hood-winking him , like Boyes at blind mans Buffe , With Frumps , who smote ? they did him lately cuffe And now againe vext him , till Nature stoupt , And but for Heavens strength had deadly droopt . The Thornes , wherewith they crown'd his tender Head Put him to so much paine , that almost dead His Soule was forc't most grievously to grone , The thought whereof would melt ev'n hearts of stone . They heard the Praetours doome , yet would they adde More fewell to the flame to make him sad . They heard his groaning sighs , & that no sorrows were like to his ; his face seem'd plow'd like furrows They wreath'd his Head with thornes , and yet that wreath Saves us from prickling Thornes of sinne and Death When Judas now had seene his Master bound Reviled , beaten , spet upon , and found Guilty of Death , he grieved , but too late , Felt deadly gripes , and therewith desperate , He to the Temple speedily resorted , There left his hire , and to the Priests reported : Loe , here I yeeld you backe the Price of Blood , The man , quoth he , did never harme but good ▪ He , whom I sold I know is Innocent , A Righteous man , from God a Saviour lent . Your Eyes have seene his mighty Miracles : Your Eares have heard his Gospels Oracles . His words and life his Innocence expresse : For who with sin can taxe him more or lesse ? Ah woe is me , that I have liv'd the day For a base Bribe my Master to betray . Looke thou , said they , to that ; for dy he shall , Were he more Just , to save us from a Fall : For , if he liv'd , opinions would arise , And Caesar then would stop our Sacrifice . T is better that one dye , than many fall ; That one miscarry , then we perish all . This policy the Jewish Church profest ; And the same course Great Babels whore possest , As testifies her Hate to Protestants , Whom for no cause shee calls Extravagants ( Excluding them from Romes Society , Although one God they serve in Trinity ) But that she feares the Radiant Gospels Light With their New-man might quite expel the night Of Ignorance , and Superstitious mists , Which darken yet her roaming Romanists With bribing sale of Pardons meritorious : Redeeming Flames to sinners most notorious . For so that Whore her Lovers beares in hand , If they bequeathe unto her Goods or Land , Or Fight for her Croisadoes Liberty ; Under her guard they need not feare to dy : She will appease , like an Indulgent Mother , Gods Justice , though for murth'ring of a Brother . But from the West returning to the East : See here what rage seaz'd on the Traitours brest . Judas distract with furious discontent By Satan , and his Spirits Instrument Choller adust , departed out of hand , And wanting Grace his Passions to withstand , He hang'd himselfe , and to be markt the more , The Lunaticke his waight downe headlong bore , Till all his Bowels gusht to publique view , And at his death such words as these did spew : And shall I live , quoth he , a Traitour nam'd , For selling guiltlesse Blood , alwayes defam'd ? What hope of Rest , when God doth me debarre Of inward Peace ? When he proclaimes me warre ? And lets those slaves , which I was wont to tame , Base Passions , now to blacke my former Fame ? O let the Sea on me Christs quarrell wreake With vengeance , with a Milstone at my necke . Curst be the houre that ever I was borne , I am undone , My Wife all quite forlorne , My Children must unpittyed vagabonds Range through the world , my self in satans bonds For t is decreed that I in Hell must lye And that Another must my charge supply . Nothing but horror sounds without , within My Soule , like Zims and Oyms full of sinne Scritcheth out aloud : Judas Iscariot , Come away to Hell , for thou hast forgot And renounc't thy Baptisme , betraying God , The Sonne of God , make here no more abode On Earth . I come , I come , a Damned Ghost By you , O Furies , to be ever tost . God frownes , because my Master I did sell : And now , because God frownes , I le downe to hell . The fearefull end , which Judas made , so knowne , So common ranne disperst through all the Towne , That Salems Clergie stood as men agast , And doubting lest for their rash sentence past , And treachery , the hand of God might strike With vengeance them for their false deedes dislike : They all agreed their Church not to defile With Bloods Reward , but so to reconcile The fact with workes of Merits bastard kind , That God might seeme to them , like Mortals , blind . This made them play for cloaking of abuses Bo-peepe with Faith , and turne to Pious uses The Thirty pence , the hire of treachery , As Zachary foretold their Salary , Buying therewith the Potters field to Bury Poore strangers in , thereby to slacke Gods fury . O fond conceit ! to doe an Injury , And afterwards , like Hallifaxes Jury , To fit , and see the wronged man redrest , When doome forepast could never be reverst , Nor ransomed with guerdon Competent , Chiefely for Blood , to which they gave consent Against Gods Lambe , not of Religious care , But factiously the Churches Fleece to share Without reproofe , or Shepherds Brow severe ; For this made them to Christ such mallice beare , Fearing lest that in time the Cautious wise Might counterchecke their maskt hypocrisies , If this New man in that luxurious Age Should draw their Flocke to his New Pasturage , With Parables infolding Charity , Repentance , Faith , and Hearts Humility . No doubt but they acknowledged the Word To be Divine , and worthy of Record , Which Jesus taught confirm'd with Miracles , But Satan had cast forth such Obstacles Of Merits Clouds before their Carnall sence , That they might slight the Spirits Quintessence , The Bread of Life , the New mans nourishment , As crosse to that which they for Lucre vent : Gods holy Writ corrupting with Traditions , With Thalmuds Quirkes , and thorny Expositions . For Juries Church with Carnall Pharisees Was branded then , and with dull Saduces , Which with their Monkes Essences would deface By Merits bragges Gods Covenant of Grace , Making the weaker sort of Soules beleeve , That they could stint Gods wrath , or it reprieve . But why blame I the Jewes Apostacy ? When now the time of Daniels Prophesie Was come , that their Messias should be slaine ? Not for himselfe ; but for Anothers staine ? ( The more vile wretches we , that gave the cause By the flat breach of our Creatours Lawes . ) " He Legions might of Angels to his Ayd " Have cal'd , but then Mans ransome was not paid . " He might to Hell all Adams race have cast , " But then he had left none his Grace to tast . And this sweet Grace of his made him to beare Such wrongs in Jewry Land , and to forbeare With us our debts , which none could satisfie , But he alone , whose Merits Justifie . " This is my Faith , the upshot of my Creed : " Thy Blood , O Christ , can save fraile Adams seed " If they Repent , believe , and turne to God , " Thou wilt absolve them from thy Fathers rod , " Yea , from Hell-flames , for thy worths excellence " Restor'd what Adam lost , Soules Innocence ; Thy humble Life and Death upon the Crosse Have crost Gods Sentence , and repair'd our Losse . Let therefore to his Crosse our zeale returne , And never cease with Holy Flames to burne , Untill we end sad Fridayes Sacrifice , And see what Christ paid more for Humane vice , " I meane not onely that which Helene found " With rubbage soil'd , but the Crosse , solid , sound , " Which scorching Soules for new Jerusalem " A●ords to Saints a more expedient Theame . We never saw the Crosse , where Christ was fixt ▪ Yet we beleeve , that he was Crucifixt . Now to his Death , his sore tormenting Death , They led Gods Lambe to end his wearyed breath . With floutes and shoutes they led him to the Crosse , The waight whereof by force they did impose ( Because his Lambe-like strength began to faint , And could no longer beare it by constraint ) On Simon of Cirean , a labouring man , A good poore Soule , an honest Publican , Whom there by chance the Ruffian Souldiers met Upon the Raised Crosse they Jesus set With loud Out-cryes as at a May-pole Game , And to the same with Contumelious shame His hands and feete with piercing Nailes they fixt , And , like a Judge , plac'd him two Theeves betwixt The more to spite him . But the Morall is , Some he shall doome to Hell , and some to Blisse , For these two Theeves were of a diffrent Faith , Th' one railes at him , the other meekely saith , We faulty are , but this man guiltlesse dyes . Remember me , Good Lord , when thou doest rise● To whom sweet Jesus instantly replyes : This day thou shalt with me to Paradise . Which words well markt , who will not thence inferre But Grace workes more than Merit ? and averre " That Christ Gods power had ; when Crucified " He could so soone a Theefe make Justified , " To reape that Harvest , where he never sow'd , Even Blisse , which with their Caterwalling loud Some hunted for , yet could not with it meet , Like Cats for Fish , that would not wet their feete . But th' unbaptiz'd , that liv'd not to restore What he had rob'd , doth wonder-rap me more To see him Crown'd a Saint in Heaven Above , Then that I dare discusse Gods hidden Love , Who of meere Grace payes some at Sun-set hires Equall with them , whom earlier he inspires ; Or aske the King , why he to Honour screwes Some men of lesse desert than mine in shewes . Faith wins us Grace , So while proud Rabbies laught , Poore Women wept , and at the Crosse were taught . With Swan-like Song , though in deaths Agony , Christ warned them by way of Destiny : Shed not , yee Daughters of Jerusalem , Your Teares for me , but for your selves shed them . My Father , to whose care I recommend My Soule , will to his children comfort send . The dayes will come , when they that Barren are , More safely shall then Women Fruitfull share ; When many shall in perills dolorous Cry out , yee Caves and Mountaines cover us : For if a Blooming Tree of verdant sap Be thus cut off , how shall the dry escape ? To shew what Love is unto Parents due , His Mother Mary at his last adieu , ( Whose Soule with his , as Simeon did relate , Was , as with sword , pierst in that Bloody fate , ) Having with constant mind , whilst others fled , Staid by the Crosse , till she should see him dead , He comforted with John , Behold thy Sonne , With charge to him : Behold thy Mother , John. ( Two sacred Saints joyn'd in one Legacy , Two Soules fast knit in Saint-like Amity ) John therefore home the blessed Virgin tooke , And never she her Sonne bequeath'd forsooke , But in his house remain'd a Widow-Mayd , Untill her debts to Nature she had paid . These pithy Types of Charity and Grace Christ dying left for his New Church to trace . God grant , that they may sink with some remorce Into our Hearts , and that they Nature force With her proud wanton brats to lay aside Our pranks , and view what from our Saviours side , Two-fold , besides his Hands and Feete did slow : That to Christs Yoke they by those signes may bow ; An easie yoke ▪ if on those double Rillets They humbly poare without vaine quirkes and quillets ; If inwardly his Crosse they muse upon , As Mary did with dolefull teares , and John ▪ While Natures Light , the New mans Glory , lay Thus on the Crosse in dolefull paines dismay , The Sunnes Noone-light mourn'd for such cruelty From twelve to three with Sable Canopy , At sight whereof Romes fierce Centurion quakt , And like to Aspen leaves most Newtrals shakt . " Note here the Nature of the Clay and Waxe : " The one turnes hard , the other soft doth waxe " By the Sunnes Heate , or Fire . And so were then " The lookers on , some mild , some hardned men ; " Some mollifyed by Grace griev'd with remorce ; " Some scorch'd by fiends yell'd out till they were hoarse , Chiefly , some Scribes were hardned more & more , For they Christ still derided , as before : Though Nature did her childrens deeds deplore , Some 〈◊〉 - necked Jewes held on with taunts to gore The fainting Lambe : Now , if thou he Gods Sonne , Come downe from thence , or else thy Fame is done : Where are become thy famous Miracles ? Thy latest vaunts , stupendious Oracles ? That Gods faire Temple ruin●d to the ground Thou in three daies couldst build it up more sound Physiti●n , heale thy selfe . Couldst others cure , And raise to life ? and not thine owne assure ? Some mockt his comming forth from Galilee , His Native home suppos'd : Hurle downe the Tree , Great Nazari●e , and teare those boring Nailes , Which trouble thee . At him another railes : Couldst thou a man from death to life restore , Which in the Grave had laine foure dayes before ? And canst not now thy dearest selfe redeeme ? Thus did they , like mad Bedlems , scoffe & skream , While the poore Lamb almost brought to despaire Soules by his Crosse and patience to repaire , Perplext as well for their obduracy Of heart , as for their foule conspiracy , Like a Childing Woman o'recome with Throes He cryed out in height of all his woes , ( Borne downe with waight of mans mortallity ▪ His Fathers wrath , his Nations Cruelty , And prest with Satans threats of Tyranny ) Eli , Eli , Lamasabachthani ? In English , why hast thou forsaken me My God , my God ? When I forsake not thee ? Some hearing that , and doth our Great Messias Vouchsafe , said they , to call upon Elias ? Well , let him come , and save this Royall man With Fatall Fire from Heaven , if he can . Neere to deaths point he made his Mone : I thirst , That is , for Soules Salvation , which accurst By Justice stand in a suspended plight , Like to be chain'd with Spirits of the night , Unlesse , O Father , this my Sacrifice Thou wilt accept to purge their damned vice . But his leud Foes with unrelenting Gall , In stead of drinke to quench his thirst withall , Soone dipt a Spunge in gally vinegar , Which on a Reed reacht him , although eager And bitter too , he tasted to fulfill The Prophesie , as thereby Lust to kill In Adams Seed , and likewise to distaste The Fatall Apples sweete delicious taste . Since now all needfull things for Humane good Christ had fulfill'd by shedding of his Blood , Which through his Nailed Hands and Feete did streame With paine in Soule and Body most extreame , The New-mans Offring , powr'd out to asswage Gods wrath conceiv'd against the Old mans rage ; And knowing that all Prophesies relation Were to the bottome brought by his Oblation , He said : Now all is at a finall End. Into thy hands , O Father , I commend My Spirit . O forgive this Crying sinne , Which they of Blindnesse are now plunged in . At which Last words groan'd out with Sacred breath , The Lambe of God , mens Saviour , seal'd his death . Assoone as He had yeelded up the Ghost , Whilst at his death the rout insulted most , Blacke hideous clouds , which had begunne before , Quite dimm'd the Sunne ; The Earth then labour'd sore , As if her wombe some uncouth Birth would vent ; Her Center shooke with Throes so violent , That Salems Temple veile asunder cleft ( A signe that Levies brood should be bereft Of the Holy of Holies , by Entaile The High Priests roome , and parted by that vaile Then rent ) so that the vulgar gazed on The Mysticks hid , and Tetragrammaton With great Jehovahs Name , which Satan feares , They saw disclosed in Hebrew Characters . This Rupture chanc'd soone as by Pilates T●●ine Our Prince Messias on the Crosse was slaine , When Nature was , or Natures God perplext , As one then glossd at Athens on the Text Of this Eclipse , if Credit be to Greekes . But Holy Writ informes us that with shriekes Some Jewes that saw those signes , disclaim'd their crimes , And beating of their brests , bewail'd the Times . Others stood still , and lookt on him with feare , When they beheld his side pierc'd with a speare . God grant their race , which roam as yet , like Cain ▪ May turne to Christ , and so redeeme their staine , Preferring more the Crosse , than Aarons Ri●es , Christs living Temple more than Carnall sights . Now yee , that read , or heare this Tragedy , Tell me , did any man more causelesse dye ? " If ye retaine a sympathyzing sense " With ours on Earth , and know what past from hence , " Yee Passengers , who saw that bloody day , " Was any griefe like his ? declare I pray . That harmelesse Soules should for leud soules attaint Be pain'd , deserves a pitteous sad complaint . " When faithfull Pythias should for Damon dye , " A Tyran● could not brooke that Tragedy ; " But that Gods Sonne , to free men from hell-●●ares , " Should suffer death , might Tygers more to ●●ares His Cares transcend all mens Capacity ; His Love surmounts Seraphicke Charity . O thinke on Christ his Passion , sinnefull Man ; What here I pen'd , with understanding scan ; And never let his Bloody Crosse depart By worldly charmes or wiles , out of thy Heart ; " But every day in spite of tempting vice , " Thinke on the Crosse , the New mans Sacrifice ; How he spent yeares , Man to regenerate , Who did the World but in few Daies Create . Thinke how He dy'd to ransome us from Death , By whose sweet Word man first receiv'd his breath . At Evening tide , on this their Sabbaths Eve , Among the Jewes , who then for Christ did grieve , One Joseph was of Arimatheas Towne , An upright Man , a Counsellour well knowne In Salem for his zeale , good deeds , and wealth , One that Believ'd , but as it were by stealth In visits close , for feare of Factious Scribes , Which in those dayes possest the Jewish Tribes With doubtfull Schismes : He griev'd the Priests to see So fierce and so unnaturall to be , Like to those Cains , Spaines Inquisitions bounds , Who trounce poore Soules beyond Religions bounds , As to complot the murther of their Brother ; But now his griefe he could no longer smother , Undauntedly , not caring to be shent , He for Christs Body unto Pilate went , Entreating him , that from the Crosse he might Remove the same , and bury it in the night : For with our Feast suits not this sight of sorrow , You know ( quoth he ) our Sabbath is to morrow , And by our Law , we are by Moses Taught , That but till night no hanged Body ought To lye unburied , lest it taint the Aire , Defile the Land , or Health with smels impaire ▪ We vow'd our selves , a Nation consecrate To God , who hates all things contaminate , Such as might barre us to be Sanctified In Soule , and in our Bodies purified . Our Soile likewise , while we from vices stand Absolv'd , is styl'd Jehovahs Holy Land ; Which Holinesse of Body , Soule , and Soile Makes for his Buriall me to keepe this coile . O let not then the Nailed Coarse endure Polluted long for want of Sepulture ; Since not so much as any Carrion Beast Is left uncover'd at our sacred Feast . My Countrey men have wreackt their ut-most teene On him , and you their bloody minds have seene , When Barrabas , that Robber , they preferr'd Befor his Life , whom now to be enterr'd I beg and crave at your most gracious hands . And none of them , I thinke , this Boone withstands , Or if they should by scrupulous surmise Oppose my suit , that he againe will rise Within three dayes from Death to Newer Life , Because he did so Prophesie : In briefe , I am content they watch the silent Grave ; Or seale it up ; And what more would they crave ? When Pilate knew , that Christ was dead indeed , After some pause , he at the last agreed With this Proviso , that the Priests should set His Seale , and with a Guard the Tombe beset . Then instantly , unto his great renowne , Good Joseph tooke the breathlesse Body downe , Enwrapt it in a shrowd , and it convey'd To a New Tombe , where no man else was layd . An Epitaph upon our Saviours Corpse hanging upon the Crosse. MArke , Worldling , heere a Tragicke Mira●le , Suspend vaine Hopes , and view this Spectacle : The Sonne of God hanges fixed to that Tree With nayled Hand● and Feet , thy Soule to free From his Dread Fathers Curse , and the same paine , Which thou of right shouldst feele , Hee doth sustaine ; Gods wrathfull Cup , to ransome Adams F●ll And lustes , he drinkes with vinegar and Gall. To adde more woes , in presence of his Mother , Like Kid●-flesh boyl'd in the Dammes Milke , their Brother See how the Priests doe flout , the Romans mangle His Harmelesse Corpse , whom they could neere entangle In the least Word or Act , whilst he did Preach His Fathers Will , and in the Temple teach . He tendred Grace , and eas'd Lawes Penalties , He cur'd their Feavers , Palsies , Leprosies ; Restor'd their Lame , gave Sight to Blinded Eyes ; Rais'd up the Dead , and for these gifts he dies , He Praying dyes ; and then Gore-Blood did come From his pierst side with that cleare water from The Pericardion Skinne about his Heart , Which late it held to coole that Moving part . O wretched Men , who did Gods wrath provoke , And were the cause of this great Bloody stroke ! A Lamentable Hymne in the Memoriall of our Saviours Passion . AS our sinnes did Our Saviour pie●ce , So must we bathe with teares his Hearse , Though One of his Bloods many drops Exceeds all Teares , and Passion stops . How can our Soules chuse but complaine To see our Prince Messias slaine ? Not for himselfe , but for our Cause , Who daily breake our Makers Lawes ? How can the Members chuse but weepe , That the Good Shepherd for the Sheepe , The Head of all our Humane Race Should lose his life with such disgrace ? With bitter ●ibes , more bitter stripes , And dismall Deaths most bitter Gripes ? His Forehead Crown'd with pricking Thorne , His Hands and Feete Crosse-naild and torne ? Christs senses all pay'd for that sinne , Which the first Man delighted in . For the faire Fruite of Paradise , The Jewes hood-wink'd his harmelesse Eyes ; For Adams lis●ning to his Wife , His Eares heard s●outes and raylings rife . For hand-reaching to the Tree , His feeling grip'd with Tortures see . For the sweet fruites delicious taste , With bitter gall he brake his Fast ; And where the Fruite Eve Fragrant smelt , He Skulles foule scent at Golgoth felt . This dolefull doome to Christ besell , Though he dislodg'd the Fiends of Hell ; And though their Prince fail'd him to win With his three snares , or charmes to sinne Within that wilde or Desart place , Where Christ withstood him to his Face : Yet now in part he got his Will , And to that end with poisned skill By Judas meanes had made his way For greedy gaine him to betray : He got his Will , bruiz'd Adams Heele , And mad with Rage made Christ to feele , As he was Man , his utmost shaft , Since him he miss'd to gull with craft ; Nor could him charge in thought , or word , That he transgrest against the Lord. Onely because our sinnes he bore , God suffer'd Satan him to gore By Sinners hands , hells Instruments , The Guiltlesse Lambe with Punishments ; Which we indeed , and none but we , Had well deserv'd for Adams Tree To Undergoe from Crowne to foote , With all the Paine of Hell to boot , The Sixth Dayes EXERCISE . The Argument . The foure great wonders wrought at Christ his Death . How Paradise receiv'd his Ghostly Breath , Purgatory condemn'd , and Tombes expence , The Crosse is prais'd , what profit comes from thence . I Sing no songs of antique Saturnalls , Emblemes of Time , Sithes mowing Festivalls ; Though Saturnes name I wrest to that set day , On which our Saviours Corpse entombed lay : Nor daigne I once his memory to greete , Who fled to Latium from his Native Creete . Nor strike I at that Melancholique Spheare , Whose Motion ends not till the Thirtieth yeare . No such conceites intoxicate my Braine , To thinke , that Ovids Ta●es might grace my strain No such Capricious Toyes , wits whimsey-dances Nor dreames of Raving Pates take me with trances Improper for a Christian Scribe to hold , Or them to blaze abroad , like Bardhs too bold , Who in this Age of impudence and scorne Turn'd more Baboones then Babes for Christ New-borne , Would gul the world with leud Fantastique fables , Our Youth with Cupids baits , or E●vish Bables : No line shall glide through my New sacred Pen Save that , whereto Gods Angels say Amen . But who will heare , or credit our Reports ? When men wax deafe , bewitcht with Babels sports When though they know , that her Chiefe Forts were taken , Her Lovers sundred , and her Basans shaken By them that hate the Whore , yet still they strive By the Old Dragons false prerogative To build her Walles , like Jerichoes againe ? And blow up Sion , with Hels Powder-traine ? Looke how they Plot to undermine our walles ! And to repaire their owne , Just ruin'd , falles ! See how Romes Mungrels , mercenary whelpes , Goe on to bite the Saints ! And how she helpes Some , viper-like , their Neighbours hearts to teare Under pretence of Purgatories feare ! Behold how Mammon tempts our brightest starres To fall downe from the Orbe of Peace to Jarres ; Whilst Humane Arts doe want no Licencing , They threat Gods Heraulds with a silencing . But O! are not those wordlings much too blame ? Or doe they not obscure the Spirits Flame ? Well meriting from Heaven punishment Exemplified with Arrowes Pestilent For their Ecclipse of zeale ? if that they feare To favour those Choyce workes , which every yeare Some New borne Spirits in these dayes of evill Present from Christ , to conjure downe the Devill ? I feare no such false Squibs , nor cloudy Brow , That some with Benets Badge might overcrow , Or clog my Conscience , like an Ape , in Hell ; I feare no such Bug-beares , nor Magicke spell , Wherwith Masse-mongers , Flamines most prophane Bragge to fetch Fiends from out a Puritane . For in my Will the markes of Christ I beare , His Image on the Crosse , which thus I weare : " Like as the Fiery Serpent made of Brasse " Within the Desart rais'd an Object was " To cure all such as were by Serpents stung , " Onely by seeing that which Outward hung : " So the Resemblance of Christ Crucifixt , " With constant Faith in our Remembrance fixt " Heales up the wounds and scars which Python old " Procur'd to sinne , when our first Parents sold " Themselves for slaves . There is no Antidote " More strong than Christ his Crosse , or Seamelesse Coate " Against our Foes ; The which with more impression We shall believe , if following our Profession , We marke what dismall change the whole world crost , When Natures God on Earth gave up the Ghost . Even then ( O strange ) Apparent to the Eye " Foure Miracles amaz'd Mortallity , " Which foure likewise soure Creatures made agast , " For Nature they , Sinne , Death , and Hell defac't . The first , that rapt the standers by with wonder , Was Salems Temples vaile then rent asunder : ( A Signe , that shadowes of Reallities Ceas'd with the Jewish Rites and Sacrifice ) The third did Tombes and Monuments uncase , With Trembling Motion of the solid Base , ( A Signe , that Satans Kingdome was undone , And by the Crosse , the Gentiles should be wonne . ) The Fourth , the Resurrection did make cleare , For certaine Saints did visibly appeare Unto their Friends out of their Monuments , When Christ fulfill'd the Prophesies Contents ; ( A certaine signe , that God will , like to those , Others through Christ into New life transpose ) In the meane time the Souldiers stood not Idle , Nor would their spite , nor greedy Passions bridle . Some swagger'd for their Robes with open throat , Some did cast lots about Christs seamelesse coate ; Some broke the Prisoners Bones ; but finding sure Jesus deceas'd , yet they to keepe in ure Their Bloody hands , them would not then forbeare , But one of them his side pierst with a speare . " A Souldier of proud Rome then pierst his side " As now that City would his Limmes divide . " Out of whose wounds two Sacramentall signes " Did Water flow and Blood , like juyce of Vines " Both White and Red ; The One for Circumcision , " Pre-figur'd Baptisme ; th' other Sinnes Remission " By Blood unseene within the Vine presented " Instead of Carnall Altars represented " By Moses Lawes , and abrogated since " By our great Prophet , Saviour , Priest , and Prince . The Guardian Chiefe , whom they Centurion stil'd , Began to quaile , and to become more milde , When he had seene those strange and fearefull signes From Heaven sent for Pilates fierce Assignes To warne Mankind of Judgements Doome to come : That God for wrong was neither deafe , nor dumb He ( to conclude ) did make this Protestation , That Jesus was most Just , and Gods owne Sonne . View here ye Mortals , the effects of Blood , Of Crying sin , wherewith the Jewish Brood , And the Old Romane state imbru'd their hands . O let their Deeds amaze our Christian Lands With horrour , dread , and true relenting Feares Mixt with the Hearts Compunction & sad teares , To see the Sonne of God slaine for our sakes , For our defaults Felonious , as Mistakes ; A●ive his hands and feete , transfixed were With Iron Nayles ; And after death his side So gor'd through with a Souldiers speare beside , That many there dismay'd in sight and Breast Most earnestly behold him , whom they pierst . ( Which dolefull sight likewise thrice happy we , Could it in our deepe Breast reposed be ) But what ensu'd to them , that were the cause Of this sad Feast , you heard in Frydayes Clause . As for the Judge , false Pilate , Romes Records Authenticke shew , that by the Senate-Lords , And the Imperiall doome , a Banisht wretch , ( Because his deedes beyond the Laws did stretch ) He went forth in despaire , and slue himselfe . And for Romes state , then Proud for worldly pelfe Triumphant , Great , and Potent over Nations , She never found one yeare without vexations . Her Consuls , Knights , and Legionary Bands , Her Tribunes , and her Pretours had their hands So full of Treasons , Treacheries , and Blood , That seldome since but she Confused stood . Yea , and her Caesars , like to Cedars fell , Whilst Christian shrubbes , mauger the plots of hell Gayn'd Rooting firme through both the Hemispheres , Spreading our Saviours Fame with filiall feares . The Parthians , and Arabians robb'd her East , The Gothes and Vandals spoyl'd her in the West : " And her huge Scepter to the Thracian straite " Transferr'd , she staid behinde for Babels Baite , " Or tempting Bath unto the Man of sinne " For Sale of Soules to plunge the Faithlesse in , Such Plagues Rome felt , and shall feele yet far more , If she holds on Christ through his Limbs to gore . So suffred Christ for our Infirmities , Whilst his divinest part to Paradise Rapt up with Joy , expatiated free From Satans spite , where tasting of the Tree Of Life , to his Elect perpetuall Life He gaind instead of those darke Passions rife , Which Adams sinne with deaths Calamity Had heapt on him and his Posterity . Such comforts there , of Immortality , Christ of his owne , above capacity Of our weake knowledge did no doubt possesse , As he deserv'd . And yet our Schoole-men presse So farre to know of his departure hence In those two dayes , before he did commence The Resurrection of his Bodies hew , That some have broacht what Curious Wits did brew By Satans fraud . And thence did schismes ensue , To yoke , and Christ to Crucifie anew . What Croaking noise in our decrepit yeares , Have lately beene stirr'd up by Mauzzims Peeres , Like Hellish Frogges , for Purgatories seate ? The Quintessence of Superstitions heate Extracted from the Dregges of Gods just wrath , Because they did forsake the beaten Path ? And worshipped a God not knowne before , Which Christ his Primer Church did ne're adore ? These Lees made Fryers bray , like Balaams Asse , Made Schoolemen prate , and both like Chymists rash , New Bodies Formes by crotchets to create , By Sophistry strange termes to procreate . Such Gibbrish stuffe , and Mettals blinde Projection Bewitcht Grave Clerkes , and caus'd true Faiths defection ; Whilst their Craz'd Braines commixt Divinity With dunghill heapes of mens Philosophy : ( As Curious Chinois hatch their Ducklings rathe , Like Chymists Temper of Saint Maries Bathe ) With Apish Art the Spirit to disguise And more then God was pleas'd with , to seeme wise ; " Bare Accidents by Whymsyes of the Braine " To Substances turn'd of Promethean straine , " With Moone-sicke sense , and Carnall Apetite , " Like Capernaites , eating their God outright . Out of such Egges many a Cockatrice Hatcht to uphold the Old mans Sacrifice . Were fostred since the Time of Hildebrand , The Westerne Churches scourge , Plague and Firebrand . Out of such Nests came words of Giants growth , Huge Mungrels fit for Garagantuaes mouth Baals sophistry , and Chymickes Transmutation Begot and coyn'd Transubstantiacion . Then , Vulcans built Soules Purgatories Forge , And by those Flames phantasticke lies did forge . For neere about that time did Alchymy Begin to raigne with Schoole-Theology , When Satan was let loose from his Restraint To play upon the Conscience of a Saint . Woe to the Time that our W●st Church forsooke The New-Mans way , which Berengarius tooke , And dar'd Christ Body so to understand Which till Doomes day doth sit on Gods Right hand Since his Ascent , and there in Heaven stayes , Till Saints at rest , his Foes supprest he layes . Thence Purgatory sprung , Romes forged Bull , Of Satans plot to fill their Bellies full Like Bels false Priests , by making men believe They could Redeeme , or Purge poore Soules that grieve In that Third place for their Offences past , Which Pardons bought with money might lay wast , And frustrate , if Romes Indulgence assure , When she her selfe of Sicknesse cannot cure By Miracle or Charme ; nor stop one houre Of Deaths Arrest by her Transcendent power : Much lesse can she , fraile Mortall wight , abate Anothers paine , when Physicke comes too late . Some Fathers dream't at doomesday , not before , Soules should be purg'd with flames , or lesse or more . But in this Life , where time is limitted , Soules must be purg'd , or they are forfeited : " Soules may be purg'd with Sighs , Fasts , & Contrition ; " By Faith with workes , which some hold in derision " Soules may be purg'd , and that with Sacred fire , " If them Gods Grace with Faith and Love inspire . T is not enough to have a Christians Name , Except we be Baptiz'd with Christ his Flame . The Jewes did vaunt of Abraham for their Father , Where they should joy of Abrahams Faith the rather . T is not enough to be Baptiz'd alone , For so were Jewes in Jordans Floud by John ; Nor yet sufficient to Communicate ; So Judas did , yet Excommunicate . The gentle Sparke , that stirres the Heart and Braine , Must pray Gods Spirit in those Seates to raigne , For whose Content , as he was Catechiz'd , So with Loves Flame he would be Re-baptiz'd ; Which done , he harmelesse growes , an Infant twice In worldly Craft , and in Christ onely wise ; Though tempting fiends with carnall baites he feares Yet , Serpent-wise , a newer Coate he weares , A Coate quite voyd of Seames , or Factious Schismes , Which with Gods Word he weares for Exorcismes . Soules Comforter then to Gods Sonne doth marry The Vnderstanding , Conscience , Memory , Those Three-fold parts of this adopted Soule Whose Name with Saints New Man hee doth enroule , And signes with Abbaes Seale . The Man vowes Love , And this rare vow the Trinity approve , Thence-forward giving him the Two fold Flame Of Christ his Crosse , and Zeale , with Christian Name To purge his Outward Man of Earthly drosse , Which may be styl'd our Purgatories Glosse . Long since God earn'd the New man for his Sonne , " And gave through Christ him Free-will thereupon , " Which for his Faiths support can never faile him " But in the proofe and combat shall availe him ; " The Sonne , by whose deare Blood he 's Justified , " Loves him , because his Will is purified : " He loves , and makes his first Election firme " By sending One his Conscience to confirme . " Because he chose his Patterne and his Crosse " When as he mought false joyes and wealth ingrosse " According to the Freedome of his Will , " Which Grace restor'd , and Faith had School'd from ill : " He carkes for him , and sues for his Persev'rance , " He heares his griefes , & warrants his delivrance . " The Holy Ghost , as Mans Love ebbes and flowes , " His sweet gifts more or lesse into him blowes ; " And chiefely him he graceth , who is mild , " Free-hearted , Just , and not with wiles defild : " One that adores not creatures , nor yet swells " With Merits puffe : In such a one he dwels , " In such a mind He breathes Truthes gentle gales , " Which scornes old charmes , vaine legends , dreams and tales . Thus Sanctified , with Christ incorporate , A Bastard slip becomes Legitimate , 〈◊〉 with Christ , partaking of that Feast Of Vnity , which brings eternall Rest. Thus is a Man borne of Immortall seed , A Saint new-made , a Priest , a Prince indeed , Nay , a true King commanding Lordly passions , Which Monarches have enthrall'd in fearefull fashions . Thus Saints are Crown'd and thus is tendred grace If men doe not their Charters Seales deface . But not , before the Old man be supprest , Shall any mortall wight be this way blest . O Grace more rich then Chinaes glittring Treasure , O Love more sweet then Mahomets faign'd pleasure Elected tby he Father without merit At the Sonnes suite , and sealed by their Spirit . This Grace , suite , and Seale of Gods Majesty The persons working in the unity For dust and ashes , sinfull Mans Salvation , And with New flames his Spirits inspiration Doe wonder-rap my Soule with Extasies , In gazing on their Lights supremacies With glaun●es more beseeming Prophets visions Then those , which Arrians blurr'd with blind misprisions : That to speake much of their Transcendencie , Would me confound , halfe put in Jealousie , Lest I offend my God , or goe awry With narrow bounds to stint this Mystery , Like Lucifer , who for opposing Christ Was throwne to Hell , to father Antichrist . Thence with his Mates to tempt and poyson such As dare to scan Gods Secrets over much . ●ith our weake Braines can hardly apprehend Those Axiomes , which to Quadrate circles tend : How dare we Clouded with infirmity Rake for more Light of Heavens Trinity ? Whose knowledge long lay hid from sinfull Men For our first Parents fall , till Christs time , when It pleased God , three persons to reveale By Him , which he did formerly conceale . From Carnall wits ? as from Crownd Popes he did The Gospels use , and which as yet lyes hid From their crownd-shaven Crew , and Babels Rable Who darkling grope for Christs Communion Table ; As they doe likewise for that Orbe of Rest , Which for good Soules departed God hath blest . Yet our New man sees by his rayes reflection , As through a glasse , enough of Gods perfection , And roome enough without such purging flames For Saints to sing Allelujahs Psalmes To satisfie our Faith ; whilst by high mounting Some meet with Aiery foes their strength surmounting . Nor must we scale the Sun-beams with those Eagles Whom glory , pride , or curious Art inveagles To know Gods will , conceal'd from humane breast Or to eate more than gluttons can digest . This sure I know by Holy Inspirations , " God breathes in humblest mindes most Revelations ; " For when our Hearts with lofty thoughts arise , " Fiends scrue themselves into our phantasies . " Yea , they will tempt the most Regenerate " And Holiest Men , as the most reprobate . Some under Forme of Art they slily Charme With hired plots to work their Neighbors harme That by their sowing daily Tares of strife , The Father , Sonne , the Husband and the wife , Friends , kindred , Towne , and Country Folkes may vary , So as with Christ their Soules can hardly marry . " Such sleights use Hellish Fiends , though few suspect " Their shining Baytes , yet surely Gods Elect " Know , that all make-bates have just cause to tremble " As well as they , who being at Masse dissemble . " These Members helpe to make up Antichrist : " For without Parts how can the head subsist ? But chiefly Hell claimes those men , who beleeve They may for Gaine coyne doubts our Church to grieve , To yoke weake Soules , and Faith to falsifie , Which through Christs death alone doth Justifie , Without Romes purging flames , or Humane deeds , Trentals , Masses , or ringing more then needs , To foole weake minds , which knew not Paradise Was promised by Christ , where in a trice His Spirit did arrive with the Good Thiefe , And there for ought we know , might find reliefe With Abram , Moses , Daniel , and the rest Of Saints , untill his Body rose releast From Josephs Tombe , wherein it lay interred , As Jonas staid within the Whale as buryed , " Or , to speake plaine , his Spirit without s●int " Vnited with his Sire in Triumph went. As for the certaine place of Paradise , Let this our curious Intellect suffice , That Gods high Orbe hath many glorious Mansions Unlimited by Locall spans dimensions ; Like as to us on Earthly Many Lands Beyond New-Guiny , which none understands As yet ; If sundry Starres our world exceed In compasse , why doe some their Fancies feed With hopes of Limboes Rest , Elisian Groves , Or the like Place , which none but Rome approves ? But leaving these for wits Fantasticke flim-flams More fit for Apes or Owles then New borne Lambs , God give me Grace the Scriptures sense to follow , The solid Truth , without Abysses hollow , Not daring to maintaine Hels Paradox With the old Serpent , and the Wily Fox : That after death Christ suffred more unres● , Since he himselfe said : Consummatum est . The manner how Christs Soule went downe to hell Before his Body rose , I dare not tell , Nor search that depth . Yet who can safe deny , But that his Soules Triumphant Majesty Did there descend , or from some Higher place By vertue of his God-head , hell deface ? ( Which whether part in sulphurd cavernes glowes , Or at the Poles part Frozen hard , who knowes ? ) Christ did descend , Hels fury to asswage , For , where his Spirit is not , fiends doe rage . So undiscern'd by sense some fiends may dwell Within the Aire , as in the utmost Hell. T is probable a Battell might be fought By fiends , although unknown to mortall thought In that darke time , when Christ gave up the Ghost ; Which battell soone they through his Godhead lost Whilst that in Spirit quickned up he went , And preacht to them in Errours prison pent ; For by his Death Christ spoyl'd them in a trice Of their chiefe sway and Principalities ; ( When in Mens hearts the Gospels buds did bloom And at the noyse Hels Oracles fell dumbe . ) This mov'd Saint Paul to publish for Christs glory , Death , where 's thy sting ? And Hell , thy victory ? Yet my Rule is , where Holy writ , for Guide I find obscure ; when gravell'd I abide , Another Theame I take , another Lampe I light anew , and quite forsake the dampe Of Sulphur'd Meteours , and erroneous spels , Which smoakt out first from blind Monasticke cels For of Deepe Gulfes a holy Ignorance I farre preferre before a curious Trance . I now returne backe to my Saviours Grave , Where yesterday I left , a Virgin-Cave Afforded by the Arimatheans care , Which ever since did to the Church declare This Mystery , that as a Virgins Wombe Became his Birth , so dead a Virgin-Tombe . When Joseph had the Body there transferr'd , He decently forthwith the same enterr'd , 〈◊〉 Nichodemus ayded in the Night , To doe their Master this last pious Right , Without much pompe , or Prides solemnities , Or Ceremonies us'd at Exequies , By carnall Friends , who oftentimes consume In Glozing showes , for Ostentations fume , More substance to set out a Funerall , Then would well serve to build an Hospitall . ●o shew the Fruites of Love at Obsequies 〈◊〉 not amisse , but not Hels Sacrifice ; ●o pacify Dis or Persephone , 〈◊〉 Masses Orphean Harpe , or Orgian Plea. This Baal and Bacchus did , the One for Gaine , The other his mad Revels to maintaine . This Dives doth , whilst at his Lordly Gate , Poore Lazarus with Christ incorporate Begges needfull Almes for his deare Passions sake , Yet cannot have them , though his Head doth ake . This Dives did , while the Prince Palatine With Britaines royall seed forc'd from the Rhine , Their proper Right , as from Bohemian Prague , Stood to our shame confined to the Hague . This Dives did , when thousands did lament In London streetes with Fevers pestilent . What Obeliskes with teares of Crocodiles ? What Mourning weedes with cryes maskt under wiles Doe our false Christians sumptuously prepare , Perhaps for cursed bones , with care on care ? Did Dives to his Tombe with pompe convayd Passe Lazarus in Abrams Bosome layd ? Leave off for shame such Heathnish Sacrifice , And for your Dead build roomes of richer price , Nay , for your selves with lasting Royall State , Whereby you may passe for Regenerate . More Hives for Bees with necessary stuffe Heere or abroad , to shunne vaine glories puffe , Ye may erect with lesser cost and charge , Your duties in some measure to discharge , " Redeeming Plagues , I meane the Temporall , " Which on frayle men for carnall pleasures fall . That way will help to expiate , and to cover Those sins , for that great vengeance which hangs over Your heads unmarkt ; Lo , how Virginea vents Forth heavy grones , and new-found Land laments . See how New-England under noble Gorge Against the Dragon craves a new S. George ; All three looke for their Infant Age no more Out of their Mothers ranke superf●uous store Then what shee riots . There , brave Monuments , May be set up to Christian mens contents Farre fitter , then in needlesse shewes at home . And these will passe old Peters pence to Rome . Or if you be home-tide , and wealth betide , Christs Members feed , but doe it without Pride . Above all things I wish you to forbeare From Burying Coarses in Gods Temple , where His Word is Preacht ; O doe not taint the Aire With G●lgothaes , which can not but impaire Your tender healthes by damps and exhalations From sulphurs sweat , Earths put id oppilations . Our Saviours deeds should for a patterne stand , Who from the Temple , with a Whip or Wand Drove Chapmen out , and such , who over bold With in that sacred place wares dayly sold. My Fathers House ( sayd he ) appointed was For Prayer , not a Money-changing place . Why may not in the Fields a heape of stones Serve as the Church for Graves to rotten Bones , Resembling that , which neere to Mamre sold Dead Abrams Wife , for Sepulture did hold ? Or the Church-yard crost by Masse-Mongers old From G●blins haunt their Carkasses might hold ? For shall the words of that Mahumetan Spoke at his death confound a Christian man ? To Saladine one winding Sheet is left , Of all his state by cruell death berest . Who then will doate on Shrines and Mauzzim● Wares ? Give mee the Quick ; let Satan take his Tares , With them in Reliques who Religion place , Besainting Bones within a Silver Case . Let not the Church , nor glozing Epitaph Grace my poore Corpse . From Crowes the Cynicks s●●ffe May guard me for a need . Were Martyrs bones Quite burnt in Flames ? And shall rich Marble stones Enclose my Coarse ? Farre be it from my thought , Who higher place crave then for Money bought . That station I expect through Christ his Crosse , Which worldly minds prize lesse then chaffe or drosse . Another kind of Body I expect , Which like to his my Saviour will erect . This moved mee my Children three to bury In the Church-yard , whilst I saw most men hurry Proud Carkasses into the Church , polluting Gods house , and zeale with superstition suting This moved mee New Cambrioll to Baptize In New found land , whilst others Idolize Their native smoake with sloath & griping Cares , Caught with false Pleasures baytes in Satans snares . This moves good wits , whilst here they make abode , To send so oft ●oud sounding B●okes abroad , To cure or curbe litigious Braines that Rave , And by such Fruits , to build them selves a Grave , A quickning Grave , that when their Sinewes rot The Saints for them might praise the New mans As I doe for Great Brittaines shining Lights , Or them , whom Andrewes Posthume now invites Lot Andrewes , that shames Beauford and Gardiner , And yet all Three were styled Winchester : For how shall wee discerne another Man , Then with bright Trueth his living workes to Scan ? Whether a Lambe or Wolfe he led his Life ? In Peace with Christ or with Hell Fiends in strife ? What more then Swan like Songes keep Men alive ? Or can on Earth their Noble deeds revive ? Beare witnesse then , my two-fold Epitaph , Whilst Windy wits lye swill'd , like Swine with draffe This Glasse renewes brave Roberts Memory Of Essex Earle , the Flower of Chevalry : Whō Flanders , Lisbon , Cales , Spaines Iles , nor France , Nor Irish Force could daunt with Shot or Launce , Home-Ostracisme this Famous man did foile , Whom Mars durst not affront in Forraigne Soile . " But his sweet Soule , because he Sacri●●c●d , " Christ Cleer'd from Guilt , and Saints him Canoniz'd . Or if the Seas and Land contend for Roome , The Seas will Ebbe , and shew us Desmonds Tombe . " Scotland his Birth , England his Tilting Fame , " Venice claim'd his venture , Ireland his Name . " Whilst these Foure strove to build a Monument ▪ " For Desmonds Corpse , the Seas crost their intent . " Because the Seas for Worthyes might appeare " To match the Land , they took this Noble Peere . Thus Two by Sea and Land have Lawrelles got , While worthlesse Lords , like Falling Fire-drakes rot . Thus Vertue some Crownes with a Living Tombe Which more doth them then Coronets become , And longer will then Mausolaeans last , When Time shall Pomp , and nine dayes Wonders blast . " Hence I inferre , that God hid Moses Tombe " Lest men might Saint his Bones in time to come . " Hence I resolve : from Graves old Folkes began " To make an Idoll of a Mortall man. Hence I conclude , to hang a Hearse with Scutcheons , Serves for a Bait to catch our Heyrs , like Gudgeons : For without worth Guilt honours proves but vaine , And Styles the scumme of a Fantasticke Braine . " Without the New mans Robes none are indeed " True Noble Men , but borne of Mungrell seed . Let men therefore besides the Cynicks Staffe Upon my Grave Engrave this Epitaph : Taint not the Church with Skulles ; O yee that mourn ; Nor with Wormes-meat ; the Yard will serve my turne Rob not the quick , a dead man to adorne , But bury me as poore , as I was borne . Only a Shrowd for decencie I crave , Such as my Saviour wrapt in Josephs Grave . I hated Pompe , and Drunken Sacrifice When I breath'd Ayre , much more in Paradise . " Man here is but a Steward of his Pelfe , " For others bound , aswell as for himselfe , " To cark and care according to the Talent , " Which so to him was on Condition lent ; " For which mispent he must one day account " Be he a Knight , a Baron , or a Count. " Looke how Christ did , the second Adam , live , " So must we sure , if we intend to thrive " In Piety ; we must esteeme the Crosse , " Though sad , true wealth ; & pamp'ring ease soules losse . " Therfore when Honour , Gaine , or worldly Pleasure " Doe thee befall , suspect the Heavens displeasure , " Unlesse thou out of hand to some good use " Convert them without Riot or Abuse , " Looke where so e're thy worldly Treasure is , " There lyes thy Bane , thy hindrance into Blisse . " No man two Masters serves with conscience cleane , " God , and the World , but he becomes uncleane " And quickly soild with sense-alluring Toyes , " Which him bereaves of true Immortall Joyes . " For by superfluous Cares and Worldly Wealth " The way is quite blockt up from Saving wealth . The serious thought of which Impediments Made wisest Men amidst their sweet Contents , ( As sometime did the Samian Tyrant fling , To season Joyes , into the Sea a Ring ) To mixe some Worme-wood Cares and Objects sad , To live , like Angells , here in Sack-cloth Clad , To fly to Celles from Warres and worldly wrath , Like Austriaes Charles , and Turkish Amurath : To choose a dying Life , retir'd from Ease Rather like Monkes , then like nice Damocles , ( Or like some Kings maligned Favorite , That dreames not of a Fall , till Envy smite , ) To live with Lushious Cheer , and pleasing plenty ; Fore-seeing that at last scarce one of twenty , Which gives himselfe to Carnall Liberty , Escapes unstung with some Calamity , If not living , yet surely at Deaths Gaspe The Libertine shall feele the Hellish Aspe Poison his Soule unseene with Mortall sence , Mauger his Heires vaine Obits and expence . ( For after death all Sacrifice is vaine , Nor can Rewards redeeme the Soule from Paine ) The which empoisoned thus , barr'd of Gods sight , Of the least glimpse of comfortable Light With the rich Glutton in the lowest Hell Till Doomesday roves among the Furies fell ; And then the Body in more hideous state Joyn'd with his Spirit , he cryes out too late For Mercy , when the second Death is come , Which by the first he might have smitten dumbe , And Conquer'd too , if like our Saviour , He Had living di'd , or living sought to be Reborne , and form'd after his Image true With Faith and zeale ( contending to eschew His Spirits Foes , the Letts unto the Crosse ) Which every Christian Soule ought to ingrosse , As Mysticke Type , and Seale of Mans Adoption , His Ransome lent from Lordly Sinnes Irruption . " Unhappy is that Wight , that never felt " The Crosses waight , whose Heart did never melt " At others smart , but living all at Randon " Gods Justice to dull ease did him abandon : " Since it is hard to have smooth comforts twice , " Both in this World and in the Heavens likewise . " Yea , most unhappy He , who for his sinne " Was never Chastned , but hath suffred beene , ( As Epicure , not Checkt by Sickenesse , Griefe , ( As Epicures till checkt by Sicknesse , Griefe , By Shipwrack , Fame , Friends losse , want of Reliefe ) By our Creatour to consume amisse His usefull Talent , and to swarve from Blisse , Without controule , or maisterly reproofe , As if God slept ; or sleighted mans behoofe . So on the other side I count him Blest , Who in this World felt Sorrow and unrest , " For we ne're feele the comforts of Gods Spirit , " Till our Flesh quailes , or outward troubles stirre it . " Fraile Flesh & Bloud may not in Heaven reside , " Till Christ his flames the same have purified . The Crosses sight the Carnall mind confounds , But it lookes bright , and with perfumes abounds Within Gods sight , who thereby maketh roome For his rare gifts to lodge in , with the broome Of Discipline sweeping foule Lusts away And the Worlds love , which bring into decay The Heavenly Seed , choakt up with Pompe & cares , Like Earthly Graine with Cockle , Thornes , & Tares . What makes a Surgeon use Corroding Waters For Festred Soares ? but that they are Abaters Of the proud Flesh ? why doe Physitians give Their Bitter Pilles unto the Sicke that grieve Of causes hid ? but that the bodyes sink Cannot be Purg'd of Filth and Humours stink , " By sweet Receipts ? no more should Gods E●ect " The Joyes of New Jerusalem expect " Without first passing through the Bloud red Seas " Of Sorrowes deepe , to gaine perpetuall ease , " I meane not Griefe for losse of worldly wealth , " Or Carnall Friends , but losse of Saving health ; " Griefe for the wordes ecclipse , Griefe for our sinne , " Griefe for the Snares , which Saints are toyled in . Who to this dying Doctrine will encline His Heart , and to Austerity confine His Life , he shall be crowned for his durance With Heavens Blisse , whereof Christ gives assurance With these true Golden Rules seal'd in the Heart : None gaines the Godheads love without some Smart . Who Christ his markes more here of Torture beares , In Heaven be the brighter Garland weares . A Hymne explaining the cause of our Saviours Sufferings on the Crosse , together with the effects of his Buriall . WE were the Cause , and none but we , Why Christ was naild unto the Tree , We were the Cause worse then the Scribes , Nay , worse then Judas with his Bribes Of Christ his death , and Guiltlesse Bloud ; We tore his Flesh , like Vipers Brood ; We drunk his Bloud , like Cannibals , Who men Redeem'd , when they were Thralles . The Jewes misus'd Him but one day , Whereas we dayly him betray , And Crucify the Lord againe , Saints in his Limmes , for spite or Gaine ; We rave farre worse then did the Jewes : Our Carnall Lusts , and Ghostly stewes , Our Pride , Deceites , and Avarice , Our Riots , Feasts , and Fopperies , Our Healthes , Debates , and losse of Time , Shew why Christ up the Crosse did climbe . Let us then waigh with Penitence Sinnes fiery sting , the Crosses sence , Let us bewayle our wretchednesse , Which brought our Saviour to distresse , And think upon these Rules with Feare : " That Trees , which are both dry and seare , " Shall sure be fell'd , since blooming Wood " Hath beene destroyed as with a Floud ; " And that all Soules shall suffer losse , " Unlesse they muse upon the Crosse , " And thereby hope for inward Peace , " The Spirits gifts , and sinnes release , " By vertue of that Costly Price , " Which hung thereon for Sacrifice . For which high Deed while we have breath , We never will forget his Death , But in our Mindes wee will infixe His Merites , Love , and Crucifixe . " His Living Rock can hide our Soares , " As Josephs Vault entomb'd his Coarse : " We may to Blisse rise up from Bale , " As Jonas did from out the Whale , " If on his Wounds wee fixe our Soules , " Like Doves that pitch on Rocky Holes . The Seventh Dayes EXERCISE . The Argument . Old thinges made New : now is Jewes Sabbath Day Chang'd to the Lords , to mind our Saviours sway , Who Rose , stay'd here sixe Weekes , then went his way To Heav'n , & Men Inspir'd on Whit-sunday . OUr two Dayes storme is cleer'd : come , let us sing , And Tribute pay to our Triumphant King Who trampling on our Foes hath led the way To Resurrections Port on the third Day After his Death , which first of their Weekes Date ●ld Hebrewes Calendar did Calculate . O Blessed Day ! most blest in the Exchange ! Whilst we do not from zeale like worldlings range ! " But all with joy for this our Worlds Creation , " And Christ his Rising , minding our vocation , " As likewise for the Holy Ghosts descent " On Whit-sunday , ten dayes from Christs Ascent , " We Holy keepe our Lords , this Seaventh day , And in his Prayse our thankfull Hymnes display , Who did , because our sinnes the Old withstood , Transferre a newer Feast cleer'd by his Bloud . Though Christ was Lord , & Sabbaths prime perfection , The manheads Crowne , yet he to make defection , Of that Dayes Rest did never Condescend , But left it us untill Times finall End. He left it us to mind th' Eternall Day ; When Time with baldnes never shall decay ; That Feast of Feasts , with none can paralell , For it above all Triumphs beares the Bell , The Harmony whereof no Tongue can tell , And more doth Our then Our the Sixe excell . The which whilst we looke for , let us foregoe Our Deeds prophane , and Pious dutyes doe On this High day . Let us congratulate With Jubilees our Resurrections state , And our through Christ redinte-gratious Peace With God the Father in his Flockes increase . Let us cheere up our Soules with Joyfull Psalmes ' And shew our Love by Prayers , Vowes , and Almes . Let all the Earth , let Christians all rejoyce , And heare Gods word , the Lord of Sabaoths voice , Not in a Language strange , or Noise unknowne , But in that Tongue which men doe terme their owne . Let them with understanding sound his Fame , And Glorify Jehovahs awfull Name , With Voices Musick , sound , and Symphony , With Davids zeale , and Asaphs Harmony . Unanimous let us proclaime his Glory , Not dreaming wise , but in a reall story , To be admir'd of all the Sonnes of Men , And Registred with adamantine Pen : All Glory be to thee , as heretofore , In Persons three , one God for evermore , " Who , least that Cares might dull our Inward sight , " Hast Weekely left us one of brighter Light , " Aswell to match the Hebrewes , as to rayse " New zeale on it for our Redeemers Praise . Because Christs Faith stood firme , not shakt at all , His Manhead calling God , God heard his Call. Because his Manhead spurn'd Hells Crown of strife , Preferring here on Earth an Humble Life , And constantly endur'd the dreadfull shock Of Perills , like a Shepheard for his Flocke , And to his Father deare did pray alone For helpe ; he at the last did heare his Mone : When he his Bloud had on the Altar shed , Soone as he sayd : All is now finished , His sacred Soule straight way to Paradise Leaving the Crosse and his Body●●yes ●●yes . Whence in Earths wombe after two Nights repose , Brave Gyant-like refresht with wine he Rose , His Body Rose from Grave , from the Whales Belly , Rays'd Jon●s-like to live Triumphantly ; For how could he , whom God ordain'd to save Old Adams Seed , be captiv'd in the Grave ? Thou art my Sonne , Mens Light , whom I begot , Sayd his just Father , and here take thy lot In choisest Soile . The H●ath●n I give to thee For Heritage , and all the world in Fee , To bruize or breake , for thy owne pretious merits ▪ Thou by thy bloud hast tam'd the wily Spirits , O murther'd Lambe ▪ Hence-forth on my Right hand Sit in thy Humane shape , none shall withstand Thy Powerfull will in Heaven , Earth , or Hell , For thou shalt judge all Men and Furyes fell . My sentence just thou hast appeas'd alone , For which mysterious deed wee both are One. Because the Wine-presse thou alone hast trod , Thy Flock shall ever dwell with mee their God. Because for Sinne thou hast endured wrong Thou shalt divide the lest spoyle with the strong . And for thy love to Man bought with thy Bloud , I Cancell quite against Old Adams Brood , Their Bodyes Death excepted , my Decree Of vengeance due , if they beleeve in thee , Without adhering to Idolatry , To their owne works , and humane Foppery . " Be thou their Patron , and sole Advocate , " ( Who trust to other Courtiers , I doe hate ) " Sue thou for them in thy Humanity " Before our Throne of endlesse Majesty ; " And for thy sake , I will Elect them sure , " For unto thee all Glory I assure , " Till th'Elect come in , and thy Foes in Thrall , " That then our God head may be all in all . To this effect our Heavenly Father spake , When his deare Sonne his Body Rais'd did take From Josephs Tombe ; when by the dawning day Those Women came there , where his Body lay Entomb'd , with mind to sacrifice their woes For Him , whom they saw Martyr'd by his Foes . To solemnize his sacred Funerall Out of true Zeale and hearty love withall , Thither they came , not Superstitiously , Nor yet for Fashion sake , but really With an intent on his Dead Corpse to powre Most pretious Oyles , but by the Heavenly Pow're They were debarr'd . For as they did adventer To shew their Love , and in the Vault would enter , An Angell all in white of lightning hew Them interrupted with these Tidings true : What would yee now , poore Soules , embalme his Coarse , Whom late your Nation wrong'd without remorse ? Why seeke yee here the Quick among the Dead ? " God 's living Sonne within an Earthly bed ? " God would not let his Sonne Corruption see , Nor could his Body long enclosed be Within this Rock . The third day now is come ; Christ Risen is from Tombe , as from earths wombe . Then goe your wayes , and his Disciples tell , What Newes yee heare , what Lot to him befell . The women shudder'd and distract almost With the strange sight , as if some wondrous Ghost Had them encountred , ran away from thence ( Such is the nature of weake mortall sense , When they meet Objects of Immortall Frame , Reason lyes hid , as under Ashes Flame ) But Pilates watch with horrour sore agast Forsook their charge , and fled away more fast Then did the women at the Angells Noise , For they ( good Soules ) were soone repleat with Joyes ; And when their Witts they recollected had , ●hrists true Disciples they acquainted made With these glad Tidings , who them held too good To be so true , untill in zealous mood Christ did himselfe expostulate the cause With two of them , who travell'd to Emaus The selfe same day , when he did Rise from Death : O simple Soules voyd of Caelestiall breath , Ought not ( quoth he ) Messias to be slaine By sinners hands ? and all these wrongs sustaine ? Do not the Prophets all agree in one , Which men refus'd should be the Corner stone ? That evermore Melchisedech's high Priest By David sung should rule ? that Jesus Christ Messias should be first smote with the Rod Due for your sinnes , by your Dread-loving God ? Though , as Gods Sonne , he might have chose to feele The Taunts and Nippes of men more hard then steele , Yet he of meere good will , not by constraint , Enthrall'd himselfe to sinners false complaint . " He opened not his mouth , nor them withstood , " But , as a Lambe before the shearer stood Dumbe , Patient , Meeke , whilst for your Treacheries He wounded was . And these perplexities With Tortures , Stripes , and scornes he underwent To ransome Adams seed from Punishment . But now yee are by his Afflictions heal●d , And through his Crosse shall shortly be enseal'd " A Gospell New , a Testament of Grace ; An easy yoake with covenants to raze The former Curse . If yee beleeve that Christ Is Gods owne Sonne , your Saviour , Prince , and Priest : If , like to him , yee humbly live together , As he rose up , so shall each faithfull Brother . These say'd , and more then my weake thoughts record By giving thankes , and breaking Bread , the Lord They knew , and then he vanisht from their sight ; He vanisht from them Twaine , and in the Night He did appeare to his Apostles , where For zeales devotion they assembled were , And catechized them for Faith and Love , With other points which might their Soules improve . Nor can I overship my ready Pen From laying downe his love to Magdalen : Whilst her confused thoughts twixt doubt and Feare Rov'd what became of his Dead Corpse elswhere ; He kindly call'd her by her proper name , Shew'd her his person , and confirm'd the same By Message , which unto his friends he bid Her to declare . Thus sundry times he did Appeare to them , whom formerly he knew To be th'Elect , and his Disciples true , That they might be Eye-witnesses , and blaze To all the world this wonder of amaze . " And that true Flesh his Body was become , " He eate with them Bread , Fish , and Honey-combe . " To shew himselfe a Perfect Man indeed , " And not a Ghost , Christ hungred , and did feed ; " Immortall he with Mortalls , as a Guest , " Tooke what was next at hand , not curious drest , " To let men know what Nature might suffice , " And that with Men He man did sympathize . Among the rest when Thomas Didymus Was absent first , and all unanimous , Excepting him , believed what they saw : Although the Newes might well his senses draw To credit them , yet he stood off , and sayd , Unlesse I see , I am not well appayd ; Unlesse these Eyes his Person shall behold , How can these Newes for currant true be told ? Unlesse my selfe shall feele his nayled hands " And side late pierst by the fell soldiers Bands , " At sight of which deepe Wound by Romane Speare " The lookers on appalled were with feare , I will not you beleeve . Therefore the Lord His wavering Creed to settle , and record To future times his love , a sev'night after His first appearance , he againe did enter Into the Roome , where Thomas with his Mates Were then shut up , and there Christ animates , Commanding him to tou●h him , and to ponder With Faith and understanding rapt with wonder His misbeliefe , and told him for our Rest , Who so beleeves what he had seen is blest . When Jesus had conversed forty dayes On Earth , halfe way twixt Sions walls he stayes And Bethany , where his Disciples met Upon the Summet of Mount Olivet , The place where he the night before his Passion Had powr'd forth bloudy sweates , his antepassion , Which over-peeres Jerusalem , and all The Countrey round about with stately fall : Where likewise some do Critickly conceive , That all men shall their Finall doome receive ; There , He full Powr ' to his Disciples gives , Their sinnes to loose , that vow to lead new lives : As also those to Excommunicate , If they offend , that were Regenerate . " This Charge to them and Peter Christ prescribes " Joint , as to judge hereafter Israells Tribes : " Thus speaking in the Plurall : Go your wayes , And Preach ; to bind or loose yee have the keyes . Above all rules , on Faith he most insisted And fruitfull Love , both which who so resisted With wanton spleen , or contumacious willes , He prophesied Damnation for their Illes : But saving-health to them , who should confesse Such faithfull love , as Peter did expresse . Assoone as Christ his documents had ended , Some did presume , who on him there attended , To aske him , whether then he would restore To Israel the Kingdome as before ? ( Forgetfull so of Jesus Crucifixt Were they , and to a Carnall Monarch fixt ) Whereto Christ answer'd : It concernes not you To know the times and seasons which ensue . Such secrecies the Father doth reserve Unto himselfe . Do you my words observe , Who am your King , the Head of humane-kind , As I to you , so to my Flock be kinde ; My Gospell Preach , the weak ones Catechize ; See , that my Sheepe yee feed , my Lambes Baptize , Invoking on , as you have learn'd of me , The Father , Sonne , and Holy Ghost , all three ; Which Last shall shortly you Baptize with Fire , As John with Water , and your Soules inspire , As Gods Viceroy , or Angell of the Lord , By Heat of what I taught , the saving word , Untill I come in Person from Above , See that yee Watch , and one another Love. Such or like words when Christ had fully ended , He in a Cloud up to the Heavens ascended , Where he as God and Man all thoughts beholds Preferred by the Father , and there holds As Man for Men , a Mediatours place On Gods right hand , Saints joyfull to imbrace As God and Man , Paules Fury he did fright : As God and Man , Saint Steven saw his Light. So did Saint John from Pathmos see his glory , When he reveal'd his future Churches story . By Visions have some others ravisht beene , That they from Earth his Power there have seen : " For had we seen him here with Carnall sight , " Our Darknesse could not comprehend his light . Whilst his Disciples there with carefull Eyes Watcht as he went , two Angells humane-wise Apparell'd white appearing to them said : Yee Galileans , why are yee dismai'd ? Why gaze yee up ? This Jesus , who is hence , To Heaven gone , shall so returne from thence . Seeke not therefore his reall presence heere On Earth , untill as Judge he do appeare : Meane time on Gods right hand a Prince and Priest He raignes , and doeth you in your vowes assist . On Whitsunday next after Christs ascent He ravisht his Disciples with content , Who then attended at Jerusalem For the last promise , which he made to them : That he would send Gods Spirit in his steed , To rectify and ayde them in their need , And , while the world should last , his Church informe In some or other place with wondrous Forme . When that high feast of Pentecost was come , And for that end they meeting in one Roome With one consent : there fell a bustling noise , Or suddaine sound , replete with stirring joyes , As of a mighty Breath , and rushing Wind , Which fill'd the House , and wonder-rapt the mind : For Cloven Tongues appear'd to them , like Fire ; And sate on each of them , and did inspire Their Soules with giftes of the great Holy Ghost : So that the Standers by of Aliens Coast Astonisht were th'Apostles joyes to heare , Men of a diff'rent Tongue and Climate there , Poore Hebrew Fishermen , that never went Far out of Jewry Land , extatick bent With them in their owne Language to agree , And in their zeale to God to be so free , And fluent of their Phrase , that Babels Breach Seem'd reconcil'd by their harmonious speech Some thought they were like Bardhs Enthusian rapt , Or that strong Wine in them such Blabs had clapt ; That men before the third houre of the day Should rave with Wine , they wondred with dismay : They were amaz'd , till Peter made it knowne , That for Christs sake God sent this wonder downe , Not for Mad fits , but for Soules joyfull feast , God sent the Holy Ghost this wondrous Guest . O Wondrous Guest , that vents forth Abbaes Cry Within the Heart , the will , and memorie ! O wondrous Guest , the Heavens Harbinger , That scornes not to become the Messenger Betwixt our Soules and God to beare our Love , And our weak Faith to strengthen and improve ! That sever'd Earth from Chaos medley Puddle , And rays'd our Orbe out of the lumpish Huddle ! And though the Earth were heavy , hung it faire , With store of stuffe in the loose fleeting Aire ! This is that Prime and ever quickning Mover Of all the world , Angells and Mens approver ; That spirit , which through all Gods Prophets spoke , Which taught the sense of Mysticks to unlock ; Which clear'd the Wits of simple Fishermen To preach those Newes , which Doctours fayl'd to pen : " Which rul●d in every Age since Christs Ascent " The Church , and dayly yeelds Soule-nourishment : " Which at our feast Christs Body doeth convay " Into our Hearts by his Spirituall way : " Which sent the gift of Printing now of late , " Old Babels spelles and mists to dissipate ; " And by the Word to rescue Thralles from death " As he at first the gift of Tongues did breath : " Which animates the Saints with courage rare " In midst of Tortures Tyrants to out dare : " Which glads the Lowly , and the Penitent , " And thousands doth unite in one Consent " Of Christian Faith , though sundred much in place , " Tongues , rites , or forme , yet one in sacred race . O Holy-ghost , how strange is thy proceeding ! Angells and mens capacities exceeding ! No pen can limne thy Raptures most profound , No humane voice can thy hid Graces sound . One thing I blunder out ; what thou conceal'st From carnall Clarkes , to Children thou reveal'st . Then let my Soule , O Lord , be like these last , Whilst others feast on Peacocks , let me fast , Or tast no other Food , but what conduces To praise thy Name without prophane abuses : And let all them , who view these humble Lines , Prove better'd in their thoughts with contrite signes , If the old man they labour to deface , And do their best the new man to imbrace , Not like our moderne Gulles , who grow Profane , Lest they be markt with brand of Puritane . Let us Gods Spirit by these Wonders seeke ; These Wonders wrought the first day of the Weeke , Our sevenths Light , now styled The Lords day , Thrice hallowed and sanctifi'd for Ay ; For this rare Blisse to Christian Soules accrewes , That Christ his rising up their hopes renewes , To Rise , like him , ingrafted in his stock , To quench their thirst with him , the living Rock , To bud a new , as Branches of his Vine , To feed on Angells food , his word divine . He led the way to Resurrections blisse , And us invites to follow him in this High flight , without diverting towards Earth , But with due care of the new Spirits Birth , Our former resurrection in this Life , To gaine th' immortall prize through strong beliefe , With those true joyes , which did but Monarchs know , They would foregoe their Crownes the same to ow ; A glimpse whereof for undestanding Soules Wee read by John reveal'd in mystick scroules With those delights , wreathes , and immunities ; Which God allots to Saints in Paradise : But for the Temper , Place , Degrees , or Site No Astrolabe , nor Braine of worldly wight Can apprehend the height , Dimension , Rayes , Unlesse they fall on false Poetick wayes . Yet Paradise some to the Moone confine , And there to be another World define Of moving Groves by Galilees late Glasse , Where Apuleius found his Golden Asse : Whence likewise came Dame Errours Charmed Lamp Which kindled Legends of th' Elisian Camp , And Limboes field , which Royall James ( to hit False Dreamers home ) conceiv'd for Hauking fit . Others more Sage in Types describe that Place : A Starry Soile eng●rt with Crystall Glasse , Or Sea translucent with stones pretious rankes , Pearle , Amber , Beds of Corall on the Bankes . These may , as Tropes , rowze up the drowzy mind , " But to empale Gods Mansions , were to blind " The Artizans , and to confound the Sense , " If curiously they break to Edens fence . " The azur'd Spheare , wherto my hopes are bound , " Spirituall stands , above this massy Round : " Of lively frame , not like our mortals Land , " Or Temples built by carnall Creatures hand ; " A Common-wealth secur'd from fiendes alarmes , " Wonne by our Saviours bloud , and Ghostly Armes , Which long before he promis'd to prepare For them that would through Faith his Foes out-dare . " There , in the midst of Saints God rear'd for them " A Metropole , the New Jerusalem , " Not of Materialles wrought in Earthly mould , " But of Celestiall stuffe more bright then Gold , " Then Diamonds , which Liquids may deface " Or Canker-fretting Time the Fabrick raze . The structure might be one with Fixed Starres , Or like that Lamp , which ●●●ting stints our cares ; An Orbe so farre transcending Edens site , As doeth the Sunne the Moone , the Day the Night ; Where He , that made the Sunne , more glorious spred The New mans giftes then Schoolemen ever read : " A Region of incomparable Light , " The Globe or Seat whereof no Humane sight , " Till Glorified , can pry into , nor Art " By reason of the Lustre can impart , No more then Paul by Christ in spirit brought Up to that Orbe , of it could utter ought ; No more then we dare scan the Trinity , Or weak Eyes see the Sunnes resplendencie . Since puzled we in Natures secrets be : What Natures Lord conceal'd , how can we see ? Nay , why should we presumptuously aspire To peep into Gods Ark ? or steale his Fire ? Old Scribes Prometheus voucht of Grace bereft For robbing Joves bright Fire ( a heynous theft ) Now more then this ( least Fancies me deceive ) I blaze not of that Orbe what I conceive : " Mansions of endlesse Joyes , and sweet Repose " God made for Men and Angels , whom hee chose , " For Men and Angels , who should side with Christ " Against Hell-fiendes , the Beast , and Antichrist . But whether in our Zones chang'd , or refin'd , Or Higher Orbes , I leave it undefin'd . " Let this suffice : no object represents " There , more then God to Soules departed hence , " Which honour'd Christ , nor can divert their Sight " From fixing on his Beames their whole delight , Chiefly , at that Eternall Jubilee , When Saints shall from Hell-squadrons parted be . " By his great Light through Christ Saints there shall shine " So bright , that their new shape will turne Divine , " Compacted of the purest Quintessence , " Which Aire and Flame could work in Humane sence . The Body , which on Earth so clog'd the Soule Terrestriall , shall no more that Guest controule , But mounted up in Ovall Coach of Fire , Elias-like , doeth to the Heavens aspire , " And , like high Eagles wings , both here and there " Comports with Christ the Manhead up to beare ; " Of Motion swift , of Strength without compare , " Like Seraphins all Love , of beauty rare , " Leagu'd with the Soule in sympathizing frame , " Of Qualities aethereall mixt with flame , " Of glorious mould , not subject unto sinne , " Disease , or griefe , as the first man hath been ; " Like Cherubins all Light , compos'd of Light , Saints then shall raigne in a farre happier plight Install'd then Chinaes King , or Tibers Priest With triple Crowne , which cannot long subsist , For these at death leave Corpse and States behind : As those beare Bodies new , like Christs refin'd , With whom they reap more pleasures and content Then Tongue can tell , Eares heare , or Fancies vent . " No Sexes Forme shall then preoccupate " The Sense , since Fate had procreations date " Worne out , and cancell'd Lust in Evaes Race , " Her Choisest blest with even blooming Grace . " Because on Earth they trusted God alone , " And lov'd his Saints , he made them with Christ One. " Both Young and Old , though maimed , burnt , or drown'd , " Shall flourish then alike with Members sound , Of Body span'd , yet purg'd of Drossy Masse , Perhaps , like Christs ( which some would force to Masse ) With Knowledge ripe of Goodnesse , voyd of Ill , From Passions free , and rectified in Will ; " Perhaps at the same Age , when Adam fell , " Or Christ Rose up triumphant over Hell. There they shall sing and prayse the Lord alway ; Not having need at all to sue or Pray . O how they move with mutuall zealous fire To prayse the Lord for sparing in his Ire Old Jacobs Tribes ! for chusing him and them , While he did Esau and his Brood contemne ! They see themselves cull'd from the Gentiles throng , Though they deserv'd to sing their howling Song : " For though God did all future things foresee , " He did till then no Reprobates decree , " But them reserv'd with Divells to partake , " Till Christ judge them to Tophèts burning Lake . They know the state of all the damned Crew , And thereupon their thankfull shoutes renew , Ascribing Prayse with Hymnes Angelicall To Alpha and Omega , God in all : " Of one consent , one will , one yea and nay , With the like Musick , and Harmonious Lay. Such Blisse on the eternall Sabbath day Crownes them , when God their Bodies shall array , Who in the Lambe believ'd , and did their best By doing Good to gaine his Sabbaths Rest. As meaner Men made Lords weare Habites new , So shall our Bodies then be chang'd anew , The good invested with perfections rare : The bad with hideous shapes , and hellish Care. Then many , now which stalk with Peacocks Plumes , With various Garbes , with Licks , and Baudes perfumes , More ugly shall appeare then Toades , or Bugges , Which Children scare from screaming for the Dugges . " Nor will the Good then pitty the Distrest , " Because Gods love had Natures Foames supprest . Embosom'd Couples , which on Earth embrast , The one shall be receiv'd , the other cast : " Where humble Saints shall surely be preferr'd , " And Tenants set above their Lords that err'd . " Our Saviour , Enoch , and Elias led " The way , to shew that God the Quick and Dead " Can raise : that Mortalls have regain'd their Breath , Yea , from their Graves Saints rose at Christs his Death . This Doctrine seemes to Carnall Sadduces ●carce true , although they see in Summer Trees ●nd Corne to sprout with other vegetalles ; ●hough they see yearly many Animalls , ● Swallowes are , Silkwormes , and Butterflies , ●evived when the Sunne doth hotter rise . Then , since Those Life by the Sunnes heat have wonne , Why should not Men by Him that made the Sunne ? Such Sotts have been , and such ( I feare ) there are Too many Faithlesse ones , that never care Here in this Life the certaine meanes to gaine Of glorious Shape in time to come againe , ( Like skittish Maydes , who at the fairy Game Do Daunce , untill their Bellies swell with shame . ) Nor how fares Truth , nor what a Christian ailes ; Will they yet learne , untill the Fiend prevailes , What shall become of Body or of Soule , So they may Feast and drinke without controule . The Mirrours of the Moone are trimm'd a new , Whose Face the foure Weekes Terme had dimm'd the Hew . See they not bred of Putrefaction Flies ? And Barnacles from Wood or Pitch to rise ? To heare the Birth of the Arabian Bird With Golden wings from Ashes Pile they gird . They see huge Pompions of small seedes renew , Yet they make doubt that men shall Rise anew . They see the Salamander in the Flame Unscorched lives , yet they are void of shame . Some in our Time quite dead againe have liv'd By Miracle ; and some by drinks reviv'd : Yea , when the Bird out of the Cage did roame , The Soule reverted back into her home . In heavy sleepe they feele the Soule to range , And yet they doubt of the Immortall change . But thou hast sent , O bright Celestiall Light , Into our thoughts a Guest to teach us right . " O sacred Faith , our Charter , Aarons Rod , " Great wonder-worker betwixt Soules and God , The chiefest Barre betwixt our Sinnes and Hell , The Quintessence of Flowrs of sweetest smell . " Faith conquers all , Mountaines of Sinnes removes , " Makes Lions Lambes , and Kites more mild then Doves , " And may be styl'd the Gospells Golden Glosse , " To know aright the meaning of the Crosse. This is that Rock unseen with Carnall Eyes , Whereon our Church stands firme , in spite of Spies Late sent from Hell Christs Building to deface , And with false Newes disperst to darken Grace . This is our New mans sure and constant Rock , Whose sense from Lambs old Reynard seekes to lock . This pretious Gift we gaine from Grace above , ●ut flyes away , if we prophane Gods Love ●lipsing it on the Lords glorious day ●ith worldly mist , false Fire , or Heathnish play , ●he old Mans Tricks , his stale and stinking Leaven ; For if that Day we Rest not , we lose Heaven : " I meane from Gaine , Lust , and unlawfull Playes , " Or Worke , which might be done on other dayes " We must refrayne , and our owne Carnall wayes " Set farre behinde the course of Sabbath dayes , " Except our Mother Church , which holds the Keyes " To binde or loose , dispence with Exercise , " Or with some harmles Joyes at vacant howres " To sweeten Cares , and raise the vitall Powres , " Which might grow drowzie , sad , or drooping dry " For want of Motion and due Symmetry . " Provided that the Soules chiefe faculties " Be not betwitcht too much with vanities : " And that our sportes , or Recreations bee " From Spleen , or G●ll , Bibbing , or swearing free : That we rejoyce in presence of the Lord , Like Man and Wife , of one minde and Accord . Provided , that what Money we shall Play , Or hap to winne , we count it lent away , And so Conferre it to avoyd Abuse , For mending wayes , the Church , or Lazars use : " But in this Point let Saints be circumspect , " Lest at their Play the Serpent them infect . " Provided still , we may Advantage winne " On that set day to put downe Raigning Sinne , And glorify with mutuall one Accord , And holy Hearts our Sabbaths gracious Lord Who knowes that Man is full of Imperfections , And by degrees must climbe to more Perfections . So have I seene some Children from the Dugges By leasure wean'd , then , terrify'd with Bugges From screaming lowd , and afterwards with Bells Appeas'd , like Angry Bees , untill their Yelles They quite left off , ashamed of their Folly , And grew in time more stayd , devout , and Holy. So I have know'n , where men were most Precise , In Forraigne Partes , that some did exercise At Buttes with Arrowes , or with Bullets Play Between the Sermon While on this High day . The like Effects our Elders Tolerations May bring to passe amidst our Profanations , That when our sweaty Hobs have daunc'd their fill , They and their Marians mount to Sions Hill ; Or else deferre their Games and Alchouse Bowles , ●ill sacred Liquour hath bedew'd their Soules , ●or then I hope our New man will extend ●is quickning Heat , that their Old man will bend , ●nd stoope , like Josephs Brethren , overcome ●ith th'Awfull splendour of succeeding Doome , ●hat shall inflicted be on Libertines ●or slighting Prophets , and their sacred lines , 〈◊〉 their abuse of Christian Liberty , 〈◊〉 causing scandall with Impiety ; ●or keeping back Gods Tythes , and starving those , " Who might Soul-fed our Sabbaths Foes oppose . O would my words might pierce into the Flint , And strike remorse with Numbers feeling dint In them , who to support their Pride , ingrosse The Meanes , whereby ensues the Churches Losse ; In them , that put no cautious difference Betwixt the Lords and other Dayes in sence , Good ends , and use , like those who sometimes fed On the Lords Body , as on Common Bread. But leaving these , like Achans , to themselves , Or to be rankt among the Fairy Elves , I hope the Gospells Light , which now shines bright In Brittaines Ile , will so confound the Night Of misty sinnes , that we shall shunne the Rock Of Scandall , and be grafted in one stock , As Members of our All-puissant Head , Whose Ten-fold Lawes the greatest States must dread , And by their Light twixt Motion , Love , and 〈◊〉 Cause Lesser Starres , like Charles his Waine , to draw That Head and Parts may joine in unity , While Charles his Name renewes whole Charity . Membra Caputque ligant Charites , quas Carolus ambi● Dum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renovat Rex nomen & omen . Blest be that Light , which late in Oxford shone , And there Inspir'd faire Englands Royall Throne : " Our Carriers , Carts , and Wayne-men to restraine , " Who sullied Sabbath dayes for greedy Gaine . Blest be that Act , which served for a Charme Amidst our vowes , to stay Gods Thundring Arme , That scar'd from Westminster our Parliament With Fiery dartes and Arrowes Pestilent . No strict Edict could cease the Dismall knells : No Judges Writ could stay sad Londons Bells . " No Golden Fee , the Soule of Eloquence , " Could further Suits against the Pestilence . Our Gallants then , ( so for their Out-side styl'd , ) Thence hurryed fast away , like Creatures wilde . The Courtiers fled , so did Rich Londoners ; The Coachmen fled : so did the Waggoners . Both Sexes fled , yea , Men of all degrees ; Grave-diggers Gaine downe waigh'd the Lawyers Fees , Though sithence some complain'd of Fees abate : For many weekely Graves but few of late . Our Fashions , Beauties , and daub'd Jezabels Tooke then for Fiends the Noise of Tolling Bells . Few stay'd behind , save some in hope of Gaine , Or those for Christ who shrunkt not to be slaine . Nay they , who bragg'd of Aromatick Pots , Cures for the Poxe , and soveraigne Antidotes Against the Plague , then brookt not London streets , Lest they might daunce the winding of the Sheets . But now attend , a Wonder great I tell , Which thousands can as yet remember well : " Assoone as that New Act came published , " The Plague abated , and few perished . This an Eye-witnesse of their Desolations , Their Trades Decrease , their Woes , and Lamentations , In that great Citty , where the Sicknesse raign'd , I then their Guest undaunted , not constrain'd , Do testify for our Preservers prayse And to reclaime them , who shall read these Layes , With Dalilaes from dallying over-long , Their sweetest sinnes , I meane , Gods day to wrong ; " Gods day of Rest his Wonders to display , " Gods day for mans best part , Soules Holy-day ; On which High day the Spirits Gate stands ope , And we may then for store of Graces hope . I●t not absurd New sweet Wine to put in Old Butts not first well purified within ? And is it not Profane to Sacrifice To God , before the Soule be cleans'd of Vice ? How many wayes may we redeeme the Times , If we apply our Willes thereto betimes ? The Mornings prime in Prayer to the Lord We ought to Sacrifice , and to record His wondrous Acts unto our Families , Or Neighbours , whom with Charitable Ties The Chaine of Faith hath linked in together , As Fellow Saints . The Noone-tide we may either In sober Meales , or in Almes-giving spend . The Afternoone to gentle Walkes may tend , There , more to prayse the Flowers variety , Then Salomon in all his Royalty , To suck the Hilles , or fragrant Gardens Aire ; " Or it may tend to make the Soule more faire , " By reading Scriptures , or the Martyrs wrongs , " Choise Catechismes , Sermons , or sacred Songs . To shew us zeale against a Graven Elfe , Moses broke the Tables of God himselfe . The like pure Flame burnt in Phinehes Soule , When he with Steele foule Whoredome did controule . Do we contend in Lawfull Warres debate ? Or in defence of our Religions state ? Who in Old time more constantly did brook Proud Giants scornes ? Or with more Patience took Their Flouts , which did at his good Sermons bark Then Noe , whilst he built his famous Ark ? Who better did Gods Chosen Souldiers guide Then Abram , Josuab , and the valiant David ? Who more resolv'd to fight in a good Cause Then the brave Maccabees for Moses Lawes ? Would you observe a Kings , or Judges Part ? Their lawfull Charge grave Moses doeth impart ; As Subjects Dammage by their winkt at Bribes , And Tyrannies old Samuels Book describes . Would yee Rule well your selves ? a House ? or State ? These Salomon and Sirach moderate . Ere Sidrach , Misach , and Abednego Would Idolize , the Fire they undergo ; Nor could the Lions Den , nor Medes decree , From serving God enforce good Daniels Knee . Do we desire to see a harmelesse Mask With Daunces , Songs , and Shoutes ? Here is a Task For our New man with David to consult And Judaes Kings ; whilst Incest doeth insult On that great Baptists Life from Jordan led To pay unto a Frisking Mayd his Head. Comforts for Griefe wee feele in Davids Psalmes , By Jeremy , by Job , or Tobiths Almes . What wonders do the Spirits Penmen teach Perform'd by Saints beyond Dame Natures reach ? Do we affect to drink most wholesome Wine ? Go we to Cana , or to Christ the Vine , Where without charge both White and Red abound To cheere sad Soules , while Christ his Health goes round . Would wee see acted a rare Convertite ? Damascus shewes us Paul Christs Favorite . Would we discerne the Newman in his strength ? The Gospell paints his Portraiture at length . Would we behold She-paragons of Beauty ? Or of that Sexe some others False and Haughty ? Sara , Rebecca , Rachel , Debora , Miriam , and she that nailed Sisera : So Hanna , Ruth , Priscilla , Magdalen , And Philips Nunnes deserve a Prophets Pen. So Judith , Ester , and Susanna Chast ; And she within all Glorious , that 's embrac't By Heavens King , with Sunny Robes adorn'd , Maugre the plots of men by Fiendes suborn'd , Whose prayse we find blaz'd in the Canticles , Extended then , and since by Oracles . So for her Zeale , with them I parallel Christs Prophetesse , the Widow Phanuel . These Female sparkes invite my Soule a Guest , And so the Churches Type at the Lords Feast Sweet Mary blest in the Superlative Cheeres me , with her whom Zachary did wive , Who brought , like Sara , forth in Ancient Age A Prophet to proclayme Christs Pilgrimage . The Elect Lady , Hulda the Prophetesse , Lydia , and Dorcas make a Holy Messe . Then , Jezabel I read , and Babels Whore , Both rampant bent the Church of God to gore . Last , Athaliaes Fate from Bloudy snares , Saphiraes me from Double dealing scares ; As likewise do from Gadding Dinaes Fall , Lots wife , and Evaes Doome good Dames recall . These Histories , or such in Holy writ Exemplified this sacred Day befit . Good Bookes advance the Newmans Sacrifice , But Bad to Heathnish vice soft Braines entice . Therefore let us borne of the Spirits seed , Immortall , scorne our Christian Mindes to feed With Tales , vaine Sports , or fond Lascivious Bookes , Which Fiendes suggest for Soules as shining Hookes . Exploites belied on Patrick , Arthur , Guy , The Peeres of Fraunce , or Spaines bald knightly Fry ; To the intent , that from Gods word the Will Might be seduc'd , t' apprehend more Ill. Arming our Mindes , let us our Bodyes too , The Parcels of Christs Temple , not undoe With Drunken Healthes , the Divells Sacrifice In these last Times , nor yet Apicius-wise , " With various kindes of Gurmandizing Cheere , " Which dimmes with noysome Fumes the Spirits Cleere , " And the Five senses so intoxicates " That Pulpits blush to see such Nodding Pates . How oft saw we some at this Holy Tide More Sensuall bent then any day beside ? Some haunting more the Taverne then the Church ? Some on the Spoile , some living on the Lurch ? And some farre more to deck their Out-side bent , Then by Gods word to feele Soule-ravishment ? Strutting more oft to Church with Painted Wings , Then to beare thence Soule-wares & sacred things ? Yet presse I not too peevishly Precise , " But Christians may in comely modest wise " Weare what they list , so that their glittring Port " Cause no offence unto the weaker sort : " So that their Pomp do not Devotion let , " I care not how in Forraigne Robes they jet . What Hurrying Noise ? what March ? and rumbling Coile , As if they went unto a Play , or Broile , Do Gallants keep wirh Coaches in the Street ? When they at Church should Saints most humbly greet ? Since God allowes to the Domestick Beast , Which labour'd the sixe Dayes , our Sabbaths Rest : How dare they then his Creatures put to Paine ? More to proclaime their Pomp , then Peace to gaine ? Such Sabbath-breakers ( I do greatly feare ) Before the Lambe preferre proud Lucifer . Yet for this Clause let not the Courtly Eare Mistake my sence : for I do not averre , But that in their Caroach , or their Sedan , Without Disgust to the most Puritan , The Aged , Weak , or those of tender feet May use what Meanes they please in Church to meet , When with lowd Threates tempestuous Winds do raigne , Or When the Cloudes dissolve to dropping Raine ; So that their Hearts be voyd of swelling Pride , And that their Journey be with Christ to side , Who , when he did in greatest Triumph passe On Earth as Man , rode on a Simple Asse . Nor do I waigh such points so strict a way , But Fishers , Cookes , and Pothecaries may Labour , or save what would be cast away , If on the Eve they toyle not for that Day . But I could wish good Christians not to play The Epicures on the Lords Sabbath Day , Causing their Cookes to dresse more Choice of Meate Then Heliogabale could digest to eat , Whilst that ten Quailes or Phesants in one Dish His Panda●s sauc'd with Pearle and Ambergriese . God graunt , that we more suting our Vocation May ruminate with serious Meditation This wholesome Feast , which I have plainely drest , And those New Rules , which I have now exprest For Boyling Braines swelld up with Arrogance , That they may stoup , and feele the Spirits Traunce , To do Gods Will , to muse on Heavenly Joyes , And not to clinche those Joyes through worldly Toyes . Lord , here we yeild thee thanks , though soyld with Errours , And round about beset with many Terrours , For turning Brittaines Iland from a Beast To be Baptiz'd , and of Baptiz'd the Best , While she doeth firmely to thy Pledges stick , To thy true Seales , and Spirits Candlestick . Praysed be thou , who hast to us reveald The Certaine Meanes , whereby we may be heal'd Of Natures Spots , and those Contagious Evills Heapt on us by the World , the Flesh , and Devills , More in these Latter Times then heretofore , When our Great Tempter lay enthralled more , And of his Stings curb'd by the Holy Ghost , Till Babels Whore perk'd up , and rul'd the rost . Which sacred Meanes we humbly pray thy Grace May still support us in our New-mans Race , As we begunne so with more Love to burne , Untill thy Sonne Incarnate shall returne With Finall Doome to judge the Dead and Quick , The Dead in Faith , and the Church Catholick . A joyfull Hymne to be sung on the Lords Day , winding up the Sevenths Dayes Exercise . REjoyce , yee Saints , hoyse up your highest Sayles , And magnify with loud Hosa●●aes hayles The Lord , that first saluted from the Grave Fraile Adams Sonnes , and them their debts forgave . Spread forth his Sabbaths Palmes , sing joyfull Psalmes , Attend his word , and to the Poore give Almes . How Amiable and Cordiall is thy Word Above all Objects els , O mighty Lord ! How ravishing with Pleasures Manifold Surmounting Musick , Pomp , or heapes of Gold , Sounds in our Hearts the Heavenly Bridgroomes voice ! How sweetly ring those Peales of Hallowed Noise , Thrice Holy sung by Hoasts of Cherubins ? Thrice answer'd by Love Flaming Scraphins ? " O Unity thrice blest in Trinity ! " O Trinity thrice blest in Unity ! For the pursuit of which Harmonious straine , Though fully we cannot as yet attaine To that brave Pitch by reason of our Fogges , Thy Grace yet drawes the will , and dries our Bogges . So if we glaunce , as through a Glasse , a while At their sweet Tunes , and in thy Laud Compile Some zealous worke to testify our Love , And ready will , which therewithall may move Thy Saints on Earth to warble forth thy Prayse , Thou art well pleas'd as with the Widowes Mite , Who Abrams deed didst by a Ramme acquite . Teach us , O Christ , to waigh th' effect and Cause Of this Dayes Rest , like those whom at Emaus Thou mad'st with zeale to burne the selfe same day , When thou didst Rise and metst them by the way ; That we with Vowes , and Sabbaths true Delight May think on thee without the least despite Of Spleene , or Gall , which might prophane the Time , And blacke our Soules with a Notorious Crime , If we neglect our Duties and thy Call , Now to appeare at this thy Feastivall . W●thdraw our mindes from Natures fond desires , Or Ruffling showes which might put our Fires , And make some justly call our Day of Rest A Carnall Time , or Saturnalian Feast . " Restraine our Longing Fits from all excesse " Of Meats and Drinke , which might our Wits oppresse , " And by their mounting Fumes up to the Braine , " Thee to neglect our Noblest Part constraine , " And cause us , Nabal-like , the Sots to play , " When we to Thee our Thankfull vowes should pay ; For on this Day thy Cabinet stands ope , And we on it for store of Jewells hope . O let us not , like to that Thorny Ground , Be choakt with worldly Cares , but Fruitfull found , And watchfull still , attending on thy Word At this thy Sabbaths Feast , it to record , And edify our Neighbours as our selves , Before our Crimes link us with frantick Elves ; Or to Conclude , before thou do remove , As Sonne of Man , in Person from Above , To judge Mankinde , which shortly we expect , And on the seventh Day , as some suspect . Good Lord , by vertue of thy Sabbaths Rest , According to thy will grant our Request ; That , as thou didst with Body Glorified Rise up from Death , so we Soule-purified May Rise from Sinne , and up to Heav'n ascend , And not to Hell , like damned Ghosts , descend . All Glory be to Thee , as heretofore , In Persons three , one God for evermore . Amen . Another Hymne in our Redeemers Prayse . LEt all that soil'd the Precepts Ten , New Day-light crave through Christ. Amen . And let all Angells , Saints , and Men For ever blesse Christs Name . Amen . Amen , Amen sound we , like Thunder , That at our Zeale the World may wonder , That at our Noise the World agast , May turne to Christ now at the last , To tune his Prayse with Newer Tongues , And with the Heart more then the Lunges . Let Christ be Alpha in our Songes , And our Omega , as belonges To Catholickes of Christian stock , The Spirits seed , Sheep of one Flock . Let all our Thoughts conspire in One , To fixe our Faith on Christ alone , And with one voice aloud to Sing : " Christ is our Head , Judge , Saviour , King : " The Prince of Angells , Gods Delight , " The Crowne of Saints , Mens only Light ; " The Womans Seed , the Sonne of God , " Which on the Head of Satan trod ; " The Lion borne of Judaes Ligne , " The Root of Jesse , Mount Calvares Signe ; " The Glorious Starre of our New Birth , Whence springs our Peace , and sweetest Mirth . The second part . BOth First and Last , as we begunne , Let us applaud our Makers Sonne With lowd Hosannaes every day , Like chirping Birds in Moneth of May ; Like Consorts Tune , or Ring of Bells , Let us shew how our Love excells , And never cease Christs Name to ring , Till we meet all as in one Ring , Or Circle round : whence no Disunion Shall ever part our Hearts Communion . Like Nightingales in Summers Bowre , Let us on Christ thinke every howre , And never leave to blaze his Story , Untill we meet this Lord of Glory , This Lord of Lord , that crusht the sting Of our great Foe : for which we sing All prayse to him that conquerd Sinne , And did for us the Triumph winne . Amen . The New-mans Song , of Thankesgiving after the Receiving of the Communion . WE took this Day Christs Flesh and Bloud Drest in the Forme of sacred Food . We fed on Bread surmounting Wealth , We drank Christs Wine of Saving Health . O Mystick signes ! O Grace Divine Transferred from the Heavenly Vine , And Living Bread that came from God To warme and change our Earthly Clod ! We took those Signes , like Baskets rare , But opening them most dainty Fare We found to please our Spirits Tast , We found enough to break our Fast. We felt our Soules cast in New Mould , And changed from the Creature Old. Love made us all of one consent , Faith wrought in us the Lords Intent : To mind his Passion , Death , and Love , Till He to Judge comes from Above . By these two Gifts we grow to be Christs Body from disunion free . By them , like Floure bak't in one Loafe , The Lord feedes us under our Roofe . By them , like Lines we meet in one Firme Center , in Gods Truth alone , Gods Truth , that blest our Christian spouse With happy Lot , like Obeds House Blest for the Ark , while there it stayd , When Others were by it dismayd . The second part . WE yeeld thee Thanks , most Gratious Lord , Who doest Faiths Light to us record ; That they , who at thy Table feed , In spirit must Christs Passion heed . O let us then with Holy Traun●e From Carnall sense our Thoughts advance . Let Christ behold us in the West , Like to those Wise men of the East , Greeting his Crosse and his Vprising , As they his Birth and Manger Prizing . Let Christ our vowes of Thankes behold , Our Faith more Pure then Ophirs Gold , Our Hearts more bruis'd then Myrrhes Perfume , Our Love more sweet then Incense-fume . This good Advise we will ingrosse Within our Soules , and mount the Crosse. His Crosse we feele . But now we heare An Angell say , He is not here . Christ , whom yee seek , is Risen up Having now made your Foes to stoup . Untill Doomesday his Body none Shall see on Earth , for he is gone To Heaven . There , behold your Christ On Gods Right hand , a King , a Priest , An Advocate without a Fee Pleading to have Faiths Household free . Draw neere his Throne , and without doubt The Golden Scepter he holds out . He will extend his Spirits Grace , Whilst yee in Spirit seek his Face , Not wresting your Soule-Feast more reall Then Paul , who termes it Christs Memoriall . This Traunce stirres up true Saints to Joy Like Him , who , though an Embryon Boy , Within the Wombe seem'd to rejoice , Soone as his Damme heard Maries voice . The Babe did spring , and so do we At our Soule-feast with Jubilee . Unto the Father , Sonne , and Holy Ghost Be Prayse both here and throughout every coast , As of Old time hath been , is now their due , And ever shall in Heaven and Earth renew . Let Heaven and Earth by Angells , Saints , and Men To God rebound with Glories sound . Amen . The New mans Song of Thanksgiving after our Ordinary Meales . 1. THe Lord be Blest , who gave us Food In season for the Bodyes Good. Our God be prais'd for evermore , Who our desires supply'd with store Of Meat and Drinke more then would serve For Natures use or we deserve . No Need we feele , no want we know : So doth the Lord his Giftes bestow . 2. He never leaves his Saints in need , But Carks for them , and for their Seed . He leaves them not with Beggers shame To starve , if they call on his Name , He taught them how to blesse their Meate , By giving Thankes for what they Eate , No Need we feele , &c. 3. Unto his Flock , just Abrams stock , He Water gave out of the Rock : With Manna fill'd their Hungry Mawes : And Cloyd with Quayles their longing Crawes He Car'd for Ravens and their Breed , And Ravens made Elias feed . No need we feele &c. 4. He David holpe in Banishment : He Daniel made with Pulse content : He with wilde Fruit did John sustaine , And his Elect from Dearth maintaine . He Thousands in the Desert fed With a few Fish and Loaves of Bread. No need we feele &c. 5. One Day He sends us store of Flesh ; Another time Fish salt and Flesh , And commonly Bread , Ale , and Beere , Milke , Fruite , and Wine , our Hearts to cheere . Yea , Junckets fetcht from Sun-burnt Spaine , Which do too oft our Tables staine . No need we feele &c. 6. How Gratious is Almighty God Unto vile Man , an Earthly Clod ! Thus to provide and Carke for him , That oft himselfe filles to the Brimme With more then serves for Nourishment , For hungers sauce , or Soules content . No need we feele &c. 7. God graunt that we his Creatures use Do Thankfull take without abuse , Not loathing them as over-cloyd , Nor them devouring over-joy'd ; That as of Need Saints toyle for Wealth , So we Feast not for Lust , but Health . No need we feele , no want we know ▪ So doth the Lord his Giftes bestow . The New mans Triumph in English and Latine measures presented to the Kings most excellent Majesty . WHo Christ his Birth , Life , Death , and Rising up From Death to Life observes , He soone shall stoup And quash the plots of Hells black Darkned Troup , And likewise make the Outward man to droup With all his false Designes , and fond Conceits Sprung from the Flesh , or from the Worlds Deceites ; For as the Morning spreades the Dawning Light : So Faith by Teaching shines , and Daunts the Might Of that Huge Whale , which waites with triple throat To swallow Soules , as Preyes of Chiefest Note . So much new Light spreades by the Gospells sound , They now prayse Christ , who were in Fetters bound ; And Sinnes keen Edge , wherewith the Divell was wont To boare our Hearts , turnes on the suddaine blunt ; And so remaines , unlesse they grinde againe Their Augurs on the Whetstone of the Braine . But how fares then our Souldier in that plight ? With Davids sling he doth the Monster smite ; Whether the Fiend within , or from without Shootes Fire , he doth for Christ stand bravely out ; For at the Broile his Inward Guardian springs , Baptiz'd , Fire-sindg'd , and Grac'd mith Burnisht wings Of mounting zeale , who thus the Triumph sings : O happy wight , which hath escapt the stings Of Mortall Jarres ! who , though he understood His Foes Allures , yet loath'd them and their brood ! O happy Soule , which dar'd with Saints to side Against Gods Foes , the Luciferian side : Whom with Christs Merits arm'd nor swelling Tide , Nor fiery Triall could from Christ divide ; Whom neither Charmes , nor yet a thousand Braves Could terrify , nor yet the rowling waves : But to safe Port with Joy she brings the Crosse And Christ his Ship , which Pirats did ingrosse , Where she with Saints the Crosse Triumphant reares , That Crosse , which Saints on Earth have wonne ●ith Teares , Happy is he , who brooks a wrong-attaint , For by the Crosse he lives a Canon'd Saint , A Name indeed , which overtops so farre The highest Spire , or style of worldly Starre , As doth Gods Grace above mens sinnes abound , Or the Lambes Bloud more then our Merits sound . Thrice happy Man , I say , whom Angells greete ; And whom Christs Will made for that Honour meete ! So Happy be the Best of Kings , , if these Our New mans Songs to judge he gently please : For with our Crosse there growes sweet Inward Ease And with Our Crowne of Thornes a wreath of Peace . The same in Latine Hexameter . Novi Hominis Laurea Triumphalis . QVi Natalitium , Vitam , Miracula , Mortem , Et Christi Corpus Redivivum mente revolvit , Ille tenebrosae reddet Molimina Gentis Irrita , Conatus Hominis veterisque repellet , Seu de Carne fluant , seu sint Phantasmata Mundi . Sicut enim radiis Primordia Mane Diei Dilatat , per opaca Fides sic sparsa coruscat , Tergeminumque domat Monstrum , Caetumque Trifaucem , Qui vorat omne pecus , Praedasque absorbet opimas . Tantum Numen inest Fidei , ut modo Carmine Christum Compede qui vincti quondam latuere salutant ; Quin & acuta , quibus terebrabat Pectora Daemon , Tela repentino fiunt obtusa reflexu ; Sic que hebetata manent , nisi devia forte voluntas Illa super Cerebri renovet Terebrata molare . Quomodo tum Miles valet in discrimine tanto ? Nempe studet monstrum Jaculis superare Davidis . Seu vis Hostilis tonat , aut Civilis amictu . Fraudis in orbe furit , Christo Constanter adhaeret . Nam Novus ex gemina Genius Baptismatis aura , Numinis afflatu , Zeloque micantibus alis Nascitur , intus agit , victoris & ille Triumphum Sic canit : O Faelix , qui tot Certamina vidit Illaesus ! qui vafra Hostis stratagemata novit ! Et tamen haec spernit generoso pectore Miles ! O Faelix , qui sacra Dei Praedonibus aufert , Ausus ad extremum Fidei defendere causam Contra Luciferum Meritis innixus Jesu ! Non scloppi reboante sono , non Marte , nec arte , Non Pugnis , non mille Minis , nec territus undis , Donec in optati Navem ferat ostia Portus ! Et Crucis abductae renovata Piacula Christo Immolet , Aetherea Laudes resonante Caterva ! Faelix , quem signat Crux Ignea Nomine Sancti , Nomine Pyramidas tanto exsuper ante vel Astra , Quanto Peccatis existit Gratia major , Quanto Hominum Meritis Sanguis praestantior Agni . Ter Felix , inquam , quem Christi summa Potestas Angelicos inter Coetus dignatur Honore . Sic quoque tu Faelix , qui nostros imbibis Hymnos Judicio sensuque pio , Rex optime Regum : Cum Cruce nam crescit dulce Levamen . Amen ▪ Eccho . Cum Spina Sertum fulget O vale . Vale ▪ Eccho . FINIS . Notes, typically marginal, from the original text Notes for div A64772-e73880 z This Story is largely set out in that Treatise entituled , Les Comptes du monde Adventureux Imprinted at Paris . 1572. 
A59816	----	A discourse concerning the knowledge of Jesus Christ and our union and communion with him &c. by William Sherlock ... Sherlock, William, 1641?-1707. 1674 Approx. 524 KB of XML-encoded text transcribed from 224 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A59816 Wing S3288 ESTC R33886 13590792 ocm 13590792 100660 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59816) Transcribed from: (Early English Books Online ; image set 100660) Images scanned from microfilm: (Early English books, 1641-1700 ; 1048:24) A discourse concerning the knowledge of Jesus Christ and our union and communion with him &c. by William Sherlock ... Sherlock, William, 1641?-1707. [15], 432 p. Printed by J.M. for Walter Kettilby ..., London : MDCLXXIV [1674] Errata on p. [15] Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Knowableness. 2003-11 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Rina Kor Sampled and proofread 2004-02 Rina Kor Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion IMPRIMATUR , May , 30. 1673. Sam. Parker . A DISCOURSE Concerning the KNOWLEDGE OF JESUS CHRIST , AND Our Union and Communion with him , &c. By William Sherlock , Rector of S t George Buttolph lane , London . LONDON , Printed by I. M. for Walter Kettilby , at the Bishops-Head in St Paul's Church-Yard . MDCLXXIV . THE PREFACE . Christian Reader , I Am conscious to my self of so honest a design in writing this Discourse , that I am very very well armed against those various censures , which are the usual reward of such Attempts ; for there is no such Sanctuary against the rudest clamours , and the most unjust reproaches , as a good Conscience . I was heartily grieved to see so many well-disposed Persons abused with words and phrases , which either signifie nothing , or have a very ambiguous and doubtful , or a very bad sense ; when I have observed that great zeal , which some men have for the Worship of God , I have often thought , what great Instruments they might be of Gods glory , were their zeal directed and governed with Knowledge and Iudgment ; and when I have observed , how innocently and vertuously some of those men live , who have espoused such Principles , as naturally tend to make them bad , I have thought , what excellent Persons they might prove , did they rightly understand so excellent a Religion , as is published to the World in the Gospel of Christ ; such thoughts as these at first engaged me in this Work , to rectifie those mistakes , which will either make men bad , or hinder and retard their progress in true goodness , which is so pious and charitable a design , as may at least plead my excuse , though it should appear to be a mistaken zeal . In the management of this Discourse I have carefully avoided all personal reflexions , have not medled with the lives and actions of men , which I am so charitable as to hope , may be more orthodox than their judgments : I have represented their opinions in their own words , and am not conscious to my self , that I have put any other sense upon their words , than they intended , and I cannot see , what reason any man hath to take it ill ; that I repeat that , which he himself thought fit to publish : where they pretend to argue gravely , I have examined their Arguments with all possible gravity and solemnity ; where they plainly toy and trifle , I have so far complied with their humour , as to smile sometimes , though as modestly as any man can desire : I have taken care , not only to unteach men , what was amiss , but to explain and consirm the true notions of Religion , lest any man should suspect , that under a pretence of rectifying mistakes I designed to expose all Religion : what men will account severe , I cannot tell , because the gentlest Arguments will appear severe to any man , who is pinch't by them ; but I have given no hard words , and have sometimes called things by softer names , than they deserve , on purpose to avoid the imputation of severity , which is now the common artifice to teach men to despise and reproach , what they cannot answer : and if after all this I cannot escape without some hard names and hard censures , I must be contented with my portion ; and indeed no man ought to expect better usage , who considers , that Mr. Baxter himself , who hath deserved so well for his pious labours , could not escape , when he touch't upon their Darling Notions . And now , Christian Reader , I shall beg no more of thee , than to read this Discourse with an honest and unprejudiced mind , and as I did not compose it without imploring the guidance and direction of God , so I recommend it to thee with my hearty prayers , that it may prove as useful , as my intentions were honest and charitable . Farewel . THE CONTENTS . THE Introduction concerning the various significations of the Name Christ in Scripture , that it originally is the name of an Office , but is used also to signifie the Person invested with this Office , and the Gospel of Christ , and the Church of Christ. Pag. 1. Of what use the consideration of Christs Person is in the Christian Religion . 14 As first the greatness of his Person is a plain demonstration of Gods love to Mankind , in that he gave his own Son for us . 15 2. It gives great Reverence and Authority to his Gospel . 17 3. It gives great Authority to his Example . 18 4. This assures us of the infinite value of his Sacrifice , and of the power of his Intercession . 19 5. The Person of Christ is of no other consideration in the Christian Religion , than as it hath an influence upon the great Ends of his Undertaking . 21 Of the knowledge of Christ , and the various ways whereby God hath manifested himself to the World. 25 Dr. Owen's Notion of an acquaintance with Christs Person considered . 38 How the Nature and Attributes of God may be learn't from an acquaintance with the Person of Christ. 42. And how we learn the knowledge of our selves with respect to sin . 49. And to Righteousness . 53. And our wisdom to walk with God. 55 A new Scheme of Religion deduced from this acquaintance with Christs Person . 57 How unsafe it is to found Religion on a pretended acquaintance with Christs Person , which at most amounts to no more than uncertain conjectures or ambiguous and doubtful Reasonings . 76 This way will serve other men , as well as themselves , and another Scheme of Religion from an acquaintance with Christ. 80 Of expounding Scripture by the sound of words . 102 And by the Analogie of Faith. 118 What is meant by our Union to Christ. 142 Those Metaphors , which describe the Union betwixt Christ and Christians , do primarily refer to the Christian Church . 142 The Union of particular Christians to Christ is by means of their Union to the Christian Church . 143 In what sense Christ calls himself a Vine . 145 The Union betwixt Christ and the Christian Church is not natural , but political . 156 In what sense Christ is called a Shepherd , Head , and Husband . 157. The reason of these Metaphors . 159 This political Union is either only external and visible , or true and real , and what this external Union is . 168 Wherein the real Union consists , and concerning the subjection of our Souls and Spirits to Christ. 171 We are united to Christ by a participation of his Nature . 172. And by a mutual and reciprocal Love. 174 In what sense the Christian Church is called Gods Temple . 175 This Union to Christ represented in the Sacraments of the New Testament . 181 Fellowship and Communion with God and Christ in the Scripture-phrase signifie this political Union . 186 The Lords Supper the only Act , whereby our fellowship with God in this World is expressed . 192 Of our Union to the Person of Christ 196 What is meant by the Person of Christ. 200 The Personal Excellencies of Christ considered . 206 What is meant by the Fulness of Christ. 216 In what sense Christ is called our Life . 228 Concerning the Personal Righteousness of Christ. 234 What is meant by the Lord our Righteousness . 235 What is meant by the Righteousness of Faith. 245 What Abrahams Faith was whereby he was justified . 247. Phil. 3. 8 , 9. considered . 260 What St. Pauls Righteousness was while a Pharisee . 261 In what sense the Apostle opposes the righteousness of the Law to the righteousness of Faith. 264. And his own righteousness to the Righteousness of God. 274 Concerning the Conjugal Relation betwixt Christ and Believers , and whether this can intitle us to his Personal Excellencies , Righteousness , &c. 281 Concerning the Legal Union and Christ's being the Saints Surety . 287 Whether Christ fulfilled all Righteousness for us as our Mediator . 296 What influence the obedience of Christs life , and the Sacrifice of his death have upon our acceptance with God. 320 That some men place our Union to Christ before holiness of life , as appears from the whole progress of the Soul ( as they represent it ) to a closure with Christ. 337 That according to these Principles there is no certain way to get into Christ. 353. Nor any certain evidence of our being in Christ. 364 The Evidence of Sanctification considered . 366 Concerning the Love of Christ to Believers . 392 Concerning the Saints Love to Christ. 408 Errata . Pag. 17. lin . 22. for which was imitated by , read which was an imitation of , p. 52. l. 5. for truckle r. truck , p. 62. l. 28. r. sense , p. 65. l. 24. for thou r. then , p. 76. l. 24 , 25. & p. 77. l. 1. for guest r. ghest , l. 21. r. Counsel , p. 87. l. 5. r. Counsels , p. 89. in the Margent , for p. 19. r. 29. p. 95. l. 29. r. workings , p. 97. l. 9. for the r. that , p. 114. l. 8. for Lydo r. Lyaeo , p. 118. l. 5. r. non-sense , p. 126 l. 27. r. ghess , p. 139. l. 8. r. in the government of our lives , l. 15 r. sense , p. 189. l. 10. for and that the r. and that this is the , p. 225. l. 11. dele the , p. 337. l. 16. r. did not continue there , p. 383. l. 11. for zeal ; for God r. zeal for God. THE INTRODUCTION . CHAP. I. ALL errour hath some appearance of truth ; it being impossible to believe a plain and undisguised falshood : but yet most men are so easie and credulous , so impatient of severe inquiries , or by assed by so many corrupt passions and interests , that they are too often imposed on by very slight appearances : And commonly the first and fundamental mistake is in a confusion of names , in a doubtful and ambiguous use of words , especially in matters of Religion , which depend upon Revelation , and must be judged by the publick and authentick Records of inspired men : for it happens too often in this Case , that men consider nothing but the sound of words , and from thence form such uncouth Idaeas of Religion , as are fitted to the meanness of their understandings , or gratifie their natural Genius and disposition , or are calculated to serve an interest : And thus the Gospel of our Saviour is defaced and obscured by affected Mysteries , and Paradoxes , and senseless propositions ; and Christ himself , who was the brightness of his Fathers glory , and the express image of his Person , who in the most plain and perspicuous manner declared the will of God to us , is represented with a thicker Vail upon his Face than Moses , and the glory of the second Covenant is much more obscured with a mist of words , than the first was with Types and Figures . This will appear to any man , who shall observe , what strange interpretations are commonly made of those Texts of Scripture , especially in St. Pauls Epistles , wherein Christ is mentioned , what absurd propositions are built on them , what pernicious consequences drawn from them , to defeat the great ends of Christs appearing in the flesh . I always took it for granted , that Christ and his Religion were very well agreed , but , if we believe some men , there is as irreconcileable a difference between the Religion of Christs Person , and of his Gospel , as between the Law and Grace : For the Gospel of Christ is as severe a despensation as the Law , which dooms all men to Eternal misery , who live not very innocent and vertuous Lives ; but the Person of Christ is all Grace , a meer refuge and Sanctuary for the wicked and ungodly . Surely here must be a mistake somewhere ; for I am still of the mind , that the Person of Christ is not at odds with his Gospel ; and that the Person of Christ will save none whom his Gospel condemns ; or if Christ would save those , whom his Gospel condemns , viz. impenitent and incorrigible Sinners , I cannot imagine how men should know this without a particular Revelation , and I hope , they do not mean this by the private testimony of the Spirit to work assurance in them ; And yet we can think of no other way , since the Gospel is so silent in this matter : But it is easie to observe , where the mistake lies : for some men , where-ever they meet with the word Christ in Scripture , always understand by it the Person of Christ , and thus Faith in Christ , and hope in Christ , and the like Phrases , are expounded of a siducial relyance and recumbency on the Person of Christ for Salvation in contra-distinction to obedience to his Laws , which sets up a Religion of the Person of Christ in opposition to the Religion of his Gospel . And therefore the best way of rectifying this mistake , which sets the Person and the Gospel of Christ at such odds , is to examine the various significations of this name Christ in Scripture , which shall serve as an Introduction to what follows . And first Christ is originally the name of an Office , which the Jews call the Messias or one anointed by God : for under the Law , their Prophets , Priests , and Kings , were invested in their several Offices by the Ceremony of anointing them with Oyl , which was typical of that divine Unction the Holy Jesus received at his Baptism , when the Spirit of God descended on him like a Dove . All those legal Unctions were accomplisht in Iesus of Nazareth , whom God anointed with the Holy Ghost , and with power , Acts 10. Verse , 38. which was his Consecration to the Mediatory Function , and vertually contained all those Offices of Prophet , Priest , and King , which are not properly distinct Offices in Christ , but the several parts , and different administrations of his Mediatory Kingdom . His Preaching the Gospel ( which we commonly call his Prophetical Office ) was the exercise of his Regal Power and Authority , in publishing his Laws , and the conditions of Eternal Life . Hence the Gospel is so often called the Kingdom of Heaven , and our Saviour tells Pilate , that he was born to be a King , and the principal exercise of his Kingly Power in this World consists in bearing witness to the truth , Iohn 18. 37. that is , it was an Act of his Regal Power to Conquer errour and ignorance , to destroy the Kingdom of darkness by the brightness of his appearing , and to erect his Throne in the hearts and Consciences of men , by the power and evidence of truth ; which is a true spiritual Kingdom . And he was a Kingly Priest , a Priest after the order of Melchizedec , who was King of Salem , ( the new Ierusalem which comes down from Heaven ) and Priest of the most high God. Hebr. 7. Verse 1. when he offered himself a Sacrifice for sin , he acted like a King. No man took his life from him , but he had power to lay it down , and he had power to take it again , in the 10th Chapter of St. Iohn's Gospel , and 18. Verse . Herein he differ'd from other Kings , that he laid the Foundation of his Kingdom in his own blood , purchas'd and redeem'd his Subjects by the Sacrifice of himself . And that , to which we commonly appropriate the name of Regal Power , that authority he is invested with , to Govern his Church , to send his Spirit , to forgive sins , to dispense his Grace , and supernatural assistances , to answer Prayers , to raise the dead , and judge the World , and bestow immortal life on all his sincere Disciples , all this is the reward of his death and sufferings , and is therefore called his intercession , because like the intercession of the high Priest under the Law , it is founded on his expiation and Sacrifice . With his own blood he entred once into the holy place , having obtained eternal redemption for us . Hebrews 9. Verse 12. so that intercession signifies the Administration of his Mediatory Kingdom : the Power of a Regal Priest to expiate and forgive sins . This is a true account of the nature of Christs Kingdom , and the method whereby it is erected . He first conquers the minds of men by the power of his Word and Spirit ; and reduces them into subjection to God ; and then he pardons their sins , and raiseth them into an immortal life by the expiation of his Sacrifice , and that Power and Authority , which is founded on it . And this is the interpretation of the name Christ , which signifies a Mediatory King , immediately appointed by God to that Office , and consecrated to it by a Divine and Supernatural Unction . And thus the name Christ signifies in those places of Scripture , where Iesus is said to be the Christ , i. e. that Messias , whom God promised to send ; Which are so many and so obvious , that I need not name them . Secondly , Though Christ is originally the name of an Office , yet it is used in Scripture to signifie the Person , who is invested with this Office : for the use of names being for distinction , and the Office of a Mediator , which is the first signification of the name Christ , being appropriate to Him , it might well serve for a proper name , when once it was known , who was the Christ. And therefore though before his designation to this Office was publickly owned , he was only called Iesus , the name given him by the Angel , before he was born ; yet , when by his resurrection from the dead , He was declared with power to be the Son and the Christ of God , Christ became as much his proper name , as Iesus was before . In the Gospels , which contain the History of his Life and Death , He is always called Iesus , because all this time it was disputed , whether he were the Christ or not ; but in the Epistles , which are directed to the Christian Churches , which were founded on this Faith , that Iesus is the Christ , he is as familiarly called Christ as Iesus , and oftentimes by both , Iesus Christ. For there can be no mistake in the Person , by what name soever he be called , whether it belong to his Office , or Nature , or circumstances of his Life and Fortune , if there be but One , to whom that name belongs . Thirdly , Christ signifies the Gospel , and Religion of Christ , as Moses signifies the Writings , and Laws of Moses , and the Prophets , the Writings or Sermons of the Prophets ; in the 16. Ch. of St. Lukes Gospel , 29. Verse , They have Moses and the Prophets , let them hear them ; and in the 31. Verse , If they hear not Moses and the Prophets , neither will they be perswaded , though one rise from the dead . And there is nothing more usual in common speech , than to call any Laws , or Religion , or Philosophy , by the name of the first Authors : Thus in the 6. Chapter to the Galathians 15. Verse . In Christ Iesus neither Circumcision availeth anything , nor uncircumcision , but a new Creature : that is , in the Gospel , and Religion of Christ , nothing is of any value to recommend us to the favour of God , but a new Nature , a holy and vertuous life : The Law preferr'd Circumcision before Uncircumcision , but the Gospel of Christ makes no such distinction ; but instead of those external signs requires the inward purity of heart . Thus in the second Chapter of the Ep. to Coll. 8. Verse ; Beware lest men spoil you through Philosophy , and vain deceit , after the traditions of men , after the Rudiments of the World , and not after Christ. Where after Christ is opposed to the traditions of men , and the Rudiments of the World , and therefore must signifie not the Person , but the Religion or Gospel of Christ , i. e. have a care , lest you be corrupted with the foolish opinions and superstitions of men , which are inconsistent with the Christian Philosophy , a plain contradiction to the Doctrine and Religion of Christ. And in the 6. Verse , As you have therefore received Christ Iesus the Lord , so walk in him . i. e. obey the Doctrine of Christ , as you have been taught it by us , for so in the next Verse he calls it , Being established in the Faith , as you have been taught . The like we may see in the 4. Chapter of the Epistle to the Ephesians , 20 , 21. Verses , But you have not so learned Christ , if so be , you have heard him , and been taught by him , as the truth is in Iesus . Now what can learning Christ signifie ? but learning the Gospel of Christ. And how could the Ephesians , who never saw Christ in the flesh , be said to hear him , in any other sense , than as they heard his Gospel preacht to them , ver . 8. and to be instructed in him , as the truth is in Iesus ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , not , as our Translators render it , being taught by him , but instructed in him ) must be expounded of his Religion , in its genuine and primitive simplicity , so as Christ taught it his Disciples , without the mixture of such corrupt and impure Doctrines , as the Gnostick Hereticks had taught under the name of Christianity . These I take to be very convincing allegations of the use of the name Christ , for his Doctrine and Religion . Fourthly , It is acknowledg'd by all , that Christ sometimes signifies the Church of Christ , which is his body , the fullness of him , that filleth all in all : And thus we must understand those Phrases of being in Christ , engrafted into Christ , and united to Christ , which signifie no more than to be a Christian , One , who belongs to that Society , whereof Christ is the Head and Governour : thus it is used in the 12. Chapter of the Ep. to the Romans , 5. Verse . We being many are One Body in Christ , i. e. we are all but one Christian Society , which is the One Body of Christ. Thus Brethren in Christ , i. e. Christian Brethren , 1 Colossians . 2. Verse . And , if any man be in Christ , he is a new Creature : 2. Ep. to the Corinthians 5. Chapter 17. v. i. e. every sincere Christian is a new Creature , or , whoever professeth the Faith of Christ , and lives in Society with the Christian Church , hath obliged himself to live a new life : but of this more in its proper place . Thus variously is the name Christ used in the Writings of the Apostles , which hath occasioned very great mistakes in some mens Divinity , who are very zealous to advance Christs Person to the prejudice and reproach of his Religion . Who , instead of those substantial duties of the love of God , and men , and an universal holiness of life , have introduced a fanciful application of Christ to our selves , and Union to him , set off with all those choice Phrases of closing with Christ , and embracing Christ , and getting into Christ , and getting an interest in Christ , and trusting , and relying , and rowling our Souls on Christ : And instead of obedience to the Gospel , and the Laws of Christ , have advanced a kind of Amorous and Enthusiastick devotion , which consists in a passionate love to the Person of Christ , in admiring his Personal excellencies , and perfections , fulness , beauty , loveliness , riches , &c. The Foundation of all which Riddles , and Mysteries , is , that these men make the Person of Christ almost the sole object of the Christian Religion , and whatever is spoken of Christ with respect to his Offices , his Laws , and his Religion , they understand of his Person , and personal excellencies . And therefore the design of this discourse is to reconcile the Person of Christ with his Religion , that men may not abuse themselves with a pretended devotion to our Saviour , while they contemn his Laws , and purposely defeat the great end of his coming into the World. And to that end I shall discourse on these following Arguments . First , Of what use the consideration of Christs person is in the Christian Religion ; Secondly , What the Knowledge of Christ is ; Thirdly , Wherein our Union to Christ , and Communion with him consists ; Fourthly , Christs love to us , and our love to Christ. CHAP. II. Of what use the consideration of Christs Person is in the Christian Religion . THE first thing to be stated is , of what use the consideration of Christs Person is in the Christian Religion : For those men , who talk so much of the Person , and Personal excellencies of Christ frequently without any sense , and generally without any just ground from Reason or Scripture , are very clamorous , and alarm the World with strange jealousies and fears ; as if there were a party of men started up , who design to make Christ useless , and to reduce Religion to its first Natural State , which knew no Priest , nor Sacrifice , nor Mediator . A design , which , I profess , I am wholly a stranger to , as I believe all those are , who are so much charged with it ; The Foundation of my hope is that , which is the Foundation of the Christian Religion , the Sacrifice and Intercession of our Lord Iesus Christ. But I doubt not , it will appear in the Sequel , what the ground of these calumnies are , viz. that we are charged with making Christ useless , only because we dare not make his Laws and Religion so : And to prevent such scandals for the future , I shall lay the Foundation of all in this inquiry ; of what use the consideration of Christs Person is in the Christian Religion . By the Person of Christ I mean , what all men ought to mean , who talk of Christs Person , viz. Christ himself , as every mans Person is himself : and the only proper consideration here is the greatness of his Person , who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God man , the Son of God , in whom his Soul was well pleased , who left the glories of an Eternal Throne to undertake the work of mans redemption ; and this suggests many useful considerations , which have a great influence upon Religion . As first , This is a plain demonstration of Gods love to Mankind , that he sent so great and so dear a Person , as his only begotten Son , into the World to save Sinners . All Religion is founded on a belief of Gods Goodness , He that cometh to God must believe , that he is , and that he is a rewarder of them , that diligently seek him . Hebr. 11. 6. that is , must believe his Being and his Providence , that he loves , and takes care of good men ; for no man will serve God , who does not hope to be the better by it . And therefore every Religion had its proper demonstrations of Gods Goodness : Natural Religion was founded on those natural evidences of the Divine bounty and goodness in making and governing the World ; the Mosaick Religion on those miraculous deliverances , God wrought for Israel , and that particular providence , which watched over them : the Christian Religion , on the Incarnation , Death , and Resurrection of the Son of God ; a work of such stupendious love , that it is the wonder of Angels , and the astonishment , as well as praise of men . No man can doubt of Gods good will to Sinners , who sees the Son of God cloathed with our flesh , and dying as a Sacrifice for our sins ; this gives relief to our guilty fears , and does encourage us to retrieve our past follies by new obedience , that we have so great an assurance of God's goodness ; for he had nothing greater to bestow on us , than his Son ; And he that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things ? 8 Rom. 32. Secondly , This gives great reverence and authority to the Gospel , that it was preached by so great a Person , as the Son of God. Laws always partake of the fate and condition of the Law-giver ; the greater opinion we have of his Wisdom , and Reverence for his Person , the more sacred regard have we for his Laws ; and therefore Numa pretended , that he received his Laws from the Goddess Aegeria , to procure a greater veneration for them ; which was imitated by Lycurgus , and other Law-givers : thus God , who at sundry times , and in divers manners , spake in time past to the Fathers by the Prophets , hath in these last days spoken to us by his Son , whom he appointed Heir of all things , by whom also he made the Worlds . 1 Hebr. 1. 2. And his greatness and Authority gives an inviolable sanction and just reverence to his Laws . Therefore we ought to give the more earnest heed to the things which we have heard , lest at any time we should let them slip ; for if the word spoken by Angels was stedfast , and every ▪ transgression and disobedience received a just recompence of reward , how shall we escape , if we neglect so great Salvation , which at first began to be spoken by the Lord , 2. Hebr. 1. 2 , 3. To the same purpose is that Parable in Luke 20. 9. &c. Thirdly , The greatness of his Person gives great authority to his example . He came to be our Prophet and our guide , to teach us by his Precepts and his life ; now we love to imitate great Persons , and none so great as he , who was the brightness of his Fathers Glory , and the express image of his Person . His example secures the honour and reputation of vertue , and gives us an evident demonstration , wherein the perfection of our nature consists ; for he lived up to the perfection of humane nature , and the only way to be perfect is to live , as he lived . Nay the greatness of his Person makes all the expressions of his love and goodness the more wonderful . That the Son of God should become man , that when he was rich , for our sakes he should become poor , that the great Lord of the Creation should become a Minister and Servant , that the Lord of life and glory should suffer and die : These are such expressions of love and goodness , as we can never fully imitate , because we can never be so great , as he was , but yet they powerfully convince us , how reasonable it is for us to stoop to the meanest offices of kindness , since we can never stoop so low , as the Son of God did , when he came down from Heaven , and took up his Lodging in the grave . Fourthly , This assures us of the infinite value of his Sacrifice , and the power of his intercession : He was a Priest of a higher order than that of Aaron , and his Sacrifice of a greater value than the bloud of Bulls and Goats : God cannot but be pleased , when his own Son undertakes to be a ransom , and to make atonement for Sinners , which is so great a vindication of Gods Dominion and Soveraignty , of the authority of his Laws , and the Wisdom and Justice of his Providence , that he may securely pardon humble and penitent Sinners without reproaching any of his Attributes . And we can reasonably desire no greater security for the performance of this Gospel Covenant , than that it was sealed with the bloud of the Son of God , which is such a confirmation of God's Covenant and Promise , as the World never had before ; Christ is the surety of a better Testament , Hebr. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one who undertakes for the performance of it , and the security he gives us depends on thè vertue of his Priesthood and Sacrifice , and the power of his Intercession ; for so in Verse 21. the Apostle tells us , that God had confirmed the Priesthood of Christ by Oath , The Lord hath sworn and will not repent , Thou art a Priest for ever after the Order of Melchisedec : And whereas other Priests died , and left their Priesthood to their Successors , He continueth for ever , and therefore hath an unchangeable Priesthood , and is able to save them to the uttermost , that come unto God by him , seeing he ever liveth to make intercession for them . Verse 23 , 24 , 25. And who can desire a more powerful Mediator than the Son of God , to whom God hath given such signal demonstrations of his favour and acceptance by a voice from Heaven , and by the glory of his Miracles , and his Resurrection from the Dead ? And that the vertue of Christs Sacrifice and Intercession depends very much on the greatness of his Person is plain from the Epistle to the Hebrews ; the design of which is to show , how much the Priesthood and Sacrifice of Christ excels that of the Law , and the Foundation of all is laid in the first Chapter , where the Apostle discourses of his greatness and excellency , that he was the brightness of his Fathers glory , and the express Image of his Person ; the Heir of all things by whom he made the Worlds , exalted above all Angels , who hath an everlasting Throne and Scepter , and shall continue , when all other things moulder and vanish away . But Fifthly , The Person of Christ is of no other consideration in the Christian Religion , than as it hath an influence upon the great ends of his undertaking , i. e. we must expect no more from Christ upon account of his Personal excellencies and perfections , than what he hath promised in his Gospel : He hath told us there , whatever he intends to do for us , and hath charged us to expect no more from him . Math. 7. 21. Not every one , that saith unto me , Lord , Lord , shall enter into the Kingdom of Heaven , but he that doth the will of my Father , which is in Heaven . That is , you must not expect , that I will be better to you than my word , and receive you into the Kingdom of Heaven upon easier terms , than I have promised , I shall be moved with none of your flattering speeches , but how good and kind soever you may fancy me , unless you obey those Laws I publish in my Fathers name , I declare before hand , that I will disown you , when I come to judgment . For indeed should he absolve and justifie those men , whom the Gospel condemns , that is , wilful and incorrigible Sinners , this were to disanul that Covenant which he had sealed with his bloud : Christ is the object of our Faith and Hope , only as he is our Saviour , and he is our Saviour in no other sense , than as he is our Mediator , and he mediates for us as our Priest , that is in vertue of that Covenant , which he hath sealed with his bloud , and therefore we have no reason to expect any thing from the Person of Christ , which is not contained in his Covenant , much less which contradicts it , for that would be in effect to renounce his Mediation , and to trust to the goodness of his nature : And let any man judg , whether this be not to set up a new Religion , which hath no Covenant , and no Promise ; for whatever we can expect from Christ by vertue of a Promise , is contained in the Gospel , and if we expect any thing else from him upon his Personal account , it is without a promise : which at best reduces us to the same state , in which the World was , before God had made an express revelation of his will , when all their hopes were founded on that natural perswasion they had of the divine Goodness , that Faith , which is the Foundation of Natural Religion , that God is , and that he is a rewarder of them that diligently seek him . Hebr. 11. 6. thus these men trust in the Person of Christ without any Promise , nay ( which makes the case much worse ) in contradiction to the terms of that Covenant , which he sealed with his bloud : they quit his Promise and his Covenant , to rely and rowl upon his Person . This is so very absurd at first sight , that I know no man will be so senseless , as to owne it in so many words , nor do I charge any man with it ; but I say , this is the natural interpretation of trusting in the Person of Christ , in his blood , and merits , and satisfaction , fulness , and alsufficiency , and of relying and rowling the Soul on Christ for Salvation , and the like Phrases of a late date , in which some men place the whole mystery of the Gospel ; if they understand any thing more by them , than expecting to be saved according to the terms of the Gospel Covenant , that is , by believing and obeying the Gospel of Christ ; And certainly they must mean something more than this , or else they raise a great noise and clamour in the World , and confound mens minds with obscure and unscriptural phrases to no purpose : as will appear more in what follows . CHAP. III. Of the Knowledge of Christ. SECT . I. THE happiness of Mankind consists in the Knowledge and Love of God , who is the greatest and the best Being , and therefore our good God , who is never wanting to his own glory , and the happiness of his Creatures , hath taken care in all Ages by one means or other to make known himself and his will to the World. In the first Creation of all things he left such visible impresses of his own Divine Wisdom and Power on the works of Nature , and planted in the mind of man such a natural knowledge of himself , that it was as easie to discover the first Author of all things , as it is now for a well disposed eye to see the Sun , when it shines ; And while man preserved his innocence , God himself did not disdain to converse with him , and to give him very present and sensible demonstrations of his Power and Providence . In after Ages as Mankind grew more corrupt , and declined to Idolatry , God afforded good men the frequent apparitions of Angels , who were the great Ministers of his Providence ; and to instruct the more degenerate part of Mankind , he raised up some great examples and Preachers of Righteousness , such as Enoch , and Noah , and Abraham ; and gave such plain and undeniable proofs of his acceptance of these men , as might reasonably incourage others to imitate their examples . He translated Enoch immediately to Heaven , and preserved Noah and his Family in the Ark , when he destroyed the rest of the World by a deluge of Waters , which was a signal warning to that corrupt Generation , while the Ark was preparing and a great example to Posterity ; he sent Lot out of the ruins of Sodom , and made Abraham the Father of a great Nation , which was a convincing argument , how dear these good men were to God , and what others might expect from him , who would worship and fear him , as they did . But when the World would not be reformed by these single Examples , God chose the Posterity of Abraham to be a publick and constant demonstration of his Power and Providence , and care of good men . For when God chose the Posterity of Abraham to be his peculiar people , he did not design to exclude the rest of the World from his care and providence , and all possible means of Salvation , as the Apostle argues in Rom. 3. 29. Is he the God of the Iews only ? Is he not also of the Gentiles ? Yes of the Gentiles also : which argument , if it have any force in it , must prove Gods respect to the Gentiles before the preaching of the Gospel , as well as since , because it is founded on that natural relation God owns to all Mankind , as their merciful Creator and Governour , which gives the Gentiles as well as Jews an intrest in his care and providence . This plainly evinces , that all those particular favours , which God bestowed on Israel , were not owing to any partial fondness and respect to that people , but the design of all was to encourage the whole World to worship the God of Israel , who gave so many demonstrations of his power and providence . For this reason God brought Israel out of Aegypt , with great signs and wonders and a mighty hand , ( when he could have done it with less noise and observation ) that he might the more gloriously triumph over the numerous Gods of Aegypt , and all their enchantments and divinations , and that he might be honoured on Pharoah and all his Host. For this reason he maintained them in the Wilderness at the constant expence of miracles , fought all their Battles for them , and many times by weak and contemptible means overthrew great and puissant Armies , drove out the Inhabitants of Canaan , and gave them possession of that good land . I say one great and principal design of all this was to convince the World of the Majesty and Power of the God of Israel , that they might renounce their foolish Idolatries and Country Gods , and consent in the worship of that One God , who alone doth wondrous things ; this account the Psalmist gives of it ; that God wrought such visible and miraculous deliverances for Israel , to make his glory and his power known among the Heathen ; The Lord hath made known his Salvation , his righteousness hath he openly shewed in the sight of the Heathen . Psalm 98. 2. That the Heathen might fear the name of the Lord , and all the Kings of the Earth his glory , i. e. that all Nations might worship God , and all Kings submit their Crowns and Scepters to him . Psal. 102. 15. that by this means they might be instructed in that important truth , That the Lord is great and greatly to be praised , that he is to be feared above all Gods ; for all the Gods of the Nations are Idols , but he made the Heavens . Psal. 96. 4 , 5. And as God set up the people of Israel as a visible demonstration to all the World of his power and providence , so he committed his Laws and Oracles to them , from whence the rest of the World , when they pleased , might fetch the best rules of life , and the most certain notices of the divine will. In such ways God instructed the World in former Ages , by the light of Nature , and the examples of good men , and the Sermons of the Prophets , and the publick example of a whole Nation , which God chose for that very purpose . But when long and sad experience had proved all these ways ineffectual to reform the World , at last God sent his own Son into the World , to make a full and perfect Declaration of his will , to give the best rules of life , and to encourage our obedience by the most express promises of a blessed Immortality . This was one great design of Christ's appearing in the World , to reveal and declare God to us . Iohn 1. 18. No man hath seen God at any time , the only begotten Son , which is in the bosom of the Father , he hath declared him : and in Math. 11. 27. All things are delivered unto me of my Father , no man knoweth the Son , but the Father , neither knoweth any man the Father , but the Son , and he , to whomsoever the Son will reveal him . That is , God hath now committed unto Christ all the secret purposes of his Counsel concerning the Salvation of Mankind , which were concealed from Ages . None of the Prophets , which lived before , did so fully understand it , nor have we any other certain way of knowing this ▪ but by the Revelation Christ hath made to us . Thus in Iohn 14. 6 , 7. Iesus saith unto him , I am the way , the truth , and the life , no man cometh unto the Father but by me ; if you had known me , you should have known my Father also , and henceforth you have known him , and have seen him . That is , I alone declare the true way to life and happiness , and no man can thoroughly understand the will of God but by learning of me , and therefore whoever knows me , i. e. whoever is acquainted with the Doctrine and Religion I preach , knows my Father also , that is , is thoroughly instructed in God's mind and will , as he proves in the following Verses . So that to know God , is to understand the will of God concerning the Salvation of Mankind , and to know Christ , is to understand that Declaration he hath made of Gods will to the World , i. e. the Gospel , which he Preached , which is therefore called , the light of the knowledge of the glory of God in the face of Iesus Christ. 2 Cor. 4. 6. That is , that glorious manifestation God hath made of himself to the World by Christ : for the face of Christ , signifies all that , whereby he made himself known , as a man is known by his face , that is , his Laws , and Religion , and Miracles , whereby it appeared , that he was the Son of God , the great Prophet and Saviour of the World ; by all this the glory of God was manifested ; in which the Apostle alludes to that shining glory , which appeared on the face of Moses , when he came down from the Mount ; which was but typical of that bright and glorious manifestation , God would make of himself by Christ. God was seen in Christ , he that hath seen me hath seen my Father , that is in plain words , the will of God was fully declared to the World by Christ : upon which account too ( as well as with respect to his divine Nature ) he is called the brightness of his Fathers glory , and the express image of his Person . Hebr. 1. 1. those discoveries Christ hath made of God , being a bright and glorious reflexion of the Nature and Attributes of God , of his Eternal Wisdom , and truth , and holiness , as true a representation of the divine nature and will , as any Picture is of the person it represents . It is plain , that in this sense Christ is called the image of God. 2 Cor. 4. 4. Lest the light of the glorious Gospel of Christ , which is the image of God , should shine unto them . Where Christ's being the Image of God comes in very abruptly , unless we understand it in this sense , that he is the Image of God with respect to the glorious Revelations of the Gospel , which contain a true and faithful account of God's Nature and Will. The result of all is this , that God is the last and highest object of Religious and saving Knowledge , i. e. that the only Knowledge necessary to the purposes of Religion , is such a knowledge of God's Nature and Will , as is sufficient to direct our actions , and encourage our obedience : and whereas God was formerly known by the light of nature , and the works of Creation and Providence , and those partial and occasional revelations of his will , which he made to the World ; now the only true medium of knowing God is the Knowledge of Christ , who came into the World to declare God to us . He knows God best , who is best acquainted with those Revelations Christ hath made of God's will : i. e. who understands the Gospel in its full extent and latitude . This is the meaning of that expression in Iohn 17. 3. This is life Eternal , that they might know thee the only true God , and Iesus Christ , whom thou hast sent , i. e. the only way to Eternal Life is to know the nature and will of God , and the only certain way of attaining to the knowledg of God is by knowing Christ , whom God sent into the World to publish the Everlasting Gospel , who hath made more perfect revelations of Gods will , than ever the World had before , and who alone hath brought life and immortality to light ; so that to know Christ is not meerly to know his Person , which we can have no other knowledge of , than what he hath been pleased to reveal to us , but to be acquainted with the whole Doctrine of the Gospel in its native simplicity , as he published it to the World , which I observed before . The Apostle calls this learning Christ , and being instructed in him , as the truth is in Iesus . For when we speak of the Knowledge of Christ , we must consider him as our Prophet , and so to know Christ signifies to know his Gospel ; and to preach Christ is to preach his Gospel , to expound all those rules of life and Articles of Faith , which are contained in it ; whether they are concerning the nature of God , or a future State , or his own Nature and Office , and Mediation . Thus Philip preached Christ to the Samaritanes , Acts 8. 5. which in Verse 12. is called preaching the things concerning the Kingdom of God , and the name of Iesus Christ. That is the whole Doctrine of the Gospel . This should make all considering men ashamed of those unreasonable and groundless clamours , that Christ is not preached , unless he be named in every sentence , whether the argument require it or not ; as if preaching Christ were to be understood in a literal sense of preaching nothing , but the name of Christ : those preach Christ most , who are careful to confirm men in the belief of the Gospel , and of that great promise of immortal life , who expound his Laws , and the true nature and design of his Mediation ; for every part of the Gospel is part of the Knowledge of Christ , and his Laws as principal a part as any , because the design of the whole Gospel is to make us obedient to these Eternal Rules of Righteousness , whereby we are transformed into the nature and Image of God , and qualified for the happiness of Heaven . There is indeed a larger notion of the Knowledge of God and Christ , which includes the vertue and efficacy of this knowledge : for the design of all Religious knowledge being the Government of our lives and actions , how true soever our speculations are , the Scripture brands all those as ignorant of God , who do not love , and reverence , and obey him : and though we be acquainted with the whole Doctrine of the Gospel , unless we heartily believe it , and obey all those Revelations Christ hath made , we know him not : Iohn 1. 2 , 3. Hereby we know , that we know him , if we keep his Commandments . And Verse 4. He that saith , I know him and keepeth not his Commandments is a lyar , and the truth is not in him . And 1 Iohn 3. 6. Whosoever abideth in him sinneth not , whosoever sinneth hath not seen him , neither known him . Not but that bad men may have as true a speculative knowledge of the nature and design of the Gospel , as good men have , but the meaning is , that this is a knowledge , which serves no end , which wants life and sense , and makes men no better , than if they were perfectly ignorant ; and therefore is of no other account with God , than ignorance , unless it be to aggravate their sins , and their condemnation . SECT . II. Of acquaintance with the Person of Christ. AFter this plain account wherein the Knowledge of Christ consists , the sum of which is , that to know Christ is to understand his Gospel , which contains all those revelations he made of God's will , it will be necessary to examine another notion of the Knowledge of Christ very distinct from this , which contains a greater secret , than at first one would imagine , and that is an acquaintance with the Person of Christ , which if we will believe some men , is the only fountain of saving knowledge . I shall not envy the Author the glory of this discovery , and therefore shall honestly confess , where I had it , viz. in a Book Entitled , Communion with God the Father , Son , and Holy Ghost each Person distinctly . Written by Iohn Owen , D. D. And that I may not do this Author wrong , I must tell you , what he means by acquaintance with Christ's Person , an account of which we have in digression 2. pag. 87. of the excellency of Christ Iesus . Where he tells us , that Christ is not only the Wisdom of God , but made wisdom to us , not only by teaching us wisdom ( that is by the Doctrines he preached , and those revelations he hath made of God's will ) as he is the great Prophet of the Church , but also because by the knowing of him , we become acquainted with the wisdom of God , which is our wisdom . To which purpose he applies that Text , which speaks of the Doctrines and Revelations of Christ , to his Person . Coll. 2. 3. For in him dwell all the Treasures of Wisdom and Knowledge . So that our acquaintance with Christ's Person , in this man's Divinity , signifies such a knowledge of what Christ is , hath done , and suffered for us , from whence we may learn those greater , deeper , and more saving Mysteries of the Gospel , which Christ hath not expresly revealed to us : for so he adds soon after , that these properties of God ( his pardoning mercy , &c. ) Christ hath revealed in his Doctrine , in that revelation he hath made of God and his will , but the life of this knowledge lies in an acquaintance with his Person , wherein the express image and beams of this glory of his Father doth shine forth : that is , that these things are clearly , eminently , and savingly , only to be discovered in Iesus Christ ; as he explains himself . So that it seems , the Gospel of Christ makes a very imperfect and obscure discovery of the nature , and Attributes , and will of God , and the methods of our recovery ; we may thoroughly understand whatever is revealed in the Gospel , and yet not have a clear and saving knowledge of these things , unless we gain a more intimate acquaintance with the Person of Christ. This indeed advances the Person of Christ very much , but is no great commendation of his Gospel , and prophetick office : It sets up a new rule of Faith above the Gospel , viz. an acquaintance with Christ's Person , in whom dwell all the treasures of wisdom and knowledge . But that you may better understand the whole mystery of this Acquaintance with the Person of Christ : I shall first show you what additions these men make to the Gospel of Christ from an acquaintance with his Person ; and secondly , show you what an unsafe way of arguing this is , and how prejudicial to the Christian Religion . First , to show you what additions these men make to the Gospel of Christ from an acquaintance with his Person . And I confess , I am very much beholden to this Author for acknowledging whence they fetch all their Orthodoxy , and Gospel Mysteries ; for I had almost pored my eyes out with seeking for them in the Gospel , and could never find them ; but I learn now , that indeed they are not to be found there , unless we be first acquainted with the Person of Christ. This is an argument well worth considering , and if this discourse should prove long ( as I fear it will ) I doubt not , but the usefulness of it will be a sufficient reward both to the Writer and Reader . And since I owe this discovery to Dr. Iohn Owen , I shall confine my self to his method , who in the place above-mentioned tells us , that the sum of all true wisdom and knowledge may be reduced to these three heads . First , The knowledge of God , his nature and properties . Secondly , The knowledge of our selves with reference to the will of God concerning us . Thirdly , Skill to walk in Communion with God. In these three is summed up all true wisdom and knowledge , and not any of them is to any purpose to be obtained , or is manifested ; but only in and by the Lord Christ. Where By is fallaciously added to include the Revelations Christ hath made , whereas his first undertaking was to show how impossible it is to understand these things savingly and clearly , notwithstanding all those Revelations God hath made of himself and his will by Moses , and the Prophets , and by Christ himself , without an acquaintance with his Person . But to let that pass , I shall begin with the knowledge of God , his nature and properties ; and I shall not particularly examine every thing , he says , but principally take notice of those peculiar discoveries of the nature of God , which the World was ignorant of before , and of which Revelation is wholly silent , but are now clearly and savingly learnt from an Acquaintance with Christ's Person . The light of nature and the works of Creation and Providence , and those manifold Revelations God hath made of himself to the World , especially that last and most perfect Revelation by Iesus Christ our Lord ; assure us , that God is infinite in all perfections ; that he is so powerful , that he can do whatever he pleases ; so wise , that he knows how to order every thing for the best ; so good , that he desires and designs the happiness of all his Creatures according to the capacity of their natures ; so holy , that he hath a natural love for all good men , and will not fail to reward them ; but hates all sin and wickedness , and will as certainly punish all obstinate and incorrigible Sinners ; but yet that he is very patient and long-suffering towards the worst of men , and uses various methods of kindness and severity to reclaim them , and is as ready to pardon them , when they return to their duty , as a kind Father is to receive an humble and penitent Prodigal : These properties of God are plainly revealed in the Scripture without any further acquaintance with the Person of Christ ; And had Christ never appeared in the World , yet we had reason to believe , that God is thus wise , and good , and holy , and merciful , because not only the works of Nature and Providence , but the word of God , assure us , that he is so : the Appearance of Christ did not first discover the nature of God to us , but only gave us a greater expression of God's goodness , than ever we had before : confirms us in the belief of what we had learnt before from nature , and Revelation , just as his Resurrection , which is an ocular demonstration of another life , confirms us in the belief of that blessed Immortality , he had promised ; and yet we could not have learnt this neither from the Person of Christ , had he not told us , for what ends he came into the World , as will appear more anon . And is not this a confident man to tell us , that the love of God to Sinners , and his pardoning mercy could never have entred into the heart of man but by Christ ; when the experience of the whole World confutes him ; for whatever becomes of his new Theories , both Jews and Heathens ( who understood nothing at all of what Christ was to do in order to our recovery ) did believe God to be gracious and merciful to Sinners , and had reason to do so , because God himself had assured the Jews , that he was a gracious and merciful God , pardoning iniquitiy , transgressions and sins . And those natural notions the Heathens had of God , and all those discoveries God had made of himself in the works of Creation and Providence , did assure them , that God is very good , and it is not possible to understand what goodness is without pardoning Grace . But yet the truth is , considering what these men mean by the love and pardoning Grace , and Justice , and Patience , and Long-suffering of God , I must acknowledge , that these properties could never have been discovered but by a too familiar acquaintance with Christ's Person ; for Nature and Revelation say nothing of them ; As for Instance , he tells us , that in Christ ( that is in his death and sufferings for our sins ) God hath manifested the naturalness of this Righteousness ( i. e. vindictive justice in punishing sin ) unto him , in that it was impossible , that it should be diverted from Sinners without the interposing of a propitiation . That is , that God is so just and righteous , that he cannot pardon sin without satisfaction to his justice : now this indeed is such a notion of justice , as is perfectly new , which neither Scripture nor nature acquaints us with : for all mankind have accounted it an Act of goodness ( without the least suspition of injustice in it ) to remit injuries and offences , without exacting any punishment : And that he is so far from being just , that he is cruel and savage , who will remit no offence , till he hath satisfied his revenge . That part of justice , which consists in punishing offenders , was always lookt on as an Instrument of Government , and therefore the exacting or remitting punishment was referred to the wisdom of Governours , who might spare , or punish , as they saw reason for it , without being unjust in either , and therefore , had not one who pretends to so great and personal an Acquaintance with Christ said so , I should rather have thought , that God's requiring such a Sacrifice , as the death of Christ , for the expiation of our sins was not , because he could not do otherwise , but because his Infinite Wisdom judged this the best and most effectual way of dispencing his Grace : But though this be a very terrible discovery of the naturalness of Gods righteousness or vindictive justice , yet he makes some amends for it in that comfortable discovery of his patience and long-suffering towards Sinners ; for now in Christ the very nature of God is discovered to be love and kindness : a happy change this from all justice to all love ! but how comes this to pass ? why the account of that is very plain : because the justice of God hath glutted its self with revenge on sin in the death of Christ , and so hence forward we may be sure he will be very kind , as a revengful man is when his passion is over ; for so he speaks very honourably of God , whatever discoveries were made of the Patience and lenity of God unto us , yet if it were not withal revealed , that the other properties of God , as his Iustice and Revenge for sin , had their actings also assigned them to the full , there could be little consolation gathered from the former . That is , he would not believe God himself , though he should make never so many promises of being good and gracious to Sinners , unless he were sure , that he had first satisfied his revenge , which indeed is such a Character of the Love and Patience of God , as we could never have understood , but from an intimate acquaintance with the Person of Christ. The sum of which is , that God is all love and Patience , when he hath taken his fill of revenge , as others use to say , that the Devil is very good , when he is pleased . But however sinners have great reason to rejoice in it , when they consider the nature and end of God's Patience and forbearance towards them , viz. That it is Gods taking a course in his infinite wisdom and goodness , that we should not be destroyed notwithstanding our sins . That as before the least sin could not escape without a just punishment , justice being so natural to God , that he cannot forgive without punishing ; so the justice of God being now satisfied by the death of Christ , the greatest sins can do us no hurt ; but we shall escape with a Notwithstanding our sins . This it seems we learn from an acquaintance with the Person of Christ , though his Gospel instructs us otherwise , that without holiness no man shall see God. As for the Wisdom of God ( which is another property he instanceth in ) no doubt , but the Gospel of Christ makes great and glorious discoveries of it , but then this is not very consistent with those other discoveries of the nature of God : for if justice be so natural to God , that nothing could satisfie him but the death of his own Son , the redemption of the World by Christ may discover his justice , or his goodness , but not his Wisdom ; for Wisdom consists in the choice of the best and fittest means to attain an end , when there are more ways , than one of doing it . But it requires no great Wisdom to chuse , when there is but one possible way : and whatever Wisdom there is in Gods redeeming the World by his own Son , the knowledge of it is wholly owing to the Revelations of the Gospel , not to such a fanciful acquaintance with Christ as these men talk of : Thus you see what excellent discoveries of the Nature of God are owing to an acquaintance with the Person of Christ ; And the second thing we learn from hence is the knowledge of our selves , and that in respect of Sin , and in respect of Righteousness : As for sin , the Gospel assures us , that God is an irreconcileable Enemy to all wickedness , it being so contrary to his own most holy Nature , that if he have any love for himself , and any esteem and value for his own perfections , and works , he must hate sin , which is so unlike himself , and which destroys the beauty and perfection of his Workmanship . For this end he sent his Son into the World to destroy the works of the Devil , and to reduce Mankind to their obedience , to their great Creator , to restore them to the uprightness and integrity of their natures , and thereby to a state of friendship with God : This was the end of his holy Laws and precious Promises , and exemplary Life , and meritorious Death , and glorious Resurrection , and powerful Intercession for us , to deliver us from the Power and Dominion of Sin , to make us first holy , as God is , and then to receive us into that Blessed place , where God dwells . But now acquaintance with the Person of Christ makes just such a discovery of sin , as it did of the naturalness of God's Justice to him ; i. e. that the desert and demerit of sin is such , that it is impossible to make any atonement or satisfaction to the justice and wrath of God , but only by the Death of Christ , otherwise Christ had died in vain : that is , that God could not forgive it without full satisfaction , which nothing but the Death of Christ could make . Thus we learn our disability to answer the mind and will of God in all or any of the obedience he requireth : that is , that it is impossible for us to do any thing that is good , but we must be acted like Machines by an external force , by the irresistable power of the Grace and Spirit of God ; this I am sure is a new discovery ; we learn no such thing from the Gospel , and I do not see , how he proves it from an acquaintance with Christ. But still there is a more glorious discovery than this behind , and that is , the glorious end whereunto sin is appointed and ordained ( I suppose he means by God ) is discovered in Christ , viz. for the demonstration of Gods vindictive justice in measuring out to it a meet recompence of reward , and for the praise of God's glorious grace in the pardon and forgiveness of it . That is , it could not be known , how just and severe God is , but by punishing sin , nor how good and gracious God is , but by pardoning it , and therefore lest his justice and mercy should never be known to the World , he appoints and ordains sin to this end , that is Decrees , that men shall sin , that he may make some of them the Vessels of his wrath , and the examples of his fierce vengeance and displeasure , and others the Vessels of his mercy to the praise and glory of his free Grace in Christ : this indeed is such a discovery , as nature and revelation could not make . For nature would teach us , that so infinitely a glorious Being , as God is , needs not sin and misery to recommend his glory and perfections , and that so holy a God , who so perfectly hates every thing , that is wicked ; would not truckle and barter with Sin and the Devil for his glory . And that so good a God had much rather be glorious in the happiness , and perfection , and obedience of his Creatures , than in their sin and misery : and Revelation tells us the same thing , that as much as sin is for the glory of his vindictive justice , yet God takes no pleasure in punishing , delights not in the Death of a Sinner , but rather that he should return and live : that is , he had rather there were no occasion for punishing , than be made glorious by such acts of vengeance : and therefore though God be so holy as to punish incorrigible Sinners , and so merciful , as to forgive all true Penitents through our Lord Jesus Christ , yet he did not ordain , and appoint , and decree sin to this end : for vindictive justice and pardoning mercy are but secondary Attributes of the Divine Nature , and therefore God cannot primarily design the glorifying of them ; for that cannot be without primarily designing the sin and misery of his Creatures , which would be inconsistent with the goodness and holiness of his Nature . Thus Nature and Revelation teaches , though these men pretend to have learn't otherwise from an acquaintance with Christ. Thus much for the knowledge of our selves with respect to sin , which is hid only in the Lord Iesus . But then we learn what our righteousness is , wherewith we must appear before God from an acquaintance with Christ. We have already learnt , how unable we are to make atonement for our sins , without which they can never be forgiven , and how unable we are to do any thing that is good : and yet nothing can deliver us from the justice and wrath of God , but a full satisfaction for our sins , and nothing can give us a title to a reward , but a perfect and unsinning righteousness ; what shall we do in this Case ? how shall we escape Hell , or get to Heaven , when we can neither expiate for our past sins , nor do any good for the time to come ? why here we are relieved again by an acquaintance with Christ : his Death expiates former iniquities , and removes the whole guilt of sin : but this is not enough , that we are not guilty ; we must also be actually righteous ; not only all sin is to be answered for , but all righteousness is to be fulfilled . Now this righteousness we find only in Christ , We are reconciled to God by his Death , and saved by his life , that actual obedience he yielded to the whole law of God , is that righteousness , whereby we are saved : we are innocent by vertue of his Sacrifice and expiation , and righteous with his righteousness . Now this is a mighty comfortable discovery , how we may be righteous without doing any thing that is good , or righteous . And I confess we could never have known this but by an acquaintance with his Person ; for his Gospel makes a different representation of it ; tells us expresly , that he is righteous , who doth righteousness , that without holiness no man shall see God : that the only way to obtain the pardon of our sins is to repent of them , and forsake them ; and the only thing that gives a right to the promises of future glory , is to obey the Laws , and imitate the example of our Saviour , and to be transformed into the nature and likeness of God : and though our obedience be not in every thing exact and perfect , if it be sincere , we shall be accepted for the sake of Christ , and by vertue of that Covenant of Grace , which he hath sealed with his blood , which admits of an Evangelical , instead of a strict legal perfection : such different discoveries doth an acquaintance with the Gospel , and with the Person of Christ , make . The third part of our Wisdom is to walk with God , and to that is required Agreement , acquaintance , a way , strength , boldness , and aiming at the same end : and all these with the Wisdom of them are hid in the Lord Iesus . The sum of which in short is this , that Christ having expiated our sins , and fulfilled all righteousness for us , though we have no personal righteousness of our own , but are as contrary to God , as darkness is to light , and death to life , and an universal pollution and defilement to an universal and glorious holiness , and hatred to love ; yet the righteousness of Christ is a sufficient , nay the only foundation of our agreement , and upon that , of our walking with God : though St. Iohn tells us , If we say we have fellowship with him , and walk in darkness we lye , and do not the truth , but if we walk in the light , as God is in the light , then have we fellowship one with another , and ( then ) the blood of Iesus Christ his Son cleanseth us from all sins . Iohn 1. Ch. 1. v. 6 , 7. And our only acquaintance with God and knowledge of him is hid in Christ , which his word and works could not discover , as you heard above . And he is the only way , wherein we must walk with God , and we receive all our strength from him ; and he makes us bold and confident too , having removed the guilt of sin , that now we may look Justice in the face , and whet our Knife at the Counter door , all our Debts being discharged by Christ , as these bold acquaintance and familiars of Christ use to speak . And in Christ we design the same end that God doth , which is the advancement of his own glory : that is , I suppose , by trusting to the expiation and righteousness of Christ for Salvation , without doing any thing our selves , we take care that God shall not be robbed of the glory of his free Grace by a competition of any merits and deserts of our own : These are those great Gospel Mysteries and Soul-saving truths , which are learnt from an acquaintance with Christ's Person , which his Gospel is so silent in , or speaks so darkly and imperfectly of , that it was impossible to understand them , without being first acquainted with his Person . And that you may the better understand the whole design and contrivance of it , I shall put every thing into its just and natural order ; God then from the beginning designed to glorifie his justice , and his mercy , and because there had been no occasion either to punish or pardon , unless man had sinned , he appointed and ordained sin for the glory of his vindictive justice and pardoning Grace : and accordingly ( since nothing can withstand the Decrees and appointments of God ) it pleaseth God that Man should sin ; but when he hath sinned he is extreamly displeased with it , and now his Justice must be satisfied ; for it is impossible for God to forgive the the least sin without a compleat and perfect satisfaction ; this falls hard upon those miserable wretches , whose ill fortune it was , without any faults of theirs , to be left out of the Roll of Election , and who have no way to satisfie the Divine Justice , but by their Eternal Torments ; by this it appears , how rigorously just God is , that he will never pardon the least sin , when he can serve his own glory by the misery and confusion of Sinners : But this is but one part of the glory of God , to be just in punishing sin , the other is to shew mercy in sparing and rewarding the Sinner ; now here was the great difficulty , how God should be just , and merciful too , when Justice requires a full satisfaction , and mercy excludes all desert . For the demerit of sin being infinite , no Creature can expiate sin , but by enduring infinite , that is endless Torments ; and those who must be always miserable , can never be the subjects of God's mercy . To unite these two extreams , and reconcile such contradictions , was a work of infinite Wisdom , as well as goodness ; And it was effected thus . God sends his only begotten Son our Lord Jesus Christ into the World to fulfil all righteousness in his life , and to make a full satisfaction for sin by his Death . For his blood being of infinite value ( as being the blood of the Son of God ) could expiate an infinite guilt , and so make a compleat satisfaction to Justice ; which is more glorified by the Death of Christ , than by the Eternal miseries of all the Sinners in the World , because it discovers the naturalness of Justice to God ( which is the Position to be maintain'd ) that he could not pardon without full satisfaction , that is , that he is so just , that he hath not one dram of goodness in him , till his rage and vengeance be satisfied ; which is I confess a glorious kind of Justice : But now the Iustice and vengeance of God having their actings assigned them to the full , being glutted and satiated with the blood of Christ ; God may pardon as many and great sins , as he pleases , without fear of the least imputation of injustice : and now a glorious and more comfortable Scene of mercy begins to appear ; now God embraces Sinners , as a kind Father , and accounts them perfectly innocent in vertue of that satisfaction Christ hath made for their sins ; but this is not enough , the law of God must be fulfilled , as well as his justice satisfied , we must be righteous , as well as innocent , otherwise we may escape punishment , but can expect no reward ( though I confess , I should have thought , that Christ had satisfied for sins of omission , together with sins of Commission : and as by his satisfaction for our doing , what we ought not to do , we are reputed by God as having never done any thing amiss , so by his satisfaction for our neglecting what we ought to have done , we might by the same reason be reputed by God perfectly righteous , to have done all , that we ought , to have kept the whole Law , but it seems this was not sufficient ) and therefore as the satisfaction of Christ is imputed to us for the forgiveness of sins , so the righteousness of Christ is imputed to us to make us perfectly righteous ; and this makes the Grace of God perfectly free without any suspition of merit or desert in us . And now God and Sinners may agree very well and walk comfortably together , for though they have guilt enough , and he Justice enough to destroy a World , yet there is no danger , since Christ hath satisfied Justice ; and though he be infinitely holy and pure , perfect light , and Sinners abominably filthy , yet there is no fear he should loath and abhor them , when they are Cloathed with the white and spotless Robes of Christs righteousness ; and they are so well acquainted now with the design of God to advance the glory of his free Grace in their Salvation , that they are very secure , that neither their past sins , nor present habitual impurities can do them any hurt : but they shall be saved with a notwithstanding their sins . These are those fundamental Doctrines , with which these men have blessed the World from a pretended acquaintance with Christ's Person , which are so unlike the holy Religion of our Saviour , that for distinction sake , it ought to be called the Religion of Christ's Person , in opposition to the Religion of his Gospel . And since we have discovered the Principles of this new Religion of Christ's Person , I cannot forbear inquiring briefly into the practical inferences from it , that we may at once view the grand Mystery of this Religion both in its principles and practice . Now the practice of this Religion consists in accepting of Christ , and coming to him , and applying his merits and satisfaction , and righteousness to our selves , for pardon and justification ; and in those duties which are consequent upon such an Union and closure with Christ. For Christ having satisfied for our sins , and fulfilled the righteousness of the law for us , it is a plain and necessary consequence , that we have nothing to do , but to get an interest in the satisfaction and righteousness of Christ , that they may be imputed to us ; for he is very ignorant of Christ , who hopes that any thing else will avail him to Salvation . Now that we may thus come to Christ and close with him , it is absolutely necessary , that we be sensible of our lost and undone condition out of Christ. How impossible it is for us to atone the wrath of God , or to have any righteousness of our own , which can bear the severe scrutiny of his justice ; and in a sence of this we must work our imagination and fancy into great terrours and agonies , and a dismal fear of the unsupportable wrath of God , and his natural and inexorable justice : this is the spirit of bondage , which we must lie under , before we can attain to the Spirit of Adoption : for we shall never value and prize Christ , and go to him for Salvation , till we are convinc't of our necessity of him , and driven to him by the threatnings and terrours of the Law ; and the promise of ease and rest , is made only to the weary and heavy laden ; and these only shall be satisfied , who hunger and thirst after the imputed righteousness of Christ. And now being thus stung with sin , it is time for us to look up to Christ , as the Israelites did on the brazen Serpent , that we may be healed ; now we must begin to see his fulness and perfection and suitableness to the wants and necessities of our Souls , that he is our atonement and expiation , our wisdom and righteousness , all that we can desire or need . And if it should so happen , that the sense of our sins and unworthiness makes us afraid to come to Christ , and apply him to our Souls , we must then have recourse to our acquaintance with the Person of Christ , to answer all our doubts , and quiet our Consciences . As for instance , Dost thou object I am a great Sinner , and will Christ save me ? the Answer is easie , whom did Christ come to save ? whom doth God justifie but the ungodly ? did he take our flesh upon him , and not our sins ? ballance all things together , your sins and Christs merits together , and the greatness of your sins should not so much discourage you from coming to Christ , as the greatness of his merits should encourage you to come to him . For where sin abounded , Grace did much more abound . Compare your distress and Christ's compassion together , your wants and Christ's fulness together , your unworthiness and Christ's freeness together , your desires and Christ's invitations together , your own weakness and Christ's strength together , Satan's objections and Christ's answers together ; and now if Christ do not prevail above all thy fears , thou art not worthy to be acquainted with him . Nay further , if thou objectest , what have I to do with Christ ? why should he have to do with me ; who have such an unholy , vile , hard , blind , and most wicked heart ? ( the objection you see is full and home to the purpose , but mark the answer ) O! for the Lord's sake dishonour not the Grace of Christ , it is true , thou canst not come to Christ , till thou art laden , humble , and separated from thy sins — yet remember for ever , that no more sorrow for sin , no more separation from sin , is necessary to thy closing with Christ , than so much , as makes thee willing , or rather not unwilling , that the Lord should take it away ; and know , if thou seekest for a greater measure of humiliation , antecedent to thy closing with Christ , than this , thou showest the more pride therein , who wilt rather go into thy self to make thy self holy and humble , that thou maist be worthy of Christ , than go out of thy self unto the Lord Iesus to take away thy sin ; In a word , who thinkest , Christ cannot love thee , until thou makest thy self fair , and when thou thinkest thy self so ( which is pride ) wilt thou think otherwise of Christ. And now the reason of all this is very plain from our acquaintance with Christ ; for he is our Physician , and therefore we must not think of healing our selves , but must go to him with all our Diseases and Sores about us , that he alone may have the honour of healing us . He is a Fountain set open for sin and for uncleanness , and therefore we must go to him with all our filthiness to be cleansed and washed , for if we be first clean , there is no need of a Fountain . He is all fulness , and therefore it is not fit we should carry any thing to him , as if he needed any thing from us . He is our Righteousness , and therefore if we have any , we must leave all our righteousness behind us , when we go to him . He is all beauty and loveliness , and therefore we must not carry any beauty to him , but receive it all from him ; So that all we have to do in this great work , is to go to Christ weary , and sick , and filthy , and naked , stript of every thing , but our sins and impurities , to receive ease and health , and fulness , and beauty from him . Christ is the gift of God , and therefore we must only receive him by the hand of Faith , and apply him to our Souls , and then what a blessed change and Metamorphosis is there presently made in us ! for though we continue as we were , yet we have all in Christ. We are now united to him , and made his Members and Spouse , and so have an interest in all his merits and fulness . * Christ saith to a believer with my body , yea with my blood I endowe thee , and a Believer saith to Christ , with my Soul I thee worship ( as if Christ and a Believer were marryed by the Liturgy . ) And now a Sinner may with the greatest confidence look Justice in the face , as being out of its reach . A Soul in Christ is actually united to him , and One with him , and being so , no sentence of condemnation can fall on him , but the same must light upon Christ himself , ( and who would desire to be more secure than Christ is ) as a Woman in marriage , though she owe never so many debts , yet the arrest doth not light upon her , but upon her Husband : O blessed priviledge ! and who would be afraid of running into debt with God , when he hath such a Husband to discharge all . And then how vile and impure soever men are , here is their comfort when they are marryed to Christ , this is their glorious priviledge , Christ's beauty and loveliness shall be put upon them ; his lilly whiteness shall be put upon the Saints . And to Crown all , when they are once thus engrafted into Christ , and made his Spouse , and Members of his body , they are secure to Eternity . For nothing that ever was a Member , can be lost to Eternity ; for is Christ divided ? can he lose a Member of his body ? then his body is not perfect . No , no , fear not O ye Saints , neither sin , nor Satan , can dissolve your Union with Christ ( but what if sin should make them no Saints , would not that endanger the dissolveing of this Union ? ) For as the same Author sweetly reasons , if any branch be pluckt away from Christ , it is either because Christ is not able to keep it , or because he is willing to lose it ( and why not , because it will not stay ? ) he is able surely to keep it , for he is strengthned with the Godhead , and he is not willing to lose it ; for why then should he shed his bloud for it . And as another great acquaintance of Christs speaks , Weakness ( that is no strength , no Grace , no nor so much as sense of poverty ) do not debar us from God's mercy , and the reason is very precious and convincing ; for the Husband is bound to bear with the Wife as the weaker Vessel , and shall we think God will exempt himself from his own Rules , and not bear with his weak Spouse . Christ hath taken upon him to purge his Spouse , and make her fit for himself ; so that if she be not purged , and cleansed , and made fair and lovely , whose fault can it be but his own , and surely that can be no just reason for a divorce . Thus you see , what it is to come to Christ , and accept of him , and close with him ; the result of which is ( so far as I can understand it ) to be content to be saved by Christ without being either humble or holy , fair or beautiful , any otherwise , than as he is pleased to make us so , by his satisfaction for our sins , and the imputation of his righteousness to us . Let us now consider what duties are consequent upon such a union and closure of the Soul with Christ , and they are consequential , conjugal affections . As first a mighty love for her Saviour , and head , and Husband : the Soul must be enamoured with the beauty , and loveliness , and preciousness of Christ , must form pleasant and charming ideas of him , and feel great ravishments and transports of passion for him : You must be sick of love to Christ , O ye Saints ! and let him lye as a bundle of Myrrhe always between your Breasts ; Christ is maximè diligibilis ( as the Schoolmen speak ) he is the very abstract and Quintessence of beauty , he is a whole Paradise of delight , he is the flower of Sharon enriched with orient Colours , and perfumed with the sweetest savour , O wear this flower not in your bosoms , but in your hearts , and be always smelling to it , and show your love to this lovely Saviour . You must delight in his embraces , and thirst after a more intimate acquaintance with him , you must never be satisfied one moment without him , but must follow him from one Ordinance to another , and never be satisfied unless you meet with Christ , and enjoy Communion with him in Ordinances : this is the Foundation of the Saints love to Ordinances , that there they meet with the beloved of their Souls , and enjoy the sweet caresses and endearments of his love ; there they hear of his beauty , and loveliness , and riches , and fulness , and alsufficiency , and though Evangelical truths will not down with a natural heart , such an one had rather hear some quaint point of some vertue or vice stood upon , than any thing in Christ , yet when the Grace of God hath altered him , than of all truths the truths of Christ savour best , those truths that come out of the mouth of Christ , and out of the Ministry concerning Christ , they are most sweet of all . Such sanctified Souls and Ears loath all dull , insipid , moral discourses , which are perpetually inculcating their duty on them , and troubling them with a great many rules and directions for a good life ; which he is pleas'd to call the quaint Points of Vertue and Vice ; for this is not to enjoy Christ in Ordinances , they go away from such entertainment without having met with the beloved of their Soul , without hearing any news from him , or having the least glympse of his beauty and perfections ; which is a plain contradiction to the nature and design of Ordinances , which are only for our enjoyment of Communion with Jesus Christ. That is , to unload our Consciences , and disburden our sins on him in our Confessions , and to beg of him the imputation of his righteousness to make us lovely , and to put our Souls into some raptures , and amorous passions to him , and to hear some good news from him by his Ministers , how much he loves us , and longs after us , how pittiful he is to us , ready to overlook all our miscarriages , and cover all our deformities with his own beauty and loveliness , and to take us to the enjoyment of himself , that where he is , we also may be , perpetually to behold his glory , and solace our selves in his love : Secondly , another consequential conjugal Act is obedience to our spiritual Husband , a duty which few Wives care for , and the truth is , though the Gospel of Christ be very plain and express in exacting this from them , and inculcates it so much , that it savours too strong of a legal spirit and dispensation , yet it is very hard to find a proper place for it in this new Religion , or to deduce it from an acquaintance with Christs Person . For this is not necessary at all to our coming to Christ , and closing with him , nay it is a great hindrance to it , for we must bring nothing to Christ with us , the marriage is consummated without it , and then we have less need of it than before ; for then we are adorned with the beauty of Christ , are holy with his holiness , we are delivered from the guilt of sin by his expiation , he must look to it to see the debt discharged , which he hath now taken upon himself , and we are righteous with his righteousness , which gives us an actual right to glory , and we need no righteousness of our own to save us , which were to suppose a defect in the righteousness of Christ ; so that , how obedience should come in , is hard to say . It is concluded on all hands by those , who are most intimately acquainted with the Person of Christ , that it is but a consequential duty , that which ought to follow our Espousals with Christ , and Justification by him , as a fruit and effect of it ; but yet the reason of it is not evident . Some tell us , that it is due upon account of gratitude and thankfulness to our Saviour , which I cannot so well understand , unless our righteousness and obedience be due to Christ in thankfulness to him for saving us without obedience and righteousness , which is just as broad as long , and we get nothing by the bargain . Especially considering that this is hardly reconcileable with that essential condition of accepting Christ , wherein these spiritual Espousals consist . Viz That the Soul consents to take Christ on his own terms , to save him in his own way , and saith . Lord , I would have had thee and salvation in my way , that it might have been partly of mine endeavours , and as it were by the works of the Law ( that is , by obeying the Laws of the Gospel ) but I am now willing to receive thee , and to be saved in thy way , meerly by Grace : that is , without doing any thing , without obeying thee ; the most contented Spouse certainly that ever was in the world , to submit to such hard conditions , as to be saved for nothing ; but what a pretty complement doth the Soul make to Christ after all this , when she adds , And though I would have walk't according to my own mind , yet now I wholly give up my self to be ruled by thy Spirit . But the mystery of this will appear in what follows : for others make obedience necessary upon account of our participation of Christs fulness , for this is one part of his fulness , a power and ability to do the will of God , and this proves that it will be so , but makes it no otherwise necessary to us , than as we are necessarily passive in it , and this is all the Soul means in giving it self up to be ruled by the spirit of Christ , to be passively , not actively good , to submit ( as needs it must ) to the irresistible working of the Divine Spirit , and to obey , when it can rebel no longer . Thus , Reader , I have given thee an entire Scheme of a new Religion , resulting from an acquaintance with Christ's Person , in all its fundamental Principles , and practices ; here is every jot and tittle of reason , it is founded on , or pretends to , and the most obvious and easie connexion of one part with another , whereby thou maist easily judge of the whole fabrick and contrivance ; and I think there needs no more to expose it to the scorn of every considering man , who cannot but discover , how inconsistent the Religion of Christ's Person , and of his Gospel are : this is that knowledge of Christ these men glory in , as containing greater Mysteries and more Soul-saving truths , than are revealed in the Gospel . SECT . III. How unsafe it is to found Religion upon a pretended acquaintance with Christ's Person . HAving thus shewed you what that Religion is , which these men pretend to learn from an acquaintance with Christ's Person , it is time now to consider this way of Reasoning , and shew you what an unsafe foundation it is to build any Religion on . And first , this is at best to build Religion upon uncertain conjectures , or ambiguous and doubtful reasons ; for suppose men were wary and cautious in drawing conclusions from the Person of Christ , ( which few of these men are ) yet what assurance can they have , that their inferences are true : Had we seen Christ in the flesh , and been witnesses of the many miracles he wrought , of his Death upon the Cross , and his resurrection from the dead , had he not acquainted us with the end and design of all this , we might have guest , and guest , till we had been weary , but it is great odds we had never guest right , or at best could never have been secure we had . We may understand necessary causes from necessary effects , and necessary effects from necessary causes ; if we see a fire we know it burns something , and if we see smoak , we may safely conclude , there is some fire ; but where the connexion of the effect with the cause is not necessary , but arbitrary , doth not depend upon the nature of things , but the institution and appointment of free Agents , we can understand no more of the design , than the principal Agent is pleased to tell us . This is the case here : Christs coming into the World , and all that he did and suffered for us , is the pure effect of God's free Grace , and the design of his unsearchable Wisdom and Council , and therefore none can understand the reason and contrivance of this , but he who lay in the bosom of his Father , and those who learn from him : so that whoever would understand the Religion of our Saviour must learn it from his Doctrine , not from his Person ; because there is not a natural and necessary connexion between the Person of Christ , and what he did and suffered , and the Salvation of Mankind : the Incarnation , and Life , and Death , and Resurrection of Christ were available to those ends , for which God designed them , but the vertue and efficacy of them doth depend upon Gods institution and appointment , and therefore can be known only by Revelation . When we are acquainted by Christ , for what end he came into the World , and suffered , and died , and rose again , we may discover the Wisdom and goodness of God in it , in sending us such a Saviour , and qualifying him in so excellent a manner for the work of our Redemption ; but we cannot safely draw any one conclusion from the Person of Christ , which his Gospel hath not expresly taught , because we can know no more of the design of it , than what is there revealed . And is it not intolerable presumption for men to mould and shape Religion according to their fancies and humours , and to stuff it with an infinite number of Orthodox propositions , none of which are to be found in express terms in Scripture , but are only pretended to be deduced from thence by such imaginary consequences , from some little hints and appearances of things ? Especially , is not this unpardonable in those men , who cry down reason for such a prophane and carnal thing , as must not presume to intermeddle in holy matters , and yet lay the foundation of their Religion , and erect such glorious and magnificent Fabricks , on nothing else but some little shews and appearances of Reason ? But the plain truth is this , when men argue from the nature of God , and his Works and Providences , from the nature of Mankind , and those eternal notions of good and evil , and the essential differences of things , that is , when men argue from plain and undeniable Principles , which have an immutable and unchangeable nature , and so can bear the stress and weight of a just consequence , this is carnal Reason ; but when men argue from fancies and imaginations , which have no stable nature , from some pretty Allusions , and Similitudes , and Allegories , which have no certain shape , nor form , but what every mans fancy gives them , this is sanctified and spiritual reason , but why I cannot imagine , unless that it so much resembles Ghosts and shadows , which have nothing solid and substantial in them . Secondly , How dangerous this way of reasoning from an acquaintance with Christ's Person is , appears in this , that it will serve any mans turn , who hath any quickness and vigour of fancy . It is an easie matter at this rate to set up the trade of making new Hypotheses of Religion . I have already given you one draught and Scheme of Religion from a pretended acquaintance with Christs Person , and it were easie to present you with many more , with as fair colours and pretences , and as exact and regular proportions , and fanciful consequences , and artificial connexions ; I need not tell you , what use all our Allegorical Divines would make of this , who have the peculiar knack and gift of adapting every similitude and resemblance , to what purposes they please : We know how the Valentinians of old perverted all the passages of our Saviours Life and Death by such fanciful applications to confirm the doctrine of their Aeones , and the portentous production of their Gods , and to patronize all their vilest practices ; and if we allow of this way , I know not , why one mans fancy should not be admitted as well as anothers . But to shew how easily this acquaintance with Christ's Person may be made to serve different purposes , I shall oppose another Scheme of Religion , which is much more plainly deducible from an acquaintance with Christs Person , to what these men advance for the great Mystery of the Gospel , and the only spiritual Wisdom ; And thus I argue . Since we see the Eternal Son of God leave his Fathers Throne , and condescend to come into the World in the nature and likeness of a man , we may certainly conclude , that it was upon a design of love and goodness ; for had he intended to destroy the World , he would have Cloathed himself with thunder and lightning , he would have appeared like himself with an awful and astonishing Majesty , and with all the terrible solemnities of vengeance and judgment , incircled with Legions of Angels , and with Clouds of smoak and fire : but we now see nothing dreadful in his looks , nor in his Conversation , he was made a Man , as we are , which argues a good will and kindness to humane Nature , he had all the sweetness of innocence , and an obliging goodness , that we have no reason to suspect any ill design under so charming and inviting an appearance , his miracles were great and glorious , but not frightful and astonishing , they surprized with wonder , not with terrour and fear : his Almighty Power was displayed and manifested in methods of love and kindness , in healing the sick , and dispossessing Devils , in feeding the hungry , and raising the dead , not in over-turning Kingdoms and Empires , or bringing fire from Heaven to consume his Enemies . From all this we may safely conclude , that he came upon an Embassy of Peace , to assure the World of Gods good will towards them , and to reconcile the differences between God and Men. And when we consider further , that this Heavenly Embassador and Mediator is no less than the Eternal Son of God , by whom the Worlds were made , we may reasonably conclude , that he came upon no less design , than of universal goodness , for he can have no temptation to partiality , as being equally concerned in the happiness of all men , and we cannot imagine , why he should lay a narrower design of love in the redemption , than in the Creation of Mankind ; that when in the first Creation he designed all men for happiness , in this new and second Creation , he should design , and intend the happiness only of some few , which is to make him less good in redeeming , than in creating Mankind , though Creation cost him no more than the exercise of his power , but redemption the expence of his bloud : no sure , his goodness did not become less infinite and boundless , when he became man ; the design of his appearing was to restore Mankind to that honour , and happiness , and immortality , they had lost ; and to repair the sullied glory of the first Creation by making all things new again . Thus when we consider the innocence and holiness of his life , that he was a great example of an unaffected piety towards God , and all the vertues of an innocent and useful Conversation with men , we may reasonably conclude , that his great design was to reform the debaucht manners of the World , to reduce Mankind to the obedience of God , to teach man how to live as well as talk , and to restore the practice of piety , and justice , of meekness , and humility , and an universal good will , which had been banished out of the World by the Hypocritical pretences of a more refined sanctity in washing hands and Dishes , in tithing Mint and Cumming , and such like pieces of legal and Ceremonial Righteousness ; But now our Saviour by his example as well as laws , taught us another Lesson , that as we lost our happiness at first by sin , so the way to regain the favour of God , and an immortal life , is by the practice of a sincere and universal righteousness . He came to be our example and guide to Heaven as well as our Mediator and Advocate , and therefore we must imitate his life , if we would enjoy the benefits of his Death and Intercession ; for so holy a Person can never be the Patron of Vice , nor an Advocate for impenitent and incorrigible Sinners . When we remember , that Christ died as a Sacrifice and propitiation for sin , this gives us a great demonstration of Gods good will to us , how ready he is to pass by all our former sins , in that he hath appointed an atonement for us , and given no less person , than his own Son , for our ransom , which is the greatest assurance God could give us of his readiness to accept of true Penitents , and therefore the most powerful motive and encouragement to return to our duty . And besides this , the death of Christ assures us , what the desert of sin is , and what will be the portion of all impenitent Sinners : for in that he required the death of his own Son to be an atonement for sin , he hath plainly declared , that all Sinners deserve to die , and that none shall escape this just Condemnation , but those , who are washed and purifyed in the blood of Christ : He will not pardon sin without a Sacrifice , nor accept of any other atonement , but the death of his Son , and accept of that for none , but those , who believe and obey the Gospel ; and if God did not think fit to save true Penitents without a ransom , where shall the Sinner and ungodly appear . So that though we do not pretend to understand the strict Philosophy of that atonement made by Christ , yet we may easily learn all that is useful and necessary for us to know ; that Christ's Death and Sacrifice for sin Seals the Covenant of Grace and pardon to all penitent and reformed Sinners , and seals the irrevocable decree of Reprobation against all others ; for that Covenant , which is sealed with the blood of so great and stupendious a Sacrifice , must needs be irrevocable and Eternal . In the Resurrection of Christ from the dead , and his Ascension into Heaven , we have an ocular demonstration of the rewards of holiness and obedience , that for the innocence and purity of his life , and the humility and obedience of his Death , he is now exalted to the right hand of God , and cloathed with Majesty and Glory . That Power and Authority , he is now invested with , secures us of the prevalency of his intercession , of his constant care and providence over his Church , of the influences of his Grace , and the supply of all our spiritual wants , and of that glory and happiness , to which he will advance us at the last day . All this we learn from an acquaintance with Christ's Person ( as these men call it ) and it were easie now to draw the whole plot and design of Christianity , to search into the deep Councils of God , and to discover those principles and motives , he was acted by , and the infinite Wisdom of the contrivance , and the true methods of a Sinners recovery by Christ , and what that homage and worship is , which we owe our Saviour . As to make some short Essay of it . Those natural notions , which we have of God , acquaint us , that he is infinitely good , and the History of the Creation assures us , that God made the World to be an image and representation of his own glory and perfections , but especially Man , who was made after the image of God , and endowed with that Wisdom and Knowledge , and all those Principles of Piety and Vertue , which would have made him a living and active image of the Divine perfections . This was the glory and the happiness of his nature to know God , and to be like him , to praise and adore his great Benefactor , and to be inseperably united to him by those natural tyes of love and obedience . For nothing else can be the happiness of a reasonable Creature , but Conformity to the Divine Nature , which is the pattern and measure of all rational perfections and happiness . And therefore when Mankind apostatized from God , they miserably defeated the end of their Creation , and intercepted those natural Communications of the divine goodness , by making themselves unworthy and uncapable of them : and now we may easily imagine , how much a good God was grieved , and offended with this , not as a haughty and Imperious Prince would be with the miscarriages and rebellion of his Subjects , but as a kind Father is displeased and grieved for the disobedience of his Children , for their refractory and unmanageable temper ; not so much as an affront and contempt of his own Authority , but as it is a necessary cause of the ruine and misery of his Children , whose happiness he so passionately desires and designs . This made the divine goodness so restlesly zealous and concerned for the recovery of Mankind ; various ways he attempted in former Ages , but * with little success , as I observed before : but at last God sent his own Son our Lord Jesus Christ into the World to be the great Shepherd and Bishop of Souls , to seek and to save that which was lost . And that we may be able in some measure to comprehend the infinite Wisdom and goodness of this contrivance , and how well the means is fitted to the end , we must consider that the whole Mystery of the recovery of mankind consists only in repairing the Divine Image , which was defaced by sin ; that is in making all men truly good and vertuous . Sin is our apostasie from God , and doth as naturally make us miserable , as it makes us unlike the most happy Being . But holiness restores us to our Primitive State , to the perfect constitution of our Natures , and makes us good , and therefore happy , as God is . And this was the great difficulty to perswade men to be good , to work upon the different tempers , and inclinations , and passions , of mankind , and to reduce them to the forsaken and untrodden paths of vertue : and though the laws and precepts , the great promises and threatnings of the Gospel confirmed by so many stupendious miracles , and by the resurrection of Christ from the Dead , have in themselves a mighty power to reform the World , yet the consideration of Christ's Person , of what he did , and suffered for us gives a peculiar force and energy to them . Sin and guilt makes men fearful , and it makes them disingenuous , they are apt to distrust goodness or to abuse it : will either believe God implacable , which makes them desperate , because there is no hope of pardon ; or believe him to be fond and indulgent , which makes them saucy and presumptuous ; and to prevent both these extreams of superstition , which are such profest Enemies to a sincere and unaffected Religion , God sent his own Son into the World , and by the greatness of his Person , and the manner and circumstances of his appearance , did confute them both . If guilt make us afraid of God as an angry and severe judge , behold here the distance taken in the Incarnation of the Son of God , who condescended to come down to us cloathed with our nature , as a mild and a gentle Prince , by all the methods of love and sweetness to reduce us to our Allegiance and subjection to God ; in him we see the good will of God to Sinners , here is a demonstration of condescending goodness , which stooped as low as earth , and did not disdain the nature and appearance of a man , nor the Conversation of Sinners , nor the shame of the Cross , nor the pale terrours and agonies of Death and the Grave . And to remove all possible suspition concerning Gods love to Sinners , the Son of God dies as a Sacrifice for our sins , to make atonement for us , and with his blood Seals the Covenant of Grace and Pardon , and all the promises of Eternal life . And still to give us the greater security of the performance of all this , our dying and suffering Lord is raised again from the dead , and advanced to the right hand of power and Majesty to intercede for us . Thus God deals with us after the manner of men , and to encourage us to return to our duty , hath given us all the security of our acceptance , that guilt it self ( though infinitely jealous and suspicious ) could desire : for what could we wish for more , than that God should send so great and so beloved a Person to us on an Embassy of Peace , than that the Son of God should be our propitiation and Advocate , our Lord and Judge , he who took our nature and our infirmities on him , who knows our weakness and our temptations , who died to expiate our sins , and is entred into the Holy of Holies to intercede for us in the vertue of his blood , and in the power of his glory , and the triumphs of his Conquests , and with a tender and compassionate sense of our infirmities . But then on the other hand to cure our presumption , that we may not think God to be so easie , as to be reconciled to Sinners , and to their vices together ; the death of Christ upon the Cross assures us , what the merit is , and what the portion of sin shall be ; that all Sinners deserve to die , and shall certainly have their deserts without a sincere repentance and reformation of their lives ; for to expiate sin by death can signifie no less than this , that death is the proper recompence of sin , and therefore that those sins which are not expiated by the Sacrifice of Christ ( as none are , till we repent and reform ) shall certainly be expiated by the Death of the Sinner . Especially considering how holy our Priest and Sacrifice was , we cannot reasonably conceive , that he died , or that he intercedes for incorrigible Sinners . The Sacrifice of his Death extends no farther , than the example of his life , he was made manifest to destroy sin , and in him was no sin . Now though I dare not be so bold as to say , what infinite Wisdom can do , yet it is not imaginable , how God could have contrived a more effectual way to reform the World , which contains so many powerful obligations , such forceable endearments , such ravishing charms ; which makes such a pleasant and inviting representation of God to the World , which so confirms our Faith , and encourages our hopes , and enflames our love , and awakens our fears , and excites our emulation , which doth even affect our senses with the arguments of Religion , and storm the lower and more bruitish faculties of our Souls , and captivate them to the love and obedience of Christ. From hence it is easie to understand , what is the true method of a Sinners recovery by Christ , and what returns of love and gratitude we owe our Lord and Saviour . When we are so affected with all the powerful arguments to a new life , which are contained in his Incarnation , and life , and doctrine , and example , and miracles , and death , and resurrection , and Ascension into Heaven , and his Intercession for us , as to be sensible of the shame and folly of sin , and to be reconciled to the love and practice of true piety and holiness , then we partake in the merits of his Sacrifice , and find the benefit of his Intercession , and have a title to all the blessings , and promises of his Gospel : this was the design of Christ's coming into the World not to distract our guilty minds with the terrours of the Law , and the inexorable justice of God , not to bring us under a Legal dispensation of fear and bondage , but to encourage us to forsake our sins , and reform our lives , by all the endearments of love and goodness , and the lively hopes of a blessed Immortality , mixt with an awful regard and Reverence for God , who is a holy and righteous Judge , and an irreconcileable Enemy to all sin . This is such a method of converting Sinners , as is proper to the Person of Christ , and the manner of his appearance , which was not designed to cause tempests and Earthquakes in our minds , like the Thunder and Lightning from Mount Sinai , but to work a reformation in the World by more silent and gentle methods , and in more humane ways . If our Faith in Christ have reformed our lives , and rectified the temper and disposition of our minds , and made us sincere Lovers of God and goodness . Though we are not acquainted with these artificial methods of repentance , have not felt the workings of the Law , nor the amazing terrours of Gods wrath , nor the raging despair of damned Spirits , and then all on a sudden ( as if we had never heard of any such thing before ) have had Christ offered to us to be our Saviour , and heard the woings and beseechings of Christ to accept of him , and upon this have made a formal contract and espousal with Christ , and such like working of a heated fancy , and religious distraction , though our conversion be not managed with so much art and method , and by so many steps and gradations , we are never the worse Christians for want of it . For indeed this must needs be the effect of ignorance , not of an acquaintance with Christ , which suggests so many encouraging considerations to return to God , as to a merciful and compassionate Father , and not to tremble at his presence , as a severe and inexorable judge . And hence we learn , that the truest expression of love to our Saviour , is not some fond and amorous passions , but obedience to his Laws , and the greatest honour we can do him , is to imitate his example , and to express the power of his death and resurrection in the exemplary holiness of our lives ; for this best answers the end of his coming into the World , is the fruit of his intercession for us , and the greatest glory and ornament of his spiritual Kingdom . Thus I have given you a brief Scheme and Hypothesis of Religion from an acquaintance with Christs Person ; and if they will owne this a safe way , to build Religion on an acquaintance with Christs Person , they must owne , what I have now discoursed , which is much more agreeable to the Person of Christ , and the design of his appearing , and more easily and naturally deduced from it , than their own wild and fantastical conceits . If they do not like this , I must advise them to quit this way , as the which will serve others as well as themselves , and let us all fetch our Religion from the plain Doctrines and Precepts of the Gospel of Christ , not from any pretended Personal Acquaintance with him . SECT . IV. How men pervert the Scripture to make it comply with their fancies . THere is a very obvious objection against this whole discourse , the answering of which will further discover the ill consequences of frameing such fanciful Idaeas of Religion from an acquaintance with Christ's Person ; And that is this , that though these men deduce their Religion from an acquaintance with Christ , yet there are no men , that so abound in Scripture proofs to confirm what they say , and therefore they do not lay the Foundation of their Religion on such uncertain conjectures ; and the truth is , if you consult these mens Writings , you shall find their Books stuffed with Scripture , or if you talk with them , their whole discourse is little else , but Scripture phrase : but that Reverend Doctor confessed the plain truth , that their Religion is wholly owing to an acquaintance with the Person of Christ , and could never have been clearly and savingly learn't from his Gospel , had they not first grown acquainted with his Person . And then it is no wonder , if they can accommodate Scripture expressions to their own dreams and fancies . For when mens fancies are so posfest with Schemes and Idaeas of Religion , whatever they look on appears of the same shape and colour , wherewith their minds are already tinctured , like a man sick of the Jaundies , or that looks through a painted Glass , who seeth every thing of the same colour , that his eye or Glass gives it : all the Metaphors , and Similitudes , and Allegories of Scripture are easily applyed to their purpose ; and if any word sound like the tinkling of their own sancies , It is no less than a demonstration , that that is the meaning of the Spirit of God , and every little shadow and appearance doth mightily confirm them in their pre-conceived opinions . As Inenaeus observes of the Valentinians , that they used one Artifice or other to adapt all the speeches of our Saviour , and all the Allegories of Scripture male composito phantasmati , to the ill contrived sigment of their own brain : and thus the minds of men are abused with words and phrases , and the Scripture is prest to serve every new-fangled conceit in Religion . The wildest and most extravagant opinions that were ever yet vented under the name of Religion , have pretended the authority of Scripture for their Patronage ; though any unprejudiced man would wonder , how the reading such places of Scripture should suggest such notions to them : but this is no wonder , when we consider that men first contrive their Religion ( as these acquaintances of Christ do ) and possess their Fancies throughly with their private opinions , and then read the Scripture with no other design , than to find something there to stamp Divinity on their own conceits . For it is easie to pervert the plainest sense , and by the help of a strong imagination to make any thing of any thing ; such men dote upon words and phrases , metaphors , and allusions , as best fitted for their purpose , they found their Religion on obscure Texts , or Mystical interpretations of plain Texts , and by the help of some arbitrary distinctions , and limitations , glosses , and paraphrases , by curtailing of Texts , or transplacing words and comma's , or separating a single sentence from the body of the discourse , make the Scripture speak their sense as plainly , as the Bells ring , what every boy will have them . Which is to deal with the Scripture ( as Irenaeus observes ) as if a man should take a Picture of the King which consisted of an artificial composition of precious stones , and transplace all these stones into another form , as suppose of an Ape , and then should perswade silly people , that that was the Kings Picture : At this rate we may find the Alcoran in the Bible , as well as make so many Books so different , and contrary to each other , from the various compasition of twenty four Letters . This is plain and evident at the first proposal to any intelligent Reader , but to put it out of all doubt , I shall give you some Instances of it , and show you how these familiar acquaintances of Christ ( and who may better make bold with him than they ) take the liberty to pervert his Gospel to serve their opinion . There are two ways of expounding Scripture in great vogue among them . First , by the sound and clink of words and phrases , which is all some men understand by keeping a form of sound words . Secondly , when this will not do , they reason about the sense of Scripture from their own pre-conceived notions , and opinions , and prove that this must be the meaning of Scripture , because otherwise it is not reconcileable to their dreams , which is called expounding Scripture by the Analogy of Faith : First , they expound Scripture by the sound of words and phrases , that is , if they can find any words in Scripture , which chime to the tune of their private conceits , without ever considering the use of the words in those places where they are found , they clap their own sense on them , and then they serve for very solid and substantial proofs . I shall give you several instances of this way . Thus when men are possest with the fancy of an acquaintance with Christs Person , then to know Christ can signifie nothing else , but to know his Person , and all his personal excellencies and beauties , fulness and preciousness , &c. and when Christ is said to be made Wisdom to us , this is a plain proof , that we must learn all our spiritual Wisdom from an acquaintance with his Person . Though some duller men can understand no more by it , than the Wisdom of those Revelations Christ hath made of Gods will to the World. Thus when men have first learn't from an acquaintance with Christ to place all their hopes of Salvation in a Personal Union with Christ , from whom they receive the free Communications of Pardon and Grace , Righteousness and Salvation , what more plain proof can any man who is resolved to believe this , desire of it , than first Ep. Iohn 5. 12. He that hath the Son hath life , and he that hath not the Son , hath not life . For what can having the Son signifie , but having an Interest in him , being made one with him ; though some will be so perverse as to understand it , of believing and obeying his Gospel ; but the phrase of Having the Son confutes that dull and moral interpretation , especially when we remember , that it is called being In Christ and abiding in him , which must signifie a very near Union between Christs Person and us , such as there is between two things , which are within one another , which makes all Christ ours , and us Christs . Now it is self evident , that before we can thus be united to Christ , we must go to him , and therefore Faith , which is the Instrument of this Union , is very luckily called coming to Christ : from whence it is very evident , that to believe in Christ is to go to him for Salvation , which Metaphors of coming and going are a very intelligible explication of believing . But when the Soul is come to Christ , is this enough ? no surely , the Soul then must receive Christ , as Saint Iohn tells us , to as many as received him , to them gave he power to become the Sons of God. Iohn 1. 12. That Faith , which serves us for legs to go to Christ , must be a hand to receive him , and to apply all his merits and fulness and righteousness to our Souls ; and now when we have received him , we must embrace him in our arms too , as good old Simeon did , when he found him in the Temple , which is a little nearer Union ; as plainly appears from the example of the Patriarchs , who saw the promises afar of , and embraced them . Hebr. 11. 13. and now we have Christ , we must trust , and lean upon him , as we are often commanded , to trust in God , which signifies that Act of Faith , whereby finding and feeling our own weakness , as unable to support our selves , we do lean and rest on Christ , and if leaning be not enough , we may make a little more bold , and rowl on him , as appears from Psalne 37. 5. rowl thy ways on the Lord , as the Original Gal signifies , which is that Act of Faith , whereby we being laden with sin , and seeking ease , we at last discharge our Load , and cast it on Christ. And this is plain from the phrase of believing In Christ , and On Him. 1 Peter 2. 6. for what can that signifie , but leaning and rowling on Him , laying and building our selves on him , as on a Foundation . And now we have thus brought our Souls to Christ , we must commit them to his trust to take charge of them , and save them , and if they perish , it will be his fault , and he must give account of it . Thus Saint Paul did 2 Tim. 1. 12. I know whom I have believed , and I am perswaded , that he is able to keep that , which I have committed to him against that day . And now we must hide our selves in Christ from the fierce wrath and displeasure of God , as the Dove hides in the Rocks , Cant. 2. 14. O my Dove in the Clefts of the Rocks . Christ's wounds are the clefts of the rocks , where this believing Soul , Christs Dove , hides it self . And besides this , a Rock is a Screne to shade off the heat , so Christ is called Isai. 32. 2. a shadow from the heat ; he shades a poor Sinner from the scorchings of Gods wrath . And then , We must fetch comfort too from Christ , as honey came out of the Rock , Deut. 32. 13. he made him suck honey out of the Rock , and oyl out of the stinty Rock , the honey of the Promise , and the oyl of gladness comes out of this blessed Rock ▪ But this is not enough yet ; for we must be cloathed with the Righteousness of Christ , as appears from that expression that we must put-on Christ ▪ Rom. 13. 14. Gal. 3. 27. which can signifie nothing else , but putting on Jesus Christ , that is his righteousness , as men put on a Garment to cover their nakedness , and to adorn them . And therefore Christ is resembled to a beautiful Robe . Isai. 61. 10. He hath covered me with the Robe of Righteousness : His righteousness is a lovely Robe , no Robe of Gold or Ermin , wherewith Kings are invested , is so honourable as this . In this Robe we shine as Angels in Gods Eye ; The High Priests glorious Vestments , Exod. 28. 2. The Mytre , the Robe , the Ephod of gold , and the Breast plate of precious stones , did all but serve to set out the beautiful Robes of Christs righteousness , wherewith a Believer is adorned : thus if we would get the blessing , we must go to God , as Iacob did in the Robes of our Elder Brother , though I confess , this resemblance doth not very well please me ; for though Iacob was a good man , yet this looks like a cunning trick , to rob his elder Brother of the blessing , and to cheat his blind Father , and men must not think that God is thus to be impos'd upon . But however that be , this is plain , that when we are thus united to Christ , and made one with him , then all Christ is ours , as the Apostle tells us , All is yours , and you are Christs , and Christ is Gods : The merit of his Death is ours to free us from the guilt and punishment of our sins , and his Active obedience to the will of God , his Righteousness is ours for our justification , as is plain , in that he is called the Lord our Righteousness , and is said to be made unto us of God Righteousness . And as I. O. well observes , we are reconciled to God by the Death of his Son , and saved by his life , that is by the Righteousness of his life , which is made ours . Rom. 5. 10. And now what better proof can you desire for all this , if you will be contented with express words . Though I am very much of the Doctors mind , that we could never have discovered these mysteries clearly and savingly , had it not been for an acquaintance with Christs Person . No man would ever have dream't of such interpretations of Scripture , who had not been prepossest with the mysterious notion of a fanciful Union to Christ , and application of Christ to us : for here is no other proof of this , but words and phrases , separated from the body of the Text , and the design of the discourse , and like straglers pickt up , and listed into the service of their Hypothesis . For indeed the whole mystery of this , and a great deal more stuff of this nature , consists in wresting metaphorical , and allusive expressions to a proper sense . When the Scripture describes the profession of Christianity , a sincere belief and obedience to the Gospel , by having Christ , and being in Christ , and coming to him , and receiving him , these men expound these phrases to a proper and natural sense , to signifie , I know not what unintelligible Union , and spiritual progress and closure of the Soul with him ; An Union of Persons , instead of an agreement in faith and manners . As will appear more hereafter . Thus when they talk of our spiritual impotency , and inability to do any good thing ( for after all the noise they make about our coming to Christ , they mean being carryed thither with an Omnipotent and irresistible power ) they prove it wonderfully from our being dead in trespasses and sins , and therefore as a dead man can contribute nothing to his own Resurrection , no more can we towards our Conversion : which is true of natural Death , but will be hard to prove of a moral Death , which consists in the prevalency of vicious habits contracted by long custom ( which was the case of the Heathens , whom the Apostle there speaks of ) which do so enslave the will , that it is very difficult , though not impossible , for such persons to return to the love and practice of vertue : another argument of the like nature is , that we are said to be created to good works , and to become new Creatures , and therefore can contribute no more to it , than we did to our first Creation : and that we are born again , which signifies , that we are wholly passive in it : which were true indeed , if our being created to good works did signifie the manner and method of our Conversion , and not the nature of the new Creature , which is the true meaning of it ; that as in the first Creation we were created after the image of God , so we are renewed after his image in the second ; which is therefore expresly called in other places the renewing and renovation of our minds . When this way fails , they take another course with metaphors , and similitudes to make them serve their purpose , and that is , by considering all the properties and qualifications of those things Christ is compared to , and applying all , that will serve their turn , to Christ , without any regard to the end , for which they are used . Thus the Kingdom of Heaven , that is the Gospel , is compared to a pearl of great price . Mathew 13. 46. This Pearl in some mens Divinity signifies Christ , and the excellency of Christ appears plainly in this comparison . For other Pearls add no real worth to them , that wear them , but Christ this Illustrious Pearl doth , he makes us worthy with his worthiness . Excellently turned to serve their purpose ; though all that the Parable means is , that we should be as ready to part with all for the belief and profession of the Gospel , as other men are , to sell all they have to purchase a pearl of great value . Thus Christ was prefigured by Mannah , and this Mannah was of a circular figure , and this Circle was a figure of Christs perfection ; this was meat cooked and drest in Heaven , God himself prepared it , and then served it in , thus Iesus Christ was prepared and set apart of his Father to the blessed work of Mediatorship . And Mannah suited it self to every ones Palate , thus Iesus Christ suits himself to every Christians condition ; he is full of quickning , strengthening , comforting vertue . That is , he is what every man fancies him to be , relishes according to the gusto of their own palates : what precious discoveries are here of Christ ! and what irrefragable proofs for them ! Thus to proceed , Christ was resembled to a Rock , 1 Cor. 10. 3. That Rock was Christ. And then he is a Rock for defence , and a Rock for offence , and a Rock for Comfort to screne us from the wrath of God , and to contain the honey of the promises . Christ is resembled by the brazen Serpent : now brass being an inferiour metal signifies the meanness of his humanity , and it being a firm solid metal , it signifies the power of his Godhead , and though it shines , it doth not dazle the eyes , and so signifies the glory of the Godhead vailed with the Manhood : thus the brazen Serpent was made like a Serpent , but was no real Serpent , so Christ was made in the likeness of sinful flesh , but was no Sinner . The Serpent was lift up , so Christ was lift up in the acclamations of Angels , in the preaching of the Gospel , and upon the Cross , which the Pole was a Type of , and in our hearts by contemplating , admiring , loving him . And the Serpent was lift up to be lookt upon by the stung Israelites , which looking implyed a secret hope , they had of Cure , so if we do but look on Christ fiducially , we shall be cured of our sins . Never was there so happy a man in expounding Types ; never was any brazen Serpent half so subtil . Thus as the same Author tells us , Christ is compared to a Vine , and that upon several accounts . The Vine of its self is weak , and must be supported and born up , so the Humane Nature of Christ ( which it seems is represented by the Vine ) was of it self weak , and was fain to be supported , and underpropt by the Divine Nature . The Vine grows in the Garden , not in the Forest , thus Christ grows in the Garden of the Church , he is not known among the Heathen : but I should have thought it more grand to have said , that Christ this Spiritual Vine doth not find , but make a Garden , where ever he grows , since the Church owes its Being to him , not he to the Church ; thus the Vine communicates to the branches , and Christ shoots up his sap of grace into Believers , who are the branches of this Vine : And the Vine hath rare , delicious , fruit growing on it , and thus the promises are the Clusters of Grapes growing upon Christ the true Vine . And whereas other Vines bear but one sort of fruit , this spiritual Vine bears many , the fruit of justification , the fruit of sanctification , and the fruit of consolation . And the blood of Christ is the Wine of this Spiritual Vine , which chears the heart of man , as other Wine doth , as he excellently proves from an old Latin Catch , Curam metumque juvat dulci lydo solvere , that is let us drink away care , &c. and now what fine work might a prophane wit make with Scripture at this rate of expounding metaphors . But still they have a fetch beyond all this , which consists in jumbling metaphors , and Allegories , and Types , and Figures , altogether , and proving one thing from another in a most wonderful manner . As suppose a man would prove , that Christ is infinitely beautiful and lovely , this is a most easie thing to do , if you take the right method : for first , he is Lovely in his Titles , he is the desire of all Nations , the Prince of Peace , the holy one of Israel , Elect and precious , these are most lovely Titles , which argue him to be very beautiful . And then he is lovely in his Types too : he was typified by Persons most lovely : by Moses , and David , and Solomon , who were all lovely for one thing or other , either upon account of Natural beauty , or education , or office , or those great things done by them . But then he was typified by lovely things ; As by the Pillar of Cloud and Fire , which was most lovely to behold ; by the Mannah , which was very lovely too , because it was of a circular figure , and extraordinary meat , and suited to every ones Palate ; and by the mercy seat , and brazen Serpent , and Noahs Ark. Who can forbear being smitten with so lovely a Person ? Lovely as a Pillar of Cloud and fire , lovely as Noahs Ark , lovely as any Serpent , yea as a brazen Serpent ? But besides all these , Christ is resembled to a Rose , the Rose of Sharon , the Queen of flowers , and how lovely is this Rose . To a Vine , the noblest of Plants , and oh what lovely Clusters grow upon this Vine ! To a Corner stone , and oh how lovely and precious is this Stone ! to a Rock , and a River in a dry ground , and a rich treasure , and a beautiful Robe , and all these are lovely , ( and so should any thing have been , that had come in his way at that time ) and who can doubt after all this , but that Christ is the chiefest of ten thousands , yea that he is altogether lovely . Thus if I had a mind to imitate these men , and prove that Christ is very powerful , as well as lovely , most of the same types and resemblances , would serve the turn . For he was prefigured by Moses , who did wonders in Aegypt ; He was typified by David ; who killed Goliah ; by Solomon ; who was the most powerful Prince in his days ; by the Pillar of Cloud and Fire , out of which God thundred upon the Host of Pharoah ; By the brazen Serpent , which had power to Cure the stung Israelites ; by Noahs Ark , which was certainly very strong , that it could resist all the force and power of the general deluge ; He is resembled to a Corner stone , which supports the whole building , to a Rock which is for offence , and defence , to a rich treasure , and riches all men know , are the Nerves and Sinews of Power , and he is most beautiful , and beauty is stronger than all the rest , and Conquers more than Sword or Fire . Thus Christ is very rich ; for he is rich in Wisdom , and rich in beauty , and rich in strength , and power , rich in his Godhead , and rich in his Manhood ; and then do but add Husband to all this , and he is a rich and a powerful , and a beautiful Husband : thus Christ is Lovely , because he is rich and powerful , and he is powerful , because he is rich and lovely , and Rich , because he is powerful and lovely : and how is it possible these men should want proofs for any thing . And is there any need now to prove , that all this is the work of fancy and imagination , that it is nothing but phrase , and Religious tattle , the fruit of precarious Hypotheses , and of a pretended acquaintance with Christs Person ; for at this Rate it were easie to make any thing of any thing , to find out some pretty words , and phrases , and allusions , types , or Metaphors , to countenance all the feats of Enthusiasm , and the more godly Romances of Popish Legends . He who would be an honest Reader of Books , who hath no mind to turn every thing into Burlesque , ought carefully to distinguish between proper , and allusive , or metaphorical expressions , to consider the use of words and phrases , and the great variety of Dialects , and the peculiar Moods of speaking in every language , and in every age , and to urge Metaphors no further than their first intention , without which we may deal by all Authors , as these men deal by the Scripture , make them speak non-sence , or ( as they use to call them ) venerable Mysteries , and overthrow and contradict their own design : And this is their first way of expounding , otherwise called adulterating and debauching Scripture , by the sound of words . Secondly , When this will not do , then they argue and reason about the sense of Scripture from their own preconceived notions and opinions of Religion , pretend to prove their own Scheme and fancies of Religion from the Scripture , but in truth prove the sense of the Scripture by its agreement with their own opinions ; which is such a trick , as the Papists have got , to prove the Authority of the Church from the Scripture , and the Scripture from the Church . I might give Instances of this in abundance , but I shall mention only some few , lest I tire my self , and my Reader . Thus after all their talk of being justified by the imputation of Christs Righteousness , there are a great many places of Scripture , which expresly tell us , that we are justified by Faith , have Remission of sins by Faith , have peace with God by Faith , are sanctified by Faith , are the Sons of God by Faith , have Eternal Life , and are saved by Faith : now how do you think shall all these Scriptures be reconciled to their notion of being justified by the imputation of Christs Righteousness : for Faith certainly is not the Righteousness of Christ in their notion of it : why this is plain at first sight to these acquaintances of Christ. For when Faith is said to justifie , and save , &c. we must not understand this absolutely , that is , we must not understand this of Faith , considered as Faith , but we must understand it relatively , that Faith justifies , as it brings us to Christ , and makes us one with him , by whom we are justified : Faith apprehends the Righteousness of Christ , and the Righteousness of Christ justifies : now this distinction is plainly owing to their preconceived opinions , without which no man could ever have stumbled on 't : that when the Scripture saith , that Faith justifies , the meaning should be , that it justifies and saves instrumentally and relatively ( words which the Scriptures are unacquainted with ) that is , not as it is Faith , but as it apprehends the Righteousness of Christ ; which in plain words signifies , that Faith does not justifie ; though the Scripture so often says it does . But now the Reason of this Interpretation is very plain ; for should Faith justifie , as our own Act , ( that is , as Faith ) it would be as bad as good works , and as perfectly irreconcileable with the free Grace of God : For had justification been promised to any thing wrought in us , or done by us , it had been of desert , not of Grace , of wages , not of mercy : if God had promised justification upon any work of ours , had said , we must bring so much humiliation , so much repentance , so much breaking of Spirit , so much Grace , so many Prayers , Alms-deeds , ( or so much Faith , as our own Act ) and then we should be justified , it would not have been of Grace , not of free mercy : though modest men , who are not so apt to dream of meriting by every thing they do , would have thought , that free Grace and Faith might have been easily reconciled , though Faith had justified , as our own Act , since the reward and recompence does so infinitly exceed the work that there can be no suspition of merit , and where there is no merit , the Reward is of Grace , and not of debt , whatever the condition of the promise be . But this is past all doubt , when it is confirmed by a metaphor or two , of which there is great variety , some more apt than others : as for Instance : the vertue is not in Faith but in Christ , as appears in this , a Ring , which hath a precious stone in it , which will staunch blood , we say the Ring stauncheth blood , but the vertue doth not barely lye in the Ring , but in the stone in the Ring : so Faith is the Ring , Christ the precious stone , all that Faith does , is to bring home Christs merits to the Soul , and so it justifies : so that if you can but find out an improper and absurd form of speech in use among the vulgar , or if you can but invent one , as this Gentleman does , for I never met with this before ; it is a sufficient reason to expound Scripture , as improperly as unlearned men talk , or think ; or if you can but fancy Faith a Ring , and Christ a precious Stone , it is enough to answer all those places of Scripture , which speak of that legal and meritorious way of justification by Faith : And thus Faith justifies , as it is a receptive Grace : it is the receiving the Gold , that enriches , so Faith receiving of Christs merits , and filling the Soul with all the fulness of God , must needs be an enriching Grace : In the body there are Veins , that suck the nourishment that comes into the Stomach , and turns it into blood and Spirits ; Faith is such a sucking Vein , that draws vertue from Christ , and therefore is called a precious Faith : Is not this very plain now to him , who understands the nature of our Union to Christ , which is like that of the Members of a natural body , and that we are saved by Christ , just as the body is nourished by the Stomach . And now to make all clear , we may give a Philosophical account , why God chose Faith to be the Instrument of our Justification ; because it is a humble Grace , and gives the glory of all to free Grace . If repentance should fetch justification from Christ , a man would be ready to say , this was for my tears ( strange deserving Creatures these , who can dream of meriting Heaven with a few tears ) but Faith is humble , it is an empty hand , and what merit can there be in that ? doth a poor mans reaching out his hand , merit an Alms ? ( yes just as much as a few tears merit Heaven ) Faith is only a golden Bucket , that draws Water out of the well of life ; But why may not those , who are so apt to be conceited of merit , grow as proud , that they have a golden Bucket , as if the whole Well were their own . Thus you see , how these men deal with the Scripture , and poor humble Faith , make what they please of them , to fit them to their purpose ; that Faith is sometimes feet to go to Christ , sometimes a hand to receive him , a mouth to feed on him , an eye to look fiducially on him , a Ring to hold this precious Stone , a Vein to suck justification out of the Spiritual Stomach ( which by the way is a very new conceit , for though Christ is called the head , I never before read , that he was the Stomach ) a Bucket to draw water out of this Well , Christ , though in this they are very civil to Faith , in making it a Golden Bucket ; whereas at other times they tell us , that Faith may be a sore and blear-eyed Leah , a shaking and Palsie hand , weak and bending Legs , and have all the infirmities that may be , and be never the worse neither as to the purpose of justification ; so that Faith had need be a very humble Grace , else it would take such language very ill from them . Thus to give you but one instance more ; when these men are prest with those Scriptures , that urge the necessity of good works , and a holy life : that without holiness no man shall see God ; that the wrath of God is revealed from Heaven against all unrighteousness , and ungodliness of men . That our acceptation with God depends upon a holy and vertuous life : that God is no respector of Persons , but in every Nation , he that feareth God , and worketh Righteousness is accepted with him . That except our Righteousness exceed the Righteousness of the Scribes and Pharisees ( those Immoral Hypocrites who plac't all their Righteousness in observing the Ceremonies of the Law without the purity of their hearts and lives ) we shall in no wise enter into the Kingdom of Heaven . That he who breaks one of the least of these Commandments , and teacheth men so ; shall be called least in the Kingdom of Heaven ( that is shall have no Inheritance there ) and he that doth , and teacheth them , shall be called great in the Kingdom of Heaven , that is shall be greatly rewarded , with many more of the like nature , which assert the absolute necessity of a holy life , and keeping the Commandments of God , to entitle us to his love and favour , and the rewards of the next life ; which perfectly overthrow their fundamental notion of justification by the righteousness of Christ ; the merits of whose death they say free us from the guilt of sin , and that punishment , which is due to it , make us as perfectly Innocent , as if we had never offended , and the righteousness of his life imputed to us , makes us righteous , so as to deserve a reward : gives us an actual title to glory : Now any one , who is not mightily acquainted with the Person of Christ , would think it a very hard task to reconcile this Doctrine of Justification by the imputation of Christs Righteousness without any thing of our own , with the necessity of a holy life , which the Scripture doth so expresly assert . But these men defie you , if you charge them with destroying the necessity of a holy life : And I wish with all my heart , that whatever the consequence of their Doctrines is , it may have no bad influence upon their lives . For they tell us , that this Universal Obedience and good works ( a very suspicious word , which methinks these men should be afraid to name ) are indispensably necessary from the Soveraign appointment and will of God , this is the will of God , even our Sanctification ; It is the will of the Father , and it is the will of the Son , I have ordained you , that you bring forth fruit . John 15. 16. and the appointment of the Holy Ghost . And then Holiness is one eminent and special end of the peculiar dispensation of Father , Son , and Spirit , in the business of exalting the glory of God in our Salvation ; It is the end of the Fathers electing love , he hath chosen us , that we should be holy , Eph. 1. 4. the end of the Sons redeeming love , who gave himself for us to redeem us from all iniquity , and to purifie to himself a peculiar people zealous of good works . Titus 2. 14. and of the Spirits sanctifying love , as any one would easily guess . It is necessary to the glory of God , to the glory of the Father , to the glory of the Son , and to the glory of the Holy Ghost , whose Temple we are : and are not these men now mightily injured in being charged with denying the necessity of a Holy Life , who make it necessary upon so many accounts ? Is it not great pity , they should be so abused ? But the truth is , all this is not one syllable to the purpose ; for the question was about its necessity to Salvation , and if we be justified and saved without it , all this cannot prove any necessary obligation on us to the practice of it : God hath appointed and commanded obedience , but where is the sanction of this Law , will he damn those , who do not obey , for their disobedience , and will he save and reward those who do obey for their obedience , not a word of this ; for this destroys our justification by the Righteousness of Christ only : And if after all these commands , God hath left it indifferent , whether we obey or not , I hope such commands cannot make obedience necessary . The Father hath elected us to be holy , and the Son redeemed us to be holy : but will the Father elect and the Son redeem none but those who are holy , and reject and reprobate all others ? doth this Election and Redemption suppose Holiness in us , or is it without any regard to it ? For if we be elected and redeemed without any regard to our own being holy , our Election and Redemption is secure , whether we be holy or not , and so this cannot make holiness necessary on our parts , though it may be necessary on Gods part to make us holy , but that is not our care . Obedience and a holy life is for the glory of the Father , the Son , and holy Spirit : how so ? when the necessity of Holiness is so destructive to free Grace , which is the only glory God designs to advance by Christ. If this will not do yet Holiness is necessary to our honour , for it makes us like to God. Prophane men that they are ! as if the perfect Righteousness of Christ , his beautiful Robes , were not much more for our honour , and did not make us more like to God than the rags and patches of our own Righteousness : however if men prefer their lusts and interests before their honour , the necessity of holiness ceases . But it is for Peace . What Peace I pray you ? Peace of Conscience ? Why then must we at last fetch our Peace and security from our own duties and graces ? Is not this to renounce Christ ? Miserable men that we are ! must we then set about correcting our lives , amending our ways , performing duties required , and so follow after righteousness according to the Prescript of the law ? Why this is the course , wherein many men continue long with much perplexity , sometimes hoping , oftner fearing , sometimes ready to give quite over , sometimes vowing to continue ( their Consciences being no ways satisfied , nor righteousness in any measure obtained ) all their days ; After they have tired themselves perhaps in the largeness of their ways , they come at length with fear and trembling and disappointment to the conclusion of the Apostle , by the works of the Law no man is justified , and with David cry , that if God marks what is done amiss , there is no standing before him . And is this the way , in which we must seek for Peace ? is this the way to enjoy Communion with God by our own righteousness ? why doth not all our Wisdom of walking with God consist in our Acquaintance with Christ ? God is light and in him is no darkness at all , we are darkness , and in us no light at all . He is life , a living God , we are dead , dead Sinners , dead in trespasses and sins . He is holiness , and glorious in it , we wholly defiled , an abominable thing . He is love , we full of hatred , hating and being hated . Surely this is no foundation of agreement , or upon that of walking ( that is of Communion ) together : nothing can be more remote than this frame from such a condition . The foundation then of this peace ( that is of agreement and Communion with God ) is laid in Christ , hid in Christ , he , saith the Apostle , is our peace , he hath made peace for us ; he is the new and living way into the holy of holies . I am the way ( saith Christ ) and no man cometh to the Father , but by me ; he is the Medium of all Communication between God and us , in him we meet , in him we walk . So that if this Gentlemans memory had not failed him , he would never have told us in the 8. Chap. that holiness is necessary to our Peace and Communion with God : when a little before he had disclaimed this , as wholly useless to that purpose . But however holiness is very useful to all the purposes of life : that it may be , and not necessary to Salvation : It serves for the Conviction of the Enemies of God. How so ? When it is not essentially necessary to his Friends ; And it is for the Conversion of others . Why so ? When men may be converted without it : It keeps the judgments of God from other men , as Ten good men would have preserved Sodom . But why cannot the righteousness of Christ do this more effectually , than the holiness of men ? But , It is necessary in respect of the state and condition of justified Persons : for they are accepted , and received into Friendship with an holy God , a God of purer eyes , than to behold iniquity , &c. and therefore they must cleanse and purifie themselves . What need of this ? When they are Cloathed with the Robes of Christs Righteousness which is the only foundation of our Communion with God , as you heard before . But however holiness is necessary with respect to sanctification . We have in us a new Creature , 2 Cor. 5. 17. this new Creature is fed , cherisht , nourisht , kept alive , by the fruits of holiness ; to what end hath God given us new hearts , and new Natures ? is it , that we should kill ▪ them , stifle the Creature , that is found in us , in the Womb ? that we should give him to the old man to be devoured ? The phrase of this is admirable , and the reasoning unanswerable : for if men be new Creatures , they will certainly live new lives , and this makes holiness absolutely necessary by the same Reason , that every thing necessarily is , what it is , when it is ; but still we enquire after a necessary obligation to the practice of holiness , and that we cannot discover yet . Well! But Holiness is necessary as the means to the end . This indeed is something to the purpose , but let us hear how : Though it be neither the cause , matter , nor condition of our justification ( mark the Hypothesis ) yet it is the way appointed of God for us to walk in for the obtaining Salvation , and therefore he that hath hope of Eternal Life , purifies himself , as he is pure , and none shall ever come to the end , who walketh not in the way , for without holiness it is impossible to see God. This I confess is all pertinent , and home to the purpose , but yet there are two little faults in it ; that it contradicts it self , and overthrows their darling opinions , which I can very well pardon , if he can : What ? the necessary way to Eternal Life , and yet neither the cause , matter , nor condition : at least you might allow the way to Eternal life to be the causa sine qua non , without which we shall never get thither ; and that in spight of all your distinctions will entitle it to the nature of a condition . But not to dispute about words , I am content it should only be a necessary way to Eternal Life : but what becomes of Christ then ? who is the only way , the truth and the life : is not the righteousness of Christ able to save us without an additional righteousness of our own ? doth the Active and Passive Righteousness of Christ both free us from guilt and punishment , and give us an actual right and title to glory ? and yet can we not be saved without walking in the ways of holiness ? what becomes of free Grace then ? is not this to eke out the righteousness of Christ with our own ? to make Christ our justifier , and our works our Saviour ? Thus you see , how men wrest and pervert the Scripture to make it speak their sense , and justifie their darling opinions and fancies , though not always with the same success ; for some truths are so plain and stubborn , that they will not bend ▪ but must be broke into the most palpable absurdities and contradictions , before they can be fitted to their opinions , and then they agree like new Cloath in an old Garment , which makes the rent the wider . It were easie to produce many more instances of this nature , but this is enough to show you how dangerous it is to pre-possess our fancies with some arbitrary notions in Religion , which naturally force men to pervert the Scriptures to make them speak the Orthodox language . To this we owe all those nice and subtle distinctions , which constitute the body of Systematical Divinity , which commonly have no other design , than to evade the force of Scripture , or to bribe it to speak on their side . The Authority of Scripture is sacred and inviolable , and it is dangerous to call that into question , whatever acquaintance men have with the Person of Christ ; but as Mr. Chillingworth observes of the Church of Rome , that to establish her Tyranny over mens Consciences , she need not either abolish or corrupt the holy Scripture ( which in regard of the numerous multitude of Copies dispersed through all places , translated into almost all languages , guarded with all solicitous care and industry , had been an impossible attempt ) but the more expedite way , and therefore the more likely to be successful , was to gain the opinion and esteem of the publick and authorized Interpreter of them , and the Authority of adding to them , what Doctrines she pleased under the title of traditions or definitions . Thus though their fancies and the Scripture agree no better , than the Church of Rome and the Scripture do , yet they may be both retained , so their opinions may but expound the Scriptures , and add such limitations , distinctions , glosses , &c. as are necessary to make them Orthodox . The sum of all is , that to know Christ is not to be thus acquainted with his Person , but to understand his Gospel in its full latitude and extent ; It is not the Person , but the Gospel of Christ , which is the way , the truth , and the life , which directs us in the true way to life and happiness . Which instructs us in our duty , and furnishes us with all the motives and arguments to a good life , and gives us the greatest assurance of our reward . This Acquaintance with Christs Person , which these men pretend to , is only a work of fancy , and teaches men the Arts of Hypocrisie , it undermines the fundamental design of the Gospel , makes men incurably ignorant , and yet conceited of their own knowledge , impertinent and endless talkers , and insolent Censurers of all Mankind : every Boy , who is acquainted with these notions , learns to despise the ignorance of his teachers , as if they knew nothing of Christ , and of the Mystery of the Gospel ; and now the Laws of Christ will not down with them , this is moral and legal Preaching ; nothing appears wholesom and savoury to their palates , but some Romantick descriptions of the beauty , loveliness , fulness , and preciousness of Christ. But I hope hereafter they will see reason to believe , that we are not such Strangers to Christ , as they imagine , but have a greater Reverence for him , than to be so rude and unmannerly , than to make so bold with his Person , and with his Laws ; and are too honest to abuse the people with such dreams and fruitless speculations . The wildness and distraction of these men makes me so much the more admire the Wisdom and the Honesty of our Church , who in her publick Catechism hath been careful to prevent these cheats and delusions of fancy : feeds her Children with wholesom and substantial food , hath taught them a Religion without Art or Subtilty , hath instructed them in the nature of their Baptismal Vow , and those obligations it lays on them to a vertuous life : hath taught them the Apostles Creed , which contains those great and essential Articles of Religion , which are the necessary Principles of Action , hath given them a plain and easie explication of the Ten Commandments , which are the rules of a good life , hath taught them to pray to God , and what the true design of our Saviours Institutions is , without filling their heads with notions and Artificial Theories of Religion , which serve only to make them giddy with a vain conceit of knowledge , to talk ill , and to live worse . And now it is time to dismiss these acquaintances of Christ , and if nothing will make them wiser , to leave them to their own dreams and dotage ; only advising them , that however they may indulge themselves in these choice speculations , they would have a care of pretending any acquaintance with Christs Person for the neglect or contempt of his Laws , lest they fare as ill , as another of his acquaintance did , Luke 19. 21. who argued from the severity of his temper and disposition to apologize for his own sloath and idleness . for I feared Thee , because thou art an austere man , who takest up that thou layedst not down , and reapest that , thou didst not sow . But it seems , as great an acquaintance as he was , he drew a very false conclusion , when he hid his Talent in a Napkin , as his Lord convinct him to his cost : and it will be the same case , though we argue from other Principles , not from the severity , but from the fondness and Indulgence of our Saviour , from the merits of his Death , or the Imputation of his Righteousness : The safest way is to do what he bids us , lest he be too hard for us at Reasoning , and making Hypothesis . But yet there is one thing more , which I must take notice of : that as when the Scripture speaks of the knowledge of Christ , it includes not only the speculative part of knowledge , which consists in true notions , and opinions , but the vertue and efficacy of this knowledge in the government of lives , in transforming us into the likeness of our Lord and Saviour , and and making us obedient to his Laws ; without which all our knowledge is but like a curious piece of painting , an accurate Image and Picture , without life or sence : so these men talk also of an experimental knowledge of Christ ; the meaning of which is , that this acquaintance with the Person of Christ warms and heats their fancies , and moves their passions ; sometimes they find great breakings of heart , they melt and dissolve into tears for their sins , when they remember , what their Lord suffer'd for them , they see him hang upon the Cross , and have all his agonies , and dying groans in their Ears ; and then they Curse their sins that nailed him there , and tremble at the thoughts of the Naturalness of Gods vindictive justice to him : and feel all the horrours and agonies of damned Spirits : at other times they are mightily ravisht with his love , and charm'd and captivated with his beauty : fancy they have him in their arms in the closest embraces ; they hear Christ call them by name , and say to them , as he did to that Woman in the Gospel , thy sins are forgiven thee . They are refresht and ravisht with his Comforts , and the sweet Caresses of his love : they see Christ adorning them with the beautiful Robes of his Righteousness , owning them for his dearest Spouse , and expressing all Conjugal affections to them ; now they tast and relish the sweetness of Christ , which other men only talk of , and have an experimental sense of his fulness to supply their wants , of his Love in chearing their Souls , of his beauty in adorning them , they are all life and spirit , which is a plain argument , that now Christ hath taken up his abode with them . This will fall under consideration in what follows ; at present I shall only say this ; that all this may be no more , than the working of a warm and Enthusiastick fancy , and no man ought to think himself ever the more experimentally acquainted with Christ , unless he find the power of it in governing his life : It is very desireable to have always such a quick and vigorous sense of the love of our dying Lord , as may constrain us to live to him , who dyed for us ; but without this we are still ignorant of him , however we may be transported with these frantick raptures and exstasies of love and joy . CHAP. IV. Of our Union to Christ , and Communion with him . SECT . I. NExt to the knowledge of Christ there is not a greater Mystery , than our Union to him , and Communion with him ; on which , as these men represent it , are built all those wild and fanciful conclusions , which so directly oppose both the Doctrines and practice of Christianity . And therefore it is of great concernment to state this matter , and to examine , what is meant in Scripture by our Union to Christ , and Communion with him ; for the Scripture does mention such a relation between Christ and Christians , as may be exprest by an Union , and those phrases of being in Christ , and abiding in him , can signifie no less . And first , I observe , that those metaphors , which describe the Relation and Union betwixt Christ and Christians , do primarily refer to the Christian Church , not to every individual Christian. Thus Christ is called a Head , but he is the head of his Church , which is his body , as a Husband is the head of the Wife , Eph. 5. 23 , 24. No particular Christian is the body of Christ , but only a member in this body . Christ is called a Husband , but then the whole Church or Society of Christians , not every particular Christian , is his Spouse , as St. Paul tells the Church of Corinth , 2 Cor. 11. 2. For I am jealous over you with a godly jealousie ; for I have espoused you to one Husband , that I may present you as a chast Virgin to Christ. Christ is a Shepherd , and the Christian Church is his Flock , Iohn 10. For the relation between Shepherd and Sheep doth primarily concern the whole Flock : Christ is the Rock , upon which his Church is built , the chief Corner Stone , and the Christian Church a Holy Temple : so that all these Metaphors in their first and most proper use refer to the whole Society of Christians , and are designed to represent the Union between Christ and his Church . Secondly , I observe further , that the Union of particular Christians to Christ is by means of their Union to the Christian Church : the Church is the body of Christ , and every Christian by being united to this body becomes a member of Christ , as the Apostle tells the Corinthians , 1 Cor. 12. 27. Now you are the body of Christ , and members in particular . The Church is the Temple of God built upon the foundation of the Apostles and Prophets , Iesus Christ being the chief Corner stone , and every Christian is a lively stone in this spiritual building : The Church is Christ's Flock , and every Christian , who is of this fold , is one of Christ's Sheep . The Church is Christ's Spouse , and every Christian is a member of that Society , which Christ ownes for his Spouse : but every Christian is not Christ's Spouse ; He is a great Enemy to Polygamy , and hath but one Spouse , as he hath but one body , and one Church ; which quite spoils the prettiness and fantastical Wit of a late Exhortation to young Women to chuse Christ for their Husband , because he is rich , and beautiful , and kind , and hath all the properties of an excellent Husband ; which would have sounded much better in a Popish Nunnery , than among such pretenders to reformation : for this is the great Art , whereby those cunning Priests wheadle silly Girls into a profession of perpetual Virginity , by perswading them that in so doing , they are marryed to Christ : And to give every one their due , the Papists are the most generous sort of Suiters for Christ , for they perswade them to forsake all other Husbands for Christ , which is more honourable and meritorious . Thus to proceed , Christ is called the Vine , and Christians the branches in that Vine , Iohn 15. which must be expounded to the same sense with what goes before , where Christ speaking of himself saith , I am the true Vine . The meaning is , that Church , which is founded on the belief of my Gospel , is the true Vine : I , signifies Christ together with his Church , which is his body : upon which account the Church is elsewhere called Christ , as I observed above . And my reasons for this exposition are these : First , Because the Jewish Church is frequently in the Old Testament compared to a Vine , Isaiah 5. Ier. 2. 21. Hosea 10. 1. Now a Vine being the metaphor , whereby the Church useth to be described , we cannot reasonably understand it otherwise here ; I am the true Vine , that is the Church , which is founded on the belief of my Gospel , is the only true Church , which God now owns ; He having rejected the Iewish Synagogue , as proving a degenerate Vine . Especially when we consider , that Christ himself applies the Parable of the Vineyard to the State of the Gospel , Math. 21. 33. &c. and the Christian Church is called an Olive Tree , and the members of it expresly called branches , Rom. 11. 17 , 18. which metaphor hath the very same nature and signification with the Vine and branches . Secondly , Because God is called the Husband-man , who takes care to dress this Vine , which cannot be understood of Christ , but of the Church , which is therefore called God's Husbandry . Thirdly , Christ speaks of such branches in him , as bear no fruit ; now there can be no such branches in the Person of Christ ; for our very Union to his Person ( as those men acknowledge , who talk of such an Union of Persons between Christ and believers ) will make us fruitful : and therefore being in him can signifie no more , than being members of his visible Church , which is made up of Hypocrites , as well as sincere Christians . But fourthly , To confirm all this , and to prevent objections , it is evident from this very Chapter , that when Christ speaks in the first Person , I and In me , he cannot mean this of his own Person , but of his Church , Doctrine , and Religion , according as the circumstances of the place require , thus in the 5. Ver. I am the true Vine , ye are the branches , he that abideth in me , and I in him , the same bringeth forth much fruit , for without me ye can do nothing . I would willingly learn what sense can be made of this , if we understand it of the Person of Christ : for it is not very intelligible , how we can be or abide in the Person of Christ , and it is more unintelligible still , how we can be in the Person of Christ , and the Person of Christ at the same time be in Us ; which is a new piece of Philosophy called Penetration of dimensions ; and that our fruitfulness should depend upon such an Union to the Person of Christ , is as hard to my understanding , as all the rest . But if by He that abideth in me , we understand the Christian Church , he who makes a publick and visible profession of Faith in me , and continues in Society with those , who do so ; and by I in him , the Christian Doctrine , both the sense , and Reason of it is very evident : the sense is this ; That Church , which owns my Doctrine and Religion , is the true Vine , and all you , who make a publick profession of Faith in me ( of a belief of my Gospel ) and live in Communion with one another , are the branches in this Vine ; and whoever of you continue stedfast in this profession and Communion , and do not only make a visible profession of Faith in me , but suffer my Doctrine and Precepts to dwell and abide in you , to govern your will and affections , and to direct your Conversation in the World , all such of you will be very fruitful in good works , for without such a sincere and hearty belief of my Gospel , it is impossible , you should do any thing , that is good . So that to abide in Christ is to make a publick and visible profession of Faith in Christ , to be the members of his visible Church ; but because many are so , who do not much credit their profession , ( being branches in him that bear not fruit ) hence to distinguish all true Christians from such Hypocritical Professors , he adds , and I in you , that is my words abide in you . Ver. 7. if my Doctrines and Precepts take fast hold of your wills and affections , they will make you fruitful in good works . Thus you see , that the Union of particular Christians to Christ consists in their Union to the Christian Church : And hence it is , that the Ancient Fathers interpret all those Metaphors , which decypher the Union between Christ and Christians , to signifie the entire love and Unity of Christians among themselves . Thus St. Chrysost. expounds Eph. 2. 19 , 20 , 21. where the Apostle speaks of that spiritual building , which is erected on the foundation of the Prophets and Apostles , Iesus Christ being the chief Corner Stone , to signifie the Unity of the Church in all Ages ; that both the Jewish and Christian Church are united in Christ , as the several parts of the building are kept together by the Corner Stone ; and St. Ambrose to the same purpose tells us , duos populos in se suscepit salvator , & secit unum in Domino , sicut & lapis angularis duos parietes continet in unitate domûs sirmatos . i. e. That Christ united two people in himself ( the Iew and Gentile ) and made them one in the Lord , as the Corner Stone unites two Walls in a building , and makes it but one House . Which is the plain design of the place to prove , that Christ hath taken away the enmity and distance , which was between the Jew and Gentile , and hath reconciled them both to God in one body by the Cross , Ver. 16. Thus St. Chrysost. observes on 1 Cor. 3. 9. that the Apostle to disswade them from Schisms and Factions tells them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That they were Gods building , and if they were Gods building , they must not be torn asunder , for then they are no longer a building ; and if they were Gods Husbandry , they must not be divided from each other , but they must be one enclosure , hedged and walled in by Unity and agreement . And adds , let us therefore be built on Christ , and cleave to him as to a foundation , and as a branch to the Vine ; that there may be no distance between Christ and us to interrupt this Union , for if there be , we immediately perish ; for the branch draws nourishment and fatness from the Vine by its Union to it , and the building stands firm by the strong adhesion of its parts . Which plainly signifies , that our Union to Christ consists in our Union to the Christian Church , and when we divide and separate from the Church , we are broken off from Christ , as a branch is from the Vine ; we are then like a building , whose stones fall asunder , and destroy the whole fabrick . Thus the same Father argues on Iohn 14. 21. to perswade Christians to Peace and Unity : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. for he ( Christ ) unites us to each other by many examples and patterns of the closest Union ; He is the Head , and we the body , and the whole body by the Union of its several parts must be firmly united to the head ; He is the foundation , we the building , He the Vine , We the branches ; He the Husband , We his Spouse ; He the Shepherd , We his Sheep ; He the way , we those who are to walk in that way ; We are a Spiritual Temple , and He it is , who dwells in us ; He is the first born , we his Brethren ; He the Heir , we fellow Heirs with him ; He the life , we those who live by him ; He the Resurrection , we those who rise with him ; He the light , and we are all enlightned by him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All these metaphors describe the nearest and closest Union of Christians to each other , and of all to Christ , which will not admit of the least distance and separation : so that according to the sense of this Holy man , particular Christians are united to Christ by means of their Union to the Christian Church , otherwise I cannot understand how our Union to Christ can be an argument to Unity and Concord among ourselves , if we are immediately united to the Person of Christ , without being first united to his Church . Which I wish those men would seriously consider , who boast so much of their Union to Christ , and yet rend his Church into a thousand little factions , tear the members of his body from each other , and yet pretend to be united to the head , make new enclosures in the Husbandry , and Vineyard of God , and when Christ hath broken down the middle Wall of Partition , and made Jews and Gentiles but one Church , do now erect more Partition Walls in the Christian , than ever were in the Iewish Temple . But we need not depend on Authority for the confirmation of this notion , that the Union of particular Christians with Christ , consists in their Union with the Christian Church ; for those Sacraments our Saviour hath Instituted , as Symbols of our Union with him , are a plain demonstration of it : Our first undertaking of Christianity is represented in our Baptism , wherein we make a publick profession of our Faith in Christ ; and it is sufficiently known , that Baptism is the Sacrament of our admission into the Christian Church ; and if any one should deny this we have the Authority of St. Paul for the proof of it . 1 Cor. 12 , 13. For by one Spirit we are all baptized into one body ; In which the Apostle seems to allude to Baptism , which confers the same holy Spirit on us all , and thereby makes us all members of that one body of Christ , which is his Church ; but more expresly in Eph. 4. 4 , 5. There is one Body , and one Spirit , as you are called in one hope of your Calling , one Lord , one Faith , one Baptism ; that is , the Christian Baptism is but one , and is a Sacrament of Union , making us all the members of that one body of Christ ; this is called being Baptized into Christ , i. e. admitted into the Christian Church by a publick profession of our Faith in Christ. Thus the Lords Supper is a Sacrament of Union , and signifies that near Conjunction between Christ and the Christian Church , and the mutual fellowship of one Christian with another : hence the Apostle calls the Cup of Blessing the Communion of the blood of Christ , and the Bread the Communion of the body of Christ ; for we being many are one bread and one body ( one body represented by this one bread ) for we are all partakers of that one bread . 1 Cor. 10. 16 , 17. For the Intention of our Lord and Saviour in what he did and suffer'd for us was , not meerly to reform and save some single Persons but , to erect a Church and to combine all his Disciples into a publick Society , to unite them by holy Mysteries , and to engage them to a mutual discharge of all Christian offices , whereby the whole body may edifie it self in love ; and therefore our Saviour does not owne any relation to particular men , as such , but as they are members of his body , for he is the Saviour of the body , and Redeemed his Church with his own blood . Hence St. Iohn tells us in his first Ep. Ch. 1. Ver. 3. That which we have seen and heard ( the whole Doctrine and History of the Gospel ) declare we unto you , that you also may have fellowship with us , and truly our fellowship is with the Father , and with his Son Iesus Christ. First , that ye may have fellowship with us , become members of the Church of Christ , by which means you have fellowship and Communion with God and Christ. And therefore those publick censures , whereby rotten or dead members are cut of from the body of Christ , consist in casting such persons out of the Society of Christian people , in debarring them from the Communion of Prayers and Sacraments , and all Religious offices , which is a plain demonstration , that our Union to Christ is not an Union to his Person ( of which more hereafter ) but consists in a sincere and spiritual Communion with the Christian Church ; otherwise this external Communion with the Church could be no visible signification of our Union to Christ , nor could our excision from the visible Church signifie our separation from him . But thirdly , It will be requisite now to explain more particularly the nature of this Union between Christ and the Christian Church , which is not a natural , but a Political Union , that is such an Union , as is between a Prince and his Subjects : Christ is a spiritual King , and all Christians are his Subjects , and our Union to Christ consists in our belief of his Revelations , obedience to his Laws , and subjection to his Authority : Hence our Saviour tells the Jews , if you continue in my words , then are ye my Disciples indeed , John 8. 31. which is the same thing with being in him : and by keeping his Commandments we abide in his love , Iohn 15. 10. & 14. 21. and to have his word abide in us is a description of the closest and firmest Union to him Iohn 15. 7. As obedience to our Prince is the strongest bond of a Political Union , which is dissolved and broken by disobedience and Rebellion . Thus our Saviour calls himself a Shepherd and Christians his Sheep . Iohn 10. to signifie that Authority he hath over his Church , which bears some Analogy to the government of a Shepherd , which is oft-times used as a name of power and Authority ; as God is styled the Shepherd of Israel , Psalm 80. 1. and Kings are frequently called Shepherds both by prophane and sacred Writers . Though this name is most commonly given to Prophets , who feed and instruct the Church , which includes power and Authority ; and so does very properly belong to our Saviour , who erected this spiritual Kingdom on the Foundation of his Doctrine and Laws , and by the exercise of his prophetical office : for which Reason he is called the Shepherd and Bishop of our Souls . Thus he is called a Head and the Church his Body , a Husband and the Church his Spouse , which two metaphors signifie the same thing , and are both of them names of power and Authority ; as appears from Eph. 5. 23. &c. For Husbands are said to be the head of their Wives , as Christ is the head of the Church , and are commanded to love their Wives , as their own bodies , as Christ loves his Church : so that a Husband , as a Husband represents the head , and the Wife the body ; and what the meaning of all this is , the Apostle plainly tells us : that Christ is called the Head and Husband , because he hath the Rule and Government of us , and therefore exhorts Wives to be subject to their Husbands as the Church is subject unto Christ the Spiritual Head , v. 24. For because the Head in the natural body hath the command and government of all the members ; hence Head is a common name for Princes and Governours , Deutr. 28. 13. The Lord shall make thee the Head and not the Tayl , and thou shalt be above only , and thou shalt not be beneath , that is , thou shalt rule and govern ; Psalm . 18. 43. Thou hast made me the Head of the Heathen , and a people whom I have not known shall serve me . And therefore the Apostles always expound this metaphor of Christ's being a Head by power and Authority . Eph. 1. 20 , 21 , 22. Hath set him at his own right hand in Heavenly places , far above all Principalities and Powers — and hath put all things under his feet , and gave him to be Head over all things to the Church , which is his body . Col. 1. 18. And he is the Head of the body , the Church , who is the beginning , the first born from the dead , that in all things , he might have the preheminence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is that he might not only excel other things , but that he might rule and govern them ; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies him , who hath the first place of Authority ; because government is naturally entailed on the greatest excellency and perfection . Thus Christ is the Head of all Principalities and powers , that is their Lord and Governour . Col. 2. 10. This is the true explication of this relation betwixt Christ and his Church . He is the Head and Husband , because he is invested with Authority to govern ; and the Church is his body and Spouse , because it must be obedient to his Laws , and subject to his Government : as we know it is very familiar to call a Society of men , who live under the same Laws and Civil Government , a body Politic , which signifies their subjection to the same Authority , as a body hath but one Head ; and that regard they must have to the preservation of the whole , and their mutual care of each other , as members of the same body . Now the true Reason why this spiritual Kingdom of Christ is described by the Authority of a Shepherd over his Sheep , and of a Head and Husband over his body and Spouse , is to signifie the mildness and gentleness of his government , and that great and near concern he hath for the welfare of his Church : that he governs his Church with the care and tenderness of a Shepherd : that he defends and ransoms his Church with his own blood , as a good Shepherd lays down his life in defence of his Sheep . Iohn 10. That he loves his Church with the natural kindness of a Head or Husband ; that his Government is only for the good of his Church , not for his own private advantage ; as a kind Husband exerciseth no other Authority over his Wife , but what is for her good , as well as his own ; or as the Head hath no other concern , but that all his members be preserved in their natural State and vigour , and perform their proper and natural offices ; and therefore we may be secure , that his yoak is easie , and his burden light ; that he will be gentle in his Discipline , and favourable in his censures ; especially when we consider how dearly he hath purchast this relation to his Church , that he gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word . Eph. 5. 25 , 26. Upon which account we may well be called the Members of his Body , of his Flesh , and of his Bones , vers . 30. the Church being , as it were , taken out of his crucified Body , as the Woman was taken out of the Man ; as Christ is said to have reconciled the Gentiles ( that is , taken them into his Church ) in the body of his flesh through death , Col. 1. 21 , 22. because the Covenant of Grace , which is the Foundation of the Christian Church , and receives Gentiles as well as Jews , was sealed with the blood of Christ ; so that the Church is taken out of the crucified body of Christ , which in the mystical sense answers to the Womans being taken out of the Man , which seems to be the Apostles meaning in that place . For the same reason Christ ownes himself our Friend , Ioh. 15. 14. Ye are my friends , if you do what soever I command you : which does not signifie such an equality betwixt Christ and us , as there is betwixt friends , nor encourage any rudeness and unbecoming familiarity in our addresses to him ; but acquaints us with the nature of his government , that he will rule his Church with the same care and tenderness , which one friend expresseth to another . So that all this is a description of the state of the Gospel , in which our Lord and Master is our Shepherd , our Head and Husband , our Friend and Saviour , who hath redeemed and purchased us with his own blood , who laid the Foundation of his spiritual Kingdom in the most surprising and astonishing goodness , and exerciseth his authority in all the methods of love and compassion . Upon which account God also hath now laid aside in a great measure that severe name of a King , and calls himself our Father , to assure us of his fatherly care and government , and to signifie that liberty of Sons we now enjoy under the Gospel in opposition to the bondage and servitude of the Law of Moses . But then we must observe farther , that though Christ be our Lord and Governour , he doth not govern us immediately by himself , for He is ascended up into Heaven , where he powerfully intercedes for his Church , and by a vigilant Providence superintends all the affairs of it , but hath left the visible and external conduct and government of his Church to Bishops and Pastors , who preside in his name , and by his authority : in the first Ages of Christianity , Christ conferred such extraordinary gifts on men , as qualified them for so great an office , Eph. 4. 8. &c. But though these miraculous gifts ceased , when the Gospel was fully published and sufficiently confirmed , yet the offices still continue for the instruction and government of the Church , though managed in more ordinary and humane ways . Christ now governs his Church by men , who are invested with his authority : which is a plain demonstration of what I discoursed above , that the Union of particular Christians to Christ , is by their Union with the Christian Church ; which consists in their regular subjection to their spiritual Guides and Rulers , and in concord and unity among themselves . For if our Union to Christ consists in our subjection to him as our Lord and Master , our Head and Husband ; and this authority is not immediately exercised by Christ himself , but by the Bishops and Pastors of the Church ; it necessarily follows , that we cannot be united to Christ , that is , cannot owne his authority and government , till we unite our selves to the publick Societies of Christians , and submit to the publick Instructions , Authority , and Discipline of the Church , as no man can be said to submit himself to his Prince , who denies subjection to those subordinate Magistrates , who act by his Princes Commission : for the Union of Bodies Politick ( such as the Christian Church is ) consists in Order and Government , when all the Members keep their proper places , and are knit to each other by a faithful discharge of their several offices and trusts : Schismaticks are in the Church , just as Rebels are in the Kingdom , not as part of it , but as open and profest Enemies : but the Apostle tells us wherein the Unity of the Church consists in Eph. 4. 16. Christ is the Head , from whom the whole body fitly joyned together and compacted by that , which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the body to the edifying of it self in love . That is , the supreme power is invested in Christ as Head , to whom the Church is obedient and subject , but to make this Union firm and lasting , there must be a regular subordination of the several Members , and a mutual discharge of all Christian offices , which is the most effectual way to advance their spiritual growth in all Christian graces , and especially to increase that love and friendship , which is the very life and soul of the Church : This indeed supposes a visible Society of Christians , professing the Faith of Christ , and living in communion with each other ; for if there be no such visible Society ( as it may happen in times of persecution , or some great degeneracy of the Church ) it must of necessity alter the case : our Union to Christ then consists in an acknowledgment of his Authority and Subjection to his Laws , which makes us Members of the Universal Church , though there be no particular Church to communicate with : but when there is a visible Church , we are under the necessary obligations of a visible Communion , because herein our subjection to the Authority of Christ , and consequently our Union to him , consists . And this by the way gives a plain account of the only cause , that can justifie our separation from any Society of Christians : for our Union with the Christian Church being the Medium of our Union to Christ , while the Church , we live in , acknowledges the Authority , and submits to the Laws of Christ , we are bound to live in Communion with it , because this unites us to Christ. When nothing is made the condition of our Communion , which is expresly forbid by the Laws of our supreme Lord , we acknowledge his Authority in our subjection to our spiritual Guides ; and we disowne his Authority in disowning and affronting theirs ; as our Saviour tells his Apostles , He that heareth you , heareth me , and he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me , Luk. 10. 16. But when any Church prevaricates in the Laws of Christ , corrupts his Religion , and undermines the fundamental design of it , which is to make men good and vertuous , when we cannot obey our spiritual Rulers without disobeying the express Laws of Christ , the reason of our Communion with such a Church ceases , because it doth not answer ( nay contradicts ) the end of Christian Society , which is to have fell●wship with the Father , and with his Son Iesus Christ. For in this case we cannot owne their authority , but we must renounce the authority of our Head and Husband : now as it is in an Army , should any Captain revolt from his Prince , the Souldiers under his Command are not bound to turn Rebels , because their Leader is so ; or should a whole Troop or Regiment conspire in the Treason , no particular Souldier is obliged to continue in the Company , or submit to the Government of Rebels , no more than he is obliged to be a Rebel ; the same reason holds good as to Christian Societies ; if any particular Church apostatize from the Faith of Christ , we are then under the same necessity of deserting their Communion , as we are of obeying the Laws , and submitting to the Authority of our Lord and Master ; but nothing less than this can justifie a separation ; while the Church is subject to Christ , we must be subject to the Church ; while the fundamental Laws of his spiritual Kingdom are observed , and his Institutions reverenced , and the great ends of his Religion advanced , to separate from such a Church is to separate from the Body of Christ ; for our Union to Christ consists in a subjection to his Authority , and it is plain , that we disowne his Authority , when we reject those , who act by his Authority . Now this Political Union betwixt Christ and his Church may be either only external and visible , and so hypocrital Professors may be said to be united to Christ , or true and real , which imports the truth and sincerity of our obedience and subjection to our Lord and Master : For since Christianity is become the Religion of Nations , and is entailed on us by our Ancestors as part of our inheritance , is received into the Laws and Constitutions of Kingdoms , and made a great Instrument of Civil Government , it is too often seen , that many men undertake this Profession only as the Mode and Fashion of their Country , to avoid singularity , and to serve a worldly interest ; And thus the Christian Church is filled with Hypocrites and visible Professors , who are great Strangers to the life and spirit of the Holy Iesus ; while some under the name of Christians practise all the villanies of the Heathen World , and live in a publick defiance to the Laws of that Religion they pretend to owne ; others make a fair show of external conformity to the Laws and Constitutions of this spiritual Kingdom , and conceal their impurities under some glorious and pompous form of Religion , and pass for very good Christians , when they are no better than disguised Hypocrites ; and this makes it necessary to distinguish between a meer external and real Union , between those , who do no more than make a visible profession of Christianity , and those who are true and sincere Christians . Earthly Princes can exact only an external conformity to their Laws , because they can take no cognizance of the secret workings of mens minds , and the end of their Government is attained in the preservation of publick peace and order ; But the spiritual Kingdom of our Lord is of another nature , which requires not only an external and visible subjection to Christ our Head and Husband , and a visible Union to the Christian Church , but the homage and obedience of the Soul , the government of our thoughts and passions , the renovation of our minds and spirits , We must be born again of Water and of the Spirit , if we would enter into the Kingdom of God , Ioh. 3. 5. That is , before we can be the Disciples of Christ , the Subjects of his spiritual Kingdom , which is in Scripture called the Kingdom of God , and the Kingdom of Heaven ; we must be born of water , must make a publick profession of our Faith in Christ , and obedience to Him in our Baptism : but this is not sufficient , unless we be born of the Spirit too , that is , unless our minds and spirits become subject to Christ , unless our Faith in Christ , and subjection to Him , be sincere and hearty , do govern all the motions and desires of our Souls , and make us really such , as we pretend to be ; which is called Being born of the Spirit , because all Christian Graces and Vertues are in Scripture attributed to the Spirit of God as the Author of them . Hence the Apostle tells us , that In Christ Iesus nothing availeth but a new Creature , that is , that none are true Subjects of Christ , such as shall be rewarded by Him , but those whose minds and spirits are transformed into the love of vertue and goodness . Now as a visible Profession of Christianity is the Foundation of this external-political Union betwixt Christ and his Church ; so this new Nature is the Foundation of a real and spiritual Union , and this the Scripture represents to us under several notions . First , by the subjection of our minds and spirits to Christ , as our spiritual King , when we put our Souls as well as Bodies under his Government and Conduct : hence Christ is said to dwell in our hearts by faith , Eph. 3. 17. that is , to have the sole Command and Empire of our wills and affections , to govern our hearts , as a man does the house , in which he dwells . And thus all those Metaphors , which signifie our subjection to Christ , must be expounded of the subjection of our Souls and Spirits to Him , as well as the outward conformity of our actions ; because Christ is a spiritual King , who rules and governs hearts , as earthly Princes govern the bodies of their Subjects : our subjection to him ought to begin in the Soul , in a sincere acknowledgment of his Power and Authority , in a stedfast belief of his Doctrines and Revelations , and in a chearful and willing obedience to his Laws ; such a subjection as a Wife ought to yield to her Husband , and Members to their Head , the effect of a free choice , not a feigned or forced compliance . Secondly , By a participation of the same nature , which is the necessary effect of the subjection of our minds to him : for the Gospel of our Saviour is the truest image of his mind , he transcribed his own nature into his Laws , and therefore a sincere obedience to his Laws is a conformity to his Nature . Hence is that exhortation , That the same mind be in us , which was in Christ Iesus , Phil. 2. 5. and to be his Disciples is to learn of him , who was meek and lowly in mind , Matth. 11. 29. Hence also our Union to Christ is described by having the Spirit of Christ. Rom. 8. 9. If any man have not the Spirit of Christ , he is none of his ; that is , unless he have the same temper and disposition of mind which Christ had , which is called having the Spirit of Christ by an ordinary figure of the cause for the effect , for all those vertues and graces , wherein our conformity to Christ consists , are called the fruits of the Spirit , the fruit of the Spirit is in all goodness , righteousness , and truth , Eph. 5. 9. and therefore what the Apostle in that place calls , having the Spirit of Christ , in the next verse he expresses by if Christ be in you : i. e. if you be possest with the same love of vertue and goodness , which appeared so eminently in him ; which is much to the same sense with that expression , of Christs being formed in you . Gal. 4. 19. My little Children of whom I travel in birth again , till Christ be formed in you : that is , till you be thoroughly instructed in the Doctrine and Religion of Christ , and are thereby moulded into his likeness and image . Hence in the 1 Cor. 6. 17. the Apostle tells us , He that is joyned to the Lord is one Spirit : that is , herein consists our Union to Christ , that we have the same temper of mind which he had : for there can be no Union betwixt Souls and Spirits without this , that they are acted by the same Principles , and love , and chuse the same things : bodies are united by an external adhesion of parts , but Souls by an harmony and consent of wills . This makes two one Spirit , when there is a perfect likeness of disposition , when they agree in the same designs as much , as if the same Soul animated them both : when we love God and men , as our Saviour did , when we are meek and humble , and patient and contented , as he was , we are as closely united to him , as if he dwelt in us , and we in him : as if we had but one Spirit in us both . But Thirdly , there is a closer Union still , which results from this , which consists in a mutual and reciprocal love . When we are transformed into the image of Christ , he loves us , as being like to him , and we love him too , as partaking of his nature . He loves us as the price of his blood , as his own workmanship created to good works , and we love him as our Redeemer and Saviour . Now love is the great Cement of Union , which unites interests , and thereby does more firmly unite hearts : hence when our Saviour had told his Disciples , At that day ye shall know , that I am in my Father , and you in me , and I in you , Joh. 14. 20. he explains the meaning of it in v. 21. He that hath my Commandments , and keepeth them , he it is that loveth me , and he that loveth me , shall be loved of my Father , and I will love him and manifest my self unto him . That is , God and Christ , and Christians are all united by a mutual and reciprocal love , founded on a likeness of dispositions and actions , on obedience to those Laws , which are but a Copy of the Original Holiness of God , and of the life of Christ. To the same purpose Christ prays for his Disciples , Ioh. 17. 21. that they may be one , as thou Father art in me , and I in thee , that they also may be one in us . Which refers to their agreement in doctrine and love . Thus according to the Scripture phrase love makes us one with God and Christ , and with each other . Fourthly , This Union is exprest in Scripture by resembling the Christian Church to Gods Temple , wherein he dwells , as formerly he did in the Temple at Ierusalem : while that typical and ceremonial Worship was in force , God was pleased to dwell in a Temple made with hands , there he placed the Symbols of his Presence , from thence he gave forth his Oracles , there he received their Sacrifices and Oblations , and returned an answer to their prayers . But since Christ hath introduced a more manly and spiritual Worship , God dwells no longer in a Temple of wood and stones , by such visible signs of his presence , as formerly he did , but hath chosen the society of devout minds and pure souls for the place of his residence and abode . Thus in the 1 Cor. 3. 16. Know you not , that ye are the Temple of God , and that the Spirit of God dwelleth in you : and Chap. 6. vers . 19. Know you not , that your body is the Temple of the Holy Ghost , which is in you , which ye have of God : and 2 Cor. 6. 16. Ye are the Temple of the living God , as God hath said , I will dwell in them , and walk in ( or among ) them , and I will be their God , and they shall be my people . To the same purpose we find in Rev. 21. 3. that after the description of the Holy City , the New Ierusalem coming down from God out of Heaven , which signifies the state of the Christian Church , there was heard a great voice out of Heaven , saying , Behold the Tabernacle of God is with men , and he will dwell with them , and they shall be his people , and God himself shall be with them , and be their God. Now all this must be expounded in allusion to the Temple at Ierusalem : that as the Temple was the place of Gods peculiar presence with that people , signifying that he was always ready at hand to assist them in their distress , to supply their wants , to defend them from their enemies , to hear all the pious prayers they put up to him : that is , that he would be their God , and they should be his people ; as the Apostle expounds it ; thus it is now with the Christian Church , they are the only society of men , whom God hath a peculiar regard for , with whom he is always present , whom he protects and defends by a vigilant and more particular providence , whom he hath chosen for his peculiar people to dwell among them . And as in the Temple God placed the Mercy-seat and the Cherubims as Emblems of his Majesty and Presence , for which reason he is so often said to dwell betwixt the Cherubims : so he hath now bestowed his holy Spirit on the Christian Church , which is a surer pledge of his dwelling among them , than those Types and Shadows were , as the Apostle speaks , Know ye not , that ye are the Temple of God , and that the Spirit of God dwelleth in you , or among you : that is , this is a sufficient evidence , that ye are the Temple of God , in that God hath given his Spirit to dwell with you : which primarily refers to those extraordinary gifts of the Spirit , which God in that Age bestowed on the Christian Church : this was the true Shecinah or divine glory resting on them : for which reason he is called the Spirit of Glory , 1 Pet. 4. 14 The Spirit of Glory and of God resteth on you : that is , that Spirit of God , which is the visible manifestation of his glory in the Christian Church , of which that visible glory , which sometimes filled the Jewish Tabernacle , was an Emblem . Hence S. Paul tells us , that the glory of the new Covevant , which is the ministration of the Spirit ( which was confirmed by such miraculous and plentiful effusions of the holy Spirit ) did far exceed the glory of the first Covenant , written and engraven in stones , though that was so glorious , that the Children of Israel could not stedfastly behold the face of Moses , because of the glory of his countenance , 2 Cor. 3. 7 , 8. for this was a glorious manifestation of a divine Presence with the Church , that God did indeed dwell with them , and walk among them : and though these extraordinary gifts are now ceased , yet the vertue and glory of them still remains , they are a lasting demonstration of Gods peculiar presence with his Church in all Ages , as they are of the truth of the Christian Religion : for the Christian Church in all Ages since Christ and his Apostles is but one , and therefore still inherits the glory as well as the Religion of former Ages . In allusion to this the Christian Church is called Gods Building , 1 Cor. 3. 9. and Eph. 2. 20 , 21 , 22. and are built upon the foundation of the Apostles and Prophets , Iesus Christ himself being the chief corner stone , in whom all the building fitly framed together , groweth into an holy Temple in the Lord , in whom ye are also built together for an habitation of God through the Spirit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Spiritual Temple in opposition to the material Temple at Ierusalem , which S. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spiritual House or Temple , 1 Pet. 2. 5. all which refers to this notion , that the Christian Church is Gods Temple wherein he dwells . Now though all this do most properly belong to the Christian Church , as a spiritual Society ; that they are the Temple of the living God : yet it is accommodated in Scripture to particular Christians : and Philo also alludes to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the mind of a wise and good man is in truth and reality the Palace and Temple of God : every devout Soul is Gods Temple wherein he dwells : an enlightned mind , which is stored with all the treasures of divine wisdom and knowledge , is his Debir or Oracle : a pure heart is his Altar , and devout prayers are spiritual incense and sweet perfumes : the body it self is a consecrated place , and is also called the Temple of God , which must therefore be preserved pure and undefiled , 1 Cor. 6. 19. nay our bodies are Sacrifices too , which we must offer up to God by devoting them to his service , Rom. 12. 1. for the Scripture loves to allude to the Temple , and Aliar , and Sacrifices of the Law , which in a moral sense may very well be accommodated to the Christian Worship and Service , as in their Typical signification they prefigured Christ , whose Body was the true Temple , where the Divine Glory dwelt , who was both Priest and Sacrifice , and by his death put an end to that Typical Dispensation ; only we may observe , that when the Scripture mentions Gods or Christs dwelling with particular Christians , it uses a more familiar style , and seems rather to allude to a private house , than a publick Temple : Thus in Ioh 14. 23. If any man love me , he will keep my words , and my Father will love him , and we will come unto him , and make our abode with him : and Rev. 3. 20. Behold I stand at the door and knock , if any man hear my voice and open the door , I will come in to him , and sup with him , and he with me . This is all I can find in Scripture concerning the Union betwixt Christ and Christians , and that this is the true account of it ( besides what hath been already urged ) will evidently appear from those Institutions of our Saviour , which are the Instruments and Symbols of our Union to him , which we commonly call Sacraments , Baptism and the Lords Supper : which represent and signifie both our external and real Union with him . First our external Union : Thus Baptism is a publick profession of the Christian Religion , that we believe the Gospel of Christ , owne his Authority , and submit to his Government : We are baptized in the Name of Christ , that is , we publickly owne him for our Instructor and Governour , to believe whatever he hath taught , and to do whatever he hath commanded . And the Lords Supper is a foederal Rite which answers to the Feasts on Sacrifices under the Law , whereby we renew our Covenant with our Lord , and vow obedience and subjection to him : hence these Institutions were by the Ancients called Sacraments , in allusion to that Oath which Souldiers took to be true and faithful to their Prince , when they were listed into his Army , which was called Sacramentum Militiae or the Military Oath ; of this nature are Baptism and the Lords Supper , a Vow and Covenant to be subject to Christ as our Head and Husband , wherein our external and visible Union consists . Secondly , They signifie also our real Union to Christ , thus Baptism signifies our profession of becoming new men , our profession of conformity to Christ in his Death and Resurrection , We are buried with Christ by Baptism into death , that like as Christ was raised from the dead by the glory of the Father , even so we also should walk in newness of life , Rom. 6. 4. that is Baptism , or our immersion under water , according to the ancient Rite of administring it , is a figure of our burial with Christ , and of our conformity to his death , and so signifies our dying to sin , and walking in newness of life : for the death of Christ must be considered , not barely as a natural death , a separation of soul and body , but as a Sacrifice for sin to destroy the power and dominion of it , and so our dying to sin ( that is , ceasing from the practice of it ) is the truest conformity to the death of Christ ; and we must consider his Resurrection , not only as his returning to life again , but as his living to God , his advancement into his spiritual Kingdom , the design of which is to promote the interest of Religion , and a divine life , and so our walking in newness of life ( a vertuous and religious life ) is our conformity to his Resurrection , makes us the true Subjects of his spiritual Kingdom ; which the Apostle tells us , gives us an abundant assurance of a glorious resurrection , that we shall in a proper sense rise with him ; because this new life , wherein our spiritual Conformity to the resurrection of Christ consists , is an immortal principle of life , which can no more die , than Christ can die again , now he is risen from the dead . Thus Baptism is called putting on Christ , Gal. 3. 27. He that is baptized into Christ hath put on Christ : that is , hath engaged himself to be conformed to his image and likeness , to adorn his mind with all those vertues and Graces , which appeared in our Saviours life : Thus the Lords Supper is a spiritual feeding on Christ , eating his flesh and drinking his blood , which signifies the most intimate Union with him , that we are flesh of his flesh , and bone of his bone : Eph. 5. 30. That as we are redeemed by his Death and sufferings , are the purchase of his blood , and so as it were taken out of his Crucifyed body , as the Woman was taken out of the Man ; so by this spiritual feeding on Christ we are transformed into the same nature with him as much as if we were of his flesh and bones . This is a Sacrament , wherein we celebrate the love of our dying Lord , and express our most passionate love and devotion to him ; The memory of what he hath done and suffer'd for us , excites a just hatred of our sins , sincere purposes and resolutions of a new life , to live to him , who died for us ; a great hope in God , who hath provided such a Sacrifice and Atonement , such a Mediator and Advocate for us ; and a stedfast expectation of a future reward . This is eating the flesh and drinking the blood of Christ , when these visible figures of his Death and Sufferings affect our minds with such a strong and passionate sense of his love to us , and excite in us such a firm hope in God , as transforms us into a divine Nature : and this is our real Union to Christ , as you heard above . Now I take it for granted , that there can be no better way to understand the nature of our Union to Christ , than to consider the nature of those Sacraments , which were designed as the Instruments and signs of our Union to him ; and if we will take that account , the Scripture gives of them , all the Union they signifie , is only a publick and visible profession of our Faith in Christ , and subjection to him , as our Lord and Saviour , and a sincere conformity of our hearts and lives to the nature and life of Christ. Fourthly , I observe further , that fellowship and Communion with God , according to the Scripture notion , signifies what we call a Political Union , that is , that to be in fellowship with God and Christ signifies to be of that Society , which puts us into a peculiar relation to God ; that God is our Father , and we his Children , that Christ is our head and Husband , our Lord and Master , we his Disciples and followers , his Spouse , and his body : thus in Iohn 1. 1. 3. That which we have seen and heard , declare we unto you , that you also may have fellowship with us , and truly our fellowship is with the Father and with his Son Iesus Christ : where I observe , that our fellowship with the Father and Son is first founded on our fellowship with the Christian Church , that is on our profession of the Faith of Christ , obedience to his Laws , subjection to his Government and Discipline , which he now visibly exerciseth by the Bishops and Pastors of the Church ; this unites us into one Society , and body politick : and now by vertue of our fellowship with the Christian Church , we have fellowship with Christ , who is the supreme Head and Governour of his Church , which is a plain argument , that all the Apostle means by fellowship with God and Christ is such a Political Union , as is between a Prince and his Subjects , between Superiours and Inferiours in the same Society . Now ( as you heard before ) if this profession be only external and visible , without the conformity of our hearts and lives to the laws of Christ , it gives us only an external fellowship , or relation to God and Christ ; that is , such men only appear to be in fellowship with Christ , maintaining a visible fellowship with his Church , when in truth they are perfect strangers to him , such as Christ will not owne for his Disciples , as the Apostle adds in Ver. 6. 7. If we say , we have fellowship with him , and walk in darkness , we lye , and do not the truth , but if we walk in the light , as God is in the light , then have we fellowship one with another , &c. That is , we abuse our selves , if we hope , that God will owne himself our Father , and bestow the inheritance of Children on us , while we live in sin ; but when we join the practice of real righteousness with the visible profession of Christianity , then God will owne us for his Children , and Christ for the true members of his body . So that this fellowship with God and Christ is such a state and condition , as we are put into by a visible profession and sincere practice of Christianity , and that in short is , that we are united to God as his Sons and Children , and are united to Christ , as his Disciples , and members of his body , which intitles us to the Inheritance of Children and all the blessings of the Gospel . Thus in the 1 Cor. 1. 9. God is faithful , by whom ye are called into the fellowship of his Son Iesus Christ our Lord : where the fellowship of Christ can signifie no more than the fellowship of the Christian Church , whereof Christ is Lord and Head , and therefore the Apostle immediately adds in the next Verse , Now I beseech you Brethren , by the name of our Lord Iesus Christ ( for the honour and reputation of Christ and his Religion ) that you all speak the same thing , that there be no divisions nor Schisms among you , but that you be perfectly joyned together in the same mind , and in the same judgment . Where he argues from the nature of their Faith in Christ , to the obligations of Peace and Unity , which plainly evinces that this fellowship with Christ is that relation we stand in to him , as Members of the Christian Church , whereof he is Head. And that the true notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render sometimes by Fellowship , sometimes by Communion , is as plain as we can wish , in 2 Cor. 6. 14. where the Apostle disswades them from having any fellowship with Heathen Idolaters , from eating of their Sacrifices , &c. Be ye not unequally yoked with unbelievers , that is , have no society with those men , whose Religion is so contrary to yours , that you will be as uneasie to each other , as two Heifers in the same yoke , which draw different ways : For what fellowship hath righteousness with unrighteousness ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is there common between them , which they both alike partake of , as a foundation of union and concord ? What communion hath light with darkness ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies the same thing , what is there common to them both ? What concord hath Christ with Belial ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what consent and harmony of mind to unite them into one fellowship ? What part hath he that believeth with an unbeliever ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which seems to refer to those portions of Sacrifices , which were distributed among them , as a Symbol of their Union to each other , and to the same God. How can a Believer and Unbeliever , a Christian and an Idolater have right to a part of the same Sacrifice ? What agreement hath the Temple of God with Idols ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is there to unite them together in the same place ; to reconcile the Temple of God with the Worship of Idols ? All these expressions decypher to us the nature and foundation of fellowship ; the nature of it consists in the union of things , which in rational Beings consists in mutual relations and common interests , and the foundation of it is a likeness of nature , and consent and harmony of wills ; and therefore the Apostle explains our fellowship with God by our being the Temple of God , and that God dwells in us , and walks in us , Vers. 16. 18. Now because the Lords Supper is the only Act which the Scripture mentions , whereby our fellowship with God and Christ in this World is exprest , hence it is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Communion and fellowship ; 1 Cor. 10. 16. The Cup of blessing which we bless , is it not the Communion of the blood of Christ ? The Bread which we break , is it not the Communion of the body of Christ ? And why he calls it the Communion , appears from the following verses . First , because it signifies the Communion and fellowship of Christians with each other , that they are all Members of the Body of Christ , that they are all the Children of the same Father , as being entertained by him at the same Table , vers . 17. And Secondly , It is a Communion also , as it signifies our fellowship with God. Vers. 18. Behold Israel after the flesh , are not they which eat of the Sacrifice partakers of the Altar ? The meaning of which is , that the Sacrifice which was offered upon the Altar , was reckoned as Gods meat , as the Temple was his house , and therefore those that eat of the Sacrifice , were entertained at Gods Table , which was a signification of their fellowship with him , that he was their God , and they his people . Thus the Lords Supper is a Feast upon a Sacrifice , even that great and stupendious Sacrifice of the Body of Christ , which was offered upon the Cross ; and therefore to eat the consecrated Bread , and drink the Wine , which are the figures of his Body and Blood , is to eat of that Sacrifice , that spiritual food God hath provided for us . Thus God entertains us at his Table , as his own Children , who are of his houshold and family , as the Members of Christ , who have a right to all the blessings of the new Covenant , which was sealed with his blood . This is the true Interpretation of all Feasts upon Sacrifice ( such as the Lords Supper in an eminent manner is ) that it is to eat of Gods food , and to be entertained at his Table , which is such an argument of our fellowship with God , as eating and drinking together is among men , always allowing for that infinite distance which is between God and us . This is the only Act of Religion , which in Scripture signifies Communion and Fellowship , because it is the most proper signification of our fellowship with God , and with each other ; but prayer and meditation , and such like Acts of Devotion , are no where called Communion with God , though a prevailing custom hath in our days almost wholly appropriated that name to them ; fellowship with God doth not consist in transient Acts , but is a state of life , that relation we stand in to God and Christ , and there is no Act of Religion , which doth properly signifie this fellowship with God but only eating at his Table : for you will not say , that a poor man enjoys communion and fellowship with his Prince , when he puts up a Petition to him to beg his charity , or praiseth him for his clemency and bounty : to pray to God is an Act of Homage , which we owe him , as he is our Maker and Father , it is a duty which results from our relation to , and fellowship with God , but it is not in its own nature an act of fellowship and communion : which expression I purposely avoid , not only because it is improper , and hath thrust out the true notion of our fellowship with God , and not only the notion but the practice of it too ( for certainly did men understand , what our fellowship with God is , they would not so much neglect the Lords Supper , which is the only Act whereby our Communion is exprest ) but also because men have abused it to great irreverence and familiarity with God in their addresses to him , while they fancy , that they are now acting the part of Gods Fellows , and therefore may talk to him with such freedom , as they use in common conversation . I have discoursed these things at large , because they are too commonly mistaken : our Union to Christ hath been represented as a Riddle and Mystery , which no body can understand , the perfect knowledge of which must be reserved for the next World , or the coming of Elias ; and the mistakes about it have had a bad influence upon all Religion , not only to confound the notions , but to debauch the practice of it . The sum of what I have already said is this ; that those Phrases and Metaphors , which represent our Union to Christ , signifie our visible Society with the Christian Church , and our sincere practice of the Christian Religion : when we joyn in Communion with the Church of Christ , and live in a regular subjection to our spiritual Governours , and a mutual discharge of all Christian offices , when we profess to believe the Gospel , and to obey the Laws of our common Saviour , then we are visibly united to Christ , as Subjects to their Prince , and Members to their Head ; and when this profession is sincere and hearty , when we really are what we pretend to be , then our Union to Christ is real and spiritual too . A visible and real Union to Christ differ as a visible Professor and sincere Christian , the one is a Christian only in show , the other is what he pretends to be : and this Union to Christ entitles us to his peculiar care and providence , to the influences of his Grace , to the power of his Intercession , transforms us into his nature and likeness , and makes us the Temple of God , wherein he delights to dwell . All this may be understood on this side Heaven , and without sending for Elias to unriddle it ; and this is all the Scripture tells us of our Union to Christ. SECT . II. Of our Union to the Person of Christ. I Know not whence it comes to pass , that men love to make plain things obscure , and like nothing in Religion but Riddles and Mysteries : God indeed was pleased to institute a great many Ceremonies ( and many of them of very obscure signification ) in the Jewish Worship , to awe their childish minds into a greater veneration of his Divine Majesty . But in these last days God hath sent his own Son into the World to make a plain , and easie , and perfect Revelation of his Will , to publish such a Religion , as may approve it self to our reason , and captivate our affections by its natural charms and beauties ; and there cannot be a greater injury to the Christian Religion than to render it obscure and unintelligible : and yet too many there are , who despise every thing , which they understand , and think nothing a sufficient tryal of their Faith , but what contradicts the sense and reason of mankind . I might give you too many instances of this , but our present Argument may serve instead of many . There is nothing more easie to be understood than our Union and Communion with Christ , and it had certainly continued so , had not some men undertook to explain it , who have now made it more than mystical , that is , an unintelligible Union ; though indeed that is the least fault , that it cannot be understood ; for as they have ordered the matter , it is made to serve a great many evil purposes , and to overthrow the main Designs of Christianity . And to make this appear , I shall as briefly and plainly , as the matter will bear , represent to you those other opinions concerning our Union to Christ , which are now in great vogue in the World , and do very unjustly challenge to themselves the name of Gospel-Mysteries . As first when we inquire what this Union betwixt Christ and Believers is , they answer in general , that it is a mystical Union through the Spirit and Faith. This Mystical is a hard word , and therefore to explain it , they tell us , that this mystical Union is an Union of Persons , where yet Persons and Natures are distinct . As there is an Union of three Persons in one Nature in the Trinity , and of two Natures in one Person in Christ , which is the Hypostatical Union , so the mystical Union is an Union of Persons , where both Persons and Natures are distinct : and it is an Union of Persons , but no Personal Union . The Person of Christ is united to the person of the Believer , and the person of the Believer is united to the Person of Christ ( as it must needs be where the Person of Christ is united to the person of the Believer ) which Union is made by Faith , which receives the Person of Christ , and therefore must unite to the Person of Christ ( I doubt that consequence is not good , for men are not united to every thing they receive , but yet what follows may help it out ) as it is in the Marriage-Union , which joyns person to person . This is not very clear yet , and therefore as a fuller explication of it , the same Author describes it thus , This mystical Union is that supernatural , spiritual , intimous Oneness and Conjunction , which is betwixt the Person of Christ and the person of Believers , through the bonds of the Spirit and Faith , upon which there follows mutual and reciprocal Communion with each other . This Oneness and Conjunction are hard words still , and therefore to explain them , you must observe , that Christ and Saints are united , how ? why in respect of that Oneness and Conjunction that is between them . This now is as plain as one could wish , they are one by their Oneness . Union is Union , and Christ is Christ , and Believers are Believers , and Oneness is Oneness , and thus Christ and Believers are united by their Oneness . But what are the bonds of this Union ? ( though it had been convenient first to have understood the Union better ) why they are the Spirit and Faith , the Spirit unites Christ to us , and Faith unites us to Christ : and who can deny this to be a very mystical Union ? But besides this mystical Union , there is a Legal or Law-Union betwixt Christ and Believers , as he is their surety and a moral Union , the foundation of which is Love ( of which more in its proper place ) and thus the Person of Christ and the person of Believers are united mystically , legally , morally . The design of all these distinctions is to prove the Union of Persons betwixt Christ and Believers , and because I find this Author hath bewildred himself , I will endeavour to help him out ; for it is a very plain case : if Christ and believers are united , their Persons must be united too ; for the Person of Christ is Christ himself , and the Persons of believers are the believers themselves , and I cannot understand , how they can be united without their Persons , that is without themselves : but then they are united by mutual relations , as the Persons of a Prince and his Subjects , of a Husband and his Wife are united , or by mutual affections , or common Interest , not by a natural adhesion of Persons ; but because I find it doth not satisfie these men , that Christ and believers are united , unless their Persons be united too , it makes me suspect that there is a greater Mystery in this Union of Persons , than every one apprehends ; and therefore , Secondly , Let us inquire , what they mean by the Person of Christ , to which believers must be united . And here they have out-done all the metaphysical subtilties of Suarez , and have found out a Person for Christ distinct from his Godhead and Manhood : for there can be no other sense made of what Dr. Owen tells us , That by the Graces of his Person , he doth not mean the glorious excellencies of his Deity considered in it self , abstracting from the office , which for us as God and Man he undertook , nor the outward appearance of his humane nature neither , when he converst here on Earth , nor yet as now exalted in glory ; But the graces of the Person of Christ , as he is vested with the office of Mediation ; His spiritual eminency , comeliness , beauty , as appointed and anointed by the Father unto that great work of bringing home all his Elect into his bosom . Now unless the Person of Christ as Mediator , be distinct from his Person , as God Man , all this is idle talk ; for what Personal Graces are there in Christ as Mediator , which do not belong to him either as God , or Man ? there are some things indeed which our Saviour did and suffer'd , which he was not obliged to either as , God , or Man , but as Mediator , but surely he will not call the peculiar duties and actions of an office , Personal Graces . His Personal Graces fitted him for the discharge of his Mediatory office , but whatever Personal Graces are in Christ , belong to his Person still , are seated either in his Divine or Humane Nature , and he hath no Personal Graces as Mediator , which he hath not either as God or Man. And the Doctor himself , when he accommodates the Description , the Spouse gives of her Beloved , to Christ , tells us , That he is white in the glory of his Deity , and ruddy in the preciousness of his humanity , because white is the complexion of glory , and ruddy is very applicable to his humanity , because man was called Adam from the red Earth , whereof he was made ; which are excellent proofs , but however white and ruddy belong to his divine and humane nature , and that without any regard to his Mediatory office , for he had been white in the glory of his Deity , and ruddy with the red Earth of his humanity , whether he had been consider'd as Mediator , or not . And in his first digression concerning the excellency of Christ Iesus , to invite us to Communion with him in a Conjugal relation , he tells us , that Christ is exceeding excellent and desireable in his Deity , and the glory thereof , He is desireable and worthy our acceptation , as consider'd in his Humanity , in his freedom from sin , and fulness of Grace , &c. Now though this look very like a contradiction to what he said before , that by the graces of his Person , he meant neither the excellencies of his divine , nor humane nature , yet he hath a salvo , which will deliver him both from contradiction , and from sense ; that he doth not consider these excellencies of his Deity or Humanity , as abstracted from his office of Mediator : though he might , if he pleased , for he considers those excellencies , which are not peculiar to the office of Mediation , but which would have belong'd to him , as God and Man whether he had been Mediator , or not : but what becomes of his distinction of the Graces of Christs Person as Mediator , from the Graces of his Person as God and Man : when there are no Personal Graces in Christ , but what belong to his Deity or Humanity : and then you can find no other Person to be the subject of these Personal excellencies , unless his office of Mediation must go for a distinct Person , which is a new kind of heresie . But whatever becomes of the sense of the distinction , there is a very deep fetch in it , the observing of which will discover the whole Mystery of the Person of Christ , and our Union to him : for these men consider , that Christ saves us , as he is our Mediator , and not meerly consider'd as God or Man , and they imagine , that we receive Grace and Salvation from Christs Person , just as we do water out of a Conduit , or a gift and largess from a Prince ; that it flows to us from our Union to his Person ; And therefore they dress up the Person of the Mediator with all those personal graces and excellencies , which may make him a fit Saviour , that those , who are thus united to his Person , ( of which more in the next Section ) need not fear missing of Salvation : Hence they ransack all the boundless perfections of the Deity , and whatever they can find or fancy , which speaks any comfort to Sinners , this is presently a Personal Grace of the Mediator : they consider all the glorious effects of his Mediation , and whatever great things are spoken of his Gospel or Religion , or Intercession for us , these serve as Personal Graces too ; that all our hopes may be built , not on the Gospel Covenant , but on the Person of Christ : so that the dispute now lies between the Person of Christ , and his Gospel ; which must be the foundation of our hope , which is the way to life and happiness . To make this appear , I shall consider that account , which Dr. Owen gives us , of the Personal graces and excellencies of Christ , which in general consist in three things . First , His fitness to save from the grace of Union , and the proper and necessary effects thereof : Secondly , His fulness to save from the Grace of Communion , or the free consequences of the Grace of Union : and Thirdly , His excellency to endear from his compleat sutableness to all the wants of the Souls of men . First , That he is fit to be a Saviour from the Grace of Union , and if you would understand what this strange Grace of Union is , it is the uniting the nature of God and Man in one Person , which makes him fit to be a Saviour to the uttermost : He lays his hands upon God by partaking of his nature . Zachar. 13. 7. and he lays his hands on us by partaking of our nature ; Hebr. 2. 14. 16. and so becomes a days-man or Umpire between both : now though this be a great truth , that the Union of the Divine and Humane Nature in Christ did excellently qualifie him for the Office of a Mediator , yet this is the unhappiest man in expressing and proving it , that I have met with : for what an untoward representation is this of Christs Mediation , that he came to make peace by laying his hands on God and men , as if he came to part a Fray or Scuffle : and he might as well have named Gen. 1. 1. or Matth. 1. 1. or any other place of Scripture for the proof it , as those he mentions : but to let that pass , in his Chap. 3. he discourses this more at large , and thither I shall follow him . Where he tells us , how glorious Christ is in his Deity , and how desirable in his Humanity , and what are the glorious effects of the Union of the Divine and Humane Nature . As for the first , how excellent and desirable Christ is in his Deity . From the Deity of Christ he observes , the endless , bottomless , boundless grace and compassion that is in him . It is not the grace of a Creature , no not of the humane Nature it self , that can serve our turn ; if it could be conceived as separate from the Deity , surely so many thirsty guilty Souls , as every day drink deep and large draughts of grace and mercy from him , would ( if I may so speak ) sink him to the very bottom , nay it could afford no supply at all , but only in a moral way ( and that is a very pitiful way indeed ) But when the Conduit of his Humanity is inseparably united to the infinite inexhaustible Fountain of the Deity , who can look into the depths thereof : If now there be grace enough for sinners in an alsufficient God , it is in Christ — On this ground it is , That if all the World should ( if I may so say ) set themselves to drink free grace , and mercy , and pardon , drawing waters continually from the Wells of Salvation ; if they should set themselves to draw from one single promise , an Angel standing by , and crying , Drink , O my Friends , yea drink abundantly , take as much grace and pardon , as shall be abundantly sufficient for the World of sin , which is in every one of you , they would not be able to sink the grace of the promise ( of the Person of Christ you mean ) one hairs breadth — The infiniteness of Grace with respect to its Spring or Fountain ( the Deity of Christ ) will answer all objections — What is our finite guilt before it ( a World of sin is something , though it hear no proportion indeed to infinite Grace ) shew me the Sinner that can spread his iniquity to the dimensions ( if I may so say ) ( no man ever had more need , nor made better use of so says ) of this grace : here is mercy enough for the greatest , the oldest , the stubbornest transgressor , &c. enough in all reason this , what a comfort is it to sinners to have such a God for their Saviour , whose Grace is boundless and bottomless , and exceeds the largest dimensions of their sins , though there be a World of sin in them ? But what now if the Divine Nature it self have not such an endless , boundless , bottomless grace and compassion , as the Dr. now talks of ? For at other times , when it serves his turn better , we can hear nothing from him but the naturalness of Gods vindictive Iustice. Though God be rich in mercy , he never told us yet , that his mercy was so boundless and bottomless : he hath given a great many demonstrations of the severity of his anger against sinners , who could not be much worse , than the greatest , the oldest , and stubbornest transgressors . But supposing the Divine Nature were such a bottomless Fountain of Grace , how comes this to be a Personal Grace of the Mediator ; For a Mediator , as Mediator , ought not to be considered as the Fountain , but as the Minister of Grace : God the Father certainly ought to come in for a share at least in being the Fountain of Grace , though the Dr. is pleased to take no notice of him . But how excellent is the Grace of Christs Person above the Grace of the Gospel ? For that is a bounded and limited thing , it is a strait gate , and narrow way that leadeth unto life , there is no such boundless mercy , as all the sins in the World cannot equal its dimensions , as will save the greatest , the oldest , and the stubbornest transgressors . Thus the Love of Christ is an eternal Love , because his Divine Nature is eternal ; and it is an unchangeable Love , because his Divine Nature is unchangeable ; and his love is fruitful , for it being the love of God , it must be effectual and fruitful in producing all the things which he willeth unto his Beloved : he loves Life , Grace , Holiness into us , he loves us into Covenant , loves us into Heaven . This is an excellent Love indeed , which doth all for us , and leaves nothing for us to do : we owe this discovery see you to an Acquaintance with Christs Person ( or rather with his Divine Nature ) for the Gospel is very silent in this matter . All that the Gospel tells us , is , that Christ loved sinners so as to dye for them , and that he loves good men , who believe and obey his Gospel so as to save them , and that he continues to love them , while they continue to be good ; but hates them , when they return to their old vices : and therefore I see , there is great reason for sinners to fetch their comforts , not from the Gospel , but from the Person of Christ , which as far excels the Gospel , as the Gospel excels the Law. But methinks this is a very odd way of arguing from the Divine Nature ; for if the love of Christ as God , be so infinite , eternal , unchangeable , fruitful , I would willingly understand , how sin , and death , and misery came into the World : For if this Love be so eternal and unchangeable , &c. because the Divine Nature is so , then it was always so : for God always was what he is , and that which is eternal , could never be other than it is now ; and why could not this eternal , and unchangeable , and fruitful love as well preserve us from falling into sin , and misery , and death , as Love , Life , and Holiness into us ; for it is a little odd , first to love us into sin and death , that then he may love us into Life and Holiness ; which indeed could not be , if this Love of God were always so unchangeable and fruitful , as this Author perswades us , it is now : for if this Love had always loved Life and Holiness into us , I cannot conceive , how it should happen , that we should sin and dye . Not that I deny , that the Love of God is eternal , unchangeable , fruitful , that is , that God was always good , and always continues good , and manifesteth his love and goodness in such ways as are suitable to his Nature , which is the fruitfulness of it : but then the unchangeableness of Gods love doth not consist in being always determined to the same object , but in that he always loves for the same reason , that is , that he always loves true vertue and goodness , where-ever he sees it , and never ceases to love any person , till he ceases to be good , and then the immutability of his Love is the reason , why he loves no longer ; for should he love a wicked man , the reason and nature of his Love would change : And the fruitfulness of God's Love with respect to the Methods of his Grace and Providence doth not consist in producing what he loves by an omnipotent and irresistible power ( for then sin and death could never have entred into the World ) but he governs , and doth good to his Creatures in such ways , as are most suitable to their natures . He governs reasonable Creatures by Principles of Reason , as he doth the material World by the necessary Laws of Matter , and bruit Creatures by the Instincts and Propensities of Nature . From hence he proceeds to shew , how desirable Christ is in his Humanity , by reason of his freedom from all sin , both Original and Actual , and his fulness of Grace ; that all Grace was in him for the kinds thereof , and all degrees of Grace , for its perfection . This indeed doth represent him as a very excellent Person , a spotless Sacrifice , and a great Example to the World , but these personal perfections cannot pass out of his Person to become ours . But then Thirdly , you must consider , That all these perfections of the Divine and Humane Nature are united in one Person , and this made him fit to suffer , and able to bear whaetever was due unto us , which no Creature could do ; for if the weight of our sins had been laid upon a meer innocent Creature , how would they have overwhelmed him , and buried him for ever out of the presence of God ? No doubt the Sacrifice of Christ , who was God-Man , was of greater value , than the Sacrifice of any meer Creature could be , but I know not what this is to his purpose , and do as little admire his Philosophy . But his being God and Man , made him an endless , bottomless Fountain of Grace to all that believe : This he was as God , as we were told before , and his Grace was never the more bottomless for becoming Man. The design , you see , of all this is to make the Person of Christ the Fountain of all Grace , from whence we must drink pardon and mercy as long as we need any , and such mercy too , as his Gospel is unacquainted with ; he hath a fulness of all Grace in himself , and from thence we must receive the communications of it . And this brings me to the second sort of the Personal Graces and Excellencies of Christ , his fulness to save from the Grace of Communion , or the free consequences of the Grace of Union . As for this Grace of Communion ( as he is pleased to call it , though it sounds a little harsh to be a Personal Grace , and yet communicated ) whereby Christ communicates his fulness to Believers , I shall reserve it for its proper place , and shall at present only consider , what this Personal fulness in Christ is , which he calls , all the furniture he received from the Father , by the Unction of the Spirit , for the work of our Salvation : and near of kin to this is his third Personal Grace , his Excellency to endear from his compleat suitableness to all the wants of the souls of men . There is no man whatever ( this sounds like universal Redemption ) that hath any want in reference to the things of God , but Christ will be unto him , that which he wanteth ; is he dead ? Christ is life ; is he weak ? Christ is the power of God , and the wisdom of God ; hath he the sense of guilt upon him ? Christ is compleat Righteousness , the Lord our Righteousness : many poor Creatures are sensible of their wants , but know not where their remedy lies . Indeed whether it be life , or light , power , or joy , all is wrapt up in him . Now it must be acknowledged , that the Scripture doth attribute a Fulness to Christ , and he is called Life and Righteousness , the Power and Wisdom of God : So that there is no dispute between us , whether Christ have all fulness in him , whether he be our Life and Righteousness , the Wisdom and Power of God ; but the dispute is , in what sense the Scripture attributes all this to Christ. They say , that these are the Personal Graces of Christ , as Mediator , which are inherent in him ; and must be derived from his Person ; we say , they signifie the Perfection and Excellency of his Religion , as being the most compleat and perfect declaration of the will of God , and the most powerful Method of the Divine Wisdom for the reforming the World ; as it prescribes the only Righteousness , which is acceptable to God , and directs us in the only way to Life and Immortality . Now to bring this controversie to an issue , there cannot be a more effectual way , than to examine those places of Scripture , which speak of this matter , and to learn their sense of it : for if men be allowed to take Scripture phrases , and put what sense they please on them , we may quickly have as many different Religions , as there are different fancies among men . To begin then with the fulness of Christ ; and the first place , in which we meet with it , is in Iohn 1. 16. And of his fulness we all received , and Grace for Grace . Now what is meant by this fulness , we may learn from Verse 14. The word was made flesh , and dwelt among us , ( and we beh●ld his glory , the glory as of the only begotten of the Father ) full of Grace and Truth . So that this fulness , which was in Christ , is a fullness of Grace and truth ; and if we consult Ver. 17. we shall find that this Grace and Truth is opposed to the law of Moses : The Law was given by Moses , but Grace and Truth came by Iesus Christ. So that Grace and Truth signifie the Gospel , which is a Covenant of Grace , and is expresly called the Grace of God , Titus 2. 11. and contains the most clear and perspicuous revelation of the Divine will in opposition to the Types and Shadows of the Law ; is Truth in opposition to Types and Figures : This is the fullness we receive from Christ , a perfect revelation of the Divine Will concerning the Salvation of Mankind , which contains so many excellent promises , that it may well be called Grace ; and prescribes such a plain and simple Religion , so agreeable to the natural notions of good and evil , that it may well be called Truth . This fulness dwelt only in Christ , and from him alone we receive it ; for none of the Prophets , who were before him , did so perfectly understand the will of God , as he did : No man hath seen God at any time , but the only begotten Son , who is in the bosom of the Father , he hath declared him . v. 18. That is no man ever before had so perfect a knowledge of the will of God , ( which is here called seeing God , because sight gives us the clearest evidence , and the most perfect and particular knowledg ) but the Son of God , who perfectly understood all his most secret Counsels , hath perfectly declared the will of his Father to us . And hence that fulness , which we receive from Christ , is explained by Grace for Grace : And of his fulness we have received , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Grace for Grace : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where the repetition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a preposition , signifies only that abundance of Grace which is now manifested by the Gospel of Christ. There is indeed some difference about the sense of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; some of the ancient Fathers expound it by Vice , as St. Austin , pro Legis gratiâ , quae praeteriit , gratiam Evangelii accepimus permanentem , & pro umbris & imaginibus veteris Instrumenti , gratia & veritas , per Christum facta est , That instead of the Grace of the law , which is now past , we receive the Grace of the Gospel , which is constant and permanent , and instead of the shadows and figures of the Old Testament , we have Grace and Truth by Iesus Christ ; and thus Nonnas in his Paraphrase renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — though this seems to be a forc'd sense ; for the Law is no where called Grace , but Grace is expresly opposed to the Law in the next Verse , but however this you see , they agree in , that by the fulness of Grace and truth , they understand the Gospel , that perfect Declaration , which Christ hath made of Gods will to the World. Now though every man in his wits must confess , that this fulness was first in the Person of Christ , ( as these men love to speak ) before he could communicate it to us , that is , that he first perfectly understood the will of God himself , before he could declare it to others , yet it is not this Personal fulness we are to attend to , but the fulness and perfection of his Gospel , from whence we must fetch the knowledge of the Divine Will ; for whatever fulness be in him , the Revelations of the Gospel only communicate this fulness to us . To the same purpose the Apostle discourses in the 2. Col. 9. 10. For in him dwelleth all the fulness of the Godhead bodily , and ye are compleat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled ) in him , who is the Head of all principalities and powers . For the understanding of which we must consider , what is meant by that Phrase , That in him dwelt all the fulness of the Godhead ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Deity ) bodily ; which must be acknowledg'd to be an allusive and Metaphorical expression ; for God , who is a Spirit , cannot in a proper sense dwell bodily in any thing . And therefore we must observe , that the design of the Apostle in this Chapter is to perswade the Colosians to adhere to the Gospel of Christ ; not to be seduced either by Jews , or Gnosticks , ( who talkt very much in their canting phrase of the pleromata ) to corrupt the Religion of Christ with Jewish Ceremonies , or Pagan Superstitions , Ver. 16 , 17 , 18 , 19. and the principal argument he urges to this purpose , is the perfection of the Gospel Revelation , that in Christ ( that is the Gospel of Christ ) are hid all the Treasures of Wisdom and Knowledge , Ver. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is , not in whom are hid ( as our translation renders it contrary to the sense of the place ) but in whom are all the hidden treasures ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of Wisdom and Knowledge : that is , who hath now revealed to us all those treasures of Wisdom and Knowledge , which in former Ages were hidden from the World , upon this he exhorts them to be firm and stedfast in the belief of the Gospel of Christ , and obedience to it , Ver. 6 , 7. To beware lest any man spoil them through Philosophy and vain deceit , after the traditions of men , after the Rudiments of the World , and not after Christ. That is , lest their minds be corrupted through Philosophical Speculations , or Traditionary superstitions , ( in worshiping Daemons and Angels , &c. ) which are inconsistent with the Gospel of Christ , and owe their original only to the folly and superstition of Mankind . And then he adds , for in him ( that is , in Christ ) dwelleth all the fulness of the Godhead bodily : so that this must refer to that compleat and perfect Revelation of the Gospel , which needs not be supplyed by the Philosophy or Traditions of men . And to understand the Reason of this Phrase , and the force of the Apostles argument , we must consider , that this is an allusion to Gods dwelling in the Temple at Ierusalem by Types and figures , which were the Symbols of his presence : for the Tabernacle or Temple was Gods House wherein he dwelt , and the mercy seat , and Cherubims , &c. were the Emblems of Gods presence there , and this Symbolical presence of God in the Temple was very agreeable to that Symbolical and Ceremonial worship , which he then instituted and commanded : He dwelt among them by Types and figures , and fore instituted a Typical and figurative Religion ; and this was an imperfect and obscure Declaration of himself to the World : But now God hath sent his Son to Tabernacle among us . Iohn 1. 14. the Deity it self now dwells in the Temple of Christs body , not by Types and figures , as formerly he dwelt in the Temple at Ierusalem , but by a real and immediate presence , and Union ; and therefore those Revelations , which are made by Christ , are answerable to the Inhabitation of the Godhead in him , contain a true and perfect Declaration of Gods will , in opposition to the imperfect Rudiments and obscure Types and figures of the Law. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or bodily , is opposed to figurative and Typical : and this is a plain demonstration of the perfection of the Gospel Revelation , that the fulness of the Deity dwelt substantially in Christ , and we need not doubt , but that so excellent a Prophet as he was , in whom the Deity it self inhabited , hath perfectly revealed Gods will to us . All the figures of the Temple were accomplisht in Christ's Person , he was that in truth and reality , which the Temple was a figure of , God dwelling among us , and his Religion answers the greatness of his Person : The Godhead dwelt in him bodily , not by Types and figures , and his Religion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , all truth and substance , The Law was but a shadow of things to come , but the Body is of Christ , Ver. 17. his Religion is Body , truth , and substance . So that this place is exactly parallel , with Iohn 1. 14. The word was made flesh and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacled among us : herein the figure of the Tabernacle was fulfilled , that God dwelt in our flesh : and the Revelations he made of God's will did agree with the manner of his appearance ; were full of Grace and truth , not a Typical and figurative , but a plain and perfect Declaration of Gods will. And as the Evangelist tells us , That of his fulness we have all received ; that we are perfectly instructed by him in the will of God , so our Apostle adds here , and ye are compleat in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filled in him ; you need no other Instructor but Christ , who hath revealed as much of Gods will , as is necessary for us to know . So that this fulness of the Godhead dwelling bodily in Christ , does ultimately resolve it self into the perfection of the Gospel-Revelation ; for since the fulness of the Deity did inhabit in Christs Person , we need not question , but he was able to acquaint us with the whole mind and will of God , and that he would do so . The force of which Reason our Saviour himself takes notice of Iohn 3. 34 , 35. For he whom God hath sent speaketh the words of God , that is , declareth his whole will to us , for God giveth not the Spirit by measure to him : It is not with him , as it was with meaner Prophets , who had only some particular Revelations of the Divine will ; but the fulness of the Godhead dwells in him bodily . The Father loveth the Son , and hath given all things into his hands . Thus the fulness of Christ , you see , signifies the excellency and perfection of the Gospel ; and in other places this fulness signifies the Church of Christ. Eph. 1. 22 , 23. And hath put all things under his feet , and gave him to be head over all things to the Church , which is his body , the fulness of him , that filleth all in all : Where the Church is called the fulness of Christ , which makes him ( as it were ) compleat and perfect ; for he cannot be a perfect Head without a Body ; hence the Church is called Christ. 1 Cor. 12. 12. For as the body is one and hath many members , and all the members of that one body , being many are one body , so also is Christ : that is the Christian Church , as it immediately follows ; for by one spirit are we all baptized into one body , whether we be Iews , or Gentiles , whether we be bond , or free ; and Beza tells us , that this is the the reason of that phrase , which so frequently occurs in the New Testament , of being in Christ , that is being members of the Christian Church . Now the Church is called the Fulness of Christ with respect to its extent and universality , that it is not confined to any particular Nation , as the Jewish Church was , but takes in Iews and Gentiles , Bond and Free : for this I take to be the meaning of Col. 1. 19. For it pleased the Father , that in him should all fulness dwell , which words are commonly expounded to the same sense with Col. 2. 9. For in him dwelleth all the fulness of the Godhead bodily ; but if we consult the Context , we shall see reason for a different sense , and Beza observes , that some Expositors by his fulness in this place understand the Church : for Vers. 18. the Apostle tells us , that He is the head of the body , the Church , who is the beginning , the first-born from the dead , that in all things he might have the preheminence : for it pleased the Father , that in him should all fulness dwell : where fulness must be expounded of the Church , that it pleased God to unite his Church into Christ ; for the Apostle assigns this as the reason of Christs being the Head of the Church . And if you would know , why the Church is called Fulness , and all fulness said to dwell in Christ : the reason follows in 20 , 21. And having made peace through the blood of his Cross to reconcile all things by him , I say , whether they be things in Earth , or things in Heaven . And you , who were sometime alienated , and enemies in your minds by wicked works , yet now hath he reconciled . This is that fulness that dwells in Christ , that he is made the Head of the Universal Church both in Heaven and Earth , that Jews and Gentiles are now united in one Body ; that whereas in former Ages , the Church of God seemed to be confined to the Iewish Nation , now it pleased the Father , that Christ should be the Universal Shepherd and Bishop of Souls , by him to reconcile all things to himself : and this too is the meaning of that Phrase , The fulness of him , who filleth all in all : therefore the Church is called his Fulness , because he filleth all in all : that is , doth not confine his care and providence , and the influences of his Grace to any one Nation or People , but extends it to the whole World. Thus the fulness of Christ signifies in Eph. 4. 13. Till we all come in the Unity of the Faith , and of the knowledge of the Son of God to a perfect man , to the measure of the stature of the fulness of Christ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a perfect man. That is , to that perfection of faith and knowledge , which becomes the Christian Church . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the age , and growth , and stature of a man , the fulness of Christ cannot so properly be understood of any thing as of the Christian Church . This is all that I can find in Scripture concerning the fulness of Christ , which either signifies the perfection of his Gospel , or the Universality of his Church : which is a plain demonstration of those mens skill in expounding Scripture , who make this fulness a Personal Grace in Christ , and apply it to every thing they can find , or fancy , in him : All the furniture that he received from the Father by the Unction of the Spirit , for the work of our Salvation : The fulness of his Divine and Humane Nature , the fulness of Love in Christ , the fulness of habitual Grace , fulness of Satisfaction , fulness of Merit , fulness of Power and Vertue , a fulness of Iustification , and a fulness of Sanctification : which fulness , I am sure , hath confounded mens notions of Religion , and made them look upon Christ only as a Fountain , from whence they must drink grace , and mercy , and pardon , justification , and eternal life . Let us now consider in what sense Christ is called our life : and he is so called with respect to his Doctrine , his Sacrifice , and that Power he is invested with to raise us from the dead . He is called Life with respect to his Doctrine , because he preached the Word of Life , and hath brought Life and Immortality to light by the Gospel : hence in Ioh. 1. 4. the Evangelist tells us , In him was life , and the life was the light of men : That is , he preached the Word of Life , which enlightned the dark minds of men : for it is not imaginable how Life should be light in any other sense , than as this Word of Life , which Christ preached , enlightned their minds , and dispelled all the Mists of Errour and Ignorance : hence Christ tells his Disciples , I am the way , the truth , and the life , no man cometh to the Father but by me , Ioh. 14. 6. that is , I declare the true and only way to life and happiness , and no man can throughly understand the will of God , nor consequently be a true Worshipper of him , without learning of me : thus he calls himself the Bread of life : Ioh. 6. with respect to the Doctrine he preached , Vers. 33. and with respect to that Sacrifice he offered for the life of the World , Vers. 51. I am the living Bread , which came down from Heaven , if any man eat of this bread , he shall live for ever , and the bread that I will give , is my flesh , which I will give for the life of the World. Thus Christ is called our Life , because he hath power and authority to bestow immortal life upon all his sincere Followers , Ioh. 11. 26 , 27. I am the Resurrection and the Life , he that believeth in me , though he were dead , yet shall he live , and he that liveth and believeth in me shall never dye : That is , he hath power to raise the dead , and will actually raise all those who believe in him , and reward them with eternal life . To the same purpose our Saviour speaks in Ioh. 5. 25 , 26. The hour is coming , and now is , when the dead shall hear the voice of the Son of God , and they that hear shall live ; for as the Father hath life in himself , so hath he given to the Son to have life in himself : That is , he first raises those who are dead in sin , to a new spiritual life by the power of his Doctrine , & then hath Authority to raise them to an immortal life . This is the meaning too of that expression in Col. 3. 3 , 4. You are dead , and your life is hid with Christ in God , when Christ who is our life shall appear , then shall ye also appear with him in glory : That is , you profess your selves to be dead to this World in conformity to the death of Christ ; and though that immortal life , which you expect to enjoy with Christ , who is now risen again from the dead , be at present concealed from your view , yet when Christ , who is the Author of eternal life , and hath power to raise us from the dead , shall appear the second time to judge the World , then shall ye appear with him in glory . So that when Christ is called our Life , the meaning is , that he hath published the Word of Life to us , which contains the most express promises of a blessed Immortality , and the most plain and easie directions how to attain it : and that by his death he hath expiated our sins , and confirmed all these promises to us ; and being risen from the dead himself , hath now power to raise us . We must not dream of fetching life from the Person of Christ , as we draw water out of a Fountain ; but if we would live for ever with Christ , we must stedfastly believe and obey his Gospel , which is a Principle of a Divine life in us , and then we may joyfully expect , that when our Lord and Saviour comes again to judge the World , he will raise us from the dead , and reward our Faith , and Patience , and Obedience with Immortal Life . Thus to proceed , Christ is the Power of God , and the Wisdom of God , which these men call Personal Graces too . But I have already shewed you at large , that Christ is the Wisdom of God , with respect to those Revelations he made of Gods will. The Gospel of Christ is the Wisdom and Power of God : 1 Cor. 1. 24. Christ the Power of God and the Wisdom of God : that is , the Doctrine of a crucified Christ , as will appear from the verses before : The Iews require a sign , and the Greeks seek after wisdom , but we preach Christ crucified , to the Iews a stumbling block , and to the Greeks foolishness ; but to them who are called both Iews and Greeks Christ the Power of God , and the Wisdom of God. The Jews were all for Signs and Miracles , the Greeks were for curious Philosophical Speculations , which might gratifie their inquisitive minds , and therefore neither of them could relish that plain simple Doctrine of a crucified Christ , but whatever these men thought of it , the Apostle tells us , that this Doctrine of a crucified Saviour is the Power of God and Wisdom of God. That is the most powerful Method which was ever used by God for the reforming the World , and the contrivance and effect of excellent Wisdom ; and thus the Gospel of Christ is called the Power of God to Salvation to them that believe : Rom. 1. 16. and by this foolishness of Preaching , that is , by preaching this foolish Doctrine ( as it was accounted by the Wise-men of the World ) of a crucified Christ , it pleased God to save them that believe . Christ indeed being now exalted to the right hand of the Majesty on High , may in a proper sense be called the Power of God , because all power is given to him both in Heaven and Earth , and he hath the supreme government of all the affairs of this spiritual Kingdom ; and this is a Personal Power inherent in him , which all good men shall find the blessed effects of : but then the exercise of this Power is confined to the Rules of the Gospel , he hath power to save those who believe and obey him , and he hath power to destroy his enemies , to accomplish all the promises , and to execute all the threatnings of his Gospel : So that this Personal Power in Christ can give us no greater encouragement than the Gospel doth ; It cannot save any man whom the Gospel condemns , we have no reason to trust to his Personal Power , unless we first obey his Gospel : for how omnipotent soever he be , his Gospel is the measure of his Actings , if that condemns us , his omnipotent Power will not save us . But the chief Personal Grace , which these men most vehemently contend for , is still behind , viz. the Righteousness of Christ : Now no Christian will deny , that Christ was very righteous , a great Example of universal Holiness and Purity ; and it must be confessed , that his Righteousness was not an imaginary imputed Righteousness , but Inherent and Personal ; but what comfort is this to us , that Christ was Righteous , if we continue wilful and incorrigible Sinners ? Yes , says the Doctor , Hast thou the sense of guilt upon thee ? Christ is compleat Righteousness , the Lord our Righteousness : This makes Christ suitable to the wants of a Sinner indeed , that he hath a righteousness for him , which God infinitely prefers before any home-spun Righteousness of his own . This is a very comfortable notion for bad men , and such as I would not part with for all the World , did I resolve to live wickedly , and yet intend to get to Heaven : But it is good to be sure in a matter of such importance , and therefore let us consider , in what sense Christ is called our Righteousness , and what the Scripture intends by these Phrases of the Righteousness of God , or the Righteousness of Faith , or the Righteousness of God by Faith. To begin then with that famous place in the Old Testament , Ierem. 23. 6. where Christ is expresly called the Lord our Righteousness : In his days Judah shall be saved , and Israel shall dwell safely , and this is his name , whereby he shall be called , The Lord our Righteousness : a very express place to prove , that Christ is our Righteousness : that is , as these men expound it , that the only righteousness , wherewith we must appear before God , is the righteousness of Christ imputed to us : but is there no other possible sense to be made of this Phrase ? Righteousness in Scripture is a word of a very large use , and sometimes signifies no more , than Mercy , kindness , and beneficence , and so the Lord our righteousness is the Lord , who does good to us , who is our Saviour and deliverer : which is very agreeable to the Reason of this name , that in his days Judah shall be saved , and Israel shall dwell safely : And righteousness signifies that part of Justice , which consists in relieving the injured and opprest : thus David speaks in Psalm 4. 1. Hear me , when I call , O God of my righteousness : i. e. Thou O God , who maintainest my right and my cause . Psalm 9. 4. Thus in Isaiah 54. 17. No weapon , that is formed against Thee , shall prosper ; and every tongue that shall rise up against thee in judgment , thou shalt condemn ; this is the heritage of the Servants of the Lord , and their righteousness is of me , saith the Lord. Which is a parallel expression to the Lord our righteousness , and signifies no more than that God will avenge their cause , and deliver them from all their Enemies . The like we have in Isaiah 45. 24. Surely shall one say , in the Lord have I Righteousness and strength ; even to him shall men come , and all that are incensed against him , shall be ashamed ; in the Lord shall all the Seed of Israel be justified , and shall glory : that is , the Lord is that just and righteous judg ; who will justifie good men , i. e. deliver them from the violence and injuries of their Enemies : He is their righteousness and strength , their righteous , strong , and powerful deliverer : which agrees with that promise in Verse 14. In Righteousness thou shalt be established , thou shalt be far from oppression , thou shalt not fear , and from terrour , for it shall not come near thee . And to name but one place more : Isaiah 61. 10 , 11. I will greatly rejoice in the Lord , my Soul shall be joyful in my God , for he hath cloathed me with the garments of Salvation , he hath cover'd me with the Robe of Righteousness , as a Bridegroom decketh himself with Ornaments , and as a Bride adorneth her self with Iewels : for as the Earth bringeth forth her bud , as the Garden causeth the things that are sown in it to spring forth ; so the Lord will cause Righteousness and Praise to spring forth before all Nations . This sounds very like an Imputed Righteousness ; for what can be meant by the Robe of Righteousness , but that pure and spotless Robe of Christs Righteousness , which covers all our sins and deformities , and makes us appear as beautiful and lovely in the eyes of God , as a Bride does , who adorns her self with Jewels ? This is the effect of our espousal with Christ , that we are cover'd , and adorn'd with his Righteousness : but if we will attend to the circumstances of the place , and not to the bare sound of words , we need seek no farther for the confutation of this fancy : for the Garment of Salvation , and the Robe of Righteousness , signifie those great deliverances God promised to Israel in the former Verses , which should make them as glorious in the eyes of men , as a splendid garment would : that Righteousness and praise , which God would cause to spring forth before all Nations : even as the Earth bringeth forth her bud , and as the Garden causeth those things which are sown in it to spring forth : That is , that God would work such great deliverances for them by such improbable means , and in such plenty and abundance , as if they sprang out of the Earth , which should make it appear to all Nations , That they are the Seed whom the Lord hath blessed : Vers. 9. And what hath this to do with the Imputation of Christs Personal Righteousness to us ? But it is time now to proceed to the New Testament ; for indeed we cannot reasonably expect , that so great a Gospel Mystery , as this of the Imputation of Christs Righteousness is , should be so clearly discovered in the Old Testament , where the Gospel was wrapt up in Types and Figures . Now it is very observable , that in all the Histories of the Gospel , which give us an account of our Saviours Sermons and Parables , whereby he instructed the people in all necessary Truths , he makes no mention at all of the Imputation of his Righteousness to them , but exacts from them a Righteousness of their own , if they would find mercy with God : now it is very strange ( if the Imputation of Christs Righteousness for our Iustification be the great Gospel Mystery , and the only way to find favour with God ) that our Saviour in all his Sermons should not once mention this ; that he should not once warn his Hearers ( as the Gospel Preachers of our days do ) to beware of trusting to their own Righteousness , or of expecting Salvation by their own Works ; but that instead of this , he should so severely enjoyn them the practice of an Universal Righteousness as the only thing that pleases God ; and so severely threaten those who continue in any sin , who break the least of his Commandments , that they shall not enter into the Kingdom of Heaven , but shall be banished from the presence of God into outer darkness . This , I confess , to me ( who am apt in the first place to admire our Saviours Sermons , who was the first Author of our Religion , before the Writings of the Apostles themselves , though inspired men ) is a very great prejudice against such notions , as are set up for the Fundamentals of Christianity , without the belief of which we cannot be saved , when there is not the least footsteps of them to be seen in the Gospel of our Saviour : for did not our Saviour instruct his Hearers in all things necessary to Salvation ? Or have the Evangelists given us an imperfect account of our Saviours Doctrine , and omitted so essential a part of it , as the Imputation of his Righteousness ? Chuse which side you please , and the consequence is very bad : if the first , then Christ was not faithful in the discharge of his Prophetical Office , did not instruct his Hearers in all things necessary to Salvation ; if the latter , you overthrow the Credit of the Gospel , and by both destroy the Foundation of our Faith. There were some things indeed , which the Apostles themselves , by reason of their Jewish prejudices , could not understand , while Christ was with them ; and therefore he reserved the more perfect Revelation of those Truths till the descent of the Holy Ghost : as he tells his Disciples in Ioh. 16. 12 , 13. Such was that Doctrine of the Nature of his spiritual Kingdom , which should commence with sufferings and death , whereas they expected a Temporal Messias , as the rest of the Jews did ; and the receiving the Gentiles into his Church , which S. Peter himself did not understand , till he was instructed by a Vision , in Act. 10. which is so frequently in the Epistles called that Mystery which was hid from Ages : but now the knowledge of these things was not absolutely necessary to eternal life , and therefore the perfect revelation of them might be deferr'd till the most convenient season : It was necessary indeed , that the Apostles should understand the full extent of their Commission to preach the Gospel to all Nations , Gentiles as well as Jews ; but it was not necessary to know this , till they were sent to preach : but we cannot imagine , that our Saviour would neglect to acquaint them with the necessary terms and conditions of Salvation : for his Sermons were to be the Rule of theirs ; and had the Apostles taught any thing as necessary to Salvation , which our Saviour had not taught , especially any thing that did so plainly contradict the Doctrine of our Saviour , as this imputed Righteousness doth , it would very much have weakned their credit with me ; for this had been to preach another Gospel than our Saviour did , and we have S. Paul's command to reject such Preachers , though they were Apostles , or an Angel from Heaven , Gal 1. 8 , 9. I do not speak this to evacuate the Authority of the Apostles , or of their Writings ; for they do not make any thing necessary to Salvation , but what Christ did , nor contradict any thing , which Christ hath taught : But to awaken those men , who take little notice of the Gospel of our Saviour , while they fetch all their Mysterious Divinity out of some obscure passages of S. Pauls Epistles ; Though S. Peter long since told us , That there were many things in them hard to be understood , which they that are unlearned and unstable wrest , as they do also the other Scripture , to their own destruction , 2 Pet. 3. 16. and yet if they can meet with any obscure Phrases , which will serve their turn , without considering how their sense agrees with the Gospel of our Saviour , they make it the Foundation of their Faith , and a standing Rule to expound the Doctrine of our Saviour , and to measure the Orthodoxy of all Opinions : whereas on the contrary , this ought to be a sufficient reason to reject such Interpretations , that the Gospel of our Saviour is perfectly silent in a matter pretended to be of such absolute necessity to Salvation . Having premised this , it is time now to consider those Texts of Scripture , whereon they found this notion of the Imputation of Christs Righteousness : And it is worth observing , that in all the New Testament there is no such expression as the Righteousness of Christ , or the Imputation of Christs Righteousness : we there only find the Righteousness of God , and the Righteousness of Faith , and the Righteousness of God , which is by the Faith of Iesus Christ ; which is very strange , did the whole Mystery of the Gospel consist in the Imputation of Christs Righteousness , that neither Christ nor his Apostles should once tell us so in express words . But to consider particular places : I shall begin with that Phrase of the Righteousness of God , which sometimes signifies his Iustice , Veracity , or Goodness , Rom. 3. 5. but most commonly in the New Testament it signifies that Righteousness which God approves and commands , and which he will accept for the Iustification of a Sinner ; which is contained in the Terms of the Gospel : Rom. 1. 17. For therein is the Righteousness of God revealed from Faith to Faith : Thus it is called the Righteousness of God , Matth. 6. 33. Seek ye first the Kingdom of God and his Righteousness , which is the same with the Righteousness of his Kingdom : now the Kingdom of God signifies the state of the Gospel , and the Righteousness of God , or of his Kingdom , that Righteousness which the Gospel prescribes , which is contained in the Sermons and Parables of Christ , and consists in a sincere and universal obedience to the Commands of God. That we may the better understand this , we must observe farther , that this Righteousness of God ( that which he commands and rewards ) is the Righteousness of Faith , or Righteousness by the Faith of Christ : Now Faith , and Faith in Christ is often used objectively , for the Gospel of Christ , which is the object of our Faith , or contains those matters which are to be believed ; and so the Righteousness of Faith , or by the Faith of Christ is that Righteousness which the Gospel commands . Thus in Acts 24. 24. Felix sent for Paul , and heard him concerning the Faith of Christ : that is , concerning Righteousness , Temperance , and the judgment to come : Ver. 25. which are the principal matters of the Gospel : thus obedience to the Faith is obedience to the Gospel , Rom. 1. 5. In this sense Faith and Works are opposed to each other in St. Pauls Epistles , as hath been abundantly proved by others : the great dispute in the Epistle to the Romans is , whether we must be justified by the Law of Moses , or by the Faith of Christ : that is , whether the observation of all the external Rites and Ceremonies of the Law , and an external conformity of our Actions , to the moral Precepts of it will justifie a man before God ; or that sincere and universal obedience , which the Gospel of Christ requires , which transforms our minds into the likeness of God , and makes us new Creatures : And that this Righteousness of Faith , and this alone , can recommend us to God , the Apostle proves from the example of Abraham , in the 4. Chapter ; who was accounted Righteous for the sake of his sincere and stedfast belief of Gods promises : Abraham believed God , and it was counted to him for Righteousness , Ver. 3. and this , while he was uncricumcised , which is a convincing argument against the Jews , that Circumcision , and the observance of the Law of Moses is not necessary to justification , because Abraham , who was the Father of the faithful , and is set forth for the Pattern of our justification , was justified without it . But that we may understand , what this justification by Faith is , and how the Apostle argues from Abrahams being justified by Faith to prove , that we must now be justified by the Faith of Christ , it is necessary to enquire , what that Faith was , whereby Abraham was justified , and what agreement there is between the Faith of Abraham , and Faith in Christ. For Abrahams Faith was not a Faith in Christ , but Abraham believed God , and it was counted to him for Righteousness : Christ indeed was the Material object of Abrahams Faith , that is , he believed that promise , which God made of sending Christ into the World , upon which account our Saviour tells the Jews , your Father Abraham rejoiced to see my day , and he saw it , and was glad : Iohn 8 ▪ 5 , 6. But no man could believe in Christ , till he came , that is could not believe any thing upon his Authority ; which is the true notion of believing in him , as you shall hear more presently . There is not a plainer argument , how apt men are to pervert the Scriptures to reconcile them to their own prejudices and preconceived opinions , than to observe what work they make with Abrahams Faith , as if that Faith , which was imputed to him for Righteousness , were a fiducial reliance and recumbency on Christ for Salvation , upon which the Righteousness of Christ apprehended by Faith was imputed to him : for suppose this imputation of Christs Righteousness were revealed in the most plain and express words in the New Testament , yet it is hard to conceive , how Abraham should learn this great Mystery from that general and obscure promise , In thy seed shall all the Nations of the Earth be blessed , which is all , that was ever revealed to Abraham concerning Christ : This is such a train of thoughts from in thy seed shall all the Nations of the Earth be blessed , to the imputation of Christs Righteousness , as Mr. Hobs himself could never have hit on : for is there no possible way for God to bless the World , but by the imputation of Christs Righteousness ? or is there such a natural and necessary connexion between this blessing , and the imputation of Christs Righteousness , that we cannot understand the one without the other . Pray let us consider , how many things Abraham must distinctly know ( according to these mens own principles ) before he could come to the knowledge of the imputation of Christs Righteousness ; and he would be a wonderful man indeed , who could learn all this from that general promise , without some more particular revelation : As first , he must be well assured , that the Blessings here meant are spiritual blessings , pardon of sin , and eternal life , and that Christ should be a spiritual King and Saviour , and though this be the least difficulty of all , yet the promise is not so clear and express in this matter , but that men might mistake it , and so we know , the whole Iewish Nation for many Ages did , who had more particular promises concerning Christ , than this was , and yet expected only a Temporal Prince , who should sit on the Throne of David , and subdue their Enemies under their feet ; and this was the great prejudice , which the Iews had against Christ and his Religion , that he so much deceived their expectations by his mean appearance . And secondly Abraham must know too , that Christ was to die for the sins of the World , without which ( according to the Doctor ) it is impossible God should forgive sin , considering the naturalness of his vindictive Iustice to him ; and this was more than the Apostles of Christ themselves understood till after his Resurrection , though Christ had expresly told them of it : And Thirdly , He must understand also the perfect Holiness and Innocency of Christs life , and that he fulfilled all righteousness , not for himself , but for us : Nay Fourthly , He must understand that great Mystery of the Incarnation of the Son of God ; for without this it is impossible to understand the vertue and efficacy of his expiation , and Sacrifice , and Righteousness , since the sufferings of a meer man could never expiate sin , nor his Righteousness serve any more than himself : And Fifthly , He must understand also that intimate oneness and Conjunction , which is betwixt Christ and his Church , by vertue of which Union believers may challenge a right to all , that Christ did and suffer'd , which is such a riddle , as these men explain it , as is not understood to this day : And Sixthly , He must understand too the nature of Faith , of rowling the Soul on Christ for Salvation , and renouncing all Righteousness of his own , and then possibly he might without any more ado understand this great Mystery of the imputation of Christs Righteousness , and he that can believe , that Abraham could learn all this from that general promise , In thy seed shall all the Nations of the Earth be blessed , may believe , what he will , and I suppose no man will trouble himself to confute him . Now if you would know , what the Faith of Abraham , and of all good men in ancient times was , the Apostle to the Hebrews gives us a full account of it , in Hebr. 11. That he discourses there of a justifying Faith , that is , such a Faith as renders men approved of God , & which he will count for Righteousness , appears from the whole tenour of this Chapter . In the 2. Verse he tells us , That by this the Elders obtained a good report , i. e. the Fathers of the Old Testament were approved and rewarded by God for the sake of this Faith : as he shows particularly that Abel obtained witness , that he was Righteous , v. 4. that Enoch had the testimony , that he pleased God , v. 5. that Noah became the Heir of Righteousness which is by Faith , v. 7. &c. Now this justifying Faith is the substance of things hoped for , and the evidence of things not seen : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm and confident expectation of th●se things , we hope for , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an argument of the being of those things , which we do not see ; that is , Faith is such a firm and stedfast perswasion of the truth of those things , which are not evident to sense , as makes us confidently hope for them : The object of Faith must be unseen things , as the Being , or providence of God , or a future state , something past or to come ; the Creation of the World , or the final dissolution of it , or the accomplishment of any promises , and predictions ; the nature of Faith consists in such a firm assent to these unseen things , as produces some answerable effects in our lives ; This is the general notion of Faith , by which the Elders obtained a good report , and the different sorts of Faith result from the different objects and motives of it : the Apostle takes notice of two kinds of Faith in this Chapter , and Faith in Christ makes a third , which are all the kinds of Faith , the Scripture is acquainted with . The first we may call a natural Faith , i. e. a belief of the Principles of natural Religion , which is founded upon natural demonstrations , or moral arguments ; as that God is , and that he is a Rewarder of them , that diligently seek him , which was the Faith of Abel and Enoch , whereby they pleased God : for there being no mention made of the Faith of Abel and Enoch , in the old Testament , the Apostle proves , that they were true believers , because they had this Testimony , that they pleased God ; now it is impossible to be sincerely Religious , or to do any acceptable service to God without the belief of his Being , and Providence , and care of good men : These are the first Principles of all Religion , and God required no more of those good men , who had no other particular Revelations of his will. Secondly , There is a Faith in God , or a belief of those particular Revelations , which God made to the Fathers of the Old Testament : of this the Apostle gives us many examples in this Chapter : Thus Noah believed God , when he fore-warned him of the Universal deluge , and in obedience to him , provided an Ark for the safety of himself , and his Family , and this was imputed to him for Righteousness : He became the Heir of the Righteousness , which is by Faith : Thus Abraham in obedience to the Divine Revelation left his own Country and Fathers House , and went into a strange Land : thus Sarah by believing the promise of God , received strength to conceive Seed , and was deliver'd of a Child , when she was past age ; because she judged him faithful , who had promised . Thus Abraham in obedience to God offered his Son Isaac , which was as Heroical an Act of Faith , as was ever done by Man : for besides that great and passionate kindness he had for his only Son , which made this a very difficult tryal ; this command of offering his Son seem'd to thwart that former promise , In Isaac shall thy Seed be called , i. e. that from Isaac should proceed that numerous Ofspring , which God had promised to Abraham , which was not very likely , when this very Isaac must be offer'd in Sacrifice , and die without leaving any Child to succeed him ; but yet Abraham was so well assured both of the faithfulness and power of God , that whatever impossibilities humane reason suggested , he would neither disobey Gods command , nor distrust his promise , but did believe in hope against hope : the like examples we have of the Faith of Isaac , and Iacob , and Ioseph , and Moses , &c. who firmly believed all those particular Revelations God made to them , and confidently expected the performance of all his promises , how unlikely soever they appear'd to be : This is that Faith , whereby Abraham , and all the good men in those days were justified , viz. Such a firm belief of the Being and Providence of God , and all those particular Revelations God made to them , as made them careful in all things to please God , and to obey him . From hence we learn thirdly , What Faith in Christ is , which is now imputed to us for Righteousness , as Abrahams Faith was to him ; for to make our Faith in Christ answer to the Faith of Abraham , and all good men in former Ages , ( without which the Apostles argument from Abrahams being justified by Faith to our justification by Faith is of no force ) our Faith in Christ must signifie such a stedfast belief of all those Revelations , which Christ hath made to the World , as governs our lives and Actions : Abraham was justified by believing those Revelations , which God made to him , and we are justified by believing those Revelations , which Christ hath made of Gods will to us ; for if by the Righteousness of Faith , you understand the Righteousness of Christ apprehended by Faith and imputed to us , you utterly destroy the Apostles argument for our justification by Faith : for Abraham , and all the good men of old were not justified by such a Faith as this ; they never hear'd of the Righteousness of Christ imputed to us : Noah was made Heir of Righteousness , that is , was accounted a Righteous Person , because he believed that the World should be drown'd , and prepared an Ark at Gods command for himself and his Family : Abrahams Faith was imputed to him for Righteousness , because he left his own Country , and followed God into a strange land , and believed , that God would give him a Son , and make him the Father of many Nations , when he and his Wife were so old , that according to the course of nature , they could not expect any Child : and when Sarah by Faith had conceived , and brought forth this Son of the Promise , he offers this Son at Gods command without distrusting the performance of the Promise : Now what hath all this to do with an Imputation of Christs Righteousness ? how does it follow , that because Abraham was justified by such noble and generous Acts of Faith , therefore we shall be justified by the imputation of Christs Righteousness , by rowling our Souls on Christ for Salvation : These two Faiths are of as different kinds , as can well be imagined , and therefore we cannot reason from one to the other , and St. Paul certainly understood himself better , than to argue at this weak rate . And therefore to bring this discourse to an Head , the difference between the Faith of Abraham and the Faith of Christians is this , that Abraham believed God , and it was counted to him for Righteousness , and we believe in Christ , and this is counted unto us for Righteousness ; Abraham believed those Revelations God made to him , either immediately by himself , or by the Ministry of Angels , we believe all those Revelations God hath made to us by his own Son : for God , who at sundry times and in divers manners spake in time past to the Fathers by the Prophets , hath in these last days spoken unto us by his Son : Hebr. 1. 1. So that the first notion of Faith in Christ is a firm belief of his Divine Authority , which necessarily draws after it a belief of the whole Doctrine of the Gospel : thus in Iohn 20. 31. The Christian Faith is described by believing that Iesus is the Christ , the Son of God : and 1 Iohn 5. 5. Who is he that overcometh the World , but he that believeth , that Iesus is the Son of God : That is , that he came from God with full power and Authority to declare his will , and confirm and ratifie the new Covenant . So that the difference between the Faith of Abraham and Faith in Christ is , that Abrahams Faith was founded on the immediate inspirations of God , or the Revelations of Angels , but a Faith in Christ is founded on the Authority of Christ , which is the first object of the Christian Faith ; and the reason and foundation of all other Acts of Faith : Abraham had only some particular Revelations , as the object of his Faith , but now Christ hath made a perfect Revelation of the whole will of God , which is the object of our Faith ; and thus the Christian Faith excells all other kinds of Faith , as much as the Revelations of the Gospel excel all other Revelations made to Abraham and other good men : but still the end of all Faith is the same to govern our lives , and make us obedient in all things to God , as Abraham was , without which no Faith can justifie . And the same difference there is between the Righteousness of Faith in a general notion , as it is applyed to Noah , and Abraham , and those worthies of old , and the Righteousness of God by the Faith of Iesus Christ : Rom. 3. 22. and that Righteousness which is through the Faith of Christ , the Righteousness which is of God by Faith : Phil. 3. 9. The first signifies that Righteousness which is owing to an hearty belief of the Being and Providence of God , and those particular Revelations , which they received from God ; the latter is the effect of a sincere belief and obedience to the Gospel , which is the most perfect Revelation , which God ever made of his will to mankind . This is so plain and easie an account of the rise and use of these phrases , and of the force of the Apostles reasoning from the Faith of Abraham to the Faith of Christ ( which is unintelligible in any other way ) that could men be reconciled to plain sense , it would need no other confirmation but the natural evidence of naked and simple truth . But not to be wanting to a good cause , let us now examine those Texts of Scripture , which are abused by these men to set up the Personal Righteousness of Christ as the only formal cause of our justification , as that alone which can make us righteous before God. I shall begin and end with that famous place . Phil. 3. 8 , 9. ( for the explication of this will give us occasion to consider all the material passages of Scripture , which are applyed to this purpose ) yea doubtless , and I account all things loss for the excellency of the knowledge of Christ Iesus my Lord , for whom I have suffer'd the loss of all things , and I do account them but dung , that I may win Christ , and be found in him , not having my own righteousness , which is of the Law , but that which is through the Faith of Christ , the Righteousness , which is of God by Faith : by my own righteousness these men understand inherent righteousness , whatever good St. Paul had done , either while he was a Jew , or after his Conversion to Christianity : this he rejects , and therefore the righteousness , which is through the Faith of Christ , must needs be an imputed Righteousness , the Personal Righteousness of Christ apprehended by Faith , and imputed to us . This is fairly offer'd , but what proof have they for it ? That , I confess , I cannot learn , only it is taken for granted , that my Righteousness signifies inherent Righteousness , and the Righteousness of Faith imputed Righteousness , and it is a sufficient answer to this to say , they need not signifie so . My own Righteousness can signifie no more than that , in which he placed his Righteousness , whatever it was ; and what necessity is there to understand this of Inherent Holiness ; an external Righteousness serves most mens turn very well , and this is the righteousness by which the Pharisees ( and amongst the rest St. Paul , while he was a Pharisee ) expected to be justified ; for what his Righteousness was he tells us in Ver. 6 , 7. Circumcised the eight day ; of the stock of Israel , of the Tribe of Benjamin , an Hebrew of the Hebrews , as touching the Law a Pharisee ( who were mighty strict and punctual in observing all external Ceremonies ) and he exprest his zeal for the law of Moses , by persecuting the Christian Church , and touching the Righteousness , which is in the Law , he was blameless : which last phrase , touching the Righteousness of the law blameless , signifies only an external blamelessness of Conversation , as Mr. Calvin himself acknowledges : for this was the Pharisees notion even of the moral law , that the obligation of it did reach no farther than the outward man , and Trypho the Iew in Iustin Martyr quarrels with the Gospel of our Saviour for this very reason , that it requires the government of our thoughts and passions , which , he says , is impossible for a man to do : and thus we must understand this blamelessness here , unless we will say , that St. Paul , while he was a Pharisee , did perfectly observe the moral law , was blameless before God as well as before men , which I suppose those who talk so much of the impossibility of keeping Gods laws , will be loath to owne . So that my own Righteousness , which is of the law is so far from signifying an inherent Righteousness , an inward and vital principle of holiness , that it signifies only an external Righteousness , which consisted in some external Rites , as Circumcision and Sacrifices , &c. or external priviledges , as being of the Seed of Abraham , and stock of Israel , or an external Civility and blamelessness of Conversation , and this Righteousness he had reason to reject , because God will reject it . This was all the Righteousness he had , while he was a Pharisee , and this he accounts dung and loss for the excellency of the knowledge of Iesus Christ our Lord ; i. e. for the sake of the Gospel ( which is the knowledge of Christ , as you hear'd above ) which contains a more excellent and perfect Righteousness , than the Law did : and that he might win Christ , i. e. that he might attain to an Evangelical Righteousness , such as Christ was the Preacher , and example of : and that he might be found in him , not having his own Righteousness , which is of the law : that at the last day he might appear to be a sound and sincere Christian , whose righteousness does not consist only in some external observances , or an external Conformity to Gods Law , but that , which is through the Faith of Christ , the Righteousness , which is of God by Faith : i. e. that inward and vital principle of holiness , that new nature , which the Gospel of Christ requires of us , and which this Christian Faith will work in us ; which is a Righteousness of Gods own chusing , which he commands , and which he will reward . To confirm all this we must observe a double Antithesis in the words , the Righteousness of the law is opposed to the Righteousness , which is by the Faith of Christ , and my own Righteousness opposed to the Righteousness of God ; now the surest way to understand the meaning of this is to consider , how these phrases are used in Scripture . The Righteousness of the law ( as you have already hear'd ) is an external Righteousness , which consists in washings , and purifications , and Sacrifices , or an external Conformity to the moral Law : the Righteousness , which is by the Faith of Christ , is an Internal Righteousness , which consists in the renovation of our minds and Spirits , in the government of our thoughts and passions , which is therefore called being born again , and becoming new Creatures , and rising again with Christ , and putting off the old man , and being renewed in the spirit of our minds , and putting on the new man , which after God is created in Righteousness and true Holiness . The meaning of all which phrases is that that Righteousness which God requires of us under the Gospel must be an inward principle of love and obedience , which changes our natures and transforms us into the image of God , as much as if we were born again , and made new Creatures . Hence St. Paul tells us , that the reason why God sent Christ into the World in our nature , to die as a Sacrifice for our sins , and to confirm and seal the new Covenant with his blood was , that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit , Rom. 8. 3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of the law , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as St. Chrysostom expounds it , that which the law was designed to work in them , but was found too weak to effect it by reason of the greater power and prevalency of sin , i. e. the inward holiness and purity of mind , which was represented and signified by those external Ceremonies of Circumcision , washing , purifications , and Sacrifices ; this was the design of the Gospel to work in us that internal holiness and purity , which is the perfection and accomplishment of the Typical and Figurative Righteousness of the Law. I know very well , that this place is expounded of the imputation of Christs Righteousness , that we fulfil the Righteousness of the Law , not personally , but imputatively : but what reason can there be assigned for this , besides that they will expound Scripture so , which no man can help : for is there any mention here of the Righteousness of Christ ? that he fulfilled all Righteousness for us , and that his Righteousness is imputed to us , and so we fulfil the Righteousness of the law in him ? And we ought to consider , how consistent such an interpretation is with the Apostles design , which is to show the great vertue and efficacy of the Gospel in delivering us from the power of sin , which the law could not effect : The law of the Spirit of life in Christ Iesus ( that divine and spiritual law , which Christ hath given us , which governs our minds and spirits , and is the principal of a new spiritual life ) makes us free from the law of sin and death ( from the power and dominion of sin , which is called a law , and the law in our members warring against the law of our minds . Rom. 7. 21 , 23. ) for what the law could not do , in that it was weak through the flesh , ( what the law could not do , i. e. govern our minds and passions , deliver us from the law of sin and death , from the Power and Dominion of our lusts ) this God effected by sending Christ into the World to publish the Gospel to us , and to confirm all those great promises and threatnings contained in it with his own blood , That the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the Spirit : how can imputation come in here ? What pretty sense would this make of the Apostles Argument ? The Law was too weak to make men throughly good , to conquer their love to sin , and to reform their hearts and lives ; and therefore God sent his Son into the World ; What for ? To give them better laws , and more excellent promises , and more powerful assistances to do good ? No , by no means , but to fulfil all righteousness for them , that they may fulfil the righteousness of the law , not by doing any thing themselves , but , by having all done for them , by having this perfect Righteousness of Christ imputed to them : there was no reason surely to abrogate the law of Moses for this end ; it might have continued in full force still , and have been as available to Salvation as the Gospel is , with the supplemental Righteousness of Christ : But the weakness of the law , which the Apostle complains of , was , not the want of an imputed Righteousness ( which might have been had as well under the Law , as under the Gospel , if God had pleased ) but , a want of strength and power to subdue the sinful appetites of men , it was weak through the flesh , by reason of the greater prevalency of sensual lusts , which the law could not conquer ; and therefore the Gospel of our Saviour must supply this defect , not by an imputed Righteousness , but , by an addition of greater power to enable men to do that which is good , to fulfil the external righteousness of the law by a sincere and spiritual obedience . Much to the same purpose the Apostle discourses in Rom. 7. Ver. 4 , 5 , 6. Wherefore my Brethren , you also are become dead to the law by the body of Christ ( who put an end to that imperfect dispensation by his death ) that you should be marryed to another , even to him who is raised from the dead , that we should bring forth fruit unto God : for when we were in the flesh ( under that carnal and fleshly dispensation of the Law of Moses ) the motions of sin , which were by the Law ( which grew more boisterous and unruly by the prohibitions of the law , v. 8. ) did work in our members to bring forth fruit unto death , i. e. did betray us to those wicked actions , which end in Death ; but now we are delivered from the law , that being dead in which we were held , that we should serve in newness of the Spirit , and not in the oldness of the letter . So that the reason why the Law of Moses was abrogated , was because it could not make men good ; It nursed them up in a ritual and external Religion , taught them to serve God in the letter , by Circumcision and Sacrifices , or an external Conformity to the letter of the law : But the Gospel of Christ alone teacheth us to worship God with the Spirit , to offer a reasonable Sacrifice to him , to fulfil the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all that internal Righteousness , of which those legal Ceremonies were the Signs and Sacraments . This is the plain meaning of the Apostle , which can never be reconciled with an imputed Righteousness , which would make his argument foolish and absurd : and therefore in other places , he tells us , what little reason we have to be so zealous for the law of Moses , since we have the perfection of it in the Gospel : what need is there of the Circumcision of the flesh , which the law required ? when in the Gospel we have that Circumcision made without hands , in putting off the body of the sins of the flesh by the Circumcision of Christ ; which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the perfection of that fleshly Circumcision . What need is there of legal washings and purifications ? when they are all eminently fulfilled in the washing of Regeneration , in the Gospel Baptism . Thus we are compleat in Christ , who hath perfectly instructed us in the will of God , and instituted such a Religion as is the perfection of all external Ceremonies ; Col. 2. Ver. 10 , 11 , 12. We must now offer a nobler Sacrifice than the law of Moses commanded , not the Sacrifices of dead Beasts , but of a living and active Soul. Rom. 12. 1. Hence Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of the law , i. e. the perfection and accomplishment of the law ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) for righteousness to them , that believe ; Rom. 10. 4. That is , the Gospel of Christ requires that righteousness of us , which the law did only typifie and represent , that holiness and purity of mind which is the perfection of all legal righteousness : for that Christ should be made the end of the law for righteousness by the imputation of his righteousness to us , hath no foundation in the Text. The Apostle explains what he means by this in the following Verses , where he gives us a description of the righteousness of the law , and the righteousness of Faith : The righteousness of the law is an external Conformity to the letter of the Law , The man that doth them shall live in them : i. e. shall enjoy all those temporal blessings of the Land of Canaan , which were promised to the observance of the Law : but the righteousness of Faith is a firm and stedfast belief of the Divine Authority of Christ , that he is the Lord ; and more particularly a belief of his Resurrection from the dead , as the last and great confirmation , which God gave to the Divinity of Christs Person and Doctrine : This is that Faith that overcomes the World , and purifies the heart , and transforms us into the likeness of God , which is the perfection of all the ritual righteousness of the Law. Upon this account Christ is said to be made unto us righteousness . 1 Cor. 1. 20. But of him are you in Christ , who of God is made unto us Wisdom , and Righteousness , and Sanctification , and Redemption : i. e. he is the Author of all this to us ; He is our Wisdom , as he is our great Prophet and Teacher , who instructs us in true Wisdom ; Our Righteousness , as we are justified by Faith in him , by a sincere belief of his Gospel , which is the only Righteousness acceptable to God ; Our Sanctification , because the law of the spirit of life in Christ Iesus , makes us free from the law of sin and death : that Divine and Spiritual law of Faith conquers the Power and Dominion of sin , which the law of Moses could not do : and our Redemption , as by these means he hath deliver'd us from the bondage and pedagogie of the Jewish Law , from the Idolatrous Customs of the Heathens , and the Tyranny of wicked Spirits , and from the wrath of God , which is the just merit and desert of sin . Thus you see how the Apostle opposes the righteousness of the law to the righteousness of Faith , not as an Inherent and Personal to an Imputed Righteousness , but as an External and Ritual to an Inherent , real , and substantial Righteousness , this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the foundation of all other mistakes in this matter , that by the righteousness of the law , and the righteousness of works , most men understand an internal holiness , the Conformity of our hearts and lives to all moral Precepts , and Rules of a good life , and then conclude , that if this Righteousness will not please God , nothing but an Imputed Righteousness can , though I should rather have concluded , that nothing can ; but the truth is , the Righteousness of the Law and of Works in the New Testament , signifies only an external Righteousness , which cannot please God , and that internal holiness , which they call the righteousness of the Law , is that very Righteousness of Faith , which the Gospel commands , and which God approves and rewards ; and this Imputed Righteousness is no where to be found , that I know of , but in their own fancies . Let us now consider in what sense the Apostle opposes his own Righteousness to the Righteousness of God : not having mine own Righteousness , but the Righteousness which is of God by Faith ; and there is no great difficulty in this ; for the Apostle himself tells us , that by his own righteousness , he means the righteousness of the law , and by the Righteousness of God , the Righteousness of Faith : And be found in him , not having mine own righteousness which is of the law , but that which is through the Faith of Christ , the Righteousness which is of God by Faith : and what that is , you have already heard : thus in Rom. 10. 3. For they being ignorant of Gods Righteousness , and going about to establish their own righteousness , have not submitted to the Righteousness of God : where their own righteousness , which the Jews so obstinately adhered to , was the righteousness of the law , and the Righteousness of God , which they were ignorant of , and would not submit to , was the Righteousness of Faith : for this was the great controversie between the Jews and Apostles ( which is the subject of this Epistle ) whether men were to be justified by the law of Moses , or by the Gospel of Christ , by a legal , or Evangelical Righteousness , as appears from Rom. 9. 30. Israel , which followed after righteousness , hath not attained to the law of righteousness ; wherefore ? because they sought it not by Faith , but as it were by the works of the law : that is the Israelites , who pursued so earnestly after Righteousness , are excluded from righteousness , or forgiveness of sins , and are under a Curse , because they did not look for Righteousness , and Justification in the way , which God prescribed , which is by Faith in Christ , or by Christianity , but by the observance of the law of Moses . Now the most obvious Reason , why this righteousness of the law is called their own righteousness , and the Righteousness of Faith , Gods Righteousness , is , because this legal righteousness was a way of justification , not of Gods appointment but their own chusing ; God never designed , that any man should be justified to eternal life by observing the law of Moses , but yet they confidently expected justification by that Law , and for that reason rejected the Gospel of Christ : But the righteousness of Faith is a righteousness of Gods , chusing ; this he approves and accepts of for the justification of a Sinner ; by this the Elders obtained a good report , by this Enoch , and Noah , and Abraham were justified before God : and therefore this may well be called the Righteousness of God , because this he appointed , and this he will owne , and reward . Thus , you see , that there is no foundation in Scripture for all this talk of a Personal Righteousness of Christ inherent in him , and imputed to us : but the righteousness of which the Scripture speaks , is not the righteousness of Christs Person but of his Gospel , that is , that way of Righteousness and Justification , which Christ hath revealed in his Gospel . I have now considered all the Personal Graces of Christ , ( as these men call them ) and upon inquiry it appears , that what they appropriate to his Person , belongs to his Gospel , and is intended to describe the perfection and excellency of his Religion , as being the most perfect Revelation of the will of God , the most powerful method of his wisdom for the reforming the World , the only way to life and immortality , and which prescribes the only Righteousness , which is acceptable to God. There is indeed one metaphorical expression still behind , which exercises mens wits and fancies , viz the riches of Christ , Eph. 3. 8. Which must needs be a personal Grace too , or Personal Estate , or what you will call it : unto me , who am the least of all Saints , is this Grace given , that I should preach among the Gentiles the unsearchable riches of Christ. Where by the unsearchable riches of Christ is meant the Gospel , which St. Paul preached to the Gentiles , as being ordained by Christ to be the Apostle of the Gentiles : and he calls it unsearchable riches , because the Grace of the Gospel is not a narrow and stinted thing , is not confined to a particular Nation , as the law was , but is offer'd to all Mankind , whether Jews or Gentiles , bond or free : the Gospel of Christ contains those glorious discoveries of Gods goodness to all Mankind , as may well be called the riches of his Grace , Eph. 1. 7. for riches signifie only an abundance . And is it not a great violation of the Majesty of Scripture to sport and toy with words and metaphors , as some men do with this riches of Christ : that he is rich , because he hath a rich dowry , having all the World given to him , as his proper Inheritance ; that he keeps open House , and maintains all the Creation at his own charge , and that he hath done this above 6000 years , which would have broke him long since , had he not been very rich ; and that he doth not only inrich all the Saints , but all of the Saints , their understandings with glorious light , their Consciences with quickness , pureness , &c. and that after all this vast expence he is never the poorer , that he is not a penny the poorer for all , that he hath laid out for the relief of those that have their dependance on him ; And that Iesus Christ is generally rich , rich in Houses and Lands ( though he had not a place whereon to lay his head ) in gold , in silver , in Cattel , in all temporals as well as spirituals ; and that he hath a great Tribute and Rent due to him , that he is the great Landlord and Owner of all , that Angels and men possess above and below ; These are fine things to perswade young Women to accept of Christ for their Husband , since they can never expect so rich and advantageous a match any where else : but I have something else to do , than to pursue such follies and extravagancies , as are so palpable , that there is no need to expose them . SECT . III. Concerning the nature of our Union to Christ , whereby we are intitled to all his fulness , Righteousness , &c. HAving showed you what kind of Person these men make of Christ , how they have fitted him to all the wants and necessities of a Sinner , let us now consider , wherein this Union they talk of , between the Person of Christ and the Persons of Believers does consist . Now the Union betwixt Christ and Christians is represented in Scripture by various metaphors , which I have explained at large : but these men instead of explaining these metaphors , turn all Religion into an Allegory : As for example , Christ is called an Husband , and the Church his Spouse ; and now all the invitations of the Gospel are Christs wooing and making love to his Spouse , and what other men call believing the Gospel of Christ , whereby we devote our selves to his service , these men call that consent and contract , which makes up the marriage betwixt Christ and Believers : Christ takes us for his Spouse , and we take Christ for our Husband , and that with all the solemnities of marriage ( except the Ring which is left out as an Antichristian Ceremony ) Christ saying thus , This is that we will consent unto , that I will be for thee , and thou shalt be for me ; and not for another . Christ gives himself to the Soul with all his excellencies , righteousness , preciousness , graces , and eminencies , to be its Saviour , Head , and Husband , to dwell with it in this holy Relation , and the Soul likes Christ for his excellencies , Graces , suitableness far above all other Beloveds whatever , and accepts of Christ by the will for its Husband , Lord and Saviour , and thus the Marriage is compleated , and this is the day of Christs Espousals , of the gladness of his heart ; and now follow all mutual conjugal affections , which on Christs part consist in delight , valuation , pity , or compassion , and bounty : on the Saints part in delight , valuation , Chastity , duty ; which is much like Mr. Hobs his Description of his Artificial Man the Common-wealth : But I have already corrected this fooling with Scripture-Metaphors , and Phrases , and my business at present is to consider , wherein they place the nature of this Union betwixt Christ and Believers ; namely in this , that it is such an Union , as makes all Christ ours , and us Christs : when a man is united to Christ , he hath a propriety and interest in all his Personal Graces and Eminencies : He is lovely with Christs loveliness , Righteous with Christs Righteousness , the Wisdom , and Power , and fulness of Christ are his ; whatever Christ hath done , or suffer'd , is all his as much , as if he had done and suffer'd the same things himself . Now this Union of Persons betwixt Christ and Believers , which gives them such a propriety in all the Personal Graces of Christ , is commonly explained by a conjugal relation , and legal Union , that mutual Relation , which is betwixt Husband and Wife , and that Union , which is betwixt the Surety and Debtor . First , They explain this Union by a conjugal Relation , Christ is a Spiritual Husband , and every Believer is his Spouse , now this marriage Union consists in a mutual resignation or making over their Persons one to another ; Christ gives himself to the Soul with all his Excellencies , Righteousness , Graces and Eminencies to be its Saviour , Head and Husband , for ever to dwell with it in this holy Relation : now as you know , the Wife by vertue of her Marriage-Union is entitled to her Husbands Estate , thus are Saints by their marriage to Christ entitled to all his Personal fulness , beauty , righteousness : and as a Wife under covert is not lyable to an arrest , or action at law , but all must fall upon her Husband , so you being married to Christ , this Supersedes the Process of the Law against you ; if it be not fully satisfied , it must seek its reparation at the hand of your Spiritual Husband Christ himself ; as for any condemnatory charge , it cannot fall upon you . This is the sum of all the Reason , they alledge to prove that we have a right and title to whatever Christ hath done or suffer'd , by vertue of our marriage to him , because a Wife hath an Interest in her Husbands Estate , and is secur'd from all Arrests at Law , and if these be not weighty reasons , let any man , that can , give better . To consider this briefly , they say , that a Wife hath an Interest in her Husbands Estate , and is secured from all Arrests at Law ▪ and therefore , Christ being our Husband all his Personal excellencies righteousness , &c. are ours ; and the Law cannot take hold of us , but our Husband must be responsible for our faults : a very hard Law truly , and I think a Husband is in a very ill Case , when he has a bad Wife : Now suppose this were the Case in some earthly marriages , it were worth while to consider , whether this be essential to marriage , or whether it depends upon private contracts , or publick Laws and Customs , which are arbitrary and mutable ; for if this be not essential to marriage , how can we be secure , that this is the law of our spiritual marriage , unless our spiritual Husband had told us so : especially considering , that this spiritual marriage betwixt Christ and his Church is of a different nature from earthly marriages , and if they differ in any thing we cannot be sure , but that they differ in this , unless we have some better proof of it , than this Analogy and resemblance between earthly and spiritual marriages ; nay and better proof too , than Dr. Owen gives us of it . Cant. 1. 15. Behold thou art fair my Companion , behold thou art fair , thou hast Doves Eyes , and Cant. 3. 14 ▪ O my Dove , that art in the clefts of the Rocks , and in the secret places of the stairs , let me hear thy voice , let me see thy countenance , for sweet is thy voice , and thy countenance is comely , or Cant. 4. 8. Come with me from Lebanon my Spouse , look from the top of Amana , from the top of Shenir and Hermon , from the Lions Dens , and the Mountain of the Leopards , or Isai. 4. 2. The branch of the Lord is beautiful and glorious , and the fruit of the earth is excellent and comely to them , that are escaped of Israel : which are all the proofs he can find ( for if he had any better , he did ill to conceal them ) for Christs giving himself to the Soul with all his Excellencies , Righteousness , Preciousness , Graces , Eminencies , &c. Now how any such consequence as this can be drawn , either from Doves Eyes , or from the Clefts of the Rocks , or from Lebanon , or from the top of Amana , Shenir , or Hermon , or from the Lions Dens , or Mountain of Leopards , is past my understanding to make out . But let the Laws of Kingdoms and Nations be as they will , there can be no Law made to alter the nature of things ; there never was any Law , that the Personal vertues and qualities and perfections of the Husband should be setled upon his Wife for a jointure : though the Husband be never so fair and comely , wise and vertuous , his Wife may be ugly and deformed , a Fool or a Harlot ; for Personal and Inherent perfections cannot pass out of the Person , nor be made over to any other , as money and lands are : and therefore whatever other priviledges we may enjoy by our marriage to Christ , his Personal excellencies cannot be ours , though his Person were . And we know , that in marriage , there are private contracts too , and the Wives interest in her Husbands Estate may be limited to such conditions , as they agree upon : and the truth is Christ hath not made such an absolute settlement of himself upon us , as these men dream he has ; for the Gospel contains the Articles of this Marriage ( to speak in these mens dialect ) and there we must learn to what purposes , and upon what conditions , Christ gives himself to us , and must challenge no more from Christ by vertue of our marriage to him , than what the Gospel ( the marriage Covenant ) promises , and we find nothing there of his Personal Righteousness to be made ours . As for what they tell us , that a Woman under covert is not liable to an Arrest or action at the law , but all must fall upon her Husband , it is true as to matter of Debt , but does not extend to Crimes : if a Woman kill her Child , or rob upon the High-way , I doubt her being under covert will not secure her from the Gallows : was it never known that a Woman was hang'd either with or without her Husband ? The Keeper of Newgate could have better informed them in this nice point of Divinity : and how secure soever any man may fancy himself of his marriage to Christ , I would not advise him to venture too much upon it , for if he be guilty of any gross wilful sin , there is some danger , that the law or Gospel may condemn him , unless he timely repent , and reform his Vices . So that this conjugal Relation to Christ does not make him so absolutely ours , as these men pretend , who by their loose discourses and inconsequent reasonings seem neither to understand Divine nor Humane Laws : when the Scripture calls Christ our Husband , and the Church his Spouse , it means no more , but that Christ is our Head and Governour , who rules his Church with as great kindness , tenderness and compassion , as a Husband exerciseth towards his Wife , and that we are to pay the same love , duty , and obedience to Christ , that Wives owe to their Husbands ; and here we must have done with the Metaphor , unless we will turn Religion into a Romance . Secondly , Christ and Believers are legally united : now there are two different ways of explaining this , some iusist most upon the notion of a Surety , others of a Mediatour , which come much to one , but yet have some peculiar absurdities belonging to each of them : as for the notion of a Surety , which is the first way , Dr. Iacomb gives us this account of it , that Christ , as the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Surety , struck hands with God ( as the word imports ) put himself into their stead , took their Debt upon himself , and bound himself upon their account to make satisfaction to God : now in law the Debtor and the Surety are but one Person , the law looks upon them as one , and makes no difference between them , and therefore both are equally liable to the Debt , and if the one pay it , it is as much in the eye of the law , as if the other had paid it : Thus it is with Christ and us , he is our Surety , for he took our Debt upon himself , engaged to pay whatever we owed , for us ; upon this , Christ and we are but one Person before God , and accordingly he deals with us ; for he makes over our sins to Christ , and also Christs Righteousness and satisfaction to us , he now in a legal notion looking upon both but as one Person . This is the account of Christ's being our Surety , now I have two things to say to this . First , I wonder why this should be called the Union of Saints to Christ ? or why Christ should be called only the Saints Surety ? The Apostle tells us , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 7. 22. The Surety of a Testament or Covenant : now as I take it , there is a vast difference between Christ's being the Saints Surety , and the Surety of the Covenant , for the Covenant respects both Saints and Sinners , and therefore is antecedent to our Union to Christ , as Saints : and to be a Surety of the Covenant signifies no more than to confirm and ratifie this Covenant , and to undertake for the performance of it , that all the promises of the Covenant shall be made good upon such terms and conditions , as are annexed to them ; but to be a Surety for Saints , ( as the Dr. explains it ) is to strike hands with God , ( as men do at making a bargain ) and to put himself into their stead to do and to suffer , what they ought to have done and suffer'd , upon which God makes over our sins to Christ , and Christs Righteousness and satisfaction to us ; Now this notion is so different from the notion of a Surety of a Covenant , that methinks it wants some better proof , than barely Christ's being called a Surety , or the Surety of a Covenant . But Secondly , Suppose Christ had been called the Saints Surety , I doubt they are as much out in the law of Suretiship , as they were before in the laws of marriage ; though the Dr. tells us , that this doth so exactly fall in with the common notion and case of Suretiship among men , that he needs not any further insist on the illustration of it . I confess , I am of another mind , and think it wants a great deal more illustration , than he hath bestowed on it . For first the prime end and design of Suretiship among men , is not that the Surety shall without more ado pay the Debt , but to give security to the Creditor that the Debt shall be paid : that is , the Surety doth not make himself the immediate Debtor ; but the Debtor is Debtor still , and bound to pay the Debt , and the Surety is liable only in case of his default . It is the strangest definition of Suretiship , that was ever heard of , that it is an absolute taking the Debt upon our selves , and an actual discharge of the Debtor . For I dare say , never any man was surety upon these terms , that is , no man in his wits ever became Surety for another , when he knew before hand , that if he did , he must pay the Debt ; but men become Sureties upon some reasonable assurance , that they shall suffer no injury by it ; and therefore when Christ died for us , he did not die as our Surety , but as our Sacrifice substituted in our room , which is the Scripture notion of it , and differs as much from the notion of a surety , as paying the debt doth from being bound with another , that it shall be paid . Secondly , Suppose that Christ dyed for us as our surety , ( though I think , however the Doctor triumphs in this , the Socinians have no reason to be afraid of such Adversaries , who have no better way to defend the Satisfaction of Christ , than by the notion of suretiship ) yet did Christ fulfil all Righteousness for us as our surety too ? Doth this also so exactly answer the case of suretiship among men , that there is no need to insist upon the Illustration of it ? The Doctor indeed was so wise , that he would not assert this in the premises , but very craftily thrusts it into the Conclusion , that therefore God makes over our sins to Christ , and Christs Righteousness and Satisfaction to us : But was there ever such a suretiship heard of among men , that one man should discharge all the offices of Piety and Vertue , Justice and Temperance instead of another ? If such a thing had ever been , such a man ought not to have been called a Surety , but a Proxie ; but humane Laws , as many defects as there are in them , never admitted of such Proxies , for these are personal duties , which no other can perform for us ; and you may as well say , that a man may live and be a man by Proxy , as discharge those Duties , which are necessarily entailed on his Person by a Proxy : Proxies are allowable only in such cases , where the consideration of the person that doth it , is not essential to the Action , where the material Inquiry is , whether the thing be done , not who doth it ; but where the consideration of the person that doth it , is essential to the Action , there is no place for a Surety or Proxy ( call him what you will ) because in this case it doth not satisfie the Law , that the thing is done , unless it be done by such a person : Thus it is in all the Duties of Piety and Religion , every individual person is bound to do them , and though there were never so many righteous men in the world , their righteousness can avail none but themselves ; nay the Righteousness of God , which is more than the righteousness of all the men in the world ; cannot make an unrighteous man righteous ; no external Relation can make the righteousness of another our righteousness , because it is a personal righteousness that is required of us , and the righteousness of another can never be our personal righteousness , unless we become one person with him : and therefore though the Doctor be so careful to tell us , that our Union to Christ is an Union of Persons , but no Personal Union , that we are not transformed into the Essence and Being of Christ , so as to be Christed with Christ , yet indeed there is no other way to make the Personal Righteousness of Christ our personal righteousness ( which is the righteousness required of us ) but by a Personal Union to Christ , by being Christed with Christ , as some speak how boldly soever , yet very agreeably to these Principles . But Thirdly , Let us consider what truth there is in what he asserts , That in the Law the debtor and the surety are but one person , the Law looks upon them but as one , and therefore both are equally liable to the debt , and if the one pay it , it is as much in the eye of the Law , as if the other had paid it , which he makes the Foundation of the Imputation of Christs Righteousness and Satisfaction to us , because he being our surety , we are but one person with him ; that is , legally , not personally one person as he warily distinguishes . Now there needs no great skill in the Law to discover the weakness and Sophistry of this Discourse : for no considering man can think it indifferent , who pays the debt , the surety or the debtor , or that they are both equally obliged to it ; the debtor is the immediate debtor still , and the surety only is obliged in case the other refuse , or be unable to pay the debt , and that is some little difference : but then though the creditor be satisfied , whether the debt be paid by the debtor , or his surety , and the Law will allow him no farther Action against either of them , yet the Law doth not account it indifferent , which of them pay it ; for though it permit the payment to be exacted from the surety , in case the debtor refuse , yet it will look back again , and allow the surety an Action against the debtor for such a refusal , which is an Argument , that the Law doth not judge them one Person , nor think it indifferent which of them pays the debt . Thus it is in other cases , if a man be surety for the appearance of another , which is called giving Bail , and is sometimes admitted in Criminal Causes ; the Law doth not judge them one Person ; for if the Prisoner escape , the Bail or Surety shall be punisht according to the nature of the Fact , and yet the Prisoner is not quitted by this means , but liable either to the Arrest of the Surety , or in Criminal Causes to the Sentence of the Law , if ever he be re-taken . Thus in Sureties for good Behaviour ( which sounds as if it were nearest of kin to the Imputation of Christs Righteousness as our surety ) though the surety be never so innocent and vertuous a person himself , this will not serve him , for whom he is surety ; but if he prove a Villain , they shall be both punisht : So that humane Laws are strangers to this Mystery of imputing the Righteousness of a Surety to a bad man. Suretiship doth not so unite their persons , that whatever one doth , is always and to all purposes imputed to the other ; and if this will not hold good among m●n , it is a very sorry foundation for this bargain and exchange betwixt Christ and Believers , That he should take their sins upon himself , and impute his Righteousness to them . Let us now try , whether the notion of a Mediator can do any better service , than the notion of a Surety , which is the second way of explaining this legal Union betwixt Christ and Believers , which entitles them to all that Christ hath done or suffered : and what this means , we may learn from Dr. Owen , who gives us this account of it : That Christ fulfilled all Righteousness , as he was Mediator , and that whatever he did as Mediator , he did it for them , whose Mediator he was , or in whose stead , and for whose good he executed the office of a Mediator before God ; and hence it is , that his compleat and perfect obedience to the Law , is reckoned to us . This is well said , if it were as well proved , and because this is a matter of great consequence , I shall first examine those reasons the Dr. alledges to prove , That Christ fulfilled all Righteousness , as he was Mediator in their stead , whose Mediator he was : Secondly , to avoid calumnies and objections , I shall shew you briefly what influence the Righteoeusness of Christs life , and the Sacrifice of his death have upon our acceptance with God. As for the first , we have some reason to require good proof of this , since the notion of a Mediator includes no such thing : A Mediator is one , who interposes between two differing parties , to accommodate the difference : but it was never heard of yet , that it was the office of a Mediator to perform the terms and conditions himself . Moses was the Mediator of the first Covenant , Gal. 3. 9. and his office was to receive the Law from God , and to deliver it to the people , and to command them to observe those Rites , and Sacrifices , and Expiations , which God had ordained ; but he was not to fulfil the Righteousness of the Law for the whole Congregation : thus Christ is now the Mediator of a better Covenant , and his Office required , that he should preach the Gospel , which contains the terms of peace and reconciliation between God and men , and since God would not enter into Covenant with sinners without the intervention of a Sacrifice , he dyes too as a Sacrifice and Propitiation for the sins of the world , and confirms and seals this new Covenant with his own blood , and being risen again from the dead , he executes this Office of Mediator with power and glory , that is , he intercedes for us according to the terms and conditions of this new Covenant , to obtain the pardon of our sins , and the assistance of the divine Grace to do the will of God ; and all those other blessings which are promised : but the Office of Mediator doth not oblige him to fulfil the Righteousness of the Covenant for us ; this I am sure doth not so exactly fall in with the case and notion of Mediatorship among men . But before we examine their proofs , it is necessary to consider , what it is they would prove , that is , what that Righteousness is , which , they say , Christ as our Mediator fulfilled for us : and Dr. Owen is very exact and curious in stating this matter , and distinguishes between the several sorts of Righteousness in Christ , that we may know , what belongs to us , and what is peculiar to himself . First he tells us of an habitual Righteousness of Christ as Mediator in his humane Nature , which was the absolute , compleat , exact conformity of the Soul of Christ to the mind , will , or law of God , or his perfect , habitual , Inherent Righteousness : now he tells us , that this Righteousness was the necessary effect of the Grace of Union ( that is of the Union of the Divine and Humane nature in Christ ) and that the Relation which this Righteousness of Christ hath to the Grace we receive from him , is this , that thereby he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit to do all that he had to do for us ; for without this he could not have actually fulfilled that Righteousness which was required at his hand , nor have been a compleat and perfect Sacrifice , &c. So that this habitual , inherent Righteousness of Christ , is not imputed to us , but was his own proper Righteousness . But secondly , There is the actual obedience of Christ , which was his willing , chearful , obediential performance , of every thing , duty , and command , that God by vertue of any Law , whereto we were subject and obnoxious , did require , and moreover to the peculiar Law of the Mediator : Let us then first consider the peculiar Law of the Mediator , which he tells us respected himself meerly ( so that we have nothing to do with this neither ) and contains all those acts and duties of his , which were not for our imitation , he instances in his obedience which he showed in dying ( though St. Iohn the Divine , ( and I think the greater of the two ) tells us , that we must imitate him in this also , must lay down our lives for the Brethren , as Christ died for us . Iohn 1. 3. 16. and S. Paul tells us , that we must be conformed to the Death and Resurrection of Christ , Rom. 6. which sounds very like an imitation ) though in the next page he excepts the Case of dying , of his passive obedience , and tells us , that all the rest of his obedience to the Law of mediation is not imputed to us , as though we had done it . So that by the Law of Mediation he understands whatever Christ was bound to do , as our Mediator , whatever was proper to his Mediatory Office , all this ( though sometimes , when he better thinks of it , he excepts dying ) is not imputed to us , as though we had done it : I hope we shall find something at last to be imputed to us , and yet there is nothing left now . But thirdly , That which concerns him in a private capacity , as a man subject to the Law , and now whatever was required of us by vertue of any Law , that he did and fulfilled ; and this is that actual obedience of Christ , which he performed for us . This methinks is very strange , that what he did as Mediator , is not imputed to us , but what he did not as our Mediator , but as a man subject to the law , that is imputed to us , and reckoned , as if we had done it , by reason of his being our Mediator : and it is as strange to the full , that Christ should do , whatever was required of us by vertue of any law , when he was neither Husband nor Wife , nor Father , Merchant or Tradesman , Seaman or Souldier , Captain or Lieutenant , much less a temporal Prince or Monarch ; and how he should discharge the duties of these several relations for us , which are required of us by certain Laws , when he never was in any of these relations , and could not possibly be in all , is an argument , which may exercise the subtilty of Schoolmen , and to them I leave it . Having now discovered what that Righteousness is , which Christ was to fulfil for us , as our Mediator , viz. whatever was required of us by vertue of any law , whether it concerned us in general as men , or had respect to the various relations , conditions and circumstances of our lives ( for each of these have their proper duties belonging to them ) setting aside that difficulty of proving that Christ did , what he never did , let us consider how the Dr. proves , that what Christ did , he did for us , and in our stead , and here he makes use of a little reason , and a great deal of Scripture to as little purpose . And to prepare the way for his reasons , I find the Dr. much puzled ( and I do not wonder at it ) to prove , that Christ acted as Mediator in those things , which did not concern the law of his Mediation , which he did as a private man subject to the law : for he tells us , that of this expression , as Mediator , there is a double sense . It may be taken strictly , as relating solely to the law of the Mediator , and so Christ may be said to do as Mediator , only what he did in obedience to that law , ( that is , only what he did as Mediator , which is a pretty observation ) but in the sense now insisted on ( that is not strictly as Mediator , but as not Mediator ) whatever Christ did as a man subject to the Law , he did as Mediator , because he did it as part of the duty incumbent on him , who undertook so to be : the meaning of which is , that he , who was Mediator , being bound to do such things , though not as Mediator , but as a man subject to the law , yet he did them as Mediator , because he was a Mediator , who did them : which is just as good an argument , as it would be to prove , that every Embassadour eats , and drinks , and sleeps , as an Embassadour , because though this be no part of his Embassy , yet he is an Embassadour , who does it , which is such an exposition of Quâ , as the subtilest Schoolman of them all never yet thought of . But there is another objection which troubles the Doctors Head ; for since it is the actual obedience of Christ , which is imputed to us , he finds it difficult to distinguish the Active and Passive obedience of Christ : for every Act almost of Christs obedience from the blood of his Circumcision to the blood of his Cross , was attended with sufferings , so that his whole life in that regard might be called a death : this is a very subtil objection , but observe the answer , that looking upon his willingness and obedience in it , it may be distinguished from his sufferings peculiarly so called , and termed his active obedience : this is a strange solution of it , for now it will be as hard to find out what the passive obedience of Christ was , for as I remember the Scripture tells us , that he was as willing and chearful in submitting to Death , as in any other Act of obedience , and I am sure our Saviour himself tells us , that he laid down his life , and no man took it from him , which argues some good degree of willingness : what he said in the page before is a much better answer , that doing is one thing , and suffering another , they are in divers Predicaments , and cannot be coincident . As for this last scruple , the Dr. might very well have spared it , but that a man so well furnished with the knowledge of Predicaments , may venture upon any thing ; but the former difficulty of Christs doing those things as Mediator , which did not belong to the Laws of his Mediation , is a very material one , and requires great skill in Logick to get rid of it ; but however it is wisely done to make a show of saying something to that , which cannot be answer'd : for he was sensible , that what Christ did purely as Mediator could not be imputed to us , as though we had done it , though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fruits of it are , because we were never designed to be Mediators , and the Righteousness of a Mediator is as improper to be imputed to those who are not Mediators , as it is to impute the Righteousness of a Prince to a Beggar . The righteousness of every man consists in the discharge of those duties and offices , which belong to his state , condition , and relatious of life , not in doing those things , which he is not concerned to do ; and therefore that the Righteousness of Christ might be fit to be imputed to us as our Righteousness , he was forced to consider him , not as Mediator , but as a private person made subject to the Law , who did whatever was required of us by vertue of any Law , though this too was impossible , for he could not at the same time act so many different and opposite parts , as there are relations and conditions of men in the World ; and yet when he thought on 't again , he found , that it was not the Righteousness of a private person , that would avail us , though it were never so perfect ( because we have no way to come at it , to make it ours ) but only the Righteousness of a Mediator , who did whatever he did , for us and in our stead , and so he wheels about again , and tells us , that though what Christ did as a man subject to the Law , did not belong to the Law of his Mediation , yet he did it as Mediator , because he was a Mediator who did it : and thus he is caught in the Net and Labyrinth of his own making , and the more he turns and windes himself , the faster it holds him , A Mediator , who acts as a Mediator , in a private capacity , as a man subject to the Law. I shall certainly believe , as they say some Country-people do , that Logick is Conjuring , if it can reconcile such palpable contradictions . It is very ominous thus to stumble at the threshold , but though Mediator and not a Mediator be contradictory terms , which Learned men say cannot be reconciled , yet let us forgive him that slip , and see how he proves , that whatever Christ did is reckoned to us , as done in our stead ; and all the reason I can find in his Discourse may be reduced to three Heads ; first , that Christ was under no obligation to do it himself ; secondly , that there r can be no other reason assigned , why he did it at all , but that he did it for us , and thirdly , that this was absolutely necessary it should be so . First , That Christ was under no obligation to obey these Laws himself , and to make this appear , he discourses particularly both of the Law of our Creation , and the Ceremonial Law given to the Iews . As for the first , the Law of Creation , that comprehends those eternal Laws , which result from the essential differences of good and evil , which all Mankind are bound to observe by the very frame and constitution of their natures : now he dares not deny , that Christ was bound to obey this Law for himself , but then his obedience ( he says ) was voluntary ; and what of that ? for so the obedience of every good man is : for by voluntary , he tells us , he doth not mean , that it was meerly arbitrary , and at his choice , whether he would yield obedience to it , or not ; but on supposition of his undertaking to be a Mediator , it was necessary it should be so ; but he voluntarily and willingly submitted unto it , and so became really subject to the commands of it , and is it not very plain now , that Christ was not obliged to obey these Laws , because he willingly submitted to them ? But certainly he means something more by this voluntary , than he could tell how to express , and all that I can guess is , that whereas we are bound to obey these Laws antecedentally to our own choice , it was not so with him , for his obligation was only consequential upon his being born , and becoming Man , which was his own choice ; and yet even then , as he tells us , as he was Mediator , God and Man , he was not by the Institution of that Law obliged to it , being as it were exempted , and lifted above that Law by the Hypostatical Union . Now this is very profound reasoning ; for the meaning of it is this , that Christ had not been bound to live like a man , unless he had become man , and yet I can grant something more ; that it was impossible he should have lived like a man , discharged all the duties of a man without being man ; but when he chose to be a man , there was no need to chuse any more ; for then he was bound by the Laws of his Nature to discharge all the duties of a man for himself : But how could he be exempted from this Law ( though it be but as it were ) and raised above it by being Mediator , God and Man , when the Doctor himself acknowledges two lines after , that upon supposition of his being Mediator , it was necessary it should be so , that is , that he should yield obedience to the Law ; now not to be obliged by the Institution of the Law as Mediator , and that it should be necessary for him to obey the Law as Mediator , are at so great a distance , that it may serve for another tryal of skill to reconcile them . But Secondly , Though we suppose , that Christ as Man was bound to yield obedience to the Laws of the Creation , yet the Doctor observes , that this is the only Law , he could be liable to , as a Man : for an innocent man in a Covenant of works , as he was , needed no other Law , nor did God ever give any other Law to such persons : the Law of Creation is the only Law , that an innocent Creature is liable to , with what Symbols of the Law God is pleased to add : — But now Iesus Christ yielded perfect obedience to all those Laws , which came upon us by the occasion of sin , as the Ceremonial Law , yea those very Institutions that signified the washing away of sin , and repentance from sin , as the Baptism of John , which he had no need of himself , this therefore must needs be for us . This now looks something like , though I fear , it will prove like all the rest , that is , to no purpose : for though the Doctor takes it for granted , yet I would willingly have had some proof of it , that an innocent man can be bound by no other Law , than the Law of Creation ; especially since he acknowledges ( which is a great favour ) that God might add what Symbols he pleased to that Law ; ( for , I suppose , he remembred the Tree of Life , and the Tree of knowledge of good and evil ) now I know not what these Symbols are but positive Laws , and such the Ceremonial Laws were ; and if God may require the obedience of an innocent man to one positive Law , I see no reason , why he may not , if he please , enjoyn twenty such Laws by the same Authority . But they are such Laws as came upon us by occasion of sin , and therefore an innocent man cannot be obliged by them : but why not ? Though they were at first commanded upon occasion of sin , an innocent man may observe them to good and wise purposes , as publick and solemn Acts of Worship , as external and visible expressions of devotion , as a publick profession of Righteousness and a vertuous life , to which purposes among others the Sacrifices and Ceremonies of the Law , and the Baptism of Iohn served : And if there were no other reason , this were sufficient , that it becomes an innocent man to set an example of reverence to all Divine Institutions , that every conceited Religionist , ( who may be far enough from being innocent ) may not presently conceit himself above all Forms and external Worship , as the Doctor knows , who are too apt to do . But this is not worth contending about ; for the Righteousness of the Ceremonial Law could never justifie any man , and therefore if Christ had fulfilled this Law for us , it could have availed us nothing . Nor can I understand , why the Doctor should suppose , that Christ fulfilled the Ceremonial Law for all Believers , when the greatest part of them ( the Gentiles ) were never under the obligation of it . His second Argument to prove , that what Christ did as Mediator ( that is , the actual obedience of his life ) he did for us and in our stead , is this , that there can be no other reason assigned of Christs obedience to the Law of God , but only this , that he did it in our stead . Now this Argument would be good , were it true , and were there not a great many things done , which we cannot assign the reason of , and yet done for great and weighty reasons ; but it appears from what I have already discoursed , that there was sufficient reason , why Christ should obey the Laws of God , viz. because he was as much bound to it , as any other man is : But to wave this , let us consider how he manages this Argument : he takes it for granted ( as he is very apt to do things , which he cannot prove ) that if Christ were not bound to obey these Laws upon his own account , it must be either for us , or to fit him for his death and oblation , but it was not to fit him for his death and oblation , therefore it was for us : for he tells us , That he answered all Types , and was every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit to be made an Offering for sin by his Union and habitual Grace ; so that if the obedience Christ performed be not reckoned to us , and done upon our account , there is no just cause to be assigned , why he should live here in the World so long as he did , in perfect obedience to all the Laws of God : had he dyed before , there had been perfect innocence and perfect holiness by his habitual Grace , and infinite vertue and worth from the dignity of his Person , and surely he yielded not that long course of all manner of obedience but for some great and special purposes in reference to our Salvation : yes truly , it was for some great and special purpose in reference to our Salvation , that Christ lived so long in the World , and consequently yielded such a long course of all manner of obedience to God ; but must this needs be his actual fulfilling all Righteousness for us ? What do you think of his preaching the Gospel throughout all Iudaea , which required , that he should be a man before he did it , and would take up some time in doing it ? What do you think of those many Miracles , which he wrought for the confirmation of his Doctrine ? What do you think of training up his Apostles to succeed him in his Ministry as eye and ear witnesses of his Miracles and Doctrine ? Nay what do you think of the holy example of his life , which was no less necessary than his Laws ? These were all great and special purposes in reference to our Salvation , though we should suppose him fit to have been a Sacrifice ( as Herod designed he should have been ) as soon , as he was born : though by the way I think he could not have answered the Types and Predictions of him , had he died so soon , notwithstanding his perfect innocence and perfect holiness . His third reason to prove that Christ performed all Righteousness for us , is from the absolute necessity of it ; for this is the term of the Covenant , do this and live ; life is not to be obtained , unless all be done that the Law requires ; that is still true , if thou wilt enter into life keep the Commandments , they must be kept by us , or by our Surety : so that we being unable to yield that compleat and perfect obedience , which the Law requires , as the condition of life and happiness , it is necessary , that Christ our Mediator and Surety should fulfil the Law for us . Now the best that can be made of this argument is , that it proves it ought to be so , but it does not prove that it is so ; just like the Papists alledging the necessity of an infallible judge to prove , that the Pope or Church of Rome is infallible ; but such arguments prove nothing but the arrogance and presumption of the disputant , who will undertake to prescribe methods to God , and to prove , that he ought to have done so , when it does not appear , that he has done so : the sum of this argument is , that there never was , nor ever can be a Covenant of Grace , that God still exacts the rigorous perfection of the Law from us , and that we must not appear before him without a compleat and perfect righteousness of our own , or of another : now this is the thing in Question , whether we must be made Righteous with the perfect Righteousness of Christ imputed to us , or whether God will for the sake of Christ dispense with the rigour of the Law , and accept of a sincere and Evangelical obedience , instead of a perfect and unsinning Righteousness ; so that he only confidently affirms what was in dispute , and this goes for an argument . Thus you see how weak their reason is , let us now examine their Scripture evidence ; and the Dr. makes a great flourish with some Scripture phrases , that there is almost nothing that Christ hath done , but we are said to do it with him : we are Crucified with him , we are dead with him , and buried with him , and quickned together with him , &c. In the acting ▪ s of Christ , there is by vertue of the compact between him as Mediator , and the Father , such an assured foundation laid of the Communication of the fruit of these actings unto those in whose stead he performed them , that they are said in the participation of these fruits to have done the same things with him : But he is quite out in the reason of these expressions , which is , not that we are accounted to do the same things , which Christ did ( for the things here mentioned belong to the peculiar Office of his Mediation , which he told us before were not reckon'd as done by us ) but because we do some things like them : our dying to sin is a Conformity to the Death of Christ , and our walking in newness of life is our Conformity to his Resurrection , and the consideration of the Death and Resurrection of Christ , is very powerful to engage us to die to sin , and to rise into a new life ; and this is the true reason of these phrases , not that Christ did all in our stead , and therefore we are said to do it too , but for a quite different reason because we must do something like it , express the power and image of his Death and Resurrection in our lives . To this purpose also he cites that Text in Gal. 4. 4 , 5. God sent forth his Son made of a Woman , made under the Law , to redeem them that were under the Law , and here he stops , but I shall take confidence to add , that we might receive the adoption of Sons : now by being made under the Law , he tells us , is meant being disposed of in such a condition , that he must yield subjection and obedience to the Law , well , suppose this : and this was all to redeem us , and therefore our Redemption is by the obedience of Christ imputed to us : fairly argued ; but can his obedience to the Law contribute no otherways to our redemption , but by being reckon'd as done by us ? but the truth is , this us is not in the Text , it is not to redeem us , but to redeem them that were under the Law , that is , the Iews , who were in bondage under the Mosaical Law , from which Christ redeemed them by abrogating that Law , and introducing a better Covenant , the adoption of Sons : for in this Epistle , nay in this Chapter , the Law is called a state of Servants , and of an Heir under Age , but the Gospel is the adoption of Sons , puts us into such a free and manly state , as that of an Heir at Age , and therefore is called the Spirit of adoption . Rom. 8. 15. So that the meaning of this Text is this , that God hath now put an end to the dispensation of the Law , which is called redeeming them that were under the Law , in a state of servitude and bondage , and hath established a better Covenant in the room of it , which as much excells the Law , as the adoption of Sons does the state of Servants , and this God brought to pass by sending his Son into the World , made of a Woman , made under the Law : for the understanding of which words we must consider , what influence Christs appearing in the world had on the abrogation of the Law , and that was , that he accomplished all the Types and Figures of the Law in his own Person , and when all these Types were fulfilled , they grew out of date : so that his being made under the Law most probably signifies , his being made such a Person , as should exactly answer all the Types and Figures of the Law , and so put an end to it , as of no further use : Thus the Temple was Gods House , wherein he dwelt , but now the Shecinah or Divine Glory rested on Christ , and the fulness of the Godhead dwelt in him bodily , so that now there was no longer any need of a material Temple , as a pledge of Gods peculiar presence among them ; the Priests and Sacrifices of the Law were Types of Christ , and when that great high Priest came , and offered that perfect Sacrifice of himself , all legal Priests and Sacrifices were of no use : Thus by his being made under the Law , and accomplishing all the Types and Figures of it , he put an end to all those beggarly Rudiments , and delivered the Jews from the bondage of the Law ; for though the Gentiles too are redeemed by Christ , yet they were not redeemed from the Law of Moses , under which they never were . Several other places he alledges to the same purpose , but I have either already considered them , or shall do in what follows ; but what I have now discoursed , is enough to satisfie any impartial Inquirer , how vain and precarious this Principle is , which too many make the very Foundation of their Faith , that Christ as Mediator fulfilled all Righteousness in their stead , whose Mediator he was . And now had I no other design than to expose the mistakes of other men , I should need add no more , till I saw this answered ; but I have a greater and better design , viz. to explain and confirm the true notions of Religion in opposition to such mistakes , and therefore having shewed you , that there is no foundation in Reason or Scripture to fancy such an Union between Christ and Believers ( whether we consider it as a Conjugal Relation , or Legal Union , as he is our Surety or Mediator ) as should entitle Believers to the Personal Righteousness of Christ , lest any man should suspect , that the design of all this is to lessen the Grace of God , or to disparage the Merits and Righteousness of Christ , ( which God forbid any Christian should be guilty of ) I shall secondly examine what influence the Sacrifice of Christs death , and the Righteousness of his life have upon our acceptance with God : and all that I can find in Scripture about this , is , that to this we owe the Covenant of Grace : that God being well pleased with the obedience of Christs life , and the Sacrifice of his death , for his sake entred into a new Covenant with Mankind , wherein he promises pardon of sin and eternal life to those who belief and obey the Gospel . This is very plain with reference to the death of Christ ; hence the Blood of Christ is called the Blood of the Covenant , Heb. 10 29. and Christ is called the great Shepherd and Bishop of Souls through the blood of the everlasting Covenant , Heb. 13. 20. and the blood of Christ is called the blood of Sprinkling , which speaks better things than the blood of Abel , Heb. 12. 24. which is an allusion to Moses his sprinkling the blood of the Sacrifice , whereby he confirmed and ratified the Covenant between God and the Children of Israel , Heb. 9. 19 , 20 , 21. For when Moses had spoken every precept to all the people according to the Law , ( when he had declared the terms of this Covenant to them ) he took the blood of Calves and Goats with water , and Scarlet wooll , and hysop , and sprinkled both the book and all the people , saying , This is the blood of the Testament , which God hath ordained to you . Thus the blood of Christ is called the Blood of Sprinkling , because by his blood God did seal and confirm the Covenant of Grace , as the sprinkling the blood of beasts did confirm the Mosaical Covenant . Hence we are said to be justified by the blood of Christ , Rom. 5. 9. that is , by the Gospel Covenant , which was confirmed and ratified with his blood ; and Christ is called a Propitiation through faith in his blood , that is , by a belief of his Gospel , Rom. 3. 25. Hence it is also , that the Scripture uses these phrases promiscuously , to be justified by faith , and to be justified by the Faith of Christ , and to be justified by Christ , and to be justified through Faith in his Blood , and to be justified and saved by Grace , nay by believing that Christ is the Son of God , Ioh. 20. 31. and that God raised him from the dead , Rom. 10. 3. All which signifie the same thing , that we are justified by believing and obeying the Gospel of Christ : for Faith or Faith in Christ , signifies such a firm and stedfast belief of the Gospel , as brings forth all the fruits of obedience ; and the Grace of God is the Gospel of Christ , expresly so called in Tit. 2. 11. as being the effect of the free grace and goodness of God to Mankind ; and Faith in the Blood of Christ is a belief of the Gospel , which was confirmed by his death ; and believing that Christ is the Son of God , that is , that Messias and Prophet , whom God sent into the World to reveal his will to us , includes a general belief of the Gospel , which he preached ; and believing that God raised him from the dead doth the same , because his Resurrection from the dead was the last and great confirmation , which God gave to the truth of his Gospel and Religion . And hence it is also , that the Apostles attribute such things to the Blood of Christ as are the proper and immediate effects of the Gospel-Covenant , because they consider the Blood of Christ as the Blood of the Covenant , and therefore all the blessings of the Gospel are owing to the Blood of Christ , because the Gospel Covenant it self was procured and confirmed by the Blood of Christ. Thus the Gentiles who were sometime afar off , are said to be made nigh by the Blood of Christ , and the Gentiles and Jews were reconciled unto God in one body by the Cross , Eph. 2. 14 , 15 , 16. That is , the Gentiles were received into the fellowship of Gods Church , and the Jews and Gentiles united in one Body , or Society ; now this Union of Iews and Gentiles is owing to the Gospel , which takes away all marks of distinction and separation , and gives them both an equal right to the blessings of the new Covenant . The Mosaical Covenant did belong only to the Children of Israel ; but this new Covenant belongs to all Mankind , to Gentiles as well as Jews , there is now no distinction of persons , neither Iew nor Greek , Barbarian , Scythian , Bond nor Free , but Christ is all and in all : That is , there is no respect of persons or Nations under the Gospel , no man is ever the more or less acceptable to God , because he is a Jew or a Greek , but the only thing of any value now is Faith in Christ , or a belief of the Gospel , which is indifferently offered to all . Now this is attributed to the Blood of Christ , and to his death upon the Cross , because thereby Christ put an end to the Mosaical Covenant , and sealed this new Covenant of Grace with Mankind , as the Apostle explains himself in the following Verses , 17 , 18 , &c. that Christ having abolished the Law of Commandments by his death , he came and preached peace ( that is , the Gospel of Peace ) to them who were afar off ( to the Gentile World ) and to them who were nigh ( to the Jews , who were Gods peculiar people ) that is , he abrogated the Mosaical Law , that Law of Commandments contained in Ordinances , which was peculiar to the Jews , and separated them from the rest of the World ; and he broke down the middle Wall of Partition , which kept the uncircumcised Gentiles , though Proselytes , at a distance from God , as confining their worship to the outward Court of the Temple , which the Apostle seems to refer to in that phrase , them that were afar off ; and now by the Gospel he admits the Gentiles to as near an approach to God , as the Jews ; as he adds , for through him , we both have an access by one spirit to the Father , Ver. 18. Thus the Jews are said to be redeemed from the Curse of the Law by the accursed Death of Christ upon the Cross , Gal. 3. 13. Because the Death of Christ put an end to that legal dispensation , and sealed a new and better Covenant between God and Man : and the Gentiles were redeemed from their vain Conversation received by tradition from their Fathers , that is , from those idolatrous and impure practices they were guilty of , not with corruptible things , as silver and gold , but with the precious blood of Christ , as of a Lamb without blemish and without spot . 1. Pet. 1. 18 , 19. Now the Gentiles were delivered from Idolatry by the preaching of the Gospel , which is called their being redeemed by the blood of Christ , because we owe this unspeakable blessing to his Death , who having abolished in his flesh ( by his Death ) the enmity , even the Law of Commandments , &c. came and preached peace to you , which were afar off , and to them that were nigh . Now as the Death of Christ upon the Cross , and his Ascension into Heaven , and presenting his blood to God in that true holy place , did answer to the first sprinkling of the blood under the Law , which confirmed the Mosaical Covenant , as the Apostle discourses in Hebr. 9. So his continual Intercession for us in vertue of his blood once shed , and once offered to God , answers to those frequent expiations by Sacrifice under the Law , especially to that general Sacrifice on the great day of expiation , when the High Priest entred into the holy of holies with the the blood of Beasts . The reason , why the legal Sacrifices were so often repeated , was , because they were imperfect and typical , but a shadow of good things to come , and so could not take away sin ; but Christ by one offering hath perfected for ever them that are sanctified . Hebr. 10. 14. He hath made a perfect expiation for our sins by dying once , and hath sealed the promises of pardon and forgiveness to them who are sanctified , and where remission is , there is no more offering for sin , Ver. 18 Such a Sacrifice as once for all Seals the Covenant of Pardon and Forgiveness , makes all other Offerings and Sacrifices needless ; and then the High Priest , who entred into the Holy of Holies with the blood of the Sacrifice , did continue there to intercede for the people , but came out of that holy place , and could not return thither again without a new Sacrifice ; but this man after he had offered one Sacrifice , for ever sat down at the right hand of God. Hebr. 10. 12. and because he continueth for ever , he hath an unchangeable Priesthood , wherefore he is able also to save them to the uttermost , that come unto God by him , seeing he ever liveth to make Intercession for them . Hebr. 7. 24 , 25. So that Christ by his Death expiated our sins , and confirmed an everlasting Covenant , and being ascended up into Heaven he there appears in the presence of God for us , and perpetually intercedes in vertue of his blood once offered , which is of infinite more value than the repeated Sacrifices of the Law : he procures the pardon of our sins by his Death , and dispenses this pardon to us by his Intercession ; he sealed that Covenant of Grace by his blood , and intercedes for us in vertue of his blood , but still according to the terms and conditions of that Covenant , and this is all we must expect from him as our Mediator . From what I have now discourst , it appears , how injurious those men are to the blood of Christ ( how much soever they pretend to magnifie it ) who attribute no more to it than a non-imputation of sin , * that by his Death Christ bearing and undergoing the punishment that was due to us , paying the ransom that was due for us , delivered us from this condition , ( the wrath and Curse and whole displeasure of God ) and thus by the Death of Christ all cause of quarrel and rejection is taken away , but then this will not compleat our acceptation , the old quarrel may be laid aside , and yet no new friendship begun , we may be not Sinners , and yet not so far righteous , as to have a right to the Kingdom of Heaven : So that the blood of Christ only makes us innocent , delivers us from guilt and punishment , but ( if we will take the Doctors word for it ) it can give us no title to glory , this is owing to the imputation of Christs Righteousness to us , to the obedience of his life : but you see , the Scripture gives a quite different account of it , we are said to be justified and redeemed by the blood of Christ , nay we have boldness to enter into the holiest by the blood of Iesus . Hebr. 10. 19. which is an allusion to the High Priests entring into the Holy of Holies ( which was a Type of Heaven ) with the blood of the Sacrifice ; thus by the blood of Christ we have admission into Heaven it self , though the Dr. says , that the blood of Christ makes us Innocent , but cannot give us a right to the Kingdom of Heaven . The Scripture takes no notice of their artificial method , that the guilt of sin is taken away by the Death of Christ , and that we are made righteous by his Righteousness ; but the blood of Christ is said to justifie us , and to give us admission into the holiest of all , into Heaven it self , nay we are made righteous by the Death of Christ too . 2 Cor. 5. 21. For he hath made him to be sin for us , who knew no sin , that we might be made the Righteousness of God by him : that is , though Christ was a very holy Person , yet he died as a Sacrifice for our sins , the just for the unjust , that we might be reconciled to God : So that our Righteousness as well as innocence is owing to the Death of Christ , to that Sacrifice he offered for our sins : his blood had a great vertue and efficacy in it to make us righteous , to purge our Consciences from dead works , that we might serve the living God , and our Righteousness and acceptance with God is wholly owing to that Covenant , which he purchast and sealed with his blood . But though the pardon of our sins , and our justification be attributed to the blood of Christ , yet I could never perswade my self , that this wholly excludes the perfect obedience and Righteousness of his life : for the Apostle tells us , that we are accepted in the beloved . Eph. 1. 6. So that whatever rendred Christ beloved of God , did contribute something to our acceptance ; for because he was beloved we are accepted for his sake , and I think no man will deny , that God was very highly pleased with the perfect obedience of our Saviours life . We know how many blessings God bestowed upon the Children of Israel for the sake of their Fathers , Abraham , Isaac , and Iacob , who were great Examples of Faith and Obedience , which made them very dear to God ; and there is no doubt , but God was more pleased with the obedience of Christ , than with the Faith of Abraham , and therefore we ought not to think that we receive no benefit by the Righteousness of Christ , when Abrahams posterity was so blessed for his sake : but then the Righteousness of Christs life and the Sacrifice of his death do not serve two such different ends , as these men fancy , ( that the death of Christ removes the guilt of sin , and his Righteousness is imputed to us to make us righteous ) but they both serve the same end to establish and confirm the Gospel-Covenant : God was so well pleased with what Christ did and suffered , with the obedience of his life and death , that for his sake he entred into a Covenant of Grace with Mankind ; as Abrahams Faith was not imputed to his posterity , as their act , but for Abrahams sake God entred into Covenant with them , and chose them for his peculiar people . The Obedience and Righteousness of Christs life was one thing , which made his Sacrifice so meritorious , which was the precious blood of Christ , as of a Lamb without blemish and without spot . And this is the most that can be made of Rom. 5. 18 , 19. Therefore as by the offence of one judgment came upon all men to Condemnation , even so by the righteousness of one the free gift came upon all men to justification of life : for as by one mans disobedience many were made Sinners , so by the obedience of one shall many be made righteous : there is no necessity indeed of expounding this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience , of the Righteousness of Christs life , or his active obedience , for it may very well signifie no more than the obedience of his Death , notwithstanding the Doctors distinction , that doing is one thing , and suffering is another , for the Apostle tells us , that he became obedient unto death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 8. and his offering himself in Sacrifice is called doing the will of God , Hebr. 10. 9 , 10. and whether this be properly said or not , I will leave the Doctor to dispute it with the Apostle ; it is plain , that in this Chapter , there is no express mention made of any other act of Obedience and Righteousness , whereby we are reconciled to God , but only his dying for us , in Ver. 8. The Apostle tells us , that Christ died for us , while we were Sinners , in Ver. 9. that we are justified by his blood , in the 10. that we are reconciled to God by the Death of his Son , which makes it more than probable , that by his Righteousness and obedience here , the Apostle understands his Death and Sufferings , because this was the subject of his discourse : but yet these expressions his Righteousness and Obedience seem to take in the whole compass of his obedience in doing and suffering the will of God : and the meaning of the words is this , that as God was so highly displeased with Adams Sin , that he entailed a great many evils and miseries , and death it self upon his Posterity for his sake , so God was so well pleased with the Righteousness and Obedience of Christs Life and Death , that he bestows the rewards of Righteousness on those who according to the strictness and rigour of the Law are not Righteous , that for Christ's sake he hath made a new Covenant of Grace , which pardons our past sins and follies , and rewards a sincere though imperfect obedience ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be made righteous , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be justified , that is , treated like righteous persons : so that the Righteousness of Christ is not the formal cause of our justification , that very Righteousness whereby we are righteous , but the Righteousness of his Life and Death is the meritorious cause of that Covenant , whereby we are declared righteous , and rewarded as righteous persons ; for the Apostle tells us in Ver. 17. who those are who are thus justified by Christ , and shall Reign with him in Life , not those who are righteous by the imputation of Christs Righteousness to them , but those who have received the abundance of Grace , and the gift of Righteousness , that is , who by the Gospel of Christ , which is the Grace and the abundant Grace of God , are made Holy and Righteous , as God is ; which Righteousness is called a gift , because it is not owing solely to humane endeavours , but is wrought in us by supernatural means , by those powerful arguments and motives , and divine assistances , which God in infinite love and goodness has afforded the World by Jesus Christ. This gives a fair account how we may be said to be made righteous by the Righteousness of Christ , not that his actual obedience is reckoned as done by us ( which is impossible ) but because we are made righteous both in a proper and forensick sense by the Gospel-Covenant , which is wholly owing to the Grace of God , and to the merits and Righteousness of Christ : the great arguments and motives , and powerful assistances of the Gospel form our minds to the love and practice of Holiness , and so make us inherently righteous , and the Grace of the Gospel accepts and rewards that sincere and Evangelical obedience , which according to the rigour and severity of the Law could deserve no reward : so that our Righteousness is wholly owing to the Righteousness of Christ , which may in this sense be said to be imputed to us ( though that phrase never occurs in Scripture ) because without this Covenant of Grace , which is founded on the Righteousness of Christ , the best man living could lay no claim to Righteousness or future glory . So that the Righteousness of Christ is our Righteousness , when we speak of the foundation of the Covenant , by which we are accepted , but if we speak of the terms of the Covenant , then we must have a righteousness of our own , for the Righteousness of Christ will not serve the turn : Christs Righteousness and our own are both necessary to our Salvation , the first as the foundation of the Covenant , the other as the condition of it . The sum of this Section is this , that there is no foundation in reason or Scripture , to imagine any such Union betwixt Christ and Believers , as should intitle them to all the personal Righteousness of Christ , as much as if it had been performed by themselves ; but the vertue of Christs Obedience and Sufferings , so far as it concerns our justification , is contained in the Gospel-Covenant : he is the Mediator of the Covenant , and his blood is the blood of the Covenant , and we must expect no other advantage from what Christ hath done and suffer'd , but to be saved according to the gracious terms and conditions of the Gospel . SECT . IV. That these men place our Union to Christ before holiness of life . I Have now explained to you the nature of our Union to the Person of Christ , as these men represent it , whereby ( they say ) we are entitled to all his Excellencies , Graces , Righteousness , Preciousness , &c. and made it appear , that there is no foundation for such a notion , either in Scripture or reason ; but before I dismiss this , it will be convenient to take notice of the great evil and mischief of this opinion , which may satisfie any considering man ( though there were no other evidence of it ) how false it is ; and I shall observe two things to this purpose : First , That according to this notion men may , nay must be united to Christ , while they continue in their sins , which according to my understanding overthrows all Religion , and destroys the necessary obligations to an holy life . Secondly , That according to these mens discourses no man can certainly tell how to get into Christ , or know whether he be in Christ or not . As for the first , that men may , nay must be united to Christ , while they continue in their sins , it is easie to produce abundant evidence for the proof of it . * Mr. Shephard tells us expresly , that obedience does not make us Gods people , or God our God , but he is first our God ( which is only by the Covenant of Grace ) and hence it is , that he being ours , and we his , we of all others are most bound to obey : as for the obligation to obedience , we will consider that anon , at present it suffices , that we are Gods people , and that by vertue of the Covenant of Grace , before we obey him : the same Author * tells us , that we are not united to Christ our life by obedience , as Adam was to God by it , but by Faith ( that is by such a Faith of which Obedience is no part , otherwise he opposes a part to the whole , and so the same thing to it self ) and therefore as all actions in living things comes from Union , so all our acts of obedience are to come by Faith , from the Spirit on Christs part , and from Faith on our part , which make the Union : the meaning of which is this , that we must first be united to Christ by this Faith ( of which more anon ) before we can do any thing , that is good ; before this Union the best actions we can do , are sins , which is a plain demonstration of the truth of this charge ; because according to this principle we can do nothing but sin , before we are united to Christ : hence these men constantly place our justification before our sanctification , that we are first accounted holy by God before we are made holy , now our justification follows our Union to Christ , and our fanctification follows our justification , and therefore we must first be united to Christ , so as to have a title to all the Promises of the Gospel , to Justification and Eternal Life , before we are sanctified , that is , before we are made Holy : hence we are told , that * Holiness is a remote end of vocation , but the next end is to come to Christ : and the same Author makes a speech for Christ to a Sinner ( so gracious a speech , that among all the invitations of Christ in the Gospel , we find nothing like it ) though thou hast resisted my Spirit , refused my Grace , wearied me with thy iniquities , yet come unto me , and this will make me amends , I require nothing of thee else but to come ; for Gods call is out of free Grace , and therefore he calls for no more , than only to come up and possess the Lords fulness . But not to insist upon some particular sayings , let us consider the whole progress of the Soul ( as they represent it ) to a closure with Christ , the several steps and degrees whereby men are brought at last to an Union with the Lord Iesus , and they are Conviction , Compunction , Humiliation , and Faith , which is the uniting Grace ; now if there be nothing of forsaking sin included in all this , then men must be united to Christ before they forsake their sins : it were easie to produce the concurrent judgments of many Authors , for what I shall now say , but that would be too tedious , and therefore I shall confine my self to Mr. Shephards Sound Believer , as Orthodox a Book as ever was writ , and which to this day is in too many peoples hands . Now * Conviction of sin ( according to this Author ) is a great sense of the evil of sin , and the evil after sin , of its abominable and accursed nature , and those just judgments which follow sin , that the Sinner must die , and that eternally for sin , if it remain in this state it is now in : and no man can deny , but that this is , as it ought to be ; men must be awakened into a serious consideration of the evil which they have done , and of the punishment which they have deserved , before they will reform their lives ; reform ? nay now you are out , this is not the end of Conviction to reform sin , ( that is a legal way ) but compunction is the end of Conviction : well then , what is this Compunction ? why compunction is first a great fear of being damned , when a man is thus convinced of sin , he sees Death , wrath , Eternity , near unto him , and hence hath no hope to escape it , as now he is , and therefore does fear ; next to this succeeds a great sorrow and mourning for sin , the Lord having smitten the Soul , or shot the arrows of fear into the Soul , it therefore grows exceeding sad and heavy ; and that , which perfects this compunction , is a separation from sin ; this is something like , if they mean as they speak ; but if you would not mistake them , by a separation from sin , you must not understand a leaving and forsaking sin , but such a separation from sin as is consistent with living in it : for it is nothing else , but * a being willing or rather not unwilling , that the Lord should take it away : the Lord doth not wound the heart to this end , that the Soul should first heal it self , before it come to the Physician , but that it might seek out , or feeling its need be willing and desirous of a Physician , the Lord Iesus , to come and heal it ; it is the great fault of many Christians , that either their wounds and sorrows are so little they desire not to be healed , or if they do , they labour to heal themselves first , before they come to the Physician for it , they will first make themselves holy , and put on their Iewells and then believe in Christ : so that all he means by a separation from sin , is to be content , that Christ by an irresistible power should take away our sins ; by this separation the Soul is cut off from the will to sin , not from all ( no nor from any ) sin in the will , for that must be mortified by a Spirit of Holiness , after the Soul is implanted into Christ. Now this is down-right non-sense , for he must be a very subtil man , who can distinguish between a will to sin , and sin in the will , and all that can be made of it is this , that this separation from sin is a willingness , or rather a not unwillingness , that Christ should take away our sins against our wills ; and therefore he does well to tell us , that this separation from sin is no part of our sanctification , as any man would easily have guest by his description of it ; the whole design of this compunction , of this fear , and sorrow , and separation from sin , is not that we might forsake sin , but to work humiliation in us , which is a third step towards an Union with Christ : Now this * humiliation is the work of the spirit , whereby the Soul being broken off from self conceit , and self-confidence in any good it hath , or doth , submitteth unto , and lieth under God to be disposed of , as he pleases ; this self confidence , from which the Soul must be broke off , is any hope of pleasing God by repentance or reformation , or any thing he can do ; for when men feel this compunction of spirit for their sins , the great danger is , lest they should seek ease by repenting of their sins , and reforming their lives ; that as their sins have provoked God to anger against them , so now if they can reform and leave those sins , or if they repent , and be sorry for them , if now they pray , and hear , and do as others do , they have some hopes ( as well they may , if they do all this ) that this will heal their wounds , and pacifie the Lord towards them , when they see there is no peace in a sinful course , they will try if there be any to be found in a good course ; this indeed every man naturally would have thought to have been a very good way , but it is a dangerous mistake , for while it is thus with the Soul , he is uncapable of Christ , for he that trusts to other things to save him , or makes himself his own Saviour , or rests in his duties without a Saviour ( that is according to this Author , all those who repent and reform upon the Convictions of their Consciences ) he can never have Christ to save him : So that true humiliation is this , when the Lord Christ hath made the Soul feel , not only its inability to help it self , but also it s own unworthiness , that the Lord should help it , that so it may lye down under God to be disposed of , as he pleases , that is to be contented to be saved or damned , as shall best please God ; and when the Soul is brought to this pass , then it is vas Capax , a Vessel capable ( though unworthy ) of Grace , and now they are made thus hollow and empty by compunction and humiliation , they are capable of receiving and holding Christ , as a hollow and empty Vessel is of receiving and holding any thing , that is put into it : this is a new notion of our Union to Christ , that it is a receiving Christ into us , as a hollow Vessel receives any liquor , that is poured into it ; however this is a very Philosophical account of the nature of humiliation , that it is to bring a man to such a thorough sense of his inability to please God , that he shall never dare to be so prophane as to attempt it , but must leave repentance and reformation of life to carnal and Christless men ; and then to make him so sensible of his own unworthiness , and how just it is with God to damn him , that he shall contentedly submit himself to God to be damned or saved , as he pleases ; and now the Soul being thus empty and hollow is fit to receive Christ into it , and being grown careless of its Salvation , and indifferent whether it be saved or damned ( for it is impossible thus to submit to God , without being indifferent in some measure which God shall chuse ) it is a fit object for mercy : certainly it is a very hard thing to bring any man in his wits to this , and I find by this Author , that God is very hard put to it thus to humble the Soul ; * for he is forc'd to irritate and stir up original corruption , to stir the dunghill , ( a very unfit office for a holy Being ) that so men finding themselves sensibly grow worse and worse every day , may despair of growing better , and leave off such vain attempts , and set down humble under God : nay the Lord loads and tires , and wearies the Soul by its own endeavours , till it can stir no more ; that is , when the Soul labours with all its might to repent and reform , the Spirit of God , which should encourage and assist all such pious endeavours , withdraws it self , because it knows the Soul would rest therein without Christ : now I confess , I know not who suffers most by this , the Sinner , who is thus humbled and broken , or God who thus humbles him ; for it must needs be as contrary to the holy and merciful Nature of God to use such methods of humiliation , as it is to the proud heart of man to be thus humbled : Thus you see , that Humiliation hath nothing to do with repentance and reformation of our lives ; for one great end of humiliation is to cure men of such carnal conceits , as to think to please God by repenting and reforming our sins , and this is the next immediate disposition towards our receiving Christ and closing with him . For now when the Soul is thus humbled , it is time it should go to Christ , though the truth is , such Souls are so wounded and humbled now , that they lye dead at Gods feet , and are as unable to believe , as they were to humble themselves : and therefore now the Lord takes them up in his Arms , that they may lean and rest upon the bosom of their beloved by Faith : Now the form and essence of Faith , this uniting Grace , consists in this , that it is the coming of the whole Soul out of it self to Christ : Faith does nothing for life , for that is the Law of Works , it only receives him , who hath done all for it , it comes out of all it hath or doth unto Christ for life . The Soul by sin is averted from God , and turns his back upon God , the turning and coming of the Soul ( not unto duties of Holiness , for that is obedience properly , but ) unto God in Christ again is properly and formally Faith : So to come to Christ , as to drink in of Christs fulness , is believing in Christ. But then Faith is the coming of the whole Soul to Christ , and that is , when the eye of the Soul so sees Christ , and the heart so embraceth , and relyeth upon Christ , as that it resteth in Christ , as in its portion and all-sufficient good . This is the Faith which unites us to Christ , and this Faith you see hath nothing at all to do with obedience in uniting us to Christ ; but it perfects this Union between Christ and Believers , while they are as ugly , and deformed , and vicious as may be ; very unfit persons methinks to become the Members of so holy an Head. This is enough to convince any considering man , how false this notion is of our Union to Christ , according to which wicked men who live in sin , may be united to Christ : for the Scripture places the formal nature of our Union to Christ in a subjection to his Authority , and Obedience to his Laws , as I have already made it appear ; and therefore an holy life must not only follow our Union to Christ , as an effect of it , but must at least in order of Nature go before it , because by this we are united to Christ. A visible profession of an holy life is necessary to our admission into the Christian Church , which is the Body of Christ ; but though this makes us visible Members of Christs Body , and give us a right to an external Communion , yet we are not real and living Members of Christ , till we sincerely obey him , till our minds are transformed into his Image : our Union to Christ is more or less perfect according to our attainments in true piety and vertue . The first and lowest degree of our Union with Christ is a belief of his Gospel , which in order of Nature must go before obedience to it ; but yet it includes a purpose and resolution of obeying it ; and in this sense we must be united to Christ , before we can be holy ; because this belief of his Gospel is the great Principle of Obedience ; as our Saviour tells his Disciples , Abide in me , and I in you , as the branch cannot bring forth fruit of it self , except it abide in the Vine , no more can ye , except you abide in me , Ioh. 15. 4. But then our Union is not perfected without actual obedience ; this makes us the true Disciples of Christ , when we are fruitful in good works , as he adds in Vers. 8. Herein is my Father glorified , that you bring forth much fruit , so shall you be my Disciples . A belief of the Gospel of Christ , and a purpose to live in obedience to it , is all that can be expected from beginners , but this doth not give us an actual title to all the promises of the Gospel , unless we actually obey it : but when in the strength of this Faith we conquer all the temptations of the World and the Flesh , and improve all the opportunities of doing good , this makes us the Disciples of Christ indeed , and Heirs of Glory : Christ receives bad men as soon as they believe his Gospel , and resolve to be good , but their reward is suspended upon the performance of these vows , and this is no reproach to his Holiness ; but nothing can be a greater dishonour to our Saviour , nor a greater contradiction to his Gospel , than to affirm , that wicked men , while they continue such , are actually united to Christ , and thereby have an actual right to pardon , and righteousness , and eternal life . St. Iohn I am sure , understood not this Doctrine , when he told us , That God is light , and in him is no darkness at all : if we say we have fellowship with him , and walk in darkness , ( live in any sin ) we lye , and do not the truth ; but if we walk in the light , as God is in the light , then have we fellowship one with another , 1 Joh. 1. 5 , 6 , 7. This Doctrine doth not only take away the necessity of holiness in order to our Union with Christ , but destroys the necessary obligations to holiness and obedience for the future , and so thrusts holiness quite out of the Christian Religion . Our Union to Christ is perfected while we are unholy , and when we are united to Christ , there is less need of holiness than before ; for now the Merits and satisfaction of Christs death is imputed to us to remove the guilt of sin , and to deliver us from the punishment of it ; and his actual obedience is imputed to us to make us righteous , and to give us an actual right to Glory : so that if men will obey Christ out of a principle of good nature , and thankfulness to him , they may ; but according to this notion there can be no necessity of it , because they are delivered from the wrath of God , and have a right to eternal life without it : And this is a plain demonstration , that these notions are so far from being an essential part of the Christian Religion , that they overthrow all Religion , by leaving it at every mans liberty , whether he will worship and obey God or not : but I have * discoursed this at large already in the examination of Dr. Owens reasons for the necessity of Holiness and Obedience . SECT . V. That according to these Principles , there is no certain way of getting into Christ , or of knowing whether we are in Christ or not . THus I have made good the first charge , that according to this notion of our Union to Christ men may , nay must be united to Christ ( if ever they be united ) while they continue in sin , and this is a great reproach to the Person and Gospel of our Saviour ; the other thing which I charged upon this notion , is a more immediate ●injury to men , as exposing them to perpetual doubts and jealousies about their Salvation , viz. that according to these principles no man can certainly tell how to get into Christ , or know whether he be in Christ or not : And if I can make this appear , it will be a sufficient reason for every man to reject it , who hath any care of his Salvation , or any regard to the peace and quiet of his own mind . First then according to these Principles there is no certain way to get into Christ : Suppose a sinner , who hears of those great Priviledges , which are consequent upon our Union to Christ , should inquire what course he should take to be united to Christ , and to have a Right and Interest in all the Excellencies , Preciousness , Graces , and Righteousness of the Lord Iesus ; the method prescribed in order to this is Conviction , Compunction , Humiliation , and Faith , which is the uniting Grace ; now I observe first , that a man is passive in all this , and can contribute nothing to it himself any otherwise , than as he is acted by an irresistible power , and it is a vain thing to give such rules and directions as no man can follow ; this only tells us by what methods God unites us to Christ ; not what we must do , but what we must suffer in order to this Union . A Sinner may stir up in himself some natural conviction of sin , some natural fear and sorrow , &c. and in a sense of this may set upon the work of reformation , of leaving his sins , and performing duties , but all this they tell us is to no purpose ; for unless this conviction , and compunction , and humiliation be wrought in us by the irresistible power of the Spirit of God ( which no man can possibly tell , whether it be or not ) it is not of the right stamp , and will avail us nothing : So that the sinner hath nothing to do but to sit still , and patiently expect till God will do all for him . But secondly , Suppose a man have this conviction , compunction , and humiliation , is this a sufficient reason to lay hold on Christ by the hand of Faith ? by no means ; the end of conviction is compunction , and the end of compunction is humiliation , and all this carries us no nearer to Christ , than * quietly to lye down before God , that he may do what he will with us , * turning the other cheek unto the Lord even smiting of us , acknowledging that if the Lord show mercy , it will be wonderful , if not yet the Lord is Righteous , and therefore we have no reason to quarrel against him for denying special mercy to those to whom he does not owe a bit of bread : and now the Soul is indeed humbled , because it submits to be disposed of as God pleases ; that is to be saved or damned : so that this conviction , compunction , and humiliation , contribute nothing to our Union with Christ , but their whole vertue consists in bringing us to such a temper of mind , as to be content either to have Christ , or to go without him , as God shall please : * humiliation makes the Soul in the sense of its own infinite vileness and unworthiness not to quarrel at the Lord , and Devil-like grow fierce and impatient before and against the Lord , in case he should never help it , never pity it , never succour it . * And now you shall see , if the Lord intend good , he will by this do thee good , and this is all men get by humiliation , that if the Lord intend to do them good , this is the way , in which he will do it , but though they be humbled , they cannot be sure , whether God intend to do them good or not : and therefore we are told , that * we are as much bound to submit to God , whether he will save or damn us , as we are to submit to the disposal of God , as to any common mercy : though you must pray for mercy , it must be with submission to the good will of the Lord , saying the Lords will is good ( whether it be to save or damn ) but mine is evil , though it be to be saved , and to have Jesus Christ : nay we are much more bound to submit our selves to God , whether he will save or damn us , than we are to submit to him in the lesser concernments of this life : * For if it be pride to murmur in case the Lord deny you smaller matters , the offals of this life , doest thou not see , that it is far greater pride for thee to sink , and quarrel with him , if he denies thee greater , the things of another life ? is he bound to give thee greater , who doth not owe thee the least ? the Lord gives you life , blessed be his name , but you ask for treasures of Grace and mercy ( now God hath given you life , you would feign live for ever , an unpardonable fault this ! ) thousands of pounds , Christ himself , and all that he is worth , and the Lord seems to deny you , and now you sink , and grow sullen , may not the Lord now say , was there ever such pride and insolence ? as to be unwilling to be damned for ever ; though I dare say this is not the pride which cast the Apostate Angels out of Heaven . So that though conviction , and compunction , and humiliation , be the only way to come to Christ , yet it is such a way , as brings us never the nearer him ; when all this is done we are where we were : before we were humbled it was at the Lords good pleasure , whether we should have Christ or not , and so it is still . What then is to be done further in order to our closing with Christ by Faith ? for hitherto there is no foundation for our Faith : why you must not catch at Christ , but stay till God give Christ to you , till God take you up in his arms , that you may lean and rest upon the bosom of your beloved through Faith ; you must stay till God give you a particular call to come to Christ , and whether that will be ever or never , no man can tell : many a wounded Sinner will be scrambling after Christ from some general reports of him ( such as his Gospel makes ) before the day and hour of Gods glorious and gracious call , now for any man to receive Christ , or to come to Christ before he is called , is presumption ( I unpardonable presumption too to attempt impossibilities , for no body can come till he is called ) no man should come unless first called ( and therefore no crime to stay away ) as it is in calling to an ordinary office , so it is in our calling much more to special Grace , no man takes this honour to himself but he , that is called of God. Hebr. 5. 4. ( it is great presumption to usurp the office of a Priest , or Prophet , or King , without a lawful designation to such an office , and therefore it is much greater presumption to attempt to be a good man and a good Christian without such a particular call ) for what hath any man to do with Christ , to make himself a Son of God and Heir of Glory ( to take care to please God , and to make himself happy ) but he , that is called of God ? Well Sinner , wait with patience till thou art called , and so thy work is at an end for this time . But how shall a poor humbled Sinner know when he is called , that then he may come to Christ ? why you must have a care , that you do not mistake the general offers of the Gospel for this special call , for they are not a sufficient foundation for our Faith in comeing to Christ , though they are made to the weary and the heavy laden too : men cannot , men will not come at such a call , and indeed they have no reason to do it . For Christ is not intended for all , and therefore though he be offered to all in the Gospel , yet it would be great presumption for every one to lay hold on him : for Christ doth not immediately offer himself to all men , as a Saviour , whereby they may be encouraged to serve him as a King ( that is he does not promise Salvation and Eternal Life in the Gospel with a design , that every one that will , should take encouragement from these promises to obey and serve him ) but first as a King , commanding them to cast away their Weapons , and stoop under his Scepter , acknowledging that if ever he save me , I will bless him , if he damn me his name is righteous in so dealing with me : the meaning of which is , that every man is invited in the Gospel to submit himself to the mercy of Christ , but then Christ reserves a liberty to himself to save or damn , as he pleases ; and this is all the encouragement the Gospel gives us . These are hard terms , and such as sound more like the arbitrary will of an haughty and imperious Lord , than the conditions of a gracious and merciful Saviour . What then must we do now ? why the only remedy is to venture and try , God hath elected but few , and Christ hath shed his blood for few , and therefore we must venture , ( and a hard venture it is , where there is such great odds against us , and yet our eternal happiness depends upon the success , too great a stake for such a venture ! ) as many men among us do now , who hearing of one good living fallen , twenty of them will go and seek for it , although they know only one shall have it ( though did they know , it were irrevocably determined , who should have it , none of them would stir , but wait till the news were brought them ; good God what Merchant-Adventurers are poor Sinners , who after all their seeking for Christ are in such danger of missing him ! ) or as the Lepers in Samaria , if we stay here we must die , if we go out to the Camp of the Assyrians we may live : which is the resolution of desperate men , as it seems the Gospel condemns us all to be . No previous disposition can give us any encouragement to come to Christ ; humiliation cannot do it , after this we must expect a call still , we are but probationers for Christ still , and are in as great danger of missing him , as any one of the twenty Competitors are of missing that living , which only one can have ; and which is more wonderful , assurance it self cannot do it , * For if you come to Christ , because you have assurance ( that is , if you come to Christ , because you are sure you are already come ) or because you feel such and such graces , and Heavenly impressions of Gods Spirit in you , then you may many a day and year keep at a distance from Christ , and live without Christ : this is a hard saying , that though we come to Christ , we may keep at a distance from him , nay though we come , because we are sure , we are come already : it is time now to give over , and despair of ever being sure , when assurance it self is no security . Nothing then but a particular call is a good reason to come to Christ : when the Spirit of God makes the general call ( which signifies nothing ) particular , when the Soul sees , that the Lord in special means me , singles out me in special to believe : for otherwise the Souls of the elect will not be much moved with the call of God , so long as they think , that the Lord offers no more mercy to me than to any reprobate ( that is no more mercy than what will damn them ) and therefore the spirit of Christ makes the call particular , I have called thee by name , Isaiah 43. 1. He calleth all his Sheep by name , Iohn 10. 5. not by their Christian name ( as he well observes , for they cannot be Christians before they come to Christ , and that must be after this call ) but as the Lord from before all Worlds wrote down their names in the Book of Life , and loves them in special , so in vocation ( the first opening of Election ) the Lord makes this call special ; and so special as if it were by name : look , saith the Lord Iesus , how I have left thousand thousands in the World , and have had greater cause so to have left thee ( this is free Grace indeed ) but behold I am come unto thee , oh come thou unto me . So that it is impossible for a Sinner to do any thing in order to his Union to Christ ; there is no foundation for our Faith in Christ , but this particular call , and we must wait patiently for it , and be contented too , if it never come . And when the Soul hath this particular call , suppose it should suspect this call for a delusion , what course can it take to satisfie it self , that this is the call of the spirit of God , and not the cheat and imposture of an enthusiastick fancy ? truly none that I know of ; if this calling by name will not satisfie it , there is no other way but to call for the Book of Election , and see whether its name be enrolled there : the best of it is , that all that are called must come , and therefore they need inquire no further . But secondly , Though we know not how to get into Christ , it would be some comfort to know that we are in him , but this is as impossible as the other : as the only foundation of our Faith in coming to Christ ( according to these mens notions ) is this special and particular call of the Spirit , so the only infallible assurance any one can have , that he is in Christ , is the testimony of the Spirit , that Spirit of adoption which teaches us to cry Abba Father ; and yet God does not afford this testimony of the Spirit to all , but suffers many good Christians to walk in darkness , and hides his face from them , and conceals the evidences of his eternal love , for no other reason but because they are * desirous of it , and would be quiet if they should know it : this is somewhat hard measure ; but suppose you have , or think you have this testimony of the Spirit , how can you be sure , that it is not a cheat and delusion , the imposture of the Devil , or of your own self-flattering imaginations ? To satisfie this scruple we are directed to marks and evidences , and thus this infallible assurance from the testimony of the Spirit , must in its last resolve be founded upon some moral evidence ; as it is with the Church of Rome , who after a great noise and cry of infallibility are at last forc't to resolve their Faith into some motives of credibility , or to dance round in an endless circle . Well , but let us consider what are the marks and evidences of our being in Christ : and now you must inquire , whether you have the Spirit of Christ , and it is just as easie to know this , as whether you be in Christ : But are you true Believers ? is your Faith of the right stamp ? is it wrought by the Almighty Power of God ? or is it such an easie , common , presumptuous , false Faith , as that which is in the generality of men ? and this is as easie to know , as either of the former ; for if there be such a false , presumptuous Faith , as takes Christ when he does not belong to us , and rests and relies on Christ only for pardon , life , and Salvation , and yet shall never have Christ , how shall we know , whether our Faith be true and genuine ? such as will make Christ ours ? and the answer to this brings us to that great mark of sanctification ; you must consider the effects of Faith , doth it purifie your heart ? doth it overcome the World ? doth it work by love ? if any man be in Christ , he is a new Creature , are you then new Creatures ? is the state of your person changed from a Child of wrath to an Heir of Grace ? ( which is the thing to be proved ) or is your nature changed ? do you not think , speak , act as you did before ? do ye walk in newness of life ? &c. have you crucified the flesh with its affections and lusts ? do you bring forth fruit , as every branch in Christ ( which is not rejected by him ) doth ? that is , you must prove your justification by your sanctification , your Faith by your Works : It must be acknowledged , that these are some of those marks and Characters , which the Scripture gives of good Christians , by which we may as certainly know what our state is , as the Tree is known by its Fruit ; and since it is no better , I am heartily glad it is no worse , that good works and a holy life may at least put in for marks and evidences of a justified state : though the truth is , this is a meer complement to holiness , and as they order the matter , a holy life can no more be the sign of a justified state , than it can justifie us . For first , since holiness is not necessary to our Union with Christ , it can be no necessary sign of it ; we are united to Christ before we are holy , as appears from what I have already discoursed , and therefore an unholy man may be united to Christ , and how then can holiness be the only sure mark of our Union to Christ ? indeed they tell us , that holiness does necessarily follow our Union to Christ , but no man knows how long it may be before it follows , and yet all this while such a Person is united to Christ ; at best this gives evidence but to one part of the question , a holy life may be a good evidence that such a man is in Christ , but the want of it is no certain evidence , that a man is not in Christ , and therefore this mark may be rejected by any one , who hath no mind to it . Nay secondly , According to these mens principles , we cannot tell whether we are holy or not , till we know whether we are in Christ or not ; our Union to Christ must be an evidence of our holiness , not our holiness an evidence of our Union to Christ : till we are united to Christ , we can do nothing to please God , the best actions of Christless and unregenerate men are but splendida peccata , glittering impieties , which may appear so fair and lovely , that they may deceive both other men and themselves for the true fruits of the Spirit , but yet are odious and abominable to God , because the person who does them , is out of Christ : our persons must be first accepted in Christ , and then our services : we cannot judge of holiness by the external performance of any duty , nor by the inward sense of our own minds , but must first know whether we are in Christ , whether our persons be accepted in him , before we can tell whether any thing we do be good and acceptable to God : and this is a plain demonstration , that holiness cannot be an evidence of our Union to Christ , because we must first know our Union to Christ , before we can know that we are holy . And thirdly , At other times these men make the work of sanctification in this life so imperfect , and so like an unsanctified state , that it is impossible to distinguish a sanctified and unsanctified man ; and upon this account holiness and sanctification must needs be a very sorry evidence of our Union to Christ , when it is so imperfect , that it cannot be known , for that which is an evidence of another thing , ought to be very evident it self . An unregenerate man is under the Law of Sin , under the reigning power of it , and a regenerate man ( as they describe him ) is in a state as like this , as one Egg is like another : for a regenerate man may be carnal , sold under sin , that is a Slave and Captive to it ; he may do those things which he allows not , nay those things which he hates ; that is , he may sin against the clearest convictions of Conscience , and sense of duty ; he may neglect to do those things which he knows he ought to do , and do those things which he knows he ought not to do ; he may find a Law in his members , that when he would do good evil is present with him ; a Law in his members warring against the Law of his mind , which brings him into Captivity to the Law of sin , that is in his members : for so they tell us , that Saint Paul complains of all this in the Person of a regenerate man , in Rom. 7. Now an unregenerate man does the very same , and indeed cannot do much worse ; he sins against his Conscience , is brought into Captivity to sin , and is over-power'd by indwelling sin ; he finds a great many natural fears and terrours , when he is tempted to sin , which give some check to him , and make him sin against his own will with some unwillingness and reluctancy ; he approves the Law of God as just and equal , his Conscience assents to it , but there is a strong byass upon his will , which runs counter to all these holy commands , and makes him a Slave and Captive to his lusts ; Now not to dispute at present which of these two the Apostle means in Rom. 7. I think it is hard to assign any difference between them , the regenerate man according to this description is full as bad as the unregenerate man , or if there be any difference , the regenerate man is the worse of the two , because in the regenerate man the Spirit is led into Captivity , but in the unregenerate man only natural Conscience , which is a much weaker principle , and so is capable of a better excuse , is led into Captivity ; but which of these two it is no man can tell , and therefore a regenerate man hath great reason to fear , that he may be unregenerate , and an unregenerate man hath as much reason to hope that he may be regenerate : and what becomes then of this evidence of sanctification to prove our Union to Christ , when sanctification it self cannot be distinguisht from an unsanctified State : * Dr. Iacomb in his Discourse of the Law of Sin , attempts to assign the difference between the Law of sin as it is in the regenerate , and as it is in the unregenerate ; and hath given us such a Description of an unregenerate State , that I think there is scarce such an unregenerate man in the World ; and yet if we must judge what a regenerate man is by inverting the Character of the unregenerate , he is by odds much the worse man. As first , When the whole bent and tendency of the heart is towards sin , when the propensities of the Soul thereto are entire and unmixt , there it is the Law of sin , and the Law of sin , which is proper to the unregenerate : but is every one a regenerate man then , who hath some good inclinations and propensities in him ? who hath some wouldings and velleities to that which is good ? it is to be hoped then as many bad men as there are , there are few unregenerate men in the World. Secondly , Which he tells us is the explication of the former , ( as indeed I think it needs some explicati●● ) when all the several faculties of the Soul are altogether on sins side , and wholly take its part , then it is the Law of sin , and that which is proper to the unregenerate : where the understanding gives in its final and positive dictate , that sin is good , represents it as eligible to the will , upon this closes with it , embraces it , cleaves to it , the affections ( desire , joy , delight ) run out upon it , where it is thus the case is determined : Yea without controversie ; but where shall we find such a man ? it is so far from being true , that there are such unregenerate men , that I believe there never was such a man born : there are too many , who chuse evil though they know it to be evil , for the seeming advantages of profit or pleasure it brings with it ; but to chuse evil as believing it to be good , and to rejoice and delight in it as good and eligible for it self , is such an unregenerate State , as the Devil himself never yet arrived at ; for though he be a very wicked Spirit , yet he is no Fool , or Sot , as those must be , who mistake evil for good in such plain and palpable instances ; the Heathens themselves at this rate were all regenerate men , for their Consciences accused them for doing evil . Rom. 2. they knew good to be good , and evil to be evil , though they did not act agreeably to this knowledge : there never was such a man as he describes , when he tells us , * That sin comes to the Sinner , and says , art thou willing that I should rule ? Yes ( saith he ) with all my heart , I like thy Commandments , and Government , I am thine , and submit to thee to be at thy dispose , I here swear fealty and allegiance to thee , &c. This Oath , &c. might very well have been spared , for there is enough in all Conscience without it : and yet if this be the principal difference between a regenerate and unregenerate man , that the unregenerate man chuses sin as believing it to be good , and the regenerate man chuses sin , though he knows it to be evil , it is plain , that the regenerate man is much the worse , because his sins have the greatest aggravation that any sins are capable of , which the sins of an unregenerate man have not , viz. that they are sins against knowledge , and so according to our Saviours reasoning , this regenerate man will be beaten with more stripes ; I doubt not but in this description he wrongs the unregenerate man very much , but yet he makes the regenerate man ten times more the Child of wrath than the other . But then Thirdly , The Law of sin hath different workings in the people of God than in others ; this working of the Law of sin in the people of God , let it be what working he will , methinks is an ill thing , and makes sanctification a very sorry evidence , but let us hear how it is . First , Where sin is committed industriously and designedly , there it is the Law of sin , and which is peculiar to the Graceless : so that unless men be very cunning at the trade of sin , and lay projects and designs of sinning , they are not under the Law of sin , as it is peculiar to the Graceless ; Grace is very consistent with taking all fair opportunities of sinning , so we do not design it before hand . Secondly , When the temptation easily prevails , and there is little or no opposition made to sin , then it is the Law of sin , as it works in the unregenerate : this is an argument indeed that a man is a willing slave , but when a man is conquered by a temptation , though he make some resistance , it is an argument that sin is his Master , which rules and governs , especially if this be often ; and such a man surely is none of Christs Freemen . And therefore not to fail , Thirdly , When sin carries it in spight of all opposition , then it is the Law of sin , and the power of sin : that is , against all external discouragements , all the threatnings of the Law of God , the Scepter of the Gospel , the love and mercy of God , or his wrath and justice , the Death , Sufferings , Agonies , Wounds , Blood of Iesus Christ , the reproof of the Word , Ministers , Christians ; his own resolutions , vows , promises , purposes , &c. So that it seems when sin carries it in despight of all external oppositions only , it is the mark of an unregenerate man , but when it carries it both against external and internal oppositions , that is a sign of a regenerate man : for a regenerate man has the same external oppositions to preserve him from sin , that an unregenerate man hath ; and besides these he hath the internal oppositions , the checks of his own Conscience , &c. which he says the unregenerate man has not . And fourthly , When it is sinning , and no sense of sin , no after repentance for it , then it is the Law of sin : now what bad man is there , who does not at one time or other repent of his sins , and complain of them , and how many are there , that repent of their sins , and make large Confessions of them , and yet return to them again : so that there are no men , but do at one time or other express some sorrow for their sins ( which he calls Repentance ) and there are a great many , who pretend thus to be sorry for their sins ; who , it is to be feared , are never the better men for it : and yet were there any such , who sin without any sense of it , they would be much better than these regenerate men , who feel the gripings of their Consciences for sin , and yet return to it . The result is this , That there is no great matter to chuse between the regenerate and the unregenerate man , only ( as they order the matter ) the regenerate man hath the better name , but is the worse man : that if we come to external evidences , the regenerate man hath all the reason in the World to fear , that he is unregenerate , and the unregenerate man hath some little reason to hope , that he is regenerate ; and is not Sanctification an excellent mark now of our Union to Christ , when a regenerate man may be full as bad or worse than the unregenerate ? Indeed it is wonderful to consider , how little a matter will serve for an evidence of Grace ( after all their talk of Sanctification ) when they come to administer comfort to distressed Consciences : Oh! saith the Soul , I find sin prevail , and how can I be comforted ! ( not by the mark of Sanctification sure ! ) Answ. I will subdue your iniquities , and cast your sins into the midst of the Sea. Obj. But the Devil will be busie with me where-ever I go . Answ. God hath said it , I will tread down Satan under your feet . Obj. But I cannot go to God by prayer to fetch comfort : ( Comfort ? what hast thou to do with comfort ? get quit of thy sins first , and then it is time enough for comfort ) Answ. Though it be so , yet believe and thou shalt have thy desire : ( but I doubt the Soul that cannot pray , cannot believe neither ) Obj. But I am afraid I shall fall away from God ( afraid of it ? thou art fallen away from God already , if sin prevail so much , for sin is the great Apostacy from God ) Answ. None can pluck thee out of Christs hands , neither sin nor the Devil ( but how if they be not in Christs hands yet , sin I doubt may keep them out , and if God cut off barren branches from this spiritual Vine , there is some danger that putrid and rotten branches will not escape ) And God hath said , I have made an everlasting Covenant with thee , that I will not turn away from thee to do thee good . Obj. This is good news , had I a right to the promise , but alas ! I cannot believe , and take a naked promise . Answ. Dost thou desire to believe and to have Christ ? and say thus , If it were possible Christ and Heaven should be separated , I would rather desire Christ without Heaven , than Heaven without Christ. Obj. But this is a hard matter , and I cannot say I truly desire Christ on such terms as I should ( this saying is the best sign of Grace I have met with yet ; for it is an Argument he is an honest man , who will not contradict the natural sense of his mind , and say he can do that , which is impossible to be done : for it is a very odd proposal in order to comfort a poor Soul , that he must be willing to be damned with Christ , before he must take comfort in hopes of being saved by him ) Answ. But is it the grief of thy heart , that thou canst not deny thy self ? and desirest thou rather than be separated from Christ , to close with Christ upon any terms ? Obj. Alas ! I am so far from being grieved as I ought , that I rather find a heart that will not grieve and mourn for sin , &c. ( certainly they are at cross purposes , their Objections and Answers do so ill agree ; what is matter for mourning for sin , man ? Canst thou desire to have Christ upon any terms , though it be to be damned with him ? ) Answ. Hast thou any will to it ? mark the place , and whosoever will , let him take of the waters of life freely : not that every one that will have Christ , shall have him , but art thou willing to part with thy sins ? But the poor Soul saith again , I fear I shall never do this : But art thou willing that Christ should make thee willing ( against thy will ) and pitch thee upon a promise , and hold thee there : ( for shame , poor Soul , refuse not this ) then comfort thy self , thou hast a right to Gods promises . Thus this evidence of Sanctification is dwindled away into a desire to be willing , nay into a desire to be made willing ; and he is a strange man , who cannot go so far . But then fourthly I observe further , That when they have a mind to take down the confidence of men , who are apt to presume too soon , that their condition is good , they do so magnifie the attainments of Hypocrites , who shall never go to Heaven , that it is impossible for any sanctified man to do more than an Hypocrite may do ; so that notwithstanding any evidences of Sanctification , which he can discover in himself , for ought he or any body else can tell he may be a Hypocrite still ; which quite spoils the evidence of Sanctification , because we cannot distinguish a sanctified man from a Hypocrite . Thus for Example , One may plead , I have left my sins I once lived in , and am now no Drunkard , no Swearer , no Lyar : I answer , Thou mayst be washed from the mire ( the pollution of the World ) and yet be a Swine in Gods account ( which he proves from 2 Pet. 2. 20. where the Apostle tells them , That if they have escaped the pollutions of the World through the knowledge of Christ , and are again intangled therein , and overcome ( if they return to their old vices ) then their latter end is worse than the beginning , which is point blank contrary to what he affirms , That those who have escaped these pollutions , and are not yet intangled again in them , may notwithstanding that be Swine in Gods account , for so he adds , Thou mayst live a blameless , innocent , honest , smooth life , and yet be a miserable Creature . But I pray ( says such a man ) and that often , so thou mayst , and yet never be saved : Isa. 1. 11. To what purpose is the multitude of your Sacrifices ? To great purpose sure , when they are offered by men of blameless , innocent , honest , smooth lives , the want of which made those Sacrifices abominable to God. But I fast sometimes ; so did the Scribes und Pharisees twice a week , but it was to devour Widows houses , which was not the fast of an honest innocent man : but I hear the Word of God , and like the best Preachers ; So did the stony ground , who heared the Word with joy , and for a season believed ; and this had been well , and a good sign of Grace , if it had continued . I read the Scripture often ; so did the Pharisees , who were so perfect in the Bible , that Christ needed but say , It hath been said of old times , for they knew the Text without intimation : Men of prodigious memories certainly , better than any Concordance ; but though Knaves may read the Scripture , and be never the better for it , yet good men may read it to good purpose , and therefore I hope reading the Scripture is no argument , that a man is a Hypocrite , because the Pharisees were . But I am grieved and am sorrowful , and repent of my sins ; so did Judas ; but he hanged himself , and that indeed is no repentance to life : But I love good men and their company ; so did the foolish Virgins ; but they slept , and suffered their lamps to go out , which I hope all that love good men do not : But God hath given me much knowledge ; That thou mayst have , and never be saved : yes , and twenty good things more , but if a blameless honest man have the keeping of this knowledge , it is never the worse for him . But I keep the Lords day strictly ; so did the Iews , whom yet Christ condemned : Had he been as well acquainted with the Scriptures as the Pharisees were , he would not have said , that the Jews kept the Lords day ; however this is one good thing , which doth well in the company of more , though it will not justifie a man , when it is alone . But I have many good desires and endeavours to get to Heaven ; these thou and thousands may have , and miss of Heaven : and yet when he was in a more gentle humour , he told the poor doubting Soul , that desire , nay that a desire only to desire at two or three removes , was enough . But many do duties without life or zeal , I am zealous ; so was Iehu ( to destroy the Worship of Baal , and to retain Ieroboams Calves ) and so was Paul while a Pharisee ( in persecuting the Christian Church , and therefore an universal , and religious , and well-governed zeal ; for God can be no sign of Grace . ) But I am constant and persevere in godly courses ; so did the young man , all these things have I kept from my youth ( only he left Christ for the sake of his riches , and so did not persevere . ) But some men are conscious to themselves of their own hypocrisie , but I do all with a good heart for God : So thou mayst think of thy self , and be deceived ; ( and if this be an objection , let a man have what marks he will , the objection will still be good , and so all evidences signifie nothing ; for after all it may be objected , That a man may be deceived in it , and think he hath these marks , when he hath them not . ) There is a way that seemeth right to a man , but the end thereof is death , thou mayst live so as to deceive thy self and others , and yet prove an Hypocrite : as if because some men may think themselves good , who are in a bad way , no man could ever be sure , that he is in the right ; and thus farewel all evidences . But after all this , it would be worth the while to know how to distinguish a regenerate from an unregenerate man ; and that he tells us may be done thus , An unregenerate man , let him go never so far , do never so much , yet he lives in some one sin or other ; this now is very strange , What go never so far ? and do never so much ? and yet live in some one sin or other ? What live a blameless , innocent , honest , smooth life , and yet live in some one sin or other ? and yet suppose he did , a regenerate man may be in captivity to the law of sin , and pray what 's the difference ? but then an unregenerate man cannot be poor in spirit , and so carried out of all duties to Christ : That is , if an unregenerate man do good , he is conscious to himself that he doth it , if he have a good heart , he feels a good heart in himself , and in all he doth , and therefore feels not a want of all good , which is true poverty of spirit : So that according to this discourse , the surest mark of a regenerate man is either to have no good in himself , or if he have any , to be mistaken and think he hath none , either of which I think is a very odd sign of Grace . But then an unregenerate man comes unto Christ , but he never gets into Christ , never takes up his eternal rest and lodging in Iesus Christ only : I thought coming had been believing , and that believing would have done the business , and if so , God forbid that any man should be damned for want of that other Metaphor of taking up his eternal rest and lodging in Christ : men in distress of Conscience ( that is , all unregenerate men under such distress ) if they have comfort from Christ they are contented , if they have Salvation from Hell by Christ they are contented ( and I think they have some reason then to be contented ) but Christ himself ( that is , without comfort and without Salvation ) contents them not . Now to be contented with Christ without comfort and without Salvation , is so far from being the mark of an unregenerate man , that I am not yet satisfied , that it is the mark of an unreasonable man. Now are not these men do you think great friends to sanctification , who make all the parts of sanctification , the reformation of our lives , an innocent & blameless Conversation , Fasting , Prayer , hearing , reading , conversing with good men , zeal for God , perseverance in well doing , honest and sincere intentions in all we do , no more than the marks of Hypocrites ; and give no better marks of a regenerate man than to be sensible of no good in himself , ( and then he must either have none , or be a Fool , though having none is the surest way not to be sensible of it ) and to take up his eternal rest in Christ , and to be contented with Christ without Comfort and without Salvation . And now I shall conclude this Section with a remarkable passage in the Sincere Convert , whereby it will evidently appear , what these men think of sanctification : there we have an account what course some men take to secure their eternal happiness : that when they find themselves tired and weary of themselves , and hearing that only Christ can save them , they go to Christ to remove those sins , which tired and loaded them , that he would enable them to do better than formerly : if they get these sins subdued and removed , and if they find power to do better , then they hope to be saved , ( here is the evidence of sanctification ) whereas ( as he adds ) thou maist be damned , and go to the Devil at last , though thou dost escape all the pollutions of the World , and that not from thy self , and thy own own strength ; but from the knowledge of Iesus Christ , wo to you for ever if you die in this state ( with your sins mortified and subdued by Christ ) and the reason is , because this is to come to Christ to suck juice from him to maintain his own Berries ( his own stock of Graces ) alas ! he is but the Ivy , he is no member nor branch in this Tree , and hence he never grows to be one with Christ. So that holiness and obedience is no evidence of our Union to Christ , though we fetch strength from Christ to do his will ; we may only grasp about Christ all this while , as the Ivy doth about the Oak , but never be united to him , and become one with him : so that now we must return where we began , and stick to the testimony of the Spirit , without any external evidence , that , is to private Enthusiasms , for sanctification can be no evidence of our Union to Christ. Good God! Into what mazes and Labyrinths do these men lead poor distressed Souls , they can direct them to no certain way of getting into Christ , nor how to know whether they are in Christ or not : and now we may plainly see what friends these men are to a holy life : they all agree that holiness is not antecedently necessary to our Union with Christ , but they only pretend to make it a necessary mark and evidence of our Union , and yet they will not allow it this priviledge neither to be a certain evidence of our Union to Christ ; it may prove us united to Christ , as the Ivy is to the Oak , not as a branch is united to the Vine ; and I hope this will justifie any mans zeal against such opinions , as undermine the very foundations of Christianity . The Gospel method of Salvation is very plain and easie : those great Miracles our Saviour wrought , and his Resurrection from the Dead , are the foundation of our Faith , a sufficient reason to believe that he came from God , and declared his will to the World : a publick profession of this Faith in our Baptism makes us the visible members of his body , which is his Church ; and a sincere obedience to his Gospel makes a real Union between Christ and us , and entitles us to all the promises of the Gospel : and every man may as certainly know , whether he be thus united to Christ , as he can feel the motions of his own mind , as he can know what he loves , and hates , and chuses , and what the course of his life and actions are , and there is no need of any revelation , of any private testimony of the spirit to assure men of this , no more than there is to assure them of any thing , which is evident to their outward or inward senses . The testimony of the Spirit concerns the general adoption of Christians for the Sons of God , not to testifie to any particular man , that he is a good Christian , or in a state of Grace : that is , it is not a private , but a publick testimony given to the whole Christian Church : that Holy Spirit , which God bestowed upon the Apostles and Primitive Christians , which enabled them to work miracles , and to speak Languages which they had never learnt , and to Prophesie , was a plain argument to all the World , that God now owned the Christians , not the Jews , for his chosen and elect people , for his Sons and Children : for this was the great dispute of those days , whether Jews or Christians were the Sons of God , whether God now owned the Jewish or the Christian Religion , and the Apostles decide this controversie by the testimony of the Spirit ; for God could not give a greater testimony to the Christian Church than the gift of the Holy Spirit ; for it was a plain argument , that he owned them for his Sons , when he bestowed the Spirit of his Son on them : as the Apostle argues . Gal. 3. 2. Received ye the Spirit by the works of the Law , or by the hearing of Faith ? That is , did God bestow his Spirit on you , while ye were Jews ? or upon your Conversion to Christianity ? for if God bestowed his Spirit only on Christians , this is a sufficient seal to the Christian Religion . This is very plain and intelligible ; the testimony of the Spirit assures us , that all Christians are the Sons of God , and Heirs of his Promises , and every mans own Conscience will tell him , whether he be a Christian , that is , whether he heartily believe , and obey the Gospel of Christ , and herein consists our Union to Christ , and fellowship with him : let us then leave those other dim notions to men , who can believe , what no man can understand , who despise every thing , that can be understood , as if it were no better than carnal reason . CHAP. V. Concerning the Love of Christ to Believers . SECT . 1. I Have now finisht the greatest part of my design , and shall discourse more briefly of what remains . Next to our Union with Christ , follows our Communion with him ; for though Communion and fellowship in the Scripture notion of those words signifie no more , than what we call Union , as * I have already proved , yet in these mens Divinity they are very different : our Union to Christ is represented by our marriage to him , our Communion with him by consequential , conjugal affections : the only thing I shall at present take notice of for a Conclusion of all , is that mutual and reciprocal love , which is betwixt Christ and Believers , Christs love to Believers , and the Believers love to Christ. First , Christs love to Believers : the Scripture doth very justly magnifie the love of Christ , as the greatest example of goodness , that was ever known in the World ; and the greatest expression of the love of Christ was his dying for us : he is that good Shepherd who giveth his life for his Sheep . Iohn 10. 11. and our Saviour himself tells us , greater love hath no man than this , that a man lay down his life for his friend : and therefore when the Apostle designed to mention the greatest expression of Christs Love , he instances in this . Eph. 5. 25. Husbands love your Wives , even as Christ also loved the Church , and gave himself for it : and when the same Apostle represents the constraining power of Christs love to captivate our affections , and to engage us to live to him , he argues from his love in dying for us , 2 Cor. 5. 14 , 15. For the love of Christ constraineth us , because we thus judge , that if one died for all , then were all dead , and that he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them , and rose again : and the most surprizing circumstance of all , which gives a new luster to the love of Christ , is that he died for us while we were Enemies . Rom. 5. 6 , 7 , 8. For when we were yet without strength in due time Christ died for the ungodly , for scarcely for a righteous man will one die , yet peradventure for a good man some would even dare to die , but God commendeth his love towards us , that while we were yet Sinners , Christ died for us . But though this be the greatest , it is not the only expression of Christs love ; herein indeed was the love of Christ perfected that he died for us , but he expresses the same good will in all the methods of his Grace and Providence : for Christ being our Lord and Master , the most proper expression of his love to us is in an easie and gentle Government , and a kind and watchful Providence , not in such a fondness of passion , as is sometimes seen among equals , this * I told you was exprest by those metaphors of his being a Shepherd , a Husband , a Head , a Friend : and our Saviour assures us , that his yoke is easie , and his burden light , that he is a mild and gentle Governour , meek and lowly in mind : that he hath declared to us the secrets of Gods Counsel concerning our Salvation with the same freedom and plainness , that a man useth to his friend ; henceforth I call you not Servants , for the Servant knoweth not what his Lord doth , but I have called you Friends ; for all things , that I have heard of my Father , I have made known unto you : Iohn 15. 15. He pities our weakness and infirmities , and is ready to help and succour us ; he is now ascended up into Heaven , where he personally intercedes for us , and with his own hand dispenses all those blessings to us , which we want and pray for in his name ; he is a gracious and merciful High Priest , who is touched with a feeling of our infirmities , being in all things tempted like as we are , yet without sin . Hebr. 4. 15. And now it is no wonder , if he , who died , and who intercedes for us , take pleasure in good men , and dwell with them , as one friend dwells with another . Iohn 14. 21. He that hath my Commandments , and keepeth them , he it is that loveth me , and he that loveth me shall be loved of my Father , and I will love him , and will manifest my self unto him : and in Ver. 23. If a man love me , he will keep my words , and my Father will love him , and we will come unto him , and make our abode with him : That is , Christ will in a more peculiar manner be present with such good men , who are careful in all things to obey him , and will give very sensible demonstrations of his presence with them : not that he will make any new revelations to them , for he hath already revealed the whole mind and will of God in such a plain and familiar manner , that every one may understand it , who will but exercise the same reason in it , that he does to understand the Laws of his Prince ; but yet when a Soul is transformed into the likeness and image of Christ , it many times feels such strong and vigorous motions to that which is good , and such great and ravishing delights in all the acts of Religion , as infinitely excel all the pleasures of sense , and are a plain demonstration of a more peculiar presence of God in such a Soul ; these divine joys are by the Psalmist compared to the Feasts upon Sacrifices , Psalm 36. 8 ▪ They shall be abundantly satisfied with the fatness of thy House , and thou shall make them drink of the Rivers of th● pleasures , that is , they shall relish a● great pleasure and satisfaction in th● sense of thy goodness , and in paying their just praises and acknowledgment to thee , as those do , who Feast upon th● Sacrifices , which are offered in the Temple : for it is very reasonable to think , that a Soul , which is made one with God by a participation of his nature , should feel such divine impressions from God , as may both quicken its motions , and sweeten its work : there is a secret sympathy between things , which are alike , two unisons will move , when either of them is toucht , and two Souls which are of the same make , and united by a strong and intimate friendship , do many times feel each others passions at a distance , by a secret and unaccountable power of nature ; and can we think then , but that a Soul , which heartily loves God , and passionately breaths after a greater likeness to him , and fuller enjoyment of him , must needs sometimes feel such divine touches and impressions as are the effects ( if I may so speak ) of a mutual love and sympathy of natures : some such thing our Saviour hath promised , and good men experience , not in equal degrees indeed , nor equally at all times , but in proportion to their attainments in true Piety and vertue , and to the present frame and disposition of their own minds . This is a short and true account of the love of Christ , which deserves forever to be admired and adored ; and it must needs be a very hearty trouble to all good men to see so great and so generous a love so miserably abused and misrepresented by childish and romantick descriptions : too many there are , who cloath our Saviour with all the passions and follies of mortal men , and think they honour him very much , the more extravagant they make him in his love : It were easie to expatiate in this argument , and to give such a character of the love of Christ , as I believe , these very men will think prophane , when they find it in any Books , but their own ; and possibly it might do good service to Religion , and tend much to the honour of our Lord and Master to put them out of conceit with it ; but I fear the Reader would think me prophane in doing it , though in their own words , and therefore I shall chuse rather only to take notice of two things , which these men much insist on in their discourses of the love of Christ , and so dismiss them . First then , the love of Christ is a love to the Person of a Believer , without considering any other qualifications , than that he is such an individual Person ; that is , the excellency of Christs love consists in this , that he loves for no reason ; now I confess this is a wonderful love , but wherein the excellency of it consists , I cannot see ; I am sure we account that man a Fool , who loves at this rate ; we who are reasonable Creatures , think that we are bound to govern all our actions and the passions of our mind too by reason , and we account it a reproach to a man to act either against reason or without it , to do any thing of which he cannot give a reasonable account ; and how that should come to be the perfection of the love of God , which is a reproach to men , is above my apprehension . Indeed were this true , it would undermine the very foundations of Religion ; for the great end of Religion is to please God , and to procure his love and favour , but if God and Christ love for no reason , then it is a vain thing for us to think of pleasing God , or procuring his love by any thing , we can do : whether we obey him , or disobey him , it is all one as to this Case ; for if he please to love us without any reason , our sins cannot hinder it , and if it does not please him to love us , our Holiness and Obedience cannot alter him : when our acceptation with God depends wholly upon a Soveraign and unaccountable will , nothing we can do can either hinder or promote it , and therefore all Religion is in vain . The foundation of this mistake is a Philosophical nicety , that God must act wholly from himself , and therefore must not be moved by any external cause , whereas should he love us because we are holy and obedient to him , or hate us , because we are wicked , his love and hatred would depend upon an external cause , viz. the holiness or wickedness of Creatures , which unbecomes an Independant being to depend upon any thing else : the sum of which reasoning is this , that because God is the first cause of all things , on whom all other things depend , and he on nothing , therefore he must love and hate his Creatures without any reason but his own unaccountable will : for this is all the inconvenience they can object , that when God loves or hates , rewards or punishes his Creatures , the reason of this difference , he makes between his Creatures must be fetcht from the persons themselves , whom he thus loves or hates ; and so it must of necessity be , if he have any reason at all ; for the reason of love or hatred ought to be in the object , not in the person , who loves or hates : and yet in propriety of speech God cannot be said to depend on his Creatures or any thing without himself for the reason of his love or hatred , but his own nature is the reason of it : he is infinitely holy , and therefore loves holiness and hates sin , and his natural love to holiness is the reason why he loves holy men , and his natural hatred to sin is the reason why he hates wicked men ; his own holiness is the reason why he loves holy men , but the holiness of a Creature is the reason why he determines his love to any particular person , and if they will call this a depending on Creatures , we must acknowledge that God does thus depend on his Creatures in the administration of his Providence , in the distributions of rewards and punishments , and he should not be wise , and holy , and just , and good , if he did not , that is , if he did not put such a difference between things and persons , as their natures require . It is a strange notion of an Independant Being , that he must have no other reason for what he does but his own arbitrary will , which is so far from being a perfection , that it destroys all the other perfections of the divine nature . Secondly , These men tell us too , that the love of Christ is immutable , that having once fixt his love upon us though without any reason , he can never alter : that sin it self cannot separate us from the love of Christ ; as there was nothing in us , that was the ground of his planting his love on us , so there is nothing that shall be able to overturn the thoughts of his love , when once they are fixt on us : ( though this is no certain demonstration , for he who loves for no reason may give over loving for none ) if sin fore-seen were not able to hinder him from planting his heart on us , how then shall it ( that is sin committed ) be able to overturn the thoughts of his heart , when once they are fixed on us ? this is a strong and fixed love indeed , which sin it self cannot alter , but how wise and holy a love it is , let any man judg : herein * Dr. Owen tells us the depth of Christs love is to be contemplated , that whereas his holy Soul hates every sin , it is a burden , an abomination , a new wound to him , and his poor Spouse , that is , sinful Believers are full of sin , failings , infirmities , he hides all , covers all , bears with all , rather than he will loose them . He adds indeed , by his power preserving them from such sins , as a remedy is not provided for in the Covenant of grace : I suppose he means the sin against the Holy Ghost , for there is a remedy provided for all other sins in the Covenant of Grace : and all other sins a Believer it seems may be guilty of , and Christ will hide all , cover all , rather than lose him : now this is as down right Antinomianism , as ever Dr. Crisp , or Saltmarsh vented : There have been and are to this day a great many wise and learned men , who contend earnestly for the perseverance of the Saints , that those who are once in a state of Grace , shall always continue so , but then they found this not on such an immutable love , as sin it self cannot alter , for this is not reconcileable with the holiness of the divine nature , nor with those threatnings in the Scripture against such back-sliders ; when the righteous man turneth away from his righteousness , and committeth iniquity , and doth according to all the abominations that a wicked man doth , shall he live ? all the righteousness that he hath done shall not be mentioned ; in his trespass that he hath trespassed , and in his sin that he hath sinned , in them shall he die . Ezek. 18. 24. And if any man turn back my Soul shall have no pleasure in him : which is a plain demonstration , the truth of which is acknowledged by all sober Writers , that if such men can be supposed to relapse into a sinful state , God also will cease to love them ; and therefore they found the immutability of Gods love to them , on their perseverance in doing good : God loves all good men , but if they cease to be good , he also must cease to love : and herein the immutability and unchangeableness of Gods love consists , not that he always loves the same Person , but that he always loves for the same Reason : for it is no perfection to be so fixt in our kindness , that where we love once , we will always love , whatever reason there may be to alter our affection ; for by this means we may love undeserving objects , which is the greatest degeneracy of love : but the perfection of love consists in loving deserving objects , and in loving upon honourable reasons , and the immutability of love consists in loving always for the same reason , which is the only foundation of a vertuous immutability . The reason of Christs love to any Person is his Holiness and Obedience : if any man love me he will keep my words , and my Father will love him , and we will come unto him , and make our abode with him . Iohn 14. 23. and the unchangeableness of his love is seen in this , that he will continue to love , while we continue to obey him : if ye shall keep my Commandments , that is , continue to do so , ye shall abide in my love , I will continue to love you , as I have kept my Fathers Commandments , and abide in his love . Iohn 15. 10. This is the immutability of the divine nature , that God always acts upon steddy and constant principles , that whatever changes there are in the World , which may occasion very different administrations in his providence , yet he is the same still , and never changes ; whereas should God always love the same Person , however he changed and alter'd , God must change and alter too , because though he still loves the same Person , yet he must love for different or contrary reasons , or for none at all ; and that is the much greater change of the two , to alter the reason , than the object of love : if God love a good man , because he is good , and continue to love him , when he is wicked , his love is a mutable thing , which can love goodness or wickedness , which can love for none , or for contrary reasons ; but if God always love true goodness , and good men , and never loves any other , whatever change there be in Creatures , God is the same still , and unchangeable in his love . Thus you see , while these men pretend to admire and magnifie the love of God and Christ , they make it a despicable and worthless thing , such as a wise man would be ashamed of , and such as a good man cannot be guilty of , to love for no reason , and to continue to love contrary to reason : And as this is a great reproach to God and to our Saviour , so is it a great injury to men too ; for it must of necessity make them careless of pleasing God , and secure in their sins , when they are perswaded that sin cannot hinder God from loving them , nor alter his love towards them : that if ever he love them , it is for no reason but because he will , and when once he is resolved upon it , the immutability of his nature makes it necessary for him to continue to love : that now sin it self cannot separate us from the love of God : if this were true , the worst man living would have as much reason to be secure of Gods love , as the best men have ; nay , if the depth , and mystery , and glory of the love of Christ consists in loving for no reason , or contrary to reason , the worse men are , the fitter objects are they of the love of Christ. SECT . II. Concerning the Believers love to Christ. HAving showed you wherein the Love of Christ consists , I shall now consider , what are those returns of love which we owe to our Lord and Saviour : I take it for granted , that all men who believe that Christ came into the World to save Sinners , are of the Apostles mind , if any man love not the Lord Iesus , let him be Anathema Maranatha ; the only dispute is , how we are to express our love to Christ : now love primarily signifies the inward affection of the mind , but is made visible by outward actions : as for the affection of the mind , we must consider , that Christ is our Superiour , our Lord and Master , and therefore our love to Christ ought not to express it self in a fond and familiar passion , such as we have for our friends and equals , but in a great reverence and devotion : Superiours must be treated with honour and respect , which requires that we keep our distance ; and therefore our love to our Parents and Superiours is called honour in the fifth Commandment , Honour thy Father and thy Mother , and the same religious affection to God which is sometimes called love , is at other times called fear , which signifies a reverential love , or a love of honour , and reverence , and devotion : which includes a great delight in the thoughts of God , a devout sense of his greatness and Majesty , a great admiration of his Excellencies and perfections , a religious awe and reverence for him , and all those affections of the Soul , which are expressive of love and honour . As for the external expressions of our love , they are as various as the expressions of honour are : and herein we must have a peculiar regard to the nature and condition of the Person , and that relation we stand in to him : thus Christ being the only begotten Son of God , we must have regard to the greatness and excellency of his Person , that our returns may bear some proportion to it : Christ having condescended to come into the World in our nature , to suffer and die for us , it becomes us to admire his love and goodness , to extol and praise him ; to celebrate the memorials of his Death and Passion in that holy Feast , which he hath on purpose instituted to be a thankful remembrance of our Crucified Lord : since he is our Mediator and Advocate , the truest expression of our love and honour is to confide and trust in him , to depend on his intercession for us , to offer up all our Prayers to God in his name , and to expect an answer to our Prayers for his sake : and when we consider him as our Prophet and Law-giver , we must express our love to him in a stedfast belief of his Gospel , and in a sincere and hearty obedience to all his Laws : love to equals , who have no authority over each other , but what love gives them , makes them very flexible and obsequious to each others desires and requests ; but our love to Superiours to our Prince or Parents includes obedience in its own nature ; and therefore this our Saviour makes the principal tryal of our love to him ; if you love me , keep my Commandments : and he that hath my Commandments and keepeth them , he it is that loveth me : but he that loveth me not , keepeth not my sayings ; you are my friends , if you do whatsoever I command you , Joh. 14. 15. 23 , 24. and in Chap. 15. vers 14. for there cannot be a more proper expression of our love and honour to a Law-giver , than to obey his Laws . And when we consider our Saviour as our Guide and Example , the truest expression of our love and honour is to imitate him , to live as he lived in the World : For there is nothing more natural than to imitate what we love and reverence , which is the plainest demonstration of the greatest honour , in that we think it our perfection and happiness to be like our Saviour . And that which perfects our love , is an undaunted courage and resolution in professing the Faith of Christ , whatever dangers and miseries it may expose us to in this World ; as St. Iohn tells us , There is no fear in love , but perfect love casteth out fear , 1 Joh. 5. 18. when we can hate Father and Mother , Wife and Children , Brethren and Sisters for the sake of Christ , and sacrifice our lives also for him rather than abjure his Gospel , or violate his Laws . These are the proper expressions of our love to Christ , which are summarily comprehended in believing his Gospel , and obeying it ; for to be a true Lover of Christ signifies neither more nor less than to be a good Christian , one who diligently obeys all the Laws of the Gospel . This is a short account of the Nature of our Love to Christ , which deserves a larger Discourse ; but I am now hastening to a conclusion , and what I have already said , is so plain and easie , that it may be understood without a larger explication . Our love to Christ is not such a subtil , airy , and metaphysical notion , as some men represent it to be , but is a vital Principle of Action , which governs our lives , and makes us fruitful in good works : And indeed of all mistakes there is none more fatal and dangerous than to mistake the nature of our love to Christ , because this is a practical Errour , which hath an immediate influence upon our lives , and one mistake in the Principles or Rules of Action is of greater consequence than a great many false Opinions , which end in speculation : And therefore for a conclusion of all , I shall briefly take notice of those mistakes some men have been guilty of concerning the nature and expressions of our love to Christ. And first , as they tell us that Christ falls in love with our Persons , without considering any qualifications in us , which may make us fit objects of his love , so in requital to him , we must love the Person of Christ. This I confess is as certain and evident as any demonstration in Euclide , that if we love Christ , we must love his Person , for the Person of Christ is Christ himself , and if we love Christ , we must love him , and if they would be satisfied with this , the dispute would be at an end ; but this will not serve their turn , and therefore we must examine what they mean by loving the Person of Christ : Now they oppose our love to the Person of Christ to our love to him upon account of his benefits , to our love to our selves , and to our duties . First , we must love the Person of Christ in opposition to his benefits , that is , we must not consider what advantages we do , or may receive from Christ , what he ha●h done or suffered for us , but we must love his person purely for himself without any other considerations to endear him to us : This matter is very gravely stated and determined by * W. B. who tells us , 1. That it is a good and lawful thing to love Christ in reference to his benefits . This is a very liberal grant , that gratitude which hath hitherto been accounted a great and excellent vertue , is now owned to be a lawful thing . 2. It is our duty to love Christs Person , to have our hearts drawn out with love to the very Person of Christ. This is so certainly true , that even those men , who love Christ for his benefits , love his Person . But 3. The excellency of Christs Person is not the object of my Faith , but Christ crucified . 4. Though Christ crucified be the object of my Faith , yet the personal excellencies of Christ are the object of my Love : yea it is a more excellent thing yet to love the Person of Christ , than the benefits of Christ , a more excellent thing to have my heart drawn out in love to the Person of Christ , than to have my heart drawn out in love to him for his benefits . Now what can be the meaning of all this , but that the excellency and perfection of our love to Christ consists in loving him for no reason ; the proper object and reason of love is Goodness ; to love that which is good for nothing is the folly and degeneracy of love , and it is as foolish and impossible a task to love a Person , who hath been good to us , not because he hath been good , but for no reason : Now this is the case here , for if you separate the Person and Personal Excellencies of Christ from the consideration of his benefits , his personal goodness from the expressions of his love and goodness to our selves and others , it can be no object nor reason of our love ; for a goodness which doth no good , or never did any , or which is all one , is considered as doing none , is so far from being the object of our love , that it is not the object of our understanding ; for we cannot understand what that goodness means , which never did any good . God challenges our love not upon account of an imaginary goodness of Nature , which never did any good , but for the real and sensible effects of his goodness in the works of Creation and Providence , and the Redemption of Mankind by our Lord Jesus Christ ; and Christ himself challenges our love for the like reasons , because he hath loved us , and dyed for us , and now intercedes for us , and will at the last day bestow a Crown of Glory and Immortality on us , but never , as I can observe , requires such an abstracted and metaphysical love to his Person , without any respect to his benefits . Indeed these men seem not to understand themselves , when they oppose our love to the Person of Christ to our love to him upon account of his benefits ; for when you inquire what this Person of Christ is , which is the object of our love , then they describe his beauty and perfections , the comeliness of his Person , the sweetness of his disposition , his great riches , that he is a good suitable to all our wants , that in him we shall find whatever we need ; if you be poor , he is rich ; if you be foolish , he is wise ; if you be out of the way , I am the way , saith he ; if you want a Director in the way , I am the Truth ; if you be in the dark , I am light ; if you be wicked and sinful , he is Righteousness , the Lord our Righteousness . Now either all this signifies the benefits we receive by Christ , or it signifies nothing , and how then do these personal Excellencies of Christ differ from his benefits ? nay , when they direct us how to attain to this love to the Person of Christ , they bid us behold how Christ hath loved us , and our persons , how many impediments his love hath broken thorough , how free it is , so free that there was no reason for his love to us , neither likeness , benefit , nor love , &c. and they teach us to use Christ much , if we would love his person : in any good thing you have , the more you use it , the more you prize it , and the more you prize it , the more you love it ; if you have a good friend , the more you use him , the more you prize him , and the more you prize him , the more you love him ; if you have a good Horse , the more you use him , the more you prize him , &c. if you have a good Knife , the more you use it , &c. if you would love Christ , use him much , and then the more you will prize him , and the more you will love him . Now to let pass the rudeness of the Comparisons , this using Christ must signifie his benefits , and to prize and love Christ much , because we use him much , is to love him , because we make great advantage of him , and receive many benefits from him ▪ which is neither better nor worse than to love him for his benefits . The occasion of all this contradiction and confusion in these mens discourses is , that they do not distinguish between loving the benefit , and loving the person upon account of his benefits : It must indeed be acknowledged to be very bruitish and barbarous to delight in the gift , and to take no notice of the giver , to solace our selves in the effects of the divine bounty and goodness , and to make no returns of love and thankfulness and duty to God : this is to love the benefit , but not the person , who bestows this benefit : but those blessings and benefits we receive from God and Christ are the true reasons , why we are bound to love them , and could we be supposed to love God and Christ for no reason , or , as these men phrase it , purely for themselves , without respect to those many blessings we have received from them , it would not be accepted , because this is not a reasonable love , but an unaccountable and foolish passion . The love we owe to God and Christ is no other than gratitude , because God loved us first , and our love is only a return of his ; now thankfulness and gratitude includes a necessary respect to those blessings and benefits we have received : it is peculiar to God , who wants nothing , and can receive nothing from his Creatures , to love without any respect to benefits , but the love of indigent and dependent Creatures is a love of thankfulness , is a grateful acknowledgment of those many blessings we receive from God. Secondly , These men oppose our love to the person of Christ , to our love to our selves : the first destroys the reason and the object of our love , and this destroys the principle of it ; it is made the Character of a wicked man , who wants an inward principle of love to God and Christ , that though he seeks to honour God never so much , yet all that he doth , is done out of love to himself , and therefore God abhors all that he performs . All the good things such a wicked man doth are for himself , either for self credit , or self-ease , or self content , or self-safety ; he sleeps , prays , hears , speaks , professeth for himself alone : hence acting always for himself , he committeth the highest degree of Idolatry — makes himself a God , &c. Hence the same Author thus exhorts Sinners ; away then out of your selves to the Lord Iesus — go to him , and take hold on him , not with the hand of presumption and love to thy self , to save thy self , but with the hand of Faith and love to him , to honour him : and a little after describing the easie ways to Heaven , all which lead to Hell , he reckons among the rest , the way of self-love , whereby a man fearing terribly he shall be damned , useth diligently all means , whereby he shall be saved . Here is the strongest difficulty of all , to row against the stream , to hate a mans self ( our own Souls and eternal Salvation ) and then to follow Christ fully : now is not this a hard case , that before we can love God and Christ as we ought , we must root out the very principle of all love ; that we must learn to hate Salvation and eternal happiness , before we can close with Christ for Salvation ! he might well say , that this is the strongest difficulty of all , for indeed it is impossible : love to our selves is the foundation of our love to all other things , even to God himself ; he that does not love himself , will love nothing else ; he that hates himself and his own Soul , and despises eternal Salvation , will not care for Christ , nor Salvation by him : all the motives and arguments of the Gospel to perswade us to love , and fear , and obey God , are founded on self-love ; for how is it possible , that we should be affected with a due sense of Gods goodness to us ? that we should be excited and quickned by the hopes of such great rewards ? that we should be restrain'd and govern'd by the fears of punishment ? if we did not love our selves , if we did not care what became of us , whether we were happy or miserable for ever . It is a vain thing to perswade a man not to love himself , for this is as natural and necessary , as it is for the fire to burn , or Sun to shine , it is not matter of our choice , it is not in our power to do otherwise ; and all that such discourses as these can do , is either to make men Hypocrites , to pretend to do that which they cannot do ; or to make honest men , who cannot thus cheat and delude themselves , despair of their Salvation , because they cannot find themselves contented without Salvation , that Christ without Comfort and without Salvation cannot satisfie them . It is true , when men set up self in opposition to God , when self-love tempts them to disobey God , to despise his Counsels , to renounce their Faith and Religion , this is a very vicious and mistaken self-love , such men neither love themselves nor God in a proper sense , because it is our interest as well as duty to obey God : such men are Idolaters , as our Author speaks , because they set up self above God , and in opposition to him ; but when our love to our selves teaches us to love God , and in all things to submit our selves to his will and pleasure , we do , as we ought to do ; and they who separate our love to God from our love to our selves , from the care of our own happiness and Salvation , do plainly declare , that they neither understand the nature of man , nor the Gospel of Christ. Thirdly , They oppose our love to Christ to our own duties , that is , they oppose our love to Christ to the most proper and natural expression of our love to him : herein Dr. Owen places the chastity of our affections to Christ , ( which you know is a great marriage duty ) in not taking any thing ( as our own righteousness ) into our affections and esteem for those ends and purposes , for which we have received Christ : and God forbid , that any Christian should ; for our own righteousness and duties cannot be our Mediators and Advocates , cannot expiate for our past sins , nor merit Heaven for us , which Christ hath done : what then is the difference ? why it is only this , that the Dr. places the Righteousness of Christ in the room of our righteousness , to be not only the foundation , but the condition of the Covenant of Grace , and then makes it an expression of our chast affections to Christ , quite to thrust out our own righteousness , and to allow it no place in our Religion : he first makes Christ all to us , ( more than ever Christ intended to make himself ) and leaves no room for any thing else , and then warns us upon our vow of Chastity not to take any thing into Christs place ; whereas , as he has ordered the matter , we must take our own righteousness into Christs place , or else cast it quite away , for there is no other place left for it : what he alledges for this , I have sufficiently considered already , and shall not now repeat it ; but is it not very strange , that when our Saviour hath made our obedience the great and principal expression of our love to him , these men should make such a competition between our love to Christ , and our obedience ? should put such jealousies into peoples heads , what great danger there is of their own duties and righteousness , lest they should prove like foolish lovers , who when they are to wooe for the Lady , fall in love with the Handmaid , that is only to lead them to her : So men fall in love with , and dote upon their own duties , and rest contented with the naked performance of them ( that is , with doing good ) which are only Hand-maids to lead the Soul unto the Lord Iesus Christ : is not this the ready way to perswade people , that our love to Christ consists in something more refined and spiritual than obedience ? which will quickly teach them to love Christ without obeying him , and not run the hazard of doting and resting on duties . No man that understands the Gospel of Christ , can think that his own righteousness and obedience can merit Heaven ; when we have done the best we can , we must acknowledge our selves to be unprofitable Servants , who have done but our duty ; and must ascribe the praise and glory of all to the Grace of God in and through our Lord Jesus Christ , who pardons our past sins , and our present infirmities , and bestows such great rewards on us , as we could never deserve ; and if this will not preserve us from doting and resting on duties , there is no other remedy , but to let them quite alone , since it is so dangerous to meddle with them : and yet if we believe Mr. Shephard , this will not secure us ; for it is one thing to trust to be saved by duties , another thing to rest in duties ; a man trusts unto them , when he is of this opinion , that only good duties can save him ; a man rests in duties , when he is of this opinion , that only Christ can save him , but in his practice he goes about to save himself : that is , does all the good he can , with as much vigour and earnestness as if we were to merit Heaven by it , and then thinks to make amends for this ungodly resting in duties by acknowledging , when he hath done all , that he is an unprofitable servant . But the mystery of this will appear more in what follows . Thus you see what the object of the Saints love is , the very person of Christ , in opposition to his benefits , in opposition to self-love , in opposition to duties : let us now inquire , Secondly , How they express their love to the person of Christ , and that consists in preferring Christ above all , in admiring his beauty and excellencies and perfections ; the Soul takes a view of all that is in the World , the lusts of the flesh , &c. and sees it all to be vanity . — It views also legal righteousness , blamelessness before men , uprightness of conversation , duties upon conviction , and counts them all to be loss for the excellency of the knowledge of Christ. — Beloved peace , beloved natural relations , beloved wisdom and learning , beloved righteousness , duties , all loss compared with Christ. * They value him above all other things and persons ; they value him above their lives ; they value him above all spiritual excellencies , and all other righteousness whatever . * He is their joy , their Crown , their rejoicing , their life , food , health , strength , desire , righteousness , salvation , blessedness : now who can desire more than this ? and yet if we examine the meaning of it , it will appear to be a mistaken and useless passion , such as our Saviour will not approve , nor accept : I have * already showed you , what these men mean by the person and personal excellencies of Christ , that whatever is spoken of Christ , whether in respect of his Gospel and Revelations , or his propitiation and Sacrifice , or his mediation and intercession for us , these men convert into personal Graces , his personal fulness , and righteousness , and wisdom , &c. which we must immediately derive from the person of Christ ; and this is the person of Christ , which these men so much admire , and prize , and value , above all other things in the World , a Person in whom there is all fulness , righteousness , life , power , beauty , and every thing that a Sinner wants ; this is the person , whom they prefer before all legal righteousness , spiritual excellencies , duties , obedience , before the love of God himself , which is by these men accounted no better than a legal righteousness ; the meaning of all which is , that they prefer the person of Christ , which hath such a perfect righteousness for them , and will save them without requiring any legal conditions of them , infinitely before the Religion and Gospel of Christ , before obedience to his commands , before the love and fear of God : so that the foundation of their love to Christ is a fond imagination , that he will save them by his righteousness without any righteousness and holiness of their own ; this makes them so fond of the person of Christ , to call him their joy , and their Crown , their life , food , health , strength , righteousness , because they look upon him as a refuge and Sanctuary for the wicked and ungodly , where the greatest , the oldest , the stubbornest transgressor may shelter himself from the wrath of God ; and I have some reason to think , that Christ will not much prize and value such devoto's as these , nor their obsequious flatteries or praise . And yet herein the devotion of these men consists , in admiring , prizing , valuing , the person of Christ : this is that * Evangelical Righteousness , we must gain by duties , more prizing of acquaintance with , desire after , loving and delighting in Union with the Lord Iesus Christ : a moral man , who rests in duties ( that is , who does what God commands him , and expects to be saved by Christ ) may grow in legal righteousness , that is in true holiness and piety , but this will not avail , unless we grow in this Evangelical Righteousness : this is the great end of duties to carry us to the Lord Iesus Christ the only Saviour : hear a Sermon to carry thee to Iesus Christ : fast and pray , and get a full tide of affections in them to carry thee to the Lord Iesus Christ , that is , to get more love of him , more acquaintance with him , more Union with him : so sorrow for thy sins , that thou maist be more fitted for Christ , that thou maist prize Christ the more : use thy duties as Noahs Dove did her Wings , to carry thee to the Ark of the Lord Iesus Christ : — Or as it is with a poor man , that is to go over a great water for a treasure on the other side , though he cannot fetch the Boat , he calls for it , and though there be no treasure in the Boat , yet he useth the Boat to carry him over to the treasure : so Christ is in Heaven , and thou on Earth , he doth not come to thee , and thou canst not go to him , now call for a Boat : though there is no grace , no good , no salvation , in a pithless duty , yet use it to carry thee over to the treasure , the Lord Iesus Christ. When thou comest to hear , say , Have over Lord by this Sermon , when thou comest to pray , say , Have over Lord by this Prayer to a Saviour , &c. So that it seems , the whole business of our love to Christ , and Evangelical Righteousness , consists in some flights of fancy and imagination , in admiring and valuing the person of Jesus Christ , in getting an acquaintance with him , and Union to him ; and the business of all Religion is to have over to Christ , that we may love and prize his person and personal Righteousness above all things in the World : It is not so much the business of Sermons to acquaint us with the nature and attributes , works and providences of God , and to instruct us in our duty to him , and to encourage us to the practice of it by all the motives and arguments of the Gospel , as to have over to Christ , to acquaint us with his fulness , and Righteousness , and alsufficiency to save us without such a legal Righteousness of our own : the design of Prayer is not so much to affect our Souls with a sense of the divine Majesty and greatness , to worship and adore the great Creator of the World , and to express our trust and affiance in him ; as to have over to Christ , to fetch pardon , and life , and health , and Righteousness from him : that sorrow for sin is not so much to imbitter sin to us , and to confirm and strengthen our resolutions against it , as to teach us to prize and value the person of Christ more who is our Righteousness : in a word , the nature and design of Religion is now changed from being the homage and worship of God , the certain means of pleasing him , and transforming us into his nature and likeness , which is the natural end of Religion , into a Cock-Boat , or Skuller , to wast us over to Christ. Here we see the true reason , why these men do so much despise morality in comparison with those Gospel duties of hearing Sermons , and Prayer , and Confession , and Humiliation , and Fasting , &c. Because as they handle the matter , the practice of moral vertues cannot have us over to Christ , cannot apply the Righteousness and fulness of Christ to us , nor ravish our fancies with glorious images and Idaeas of his person ; and since all the duties of Religion , are such pithless things , which have no grace , no good , no salvation in them , but as they have us over to Christ , poor morality must needs be a worthless thing . Thus I have finisht my designed task , and upon a review of it , it makes me amazed to think , how strangely these men have transformed the Religion of our Saviour , and disfigur'd the Gospel of Christ ; how they have undermined the fundamental design of the Gospel , which is to make men good and vertuous and like to God : how they have misrepresented the ends of Christ comeing into the World , and abused his expiation and Sacrifice , and Righteousness , and Intercession to the Patronage of Vice and Wickedness ; how they have laid snares to betray some men to a licentious life , and to entangle others in endless troubles and perplexities of mind : how under a pretence of advancing the person of Christ , they have in effect through ignorance , and mistake , and want of consideration ( for I am not willing to suspect any worse cause ) banisht his Religion out of the World : I have faithfully and impartially stated the case , examined their proofs from Scripture and reason , and the result of all is no more but this , that the only way to please God and to save our Souls , is to obey the Precepts of the Gospel , trusting in the mediation of our Lord Jesus Christ , who having perfected the work of our redemption , is become the Author of Eternal Salvation to all them that obey him . FINIS . Notes, typically marginal, from the original text Notes for div A59816-e1600 See Ch. 1. concerning the significa . of the name Christ. Digr . 2 ▪ Of the Excellency of Christ Iesus . p. 89 〈…〉 Digr . 2. p. 93. Ibid. p. 95. Ib. p. 97. P. 110. P. 112. P. 117. Digr . 2. p. 119. Shepards sound Believer p. 80. * Watson's Christs Loveliness . pag. 462. Watson's Christs Loveliness . p. 467. Watson's Christian Character , p. 60. The Spiritual Vine . p. 167. Shepards sincere Convert . p. 77. Watson's Christs Loveliness . p. 462. I. O. Communion . p. 63. * Of the Knowledge of Christ , p. 19. Watson's Christs Loveliness . Idem . Watson Ibidem . 〈◊〉 1 Watsons Christs Loveliness . Idem . Christs Loveliness . Watson . ibidem . Watson's true brazen Serpent . Watson's Spiritual Vine . Watsons Christs Loveliness . Watson Mystery the Lora Supper , p. 64. Idem . p. 65. Ibidem . Dr. Owen's Communion with Christ , Ch. 8. I. O. Excellency of Iesus Christ. Digr . 2. p. 113. Ibidem p. 119. I. II. Thomas Vincent . III. IV. Dr. Jacomb . on Rom. 8. pag. 42. Pag. 45. Pag. 48. Pag. 49. Commun . with Christ pag. 51. Ibid. p. 52. Pag. 64. Communion with Iesus Christ , pag. 53. Communion p. 54. Communion with Iesus Christ. p. 55. Brooks Riches of Christ. Dr. Owen Com. 1. Dr. Owen Com. p. 60. Dr. Iacomb Rom. 8. p. 85. 2. Ibid. Communion with the Son , Chap. 6. p. 182. Communion with the Son , p. 178. Commun . pag. 182. Pag. 184. Pag. 183. Pag. 181. Communion , p. 183. Communion , p. 182. Communion , p. 185. Communion , p. 167. Communion , p. 184. * Dr. Owen's Communion , p. 193. * Sound Believer . p. 321. * P. 318. * P. 212. * Sound Believer , p. 68. * P. 86. P. 85. P. 82. * P. 12● P. 125. P. 141. * P. 128. P. 130. P. 152. P. 173 ▪ P. 185. * Chap. 3. * Sound Believer , p. 126. * P. 133. * P. 137. * P. 138. * P. 144. * P. 145. P. 153. Sincere Convert . p. 75. Ibidem . P. 85. * Sound Believer . p. 246. Ibidem . p. 215. * Sound Believer , p. 130. Dr. Iacomb Rom. 8. p. 65. * Rom. 8. p. 182. * Ibidem . Shephards Saints Iewel , pag. 192. Shephards sincere Convert , p. 94 ▪ &c. P. 167. * Ch. 4. Sect. 1. P. 186. * Ch. 4. Sect. 1. * Com. p. 158. W. B. Christs Personal excellency the object of our love , p. 15. W. B. ibid. Shephards sincere Convert , p. 4. ed. 1672. Pag. 84 Pag. 109. Communion , p. 165. Shephards sincere Convert , pag. 197. Sincere Convert ▪ pag. 170. I. O. Com. p. 63. Ibid. pag. 154. Pag. 140. Chap. 4. Sect. 2. Shephards sincere Convert , pag. 173 ▪ Pag. 178. 
A93249	----	A heavenly conference between Christ and Mary after His resurrection. Wherein the intimate familiarity, and near relation between Christ and a believer is discovered. Sibbes, Richard, 1577-1635. 1654 Approx. 299 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A93249 Wing S3736A Thomason E1512_1 ESTC R209503 99868380 99868380 170043 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93249) Transcribed from: (Early English Books Online ; image set 170043) Images scanned from microfilm: (Thomason Tracts ; 193:E1512[1]) A heavenly conference between Christ and Mary after His resurrection. Wherein the intimate familiarity, and near relation between Christ and a believer is discovered. Sibbes, Richard, 1577-1635. [12], 237, [1] p. Printed for John Rothwel, and are to be sold at the Fountain and Bear in Cheap-side, London, : 1654. Annotation on Thomason copy: "Decemb. 7.". Reproduction of the original in the British Library. By Richard Sibbes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Resurrection -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 John Latta Sampled and proofread 2007-03 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A HEAVENLY CONFERENCE BETWEEN CHRIST AND MARY AFTER HIS RESURRECTION . WHEREIN The intimate familiarity , and near relation between Christ and a Believer is discovered . LONDON , Printed for John Rothwel , and are to be sold at the Fountain and Bear in Cheapside , 1654. TO THE READER , THe scope and business of this Epistle , is not so much to commend the Workman , ( whose name is a sweet savor in the Church , ) As to give thee a short and summary view of the generalls handled in this Treatise Though much might be said of this eminent Saint , If either detraction had fastened her venomous nails in his pretious name , or the testimony of the Subscribers of this Epistle , might give the Book a freer admission into thy hands . This only we shall crave leave to mind the Reader of , That this bright Star , who sometimes with his light refreshed the souls of many of Gods people , while he s●one in the ho●izon of our Church , set ( as we may say ) between the evening of many shadowes , and the morning of a bright hoped for Reformation , which though it be for the present overcast , yet ( being so agreeable to the mind of Jesus Christ , and ushered in with the groans and prayers of so many of his Saints ) we doubt not , but will in Gods own time break forth gloriously to the dissipating of those Clouds and foggs which at the present do eclipse and darken it . Now as it is the wisdom of God in bringing about his own designs , to raise up fit , and suitable instruments , for the work of every Generation . So it is also the gratious dispensation of God , to put seasonable words into the mouths of those his Servants , who by faith , do fix their eyes on him for the guidance of his blessed spirit , as every judicious Reader may observe in the works of this reverend Divine , who foreseeing ( as it were ) what a degeneracy of spirit Professors in his time were , falling a pace into ( that itch of Questions and Disputings like anoxious humor , beginning then to break forth among Professors , ) like a skilful Physician , applyed himself to preserve the vitalls and essentials of Religion . That the souls of his hearers being captivated with the inward beauty and glory of Christ , and being led into an experimental knowledge of heavenly truths , their spirits might not evaporate , and discharge themselves in endless gainless , soul-unedifying , and conscienceperplexing questions : For as it is in nature , a man that hath tasted the sweetness of honey , will not easily be perswaded that honey is bitter . But he that hath only taken it up upon credit , may soon be baffled out of it , because no act can go higher then its principle ; and so it is in Religion ; for those good souls that have imbraced the truths of Jesus Christ , upon a supernatural principle , and experimented not only the truth but the goodness of them , in their own souls , they are the clinched christians , the good hold-fast men ( as Mr. Fox stiles some Christians in his dayes ) they are the even and steady walkers . Whereas those that have only a form of godliness , a slight tincture , who have only out of novelty and curiosity , or pride and ambition , or other self ends , professed Religion , will prove giddy and unconstant , like Clouds carried about with every blast ; and while they promise themselves liberty , be a prey to the net of every fancy and opinion . To the sound and practical Christian that is not squeesie stomacked , will the truths in this treatise be grateful , supposing therefore , and desiring , if thou are not , thou may'st be such a one . Here is offered to thy consideration , a divine and heavenly Discourse betwixt Christ and Mary , between a soul-burthened sinner , and a burthen-removing Saviour . Thou may'st here see how diligent Mary is to seek , how ready Christ is to be found . Mary hath her heart brim full of sorrow , Christ Comes as it were leaping over the Mountains with comfort , and bowels of compassion . Mary was in a strong pang of affection ; nay her affections were wound so high , that her expressions seem broken , and her actions might seem to savor of irregularity , were it not to that excellency of the object , did warrant the height of her affection , and the compassion of Christ was large enough , not only to interpret for the best , but also to pardon and cover all her infirmities . The woman was better at her affections , then expressions . They have taken away my Lord , she speaks at random , names no body , whether Jews , or Disciples , or Souldiers . But see the strength of her faith , she is not ashamed to call him Lord , even in the lowest state of humiliation , though Christ be reproached , persecuted , despised , rejected , dead , buried , yet he shall be Maries Lord. Again , I know not where they have laid him , she dreams of a bodily asportation , and resting of Christ somewhere , and speaks with indignation , as if she looked upon it as an indignity , or incivility , nay of cruelty , Saevitum est in cadavera , saevitum est in ossa , saevitum est in cineres . Cyprian of the Roman Emperors cruelty , to remove a dead body . What was done to Christ , Mary takes it as done to her , and good heart she thinks she hath so much right to him , that he should not be stirred without her knowledge . And I know not where , &c. Now while Mary is seeking Christ , ( who is never far absent from a seeking soul ) he stands at her back . Christ is neerer to us many times then we think of . Sometimes a poor soul wants the sight of comfort , more then matter of comfort , and is like Hagar , weeping for water , when the well is hard by : seeking of Christ is the souls duty ; but Christ manifesting himself is the souls comfort . Mary turned her self , and she saw Jesus . Gerson saith the Angels rose up at the presence of Christ , which Mary seeing , made her turn about ; but omitting that conjecture , The original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for a turning of the face ; but most frequently for a turning of the whole body : but to put it out of doubt here , it is said exegetically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . She turned her self back . The same phrase the Steptuagint use of Lots wise looking back . Many times Christ hath his face towards us , when we have our backs upon him , and therefore if thou wouldest finde Christ , turn thy self to him . Again , here thou may'st see the true Joseph , he knowes Mary , when she knows not him , but takes him for the Gardner . Christ is alwayes before-hand with us in his grace , he loves us before we love him , and calls us before we call him . Mary travails with desires to find Christ , and Christ is full of yernings towards her : like Joseph , he could refrain no longer , and because the general manifestation of Christ wrought little , he calles her by her name Mary , and she being a sheep of Christ , knowes his voice , and answers him with a title of dignity , Rabboni , that is to say , my Master . We may see here , that discoveries of grace are not fruitless , they stir up in believers , reverence , and obedience . Let us sin because grace abounds , is the Devils application of Christs Doctrine . These and several other particulars , are with much brevity , spirituality , and perspicuity handled in this Treatise , and with that liveliness that they shew they come from one , whose own heart savored what he taught to others . The largest part of this Book is spent upon that sweet Doctrine viz. A Believers interest in God as a Father , and the comforts that flowe from that sweet relation . The foundation of our relation to God is here handled , and how God is first a Father to Christ , and in him to us . What can be more comfortable in this earthly interest shaking , disjoynting confounding age : then to clear up to our souls an interest in God : Tolle meum , & tolle Deum , as he said , it were better for me there were no God , then that he should not be my God , this will be thy comfort , that when thou canst not say , my state , my liberty , my House , my Land , my friend , my Trade , thou may'st be able to say , my Father , my God. If therefore thou savorest the things of God , this ▪ subject will be acceptable and grateful to thee , and if this Treatise may be any wayes instrumental , for putting thee upon study how to get it , or upon practice how to improve it , or in casethy soulsits in darknes , how to endeare and clear thy interest , the publishers shal have much of their aim , and thou wilt have no cause to repent thy cost in buying , or thy pains in reading . We shall adde no more but this . Blessed is that man or woman that hath an interest in him , who is the Father of Jesus Christ by eternal Generation , and of all believers in Christ by adoption and regeneration , in which inheritance and portion , that thou may'st have a share , shall be the prayer of Thy souls , and thy faiths Servants in the work of the Ministery for Jesus sake . Simeon Ash , James Nalton , Joseph Church . A heavenly Discourse between Christ and Mary after his Resurrection . JOHN 20. 16. Jesus said unto her , Mary , she turned her self and said to him , Rabboni , that is to say , Master : And Jesus said to her , touch me not , for I am not yet ascended to my Father ; but go to my Brethren , and say to them , I ascend to my Father , and your Father , to my God , and your God. THe same love of Christ that drew him from Heaven to the womb of the Virgin , from the womb of the Virgin to the Crosse , and from the Crosse to the grave : the same love of Christ moved him to discover himself after he was risen from the grave , to them that he knew did intirely and wonderfully love him . And therefore before he would ascend to Heaven , he did vouchsafe many apparitions and discoveries of himself , partly to instruct them in the certainty of his Resurrection , and partly ( but especially ) to comfort them . Those that he knew , did love him . His first apparition of all was made to Mary , the woman out of whom he had cast seven Devils . She was much beholding to him , and therefore loved much . No Sex may discourage any sinner from Christ . She expresseth her love to Christ , by her desire of finding him , by her seeking & weeping , notwithstanding all impediments before she found him . As she wept , she stooped down and looked into the Sepulchre , and there saw two Angels in white , a colour of glory , purity and joy , because it was a time of joy ; they were one at the head , and the other at the feet . As in the Law , when the Mercy-Seat was made , two Cherubims were also fram'd and placed , one at the one end , and the other at the other end thereof , with their faces looking one towards another . And when Christ was risen , there were two Angels , one at the head , another at the feet , to shew that peace was to be expected in the true propitiatory , Jesus Christ . One at the head , the other at the feet of the body of Jesus . And they sate there ; it was a time of peace ; peace was made between Heaven and Earth , God and man , and here is a posture of peace , They sate quietly . In Christ , Angels , and we are at one , God , and we , and all . There is a recapitulation , and gathering of all things in Heaven and Earth . The Angels they attended on Christ in all the passages of his life & death , till they brought him to heaven . They brought news of his birth , comforted him in his agony , they were at his resurrection , and you see here they attend . At his ascension they accompany him . And as they did to the head , so they will to the Members . In our Infancy they take charge of our tender years , in our dangers they pitch their tents about us ; in our deaths , they carry our souls to Abrahams bosome , a place of happiness . At our Resurrection their Office is to gather our bodies together . That service and attendance they afforded the head , they afford to the Members , to mysticall Christ , as well as naturall . Therefore let us comfort our selves in the service they did to Christ . Now besides the apparition of the Angells , here is the speech of the Angels Woman why weepest thou ? they knew she had no cause of weeping ; for Christ whom she sought , was ris n again . She answereth , because they have taken away my Lord , and I know not where they have laid him . If it had been as she supposed , there had been cause enough of her weeping , if her Lord had been taken away ; for when the Lord is taken away , what remaineth that is comfortable ? And if the Lord be not taken away , it matters not what is taken away ; for he is all in all . Carnall people , so they have their wealth , and friends , and comforts in the world , they care not what is taken away . But she is of another mind . They have taken away my Lord , and what comfort can I have , if my Lord be taken away . But it was but the speech of an opinion , she did but think it . And there were two things might lead her , truth and probability , which is the foundation of opinion . Probability , he is not here , therefore he is taken away . Truth Christ promised he would rise again , therefore he would take away himself . There was certain truth to ground faith , and weak probability to ground opinion ; yet such is the nature of weak persons in distress : if there be probability & certain truth , yet they will be sure to cleave to their probabilities . Oh their 's be great sins , I , but there is greater mercy for faith to lay hold upon . So the presumptuous sinner faith , God is mercifull , I , but God hath excluded thee from Heaven , thou art an adulterer , a swearer , a filthy person , thy opinion is grounded scarce upon probability . God is mercifull , but not to such sinners , as live in sins against reconciliation , as thou dost . Therefore when one hath but probability to ground opinion , and the other certain truth to ground faith , be so wise for our souls , as to take the best , and leave the other . If she had remembered his promise , to raise himself out of the grave , she needed not to have doubted . They have taken away my Lord , and I know not where they have laid him . They have taken away , she instanceth none . And when she had thus said , she turneth her back , and saw Jesus standing , and knew not that it was Jesus . The Angels hold their peace when Christ speaks , and it is their place so to do . But she knew not that it was Jesus , in respect of her passion . Her senses were held , partly by the power of God , partly by a kind of passion that was a Cloud between her and Jesus , that she knew him not at that time . What doth Jesus say to her ? Woman , why weepest thou ? whom seekest thou ? The first words that ever Christ spake after his resurrection to them he appeared to , is , woman why weepest thou ? It is a good question after Christs Resurrection , what cause of weeping , when Christ is risen ? Our sins are forgiven , because he , our head , and surety hath suffered death for us , and if Christ be risen again , why weep we ? If we be broken-hearted , humbled sinners , that have interest in his death and resurrection , we have no cause to grieve . It is therefore a good question to them that believe , why weepest thou ? whom seekest thou ? They were questions , not for satisfaction to him , he knew it well enough , but to draw out her mind , and to draw out by confession what God had hid in her heart , that he might comfort her afterwards . But she supposing him to be the Gardiner , said , Sir , if thou hast born him hence tell me , &c. She had a misconceit of Christ , as if he had been the Gardiner . Beloved , so it is with a sinner , especially in times of desolation of spirit , and disconsolate condition , they present Christ to themselves as an enemy . She in passion thinks Christ the Gardiner . Do not many when they be melancholy of body , and troubled in mind , conceive of Christ as an Austere Judge , that will undoubtedly damn such wretches as they are , who present Christ to themselves in that fashion , that the Scripture doth not ; doth not he bid all that be weary and heavy laden , come to him ? and yet they out of passion will present Christ to be an austere judge , that will take them at their disadvantage , observe all their wayes , and will surely damn them . It is a great violence that passion and opinion offers to truth , and to saving truth , and the hardest matter in the world for a distressed conscience to apprehend God aright , and to apprehend Christ aright . Secure persons apprehend God under a false notion , they apprehend God as a God all of mercy , and Christ , as if he were not judge of the world , as if he observed them not , nor their sinfull courses , and therefore they care not whether they serve him or no. And Satan presenteth Christ , all of mercy , and Satan and their hearts meeting together , the mistake is dangerous . It is a great art of faith , and an excellent skill to apprehend Christ sutable to our condition that we are in . When we be in any sin , then think him a Judge , then think of Moses , rather then of Christ , then think of Christ , as one that will judge both quick and dead , for their hard and wicked actions . But when we be humble , and broken-harted , and touched with sence of sin , present him as a sweet Saviour , inviting and alluring all to come to him . Come to me all ye , &c. Present him as a gentle Shepheard , present him in all the sweet relations he names himself by in the Scriptures , lest otherwise we do Christ dishonour , and our selves wrong . If thou have born him hence , tell me where thou hast laid him , and I will take him away . She was a likely woman indeed to take Christ away ; for a weak woman to take a heavy body away . But love thinks nothing impossible . Faith and Love agree in this , nothing is impossible . Love is strong as death . Neither love nor faith care for difficulties , they arm the soul to break through all . Tell me where thou hast laid him , and I will take him away . One would think the dead body might have frighted the woman , and the heavy body might have been above her strength ; but she was in such an extasie of love , and desire and grief , for want of her desire , that she considered not well what she said . They be words of passion , and indeed if you observe the story of Mary Magdalen , she was a woman of extremity in all conditions ; like Jonah , when he grieves , he grieves exceedingly , when he rejoyces , his joy is wound to the highest pitch . So she was full of love when she loved , and full of grief when she grieved , and full of joy when she joyed , she had large affections , all were in the highest measure , and strained to the highest pin in her , and that made her say , If thou hast &c. Jesus could not indure her longer in this perplext condition , he was too mercifull , and therefore saith , Mary ; she turned to him , and saith Rabboni , which is to say , Master . And Jesus said to her , Mary . The words are a sweet and loving intercourse between Christ and Mary ; in a seasonable time when she was in all her perplexity , and depth of sorrow for losse of her Lord. Christ seasonably at length , ( as not being able to hold any longer , but must needs discover himself , ) saith to her , Mary . You see first of all Christ beginneth , and saith , Mary , she answereth in the second place , and saith Rabboni ; and till Christ begins , no voice in the world can do any good . The Angels they spake to her , but till Christ spake nothing could comfort her . Christ began , and till Christ began nothing would comfort Mary . Christ began himself , and used but one word . It is a word , and but one word . Nothing will comfort but the word of Christ . The word that comforted her , when he spake , and it was but one word , and yet enough , ther● was such fulness of spirit , and comfort in that one word . And she answered with one word again . You may aske , why they spake but one word ? Beloved , he was full of affection , and she was full of affection also , too full to expre●s themselves in many words . As it is in grief ; Grief sometimes may be so great , that scarce any words are able to express it ; and if any words , then broken words , ( which shew fulness of affection ) rather then any distinct sense . Christ was so full , and she so full , that a word discovers . And indeed there was so much sense , and so much love , so much contained in these little words , Mary and Rabboni , that it is impossible to express them shorter , and her passion would not stay any longer discourse , it was by words , and by one word , Mary , it was by a word , which sheweth he took notice of her . Christ knowes the names of the Starres , he knowes every thing by name , he knows every thing of a man , to the very hair , he knowes their parts , and their very excrements of their parts , he knew her , and acknowledged her too ; Mary . 1. It is a word of knowledg , and familiar acquaintance , and acknowledgment . 2. It is a word of compassion , because he had held her long , and now could not longer . He pittieth the state she was in , he saw her ready to ●ink for grief , and melt for sorrow , and therefore he said , Mary . 3. As it is a word of compassion : so it is a word full of exceeding love . 4. And it is a word of peculiar appropriation ; Mary , whom I have so much respected heretofore . And a word of satisfaction on his part out of his pitty , and out of his love , and former familiarity & acquaintance . Mary , I am the man thou seekest , I know what all thy seekings tend to , thou wantest him whom thou lovest , thou wantest me , I am he , whom thou seekest . She answered him again , Rabboni , which is interpreted , Master . She returned him an answer again , she spake to him , he first began , then she follows , she found the virtue of his speech in her heart , there was an influence of it to her heart ; and his love witnessing to her heart , raised her love to him again . So it was an answer of Christs speech , and from the same affection , an answer of love , and an answer of exceeding large affection , and satisfaction to her soul . Oh my Rabboni , the soul of my soule , the life of my life , my joy , my rock , my all that can be dear to me . Rabboni , I have enough . As he desired to give her satisfaction , so she takes satisfaction in the word . And yet it was not full satisfaction ; for after she claspes about him , and would not let him go . It was an affection that stirred up much desire more and more to have communion with him , so that he was fain to check her afterward , Touch me not , for I am not yet ascended to my Father ; she had not enough , as indeed a believing affectionate soul hath never enough till it be in Heaven . And thus you see the sweet intercourse upon the apparition , and first discovery of Christ to Mary . He spake to her , and she answered him again with the same affection . And it is a word of dependance , as it is fit , Rabboni my Master , it is not only a word of honour , not any superior , but a superior in way of teaching , there was submission of conscience to the Rabboni ; as the Rabboni labouring to sit in the consciences of people . It is a Syriack word which signifieth in the originall , Multiplication of knowledge in him that speaketh , & that laboureth to breed much knowledg in him that is spoken to ; and therefore it is a word of great respect and dependance . She might well call him Rabboni ; for he was Master of Masters , Rabboni of Rabbonies , the Angel of the Covenant , the great Doctor of the Church , the great Gamaliel , at whose feet all must fit , and be taught . So ye see what sense and affections are in these little words . The fulness of heart that was in this Couple cannot be exprest , were it possible to say all that could be said . And therefore we leave the Hypothesis , and come to make application of it to our selves . First , we may learn here , that till Christ himself discovers himself , no teaching will serve the turn . No , the teaching of Angels will not serve turn , till Christ himself by his holy spirit discovers himself ; when Christ doth it , it is done . And therefore it should teach us so to attend upon the ministery , as to look up to the great Doctor , that hath his Chair in Heaven , and teacheth the heart . If he teach , it is no matter how dull the Scholar is . He is able to make any Scholar , if he instruct . I will not inlarge the point , because there be particular places , wherein they will be inlarged . The second thing I will observe is this ; That Christ when he teacheth , he doth it by words , not by Crucifixes , not by sights . We lost our salvation , and all our happiness by the ear , and we must come to it by the ear again . Adam by hearkening to Eve , and Eve to the Serpent , lost all , and we must recover salvation therefore by the ear . As we have heard , so we shall see . We must first hear , and then see . Life cometh in at the eare , as well as death . Faith ye know is the quickning of a Christian , the spirituall life of a Christian ; now faith comes by hearing . And therefore I beseech you in the bowels of Christ , set aside prejudice , and meekly attend Gods Ordinances . Do not con●ider who we are ; we are but poor Ministers , frail men as your selves . But consider the Lord that is pleased to convey life , and salvation , and grace , and whatsoever is fit to bring to Heaven this way : therefore they that despise this way , set light by salvation , as the Apostle saith , Acts 14. They judge themselves unworthy of the Kingdom of Heaven . They can read at home ; but is that the way God hath sanctified ? Did not the Manna stink , when gathered on the Sabbath day ? There is a curse upon all private industry and devotion , when it is with neglect of publick Ordinances . She could have no comfort till Christ spake . Nay the very sight of Christ could not comfort her . Let this I pray you be enough , that I may not inlarge the point any further . This is the way for comfort . We must hear him in his Ministers here , if we 〈…〉 him comfortably 〈…〉 after , Come ye blessed o● m● 〈◊〉 &c. 3. It was but one word . Mary ; and is there so much force in one word ? yea , when it is uttered by Christ . One word coming from Christ and set on the heart by the spirit of Christ , hath a mighty efficacy . The word had an efficacy in creating all things , fiat , fuit . Let it be done , it was done . Let there be light , there was light . So let there be light in the understanding , and there it shall be presently . So in all Christs cures , he said the word , and it was done . So in all spirituall cures , let him say the word , it is done . Nay a very look of Christ , if the spirit go along with it , is able to convert the soul , Respexit Christus , flevit Petrus amare , Christ lookt on Peter , he wept bitterly ; what will his word do , when his look will do so much ? It was but a word , and but one word , say but the word , saith he in the Gospel , and my Servant shall be healed . This should make us desire that Christ would speak , though but few words to the soul ; That he would cloath the words of men mightily with his word , and with his spirit , and then they will be mighty in operatio●●nd works . One word , but it was a pr●gnant word . It was full of affection , she knew it well enough . Mary . What to call her so familiarly , so sweetly by her accustomed name ; it wrought on her bowels presently . 4. But to go on , you see here again , that Christ must begin to us before we can answer him . He began to Mary , and then she said Rabbony , all the passages of salvation are done by way of Covenant , by way of commerce and entercourse , between God and man ; but God begins first . In election indeed we choose him , but he chuseth us first . And he knoweth who are his , and we know him ; but he knows us first . And in calling , we answer , I , but he calleth first , and we do but eccho to his call : in justification , forgivness of sins , we accept of justification , and submit to the righteousness of Christ , and Gods purpose of saving man that way ; but he giveth faith first , for faith is the gift of God. We glorifie him here on earth , but it is from a result of Gods glorifying us in Heaven , some earnests we have , but they are of Gods giving . All we do , is but reflexion of his love first , or his knowledge first . The Christian soul saith , thou art my God , I , but he saith first , I am thy salvation . As Augustine saith , non frustra dicit anima , Deus , salus tua , when God saith , I am thy salvation , it is ea●ie for the soul to say , thou art my God. And this may teach us in our devotions when we are to deal with God , when we are to bring to him any request , to desire him first to reveal himself to us , desire Christ to reveal hims●lf by his spirit to us . It is an errour in he case of mens devotions ; they think to bring something of their own strength , and to break in as it were upon God , without his discovery first . But Paul saith , Gal. 4. 9. We know God , or rather are known of him . We must desire , that he would make known his heart to us first , and then we shall know him again , that the would speak to us by his spirit , and then we shall answer to him again ; That he would say to our souls , he is our salvation ; and then we may lay claim to him , he is our God. Desire the spirit of revelation to reveal his bowels and love to us in Christ , by his holy spirit ; for certainly , in every return of ours to Christ , God begins to us , all in all , though not so sensibly ; but we ought to pray every day more and more for a sensible revelation , that God would reveal his love to us in Christ . And we cannot but answer , if Christ saith , Mary , Mary , cannot but answer , Rabboni . But you will say then , it is not our fault , but Christs fault if he must begin . If God begins , we shall answer . I answer briefly ; That God doth alwayes begin to us , and is before-hand with us in all dealings with our selves . He giveth us many motions , and never withdraweth himself from us ; but when he is despised , and slighted first : therefore let us take heed that we labour to answer Christs call , vvhen he doth call . If vve slight it , then in a judicious course , he ceaseth to speak further to us , if vve slight his beginnings of revelations . There be many degrees and passages to faith and assurance ; if vve do not observe the beginning , hovv God begins to reveal himself to us by little and little , speaking to us by his spirit in our hearts vvhen he begins ; then in a spirituall judgement sometimes he leaves us to our selves . And therefore let us regard all the motions of the spirit , and all the speeches of the spirit of Christ ; for he begins by little and little , else our consciences will say afterward , we are not saved , because we would not be saved . We would not yield to all the passages of salvation ; but when he was beforehand with us , and offered many sweet motions , yet we loved our sins better then our souls , and so repelled all . Therefore I beseech you do not refuse the sweet messages from Heaven , the gracious and sweet motions of the spirit of Christ , make much of them . God hath begun to you , be sure to answer . Learn it of Mary , when Christ began , she set not her heart and infidelity against it , but she opened her heart , and said , Rabboni ; learn therefore the duty of spirituall obedience , when God speaks , speak Lord , for thy Servant heareth . Do not shut your eares to the motions of Gods blessed spirit , do not harden your hearts against his voice , but open your hearts as she did ; Rabboni . Our Saviour Christ here saith , Mary , but when ? after he had concealed himself from her a long time . It is not presently , Mary , nor Rabboni . He had cōcealed himself a great while . Christ doth not usually open himself fully at first , though at first he doth in some degree ; but he observeth degrees , as in the church in generall . You see how that he discovers himself in his gracious promises by little and little , darkly at first , and at last the Sun of righteousness ariseth clearly . So the day-Starre ariseth in our hearts by degrees . It is a great while before Mary heareth the satisfying speech of Christ ; Mary . But why doth Christ thus conceal himself in regard of his fuller manifestation ? It is partly to try and exercise our faith , and other graces , and therefore God doth seem to withdraw himself in the sence of his love . 1. To see whether we can live by faith , or whether we be all together addicted to sense , as the world is , who live altogether by sense , and not by faith . 2. He would have our patience tryed to the utmost , he would have patience have its perfect work , she had much patience to indure all this ; but her patience had not a perfect work till Christ spake . 3. Christ will stir up , and quicken zeal and fervency in his Children ; and therefore he seemed to deny the woman of Cnnaan ; first he giveth no answer , but a harsh answer . A Dogge . And she works upon it , though I am a Dogge , yet Dogs have crumbs . All which denyal was only to stir up zeal and earnestness . And therefore though Christ doth not manifest himself to us at first , yet it is to stir up zeal and affection , to seek after him more earnestly . A notable passage there is of this , Cant. 3. 16. The soul sought Christ , and sought long , and sought in the use of all means ; but at length she waited , and in waiting she found him . 4. Christ doth this for to set a greater price upon his presence , when he comes to make his presence highly valued , when he doth discover hims●lf . Desiderata diu magis placent , Things long desired please more sweetly . And things , when wanted , are ingratiated to us , as warmth after cold ▪ and meat after hunger ; and so in every particular of this life . And therefore God to set a greater price on his presence , and that he would be held more strongly , when he doth reveal himself , he defers a long time . That is one reason why he did defer revealing himself to Mary , that she might have the more sweet contentment in him , when he did reveal himself , as indeed she had . Long deferring of a thing doth but inlarge the soule . Want inlargeth the desire , and capacity of the soul , so doth love . Now when we want that we love , that emptieth the soul marvellously much , it mortifieth affection . When God keeps off a long time , and we see it is God only must do it , then the affection is taken off from earthly things , and the heart inlarged to God by love , and the want of the thing we love . And therefore we set a price on the thing ; so that we are wonderfully pleasing to God. It is very beneficiall to our selves . What lost Mary by it ? so shall we lose nothing . We have it at last more abundantly ; We have it as a mighty favour . Mary taketh this as a new blessing all together . When things are kept long from us , & God only must discover . When the heart is kept from second causes , the heart is inlarged . Certainly , this comes from God , and God should have all the glory of it . God is wise , and therefore makes us to stay a long time for that we do desire . We all of us are in Maries case in a spirituall sense , sometimes or other , we misse Christ , I mean the sweet sense of Christ . Lay this down for a r●le , that Christians ought to walk in sweet communion with God and Christ , & that it ought to be the life of a Christian to maintain the Cōmunion , that Christ hath vouchsafed between us and himself . Then certainly we lose Christ wonderfully , and not against our minds , but willingly by our own slighting of him , and by our own undervaluing of him , or by our negligence , and presumption . Christ though he be low , yet he is great , and he will have us to know his greatness . There must be communion with due respect . One way or other , we deprive our selves of the sense & sweetnesse of communion with Christ . What must we do then ? we must do as this woman did , turn over every stone , use all kind of means , leave not one , till we find him ; and when all means are used , wait still . Persevere in waiting , as Peter speaks . Believers wait , hold out in waiting , for Christ in his time will come , he cannot hold long . As Joseph did suppresse his love and affection for politick ends a great while ; but his pitty towards his Brethren was such , that his bowels would not suffer him to conceal himself longer , his passion was above his policy . I am Joseph : And so let us in the use of all things , seek Christ , and the sweet sense of his love which is better then life it self . And indeed , what is all without Christ ? Christ is so full of compassion , he will not long suffer us to be prolonged ; but will at length satisfie the hungry soul : how many promises have vve to this end ? Take heed of such a temper of soul , as cares not vvhether vve find Christ , or no. Oh take heed of that , if vve vvill seek him , seek him as Mary , she sought him early in the morning , she brake her sleep , and sought him vvith tears . If any thing be to be sought vvith tears , it is Christ , and communion vvith him , she sought him instantly , and constantly , she sought him so , that no impediment could hinder her ; she vvas so full of grief and love . She sought him vvith her vvhole heart , she vvaited in seeking , that is the vvay to find Christ . Seek him early , in our younger times , in the morning of our years . Oh that we could seek Christ , as we seek our pleasures ; we should find more pleasure in Christ then in all the pleasures of the world ; if we could perswade our base hearts so much . Seek him above all other things . Awake with this resolution in our hearts to find Christ , never to be quiet , till we may say with some comfort , I am Christs , and Christ is mine . When we have him , we have all , seek him with tears ; at length we are sure to find him . He hath bound himself , that if we knock , he will open . And if we seek , we shall find . If we seek wisdom early with our whole hearts intirely , sincerely , seek Christ , for Christ , and then we shall be sure to find him as she did . Thus seek him in the word & Sacraments , wherein he discovers himself familiarly . Seek him in the , Temple . Christ was found in the Temple , and then we shall be sure to find him both here , and hereafter . Specially we shall find him in our hearts . You see how familiarly he comes to us in the word , speaks to us by a man , like our selves . And how familiarly by the Sacrament , by common bread , and common wine , sanctified to do great matters above nature , to strengthen faith . He cometh to us through our faces , into our souls in the Sacrament . He cometh to us , through our ears in hearing the word , through our sight in seeing the bread broken . He comes by familiar things , and by a familiar manner of conveying ; as if he should name every one , I come to thee , and give thee my body . Think with our selvs , now Christ cometh to me , when the Minister reacheth the bread and come to me , think of heavenly bread , & of the gift of Christ to me by means , & can he do it more familiarly ? Is it not as if he should say , Mary ? and that is the excellency of the Sacrament . It conveyeth Christ to all the Saints , and to every one in particular , as if he named every one . And what an incouragement is this to answer again , to open our hearts to receive him , together with the Elements ; to imbrace Christ , joyn with Christ , and then to keep him , when we have him ; do not lose him , he will not be so dealt withall , remember the Covenant we have made to him . I beseech you let these sweet considerations of Christ dwell in us , and work on every one of our hearts . If they do good on us here on earth , if we by faith lay hold on him , and have intercourse with him , what will it be in the day of judgement ? How comfortable will it be to hear him say to every one in particular , Come thou , and thou , stand on my right hand , sit and judge the world with me ? Doth he know our names now on earth , and giveth to every one particularly by himself , if we come worthily ? and will not he know us then ? oh that is far more worth then the worlds good , to know us then , and to call us by our names . Therefore I beseech you be acquainted with Christ . Have intercourse ( all we can ) with him in the word and Sacraments , and never rest , till we find this sweet result in the use of the means , That he is ours , and we are his . Take heed therefore in these times , desperately addicted to formality and Popery , I say take heed we do depend not upon any outward thing ; but look to Christ in all his Ordinances , look to the spirit ; all Gods children , the church of the first born , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are taught of God. Who can take away the opposite disposition of mans nature to goodness , but God by his spirit ? who can shine into the soul , and quicken the soul , but Christ by his spirit ? who is above the heart and conscience , but Christ by his spirit ? therefore take heed of formality , submit your hearts to the great Prophet of the Church , that Moses speaketh of , Deut. 18. who shall be the great teacher of the Church , lift up our hearts to him , that he would teach our hearts , and remove the naturall disposition that is in us , that he would take off the veil from our hearts , and teach not only what to do , but to teach the very doing of them . Teach us to hate what is ill ; teach us to believe , and to resist all Satans temptations ; who can teach this , but the great Teacher , whose Chair is in Heaven ? therefore take heed of depending on formall things . Lift your hearts to God , that he would joyn his teaching with all other teaching . This cannot be too much stood upon , I beseech you therefore take it to heart . Give me leave to add a few things more . If Christ speaketh in generall to Mary , she answereth in generall . And when he speaks aloof to her , she answereth aloof to him , a far off , and never gave him a direct answer , till he gave a direct word to her . When he said Mary , she gave him a direct answer Rabboni , not before . I beseech you therefore , let us not rest in generall promises , and the generall graces , that be so much stood on by some , That God hath a like respect to all . Trust not to that , we must not enter into his secrets ; but let us obey his precepts and Commandements . And withall remember this ; When we hear of a generall mercy and Commandement for all Nations to believe , and that Christ came to save a world of sinners , alas what is that to me , unless thou by thy holy spirit speakest to my soul , and saist in particular , I am thy salvation , and speakest familiarly to my soul . Generalls are in some degrees comfortable . But if I find not particular interest by the witness of thy holy spirit to my soul , if thou sayst not to my soul , I am thine , and thou art mine , all is to little purpose . Therefore in the desires of our souls in prayer , let us desire the Lord to reveal himself in particular . We trust too much in Generalls . God is mercifull , and Christ came to redeem the World. They be truths , and good foundations for to sound faith upon ; but they will not do the deed , till by daily prayer vve seek to the Lord , that he vvould in a particular manner reveal himself to us . This doth Paul pray for , Ephes . 1. That God would vouch safe to them the spirit of Revelation . And this is the office of the holy Spirit , his speciall office is , to reveal to every one in particular , his estate and condition to God-ward . The Holy Ghost knoweth the secrets in the brest of God , and in our own hearts . Now the Holy Ghost only can reveal the particular love that lyeth in Gods brest , to our particular souls . And therefore we should desire God , that the holy spirit may be sent to seal to us our particular salvation , and never be quiet till we be sealed in particular assurance , that we be they , whom Christ came to save . This we ought to labour for , if we labour for it , we shall have it , sometime or other ; for God loveth to be familiar with his Children . He loveth not to be strange to them , if they seek his love , but to reveal himself first or last . And few seek it , but God revealeth himself by his spirit to them , before they die ; if he doth not , they are sure of it in Heaven . And therefore they that be against particulars , they are enemies to their own salvation . Mary regarded not , while Christ spake of generalls . But when he came to particulars , then , Rabboni , and not before . Jesus saith unto her , touch me not , I am not yet ascended to my Father , &c. This verse containeth Christs Prohibition , or Christs Commission , or Charge . His prohibition . Touch me not ; and his reason , for I am not yet ascended to my Father . His Charge . Go to my Brethren . And then directeth what to say to them . I ascend to my Father , and your Father , to my God , and your God. The words be very naturall , and need no breaking up to you . But I shall handle them , as they follow one another . Jesus said to her , touch me not . Touch me not . Why ? he would have Thomas not only touch , but to put his finger into his side , that is more then touching him . But our Saviours intent is to meet with a disposition in Mary something carnall , something low and mean , in regard of this glorious occasion , Christ being now risen and glorified ; for his resurrection was the first degree of his glorification . And therefore touch me not . She came with too much a carnall mind to touch him , when we said Rabboni , it was not satisfaction enough for her to answer Rabboni ; but she runneth to him , and claspeth him , and clingeth about him , as the affection of love did dictate to her . But saith he , touch me not in such a manner , this is not a fit manner for thee to touch me in , now I am risen again . In a word , she had a thought to converse with Christ , in as familiar a manner , as before , when she powred oyntment on his head . He was the same person , but the case is altered ; that was in the dayes of his humiliation , now he was risen again , and it was the first degree of his glorification . There was another manner of converse due to him , and therefore , touch me not . Thou thinkest to touch me as thou didst before , but thou must not do it . She was too much addicted to his bodily presence . 1. It is that , that men will labour after , and have laboured for , even from the beginning of the world , to be too much addicted to present things , and to sense . They will worship Christ , but they must have a picture before them They will adore Christ ; but they must bring his body down into a peece of bread , they must have a presence . And so instead of raising their hearts to God and Christ in a heavenly manner , they pull down God and Christ to them ; this the pride , and base earthliness of man will do . And therefore saith Christ , touch me not , in that manner ; It is not with me now as it was before . We must take heed of mean and base conceits of Christ . What saith Paul , 2 Cor. 5. I know uo man now , according to the flesh , no , not Christ himself , now he is risen . Christ was of such a Tribe , Stature , had such gifts and qualities . What is that to me ? Christ is now Lord of Lords , and King of Kings . He is glorious in Heaven , and so I conceive of him . I know no man after the flesh , no , not Christ himself . I forget what he was on earth , and think of him , what he is now in Heaven . Therefore to bring him down to our base conceits , to sense , and the like , this is the humour of men , that labour to crosse the scope of the Gospel . For why are men so addicted to outward things , outward complements ? It is pride , it is satanicall pride ; they think that God is delighted with whatsoever their folly is delighted withall . Because amongst men , there must be a deal a doing : therefore they think God is well pleased with such things . God is a spitit , and though outward things be necessary , yet all must not be turned outward , as in Popery . We must not bring God down to our foolish conceits , as if he were delighted , as we are . 2. It is wonderfull easie too ; all outward things , any naughty men have them with their sins . Let a man perform a little outward complement , he may be what he will be , let him live as he will ; and be possest , that outward things will serve the turn , he is safe , his Conscience is daubed up , till God by sense of wrath awakeneth conscience , and then they shall find it another matter to deal with God then by complement . 3. There is also a great glory in outward things . There is commendations , and mens observance of them , as in the Pharisees , and in Popery . But the spirituall worship of Christ hath no observance to the eye of the world , it is between God and the soul , men naturally love those things that be glorious . It is said of Ephraim , that he loved to tread out the Corn , but not to plow ; that is , Ephraim will take that which is easie , but not that in Gods worship which is hard . There be two things in Gods service . An easie thing , which is outward complement . And an hard thing , which is , to trust him ; to deny our selves , to relie upon him , and live by faith . And that Ephraim will not do . Ephraim will tread the corn , because the Heifer may eat corn . But there be hard things in Religion which he will not practice . He will not plough . Touch me not , saith Christ . Thou hast not conceits spirituall enough to deal with me , now I am risen . But what is the reason , Touch me not , for I am not yet ascended to my Father ; That seemeth to be a strong reason . But it seemeth to be a contrary reason . Touch me not now , when my body is present , but touch me when I am gone , and removed out of sight of all flesh . Touch me not now , when thou mayst touch me , and touch me when there is an impossibility of touching me . This is seemingly strange ; But indeed there is no contrariety in it . Touch me not , for I am not yet ascended to the Father . There is a double meaning of the words . First of all , touch me not ; for I am not yet ascended , &c. Thou needest not claspe , and cling about me , as if I would stay no more with you below , I am not yet ascended to the Father , there will be time enough afterwards . For the word , touch , in the originall , doth not signifie meerly to touch ; but claspe , associate , joyn , and soder with a thing : the Scripture speaking of the evill man , you shall not touch him , that is , not make him one with him . The Devill shall not take him from Christ , and make him one with himself . It is a strange word in the originall , Thou claspest about me , thou dost more then touch me , thou clingest to me , and wilt not leave me , as if I would go presently to the Father ; but I am not yet ascended to the Father . That is one part of the meaning . But there is farther then that , I am not yet ascended to the Father , touch me not . That is , it is another manner of touch that I look for , better for thee , and in some regard for me , to touch me by the hand of faith when I am ascended to the Father , then touch me , and take thy full of touching me . But for the present I am not ascended , I have not done all . I have not manifested my self to my Disciples in full , when I am ascended , all is done , and then there is place for touch : And that I take is meant here , I am not yet ascended to the Father , thou thinkest I have done all is to be done ; but thou art deceived , I must ascend to the Father , and when I am there , I expect to be touched after another manner , after a gratious spiritual manner , which is by faith , as Augustine saith , well , send up thy faith to Heaven , and then thou touchest Christ . As he said in the Sacrament , Quid paras dentem , & ventrem , Crede , & manducasti : what dost thou prepare thy teeth and stomack for ? believe , and thou hast earen . So the best communion with Christ is to believe , till we come to Heaven to have eternall communion with him . This touch will do thee little good , and it pleaseth me as little . When I am ascended to the Father , then touch me at the full , so you see what Christ meaneth . The life of a Christian here , and the manner of the dispensation of Christ here , is by promise , and by his spirit that we should live by faith , and not by sense . The life of sight is preserved for another world , when we are fitted for it . She was not fit for a life of sense , but was to expect the Holy Ghost from Heaven , to be filled with that , and then to be filled with faith and love , and then to have an holy Communion with him in Heaven . But I am not yet ascended . Thus you see the meaning , touch me not . There be two reasons of Christs prohibition . 1. Her respects were too carnall and ordinary , considering he was in the state of glory . And then 2. for that there will be time enough : do not stand imbracing of me . There is a greater work for thee to do . Christ preferred the great work of giving notice to his Disciples of his Resurrection , before the Office of respect , and service to himself . Go about a duty , that I more regard a great deal . Go tell my Brethren , I ascend , &c. So that every part of the Text yields satisfaction to that prohition . Go ( saith he ) to my Brethren , I have another work for thee to do . Touch me not , Thou claspes about me as if thou hadst nothing to do : there is another work to do that pleaseth me better , and more fit for thee , to comfort them that are in distress , my poor Brethren and Disciples . And therefore go to my Brethren , and say unto them , so that Christ prefers a work of charity to his poor Disciples , before a work of complement to his own person . She clingeth about him , but this is not it I would have . Those poor souls are mourning and disconsolate for me , as if I ●●re clean taken away , go to them , and prevent their farther sorrow . God hath a wonderfull respect to others . It is strange that Christ should say , Go , and be reconciled to thy Brethren , and then offer thy sacrifice . As if he would have his own sacrifice neglected , rather then we should not be reconciled to others . And so a work of charity and love is preferred before an officium and complement to himself . Let us shew our love to the first Table in the second , our love to God by our love to man. Every thing hath its measure and time . Away therefore with this over-much imbracing and touching . Go thy way thou hast another work to do , Go to my Brethren ; And so you see ( as I take it ) the full meaning of the words . Observe the circumstances . Who must go ? Here is a Commission , and command . And to whom ? To the Disciples of Christ . And when doth Christ bid her go ? when he was risen , and in the first estate of glory . What is the Message ? Tell my Brethren , I am ascending to my Fath●● ▪ and your Father ; to my God , and your God. It is worth your considering a little . 1. Who is sent . A woman , a woman to be the Apostle of the Apostles , to bethe Teacher of the great Teachers of the world . Mary Magdalen vvas sent to instruct the Apostles in the great Articles of Christs Resurrection and Ascension to Heaven . By a Woman death came into the vvorld , and by a woman life was preached to the Apostles ; because indeed she was more affectionate , and affection taketh all . And that makes that sex more addicted to Religion , by the advantage of their affection ; for Religion is meerly a matter of affection : though it must have judgement shine before it , yet it is especially in the heart and affections . And she had shewed a great deal of affection , she stood out when the rest went away , John 19. 25. She was constant , and broke through all difficulties , and then God honoured her to be the first preacher of his Resurrection . Gods course is to trust secrets in earthen Vessels , that earthen Vessels should carry heavenly treasure , and therefore stick not at the Vessel ; but look to the Treasure . A woman may teach the greatest Apostle . Look not to the man , but to the Message . Elias will not refuse the meat because the Raven brought it . And a condemned man will not refuse a pardon , because a mean man bringeth it . Take off pride in spirituall respects . When God honours any man to bring news of reconciliation , stoop to him , of what condition soever he be . 2. To whom must she go ? Go , tell my Brethren the Apostles . Go to the Apostles that are disconsolate men , now Orphans , deprived of their Master and Lord. Disconsolate men , and not in vain , so not without cause ; for they had reason to be discomforted , not only for their want of Christ ; but for their own ill carriage towards Christ . One of them denyeth him , and the rest forsake him ; and yet my Brethren , go tell my Brethren . When did he speak this ? after his Resurrection in the state of glory , in the beginning of it , and when he is ascending to Heaven , and yet he owneth them as Brethren , though such Brethren , as had dealt most unbrotherly with him . But how came they to be his Brethren ? And how come we to be Christs Brother ? Christ is the first born of many Brethren ; He is the Son of God by Nature ; and all others , now , by grace and adoption . Christ is the Primo-genitus , amongst many brethren , and in Christ , we have one Father with Christ . We have one honour , we shall be all Kings , and Heirs of Heaven , as he is . If Sons , then Heirs : the Apostle makes the coherence . Now we are all in Christ , Sons of God , Heirs with him . To go to the condition of nature that he took , our nature , and therefore having our flesh , he is our Brother . The ●●ry Reprobate may say so . Yet that is a ground of comfort , that he is a man as we are , but that is not the main thing considerable . He is our Brother in a spirituall respect , in regard of adoption . He is the first Son of God , and we in him Sonnes . He is the first Heir of God , and we in him are Heirs . And therefore go to my Brethren . Beloved , It is a point of marvellous comfort , that Christ was not ashamed to call them Brethren , Psal . 22. 22. I will declare thy name amongst by brethren , saith Christ . Our Saviour Christ alludeth to that Psalm in this passage , and so it is read , 2 Heb. out of that Psalm . Christ hath taken all relations ( that are comfortable ) upon him , towards us . He is the everlasting Father , Isai . 9. The Prince of peace . He is a second Adam , and therefore a Father in that regard . The first Adam is the Father of all that perish . The second Adam is the Father of all that shall be saved . As he is our Brother , so our Husband . He could not be our Husband , except he were our Brother . He must take our nature , and be one with us , before we can be one with him . He is our friend , before this time he called them friends . As you see in John , I will call you friends . But here is a sweeter tearm Brethren . There is no relation that hath any comfort in it , but Christ hath taken it on him . He is our head , Husband , friend , Father , Brother , and whatsoever can convey comfort to us . And the truth of it is , he is these things more truly then any Relation is made true on earth . For these Relations of Husband and Wife , and Brother and Sister , and Father and Child , are but shadows of that everlasting relation that Christ hath taken upon him ; the reality and truth it self is in Christ . We think there is no Brother , but the Brother in flesh , no Father , but Father in flesh . Alas , these are but shadows , and quickly cease , the fashion of the world passeth away . Brother is another Relation whereof these are but shadows . These do but represent the best things that are in Heaven : Christ is the Father , Brother , Friend , and whatsoever is comfortable in Heaven ; therefore go , tell my brethren . I , but saith the poor soul , I that have been so sinfull , and so unworthy a wretch , shall I have comfort in this , that Christ is my Brother , and I am Christs ? I cannot do it . I profess thou canst not do it , flesh and blood must not teach it thee , thou must be taught by the spirit of Christ ; but consider how the Apostles used Christ . Thou canst not call Christ Brother , because thou hast been a sinner , and hast carried thy self unkindly to Christ . And did not the Disciples so ? did not they leave him , and one of them deny him , and that with Oaths . Therefore whatsoever our sins have been , deny not our relation to Christ . The poor Prodigal said , I am not worthy to be called a Sonne , I am not worthy to be called a Servant . He denyed not that he was a Sonne , but he was unworthy of it . And so I a● unworthy to be a spouse and brother of Christ , yet do not our unfaithfull hearts to much pleasure , as to deny our relation . The Apostles were so dignified , as to be called the Pillars of the world ; but these left him , and yet for all that in this time of their desertion of him , go tell my brethren . Therefore be not discouraged , go to Christ in our worst condition , in our greatest temptations , when our hearts misgive us most , that we have used God most unkindly , and Satan ply'd us most with desperate temptations , yet own him for our brother , who owned his Disciples , when they dealt most unkindly with him . I beseech you count it a comfort unvaluable , which no tongue is able to express , that Christ after his Resurrection , should call brethren . He might well call them brethren after the Resurrection , because then all debts were discharged by his death . He had paid their debts , and now the acquittance was due to them , because Christ , as surety , had payd all . Now I am risen , go , and tell my brethren so . If we can make use of the death and Resurrection of Christ , and say , Christ hath dyed for my sins , and rose again for my justification , I will interest my self in his death , I will claim the vertue of his Resurrection , then take the comfort of this . In Popery they had much comfort in those dark times , when a Company of proud carnall beastly men ruled the roast according to their own lusts , these Clergymen made a great pother with fraternity and brotherhood . And if they were of such a fraternity of Dominick or Francis , or meerly in a Fryars Coule ; it was not only satisfactory , but meritorious , they could not do amisse , away with these shadows . Here is the brotherhood that must comfort Christians , that Christ owned us for brethren after his Resurrection . He payd dear for it , alas , are we worth so much , that God should become man to die for us , to rise again for us , to justifie us , and make us brethren ? That infinite love , that God became man , and dyed for us , and rose again to own us for his brethren , will satisfie all doubts . Shall we doubt any thing of that love , when he out of his free love , will own us as brethren , shall not we own him ? I confesse it is a marvellous thing , in times of temptation it is difficult to make use of it . Oh , but pray with the good Apostle , Lord increase our faith ; with the poor man in the Gospel , I believe , Lord help my unbelief . So when any temptation cometh for our unworthiness , and our undeserving : then think Christ after his Resurrection call'd his Apostles brethren , and he will be content to be my brother , if I will believe , he dy'd for me , and I will cast my self upon him , therefore away with all doubts . There be many other observations out of the words . Will you have the first words in estate of glory , his first words after death ? go and tell my brethren . Think in a desperate extremity , think of the sweet message he sent by Mary Magdalen to his unworthy brethren , that he had dy'd for , and given his blood to make them his brethren . Think of his free love to you , it is not for your worthiness or unworthiness , but of his own free love that he came from Heaven to take your nature , it is his own free love that he came to die ; and therefore conceive not of worthiness , nor unworthiness ; but consider the command of God to believe , and if we perish , perish there . Cast our selves on our brother , that will own us in our worst condition , that is the grand use . 2. Again , if God owns us in his glorious condition , shall we be ashamed of the Doctrine of Christ , of the Children of God , to own them ? what saith Christ ? It is a terrible Thunderbolt ; He that is ashamed of me , and of my word before men , I will be ashamed of him before my heavenly Father . Take heed of being ashamed to stand out a good cause , in matters of Religion . Christ was not ashamed to call us brethren when we were at the worst , and he himself in a glorious condition ; he was in glory , and the Disciples drooping in consideratiof their guilt , that they had forsaken him , and yet brethren still . And shall not we own him , that owneth us in state of glory ? how shall we look that he will own us hereafter , when he tru●teth us with his cause and glory , and we betray all to pleasure such and such ? Can we look Christ in the face with comfort , if we neglect his cause , his truth and his Church ? 3. Again make this use of it , Christ is our Brother , and will not he take our parts . Absolon was a disobedient Son , yet Absolon would not let his Sister Tamar be abused , he would be revenged of that . And will Christ suffer his sister , his spouse , his Church to be abused long ? nay , will he leave his Dove , his love , his undefiled one , where he hath placed all his joy , and contentment to the malice and fury of the enemy long ? certainly he will not . Certainly he will be avenged on his enemies . If nature that he hath put into the wicked sinfull men , teach them to revenge indignities offered to their kindred , will Christ suffer his Brethren , his sister to be abused . Saul , Saul , why persecutest thou me ? now he is in Heaven , the Churches case is his own . And therefore comfort our selves with that sweet Relation , Christ hath undertaken to be our brother in state of glory ; what a comfort is it that we have a brother in Heaven ? what a comfort was it to the poor Patriarks , when they thought with themselves , we have a brother , Joseph , that is the second man in the Kingdom . And so , what a great comfort is it , for poor Christians to think , that the second in Heaven , that sitteth at Gods right hand , that is King of Kings , and Lord of Lords , and that ruleth all , is our brother . Is not this a main comfort , yea beyond all expression , if we could make use of it by faith , answerable to our trouble . Therefore go to Joseph , that hath laid up comfort for us , he hath comfort enough for us , he hath treasures of comfort , whatsoever is necessary for us ; we may have in Christ our elder brother . And therefore , go to my brethren . I beseech you , let us make a use of exhortation to be stirred up , to labor by faith to be one with Christ , and then he will be our head , our Husband , our brother , our friend , our all . Say what you can , Christ will be all in all to all his . He hath enough in him , of his fulnesse we shall receive , and grace for grace . Oh labour to be one with Christ . Do not lose such a comfort as is offered . He offereth himself first to be our Saviour and Redeemer , and then our brother , never rest therefore till we have part in Christ . And then labour to make use of in all temptations , catch fast hold of every thing that is usefull , as it is the nature of faith to do , like Benhadads Servants , who made use of that word , brother . He is my brother said the King of Israel , as common Offices make kindred He had but let passe the tearm of brother , and they would not let it go , but catcht at it , thy brother Benhadad . We see what wisdom flesh and blood can teach , to make an improvement of any comfort in the world , if by kindred , or office , or any relation in the world they make use of them . And when we be in Christ , shall not we make use of them , when we be troubled with sense of sin , or in desperate conditions ? when Christ calleth us brother , shall not we answer , I am thy brother ? Blessed be thy mercy and love that descended so low , as to make me thy brother . I beseech you let us not lose the comforts we may have in the Disciples , being called Christs Brethren , when they were in some sort enemies , but he knew their hearts were sound , and it was but their weakness : therefore let no weakness discourage thee . He will not quench the smoaking flax , nor break the bruised Reed . Is thy heartright to Christ , art not thou a false Hypocrite , a secret Traitor to Christ , and to his cause and Church ? then be of good comfort , thou mayst go to Christ , as to thy brother . Though Peter denyed him with his mouth , yet he confest him with his heart . And therefore , go tell my Disciples and Peter , he hath most guilt , and therefore hath most need of comfort . Be thy guilt never so great , if thou wilt come into Covenant with God , here is mercy for thee , and therefore make this use of it . Never forget in your worst condition , that may be , since Christ will stoop so low to own you to be brethren , to make use of it , if your hearts be right towards him . Go to my brethren ; now I come to the Commission , or Charge given to her ▪ Go to my brethren ; who is the party charged ? Mary : And what is her charge ? to go to the Apostles under the sweet tearm of brethren ; When doth he call them so ? after his Resurrection , when he was in the state of glory : what is the Message ? it is very sweet . Go , say to them , I ascend to my Father , and your Father , to my God , and your God. I ascend , that is , I presently am to ascend , in a very short time I shall ascend . It was but forty dayes between Easter and the Ascension ; and all that time Christ appeared now and then . It is the nature of faith , where it is glorious , for to present future things , as if present ; especially when they be near . I ascend , that is , I shall very shortly ascend , and it is all one , as if I ascend presently . To whom do I ascend ? I ascend to my Father . To my Father , that is not comfort enough , therefore to your Father too ; I ascend to God , that is not comfort enough : therefore to my God and your God. We shall unfold the words as we come at them . First Mary Magdalen a woman , a sinner , is used in the great work of an Apostle , to be an Apostle to the Apostles . I would there were that love in all men to teach what they know , and that humility in others to be instructed in what they know not . It were a sweet conjunction , if it were so . She was a mean person to instruct the great Apostles . But beloved , where there is a great deal of love , there they will teach what they know : and where there is humility , there they will be taught what they know not , though they be never so great . And God will humble the greatest , to learn of the meanest sometimes : therefore he sendeth Mary to the Apostles . I beseech you in matters of salvation stand not on tearms . Let us take truth from Christ , let us see God and Christ in it , see our own comfort in it , not stand upon persons . Aquila and Priscilla teach the great men knowledg . And so it is ; sometimes mean persons are honored to be instruments of great comforts to persons greater then themselves . She is to go to the Apostles under the name of Brethren , Go tell my Brethren . And she must go to the Apostles that were Christs Brethren , and owned to be so , now when he was in glory , when he was risen , and exempt from all his former abasements of the Crosse and grave , where he was held captive , three dayes under the dominion of sin ; when he was freed from all enemies of salvation , and had triumphed over all . Go tell my Brethren . So you see there is a sweet affinity and nearness between Christ and his . Christ took our nature on him for this end , he became flesh of our flesh , and bone of our bone , that we spiritually might be flesh of his flesh , and bone of his bone . It is no comfort at all , an inducing comfort it is , but no actuall present comfort , that Christ was incarnate for us ; for all the world might have comfort in that , Turks , Jews , Pagans , that had the nature of man in them . And all have some comfort in it , as their nature is dignified , and that he took not on him the nature of Angels , but the nature of man , his spouse , his Church it is , that hath the comfort of it . Therefore it is not sufficient , that he be bone of our bone , and flesh of our flesh ; but we must be bone of his bone , and flesh of his flesh . We must be ingraffed , and baptized into him by faith , and then the tearm holdeth , and never till then , so that there is a sweet nearness betwixt Christ and his . Brother is a most comfortable relation . It is comfort that he took our nature upon him , that God would take dust and ashes , earth into the unity of his person , for God to become man is a great dignifying of mans nature ; but to take not only our nature on him ; but to take our person particularly near to him , thou , and thou to be a Member of Christ , there is the honor of it . It induceth us to come to Christ that hath loved our nature so much . But the other is an actual present comfort , when we can say , I am my Beloveds , & my Beloved is mine . Our hearts are too narrow a great deal to imbrace the whole comfort that this word affords unto us . That Christ should own us as his Brother after his Resurrection ; for that sheweth a reconciliation . Brother is a tearm of friendship , nay more then a tearm of reconciliation , for a man may be reconciled to an enemy ; but it is a tearm of amity , to shew that when we believe in Christ , and are one with him , our sins are quitted , death is overcome , Satans head is crushed when God is reconciled . What have they to do with us ? they are only to serve our turns to bring us to Heaven , and fit us for it . I beseech you consider of the excellent freedom and dignity of a Christian ; his freedom , in that he is the Brother of Christ , free from all , being owned by Christ after his Resurrection , all being quit by his death , who w as our surety , else he should have been in the grave to this day . And then think of our dignity , to be Brother to him , that is King of Heaven , Lord of Lords , Ruler of the whole world , that hath all things subject to him . O that our hearts were inlarged to conceive the wonderful comfort that every Christian hath in this Relation . Go tell my Apostles under the sweet tearm of Brethren . Who art thou , will Satan say , flesh and blood a peece of earth , wretched Sot , wilt thou claim kindred of Christ ? I , saith the Christian-believing soul . It is true , if it were my own worthiness , it were another matter ; but shall I give him the lie , when he owned me for his Brother after his Resurrection , shall I deny the Relation ? therefore never believe Satans tempting words and sinful flesh ; for Satan cometh to us in our own flesh , and maketh us think God and Christ to be such and such . I but what saith Christ himself , believe him and not Satan , that cometh to thee in thy own despairing , dark , doubting flesh . Believe the word of Christ , who calleth thee Brother , if thou believest in him , and castest thy self upon him . This sheweth the dignity of a christian , when he is once in Christ , the excellent , super-excellent transcendent glory of a christian . When they told our Saviour Christ , that his Mother and Brethren were to speak with him ; saith he , they that hear my word , and do it , they are my Brother and Sister , and my Mother . This is the excellency of a christian that he is of so near a kin to Christ . When we believe Christ , it is all one , as if we conceived Christ , as if we were Brothers to Christ , as if we were of the nearest kindred to him . Nay it is more , he preferreth Mother , before Mother , Brother , before Brother ; ther ; Mother in spirit , before Mother in the flesh , and Brother in spirit , before all other Brothers . Therefore an excellent thing to be a christian . When once a Christian giveth himself to Christ , and denyeth his own doubting despairing heart , ( which is the greatest enemy he hath ; 1. Then what belongeth to him ? then God is his , and Christ is his ; he must have an inheritance , he is fellow Heir without , all are his . 2. What carrieth he in him ? He carrieth in him the spirit of the Father and the Son , and the graces of of the spirit which make him lovely to God. 3. What cometh from him ? Having the pretious graces of the Holy Ghost in him , what can come from him as a christian , but grace and comfort to others . He is a Tree of righteousness , and what can come from a good Tree , but good fruit ? so far he is so . So if you regard what belongeth to them , what is in them , the inheritance they shall have , or what cometh from a christian , that is , Brother of Christ , he is an excellent person , more excellent then his Neighbour : there is no man in the world , never so great , but is a base person in comparison of a christian . What will all be ere long ? if a man be not in Christ , these things will add to our vexation . It will be a misery to have had happiness , the greater will be the misery , when they must be parted withall . And therefore raise your hearts to consider of the excellent condition of a christian , when he is once the Brother of Christ . I confess it is an hidden dignity , as Paul saith , our life is hid with Christ in God. We have a life , a glorious life , but it is hid . It is dark , sometimes under melancholy , sometimes under temptations , sometimes under the afflictions of the world , and disgrace , and so it is an hidden excellency ; but it is a true excellency . The world knoweth us not more then they know God , and Christ ; but it is no matter , God knoweth us by name , He knew Mary by name ; as it is said in Isaiah , I have called thee by name . He is a Shepheard , that knoweth his sheep by name , and is known of them . He knoweth thee , and thee , and thee , by name , yea , and the hairs of thy head are numbred , and therefore it matters not , though thy dignities be hid with the world , yet God knoweth them , he hath written all thy members in a book , and he hath a book of remembrance of thee . And therefore it is no matter , though it be an hidden dignity , it is a true dignity to be a brother of Christ . Let us oppose this to the disgrace of the world , and to all temptations of discouragement whatsoever . What are all discouragements to this ? they fall all before this , that we are the Sons of God , and Brethren of Christ . What can discourage a man that is thus apprehensive of this Excellency upon good tearms . I will inlarge the point no further , but leave it to your own meditations , and the spirit of God work with it . Go to my Brethren . When doth he bid her go ? now after his Resurrection , when he was to ascend to Heaven . The first degree of his glory was his Resurrection , after his lowest abasement in the grave . You see that honour doth not change Christs disposition ; as it doth amongst men , when they be advanced to great places , they will not look on their old friends and acquaintance ; but Christ had no such disposition , he owneth his poor Disciples in their greatest abasements . Go tell my Brethren . Now , when he was in state of glory , ready to go to Heaven , and he giveth them a more comfortable title now , then ever before . In the Gospel he called them Servants and friends and Apostles and Disciples ; but now Brethren , a word of all sweetness , and nothing but sweetness . Go tell my brethren presently , Christ would have no delay ; for he saw they had present need . Christs love is a quickening love , and the fruits of it are very speedy . There is more then angelicall swiftness in Christ , when there is need of him . God helpeth at need , in the most seasonable time , and he knoweth the time best of all . He did but rise in the morning , and the very same day , Go tell my Brethren : ye have Cant. 2. that Christ cometh leaping upon the Mountains , when he was to help his Church , he leaped over the Mountains , as in the eight verse . The voice of my Beloved , behold he cometh leaping upon the Mountains , skipping upon the Hills . He cometh from Heaven to Earth , from the Earth to the Grave , and now he is risen , he is all in hast , he maketh no stay , because his manner of dispatch , is , to help and comfort by the Ministry of others . God quickly , do not stand imbracing of me , but go and tell my Brethren . But why then do not we find comfort sooner , that are afflicted . Answ . Beloved , where is the fault ? Is it in Christ ? you stand out at staves end with Christ , you will not imbrace comforts when they be offered , or else you be not sufficiently humbled ; for he is wise , as he is swift , he knoweth which be the best times . You see then , that Christ ( as soon as ever it is fit for him ) he will come . If he should come sooner , he would come too soon ; if afterward it would be too late . He is the best discerner of times and seasons that can be , and therefore wait his leasure . If thou want comfort , humble soul , whatsoever thou art , wait his leasure , certainly he knoweth the best time , and when the time is come , he will come . He that will come shall come , there is no question of that . Now as he sent her in all hast , preferring it before any Complement to his own person ; so it is a constant love : as it is a quick love , that God bears to his Children , so it is a constant , invincible love . They had dealt most unbrotherly with him ; for every one had forsaken him , and Peter had denyed him : yet go , tell my Brethren . One would think this water would have quenched this fire , this unkind , and unbrotherly dealing would have quenched this love in Christs breast . It is true , if it had been the meer love of man , it had been something ; but it was the love of an infinite person , that took our nature out of love , and therefore it was a constant and invincible love ; nothing could conquer it , not the thoughts of their unkind dealings , no not their denying and forsaking of him . But still , go , tell my Brethren . Love is strong as death . Death could not hold Christ in the grave , but love held him on the Crosse . When he came to the work of our Redemption , love then held him on earth ; but when he was in the grave , it brake through all there . Indeed , it was stronger then death in Christ . Why is Christs love so constant , so invincible , that nothing can alter it ? The ground of it is , it is free love . He fetcheth the ground of his love from his own heart , not from our worthiness , or unworthiness , but from his own freedom , and Gods eternal purpose . God hath purposed to save so many , and those , and no more he giveth to Christ to save . And God looketh on his own purpose , and Christs free love , and that is the ground of all . And therefore whom he loveth , he loveth to the end , because he looked on us in his election . The Lord knoweth who are his , the foundation is so sure , if once we be Gods , we are ever Gods. For Christ looks on us in Gods election : therefore if ever he sheweth his love to us , once his love , and for ever his love . If any thing in man could hinder it , it would have hindered it at our first conversion , when we were at worst , even enemies ; if nothing could hinder it then , what can hinder it afterwards ? as the Apostle reasoneth strongly , Rom. 5. 10. If we be reconciled by his death , much more will he save us by his life . If when we were enemies , we were reconciled to God by the death of his Son , now much more being reconciled , shall we be saved by his life . If when we had no goodness , but opposition , and rebellion in us , we were saved by his death , Christ is much more able to save us now by his life , triumphing over death , and being glorious in the Heavens . Oh , but saith the poor soul , I am a poor weak Creature , and ready to fall away every day . I , but Christs love is constant , whom he loveth , he loveth to the end . What saith the Apostle , Rom. 8. neither things present , nor things to come , shall be able to separate us from the love of Christ ; and therefore be strong in the Lord , and in the power of his might , do not trust to your selves , nor trouble your selves for things to come . If thou be free from guilt of former sins , never question time to come , God is unchangeable in his nature , unchangeable in his love . He is Jehovah , I am alwayes , not I was , or will be , but I am alwayes . If ever he loved thee , he will love thee for ever . You see the constancy of Christs love , go tell my Brethren ; now when they had most deeply offended him , they were Renegadoes , having all left him , and then when he had most need of their comfort , being in greatest extremity , and yet go tell my Brethren . Beloved , let us not lose the comfort of the constancy and immutability of Christs love . Let us conceive that all the sweet links of salvation are held on Gods part strong , not on ours , the firmness is on Gods part , not on ours . Election is firm on Gods part , not on ours . We chuse indeed as he chuseth us ; but the firmness is of his chusing : so he calleth us , we answer ; but the firmness is of his action . He justifieth , we are made righteous , but the firmness is of his imputation . Will he forgive sins to day , and bring us into Court , and damn us to morrow ? no , the firmnesse is of his action . We are ready to run into new debts every day ; but whom he justifieth , he will glorifie . The whole chain so holdeth , that all the Creatures in Heaven and Earth cannot break a link of it ; whom he calleth , he will justifie and glorifie : therefore never doubt of continuance , for it holds firm on Gods part , not thine , God imbraceth us in the arms of his everlasting love , not that we imbraced him first . When the Child falleth not , it is from the Mothers holding the Child , and not from the Childs holding the Mother . So it is Gods holding of us , knowing of us , imbracing of us , and justifying of us , that maketh the state firm , and not ours ; for ours is but a reflexion , and result of his , which is unvariable . The sight of the Sun varieth , but the Sun in the Firmament keepeth alwayes his constant course : so Gods love is as the Sun invariable , and for ever the same . I only touch it , as the foundation of wonderful comfort , which they undermine that hold the contrary . The next point is , that Christ chose Mary to go tell his Brethren , and under the sweet title of Brethren , to deliver this sweet message , I am going to my Father and your Father , to my God , and your God. He telleth them the sweetest words in the worst times . This point differeth from the former thus . The former was , that Christs love is constant , and alwayes the same ; but now Christ most sheweth his love when we are most cast down , in the worst times , if our casting down be with repentance . He never said Brethren before , but reserved the tearm of Brethren for the worst time of all . The sweetest discoveries of Christ are in the worst times of all to his Children . Mothers will bring out any thing to their Children that is sweet & comfortable to them in their sicknesse ; though they frowned on them before , yet the exigency of the Child requires it when there is need , any thing cometh out that may please the Child . The poor Disciples were not only in affliction , being the scorn of the world , the Shepheard being smitten , and the sheep scattered : but their inward grief was greater , they were inwardly confounded , and ashamed to see Christ come to such an end , they were full of unbelief , though Christ had told them , he would rise again , they could not believe ; and so what with fear , and what with doubt , and what with grief for their using of Christ so unkindly , and leaving him , certainly they were in a perplexed and disconsolate condition : yet now , go and tell my Brethren . We see then , that after relapses , when we be in state of grace , to deal unkindly with Christ , must needs be matter of grief and shame ; yet if we be humbled for it , and cast down , even then Christ hath a sweet message for us by his holy spirit . Go tell my Brethren . In the Canticles , The Church , the spouse of Christ , had dealt unkindly with Christ , by losing him and forsaking him . Chap. 3. 5. In the third Chapter she had lost him , and sought him on her bed , but found him not , she rose , and went to the watchmen , and then went through the City , but found him not , at length she found him , whom her soul loved . Then Christ speaks most sweetly and comfortably to her in the beginning of the fourth Chapter ; but especially in the sixth Chapter , after she had dealt most unkindly with Christ . He standeth at the door knocking and waiting , till his locks dropt with rain , in resemblance of a Lover that standeth at the door , and is not suffered to come in . Afterward he leaveth her for this unkindnesse , yet not so , but that there was some sweet relish left upon the door . God alwayes leaveth something in his Children to long after him , and at length after much longing , Christ manifesteth himself sweetly to her , Chap. 6. 4. and breaketh out . Thou art beautiful O my love as Tirzah , comely as Jerusalem , terrible as an Army with banners , turn away thine eyes from me , for they have overcome me , thy hair is as a flock of Goats , &c. and so goeth on , my Love , my Dove , my undefiled one . He could not satisfie himself in the commendations of his Church , being as it were overcome with love . And this sheweth , that after we have dealt unkindly with Christ , and our consciences are ashamed , and abashed with it , as it is fit they should , yet if we will wait awhile , and be content , not be desperate , nor yield to temptation ; if we stay but a while , Christ will manifest himself to us , and shew that he valueth , and prizeth the hidden graces , we cannot see ; he can see gold in oare . He can see hidden love , and hidden faith and grace , that we cannot see in temptations , and he will manifest all at length , and shew his love when we stand most in need of it . We see it in David , who was deeply humbled for his folly with Bathsheba ; for there was not one , but many fins , as murder and adultery , &c. yet being now humbled , God sent him , and Bathshebah , wise Solomon to succeed him in his Kingdom . He forgetteth all , and so you see our Saviour Christ forgetteth all their unkindness , he biddeth her not go tell my Renegate Disciples , that owned not me , they care not for me , I care not for them , I am above death , and all , and now will use them , as they did me ; oh no , but go tell my brethren , without mentioning any thing that they have done unkindly . What is the reason ? it is sufficient to a gracious soul , that it is thus . It is the course of God , but there be reasons to give satisfaction . First , the love of Christ to a poor disconsolate afflicted soul is most seasonable , when they have relaps'd and dealt unkindly with Christ , then Christ not only forgiveth , but forgets all , nay and calleth them under the tearm of Brethren , which is more then forgiving and forgetting . Oh now it is seasonable ; for there is a wonderful dejection of spirit after unkind usage of Christ , in a soul that knowes what Christ means . It is as a shower of rain after great drought , it falleth weighty upon the soul . Secondly , The freedom of Christs love most appeareth then , when no desert of ours can move it ; for is not that love free , when we have dealt unkindly with him , and joyned with the world , and with the flesh , and dealt slipperily with him , that then he will speak kindly to us , and make love to us . Lord , if I had had my due , what would have become of me ? If he had sent them word according to their deserts , he might have said , go tell the Apostate base people that have dealt unworthily with me , whom I will send to Hell. Oh no , but tell my Brethren ; his free love appeareth most at such times , when our souls are most dejected . Thirdly , Satan roareth then most then he most of all sheweth his horns , when we are relapsed , oh saith he , if thou hadst never found kindness it had been something ; but thou hast dealt unworthily , that hast had so many favours , and dost thou so requite the Lord of glory ? Now this love of Christ doth exceedingly confound Satan , and trouble his plots : he knoweth then , that God leaveth men , and he joyneth with a guilty conscience , and a guilty conscience maketh them to fear all they have deserved : shall I look God in the face , & Christ in the face , when I have used them thus ? shall I receive the Sacrament , and joyn with Gods people ? now Satan doth joyn with guilt of conscience , and carrieth it further , and when God seeth them dejected and humbled for this , he speaketh more comfort to them then ever before . There is none of us all , I can except none , but had need of this : have we dealt so unkindly with Christ since our conversion ? have not we dealt proudly , and unkindly , and carlesly with him ? and if we have the love of Christ in our brests , it will shame and abash us . Now if we have joyned with a temptation , Satan will say ; will you go to God , and to prayer , that have served God thus ? shall I yield to this temptation ? if we can shame our selves , and say , Lord I take all shame to my self , I have dealt most unworthily with thee ; we shall hear a voice of comfort presently . And therefore whatsoever our condition be , be invited to repentance , though thou hast fallen , and fallen again , I have dealt unkindly ; did not Peter so , and yet , go tell my Disciples , and tell Peter . The Pope will have him head of the Church , I am sure he was head in forsaking of Christ , and indeed Christ ever upbraided Peter with forsaking of him , now only he biddeth him feed , feed , feed , that he might take more notice of it ; but he was so kind , that he never cast it into his teeth . Obj. But saith the poor drooping soul , if I had never tasted of mercy , it had been something . Answ . But object not that ; for though Peters offence was great , yet his offence was great ; and though thy sins be great , yet if thy repentance and humiliation be answerable , thou shalt have most comfort of all . And therefore let no man be discouraged . If we go on in sinful desperate courses , as the fashion of the world is , speak what we can , if we speak out our lungs , many will not leave an oath , nor their prophane base courses , and filthy wayes ; ill they have been already , and ill they will be , till they come to Hell. Some such there be ; but better , we are to speak to : whosoever thou art , that are weary of thy prophane base godless courses , be humbled for them . When thou art humbled , and broken-hearted , then think of Christ as he offers himself , think of nothing but love , nothing but mercy . Satan will picture him thus and thus ; but when thou be●st humbled and broken hearted , he is readier to entertain thee , then thou art to fly to him . And therefore at such times consider how Christ offereth himself to thee . He that dyed for his enemies , and seeks them that never sought him , that is found of them that sought him not , will he refuse them that seek him ? If thou hast an heart humbled , and hast a desire of favour , will he refuse thee , that receiveth many in the world ? therefore do not despair . We as Ambassadors beseech you , saith the Apostle . Thou desirest Gods savour , and Christs love , thou desirest them , and Christ intreateth thee , and then thou art well met . Thou wouldst fain have pardon and mercy , so would Christ fain bestow it upon thee : therefore joine not to Satan , take heed of temptations in such a case as this is , take heed of refusing our own mercies ; when God offers mercy in the bowels of his compassion , r●fuse it not . Christ is ready to shew great kindnesse in our greatest unkindnesse , if we be humbled for it . But this belongeth to them that be broken hearted , that can prize and value Christ . They that go on in presumptuous courses shall find Christ in another manner of Majesty , they shall find him as a Judge , whom they despised as a Brother , and they that will not come in , and subject themselves to his mercy , they shall find his justice . If they will not come under this Scepter , they shall find his rod of Iron to crush them to pieces . And therefore let no corrupt carelesse person , that will go on , fortifie their presumption from hence . It belongeth only to them that be humbled , and abased with the sight of sin , and consideration of their unkindness , and unworthy dealings with Christ . I know such are not subject to discouragement , and Satan is most ready to close with them , in strong temptations above all . Oh but let them never despair , but consider what the Apostle saith , while sin aboundeth , grace aboundeth much more . If there be height , depth , and breadth of sin in us , there is now more height , and depth , and breadth of mercy in Christ , yea more then we can receive . I have fallen from God , saith the soul : what if thou hast ? but God is not fallen from thee . Peter denyed Christ ; but did Christ deny Pete ? no , Christ hath not denyed thee . What saith the Lord in Jeremy , VVill the Husband take the VVife when she hath been naught ? no ; yet return to me O Israel . But say , thou hast been false , and committed such and such sins , whatsoever they be , though Adultery , yet return to me . Quest . Oh but is it possible God should do it ? Resol . Yea , it is possible with him , His thoughts are not as thy thoughts , his thoughts are as far above thine , as Heaven is above Earth . Obj. Why , no man will do it ? Answ . I , but here is the mercy of a God , I am God , and not man : therefore his comforts fail not . If he were so , he would not regard one that hath been so unkind ; but he is God , and not man. Go to my Brethren , I come now to the matter of the Commission , tell them , I ascend to my Father , and your Father , to my God , and your God , which is all included in Brethren ; for if we be Gods in Christ , then God is our Father . But we must not deal in few words with disconsolate souls , but come again , and again with the same words . As how many times have you the comfort of the M●ssiah in Isaiah , and the rest of the Prophets , again , and again . Our hearts are so prone to doubt of Gods mercy , of Christs love , especially after guilt , that all is little enough ; and therefore our Saviour studieth to speak sweetly to the heart . Go tell my Brethren : that which a carnall heart , and curious head , would count Tautologie , and superfluity of words , a gracious heart thinks to be scantness ; oh more of that still , I have not enough . This is the pride of men , that will have all things to satisfie a curious ear ; but a gracious heart hath never enough . And therefore Christ addeth comfort to comfort . Go tell my Brethren , I ascend to my Father , and their Father , to my God , and their God. The Message it self is Christs ascension . The place whither , is to the Father , a common Father to him , and them ; every word hath comfort . I ascend . I ascend to the Father , and to my Father , and your Father too ; now I have quitted my self of death and sin , imputed to me as a surety , & I am going to Heaven to make an end of all there . I ascend to God , to my God , and to your God. We have all one common Father , and one common God ▪ First , for his ascension , he did not yet ascend . Why then doth he speak for the present . I ascend , that is , I am shortly so to do . And it was in his mind , it was certainly so to be ; and therefore he speaks of it in present . It is the phrase of faith , to speak of things to come , as if they were present , faith makes them so to the soul ; for it looketh on the word , and all things , as they are in that word , who will make good whatsoever he saith . And therefore it is the evidence of things that are not yet , yet they be evident to a faithfull soul . If we could learn this aright to make things to come present , what kind of people should we be ? could we think of our Resurrection and ascension , and glory to come , as present , they would be present to our faith : the things present , or sense , could not withdraw us . If we could set Hell before us , could the pleasures of Hell bewitch us ? if the time to come were present , could any thing in the world withdraw us ? it could not be . And therefore it is an excellent skill of faith to set things to come before us , as present . He ascendeth , he implyeth , that he was risen , that was past , and therefore he nameth it not . All Christs mind was on ascending . Those that are risen together with Christ , their mind is all on ascension , all on Heaven . And this is one main reason , because where any thing is imperfect , there the spirit resteth not , till it attaineth to that perfection , that it is destinated unto . When any thing hath a proper element and place , where it must rest , it resteth not till it be in its proper place and Element . The perfection of the soul is in Heaven to see Christ face to face , and God in Christ . Heaven is the Element of a Christian , it is his proper Region , he is never well till there , and there is his rest , his solace and contentment , and there all his desires are satiated to the utmost . Till we be in Heaven , we be under desires ; for we be under imperfections . All the while we are in imperfections , we are in an uncomfortable estate , and while we be so , we are not as we would be . And therefore wheresoever any are partakers of Christs Resurrection , they mind the ascension as present . Where any grace is , there the thoughts are for Heaven presently . Let us take a scantling of our dispositions from hence . There be many that think it good to be here alwayes , they never think of ascending . If they could live here alwayes , they would with all their heart ; but it is not so with a Christian , it is his desire to be where his happiness , his Saviour , his God , and Father is , where his Country and inheritance is ; and therefore he mindeth ascension , and things to come . When any thing is done , he thinks , that what is done , is not yet enough . As your great Conquerours in the world , they forget what they have conquered , and remember what they have yet to do . So Christ , having got conquest over death , he thinks now of ascension , to conquer in the eyes of all ; for it is not enough to conquer in the field , but he will conquer in the City , he will conquer to Heaven , and make shew of his Conquest . I ascend to lead captivity captive , to make a shew , as it is exprest , Colos . 2. 15. While any thing is to do , or receive , our souls should not be satisfied , but still stretched out to desire further and further still , more and more still , till we be there where our souls shall be fill'd to the uttermost , and there is no place of further de●ire , as Heaven is the place to satiate , and fill all the corners of the soul . Quest . But how shall we know whether we be risen with Christ , or no ? Resol . Partly , we may know it by our former courses . Christ , when he was risen , all the Clothes were laid together in the grave , he left him behind , and rose with an Earth-quake , there was a commotion , and after his Resurrection he minded Heaven . So if ye be risen with Christ , your former vile courses lie in the grave , your Oaths are gone , prophaness and wickedness of life gone . Tell you me , you are risen , while you carry the bonds of your sins about you ? your prophane , wretched , swearing , ungodly persons , filthy speakers , that have an heart more filthy , vile in body and soul , can they have any part in Christ ? where is that , that bound you before , you carry it about still : therefore you be in the bonds of the Devill , you be in the grave of sin , there is no rising . Resurrection is with commotion , there was an Earth-quake when Christ arose , and there is an heart-quake when the soul riseth ; can the soul rise from sin without commotion ? In the inward man there will be division between flesh and spirit , without any adoe at all ; and therefore they that find nothing to do in their spirits , where is their rising again ? But that which is proper to the occasion in hand , is the third , where grace is begun , there will be an inward proceeding and ascending with Christ . How shall I know therefore whether I ascend ? First , by minding things above , the Apostle telleth us directly , Col. 3. 1. Mind things above , be heavenly minded in some sort , live the life that Christ did , after his Resurrection ; all his discourse was , after his Resurrection of the Kingdom of Heaven , and his mind was on the place , whither he was to go , and so a true Christian indeed , that is truly risen , his thoughts and discourse is , ( when he is himself ) heavenly . Other things he useth as if he did not , as while we be in the world , we must deal with worldly things ; but we must deal with them , as that which is not our proper Element , 1 Cor. 7. 37. They used the world as if they used it not ; and they married , as if they did not ; for they knew the fashion of this world passeth away . And therefore they that affect earthly glory , carnal affections and delights , they cannot think of these things with any comfort . They be moles which grovel in the Earth . Some make a profession , and they ascend higher as Kites do ; but they look lowe : they make high professions , but their aims are low . The true Eagles that ascend to Christ , as they ascend , so they look upward , and upward still ; they do not mind things below , they do not take a high pitch , and still continued arthly minded ; but they look high , as well as ascend high : therefore let us not deceive our selves . 2. Yet more particularly , those that ascend with Christ , they that are in Heaven , and they that are on earth do the same things , though in different degrees and measure . What do they in Heaven ? there they meddle not with defilements of the world , and so though a Christian be on earth , he defileth himself not with the world , or ill Company . He will converse with them , but not defile himself with them . They that be in Heaven , are praysing of God , and so be they much in praysing of God here . They that be in Heaven , love to see the face of God , they joy in it . And they that be heavenly-minded here , joy in the presence of God , in the world , the Sacraments and his Children . If they be ascended in any degree and measure , this they will do . And then they will joy in communion with God , all they can , as they do in Heaven : you have some carnal dispositions , that are never themselves , but in carnal Company like themselves . If ever we mean to be in Heaven , we must joy in Heaven , on Earth , that is , in them that be heavenly in their dispositions . If we cannot indure them here , how shall we ever live with them in Heaven ? What was Christ to ascend for ? what is the end of his ascension ? The end of his ascension was to take possession of Heaven in his body , which had never been there before . 1. And he was to take possession of Heaven in his body , for his Church , that is , his mystical body . So he ascended to Heaven , carried his blessed body ( that he took in the Virgins womb with him . ) 2. And likewise he ascended to Heaven , to take up Heaven in behalf of his Spouse , his Church , as the Husband takes up Land in another Countrey , in behalf of his Wife : therefore he did ascend . 3. And likewise he ascended to leave us his spirit , that he might send the Comforter . He taketh away himself that was the great Comforter , while he was below . He was the Bridegroom , and while the Bride-groom was present , they had not such a measure of the spirit , Christs presence supplyed all ; but Christ ascended to Heaven , that his departure from them , might not be prejudicial to them ; but that they might have comfort through the God of comfort , the spirit of comfort , the Holy Ghost . I will send the Comforter . And though there was no losse by the ascension of Christ , they might fear by losing of Christ , that all their comfort was gone . I , but Christ telleth them , I go to prepare a place for you . He goeth to take up Heaven for his Church , and then to send his spirit . What a blessed intercourse is there now , since Christs ascension , between Heaven and Earth ? Our body is in heaven , and the spirit of God is here on earth . The flesh that he hath taken into heaven , is a pledge that all our flesh and bodies , shall be where he is ere long . In the mean time we have the spirit to comfort us , and never to leave us till we be brought to the place where Christ is . This is great comfort , and this is the main end why Christ ascended to the Father , that he might send the comforter . And comfort might well come now in more abundance , then before , because by the death of Christ all enemies were conquered , and by the Resurrection of Christ , it was discovered , that God was appeased . The Resurrection of Christ manifested to the world what was done by death , and now all enemies being conquered , and God being appeased , what remains but the sweetest gift next Christ , the Holy Ghost . And that is the reason why the holy Ghost was more abundant after Christs Resurrection , because God was fully satisfied ; and declared by the rising of Christ , to be fully satisfied , and all enemies to be conquered . 4. One end likewise of his Resurrection was , to make a shew of his Conquest . There is a double victory over the Enemy . There is a victory in the field , and triumph together with it . And then there is triumphing in Civitate Regia , a triumphing in the Kingly City . So Christ did conquer in his death , and shewed his Conquest by resurrection ; but he did not lead captivity captive , and make shew thereof till he ascended , and then he made open shew of his victorious triumph in Civitate Regia . 5. One special end likewise why he would have this Message sent , that he was to ascend , was that he might appear there in Heaven for us , as Heb. 9. He appears for ever in Heaven for us , and maketh intercession for us . When the high Priest was to enter into the holy of holies , ( which was a type of Heaven ) he carried the names of the twelve Tribes ingraven in stones upon his brest . Christ our true high Priest being entred into the true Holy of Holies , carried the names of all his Elect in his breast into Heaven , and there appeareth before God for us . He carrieth us in his heart . Christ doth fulfill that which in John 17. he prayeth for ; appearing in heaven before his Father , by virtue of his blood-shed , and that blood that speaketh better things then the blood of Abel , it speaks mercy & pardon , the blood of Abel crieth for vengeance & justice ; but the blood of Christ saith , here is one that I shed my blood for . And when we pray to God , God accepts of our prayers , and by virtue of Christs blood-shed , there is mercy and pardon , and favour procured ; which is sprinkled by faith upon the soul , God manifesting to the soul by his spirit , that Christ dyed in particular for such a soul ; which soul praying to God in the name of Christ , that blood not only in Heaven , but sprinkled upon the soul , speaketh peace there . The spirit saith that to the soul , which Christ doth in Heaven . Christ saith in Heaven , I dyed for such a soul , the spirit saith in the soul , Christ dyed for me , and the blood of Christ is sprinkled on every particular soul . As Christ in Heaven appears , and intercedeth for me , so the spirit intercedeth in mine own guilty heart , that always speaks discomfort , till it be satisfied with particular assurance . Christ dyed for me , and God is mine , and Christ is mine . Thus particular faith sprinkleth the blood of Christ upon the soul . So that now my sins are not only pardoned in Heaven , but in my soul . There is not only intercession in Heaven , but in my soul . My soul goeth to God for pardon and for mercy , and rejoyceth in all the mercies it hath , and hopeth to have . What is done in Heaven , is done in a mans soul by the spirit in some measure . 6. The last end is , that he might shew that our salvation is exactly wrought , that God is perfectly satisfied to the full , else he should never have risen , much lesse ascended to Heaven . And therefore if we once believe in Christ , for forgiveness of sins , and yet say , I doubt of salvation , it is all one , as if you should go about to pluck Christ from Heaven . The doubtful distrustful heart , till it be subdued by a spirit of faith , saith , who shall ascend to Heaven , to tell me whether I shall go to Heaven ? or who shall enter into the deep to tell me , I am freed from hell ? I am afraid , I shall be damned , saith the guilty heart ; till the spirit of God hath brought it under , and perswaded it of Gods love in Christ . Say not , who shall ascend up to Heaven ? for that is to bring Christ down from Heaven . And what an injurious thing is it to bring Christ from heaven , to suffer on the Crosse . This is a great indignity , though we think not of it , to doubt of our salvation , and not cast our selves on his mercy ? For as verily as he is there , we shall be there . He is gone to take up a place for us ; he is there in our name , as the Husband taketh a place for his spouse . And if we doubt whether we shall come there , or no , we doubt whether he be there , or no. And if we doubt of that , we doubt whether he hath wrought salvation , or no ; and so we bring him down to the Crosse again . Who shall descend to the deep ? that is , to bring Christ from the dead again : such is the danger of a distrustful heart . So that by Christs ascending into Heaven , we may know all is done and accomplished , all our enemies are subdued , God is appeased and fully satisfied , Heaven is taken up in our room , and therefore labor for a large heart answerable to the large unchangeable grounds we have , for faith to pitch and bottom it self upon . Therefore make this further use of this ascension of Christ , and thereupon his intercession in Heaven for us . He is there to plead our cause , he is there as our surety to appear for us ; and not only so , but as a Councellor to plead for us ; and not only so , but one of us , as if a Brother should plead for a Brother ; and not only so , but a favorite there too : all favorites are not so excellent at counselling perhaps ; but we have one that is favorite in Heaven , and is excellent at pleading , that can non-suit all accusations laid against us by the Devil . He is the Son of God , and he is one of us ; he appeareth not as a stranger ; for a stranger , as the Councellor is perhaps for his Clyent , but he appears as our Brother . Let us think of the comforts of it . He appears for us to plead our Cause , with acception of his person and Cause . For he , before whom he pleadeth , God the Father sent him to take our nature , die and ascend into Heaven for us , to sustain the persons of particular offenders . He must needs hear Christ , tha● sent him for that purpose . Where the Judge appoints a Councel , it is a sign he favoureth the cause . Perhaps we cannot pray , are disconsolate , and vexed with Satans temptations : the poor Clyent hath a good cause , but cannot make a good cause of it ; but if he get a skilful Lawyer , that is favourable to him , and before a favourable Judge , his comfort is , his Advocate can make his Cause good . If we would confess our sins , as that we must do , we must take shame to our selves in all our distress , and disconsolation of spirit , we must lay open our estates to God , and complain , and then desire God to look upon us , and Christ to plead our cause for us , and answer Satan ; and when Satan is very malicious and subtle , as he is a very cunning enemy to alledge all advantages against us , to make us despair : remember this , we have one in heaven , that is more skilful then he , that is the accuser of the Brethren . That accuseth us to God , and to our own souls , that accuseth every man to himself , and maketh him an enemy to himself . But we have a pleader in heaven , that will take our part against the Accuser of our Brethren , and quiet us at length in our Consciences . Perhaps we may be troubled a while to humble us ; but remember that he is in Heaven purposely to plead our Cause . It is a good plea to God , Lord , I know not what to say , my sins are more then the hairs on mine head , Satan layeth hard to me , I cannot answer one of a thousand , I confess all my sins , hear me , and hear thy Sonne for my sake , he is now at thy right hand , and pleadeth for me . And desire Christ to plead for us . We have not only all the Church to pray for us , Our Father , but we have Christ himself to plead for us , and make our cause good . If Christ saith , I shed my blood for this person , and appear now by virtue of my redemption ; and the condition of the Covenant is , if we confess our sins , he is merciful to forgive , and if we sin , we have an Advocate in Heaven , to whom we must lay claim : the party hath confest the debt , and therefore the bond must be cancelled . He hath performed the conditions on his part , and therefore , make i● good on thine own part . And being the spirit hath shamed thee for thy sins , what can the Devil say ? What saith Paul ? It is God that justifieth , who shall condemn ? If God the party offended do justifie , who shall condemn ? It is Christ that dyed , that is not enough , that is risen again , that is not enough , it is Christ that rose again , and sitteth at the right hand of God for us , and maketh intercession for us , who shall lay any thing to the charge of Gods Elect ? let the Devil accuse what he will , Christ is risen , to shew that he hath satisfied , and is now in heaven , there appearing for us . Oh that we had hearts large enough , for these comforts , then should we never yield to base temptations . It is against the pleasure of God that we should be disconsolate : therefore we wrong our own souls , and sin against our own comfort , when we let the rains loose by inordinate and extream sorrow . We lose that sweetnesse that we might injoy by giving way to discomfortable thoughts . Indeed if a man examine his life from the beginning of his conversion , to the end thereof , he may thank himself for all his trouble . The sin against the holy Gospel is a kind of rebellion against God , though we think not so , when we will not be comforted , nor imbrace grounds of comfort , when we have them . The comforts of God ought not to be of small esteem to us , the sweet comforts , large , exceeding , eternal comforts of God , we ought to esteem of them as they be , and therefore our Saviour Christ sendeth to them speedily . All Scripture is to this end , for consolation , even the Scripture that tendeth to instruction , and direction , that so men may be in a state of comfort ; for Cordials are not good , but where there is purgation before . So all Scriptures that are purging , to tell us our faults , they be to bring us into a comfortable condition . Other Scriptures that tend to instruct our judgements , and settle us in faith what is the end of all , if we walk , not comfortably towards God , and strongly in our places ? Therefore when we look not to comfort , and joy in all conditions , we abuse the intendments of God. But I beseech you make not a bad use of it ; for if you know it to be so , if it worketh not gratiously on you , and winneth you to respect God the more , and love him , that is thus indulgent and gratious ; but go on in offending conscience , and break peace off , then at length conscience will admit of no comfort . Many that have had excellent comforts , have made havock of their consciences , and will go on in spight o● Ministers , in spight of their consciences , and Gods spirit joyned with conscience , at length it is just with God to give them up to despair , wicked sinners that trample the blood of Christ under their feet ; But for all other that strive against corruption , and would be better , it is a ground of marvellous comfort . I shall come to the Message it self ; tell them , I ascend . He speaketh of that as present , which was surely to be . So we should think of our future Estate , as if we were presently to go to heaven . Faith hath this force , to make things to come , present . If we could keep it in us , and exercise it , could we live in any sin ? but that it is distant , that is the cause of sinning , we put off things in a distance , if it be at the day of judgement , that is far off , and therefore they will not leave their present pleasure for that , that shall not be , they know not when . But look on things in the word of a God , that is Jehovah , that giveth a being to all , who hath spoken of things to come , as if present , and then you will be of another mind . Faith is the priviledge of a Christian , which maketh things a far off present . No wicked man but would leave his swearing and prophaness , if he saw the joyes of Heaven , and pains of Hell ; and it were no thanks to him ; but to believe God on his word , that these things shall be , that is the commendations of a man , and the excellency of a Christian above another man. Another man doth all by sense ; but the Christian will trust God on his word . I ascend saith Christ . We must not think of the asc●nsion of Christ as a severed thing from us , but if we would have the comfort of it , we must think of it , as our selves ascending with him . Think of Christ as a publick person , and a surety for us , and then we shall have great comfort in that , that he saith , I ascend . God prepared paradise , before he made the Creature , he would have him to come into a place of honour and pleasure . And so God before ever we were born provided a place , and paradise for us in Heaven , that we might end our dayes with greater comfort . We may be streightned here , many a good Christian hath scarce where to lay his head ; but Christ is gone to prepare a place for them in Heaven . And this may comfort us in the consideration of all our sins ; for sin past , and for corruption present , and for any sin that we may commit for time to come ; for any thing that is past , if we confesse our sins to God , he will forgive them : the blood of Christ cleanseth us from all sins , even for the present corruptions that attend on us . We have one that stands between God and us as a surety , & he will give us his spirit to subdue our corruptions , and at length make us like himself , a glorious spouse . If we were perfect men , we needed not a Mediator , and this may teach us comfort , rather because we are sinners , and daily subject to offend God. We have one to make our peace ; for time to come , if we sin , we have an Advocate . When Christ taught us to pray , forgive us our daily tuespasses , he supposed we would daily run into sins . We have an Advocate in Heaven every day to stand between God and us , to answer God , to undertake that at length we should cease to offend him , and for the present , we are such as he shed his pretious blood for , and he appeareth for us by vertue of his death , which is a marvellous comfort . We think if we commit sin , there is no hope ; but what needs a Mediator , but to make peace between the parties disagreeing ? If all things were made up between God and us , what need of an intercessor ? but God knoweth well enough , we run into daily sins , by reason of a spring of corruption in us , which is never idle . And therefore we may daily go to God in the name of our Advocate , and desire God for Christs sake to pardon , and desire Christ to intercede for us ; let us therefore shame our selves . There is not a Christian but will be in himself apprehensive of being thrown into Hell every day . There is a spring of corruption in him , and should God take a forfeiture of his daily rebellions , his conscience tells him , it were just . And therefore we must every day live upon this branch of his priestly office , his mediation . We must live by faith in this branch of Christ , and make use of it continually ; for this will keep us from hell . And therefore if we sin every day , go to God , in the name of Christ , and desire him to pardon us . This is to feed on Christ , and therefore we should more willingly come to the Sacrament . When we be in heaven , we shall need a Mediator no longer ; for we shall be perfectly holy . We cannot think of these things too much , they be the life of Religion , and of comforts , and it may teach us to make a true use of Christ in all our conditions . Poor souls that are not acquainted with the Gospel , they think God will cast them into hell for every sin , and they live as if they had not an high Priest in Heaven to appear for them . The matter of the message is , Christ ascendeth to God , as a common Father , and God to him and them . He doth not say , I ascend to the Father , that were no great comfort ; for what were that to them ? or to my Father only : neither doth he say , I ascend to our Father , for that is true in the order of it ; for he is not in equal respect the God and Father of Christ , and the God and Father of us . And therefore he speaks of himself in the first place . I go to my God and your God. For he is first , and specially Christs Father , and Christs God , and then ours ; as we shall see in the particulars . We have a common Father , and a common God , with Christ . God the Father is Christs Father , by eternal generatiō , as he is God and man : we have therefore the nature of Christ , ashe is God and man. There is this difference between Gods being Christs Father , and the Father of any else . First of all , God is Christs Father from eternity , God had a being , and was a Father from all eternity . There is no man of equal standing with his Father , he is born after his Father cometh to be a man ; but Christ is of God from all eternity , his generation is eternall , and therefore there is a grand difference . Then Christ is coequal with the Father in glory and majesty every way . The Sun is not coequal with the Father , but Christ is with his Father . Again , the Son in other Generations comes of the Father , and is like the Father , taken out of his substance , but of a different substance from the Father ; but Christ and the Father , both the persons are in one substance , in one essence . The essence of the Father differeth not from the essence of the Son. We must remember this to give Christ the prerogative , and preheminency , that God is his Father in another manner then ours . He is his Father by nature , ours by adoption . What he is by nature , we are by grace : though Christ was intent upon his ascension , yet he forgetteth not this grand differrnce here , but mentioneth it . Go to my Brethren . We must not call him brother again , we may think of him as our Brother ; but my God and my Lord , as Thomas saith . If the greatest person should call us Brother , yet it is most behoveful for the inferior to say , my God , my Lord , to acknowledge Christ as a great person , and to make use of his love to strengthen our faith , not to diminish our respect to him in any way . It is his infinite mercy to tearm us Brethren ; but when we go to him , we must have other tearms . Thus we see how to conceive of Christ after his Resurrection . When he hath triumphed over all his enemies , and reconciled God by his death , then I go to my Father , and your Father . Then he is a common Father by virtue of Christs satisfaction to divine wrath and justice , and victory and triumphing over all his enemies . So we must not conceive of God as our Father ; but in reference to Christs victory over death . God is our Father by vertue of Christs satisfaction to justice , and conquest over all our enemies . The God of peace , ( saith the holy Apostle Paul , in the Epistle to the Hebrews , in the conclusion of that excellent Epistle , ) that brought you from death to life through our Lord Jesus Christ . How cometh he to be the God of peace to us , which brought us from death to life , by our Lord Jesus ? why ? the Resurrection of Christ makes him the God of peace . Who raised him ? He raised himself . But who together with himself ? The Father raised him . And could the Father raise him , if he were not reconciled ? But now he is the God of peace ; for peace is made by the Crosse and blood of Christ , the great peace-maker of heaven and earth ; now we may conceive of God under the sweet relation of a Father . Now this Relation of a Father teacheth us , as what we may expect from God , so what we ought to return to God again , and how we ought to carry our selves one towards another . 1. What we may expect from God , being a Father ? We may expect whatsoever a Child may expect from a Father . God taketh not upon him empty names . He saith , he will be a Father , not only called a Father ; but I will be your Father , and you shall be my Sonnes , 2 Cor. 6. ult . All the Fatherhood , and all the kindred in heaven and earth , that is spiritual : the comfort of it cometh from God the Father , reconciled to us in Christ . The word in the original is so strong , that we cannot express it in English . Fathers on earth are but poor Fathers , and they be but beams of the Fatherly affection that is in God. God will let us see by these beams of compassion , that is in a Father to a Child , what real compassion he beareth to us . The true reality of Fatherhood is in God. And therefore when we hear of the name of Father , think of whatsoever lieth in the bowels of a Father to a Child , and that we may expect from God our Father , and infinite more . It is a great indulgence ; as a Father pittieth his Child , Malac. 3. so God will pitty us . Will a Father cast off his Child ? Indeed he will cleanse the Child . So God will take away our abominations , and purge us when we defile our selves : it is because of an eternal relation he casteth us not off ; we may expect from him indulgence , and it is an indulgence of indulgence . God needed no Sonne , when he made us Sonnes ; yet he had his Sonne , and angels to praise himself withall . Can we pitty and pardon a Child , and will not God pardon and pitty us ? why should we conceive worse of him then of our selves ? will we give pitty to a Father ? and not pitty to the Father of all bowels and compassion ? and therefore think not that God will cast us off . God pardons us , and healeth our infirmities , and pittieth us , as a Father pittieth his own Child , Psal . 103. It is a name under which no man must despair . What ? despair under the name of a Father ? despair of mercy when we have a Father to go to ? The poor prodigal when he had spent his patrimony , his body , his good name , had lost all , and nothing left , yet he had a Father , and I will go to him . And so when we be at the last cast , and have spent all , we have a Father : therefore go to him . What saith the Church , Isaiah 63. 64. Doubtlesse , thou art our Father : when the Church was in a poor condition , Though our righteousnesse be as a menstruous Cloth , and we be defiled , yet thou art our Father , we are the Clay , thou art the Potter , &c. So that it is a name of indulgence . You have his disposition set down by the Father of the prodigal . The Sonne saith , he will go to the Father , the Father runneth to him , and meeteth him , when he was coming , God runneth to us , and is ready to meet us , when we begin to repent of sin , and are sencible of our faults . He is more ready to pardon , then we to aske pardon . I touch only some principal things , that you may remember against the evil day and hour of temptation . He taketh not on him the relation of a Father for nought , but will fill it up to the uttermost . It is no empty Relation . 2. It is a name likewise of comfort . It is the speech of a natural man , a little punishment is enough from a Father , he knoweth whereof we are made , he remembers we are but dust ; he knoweth we are not Iron , nor steel , he knoweth our making , and therefore he will deal gently with us , when he doth correct us , it is as necessary as our daily bread , to have gentle correction to wean us from the world ; yet he doth it gently . A little punishment will serve from a gratious Father . 3. It is a name likewise of provision , that we may expect from God , that he will in all our exigencies , and necessities , provide for us whatsoever shall be needful . What saith our Saviour Christ to the poor Disciples , doubting of want ? It is your Fathers good will to give you the Kingdom , what then ? fear not little flock , he that will give you a Kingdom , will not he give you daily bread ? viaticum , provision for a Journey . He that intendeth us Heaven , certainly he will provide for us here . And therefore in the Lords prayer , before all Petitions , as a ground of all , he putteth in our Father , and therefore , give us our daily bread , our Father . And therefore he will give us grace to sanctifie his name , and do his will , and forgive us our sins . Expect all from our Father , which is the ground of all . Christ had much adoe to perswade his Disciples , that they should not want necessaries , and therefore he makes whole Sermons to strengthen their faith in this , your heavenly Father knoweth what you stand in need of . The Sonne cannot aske , but the Father can interpret any sigh , any groan , and knoweth what we would have . And therefore being Gods Children , we may fetch provision from him in all conditions . 4. And with provisions , protection likewise , and therefore make this use of it ; In the temptations of Satan , lie under the wings of our Father . We have a Father to go to , make use of him , make use of his protection , that God would shield us , that he would be a Tower , as he is a Tower , and the righteous man may fly to him . Lie under his wings , he is a gratious Father , and he hath taken this sweet relation on him for this purpose , that we may have comfort in all conditions . You see then what we may expect from God , by this sweet relation he hath taken on him in Christ , to be our Father . 2. This word , it is a word of Relation , it bindeth God to us , and us to God. We are to honour him as our Father . This one word is sufficient to expresse our duty to a Father , and that is a word of reverence ; for it includeth a mixt affection of fear and love . And it is an affection of an inferior to a superior . He is great , therefore we ought to fear him . He is good , therefore we ought to love him . There is with him beams of Majesty , and bowels of compassion . As there is beams of Majesty , we ought to fear him as bowels of compassion , we ought to love him , so that fear and love mixt together , is the affection we owe to God , as our Father . If we tremble , and are afraid to go to him , we know not he is loving . If we go to him over boldly , and sawcily , we forget that he is great : therefore we must think of his greatness , that we forget not his goodness . We must so think of his goodness , that we forget not his greatness : therefore go boldly to him , with reverence to the Throne of Christ . In the word Father , there is more saving power then in ten thousand , it toucheth his very bowels , when a Child wanteth any thing , and is in distress , let it but say , Father , or Mother , and the bowels of the Parents yearn upon him . If God be our Father , go to him boldly ; but with reverence , go with affyance to his bowels . Oh it is a perswasive word . What cannot we look for from that Majesty , that hath condescended to be called Father , and to be a Father to us in all our necessities ? either we shall have what we want and lack , or else we shall have that which is better ; he is a wise Father , he answereth not alwayes according to our wills , but alwayes according to our good . He seeth it is for our good , that we are not presently cōforted . The Physitian giveth a sharp potion . O I cannot indure , & the Chyrurgion lanceth , oh I cannot indure it ; but the Chyrurgion knoweth it is not healing time : even so we would be presently taken off from under crosses ; but God is a wise Father , & knoweth how long it is fit for us to continue under the Crosse . Come to him boldly therefore , under the name of a Father , that he may move his bowels , and surely will hear us . For as in Psalm . 27. when all forsook me , my Father and Mother forsook me , but the Lord took me up : Fathers in the flesh , and Mothers die ; but the Lord taketh us up , he is an eternal Father , and therefore a ground of eternal boldnesse with God , and of everlasting comfort . He was our Father before we had a Father in the world ; and he will be our Father , when we shall cease to be in the world . They be but Instruments under God , to bring us into the world , God is our true Father . Our other Fathers are but under God , to give us a being , to fit us for Heaven . He provideth the best inheritance and paternity for us in Heaven . And therefore never be disconsolate , but remember , I go to my Father , and your Father ; which is a word of eternal comfort . He was our Father from eternity in election , he will be our Father to eternity in glorification . Can a Mother forget her Child ? yea though she should , yet can I not forget thee , thou art written in the palm of my hand . God hath us alwayes in his eye . A mother cannot alwayes think of her Child , she sleepeth sometimes ; but God is a Father , that never sleepeth . The Keeper of Israel neither slumbereth nor sleepeth . And this is our comfort in all times , and for eternity . And therefore we ought to carry our selves to God reverently , and go boldly to him , and alwayes make use of him . And this we should learn likewise to maintain a sweet frame between God and us ; shall God open such an advantage to us ? shall God be our Father , and bear the gracious eternal affection of a Father ? and shall not we by prayer and faith , fetch from our Father all we stand in need of ? As our Saviour saith , you that be earthly Fathers , when your Children ask such a thing , will you deny ? And have we a Father so rich , so loving , and shall not we have intercourse with him in all our daily necessities ? What a Trade is open to us , if we know what a comfort is laid up in the sweet relation of a Father . Your Father knoweth what we stand in need of ; and he will give thee the spring of all graces , not only a broken heart , a spirit of life , and vigor in his service ; but go to God , and he will give thee his holy spirit , which is the best thing next Christ that can be . And therefore be incouraged to make intercourse between thee and God ; considering we have a Brother in Heaven , our nature is there , and our spirit is below , we have the best things in Heaven , next Christ , on earth , and God hath our flesh in Heaven , by Christ ; and therefore why should we not be much in prayer , and much in prayses in all our necessities . Beloved , it is a comfort of that largeness , that I cannot express it ; I rather leave it to your admiration , that you may see what use to make of this sweet relation of Father . 1. But we must know , that every one cannot say , my Father ; for there are a company of men in the world , that may say in some respects , our Father ; but in other respects they cannot . As our Saviour Christ saith peremptorily , John 8. 44. You be of your Father the Devil . They bragged of God their Father , and they were of their Father the Devil . Therefore consider who is fit to take this name into their mouths . My Father , mark the disposition of the Scribes and Pharisees , and then you shall see who be fit to bragg of God as their Father . They be very formal men , look to their outward devotion , who so devout as they ? They studied it ; but what were they for the inside ? they were malitious men , they were satanical men , men opposite to the power of Religion , arrant Hypocrites , painted Sepulchres . It is no matter for Complement , or formality , an Hypocrite may have much of that in the eys of the world , yet may be a Child of the Devil for all that , and a Pharisee for all that . Thou maist be malitious against the truth , as the Pharisees sought Christs blood . A man may be like Herod , seeking the blood of Christ in his Members , persecuting Christ , as all cruel men do . They seek to devour Christ in his professors , what they can , they disparage and dishearten them , they are enemies to the power of Religion , and to the Ordinances of God ; they be the Children of the Devil , and therefore have no reason at all to bragg , that God is their Father . Indeed an inward bitter disposition against the power of Religion , though under any formality , is a Character of a satanical spirit , & such cannot say , Our Father ; If they do , it is an usurpation ; for their true Father is the Devil ● . Who then can say our Father ? those that by the spirit of the Father , and the Son , by the Holy Ghost , are ingraffed into Christ , by a spirit of adoption , and have the stamp of the Father upon them . The likeness of the Father , and of Christ , whom God begetsto his own likeness , that are ( in a word ) like Christ . Christ is the first Son , and in him , and for his sake , we are Sons . He is the natural Son , and they may say our Father , that labor to express the disposition of Christ , who is the first Son. See this disposition of Christ in the Gospel , how marvellously patient he was under the hand of his Father , obedien● to the death of his Crosse , humbled , full of love , full of goodness . He went about doing good . Do we th●n walk as Christ did ? carry we the image of the second Adam ? have we the patient , humble , meek disposition of Christ in our measure ? do we love Christ in his members , God in his Image ? do we love the Ordinances , and the power of Re●igion ? this sheweth what we are , and is our conversation sutable to our inward disposition ? do we walk in light ? do we shew by our conversation , whose Children we are ? do our speeches give a Character of the inward man. If this be in us , though in never so small a measure , with comfort we may say , our Father . But may not another man , that is not in Christ , come to God under the sweet name of our Father ? yea , he may come to him as his Father by creation and providence , or sacramentally a Father , or as brought into the Church , and having God to create him , and to provide for him . Lord thou hast shewed thy self a gracious Father thus far , though I cannot from any inward perswasion say , My Father . Thus far as I can , I say my Father , strive against our spiritual infidelity , believe God , and cast our selves on his gracious promises in Christ , God will meet us at the same time , and he will send us his spirit , to make us his Sons . And therefore let no man that hath been a wicked liver , be discouraged from going to God in the name of a Father , in that wherein he is a Father . Lord thou hast created me , and preserved me , and it is thy mercy , I am not in Hell : yet thou offer'st to be my Father in Christ , thou hast made gracious promises , and invited me ; and upon this , when the heart yieldeth to the gracious apprehensions of God as a Father , there is a spirit of faith wrought in the heart presently : therefore think of the name of a Father , and the very thoughts of it will bring the spirit of adoption . Only it speaks no comfort to the bitter malicious satanical enemies of Christ , and the power of Religion , they be Children of the Devil . But now poor souls that groan under the burden of sin , let them think that God is a Father , and of the mercies of God , though they do not see they be interested in them . By the very contemplation of the mercies of God in Christ , and his inviting them , to receive them , the spirit of God will be wrought in the soul , whereby they may have confidence to come to God ▪ as a Father . I desire you therefore to remember this , it is the first Sermon of our Saviour Christ , after his Resurrection , and therefore forget not to think of God as a Father , and Christ as a Brother . Indeed whatsoever comfort is in any relation , God and Christ have taken it on them . A Father is more comprehensive then any other Title , Christ is Father , and Husband , and Spouse . And God is our Rock and Shield , and whatsoever is comfortable , he hath taken on him ; and in Christ we may command him to be so . And if we had ten thousand Worlds , they could not be compared to the comforts that arise from hence , that we can call God Father . It is more to us , if we could improve it in our spiritual Trade for Heaven , then if we had a thousand worlds , especially in dayes of affliction , and in the hour of death . For it improveth whatsoev er is in the bowels of God for poor distressed souls . When nothing else will comfort , this will comfort , if we can say to God , Father . Though we cannot make a distinct prayer , yet if we can say , Father , God can pick matter out of our broken Language . Now Christ is ascended up to Heaven , he doth us more good then he did , when he was upon the earth . The Sun in the Firmament yieldeth us heat and comfort ; but if it were nearer , it would do us hurt , or if further off , it would not do us so much good . God hath placed it ( being a common light of the world ) high , to inlighten inferior bodies , and to convey influence by means into them . And so Christ the Son of righteousness being ascended , and advanced to Heaven , doth more good then on earth . And therefore saith he , it is for your good that I ascend . It is for our good that we have Christ in Heaven to appear there for us . I ascend to my Father , and to your Father . Father is here taken personally , not essentially , though it be true in that sense , to my Father , as the first person of the Trinity especially . Christ might well say , I ascend to my Father now ; for he was risen again , and was mightily declared to be the Son of God , by his Resurrection from the dead . Thou art my Son , this day have I begotten thee , that is , this day have I declared thee . It is said of things , fiunt , cum pate fiunt , they are done , when they be open , and declared to be done . Christ was the Son of God when he rose again , because he was discovered by his glorious Resurrection to be so indeed . And therefore Christ may well say after his Resurrection , I go to my Father , and your Father . Observe from hence , That God in Christ is our Father . We say , Relations are Minimae entitatis , they are little entities founded on others ; but they are , maximae consequentiae , of great concernment . I beseech you , before I leave the point , give me leave to go on a little further in this , to shew that wonderful mercy that admirable goodness , which the tongues and hearts of all the men in the world , and Angels in Heaven are not able to express , that love of God which is contained in the Relation he hath taken on him in Christ to be our Father . 1. Consider who , and whom . Who , the great God , that hath the Son to solace himself in ; he did not adopt us , because he wanted Sons , he had Sons of his own , and Sons of his love to sollace himself in , what need he have took Traitors , Rebels , enemies , to make them his Sons ? Oh it is a marvellous advancement of our nature , that God should in Christ become our Father . It is said , Psalm 113. God abaseth himself to behold things below ; and indeed so he doth , ( with reverence be it spoken to his great Majesty , ) he abaseth himself in regard of things below . In regard of us worms of the earth , that be enemies , yea Devils by nature . For many ye shall see the Devil in them , in their lying , and opposing of goodness . And God will alwayes have some amongst men , to shew others what they would be , if God left them to themselves . God abaseth himself to behold things below . Not , that it is a diminution of Majesty to do it ; but God in Christ hath stooped so low , that he could go no lower , and he is advanced as high in our nature as can be . How could God become a man , a curse , God in the second person with us , God in the first person to be so near to us , as a Father , and God in the second person to make him a Father , to be so low as Christ was , which is to be as low as hell it self . 2. Consider to whom this message is sent . He is your Father , even a Father to you the Disciples , now you are disconsolate . God owneth us for his Children at the worst . He took our condition notwithstanding all our infirmities . When we be pronest by a work of the spirit to condemn our selves , then God is nearest to justifie us . When the poor prodigal said , I am unworthy to be a Son , make me an Houshold Servant , you see how the Father entertaineth him . So the poor Publican dareth not lift up his eyes , and yet went away justified . David , when he could not pray , but murmur and rebell , and said in his heart , all men are lyars , yet thou heardst the voice of my prayer ; even then , when he could not pray , but groan , and sigh to God. I said , I am cast out of thy sight , yet thou regardest the voice of my prayers . When he said , out of a murmuring spirit , and rebelliousness of nature , I am cast out of thy sight . A Speech that tended to desperation , yet God heard the voice of his prayer . When Job said , I clothed my self in dust and ashes ; God said to him , I have accepted thee . When we by the spirit think our selves unworthy to be accepted , or to look to Heaven , or to tread upon the Earth , then God looketh on us , worthy in his Son ; and never more worthy , then when we acknowledg our own unworthiness . Go tell my Disciples at this time , when they had dealt so unworthily , I go to their Father . It is from his own bowels , and not any goodness in us , that he loveth us . He loveth the work of his own spirit , his own nature , that that is of his own . Though the Child hath many infirmities , yet the Father seeth the nature of the Child , and therefore loveth it . God seeth his Image of holiness in us , in some poor measure , and he loveth his own in us . And he loveth our love to him , which is in some measure . Though the Disciples had got into corners , after their unkind dealing with Christ , yet he knew they loved him . As where there is love , there will be a reflection of his love back again . And then God knoweth , if he should not shew mercy to sinners , he should have none to serve him on earth . And therefore saith the Psalmist , Psal . 130. v. 4. There is mercy with thee , that thou maist be feared ; that is , worshipped . If God were not merciful to sinners , where should he have any to worship him ? And therefore God sheweth himself to be a Father , even to sinful Creatures , even in their wickedness , he seeth his own nature in them . He seeth some love , some work of respect in them , and if he should not love them , he would have none to fear him . Beloved , live upon this . I spake before of the love of Christ . Here is the love of God the Father , who is content to be a Father , even in our sinful condition . If God be a Father to us , as to Christ , then let not our hearts be discouraged in afflictions , persecutions , temptations . God was a Father to Christ in his desertion . God leaveth us to our selves sometimes , and we fear his love . Did not he leave his own Son upon the Cross , My God , my God , why hast thou forsaken me ? & yet he ceased not to be a Father . For persecution of enemies , was not Christs whole life fill'd up with persecution , and yet a Son ? For temptations , thou art tempted , and thinkest thou art none of Gods Children . Satan did tempt our blessed Saviour , that he might be a merciful Saviour , and know how to succour thee in times of temptation : therefore be not discouraged , say not , when thou art deserted , persecuted , asflicted , tempted , God is not thy Father ; for by that reason , thou maist argue , God was none of Christs Father , God was Christs Father , notwithstanding his desertion for a time , and notwithstanding his afflictions in the world , his persecutions of all sorts of men , and notwithstanding his temptations , God was his Father still . This we must observe , Father is not a relation to day , and none to morrow . It is an eternal relation . Dum percutis pater es , Dum Castigas , pater es , saith Augustine , while thou strikest us , thou art our Father , whilst thou correctest us , thou art our Father . Parents are tender to their weakest and sick Children , and God is most tender of all to them that be weak . Go tell Peter , And therefore never be out of conceipt of God , or Christ , we cannot be in a condition wherein , on any sound grounds , we may run from God. But if this be so , let us learn of God to be indulgent . If it were to speak to Ministers , I should be large to advise them to preach the Law and the Gospel . The very Law is preached in mercy . The Lord taketh a severe course ; but it is to order us . All Gods severity is reducible to mercy , and Christ : all his afflictions , humiliations , and abasements , do they come from unfatherly affection ? no ; but to draw us home to him . And therefore never be terrible to any ; but with a bowel of compassion , but with a mind that they may see themselves , and see the comforts they have in Christ : We ought to be of his affection , the great Pastor and Bishop of the Church . And so for ordinary Christians , they should be indulgent one to another . Some are alwayes cutting in Ulcers , always wounding and tearing themselves with ill usage , and misconstruction , keeping themselves from growing up in a better life , by observing the infirmities of them that be better then themselves . Oh , but go tell my Brethren , that my Father owneth them for his Children , which may be a use of marvellous comfort to us . Shall a Child be always prowling for it self ? we think there is neither Father nor Mother , to take care for it , your heavenly Father knoweth what you need . We ought to labor for contentment in all conditions ; for God is our Father . And for others , if God be our Father , let us look to others , that be our brethren , own them , and carry our selves to them as brethren . Let the strong carythēselves lowly to the weak , it is a sign of greatest strength to be most indulgent . Many account it great commendations on their part to be censorious , and to be severe ; I but that is the greatest part of their weakness , if they have any goodness in them . For who was more indulgent to the Disciples then Christ , who saw their weakness ? He bore with all their infirmities . Where we see any goodness , let us bear with many weaknesses , we ought to be peaceable men , Beati sunt pacifici , they that be appeased in their consciences , in sense of their own pardon , are ready to shew mercy to others . Busie contentions , quarrelsom dispositions , argue , they never found comfort from God himself . If God be a Father , and we are Brethren , it is a levelling word , it bringeth Mountains down , and filleth up vallies . All are Brethren , take them in what condition you will , if they be great in the world , Brethren of an high degree , yet brother levelleth thē . If they be of low degree , yet it filleth them up , & raiseth thē to the height in this brotherhood . And therefore go tel my Brethren , tell them all ; for they be all equally Brethren . If I were to speak to persons of quality , and great parts , as I am to speak to mean , let them be put in mind of their condition . Nothing should raise us up so high , as to forget the everlasting relation of Brother . Infirmity should not so far prevail with us , as to forget that which the Children of God have to eternity . And for other persons more eminent , if he be a King , let him not so mind that , as to forget all other . For all relations determine in death , and must be laid in the dust : all must stand on equal ground before Gods Barre , and they that have most to answer for , have the highest accompt of all : and therefore it is ground of humility to all . Let them that are in greatest eminency consider this ; Paul after conversion , could say , henceforth know I no man after the flesh . There is a great deal of humanity in the World , complement is very ordinary , which is the Picture and out-side of humanity ; but Christian love , which is , a degree above humanity : the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly love , that is the scorn of the world . They will own a Brother in office ; but owning them in the sweet bonds of Brotherhood , as they are the Sons of God , here is Heaven , make much of them in that kind , that is a strange thing in the world ; but we must know what it meaneth , before we come to Heaven , we must respect a Christian , be he what he will be , under all his infirmities , if he hath a good spirit in him , which God the Father seeth , and Christ seeth . We must bear love to all Saints . Some will make much of an eminent man , that hath excellent parts , because there may be some countenance from such persons ; but here is sincerity that beareth love to all Saints . He wraps them up all in the general tearm , Go tell Peter , amongst the rest , that hath offended , more then the rest . If you will know whether you be true Brethren or no , or Sons of God , or no ; make a use of tryal , by what is formerly delivered . I shall inlarge my self in that point , because all dependeth upon it . God is the Father of all by creation ; he is the Father in a general Covenant , of all that receive the Sacrament , and are baptized . But if they have no other relation to God but so , they may go to Hell , as Judas and others did : therefore we ▪ must know whether we may claim this relation of Father , on good grounds or no , else it is an usurpation . 1. Those that belong to God , the spirit of God witnesseth to them , that they are Sons . They that are adopted , have the spirit of adoption in some degree , God sendeth his spirit into their hearts , that assures them , that they be Gods Children . And howsoever this is the first , yet God giveth some intimation by his spirit , that they look to God in another familiar manner then before , and he looks on them in a Fatherly manner , so there be some intimations , and insinuations , and hints , though the spirit of adoption witnesseth not fully , and gloriously to the soul always , because we are not fitted for it ; but sometimes in great afflictions , and desertions . Where the spirit of God is , there is Communion with God in the spirit of adoption . And when the voice of the spirit of adoption speaks not lowdly , yet there is a work of the spirit : there is something in us renewed by the spirit , there is something of the new Creature . When a Christian cannot hear God say to his soul , I am thy salvation , yet a man may see a work of grace : there is a love to God , to the Ordinances , to the people of God , a mourning because he cannot mourn , a sighing , because he hath not an heart plyable . He is discordant with his condition , when he is disconsolate , so that there is a work of the spirit helpeth him in his worst condition . Besides , there is a spirit of supplication in some measure , though he cannot make set discourses to God , yet he can in a sweet manner lay open his sorrow and grief to God , and leave them in his bosom . They be broken words perhaps ; but God can pluck sense out of them . God knoweth the meaning of the sighing of his own spirit , though broken speeches . So that where there is any tongue for God in a man , there is a spirit of prayer , there is not a strangeness of God to go altogether by ; but the spirit hath a kind of acquaintance with God , and it goeth to God in a familiarity , and layeth forth grief , and putteth forth Petitions , in another manner then the World doth . Again , a Christian in the worst condition ; God not only shineth on him through the Cloud , but there is a spirit in him that sigheth , to go through all thick Clouds to God. There is a spirit of supplication , and of love in some degree , for that is promised . The spirit shall help our infirmities , when we know not how to pray : the intercourse and Communion with God is never broken off , where there is any spirit of adoption . Therefore Jonas and David , and the rest , though they could not pray , yet they sighed to God , and would not leave him . If they could not imbrace Christ , they would touch the hem of his garment . They will not yield to the stream altogether , but strive against it . And though they be carried away with the strength of the stream , and see no goodness in themselves , yet they that be with them , shall see a spirit striving to another condition , then they are in . Something of Christs , something of Gods spirit there will be in them . And take them at the worst , they will appear better then the civil man , that thinks himself a glorious man , though he hath nothing , but for shew and fashion , who would be in such a mans condition , without some brokenness of heart , some sighs ? 2. Likewise we may know it by our sympathy and Antipathy . Our sympathy with them that be good , and antipathy to that which is naught . There is a love of that which is good . So things , good things are connatural to a good man. There is a relish in good Company , and good things . As there is sweetness in the best things , so there is something in the Children of God , that is answerable to the God whom they serve . He is never so out of tast , but he findeth his chief comfort in this thing ; and he is never himself so much , as when he is conversant in these things , though in different measure , sometimes more , and sometimes lesse . There is an inward antipathy to God in a proud carnal man , that hath not his heart subdued by grace , there is a contrariety to the power of that grace , which outwardly he professeth , and a sympathy with the world , and the spirit of the world . Take a good Christian at the worst , he is better then another at the best . I beseech you therefore , examine our dispositions , how we stand affected to things of an higher nature , then the things of the world , to spiritual things , how we can relish spiritual things , Gods Ordinances , & any thing that is holy ; surely , if there be the life of God , and Christ in us , there will be a kind of cōnaturalness , & suitableness of taste to the sweetnes that is in holy things . To come to the next , mark the order here , Go to my Father , and your Father . We are the Sons of God at the second hand . God is the Father of Christ first , and then ours . He is his God first , then our God. This is a weighty point for directing of our devotion , that we may know in what order to look on God. See God in Christ , see all things in Christ first , and then in us . Look upon him as Father to Christ , and then to us . Look on him as a God to Christ first , and in Christ , a God to us . Look on him , as having elected us ; but elect in Christ first . See our selves justified ; but see Christ justified first from our sins , and his justification declared by his resurrection . See our resurrection and ascension , and glorification in Heaven , not directly ; but in Christ our head , who is in Heaven , and taketh up place for us . See God loving us ; but look on it in Christ , who is Sedes amoris . The next thing to God , is his Son , and he loveth none , but in him . When we consider of any spiritual blessing , say with the Apostle , Blessed be God who hath filled us with all spiritual blessings in Christ . Otherwise we do not know our selves , nor God. Whatsoever is derived from God to us , is through Christ : all promises are his first , they are made to him , and to our nature in him , and they are performed for his sake ; he taketh them from God the Father , and they be performed for his sake . He is the true Aaron , we are but the skirts , the Oyl that is powered upon his head , runneth down to his skirts , it runneth to the meanest Christian ; but the Oyntment of grace is first powred on his head . Of his grace we receive grace for grace , and of his fulness . The first fulness is God himself , the second receptacle of all , is Christ , God-man , the third are we ; we have it at the third hand . God emptieth himself into Christ , as Mediator . In him are the fulnesse of all riches , the treasures of all wisdom and knowledg , we are compleated in him , and in him we are full . His is not only a fulness of the Vessel as ours is ; but a fulness of the Fountain . And it is for our comfort that it is so , that Gods love is to Christ first . There is a firm foundation , when God loveth us in his Son , and we are Children in his natural Son , in whom we are adopted , then our state is firm . O●r first state in the first Adam was not firm ; but now our nature is taken into the unity of the second person , it is firm . So that the love and care , and Fatherly disposition of God towards us , it is sweet to us , because it is tender to his Son. It is eternal to us , because it is eternal to him . He can as soon cease to love his Son , as cease to love us . For with the same love he loveth all Christ mystical , head and members . There is not the least finger of Christ , the least despised member of Christ ; but God looketh on him with that sweet eternal tenderness , with which he looketh upon his Son , preserving the prerogative of the head . Oh this is a sweet comfort , that now all the excellent priviledges of a Christian are set on Christ , and then on us : and therefore we should not lose them ; for Christ will lose nothing . When the favour of a Prince is founded on his Son , whom he always loveth , the affection is unalterable on the Son ; and therefore the case is good . So Gods favour to us is fo●nded on his love to his Son , & therefore unalterable , and eternal : we should therefore look up to God in his son , put up all our Petitiōs to him in his son , expect all from him in his sonne . He is in Heaven for us , to do that that belongeth to us . Expect all from God through Christ , and do all to God through Christ , love God in Christ , and Christ in God , our selves in Christ , and our selves in the love of God. Christ is in God , and God is in Christ . God , and Christ are in us , there is a marvellous sweet relation , and communion between God and us , and Christ and us . It is a sweet communion , and mysterious to us . How sweet is the communion between the soul and the body , the soule being so spiritual , and the body a peece of earth . But what is this to the mystery of mysteries , when God takes clay and dust into unity of his person , and all this is for this union . The great and glorious union of Christ to our natures , is , that he may take us into his mystical body , and so make us one with himself , and one with the Father . He took our natures , that he might convey his Fatherly goodness and love , and spirit to us . The sweet union of the two natures of Christ , is to confirm union between the Father and us , and Christ and us . And we are never happy till we be assured , tha● we are one with Christ , which is the issue of his excellent prayer . John 17. Our blessed Saviour fetcheth the comfort of our Father from this , that God is his Father first , and so to joyn both together , That God is our God , because he is his God first . It is a point very considerable , That whatsoever comfort we look for from God , and in God , we must see it in Christ first , before we see it in our selves ; because we be but Sons by adoption , and we have all we have from God through Christ . Whatsoever we see in Christ , think this will belong to us . And whatsoever we look should belong to us , see it first in him . As verily as he ascended , we shall ascend , As verily as he rose , we shall arise . As verily as he is at Gods right hand , we shall be there too ; for by faith we sit now in heavenly places with Christ , and we shall judge the world , and be for ever with the Lord. Whatsoever we see in Christ , interest our selves in it . And therefore we must not conceive of Christ , as a severed person ; but conceive of our selves in union , and communion with Christ our head , and to conceive of Christ as our head and surety , and second Adam . And as a quickening spirit , that communicateth all to us . And therefore when we are to deal with God , be sure to go through Christ , as we expect all from God through Christ , so give all to God through Christ again . Be sure to take Benjamin with us when we go , & come cloathed with the Garments of our elder Brother , and do not doubt when we come with Christ ; for else we dishonour Christ : shall I come in the sweet name and mediation of my Saviour , that hath perfected salvation , and not be accepted of God , when God hath ordained him for that purpose ? If we stagger , and doubt to receive any thing at Gods hands , we wrong not only Gods bounty , but Christ the Mediator ; carry this therefore all along with us , do all in him , and desire God to pardon all for his sake , and God will regard us . Let us therefore make this use of it , and add this further , That if so be God is first the Father of Christ , before he is our Father , and first the God of Christ before he is our God , and that all our good is dependent upon what God is to Christ first ; then doth not this follow from hence , that we should not only thank God for our selves ; but thank God for whatsoever he hath done to Christ ; not only comfort our selves in it , but let God have the glory of it . And this the spirit of God in the holy Apostles Peter and Paul led them to . Ephes . 1. Blessed be God the Father of our Lord Jesus Christ ; what ? and nothing but so ? nay , with a reduplication , Blessed be God the Father of our Lord Jesus Christ , even because he is the Father of our Lord Jesus Christ , because out of his infinite depth of wisdom and goodness , he hath found out a way to save us in Christ , to be a Father to him , and in him a Father to us . It is said of the Virgin Mary , A● Generations shall call her blessed . Why ? because she was Mother of the person that was God : she was the Mother of Christ in humane nature , and of God , because we may not sever the persons . And shall we blesse the Virgin Mary , as Mother of God , and not God as Father of Christ ? If she be the Mother of Christ-man , then God is the Father of whole Christ , and therefore blessed be God , not only that he is our Father , and our God ; but that he might be thus with satisfaction to divine justice , he hath found out such a way to be the Father of Christ , and Christ , as man , is an object of Gods love , and predestination as well as we . We deserved nothing at Gods hands ; but he found out ●uch a way by taking the nature of man into unity of his second person , and so became a Father of Christ , and of us . And therefore blesse God , who hath predestinated Christ to ●e the Lamb of God , that hath freed him from sin , and raised him from the dead , that hath carried him into Heaven , and set him at his right hand , & ordained him to be judg of quick and dead . Are these things severed from us ? no , they be favours that be ours in Christ , his first , then ours . And therefore whensoever we think of any thing Christ hath of his glory in Heaven , as he is King of Heaven and earth , and hath all power committed to him , glorisie God for it , and think of it , this is mine ; he is mine Husband , my head , he hath taken up that glory , and whatsoever is in Heaven , and injoyeth them , he hath taken it up for me ; and therefore we should blesse God for it . So the Apostle Peter , blessed be God the Father of our Lord Jesus Christ that hath begot us again to an inheritance immortal , undefiled , that fadeth not away , reserved in the Heavens . He hath begot us to a lively hope , through the Resurrection of Christ from the dead . So it is from the Resurrection of Christ from the dead , that Christ saith , God is my Father , and your Father : since Gods justice is satisfied by my Resurrection , that is , declared to be satisfied , I ascend to my Father , and your Father , to my God , and your God. I beseech you let us not lose the comfort of these things , since our Saviour Christ intendeth them for comfort . To come to the words . First Christ saith , God was his God , and our God , because his God. In what sense is God Christs God ? As mediator as man , both in regard of his person , and in regard of his office , God is Christs God every way . See Psal . 22. which is a Psalm of Christ , David being but a type of him in it , Thou art my God from my mothers womb , and so God is Christs God in his particular person from his Mothers womb . For first , God was Christs God , when by his holy spirit he sanctified him in his Mothers womb , and brought him out into the world . Let the foolish disputes of Fryars , and dreams , and dotages of dunsical times go . But thou art my God from my Mothers womb . And 2. He is Christs God , because he saved him from the massacre of the Infants . Our Saviour Christ makes that prayer in Psal . 22. on the Crosse , My God , my God , why hast thou forsaken me ? 3. God was Christs God in protecting of him in his young time , and afterward in going along with him still to his death , and in death , my God , my God still . He would own God to be his God still , when God had deserted him to his sense and feeling , yet my God still . So God was Christs God , as Christ was●man : take Christ as mediator , God is the God of Christ ; for God the Father hath by his Authority put on Christ whatsoever he hath . The Father hath sent him into the world . The Father sealed him , the Father set him out as a propitiation for our sins . The Father hath declared him , and annointed him , and all these tearms of Authority , whereby the Father hath shewed himself to be Christs God , even in his office of Mediatorship . So in regard of the care of his person , from his Mothers womb , and for ever , and in regard of his office as Mediator , he might well say , I go to my God. In regard of the intimate familiarity , and acquaintance , maintained even on the Crosse , he might say , my God. But the comfort of it lyeth in the second clause , That as God is the God of Christ , so he is our God , because he is the God of Christ . What is it to be a God to any ? In a word to be a God , is to be all-sufficient , to any , to be sole-sufficient , and to be self-sufficient . To be a God , is to be all-sufficient for every Creature , to be all-sufficient , when nothing else can be sufficient . And to be self-sufficient , to be sufficient of himself , and therefore to reduce all back again to himself . Now God is a God of himself , for himself , and by himself . God is all-sufficient , self-sufficient , sole-sufficient ; and whatsoever the Creature hath , it hath it from him . There is ( in a word , ) in God , a sufficiency for all good and happiness , and an efficiency to apply that sufficiency for the good of the Creature . And in particular to be a God to any , is to do that for a Creature , that no Creature in the world can do but God. To make it of nothing , to free it from misery , that it is beset withall , when no other can free it , to recover it again . God is Jehovah , that hath a being of himself , giveth being to the Creatures , that can make the Creature of nothing , and being something , can make it nothing . Now , if God be a God to any , he is not only to give being to us , in a certain rank of Creatures , as we are advanced above other Creatures , as to have a being , or a life of growing , or a life of sense , or to advance us to a life of Creatures indowed with reason , whereby we are common in that fashion with Angels , and understand God himself . Alas , this were a poor priviledge , if it went no farther , then to set us in that rank of Creatures , though a great favour . But considering us in a lapsed estate , it is a poor favour to leave us here . And therefore God is said to be our God now in a state of grace , when he advanceth us to an higher being and life , then all this , to a life of grace here , and of glory hereafter . When out of his soveraignty and power , he reduceth all to help forward his main end , the salvation of his in peculiar . So God is a God in peculiar of some that he taketh out of base mankind . There is a world taken out of the world , as Augustine useth to speak . And thus he is a God not to bestow a life of grace , and supernatural being here , but a glorious condition hereafter in Heaven ; and to make all things serviceable to that , that we may say , all is ours , because we are Christs , and Christ is Gods. So that whatsoever befalleth a Christian , is serviceable , and conducible to the main and last end . And that is for God to be God indeed , to make us his in Christ Jesus , to give us a new Creation , and a new State , better then at first . Now , what is the foundation of this , that God is our God in the Covenant of grace ? we say it is founded on Christ , God is Christs God , and then our God , and that is the reason why Christ is called Emanuel , which is as much as to say , as it is expounded , God with us . Not only because when he took our nature on him , there was God and man in one person ; but the meaning of the word is , Christ is Emanuel , God with us , by being God in our nature , and satisfying divine justice in our nature , hath brought God the Father , and us together into a sweet Covenant . So that God may be our God , and our Father , notwithstanding his justice ; because all is satisfied by Christ , who took our nature to die for us . Christ is Emanuel , because he hath made God and us one . So that God is our God , and not only so , but our Father in him . Thus you see how it cometh to passe , that God is our Father by Christ , who came to bring us again to God ; as his whole office was to bring a few that had been singled out of mankind to God again , from whom they fell ; for we all had communion with God in Adam , but we lost it , and now must be brought again to God , which must be done by Christ , God and man. Thus much for the foundation of the point , That God is Christs God , and God in Christ is our God , to do all things for us , to bring us to an happy condition here , and an everlasting happy condition in Heaven . We see here , it is brought as a ground of comfort , and so indeed it is . And we may observe from hence , That now by the Resurrection of Jesus Christ , God is not only become a Father to us , but a God. This is a ground of many cōforts , go tell my Disciples , now I am risen again , & therefore justice is satisfied , and now they may have lively hope of a better condition hereafter . For God is my God , that hath raised me up , and who will raise up mine too : so that now we are copartners with Christ , sharers with him in the Fatherhood of God , and God is God in common with Christ and us . This may well be brought as a point of comfort , if there were any comfort in the world of sweeter efficacy then this , our Saviour would have sent it to his Disciples . Comfort being his main Office , and his main end , he would have the best comfort after his best Resurrection . And he picks this from amongst them all . Go tell them , I go to my Father , and their Father , to my God , and their God. And therefore it is a pregnant comfort , and indeed no heart can conceive the comfort of it , that we have interest together with Christ in God , and with the Fatherhood of God. And both these the Scripture joyneth together , 2 Cor. 2. 6. I will be your Father , and your God. To unfold the comforts more , God is said to be our God in Covenant in Christ . He is the God of Christ , and therefore of us ; because he hath made himself over to us . A thing is said to be another mans , when the Title is past to another man. Now God hath as it were , past over himself to his believing Children , and Members of Christ . He hath made over himself to them to be their God , as he was the God of Abraham , Isaac , and Jacob , and all the Patriarks , Prophets , and Apostles : so he is of every good believing Christian , to the end of the world . God maketh himself over to be theirs , and ( as the Scriptures stile is ) he is their portion and their Inheritance , a blessed portion , a blessed inheritance , more to us , then if all the world were ours , then if Heaven were ours , then if ten thousand worlds were ours ; for he is our God that can create millions of worlds more then this , if it were needful . Habet omnia , qui habet habentem omnia . He hath all things , that hath him in Covenant that hath all things . And therefore when the Scripture saith , I go to their God , it implyeth , I go to him , that is , all in all to them , that is larger then their hearts can be ; for what heart can conceive the fulnesse of the comforts arising from hence , that God is our God. Many know they need comfort of such a transcendent nature . The heart of man is so distrustful , so faithless , and the conscience is such a clamorous thing , and therefore he cannot think this is too much . I beseech you therefore , do not lose the comfort of it , that in Christ God is our God ; though we can say of nothing else it is ours , perhaps we cannot say , great houses are ours , or great friends are ours , or Inheritances ours , that is no matter , we can say , that is ours , which is infinitely more then that . We can say , God is ours in Christ . Nay , being exhorted to say by the spirit of faith , that God is ours in Christ , all things in the world are ours . As you have it in that place of Scripture , All things are yours , why ? because you are Christs , and Christ is Gods. Whether things present , or things to come , Paul , Apollos , Cephas , life , death , all is yours , you are Christs , and Christ is Gods , that is , all things must by a command from God , conspire to make us happy , affliction , or Satan , or death , or trouble of conscience , or desertion , or every thing to help us to Heaven . The curse is taken away , and there is a blessing hid in every thing that befalleth a Christian , to bring him to Heaven : therefore it is a comfort of infinite extent . All is yours , because God is yours . You shall see the extent of the comforts further by retail , as it were . If God be ours , then all is ours too ; what be they ? the Scripture telleth you , and I should spend too much time in unfolding of them . 1. If God be ours , his wisdom must needs be ours , to find out wayes to do us good ; for his infinite wisdom hath found out a way in Christ by satisfaction of his justice to bring us to Heaven . He can make us go beyond all the policy of our Neighbors ; for his wisdom is ours . 2. If we be in danger , his power is ours , to bring us out . 3. If we have sinned , his mercy is ours to forgive us . He himself being ours , his mercy must needs be ours . The whole being ours , it followeth out of the strength of reason , that the parts also must be ours . 4. In any want , his allsufficiency is ours , to supply it , or to turn it to good , and make it up in a better kind . 5. In a word , God being ours , whatsoever is in God , whatsoever God can do , whatsoever he hath is ours , because himself is ours . And therefore I beseech you , make this use of it , to get into Christ by faith , to be one with Christ , that so God may be our God. Get faith above all graces , the grace of union , and the grace of communion , that being one with Christ , we are one with him . God being ours , all is ours , yea the worst thing in the world is ours . If God be not ours , it is no matter what else is ours . Alas , all things must be taken from us , we know not how soon , and we taken from all things else . What if we ha d a Kingdom , as Saul had , if we be forsaken of God , as he was . What if we had Paradise , if we offend God , we shall be cast out ? What if we had the dignity to be Apostles , if with Judas we have not God , what will all come to ? What if a man should enjoy all the world , if out of Christ , it would yield him no comfort . As the Emperor said , I have gone through all varieties of conditions , Et nibil mihi prodit : but it hath done me no good . If we had all what is it , but vanity of vanities , and not only so , but vexation . Now when we have God to be our God , he is able to fill the soul . He is larger then the soul , and he is able to quiet the soul , he is the rest of the soul , the soul is quiet , in him is the Center , as the place of quiet . If God be ours , then the soul resteth in it ; for God filleth the soul , and quiets the soul , and hath alwayes fresh comforts for the soul , infinite still to all eternity . There is nothing in the world , but we do as it were deflorare , take away the flower of it by use , and it becometh stale . Though a man continue many thousand years in the world , yet he will be weary of all things in the world , because there is no freshness in them . It is finite , and the soul is larger then the comforts of the world . But in God is a spring of fresh comforts to everlasting . Consider the things that inable him to be our God , to fill the soul , and to be larger then the soul , to quiet , and calm the soul in all the troubles of it , and then to have fresh springs of comforts , what a comfort is this to have God , for our God ? Let it therefore raise up our souls to labor after our God , and never rest till we have some interest in this great portion of God , to be our God. When we can by faith go out of our selves to Christ , and lay a right and just claim to God to be our God : this is a comfort that reacheth from everlasting to everlasting . It giveth us forgiveness of sins , when we had lost our selves , because we are in Christ he hath forgiven us . In all extremities and troubles , when no creature can comfort us , it is his glory to shew himself a God. It reacheth to the Resurrection of the body ; God is Abrahams , and Isaacks , and Jacobs God , when dead , because he was the God of whole Abraham , Isaack and Jacob , and therefore of soul and body . And it reacheth from all favours of this world , so far as is for our good , to all eternity , being our God , he will protect us from all extremities in this world , he will speak comfort to our souls , which nothing can do but God. When we be dead , he will raise up our dust , because he is our whole God , the God of our souls and bodies , and we shall be for ever with the Lord. It is a comfort of wonderfull extent . Vse 1. Let us therefore make this use of it . Labour to make him so to us ; for as he is to us , so God by his spirit is our comforter , who being satisfied , giveth us his spirit . We must make God our God , and then he will be a God unto us . These be mutual , wheresoever they be , wheresoever God is God to any , they by the spirit obtained by Christ , have grace to make him so to themselves . What is it for us to make God a God to us ? It is this , to set up God a throne in our hearts , and to give him a Soveraignty over all things in the world , that we may say in truth of heart , God is our joy , God is our comfort , God is our rock , God is all in all to us . When we give him supremacy of affection above all the world , we esteem nothing above him , we value him above all esteem , his loving kindness is better then life it self ; for else we do not make him a God to us , and then it is no comfort to hear all the comforts spoken of before . For all to whom he is a God in the Covenant of grace , and have hearts to make him so , the spirit raiseth up their affections to make him a God to themselves . Amor tuus , Deus tuus , as it is said of old , what we love most is our God. What we joy most in is our God , what we relie and trust in most , is our God , as it was said of the wedge of gold . And therefore if any thing hath our affections more then God , or equal with God , that we make our God. It is a quaere of the greatest concernment in the world , to put to our hearts . What do I make my God ? as David putteth the quaere to himself : now Lord , what is my hope , is it not in thee ? And so put this quaere to our selves . Lord what is my joy , what is my hope , what is my trust , what is my comfort , is it not in thee ? If our hearts cannot make an answer to this in some sincerity , surely as yet we have not made God our God. Time may be , that he may be so ; but till by the spirit of God we be brought to see an emptiness , and vanity in the Creature , and a nothingnesse in all , in comparison of God , that we can say , whom have I in Heaven but thee ? We have not comfort , because we do not make him ours by a spirit of mutuallity . Where there is a Covenant of grace , there must be a mutual making of God our God , as he maketh himself to us . Alas we may be ashamed of it , the best do often forget themselves . Oh how do men value the favours of a man , and the promises of a man , the seal of a man for such , and such a benifice , and how doth it grieve them to have the frowns of flesh and blood , the frowns of greatness ; but when their Consciences tell them they are under guilt of many sins , and God is not in good tearms with them , how doth this affect them ? and when their consciences cannot say , they have promises sealed in Christ , of the favours and mercies of God here , and hereafter : alas it is dead comfort , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give me that which is present , and take you that which is to come , is the Language of both . How few can say from sincerity of heart , that they make good to be their God. And therefore it is of greater concernment then we take it . Vse 2. As it is a ground and foundation of comfort , so of all obedience to God , as it is prefixed before the Commandements , I am the Lord your God , you shall have no other Gods but me , & do all in obedience to me from this ground . But much more now ; then he was the Lord God that brought them out of Egypt . But now God may prefix , I am your Lord God in Christ , that have brought you from hell and damnation , that intend you Heaven and happiness , and therefore do so , and so . Since this is the spring of all obedience , we ought to labor to make it good , and often to examine our selves , as before , what we make our God , and what we pitch our affections on . Alas , is our soul for any thing but God ? hath not God made us for himself ? and will our hearts rest in any thing but God ? why then should we love vanity , and besot our selves ? when death comes , they may say as Saul said , The Philistins are upon me , and God hath forsaken me . Death is on me , trouble , sickness , vexation of conscience is on me , and God hath forsaken me , I have no God to go to , what a miserable estate is this ? And therefore I beseech you , let us labor to have interest in the Covenant of grace , to make it good , that God is our God in Jesus Christ . Who giveth us a being to be Christians , to have a new nature , to have a good being , but God ? who maintaineth and preserveth that being , but God ? and who keepeth and preserveth us , till we get into a glorious being in Heaven ; but God , who is all-sufficient , self-sufficient , sole-sufficient , only sufficient , this God is our God now in Christ . God is to us in a more special singular manner , then to other Creatures , because he hath raised us to a more excellent being , not only as men , we being in the highest rank of Creatures next the Angels , and so he is a God to us , more then to inferior Creatures , that have a more circumscrib'd and narrow being . Man hath a large being , a reasonable soul , and is fitted by nature to have communion with God , who is wisdom it self , and with Angels ; but all this were little comfort , unless we had higher degrees of being then this . If God be our God in Christ , we have a spiritual being , which is as much above the dignity and prerogative of our ordinary being , as our being by nature is above the basest Creature in the world . And so God setteth a stile upon us sutable to the excellency of our spirituall being : there is nothing excellent in the world , but we are learned by it . Now to let out the advancement and excellency of the dignity we have from God in a special manner , to be Sons , Jewels , his Portion , his diadem , to be whatsoever you can imagine , that is glorious and excellent . An excellent condition , though spiritual , and concealed from the world . Gods Children are concealed men , as you shall see afterward , they be hidden men , the world taketh no notice of them , because their excellency is seen with another eye , then the world hath . The God of the world blindeth the eyes of worldlings . They cannot see into the excellency of Gods Children , no more then they can know God himself , and Christ himself . So you see what it is to be a God in nature and in grace , to be all in all unto us , to have our whole subsistance , and dependence in him , in him we live and move , and have our being , and well-being . In this , our excellency consisteth , that God is our God in Christ , who was God , and that he might bring God and us to good tearms together , that he might make God our God , he was Emanuel , God with us , to make God with us in favour and love . The God-head is nearest the humane nature of Christ , of any Creature , it is nearer to Christ then to the Angels ; for God hath not taken the Angels into hypostatical union to be in the same person ; but God in Christ is so near our nature , that there is an hypostatical union , they make one person , our nature being taken into the second person . By reason of this near union of the God-head to our nature cometh that comfort and near union between God and our nature , whereby God hath sweet communion with us in Christ . God by his spirit , though not hypostatically , yet gratiously is one with us , and hath communion with us now as his Children : so that sweet entercourse between God and us now , is founded upon the nearness of the god-head to our nature in Christ , in whom it is nearest of all , in whom it is advanced above the angelical nature . And therefore our blessed Saviour might well say , I go to my God , and your God , to his God first , and then to our God. Now we may say , God is our God , and upon good grounds , because God is Christs God , and in him our God , which is a point of singular comfort , and therefore I will inlarge my self further in it . Doct. For God to be our God , especially in having that in our hearts unfolded , in regard of our spirits and best being , is the most fundamental comfort that we have . For from this , that God is our God , commeth all that we have that is good in nature and grace . Whatsoever is comfortable commeth from this spring , That God is Christ , is our God , our reconciled God. That Gods nature , and ours now , are in good tearms . Beloved , what cannot we expect from God , that is now becom our God ? what he is , what he is able to do , what he hath , all is ours , considering himself is ours . If we have the field , we have the pearl in the field . And therefore the wise Merchant in the Gospel , sold all for the field , wherein the treasure was . We have the field it self in having God , and we have all that God is , or can do for us for our good , even as we have Christ , and all that Christ is , or hath done , and suffered , and injoyeth , all is ours , because we are Christs , and Christ is Gods , as the Apostle saith , so that having God , we have all , because we have him that possesseth all , the Creator of all , and preserver of all , and disposer of all . But to clear an objection a little , if God be ours , and all things else , how comes it that we want so many things . I answer , it is our own fault for the most part , we want faith to make use of , and improve this comfort . And then again we want nothing that is for our good , want it self is for our good . And observe this , our God is so powerful a God , that he maketh the worst things we suffer , a means to convey the greatest good oftentimes to us . If God be our God and Father in Christ , why have we sins ? why vexed with the Devil ? why persecuted with men ? why streightned thus and thus and thus ? all this is for our good . God is our God by these , and in the midst of these , and is never more our God , then in the greatest extremity of all ; for then we come nearest the Fountain : there is near and sweet communion between this God and us , when we take of the fountain . When the means are drawn away , the Conduits of conveyance , and we have nothing to go to , but God immediatly : there is sweet communion , and sweetest comfort in Heaven ; we shall have God in Christ , who will be all in all unto us . We shall need no Magistracy , Ministery , food , raiment , or defence against cold , or injury ; we shall be out of the reach of Satan , and all enemies , God will be all in all immediatly . The same God is all in all to us , either by means , or immediately . When means fail he conveyeth his sweetness , and his power immediatly , but ordinarily by means ; And what sight doth in Heaven , faith doth now in some proportion ; for as sight in Heaven seeth God in Christ , all in all , and injoyeth that happy vision , so faith seeth God to be all in all , and Christ to be all in all , though in an inferior degree to sight and clearness of vision : yet for the capacity of this life , we injoy God now , as they do in Heaven . We have inward comforts when most deserted . God was never more near our blessed Saviour , then on the Crosse , when he cryed , my God , my God , &c. for then he found invincible strength , supporting him in the great undertaking under the wrath of his Father . And so God is never neerer , then in extremity . In strength , though not in sense and feeling ; and oftentimes in feeling it self , we never have sweeter comforts , then in the want of all outward comforts whatsoever , when nothing else can comfort us but the presence of God. And we must know besides that , the state of a Christian in this world , is an hidden condition ; for it is to the eye of faith , not of sense ; and therefore God is a God to his , though the world see it not ▪ There is a secret hidden influence , a secret passage between Heaven and earth , that none seeth . Who observeth the influence of the Sun , or the sweet influence of the Starres upon the earth ? light we see ; but there is a secret influence pierceth deeper then the light , to the very bowels of the earth whence metals come . Where no light comes , there is an influence , though not discerned , and much more can there be influence of strength and power , and hidden comfort , though there be no sight . Cannot God be our God , in regard of strength , supporting and supplying , though there be no visible and sensible comfort , though we see it not our selves . Certainly the soul is upheld by an invincible strength in the worst condition that can be . Therefore this is true , that God is our God in all conditions . Let us make use of this . To what use is riches and friends , if we do not use them ? to what use is God and Christ , if we use them not ? Nostrorum est , utamur nostro bon● . He is ours , let us use him for our special good on all occa●ions . Oh that we had faith answerable to our prerogative , it is a prerogative more then Heaven and earth , that God is ours , and had we faith suitable , what kind of persons should we be in grace and comfort , and whatsoever is good ? Therefore labor to make use of it ; but more of this after we have spoken of some rules of tryal , because whatsoever I may say this way may be misapplied . They be excellent comforts ; but perhaps saith the distressed soul , they belong not to me ; to whom it doth belong : perhaps it belongeth to me , faith another that is a stranger , and a carnal man , to whom it doth not belong . Therefore our Saviour giveth some notes of distinctions , to know whether God be our God or no. Not to be much in the argument , yet to be plain in it . 1. God is their God in this peculiar manner that I speak , that is in the Covenant of grace , not otherwise , and I speak not what God is by creation of man ; for so the Devil is Gods , and every Creature . But the question is , whom God is a God to in the nearest bond of the covenant of grace ? that is the only comfortable relation that can be ; for if God be not our God in that , all other comforts will be nothing . It is better we be no Creatures at all , then not Creatures in the covenant of grace . It is therefore worthy the commending to you , especially considering our naughty hearts are prone to deceive us , Sataa and melancholly , and temptations do make some refuse the comfort , and some presumptuous persons to snatch at it , when it doth not belong to them . Those to whom God is a God indeed , in a sweet relation of the Covenant of grace to be their God , as to the Patriarks , Prophets , & Christ & the Apostles , he giveth his holy spirit to witness so much to them . Though the voice of the spirit is not alwayes heard in the best Children of God , yet he giveth them the holy spirit , that though it doth not alwayes witness , yet it alwayes works something in them , which may be an evidence that they are Gods. 2. Now the spirit of adoption and Sonship is known by a spirit of supplication especially . Whom God is a God to , he vouchsafeth a spirit of prayer to go to him in all their necessities , which is an issue or branch of their faith . He giveth them faith to believe it , and prayer to make use of it ; for God will not give this great priviledge , without heart to make use of it , which is done by faith and prayer ; and prayer is nothing but the frame of faith , Acts 9. As soon as Paul was a good man , presently after his conversion , Behold he prayeth . The child cryeth , as soon as born , and the child of God is known by his praying ; as soon as he is converted , an intercourse is opened between God and the soul , which a christian soul will never neglect . If they are plac't in the worst condition , they will pray to God , or at least sigh and groan , which is a prayer that God can make sense of . Those that have any strong places of defence in trouble , they will be sure to fly to that in times of war , they will betake them to their Castle , and place of munition . And so they that be Gods in time of danger , run presently to God , he is their rock , their refuge , and place of defence , repair to him by faith and prayer . The name of the Lord is a Tower of defence , the righteous in trouble fly thither , and they are safe . A man may know what his God is , by his retyring in times of extremity . Your carnal man if he hath any place to retire to , it is to his friends , to his purse to bring him out . He will go to that , which his instinct will specially lead him to in times of trouble . As every Creature together with the nature of it , hath received an instinct from God , to go to the place of refuge , wherein it is safe , as the weakest Creature hath strongest refuge . The Conies a poor weak Creature , hide themselves most strongly , out of instinct they have their own weakness . So Gods Child being privy of his weakness , and need of support and strength , hath the strongest support that may be , and runneth to his God. Worldly men have many shifts , as the wily Fox hath ; but a Christian hath but one , but that is a great one , he goeth to his God in time of need . And therefore you may know who is in covenant with God in times of extremity , especially , by a spirit of faith , a spirit of prayer . In times of extremity , no man but a Christian can pray with any comfort , with any sweet familiarity , Abba Father ; But they be like Pharaoh : Go Moses , pray to your God. He had no such familiarity with God as to pray for himself . And so carnal men will say ; pray to your God. And many like Devils , will have no cōmunion with God in their prosperity , but their whole life is a provoking of God to emnity by swearing , loose , debauched , irregular Carriages , hateful even to moral men : their hearts tell them they be even like Satan . VVhat dost thou come to torment us before our time ? what hast thou to do with me ? what have they to do with God ? they have scarce a Bible in their Chambers . If one , it is for fashion sake . And that they may not appear to be naught , they will hold conformity in publick assemblies ; but for private familiarity they have nothing to do with it . The shew of Religion goeth under an opprobrious name ; but if they would put off the shew , it were nothing , and not make ostentation of what they are not ; but they have no communion with God in prayer . They will go for Gods people , and own him for their God , when they have no trading with him , so much as by prayer . Take heed we deceive not our selves , I beseech you , salvation dependeth upon it . 3. We may further try , whether our claim of God to be our God be a good claim , on good grounds , by our siding , by our partaking ; for those whom God is a God to in a peculiar manner , will be sure to side with God. God hath two things in the world , he prizes more then all the world , that is , his Children and Church . His cause and Religion , they that be Gods , will be sure to side with the Church , they will stand and fall with the Church , and the cause of Religion , they will live and die with it . But a carnal Polititian , that hath perhaps great parts of nature , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Grecian calleth him , they be for all turns , they can bring themselves to any figure , like water that will receive any figure . Take it , put it into a Vessel that is square , it will be square ; put it into a round Vessel , it will be round . How can they own God for their God when they will not seek him , and they are yet to chuse their God and Religion . And because they will be sure to be safe in all times , they will own no Religion in any time . And beloved , is it possible any such should say with confidence , God is their God ; will he own them that will not own him nor his Church , nor his cause ? you know Jehu cried out , who is on my side , who ? cast her out . And so God in doubtful times of danger , cryeth out , who is on my side , who ? stand out , appear , if you be on my side , if you be on my side , own my cause , if you be not on my side , if you have no degree of goodness , it will appear . Christian wisdom is one thing , carnal policy is another thing . The wisdom of the flesh is emnity with God. Many applaud , and think themselves for some body in this kind ; but this wisdom is emnity it self against God. When a man will be wise in a distinct kind of wisdom from God , when he will have a cause severed from God , & will not side with God , he must look that God will accompt him his enemy , and make him his ; but especially in the hour of death , and deep extremity , he shall not be able to look God in the face , to whom he hath been a traitor in the Church , and in the cause of Religion . And therefore as we will be able to own God for our God , especially in doubtful and dangerous times , side with the Church , and side with Religion . It was objected to that good Jehonadab : a good man , have we any thing to do with Gods enemies ? Now there be two sorts of enemies , that we are especially to have nothing to do withall , if we side with God , enemies within us , and enemies without us . Sin within us , we must take part against our sins , take Gods part , and the spirits part against corrupt motions and affections . Divinity must begin from within , else it is faction without . It is not Religion , but faction , if the Religion begin not in our hearts , and if we hate not sin in our selves . Where there is true antipathy , the nearer any thing is that is opposite to our nature , the more hateful it is . He that hateth a Toad , hateth it in his bosom most of all . And he that hates sin , as sin , hates it in his own heart most of all . And therefore they that will pretend Religion , and be naught in their own particular , it cometh not from a true principle ; for they that will side with God , side with God in their own hearts , and be good men in their own particulars : therefore I beseech you , try your selves by this . Likewise , 〈◊〉 men est●em sinne Gods enemy w●●●esoever they see it , and so far as their authority and power reacheth , they will take Gods part in themselves against themselves , and in the world too . I will not inlarge the point , because it cometh in by way of tryal , and I cannot but touch it as a tryal . Thus you see how we may know whether we be Gods or no , by owning his cause , and siding with him : you have some expressions in Scripture to this purpose . Micah 4. 5. All people will walk every one in the name of his God , and we will walk in the name of the Lord our God for ever and ever . Every man will walk and converse in the name of his God , they will own their God , and take part with him , and we will walk in the name of our God for ever and ever , and own his cause at all times , and constantly for ever , and ever . And likewise in Esay 44. speaking of gratious times there , when men shall be bold for the Lord , as in all times some men will. One shall say I am the Lords , and another shall call himself by the name of Jacob , and another shall subscribe with his hand to the Lord , and tearm himself Israel . God shall have his tongue , his hand , and all . He shall say I am the Lords , he shall call himself by the name of God , he shall subscribe to it , and own the cause . 4. Again , if we would know whether God be our God , we must know whether we may lay just claim to our God , as a peculiar God to us , or no , and that way in which God sheweth himself to be a God in peculiar respect to us . Now how doth God shew himself a God in a peculiar respect to his Children ? He sheweth himself to have a peculiar respect to them . 1. By peculiar gifts , when he gives to them , that which he giveth to none else : shall we imagine God to be our God , by common gifts , and common graces ? no ; for thou comest to hear the word , so Herod did . Thou receivest the Sacrament , so did Judas , so did Simon Magus . Thou hearest the truth with some joy , so did the third ground . Thou hast excellent part● , so hath the Devil himself . But thou art in such a place of the Church , teachest others , so did Judas . Are these evidences to try whether we be Gods , or no ? what then is the peculiar gift , and love-token that God bestowes upon his favorites ? they be the graces of his spirit , especially in regard of God , an humble broken heart , and a believing heart , and a lowly heart , that goeth out of it self , that goeth unto God by faith , and towards man full of love , which argueth a great deal of self-denyal , when a man can love others with denyal of his own profit and ease . He that hath a humble , believing , lowly heart , hath more then all the world besides ; for he hath Gods peculiar gift . Many poor souls complain , as if God had no regard to them , and yet in the mean time , they have humble , broken hearts , which is more then if they had all the wealth and wor●h that the world hath , which have proud hearts never broken . The return of these favours will be comfort in death , and glory in Heaven . What will the fruit of a believing heart be ? he hath God and Christ , if he hath a lowly large heart to do good , he doth that which in the issue , shall further his accompt at the day of judgement , and there is the love of God shewed in his special favour . 2. So the love of God especially , shall be a special peculiar comfort , that the world is ignorant of , especially in times of extremity . Inward peace of conscience , inward joy , and inward comforts , these are signs of love , that God bestoweth upon a man when he will own him in the worst times , and speak peace to his soul , when nothing in the world will speak peace . When the Lyons roar , the great Lyons of the world roar in extremity , he hath inward peace and joy , and comforts of the holy Ghost , that inward intercourse of God with the soul , is a sign of Gods peculiar love , when God speaketh peace to the soul , when he sheweth the light of his countenance , which David in the 4th Psalm prefers before all outward comforts whatsoever . Gods revealing of himself , as the Scripture calleth it . When God revealeth himself to his , to be theirs , with peace and joy , and comfort , accompanying it , this is peculiar . 3. Again , a peculiar favour and love-token of God , as to have seasonable and sanctifying correction . To have corrections when they be seasonable , when we be in a way of straying , and God will bring us home by correction , and when we have sanctifying correction , we find by experience , that all is turned to our good . If I find any thing turn me to my God , I know I am his : if my Crosse be seasonable , and sanctified , he is my God ; for he takes that course with me , which he takes with his own people . These be singular signs of Gods love , when he bestoweth the graces of his spirit , his comforts , peace and joy , though not largely , yet so much as shall sustain the soul . And then when he seasonably meeteth us , and will not suffer us to thrive in an evil cou●se . Oh it is a judgment of judgements , to be hardned in sinful courses of life : how can it but end in desperation at length ? and therefore it is a great favour to be chastized , it sheweth , we are Sons , and not Bastard● . Thus we see how we may lay just claim to this , that God is our God in a peculiar manner . 5. To name but one more , to distinguish a spirit of presumption , from a spirit of faith and truth , that God is our God , is this . 1. If we have grace to answer his dealings towards us . When we can eccho to Gods dealings ; God hath chosen us , if we have grace to chuse him for our God. We may know he hath called us effectually , when we answer Gods call : when he biddeth us believe , he giveth us an influence of power , to be able to say , I believe , Lord help my unbelief . We may know , he loveth us when we reflect love again , and love him ; we may know he compasseth us , when we imbrace him ; we may know he delighteth in us , when we can delight in him , and his Servants . Whence is the strength of this Argument ? from hence . All good things , whatsoever we do from God , is but by reflection . God shineth on us first , God owneth us for his first , and God must do so in the order of causes . God being the spring of all goodness , he must begin , we love him because he loved us first , else we could never love him : therefore if we love him and his truth , he loveth us , that is sure . VVhat have I in Heaven but thee , and in earth in comparison of thee ? surely he owneth us , because in order of causes , we can have nothing but from him first . 2. And then again , out of the nature of conscience , if we can go boldly to him as a reconciled God , notwithstanding guilt of conscience , it is a sign he hath obtained peace of conscience , because it is the nature of conscience , if it hath not peace from God , not to dare to appear in Gods presence . So then , when there is inward peace and love , answering to Gods love , choice answerable to Gods choice , apprehending of him , answerable to his apprehension , this reflection and return , and rebounding back to God , is an invincible argument , that God hath first shined upon that soul . God sometimes will let us see things in the effect , and hide them in thecause . Perhaps he wil not perswade b● his spirit , that he loveth us , hath chosen us , and that we are his ; but he will work something in our hearts , because he will have us search our spirits , what good thing he hath wrought , what love , what choice of the best side are in any of these ; surely then God is theirs , though there be not an open voice , yet we may know , God hath loved this soul , and spoken peace to that soul , because we can return nothing to God , but he must shine on us first . Therefore beloved , let us make use of this , and let us take heed of sacrilegious usurpations , that we do not usurp upon Gods house , or God in a peculiar respect . Indeed we may come to God , as his Creatures , we are the workmanship of thy hands , and say the truth , though we be in a wicked course of life , but to say thou art my God in Christ , I am thine , thou hast chosen me for thine ; when we have not chosen him for our God , nor loved him , nor his cause , nor sided with him , nor have any stamp of him on the soul , have nothing but common favour that castawayes have , as well as we , and the Devils as well as we , ( for the Devil● go beyond all men in parts , ) and yet to usurp the prerogative of being Gods in a peculiar manner , and to be bold with the holy things of God , as if we were of his family ; this is a dangerous usurpation , take heed of it . And therefore they that live in courses of rebellion , and resolve not to mend , they take the holy things of God , as the Psalmist speaks , Psal 50. in an holy indignation , what art thou that takest my word in thy mouth , since thou hatest to be reformed . Thou art an enemy to God and goodness , and wilt be so ; thou art in a course of rebellion , and wilt be so . The Devils works you do , and will do ; can we not take the word of the Covenant into our mouths , and shall we take the seal of the Covenant ? therefore resolve to amend , else have nothing to do with God , do not add one sin to another . It is Childrens food , and not for Doggs , it belongeth to them of the family . If thou be none of the Family , what hast thou to do with them ? If thou be of the Family , whatsoever thy infirmities are , thou maist come boldly ; for the seals are to strengthen our weak faith . When the Father is Father of a Child , the Father will not cast away the Child for breaking out with deformity , or lameness ; when God hath taken us into his Family , infirmities cannot discard us . But I speak of them , that in a wilful opposite course of sin shew they never had to do with God in familiar entercourse , God never gave them a spirit to alter their natures . Propriety and proportion , and suitableness of disposition go together , propriety joyneth with suitableness ; where God owneth any man , he makes them like himself by his word and spirit , that their natures shall be even and agreeable to holy things , shall have a tast of holy things . And where there is not suitableness of holy things , there is no propriety . Will God own a man , and not make him suitable ? will God take his friend , and not give him a friendly nature ? he will not ; for he first fitteth our natures for communion with himself , else there can be no propriety . Let us not deceive our selves ; but if vve find some beginnings of grace , and can say without arrogancy , or usurpation , doubtless thou art our Father , our God , we be not worthy to be thine ; but we be thine . If we finde something that cast-awayes cannot have , some grief of heart for sin , some faith , some little measure of love , some love of truth , and inclination to the best things , then we may come boldly to increase our familiarity , and communion with God ; but otherwise it is dangerous to come to God , we approach a consuming fire , who shall dwell in everlasting burnings ? say they in Isaiah , and if God be not in covenant with us , oh he will be consuming fire , everlasting burnings , and we but stubble , & it will increase spiritual judgment in us , hardness of heart , and going on from sin , to sin , till we be accursed for sin : therefore it is a fearful thing to be given up to hardness of heart , they that do continue in sin , God giveth them up to hardness of heart , to be insensible of his dealings with them . Vse 3. If we can in any degree make it good , that God is our God , and we his people , then let us make use of it for our comfort in all times that we have a God to go to , though we have no friend in the world , yet we have him in whom all friends meet . If we have no comfort here , yet we have him in whom all comforts meet ; for all concenter in him . He hath Father and friends , and worth and grace , and peace and comfort in him , and all is in him , if we go to him , we shall find a confluence of every thing that is good , suitable to any necessity of ours . And therefore let us learn to single out of God whatsoever may help us to be in covenant with him . He having made himself over to be ours , let us learn this wisdom to single out of God whatsoever is peculiar to our present condition ; for considering he hath made himself a God to us , he is all-sufficient for every turn : therefore out of his all-sufficiency , take out whatsoever is fit for any particular exigency . Lord I am now in a straight , and want wisdom , thou in Christ hast abundance of wisdom . Christ hath in him all treasures . I now want friends , I want counsel , I want help , I want strength , God hath a fulness of all this for his Children . He hath it not only to content himself , and look on his own happiness , but for his friends that be in covenant with him , that be in covenant with him , that be so near him , that he will own him to be their God. If you aske what is Religion ? it is to know God , to have all-sufficiency in him for my good ; and then to make use of him by dependance on him for that good , and by advancing of him in giving him the due honour and thanks of it . And therefore we deserve not the names of religious persons , if we do not study what he is to his Creatures in the Covenant of grace . Then make use of it by a spirit of dependency , and alwayes giving praise and thanks . This is our whole man , and what is all else ? nothing but trouble and vanity . Get our bonds sealed , that he is our God , and then break with all the world beside , come what can come , or what will come , we are sure to be safe . It is a com●ort of wonderful large extent . The use of the Sacrament is to seal that God is our God in particular , and that Christ is ours , as verily as the Bread and Wine are ours . And let us desire the Lord to seal to every one of our souls , that are to have communion with him in particular , that he in Christ is ours . Christ with all his merits , and the fruits of them , forgiveness of sin , and life everlasting , as verily as the outward man partakes of the outward seals , and then we shall come , and go away with comfort , and be made partakers of that end and use of the Sacrament , for which our blessed Saviour instituted it . Having spoken before of common favours which Devils and Castawayes may have , as well as we , I shall inlarge my self a little in this , because it is a point of concernment . As in other sins we be like the Devil , so in this sin a man is worse then the Devil himself , if a man will be a common swearer , and opposer , and malitious against goodness , being only in love with some idle conceipt of his own , which he will have God himself stoop to , else he will not to Heaven : he will not be saved but by his own foolery . A man that hath a bitter spirit against the power of grace , that is a common blasphemer , that carrieth a spight against Religion , for him to say , God is his God , the Devil will as well say so . He will say of Paul and Sylas , these are the people of God ; but he will not say himself is . For a man to live in sins against Conscience , defend them , oppose all that opposeth his sins , and yet claim an interest , while that disposition standeth in him , it is more then satanical impudency , and it is extream hardening of the heart against all goodness ; for how many thousands in the Church perish , and sink to Hell under this presumptuous conceipt , I am Gods , and God is mine , when the title is false , and the evidence false . And therefore is is a point deserving throughly to be examined continually , what those evidences of graces be , that we venture our souls and salvation upon . I will not stand much to presse the point . But you see the necessity of it , consider therefore I beseech you wha● I have s●id . If God be ours , there will be a separation , where there is an owning of God for our God ; There will be a separation from all that is not his , as well as a gathering to them that be his . The work of Gods spirit in his Children , is like fire , which hath two properties , to sever all heterogeneal and strange stuffe and drosse , and the like , and gather all the homogeneal stuffe of one nature . And so the works of the spirit gathereth to the soul so much as is good , and refines that , and severeth that which is contrary . That spirit of God , that telleth them that they be Gods , it is is a severing spirit , and a uniting spirit , it severs contraries , and it uniteth things of the same nature , there is a joyning to what is good , and a separating of what is evil . I will add this farther , that wheresoever on good title , we can say , I am Gods , there is a reflect act of the soul to say , God is mine . God hath put a light of reason and friendship into man. Now friendship standeth in mutual office of duty and gift , where this is not , there is no friendship , no reconciliation , no owning on good tearms . The end why God saveth a company of men , and bringeth them to Heaven , the body of Christ , which we call the Church , it is , that he may have eternal communion with them in the Heavens , as he hath with the blessed Angels , and in Christ a nearer communion , then he hath with them . Now how can this communion be , unless we turn to God , unless we have something to answer Gods love . Again note , God is ours , because Christ is ours , the Covenant is first made with Christ , and then with us . Whence we see a ground of particular application of that which we call particular faith , a ground of particular application , by a spirit of faith of God to us , and Christ to us , that God in Christ is my God , and your God. The ground of this is , as God offereth himself , we must apprehend him ; but Christ offers God , and he knoweth how to offer him . He teacheth us how God is to be presented , and he presenteth him as our God , and our Father , and therefore let us entertain him , as ours . Thus you see a good ground of particular application of God the Father , and Christ to us in particular , in two respects , not only that every one in particular ought to have a particular faith , and not to think a general faith is enough to believe , as the Church believeth ; but to have a particular faith of the object , not only of the subject , but of the object , that , that is his in particular , I go to my Father and your Father . God is the Father , and the God of all the Elect , and only the Elect , and of every one of the Elect , as we say in solidum : that is said to be in solidum , when every one applieth the whole to himself , without diminution of any part . The sum is in solidum to every one that will make use of it , to inlighten every Creature that shutteth not his eyes . As a common Fountain is no mans in particular ; for no man can say this is my Fountain alone , and yet every man can say this is mine : so that every Saint can say of God , he is mine in solidum , though he were alone , he may say God is mine . If ten thousands have him , yet God is his God. god careth for all , as if there were but one , and for one , as if none but he . God offers himself , not only to his whole Church , but to every one in particular , and therefore of every one he ought to be apprehended . This is founded in all the great points and mysteries of Religion . As for instance , what is the ground of all the Petitions in the Lords Prayer ? Our Father . What interest have we to all the Petitions , and to every Article of the Creed , if there be not a particular application ? I believe God the Father to be my God , Jesus Christ my Saviour , the Holy Ghost my Sanctifier , remission of sins , and life everlasting is mine . We do no more then the Devils . Now every truth in Scripture is written for our comfort , and shall it be no more comfort to us , then to the Devils ? doth the Scripture intend us no more comfort then the Devils ? yes ; but the Devil may say for the Church , there is remission of sins , and a God and Saviour ; but not for me , and that is his torment , he cannot come to particulars . So the Sacraments are to seal a particular faith , as every one in particular taketh the bread and wine , so by a particular faith , every one may say , Christ is mine , his death is mine , blood-●hed mine , remission of sins and interest of Christ is mine . It doth not seal a general faith in the Clouds , but a particular assurance , that it belongeth to every one . And so in the words of the Catechise , the ministerial questioning of sinners , is intended , that every one that believeth , should apply it . If thou believest , and if thou believest , thou shalt be saved , and thy sins shall be forgiven thee . So that if we regard prayer and faith , if we regard the Sacraments , or the use of the Catechise , all inforce a particular faith . If we have not particular faith , we lose the vertue of all . So it is for the Commandements ; put case , no man is named in particular , yet every one ought to ply in particular , that they ought to abstain from such a sin , and perform such duty ; if they do so , they shall be glorified , if not , they shall be punished . And there is the same reason in faith , as in obedience . A man is condemn'd in Law , though not named in Law , because the general is set down here , and every man ought particularly to apply it , I ought not to have done so , and so . So that it overturneth the end of all , if a man labor not for a particular faith . To go farther . Now if I disablethis interest of particular faith of Gods love , and Christs love , ● loose the comfort of weak faith where it is true . What condition were they in now , when Christ biddeth them go ? had not some of them denyed Christ , and had they not all forsaken him ? and yet notwithstanding , go tell Peter , and tell them all , I go to their Father , and their God. So that the interest that a soul hath in Christ , who hath true faith , though a weak faith joyned with many infirmities , the interest he hath in Christ is not broke off , as you see by the example of the Apostles . And therefore I beseech you , let us comfort our selves in this , labouring for a particular faith , and then labor to maintain our interest notwithstanding our infirmities and faults , notwithstanding our sins past . Let not Satan rob us of our claim , that God is our God , and Father in Christ . Let us learn of Christ , we cannot have a better pattern . What doth Christ on the Crosse , when he had the sins of all the believing world upon him , and had there been ten thousand times more , it had been all one , to so infifinite a person God-man , he had made full satisfaction to Gods justice . But having so much upon him , did it take away his claim of God , as his God ? It did not , but still he said , my God , my God. Was it a claim that did him any good ? was it a useful claim ? yes , for it was made good by his Resurrection and Ascension , and therefore he might well say , I go to my God , and your God. I have overcome the wrath of God due for sin , and therefore when I that had all the sins of the world upon me , acknowledged God , to be my God , and underwent the burden of Gods wrath , and satisfied for all sin , you may well say my God , not only from the pattern of Christ , because he did so , but as a cause ; I may say so , now because Christ said so then ; for he hath fully satisfied his Father , who had laid that burden on him : you therefore that have particular burdens of your own sins , and have not that other ; but have a conscience troubling you , it is for good , because if you believe , that is taken away . But put case you had the guilt of your own sins , and of many sins beside , what is that to this of Christ , who had the guilt of all sin ? And therefore let no guilt hinder you from a spirit of faith , to say , my Father and my God. Is Christ ascended to Heaven , to be a mediator of intercession to appear before God ; for whom ? is it not for sinners ? what work is there in Heaven for a mediator , if we were not daily sinners ? Christ that hath satisfied for sin , biddeth us after satisfaction , to think of God as a Father , and to think of his ascension , even for this end , to appear before God for us as our High-Priest , to make daily peace for us . His blood is of everlasting efficacy . And if Abels blood cried for vengeance , the blood of Christ crieth for mercy . As the appearing of the blood of Abel spake for vengeance , so the very appearing of Christ speaks enough for mercy to the sinner . It is a comfortable clause , that in Hosea 2. 19. where God saith , He will marry them in everlasting mercy : so that mercy is part of the joynture of the Church . God will marry them in mercy ; in what mercy ? in pardoning mercy ; as the Husband is to bear with the wife , the weaker Vessel , not to put her away for infirmities . Shall we attribute mercie to men , and not to God ? Can a friend bear the infirmities of a friend , and a Huband of a Wife ? & cannot Christ bear the infirmities of his spouse ? and therefore never think that our infirmities may hinder our claim : you see it did not here . But , go to my Father , and your Father . This comfort we shall be driven to make use of sometime or other , & therefore make use of it now . But you will say , this is not comfort for common sort of Christians , it is not , and I intend it not for them . It is Childrens bread , and it must not be cast to Doggs : therefore they that have not God for their God , and live in any sin , they can lay no claim to him ; for they serve another God in their hearts , their vile courses are instead of their God , and in their affections above their God : and therefore let them not think any promise belongeth to them in that course . Let them think of God , as a consuming sire , as everlasting burnings , while they be such , and that their peace is as the peace that the soul hath when the strong man holdeth all in possession . When the conscience is speechless , and God hath given them up to hardness of heart , which is a desperate peace . This belongeth to them , that are resolved not to live in any sin , that have given themselves up to God : and yet by reason of the remainder of corruption , are driven to make use of that Petition , which Christ bids them to pray , forgive us our daily sins . Hence issueth this truth , that a Christian may be assured of his salvation in this world . For first of all grant , that we ought particularly to apply , as God offers himself to us , and that no infirmities , nor sins hinder this claim , then what followeth ? but a Christian believing , and repenting of his sins daily , may be assured that he is in the state of grace , because there be grounds of particular application , that therefore which seems to disable that interest , hinders not at all . And therefore labor to maintain that comfortable state of assurance , by all means ; the grounds of it is , particular application , notwithstanding all sins and infirmities whatsoever , because Satan envieth it most , because it is a state wherein we honor God most . I will not enter largely into the point , because I have spoken of it in other Texts ; but for as much as concerneth this time , we must labor for that , without the which we cannot go through that which God calleth us to . 1. There be many duties and dispositions that God requires , which we cannot be in , without assurance of salvation on good grounds ; what is that ? God bids us be thankful in all things , how can I know that ? unless I know God is mine , and Christ is mine , can I be thankful for that which I doubt of , and think I ought to doubt of ? therefore it is such a state , without which I cannot perform other duties , and particularly the grand duty of thankfulness . And what a pittiful state is this , that a man should not be thankful for Christ , nor Heaven , nor for the state of another world , that there should be such great matters , and yet they cannot thank God for them . 2. Again , God enjoyneth us to rejoyce . Rejoyce , and again I say , rejoyce . Can a man rejoyce , that his name is written in Heaven , and not know his name is written there ? The Disciples were very weak now , and yet notwithstanding all their infirmities , they loved Christ , they cast themselves upon him , and had not chosen another Saviour . Therefore rejoyce that your names are written in Heaven , and how can a man rejoyce , that knoweth it not to be so ? By Gods writing of the Law in a mans heart , he may know his name is written in Heaven . Can a man alwayes rejoyce , if he hath not grounds why ? 3. Again , God requires chearfulness , God loveth a chearful giver , and a chearful doer . It is the disposition , that is required in every thing , give me thy heart in every thing thou dost . Alas , how can I perform chearful service to God , when I doubt whether he be my God , and Father , or no ? shall not I labor for a heart to yield chearful obedience , doth it not come deadly off ? surely it doth . We ought to comfort our selves , and how can a man comfort himself in a condition full of uncertainties , no comforts are comfortable without this , That God is our God , and our Father , unless we know this ; comforts themselves are not comfortable unto us . None of the comforts we have , the comforts of this life , are not comforts to us , when the soul saith , perhaps God feeds me to slaughter , and perhaps I have these mercies as my portion in this world , and how can he be comfortable , when he apprehendeth not , that they issue from a spring of love , alas , comforts themselves are uncomfortable . And therefore shall not I labor for that , without which I cannot be comforted , especially it being a disposition for our good , to be thankful , and chearful , and joyful , and large hearted . 4. God requires a disposition in us that we should be full of incouragements , and strong in the Lord , and that we should be couragious for his cause , in withstanding his enemies and our enemies . How can there be courage in resisting our corruptions , Satans temptations , how can there be courage in suffering persecution , and crosses in the world , if there be not some particular interest we have in Christ , and in God , it cannot be so ? unlesse we will denie obedience to all duty injoyned , we must have this assurance which enters into all , which is the spirit that quickeneth , and enliveneth all . Therefore labor for it . 2. Else we shall take away the grounds that God inforceth good duties from in Scripture , as he doth inforce duty from this ground . As Elect , see ye put on bowels of compassion . I beseech you by the mercies of God , Rom. 12. offer your selves as a sacrifice to God Alas , I know not whether I shall have mercy or no ; why take away your ground , and overthrow your principles . And therefore shall not we labor for that state of soul wherein we are fitted to be in that disposition , and to perform duty as God would have us . I therefore beseech you labor for assurance of salvation . That we may maintain it the better , see the grounds of it . It is not in our perfection , for then the poor Disciples , where had they been ? Alas they had dealt unfaithfully with Christ ; but the ground of firmness is on Gods side , the certainty is on Gods part , not ours . Tell them I go to my Father , and my God , and their Father and their God. Though we make breaches every day , yet God breaketh not , as Mal. 3. Verily I the Lord am not changeable , and therefore you are not consumed . We change , ebbe and flowe , are to and fro , up and down every day , varying in our dispositions , though there be some root and seed of grace in us alwayes , yet there is a change in our dispositions every day , but it holdeth on Gods part ; and therefore Christ nameth not any qualification in them to build comfort on , but my God , and your God , will yet maintain the relation of a Father to you , that have not dealt as you should do , and maintaineth the relation of a God , notwithstanding your fall . So that we maintain not our assurance on any part in us , but on Gods love . Whom he loveth , he loveth to the end . Our God unchangably loveth us , in whom there is not so much as a shadow of change . And therefore in the last of the Hebrews , it is called an everlasting Covenant . The God of peace that brought again from the dead our Lord Jesus the great Shepherd of the sheep , through the blood of the everlasting Covenant . By the blood of Christ there is an everlasting Covenant , God will be our God to death , and in death , and for ever . For this relation being on Gods part , extendeth it self from forgiveness of sins to life everlasting . It is alwayes , the blood of Christ is the blood of an everlasting Covenant . I will marry thee to me for ever . It holdeth sure on Gods part . Let us therefore labor to maintain this assurance of salvation from Gods love . 2. But for our comfort , we must do our parts too , though it begin with God. It beginneth on Gods part . He loveth us first , and imbraceth us first , and we must love again , and imbrace again . We must desire of God grace to answer relation . Therefore I will prescribe some rules , how we may say , God is our God with comfort . That we may have the comfort of it , by making good our interest in him , to make it good that we are Sonnes , as well as to call him Father , that we are his people , as well as to call him our God , his spouse , as well as call him our Husband . And because this cometh from God , joyn this withall our endeavors . Lord thou must begin , I desire to shew my self as a spouse to thee , but thou must discover thy self to me . I desire to love thee , but discover thy love first , all I can do is but reflection . Thou must shine on me first , so desire God to reveal himself more and more , in Christ Jesus , and then we cannot but carry our selves to him , as we should do in our Relation . This day we must perform the relation on our sides : there be two words that go to this heavenly bargain . The Covenant consisteth of two parts . Now de●ire God , by his grace , to inable us to do our part , for he doth both . And desire him according to his promise , to teach us to love him , and to write his Law in our hearts to do what is good , and circumcise our hearts , and give his holy spirit . We aske no more , then he hath promised , and so go boldly to him . Lord , thou hast made a Covenant with us , we cannot keep it without thee , thou hast not only promised grace and gifts , but the grace to perform the Covenant on our parts must come from thee . And this God will do : therefore in the use of means attend upon him , and looking to him , we shall have grace to do our parts , and then maintain this assurance , without which we cannot live as Christians should live . That we may further maintain this Relation , that God is our God ; Let us labor to get into Christ , for it is in him that God is our Father , and to grow up in Christ , to growe more and more , to grow up in faith , and in all grace . A gratious Christian never wanteth arguments of assurance of salvation ; It is the dead-hearted Christian , the careless Christian : therefore labor , as to be in Christ , so to grow up in the knowledge of Christ . And so to know God in Christ , labor to see the face of God in Christ , for in him are all the beams of his love , as the beames of the Sun in a glasse are gathered , so the beams of all Gods love meet in Christ . So lovely is God in Christ , whatsoever we have in Christ , it is from God in Christ . And whatsoever we have from God , it is through Christ , therefore growe in the knowledge of Christ , in faith in Christ . To this end are the Sacraments , that we might growe up in him , and be fed into Christ . And then we may make right use of it , as the Ordinance that God hath sanctified for this end . And as God doth take us out & set a stamp upō us , so labor to make choyce of God more & more , & choice of God in Christ ; for there be the 2. objects of our faith & love . Chuse God for our God , & esteem him above all , and renounce all other , and resign our selves wholly to him , for all is ours , when God is ours . He setteth us apart from other men , taking us out , and appropriateth us to himself , chuseth us for his Jewels . I beseech you labor daily to chuse God to be your God. If we say , we are Gods , let us make choyce of him at the same time , and appropriate him with our choyce . He is mine in particular , there is renunciation of all others . I have served other Gods heretofore , the world , and the flesh , and the favor of man have been my God , but they shall be my God no more : If we chuse him not , and appropriate him as ours , and renounce all other , and give our selves to him , we cannot say he is our God : this we should practice every day : In the solicitation of sin , or despair for sin , make use of this choice and appropriation , and resignation : If we be tempted to any sin , why I am not mine own , I am Gods , I have chosen him to be my God , I have appropriated my self to him , I have renounced all other , I have offered my self to him , therefore what have I to do with sin , with this temptation , I have taken the Sacrament on it , that God is mine , and Christ is mine , with all his benefits , therefor e if there be any solicitatiō to sin , make this use of it ; & so we shal grow in assurance of our interest in God , when we can make use of it on all occasions . If when we be moved to any sin by Satan , or our own flesh , which is a Devil within us : this is contrary to my Covenant , this is contrary to the renewing of the Covenant , so often renewed in the Sacrament , & therefore I will not commit it . It is contrary to the State I am advanced to , and contrary to my relation , God is my Father and my God ; and therefore I must be his , and what have I to do with sin ? what hath pride to do with a heart bequeathed to God ? what hath lust and filthiness ? what hath injustice , or any thing else that is sinful , to do in a heart that hath dedicated , and consecrated it self to God , who hath given up himself , and all he can do , and to whom we have given up all we have , and shall we give our strength to sin and Satan , his enemies ? Thus we should grow in assurance , exercising the increase and knowledge of our interest . I beseech you therefore let us use these and the like things to make God our God. And if any temptation for sin be joyned , as Satan cannot but solicit to sin ; so he laboreth when we have sinned , to tempt to despair for sin ; for they be the two wayes by which Satan prevails . Now fetch comfort against both from hence . God is my God , and my Father , and Christ teacheth them to call him so ; and therefore notwithstanding sin , I may go to God , and call him Father . The Disciples , though their sin was great , yet on their humility they were to acknowledge God to be their Father , and their God. And therefore answer Satan ; I ought not to abuse and break off , and deny my interest in God , as my Father , and my God , for any sin , because the Disciples did not so ; and Christ hath taught how to make use of God , and to acknowledge him for my comfort . We cannot have a better guide then God , and therefore never think of God , but as our God and our Father , and labor to answer all Satans temptations in that kinde from hence . 3. Again , this assurance that God is our God in Christ , and our Father , is wrought by the sealing of the spirit , and sanctifying of us : therefore take heed , we grieve not the spirit of God. Gods spirit moveth our hearts often times in hearing the word , or reading or praying , when we have any good motions , or when we entertain them , and therefore do not grieve the spirit of God , whose office is to seal us to the day of redemption , to assure us God is our God , and our Father in Christ . Grieve him not , least he grieve us , by reaching and tormenting our consciences , and that is the way to maintain our interest . Take heed of crossing the spirit , especially by any sin against conscience . Conscience is Gods Deputy , grieve not the spirit , grieve not conscience , for Conscience is God Deputative , it is a li ttle God within us . And therefore if we will not alienate God from us , to whom we have given our selves , if we be true believers , do nothing against his Deputy and Agent , the spirit that sanctifieth us , and sealeth us to the day of redemption . This is the way to maintain assurance , that God is our God. For men may be led with a spirit of presumption , and say , God is my God. But if Conscience telleth them , they live in sin against Conscience , and the motions of the spirit , and suppress them and kill them , as birthes that they would not have grow in their hearts , then they cannot say , God is my God , but conscience telleth them they lie . And therefore I beseech you , labor for an holy life . That faith that maketh this claim , that God is my Father and my God , is a purifying faith . It is a faith quickening the soul , a faith purifying , a faith cleansing . Faith is wonderfully operative , especially having these promises ; what promises ? I will be your God and your Father . Having such promises , let us cleanse our selves from all filthinesse of flesh and spirit , and grow up in all holiness in the feare of the Lord. And therefore labor for that faith that layeth hold upon this priviledge . God is our Father , and our God ; make it good by this , that it be a purifying faith , an operative faith , that worketh by love , that sheweth it self in our conversation . The more we labor , and grow this way , the more we growe in assurance of salvation . Beloved , favor cannot be maintained with great persons , without much industry and respect , and observance of distance . A man , that will maintain the favor of great persons , must be well read in their dispositions , must know how to please them , and yield them all observance and respect . And shall we think then to preserve respect with God , without much industry and holiness ? It cannot be . And therefore give all diligence , ( not a little ) to make your Calling and Election sure . It requireth all diligence , it is worth your pains . We live on this , that he is our God , and will be our God to death , and in death for ever more . That God is our God to everlasting , that he is of an equal extent with the soul , he liveth to fill it , and make it happy . Our souls being of an eternal subsistance , therefore it standeth us upon to give all diligence to make our Calling and Election sure , else it will not be maintained . Why do not Christians injoy the comforts of this , that God is their God in Christ , more then they do ? the reason is , they be negligent to maintain intercourse between God and them . We must know our distances : there must be reverent cariage to God. A loose Christian can never injoy the comforts of God. He is so great , and we so mean , we ought to reverence him , we ought to love him with fear , and rejoyce with trembling . Humble thy self to walk with thy God , where there is a great deal of humility , it maintaineth friendship . We cannot walk with God , as a friend as Abraham is said to be Gods friend . We must acknowledge our selves to be dust and ashes , know him in his greatness , and our selves in our meanness , if he will maintain this to our hearts , that God is our God. If we be careful to maintain this , surely he that delighteth himself in the prosperity of his Servants , will delight to make himself more and more known to us , that we may be assured of our salvation . All that hear me , are such as have not yet made choice of God , to be their God , or have made choice . Let me speak a word to both ; for there be many that yet have their choice to make , that have other Lords , and other Gods to rule over them . Let them consider , what a fearful state it is not to be able to say , in regard of life everlasting , God is my God and my Father . They can say , they be Gods Creatures ; but what a fearful condition is it` not to be able to say , God is my Father ? will not these know , whom he is not a God to in favor , he will be a God to in vengeance . He must be friend or enemy , there is no third in God. God and the Devil divide all mankind , they share all . If thou be not Gods , and canst not say so , on good titles , thou art the Devils . Yet God is daily pulling men out of the Kingdom of the Devil , by opening their eyes to see their miserable condition ; yet all go under these two grand titles , Gods and the Devils . If thou canst not say , God is thy God , then the Devil is thy God ; and what a fearful condition is it to be under the God of the world by a worldly , carnal disposition ; and perhaps thou maist die so , if thou be not careful to get out of it . If God be not our God , he is our enemy ; and then Creatures , Angels , Devils are against us , conscience against us , word against us , all against us . If he be for us , who is against us ? If he be against us , who is for us ? a terrible condition , and therefore get out of it , I beseech you . But how shall I doe ? is there mercy for such a wretch ? yea , he offereth himself to be thy God , if thou wilt come in : wherefore serveth our Ministry , the word of grace ? but to preach life to all repentent sinners ? He that confesseth and forsaketh his sins , shall have mercy . And therefore God hath ordained Ambassadors of peace to proclaim , if you will come in . And he intreateth you to come in , and he chargeth , and commandeth you . You be Rebels , not only against him , but enemies to your own souls , if you do not . And therefore I beseech you , if you be not yet come in , adde this more , you be sacrilegious persons , if you be not Christians in earnest , have not you given your selves to God in baptisme ? and have not you in your lives given your selves to lusts , which you renounced at your baptisme ? now you have alienated your selves from God , to whom you were dedicated . Did not you ingage your selves to God in your Baptisme ? and is not he willing to receive you ? He thought of you , when you could not think of your selves . And therefore as it bindeth you over to greater punishment , if you will not come in , but continue sacrilegious persons from God , to whom you have dedicated your selves , so God preventeth you with mercy . He incourageth by the seal of election in Baptisme , to make it good by faith , without which it will do no good , being but a seal to a blank : therefore how many incouragements have you to come in ? Take Gods gracious offer , he giveth you time to make your peace , it is nothing , but wilful rebellion to stand out against God. For they that have given themselves to God , and now renewed their interest in him , by the Sacraments , let them conceive , what a word of comfort they have in this , That Christ is theirs , and God is theirs . What an ocean of comfort is it , when all things leave you , as all things will , ye● we have God , that will be a God for evermore . At the time of death , what comfort will it be to say , God is mine , Christ is mine . Life is mine no longer , world is mine no longer , friends forsake me , but I am interessed in God , and have made Covenant with God , who is a God for ever , the Covenant I have made , is an everlasting Covenant . It is of that largeness , the comfort is , that the Angels themselves admire it , the Devils envie it , and it is a matter of glory and praise in Heaven for ever . Therefore make much of such a priviledge , that is the envy of Devils , the admiration of Angels , that is the joy of a Christians heart here , and matter of glorifying God for ever , world without end . That God in Christ is become his God here , and for ever , it is a ravishing consideration . It is larger then our hearts , here be comforts larger then the capacity of our hearts . Cor vestrum soli Deo patere debet , our hearts ought all to lie open to divine things ; for they have more in them , then the heart can contain . If we will shut them , shut them to worldly things . Oh the comfort of a Christian that hath made his state sure , let him glory in the Lord. There be three degrees of glory , in all , let him glory under hope of glory , glory in afflictions , and glory in God , that is , we glory in God to be our God. That in the sharing , and dividing of all things , God hath given himself to us , and what an offer is this ? that when God divideth the world to the Children of men , you shall have this , and that , but you shall not have me . But to his Children he hath given himself , and he hath nothing better to give , and indeed there is nothing else needs ; for there is more in it , then we can speak , but that when God divideth all things , he should give such a share as himself : is not this a glory , that a poor Creature should have God to be his , and all he hath to be his , to make use of it in life and in death , it is worth all the world ; It is worth our endeavors to make our Calling and Election sure , when we may have this comfort from it . FINIS . Notes, typically marginal, from the original text Notes for div A93249-e100 Prutitus disputandi scabies ecclesiae . Sir H. VVotton . Ideo conversa est , quia angeli assurrexerunt praesentiae Christi . Gerfon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. se domum versus praeter virum suum qui subsequebatur ipsam . Junius in anal . in Gen : Notes for div A93249-e760 Exodo 25. 20 , Col. 1. 20. Ministery of Angels towards Christ . Luke 2. 9. 10. Luke 22. 4● . John 10. 12. Act. 1. 10. Heb. 1. 14. Psal . 34. 7. Luke 16. 22. Mat. 24. 31 Presence of Christ comfortable . weaknesse of faith now seen . 1 Cor. 6. 9. When Christ speaks the Angels are silent . Christs first words after his Resurrection . Misapprehensions of Christ in good men . Mat. 11. 28 Passion clouds understanding . Act. 17. 81 Mat. 11. 28. Esay 40. 11. Love , a willing grace . Cant. 8. 6. Nothing can comfort the grieved soul till it heares the voice of Christ . Ing●ntes d●lores stupent ▪ Christ takes notice of all 〈◊〉 ▪ Rabboni The believing soul is never satisfied till it comes to Heaven . Obser . 1. Cathedra● habet in caelis qui cord● d●cet Observ . 2. Necessity of hearing Note . Christ can easily comfort . God is the beginner of all saving works Object Answ . The motions of the spirit must not be slighted . Alloquenti Christ● fideles respondent . 1 Sam. 3. 10. Grace a graduall work . Quest . Reasons why God defers mercy . James 1. 4. Mat. 15. Mark 7. 27. 28. Communion with Christ is the Christians life . Directions to re ▪ injoy Christ . Gen. 45 3. Psal . 63. Caution . Mat. 28. 1. Mark 16. 9 Luk. 24. 1. Joh. 20. 1. Where to find him . Luk. 2. 46. Christ conveyeth himself to us by the ear , and by the eye , first by the word and Sacraments . The excellency of the Sacrament . ● Cor 6. 2. Caveat . The teachings of Christ by his spirit are powerful , and cannot be resisted . General promises must be particularly applied . Christ● dying for sinners , is no comfort to the soul , but by a particular application . Spiritus Dei , & Dei , & hominis secreta cognoscit . John 20. 27. Love to Christ cannot be satisfied without the injoyment of Christ . Sense much affects carnal men . Christ after his Resurrection is to be touched by faith , and not by sense . The Regenerate knoweth no man , no not Christ himself after the flesh . Joh. 4. 24. Extern● dei placere nequtunt . Hos . 10. 11. ●rduum & difficile est in fide vivere . Christ not to be touched , because not ascended . non solum significat tangere , sed ad hae●ere , cōglutinari . Esa . 52. 11. 2 Cor. 6. 17. A tabernaculo im piorum hominum recedite . Num. 16. 27. Mitte fid●m in caelum , & tetigisti . Christs care of mourning souls . Charity . Mat. 5. 24. God uses weak instruments to effect , great matters . 2 Cor. 4. 7. 1 King. 17. 4. Quest . Answ . Rom. 8. 29 Rom. 8. 17 Heb. ● . 14. Christ not ashamed to be neerly related to us . Joh. 15. 15 1 Cor. 11. 3 1 Cor. 12. 27. Ephes . 5. 23. John 2. Revel . 22. Object . Answ . Relation to Christ must not be denyed because of sin . Luk. 15. 21 Tentatio , est ad Christum eundi opportunitas , ut nobis succurrat . Vanity of Popery & Popish Orders . Mark 9. 24 Relyance on Christs comforts . The consideration of Christs free grac● and love keeps from desperation . A Christian is Confessor . Mark 8 ▪ 18 Deserting of Christ is betraying of him Comfort in that Christ is our Brother . Christ in glory owns his Churches Cause . Use of exhortation by faith to labor to be one with Christ . John 1. 16 Faiths usual work . Christs calling his Disciples brethren , adds much to our comfort . Faith presents things to come , as present . Love teacheth what it knowes . Humility will be instructed in what it knowes not . Christ ascended into glory , forgets not his people in debasement . It is the high●st honor to be a member of Christ . By faith in Christ both sin , death and hell are overcome . The freedom of a Christian . The Christians dignity . Satans Objection . The Christians Reply . Christ to be believed , and not Satan . Mother , and brother in spirit , is preferred before ▪ mother and brother in the flesh . Christians are fruitful Trees of righteousnesse . The world knowes not the excellency of Gods people , and therefore regards them not . The constancy and humility of Christ . Christ speedy in comforting . Object . Christ takes his ow● time to comfort the humble soul . Christs love constant . Question . Resol . Gods love is constant because grounded on his own eternall purpose . Fu●damenta ta●en stant inconcuss● Syo●is . Christ by death reconciles us , by his life he saves us ▪ Obj. Answ . Trusting in Christ takes off trouble . The links of salvation hold firm on Gods part . Gods love ●n Iterable . In darkest times Christ is near to comfort . Simile ▪ Note . The Churches care to find her beloved . Christs sweet and comfortab e sp●ech ●o his beloved . Christs high commendations of his spou●e Note . Reason 1 ▪ Kindnesse shewed after dejection is very seasonable . Reason 2. Christ deals not with us after our deserts . Reason 3 ▪ Satan by laying guilt to our charge labors to carry us further f●om God. Comfort to those that sh me themselves John 2● ▪ 15 , 16 , 17 We are not so ready to come as Christ is to receive . Well m● when Christ and the soul m●et together . Presumptuous sinners . The most humble Christian , most subject to be discouraged . Rom. 5. 20. Object . Answ . Jer. ● . 1. Comforts against great sins . Our comforts fail not , because he is God and not man , Note . Difference between a carnal and a gratious heart . Sin imputed to Christ as our surety . Faith makes things absent present . Saints look forward as Christ did . Till we come to Heaven , our desires are unsatisfied . Simile . Notes of our spiritual Resurrection . Heavenly mindednesse . Converse with the world , be not defiled with the world . Heaven injoyed on earth . Quaere . Reasons of Christs ascension . Our enemies conquered , and God appeased by Christs resurrection . Victory & triumph . Heb. 9. 24 ▪ Christs blood speaks mercy and pardon . The spirit h●r● , and Christ in Heaven here together . His Resurrection & ascension declares the Father to be satisfied to the utmost . Rom. 10 , 6. 7. Christs intercession . Apoc. 12. 9 Christ more skilful to save , then Satan is to destroy . The super excellent advantage of Gods people , above the world . 1 Joh. 21. Rom. 8. All Scriptures are for consolation . The flighting of the Ministry is the havock of conscience Faith makes all present . Fath the Christians priviledge . Think on Christ as ascended with him . Ephes . 5. 20. 1 Joh. 2. 1. Mat. 6. 12. Go to God for pardon of sinners in the name of Christ . To rely on Christ is to feed upon him . God is first Christs God and Father , and then our God & Father . How God is the Father of Christ . Christ coequal with his Father . Joh. 20. 28 1 Col. 20. God a Father . All comfort is from God reconciled to us in Christ . Mal. 3. 17. Father is a tearm of indulgence . Luk. 15. 18 Gods infinite love to a sinful man. Heb. 12. 6. A name of provision . Luk. 12. 32 Luk 12 ▪ 30 Father is a name of protection Pro. 18. 20 What we owe to God as a Father . Fear God for his greatness , love him for his goodness . Gods wisdom and love . God keeps the best things till the last . Esay 49. 15 , 16. Psal . 121. 4. Faith and prayer fetcheth all from God. Mat. 7. 9. 10. Mat. 6. 8. God not a Father in Christ to the wicked The Hypocrite disposition . To whom God is a Father . Christs disposition The Character of a gratious Christian . Quaere . Solution . No sin should hinder us from going to God as our Father . The name of Father speaks no comfort to the malitious enemies of Christ . Simile . Rom. 1. 4. Heb. 1. 5. Gods unexpressible and wonderful love to mankind . Psal . 113. 6. Our nature advanced in Christ , as high as can be . God a Father to his disc●nsolate Disciples . Psal . 117. 11. Job 42. 6. 8 Gods love to us is from his own bowels , not from our goodnes● . If mercy were not shewed to sinners , none could be saved . Comfort in afflictions . Mat. 27. 46 God Christs Father in all his persec●tions . The Law necessary to be teached . Contentation in all conditions to be laboured for . Humility a lesson to be learned from Brotherhood . 2 Cor. 5. 16. Love to the Saints the highest mark of sincerity . Notes of adoption . God may be our God , though we cannot alwayes , make it Even sighs & groans pierce through thick Clouds get to God. Good things connatural to good men . How to go to God in prayer . Ephes . 1. 3. 1 John 17 Mans insinite happiness by Christ . Clay and dust taken into unity of the person of God. Ephes . 2 6. All we have , or can expect to have , must be obtained through Christ . Use . Blesse God for Christ as well as for our selves . Luk. ● . ●8 . Christ as man the object of Gods love and predestination as well as we . 1 Pet. 1. 4. How God is Christs God. God our God in the state of grace . 1 Cor. 3. 22 , 23. The Covenant of grace founded on Christ . By vertue of Christs resurrection , God is not only our Father but our God. God our God in covenant with Christ . Interest in God great comfort . Even afflictions & Satan himself conspires to make us happy . Eccles . 1. 2. Eccles . 2. 17. Never rest till God be made our portion . God our joy , our comfort , our Rock , our all . Examine our hearts what we make our God. It is of eternalconcernment , to make God our God. Exo. 20. 2. Do all for God in obedience God gives us our being and wel being , and doth all for us till we come to Heaven . Humane nature nearer to Christ then the nature of the Angels Doct. What God is , wh●t he is able to do , what he hath , all is ours . Answ . Want it self is for the good of Gods people . God all in all immediatly in Heaven . Use . Simile , Pro. 18. 20 Go to God in things of extremity , by faith and prayer . Exo. 9. 28. The wicked outwardly make a shew to fea● God ; but hate him in their hearts . A carnal man professes hi● own safety before the advancement of Religion . Rom. 7. 8. The fearful condition of a wicked man at the hour of death . Who are Gods enemi●t . A Christian is a good man in his own particular . Quest . Answ . The humble man more excellent then the proud . Peace of conscience inward joy and comfort , signs of love . Mark 9. 24 Psal . 73. 25. Arguments of Gods shining upon the soul . Caution . To call God our God , when he is not so , is an usurpation full of danger . Psal . 50. 16 , 17. Simile . Propriety , by ●itting our natures for communion with God. Heb. 12. 29 Esa . 33. 14 Comfort in our interest in God. Particular exigencie supplyed by his all-sufficiency . Religion is to know God , ●nd to make use of him for good , to honor him , and to be thankful . Sacrament seals God to be ours . Man by some sins worse then the Devil . Gods spirit both a severing spirit , and an uniting spirit . Friendship in mutual office of duty . Doct. God to be apprehended as he offers himself . Particular application of Christ how grounded . Sacraments seal a particular faith . Failings do not cut u● off from Christ . If Christ hath satisfied for us notwithstanding our infirmities , we may call God our God. Heb. 12. 24. Mercy part of our mariage portion . Object . Answ . Use . Assurance . Joy springs from knowledg . Luk. 10. 20 Gods service must be performed with chearfulnesse . No worldly comforts can satisfie the soul . Assurance earnestly to be labored for . 3 Col. 12. Grounds of assurance . Assurance maintained to us on Gods part . John 13. 1. Heb. 13. 20 Hos . 2. 18. Rule● to know how God is our God. Simile . God and Christ the Objects of fai●h and love . Interest in God an argument against sin . The flesh a Devil within us . That God is our God , ●nd our Father is ground of infinite comfort . Assurance that God is our God , wrought by the sealing of the spirit , and the spirits sanctifying . Conscience is a little God within us . 1 Joh. 3. Respect with God preserved with much industry & holiness . 2 Pet. 1. 20 Psal . 2. 11. The fearful condition of those that have not God to be their God. The office of the Ministry is to pr●ach life to all repentant sinners . God preventeth us by his mercies . God our comfort in the losse of all things . 1. Glorie under hope of glory . 2. Glory in affl ctions . 3. Glory in God. 2 Pet. 1. 10 
A86099	----	The rise, growth, and fall of Antichrist together with the reign of Christ. by Edw. Haughton minister. Haughton, Edward, 17th cent. 1652 Approx. 312 KB of XML-encoded text transcribed from 110 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A86099 Wing H1151 Thomason E1286_1 ESTC R9637 99873593 99873593 169713 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86099) Transcribed from: (Early English Books Online ; image set 169713) Images scanned from microfilm: (Thomason Tracts ; 173:E1286[1]) The rise, growth, and fall of Antichrist together with the reign of Christ. by Edw. Haughton minister. Haughton, Edward, 17th cent. [14], 201, [5] p. Printed by R.W. for Francis Tyton, and are to be sold at his shop at the three Daggers in Fleetstreet, near the Inner-Temple Gate, London : 1652. "The reign of Christ" (p. 149), has special t.p. With an afterword stating "that the 21 & 22 Chapters of the Revelations, are a description of a State of a Church here below,..". Reproduction of the original in the Thomason Collection, British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Early works to 1800. Antichrist -- Early works to 1800. 2008-08 TCP Assigned for keying and markup 2008-11 SPi Global Keyed and coded from ProQuest page images 2008-12 John Pas Sampled and proofread 2008-12 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE Rise , Growth , and Fall OF ANTICHRIST : Together with The Reign of CHRIST . By Edw. Haughton Minister . LONDON , Printed by R.W. for Francis Tyton , and are to be sold at his Shop at the three Daggers in Fleetstreet , near the Inner-Temple Gate , 1652. HAving perused this Discourse concerning the Rise , Growth , and Fall of Antichrist ; together with the much desired and waited-for succession of the Reighn of our Lord Jesus Christ : I conceive the publication of it in Print , very usefull and seasonable for these Times ; both to settle the minds of some , about the Great Motions and Changes ( through the wonderfull Providences of God ) lately made among us ; and to stirre up the spirits of all to higher actings and more earnest prayers towards the accomplishment of that more glorious Change. Octob. 10. 1651. Ioseph Caryl . To the Reader . IF thou art learned and studious in Divine things , these * Country-pieces were not intended for thee . That they now appear in the Light , must be ascribed to that , commonly , pretended ( but trully in this , no so ) Midwife of Friend-Sollicitations ( drawing me much beyond my first Purposes ) who hearing them preached , were at a stand , as if so be some new and strange things had been brought to their ears , ( such is the darkness of these parts , in the great things Christ is about to do ) but freely and frequently confessed , they brought the evidence of truth and certainty in their very foreheads : and so divers of them grew impatient to feed also their eye with them , that whetting them upon their spirits by study and meditation , they might come more fully to understand these ways of God , and grand Designs Christ hath in hand . Here thou hast the Picture of the Pope Rampant ( I would it were more in the hearts and mouths of the People , that he is the great Antichrist ) his strange but certain ruin , and the application of both . Thou hast a Discourse engraffed concerning Kings ( the Subject fairly leading to it ) particularly , of the last Race of the English Monarchs , and upon what account the late Charls fell , these VVars on foot being indeed part of the Battel you read of in the 16. and 19. chapters of the Revelations : I say the begun quarrel between Christ and Antichrist , and that he with his Armies fell , as the Popes second : Howbeit they neither did , nor yet do think so , the Devil having put other glosses and interpretations upon things . I pray God open mens eyes more generally , to see into the devices and depths of Satans delusions in playing his game . A Tract also of the so much talked-of , & desired Kingdom of our Lord ; ( some oppose it , by forcing the streams of Prophesies to run in other channels , thereby sufficiently discovering both their wilfull blindness ( for they say they see ) and dis-affectation to Christ and Holiness ) which God will build up and establish upon the ruins of the Man of Sins Kingdom . Therefore I thought I had not done my VVork , till I had spoken something to that also , enough only to provoke abler VVits and Pens . Aud now if thou shalt make ( by these my Labours ) any addition to the Stature of thy Knowledge , Zeal , Resolution of contending for the Faith delivered to the Saints , and Kingdom of our Lord , agaist the Common Enemy , as thou 'lt answer it another day , banish me out of thy thoughts in giving Glory to Him who sits upon the Throne , and to the Lamb. These two things are enough for me . 1. That a few Saints confessed their bowels refreshed by them ( yet nothing thence is due to me . ) 2. That I have the clear Testimony of my Conscience , in this undertaking ( both in the Preaching and Publishing ) I had no Designe above or equal to this , the Advancement of Christ and his Kingdom in the VVorld : 't is the constant breathing of his Spirit at the Throne of Grace , who is , Thine , E. H. TO MY Godly , learned , and reverend Friend , Mr. Edw. Haughton , Upon his Book called The Rise , Growth , and Fall of Antichrist ; With the Reign of Christ . SEe , see what desolation now appeares In many Countries ! mourn and shed thy teares , O wretched Rome ! thou blind and bloody place ! For thy foundations God intends to race . What mean the Wars of England ; and the fall Of Kingly , Lordly , and Episcopal Power ? I pr'e thee see what alterations Are lately made in three adjacent Nations . Read Stories both Prophane and Scriptural , Thou shalt not find such Conquests in them all , As GOD hath given to his Servants here : Canst thou know this , and not be fill'd with feare ? Surely this Cup of Trembling maketh haste Vnto thy palace ; thou ( O Pope ) must tasaste The dregs of Gods displeasure : Thou hast slain The Saints of Christ ; and this will cause thy pain . That we may sing for joy , now Babylon Is like to mourn ; let 's often look upon This Book of Comfort ; for it doth contein Antichrists Ruine , and Christs Gospel-Reign . Randolph Yearwood . Carmina quaedam Latine , De opere Autoris optatissimo . PErdite Papa , precor , quo vades ? nonne coronane Christus habet ? nunc est Romaruina tua . Descendit regnum Domini nunc omnipotentis In terram ; praese flectet & omne genu , Christe , venito , veni ! sic Spiritus orat , & omnes Sancti , cum toto corde precantur . Ego Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico , Randolphus Yearwood THE Rise , Growth , & Fall OF Antichrist , &c. 2 Thes . 2.3 . That day shall not come , except there come a falling away first , and that man of sin be revealed , the Son of Perdition . THe Devil transforming himself into an Angel light , brought some into the Church of the The ssulonians who taught , [ the day of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was just at hand . ] would take them in the flesh . This shakes their hearts exceedingly that they are in danger of denying , and casting off the whole fath of Christ . Now for the clearing up of their understanding in the point , their confirmation in the Doctrine and work of Christianity ; the Apostle doth beseech them , as brethren ; yea adjure them by the comming of Christ , and their appearance before him to receive rewards of glory , that they would not be shaken in their minds , or troubled at the Doctrine broach'd amongst them , what plausible pretences soever they had for it ; though they pretended the [ spirt ] for many false spirits are gone out into the World , whereof this is one ; though they pretend the [ Word ] i. e. that we have imparted this Doctrine privately to them by word of mouth , as if it were an Apostolical tradition ; No nor yet though they shew you [ a letter ] for it , as from us ; believe it not , t is a forgery . Thus the Apostle plucks up every foundation-stone those false teachers could possibly buid upon , Spirit , Word , Epistle ; though they offer to confirm their Doctrine by any or all these wayes or testimonies : yet be not deceived by any wile , by any means , be not moved or troubled at it , 't is all false . And to his assertions and exhortations hee adds ( as a back of steel ) a strong convincing argument taken from Gods decree concerning the order of transactions , For that day shall not come , except there come a falling away first , and that man of sin be revealed , the Son of perdition . The text branches it self thus . 1. The delay of Christs last coming ; that day shall not come . 2. A preceding general defection from the faith ; Except there come a falling away first . 3. The unmasking the detection of the great Antichrist , or ringleader of that Apostacy ; The man of sin revealed . 4. His doom , The Son of Perdition . For that day shall not come , except &c. My purpose is not to speak any things concerning Christs putting off his last coming to judgement ; nor yet to give you the Common-place of Apostacy : but that which I aim at , is to discover Antichrist to you in his own colours ; for all writers , both Popish and Protestant , say , that by [ Man of sin ] here is meant the great Antichrist ; by [ Son of Perdition ] his most remarkabe destruction . Well then , without any more ado , the point I hold forth , and undertake ( by Gods assistance ) to make good to you , is this ; The Popes of Rome are the revealed man of sin , the [ now ] well known Antichrist , of Whom Daniel , Paul , and the Apostle John , have spoken such vile and fearfull things : I say in all they have said of the great Antichrist , they have pointed the singer at the Popes of Rome . To make this good , first , thus , Daniel in Chap. 7. ver . 2. saw the four windes of heaven strive upon the great Sea. i. e. great commotions in the States of the World , out of which there came four great beasts , the first like a Lion , shadowing forth the Babylonish Monarchy with its Pride and Violence ; the second like a Bear , of a churlish and ravenous disposition ; such a one was the Persian Monarchy ; the third like a Leopard , having upon his back four wings , very subtle , and very swift upon the prey ; such was the Grecian Monarchy set up by Alexander the great , but he saw a fourth exceeding terrible and dreadful , having Iron teeth , and it devoured and brake in pieces , and stamped the residue with his feet , and 't was diverse from all the rest , and had ten hons upon his head . Who these beasts were , you have the Angels interpretation , Dan. 7 17. These great beasts Which are four , are four Kings Which shall arise out of the Earth : but so monstrous was the fourth , that Daniel would needs know the truth of him ; the Angel speaks to that ver . 22. and 24. The fourth beast shall be a fourth Kingdom upon Earth , which shall be diverse from all Kingdoms , and shall devour the whole Earth , and shall tread it down , and break it in peices ; and the ten horns out of this Kingdom , are ten Kings that shall arise , and another shall arise , &c. 'T is well known , that the Roman Monarchy hath been the fourth great Kingdom of the World , then in its greatness and glory of domination , when Saint John writ his Revelation , who will tell you yet more of this beast and business . Rev. 17.3 . I saw a woman sit upon a scarlet-coloured beast , having seven heads and ten horns . ver . 9 [ the seven heads are seven Mountains ] the Palatine , Capitoline , Aventine , Esquiline , Quirinal , Viminal , and Janicular , Mountains , upon which Rome in its greatness stood . And the seven heads are expounded also to be seven Kings , ver . 10. There are seven Kings , five are fallen , and one is , and the other is not yet come and when he cometh he must continue a short space . [ Seven Kings ] i. e. seven Supream Kings or forms of governments in Rome , which made good the saying of Daniel , that the last beast was diverse from all the rest ; Now saies St. John [ five are already fallen ] Kings , Consuls , Tribunes , Decemvirs , Dictators , these five were all fallen and gone in Saint Johns dayes , [ one is ] viz , government by Emperors , which made up the sixt head of the beast , [ The other is not yet come ] he doth not say , the seventh , but the other , ( as one hath very well observed ) pointing doubtless at the Christian Emperors , who did not differ from the Heathen Emperors , as a distinct form of Government , but onely in the quality of their persons , the one persecuting , destroying , Christianity , the other protecting , advancing , Christianity [ and when he comes he must continue a short space ] for the Christian Emperors did not reign in their full strength and greatness above seventy or eighty years , as Historians make it evident . It follows , ver . 11. And the beast that was , and is not , even he is the eighth , and is of the seven . [ The beast that was , ] The Papacy was in respect of the body of the Empire , but [ is not ] in respect of any present being , for it was not in Saint Johns time ; [ Even he is the eighth ] if you reckon the Christian Emperors for one ; but in that you ought not so to reckon [ He is indeed of the seven ] or one of the seven ; for there have not been eight but seven forms of Governmnt at Rome , the last whereof is called the beast by way of eminency , the great whore , the false Prophet , Antichrist himself . So then , find out the last head to the Roman Empire , and you may say of him , this is [ the man of sin the great Antichrist . ] Now who is he ? why , le ts reckon again , the Kings had their time of Governing , that 's one ; the Consulls theirs , that 's two ; Tribunes theirs , that 's three ; Decemvirs theirs , that 's four ; Dictators theirs , that 's five ; Emperors theirs , that 's six . All these are fallen and gone ; and if I should put the question in this Congregation , who is the seventh head of that beast , or who since Emperors , have Governed Rome , I am perswaded the most ignorant man or woman could tell me , they are Popes ; therefore ye Popes of Rome are the man of sin , and the great Antichrist . And with this agrees that of the Apostle Paul a little after my text , 2 Thes . 2.6.7.8 . Ye know what withholdeth that he might be revealed in his time . For the mystery of iniquity doth already work ; only he who now letteth will let , till he be taken out of the way . And then shall that wicked be revealed . That the Papacy was working in St. Johns time , is evident , if you search Scriptures what errors were then taught , and what Doctrines the Church of Rome doth now teach ; Antichrists Limbs and Joynts were then a framing , a knitting ; the Pope was then a young Embrio , and was still growing in the womb , but could not break forth till the Emperors had made way for him , by removing from Rome , and seating themselves at Bizantium , or Constantinople . Tertullian , Hierom , Chrysostom , and the more judicious of the ancient Fathers , have still thus expounded this place . When Constantine had endowed Churchmen with indeed too much temporal greatness , especially the Bishops of Rome , they then began every day to look more and more like Popes , i. e. like the great Antichrist , and play Rex , which you know they could not do while the Emperors seat was at Rome ; the Imperial presence and greatness withheld them ; but when the hand of Providence took them out of the way , then they became Popes , and manifested themselves to be the seventh distinct Roman Government , the last head of that beast . Thus you see how both Saint John and Saint Paul were guided by one Spirit , when they describe Antichrist , to point the finger at the Popes of Rome . Take it thus . He that succeeds the Emperors in the Government of the Roman State , or he that is seventh head of Daniels fourth beast , he is the great Antichrist : but the Popes of Rome succeed the Emperors in the Government of the Roman state , or they are the seventh head of the fourth great beast ; therefore the Popes of Rome are the great Antichrist . Secondly , Antichrist is the man that sets himself above all Rule , and all authority . 2. Thes . 2.8 . then shall the wicked be revealed ; that 's our translation , but the Greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lawless man. v. 4. Who opposeth and exalteth himself above all that is called God , or that is worshipped , so that he as God sitteth in the Temple of God , shewing himself that he is God. How must men forfeit their Intellectuals to fasten all this anywhere but upon the popes ? For first they are Church-men , their seat is in the Temple , or reputed Church of God. The great Turk , let his pride and domination be what it will , yet he sits not in the Temple , he 's no Church-man , but the Pope is . Secondly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lawless man. PopeGratian in his decrees , reckons up several Laws , publike , private Laws , the Laws of Nature and Nations , written and unwritten Laws , civil and canonical , the Laws both of God and man ; but the conclusion of all he makes , is this , that they are all subject to the Popes interpretation and dispensation , and that he is the spiritual man who judgeth all things , and himself is judged of none . He allows such marriages as God hath forbidden ; You all know he allowed Henry the eighth of England to have his brother Arthurs wife , which God expresly forbids , Levit. 18.16 . Thou shalt not uncover the nakedness of thy brothers wife . And when the sinfullness of it was discovered , he would not untye the knot , or allow a divorce ( though it got him nothing ) and so justified the sin of uncleanness , and the trangression of Gods Law. He absolves people from the Laws of obedience to the Powers that God hath set over them , contrary to that , Let every soul be subject to the [ High powers ] so the Greeks , or the Powers that are set up on high , Rom. 13 To kill a Protestant , is no murther ; to blow up a Parliament , is meritorious ; nay though he carry plures animarum currus ad tartara . none may say unto him cur ita facis ? Thus he puts all Rule and Law under his feet . Thirdly , He apposeth and exalteth himself above all that is called God , or is Worshipped , meaning all civil Powers and Rulers of this World ; the beast hath lift up his paw at them all ; yea and fetched them under too . Rev. 17.12.13 . The ten horns are ten Kings , those have one mind , and give their power and strength to the beast i. e. he had conquered them , and they yeilded themselves his slaves ; their power , their strength , their all should be at his service , vigorously to promote his designs . Bellarm , in his fifth Book de Rom. Pontif. hath these words , Omnes Imperatores Pontifici Romano debent suum imperium , all Kings and Emperors owe their Crowns and Scepters to the Bishop of Rome ; And hereupon the Pope stiles himself Rex Regum , Dominus Dominantium , King of Kings , Lord of Lords ; and 't is not bare words ; but he acts accordingly in deposing Kings , and giving away their Kingdoms . Pope Innocent the third deposed King John of England , and gave this Land to Philip Augustus King of France , but at last he absolved him , upon condition he would hold his Kingdom in Fee of the Church of Rome , and that he should pay yearly a thousand Marks of silver in token of his subjection . Pope Alexander the sixth gave the West Indies to the Spaniard , the East Indies to the Portugal , and set them their Limits . Pope Pius the fifth pronounced the sentence of degradation and deposition against Queen Elizabeth . The Monks whipt Henry the second of England , upon the death of Becket , and when he spoke some angry words to them , Domine ( say they ) noli mirarii ; nos enim nullas minas timemus , qui de tali curia sumus quae consuevit imperare Regibus & Imperatoribus ; never threaten us , we fear no threats , we are of such a Court as ruleth our kings and Emperors . I think I could have furnished you with a hundred stories of like nature . Fourthly , he sits in the Temple of God , shewing himself that he is God. Non ait dicens , sed ostendens ( says one . ) hoc est , operibus , signis & miraculis nitens ostendere quod sit Deus ; He doth not say it in words at length , that he 's God ; but his carriage , and the prerogatives Royal he claims , are such , as if he were God himself . This they stick not to speak out , idem est dominium Dei & Papae , the Rule of God and the Pope are the same , & Jus ecclesiasticum est jus divinum , their ecclesiastical Law is Divine , and must bind the conscience as well as any Laws of God : Hereupon one expounds it ( meethinks ) very well , in templo conscientiarum , he sits in the Temple of mens consciences . He forgives sin as God doth , he makes Articles of faith as God doth , he takes to himself the Names and Titles that God doth ; the Councel of Lateran stiles him [ tu es alter Deus in terris ] another God upon Earth , [ Dominus Deus noster para , ] our Lord God the Pope ; he takes Divine worship to himself as God doth ; they bow before him , and kiss his feet , which an Angel of heaven would not receive of John , Rev. 22. see you do it not , Worship God ; Nay he takes upon him to do that which God will not do , to dispense with Laws moral and natural , ( as I said before ) to give Indulgences to sin for time to come ; there have been Leases granted for years . Schoolemen affirm , Deum non magis homini indulgere posse , ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sese gerat , quam justitiae suae ordinem overtere , & seipsum negare , God can as soon destroy his order and course of Justice yea deny himself , as give men Indulgences to transgress his Laws , to walk disorderly ; but the Pope hath not so bound his own hands ; he can be Dominus Deus , and yet ( upon good consideration and advantages ) indulge men to violate any or all the laws of God and Nature ; He takes upon him to deliver souls out of Purgatory , to Canonize Saints at his pleasure ; so that what is said of God , is said of the Pope , and more also . Take the summ of all thus ; He who is the great Churchman , above all Law , and above all Earthly power , and who carries himself as if he were God , he is the man of sin , the great Antichrist ; but the Popes of Rome are seated in the temple , have subjected all rule and Authority to themselvs , and behave themselves as if they were God ; therefore the Popes of Rome are the man of sin , the great Antichrist . Thirdly , Antichrists Name is written in his forehead Rev. 17.5 . [ Mystery ] Brocard a Venetian doth avouch it , that the word [ Mystery ] is written in the Popes Mitre ; and many others who have been at Rome , do profess to have seen it , as Dr. Iames the late keeper of the Library at Oxford , will further satisfie any man in his Dedicatory Epistle to his Treatise of the corruption of the Scriptures . What mystery 't is that is written upon his forehead . Saint Paul tell you 2 Thes . 2.7 [ Mystery of iniquity : ] As the Doctrine of the Gospel is a Mystery of Godliness , so the Papacy is nothing else but a Mystery of iniquity . The Pope pretends to be more for Christ then any man in the World , Christs Vicar , Christs Vicegerent , the visible head of Christs Church , Saint Peters successor , to feed the flock of Christ , and still he hath Christ in his mouth , and who but Christ with him ? I tell you he pretends to be more for Christ then any man alive ; but let me tell you withall that there is no man alive so much against Christ as he is ; and therefore most properly called [ Antichrist ] which signifies both [ for ] and [ against ] Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is [ pro ] as well as [ contra ] Ioh. 1.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace for Grace . The great Antichrist is one that is pretendedly for Christ , but is really against Christ ; which cannot be affirmed of the great Turk , or of any other beside the Pope ; but of him it may most clearly . That he bears the World in hand , he is Christ greatest friend , I need not prove ; I suppose we will all take that for granted ; but let me shew you how in truth he is Christs greatest Enemy in all points . One mediator between God and man the man Christ Jesus 1 Time 2.5 . There are other Mediators , says the Pope , both for satisfacton and intercession ; for satisfaction , the propitiatory sacrifice of the Mass , the blood of Thomas , the merits of the Church ; for intercession ; the Virgin Mary , Saints and Angels are intercessors to God ( even as to our particular necessities ) for us , there 's but one says Christ ; there are more says the Pope . Christ alone is Prophet of his Church , to be heard in all things whatsoever he shall say . Act. 3. and for this end he opened the sealed book , bids every one of his , search the Scriptures , grow in knowledge , walk in the light of Gospel-truth : the Pope expresly contradicts this , and tells you that the Doctrine Christ hath left in the Scriptures , is not sufficient without his daily supplements of unwritten Traditions , which are of equal Authority with the word of Christ , and must be beleeved upon pain of damnation . Of the written word , what he pleaseth he makes authentique ; what he pleases he cancels ; he teaches and interprets all by an infallible unerring Spirit ; He hath sealed up the book or Bible which Christ opened to them , forbidding the people the use of Scriptures ; Latine Scriptures , Latine Service , all must be to them in an unknown tongue ; he tells them that ignorance is the mother of devotion ; and to believe as the Church believes is knowledge and faith enough . Christ hath forbidden all kinde of pictures and Images in the Worship of God , Deut. 4.15.16 . Take good heed unto your selves ( for ye saw no manner of similitude in the day the Lord spake unto you in Horeb ) lest ye corrupt your selves , and make a graven Image , &c. John 4.23 . The true worshippers worship the Father in Spirit and in truth ; the Father seeketh such to worship him : No says the Pope , you shall make Images of the Trinity , and pictures of the Cross , and shall kiss and worship them with the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same worship ye give God & Christ . You shall make Images of Saints and Angels , and shall worship them with worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a religious worship , though not the highest , you shall pray unto them , and fill all your Churches with them , for they are Lay-mens books . Christ hath taught us that our own righteousness is as menstruous rags ; upon our best performances we are unprofitable sevants ; that we are justified by faith without the works of the Law ; T is not so , says the Pope , good Works are meritorious : there is a merit of congruity in them before conversion , and a merit of condignity in them after conversion ; nay that some men do works of supererogation , more then the Law of God requireth , or is their duty to do , whereby they are not onely justified themselves , but the overplus of their merits helps to justifie others . Christ saith , he will have the Sacrament of the Supper administred in both kinds . 1 Cor. 11 23. to 27. I have received of the Lord that which I delivered unto you , that the Lord Iesus the same night in which he was betrayed , took bread , and when he had given thanks , he brake it , and sayd , take , eat , this is my body ; after the same manner he took the cup , saying , this cup is the new Testament in my blood ; this do ye as oftenas ye eat this bread and drink this cup , &c. This St. Paul received of Jesus Christ , delivered it in charge to all and every of the Churches of Corinth , both what and how they were to receive : It shall not be so says the Pope : the Priest shall receive in both kinds : the People shall have nothing but the bread . Christ teaches that marriage is honorable in all , and the bed undefiled . Heb. 13. No says the Pope , 't is not honorable in the Clergy ( so they call them ) t is not lawful for a Priest to marry . Christ says , Let no man judge you in respect of meats , or drinks , or an holy day Col. 2. You are now freed from the observation of daies and meats ; every creature of God is good if it be received with thanksgiving ; No says the Pope , ye shall observe Saints daies ; and for meats , touch not , taste not any flesh on such and such dayes and weeks of Lent. But to what end should I thus go on ? I profess I can hardly name one Doctrine of Jesus Christ , but the Popes of Rome have thwarted it , either directly or indirectly , and quite subverted it . The Pope may see himself in those old Heretiques , the Antitactae , as in a glass , who held it religion to contradict the Laws of their Maker , and instead of Gods Laws , brought in their own inventions and fooleries . Take it thus . He on whom such a mystery of iniquity is found as to pretend to be wholy for Christ , and yet in every thing crosses and opposes Christ , he is the man of sin , the true and great Antichrist ; but upon the Pope is this mystery of iniquity found , to pretend to be wholy for Christ , and yet in every thing he crosseth and opposeth Christ ; therefore the Pope is the man of sin , the true and great Antichrist . Fourthly , Saint John Rev. 13. having described the Roman State under six of its heads or Governments , ver . 11. he brings forth the last head viz. Antichrist ( that beast ) by himself : of him he saith [ He had two horns like a Lamb , spake like a Dragon , and exercised the power of the first beafi that was before him . ] How this Description agrees to the Pope , you shall see . 1. He hath two horns like a Lamb ; two horns in his Miter , two Keys in his hand , a twofold Power , Sacred and Secular , Spiritual and Temporal , as being both King and Priest of the Church . Boniface the eighth in the year one thousand three hundred , who instituted the first Iubile , came out one day in his Pontifical habit ; the next day in his Robes imperial having two swords carried before him , he caused the Herald to cry , Ecce duo glady , behold two Swords ; he might as well have caused him to have cried , Ecce duo cornua Antichristi , behold the two horns of Antichrist . Secondly , as like a Lamb as he looks , yet he hath the Dragons tongue in his mouth , he speaks like a Dragon i. e. like a raging Devil , swelling words of great terror , Rev. 13.5 . There was given unto him a mouth speaking great things and blasphemies . He. speaks on this wise , whosoever will not worship the beast and his Image , and receive his mark in their hand or forehead , they shall not buy nor sell , they shall be killed ; he will shut heaven against them , and pass sentence of Damnation upon them , they shall go to Hell. That furious Dragon , the Devil , speaks nothing but terror to Saints ; hath the Pope a good word for any that do truly fear God ? He calls them Heretiques , he thunders out his Bulls and Excommunications against them ; he speaks nothing but Inquisitions , Blood , Death , Hell unto them . Truly the Pope speaks as like the Dragon , as if he had been spate out of his mouth . John 12. ult . Our Saviour saith of himself , Whatsoever I speak , even as the Father said unto me so I speak : the Pope may take up the words thus , Whatsoever I speak , even as the Dragon sayd unto me so I speak . Thirdly , He exerciseth all the Power of the first beast that was before him . Look what Power was in the hands of any or all the Roman Governors , Kings , Consuls , Tribunes , Decemvirs , Dictators , Emperours , the Pope hath got it all to himself , and hereupon is called the Image of the first Beast . He hath brought Kingdoms and People under him as the former did ; Rules over them with as much Pride and Tyranny as the former did ; hath suppressed the preaching of the Gospel as much as ever they did ; is as great a hater , persecutor , shedder of the blood of Saints as ever any or all of them were ; Lives in as great sensuality , pompous glory , as any did that were before him . So then , He who hath two horns like a Lamb speaks like the Dragon , and exerciseth the Power of the first beast , he is the great Antichrist : but the Pope hath two horns like a Lamb , speaks like the Dragon , and exerciseth the Power of the first beast ; therefore the Pope is the great Antichrist . Fifthly , Antichrist shall comfirm his Doctrine , Laws , Kingdom , by Miracles , Rev. 13.13 , 14. He doth great Wonders , so that he maketh fire come down from heaven on the Earth in the sight of men ; And deceiveth all them that dwell upon the earth by means of the Miracles which he had power to do in the sight of the beast , &c. This none in the World attempts to do beside the Pope . Heb. 2.3 , 4. Christ did sufficiently confirm that Doctrine , Gospel , Kingdom he set up , by Signs , Wonders , and divers Miracles so that Austin long since said , If any man looked for Miracles , he himself was a Miracle . And therefore t is evident , the Pope hath another Doctrine , Gospel , Kingdom to establish and advance in the World ; that to perswade men to receive and submit to , he must be put to the working of new Miracles ; Miracles are so in esteem with them , that they are made a mark of the true Church ; and ours is a false Church , because we can work no Miracles , whereas indeed our Saviour makes them a note of false Christs , and false Prophets , Mark 13.22 . False Christs and false Prophets shall rise , and shew signs and wonders to seduce , if it were possible , even the Elect ; The Pope hath come as near seducing the Elect as any man did that ever lived . And Saint John here makes them a mark of Antichrist and his Church , so also doth Paul , 2 Thes . 2.8 , 9. Then shall that wicked be revealed ; even he whose coming is after the working of Satan , with all Power and signs , and lying wonders . In Gregory the great his time , when Antichrist was near to be revealed , Miracles of all sorts began to be multiplied ; there were apparitions for confirmation of purgatory , praying to Saints , praying for the dead . I have read many stories of their Miracles , which here I will not trouble you with ; they 'l serve well for winter-tales ; Onely this one word , t is sayed of Pope Hildebrand ( called Gregory the seventh ) that he would as oft as he pleased , shake fire out of his Gown sleevs , to the great terror and astonishment of the People . Their own Historians tell us , that above twenty of their Popes have been abominable Nigromancers , who by their sorceries and divelish wonders have deceived the World , so gaining credit to their way . But it may be some will ask me , what shall we think of the many and great Miracles that are amongst them ? I 'le tell you , Those Miracles Papists say they now do , are done with the Antipodes , in the furthest parts of the world ; for my part , I am resolved I will not go to disprove them ; I believe the most of them are meer fained lyes : or else they are but mira , not miracula , as applying activa passivis may produce very wonderful effects : sometimes the senses of men are bemisted add deceived as Pharoahs Magicians did their Spectators : Many times the fancy is deluded , they perswade some People they are possessed , and then perswade them they are dispossessed : but they do it by Holy-water , Crosses , Exorcisme , not by the Power of the word as Christ did ; and Christ did cast out divels by day-light , before many witnesses , yea his very Enemies ; but Priests cast them out closely in their chambers , in the night , and will have no spectators but such as are their sworn friends . Our Saviour did other Miracles , He gave legs to the lame , eyes to the blind , he raised the dead to life , but these can do nothing but only this about devils ; therefore I am assured there is some gross delusion or other in it . But well , gloria Miraculorum is their badge ; and t is most evident , if Saint John may be believed , t is a mark of Antichrist and his Church : Take it thus . He that since the Apostles and first primitive-Christian times will confirm his Doctrine , and set up his Kingdom by Miracles , is the great Antichrist : But the Pope ( and none in the World else ) since those times , confirms his Doctrines , and sets up his Kingdom by Miracles ; therefore the Pope is the great Antichrist . Sitxhly , Antichrist shall challenge to himself a Power over all Nations and Churches upon the face of the Earth , in reference to Christ , as being his Vicegerent , Rev. 13.7 . Power was given him over all Kinreds , Tongues , and Nations , ver . 16.17 . He causeth all , both great and small , rich and poor , bond and free , to receive his mark , and that no man might buy or sell , save he that had the mark , &c. This Power the Pope assumes to himself , and hath had it ; for no man in the World layes claim to it but he ; though the great Turk lays claim to all , yet not in reference to Christ , as his Deputy ; but the Pope doth . It is Antichristian to challenge Power over the faith and conscience of one man or Church ; t is more Antichristian to challenge Power over many Churches , as Bishops do ; t is a further degree of Antichristianism to claim a Power over whole Provinces , as Arch-Bishops do ; t is yet more , to Lord it over the faith of many Provinces and Kingdoms , as Patriarks do ; but to challenge such Soveraignty over all the Churches in the world as the Pope doth thats the great Antichrist of Antichristianism . And ( as one wittily saith ) lest he should wrong himself by too modest a claim ( for you must know he 's a modest soul ) he doth not onely challenge a Power over all this world , but in Heaven & Hell also where ever Christ hath power , yea and even in Purgatory too , where Christ hath no Power . Mr. Fox in his book of Martyrs records Pope Leo the tenth his Bull against Luther , where he charges all Patriarks , Metropolitans , Primates , Arch-Bishops , Bishops , and all other Ecclesiastical Orders downwards , even to the begging Friers : and then all Kings , Electors of the Empire , Princes , Dukes , and so on , and at last all men throughout the universal World upon pain of the great excommunication , that they do not embrace Luthers Doctrine , adhere to , or favor his person . Judge you now , if this Language be not the very same with that of the great Antichrist , Rev. 13. And let me tell you , the Popes of Rome have exercised this supremacie for many hundred years . Before I close this in hand ; let me in a word answer a quaere or two the Church of Rome are still putting to us : Where was your Doctrine , and where was your Church before Luther ? Why , as for our Doctrine , my Answer 's thus , It was where their 's never was , in the Scriptures . And as for our Church , where that was , my Answer runs thus . I. Our Protestant-Divines have abundantly cleared it to them , that in all Ages there were some ( they have named the men , and the junctures of time in which they lived ) that opposed Pope and Popery . Secondly , if we had none before Luther , how came they to have so much work for their Inquisitions before Luther , for their Armies against the Albigenses and Waldenses five hundred years ago ? and how came Thomas Arundel Arch Bishop of Canterbury , and his fellow Bishops in the reign of Henry the fourth and Henry the fifth of England , to condemn and execute so many of the followers of Wickliff ; and amongst the rest , that gallant and famous Saint , Sir Iohn Old-Castle . 'T is strange there were none of our Church before Luther , when there were ( its well enough known ) so many in every Kingdom apprehended and executed for opposing the Pope , for denying and rejecting popish Doctrine and worship . Surely all they may very well be reckoned of our Religion ; for they would die before-they would be of theirs . Thirdly If by this they mean , where was your Church visible , t is a Nonsence quaere ; for Rev. 11.2 . the holy City ( meaning the visible Church of Christ ) shall they tread under foot forty two Moneths i. e. all the time of Antichrist ; and Rev. 13. He had Power given him over all People . Nations , and Languages , and all the World wondred after the beast . T was an impossibility and inconsistent with Gods eternal counsel and decree , that we should have a visible Church during the [ height ] of Antichrists reign . It is enough for us that there have been two witnesses in every age Prophesying in sackloth against him , some few haters & opposers of him , ( very closely and secretly ; you might hear of two or three Heretiques in a Kingdom or in a County ; but perhaps you should not know , many times , where to find one of them , the Beast had so got all the World under his paws ) Take it in this Syllogisme . He that usurps Authority over the faith and conscience of all the Kingdoms and Churches in the World , he is the great Antichrist ; but this the Pope hath done , and doth do at this day ( at least presumptively and intentionally ; he 'l tell you , 't is his right , ) therefore the Pope is the great Antichrist . Seventhly , The Holy Ghost hath ( upon the matter ) named him to us . Rev. 13. and last verse , Here is wisdom , let him that hath understanding count the number of the beast ; for it is the number of a man , and his number is six hundred threescore and six . As if the spirit of God had sayd , 't is not over difficult to find out his name , seing t is the number of a man , a number that a man may find out or reckon : Then he commends the finding of it out for a special piece of wisdom and understanding , that so every one might be encouraged to set himself to work , it being natural unto men to desire to be accounted wise . In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romagnosh Romanus , a Roman , the numeral letters make up six hundred sixty six . In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the man that useth the Latine tongue so much . ) the numeral letters make up six hundred sixty six . You know no expression pleaseth but this , ecclesia catholica [ Romana , ] and the Latine Tongue , Latine Bible , Latine Service , all must be in Latine ; out of this number ( says Saint John in effect ) find out his name that is so much for the Latine . In the Latine tongue , this [ Generalis dei Vicarus in terris ] makes up six hundred sixty six . And to give him not onely the name he desires , but the name he deserves , In our English [ The Pope by superioritie is the divels Leiftenant ] the numeral letters hereof make up six hundred sixty six . This number may be found in such names and terms as do rightly set him out in diverse Langaages . But the Jesuites object , that this number may be found in many other names : We shall easily grant it may , without weakning what hath been delivered : for they can bring no other name to whom all the other properties of Antichrist do agree . The Holy Ghost doth not send us here barely to find out a name , but such a name out of them as will grasp in all the other descriptions of Antichrist , such a name as sutes to all that is said of him in the Rev. or elsewhere ; such a name as will hold forth [ the man that succeeds the Emperors in the Government of the Roman State , or that is the seventh head of Daniels fourth beast ; that sits in the temple of God , as the great Church man , Lording it over the Faith and Consciences of all men in the world ; and ( in ordine ad spiritualia ) subjecteth all civil rule and Authority to himself ; that highly pretends to be for Christ , and yet in every thing crosseth and contradicteth Christ ; That looks like a Lamb , speaks like a Dragon , and exerciseth the Power of the first beast , viz. King , Consuls , &c. ] When we put them to find a name out of this number , that points out a man to whom all these particulars do agree , they are at a stand , they cannot give us one , though their Kingdom , and their All lie upon it . Wherefore I conclude ; That that name whereto all the descriptions of Antichrist do agree , is that Saint John bids us here seek after , and is the name of the great Antichrist ; but the names before given ( pointing out the Pope ) are such , as in every one of them all the descriptions of Antichrist do meet and concentrate ; therefore this is the name ; and consequently the Pope is the [ man of sin , ] the [ great Antichrist . ] Thus you have a sevenfold-scripturall demonstration of the point . It 's good to make sure-work , when we have to do with so unruly a beast . But why did not the Holy-Ghost speak expresly who it was ? might not he as easily have said , the [ Popes of Rome ] are [ the man of sin , ] the great Antichrist , as expressed it thus darkly , and left it so liable to doubt and controversie ? I answer , T is not for us to teach God how he shall speak , but duty , when he hath spoken , to set our selves , with reverence , to spell out his mind ; I might put you off with this . But yet think , I may with safety venture to give you some reasons , why God carried it on thus , in the clouds and in the dark . I. 'T was out of a tender respect he had to his People , the prevention of their utter ruine ; for had he said , that the Bishops of Rome , and consequently Christians , should be Lords of Rome , yea make Kings and Emperors bow before them , nay be Masters of the World ; this ( inhumane conjecture ) would have armed the Heathen Emperors ( as one man ) against the Christians ; and Christians talked so much of a Kingdom , that they had some thoughts and jealousies in their heads and hearts of them already ; therefore certainly if Saint John had spoke out , their jealousies had kindled into a flame against them , that they would have set themselves to have destroyed the name of [ Christian ] from of the Earth , which was this way prevented . Secondly God would shew himself to be the God of secrets , and depths of wisdom above weak shallow man. This book of the [ Revelation ] hath brought many great and learned men to let fall their plumes , the high thoughts of their own wisdoms and sufficiencies , hath set them a studying , hath exercised their best Intellectuals , brought them upon their knees to God in prayer , that he would be pleased to give them a Revelation of the Revelation ; the things he hath opened in this book , that he would open them more , and give them his own key ; for none else can unlock the Cabinet . How hath it set men of admiring , that if there be such hardness , such depths in Gods [ Revelations , ] what unsearchable secrets and depths of Mysteries are there in the heart and bosome of God himself infinitely above the reach of the understanding of all Men and Angels ? God loves to lay vain proud men low ; he loves to bring them to the knowledge of themselves ; and t is a great mercy to us that he doth so . Thirdly , God sent Antichrist as the greatest judgement on men that ever was in the World. Rev. 6.2 . God there sends forth Christ in his Apostles , Evangelists , and others riding swiftly on the white horse of the Gospel , and you know how quickly they rid clean through the world , ( Psal . 19.34 . with Rom. 10.18 . ) but the world did generally despise the Gospel of Salvation offered to them . In the following verses of that chapter God sends out The red horse of War , The black horse of Famine , The pale horse of Pestilence : and his name that sate upon him was Death , and Hell followed him , verse the twelfth , There comes a great Earthquake , which ( upon the same account ) shakes down all the heathen Gods and Monarchies , brings Constantine the great into the Throne , sets up Christianity in the World , and now ( Regis ad Exemplum ) every one turns Christian ; but yet the meer formality of name and notion served their turn , the generality of men received the Christian faith , but not in the love of it ; they held the truth of God in unrighteousness ; and this ( doubtless ) angered God more then the Heathens open contempt of the Gospel ; whereupon God set himself to bring forth some greater judgements on the Christian world then he had on the Heathenish , when first he had secured his own By sealing the servants of God in the forehead Chap. 7. In the eighth Chapter the Trumpets sound , whereby all Expositors agree , haereses & corruptelas verae Doctrinaepraesignificari ; In the four first , chiefly , Heresies & Corruptions of sound Doctrine are presignified , ( Temporal miseries not excluded ) but t is something hard , I find , to assign the right heresie , and who was the broacher , to every Trumpet . Chap. 9.1 , 2. Tht fifth Angel sounded , and I saw a star fall from heaven , and to him was given the key of the bottomless pit ; And he opened the bottomless pit , and there arose smoak out of the pit , as the smoak of a great furnace , and the sun , and the air were darkned by reason of the smoak of the pit . Here Hell breaks loose upon them ; and now , in the Popes of Rome , or the great Antichrist , was wrath come upon the Christian World to the uttermost ; there were all Judgements in this one , 2 Thes . 2.8 . to 13. Then shall that wicked be revealed , whose comming is after the manner of Satan , with all deceivableness of unrighteousness in them that Perish , because they received not the love of the truth , that they might be sved ; for this cause God shall send them strong delusions , that they should believe a lye , that they [ all might be damned , ] &c. Now if God had named the Person , and time of Antichrists coming , there are such fearful things spoken of him , that all the World would have set against him , and so God had crossed the decree of Divine Justice : but being expressed thus darkly , the Pope hath been able to corrupt and deceive all the Nations of the Earth , whereby the determined wrath is come upon the souls and bodies of Hypocritical and ungodly Christians . This kinde of revealing of him was most sutable & serviceable to the great design God had upon the base , rotten Christian World. Fourthly , The revelation of him in this Book and elsewhere , is sufficiently clear to all the Elect who have set themselves to find out Antichrist . As it fared with the Jews concerning Christ , Rom. 11.7 . so also with the Gentilish Churches concerning Antichrist ; The election have obtained knowledge of him when the rest are blinded , by their own wilfulness , by their self interest ; and God holds their eyes , ( in a just judgement ) that they shall not see and know him . Dan. 12.10 . None of the wicked shall understand , but the wise shall understand ; If the sense of the Context be rightly drawn down , it speaks to this present business concerning Antichrist , and bringing in the Kingdom of our Lord ; the men of the world will be blinded to the last , but the spiritually wise do discern and judge of all things . Rev. 15. ult . The Temple was filled with smoak from the glory of God and from his Power ; and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled . This verse will bear a double Interpretation ; one of them is this ; the Temple or Church of Christ ( gained out of the hands of Antichrist ) hath the glorious presence and Power of God abiding in it ; for the smoak that filld the Tabernacle and Temple upon their dedications , had that signification , whereto the Holy-Ghost here alludes : God hath been powerfully and gloriously present amongst his Saints since the Vials began to be poured out . The other , ( which I aim at ) is This , the Temple or Church of Christ to the eye of the Antichristian Partie , ( as a powerfull and just judgement of God upon them ) is full of the smoak of Apostacie , smoak of Errors , Heresies , the smoak of Schisme , the smoak of Treason , the smoak of Rebellions : the Church of Rome and Popish Faction can see nothing of Righteousness , Equity , Honesty , in any or all those wayes the Saints take against them ; their Assemblies and Councels , their Doctrines and doings are the darkness and grievance of smoak unto them , and will be so yet a while ; for none of them ( says the text ) can come into the Temple ; To be true members of the Church of Christ , to own the Assemblies of the Saints in their worship and wayes , till the seven plagues of the seven Angels be fulfilled : I say till then ( such a smoak is in their eyes ) they will not be able to get any clear vision of things , though there be the light of noon day to guide us in our work and way . The whore hath layed Kings , mighty men , Merchants , and all them ( both great and small ) that dwell upon the Earth , ( except two poor witnesses , dead-drunk with the wine of the spiritual fornication . Rev. 14. Those who are drunk with Heresies , Errors , their own Inventions , and Opinions , can have no right understanding or discerning spirit in them , neither of themselves nor of the great Antichrist , nor of the true Church , nor of God in Christ ; God in his works or worship ; they know no body , they know nothing , but what their drunken fancy and strong delusions suggest to them . Popery is a mystery , 2 Thes . 2. Rev. 17. and do you wonder if Papists and carnal impenitent People , do not , or cannot understand mysteries ? See but one text more , Hos . 14.9 . Who is wise , and he shall understand these things ? prudent , and he shall know them ? for the wayes of the Lord are right , and the just shall walk in them ; but the transgressors shall fall therein . This Scripture can hold truer in nothing then in this business between Christ and Antichrist ; wicked men are blinded in it ; they stumble at it and fall , but the Saints of God being wise and prudent , they discern , they know , & go on in the right wayes of the Lord. I am perswaded there is no man in the World that hath the Spirit of Jesus Christ in him , that is a Saint indeed , but if he set himself to study this point , which Humility , Diligence , Faith , and Prayer , he shall be led into the very City of Rome , and there comparing predictions with the Popes actions , ( for Paul had no other way mightily to convince the Jews , that that same Jesus who was born of Mary , suffered so ignominously under Pontius Pilate , was the very Christ , but by laying his birth in the circumstances of it , his manner of Life , Doctrine , Miracles , Death , Resurrection , to the Prophesies that went before of him ; and this did it ) I say when he shall have taken a full veiw of things . there , comparing the Popes carriage with what Daniel , Paul , and the Apostle John have spoken of him , and see how fully they joyn and cloze one with another , he shall be forced to sit down satisfied that the Popes of Rome are the great Antichrist ; and the oftner he reads this Chapter of Paul to the Thessalonians , and Saint Johns Revelation , he shall wonder at the clearness of this truth shining and breaking in upon him more and more , and marvel that any who ever read Saint Paul and Saint John , do not see it . Though God hath expressed things darkly in this point , yet clear enough to all the Elect ; if the rest be deceived and perish , he matters it not ; 't is the Elect he intends , to Communicate secrets , Mysteries , and do good unto . But the Bishops of Rome that were once ( by common confession ) such good men , some of them even Martyrs for Christ ; they were planted ( as Jeremiahs expression is ) wholy a right seed ; how were they turned into the degenerate plant of a strange Vine , into the Vine of the Earth ? Rev. 14.18 . How came they to so much vilenes , as to make up the man of sin , the great Antichrist ? For satisfaction to this ; 1. Those of them that were truly good , righteous and holy persons , doubtless their seed abode in them ; so they lived and so they died ; their Righteousnes , Holiness , Services , Sufferings went along with them . Secondly God hath not so annexed grace to any Function or Rank of man , not yet to any one place in the World , but in process of time that Function may fail , that place basely degenerate . Sure if God had Entailed grace and goodness on any succession of men , it was Aaron , and those that followed in the Priesthood ; but how it was with them , may be known if you read 1 Sam 2.12 . to the end of that Chapter . The Holy Ghost spake nothing bad , but all good of the Angel and Church of Philadelphia ; yet now t is the Synagogue and habitation of Turks and Devils . But a most ominous Prophetical Warning did Paul give the Church of Rome , Rom. 11.17 . to 23. If some of the branches be broken off , and thou being a wild Olive-tree wert graffed in among them , and with them partakest of the Root and Fatness of the Olive-tree : Boast not against the Branches ; if thou Boast , thou bearest not the Root , but the Root thee . Thou wilt say then , the Branches were broken off , that I might be graffed in : Well , because of unbelief they were broken off , and thou standest by faith ; be not high-minded , but fear ; for if God spared not the natural Branches , take heed lest he also spare not thee . Behold therefore the goodness and severity of God ; on them that fell severity , but towards thee goodness , if thou continue in his goodness ; otherwise thou also shalt be cut off . Are these Bugbears , windie Bladders ? Can these words possibly import less then that God and Grace were not so made over to them , but time might produce a change both in Pastors and Church , from good to bad , from bad to worse ; and that if they did not walk humbly , and watch to the keeping of the Faith , they should certainly be cut off . Thirdly , Together with Constantines large Endowments and Immunities , there arose abundance of Idleness , Errors , Images , Superstitions , Pride , Affectation of outward greatness , especially in the Church of Rome ; and thus she forsook her first Love ; and the spirit daily quenching , yea dying , in them , they knew no way to keep up , but by supporting themselves with a carnal and outward strength . Socrates , in his seventh book and 11. Chapter , saith , Now began an ill name to stick on the Bishops of Rome , who beyond their priestly bounds , have stept into principality . This was in the daies of Theodosius the yonger , scarce fourscore years since their low poor condition , which Constantine raised them from . The next remarkable thing we read of , was this ; Philippicus & Leo , with some other Emperors after them ( not without the advice of Pratriarks and a whole Eastern Councel ) threw Images out of Churches , as being decreed Idolatrous : Whereupon the Bishop of Rome seizes the City and Territories about into his own hands , makes himself Lord thereof , which till then was Governed by a Greek Magistrate , absolves all Italy of their Tribute and obedience due to the Emperor , upon this goodly occasion . Then to bear himself out in these pranks , he takes upon him by Pap●●● sentence to unthrone Chilpericus , gives the Kingdom to Pepin , and so made him his fast friend and Champion ; for by him he presently got all Ravenna , and annexed it to the Sea of Rome as lawful prize to Saint Peter . I must not now stand to tell you , how , throughout the fift and sixt hundred years after Christ , diverse of the Bishops of Rome did openly contend for supremacy , but were supprest in several Councels , of Carthage , and Chalcedon . T was not long after when Phocas murthered his Master , the Emperor Mauritius , and then ( says the Historian ) Bonifacius obtinuit a Phoca , ut Rom. Ecclesia esset caput omnium Ecclesiarum . Pope Boniface obtained of Phocas , that the Church of Rome should be head of all Churches . From that time forward , that Antichristian Jurisdiction and Supremacie grew still more and more , till it became an overgrown Monster , even to give Laws to all the Kingdoms and Churches in the World. Fourthly , It is said Rev. 13.2 . The Dragon gave him his Power , and Seat , and great Authority . The Pope hath the Keys of the bottomless pit ( Rev 9 ) in his hands ; the devil freely bestowed them on him , and made him the great steward of his house ; his heart rests securely in him . Fithly , God made them Antichrist , in that sense which he 's said to harden Pharoahs heart : They not receiving the truth in the Love of it , but holding the truth of God in unrighteousness ; for this cause God gave them up to what you have heard , to receive in and upon themselves that recompence of their Errors and sinfulness which was meet . Thus you have the cause of his Rise , and Growth . But haply , some man will say to me , Is not the Pope Saint Peters successor ? My Answer 's this . That he is the great Antichrist , hath been ( I think ) sufficiently cleared ; then whether he is Saint Peters Successor , or no , I leave thee to judge . But for your clearer light in this point , what if Saint Peter were never Bishop of Rome ? as for my part , I verily beleeve he was not . And because here is the very foundation of their Papacie , give me leave to speak to it : not doubting but I shall say enough to convince thee ; there is no just Warrant to make it a point of thy Faith , that Peter was Bishop of Rome . Whatsoever Bellarmine saith concerning Peters Journals ( for he speaks as punctually as if he had travelled with him from first to last ) hath no solid ground to rest the sole of its foot upon at all . He says , in the fifth year of Christs passion , Peter was made Bishop of Antioch , and continued in that Bishoprick seven years : Then he went to Rome the second year of Claudius , ibique sedem fixit ann . 25. there he pitched , and Bishop'd it , five and twenty years ; Et ibidem vitam finivit , there he ended his daies . But that ever Peter was seven years Resident at Antioch , ( for that 's required in a fixed Bishop ) and twenty five at Rome , or most part of those years in those places , he brings not one text of Scripture to prove either ; you have his bare word for it ; but who 'l take that for good proof in his own cause , I wonder . For the former of these , we read concerning the Church of Antioch , who gathered and constituted it . Act. 11.19.20 , 21 , 22. ver . 25.26 . We find also who were the chif Prophets and Doctors of it , Act. 13.1 . We do not find in all the Scripture that Peter was at Antioch , but in one place , Gal. 2. and that in transcursu , he took it only in his way . Is here sufficient ground to conclude him Bishop of Antioch for seven years together ? I have stood the more upon this , to shew you , that if upon such slender grounds they have concluded him Bishop of Antioch for such a space of time ; certainly they will catch at small things to constitute him Bishop of Rome ; whereby their own turn is so much served : Search all the New-Testament from one end of it to another , and where ever you find Rome named , if you find mention of Peters being there twenty five years , or ten years , or one year , or one day , then let me pass for a lyar . Yea says Bellarmine , 't is evident he was at Rome , Ex eo quod fuit in Babylone , in that he was at Babylon . 1 Pet. 5.13 . [ the Church which is at Babylon salutes you . ] Roma autem in Apocalypsi passim vocatur Babylon , Rome in the Revelation is still called Babylon ; his very words . 1. Let God have the glory of his own truth out of his Enemies mouths . Rev. 17.4 , 5. The woman was arrayed in Purple , and Scarlet colour , and decked with Gold , and Precious Stones , and Pearls , having a golden Cup in her hand &c. And upon her forehead was written , Mystery , Babylon the great , the mother of Harlots and the abominations of the whole Earth . All this then by Bellarmines own confession must be understood of Rome ; and the great whore or Antichrist is not to sit at Jerusalem ( as he says in another place ; lyars had need of good memories ) but at Rome . The Holy Ghost tells us , He must reign in Babylon ; Bellarmine interprets , and sais , that is at Rome . Secondly , Though by [ Babylon , ] we must alway understand Rome in the Revelation , doth in therefore follow that by [ Babylon , ] we must understand Rome in all other places of the New-Testament ? because John in his mystical and typical visions by [ Babylon ] points out Rome : must therefore Peter needs in the bare salutation of an Epistle , by Babylon , mean Rome ? is there either Example or reason of speaking mystically , and by a figure in a meer Salutation ? ( The Church that is at Babylan salutes you ) conclude who will from this , that therefore Peter was at Rome ; I am loth upon such easie terms to forfeit my Intellectuals , though a thousand Bellarmines should say it . But briefly to give you my reasons ( beside the Scriptures deep silence in this point ) why it cannot be thought that ever Peter was Bishop of Rome . First , Peter ( we all know ) was an a Apostle , and consequently had an unlimited commission in respect of place , ( according to that Mat. 28. Go teach all Nations ) and to be a Bishop also fixed to one place , is not this ( diminutio capitis ) to fetch him a hole lower then Christ had set him ? are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , utterly inconsistent ? Did Christ make him an Apostle , and dare they degrade him , and make a fixed Bishop of him ? It seems they dare dishonor Peter ( after they have given him a Complement or two ) if they can thereby Honor themselves , and pull down an Apostle to set up a Pope . Secondly , That Paul was at * Rome , and that in the reign of Nero , when Peter was fixed Bishop there ( as they say , ) tha 's evident from Scripture : but in all Pauls occurrences and transactions , we can nowhere find either expressions or hints concerning [ Peters ] being there , much less Bishop there . Of those who first saluted and congratulated Pauls coming to Rome , see Act. 28.14.15 . So from Puteoli we went towards Rome . And from thence when the Brethren heard of us they came to meet us as far as Appii forum : Here 's all ; surely had it been as the Church of Rome teaches , Paul would have used more civility towards the prince of the Apostles , and universal head of the Church , then to have jumbled him in undiscernably among the [ Brethren ] Then after three days Paul sends for the chief of the Jews ver . 17. to clear his innocency and honesty in coming thither ; yet no mention of Peter , unless they can find him in that expression [ Men and brethren . ] It is said ver . 30. Paul dwelt two whole years in his own hired house , and received all that came in unto him : but we read not that Peter ever gave him visit at his own house or elsewhere . During the time of Pauls abode at Rome ( how long t was in all we are not certain , ) he wrote divers Epistles , but in none of them doth he speak ought of Peters being there , but seems rather to hint the contraty , 2 Tim. 4.16 , 17. At my first answer no man stood with mee , but all men forsook me ; I pray God that it may not be laid to their charge . Notwithstanding the Lord stood with me , that by me the preaching might be [ fully ] known , and that all the Gentiles might hear ; and I was delivered out of the mouth of the Lion. T is strange , did Couragious Peter desert him ? but suppose him not to be at [ that time ] at Rome ; had he with all his faithfulness and pains no better learned them Christ and Christian carriage , then to forsake one another in suffering times ? nay to leave an Apostle in his trial to the merciless paws and teeth of a Lion : But t is more probable , Peter had never taken pains with them at all , from the following words , [ that by me the preaching might be fully known , ] there having been nothing of Christ and his wayes known but what the brethren who were there occasionally , set on foot . Paul made the Gospel [ fully ] known to them ; he revealed the whole Counsel of God to the Jews at Rome , and in the ears of all the Gentiles also . Had Peter been fixed Bishop there , surely Paul could not have carried this honor from him . Peter long before this would have , [ fully ] preached the Gospel of the Kingdom to all , both Jews and Gentiles ; the work had not been to do when Paul came . Col. 4.7 . to 13. He there reckons up a few names , whereof Peter is none ; These ( says he ) are of the Circumcision , and these [ onely ] are my fellow-workers unto the Kingdom of God , which have been a comfort to me . From Pauls first arrival there , to the time of writing this Epistle , Peter could not be at Rome ; if he had , of a certainty he had made these lines false ; for he could not but have been a chief fellow-worker with and comforter of Paul. Whence an argument may be drawn from the less to the greater ( which is more then argumentum ab authoritate negative , ) that if Paul mention inferior persons , those whose welfare and respects t was of less concernment to speak of at present ; then much more would he have mentioned Peter the Prince of the Apostles , him to whose care and charge they were all chiefly committed ( being made universal head of the Church ) had he been there at any of those times that Paul writ either to , or from Rome ; But he doth not once name him , neither in that Epistle he wrote to the Saints at Rome , nor yet in these he afterwards wrote from Rome to other Churches ; therefore surely Peter was far from being fixed Bishop there . And let me tell you , this hath more Authority and prevalency to determine my faith in the Point , then all that Papias , a suppositious Clemens , and Higisippus , the first Authors of Peters Episcopacy there , have ; men ( t is well known ) much given to unwritten traditions , deceiving and being deceived thereby ( as the Apostle speaks , ) which is manifest from that discord and contradiction in those authors who do assert this , not onely to the Scriptures , but among themselves . Thirdly , For Peter to have been fixed Bishop of Rome , contradicts the voyce or conclusion of Divine providence in the eminent success of his Ministry . Gal 27 , 8. The Gospel of uncircumcision was committed to me ( says Paul , ) the Gospel of circumcision unto Peter : For he that wrought effectually in Peter to the Apostleship of the circumcision , the same was mighty in me towards the Gentiles . And when t was evident to them all , that God would work effectually & mightily with Peters ministration for the good of the Circumcision or People of the Jews : is it likely that Peter would or durst so thwart the spirit and mind of God , as to fix his seat among the Gentile ? were they not bound to lay forth themselves best for the advantage of the Gospel ? yes doubtless ; and therefore you may find them giving one another their hands and solemn Engagements that Paul and Barnabas should be preachers to the Gentiles : hereupon says Paul Act. 19.21 . After I have been at Jerusalem , I must also see Rome : and God confirmed this conclusion of their , Act. 23.11 . The Lord stood by him , and said , be of good cheer , Paul ; for as thou hast testified of me in Ierusalem , so must thou bear witness also at Rome : And at Rome you find him , Act. 28. I profess , had they taken the Rise of their succession from Paul , they had puzled us more then now they have ; for Paul was at Rome ; and the Spirit speaks expresly , That he was not behind the very chief of the Apostles , spake with more tongues then they all , the care of all the Churches lay upon him : I say , had they made themselves a Church , and claimed Supremacy from Paul , they had put us more to 't : but God hath befooled them in their Counsels ; they lay claim to all from Peters fixed Episcopacie there , contrary to the mind and spirit of God in that eminent success Peter still had in laying forth Christ to the Jews ; as also contrary to that solemn and well-grounded Covenant among themselves , that he together with James and John should be minister of the Jews . Oh says Bellarmine , t is meant principaliter Judeorum chiefly of the Jews . 'T is very true , but I would it had been considered by him , that at this very time Peter , ( supposing him twenty five years Bishop of Rome ) had already spent some years of his fixed Episcopacy , and presently after this Engagement was to return to his seat and office , and there spend out his daies : how could such an Engagement stand with wisdom or honesty of Spirit ? his in accepting , theirs in putting it upon him ? Therefore what an errant dissembler and Covenant-breaker do they make their first Bishop and head of their Church ? But for my part , I verily beleive Peter did take the Engagement with much wisdom and honesty of Conscience ; it so nearly concerned the greater Growth and Advantage of the Church , that he did lay forth his ministration ( though now and then as occasions were started to the Gentiles ) principally , and for most part , to the Jews . And indeed consider Fourthly , how Scripture looks with a full face towards this , to make it good . Gal. 1.18 . Then after three years ( meaning of Pauls conversion ) I went up to Jerusalem to see Peter , and abode with him fifteen days . Paul found him there and left him there , and this was Anno Christi thirty seven . Eight years after this he was at Ierusalem ; for Herod had him in Prison . Act. 12. and this was the forty fifth year of Christ , and third year of Claudius . Six years from that he was at Ierusalem ; for Paul writes Gal. 2.11 . then fourteen years after , ( that is , from the third year of Pauls conversion mentioned Gal. 1. ) I went up again to Ierusalem with Barnabas , and took Titus with me also . Where he found Peter , ver 7.8 9. and this was in the year of Christ fifty one ; At which time , the learned say , that council spoken of Act. 15. was held viz. in the eighteenth year of Christs passion : but if that famous council was after the time that Paul came up by Revelation Gal. 2.2 . it still makes more against them ; for Peter was at the council . Act. 15.7 . From the council he did not return to Rome ( for thence all the Jews were Banished by Claudius ) but travelled up and down those Countries , teaching the scattered Iews , to whom he had writ his former Epistle , and in this peregrination he came to Antioch , where Paul withstood him to his face . Gal. 2.11 . In the sixty third year of Christ and eighth year of Nero , Paul wrote his Epistle to the Romans , where he salutes by name all his familiar friends and acquaintance , but not a word of Bishop Peter : was [ he ] not one of Pauls dear friends ; or was he not there at that time ? No say they , he was gone to visit and confirm the Churches ; but are they sure Paul knew as much , that upon that ground he should forbear to mention him ? but suppose he had known of his absence , it would have stood both with wisdom and piety to have saluted and sent commendations to him . For , First , It would have manifested to them all how worthy Peter was of Remembrance , and very dear to Paul , and provoked new flames of affection on in their hearts towards their absent Pastor , which Paul was used to do . 1 Thessa . 5.12.13 . &c. Secondly , If this Salutation could not have been conveyed to him by letter from some of the Church : yet upon Peters first return to Rome he had doubtless met with it , which could not but have been a great refreshing to his wearied spirit . Four years after this Epistle was written , Paul himself came Prisoner to Rome the sixty sixt years of Christ , and eleventh year of Nero ; he lived two whole years in his own hired house ( as I showed before , ) and was there some time more in another way ; that 's implied ; Now Bellarmine tells us , both Paul and Peter suffered under Nero , the last year of his reign ; he reigned in all but thirteen years , eight moneths ; when his thirteenth year and somewhat more was expired , t is evident Peter had not been at Rome . A strange fixed Bishop who is never mentioned in any of the letters either to or from Rome ; none that ever were there could either see or find him there ; no nor yet he himself left any [ indubitable ] testimony of [ his ) Episcopacie amongst them . Therefore I am satisfied that Peter made-good his promise and Engagement , laying forth his Apostleship principally and generally to the Jews , and at Ierusalem ; and so neither was nor could be a fixed Bishop of Rome at all , much less for twenty five years together . But In the next place , suppose ( and I do but suppose ) it that Peter had been at Rome yea had lived and died Bishop there , what ground or warrant can they show which necessarily infers , that he must have a Successor in that Prerogative and Dignity ? There is no Law or Command in all the Book of God for it ; and was there ever any Kingdome or Soveraignty Spiritual or Temporal , ( and this of theirs is both ) without Laws made touching the Succession thereof , and forms of Election ? but here is no such thing . Besides , Peter wrot his second Epistle to the Universal Church [ indefinitely , to them that had obtained like precious faith with him , and the rest of the Apostles , 2 Pet. 1.1 . ] I cannot but wonder why he did not then declare to all the Churches in the world , that the Bishops of Rome were to inherit Successively , his place and honour of Vniversal Supremacie ; and will'd them after his death , to receive and own the Bishop of Rome still under that Name and Notion ; especially when he had so handsome an opportunity of bringing it in , 2 Pet. 1.14 . [ Knowing that shortly I must put off this my Tabernacle , even as our Lord Jesus Christ hath shewed me . ] Might he not have brought it in very patly here ? But you see he did not ; for doubtless there was never any such thing in his head or heart . Christ had shewed nothing of that . But further ; Suppose we grant a necessity of a Successour in that Dignity and Office ; did it not of right fall to S. John , who was an Apostle , and lived many years after S. Peters death ? The Apostle whom Jesus so loved . Certainly if any one could have been found fit and worthy to have been left Vniversal head of the Church , 't was he : but Peter did not at his death confer it upon him , willing the Church of Rome to signifie so mcuh to him , and bring him to that See : for surely Peter was acquinted with no such office , much less necessity of such a Succession . Whereunto add but this one word . They themselves confess an Apostle to have been above any Bishop ( t is a truth more clear then could ever yet be denyed ; ) now , how could Linus if he succeeded Peter in the place of universal Supremacyship , but be above the Apostle Iohn ? and yet with the same breath they say , an Apostle is above a Bishop . But you know it is a Mystery of Lying Iniquity , abovo admalum , from the root to the very fag end of it . But well : In the last place , the Pope will needs be Successor to an Apostle . I confess I think he is ; but 't is to Iudas ; and my reasons are these following . 1. The Pope continued a great while in the Church undiscerned ; a close Hypocrite , but a real hater of that he did professe to love , as Iudas did . 2. He 's a Theif as Iudas was , and bears the bag too . I told you how he first came to possess himself of Rome , and all Italy ; and presently after , of all Ravenna : just as a thief gets a purse on the high way . Do I need to tell you what vast Treasures of wealth their Sorceries , and Legerdemain of Pardons , Indulgencies , Purgatory , Canonization , and the like , have brought them in yearly ? they make Merchandize of mens souls ; Vendit Alexander claves , Altaria , Christum ; and what is this but mear cheating and thievery ? Iudas ( you know ) was such a thief and lover of the bag , that he grudged his Master the Oyntment the good woman poured on him ; the Pope , t is the grief and vexation of his heart , that a drop of mercy or comfort falls upon Christ in any of his Members . 3. He is as perfect at Hail Master , and kissing Christ , and then betraying him in his Truths , Worship , Saints , Discipline , Kingdom , to be spit on , reviled , crucified , as ever Iudas was . 4. Our Saviour calls Iudas the son of perdition , Joh. 17.12 . which very expression the Holy Ghost here takes up , and calls him also the Son of perdition . It is said , Iudas went to his own place , Act. 1. The same is said of the Pope , Rev. 17.11 . He goeth into perdition : And Rev. 19.20 . The false Prophet was taken and cast alive into the Lake . The Pope in the pride and baseness of his heart , makes himself S. Peters Successor ; but God in Wisedome an Justice , declares him to be Iudas Successor ; and this ( indeed ) is the true foundation upon which the present Rome , or stately Babel of Papacie is built . Ve . I shall now make some improvement of the point by Application ; and first be informed , That as the Iews have framed a Messias to themselves : so the Popish Clergy have framed an Anti-Christ that God never made mention of ; for the Descriptions they give of him , when applyed to the True One , are all of them most false and frivilous . 1. One of them is this , That the Great Antichrist must be a single individual person , as the Article o e denotes ; therefore the Pope cannot be he ; for there have been many Popes . Reader , it thou thinkest there is any thing in this , be pleased to take better information ; The Article o e doth not enforce any such thing , Mark 2.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not [ Man ] for the Sabbath . Luke 4.4 . It is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that [ Man ] doth not live by bread alone . 2 Tim. 3.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the [ Man ] of God may be perfect . Will any one who is Master of Common Reason , say that the Aricle o e in these places denotes an individual single Person ? Therefore the prefixed Article cannot enforce it upon us , that Antichrist is one single man. 2. All the Rulers of the four great Monarchies are set out by Daniel , as if every Kingdom had had but one , Dan , 7.17 . These great beasts which are four , are four Kings , whereas we know there were more in every one of them . The last Beast or Kingdom had seven heads or Rulers ; seven Kings make up the first , and they are all called one head , and so one . The Emperours , S. Iohn moulds them all into one , Five are fallen , and [ One ] is , speaking of government by Emperours . The seventh head of this fourth Beast , is the Great Antichrist ; and why should he be thought a single person , rather then any of the other six ? As each of the former must be taken Collectively , so doubtless must this be , unless better reasons be given against it then Bellarmine , or any other of his way have yet held forth . 3. Jesuits themselves call the whole bulk and succession of Popes , One visible head of Christs Church ; therefore give us leave to learn of them , and call the whole bulk and succession of them , that one Antichrist , or one head of the Antichristian Church , which was arising in S. Paul , and S. Iohns time , and is not yet fallen : and tell me what single person can be head of a body of such continuance . The second thing they fancy of Anti-Christ , is , That his Seat must be at Ierusalem . T is needless to speak much to this ; can any man read the 17. chap. of Rev. where the Angel tells Iohn , That his Seat is the City built upon seven Mountains , and that hath seven distinct forms of Government ; and the great City which in S. Iohns time Ruled over the Kings of the earth ? Of courtesie tell me , can any man understand this of Ierusalem ? was Ierusalem built upon seven Mountains ? had ever Ierusalem seven heads , or distinct forms of Government ? did Ierusalem in S. Iohns time raign over the Kings of the earth , or was it not rather it self in Vassalage . 2. Whereas it is said , 'T is the City where our Lord was crucified , Revel . 11. this will not carry it in their sense . For first , Let them reconcile this to the former description , which I am confident they can never do . 2. Antichrists seat is called Ierusalem , Spiritually or Mystically , as 't is also called Sodom and Egypt ; Erroneous , Prophane , Murtherous Ierusalem , take it in that state or posture , and Ierusalem was a Type or Shadow of Rome Antichristian . Antichrists seat is at Ierusalem not Literally , but Mystically . 3. When Christ was crucified , Ierusalem was one of the streets of Rome ; for there you should hear the fear of Caesar swaying all , [ If you let this man go , you are not Caesars friend . ] You should see a Roman Judge , Roman Souldiers , a Roman Death , and all Canaan within Romes boundary ; and so upon the matter , Christ was Crucified at Rome ; therefore Anti-christs Seat must be also at Rome . The Third thing they weakly , or rather wilfully say of him , is this , That his whole raign is but for three of our years , and a half . 1. But doubtless this must be understood of Angels years , according as Daniels seventy weeks , and threescore and two weeks are meant of weeks of years ; this is spiritual counting by Gods own direction , Numb . 14.34 . Ezek. 4.6 . I have appointed thee each day for a year . 2. Is there any likelihood in reason , that in the space of three of our years and a half , he should compass all that the Scripture speaks of him ? First , he must seduce from Christ ( by corrupting their judgements ) all the world , except two witnesses , a small number of the Elect ; and what time must this take up , set the shortest for it in reason that you can ? Secondly , He must teach them his own Doctrine and Worship , and make them all drunk with the wine of his abominable fornications . Thirdly he must build a great and stately Temple to sit in , and there be worshipped as God ( say they ; ) but suppose all the materials at hand , it would spend most , if not all that time before it could be finished ; and his sitting times surely will be but short , considering what his work must be , if his whole should be but three years and a half . Fourthly , He must wage war , and fight great battels , bring down mighty Kings and Kingdoms , and make himselfe drunk with the blood of all the Saints . Fifthly , He must have a flourishing reign without any visible or considerable opposition . Rev. 11.2 . The Court which is without the Temple , measure it not ; for it is given to the Gentiles , and the Holy City shall they tread under foot forty two months . Rev. 13.7 . Power was given him over all Kindreds , Tongues , and Nations . ver . 3. All the World wondred after the Beast and ver 4. Who is like unto the Beast ? Who is able to make war with the Beast ? Tell me now , that likelyhood in reason is there that all this should be effected in three years and a half ? Thus you see they who willfully left God , have left , yea lost both Religion and common reason , in that which most nearly concernd them to be quick-sighted in . But I wonder not , if they that are dead drunk , ravingly talk their own irrational Fancies . Other fond and groundless descriptions they give of that Antichrist they have framed to themselves ; but these three being fallen , the rest cannot stand . 'T is not worth while to trouble you or my self any further with them , as those who will search after them cannot but confess ; and I judge it better to say enough , then all . Vse . 2. Is the Pope Antichrist ? You see then , First , what a sad case they are in , who of Protestants turn to be Papists ; they submit themselves to the Beast , and stand engaged to fight against Christ , his Kingdom , and their own Salvation ; and what the issue of that will be , you shall hear upon the next Subject , and they shall feel hereafter . Secondly , You may hence gather what it is to be an able , a learned Papist ; this ; a grown strong man armed , a Goliah , defieing God , the Israel of God , and the Gospel of God with all its grace and hopes . We use to say of Jesuites , quo meliores , eò deteriores , the better they are , the worse they are ; it holds true of all Papists whatsoever . Thirdly , the Pope being Antichrist , you may easily know what all Popish Ordinances are , their Doctrines , Auricular confessions , Pennances , Holy water , Crucifixes , Beads , Extream Unctions , Altars , Bloodless Sacrifices , Merits , Satisfactions , Images , the Worship of Saints and Angels with Invocation of them ; Indulgences , Pilgrimages , Burying in a Franciscans-hood , Purgatory , Canonization ; all this will all other appurtenances of their Religion , are all Antichristianism ; the Holy-Ghosts expression of them , is , They are the blood of a dead man. Rev. 16.3 . No bettter then the polluting , Choaking , Killing blood of a dead man : therefore take heed and beware of their Religion ; hate it with a right perfect hatred , even all those forms of worship , Formalities , Ceremonies , any thing , every thing that is a kinn to it , as you would hate , when you are athirst , drinking blood . Fourthly , You may hence also learn what healing balm for a wounded Conscience , what true comfort for him that is weary , and burdened heavily with his sin , the Church of Rome and their Religion can afford ; Alas what balm , what heart-consolations can Antichrist , Antichristianism hold forth ? They themselves are so far convinced of this , that they have made it a Doctrine and point of Faith , that to talk of assurance of Salvation is presumption ; onely Apostles and extraordinary Christians have attained to assurance ; but t is presumption and boldness for the People to think of it ; to believe as the Church believes is enough . Cold comfort , this , the Lord knows , for an enlightned and wounded Conscience at the hour of Death , to have nothing to take off the guilt of sin , to break the power of lust , to appease an angry God , and deliver the poor soul out of the jaws of Death and Hell , but a few Beads and Crucifixes , and Reliques , and the menstruous raggs of creature-righteousness , and performances , a few empty wishes , and hopes , and believing as the Church believes ; how may all such cry out , as one of them did , O animule , quo vadis ? Poor despicable miserable Soul , whither goest thou ? Cornel. E. Lapid . in his Comment on the eleventh of Numbers tells this story of Pius Quintus who Excommunicated Queen Elizabeth , Cuus essem religiosus , sperabam bene de salute animae meae ; Cardinalis factus , extimui ; Pontifex creatus , penè despero . When I was in Religious Orders , I hoped well of the Salvation of my soul ; being made a Cardinal , I was sore afraid of it ; but since I was created Pope , I een despair . Rev. 9.5 . And to the Locusts was given that they should not kill men , but that they should torment them five months ; and their torment was as the torment of a Scorpion when it strikes a man. Natural Locusts come in April , and continue till September , five months ; whereto the Spirit of God here alludes , and says , those mystical Locusts that came out of the smoak , the bottomless pit , should torment men five months , that is , throughout their whole duration : and their torment is as the torment of a Scorpion when he striketh a man ; Now the sting of a Scorpoin , is not at first perceived : but when it is , it works after such a lingering manner that it affords some hopes of life , yet doth certainly bring death in the end . When the poor soul is enlightned , and conscience stird with appredension of Divine displeasure , Popish Ordinances and Administrations prove no better then the stings of Scorpions to them ; afflicted and vexed they are with them ; yet some faint hopes they have from them ; but at last finding themselves deluded , they vainly wish Death it self , as if that would help them , ver . 6. They shall desire to die , and Death shall flie from them , leaving them still to the mercy of Popish racks and torments . Know assuredly that Pope and Jesuites by any thing that is in their Religion , are not , nor can they be , but skinners over ( at the best , ) slight healers of the wounds of Conscience ; miserable Comforters , Physitians of no value : the Lord in mercy keep all his own out of their hands . Vse . 3. The next Use is exhortatory , that every one of us would admire and bless the Lord and his goodness , that he hath brought us forth in such a juncture of time , and cast our lot in such a place , that we are not constrained to receive the mark of the Beast in our hands or in our foreheads . I desire to bless God every day , that God did not bring me forth in Spain or Italy , but that I am born an English man , and at such a time when Popery is not the Religion of the Nation , but the light of the Glorious Gospel of Jesus Christ shines amongst us , and into us . Troubles I confess we have seen and felt , but put them all together with their utmost aggravations , ( so far as concerns the outward man , ) and they are not worthy to be compared with the exceeding great happiness we enjoy in our deliverances from the Egyptian darkness and bondage of popery ; especially if you take in the light and comforts of Christs blood and Gospel-truths we walk in . What would have become of thee ( poor soul ) hadst thou lived in times wherein the Sea of Ordinances were no better then the blood of a dead man ? The Lord grant every one of us to know our Gospel-happiness and priviledges , to rejoyce in the light and work the works of him that sent us ( while we have the light ) even comfort and Salvation to our selves , glory to Christ , advancement to his Kingdom ; and all this by receiving the truth in the love of it , and holding forth the word of life . Vse . 4. Is the Pope Antichrist , and Popery Antichristianism ? Why then , let it not trouble you , when ever , or where ever you see Christ and his Armies ( in the greatness of their strength and fury ) marching out against them . The Pope hath long time been Apollyon , a destroyer of others , even of the Church and People of God ; but he himself shall be destroyed , Filius perditionis , the Son of perdition . 2 Thes . 2.3 . That day shall not come , except there come a falling away first , and that man of sin be revealed , the Son of Perdition . IN the former Treatise , I held forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , both the Rise and full Growth of Antichrist : It remains that I now shew you his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ebbing or declination of that proud Tide ; the many several paces and degrees whereof , from first to last , do make up his total ruine , and give him his name [ Filius Perditionis ] the Son of Perdition . Taking him in his largest capacity , the Point will be this ; The Pope and his Kingdom are appointed of God to most remarkable destruction . First , God hath foretold and threatned it . Rev. 13.9.10 . If any man have an ear , let him hear . He that leadeth into captivity , shall go into captivity : He that killeth with the sword , must be killed with the sword . Here is the Patience and Faith of the Saints . God hath proclaimed it to all who have spiritual ears to hear , that he hath captivity and a killing sword in store for those who have been such cruel enemies to his People . And he would have all his Saints act their faith in believing this threat , and their patience in waiting the full Execution of it . Secondly , Christ ( into whose hands all power in heaven and Earth is committed ) hath sworn it ; I say , God hath not onely threatned it , but Christ hath sworn it , Rev. 10.5 , 6. The Angel which I saw stand upon the Sea , and upon the Earth , lifted up his hand to Heaven : And sware hy him that liveth for ever , who created Heaven , the Earth , and Sea , with all things that are therein , that there should be time no longer . The Angel of the Covenant , set one foot upon the Sea , the other upon the Land ( Sea and Land , you know , make up the terrestial Globe ) whereby is prefigured his throwing Antichrist out of all , and taking possession of all the World himself . He lifts up his hand , the ancient ceremony of an Oath . The thing he swears , is this , That there should be time no more ; not simply , but for the Man of sin to reign , havocking and destroying his Church . Look upon the structure of the Church of Rome , the power and policy of its constitution and Government ; and who could in reason conceive that Babylon should ever be destroyed ? Says Christ , you have my word for it , you have my Oath for it , it shall shortly come to pass , that the time of their domination shall be no more . I will certainly ease you of her ; God willing , more abundantly ( as the Apostle speaks Heb. 6. ) to shew unto the Heirs of promise , the immutability of his Counsel , confirmed it by an Oath : that ( by two immutable things ( his Word and Oath ) in which it was impossible for God to lye ) we might have strong consolation in the assurance of Romes headlong downfall . Thirdly , The Holy-Ghost brings it in as fully performed , as either sayd or sworn , in the Gross or Lump , and also in the Particulars of it . First in the Gross and Lump . Dan. 12.1 . At that time shall Michael stand up , the great Prince which standeth for the children of thy People , and [ there shall be a time of trouble , such as never was since there was a Nation , even to that same time ; ] and at that time thy People shall be delivered . You have a Parallel to this , Rev. 16.17.18.19 . The seventh Angel poured out his vial into the air , and there came a great voice out of the Temple of Heaven , from the Throne , saying , 't is done . And there were Voyces , and Thunders , and Lightnings , and there was a great Earthquake , such as was not since men were upon the Earth , so mighty an Earthquake , and so great . And the great City was divided into three parts , and the Cities of the Nations fell , and great Babylon came into remembrance before God , to give unto her the cup of the wine of the feirceness of his wrath . Such an Earthquake will God raise under them , such showers and storms shall God send down upon them ( as t is in the last verse of that Chapter . There fell upon men a great hail out of Heaven , every stone about the weight of a Talent , that made them curse and blaspheme ; for the plague thereof was exceeding great . ) I say such terrible Earthquakes and plaguing Storms of troubles will befall them as never any Kingdom in the World felt or heard of . Rev. 14 19 , 20. And the Angel thrust in his sickle into the Earth and gathered the Vine of the Earth , ( the Church of Christ is a Vine of Heaven , its root is in Heaven , all its fruitfulness is from Heaven , and for Heaven ; whatsoever constitutes or compleats it , is from God out of Heaven , Ezek. 16.8 . to 15. But the Church of Rome is the Vine of the Earth , its origination is of the Earth , Earthly Head , Earthly Members , Earthly Doctrines , Earthly Worship , Earthly Discipline ; whatever is peculiarly theirs , is of the Earth Earthly . ) The Angel thrust in his Sickle , and gathered the Vine of the Earth , and cast it into the great Winepress of the wrath of God ; And the Winepress was troden without the City , and blood came out of the Winepress , even unto the horses bridles , by the space of a thousand and six hundred furlongs . This speech of the Holy Ghost is doubtless hyperbolical ; the import of it is this [ a slaughter that hath dimensions , height and depth , length & bredth in it . ] Rev. 18.8 . Her plagues shall come in one day , Death , Mourning , Famine , and she shall be utterly burnt with fire ; for strong is the Lord God who judgeth her . Take one text more for it , Rev. 10.3 , 4. He cryed with a loud voice as when a Lion roareth ; and when he had cryed , seven thunders uttered their voyces . And when the seven thunders had uttered their voices , I was about to write ; and I heard a voyce from heaven , saying unto me , seal up those things which the seven thunders uttered , and write them not . I take it , this Scripture contains as much terror in it against the Antichristian State , as any in all the book of God. Most fearful and stupendious things are written against Antichrist ; but as the Church of Rome would not content themselves with written Doctrines , but would have also their unwritten Doctrines and Traditions to fight against Christ and his Church withall , for more full execution sake : So God will not content himself with Judgements upon them that are written in this book ( though they be exceeding many and great ) but he hath Judgements also that are not written , for more remarkable execution and ruine of them ; even seven Judgements , every one whereof is cloathed with thunder , sealed up and kept close in Gods armory , to be certainly brought forth in that day , beside all mens thought and expectation . Go as far in Imagining the terribleness of their destruction as the line of your Fancy will be stetched to , and the event or issue will surely exceed whatever formidable things you have Framed to yourselves ; the thunder of a sevenfold wrath and displeasure from God will come upon them over and above . Secondly , the Holy-Geost gives you his ruine in the particulars of it . Antichrist shall be so smitten , ut sentiat se mori , he shall feel himself die , for more full revenge sake . And here I must have recourse to the seven Vials , which are called ( Rev 15.1 . ) the seven last plagues in which is filled up the wrath of God , that is upon the Romish Antichristian State. Concerning [ Vials , ] I know , that several learned men say of them , they are vessels wide beneath , but of narrow mouths ; & so , though they contain much , yet what they contain falls out guttatim , drop by drop , & soaks deep . It is very sure , that where a Viall of Gods wrath falls , it peirces deep , & wounds deadly : But I am more inclined to their judgement , who say they are drinking vessels : wide-mouth'd Vessels . Phialae dicuntur , says Primasius , quia haec supplicia non occulta futura sunt , sed manifesta omnibus , & Phialae patent ; they are open-mouthd , plain drinking pots ; when you turn them up , what 's in them comes forth violently and een all at once , manifest to every eye ; hereupon the Angels command is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not distill out , or drop out , but [ pour ] out upon them . And indeed most evident it is , that whereever a vial hath fallen , there hath been much [ remarkable ] wrath upon that part of the Antichristian State. It fares with us in handling Divinity , as it doth with travellors in certain places of their way , where the follower must set his foot in the very place of his leader , lest otherwise he step in : he that comes after in handling somepeices of Divinity , must speak or write , ( in some particulars thereof , ) the very words of him that went before ; else he 's sure to fall into Error , if not Heresie . I cannot tell what material thing can be added to that holy and judicious Tract of Mr. Cottons upon the sixteenth Chapter of the Revelations . I find that whoever have touched upon the Vials since that peice appeared , have light their candles at his torch . Wherefore I shall give you but hints upon them , nor scarce stand to clear up the reason of interpretations ; for if thou beest a scholar into whose hands these papers of mine are fallen , I perswade my self thou hast read him , ( for few Divines and men of learning have not : ) but if it be otherwise with thee , I [ purposely ] say no more then will be enough to whet thee an Appetite to get him ( the price being but small , ) from whom upon this Subject of the Vials , thou mayst have Ample and full satisfaction , what wages God devised for Antichrist from all Eternity , and hath been for above this hundred years a working out against him , and is still vigorously going on with , not to cease but in his utter Ruine . The first Vial falls upon the Popes mystical Earth or foot-stool , ( Rev. 16. ver . 2. ) the common sort both of Laicks and Clergy . The Martyrs in the times of Henry the eighth , and Queen Mary , in England and elsewhere , did discover what a dangerous state ( in reference to Eternity , ) Common ordinary Catholiques were in , that so living and so dying , t was not their Beads , nor Almesdeeds , their good Hospitality , nor their ignorant devotions , and believing as the Church believed , would save them ; if they died in the faith and worship of the Church of Rome , they would prove no better then damned Reprobates . This was a greivous botch and soare upon most of the People , to be told , and ( in effect ) convinced , that they were in a state of deep damnation ; hereupon they strove which should make most haste with Fire and Fagot to burn those who testified such dangerous things concerning them . But they made a further discovery of such as were in religious orders , their parish-Priests , that their lives were very base , giving us themselves to ease , Idleness , Pride , insatiable Avarice , and serving their own bellies , and so were fitter to have been swine-heards then Preachers , or to have followed the Plough then lived in holy Orders . The Martyrs of those times did not at all blush or fear to tell them all this to their faces ; and they themselves being convinced that what was laid to their charge , was both very base , and yet very true ; mend their lives and manners they would not ; keep off this Viall the poor souls thus fiercely poured out upon them , they could not ; whereupon they were filled with as much vexation and Torment , as if the noisome grievous soares of Egypt had been upon them from head to foot . This was a plaguing judgement upon Antichrist , thus to have the Element smitten that did so strongly support him . The Second Viall [ Rev. 16.3 . ] is poured out upon the Antichristian Sea. In this , God came nearer to him then in the former ; for the sea is above the land , as t is the proper place of the fire to be above the air ; the place of the air to be above the water ; so t is proper to the water to be above the earth ; t is kept from overflowing all by the power of that word [ hitherto shall thy proud waves goe , and no further . ] Upon the pouring out of the first viall , finding themselves in a decaying state , they lay their heads together how to plaister their soars , and heal themselves of the noysom botches and boyls that had lately broken out upon them , and were so visible in every ones eye ; for which end the Councel of Trent was calld , where all the streams of Popish doctrine , Popish worship and discpiline were brought together , the confluence whereof the Holy Ghost there calls [ Sea. ] Upon this there did appear in the Reformed Churches , men of most eminent Godliness and Learning , who did abundantly discover this Sea of theirs both by writing , and preaching , to be a sea of blood , the blood of a dead man , and no better . In the true Gospel Ordinances there is to be had the living , purging , saving blood of Jesus Christ ; but Popish Trental Ordinances were not such blood ; they were a sea of blood of a dead man ; clotted congealed blood ; polluting , choaking , killing blood ; this is the Best word God affords them ; and no marvell , when the death of souls was all their operation and effect [ Every living soul dyed in the sea ] All those who contented themselves to abide and swim in that Popish Sea , that had no other life but what was begot and nourished in the Romish religion , dyed and perishd eternally . This Vial turned their religion inside out , and showed it to all the World in its native colours and baseness ; till this time , Every one took it , that it was the bad Lives of the Common sort of people , and worse Lives of the Parish-Priests that were in all the fault ; their Religion in itself good enough ; but now t is made apparent to all that will nor shurt their eyes , that even the Religion itself is naught , and base and Antichristian all over ; And this was yet a hotter Vial of wrath and torment upon them . The Third Angel. ( Rev. 16.4 , 5 , 6 , 7. ) pourd his Viall upon the rivers and fountains of waters ; that is upon Seminary Priests and Jesuites who compass the earth to and fro , conveying the salt of Popish Trental doctrines and worship , to people , nations and languages ; [ and they became blood ] the meaning is , they had blood given them to drink . Now to give a man blood to drink , is to kill him . They were executed ( by vertue of Queen Elizabeths Law , enacted with consent of Parliament , in the year 1581. ) as Traitors , hangd , drawn and quartered . A Book entituled [ Justitia Britanniae ] was publised in several Languages , to clear the Christian equity and justice that was in such her proceedings with them . The United Provinces of the Low Countries , come from under the Altar of Persecution for Christ and Truth , ( 1. ) being freed from the fearfull Tyrannies of Pope and Spaniard , took at her in the year 1586. and made a Law to the same effect against them ; That if any Priest or Iesuite , whether Forreigner or Home-born , should come into any of the Provinces , it should be death to them being apprehended , and so they said [ Amen ] to the Law and Justice of Queen Elizabeth ; Let it be even so , Lord God ; true and righteous are thy judgements . For the Pope to have capital punishment executed upon his Emissaries , ( the supporters and advancers of his Kingdom and Glory ) could not but be a tormenting vial of wrath upon him ; as clearly speaking what measure he himself might look for , if he should fall into their hands ; even he that had drunk the blood of others so freely , to have his own heart-blood given him to drink , with a [ Satia te sanguine ] take your fill of blood and murther . The fourth Vial is poured out upon the Sun , Rev. 16.8 , 9. Papacy is resembled by an Antichristian world , where there is earth , sea , rivers , fountains , and a Sun shining gloriously . If we take this Mystical and most Illustrious light , according to their conceits and fancie , then t is the [ Popes Supremacie in Temporals ; ] Papists will tell you , The Pope is as far above the greatest Monarch in this world , as the Sun is above the Moon ; and the several glories of the Kings of the earth , are but lights derived from him ; Temporal glory being in the Pope , as light is in the Sun. But how is the glory of the Popes Supremacy in Temporals everywhere darkened , and in many Kingdomes quite put out ? You do not not now hear in any of the Popish Nations of his Excommunicating Kings , Deposing Kings , and giving away their Kingdoms ; since Henry the 8. God hath exceedingly darkened , almost quite destroyed that Sun of the [ Popes Supreme power in Temporals , ] which hath been a scorching Vial of wrath to him and his Clergy , and drawn from them sufficient blasphemies . But if you understand the Holy Ghost speaking of things , as indeed they be , then doubtless t is the house of Austria , or the German Emperour . It is well known that the Emperours ( before the Pope set up his Kingdom of Temporal greatness ) were the Sun and glory of the Political world , they being the sixt head of the fourth , or Roman Beast , were wounded deadly by the incursions of Goths and Vandals , Rev. 13.3 . But the Pope growing up to his height , vouchsafed to be their Surgeon ; his skill failed him not ; for he quickly healed that deadly wound by setting up an Emperor in France , and after that , translating the Empire into Germany . Taking things as they really are , of a certainty this is the earthly Sun that shines most illustriously in the Popes Antichristian world : It matters not whether the Pope will own the Emperour as above himself , or no ; we know he set him up instead of the old Emperours , or sixt head , who were ( by all mens confession ) the Sun of the Political world , and the Bishops of Rome but Stars , Revel . 9. God and Scripture have still made the supreme Magistrate ( in Temporals ) the greatest lustre and splendor of any State ; and therefore with very good reason may the Emperour be here pitched upon , who hath been the greatest Light and Glory of the Popish world for hundreds of years . The King of Sweden was the Angel out of the Temple , who poured this Vial upon the Popish Imperial State , as if scorching flames of fire had light upon them . And here give me leave to insert a discourse concerning Kings . I am not ignorant that he who follows truth too near the heels , may chance to have his brains dashd out ; at least may derive a great deal of spight and odium upon himself , which a politick wise man would not do ; but that of Solomon prevails with me , The uprightness of the upright shall deliver him . I find upon search , That when Christ is going in good earnest to set up his Kingdom , in the name and glory of it , there is a great hazard , I may say , downfall of Kings . I shall make this good to you from four scriptures . The first of them is Psal . 2. ver . 2. The Kings of the Earth set themselves , and the Rulers take councel together against the Lord , and against his Christ . This Peter saith was fulfilled at Christs apprehension , tryal , and death , Act. 4.25 , 26 , 27. Herod , Pontius Pilate , the Chief Priests , and others , consulted , and set themselves against him , when he had but given out some hints of his Kingship . This was that which stirred them up so against him , [ Tell us , art thou the King of the Iews : ] And when Pilate was minded to let him go , they cryed out , [ He that makes himself a King , speaks against Caesar : ] whereupon Pilate went and passed Sentence upon him . When there was but some talk that Christ would set up a Kingdom , they presently band themselves against him , and he dyes for 't ; and so they think they have broke the Cordes of his Government asunder , as t is vers . 3. In the 4. verse , God laughs at them , being wroth . verse 5. Speaks that which vexes them , [ Yet ( or notwithstanding all their combined powers , and policies against him ) have I set him up King of Sion , verse 6. ] And says God , I will declare the decree , thou art my son , this day have I begotten thee , verse 7. This was fulfil'd in his raising him up from death to life , Act. 13.33 . God hath passed an Eternal Decree concerning his Son , That when they should kill and bury him , he would the third day bring him forth out of the womb of the grave , and own him for his Son , and set him at his own right hand , there to intercede , and his intercession should not be in vain : [ Ask of me ( says the Father to him , ) and I will give the Heathen for thine inheritance , and the uttermost parts of the earth for thy possession , ver . 8. ] As if he had said , I will set thee in possession of thy inheritance , which shall have the uttermost parts of the earth for its boundary , ( according to that Psal . 72.8 . He shall have dominion from sea to sea , and from the river to the ends of the earth . ) For God to declare the Decree , is to act it ; for Dei discere est facere . When the time is at hand , he must be thus set in actual possession of all the Dominion , and Greatness , and Glory that God hath promised him ; if the Kings of the earth did set themselves , and the Rulers took councel together against him , when he did but speak somewhat of his Kingly Office : how much more will they do it then , when they see his throne a building , and his Kingdom a going up to the no small prejudice of their Interest ? Revel . 11.15 , 17 , 18. When he begins to put forth , and act his Great Power , and do something towards taking the Kingdoms of this world into his own hands and reign , then [ the Nations are angry ] at him , that is , they act against him in their anger , wherein Kings are chief , as you may see , Rev. 16.14 , 16. But do they carry it ? no ; and [ thy wrath is come , Rev. 11.18 . ] Christ in his wrath fights the battel with them in ( Armageddon ) that is , where he gives them a most remarkable overthrow and destruction , which this 2. Psal . expresses plainly , Thou shalt break them with a rod of Iron , and dash them in pieces like a Potters vessel , v. 9. Be wise now therefore ( O ye Kings ) be instructed ye ( Judges ) of the earth , v. 10. as if he said , look ( You ) well to your selves ; be his servants ( without Complement ) and rejoyce with trembling when he comes about this work , v. II. Kiss the Son ( with kisses of Reverence , kisses of Obedience ) lest he be angry ( and then a little thing will provoke him ) and so ye perish in the mid-way ( in the mid-way of your plots , enmities , oppositions of him ; ) for if his wrath be kindled but a little , blessed are all those ( those Kings and Rulers especially ) that have Wisdom and Faith to get interest in him , and be of his side ; those that have not , the fire of his wrath will certainly consume them , ver . 12. The second Scripture is Isaiah 24. ver . 18.19 , 20. Marlorat who professes to have taken the marrow and substance of his Comment out of Vatablus , Luther , Musculus , Calvin , Oecolampadius , Pagnin , &c. hath these very words upon the latter end of the eighteenth ver . pertinet autem proprie hic contextus ad Papistus nostros , Christ in this Prophesie , says he , chiefly intends the Popish State. Upon a following verse he hath these words , ' hoc vaticinium proprie ad Christi regnum pertinet , this other part of the Prophesie doth chiefly respect the kingdom of Christ ; he means his glorious kingdom , expressed in the last words of the Chapter . The Popish and Gospel-opposing World is here set out by the [ Earth ] as it is also in diverse places of the Revelations , Rev. 14.19 . Chap. 16.1 . Here is mention of [ heavy transgression ] according to Rev. 18.5 . Her sins are reach'd up to heaven . The transgression is sayd to be [ so heavy ] upon it , that the foundations of the Earth shake , reel to and fro , yea are utterly broken down , fall , and rise no more ; the same you may read Rev. 16 18 , 19. and Rev. 18.21 . And it shall come to pass in that day , ( that is , in the day of the Earthquake ) that the Lord shall punish the ( Host of the high ones ) that are on high ; Who are they ? I take the next words to be Exegetical ; why the Kings of the Earth upon the Earth ver . 21. The most of the Kings and high Ones of the Earth will be Engaged aganst him , enough to make an Host , whom Christ will fall upon and punish ( upon the Earth ) with temporal judgement ( according as you have heard ) when he is abought to Raign before his ( Ancients gloriously ) as 't is ver : 23. If this Prophesie have been at all fulfilled , it will doubtless be much more fulfilled in that day ; for Prophesies many times have a gradual fulfilling . — The third Scripture is Psalm 110. Sit on my right hand , till I make thy Enemies thy footstool , ver . 1. Concerning those Enemies , you may get some light out of Luke 19. ver . 14. the Citizens hated him and sent this message after him , We will not have this man to [ Raign ] over us , and ver . 27. Those mine [ Enemies ] which would not that I should [ Reign ] over them , &c. The Father speaks of those who were Enemies to Christ ( as a King , ) Enemies to his Raigning . When Christ had cast down heathenish Idols and Government , Rev. 12. in all reason he might have expected ( in Constantine , and following Emperors , and ages ) to have set up his Kingdom ; but then upstarts the Pope , that Beast with his ten horns or Kings , who by their smiting and pushing , keep Christ out of all ; Whereat ( to speak after the manner of men ) Christ seems to be discontented ; but the Father appeases him with these words , Son , sit you down on my right hand , I will make all your Enemies your foot-stool . I will send the rod of thy strength ( that is , the Gospel ) out of Sion i. e. from among my Saints and Churches , into all Nations , and thou shalt rule in the midst of the Enemies i. e. the power of thy Scepter shall prevail amongst them : and it shall not be a forced subjection , Thy People shall be [ willing ] in the day of thy Power ; ( Rev. 11.47 . ) they shall then come in to thee wittingly . But shall they be Saints indeed ? sayes Christ , my heart is set upon such ; Yes , they shall come in to thee in the [ beauties of holiness . ] But their number will be but small , as hitherto it hath been ? Nay , from the womb of the morning thou hast the dew of thy youth ; as if he had sayd , the number of them shall be as the drops of dew in the summers morning , innumerable . But how shall all this be effected ? Why , the Lord hath sworn and will not repent ; thou art a Priest for ever after the order of Melchisedec , ver . 4. the blood and intercession of thine everlasting Priest-hood shall merit and effect it . But Father , where 's my footstool ? to this t is answered in the following verses , Thou shalt strike through Kings in the day of thy wrath . ver , 5. Thou shalt fill the places with dead bodies , that is , make great slaughters amongst thy Enemies ; and shalt wound the [ heads ] of many Countries . ver . 6. and shalt drink of the brook in the way , ( of the water next at hand , being in the heat of pursute , ) and so shalt lift up thy head : As if the Father had sayd unto him , thou shalt have a footstool made up of Kings , and the heads of many Countries , and thereby shalt lift up thy head i. e. to a great height of Rule and glory of dominion . I have thus brought down the sense of these several Scriptures , from verse to verse , the more clearly to convince that I have quoted them properly for my purpose . — The last proof of it shall be undeniably clear , Rev. 16 14 16 with Rev. 19.18.19.20 . The Kings of the earth and of the World are gathered to battel against him , in Armageddon ; there cannot be a better gloss or comment on [ Armageddon , ] then that Rev. 19. Christ feasteth the fowls of the air with the flesh of ( Kings , ) Captains , mighty men takes the ( Beast ) and false Prophet , and throws them alive into the lake of fire burning with brimstone . And doth not the storm beat violently at this day upon all the Kings of Christendome ? You know how Christ hath lately trampled upon the Royal glory of this Nation . What by the Rules of common law and reason may be sayd for , or against the Instruments thereof , I shall not stand to dispute ; I am no Statesman ; but ( as a Divine ) I am sure I may say , that God hat sometimes given men Commissions that all the World knew not of , nor any in the World beside themselves could read or understand . Let me clear up this to you ( else I do nothing , as to the present state of things amongst us ) Act. 7.23 . When Moses was full forty years old , it came into his heart to visit his Brethren ; [ It came into his heart , ] that is , from God ; God reachd him down a Commission into his heart , that no eye was aware of but his own . In obedience to this Commission he sets to act . ver . 24. Finding an Egyptian beating and Israelite , he smote the Egyptian and slew him ; supposing , ver . 25. that his Brethren would have understood that God by his hand would have delivered Israel . [ That God by his hand would have delivered them ] not in the same way he did deliver them ; that doubtless was the furthest thing in Moses thoughts ; for you know when God calld to him out of the burning bush , and told him he must go deliver his People Israel , what a quarter had God with him before he could bring him to 't ? God is put to work two Miracles to create belief in him ; else it had been soon enough to have wrought them in Egypt before Pharoah . God is put there to answer five Objections ; and further is fain to drill him on with carnal Arguments ; Aaron thy brother he 's an eloquent man , can speak well , he 'l meet thee at Horeb , and when he seeth thee he will be glad in his heart ; that 's one of them . Fear not , go into Egypt , for all that sought thy life are dead , there 's the other . Yet still Moses hangs off , till ( the text saith ) the anger of the Lord was kindled against him : then he yeelds . Read the third and fourth Chapters of Exod. and you 'l see all this . Therefore when Moses supposed his Brethren would have understood , that God , &c. He nere thought of the way in which he did deliver them . How then ? Why , you know he was called the Son of Pharoahs Daughter , he was heir apparent to the Crown and Kingdom of Egypt ; and upon Pharoahs decease he himself should have been Pharoah ( as is hinted ) Heb. 11.24.25 , 26. he was in some pause and dispute with himself , whether he should use means by Pharoahs Daughter and others , to get his pardon , and so come at last to the honors , riches , and pleasures of Egypt , or he should flie , adhere to Christ and a good Conscience , and suffer in this World , as the rest of Gods People did . It is implied that if he had gon about it , he might have effected the former ; but being acted by a principle of Grace he chose rather to flie and suffer . Moses supposed , they seing him thus venturously kill and Egyptian to revenge a poor Israelites quarrel , would have easily gathered and comforted themselves in this , that if ever he came to be King , he would soon deliver them from their slavery and oppressions . This is the true sense of the verse , and not that any spirit of Prophesie was then upon Moses . Well , in the following verses you 'l find by the next dayes visit and occurrence , that it was known ; then ( the text says ) Moses fled from the face of Pharoah ; well knowing that as to men , and Law , he was guilty of murther ; for they could not see , nor understand the Commission by which he acted ; men should not have condemned him , but been better informed by him ; God owned and justified him in it , he killed a Tyrannical oppressor ; he had his Commission for what he did , but 't was an under-hand Commission . But you 'l say , this was an extraordinary case , and therefore not to be brought down to transactions of our times . VVhoever thou art that repliest this , t is but thy , I , and my no ; and my denying is as good as thy affirming , unless thy affirmation be backed with a stronger reason then my negation . I have cleared it , that when t is sayd , He supposed they would have understood , &c. this was no spirit of Prophesie upon him . Beside , had Moses cursed him in the name of the Lord , and he fallen down dead , or the ground had opened and swallowed him up alive ; or had Moses called down fire from heaven and consumed him , or the like , then indeed it had been an extraordinary case , an act above nature , yea an act above the power of ordinary grace ; but t was neither so nor so ; therefore certainly the case was but ordinary , and was recorded , and transmitted to after-times for instruction . Will you please to consider the case of Phineas . He finds Zimri and Cozbi committing uncleanness , and with a javeling kills them both at once . Now what could , as to men and Law , be said for this mans act ? surely nothing that I can bethink my self of , but much against him . He was Phineas the Son of Eleazer , the Priest ; what had he to do with the civil sword of Justice ? but suppose he had , was he to do Justice in a private way , when Justice might have been obtained easily in a publike way ? Had it not been Charity to have caused them to have been apprehended , their sin laid home to their consciences ; peradventure they might have repented ; though their bodies had fallen , yet their souls might have been saved . Had it not been both wisdom and Piety to have brought them to publike Triall , and publique condemnation , and thereupon all the People to have stoned them , that so others might have seen and feared and done no more so wickedly ? But Phineas steps out of his place , makes himself Judge , Jury , Witness , Executioner , all ; in a heat , stabs them both through the guts to Hell. How the Law and men of those times looked upon him in this act , I know not ; but this I know , he had a Commission for what he did , that no man in the World knew of , or could read beside himself . Numb . 25.10 . [ And the Lord sayd unto Moses ] for doutless Moses was at a stand , and knew not what to think or judge of this Act of his thus Circumstanced ; but God instructed him concerning it , that Phineas in the sparklings of his zeal , had done well , and excellently well , and he would reward him and his for it , as you may see , ver . 11.12 , 13. Behold I give unto him my Convenant of peace . He shall have it , and his seed after him , even the Covenant of an everlasting priest-hood , because he was zealous for his God. If you shall say this was extraordinary , I deny it ; what extraordinariness can there be for one man with a Javelin to kill two that lye along before him ? Whether God gave these men that are now in place and power with us [ this kinde of Commission ] for that eminent and exemplary peice of justice , as I will not affirm it , so I will not deny it ; but this is granted of all , they were the Instruments in the hand of Divine providence [ whose dispensations are alwayes just and righteous . ] But what might be the reason that Christ hath such an eminent and incensed quarrel at Kings ? a Viall of wrath is reserved peculiarly for them . My answer in general is that which a wise man of this Land once sayd [ Kings of all men have been most beholding to God , and God hath been ( of all men ) least beholding to Kings . ] Why do you think did God call the four great Kingdoms of the World , Dan. 7. four great beasts , but because the Kings and Rulers of each of them , were as so many wild , raging , untamed beasts , preying upon the poor Peoples estates and persons at their pleasure , setting up their own wills for a Law ; and none of them so cruel this way as the Roman Monarchy . Dan. 7.7 . Behold the fourth Beast was dreadfull , and terrible , and strong exceedingly , and it had great iron teeth , and it devoured and brake in peices , and stamped the residue with its feet , and it was diverse from all the beasts that were before it , and it had ten horns . These ten horns are ten Europaean Kings , and who ever reckons them up , I finde , brings in the [ Kings of Brittain ] for one of the horns of this terrible and fearfull Monster . See yet more of these Europaean Kings , Rev. 17.12 , 13 , 14. The ten horns which thou sawest are ten Kings . These have one mind and shall give their power and strength to the Beast ; These shall make War with the Lamb , and the Lamb shall over-come them , for he is Lord of Lords , and King of Kings . To have gone on in wayes of violence & oppression towards any sort of people , had been enough to have set Christ against them ; but when these ten Kings of Europe successively have one minde for the Beast , give their power and strength to the Beast , to make war with the Saints and with the Lamb : do you marvel at that which follows ? the Lamb falls particularly and after a special manner upon them , i. e. upon the European Kings , as being resolved to have this known in the World , that [ he ] is King of Kings , and Lord of Lords . History tells us , that in the years four and five hundred after Christ , the Barbarous Nations of Goths and Vandals , broke the western Empire all to peices , at which time the Saxons were setled in England , Franches in Gall , the west Goths in Spain , the East Goths and Longobards in Italy , the Almains in Germany ; these growing into civil States , together with their manners change their religion , close with the Pope , settle their Governments so as was most sutable , yea serviceable to his Interest . And the Pope got in upon their Consciences , and brought them into Oaths and Obligations to defend the Rights and Priviledges of holy Church , that is indeed of Rome Antichristian against the Kingdom of Jesus Christ . And now when the time of Christs taking the Kingdoms of this World into his own hands draws dear , the most of these European Kings are yet professedly for the Pope , in opposition to Jesus Christ , to keep him out . Do you all know this ? and do you ask a reason why Christ pours out wrath upon the Political fun of every Nation of Europe , why he makes the thrones of Kings to totter ? Bvt you 'l say , the Kings of England cast off the Pope long since . I answer , Henry the eight ( it cannot be denyed ) did cast off his Supremacy , but Jehu like ( as Calvin hath observed of him ) so far as served his own , turn , in Temporals only , but was still zealous upon the six Articles of the Church of Rome , that whoever denyed any of those Articles of Popery , they were burnt for it . Then came that blessed child , and doubtless now glorified Saint of God , Edward the sixt , into the Throne , who repealed the six Articles , threw Images out of Churches , and furnished the Land with an English Service-boook or Liturgie : He had Wars with Scotland , Insurrections at home , a plain War in Norfolk , his time very short , his age very green ; We cannot blame him for reforming no more , but must wonder at him , and bless God for his reforming so much . Queen Mary ( you know ) brought us again full sail into the Popes arms or bosom ; but let her Reign pass in a red Parenthesis . Next came Queen Elizabeth , and , to give her her just praise , made some encrease or improvement of King Edwards Reformation ; but yet for all that ( if the real truth might be spoken out ) Rome and England were still fast tied together by the tails of Episcopacy , Ceremonies , and form of worship , the waters whereof swelled high in King James time , and became a Land flood all over the three Nations after his decease , drowning some , carrying others full Tyde back again to Rome . I 'le tell you if you 'l hear me with meekness and patience of spirit , what satisfies me ; that he fell for the Popish Antichristian Interest , ( which if well understood , Peoples spirits would more acquiesce in his fall , then now they do . ) 1. There was this upon his account , the profanation of the Lords day by a Law ; I mean , by that wretched book of ungodly Sports and Liberties . The day which our Lord Christ and the reformed Laws of the Land had set apart for all sorts of People to have studied the Scriptures , encreased their Spiritual knowledge , and their faith , against all false Doctrine and Worship ; and for the People to be authorized and instigated by the edict of a King to gaming , sporting , mixt danceing on that day ; ( as you know they were , ) what could the Pope himself , had be been in England ( considering the state of the Nation ) have done more , or been more Popishly politique for the undermining , for the undoing of our religion , as the best and speediest means of ushering in his own ? Had the Sabbath taken its name according to his desire in that edict , it might rather have been called Dies Daemoniacus , then Dominicus , the Divels day then the Lords day . Secondly , Never was any man a more stiff upholder of Episcopacy then he was , which indeed is nothing else but the Popes Supremacy ( only under another name ) multiplied , or broken into so many peices , everyone whereof hath the form and nature of the whole . Was not every Bishop in his Diocess a little Pope lording over both the flock & his co-presbyters ? This peice of Popery he held fast to his dying day . Thirdly , He suffered the Bishops so to mannage and improve the reliques of Rome in this Kingdom , the whole rabble of Ceremonies , ( Calvin called them tolerabiles ineptiae , by give me leave ( as wofull experience hath taught ) to call them intolerabiles ineptiae , intolerale fooleries ) I say to improve them so to the Popish interest , that many hundred precious witnesses of Jesus Christ were imprisoned , persecuted , forced into strange Countries , yea many of them to take up their dwellings in a Wilderness amongst wild beast , and more savage men ; Nay some blood was shed in a publike and juridicial way ; by Gallio cared for none of these things , stood an idle unconcernd spectator , I fear I am too benignus interpres , more favourable to him , as to this particular , then he deserved ; We use to say ( you know ) qui non vetat peccare &c. He that doth not forbid , yea suppress sin , when he 's able , commands it . Fourthly , There was Masse , and Masse Priests , Idols and the worship of the Beast , I might say of divels ( for so Saint Iohn speaks Rev 9.20 . ) set up by conjugal promise and Covenant , and accordingly kept and observed ; I mean , the French Court amongst us , from whence went no small animation and protection to Priests and Popery clean throughout the Kingdoms . Fifthly , I cannot but lay at his door , that new common prayer book that had first been at Rome ( I have had it from some of deep inspection into State-affairs ) and was there confirmed by the Popes own hand , and then sent by that Arch-prelate into Scotland , about fourteen years ago . Their throats being too narrow to swallow it , they were presently proclaimed [ Rebells ] in all the parish Churches and Chappels in England , proclaimed [ Rebells . ] Observe , the [ King ] was affronted and disobayed in their rejection of it ; VVhereupon an Army was raised against them , thinking to have forced that English Mass upon them , but at Barwick God gave him the Check . Sixthly , His arming Papists by Proclamation to destroy his Parliament of England , and his making peace with the Irish rebels , and proclaiming them his good Catholike Subjects , ( what other language could have come out of the Popes own mouth ? ) Thus he openly professedly joyned interest with the Antichristian Party . You may be sure , Papists in both Kingdoms would never have run the hazzard of their Lives and Estates with him in so desperate a war , but that they well saw and knew ( if the day were his , whereof they made no question ) how to make no small advantage to themselves against the true Protestant , yea and had promises and assurances thereof from him . Seventhly , That title of Defender of the faith ( for which I know I shall be much wondred at ) was found upon him , as likewise upon his Predecessors . First , He for his part , had been a sorry defender of godly zealous Protestants ( the Lord knows ) from first to last . Secondly , that it is a Mark set upon the Kings of England by the Popes own hand , is better known then can be denyed . King Henry the eighth wrote a book against Luther , ( I have seen it , ) he inflicted death upon diverse that owned Gospel light and disclaimed Popery ; whereupon the Pope sent him this Title ( Defender of the faith ) with a great sword , to slaughter ( indeed ) the true servants of Jesus Christ . Let any man judge whether this was not a mark of the Beast upon him , and t was ambitiously derived one from another . King Edward and and Queen Elizabeth should have cast off this as soon and as zealously any of the rest . I remember Luther says in one place , That if the Pope , as Pope , should command him to read the Scripture , or preach to the People , he would not ( therefore ) do it . Christ would not suffer the divels to call him the Son of God , ( though indeed he were so , ) yea he would not own his own name and Titles out of their mouth ; he took it as no honor at all to him . Thus our Kings , when this Title came to them from the Pope , they should have thrown his title at his face again , and told him that God had given them the civil sword which they would not bear in vain , but zealously and constantly defend the true Gospel faith of Jesus Christ , without his command ; and for his Title , they looked upon it as no honor at all to them , but a dangerous dishonour . Well , now that Christ is gone forth to make Inquisition , not onely for Popery it self , but even for the least dregs of it in all places of the world , this mark of the Beast also was found upon him , yea and actions tending to the Popes mind and sense upon it . Where Christ finds the least signes or marks of the Beast , such shall certainly feel his wrath ; much more cause had Christ to pour out a Vial of wrath and justice on him , upon whom so much of Antichrist and his Interest was manifestly found ; and if one Instrument will not do it , another shall . I am perswaded , had not our neighbour Nation owned & proclaimed him whom they did , the hand of providence had never raised this storm against them . I do not lay this down as a certain Conclusion ( for , Judicia Dei non sunt temere discutienda , sed formidoloso silentio veneranda , ) t is only my perswasion , which you may receive or reject , as God shall guide your hearts . Yet I am not more confident , that this book of the Bible came out of the mouth of God , then that the childe is born who shall see a general tottering and shivering to peices of Thrones and Scepters ; and that-upon this account ; the quarrel that is already one foot between Christ and Antichrist . Begin at forty one , or thereabouts , and make up a Century , and observe it in your dayes , and then leave it to your children to be observed by them , if this now current Century , I say , be not more fatal to most or all that hold Scepters in their hands , but especially to Europaean Scepters , then ever any was since this World began . The text is express Rev. 16.14 16.18 . Chiefly in reference to Kings , who ( being confederate in a crafty war , having fair pretentions but exceeding bad intentions ) marched in the head of their Regiments against , ( indeed ) Christ and his Kingdom : but a Divine Anathema or curse falls upon [ them ; ] there is an Earthquake raised , such as was not since men were upon the Earth , so mighty an Earthquake , and so great ; to answer the greatness of the adversaries engaged against him ; to shake to pieces those great and mighty ones of the Earth , which an ordinary Earthquake could not have effected . But how can this be ? for t is said Rev. 17.16 . The ten Horns which thou sawest upon the Beast , these shall hate the Whore , and shall make her desolate , and naked , and shall eat her flesh , and burn her with fire . The Pope falls by them , and not they by adhering to the Pope . First , I answer , what I have sayd to this particular , you see , I have built upon plain Scriptures , and I think according to the sense and mind of the Holy Ghost in them . Secondly , by [ Hornes ] here , it is not needfull to understand Kings in the strictness and formality of the Notion ; and my reason is gathered from Rev : 17.9.10 . The seven Heads are also seven Kings , five are fallen , and one is . Here , Consuls , Tribunes , Decemvirs , Dictators are called by the Holy Ghost [ Kings . ] when as we know , strictly , they were not so , onely they had Supream power in their hands . Thirdly , What Protestant , whose eyes are open , doth not see that most or all the Kings of Europe in their present posture , are directly framed for the Popes interest . Indeed his and their [ now ] interest , make up one Linsey Woolsey piece ; they are so interwoven and mixt , that Christ must be fain to open the whole fabrick of Kingly Government to the very foundations thereof , before the cursed roots and seeds of the mystery of iniquity will be got out . Will you tell me , that he who lately swayed the Scepter here , and he that now endeavours to succeed , would ever have been perswaded , so to hate , as to make war against Pope and Papists , for the setting up in the World Gospel-Ordinances in their purity and power ? and if it cannot be expected from the present Protestant Princes , can it in reason be hoped for , from the present Popish Princes ? therefore they are in no small danger , most or all of them , to be shaken quite to peices by the Earthquake . Fourthly , the strength of a beast , to do his greatest hurt , lies in his horns ; they are the highest and most eminent parts of him ; and so by [ ten hornes , ] is meant only , [ the supream power of the ten Nations , by what names or Titles soever they are called . ] Christ by the Earthquake will shake down those powers in whom are found a deal of carnal & Popish dregs , and set up those in their room that are men of other spirits , pares negotio , fit for such a business as Christ hath in hand . Doubtless , the ten horns , are the [ ten Supream Powers ] of Europe , who shal do the deed , that is so much desired and prayed for of all the Saints . And now if any man herein differ from me , let him differ , I judge him not . God forbid that in ruining Antichrist , I my self should be so Antichristian , as to attempt to Lord it over the faith of any man ; Why should I be offended , that thou canst not see that which I see ; nor believe as I belive ? ( if God intends thee good , I doubt not , but he 'l find a time to reveal even this unto thee , that one civil Government is no more of Divine right then another , and that thy Conscience ought not to engage or give it self up in perpetuum to any one of them , but thou art free from Oaths & Convenants when t is sufficiently clear God hath layd aside that civil power to whom thou didst so swear or Covenant . ) Onely I think it but reason to entreat this of thee , that fancy , Conscience void of argument , custome , novelty of the things delivered , private ends and aims , self interest , may not be layd in the ballance against me ; these are poor , beggarly , chaffi● , irrational things ; be carefull to start from me upon some solidity of reason . I do profess in the sight of God , that as I have balked nothing for fear of any mans displeasure ( for though I respect and honour many men : yet , so far as I know my own heart , I fear no man ) so neither have I brought in or delivered any thing purposely to grieve or provoke any mans spirit . I hope , I have otherwise learned Christ ; You have it in the singleness of my heart , so as God brought it to my hand . The fifth Angel poured out his Vial upon the seat of the beast , ( Rev. 16.10 , 11. ) Here Expositors do generally pitch upon the City of Rome , to be [ this seat ] of the beast ; But sure , t is not sense to speak of the destruction of Babylon , till Euphrates be dryed up , which is under the sixrh Vial ; and you must know that the Vials are placed in this Chapter according to the order of events or transactions ; and therefore the Popes material seat cannot be destroyed by this Vial. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he poured his vial upon the [ Throne ] of the Beast . By [ Throne ] in Scripture is often meant that Government with any person or state sitting upon that Throne , do set up and administer , as Ps . 89.29 . So then , consider that form of Government the Pope sets up , and exercises in all his Churches throughout the World. A throne ( you know ) admits but of one ; finde a Government where one alone doth rule , and what can this be but Episcopacy ? Episcopacie is a is a Government where one and no more hath the Throne or Seat ; all the rest keep their distance and are under Command . There were holy and learned men , as Beza , Cartwright , Bains , Parker , who cast some drops of wrath upon this Seat ; but t was not long , ere all Scotland got the Vial into their hands , and poured it out upon Episcopacy to some purpose . Then came the Parliament of England , and rooted up Episcocal Government by the very roots ; and in both Nations it was done with a great deal of Judgement , Wisdom , Courage , Piety . [ And his Kingdom was full of darkness . ] So our translation ; but the Greek imports but this , [ his kingdom was darkned ] what Scotland had done in a judicial way , and the Parliament of England had done in a judicial way , I say , when the news thereof came to the Popes ears , to the ears his Cardinals , Jesuites , and all his religious orders , and Churches in Europe , can you imagine less but it was black and sad news to them , and news of a dangerous consequence , and a shrewd persage to all the lovers and upholders of that Government ? what a deal of Popish lustre and glory was there in the three Nations by reason of Episcopacy , East , Host , Altar , Tapers , Copes , Surplesses , dressing up of Chappels with the Pictures of Christ , Virgin Mary , Apostles , Adorning Church-Widdows with the stories of the Bible in time to have become Laymens books , Altar-adoration , Sacrament-adoration , Organs , Singing of service ; that travellors , from beyond Seas , when they saw the posture of things , would say one to another , we are at home , were but the service in Latine as t is in English . And what great hopes had the Pope of the reconciliation of these Kingdoms to himself again ? and all by means of that height of Episcopacy amongst us . But when a Vial full of wrath was poured out upon it ( according as you have heard ) how was the popish lustre and glory in England , Scotland , and Ireland , quite put out ? and a very considerable degree of loss , sorrow , and darkness brought in upon the Popes whole dominions , so as made them generally bite their tongues for madness , and blaspheme . The sixth Vial is poured out upon the great river Euphrates . Euphrates must be here taken mystically , for that which is the maintenance and defence of Rome Antichristian , as that river was anciently of old Babylon . There are five streams of baseness that run into one , and so make up this great Euphrates . Saint John mentions them Rev. 9.20 , 21. Images , Murthers , Sorceries , Fornications , Thefts ; by these Rome hath encreased her wealth , and by these Rome hath been upheld and secured . Now when the ten Christian Kings or Supream Powers shall be so far converted to God , and have the eyes of their understanding so far enlightned , as to see all this their perverting of Religion , and these gross abuses , out the Christian world , their hearts will then rise against her , so as to dry up , and withdraw these streams of base revenues , by which they have been so enriched and defended . They 'l pull down Images , whereby the simple people have been deluded ; severely punish their Sorceries , whereby they have so awed and terrified the World ; their fornications and whorish stews , whereby so many have been daily drowned in sensuality and undone eternally ; they 'l put an end to their Inquisitions , whereby so many precious Servants of God have been cruelly murther'd ; an end also to their spiritual Thefts , and Robberies , when they perceive the merits of the Alsufficient sacrifice of Jesus Christ is held forth to them freely for the remission of sins , according to that Isaiah 55.1.2 . They 'l refuse to trade with them any more for their rotten creature-righteousness ; their Pardons and Indulgences shall bring in no more treasures into the Popes Coffers ; they 'l part with no more monies to have the souls of their departed friends prayed and sung out of Purgatory , and will cast all their Trumperies out of their dominions . And thus shall the great river Euphrates be dryed up ; [ That be way may be prepared for the Kings of the East , ] that is , that the ten Kings or Supream powers , now finding ( in the eye of reasons ) the ruine of Rome feasable , may encourage one another to the work , and dispatch it : they are called Kings of the East , in allusion to Cyrus , who came East from Babylon , and took it . Or thus , [ that way may be made for the Kings of the East ] i. e. for the briging home the People of the Jews , who are here called Kings . You may see another notable interpretation of this Vial in Mr. Reynolds Sermon preaced before the House Aug. 28. 1644. page 41. The seventh and last Vial is poured out into the Air. The Air in which the Antichristian world lives , is the smoak of the bottomless Pit , Rev. 9. or the darkness of Ignorance ; for out of this came their Locusts , all their hellish Doctrines and Worship . Upon the pouring out of this Vial , the Glory of the Son of Righteousness , and of Gospel Ordinances doth so break forth , as quite prevails against that Infernal Darkness , and Spiritual Ignorance which bred Papacy , and in which Papacy had so long breathed and lived : and so the Antichristian Air being destroyed , they fall a gasping , and the pangs of Death come upon them : for immediately there comes a voyce from Heaven , saying , [ T is done ] there 's an end of the Pope and his Kingdom , and all the Mystery of iniquity . Let me speak a little to the following verses . Verse 18. [ There were voyces , and thunderings , and lightnings ] and ( as it were ) the sound of Trumpets upon mens Spirits , that make their hearts quake and tremble within them : and also a great earth-quake ; such a one as was not since men wer upon the earth ; so mighty and so great . These will be sad days with the Antichristian party ; such thunderings , voyces , lightnings from above ; such an earth-quake from beneath them ; the face of things threatning as if Heaven and Earth would come together . Do you marvel if at their Worlds end , they be at their Wits end ? The effects of these lightnings , thunders , earthquake , follow verse 19. First , [ The great City was divided into three parts . ] But by this Great City , I understand Rome it self , which was shaken into three factions , and so became weak , that it could not defend it self against the Besiegers . There have been three factions amongst us , ( I call them Factions , onely because each have so esteemed of other ) peradventure it will run upon a threefold Party of Faction to the end of the War. [ Then the Citits of the Nations fell ] i. e. fell off from her , and left her dosolate of all former help and comfort ; and so [ Babylon the great came into remembrance before God , [ to give unto her the cup of the wine of the feirceness of his wrath . ] See how this is expressed Rev. 18.8 . Her plagues come in one day , Death , and Mourning , and Famine , and she shall be utterly burnt with fire . The latter end of that nineteenth verse doubtless looks as far as the great battel of God Almighty , the issue whereof is set down , Rev. 19 , 20. the Beast was taken and with him the false prophet , and were both cast alive into the Lake of fire burning with brimstone . Yet all this contents not Christ ; he still goes on to pursue his Victory , Rev. 16.20 . [ Every Island fled away , and the mountains were not found . ] Nothing so remote as the Islands , nothing so strong as the Mountains ; but the Antichristian Islands fled and perished before the stroak of Christ ; the Mountains were beaten to dust : Christ will not leave Papacy so much as a Mountain to flie to , or an Island to hide itself in ; he 'l leave no peice of the frame of Antichristianisme standing in any part of the World. And yet still he goes on , ver . 21. [ There fell upon men a great hail out of heaven , every stone about the weight of a Talent , and men blasphemed God because of the plague of the hail ; for the plague thereof was exceeding great . ] Here is an Allusion to Ezek. 13.11 . to 16. I conceive the genuine sense of the verse to be this . Those ten Kings or Supream powers who follow Jesus Christ in this Expedition , have Commissions , or Commands from the God of Heaven , ( though Rome be burnt , yea and the great battell of God Almighty fought and finished ) to go on with their braining , destroying judgements , upon all those everywhere , wo are found to have had any interest in the Popes cause or Kingdom , in worshipping the Beast , or any way been engaged for his preservation and defence . They shall be pursued and destroyed with such plagues and judgements as that it shall be evident , they are from God , and that heaven it self fights against them , to root out that accursed race to the last man from off the Earth . I suppose by this time you are all willing and ready to set your seals to this truth , that , [ The Pope ( who is the great Antichrist ) and his Kingdom shall be destroyed with most remarkable destruction . ] But now I know , the first Quaere you l make within your selves upon what hath been delivered , and desire some satisfaction in , wil be that of the Disciples Mat. 24.3 . tell us when shall these things be ; and what shall be the sign of their comming ? I confess these are marvellous hard Questions ; but I shall freely tell you my thoughts upon them . I find the time of Antichrists reign set down Rev. 11.2 . The Holy city shall he tread under foot forty two months , & also Rev. 13.5 . and it was given him to continue forty and two moneths , ( by the way , let me tell you , his reign is reckoned by the moon , which rules the night , to hint thus much to us , that Antichrists works are night works , his whole reign is a reign of darkness ) but , to the thing itself . Forty and two months , allowing thirty dayes to a moneth ( for they are Lunar moneths , I told you ) make up a thousand two hundred and thereescore days , the just time of the witnesses prophesying in sackcloth , Rev. 11. or three years and a half . First , I understand these numbers of a certain and determinate time , because every one of them is a broken number ; round numbers as we call them , ten , a hundred , a thousand are put most times indeterminately , a certain for an uncertain number ; but this is not a round , but a broken number . 2. These 42. months , or three years and a half , cannot be taken strictly for 42. of our months , or three of our years and a half ; because ( as I shewed you before ) t is an utter impossibility that the Rise and Growth , the Glory , and all the business of his Kingdome , should be compassed in so short a time . Therefore Thirdly , they must be taken according to that , Ezek. 4.6 . I have appointed thee each day for a year . Every day in these 42 months being put for a year , the whole amounts to 1260 years , the just raign of Antichrist . But when the time of his raign did begin , confident I am , there is no man alive ( without extraordinary Revelation ) can speak certainly , and to a day : and hereupon it is that all divines are at a loss as to a punctual certainty for his fall and ruin . Concerning the time of the seetting forth of this Giant to run his course , there are two or three opinions , and I shall quickly tell them unto you . 1. Some begin it as high as Constantine when he left Rome , about the 19. year of his raign , and seated in the East . 2. Others place it as low as about the year 455. when Gensericus the Vandal took and burnt Rome , at which time the Empire was broken all to pieces , and utterly extinct . There are a third sort who pitch it about the year 410. or 412. when Alaricus the Goth came and conquered , and ransacked Rome . Now they who say his 1260 years began when Constantine left Rome , pitch his fall about Luthers time , something above 100 years ago . They who say it began at 455. make his fall and ruin 65. years yet to come . They who affirm it began 410. or 412. lay him on his Death bed about twenty years hence . It may be you will ask me my opinion amongst these . Truly in a business of this abstruseness , t would be wisedom to put you off with other mens judgements , and conceal my own ; but I still finde that the sigleness of my spirit gets the predominancy of my Politicks . 1. I like their opinion well who reckoning from Constantine , pitch his fall in Luthers time ; for indeed Luther laid the foundation of his manifest ruin . It is not unusual with Scripture to say , a work is done ( if it be of God ) when t is but begun , Revel . 16.17 . for it shall be as certainly done , as if it were done already : God calls things that are not , as if they were . 2. I think their Conclusion may be right , who counting from 455. spin out his life to threescore years hence and upward ; but sure t is to be understood of that great battel of God Almighty , mentioned Rev. 19.19 , 20. I verily perswade my self , they who live threescore and ten , or fourscore years hence , shall neither see Pope , nor form of Popery established by a law , defended by a power in any Kingdome in the world . 3. They most take with me , who counting from 410. pitch his fall 20. years hence ; for about the year 410. or 412. the ten Horns or Kingdoms ( as Historians generally tell us ) were fairly appearing ; and surely the sixt head was going off at least , if not quite off , when some of the horns that grew on the seventh head , were so visible . The Pope must of necessity be before them ; for he is the seventh head upon which those horns grew ; it is said , Rev. 17.12 . They receive power one hour , or ( as the Original might be better rendred ) the first hour [ with the beast . ] But some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not [ with ] but somewhat [ after ] the beast . And indeed about this time the Popes shewed themselves openly to all the world , and spake out what they wounld have , that the censures of Bishops , and all other causes of moment , ought to be reserved to the Audience of the Bishop of Rome , calling themselves the Father of Fathers , and Firmament of Bishops . When the Councel of Carthage , in the year 413. sent and acquainted Pope Innocent with their Acts , desiring him That he would add his Authority ; his Answer was to this effect , That they had due regard of the Sea Apostolick , and of him who had the care and charge of all the Churches ; the very language of the Beastly Antichrist , Rev. 13.7 . So that at this time we may safely conclude him actually set down in his Chair of Pestilence ; and thence may as safely conclude , that his Throne , to wit , the City of Rome , and the glorious visibility of his raign and Kingdom , will be laid in the dust twenty years hence . In a business of this Nature , you ought in reason make some grains of allowance to our guess : possibly it may fall out three or four years either under or over ; and what will you say if it fall out that Rome will be begirt and burnt too , about 16. years hence ? I 'le tell you what my opinion is built upon ; that of Revel . 13. verse the last , Let him that hath understanding , count the [ number of the beast , ] His number is six hundred threescore and six . Observe t is indefinitely called the number of the beast ; the Holy Ghost may perhaps speak much in a little , two things at once : thus , that 666. is the number of the Beast , his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. and the number also of his raign expired , that his Seat and Throne shall be pulled down and burnt , his formall visible reign shall be at an end about the year 666. But in this ( I confess ) I have no man to stand by me ; t is onely my opinion , which started up in me upon my poring upon that Text : yet I have this to countenance me ; the Holy Ghost tells us , The Earth-quake that must shake his Throne and Kingdome all to pieces ( when once it begins , and for my part , I am satisfied t is begun ) will be a great earthquake , such as was not since men were upon the earth , so mighty and so great , Rev. 16. And this may be some Answer to those who think there 's more work then can be done in so short a time : When God sets upon it , he will make quick work with him . The Earth-quake being so mighty and so violent , may possibly reach the Walls of Rome by that time ; after which Popery will have a being for some years . Rome is burnt in the 18. Chapter of the Revel . But the Beast and false Prophet , with their Armies , their destruction is described in the 19. Chapter , as being ( I suppose ) to be done some space of years after . I doubt not but there are divers of you who hear me this day , that shall out-live Romes ruin ; and that your childrens children will most certainly out-live the great battel of God Almighty , wherein both Pope and Popery shall be utterly destroyed . But what shall the sign of these things be ? Why , let me tell you , Scripture hath given a sign of his approaching ruine , and that 's the killing of the witnesses : Concerning which , I shall briefly premise a few things , as , First , that they are not to be restrained to any sort of men ; for t is sayd of them Rev. 11.4 . These are the [ two Olive-trees , ] and the two [ Candlesticks ] standing before the God of the Earth . In calling them the Olive-trees , the Holy Ghost doubtless alludes to Zach. 4. Where Zerubbabel and Joshua , the Magistrate and the Priest , are in the vision , the two Olive-trees , in the interpretation , the two annointed ones that stand by the Lord of the whole Eaarth : the witnesses Comprehended all those Magistrates and Ministers that have in any juncture of time ( out of a principle of Religion and Conscience for God ) any way set themselves against the Pope . By [ Candlesticks ] we are taught from Christs own mouth , to understand [ Churches , ] Rev. 1.20 . The seven Candlesticks which thou sawest , are seven Churches . The rest of Saints and Churches added to Godly Magistrates and Ministers , make up the witnesses . And we must needs take them thus ; for the Holy Ghost divides all throughout the reign of Antichrist into but two witnesses ( or Prophets ) and the Gentiles , Rev. 11. So that all beside those of Antichrists Party or Faction , are witnesses , or are of the witnesses . Secondly , They are sayd to be two ; First , In relation to Moses and Aaron who brought Israel out of Egypt , to Zerubbabel and Joshua who brought the People of God from their Babylonish captivity : So these bring the Church of Christ out of the more then Egyptian Babylonian bondage of Popery . Secondly , They are sayd to be two in reference to the legality of their testimony , two being a sufficient number in Law to bear witness against him : and so God to be justified in their condemnation as being clear and righteous . Thirdly , For their paucity ; those who witnessed against him were but a very few in every Nation in respect to those droves and innumerable Multitudes that followed him ; all the World wondered after the Beast , though toward the end of their Prophesie they grow apace ( Rev. 14.6 , 7 , 8. ) I saw another Angel flie in the [ midst ] of heaven having the everlasting Gospel to preach to every Nation , Kindred , Tongue , People , saying fear God , give glory to him ; for the hour of his judgement is come . And there followed another Angel saying Babylon is fallen , that is , hath begun to fall , since Luther and others have so publikely and openly preached the Gospel . Bellarmine confesses that since we have called the Pope Antichrist ; his Kingdom hath wasted and been incomparably less then before ; the witnesses have increased , the Gentiles have decreased ; but throughout the most of his reign they were but two ; very weak and inconsiderable was the number that set against him . Thirdly , Antichrist hath been killing witnesses all along , Rev. 11.2 . The holy City shall they tread under foot [ forty and two moneths ] throughout his whole domination hath he been been stamping Saints to dust , in every age , in every Kingdom ; but that slaughter of the witnesses the spirit of God so largely describes , and points the finger to , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the indubitable sign or fore-runner of his sudden downfall , I take to be done at one time , and in one place . It is notoriously known what our Prelates did in England , how for a long time they set themselves against the zealous Protestant ; and by means of their Courts , Canons , Ceremonies , book of sports , new &c. Oath , they silenced , made to hide in Corners , drove into strange Countries , Wildernesses , thousands upon thousands . At last there rose up two or there somewhat more bold then their fellows , whom they took and made them high Examples off their Popish justice and cruelty , cut off their ears , and sent them to prisons , far distant one from another . How much they glorified and pleased themselves in this their Conquest , you all know : and doubtless this fact of Protestant Bishops ( for so they were called ) was an universal token to the Popish World that the day was theirs . If Protestant Bishops ( say they ) have done so valiantly for Romes Interest , surely the day is ours , and perfect Victory is got . Now let me shew you ( but very briefly ) how the Circumstances of that Providence stand in joynt with the Text , both the thing itself , and the sequeles of it . For the thing itself ; First , The Beast set upon them when they had finished their testimonie , ver . 7. The strictest sense may not be put upon this ; for when they have quite finished their testimony , the beast will be absolutely ruined , he and they being contemporaries , Rev. 11.2.3 . they both begin and end together ; else Christ should have none to be for him during some part of Antichrists raign : therefore it must be understood , when they were [ about ] to finish their testimony , had brought it [ almost to a period ] because the [ Beasts ] raign and Kingdom was come [ almost to a period . ] This war is to be when Antichrist is near upon his fall ; may it not then be looked for in our time , when he is grown so old and gray-headed , of his 1260. years having run up a 1240. or little less : Seeing that from Daniel , Paul and the Apostle Iohn we understand the ruine of the man of sin to fall into the lap of the Century wherin we live ; the more safely may any man conclude , that what hath fallen out in our times , may be the killing of the witnesses , and signal token of his ruine . It consists well enough with the Text for the time wherein the Witnesses are to be killed . Secondly , The text well looked into and considered , doth clearly give it to be not a bloody , but [ mystical or civil slaughter ] ver . 7. compared with verse 11. their resurrection is not a proper , but a civil or Mystical resurrection ( as shall anon be made good ) therefore it must needs follow ( to those who love not to be contentious ) that such also must be their death ( there being still the same reason of Opposites , ) turned out of their places , silenced , disabled from speaking , moving , or acting in a publike way : but thus we know , the men spoken of , were killed and lay dead . Thirdly , They thus lay dead ( the text saith ) In the street of the great City , which is spiritually called Sodom , Egypt , where also our Lord was crucified , ver . 8. Rome is elegantly here described to be Sodom for uncleanness , Egypt for idolatry , Jerusalem for murther , Oh Ierusalem thou that killest the Prophets , &c. It is called the [ great City ] as being made up of its ten Kingdoms ; and in the [ street ] ( t is not streets ) but in the street or in that Kingdom where they shall be killed , there they shall lie , that whole Kingdom or dominion being a street of the great City so made up , whereto agrees the slaughter of these men being killed in one place , which then was within Romes boundary , and that in divers respects . Fourthly , In the street they lay [ unburied , ] they were not suffered to be put in graves , ver . 9. ( this also must be expounded mystically ) those that are put in graves , are out of every ones eye ; these dead men their friends were not suffered to afford them graves , that is , to allow them any harbour or hiding place ; all must shut them out of doores ; but they lay there where their Enemies might feed and glut their eye upon their miseries . Fifthly , They were in this condition for the [ space of three dayes and a half ] ver . 9. Which ( being a broken number ) do certainly point out a determinate time ; neither can they be taken strictly for three natural days and a half ; for in that time the news of their killing could not be sent throughout the Antichristian World ; and what space were that to congratulate , and solace themselves and one another in the slaughter of them ? and besides how litle is half a day perceived in such feasting and jocand solemnity ? and therefore they must be understood prophetically , three days and a half for three years and a half : and t is well known that these men were under the bands of Confinement , or power of their civil death just so long , neither more nor less , three years and a half a die ad diem . Sixthly , It is sayd , They that dwell upon the Earth , shall rejoyce over them , make merry and send gifts one to another , because these two Prophets tormented them that dwelt upon the Earth , ver , 10. All the witnesses did torment them , but these last especially : whom having conquered and killed , the Popish , Prelatical party please and content themselves in this Conquest exceedingly , as those of old upon their Pompous Solemnities and Feasting dayes did use to do ; they made merry and sent gifts , to which the Holy-Ghost here alludes , and says , they rejoyced over them ; observe , rejoyced [ over ] them ; for they had these men still in their clutches . Seventhly , At the end of the forementioned time [ the Spirit of life from God entered into them , and they stagger up again ] ver . 11. God by unexpected means did loose the bands of their death ; they are suspended no longer , silenced no longer , kept in Antichristian clutches no longer ; and after three years and an half ( through a principle of life from God bestowed upon them ) they get upon their feet again ; even those same men that were killed ; had the space of their lying dead been an Age , or 2. or 3. Ages , I should have sought this Resurrection in their Successors , or men of such like Spirits risen up after them ; but it being but three years and a half , I can easily believe that those same numerical men that were silenced , suspended , and so killed , might have their suspensions taken off , their mouths opened , and they set upon their feet to Prophesie again , and so 't was a Mystical or Civil Resurrection . Eightly , They heard a voice from heaven , saying , come up hither . The Decree or Vote of Parliament calling them out of their low and dead condition , into Liberty , Freedom ; to a competent Maintenance , and comfortable Estate , wherein they also protected them in the sight and spight of Antichrist , and all their enemies , so that they were as secure from those that had lately killed them , as if they had been taken up into heaven it self . Ninthly , They ascended up to heaven in a cloud , Heb. 12.1 . There a multitude of Believers are called a cloud of witnesses : When these men returned from their imprisonment , 't was wonderfull to see what a cloud of witnesses they were accompanied withall , rejoycing greatly at this their unexpected and happy Freedom , every one helping , and lifting them up into their Heaven , what they could . Tenthly , [ Their enemies beheld all this ( but could not hinder it ) and great fear fell upon them ] As easily apprehending , that being tormented with them before , they should be now much more plagued by them , for the late injury done them ( to say nothing of old quarrels ; ) and besides , a fresh and more full supply of the Spirit of God was come upon them ; and now are days fear , swallows up and devours their whole three years joy and more , so that there is no sign left of it amongst them . You perceive how this piece of Providence agrees with the Text in all the joynts and creeks of it . The like you shall see in the sequels of this business : they are four , all set down ver . 13. The first of them , this , [ The same hour the witnesses rose , there was a great earthquake ] A violent shaking of Church and State , even of the whole Kingdom , in the breaking out of these late Wars between King and Parliament ; there have been such Commotions amongst us , as may well be called a [ great earthquake ] and it began presently upon the quickening or return of these men . The second this , [ The tenth part of the city fell . ] Conceive ( as I touched before ) the great Mystical City made up of the ten Kingdoms , that gave their power to the Beast : and when one of these Kingdoms fell off utterly and irrecoverably from Rome , by means of the earthquake , then the tenth part of the city fell . If you would know which , peradventure the Greek may give some hint of it ; the Holy Ghost seems to lay a great Emphasis upon the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ that ] tenth part , where the last of the Witnesses were killed , in so different and signal a way : [ that ] tenth part , that is so easily discernable from all the rest , Et penitùs toto divisi ab orbe Britanni ; in plain terms , England . You 'le say , was England but shaken off from Rome by this late Earthquake ? I answer , it was in part , but not wholly ; in Doctrine , but not in Worship and Discipline : for ( as I told you ) Rome and we were fast tyed together by the tails of Episcopacy , Ceremonies , and Formes of Worship , though their bodies were loose , and heads looked several ways : Yet truly , let me tell you this , that in our times the heads were turning and looking one upon another with marvellous benigne aspects , and were working their bodies together again as fast as such great and unweldy bodies could be moved : There were such Popish Doctrines , Popish Practises , and Popish ordering of Church-affairs ( to say nothing of the State ) in most points and places , that the Pope had good cause to assure himself of Englands return into the Bosom of the Romane Church . But when the Parliament arose ( for Parliaments themselves rose from the dead ; you know how long we had been kept without them ; and at last a Proclamation set forth , that men should not [ think ] of a Parliament ) and quickened the dead Witnesses , Voted down Episcopal Government with all the Appurtenances of it , and ( being forced to 't ) took up Arms , resolving to live and die in the defence of those Votes ; then , and not till then ( I dare boldly say it ) did England , a tenth part of those Kingdoms that had given their power to the Beast , utterly , totally fall off from Rome ; that in reason they can have no hope of ever fetching it back again , to serve the Popish Interest . The third is this , [ In the earthquake were slain of men 7000. ] This being a round and perfect number , you need not understand it of just so many and no more ( for indeed 7000. is not a proportionable number for such an earthquake , but it may be a certain number for an uncertain [ and in the earthquake were slain 7000. ] i. e. thousands upon thousands . But searching the Original , I finde That runs thus , [ In the earthquake were slain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , names of men ] that is , men of name , men of renown : the like Hebraisme you have Gen. 6.4 . So in this Fall of the tenth part of the City , were slain men of name , note , quality ( besides the common sort of People ) 7000. meaning of the Witnesses enemies ; some lost their blood and lives , others their places , powers , livings , livelyhoods ; and thus there were slain of noted Statesmen , and noted Churchmen 7000. which in reason may be conceived a competent number in this late earthquake . The fourth sequel is this , [ And the remnant were affrighted , and gave glory to the God of Heaven . ] Observe , 't is not said the remnant repented , but were terrified ; and indeed , nothing is more evident then that an awe and terrour is fallen upon the spirits of those that remain ; and ( as Joshua exhorted Achan to confess and give glory to God ) so , they are constrained ; it bursts out of their mouths ( fore against their wills ) that since the restoring of those men every Providence of God hath fought against them . And though they speak evil of dignities and instruments ( as Jannes and Jambres did against Moses ) yet they will confess that this is digitus Dei , the just handy-work of God upon them : they have nothing to accuse God of , for such his Dispensations to them . Whatever they think or say , concerning men and present Powers , yet being terrified , they confess , and give glory to the God of Heaven . Tell me now in the singleness of your Spirits , have not Providences suted marvellous patly to the Text ? Hath not something fallen out in our days , that may with more perspicuity of Reason be called the [ signal ] killing of the Witnesses , then hath in any Kingdom you can name , all Circumstances complying fully with the standard of the Word ? Confident I am , that since the quickening and Resurrection of these men , there can no Kingdom in the World be named where the Beast hath prevailed against the Zealous Protestant party , so , as it may be said he is yet killing Witnesses ; he hath enough to do to hold his own , and in many places is apparently on the loosing , sinking hand . Wherefore if I may draw the conclusion , it shall be this , [ That which we all so much fear , is past , ] and let Antichrist , and those of his Faction , take what follows . I remember what our Saviour said to his Disciples , Mat. 24.32 , 33. When the Fig-tree putteth forth her leaves , you uknow that Summer is nigh : Likewise ye , when ye shall see all these things , know that it is near , even at the door . So say I to you ; When something hath passed before our eyes , which we cannot in reason but call the killing of the witnesses , and resurrection of the witnesses , from that time , from that sign , know that Antichrists utter ruin is near , even at the dore . Vse . The first use shall inform you of the ground and cause of God's thus severe proceeding with them . A Vial of wrath is poured upon every thing that belongs to Antichrist , and the latter still more hot and scalding then the former , till he 's utterly burnt up and ruind by them : Why ? it lies in this , [ The justice of God. ] God hath a nature that constrains him to give to every one according to their works ; but such have been Antichrists works and carriage , that it is the equallest thing in the world that God should execute and pour out upon him , all those fearfull things which Daniel , Paul , and the Apostle Iohn have foretold , and threatned him withal . He who hath made himself [ the Man of Sin , ] God can do no less then make him [ The Son of Perdition , ] as t is in the Text , Rev. 18.2 . An Angel cryed with a strong voyce , saying , Babylon the great is fallen , is fallen ; the reason is laid down in the 5. ver . Her sinns have reached unto heaven . We commonly call it the See , but it may well be called the Sea of Rome , for the streams of all the wickedness of all the world have run thither , and have there been swallowed up . 1. The Apostle says of the Cretians , They are all-wayes lyars , Tit. 1. but of these he saith , They speak lyes in Hypocrisie , 1. Tim. 4.2 . The very first rise of Popery was from a lye , Hypocritically , and against their Conscience : they challenged Appeals in difficult matters to themselves , and forged a Canon of the Councel of Nice for it , which the sixt Councel of Carthage did with much diligence search out , and found to be a very forgery , a very lye ; but for all that , they had the face to go on , adding one lye to another , till they had made up their Religion , which indeed is nothing else but a great knot and bundle of lyes . Their Doctrine of Merits , their Doctrines of Purgatory , Transubsantiation , , very lyes , as our Reformed Divines have made appear sufficiently : show me one point that is truly and peculiarly theirs , and I will pawn my life upon 't , I demonstrate it to be a lye : a taste whereof you had in the first Sermon , showing you his contradictions of Christ . 2. There is the greatest pride found in them that ever was found in men . Suppose thou hadst been at Rome this year , being the year of Iubile , ( but you must know that he is not such a proud and pamperd Beast now adays , as he was in formen ages ) hadst thou been at Rome this year of Iubile , but especially any of those Iubiles that were some hundreds of years before Luther , and there seen the Pope arrayed as the Holy Ghost describes him , Rev. 17.4 . In purple and scarlet colour , decked with gold , precious stones , and pearls , with a Triple Crown upon his head , set in a golden chair , carried on mens shoulders ; his Princely Cardinals about him , his Breaden God , Crucifixes , Reliques carried before him , opening the gates of Paradise ( as they call them ) with the touch of his golden hammer ; great Ambassadors ( sometimes Kings themselves ) bowing before him , and worshiping of him , the common people begging pardon of sin , and eternal life of him , scarce suffered to kiss his feet ; I say hadst thou been at Rome , and seen all this , couldst thou have thought or said less of him , then hic est ipse primogenitus diaboli , this is ( doubtless ) the first born Son of Lucifer , the eldest Son of the devil . Pope Innocent the 4. Ann. 1253. in the 37. year of Henry the 3. of England , being set in his Conclave , in the midst of his Cardinals , after much advisement upon a small occasion , brake out into this language , Annon Rex Anglorum noster est vassallus , & ( ut plus dicam ) mancipium , qui possumus eum nutu nostro incarcerare , & ignominiae mancipare . Is not the King of England our Vassal , nay to say more , our slave , whom we can imprison at pleasure , and condemn to everlasting ignominy ? Pope Alexander the 3. set this foot upon the Neck of the Emperor Frederick the first , blasphemously using those words of the Psalmist , Super Aspidem & Basiliscum , Vpon the Adder and the Basilisk shalt thou tread . The Pope hath made Kings to wait at his Gate , and hold him his stirrop . I could have furnished you with many stories of like nature , speaking aloud the pride of their Spirits : says Basil long since , Odi fastum istius Ecclesiae , I hate the pride of that Church of Rome . And lest you should think we speak out of Spleen and Envy against him ; hear what the Holy Ghost saith , 2 Thes . 2.4 . Who opposeth and exalteth himself above all that is called God , or that is worshiped , for that he as God , sitteth in the Temple of God , shewing himself that he is God. 3. The greatest truely and blood guiltiness lies upon them , that ever was upon any : T is impossible for me to convince you of the ten thousand part of their murthers . Historians do generally with one mouth tell us in that one Kingdom of France , 400. years ago , they slaughtered ten hundred thousand of those godly Waldenses , and Albigenses : The Duke D'Alva boasted , He had destroyed above 18000. Hereticks in the Netherlands , in the space of six years . In the first 30 years after the Order of Jesuites was set up , t is found that above fourscore thousand were slain . The Spanish Inquisition in the space of 30 years , made away no less then one hundred and fifty thousand . In the year 1572. was the Massacre at Paris ; in a few days space there were above 30000. treacherously and basely murtherd . In our Queen Marys days , in less then 4 years , were consumed with fire and faggot , 277 persons , every one whereof it might be strongly presumed were true Members of Jesus Christ , his Saints indeed . In the late rebellion in Ireland ( to speak with the least ) one hundred thousand were murthred before we could get so much as one Breast-work against them . And now by these hints I have given you , can you make any guess at the number of those that have been slain in all those ten Kingdoms , who submitted to him throughout the space of above 1000 years ? Certainly they do exceed all humane Arithmatick , Rev. 17.12 , 13 , 14. The ten horns which thou sawest , are ten Kings , these shall give their power and strength to the Beast , these shall make war with the Lamb. The ten Kings of Europe with all their power and strengths , were nothing but the Popes instruments of blood and cruely . I may be bold to say it , the Popes little finger hath been heavier upon the people of God , then were the Loyns of the ten Heathenish Persecutions . To shed the innocent blood of any man , is a sin that cryes to God , and will certainly prevail with him for vengeance ; how much more then to shed the blood of an Innocent Saint ? I am confident if one had shed the blood of a hundred thousand men , that were indeed Reprobates , and the blood of but one true Saint of God , he should find a harder task and pull of it to come off with Divine Justice for the blood of that one Saint , then for all the other hundred thousand : there 's reason enough for it , they being but Chaff , Bryars , and Thorns , Dung , Scorpions , and worse then naught ; but t is said , the death of a Saint is precious with God. A Saint is a Member of Christ , helps to make up that body which is the fulness of him that fills all in all ; is the pupilla oculi , the very apple of Gods eye ; yea so dear to God , that the very hairs of his head are numbred ; and therefore no marvel if he have a harder pull of it . But the Popes of Rome have shed the blood of more then one Saint ; indeed no other blood rellishes with them . Rev. 18. and last verse , In her was found the blood of Prophets and of Saints , and of all that were slain upon the earth . A vein of cruelty & bloodshed went down from Cains days , even to the Popes times , who was so far from putting a stop to it , that he eagerly closed with it , made it wider and deeper then before ; and his actions have justified all the murthers of the Saints that ever were yet committed in the world . There hath not been a war in Christendom for this thousand years and upwards , but a Priest , or some eminently of the Popish Faction , hath been the incendiary ; and they have so taken up their cups , that they have made themselves dead drunk . Rev. 17.6 . I saw the woman drunken with the blood of the Saints , and with the blood of the Martyrs of Iesus ; and when I saw her , I wondered with great admiration : as at their sin , what that was , so at their punishment , how great in justice and equity it must needs be when it should come upon them . To be drunk is a great sin ; to be drunk with blood is monstrous ; but to be drunk with the blood of the Saints , and Martyrs of Jesus , is strangely hellish . I could tell you how at Burges they buried one Marion alive ; how in Queen Maryes dayes a woman being delivered at the stake , and the Infant by its sprawling like to get out of the fire , they threw it with their forks into the fire again ; they digg'd up Wickliffs bones and burnt them forty years after his death ; Peter Martyrs wife at Oxford , Mr. Bucer and Paulus Phagius at Cambridge were served no better . We use to say , Vrsinon saeviunt in Cadavera , savage Bears will not rage against dead Carcasses . Now Lord , if these be Saints , who are Scythians ; if these be Catholiks , who are Canibals ? Fourthly , The Bishops of Rome are the star that 's sayd to fall Rev. 9. from Heaven to Earth . Their falling away from Christ and the Faith is called the great Apostacy of the latter times 1 Tim. 4. as Learned Mr. Mede hath judiciously observed . Fifthly , It is sayd Rev. 13.5 , 6. That he had a month speaking great things and blasphemies , and he opened his mouth in blasphemy against God , to blaspheme his name , and Tabernacle , and them that dwell in Heaven . They take those Titles to themselves that are peculiar unto God , and so blaspheme his name ; They call the true Doctrines and worship of Jesus Christ , Heresie and Schisme , and so blaspheme his Tabernacle . Those that God hath damned they canonize , and affirm them to be in heaven ; and those that God hath glorified in heaven , them they affirm to be damned souls in Hel , and so they blaspheme Heaven and the inhabitants thereof . One of them would eat his Pork in spight of God ; another of them , if God were so angry with Adam for eating an apple , might not he much more for his Peacock ? & says a third quantas nobis divitias comparavit ista fabula Christi , what a deal of wealth hath that Fable of Christ ( speaking of the Gospel ) broguht us in ? A Bishop here in England , when one he knew well , was brought before him for medling heretically with Scriptures , what a devil ( sayd he ) made thee meddle with Scriptures ? Sixthly , We read of their Fornication Rev. 9. and last v. t is true enough , there was once of shee-Pope , Ego non dubito ( says Functius the Chronologer ) quin divinito ita sit permissum , ut faemina fieret Pontifex , & eadem Meretrix ; I make no question of it , but that God in his wisdom permitted a notorious strumpet to be advanced to the Popedom , that he might , in her , shew to all the World , what the Popes of Rome were , even that great whore with whom the Kings of the Earth committed Fornication ; I say t is true enough , there was once a shee-Pope , who cried out ( I mean , fell into the pangs of travel ) as she was going on procession , ( which afterward occasioned their Porphery Chair , ) and so God openly declared her to be not onely mystically , but even literally the whore of Babylon , Rome calls herself , the Mother of all Churches , but the Holy Ghost much truer calls her the mother of Harlots Rev. 17. Common notorious stews are upheld in the Holy City if self . Seventhly , Their covetousness is so base , that they make merchandise even of mens [ souls ] as you may see , Rev. 18.11.12.13 . It is storied of Pope John the twenty two , that when he dyed , there was found in his treasure two hundred and fifty tuns of gold . And t is recorded of Boniface the eight , that he was able to shew more mony then all the Kings in Christendom . Surely God hath long since smitten his hands at their dishonest gain , and that endless wealth , the inventions of their covetousness ( Pardons , Indulgences , Pugatory , &c. ) hath brought them in . Eighthly , We read of their idolatry Rev. 9. and last verse ; worship a piece of bread , kneel before the Cross & kiss it , & also the Images of Saints . Boniface the 4 th : in the year 610 beg'd of the Emperor the Pantheon ; he presently throws out the Heathen Images , and sets up the Image of the Virgin Mary as chief , and fills it with the Images of all the rest , and thereupon instituted the Feast of all Saints . Ninthly , we read in the same place of their Sorceries . Their own Historians tell us ( as I touch'd before ) that two and twenty of their Popes were abominable Negromancers , of whom Bellarmine faith , they were parum probi homines , scarce to be called honest men ; but Platina speaks out and calls them Monstra et portenda hominum , divels clad with flesh , and shapes of men onely . Tenthly , They have kept Christ out of his brithright and lawfull inheritance above a 1240. years already , and he shall never have it but by strong hand . If it went so hard with Ahab for taking Naboths Vineyard awhile , what will become of them who have seized Christs own inheritance so long a time , and killed those he hath sent unto them to demand his right out of their hands ? Lastly , They are the most impenitent wretches that ever breathed upon Gods ground ; they have had the witnesses to call them to repentance from the very beginning ; and God reaifed up the Turk as a scourge of Popery , yet the rest of the men ( says the text Rev. 9.20.21 . ) that is , they of the West repented not . God gave the old World a 120. years to repent in before the broght the Flood upon them ; he hath given these as much since Luther first preached the Gospel ; but they are as far from repenting as the old World was when Noah entered into the Ark. Rev. 16. ver . 9. When a Vial was poured upon the Sun , they blasphemed the name of God ; they repented not . ver . 10.11 . the fifth is poured upon the Throne of the Beast ; they gnawed their tongues , blasphemed God , and repented not of their deeds , but prepared war against God , ver . 14. When great hail-stones fell upon them out of heaven ; You read not of their repenting ver . the last , but that they blasphemed God to the last , because of the plague of hail . Impenitent blasphemous wretches they have lived , and impenitent blasphemous wretches ( for the generality of them ) they 'l certainly dye . Now when God shall empty his last and hottest Vials of wrath upon her , and all her plagues come in one day , Rev. 18. Death , Mourning , Famine , and she 's set all on a flaming fire , not to be quenched , for t is sayd , her smoak goeth up for ever and ever , those who shall then wonder why God deals so hardly and severely with her , God may answer them , are not my wayes equal , have I done unto her without cause all that I have done unto her , have not her sinnes reached up to Heaven ? Do not you know that I am a just God , and reward every one according to their works , judge I pray you between me and my enemies , if I have not done the thing that 's right ? Vse . 2 : The Second use shall instruct us in a point of wisdom , this ; to hear and obey that voyce Rev. 18.4 . Come out of her my people , that ye be not partakers of her sins , and that ye receive not of her plagues . This is the voyce of God in all the streets of the great City , that is , in all the ten Kingdoms ( especially ) that either now do , or formerly have submitted themselves to the Beast , Come out from amongst them my People . Oh , we are no Papists , I , but art thou none of the Popish Faction , is not thy heart with those that have joyned hands with Papists in one common cause ? if so , in Gods interpretation thou art a Papist , and if thou dost not come out from amongst them , expect a share in their plagues . And as for thy not going to Mass , t is true , I think thou dost not love a Latine Mass , but peradventure thou lovest an English Mass , but peradventure thou lovest and English Mass with all thy heart ; How welcom would the old Common prayer Mumpsimus be to thousands and Millions in this Nation , before any minister of Christs-praying , or worshipping in the Holy Ghost , as Saint Jude expresses it . And dost not thou love and allow thy self in some sins ? lying is a Popish sin ; Swearing , Blaspheming are popish sins ; Apostacy from Christ and the faith to follow our own Fancies , and Delusions , a Popish sin ; Pride and self-conceitedness , a Popish sin ; hating and fighting against God and his Saints , a Popish sin ; sleighting the power and purity of Ordinances , and profaning the Lords day , theft or any known dishonest gain , the sin of Uncleanness , Adultery , Fornication , and Impenitency ; all these , yea many more that might be named , are Popish sins ; The Israelites though they went out of Egypt , yeat took too much of Egypt along with them , their sins in the Wilderness were indeed Egyptian sinnes ; We of the reformed Churches , though we left Rome behind us , yet we brought too much of Rome along with us , most or all those vile sins that are practised amongst us , our Ancestors found and learned them in the bosom of the Romish Church ; and though they did let go their Doctrines and forms of worship in a great measure , yet they held fast very much corruption of manners , which we have inherited and improved ( I fear ) to a greater pitch and stock of Impiety by far then when t was left us ; the Eternal God be mercifull to us . I say if these or any other Popish sins be found amongst us , God will put little difference between us and Papists ; these Popish sins , if they be not put away from amongst us , will surely bring Popish plagues on us sooner or later . In this late Earthquake amongst us , many ( because they were of the Popish Eaction , and Popish sins were found in them ) were shaken all to peices , and as much of the Vial fell upon them as did upon Papists themselves . But perhaps thou'lt tell me . thou hast escaped , as many others also have ; I advise thee then , sin no more , lest a worse thing come unto thee ; repent , or else ( believe it ) that wrath which is due to a Papist will one day find thee out . Therefore friends , let all of us have our ears and hearts open to this voyce from heaven , and come out from amongst them ; those sinnes any Papist lives in , do not thou live in ; especially the wayes a Papist walks in , let not us walk in ; that party or design a Papist ever did or will own , let us hate and disclaim as we love our selves ; and so we shall not onely escape their Plagues , but share in the Peace of God , and blessings of his own People . Vse 3. The third Use take thus . I remember what comendations the Holy-Ghost gives the men of Issachar , 1 Chron. 12.32 . That they were men who had understanding of the times , to know what Israel ought to do . O that this could be truly affirmed of us , that we did but know the times , and what we have to do ; that we could come once to understand our true Interest , and prosecute it vigorously all of us , according to our places and power . The grand Interest of all the People of God this day in Christendom , is , the ruine of Pope and Popery : till that be done , I dare deliver it , Firm and Blessed Peace and Happiness , in any Church or State , there will be none . 1. In this great quarrell of the times , between the Zealous Protestant , and Popish Faction , hate that wise indifferency , and neutrality of some men . Judg. 8. ver . 4 , 5 , 6 , 7. And Gideon came to Jordan , and passed over , he and the three hundred men that were with him , faint , yet pursuing them : And he said unto the men of Succoth , Give I pray you loaves of bread unto the people that follow me , for they be faint ; and I am pursuing after Zeba , and Zalmunna kings of Midian . And the Princes of Succoth said , are the hands of Zeba and Zalmunna now in thy hands , that we should give bread unto thy Army ? And Gideon said , therefore when the Lord hath delivered them into my hands , then I will tear your flesh with the thornes of the ●ilderness , and with briers . You may read ver . 12. He took the two Kings , discomfited the whole Hoast , and by a guide he lite on , came to Succoth , learned out the Princes , and ver . 16. It s said , He took the elders of the city , and thornes of the wilderness and briers , and with them he [ taught ] the men of Succoth : He taught them how to stand Neuters when the Cause was a disputing between the People of God and the Common Enemy , Judg. 5.23 . Curse ye Meroz ( said the Angel of the Lord ) curse ye bitterly the inhabitants thereof , because they came not to the help of the Lord , to the help of the Lord against the mighty . Meroz did not help the mighty against the Lord , nor yet help the Lord against the mighty , but would be wise , and save their own stake , what way soever the game went : But the Angel of the Lord , the Lord Christ , did curse , and curse , and curse them bitterly , effectually ; and gave all his People a charge that they should pray down curses upon them , because of their Neutrality . Let me tell you , this quarrell that now Christ is engaged in , t is of the nearest concernment to him to prosper and speed well in it , that ever any was in the world , and therefore be assured he will interpret manifest Neuters to be close Enemies ; those that are not with him of them , he will conclude they are against him , which cannot but end in a bitter destructive curse . 2. Gather we courage and valour to our selves , though the enemies , and difficulties of this work be never so many , never so great , and make up the number of those Called , Chosen , Faithful ones that go forth after Christ , upon this expedition , Rev. 19. Let Magistrates dispense Justice , Minsters dispense Ordinances , every man do the duty of his place , as much as possibly we can , to the difadvantage of Romes Interest . More particularly ; 1. Let us wait with patience , Rev. 13.10 . He that leadeth into captivity , shall go into captivity ; he that killeth with the sword , shall be killed with the sword ; here is the [ Patience ] of the Saints ( saith St. John ) to be exercised in waiting for it ; For yet a little while , and he that shall come will come , and will not tarry . Give Christ his own time , and when it comes , it will come with so much advantage every way , that thou wouldst not for any thing it should have come sooner . Christ times his Peoples mercies , and his time is still the best ; blessed are those that wait for him . 2. Get Faith , believe all that God hath said in this business , that he will fully execute each title of his threats upon him . Let thy Faith trade daily in the blood of Christ for the more effectuall speeding of it : for t is said , They overcame him by the blood of the Lamb , Rev. 12.11 . that is , by exercising their Faith in the blood of Christ . 3. Endeavor to be skilfull in the Word , especially in all the windings and turnings of this business made known . It is both sin and shame that Christians , especially we Ministers , study and understand no more of the Book of Revelations then we do . I am sure the contents of it are of as near concernment to us , as any are in all the Book of God ; and I am sure God hath given out an encouragement to it , in the beginning of it , such as he hath not for the reading of any other in all the Bible , Rev. 1.3 . Blessed is he that readeth , and they that hear the words of this prophesie , and keep those things that are written therein : that reads and studies them himself ; that hears others expound , and preach the Word , and keeps the weighty things thereof in his heart to support & comfort him in these troublous sinking time , to direct and guide him amidst these many cross ways , and strange turns of affairs . And he hath given out a command for it in the latter end of the Book , Rev 22.10 . Seal not the sayings of the Prophesie of this book ; for the time is at hand that they must be acted ; therefore let the book lie open for every one to read and study , that they may have understanding of the times , and know what they have to do . The Word is the sword of the Spirit ; 't is a hammer , a helmet ; t is a fire , an engine of Battery ; 't is any thing thou canst stand in need of in this expedition against him , Rev. 12.11 . They overcame him by word of his testimony . 4 , Give thy self much to Prayer ; by Prayer thou mayest shut Heaven upon Antichrist and his Factions ( as the Witnesses , Rev. 11.6 . ) that they shall get no showers of refreshment , no help , no mercy , no hope from God. By Prayer thou mayst arm all the Hosts of Heaven and Eath against them , Psal 18.6 , 7 , 8. In my distress I called upon the Lord , I cryed unto my God , he heard my voice out of his Temple , and my cry came before him , even into his ears . Then the earth shook and trembled , the foundations of the hills moved , and were shaken , because he was wroth ; There went up a smoak out of his nostrils , and fire out of his mouth devoured ; coals were kindled by it . Davids praying undid Saul ; Much more will the prayer of Faith unanimously put forth by all the Saints , raise Heaven and Earth up in Arms against him . Prayer-blast him , I le warrant thee thou mayest do it . 5. Carry thy life in thy hand , Rev. 12.11 . They overcame him ; how ? Why , they love not their lives unto the death . A dying time thou must have ; thou canst never lose thy life ( if I may call that a losing , which is indeed the greatest gaining ) so gloriously , comfortably , safely , as in this quarrell for God against Antichrist : say with Paul , I count not my life dear unto me , so I may but finish the work , Rev. 14.13 . I heard a voice from heaven , saying unto me , Write , blessed are the dead which die in the Lord , they rest from their labours , and their works do follow them . The sense of this verse as it stands in conjunction with the former verses , is a Cordial , reach'd forth to those who shall lay down their lives for Christ in the quarrell , thus they die in the Lord , blessed are they ; they rest from the labours , strifes , combustions , terrible broils that are in the World , for the pulling of him down ; their services and sufferings shall not be in vain , they shall follow them in the rewards of them , triumphal Crowns , exceeding eternal weights of glory . Happy are the men of this generation , according as they lay forth their parts and power for Antichrist his ruine ; it is the great work and business that God hath cut our for these times into which we are fallen , and blessed are they who know their Masters Work , and earnestly pursue his and their true Interest . They are deaf that do not hear this voice from the mouth of Christ , Who will rise up for me against the evil doers , and who will stand up for me against the workers of iniquitie ? Psal . 94.16 . Cursed is he that doth work of the Lord deceitfully ; and cursed is he that keepeth back his sword from blood , Jer. 48.10 . You will say , none of all this was spoken concerning Antichrist ; true ; for they were spoken concerning far inferiour enemies , and left upon Record , to be an alarm to us , then especially , when Christ should be up in Arms against his greatest adversaries ; if any should then with-hold his sword from blood , or do the work he engages for , deceitfully , and is not in good earnest for the utter ruin of Pope and Popery , surely such shall be cursed of God , and cursed again . And do not say that in this I am cruel , lest you charge God foolishly , from whose mouth ( you are witnesses ) I speak , Rev 18.6 . Reward her even as she rewarded you , and double unto her double according to her works ; in the cup which she hath filled fill to her double : as if he had said , spare her not , who never spared the dear Saints of God ; give her judgement without mercy , who did never know to shew mercy ; you can never give her more then her iniquities have deserved Reflect we , every one of us , upon our selves and carriage , and see what we contribute to this great design Christ is gone forth upon . Do ye so dispence Justice and Judgement , so administer Gospel-Ordinances , Word and Sacraments , so act your Faith , so Pray , so Fight , as may help to shake out the remaining Vials of wrath faster and faster upon them ? There is never a man or woman in this Congregation , but may carry the matter so , as when Christ hath got the day and conquest , may without lying , or vanity of spirit , say , Through the goodness of God upon me , I was a weapon , a poor instrument in the hand of Jesus Chirst for the effecting of it ; when Rome is all on a flaming fire , may say , I was one that helped to set it on fire ; when Babylon is fallen , I was one that helped to pull it down : which if thou hast done ( not Jehu-like , out of pride , and for thy own ends ) but as service due to Jesus Christ , and for the bringing in of his Kingdom , doubtless thy seed shall be blessed upon Earth , and great shall be thy reward in Heaven . Vse 4. The last Use is to you who in reason may live to this great day of Romes ruin , when you shal see the great Earthquake shaking their Politicall Heavens and Earth all to pieces , and the greatest temporall glories now in Christendom brought down , laid low , and trodden under foot ; let it not trouble you at all : for , let me tell you , those in Rev. 18. That shall tament her burning , are none of Christ friends , but carnal wretches , and indeed his enemies . Your duty upon it , is of a clean contrary nature . Rev. 18. you read of Babylon fallen , as when a milstone is cast into the bottom of the Sea ; of the smoak of her burning , and that in one hour she is made desolate ; saith the Holy Ghost , Rejoyce over her , thou Heaven , and ye holy Apostles , and Prophets , for God hath avenged you on her . Rev. 19.1 . After these things ( that is , after Rome burnt , and laid in ashes ) I heard a great voyce of much People in Heaven ( in the true Church of Christ ) saying , Allelujah , salvation , and honour , and glory , and power unto the Lord our God , ver . 2. For true and righteous are thy Judgements ; for he hath judged the great whore which did corrupt the Earth with her Fornication , and hath avenged the blood of his servants at her hand . ver . 3. And again they said , Allelujah , and her smoak rose up for ever and ever . ver . 5. A voyce came out of the Throne , saying , [ praise our God ] all ye his servants , ye that fear him both small and great . It was one of S. Austins three wishes ( that he could have rejoyced greatly in ) to have seen Rome in her glory , though but heathenish ; but I am confident were he upon earth now , one of his greatest wishes wherein he would most please and solace himself , would be to see Rome all on a flaming fire , and burnt to ashes , O quam pulchrum spectaculum ! And truly there is cause why you should rejoyce in it with exceeding great joy . 1. When the Witnesses were dead in the streets , you know what was their carriage , Rev. 11. They rejoyced over them , made merry , sent gifts ; and God will have you to tread forth the law of retaliation ; as they rejoyced over your misery , so Gods tels you , t is an equal thing , and he requires it as a duty of you , to rejoyce greatly , over their miseries . 2. You know what postures they stand in , in reference to Christ and his Church ; they provoke God daily with the highest hand that ever any did ( as I have shewed you ) they wrong Christ strangely , keeping him out of his just rights ; they are the proudest enemy , the cruellest enemy , and enemy of the longest continuance , the most hopeless of ever being brought in by repentance , that ever the Church had any ; and therefore if ever the people of God might rejoyce in the downfall of an enemy , you may certainly in this . 3. Consider the sequel of their ruin , which will be this , A Kingdom that cannot be shaken , as the Apostle speaks Heb. 12.27 , 28. and if the Text be rightly understood , it speaks to this very time and business . Out of the ruins and ashes these wars shall make , Christ will bring the most glorious frame of Government that ever the world saw ; and let men and States do what they can , it will not be brought forth till then ; but then it shall ; and can any Saint but rejoyce in that which ushers in those good and blessed times , Scripture is so abundant in promising ? which shall be the subject of the ensuing discourse . THE REIGN OF CHRIST . By Ed. Hawghton . LONDON , Printed for Francis Tyton . 1652. TO THE READER . I Would not have any one think that I am able ( no , nor any man now alive ) to set forth the so-much-expected Kingdome of CHRIST in the true worth and glories of it : let it suffice , if I give you some rude draughts of it . The Prophets of old did speak very clear and excellent things concerning the Messiah , his Birth , Life , Miracles , Doctrine , Death , Resurrection , and what was to follow thereupon ; insomuch that Isaias is usually called by Divines , the Evangelical Prophet : But when John was come , our Saviour saith of him , Mat. 11. He was the greatest of those that had been born of women , meaning in respect of his knowledge of the Messias ; nay , that he was was more then a Prophet , i. e. he had more abilities to speak of Christs nature , offices , and excellencies of his kingdome , then any or all the Prophets that had been before him : But yet , sayes he , The least in the kingome of God , is greater then John the Baptist : After the ascension of Christ , and descension of the Holy Ghost , the meanest Minister of the Gospel was able to hold him forth , in all points , more excellently then John the Baptist was . To bring this home to the present businesse : We that now speak concerning this great , this blessed Kingdome of Jesus Christ , onely as Prophets , ( yet not by any private spirit , but groundedly from the Word ) may speak very clear , undoubted , and ( in their eares especially to whom this subject is somwhat strange and new ) very wonderful things , almost incredible : but when Rome shall come to be buried in its own ashes , and after that the great Battel of God Almighty fought and finished , and Christ hath his Kingdome actually upon the Anvil , hammering and working it out ; those whose lot it shall be to stand forth Ministers of the Gospel then , and be eye witnesses of Christ so at work , of them it may be said , They are the greatest of those that have been born of women , in respect of their distinct knowledge of the Kingdome of our Lord ; nay more then Prophets , men far more accomplish'd to speak of the parts , government , glory of his Kingdome , then any or all the most holy learned men that have been before them , who saw it only at a distance , through the Prospective of the more dark and general Promises , and spake of it by way of Prophesie : But they who shall be so far honoured and blessed of God , to be called to the marriage-supper of the Lamb , ( as the expression is Rev. 19. ) to see this Kingdome drawn forth in all the just parts and lineaments of it , set up to the height of its greatnesse and glory ; I say , the least of them will be greater then John the Baptist ; my meaning is , will be far more able to preach forth the excellencies of that Kingdome in all the dimensions of it , then were those who were spectators of Jesus Christ when he was but at work upon it . Therefore ( Reader ) I say again , since you ought in reason , let it answer your expectation , if I set before you only some unpolisht draughts of it : The Church of God will have more knowledge of this businesse , ere it be long . Dan. 12.4 . Shut up the words , and seal the book , even to the time of the end ; many shall run to and fro , and knowledge shall be increased . The context rightly under stood clearly gives it thus : That when the time of Antichrists reign , and the Jews captivity shall draw towards an end , men and matters will be hurried to and fro , there will be great stirs in the world ; but then the sealed Book will be opened ; the knowledge of the Popes ruine , calling of the Jewes , the starry lustre of Christs kingdome will break forth , increase , and shine more and more unto the perfect day . Which is the daily and fervent prayer of Your true Friend , and Servant in the Lord , E. H. The Reign of CHRIST . Rev. 19.6 . The Lord God Omnipotent raigneth . THe four and twenty Elders we read of , ver . 4. are the Representative of the Church of Iews and Gentiles , arising out of twelve Patriarks and twelve Apostles . The four Beasts there also mentioned , are the Ministerial Embleme , who are elswhere said to have the face of a Lion , of an Oxe , of a Man , and of an Eagle ; that by their special courage , laboriousnesse , wisdome , speed , the work of Jesus Christ , in its time , might be effectually carried on in the four parts of the world . These four Beasts , and four and twenty Elders , something they do , and something they say : that which they did , was this , [ they fell down and worshipped him which sate upon the throne ; ] that which they said , was , [ Amen , Allelujah ] be it even so as God hath done ; and , praise and honour and glory be given to God. Two grounds they lay down for this their posture and carriage ; the first this , that he had judged the great Whore , which did corrupt the earth , he had pull'd down Babylon ; the second this , he had set up himself , as 't is in the text , The Lord God omnipotent reigneth . There needs but little explanation of the words . [ The Lord God ] that is , the Lord Christ ; for Christ is truly God , 1 Joh. 5.20 . This is the true God ; as might abundantly out of other Scriptures be proved , yea the next word makes it good , an incommunicable Attribute is given to him , Omnipotent , the Lord God omnipotent ; he is elsewhere called the mighty God , Isa . 9.6 . which is of no lesse import then Almighty or Omnipotent . [ Reigneth ] ( i. ) he is King : Why , was he not King before ? yes , but not so as he is now ; now he reigns to some purpose . The words thus opened , and relatively taken , afford us this point ; Vpon the breaking to peeces of the Church of Rome , the Lord Christ will reigne , and King it so as he never did in the world before . Christ hath reigned from everlasting by Gods decree ; he hath reigned actually since mans fall ; he hath reigned eminently since his ascension , and mission of the Holy Ghost ; but he will reigne gloriously upon the expiration of the reign of Antichrist . The wonderfulnesse of this Kingdome we speak of , appears to us many wayes : First , from those Scripture-epithites and adjuncts of him and his then-government . In the very text , the Lord God omnipotent reigns , [ Omnipotent ] such a rule and government shall be set up , that all shall be convinced , and say , Nothing under , nothing lesse then the Omnipotencie of the Lord Christ could set it up . Rev. 11.17 . Thou hast taken to thee thy [ great ] power , and hast reigned ; then Christs great power will be seen in his reigning . Isa . 24.23 . Then the moon shall be confounded , and the sun ashamed , when the Lord of Hosts shall reign in mount Sion and in Ierusalem , and before his Ancients gloriously . You remember what I have spoken to the immediately preceding verses ; there is the great Earthquake , v. 18 19 , 20. see Rev. 16 18. the ruine of the Kings of the earth and of the whole world , v. 21. ( see Rev 16 14.16 ) the visiting and calling forth of the imprisoned Jews , v. 22. the reigne of the kingdome of Jesus Christ , v. 23. Take [ Sun and Moon ] how you will ; Politically , for the supreme powers of the Nations ; or literally , for the great lights of heaven ; the Sun and Moon will be ashamed of themselves and confounded , as not being the greatest glories and admirations of the world . When his Ancients the Jewes shall be fully brought in , Christ will reign [ so gloriously ] as shall cast shame and darknes into the face of Sun and Moon . If you say , this Scripture hath been at any time fulfilled , I will not deny it , but affirm this , that a prophesie may have a gradual fulfilling . ( Jer. 31.15 . A voice ( of an old Grandmother raised out of her grave ) was heard in Ramah , lamentation and bitter weeping ; Rachel weeping for her children , refused to be comforted , because they were not . This was fulfilled , when Israel went captives into Babylon ; which will be undeniably clear , if you read on to the 22 verse : and yet when Herod kill'd the children , upon his search after him that was born King of the Jewes , Mat. 2.17 , 18. then was fulfilled that which was spoken by Jeremy the Prophet , saying , In Ramah was a voice heard , lamentation , &c. ) If Isaias prophesie of Christs reigning before his Ancients , hath been at any time fulfilled , much more will it be fulfilled in the day may Text points at ; then it will be fulfilled to the uttermost , fulfilled gloriously ; you see 't is epithited , A glorious reign . Secondly , Christ his then-mannagement of affairs , the Holy Ghost sets it forth in such high language ( to answer the reality of the Kingdom ) as hath deceived many thousands , as if it should be a glorious personal raign . 2 Thes . 2.8 . Then shall the wicked be revealed , whom the Lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming . The Lord hath two wayes to bring down Antichrist . First , He consumes him by the spirit of his mouth , i. e. by the ministry of the Word ; ever since Luther , the Pope hath been in a Consumption ; you might see it in his face . The second , is , by his own coming , the brightness of his coming ; some take it for a personal appearance to give him his deaths wound . Rev. 1.7 . Behold he cometh with clouds , and every eye shall see him , and they also which peirced him , and all Kinreds of the Earth shall wail because of him ; even so , Amen . That this cannot be meant of the day of Judgement , is evident , because , the mourning here spoken of , is a penitential mourning , and is taken out of Zach. 12.10 . at the last day , all the Saints shall rejoyce with joy unspeakable and full of glory ; all the wicked shall be hardned in impenitency , and though they may howl over their own misery , yet not mourn after Christ ; there will be no penitential mourning in that day ; and therefore Christ will appear in the clouds before that day , and every eye shall see him , especially the people of the Jews . I could give you other Scriptures that speak to the same effect : But yet these ( as express as they are ) with the rest which look that way , are not fully convicing , as I conceive ; for , 1. I find often in Scripture , what 's carried on by Instruments , ascribed to God as if the had done it personally , without the use of any such Instruments . Rev. 16.456 . The third Angle poured out his Vial upon the Rivers and Fountains of Waters , and they became blood ; and they say unto God , Thou art righteous O Lord [ who hast judged thus , and thou hast given them blood to drink . ] All grant that this Vial was poured out ( as were also all the rest ) by men , holy and spiritual men ; yet they speak to God , and say , [ thou ] hast judged thus , [ thou ] hast given them blood to drink . 1 Chron 16.13 . Let the heavens be glad , and let the Earth rejoyce , and let men say among the Nations , the Lord reigneth . ver . 33. The Trees of the Wood shall sing out at the presence of the Lord , because he cometh to judge the Earth . Ps . 22.28 . The Kingdom is the Lords , and he is governour among the Nations . Isai . 33.22 . The Lord is our judge , the Lord in our Law-giver , the Lord is our King : but none of all this immediately by himself , or personally , but in the use of Instruments . So that thought it be sayd , he shall destroy Antichrist with the brightness of his coming ( at which time also he 'l set up his Kingdom and raign ) yet may it well enough be understood of a coming in those ten Kings or Supreme powers that Scripture saith shall hate the whore and burn her flesh with fire ; and he may as well set up his kingdome , and reign also in and by them , and such like . 2. How can a circumscribed body ( as Christ hath ) be personally , visibly in all and every of his kingdoms at once ? When he shall reign visibly , personally on mount Sion or at Jerusalem , he cannot at the same time reign personally and visibly here in this Nation , but must rule it and all others by his Deputies : therefore t is safer to let him keep his place at Gods right hand in heaven , then bring him down to sway an earthly scepter , seeing he may do it in his Spirit by some special Instruments ; and comparatively , in respect of those he hath formerly ruled in , it may be said that Christ himself reigns , not personally upon earth , but after so eminent and wonderfull a manner , in certain select servants , as he never reigned in the world before . 3. Christ will usher in his kingdome with the most glorious conquests over earthly powers , that ever were known . I have spoken much to this already ; it was the subject of the last point ; yet for method sake give me leave to speak a word to it here . Rev. 6.12 . to the end . I beheld when he opened the sixth seale , and lo there was a great earthquake , and the sun became black as sackcloth of haire , and the moon became as blood ; and the stars of heaven fell unto the earth , even as figtree casteth her untimely figs when she is shaken of a mighty wind . And the heaven departed as a scroll when t is rolled together , and every mountain and Island were moved out of their places . And the Kings of the earth , and the great men , and rich men , and the chief Captains , and the mighty men , and every bondman , and every freeman hid themselvs in the dens , and in the rocks of the mountains , and said to the mountains and rocks , fall on us , and hide us from the face of him that sits upon the throne , and from the wrath of the Lamb ; for the great day of his wrath is come , and who shall be able to stand ? The most and best reformed Expositors , do ( with one mouth ) tell us , that upon the opening of the sixth Seale , Christ in Constantine did pull down Heathenisme , set up Christianisme ; and the victories were so great , so terrible , that by their description you would think them to be the end of the world : The terrors of Jesus Christ were so upon the spirits of Kings , Captains , mighty men , as that had the earth shaken under them , the mountains and Islands moved out of their places , had the sun turned to darknesse , the moon to blood , stars fallen from heaven , had heaven and earth come together , and the world been at an end , there could not have been greater feares , greater outcries to the rocks and mountains , to be hid from the wrath of the Lamb ; some poysoning , some hanging , some drowning themselves , some flying and fell by the sword , all at their wits end . Thus Christ set up Christianity by Constantine : But ( as I shewed you at large ) it soon degenerated into Antichristianism or Papacie , ( the most Politique and strongest consitution against Christ that ever any was ) the very foundation-stones whereof the must and will pluck up , that so he may build up himself a sure throne and kingdome . But you will say , 'T is impossible Christ should bring in his worship and kingdome with greater and more terrible conquests over the Kings of the earth , then those he got over the Heathenish powers . Let me tell you , Nothing is impossible to the Lord God omnipotent ; He tels us , he 'll bring in his Reign with far greater . Rev. 16 17.18 . When the seventh Angel poured out his Vial into the aire , there were voices , and thunderings , and lightenings , and there was a great earthquake [ such as was not since men were upon earth ] so mighty an earthquake and so great . To the same purpose understand that of Dan 12.1 . At that time shall Michael stand up , the great Prince which standeth for the children of thy people , and there shall be [ a time of trouble , such as never was since there was a Nation , even to that same time ] and at that time thy people shall be delivered . These matchlesse troubles should be at that time , when Daniels people , the Jewes , all the twelve Tribes , that are now lost in the dust , should be sound out and delivered : which Scripture tels us in places enough , shall be upon the breaking of Antichrist . Dan. 2.44 . And in the dayes of these Kings shall the God of heaven set up a kingdome , which shall [ break in peeces all these kingdomes ] i. e. all these kingdoms of the world , putting all rule and authority ( that is carnal , and stands in opposition to this designes ) under his feet . Many and mighty victories ( you know ) make a Kings reign glorious ; why , Christ himselfe never got such victories over men in this world , as then he 'll doe . Fourthly , Scripture sets it forth as the day of his marriage solemnity . The Lord God omnipotent reigneth ; so my Text ; the next verse expresseth it thus , [ The marriage of the Lamb is come ; ] and v 9. They who are called to have a share in this kingdome , are blest of God , being called to the [ marriage supper of the Lamb ] to a continual and the most sumptuous Feast that ever was . You may be sure that Christ on that day will appeare in no mean royalty and glories , which may be gathered from the description of the Bride ; for 't is said v. 7. She hath made her self ready , araied finely , v. 8. In Solomons time she was brought in raiment of needle-work , nay her cloathing of wrought gold , so the King did greatly desire and delight in her beauty , Ps . 45. But the Bride is described ( upon the fall of Antichrist ) at a higher rate . Rev. 21.2 . I saw the holy city , New-Ierusalem , coming down from God out of heaven , prepared as a Bride adorned for her husband . Not dressed with needle-work , or cloth of gold , things here below of the earth earthly ; but she 's prepared and dressed as if she had dropt out of heaven , cloathed with the glories of heaven , and this onely to fit her in some measure for the Bridegroom . If the Church shall be so glorious in that day , shal not the King upon the throne in the height of his state and government , be more exceeding glorious in all eyes ? Fifthly , His reign will be wonderfull and unparallel'd , in respect of the extent of his domination . Rev. 10.1 , 2. And I saw a mighty Angel come down from heaven , and he set his right foot upon the sea , and his left foot upon the earth ; ( Earth and Sea , make up the whole Globe ) thereby signifying that he would ( when time served ) take possession of all the world ; the power and majesty of his throne and scepter should be extended over sea and land . Psal . 2.8 . Ask of me , and I will give thee the Heathen for thine inheritance , and the uttermost parts of the earth for thy possession . Psal . 72.8 . He shall have dominion from sea to sea , and from the river unto the ends of the earth . Rev. 15.3 , 4. Thou King of Saints , who shall not feare thee ? [ All nations ] shall come and worship before thee , for thy judgments are made manifest , viz. upon the Pope and his kingdome . Isa . 2.2 . And it shall come to passe in the last dayes , that the mountain of the Lords house shall be established in the top of the mountains , and shall be exalted above the hils , aod all nations shall flow unto it . The generality of the Nations shall come flocking in as Doves to the windows . First , those Ten Kingdoms that had given their power to the Beast ; all ties , all bands of peace and amity between them shall be strangely broken and dissolved ; nay , such a spirit shall come upon them , that they shall hate the whore , and even burn her flesh with fire , Rev. 17. This ( you must confess ) is a great , eminent coming in , and giving up themselves to and for Jesus Christ . Secondly , He will find out and bring home to himself his old dear people . Rom. 11.25 , 26 I would not , brethren , that you should be ignorant of this mysterie , that blindnesse in part is happened to Israel , untill the fulnesse of the Gentiles be come in , and so all Israel shall be saved , as it is written , There shall come out of Sion the Deliverer , and shall turn away ungodlinesse from Iacob . I like their interpretation best , who by [ fulnesse of the Gentiles coming in ] understand the fulnesse or most part of those Nations that had given themselves to Popery , when then eyes shall be opened to see what they have done , and then ( giving themselves to Christ ) in an holy indignation shall set Rome on fire , yea quite destroy Pope and Popery ; this will mightily work upon the hearts of the two Tribes , in time on the ten Tribes . The fulnesse of the Gentiles being thus come in , then all Israel shall come in and be saved , as 't is written , There shall come out of Sion the Deliverer , and shall turn away ungodlinesse from Jacob : Now [ Iacob ] ( you know ) comprehends all the twelve Tribes ; for the twelve Patriarks , from whom all the twelve Tribes descended , came out of Iacob's loines . Isa . 11 11 ▪ 12. And it shall come to passe in that day , that the Lord shall set his hand again [ the second time ] to recover the remnant of his people which shall be left , from Assyria , and from Egypt , and from Pathros , and from Cush , and from Elam , and from Shinar , and from Hamath , and from the Islands of the sea . He shall gather together the dispersed of Iudah , and assemble the outcasts of Israel , from the four corners of the earth . God had gathered them from all the nations , from all the places whither he had caused them to be carried away captive once before , as you may see Ier. 29.14 . He had fetch'd them out of Babylon and out of all the Provinces round ; but this is a second time , and he 'll gather together the outcasts of [ Israel ] and the dispersed to [ Iudah ] ( which since their great division , 2 Chron. 10. he never yet did ) and make them one , as you have it Ezek. 37.19.21 , 22. Thus saith the Lord , behold I will take the stick of Ioseph which is in the hand of Ephraim , and the Tribes of Israel his fellowes , and will put them with him , even with the stick of Iudah , and make them one stick and they shall be one in my hand . And thus saith the Lord , behold I will take the children of Israel from among the Heathen , whither they be gone , and will gather them on every side , and bring them into their own land : And I will make them one nation ; and one King , viz. Christ , shall be King to them all ; and they shall be no more two nations , neither shall they be divided into two kingdoms any more at all . This hath not been yet fulfilled , but will be in the day of Christs kingdome . Take one place more Hos . 1.10 , 11. And it shall come to passe , that in the place where it was said unto them , Ye are not my people , ( as at this day we know it is ) there it shall be said unto them , Ye are the sons of the living God. Then shall the children of Iudah and the children of Israel be gathered together , and appoint themselves one head , and they shall come up out of the land , ( i. e. out of every land where they haven been lost ) for great shall be the day of Iezerel . [ Iezerel ] signifies both [ scattered ] and [ the seed of God. ] Great shall be the day of Iezerel , ( i. e. ) great shall be the day of bringing in the scattered , the scattered people : Or thus ; Great shal be the day of Iezerel , ( i. e. ) great shall be the day of the seed of God , of springing up of the seed of Gods people : they have lain a great while under the clods , as if they had been lost or quite dead ; but God hath a day wherein his seed shall spring up into a harvest of joy , and all that see them shall acknowledge they are the seed which the Lord hath blessed , as it is Isa . 61.9 . Thirdly , after these , the residue of the Nations shall be the Lords , Zach. 8.22 , 23. Many and strong Nations shall come to seek the Lord of Hoasts in Jerusalem , and to pray before the Lord. And in those dayes it shall come to pass , that ten men shall take hold out of all languages of the Nations , even shall take hold of the skirt of him that is a Jew , saying , we will go with you for we have heard that God is with you . That which was done Act. 2. will not agree to this Text ; for we do not read of many and strong Nations coming in then . You will say , how can many and strong Nations come in to Jerusalem at any time ? Doubtless it will be by Agents or Messengers , according to Zach. 7.2 , 3. when the Jews shall send forth their Emissaries into all Lands to Preach Christ to them , there shall go a great blessing , a mighty power of the Spirit along , that the hearts of the Nations generally shall be mightily taken with them ; and there shall be certain men out of every Nation and Language authorized to take hold of the skirt of him that is a Jew , and say , we will go up to Jerusalem with you ( for God and Christ are with you ) to have the most exact and perfect Directory , that we and our whole Nation may worship God aright . Once Christ in his Rule and Government was kept within the narrow bounds of Jury ; then he stretched forth the arms of his power over the Gentiles ; first the Eastern , then the Western Churches : but the day is coming wherein he will lift up a Scepter over all the Nations of the world , Dan. 7.14 . There was given him Dominion , Glory , and a Kingdom , that all People , Nations , and Languages should serve him . He reigns a glorious King indeed , that is , King of all Kings , of all Kingdoms & Nations in the Earth . Sixthly , Christ will then given his People more purity and power of Ordinances then ever the Churches did enjoy . Take me ( I pray you ) in my own sense : Ordinances as they came from the Apostles themselves , were pure , perfect , because they were the immediate inspirations or breathings of the Holy Ghost : but consider them in the hands of divers others , and in the hands of succeeding Officers and Churches : and what Errors , yea , damnable Doctrines were there presently found amongst them ? Which increased daily , grew worse and worse , till at last there came out of the womb of them the great Antichrist . But when Christ shall set up this Kingdom whereof we speak , there shall be no danger by any gross Errors , or seduction by false Teachers : Isa 30.25 , 26. There shall be upon every high mountain , and upon every high hill , rivers and streams of waters , in the day of the great slaughter , when the Towers , fall . Moreover , the light of the Moon shall be as the light of the Sun ; and the light of the Sun shall be sevenfold , as the light of seven dayes , in the day that the Lord bindeth up the breach of his People , and healeth the stroke of their wound . These rivers and streams of Ordinances shall break forth in all the Churches in the day of the great slaughter , and when the Towers fall , ( i. e. ) when the Pope and towring Kings shall be brought down , Rev. 19 17. to 21. There shall be this wonderfull increase of Gospel-light , when God shall heal that spiritual wound the poor Jew lies so sick of to this day , when he shall bind up the breach that is between the ten and the two Tribes , making them one in faith and love . Rev. 22.1 . He shewed a pure river of water of life , clear as Chrystal , proceeding out of the Throne of God and of the Lamb. Romish Ordinances were the blood of a dead man , but the Ordinances of Christs Kingdom shall be a river of life most clear and pure . ver . 2. In the midst of the street of it , and of either side the River , was there the tree of life , which bare twelve manner of fruits , and yielded her fruit every moneth , and the leaves of the tree were for the healing of the Nations . Christ in his Ordinances will be a wonderfull tree of life , bearing both all plenty , and all variety of fruits , free and open for every one to pluck and feed upon ; a healing vertue there is in the very leaves thereof ; the most outward parts of Ordinances will have saving efficacie upon mens hearts . God will then send forth men of eminent parts and graces , Obad. ver . 22. Saviours shall come up on Mount Sion , to judge the Mount of Esau , and the Kingdom shall be the Lords . In the day when the Lord shall take the Kingdom to himself , there shall be Saviours raised up upon Mount Sion ; in the Margent of your Bibles you have a parallel place put , 1 Tim. 4.16 . Save the self and those that hear thee , q.d. be a Saviour to thy self & others , Obadiah cals the then-Ministers of the Gospel [ Saviours ] because their Gospel-dispensations shall be in the holiness & power of the great Saviour of men , the Lord Jesus Christ . And there will be the most zealous and impartial exercise of Church-discipline that ever was , to keep out , to purge out both the prophane and the erroneous ; for which take two or three Scriptures , Rev. 21.27 . There shall in no wise enter into it ( i. e. into the holy City which comes down from God out of Heaven ) any thing that desileth , neither whatsoever worketh abomination , or maketh a lye , but they which are written in the Lambs book of life . Not but that ( doubtless ) there will be hypocrites in the Church ; but they shall be so close , they shall so artificially paint and varnish themselves over with seeming holiness , that they may very well be taken in the judgement of charity , for such whose names are written in the Lambs book of life ; but if once they appear to be defilers of themselves or others , any kinde of way , nay if they be but catched in lying , if such offer themselves , they shall not enter , shall not be received ; if they be got in , they shall quickly be sent packing again , Zach. 13 1. In that day [ when there shall be a great mourning in Jerusalem because of him whom they had pierced , Chap. 12.10 , 11. ] There shall be a fountain opened for sin , and for uncleanness , i. e. abundant streams , not only of Doctrine and Worship , but also of Discipline ; for it follows , That Idols and false Prophets shall be cut off . ver . 2. And if any one continue to Prophesie or Preach lyes , even his Father and Mother that begat him , shall cause him to be thrust thorow , with the sword of the Spirit , or Church-censure ; such zeal and impartiality will there be in the exercise of Discipline . The effect or success thereof follows , ver . 4. They sall be ashamed of their false Prophesies or Lyes , and shall cast off their formal garbs , and varnishes , whereby they have passed for Prophets , and deceived the People . And shall confess , ver . 5. and say , I am no Prophet , I am a Husbandman ( a Weaver , a Mercer &c. ) for man taught me to keep Cattle from my youth . Yea , they shall come to own , to love , and thank those that thus put the penal Laws of Christ in force against them . ver . 6. One shall say unto him , what are these wounds in thine hands ? then he shall answer , those with which I was wounded in the house of my friends . Those who discovered me , that witnessed against me , that smote and censured me , they were my friends . See both in one place ; t is Mal. 3. ver . 2 3 4 5. Who may abide the day of his coming , and who shal stand when he appears ? for he is like a Refiners fire ; and like Fullers soap . And he shall sit as a Refiner , and purifier of Silver , and he shall purifie the sons of Levi , and purge them as Gold and Silver , that they may offer unto the Lord and offering in righteousness . Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord , as in the dayes of old . And I will come near to you in judgement , and I will be a swift witness against the Sorcerers , and against the Adulterers , and against false Swearers , and against those that oppress the hireling in his wages , the widdow , and the fatherless , and that turn aside the stranger from his right , and fear not me , saith the Lord. If this Scripture have been at all fulfilled , it shall at this time be much more fulfilled ; it shall at this time be much more fullfilled ; there will be Soap and Niter in his Ordinances , fire in his Discipline ; and if men be Sorcerers , or Adaulterers , or Oppressors , or any way discover it , that the fear of God is not in them , God will bring in swift witness against them , and sharp sentence upon them . Christ will be very glorious in that day in the dispensation of all kinds of Ordinances . Seventhly , such as the Ordinances are , such will their effects be upon the hearts and consciences of men , whom they shall bring in as presents to Jesus Christ the King ; excellent Ordinances , and excellent Converts . In the verse after my Text , the marriage of the Lamb is come , his Wife hath made her self ready ; what her cloathing was , see v. 8 she was arraied in fine linnen , clean and white ; the fine linnen is the righreousnesse of the Saints . They 'll be fine Saints , gallant Saints ; Herods gorgeous appare ; did not reflect more gloriously to the peoples eyes , then the righteousnesse , holinesse good words shall do , which Christ in that day shall cloath and dresse his Church withall . Isa . 60. This whole Chapter can properly be understood of no other time then that of Christs kingdom : and says God to Isaiah , v. 21. Thy people also shall be all righteous , the branch of my planting , the work of my hands , that I may be glorified . I understand the verse thus ; All that are righteous ( and many will be so ) will be eminently righteous ; they 'll be such fruitfull branches , that every one must say , they are none of mans pianting , no ordinary plants , but the special planting of God himself ; they 'll be such excellent Saints , that all must acknowledge them the work of Gods own hands after a more especial manner then former Saints were ; they 'll be every way such , that God will be glorified in them exceedingly . Isa . 62.12 . They shall be called the [ Holy people ] ( the Context there speaks to this very time and businesse ) there shall be such a glory of holinesse upon them , that they shall take a name from it , and be thereby known and distinguished from Saints and men of other times . Zach. 14.20 , 21. In that day there shall be upon the Bels of the horses , [ Holinesse to the Lord ] yea , and every Pot in Ierusalem and in Iudah shall be [ Holinesse to the Lord. ] I take the meaning to be this ; They shall discover much holinesse , not only when they are in religious duties , but also in the civil use of every creature they meddle with , they 'll use all as in the very sight of God himself . And there may be causes assigned of such their excellencie . 1. Much of the wickednesse that hath been in the world hitherto , hath come from Satan . Unexpressible , unconceivable was the sinfulnesse of that sin our first parents committed ; but you know who tempted them into 't ; the Serpent beguiled me , sayes Eve. David numbred the people ; but the Text saith , that Satan stir'd him to it , or else he would never have done so vain , so proud an action . You remember the counsel Peter gave our Saviour , Mat. 16. and what answer Christ gave Peter , Get thee behind me Satan ; not that Peter was turned to Satan , but that Satan was crept into Peter . Iudas betrayed Christ ; but 't is said , Satan entred into him . Act. 5. Ananias had the face to lye , not to men only , but unto God ; but he acted from him who is the Father of lyes ; Peter said to Ananias , Why hath Satan filled thy heart ? Mat. 5. Let your yea be yea , and your nay nay ; for what is more then this , is of the evil one ( so the Greek ) i. e. is of the devil . Ever since Adam was in Paradise , God hath suffered the Devil to range up and down the world , or ( as the expression is , Job 1. ) to compass the earth to and fro , from whence have sprung most , if not all , those villanies and horrid wickednesses that have been perpetrated in every Age. But [ then ] Christ will tye him up fast enough in his place , Rev 16. The Kings of the earth , and of the whole world ( instigated , acted by the Spirits of Divels ) engage in battell against God Almighty : Well , chap. 19. Christ feasteth all the fowls of the aire with their flesh , takes the Beast and false Prophet , and throws them alive into the Lake that burns with fire and brimston . He had no sooner carried his Father news ( to speak after the manner of men ) what a total rout and conquest he had got over his Enemies , but while the heat of his rage is yet upon him , he comes down from heaven , having the key of the bottomless pit , a great chain in his hand , and laid hold on the dragon , that old Serpent , which is the devil , and Satan , and bound him a thousand years , cast him into the bottomless pit , shut him up , set a seal upon him , that he should deceive Nations no more , till the thousand years should be fulfilled , Rev. 20.1.2.3 . I cannot assent to those who say this binding of him , is done and past ; I am sure he was loose enough in the Apostles times , 1 Cor. 7.5.2 Cor. 2.11 . chap. 11.14.1 Thes . 2.18.1 Tim. 5.15 . Rev. 2.9.13 . After the Apostles dayes he did so bestir himself as to improve the errours of Christians , the corrupt lives of Christians into the great Apostacy or Antichristianism ; Then the Dragon gave the Pope his Seat , his Keys , his Power , and great Authority ; and the Text says , the bottomless pit was opened : yea kept open ; for the smoak of that hellish furnace ascended daily , and darkned the sun and aire , and so continued to do above a thousand years : T is strange to me , that the Devil should be shut up , and Hell open : Therefore I am satisfied , this Prophesie of binding Satan will be fulfilled after the great Battel of God almighty ( and not till then . ) Christ hath shortened his Chain , given him many a curb and check within this hundred years , and will so yet more and more ; but bound , shut up , sealed up , he will not be , till after the Beast and false Prophet are taken and destroyed , but then he will , and shall deceive the Nations no more , till the thousand years are past . In your Iron Mills a fire there might be ; but were the bellows taken away , certainly not so great , so violent a burning by an hundred fold . The Devils that continually day and night haunt & wait upon us , are the great bellows of mens lusts , whereby such a world of flaming iniquity is amongst us ; but when Christ shall come , and take away these bellows , and lock them up , the fire of mens corruptions must needs be exceedingly abated , not only of men regenerate , but also of men unregenerate . I dare say , were it not for the devil , and his Angels , we should not run into so many sins and exorbitancies in a year , as now we do in a moneth . Upon the destroying of Heathenism Satan was cast down to the Earth , Rev. 12. but upon the pulling down of Pope and Popery , he , with all his Regiments , shall be cast into hell , a trap door let fall upon him , sealed up , and so shall not come forth to provoke men to impieties against God for a long time . 2. The second cause of the exceeding great excellencie that shall be in the Subjects of this Kingdome , is the abundance of Grace that will come down from heaven upon them . The 72 Psalm is chiefly , if not wholly spent upon this Kingdome of Christ : v. 6. Ye read thus ; He shall come down [ like rain ] upon the mowen grasse , as [ showers ] that water the earth . Zach. 12.10 . ( I have before sufficiently cleared it ; this and the following Chapter speak directly to the time and businesse I am upon ) I will poure upon the house of David , and upon the inhabitants of Jerusalem , the spirit of grace and supplication , ( the grace of Faith ) they shall look upon me whom they have pierced ; ( the grace of Repentance ) they shall mourn for him as one mourneth for his onely son , and shall be in bitternesse for him . Observe the expression ; 't is not , I will sprinkle grace upon them , but I will [ poure ] grace upon them , the grace of faith , the grace of repentance , in which are comprehended all other graces ; God will then poure out his Spirit upon them abundantly . Chap. 13.1 . In that day there shall be a fountain opened to the house of David ( viz the two Tribes ) and to the inhabitants of Ierusalem ( viz. the ten Tribes ) for sinne and for uncleannesse . We have but small Rivulets , they 'll have the Fountain of the blood of Christ opened , flowing full stream upon them . As I have said before , if these two Prophesies were fulfilled in the dayes of primitive Christians , much more will they be fulfilled in the great and glorious day of Christs kingdom . Take one Text more , Rev. 21 10 , 11. He shewed me that great City , the holy Ierusalem , descending out of heaven from God , having the glory of God , and her light was like unto a stone most precious , even like a Iasper-stone , cleare as Chrystal . Which expressions resolved into their true and native sense , must needs be this ; The abundance of precious and glorious graces God will will then send down out of heaven upon his people . 3. The third and last cause may be made up thus : The pains and vigilancy of Pastors over their Flocks , which will be very great , the Ordinances falling more immediatly then ever , in the Power , Majesty , Authority of God upon their hearts ; the quick and smart acting of Discipline which then will be ; and that spirit of watchfulness that every man will have over himself , and his neighbour also ; every Saint in that day will be not only his own , but his brothers keeper , and stirrer up to the thing that 's good . Jer. 50.4 , 5. In those dayes , and in that time , saith the Lord , [ the children of Israel shall come , they and the children of Judah together ] going and weeping , they shall go and seek the Lord their God , saying , [ Come let us ] joyn our selves to the Lord in a perpetual Covenant that shall not be forgotten . ( But the least part of this Prophesie was fulfilled upon their return out of Babylon ; it chiefly points at a time when Israel and Iudah , all the twelve Tribes shall come together to seek the Lord , and when they shall joyn themselves to God in a perpetual Covenant that shall not be forgotten ; they renewed their Covenant upon their return out of Babylon ; but that hath been long since forgotten ; but when they shall be called again , then their Covenant with God will be perpetual indeed , from generation to generation , and never be forgotten more ) but that which I aym at in this Scripture , lies in these words [ Come , let us ] their zeal will mightily provoke one another ; you have yet a more pregnant place for it . Zich . 8.20 , 21. Thus saith the Lord of Hosts , it shall come to pass , that there shall come people , and the inhabitants of many Cities ; and the inhabitants of one City shall go to another , saying , let us go speedily to pray before the Lord , and to seek the Lord of Hosts , I will go also . That it speaks how the pulse of Saints will beat one towards another upon the calling of the Jews , the two last verses sufficiently clear it to any indifferent and intelligent Reader . So then ( to give you briefly the summe of what I have said upon this branch of the Kingdom ) Satan , the bellows that blew mens lusts into such flames , shall be taken from amongst them , whereby their natural corruptions shall lie very still in them : Next , God will send down Grace abundantly into their hearts , and nature , which will search out , and exceedingly prevail against the lusts that are in men , though they lie hid never so close , Heb. 4.12 , 13. And lastly , there will be Pastors , Ordinances , Discipline , and keeping Centinel one over another : by all which means , their Gifts , their Graces and goodness will be raised to a more abundant height then otherwise they would or could have been . I tell you , there will be gallant times for grace and holiness , such as the world was never acquainted with before . Eigthly , his reign will be wonderful for the peace that shall accompany it : when once the great Battle of God Almighty is fought and past , Christ will then appear to the world to be the true Melchisedech , not only King of Righteousness , ( as I but now shewed you ) but also King of Salem , i e. King of peace , ruling all the Kingdoms of the world ( for the generality of them will be his ) in external peace . Isa . 9.6 , 7. To us a Child is born , to us a Son is given , he shall be called the Prince of Peace ; of the increase of his government and peace , ( i. e. his government of peace , or peace of his government ) there shall be no end ( and that this be not limited to internal peace ) it follows , upon the Throne of David to order and establish it : but Davids Throne and government of peace was external ; therefore so also shall Christs be . Isa . 2.2 . It shall come to pass in the last dayes , that the Mountain of the Lords house shall be established upon the top of the Mountains , and all Nations shall flow unto it . ver . 4. He shall judge among the Nations , and rebuke many People , and they shall beat their Swords into Plough-shares , and their Spears into pruning hooks , and National shall not lift up sword against Nation , neither shall they learn war any more . Isa . 11.6 , 7 , 8 , 9. The Woolf shall dwel with the Lamb , the Leopard shall lie down with the Kid , the Calf , the young Lion , and the fatling together ; and a little Child shall lead them . The Cow and Bear shall feed , their young ones shall lie down together , and the Lion shall eat straw like the Oxe . The sucking Child shall play on the hole of the Asp , and the weaned Child shall put his hand on the Cockatrice den . They shall not hurt nor destroy in all my holy Mountain ; for the Earth shall be full of the knowledge of the Lord , as the waters cover the Sea. The Prophet goes on in the 10 , 11 , 12. verses concerning this Kingdom , and , sayes he , ver . 13. The envy also of Ephraim shall depart , the adversaries of Judah shall be cut off , Ephraim shall not envy Iudah , Iudah shall not vex Ephraim . Isa . 60.18 . Violence shall be no more heard in thy Land , wasting nor destruction within by borders ; and therefore is it ver . 11. Thy gates shall be open continually , they shall not be shut day nor night . And sure such a City who never shut their gates , take themselves out of all possibility of danger . This 11. ver . S. Iohn quotes , Rev. 21.25 . The gates of it shall not be shut at all by day , for there shall be no night there , ( i. e. ) no night of darkness caused by enemies , wars , sorrows , oppressions ; for ( saith Christ ) I will make all thine Officers peace , Isa . 60.17 . There were no end of giving you Scriptures that must of necessity be understood of the peace of this Kingdom . Rev. 21.2 , 3 , 4. Ezek. 34.24 , 25. My servant David ( meaning Christ ) shall be a Prince amongst them . And I will make with them a Covenant of Peace , and will cause the evil beasts to cease out of the Land , and they shall dwel safely in the wilderness , and sleep in the wood , ( i. e. ) without fear or danger , which is unusual and unknown . Ver. 28. They shall no more be a prey to the Heathen , neither shall the beasts of the Land devour them , but they shall dwel safely , and none shall make them afraid . He gives you light ver . 29. when this shall be , And I will raise up for them a plant of Renown , and they shall be no more consume with hunger in the Land , neither bear the shame of the heathen any more . This place cannot be fulfilled yet , since Ezekiel spake it ; for they have been a prey to the heathen , beasts have devoured them ; they all bear the shame of the Heathen at this day : But when the time comes that this promise shal be fully made good to them , these things shall never befall them more , but there shall be peace to him that comes in , and to him that goes out ; they shall have peace extended to them like a River , as the expression is , Isa . 66.12 . He speaks to our present purpose , as the context there clearly gives it . Ninthly , His Reign will bring wonderful plenty , and outward prosperity to his Subjects , Isa . 30.23 . Then shall he give the rain of thy seed that thou shalt sow the ground withall , and bread of the increase of the earth , and it shall be fat and plenteous ; in that day shall thy cattell feed in large pastures , ver . 24. The oxen likewise and young asses , that ear the ground , shall eat clean provender which hath been winnowed with the shovel , and with the fan . There being such plenty , they will not grudge it them , they may well afford them clean provender . The two following verses , I quoted under the sixt Head ; they speak of the abundance and increase of Blessings Spiritual , all which ( says the Prophet ) shall be in the day of the great slaughter , Rev. 19.20 . And when God shall binde up the breach between the two Tribes and the ten , then there will be plenty of all things , not only for the soul , but also for the body . Isa 60.16 . Thou shalt suck the milk of the Gentiles , and shalt suck the brests of Kings ( you must take special notice of this all along , that the great and glorious Promises of this Kingdom are made primarily and chiefly to the Nation of the Jews ; the Nations of the Gentiles not excluded ; they also shall share in them , according as they shall come in to Christ ) ver . 17. For brass , I 'le bring gold , for iron silver , for wood brass , and for stones iron ; I will also make thy officers peace , and thy exactors righteousness ; They shall not bee impoverished by those that bear rule amongst them . Ezek 34.26 . I will make them and the places round about my hill , a blessing ; and I will cause the showre to come down in his season , and there shall be showers of blessings . ver . 27. And the tree of the field shall yield her fruit , and the earth shall yield her increase . Rev. 21.24 . The Kings of the earth shall bring their glory and honour into it . ver . 26. And they shall bring the glory and honour of the Nations into it . Time was , and in part yet is , that the Kings and Kingdoms of the world brought the glory of their power and wealth , and laid it all down at Antichrists feet to enrich him , to make him a pompous pamper'd Beast ; but the days are certainly comming wherein they shall make as much haste to lay down all the feet of Jesus Christ and his People , according to that Dan. 7.27 . the kingdom and dominion and greatness of the kingdom under the whole heaven , shall be given to the People of the Saints of the most . High , and all dominions shall serve and obey him . Tenthly , The setting up of this Throne of his will make such a change ( from bad to good ) in all points , that in Scripture t is called a new world . Rev. 21.1 . And I saw a new heaven and a new earth , for the first heaven and the first earth were past away , viz. The Political Heavens and Earth of Popish wordly powers , they vanished , and new ones came up in their place . According to this Text must divers others be understood , Isa 66. from the 18. verse to the end of the Chapter , the Prophet Treats wholly of this Kingdom . In the last verse , he bids you look on the carcases , of the men that had transgressed against Christ , how remarkably and everlastingly they are destroyed : In the 18 , 19 , 20. verses , you have the Calling of the Jews , and Nations of the Gentiles : In the 21. and 23. verses , you have the Ministers and Ordinances of the Gospel set * forth ; and verse 22. all this called new heavens and new earth . In the Margent of this Scipture , there are divers quotations : I would commend two of them to your notice ; One is , Isa 65.17 . For behold I create new heavens , and new earth ; and the former shall not be remembred , nor come into my minde . That which God will do , is so strange , so mighty a Work , that in comparison of Gods former Works of Providence , t is called a Creation of new Heavens and new Earth , which cannot be understood concerning the material Heavens and Earth ; for 't is a Prophesie of something to come , that then was not ; but there was as much , yea the very same Heavens and Earth ( properly taken ) then , as there is now , or ever will be ; there will be no change in the now Visible or Material Heavens & Earth , but the same Earth , Sea , Sun , Moon , Stars to Christs last coming : Therefore the Prophet means and calls them [ new ] in respect of former ones ( as t is in the Text ) the former shall not be remembred , Honoris gratiâ : The Political Heavens and Earth ( as I said before ) of the Pope and Popish worldly Kingdoms , these shall pass away , and Christ shall set up new Heavens , viz. a Heavenly King and Government over all the World ; Heavenly Officers to rule under him , Thy exactors shall be righteousness ; heavenly Ordinances , heavenly gifts and graces shall shine forth , heavenly Pastors and Discipline : and a new earth of external peace , and external plenty : the following verses of that 65. of Isaiah , will force your thus to understand it . The other Scripture the Margent quotes , is 2 Pet. 3.12 , 13. Looking for , and hastening to the coming of the day of God , &c. Nevertheless we , according to promise , look for new heavens and a new earth , wherein dwelleth righteousness , q.d. though I bid you look for and hasten to the great day of God , wherein all shall be set on fire ; yet nevertheless ( take special notice how that word [ nevertheless v. 13. ] comes in ) do not fear that you shall lose that glorious Kingdom upon earth , that your hearts are generally so much set upon . ( Act. 1.6 , 7. Lord , wilt thous now restore the kingdom to Israel ; That the Messias would do it , 't was commonly known , and believed of all the Jews , and by these taken for granted ; our Saviour denyes not the matter of their Quaere , suffering them to go on in their Faith of the thing it self , only gives check to their curiosity , It is not for you to know the times and seasons the Father hath put in his own hands . ) Fear not ( say Peter ) before the great and last burning , we ( groundedly from a promise ) expect that God will make , and give us ( in our Posterity ) new heavens and new earth , in which shall dwell , none of that base ungodliness , the present heavens and earth of the Kingdoms of this World are full of , but in which shall dwell Righteousness ( as t is Rev 9 8. ) He names the chief thing in Christs Kingdom , which will bring with it all the rest I have spoken of to you . If we that live now , who have taken notice of the present state of things , might be raised out of our graves , and have a full view of the Kingdom Christ will set up everywhere , certainly there would be no more spirit in us ; we should cry out , here is noting of that World that was when we were upon earth ; we see none of the old Kings and Queens , old Rulers , old Governments , old Sins and Sinners , old wayes that formerly were ; all the old things are gone , and behold all is become new : Here 's a new King , and new Officers , new kinde of Preachers , new Ordinances , new Discipline , new Saints , new Church , new State , all 's become new : Why , this is not the World that was when we were alive ; behold here 's a new World that the Lord Christ Omnipotent hath Created . Lastly , This Kingdom shall be of no small continuance . Surely Christ will not be at all this care , cost , pain , to pull down , to set up , to make a new World of it , and all this but for a day , or a year . Antichrist had a thousand two hundred and threescore years to play Rex in ; now indeed 't is pitty Christ should not have as long a Reign in the World at least . It is not for us to know the times and seasons the Father hath reserved in his own hands . But I le tell you what Scripturer saith to it . Isa . 65.17 . he had promised ( as I told you ) to create new Heavens and new Earth , and lest you should mis-understand this new Heavens , and new Earth , what they are ; he tels you , ver . 18. I create Jerusalem a rejoycing . and her people a joy ; that I mean ; but when shall this be ? Why , ver . 19. When the voice of weeping and crying shall be no more heard in her ; which must needs point at a time after the destruction of the Temple ( for then there was weeping and crying enough amongst them ) viz. upon the now so much expected Calling of the Jews , and setling of them again in their own Land , at which time , ver . 22. They shall not build , and another inhabit ( as it had been often formerly with them ) they shall not plant , and another eat ; but they shall dwell in their own houses , and eat their own labours : But for what space shall this joy and settlement of theirs be ? It follows [ Mine elects shall long enjoy the work of their hands ] they shall enjoy their new heavens and new earth a [ long time ] Rev. 20 2 , 3 , 4. The angel laid hold on Satan , and bound him at thousand years ; and the Saints lived and reigned with Christ ( successively , generation after generation ) a thousand years . T is very likely , this is a certain number for an uncertain ; but whether it be more or it be less , questionless this expression of a [ thousand years ] assures us of a very long time . Isa 60.15 . I will make thee the joy of many generations ; not a few but many generations . I leave it to your judgement what number of years ( in this case ) are to be accounted many ; the Saints shall enjoy this blessed , this glorious reign of Christ for many generations . But that which goes immediatly before is this , I will make thee an eternal excellency , speaking of the Church : The word [ eternal ] here being to be understood comparatively , to other great Kingdoms that have been set up , and in time fallen , must import a duration as great as to the end of the World ; an eternal excellency ( i. e. ) an excellency while the World stands , according to Dans. 2.44 . In the dayes of these Kings shall the God of heaven set up a kingdom , which shall never be destroyed , and the kingdom shall not be left to other people , but shall stand for ever . Dan : 7.14 . His dominion is an everlasting dominion , which shall not pass away , and his kingdom that which shall not be destroyed . But you le say , how can this be reconciled with that , Rev. 20.7 , 8 , 9. When the thousand shall be expired , Satan shall be loosed out of prison , and shall go out to deceive the nations which are in the four quarters of the earth , Gog and Magog , to gather them together to battell , the number of whom is as the sand of the Sea : And they went up on the breadth of the earth , and compassed the camp of the Saints about , and the beloved City , hoping to make an end of them at once , that the world might be troubled with them no more . Where is the glorious Kingdom of Christ at this time , shall it not be even broken and lost ? I answer . 1. 'T is nowhere said , Christs Reign in the height of its excellencie , and utmost amplitude or extent of it should be everlasting ; we do not anywhere read that . 2. A people Christ will have ; all the Saints will be his ; and be they never so few , he may truly be said to rule in and over the kingdome of the Saints ; Earthly and worldly kingdoms may , but none of the Spiritual kingdome made up of Saints ever was or ever will be taken from him . 3. Thought the Devil ( turned loose ) deceive the nations in the four quarters of the earth ; yet I do believe Christ will hold his own in the nation of the Jewes . Isa . 60.20 , 21 , Thy sun shall no more go down , neither shall thy moon withdraw herself ; for the Lord shall be thine everlasting light , and the dayes of thy mourning shall be ended . Thy people shall be all righteous , ( generally righteous ) they shall inherit the land for ever . Isa . 59.20 , 21. The Redeemer shall come to Sion , and unto them that turn from transgression in Jacob , saith the Lord , as for me , this is my covenant with them ; my Spirit that is upon thee , and my words which I have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of them mouth of thy seeds seed , saith the Lord , from henceforth even for ever . To convince you that this place is properly alleaged for this purpose , see Rom. 11. where all confesse the Apostle purposely sets himselfe to treat concerning the calling of the Jews : v. 25. sayes he , Blindnesse in part is happened to Israel , untill the fulnesse of the Gentiles be come in , and so all Israel shall be saved ; as it is written ( Isa . 59.20 . ) There shall come out of Sion the Diliverer , and shall turn away ungodlinesse from Jacob. And sayes God , when I shall make this good unto them , I will bind my self to them by covenant , that my Spirit which I shall put upon them , my word which I shall put into their hearts and mouth , shall not depart from them , nor from their seed , nor from their seeds seed , while the world stands . I say , surely the people of the Jewes , when once they are brought in to Christ again , they 'l not forsake him any more for ever ; which will be enough to make Christ a visible kingdome upon earth : And when all the powers and policies of the world are united in this designed of compassing , and so destroying the holy City . Christ will not suffer his Scepter to be wrested out of his hand , nor the visibility of his kingdome and dominion to faile , and therefore * fire comes down from God out of heaven , and destroys them , Rev. 20.9 . whereupon the glory of this Church and Kingdome will revive and flourish again ; and thus his dominion is an everlasting dominion which shall not passe away , and his Kingdome that which shall not be destroyed . When we speak of the great and glorious Rule and Kingdome of Christ over the generality of nations , peoples and languages , ( as here we do ) of this we say only , it shall last a long time , it shall continue a thousand years , it shall be the joy of many generations . You see the Point ( I doubt not to say it ) is a sure and impregnable truth . viz. Vpon the breaking to peeces of the Church to Rome , the Lord Christ will reign , and King it so , so gloriously , as he never did in the world before . Vse 1. For application , thus : But little cause have all Gods people to let their hearts be sadded , when they see the famous Governments and Grandeour of this World broken to peeces and laid in the dust . Did they rightly understand their true interest , it would no more trouble them , then the pulling down of an old rotten smoaky cottage doth any man , that a strong stately house may be set up for him in its room . It God throw down the powers , the greatnesse of the kingdoms of men , it is that he may bring , in the place thereof , the power and greatnesse of the kingdom of his Son. T is storied , when the War began in Germany , ann . 1619. that a great Brasse-image of S. Peter ( that had , Tu es Petrus , & super te adificabo ecclesiam meam , engraven upon it ) standing in S. Peters Church at Rome ; a great and massie sone fell down upon it , and so shattered it to peeces , that not any word or syllable of that sentences was legible , but only these , Aedificabo Ecclesiam meam , I will build may Church . Certainly out of these Wars that are now on foot ( as I touched in the close of the last point ) out of the ruines and ashes that shall be made , he will bring forth the most glorious Kingdom and frame of Government that ever the World saw . Carnal Reason may say , 't is pitty that such persons , such families , such constitutions should be shaken to pieces : but I speak to those who profess to live by a principle above Carnal Reason , above flesh and blood ; to you that profess your selves born of God , Members of Christ , Subjects of his Kingdom , that profess 't is your everlasting joy to see the Crown set upon the head of Jesus Christ ; T is a hard Riddle to me , that it should at all go to your hearts to see great but barren Mountains cast into the Sea , that so the way may be made plain for our Lord and Saviour Jesus Christ , and for his Kingdom . Vse 2. The second thus , It were to be wished that every one would set themselves upon the stretch , to hasten to bring on this Kingdom . Set up that Kingdom in thy self which comes not with observation ( as our Saviour speaks ) that Kingdom which consists in righteousness , peace , and joy in the Holy Ghost , Rom. 14.17 . Let Christ , his Truth , and Worship rule in thee , and over thee . Lay down thy self , thy name , thy estate , thy All , at the feet of his Will. Set up as much of Christ and his Kingdom in thy Family as thou canst : suppress sin in it as far as thy power will go ; set up Duties of Religion in it , & bring all under the power thereof . Oh that Magistrates would not stand consulting chiefly what sutes best to the Interest of the State ; but what sutes best to the Interest of Jesus Christ , and will most help on his Kingdom . Certainly setting up , standing by , and countenancing in Spiritual , Powerful Ministery ; not suffering Sabbaths and Ordinances to be prophaned and affronted ; good Learning and Holiness maintained in the Universities and other inferiour Schools ; Judgement and Justice executed without respect of persons ; I say , doubtless these things would contribute much towards the enthroning of the great King of kings . Oh but some man will say , I am a poor wretch , I can do noting towards the hastening this Kingdom you speak of . That 's strange . Canst not thou go into thy chamber or Closet , and there lament the Antichristianism that is in the present Governments of the World ; tell God that he 's Omnipotent , and so is able to remove whatsoever stands opposition to the Kingdom of his Son ; minde him of his many promises that he will do it ; Ask him , if he should fail , what would become of his Faithfulness , of his great name Jehovah ? and then cry , Lord , let thy Kingdom come ; Lord , how long yet ; Lord , when shall it once be ? Be assured of it , God may be stirred up much by fervent praying , to hasten his Work. You have a very notable place for this , Psal . 102. ver . 13. to ver . 19. Thou shalt arise and have mercy upon Zion ; for the time to favour her , yea the set time is come . Thy servants take pleasure in her stones , and favour the dust thereof . So the Heathen shall fear the name of the Lord , and all the Kings of the earth thy glory . He will regard the prayer of the destitute , and not despise their prayer . This shall be written for the generation to come , and the people which shall be created shall praise the Lord. What shall be written for the generations to come ? what shall the People which shall be hereafter created , praise the Lord for ? Why this , that when the Lord shall build up Zion , and so appear in the glory of his power and grace , as to make the heathen and all the kings of the earth to fear his name , he will therein have regard to the prayer of the destitute : The word that is here translated [ destitute ] signifies arbusculum nascentem in deserto , a poor shrub in the wilderness , which every beast is ready to bruise , or tread upon , a poor shrub that is low and mean , and despicable . When the Lord shall appear in his Glory , and build up Zion in its Glory , he will do it in reference to the prayers , and sighs , and wrestlings of such poor shrubs as the weakest and meanest of you are : and therefore says the Prophet , Ye that make mention of the Lord , keep not silence , give him no rest till be establish , till he make Jerusalem a praise in the earth , Isa . 62.6 , 7. q.d. You that are Saints indeed , and make mention of the name of God in prayer , follow him , hang about him , let him not have a quiet day ( when argument fails , yet importunity may do much ) till he have broken Antichrist , and all the powers of this World that stand in the way of the Gospel , till he have set up the Kingdom of his Son , made his name great and glorious in all the earth . You poor of the flock may do more toward this work then you are aware of ; Wherefore I beseech you stand fast in the faith , pray without ceasing , quite your selves like men . Oh! but I shall not live to see it , nor share in the joy of Gods People , and glory of this Kingdom . My Answer to thee is thus . 1. If God take thee to Heaven before , thou canst be no great looser by that ; thou shalt drink there at the Fountain-head of glory , when those thou hast left behinde must drink but of the streams of Grace at a far greater distance . 2. The News of this Kingdom set up , will be quickly brought to heaven , and spred all up and down there ; thou mayest as well enjoy the comforts of it there , keep a day of thanksgiving there , and sing thy Hallelujahs with the spirits of just men made perfect , to Him that sits upon the throne . 3. Get upon mount Nebo , however , and thence look into the Canaan that flowes with milk and hony ; setting an eye of faith upon the Prospective of Promises , thou mayest bring it very near to thee , and have a very clear view of it . Heb. 11.1 . Faith is the substance of things hoped for , the evidence of things not seen . v. 13. These all dyed in the faith , not having received the promises , ( i. the matter of them ) but having seen them afar off , were perswaded of them , and imbraced them . Though the great things promised were far off from them , yet by saith and strong perswasions of the truth of them they brought them very near , so that they took them in their arms and saluted them , as the word in the original imports . Abraham , though he lived many hundred years before Christ , yet he rejoyced to see his day , He saw it and was glad , Joh. 8.56 . he could improve faith and promises to as much comfort and joy of heart , as old Simeon did the very taking him up in his arms : it applies it self . I remember what Jacob ( when he lay upon his death-bed ) said to his son Joseph , Gen. 48.21 . Behold I dye ; but God shall be with you , and bring you to the land of your fathers . Thus when thou liest upon thy last bed , thy children and friends coming with blubber'd cheeks and heavy hearts to take their leaves of thee , thou mayest tell them , Behold I dye ; but this is the support and comfort of my heart , God shall be with you , God will let you see the good dayes he hath spoken of in his word , even from generation to generation : I dye , and must never see the glory of Jesus Christ in his Churches upon earth ; yet Posterity shall see it , the Saints of God in after-ages shall enjoy the comforts , the blessednesse of it : and that 's life to me in the midst of death ; I rejoyce in that , and glory in that with joy unspeakable . FINIS . Reader , I Would have thee rest thy heart assured of this , That the 21 & 22 Chapters of the Revelations , are a Description of a State of a Church here below , ( yet in allusion to Heaven . ) Amongst many reasons which might be given for it , take these three . 1. It is called the New Ierusalem , coming down from God out of Heaven : And behold , the Tabernacle of God is with men , and he will dwell with them , chap. 21.2 , 3. The Church triumphant is taken up from the earth into heaven ; and the spirits of just men made perfect , may more properly be said to dwell with God , then God with them . 1 Thess . 4. Then shall we for ever be with the Lord. 2. It 's said , the Kings of the earth do bring their glory and honour into it , v. 24. Into the Church of Christ on earth , for the further completing of the Churches happinesse : We all know , the glory and honour of earthly Kings is of no esteem in heaven , can adde nothing there . 3. It is said , The leaves of the Tree , Rev. 22.2 . are for the healing of the Nations , meaning the Spiritual sores and wounds of hte Nations : But surely there are in Heaven it self neither whole Nations nor persons , that stand in need of any healing whatsoever . VVherefore it may safely be concluded , the 21. and part of the 22 Chap. of that Book , are a Description ( in high expressions and metaphors ) of the State of a Church here upon Earth . E. H. Notes, typically marginal, from the original text Notes for div A86099-e240 * Thursday Lectures at Horsham in the county of Sussex . Notes for div A86099-e930 * Ann. Christi 66. Ann. Neronis . 11. Notes for div A86099-e18760 In this ( as also in many other Prophesies ) Evangelical matters are clad with legal and old terms . * Though under Legall terms . * Some judgment or destruction , that all must acknowledge to be from God. 
A65863	----	The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers. Whitehead, George, 1636?-1723. 1669 Approx. 483 KB of XML-encoded text transcribed from 101 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A65863 Wing W1925 ESTC R19836 12290642 ocm 12290642 58882 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65863) Transcribed from: (Early English Books Online ; image set 58882) Images scanned from microfilm: (Early English books, 1641-1700 ; 930:16) The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers. Whitehead, George, 1636?-1723. [28], 71, 72, [4], 73-96 p. [s.n.], London : 1669. Reproduction of original in Huntington Library. "An answer to Thomas Danson's Synopsis of Quakerism ..." begins new paging. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Divinity. Madox, William. Danson, Thomas, ca. 1624-1694. Stillingfleet, Edward, 1635-1699. Owen, John, 1616-1683. Vincent, Thomas, 1634-1678. Society of Friends -- Doctrines. 2004-11 TCP Assigned for keying and markup 2005-01 SPi Global Keyed and coded from ProQuest page images 2005-02 Judith Siefring Sampled and proofread 2005-02 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE Divinity of Christ , AND Unity of the Three that bear Record in Heaven . WITH The blessed End and Effects of Christ's Appearance , coming in the Flesh , Suffering and Sacrifice for Sinners , confessed and vindicated , By his followers , called Quakers . And the principal matters in Controversie , between Them , and their present Opposers ( as Presbyterians , Independants , &c. ) Considered and Resolved , according to the Scriptures of Truth . And more particularly to Remove the Aspersions , Slanders , and Blasphemies cast upon the People , called QUAKERS , and their Principles , in several Books , Written By Tho. Vincent Will. Madox their railing Book , stil'd , The Foundation , &c. Tho. Danson , his Synopsis , John Owen , his Declaration , Which are here Examin'd and Compared by G. W. And their Mistakes , Errors , and Contradictions , both to themselves and each other , made manifest . As also , A short Review of several Passages of Edward Stillingfleet's ( D.D. and Chaplin in Ordinary ( so called ) to his Majesty ) in his Discourse of the Sufferings of Christ ; And Sermon preached before the KING ; wherein he flatly Contradicts the said Opposers . Mark 14.56 . For many bare false witness against him , but their witness agreed not together . Coll. 2.8 . Beware lest any man spoyl you through Philosophy and vain deceipt . 1 Tim. 6.3 , 4 , 5 , 20. If any man consenteth not to the wholsome words of our Lord Jesus Christ , &c. he is puft up , or proud , &c. Acts 24.14 . After the way which they call Heresie , do I Worship the God of my Fathers , believing all things which are written in the Law and the Prophets , &c. London , Printed in the Year . 1669. An Epistle to the Presbyterians and Independants , and their Rough Hearers , who profess the Scriptures to be their Rule , whereby they are examined and tryed , and their wayes discovered . 1 st . WHether do the Scriptures speak of Three Persons in the God-head , according to your own Rule , in these express words ; let us see where it is written ? Come do not shuffle , for we are resolved that the Scriptures shall buffet you about , and that you shall be whipped about with the Rule . 2 dly . Where doth the Scripture speak of Christ's Righteousness imputed unto Unrighteous men , who live in their sins ; and that in their Unrighteousness and Sins they shall live and die ? seeing that Faith purifies the heart from unrighteousness ; And he that believes passes from Death to Life , and so from Sin that brought Death . And he that receives Christ , receives Righteousness it self by Faith in him , the Lord , the Righteousness , this is Scripture . 3 dly . And where doth the Scripture say , That a man shall not be made free from sin ? and that it is not attainable in this Life ? Let us see where ever Christ , or the Prophets , or Apostles , preached such Doctrine ? Give us plain Scripture , without adding or diminishing , for Christ's , bids men be perfect ; and the Apostle spoke Wisdom among them that were perfect . 4 thly . You that deny Perfection , do ye not deny the One Offering , Christ Jesus , who hath perfected for ever them that are Sanctified ? Do you not deny the Blood of Christ Jesus , in trampling it under your feet , and the Blood of the new Covenant ; which Blood of Christ cleanseth from all sin ; and whose garments are made white by the Blood of the Lamb ; and he throughly purges his floor with his Fan , and gathers his Wheat into his Garner . 5 thly . And did Christ make Satisfaction for the sins of men , that they should live and die in their sins ? for he came to save his People from their sins ; and so he Died for them , that they should not live to them , but to God through him . 6 thly . Where do the Scripture speak of a Trinity of distinct Persons , from Genesis to the Revelation ? give us plain Scripture for it , without shuffling , adding or diminishing , you that talk so much of Scripture to be your Rule ; for the Father , Word , and Spirit , this is owned according to Scripture , and they agree in One. And we charge you to give us a plain Scripture that saith there are three separate Persons ; let us see Scripture , we will have Scripture for it , or otherwise be silent . 7 thly . And where do the Scriptures say , That Christ the Light of the World ( which enlighteneth every one that cometh into the World ) is not sufficient to guide men to Salvation ? Christ saith , Believe in the Light , that you may become Children of the Light , and Children of the Day ; and who walk in the Light , there is no occasion of stumbling ; And this is the Condemnation that Light is come into the World , and men love Darkness rather than Light , because their deeds be evil ; And is not the Light sufficient , that lets a man see whether his deeds be wrought in God , read John 3. 8 thly . Where doth the Scripture say , from Genesis to the Revelation , That the true Faith of God is without Works ? Hath not Faith works that purifies the heart ? Doth it not give Victory ? Will you deny the Works of Faith , because the Works of the Law was denyed by the Apostle ? 9 thly . Where doth the Scripture say , That it self is the Word of God ? Do you not belye the Rule here ? For , doth not the Scripture say , That Christ is the Word ? and the Scriptures are Words : read Exodus 20 , and Revelation 22. He that adds to these Words , and takes from these Words , the Plagues of God are added to him . So see whether you are not adders to these Words , as it is made appear before ? And Christ saith , My words that I speak unto you , they are Spirit and Life , &c. And in many places of Scripture God saith , My Words : Doth not Scripture signifie Writing ? For all your high Schollar-ship , you may go to the English School-Master , and it will tell you what it signifies ; What is all the writing in Peoples hearts ? Is Paper and Ink in Peoples hearts ? Come , do not cheat People , but confess truth ; you affirm Scripture to be the Rule , but are found contrary to the Rule . But , what is all the Scripture the Rule , from Genesis to the Revelations , to walk by and practice ? Or , what part of Scripture is the Rule ? are Herods words , Pharoahs words , Nebuchadnezars words , Judas words , the Jewes words , Jobs Friends words , the Devils words , the Offerings and the Sacrifices ? &c. Come , what part of Scripture is your Rule ? Distinguish : For you say the Scripture is your Rule ? Is it all a Rule for practice ? Must we obey every tittle of it ? for we own the Scriptures more then you do , which Holy Men of God gave forth , Christ Jesus , and the Apostles and Prophets ; and they made a distinction , but you make none : Do not go with your Malice and envious minds , to possess the People , and say , That we dis-esteem the Scriptures , for we esteem Scripture more than you do , that have kept People under your Teaching , that they might be paying of you , and so make a Trade of them . The Scriptures speaks plentifully concerning Christ being the Word of God : God is the Word , is not this Scripture ? And in the Beginning was the Word , and all things were made by the Word : and , were all things made by the Scriptures ? — And we say the Scriptures are a better Rule than your Directory ; for if the Scriptures be the Rule , why do you set up a Directory to be your Rule ? What! will you bore out Peoples eyes , that they shall not see how you dissemble : And why did you make a Church Faith at Savoy in eleaven dayes time , if the Scriptures be your Rule ? But it seems the Scriptures are not a sufficient Rule for you ; but your Directory and your Church Faith , it seems , is your Rule ; Scriptures are not sufficient to be your Rule . And , why do you deny Common Prayer , and set up a Directory and a Church Faith of your own making ? And there , in your Directory , do you not set up your Imaginations and Meanings above Scriptures ? Come , People will not sell their Wits , Reason , and Understanding : Come , People , you all know that when you come to discourse with these Presbyterians or Independants about Scriptures , who say it is their Rule , they will presently fall , and give it a meaning , and say it is their Opinion and Judgement , and conceive it to be so . — And so then the Presbyterians and Independants Meanings , and Opinions , and Thinkings , and Conceivings , and Imaginations , and Judgements ; this must be the Rule , and not the Scripture : then you must not take it as the Scriptures speake The Quakers will take it Literally , cry they , and these have been the Presbyterian , and Independant tricks , this long time . — What think you , do we not know your tricks ? And so you would make People believe what an Esteem you have of Scriptures ; when it is nothing but Meanings , and old Directory , and Church Faith ! Do you think we have forgot your old Malice and Envie , when you haled above three thousand of us to Prison in the other Powers dayes , and persecuted to Death about thirty three , which stands upon Record to this day , whose Blood you have drunk , and mingled with your Sacrifice , and whose innocent Blood lies upon your heads ; Was the Scripture your Rule to do thus ? Nay , Christ bids you love Enemies , let Scripture be your Rule ! Have you not been like Judas , and the Persecuting Jewes , and the Heathen , that Persecuted the true Christians ? You have banished the Rule which is to love Enemies , and love one another : And Christ saith , Freely ye have received , freely give : But you will not give freely , for you have not received freely ; You will have the Club and the Bagg ; For , what havock have you made of them that could not put into your mouths ! what Imprisoning and spoyling of Goods did you make when you had Power ! this is not Gospel ; this is besides the Rule : You are worse than the outward Jewes , for where did they ever take trebble damages of them that did not hire them ? It was time for the Lord to bring you down , who are judged by your own Rule . 10 thly . And why do you belye the Quakers , with saying , That your good Works ( that is of self ) are the Meritorious Cause of Justification . Answ. Christ Works all our Works in us , and for us , who is our Justifier ; S. F. hath sufficiently cleared this matter , and answered you . 11 thly . And where doth the Scripture say , The Works of Faith , and the Works of Grace , and the Fruits of the Spirit , are sinful ? 12 thly . And where do the Scriptures hold forth the Sprinkling of Infants , and call it an Ordinance ; and tell of a Sacrament , and call it an Ordinance . Let us see Scripture for these things , and that the Apostles practised them as you do ; and whether your practises were according to theirs ? And have you the same Power and Spirit as they had that gave forth Scriptures ? Answer plainly in plain words of Scripture , that you do not err from the Words and Rule which you say is your Rule . — But do you not remember , you Presbyterians and Independants , what havock you made of the Goods of the People of God , whom in scorn you called Quakers , because they would not pay for the Bread and Wine you eat and drunk ; you drunk it your selves , and eat it your selves , and made them Pay for it ; did the Apostles ever do so , to spoyl any ones Goods , because they would not pay for their Bread and Wine they eat and drunk ? Come , let us see your Scripture , your Rule , which you boast so much of for these things , who make People believe it is your Rule ; let us see a Rule for this : But you grumble , because you have not Power to fall upon the Quakers , to make them pay for your Bread and Wine you eate and drink , as you have done formerly ; and then when you have done , boast that Scripture is your Rule , and you say this is Gospel , this is Glad Tydings , is it ? and then you spoyl their Goods for your Bread and Wine . Where were you in the time of Persecution ? we could see but few of you then ; for then you slunk into Holes and Corners , & had out your Scouts ; and now when you have a little Liberty , what a bawling you make against Quakers ? You are a little hungry bitten , because you have not Tythes , and Easter Reckonings , and Midsummer Dues , and Money of the Quakers for your Bread and Wine ; will you avenge your self of the Quakers ? 13 thly . And do you not say , That your Sanctification , and Justification , and your Prayers , and Graces , and Faith , all are imperfect ? ( as manifest in you ) Is not Christ Justification , and Sanctification ? And must you not Pray in the Spirit of God ? And is it not perfect ? What darkness is this ! Must not Christ be in you ? And , is not he in you ? and Faith in you ? and the Spirit of God in you to Pray by ? And so if it be imperfect , then it is your own Praying , and your own Justitication , and Sanctification , and Faith , and Application ; it 's of your own making , and not Christ's ; for Christ is perfect , who Sanctifies and Justifies , and his Spirit is perfect . Priest Danson , Presbyterian , how now ! Dost thou not bring Cardinal Pool , and Aquinas , and Aristotle , to prove thy Assertions , and thy Imaginations ? it seems Scripture is not sufficient : Thou wouldst make People believe , that the Presbyterians were against the Papists and Heathen both ; but now they must be the Presbyterians Patrons , and yet could make People believe that the Scriptures were their Rule ; but this must be their Rule , the Papists and the Heathen : Read Danson's Synopsis of his Quakerism , what a bundle of Lyes he hath drawn up together ; he may take them home to himself . 14 thly . And why do you Presbyterians cry against the Quakers Light , which is Christ , as being but an Heathenish light ? and now to oppose them , you are fain to run to the Heathen , and to the Papists , to find Arguments ; and then tell People the Scripture is your Rule ( O Deceipt ! ) 15 thly . Where doth the Scripture speak of an Humane Nature of Christ in Heaven ? Is not Christ and his Body Glorified , and he the Lord from Heaven ; for is not Christ's Nature Divine , and his Soul Divine , which comes out from God ? And where is his Soul called Humane ? Come to the Accidence again , thou that professes thy self to be a great Schollar , tell us what Humane signifies . 16 thly . Thou speaks of Three Persons ; and a man is a Person ; What doest thou infer from this ? Is God a Man ? No , he is a Spirit , I tell thee the Scripture sayes so : Is the Holy Ghost a Man ? It is call'd the Holy Spirit ; and Christ was a man , the man Christ Jesus . — So it seems the Presbyterians can say little of himself , but he hath learned something of the Learned Wotton , in pag. the second , but he doth not tell us what he is , whether a Papist or an Heathen . 17 thly . Thou sayest the Soul is part of man's Nature ; Where doth the Scripture , thy Rule , say so ? For the Scripture saith , God breathed into man the breath of Life , and man became a Living Soul. 18 thly . Thou sayest the word Person cannot properly be attributed to the Father , Son , and Holy Ghost : Why doth the Presbyterians rage so against the Quakers ? It seems you cannot agree among your selves ; because the Quakers speak as the Scriptures do , Father , Son , and Holy Spirit ; and say the Scripture doth not speak of Three Persons , as thou thy self in thy third page sayes the word Person cannot properly be attributed to the Father , Son , and Holy Ghost : See how this man is in Confusion , who saith sometimes there are Three separate Persons ; and another while , the word Person cannot properly be attributed to the Father , Son , and Holy Chost : But we do charge Danson , and his Brethren , to make this good by Scripture in plain words ; — For the Scripture saith , The Father is in the Son , and the Son is in the Father , and the Holy Ghost proceeds from them . — So how can you say they are separated , when they are one in another ? but it shews you have little knowledge of God , or Scriptures either . 19 thly . The Priest saith concerning that distinction in the God-head , it cannot be apprehended by us ; — and yet he will call them Three separated Persons , and a Trinity ; and gives them Names which are not apprehended by you ; you might have been silent then in what you did not apprehend : And yet you will lay Principles down concerning God , the Son , and Spirit , which you do not apprehend your selves , but presume above what is written , and so go contrary to your Rule . — Should you not call the Father , Son , and Holy Spirit , as the Holy Men did call them in the Scriptures ? 20 thly . In the 4th page thou sayest , The Father , the Son , and the Spirit , are said to be Three , yet but one God ; and yet thou sayest we do not know what to call those Three , but Three Persons ; and there is that ascribed to them ( thou sayest ) Properties , which agree not simply . Answ. The Father , Son , and Spirit agree ; but that which you do ascribe , do not agree with Scripture with them , nor among your selves about them . — And if you do not know what to call the Father , Son , and Spirit , but Three Persons , you might have holden your Tongues then , till you did know , who calls them and gives them Names contrary to Scriptures , and the Holy Men of God , who called them Father , Son , and Spitit , who were wiser Men then any of you . 21 thly . And again , in thy 4th page thou sayest Thre Subsistents ( that is Persons , though not strictly , yet proportionably , or Anologically so called ) in the God-head . People ! Did you ever hear such a Mash ? We do charge this Presbyterian to make these words good by plain Scripture , viz. Three Subsistents , Three Persons , and Analogically ; Is this a Scripture word People ? Where did the Apostles use any such dark words ? Hadst thou not this word from the Heathen ? Well , Mark Reader , he sayes there are Three Persons , and Three Subsistents in the God-head ; and hath not he made Four here ? If there be Three in the God-head he hath made Four ; for , what is the God-head ? God is One , and he hath made Three besides ; see pag. 4. of his Book . — And so , in the Title of his Book , he speaks of Three Persons in the God-head ; Are there not Four then ? And in the said 4th page , he sayes , he thinks he hath answered all the Arguments of the Antitrinitarians ; he doth but think so , it seems . Answ. The Scripture saith , 1 Joh. 5.7 . That there are Three that bear Record in Heaven , the Father , the Word , and the Holy Ghost ; and these three are one . But he doth not say that they are separated nor distinct , neither doth call them Persons . — And thus we call them , as the Scriptures call them , Father , Word , and Holy Ghost ; and the Apostle doth not say they are separate , nor distinct ; and we are not to presume above what is written . — We charge you , Presbyterians , to give us printed Scriptures for these following words ; and let us see in what Chapter and Verse they are printed ; Come to the Rule , and do not presume above what is written : Concreet , Abstract , Predicate , the Relative , Co-eternity , Co-essentiallity , Co-equallity , Communication of Properties , Co-essentiallities , Modallities , Suppossitallities , Incommunicable Subsistances , and Hypostatical Unions . — Come , are these words spoken in the Rule , the Scriptures ? let us see the Chapter and Verse , that we may see where such terms are spoken of the Father , Word , and Spirit , which are one ; Had you not them rather from your old Logical and Philosophical Books ? And have not they been your Rule for such words , and not the Scriptures , which the Holy men of God spoke forth . Thou sayest in the 12th page of thy Book , That we must not take Man here for a Person , but a Nature , as you do God , &c. And yet before , thou saidst , That Man was a Person ; and so it is the Nature that is a Person , and not the Man , nor God : but thou hast not defined to us what a Person is , nor what the word Person signifies , for all thy Schollar-ship . — And thou sayest , Ye mean no more then the Name Man to be attributed to Peter , James , and John ; because the same human Nature specifically agrees unto them ; and so is the Name God attributed to each Person , because the same Divine Nature subsists in each of them . Answ. This is a dark thing , to whom will you liken me , saith God ? [ like Peter , James , and John , or like unto some corrupt person ] The Saints were partakers of the Divine Nature ; What do you say of them therefore ; And where do the Scriptures speak that the Nature of God is so simple , &c. where learned you this word ? And where doth the Scripture use these words Accidents and Integrals of the God-head ? and this is your Conceptions and Notions of God , and the Word , and the Spirit , as it 's said in the 13th page of Danson's Book ; It 's a Conception and Notion indeed : — For you say in the same 13th page , The Conception or Notion that we have of the Father , &c. so it 's but a Notion and Conception , it seems , that you have of the Father ; — and then sayes ( suppose ) as a subsistent , or Person , &c. But which of these terms it is , this Notionist hath not declared to us in his 13th page ; — And this Notionist goes on in the said 13th page , and sayes , Nor can we say that the Notion of the Father , as one Person in the God-head , includes the Son ; nor the Notion of the Son , as one Person in the God-head , includes the Father . Reader , Didst thou ever hear the like ! This is but a Notion of the Father , and a Notion of the Son indeed . — And are these Presbyterian Priests like to interpret Scripture with their Notions , Conceptions , and Suppositions ; no , no. No one knows the Father but the Son , and he to whom the Son reveals him ; — Nor none knows the Son but the Father ; and to know God , and Jesus Christ , is Life Eternal ; and none can call him Lord but by the Holy Ghost . — And so this Knowledge is beyond all your false Conceptions , Suppositions , and Notions ; And if the Holy Ghost , the Saints bodies be the Temple of it , which Holy Ghost leads them into all Truth : And if the Holy Ghost be a Person , then have not the Saints a Person in their bodies ? And why did not the Apostle say , That their bodies were the Temples of a Person , according to your Doctrine and Rule , — the Holy Ghost is a Spirit , — and so let us see that Scripture which gives the Holy Ghost the Name of a Person . And he speaks again in his 14th page of Three distinct Persons are one with the God-head ; — Now Reader , is not here Four ? to wit , Three Persons and the God-head ; But Reader , we charge him to give us Chapter and Verse for this Doctrine , for we must order him with the Rule . And then he tells us of a Notion of the Father and including the Son , it 's but his own Notion ; — for if he had known him he would have spoken in a form of sound words , whereby he might not have been reproved . And again , the Presbyterian sayes , the Three Persons are distinct , and the Rule is to be understood that they are One among themselves only in respect of that , wherein they agree not simply . Answ. Reader take notice , he sayes , The Father , and Son , and Holy Ghost , which he calls Three Persons , doth not agree simply ; Is not this contrary to Scripture ? What agreement is this which is not simply ? What! separate distinct Persons , not agreeing simply ! — Come , what is this agreement then , if it be not an agreeing simply ? Tell us what it is by Chapter and Verse ; thou sayes the Scripture is the Rule ? Where doth the Scripture say , That the Father , Son , and Spirit doth not agree simply ? — Didst thou not say , That God was so simple , that he admitted of no parts ; what agreement is this if it be not simple ? What is it then ? tell us . Dost thou not abuse the Father , Son , and Spirit , and Scriptures ? clear thy self ; and make this good , That the Father , Son , and Spirit doth not agree simply ; if not simply , then tell us how ; and give Chapter and Verse for it out of the Scriptures , or else acknowledge thy self to be of a Sandy Foundation . Seeing thou sayst , A Man is a Person , and God is a Person ; and the Scripture saith God is a Spirit , and Christ was conceived by the Holy Ghost , the begotten of the Father . Was Christ the Image of the Father , as he was of the Generation of Abraham , or David , or Adam ? or according to the Spirit ? — Whether of these was he the express Image of his Father's substance , because thou calls the Father a Person ; — And the Scripture sayeth , He suffered according to the Flesh , — which he did not die as he was God ; and the Scripture calls him Son of Man , and Son of God , and he being the express Image of his Fathers substance ; see the Old Translations . And dost thou not , in thy 16th page of thy Synopsis , bring the Greek Philosophers to prove the Persons ? Yes : How now Presbyterian Priest , thou hast run beside thy own Directory and Scripture both , but the Greek Philosophers must be thy Rule , and Leader ; surely People will not alwayes have their Eyes blinded by you , Christ is come to open them . And in the 17th page of his Book , the Presbyterian saith , that Hypostasis must be rendred Person , or Subsistent , or some word to that Effect , he sayes . — So People see it must be some word , but what it must be he knows not ; and so in this manner they are giving Names to Christ and God , besides the Rule of Scripture ; we charge thee shew us a Verse in Scripture that speak such Language , and where one word may be put for another by Metalepsis ? and so leave People in Doubts and Questions ; you are going beside your Scripture and Rule , that at last People shall not know what to call God and Christ. — So the Presbyterians and Independants must give us Scripture ; For we will not be satisfied with your Notions , and Whymsies , and false Conceptions , which you have from Aristotle , and the Greek Philosophers , and the Papists , and Cardinals ; We do command you to give us Scripture , Chapter , and Verse , Presbyterians and Independants , for these things plainly , — seeing you are of late perked up in a way of scolding against us ( not like the Holy Men of God , Patient and Meek , and apt to Teach ) as you may see in the latter end of your Brother Vincent's Book ; Is that the Language of a Christian ? No ; He hath declared what spirit you are of , Rabshecha's spirit , railing , and speaking evil of the way of Truth ; he thinks to overcome by Railing , and complaining , not by Love ; nay , the Lamb must have the victory . Whether or no was Christ's Blood shed for All men , and by it Justifies All men , they living in their sins , and not believing in it ; are they saved by their saying they believe in the Blood , and not believing in the Light ( which Christ Commands ) and become Children of the Light ; and they say they believe , and yet not pass from Death to Life , and from sin that brings Death ? And whether or no any are cleansed from all sin by the Blood of Christ , but such as walk in the Light of Christ , as in 1 Joh. 1. And so whether or no are those Justified who believe not in the Light of Christ , nor passes from Death to Life , nor walks not in the Light , whether or no are those Justified by Christ's Blood , and have not the Testimony of Justification in them , as in the accompt to God Christ's Blood was shed for All men ; but for a man to come to partake of this Justification , is it not to feel the Blood sprinkling the Heart and Conscience ? — For the outward Jewes in the Figure , had Blood sprinkled upon them in the outward Offerings ; — Come answer us by Scripture ? Do not daub up People with untempered Mortar ; do you know the Mortar that is tempered ? Whether or no was Christ an Offering for the sins of the whole World , and died for the sins of the whole World ? Whether or no all the sinners and ungodly of the whole World are Justified by his Death , and by his offering up once for all ? answer in plain words . And whether or no you will make a Sect , that he died for some ungodly and some sinners only ; for the sons of Adam were the sinners and ungodly : But he that believes , is born of God , and they receive Christ , and he gives them Power to become the sons of God , and they know he died for them , and have the Testimony of it , and have the Benefit of his Death and Resurrection . And what was the Light that shined in the Darkness , and the Darkness comprehended it not ? What was the Spirit that the Wicked grieved , vexed , and quenched ? Where is it ? and what is the Spirit of Truth that reproves the World of sin ? Where is it that leads the Saints into all Truth ? Come , we must have plain Scripture for these things . What is the Law that God will write in the Heart , and put in the Mind , that all shall know Him from the greatest to the least , that they shall not every one teach his Brother ; and shall all know the Lord ? What is that Light that shines in the Heart , to give the Knowledge of the Glory of God in the face of Christ Jesus ? 2 Cor. 4. What is the Word of God in the Heart the Apostle Preached , and the People was to obey it , and do it ? And what was that Rule that Adam had , and all the Holy Men in the Old World ? And what was the Rule of Enoch's Faith , by which he was translated ? And Abraham's Faith , who obeyed God , and forsook his Countrey ? — Answer these things by Scripture , because you say , The Writings ( the Scriptures ) are the Rule of Faith. And Presbyterians and Independants , have you forgotten all your Petitions and Addresses you Petitioned and made to the other Powers against the Quakers ? If you have forgotten them , read William Caton 's Book of your Petitions and Addresses gathered up and down the Nation . What you said of Oliver and Richard , and how the People of God , in scorn called Quakers ( the first beginning of calling them so , was at Darby , by one Bennet an Independant , about 19 year since ) and then when the People called Quakers were gathered together in divers places to Worship God , then you said they were Plotting together against Oliver ( whom some of you called the Light of your Eyes , and breath of your Nostrils ) to bring in King Charles ; and Oliver said , We would not hurt a Mouse , at that time , though he did cast many of us in Prison , through you , after that ; and then you Baptized us in your Prisons by cruel sufferings . Of all men — you should hold your Tongues in bawling so against us , seeing the Light of your Eyes , and breath of your Nostrils is gone ; — And what , was it not through some of you , That the Act against Sturdy Beggars came forth ? upon which , Friends at that time could hardly travel three or four miles from their own Houses , but they were Whipped , men worth three or four-score pounds , or an hundred a year , were Whipped for Beggars and Vagrants ; — — And then did you not get another Act , That we must not speak to you in going or coming from a Steeple-house ? And how Friends were thronged in Prison up and down in the Nation by you ? Answer these Queries . And thus you may see what a Havock you made in your Day ; but when Persecution came , you durst hardly look out with your heads your selves . And was there ever the like known , or seen , how your Brethren turns from North to South , and from South to North ; and there they can turn , and chop , and change ; — And yet you could tell us then , That the Common-Prayer was Hell , and Egyptian Bondage . — And we could hardly have a Meeting , but you were incensing the Rulers against us , That we were Plotting to bring in King Charles ; and how many in those dayes were put in Prison upon that account by you , because we went to Meetings ? We can tell you , we have a List of them ; — And yet the Quakers were House Creepers ( said you ) when you had gotten the Mass-houses , and Tythes , and your Easter-Reckonings , and Midsummer-Dues , and straining our Goods for your Bread and Wine ; — And who are become the House Creepers now ? — Then you had gotten the old Mass-houses . Oh! your filthiness comes to be made manifest to all men , and you have made your selves ridiculous ; who are fighting against an innocent People , that wishes hurt to no man , but the good of all men . And do you think that the Lord will nor remember and reckon with you for all these things ? Dare you look into the Book of your Actions and Consciences , and see what is written there , and see if they be not Recorded . How now Presbyterians , High Priests ! What , is this your Doctrine that you now Preach up , for your Hearers , to go to a Bawdy-house , as Thomas Vincent speaks ? What Liberty here , do you give to Youth , and your Hearers ? who sayes , It 's worse to go to the Quakers Meetings , than to a Bawdy-house : You pleaded for a body of sin as long as you live , but now it 's com'd out indeed , when you plead for a Bawdy-house rather than Quakers Meetings ; it 's like the Presbyterian Priest knows where they are , it appears , as if he thought more of a Bawdy-house , than of Christ and Vertue . So it 's clear here , you are Them that turn the People to Vice , and from the Lord and his Truth ( Ellimas like ) seeking to pervert ; For the Quakers Meetings are in the Fear , and Power , and Spirit of God , who meet together in the Name of Christ Jesus : so it 's like you love Meetings at Bawdy-houses , more then the Meetings of the People of God ? who meet to Worship God. And if this be your Doctrine , then you must enlarge your Brothel and Bawdy-houses , as they do at Rome , Legorn , and Venice , and other parts in Italy ; and then they will give you Tythes , and Easter-Reckonings , and Midsummer-Dues ; For , have you not called Bawdy-house People , good Church Members ? And have you not taken Tythes of them ? And would you not say , The Peace of God to them , for paying you Tythe ? Who would have thought that we should have had such Unvertuous Expressions from the Presbyterians , that this stinking savour should have lyen covered under their Weeds ; — Well , the Quakers must Declare against all your Bawdy-houses , which thou , Vincent , sayes , Thou hadst rather thy People should go to , than to the Quakers Meetings , where the Word of God is Preached ; — And so Presbyterians , if this be your Doctrine to your People , to send them to Bawdy-houses , rather then to send them to a Meeting of the People of God ; we utterly deny you , and your Bawdy-house too . And is it not a shame to put in Print , to tell the World , That thou wouldst rather have thy People go to a Bawdy-house , than to a Quakers Meeting ? For it 's like , if thou wilt set up that House , thou mayst have a yearly Revenue ( like thy Father the Pope ) out of your Bawdy-houses ; it 's like , if you were there , you might get some gain , if you had Bawdy-houses ; but if you go to the People of God's Meetings , then you will get no gain . Well might William Pen say the Priest prayed whiningly , and looked pale , when you had lost your Easter-Reckonings , and Midsummer-Dues . — Is not the Great Bason holden at Door ? What , this is a new way ? Is it ? Whether brings in more profit to the Priests mouths , Tythes , and Easter-Reckonings , and Midsummer-Dues , or the Great Platter ? Now do you not cry up Bawdy-houses , or any way , so that you can get gain ? I wonder for all this idle time you have had , that you could not Answer Samuel Fisher's Book amongst you , for it stands upon your heads ; he hath Answered all your Principles , and more then you have questioned : Have you forgot your Regiment of Fighting Priests ? and how the Presbyterians and Priests beat the Quakers ? Read the Book of Fighting Priests , how they tore the Cloaths off Lasses and young Men , and drew their Rapiers upon them , and broke their heads , and shed their blood , and yet you must have the Title of Gospelers , but more like unto raging Heathens , who imagine vain things against God , and Christ , and his People ; but the Lord hath broken your horn , the wild beast , and put him under a chain : So we looked you would have given out a Book of Repentance for all your wicked Actions in the other Powers dayes , and shewed forth a work of Reformation ; Do you not remember how you came with your Drums and Fiddles ? Independants and Presbyterians , Is it not clear here to all People , That you deny God , and Christ , and the Doctrine of the Prophets and Apostles , in your saying , That God hath ordained some Persons to be damned , when God saith , Ezek. 18.32 . He desires not the death of him that dieth . And in Isa. 1.18 . it 's said , Come let us reason together , saith the Lord , though your sins be as scarlet , they shall be as white as snow ; and though they be red like crimson , they shall be like wooll : And , vers . 16. Wash ye , make ye clean , put away the evil of your doings from before mine eyes , cease to do evil , learn to do well . — And the Apostle saith , in 1 Tim. 2.4 . God would have all men to be saved , and to come to the knowledge of the Truth ; And Christ hath given himself a Ransom for all , to be testified in due time ; And Christ tasted death for every man , and is a Propitiation for the sins of the whole world . And his Blood was shed for all men . And the Gospel is to be Preached to every Creature ; And , Go and teach all Nations , Matth. 28. Now is it not clear , That these Presbyterians and Independants , who say , That Christ died but for some , and offered but for some ; Have they not denied Christ's Blood for all men , and his Propitiation for all men ? — And in doing this , they deny God's Will , who would have all men to be saved , and to come to the knowledge of the Truth . And would they not lay the fault in God , when the fault is in man by not believing ? And do they not make Sects here , in saying he died but for some , and would have but some to be saved , and he shed his Blood but for some . — And the Scripture saith , That all are gone astray , both Jew and Gentile , that he might have mercy upon All : See Rom. 11.32 . And they say , That he will not have mercy upon all ; and do not you say , That he will have mercy upon some ? contradicting the Apostle and the Rule . — For the Scripture saith , Christ enlighteneth every man that cometh into the World ; and you say that he enlighteneth but some . — And the Scripture saith , That the grace of God that bringeth Salvation , hath appeared to all men ; and you say , The Grace of God that brings Salvation , hath appeared but to some , and all have not received Grace . And the Scripture saith , God so loved the World , that he gave his only begotten Son into the World , that whosoever believeth in him should not perish , but have everlasting life : — And do not you say he gave him but for a few , and loved some of the World ? And , do not you Contradict Scripture , and God , and Christ , and the Prophets and Apostles words , and so are found in an Erronicus Principled Spirit ? — And so , is it not clear , that you deny Christ , who died without the Gates at Jerusalem , whose Blood was shed for all men , and denies the Propitiation and Attonement for all men , and denies Jacob's Prophecy , who prophesied , That the gathering of all Nations shall be to Shilo . — And you say , That some of the Nations shall be saved , not all ; and here , do you not deny the very Scripture it self , and God , and Christ , and the Prophets and Apostles words , and denies their Doctrine ? And also , Is it not clear that you deny the true Faith of God's Elect , that the Just lives by ? And is not Faith the Gift of God ? And do you not say , That Faith is not perfect ? Do not you hold Justification without , and that it is without Man and Woman ? And doth not Faith heal ? See Matth. Mark , Luke , and the Acts. And was not the Church Established in the Faith ? Acts 16.5 . Is it not called the Righteousness of Faith ? Rom. 4.13 . And how that the Saints are Heirs by Faith , and it is called the Word of Faith , Rom. 10. — And it is called the Spirit of Faith , 2 Cor. 4.13 . Gal , 5.6 . and Faith that works by Love. — So it 's clear , that you are out of this Faith , that lives in malice and hatred . — And the Scripture speaks of one Faith , one Baptism , Eph. 4. and the Unity is in the Faith , and Faith gives Victory over that which hath separated from God. — And Faith is the Shield . — And the Saints was to strive together for the Faith of the Gospel , 1 Thes. 3. Remember your work of Faith , and put on the brestplate of Faith , 1 Thes. 5.8 . The work of Faith with Power ; and holding Faith and a good Conscience , 1 Tim. 5.19 . And have not you made shipwrack of this Faith in Christ Jesus , and God , to say Christ's Blood was not shed for all men , and God would not have all men to be saved ; and hath ordained some to damnation ? Is not Faith called a Mystery , 1 Tim. 3.9 . Were not the Saints to fight the good Fight of Faith , 1 Tim. 6.12 . — Are not you among them that have erred concerning the Faith , and have overthrown the Faith of some in not believing the one Offering once for all , his Blood for all , his Death for all , and so are become Reprobates concerning the Common Faith , Tit. 1.4 . — And without Faith it is impossible to please God , who is the Author and Finisher of our Faith ; — which you made yours at Savoy in eleven dayes time , in Oliver's dayes . — And the Just shall live by his Faith , Heb. 2. and hearts purified by Faith , Acts 15. — and Sanctified by Faith , Acts 26. Rom. 3. a man is Justified by Faith. — So it 's clear , Reader , that Faith Justifies , Sanctifies , — and Faith purifies rhe heart , and so this Justification is within , and the Mystery of Faith is held in a pure Conscience , and the Conscience must be within , must it not Reader ? And so here thou mayst see how these Presbyterians and Independants have erred from the Apostles Doctrine . — And in Rom. 5. and being Justified by Faith , — by whom we have access to God by Faith , and Justified by Faith in Christ Jesus , Gal. 2. And the Apostle saith , I live by the Faith of the Son of God , — and the Just lives by Faith , — by grace you are saved through Faith , Eph. 2.8 . Luk. 2.5 . thy Faith hath saved thee . And do not the Presbyterians and Independants deny Christ's Doctrine who deny Perfection , — both the Doctrine of God , and the Command of Jesus Christ , and the Ministry of Christ Jesus , and makes void all the Apostles Exhortation ? — For God said to Abraham , Walk before me and be thou perfect , Gen. 17. — And do they not deny the way of God which is perfect , Psal. 18.30 . And the Law of the Lord is perfect ; and Christ saith , Every one that is perfect , shall be as he is ; — And , be ye perfect as your heavenly Father is perfect , Mat. 5. And Noah was a perfect man , Gen. 6. Thou shalt be perfect with the Lord : He hath made my way perfect , 2 Sam. 20. Job was a perfect man , and one that feared God , and eschewed evil , Job 1.1 . God will not cast away the perfect man. — — Now , do you not say there is no Perfection ? Do you not give the Scripture the lye ? God made my way perfect , Psal. 18. Mark the perfect man , Psal. 37. And the Wicked may shoot at the perfect , Psal. 64. And are not you them that shoot at the perfect with your dirty Arrows ? And Christ prayed , That they may be perfect in one , Joh. 17. Is not Christ's Prayer to be fulfilled , or did he pray in vain ? Will you deny his Prayer you vain men ? Is not Christ's Prayers available ? — The Apostle said , He spoke wisdom among them that were perfect . — ye false Ministers say there are none perfect . God comforts his People , and Ministers , and sayes , His strength is made perfect in their weakness . Herein is encouragement to Perfection by God's Ministers , Be perfect , be of good comfort ; but you say none can be perfect , and so you are miserable Comforters . — And the Work of the Ministry , Eph. 4. was to bring People to the knowledge of God , to a perfect man , and to the measure and stature of the fulness of Christ ; — And are not you false Ministers , and evil workers , who say there is no Perfection , you cannot bring them , it seems , to a perfect man , you cannot bring them to the measure of the stature of Christ , — but runs up and down , and fetches all the weaknesses of the Saints , and applies them to People to hold up Imperfection to them , as Paul , Peter , John , and some others . 2 Cor. 13. We wish your Perfection , and Heb. 6. let us go on to Perfection . — And Col. 2. the bond of Perfectness . — So is it not clear here whose Ministers you are ? — neither according to God , nor Christ , nor according to the Scriptures , nor according to the Prophets nor Apostles . — By one Offering , he hath Perfected , for ever , them that are Sanctified . — And what Hee , is this , but Christ Jesus ? — And now it 's clear , That you deny this Faith that Sanctifies , — and that you deny this one Offering ( mark ) for ever , them that are Sanctified . — And so it 's clear , That you deny the one Offering of Christ Jesus without the Gates of Jerusalem ; — and sayes , That none are perfect , and no Perfection here : — You may as well say there is no Faith here . — And you that say also there is no Overcoming here , you may as well deny Belief here ; for , he that believes is born of God , and he that is born of God overcomes the World ; — and greater is he that is in you ; than he that is in the World. So it is manifest , That you have not this greater Birth in you to overcome the World ; and here you stand against all the Believers , and all the houshold of Faith , which Faith gives Victory ; — And you say there is no Victory here ; — And so , what can you cry up but sin , and Bawdy-houses ? And you would rather have your People go into Bawdy-houses , then to go to the houshold of Faith , which preaches down Sin , and Imperfection : — For God is perfect , his Way is perfect ; and he bids , be perfect : — And the Ministers was to present every man perfect in Christ Jesus , see Col. And you Preach up Imperfection for term of Life , so Ministers of Satan ; — for the Devil made man imperfect , Christ makes them perfect ; and God made them perfect , and said , Be perfect . So are you not all the blind Guides that leads into the ditch , which is a corrupted place , that People are corrupted , not perfect ; but the true Ministers presented them perfect in Christ Jesus . — And so , is it not clear , That you deny the Blood of Christ , and trample it under your feet ? — For , Christ Sanctifies his People with his own Blood , Heb. 10. The Blood of Christ Jesus cleanseth from all sin , 1 Joh. 1. & Rev. And he hath washed us from our sins in his Blood ; And they overcame by the Blood of the Lamb ; And , whose Garments were made white by the Blood of Jesus . And do you not give the Apostle , and the Scriptures the Lye , and makes Christ's Blood of none Effect ; — And sayes , They are not made white , they are not cleansed from all sin , and that they must have a body of sin and death as long as they live , and that they are not Redeemed to God. — Do you not make the Blood of Christ of none effect here ? — which is to wash and to cleanse away that which is brought into Adam by the Serpent , and deny Christ's Purchase , who purchased his People , and Justifies by his Blood , and Redeemed through his Blood ; And what Redemption is this , and Purchase is this , and Justification is this , if they be not Redeemed out of sin , and evil , and old Adam ; Christ hath Redeemed us to God through his Blood , Rev. 5. Eph. 1. Are not you them that have counted the Blood of the new Covenant of none effect , Heb. 10. and troden it under foot , wherewith he Sanctifies , and so are they that have done despite against the Spirit of Grace ; for do you not say , the Spirit of God is not given to every man to profit withal ; — only some have the Spirit say you ; — Who are they then , that vexes it , and quenches it , and grieves it ? — And were not they wicked People whom the Lord gave his good Spirit to , to instruct them , Nehem. 9. they were such as rebelled against Nehemiah . And here it is clear , That you make Sects , and denies the Prophets and Apostles Doctrine . — And you say , That Christ doth not enlighten every man that cometh into the World ; Do you not here deny John's Doctrine , and Scriptures , and Christ himself , who saith He is the Light of the World. — And deny that which People should believe in , — believe in the Light , that you may become Children of the Light , as in Joh. 14. — And deny that which should give People the Knowledge of the Light that is in their hearts , the Light of Jesus , 2 Cor. 4. — And so People see what these men can Preach , that deny true Faith , true Belief , true Apostles , and Scripture , and the Blood of Christ , and the Offering ; and so denies God , and Christ , and his Commands ; and Preach up Sin , and Imperfection , and the Bawdy-houses ; and would have his Hearers rather go to a Bawdy-house , than to go among the People called Quakers , that Preaches up Perfection , and the Blood of Jesus , the One Offering , that makes People perfect , and Sanctifies them ; and must not People have Faith in them , and Christ in them , and the Blood in them sprinkling their Hearts and Consciences ? Reader , I pray thee read the Scriptures , for they were given forth to be read , and believed ; and not for Presbyterians and Independants to make a Trade of them , and keep People alwayes to be hearing them , and paying of them ; the Holy Men of God did not give forth the Scriptures for that end , that suffered many of them , to death , for giving them forth : And so I pray thee , Reader , do not fell thy Wit and Reason any longer ; for they will put it up all in their Pokes and Bags , and then lead them into a ditch , and barren Mountain , and so feed themselves of you , and not feed you : But the Lord is come to gather his People from off the barren Mountains , and from their mouths that have fed themselves and not the Flock , and sought themselves and not the Flock ; and made a Prey upon you , and sought for your wooll , & hath bit you when you put not into their mouths ; and have sought for handfuls of Barley , and a piece of Bread ; and hath born rule amongst you by their means ; and hath been the greedy dumb Dogs that could never have enough , — who have been slumbering . — Read Jer. 5. Isa. 56. Mic. 3. Ezek. 14. and so read how Christ marks out those false Teachers , Mat. 23. And the Apostle to Timothy and Titus . — So no more , but my Love , that you may all come to know the Freedom in Christ , from all the blind Guides . G. F. Jo. Stubbs . If that the Father , Son , and Holy Ghost be three distinct separate Persons , not simply One , or agreeing simply , as the Priest saith , then how far distance are they from one another ? shew us Chapter and Verse for this , and make it good by Scriptures . And let us see through all the Scriptures , where ever the Holy Men of God did give such Titles or Names to God , and Christ , and the Holy Ghost , as the Presbyterians and Independants have done , as may be seen in this Book . The Scripture saith , That God , and Christ , and the Holy Ghost will dwell in Man ; & then you Independant & Presbyterian Priests , Whether then that there is not three Persons in a Man ( dwelling in him ) that is a Person ? for the Apostle saith , That your Bodies are the Temples of the Holy Ghost , and that your Bodies are the Temples of God , and that Christ is in you , except ye are Reprobates ? The DIVINITY of CHRIST , Confessed by us called Quakers ; — And , What we own touching the Deity or God-head , according to the Scriptures . THat there is but one God , the Father , of whom are all things , and we in him , and our Lord Jesus Christ , by whom are all things , and we by him . That there are Three that bear Record in Heaven , the Father , the Word , and the Spirit , and that these three are One , both in Divinity , Divine Substance , and Essence ; not three Gods , nor separate Beings . That they are called by several Names in Scripture , as manifest to , and in the Saints ( for whatsoever may be known of God , is manifest in man , Rom. 1. ) and their Record received as the full testimony of three , by such as truly know and own the Record of the three in Earth ; and yet they are Eternally One in Nature and Being ; One infinite Wisdom , One Power , One Love , One Light and Life , &c. We never denyed the Divinity of Christ , as most injuriously we have been accused by some prejudiced spirits , who prejudicially in their perverse Contests have sought occasion against us ; As chiefly because ( when some of us , were in Dispute with some Presbyterians ) we could not own their unscriptural distinctions and terms , — ( touching the Father , the Word , and the Holy Spirit ) to wit , Of their being incommunicable , distinct , separate persons , or subsistences , whereas the Father , the Word , and Spirit are One , not to be compared to corruptible men , nor to finite Creatures or Persons , which are limitable and separable . For , the only Wise God , the Creator of all , who is One , and his Name One , is infinite and inseparable , Deut. 6.4 . Zec. 14.9 . And the Father's begetting the Son , and the Spirit 's being sent , we witness to and own ; as He said , Thou art my Son , this day I have begotten thee , Psal. 2.7 . Heb. 1.5 . And he hath sent his Spirit into our hearts , Gal. 4.6 . And that the Father is in the Son , and the Son in the Father , yea , in the bosome of the Father , Joh. 1.18 . & chap. 17.21 , 23. so that they are neither divided , nor separate , being One , and of One infinite Nature , and Substance ; Christ being the Image of the invisible God ; the first born of every Creature , by whom all things were Created , both in Heaven and in Earth , Col. 1. — Yea , the Son of God is the brightness of his glory , and the express Image of his substance , Heb. 1.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And that it was in due time God was manifest in Flesh , 1 Tim. 3.16 . As in the fulness of time . God sent his Son , Gal. 4. And the Son of God was made manifest to destroy sin , 1 Joh. 3.8 . And a manifestation of the Spirit is given to every Man to profit withal , 1 Cor. 12. — So the manifestation of the Father , of the Son , and Holy Spirit ( we confess to , and own to be in Unity ( and so the only true God ) according to the Scriptures . And that Jesus Christ being in the Form of God , thought it no robbery to be Equal with God , and yet as a Son , in the fulness of time , was sent of the Father , and took on him the form of a servant , Phil. 2.6 , 7. in which state he said , My Father is greater than I , 1 Joh. 14.28 . And he learned Obedience through Suffering , and was made perfect , and is become an everlasting High Priest , after the Order of Melchisedeck , and is the Author of Eternal Salvation , unto all them that Obey him , Heb. 5. — And God hath given us Eternal Life in his Son : And unto us a Child is born , and a Son is given to Govern , whose Name is Wonderful Counsellor , The Mighty God , The Everlasting Father , The Prince of Peace , Isa. 9.6 . And he is over all , God blessed for ever , Rom. 9.5 . Even the true God , and Eternal Life , 1 Joh. 5. So that the Deity or Divinity of Christ , in his Eternal , Infinite , Glorious State , we really confess and own ; having known his Virtue and Power to redeem us from our vain Conversations , and to save us from wrath to come . And our knowledge of the only true God , and our Faith in , and concerning him , and his Name , unto our Salvation , doth not consist in the traditional Names , humane Inventions ( nor in Philosophical terms , and nice School distinctions , derived from Heathenish Metaphysicks ; which since the Apostles time , men have put upon the God-head ) but in the living sense , and feeling of his Divine Power , Life , and Love , revealed in us by the Spirit of the Son of God ; whereby we have ( in his gift of Divine Light and Spirit ) received Life and Salvation , from sin and death ; see Matth. 11.27 . Luk. 10.22 . Matth. 16.17 . Rom. 1.17 . ch . 8.18 . Gal. 1.16 . Eph. 3.5 . 1 Pet. 15.12 . ch . 4.14 . ch . 4.13 . ch . 5.1 . 2 Pet. 1 , 3. Matth. 1.21 . Also we judge , That such Expressions , and Words as the Holy Ghost taught the true Apostles , and Holy Men mentioned in the Scriptures , are most meet to speak of God , and Christ , and not the words of mans wisdom , or humane inventions , and devised distinctions since the Apostles dayes . Finally , We have received an Unction , or Anointing , from the Holy One , which as it doth teach us , we know a continuance in the Father and in the Son , 1 Joh. 2. And for whom we know the Father is well pleased , and in him we know the true Satisfaction , Justification , and Peace , which all that abide in him , enjoy and witness . Now unto the Father , Son , and Holy Spirit , the One Eternal Word , The Only Wise , Pure , Perfect God , who is Infinite , Omnipotent , Incomprehensible , who giveth unto all Life and Being , and is the Life of all , and the Being of Beings , who filleth all in all with his Presence , Unto whom be Glory now and evermore , [ saith our Souls . ] G. Whitehead . And for Definition of a Person , or what a Person is , we shall not need to go to Popish and Heathenish Authors , as Thomas Aquinas , Aristotle , and others ; as some of these Presbyterian Teachers , and others , have done , when they have gone about to demonstrate their Doctrine of a Trinity of distinct Persons in God ; And yet in Contradiction , for a cloak , they pretend the Scriptures to be their Rule , wherein there is no proof of their calling the Father , the Word , and the Spirit , three distinct Persons , while the Scriptures be full and plain enough to prove , define , or shew what a Person is ; as namely , a Man or Woman ; sometime the body , the face , or visible appearance of either , &c. But the Infinite God is not like unto corruptible man. See first in the Old Testament ( so called ) as to Person ; Esau took his Wives , his Sons and Daughters , and all the Persons of his house , Gen. 36.16 . Joseph was a goodly person , Gen. 39.6 . The Number of your persons , Exod. 16.16 . No uncircumcised person , Exod. 12.48 . The person of the poor and of the mighty , Levit. 19. The guilty person , unclean person , Numb . 5.6 . A clean person , Numb . 19.18 . Thirty two thousand persons in all , of Women , &c. Numb . 31.35 . Whosoever killeth any person , vers . 19. Numb . 35.11 , 15 , 30. Josh. 20. 3 , 9. Abimelech , the son of Jerubbaal , hired vain light persons , and slew his brethren the sons of Jerubbaal , being threescore and ten persons , Judg. 9. [ Note here that persons dyed , or were slain . But can it be said of the Immortal God , whom they distinguish into three several Persons , that he ever dyes ? And though Christ , as concerning the Flesh , or Person , was put to Death , so was not his Divine Life or God-head ] And again , Not a goodlier person than Saul , 1 Sam. 9.2 . David a comely person , 1 Sam. 16.18 . When wicked men have slain a righteous person , 2 Sam. 4.11 . They shall come at no dead person , Ezek. 44.25 . Or will he accept thy person , Mal. 1.8 . ( These places before cited , with many more , are according to the English ) God accepteth not the person of Princes , Job 34.19 . which in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phene Sarim , i. e. facies Principum , the faces of Princes . And the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phene , is ( in Gen. 1.2 . ) for the face of the deep . See likewise , Gen. 4.14 . Job 38.30 . with many more places in the Old Testament ; so that the same word which is translated person , having also relation to the outward face of men and things ; how can it be either proper , seasonable , or good Doctrine to Preach the Invisible , Incomprehensible God , under these terms of three distinct or separate Persons ? And whether it doth not render God , or represent the Deity , to be like visible men , or finite creatures , that are comprehended in time , yea or nay ? And hath not this kind of representing the God-head , produce those vain Conceptions and Imaginations in the minds of the Ignorant , from whence they have formed the Images and Pictures of God , and Christ , and Holy Ghost , made by men of corrupt minds in the night of Apostacy , and Popery , to the great reproach and abuse of the Name of God , and Profession of Christianity in the World ? See also more Scriptures touching Persons , to the same purpose , as before : Judg. 20.39 . 1 Sam. 9.22 . & 22.18 , 22. 2 King. 10.6 , 7. 2 Chron. 19.7 . Psal. 26.4 . Psal. 82.2 . Prov. 12.11 . Prov. 24.23 . Jer. 52.29 , 30. Lam. 4.16 . Ezek. 17.17 . Chron. 27.13 . Joh. 4.11 . Zeph. 3.4 . Mal. 1.9 . And 2dly in the New Testament ( so called ) it appeares , that the word Person or Persons is mentioned with the same acceptation , as before in the Old : As for instance , Thou regardest not the person of men , Matth. 22.16 . Mar. 12.14 . Luk. 20.21 . In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. faciem hominum , the face of men ; In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phene haadam . Doth not this still relate to the outward or visible appearance of man ? See also , Matth. 27.24 . 1 Cor. 5.13 . Gal. 2.6 . Eph. 5.5 . Heb. 12.16 . 2 Pet. 2.5 . Luk. 15.7 . Act. 10.34 . & 17.17 . Rom. 2.11 . Jude 16. 2 Cor. 1.11 . Eph. 6.9 . Col. 3.25 . 1 Tim. 1.10 . Jam. 2.1 , 9. 1 Pet. 1.17 . 2 Pet. 3.11 . In all which it is evident , That the word persons is attributed to men , &c. And as to that of 2 Cor. 2.10 . where some of our English Copies have it , To whom I forgave it , for your sakes forgave I it , in the Person of Christ ; The words in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are translated in facie Christi , in the face of Christ ; And some of the Latins have it , in conspectu Christi , in the sight of Christ. And that in Heb. 1.13 . where speaking of the Son of God , In some of the English we have it thus , — Who being the Brightness of his Glory , and the express Image of his Person : In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Et character substantiae ejus , and the Character of his Substance : It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his Person . As also in Heb. 11.1 . Faith is the substance of things hoped for . The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used for Substance , as before in Heb. 1.3 . and not Person . It would not be proper to say , Faith is the Person of things hoped for , but the Substance . Also the same word is in 2 Cor. 9.4 . ( where we have it Constant , or Confident ) In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Latine Substantiâ ; Substance , not Person . And so the Son of God is the express Image or Character of his Substance ; which cannot be severed ( as a distinct Person ) from his Substance ; he being also the brightness of the glory of God ; which expresseth or sheweth the transcendent Glory of his Divine Substance , beyond all visible Appearances , Faces , or Persons ; and is only seen and revealed in the Light and Life of God , and his Son within , revealed only to such in whom the Image of God is renewed , whose minds and eyes are so spiritual , as to look and see beyond all the fallen Inventions and Imaginations of corrupt ignorant men , who are groaping in the dark , and vainly imagining to know , comprehend , and declare the Immortal , Invisible God , in such invented Names and Terms , as they have but meerly by Tradition from men without , which do most suite their dark thoughts , and carnal conceptions , whereby they can never know God , nor perceive Divine or Spiritual things ; but thereby have greatly darkned both themselves , and others . CHAP. I. Of the Answer , wherein Thomas Vincent's railing and sinful Doctrines for Sin and Imperfection , are Refuted , and his Contradictions discovered . IN Tho. Vincent his Title Page , and Introduction , a storm of bitter railing , aspersing , and slandering the Innocent People of God called Quakers , hath proceeded from him , as Black-mouths , most hideous Blasphemies , Socinian and damnable Heretical opinious Doctrines , and the like ; with several false accusations and slanders cast upon G.F. I.N. and others , which hath been long since Answered and Refuted , both in verbal Testimonies and in Print ; And the envious ridged Spirit of several Presbyterians against us therein plainly discovered . And let the impartial Reader judge , Whether such-like railing Language against us , as T. V. hath vented , doth become one pretending to be Christ's Minister , or one that would have People believe he hath built upon the Rock , or hath Christ Jesus for his Foundation ; whereas they that learn of Christ , learn meekness , lowliness , humility , and not railing , reviling , and slandering , which proceeds from bitter envy in the heart , which where it is , there is confusion , &c. as plainly appears in T. Vincent and his Brethren's Work , which proceeds not from the Wisdom which is from above , which is pure and peaceable , but from that which is earthly , sensual , & devillish . So let the unbyassed judge , whether T. V. be a competent man to write about such high Mysteries , about God and Christ , which are concern'd in our Controversie , yea or nay , when he hath shewed himself to be in a contrary Spirit to that of Christ and his Ministers ? And whereas T. V. scornfully reflects upon the People called Quakers , touching W. P. saying , He being counted among them one of their chief , ( this is false ) because of some smattering of Learning which they conceit he hath . This is also both false and scornful , for we lay not such a stress upon smattering of Learning , nor on natural Learning it self , as to make that the supereminent virtue to make men chief amongst us , our esteem does depend upon that which is of a higher nature than either mens Natural parts , Arts , or Learning , even upon the Spirit and Power of God , which gives the right understanding , and is not limited or tyed to mens Traditional Learning and Knowledge , but gives Understanding and Wisedom unto the simple , to see beyond all their corrupt Knowledge and beggarly scraps of Learning and Inventions of men , wherein they are puft up . But so far as W. P. hath a discovery both of the envious Spirit , and Babylonish Confusion , and dark un-scriptural Doctrines of T.V. and others of his ridged fraternity ; I am confident he doth not impute that discovery to his Natural Learning nor Parts , but to the gift of God's Power and Spirit , and desires to magnifie that over all the other . And as for T. V. his going to shelter himself with a pretence of those Doctrines which Protestants generally believe to be essential ; this will neither cover his weakness and confusion , nor hide the envy of his heart , that hath vented its self in his Pamphlet against an innocent People ; Neither do I believe , That any of the unbyassed Protestants ( that are accounted competent in these matters ) will either own many of T. V. his Principles , or his shallow way of managing those that are owned amongst them . And as to his accusing us of more grossely erring in the Fundamentals of Religion than the Papists themselves . It may be justly charged upon himself , as in divers things hereafter will appear ; and T. V. hath more absurdly than the Papists , argued for Three distinct separate Persons , subsistents or subsistences , or rather subsistants , saith T.D. in one single divine Essence ; but more of this hereafter . One of T. V. his main Accusations against our Doctrine is , That two Quakers asserted the Perfection of Saints in this Life , and that the proof was 1 Joh. 3.9 . Whosoever is born of God doth not commit sin ; To which T.V. answered , That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie , He doth not make it his business to sin [ whereas it is onely , He doth not do , or commit sin . But he should have read a little further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he cannot sin , ] The meaning , saith he , was , that such as are born again did not make a trade of sin , did not go on in a course of sin , did not commit sin with the full bent of the will as the wicked do , but that it could not be understood of not committing sin at all , from ch . 1.8 . If we say we have no sin , &c. there he speaketh of himself , and others , that were born again , &c. Reply . Let every impartial Reader judge , whether T. V. his meaning , contrary to the plain words of the Apostle , Joh. 3.9 . be any sufficient proof to evince that our Doctrine of the Perfection of Saints in this Life , is either damnable or heretical . 1. For , first ; whereas John saith , Whosoever is born of God doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of God. Now T. V. his Doctrine and meaning speakes as much , as that he that is born of God doth commit sin , ( shall we believe John or him ? ) but not so as to make a trade of sin , not go on in a course of sin , with the full bent of his will , as the wicked doth : How hath he herein accused the Child of God , whom John saith cannot sin , because he is born of God ; his being born of God ( and so being related to God in his Spirit , Nature , and Image ) is made the reason that he commits not sin ; but if a man should say , He commits sin , but not to make it his business , or to go on in a course of sin , with the full bent of his will as do the wicked , because he is born of God ; Doth not this reflect upon that pure Relation he hath with the Father , and so upon the Nature of God for begetting and bringing forth such an impure birth ? And is not this to frustrate the end of the Son of God , in being made manifest to destroy the works of the Devil ; whereas , he that abides in Christ sinneth not ; see further , 1 Joh. 3.5 , 6 , 7 , 8 , 9 , 10 verses . 2. Whereas T. V. his contrary meaning to plain Scripture , accuseth the Apostle John , and others that were born again , with committing sin , from that chap. 1. vers . 8. that doth not prove it against John , and such as he hath so accused ( whereby he hath rendred John to be of the Devil , for he that commits sin is so , 1 Joh. 3.8 . ) no more then James his saying , With the same Tongue bless we God , and curse we men , doth prove himself to be one that so cursed , which he said ought not to be ; for John writes to divers states and degrees of growth , as to them that had sin to be cleansed from , that they might walk in the Light , to know the Blood of Christ to cleanse them from all sin , vers . 7. As also he said , If we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness , vers . 9. Surely John was come further then a Confession of sin at that time ; besides , having sin , may relate either to a former state , or to its besetting the Creature in the temptations when it is warred against , and in the Faith withstood in its motions , in order to a Conquest , when the Creature doth not commit sin , but withstands it , as Paul said , It s not I that sinneth ; so that having some sin , and committing sin , are two things ; for it doth not appear that the beloved Disciple or Apostle John was a committer of sin in that state when he wrote that Epistle ; for he saith , vers . 10. If we say we have not sinned , we make him a lyar , and his word is not in us ; which relates to a state that was past : If we say we have not sinned , is not all one as to say , if we say we do not commit sin , &c. Yet he saith , chap. 2.1 . My little Children , these things I write unto you , that ye sin not : Now had John been of T. V's perswasion , that such a state of Perfection , or not Sinning , is not here attainable , why should he exhort them not to sin , and so plainly shew the difference between him that is born of God , and him that is of the Devil ? See 1 Joh. 3. throughout . And then as to T. V. his supposed Consequence from our Doctrine of Perfection , That whoever found any sin in them , were not born of God : which , I say , that its neither our Assertion , nor the Consequence of our saying , That he that 's born of God doth not commit sin , for having sin , when it is withstood and warred against by that which is born of God , and committing sin , are two things ; yet we know that that which is born of God overcomes the World ; and this is the Victory , even our Faith , and the end of Christ's manifestation is to destroy sin , that it may not have a being , so long as we live , in us . And T.V. further adds , That if they should die with any sin remaining , they would certainly go to Hell , and so none there , yea , none in the World would be saved he saith ; Hereby he still takes it for granted , That there 's no such Perfection here as a freedom from all sin , but that all God's Children die with sin remaining in them ; I then ask , How long after death shall sin remain , and when and where is the time and place of being fully cleansed after death , is it in the Grave , or is it in some Purgatory ? For if God's Children must be cleansed after death , they must be cleansed somewhere , and then in the mean time , betwixt death and this supposed time and place of cleansing and purging , where lyes the sin , and pollution , and the stain of it , is it in the Soul , or in the Body ? Surely not in the Body when dead , neither can the Soul go to God with sin or pollution in it , for no unclean thing can enter into his Kingdom , or dwell with him ; so then the Question still remains , where the Soul is after death , and where is the place of its purging and fully cleansing ? If T. V. and his Brethren are not Papists , let them answer , and clear themselves and Principle , from the Popes Purgatory . T. V. his reviling and calling us , Audacious Quakers , who have not the least degree of true Grace , because of damnable Opinions . This his harsh language , and railing , signifies little to us for any proof against us , or what we hold , but only shewes his own peevishness and implacable enmity , as one vexed and fretted in his mind , and so not fit to intermeddle with things of so high concernment , as he hath presumptiously attempted to stir in , as about Perfection , and the Deity , and Satisfaction of Christ , & Justification , Righteousness , &c. nor yet to call and exhort others , whilst he himself had need to be called and exhorted to repent of his hard and uncharitable speeches and censours , and to come to meekness and moderation , which would better become his Profession . And his confidence , that we have not the least degree of true grace , is both a false and uncharitable confidence , and charge against us ; as also his flaunting and jearing W. P. as having but some smattering of Learning , and being but little of a Scholar , never to have read nor understood Logick , or to have forgot , or laid it aside . Herein hath he manifested himself both scornful and ridiculous , to make so much use of his own pretended Learning , Arguments , Logick , Demonstration , &c. to such as he reckons hath neither true grace , nor Learning ; it appears T.V. had a mind to shew himself in a vain flourish and boasting over such whom he hath endeavoured to render contemptible , mean , and ignorant , as he hath done us ; all which doth but the more manifest the pride of his heart , vain-glorying &c. And then he adds , I told them that all true Believers were perfect in a sense , they were Evangellically perfect , but not legally , not absolutly perfect ; they had perfection of parts , but not of degrees . I Answer , What confusion is here , and what contradiction to his former Doctrine of Imperfection and Sin in this Life ; for first an Evangelical Perfection he grants , but not a Legal ; as if either the Law , or the state under it , were above the Gospel ; or else that the state of the Gospel is not a state of Perfection exceeding that under the Law , but rather inferiour ; both which are false and absurd . For this Doctrine doth not only charge Imperfection upon the Creature under the Gospel , but upon the Gospel it self , whilst Evangelical Perfection is deemed either Imperfection , or not a Freedom from sin or transgression of the Law , whilst here ; and then judge whether Imperfection and Sin be Evangelical . Surely all , who have any true spiritual knowledge of the Law , Gospel , and new Birth , may easily see beyond this man , and also see his Ignorance and Contradiction to himself : for the state of the Gospel is so far from being inferiour to that under the Law that it exceeds ; for God finding fault with his People under the first Covenant , saw it needful to establish a second , in which forgiveness of sin , destroying sin , and the Devil's works ; taking it away , and making an end of it , and remembring sin no more ; ( and so Perfection ) are to be known by the enjoyers and subjects of this Covenant ; as also the Gospel is not short of the Law , nor the Righteousness of it , for Christ came not to destroy the Law , but to fullfil it ; and the Righteousness of Faith is so far from coming short of the Righteousness of the Law ▪ that true Believers do not make void the Law through Faith , but establish it ; and the Law of the Spirit of Life in Christ , makes free from the Law of Sin and Death . So that the Righteousness and Obedience brought forth in the true and living Faith , which stands in the Power of God , doth answer the righteous Law of God in the heart , and exceeds and surpasses all self-righteousness , and all mens outward immitations of the Law in the letter of it ; but this none knows but those who comes to own the Light and Spirit of Faith inward , and the Law of it . It is not known to such as these men , who count the Light within an Idol , and reckon that it guides contrary to the Light of the Word and Spirit , as in their pages 15. & 53. But as to his Perfection of parts , but not of degrees , this is strange Doctrine ; for if it be a Perfection of parts , but not of degrees , what parts are they , and wherein consists their Perfection not of degrees ? but if he had said there is a Perfection of kind but not in the full height or highest degree of it , then he had said something , though to his own contradiction : But where he adds , That in this sense the work of Grace , though the work of God , was not perfect in regard of our selves , but by degrees was carried on unto further Perfection . Now in contradiction to himself , he hath confest the Work of God by degrees carried on unto further Perfection ; which if so , here is both Perfection in its degrees , which vary not the property or kind , as also the work of Grace , in its carrying on unto further Perfection ; so then there is a time of perfecting or working the work of Grace in order to Perfection , and a time wherein it comes to be wrought and perfected . And now the kind and nature of that Perfection which we believe and plead for , is that which God requires , and Christ worketh , who doth the Father's Will therein in all that truly believe , the which consists in Righteousness and true Holiness , not in any imagined , conceited , or self-righteousness brought forth in man's will , which is not real nor perfect either in man's will-worshipping , self-performing , or applications , which are neither from living Motions of true Faith , nor Evidence of the Spirit of God within , but from men's self-will imaginations and traditions . And whereas T. V. tells of some that were established in the wayes of Truth , intending by his Ministry ; Herein again he hath contradicted himself , for Establishment in the wayes of Truth , is a high state of Perfection ; and such admits not of his Preaching up sin , nor of moving from any of Truth 's wayes , which his Doctrine for Sin and Imperfection , term of Life doth not at all tend too , but rather to keep People in thraldom and captivity , and in a wavering tossed estate in the wayes of sin , which are all contrary to the wayes of Truth , for the wayes of Truth do not admit of a continuance in the wayes of Errour , either in Principle , or Practice . And whereas T. V. complains so sadly , That two of his Friends , Mother and Daughter , that went off to the Quakers in his fortnights absence . It appears that they were not Established by him , as also that he hath led his Hearers to depend more upon himself , than upon the Teachings of God , or his Light within , which is the cause of many's wavering and uncertainty who have followed him , so that if their Teacher or Shepherd T. V. remove into a corner , or if upon Persecution he should flee , or hide himself for fear , as many of them have done , then his flock ( or at least many of them ( would be lyable to be scattered ; but who comes to wait upon God in his Light and Spirit , to know him their Shepherd and Leader , their Teacher will not be removed into a corner , nor their Shepherd flee from them . And whereas T. V. further adds , in an angry reviling manner , against the Mother and Daughter , That the Mother should so much indulge a perverse Will in her , unbefitting a Parent , that it 's like to prove the destruction of Mother and Child , &c. His thus openly reviling of them in Print , may tend to set them further against him then ever ; and now they may see more of his Spirit than before , and if they abide in the Light , to which their minds have been directed , and by which their understandings have been opened since they came amongst us , they will further feel , and see cause for ever to bless the Lord for bringing them out from amongst such false Teachers and Ministers of Sin and Imperfection , as T.V. and his Brethren have manifested themselves to be ; as also seeing what follows from his corrupt Heart and unclean Spirit , it may set all sober minds , and modest Persons against him and his Doctrine more than ever , as they take a view thereof , which most sordid reviling of his was the chief cause and occasion of these Controversies between us . T. V. I acknowledge I did say it was worse to go to the Quakers Meettings than to a Bawdy-house , because the defilement of the Soul with their damnable Errors , was more deep and more hard to be washed off , than the defilement of Whoredom or Adultry . Answ. To which , I say , let all sober-minded Readers but mark the wickedness and grosseness of this man's Doctrine , thus to set an esteem of Bawdy-houses above our Meetings ! What but Impudence and Wickedness could have vented such Doctrine publickly ! It is no marvel that he can so plead and contend for Sin and Imperfection , whilst he deems it worse to go to our Meetings ( where Sin , Wickedness , and Uncleanness is openly Preached against ) than to go to a Bawdy-house where it 's committed ; What abominable Doctrine is this ! and Infamy , and a ground of suspition against himself hath he given hereby , and how contrary to the Spirit and Doctrine of the true Ministers this of his is , for they were so far from such Doctrine , that they reckoned such things not meet to be named amongst them , as becometh Saints , Eph. 5. And how corrupt and grosse is T. V's reason for his wicked and unsavoury Doctrine before , in saying , Because the defilement of the Soul is more deep and more hard to be washed off , than the defilement of Whoredom or Adultry ; As if they did not defile the Soul , but the Body only ; this is a Doctrine that may gratifie Whoremongers and Adulterers , and not only to reject the wholsom Warnings and Reproofs against all such Wickedness , which both in their own Consciences , and in our Meetings , is declared and Preached against ; but also , it tends rather to incourage them to go to Bawdy-houses , than to our Innocent and Godly Meetings , wherein the Truth , Righteousness , and Power of God , which cleanseth and frees from sin and unrighteousness , is exalted , and born witness to . T.V. having so manifestly discovered his Spirit , he had now better go and sit down under the Common Prayer , and confess himself a miserable Sinner among the rest , and not remain in a separation with his whewling and whineing Prayers , feigning himself as one more Holy and Humble than they : What sober People could have thought that such foulness should lie under these Presbyterians coverings , as is mentioned before , and after ! And T. V. further adds , to explain his gross corrupt Doctrine , these words , viz. I told her , if there stood a Cup of Poyson in the Window , I would rather drink it , than drink in their damnable Doctrines ; because poysoning of the Body is not so bad as poysoning and damning the Soul. By which the Reader may further see how his prejudice and envy hath blinded him thus to imply , as if Persons might commit either Whordom or Murder upon their Bodies , and their Souls not be defiled , or damned thereby ; and then what actual wickedness may not People commit , and their Souls not be damnified nor prejudiced by it from this Doctrine ; whereas the wicked slayeth his own Soul ; lifteth up his Soul to vanity ; the Peoples lusting after evil things , caused leanness to enter their Souls ; tribulation and anguish is to come upon every Soul of man that doth evil : And it is only the Power and Life of God which purifies the Soul , sanctifies the Creature throughout , in Body , Soul , and Spirit , and so leads into Righteousness , and thereby saves and brings the Soul to God , and gives it Life , and indues it with the Image of the Heavenly . But after this , T. V. hath uttered such corrupt Language and Doctrine as before , he is so bold as to justifie himself in these words , viz. I am sure I neither did , nor spake any thing unbecoming a Minister of the Gospel . That I refer all modest and sober Readers to judge of , Whether T. V. hath spoken Truth herein , yea or nay ? and , whether or no it had not been more prudence for him to have studied quietness , and quietly to have followed his Devotion with thankfulness for the Liberty they are permitted to enjoy , then thus to have shewed himself in outrage with clamorous reproaches and reviling against us ( who mean him no harm ) to the great disgrace both of himself and his Religion , and them that adher to him therein . And as for his accusing me with confused Discourse , and indirect Answers to his Arguments , and with filling my Mouth and the Peoples Ears with a multitude of words , wherein was so much ambiguity and obscurity , that the sentiments of my mind were not easily to be perceived as he saith . Wherein I have as much cause to complain of not having direct Answers from him , as he seems to have against me , whilst he was so puzled and put to it with what I said , though I answered them in plain Scripture-language ; And wherein their Questions , or pretended Arguments , were either indirect , or in terms , which accorded not with Scripture-language , I did not judge my self ingaged so far , to admit of the stating their matters ( as being infallible in the manner and terms of them ) as to be tyed to Yea or Nay denial of Major or Minor , without further scruple . Their Arguments appear hereafter . And whereas T. V. pleads for using some words in explaining Scripture which are not in the Scripture , saying , That the Quakers ( in their Books ) use many words which are not in the Scripture . I Answer , We neither contend with words or matters which are not contrary , or do not tend to vail or darken the Truth 's ( or simplicity of the innocent language ) contained in Scripture ; neither do we go about to impose one manner and form of expression upon others , or limit them therein whilst they speak the Truth , or what is in , or according to Scripture ; We are not of Kin to the narrow Spirit of the ridged Presbyters , that will count a man a blasphemous Heretick , Socinian , Arian , and what not , if he can't repeat his Creed of the Deity , or Father , Word , and Spirit , in their invented School-terms , although he really believeth and confesseth according to Scripture , unto the only true God , the eternal Word and Spirit ; or , the Father , Son , and Holy Spirit , and that they are One , and in Unity inseparable . And whereas T. V. saith , That W. P. puts forth the sting of the Serpent in tearming his Prayers strangely affected Whines , what more opprobious terms , saith he , would the Damn-me Blades of the Times have used , &c. Answ. To which I say , That he did not only use a strange affected way of Whineing in his feigned Praying , but also therein most falsely accused us for Blasphemers , in telling God , That we compared Him , and his Son , and Holy Spirit , to three finite Creatures , which more justly , was charged upon himself and his Brethren , from their distinction of Persons in the Deity . T. V's lye to God was so apparent in this matter , that some that were by , said , The next time he Prayed , he had need to ask God forgiveness for telling him that Lye ; for our comparison was to evince the natural consequence of their own distinction , and the gross tendency of it , as further is mainfest ; and not to represent the infinite God like unto man , or finite Creatures , as they have done about their Personalities ; And his comparing W. P's words to such tearms as those use he calls The Dam-me Blades of the Times , he should rather have began at home , and judged himself for his own wicked opprobious terms , in saying , It was worse to go to the Quakers Meetings , than to a Bawdy-house ; what more gross terms could the Damners and Sinkers have used ! but evil words corrupt good manners . And as for his Confidence that it is a falshood that they did use such words as impudent villain , & that there was striking among some of T. V's Hearers . There are Persons of repute and credit , who can testifie both against them ; and to my knowledge an honest sober Women did affirm , That one of his Hearers thumpt her on the Breast when we were about that Dispute with them ; besides the malice , envy , and rudeness that appeared amongst them , in clamouring , railing , and reviling us ( like the Billings-gate folks ) though without any just cause , both then , and when we were afterward at their Meeting , to clear our selves from T. V's and W. M. their malicious and slanderous accusation of Blasphemy ; yea , even in the time when I sate silent amongst them , some of their Hearers , both Men and Women would be railing and clamouring against me , when I gave them no seeming ( much less real ) occasion at all , I being silent . So that of all the Assemblies I have been in , I never met with any that shewed less Christianity , Civility , or good Education . And whereas T. V. is neither so honest , nor yet so ingenious , as to acknowledge his apparent and palpable Contradictions in his Sermon , set down and observed by W. P. but rather would out-face us and the Readers , as though they were no Contradictions . Let the Reader therefore take a short review of them ; as first , That a Person that is born of God overcomes the World , and yet the Victory in this Life incompleat . Is not here an evident inconsistency and contradiction is his Doctrine , and ignorance of the Child of God , and the Saints Victory , which was their Faith , 1 Joh. 5.4 . For if he have alwayes enemies or sins unsubdued in this Life , how are they overcome and victory obtained ? Or , is there a Victory over Enemies , and they not overcome ? What false glosses would he set upon his Contradictions ? And his instance of the Canaanites among the Children of Israel , being like Thorns , doing them mischief . This was when they did not as God commanded ; drive them out before them , which is no proof in this case to him that is born of God , for the wicked one cannot touch him , much less mischief him . And T. V. his saying , That such as are in Christ , and cast off the old Man , and known a change altogether New , and yet worldly Lusts cannot be extirpated out of God's People in this World ; Do but mark his plain Contradiction again here , and how doth he clear himself by questions , May not , Have not , Worldly Lusts a being , and some power to oppose in God's People , where they have lost their rule ? But how then are they in Christ , and have cast off the old man , and known a change altogether new , what must the old worldly Lusts still remain unextirpated , in this Life in Christ ? Where then is the newness of Life altogether , or the Grace of God in its teaching to deny those things , obeyed ? And how then are such as be in Christ new Creatures ? Or , how have they that are his , crucified the flesh with the Affections and Lusts ? Which to accuse all God's People of worldly Lusts all their life time , what an abuse is it to them ? Did not Paul see and attain a state beyond that wherein he had seen a Law in his members warring and leading him captive , &c. Did not he see the Law of the Spirit of Life in Christ , to make him free from the Law of Sin & Death , when through Christ he became more than a conqueror ? And could he be in all those states he mentioned to the Romans then , at one and the same time ( to wit ) carnal , sold under sin , led captive , having a will to do that which was good , but knew not how ; and also to be freed from the Law of Sin and Death , by the Law of the Spirit of Life in Christ Jesus ; one dead to sin that could not live any longer therein , and more than a conqueror , &c. could these states be consistent , or all his at one and the same time ? viz. To be Carnal , Wretched , a Captive , ignorant of his Duty , and yet a Delivered , Freed , Spiritual man , more than a Conqueror , and an Apostle that then knew how to write that Epistle , Instruct others , and Preach to them in the Fulness of the Gospel ? Were not these Latter his Attainments at that time wherein he shews his deliverance from the former Bondage , Servitude , and Thraldom under the power of Sin , and the Law and Body of it , which is not to remain alwayes , but to be ended , abollished , and destroyed , by the Power and Operation of Jesus Christ in them that believe ; For if Christ be in you , the body is dead because of sin , but the Spirit is Life because of Righteousness . And where the old man is crucified , with him , it is to the destruction of the body of sin , that henceforth sin should not be served , Rom. 6.6 . chap. 8.10 . And Paul speaking to the Romans , after the manner of men , because of the infirmity of their flesh , ch . 6.19 . And his so condescending to speak of several states that he had passed through , was not to encourage any to plead or contend for sin term of life , as most injuriously his Intention is perverted by these Ministers of Sin and Antichrist , whilst that he also shews his Deliverance and Conquest ; but rather that men should believe as he had done , in order to their obtaining perfect Victory and Conquest by the same Power and Spirit of Christ , in which true Believers confide and trust , against all the powers of Darkness , Temptations , and evil Motions , knowing that Christ's Power is stronger than the Devil's power . And it 's for Christ's Power and Work , that we contend both against the Devil , his Work , and Messengers , who dispute and contend for sin term of life , which is their great injury both against Christ , his Work , and People , and that which hath greatly strengthened the hands of evil-doers . And T.V. his telling , That Sin may tyrannize over Believers , and yet not have Dominion , but be in Captivity , in Chains . Who is so blind that cannot see his Contradiction herein , and his silly come off , in instancing that a Slave in Chains may sometimes break loose and Tyrannize ; what then is this Captivity and these Chains under which the sin is held , and how doth it tyrannize , and yet not have dominion , what silly work is this ? But his saying , You must kill or be killed , either you must overcome the world , or the world you : What must they kill but sin and worldly lusts ? Surely this is further than an incompleat Victory , and further than an Enemy breaking loose if he be killed ; for if he be slain , he hath neither power to break loose , lead captive , and much less to tyrannize over Believers . It is strange how T.V. can so far shut his eyes , or endeavour to blind others , as to seek to gloss over these notorious Contradictions , as if they were in unity ; and then lightly to say , Can you forbear smiling at the man , he calleth these Contradictions ? How shallow and ridiculous hath he rendered himself herein ! CHAP. II. In Answer to W. Madox , together with several Contradictions between him , and his Brother T. Vincent ; and their Absurdities manifested and detected ; which shews also their ignorance of the True and Living God , &c. THese men having prostituted themselves to an Idol of their own brains , The Light within ; which is their Christ & Saviour , count the Doctrine of the true God a strange Doctrine . Answ. The Light within which we do own , witness to , and obey , is the Light of Christ , which witnesseth against all sin , against all Idolatry and unrighteousness , and leads us in the Doctrine of the true God , which we receive in the Light , and not mens Traditions and corrupt Doctrines and Inventions , whereby People have been kept in the dark , by such perverse and prejudiced Spirits , as thus blasphemously deem the Light within , an Idol of our own brains ; whereas it is the Light and Life of the Eternal Word , which enlightens every man that cometh into the World ; that we testifie unto , against all the dark opposers and gain-sayers , whose wayes are dark and crooked , as thine W. M. is , who thus falsely and blasphemously hast represented the Light within ( like those that put Light for Darkness , and Darkness for Light. ) And now let the Reader judge , Whether such dark envious Persons ( as thou herein hast shewed they self ) are fit to be Judges in these things of Controversie , about such high matters , touching the Three that bear Record in Heaven ( viz. The Father , The Word , and The Spirit ) when thou in thy earthly sensual wisdom never camest there , neither canst thou till thou countest it loss unto thee , and com'st to loose it , that the Babe's state that enters the Kingdom be known , in which the Light and Life of the Son of God is manifest , which discovers the hidden things of darkness , and reveals the Mysteries of God's Salvation to them that obey it , but not to such as count it an Idol ; and now what may we expect but darkness from such an one as calls the Light within an Idol ; and they that look into thy following work against us , may see the gross darkness thereof , yea , darkness that may be felt . W. M. By their three Persons , you mean the three increated Persons of the ever blessed Trinity , the Father , the Word , and the Holy Ghost . Three increated Persons are thy own words and terms ; but the Father , Word , and Spirit , we really own , and bear witness to , both as mentioned in the Scripture , and as knowing the absolute Testimony and Eternal Power thereof manifested , where that which may be known of God is manifest ( even within ) both in creating , begetting , and quickening us again to God out of death and darkness . And these Three which are One , which bear Record in Heaven , to wit , The Father , the Word , and the Spirit , as I could not own the title of Three distinct and separate Persons to be put upon them , as thy Brother Erroniously did ( being not Scripture-language ) so it was never my intent , nor Principle , to compare them to three Apostles , or finite Creatures , as most falsely and injuriously thou accusest me . But to endeavour to make the People understand both the grosseness and falseness of Tho. Danson's and Tho. Vincent's Principles of three distinct separate Persons in the Deity , you naming each Person God , which renders them Three Gods ( whilst but One God ) by shewing the Consequence of this your Principle ; After I had from Scripture shewed how inseperable the Father and the Son were , and the Oneness of the Father , Word , and the Spirit ; but if I had simply compared them to three Apostles , who were distinct and separate Persons , then had I owned your own Terms and Principle , and then the Controversie had fallen between us : But instead thereof , I am accused for opposing your Doctrine of distinct separate Persons ; and thus you confound your selves in wronging of me ; for were not the three Apostles , Paul , Peter , and John , three distinct separate Persons ( did I ever deny that they were ) how like then to finite Creatures doth your own Doctrine render the Eternal God , his Word , & Spirit ; which to shew , was my end in instancing three Apostles , for we never believed the Eternal God to be like to corruptible man , since we knew any thing of his Divine Power . But T. Danson in his Synopsis , pag. 12. plainly instanceth three Apostles , Peter , James , and John ; as also his instance of David and Solomon for their Trinity , or three Persons in one nature ; Was not this an instance of finite Creatures , and such an indignity put upon God as I never intended : How can such men but blush for charging that on others , which so evidently they are guilty of themselves ? Madox . We call the Father , Son , and Holy Ghost , Three Persons , or Hee 's , according as they are held forth in the Scriptures . Answ. Nay , had you stood to Scripture-language , there had not been any Controversie between us therein ; but it would not satisfie you , but you must obtrude your Popish unscripture-like terms and distinctions , or rather worse , in telling not only of distinct but separate Persons , which being plainly refuted from Scripture , you may remember I several times called to T. D. and T. V. to confess their Error , I shewing how inseparable the Father and the Son were , reflecting chiefly on the words separate Persons , which , how you come off about , will appear hereafter . And as for their being Three Hee 's , thou W. M. durst not keep to any Argument from thence ; or to make that any Cause , or Reason , why we must own them to be Three Persons , though here thou seem'st to make the terms equivolent , viz. Three Persons , or Hee 's ; so then it appears that either will serve , if the Three that bear Record in Heaven be but own'd under the Name of Three Hee 's , it will serve instead of Three distinct Persons ; but then , are all Hee 's or Males , Persons ; and all Shee 's or Females , no Persons ? What strange Logick is implyed here ? And where doth the Scripture mention three increated Persons thou tell'st of , are they three distinct increated Persons ? If so , then mayst thou not as well say they are three distinct Infinites , three Eternals , and so three Gods. Where is now the blasphemy , and blasphemer ? And Christ's speaking of another Comforter , which was the Spirit of Truth , Joh. 14.16 . was not another Person distinct from him , for that Spirit was then in him ; neither doth he use those words , for the same Comforter , or Spirit , was in him , and was that divine Life that then spoke in him , when he was personally present with them ; He doth not say , he would send them another Person to Comfort them , but speaks more spiritually , for though they had been Comforted in his outward Presence and Ministry , yet his spiritual Presence was that other Comforter , for ever to abide with them ; for in that Joh. 14.17 . Christ speaking of the Spirit of Truth , or that other Comforter , saith , he that dwelleth with you , shall be in you , vers . 18. I will not leave you comfortless , I will come unto you ; which clearly explains his former words , which to say this Comforter was a Person distinct from Christ , is all one , or as absurd as to say the Spirit or Life that was in him , was a distinct . Person from him , or that he was a Person distinct from himself ; for , I will not leave you comfortless , I will come unto you ; or were it not gross to say , That Christ in his People , is a Person distinct from Christ , or the Eternal Word . And as to thy telling of another Comforter , i. e. Another as to subsistence , or manner of being : What manner of being , and wherein can it differ from Christ's spiritul manner of being ? Had he another manner of being distinct from his own ? Who cannot see the ignorance and confusion of thy blind distinction ? For it appears , that thy distinction of three distinct Persons , subsistences , or manners of being , is attributed to the Father , Son , and Holy Ghost , before Christ's Bodily or Personal Appearance in the form of a Servant , thou telling us ( they being of an infinite nature , are three persons ) Is this a good Argument for thy turn ( whereas T.V. saith , Christ , as man , was not fifty years old , pag. 31. ) whilst thou argues from John 14.16 . for their being three distinct persons , subsistences , or manners of being ; For , were they three distinct Comforters of an infinite nature ? Or , three distinct separate persons of an infinite nature ? And was Christ's manner of being in the Flesh of an infinite nature ? Or was he therein a Fourth Person ? Surely when Christ had taken upon him the form of a Servant , and that he said , My Father is greater than I ; ( now W.M. confesseth , that the form of God was his divine nature , which is above the form of a Servant ) and he being in the likeness of sinful flesh , made a little lower than the Angels in respect of his Sufferings , humbling himself to the Death of the Cross. In this manner , and in these capacities he was not declared to be from Eternity ( but as he was equal with God in his Glory , before the World was * ; neither can three coeternal , coequal distinct persons , be argued from thence ; for the Controversie runs higher , as before , they being of an infinite nature , are three increated persons ; he should rather have said , are one divine substance , or being , which is of an infinite nature . But in plain Contradiction these Presbyterians tells us , in their 45. pag. That in the abstract , infiniteness is not aplicable to the subsistence ; what then is become of their three infinite increated persons , or subsistences ? Are they now chang'd from infinite to finite ? What sad work is this ! Where are the Blasphemers now ? Are they not herein found guilty of that , which most unjustly they have charg'd on us , viz. Of that which is plainly derogatory to the Glory of the Infinite God , by going to fasten the limitations of finite Creatures upon him ? For , if there be a subsistence , or personallity , or manner of being ( as he defines subsistence ) in the God-head , which is not infinite ; then something finite is in God which is no less than blasphemy to affirm . And if there be three such distinct subsistences in the relative Property of the Father , Son , and Holy Ghost , as W. M. saith , pag. 19. to which infiniteness is not aplicable : Then have they denied the Father , Son , and Holy Ghost to be Infinite ; and by this the Reader may see what their unscriptural distinctions of Persons and Subsistences in the Deity amount to , and how most derogatory to the Glory of the Infinite God they are . But the remarkableness of their gross Contradictions is so obvious , that he that runs may read it ; for one while the Father , Son and Holy Ghost , being of an infinite nature , are three distinct persons three increated persons ; which renders them three distinct Infinite and so ▪ Three Gods. Another while infiniteness is not aplicable to them as such , or as subsistences , which renders them under the limitations of finite Creatures . Do you think that the wiser sort , either among Papists , or Protestants , or Church of England , own these men's management of this matter ; or will their Work stand them in any stead , or be to the advancement of the Christian Faith in other Nations ? If these men should go into Turkey , and also among the Indians , and pretend to Preach the everlasting God , or the Father , the Word , and Spirit , under such Names , Terms , and Distinctions , as being three distinct and separate persons , or subsistences , to which infiniteness is not aplicable ; what would be the effect and consequence of such Preachings do you think ? Would it not bring a reproach upon the Name and Profession of Christianity , and render the Christians as believing and expecting Salvation from finite Persons , or Creatures ? Or else , if they should Preach them to be three distinct or separate Persons , as being of an infinite nature , might not they reasonably conclude that they were Preaching three Gods ? Would not this kind of Preaching more stumble the Jewes and Turks from believing in Christ , than ever ; and the more strengthen the Heathen in their Idolatrous Imaginations ( especially whilst they oppose the Light within as an Idol ) for whilst a Doctrine is Preached implying three Gods , may they not suppose many more ? As also , how have many ignorant People , in the time of Darkness , been begotten into vain Imaginations touching the God-head , by such Doctrine aforesaid ( contrary to Scripture-language ) as to think God to be like unto a Man , or Person ; whereas he is a Spirit , he is Invisible , even that Eternal Word , or Spirit , which made all things , and Christ is the Image of the Invisible God , not divided nor separate from him whose Image he is * . And though in the World there are Gods many , and Lords many , yet to us there is but One God , the Father , of whom are all things , and we in him , and One Lord Jesus Christ , by whom are all things , and we by him , 1 Cor. 8.6 . So that it was never any Design , or Plot of ours , to endeavour to prejudice the minds of any against the Deity of Christ , and the Holy Ghost , as falsely and blasphemously we are accused by this our prejudiced Opposer . W. M. What you mean by separate , I know not ; if you mean so separate as to destroy the unity and simplicity of the divine Essence , I own no such separation ; if you take it to be all one with distinct , then it was no begging the Question . And in their 39. pag. it 's said , viz. The word Separate Person I disown any further then we may conceive it to signifie no more then dictinct . Answ. It appears then , that T. D. and their using the word separate persons , was to explain their meaning of distinct persons , for it was used after distinct , viz. distinct and separate persons ; which word separate persons , they know I chiefly reflected upon at the Dispute , I proving the contrary from Scripture , viz. both the Oneness and Inseparability of the Father , Word , and Spirit ; but seeing they own no such separation as to destroy the Unity of the Divine Essence , why did they make use of the word Separate at all in the case , telling us , the Father , Son , and Holy Ghost , are three distinct and separate persons , which they confess are of one divine Essence . Now they disown separate any otherwise then it signifies distinct ; but they should not have own'd it at all in this case . Is it not sad Doctrine that supposeth any Separation , Finiteness , or Limitation , in this Divine Being ? But if the separation relate to the Personallity , or their distinctions of persons , and not to the Essence , then doth not this tend to divide God , or to separate Father , Son , and Spirit , who are in each other , and how then are they three distinct , coeternal , coessential , coequal Persons ? Or how are they three distinct increated persons of an infinite nature , as before ? but another while not infinite in the Personality ; what wonderful confusion and gross contradictions are here ! and what strange boldness is it for men , so dark in their understandings , discomposed in their minds , confused and incongruent in their Principles , thus ignorantly to attempt to define or demonstrate the infinite Power , or God-head , which is out of their sight , and beyond their earthly capacities , who are so ignorant of God who is Light ; they count the Light within an Idol of our own brains , as W. M. hath blasphemously done ; whereas it is the Light by which God hath shined in our hearts , to give us the knowledge of his Glory , in the face of Christ , 2 Cor. 4. W.M. Read also Job 35.10 . God thy Makers . Heb. consult Mr. Carril on the place . Eccles. 12.1 . Remember thy Creators , &c. Isa. 54.5 . Thy Makers is thy Husband ; in all which Texts , the Trinity of Persons is denoted by words of the plural number . Answ. Upon which , I query , is the distinction of three Persons derived from three Makers , or three Creators ? Or dare they say , That the Father , Word , and Spirit , are three distinct , severed , or separate Creators , and doth not this bespeak three Gods ? And what sense is it to say , thy Makers [ is ] thy Husband ? from Isa. 54.5 . where it is said , Thy Maker is thine Husband , the Lord of Hosts is his Name ; Is not this truly rendered ? See Pagnine's Versions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osiik ; i. e. factor tnus . It 's neither sunt ( nor est ) factores tui : And Eccles. 12.1 . it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Borecha Creatoris tui , in singular ; it 's not Creatorum tuorum . And Job 35.10 . it 's Osai , factor meus ; not factores mei . But whilst one God and one Lord is confessed , how is it consistent that a plurality of severed Persons be in him as Makers , Creators , &c. What ground have we to believe either Carryl or Madox herein , more than Pagn . and our English Translation , with many others . And notwithstanding this great stir they have made with their distinctions of separate persons , incommunicable properties , &c. yet W. M. hath confest , That the Names , Properties , or Attributes , Works and Worship of God , are frequently in Scripture given to each of these Three Persons , so that they are one and the same perfect and infinite Essence , one God by Nature , &c. ( but if he should distinguish personal Attributes from Attributes of God , I ask what they are if not of God ) which if so , how is infiniteness not applicable to them , nor ascribed to them ? And how have you gone with your vain unscriptural distinctions to darken Counsel , to darken Scripture , to darken the minds of People by words without knowledge , thereby going to demonstrate that to others , which you cannot clear to your selves by demonstration ; As T. V. in his 26 pag. saith of the Trinity , touching which he would have us Assent unto your terms and traditional distinctions upon Divine Authority , which he cannot demonstrate by reason . But how then shall we receive your bare Assertions upon Divine Authority , when we have neither Scripture , nor Reason , nor yet any immediate Revelation from you for them , must we pinn our Faith upon your sleeves ? or will you supply the places of so many Popes , by Imposing an implicit Faith in those matters which you cannot demonstrate , nor clear to your selves : which then , how can you clear them to others ? Which if this be the course you take to convince gain-sayers of your Doctrine , you might have spared a great deal of labour in going about so confusedly to demonstrate your case to us , and only have laid down your Doctrine of three distinct separate Persons in the Deity , to which infiniteness is not ascribed as you have said in pag. 45. And so you might as well have said , That we T.V. W.M. and T.D. do affirm it , and therefore you must believe it , or otherwise you are blasphemous Hereticks , and so damned . But we must have better ground for our Faith , and a better Authority than Affirmations , Revilings , and Threatnings of men , that are untaught themselves in those things which they presume to teach others . W. M. I called them three Hee 's , to try * if you would own the Deity of Christ , and the Holy Ghost , under any title . As the subject of this Tryal is very mean and weak ( to wit ) the calling them three Hee 's to prove the Deity ; so his trying of us hereby , was altogether groundless , since that we never disowned the Deity of Christ , or Holy Ghost , as falsely and injuriously is insinuated against us . And since that three Hee 's will now serve instead of Persons , ( he saying they are three Persons , or three Hee 's ) to prove the Deity of Father , Son , and Holy Ghost : Why have they made such a pudder for their distinctions of Persons ? But would it be a strong Reason to induce Infidels to the belief of the Deity of each , because they are three Hee 's as he saith ; for , are all Hee 's either God , ( or yet Persons ) or Divine ? But I need say little to the shallowness of this Work ; Let the ingenious Reader judge of it . But when he thinks he mends the matter , by calling them three divine Hee 's , his intent is , that the Father is called Hee , the Son is Hee , the Spirit Hee ; which neither proves them three separate , nor incommunicable Persons , distinct subsistences , or bottoms ; whilst both the Father 's a Spirit , the Lord is that Spirit , Christ a quickening Spirit ; all inseparable . W. M. You by refusing to call them Three Divine Hee 's , have made it manifest , that your Quarrel is not with the word Person , as some then apprehended ; but with the Doctrine or Fundamental Truth , expressed by the three Persons , viz. the Modal Distinction , and Essential Vnion ; or Oneness of the Father , Son , and Holy Ghost . Answ. It 's manifest , that some of the Hearers that were present at our Debating this matter , had a better apprehension and understanding of us than you prejudiced Teachers and Opposers had : for some of them apprehended that we opposed your unscriptural terms and words put upon the Deity , and not that we opposed either the Divinity or Union of Father , Son , or Holy Ghost ; neither did we in the least go to quarrel with any Fundamental Truth , as most grosly and slanderously we are accused and misrepresented by thee W.M. who hast shewed thy self ( so far from either Truth , Moderation , or Reasonableness in this matter ) as one swallowed up with Envie and Prejudice : And thy taking for granted , that thy Model distinction and terms , are Fundamental Truth , and joyning them with the Oneness of the Father , Son , and Holy Ghost , is but a begging the Question , and presumption in thee , especially whilst by your vain Philosophy some of you have either rendered them as Three Gods , or denied them to be Infinite , as in pag. 45. Yea , and it was evident to many , * That we found fault with your mis-calling and mis-representing the Father , the Word , and Spirit ; and never in the least opposed nor questioned their being Three such as mentioned in Scripture , viz. The Father , Son , and Holy Ghost , but there openly confessed to the Fundamental Truth of them in Scripture terms . And when you fell into your needless Questions , and Philosophick terms of incommunicabl properties , subsistences , &c. I ( to bring the matter to be more obvious to the People , to shorten and mittigate the Controversie , and to abate your heat ) did tell you , That if you meant by incommunity of properties , the Fathers begetting the Son , and the Spirits being sent ; state your Question so , in plain English , Whether the Son was begotten , and the Spirit sent of the Father , and it would quickly end the Controversie . But nothing would serve you , but an Answer to your vain babling and School-terms , with such a limitation as Aye or No ; as if the Scripture terms and expressions were in this to be waved and slighted as insufficient , and your confusion , vain ●hilosophy , and deceit , must be set up above the Scriptures of Truth , though you profess them to be your Rule , at other times But here in plain Contradiction , you have gone about to obscure Divine Mysteries under your Traditional terms of Heathenish Metaphysicks , and laid such a stress upon them , as if all were to be deem'd Blasphemers and Hereticks , and so to be damned , that cannot confess , own , and be tyed up to your terms , nice and confused distinctions , which you presumptuously put upon the Father , Word , & Spirit . And as for W. M. his accusing us with rejecting the Son , and so the Father . It is a gross slander , as many more of his accusations are ; and never was it in our Intention nor Doctrine so to do , whilst the Oneness of Father , Son , and Spirit , we really confess to , but disown your blind distinctions , which deny them Infiniteness . And as for W. M. his so much talk of three Hee 's , each of which ( he saith ) is by nature God : We do not read in Scripture , that God is called three Hee 's , or three distinct Hee 's ; and therefore three distinct separate Persons ( indeed Children in the Accidence call Hee the third Person singular ) But that both the Father and Son speaking of themselves , use the word Hee , as I am Hee ; and he that is with you , shall be in you ; Christ speaking of his own manifestation ( which was that other Comforter ) I will not leave you comfortless , I will come unto you . But each of these three Hee 's he tells of , he hath told us is by nature God ; so then they are One , as God , the Word , and Spirit , are . And as to his charge of Ignorance of Philosophy about Subsistence , which he sayes , is not a form of a Hee , but the manner of his being . His Charge of Ignorance , of his kind of Philosophy , and such nice distinctions ( as this between manner and form ) we can easily bear , and pass by , and leave them to feed upon it , who will choose such chaff for their food , knowing that the knowledge of God and Jesus Christ , consists not in such trifles . W.M. The form of God the Father is his Divine Nature , but his Subsistence is his manner of being in the relative Property of the Father ; and so he speaks of the Form and Subsistence of the Son and Holy Ghost ( as his terms of them are . ) Now touching these distinct Subsistences , or manners of being , wherein stands their Model , distinction of Three distinct Personalities , to which they say , in pag. 45. * That infiniteness is not applicable , and that there be three distinct Personallities , unto which infiniteness is not ascribed : Here they have given People to understand what their meaning is about their three distinct Subsistences , or Personallities , that they are not Infinite . What then ! Is the Father , Son , and Holy Spirit , Finite ? What gross darkness is this ? Let the impartial Reader judge , whether we have not sufficient ground and cause to oppose them and their vain Philosophy in this so high a matter , and whether herein their Doctrine doth not blasphemously oppose the Divinity of Father , Son , and Spirit ; and they go about to eclipse ( and detract from ) the Glory of the infinite God-head , whilst at other times , in contradiction , they confess each to be God , and tell of the Eternal Son of God , and say , That in the concret , every subsistent is infinite , but not the subsistance or personallity in the abstract . What darkness is here ? Is God divided , or Father , Son , and Holy Ghost , separate or abstract from their Essences ? and where then is this finite personallity so much contended for ? Is it in God , yea or nay ; or relating to his Divine Being , or Substance ? But if these distinct personallities or subsistances , which they say are not infinite , be the relative Properties of the Father , Son , and Spirit , then I ask , Hath not this Doctrine denied both Father , Son , and Holy Spirit , to be infinite ? Let the unbyassed Readers judge . And yet in Confutation of themselves again , there 's God the Father the first Person , God the Son , a Person distinct from him ; God the Holy Ghost , a Person proceeding from both . How to make sense of these three distinctions , comparing them together , or how to make them hang together without rendering them Three Gods , and not only so , but such as are not Infinite , doth not yet appear to me . And whether my comparison of not understanding Paul , Peter , and John , could be three Persons ( each of them an Apostle ) and yet all but one Apostle , was not suitable to detect these mens unscriptural Doctrines and Distinctions , and to shew the absurdity of the consequences thereof , which whilst this railing angry man , W. Madox , doth so often take it as a comparing the Father , Son , and Holy Ghost , to three Apostles ; herein he hath grossely wronged and abused me , and his own understanding . And his Charge of Blasphemy against me ( for that he intimates that I should say ) That God is but equal with man. I return back upon him as a most malicious horrid slander , and an apparent Lye against me . It was never my intent nor saying ; for if I had said , That God is but equal with man , or compared the Father , Son , and Holy Ghost to three Apostles , then had I and these ridgid Presbyterians accorded nearer than we did , for then had I owned their Dostrine and terms of three distinct and separate persons in the God-head , which are not infinite ; which I can never own , nor believe , nor depend upon any God , or thing , which is finite , for Salvation . Besides , I never denied finite man , nor three distinct Apostles ( as Paul , Peter , and John ) to be distinct and separate Persons ; so if I had really compared the Deity to such , we had not differed about the distinction of separate Persons , or finite subsistances in the God-head , which is no less than Blasphemy . But then , how poorly , maliciously , and falsely this W. M. comes off in so positively deeming their Doctrine and terms in these matters , to be Scripture Truth ; and charging us with designing to blast and overthrow the Deity of Christ , and the Holy Ghost ; upon which , * Blasphemers , and blasphemy , and damnable speeches , are hideously cast upon us , but most unjustly , and falsely ; for no such design ever had we , as either to blast or over-throw the Deity of Christ , or Holy Spirit , we having openly professed and declared the contrary , both in words and writings . As also his accusing us with boldly spitting in the face of God , is a gross and malicious slander , and a presumptuous taking for granted , that our opposing their corrupt unscriptural distinctions , and vain babling , was a spitting in the face of God ; as if we must believe all what these men say , in this matter , to be as true as God is , and his Glory to be so deeply concern'd in their vain Philosophy : Judge whether they ' herein are competent Disputants , yea or nay ? and whether these our opposers , or we , have compared God , or the Father , Son , and Spirit , to men ; let the Reader judge by what follows . In their Answer to that Argument of W. P's , viz. The Divine Persons are either finite , or infinite ; if finite , then something finite is in God ; if infinite , then there would be three distinct infinites , and consequently three distinct Gods : thus far W. P. Touching which , after they have denied infiniteness to be applicable or ascribed to them ( as to their subsistences or personallities , as they call them , they bring a comparison of the subsistance of a man , pag. 46. saying , It would be improper to ascribe the property that belong to him , unto his subsistence , to say that his subsistance in the abstract is either a learned or unlearned subsistence , a great one or a small one , a white one or a black one * . What vain babling , and a blind instance is here ) And so they say , It is improper to say , that either of the Persons , in regard of the personallity or subsistence , are finitie , or infinite ; but in regard of their Essence in the concrete , are infinite . Now the Reader at length may see what 's become of their distinctions of three distinct subsistences , or persons in the God-head , or Divine Essence , wherein they having here undertaken to demonstrate that which Reason cannot demonstrate to them , nor they clear to themselves by demonstration , as in pag. 26. they have run themselves as into a Wood and Labyrinth , as persons bewildered and confounded ; so as now the subsistences or distinct persons in the Deity , they so much contend for , are such as are neither learned nor unlearned , neither great nor small , neither finite nor infinite ; what are they then ? what Gods are they that these men would have us believe in ? before they were not infinite , now neither finite nor infinite . * What grosse Confusion and Contradiction is here ; for if not infinite , then finite ; but the God whom we serve and believe in is infinite , the only Wise God , and nothing relating to him , or his , being finite . Howbeit since these our Opposers are contending for that which they cannot by Reason demonstrate , nor clear to themselves , pag. 26. It is very unreasonable in them to Impose it upon others to believe , without either reason or demonstration , or to pronounce them Blasphemers who cannot own their Doctrine and distinctions therein , to be according to the Scriptures , whilst they cannot clear them ( by Reason ) to themselves , but both a mis-calling , and grossely mis-representing of Father , Son , and Holy Spirit , as one while with being not infinite , another while neither finite nor infinite ; instancing in the case the subsistence of a man , which they say is neither learned nor an unlearned one * . They have accused W.P. with Blasphemy , who never denied the infiniteness of either Father , Word , or Spirit ; but what greater Blasphemy can there be than their own ? And now let the indifferent Reader judge what effect this kind of their vain babling would have in the minds of an Auditory , if thus , God should be Preached in their blind confused terms ; and if one of them should exhort People to believe in a Trinity of separate persons or subsistences , which are infinite in the concrete , but not infinite in the personallity , or subsistence in the abstract : Another while they are neither finite nor infinite ; and what they are they cannot tell ; for , by reason they cannot clear this their Mystery to themselves ; Another while they are three Hee 's that People must believe in , and therefore three persons or subsistances with incommunicable properties , by all which they go to demonstrate the Father , Son , and Holy Ghost , who are infinite in the Essence , but not in their Personallities : They say another while , neither finite nor infinite as they say , what effect would this kind of Preaching have with People do you think ! and where ever did the Apostles , and true Ministers of God Preach in this manner , or allow of such Philosophy in Preaching the Mysteries of God ? Nay , did they not Preach in the simplicity of the Gospel , and Exhort in simplicity , as of the Abilitiy that God gave ? And did not Paul absolutely forbid such Philosophy and vain deceipt ? And to avoid opposition of Science , falsly so called , Coll. 2.8 . 1 Tim. 6.20 . And are there not words sufficient in the Scriptures of Truth , to Preach God and Christ in , according to the plainness and simplicity thereof ; but men pretending to be his Ministers , and Scripture their Rule , must thus run themselves into confusion and darkness by Humane Inventions and Traditions both of words , terms , and blind distinctions of man's fallen wisom , which neither knows God , nor can rightly speak of him , but hath obscured the Glory of his Appearance from very many ; but the Light is risen , and the Day dawned , which hath not only discovered , but will expel those thick Mists and Clouds of mens Inventions , that the simple may come to be undeceived and unvailed , and so be delivered from such as these confussed Babel builders that have made a prey upon them . CHAP. III. Something farther Observed , in Answer to Tho. Vincent . NOw let us a little observe some Passages and Arguments in Tho. Vincent's Work ; For their distinctions about Trinity of Persons ( as they call them ) distinguished one from another by incommunicable personal properties . But such kind of distinctions and terms he hath not learned from Scriptures , but from humane Inventions ; by which they have darkned the simplicity of Truth ; as also he hath appeared as one in self-contradiction , when he saith , That one should be in another ; the first should be in the second , and the second in the first , and both in the third , and all one and the same individual Essence . Now if they be in each other , they are not separate Persons as at the Dispute was affirmed ; and if one be in another , where are the personal incommucicable properties , wherein they are not Infinite as they have told us ? Is there finiteness in each person , and yet each person God ; what gross darkness and blasphemy is this ? But then to mend the matter , T. V. tells us , This is such a Mystery as doth exceed the weak and narrow understandings of most inlightned and clear sighted Christians fully to comprehend ; Some by gazing too long upon the Sun , become blind . Surely then , if it be such a Mystery as exceeds the understanding of the clear sighted , it must needs exceed the dark understanding of T. V. and his Brethren ; And seeing , as appears , he was conscious to himself of his own dimness or darkness herein as by what follows ; also , he should have let it alone and not troubled his head with things beyond his reach , for he has confounded and marr'd his cause , and not at all mended nor cleared it ; but if he hath assayed to demonstrate this Mystery , as he calls it , as one more clear sighted than the most inlightned , his Work doth manifest the contrary ; And that God cannot represent himself otherwise than he is ; It 's true : but where doth he thus represent himself as these men do , with such invented terms , vain tautologies , and confusion ? We do not read such in all the Scriptures of Truth : howbeit T. V. takes the boldness to Assert his Doctrine herein to be of Divine Authority , and to be the Truth of God revealed in his Word ; and that if the Scriptures have revealed that there are Three distinct Persons in one Divine Essence , it is a certain Truth , &c. This is sooner said , than proved ; if that Word of God , and Scripture could be produced that doth so reveal their Doctrine , and say , there are three distinct Persons in one Divine Essence : Produce us such a Scripture among all the Writings of the Holy men of God ( in all the Bible ) and it shall end the Controversie ; otherwise let T. V. be ashamed of his Asserting it to be revealed in the Word of God. And of his saying that in his Sylogism , pag. 13. There is not a word but what is to be found in the Scripture ; whereas neither the matter , manner , nor expressions of his Arguments are to be found in Scripture . As for Instance his Argument ; Pag. 13. The Father , the Word , and the Holy Ghost , are either three Substances , or three Manifestations , or three Operations , or three Persons , or something else ; but they are not three Substances , nor three Manifestations , nor three Operations , nor any thing else ; therefore they are three Persons . To the first part ; Indeed they must be something ; to the Minor , if they be neither three Substances , Manifestations , &c. nor any thing else , this renders them nothing , and contradicts both the Major and Conclusion where they are something else , which is three Persons ( he saith ) so the tenour of his Argument runs thus , they are something ; but they are nothing ( he meant nothing else but three Persons ) therefore they are three Persons . It would have held better thus , but against himself , If the Father , the Word , and Spirit , be not three distinct Substances , then not three distinct Persons ; but they are not three distinct Substances , Ergo. unless he can shew us a distinct person without its own substance : But his Brother T.D. saith , A person is rationalis naturae individua , substantia , an individual substance , of a rational nature ; see how flatly T.D. and T.V. have Contradicted one another herein ; one affirming they are three Persons , because not three Substances ; the other , That a person is an individual substance : But if T. V. by saying , There is not a word in his Syllogism , but what is to be found in Scripture ; intends that every word particularly is to be found in Scripture ; the word Substance , the word Manifestation , Operation , Person , &c. abstractively , what proves this of his matter ? for the contrary may as well be asserted from bare words ; I never met with more silly kind of Arguing before : And if so be his other Argument from the Property of the Father to beget , of the Son to be begotten , of the Holy Ghost to proceed from them both , &c. be an Argument sufficient to prove Three distinct Persons in the God-head , with three incommunicable Properties , &c. Then doth it not follow as well , That every spiritual perfect Gift that proceeds from God to man ; must needs be a Person , and then so many Gifts , or manifold Graces as proceed from him ( or are begotten by him ) are so many Persons in him , which would be numerous indeed , and amount to a Plurallity of Trinities ; for the Spitit is given variously , and in divers Manifestations , and the graces & gift of God are many and manifold ; but the shallowness of this mans arguing , who is it cannot see ? besides that Christ being the express Image of the Fathers substance , and the Spirit the Life of both ; it 's neither scriptural nor reasonable to say that the Image and Life of One and the same thing , should be either Two distinct and separate Persons from it , or from their own substance ; so that still it follows , that if the Three bearing Record in Heaven , be One divine substance , and not Three substances ; then not Three distinct or separate Persons : As also , God is called both the Word and Spirit . Farther , Mark the manner of T. V. his expressing his Doctrine , viz. The Trinity of Persons in the Unity of the Divine Essence , and the Unity of the Divine Essenee in the Trinity of Persons , that three should be one , and that one should be three ; that three should be distinguished but not divided , that one should not be another ; the first should not be the second , nor the second the third , nor the second or third the first ; and yet the first second and third the same that the first should be in the second , and the second in the first , and both first and second in the third . Thus far T.V. for his separate persons . Reader , Do but mark his Jigg here , and what a whirling he has made like one distempered ; but where is his Scripture for all this ? see how he manages it , pag. 26. he saith , Reason it may be will leave us in our search after the Deity in the Trinity , and the Trinity , &c. but where Reason faileth , Faith must supply its room : And then tells us of Mysteries which Reason cannot demonstrate to us , and that in this Mystery of the Trinity we must Exercise our Faith , though we cannot clear it to our selves by demonstration , &c. But sure whilst Reason hath so much failed T. V. and his Brethren in this matter , that thereby they cannot clear it to themselves by demonstration , it s very strange and unreasonable they should make such a stir in the dark , as they have done , to Impose it on the Faith of others ; and what tends this to , but to force People to Exercise an implicite Faith , whilst they have neither Scripture , Reason , Demonstration , nor Revelation ( for that 's ceased they say ) to ground a Faith upon in this matter , as he argues , viz. If the Divine Essence , or God head , can be but One , and the Father is God , the Son God , the Holy Ghost God , and they three distinct Subsistents , or Persons , then they are three distinct Subsistents or Persons , in the same single Divine Essence , but the Essence can be but One , and the Father is God , the Son God , &c. and they are three distinct Subsistents or Persons ; therefore there are three distinct Subsistents , or Persons . Let the moderate Readers but mark this Argument , and whether it carries any matter or weight of any proof or Argumentation along with it any more than an Empty Assertion : ( Tautologies ) begging the Question in the sequel of the Major , and so along still , taking the matter in Controversie for granted , which cannot be without better proof , and more convincing Arguments than T.V. hath patched up and produced ; But as for the beginning of his Argument , That the Divine Essence , or God-head , can be but One , and this in each of the Three , we never denied ; and T. V. has confessed it is not denied by us , pag. 28. But as for the rest of his Argument , it runs in the substance of it thus ; If they be three distinct subsistents or persons , then there are three distinct subsistents or persons ; But they are three distinct subsistents , therefore , &c. Or , if they be so , then they are so ; but they are so , therefore they are so . I shall not need to say much , to shew what mean Logick this is , since it is from a Person whom Reason has so far failed , that he can neither clear nor demonstrate that to himself , which thus pitifully he has assayed to demonstrate to others : And so let the Readers judge if he be not such an one as he tells of , that by attempting to bring that Mystery to the Modal of his Reason , hath lost the sight , and sunk into grosse Apprehensions . And as for his fierce Railing against W. P. and calling him , wretched Blasphemer , accusing him with denying that the Lord Jesus Christ is God , and with denying the Divinity of Christ and Holy Ghost , and with thrusting the Lord Jesus Christ off from the Throne of his God-head , &c. I have not yet perceived any strength or weight of Argument from either T.V. or his Brethren , that has convicted W. P. as guilty herein ; but rather the more they strive with him , and thus grossely revile him , and rail against him , the more their Folly , Confusion , and Weakness appears : And indeed if W. P. be supposed to be so grossely Erroneous as he is represented , it must be more Competent Antagonists than T. V. or such Railers as he , that must Convince him : But his shewing the absurdity of T.V. his Doctrines , and both unscriptural and unreasonable Distinctions ; and his denyal thereof , is neither a denyal of the Son , nor Spirit , nor the Divinity of either ; but the apparent falseness of these railing and slanderous Accusations before , with the Consequences thereof against W. P. in this thing , touching the Divinity of Christ , &c. appears in his own Book , pag. 14 Of Christ being the only God , and the Divine Nature being inseparable to each ( whom they call ) Person , have the whole Divine Nature , the Son in the Father , and the Spirit in the Son , unless the God-head be as incommunicable to the Person ( so called ) as they are reported to be among themselves , saith W.P. Doth not W.P. herein own the Divinity of Christ and Holy Spirit , let the indifferent judge how T.V. has wronged him . And then W. P. his Admonition , pag. 15. saith , Apply thy mind unto the Light and Grace which brings Salvation ; that by obedience thereunto , those mists Tradition hath cast before thy eyes , may be expel'd , and thou receive a certain knowledge of that one God , whom to know is Life Eternal , not to be a divided , but ONE pure , intire , and eternal Being ; who in the fulness of time sent forth his Son , as the true Light which enlightneth every man ; that whosoever followed him ( the Light ) might be translated from the dark Notions , and vain Conversations of men , to this Holy Light , in which onely sound Judgment and eternal Life are obtainable ; ( he ) testified the virtue of it , and has communicated unto all such a proportion , as may enable them to follow his Example . [ thus far W.P. ] Now mark , whether herein he has not owned the Divinity of the Son , when thus plainly he hath confessed to his Light , both as to its Extent and Virtue . And so as for T. V. his railing against us so bitterly , calling us , black-mouth'd Blasphemers ; accusing W. P. with Heathenism , abominableness , foulness ; falsely comparing him to Arius &c. These are but mean Arguments to Convince W. P. and doth but shew the malice and rancor of T. Vincent's Spirit ; and what an implacable persecuting Spirit appears among these Presbyterian Priests ? What cruel work would they make if they had power in their hands to persecute such as cannot be tyed up to their narrow Spirits and Principles , which is the same old persecuting Spirit that cryed for Fire and Faggot , after it put these names , Blasphemer and Hereticks , upon the Martyrs : And indeed , if any should be so disingenious and drowned in their understandings by prejudice , as to think that the Absurdities that W. P. draws from his Adversaries Principles , are his own ; they may be apt to charge him with Blasphemy , and what not , though falsely : But farther , how evidently hath W.P. in his 18 , 19 , 21 pag. owned and confessed Christ the Son of God , and his Light , and Grace , both for Remission of sins , Reconciliation , Salvation of men , Life Eternal ; and as he is the only begotten of the Father , the Gift and Expression of Eternal Love for Salvation ; Now can any thing have ( or work ) these Effects that is not Divine ? Is not Christ's Divinity , Virtue , Divine Light and Power , plainly confest by W.P. herein , as also to his being God , pag. 21. How grossely have these angry Presbyterians wronged him in so hidiously charging the contrary upon him ; and are not they rather justly chargeable herein , with denying the Divinity of Christ , in setting so slight by his Light in every man , as they have done , one calling it an Idol ; another Cautioning not to follow its guidance ; But the Divinity of Christ , and the Honour due to him , far be it from us to deny , as these men have done ; and the Scripture-instances in that case , we both know and own , Joh. 3.13 . Rom. 9.5 . Phil. 2.6 . Heb. 1.8 . Joh. 2.17 . Heb. 1.3 . Joh. 14.1 . Phil. 2.10 . Col. 1.16 , 17. Joh. 8.58 . But we are not convinced , that mens invented distinctions put upon Christ , does add any thing to his Honour , but rather diminish from it . And where in pag. 31. it is said , In regard of his humane Nature , the Jewes spoke true , Thou art not yet fifty years old ; as Man , he was a Son of Abraham , and born many generations after him , &c. Now I ask if he was not a Person as Man , and so born ? And if there were three Coeternal Persons before , whether this doth not make a fourth ? For as he was not fifty years old , this had not reference to his Divine Nature , as is confessed ; But then , where in pag. 36. The generation of the Son must be Eternal , the Son being so : ( they say ) How is his Personallity , with reference to his being begotten , denyed to be Infinite ? in pag. 45. What gross and apparent Contradictions are these ? And as to his instance , Matt. 3.16 , 17. how that Jesus went up out of the Water , and the Spirit descended like a Dove , and lo a Voice from Heaven , to prove a distinction of all the Three Persons ; the Son was cloathed in Flesh , the Spirit in the shape of a Dove , the Father was in the Voice , he saith , &c. Let the Reader but mark how far short of proving his Distinction , this instance is : Surely he will not say , That the Son was cloathed in Flesh from Eternity , nor the Spirit in a bodily shape like a Dove from Eternity ; for if their Personallities did consist in these visible Appearances , how were they Coeternal , Coessential , Coequal with God , & c ? And surely Personallity doth not consist in the shape of a Dove , neither do we read of the Person of a Dove , besides the Spirits appearing in a bodily shape like a Dove , doth not prove that the Spirit was a distinct or separate Person from Jesus , for he had the Spirit in him , and was not separate from the Spirit , though that appearance like a Dove , was for a Confirmation to John's belief of him , John 1.32 , 33. T.V. ( Isa. 6.3 . ) Holy , holy , holy , is the Lord of Hosts : the three Holies , signifies the three persons ; the Lord of Hosts , the One God. I must confess I never heard this Argument before ; if each Holy signifie a Person , how then are they spoken to the One God ? And if so many Holies as are given in praise to him , do signifie so many distinct Persons in him , then they will amount to a great many Trinities ; for it is said , Rev. 4.8 . They rest not day nor night , saying , Holy , holy , holy , Lord God Almighty , &c. Now if all the Holies they give day and night to him , be so many Persons , then they will amount to Persons ad infinitum ; but the absurdity of this Argument who cannot but see ? As also his Argument from the distinct Names , is little better ; for God is denominated under many Names more than Three ; And also his arguing from John 14 , 15 , & 16. chap. from personal Acts , as he calls them , as sending the Comforter , his speaking and guiding , &c. Where doth the Scripture call them Personal Acts ? Were they not Spiritual Acts of the Divine Spirit and Power of God ? And was there any Act but what was brought forth in time ? And was the Father's begetting the Son a Personal Act ? ( however was it not an Act in time ) if so , how sayes T. V. That the Generation of the Son must be Eternal ? What distracted confused work is here ! And as to that Cavil in pag. 40. at the word ONE , as not being in the Hebrew , in all those Scriptures , Isa. 40.25 . chap. 48.17 . Psal. 71.22 . where Holy One is mentioned in the English , which to Cavil at , shews little prudence ; whilst Holy One , and the Lord being One , and the Only Wise God , is often mentioned elsewhere ; see Zac. 14.9 . which W. P. quotes , is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah echad ushemo echad : i. e. Dominus unus & nomen , Ejus unum , One Lord , and his Name One. And see Deut. 6.4 . how its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah echad One Lord ; but where the word Echad is not expressed , whether it be not understood ? Besides , T. V. himself , pag. 33. useth these words , The Lord of Hosts the One God : so that he might have spared his Contradictory Cavil about it ; And if their distinctions be in regard of the Personallity and not of the Essence , then I ask , Are they three Persons both distinct among themselves , and also distinct from the Essence or Being of God ? and so not infinite ; or neither finite nor infinite , as most Absurdly and Contradictorily is laid down in their 44 , 45 , 46 , pages , as before , has been mentioned . And as to W. P. his Cloudy Brain Conceptions ( as it 's called ) which is so difficult to find out ( as they say ) and his Phrases so uncouth , and his Reasonings so odly joynted together : Indeed , neither T. V. nor T. D. have shewen any such Brightness , nor strength of Argument as to expel or drive away these cloudy Conceptions ; if they be such , it must be another thing that must unvail him , and overthrow what he hath said , than their grosse Confusion , and many apparent Contradictions , which I am certain that W. P. is so far unvail'd , as to have a sight and discovery of , though this dark ridged Presbyterian Spirit hath sought by Persecution , false Reports , and Slanders , to vail and obscure both him and others , in whom any degree , breakings forth , or glimerings of true Light have appeared ; where they could not do it by slandering , grossely villifying , and traducing them , they would endeavour to bring Persecution , and Cruelty , and outward Restraint upon them , to their Power . And as for their taxing W.P. for instancing Irenaeus , Justin Martyr , Tertullian , Origen , Theophil . and others , as appearing forreign to the matter in Controversie , &c. they telling us , The Doctrine of the Trinity is plainly enough to be gathered from several passages in Irenaeus lib. 1. ch . 2. Ecclesia accipit fidem quae est in unum Deum Patrem Omnipotentem & in unum Christum filium Dei incarnatum & in spiritum Sanctum qui per Prophetas praedicavit : And then our Opposers ask , Do not these words hold forth a distinction of those three persons ? To which I say , However he gathers or imagines such a distinction of their being three Persons , he does but beg the Question in calling them three Persons , which their words no not prove , nor so call them ; but God the Father Omnipotent , Christ the Son of God , and the Holy Ghost ( in whom the Faith of the Church is ) Neither do the latter words prove any thing for this purpose , which mention the God of all things , making and governing all things by his word and Spirit : If he had asserted no otherwise herein then Irenaeus hath done , there had not been this Controversie between us , and them . And as for the rest of the Authors they mention , I do not find that they called them three distinct separate persons ( as T. D. did ) in all these Passages mentioned and quoted by them ; And it s known that W.P. his Controversie was principally against them for unscriptural Doctrine of the God-head subsisting in three distinct and separate persons ; which also their own Instance of Theophil . lib. 1. Com. in Evang. doth contradict , viz. Margarita pretiosa est Sancta Trinitas quae dividi non potest nam in unitate consistit ; the Holy Trinity is a precious Jewel , which cannot be divided , because it consisteth in Unity : To which I say then , the Glorious Three that bear Record in Heaven , are not three separate Persons ; howbeit we are not bound to believe the determinations of Fathers and Councils any farther than they accord with the pure Language of Scripture . And whereas T.V. and his Brethren , supposing that they have detected the weakness and absurdity of W. P ; thereupon go to Caution People , Not to follow the guidance of the Light , which W. P. ( truly ) saith is communicated unto all , and forsake the true Light of the Word and Spirit , which alone can guide men into all truth . This is a groundless Caution , and false as it reflects upon the Light ; for suppose W.P. were in Weakness as they say , yet the Light is not the cause thereof ; however his Weakness ( as they call it ) hath brought forth much of their Folly ; for the Light which is communicated unto all , which People should follow the Guidance of , is the Light of Christ , which inlightens every man coming into the World ; and therefore to render weakness , absurdity , falshood , and folly , as the Products of it , is both grosse Ignorance and Blasphemy ; for the Light never changeth , however the Creature may ; neither is this Light contrary to the Word , Spirit , or Scripture . And as for their so much Railing against the Socinians and Arians , and malitiously comparing any of us with them , it is no reasonable way to Convince either us or them , if we were as ill as they render us ; for they have gone the way to animate and encourage both Socinians , and others , against them , and their absurdities , and ridged inveterate Spirits , and Railing against many that are of better Spirits ( as men at least ) than themselves . As for the Socinians , they have given ground to some to think the better of them , because they have shewn so much hatred and reviling against them ; howbeit Socinians ( if there be any that own themselves by that Name ) may answer to their Accusations , it is not my work to maintain anothers Quarrel , nor yet to reflect upon their Persons , nor either to accuse or excuse them , to gratifie such incompetent Judges as these our Revilers . I am not going about to gratifie Parties , or private Opinions ( or man's Wisdom ) on any hand , but to vindicate the naked Truth ; yet , it 's true , I have heard of some , beyond the Sea , that went under that Name Socinians , who were accused with denying the Divinity of Christ ; but I know of none here , that either deny the Divinity of Christ , or Him to be of one Substance with the Father ; if our Opposers do know of any such , they may tell them of it , and not accuse the Innocent with the Guilty , as they have done to us . However , it is but a mean way of Arguing , to accuse or miscall any for owning any Truth that any sort ( if they do Err in some things ) do hold ; for by that way , I may as well be reckoned a Papist , a Jew , or a Turk , Episcopal , or Presbyterian , or what not ? because some Truths are held by them all , in words : But we had not our Principles either from Arius or Socinias , neither did we ever deny the Divinity of Christ ( or his being of the same Substance with the Father ) as Arius , Socinias , and others , are accused ; so that therein we are very unjustly compared and mis-represented , for which I can say , The Lord forgive these our prejudiced Opposers . But it is no strange thing for us to be called by nick-Names one after another , by these and such false Accusers and incompetent Judges ; for one while they were wont to Revile us for wanting Learning , being Illiterate , Lay-men , Preachers , &c. Another while they Railed against us , and falsely accused us for Papists and Jesuits . Another while they accused us falsely with being Free-Willers , Arminians , &c. because we plead for the Free Grace of God to all men : And now we are falsely reckoned Socinians , and most injuriously accused with denying the Divinity of Christ the Son of God , which we are ever alwayes clear of , still Confessing him according to the Scriptures , both in his Sufferings , Dominion , and Glory , who is the same yesterday , to day , and for ever . CHAP. IV. Touching the Love of God in Christ , the One Offering , and how his being a Sacrifice for Sin is owned by us , according to the Scripture , and for what end construed or applyed by these our Opposers , and their corrupt Doctrines , and Inferences to cover and maintain Sin and Imperfection tearm of Life , under the notion of Satisfaction and Imputation , &c. SOme Presbyterian Priests , and Professors of other sorts also , affirming , That man having transgressed the Righteous Law of God , and so exposed to the Penalty of Eternal Wrath ; It 's altogether impossible for God to remit , forgive , or save men without a plenary Satisfaction , both by full Payment and Punishment laid on Christ the same that sin and sinners deserved , * which ( they reckon ) extends for sins past , present , and to come ; So that though People live in sin , all their dayes ( as Priests plead ) yet they sooth up themselves in sin , under this opinion , that all 's done for them at once . But whether it be for all men , or but for some , T. Vincent hath not discovered , nor ingeniously opened the extent of their Belief and Principle in this matter , but has catched and snatched here and there , and then gone to his wonted course of grinning and snarling , by Reviling and Railing , having not Asserted , nor yet minded the End and Intent of his Opposer's Reasons ( from Scripture ) and Cautions in this matter , on the behalf of God's infinite Love , Mercy , and Grace towards lost man , which is judged ( and not without cause ) these Priests Doctrine doth eclipse and lesson [ which we do not concerning the Sacrifice of Christ , as T.V. falsely thinks ] as their laying an Impossibility on God in the case ; against which many Scriptures were urged , as Exod. 34.6 , 7. 2 Chron. 30.9 . Isa. 55.7 . Isa. 31.31 . Mica . 7.18 . Matt. 6.12 . Joh. 3.16 . Act. 10.34 . Rom. 8.31 , 32 2 Cor. 5.18 , 19. Eph. 1.7 . 1 Pet. 5.10 . 1 Joh. 4.9 . whereby , with many others , is proved ; 1. The Lord God to be Merciful , Gracious to forgive Sin and Iniquity , and to pardon Transgression upon man , return and forsaking of his evil way , and that he retaineth not his anger for ever . 2dly . That it was Gods free Love and Grace to the World , to give his only begotten Son , that none should perish , but have everlasting Life , who believed in him . 3dly . That it was God's Work to Reconcile the World unto himself , in Christ Jesus . 4thly . That the Benefits and Effects of Free Grace , and Love in Christ Jesus , as Pardon , Remission , Reconciliation , Redemption through his Blood , &c. are of the nature and riches of this Grace , to all that truly receive it . 5thly . That this Free Grace of God , with its blessed Effects in the true Receivers , are not of Debt , Purchase , or Merit on the Creatures part , but Free according to the nature of Free Grace . 6thly . That the Love , Kindness , and Goodness of God is perfect and infinite in him , and so in its self not be added to , or diminished from . 7thly . That the Goodness of God where it takes impression , or is received in man in the free tenders of it in Christ Jesus , it is the principal inducement , or cause of Repentance , and forsaking of Sin. 8thly . And the Tenders of Grace and Salvation in Christ , are free to all , so that man's rejecting and slighting of it , and of God's Kindness therein , is the cause of his being rejected of God. O man , thy destruction is of thy self , but thy help is in me , saith the Lord. 9thly . Seeing that many of their own Brethren have confessed God to be infinite in his Power , and in all Perfections , and to his Divine Attributes ( as their term is ) and that he is free in them , and so his Love , Goodness , and Mercy , which attend his Judgment , being felt in the way thereof , by them that wait therein upon him ; Why should any Doctrine or Supposition be brought forth , that doth at least seem to diminish his Love and Good Will , by either mis-representing it in its self , or render it partially in its extent , as only design'd ( or but free ) for a few , & that upon full payment , and also the same full punishment and wrath that sinners deserved , by a Person distinct and separate from himself as Jesus Christ hath been mis-represented , He being One with the Father , who said , Hitherto the Father worketh , and I work , and the Son doth nothing of himself , but what he seeth the Father do , that he doth . 10thly . Christ being the Brightness of the Glory of God , and the express Image of his Divine Substance , as also truly called the Son of his Love ; by him is exprest , and clearly signified , God's Free Love , Goodness , and Mercy towards Mankind , both in his Life , Ministry , and Sufferings , in the dayes of his Flesh. 11thly . It being the Love , Patience , Long-suffering of God , and Riches of his Grace that leads to Repentance , Rom. 2. all which were truly expressed , signified , and bore Testimony unto , by Christ Jesus , both in his Ministery , Suffering , and Death on the Cross , as also by his Resurrection , and most Glorious Ascention . The Almighty Power of God , which is unto Salvation to the true Believers , was shewed forth , and born witness unto ; and blessed are they that receive the true sense thereof in its operation and effects . 12thly . I also know , and confess , That it was in God's Infinite and Free Love , that Christ gave himself a Ransom for all , to be testified of in due time . And that in the same Love he hath given himself for us , an Offering , and a Sacrifice to God , for a sweet smelling savour , Ephes. 5. and therefore God is to be followed , and Christ obeyed , by all that receive his Love. But now to T. V. his Terms and Assertion ; seeing he has not been plain , nor given any ingenious nor satisfactory Answer ; I ask and Query ; 1st . WHere doth the Scripture say , That it is impossible for God to pardon or forgive without a plenary Satisfaction , as an act of Law , made to his offended or vindictive Justice by another ? 2dly . And if this Satisfaction depend upon a second Person , or God equal with the Father , as ( T.V. saith ) Christ is proved to be , and not upon any finite Creature , Is not this all one as to say , that God satisfied God ; and then what non-scence is it to lay it upon a second Person distinct from him , and yet coequal with him ? where doth he prove these words in Scripture ? Doth not this , like the former Doctrine , either render them two distinct Gods , differing between themselves , the one abounding in Judgement , the other in Mercy ; or else God to differ from himself , and so to give Christ for his own Pacification , and not Man's real Reformation ; whilst the Notion of plenary satisfaction is made a cover or pretence for Peoples continuing in , an imperfect , sinful , polluted state , which the Priests Plead for the continuance of , in all , term of Life ? And does not this their Doctrine lead People to trample the Blood of the New Covenant under foot , and this is to deny the one Offering ? 3dly . And was that the end of Christ giving himself a Ransom , being an Offering , and Dying for All , that men might live in sin all their time , and say they are Pardoned and Redeemed , whilst they are still in Bondage ? 4thly . Is God fully satisfied that any should live in sin , or is his infinite Justice satisfied so , as not to lay hold on them in the sinful state ? 5thly . If the Wrath of God be revealed from Heaven against all ungodliness and unrighteousness of men , and every disobedience shall have a just Recompence of Reward ; How then is Divine Justice fully satisfied and answered for All in that state , without their coming under the sence of it in themselves ? For if so , then nothing is to be done within them ; and then how did the Believers know the terrors of the Lord , the sentence of Death in themselves , the Law that Ministers Wrath , the Ministration of Condemnation , which in his time was Glorious , and the Righteousness of the Law fulfilled in them by Christ Jesus , who came to condemn sin in the Flesh for that end , wherein still , we confess to the one Offering , and the blessed effects thereof . 6thly . And if All must live in sin all their time , does not this tend to settle People upon their Lees , and set them at ease in a false security in Sin and Transgression , and so to deny the one Offering and Sacrifice that puts away sin ? 7thly . And if such a plenary Satisfaction ( as it is called ) be made for some in that sinful state , why not for all ? Do ye not here render God partial , whereas Christ died for All , tasted Death for Every man , gave himself a Ransom for All , which you Presbyterians ( to wit , T. D. and others ) have denyed ( and so you make Sects ) and therein have opposed Scriptures , and the Extent of God's Love and Good Will to all men ; but we Testifie to it , and own Christ's Death and Sufferings , and Effect of his Righteousness to be manifest within by the Spirit , to every one that believeth . 8thly . Why doth T. V. so vilifie a man for Confessing according to Scripiture , to the infinite Love and Mercy of God towards Mankind , and his reasoning for it from Scripture ; seeing that he himself confesseth the impossibility of any finite Creature to make any plenary satisfaction to his offended Justice ; And many of his Brethren have confessed the Divine Attributes to be in God , and he free in them , as infinite Love , Goodness , Mercy as well as Justice . As also he may find in the Common Prayer Book , That the Graciousness and Mercifulness of God , is confessed unto more then he has done . And whereas T. V. accuseth W.P. with seeming to insinuate , that he denys only the impossibility of Gods pardoning sin without satisfaction , but that his Arguments are against Satisfaction it self , he saith : Whereas W. P's own Testimony stands against him in this matter , in Pag. 32. which T. V. to his own Contradiction is also made to confess , that W. P. confesseth , That Christ offered unto God a satisfactory Sacrifice , &c. yea , a most satisfactory Sacrifice ; but not to help God as being otherwise unable to save men . However it is evident that W. P. has , according to Scriptures , confessed to God's Power , Omnipotency , Infiniteness ; and also , That Jesus Christ in Life , Doctrine , and Death , fulfilled his Fathers Will , and offered up a most satisfactory Sacrifice ; so that he hath been wrongfully accused concerning this matter . And whereas T. V. saith , That God's Righteousness and Truth , obliegeth him to take vengeance upon all that have transgressed his Law ; and his will to punish sin and sinners according to their desert , his Justice doth ingage him , &c. Answ. How then is God free in his Attributes , as they confess ? and his Good Will shewed by Christ unto men for their good , in order to Salvation ; or hath God two contrary Wills , the one obliging him to take Vengeance , or execute Judgement to the uttermost upon All ; * and the other , to Exercise Patience , Forbearance , and shew Mercy , and so not to Will the Death of Sinners , but rather their Return that they may Live : Is there any variableness or shaddow of Change in God , or rather , is not the Love and Good Will of God held forth in Christ to all men in the first place , and that then when he Chasteneth , Corrects , & Reproves any for sin , it is not in Vengeance or Fury , but in Love and Good Will ; for his Vengeance is to fall upon his Adversaries , that have rejected and turned against him , and the free proffers of his Love in Christ Jesus , and who have Crucified Christ unto themselves a-fresh , and trampled upon the Blood of the Covenant , and so despised the one Offering which was offered up once for all , as a real Witness of God's Good Will , Patience , Forbearance , Long-suffering towards all . And now to T. V. his saying , That Sinners must have Divine help to inable them to their duty , or in doing good ; and when they have done their duty , their works are but imperfect , and they unprofitable servants ; and for it brings Luke 17.10 . When you have done all the things commanded , say we are unprofitable servants , our Righteousness is as filthy raggs , Isa. 64.6 . Answ. If you , Presbyterians and Professors , were come to know a Divine help in what you do , and to do all the things Commanded , you would give us a better account of those Works and Performances brought forth by Divine help , than to compare them to filthy Raggs : Divine help would cloath you with better Garments than filthy Raggs : What sad Doctrine is this , to say the Good that is done by Divine help , and that doing all things Commanded of God , are but as filthy Raggs ? What darkness is this , not to distinguish between self-Righteousness , which are but as filthy Raggs , and the good that 's done by Divine help , that hath a beauty and splendour of God's Righteousness with it : Is this the construction you make of Christ's Satisfaction , or being a Sacrifice to God , that you must be cloathed upon , all your Life time , with your own filthy Raggs of self-Righteousness . And then to cover over all these your Babylonish Brats , with a pretence of Christ's Satisfaction , paying your Debt for you , imputation of his Righteousness , deceitfully and feignedly applyed by you to your selves in your filthy Raggs , whilst you have no share in it , nor feel in you the Effect of his sufferings , as if you were only to believe , and apply , and sin all your time , you are far from the state of the unprofitable Servant that did all that he was Commanded : You are daily breaking the Commands of God , and Plead for it : much more farther from the state of those whom Christ called no more Servants , but Friends . T. V. That God never doth , nor will , nor can pardon any sinner without satisfaction made to his offended Justice for their sins . Reply . But then in Contradiction to himself , he saith , I shall not concern my self to inquire what God could , or might do , if he pleased ; Why then doth he say , he never will , nor can ; and seem to lay such an Impossibility upon God in the case , as if he could not freely Pardon ; whereas he could do whatsoever he pleased ; and certainly , he could both please and satisfie himself . And then I Query , How is this Satisfaction made by Christ ? T. V. It depends upon him as the second Person in the Trinity , pag. 54. Query . Does it depend upon him as Man , or as God and Man ? T. V. It was necessary that the Person that should make Satisfaction should be Man , because none but a Creature could suffer : But then he adds , It were necessary he should be God , othewise the sufferings and satisfaction would have been but finite . Query . What then , were the Sufferings Infinite that the Wicked inflicted upon the Body of Christ , seeing nothing but a Creature could suffer , he saith , and yet as a Creature could give no proportionable Satisfaction to Infinite Justice : What Confusion is here ? For as God , he could not Suffer nor Die , as is confessed ; but God did strengthen the Manhood to bear up under such opressure of Wrath : But where doth the Scripture say , That Christ the second Person in the Trinity , did suffer under infinite Wrath , either as God or Man , or both ? He should have produced his plain Scripture , for Scripture we own , and Christ's Satisfaction as rightly stated , and what a most acceptable Sacrifice he was to the Father for All ; yea , his Suffering as Man , or in the Flesh , without the Gates at Jerusalem , was all acceptible to God ; his Soul was also made an Offering for sin , and that he was a Lamb slain from the Foundation of the World ; the Mystery , Virtue , and Effects of his Sufferings , none knows but they that believe in his Name , and receive the Righteousness of Faith. But indeed the manner of T. V's stating the business , I do not see that sense can be made of it , whilst he makes it a Payment of a second Person distinct from God , and yet not as a Creature ; for as such the Sufferings were finite as he faith , that could not bear a proportionable Satisfaction to infinite Justice , and then it being as God united that did bear up and strengthen the man under opressure of Wrath that made this Satisfaction , as he hath stated it , &c. Obs. What amounts this to , that God made a satisfaction to , and paid himself either by inflicting infinite Wrath upon Christ as God ( which cannot be ) or else that he satisfied himself by the finite Suffering of Christ as man , when as that which was finite could not satisfie infiniteness ( they say ) And as God-man can , they say he was the subject of Wrath or vindictive Justice ( as their term is ) How these things should be reconciled , I leave to the ingenious Readers to judge . Answ. Yes still we know that God was ever satisfied and well-pleased in Christ Jesus and in all his Works , and it was God that was in him reconciling the World unto himself , and Christ is the Son of his Love ; and it was out of his Free Love that he sent him into the World : His sending Christ surely was his own Free Grace , and no man's Purchasing , and then his Love was openly testified of , when Christ was come , who came in that Free Love of God which was testified and held forth in Christ Jesus to man , and he gave himself a Ransom to Redeem and Purchase man out of Transgression , and not to let him lye in sin and imperfection all his life time ; the Good Will of God in sending Christ , in delivering him up for man , and giving him for a Propitiation for the sins of the whole World , and his tenders of Free Pardon , Remission , and Redemption in him , was , that man might receive Christ , and come into the Living Faith , and be partaker in himself of those precious benefits , & Heavenly Priviledges tendred in Christ , & not that man should live in sin * all his time ; for an Act of Free Pardon is not granted , that men may take liberty to live in Sedition and Treason all their life ; but for those Offences past : Nor that men should Plead , that all Offences past , present , and to come , are Pardoned ; therefore they cannot be free from Rebellion , Sedition , and Treason all their Life time ; this were a sad Consequence and not to be born ; then you that plead a Satisfaction made to God , extending thus far your sin and imperfection term of Life , being in you the ground of this Plea , and also that which you cover and maintain by it , and then when God and Christ require true Repentance , perfect Obedience , Righteousness , &c. you tell God the Debt is paid , and all satisfied by another without you ; How then do you Answer the pure Law and requirings of God within ? Priests and Professors their Answer , viz. We indeavor and strive and press after perfection as much as we can , but we don't believe it is attainable here . Reply . Then your indeavouring and striving is all in the unbelief , How do you indeavour and strive ? Priests . We Pray , and seek God in Ordinances , and perform Duties . Query . But what doth all your performances amount to , while Perfection is denied , and Sin contended so much for by you ? Pr. All our best performances are sinful , we had need to ask forgiveness for the sins of our best Duties ; of our Prayers , and all other Performances ; See our Directory , Catechism , &c. So that all our Righteousness , in our best state , are but polluted and filthy Raggs , Dross , Dung , &c. Query . How now Professors , Do you thus requite God for his Love ? and is this the use you make of your Plea for a full Satisfaction and Debt paid for you ? do you thus requite the Lord , and answer his requirings , will he accept of these things at your hands ? Pr. God looks not upon us as we are in our selves , but upon Christ's Righteousness in his Active and Passive Obedience , whereby he fully satisfied for us . Query . What then , Do you think that God will be satisfied on your parts with your filthy Raggs , rotten Clouts , Dross and Dung , which you offer to him ; or will he not rather take it as a mockery or wrong at your hands , thus meanly to requite him ? what do you signifie for him ? Was this the end of Christs suffering for Man , and his being a Sacrifice well-pleasing to God , and a Propitiation for the sins of the whole World ; did he appease Wrath , fulfil Righteousness , bear the Sins , or the burthen of them , in his own Body , that men might take this liberty to Sin , Pollution , Rebellion term of Life , and so live all their time in Disloyalty , and without subjection to him ; and then , when he requires Obedience of you , and to answer his pure Law in the heart , you go and offer a few rotten Clouts , filthy Raggs , Dross and Dung , and such nauceous stuffe to him ; will not he return it upon your own faces as a mockery and contempt done to him ? Behold , I will spread Dung upon your faces , even the Dung of your solemn Feasts , Mal. 2. So it may be justly said , Even the Dung of all your best Performances , feigned Humility , feigned Confessions , feigned Prayers , feigned Pretences , feigned Applications , feigned claiming an Interest in the Satisfaction and Imputation of the Righteousness and Obedience of Christ , whilst you are out of it , cloathed with your own rotten Clouts , and filthy Raggs . And if a People should deal thus with their Prince , after he has granted and given an Act of Free Pardon and Indempnity , that they should both take liberty to Rebellion and Treason , and not only so , but Plead for it as you do for sin term of Life , and tell People , they must lay hold , and apply this Pardon ; but they must not expect to be free from actual Rebellion against their Prince while they live ; How would this be taken , and what ungratefulness and unworthiness would this import on their parts ? How would they be acquitted before him ? Nay , if they should go to requite their Prince by spreading a deal of rotten Clouts before him , and a deal of Dross and Dung under his Nostrils , every day , upon his Table ; and not only so , but publickly in the sight of the People once or twice a Week at least ( as you do your sinful Prayers and Performances ) would not this be taken as an high Affront and Indignity put upon a Merciful Prince ? Judge what would be the effect hereof ? Nay , if you should present an Oblation before him mixt with Poyson and Infection , and he know it to be so , what would be your recompence ! And do you not present your sinful Prayers and Performances before the Lord , from your sinful polluted hearts , which are deceitful , and desperate wicked above all things , and therefore full of deadly Corruption and Poyson ; will your feigned Humility , feigned Applications stand you in any stead herein ? Bring no more vain Oblations before the Lord , go offer it to thy Prince , and see if he will accept thy Person , Mal. 1. That the Son of Man came to give his Life , a Ransom for many , and that he is the Propitiation through Faith in his Blood , and that in due time he died for the ungodly , bare our sins in his own Body upon the Tree , that he was wounded for the Transgressions of the People , that he hath loved us , and given himself for us an Offering and Sacrifice to God for a sweet smelling savour : See Matth , 20.28 . Rom. 5.6 . 1 Pet. 2.24 . Isa. 53.5 . Rom. 3.25 . yea , we own and confess to Christ in his Suffering , being an Offering dying for the ungodly , more than you Presbyterians do . First , as to the Universal Love of God shewed forth therein . Secondly , As to the Vertue , Power , and Effects of his Death , Sacrifice , Blood , &c. First , In that he Died for All men , for the Ungodly in general ; tasted Death for every man , gave himself a Ransom for All , to be testified of in due time ; that he is the Propitiation for the sins of the whole World , which you say is but for a few , only , for a select number , the World of Believers , &c. as both T. D. and other Professors , both Presbyterians and Independants , both in Words and Writings ; and T.V. brings 1 Tim. 2.6 . and mentions only gave himself a Ransom , and leaves out the words for All ; pag. 56. And thus minces , as if he had no mind to hear that Grace is free for All as well as himself , but only for a few perhaps Presbyterians , and such-like , whom there is no reason or equallity for God to take such special notice and regard of , more than others ; for their Spirits and Hearts are as perverse and corrupt as others , if not more ridged and envious ; and their Garments of Self-Righteousness , are as polluted , ragged , and filthy as others , or worse ; Thus much they will acknowledge in their Prayers ; but perhaps they 'l take it ill that another should tell them of it . Then Secondly , The Power of Christ and his blessed Effects in his Death , acceptable Sacrifice , &c. we own more than they ; for he gave himself to Redeem Man from Sin and Transgression , and the servitude of it ; and his Blood purgeth the Conscience , cleanseth from all sin ; his Flesh is given for the Life of the World , that Man may come to rise out of sin , and live again to God in perfect Righteousness ; God hath set him forth to be a Propitiation , through Faith , in his Blood , to declare his Righteousness for the Remission of Sins past , through the forbearance of God , Rom. 3.25 . He doth not say , for sins past , present , and to come ; and that all must be sinful and imperfect all their dayes , and yet all forgiven , God being satisfied in Christ for all , whilst he is not satisfied in them , but his Spirit daily grieved , where as Christs Appearance was to put away sin by the Sacrifice of himself ; and if it was to put sin away , to cleanse man from it , and not that he should say , that only the Guilt is done away , but not the Act and Pollution of Sin , which is the gross corruption and false construction of Presbyterians , and others . And as to T.V. his wonder at W.P. his challenging any Person to give him one Scripture phrase which doth approach the Doctrine of Satisfaction . But T.V. has deceitfully left out his following words , viz. Considering to what degree it is stretched ( the degree whereto it is stretched by these Priests , is mentioned before ) not that we do deny , but really confess , that Jesus Christ in Life , Doctrine , and Death , fulfilled his Father's Will , and offered up a most satisfactory Sacrifice , but not to pay God ( as otherwise being unable to save men ( he saith . ) And further adds , And for a Justification by an imputative Righteousness , whilst not real , it 's meerly an Imagination , not a reality , and therefore rejected ; otherwise ( that which is real , which is the Righteousness of Faith really received and injoyed in the true and Living Faith ) is confessed and known to be justifying before God , because there is no abiding in Christ's Love , without keeping his Commandements ; I therefore , saith he , Caution thee in Love , not longer to deceive thy self by the over-fond imbraces of Humane Apprehensions for Divine Mysteries , but rather be informed , that God hath bestowed a measure of his Grace on thee and me , to shew us what is good , that we may obey and do it ; which if thou diligently wilt observe , thou shalt be led out of all unrighteousness , and in thy obedience shalt thou receive Power to become a Son of God , in which happy estate God only can be known by Men , and they know themselves to be justified before him , whom experimentally to know by Jesus Christ , is Life Eternal . So that the infinite God , in his infinite Love , Good Will , Kindness , Patience , Forbearance , Long-Suffering , fully expressed , declared and signified by Christ Jesus , the Son of his Love , and express Image of his Divine Substance ( not a separate Person from him ) and Gods good Pleasure and real Satisfaction in him , and all for the regaining , restoring , redeeming , and saving of lost man to himself , out of the fallen estate , out of sin and corruption , and from Wrath to come ; this we know , really own , and confess in the Light and Life of the Son of God bestowed upon us , which is that alone that can give the true knowledge of the blessed Effects of Gods Love in Christ , and of the Righteousness of the true and Living Faith in his Name and Power ; as also of their true Peace and Satisfaction , receiving the Attonement , Reconciliation and union with God in Jesus Christ , who is the Way , Truth , and Life , to all that truly believe in him . T. V. In the Scriptures he alleadgeth against Christ's Satisfaction . W. P. Not that we do deny , but really confess , that Jesus Christ in Life , Doctrine , and Death , fulfilled his Fathers Will , and offered up a most satisfactory Sacrifice . Obs. This clears him from alleadging Scripture against Christ , or what was really his satisfaction , as he is falsely accused . T.V. God proclaims himself to be gracious and merciful , whereby be declares what he is in his Son , whom he had before promised to give , and in whom alone all Nations of the Earth , that ever should obtain his favour , were to be blessed . Reply . His giving his Son , and his Favour , and Blessedness in him , proceeds from the Graciousness and Mercifulness of God ; How then does this agree with that of Impossibility freely to Pardon ; and with that of his being oblieged to take Vengeance upon all , and yet ready to forgive ? and that he hath ingaged himself to do it ; pag. 60. Can this be deemed to be of the Nature of Debt , full Payment , &c. by the rigour and punishment of Law. Secondly ▪ If that it be in the Son of God alone , in whom God declares what he is , and in whom alone his Favour and Blessing is obtained , then in him is the knowledge both of his Judgment and Mercy ; and if blessed in Christ , it is not blessed out of Christ , nor meerly for what he hath Suffered in the Flesh , without being in him ; for we are accepted only in the Beloved as is confessed ; and God is well pleased with us , only in Christ , then not with us in sin : And if so be God proclaims himself to be Gracious and Merciful in his Son , how was God's infinite Wrath , that sinners deserved , inflicted upon him , as a Person distinct from him ? Where does the Scripture say so ? Or were it good Doctrine to say , that God so loved the World , that he hated his only Son ? How then was he the Son of his Love , who freely gave himself to bear the sins , sorrow , and burthen of all ? T.V. ( Pag. 62 , 63. ) I grant that God's Love of Benevolence , or Electing Love , is not the Effect of Christ's Satisfaction , from whence it was that he sent his Son into the World for our Salvation ; but his Love of Complacency was the Effect of Christ's Satisfaction , Matth. 3.17 . Reply . Where doth the Scriptures use these Expressions , or this distinction of an Electing Love , and Complacing Love in God ? Is there any Love in God that is not well pleasing unto himself ? or that is not of his Good Will , or Benevolence , which is confest to be saving ? Or if this Love of Complacency ( so termed ) was the Effect of Christs Satisfaction , and not the other , then was it not in Being in God before ? But if you say his Love of Benevolence ( so called ) or Good Will ; was only intended for a few , or a certain select number , and for them only he received Satisfaction , or was Pacified , doth not your Doctrine herein render him partial and unequal in his wayes ? whereas he willeth not the Death of sinners , but rather their Return , that they may Live ; and God's Love , Good Will , Patience , Long-suffering , Forbearance , and Goodness is towards all , in the first place , till men reject it , and is manifest in Christ towards Mankind , and evidently testified both in his Sufferings , Dying for all men , and giving himself a Ransom for all , to be testified of in due time , and that by his Righteousness the free Gift of God came upon all men ; It 's not said in Scripture , that God's Love of Benevolence was to the Elect only , or that Christ died for a few only , or was given a Ransom for Believers only , but for All , though All do not accept of the Good Will of God towards them , nor of the Offering or Price which would purchase them to God , out of their sins , and thraldom . T. V. Whether is it any absurdity , to say , that God should be at the Charges of his own Satisfaction ? Job 33.24 . I have found a Ransom . Reply . In that place cited , he should have set down all the verse , where it 's said , He is gracious unto him , and saith , Deliver him from going down to the Pit ; I have found a Ransom , ( or an Attonement . ) So that it 's manifest , that this Ransom was all from the Graciousness of God , manifest in God's delivering Man from going down to the Pit , after that Man is chastened with Pain , vers . 19 , 20. and his Flesh consumed under the sence of God's Judgments , then a Ransom is found through God's Graciousness to him , who delivers his Soul from going into the Pit , that his Life shall see the Light , v. 28. Lo all these things oftentimes worketh God with Man , to bring back his Soul from the Pit , to be inlightened with the Light of the Living , vers . 29 , 30. Surely Elihu knew more of God's dealing , and of his inlightnings thereby , than they do who put his Work a far off from them , and oppose his Light within , being neither willing to wait under his Corrections , nor bear his Judgments , till they feel his Graciousness , and partake of a Ransom thereby , from the Power of Sin , Death , and Hell ; and to tell of God's being at the Charges of his own Satisfaction ; how does that agree with the former Doctrine , That he never will , nor can Pardon , without Satisfaction made , &c. If the Graciousness and Satisfaction was in himself before , surely what was performed by Christ for man , was an effect of God's Graciousness to bring man to himself ; and it 's without Controversie , that all that is in God , and all the Gifts and Benefits proceeding from him to man-wards , as also all his Works are acceptable and well pleasing to himself ; but his Works man ought not to put a far off from himself , since that those things which are for man's deliverance , and preservations of his Soul out of the Pit : God worketh with man , and he hath wrought all our works in us , Isa. 26. And as for Believing and Obeying his Precepts , as a Concurring Cause of Remission ; T.V. calls this Rank Popery , as importing Justification by Works . * Reply . What was said in that case , was sufficiently proved from Scriptute , and not at all refuted by T. V. when upon man's Return to God , forsaking his evil way , and believing in Christ , the Lord has promised Pardon , not to turn away his face , but to shew Mercy , &c. 2 Chron. 30.9 . Isa. 55.7 . Jer. 31.31 , 33 , 34. Joh. 3.16 . Acts 10.34 . This is no Popery at all to assert Scripture , and to confess the receiving of Remission through Repentance , and Justification through Faith , and that God hath wrought all our works in us , and this we confess to , and truly own , though unjustly we are accused for Popery . And if Grace and Justice be very well consistent , as is confess'd from Rom. 3.24 , 25 , 26. I ask how this consists with your sence of Vindictive Justice else where ? And the Lord saith , I am a just God , and a Saviour , there is none beside me , Isa. 45.21 . So he that is a just God , is a Saviour , and in this was manifest the Love of God towards us , because God sent his only begotten Son into the World that we might Live through him , herein is Love ; not that we loved God , but that he loved us , and sent his Son to be a Propitiation for our sins , 1 Joh. 4.9 , 10. Now we knowing the Life and Power of Christ , and having partaken both of the saving Vertue , and blessed Effects of his Sufferings in the fellowship thereof in Spirit , as also of the benefit of his Mediation and Intercession ; we must needs Confess him in all , and the Love and Graciousness of God through all . And whereas T. V. accuseth W. P. That his enumerating some of the Ends of Christ's mission into the World , doth reach no higher then by his setting him forth as a perfect Example . Reply . Herein he hath wronged and belyed W.P. For in his Book pag. 9.16 , 17 , 18 , 19. W. P. brings several Scriptures , both to prove God's Love and Graciousness in giving Christ , as also the benefit of Christ to man for his Reconciliation , Redemption through his Blood , Salvation , and Eternal Life , through him , which is higher , or more then being a bare Example ; for hereby its evident , that he was not only a perfect Living Example of Good to Man , but a Minister and Giver of it ; as also the Worker and Author of mans Salvation . As also W. P. in his 19. pag. Confesseth , That Christ , as being Attributed , in his Doctrine , Life , Miracles , Death , and Sufferings to God , as the Gift and Expression of his Eternall Love for the Salvation of men . 1. In abolishing that other Covenant which consisted in External and shadowy Ordinances , and that made none clean as concerning the Conscience . 2dly . In promulgating his Message of a most free and universal Tender of Life and Salvation , unto all them that believe and follow him ( the Light ) in all his Righteousness ; the very end of his Appearance being to destroy the works of the Devil , the which every man comes to experiment , as he walks in a holy subjection to that measure of Light and Grace , wherewith the Fulness hath enlightened him . 3dly . In seconding his Doctrines with Signs , Miracles , and a most innocent self-denying Life . 4thly . In Ratifying and Confirming all , with great Love and holy Resignation , by the offering up of his Body to be Crucified by wicked hands , who is now ascended far above all Heavens , and is thereby become a most compleat Captain , and perfect Example . Obs. Here Christ is confest to , as the Gift of God's Eternal Love , for the Life and Salvation of men that come to receive him , and his Appearance to destroy the works of the Devil , which his own Light and Grace maketh manifest , as it is believed and waited in , and so Christ is the Leader and Captain of such , and is made unto us Wisdom , Righteousness , Sanctification , and Redemption . And I ask , who are those T.V. saith , That the Lord extendeth his special Mercies to ? And , whether is Mercy extended to All , in sending his Son into the World ; and what more special Mercies can there be than the only begotten Son of God who is given for a Light , for a Leader , for a Covenant , for Life and Salvation , that whosoever receives and believes in him , might receive the blessed End and Priviledge of his Coming and Manifestation , to wit , Life and Salvation in him , from Sin , Death , and Destruction . And whereas T.V. in pag. 65. brings an Instance , That the Soul cannot see without the Body for want of an Organ , and that therefore tho God separately cannot satisfie , because he cannot suffer ; and man separately cannot satisfie , because the satisfaction would not be of infinite value ; yet as God-Man he satisfied , &c. Reply . Do but mark what an Instance and Comparison he has here brought in Competition with the Infinite , Omnipotent God ; to shew us , that God separately cannot satisfie any more then the Soul can see without an Organ : And who is it that God cannot satisfie ? Is it himself ? Can he not satisfie or please himself ? Is he ever divided or displeased with himself ? What gross darkness appears in this Comparison , Instance , and Assertion , to say God cannot satisfie , &c. and thus to bring the Infinite God , and his Infinite Power under the Limitations of finite Creatures ; Is this any less then Blasphemy ? let but the indifferent , judge in this case : Have not these our Oppossers been ready to call us Blasphemers but for bringing an Instance to shew the absurdity of their Doctrine , whereas this is an Instance from a finite to an infinite , tending to lessen the infinite Power of God. And as to his telling , That the Soul cannot see without an Organ : in one sense that 's not true , though he meant outwardly , yet it hath a spiritual sight . As to his saying , That God cannot suffer , is in one sense not true , though he intended as to Death , yet the Spirit of God hath suffered , and hath been grieved by man's Transgressions : The Rebellious Jews grieved and vexed his Holy Spirit , until he became their Enemy , and fought against them , Isa. 63.10 . And did not the Lord say , Behold , I am pressed under you as a cart is pressed that is full of sheaves , Amos 2.13 . So did not he suffer in being pressed by them then , and did not he say , My heart is turned within me , my repentings are kindled together , I will not execute the fierceness of mine anger , I will not return to destroy Ephraim , for I am God , and not man , the Holy One in the midst of thee , Hos. 11.8 , 9. Did not herein his Suffering and Forbearance declare him to be God , the Holy One , and not man , rather then the Execution of the fierceness of his Anger ? And was not God's being grieved by the rebellious Jews a Suffering , when they hardened their hearts , and provoked him in the Wilderness ; for he said , Forty years long was I grieved with this generation , Psal. 95. therefore to day if ye will hear his voice , harden not your heart : And did not God suffer long by the old World before he destroyed them , seeing when he saw their wickedness , it grieved him at his heart , Gen. 6.6 . Also he said , His Spirit should not alwayes strive with them , vers . 3. So that his Spirit did suffer , and was grieved by them before they were destroyed . Again , How oft did they provoke him , and grieve him in the Desart ? Psal. 78.40 . And did not he Complain against the People when they were Rebellious and Polluted , saying , Your new Moons and your appointed Feasts my Soul hateth , they are a trouble to me , I am weary to bear them : Was not this trouble , and being weary with them , matter of Suffering ? and was not this his Suffering for some time before he did ease himself of his Adversaries , and avenge him of his Enemies : See Isa. 1. And also it 's said , Chap. 7.13 . Hear ye now ye House of David , is it a small thing to weary men , but will ye weary my God also ? And Chap. 43.24 , 25. Neither hast thou filled me with the Fat of thy Sacrifices , but thou hast made me to serve with thy sins , thou hast wearied me with thy iniquities ; I , even I am he that blotteth out thy transgressions for my own sake , and will not remember thy sins . ( Mark ) for my own sake ; So then surely God could satisfie himself , seeing it was for his own sake that he blotted out Transgressions ; and here the infinite Value , Ransom , and Satisfaction was in himself , and what Patience , Forbearance , Long-Suffering , and Forgiveness , as was signified by Christ ( and testified of by his outward Suffering and Death ) was really in being in God before , and in the fullness of time a signal testimony thereof given to man 〈◊〉 induce him to receive the free Love and Grace of God , and Life and Salvation in the Son of his Love. T.V. Who do ascribe more Grace and Mercy to God than we , who do apprehend it in his Son , pag. 65. Reply . Indeed your apprehensions in that matter , are sufficiently manifest before ; had T.V. added , Who do apprehend more Grace and Mercy in God , then we that say he cannot Satisfie himself , and Christ as man , could not satisfie him by finite Suffering ; and the Grace we ascribe , we apprehend it , only to extend to a few , a select number , &c. Had T.V. spoke this plainly together , People might the more easily have judged , whether he has truly ascribed or apprehended concerning the Grace of God , and whether many thousands do not ascribe more Grace and Mercy to God , that own it in the free and general Extent of it to all men , than he hath done . Again his confessing , That God doth execute his Justice freely , as he doth love his Image in his People freely , yet both are necessary , because Natural , and neither forced nor compelled by any External Agent . Reply . So , here 's a better Confession then much of his Work before , and it contradict much of it : For , 1st . If his Love be as free as his Justice , and neither compelled , neither fotced by any External Agent , how then is he obliged to take vengeance upon all that have transgressed , when upon Repentance he readily pardoneth and passeth by former offences ; and how then is it impossible for God freely to Pardon . 2dly . What is that Image in his People he loves freely , is it perfect or imperfect ? if perfect , then how do they deny the perfection of any thing within , or that 's inherent in the Believers ; and if he loves his Image in his People freely , then he is satisfied in his own Image , and that which brings to know and injoy this Image , and the renewing of it within , is that which brings into Love and Union with God , which is his Divine Spirit and Power , that renews man into the Heavenly Image and Righteousness of the Everlasting God , which they that injoy , have the acceptable Sacrifice , and from thence can present Living Sacrifices unto God , to his Eternal Praise . And to T. V's saying , That if Christ were not punished for us to satisfie God's Justice , it would follow from W. P 's words , that Christ should be a sinner , and that he was punished for his own sins . Reply . That 's a blasphemous Consequence indeed , but not truly charged upon W. P. for he never intended by his words to render Christ a sinner , nor that he was punished for his own sins , for he never sinned , but he was Punished and Suffered by sinners , who by wicked hands ( and so by their injustice ) put him to Death , and under the buden and weight of their Transgressions he Suffered , as also his tender Spirit that made Intercession , and suffered for Transgressors , from a fore-sight of the Wrath that should come upon the Rebellious ; and was not the Wicked the Instruments that wounded , bruised , and afflicted him , and that oppressed his Righteous Soul ? And did not his Innocent Life , and Righteous Soul , suffer under a great oppression and weight of man's Transgression , when he was in his Agony , and sweat drops of Blood , before his being Crucified ? And so was not his Suffering two-fold , both Inward and Outward ? And then if so , that the pure Life and holy Spirit suffered , as bearing the burthen of their sins , and if the God-Head being in Christ so nearly united , as to bear up the Manhood under the Suffering ( as is confessed ) How then can it be deemed that God inflicted the punishment of Eternal Wrath or Vengeance on his Son ? Surely his permitting wicked men , by their wicked hands , to punish him with a Temporal Suffering and Death , could not be his Eternal Wrath or Vengeance , which is supposed to Answer and Satisfie Divine Justice for man , and so to acquit man Living and Dying in sin ( a great Error ) from Eternal Wrath ; whereas Christ Jesus was the Son of his Love ; were it not inconsistent to say , That God's Justice did punish or execute Wrath upon his Love ? Seeing that it 's confest , That Grace and Justice are very well consistent , and that there is a free Exercise both of Justice and Love , without force or compulsion : How does T.V. his matter hang together ! let the moderate , judge . But had he stated it in the Language and sense of the Scriptures of Truth , there had not appeared this Contrariety nor Opposition , either between us , or with himself : For Scripture-accounts concerning Christ and his Sufferings ( for sinners ) both inward and outward , I do own , and Confess to , and have a reverend Esteem of all his Sufferings , and the worth thereof ; and do greatly prize his Meekness and Humility , who hath freely condescended according to the Good Will and Pleasure of God ( not from Wrath nor Compulsion ) to offer himself a Lamb without spot to God , to bear our griefs and sorrows ; yet ( saith the Prophet Isaiah , chap. 53 ) we did esteem him stricken , smitten of God , and afflicted ; but he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our Peace was upon him , and with his stripes we are healed ; he was oppressed , he was afflicted , yet he opened not his mouth , he was brought as a Lamb to the slaughter ; he made his Grave with the wicked , and with the rich in his Death , because he had not done no violence , neither was any deceipt in his mouth ; yet it pleased the Lord to bruise him , * he hath put him to grief , when thou shalt make his Soul an Offering for sin , he shall see his seed , he shall prolong his dayes , and the Pleasure of the Lord shall prosper in his hand . This is he that hath been despised and rejected of men ; This is he who hath been as a Lamb slain from the Foundation of the World ; This is he men have evilly entreated , and evilly requited , for his kindness and good Will that he hath shewed forth towards them ; This is he whom they have caused to suffer by their iniquities , and so thereby have shewed great unworthiness and ingratitude towards him and his Father , whose Pleasure and Good Will he came to perform , both in his being delivered up to undergo Afflictions , and Bruises , and many hard Sufferings for Mankind ; and surely God was in him Reconciling the World , even in , and through that low and suffering state , which the Righteous Seed , and renowned Plant of the Lord hath undergone ; but now what effect hath all this Love , Tenderness , and Compassion of God , in , and through Christ , upon and in man , whilst Sin , Transgression , and Imperfection term of Life is pleaded for by the Priests ? Surely they herein do not make a right use of Christ's Suffering , but both reject him , and the End thereof ; and this was not the use that the true Ministers did make thereof ; for they witnessed that he died for all , that as many as lived should not live unto themselves , but unto him that died and rose again , 2 Cor. 5.15 . and his own self bare our sins in his Body on the Tree , that we being dead to sin , should live to Righteousness ; this was not a living to sin , nor pleading for Imperfectiom , as T. V ▪ hath done ; who farther adds , viz. The 7 th Consequence is childish , and a shame that a man that pretendeth to any brains , should mention it , That though Christ hath satisfied for us , the Debt remaineth still to Christ , pag. 66. Reply . Is this such a childish , shameful , or brainless Consequence , that the Debt remains still to Christ ? Has not T.V. herein shewed his Ignorance of Scripture ? for ought nor Christ to be obeyed who is the Author of Eternal Salvation to them that obey him , Heb. 5. and we are not under the Law to God , but under the Law to Christ ; and to what end is his spiritual Law written in the Heart , and his Spirit in the inward Parts , but to be obeyed ; and we are Debtors not to the Flesh to live after the Flesh , Rom. 8.12 . to what then , but to live after the Spirit , and through it , to mortifie the Deeds of the Body , vers . 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. The Apostle was far from pleading for sin and Imperfection as Priests do , for which God will judge them by Jesus Christ , to whom all Judgment is committed , who hath Power to proclaim the Day of Vengeance , as well as the acceptable year of the Lord. The truth of it is , T.V. has Confessed to what W. P. has writ in many places , but to his own Contradiction ; but here he falls a Railing , and vilifying him with such terms , as Abominable Worm , &c. He has not at all dealt fairly or honestly by him , having left out , and not stated his Arguments , and then rails against his Consequences ; whereas he , and his Brethren , would not be so dealt by . T. V· Take away Satisfaction , then the Word , and Spirit , and we are false Witnesses ; then is our Preaching vain , and you are all yet in your sins ; then you must all of you , of necessity , be damned and punished Eternally . Reply . Truly so they are like to be , for all the help they are like to have from your Preaching , especially if their being yet in their sins be a sign of it ; and that you are false Witnesses , and your Preaching vain ; for so they are like to be in their sins all their Life time , if they believe and drink-in your sinful Doctrine for sin and Imperfections remaining in all , term of Life . And as for T. V's bitter storm he brings forth , of accusing and charging W.P. in the same words that Peter said to Simon Magus the Sorcerer , or Witch , Acts 8.9 , 21 , 22 , 23. and as having no part in Christ's Satisfaction , and his heart not being right in the sight of God , and to be in the gall of bitterness , and bond of iniquity : And further adds these words , to render him worse , viz. Wicked Blasphemies , and Abominable and Heretical Assertions . I hope W.P. will easily bear such vilifying without reviling again , there being no matter of Argument nor Proof in them , either to Convince , or terrifie him ; and for the matter of Judgment against him , he can Appeal to more Competent and Moderate Persons to judg in the case , than T.V. hath shewen himself . T.V. Pag. 67. God hath engaged to keep Believers out of a Course of Disobedience ; and if they do transgress in some particulars , he hath threatned to chastize them , which is not inconsistent with Christ's satisfying his Justice for their sins , since chastizing is not an Act of Vindicative Justice , but Fatherly Love. Reply . Here observe , 1st . That Chastizement , and Revenge , are two things . 2dly . If they be to be Chastized for Transgression , it is to bring them into more subjection to God , and conformity to Christ , and not to leave them in sin , and Imperfection , term of Life , under a Plea of the Debt being fully paid , and full Satisfaction being made for them , by Christ's under-going Wrath and Vindictive Justice ; which , how do these stand with Free Grace , Goodness , Pardon , Remission , &c. upon Repentance ? 3dly . How does T.V. suppose Vindictive Justice , or Eternal Wrath incurred by mans Offences , to be laid on Christ , which is not Chastizement as confessed ; and so he makes full Satisfaction the Effect of God's full Revenge on his Innocent Son ; as if one should say , That God could not command Wrath , but were bound thereby till he had Executed the Extremities of it upon Christ ( for so it hath been deserved by sin and sinners ) as if he had not absolute Power to shew his Love , Good Will ( and Satisfaction therein for his own Names sake ) And is not this to render God more cruel than man , or his Prerogative below that of Earthly Princes , which is best known in shewing Mercy and forgiveness : God can do whatsoever he will , and his Will is chiefly to that which he most delighteth in , to wit , Goodness , Mercy and Forgiveness , that he may shew himself Gracious for to restore man to himself . And he saith , I will not contend for ever , neither will I be alwayes wroth , for the Spirits should fail before me , and the Souls that I have made , * Isa. 57.16 . And T. V. stating it , as God's Revenge , or Vindictive Justice on Christ ( and the Chastizement only on the Transgressors ) is not Scripture , Is. 53.5 . for it saith , He was bruised for our Iniquities , and the Chastizement of our peace was upon him ; ( Mark ) He was bruised , and the Chastizement of our peace was upon him : It is not said , Vindicative , or rather Vindictive Justice , or the Revenge of our Peace was upon him ; for T.V. has Confessed a difference , and Chastizement comes in Fatherly Love , and not Revenge ; O Lord correct me , but with Judgment , not in thy Anger , least thou bring me to nothing , Jer. 10.24 . And now this Correction , or Chastizement from the Lord is known by his People in the time of their spiritual Travel and Warfare , that they may be partakers of his Holiness and perfect Righteousness , as they have partaken of Christ's Sufferings , and known the Fellowship thereof ; But , and if men continue in Rebellion against Christ , rejecting his Love , and Grace ; his Sufferings , and Satisfaction , will not free them from the severity of God , nor from the Execution of his Judgement , which is given to Christ to do , who hath also Power and Authority to Execute Judgement , because he is the Son of man that hath suffered , and is that man by whom God will Judge the World in Righteousness , Joh. 5.22.27 . Acts 17.31 . and by whom the secrets of men shall be judged according to the Gospel , which he and his Ministers have proclaimed , which is the acceptable year of the Lord ( to them that receive it , who have thirsted after it ) and the Day of Vengeance of our God to them that reject the Love of the Truth , and hate to be Reformed , how highly soever they may boast of Satisfaction , and Imputation , &c. CHAP. V. Touching the Presbyterian Priests ( and Professors ) Doctrine of the Justification of the Ungodly , by an imputed Righteousness ; and T. V. his Plea , and Proofs for it , Examined . FIrst , he brings 2 Cor. 5.21 . for his Proof , viz. He hath made him to be sin for us , that knew no sin , that we might be made the Righteousness of God in him ; ( to which he adds ) as Christ was made sin for us , though Innocent , by the imputation of our sin to him , for which he was condemned and punished ; so we are made the Righteousness of God in him , though guilty , by the imputation of his Righteousness unto us , whereby we are Justified . Reply . Here T.V. has given us their sense of Imputation , viz. That Guilty Persons are made the Righteousness of God in Christ , and so Justified , whilst in their sins , by the Imputation of his Righteousness ; as much as to say , when they are really unrighteous and actively sinners , yet imputedly Justified , and made the Righteousness of God in Christ , which is a false and corrupt meaning put upon the Apostles words ; for there 's no Unrighteousness , no Guilt , nor Impurity in Christ , for in him is no sin , * and he that abides in him sins not ; besides , as Christ was made a Curse , or Sin for us ; the Scripture doth not say So we are made the Righteousness of God in him : For if these words , As he , So we , which are added , were true , the Consequence would be As he was made to be sin for us , who knew no sin , nor ever could sin , So we are made the Righteousness of God in him , who never knew Righteousness , nor ever can be Righteous : What a gross corruption and perverting of Scripture is this , and how contrary to the Righteousness of God , to suppose guilty , and sinful Persons to be Righteous , whilst such ; as if God's Righteousness , or Workmanship , were impure : This Doctrine has led many in the way to Hell and Destruction ; But T.V. in 2 Cor. 5. should have read vers . 17. If any man be in Christ , he is a new Creature ; old things are passed away , behold all things are become new . Which is a real change in that man that is in Christ , from sin and transgression , and not a Justification therein ; for the Spirit of God both discovers to man his sin , and reproves him as a transgressor , and one Guilty whilst therein ; and surely God does not accept of men , as his own Righteousness , and in Christ , whilst his Spirit in them judges them to be both unrighteous and out of Christ ; for if he did , that were to make God contradict himself , and to speak quite contrary to his own Spirit , which were very absurd , and blasphemous to assert : But had T.V. rightly minded and understood that of Rom. 8.1 , 2 , 3 , 4 ▪ he might have seen how contrary it is to his Doctrine before , and himself therein confuted : For , 1st . They that are in Christ Jesus , walk not after the Flesh , but after the Spirit ; and it s to such only to whom there is no Condemnation , therefore Justification ; and this is not a sinful , imperfect , or guilty state . 2dly . The Law of the Spirit of Life in Christ Jesus , hath made such free from the Law of Sin and Death . 3dly . God sending his Son to condemn sin in the Flesh , was not to look upon man Justified in the sinful state , or whilst he walks after the Flesh. But , 4thly . That the Righteousness of the Law might be fulfilled in such who walk not after the Flesh , but after the Spirit ; and this doth absolutely confute T.V. and his Brethren . And whereas for the proof of his Doctrine of Guilty Persons being the Righteousness of God , he citeth Rom. 4.6 , 7. where it is said , David described the blessedness of that man to whom God imputeth Righteousness without Works ; to which I say , not without the Works of the True and Living Faith in Jesus , nor yet without a subjection to the Law of Faith , but without that , the Works or Deeds of the Law of Works , chap. 3.19 , 20 , 21 , 24 , 25 , 26 , 27 , 28. the Apostle did not exclude the Works , Obedience , or Righteousness of the true Faith , from a justified state ; for if Paul had so done , it had been contrary to James his Testimony , who said , Was not our Father Abraham justified by Works , when he had offered up Isaac ? See Jam. 2. And Abraham believed God , and it was counted to him for Righteousness ; We say , That Faith was reckoned to Abraham for Righteousness , Rom. 4.3 , 9. which Faith was not without its own Works , although it be not the Works of the Law , as Circumcision , and others , that were Types or Signs , wherein the Righteousness of Faith doth not consist , which they that are in the uncircumcision ( as the Gentiles that were the ungodly , spoken of , Rom. 4.5 , 11. chap. 3.29 . ) do receive through Faith in Christ , and become really partakers thereof , being Justified from all those things from which they could not be Justified by the Law of Moses . And so such are Justified or made Just , or truly so Accepted of God , not in sin , or ungodliness , but as Redeemed out of it , and Sanctified from it . See 1 Cor. 6.11 . And blessed are they whose Iniquities are forgiven , and whose sins are covered ; Blessed is the man to whom the Lord will not impute sin ; This is no Proof for T. V. his sinful Doctrine ; for them whom the Lord doth bless , and imputeth not Iniquity to , are in the way of God , and partakes of his Righteousness through Faith , & cannot feed upon an imagined Imputation or Justification in sin ; for in Psal. 32.2 . David describeth the blessedness of such in these words , Blessed is the man to whom the Lord imputeth not Iniquity , and in whose Spirit there is no guile : These words ( in whose Spirit there is no guile ) the Priests use to leave out in their talk of Imputation , but as their Faith without Works ( or a real Obedience on the Creatures part ) is but a dead , empty , and feigned Faith : So their laying a claim to , and pretending a Justification by the imputed Righteousness of Christ , whilst they are sinners , and polluted , pleading for Imperfection whilst here , 't is but a false imagination of their own ; for , though we confess that Justification is in the Righteousness of Christ , by Faith in him , and that this True and Living Faith , and the Righteousness of it , is reckoned to the true Believer ; yet we do not therefore grant that Sinners , or Polluted Persons in that state , are cloathed with this Righteousness , nor that 't is imputed to them as theirs , whilst they are out of it ; for they that have put on Christ , are translated from sin and unrighteousness , and so are made partakers of the Righteousness of Faith , which T.V. saith is without us , and so puts it a far off , and yet cites Phil. 3.9 . which plainly Contradicts his Doctrine ; for Paul having confessed Christ Jesus to be his Lord , and suffered the loss of all things , that he might win Christ , it was that he might be found in him , not having his own Righteousness , but that which is through the Faith of Christ , the Righteousness which is of God by Faith , that ( said he ) I may know him , and the Power of his Resurrection , and the Fellowship of his Suffering , being made conformable to his Death , vers . 9 , 10. ( Mark ) his winning Christ , being found in him , his not having his own Righteousness , but that of Faith extends to a real injoyment of Christ , and his being in him , and not to an imagined Imputation in sin , but to his knowing Christ , and the Power of his Resurrection , Fellowship of his Suffering , and Conformity to his Death ; this was a blessed estate , which all you that plead for Sin , and Imperfection , and a Justification , whilst you are out of Christ , or strangers to him , being both unacquainted with his Power and Fellowship of Suffering , and never came ye so to be conformable to his Death , you being yet alive in your sins . And as to T. V. his Argument , or Syllogism , it proves nothing of his Doctrine of impure or guilty Persons being Justified by Imputation , for Justification by Faith in Jesus Christ , and his Righteousness we never denied ; but this Faith is not a dead Faith , nor without its own Works , for it purifieth the heart , but so does not your Faith , who plead for sin , by which you apply Christ's Righteousness , whilst you are out of it , and it without you , as T.V. confesseth pag. 17. How hath he , and the rest of you that own this his Doctrine , soothed and daubed People up in their sins , flattering them with a Pretence of Imputation and Justification therein , when your Faith is but dead , and empty , as a body without a Spirit is dead . That we are Justified by Faith , without Works ; By what Faith , and without what Works , is mentioned and manifest according to Scripture , both in that to the Romans , as also in that to the Galatians : See Rom. 3 , & 4. chap. and Gal. 2 , 3 , 4 , & 5. chap. that they were the Works of the Law ( and not the Works of Faith ) without which they were Justified . And as of his telling of the Deficiency of Righteousness inherent ; I say , that Christ's Righteousness within , is not Deficient , who works both perfect Sanctification and Righteousness in true Believers ; and what is the end of seeking for a Righteousness without ( as T.V. saith ) if they must not really injoy Christ's Righteousness within ? And where do the Scripture say , That they may seek for Christ's Righteousness Imputed without themselves ? How proves he this by Scripture , &c. his saying they can be Justified only by Faith , whilst he excludes ( its Works ) it 's contrary to the Apostles Doctrine , Jam. 2. Faith if it hath not Works is dead being alone , and ye see how that by Works man is Justified , and not by Faith only , vers . 17.24 . T. V. Which Faith he putteth in opposition to all Works , not only of the Ceremonial and Moral Law , but also to all Works wrought in Faith , which are works still , such as Abraham's Works , and David's Works were , pag. 70 , 71. Reply . The Justifying Faith which is Living and Real , was never put in opposition to its own Work ( by either Christ , his Apostles , or Ministers ) nor to all or any Works wrought in it self , by any , but Antichrist , and his Ministers , such as T. V. and his Brethren have manifestly shewn themselves to be , in this and other particulars . For the Apostle Paul was so far from putting Faith in opposition to all Works wrought in it , that he saith , Do we then make void the Law through Faith , God forbid ; yea , we Establish the Law , Rom. 3.31 . And if while we seek to be Justified by Christ , we our selves also are found sinners ; is therefore Christ the Minister of sin , God forbid , and I through the Law am dead to the Law , that I may live unto God , Gal. 2.17 . Now this Living unto God , being Crucified with Christ , was by the Faith of the Son of God , which Living unto God , was in the Righteousness of Faith , and not in sin , for Christ is not the Minister of sin ; so that he doth not set Faith in opposition to its own Works , as most falsly is affirmed ; but to those Works , whether of the Law , or other self-Works , or Righteousness , that were out of the True Faith , which purifies the heart , gives Victory , Sanctifies , and Justifies ; and the Saints knew the puting off the body of the sins of the Flesh by the Circumcision of Christ ( so that they did not carry a body of sin all their time about with them ) and a being buried with him in Baptism , wherein also they they are risen with him through the Faith of the operation of God , who haith Raised him up from the dead , Col. 2.11 , 12. And that God would fulfil the Work of Faith with Power , 2 Thes. 1.11 . This Paul prayed for ; so he did not set Faith in opposition to its own Work ; As also Heb. 11. how amply is the true Faith ( without which it's impossible to please God ) demonstrated by the many Works , and blessed Effects of it , which did attend it in God's People , in their acceptable obedience and subjection to him , both in Doing and Suffering , concerning which , both Abel , Enoch , Noah , Abraham , Sarah , Isaac , Joseph , Moses , and many others , are instanced for their faithful obedience and subjection . As also the Apostle James , chap. 2.20 , 21 , 22. plainly Contradicteth T.V. his putting Faith in opposition to its own Works , wherein he might as well have put it in opposition to it self : Who farther adds , from Rom. 4.2 , 5. touching God's Justifying the ungodly , That no Persons , being the subjects of the Gospel Justification , but as ungodly . Reply . Herein again he has wrested Scripture ; for the Apostle doth not say , he Justifies them AS ungodly , but he that believeth on him that Justifieth the ungodly ( it 's not as ungodly ) which were the believing Gentiles that were so ungodly ( there intended ) before they came into the Work of Faith , and to partake of its Righteousness within , for they were not Justified in ungodliness , but from it ; Justifieth is not Justified ; the one being the Work a doing , the other done ; which where it is so Effected by Faith , that purifieth the heart , therein the real Subjects of Gospel Justification are manifest , not as ungodly , but as Righteous , being Washed , Sanctified , and Justified by the Spirit of our God , and that in the Name and Power of the Lord Jesus , 1 Cor. 6.11 . Moreover , T.V. hath Confessed , That God doth not leave them ungodly ; where he removeth the guilt of sin , he removeth also the filth of sin ; Justification and Sanctification being inseparable companions , and that Justification is never without Sanctification , pag. 70. Reply . It 's well he has somewhat inclined to Confess to Truth , though to the manifest break-neck and overthrow of his own Cause ; For now , What 's become of his Justification of the ungodly , of the Guilty as ungodly , &c. by the imputed Righteousness of Christ ? ( as his words are ) And when was that performed or wrought ? Now , not till Sanctification be known , that the filth of sin is removed ; Justification and Sanctification being inseparable companions , and the one never without the other . And surely people are not the subjects of Sanctification , or Sanctified , as ungodly , or as in the filth or pollution of sin ; let the Readers but mark here how flatly this T. Vincent hath overthrown and contradicted himself , and his corrupt Doctrine ; for an Imputation of Righteousness to the Unrighteous , and a Justification in Sin and Transgression , as ungodly , &c. whereas he that Justifieth the Wicked , and he that Condemneth the Just , they both are abomination unto God , Prov. 17.15 . And of this our Adversary is greatly guilty . And as for Tho. Danson's Synopsis , which he so highly commends , as that the use of it may be great , for the Establishing of Christians in the Truths , &c. By this he does but shew his own shallowness and weakness , to Commend thus highly of such a silly confussed piece ( which hath also many Lyes and Falshoods in it ) as that sorry Pamphlet of T. D's , as it will further be manifest ; and how apparently both T. V. and T.D. have Contradicted themselves , and each other , even in their principal Points . And as for his putting off S. E. his Challenge to Fast and Watch , as a Tempting of God , and a God provoking sin , to endanger self-murther : And judges him , as being Mad , and numbred amongst distracted People . Indeed this is as smooth a put off , and excuse , as he could readily have imagined , to excuse himself from Fasting , &c. so that his Accusing S.E. as being Mad , Distracted , &c. does neither prove him to be so , nor does it destroy either S.E. his Confidence or Motion in the matter , but sets it the more over T. V. and his Brethrens heads , who are afraid their God should fail them , and to enter upon this Engagement ; especially whilst T.V. Confesseth , That the Scripture Instances of Fasting many dayes together were Miraculous : And surely , whether S. E. had not Power , or a particular Motion ( not Imitation ) to have Answered his own Proposition in that case , of Fasting ( if he had been tryed ) T.V. does not know , because he durst not put it to the tryal . And as for T. V. his Railing and Reviling the Quakers , and Charging them with being , Black Mouthed , Blasphemous Hereticks , with damnable Errors . These are no proofs against us , but do manifest his Enmity ; as also his Answers to his feigned Queries against us , are but his own Forgeries , without either Reason , or proof of any of them ; therefore returned back upon his own head , and denyed by us . His Queries and Answers against us , runs thus ; viz. Query 1. Do you know what you are ? 1st . You are Strangers to Christ , whatever your fancy be of Christ within you . 2dly . You are Enemies to Christ , and I believe that Christ hath scarcely greater Enemies under the Sun , than you . 3dly . You are Children of the Devil , and the Works of your Father you do , and will do . 4thly . You are Serpents , and a generation of Vipers , full of deadly Poyson , Poyson in the Head , the Poyson of damnable Errors ; you are Serpents putting forth your stings . Query 2. Do you know where you are ? 1st . You are in the Devils School . 2dly . You are in the Devil's Arms , he huggeth you so fast that it 's more difficult to pluck you from thence , than the most wicked and profane . 3dly . You are in the Devil's Chains . Query 3. Do ye know what you are doing ? 1st . You are dishonouring God. 2dly . You are murdering your own Souls , imbruing your hands in your own Blood , you are some of the greatest Soul murderers of any that live upon the Earth . Query 4. Do you know whether you are a going ? You are going the certain way to Hell. Thus far T. V. in answer to himself ; but his outrage , and big words against us , does not at all terrifie us ; nor are his bare Assertions any Proofs : And whether he has not shewn great wrath , bitterness , and enmity , and put forth a Serpents sting here in the tayl of his Pamphlet , let the moderate Reader judge : And whether T.V. in this his outrage , be a Person to be believed , yea , or nay ? Or his severe Judging , harsh Censuring of us , to be taken as for one in Christ's stead and Judgement Seat , whom partly he presumes herein to personate , as he saith , If our Saviour were on Earth , he would stile us as he did the Pharisees ; but in this he has presumed in Christ's Name , and in his Name uttered his own slanders against the Innocent , for which a day of accompt will come , which will be heavy upon him , and such false Accusers , if they do not Repent ; and if his eyes were open , he might see himself guilty of the same things , whereof he hath accused and judged others : Who in the end of his Book repeates again what he did before Assert , That it were better for you to drink a Cup of Poyson , than to suck-in the Quakers damnable Opinions , &c. If People will be such silly Women , as to be affrighted with T. Vincent his Railing and Slanders against us , and his swelling words of vanity , so as to think the worse ( or be more afraid ) of the Quakers ; It will be the way to keep them in slavery and bondage under him , and such as he is , thereby to be made a Prey upon ; for he , and such , seem more offended , when some of their Hearers , that have gratified them with Rewards , or are somewhat Rich , are like to forsake them and turn to the Quakers , then with all the threatnings they can devise , they 'l endeavour to detain them , as this Tho. Vincent has publish'd , That it was worse to go to the Quakers Meetings , than to a Bawdy-house . What think you , his Hearers , and the rest of his Brethren , Were these words savoury , and did they become his Profession , yea or nay ? What sayes Joh. Owen , Tho. Danson , and William Maddox to it ? Let Honesty and Truth in All , arise and judge . Ah! poor passionate T. Vincent , thou hast brought such a blot and brand of Infamy upon thee ( by thus peevishly busying thy self against the Quakers ) that will not easily be wiped off : Consider thy wayes , and what thou art a doing , before it be too late . ERRATA . PAge 10. line 23 , 24. read as if infallible . p. 25. l. 10. for Essences r. Essence . p. 21. l. 4 , & 11. r. see Arias Montanus . l. 5. f. Os-iik . r. Osajik . p. 30. l. last . r. gifts . p. 33. l. 9. r. Persons . p. 36. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 4. f. no r. do . p. 40. l. 9. r. man's return . p. 45. l. 32. & p. 46. l. 11. f. oppressure r. a pressure . p. 48. l. 20. f. that they r. if they . p. 52. l. 14. r. complacent . l. 36. f. whether r. neither . p. 57. l. last . r. Contradicts . p. 60. l. 28. f. not under the Law to God , r. not without Law to God. The Errors and defects of the Press , whether they be Words , Letters , or Points , the moderate Reader may easily see , and Correct , by the Import of the Discourse . An Answer to Thomas Danson's Synopsis of Quakerism , as he falsly and scurrilously calls it . BEfore I come to treat about the many particulars mentioned in Tho. Danson's Pamphlet that relate to matter of Doctrine , I may not omit some passages of his to the Reader as to matter of Fact wherein he shews his prejudice and peevish spirit against the Innocent People of God , called Quakers . As first , and chiefly , where he accuseth W. P. of attempting to shake the Rock Christ Jesus in his God-head and Offices , which is an absolute falshood and slander , as hath been proved over and over ; the Divinity of Christ being still owned by W.P. so that what can we expect from such a one as begins his work with a palpable Lye , as T.D. hath done , and all to render the Quakers as odious as he can ; he adding , how well he ( W. P. ) hath immitated the Leaders of his Party in their respects to other like truths , that so the Christians of these Parts may no longer be imposed upon by the Quakers seeming innocence . Hereby he hath added to his falshood and slander before , and struck at the Innocency of the Quakers , which he scornfully and falsly counts but seeming ; as also the Leaders of his Party ( as he calls them ) never denied the Divinity of Christ , nor ever held any Principles tending thereto since they were raised up to be a People , and to preach the Name of Christ : and if so be that Innocency be not really found among the Quakers , why are they so hated , persecuted , and brought under Sufferings and Reproaches by such as be in the Woolfish nature tending , and tearing whilst no real occasion hath been given them by Quakers ? who have patiently suffered both under the ridged spirit of the Presbyterians , and since ; and as to their Principles . T. D. is no competent judge over them , whilst he hath perverted them , both in the former Powers days ▪ and now also ; and whilst in those days he did indeavour to insinuate into the Powers that then were , against the Quakers , he was plainly manifested , and his Errors and Falshoods detected by those faithfull Servants of Christ Samuel Fisher , Richard Hubberthorn , ( and my self ) he might now have been silent from raking over his old silly confused stuff , so long since answered and confuted , since that from the ample Confutation , and just reproof and discovery given against him by Samuel Fisher he could never yet clear himself , nor hath essayed a Replication thereto , but only a slight put off , as will appear , without either Truth or Reason : and as for his commendation of the pains of his worthy Friend Master Thomas Vincent , as he calls him , he has little ground to applaud his pains ; for he has sufficiently manifested his envy , errors , confusion and shallowness , as any unbyassed may see ; as also the palpable contradictions both to himself and T. D. so that they should first have studied to see a reconciliation and harmony between their own Principles before they had come thus publickly to engage ; but it is the Judgement of God upon them , and such giddied spirits , that one should oppose and contradict another , till they are both overturned and broke to pieces in their war ; but if his worthy Friend Thomas Vincent hath done so worthily against the Quakers , why doth T. D. take so much pains again after him ? why doth he actum agere , as he saith ? his Answer is , because of some reflections upon him , also that as experience hath shewed there is a great deal of difference of intellectual gifts , and that the Method , Phrase , and Notions of scarce any one man are acceptable to all ▪ he saith ; by which it appears that he was conscious , or at least jealous that his worthy Master Vincent's work would not be so acceptable as his own , but would give distaste ; and therefore he has endeavoured to smooth it over , and to new moddel it in another phrase , according to what he has imagined and learned out of Writers and old Authors , both Popish and others ; but what saith he for not answering Samuel Fisher's Book against himself , Jo. Owen , Baxter and Tombs , Entituled Rusticus ad Academicos ( which they were never able to answer , nor to reply to ) T. D. excuseth himself as followeth , viz. If any Quaker shall demand why I do not answer . Samuel Fisher 's Book against me , instead of writing against a new man ? I answer , that I am guided in my neglect by the judgment of abler Persons then my self , that that Book is but a Bundle of impertinent cavils , &c. Indeed this is a very easie way of answering , which , if we should deal so with T. D. what would he say to it , and to such neglect ? but this doth not clear himself from Samuel Fisher's Answer , but it stands over his head ; and if he was guided by abler persons then himself in not answering S. F. those abler persons for ought as appears might see T. D. so baffled and confuted , that it was in vain for him to strive any further ; and if abler persons then himself did advice him ▪ in that case he should have followed the example thereof , so as not to have meddled , as he hath done , to the further manifesting his weakness and folly ; and as for his instance of Biddles twelve Articles against the Holy Ghost's Diety , t is no president nor instance for us , as is most falsly insinuated against us , whilst we never denied the Diety or Divinity of either , Father , Word , or Holy Ghost ▪ And how doth he advise the Reader to be at pains to understand the positive grounds of the great Truths opposed by the Quakers , as he falsly saith ; what must give the understanding thereof , if not the Light of Christ within ? and how must sacred mysteries be known ? and what must bring to the right use of reason , and to understand the Scriptures , if immediate Revelation or Inspiration be supposed not attainable in these days ? Can the natural man with his natural understanding know the things that are spiritual , ( surely no ) or know the right use of the Scriptures without the guidance of that infallible Spirit that gave them forth ? no sure ; for it is the Inspiration of the Almighty that giveth understanding . And Seeing also that T.D. confesseth , that Reason tells us the Nature and Works of God are above our reach , and that God were not Gof if he could be comprehended by a Creature ; which , if so that the Nature and Works of God are above his and their reach and comprehension , why has he essayed so much by his natural understanding to define and distinguish the Godhead into three distinct Persons , which he has no Scripture for , nor yet Reason to demonstrate , nor Revelation to ground a Faith upon in that case , whilst the Presbyterians were wont to affirm Revelation to be ceased ? and to be sure God will not put the Seal of his immediate power to a falshood , as is confessed , so that whilst we have neither Revelation , Scriptures , Reason nor Seal of immediate Power for their Doctrines and distinctions put upon the Diety , we have ground at least to question them , if not positively to oppose them as unscriptural , irrational , implicite Doctrines and Traditions , which hath tended to vail both the glory of God , Christ , and holy Spirit ( which we confess ) from people . And now to T. D's definition of the word Person ; first , from Aquinas as being an individual substance of a rational nature ; but his worthy Friend Tho. Vincent hath denied the Father , the Word ▪ and the Spirit to be three Substances ; then I ask how they can be three distinct Persons ▪ whilst a Person is an individual Substance ? what contradiction is this ! But then T. D. saith , Some think it ▪ ( viz. Aquinas his Explanation of Person ) liable to some exception , and therefore he chuseth to borrow that of learned Wotton on 1 Joh. 1.2 . pag. 2. that a Person is an individual Subsistance or Subsistent , rather in an intellectual nature , or a several or singular thing that subsists by it self , &c. A Man we call a Person ; a Person notes some one endued with Reason and understanding ; which is several and distinct from another ; a Person is intire of it self , &c. pag. 1 , 2. Concerning which I query first , whether the Father , the Word , and holy Spirit be three several and singular things , that subsist each by himself , each one from another yea or nay ? Secondly , whether a man being a Person is a competent instance for proof of his Maker being three several Persons ? and whether a man subsists by himself ? Thirdly , whether Christ be several and distinct by himself from God ▪ and the holy Spirit several and distinct from both ? If yes ▪ where , or in what place of the whole world ( or out of it ) is the one entire and severed from the other ? and how far distant one from another ? Fourthly , And if the Father Son and Holy Ghost , do not subsist in a several and distinct nature of the same kind ( so as they are not three Gods ) as is confessed pag. 3. how are they three distinct or separate persons , subsisting each by himself ? These things being considered by the impartial Readers , the absurdity of the Presbyterians Doctrine and Comparison , touching the Deity , will easily appear . And what was this Aquinas ▪ quoted as T. D's Author , so much cited and commented by him , as a wise Observant , pag. 19 ? Was not he a great Writer for the Romish Religion , and the Pope's Doctrine of Transubstantiation ; and so a promoter of Popery in his time , and canonized 〈◊〉 Saint among them ? see his large Volums , his Sums , and others ; he is highly applauded by the Papists , as being an industrious Promoter of their Faith and Religion : and was he not a Dominican Fryer ? To whom it appears that T. D. is very much beholding for his Doctrine , [ of three distinct ( or sever'd ) Persons in the Godhead ] more then he is to Scripture ; for that is silent concerning it ; but I have of late Read it in Aquinas his Sums , who is Tho. Danson's wise Observant . And further ( mark ) that after T. D. has confessed , that the word Person cannot be properly attributed to Father , Son , and Holy Ghost , and that the Names common to God and the Creatures do signifie somthing wherein the Creatures bears some anology to God , and three Persons , not strictly , yet anologically in the Godhead , pag. 3 , 4. Where proves he this by Scripture ? and wherein doth man bear a proportion or likeness in his Person with his Maker ? this is strange Doctrine , importing that the Diety hath the resemblance or likeness of persons , but not properly ; which , if improperly , why do they stand so much upon their improper distinctions in the Godhead ? Yet , saith T. D. may this word Person be used by us to distinguish the Father , Son and Spirit in the Godhead , and one from another . Answer , So it appears he pleads for a liberty to put improper names upon God from his pretence of anology ; the Scripture he mentions Hebr. 1.3 . makes against him , it being , the express Image of his Substance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but as it is in some English Copies , express Image of his Person ; however , it is not the express Person of his Person , much less the express singular Person , or rational Substance , subsisting by it self , distinct from the Father ; For I and my Father are one , said Christ , and the Son doth nothing of himself , but what he seeth the Father do ; and the Father is in the Son , and the Son is in the Father ; and if so be that the Soul separated from the Body cannot be called a Person , as T. D. saith , pag. 2 , 3. how can he presume to call the Spirit , which is the Life or Breath of God a Person distinct from God , whilst God is never distinct and separate from his own Life ? But then it appears that T. D. is necessitated to call the Glorious Divine three in Heaven somthing ; and therefore he saith , that distinction in the Godhead cannot be apprehended by us by any other notion or resemblance , ( then Person ) and saith he , we know not what to call these three , but Persons , pag. 4. For the conception or notion that we have of the Father ( suppose ) as a Subsistent or Person is , in adaequatus conceptus in respect of the Divine Essence , &c. pag. 17. Reply , But by what doth he and his Brethren apprehend this concerning God , surely , neither by the Scripture not by immediate Revelation or Inspiration , nor yet by reason for that has failed them in this matter ; as also the nature and works of God is above their reach and the comprehension of the Creature ; so that their conceptions and notions being unscriptural , we have no ground to believe them , whilst we have but their conceptions , words and notions for what they say derived from Popish and Heathen Authors , and not from any immediate Power , Revelation or Scripture : and his saying , they do not know what to call these three , but Persons ; shews , they were hard put to it , as being necessitated to call them something : but , what are they ignorant of the Scripture ? or would not the Scripture satisfie them , and yet profess it their Rule ? they had better search the Scriptures instead of Aquinas and Aristotle , and see what they are called there ; viz. The Father , the Word , and Holy Ghost , which are One ; besides these three bearing record in Heaven , T. D. hath elsewhere called them Witnesses , pag. 5 , 7 , and 10. and thus he contradicts himself ; one while he knows not what to call them , but Persons , and another while calls them three Witnesses , ‖ from their bearing Record ; and thus in contradiction he knows what to call them besides Persons : but then he saith , all Witnesses ( properly so called ) are Persons : How proves he that ? Are not all things that bear record Witnesses ? Are Heaven and Earth Persons ? and are the Water and the Blood Persons , seeing they bear record in the Earth ? and is Conscience in a man a Person distinct from the man , seeing Conscience beareth witness ? if it be , how then , is the Soul distinct from the Body no Person , page 3 , 5. T. D. upon 1 John 5.9 . the Witness of God is greater referring to the Witness concerning Christ , verse 7. not to verse 8. for none of those Witnesses are God. Reply , And yet those Witnesses verse 8. are the Spirit , the Water , and the Blood ; herein T. D. hath denied the Spirit to be God contrary to their former pretence ; and so is come under that they have so unjustly charged us withal ; but we own the Divinity of that Spirit that bears record in the Earth , and know the Water and Blood which agree in one with it , to be therefore Spiritual , and of this water and Spirit a man must be born , or else he cannot enter the Kingdom of God , Joh. 13.5 . and by this Blood his Conscience must be sprinkled from dead works , who ever comes to enter the Heavenly Sanctuary . And we may further observe how dubious T. D. in his Work hath appeared from what he saith pag. 83. viz. If my Answers seem not so clear as the Objections , which I hope I need not fear , unless in the point of the Trinity , that being a Mystery ; so by that it rebates the sharpest edge of humane understanding , &c. By which the Reader may take notice , that he was conscious to himself , that his Answers in this case might not seem so clear as the Objections , and that he has but made use of his humane understanding ( and not of Scripture ) therein , the Edge of which is so rebated , and grown so dull , that it will take very little impression upon any that are in a right mind and understanding ; even none at all upon such who rely not , nor lean to their own understandings , but upon the guidance of the Spirit of Truth , which leads into all Truth ; which it appears he has refused and gone from , whilst he is now fain to make use of his humane understanding , and his own notions and conceptions , which are not grounded on Scripture ; and therefore we may not have our Faith imposed upon by them , as to accept of his humane conceptions and notions ( which cannot reach the nature of God ) for divine verities . And how says T. D. That infiniteness being a property of the Divine Nature , agrees to each Person subsisting in that Nature ; contrary to his worthy Master Vincent's saying , that infiniteness is not ascribed unto the Personality ? but such like confusion and conrradiction we have enough of from them . And indeed such nonsensical stuff , as is in both their Pamphlets , I have seldom met withal ; as one while T. D. saith , We do not affirm the Person in the Godhead to be finite but infinite ; another while T. V. saith , infiniteness is not ascribed to them : another while T. D. saith pag. 14. That they are one among themselves , only in respect of that wherein they agree not simply : What kind of oneness or agreement doth he reckon is in the Diety , if it be not simply ? Was there ever such darkness and confusion uttered ? and what blind Sophistry , and silly Logick and babling do these men use , and put upon the Immortal God ? whom with all their inventions , airy notions and vain conceptions they can never reach the knowledge of ; neither will , nor can their Heathenish Phylosophy , tearms of Aristotle , nor apostate Christians and Papists demonstrate or discover the Knowledge of either Father , Word , or Spirit to any people that want the knowledge thereof , but make them more dark and ignorant , and shut them up in more blindness , as they have a long time done . And his saying , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by a metalepsis , yea must be rendred Person , or Subsistent , or some word to that effect ; and so tells that Just. Martyr applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Father , Son and Spirit ▪ pag. 17. Reply , Surely T. D. is put very hard to it to word his Doctrine by his Anology and Metalepsis for his distinctions of Persons , and his thereby rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Person of necessity : Where proves he this , ( and those tearms by Scripture ? ) and if they signifie one and the same thing , why is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebr. 1.3 . and Chap. 11.1 . as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? As in Hebr. 11.1 . Faith is the Substance of things hoped for ; it is not Person of things hoped for ; the same word that is for Substance in that , is Hebr. chap. 2. verse 3. where it is [ speaking of the Son of God ] who being the brightness of his Glory , and the express Image of his Substance : Besides , what ever Authors or Fathers ( so called ) did put names , distinctions and tearms upon the Godhead which were either improper or unscriptural , we must believe the Scriptures rather then them . And do they count all Justin Martyr wrot One hundred & fifty years after Christ to be of equal Authority with the Scriptures of Christ and the Apostles ? Or might not ( probably ) Justin bring in some of his Philosophy , which is not Scripture ? And we do not read in the Scriptures either of three distinct Substances in God , or three distinct Persons ; for , where are they so rendred either in the Hebrew , Greek , Latine or English , in Scripture from the beginning of Genesis to the end of the Revelations ? But if they be not three Substances , as Tho. Vincent saith ; how doth T. Danson make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivolent , or apply both to Father , Son and Spirit ? Is not here a manifest contradiction between these two Brethren unto themselves , and their own Doctrine in this matter ? As for T. D. his Discourse about satisfaction , there needs not much to be said unto it , for that the matter hath been answered before ; as also in part he assents to W. P. in what he hath said ; for he T. D. doth not affirm any impossibility of forgiviness without a plenary satisfaction made , [ as in the sence and notion some of them have ] &c. And though he knows some worthy Persons do deny W. P's Affirmative , yet he cannot joyn with them therein : He saith also , God is free in his determinations what attribute he will manifest , and in what degree and manner , and that between ▪ Justice and Mercy , and their effects , and all of his meer will interveens , &c. By all which , in a great measure , he hath confest to what W. P. hath writ in that case , though in contradiction to his Brother Vincent , as is evident . But where he speakes of Vindictive Justice that God might onely have manifested , when man fell , as he does upon the reprobate Angels or Devils , &c. Now I query then , Is this Vindictive Justice , that which Christ under-went at God's hand , ( and satisfied according to their Doctrine ? ) if they say it is ; where do the Scriptures say so ? or that God inflicted the same revengefull justice ( as I think they mean ) upon Christ , that he doth upon the reprobate Angels or Devils , and then make this the means and manner of full satisfaction for mankind ? let us have plain Scripture for this Doctrine ; was God's Love to man purchased by such revenge upon his innocent Son as he lays upon reprobate Angels or Devils ? or is it not rather blasphemous to suppose that Christ could ever be so far out of Gods favour , as to construe his Sufferings to the height of revenge as goes against reprobate Angels and Devils ? and doth not this also accord with T. V. his Doctrine ? whereas Chrit was the beloved of the Father , even his onely begotten , the Son of his Love , in whom his Soul delighted , and was always well pleased , both in his works and Sufferings , both in his life and death for Sinners ; but angry with the wicked , such as persecuted him and crucified him afresh unto themselves , as he was also crucified in Spiritual Sodom and Egypt ; such Adversaries God will be avenged of : but his pleasure shall prosper in the hand of his Anointed Seed Christ ; but these things T. D. his weak judgement ( as he confesseth it to be , pag. 18. ) cannot reach . And indeed in much of his Discourse about this matter , he has talked more like a Lawyer then a Divine ; and has brought several similitudes which will not hold in matters of such high concernment : But I shall not need much to take notice of his dark kind of reasoning in this particular , which proceeds but from his weak judgemnt and private conceptions , since the matter is answered elsewhere , and the extent of his and their Principles therein is further manifest , and handled about his ( and their ) Doctrine of Imputed Righteousness , and his Arguments for Sin and Imperfection in all , tearm of life : yet a little to some particulars I may observe by the way ( of this point ) after he saith , he shall give us his sence , confessing that Satisfaction is not a Scripture phrase , pag. 19. However , we will chuse Scripture phrase rather then T. D's weak judgment and conceptions therein ; having plenty of Scripture Phrases for pardon , forgiveness , remissions , ( upon a true Repentance . ) And I query what Scripture he hath for his explanation of Satisfaction ; viz. a compensation made to God for our sin by Christ doing or suffering , or both , Justice that is Vindictive ? p. 19. What Scripture hath he for these words and this Doctrine ? Is not this a confirmation to what is queried before concerning this he calls Vindictive Justice ? the same that God punisheth the reprobate Angels or Devils with , the same he reckons Christ to have suffered ; and so hath numbred Christ among reprobate Angels and Devils ; but yet another while Christ's being under the Law , Gal. 4.4 , 5. T. D. construes , as not lying barely in the smart of sence , but in the brand of infamy thereby set upon us , pag. 20. But then how was it the same revenge or punishment that reprobate Angels and Devils undergo , and Sinners deserved , which surely is more then the brand of infamy ? is not here manifest contradiction ? and did the brand of infamy proceed as revengefull Justice from God , or rather from the envy and injustice of the wicked against him . Again , he was not ashamed to call us Brethren , Hebr. 2.11 . that is ( saith T. D. ) Fellow Subjects , for being one in nature with us , he becomes one with us in an obligation to the same Law ; to which I say , if we are fellow Subjects , and one in nature with Christ , and he one with us in obligation , &c. and that the brand of infamy he underwent be set upon us ; then it is to be minded , first that such as be Christ's Brethren one in nature , and fellow Subjects with him are Sanctified , and not remaining in a polluted nature , nor yet in a sinfull imperfect state all their life time ; seeing both he that sanctifieth , and they who are sanctified are all of one ; for which cause he is not ashamed to call them Brethren , Hebr. 2.11 . Secondly , Fellow Subjects with Christ that are bound with him , and partake of his Sufferings , are not rebellious , nor disobedient to him or his Law , but faithfull followers of him , by whose Power , Aid and Assistance they are incouraged in their obedience and faithfulness to him ; and this is the effect both of Christ's Manfestation , Obedience and Righteousness to and in every one that believes . Thirdly , If Christ's condescension and union with his Followers , and their being Fellow-Subjects with him be the thing that Christ tenders to God for Satisfaction , as T. D. in his Answer intimates , then , if he had held to this we should not much have differed ; but how this agrees with their Doctrine for the continuance of Imperfection and Sin in all , ( covered over with a pretence of full satisfaction being made for them , which still leaves all in sin ) I do not yet understand , nor doth it appear how he and his Brethren can be reconciled herein . But whereas T. D. confesseth that Christ both by doing and suffering did satisfie , and that the satisfaction may be made as well Agendo as Patiendo ; therein hath he contradicted many of his Brethren , who lay it upon his Suffering and Death onely ; another while upon his under-going Vindictive Justice , as they call it , the same that is laid upon Devils . But then , if his Satisfaction be as well agendo as patiendo , whether or no he did do all in the dayes of his Flesh , in his own person , that was to be done for man ? or whether his work is not experimentally to be known and wrought in every man , for the destruction or ending of Sin and Trangression , before full satisfaction and peace be enjoyed with God ? seeing his coming in the likeness of sinfull flesh , was to Condemn sin in the flesh , that the righteousness of the Law might be fulfilled in us , that walk not after the Flesh , but after the Spirit ; and is not this Law Spiritual which we are bound to obey ? for can it be supposed that all mankind ( or the Nation of the Gentiles ) were bound under the Law that was given to the Jews outwardly . And then would it be good Doctrine to say , that we , or all Nations , were Fellow-Subjects with Christ bound under the Law of the Jews , which had the Shaddows of good things to come ? or is it not more meet to say that all ought to be subject unto the Law of Christ , the Law of Faith , the Law of he Spirit of Life in him , and that he was made a surety ( Hebr. 7.22 . ) therein of a better Testament , which is Spiritual , and the Righteousness of the Law which he fulfils within , is also spiritual and inwardly known ; its judgment , sentence and condemnation known inwardly , where sin is condemned in the Flesh ; seeing that the Commandment that was ordained to Life the Apostle found to be unto death in him , as it is in all that come to Life ; and is not this the effect of Christ's Coming , Obedience , Sufferings , &c ▪ and how can these things be experienced but by waiting in his Light and Spirit within ? and if Satisfaction consists as well Agendo as Patiendo ; are not Christ's inward and spiritual operations included in his doing or works for mans Salvation ? how then can man exclude them , and think himself wholy acquitted ( and yet in his sins ) by the Suffering and Death of Christ without ▪ as a full compensation and satisfaction in his stead ▪ And for whom was Christ a Propitiation , for the appeasement of wrath , relaxation of the Law , purchase of freedom from punishment , pag. 23. If it consist in his Personal Obedience and Suffering onely , without the knowledge of his work within ? then are not all men so free and acquitted for whom he did suffer ? and doth not this extend to all that were dead ? for he is a propitiation for the Sins of the whole world ; but this Presbyterians deny ; ‖ what effect then do they put upon Christ's Sufferings ; viz. that he suffered any otherwise then for a small select number ; ( accordding to their Doctrine ) whereas his Suffering was for all men , both Jews and Gentiles , ( who were dead in sin ) in regard of his confirmation of that Spiritual and Living Dispensation and Testament which extends both the Jews and Gentiles , which was promised to Abraham , which is to be believed and obeyed . But to T. D's matter ( for these things are out of the reach of his carnal conceptions . ) As concerning the precious Blood , which he confesseth to be the real Price that hath made a Purchase , 1 Pet. 18 , 19. I ask , if the effects of that Blood are not known within , in its purging the Conscience , and cleansing from all sin , & c ? And seeing he confesseth it to be the Blood of God , pag. 26. What Scripture hath he then to call it humane ? and doth the Satisfaction consist in humane Blood ? how then doth it satisfie Infinite Justice ? Is not humane Finite , according to T. D. and T. V. their Doctrine ? But if this Blood of God , which was shed for all men , have an inward effect in the Conscience , in order to the answering of Gods will , and his pure Law within , and thereby being to his satisfaction ; how can men continuing in their sins , truly plead they are fully acquitted at once without them , and they onely in the implicite belief thereof , received from the ridged ▪ Presbyters , rest satisfied in their sins all their life time ? And where doth T. D. prove his Doctrine of Christ's being holy by a true inherent righteousness of the humane Nature ? pag. 25. what Scripture hath he for this , or these Expressions ? was not his Righteousness from the Divine Nature ? and was it not Everlasting ? but is not that which is humane Finite ? And T. D. saying , that the Socinians vomit , the Quakers have now lickt up ▪ ‖ pag. 27. herein hath he spoken scornfully and falsly against us , which will not at all tend to convince Socinians , if they were as bad as rendred , but to that they can answer him . And his saying , the Elect , whilst Sinners in state : where proves he this , that the Elect are Sinners in state , seeing the state of the Elect is a sanctified and chosen state out of the World , and its wayes , chosen in Christ through sanctification of the Spirit and belief of the Truth , 2 Thes. 2.13 . the impossibility of deceiving the Elect is signified Matth. 24.24 . where the Calling and Election is made sure , they shall never fall , 2 Pet. 1.10 . And that Christ was made surety of a better Covenant , Heb. 7.22 . And came to do his Fathers Will , Hebr. 10.7 . And that his being a Surety is an Act of Grace , pag. 28. This we confess and own more then you that contend for Sin , for the Will of God is our Sanctification , and the better Testament and Covenant which Christ is the Surety , Mediator and Establisher of , is that of Righteousness , Life and Peace , wherein Sins and Transgressions are done away , and wherein true Believers live to God. And as for T. D. his so often comparing God to a Creditor , Christ to the Surety , and Sinners as the Debtors ; telling of God being considered as a Creditor , and as a private Person , pag. 32. But where doth the Scripture so call him . Reply , He does not speak from a true sence of God or Christ , or of Gods Covenant , but a Notion he hath learned by Tradition ; and as to Sinners , their case is worse then meerly Debtors ; they not onely owing obedience to God and Christ , but are disobedient and rebellious , as the case of Fellons , Traytors and other Malefactors is worse then that of Debtors ; yet Christ is our Surety , Mediator and Intercessor , to make agreement between God and man , and to deliver man from the Punishment and Wrath to come , [ by delivering from Sin , the cause of it , and destroying the Devil the Author of Sin ; ] not for us still to live in Sin , and daily both contract more Debt , and incur tribulation and anguish upon our Souls : Howbeit , the Wayes of God extend beyond T. D's comparison ; his Wayes are not as man wayes , nor his Thoughts as mans thoughts : for as the Heaven is higher then the Earth , so are my Thoughts higher then your thoughts saith the Lord , whose graciousness also to poor deceived lost man , for his restoration , is infinitely beyond mans legality and exactions ; as the Lord said , I will not execute the fierceness of mine Anger , I will not return to destroy Ephraim ; for I am God and not man , the Holy One in the midst of thee , Hosea 11.9 . But is there not perfect obedience now for men to perform ? must they all live in Sin and Imperfection tearm of life , and say all our Debts is paid ? and if all their Debts be paid , why are they not out of Prison ? ‖ Are not all that are in Sin and Bondage of Corruption in Prison ? and would it be glad Tydings to tell them that though Christ has paid all their Debts , and procured their release , and ransomed them , that they must not expect personal freedom out of Prison , nor out of their Chains and Fetters so long as they lived here ? or if one should tell the Slaves in Turkey that they are ransomed , and yet they must not expect personal freedom from their Vassalry and Slavery so long as they live here , would this be glad tydings ? no sure , but rather sad news ; and is just like these Presbyterians and Independants preaching to people , and the tendence of their Gospel , and pretence of Satisfaction , Redemption , Ransom , &c. whilst they hold none of them in Truth nor Righteousness , nor in the same Spirit that gave forth the Scriptures of Truth , and Testimonies of Christ or his Apostles . T. D. pag. 29. He is satisfied , and the debt paid too , by his Intercession , which being grounded upon his Satisfaction , supposes it to be what it pretends , full and compleat . Observ. Here it is to be observed , that notwithstanding this his Assertion of the Satisfaction [ both by payment and punishment ] being compleatly made , and the debt fully paid ; yet he confesseth to Christ's Intercession : but what does he ever live to make Intercession for , if all be fully done , paid , satisfied at once by Christ's personal subjection and obedience ; ‖ must there ever be an intercession for that which is already so fully and dearly paid for , ( as they reckon Christ hath done ) and God hath granted ? how will this hold consistent ? But then it appears , it supposes it to be what it pretends full and compleat , saith T. D. pag. 30. So here is now supposition and pretence put upon Christ's Intercession and Satisfaction ; what sorry shallow work is this ; but it appears . But to proceed from one that hath followed his own conceptions , notions , weak judgement and humane understanding ; as also one that by his Logick and Traditional borrowed Notions and Doctrines goes about to make People to believe that from him , that he hath no Scripture phrase for , as that of God being a private person , and other things . And therefore like a Lawyer is fain to patch up his work as well as he can , though in many things it be very inconsistant and repugnant to it self . And whereas our confessing Christ both in Life and Suffering to be a perfect and real Example , is so much struck at by these Priests and Professors ; ( we still withal confessing both to his Power and Living Effects through all ) and of all his Sufferings , Afflictions , Death and Life , which we reverently esteem ; touching which I testifie , in the Lord , that if Christ be not really owned and confessed , as he was a real Example , both in Life , Conversation , and in Patient Suffering ; neither the Fellowship of his Suffering , nor the Power thereof , is truly known or experienced ; for they who would partake of the Benefit and blessed Effects of Christ's Death and Sufferings , and yet will not own him for their Example , shall never enjoy him therein ; seeing that Christ also hath suffered for us , leaving us an Example , that we should follow his steps , who did not sin , neither was guile found in his mouth , 1 Pet. 2.21 , 22. Again , Forasmuch then as Christ hath Suffered for us in the Flesh , arm your selves likewise with the same mind ; for he that hath sufferred in the Flesh hath ceased from sin , that he no longer should live the rest of his time in the Flesh to the lusts of men , but to the Will of God , Chap. 4.1 , 2. Now the ceasing from Sin , and following of Christ's steps in the harmless sinless state , is the right use and end of his Suffering for man , and his Example to man. But then mark T. D's Doctrine as followeth , what an example and subject of Wrath and Vindictive Justice ( so tearmed ) he renders Christ , viz. T. D. pag. 36.4 . Christ when he suffered was not innocent , and when God required satisfaction of him , it was due from him ; Christ was guilty of our sin , when he suffered for it ; for guilt is but obligatio ad paenam , an obligation to undergo punishment , which Christ was under by contract , Hebr. 7.22 . Answ. It s no wonder that these Presbyterians , and those of their affinity accuse all Christ's Followers of being Sinners , and imperperfect all their life time , since that T. D. ( one of their Leaders or Chieftains ) hath accused Christ not to be innocent when he suffered ; saying also , Christ was guilty of our Sin when he suffered for it , which how false and blasphemous this charge is against Christ , I appeal to all sober and moderate Professors of Christianity , who have any real esteem and reverence to the Name of Christ and his Glory , and how contrary to plain Scripture-testimonies plentifully given of him , as being a Lamb , yea , the Lamb of God , which declared his innocency and purity , being without sin or guile , who offered up himself by the Eternal Spirit , a Lamb without spot to God , 1 Pet. 1.19 . chap. 2.22 . Hebr. 9.14 . Isa. 53.7 . Acts 8.32 . Now his being a Lamb without spot , and without blemish , manifests him to be a perfect Offering , and Sacrifice for Sin ; as also how guilt is more then barely an obligation to undergo punishment , being always imputed to the Transgressors and disobedient for sin , and not to Christ , Rom. 3.19 . Jam. 2.10 . 1 Cor. 11.27 . Deut. 19.13 . and 21.9 . Exod. 34.7 . Although t is true those chief Priests , false Witnesses , and Persecutors of Christ among the Jews , and such as accused him for a Blaspemer , they said also that he was guilty of death , Mat. 26.65 , 66. Mark 14.64 . whose example T. D. hath followed in accusing Christ of being guilty , and not innocent . But if T. D. should say he meant not that Christ was really , or inherently , or personally guilty of sin , but by imputation , and so not innocent , but guilty of our sins ; by this we may perceive then what he means by imputation ; that on the one hand an innocent person is made guilty , and is not innocent whilst he hath no sin , nor guile or evil in him : and so on the other hand , by their own rule of contraries ( contraria contrariorum ratio ) persons are to be reckoned imputatively righteous and innocent in God's sight , whilst there is neither righteousness nor innocency really in them , which is both unreasonable , unscriptural , and apparently false . It was a false imputation of the persecuting Jews and Tho. Danson to impute guilt of sin to Christ , and to accuse him with not being innocent , when no sin , evil , nor guilt was in him ; and it is as false an imputation of theirs to impute Christ's Righteousness to sinfull persons , who are not in it , nor partakes of it , in them ; so it s neither God's imputation nor Christ's ; for had Abraham no righteousness really in him , when his Faith was reckoned to him for righteousness ? where then was his Faith , and the righteousness and obedience of it , if in reallity he was not a partaker and an enjoyer thereof within ? from whence did his acts or works of real obedience proceed and flow , if not from his living Faith , and its righteousness within ? Surely they are of very mean capacities that cannot see T. D's absurdities ignorance in these matters ; And his vain imaginations and conceits about imputation further will appear , and that the stress and drift of all his and his Brethrens work in these invented Doctrines ●s to keep people ▪ in their sins and imperfections all their dayes , and so their work in rendring Christ the subject of guilt , and so of vengeance that belongs to Devils , and their rendring people the subjects of his Righteousness and Justification by imputation , whilst unjust and sinful in themselves ; it all centers in their sinfull Doctrine for sin and imperfection term of life . Pag. 37. As to T. D's telling of the Son of God's Incarnation , the creation of his Body and Soul , the parts of that nature he subsisted in , &c. To this I say , if the Body and Soul of the Son of God were both Created , doth not this render him a Fourth Person ? for Creation was in time , which contradicts their Doctrine of Three distinct Increated , Co-eternal , Co-essential Persons in the Deity ; seeing that which was created was not so : but herein whether doth not his and their ignorance of the only begotten of the Father , and their denial of Christs Divinity plainly appear yea or nay ? where doth the Scripture say that his Soul was created ? for was not he the brightness of his Fathers Glory , and the express Image of his Divine Substance ? But supposing the Soul of Christ was ( with the Body ) created in time ; I ask , if from Eternity he was a Person distinct from God and his holy Spirit , without either Soul or Body ? and where doth the Scripture speak of any Person without either Soul or Body ? le ts have plain Scripture . Pag. 38. Whilst T. D. grants our actual freedom from sin and wrath depends on what Christ did and suffered , as on and upon its means ; what becomes of his Doctrine and Pleas for sin and imperfection which they that continues in term of life cannot be truly said to be Actually freed from sin , nor yet imputatively righteous in Gods sight , whilst actually and really sinfull : And if Christ's obedience was not intended to exempt us from a personal obedience to the Law , as is confest in pag. 38. then it s contrary to the end of his Obedience to live in sin and disobedience term of life , and for any to be reckoned imputatively righteous , when actually disobedient . Secondly , And if we be only so far made righteous by Christs Obedience , as unrighteous by our own disobedience : how far is that ? have we not been actually unrighteous , and shall we so far be made righteous by Christ's Righteousness ? Is not this more then your Doctrine of Imputation ( whilst personally sinfull ) amount to ; but your flat contradictions in these matters are evident . Pag. 39. And though Christ is our Surety , this doth not exempt us either from following him , or walking in the Way of God ; but the more ingage us therein ; and herein we know acceptance in the Beloved of God , in that holy conversation which his pure Law within enjoyns , without obedience to which God is not well pleased , nor satisfied on man's part , though he was even well pleased and satisfied in his own Son , both in his doing and suffering ; the benefit whereof they only receive who believe in , and obey him in his Light within : and to such only he is the Author of Eternal Salvation , as do obey him ; though the free proffers of Gods Love in him towards all mankind , God commended his Love to us , in that whilst we were Sinners Christ died . So that we do faithfully acknowledge the Love and Goodness of God in Christ , and would not at all have it diminished or suspected , nor yet have Christ's Offices , Works , or end of his coming brought into question ; however we do oppose mens confusions and misapprehensions concerning God , Christ's Righteousness , Faith , &c. which none rightly know , or apprehend , but they who are led by the Spirit of God. And now touching Justification by Imputed Righteousness , where it is known in reallity , we never denied or opposed , seeing that where God imputes or reckons righteousness as he did to Abraham , and still doth to his Seed of Faith , that hath a real sence and enjoyment of it , as every one hath , that is in the exercise of the true and living Faith : But we do still oppose and deny the vain Conceits and Imaginations of the Presbyterians , Independants , and all of their affinity touching their false Imputation and Justification to sinful and wicked men , ( whilst such ) which he that justifieth is abomination to the Lord , as he is that condemneth the Just. Pag. 39. But whilst T. D. grants that the word Justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Hebrew Hitzdik signifies Justum facere : By this he hath contradicted himself , and much of his Brethrens work ; for Persons being justified whilst the Subjects of Sin and disobedience ; for if 〈◊〉 Justifie be to make Just , then t is a real work effected by the Spirit of God , Sanctification and Justification being inseparable Companions , as T. Vincent hath confessed , which is not their imagined Justification , nor pronouncing men righteous whilst they are really unrighteous ; for whilst such the Spirit of God doth both condemn and accuse , and not justifie them in any thing contrary to its own nature ; neither is it truly said that men are made Just while they continue unjust and Sinners . Secondly , if the word Impute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifie to cast account ; and the Hebrew Chashab signifies to think , imagine , and reason , &c. as T. D. saith . Then first , if it hath relation to Gods imputing righteousness to the Believer , the account he casts therein must needs be true ; for he doth not account wicked men righteous . Secondly , If Impute signifieth to think , imagine and reason : as to imagining , it cannot have relation to God , for his Account is beyond Imaginations , and his thoughts above mans thoughts ; and then it is not safe nor true in man to depend upon his own thinking , or imagining , or imputation ; for where God accounts a man righteous , his Spirit doth evidence it beyond thoughts or imaginations ; for many imagine and think themselves righteous , when they are unrighteous ; as there is a Generation that is pure in their own eyes , yet are not clensed from their filthiness : and when Christ's Righteousness is esteemed any ones , it is not without the works of her own , as it is falsly asserted pag. 39. no more then Abraham's Faith was without its own works or obedience . Pag. 40. T. D. Argues first from the proportion which our justification by Christ's Righteousness bears to our condemnation by Adam 's sin ; but our condemnation was by imputation of Adam 's sin ; therefore our Justification is by the imputation of Christ's Righteousness Rom. 5.19 . Reply , This Condemnation that is come upon all men , is because all have sinned and partaken of the fall , being in Adam in the Earthly state , really bearing his Image , and this is not a thinking or imagining a condemnation from , or for an imputation of Adam's sin , ( according to their notion of it ) but really a partaking of the disodience of one upon all ; every man shall die for his own iniquity , the Soul that sinneth , it shall die , &c. And if our Justification by Christ's Righteousness bears a proportion to our Condemnation , then must we as really partake of Christ's Righteousness , being converted , as we have of sin being unconverted ; and this is not a thinking or imagining our selves righteous , but a true enjoyment and bearing his Image , and being conformable to it , as really as we have born and been conformable to the Image of the Earthly , 1 Cor. 15.47 , 48 , 49. T. D. Argues secondly , from the proportion of our being made righteous bears to Christ being made sin ; but Christ was made sin by imputation ; therefore so are we made righteous , 2 Cor. 5. ult . for he was made sin for us , who knew no sin ( i. e. by an experimental knowledge of its operation in himself he did no sin , 1 Pet. 2.21 . ) that we might be made the righteousness of God in him . Reply , Here T. D. hath but brought over his old Arguments long since answered and confuted by that Servant of the Lord S. Fisher , as may be seen at large in his Book Rusticus ad Acadaemicos ; which T. D. J. O. and their Brethren could never answer ; this I mention , that people may perceive his matter to be neither new , nor more profound then it was many years ago , when it was confuted by Truth : And if our being made the Righteousness of Christ bear●● proportion to his being made to be sin for us , when he knew no sin by its operation in himself , nor did sin ; then it follows by this proportion that we are made ( or rather thought or imagined ) to be the Righteousness of God in Christ , whilst we neither knew his Righteousness , nor experienced his work in our selves , nor did righteousness ; which is altogether false , and contrary to the Apostles Doctrine and intent , seeing that it is Christ in whom is no sin , that we are made Gods Righteousness , having experienced the new Creatures state in Christ , which in him is created unto good works , which God hath ordained we should walk in them , 2 Cor. 5.17 , 18. Ephes. 2.10 . and this is more then thoughts or imaginations of being righteous , or in Christ ; for it is in truth and reallity , which admits not of your imagined ▪ applications , or claiming an interest in that which you are out of , and which is none of yours in the true enjoyment . And if the word Impute , hath relation to Justification and Justifie , signifie Justum facere , then W. P's definition thereof is true , being that which expresseth what is personally enjoyed , and not imagined , and this was no Cavil , as Tho. Danson falsly saith page 41. T. D. God admits of what Christ did on our behalf , as if it were our Personal Act , pag. 41. Reply , This is his apprehension of the Sureties payment of the Debt , as appears before , which is a very easie put off , to evade personal , or real and perfect obedience on the Creatures part ; but it will not be so accepted of God , as the end of Christ's Obedience ; seeing that it was to make man righteous , as his condemning Sin in the Flesh was , that the righteousness of the Law might be fulfilled in us that walk not after the Flesh , but after the Spirit ; which righteousness fulfilled in us T. D. formerly said was to be meant in Christ's Person , and not in ours , by which likewise he hath both excluded man from the real enjoyment of Christ and his Righteousness , and from that obedience and sanctity which he requires , and answers the end of his coming and manifestation ; and by this means the Professors have made the Law and Commands and Teachings of God ineffectual as to the Creature , whilst Christ only is made the subject of them , and not man ; and this gives a liberty to people to live in sin all their time , and to pervert Gods Laws , and neglect the teachings of his Grace , and vainly to excuse themselves in their disobedience , like as T. D. hath done ; as where the Grace of God and his pure Law requires perfect obedience from us , and that denying ungodliness and worldly lusts , and that we should live godly , righteously and soberly in this present world ; now if any man should say , that this was not intended to us , but to Christ , as if God did require him to deny ungodliness and worldly lusts , to forsake all sin , and live righteously , when he never did nor could sin , nor had the Prince of the world any thing in him ; this would be a strange put off , and gross perversion of the Law of God , to lay it all upon Christ , and put it from themselves : whereas Christ's Example is perfectly to be followed , and where he is manifest , and his Life brought forth in man , there is a conformity to his Heavenly Image , and not a living in sin , nor to the lusts of the world , but to the Will of God. Pag. 42. But as to T. D's confessing to the Creditors cancelling the B●nd , letting the Debtor out of Prison , giving a legal Discharge upon the Sureties payment of the Debt , as he could have done upon his personal payment . First , Hereupon I do enquire , if man that hath been in Prison and bondage under sin and corruption be let out of that Prison upon Christ's Obedience ? if he be , then he must not remain in personal bondage all his life time , from partaking of Christs Righteousness and Obedience ; for if he be released from the servitude of sin , and be let out of that bondage , then he is made free from it by the Law of the Spirit of Life , to serve , obey and walk in the Law of Righteousness by Faith ; and this is not an imagined fixion or conceit of Freedom or Justification , whilst people are in real bondage , which your Doctrine tends to keep people in . Though it be true , as amongst men , that the Act of one Person may by contract , or Act of Law become the Act of another , as the Sureties payment of the Debt is accepted for the Debtor ; yet in this case it doth not reach the real and full intent of Christ's Coming , Obedience and Righteousness , which is to bring man into his Image , and to fulfil the righteousness of the Law in man , that he may follow his Steps , and have the same Mind , Spirit and Righteousness in him that was in Christ , that he may walk after his Example in all purity and holiness of conversation . Yet so far as releasement out of Prison is imported in the comparison , or any thing tending to a real Deliverance of the Creature out of Sin and Corruption , and so from Condemnation , it may be admitted of so ; for then it contradicts their pleading for sin and imperfection term of life : and surely God doth not legally declare any to be righteous , whilst his Spirit and Law within reproves them for sin , and declares them unrighteous ; for God and his Spirit do not contradict one another ; neither doth God declare people to be out of Prison , whilst they are really in bondage to their sins , lusts and vanities , as the carnal Priests and Professors have falsly done ; but the Liberty which Christ proclaims to the Captives is really to be injoyed and received by every one that believes , and receives him , his Message and Testimony . And this is not a false Imputation , or an imagined Application of Righteousness and Freedom to People in their personal bondage of Sin and Corruption , such as T. D. and such false Guides have led people into . And that of Ezek. 18.20 . the Son shall not bear the iniquity of the Father , T.D. saith , Imports Gods gracious recession from his right , because of their more then ordinary Audacity in charging his Ways with inequality : This is his false construction . For God sheweth his Way to be equal vers . 25 , 26 , 27. which is no recession from his right , as his condemning such as turn from righteousness , and Justifying and giving Life to such as turn from wickedness ; for both Graciousness , Mercy , and Judgement are his right , and he rewardeth every man in Righteousness according to the Equality of his Wayes . T. D. Nor doth God Justifie what is opposite to his pure Nature in Justifying a person who in himself is impure upon the righteousness of another imputed to him . Reply , Is not a person that is in himself impure opposite to God's pure Nature ? Surely purity and impurity are opposite ; and whilst the impure Person is rendred the subject of Justification upon another's righteousness imputed , he then it seems is accounted pure by T. D. and not opposite to God's pure Nature , though he be personally impure ▪ but surely God doth not then account him pure , whilst in impurity ; for God cannot lye , nor account as the Wicked and Hypocrites do , who are pure in their own eyes , though not washed from their filthiness ; and here we may see T. D. and his Brethrens false notion and conception of Imputation and Justification , and how contrary it is to Justum facere , which the word Justifie signifieth , as by him before confest , ( viz. to make Just ; ) when now he falsly renders an impure person not opposite to the pure Nature of God , from his notion of Imputation and Justification in that state . Pag. 44. Arg. 3. Sin came not by Imputation , but by actual Transgression , [ This is laid down as the Quakers . ] To which T. D. Answers , The sin of Adam was made his Posterities by Imputation , Rom. 5.12 , 14. Adam was a common Root of Mankind by nature . Reply , Herein hath he perverted the Scripture , which doth not say that the Sin of Adam was made his Posterities by Imputation ; neither doth he hereby prove his notion of Imputation of Righteousness to impure persons ; for sure he cannot prove that all Adam's Posterity were pure , and sin not actually theirs , but only imputed to them whilst not partakers of it ; this is contradictory , and as false as their Imputation of Righteousness and Justification to men whilst unjust ; but the Scripture he mentions Rom. 5.12 . saith , As by one man Sin entred into the World , and Death by Sin ; so Death past upon all men , for that all have sinned ; ( mark that ) for until the Law Sin was in the World , but Sin is not imputed where there is no Law , verse 13. But now ( mark ) there is a Law transgressed , whereby Sin and Transgression is imputed to them that are guilty of transgression , as all in Adam , in the earthly state and nature are ; and therefore on the other hand righteousness is not imputed to persons out of Christ , or to such that are not partakers of his righteousness . Pag. 45. Arg. 4. Quaker . A man cannot be said to be actually sinfull , and imputatively righteous ; he may as well be said to be actually damned , and imputatively saved . To which T. D. answereth ; Why not ? as well as to say a man is actually poor and not worth a groat , but imputatively rich , as having by Surety paid his debt of thousands . Reply , Here he hath plainly discovered their notion of Imputation , and the falseness of it , ( viz. ) that a man is imputatively righteous when actually sinfull , or actually damned and yet imputatively saved : what gross Corruption and Ignorance is this ? and what an improper Comparison doth he bring to back it ( let the wise judge ) and we do not admit of it in this case ; as that a man should be actually damned and imputatively saved , or actually guilty and yet imputatively innocent , but that such to whom righteousness and true riches are reckoned as being theirs , have right therein and are partakers thereof ; and what he asserts herein by his simile is but a beging the question , and taking that for granted which is still opposed as both unscriptural and unreasonable ; viz. men being actually damned and imputatively saved , or actually guilty and imputatively innocent ; by the same reason he might as well say , persons really Theeves are innocent , or persons really and actual trecherous and rebellious are true and good Subjects ; or actually Devils and imputatively Saints : But Christ being or becoming our Suerty was not to impute righteousness to men in transgression , but to bring them into Covenant and Peace with God , which stands in everlasting righteousness , and not in sin ; for he was also a perfect example to be followed as well as profest ; and he is the Surety of the new Testament and Covenant which is spiritual , and is manifested and enjoyed in his people . And T. D's instance [ that nine men throughout a mutinous Army are actually guilty , and yet imputatively innocent ; when the tenth man is admited to sustain the punishment due to the rest ] is as sottish and impertinent as the rest before , for neither is a mutinous Army innocent , nor is Christ any of the mutinous or guilty Persons . And where proves T.D. that Imputation is an Act of Law and makes a Relative , and not a real change ? I ask what Law it is an act of ? is it real or true , or no ? if it be of God it must be true ; if not , then false ; and it is a false imputation which is not real , and contrary to the Apostles Doctrine , who knew that Abraham's Faith was imputed or reckoned to him for righteousness , and to that state to which there was no condemnation ( but justification ) which was a state of being & walking in Christ , and not a walking after the Flesh , but after the Spirit ; and this they that experience and witness , know a real change from death to life , from condemnation to justification , from sin to righteousness , from the wayes of death and darkness to the wayes of Life , Light and Peace . Pag. 45. T. D. saith , There is no need of inherent Righteousness for Justification , bu● yet there is need of it for other ends , as to make us meet for Heaven , Col. 1.12 . Answ. It appears that he means by this inherent righteousness that of Sanctification , ( or the work of Gods Spirit within ) which he afterwards calls personal righteousness ; and is there no need of this for Justification ? what darkness is here ! as if men were justified while in the unsanctified state ; this is like the rest of his sottish stuff ▪ quite contrary to the Apostles Doctrine , which is , But ye are Sanctified , but ye are Justified in the Name of our Lord Jesus Christ , and by the Spirit of our God , 1 Cor. 6.11 . And also what contradiction hath T. D. brought to himself herein , whilst he hath confessed , that the word Justifie signifieth to make Just ; as also he hath confessed that inherent Righteousness , as he call it , gives a fitness of enjoying the Heavenly Inheritance , it lying in Communion with God , pag. 46. then it follows , that it gives a fitness for Justification , whilst Justification and Sanctification are unseparable Companions ; and God loves his Image in his People freely , saith his Brother T. V. Thus without Washing , Clensing and Sanctification men are not Justified , seeing the unrighteous shall not inherit the Kingdom of God , and they that live in unrighteousness cannot be accepted of him ; It being not the Hearers of the Law , but the Doers that shall be Justified . Pag. 46. And now concerning good works that are acceptable to God , which T. D. accuseth us with placing Merit for Justification , or as a deserved cause thereof , &c. Concerning this particular , that faithfull Servant of the Lord S. Fisher hath very fully answered T. D. and his Brethren ; and it hath been manifest how he did wrong and abuse S. Fisher about this point ; and how contrary to his intent he construed good works , as being ours , relating to self works , or imperfect obedience , which S. Fisher never intended , but with Relation to those works which are perfect , which Christ is the Author of , ( which if Christs Works be not deserving , whose are ? ) and to those which God hath wrought in us , who having ordained Peace for us , hath wrought all our works in us , Isa. 26. now we never placed a merit upon self-acting , nor upon mans best works in the faln , sinfull and corrupt state ; so that there is not a correspondency betwixt us and the Papists in this particular , as falsly we have been accused ; see S. Fisher's Rusticus ad Accademicos , where the point is fully explained , which you Presbyterians and Independants are never able to answer . Where did we ever profess or hold forth , that we were able , or could fulfil the Law our selves , or merit or deserve Salvation by any thing that we could do ? but we do profess and witness , that through the Power of Christ we are enabled to faithfull and sincere obedience , not of our selves , knowing , that good works ( how ever rejected and undervalued ) are ordained of God , and without them your faith is dead , as a body without a Spirit is . And it is true enough , as T. D. saith , That you are averse to obedience through corruptions ; who plead for sin term of life , and yet would cover over all your filthy raggs with a pretence of Christ's Righteousness , Satisfaction , Imputation , Justification and Merit , whilst you are yet in your sins and corruptions , and in the weakness of your flesh , but as under the Law of works ) wherein you are in no perfect obedience . Pag. 47. Seeing the Law of Faith is acknowledged , I ask , how far it extends , whether to enjoyn to the perfect obedience of Faith , yea or nay ? seeing sin and corruption is so prevalent amongst you , and so contended for , surely where the excercise of the true and living Faith is experienced , there is obedience to the Law of it ; or else what doth it signifie whilst persons remain in disobedience ? Further , T. D. confesseth , that we have an immediate dependancy upon God in our operations , John 15.5 . without me ye can do nothing , ( Siorsima me ) separate or apart from me . It s well he hath at some time assented to the Truth ; but how doth this contradict the greatest part of his own and his Brethrens work elsewhere , in their pleading for imperfect obedience , and their imagined imputation of Righteousness and Justification to the unrighteous and unjust ? for those operations which have a relation to an immediate dependence upon God , which he that is in Christ doth experience and bring forth , do accord with the mind and will of God , which is the Sanctification of those that believe , and with that most holy Faith which purifies the heart ; and these are not imperfect , nor to be slighted as undeserving , according to the vain notions of Priests concerning Faith , its works and inherent Righteousness , as they term it . Pag. 47. T. D.. Their dependancy upon Christ in all the good they do , is as near and intimate , as the Branches upon the Vine by vertue of their natural union in bearing Fruit. Answ. This is also a Truth that grants a perfect obedience in them that have such a near intimate dependency upon Christ , as the Branch hath that grows upon the Vine , by vertue of the natural Union thereof ; this also contradicts their pleading for imperfection and sin in all obedience and works , which also shews that they do not flow nor spring from Christ the true Vine , as also , that they have not union with him , nor are Branches of him ; and indeed how they have not immediate dependency upon God in Christ whilst they deny Immediate Teaching , Revelation and Divine Inspiration to be attainable in those dayes . But seeing without , or apart , or separate from Christ men can do nothing ; how then can they be any thing without him , as righteous , or acceptable , or justified ? For men must be something in that Relation before they can do any thing acceptable ; and it is the Spirit and Power of Christ which sanctifieth and maketh just , and bringeth into the true Obedience , Works and Righteousness of Faith , and to live by Faith , as the Just doth . Pag. 48. But Faith as a work is not opposed to ( nor excludes ) it self , as T. D. saith , because in one sence it is opposed to the deeds of the Law ; for true Faith , as a Work , is the Work of God , which is not opposed to it self ; besides , it being the work of God , to believe in Christ , this hath not relation to those deeds of the Law that the Jews wrought out of him , and out of , ( or besides ) that Faith wherein they fell short of the Righteousness of the true and living Faith , and of the perfect Obedience or Righteousness of the Law. Now seeing he confesseth pag. 49. to a righteousness bestowed upon men by Faith ; I ask , if that man is not a partaker and enjoyer of that righteousness by Faith ? Surely Faith and its Righteousness are not separate nor divided . Also he confesseth , Faith in God , through the Messias is called a walking humbly with God , Micah 6.8 . To this I say , whilst he thus considereth Faith as such a walking ; were it not very gross nonsence and contradiction to say that it excludes it self , as before ? or that those works or effects of Faith , ( viz. ) Walking humbly with God , were opposed to the Faith it self , which is the Root thereof ? But this is even like T. Vincent's affirming Faith to be opposite not only to the works of the Law , but to its own Works . Pag. 51. I find T. D. upon James 2.24 . doth not distinguish betwixt the Works of Faith , and the Works of the Law , and so talks like an ignorant blind Guide , with his vain babling , and perverting of the Scripture to exclude perfect Obedience and Perfection from the Believers . And seeing he granteth , that Justification imports the Absolution of Sinners , and the Approbation of a Believer ; which he distinguisheth betwixt : Then it is to be minded , that a Believer , that is approved of , is absolved , being Justified ▪ and what from , if not from Sin and Transgression ? Otherwise Faith that stands but in a bare profession , without a living work of purifying the heart , overcoming the World , &c. is but a dead Faith , as T. D. in fine confesseth . And we are Justified by works , as our Faith is made perfect by works , James 2.22 . but these are not the works of the Law , but the Works of the Living Faith , which manifesteth Fruit to God , and demonstrates the nature of the Living Faith : But his telling of a Sinner being Justified in the sight of God ; where doth the Scripture say so ? he quotes Rom 3.23 . to prove it , but it doth not ; but only that a man by Faith is Justified without the deeds of the Law , which deeds of the Law a man may be Justified without , and yet not a Sinner , nor without the Obedience , Works or Righteousness of the True and Living Faith which Purifieth the heart , and Justifieth from all those things from which they could not be Justified by the Law of Moses . And as to his saying , That we are made free meritoriously , by the Law of the Spirit in us , from the Law of Sin and Death : ( The word meritoriously , he addeth ) But the freedom of the Law of the Spirit in us from the Law of Sin and Death , we do confess ; and that it is the same Law of the Spirit of Life that is in Christ and the Saints , according to the Apostles Doctrine ; the Freedom of which we testifie is of Everlasting worth ; for that it is not wrought by our selves , but by Christ and his Law and Spirit . Pag. 52. T. D. saith , That we observe that the righteousness of the Law is fulfilled in the Persons of the Saints . Indeed we do observe it , believe it , and experience it , and do not wholy put it off from us , to be fulfilled in the Person of Christ , as T. D. and some of his Brethren have corruptly done ; though we do confess that the Righteousness of the Law was fulfilled in Christ's Person ; but not therefore to exclude it out of us , since that he was a faithfull Example to be followed , as well as a Captain and Leader to guide in all the Wayes of Peace and true Holiness . Pag. 52. And as we do observe that the Righteousness of the Law is fulfilled in the Persons of the Saints , contrary to T. D. and his Brethrens observation , and thereupon not only suppose , but really assert a state of Freedom from Sin attainable in this life ; we do not place the Merit of Justification upon the Creatures imperfect obedience or works ; but origionally on the Spirit of Truth , and its perfect work , in which Spirit Christ perfectly obeyed , offered up himself a Lamb without spot to God ; and we know that it is the Law of the Spirit of Life in Christ that makes us free from the Law of Sin and Death , Romans 8. which Freedom is effected with in . Pag. 53. If there be a connexion between Justification and Sanctification ; and that the same Christ Jesus that Justifieth by his Blood , Sanctifieth by his Spirit , as is confest , ( from Calvin , &c. in Loc. 2. ) then men are not Justified whilst in an unsanctified state , seeing , that it is also evidenced by a holy life ; but then herein T. D. seem doubtfull , as rather enclining to lay it upon the active obedience of Christ ; but then is not he that is Sanctified and Justified , being in an holy life , a partaker of Christ's Righteousness , Obedience , and Subjection in the Spirit of Life ▪ and the pure Law of it ? seeing that makes free from the Law of Sin and Death . But then he wavers again to the understanding of some who suppose the end of Christ's coming into the World is , that God's Righteous Laws might not be absolutely contemned , but might be observed ( though imperfectly ) by Believers ; others , ( saith he ) of the Imputation of Christ's Surety , Righteousness , &c. This imperfect observation of God's Righteous Laws is that he would fain center in , and which indeed the tenor of most of his discourse amounts to , though it be not the end of Christ's sending into the World , nor yet the work of the Spirit and Law of Life within ; for the end thereof was to destroy sin , and to work mans perfect freedom from it , which they that experience are only the true and real subjects of Christ's Righteousness , and know the true imputation thereof , and effect and real benefit of his being a Surety of the new Testament , wherein the Promises of God are fulfilled to and in man , and man brought under the obligation of that Law and Covenant which tends to the exaltation of Truth and Righteousness in the Earth , and the bringing the Creature into a perfect and peaceable subjection unto its Maker : So Christ's being both our Surety , Advocate , Intercessor and Mediator betwixt God and man , is to make both Unity , Reconciliation and Peace betwixt them ; a Mediator being not a Mediator of one , but betwixt two , &c. to bring into mutual agreement . T. D. Our good and our evil works are not perfectly contrary , for our evil works are perfectly evil , for , malum fit ex quilibet defectu , any one defect make our works evil , but our good works are but imperfestly good . Answ. If good works and evil works be not perfectly contrary , where and what then are the good works , whilst defect and imperfection is pleaded for , which makes them evil ? Surely good and evil are perfectly contrary ; but by this man's consequence , there is no good works whilst defects and imperfections remain in them ; and then why doth he call them good works ? It appears he gives them that name which is improper to them ; but if good works be really acknowledged , as we know they are in Scripture , and that they that are truly so , are wrought in the Light , and so in God , these are perfectly contrary to evil ; but such T. D. & his Brethren with their sins and imperfections are strangers to , whilst they shew themselves to be out of the Light wherein the good works are wrought : and as to the condignity he speaks of , ( or worth ) as with relation to the infinite reward , we do , as before , place it in that Heavenly Image , Spirit and Life which brings forth the good works which were ordained of God , and it is that Spirit which leads its Followers to the infinite reward of Life and Salvation . Arg. 4. Rom. 2.13 . Not the Hearers of the Law are Justified before God , but the Doers of the Law shall be Justified ; to this T. D. saith ; The words give a reason of the Jews perishing who had the Law , ( viz. ) the old Covenant . Reply , The reason of their perishing was their Disobedience unto the Law ; but this , of the Doers of the Law , wherein both the Just and Justified state is intimated , according to the Gospel , verse 14 , 15 , 16. relates to those Gentiles which had not the Law outwardly , and yet did by nature the things contained in the Law , which the Apostle renders as a reason and proof of their Justification , who shewed the Work of the Law written in their hearts , which Law was pure and Spiritual , converting the Souls , and here it is also evident , that the matter or things contained in the Law , they had both in Power and Operation , who had it not in the Letter of it ; but the extent of this is and hath been much opposed by T. D. and such as he , who have grosly perverted the Scriptures for their own sinfull and corrupt ends to their own and others destruction . And now that a state of Freedom from sin is attainable in this life , this T. D. erroneously sets down as an Error , and argues against it as followeth . Arg. 1. If no meer man ever attained to any such state , then it is not attainable , but no meer man ever did , &c. Answ. His term meer man is his own , and not ours ; what he means by meer man , is a question ; for it may be taken variously , as first , he may be deemed a meer man , that is , without God , Christ or the guidance of his Spirit , who lives to himself ; in which state we never said that freedom from sin was attainable by any meer man ; for without Christ we can do nothing . Secondly , if meer man be taken singly , as purus homo , or man purely or intirely without mixture of those things which are either contrary to him , as Man , or not proper to his being Man , ( as sin and transgression were improper to him ) for so he was in his first Creation in Innocency and primitive Purity ; as so considered , to deny him Perfection , or Freedom from sin , were to deny him that which God did invest him with whilst he was in his Maker's Image , which was proper to him , and to which Christ comes to restore man again out of the Fall : But then T. D. explains what he means by meer man ; viz. such as the eminently holy Persons in the Scriptures , whom he denies to have ever attained a state of Perfection ; by which he has accused all the holy Men of God at once , as but meer men , in the worst sence ; and such were they that were carnal , and walked as men , 1 Cor 3.3 . and he hath therein both opposed God's Commands , Promises , and Works , as also the end of Christ's manifestation , which was perfectly to restore man out of sin and unrighteousness unto God , see Gen. 3.15 . Rom. 16.20 . Deut. 6.5 . and 10.12 . and 11.1 . and 13.18 . and 19.9 . Matth. 22.37 . Mark 12.30 . Gen. 17.1 . Deut. 18.13 . 2 Sam. 22.33 . Psal. 18.32 . and 37.37 . and 119.1 , 2 , 3 , 4. Isa. 1.16 . John 13.8 . Isa. 4.4 . and 60.21 . Ezek. 36.25 , 26 , 27 , 33. Jer. 33.8 . Hebr. 8. and chap. 10.13 , 14 , 15 , 16 , 17. Zeph. 3.13 . Hosea 14.3 . Joh. 17.11 . Tit. 2.24 . Ephes. 5.25 , 26 , 27. 1 John 3. 1 Cor. 2.6 . Col. 1.28 , 29. ch . 4.12 . 2 Tim. 3.17 . James 1.4 . But what sin or sins he can charge upon either the holy Patriarchs , Prophets or Apostles that they were not freed from perfectly before their decease , this he hath yet to shew and evince to us , concerning all them that died in the Faith , who finished their Testimony with Joy and Peace . T. D. Arg. 2. That there is a continual need and use of Faith and Repentance in th●s life ; therefore , &c. Answ. That there is a continual need of Repentance , this I deny ; for true Repentance , where it is wrought , and the fruits of it brought forth , this is unto Salvation never to be repented of , and is attended with a real forsaking of sin and transgression , this is beyond your fained repentance humility , which is still to be repented of , as the sins of your best performances are : also True and Living Faith purifies the heart , and is the Saints Victory , and the exercise of it through that Divine Power and Love by which it works against temptations and the fiery darts of the Devil , after the mind and heart is cleared from sin and pollution : it being one thing for man to sin , and another Only to be tempted to sin ; so that it is a falsehood to say , that there is a like reason for a continual need of Repentance in this life , as there is for the use of Faith ; neither doth that 1 Cor. 13. ult . prove that Repentance abideth with Faith , Hope and Charity , as falsly T. D. reasons ; might he not as well say , there is the same reason for repentance to abide , that there is for Charity to abide , seeing that Faith , Hope and Charity abide ; whereas Charity is the Bond of Perfection , Col. 3.14 . and Love is the fulfilling of the Law ; and the end of the Commandment is Love out of a pure Heart , which positively opposeth T. D's sinfull Doctrine for sin and imperfection , which tends greatly to pervert people , and to keep his Hearers in unbelief , whilst he doth not only deny that ever any attained to perfection but affirms Freedom from Sin not attainable in this life , which is his gross ignorance and unbelief of Christ and his Power , which is greater and stronger then the Devil and all his attempts , and is able to overcome him , and to destroy his works ; and in this Power of Christ the Faith of the Righteous stands , and this we contend for against the Devil and all his sinful Agents , who thus mannage and maintain his work . And how falsly is it for T. D. pag. 56. to say , that Charity or Love suits our present imperfect state ; [ as he also saith , Faith and Hope doth , ] whereas Charity or Love which is the Bond of Perfectness , and is known in the pure heart suits that State which is of its own nature , as Perfection and Purity is , which is also effected through the true Faith that purifies the heart , and that hope which he that hath purifieth himself even as he is pure , 1 John 3. which admits not of sin and imperfection term of life ; for he that abideth in Christ sinneth not . And as to that of Phil. 3. Not as though I had already attained , or were already perfect ; to which T. D. saith , He denies in one verse what he affirms in another ; if the word perfect be in both places understood in the same sence , verse 12.15 . To vers . 12. I say , that Paul did not say that Perfection was not attainable in this life ; neither doth it appear to be his judgment , for then why should he follow after , reach forth , or press forward unto those things before , and plainly say , Let us therefore , as many as be perfect , be thus minded ? Whereto we have already attained let us walk by the same Rule : Brethren , be followers together of me , and mark them which walk so , as you have us for an Example , vers . 15 , 16 , 17. Surely he was not an Example of sin and imperfection , but of purity and holiness ; yet notwithstanding he then both expected and believed a growth in the Spiritual and Divine Understanding and Apprehension of that for which he was apprehended of Christ ; so the Perfection he had not already ( then ) attained , relating to such an apprehension as he speaks of , doth not exclude that state of Perfection and integrity that he was then brought and apprehended into of Christ Jesus , as to the Purity and Righteousness which he was a partaker of in Christ ; for the Child of God its growth in Strength , Wisdom and Spiritual Vnderstanding doth not render it sinfull or impure in the nature and properties of it , but rather shews its Purity and Innocency the more in that its truly capable of such a growth . Page 56 , 57. But then , when is this freedom from Sin , or state of Holiness ( which T. D. saith will be in a proper sence perfect ) attainable , if not in this life ? T. D. The Saints shall be invested with it at the Resurrection , called , The Resurrection of the Dead , Metonimically , in the Life to come indeed we shall be like God. Reply , By this we may understand that he has put off Freedom from sin from all Gods People till the life to come ▪ and not only so , but till this Metonimical Resurrection ( according to his terms ) which he may understand is not as yet to any of the deceased , though the Life to come that 's Everlasting , ( as intended ) is by the Righteous enjoyed after this life . I do not intend here to dispute his terms of the Resurrection , but admitting it in his sence , my end is to shew how he has excluded all the Saints both deceased , and yet remaining , from a state of freedom from sin , as not being yet attained to it , if this Resurrection he intends be yet to come ; and then , where are they in the mean time ? where are their Souls ? where are their sins and pollutions and imperfections , if all be yet uncleansed and not freed from sin ? will not T. D's Doctrine herein meer , and be one with the Popes touching a Purgatory ; for if none be perfectly cleansed here , and yet none come to God , or into his Kingdom unclean , they must be clensed somewhere ; he should have told us the Place of Purging , which is not in the Grave , not in Hell , not in the Pit ; and it must be before Heaven be entred into ; what place then between both , if T. D's Doctrine must be owned for Catholick on Authentick ? but , who is it that are not meer Papist , or that have nor drunk up his corrupt Doctrines , that cannot see him , his Popery , Ignorance , Confusion and Error herein . And what Popery he hath at unawares run himself into , is now obvious . And Matth. 5.48 . Be ye therefore perfect , even as your Father which is in Heaven is perfect ; to this T. D. saith , Such Commands are the Measure of our Duty , not of our Attainments in this Life . Reply , Thus he perverts and diminisheth the righteous Commands of God , as if God had either required a thing not attainable ; or as if being perfect , as he is perfect , were but the measure of our Duty , and so to be put off till the Life to come , wherein the Saints had not such Commands given to them , seeing they are not capable of sinning in the Life to come ; but John said , As is he , so are we in this world , 1 John 4.17 . And herein they knew their Love made perfect ; and this is more then either the small resemblance of Children to their Parents which T. D. speaks of , and beyond his imperfect sinfull state and Doctrine ; for the perfect Love which they had , was in them a perfect resemblance of God , who is Love , verse 16. But this way of T. D. his slighting and diminishing , and falsly interpreting the Commands of God , which require such perfection , only as the measure of our Duty , is like his Brethren , saying , That a Child of God , his not committing Sin is to be meant , he doth not make a trade of Sin ; which indeed is a very easie way they have taken to pervert the Commands of God , and to give ease and liberty to the Transgressors in their sins ; as if when a thing is absolutely required of them , they should put it off with this , It is meant only as but in part to be obeyed ; and so if they should deal thus with God , and say , Lord , then requires us not to Steal , or not to commit Adultery , or not to Covet ; but we are to understand it , as that we cannot altogether abstain from Stealing , Adultery or Covetousness , only we are not to make a trade of these things , nor wholy make it our business to be imployed in them ; what acceptance do they think such a Plea would have before the Lord ? and what Answer would he make them to this their corruption ? and what resentment would such Doctrine have in the minds of sober people , if they should preach them , and give such meanings to the Scriptures ; and tell them that where Stealing , and Adultery , and worldly ●usts and Covetousness are forbidden , that they are not to go to the extent of the Commands , but only not make a trade or a common practice of Stealing , or these things & c ? for thus they have dealt with many of God's Commands enjoyning perfect Holiness and Righteousness ; but then they have an easie way to lay all upon Christ , as having paid their debt , and fulfilled the Righteousness of the Law in his Person in their stead , so that they must not expect its fulfilling in their persons ; for where the Scripture speaks of its being fulfilled in us , we are to understand by in us , that it is in Christ's Person ; and this is the manner of their course from time to time , both to shut Christ his Works and Righteousness out of People , so much as in them lies . 1 John 3.9 . Whosoever is born of God doth not commit Sin. T. D. saith to this , We may interpret it , as he is born of God he doth not sin ; every Child of God is mixta persona , ( Pag. 57. ) as our Law sayes of the King , consists of an old and new nature ; and so his new nature is Principium quo , the Principle from which he acts graciously ; and the old nature , the Principle from which he acts sinfully . Reply , Here again he hath palpably perverted plain Scripture , and contradicted the Apostle John , as may be seen in that 1 John 3. For he that is born of God , who doth neither commit sin , nor can sin , because he is born of God , has put off the old nature , and is not acted by that Principle which leads to act sinfully , because he cannot sin , and that gracious Principle in him hath overcome the sin , and the nature of it ; and so to tell of his being mixta persona is T. D's gross blindness : For first , that which is born of God , that overcomes the World , is not mixt with sin , nor with the old sinful nature . Secondly , He , or whosoever is born of God , whose Seed remains in him , who abideth in Christ is not acted by that old sinful nature , because he is born of God , and abideth in Christ , in whom is no sin , neither is mans having divers parts , as Body and Soul , &c. or his being liable or not liable to death , any reason to shew that he that is born of God doth act sinfully from the old nature ; for the Bodies of the Saints were the Temples of the Holy Ghost ; and their Bodies were sanctified , and so brought into subjection unto the Divine Spirit or Principle in them , so as they might glorifie God in their bodies , and in their spirits , which were his . Again , T. D's meaning to that first of John 3.9 . is , That it may intend the manner of sinning , so the 8 th verse seems to limit it ; be that committeth sin is of the Devil , for the Devil sinneth from the beginning ; the Comparison ( quoth he ) is not between the act simply , for then it should have been said only , for the Devil sinneth , but from the beginning , implies a Comparison between the manner of man's sin and the Devils , in respect of which he is said to be of the Devil , because he immitates his example , who from the day he began never ceased to sin , nor ever did one truly good action . Observ. By this we may gather T. D's limitation put upon that of 1 John 3.9 . and the Comparison he makes between not the act simply , but the manner of mans sin and the Devils , still taking it for granted that he that is born of God doth sin , and acts sinfully from the old nature , but not in that manner as he that is of the Devil , who intimates his example ; so that his meaning and comparison seems to amount to this , that he that is born of God doth sin , but not always , or not as the Devil sinneth , he is somewhat better then the Devil , in that he doth some good actions , but the Devil doth none . Reply , Surely our opposer hath come off but very poorly in his arguing for the Devils work , contrary both to the state and testimony of such as were born of God , whom he hath here very meanly debased , and sadly abused the Scriptures , misrepresenting Gods Children whom he by his Eternal Power hath delivered from the power of Sin and Satan , and given them a Heavenly place in Christ , where the Devil cannot come , and in whom the Prince of the World hath nothing , nor his sinfull Ministers any part or interest whilst they plead against God's Promises , holy Commands , and against the very end and purpose of Christ's manifestation , as T. D. and his Brethren have done , wherein they have shown themselves to be Antichrist's Agents and Ministers , and not the true Christ's . Now touching Christ's Enlightning every man , whose Light we affirm to be saving ; this is set down as an Error by T. D. he and his Brethren denying the Light of Christ , in every man , to be Saving in its own nature and property , which we do affirm it to be ; but that he enlightens every man to Salvation , I do not remember these to be our words , as T. D. lays them down , who also begins with a meer falshood against us , saying , That the word Christ is a meer blind to delude the ignorant ; for the Quakers denying Christ to be God , they cannot own him for the Author of Illumination . Answ. This is an apparent Slander cast upon us , as our Books and Writings do shew , that we never denied Christ to be God , or his Divinity ; still affirming , That in the beginning was the Word , and the Word was with God , and the Word was God , and that in him was Life , and the Life was the Light of men , and that was the true Light which lighteth every man that cometh into the World , as in John 1.1.4 , 9. Now to detect us as being in an Error herein , T. D. urgeth Ephes. 2.12 . that at that time ye were without Christ , having no hope , &c. which is no proof that they had none of Christ's Light in them , though they then did not experience him their Hope ; nor were come to the Covenant , being without God in the World ; in which state they were Strangers and Enemies in their minds , the mystery was hid from them , the Light was obscured from their understandings , it shined in darkness , and the darkness comprehended it not ; but it doth not follow that the Light was not in them , because they were without God in the World , no more then it follows that God is not in the World , because the World knows him not ; whereas its plain , that he was in the World , and the World was made by him , and the World knew him not , John 1.10 . and seeing Christ as God is acknowledged to be the Author of Illumination , his illumination is Divine and Spiritual , and therefore saving to them that believe in it ; and God's Presence filleth Heaven and Earth ; neither can Darkness it self , nor the Deep , nor Hell hide or cover man from the Presence of God , nor yet obscure him from the reach of his Spirit ; Whether shall I go from thy Spirit , or whether shall I fly from thy Presence ; if I ascend up into Heaven , thou art there ; if I make my Bed in Hell , behold , thou art there ; if I take the wings of the Morning , &c. Psal. 139. Yet still I grant that there is a state in which all are ignorant of God , and in which the Mystery , to wit , Christ within , the hope of Glory , hath been hid from Ages and Generations , but is shewed , revealed and made manifest to the true Believers in his Light , who said , Believe in the Light , that you may be the Children of the Light ; and Christ said , I am come a Light into the World , that whosoever believeth in me might not perish , but have Eternal Life ; and this we testifie to , against all Opposers of his Light , as it is in every man. Pag. 59. And where T. D. argues that the Gentiles for a time had no Promises of Christ ; therefore knew of none , and consequently had not a Light , or Knowledge sufficient to bring them to Salvation . Reply , What time was that the Gentiles had no Promise of Christ and how long was it ? Was not the Promise of God after the Fall ( that the Seed of the Woman should bruise the Serpents head ) of a general extent , as well towards Gentiles as Jews ? For was not Adam and Eve the first Parents of both , to whom this Promise was made ? Secondly , The Promise that was made to Abraham whilst in the uncircumcision , did not this relate to the Gentiles as well as the Jews , see Rom. 4. and Galat. throughout ? And thirdly , Was not Christ's Death for all , still a confirmation , or evident Testimony to the fore-going Promises and Covenant of God towards both Jews and Gentiles ? but , and if there was some time or Ages in which the Gentiles had no Promises of Christ , and therefore not a Light sufficient to Salvation , according to T. D. then it follows that none of them in that time , or those Ages could be saved ; and why ? but because God did not afford them a sufficient Light , which assertion and consequence lays the blame upon God ; but the falsehood thereof , who is it that know the Scriptures that cannot see ? Again , where he puts Light for Knowledge , herein he doth not reach our Principle , for many have a true Light in them , that are not come to the true Knowledge ; for it is the Light that shines in the heart that gives the knowledge of the Glory of God , 2 Cor. 4. so the Light is there before the Knowledge is given ; and in that its able to give that Knowledge , it is sufficient to save . And where he brings 1 Tim. 3. ver . last , for proof , That the Gentiles neither had , nor knew any Promises of Christ for a time , where ( he saith ) God manifested in the Flesh , and as such , preach'd unto the Gentiles , are made two parts of the Mystery of Godliness , which in other Ages was not made known unto the Sons of men , as it s now revealed to his holy Apostles and Prophets , by the Spirit , &c. Where note , first , that this manistation of God in the Flesh , and preaching unto the Gentiles , is no proof that either they had no promises of Christ before , or that they had no Light in them sufficient to salvation ; for if so , then all Gentiles in all Ages before that time were condemned for want of saving Light being given to them ; which were a gross errour to assert . 2dly , As to the manifestation of the mystery of God and Christ , I grant that it was more large and open in the Apostles days then for Ages before , as also , that was made manifest then , which was hid for Ages and Generations ; yet still it doth not follow that the Gentiles before had not a Light sufficient to save , or to manifest the mystery of Godliness in some degree . 3dly , But yet T. D. his arguing against the Gentiles having a sufficient Light before Christ's coming in the flesh ; however , if we could grant him his plea ( which we cannot ) it doth not follow that now the Gentiles , or the whole world , hath not a Light sufficient given them , since Christ is so come manifestly , testified as God's Salvation , prepared before the face of all People , being a Light to the Gentiles , and his Testimony so signally confirmed , as it hath been also both by his works and sufferings . But yet the better to inform our Opposers of the Light , let them read John 1. where speaking of the Word that was God , that made all things , it s said , In him was Life , and the Life was the Light of men , verse 4. and this Light and Life of men which proceeds from the Word , though it was before Christ's comming in the Flesh , yet it was still the Light and Life of Christ born witness of , and more fully manifested through his coming , or being sent in the fulness of time . Pag. 60. T. D. The Father is said to hide the object , because he did not enlighten the subject , i. e. to hide the Gospel , because he did not enlighten their minds with the saving knowledge of it . Answ. This his Because is grounded upon his former Error , for the cause of hiding the mysteries of God's Salvation and Kingdom , is mens opposing and resisting his Light and Spirit in them ; so the cause is not originally in God , though he gives men up to their darkness and unbelief when they have rejected his Light ; but it is the god of the World that hath blinded their minds from ●●eing the Light of the glorious Gospel of Christ , 2 Cor. 4. and the natural man 's not receiving the things of the Spirit , 1 Cor. 2.14 . doth not prove that he hath no Light of the Spirit given to him , or in him though he , as such , cannot know the things of the Spirit , his knowledge and discerning being but natural , yet that a man in that state may be changed in his mind and understanding by that which is Spiritual , is evident ; for if he were not convertable , what would preaching to him signifie ? and what is it in him that can answer to , and receive the Spiritual Testimony of Truth and Salvation ? Pag. 61. To Jo● . 1.9 . That was the true Light which lighteth every man , &c. T. D. answers , Christ being spoken of before , as the Messias , we must therefore understand the place , I think ▪ not of natural Light , but supernatural ; not of the Light of Reason , but of the Light of the Gospel , &c. Reply , This is enough , he has confessed sufficient to break the neck of his own Cause , and his Brethrens , who have affirmed the Light in every man to be insufficient , as but the Light of Nature , of Reason , of Natural Conscience , &c. but now he thinks it is not Natural ; but Supernatural , the Light of the Gospel &c. which must needs be saving : It s well that at length , after his dark oppositions against the Light , both at the Dispute we had with him , about ten years ago , at Sandwich , as also in his silly confused Pamphlet , stiled , The Quakers Folly ; but it were well if he would retain those better thoughts of the Light in every man its being Supernatural , the Light of the Gospel , &c. and then he will not oppose the Quakers , 〈◊〉 he hath done , but that whilst he follows his thoughts , and doth not come to be directed by this Light in him , he proves wavering and uncertain in his thoughts ; for in his following distinction between being Lighted and Inlightened , he renders Inlightning , as to the Eyes of the Vnderstanding ▪ from Eph. 1.18 . but Lighted , as when Candle is carried before us , as a Blind man , P. 62. which Comparison is impertinently , and very improperly brought in this matter ; for he was not speaking before of an outward Light , as that of a Candle before a Blind man ; for it is absurd amongst men to offer a Blind man a Candle to light him , or shew him his way into a Room , when he is out of all capacity of seeing or receiving any benefit by it ; but thus T. D. renders Christ's lightning men , when before he granted it to be Supernatural , the Light of the Gospel , wherewith the Mesias enlightens men ; which as it is not outward and natural , so it is only seen and known inwardly and spiritually : But then T. D. to come off saith , The meaning can be no more then this , that whosoever are enlightened are enlightned by him : What a silly shuffle and evasion is this , from his former granting that it was every man that cometh into the World that he enlightens , when now , but in the very next page it is , whosoever are enlightned are enlightned ; and a little before that , many that are lighted are not inlightned , but are like a Blind man , so lighted , that sees never the better when a Candle is carried before him ; so , by this he makes God's offering men Light neither to be of any effect to them , nor yet like to be , if they can have no more benefit by it then a Blind man hath by the Light of a Candle . What then can be God's end in lightning them ? what doth it signifie to them , if they be so wholy uncapable of seeing ever the better ? Doth he then bid them look , bid them walk aright in the strait Path ? and doth he condemn them for not walking therein , when they are altogether uncapable of it , as from Sight or Light sufficient , as his Comparison before implies ? Alas , alas , what a cruel unjust and unequal Master would this render God ? and how unlike to himself doth it represent him whose Wayes are equal , Love universal , and Grace free ; ( who first gives Light within , and opens the Eye within , before man can walk aright ) however his Light within be gainsayed by such Blind Guides , as T. D. who are but in their thoughts , vain imaginations , and notions , knowing what they know naturally , and preach for Doctrine mens Traditions . Pag. 62. Rom. 2.15 . T. D. saith , touching those Gentiles that shewed the Work of the Law writ in their hearts , That it cannot be understood of a Saving Knowledge ; and it is not the Law in their hearts , &c. ( but yet a little after confesseth ) that the Law may be said to be in their hearts , in their understandings , &c. Reply , How then were they excused according to the Gospel ? and how then did the Apostle bring them as a Proof of Justification ? verse 13 , 14. Could they be Justified without a Saving Knowledge ? But of T. D's ignorance in this much have been manifested both by S. Fisher , and some others . And how saith he in page 63. That the Gentiles in this sence had not the Law in their hearts ; ( viz. ) a sutable disposition to the Law , as his words are ? what nature was it by which they did those things contained in it ? how was it unsutable to the Law ? or how could that do those things contained in the Law without a sutable disposition to it ? Surely , a mean understanding may perceive T. D's ignorance and Error in this particular as well as in the rest ; for the Law of God in their hearts was Spiritual , and so was its effects in them ; and that nature by which they obeyed it , was not opposite to it , but in unity with it ; which nature was contrary to that in the Jews which led them to break and violate the Law of God ; But as for those Gentiles that liked not to retain God in their Knowledge , Rom. 1.26 . and those that said to God , Depart from us , we desire not the knowledge of thy Wayes , Job 21.14 . These Instances do not at all prove that those Gentiles which obeyed the Law of God wanted a surable disposition to it ; for this was in the rebellious state that they said , depart from us , and liked not to retain God in their knowledg ; howbeit , this proves ( against our Opposet ) first , that some knowledge of God was afforded even them that liked not to retain it . And secondly , that God was nigh them that said to him , depart from us ; and that also he would have afforded them the knowledge of his Wayes ; and also it is evident that they were troubled , condemned and reproved by his Witness in their Consciences , or else , how should they say depart from us , if he never came nigh them , nor ever touched their Consciences ? or why should they say , we desire not the knowledge of thy Wayes , if the knowledge thereof was not tendred to them ? And further , If so be that the Gentiles ( as confessed ) were those in whom that which might be known of God was manifested and shewed unto them from the Creation , to the being of God and his Eternal Power , which discovery did leave them without excuse ; what was it that brought them to this understanding of the Eternal Power and Godhead from and through the Creation ? was it Spiritual yea or nay ? surely this clear sight and discovery in them did rise from that which might be known of God , that was manifest in them : and if this had not a sufficiency in it to save , how were they left without excuse ? surely the fault was not to be laid upon God , nor on his Light in them , but to and upon themselves for disobeying it , and not liking to retain him in their knowledge . And seeing Christ is confessed , page 63. to be set for a Light to the Gentiles , Isa. 49.6 . which , saith T. D. is but a Prophesie of the Gentiles mercy in the time of Christ's actual exhibition in the Flesh. However , this Mercy is of a large extent , and for ever to be prized , as in the fulness of time it is more manifest then before ; and now especially since it is thus openly declared and manifested , it ought not to be thus opposed and slighted by men of corrupt minds which affirm it is an error to say that Christ enlightens ever man that cometh into the World , and yet at length are forced to confess it , as in these words ; viz. That it is Supernatural , the Light of the Gospel , of the Messias , &c. And thus they are confounded and broken to pieces , and their wisdom turned backward by this convincing Light , this stumbling stone , this Rock of offence , which they cannot avoid stumbling at , and falling upon and breaking to pieces , who set themselves against it , and bring forth their vain imaginations to eclipse its glory , as too many of this Generation hath done . And now touching the Scriptures being a Declaration of the Word of God , but not the Word , nor the only Rule of Faith and Life ; which T. D. sets down as an Error , wherein he hath no less then accused the Scriptures themselves with being Error . For , first , we in calling them a true Declaration , we call them what they call themselves , Luke 1. as also that they are Writings given forth by the holy men of God ; and that which they call the Word , we do also , the Word was in the beginning with God , John 1. and his Name is called the Word of God , yet both the Doctrinal part , and Historical part of the Scripture , contained in the Books of the Old and New Testaments we own , and never sleighted nor denied ; yet if we should look upon them as the only Rule of Faith and Life , this would exclude the Rule and guidance of the Spirit ( for the only Rule must be infallible , certain , incorruptible , obvious , &c. ) which leads into all Truth , as either not sufficient so to guide , or not to be owned as the Rule of Faith and Obedience to God , &c. and this would be contrary to the Testimonies of the holy men of God concerning it , who followed it , and directed others to it , and to walk in this Spirit , and therein they knew their several attainments and measures , and herein was the Rule of the new Creature , who worshipped not in the oldness of the Letter , but in the newness of the Spirit , Rom. 7.6 . 2 Cor. 10.13 , 14 , 15. Phil. 3.15 , 16. Gal. 6.15 , 16. And we know that without the guidance of this Spirit of Truth men can never come to a right judgment nor understanding of the holy Scriptures , or Spiritual things . And how then doth T. D. go to prove the Scripture to be the Word , and the only Rule of Faith and Life , whilst he hath granted , that to bring a testimony of Scripture concerning it self , were petitio principii , a begging the question , and were insignificant for their conviction which deny its Divine Authority . What course then will he take to convince such ? seeing he himself doth but follow his notions , conceivings , and humane understanding , while Divine Revelation , and immediate Inspiration are laid aside and opposed in these dayes by such as he : Pag. 65. he saith he will give a taste of our Arguments , and leave our tenents to the judgment of the understanding , &c. What understanding and what Judgment must be the Guide and Rule of mens judgements and undertandings , if the Light within must not be the Rule ? for after he hath asserted the Scriptures to be the only Rule of Faith , presently he hath put himself upon a Hanck , and shakes his own Foundation , in confessing the Scriptures insufficient for the conviction of such who deny its Divine Authority ; otherwise , it s but a begging the question , to go to prove the Scriptures by themselves ; and now what he will erect as a Rule instead thereof , for the conviction of such , whilst he hath opposed the Light within , and asserted the insufficience of the Scriptures ( shewing them not to be the only Rule ) is questionable whether he knoweth himself , if he doth , let him tell it to them that desire it . And Pag. 66. It is to be observed , one while he tell us of the Judgment of the Vnderstanding ; another while the matter contained in the Scriptures was the Rule before it was committed in writing , and that the Gospel was preached to Adam . And again , when they affirm the Scripture to be the only Rule ; its intended to them who have the Scriptures , and not to them that have them not , Pag. 67. And presently after we must understand this point with connexion with the former , the Light within : So do but mark what confusion here is : First , 't is his own confession that the matter contained in the Scripture was before it was written : Secondly , That to them who have not the Scriptures something must be the Rule ; and what , is it the Light within , having no other way as he saith ? Now , if the Light within and the matter contained in the Scriptures be a sufficient Rule to them which have them not in the Writing , surely , its sufficiency is not diminished by the writing , but rather testified unto ; neither is it the intent of the Scriptures to draw people from either the matter , or Light within , which opens them , nor to set up Scriptures as the only Rule instead thereof . But then saith T. D. that very Scripture , Rom. 10.8 . speaks not of the Light within , but of the Scriptures . Answ. It speaks of the very same Word which Moses and the Prophets spake of which was before the Scriptures were written ; in Moses's time much of them was unwritten , and yet he directed the people to the Word ; and the Apostle called it the Word of Faith which was nigh them in their mouthes , and in their hearts : but saith T. D. It is not the Light within , but the Scriptures , as if he should say the Scriptures of the Old and New Testament were in their mouthes and hearts ; but this Word of which they give testimony , was in the hearts of all the holy men of God , that gave forth the Scriptures before they writ them ; and it was a Lamp to David's feet , and a Light to his path ; and he hid it in his heart , that he might not sin , &c. Psal. 119.11 ▪ & verse 115. and the Word is for ever setled in Heaven , verse 89. this was that which quickned sanctified and saved the Righteous in and thorow all Generations , and of this the Scriptures or Writings do testifie ; in which are words of God , but the Word was before they were spoke or writ . And T. D.'s accusing the Quakers for not owning the Authority of the Scriptures , is false , for we are in the Spirit that gave forth , and openeth , and brings to the right use and end of them , and in the same Spirit can and do make use of them , not only to prove our Tenents , and to Confute our Opposers , but also to obey and practice the things contained in them ( which are truly moral and Christian ) as the Spirit of Truth doth direct and enable . T. D. We are not now to expect any new discovery of Truth , as to the matter revealed , but only as to the person whom God enlightens gradually to discern the evidence of what is revealed in Scripture . Answ. First , If no new Discovery , then what is in Scriptures ; then no need of Popish and Heathenish Authors to prove distinct and separate personal Subsistances in God , nor any other such traditional distinctions which obscures the simplicity of Scripture Truth , and darkens the minds , of People , but people should rather be referred singly to the Scripture Phrase and Language , and to search them in the Light of Christ within . Secondly , if the discerning of the Scripture is from God's enlightning them , people ought to be recommended to God , to wait in his Light to know his Counsel and direction therein , or otherwise they will remain ignorant of the Scriptures and Revelation of the things declared . Again , it s well that T. D. confesseth that there are Prophesies and Histories of things done before the Pen-mens birth , as also personal experiences , &c. So now at length he doth a little assent , to Truth , as if he were a little convinced by S. Fisher's Answer to him , that he doth not now bind up all to the Scriptures , but confesseth that Prophesies , Histories , and personal experiences to be before the Pen-mens birth : But herein he hath but manifested his uncertainty and wavering to and again , one while opposing the Sufficiency of the Light , and placing all upon the Scriptures as the only Rule , another while upon the matter contained in the Scriptures , which was before the Scriptures were written , and was written on the heart of the Gentiles ; another while the Light within he seems to assent unto , as in pag. 67. for them that have not Scripture ; another while Prophesies and Experiences where before the Scripture ; and thus at length the Spirit or Light that gave forth the Scriptures must be preferred as the most certain and universal Guide and Rule ; as indeed it is to all them who follow , obey and believe in it ; and this Light the blind , corrupt imaginary Teachers ( whose knowledge and profession is but natural and traditional ) cannot corrupt , as they have done the Scriptures by their false glosses meanings and private interpretations contrary to the intent and end of the Spirit of God which gave them forth , and which leads into all Truth and Righteousness : for a further Answer to T. D. touching this matter , I do refer the Reader to S. Fisher's Book , titled Rusticus ad Accademicos . And as for his accusing Quakers with error touching Baptism and the Lords Supper , ( as to their ceasing ) and setting up the appearance of Christ within , &c. Answ. The one Baptism , Ephes. 4.5 . into the one Body , 1 Cor. 12.13 . and the eating , drinking and supping with Christ at the table of the Lord in his house and Kingdom we own and experience ; but what Baptism it is he intends , whether sprinkling Infants , or John's Baptism , he hath not discovered ; neither indeed doth it concern him now to make such a frivolous pudder against the Quakers upon this account ; for indeed , we do not look upon him either as a true Minister , nor as having a call either from God or man , as one impowered to impose things he calls Ordinances ; its probable , when he was Parish Priest at Sandwich in Kent , in Cromwel's time , he could shew a greater force for his impositions then now he can in Houses and Corners , where he and his Brethren can creep , and not only so , but be ready to obscure and hide themselves , if but a little Storm and Trial come : He stiles himself sometime Minister of the Gospel at Sandwich ; ‖ but is not rather that report of him true , that there he was given to Gaming , Bowls , and Nine-pins , & c ? But as to the appearance and enjoyment of Christ within , we do confess him to be the Substance , and the Living Bread , and in him we are kept not only in a Living remembrance , but also in a real Possession of the Power and Vertue of his Life , having known a conformity to his Death , which is more then a remembrance of it ; and we know him to be the enduring Divine Substance , which ends all Types , Shaddows and Figures , and his Coming , and Appearance in the Flesh , wherein he went through the Types and Shaddows ; as Circumcision , John's Baptism , observing the Passover at his Supper , and his Sufferings , did make way for his coming in the Spirit , as he consecrated a new and living way through the Vail , that is to say his Flesh : now the coming of Christ , until which , his Dispiples were to shew forth his Death in the observation of the figure ; this coming they did not put afar off , as our Opposers yet do , how long they know not , it being already above Sixteen hundred years since ; and yet this his coming is still put off : whereas the Disciples , after they were with Christ at his last Supper , were Witnesses of his coming after his Resurrection , and also of his Spiritual Coming and Revelation in their hearts , and now to suppose that what the Disciples did to shew his Death , was till a third Coming , not yet manifest , is to overlook the two former as no Comings , as also to render Christs own words and Promises ineffectual , who said , Verily I say unto you , there be some standing here which shall not taste of Death till they see the Son of Man coming in his Kingdom , Matth. 16.28 . Mark 9. Luke 9.27 . And as to 1 Cor. 11.23 , 24 , 25. wherein the Apostle repeats what Christ did the same night he was betrayed , in giving the Bread and Cup to shew his Death till he came , &c. However T. D. construes this , it doth not prove the figurative or outward part or sign to be imposed as of absolute necessity upon all . Believers , till some other coming of Christ , not yet come ; for his coming in the Spirit T. D. owns not to be the end thereof ; but where then is the mystery and inward and Spiritual Grace signified by the outward Sign ? ( so much talked of in your Catechisms ) but its evident T. D. is ignorant of the Mystery of the Body and Blood of Christ , and Cup of the new Testament in his Blood , which the outward Bread and Cup was but the sign and figure of ; we oppose the Popish opinion of Transubstantiation . And however , as to the Corinthians at that time , among them there was strife and division , contention and disorder , one being hungry , another drunk , another asleep ; one being of Paul , another of Apollo , another of Cephas , which the Apostle reproved therein , as being carnal , walking as men , so that he could not speak unto them as unto Spiritual , but as unto Carnal , 1 Cor. 3.11 , 16 , 17 , 18 , 20 , 21 , 30. Now suposing that wherein the Apostle might or did condescend to their low capacity , as not grown to that Spirituallity , so as to see through the outward Shaddows , this their Example was not to be a President , not could it in Reason or Truth be enjoyned to all other that succeeded , who were come truly to know the glory of Christ's appearance in Spirit , and Spiritually to enjoy the Communion of the body and Blood of Christ , where none of these disorders aforesaid have any place . Now Paul in his second Epistle to the Corinthians , Chap. 13.15 . bids them , examine and prove themselves , saying , Know ye not your own selves , how that Jesus Christ is in you except you are Reprobates ; So here was the Bread he then referred them to , which indeed was always the intent and end of his Labour and Travel , to bring those that were weak to a Living and Spiritual sence even of this Spiritual Bread ; however , because of their weakness , and low capacity he might condescend unto them , as in some things he did . And whereas T. D. pleading for his Ordinances , as before ; saith , Pag. 72. They do not cease as to our need of them , because it is not to be supposed , consistant with Christ's Wisdom to continue an obligation upon us to the use of a means , when the end is obtained ; viz , the appearance of Christ within , that is a full appearance or state of Perfection ( saith he ) but we having proved that there is no such state attainable in this life ; then if those Ordinances oblige till we be arrived at perfection , they oblige , and so are of use during term of life . Answ. Where observe , first , however , he hath granted that they are not obliging where the end is attained , or not continued by Christ as an obligation where this his appearance is Witnessed which brings to a state of Perfection . Secondly , T. D. having not proved that such a state is not attainable on this side the Grave , but the contrary being proved before against him and all his Brethrens sinfull Pleas , Doctrines and Arguments for Sin and Imperfection in this life ; therefore this Spiritual appearance of Christ brings man beyond all mens Traditions and outward Ordinances , ( so called ) and indeed who do know a beginning in the Spirit ought to wait for this Spiritual Appearance and Coming of Christ according to the Spirit 's direction which is most perfect , and not to turn back again into the Types , Shaddows and Figures , nor into the weak and beggerly Elements of the World , nor yet subject themselves to mens Traditions , carnal Commandments , imposed Doctrines and Preceps , but to wait upon God in Spirit , to serve and worship him in the newness of the Spirit , that thereby they may know the Spiritual Washing , the Baptism into Christ's Death , and be Baptized by the one Spirit into one Body , and so come into the House of God , and to feed at his Table , and partake of the Living Bread which comes down from Heaven , and to drink of the Fruit of the Vine with Christ in his Fathers Kingdom , which Kingdom he promised to his Disciples should come with Power even in their Age , or before some of them that stood by should taste of death , Mark 9.1 . Luke 9.27 . And as for T. D's saying , The Apostle calls the Doctrine of Baptism a Foundation ; ( these are not the Apostles words , neither did he teach Sprinkling ) Infants ) for , saith he , but leaving the Principles ( or beginning of the Doctrine of Christ , let us go on unto Perfection , not laying again the Foundation of Repentance from dead works , and of Faith towards Gods , and the Doctrine of Baptisms , &c. Now if Perfection which was the end of those Baptisms was the thing they were to go on unto , as he exhorted ; surely , then it was attainable ; for the Apostles exhortation was in the Faith , and did not oppose Perfection , as T. D. erroniously hath done , but directed and led them forward out off and beyond the Shaddows and Figures unto the Substance , and preached to present men perfect in Christ. And whereas T. D. hath charged us yet further with a great Error , which is , that there is no Resurrection from the Dead ; and to prove us guilty hereof , he mentioneth a Letter of one R. Turner , ( which Letter I have not seen , nor do I know the man ) as also G. W. in his late Answer to William Burnet ; and G. F. junior in his Books bound up together . Answ. How apparently T. D. hath belyed , slandered , and abused us , in accusing so positively that we hold there is no Resurrection from the Dead , is evident in many printed Books of ours ; and he hath neither mentioned my words , nor G. F's ; I say his slander and false accusation herein against me in particular may be plainly detected out of that very Book of my own , wherein Pag. 67. I have expressed these very words ; But the Resurrection according to the Scriptures of Truth , and Testimonies of Christ and the Apostles we do believe and own , as Recorded in John 5.21 , 24 , 25 , 28 , 29. and Chap. 11.25 . Matth. 22.30 , 31 , 32. 1 Cor. 15.34 , 35 , 36 , 37 , 38. and so on 2 Cor. 5.1 . Many other places might be cited . These very words and Scriptures are thus set down in my Answer to William Burnet , after which are some passages of a Dispute I had upon the same subject with that busie ( yet sorry ) Contender Matthew Caffin the Baptist ; whose impertinencies and ignorance at the Dispute was fully manifested , as others of his Brethrens have been when they have appeared in the same unprofitable work against us . And as concerning what G. F. the younger saith ( in his Books collected ) clears him also from T. Danson's impudent slander of holding there is no Resurrection from the Dead ; for G. F. affirmeth the contrary in pag. 209 , 210. in these very words , Touching the Resurrection , it s a Mystery which the carnal mind can never comprehend , but they that come to witness a part in Christ Jesus the Light of Life , they in his Light may come to perceive the Mystestery of the Resurrection ; but if Truth can be received and understood , then it will appear that I do not deny the Resurrection ; for I do verily believe that the Hour is coming , in which all that are in the Graves shall bear the voice of the Son of God , and shall come forth ; they that have done good unto the Resurrection of Life , and they that have done evil unto the Resurrection of Condemnation ; but to Fools that say that this Body of natural Flesh and Bones shall be raised ; I say , that body which is sown is not that body that shall be , but God giveth a body as it pleaseth him , yet to every Seed it s own body , Thus far G. F. junior ; by all which T. D. his slander is detected ; and his false spirit discovered , as not fit to meddle with the Mysteries of God , which are out of his sight and reach . God will sweep away the refuge of Lyes and Lyars . Some Observations upon John Owen's Book , [ Entituled , A Declaration , &c. ] including a brief Answer and Reply to the same . AS We the People of God , called Quakers , are but little concerned in John Owen's Declaration , we need concern our selves the less ; and let them that are chiefly concerned in his Accusations make him answer . But in that he hath in some few places hinted , and falsly insinuated against us as being one with the Socinians , ( as he calls them ) or seduced into Socinianism : Lest any should give credit to these and such like insinuations , and thereby be prejudiced against us , or the Truth professed by us , meerly upon John Owen's overly Reports , I judge it meet a little to appear in Truth 's Vindication , and our clearness in answer to some particulars in his Book . As first , where in his Preface Pag. 6. he saith , There is now a visible accession made by that sort of People whom men will call Quakers , from their department from the first erection of their Way long since desertted by them . Answ. We have not made any accession contrary to the Truth first received by us ; nor have we deserted its Way , which so long since the Lord God by his Power gathered us into out of the corrupt Wayes , Inventions , Traditions , and false Worships of the World , to worship him in the Spirit and in the Truth , wherein we have been gathered to be a peculiar people to God , being delivered from the many Sects , Wayes , and Professions set up since the dayes of the Apostles . AS to Socinianism , as he calls it , we are neither Discipled in it , nor Baptized into Socinus his name , neither do we own him for our Author or Patern in those things which we Believe and Testifie ; nor yet do we own several Principles which John Owen relates , as being from Socinus , and principally that of Christ's being ( God , but ) not the Most High God , pag. 54 , 55. It was never our Principle ; for though we do confess to his condescention , humility and Suffering in the dayes of his Flesh , wherein he appeared in the form of a Servant , being made in fashion as a man ; but his being in the form of God , in the Divine Nature of God , wherein he was equal with God , and being glorified with the same glory he had with the Father before the World began , and his being God over all blessed for ever ; these things we professed and believed in the beginning , and do the same still , it never being in our hearts , in the least , to oppose or desert them ; therefore , as to the Conjunction J. O. ●ell of betwixt both these sorts of men in opposition to the holy Trinity , with the Person and Grace of Christ. Herein he hath charged a double falshood upon us ; first , such a Conjunction and Opposition either to the Person or Grace of Christ which we absolutely deny ; neither is our opposing of mens corrupt meanings of Scripture and invented names and terms put upon the Deity any opposition either against God , Christ , or Spirit , nor yet against the Grace or Love of either . J. O. Pag. 6. However they may seem in sundry things as yet to look divers wayes , yet like Sampson 's Foxes , they are knit together by the tayl in these firebrand Opinions , and joyntly endeavour to consume the standing Corn of the Church of God , and their joynt management of their business of late , &c. Answ. I suppose he intends Quakers and Socinians , wherein both his Accusation and Comparison are false and scornfull , for there 's no such conjunction , nor joynt endeavours between them ; neither ever was it the Quakers intent or principle , in the least , to endeavour to consume the standing Corn of God's Church , ( as we injuriously are accused ) but such vain and false imaginations , corruptions and perverting Scripture , as J. O. and his Brethren are guilty of , which have no growth nor reception in the Church of God ; for his Church is in him , and led by his Spirit into all Truth , which no Lye nor Deceit have any part in . Besides , as for Sampson's Foxes , they were not set to destroy the Corn of the Church or Israel , but of the Philistines ; neither can we believe that the Presbyterians and Independants are the true Church , till we see better Fruit appear among them then is yet : for look into their Assemblies , and see what pride and vanity they are gotten into in their apparel ; behold also , how gaudy in their habits their women are ; and what an example of pride and pomp they shew to the profane , to the shame of their profession ; certainly God hath yet Viols of Wrath unemptied ▪ to pour down upon that proud and persecuting Spirit , which hath so much shewed it self in many of them . But what he means by those words holy Trinity , he further explains in pag. 26 , 27. in these words , viz. Now the sum of the Revelation in these terms , is , that God is one , that this one God is Father , Son , and Holy Ghost ; that the Father is the Father of the Son , and the Son the Son of the Father ; and the Holy Ghost the Spirt of the Father and and the Son : Now had this Doctor Owen and his Brethren but kept to these , and such like expressions , and have left out their unscriptural scholastick terms and distinctions about Trinity , distinct Subsistances and Personalities , we should not need to have had such controversies with any of them about them , but have taken their confession that God is one , and that Father Son and holy Ghost are God ; and that the Father is Father of the Son , and the Son the Son of the Father , &c. according to this great Doctors Relation , who pretends very much to Scripture , and makes many large Repetitions of Scripture to prove his matter , counting them the Revelation ; but then being again not willing to keep to the terms , expressions and phrases of Scripture , but writes his own conceivings , sences and meanings , as men of his Coat and Fraternity use to do ; as in Pag. 31. he pleads for making use of other words expressions and phrases , that neither are litterally nor formally contained in Scripture , and so makes use of his conceptions and apprehensions of what is contained therein , see pag. 30 , 31. But then again another while he saith , Let us nakedly attend to what the Scripture asserts , as in pag. 42. And in pag. 110. he tells us of manifesting what was revealed expresly in Scripture concerning God the Father , Son , and Holy Ghost ; so that many times he would make people believe , as if he would nakedly and , exactly keep to the Scriptures ; but then at other times his notions , conceptions , meanings , and odd invented terms must be put upon them , and men must either confess to those , or else be liable to his and his Brethrens censures of being Socinians , Hereticks , Blasphemers , and what not ? And though he hath appeared a little smother then his Brother Tho. Vincent hath done in his railing Pamphlet , yet he hath wronged us by his false insinuations against us , as if we denied the Diuinity of Christ , and deserted our former Principles ; also he hath represented us as being in conjunction with those whom he accuseth of opposing or denying the oneness of the Deity , and the Grace of Christ , or the Father , Son , and holy Ghost to be God , which we are not at all concerned in , nor guilty of ; and our Books and Writings now , and from the very beginning evince the contrary . But then in Pag. 129. he confesseth , That the objections these men principally insist upon , are meerly against the explanations we use of this Doctrine , and not against the primitive Revelation of it , which is the principal object of our Faith &c. Now if by these men he intends us , called Quakers , as is apparent he doth by his present discouse , he hath then very much cleared us from other of his and his Brethrens Accusations , and thereby hath also plainly contradicted both himself and them ; for here our objections are meerly against their explanations , and not against the primitive Revelation or principal object of Faith ; so whilst the Revelation which is according to the Scriptures , and the principal object of Faith is not objected against , but owned and professed by us according to the Scripture , it is very unjust and injurious either in him or his Brethren to insinuate against us , as if we denied either the Divinity of Christ or the holy Spirit ; though as to their distinctions about Personalities , Subsistances , Modallities , and the like invented terms and names which they put upon the Deity we must needs except against as not scriptural , nor proceeding from any naked attention to what the Scripture asserts , ( which J. O. doth but pretend to ) but from mens conceptions and traditions which are upheld by the wisdom which this world teacheth , and not that which the Holy Ghost teacheth . And then in Pag. 89. he goes to accuse and vilifie us in these words ; viz. Our Quakers for a long time hovered up and down like a swarm of Flyes , with a confused noise and huming , ( what falshood and scorn is here for such a Doctor to express ) begin now to settle in the Opinions lately by them declared for ; ( this is a false insinuation again ) what their thoughts will fall to be concerning the holy Ghost when they shall be contented to speak intelligeably and according to the usage of other men , or the pattern of Scripture , the great rule of speaking or treating about spiritual things , I know not , and I am uncertain whether they do themselves or no. Thus far J. Owen . To which I say , in the first of these expressions he hath scornfully and falsly accused us , as also with beginning now to settle in Opinions , for we are neither so beginning , nor so to begin , but are setled in the Truth out of and above mens invented Opinions , about which are so many Divisions and Sects among them ; but if by Opinion he intends Socinianism , ( as he calls and represents it ) his own testimony shall testifie against him as a false Accuser of us herein , as in pag. 129. where he confesseth our objections to be meerly against the explanation they use , and not against the primitive Revelation of it ; so then we are not guilty of such Opinions , as either deny the Divinity of Christ , or that tends to lessen him in any respect or offices relating to man's Salvation ; for our desire is , and our endeavour hath been the exaltation of his Name , Power and Glory over all ; neither have we been hovering , nor in confusion , as falsly he hath represented us ; and if he knows not what our thoughts will fall into concerning the Holy Ghost , but is uncertain whether we do our selves or no , he should therefore have been silent of accusing or reviling us , as he hath done , because it appears it is in his ignorance and uncertainty that he hath thus vilified us , and insinuated against us ; he should have received a better information and knowledge of us before he had thus reviled us ; and not to have gone and bespattered and vilified a whole Body of People , to render them odious from his own uncertain thoughts of them ; for he would not be so dealt by himself : and the Reader may take notice that a great part of his Book , ( wherein he goes about to prove the Divinity or Deity of Christ and the Holy Ghost ) in which he appears as one opposing some great Enemies , ( among whom we are numbred ) we are unconcerned therein , having never denied Christ's Divinity ; and if his own testimony may be of any value , we are cleared by it ( as before ) in pag. 129. Alas ! poor man , J. 0. has missed his mark in shooting thus uncertainly , and at random against the Quakers , And where he adds touching the Holy Ghost , Whether he may be the Light within them , or an infallible afflatus , is uncertain . Though it be uncertain to J. O. it is certain to us that have the Testimony and evidence of the holy Spirit in us , which gives us both Life , Light and Power , and we know him to be infallible , how deridingly soever he speaks of it , as also according to the precious Promises of God which hereby we know in a large measure the fulfilling of ; we experience Christ to be in us , and in that the Father Word and Spirit are confessed to be one Power , Wisdom and Love , and to be of one Divine Substance , Nature and Essence ; this we neither do nor ever did deny : and God is in his People , and dwels in them , and walks in them , and the Spirit is sent into our hearts ; so they are not divided , distinct and separate persons , &c. as may be read in John 17.21 , to the end , where Christ said , that they may all be one , as thou Father art in me , and I in thee ; that they also may be one in us , that the World may believe that thou hast sent me ; and the glory which thou gavest me I have given them , that they may be one , even as we are one ; I in them , thou in me , that they may be made perfect in one , &c. And God said , Let us make man in our own Image after our likeness , Gen. 1 , 26. Now , if by us , here is intended Father , Son and Holy Ghost ( which is called Trinity ) then it follows that he was made in the likeness of all three , and yet we do not read that God did consist in three distinct Persons , nor that man was made in the Image of three Persons , nor yet that three distinct and separate persons dwelt in him , though God did promise after the Fall to dwell in his people : and he and his Son and Spirit we do really own , confess to , and have a living sence and experience of to our Souls Comfort and everlasting peace ; So when we cannot well resent , nor accept of mens invented terms put upon the Father , Son and Holy Ghost , it is unreasonable and injurious to accuse us with opposing any of them , or denying their Divinity , and the Unity of the Deity . And where John Owen in pag. 91 , 92. to prove the Holy Ghost a Person , and an existing Substance , which he calls also a distinct and divine Person , he quotes many Scriptures , as Gen. 1.2 . the Spirit of God moved upon the face of the waters ; Psalm 33.6 . by the Word of the Lord the Heavens were made , and all the Host of them by the Spirit of his Mouth ; these , with many he urgeth for proof of the Personallity of the Holy Ghost . So according to his Principle and terms which he puts upon the Holy Ghost ( as a distinct Person , &c. ) and according to J. O's meaning we must read the Scripture thus , the [ Person ] of God moved upon the face of the Waters : By the [ Person ] of the Lord were the Heavens made , and all the Host of them by the [ Person ] of his mouth : and so likewise upon Job 26.13 . by his [ Person ] he hath garnished the Heavens , and in like manner upon the rest of the Scriptures he bringeth in this case : Now let the Reader judge whether such a meaning & alteration put upon the Scriptures doth either look clear , or sound well ; and whether it be not a corrupting Scripture , and addition , contrary to the plain innocent Language thereof ; and if such corruption and alteration upon Scripture may be admitted of , how are they the only Rule , or great Rule of speaking and treating about spiritual things ? J. Owen and his Brethen had better refer people to the Scriptures , and leave them to a naked attention to what Scripture asserts , rather then thus to pervert them , or puzle and darken peoples minds with their humane inventions , and Scholastick terms imposed in the time of Apostacy and Popery . And concerning the Son of God , and some accounting him the Light within men ; this J. O. numbers among the monstrous imaginations , pag. 87. Wherein he hath not only struck at us who testifie to Christ , as the Light of the World , that lighteth every man , and as being in the true Believers both their Light , Life and Salvation ; but also J. O. hath herein opposed both the former Saints and Scriptures of Truth , who testified unto Christ the Light as we do ; as also he owned himself , to be come a light into the World , and to be in his Followers , He that is with you shall be in you ; I in them and they in me , &c. Pag. 103. J.O. queries how can the Power of God , or a quality be said to be sent , to be given , to be bestowed on men ? Answ. Yes , very well it may be so said , Christ gave them power to become the Sons of God , who believed on his Name ; and was not this God's Power ? had Christ any thing but what was Gods ? and the Saints knew the Power of God to work mightily in them ▪ so that this Doctor hath shewed himself very ignorant of the Power of God , and its work , which doth beget and restore man into the Image , Righteousness and true Holiness of God , and this is given and bestowed on such as believe in the Light within , the Light of the Divine Power of God , which giveth unto us all things appertaining to Life and Godliness . And now touching their distinctions of Persons or Personal Subsistances in God , J. O. saith pag. 114. The distinct apprehension of them , and their accurate expression is not necessary unto Faith , as it is our Guide , &c. nor are those brief explanations before mentioned so proposed as to be placed immediately in the same rank or order with the original Revelations . Answ. If they be not necessary unto Faith , nor yet to be placed in the order with Revelations , ( meaning Scripture ) why then are these men so strict in going about to impose their terms , expressions and explications which they have not in the Scripture upon peoples Faith and Conscience , as if it were a matter of damnation not to receive a Faith concerning God under their traditional notions and terms : However we believe what the Scriptures saith both of God , Christ and holy Spirit , who are one ; laying aside all these mens invented confused amusing Sophistry , Cavils , and their darkning terms ( as distinct and separate Personallities , Substances , Subsistances , Modallities , &c. of which they themselves are guilty , though J. O. accuseth others therewith pag. 116. And whilst these pretended accurate expressions are not necessary unto Faith , why doth J. O. press them as proper expressions of what is revealed to encrease our light ? pag. 115. What apparent contradiction is this ; not necessary unto Faith , as our Guide , and yet proper to encrease our light , as if the encrease of light had not a necessary relation unto both Faith as Guide and Principle , both in and unto religious worship ; but to be sure that instead of encreasing light , their dark invented scholastick Heathenish and Popish terms have encreased much darkness in the minds of people , and kept many in great ignorance both of God and the mystery of godliness . And whereas J. O. gives order or instruction , that they that deny or oppose their explications , are to be required positively to deny or disapprove the oneness of the Deity , or to prove that the Father , or Son , or Holy Ghost are not God , before they be allowed to speak one word against the manner of the explication , pag. 115. Answ. A very unreasonable imposition and requiring , to require any to deny the oneness of the Deity , or to prove the Father Son or Holy Ghost not to be God , because they may except against such invented explications as J. O. and his Brethren have brought out of their Heathenish Store-houses , and Chambers of Imaginary ; and hath not he herein imposed upon the Objecters ? and begged the question , taking it as granted that their explications are as true as the oneness of the Deity , or as true as that the Father Son and Holy Ghost are God ; as if he had told us it is all one , as true that they are distinct severed Persons , as it is that they are God ; which it is not : we have not ground to believe their explications herein to be equal ; for the Unity of the Godhead or Divinity of Christ ( or his Spirit ) we never denied nor scrupled ; Therefore for J. O. to require any that except against their terms and inventions positively , to deny the Unity of the Deity , is both sad Doctrine and unreasonableness , as also shews an imperious lording spirit ; though its probable among the Independants and Professors he can make a shew of more humility then he did formerly ; for he now wants Cromwel to promote him . However , he and others of his Fraternity might by this time have in reallity learned more lowliness and humility , then yet appears in them towards such as cannot be screwed up to their way and method of expressing the Invisible things of God , which are Heavenly , Divine and Spiritual , as his being and properties are absolutely above the comprehension of J. O's reason , as is confest pag. 128. We cannot by searching find out God , we cannot find out the Almighty to perfection : And yet vain man would be wise and imploy his natural reason and fallen wisdom , both to find , and set out God , to evince him and his things unto the natural reason of others which still falls short both of any true knowledg and spiritual understanding ; for vain by nature is every man , and ignorant of God. It is the spiritually minded who are begotten to God , who are spiritually and immediately taught by his Spirit , that have a true and spiritual understanding of Divine Matters and Mysteries . Pag. 118. J. O. Every person hath distinctly its own Substance , [ But then in contradiction he adds ] for the one Substance of the Deity is the Substance of each Person ; but each Person hath not its own distinct Substance Reply , A strange Riddle and invention , that each person hath distinctly its own Substance , and yet not its own distinct Substance ; what Scripture hath he for this Critick and nice distinction ? how is a person then an individual Substance of a rational nature , that is not upheld by another , if it hath not its own distinct Substance , whilst yet it hath distinctly its own Substance ? but the Divine Substance of the Deity of the Father , the Word and Spirit is but one , as often hath been granted ; so then the Holy Ghost , though confessed to be a Substance , pag. 101. yet ; I say , not a Personal Substance distinct from the Father and the Son , as there is ignorantly asserted . But then J. O. to tell us pag. 118. That all Divine properties , such as to be infinite is , belong not to the Persons , on the account of their Personallity , but of their nature , &c. Observ. Then it appears they are not three Infinite Persons , but one Infinite God ; and yet those Persons are the Father , the Son and the Holy Ghost ; were it not both Blasphemy and contradiction to say they are finite ; and what better have our Opposers said ? but at other times they are Eternal ; God Eternal , the Eternal Son and Eternal Spirit ; and thus they wheel about , and say and unsay . Answ. It were better for them nakedly to apply themselves to the plain Language of Scripture , and keep to it , to lay aside and avoid confusion , and absurdities about distinct finite personallities , which the Scripture does not put upon the Infinite God , in whom there is neither finiteness nor variableness . I am God , I change not , saith he ; the Lord is one , and his name one ; from Everlasting to Everlasting he is God unchangable . And the Father Son and Holy Ghost being one Divine Infinite Substance , are one Infinite God. Away with your vain babling , and invented erroneous distinctions of finite Persons in him who is infinite ; you are not worthy therein to talk of God , nor to take his holy , precious and pure Name in your mouthes , who are in your sins and pollutions , corrupting your selves in your carnal conceptions and imaginations about those things that you know not ; who are gone a whoring after humane inventions , invented words , names , terms and distinctions , such as neither the Holy Ghost , nor the Scriptures ever taught you . Pag. 117. And as for them that will keep to their Cavils and Sophisms about terms and expressions ; I know not who J. O. may intend hereby ; but if he intend us , called Quakers , because we do not own , but oppose his and their dark unscriptural terms and expressions , which darken both counsel and knowledge , we do reject his Accusation and Charge herein , for Cavils and Sophisms are rather his and his Brethrens , who have been trained up in Sophistry and School-craft , in order to be furnished to a Trade of Preaching , to make a Trade of the Scriptures , corrupting them by their dark meanings , and School-terms , and Philosophick distinctions , by which poor people have been kept even learning , that they might be always paying them . Pag. 117. But then J. O. addeth against such as he supposeth will keep to their Cavils and Sophisms , That all further debate or conference with them , may justly , and ought both conscientiously and rationally to be refused and rejected . Reply , If herein he may intend us , as it s probably he may , as well as others among whom he has numbred us ( though unrighteously ) as his debating or conference is of little value or esteem with us , whilst it proceeds neither from a sence of God's Divine Power , nor from any Living experience of God , or his work within , but from humane inventions and traditions : So J. O. and his Brethrens work in these matters , whether they go on in it , or stop from further debate , it will be of very little weight to us , since we see to the far end of their subtilty , and beyond their spirits and confusion ; however , J. O. laying it as their duty not to debate any further with such as he censures , ( as before ) he hath brought himself , and those that own him under a Law and Limitation , that if they further contend with us , they must either not accuse us with Cavils and Sophisms , or else not debate nor contend any further with us ; for if they do so accuse and censure us , and yet further debate or contend with us , they transgress their own Law , so strictly here urged by J.O. and by the same reason , when he and they are found guilty of Cavils and Sophisms , may not others as much slight him and them therein ? But however he or they judge or censure us , I hope we shall not be backward nor negligent to vindicate the Truth , and clear our innocency from reproaches and scandals of men of perverse and envious spirits , when we have occasion given us thereby . J. O. These sacred Mysteries of God and the Gospel , are not lightly to be made the subject of mens contest and disputations . Observ. It is very true , that sacred Mysteries of God and Gospel are not lightly , nor yet slightly to be made subjects of contests , nor yet ought they to be medled with by light airy minds , nor by perverse and prejudiced spirits , which are apt to bring forth perverse disputes , as it is too common to men of corrupt minds , who are destitute of the Truth : But why then do Presbyterian Teachers give such occasion by their light and vain contests , confusions and contradictions to stir up the minds of people into such disputations about things which both they themselves are yet to seek in , and by which they do the more darken the Enquirers ? J.O. should seriously review and examine his Bro. Vincent and T. Danson their contests in their late Pamphlets , and see how lightly and sorrily they have contended , and how they have contradicted themselves ; and whether such as they be fit Champions in the management of their Cause ? it concerns them to pause upon their work , and examine it , and compare their Books together , for they have very palpably contradicted one another in divers passages of principle concernment ; and if several of them write Pamphlets again against the Quakers , they had need to compare them very diligently , for otherwise , in all probability , they will contradict one another ; as they have done , as is the nature of Babel's Builders so to do . Pag. 150. J. O. For the term of Satisfaction , the right understanding of the word it self defends on some notions of Law , that as yet we need not take into consideration . Answ. It appears J. O. and his Brethren's understanding of their Doctrine herein depends on notions of Law not yet taken into consideration , and not on any living experience of the Gospel of Gods Divine Power wherein the Righteousness of Faith is revealed , and the living and blessed effect of Christ's suffering and death ; and here they bring us their notions instead of Gospel , so that what they tell us in this matter it is not from a saving knowledge or sence of the work of God in themselves , but notions received by tradition from one another , though they intermix many Scriptures among their notions , and therefore would have all go for Gospel that they divulge ; but who knows the Power of God within , and the fellowship of Christ's Sufferings will own the Scriptures of Truth as we do , and not relie upon their uncertain notions , about which so much of their confusion and contradiction amongst themselves doth appear , that little of their work can certainly be laid hold on , as with any confidence of their stability ; howbeit , J. O. has in several things consented to the Truth in words which we do own , though we do not believe that he or his Brethren do experience the Life and Power of what they profess , as where J. O. Confesseth , That God out of his infinite Goodness , Grace and Love to mankind sent his only Son to save and deliver them ; viz. from their sins , and that this Love was the same in the Father and Son ; and that Christ gave himself a Ransom for all , to be testified in due time , 1 Tim. 2.6 . And gave himself for us , that he might redeem us from all iniquity , Titus 2.14 . And to finish Transgression , and to make an end of Sin ; to make Reconciliation , to bring in Everlasting Righteousness , Dan. 9.24 . And that God had provided himself a Lamb for a Sacrifice ; And God doth not pardons Sins freely , without requiring Faith , Repentance and Obedience in them that are pardoned ; and it is certain that the prescribing of Faith and Repentance in and unto Sinners antecedently to their participation of it , &c. We are to be discharged upon Gods terms , and under a new obligation unto his Love , &c. Thus far J.O. Observ. In all which observe that J. O. has confessed unto the Truth , much more then some of his Brethren . For first , to the infinite Goodness of God , and his Love the same in Father and Son , which declares the freeness of both towards man kind , and their union therein for mans deliverance from Sin , Death and the Curse . Secondly , That God sending his Son , was to save and deliver from Sin , to redeem us from all Iniquity : It s well if J. O. truly believes what he sayes herein ; for his Brethren T. V. and T. D. have pleaded the contrary in their contending for Sin and Imperfection in all Believers term of Life . Thirdly , Christ giving himself a ransom for all , to be testified of in due time ; instead of For All , Presbyterians and Independants were wont to say , it was but for a few that he died , only for a certain select number , wherein they have denied the universal Love and Grace of God in Christ to mankind . ‖ Fourthly , His coming to finish Transgression , to make an end of Sins , and to bring in Everlasting Righteousness , is both beyond and contradicts their sinfull Doctrine for sin and imperfection , and their notion of imputation of Christ's Righteousness to sinfull persons , whilst they are not at all really partakers of Christ's Righteousness , Holiness or Purity in them , no more then Christ was guilty of sin , when he knew no sin , according to T. D's instance and erroneous Argument , for a proportion in that case . Fifthly , And seeing that without Faith , Repentance and Obedience on the Creature 's part , God doth not pardon sins freely , it appears it is not peoples bare application and belief of what Christ hath done and suffered for them that will free and acquit them , without the knowledge and sence of his Power which works living Faith and Repentance , and makes willing to obey the pure Law of God in the heart , and the new Covenant in the inward parts ; for as J. O. confesseth , it would altogether unbecome the holy God to pardon Sinners that continue so to live and die in their sins , pag. 179. this is a truth which he and his Brethren had need to look to , that they be not found guilty both in Principle and in Practice , as namely both contending and preaching up a continuance in sin and imperfection all their dayes , as T. D. and T. V. hath done ; and as it s said by many , some of the Presbyterian Teachers do more of late revile the Quakers for holding Perfection and Freedom from Sin attainable in this life , and to perswade people against the belief of such a state more then they have done heretofore ; wherein they work , as if they would hasten people to Hell and Destruction , and do but strengthen the hands of the Evil-Doers , that they may not forsake their sins , by promising them life , as the false Prophets did , and promising them pardon and peace on the account of all being fully paid and satisfied for them , they living and dying in sin , or telling them that perfection is not attainable till after death , as namely , till the Resurrection , as T. D. and others of them have affirmed ; but they had little need to preach up such Doctrine , for their Hearers and Followers are prone and apt enough to run on in sin and transgression without their Leaders tutering them in it ; they had not need to drive them on to Hell and Destruction ; the Devil can lead them fast enough thither , who continue Sinners , to live and die in their sins , wherein it does not become the holy God to pardon them , as is confessed . And now touching your Explication , Declaration and Confession concerning the Terms and Conditions whereon Sinners may be interested in the Satisfaction made by Christ ; J. O. saith pag. 167. It may also be farther evinced that there is nothing asserted in them but what is excellently suited unto the common notions which mankind hath of God and his Righteousness , and that in their practice they answer the Light of Nature and common Reason exemplified in sundry instances among the Nations of the World. Answ. First it is to be observed that a great stress is laid upon these Explications , Declarations or Confessions of yours , as relating to the terms and interest you claim in Christ's Satisfaction unto the determination of God's Will and Confirmation of Divine testimonies according to J. O's words , wherein no less then Salvation appears to be concerned ; for without an interest in Christ and his Righteousness men cannot be saved . Secondly , Your Assertions herein being suited unto the common notions of mankind , and as answering the Light of Nature and common Reason ( as it is called , and as J. O's words are ) whether herein hath he not rendred this Light and common Reason , together with the common notions mankind hath of God , to be of a saving property , since it so suits those things wherein Salvation is so deeply concerned , according to J. O. but then if he does not reckon mens common Notions , Light or Reason which is natural to be saving ( as indeed we do not believe that any thing natural , as of man in the Fall can save ) then may we not reasonablely look upon J.O. to have asserted and declared those things wherein Salvation is not concerned , or which we are not to look upon as answering that Light which is Spiritual and Saving , but only common Notions and natural Reason , whilst he and his Brethren keep not to plain Scripture Language , and but run into notions , terms distinctions , which they have by Tradition from men & mens inventions , more suiting common and corrupt reason then Divine Light. But and if the Light in men be Divine which manifests divine Revelations and Testimonies relating to Salvation , ( such as J. O. would have us believe his matter to be grounded on ) then it follows , that such a light is common or universal in mankind , and not only given to a few , nor natural , as it hath been often rendred by such as J. O. ‖ and what doth this spiritual or divine Light teach concerning God and his Righteousness , but that he is to be feared , obeyed and honoured , and that all sin and iniquity should be forsaken , and God's Righteousness , Power and Image ( which is Christ Jesus ) lived in , obeyed and followed by man ; for herein is God well pleased and satisfied in beholding his own Image and birth renewed and brought forth , which admits not of sin nor imperfection , much less of either pleading , contending , disputing or preaching for its continuance in all term of life ; and this Light of Christ within ( however any miscall it ) is that which gives the knowledge of God's Love in Christ , and of the vertue and efficacy of his Suffering , and so of his Blood , and to eat of his flesh which is given for the Life of the World , wherein we partake of him , as the one Offering , at the Altar of God in his Sanctuary , which the carnal Professors , both among Jews and pretended Christians , were and are ignorant of , and in this Light are we come to know and receive Christ , and reconciliation through his Death , and also the glory of God through him in whom we have received the Attonement , Peace and Union with the Father in the Son , which all you that either slight , oppose or deny this Light within , and say its but natural , are ignorant of , being but in your dark notions , natural apprehensions and conceivings , which you intermix with Scripture , so that the Dignity , Glory , Power and Vertue that is , and ever was in Christ , you do but talk of , without the real sence , discerning or enjoyment thereof ; but every one that truely waits upon the Living God in his Light and Life within , whereby their minds and spirits being subjected unto his Will , and their hearts truly broken before him , such know the Ransom and Attonement which the Righteous and redeemed of the Lord knew and witnessed in all Ages , and have that to offer unto God , and such Sacrifices to present before him , wherein he behold of his own glory and beauty , and savours of his own vertue , which is truly acceptable and well pleasing unto him , who delighteth in his own Image , Seed and Royal Off-spring , which none truly know but who come into the Light to receive Christ the promised Seed , which bruiseth the Serpents head ; and to eat his Flesh , and drink his Blood , without which you have no Life in you , for all your talk and notions . Pag. 185. J. O. The Sacrifice denotes his Humane Nature ; whence God is said to purchase his Church with his own Blood , Acts 20.28 . For he offered himself through the Eternal Spirit , there was the matter of the Sacrifice , which was the Humane Nature of Christ , Soul and Body ; his Soul was made an Offering for Sin , Isa. 53.10 . his Death had the nature of a Sacrifice , &c. Answ. These Passages are but darkly and confusedly expressed , as also we do not read in Scripture , that the Blood of God by which he purchased his Church , is ever called the Blood of the Humane Nature , nor that the Soul of Christ was the Humane Nature , or was put to death with the Body ( for the wicked could not kill the Soul ) though his Soul was made an Offering for sin , and he poured it out to death , ( he bore the sin of many , and made intercession for Transgressors ) but what death ( and in what manner ) was it is a mystery truly to know ; for his Soul in his own being was Immortal , and the Nature of God is Divine , and therefore that the Blood of God should be of Humane ( or earthly ) nature appears inconsistent ; and where doth the Scripture call the Blood of God Humane , or Humane Nature ? Neither do we read that the Blood which beareth record in the Earth , and agrees in one with the Spirit ( and which purgeth the Conscience , washeth and cleanseth the Believer in the Light from all sin ) was ever called by the Apostles the blood of the Humane Nature ; nor do we read that the Saints did eat and drink Flesh and Blood that was of a Humane Nature to receive Divine Life in them thereby ; for the Water of Life , and Blood of Christ which are said to wash , sanctifie and justifie , which agree in one with the Spirit , in those works and effects , we never read that they are called in Scripture by the name of Humane Nature ; for the Spirit that quickens is divine ; and it is the Spirit that gives Life , the Flesh profiteth nothing , John 6. And the Soul of Christ is Immortal , and did not die with the Body , though it s deemed as being of the Humane Nature with the Body , and so as of the Sacrifice in Suffering and Death ; whereas , though his Soul was made an Offering for sin , he having offered himself through the Eternal Spirit , yet his Soul or Spirit did not die ‖ with the Body , though J. O. hath ignorantly made no distinction , but joyns both as being but Humane Nature , ( which was Sacrificed to death ) but yet its evident , that though his Soul and Spirit did not die with the Body , yet his Soul was offered for sin , for the sins of men were laid upon him , or did meet on him , as is frequently confessed ; and so he suffered , and his Soul travelled under the burthen of them , so that his Sufferings were twofold , both inward and outward ; and which were the greater , suppose ye , Professors ? ‖ and whether there be not a mystery to be known in the Sufferings , Death and Blood of Christ , beyond what could be seen or perceived with the carnal or outward eye , since that he is truly and savingly to be known after the Spirit , as the Apostles knew him , who experienced the Fellowship of his Sufferings , and a conformity unto his Death , and bare in their bodies the Dying of the Lord Jesus ; that his Life might be manifest in them : And Christ being touched with the feeling of their Infirmities , was able to relieve them that were tempted ; and as Paul saith Colos. 1. You that were sometimes alienated and enemies in your minds through wicked works ; yet now hath he reconciled in the Body of his Flesh through death , to present you holy and unblameable , and unreproveable in his sight , if you continue in the Faith grounded and setled , and be not moved away from the hope of the Gospel which you have heard , which is preached to every Creature which is under Heaven , whereof I Paul am made a Minister , who now rejoyce in my sufferings for you , and fill up that which is behind of the afflictions of Christ in my flesh , for his Body sake , which is the Church , verse 21 , 22 , 23 , 24. where mark , that the reconciled state was not that of enmity in their minds , and the end of this reconciliation through his Death , was to present them holy and unblameable , and unreproveable in his sight , which does not admit of sin and imperfection term of life , nor yet of Professors arguing or pleading for sin as they do ; and was there any of Christ's afflictions or sufferings then to be filled up in the Apostle for the sake of his Church ? how do Professors resent this Doctrine ? and what meaning will they give to it ? can they say that Christ's suffering was all at an end or fulfilled at once whilest yet some was behind , to be filled up in his Saints , and that for his Churches sake ? although still he was the one Offering , Ransom , and Sacrifice for sin , and was offered once for all , as both being opposed to , and ending the many Offerings under the Law , and consecrating a new and Living Way , and establishing an Everlasting Covenant of Life and Salvation ; as also that in what he did and suffered , be set us an Example , bare Testimony unto , and confirmed the Truth ; this J. O. confesseth page 199. And as to his being a perfect High Priest , and discharging the Office thereof , and all other the Father required of him , these we never opposed nor went about to slight or lessen , as some injuriously represented us . Neither would we have any unreverent and slighty Contests entertained on any hand about the Sufferings , Afflictions and Death of Christ , in the least , to lessen or undervalue them ; nor yet ought you to meddle and tamper about either God , Christ , or Holy Spirit , or about the Suffering and Sacrifice of Christ with your pitifull sorry confused School-terms and distinctions , and beggerly scraps of mens Traditions and Rudiments of the World , &c. wherein you have laboured more to fill your heads with airy notions , invented words , and brain knowledge , rather then your hearts and souls with a saving Knowledge , and experimental sence and feeling of the Life and Power of Godliness , or of the Vertue and Efficacy of Christ Jesus , and his Reconciliation as the one Offering and Sacrifice which puts away sin , and whose Blood both remits and clenseth from all iniquity : But to evade these blessed Effects , which are only known to them that walk in the Light , 1 John 1.7 . many of you Professors have found out a very easie way and notion of all being fully satisfied and payed for you , both for sins ▪ past , present , and to come , and of all being suffered and perfectly obeyed for you by Christ in your stead ; ( though you deny his dying and being a Propitiation for all men in the whole World ) so that you can plead and wrangle for sin , imperfection and body of sin all your life , and say Christ hath fully payed all , and perfectly obeyed for you ; as also you can easily evade or refuse to suffer either with him , or for him ; if but a little Storm , Trial or Persecution doth arise , you and your Leaders can secure your selves , and creep into corners , though now you can make a shew and bluster in this time of calm ; and some of you make a boasting and insulting against W. P. and a hidious reviling of him now he is in suffering , and you at liberty , thinking probably that you may get your selves some credit and repute with those in power by your railing Pamphlets which you bring out one after another , like cowardly base spirited men , so many to go to trample upon a man that is already underfoot , as to the outward man , in regard of his confinement , which some report that some of you Presbyterians were the Instigators and occasion of ; ( by such invective Clamours and Complaints , as some of you are accustomed to ) clear your selves as well as you can ; but yet withal you do but befool your selves in so many of you going to war against , and reproaching a poor man in Prison ( who freely offered up himself , to suffer which the most of you would be loath to do ) ‖ for by that your so great stir and noise you make against him , you render him ( how mean soever he be in himself ) such a potent Antagonist , ( contrary to your many slighty and scornfull Characters of him , in your Books ) that you make many momoderate people the more enquire after him , and to have the better conception of him because of your enmity and outrage , but such who wait upon the Lord , and in his Light stand still can see beyond you all , and your spirits and work , which the day hath declared . More Errors escaped the Press . IN the Epistle , Page 2. Line 12. for agree in , read are . p. 23. l. 2. blot out 1. l. 23. for for , r. in . p. 25. l. 10. r. produced . l. 35. for 13 , r. 3. In the Answer to T. V. p. 65. l. 1. blot out that . In the Answer to T. D. p. 2. l. 24. for gifts , r. gusts . p. 5. l. 18. for in , r. on . p. 7. l. 5. for 13 , r. 3. l. 11. for by , r. high . p. 9. l. 10. for and all , r. an act . p. 12. l. 2. for he , r. the. p. 17. l. last , r. invented . p. 18. l. 25. for on and , r. an end . p. 19. l. 1. r. amounts . l. 13. r. is towards . p. 21. l. 27. r. It is in Christ. p. 27. l. 6. r. deserving . p. 39. l. 35. for whether , r. whither . p. 45. at l. 26 , 27. the Reader may add , or understand , [ as given by divine Inspiration , not mens fallable Judgments and Mistakes upon them ] p. 49. l. 17. ( being 〈…〉 ) for and , r. or . p. 55. l. 18. dele which . p. 73. l. 7. ( in the Apendix ) r. principal . p. 74. l. 33. for T. V , r. T. D. p. 76. l. 16. dele three . p. 77. l. 12. for 1 , r. 5. p. 81. l. 16. dele and. Sometimes such defects have escaped , as misplacing hath for have doth for do , was for were , are for is , it for they , saith for say [ and so on the contrary : ] Such are not material faults to any , but such as are critical , who do not soberly weigh the intent of the matter . An APPENDIX : Wherein are some of the manifest Contradictions of Thomas Vincent , William Maddox , Thomas Danson , and John Owen , both to themselves , and one against another : With brief Animadversions or Observations upon their Contradictions , which are about Principle Matters . 1. Touching their distinction of Three Persons . I Am sure from the Scriptures , that the Father , Son , and Holy Ghost , being of an infinite Nature , are three Persons ( three increated persons ) subsistences , or manner of beings , pag. 16 , 17 , 18 , 19. Contrad . T.V. ( In Contradiction to his Brother Maddox ) saith , Infiniteness is not applicable to the Subsistence , it cannot be properly ascribed to the Personality , though there be three distinct Personalities , to which Infiniteness is not ascribed , pag. 45. Obs. See here is as much inconsistency between these two , as between infinite and finite ; one making their being of an infinite Nature , a proof or reason of their distinct Personalities or Subsistencies ; And the other saith , Infiniteness is not applicable , nor properly ascribed to them ; what gross contradiction and blasphemous stuff is here ! W. M. Each of these three persons , is God ; his subsistence is his manner of being in the Relative property of the Father ( and so he speaks of the Son and Holy Ghost ) pag. 18 , 19. Contr. T.V. It is improper to say , that either of the persons , in regard of their personality or subsistence , are finite or infinite , pag. 46. Obs. This latter Contradiction then would have neither Father , Son , nor Holy Ghost to be either finite or infinite ; what gross nonsence and apparent Contradictions are these ! Contr. T.V. Christ is the Eternal Son of God by Eternal Generation , pag. 36 , 47. Obs. He is now the Eternal Son of God , before not infinite ; but — again neither finite nor infinite in his Personality , and yet the Eternal Son of God ; what mad distracted blasphemous work is this these men do make with their vain babling ! T.V. They are not three substances , &c. therefore three persons , p. 13. Contr. T. D. The usual definition of person , is an individual substance of a rational Nature , which is neither the part of another , nor upheld by another : which Aquinus defends , Sum Par. 1.9.29 . art . 2. a man , we call a person , &c. pag. 1 , 2. Obs. See again , how apparently these two Brethren contradict one another , one saying a person is an individual substance , &c. yet the other saith , They are not three substances , therefore three persons ( whereas it follows ) therefore not three persons . — Contr. J.O. We must acknowledge the Holy Ghost to be a substance , a person , God ; yet distinct from the Father and the Son , pag. 101. — a personal subsistance , pag. 114. Obs. Where note , that this Doctor Contradicts T.V. his saying they are not three substances ; as also that he seems to make both substance , person , and subsistance to intend all one thing , contrary to T. V. again . But these words [ a Person , God , yet distinct from the Father and Son ] I cannot make sense of , though they are from a Doctor , for God is not a Person distinct from himself . W.M. I called them three Hee 's , to try if you would own the Deity of Christ , &c. according to the Scriptures we call them Persons , or Hee 's , in respect of their manner of Subsistence , pag. 18 , 20. Contrad . T. V. The word Person cannot properly be attributed to Father , Son , and Holy Ghost , because they do not subsist in a several and distinct Nature of the same kind ; for if each of them had a several and not one individual Nature , then they should not be only three Persons , but three Gods ; Synopsis , pag. 3. Obs. It 's very evident here , that Thomas Danson has Contradicted both himself , and the rest of his Brethren , seeing the Father , Son , and Holy Ghost cannot properly be called Persons . — W.M. ( saith ) His comparing the three increated persons to three Apostles , Paul , Peter , and John , is blasphemy , pag. 20. Contr. T. D. A man we call a person , a person is intire of it self , pag. 2. if Peter , James , and John , each person be man , &c. — Take man here not for a person , but the Nature , as we do God , * and 't is evident , that we mean no more that the name Man may be attributed to Peter , James , and John , pag. 12. David was a man , and Solomon was a man , they two agree in a third thing , &c. pag. 14 , 15. Obs. What less do their own distinctions and comparisons concerning them amount to , than to Three Apostles , or men ? ( that is each intire of himself as a Person is ▪ T. D. saith ) who hath apparently spoyled his own and his Brethrens Cause . T.V. The Trinity of Persons , — the first in the second , and the second in the first , and both in the third , pag. 25. Contr. T. D. A Person notes some one indued with reason and understanding , which is several and distinct by himself from another , p. 2. ( and in the Dispute ) ( they are three distinct and separate Persons in the Deity ) — A person is intire of it self , &c. Obs. If the Father , the Word , and the Spirit , be in each other , and so inseparable , then not three distinct ( nor separate ) Persons , neither can one be several by himself from another . T.V. That the Father , Word , and Holy Ghost , are three persons , pag. 13. is to be found in the Scriptures , God hath revealed it in his Word , — the Scriptures hath revealed , that there are three distinct persons in one Divine Essence , pag. 26. Is Scripture truth , pag. 4. great truth . Contr. T.V. In this Mystery of the Trinity we must exercise our Faith ; Though we cannot clear it to our selves by Demonstration ( Reason cannot demonstrate it unto us , pag. 26. ) 't is such a Mystery that doth exceed the most enlightned and clear-sighted Christians . Contr. T.D. For Person , Aquinus defends , — I chuse to borrow that of the Learned Wotton , — the Trinity's a Mystery so high , that it rebates the sharpest edge of humane understanding , p. 83. Obs. If this Mystery be so apparent in Scripture , why can they neither demonstrate it , nor clear it to themselves ? We should desire no clearer demonstration then clear Scripture ; surely whilst they cannot clear it ( and their distinctions ) to themselves , they are not like to clear them unto others ; but instead of Scripture proof and demonstration , we must either aquiesce with what their humane understandings can produce from Aquinas , Wotton , and Aristotle , &c. or else we are like to be most bitterly railed against , by these our Opposers . T.V. The three Holies , Isa. 6.1 . signifie the three persons , ( Contradiction ) the Lord of Hosts , the One God , pag. 33. Contr. J. O. Contradicts T. V. pag. 45. where he saith , That of Isa. 6.1 , 2. three Holy , Holy Holy , is the Lord of Hosts , the whole Earth is full of his glory , applyed unto the Son , Joh. 12.41 , 42. Obs. How palpably one Contradicts another ; one saying the three Holyes signifies three Persons ; the other ( viz. J.O. ) saith , They are applied to the Son , who is but One. This Doctor Owen should correct his Brother Vincent . T.V. The Son being Eternal , this Generation must be Eternal , the personal property of the Son is to be begotten , pag. 36. Contr. T. V. They are three distinct persons from their distinct personal Acts , — ( Contradiction again ) Infiniteness is not applicable to the three distinct personallities , pag. 45. The Son of God is God , is infinite in Power , in Wisdom , and Goodness , and Eternal , pag. 30. Obs. Here manifest Contradiction to himself , shews it self ; as much as to say , That either the Son of God is eternal , and yet not infinite ; or else , That the Son of God being eternal , is not a person distinct from God ; if a Person be not infinite ; but yet the Son of God is infinite in Power , Wisdom , Goodness , &c. How ever these can be reconciled , I leave to the ingenious to judge . T. V. The Father , Word , and Holy Ghost , are three subsistences , pag. 13.43 . not three substances , pag. 13. They are three distinct subsistents , pag. 27. A person is one individual subsistent rather , T.D. pag. 2. Obs. Here they are now put to it what to call them , being not three substances , as T. V. saith , they call them three subsistences . But now it must be subsistents rather . But then in Contradiction to both , Doctor Owen saith , The Holy Ghost is a substance , — a personal subsistence . What differs now between substance and subsistence ? T. D. What the Scripture hath revealed to us , concerning that distinction in the God-head , cannot be apprehended under any other Notion or Resemblance ; which therefore we attribute to God , pag. 3. We know not what to call those three but persons . Contr. T.D. Of the Father , Word , and Spirit , &c. ( from 1 Joh. 1.7 . ) Now all Witnesses , properly so called , are persons , pag. 5. — Then these Witnesses must needs be distinct , pag. 7. Obs. Why is not that Scripture produced all this while , if there be such , as reveal your distinctions and notion of persons in God ? And , why do you not know what to call those three in Heaven but Persons , when T.D. knows how to call them Witnesses ; What ignorance and Contradictions are here ! T. V. From Matth. 3.16 , 17. Herein is a distinction of all the three persons ; — The Son cloathed in Flesh ; The Spirit in the shape of a Dove ; The Father in the Voice , &c. pag. 34. Contr. W.M. The Father , Son , and Holy Ghost , being of an infinite Nature , are three Persons , — Co-essential , Co-equal , Co-eternal , pag. 29. Contr. T.V. The Son being Eternal , his Generation must be Eternal ; the personal property of the Holy Ghost is to proceed from the Father and the Son , pag. 36. Obs. Quest. But was Christ , being cloathed with Flesh , or the Spirits appearing in the shape of a Dove , or being sent , from Eternity ? are these pertinent proofs of their distinct personalities , which are reckoned Co-eternal ? &c. And whether , or to whom was the Spirit sent from Eternity ? T.V. The Holy Ghost is God which W.P. doth deny , pag. 32. his denyal of the Divinity of Christ is plain , pag. 28. Contr. T.V. The Unity of the God-head is not denyed by the Adversaries I have to do withal , pag. 28. Obs. So here the same person that is accused for denying the Divinity of Christ , is in these latter words cleared , as not denying that Unity of the God-head , and to be sure he doth confess the Father , the Word , and the Spirit to be One , being one Divine Substance , and so One God. T. V. The Son is God co-essential , co-equal , co-eternal with the Father , — Christ is infinite in power , wisdom , and goodness , eternal , pag. 29 , 30. T. V. In regard of his humane Nature , the Jewes speak truth , Joh. 8.57 . Thou art not yet fifty years old , as he was a Son of Abraham , and born many generations after him , pag. 31. Obs. Quest. And was not he a Person as he was a Son of Abraham , not fifty years old , if he was ( as I never heard any yet deny , and your Doctrine supposes a Trinity of distinct Persons , as being co-eternal , co-equal , &c. ) doth not this then render Christ ( as a Son of Abraham ) to be a fourth person ? 2. Touching Pardon and Satisfaction . T. V. That God never doth , nor will , nor can pardon any sinner without Satisfaction made to his offended Justice for their sins , because his Holiness , Righteousness , and Truth obligeth him to take Vengeance upon all * that have transgressed his Law , pag. 54. T. V. Christ the eternal Son of God , the second person of this glorious Trinity , — the Doctrine of Satisfaction depending upon this person , — The Lord Jesus Christ proved to be God equal with the Father , pag. 54. Contrad . T. D. Many of us do not affirm any impossibility of forgiveness without Satisfaction ; and for my part , though I know some worthy Persons do deny W. P 's affirmative , yet I cannot joyn with them therein , for to me it is evident , that God is free in his Determinations , what Attribute he will manifest , pag. 17 , 18. Contrad . T. V. God proclaims himself to be gracious and merciful , pag. 60. He is exalted upon the Throne of his Mercy , ready to forgive * sinners , pag. 60 , 61. God was at the Charges of his own Satisfaction , Job 33.24 . pag. 62. Obs. Then it appears , That God had Power to shew himself Gracious ( he willeth not the Death of sinners , but rather their return ) and Merciful , ready to forgive sinners ; ( upon Repentance ) he being at the Charges of his own Satisfaction ( as is said ) in giving his Eternal Son ; who is confessed to be God equal with the Father ; all which in the best sense amounts to this , That God satisfied himself with his own Gift , and without performing his own Will , he could not be satisfied ; And who ever doubted , or made question or Controversie of that , if it were so taken ; but this proves not their unscriptural terms , phrases , and notions of Law supposed in the case , nor yet that God took vengeance on Christ instead of all Transgressors , and they to go free , and yet still sin . T. V. It was necessary that the Person that should make Satisfaction should be a Man , because none but a Creature could suffer , pag. 55. Contrad . T. V. It being impossible for any finite Creature to make plenary Satisfation to the infinite Justice of God which requireth an infinite Satisfaction , pag. 54 , 55. If Christ had not been God as well as Man , the Sufferings and Satisfaction would have been but finite . Obs. First , This Person that should make satisfaction by suffering and death , it seems now is counted a Creature , which yet as such , could not satisfie infinite Justice ( as Contradictorily is confessed ) But as before it 's said , He was the Eternal Son of God , proved to be God , equal with the Father ; but now ( in Contradiction again ) it was as God and Man that he satisfied , whereas it was not as God that he suffered and died ; but we confess that God was in Christ reconciling the World to himself . T.V. Christ did bear the punishment of our sins ( viz. the curse and punishment our sins deserved ) that he might give Satisfaction unto God's Justice , pag. 57 , 58. Obs. Query . But did God undergo that punishment ? surely nay : Or , did Christ as man , undergo that eternal Punishment , Death , and Curse due to sinners ? Could Christ's Death , or Temporal Sufferings be Eternal ? Yet still we confess , That God both had , and hath still full satisfaction and pleasure in his Son Christ the Anointed , the Lamb that was offered without spot to God , a Sacrifice for sin , though your abuse of Christ , confusion and darkness in stating your Matter we cannot own as proceeding from any sence or savour of Christ , either as a Sacrifice or Saviour . T.V. His Righteousness obligeth him to take vengeance upon all that have transgressed * his Law , pag. 54. Our righteousness are as filthy Raggs . Contrad . T. V. He doth Exercise his Justice freely as he doth love his Image in his people freely , pag. 65. Obs. Then your filthy Raggs cannot cover you from his vengeance , for therein you are not in his Image , which he loves freely in his People , and yet you would be accounted his People , where you are , it 's high time for you to Repent , and no longer cover your selves with such Raggs , polluted Garments , — For God will lay you bare and naked . 3. Of Justification . T.D. There is no need of inherent Righteousness for Justification , — ( Contradiction ) — But yet there is need of it to make us meet for Heaven , Col. 1.12 . pag. 45. Contrad . Inherent gives us a fitness for the injoying of it ; ( it lying in Communion with God ) without likeness of disposition , there can be no liking of each other , pag. 46. Obs. What then are persons in a Justified state while they are neither meet for Heaven , not fit to enjoy it ? nor yet partakers of that which makes like to God , and brings into Communion with him ? Which is this inherent Righteousness of Christ ( as it is called ) which T.D. hath shut out as not needful for Justification , — contrary to plain Scripture , 1 Cor. 6.11 . Rom. 2.13 . Jam. 2.21 . Heb. 12.14 . T.D. Satisfaction is a compensation or recompence made to God for injury done him by sin , which may be both by doing and suffering — Vindictive Justice . Contrad . T. V. Godliness is enjoyned upon all , pag. 67. Obs. How then did Christ undergo infinite Wrath from offended infinite Justice , that sinners and sin deserved , when he never sinned ? For here every one is to obey , and answer the pure Law of God , viz. by Godliness ; and if Godliness be enjoyned upon all , I ask , must all remain in a sinful ungodly state ? and Commands to Perfection be construed but as the measure of our duty , according as T. D. saith , pag. 57. who formerly affirmed also , That the righteousness of the Law might be fulfilled in us , was meant in Christ , and not in our persons ; so , then must we look on Christ as his being Godly , Righteous , Obedient to Death , for men , fully to satisfie and take off the Righteous Injunction laid upon them to Godliness , perfect Obedience , &c. That it is to be meant , Christ must be perfect for us , he is to be only the subject of all those Commands enjoyning perfect Obedience , Righteousness , and Holiness , and not we , which is as absurd , and all one as to say , That when God Commands us by his Grace not to sin , but to be perfect , ( or perfectly to deny ungodliness and worldly lusts , and to live godly , soberly , &c. ) — That he all this while intends his Son Jesus Christ as the subject of these Commands ; And whereas he never said , Son Jesus Christ , Do not thou sin , be not thou ungodly , do thou deny worldly lusts , live thou godly , soberly , be thou perfect for all , and it shall satisfie me fully , instead of Perfection or Righteousness in men , seeing none can be perfect or free from sin in this life , &c. But this absurd Course , is the current , tenour , and intent of our Opposers Doctrine ; And yet they must confess , That Christ never sinned , nor could sin , neither was there guile found in his mouth ; so their presenting him only as the subject of perfect Obedience , and not Men , or Believers ; is all one as to say , That all those Commands directed to us for that end , was only intended to Christ ; for T.D. construes his Satisfaction and Payment [ in men's stead ] to consist in both Doing and Suffering , viz. Both in Christ's Obedience and Subjection to the Law , and God's Precepts ; as also to its Penalties and Curses , pag. 19 , 20. But T. V. layeth it upon his Death in their room ; and thus they manifestly Contradict themselves , whereas God was alwayes well pleased or satisfied in Christ , both in his active obedience , and also in his passive subjection to suffering death ( as man ) even in all his whole Conversation , Ministry , Life and Death for Mankind , he being a perfect Sacrifice for sin , but God is not therefore satisfied with man out of Christ , or out of obedience to the Law of his Spirit , but as he comes to be found in Christ , having and possessing his Righteousness within , and the Life and Effects thereof , which doth not admit of sin and imperfection term of life , seeing as is Confessed by T.D. and T.V. That God loves his Image in his People freely , and without likeness of disposition , there can be no likeing of each other ; And surely the Image , likeness , and disposition of God in his People , is pure and perfect , which sin and imperfection bears no resemblance of . T.V. No persons being the subjects of Gospel Justification , but as ungodly , that is , as having sinned . Contrad . T. V. Where he removeth the guilt of sin , he also removeth the filth of sin ; Justification and Sanctification being unseparable Companions , — Justification is never without Sanctification . Obs. See the apparent Contradiction here in this latter to the former ; for here note then , That no Persons are the subjects of Gospel Justification , as ungodly , or as in their sins ; but as being sanctified , and the filth of sin removed ; so then justified not in sin , but in the Truth and Righteousness of Christ ; they being washed , cleansed , and sanctified ; and only such are they that are Justified in the Name of the Lord Jesus , and by the Spirit of God , — 1 Cor. 6.11 . T. D. Satisfaction is not a Scripture phrase , but the thing is found there , to wit , a Compensation made to God for the injury done him by our sin , which may be by doing , or suffering , or both , Justice that is Vindictive , pag. 19. Contrad . T. D. Those places that speaks of the turning away of Divine Wrath by Christ's Obedience , which Wrath is but an Inclination to punish , pag. 22. — Christ's Obedience cannot properly work upon God's Will. [ Contradiction again . ] Contrad . T.D. The Deliverer undergoes that Evil in kind or equivalently , which he that is Delivered , should have undergone , pag. 24. Obs. What Evil was it that sinners deserved or should have undergone ? do you not confess it was the Wrath and Vengeance of God , Hell , Everlasting Damnation , and Punishment from his just hand ? And did Christ the Deliverer undergo all that ! What a strange Object is he here rendred ? and yet he was both God and ( innocent ) Man ? But how doth this hold with that before , That it was but an Inclination to punish ? What apparent Ignorance and Contradiction is here ! And is this the great Glory , Power , Soveraignty , Divine Love , Mercy , and Goodness that you ascribe to the infinite God , to lay such a limit upon him , as that he could not forgive , pardon , or pass by former offences , without exacting not only full Payment , but Revenge and Punishment upon the Surety ( viz. his innocent beloved Son ) even the same in kind due to the Transgressors ; whereas the Scripture saith , The Chastizement of our Peace was upon him : which is not the same with Everlasting Wrath and Vengeance from the immediate hand of God ( which I cannot believe was so laid on Christ ) whose Mercies are over all his Works , and particularly mankind , but his Wrath is revealed against all ungodliness . T.D. Upon actual Faith he layeth aside his anger quite , and becomes our friend , pag. 33. Obs. Then it appears his Anger is not quite laid aside , nor Friendship with him obtained till Actual Faith ; How has T. D. overthrown and given away their Cause herein ? Faith and Repentance must be Experienced , or else Anger is not quite laid aside . T. D. Though the thing be true and owned by us , viz. That Christ could not satisfie God's Justice as Man , — or as God singly , p. 34. Obs. Could not God satisfie himself ! What a strange limitation is here laid upon the infinite God ? And surely as God-Man , ( as your term is ) he was not under the same Evil , Wrath , or Everlasting Punishment , which was due to the Transgressors . For God did not deal so with himself , but he commended his Love to us in that while we were sinners Christ died for us , he died for our sins , but was raised for our Justification ; it was Christ that died , ye● , rather that he is risen again . T. D. The Father's gift of the Son for our Redemption depends on nothing but himself , — Our Doctrine represents not the Son kinder than the Father , — The Father and Son as God , are equally kind to man , and equally angry at man's sin , p. 36 , 37 , 38. Obs. If equally kind to man , then why did T.V. lay such an Impossibility on God of freely pardoning ? [ But then doth T. D. think he amends it , by considering God as a Creditor , and so as a private Person ? pag. 32. Where proves he this in all the Scriptures ? ] And if the Father and Son be equally angry at man's sin , then man must Repent , and forsake his sins before their anger be wholly removed , or either fully pleased , or satisfied concerning man ; For where was there a third Person substituted to pacifie the Anger of both ? Howbeit God was well pleased , and fully satisfied in Christ , and concerning all his Works , Sufferings , and Sacrifice , in order to man's Salvation ; and we are accepted in the Beloved of God , for whose sake , and in whom we have received Remission , Righteousness , Life , and Peace with God , having received Christ ( the Righteousness of God ) for that end . T. D. A state of freedom from sin is not attainable in this life , and yet commanded , Matth. 5.48 . and that no man ever did attain a state of Perfection , pag. 55.57 . T.D. Christ was not ashamed to call us Brethren , Heb. 2.11 . that is fellow subjects , for being one in nature with us , he becoms one with us in an obligation , &c. pag. 20. J.O. Christ gave himself for us , that he might Redeem us from all iniquity , 1 Pet. 1.18 . pag. 160. — It would altogether unbecome the Holy God to pardon sinners that continue so to live and die in their sins , p. 179. T. D. That Mystical Union betwixt Christ and his People , by their dependance upon him , in all the good they do , — is as near and intimate as that of the branches upon the Vine , by vertue of their natural Union in bearing fruit , pag. 47. Some Passages out of Edward Stillingfleet's Discourse of the Sufferings of Christ ; which are evidently Contradictory to John Owen , and Tho. Danson . PAges 269 , & 270. The state of the Controversie hath been rendered more abscure by the mistakes of some who have managed it with greater zeal [a] than judgment ; — they have shot over their Adversaries heads , and laid their own more open to Assaults . It is easie to observe , That most of Socinus his Arguments are Levelled against an Opinion , which few , who have considered those things do maintain , [b] and none need to think themselves obliged to do it , which is , That Christ paid a proper and ridgid Satisfaction for the sins of men , considered under the notion of Debts , and that he paid the very same which we ought to have done , which in the sense of the Law is never called Satisfaction , but strict Payment ; Against this Socinus Disputes from the Impossibility of Christ's paying the very same that we were to have paid , because our penalty was eternal death , — and that as the consequence of inherent Guilt , [c] which Christ neither did , nor could undergo . — If a Mediator could have paid the same , then the Gospel had not been the bringing in of a better Covenant , but a performance of the Old , pag. 271. But if there be a Relaxation [d] or Dispensation of the first Law , then it necessarily follows , That what Christ paid , was not the very same which the first Law required ; for what need of that , when the very same was paid that was in the Obligation . [e] But if it be said , That the dignity of the Person makes up what wanted in the kind or degree of punishment , this is a plain confession , That it is not the same , &c. [f] Besides , if the very same had been paid in the strict sense , there would have followed a deliverance ipso facto , for the Release immediately follows the payment of the same ; and it had been Injustice to have required any thing further , in order to the discharge of the offender , when strict and full payment had been made of what was in the Obligation ▪ [g] But we see that Faith and Repentance , and the Consequences of those two , are made Conditions on our parts , in order to the enjoying the benefit of what Christ hath procured ; so that the Release is not immediate upon the Payment , &c. Page 272. We are to consider that these very Persons assert , That Christ paid all for us , and in our name and stead ; so that the payment by Christ was by a substitution in our room ; and if he paid the same which the Law required , the benefit must immediatly acrue to those in whose Name the Debt was paid ; for what was done in the Name of another , is all one to the Creditor , as if it had been done by the Debtor himself ; But above all things , it is impossible to reconcile the freeness of Remission , with the full Payment , &c. — Neither will it serve to say , That though it was not free to Christ , yet it was to us : for the Satisfaction and Remission must respect the same person , for Christ did not pay for himself , but for us ; neither could the Remission be to him , &c. — It is impossible the same Debt should be fully paid , and freely forgiven ; much less will it avoid the difficulty in this case to say , That [h] it was a refusable Payment , for it being supposed to be the very same , it was not in Justice refusable , &c. pag. 173. Thus when our Adversaries Dispute against this Opinion , no wonder if they do it succesfully ; but this whole Opinion is built upon a Mistake , That Satisfaction must be the payment of the very same ; which while they contend for , they give our Adversaries too great an advantage , and make them think they triumph over the Faith of the Church , when they do it only over the mistake of some perticular Persons , * p. 275. They make the right of punishment meerly to depend on God's absolute Dominion , and that all Satisfaction must be considered under the notion of Compensation for the injuries done to him , — [h] But if we can clearly shew a considerable difference between the Notion of Debts and Punishments , if the right of Punishments doth not depend upon meer Dominion ; and that Satisfaction by way of Punishment , is not primarily entended for Compensation . It is lawful for a man to forgive all the Debts which are owing him , — althoug they assert , That the Justice of God doth never require Punishment in case of Repentance ; but withal they assert , That in case of Impenitency , it is not only agreeable , but due to the nature and decrees , and therefore to the rectitude and equity of God not to give Pardon : If this be true , then there is an apparent difference between the notion of Debts and Punishments , &c. Thus far Edw. Stillingfleet . Obs. Hereby the Reader may see how contrary to Dr. Owen and T. Danson's Notions of Law , Dr. Stillingfleet hath reasoned , and hath seemed to shew more Moderation , and offer more Reason ( in his way and method ) than they have done in these matters : These Passages I was willing to Relate , that the World may see how Inconsistent and Opposite these Doctors , and Learned men , ( so accounted ) are in their Notions , and how they cannot agree among themselves , and also what Confusion men are apt to run into , when they keep not to the plain language of the Scriptures ; Besides had the despised Suffering Quakers but appeared ( as from themselves ) after this method against J. O. and his Brethren , as E. S. hath done , what an offence would it have been unto them , and how ready would they have been to muster up their Forces , and send out their reviling Books * against us , hoping thereby to gain the more favour and esteem , as , Defenders of the Faith of the Church , &c. whereas , it is not the Faith of the Church they defend in their mistakes , whereby they have obscured the state of the Controversie , by managing it with more Zeal than Judgment , according to E. S. his words : Now they may Answer themselves in their Contradictions , and see if they can Reconcile their own Work , before they further meddle against others ; for in the state they are in , the more they strive , the more they 'l Confound themselves , and work their own overthrow . As for their Reviling and nick-Names they give men , that differ , they are but poor Arguments for Confutation , when they are rather to prejudice the Ignorant , than to manifest Truth . Howbeit , whatever men's Notions , or Opinions be , touching Christ or his Sufferings , we have not our Religion and Experience thereof from them , they being uncertain , and weak , in comparison of the Living Truth it self , which in Christ and his Light , is received ; and not in men's Traditions and Notions : And that all may come to know the certain Principle or Light of Christ within , to wait in , to know the Power of Godliness , and those things which concern Life and Salvation : This is the desire of my Soul , for all such as feel a want of true Satisfaction and Peace in their own Souls . Some Passages of Edward Stillingfleet's Sermon Preached before the King , March 13. 1666 / 7. which was Printed by his special command . [a] HE who hath appointed the Rewards and Punishments of the great Day , will then call the Sinner to Accompt , not only for all his other sins , but for offering to lay the Imputation of them upon himself . We have the greatest reason to lay the blame of all our Evil Actions upon our selves , as to attribute the Glory of all our Good unto himself , pag. 16 , 17. [ b ] That God had designed ( they are ready to say ) That man should lead a life free from sin ; Why did he confine the Soul of man to a Body so apt to taint and pollute it ? But , who art thou , O man , that doth find fault with thy Maker ? &c. pag. 17. [b] He hath offered us the assistance of his Grace , and of that Spirit of his , which is greater then that Spirit which is in the World ; He hath promised us those Weapons , whereby we may withstand the Torrent of Wickedness in the World ; we have not only sufficient means of Resistance , but we understand the Danger before hand , pag. 19. [b] Their Consciences still rebuke them sharply for their sins , then in a mighty rage and fury , they charge God himself with Tyranny , as laying impossible Laws upon the Souls of men . But if we either consider the Nature of the Command , or the Promises which accompany it , or the large Experience to the contrary , we shall easily discover that this Pretence is altogether unreasonable ; for , what is it that God requires of men , as the Condition of their future Happiness , which in its own Nature is judged Impossible ? Is it for men to live Soberly , Righteously , Godly , in this World ? for that was the end of Christian Religion , &c. Is it to do as we would be done by ? Is it to maintain a Universal Kindness and Good Will to men ? That indeed is the great Excellency of our Religion , that it so strictly requires it ; but if this be impossible , farewel all good Nature in the World , pag. 21 , 22. [b] Their own mouths will Condemn them , when they charge God with laying impossible Lawes upon Mankind . — Yet such is the unlimited Nature of Divine Goodness , and the exceeding Riches of God's Grace , that he makes a large and free offer of Assistance to all those who are so senseable of their own infirmity , as to beg it of him : And can men then say the Command is impossible , when he hath promised an assistance sutable to the nature of the Duty , and infirmities of men ? pag. 23. — Hath he not made use of the most obliging motives to perswade us to the Practice of what he requires , by the infinite discovery of his own Love , the Death of his Son , and the Promise of his Spirit ; and what then is wanting , but only setting our selves with a serious Obedience to them , to make his Commands not only not impossible , but easie to us , pag. 24. Thus far E.S. Obs. Here observe , That E.S. hath Asserted Truth , contrary to the Presbyterians and Independants : 1st . On the behalf of the Freeness and Sufficiency of God's Grace to Mankind , for the Fulfilling or Obeying of God's Commands . 2dly . In his Asserting the Possibility of man's Obeying them thereby , which amounts to Perfection and Freedom from Sin , as being attainable by those Divine Helps that God affords man for that end . 3dly . In Reproving them , that being sharply rebuked in their Consciences for sin , do charge God with laying impossible Lawes on men , which is no less than to charge him with Cruelty , or Tyranny . The CONCLUSION . The sum of the Controversie between us and our present Opposers , consists in these following Heads . 1st . FIrst , I Affirm , That their distinguishing the Deity , or God-head into Three separate ( or finite ) Personalities , and to reckon the Father , Son , and Holy Ghost not Infinite , is Anti-scriptural , Erroneous , and Blasphemous . 2dly . That their Affirming Christ not to be Innocent but Guilty of our sins when he Suffered ( is Blasphemous ) and so their deeming , that the Suffering he underwent , was the same Revenge or Vengeance from God ( which they term Vindictive Justice ) that 's due to Wicked men , Reprobate Angels , and Devils ( this is false also ) and that upon that ground , their stating the matter of Satisfaction to Divine Justice , as otherwise , It being impossible 〈◊〉 God to Pardon , &c. All this is to charge God with Injustice and Cruelty against his Innocent Son , and is , in the first place , Blasphemous against Christ ; and in the next , its Impious , to the dishonour of both Father and Son. 3dly . Their Affirming Christ but to have died but for a few , and not for all men ; and that his being a Propitiation , or Sacrifice , is but for some of all sorts ( of Jewes and Gentiles ) and not for the sins of the whole World , is contrary to plain Scripture , and repugnant to the free Grace and gift of God to all . 4thly . Their Affirming , That Christ doth not enlighten every man with a spiritual saving Light , but with a natural insufficient Light ; is an Erroneous Doctrine of Darkness , and Antichrist , and repugnant both to Christ , and God's free Grace , and Love in him to Mankind . 5thly . Their Affirming Perfection , or freedom from sin , not to be attainable in this Life ; and so their arguing for sin term of Life , is Antichristian , and of the Devil ; being against the Commands and Promises of God , and against the Power and Coming of Christ , and frustrates the end of his Suffering , Sacrifice , and Manifestation . 6thly . Their Notion of Imputation of Christ's Righteousness , to impure , sinful , rebellious Persons , who are not partakers of it in themselves , nor yet in that Faith which purifies the heart ; and thereupon their reckoning them Righteous in God's account , is a false Notion , and none of God's , nor Christ's Imputation ; but as Gross , Erroneous , and Impious , as their imputing sin to Christ as not being Innocent when he Suffer'd , but Guilty , &c. 7thly . And their Affirming men to be Justified , or in a Justified state , by an Imputed Righteousness , whilst actually sinful and unjust ; is as false , and as great abomination , as he that Justifieth the Wicked , and he that Condemneth the Just ; or as they are that Condemn Christ as not being Innocent , and Justifie sinful men ( or Hypocrites ) as being Righteous , whose Faith is but empty , dead , and feigned . 8thly . So their Affirming men to be Imputatively Righteous , when inherently and actually sinful ; or Imputatively saved , when actually damned : And all their Doctrines that tend to dishonour God , or Christ , and to give People ease and liberty in sin , are to be denied as Erroneous , Antichristian , and Devillish . And here in opposition to our Ridgid Opposers , both those of Presbyterians and Independants ( concerned in these Doctrines ) I further Affirm as followeth ; First , That the Three that bear Record in Heaven , the Father , the Word , and the Spirit ( or the Father , Son , and Holy Ghost ) are One , and inseparable ; no where in Scripture called Three separate Persons , nor finite in Personalities ; though three [ in manifestation ] and so testified of ( as Three Witnesses ) for the Confirmation of the Testimony of the Gospel . Secondly , That Christ was Innocent and not Guilty when he Suffered ( he was Just that Suffered for the Unjust ) seeing he freely , in the Love of God to man , gave and offered himself , by the Eternal Spirit , a Lamb without spot to God ; so that he was an Offering well pleasing , a sweet smelling savour , and so a most acceptable and satisfactory Sacrifice to God for all men . — It being also possible for God , and he doth Pardon men upon Repentance for Christ's sake , without either accounting Christ not Innocent or Guilty of men's sins , and without either exercising the same Rigour of Punishment , Eternal Death , or Vengeance upon him , that 's due to Reprobates and Devils : For it was in one and the same Love , mutual Condescention , and a Spirit of Compassion and Forgiveness , both in the Father and in the Son , towards Mankind , that Christ was given a Ransom , or in which ( as it 's said ) God sent his Son , and Christ gave himself , &c. Thirdly , That Christ gave himself a Ransom for all men , and by the Grace of God * tasted Death for every man , being a Propitiation for the sins of the whole World , to shew forth , and give Testimony of God's Love and Grace towards all Mankind . Fourthly , That Christ inlightens every man that cometh into the World , with a spiritual saving Light , which they that believe in , and follow , do receive Life in him the true Light ( however Darkness oppose or deny it ) and they that reject , or hate his Light , are condemned , and left without excuse before the Lord by it . Fifthly , That Perfection and freedom from sin , is attainable in this Life to all that believe in the Power of Christ for that end , what ever the Devil and his Ministers say to the contrary . Sixthly , That while Persons are impure or sinful , not experiencing the Work of God in them , nor the Living Faith in it's Operation , nor Sanctification in them , God doth not impute Christ's Righteousness to them , nor reckon it theirs , they being out of it in the Unregenerate state , not come to know the Image of God renewed in them ; for men are not imputedly Righteous when actually sinners ( as impiously hath been Asserted ) nor imputedly saved , when actually damned ▪ no more then imputatively Saints , while actually Devils . Seventhly , Neither doth God account men Justified , or reckon them Righteous , whilst they are really unjust , being reproved and judged as Unrighteous by his Light and Spirit in them ; for God's accompts and reckonings are true and Righteous , and he Just and True in all his wayes , and his Judgments are Right , and he can no more therein Contradict his own Light , in Man , or it's Judgment and Testimony , than he can oppose or deny himself . Eighthly , The Unrighteous shall not inherit the Kingdom of God ; and the Wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men ; they that are ( or continue ) actually sinful and polluted , are neither acquitted nor Righteous in God's account , but must bear their Iniquity , which will be their ruine , unless they Return and be reconciled in their minds to the Light of Christ within ( which reproves them of sin and evil ) and so except men Repent and forsake their sins , they shall surely perish ; they that neglect the great Salvation , cannot escape Condemnation . — If I sin against thee , then thou markest me , and thou wilt not acquit me from mine Iniquity , Job 10.14 . Psal. 32. God imputes sin to none , but them in whom it is in being ; so he imputes nor Righteousness to any , but them in whom it is ; as the blessed man , to whom God imputeth not sin , &c. in his Spirit there is no guile . Finally , All that profess to be Ministers of the Gospel , and Teachers of others , ought to Preach or Teach nothing but what may make , or tend to the Glory of God , and Honour of Christ Jesus , in the Exaltation of Truth and Righteousness in the Earth , and all the Contrary ( as all sin and sinful Doctrines , with all sin-pleasing and sinners-soothing Principles ) to be abhorred , rejected , and opposed by all professing Christianity , that tender the Honour of Christ , and desire the Exaltation of his Kingdom , which stands in Righteousness . Notes, typically marginal, from the original text Notes for div A65863-e5970 T.V. his Contradictions . Notes for div A65863-e8460 W. Madox . * Christ's Divinity owned . * The Vnity of the Deity and Divinity of Christ , Asserted . * A poor Tryal . * The Father , the Word , and the Spirit , truly confessed by us , according to the Scriptures ; but these Priests mis-calling them , denyed . * See our Opposers blasphemous Distinctions , and Contradictions . * W. M's Rayling . * Presbyters vain & prophane babling , confusion and blaspphemous work . * Contradictions . * The Pit they have digged for others , they are fallen into themselves . Notes for div A65863-e11630 Here you may see T.V. his invented un-scriptural riddle . Notes for div A65863-e13560 * Yet [ in Contradiction ] they other whiles state it as an Act of Law , and Contract between Creditor and Surety , depending on Christ as a second Person ; but [ in Contradiction again ] 't is as God-Man , ( as their words are . ) * Where then is his absolute Power and soveraignity so much profest ? Confusion and Distractions . * For a life in sin , is not God's terms . * But J. Owen confesseth otherwise , That God requireth Faith and Repentance in Sinners antecedently to their Participation of Pardon . * This being God's Pleasure in both , where do the Scripture , call it his Vindicative Justice upon him , as T. V 's words are ; which J. O. and T. D. call Vindictive Justice ; but by what Scripture we know not ; for the Scripture calls it , the Chastizement of our Peace that was on him . * The Souls that he hath made , his Justice doth not with-hold pity from them to gain upon them . Heb. 12.9 , 10 , 11. Notes for div A65863-e17030 * It was Christ's Persecutors that charged , or imputed Sin , Guilt , and Blasphemy to him ; and so such they are that impute Righteousness to wicked or sinful Persons . T.V. Notes for div A65863-e19200 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Three Witnesses . Page 14. Page 16. ‖ Here they deny the full satisfaction ( or plenary , as they call it . ) ‖ Here T. D. hath shot at us in the Devil's Bow ▪ as formerly he confessed he did . ‖ But man in the faln state is worse then meerly a Debtor ; for he is a Malefactor , guilty of high Offences and Crimes against the pure Law of God , for which he must feel Justice in the Ministration of the Law and Sentence of death inwardly upon the Transgressor , before he receive and enjoy the attonement , ransom and peace with God. ‖ Though God was alwayes well pleased and satisfied in Christ , in his doing and Suffering , and as he was a Sacrifice for Sin ; yet this is not enough for us to profess and believe , without knowing the Work of Christ , and Effect of his Sufferings and Righteousness within , and his Spirit to make intercession , &c. Rom. 8. Phil. 3.9.10 . Of Justication . To Justifie , what it is . Of Perfection . Of the Light within . Of the Scriptures . Of Baptism and the Lords Supper . ‖ Rather Hireling at Sandwich . Galat. 3.4 . Chapters . Of the Resurrection . 1 Cor. 15.35 , 36 , 37 , 38. Notes for div A65863-e27180 Pag. 156 , 157 , and 160. Pag. 163. and 176. Pag. 178. and 180. ‖ But what a strange instance is that of J. O. that God cannot lye , he cannot deny himself , &c. to prove that he cannot freely pardon sin , &c. pag. 178. as if the one were as much contrary to his nature as the other , and yet upon Faith and Repentance ( which are his gifts ) he doth pardon his Creature man. Note also that J. O. to the Reader saith of his Authors , that many of them do expressly blame some of the School-men , as Aquinus Durandus Biel Tartaretus , for granting a possibility of pardon without satisfaction , as opening a way to the Socinian error ; See here J. O's Authors , & great able learned defenders , how they censure and contradict one another , yet he would have men be wary how they censure them notwithstanding . ‖ Who with his Brethren were fully manifested and confuted by Sam. Fisher in his Book stiled Rusticus , &c. never yet answered by them , nor like to be . ‖ For it was committed into the hands of the Father , and was that day in Paradice . ‖ Whether his Soul's travel and suffering under the burthen of Mans Transgression , also , even till he was in an Agony , or his Body suffering under the violence of the wicked hands to death , and the shedding of his Blood , &c. And why hast thou forsaken me ? Mat. 27.46 . implies a deep suffering for Sinners under a cloud of Affliction ; yet not the Infinite Wrath , or Eternal Death that 's due to the Wicked who reject God's Love and good will that 's tendred in Chirst ; we desire all may have as good an esteem of Christ in his Sufferings , as may be ; but methinks you Professors do ascribe very mean honor to Christ and his Sufferings , who therein reckon him not innocent , but guilty of your sins ; and therefore that he suffered the same Vengeance , or Vindictive Justice due to Reprobate Angels and Devils , is this the Dignity you confer upon Christ ? Oh Miserable ! ‖ For if but a little Storm or Persecution comes to try you , its probable the Back-doors , Back-wayes , Closets , Cole-holes , Garrets or Cock-lofts , with the Back-leads , &c. may stand you , Professors , in some stead , as they have done many of you ; otherwise , if there be no such By-wayes to make an escape , and run away ; the Table spread with Victuals , or Beer and Tobaco may stand for a colour and pretence in your Meetings ( as they have in some of them ) to delude those that shall oppose you , and make them believe a lie , and discover what spirit and religion Independants and Presbyterians are of . Notes for div A65863-e29890 W. M. * See his shuffle here , for neither Nature nor Man simply can be called Three distinct separate Persons , as Peter , James , and John were ; and as they say , the Father , Word , and Spirit , are . Contradict . * That was not Christ. * Where then is the Impossibility in him for it ? see Matth. 19.26 . Luk. 1.37 . Contr. to the former * Not upon his beloved Son Christ. All which Contradict their Doctrine of Imperfection , and prove our Principle ; and then their filthy Raggs of self-Righteousness , and best Performances , which are sinful , are shut out of both Union and Intimacy with Christ , as not proceeding from any true dependance upon him , or that Spirit and Truth wherein the True and Living God is Worshipped by all such as are of the true Circumcision . Notes for div A65863-e33410 In the Margent are J. Owen and T. Danson 's Doctrines . [a] Jo. Owen . For the term of Satisfaction , — the right understanding of the word it self , depends on some Notions of Law , that as yet we need not take into Consideration , pag. 150. [b] J. O. He ( Christ ) bare our sins , or the punishment due unto them , pag. 160. He answered the Law , and the penalty of it , pag. 161. T.D. The deliverer undergoes the evil in kind , which he that is delivered should have undergone , pag. 24. Obs. Here is as much opposition between these men and Dr. Still . as if J. O. should say , It was the very same punishment , &c. but E. S. Nay ; It was not the very same , &c. [c] T. D. Christ when he suffered was not Innocent , and when God required satisfaction of him , it was due from him , &c. [d] J.O. God as supream Ruler , dispenseth not with the Act of Law , but the immediate object , and substitutes another Sufferer in the room of them who are principally lyable unto the sentence , &c. [e] J. O. The Son of God — was upon the account of the Dignity of his Person , able to Answer the Penalty which all others had incurred . [f] J.O. That God — did so lay our sins in and by the sentence of the Law upon him , &c. pag. 166. [g] T. D. God admits of what Christ did on our behalf , as if it had been our personal Act , as the Creditor Cancels the Bond , le ts the Debtor out of Prison , and gives him as Legal a Discharge upon the Sureties payment , &c. Observe T. D's words below , whereupon , 1. I ask if refusable Payment , how then is God bound to take Vengeance , in T. V. his sense ? 2. If another thing be paid , How agrees this with J. O? For , [h] T. D. Supposes , That Satisfaction to be Solutio recusabilis , Refusable payment ; — dum alius solvit , aliud solvitur ; — When another Person then what was obliged makes payment , — another thing is paid , then what the Law required . — * As J. O. T. D. & T. V. they being the Mistakers . [h] T.D. That Christ made a Compensation to God , for the Injury done him by our sin , which may be both by doing and suffering Justice , that is Vindictive . — * For which — see their railing Language [ as Black-mouthed Blasphemers , hiddeous Blasphemers , with Socinian and damnably Heretical Opinions , &c. ] used by T. V. ] They may receive a Check from Dr. Stillingfleet , to the Reader , viz. It may be some will be dissatisfied , that I give our Adversaries no harder Names , but I never found any men convinced by ill Language ; and those we have to deal withal , are too subtile , not to distinguish between loud Clamours and Demonstrations . I leave that Method of Confuting them , to those who have greater Abilities in that way . I think it very Incongruous for us , while we Magnifie the Patience and Meekness of Christ in his Sufferings , to discover our Passion , in Disputing about them . Notes for div A65863-e34320 [a] T. Danson . Christ when he Suffered was not Innocent , and when God required Satisfaction of him , it was due from him ; Christ was guilty of our sin , when he Suffered for it , Synopsis pag. 36. Christ was made sin by Imputation , therefore , so are we made Righteous , pag. 40. [b] T.D. A state of freedom from sin is not attainable in this life ; — No man ever did attain a state of Perfection ( viz. none of the eminently Holy Persons in the Scripture ) pag. 55. Yet Perfection is commanded , — Be ye therefore perfect as your Heavenly Father , &c. Mat. 5.48 . Such Commands are the measure of our Duty , not of our Attainments , pag. 57. [b] T.D. A state of freedom from sin is not attainable in this life ; — No man ever did attain a state of Perfection ( viz. none of the eminently Holy Persons in the Scripture ) pag. 55. Yet Perfection is commanded , — Be ye therefore perfect as your Heavenly Father , &c. Mat. 5.48 . Such Commands are the measure of our Duty , not of our Attainments , pag. 57. [b] T.D. A state of freedom from sin is not attainable in this life ; — No man ever did attain a state of Perfection ( viz. none of the eminently Holy Persons in the Scripture ) pag. 55. Yet Perfection is commanded , — Be ye therefore perfect as your Heavenly Father , &c. Mat. 5.48 . Such Commands are the measure of our Duty , not of our Attainments , pag. 57. Notes for div A65863-e34840 * His tasting Death , was not the Revenge that the Wicked have incurred ; neither is Grace Revenge . 
A93368	----	Soule-reviving influences of the sun of righteousnesse, or Some bright beames of light and love, sparkling from Christ upon the darke and drooping hearts of sin-weakend and clouded believers, even while we are in this solitary wildernesse, not yet arrived at the land of spirituall Canaan; but taking a turne in the darke and dampe valley of the shadow of death. With several evangelicall and heart-winning incouragements to the life of faith in the Sonne of God, notwithstanding our manifold weaknesses and hainous provocations; yea to the keeping up of the same comfort, hope confidence, and joy in him in the sadest straights, of the sorest darknesse. Smith, John, of Badgworth. 1654 Approx. 317 KB of XML-encoded text transcribed from 119 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A93368 Wing S4091A Thomason E1485_1 ESTC R208761 99867683 99867683 120004 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93368) Transcribed from: (Early English Books Online ; image set 120004) Images scanned from microfilm: (Thomason Tracts ; 190:E1485[1]) Soule-reviving influences of the sun of righteousnesse, or Some bright beames of light and love, sparkling from Christ upon the darke and drooping hearts of sin-weakend and clouded believers, even while we are in this solitary wildernesse, not yet arrived at the land of spirituall Canaan; but taking a turne in the darke and dampe valley of the shadow of death. With several evangelicall and heart-winning incouragements to the life of faith in the Sonne of God, notwithstanding our manifold weaknesses and hainous provocations; yea to the keeping up of the same comfort, hope confidence, and joy in him in the sadest straights, of the sorest darknesse. Smith, John, of Badgworth. [32], 205, [1] p. Printed for Giles Calvert, at the Black-spread-Eagle, at the west end of Pauls, London, : 1654. Pref. signed: John Smith. Annotation on Thomason copy: "July. 3.". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Devotional literature -- Early works to 1800. Christian life -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-07 John Latta Sampled and proofread 2007-07 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Soule-Reviving Influences Of the Sun of RIGHTEOUSNESSE , Or Some bright beames of Light and Love , sparkling from Christ upon the darke and drooping hearts of sin-weakned and clouded Believers , even while we are in this Solitary wildernesse , not yet arrived at the Land of Spirituall Canaan ; but taking a turne in the darke and dampe valley of the shadow of death . With severall Evangelicall and heart-winning incouragements to the life of faith in the Sonne of God , notwithstanding our manifold weaknesses and hainous provocations ; yea to the keeping up of the same comfort , hope confidence , and joy in him in the sadest straights , of the sorest darknesse . In a little wrath I hid my face from thee for a moment , but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer . Isa . 54. 8. For Israel hath not been forsaken , nor Judah of his God , though their Land was filled with sinne against the holy one of Israel . Jer. 51. 5. I cryed in mine affliction unto the Lord , and he heard me , out of the belly of hell cryed I , and thou heardst my voyce . Jonah 2. 2. LONDON , Printed for Giles Calvert , at the Black-Spread-Eagle , at the West end of Pauls . 1654. The Preface . To all the truly faithful , the Sons and Daughters of the most High God , as wel those under the form of Presbytery , as those under other administrations , Grace be multiplied , and peace from God our Father , and the Lord Iesus Christ our Head and Hope . Precious Hearts , EVER since any of the light and glory of Christ dawned upon us , since first we saw that morning star of righteousnesse , any of the brightnesse of the glory thereof in those hearts of ours , which once lived in the coasts of Zebulun and Naphtali , in the Region and shadow of death , our life hath remained hid with Christ in God , and is that sparke of glory which hath alwaies attracted the most venemous envies of those men , who make the flesh their residence ; were you lower as Saints , you should be higher as creatures ; The world indeed may outrunne you , and come first to the Meridian altitude of their glory , but surely in the end , the inheritance shall be yours ; their first shall be last , and your last first ; your latter end shall in brightnesse out-shine your beginning . And in the meane time also , your God wil not leave you Fatherlesse in this solitary desert ; his left hand is under your head , and his right hand embraces you . Heaven rains Mannah in the wildernesse : The Lord , who is your Husband and your Redeemer , the Mighty one of Jacob , ( though he may seeme as with Jacob to wrestle with you ) wil be as the dew unto you : the Rocks shall give water in the heat of drought , in the wildernesse shall waters break out , and streames in the Desert . The possession that he hath in you shal for ever entitle you , A spring shut up , and a fountaine sealed . I know nothing you have that is long lived , but Jesus Christ : earth more grosly carnal , and heaven more refinedly carnal , shal passe away , even the kingdome of heaven , so farre as it is made up of forms and administrations , shall wither and die : but the kingdom of God within you , shall remain as Mount Sion , which shall never be shaken . Forget not therefore , your resting place , which is the Lord Jesus , who will come and lead you with his sweet spices , and the savor of his oyntment ; then shal not the consideration that he hath laid his hand upon any of your enjoyments below himselfe , have an uncomly influence upon you . Expect not a bed of rest in the barren wildernesse of your owne performances & righteousnesses , since God hath appointed spiritual Canaan to be your rest ; and in the midst of sinne and miserie , pray in faith , without wavering , that the Lord Jesus would by his Spirit lead you unto that rock which is infinitely higher then selfe , and fix your eie of faith upon that brazen Serpent the Lord Jesus , who is made unto us of God , Wisdome , Righteousnesse , Sanctification , and Redemption : one vision of whose love wil bid defiance to the stoutest of our lusts , and to all the powers of darknesse combined therewith ; yea , to Principalities , and Powers , and spiritual wickednesses in high places ; and in an encounter wil more then conquer them all , so that our David come into the field and engage against them for us . And you who have taken forth so many Lessons in the Schoole of Christ , as well as the poore Lambs of his fold ( for whose sakes chiefly the insuing Treatise is made publick ) are the objects of Satans rancor ; he either tempts us to sinne , and that will cause us to doubt ; or else he tempts us to doubt , and that will cause us to sinne . In the treatise are held forth some of the dewes of Hermon hill , descending upon the parched hearts and spirits of poore sin-weakned believers , with several evangelicall and experimental directions for quieting and establishing a poore soule upon the Rock of ages the Lord Jesus , in the apprehension and assurance of his rich grace , and free love , and in the life of faith in him ; notwithstanding it s owne weaknesses , corruptions , and hainous provocations ; yea , for keeping up the same comfort , hope , joy , and confidence in God at all times , with several reasons and inducements thereunto , and to exult and triumph in God , and the soul-astonishing riches of his grace , making its boast of him all the day long , who wil lead us forth with perfect boldnesse , not only to looke in the face of , but to trample upon the most terrible of our adversaries , sin , our own legal righteousnesse , death , Satan , and hell it selfe , through the great and glorious conquest of our captaine , who hath led captivity captive , in whom God alwaies beholds us , and in whose righteousnesse we shall be found , being not only delivered from this present evil world , but made freely meet to be partake●s of the inheritance of the Saints in light . And surely the bright and glorious appearance of God in you , and the high Spirit of faith and prayer , which hee hath richly powred forth upon divers of you , is so far from leading those to repentance , who ( wondring after the beast ) are bewitched by her , and drunke with the wine of the wrath of her fornications , that it makes them to gnaw their tongues for paine , and blaspheme the God of heaven : The Prince of darknesse can indeed do no lesse then repine to see a stronger then himselfe bind him , and release many of his captives ; And hereupon he with the greater violence bestirrs himselfe in setting the Foxes and young Cubs to destroy the Vines and tender grapes , and endeavours with might and main to let out the wild boare out of the wood , and the wilde beasts of the field into the Vineyard which the Lords right hand hath planted . The Mysterie of iniquity is now grown more mysterious , and deceiving then ever , though in every new change and form mysterious enough to cozen all the unbelieving world , though never so wise and learned . The man of sinne , seeks with all subtilty to set up that in forme and flesh ( and so preserve his kingdome ) which God is doing in Spirit and power ; It is the form of Religion , that is the shelter and thicket wherein this deceiver and his false Prophets lurke concealed ; but yet shall never prevaile to deceive the chosen , faithful , and ransomed of the Lord ; these ( being redeemed from the earth ) shall still be found with the Lamb upon Mount Sion , for that the Lord shines forth light upon them , whereby through their Sonship and unction with him , they doe and shall discover and overcome it ; It is from this unction that you know truth from errour , though it be never so much reproached , and errour from truth , though never so much extolled and magnified by carnal and temporizing Christians . Wherefore you faithful ones , have great cause to keepe upon your watch , inasmuch as the chief design of Antichrist is to seduce the Elect ; for that there are none else in the whole world that either dare , or know how to oppose him , but you ; and he well knows that if he can but prevaile with you , all the world besides wil follow him headlong , as the Gaderens swine ran into the Sea and were choaked . You know that the National Antichristian Clergy , and carnal Priests , are the Sorcerers , who have been so numerous that they have bewitched and deceived all Nations . These are the Merchants who have made the Inhabitants of the earth drunk with the wine of their fornications , and with whom the kings of the earth have beene , and are so friendly , as to commit fornication ; these are they , who by their Jure Divino , ( as they will have it ) have opposed and exalted themselves above all that is called God , or that is worshipped , so that they as God , sit in the Temple of God , shewing themselves , that they are God ; and Lord it over Gods heritage , and the consciences of his people : These are the men who for their judaical hire ( where not sacrificed unto their idol ) snatched by force of the secular power , have ( through their humane learning , Academical degrees , School Divinity , Sacrednesse of their orders , and Ecclesiastical ordination ) led thousands of souls hoodwinkt to destruction : Such Schoole Graduates usually prove Theologi gloriae , and not Theologi Crucis , Divines of glory , and not of the crosse ; and in a word , may easily be perceived to be the Rulers of the darknesse● of this world , even that part of Antichrist which he hath left lurking in this generation , to oppose Christ in Spirit ; take heed therefore , that you neither drink nor sippe of the Clergies cup , lest having drunk thereof , ye ( through the strength of their inchantments ) fall asleepe and be rendred unable to follow Christ further . The Lord is come out of his place to rebuke the boisterous winds , to breake the Cedars , to darken the Sunne and Moone , to shame and confound all humane Policie and power , to staine the pride of all glory , and to bring to contempt all that be glorious , and the honourable of the earth ; and to take vengeance , and do execution upon Babylon ; in order whereunto , he hath stained the Lordly power , and pride of those false Prophets , ( the Prelates ; ) destroyed their Courts , Canons , and other abominations ; this design of his , he is still carrying on ( though he may now seem to be going backwards ; ) the Sunne of Righteousnesse is never retrograde , there shall not a stone be left upon a stone , which shall not be thrown down , shee must be wholly desolate . And as before , the Lord made use of the higher powers for effecting of what was then done , so he wil for the residue in the fulnesse of time , command his sanctified ones , & cal his mighty ones , even them that rejocye in his Highnesse , to fulfil his pleasure upon the great whore ; therefore you that have the Spirit of Christ within you , give the Lord no rest till the Mountaine of his house , be ( according to his own promises ) set up above the mountains , and exalted above the hills , till the new and spiritual Jerusalem , that comes down from God out of heaven , even his true , spiritual Church that through faith , hope , and love lives out of this world , and the element thereof , in the kingdome of his Dear Sonne , be made an eternall Excellencie , and the joy of generations , and until those who have afflicted it , and dominiered over it , be made to come humbly bending to it , and lick the dust of its feete . as the Lord hath promised : Then shall the light and teaching of the Spirit in Scriptures , which have beene forgotten , and stood like a Sparrow upon the house tops , desolate and forsaken , become the only teaching ; Then shall the Lords inheritance that lie as dead and dry bones now in the vally , live ; their nerves and bones being by the Lord knit together , the spirit shall enter into them , and set them upon their feete , and they shal be called the valley of vision . Then shall all low and carnall apprehensions of God which caused doubts and feares , be done away ; there shall bee no night there , nor clouds to hinder the intercourses of Love between God and the soule : his servants shall serve him . You that are spirituall , know that it is also the present Designe of God to pull downe the old heavens , wherein the men of the world would ascend up unto God , even that old building which men for diverse hundreds of yeares have been in seting up , is that hay and stubble , which God by the brightnesse of his coming in Spirit is burning up . Oh therefore earnestly beg of him , that we may shortly see Satan troden under our feet , and the Beast with the false Prophet that wrought miracles before him , cast alive ( in the midst of their deceitfull workings ) into that Lake which burnes with Brimstone for evermore . And that we may hear that shout of Triumph in the Spirituall Church , Babylon is falne , is falne , and is now become an habitation of Devills and uncleane Spirits , which before was the habitation of hypocrites and false Christians ; yet painted over with the most specious and glorious pretensions and shews of Religion and holinesse , that the deceivablenesse of unrighteousness could trick up the Strumpet withall , and that whatsoever hath beene captived into Babylon , may be brought back and set upon Mount Sion ; That the redeemed of the Lord may return , and being filled with the Spirit , and restored to their primitive state , may shine in the perfection of beauty , and holinesse . Then shall all Saints sing in the unity of the Spirit , the song of Moses , the servant of God , and the song of the Lambe . Great and marvellous are thy works , Lord God almighty ; just and true are thy waies , thou King of Saints . It will , I suppose , seeme strange unto many , That I have not ( according to the most general practise ) dedicated these endeavours unto some man in authoritie for Patronage and protection . The matters contained herein , as wel as in the ensuing Treatise , wil appear truth when weighed in the balance of the Sanctuary ; stumble not then at the weakness of the instrument ; what is more usual then for the Lord ( through weak and contemptible means ) to perfect his owne praise ? How doe men prize the dust of Gold ? what a deal of worth is in a little diamond ? despise not the day of smal things , a little starre may light to Christ . The * Doctrines and traditions of men indeed , call for an arme of the Secular power to prop them up withall . But the true doctrine of the word of the Kingdome , hath a standing licence from Christ Jesus , and comes upon the world as the rain and dew , without asking leave of man , or the sonnes of men . what is stronger then truth , whose going forth is as the morning , and riseth up to a glorious day ? To protect truth , and bring forth truth , are the worke , and prerogative royal of that King , whom God hath set upon his holy hill of Sion . And therefore also I commend you unto his protection and guidance , and to the word of his grace , who is able and willing abundantly to support and strengthen us in the inward man , as well during the houre of temptation , which is breaking forth , as at any other time whatsoever , and remaine Your and the truths unfeigned Friend and Servant , JOHN SMITH . THE CONTENTS . A Man may be confident of his Salvation , and yet deluded , and whence such vaine confidence is derived . 1 What it is to be fatherlesse and lost . 4 121 50 The difference betweene faith and presumption . 5 Who are weake Members of Christ . 6 Three properties of true grace . 7 The difference between a weak Member of Christ and an Hypocrite . 10 to 14 Foure differences between the repentance of an hypocrite and that of a childe of God. from 14 to 19 16 Precious and soule-establishing considerations deduced from the Covenant of grace . from 20 to 37 Diverse inviting Characters and soule-winning incouragements of faith . 37 to 40 Eleaven motives and incouragement● to believe . 40 There is but looke up unto Christ Jesus , and salvation is in thy soule , and believing with thy heart , and thou art saved , thou wert saved by Christ before , but now in thy selfe . 43 Five grounds why Salvation is so soone done 46 How God begets faith in an unbeliever . 47 When the soule is come to believe that Christ was made sinne for it ; its doubts are vanquished , and the soul sweetly quieted and setled 48. A Collection of sixteen things , from whence it is that many weake Believers are incompassed with so many doubts , feares and discouragements , together with 21 ▪ severall wayes and meanes to be used by them , for their settlement in the Assurance of the love of God , when they are tossed with tempests and incompassed with discouragements . From 50 to 77 Meanes alone cannot settle a soule 77 Faith in Christ sweetly quiets and settles a soule . 41 , 42 , 49 , 190. 191. 192 , 193 , 194 , 195 , 196 , 197. The poore believers doubts , fears , and discouragements proceed neither from God , Christ , nor the Spirit of Truth . 50 to 53 Nine Reasons against feares and discouragements in a Believer , raised from 41 Isa . 10. 57 The feares of Believers are usually of some of these seaven kindes . 79 With their Remedies . 1. They are , and they are not perswaded their sinnes are pardoned , &c. Ibid. 2. Some are perswaded that many of their sinnes are pardoned , but not some others , which they have most sinned in , &c. 80 3. Diverse feare still God doth not intend them such grace as he proffens and speaks of in his word , but suspect the Gospel , and are jealous that God hath some reckoning still behind , because they see themselves sinfull , &c. Ibid. 4. They think , though God may bee reconciled to them , love them at sometimes and pardon their sinnes , yet God may be provoked againe . 81 5. They suppose they cannot sin as they doe daily , and not be accountable , and that they cannot but be sinners in Gods sight , as well as in their owne , &c. 83 6. They think every affliction , or trouble that befalls them , is a messenger of wrath from God , and so help the affliction to afflict themselves ib. 7. They enterpret every curse in the law and new Testament for sin , their own , if it be against their sin . 85 64. 181 A Collection of 30 several fears , doubts and discouragements , that poor weak believers either in , or about conversion or desertion , take up against themselves ; with several remedies , resolutions , and answers thereunto . from 86 to 175. Several degrees of the Saints growth in grace . 88 , 89 , 90 , 91. The time of doubting is a barren time . 89 , 90 The way for assurance 68 , 98 , 109 , 101 , 102 Faith evidenceth to us our justification . 67 , 68 , 181. 182 Believers may think they believe not , when they doe believe . 142 Such as desire to believe have faith 153 Faith is where spiritual desires are . 131 153 , 154. It is one thing to know , and another thing to know that we know . 145 , 146 No effect of Sanctification can evidence Justification . 67 , 68 , 180 A Saints comfort not to depend upon his owne personal Sanctification , and why . 67 , 68 , 5. It is one thing to be justified , and another thing to be sanctified . 67 , 68 , 179 , 181 182 Faith looks beyond sight and feeling 123 , 124 , 125 , 126 , 127 , 131. 60 , 61. Several reasons wherefore God leaves sin in , and many times permits corruptions to be strong in his deare children . 122. 123 , 108 , 187 , 188. God turnes the sins of his children to the good of their soules 189 Great faith may be where there is feare and trembling . 148 God is never an enemy to his , though they greatly sinne against him . 31 , 32 , 110 Heart , what and where seated . 153 What it is to give God the heart 153 154 The sins of the Elect are forgiven them before they know it . 163 Faith is so smal and weak in many , that they cannot discern it . 145 , 147 , 148 , 155 God oft hides himselfe from his . 104 , 105 The sins of believers are laid upon Christ , and now they are Christs and not their own 66 , 179 183 , 184 190 , 191 A believers unbeliefe cannot frustrate Gods faithfulnesse 144 A believers happiness depends not upon his own doings 116 117 113 114 115 172 , 173 , 174 It is not any thing man can doe , that makes him more or lesse beloved of God 107 , 108 , 160 , 178 , 179 , 180 Christs righteousnesse the Saints comfort 116 , 117 , 179 , 180 , 181 182 , 183 , 190 , to 196. Believers are not to apply the threatnings in the Scriptures against their sins unto themselves , they being laid upon Christ . 64 , 85 The weakest Saint in Christ , hath satisfied the Law. 115 , 182 True believers put a difference between the voice of Christ and the voice of a stranger 62 , 50 , 51. 52 And betweene the voice of the Gospel , and of the Law. 62 63 What it is to live by sense 60 61 127 Wherein the life of saith consists 196 We should ever live by faith 124 VVhen a believer lives by faith in infirties . 199 , 200 , 201 A Believers comfort , hope , joy , and confidence , should be in God the same at all times . 175 Six Reasons of the point . 177 1. Because thou art not beloved for thy own sake , but upon the accompt of the Lord Jesus ibid 2. Because God is unchangeable 178 3. Because God ever looks upon his , as they are in Christ . 179 4. Because the comfort of a believer depends not upon his own doing , but upon Christs holinesse and righteousness 180 5 Because Christ and all true believers are one . 182 The righteousnesse of the Law is fulfilled in us by our union with Christ . ib 6. Because the state of a believer in Christ , ( as considered in him ) is a state of perfection . 183 Four things from whence it is that the children of God have not their comfort , hope ▪ joy , confidence , &c. the same at all times . 185 1. From living by sense , and a sensuall practise of consulting with flesh and blood , viz. from their deriving their comfort from their own personal sanctification . ib. 2. From ignorance of the end● that God many times proposes to 〈…〉 in suffering corruption to be strong in his dear children . 187 3. From ignorance or forgetfulnesse that in their addresses unto the Throne of grace , &c. they are to come before God , as having put on Christ first , and not as sinners and unrighteous . 190 4. From ignorance of their glorious gospel freedome . 192 Two wayes for a believer to hold stable comfort , hope , joy , & confidence in God in saddest exigencies of the most dismal darkness that may befal him . 194 1. To live in Christ , and a● all times to consider himselfe in Christ by faith ib 2. To live by faith , ( 1 ) in effectual vocation ▪ ( 2 ) in Justification . ( 3 ) In Sanctification . ( 4 ) In infirmities ▪ ( 5 ) For protection and supply of all things we stand in need of . ( 6 ) For Glorification . 196 to 205 Courteous Reader , By reason of the Authors absence , there are divers faults escaped the Press ( which candour I hope will beare with , and care correct ) some whereof are here marked for thy direction ; thou art desired to take speciall notice of them , for that divers are very material . ERRATA . Margin of the Preface . Pag 3 l 1 r Psal . 125 1. p 6 l 2 for 41 r 4 to p 8 p insert 2 Thes . 2. 9 , 10 , 11. p 11 for Jer. 41 r Jer. 51 bottom p 13 blot out Isa . 22. 5. Book : pag. 3. l 15 for a gain read again . p 4 l 2 r or . p 12 l 4 r he , p 15 l 28 r looks . p 20 l 13 for his r This. p 24 l 15 blot out first . ibid l 21 r give . ibid l. 28 r as . p 25 l 16 r that . p 32 l 1 r assures . p 43. l 3 for are , r. were . p 45 l 29 blot out into . p 50 l 11 for their r the. p 55 l 6 for as r at . ibid l 14 r meloncholy , ibid l 29 r enlightned . p 56 l 1 r creatures . p 63 for 3 Means r 5th ▪ Means ▪ p 78 l 25 read and hindered . p 82 l 7 for and r in . p 87 l 24 r exceedingly . p. 88 l 6. for unto r into . p 90 l 23 for errours r terrors p 92 l 28. for those Cedars , r. the Cedars . p 117 l 18 blot out con . p 119 l 7 for one , r. own . p 121 l 7 r place . p 122 l 28 r necessity . p 139 l 1 r see . p 142 l 6 for perswasion r. preparation . p 167 l 10 for Thy read The. p 170 l 25 for of his r brought . ib. l 26 , for brought r of his . p 148 l 6 for so , r see . p 183 l 29 after the word rig●teousnesse , adde &c. and blot it out in p 184 l 1. p 186 l 10 blot out is . p 191 l 18 r Christ . Margin , Pag. 2 r. Micah 6 , 6 , 7. p 4 l , 5 Psal . 33. p 17 l 5 for 16 r 61. p 19 l 2 for 17 r 7. p 32 against fourth l of the book , insert Jer. 31. 3. p 39. for Ezek. 16. r Ezek. 6. p 40 l 3 for 11 r 12. p 52 r Gal. 5. 5. p 61 r John 21. 3 , 6. p 68 l 7 blot out 1. p 71 l 12 for 7 r 17. p 86 l 7 for 129 r 139. p 93 l 2 for 31 read 32. ibid l 6 for 2 r 9. p 94 l 4 r Ezek. 3. 9. p 96 l 5 for 29 r 26. p 105 l 8 for Isa . 44. r Isa 54. p 112 against 7th discouragement , insert Rom. 4. 5. p 124 l 7 r 1 Cor. 6. 19 p 131 l 4 r Gal. 2 20. p 135 l 1 for 1 Pet. 1. 10 r 1 Pet. 2. 10. p 137 l 6 for 45 r 5. p 144 l 4 for 2 Tim. 3. 13 r 2 Tim. 2. 13. p 149 l 1 for Gen. 2. 7. r. Gen. 9. 27. at the bottome of p 176 insert Rom. 8. 28. p 183 next after 1 Joh. 1. 7. insert Iohn 1. 29. and under Ezek. 16. 14 Eph. 1. 8 , 9 , 10 Dan. 12 9 , 10. p 198 l 1 for 21 r 28. A man may be confident of his Salvation , and yet deluded , and whence such vaine confidence is derived . THE Evangelical Prophet Isaiah , in the 44 Chapter of his Prophesie 18 , and 19. verses ▪ declaring the dead and miserable state of man by nature , gives this for one Character of him ; viz. he is without knowledg and understanding : For he hath shut their eyes that they cannot see , and their hearts that they cannot understand . And in the 16 and 17 verses , describes him in the state of death ; and whereas Christ is the food of living souls . This Prophet in the 20 verse of the aforementioned Chapter , gives a further Character of the poor natural man , he feedeth upon ashes ; a deceived heart hath turned him aside that he cannot deliver his soul , nor say , is there not a lie in my right hand ? That is to say , He this poor miserable man is contented with , and expects satisfaction from groundlesse hopes , as duties , ordinances , and what not ( Christ only excepted who is the true bread ) his understanding and wil are darkened , and mis-informed by Satan , and so have turned him aside from Christ , in whom alone is deliverance , rest , and satisfaction ; insomuch that he cannot escape the dangerous state he is in ; nor can he put it to the question , whether his understanding be deceived by a lie , by something which is not what he takes it to be , that wil not perform what it promiseth . 2. A natural man is indeed sensible of some wants relating to his soul ; and therefore saith , wherewith shall I come before the Lord , and bow my selfe before the high God ? Shall I come before him with burnt offerings , with Calves of a year old ? Will the Lord be pleased with thousands of Rams , or with ten thousand rivers of oyle ? Shal I give my first borne for my transgression , the fruit of my body for the sin of my soul ? No , all this is ashes , and all those that have not bread must die for hunger . It is the vvill of God that the ends of the earth look up to Christ ; that those who have no price nor mony of their own , might have milke and honey freely . All the duties , performances , and righteousnesse which poor miserable man accounts gaine , shall ( if he belong to Christ ) be by him counted a gaine to be losse for Christ . And it would be seasonable to remember what the wise man saith , Whoso trusteth in his owne heart is a foole . Hence it appears , that the strength and confidence of a deluded man , may be so great , that it may seem unto himselfe an unreasonable thing once to question it ; yea such an ones confidence of his salvation , may be greater and stronger then the faith of some of the Lords deare ones , and yet be false ; and nothing but a delusion of Satan , and a deceived heart . It is not the greatnesse , or strength of any mans confidence , can assure its possessor , that it is not a delusion but confidence is proved to be true o● false by the ground of it , the cause and foundation of it ; if it be grounded upon , or caused by any mans qualifications , either abstinence from sinne , doing of good , or upon his inward peace , comfort , joy , &c. it is false . But if it be founded upon Christ alone in his free grace , from the word and promise of God , then it will hold in a storm , In his word do I hope . But I hope in thy word . Did God give thee a tast not only of a river of Divine consolation , running by thee , but a relish and digestion of the matchlesse goodnesse of the Lord Jesus from a fountaine thereof before thee , and transform thee into his own image thereby ; I say , did God so convince thee , that thou becamest lost and fatherlesse in thy owne sight and apprehension , and perswade thy soul that he hath mercy for thee , and cause thee to hope in him for it ; it is no delusion : For the eye of the Lord is upon them that hope in his mercy : And this is the work of God , to perswade the heart to rest upon his free mercie in Christ ; did but God work upon thy heart so that thou longest for , and thirstest after Christ , and an interest in him and in his estimable goodness ; certainly thou art not deluded , God is thine , for he satisfieth the longing soule , and fils the hungry soul with goodnesse . Wherein Faith and Presumption differ . He that presumes , his confidence of pardon is without ground ; he hath no word of God to back his confidence , but his confidence is fetched from his own conceits ; he seeks not life in and from Christ , his word , and promise ; and if he doth receive a promise , he receives it upon his own qualifications , without respect unto Christ , and drawes conclusions of life from what he himselfe is , and his owne doings ; and as his owne righteousnesse was never unto him as drosse and dung ; so he depends upon his faith , and not upon Christ by faith ; his con●idence being grounded upon his own being so good , or not so bad as others ; like the proud Pharisee , such an one was never fatherless , nor did he ever receive the sentence of death in himselfe , and for that sin never revived in him , he never died , but was alwaies perswaded that it is a very easie thing to believe ; and assumes a confidence contrary to the word of God which hardens him , and renders him bold to venture upon sinful practises , whereas he that truly believes in Christ Jesus , receives no promise of life , but in and through him in the riches of his grace ; and for the sake of Christ this poor believer wil suffer the losse of all things ; his hope and helpe is only in the Lord , his faith works by love , he abhors that which is evil ; and cleaves unto that which is good ; and having this hope in him , purifies himself as Christ is pure , the Lord purifies his heart by Faith. Who are weak members of Christ . The weake member of Christ , or the weake believer , is either habitually or accidentally weak . 1. I terme those habitually weake , in whom the breathings , or fruits of the Spirit , are but in a low , infant-like and feeble measure or degree . True grace is very little at first , and therefore compared to the least of grains , mustard-seed . A huge Oak was but an Acorne at first , a bonefire a spark . A poor weak believer is little in his own eyes , and little in the eyes of the world ; the Pupil of the eye is very little , yet seeth a great part of the heaven at once ; though faith be no bigger then a mustard seed , yet it is all eye to behold Christ . True grace is as the morning light , and hath these three properties , viz. 1. It is a remaining seede , a living spring , that shal never fail . 2. It is stil growing and increasing , its going forth is as the morning , and riseth up to a glorious day . 3. It wil in the end overcome all that overshadows it . A poore weake believer , being at first but a babe in Christ , and consequently feeble , is upon that account by the Spirit of the Lord in Isa . 40. 11. likened unto a Lamb in Christs fold ; He shall gather the Lambs with his arme , &c. And hereupon God the father appoints Jesus Christ for poore sin-weakened believers , as in Isa . 61. 1. The Spirit of the Lord is upon me , and he hath annointed me to preach good tidings to the meeke , he hath sent me to bind up the broken hearted . A true member of Christ may be weak , in respect of life , in whom indeed the spirit breaths , though faintly , whose pulse beats , but feebly , whose heart pants after Christ , but weakly , whose soul is indeed alive , though his actions not lively ; who performs spiritual duties from an internal principle or power of spiritual life , though but in the initiation of it , in whom Christ who is the wisdome of the Father shines , though through many clouds very dimly , whose faith is weak , who indeede receives Christ and his free grace , though with a shaking hand ; who is a believer , though but of little faith ; who hopes that Christ wil not cast him off , though not sure he wil take him up ; who ( though he cannot see himself worthy ) can notwithstanding see God gracious , or at least hath a glimmering thereof . A poor weak believer is described by a desire to fear the name of the Lord , and if this be all thou hast , it is accepted : there is as much difference betweene some of the Lords people , as between willing and doing ; a will to obey the Lord is sometimes all that a blessed Paul can finde ; One may be a babe in Christ though carnal : those desires which worke towards God , came from God ; the Spirit returnes to him that gave it . Secondly , I call those Members of Christ accidentally weak , who are habitually strong in the faith , having strong breathings of the Spirit of Christ , and so not lyable unto that constant weaknesse , wherewith babes , or children in Christ are incompassed ; and yet may somtimes be accidentally weakned by reason either of sharp afflictions , unto which Christ brings them , or great services unto which he calls them , or else by some great and desperate falls into sinne , which through infirmity ( and as it were by accident ) they have taken . There are two sorts of men , that after the committing of sinne , can believe pardon thereof no further , then they can see themselves humbled , or finde repentance in them for it . First , Such as have a weak faith in the Lord Jesus , and these with Thomas , may receive reprehension from our Saviour . Because thou hast seen me thou hast believed , blessed are they that have not seen , and yet have believed . Secondly , Meere titular Christians but in very deed hypocrites , who build their faith upon the sandy foundation of their own repentance , humiliation , and such other like qualifications , ( though they say and perhaps think otherwise ) and then no wonder , if when their foundation be removed , their faith faile and they fall . But if it be inquired what the difference is between a weak Member of Christ and an hypocrite . I answer , The weak Member of Christ hath , another secret frame of Grace in him , which will not suffer him to rest upon this rotten foundation ; the Spirit of God bloweth upon him , and gives him to see that this way of the flesh will faile him ; and at last pitcheth him absolutely upon Christ , and leads the poore soule to lay hold upon the word of his promise which indures for ever . All flesh is grasse , and all the goodlinesse thereof is as the flower of the field ; the grasse withereth , the flower fadeth , because the Spirit of the Lord bloweth upon it : Surely the people is grasse , the grasse withereth , the flower fadeth , but the word of God shall stand for ever . When the Lord begets one by the immortall seed of his Word ; he then lets him know , that all flesh is grasse , and that whatsoever ●lesh and nature can desire to rest upon , falleth away , and teacheth him to rest onely upon the word of Promise , which indures for ever , tendred in the Gospel . But the hypocrite being not blown upon by this Spirit , not having the seed of grace conveyed unto him in the Gospel-promise , stumbles at this way of free justification ; and seeks justification in another way ; forming up a Religion according to himselfe of pleasing and displeasing ; and by what he doth and doth not ; and thus going about ( through his naturall knowledge or light ) to establish his own righteousness , wherein is but a more glorious damnation to be got at best , he submits not to the righteousnesse of Jesus Christ ; And he waxing confident in this way teacheth it unto others ; thinks others foolish and blind in regard of himselfe ; yea he growes so confident , as that he● dares pleade his cause with God : Have we not prophesied in thy name ? &c. He hath a faith , though indeed but a dead one ; and yet it wil go farre in the resemblance , carrying the image of something like unto the new man , as the faint reflections of the Sun in a cloud look like the Sun , but are not ; and may both deceive the soul of the person where it is , and of others that goe but according to the appearance : yet there being no spiritual life , nor Christ formed in such a soul , there can be neither any right spiritual enjoyment of Christ , nor sollid communion with God in him , though all the changes of the Spirit may seeme to be there to such a carnal formally deceiving heart . He may repent as Ahab ; he may joy in the Gospel ordinances and have a kind of reforming with Herod , there may be in him a kind of faith , as in those that believed ( mentioned in the Parable ) but in time of temptation fell away ; there may be a frequenting of the word preached , as appears by those that said unto our Saviour ; have we not eaten and drunk in thy presence ? and thou taught in our streets ? There may be a conviction of sin , as in Faelix , who trembled at Pauls preaching ; he may hold out with Christ in very great troubles , nay suffer even death in the cause of Christ . But all these are not yet in the power of Christ , nor in the life of the Spirit ; so that the fruits and seeming graces of such , are but like the berries upon the thorn in the way side , not like the grapes upon the Vine ; he is not built upon that Rock of ages , Christ Jesus ; and other foundation can no man lay ; and therefore it is no matter of admiration , if like wandring stars and clouds that have no water ; such are ever rolling up and down , and never established . He dare not reckon with his conscience , for the blood of sprinkling is not there ; and without blood there is no remission , no boldness against sinne , no looking Conscience in the face . An hypocrite may have a name to live , and to tast of the heavenly gift ; but is indeed dead and senseless , yea absolutely void of spiritual life , and may not unfitly be compared to that Statue of a man , which they say Albertus Magnus was thirty years about ; that by reason of springs and devices within could walke up and down , and speak articulately ; which stil was void of life ; so here &c. some springs within resulting from self-love , some scrnes of ostentation may produce in the hypocrite speech and motion in the wayes of God , but being destitute of spiritual life , must needs be void of spiritual senses , and consequently of those soule satisfying , ravishing , and transforming tastes and relishes of the goodness of God , which the Saints enjoy : And thus although he may ascend many rounds in Jacobs ladder , the greater at last will his fall into utter darkness be , if the Lord give not repentance . But inasmuch as the child of God and an hypocrite both stand for repentance , it may be enquired what the difference is between the repentance of the one and of the other . I shal only instance a few of the differences , instead of many more that might be insisted upon . 1. That which turneth an hypocrite from his sin , causing him to grieve and mourne for it , is principally a convicted conscience , and restraining grace ; this made Judas confesse his sin , and restore his pieces of silver , who neverthelesse denyed the power of the Spirit of Christ . But the child of God , he hath this Law of repentance put into his inward parts , and written in his heart by the finger of the Spirit of the Lord , though many times by reason of strong motions in the flesh , he would not repent ; yet he cannot resist this law of his mind , he must performe it ; when the Lord saith in his word , repent , and seeke my face , hee this poor child of God replies , Thy face Lord wil I seek ; the very same lesson , that he is taught outvvardly by the vvord , he is taught inwardly by the annointing spirit ; yea , it is even his meat and drink to do the wil of God. 2. Repentance in the hypocrite proceeds from a servile fear , he being begotten under a covenant of works , is through fear of death subject unto bondage all his life long ; and though he look to be saved by faith and repentance ( being instructed out of the Gospel : ) yet he dares not expect grace and pardon any further then he sees himself work , for he looks to be saved , though not altogether , yet as it were , by the works of the Lavv , thinking that mercy and pardon must needs follovv his vvorks , and this is that which makes him take a great deal of pains in the Church ; yea he wil bear the burden and heat of the day , and performe abundance of hypocriticall service unto the Lord , yea til he troubles the Lord therewith , and makes him weary thereof . But the child of God is begotten under a Covenant of grace , and hath not received the spirit of bondage again to fear , but the spirit of Adoption to cry unto God , Abba Father , and ( being delivered , ) serves God without fear , in holinesse and righteousness all his dayes ; he knows very wel that sin cannot damn him , being delivered out of the hands of his enemies by the blood of Christ . And hence though God break him in the place of Dragons , and cover him with the shadow of death , yet wil he not forget God , nor deal falsely in his Covenant . His repentance ( in that sin cannot damn him ) is not arbitrary ; he is bound to it by the Covenant of grace ; his faith works by love , the love of Christ constrains him ; many waters cannot quench this love , neither can the floods drown it ; if a man would give all the substance of his house for love , it would utterly be contemned ; the more sin the Lord hath forgiven him , the more he loves God , and repents , mourns and weeps bitterly because of sin , as it is an injurious offence against so merciful a Father , instance Peter and Mary Magdalene , who thought nothing too dear for a Christ , from whom they had received a free and ful discharge from all their sins and provocations . the hypocrite repents from a principle of slavish feare ; but the poore believer , from a principle of a child-like love . 3. An hypocrite never turnes to the Lord with his whole heart , as the Lord requires , for he is double minded . True it is , he may walk according to the dictate of his conscience , as far as he is inlightned by the word of God , leading a blamelesse life , and may doe that which he does , out of the integrity of his heart with Abimilech ; he perswades himselfe he is in the right , when in truth , he is farre wrong ; and because he received not the love of the truth , that he might be saved , the Lord gives him up to strong delusions to believe a lie , that he might be damned , who believes not the truth ; He may indeed seemingly turne unto the Lord , in respect of many glorious actions ; but he hath not a new heart , nor a renewing Spirit within him ; and if that action , that ( as he thinks ) he doth most uprightly , were put into an Evangelical frame , he would most exceedingly ha●e it , because the carnal mind is at enmity against God , for it is no● subject to the Law of God , nor indeed can be ; his best duties proceed but from flesh and nature , and from the old man , which never turn'd to God ; and as for that , which should give a spiritual being to those actions , namely faith in Christ , and the Spirit of grace , these he hates from his heart . But the child of God hath a new heart and a new Spirit ; he is a new creature , all things are become new : and although the flesh lusteth against the Spirit ; yet this new creature turneth wholly unto God , and is all for God ; such a man seeks the Lord with his whole heart , and all that is within him praises the Lords holy name . 4. The hypocrite in his repentance , and all his performances aimes at himselfe ; he doth them for corn , wine , and oyle ; when he fasts and mourns , he doth it for himselfe , and not unto the Lord ; the salvation of his soul is his utmost end . But the child of God , the believer , doth all for Gods glory ; he desires the Salvation of his soul , but he hath a further end ; hereby the Lord manifests his truth and mercy , and gets himselfe a name . Saith blessed David , save me for thy mercies sake , for thy Names sake ; and when he repents and confesses his sinne , it is principally , that he may give glory unto God , and in all his actions terminates not in himself , but doth them to the end that Christ may be magnified and esteemed all in all . Sixteene precious and soul establishing considerations deduced from the Covenant of Grace . The new Covenant of grace is held forth principally in these places of Scripture . viz. 8. Heb. 10. Jer. 31. 31 , 33 , 34. 36. Ezek . 25 , 26 , 27 , 29 , 31. Ezek. 16. 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 59 , 60 , 63 Jer. 32. 40. Jer. 33. 20 Heb. 6. 17 , 18. Heb. 12. 24. Heb. 13. 20. Mic. 7. 20. Psal 89. 28. 31 , 32 , 33 , 34. 1. Consideration . His Covenant is a free Covenant , being the offspring of the free love , meer grace , and rich mercy of God , whereby he is pleased to make a blessed agreement with his Sonne Christ to save poore lost man , yea , the worst , most vile , despicable , and helpless creatures in the world ; and of this sort of mankind doth God usually please to take into covenant with himself ; for he doth not ( as many would insinuate ) therfore take men into this covenant , because they believe and are holy ; but that they might have faith and be holy : in this covenant he promises holiness , and through it conveys holinesse unto men ; as for example , the Idolatrous Ephesians , the profane Corinthians , the vile Publicans , the filthy Harlots , yea the poore thiefe , even at the last hour , when he could neither serve nor glorifie God so much as one hour on earth ; and these when they were at the highest of their provocations , and when no eye pityed them , yea , when their own eyes pittyed them not , then was the time wherein the Lord out of the riches of his grace and soule astonishing love sware unto them , and entred into covenant with them ; and this was likewise the time vvherein they became his , as in that pregnant place of Scripture , vvorthy to be vvritten in indelible characters of Gold , upon the memory of every poor believer . Thus saith the Lord God unto Jerusalem , thine habitation and thy kindred is of the Land of Canaan , thy father was an Amorite , and thy mother an Hittite ; and in thy nativity when thou wast born , thy navel was not cut ; thou wast not washed inwater to soften thee , thou wast not salted with salt , nor swadled in clouts , none eye pitied thee to do any of these unto thee , for to have compassion upon thee , but thou wast cast out in the open field to the loathing of thy person , in the day that thou wast borne . And when I passed by thee , I saw thee polluted in thine owne blood , and I said unto thee , when thou wast in thy blood , live : even when thou wast in thy blood , live . Now when I passed by thee , and looked upon thee , behold thy time was as the time of love ; and I spread my skirts over thee , and covered thy filthinesse ; yea I sware unto thee , and entred into a covenant with thee , saith the Lord God , and thou becamest mine ; then washed I thee with water , yea , I washed away thy blood from thee , and I annointed thee with oyle , I cloathed thee also with broidered work , and shod thee with Badgers skin , and I girded thee about with fine linnen , and I covered thee with silke , I decked thee also with ornaments , and I put bracelets upon thine hands , and a chaine on thy neck . It is an apparent truth unto all experienced Christians , that vvhen God first enters into covenant vvith men , he finds them in their blood , in their infidelity , he finds them unholy , but as soone as this covenant is struck vvith them , thou becamest mine , saith the Lord , in the last mentioned Scripture , then I washed thee with water , &c. yea , I washed away thy blood ●rom thee . The Lord puts his holy Spirit in them , and his holinesse , and so they immediately become the people of his holiness ; God becomes our God , and then makes us his people , and afterwards washes us , and sanctifies us from our sins . And although poor believers have injuriously and unkindly offended this gracious God by their manifold provocations , yea though they have despised the oath in breaking this covenant , and played the harlot in the face of the Lord , yet the Lord wil have such to know , that his wayes are not as their wayes , but as farre above them , as the heavens are above the earth . For thus saith the Lord God , I might even deale with thee as thou hast done which hast despised the oath in breaking the Covenant . Neverthelesse I will remember my covenant with thee in the dayes of thy youth , and I wil establish unto thee an everlasting covenant , and thou shalt know that I am the Lord , that thou mayest remember and be confounded , and never open thy mouth any more because of thy shame ; when I am pacified towards thee for all that thou hast done , saith the Lord God. And as this covenant is free , so likewise it is unconditional on mans part , God is pleased indeed to take us into covenant , not upon any condition in us , before he brings with him Christ , and in him all the conditions , and make us as he would have us , not for the covenant , but in it , or under it ; we are not his people before he be our God , first you have not chosen me , but I have chosen you . And it evidently appears , that there is nothing required of a man to make him partaker of this covenant ; no not faith ( though divers affirm that it is requisite that God gives faith unto men before he enters into covenant with them , that so they may have it as a hand to take hold upon the covenant ) but of such I would be satisfied , ( if the new covenant of grace be not unconditinal on mans part ) how it differs from a covenant of works , is it not a hard and as impossible a thing for man of himself to believe in Christ , as it is to keepe the whole Law ? to believe in Christ is a fruit of his spirit , and must we not be in Christ before we beare fruit ; we cannot rationally expect the effect before the cause , the light before the sun , or heat before we have fire ; therefore we must be in Christ before we can beleive , we cannot from Scripture ground expect faith in the soul before Christs spiritual presence be there ; he that hath the spirit of Christ , hath Christ ; we have the spirit of Christ before we believe , therefore we have Christ before we can believe ; so ●at it is Christ in us that brings us to Christ out of us ; it is the spirit of Christ that leads a sinful soul to the person and righteousnes of Christ ; faith is no condition , but one of the graces of the covenant on Gods part , to be given to those who are given unto Christ , and is not given before the covenant , but in , with , and through the covenant , and there must ●e the spiritual presence of Christ , who is the Author of ●aith in the soul , ●ither before or at the very first instant of believing , for that the cause must necessarily anteceede the effect . Thus it manifestly appeares , that at Gods first entring into Covenant with a man , the poore Creature is meerely passive , having no condition at all in him , yet when God hath taken a man into Covenant with himselfe , and sowne the immortall seed of grace in the field of his heart ; and so sprung up light , life , and faith in the soule , then the soule is to say as Christ said , my Father worketh hitherto , and I work● ; or as the Apostle said , we are co-workers with him ; yet herein wee must also know it is not enough for God to tune the instrument of the soule , unlesse he himself also play thereon ; without this , the Musick cannot be melodious ; it is not enough for God to worke grace in mens hearts , but hee must also quicken , put forth and act those graces he hath been pleased to infuse into , and worke in the Saints . And it is Gods part not only to propound and to offer , but it is his part also and his promise to bring men into the bonds of the Covenant , and to worke a willingnesse and abilitie in men to receive what he offers and gives ; to believe what he promises , and to obey what he command● . The new Covenant is indeed meerely a Promise ; for the Covenant that God makes with his now under the gospel , is all on his owne part , without any thing on mans ; he makes himselfe ours , and makes us his , all is of his owne doing ; though a Covenant in the strict , legall and common sense is upon certaine Article● of agreement and conditions on both sides to be performed : Thus stood the old Covenant ; there was life promised on condition of obedience , and so in Covenants and Contracts between man and man , but now there is a Covenant , or rather promise in Jesus Christ , who is called the Mediatour or Manager of the Covenant , in which God gives himselfe freely in Christ to be the God of a poore sinner , Christ undertaking all both with the Father and the soule ; It is not the way of a Covenant that the Gospel uses , but rather the promise or grace , or Salvation , and the Doctrine of it in Hebr. 8. 10. Jer. 31. 31. Ezek. 36. 26 , 27. It is cleared to be onely promise , grace and free love to a sinner ; for if any thing were to be done for life or salvation wee should darken the glory of free grace , and make it a promise neither wholly of grace , nor wholly of workes ; if it be of grace , it is no more of workes , otherwise grace is no more grace : nor is this promise of salvation given to sinners as sinners barely , simply and singly , nor as qualified or conditioned ▪ for so life should bee purchased by us , rather then for us ; so as we are onely sinners in our own and others Judgments , but truly loved in Christ when the promise comes : And thus the Scripture calls us ungodly , and sinners , and children of wrath ; not that we are so , but seem so ; or not so in Gods account but the worlds . The Spirit saith , though they be black yet they are comely ; they are so in the esteeme of him , who is of purer eyes then to behold iniquity , being clothed with the robes of Christs purity and holinesse ; though in themselves in the glasse of the Law , reason and sense they appeare black , yet in Christ through the glasse of the Gospel they are beautifull and comely to the eye of faith . The new Covenant no Covenant properly with us , but with Christ for us . God makes no covenant properly under the Gospel , as he did at first , but his covenant now is rather all of it a promise ; man is not restored in such a way of covenant and condition as he was lost , but more freely and more by grace and mercy ; and yet God covenants too , but it is not with man only , but with him that was God and man ; even Jesus Christ ; he is both the covenant , and the messenger , or mediatour of the covenant ; God agreed to save man , but this agreement was with Christ , and all the conditions were on his part . He stood for us , and articled with God for us , and performed the conditions for life and glory ; and yet because we are so concerned in it , it is called a covenant made with us , I wil make a new covenant with them ; and yet that it may not be thought a covenant only with us , as the first was , it is called a new covenant , and a better covenant , and Christ is called the mediatour of it ; and lest we should think some conditions were on our parts , as in the first , it is added , I wil writ● my Law in their hearts , I wil put my spirit within them ; so as in this new covenant , God is our God of free grace and righteousnesse on his part , not for any conditional righteousnesse on ours ; yet in Scripture it is called stil a covenant , because God is our God , stil a way of righteousness though of redemption too , and of condition too , yet not on ours , but on Christs part for us , and yet it is a covenant with us , because we are Christs . This Covenant is a full and compleat Covenant , richly and plentifully stored with all suitable promises , both for this life and that which is to come ; yea a poore Creature cannot be reduced unto that condition , but there is something in the covenant which suits with that condition , and tends to answer , relieve , and redresse him , be it for soule , body , or both : yea it is copiously stored with all seasonable and suitable promises , like that River of God which is said to be full of water ; there is in God and in this covenant riches of sinne-pardoning mercy , and renewing grace , and riches of love , and grace to cover mens nakednesse , and riches of glory to satisfie their soules for ever ; yea a poor creature ( whether a Saint or a sinner ) cannot possibly want the good thing but it is in Christ , and in the covenant , and it is promised in the covenant , for the Lords promises are altogether as large as his commands , and larger then his threatnings . It is a well ordered Covenant , and that in three respects . 1. In respect of the promises and parts of the covenant ; as first , God becomes our God , and then makes us his people , and afterwards washes and sanctifies us from our sins . 2. In respect of manifestation ; God first reveales it by his outward Ministry , then afterwards reveales , seals & assure it unto mens souls by his Spirit 3. In respect of the ends of it ; and these are God the fathers , and the Sons glory : and that he might display the banners of his soul-ravishing , and heart-melting goodness in the sight of his poore children . This Covenant ( though in respect of men it be altogether free ) was founded upon Christ and his merits ; yea , doubtlesse faith , and all the mercies and promises of the covenant were really purchased by him , and the covenant it selfe is built upon the rock of ages , Christ Jesus . This covenant is a sure covenant , and therupon the mercies therof came to be called the sure mercies of David , as sure as a rock , being founded upon Christ himself . Hear what the merciful and immutable God saith concerning it , yea unto such as had broken his statutes and commandments , My Covenant I wil not break , nor alter the thing that is gone out of my lips ; when God once comes into covenant with a soule , he wil not nor cannot break it with them ; the Mountaines shall depart , and the hills shall be removed , but my kindnesse shall not depart from thee , nor shall the Covenant of my peace be removed saith the Lord that hath mercy on thee : And he speaks further by the Prophet Jeremiah ; If you can breake my Covenant of the day , and my Covenant of the Night , that there shall not be day and night in their season , then may also my Covenant be broken &c. As this covenant was not made with us , so it cannot bee broken by us ; and as it was not made for our good workes , so it cannot be disanulled by our sinnes ; it is not founded upon so rotten and sandy a foundation , as selfe and performances are : what cause therefore have wee to breake out into joy and admiration of those heights and depths of the love and wisdome of God who hath neither made the covenant with us , nor left it in our keeping , but founded it upon his owne immutable word and promise , which he hath also confirmed by an oath ? As the new Covenant of grace is free , unconditionall on mans part , as it is meerely a promise , a full and compleat covenant , a well ordered covenant , founded upon the merit of Christ , and a sure covenant ; so also it is an everlasting covenant ; consider that he who made this covenant , is none other then the everlasting God , and his motive to make and enter into this covenant was his everlasting love ; the righteousnesse upon which it is established is an everlasting Righteousnesse ; and all the mercies and blessings thereof are everlasting ; as everlasting pardon ; for I will be mercifull to their unrighteousnesse , and their sinnes and Iniquities will I remember no more . Everlasting kindnesse : In a little wrath I hid my face from thee for a moment , but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer ; everlasting mercy ; for the Lord is good , his mercy is everlasting and his truth endureth to all generations . Everlasting joy , and the ransomed of the Lord shall returne and come to Sion with Songs and everlasting joy upon their heads , &c. Everlasting consolation ; Now our Lord Jesus Christ himselfe , and God even our Father , who hath loved us and given us everlasting consolation , &c. and likewise everlasting life . For God so loved the world that he gave his onely begotten Son , that whosoever believeth on him , should not perish , but have everlasting life . God hath ordained men unto eternal life , before they believe ; and faith is a fruit of the spirit of Christ , and of consequence we must be in Christ before we can bring forth fruit : that whosoever believeth on him , should not perish , &c. This and such like expressions are to be considered as declarations of the qualification of such as are saved ; not that faith gives us any interest in Christ , but manifests unto us , that he who hath loved us with an everlasting love , hath by his Spirit come into our hearts and created faith there and shewed forth this love unto us . When God is said to be in Covenant with a Soule . A soule is then properly , actually or expressy in Covenant with God , when God hath come to it in the promise , and then when it feels it self under the power of the promise , it begins only to know it is in Covenant ; and yet to obey as if it were but to enter into that covenant which God hath made with it in Christ , before it could do any thing ; so as they that believe doe rather feele themselves in that covenant which God hath made with them , without any thing in themselves , either faith or repentance , &c. The effect of this Covenant . The Lord in and through this covenant , brings a poore creature to see , and seeing , to admire the superabundant riches of his free grace and love , and humbly and thankfully to embrace the same ; and the heart , thus wrought upon , vehemently desires that such carriage and kindness of its God might not slip out of mind ; but that the consideration of this soul-ravishing heart-melting , and astonishing grace and loving kindnesse , might through the Spirit of the Mediatour of this covenant , carry him forth stedfastly to believe in , dearly to love , chearfully to obey , and dutifully to honour and serve the God of this mercy , in soule , body , and spirit , so long as the Sun and Moon endure , and for ever ; in a word , the soul is carried forth , out of selfe , unto God , and in God alone finds rest and satisfaction . Divers inviting Characters , and soul-winning encouragements of faith . Faith is an assenting or cleaving to the truth and faithfulnesse of God in his promise ; not from any thing the soule sees , or feels in it selfe , but from something it apprehends in God , in his word ; faith sometimes is attended with much strife and strugling ; for Satan wil say to the soule , it is in vain to believe , Christ saith , come , I will ease thee ; and faith sweetly perswades the heart to rest upon the ability and fidelity of God in his free promise . Faith is an emptying grace , yea it is its property to empty the soule , and keep it empty of selfe confidence ; and thereby it makes way for receiving of the righteousnesse of Christ , even as the poor widows empty vessels , for the receiving of the oyl out of the cruse , whereas the fulnesse of the vessel caused the stay . Yea , it implies an emptinesse of selfe , that we may be filled with him , out of whose fulnesse , wee receive grace for grace . Faith is a believing that Jesus Christ is the Christ , which implies a seeing , and knowing that all is in Christ for life and salvation , and so to rest upon him for it : he that thus believs in Christ , is brought over by Christ , unto Christ : and so centered upon him , that he wil never go from him . My soule , wait thou on God , for my expectation is from him . And in those souls who enjoy this precious faith ; old things are done away , and they are new creatures ; there is a light set up in the soul , and the soul sees and knowes all is by Christ , and that there is no way , or meanes of life , but by him ; and thereupon closes with him , and rests upon him . Faith looks unto what God saith , rests upon it , and sets to its seale that God is true . Faith doth not lay hold on Christ to fetch Justification from him , till Christ hath first laid hold on us , and imputed his righteousness unto us , and by his Spirit in a free promise of grace declared the same unto us ; and then faith becomes active to receive and depend upon Christ and his everlasting righteousnesse . Faith works by love , and most highly prizeth Christ and his righteousnesse , debases and vilifies self , admires the immense and infinite riches of Gods free grace and love , and engages the heart to holinesse ; yea , to dedicate it selfe as a monument of eternal praise and thanksgiving for his inestimable goodnesse . Yea , that soul that is possessed of such precious faith , can never in its owne eye see God high enough , nor it selfe vile enough , and fetches all its strength from Christ to doe all it doth . There are many mistakes about faith , some have thought comfort , joy , or ravishments of soule with God to be faith , and so because they had not them , have concluded they had no faith ; it is not mens believing , but the object of faith , that gives faith its denomination . There are many precious souls that trust in Christ for life , from an hope of mercy , but this hope ( though the poore soul at present sees or knowes no certainty of enjoyment of what it hopes for ) hath a blessing intailed on it : Turn ye to the strong hold , ye prisoners of hope . Eleven Motives to believe . 1. By believing , we come to know our interest in Christ , and salvation by him . 2. By believing , we honour God ; he that receives his testimony , hath set to his seale that God is true . 3. If ye believe not , surely ye shall not be established ; there is no true quietnesse and settlement of soule without believing ; thou standest by faith , and fallest into sin by unbeliefe ; the word preached , is precious and powerful , yet it profited not , being not mixed with faith in them that heard it . 4. It s faith that rids the soule of all its distempers , doubts , feares and discouragements ; we may not separate the Spirit from faith , nor faith from the Spirit , nor Christ from both . 5. By faith in Christ thou shalt be kept in perfect peace , it will sweetly and transcendently refresh the soule ; thou shalt keep him in perfect peace because he trusts in thee . Being justified by faith , we have peace with God ; by faith we apprehend Christ our Justification , the fruit of which is joy and peace . 6. By unbelief we adde sinne unto sinne in the highest nature , if we believe not what God saith , we accuse God of speaking falsely : he that believeth not hath made God a lyer It is impossible for God to lye , the strength of Israel cannot lye , nor can it be any dishonour to God or danger to thy selfe to hope in his mercy and believe in him : The eye of the Lord is upon them that hope in his mercy . 7. As bad as thou canst be , have been received unto mercy ; Jesus Christ came into the world to save sinners . This is a faithfull saying and worthy of all acceptation . When thou layest in thy blood , it was a time of love ; He justifies the ungodly ; While we were yet sinners , Christ dyed for us ; have hope therefore , feare not but believe ; the Lord will command his loving kindnesse in the day time , and in the night his song shall be with thee , hope thou in God. 8. Unbeliefe streightens thy heart , stops thy mouth , and hinders thy thankfulnesse and praysing of God ; thou shalt be dumb because thou believest not . 9. Unlesse we believe , we can never glorifie God. Abraham staggered not at the promise of God through unbeliefe , but was strong in faith giving glory to God. 10. Our naked cleaving to God in his free promise shall carry down all our distempers at once , and drowne them in it as in a Sea ; the promises will answer all thy doubts and feares whatsoever , and fill our soules with peace in believing . 11. By our unbeliefe wee oppose riches of grace and love ; yea , that love that could love enmity it selfe , and reconcile those unto God , that are enmity against him . There is but looking up to Christ Jesus , and salvation is in thy soule ; and believing with thy heart , and thou art saved : thou wert saved by Christ before , but now in thy selfe . Jesus Christ and forgivenesse of sins in his name , and redemption through his blood , is the first and only thing held forth in the Gospel to sinners ; the other mysterie of Righteousnesse is revealed to believers ; forgivenesse of sins is first taught , that they may believe ; and the other glorious mysteries are taught , that they may know what they believe : they are first to see Gods love , and afterwards his glory : Jesus Christ crucified , is the best story for sinners ; and Jesus Christ exalted , for Saints ; and therefore it is , that in all the Apostles Sermons , the story of blood and redemtion was first preached ; and when they did believe that , then they wrote Epistles and Revelations of greater things unto them , so as they spake of Christ only to make them beleeve , and wrote to them of him when they did beleeve . Salvation is not made any puzzling work in the Gospel ; it is plainly , easily , and simply revealed ; Jesus Christ was crucified for sinners ; this is salvation , and this work of salvation is past and finished , sins are blotted out , sinners are justified by him that rose for their justification ; now that which we must do to be saved , is to believe in the Lord Jesus Jesus Christ , and the promise is annexed , thou shalt be saved . All that is to be done in the work of salvation , is to believe that there is such a worke , and that Christ dyed for thee among all those other sinners he dyed for . This is the commandment , that ye believe on his Son Jesus Christ ; that is , that ye be perswaded of such a thing , that Christ was crucified for sins , and for your sins , and we are called on to believe , because they only that can believe , are justified ▪ by him all that believe are justified ; so that salvation is not a business of our working and doing ; it was done by Christ with the Father : Sin , Satan , and hel were all triumphed over by Christ himself openly for us ; and all our worke is no worke of salvation , but in salvation ; in the salvation we have by Christ . We receive all , not doing any thing that we may receive more , but doing because we receive so much ; and because we are saved : therefore we work , not that we may be saved , and yet we are to worke as much as if we were to be saved by what we doe , because so much is done already for us , and to our hands , as if we were to receive it for what we did our selves ; this is short work , believe and be saved , and yet this is the only gospel work and way . Christ tels ye in few words , and his Apostles in as few . As Moses lifted up the Serpent in the wildernesse , so must the Son of man be lifted up , that whosoever believes on him should have eternal life ; Saith Saint Paul , say not in thy heart , who shall ascend into heaven ; that is , to bring Christ from above ? or who shall descend into into the deepe ? that is , to bring Christ from the dead ? but what saith it ? the word is nigh thee , even in thy mouth , and in thy heart ; the word of faith which we preach . if thou shalt confesse with thy mouth the Lord Jesus , and shalt believe in thy heart that God raised him from the dead , thou shalt be saved . The work is already done , but then thou shalt see that it is done . There are five grounds why salvation is so soone done . 1. Because it was done before by Christ , but not believed on before by thee til now . 2. Because it is the Gospel way of dispensation to assure and passe over salvation in Christ to any that will believe it . 3. There needs no more on our sides to work or warrant salvation to us , but to be perswaded that Christ Jesus died for us , because Christ hath suffered , and God is satisfied ; now suffering and satisfaction , is that great worke of salvation . 4. Because they and they only are justified who can believe . Righteousnesse is revealed from faith to faith , all that believe are justified . 5. That it may be by grace , and not of works , being justified freely by his grace , through the redemption that is in Christ Jesus . How God begets faith in an unbeliever . We are commanded to believe , and faith is the gift of God ; and the Spirit of Christ ( without which we can do nothing ) enlightens our understandings , and worketh faith in us ; and hereupon our believing is said to be the work of God , and the Spirit having set up a divine light in our understandings ( we being before altogether darknesse ) bowes our hearts to believe ; and indeede without this quickning Spirit of Christ the two edged sword of the word preached , wil prove but as Scanderbegs sword , which without Scanderbegs arm , was able to doe little or nothing . It is through grace that men believe , yet men are to use the means ; for in the preaching of the word God hath covenanted , that his Spirit go along with , and add power to the word spoken , & make it effectual to the enabling of the creature to obey ; he said unto me , Son of man , stand upon thy feet , and the Spirit entered into me when he had spoken unto me , and set me upon my feet . And the dead shal hear the voice of the Son of God , and they that hear shall live ; otherwi●e were it in vaine to speak unto dead men to believe , and all men are by nature spiritually dead , only they believe , whose hearts God opens : None can believe but they unto whom it is given . When the soule is come to believe that Christ was made sinne for it ; its doubts are vanquished , and the soul sweetly quieted and setled . As soone as Jesus Christ by his Spirit hath convinced the soule that he is made sin for it , and that it is made the Righteousnesse of God in him , then do all its doubts , fears , and objections vanish ; and Christ is believed in , and lived upon with thankfulnesse and joy ; yea , such a soule by its eye of faith , sees it farre better , that Christ was made sin for it , then if it had never sinned ; yea , as much better as a spiritual body is better then a natural , as much better as the image of the heavenly is better then the image of the earthly body ; yea as much better as strength is better then weaknesse , and as heaven is better then earth : It is faith in Christ that rids the soul of all its distempers , doubts , fears , and discouragements : we may not separate the Spirit from faith , for faith is the fruit and effect of the Spirit , and wee cannot rationally expect the effect without its cause . And it is the want of faith that causes troubles in the soul ; saith Christ , ye believe in God , believe also in me , and let not your hearts be troubled , believing in Christ sweetly quiets and settles a troubled soule , and those that know God , wil trust him with their bodies and souls , and that upon his word ; all that know thy name , wil trust in thee ; yea , they wil cleave unto God in his promise , even then when they are in their greatest fears , and most sensible of their owne vilenesse , and that not without sufficient war●ant ; Trust in him at all times ; God is a refuge for us , Selah ; if at all times , then at the worst of times , yea even then believe , and hear nothing against thy believing of God in his promise ; Abraham the faithfull believed against hope ; oh believe God intends thy good ; Christ came to seeke and to save the lost ; such as are lost in their sight and sense of their owne vilenesse , insufficiency and misery . A Collection of divers things , from wh●n●e it is that many weake Believers are incompassed with so many doubts , feares and discouragements , together with sundry especiall meanes , which they are to make use of , and wherein the Lord Jesus usually qui●ts and 〈◊〉 a disquieted soule in the assurance of his Love. Negatively ; the doubts , feares , and discouragements of weake Believers proceed not from God , for his voice is peace and comfort to his people ; I know the thoughts that I think towards you saith the Lord , thoughts of peace and not of evill ; Comfort yee my people saith the Lord ; speake yee comfortably to Jerusalem ; cry unto her that her warfare is accomplished , that her iniquity is pardoned ; You see they come not from God. Nor come they from Christ ; he neither troubles nor discourages any , it was promised concerning him , that hee should speake peace ; Thy King cometh ; he shall speak peace unto the Heathen , this is his worke , and he doth it ; therefore he doth not trouble , nor discourage any ; He is the horne of Salvation that God hath raised up for us to guide our feete in the way of peace . He opens the blinde eyes . He brings out the prisoners from the prison , and them that sit in darknesse out of the prison-house . He is that light that is sprung up unto those that sit in darknesse , and in the Region and shadow of death ; he bindes up the broken hearted ; he proclaimes peace and liberty ; he comforts all that mourne . He gives beautie for ashes , the oyle of joy for mourning , and the garments of Praise for the spirit of heavinesse ; he was given to heale the broken hearted , to preach deliverance to the Captives , and recovering of sight to the blinde , to set at liberty poore bruised prisoners that have been taken Captive by the Devil ; and the maine end of his coming is to abolish death , and to bring life and Immortality to light through the Gospel ; this is his worke and he doth it : he is gracious and pitifull , hee will not quench the smoaking flax , nor breake the bruised reed , his voice is full of love and tendernesse , his words are sweet words , as Let not your hearts be troubled ; feare not , it is your fathers pleasure to give you a Kingdome ; Cast your care upon me , I will care for you ; Christs voyce unto his poore people is ; Open to mee , my sister , my Love , my Dove , my undefiled ; his name is King of Salem , that is King of peace ; It is palpably apparent that our feares and discouragements come not from Christ ; Nor come they from the holy Spirit of God ; for he is the great and most sweet Comforter , he causes no discouragements , but removes them all by revealing and applying unto the soule the love of God ; and carries the soule by faith from all discouragements unto God , who is love and peace , where the soule is to rest and be filled with sweet peace ; This is the worke of the Spirit , and hence it is that he is called the Comforter ; he never caused the least feare or discouragement in the soule of any . The consideration that our feares , doubts and discouragements come not from God , nor from Christ , nor from the holy Spirit is sweet ; for then what need wee regard them ? yea we may slight them . Affirmatively ; the doubts , feares , and discouragements of weake believers doe proceed , viz. 1. From the Devill , who is a malicious adversary to the Saints ; hee either tempts us to sinne , and that will cause us to doubt ; or else hee tempts us to doubt and that will cause us to sinne : and thus he raises doubts and feares to hinder their comfort and peace in believing ; he also tempts them , and takes the word out of their hearts least they should believe . From whence these particulars ensue . 2. From our owne hearts ; Take heed brethren , lest there be in any of you an evil heart of unbeliefe in departing from the living God. 3. From the lying vanities we have chosen ; they that hearken unto lying vanities forsake their owne mercies . 4. From ignorance , heedlesnesse , and forgetfulnesse of the fulnesse and freenesse of the promise of God , and his everlasting covenant of grace , and from living by sense , and not by faith . 5. From unskilfulnesse of the word of righteousnesse . 6. From the want of watchfulnesse against sin ; the not keeping of a clear conscience , omission of duties , and loose walking with God ; these will raise tumults in the soul . 7. From building our hope and comfort upon that which is mutable and uncertaine , upon our own personal Sanctification , and not upon Christ and our free justification by him , who is made unto us of God , Wisdom , Righteousnesse , Sanctification , and Redemption . 8. From ou● owne false reasonings as to conclude that we have no work ●o grace wrought upon us , because we as present cannot see or feele any grace in our selves ; thus many weake believers , that are through Christ right precious in the sight of God , are subject to delude themselves in chusing trouble , and pre●erring it before com●ort . 9. From the bodies distemper with melancolly , and troubling your selves with the event of things , and from pride , which hinders a quiet submission unto God , in that condition inward or outward , which he hath led us unto ; and from want of patience to wait upon him for deliverance out of trouble in the use of means . 10. From want of consideration of the ground of the trouble , and enquiry whether it ought to be a cause of discouragement or not . 11. From too much eying of sinne , or an over-sensiblenesse of infirmities , and not eying of Christ with them , the conscience enlighted siding with the law against it self . 12. From the poor creature striving to get out of its dungeon by its ownwrestling , whereby in steed of gaining inlargment , it heightens its own distempers . 13. From unbelief , which takes the law , and applies the same with the threats thereof unto the soule , therby occasioning fears and discouragements 14. From ignorance of the love of Christ , and when the blessed spirit of truth doth once come into the soule , and discover the love of Christ unto it , its doubts are immediately resolved ; and it is sweetely revived . 15 From slighting the means that God hath given for our recovery ; we are indeed with thankfulnesse to use the means , and yet to know that means cannot cure a soul ; it must be the operation of the Spirit of Christ in the soul , which is as God pleases . 16. From Gods not appearing to , and the Spirits not operating in the soule ; the operation whereof , discovers unto the soule , the overflowing fulnesse of the loves of Christ , and brings the soule to believe in the Lord Jesus , and trust in his mercy . Our carnal reason , and corrupt hearts , and Satan with his suggestions are so neere us , and before our eyes , that we cannot see God ; and we hearken so much unto what these dictate , that we mind not the blessed voice of the Spirit of Christ , which would revive and fill our soules with joy and peace in believing , and make us so wise and strong in his time , that we should not any more cast away our confidence in God. And as Gods love ( which is free , ful , and perfect ) is discovered to the soule ; so , yea , in the same measure , anr doubts and feares cast out . Perfect love casts out fear , and the poore creature is made perfect in love . Nine Reasons against fears and discouragements in a believer , raised from Isaiah 41. 10. Fear thou not , for I am with thee , be not dismayed , for I am thy God ; I wil strengthen thee , yea , I wil help thee , yea , I wil uphold thee with the right hand of my Righteousnesse . The first reason is , Because it is against Gods command for a believer to feare or be discouraged ; fear thou not . 2. Because thou hast the presence of God to helpe thee ; I am with thee . 3. Because a believer hath an interest in God , which is a happinesse beyond all miseries ; I am thy God. 4. Because nothing can befall him , but what God appoints , who loveth him . 5. Because whatsoever befals him , shall do him good . 6. Because the bitternesse shal be but short . 7. Because fears and discouragements never do any good , but much hurt ; they deprive us of many an opportunity of doing Christ service . 8. Because fears are doubts are unsuitable for a Saint ; the fearful and unbelieving , shall have their part in the lake , &c. with S●rcerers , Idolaters , and Lyars . 9. Because fears are unreasonable for a child of God ; the Lord having given unto his many sweet and precious promises , That they shall not want any good thing ; he hath said . I will never leave thee nor forsake thee ; they are therefore safe , and neede not to fear , but in God alwaies rejoice , and sing praises to him . One and twenty several means to be used by poore weake believers , for their settlement in the assurance of the love of God , when they are tossed with tempests , and incompassed with discouragements , viz. 1. Means . Commune with thine owne heart , and make diligent search to find out what it is that troubles thee . Reason within thy selfe ; Why art thou cast downe , O my soule , and disquieted within me ? &c. 2. Means . Renounce all lying vanities , and hearken unto none of them ; hearken not to the voice of thine own heart ; it is a lying vanity , and wil deceive thee . Hearken not unto sense ; Thomas said , he would not believe , unlesse he might see , and thrust his hand into his side ; but such sensual practises are to be abhorred by us , for it is no other but to consult with flesh and blood , which cannot discern spiritual things , and is condemned ; some wil see an holy frame of Spirit in themselvs and feele sinne subdued before they wil believe , this is sensual ; for faith lookes not to such things as these , but to God in his word , therefore we live not by sight , but by faith ; blessed are they which have not seen , yet have believed . Hearken not unto carnal reason , for in so doing thou canst neither believe , submit to God , not be setled . Reason wil say , a Virgin cannot bring forth a child , and that a woman ninetie years of age is past conceiving a child ; Reason contradicts God himselfe , and saith , these things cannot be ; can reason believe that the wals of Jericho fel down by faith ? and that the Saints stopped the mouths of Lyons , and quenched the violence of fire ? Yet faith did it . Is it likely or possible to reason for a man to walke upon the sea , or Peter did ? Did not Christs command seeme vain to Peters reason , that he should then cast h●s net into ●he sea , seeing he had cast it in so often , and fished all night , and caught nothing ? Can reason conceive how the dead , who are eaten with beasts and fishes , and turned into dust , can be raised unto life ? or that the sea can be divided ? the Sun go backwards ? the Rocks yeild water in abundance ? the flint be turned into a fountaine of water ? or that drie bones shal live ? Surely there can be no reason given to reason for these things ; wherefore seeing that sense and reason are so contrary to God in his word ; we may not hearken to them when they say , the soule hath no grace , because sense seeth or f●eleth none , and that God wil not pardon our sins , because there is no reason to reason why he should , nor any way to reason which way it can be ; for with God all things are possible . Also live not upon duties and performances , groundlesse hopes , nor peace , comfort , joy , raptures , or ravishments whether true or false ; live upon God alone , and if thou livest upon any thing else , as thy foundation , whatsoever your sparks be , you shall lie down in sorrow . 3. Means . Give no way at all to any discouragement , although it seem never so just and reasonable ; This was David sin to admit of a P●rley with that which he looked upon , as tending to his discouragement ; saying , Will the Lord cast off for ever ? doth his promise faile for evermore ? I said ; this is my infirmity . As soone as he saw his infirm●ty , he had other thoughts of God , saying , Who is so great a God as our God ? thou art the God that d●st wonde●s , and thy footsteps are not known . If God in his greatnesse , mercy , and the wonders he doth , and the way he goeth , were knowne by us , we should admire and rejoyce at that , for which we now mourn . 4. Means . Learn to know , and distinguish betweene the voice of Christ and all other voices ; learne to know and say distinguishingly of Christs voice ; it is the voice of my beloved , and hearken to it , for it is peace ; thy sin● are forgiven thee ; I wil remember them no more ; therefore that voice that tends to the hindrance of the Saints peace , suiteth with the voice of Satan , and is not the voice of Christ ; I wil heare what the Lord wil speake , for he wil speake peace unto his people ; Satan makes it his work to contradict this voice of God unto the soul , and say , it is a delusion , and not likely to be from God ; yea , and alledgeth seeming reason for it ; saying unto the soule , Art thou a child of God and thus overpowered with corruptions , & c ? And now because this voice is suitable to carnal reason , the poore soule is ready to close with it , and conclude against God , and its owne comfort , that the voice of peace was not from God , but a delusion of Satan ; and hereupon comes to mistake Christs voice to be the voice of Satan , and Satans voice to be of Christ ; therefore know oh poore soule , that such discouraging voices are from the divel , and not from the Prince of peace . 3. Means . Learne to knovv and distinguish betweene the voice of the Gospel , and the voice of the Lavv ; the Lavv saith , Cursed is every one that continueth not in all things that are written in the Law to do them : vvhen there is any worke to be done , upon paine of punishment , or upon promise of eternall life , it is the voyce of the Law : the Law requires doing something for life . Moses describing the Righteousnesse of the Law , saith , That the man that doth these things shall live by them . But the voyce of the Gospel is farre otherwise , as that Christ hath redeemed us from the curse of the Law , being made a Curse for us ; and that his mercy is above what we can aske or thinke ; The promises of life are free and without condition , the Gospel declares what God workes in us , and freely gives unto us ; I will love them freely . If we listned more unto the promise , which is the voice of the Gospel , and not to the voyce of the Law ; wee should enjoy more peace , and finde lesse trouble . 6. Meanes ) Meddle not with the threatnings in the word so as to apply them to thy soule , for that they belong not unto thee , and are no part of thy portion ; they concerne not the state of a believer ( however they may be of use to prevent sinne , yet are of no use unto him after commission of it ; yea , it is a weaknesse in a believer after commission of sinne , to apply unto himself the threats of the Law against that sinne , because we are not under the law , but under grace . Who shall lay any thing to the charge of Gods elect ? Christ being made a curse for us , hath made perfect satisfaction on our behalves unto the justice of God , and brought in an everlasting righteousness : Reckon your selves to be dead indeed unto sin , but alive unto God through Christ Jesus our Lord. This to doe , is indeed against carnal reason , sight , sense and feeling ; but we are to walke by faith and not by sight . 7. Means . Judg not your condition by false principles ; some judge their eternal condition desperate , for that they want those things , the enjoyment whereof , would not prove their state good ; as knowledge , memory , parts , sensiblenesse of sins , &c. Others account their state and condition very bad , for that they are incompassed with those things , which if they were freed from , would not prove their eternal condition good , as passion , temptations , discontentednesse at the providences of God &c. 8. Means . Take heed ye be not overwhelmed with sin ; eye not so much thy infirmities ; beware of such a minding and complaining of sin , as tends to discourage , oppresse and trouble thy soule ; Davids experience speakes it sinful ; I complained , saith he , and my spirit was overwhelmed , I am so troubled that I cannot speake ; to eye sinne so as to be overwhelmed , and to have our spirits drunk up in the consideration of it , is both against God , and thy owne soule ; what thou seest and feel●st , pore not upon ; and learn to see and perceive what is not obvious to thine owne sense and sight ; faith is the evidence of things not seene , walk by faith , and not by sight . 9. Means . E●e Christ al●ne , mind him , meditate upon him , the riches and freenesse of his grace , and fetch all thy consolation from him , who is made unto thee of God , Wisdome , Righteousnesse , Sanctification and Redemption ; eye not so much thy selfe , or thy sins , as Christs full and perfect satisfaction , which was offered by him , and accepted of by God the Father for all thy sinnes ; oh therfore live in , and rest upon the Lord Jesus alone , and place all thy confidence in him who wil settle thee , comfort , quicken , and uphold thee , and be infinitely better unto thee then thy selfe can be . 10. Means . Learne to distinguish betweene thy justification , and thy personal sanctification ; the first is quite out of thy selfe , consisting in the imputation of Christs righteousnesse inherent in him , who sits at the right hand of God , and farre above the reach and spheare of sins activity , and is therefore perfect and compleate ; yea the foundation of all blessednesse : The later is in our selves , and therefore weake and uncertaine ; he that understands not the true nature and doctrine of justification , cannot enjoy true , stable and constant peace . In the right understanding of this point , is treasured up a fountaine of soul-reviving consolation . 11. Means . Let not thy comfort depend upon thy owne personal sanctification , because from it there can no stable comfort proceede ; this is none of the least causes of much trouble in many weak believers , viz. to seeke the living among the dead , to think to suck consolation at the brest of their own sanctification ; whereas the spiritualized Christians experience tels him , that his sanctification hath nothing to do with his justification or salvation as any cause of it : sanctification also admits of degrees ; but justification neither of rules nor degrees , and is abundantly more glorious then sanctification , nor having any dependency upon our apprehending , or receiving it , but upon what the Lord Jesus hath done for us ; justification is effected by Christ , and apprehended by faith ; The Spirit and faith do evidence unto us our justification . All that believe are justified , &c. The Spirit also in another place intimates unto us , that it is possible to have a full assurance of faith ; faith is an unquestionable evidence , and when faith is hidden and doubtful , Justification is not apprehended , nor sanctification evident , but doubtful ; and so cannot evidence unto us our Justification ; but rather induce us to call it into question . And that soule that apprehends its free justification by Christ Jesus alone , may live upon it , and thence enjoy unspeakeable peace , joy , and strength ( the sweete fruits and effects thereof ) yea at that time , when he sees no personal sanctification in himselfe , since Christ is made unto him sanctification : Why may not a soule live by faith upon that at all times and say , I have sanctification in him that hath justified me ; and this is perfect ? my own actual righteousnesse often failes me , saith such a soul , but Christs endures for ever ; therefore wil I fetch all my comfort from Christ and from my free justification by him . And as we are not to conclude our justification from any effect of sanctification , so we are not to conclude , that apprehension of Justification to be from God , which takes us off the meanes , waies , or rules of sanctification ; for when the grace of God appeares , it teaches men to deny ungodlinesse and worldly lusts , and in our souls , bodies and conversations to honour and magnifie the God of our mercies , who hath justifi'd us freely by his grace . 12. Means . Allow not your selves in any sin , but in the strength of God hate and abhor , all sin , and the appearance thereof , yea , with the greaest indignation ; it is better to die then to sinne ; there is that in sin , which strikes at a poore believers peace and comfort , and joy in God ; it wil damp and straighten the soul ; yea is a let to our faith , and brings unsettledness and disquietness to the poor soul . 13. Means . Mind seriously those promises that are sutable to thy condition , and apply them to thy owne soule ; God hath imparted himselfe , and ingaged his faithfulnesse in the promise , and it is our duty , and would be our wisdome , to rest thereupon : in order whereunto , separate thy selfe to meditate thereon ; thou knowest not but that God may reveale the promise more and more in thy meditation of it , and settle it by his almighty power upon thy soule ; let not the precious promises of God be strange unto thee , be not willing to leave a promise , until thou art refreshed by it ; yea , raised and ravished with thankfnlnesse for the exceeding riches of his mercy and plentious redemption held forth in them ; as for example , that one promise in Heb. 10 17. Their sins and iniquities wil I remember no more . This is enough ( if accompanied with the Spirit of Christ ) to quiet and settle a troubled soul . 14. Means . Treasure up experiences of Gods goodness unto thy soule ; * Remember the dayes of old , saith David . I have considered the dayes of old , and the years of ancient time ; thou hast beene my helpe . I was brought low , and he helped mee ; therefore thy God who is unchangeable , wil helpe thee still , and be thy refuge in the time of thy trouble . I tell thee , oh disquieted soule , that the calling of the experience of the goodness of thy God into thy mind , will be a notable means of quieting thy soule . This duty the Lord knowes a poore believer is backward to ; But who among you wil give eare to this ? who wil hearken and heare for time to come ? It is thy duty and priviledge oh believer , to set the loving kindness of thy God ever before thine eies : We have thought of thy loving kindnesse oh God. 15. Means . Slight not , nor refuse the consolations of thy God ; let them not seeme small unto thee ; Are the consolations of God small unto thee ? oh disowne not the comfort that God gives out for thee , lest thou live to complaine as David , my soul refused to be comforted ; and to wish that thou hadst not despised nor refused it : be thankful unto the Lord , for what thou hast received , hold it fast , improve it to the glory of the Donor ; and let nothing go that may tend to thy peace and establishment . 16. Meanes . Rest fatisfied in Christs righteousnesse , and adde nothing to it : I wil make mention of thy righteousnesse , even of thine only : Thy righteousnesse ( saith the Psalmist ) is an everlasting Righteousnesse , See Psalm 31 & 50. 6. Jerem. 33. 16. The perfection of Christs righteousnesse is held forth unto us , and alwaies lies before us for us , that we may be ever comforted in it , and rejoice with thanksgivings for it . Oh it is compleatly perfect , and ful of divine consolation ; yea it is a welspring of life to refresh and satisfie all the Lords people to the dayes of eternity ; so that we have enough , we neede no other , nor any more righteousnesse to live upon . 17. Meanes . Let not thy comfort depend upon Gods actings or dispensations towards thee , whether inward or outward ; for so doing , thou canst not be setled ; for these are often changeable , and contrary each to other : one day thou mayst have peace , joy and strength , another none of these ; to day perhaps God shewes himselfe unto thee , and in a moment hee may hide himselfe ; to day perhaps thou art rich , and enjoyest health and many friends , and yet to morrow thou mayst be poore , sick and thy friends alienated ; Gods actings in us and upon us , are not alwayes as he is unto us , God is unchangeable , and ever the same , however he may seem to be , therefore make a good construction of all his dispensations towards thee , and know that his actings in us , or upon us , are the accomplishing of his wil for his owne glory and the good of his ; that which I think worst for mee , may be best for mee ; How ever it be , yet God is good , and good to mee . Thou oh Lord art still the same . 18 Means . Frequent those whom God hath settled in the assurance of his love ; these are able to direct and informe thee in the knowledge of the grace of God revealed in them ; wherein is peace and joy unspeakable and ful of glory ; many heare and confer with such as are ignorant of the grace of God , and finde successe accordingly . 19. Means . When our spirits are never so much dejected and sadned , we should with Isaiah , wind up our affections , and stirre up our selves to take hold on God , and remember that Christ is our resting place , whose spirit whispers in , and unto us as it did unto David , return unto thy rest oh my soule , &c. If thou hast sinned thou hast done very foolishly ; it being done , it cannot be undone ; what shal the soul do , but remember that sweet and gracious promise , their sins and iniquities I will remember no more ? and consider that there is not any sin a believer can commit , that should cause him to cast away his confidence , or so much as question the love of God unto him , for any thing he hath done , or can befal him ; All that know the name of the Lord , wil trust in him , and cleave unto him for strength , yea ▪ to be their strength against sinne for the time to come ; it is but a foolish conceit , that brings a poore child of God to cast away his confidence , and renders him culpable of the reprehension of our Saviour , oh fools , and slow of heart to believe , &c. A poore believer is commanded to come boldly to the throne of his Fathers grace ; he may not in any wise admit of such a disquietnesse in his sorrowing for sin , as shall discorage and hinder him in obeying another command of God ; Rejoice evermore . 20. Means . Know and remember the happinesse of a believer in Christ , though never so weake ; he is cleane from all sin by the blood of Christ , they are removed from him , so that he is accepted of God in Christ , as perfect , righteous and comely , as Christ is ; saith Christ , who is on with his Father , unto a poore believer , Thou art all faire , my love , there is no spot in thee ; goe the ●ore in much assurance and confidence , unto the throne of his grace who having given thee his Son , cannot but with him freely give thee all things , that he in his wisdome and love sees fit for thee , whether for soule , body , or both : Having therefore Brethren boldnesse to enter into the hol●●st by the blood of Christ , by a new and living way , which he hath consecrated for us through the vaile , that is to say , his flesh . And seeeng that we have not an High Priest , which cannot be touched with the feeling of our infirmities , but was in all points tempted , like as we are , yet without sinne . Let us therefore come boldly unto the Throne of grace , that we may obtaine mercy , and find grace to helpe in time of neede ; and let us draw neere with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water ; let us hold fast the profession of our faith without wavering ( for he is faithful that promised . ) Whe● shal lay any thing to the charge of Gods Elect ? It is God that justifieth . Meditate on these precious truths , until then sweet influence through the Spirit of him , who raised up Jesus from the dead , have warmed and enlivened thy soule 21. Means . Lastly , know and remember , that though these means , tending so much to the soules settlement : in , and assurance of the love of God , are to be used ; yet means alone are 〈◊〉 sufficient to quiet and settle a tro●●l●d soule ; it is the work of Christ spirit to answer all doubts and remove all discouragements . God creates the fruit of the lips peace , peace to him that is afarre off , and to him that is 〈◊〉 , saith the Lord , and I will heale him . In the use of meanes , we are to looke unto , and wait upon him who wil in his owne time ( which is best ) free all his from all their discouragements , doubts , and fears , and satisfie their souls with his love , which is better then wine . These things I write unto you , that your faith and hope may be in God. A Collection of many the fears , doubts , and discouragements , that a poore weake believer , either in or about conversion , or desertion , takes up against himselfe , together with their several remedies , resolutions , and answers . Weake believers are like melancholy people , who think things farre otherwise then they truly are ; rightly smoaking flax , where there is more smoak then light , more ignorance then true discerning ; and thereby they expose themselves to manifold fears and discouragements , when there is not the least cause : as for example , Mary was troubled and afraid ; all the matter was , the Angel saluted her and told her , that she had found favour in the sight of God ; the shepherds were afraid even then when the Angel brought them tidings of great joy . Peter was afraid when he had drawn up much fish ; by which their discouragements they highly dishonoured God , hindered their own peace . The feares of weake believers are usually of these kindes . Viz. 1. They cannot be perswaded their sinnes are pardoned : indeed they would and they would not believe it ; they cannot from the spirit that is in them , but close with Christ , and claspe about him for salvation ; yet then they are not sure they have him ; they may be deceived they thinke in that ; in a word , They are , and they are not perswaded their sinnes are pardoned . The Remedy to this feare . We are commanded to believe forgivenesse of sinnes in Jesus Christ throughly , and not in part : Through his name , whosoever believes in him , shall receive remission of sinnes . 2. If faith carrie them on to believe a little more , or better of their condition ; yet the pride of some sinnes will not down with them ; some of their sinnes , which they have made their darlings , more then others , and cherished themselves in ; oh these they thinke are either too great , or too often committed to be all forgiven and at once ; the remainders of these sins are like dregs in the bottome , and their consciences cannot be satisfied that God hath fully pardoned them . Briefly ; They are perswaded some sinnes are pardoned , but not some others , which they have most sinned in . The Remedy . There is indeed a large disproportion between sinnes , in regard of their causes , effects and adjuncts , yet the robe of Christs Righteousnesse is so large that it covers the greatest sinne as easily as the least ; And we are to consider that one sinne cannot be forgiven but all are forgiven . Jesus Christ hath done away all sinnes . For this man , after he had offered one sacrifice for sinnes for ever , sate down on the right hand of God. 3. They looke not upon God in the pure simplicity of his word and promise , but suspect and are jealous that God hath some reckoning still behind , because they see themselves sinful , and know that God is of purer eyes , then to behold iniquity ; and they cannot believe that God can bear with all those corruptions and transgressions in them . Briefly , they fear still God doth not intend them such grace , as he proffers and speaks of in his word , and suspect the Gospel . The Remedie . We are to believe God in the plainnesse and simplicity he speaks in , in Gospel promises , the word of his grace , even unto our soules , as if he spake out unto us by name from heaven ; he that believeth not God , hath made him a liar , because he beleeveth not the Record that God gave of his Sonne . 4. They think , though God may be reconciled unto them , and love them at sometimes , ( for they ( poore souls ) only reckon the seasons of the Spirits comfortings and breathing for the times of forgivenesse ) yet God may be provoked againe , and angry again for new sins and failings , and then they are as much troubled how to come at any peace againe , as they were before ; and then it must be only another sun-shine of the like comfort must warme them into peace and believing . In a word , they think if God do pardon them , yet they may provoke him againe soon after . The Remedie . We must know , that God is not as man , that he should be angry and pleased , as we carry our selves ; I wil be merciful to their unrighteousnesse , and their sins and iniquities will I remember no more ; I wil be to them a God , and they shall be to me a people . There is no condemnation to those that are in Christ Jesus , &c. The apprehension indeed of pardon and salvation is variable , but yet the pardon and salvation it self is immutable ; and as the Gospel needs to be given but once , so a mans sins need but once to be forgiven ; once is enough because if once , then for ever . 5. They cannot perswade themselves how they can sin , as they doe daily , but that they are countable for all the breaches , and set up new scores of sin in their consciences ; and keepe reckoning for God , and disquiet themselves in vaine ; in a word , they suppose they cannot sin as they doe , and not be accountable , and they cannot but be sinners in Gods sight , as well as their owne . The Remedie . We must remember , our sins are no more ours , but Christs ; and his righteousnesse is ours ; God reckons and accounts us as one now ; so though we sin , yet every sin was accounted for in him : And now there is no condemnation to those that are in Christ Jesus . Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth . 6. They think every affliction or trouble that befalls them , is a punishment for some sin they have committed ; and they looke on them as messengers of wrath from God , sent upon them in judgment ; as if God were satisfying himselfe upon them , and pouring forth some wrath upon their heads to satisfie his justice against such sins . In a word , they think afflictions are sent upon them for their sins , and they cannot look upon God in them , but as angry , and so helpe the afflictions to afflict themselves . The Remedie . We are to consider , that although afflictions come in with sinne , and for sin , and are the wages of sin ; yet to the righteous and believers , they are not judgements , for every thing of justice against sin was spent upon Christ , so as to believers , they are only trials and temptations . My brethren , count it all joy when ye fall into divers temptations : They are chastnings of love , to prevent and imbitter sin unto us . As many as I love , I rebuke and chasten , &c. The rod of afflictions is a teaching rod ; David found it good for his soule that he had been afflicted , and * the fruit of affliction to believers , is the taking away of sinne ; And the Spirit tells us expresly , If ye endure chastening , God dealeth with you as with sons ; for what sonne is hee whom the father chasteneth not ? But if yee be without chastisement , whereof all are partakers , then are ye bastards , and not sonnes . Afflictions are ( in a word ) a diverse way or dispensation of love and grace unto the poore soule , love working by that which is evil in it selfe . We know that all things do work together for good , unto them that love God. 7. They mistake the Gospel in the doctrine of it ; and every Scripture that threatens for sinne , they apply unto themselves , because they have committed that sin . In a word , They interpret every curse in the law and new Testament for sin , their own , if it be against their sinne . The Remedie . We are to consider , that though the Scriptures do often set forth the righteousnesse of God against sinne , and his justice against iniquity ; yet the justice of God being satisfied by him , who made his soule an offering for thy sins , Justice it selfe hath no more power against thee for thy sins , then the pursuer hath to doe with the murderer in the City of refuge . For sin shall not have dominion over you ; ye are not under the law , but under grace . The Discouragements of poore weake believers , herein mentioned , are as followeth . I feare I am but an hypocrite , notwithstanding all the faire shewes I have made for the Lord , his waies and people . It is contrary to the nature of an hypocrite to feare that he is such an one , and it is a Character of a sincere heart to see , and seeing , to bemoane its owne deceitfulnesse , to desire sincerity , and to imbrace and most highly to prize that word of th● Lord that is most searching in its owne soule , to thirst after that word that is most powerful , and keene , and pierceth even to the dividing asunder of the soul and spirit , and of the joynts and marrow , and to examine it selfe ; it is the prayer of a David-like spirit , Examine me O Lord , and prove me , trie my reines and mine heart . It is as dangerous for a soul to skin up its wounds before they are searched , as to presse it selfe downe with discouragements , and helpe the affliction to afflict it self . Take it rather for granted , that thou art an hypocrite ; and if so , what is that but a sinner , though of a deeper die then an ordinary sinner is ? We reade that Ephraim compassed the Lord about with lies , and the house of Israel with deceits &c. and that he was a cake not turned , that he fed upon wind and followed after the East winde , and provoked the Lord unto anger most bitterly : and that yet Gods bowels did still worke towards Ephraim , so that he could not destroy him . The Lord is exceedingly gracious unto such wretched creatures of his , though they compasse him about with lies ; Let such poore believers consider , that a sinner can never be too foule for his Saviour , too much wounded , and too sick for this Phisician to heale and cure , nor too filthy for a fountaine opened to wash ; and that the whole neede not a phisician , but those that are sick ; and that Christ came unto the world to justifie the ungodly , and to save the chief of sinners ; he came not to call the righteous but sinners to repentance ; and let such a soule that cannot as a Saint , stick close unto the Lord Jesus as a sinner : and his hopes in Christ through the enjoyment of his spirit within him , wil lead him forth in the strength of Christ to purifie himselfe as Christ is pure . Had the Lord Jesus by his Spirit wrought an effectual work of grace upon my heart , I should have growne in grace ; but I doe not so , my life is not holy , nor am I like unto the Lords children . 1. Consider whether thou art a child , a young man , or a father in Christ ; for as there is a great difference betweene a child and a man in Christ , so betweene a babe in Christ , 1 Cor. 3. 1. and a man in Christ . 2. Consider whether thou art a babe in the wombe , or borne ; that is a babe that is unskilful in the word of righteousnesse ; as a child being begotten and alive , is in the womb , before it is borne ; so a soule is spiritually alive , and begotten from above , before it be born ; Christ must be formed in us before we can be new born babes , before we can desire the sincere milk of the word , that we might grow thereby . When thou art delivered out of bondage , darknesse , and fears concerning thy eternal condition , thou art born and brought forth , for as the wombe is a place of bondage , so is a doubting condition ; and therefore thou canst not looke for those attainments in this condition , as others find in another ; and also in case thou art new borne , there cannot be that expected from thee , which is from a man in Christ ; there is a great difference you know to be put betweene a child and a man. 3. Learne to distinguish betweene the fruits of the Spirit , and the exercise of them ; it is not the having of the fruits of the Spirit , but the exercise of them that attains an holy conversation : and know , that it is one thing to be the Lords , and another thing for God to convey his power into the soul , wherby to make it conformable to his wil , and to live by faith in the Son of God : the first is where the later is not . 4. Know that the time of doubting is a barren time ; men cannot fight and work at such a time . And yet as trees in the winter season grow in the roote ( though not in the branches ) so maist thou grow in humility , love , &c. though thou maist unto thy self seem to decay in those and other graces of the Spirit . But when a soule is delivered from its enemies , that is to say , from Satans errours and its owne doubtings , then it begins to serve ; being delivered we serve ; there must be deliverance before working ; therefore a time of doubting and of bondage is not a season of growing in holy services . 5. Believers are of several growthes and states . 1. Babes or children in Christ . 2. Young men . 3. Fathers . Can babes worke ? Yet if babes die in that state , they shall not misse of glory ; it is one thing to be justified , and another thing to be sanctified , as it is one thing to live , and another to be borne ; and to work distinct from both . There is a great difference of degrees of the Lords own people , some are spiritual , but others are termed carnal , as appears by Pauls epistle to the Church of Christ in Corinth . And I brethren could not speak unto you , as unto spirituall , but as unto carnal , even unto babes in Christ : thou mayest be begotten , and yet not borne , not a new born babe . 6. If thou beest ignorant or in temptation , then thy heart is clouded and dist●mpered with feares , and thy selfe not a competent judge of thy owne growth ; is a new borne babe able to judge of its own growth ? Consider also , it may be , thou dost not use the meanes , or not rightly , in Gods way . And when grace is as seed newly cast into the earth , and a weak believer ( while a babe ) for want of exercise and experience scarce knowes what he hath ; then as the land newly sown little differs in shew from other ground which was never sowne , so a poore babe in Christ seems little different from the men of the world who lie in their sins ; and as childrens complaints are not alwaies to be taken for rules , so the complaints of such babes , that they grow not in grace , do not so much evince their want , as the sensiblenesse of their want of the growth of grace , and of conformity to the wil of the Lord Jesus , which is a certaine fruit of the in being of the spirit of Christ in the poore soule ; it is the spirit that convinceth of sinne ; and spiritual desires cannot possibly proceede from our selves , but from faith . In a word . Let such a poore doubting believer hearken unto what God saith unto him ; From me is thy fruit found . The righteous shal flourish like the Palme tree , he shall grow like those Cedars in Lebanon . Those that be planted in the house of the Lord , shall flourish in the courts of our God ; they shall still bring forth fruits in old age , they shal be fat and flourishing ; And unto this end , the Lord hath also promised , I wil be as the dew unto Israel ; he shal grow as the Lily , and cast forth his fruits as Lebanon ; his branches shall spread , and his beauty shall be as the Olive tree , and his smel as Lebanon ; the Lord hath also further promised , that he wil turne the barren wildernesse into a fruitful field , he wil open a fountain of pure living water , and poure it forth upon the barren wildernesse , and the dry ground . The barren , dry , and unfruitful ground of unbelievers , is by by the unction of the Spirit made the garden of the Lord , and being trees of the Lords owne planting , shall be watered every moment ; yea , refreshed and comforted with the streame of that river that makes glad the City of God , In the wildernesse shal waters break out , and streames in the desert , and the parched ground shall become a pool , and the thirsty land springs of water . I say , believers ( however it may seeme ) do alwaies grow in faith , love , or humility . My heart is so adamantinely hard , that I can be affected neither with the chastisements nor mercies of the Lord. There is indeed much hardness of heart in the deare children of God , their hearts have been as hard as a rock , adamant , or flint , they and they only feel it , complaine of it , and mourn under it , and this is tendernes ; or the effect of an heart of flesh . It is the frame of a new heart and the temper of an experienced gracious spirit to lament from the sense of its own hardnesse of heart ; O Lord why hast thou made us to erre from thy waies , and hardned our hearts from thy feare ? Doubtlesse thou art our father , &c. Their hearts were hardned from Gods feare , and yet they were the children of God. Poore soule I would be acquainted how thou camest to know thou hast an hard heart ; who told thee so ? art thou certaine thou art not mistaken ? if thou replyest that thou seest or feelest it . I reply , if it be so , then thou art happy , for thou ha●● the inbeing of the Spirit of Christ ; it is none other then the Spirit of the Lord Jesus that discovers to a man his own darknesse , and convinceth him of his own deadnesse , and hardnesse of heart , yea none but this Spirit lusteth against the flesh , and thou livest to God truly , though not so holily and sensibly as thou mightest and oughtest ; for how should a senselesse stone feele its own hardnesse , or he that is soundly a sleep , perceive himself to sleepe ; or the dead man feele himselfe to be so ? Sense or feeling is an evident demonstration not only of life , but of life in action . Consider thy selfe as thou art in Christ , in union with him , what is his is thine . Christs fruitfulnesse is thine , in him is thy fruit found ; and if hee hath not as yet poured forth plentifully of the Spirit of grace and Supplication upon thee , thou hast his promise for it ; hee hath offered up strong cries and teares unto the father for thee ; thou daily committest sinne from a body of death and corruption thou carriest with thee , let thy glory and reioycing be , that thy sinnes are forgiven , and shall be remembred no more , and rest satisfied ( in point of salvation ) in what Christ hath done . Thy best works cannot save thee nor thy worst destroy thee . Thanks be to God , who hath given us victory by Jesus Christ , Fetch thy comfort from him , and not from what thou findest or possibly maiest find or feele in thy selfe . We are not to judge of our eter●all condition and of Gods love to us by the hardnes or softnes of our hearts , or by what workes of righteousnesse wee see and feele in our selves ; but to live by faith in the sonne of God , who hath promised , that hee will take away the stony heart out of thy flesh , and give thee an heart of flesh , and that hee wil turne the flint into a fountaine of waters Because I feele not my selfe sanctified , I ●eare I ▪ am not justified ▪ Believers must not say they have no sanctification because they see and feele * none . David cried out in the bitternes of his soule that his sin was ever before him , and then his sanctification was out of his sight , and that God had forgotten to bee gracious : but afterwards he said of it , This is my infirmity . You know in an house , when it is darke , there may bee all things that were there when it was light ; but you see them not till the candle be brought in : The womans grote in the parable was in the house , but shee found it not till she had lighted her candle ; therefore say with David , Light my candle Oh Lord ; and the spirit of man is the candle of the Lord. Sanctification , or the fruits and effects of the spirit in a believer , do indeed comfort our faith in their kind and degree ; they are given to bee a light in some measure to our own consciences and to others . Let your light so shine before men : And glorifie God in your bodies and spirits ; Shew me thy faith by thy works ; they are the bracelets of the Spouse , they are the beames of Christ the sun of righteousnesse , but they are not Christ ; now clouds may hinder the beames from inlightning a roome , but the Sun is still where it was ; the tree you know , is there where it was , when the Apples or fruit thereof may be blowne down by the winde of Temptation , spoken of in the Parable ; yet then such promises as these are laid in for such a season . Who is among you that fears the Lord , that obeys the voice of his servant , that walks in darknesse , and sees no light ? let him trust in the Name of the Lord , and stay upon his God. And the vision is for an appointed time , but at the end , it shall speake , and not lie ; though it tarry , wait for it ; wait for it , because it wil surely come and not tarry . But the just shall live by faith . Consider seriously , how can any good assurance arise from the change that is in any child of God in this life , or his sanctification , it being not such in any particular act or worke , wherin is no spot of sinne ? is it not a mixture of flesh and Spirit ? why then feelest thou after it as thou dost ? Since the best and most through sanctification in any , is not pure enough for the eyes of the Lord ; why then make you it any bottom for assurance ? * Observe , that all the while you or any others have so done , you and they , like Noahs Dove , can find no resting place the soales of your feete ; for the Spirit of Christ tells us , when we have done all we can , we are but unprofitable servants : and that all our righteousnesse is but as menstruous cloaths . And while we gaze upon the work of sanctification in us , we find stil a rottennesse in every part of it , call all into question , and find fault with our repentance , mortification , new obedience , &c. therefore let us be sure still to take Christ in here , who is a believers sanctification , as wel as his righteousnesse . In order to the removing of this discouragement , consider a few particulars . 1. If you suppose that God takes in any part of your faith , repentance , new-obedience , or sanctification as a ground , upon which he justifies , or forgives you ; you are absolutely against the word , for if it be of works it is no more of grace , otherwise work is no more worke . 2. It must then be only the evidence of your being justified , that you seeke for in your sanctification . These two things thus premised , I proceed . 1. We must allow any believer to take in any thing of his sanctification to help his assurance , which the word allowes of , as the Spirit and the fruits thereof , that is to say , repentance , mortification of sin , new obedience , &c. but then it must be done in the Scriptures owne caution and way , the surest knowledg that any one hath , that he hath received the promise , is the closing of his heart with Christ , the real receiving and believing , and relying , and going out of the heart upon Christ ; The Just shal live by faith . We walke by faith , and not by sight . This was the assurance of the father of the faithful , who staggered not at the promise , but gave glory to God. There is yet something in man , besides faith to be satisfied ; reason wil have more light to see by , and therefore the workings of the Spirit in new obedience ; love , repentance , and self-denyal ; these may be compared to the tokens and change of raiment , whereby Jacob was perswaded that Joseph was alive . The word saith , that we are complete in Christ , and righteous in Christ : hereupon saith the soule ( being a reasonable and discoursive spirit ) when I repent , love , or obey , I believe I am in Christ ; and therefore my love , repentance and obedience are such , as I may believe ( though not in themselves ) yet in him , to be good and spiritual . 2. The Scriptures laie down these following things , that is to say , Christs sanctification , or his true holinesse to be ours , and faith about our owne sanctification . 1. Christ is revealed to be our sanctification : Christ is made unto us Righteousnesse , Sanctification &c. I live , yet not I , but Christ liveth in me . Ye are Christs . But ye are sanctified , but ye are justified in the name of the Lord Jesus . He hath quickned us together with Christ . We are his workmanship , created in Christ Jesus unto good works . Jesus Christ being the corner stone . That Christ may dwel in your hearts by faith . The new man which after God is created in righteousnesse and true holinesse . We are members of his body , of his flesh , and of his bone . And be found in him , not having mine owne righteousnesse . I can doe all things through Christ that strenthens me . That we present every man perfect in Christ Jesus . But Christ is all , and in all . Your life is hid with Christ in God. All these Scriptures set forth , and declare Christ the sanctification , and the fulnesse of his ; the all in all . Christ hath obeyed perfectly , he hath mortified sinne perfectly , and all are ours , and we are Chrsts , and Christ is * Gods. 2. The other thing is , faith about our own sanctification , we must believe more truth of our own graces then we can see or feele ; the Lord hath in his infinite wisdome so ordered , that here our life should bee hid with Christ in God , that we should walk by faith , and not by sight ; so as we are to believe our repentance true in him , who hath repented for us , our mortifying of sin true in him , through whom we are more then conquerours ; our new obedience true in him , who hath obeyed for us , and is the end of the law to every one that believeth . Our change of the whole man , true in him , who is righteousnesse , and true holinesse ; and thus without faith , it is impossible to please God. This is the Scripture assurance , for a child of God , or a believer , to see every thing in himselfe as nothing , and himselfe every thing in Christ ; faith is the ground of things hoped for , and the evidence of things not seene . It is our leaving out Christ in our Sanctification , that is the foundation of all our doubts , fears and distractions , and he that looks on his repentance , love , humility , obedience , and not in the tincture of the blood of Christ , must needs believe weakly and uncomfortably . I cannot see God , and if I were one of his Children , he would not hide himselfe from mee , as he doth : surely he hath forsaken me . Is Christ the Sun of Righteousnesse set in thy soul ? Remember the Psalmist , though sadnesse come at night , joy may returne the next morning ; And in the meane time , there shall be moon and starre light , and these ( though they cannot make day ) are some comfort to travellers . In Christs withdrawings you have faith , the evidence of things not seene , and all the promises , as stars about her , a glorious spangled canopy over you ; so that you shall live by faith , and adhere to Christ in such a condition ; the seede of Christ remains in you ; the suns heate is felt when his light is not seen . Saints may have grace when they want comfort from Christ ; the Spouse thought shee had lost Christ , yet stil she had a principle of love to him , and a resolution to seeke him ; thy love unto Christ shal continue ; he wil be as good as his word . The Lord shall arise , and his glory shall be seene upon thee . 1. Sometimes God hides himselfe from his , and seemes to leave the poore soule for its sinnes , and sometimes onely to exercise his own graces in the soule ; But alwayes in much love unto it ; * Verily thou art a God that hidest thy selfe ; * I opened to my Beloved , and he had withdrawn himselfe . Behold , I goe forward , and hee is not there , and backward , but I cannot perceive him ; on the left hand , where he worketh , but I cannot behold him ; on the right hand , but I cannot see him ; yet he doth but hide himselfe behinde the Curtaine , he cannot forsake thee ; for thy maker is thy husband ( the Lord of Hosts is his name ) and thy Redeemer the Holy one of Israel ; &c. The Lord in another place , to condescend unto the weaknesse of our capacities , holds forth his love unto us by the similie of a Fathers love ; I am a father to Israel , and Ephraim is my first borne : 2. When God hides his face , waite upon him , and looke for him , for he will returne againe ; But Sion saith , the Lord hath forsak●n me , and my God hath forgotten mee . Can a woman forget her sucking childe ? &c. yea she may , yet will I not forget thee , saith the Lord. Behold I have graven thee upon the palmes of my hands : thy walls are continually before me : For a small moment have I forsaken thee , but with great mercy will I gather thee . And the Spirit of the Lord bears witnesse , that Israel hath not beene forsaken , nor Judah of his God , of the Lord of Hosts , though their Land was filled with sinne against the holy one of Israel ; And the Lord saith in another place , Therefore behold I will allure her , and bring her into the wildernesse , and speake comfortably unto her . — I have seene his wayes and will heale him : I will lead him also , and restore comforts unto him , and to his mourners ; Although the Lord absent himselfe from his , yet his love to , and care for them is the same as when he manifests most of himself unto them ; when the Sun of Righteousnesse sets with us , he manifests himselfe to others of our Brethren and fellow Members , he rises in their Hemispheare ; And what though thy sinnes have eclipsed the love of thy God unto thy soule ? The Lord onely bids thee to acknowledge thine iniquity , that thou hast transgressed against the Lord &c. What a poore recompence is this ? Turne oh backsliding children , saith the Lord , for I am married unto you &c. Poore soule ! the love of God remaines still as sure and as great as ever , and in his due time shall shine forth againe upon thy soul , the thick clouds will blow over , and the soule reviving light of his love will arise upon thee ; He will take away all iniquity , and receive us graciously . I thought I had true faith , but since I fell into an hainous transgression , I am perswaded that if I had beene the Lords , he would not have left me to sin as I did . This is a deplorable case indeed , and the fruit of unbelief , and of the want of watchfulnesse : yet consider , the Lord hath suffered such , or as great ( if not greater ) spots to overtake his own dear children : David sinned in adultery and murder , Solomon sinned greatly after hee had obtained mercy , and Peter denyeth Christ with an oath : these examples are recorded to hold forth the glory of the riches of Gods free grace , that men may be acquainted with the mirrour of his grace , long sufferance and forbearance ; that so great sinners might not despaire and faint under their sinnes . 2. To despair of the mercy of God because our sins are great , were to limit God in his mercy ; which is to add sin unto sin , and a greater sin then the former : The Lord Jesus takes much pains , and le ts out merciful power for the raising of sin-weakened souls , and for the gathering of wandring Lambs . Poor soul , know this , that the greatest sin a believer can commit , ought not to make him mourn without hope ; for no sin can put him in the state of condemnation , or bring him under the curse . While we live here below , God healeth not our sinfull nature wholly , nor takes it quite away ; the flesh lusteth : God ever looks upon his , as they are in Christ , and not simply , as they are in themselves ; saith Paul , I my selfe keepe the Law of God , but with my flesh the Law of sin : flesh and sin do the evil . Consider Nehem. 9. 16 , 17. The Spirit also tells us in another place , that he knowes our frame , and remembers that we are but dust ; God hath in much wisdome and love left sinne in his to humble them , and to exercise the fruits of the Spirit in them , and that we might long to be where we shall not sinne ; also that we might the more dearly love Christ , in that it is pardoned , and depend upon him to subdue it ; and that we might not scorne , nor insult over any poore sin● weakned ones , but restore them with the spirit of meeknesse ; and that we may admire the more that rich grace of the Lord Jesus whereby ( notwithstanding all our provocations ) we have accesse unto the Father by him . The Lords people are indeed taught by his spirit , not to sinne that grace may abound , but to love , and to love with the more vehemency of affection , the God of their incomprehensible mercy , and to use all means against sinne , and not to be over-pressed and sunk in despaire under it . They also know that they are the more happy , in that they were sinners ; else how could they be capable of union with God , of mercy and heaven ? If there were not evil , it would not be known what is good ; Justice and mercy had not beene known : the wisdom of God could not have been known in drawing good out of evil ; or his love in sending the dearly beloved out of his bosom to die for us , & man had not come unto that happness in Christ which the Saints have , and shal enjoy . 3. God is never an enemy to his , though they greatly sinne against him . Wee are not beloved for our owne sakes , nor for any thing in our selves , but in Christ : Who hath made us acceptable in the beloved ; Therefore nothing wee doe can cause God to love us more or lesse ; his love is as himselfe ever the same , therfore a belivers hope , joy and confidence is to bee ever the same in Christ . Hence it is that such are alwayes to reioyce . Reioyce alwayes ▪ Reioyce evermore . Againe I say rejoyce . Let them exceedingly rejoyce . The joy of the Lord is our strength . Oh there is enough in the Lord to satisfie● thee at all times , he is an unchangeable object of true joy , in him is all our hope and happinesse , therefore let not thy fall cause thee to question the love of God unto thee ; thy salvation depends not upon thy repentance and holinesse . See Rom. 9. 15 , 16. Isa . 43 ▪ 24 , 25. Ezek. 16. from 1. to ver . 9. See also and mind what the Apostle saith in this case , My little children , these things write I unto you , that you sinne not . And if any man sinne , we have an advocate with the Father , Christ Jesus the righteous , and he is a propitiation for our sins , &c. These things are written unto us indeed that we sinne not . But as for such as turne the grace of God into wantonnesse , whom the mercies of God encourage in their sinful practise , these are led by the spirit of the divell , he is their father , and his works they doe ; these are not at present in any wise to be numbred with those who through temptations and weaknesse are overtaken with the sin they hate ; if fallen , be not out of hope ; If the Lords children have fallen into sinne , they are to rise by faith . Shal a man fall and not arise ? Who is a God like unto thee , that pardonest the transgression of the remnant of thy people ? God subdues the corruption that is in his , not all at once , but by degrees ; and thereupon saith , I will be merciful to their unrighteousnesse , and their sins and iniquities I wil remember no more ; God hath nothing in charge against those who are in Christ , and therefore commands us to goe boldly to the throne of grace in full assurance of faith . If I were fitted with Qualifications , as humblenesse , brokennesse of heart , &c. and tooke delight in hearing , and praying , as others , I could then entertaine hope that God hath thoughts of love and mercy towards me : but it is not so with me . Such an objection in some , may be the product of the sweet operation of the Spirit of grace , which hath shewed them some amiable and desirable thing in the precious promises and wayes of God , so as they pan● after them . But more usually this is a whining because the worke of preparation is more sensible then the worke of faith , which is often greatest when feeling is least ; and ●aith being more spirituall and heavenly ▪ hath her worke about another object , without and above the Creature ; and the reason wherefore many poore soules plod so much about their owne Qualifications , and feele after the brests of their consolation , is because our selfe love renders us most prone to catch at these , being plants in natures garden , whereas the desire of a spiritual Paul , is to be found in Christ , not having his owne righteousnesse ; and a spiritual believer ( if he had the greatest measure of inherent righteousnesse attainable ) would not behold himself in it . I live , yet not I , but Christ in me . Gods thoughts of love and mercy unto thee can possibly be no otherwise then through Christ ; and he doth not sell his Christ ; he was given freely : * Come , buy without mony &c. Whosoever will , let him take of the water of life freely . The Lord is a great King ; he doth great things past finding out , and wonders without number ; oh therefore measure not the Lord by thy selfe . For my thoughts are not as your thoughts , nor my waies as your waies , saith the Lord. The wise wil not fix their eyes so much upon their owne basenesse , as upon his greatnesse , rich goodnesse , and faithfulnesse : And certainly while we walk after the flesh , after the law , we continue weake creatures ( for flesh is here put for weaknesse ) we shall tug , yea , and tire our selves , and when we have done our all , ( which is just nothing ) we shall remaine not one jot the neerer heaven ; yea , if such should continue here a thousand yeers , they would be no better then wishers and woulders ; whereas one poor believer , that is truly implanted into Christ , and in whose heart the Gospel hath really taken place , hath more strength then five hundred of the others , because the Spirit of Christ dwels in him , works in him , and teaches him to say with Paul , I can want , and I can abound through Christ who strengthens mee ▪ Let the poore souls , lying under this discouragement , consider six things . 1. It is but a delusion to think that qualifications can * ●it a soule for mercy : Poore heart , while thou lookest for , or restest upon such things as these , thou seekest the living among the dead ; and if thou hadst them in the greatest measure , that ever any had , they could neither procure thy happinesse , nor stand thy soule in any stead , as to salvation ; * nothing but Christ Jesus can do that , nor any thing but he and his righteousnesse truly comfort thee . 2. That righteousnesse which justifies us in the sight of God , as it is not our owne , so it is not in us ; but it is Christs righteousnesse , and in him . Surely shall one say , In the Lord have I righteousnesse and strength &c. in the Lord shall all the seed of Israel be justified and shall glory . The state of a believer in Christ ( as considered in him ) be the poore creature never so weake ) is a state of perfection , Wee are complete in him . The poore soule indeed hath no righteousness in it self ; yet being united to its head , and married to its husband the Lord Jesus , it is perfectly righteous ; As Christ is , so is a believer in him ; and the righteousness of the Law is fulfilled in him , and he is dead to or free from the law ; What is Christs is the believers , and what is his , is Christs . The poore believer is as righteous and acceptable unto God through Christ , as Christs righteousnesse can make him : God seeth no sin in his poore children ; for saith Christ to the Spouse , Thou art all fair my love , there is no spot in thee ; saith the Prophet Isaiah , I wil greatly rejoyce in the Lord , my soule shall be joyfull in my God , for he hath clothed mee with the garments of salvation , he hath covered me with the robe of righteousnesse &c. The weakest and the strongest Saints are alike cloathed with this robe , and are * equally acceptable , yea perfectly righteous and glorious in the sight of God , as they are in him , with whom is no variablenesse , nor shadow of turning ; see all that is in thy selfe as nothing , and every thing thou standst in need of , to be in him ; for that he is thine , and thou art his ; I am my beloveds , and my beloved is mine , &c. 3. What qualifications ( except sinful ones ) had they in Ezekiel ? and what Qualifications had they for whom Christ died , who were yet enemies , yea enmity against him ? 4. What need hast thou of Christ , if thou hast what thou needest without him ? 5. As in nature , before they have life , so in grace none can work before he live spiritually ; Christ must be in the soul , before it can believe , and the soul must believe , before it can find any work of sanctification ▪ Consider also , that there is nothing to be done by the creature in way of preparation to sanctification . See Rom. 4. 5. & . 5. 8 , 10 6. Thou goest the wrong way to worke ; thou goest about to establish a righteousnesse of thine owne , and hence thou thirstest so much after qualifications : but it must be utterly renounced ; it is a hard thing for a soule to be taken off its owne works , and selfe concurrence : here strip a man of his owne , and ye take away his life ; he must and wil have somthing , some humblenesse , some concontrition , some tears ; or otherwise he thinks he cannot be accepted , pardoned , and saved . But every poore creature unto whom , and in whom the mysterie of Gods rich love , and free grace is revealed , these cry , Grace , grace , Christ is all in all unto them ; their prayers , tears , humblenesse , brokennesse of heart , and every thing of their owne , is but drosse and dung unto them , in point of acceptance and salvation ; these have seene an end of all perfection , and all their owne works ( in reference to attaining any happinesse by , or from them ) are vanished ▪ yea drowned in the infinite ocean of Gods free , and heart-astonishing love , that God may have all the glory , and that man might not boast , but obey and serve him freely ; our works can be no sure ground of our owne faith , seeing it is proper to faith to vilifie our best performances . Therfore the best preparation for Christ , is to see in our selves no preparation for him at all : for believers are most made and built up , when they apprehend themselves in themselves most cast down and undone . I cannot be perswaded that God hath wrought any supernatural worke in me , because I have not so great a measure of sorrow for sinne , as some of the Lords children have . Consider Eight things . 1. It is Gods method in his gospel to make the pardon of sinne apprehended by faith , a ground of the deepest humiliation that can bee expressed . I will save you , saith the Lord , from all your uncleannes ; what is the effect of this ? then shall ye remember your own waies and doings that were not good , and loath your selves in your one eyes for all your abominations ▪ thus the Lord brings his people to repentance . And I will pour upon the house of David and upon the Inhabitants of Jerusalem the spirit of grace and supplication , and they shall looke upon him whom they have pierced , and mourne , &c. That is , I will give them such a spirit as shall abundantly manifest unto them my rich love and sinne-pardoning grace and this produces mourning , yea bitter and solitary mourning , such as of Hadad rimmon in the vally of Megiddon , where the nobles of Israel cast away their musicall Instruments , and clad themselves in sable or sacke-cloath and breathing forth their mournful elegies , cryed out , our Growne is fallen from our heads ; woe , woe unto us , wee have sinned ; Sorrow for sinne in the glory of the gospel , proceeds from Christs peircing , wounding , & melting the heart , from Christ discovering sin , pouring water upon the dry grounds , and dropping the dewes of Hermon hill upon the thirsty lands . 2. Consider that God deales not with all his alike ; hee knowes best what is meet for us : Physicians know that such a physicall potion is necessary for one as will kill another . All that believe have not the same measure of sorrow for ●inne ; Lydia received the word with joy ; but the Jaylor trembled being in feare . 3. The greatest measure of sorrow for sinne that ever any had , was not the least cause of their being loved or saved ; it is a great mistake to thinke that God delights in feares or tears * 4. A deepe sensibleness of sinne proceeding from feare and terrors , hinders the soules believing , and drives it from Christ , and makes it say with Peter , Lord depart from mee , for I am a sinfull man. 5. If God deales with thee as with Lydia , more gently then with divers others , thou hast no ground for complaint against it . 6. That sensibleness of sinne that flowes not from the apprehension of pardon and love , is of no value . And remember wee to looke to Christ and not unto our sensibleness of sin . 7. Our best and greatest sorrow for sinne is not free from sinne , yea and deserves nothing but death . 8. If thou hast seene thy selfe lost and fatherless , so as nothing could satisfie thee but Christ ; this is a sweet supernaturall and glorious work of the gospel , and such as is wrought upon none but such as shall be ●aved ; by thy renouncing thy owne sufficiency , it appeareth that there is a greater , a better come in places . I feare I have no worke of grace wrought upon me , because I feel not its power , and am not able to subdue my passions and corruptions . Thy complaint of the want of a sense and feeling of the power of the work of grace upon thee , and of thine inability to subdue thy passion and corruption , declares a weaknesse of grace , and not a defect of the truth grace in the soule . If thou dost what thou wouldst not , mind what Paul saith , that which I do , I allow not ; for what I would , that do I not ; but what I hate , that doe I &c. The strongest and most spiritual Christian is in himself very weake , imperfect , falls often , and is not able to stand alone Among Christians , some partake more of natural choller then others , and they accordingly are more or lesse hastie and passionate ; a wicked man may naturally be patient , and a child of God sinfully passionate ; Elias was a man subject to the like passions we are . 2. Thou must not measure Gods love to thee , nor the truth of his worke in thee , by thy mortification of sinne . 3. God may for ends best known unto himselfe , leave thy passions and corruptions unsubdued , yea suffer them to be too strong for thee ; it may be , that thou mayst be abased more in thine own eyes , and that thou mightest see thine own weaknesse , and bee thereby the more sensible of thy necassity of Christs strength , and depend daily upon him for it , and that thereupon we might love and prize him the more , in that we have such necessity of him to pardon and heale us ; and that he might hold forth the glory of his power in keeping alive a ●mal sparke of grace in us in the midst of the vast ocean of our corruptions ▪ God may leave thy personal sanctification the more imperfect , that thou mayest the more mind and behold Jesus Christ and our righteousnesse in him , and live the more upon him and his fulnesse , and joy the more in our free justification by him . 4. It is one thing to have thy sinne forgiven , or not imputed unto thee , and another thing to have thy sin subdu●d in thee : the first may be where the later is wanting . 5. The reason why sinne so much prevailes , is because we live so much in discouragements : Live in the apprehension of the love of God , and down goes sinne and discouragements ; but while we lie in our discouragements , sinne prevailes ; as appeares by 77. Psal . 2. 7 , 8 , 9 , 10. verses . 6. Thy comfort and happinesse depends not upon thy feeling , but upon Gods never-failing covenant and promise , confirmed by his oath , and we are not to live by sense and feeling but by faith in the Sonne of God ; we are not to fetch our comfort from our subduing of sinne , but from Christ , who is made unto us both righteousnesse and sanctification . Thankes bee unto God who hath given us victory by Jesus Christ : when we are at the best we may not live in our selves , nor by sight , but by faith ; and when we are at the worst , we are to remember that wee are not our owne , but Christs , and that wee ought to live upon him by faith , and derive strong consolation from him , and his leading of Captivity Captive . I finde within my selfe no relish of spirituall things , nor willingnesse to duties , and I often omit them . God may have begun his worke in thee , although it be thus with thee ; though this be an argument of much corruption in the soule . This distemper may arise from diverse causes , as 1. From unbeliefe . 2. From doubting of the acceptance of thy person and duties . 3. From want of love to Christ . 4. From loving of temporall things , which deadens the heart and makes it carnall . 5. From weaknesse of grace . 6. From sloath and ease which slay the soule . 7. From ignorance of the sweetnesse in spirituall duties . 8. From the soules sicknesse and distemper ; for as the body when sick , oft cannot relish its food , so this soule-distemper hinders its relish of spirituall things , and thereby brings weaknesse , a knowne enemy to action ; My flesh and my heart faile , but God is the strength of my heart and my portion for ever . He never failes . I feare that that worke of grace , which I once felt , is now decayed . Poore heart , I would have thee consider these five things , viz. 1. The ground of our faith is God in his word , and not our sight and feeling ▪ That is sensual ; we live not by sight , but by faith in the Son of God. 2. Consider that as long as thou maintainest fears & jealousies of Gods love unto thee ; it is no wonder if thy condition be no better then it is : Call to mind the daies of old . And remember that with God is no variablenesse nor shadow of turning ; whom he loves , he loves for ever : his love is an everlasting love . And remember that a poore believers consolation depends not so much upon his knowing Christ , as upon this , that we are knowne of him , and held fast by him , who hath taken the charge of us . 3. A child of God may decay in parts , sight , feeling , and exercise of faith ; these are sometimes more , and sometimes lesse , as God sees best , that we might rest and relie upon Christ alone . The graces accompanying salvation , no saint shal ever lose ; but a present sensible and continuall exercise of any grace , God hath not promised : the exercise of grace in the Saints , ebbs and flowes ; the Lord often withdrawes the exercise of one grace , that so another may shine forth with the greater lustre , and that we may in faith and humility depend up on him who is the rock of our strength and our portion for ever . 4. Consider , That it is a principal part of the new covenant of Gods grace , that he wil write his law in our hearts , and that we shall not depart from him . And the Lord also saith , The mountains shal depart , and the hils be removed , but my loving kindnesse shall not depart from thee , neither shall the Covenant of my peace he removed . And in the Prophesie of Jeremiah , he saith further , If thou canst breake my Covenant of the day , and my Covenant of the night , that there shall not be day and night in their season , then may also my covenant be broken . 5. Consider , that wee ought to believe that which wee neither see nor ●eel ; wee are to believe under hope , against hope . Faith is the evidence of things not seene . To live by faith , is to walk after the spirit , and to live by sight , sense and feeling , is to live after the flesh . Were it not a groundless thing in nature to feare that there is no sinne in the firmament , because that at present its face is masked with a cloud , and wee feele not the warming and inlivening influence of its beames ? I feare that the opposition in mee against sinne , is not between Christ and Satan , or the spirit and the flesh ; but betweene my corrupt will and my inlightened conscience . It is granted that every opposition or striving in men is not from the antipathy between Christ and Satan , or the flesh and spirit ; which reciprocally lust against each other ; yet the difference between the antipathy of the flesh and spirit , and of the corrupt will and enlightened conscience , is very discernable . 1. The naturall conscience ( though inlightened ) acts only in a naturall way ; at the most it is but morall , as not to lie , steale , sweare &c. 2. It stirs not unless forced , and then unto that only whereunto it is forced ; as a Justice of the peace having issued forth his warrant to a drunken constable to search for drunkards ; this constable dare do no other then ▪ search for them ( though his heart bee with them . ) 3. Conscience inlightened strikes only at the branches , but not at the root of sinne . 4. It sets one faculty against another , as the will and affections against the understanding . First , But the spirit of Christ causes an opposition in the same faculty , as in the will , &c. 2. The spirit● of Christ makes a free , full , constant and impartial resistance against all sinne . 3. It discovers to the soule her secret corruptions in their colours ; this spirit overpowereth the soule , causing it to hate sinne and leave it . 4. This spirit causeth the soule to bee so much the more glad by how much sinne is the more discovered . 5. It teaches the soul to oppose all sin , even the appearance of evil , equally proportionably and orderly . 6. This Spirit teaches the soul not to turn the grace of God into incouragement to sin . I cannot pray , nor do any thing that is good , therefore God hath not done my soule good ; and I have many suggestions that I have no worke of grace wrought in mee , which much weakens my confidence . 1. Poore soul 〈◊〉 thy grace is weak , and thy weaknesse proceeds from infidelity , which deadens the heart , and hinders thy living upon the strength of Christ . 2. It is thus with thee , that thou mayest see thy necessity of Christs strength , go to , and waite upon him by faith for it , and live upon him who hath promised to be a ful supply unto his . 3. If God hath given thee a desire to obey him ; say not , that it is nothing , God saith it is something ; he that gives this , accepts it ; for if there be a willing mind , it is accepted according to that a man hath , and not according to that he hath not ; and he wil grant thy desire in his time ; he wil 〈◊〉 the desires of them that feare him , he also will heare their cry , and wil save them ; Christ wil not quench the smoaking flax ; though we see no fire , yet we know there is some by the smoake ; it is a Character of a servant of the Lord to desire to feare his name ; spiritual or holy desires cannot be in a soule that hath no grace ; desires after grace and of spiritual things is an act of spiritual life ; an act is from a faculty , and a faculty is a concomitant of life ; a man that is dead in trespasses and sins , cannot ( while dead ) have a spiritual desire ; spiritual desires are the productions of faith and love , and many times a wil to obey is all that a spiritual believer can find . To will is present with mee , but how to performe that which is good I find not , for the good I would I do not , but the evil I would not , that do I ; the strongest saint is but weak . Paul was an eminent Saint , yet consider what he saith of himselfe , Rom. 7. from 14. to 25. Rom. 8. from 37. to 39. he had no power to doe what he would ; yet he lived by faith in the Son of God. 4. We should doe all we can to obey God ; yet we must know that our all wil be infinitely too little to justifie us in the sight of God , for by grace are ye saved through faith , and that not of our selves &c. not of works , lest any man should boast . Then as to the second branch , viz. That God hath not done thy soule good . Certainly , God hath begun his work in thee , if he hath convinced thee of sin and of righteousnesse : it is none other then the worke of the Spirit to convince the world of sin , and of righteousnesse ; to be convinced of sin , is for the soule to see it self utterly lost and undone by reason of its sins . They confesse they are vile , and abhorre themselves , they loath themselves for their deeds . And to be convinced of righteousnesse , is to see that our owne best performances and righteousnesses are but dung and dross , and as menstrous cloathes ; for a man cannot come to expect life and salvation from Christ alone , until his own righteousnesse be as vilenesse to him , in reference to the attaining of any happinesse therefrom ; this vision of God brings the soule to see it self , and to cry out , There remaineth no strength in me , My comelinesse is turned in me into corruption . Certainly , it is a principle of grace , that takes us off from nature , and an effect of our being born of God to be unbottomed from our carnal principles ; and when the soul is taken off its owne bottome , it must have another to rest upon , or it sinks . Therfore whensoever God takes away the poore soules sandie foundation , which is its false and groundless hopes of the mercy of God , he then gives it a better in himselfe . As to the last branch , viz. That thou hast many suggestions , that thou hast no worke of grace wrought upon thee . It is Satan that tempts Christs babes to cast away their confidence , which to doe , is directly repugnant to the mind of Christ ; therefore if Satan suggest unto thee , that thou hast no faith , thou mayest answer , If I have it not in the act to my own knowledg , yet I may have it in the grace it selfe ; and if he reply , that both he and your selfe know that you have no grace at all , make this defence to his replication , that he knowes not . And if I should entertaine such a thought against my selfe , I may be deceived ; for as fire raked up in the ashes , appeares not either by light or heate ; so grace raked up in the ashes of corruption may not for the present appear to others or thy selfe , though it may be there all the time . 2. Evade the divels suggestions further , as thus , If I have no grace , why lettest thou me not alone , as thou dost others , and as thou didst mee , when I tooke my fill of sinne ? Then thou toldest mee I had faith when I had none ; I have found you a lyer , therfore I wil not hearken unto you ; & I am the more confident that I have grace , for that thou tellest me I have none ; he is a lyer , and the father of lies . 3. And suppose I have no grace , there is no reason why I should despaire ; because every one of the Lords dear ones were once without grace , and in the state of nature . At that time ye were without Christ , being aliens from the Commonwealth of Israel , strangers , having no hope , and without God in the world . But now in Christ Jesus yee who sometimes were afarre off , are made nigh by the blood of Christ , Which in times past were not a people , but are now the people of God. Which had not obtained mercy , but now have obtained mercy . Many are ordained unto eternall life which doe not yet actually believe ; put the case at the worst , there can be no ground for despaire ; But I will use the meanes , wait upon God , and trust him with my soule , if mercy come , I shall magnifie his name : there is nothing too hard for God ; Lord if thou wilt , thou canst make mee cleane . My soule is filled with terrours ; I have an Hell within mee , I feele the wrath of God in my soule , and have for a long time remained in this condition . 1. Consider , That though this be a very sad condition , yet it is no other then such as hath attended the deare and precious Saints of God ; and it should not be a strange thing unto us , but expected and prepared for by us . Looke back upon David ( a precious and dear child of God ) who , reckoning upon such a time , when by dismall desertions he should take a turne in the darke and dampe vallies of the shadow of death , and be encompassed with dreadfull terrours and sore trialls ; treasures up a word of comfort in readinesse ; Though I walke through the valley of the shadow of death , I will feare none evill , for thou art with mee ; thy rod and thy staffe comfort me ; and the blessed Spirit of Christ invites thee to stay thy selfe upon thy God ; and wee may indeed feele his almighty arme sustaining us , when we behold not his face shining upon us : And though Christ the Sunne of Righteousnesse do set in thy soul at night , yet Hee shall arise in the morning : and this Sun cannot suffer a totall eclipse as the worlds comforts often do , or as the Moon , because the Moone of our sins and corruptions , which interposes between us and Christ , is far lesser then Christ . 2. Consider if Hemans , Jobs , Davids and Jeremiahs condition did not runne Parallel with thine ; saith Heman , Lord , why castest thou off my soule ? Why hidest thou thy face from mee ? I am ready to die , whilst I suffer thy terrours . I am distracted , thy fierce wrath goeth over me ; thy terrours have cut me off . Job cryed saying , he hath kindled his wrath against me , and counts me to him as one of his enemies . And David in temptation judging himself according to the law , sense , and feeling , said , I am cast out of his sight , horror hoth overwhelmed me . And Jeremiah said * He hath lead me into darknesse , and not into light ; he hath broken my bones , and compassed me with gall ; Hee hath made my chaines heavie , he hath filled me with bitternesse , thou hast removed my soule farre off from peace ; and I said , my strength and my hope is perished from the Lord. Some conceive that if God loved them , there should not be any tempests in their soules , but in stead of wrath and terrors , a sweet calme of peace and joy , not remembring that the Lord hath his way in the whirlwind , and in the storm , and the clouds are the dust of his feete ; Some of Gods people enjoy peace and comfort , and yet his righteous servant Job wants them : saith he unto God , Why dost not thou pardon my transgressions &c. Thou hast set mee as a mark against thee , so that I am a burden unto my selfe . Our comfort and firme consolation consists not in our freedome from terrours , but in the spirits revelation of truth unto the soule . 3. The Angel of the Lord said to Gideon ; The Lord is with thee . But Gideon said , Oh my Lord , if the Lord bee with us , why then is all this fallen upon us ? &c. The poore soule is ready to say ; if the Lord bee with us , why then is all this befalne us ? why then are wee so full of terrors ? The Lord may now bee with thee , and thou maiest be as well mistaken as Gideon was . 4. Consider , that the greatest peace any saint enjoyes , is not any ground of incouragement for him to believe ; and likewise remember , that no terrors that ever take any of Gods Jobs , Davids , or Jeremiahs , ought in the least to discourage them in believing ; for our happiness consists not in any thing that wee can ●ee , feele , or apprehend in our selves , but in the word and promise of our God ; and in that wee are knowne of him , who loves us , and comprehends us in himselfe , not imputing our trespasses unto us , but his righteousnesse without works . 5. Hearken what the Lord saith by his Prophet Isaiah , and cast all thy fears of hell upon God in a promise , and trust in the Lord ; when thou art in the flames of this fire , thou shalt not be burnt . With God nothing is impossible ; oh troubled soule , the day spring from on high hath by the tender mercies of our God , visited us ; and so it will visit thee also , and give light to thee that sittest in darkness and in the shadow of death , to guide thy feete in the way of peace . 6. Consider whether poring too much upon thy sins untill thou wert filled with despaire , hath not brought thy terrors upon thee ▪ consider whether thy omissions and commissions against conscience have not augmented thy horrour ; and looke that thou skin not thy self againe with thy performances and duties ; and remember , that what is a great cause of mourning , is not the least ground of dispaire . Oh therefore cast not away your confidence ; for yet a little while , and hee that shall come , will come , and will not tarry . And say with the Prophet Micah , When I sit in darknes , the Lord shall be a light unto mee . He will bring mee forth into the light , and I shall behold his righteousness . I have no love to Christ , I am an enemie to him , and not fit for him . 1 The reason why thou lovest not Christ , is because thou livest not in the apprehension of his rich love because thou hast not the heart-breaking sight and sense of the pardon of thy sinnes by him , Wee love him because hee loved us first , the manifestation of this love unto a poore soule constraines it to love him againe . 2. Dost thou apprehend thy selfe an enemy to God ? so were the dearest of Gods children : While wee were yet enemies we were reconciled to God by the death of his Son , &c. Enemies cannot deserve nor desire a Christ , yet God gives forth a Christ unto such . 3. It is impossible for thee to fit thy selfe for Christ . If thou seest such a necessity of him , as that without him thou art undone ; and hereupon pantest after him , he hath brought thee absolutely under his promise ; oh then go to him , and thou shalt speed , he is faithful that hath promised . He wil draw thee unto him with the cords of a man , with bands of love , and with loving kindnesse . He saith also , He that cometh unto me , I wil in no wise cast out . And Christ adds further , I and my Father are one . And we give power to the faint , and to them that have no might we adde strength . Even the youths shall faint and be weary , and the young men shall utterly fall . But they that wait upon the Lord shall renew their strength , they shall mount up with wings as Eagles ; they shall run and not be weary , and they shall walke and not faint . Remember this , that if God hath wrought in thee to hunger and thirst after righteousnesse ( that is Christ ) he himself hath pronounced thee blessed ; a desire after Christ and his righteousnesse is no other then the off-spring of the Spirit and life of Christ in the soule ; the best perswasion for Christ , is to see in our selves no preparation for Christ at all . None but fitted or prepared ones will take Christ ; yet is no preparation to be forced on any as mans work , in any sense . There are indeed many sweete and precious promises in the word , but those who have a propriety in them are believers , and I am none . Poore soule ! Consider three things . 1. Consider , that you may be mistaken in your selfe , and think you do not , when you do believe ; and herein may you erre on the one hand , as the carnal man doth on the other : he thinks he doth believe , when he doth not ; and you think you do not , when you do believe ; as a cheater would put off his brasse for gold , so an honest man may suspect his gold to be brass . It is a great signe and symptome of faith , to have a sight and sense of our owne infidelity and unworthinesse . 2. I grant , that none may apply a promise of life , but such as believe ; yet the promises are for all the elect , thou knowest not but that thou art one of them ; when God shall give thee faith , thou shalt know thy interest in the promises . In the meane time , stay thy selfe with this , that the Lord Jesus gave himselfe for enemies , and to justifie the ungodly . Be not dismayed , God may save you ; hearken unto what the Lord saith , I will have mercy upon her that had not obtained mercy , and I will say unto them , Thou art my people , and they shall say , thou art my God. Oh sweet place ! then by no means yeild to thy fears , nourish not jealousies against the love of God , but resolve in the strength of Christ to cleave unto him in his word , hold him fast with the Spouse , saying , My beloved is mine , and I am his . 3. Consider , that if ever any of the light of Gods soule-astonishing love , and sinne pardoning mercie dawned upon thy soule , if ever hee hath made any spirituall discoveries of his love unto thee , and in thee ; remember , with him is no variablenes nor shadow of turning : hee changes not , and therefore the Sonnes of Jacob are not consumed . And though you finde your selfe unbelieving , yet you are not to question the truth and certainty of the accomplishment of Gods promises , that are in him yea and amen , that are sure , and not grounded upon your faith , but upon his owne grace , and upon his Sonne , and his righteousness and faithfulness ; it is not thy unbeliefe that can make the faith of God without effect ; if wee believe not , yet he remaines faithful ; he cannot deny himselfe . I have no assurance of salvation , I am not sealed up to the day of redemption , and therefore have no faith . 1. Consider , that faith and assurance are distinct ; assurance cannot bee without faith ; but faith may be without assurance ; assurance is not properly an act of faith , but an effect of it , and indeed above it : After that ye believed ye were sealed with that holy spirit of promise ; the seede of faith may be in the soule before the soule know it ; and by how much the greater our feeling and assurance is , by so much the lesser is our faith 2. Consider , that besides the illumination which wicked men and devils may have , as wel as a believer , there is a twofold act of faith : viz. a direct act and a reflect act of faith . 1. A direct act of faith is to believe that Christ is , and that life and every good thing is treasured up in him ; this is to believe the record that God hath given concerning his Sonne ; And that he came into the world to save sinners ; and thereupon for the soule to look unto Christ that it may be saved , and so to long for him , rest upon and trust in him for life , from an hope , though not from an assurance of mercie ; a man may believe , and yet not know that he hath eternal life ; yet those who have such faith as this are blessed : Turne ye to the strong hold , ye prisoners of hope ; and these are really possessed of Christ , though at present they themselves perhaps know it not . Those are blessed that hope in Christs mercy . The reflect act of faith , is to believe in Christ ▪ the soul knowing its proprietie in him ; for thee to believe that Christ came to save thy soul from thy sins , this is to trust him from a knowledge of our interest in him , The Spirit it selfe beareth witnesse with our spirit , that we are the children of God. We believe and are sure , &c. Hee that hath this act of faith , hath also the former ; but there are divers precious soules that have the former , and yet have not attained this ; though they are under the promises of it : They shall know that I the Lord their God am with them , and that they , even the house of Israel are my people , saith the Lord. 3. Consider , that there are divers that have this direct act of faith , who yet ( being babes ) do through ignorance , unskilfulnesse , and want of experience of the order and manner of Gods dealing with his ; call it into question whether they have any faith or not ; yea , and when Christ doth not clearly appeare , and faith not lively act in the soule , they resolve it in the negative : but when the Sunne of Righteousnesse shines forth againe upon this poore creature , with his beames of soule-reviving , and soul-raising love , then are these clouds dispelled , and the soule satisfied , and armed for the future with experiences of God against giving way unto doubts of such a nature . I feare that my faith is not the faith of Gods Elect , but a presumption , it being attended with so many doubtings . Poore heart , consider five things , viz. 1. Consider , that though faith is not doubting , and doubting not faith , yet both of them usually lodg in one soule . Thy fears and doubts are indeed the effects of unbeliefe , but do argue only weaknesse of faith ; and sure it is , that faith may be true and lively , when weake and smal ; yea further , there may be not only true , but great faith , where there is feare and trembling ; so that you neither put faith for unbeliefe , nor light for darknesse . 2. Consider , that to doubt , because of doubting , is to relie rather upon our faith then upon Christ ; it is not the greatnesse of our faith , but Christ whom faith receives and apprehends that makes us accepted ; and this a weake faith may doe , as truly as the strongest . Those that were stung of the fiery Scorpion , and looked up to the Brazen Serpent , though with the weakest eye of faith , were healed ; Christ is the same to the weak , that he is to the strong in point of justification ; yet the more of Christ , and of faith , that a man hath , the more strength and comfort he enjoyes . It is our dutie in the strength of Christ , to withstand doubting ( it being a weaknesse , and a flie in our box of oyntment ) and to endeavor to be strong in faith , and lay hold on that everlasting Covenant , which God hath made and confirmed with an oath . 3. Consider that none is able to perswade a soul that it doth believe , but he on whom it believes . God shall perswade Japheth ; who can more principally , and with clearer satisfaction , perswade the Spouse of the good will of him she loves , but himselfe ? Can all the love-tokens , or testimonial rings , and bracelets ? They may concurre and help in the manifestation ; But it is the voice of the beloved , that efficaciously doth the work . My beloved spake and said unto mee , rise up my Love , my faire one , saith the Spouse . 4. Consider , that we are to believe , that we may know we believe , that we may be sealed with the holy Spirit of promise , for the witnesse comes by believing ; The Spirit bearing witnesse . And he that believeth , hath the witnesse in himselfe . We believe and are sure ; the way to be warme , is not only to ask for a fire , or whether there be one or not , and hold out the hands towards it , and away , and wish for a greater ; but to stand close unto that fire there is , and to gather heat : Take heed , lest there be in any of you an evil heart of unbeliefe in departing from the living God. They entred not in , because of unbeliefe . 5. Consider the happiness of a believer in Christ ; feed thy faith with suitable promises ; live upon Christ above ; pray in faith , ask his Spirit , and thou shalt have it , which will revive and fill thy soule with joy , and peace in believing : In the same measure that God reveals his love to a soule , in that measure doubts and fears are cast out ; perfect love casts out fear . I cannot believe that I am elected , therefore nothing can doe mee good . 1. This is a secret , and to be left unto God , and not medled withall by us , Secret things belong unto God , and revealed things to us . 2. Consider that it is most certain , that these thoughts come from Satan , being so directly contrary to God in his word ; and Satan is most especially not to be hearkned unto when he tempts to unbeliefe , the stalke upon which all other sinnes grow : saith Satan , if thou are elected thou dost believe , and this faith brings forth the pleasant fruits of righteousnes . This is one of the grand polices of Satan , wherewith he nonpluses poore soules ; for by this hee sets on the soule for evidence of its justification from things , which he knows , can afford little but questionable assurance at best ; as perswasion most upon markes and signes of our owne sanctification or good works , which can not hold good without love to Christ , and without faith it selfe to bring downe Christ upon them ; wee know that every piece of coyne is valued according to the image and superscription that it beares ; and if Caesar be not there ( though it bee silver stil ) yet it is not coyne , it is not so currant , and he that hath it , cannot make such use of it , and so assure himselfe to trade with it , as otherwise he might ; so there is not any thing of sanctification currant and of solid comfort to a believer , unlesse Christ be there and his image , which is righteousnes and true holinesse . 3. Consider that it is a usual delusion of Satan to tell a poore soule that God hath no mercy for it , when the soule hath obtained mercy , and this mercy not farr from it , yea at the gate as it were ▪ and that it is the nature of unbeliefe to be inquisitive and curious to find out any colourable pretention whereby it may seeme to doe wel , in excluding it selfe from grace , and in not harkening unto what God saith in his word . I would gladly believe , but I dare not ; besides I cannot believe . Consider four things , viz. 1. Consider with thy selfe , and examine what reason thou hast or canst have to doubt or be afraid , since Christ cryeth saing , If any man thirst , let him come to me and drink ; The spirit and the Bride say , come ; and whosoever wil let him come . Doth God invite you to come , and are you afraid ? oh come , he wil not quench the smoking flax . Hope thou in his mercy , and know that the Lord takes pleasure in them that feare him , in them that hope in his mercy . Examine thy soule why it would flie unto the hills of its owne preparations , seeing that God , who is a strong hold , hath invited thee unto himselfe ; and indeed the first thing that a poore soule that sees it self lost and fatherlesse , is to do ; is to believe in the Lord Jesus ; he expects no previous qualifications ; and indeed the best preparation for Christ , is to see in our selves no preparation at all for him . 2. Consider , that if thou desirest to believe , thy will is in part regenerate , and thou dost in some measure believe , ( though weakly ) Lord I believe , help thou my unbeliefe . And remember , that the heart in a mystical and spiritual acceptation , is seated in the will , and in the understanding , but more principally in the will ; so that that object , or thing unto which the will is most inclined , or the desires runne out most after , unto that is the bent of the heart said to be ; if our wills be renewed , our hearts are renewed : Saith Paul , to will is present with me : good I would do : so then , with my mind I serve the law of God : whereby it evidently appears , that the will is one with the mind , and that the heart is one with them , and that these three are one , and are alike spirituall ; where your treasure is , there will your hearts be also ; there will be your mind and your affections , and by affections the heart is meant . Set your affections on things above ; Gods servants are in Scripture described by a desire to feare his name . Those desires that work towards God , came from him ; The Spirit returns to him that gave it . If thy desires be spiritual , thou art spiritual ; they flow from faith , and from the Spirit , and are a part of the worke of grace in us , which he having begunne , will perfect to his own praise . A man cannot desire that which he doth not believe to be , nor love . To wil to believe and repent , is an evidence that the soul doth believe and repent ; to will to be regenerate , is an effect and testimonie of regeneration . It is God that worketh in you to will , &c. Spiritual desires cannot possibly be in that soule that hath not spirituall life ; for to desire after Christ , or to a believe in him , is an act of spirituall life ; a dead man cannot desire , and nothing but Christ can possesse the soule of a sense of its want of him ; the depraved will of man being wholly inthralled unto sin , can contribute nothing hereunto , but is altogether insufficient for , and averse unto it , and also to the perceiving and receiving of the things of God , they being spiritually discerned : God must give eyes to see and an heart to understand . 3. Considert , hat many doe believe , and yet know not whether they believe or no , and thereupon they doe as the blinde man did , call their faith unbeliefe ; many give God their hearts and know it not , being ignorant of what is meant by the heart , and where it is seated , viz. in the will , understanding , desires , affections and delights , though principally in the will. 4. Consider , that it is not in the power of the Creature to believe , and that faith is not any condition of the covenant of grace required on thy part , but a grace of the covenant on Gods part to be given ; for this covenant is not made with us , but with Christ for us : to believe is a fruit of the Spirit of Christ ; we must bee in Christ before wee can beare fruit , therefore we must be in Christ before we can believe ; hee that hath the Spirit of Christ hath Christ ; we have the Spirit of Christ before we believe , therefore we have Christ before we believe ; and men are ordained unto eternall life before they believe . I am afraid the day of grace is past , and so nothing can doe me good . 1. You must not give way to such discouraging thoughts , answer them with Jonah ; who knowes but the Lord may returne ? 2. For which of Gods loving kindnesses and rich mercies hast thou taken up such hard thoughts of him , to nourish Jealousies against his love ? remember what David saith ; How precious are thy thoughts to me , oh God ? great is the summe of them ; If I should count them , they are more then the Sands : and what Christ saith ; Be not afraid , onely believe : and what he did , he received sinners . 3. If thou thinkest the day of grace is past , because thy sinnes are great ; that argument will not hold ; hearken what God saith ; I have spread out my hand all the day to a rebellious people that provoke me to anger continually to my face . 4. Consider , That if thou hast an heart desirous to returne unto God , thy day of grace is not past ; Christ knocks still ; If we confesse our sinnes , he is faithfull and just to forgive us our sinnes , &c. Saith a poore drooping believer , I feare that when persecution comes , I shall not suffer , nor hold out unto the end , but dishonour God , betray his truth , shame and grieve his people . Cast all these cares and feares upon the Lord ; In nothing be carefull , hee will care for thee ; he that hath ingaged his owne faithfulnesse for the making good of every tittle of his promises , hath promised ; I will never leave thee nor forsake thee ; God will take care for his owne glory , truth and servants ; his wisdome , power , Love , and faithfulnesse shall order all . I am discouraged because that of all the spirituall things I hoped for , none are made good to mee ; I doe not possesse any . 1. If thou beest included in , and art under the promise of them , thou shalt possesse them . 2. Consider ; they may be made good to thee without thy sensible enjoyment of them ; there is neither faith nor hope exercised upon what we possesse ; to have a right in , or to a thing , and to possesse it , are distinct ; They died in faith , they possessed not what they believed they should enjoy ; Abraham believed he should have a sonne ; here was his faith ; yet did he not then possesse his sonne ; To make enjoyment essentiall to faith is a very great mistake , wee being united and married unto Christ doe through faith by him bring forth fruit unto God , yea perfect obedience , imputatively , and through the operation of his Spirit . I have many discouragements , for that I am not filled with joy , and comfort and peace in believing . Consider two things , viz. 1. Faith may be strong , when joy is absent ; David had faith , when he had not joy : Restore to me the joy of my salvation ; he had refused comfort before , but now he came to want it , 2. Such as judge their condition good , because they are filled with joy , build upon a sandy foundation , in that they are not founded upon Christ alone . If some had joy , they would make it a Christ to them , they would live upon it , and therby abuse Christ , themselves , and their joy : It is a mercy unto such poore creatures , that they have not joy , til they better know how to use it . I cannot believe that I am in Christ , for that I fall back into sinne . Consider three things , viz. 1. That no sinne can make one less beloved of God , or lesse in Christ ; for the mercies of God are called sure mercies ; his love an everlasting love , his covenant an everlasting covenant . I am perswaded ( saith Paul ) That neither death , nor life , nor principalities , nor powers , &c. shall be able to separate us from the love of God which is in Christ Jesus our Lord : So that to whom he is once merciful , he is ever merciful ; whom he once loves , he ever loves ; when he once takes poore creatures into covenant with him , he is ever theirs ; I am the Lord , I change not . 2. That whom the Father loves , he loves in his Son in whom he is well pleased , and his Son is alwaies alike beloved of him : The same yesterday , to day , and for ever ; and whom he loves in his Son , he accounts as his Son ; he is made unto us of God , righteousnesse , sanctification , and redemptiin ; so as wee being not beloved for our owne sakes : nothing in us can make God love us lesse , because he loves us not for our selves , nor any thing in our selves , but in and through his Son , in whom he is wel pleased with us . 3. Consider , That if God should love us lesse or more , as we are lesse or more sinful ; then he should be as man , and as the Son of man ; and if believers stood upon these termes with God , then how are these Scriptures said to be true ? He arose again for our Justification . Who shall lay any thing to the charge of Gods Elect ? Who shall condemne ? There is no condemnation to them that are in Christ Jesus . The foundation of God standeth sure , he ever lives to make intercession for us ; so as God is ever the same that loves , and his love is as himselfe , ever the same ; and Christ in whom we are beloved ever the same , and our righteousnesse ever the same . Thy righteousnesse is of mee , saith the Lord. Saith a poore drooping believer , I having lyen a long time under , and used the means of grace , grow stil worse and worse ; therefore I cannot but conclude , That God wil not doe me good . Poore heart , 1. Dost thou know Gods means , and the number of them ? Have your ends been good , and rightly placed ? Have you used the means in a right manner , measure , time , and in sincerity ? Have you not rested in the means ? Have you used them in faith , waiting for Gods blessing upon them ? The word they heard profited them not for want of faith . 2. It is not good reasoning , to say , because God hath not as yet given me my request , therefore he never wil : mind what the Lord saith ; But ye are a chosen generation , a royal Priesthood , &c. Which in time past were not a people , but are now the people of God : which had not obtained mercy , but now have obtained mercy . They shallnot be ashamed that wait for me . 3. Consider , that it is just with God to blast the means , yea , it is a mercy to blast it , that yet still using them , we might look more unto Christ , for his blessing upon them , and to be all unto us . 4. Consider , If thou hast a wil that Christ should save thee , and rule in thee and over thee ; he that hath begun this good work in thee , wil perfect the same . Thou shalt one day know that thy sins are pardoned , and not imputed unto thee , and subdued in thee . 5. Consider , God may have mercy for thee , though thou know it not ; for mens sins are first forgiven , before they can know it , believe it , or be assured of it ; thy sins may be pardoned though thou knowest it not ; faith believes the pardon of sinne , but our believing neither pardons , nor procures the pardon of any sin , but faith brings into the soule the apprehension of the pardon of those sins which were pardoned before , though not by us known so to be til then . I fear that my motions Godward , doe flow from a principle of self-love , and not from pure love unto the Lord Jesus . Consider , though they do not , yet the Lord Jesus promised to his people Israel of old , who were incompassed with as many Aggravations of sinnes and infirmities as thou , that he would love them freely ; and as he loved his people Israel of old , so he wil love thee freely , and betroth thee unto himselfe in loving kindnesse and mercyes ; he hath also promised , and his faithfulnesse is engaged ; I will circumcise thy heart ( saith he ) and thou shalt love mee ; he wil give thee an heart-breaking sight and sense of the free pardon of all thy sins through the spirits manifestation of the riches of his superabundant grace and love ; and thy apprehension thereof through faith ingages thy heart , and constrains thee to love him again : Wee love him because he loved us first . Saith a poore deserted soule , I cannot believe that God wil pardon my sins , they being greater and heightned with many more circumstances of aggravation then the sins of others are . This is the effect of thy unbeliefe , and of thy low and finite thoughts of God , his grace and mercy , whereas they are infinite . Oh measure not the Lord by thy selfe , * but remember , that hee , whose Character is , The Lord , gracious and merciful &c. Hee doth great things past finding out , and wonders without number . Fear not , the Lord will do great things . Worlds of sinne , are in the vast Ocean of Gods love , swallowed up as nothing . But saith the poore soul , my sins are many . So were Israels and Judahs , yet God notwithstanding pardons them all . But mine are great and hainous . So were Israels , and Judahs , and Manasses , and so were the woman 's mentioned in Luke , so were Pauls , yet God pardoned them all , as he hath also many others ; if thou art a wonderful sinner , Christ is a wonderful Saviour . But mine are after the receiving of many mercies . So were Solomons , his heart was turned from the Lord God of Israel , which had appeared unto him twice . But I have sinned against Gods entreaties to returne . So did Israel and Judah aforementioned . I said , after shee had done all th●se things ( saith the Lord ) turne thou unto me , but shee returned not . But I have sinned against the reproofs of the Lord. This was their transgression still ; Thou hast a whores forehead , thou wouldst not be ashamed ; when I saw how that by all occasions , rebellious Israel had played the Harlot , I cast her away , and gave her a bill of divorcement ; yet her rebellious sister Judah was not afraid ; but shee went also and played the Harlot . But I have sinned not only against the mercies of the Lord , but against his fatherly corrections and chastisements . So did they . In vain have I smitten your children . They have received no correction . Thy bellowes are burnt , the lead is consumed of the fire : the founder melteth in vaine : for the wicked are not plucked away . For his wicked covetousnesse . I am angry with him , and have smitten him ; I hid me and was angry , yet he went on frowardly in the way of his owne heart : yet for all this , the Lord saith , I have seene his waies , and will heal him ; I will lead him also , and restore comforts unto him and his mourners . But I have committed one sin often . So did they : Thou hast played the harlot with many lovers . But I have continued a long time in sin . So did they : We have not obeyed the voice of the Lord , from our youth unto this day . But my sins are against knowledge and conscience . So did David concerning Bathsheba , and in putting Vriah to death ; and so did Peter sin , when he said and sware , That he knew not the man , and that he was not with him . But I am fallen back from what I have beene . So were they ; Return thou backsliding Israel . But I have willingly and resolvedly forsaken God. So did they : Oh generation , take heed to the word of the Lord. Have I beene as a wildernesse unto Israel ? or a land of darknesse ? Wherefore saith my people , wee are Lords , we wil come no more unto thee ? But I have willingly chosen sin . So did they , saying , Wee have loved strangers , and after them will wee goe . But I have seduced others and caused them to sinne . So had they ; Thou hast also taught the wicked ones thy wayes ; And King Manasseh seduced the people to doe more evill , then did the Nations whom the Lord destroyed before the children of Israel ; and made Judah also to sinne with his Idols ; Yet Manasseh obtained mercy , when Amon his sonne ( a lesser sinner ) perished in his sinnes . That men may know that the Lord will have mercy upon whom he will have mercy ; and whom he will hee hardeneth . But I have sinned as much as I could . So had they : Behold thou hast spoken and done as evill things as thou couldst . But my sinnes are committed notwithstanding many vowes and Covenants against them . So were theirs ; Thou saidst , I will no more transgresse , but like an harlot thou runnest about upon every high hill , and under every greene tree , thou wanderest playing the Harlot . But I have justified my self in all my sins . So had they ; yet thou saist , because I am innocent , surely his wrath shall turne from mee ! Behold I will enter into Judgement with thee ; because thou saist I have not sinned . But I despaire , having no hope of mercy . This is worst of all , yet so did they ! Thou saidst , there is no hope &c. And saith Jeremiah in his Lamentations ; when I cry he shutteth out my prayers ; And I said , my strength and my hope is perished from the Lord ; and Job saith My Hope hath he removed like a tree . Abraham believed in hope , against hope ; Ye were sometimes without hope and without God in the world , saith Paul , to the Church of Christ in Ephesus ; these had been in thy condition and yet found mercy ; be therefore of good cheare : saith David concerning his and thy God ; I was of his low and hee helped me ; The riches brought grace is unsearchable : All that know his name will trust in him , &c. 2. Consider that it is thy selfe-deceit , which dictates unto thee that thou mightest pleade for mercy , if thy sinnes were fewer and smaller , or thy selfe better ; the sicker thou art , the more standst thou in need of such a Physician as Christ is ; oh make the more hast unto him ; he came not to call the righteous , but sinners to repentance : He will save none but the ungodly , and these without works , or any of their previous Qualifications . 3. Consider , that God makes his grace to superabound , where sinne did but abound ; And if thou art a greater sinner then David , then art thou dearer to Christ then him , for he paid more for thee then for him . As Jacob loved Rachel more then Leah , because he suffered and endured most for her ; And as the Prodigals father rejoyced most in his lost and dead sonne , though he had spent his owne and his fathers substance with Harlots ; Even so thou who art the greatest sinner didst cost Christ most , and art certainly become dearest unto him ; we have an eminent example of this in the Prophesie of Jeremiah : Is Ephraim my deare sonne ? he is a pleasant childe : for since I spake against him I doe earnestly remember him still , therefore my Bowels earne towards him ; I will surely have mercy upon him saith the Lord. 4 Consider , that for a regenerate person upon commission of sin , immediately and directly to have an eye to the covenant of grace , and to believe the pardon of his sinns , is the way to get such assurance , as brings true and solid comfort ; such a course was taken to heale men stung of the fiery scorpion , they were to looke upon the brazen serpent ; if once , twice , yea seaven times a day , so often as they were stung , so often looking , were healed . This the Apostle Paul exhorted the Hebrewes to in the like case ; they had backsliden and come near to the sin against the holy Spirit , and the roote of this ( as it should seeme ) was infidelity , therefore hee exhorted them to use all diligence to the full assurance of faith and hope unto the end , and to believe whatsoever is contained in the covenant of grace , of which remission of sinne is one main thing ; we must therfore ( after commission of sinne ) fly for refuge unto the covenant by a true and lively faith , it being confirmed by an oath , and ratified to us in the bloud of Christ ; and thence fetch pardon , solid comfort , and strong consolation . 5 Admire such wisdome and love as sparkles forth in that God , who made not a covenant with us for our good works , nor can it be broken or disanulled by our sins , nor is it in our keeping , nor stands it upon the rotten and sandy foundation of selfe and duties ; but is grounded upon the word and faithfulness of that God , with whom there is no variablenesse nor shadow of turning . 6 Consider ( as concerning thy objection against thy selfe upon the accompt of thy unworthines , whereof thou art sensible ) that the Lord chargeth the Angels with folly , and thou being sensible of thine unworthiness , Christ invites thee immediately to himselfe : it is nothing but ignorance and pride that keepes poore soules from coming to Christ , they will not be beholding to him for all , and therfore would stay til they have somthing of their own to commend them unto Christ ; But if they wil stay til then they shal never come to Christ ; but now for that thou seest no good thing yea nothing but evil in thy self , thou shouldest the rather go unto Christ , who is the fountaine set open for sinne and for uncleanness , wherein thy uncleane soul must be washed : for Christ saith , unlesse I wash thee , thou canst not be cleane , nor have any part in mee Surely if I were not an out-cast , and a reprobate , I should not be left as I am , in a wildernesse condition . Israel was accounted an out-cast , yet God was then a God unto her , and shee a people unto him . True , saith the poore soule , were I a branch in Christ , and a true member of his house , then could I believe these precious truths and promises of his ; but I am neither of both , but separated from him and his people . Be not arrogant in any false conclusion against thy selfe ; but hearken unto what the Lord saith , Let not the Son of the stranger that hath joyned himselfe to the Lord , speak saying , The Lord hath utterly separated mee from his people ; neither let the Eunuch say , Behold , I am a dry tree . Even unto them will I give in mine house and within my walls a place , and a name better then of Sons and Daughters . A believers comfort , hope , joy , confidence , &c. should be in God the same at all times . The Lord hath various dispensations of providence , as well relating to the outward as the inward man ; He hath his way in the whirlwind : And he is in the small still voice : his dispensations are many times contrary one unto another ; to day perhaps thou enjoyest peace , joy , strength , riches and honor , with health , prosperity , and many friends , and to morrow all these may be blasted ; to day God unbosoms himself unto thee , and shines forth upon thee , and there is a sweet intercourse of love between him & thy soule , but in a moment he withdrawes him selfe , as blessed Job and divers other of the children of God experienced . And we find that David reckning of a day of desertion , saith , Though I walk in the valley of the shadow of death , I will fear none evill ; for thou art with me , thy rod and thy staff comfort mee : wherein he holds forth his resolution to encounter with such a wildernesse condition , where by desertion , he should take a turne in the dark and damp valleys of the shadow of death , and be incompassed with dreadful terrours , and sore trials . Gods actings in and upon his people , are not alwaies as he is unto them , but he being unchangeable , is to his ever the same , however he may seeme to bee : his actings in us , or upon us , are the accomplishment of his wil for his own glory ; and the good of his people ; therefore make we a good construction of all his dealings with us ; remembring , that what we think to be worst , may be best for us ; However it be , yet God is good . Gods children are to carry an even spirit through the various dispensations of the providence of the Almighty . In order to thy confirmation in this truth , peruse and seriously meditate upon the ensuing places of Scripture , and crave the assistance of the blessed spirit of truth in the opening and understanding of them , wherein is treasured up much of the marrow and fatness , yea , and of the glory of the Gospel . Hos . 2. 19 , 20. Jer. 3. 14 , 1. Jer. 33. 8. Isa . 62. 5. Heb. 8. 10 , 12. Ezek. 16. 62 , 63. Heb. 3. 6. Jer. 33. 20 , 21 Hos . 14. 5. Isa . 61. 10. Isa . 54. 5. Jer. 31. 9. Hab. 3. 17 , 18. Heb. 6. 17 , 18. Rom. 3. 3. 2 Tim. 2. 13. Rom. 8. 28 , 33 , 35 , 38 , 39. Isa . 41. 10. Isa . 57. 18 , 19. Isa . 54 7 , 8. Heb. 10. 19 , 20 , 22. Psal . 46. 1 , 2 , 3 , 4. Rom. 8. 1 , 2. John 13. 1. Zech. 3. 9. Isa . 63. 16. Josh . 1. 5. Psalm 89. 30 , 31 , 32 , 33 , 34. Ezek. 16 , 14. Six Reasons of the Point . 1. Reason . Because that God , who hath loved thee with an everlasting love , loves thee in his Son ; thou art not beloved for thy owne sake , or for any thing in thee , but upon the account of the Lord Jesus , in whom God is well pleased ; therefore no corruption in us , nor all we doe , can make us to be loved more or lesse : believers are never the more just before God , for their own integrity , nor the lesse just for their iniquity . God may well say of himselfe , I am the Lord , and change not ; his love is as himselfe , ever the same ; and Christ in whom thou art beloved , the same yesterday , to day , and for ever ; and hereupon thou art commanded to rejoyce evermore , to rejoyce exceedingly . 2. Reason . Because whatsoever thoughts thou hast of God , he is unchangeable ; if he doth withdraw himselfe , if he doth allure thee into the wildernesse , it is , that he may speake comfortably unto thee ; and all this while , thou hast his promise with thee , and his faithfulnesse is ingaged unto thee ; For a small moment have I forsaken thee , but with great mercies will I gather thee ; in a little wrath I hid my face from thee for a moment , but with everlasting kindnesse wil I have mercie on thee , saith the Lord thy redeemer . Having loved his own which were in the world , hee loved them to the end . 3. Reason . Because God considers his to be in Christ , before they had a being in themselves , and indeede they are never out of Christ , they dwel in Christ , and he in them ; they live in Christ ; their life is hid with Christ in God ; when Christ , who is our life , shal appear then shal we also appeare with him in glory , and be found in him not having our owne righteousnesse , &c. And also in the meane time , God ever lookes upon his , as they are in his Son , and not simply as they are in themselves ; For that which I doe , I allow not ; for what I would , that do I not , but what I hate , that doe I. Now if I doe that I would not , it is no more I that doe it , but sin that dwelleth in me ; with the mind I my self serve the law of God , but with the flesh the law of sinne ; sin doth the evil , the flesh lusteth . He knoweth our frame , and remembers that we are but dust ; God looks upon his as they are justified , or in covenant with himselfe ; and they are pure in his sight as the uprightnesse of Christ can make them * , though impure and vile in their own eyes , that there might be worke for faith . And indeed , * were they not in such a perfect righteousnesse , they could not be beloved of him , who chargeth the Angels with folly , and is of purer eyes then to behold iniquitie ; or to love a sinner as a sinner . 4. Reason . Because a believers happines depends not upon his owne doing but upon Christ , who is of God , made unto him righeeousness , sanctification &c. VVho hath saved us and called us with an holy calling , not according to our works , but according to his own purpose and grace . &c. If a believers faith faile , yet God remaines faithful ; when he cannot apprehend God , yet he is then comprehended of God. Our sanctification hath nothing to doe with our justification , or salvation , so as to be the least cause of it , ( but the effect of it : ) sanctification admits of degrees , but justification neither of rules , nor degrees , being abundantly more glorious then sanctification , and hath not any dependencie upon our apprehending , or receiving it . In a word ; our justification is quite out of self , and consists in the imputation of the righteousnes of Christ unto us ; which righteousnes is inherent in him , who sits at the right hand of God , far above the reach and spheare of sinnes acttivity ; and is therefore gloriously perfect and compleate : though thy actual righteousnes be but as menstruous raggs , and often failes thee , yet consider * thou hast the righteousnes of Christ ; Surely shall one say , in the Lord have I righteousnesse and strength ; their righteousnesse is of me , saith the Lord ; and this righteousnesse , as it is ours by imputation , so it is perfect and endureth for ever , and is the foundation of all blessednesse ; therefore rest satisfied with Christs righteonsnesse , and add nothing to it ; let thy heart say with David , I will make mention of thy righteousnesse , even of thine only . And waite upon him in faith , prayer , and patience , who hath promised that He will be as the dew unto Israel , and that he shal grow as the lilly , and cast forth his fruits as Lebanon . 5. Reason . Because Christ and all true believers are one , they are but one body , one spirit , flesh of his flesh , and bone of his bone ; what union is like unto this ? What * union so full , real , intire , wonderful , glorious , spiritual , eternal , and infinite ? poore believers by vertue of their marriage unto , and union with their husband and head ( the Lord Jesus ) have in him perfectly kept the whole law of God , perfectly satisfied every demand that the Law can make : and though they be not in themselves , yet in Christ they are just , and the Law of God can never come upon them , nor the sergeant ( the Devil ) arrest them for one penny or farthing ▪ the weake believers may say with Paul , the righteousnesse of the Law is fulfilled in us : and we are dead to the Law ; that is , we are as free from the Law , as a man that is dead ; when a man is dead , the Law goes no further upon him : in this sense it is further said that believers are delivered from the Law , and freed from the Law : and hence it is that our salvation is put upon the accompt of the righteousnesse of God ; and believers are acquitted from their sins , and justified as wel in the court of Gods justice , as in the court of his mercie . Were our faith in Christ as full , strong and real as our union with him ; wee should ingrosse and possesse all that is in heaven , and nothing on earth could trouble us ; yea the losse of our all on earth , if its all were ours , could not have any uncomly influence upon us 6. Reason . Because the state of a believer in Christ ( as considered in him ) is a state of * perfection : he is cleane from all sinne by the blood of Christ : they are removed from us ; thou hast cast all my sinnes behind thy back . As farre as the East is from the West , so farre hath he removed our transgressions from us . Seventy weeks are determined upon the people , and upon the holy City , to finish the transgressions , and to make an end of sinnes , and to make reconciliation for iniquitie , and to bring in an everlasting righteousnesse , * which shall certainly be accomplished , &c. Hereupon the soul begins to exult in God : I wil greatly rejoyce in the Lord. My soul shall be joyful in my God , for he hath clothed me with the garments of salvation , he hath covered mee with the robe of righteousnesse , &c. We are compleate in Christ ; as Christ is , so are we in this world &c. Thy sins are all laid upon Christ , and he is Jehovah our Righteousnesse , his righteousnesse is ours . And hereupon , saith God , Thou art all faire my love , there is no spot in thee . * The perfection of Christs righteonsnesse is held forth unto us , and doth ever remain before us , that we might at all times suck the brests of its consolation , rejoyce in it , and be thankful for it ; there is enough to refresh and abundantly to satisfie all the Lords children to the dayes of eternity * . There is not any sin that a believer can commit , * ought to be a ground for his questioning of the love of God unto him ; nor ought he to cast away his confidence in God , for any thing he doth , or can befall him . I omit here to mention such reasons of the point , as might be deduced from the Covenant of grace , and the nature of the same , having written upon that subject in the former part of this Treatise . Four things , from whence it is that the children of God have not their comfort , hope , joy , confidence , &c. the same at all times . 1. From living by sense ; I say , from a sensual practice of consulting with flesh and blood , which cannot discern spiritual things , and is condemned of God , whereby they are led forth to weigh their state of grace , only in the scale of mortification of sinne , as it is commonly taken for dying to particular Acts ; and in so doing , they unavoidably come short of that comfortable perswasion ( as to the eternal condition of their soules ) which others , who place their assurance in Christ , and his free promise do enjoy , because sinne hath a stronger side in us , then the Spirit ; and for that the spiritual condition in this life , consists more in being justified from sin , then cleansed from it ; and our blessednesse more in having the curse of sin removed , then the corruption ; our justification being more glorious then our sanctification ; and our forgivenesse of sinne is farre more glorious then our cleansing from sinne , for the just shall live by his faith ; which is not a life by sense and sanctification only , but a life by believing for life in another , in Christ : and thereupon our life is said to be hid with Christ in God , and Christ is called our life ; When Christ who is our life &c. I speake now to the weak and wounded believers for sinne , not to the carnal and unregenerate in sinne . God will have Christ to be our life , and our all , that our all , that man may be nothing . And as the light of the Sun damps the fire , and extinguishes its light , as not enduring any light , but it selfe ; so when Christ ( the Sun of Righteousnesse ) arises in a poor soul , out-goes all fire and candle light , yea and sparke light of its own kindling , wherewithal the soule had compassed it selfe about ; it leaves not one spark remaining to walke in , or for the heart , to derive comfort from : Saith such a soule , what if all the fire which I have heretofore kindled and compassed my selfe about withall , be extinguished and annihilated ? Christ is infinitely a better light , heate , and comfort , and sparkles with the brightest lustre , when alone . 2. From ignorance of the ends , that God many times proposes unto himselfe , in suffering corruption to be strong in his deare children ; * God hath in wisdome and much love left sinne in his , to abase them in their own eyes , and to keepe them humble in the sense of their transgressions , and that we may know what we are , and our strength , and that our God might thereby exercise in us the fruits and graces of his own spirit , faith for pardon , wisdome , watchfulness self-denial , meekness ▪ ●umility , &c. and that we might love Christ the more , in that all our sins are pardoned ; which graces ( had we no sin left in us ) we should not have such occasion to exercise ; as also that he might inure us to live upon him by faith , that we might long to be in heaven , where we shal enioy perfect freedome from all sin , and that we seeing our selves to stand in such need of Christ to manifest unto our consciences our pardon thereof , and to heale us , might love and prize him the more , and depend upon him for strength against sin , and live upon his fulnesse ; and that the power of Christ might the more palpably appeare in the miraculous preservation of a little sparke of grace in the midst of the ocean of our corruptions , and that the power of his grace in subduing of our so strong and so many corruptions , might be made manifest . Saith Paul , I glory in my infirmities , not simply as they are sins , but in that the power and goodnesse of God , is the more seene both in pardoning and healing of them ; if there were not evil , it could not be knowne what is good , justice and mercy had not been knowne . And when thou sinnest against the Lord Jesus , albeit he will tell thee of thy fault in thy conscience , to humble and abase thee in thine own eyes ; yet he still remembers the grace that is in thee : The sinning Church in Sardis hath but a few good names ( among many bad ) and Christ records them ; thou hast a few names even in Sardis &c. And falling Philadelphia hath but a little strength , and yet Christ eyes it , and blazons it . Thou hast a little strength , and hast kept my words , and hast not denyed my name . Because thou hast kep● the word of my patience , I will also keepe thee from the houre of temptation which shal come upon all the world , to try them that dwel upon the earth . Christ will not forget thy weake grace , though mixed with strong corruptions , he turns all his childrens sins to their good ; he makes Samsons riddle a truth in believers souls . Out of the Eater , there comes forth meat , and out of the strong sweetness ; Christ makes the devouring corruption in believers to become meate for their faith to feed upon ; while he is killing of one sin , he gives ground to believe the ruin of another ; and he brings forth sweetnesse out of their strong sins , in making his grace to superabound , where sin did but abound . The Lord Jesus kindles the Spouses love , even by her coldnesse : doth he not cause her sleeping , while he knocked , to end in a healthfull fit of love-sicknesse when shee awaked ? 3. From their ignorance , or forgetfulness that they are in all their dealings with God , to draw neare and come unto him , as having put on Christ and sonship first , and not as sinners and unrighteous . A believer is to consider himselfe thus in Christ in the first place ; and to put on the relation of Sonship and righteousnesse , and to look at , or consider sinnes no otherwise in himselfe then as debts paid and cancelled by the blood of Christ ; and never to conceive himselfe and Christ as two , but endeavour clearly and constantly to see that whatsoever good there is in Christ , is his owne , as if it were in his owne person ; and by this , all bondage , fears and doubtings are removed , and his spirit is free ; For the Son hath made him free indeed And now he comes in the Spirit of Adoption and calls God Father . And here begins all faith , hope , confidence , love , liberty ; when as others dare not believe themselves in such a condition , til upon termes of humiliation , sorrow for sinne , and works of righteousness ; they have ( as they think ) a reasonable price , or satisfaction to come with , and then begin to believe , hope , and be confident . And thus in way of compounding and bargaining with God , deal with him at all occasions ; but such submit not to the righteousnesse of God , and the free gift of Justification by grace , and give not glory to God ; we must either have all in Choist , or nothing in him ; hearken what the spirit saith of every true believer ; she is black but comly ; he is clothed with the white robes of Christs purity and holiness , and therefore comly in the sight of God ; though in himselfe in the glass of the Law , reason and sense , he appears black , yet in Christ through the Gospel ▪ he ever remaines beautifull , and comely to an eye of faith , whereby he sees himselfe in the righteousnesse of Christ made perfectly and everlastingly righteous , yea presented in the body of Christs flesh through death holy , unblameable and unreproveable in the sight of God. 4. From ignorance of their glorious Gospel freedome . Christ hath redeemed us from the curse of the Law , &c. that we might receive the promise of the Spirit through faith . Christ is the end of the Law for righteousnesse to every one that believeth ; Now wee know that what things soever the Law saith , it saith to them who are under the Law. But no true Believer is under the Law , but they are all under grace . In the first Adam we had to doe with God onely in a way of subjection and righteousnesse ; but now in our second Adam , in a way of Sonship or adoption , free grace and love . For what the Law could not doe , in that it was weake through the flesh , God sending his own sonne in the likenesse of sinfull flesh , and for sinne condemned sinne in the flesh . That the righteousnesse of the Law might bee fulfilled in us , who walke not after the flesh but after the Spirit . The Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death . We are delivered from the Law , that we should serve in newnesse of Spirit , and not in the oldnesse of the Letter : Christ hath blotted out the hand-writing of Ordinances that was against us , and taken it out of the way nayling it to his Crosse . He hath led Captivity captive . That he might deliver the creature from the bondage of corruption into the glorious liberty of the Sonnes of God : the Spirit saith that no Curse can come nigh our dwelling place . The glorious beames of Christs grace and love now shine forth upon the soules of his poore children , like the Sunne in the spring time , which light carries a vertue , causing the earth to spring and blossome as the garden of the Lord. Christ hath delivered us out of the hands of our enemies , that we might serve in newnesse of Spirit , without fear , in holinesse and righteousnesse before him all the dayes of our life ; The Spirit of Christ doth indeed set a believer as free from hel , the Law and bondage here on earth , as if he were in heaven , nor wants he any thing to make him thus free , but to bring him to believe that he is so ; for Satan , sinne , sinful flesh , and the law are all so neer , and about him in this life , that hee cannot so walke by sight , or in the clear apprehension of it : but the just live by faith : and faith is the evidence of things not seene . Two wayes for a believer to hold stable comfort , hope , Joy and confidence in God at all times . 1. To live in Christ , and not in our selves . A believers condition is twofold ( yet as a believer , he hath but one ) in Christ , in himselfe ; yet he ought ever to consider himselfe in Christ by faith , and not in himselfe . In Christ he hath perfectly obeyed the whole law , perfectly suffered and satisfied for all his sins to the justice of God , and in Christ is perfectly just and righteous ; and thereupon it is said , that our life is hid with Christ in God ▪ And we are raised up with Christ and made to sit together in heavenly places in Christ Jesus , even already : but in himselfe there is a body of lust , corruption and sinne ; and there is a law revealing sinne , accusing and condemning ; so as if a believer live only by sense , reason and experience of himselfe , and as he lives to men , he lives both under the power and feeling of sinne and the law ; but if he by the eie of faith lookes upon himselfe to be within the walls of that strong and impregnable City of refuge ( the Lord Jesus ) the law and divine Justice of God , cannot pursue him for his sins * ; if he live by faith in Christ , and in the apprehension of his love , believing in the life , righteousnesse , obedience , satisfaction , and glory of him , whom the Spirit calls ours ; Christ is ours , we are Christs , and Christ is Gods ; he then lives out of the power of all condemnation , and unrighteousnesse , Christ being the end of the Law for righteousnesse , &c. And thus a believer is blessed , only in a righteousnesse without , not within ; and all his assurance , confidence , and comforts are to flow in unto him through a channel of faith , and not of works , believing himselfe happy , for what another , even Christ hath done for him ; not for what he hath done , or can doe for himselfe ; for when wee are at the best , we are but unprofitable servants , and may not live in our selves , nor by sight , but by faith ; and when we are at the worst , we are to live upon Christ by faith , and derive all our comforts from God in in his everlasting and inviolable covenant of grace , which is an inexhaustible fountaine of divine consolation for a poore believer to have recourse unto , for the stability of soul●satisfying joy , and comfort sparkling from the face of God upon him ; and indeed , the glorious joy of a believer would be alwaies unspeakable , did he alwaies apprehend his happinesse in , and by Christ Jesus . 2. To live by faith , which consists in the souls communion with God in Christ , and the soules enjoying of Christ in his promises , both spiritual and temporal . Faith supplies all wants , it honours God , and God honours those most that live by it . By faith we live to God a life of joy in him , our righteousnesse , as if we had never sinned ; by faith wee live above sinne , infirmities , temptations , desertions , sense , reason , feares and doubts ; faith sweetens the sweetest mercie , and the bitterest miseries ; it renders great afflictions as none ; it is the Bulwarke of the souls strength and comfort . By faith wee obey God , it makes the yoke of Christ easie and sweet ; it states the soul in the possession of heaven , while the bodo remains on earth : By saith wee view the glory of heaven , and know our selves to be happy , even then , when to a carnal eye we seeme most miserable . By faith we can chearfully part with , and suffer deprivation of the sweetest outward comforts and enjoyments , and welcome death , knowing that we do but exchange the worst place and things for better . Those that live by faith , live upon God , and are feasted in his banquetting house , which is plentifully stored with all desirable dainties , having this welcome ; Eate O friends , and drinke abundantly . It is , oh believer , thy portion , duty and priviledge to refresh and exhilerate thy soule with his dainties , and to enjoy Christ in them all , that so thy joy may be full . To live by faith in effectual calling ; and that is , for the soule to cleave to , and depend upon God in Christ for life and salvation upon such places of Scriptures as these . To live by faith in justification ; The Lord Jesus having spoken peace to the soule , that he hath paid all for it , and that its sins shall be remembred no more ; now the soule knowes its happy , and enjoyes the comfort of it , is filled with joy and peace in believing ; his life is a life of comfort ; beholding and enjoying Christs righteousnesse as his owne , lives upon it whatsoever befals him ; he is comforted in his interest in the righteousnesse of Christ as sufficient to satisfie him at all times , living upon such places of Scripture as these . To live by faith in Sanctification , which is twofold . 1. For the soule to cleave unto Christ , its sanctification . Secondly , for a Believer to cleave unto God in his promise , to cleanse and renew his heart and life , and to be a quickning Spirit in him . To live by faith in Infirmities ; And that is , for the soule to believe that God will be to us , according to his owne gracious promise and Covenant , for ever a God of love , grace , and mercy , notwithstanding all our daily omissions and commissions , excesses and defects , according to that blessed word of his , If his children forsake my Law , and walk not in my Judgments ; if they break my statutes and keep not my Commandements , then will I visit their transgression with the rod and their iniquities with stripes : Neverthelesse my loving kindnesse will I not utterly take from him , nor suffer my faithfulnesse to faile ; My Covenant will I not breake , nor alter the thing that is gone out of my lips , &c. He that lives by faith in infirmities may be thus characterized . First , he will hear Christ and not the voice of a stranger . Secondly , he is not offended at whatsoever Christ requires . Thirdly , the revealed will of God in the Scripture is his rule . Fourthly , he will trust God , and rely upon his word , he eyeth the promise and saith , Surely in the Lord have I righteousnesse and strength , &c. Fifthly , he will contend for the truth . Sixthly , he will doe others good . Seventhly , his sin doth not sink him into dispair , though he may have many doubtings ; yea he is not by any sinne or trouble reduced unto dispaire . He will ( and indeed the weakest Believer ought in the midst of all his imperfections ) say , I have as much of the love of God , acceptation and perfect righteousnesse in Christ as the best Saint ever had , my state is as happy as any of theirs : And say with Habakkuk , Although the figtree shall not blossome , neither shall fruit be in the vines : The labour of the Olive shall faile , and the fields shall yield no meat ; the flock shall be cut off from the fold , and there shall be no herd in the stalls ; yet I will rejoyce in the Lord , I will joy in the God of my salvation . Such as live by faith in infirmities , live upon Christ in his promise for strength against all infirmities in such places of Scripture as these . In deadnesse of heart 35 Isa . 5 , 6. If falne by passion , not to sinke under it 5 James 17. 14 Acts 15. They relie upon God for ability to obey him , and for fruitfulnesse in season 17 Jer. 8. 1 Psa . 2 , 3. 92 Psa . 13 , 14. 61 Isa . 9. 62 Isa . 12. Psa . 84. 7. If they are under temptations , they have a promise , that no temptation shall be above their ability to beare ; and to have a good issue . To live by faith for Protection , and supply of all wants . They who live by faith for these things , relie upon Christ in such Scriptures as these are : if in sicknesse 41 Psa . 3. 103 Psa . 3. to be hid in times of danger , 3 Zeph. 16 , 17. v. for a supply of every thing we need , 4 Phil. 6. 19. if in Prosperity , 29 Jer. 5 , 6. till God see it good , we shall meet with no change : our condition may be changed indeeed , but our God i● Jehovah that changes not , 13 Heb. 5 , 6. If in adversity , to be contented in a hard or low condition , 13 Heb. 5. 18 Joh. 11. 4 Phil. 11. 12. it is appointed 1 Thes . 3. 3. John 16. 33. Joh. 7. 30. Wee stand in need of such a condition , if our need required it not , our God that loves us would not afflict us with it . 1 Pet. 1. 6. and the time cannot be long ere they shal be no more . And they live upon Christ and his presence in times of trouble , in such places of Scripture as these , Psalm 91. 15. Psal . 9. 9. Psal . 37. 39. That the troubles shal not be too great , Jer. 30. 11. and that they shall profit by them , Heb. 12. 11. for deliverance out of them , Job 5. 19. Psal . 50. 15. for speedy deliverance , Psal . 31. 2. Psal . 69. 17. Isaiah 58. 8. To live by faith in glorification ; Which is , by the eye of faith , to behold hold the rest , joy , peace , and perfect happinesse , which is provided for us in heaven , firmly believing that God will after this life , give us all those things with himselfe , which hee hath promised his . For the resurrection of my body , 1 Thes . 4. 16. To have a spiritual body , 1 Cor. 15. 43 , 44. To have a glorified body , Phil. 3. 21. The Sun in the firmament is not so glorious , as the bodies of the Saints shall be , because the Sunne is but a naturall body . To have fulnesse of knowledge , Eph. 3. 18 , 19. To have fulnesse of joy and pleasure . Psal . 16. 11. Such as shall be internall , pure , full , spiritual , and eternal ; no miserie , hunger , cold , nakednesse , paine , griefe , nor wearinesse , but rest without labour , 2 Thes . 1. 7. In rest , tranquillity , in tranquillity contentment , in contentment joy , in joy variety , in variety security , in security eternity . To see the Lord as he is , 1 John 3. 1 , 2. 1 Cor. 13 12. To behold his glory John 17. 24 with him in glory . Col. 3. 4. And to be changed from glory to glory , 2 Cor. 3. 18. To have fulnesse of communion with God , Ephes . 3. 19. Sight is a degree higher then presence , union then sight , communion then union , and full communion is more . Wee shall have as much of God , as we can desire ; be filled with him , and enjoy the Quintessence of all sweetnesse , fulnesse ▪ and goodnesse in God ; yea , we shall be raised , inflamed , and ravished with him , in admiration of the perfection of his beauties ; and this shall coninue without intermission , or wearinesse ; this is our Summum bonum , our chiefest good , and the end of our being , viz. To be for ever with the Lord. 1 Thes . 4 17. and enjoy the things which eye hath not seene , neither ear heard , neither came into mans heart to conceive , which God hath prepared for them that love him ; this transcends the expectation of the most inlarged heart . Faith in the midst of troubles and anxieties , believes these promises of glory , and sweetly inclines the soul to live in a comfortable expectation of the fruition of the glorious things promised , when faith it selfe shall be swallowed up of vision , and hope of fruition : and in the interim , as faith believes it , and the soule ( through faith ) in a sense enjoyes it , so hope expects it , and patience waites for it , with an , It will not be long e're glory come Knowing that he who raised up the Lord Jesus , shall raise up us also by Jesus , and shall present us with you . For all things are for your sakes , that the abundant grace might through the thanksgiving of many , redound to the glory of God. For which cause we faint not , but though our outward man perish , yet the inward man is renewed day by day . FINIS . Notes, typically marginal, from the original text Notes for div A93368-e200 Col. 3. 3 ▪ Cant 2. 6. Psal . 78. 23 24. Exo ▪ 16. 4. Hos 14. 5 Isa . 41 ▪ 18. Isa . 35. 6 , 7 Cant. 4. 12 Psal . 1 25. Jer. 50. ● Cant. 4. 10 Exod. 35. 8 Rom. 10 3 Rom. 4. 19 , 20 , 24. 1 Cor. 1. 30 Cant ▪ 8. 6. 7 Eph 6. 12. Rom. 8. 37 Psal ▪ 38. 3. Psal . 77. 7 ▪ 8 , 9. Psal . 23 , 4. Ephes . 4. 8. & 1 4. Phil. 3. 9 Col. 1 ▪ 12. Rev. 13. 3 , 4 , 5. & 17. 2. & 16 ▪ 10 , 11. Cant. 2 ▪ 15 Psal . 80. 13 , 15. Rev. 17. 5. 2 Thes . 2. 13. Rev. 21. 23 Rev. 14. 1. 1 Joh. 2. 20. Rev. 13. 3 ▪ 4 , 5. Rev. 18 3. Rev. 17. 2. 2 Thes . 2 ▪ 4 , 9 , 10 , 11 The wolfe in plea with the Lamb , wil alwaies be judge . He hath power ▪ frō the Kings of the earth to sit judg in his owne Quarrels . Rev. 17. 13 Ezek. 30. 6 2 Pet. 5 2 , 3 Jer. 41. 6. Rev. 18. 4. Mark 4. 37 39 Psal . 29. 5. Joel . 3 15. 16. Isa . 13. 10. Isa . 23. 9. & 34. 8. Jer. 51. 12 Ezek. 24. 8 Jer. 51. 9. Jer. 51. 26. Isa . 13. 3. Zech ▪ 4. 6. 7. Isa . 2. 2. Rev. 3. 12. Col. 1. 13. Rev. 21. 2 , 3 , 4. Isa . 62. 6. 7 & 60. 15. Psal 48. ● Zeph. 2. 10 11. Isa . 60. 14. Rev. 22 ▪ 5. Ezek. 37. 1. to 10. Ezek. 2. 2 ▪ Isa ▪ 22. 5. 22 Isa . 5. 22 Rev ▪ 3. 2 Pet. 3. 12 13. 21 Rev. 1 ▪ 1 Cor. 3 ▪ 12. 16 Rom. 20. 19 Rev. 20 Rev. 18. 2. 2 Thes . 2. 10 Jer. 28 , 4 ▪ 6 Isa . 51. 11. Rev. 15. 2 , 3● * As earthly Christs , so their Prophets and doctrines must have earthly suppor●s . Deut. 32. 2 Ezek. 30. 6 Hos . 9. 3. Micah 5. 7 Joh 14 6. 1 Joh. 5 , 6. Pro. 12. 19 Isa . 26. 2 Rev. 3. 10 , 4. Notes for div A93368-e3330 John 6. 33. Isa . 44. 20 Micah 6 7 Luke 15. 17 Phil. 3. 3. 8 Pro. 28. 26 Jer. 17. 9. Rom. 15. 4 Psa . 130. 5. Ps . 119. 81. Hos . 14. 3. Psal . 31. 18 21 , 22. Psal . 52. 8 Psal 107. 9 Hos . 14. 3 2 Cor. 1. 9 Jer. 7. 9. Phil. 3. 8. 1 Joh. 3. 3 Acts 15. 9 1 Joh. 3. 9. Hos . 6. 3. Mic. 5. 7 1 Joh. 5. 4 1 John 2. 27. True grace ( 〈◊〉 though but little at first ) is a beginning of glory , and may be compared to the golden chaine in Homer , whose top was fastned to the chaire of Jupiter . Mar. 14. 38 Rom. 14. 1 Neh. 1. 11 2 Cor. 8. 11 12. Phil. 2. 13. 2 Cor. 3. 1 7 Rom. 18 19 , 20 , 21. 5 Gal. 17. 2 Cor. 3. 1 12 Eccl. 7. 145 Ps . 19 2 Phil. 13. 20 Joh. 29 Sublatâ causá toslitur effectus . 7 Math. 26 27. Isa . 40 6 , 7 , 8. 1 Peter 1. 23 , 24 , 25. 3 Rom. 24 25 , 26. 9 Rom. 31. 32. 10 Rom. 3 , 4. Rom. 2. 17 18 , 19 , 20. Mat. 7. 22. 1 King. 21 27. Matth. 13. 19 , 20 , 21 , 22. Act. 24. 25 1 Cor. 13. 3 John 15. 1 , 4 , 5. 1 Cor. 3. 11. Jude 12 , 13 Heb. 12. 24 Heb. 9. 7. Heb. 6. 4. Ma● . 27. 4. 5. Numb . 22 34. 2 Tim. 3. 5 Jer. 31. 33 2 Cor. 3. 3 Jer. 20. 9. Psal . 27. 8. 1 Joh. 2. 2● . Heb. 2. 15 Rom. 9. 32 Mat. 20. 12 Isa . 1. 14. Rom. 8. 15. Luke 1 74 Psal . 44. 17 19 5 Gal. 6. 2 Cor. 5. 14. 8 Cant. 7. 22 Luk. 16 62 7 Luk. 47 46 1 Jam. 8 3 Phil. 6. 20 Gen. 51 6. 2 Thes . 2. 10 , 11 , 12. 3 Tit. 5 , 6. ● . Rom. 7. 2 Cor. 5. 17 24. Jer. 17 119. Psal . 2 138. Psal . 1 2 103. Psa . 1 7. Hos . 14. 7. Zech. 5. 17. Luk. 18 23. Psal . 3. 7 Josh . 19. Deus promittendo se fecit debitor●m . God in promising hath made himself our debtor . 36 Ezek. 25. 26. 16. Ezek. from ver . 3 to verse 11 Nisi omnino gratuita non est gratiâ . Aug. Isa . 63. 11 18. 16. Ezek. 59 , 60. 8 Heb. 10. 15. John 16 5. Gal. 22 Joh. 15. 4. 8 Rom. 9 , 10 , 11. 2 Cor. 6. 1 1 Cor. 15. 45. 5 John 21 6 John 63 20 Ezek. 37. 2 Eph. 10 11 Rom. 6 Deus nos non nisi in eâ perfectione in quâ Christus resurrexit intuetur . Rev. 3. 18 Isa . 65. 10 89. Psa . 28 24 to 38. 53. Isa . 10 , 11. 12. 42 Isa 6 , 7 49. Isa . 9. 25 Psal . 14 13 Heb. 20 89 Psal . 19 6 Heb. 17. 26 Isa . 12. 89 Ps . 2. 35 1 Cor. 3. 22 , 23. 2 Sam. 23. 5. 2 Tim. 〈◊〉 10. 2 Cor. 1. 21 , 22. 2 Pet. 1. 1. 4 Gal. 5 89 Psal . 31 32 , 33 34 54 Isa . 10. Jer. 33. 20 Rom. 8. 38 , 39. Psal . 89. 2 Isa . 40. 28. Jer. 31. 3. Dan. 9. 24 Heb. 8. 12 Jsa . 54. 8. Psa . 100. 5 Jsa . 35. 10. 2 Thes . 2. 16 , 17. John 3. 16 John 3. 16 Rom. 4. 20 21. 1 Kings 17. 14 , 16 John. 6. 58 Psal . 62. 5. Quid putas aliud fidem esse quam sensum & gustum misericordi● & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dei in Christo : hic sensus misericordi● et is est qui laxat corda solvitque in dilectionem Dei , &c. Rolloc on 5. John. Phil. 3. 8 , 9 10 Ezek. 16. 9 10. Gal. 2. 20. Mat 22. 37 Mat. 16. 17. Zech. 9. 11 Joh. 3 , 15 , 16 , 36. John 6. 40 Joh. 3. 33. Isa . 7. 9. Rom. 11. 20 Heb. 9. 12. Heb. 4. ● Rom. 5. 1 Isa . 26. 3 , 4 5 Rom. 1. 1 Joh. 5. 10. 1 Sam. 15. 29. 33 Psal . 18 1 Tim. 1. 15 , 16. 16 Ezek. 8 Rom. 4. 5. Rom. 5. 8. 10. Mark. 5. 36. Psal . 42 8. Luk. 1. 20. Rom. 4. 20 Isa . 26. 3. Isa . 45. 22. Rom. 4. 25 Act. 16. 31. 1 Joh. 3. 23. Act. 13. 39 John 3. 14 Rom. 10. 6 7 , 8 , 9 Rom. 1. 17 Act. 13. 39 Rom. 3. 24 Ephes . 2. ● Joh. 15. 5. Eph. 1. 19 2 Cor. 3. 17. 18. 1 Pet. 1. 23. 24. 25. Act ●8 . 27. 2 Thes . 2. 13 , 14 Isa . 59. 20 , 21 Ezekiel 2. 2 Joh. 5. 25. ● Pet. 4. 6. Eph. 2. 1 , 4 5. Act. 16. 14 Peccat ini● quus , et punitur justus 2 Cor. 5. 21 1 Cor. 15. 43 , 44 , to 55. Rom , 5. 1. John 14. Ps . 9 9. 1● Psa . 62. 8 Rom. 4. 18. Luk. 19. 10 Isa . 41. 10 Jer. 29. 11● Isa . 40. 1 , 2. 9 Zech. 9. 10. Luk. 1. 69 79. Isa . 61 , 1 , 2 , 3. Matth. 4. 16. Luk. 4. 18 2 Tim. 1. 10. Isa . 42. 3. John 13. 1 Luke 12. 32. 1 Pet. 5. 7 ▪ Cant. 5. 2. Heb. 7. 2. John 14. 16. 26. Rom. 8. 26 Cor. 1. 2 9. 10. G●l ▪ 〈◊〉 5. Psa . 116. 7 John 15. 26. Luke 8. 12. 1 Thes . 3. 5 Psal . 42 , 10. Heb. 3. 12. Jonah . 2 , 8 Isa 55. 2. Isa . 51. 11 , 12 , 13. Heb. 5. 13. 7. Mic. 2. 10. Joh. 15. 〈◊〉 . Jonah 3. 9 Jer. 31. 15. Dan. 9. 24 Rom. 8. 2. Rom. 10. 4 Gal. 3. 13. 8 Rom. 35 38 , 39. Rom. 8. 16 Heb. 10. 35 Heb 3. 6. 14. 1 Joh. 4. 18. Rom. 8. 28 Rom. 16. 20. Rev. 21. 8 Psa . 34. 10 Heb. 13. 5 1 Thes . 5. 16 Isa . 54. 11 Psal 77. 6. Psal . 42. 5 , 6 , 7 , 8 Prov. 3. 5 , 6 , 7 , 8 John 20 24 , 25. Heb. 5. 14 1 Cor. 2. 14 Gal. 1. 16 2 Cor. 5. 7 Joh. 20 , 29 Gen. 17. 16 17 Heb. 11. 30 31 , 32 , 33 , 34. &c. Mat. 14. 29 29. John 21. 3 Ezek. 37. 1 , 2 , 3 , 5 , 10 Ps . 114. 8 Mat. 19. 26 Job 9. 10. Isa . 50. 11. Psal . 77. 8 , 9 , 10. Psal . 77. 14 19 Can. 2. 8 Luk. 5. 20. Luk. 7. 48 Heb. ●0 17 Psal . 85 ● Heb. 3 1● Gal. 3 10 , 11 Rom. 10. 5. Gal. 3. 13. Eph. 3. 20 Hos . 14. 4 Gal. 3. 13. 17. Gal. 4. 5. Rom. 6. 14 Rom. 8. 33 35 , 38 , 39 Dan. 9. 24 Rom 6. 7 , 10 , 11 2 Cor. 5. 7 ▪ Psal 77. 3 , 4 , 8 Heb 11. 1. 2 Cor. 5. 7 1 Cor. 1. 30 Ps . 116. 7 Isa . 53. 5 , 6 11 Rom. 4. 17 1 Cor. 15. 45 Haec voluntatis p●rfecta impletio Sanctificatio est Christi , et hac nos sanctificat , quia nobis imputatur , saith Z●●chy . Justificatio est actio individua semel et simul . Rom. 5. 13 Rom. 4. 6 , 7 , 8 Psalm 32 2 Christus justificationem dicit esse Regenerationem . Melanct. i● John 3 Heb. 11. 1 Acts 13. 39 Heb. 10. 22 Rom. 4. 25 Hab. 3. 17 , 18 , 19. 1 Cor. 1 30 Psal . 111. 3 Tit. 2 ▪ 14 Prov. 18. 2. Eph. 1. 19 , 20 Psal . 19. 20 Eph 2. 9 Psal . 130. 7 * Philosophers say experience to be multipl●x memoria . ●sai . 77. 5 Psal . 63. 7 2 Tim. 4. 17. Ps . 89. 49 Isa . 42. 23 Psal . 48. 9 Job 15. 11 Psal . 77. 2. 10 ▪ Psa . 71. 15 , 16 , 19 , 24 Ps . 119. 142 Heb. 13. 8 Isa . 45. 7 , 8 15 Cant. 5. 6. Isa . 8. 17 Psal . 73. 1 Heb. 1. 12 1 John 1. 4 Isa . 64. 7 Psa . 116. 7 Heb. 10. 17 Rom 8. 1 , 33 Psal . 9 ▪ 10. Luke 24. 25 Heb. 4. 16. 1 Thes . 5. 16 Gal. 3. 28 1 Joh. 1 , 7 Ps . 103 ▪ 12 1 Joh. 4. 17 Col. 1. 28 Cant. 4. 7 Rom. 8. 32 Heb. 10. 19 20 , 22 , 23 Heb 4. 15 16. Heb. 10. 22 23 Rom. 8 33 38 , 39 Isa . 57. 19 , 20 1 Cor. 1. 21 1 Pet. 1. 21 Luke 1. 29 , 30 Luke 2. 9 , 10 Luke 5. 8 , 9 Acts 10. 43. Eph. 1. 7. Isa . 61. 10 Isa . 44 22 Heb. 9. 26 1 Joh. 1. 7. Heb. 10. 12. Dan. 9. 24. 1 Joh 5 , 10 Mal. 3. 6 Num. 23. 19 Heb. 8. 12. & 10 Rom. 8. 1 Remissâ culpâ remittitur poena . Hebr. 10. 12 , 14 Rev. 1. 5 2 Cor. 5. 21 Heb. 9. 26 Jer. 23. 6 Rom. 10. 4 & 8. 1 , 33 Jer. 50. 20 Quod tegiur non videtur , quod non videtur non imputatur , quod non imputatur non punietur . Rom. 4. 7 Jer. 50. 20 2 Cor. 5. 19 Isa . 53. 11 Heb. 12. 10 Isa . 43. 25 James 1. 2 Rev. 3. 19 * God afflicts his owne children . Non studio nocendi , sed desiderio sanandi . Isa . 27. 9 Hebr. 12. 7 , 8 Heb. 12. 10 Rom. 8. 28 Isa . 53. 10 , 11 Rom. 6. 14 1 Discouragement Psal . 26. 2 & 129. 23 , 24 Heb. 4. 12 Psal . 26. 2 Hos . 11. 12 Hos . 7. 8. Hos . 12. 1. Hos . 11. 4. & 14. 5 Jonah 2. 2 ▪ 4 , 7 2 Discouragement 1 John 2. 12 , 13 Heb. 5. 13 Gal. 4. 19 1 Pet. 2● 2 Gal 2. 2. 20 Non progredi est regredi . Luke 1. 74 ▪ 1 Cor. 3. 1 Job 23. 8 , 9 Ne●em . 1. 11 Hos . 14. 8. Isa . 48. 17 Psal . 92. 12 13 ▪ 14 Hos . 14. 5. 6 Isa . 31. 15 Isa . 41. 18. Isa . 35. 6 , 7 Judg. 5. 31 Job 17. 2 3 Discouragement Jer. 5. 3 Ezek. 3. 6. Ezek. 36 , 26 , 27 , 31 Isa . 63. 16 , 17. Isa . 6. 5 Eph. 5. 13 Gal. 5. 17 John 16. 8. Rom. 7. 9 Zech ▪ 12. 1 Heb. 5. 7. Rom. 7. 23 24. Heb. 8. 12. 2 Cor. 5 ▪ 19 Rom. 7. 25 Ezek. 36. 29. Ps . 114. 8. 4 Discouragement * Et quod ipsi omnino nequ●unt , alius nimirum Christus praestaret & legi prorsus satisfecit , l●gis maledictio omnino perituris . Luth. Psal . 77. 9 , 10 Pro. 20. 27 Matt. 5 ▪ 16 1 Cor. 6. 20 Jam. 2. 1● Luk. 8. 13. Isa . 50. 10. Hab. 2. 3 , 4 * Lex data est ut gratia quaeratur , gratia data est ut lex impleatur . Luther on Gal. 3. 2. Rom. 8. 4. Luk. 17. 10 Isa . 64. 6 1 Cor. 1. 30 Haec voluntatis perfecta impletio , Sanctificatio est Christi , & hac nos sanctificat quia nobis imputatur . Zan. Heb. 10. 5. Ni●i gratuita , non est gratia . Rom. 11. 6 Rom. 1. 17 2 Cor. 5. 7 Gal. 2. 20 Rom. 4. 20 2 Cor. 1. 22 ▪ Rom. 8. 16 The way for assurance . Eph. 1. 13 Eph. 4. 30 Heb. 10 ▪ 22 1 Cor. 1. 30 Gal. 2. 20 1 Cor. 3. 23 1 Cor. 6. 11 Eph. 2 , 5 , 10 20 Eph. 3. 17 Eph. 4. 24. Eph. 5. 30 Phil. 3. 9 Phil. 4. 13. Col. 1. 28. Col. 3. 11. 3. Heb. 5. 7 , 8 Rom. 5 19 Quae in lege data sunt facienda , per fidem ostenduntur facta . * 1 Cor. 3. 22 , 23. 2 Cor. 5. 7 Rom. 1. 17 Ephes . 4. 8. Isa . 53. 4 Isa . 26. 12 ▪ Isa . 26. 12 ▪ Rom. 8. 37 Rom. 5. 19 Rom. 10. 4 Eph. 4. 24. Heb. 11. 6 Heb. 11. 1 Luk. 17. 10 Isa . 64. 6. 5 Discouragement Rom. 8. 24 Surgit post nubila Phoebus . Psal . 30. 5 Syd●ra n●cte mica●● . V●ra Virtus non apparet in prosperis , eminet in adversis . Luke 24. 15 , 16. 31 ●ant . 3. 2. Non deserit etiamsi deserere videatur . Isa . 60. 2. Psal . 88. 14. Isa . 8. 17. Isa . 64. 7. Isa . 49. 14 15. * Jsa . 45. 15. * Cant. 5. 6. Jer. 51. 5. Jsa . 54. 7. 8. Job 23. 8. 9. Jsa . 54. 5 Jer. 31. 9 , Jsa . 8. 17. Isa ▪ 49. 14 15. 16. Jsa . 44. 7. Jer. 51. 5. Hosea 2. 14. Isa . 57. 18. Jer. 3. 13 ▪ 14. Isa . 60. 2. Hosea 14. 2. 6 Discouragement . 1 King. 11 9. Ephes , 2. 4 5. John 1. 2. 1. Isa . 55. 8 , 9 Rom. 8. 1 , 2 3 ▪ 4 , 3● , 39 Rom. 10. 4 Gal. 5. 17. Eph. 1. 4 ● Cor. 1. 30 Rom. 7. 15 17 , 20 ▪ 1 Jo● . 3. 9. Ps . 103. 14 Gal. 5. 22 , Rom. 5. ● , 2 Eph. 2. 18 Eph. 3. 12. Rom. 6 ▪ 1 , 2 3 , 8 Rom. 5. 20 ● Cor. 12. 9 Rev. 3. 7 , 8 Psalm 51. Ephes . 1. 5. 1 Pet. 2. 5. Heb. 13. 8 Psal . 5. 11. Psal . 32. 11 1 Thes . 5. 16 Phil. 4. 4. Ne● . 8. 10 Psal . 40. 16 1 Jo● . 2. 1. 2 Joh. 8. 44. Rom. 7. 1● Jer. 8. 4. Mic. 7. 7 , 18 19 , 20. Heb ▪ 8. 1● . Gal. 3. 13 ▪ 2 Cor. 5. 21 1 Cor. 1. 30 Rom. 8. 33 Heb. 4. 16. Heb. 10. 22 ▪ ( 7 Discouragement . Opera ante fidem inania , ut cursus cel●rimus praeter viam . Rom. 14. 23. 2 Tim. 1. 9 Quicunque salutem non ex mera gratia per fidem ante omnia opera percipit , nunquam attinebit . Phil. 3. 9 Gal. 2. 20 Isa . 55. 1 Job 9. 10 * Evangelium assert remissionem per imputationem justitiae , 〈◊〉 vitam aeternam ●ine conditione legis aut operum nostrorumpunc ; Melanct ▪ Rom. 3. Isa . 55. 8 , 9 Isa . 9. 6 Zech. 9. 17 Rom. 8. 1 Phil. 4. 12 13. * Sola est Dei adoptio quae nos efficit idoneos . Calvin Col. 1. 12 Luk. 24. 5 * Filio nato debetur haereditas , non ex merito ipsius eum nihil fit meritus ; sed quia est natus ●ili● pa●ri . ●orn . in Gal. 3. Isa . 45. 24. 25 Col. 2. 10 & 1 ▪ 28. Jer. 3. 14 Rom. 8. 4 Gal. 2. 19 1 Joh. 4. 17 Rom. 10. 4 Ps . 32. 1 , ● Rom. 4. 7 Jer. 50. 20 2 Cor. 5 19 Heb. 12. 10 Isa . 43. 25 Cant. 4. 7 & 2. 10 Isa . 61. 10 Psal . 103 12 * Gal. 3. 28 Dan. 9. 24 Cant. 6. 3 Ezek. 16 3 , 4 , 5 , 6 Rom. 5. 8 , 9 , 10. Isa . 61. 1 , 2 3 Heb ▪ 11. 6 Rom. 14 23 Rom. 10. 3 Rom. 10. 4 Col. 3. 11. Rom. 4. 5 Psal . 8 19. 96 Luk. 1 74 Isa 64. 6 Ezek. 36. 31 Phil 3. 8 , 9 Isa . 6. 5 , 6 Matth. 8. 8 Job 40. 4 , 5. Job . 42. 5 , 6. 8 Discouragement Ezek. 36. 29 v. 31. Zech. 12. 10 , 11 Lam. 5. 16 Act. 16. 14 29 * Regnum coelorum non servorum stipendium ; sed filiorum est haredi●as . Calv. Luke 5. 8 9. Discouragement . See Rom. 7. from v. 15 to the end . Gal 6. 1 Jam. 5. 17 Rom 7. 14 15 , 16 ▪ 25. Rom. 4. 6 , 7. Rom. 3. 24 Psal . 32. 1 , 2. 2 Cor. 5. 7. Gal. 2. 20. 1 Cor. 1. 30. Rom. 7. 25 1 Cor. 1. 6. 19. 1 Cor. 3. 23 10. Discouragement . Luke 1. 74. Prov. 19. 15. Psa . 73. 26 11. Discouragement . Cor. 2. 5. 7 2 Cor. 5. 7 Gal. 2. 20. Ps 77. 5 , 6 Jam. 1. 17 John 13. 1 ●er . 31. 3 Ps . 103. 17 Isa . 54. 8 Jer. 2. 2. 2 Cor. 12. 10 Cant. 8. 5. Psal . 62 ▪ 7 Psa . 73. 26 Jer. 32 ▪ 40 Isa . 54. 10. Jer. 33. 20. Rom. 4. 18 19. Heb. 11. 1 Rom. 8. 1 ▪ 2. 12. Discouragement . 13. Discouragement . Joh. 15. 5 2 Cor. 8 12 Psal . 145. 19. Isa . 42. 3 Neb. 1. 11 Rom. 7. 18 19 , 20 , 21. Gal. 2. 10 ▪ Eph. 2. 8 , 9 Joh. 16. 7 , 8 , 9 , 10. Job 42. 6 Ezek. 20 43 Isa . 6. 5 , 6 Dan. 10. 8 Heb ▪ ●0 . 35 1 Cor. 3. 1 John 8. 44 Eph. 2. 12. 13 1 Pet. 2. 10. Luke 18. 27. Jer. 32. 17 Math. 8. 2. 14. Discouragement . Psa . 23. 4. Isa . 50. 10. Psa . 30. 5. Sol nunquam totus obscuratur , quod Luna minor sit . Psa . 88. 15 16. Job 19. 10 11 Psa . 31. 22 Psa . 55. 45 Ps . 77. 8 , 9 Lam. 3. 2. to ver . 19. Nah. 1. 3 Job 7. 20 , 21 Job . 21. 13 14 , &c Judges 6. 12 , 13. Luk. 24. 15 16 , 31. Psal . 32. 1. 2 Cor. 5. 19. Rom. 4. 6. Isa . 26. 3 , 4 Isa . 43. 2 , 3 4. Luk. 1. 78. 79 Heb. 10. 35 , 37 , 38. Mic. 7. 8 , 9 15 Discouragement . 1 Joh. 4. 19 2 Cor. 5. 14 Rom. 5. 8. Ephes . 2. 12 , 1● . Hos . 11. 4. Jer. 31 3. Joh. 6. 37 Joh. 10. 30 Isa . 40. 29. 30 , 31. Mat. 5. 6 Rom. 8. 9 , 10 , 11. 14. Isa . 6. 5 , 6. Isa . 61. 1 , 2. Matt. 9. 23 16 Discouragement . Ephes . 1. 18 , 19. 1 Joh. 5. 1● Isa . 6. 5. Act. 13. 48 Rom. 5. 8. & 4. 5. & 5. 6. Hos . 2. 23 Psa . 119. 49 Cant. 2. 16 Jam. 1. 17. Mal. 3. 6. Rom. 3. 3 2 Tim. 3. 13. 17 Discouragement . Eph. 1. 13. 1 Tim. 1. 15. Isa . 45. 22. 1 Joh. 5. 13 Ephes . 1. 18 19 , Mat. 16. 17 Zech. 9. 12 Ps . 147. 11 Psa . 33. 18 Mat. 1. 21 Rom. 8. 16 John. 6. 69 Rom. 8. 33 34 , 35 , 38 , 39. Ezek. 34. 30. Heb. 5 13. 14. Heb. 10 15 18 Discouragement . * Certane in me de meipso cujus potissimum esse videar . Luk. 8. 47 , 48. Isa . 5. 20 Num. 21. 9 Isa . 45. 22. Gal. 3 , 28 Mark. 9. 24 Heb. 6. 18 19 Gen. 2. 7. Cant. 2. 10 Eph. 1. 13. 1 John. 5. 6 , 10. Rom. 8. 16 John 6 69 Heb. 3. 12. Heb. 4. 6 Heb. 3. 19. Luke 11. 23. 1 Jo● . 4. 18 19 Discouragement . Deut. 29. 29. Gen. 3. 2 , 3 20 Discouragement . John 7. 37. Rev. 22. 17 Mat. 12. 20 Psal . 147. 11 Psal . 11. 1. Act. 16. 31 Isa . 6. 5 , 6 Matth. 8. ● Luk. 5. 8 Mark 9. 24 Rom. 8. 5 , 6 , 7 Rom. 7. 18 19 compared with 21 and 15 verses . Mat. 6. 21. Col. 3. 2. Neh. 1. 11 Psa . 145. 19 1 Pet. 2. 2 , 3 Ignoti nulla cupido . Phil. 2. 13. Psa . 145. 19. Rom. 6. 20. 2 Cor. 3. 5 Gen. 6. 5. 1 Cor. 2. 14. Deut. 29. 4. Eph. 1. 17 , 18. Eph. 1. 18 19. 1 John 5. 13. Marke 9. 24. Rom. 8. 5. 6 , 7. Phil. 1. 29. Gal. 5. 22 John 15. 4 Rom 8. 9 , 10. Acts 13. 48. 21. Discouragement . Jonah 3. 9 Psa . 139. 17 , 18. Marke 5. 36. Luke 15. 1 , 2. Isa 65. 2. 3 Rev. 3. 20. 1 Joh. 1. 9 22. Discouragement . Phil. 4. 6 Phil. 2. 20 Phil. 2. 20 Heb. 13. 5 1 Pet. 5. 7. 23. Discouragement . Heb. 11. 17 , 18. Rom. 4. 3. 17 , 18. 2 Cor. 3. 7 8. Gal. 3. 2. 1 Rom. 7. 3. 4. Eph. 4. 22 ▪ 23 , 24. 24. Discouragement . Psal . 51. 12 Psal . 77. 2. 25 Discouragement . Rom. 4. 2 , 5. Isa . 55. 3. Jer. 31. 3. Rom. 8. 35 , 38 , 39 Heb. 13. 20 Mal. 3. 6 Heb. 13. 8 1 Cor. 1. 30. Numb . 23 19 Rom. 4. 25 Rom. 8. 33 34 Rom. 8. 1. 2 Tim. 2 19. Heb. 7. 25. Rom. 8. 26 Isa . 54. 17. 26. Discouragement . Heb. 4. 2 1 Pet. 2 , 9 , 10. Isa . 64. 4. Isa . 8. 17. Heb. 12. ● 1 Joh. 5. 13 Eph. 1. 18 , 19 27 Discouragement . Hos . 14. 4. Hos . 2. 19. Deut. 30. 6 2 Cor 5. 14. 1 Joh. 4. 19 28. Discouragement . * Quod vitium per legem demonstrandū per gratiam sanandum . 2 Cor. 3. 18 Isa . 55. 8 , 9 Job . 9. 10. Joel 2. 21. Luk. 1. 37. 1 Aggravation . Jer. 3. from 21 to 25 2 Aggravation . 2 King. 21 4 , 11 , 16. Luk. 7. 47 1 Tim. 1. 15. Isa . 9. 6. 3 Aggravation . 1 King. 11 9. 4. Aggravat . Jer. 3. 7 5. Aggravat . Jer. 3. 3. 8 6. Aggravat . Jer. 2. 30. Jer. 6. 29. Isa . 57. 17 18. 7. Aggravat . Jer. 3. 1. 6 8. Aggravat . Jer 3. 25 9. Aggravat . 2 Sam. 11. 3 , 4 , 15 , 17 Matth. 26. 70 , 72. 10 Aggravat . Jer. 3. 6 , 12 11 Aggravat . Jer. 2. 31 12 Aggravat . Jer. 2. 2● . 13. Ag●gravation . 2 Jer. 33. 2 King. 21. ch . 9. 11. 16. 26 Acts 11. 16. 2 Chron. 33. ch . 18 19 , 22 , and 23. verses . 9 Rom. 15 16. 18. ver . 14. Aggravation . 3 Jer. 5. 15. Aggravation . 2 Jer. 20. 16. Aggravation . 2 Jer. 35. 17. Aggravation . 2 Jer. 25. 3 Lam 8. 18. 19 Job 10 4 Rom. 18 2 Ephes . 12 116 Psa . 6 9 Psa . 10. Rom. 4. 4 , 5 , 6. Gen. 29. 30. Jer. 31. 20. Num. 21. 8 Joh. 3. 14. Isa . 45. 22 Heb. 6. 11. 18 , 19. Job 4. 18. Rom. 10. ● Zech. 13. 1 John 13. 8 29 Discouragement . Jer. 30. 17 , 22. 30. Discouragement . Isa . 56. 3 , 5 Nah. 1. 3. 1 King. 19 12. Eccles . 9. 1 2 , 3 Cant. 5. 5. 6 Job 23. 8 , 9 Psal . 23. 4 Psal . 73. 1. Deus promittendo se fecit debitorem . God in promising hath made himselfe our debtor Isa . 6. 5 Rom. 3. 3 2 Tim. 2. 13. Isa . 43. 25. Mic. 7. 18 , 19 , 20. Mat. 3. 17 Num. 23. 19. Rō . 4. 2 , 5. Isa . 38. 14 17 Mal. 3. 6 Heb. 13. 8. 1 Thes . 5. 16 Psal . 32. 11 Hos . 2. 14 , 15 Isa 54. 7 , 8 Jer. 51. 5 Neh. 9. 16 17 John. 13. 1 Ephes . 1. 4 John 6. 56 Col. 3. 3 ver . 4 Phil. 3. 9 1 Cor. 15. 17 Act. 13. 39 Rom 7. 15 16 , 17 , 20 , 25 Gal. 5. 17 Psal . 103. 14. * Quia quae in lege data sunt facienda , per fidem ostenduntur facta . Ambr. Rom. 6. 14 Gal. 5. 18. * Deus non nisi perfecta justitia Remunerat●r . 1 Cor. 1. 30 2 Tim. 1. 9 Heb. 13. 8. Isa . 53. 11 2 Sam. 12 , 13 Rom. 5. 18 Qui in nobis peccatores sumus , in Christo , et per Christum justi sum● . Isa . 45. 24. Psal . 111. 3. Rom. 5. 13 Rom. 4. 6 , 7 , 8. Ps . 71. 15 , 16 , 19 , 24. Hos . 14. 6 , 7. 1 Cor. 12. 12 , 13. & 6 ▪ 17. Eph. 5. 30. Heb. 2. 11. * Joh. 17. 11 , 23. Joh. 5. 5 ▪ 7. Rom. 8. 4 Gal. 2. 19 Rom. 7. 4 Rom. 3. 25 , 26 Col. 1. 28 * John 17. 23 Hebr. 10. 14 1 Joh. 1. 7. Isa 35. 8 & 38. 17 Ps . 103. 12 Dan. 9. 24 Ezek. 16. 14 Isa . 61. 10. Col. 2. 9 , 10 , 13. 1 John 4. 17. Isa . 53 , 11 , 12 , 5. Joh. 17. 23 Cant. 4. 7. Psal . 45. 13 Rom. 8. 33 38 , 39. * Christus ut solus justus est , ita suam justitiam in nos transferendo , justos nos reddit . * Heb. 10 19 , 20 , 22 , 23 , 35. Rom. 8. 1 , 2. 33 , 35. * Matt. 14. 30 , 31. Gal. 1 16. 1 Cor. 2. 14. Gal. 5 4 , 5 , 6 Gal. 3. 9 10 Jam. 2. 23 , 24. Rom. 7. 24 25 Gal. 3. 13 Hab. 2. 4 Gal. 2. 20. Col. 3. 3 , 4 1 Cor. 12. 11 Mal. 4. 2. Gal. 1. 16. Isa . 50. 11 1 Joh. 2. 1 * Millemali species , mille salutis erunt . Rom. 7. 14 Ps . 89. 30 , 31 , 32 , 33 , 34. Isa . 63. 7. 2 Cor. 12. 9 , 10. Cant. 8 , 5 Rev. 3. 4. Rev. 3. 8 , 10 Judg. 14. 14 Cant 5. 2 , 8 , 10 , 11. 1 Cor. 3. 22 , 23. Isa . 61. 10. 1 Joh. 1. 7. Heb. 9. 26 Isa . 53. 11 Dan 9. 24. Heb. 9. 26 Isa . 43. 25. Joh. 8. 36. Gal. 4. 6. Rom. 10. 3 Rom. 5. 15 19. Rom. 4. 20 22 Cant. 1 , 5. Rev. 3. 18. Isa . 65. 10. Deus no● non nisi in ea perfectione , in quâ Christus resurrexit intuetur . Olev . 2 Cor. 5 〈◊〉 Rom. 5. 19 Col. 1. 22. Gal. 5. 1. 13. Gal. 3. 13 , 14. Rom. 10. 4 Rom. 3. 19 Rom. 6. 14 Rom. 8. 3 , 4 8 Rom. 2. 7 Rom. 6. 2 Col. 14. 4 Eph. 8. 8 Rom. 21 91 Psa . 10 1 Luk. 74 75. 2 Cor. 3. 17 Rom. 8. 15 Gal. 3. 17. Gal. 4. 5. Hos . 14. 4. Hab. 2. 4 2 Tim. 1. 7. Act. 13 39. Col. 1. 28 Rom. 10. 4 Joh. 17. 23 Col. 3. 3. Eph. 2. 6. Rom. 7. 24 Vers . 25 , * Expiatio Christi viget in aternum . Heb. 10. 12 14 Rom. 8. 1 1 Cor. 1. 3. 23. Rom. 10. 4 Rom. 8. 33 , 34 , 35 , 38 , 39. Ps . 143. 2. Gal. 2 16. Isa . 45. 24. 25. 2 Sam. 23. 5. 2 Tim. 2. 19 1 Pet. 1. 3. Rom. 8. 1 , 2 , 5 , 11. 2 Thes . 2. 16. 1 Thes . 5 16 Heb. 11. 11 , 21 , 16 Job 13. 15 Mat. 11. 21 2 Cor. 5. 21. Mat. 21. 5. Joh. 3. 23 Isa . 53. 5 , 6 , Jer. 31. 34. 11 Rom. 8. 33 38 , 39. & 3. 24. 28. Act. 13 39 Rev. 1. 5. Rom. 5. 1 & 4. 25 Eph. 1. 6 , 7 Rom. 5. 9. 10. Heb. 10. 10 to 14. 2 Tim. 2. 13 1 Cor. 〈◊〉 . 30. 14 Hos . 5. 57 Isa . 18 19. 7 Micah 19. 17 John 17. 19. 89 Psal . from 30. unto 37. v 9 Nehem. 16 , 17. 43 Isa . 25 42 Isa . 2 3 1 Sam. 3. 10. 7 Characters of one that lives by fai●h in infirmities . 11. Mat. 6. 1 John 5. 3. 45 Isa . 24 3 Jude . 20 Acts 31. 3 Gal. 28. 23 Jer. 6. 35 Job . 7. 3 Hab. 17 18. 17 Job . 9. 84 Psa . 7. 45 Isa . 24 40 Isa . 29 , 30. Phil. 4. 13. 1 Cor. 10. 13. 1 Jam. 12. 121 Psa . 8 36 Job 7. 17 John 15. 27 Ps . 4 , 5 Act. 26 , 18 Act. 26. 18 1 Pet. 1. 4. 1 Thes . 4. 17. 1 Cor. 2. 9 2 Cor. 4. 14 , 15 , 16 
A67258	----	Of the benefits of our Saviour, Jesus Christ, to mankind Walker, Obadiah, 1616-1699. 1680 Approx. 469 KB of XML-encoded text transcribed from 122 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A67258 Wing W405 ESTC R18640 12112300 ocm 12112300 54224 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67258) Transcribed from: (Early English Books Online ; image set 54224) Images scanned from microfilm: (Early English books, 1641-1700 ; 881:17) Of the benefits of our Saviour, Jesus Christ, to mankind Walker, Obadiah, 1616-1699. R. H., 1609-1678. [6], 237 p. [s.n.], Oxford : 1680. Reproduction of original in Huntington Library. Attributed to Obadiah Walker. cf. BM. "Sometimes ascribed to Abraham Woodhead, who may well have had a hand in it." -- Madan, Falconer. Oxford books. Oxford, 1895-1931. v. 3, p. 388-389, no. 3283. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Example. Jesus Christ -- Significance. 2002-10 TCP Assigned for keying and markup 2002-11 Apex CoVantage Keyed and coded from ProQuest page images 2002-12 John Latta Sampled and proofread 2002-12 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion OF THE Benefits of our Saviour , JESUS CHRIST , TO MANKIND . 1 COR. 1. 31 , 32. [ Jesus Christ ] is made unto us Wisdom , and Righteousness , and Sanctification , and Redemption . He that glorieth , let him glory in the Lord [ Jesus Christ. ] At the THEATER in OXFORD . MDCLXXX . THE PREFACE . THE chief intention of publishing these discourses is , to suggest to devout persons some few , but copious , heads for their Meditation . To which purpose it is not amiss to premise : That in meditating on any action or passion of our Saviour ; consider his person doing or suffering it , not as man , but God and Man. Either of which will produce affections in you diverse from the other ; both full of Benefit . When you consider him as Man ; you will more admire and love , in human infirmity , his innocence , and all his heroical virtues , and merits ; and compassionate his indign sufferings ; and , these being for you also , in representing to your self such his human weakness , it will render them far more dearer unto you ; and your gratitude much more to him . As he is man , you will have a more familiar confidence in his good-will toward you : more interest your self in , and indeavour to imitate , what he did and suffered ; and more firmly believe , that it shall be done unto you ( if being like him ) what was done by God to him . But again , when you consider him as God ; not a word , not an answer , not a circumstance of any action of his , passeth without your admiration , and deep reverence of it ; you will be astonisht that such Majesty and power should so low descend for your sake ; and be infinitely more ready to fear , to praise , to love , to admire , to sacrifice all you are , and have , unto him : and then grieve , comparing it with his , i. e. Gods love to you , that it is so inconsiderable : you will discover new wisdom in every passage of his story : and his sufferings , humility , mildness , it will still greaten to you as his person doth . You will not only make your addresses with more caution to him ; but also more expect strength and protection from him ; and in every thought of him will bend your soul , to fall down , adore , reverence , and fear such a divinity . And in this meditation will say ; Lord depart from me for I am a sinful man : as in the former ; Lord I will follow thee whither soever thou goest . THE CONTENTS OF THE CHAPTERS . CHAP. I. Jesus Christ a Prophet , Lawgiver , Apostle , declaring all Gods will , &c. Pag. 1. CHAP. II. Jesus Christ the Exemplar and pattern in all obedience to Gods will , and the reward of that obedience . p. 28. CHAP. III. Jesus Christ the Mediator of the new Covenant . p. 36. CHAP. IV. Jesus Christ the Sacrifice . p. 45. CHAP. V. Jesus Christ the Redeemer from sin , the law , death , and Satan . p. 58. CHAP. VI. Jesus Christ the second Adam . p. 71. CHAP. VII . Jesus Christ the Melchizedechical High Priest. p. 110. CHAP. VIII . Jesus Christ the Lord and King. p. 155. CHAP. IX . The benefits of our Saviour common to all Generations ever since the beginning of the world . p. 175. Mans Restitution BY JESUS CHRIST . Jesus Christ sent by the Father a Prophet , Law-giver , Apostle , declaring all Gods Will , &c. GOD , who in the begining , writ his Laws in the hearts of all men , ( Rom. 2. 14 , 15. The Gentiles not having the Law of Moses yet shew the work of the Law written in their hearts , their thoughts accusing , &c. So Rom. 1. 21 , 25 , 28 , 32. Because when they knew God , they glorified him not as God , v. 21. but changed the truth of God into a lie , v. 25. tho knowing that they , who commit such things , are worthy of death , v. 32. as they did not like to retain God in their knowledge , so God gave them over , &c. ver . 28 ) made , besides this , from the begining , many express revelations by Prophets Jude 14. in many particulars concerning his service and worship , to the Church . Therefore find we much of the ceremonial Law practised before Moses , Gen. 14 , 20. 35 , 2. 8 , 21. Exod. 24 , 5. Gen. 15 , 10. compared with Lev. 1 , 17. Gen. 9 , 4. &c. But here , much of these Laws by so ill a Register ▪ and in so long time being more and more defaced and worn out , ( for Moses's Law was added because of the overflowing of transgressions against the Law natural , Gal. 3. 19. till Christ should come : The effects of which Law Mosaical among the Jews , the rules of Philosophy ( being only the Law of nature revived by the wisest of other nations ) in some inferior degree wrought among the Gentiles ) after more than 2000 years , when the Church very numerous was grown into a State , God published them again unto the world with great solemnity by Moses ; and writ them himself in Tables of stone to last the longer ; and , doubtless , in these then , added many explications , at least to those which formerly were practised , or enjoyned to Adam , Gen. 4. 3 , 4. or Noah , Gen. 9. 1. &c. But here again , his Laws being neither obeyed so far as understood ; nor understood so far as they obliged ; after a long space of his tolerating the unbelief and imperfection of the veiled Jew 2 Cor. 3. 13 , 14 , 16. and his winking at the ignorance and idolatry of the Gentiles , and his suffering them to go on in their own ways : Act. 17. 30 , 14 , 16. and he having now sufficiently educated his Church in the pedagogism of the Law and of Ceremonies , after about 2000 years more , in the full and due time Eph. 1. 10. 1 Tim. 2. 6. Heb. 11. 40. and the worlds mature age Gal. 4. 3. ( therefore the first words of our Saviours preaching are : The time is fulfilled Mark. 1. 15. - the Gospel retaining much what the same distance from the covenant made with Abraham , wherein were included any Proselytes of the Gentiles , and the promulgation of the Law ; as these were from the beginning of nature , for he doth all things in number , weight , measure ) : He sent his Son Jesus Christ the greatest and last Prophet , and the Holy one of God , yet more perfectly and fully to revele and declare to mankind his last , and all , his will , &c. Mat. 15. 24. Jo. 3. 34. -5. 38. And Him he then sent into the very middle and Navil , as it were , of the then known world , and there seated him not at Jerwsalem , but in Galilee ; half ( as it were ) amongst the Gentiles ; to whom the Church was now to be enlarged , and Salvation to be preached as well as to the Jewes . Tho to the Jewes in the first place , see Jo. 4. 40. Sent him at this time , and to this place ; From which time and place , that which he did and taught , might by the Testimony of many witnesses chosen before of God , Act 10. 41. descend conveniently to all other places and times . This thing being necessarily to be effected in some determinate age , in some particular Nation and Country ; unless perchance the unreasonableness of our unbelief will have him for our fuller satisfaction to act over and over again that great work , in all places ; and in each of them too at all times ; and that we will not in this one thing allow to as firm relations , as posterity is capable of , ( I mean the Gospels ) that credit , which wee so easily yield to the Histories of all other famous actions and passages of the world . Which Relations of these four Evangelists , and three of them ocular witnesses , common and used in the beginnings of Christianity , are shewed to be most true . 1. From the conversion of so many thousands to this Faith ( which thing cannot be denyed ) who lived in the time , when these Scriptures were writ ; and in the places , where ▪ these things were pretended to be acted ; where any falfity might have been most easily discovered ; especially in so many famous and publick passages related in them , which few could be ignorant of . As ; Herods murthering the Infants : the darkness at the execution of Jesus : John Baptists preaching : many of our Saviours and the Apostles miracles . See 1 Cor. 15. 6. 2 From the prophesies of the old Testament concerning the Messias ( to those who allow those writings ) exactly agreeing with , and fulfilled in , the History of Jesus ( even as they were interpreted by the learned Jews before the coming of the Messias ) in so many punctualities of his life and death ; and especially in the time of his coming ; which was to be under the second Temple , Hagg. 2. 7 , 9. But this Temple was destroyed by Titus ; And when the Scepter was departed first from the Jewish Nation ( for this King was then to be sent when the others failed ; ) But this happened first in the time of Herod , the first stranger King , after both Davids and Levi's rule deposed ; and when also the Roman Empire , under whose yoke the Jewes were now faln , was first perfected and at its height in Augustus ; in whose times our Saviour came . 3. From the plain prophecies contained in these Relations , as Matt. 24. &c. concerning the perfecution of the Christian profession ; the destruction of Jerusalem and Temple ; and dispersion of the Jewes ; set down in them long before the event . 4. As likewise from those heavy curses which the world hath seen to fall upon all the enemies of Christ , and the primitive Christians ; as , upon the Jewes ( the desolation of which Nation beareth witness to this day in all Countries to the truth of the Gospel ) ; upon Herod the Great ; His son Archelaus ; Herod the Tetrarch , Archelaus's brother that beheaded John ; Herod Agrippa ( Act. 12 , 23. ) that killed James ; it being observed by Josephus ( a stranger to this cause ) that of Herods very numerous race within 70 years none were left , but all extinguished in a most miserable manner ; and upon the Roman Emperors , so long as the persecutions endured i. e. till Constantine's time , most of whom suffered unhappy ends . 5 From the then , ( by the Heathen confessed ) cessation of oracles , ( see Plutarch's treatise of it ) and the miraculous propagation of the Christian Doctrine , tho so severe and opposite to flesh and blood , by such mean and unarmed instruments , thro such sufferings ; which shews it to be a work of no less then a Divine power . And tho another Religion since it , even that of the great Antichrist , Mahometanism , hath also spread much in the world ; yet first both the manner of its growth shews it not to be of God : being both planted at first & since continued by the sword , alwaies destitute of any true miracles : ( this being not only the practise but the Doctrine of that great Impostour opposite to Christs , That men are by war to be compelled to the Faith. ) And also being tempered with much brutish liberty and sensuality indulged to the flesh , which much easilier enclines mens affections to it . Nova secta ita tanden se late diffundit , si portam luxuriae & voluptatibus aperiat . And again ; 2. It s growth never equalled the amplitude of Christianity : nor ever shall so universally overrun it , as Christianity hath , and shall , destroy Heathenism ; and also God in all Ages preserveth a place of retreat for his Church , from the face of the Dragon and of the Beast to whom he gives his power . Apoc. 12. 6 , 14. compare 13 , 5. Dan. 7 , 8. 3 Lastly it never advanceth farther then the sword by violence carrieth it : whereas our Lord 1. by the power of the spirit ; 2. and the Testimony of miracles ; and 3. by sufferings instead of Arms , as in the beginning , so still shall continue to propagate his truth ; and goes on conquering and to conquer Nations remote , whom the sword cannot reach : in every age some new people voluntarily submitting to his Scepter . All these , and many more justifie sufficiently the truth of these Relations . So that though our Saviour came but in one appointed time , yet all times , that did not see it , notwithstanding want not the greatest reason that can be had from the evidence of History to beleive it . And he that requires more would leave no place for the exercise and merit of Faith : which otherwise would have been as worthless as that feeling one of St Thomas , which suffered a reprehension from our Saviour . But Gods pleasure it is , as well for the trial of our inclinations to heavenly things , as for his greater glorification in our service of him , and advancement of our future reward , to give grounds of belief sufficient , not coactive and uncontradictable ; and to make us walk only by Faith here , not by sight : that our adherence might be so much more esteemed , by how much we had less evidence , tho all may have evidence enough . See Jo. 20. 29. 1 Pet. 1. 8. Else , let us also require , that God should also shew his personal presence amongst us ; and when he ministers to our necessities , do it by Angels visible ; and alwaies present to us a prospect of the Joyes of Heaven , as the Devil did to our Saviour the glories of this lower world ; and then let him blame us if we do not reverence , trust in , and ferve , him . Hither therefore at this time sent ; He , in whom were hid from all eternity all the treasures of wisdom and knowledge , Col. 2. 3. was first anointed ( as Prophets anciently were , 1 King. 19. 16. ) and sealed by the Father to this office Jo. 6. 27. Luk. 4. 18 , 22. Esai . 11. 2. Act. 10. 38. Act. 4. 27. Anointed with the holy Ghost and with power ; and that visibly at his Baptism , Jo. 1. 33. that all might know him to be sent ( since none unsent may take such honour . Heb. 5. 4. ) Yea filled with the holy Ghost which never man was before him . ( For it pleased the Father that in him should all fulness dwell . Col. 1. 19. And God gave not the Spirit by mesure to him , Jo. 3. 34 ; but according to mesure he gives it to all men else Eph. 4. 7. ) see Matt. 3. 16. Luk. 3. 5. Thus furnished for the many offices to which he was predestined by the Father , He was sent First as a new Legislator ; being faithful as Moses . Heb. 3. 2. but yet more to be observed , being Master of the house wherein Moses was a servant . ( v. 6. ) Therefore Moses , when he should come , referred them wholly to him Deut. 18. 15. And in this office of his , first a new Legislator in some respects as to the law moral . First to rectifie the understanding of the Law , formerly either falsifyed , or mutilated : he expounding it in most things more fully , and in some things also contrary to what had been said of old . It hath been said of old so , but I say unto you , Matt. 5 , 6 , 7 , chapters . Jo. 1. 17 , 18. -3. 2. -4. 25. 2. Again , to exact to this Law thus expounded by him a more true , and inward , and full obedience of all men that would be his Disciples , then ever had been performed before by the strictest Sects of all the Law-zealots ▪ not to let a title of it pass away ( pass away heaven and earth first ) till all the Law be fulfilled . ( Matt. 5. 17 , 18 , 19 , 20. 1 Cor. 7. 19. Gal. 2. 17. Jam. 2. 12. ) 3. To make to such observers of this Law more open and manifest promises of the Kingdome of Heaven Heb. 8. 6. and against the breakers of this Law , heretofore winked at , and suffered to walk in their own way , &c. to revele the wrath of God from Heaven ( as not the joyes of heaven , so neither the paines of Hell before his coming having been so much talked of ) Rom. 1. 18. charging men every where to repent Act. 17. 30. because a day is appointed wherein he will judge the world . v. 31. Tit. 2. 11 , 12 , 13. Therefore he came , saith the Baptist , with an axe on his shoulder ; with a fan in his hand ; to cut down the fruitless trees ; to purge Gods floor of the chaff ; and with a fire made ready to burn them both . Matt. 3. 10. &c. He was laid a stone for stumbling ; and the fall , as well as the rising again , of many in Israel . ( Luk. 2. 34. ) That every soul , that hears not this man , who the last speaks from Heaven ( Heb. 12. 25. ) should be destroyed from among the people . Act. 3. 23. Es. 6. 9 , 10 , 11. compare with Matt. 13. 14. Esai . 61. 2. and that none should have any way to escape that turneth away from him . He came for judgment , that they , who will not see , might be made blind Jo. 9. 39. and the last ages , knowing by him Gods will and not obeying it , should be beaten ( as they are ) with more stripes Luk. 12. 48. and their sin remain for ever . Jo. 9. 41. 4. He was sent not only the most perfect and exact Interpreter of the letter ; that Gods law and will might be fully known , and an exactor of the observance of it in the strictest senses thereof , upon the most grievous punishments to the disobedient ( which is all , hitherto , but a fuller ministration of condemnation and death , ) But , as of the exactest letter , so he came the minister of the spirit ( 2 Cor. 3. 6. Jo. 1. 16 , 17. Gal. 3. 14. Phil. 4. 13. Eph. 1. 23. 1 Cor. 1. 8. Act. 3. 26. ) that by the power of this spirit , the Law , by them that beleived , might be fulfilled . ( See Rom. 8. 3 , 4 ) ; which was the ministration of the soul as it were of the law , and of righteousness and life unto us ( 2 Cor. 3. 7 , 8. Gal. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compare with v. 17. and Rom. 8. 2. Jam. 2. 12. 1 Cor. 9. 21. ) Before , the law was writ in the conscience only ; as the law of Nature for the Gentile Rom. 2. 14 , 15 ; or also more evidently in stone ; as the law of Moses for the Jew ; to bring forth knowledge of sin . But by him it was written with the spirit in the heart , to bring forth obedience to justification . Jer. 32. 40. The other brought in the spirit of fear , subjecting our inability to the curse of it ; but he gave the spirit of love ; out of this love procuring our observance of it 2. Tim. 1. 7. Rom. 8. 15. 1 Tim. 1. 5. 3. Which love keeps it far more perfectly then fear would : as shewing its zeal not only in Negatives ( of which is the letter ) i. e. in working no ill Rom. 13. 9 , 10. but also in the Affirmatives , ( not exprest in the word of the the law ) i. e. in doing all good , to all , to the highest degree . Therefore this love , the greatest of all gifts 1 Cor. 13. is called Christs new commandment Jo. 13. 34. -15. 12. 1 Jo. 2. 8. 2 Jo. 5. had only from the beginning of the Gospel , i. e. from Christ : and belonging only to the sons thereof ; ( tho this Gospel hath had such sons from the beginning ) who are said 1 Thess. 4. 3. to be taught of God , that is by his spirit 1 Jo. 4. 7 , 8. 16. as the spirit also the only Author of love , and which is love , was his new gift , by which love , he saith , his disciples should be discerned from the disciples of the law . Jo. 13. 35. By which ministration of the spirit and of ●…ove ( the proper fruit thereof ) by Christ we now so easily understand and do the things commanded by the law ; that the letter of the law is said to become as it were void and useless to us by the coming of the promised seed ; and the Schoolmastership thereof to be outdated by Christ , not because we are now without law 1 Cor. 9. 21. but because we have it superabundantly written in our hearts by the spirit ; and the works thereof continually brought forth by love , thro the efficacy of the last law-giver Jesus Christ. 1 Tim. 1. 5 , 9. Gal. 5. 23. -3. 19. Rom. 8. 15. Therefore called the law of liberty , Jam. 2. 12. This for the law moral ; which , in some sense our Saviour is said to abrogate Gal. 3. 25. Col. 2. 14. that is according to the former use thereof , ( namely as only giving knowledge of sin Rom. 3. 20. being a letter of condemnation , and working wrath ( Rom. 4. 15. 2 Cor. 3. 7 , 9. ) and keeping us in slavery and bondage Rom. 8. 15. Tho this abrogation is done , not by absolving us from any more observance of it , but by enabling us to keep it ; and by making this observance now also voluntary . But next for the law Ceremonial ; he was sent yet more properly to annual and cancel it ; and to appoint new Ceremonies at pleasure instead of it . He being the substance and body Col. 2. 17. of which it was a type and shadow ; when that which is perfect was come , the imperfect being to be done away . He was sent therefore to reform or perfect the worship of God , from those many exterior rites so strict and burthensome ( see Act. 15. 10. Heb. 13. 9. Col. 2. 14. ) to that of the spirit and of truth . Jo. 4. 23. As also to reform many liberties and indulgences under the law ( see Matt. 5. 31 , 34. -19. 8. ) Therefore his times by the Apostle are called the times of Reformation Heb. 9. 10. For as he took away hardness of heart by the ministration of the spirit ; so it was correspondent to this , that He should take away all remissions and abatements of any part of righteousness , which were permitted only because of such hardheartedness , Matt. 19. 8. Thus anointed Luk. 4. 18. a little before he began to preach , by the Father , and publickly proclaimed also by a voice from Heaven to be the son of God at the solemn time of Johns ministration of Baptism Act. 10. 37. who , as likewise all the people , then called out into the wilderness unto him , by this unction of the spirit , the third Person in the descent of a Dove , and the testimony of the first person in the descent of a voice from Him , ( the greatest appearance of the sacred Trinity that hath been upon earth ) were to know and discern him , whom the Father had ordained , to be the light of the world baptizing with the holy Ghost . And of whose coming John was sent before to give them notice Jo. 1. 33. Anointed thus with the Holy Ghost and with power Act. 10. 38. Jo. 3. 34. He was , in the next place , sent from God as an Apostle Heb. 3. 1. of the Christian profession ; or of the Gospel . To whom God committed first , and so he to others the word of reconciliation 2 Cor. 5. 19. In which respect he is called the great Shepheard or Pastor by St Paul Heb. 13. 20. Pastor and Bishop of our souls by St Peter 1 Pet. 2. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 13. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 8. In which ministry , he was not only to expound the old , ( spoken of before ) ; but also to deliver some new , messages from the Father ; To bring life and immortality to light thro his Gospel 2 Tim. 1. 10 ; to revele the great mystery of salvation , which God had decreed from all Eternity , and shadowed under types to all former ages ; but yet ( for the open manifestation of it ) kept secret s●…nce the beginning of the world Rom. 16. 25. and hid from former generations Col. 1. 26. till this time , ( notwithstanding so much longing after it of so many Prophets and Righteous men , yea and of the Angels themselves . ( See Matt. 13. 17. 1 Pet. 1. 10. 11. Eph. 3. 9. Matt. 11. 11. 1 Cor. 2. 9. ) When the Son , who only knew the Father , was sent out of his bosome to declare him Jo. 1. 18. Heb. 1. 1. Matt. 11. 27. Esai . 11. 3. Col. 2. 3. to preach the Gospel to the poor , deliverance to the captives , the acceptable year of the Lord Luk. 4. 18 , 19. The time of his good will towards men ; to preach peace Act. 10. 36. and salvation , and remission of sin ( for which Baptism was then also instituted ) : and the fulfilling of the promise of God to the Jew , that was made unto their fathers , but likewise of his new mercy to the Gentiles , that the Gentiles too should glorifie God for his mercy Rom. 15. 8 , 9. And all this to be performed to the world through himself that taught it : for , as he was the text and subject that was preached of , so also was he the preacher Ps. 2. 7. -40. 9 , 10. Jo. 14. 6. and none could see that light , but by the light of it : which thought it much stumbled the Jews , that he should bear record of himself ; and He as the truth preach himself as the life Jo. 8. 13. yet both the witness of John , besides that of all the Prophets , and of his Father from Heaven at his Baptism , &c. and that of his miracles ; ( all which he quoted to them to justify his Commission , ) were abundantly satisfactory . And , as this Apostle came to preach the Gospel , so received he power , to remit , and absolve from sin Matt. 9. 2 , 6 , 11. and that here on earth as man , see v. 8. and , as Priest Heb. 8. 6 ; to justify the ungodly Rom. 4. 5. Act. 5. 31 ; and to make sons of God Jo. 1. 12. and admit into the Church and the kingdom of Heaven , by the new ceremony of Baptism ( which he did ordinarily by his Disciples Jo. 4. 2 ; but yet some conjecture from the practice Act. 19. 5. Jo. 3. 22. that he himself first baptized some of his Disciples at least ; and so accordingly afterward he ministred the Eucharist ) . To admit I say into the Church all those , who repented i. e. confessed their sins , and promised amendment of life . Matt. 3. 8. And who beleeved in him , that he was the Son of God Act. 8. 37. -19. 4. Jo. 3. 18. and in his word , that it was truth , and he the last teacher sent from God , &c. and who rejected not the counsel of God sent to them by him Luk. 7. 30. Jo. 5. 24. -8. 31. -12. 48. Lastly to give the holy Ghost Jo ▪ 20. 22. Act. 2. 33 , 38. Eph. 4. 7. 2 Cor. 3. 8. by which to seal his converts unto glory . In which respect also he is said to give eternal life to as many as receive him Jo. 17. 3. and to have the key of David , as the chief Oeconomist and officer in that family , opening and shuting as , and to whom , he pleased , Rev. 3. 7. Esai . 22. 22. Rev. 1. 18. and all judgment to be committed unto him . Jo. 5. 22. Christus , ut homo , remittit peccata , dat spiritum sanctum , vitam aeternam , &c. potestate tantum communicata & delegata , sed modo excellentiori quam ministris ejus concessum est . Ut homo ad has actiones concurrit tantum instrumentaliter & meritorie , non efficienter ; sed tamen ut instrumentum efficienti conjunctum & singulare ; non separatum & commune , qualia sunt instrumenta Apostoli , & Prophetae . So the Schoolmen . And in all this at first he became the Minister of the Circumcision only , i. e. of the Jews Rom. 15. 8. Act. 10. 36. ( and , according to his own commission , for a certain time , he limited his Disciples Matt. 10. 5 , 6. ) and began there also in Galilee amongst the meaner sort of the people , and remote from the chief Citty the least to provoke the envy of those in power till the appointed time of his passion approached , and preached here mostwhat in parables ; for so it pleased God , that till his sufferings were accomplished , the peoples ignorance should not be quite dispelled , and that this light should rise upon the world by degrees , and not all at once Matt. 13. 11. 1 Cor. 2. 8. But when the time drew near of his offering up , Jo. 7. 8. He preached more frequently in Jerusalem , and in the Temple ( tho usually not lodging in the City Jo. 8. 1. Lu. 21. 37. ) and there at the Feasts of the greatest resort , and professed more clearly and openly who he was , and did his greatest Miracles Jo. 11. and accordingly multiplied exceedingly his Disciples and followers Jo. 12. 19. Upon which the rage of his enemies now heightned to extremity , and after three years preaching Lu. 13. 7. and the daies of his Ministry accomplished , in the last place he laid down his life , and died a Martyr for the Truth he had taught . 1 Tim. 6. 13. Rev. 1. 5. -3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now , after his resurrection from the Dead by the Divine power , in Justification also of the truth of doctrine , He being to return to God from whence he came , and the same truth being necessary to be preached , sins remitted , Sacraments administred , the Holy Ghost conferred , &c. to the end of the world , to one Country after another ; and , in them , to one generation after another ; the last thing he did here on Earth was the ordaining some others for these offices in his name , after he had now finished the work of our Redemption , which was to be the subject of their preaching . For his former mission of them was only preparatory Matt. 10. to tell men that the Kingdome of Heaven was near at hand , which now after his conquest of Sathan , and of death by his death was fully come , erected , and compleated Jo. 12. 31. Jo. 19. 30. At which time also he was to receive , as he had before in his own person , so now the promise of the Father so long expected , the effusions of the Holy Spirit upon his seed , even the whole Church . but these especially upon his Apostles . A type of which was Moses's spirit , taken part of it and put upon the 70 Elders , Num. 6. 11. which Apostles were to minister this spirit to others Gal. 3. 2 , 5. The solemnity of whose Ordination and Commission we find Jo. 20. 21 , 22 , 23. Matt. 18. 19 , 20. Mark. 16. 15. Luk. 24. 47. Therefore is our Lord named for the Author of administrations and offices , as the Father of miracles , and the Holy Ghost of gifts . 1 Cor. 12. 4 , 5 , 6. To these , as his Vicegerents , he derived the Doctrine , the Authority , the Spirit , the anointing himself had received of the Father . ( See Jo. 15. 15. -17. 8 , 18. Eph. 3. 9 , 10. 1 Cor. 2. 10 , 13. Eph. 4. 7 , 8. Act. 2. 33. Phil. 4. 13. 2 Cor. 1. 21. ) Concerning whom also he left this Testimony to the world ; as the Father had done of him , He that heareth you , heareth me ( Matt. 10. 40. Luk. 10. 16. Matt. 17. 5. ) and as the Father sent me , so I you . Jo. 20. 21. -17. 18. Hence also are his own attributes frequently communicated to them . They called foundations Matt. 16. 18. compared with 19. 24. Eph. 2. 20. Rev. 21. 14. And they also said to save men Jude 23. Rom. 11. 14. 1 Tim. 4. 16. Job . 33. 24. and at the last day to sit on a Throne as He ; to judge men as he , See Jo. 5. 22. Matt. 19. 28. Luk. 22. 30. 1 Cor : 6. 3. To these he gave power to Baptize , i. e. admit into the Church those they saw fit ; which implies their power also to refuse the unfit , ( see Act. 10. 47 , 48. the Apostle ordering and others ministring Baptism ) . And this again infers power to exclude out of the Church the backsliding , and those not observing the conditions upon which they were admitted . To these he gave power to preach , and to declare to the world all the counsel of God , which he had manifested to them , and to be Ambassadors to men about their reconciliation to God for Christ , and in his stead , 2 Cor. 5. 18 , 19 , 20. Act. 20. 27. 2 Cor. 10. 8. Gal. 4. 14. Therefore they are said to speak in Christ. 2 Cor. 2. 17. To be received as Angels of God , and as Christ Jesus Gal. 4. 14. and in their ministry to be a sweet savour of Christ unto God 2 Cor. 2. 15. He Authorizing them to make Ecclesiastical Laws , and to order all the affairs of the Church . See 1 Cor. 11. 34. -14. chap. 1 Cor. 16. 1. Act. 15. 1 Tim. 5. 14. 1 Cor. 4. 17. To these also he committed his keyes of the Kingdome of Heaven , to take confessions and submissions ; to bind and absolve ; to remit sin or revenge it ; and that by his power and in his person Matt. 18. 18. 1 Cor. 5. 4. 2 Cor. 2. 10. 2 Cor. 10. 6. 2 Cor. 13. 10. 2 Cor. 8. 23. called the glory of Christ , i. e. His representation and image , see 1 Cor. 11. 7. To continue the dispensation of his sacred Body and Blood to the worlds end 1 Cor. 11. 26. which his Sacred hands first administred to them , to all the Faithful : and as to admit the worthy , so to exclude the unworthy from that holy Communion 1 Cor. 5. 7 , 8. see 1 Cor. 10. 16. Act. 20. 11. Luk. 22. 19. The [ Hoc facite ] having been alwaies understood to have special reference to the Apostle's and their successours , consecrating , or blessing , breaking , and delivering it , as well as to others receiving it . To intercede for the people and procure remission of their sins from God by their prayers Jam. 5. 14 , 15. 1 Jo. 5. 16. Job 42. 8. Gen. 20. 7. 1 Tim. 2. 1. And the promises of hearing their requests Matt. 18. 19 , 20. Jo. 16. 23. seem to be made to them not in general as Christians , but more especially as Gods Ministers and Apostles , and that both for binding and loosing the people from their sins . So see the Presbyters in the description of the Church triumphant holding in their hands the prayers of the Saints Rev. 5. 8. to be offered up to him that sitteth on the Throne , as Incense is . These He enlightned with the spirit ( tho others also , see Jer. 31. 34. Jo. 6. 45. ) yet them extraordinarily , for knowledge of the truth . For I imagine those expressions Jo. 16. 13 , 25. comp : with Jo. 15. 16 , 20 , 26 , 27. like to which are those . 1 Jo. 2. 20 , 27. to belong to the Apostles specially as Christs ministers . Therefore the stile of their whole Body in a Council runneth ; It seemed good to the Holy Ghost and to us . See Act. 15. 28. -5. 3. -7. 51. 2 Cor. 6. 4 , 6. As also those extraordinary gifts of the Spirit at or after Baptism bestowed by laying on of the Apostles hands were not onely for Sanctification of the person ; see Matt. 7. 22. 1 Cor. 13. 1. but also for the publick benefit & further edification of the Church by them . Rom. 12. 6 , 7. 1 Cor. 12. 7. And enabling them by it ( that which all humane wisdom is too weak to effect see 1 Cor. 5. 10 , 12 , 13. -4. 19. ) to convince mens consciences ; convert their minds ; cast down throughout the world imaginations and every high thing that exalteth it self against the knowledge of God , and bring every thought into captivity to the obedience of Christ : and with terrors of conscience , with Sathan himself to revenge all disobedience : and this by the power of Christ who speaketh and acteth in them . 2 Cor. 13. 3. See 2 Cor. 10. 2 , 3 , 4 , 5. &c. -13. 2 , 4 , 10. Jo. 16. 8. 1 Cor. 14. 24 , 25. Act. 2. 37. Matt. 10. 20. 1 Cor. 4. 21. 3 Jo. 10. 2 Jo. 10. Tit. 3. 11. 1 Tim. 1. 20. 1 Cor. 5. 5. On the other side to minister the Holy spirit to others by their preaching , by prayer , and laying on of their hands , as he had before to them . [ The same Ceremony being used also by Moses to his Successour under the Law. See Deut. 34. 9. Num. 11. By Elijah to Elisha in the Prophets . See 2 King. 2. 15. ] Gal. 3. 2 , 5. 2 Cor. 3. 6. Act. 8. 15 , 19. Subjecting evil spirits unto them , and giving them security from , and power over , all the power of the enemy . See Luk. 10. 18 , 19 , 20. Behold I give you power over all the power of the enemy ; where note that the mission and Authority given to the Apostles before or after our Saviours death are the same , only spoken of before as it were by Anticipation and promise which were compleated afterward . See Matt. 16. 19. comp . with Jo. 20. 23 ; Enabling them to do the same Miracles , as he , for confirmation of their doctrine ; and , because their commission was enlarged to all Nations , furnishing them with the gift of Tongues . Lastly , as himself worketh in these his missioners by the spirit ; so also he cooperateth and worketh with them in others by the same spirit ; working by them 2 Cor. 5. 20. and yet working together with them too . 2 Cor. 6. 1. By whose power only their ministry becomes efficacious over the world 1 Cor. 3. 7 , 9. Mark. 16. 20. 1 Tim. 1. 12. where they plant and water he giving increase , 1 Cor. 3. 9 ; where the spirit from them pricks the heart Act. 2. 37. the same Spirit from him opening it . Act. 16. 14. where they take the impotent by the hand , he making him to walk Act. 4. 10. Mark. 16. 20. see § . 20. And it is not to be past by unobserved that our Saviour delegated this his Authority to others , not with a parity unto all , but with a superiority of some above the rest ; who , as they gave license of some ministrations to others found qualified for them , See Act. 10. 48. so they retained some other ministrations to themselves . For we find laying on of hands , ( which is named , Heb. 6. 2. amongst the principles of the doctrine of Christ , [ both that at , or after , Baptism , used to all for receiving the more extraordinary gifts of the Holy Ghost , from whence the custome since of Confirmation by the Bishop , and that which was used in ordaining Presbyters and setting men apart for the Ministry of the Gospel . This imposition of hands being a more solemn intercession for them , and a powerful recommendation of them to the grace of God , for the work which they are called to , and are to fulfil ] See Act. 13. 3. comp . with 14. 26. See St Paul himself receiving the first Act. 9. 17. the second Act. 13. 3. ) wee find I say this imposition of hands , or power of Ordination and Confirmation to be appropriated to the Apostles and Apostolical men , not common to all . See Act. 6. 6. -8. 17 -19. 6. -20. 28. -13. 3. Eph. 1. 13. 1 Tim. 5. 22. Tit. 1. 5. For this cause left I thee in Crete that thou shouldest ordain Presbyters , &c. where doubtless were many other Presbyters , to whom the same office was not permitted ; or not permitted to them alone , but as assistants to Titus . See 1 Tim. 4. 14. comp . with 2 Tim. 1. 6 ; as also a consent and approbation , or also nomination or election of persons , whom they thought fitting , was permitted to the Christian Assemblies , and the whole Church . Act. 6. 3. comp . with 6. 2 Cor. 8. 19. ( tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies not necessarily common votes . See Act. 10. 41. -14. 23. ) the people being present at the publique acts of the Clergy and assisting them at least with their prayers . See Act. 21. 22. -15. 22. 2 Cor. 2. 10. Nor did this Apostolical office of our Lord expire with the Apostles ( as some may think that there was no need of continuing such a selected Body of Teachers after Christianity planted , and four Gospels , and so many Epistles written , yet what would not the same men give for such an Apostle at this day as could decide so many controversies which are in Religion , whilst they say they need them not ? ) But he , who lives for ever and hath the keyes , &c. Rev. 1. 18. and who ascended from hence on high to receive these very gifts for , and to bestow then on , men Eph. 4. 7 , 8. continues for ever also this office of ordination , by his Servants laying on their hands , and his own breathing upon , and giving the spirit unto them , to those that have succeeded the Apostles and that shall succeed to the end of the world . Therefore as he gave the Apostles , so 't is said also he gave the Pastors and Teachers ( according to the measure of the gift he thought fit ) that were made by the Apostles Eph. 4. 11 , 8. Rom. 10. 15. 2 Tim. 1. 14. Matt. 23. 24. And Act. 20. 28. the Holy Ghost ( descending from Him ) made the Overseers of the Church of Ephesus . And how can they preach unless they be sent ? Rom. 10. 15. sent i. e. by God , Heb. 5. 4. ( For this honour especially of ministring the spirit , remitting sins , &c. never any man might take to himself , but only give , what he first received . If he do otherwise , he is in a worse condition then Simon , who at least would have bought the giving it . ) Sent by God I say , else is their preaching to no purpose , the effect of which for ever consists , not in the wisdom of men , which works contrary to it , as thought foolishness ; but in the power of God 1 Cor. 2. 5. see 1 Cor. 12. 3. Matt. 16. 17. 1 Jo. 4. 2. Luk. 18. 34. Act. 16. 14. Jam. 1. 5 , 17. -3. 15 , 17. Eph. 3. 5. Therefore St Paul calls his Apostleship a Grace ; and those , whom the Apostle , as well as whom our Saviour ordained , received in such Ordination a gift from our Lord , see 1 Tim. 4. 14. 2 Tim. 1. 6. And the same form of Doctrine was kept in the Apostles successours by the same Holy Ghost . 2 Tim. 1. 14. Neither is Christs assistance promised only to the Apostles , but to their Successours to the end of the world Matt. 28. 20. Jo. 14. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. an assistant to you for ever . Matt. 18. 20. comp . Col. 2. 5. The Church alwaies the pillar and ground where truth is to be found . 1 Tim. 3. 15. 2 Tim. 2. 19. comp . 16 , 17. Heb. 12. 25. Tell the Church , saith our Lord , for whatsoever they shall bind , &c. Matt. 18. 17 , 18 ; And the gates of Hell shall never prevail against those to whom I give the keyes , &c. Matt. 16. 18 , 19. Therefore our Saviour after all the Apostles times , except Johns , is described Rev. 1. 13 , 16. tho in glory , yet walking in the midst of the golden Candlesticks ; i. e. the Churches of Asia ; and holding the Stars i. e. the Angels of those Churches in his hands . And see our Lord still acting Act. 3. 26. Act. 5. 31. Phil. 4. 13. Jo. 15. 5. Therefore also we find the Apostles , being to go away , by vertue of the perpetual continuation of the assistance and influence of the great Bishop of the Church , our Lord , transferring their Commission again to others ( as namely St Paul to Timothy and Titus ) ; and this also as themselves received it 2 Tim. 1. 6. Giving them also the name of Apostles 2 Cor. 8. 23. and Phil. 2. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 14. 4 , 14. ( where Barnabas , ordained by the Church , is called an Apostle ) investing them with authority not only of preaching and administring the Sacraments ; but of holding Ecclesiastical Courts ; receiving accusations ; and that against Presbyters as well as others ; and providing more plentifully for the more industrious amongst them . 1 Tim. 5. 17 , 19 , 21. 1 Cor. 5. 12 , 13. Rev. 21. 2. agreeable with that of Matt. 18. 17. Of correcting , and that publickly in the Court. 1 Tim. 5. 20. Of silencing , and separating the refractory . 1 Tim. 1. 3. Tit. 1 , 5 , 11. -3. 10. compare 2 Tim. 2. 21 , 19. [ from iniquity ] i. e. such error , comp . 17 , 18 , 20. 1 Tim. 6. 5. 2 Tim. 3. 5. 1 Tim. 5. 11. Of absolving and forgiving 2 Cor. 2. 7 , 10. Above all , transmitting to them the charge ( tho no doubt the Church had then some of the Gospels at least , and perhaps more of St Pauls Epistles , which he took order might be made common , then now we , because by those that remain we perceive some are lost ) of keeping the form of Doctrine they had learnt of them ; and of preserving the Commandement that was committed unto them without spot 1 Tim. 6. 14 , 20. 2 Tim. 1. 13 , 14. John to the Angel of Sardis Rev. 3. 3. Remember therefore how thou hast received and heard and hold fast . And lastly the charge of ordaining others and giving them in charge the same doctrines till the coming of the Lord Jesus . Tit. 1. 5. 1 Tim. 5. 22. -1. 3. -6. 14. Such Ecclesiastical government was then ordered by them in Ephesus and in Crete , &c. Therefore we may presume the same was established every where else ; first both because of the Apostles special endeavour of uniformity in Churches 1 Cor. 4. 17. -7. 17. -11. 16. Secondly , and because we find in the Church-History the same government de facto to have been in all the rest , as it was in that of Ephesus , where Timothy resided ; & in Crete , where Titus ; and also find every where the like Catalogues of their Bishops ; and so , in the Revel . the Angel of Ephesus the Church , wherein Timothy was placed by St Paul , no way differing from , or more single then , the rest of other Churches . Thirdly , and again because we find such Government without the mention of any opposition ; ( which must needs have been in the purity and fresh memory of those times , upon any innovation ; especially so universal ; and in this case of some mens usurping preeminence , sooner then in any other : ) without the mention I say of any opposition either of the inferiour Clergy , or of the superior Apostle ; St John , living some time after the settlement of these Episcopal Governments . The continuation of which Government so uninterruptedly ever since , as well in the most adverse , as the most prosperous , times of the Church , is the greatest argument that can be : that it hath our Lords protection ; and that it was his first institution ; and that it shall continue yet longer , even till the end . Now the Authority of this our Lord's Legislatorship , and Apostleship ; and the Truth of his Revelations and doctrines newly manifested to the world Our Saviour confirmed and shewed to come from God ( a question the Jews often asked him ) : First by the Testimony of the writings of the old Testament ; those of Moses Jo. 5. 45 , 46. and those of the Prophets Rom. 16. 26. Luk. 24. 47. Matt. 22. 32. And by the Testimony of John the Baptist , who succeeded these , and was more then a Prophet Jo. 5. 32 , 33. 2ly , By an irresistible power of the spirit , accompanying him teaching , &c. He delivering this Gospel with great authority , not like others , Matt. 7. 29 ; never man speaking like Him. Jo. 7. 46 : to the astonishment of all the people , crying out , what wisdome is this , Mark 6. 2. and no man being able to answer Him a word , Matt. 22. 46. 3dly , By miracles of all sorts , Jo. 5. 36. -10. 38. Act. 2. 22. Jo. 3. 2. 4ly , By undergoing all sufferings ; and at last by laying down his life for the truth , and being martyred rather then recant it ; witnessing before Pilate a good confession 1 Tim. 6. 18. and telling the unjust Judge that he came for this end into the world to bear witness ( to the uttermost ) unto the truth Jo. 18. 37. and therefore called the faithful Martyr Rev. 1. 5 , Where note ; that as our Lord used great silence as to the vindicating of his innocency before persons self-convinced , and ( as he told them , Luk. 22. 68. ) that would upon no account absolve him ; yet no way to betray the Truth : Which upon all occasions he most freely confessed , tho upon this his Confession they grounded , and he foreknew it , the taking away of his life . Thus , on Thursday night in the Garden he went forth , and met those who sought for him Jo. 18. 4. and freely told them who He was without their need of a Judas to disclose him ; and , when they were startled and recoiled upon it , a second time he told them it . Jo. 18. 8. Brought before the High Priest and Council , and there examined concerning his Doctrine , he told them , he had ever publickly declared it in their Synagogues , in the Temple , and that they could not want witnesses enow , if any thing were condemnable therein . Jo. 18. 20. When asked again more particularly ( not to inform their Faith , as he well knew Luk. 22. 68. but , as they used formerly , to intrap him for his life , ) whether he was the Messias ? Whether the Son of God ? Matt. 26. 64. Mark. 14. 61. He now referred them not to witnesses , nor asked them a counter-question , but answered plainly ; I am Mark. 14. 62. and foreseeing that day of retribution , that would be so terrible to them , when he should sit on the Throne , and they stand trembling at his Barr , in great compassion adds further , that [ whatever he then appeared ] nevertheless they should see him hereafter sitting [ as David had foretold Psal. 109. 1. ] on the right hand of the power of God and coming in the Clouds of Heaven [ to judge the world , and , among the rest , them , his Judges ; ] shewing also in this , that he retained a magnanimity sutable to his person , and that he kept his eye fixed on the future glory in the midst of these his Humiliations . Upon this his confession , which they thought sufficient to dispatch him , being brought by them before Pilat the Judge to receive his sentence ; and there , upon their accusation , asked again ; whether he was the King of the Jews ? which was a Title equivalent to the Messias , or Christ , but somewhat more odious , they conceived , to a Roman Governor : Here our Lord both freely professed to him , that he was so : Matt. 27. 11. and also informed Him , to prevent mistakes , of what nature his kingdome was ; Viz. that it contained nothing in it prejudicial to any terrence or temporal Monarchy ; as clearly appeared , in that he had no humane forces or Servants to fight for Him that he should not have been delivered into the hands of the Jews , i. e. the chief Priests , Scribes and Pharisees . Jo. 18. 36. Yet asked by him a second time ; whether , ●…ho his Kingdom not of this world , yet he was a King ? He again professed it ; and told him , that to this end he was born and for this cause came into this world [ for this end descended from Heaven and was Incarnate , ] to bear witness to the Truth . Jo. 17. 37. After which Pilat , upon his wonderful silence and not pleading for Himself , nor vouchsafing further to acquaint him with his divine Originals Matt. 27. 14. Jo. 19. 9. minding him before whom he stood and that he had the power in his hands to absolve or condemn Him ( which shews that our Lord stood before him in the midst of such heavy and false accusations , saying that he made a Sedition in Galilee ; forbad paying tribute to Cesar ; said he would destroy the Temple made with hands , and raise another made without hands , &c. Luk. 23. 5. Luk. 23. 2. Mark. 14. 58. as one altogether unmov'd and as it were unconcerned therein ) our Lord freely admonished him of the Original of his power , which indeed was Himself , that he could have no power against Him except what was given him from above , Jo. 19. 11. i. e. from Himself King of Kings , by whom , God his Father governeth the world ; and therefore that their sin was the more intolerable , who had thus bound and delivered him up to be judged by those his Officers , who from Him hold their power , and by whom they Rule . Jo. 19. 11. Thus ( as the Apostle 1 Tim. 6. 15. ) he witnessed before Pilat a good and free Confession , and that with so much power and Majesty , as that the Governor seems to have been in some manner perswaded of the truth of what he said ; and became much affraid ; Jo. 19. 8 , 9. and would have questioned further with him concerning his Divine Original ; but that this meek Lamb of God having said what was sufficient , and intent upon his sufferings , thought fit to put no obstruction thereto by a further declaration to this Gentile of his Parentage . Jo. 19. 9. But so much was already said , as that the Governor both professed his Innocence , and washed his hands , Matt. 27. 24 , 25. and sought all means to release Him , Jo. 19. 12. even by exercisiing some cruelties on him himself to have preserved him from greater , Jo. 19. 1 , 4. and after this when out of the surprisal of a contrary fear , he most unworthily and cowardly pronounced sentence upon him , or rather yeilded him up to the sentence of the Jews : Matt. 27. 24. Mark 15 , 15. Luk. 23. 24. Yet He resolutely maintained his Title of a King , nor would upon any their solicitation change it . Answering them only Quod scripsi , scripsi . Jo. 19. 21. &c. And God the Father likewise confirmed both this his Office and his Doctrine , first by ( several times ) speaking from Heaven : thrice by Thunder ; these voices coming for our sakes . Jo. 12. 30. And by charging the people immediately by himself to hearken unto him . This is , &c. Hear ye him Matt. 17. 5. Secondly , by justifying his Innocence and Righteousness , and all that he had said and done , by his raising him again from the dead ( after he had been murdered by injustice ) and giving him glory 1 Pet. 1. 21. and by taking him up into Heaven , by this did God give assurance unto all men . Act. 17. 31. And declared him now to be his Son with power . Rom. 1. 4. By this resuscitation of him by the Spirit of the Father was He justified , against all calumny of the world , to be the Son of God , and ever since , in the world , beleeved on 1 Tim. 3. 16 ; And by this his Ascention the Holy Ghost now and for ever convinceth the world of his righteousness . Jo. 16. 8 , 10. Amen . CHAP. II. Jesus Christ the Exemplar , and Pattern , in all obedience to the Divine will ; and in the reward of that obedience . O quantas tibi gratias tenemur Domine referre , quod viam rectam dignatus es ostendere ! Nisi tu nos praecessisses , quis sequi curaret ? Heu Quanti longe retro manerent , nisi tua praeclara exempla respicerent . Ecce adhuc tepescimus , &c. Kemp. Imitat . Christi lib. 3. cap. 13. BOTH the whole world being deficient in former obedience , see Rom. 3. 9. &c. And now stricter obedience being exacted by God , then formerly . Next , God sent his Son , assuming first the same infirm nature we bear , to become an example also of that perfection , he proposed ; to be , as the truth , so the way ; to walk first himself in these paths , wherein he directed others ; and to beat the ways , that we might follow him : to perform first Himself clothed with our weak flesh , the hard tasks that he set us : least he might seem , with the Pharisee , to lay heavy burdens on other mens shoulders , and not to touch them with one of his own fingers . That this was a chief end of his coming , see 1 Pet. 2. 21. For even hereunto were we called , Christ leaving us an example , that ye should follow his steps . 1 Jo. 2. 6. He that saith , he abideth in him , ought himself also to walk , even as he walked . Jo. 13. 12 , 15. Know ye what I have done to you , and , I have given you an example , that ye should do as I have done to you . Jo. 17. 19. For their sakes I sanctify my self , that they also might be sanctified , &c. Matt. 11. 29. Learn of me [ by my example ] for I am meek , &c. Therefore , in all those ways of God he pointed out unto us , he never said : Let him take up his Cro●… and Go ; but follow Luk. 9. 23. And Jo. 10. This ●…hepheard followed not but led his Sheep . He danced first after his own Pipe ; and for every rule gave his Scholars an Example ; an example in himself , to all those hardest lessons in his Sermons . According to his Doctrine Matt. 5. 18 , kept all both the least and greatest Commandements , left not a title unfulfilled ; for none could accuse him of sin . Jo. 8. 46. see Heb. 4. 15. According to his Doctrine Matt. 5. 39. &c. He resisted not evil : see 1 Pet. 2. 23. who when he was reviled he reviled not again ; when he suffered he threatned not . But when they smote him on the right cheek he turned to them the other also . Matt. 27. 29. When they took away his Coat he let them take away Cloak also , Jo. 19. 23. &c. tho he could have commanded Myriads of Angels for his assistance yet , as a Lamb dumb before the Shearer , so He opened not his mouth . Matt. 27. 14. According to Matt. 5. 44. He suffered death it self for his enemies , that he might shew the greatest love that could be to them ; He prayed for those that despitefully used him . Father forgive them Luk. 23. 34. He returned good for evil continually ; and especially in that eminent example of restoring his eare to the High Priests Servant . According to Matt. 6. 3. In so often hiding his Miracles , he endeavoured , that his left hand might not know , what his right hand did , see Mark 1. 44. Matt. 17. 9. Luk. 9. 21. Mark 7. 36. So when he grew famous in Judea , and preferred before the Baptist , either not to prejudice Joh●…s Ministry , or to avoid vain popular concourse and applause , he removed presently out of the Country . See Jo. 4. 1 , 3. According to Matt. 19. 21 , 24. Luk. 12. 31 , 33. He made an election of the state of poverty , leaving all his friends for the service of God ; travailing up and down the Country on foot see Jo. 4. 6. Receiving alms from others Luk. 8. 3. and enjoyning the same to his Disciples Matt. 10. 9. the Labourer being worthy of his meat from those he labours for , vers . 10. According to Matt. 6. 6. he hid his Devotions with Wildernesses , Mountains , Nights , Luk. 5. 16. -6. 12. According to Matt. 5. 29. Luk. 14. 26. He forsook his reputed Father , and his Mother , and Kindred when they might have hindred him in his Service to God. See Luk. 2. 48. Matt. 12. 47 , 48. According to his Doctrine Matt. 6. 25. &c. He laid up no treasure upon earth : took no thought for his life or for the morrow ; not so much as for his next nights lodging , not having many times where to lay his head Matt. 8. 20. But all these things were by Gods providence , by some that followed him , ordinarily , added unto him Luk. 8. 3. According to his Doctrine Matt. 20. 26. He made himself inferior to the lowest of his inferiors , even to the Servant that he then knew would betray his life ; even to the stooping to wash and wipe their feet . Jo. 13. 15 ; And did this for this very reason ; to give them a good example . The chief among you let him be your servant . Even as the Son of Man , &c. Matt. 20. 28. So in his very triumph when all saluted him King ; and covered his way with garments , his lowliness made choice of an Asse to carry him , a little young Asse Matt. 21. 5. to shew humility . According to his Doctrine Matt. 6. 33. He prosecuted all Righteousness with such zeal and diligence that he scarce allowed himself time to eat on the day time , for doing good to men . See Jo. 4. 31 , 34. Mark. 6. 3. 31. or to sleep in the night , for following his Devotions to God Mark. 1. 35. Luk. 6. 12. Lastly , as the Apostle observed , Christ pleased not himself Rom. 15. 3. but sought the good of others ; and this for our learning . Ver. 4. And as for the Moral , so for the Ceremonial law : very punctual he was in all obedience , tho useless and non-significant in him , as it related to remission of sin , &c. yet coming ( at best ) in the likeness of sinful flesh Rom. 8. 3. he was circumcised ; was baptized with the Ceremony of the descent of the Holy Ghost ; celebrated the Passover , the Eucharist ; tho alwaies full of the Holy Ghost , and free from sin , he needed no cleansings nor expiations signified by the one ; nor had this Redeemer received any redemption signified by the other . Kept the solemn Feasts and the Sabbath ( whatever they falsely alledged against him ) exactly , tho he was absolute Lord of it Matt. 12. 8. was obedient to every human ordinance ; To John the Baptist wondring at this his humility ; to his Parents ; to his Governors ; tho he the Creator of them , and Governor at that very time of all things , to whom all things in Heaven and Earth ought to bow : paid tribute patiently , tho free , least the standing on his right might be any way offensive Matt. 17. 27. Fasted 40 days together ; tho his flesh was constantly obedient to the spirit , to shew to others that excellent way of conquering temptation : sought by prayer , what he might command Luk. 22. 32. prayed whole nights together , tho he knew his Father heard him alwaies Jo. 11. 42 ; to teach us by his example the lesson Luk. 18. 1. suffered such anguish and affliction for our sins in the Garden , to teach us what we ought to practise for them our selves in repentance . For thus it became him to fulfil all that , being our Leader , the doing of which was necessary righteousness and obedience in his followers Matt. 3. 15. Thus God sent his Son to be an Example to us , and a forerunner in all holy obedience to his commands . God again decreeing that all that yeild this obedience shall in this world suffer persecution , 2 Tim. 3. 12. that they that receive good things hereafter shall now receive evil . Luk. 16. 15. Luk. 6. 21 , 24. that they that shall laugh hereafter shall now mourn , as they also that laugh now shall mourn hereafter . ( And indeed it cannot otherwise be , as long as there are more evil men then good , nor this to have more men evil be otherwise ; as long as men have free-will to evil , which is any deviation whether in excess or defect from good ; and therefore ( bonum being unum , and malum multiplex ) much easier then good : nor again can this be otherwise , i. e. that men should not have free will ; unless we , wiser then God , would have the world new moulded without containing any free-willagent in it , and what is this but having in it a great imperfection and defect . ) That there may be a vicissitude in all things , sent his Son to be a pattern to the rest of his Servants of all sufferings : For it became him , ( saith the Apostle ) by whom , and for whom are all things , in his sacred purpose of bringing many Sons thro mortality and affliction unto glory , to make also the Captain of their Salvation perfect thro sufferings . Heb. 2. 10. That so he also might first sound the depths of human miseries ; and being just of our pitch , might wade before us thro them all , and shew them easily passable ; that we might follow him with cheerfulness and courage , and not expostulate with the Almighty , if here perchance he useth us no better ( yet whom doth he not so ? ) then he did his only Son ; his Son in whom he was alwaies so well pleased Matt. 3. 17. that never sinned against him . And thus in obedience to his Father first clothed with all the ( innocent ) infirmities of our nature , and indulging himself none of the contents thereof : Rom. 15. 3. But exercising a perfect abnegation of himself , and of his own will ( tho he had also his natural affections after things agreeing to it . See 1 Jo. 5. 30. Matt. 26. 39. In all things made Heb. 2. 17. and tempted Heb. 2. 18. like unto his Brethren ; undergoing temptations from Sathan more then once Luk. 4. 13. and so far as to be carried up and down by him Matt. 4. 5. and that unclean spirit the most cursed of all the creatures of God to be suffered to take his onely Son in his arms . From the world ; having all the glory of it presented to him Matt. 4. 9. a Kingdom offered him Jo. 6. 15. From the often necessities and natural inclinations of the flesh ; as may be sufficiently discovered in that passionate sad , blood-sweating , prayer , ( many times iterated ) to be freed from death which he so resignedly concluded ; with not my will , but thine be done ) for our example , as if himself would have learnt patience by the things which he suffered . Heb. 5. 8. He voluntarily became of no reputation Phil. 2. 7 ; A man of sorrows Esai . 53. 3. put himself in the worst condition of life ; that those in the worst condition may neither complain , nor boast , that their sufferings are gone below the Son of God ; and then ended it in the most ignominious death ; upon a Gibbet ; naked among theeves ; a death inflicted on no free man ; particularly cursed by God. Gal. 3. 13. Deut. 21. 23. commanded and executed under the Law only in the most horrid crimes , ( as in the Israelites idolatry with Moab . The perjur'd murthers of Saul : the Kings of the cursed Canaanites ) to appease Gods extraordinary wrath , where Famine or Plague broke out upon the people : therefore is it stiled hanging them up before the Lord. And so ●…oathsome a spectacle was enjoyned again to be taken down and buried the same day ( as our Saviour was ) as it were out of his sight . See Deut. 21. 22. Numb . 25. 4. Josh. 10. 26. 2 Sam. 21. 6. This such a death he underwent ( despising the shame Heb. 12. 2. ) that in the greatest ignominy of their end also , all his Sons might see before them a Divine precedent . And suffered being perfectly innocent that none hereafter might think much to suffer for innocency , all being some other way personally guilty . For our example he became lowly and meek , and stooped his neck unto the yoke that we might learn of him to be so too : Mat. 11. 29. and put his shoulder under the heaviest cross that ever man bare ; that we might take up our lighter ones and follow him . Luk. 9. And thus he suffered , and thus he dyed not only before us , but also for us , first ; that his love , saith the Apostle , might constrain us 2 Cor. 5. 13. by his example so to suffer and to dy again , if need be , for him ; or also for one another . 2 Cor. 12. 15. and , that as he died for sin , so we might dy to it . Rom. 6. 6. 3. Thus our Saviour was made uuto us a pattern of sufferings . Next God sent his Son , to be to us in his resurrection from this death , and reception into glory ; a pattern of the reward promised to obedience , life eternal . An example as of performing all the obedience active and passive , God by him required of us , so of receiving the reward , God by him promised to us . That so not only the promise of a greater reward then was revealed to the world formerly ( at least so expressly ) might more encourage us to weldoing ; but also the seeing of that reward bestowed upon the obedient might yet excite us more , then the promise , whilst we being yet in the combate behold another , that used only the same weapons , against the same enemies , in the same infirmities , crowned with victory ; and look unto one , who running the same race , for the joy also that was set before him , enduring the Cross , and despising the shame , now for it is set down at the right hand of the Throne of God ; whilst , considering him that endured such contradiction , &c. now for it exalted above all gainsaying , we may not be wearied nor faint in our minds Heb. 12. 1 , 2 , 3. Therefore it was necessary that the Prophet that taught a resurrection should dy to shew us an example of deliverance from death ; And it was necessary that God should raise again this just person from the dead , and cause him to reign to assure us by this example that whoever suffers with , i. e. like , Him , shall also reign together with him , Rom. 8. 17. and that we professing to be dead with him to sin , should now likewise walk with him in newness of life Rom. 4. 6. For Christs exaltation also was bestowed on him for his obedience . See Heb. 2. 9. Phil. 1. 8 , 9. Heb 1. 9. Rev. 3. 21. -5. 12. And as the natural Son came thus to be a pattern to us , so must all the adopted Sons of God be a transcript and copy of him . As if we obey and suffer as he , we shall reign as he ; so if we will reign as he , we must suffer and obey as he ; tho not so much as he , yet in such manner as he . For also neither shall we reign in such eminence as He. It is very well if the Servant be as his Lord Matt. 10. 25. [ not above Him. ] And he that abideth in Christ ought himself also to walk even as he also walked . 1 Jo. 2. 6. And that none may justly pretend inability so to walk , I mean to some measure of perfection , tho not to an equal with his ( for neither hath any had an equal measure of the Spirit to his ) he hath purchased from his Father the Derivation of the same Spirit on us which inabled himself . Which holy Spirit is conferred , and from time to time renewed and increased by the Sacraments ( i. e. non ponentibus obicem , to the not wilfully and obstinatly unworthy receivers thereof ) and which Spirit alwaies abideth in us ( unless by great sins , such as we are perpetually inabled to avoid , it happen to be expelled ) and who so obeyeth the natural motions thereof , must as necessarily operate the work of Christ , the second Adam as he that abides still in the former state of the flesh must needs do the works of the first . For as what is born of Flesh is Flesh , so what is born of Spirit is Spirit : and the same Spirit in the man Jesus and us , guided that man no otherwise than us ; and now doth guide us , as then Him. CHAP. III. Jesus Christ the Mediator of the New Covenant . GODS former Covenant of works with mankind made at the Creation and called the Law of Nature , and again solemnized at Mount Sinai to that Nation , to which he had confined his Church at the delivery of the law of Moses , who was then the Mediator that passed between God and man , see Exod. 14. mentioned Heb. 8. 9. being found unprofitable Heb. 8. 7 , 13. Man not continuing in the promised observance of it ; for indeed the promulgation of the law was effectual to make him more conscious of his sin , but not to make him more observant of his duty , see Rom. 7. 6. yet served it well to other Gods purposes intended by it . Gal. 19 , 24. and accordingly God not regarding the promised protection of him ; As is plainliest expressed Heb. 8. 9. And thus the two parties standing at the greatest enmity , Man being alienated saith the Apostle , and an enemy in his mind by wicked works Col. 1. 21. and God again thus provoked , giving him up . Rom. 1. 28. as a child of wrath to be a slave to sin , to death , to Sathan . Heb. 2. 14 , 25. Yet so infinite in his mercy was God ; so loved he the world Jo. 3. 16. whilst it was yet without strength ; Rom. 5. 6. yet enemy vers . 10. yet sinner vers . 8. being not willing that his creature should thus perish 2 Pet. 3. 9. That he was pleased once more to reconcile it to himself ; and to enter into a new , and the last , covenant with man ; and so growing still upon the world were his mercies , that this covenant should be so far better then the former , that in comparison thereof the other is stiled faulty , and not good , &c. Heb. 8. Now no covenant can be made between Him and mankind without a Mediator , a person to go betwixt 1 Tim. 2. 5. Jo. 14. 6. to declare Gods gracious pleasure unto us : and to procure and receive from us , and offer our submission unto God 2 Cor. 5. 20. See the manner of this ; Exod. 24. As therefore Moses was of the old Gal. 3. 19. so Jesus Christ was sent the Mediator of the new . The substance of which Covenant you may read Heb. 8. 10. relating to Jer. 31. 32. and see the same Ezek. 36. 25. and every where in the Gospels and in the Acts. [ Repent and be baptized for the remission of Sins , and bring forth fruits worthy of repentance ] where there is remission covenanted on Gods part , and future obedience on ours . And it was first on Gods part that he would give a free remission of all sins past . [ Their sins and their iniquities will I remember no more , Heb. 8. 12. 2 Cor. 5. 19. ] and for the future by giving them plentifully of his Spirit Jo. 1. 17. Act. 2. 17. Jo. 14. 26. would write his laws not in tables of Stone , or of the conscience only as formerly , but in their hearts ; so that every one should now know the Lord , vers . 10 , 11. and be also enabled by the Spirit to serve him ; and that not out of fear but love ; His Laws too now ( I mean after the Covenant of grace compleated upon our Saviors Incarnation . For else the same Covenant was under the time of the Law and before them from the beginning ; ) only such as are Spiritual , not Carnal : so called Heb. 7. 16. -9. 10. natural and grounded on reason and primitive honesty ( not arbitrary and typical Laws ) purged from legal Ceremony Col. 2. 14 , 17. Lastly ; that he would be their gracious God Heb. 8. 10. and they should be a peculiar tr●…asure to him above all other people , as the same thing is expressed Exod. 19. 5. And this Covenant now he would enlarge from Abrahams seed , to all mankind : Christ by his Mediatorship making peace as between God and man , so between the Jew and the Gentile , pulling down the wall which before parted their Courts in the Temple , the outer being for the Gentiles . See Eph. 2. 14 , 15. Eph. 1. 10 and would establish it likewise on better promises . He is the Mediator of a better Covenant which was established on better promises Heb. 8. 6. The heavenly country and reward of eternal life ; being not so clearly at least proposed before our Saviors coming , as the typical felicities of the earthly Canaan . But that he required also on mans counter part ; That hating and forsaking our former courses we should hereafter ( being so much enabled by grace ; so much to be rewarded by eternal glory ; freed from the unsupportable burden of Ceremonials ) yeild obedience to his Laws , as explained by his Son , in a more strict manner then had been performed by former ages : Lastly , that as he would be our gracious God , so we should be his obedient people . Heb. 8. 10. Else that there were prepared pa es praemio p●…nae . And as his exceeding favors were now revealed to obedience , even life eternal ; so his exceeding wrath against all impiety , even fire unquenchable Matt. 3. 7 , 10 , 12. This I say is required on mans part . For in this new Covenant ( which is done in their baptism by Sponsors , and afterward ratified in Confirmation by themselves . ) Men engage something as well as God , according to the manner of that former Exod. 24. 3. where the people engaged with one voice ; All the words , &c. will we do . Now Jesus it was that brought this Gospel this blessed tidings from his Father , that was the Sponsor ; the undertaker , the Surety from God of a better Testament . Heb. 7. 22. He the person whom the Lord appointed to preach this good tidings unto the meek , to bind up the broken hearted , to proclaim liberty , to open prisons , to comfort all that mourn , to proclaim the acceptable year of the Lord ; ( but also the day of vengeance to the wicked . Esai . 6. 1. ) He by whom God commended his love toward us , whilst we were yet sinners Rom. 5. by whom we have now received the attonement with God vers . 11. Rom. 5. 1. by whom it pleased the Father to reconcile all things unto Himself Col. 1. 20. 2 Cor. 5. 18. Eph. 1. 10. -3. 12. And as he came offering Reconciliation from Him , so beseeching us to be reconciled also to him 2 Cor. 5. 20. And upon his necessary departure from hence , he left others to do the same office and to beseech men the same thing from generation to generation in his stead . Vers. 10. And by baptism washing away their sins past , to take every ones promise of obedience and fidelity , and so admit them into this Covenant . Baptism being the Sacrament which now answers to Circumcision , ( which was the Sacrament to the beleevers under the Law , not of the first Covenant of works ( as the Jews misconceived it ) but of the second of Righteousness by Faith , which came by Christ Rom. 4. 11. Gal. 3. 17. In which every single person by Sponsors at the Font ( if baptized in Infancy ) afterward in Confirmation by himself gives his particular assent to the Covenant : and by this is made partaker of the new promises in it : therefore saith the Apostle Act. 1. 33. Repent and be baptized , &c. for the promise is to you and to your children ; and therefore a good conscience ( in obeying Gods commands ) answering our Covenant made in Baptism to do so , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vulgar , Interrogatio , ( because then interrogatories are proposed about it , and engaged for by the baptizand ) is said to save us . 1 Pet. 3. 21. Christ then being the Mediator of a Covenant ; and no solemn Covenant being made without shedding of blood , Zech. 9. 11. see Ps. 50. 5. Those that have made a Covenant with me by Sacrifice . See Exod. 24. Gen. 15. Heb. 9. 15 , 18. &c. This blood laying a solemn engagement and obligation on both the parties for performance of promises . ( Therefore Gen. 15. 10 , in Gods covenanting with Abraham , were the Beasts divided into two halfs , God passing between them : and Exod. 24. In Gods covenanting with Israel , the blood divided and half sprinkled on the Altar on Gods part , and half on the people : ) beside that in a Covenant of this kind especially between a just Lord and rebellious Subjects , where one part had so highly offended , this blood sprinkled upon them signified a remission ( which is never done without blood Heb. 9. 22. ) Hence no hearty agreement and reconciliation between two formerly differing parties being possible without remission of all former offences ; and again no remission of former offences from the just God being without sacrifice or satisfaction ; neither was therefore any Covenant without sacrifice . And the eating of such a sacrifice given to ●…od ( being as it were an admittance unto Gods Table , and Viands ; and to have Communion with him , see Exod. 24. 5 , 11. 1 Cor. 10. 16. &c. 21. signified a reentrance into his favor : Thus ; sacrifice , shedding and sprinkling of blood I say , being required at the solemnity of a Covenant ( which Ancient ceremonies were all only forcadumbrations and types of this we now speak of ; and not it fashioned according to what the former were , but they according to what it should be . ) It pleased God to give and to confirm likewise and ratifie this last Covenant unto us in the blood of his Son : Rom. 5. 10. with whose blood we were sprinkled ; this being the infinitely highest expression of his renewed love to mankind ; for what greater signification had Abraham of his love to God , his Friend , then to offer his only Son ? and the same we see God now requited to the children of Abraham ; tho these his enemies here giving really , what he would not of Abraham really accept ; making this blood a perpetual witness and assurance of his remitting all those transgressions now , which still remained under the former covenant Heb. 9. 15. and an everlasting obligation of him to performance of his promises . But yet further this being not only a Covenant but a Testament : both because it was Gods last will , that he hath enjoyned unto man to observe , Heb. 8. 8 , 10. none other being to come after it ; and being in this last will also , a legacying and conveyance to us , from the Son , of that heavenly inheritance which from his Father by birthright from all eternity was his ; and no such Testament standing in force , but from the death ( first ) of the Testator ; whom living , perhaps it might be changed , but after death never can . Heb. 9. 17. Hence , to make all sure to us every way ; our Savior the Testator suffered death . And for these reasons is the Gospel called so often the new Testament in his blood Luk. 22. 20. and his blood stiled the blood of the Covenant Heb. 10. 29. Zech. 9. 11. That we are said now to be come from Mount Sinai and to Jesus the Mediator of the new Covenant : and to the blood of sprinkling that speaketh better things then Abels ; for that spoke revenge , but this remission ; and his blood said to witness the remission of our sins , &c. 1 Jo. 5. 8. Heb. 12. 13. Hence we are called Elect thro the sprinkling upon us of the blood of Jesus Christ. 1 Pet. 1. 2. Hence is he said to have made peace thro the blood of his Cross Col. 1. 20. And to have reconciled us in the body of his flesh thro death . Col. 1. 21 , 22. that he suffered , &c. that he might sanctifie the people with his own blood . See Exod. 19. 10. -29. 21. Therefore those also who afterward break this Covenant are said to have troden under foot the Son of God , and to have counted the blood of the Covenant wherewith they were sanctified an unholy thing , &c. Heb. 10. 29. And lastly , hence as they did eat of their peace-offerings before the Lord Exod. 24. 5 , 11. in token of their readmittance into his Friendship : so were we likewise in this Covenant to be made partakers of the Lords Table , in ea●…ing of this Sacrifice of our Savior , offered for the establishing of the new Covenant ; and therefore this his flesh he hath given us to eat and his blood to drink Jo. 6. 53. &c. And God again raised this Mediator ( who by his own blood sealed this our peace Col. 1. 20 , 21 , 22. ) from the dead , that he might shew that he accepted of this his mediation ; and that all things by him transacted in it were according to his Fathers good pleasure ; And that God might give also into his own hands the management of all those gracious promises made by him in this new Covenant ; that he might be the Captain of our Salvation ; have power himself of the remission of sin , and of pouring forth the spirit upon all flesh , see Act. 3. 26. -5. 31. and of giving eternal life , &c. which were promised in it . Thus it became that God of peace to bring again from the dead our Lord Jesus , that great Shepheard of the Sheep , thro this blood of the everlasting Covenant . Heb. 13. 20. That he might ever live to see to the performance of conditions . CHAP. IV. Jesus Christ the Sacrifice Expiatory ; Eucharistical ; &c. for remission of sin ; Procurement of Blessings , &c. GOD would never give any blessing ; nor forgive any fault absolutely gratis : but that he would in some offering returned , be acknowledged Lord of all , for the one Mal. 1. 6 , 8 , 10. and with some offering slain , be appealed for the other . That he might to the world more solemnly appear , by the first offerings , a liberal Father to his Creature , and the fountain of all good ; and by the second a just Judge to the sinner , and the hater Ps. 5. 5. and punisher of all evil . And hence the first worship of him , that we find in the very infancy of the world , is Sacrifice , Gen. 4. 3 , 4. Sacrifice Eucharistical ; and Expiatory : offerings of acknowledgment , and thanksgiving for his benefits . ( And those of the Firstlings Gen. 4. 4. ) And of expiation and attonement for our sin , and that by the death of the Sacrifice ; for death being the irreversible punishment of sin , without it might be no remission . Heb. 9. 22. Besides which two we find also another sort of Sacrifice alwaies tendred unto him ; a Sacrifice of a more general devotion and dedication of the Officer to his service ; an Holocaust or burnt-offering , wholly consumed on the Altar , and of the most sweet smelling savour unto the Lord. Levit. 1. 9. Exod. 29. 41. Being given freely not out of necessity for an offence , as the sin-offering ; and given all , not any part shared by the Doner , as in the peace or thank-offering : Of which burnt-offerings one , a Lamb Jo. 1. 29. ( in which respect our Savior was called the Lamb of God rather then any other offering , because this was the daily sacrifice ) was offered every morning , and evening , and was to lie upon the Altar continually , and upon this were all other Eucharistical Sacrifices to be offered . Lev. 13. 5. -6. 12 Now as the irreversible doom from Gods eternal justice , of sin , without which undergone it could not be blotted out , was death ; so it was also to be the death either of the sinner himself ; or of as worthy , or a more noble person in his stead , that should take the guilt of the others sin upon him ; God out of his infinite wisdom , and mercy to man leaving this outlet of commutation of the person , that so observing his former decrees by the death of his Son , he might save his creature from destruction . Therefore the sacrifice and blood of Beasts became useless , ( and much more that of one guilty person for another , for his death could onely answer for his own sin ) Heb. 10. 4. It was not possible for the blood of Bulls and Goats to take away sin , neither did God in them take any pleasure . Ps 50. But only appointed them as types and antifigures of that alsufficient acceptable sacrifice , which in the fulness of times dispensed by God , was to be offered up Heb. 10. 14. for us : In presignification of which transferring of mans guilt and sin upon anothcr person that should suffer for him , The sinner was to lay his hand upon the legal sacrifice that was to be accepted for him Levit. 5. 5. -44 , 15 , 26. the like to which tho not with the same purpose , man did also upon his Savior , and that , both the Gentile ( for the Roman Soldiers had a part ) and the Jew joyntly , making an oblation of him , tho they knew not what they did . And this was the Son of God , who first , that he might be a sacrifice , was Incarnate and became mortal flesh . Rom. 8. 3. Secondly , without all sin 2 Cor. 5. 21. for his own person , and so owed no death to God for himself . In type of which the legal Sacrifices were required to be perfect and without blemish , nor blind , nor broken , nor maimed , nor scabbed Lev. 22. 22. and so the fruits to be the very best of them . Numb . 18. 12 , 29 , 30. Thirdly , in voluntarily presenting himself a devoted thing Jo. 17. 19. and a curse Gal. 3. 13. for others , ( For which reason he not only took human nature , but it by descent , from those who had sinned , and from those who were restrained under a Law. See Gal. 4. 4 , 5. Heb. 2. 10 , 11 , 14. was a reasonable sacrifice in every thing like to those for whom he suffered , bearing our guilt , and Gods wrath that pursued it , after the same manner that our selves should have born it ; The torments of which guilt we may a little guess at from those we sometimes have suffered in our own consciences . Imagine him then in every thing assuming the place of a sinner ; so lamenting all offences as if he had done them . Imagine him perfectly knowing and weighing ( which the sinner never could ) the number , the hainousness , the odiousness , the malice of them toward his Father , so holy and so good ; and then proportioning his grief unto it . Consider again that zeal and sense and tenderness he had to his Fathers glory and honour thus violated ; then that knowledge-passing love Eph. 3. 19. and compassion to men his Brethren who had thus misbehaved themselves ; that whilst all other creatures served God and obeyed the law he had set them Ps. 148. 6. He repented himself that he had made man upon the earth . Gen. 5. 6 , Next imagine him foreseeing also all the sins to come , mine and thine , and among the rest the malice of his own people , the rejection of them and destruction of their City and his Fathers house , which thing even in his triumph had drawn tears from him Luk. 19. 41. and this for shedding his blood the purpose of which shedding was to have saved them ; that thro their final obstinacy turned that to their ruin ; which was of such infinite merit : and in this passion , hear him saying again for them and all impenitent sinners . How fain , how oft would I have gathered , &c. and Daughters of Israel weep not for me , but &c. Imagine then the sorrows he now underwent , for these mens offences that they might , and for those , because they could not , be forgiven ; and then tell me if ever sorrow was like unto his sorrow . And read his sad complaints Ps. 38. and Ps. 40. 12. penn'd for our Savior , see Heb. 10. 5. Rom. 7. 22. From whence proceeded that deadly sadness Matt. 26. 37 , 38. and fear Heb. 5. 7. and amazement and faintings , and bloody sweat , which things never any sacrifice suffered before him , nor any after him of those many holy Martyrs ; ( nay they were in their passion sustained by him , but he in his ( if I may use his own Phrase ) forsaken , nay smitten Esai . 53. 4. by his God , by his Father whom he had never displeased ) tho enduring perhaps more bodily torment , yet even had a soul so overcharged , so anguished and afflicted which was sufficiently discerned , as by those strange sweats , strong crying and tears and passionate prayers to have put by that bitter cup : so by that loud exclamation upon the Cross when the spirit left that sacred Temple of the body : forsaken , and yet not forsaking ; but committing it self into the hands of his Father . See Matt. 27. 46. Luk. 23. 46. Heb. 5. 7. This anguish of Soul Mark. 14. is translated by the vulgar pavor & toedium , by us amazedness and heaviness , of which the Prophet Lam. 1. 12. was there ever sorrow , and the Psalmist Ps. 69. 20. I looked for some to take pitty but there was none ; except only an Angel to strengthen him to endure his grief : and a fellow to help him to carry his Cross , not to remove them when he fainted under both . For the weight of all the sins of all lay upon this innocent Lamb , even the betraying and murther of those too that betrayed , that murdered him , as i●… he himself had committed the misdemeanors ; he suffered ( towards whom mean while he burnt with such an ardent love that upon the Cross he begg'd for them ) and he assumed all the sufferings nature was capable of to make abundant satisfaction for them ( Which he that will see at length , let him read the 22. 69. 35. Psalms penn'd for him as appears by Matt. 27. 34 , 46 , 48. Jo. 2. 17. Jo. 15. 25. ) whilst that all Gods vindicative anger against us was poured out upon him : upon him a Sacrifice reasonable , and so in an human manner sensible of the Divine indignation : which Agonies of the Soul were followed with all the inhumanities and cruelties of his executioners that could be offered to the body ; both in the pains , and reproach of his death . But the slaughter of this Lamb is too long a Tragedy to be here set down . And God pittied Abrahams Son being a preludium to the death of his own , so mu●…h as that he would permit him to suffer no more , then to carry the wood only , the instrument whereon he was to suffer , and to have his arms tyed . But this sacrifice was not only offered up , but the Altar much changed from that of the sacrifices under the Law. That he might undergo a more accursed , and painful , and publick , and long mactation . Hang'd in a common place of execution full of skulls , Matt. 27. 33. by the Highway side : ver . 39. between two thieves , stript naked , and ( surely which never happened to any besides ) whilst he was suffering those acute pains , whilst the Serpent , and death were thrusting their stings into him , instead of pitty ( which is then but humanity ) all the world deriding him : ( Ps. 69. 20. He looked for some to take pitty but there was none ) mocked , reviled by the chief Priests , Scribes , Elders , vers . 41. by the Soldiers with their bitter gall vers . 34. Luk. 23. 35. by the passengers vers . 39. and that nothing might be a wanting , by those miserable creatures too , that were executed with him : whilst his acquaintance stood a far off . See Psal. 88. 7 , 8. &c. Thus therefore he , as the Lamb of God slain from the beginning in the types of other Sacrifices , bestowed Himself on us , and was offered unto his Father by us , and for us : a Lamb without spot and without blemish , the only sacrifice acceptable unto God , of a sweet smelling savour Eph. 5. 2. being an oblation devoted and consecrated to the Lord , not only in his death but in all his life Rom. 12. 1. which said of us , is much more true of him . Nor only in his sufferings , see Esai . 53. 5. by his stripes we are healed , but in all his obedience and service ; not pleasing himself Rom. 15. 3. or doing his own will in any thing , but his Fathers . Therefore saith he sacrifice thou wouldst not have : Then said I lo I come to do thy will Ps. 40. 9. And this to fulfil not only one , but all those ends for which those spiritual sacrifices under the Law were ordained , and which they only obumbrated , the body being of Christ. Col. 2. 17. Thro which sacrifice now we do not only receive remission of his sins , pardonable only thro him ; but present all our Devotions , praises , thanksgivings , acceptable only through him , and obtain readmission into amity and fellowship with God , and receive all deliverances and blessings temporal and eternal from God , only derivable unto us through Him , To whom be glory for ever . Amen . 1. Then ; He was the real Expiatory sacrifice for the sins of the world Matt. 26. 28. 1 Jo. 3. 1. answering to , and fulfilling the type , of the Legal sin-offerings ; both of that slain and burnt without the Camp , ( according to which he also suffered without the gate Heb. 13. 11 , 12. ) the blood of which was carried and sprinkled before the Lord into the innermost Sanctuary , upon the solemn day of Expiation once a year Levit. 16. cap. and into the outer Sanctuary at all other times Levit. 4. and 5. cap. ( according to which His also is now presented in the Heavenly Sanctuary Heb. 10. 19. -9. 12. -8. 2. of which the other place was but a shaddow and type Heb. 8. 5. ) And of that other scape-sacrifice Levit. 16. 21 , 22. which , after the Priest had laid his hands upon its Head , and confessed over it all the iniquities of himself , and of the people , was let go into the wilderness ( the like to which was also done , in purifying of bodily uncleanness , in a scape-bird Lev. 14. 7. ) according to which He also is said to be the Lamb of God , that took and carried away the sins of the world , after God had laid on him the iniquities of us all . Esai . 53. 6. who died so as that he also was delivered from death ; and as he was resembled by the one sin-offering in his being slain ; so by the other in his being raised again . In which respect also , leaven , and honey , ( which hath the same nature with it ) suddenly fermenting , altering , and corrupting things were forbidden , and contrarily salt preserving things , commanded , to be used in all Sacrifices , being types doubtless of that which is said of , and was fulfilled in the true sacrifice Ps. 16. 10. Thou wilt not leave my soul , &c. which resurrection to life was a sign of Gods accepting this offering made for us ; as the Angel ascending to Heaven in the flame of the Altar was unto Manoah ( Judg. 13. 20 , 23. ) of the acceptation of his . 2. Again he was the Real , answering to the typical sacrifice under the Law , the purifying of corporal uncleanness . See Lev. 14. and 15. cap. As the blood of Bulls , and the ashes of an Heifer sanctified to the purifying of the flesh ; so the sprinkling of his blood offered without spot to God , purging the conscience from dead works , &c. Heb. 9. 13 , 14. see Heb. 9. 21 , 23. comp . with Eph. 1. 10. Col. 1. 20. with which blood also as with that other cleansing composition , there was running down from the Cross , a mixture of water , Jo. 19. 34. He not suffering the ordinary punishment of other Malefactors : but as on one side a bone of him was not broken ( which was usual ) to represent the paschal Lamb ; so on the other side his pericardium , and his very heart was pierced ( contrary to custome , ) that blood and water , the compound of our purification , might be drawn out of his sacred side ; one for the expiation of us from the guilt of punishment , for our justification in respect of sins past ; and the other for washing out of us the stain of sin , for our sanctification from living in sin for the time to come . Blood signifying our redemption by the effusion of his life : and water signifying our regeneration by his effusion of the Holy Spirit Act. 2. 33. Jo. 7. 39. Matt. 3. 11. Therefore this was he , saith the Apostle 1 Jo. 5. 6. that came by water and blood , not by water only , but by water and blood : and he that saw them bare record Jo. 19. 35. And these also bear record ; the two Sacraments of the new Testament ; water in Baptism ; and blood in the Lords supper ; by which Sacraments in vertue of his passion , our sins are now also remitted and cleansed . See Act. 2. 38. Matt. 26. 28. And these two together with the operations of the Spirit ●…oyned with them shall bear witness on earth , and seal the effects of this Sacrifice unto us , to the end of the world . 1 Joh. 5. 8. see Eph. 5. 26 , 27. 3. He was the Real Holocaust fulfilling the type of the legal burnt-offering : In burnt-offerings and sacrifice for sin thou hadst no pleasure ; then said I , Lo I come Heb. 10. 4 , 5. His only sacrifice being of a sweet smelling Savor unto God , Eph. 5. 2. comp . with Lev. 19. Exod. 29. 41. which the sin-offering alone was not ; Lev. 5. 11. Mumb. 5. 15. and therefore might have no Frankincense nor Oil upon it . Lev. 5. 11. Numb . 5. 15. In which only the Father was well pleased ; Matt. 3. 17. -12. 18. For as he , in our stead , was made sin and an accursed thing ; and an offering that calling sin to remembrance , suffered the extreme wrath of the Almighty due to sin ; so in himself ( and this for our sake too ) he was not only in his death , being a voluntary and a free will-offering see Jo. 10. 15 , 17 , 18. comp . with Jo. 19. 30 , 33. the other living longer : for this my Father loveth me , &c. and so also loveth us for whom it is offered , for his sake Eph. 1. 6. but all his life an Holocaust , consumed with the fire of love towards man , and zeal of the glory of his Father , in a perfect devotement and resignation of his whole self to the will of God , and in his perfect obedience and fulfilling of all his Commandements . And then , when he had done working Jo. 17. 4. finishing this Holocaust in suffering for the divine glory , for the truth ; suffering till he was all spent , and consumed with the zeal of his Fathers honor , laid upon which whole burnt-offering , all our imperfect sacrifices of obedience and resignation , of sufferings and martyrdom , of spending and being spent 2 Cor. 12. 15. Phil. 2. 17. 2 Tim. 2. 10. whereby God is made all in all , ( and we , nothing in our selves , and so one with him , ) do partake also of the sweet savor of this sacrifice , and all our praiers and petitions for our selves , or intercessions for others , are accepted of God , and the descent of all good things spiritual and temporal from him are procured . Gen. 8. 21. Jo. 14. 13. Phil. 1. 12. 4. He was the grand Eucharistical sacrifice , and peace-offering , answering to those typical ones under the Law. In which respect the memorial which we now celebrate of his passion is called the Eucharist ; and in which relation we are made partakers in the Communion , and admitted to eat of this sacrifice , see 1 Cor. 10. 16 , 20. of which as a burnt or sin-offering ( tho these it is also ) Heb. 13. 11 , 12. we might not eat , for none might eat of his own sin-offering . Now the peace-offerings had many several uses ; in all which the sacrifice of our Savior fulfilled them . 1. They were a kind of federal oblation , after remission of offences , procured by the sin-offering ; which was still offered before , not after , the Peace-offerings , by which the sinner was ( as it were ) readmitted into Gods favour ; and ( whereas he might not eat of the sin-offering ) by eating part of which sacrifice , being Gods bread Lev. 21. 6. -22. 25. and partaking of these holy things , he was entertained at the table and accepted into the fellowship of God , &c. Only none that was unclean or any stranger upon peril of death might eat thereof . See Lev. 22. Secondly , they were offerings of thanksgiving for all the Creatures , all the blessings and good things first received from God : Gen. 1. 29. -9. 3. Ps. 50. 10 , 11 , 12. and continued by his word Gen. 1. 22. Deut. 8. 3. Matt. 4. 4. of which therefore , ( both of men and beasts and fruits ) the choicest and first were offered and sanctified unto the Lord as his portion and tribute : Sanctifie unto me all the first born , both of Man , and of Beast ( and so also it was for the first Fruits . ) It is mine Exod. 13. 15 , 2. And these accordingly they offered : ( these or their price ) , both to shew their gratitude and acknowledgment of Gods right as to these , so to all the rest ; Deut. 8. 18. -28. 4 , 5 , 8 , 11 , 12. -26. 2 , 10. Lev. 25. 23. -19. 24. and also to receive his benediction through what was offered to him , upon all the rest . Ezech : 44. 30. Lev. 23. 11 , 14. Rom. 11. 16. Now according to this type Christ , the substance , in whom all things are fulfilled and accepted ( for what careth God for Oxen or other Firstlings , or first fruits ) not only the first born of his Mother but of every Creature , and likewise the first fruits Col. 1. 15 , 18. Rom. 8. 29. 1 Cor. 15. 20 , 23. was not redeemed but offered in his own person ; offered unto God ; first , by whom all others were redeemed from the like : And secondly by , and through which offering only , all our praises and thanksgivings are accepted for all things : Eph. 1. 6. -3. 21. Col. 3. 17. Heb. 13. 15. Phil. 1. 11. and the right to , and lawful use of , them procured unto us only by this offering . Rom. 14. 14. Eph. 1. 3. -4. 1. 1 Pet. 2. 5. Rom. 8. 32. And again by it as a federal oblation is the Covenant of grace and our peace ratified ; To the eating and partaking of which Sacrifice also , ( in the mystical Sacrament of his Body and blood ) we are admitted to the worlds end : And 1. By the eating of which ( as the Jews , and also Idolaters were to the eating of theirs , ) we are accepted in partaking of this Table , to the unity , Communion and fellowship with God , see 1 Cor. 10. 14. &c. to the 22. Only concerning which it is also provided that no unclean person , or stranger unadmitted by Baptism , may approach to eat thereof 1 Cor. 11. 28 , 29. Secondly , by eating and partaking of which sacrifice excelling the other under the law , in as much as it is the Body and blood of the Son of God , we are admitted to Communion with the Son , and mystically incorporated into him ; made members of his body , flesh of his flesh , &c. And that not in a Metaphor , but in a great mystery saith the Apostle Eph. 5. 32. And then from being partakers of the body , become also partakers of the Spirit of Christ 1 Cor. 6. 17. And from partaking of his nature , the body and the spirit of the Son of God , become also Sons of God , and heirs of eternal life 1 Cor. 12. 13. -6. 13 , 15 , 17. &c. Eph. 5. 29. Jo. 17. 2 , 23. By eating and partaking of one and the same nourishment of this one Sacrifice , of this one bread 1 Cor. 10. 17. we also become one Bread ; and have Communion with all the Saints of God as well those in Heaven , as those upon earth , partaking of all their glory , praiers , &c. Heb. 12. 23. Eph. 3. 15. Eph. 2. 19. Col. 1. 20. 1 Jo. 5. 16. Job . 42. 8. Gen. 20. 7 , 17. 2 Cor. 1. 〈◊〉 . 5. And hence with reference to this Sacrifice , as also to the tree of life in Paradise ; and to the Manna , and water flowing out of the Rock in the Wilderness , which were types of Christ 1 Cor. 10. 2 , 3 , 4. -12. 13. Jo. 6. 32 , 35 , 49. Our Saviour is said to be the bread of life , preserving him that eats the flesh of this Sacrifice so , that he shall live for ever . And he that eateth him shall live by him Jo. 6. 57. 6. Lastly he was the true Passover . Christ our Passover is Sacrificed for us 1 Cor. 5. 7. He the true paschal Lamb fulfilling that typical one of the Jews ; In relation to which also when this Lamb was slain , it was taken care that a bone of him should not be broken ; tho theirs that suffered with him were . That the Scripture might be in all things fulfilled in him . And by the eating and the sprinkling of the blood of this , as of that ( see Exod. 12. ) Lamb , it is ( but we must do it with our staves in our hands , and our loins girt , as then ; i. e. prepared for another country ) that we obtain the true and everlasting redemption ( of which that other was but a type ) from Satan , the destroying Angel ; and from all the plagues which are to fall upon the Spiritual Egypt of the reprobate world , even upon all those who have no share in this Lamb ; who is worthy to receive power , and riches , &c. because he was thus slain , and hath redeemed us with his blood Rev. 5. 9 , 12. CHAP. V. Jesus Christ the Redeemer from Sin , the Law , Death , Satan . MAN made upright but under a Law , not only disposed by the integrity of nature , but enabled by supernatural grace to keep it , upon his fall presently ( Gods justice substracting his violated grace ) first , became a subject , and slave ever since , to the dominion of carnal concupiscence and of sin , stiled also frequently the flesh ; The old man ; to obey it in all the lusts thereof , and to bring forth perpetual fruits of unrighteousness . See this tyranny of sin and slavery of man Rom. 7. 7. expressed so far as that he is said even to be , not only captiv'd , but slain by it . Ver. 11. so Eph. 2. 1. Dead in trespasses , &c. and Rom. 8. 10. the body dead because of sin ; and sin reviv'd and I dyed Rom. 7. 9. see Jo. 8. 34. comp . 32 , 35 , 36 , 44. Man did not abide in the house and family of God , but lost his inheritance ; because of a Son of God Luk. 3. 38. he became a Servant to sin and a Son of the Devil . 2. Upon this he presently incurred a second miserable servitude and bondage unto the law keeping him under as a strict Schoolmaster , and still exacting its task of him ; Debtor to the whole law Gal. 4. 3. -5. 3 ; and no way able now ( as before by supernatural grace ) to perform it ; and he not performing it , It presently wrought wrath against him Rom. 4. 15. pronouncing its curse upon him , Gal. 3. 10. and so committing him a child of wrath Eph. 2. 3. into the hands of Gods justice . 3. Now the penalty of this law not observed was death ; and so man became also subject unto bondage all the rest of his life , thro fear of death Heb. 2. 15. The wages of his sin Rom. 6. 23. which also reigned over him Rom. 5. 14. the enemy of mankind , and of all of them the last subdued 1 Cor. 15. 26. 4. Of this death Satan was to be the Executioner . As the first creature that was the object , so ever since ( and that not unwillingly ) made the instrument , of Gods vengeance toward any other creature ; both comforting his own pains as it were with the society of their misery ; and satisfying his hate against God in any mischief upon his image ; And so upon sin we were presently seized upon by this Jaylor ; his Captives , and prisoners ; reserved for destruction : upon whom he inflicts also for the present , all other miseries here suffered for sin . See 1 Cor. 5. 5. 1 Tim. 1. 20. Ps. 78. 49. Exod. 12. 23. Rev. 9. 11. 1 Cor. 10. 10. 1 Chron. 21. 1. compared with 2 Sam. 24. 1. Luk. 13. 15 , 16. And therefore all venemous and noxious creatures to us , are called his instruments Luk. 10. 19. But secondly , we are not subject to him only as an Executioner and an inflicter of punishment , but as the Prince , the God 2 Cor. 4. 4. of this lower world , that upon the departure of the good spirit presently possessed us as his best house , and lodging here below Matt. 12. 44. Col. 1. 13. the spirit that worketh mightily ( saith the Apostle ) in the children of disobedience Eph. 2. 2. and we are become of Gods , his , children Act. 13. 10. Jo. 8. 44. And the lusts of him our Father now we do ; so that as in innocency we did no good but by the assistance of the good spirit ; so since the fall we hardly do any evil , but by the suggestion of the ill spirit . See Act. 5. 3. 1 Cor. 7. 5. 1 Chron. 21. 1. 1 King. 22. 22. 1 Tim. 5. 15. 2 Cor. 2. 11. &c. So that as he hath power as Gods Sergeant to inflict death at last ; so he hath power , as Gods enemy in this his Kingdom of the Air , of Darkness , of this world , to make us serve him while we live ; power both regal , and paternal over us : yet without either the protection of a Prince , or affection of a Father ; making us do that only , for which afterward he may punish us . God indeed having put enmity between him and man from the beginning . Gen. 3. He being told that at last he should be destroyed by the womans seed , and therefore rejoycing in nothing so much as to destroy her seed , Rev. 12. And into the hands of this his enemy was now man faln ; And him a very powerful and dreadful enemy Eph. 6. 12. For note 1. That as man hath not by his fall , so neither the Devil by his , lost all the priviledges of his nature ; and being permitted still his being , is allowed also all the operations belonging to it : retaining power and subtilty 2 Cor. 2. 11. Eph. 6. 11. according to the measure of the spiritual strength and knowledge of other Angels . 2. That tho as man sinning was ejected out of Paradise ; so he out of the blessed place of his first habitation Jude . 6. unto these lower and darker regions of the world ; called Prince of them because they are the place of his abode ; yet here hath he not received the final restraint and judgment for his sin ; which shall be passed upon him when upon others i. e. at the general day of doom as well for Angels , as men see Rev. 20. 10. 1 Cor. 6. 3. 2 Pet. 2. 4. 3. That mean while in this dejection , As God hath not taken away their natural power of hurting and seducing from wicked men , so neither from the wicked spirits : which power the Devil exerciseth as a tempter toward the good , and as a Prince , over the wicked in this his kingdom of the air . Only as God restrains the power of wicked , by the opposition of good , men : so of the wicked , by the opposition of good , Angels , of the Holy Spirit , of Christ himself , King over all : and both evil men and angels by the secret limitations of his providence Job 1. 10. and restrains those so much more , who are less resistable ; and this more in respect of some then of others : the children of God being more protected from his seducements , ( by a greater power of the Holy Spirit residing in them , &c. 1 Jo. 4. 4. Luk. 22. 31. ) the children of disobedience more abandoned to his will and commands . 2 Tim. 2. 26. Eph. 2. 3. Thus , man being in his lapsed condition ; the Apostle makes ( as it were ) four persons ; sin , the law , and death , and Satan tyrannizing over him ; and keeping him in an irremediable subjection , possessed instead of the free loving good spirit of God , with the spirit of bondage Rom. 8. 15. and of fear , and of this world . See sin , ( which is called also the flesh , and the old man ) , described as a person Rom. 7. 9 , 11. Jam. 1. 14 , 15. Gen. 4. 7. 2. The law . Rom. 7. 3 , 4. Gal. 3. 23 , 24. 3. Death . 1 Cor. 15. 26 , 51. Rom. 5. 14. And they assault him in this order . Sin slayes him by the dart of the law ; for the strength of sin is the law : and death slayes him by the sting of sin ; for the sting of death is sin 1 Cor. 15. 56. and Satan slayes him by the hand of death . As he who hath the power of death from Gods justice . Heb. 2. 14. Lastly ( Satan having no power but from God , ) the justice of God committeth us into the hands of this officer , till we shall pay the debt of sin , by the first Covenant due unto him . Man being in this deplorable condition ; the Son of God in great pitty to his creature , came to redeem him out of the hands of all these that hated him Esai . 61. 1. Luk. 4. 18. Col. 1. 13. and to make him a freeman again . Joh. 8. 34. comp . 32 , 36. Gal. 4. 23. &c. Gal. 5. 1. And that meanwhile justice might be satisfied , and every one of the rest also have his due ; he put himself ( in our stead ) into their hands ; and paid the full ransom and price that was required , not silver nor gold Ps. 49. 6 , 7 , 8 , 9. 1 Tim. 2. 6. 1 Pet. 1. 18 , 19 , 20. but life for life Matt. 20. 28. 1. To destroy sin in the flesh , he came in the likeness of sinful flesh Rom. 8. 3. and after he had endured with the same weak nature all its assaults , Heb. 2. 18. Matt. 4. 1. ▪ 16. 23. tho he did not sin , yet was he made sin for us , i. e. liable to undergo the ill consequents of sin , as if he had sinned . 2 Cor. 5. 21. 2. To satisfie the law , he was made under the law also , both the moral : and the ceremonial , in particular reference to the Jew that he might redeem them that were under the law Gal. 4. 5. most exactly keeping it in Circumcision and observation of the Sabbath ( tho they falsly accused him of the breach thereof ) and all other ordinances . Yet after all this we being under its curse , he also , ( tho obedient in every thing to the law ) for he became a curse , or accursed Gal. 3. 13. 3. Death requiring possession where sin had given it a just title , and 4. Satan being not a-wanting to use his licensed power in inflicting it . Luk. 22. 53. He therefore being first made sin and a curse also underwent the assaults of these two last for us ; underwent and tasted of death for every sinful man Heb. 2. 9. 1 Cor. 8. 11. even the death of the cross . And his going thus far , perchance might have served for the discharge of a debt , had we been , saving some trespasses past , in a perfect and entire condition for the future : but besides the fruit already brought forth unto death , for which we owed it , we were also subjected to the dominion of these enemies , to bring forth more still for the future . In respect of which no compleat redemption of us could be without a conquest of them as well as a payment . And had our Redeemer not made a conquest of them ; had he been either pierced by sin ; or broken any point of the Law ; how then indeed could he have paid that death , a ransom for us , which had been due for himself ? Again not breaking these , had he yet been any way held by death and Satan ; since , tho the ransom was paid for sins past , yet their dominion would have remained still in us for producing more ; How could he deliver us from this dominion , from which he could not save himself ? In which terms the Devil once began to insult over him on the Cross : thou that savest others , &c. How could he rescue us from death , being himself detained in it ; how by his spirit in us destroy sin , if that spirit could not raise him from the punishment of sin ; for all our spirit and life is only from and in him . In whose death all our hopes were also dead . 1 Cor. 15. 14. Therefore saith the Apostle 1 Cor. 15. 14 , 17. If Christ be not risen from death , ye are yet in your sins . See Rom. 4. 25. 1 Tim. 3. 16. Indeed we were not only prisoners for debt to Satan , as an Officer of Gods justice Matt. 5. 25 , 26 ; but captives to him as Prince of this world : and therefore our Savior was our Redeemer also in two senses : from debt ; and from slavery : by paying a ransom ; and by making a conquest : which he throughly did . For sin could not enter into him ; nor the law could not accuse him in any point : nor could death , tho it had him in its arms , hold him Act. 2. 24. and so Satan also that had the power of death , yet in his reviving from death was overcome Heb. 2. 14. by the power of the holy spirit raising him again from it . See Rom. 1. 4. 1 Tim. 3. 16. Heb. 9. 14. Gal. 1. 4. And that he might be a pattern unto us in the way and of the victory of sufferings ; the manner he chose to conquer these enemies was by subjecting himself unto them , and by making himself capable of their assaults , and by suffering from them , By comming in the likeness of sinful flesh he destroyed sin in the flesh : by dying killed and triumphed over death . ( In which Sampson slaying his enemies by his own being slain , and Eliah raising the dead child by imitating the same postures were types of him . ) Destroyed the Devils tempting , by being tempted by him , and in the likeness of the Serpent Numb . 21. 9. Jo. 3. 14. being also made a curse like him cured the bitings of the Serpent , by submitting to and most exactly keeping the law annulled it . Thus he for his obedience being made Lord of the law Matt. 12. 8. and changing the ordinances delivered by Moses Jo. 4. 21. Col. 2. 13 , 14. Rom. 7. 24 , 25. Jo. 12. 31. Col , 1. 13 , 14. and translating us out of the kingdom of darkness , into his kingdom . Tit. 2. 14. Redeemed us from iniquity , for good works . 2 Tim. 1. 10. abolished death 1 Thess. 1. 10. Delivered us out of the hands of justice . Act. 13. 39. Eph. 2. 15. out of the hands of Moses's law . And he triumphing first himself over them all , thus set us also at liberty . At liberty from them 2 Cor. 3. 17. Jo. 8. 32 , 36. yet not for our selves , to be now our own Masters , but redeemed us for his service for ever hereafter . See 1 Cor. 6. 19 , 20. Rom. 14. 4 , 7. &c. Rev. 5. 9. 2 Cor. 5. 15. That we might be now espoused , and appropriated , to him ; and not yield our selves to any other ; whom he bought out of their hands with so dear a price ; for whom he paid to Gods justice so rich a Dowry ( as it was the ancient custome for the husband to pay , not to receive , a Dowry see Gen. 34. 12. Exod. 22. 16. ) even himself Eph. 5. 25. Tit. 2. 14. that henceforth we should glorifie him in our bodies and in our spirits , which are his . Tho indeed this our service of 〈◊〉 is our perfect freedom . Again at liberty from them , yet hitherto not absolutely Rom. 23. as neither is our Saviors conquest over them as yet perfect in respect of his members : tho it be for himself . See Luk. 21. 28. Eph. 4. 30. 1 Cor. 1. 30. Rom. 16. 20. Why is it not ? Because so it seemed good to his wisdom , by , and for , and to , whom are all things , as he made not perfect the world all at once , but successively ; nor sent this Author of redemption before the latter end thereof , so neitheir to make perfect our redemption all at once . For indeed had sin , and consequently the law , and death , and Satan upon our Saviors resurrection been utterly destroyed , why should not all the Faithful that were before his coming , as well as we since , have enjoyed the same priviledg ? Again thus the world must have ended at our Saviors first coming . 1 Cor. 15. 26. But the compleating of our redemption is reserved to his second , Luk. 21. 28. Eph. 4. 30. Eph. 1. 14. and we see not yet all things put under our Savior in this manner : For it pleased God to make our Savior only the Captain , and we also ( but this wholly thro the strength of him , who is the Author and finisher of our Salvation ) partners in this conquest ; giving us arms and strength to fight them , but not victory without our fighting too after the same manner , as did our Savior . It pleased him , that we should yet a while longer suffer the assaults of sin , but repel them ; overcome the Devil , but not without being tempted ; and death but not without suffering it ; and the law , but not without obedience to it ; Lastly , that in these things we should suffer in some sort for our Savior , i. e. for his honor , as he did for us , i. e. for our wickedness ; that herein all virtues might more be exercised ; and Gods glory thro opposition more exalted . It remains then we enquire next , How much of our redemption is performed already by this our Saviour ? First , tho some sin is hitherto still inherent in us , yet we are restored to the spirit of God lost by Adam Rom. 8. 23. and 1. by it commanding now within us , freed from the dominion of sin for the future . In which respect we are said to be dead to sin . Rom. 6. 11. And 2. by the price that was paid upon the Cross , freed from the guilt and imputation of sins past in the time of sins former raign in us . 2. 1 Tho we are still tyed to the obedience of the law moral , yet we are freed from the law Ceremonial , it being only typical of the things which were fulfilled in Christ. At his death when he cried consummatum est ( tho before he both observed it himself , and commanded it also to others , see Luk. 2. 21. Matt. 10. 5. -15. 24. -8. 4 ) he freed us perfectly from this . 2. Again , freed from the condemnation of the law Moral : both 1. By having our former debts to it discharged by him ; and so this bond , that was kept against us , cancelled and nayled thro upon the Cross Eph. 2. 15. Col. 2. 14. 2. And freed by grace given us from that inability we had heretofore to perform it , by being now enabled to observe it in all the parts thereof ( tho not without some defects ) . And there is now no sort of sin , how natural , how customary soever ( uncleanness , intemperance , revenge , &c. ) but we have sufficient ability thro Christ to master , conqu●…r ; triumph over it , so as never to commit any one more ( consummate ) act thereof , if we will but use those weapons the spirit affords us , prayer , &c. Insomuch , as that we shall admire , upon tryal , the strange transformings of our selves , and the great goodness and power of Christ. ●…3 . And in those deficiencies by being delivered also from the curse of it thro Christ by repentance and faith in him Act. 13. 38 , 39. Nay yet further ; freed not only from the condemning power , but from the commanding and directing power , of the law Mosaick ; not that we now are without law , 1 Cor. 9. 21. but that we have it , much fuller , then it was before in the Tables , written in our hearts ; by which we walking in the spirit , and being filled with love , do all things commanded in the law by the demonstration and power of the Spirit : see those places much to be noted Gal. 5. 13. 1 Tim , 1. 5 , 9. Gal. 3. 19. Rom. 8. 15. And thus we are said to be dead to the law , or it to us Rom. 7. 4. Gal. 2. 19. Dead to the former delivery of it , by the giving of which we were not able to perform it , as now we are when it is given us by the spirit : for the law is given twice , at the first by Moses written in Tables of Stone , so a killing letter ; afterward by the spirit written on the heart , and so 't is a quickening spirit , that now doth the work of the law , which law abides for ever . Matt. 5. 18. 2 Cor. 3. 6. see Heb. 10. 11. 2 Cor. 3. 7 , 8. the difference of the ministrastration of the spirit and the ministration of Moses . Rom. 8. 2. 3. Tho we are still subject to death , yet we are freed already from the most considerable death , from that eternal ; and from the fear of the temporal ; yea we are now inviting and desiring it , as an entrance into our Saviors presence , and eternal bliss . ( Nay further taking pride to conquer it the same way our Lord did , and turning all the preparatives thereof , diseases , infirmities , &c. by willing , patient , cheerful suffering thereof , into matter of advantage and reward ; so that we had been less happy in a greater present conquest . ) Phil. 21 , 23. Again freed ( as our Savior was Heb. 5. 7. ) tho not from suffering it ; yet , that we shall not perish in it , but after a while be recovered from it . Therefore harmless now it hath changed its name in the new Testament Scriptures , and is called a sleep 1 Cor. 11. 30. In which respect we are said already to be passed from death to life . Jo. 5. 24. 4. Tho we are still subject to the temptations of Satan , yet are we freed from his former power in and over us Act. 26. 18. by the more powerful spirit of God , which is now greater in us then he that is in the world . 1 Jo. 4. 4. And the strong man now cast out by a stronger then he Jo. 12. 31. -16. 11. 1 Jo. 3. 8. Luk. 10. 18 , 19. Matt. 12. 21. Accordingly since our Saviors coming wee see the Devils former gross religions and delusions , ( except in some out-skirts of the world America and China , &c. ) utterly ruined , and him abridged most what of all his former inspirations , ( for many of the lying Prophets were possessed and deceived ( themselves ) by an evil spirit see Micah 2. 11. 1 King. 22. 20. ) possessions , enthusiasms , apparitions , dictating Oracles , by which he , being very frequent in these , was taken to be the great power of God. See Act. 8. 10. - 16. 16. comp . 17. 1 Sam. 18. 10. 2 King. 1. 2. 1 Cor. 12. 10. -14. 29 , 32. 1 Jo. 4. 1. and sustained by his frequent inanimations of them , that gross worship of idols which are since grown contemptible according to the prophecies . Zech. 13. 1 , 2. Esai . 46. 1. comp . Esa 45. 13 , 16. Esai . 2. 18 , 20. Hos. 2. 17. So that now he is glad to use more fine and subtle arts ( for he is not yet utterly to be chained up . ) And the cheif religion abhors idols , and worships the true God that made Heaven and Earth ; but only opposeth the Savior thereof , and him too not altogether rejecteth , but diminisheth in comparison of the Divels Prophet , Mahomet . And tho he is not yet quite chained up from seducing the Nations , nor tempting also the servants of Christ , yet in respect of every one , as he is weaker or stronger in grace , so by him that sits now at the right hand of God , are his temptations moderated and proportioned , none suffering above what they are able to repel . 1 Cor. 10. 13. And the weaker , as they loose the glory of a conquest , so have they the security of not being assaulted : whereas t is much to be observed that ( for their greater reward ) our Savior permits Satan more liberty as it were to try Masteries with those that are stronger ( even sometimes to visible apparitions , as he assaulted first their Lord , and there want not examples of this done to many more , when eminent in holiness ) as he did to Holy Job , to the Apostles : who by this discovered more of Satans wiles , and more easily discern'd the spiritual powers , that war against Christians , and gave readier directions for the fight . See Luk. 22. 31. 2 Cor. 12. 7. 2 Cor. 2. 11. Eph. 6. 12 , 16. Jam. 4. 7. 1 Pet. 5. 8 , 9. Eph. 4. 27. But when our Redemption is compleated , which must not be before our Saviors appearing and his Kingdom 2 Tim. 4. 1. then shall we have , by vertue of this our Redeemers ransom , and conquest already performed , and the full effects of which are already enjoied , in his own person ; all freedom from them , that can be imagined . First , Concerning sin : That quite effaced , and we Glorious , Holy , and without blemish , not having spot , or wrinkle , or any such thing , but perfectly sanctified and cleansed , and so as a pure virgin presented and espoused unto the Son of God. Eph. 5. 26 , 27. 2 Cor. 11. 2. 2. Concerning the law : love perfected , and we necessitated to good in such a manner , that our actions there shall no more be capable of reward or punishment ; and consequently that there shall be no more place for a law . 3. As for death it shall be swallowed up in victory , and cast into Hell Rev. 20. 14. 1 Cor. 15. 26. Rev. 22. 2 , 3. 4. Satan also who now goeth abroad to deceive the Nations , shall then be cast into the lake of fire and brimstone : and the Accuser of the Saints shall then be judged by them ; and condemned to those everlasting torments , which are prepared for him , and his Angels from the beginning . Rev. 20. 10. 1 Cor. 6. 3. Matt. 25. 41. CHAP. VI. Jesus Christ the second Adam , Author to Man-The life . kind of life , as the First of Death . BY Gods good will and pleasure ; as Adam the first man from the Earth , was made a common person ; by whose disobedience and fall all dyed . So there was to be a second Adam from Heaven , 1 Cor. 15. 47. made also a Common person , by whose obedience and merits mankind should be repaired , and have life . 1 Cor. 15. 22. And this was the Son of God of whose supreme dignity and equality with the Father , ( as having the same essence and perfection of nature , and consequently the same glory , power , and all other divine attributes ) see Phil. 2. 6. Jo. 5. 18 , 23. -10. 29 , 30. -17. 5. Rev. 1. 4. -4. 8. comp . with Rev. 4. 2. 5. which means the Father , and Rev. 1. 8 , 17. this the Son. And 't is not to be passed by ; that whereas there have been several apparitions of the first and second person of the Trinity ; they are both described much-what alike , see Esai . 6. Rev. 1. 13. of the Son Jo. 12. 31. comp . Rev. 4. 2. &c. of the Father as appears Rev. 5. 7. and Dan. 7. 9. comp . 13. according to which attributes no person is before or after another . And omnia opera Trinitatis essentialia , & ad extra i. e. ( such as have some influence into the creature , and where there is no relating of one person to another ) must needs be indivisa i. e. if of one person , of all . Because all are but one and the same God : yet in respect of acts and agency personal even before the Incarnation ; whether it be by vertue of eternal generation : ( Ordo sine subordinatione , cum una tantum sit essentia divina . Missio in divinis non jussionem , non imperium , sed processionem unius personae ab alia , cum novi effectus connotatione , significat . Bell. Judic . de lib. Concordiae . ) So Pater dicitur major filio ratione principii , non ratione naturae . Notatur enim quaedam authoritas in eo , quod pater est principium filii & non contra . Ita Basilius , Nazianz. Hilar. & multi veteres , &c. Bell. de Christo l. 1. c. 6. Cur necesse est si dignitate & ordine secundus est filius , tertius spiritus , natura quoque ipsos secundum & tertium esse Basil. see Bell. de Christo l. 2. c. 25. In which sense Qui communicat essentiam & naturam , communicat potestatem , scientiam , &c. ( as Aquin. ) & recognitione authoritatis paternae & donantis , ( as Hilary ) ; or whether it be by the particular economy , and dispensation of the Divine wisdom in order to the Creation and the Redemption of the World ; even before the Incarnation , I say , as the Father doth nothing without , but all by , the Son , both in the Church and in the world ; and in these both in the creating , and in the ordering ; and sustaining thereof , see Jo. 5. 17 , 22. Heb. 1. 2 , 3. Jo. 3. 35. Col. 1. 16 , 17. ( Therefore is the Son distinctively from the Father called the Lord , because of his immediate Dominion over all things Phil. 2. 11. 1 Cor. 8. 6. Act. 2. 36. 1 Cor. 15. 24. Rom. 1. 7. Eph. 4. 5 , 6. ) So the Son every where acknowledgeth , all he hath ( life , knowledge , power ) to the gift and Communication , and all he doth to the command and appointment and exemplar , of the Father ; Himself to live by him ; to have life in himself as the Father hath , but from his gift : to be sent by him ; not only the man Christ Jesus to be sent to us , in the flesh and human nature , but the second Person in the Trinity , then the only begotten Son of God the Father ; see 1 Jo. 4. 9. comp . Jo. 3. 13 , 17. Jo. 6. 38 , 39. -17. 5. Heb. 1. 2 , 3. to be first also sent into the flesh , and to take human nature upon him ; for he that was sent , descended from Heaven , and was made flesh , see 1 Jo. 4. 2. Jo. 16. 28. Heb. 2. 14 , 16. 1 Tim. 3. 16. Jo. 6. 38. Again to judge , do as he hears from him , as he is taught by him . Jo. 8. 28. as he hath seen him do ; the works he shews him ; operating , as it were , after his pattern , see Jo. 5. 6. 7. 8. chapters . Jo. 14. 28. -17. 3. 1 Cor. 15. 27. Jo. 10. 18. -5. 30. -8. 15. -10. 32. Matt. 20. 23. Many of which places ( if not all ) cannot be understood of his human nature ; Neither are these expressions incongruent to the second person of the Trinity , since the like are granted to be used of the third , the Holy Ghost . See Jo. 15. 26. -16. 13 , 14 , 15. 2. But secondly ( which is more to our purpose ) in the mystery of the Incarnation ; here God the Father only represents the whole Deity in its Glory and Majesty ; and God the Son then divested , stripped , and emptied Himself of that form of God , in which he was ; and ( in respect of the use and exercise of it , further then as the Father pleased to dispense it unto him ) of all the Majesty and power of his Divinity ; In which thing our blessed Lord was fore-typified by Sampson : for thus was he for the love of an Harlot ( we were no better ) willing to part with , and to lay aside all his strength ; to be bound by his own Nation , and delivered up to his enemies , Judg. 15. 11. to be blinded and made sport with , and to be put to death : but by his death ( as Sampson ) destroying his enemies , and getting the victory . See Judg. 16. Thus he became in fashion only as a man ; Luk. 12. 50. undertaking all the imperfections ( that are without sin ) of human nature , such as others have ; and receiving all the perfections of it from the gift of God the Father , so as others do , &c. Suffering the imperfection , and infirmities not only of the body ; but those innocent ones of the Soul too ; and these not only in the sensitive and appetitive faculties , as fear , sorrow , Mark. 14. 34. horror of death , &c. In so much that he was capable of being strengthened by one of those Angels whom he had made Luk. 22. 43. ( not to name that treating with him by Ambassadors from Heaven Luk. 9. 31. one from the law , and another from the Prophets , about his sufferings . ) Besides those natural inclinations and velleities ( if I may so say ) , that appeared in him of the lower faculties ; solliciting for things convenient to them ; tho alwaies ordered ( by reason and the Spirit ) to conformity with the will of God : see Jo. 6. 38. Rom. 15. 3. Matt. 26. 39. [ Where we discover natural propensions diverse from those of the Spirit , tho these proposing their own desires , not opposing the others resolves . ] But some think , in the Intellectual part also : either 1. The absence of some knowledge ( supernatural to man & non debitoe inesse ) for some time by the suspension of the light of his Divinity from it ; as it is clear the Beatifical vision was suspended from it in the time of his sad and dolorous passion . Which knowledg increased in him according to the dispensation of the Father . See Luk. 1. 80. -2. 52. where Christ is said to increase in wisdom and spirit , &c. not in appearance only , but with God as well as men : see Mark. 13. 32. comp . with Rev. 1. 1. and this with Rev. 5. 5 , 6. &c. where the Lamb is said to be worthy to , &c. to have prevailed , to open the book . ( Of all future events ) and to look thereon , &c. and v. 12. To receive wisdom ( this being signified vers . 6. by the 7 eyes ; as power by the 7 horns , ) for that he was slain , &c. and Mark. 6. 6. Matt. 8. 10. where he is said to wonder , as if some thing happened unexpected . Or ; 2. The absence of that experimental knowledg which he afterward acquired by sufferings , see Heb. 5. 8. -2. 17 , 18. Or , 3. at least see Jo. 16. 30. -21. 17. some restraint of the effects , and external manifestations of his knowledge ; till the time the Father had appointed for them to be opened . See Act. 17. comp . with Rev. 1. 1. and Mark. 13. 32. Matt. 20. 23. Therefore he is said in his youth to have heard the Doctors of the Law , and conferred with them : ( tho by this doubtless he learned not from , but imparted wisdom to , them . Luk. 2. 46 , 47. ) Nor did he offer to teach till the age allowed for Doctors to profess . And not then , till after he had as it were prepared himself for it , in six Weeks solitude , silence , watching , fasting , prayer . ( For he who prayed whole nights , when all the day wearied with emploiments , certainly omitted it not in that long vacation . ) And so for the external operations of the Spirit it self ; tho he was by the Holy Ghost conceived ; and had it not stinted , and given by measure as others Jo. 3. 34. Col. 1. 19. ( who yet are said also to be filled with the Holy Ghost as the blessed Virgin and St Stephen , and some even from the womb , as St John Baptist. See Luk. 1. 15. Act. 7. 55. ) yet the more publick functions of it were restrained till at 30 years of age that he was baptized ; & that it , at the solemnity , visibly descended on him ; and then he began in the strength of it , to preach , do Miracles , &c. Luk. 4. 1. Jo. 2. 11. -4. 54. And so his power , tho alwaies as God equal to the Fathers , Jo. 3. 35. yet for the actual exercise and execution of it as man , successively given him according to the fore-appointments of the Father . In which respect he saith more emphatically and with signification of some enlargement of it ( I mean as Man ) All power is given me , &c. Matt. 28. 28. Jo. 5. 20. Jo. 14. 12. -17. 12. -16. 7. Matt. 11. 25. Eph. 4. 10. Rev. 1. 18. And it shall be yet more fully said by him at his second coming ; till when his fulness and his Kingdom in respect of his members is not prefected . See 1 Cor. 15. 28. Eph. 1. 23. 2. Again receiving all perfections of this human nature not from the donation of the Word , the second person united to it ; but from the Donation of the Father . For tho ( as 't is shewed before ) he hath all dependence on the Father even in those perfections , wherein he is equal to the Father , by reason of his eternal generation , as the Son ; yet now he hath another dependence also in this emptied condition , as his creature ; in which respect he became so much his inferior . It was the Spirit ( called also the power , the glory , of the Father Rom. 6. 4. 2 Cor. 13. 4. Luk. 1. 35. ) that overshadowed the Virgin at his conception ; that anointed and sanctified Jo. 10. 36. him at his Baptism Luk. 4. 18. Act. 10. 38. ( for he did not anoint or glorifie himself Heb. 5. 4 , 5. ) that sealed him Jo. 6. 27. comp . Eph. 1. 13. that carried him into the Wilderness , Matt. 4. 1. Luk. 4. 14. by which he fasted so long , and did so many Miracles , Act. 2. 22. Matt. 12. 28. by which he was said to be in the Father , and the Father in him , ( as he prayeth his Disciples also might be ) Jo. 17. 21 , 23. -8. 29. and these only by the Spirit could be so . By which he had power to lay down and take up his life when he pleased in respect of mens power Jo. 10. 18. -2. 19. and to give and to Communicate life to whom he pleased , &c. ( for he received both this life , and this Commandement to lay it down from the Father Jo. 10. 18. -2. 19. -5. 26. ) By which he offered up himself . Heb. 9. 14. This is it that raised him from the dead Rom. 1. 4. -6. 4. 2 Cor. 13. 4. 1 Pet. 3. 18. Heb. 5. 5. and that justified him , that he was all that he pretended to be . 1 Tim. 3. 16. ( And the final justification of all the Saints also , and declaration of them to be accepted by God , will be by the same Spirit at their Resurrection glorifying them ) ; at last that exalted him to Heaven : For from the Father it was , that he received his glory and his Kingdom Act. 2. 23. Phil. 2. 8 , 9. Heb. 1. 9. -2. 9. and the administration thereof he shall one day also again give up unto the Father . 1 Cor. 15. 28. So God is said to be his head , as he ours , 1 Cor. 3. 23. -11. 3. and dying into his hands he resigned his Spirit . Luk. 23. 46. As Stephen afterward his into our Saviors . Thus he received all things from the Father ; And from him , after the ordinary way of Prayers . Which he very often used , and those very long ones Luk. 6. 12. as before the election of the Apostles Matt. 14. 23 , 25. after dismissing his Auditors Luk. 9. 1. and likely for the same purpose he usually retired out of the City at night to Mount Olivet , see Luk. 21. 37. Mark. 11. 17. which custome of his was observed by Judas . Prayer both for himself and for others see Jo. 17. 15. where he praies that his Father would deliver them from the evil , &c. Luk. 22. 32. That Satan might not overthrow Peters faith : and Matt. 16. 17. where he imputed Peters confession to the Revelation of his Father . He praied to the Father for all things when wanted : and returned thanks for them when received ( Jo. 11. 41. where his giving thanks that he was heard , implies he praied the Father about raising of Lazarus , tho this not set down ) Matt. 11. 25. see Matt. 26. 30. . In which praiers too tho the Father heard him alwaies Jo. 11. 42. for all things he asked with a deliberate and plenary will 1 Jo. 5. 14. which was alwaies conformed to the Divine , yet not for all the velleities of his sense and Humanity , looking on things simply according to the bare inclinations of nature ; As in the request of the Cup passing from him : And some think in that petition of exemplary charity . Luk. 22. 34. Thus much of our Savior , the eternal Son of God the Father , his ungoding himself as it were , and professing man ( which the Apostles sometimes speak so Emphatically 1 Tim. 2. 5. Act. 2. 22. and call the Father his God as he is ours . See Eph. 1. 17. Ps. 45. 7. Jo. 20. 17. And sometimes distinguish him from God ; i. e. either as he is man ; or as God the Father is the fountain , as it were , of the blessed Trinity . See 1 Cor. 8. 6. Jo. 17. 3. Eph. 4. 5 , 6. -5. 20. Col. 2. 2. Rom. 15. 6. 2 Cor. 11. 31. Eph. 3. 21. ) Of which descent of his I may say ; that this putting on so great weakness ; and then against all assaults of it , so faithfully in all things serving his Father , renders him , if it were possible , more capable of his Fathers love ; for this my Father loveth me because I lay down my life , &c. Jo. 10. 17. Jo. 15. 10. Because I keep his Commandements , not seeking my own will but the will of my Father Jo. 5. 30. as a Saint obtains more here on Earth , then when he serveth God in Heaven , i. e. procureth a reward by his service on Earth , which yet he cannot increase hereafter by his service in Heaven ; or as Mans infirmity is also said , in the glorifying God to have some advantage of the Holy Angels perfection , that it can suffer for him . But however this good use we may make of this exinanition and incarnation , namely , to argue of it as St James of Elias Jam. 5. 17. Jesus a man subject to like passions as we , so weak , so tempted as we ; He assisted by the same spirit of the Father as we ; he did , he endured , he received so great things : therefore we should , and may do and suffer by the same spirit the like ; and if we do so shall receive the like , 1 Joh. 3. 2 , 3. such as that man now is , such men may be , if such they now be as he was ; who was pleased to be in all things as they are , saving the preeminences he hath from the hypostatical union . Having shewed how , and how far , he became man , to pass now from the form , to the virtue , of his manship ; and to shew how he was the second man , to repair with advantage all the mischiefs coming to mankind by the first ; being made such a common person to them , as none besides him but the first man was ; who in all things was a type and figure of him that was to come . Rom. 5. 14. And the parallel between them we may read at large Rom. c. 5. from the 12. v. to the end . And 1 Cor. 15. 20. &c. 45. &c. to the 50th . And such a Covenant as was made with Adam of Reward for obedience ; Reward , to him , and to his seed ; if ( being enabled by the same spirit ) they should follow his steps ; ( In whom we may gather all the world should have been blessed had he stood ; because all were cursed in his fall , unless Gods justice be larger then his mercies : ) The same Covenant , upon the first mans miscarriage , we find enter'd into by the early promised seed of him that fell , Christ ; that , as by one man to us came death , so by another might come life ; and that the second might conquer the Serpent , by which the first was stung . I come , ( saith he ) to do thy will O God which the First disobeyed : Thy law is within my heart . Ps. 40. 8. Heb. 8. 10. Matt. 6. 17. And accordingly he was made under the law ; all the law that might be ; both Moral and Ceremonial . And to him thus undertaking on the one part , the promise was made by God on the other : the promise not only for himself , which needs not to be doubted , see Heb. 11. 6. but for his seed also . See Gal. 3. 16 , 19 , 22. Namely that all the world should be blessed in him , as in the first they were cursed ; Blessed , first in receiving the promise of the spirit , as the earnest and seal of the inheritance , Gal. 3. 14. Act. 2. 32. and then the inheritance it self , of eternal life ; which promises he upon his obedience received first himself , and then traduced to his posterity . Of whom indeed Abraham and afterward David ( for with him also was a Covenant made concerning his seed ) were but types ; the promise of being Father of the faithful and heir of the world Rom. 4. 13. being made to Abraham only in this seed , see Heb. 1. 2. Gal. 3. 17. and so said to be fulfilled now in his Resurrection or rewardment . Act. 13. 32 , 33. In which seed the Gentiles , as well as the Jews , were first blessed ( according to the promise ) Gal. 3. 8. And so only he the true Father of all the faithful Heb. 2. 13 , 14. Esai . 9. 6. of whom Abraham their Father was also a Son. And this second Adam coming to perform this obedience , and to obtain these promises for undone man , that he might destroy the former works both of the Devil , and of man by his instigation 1 Jo. 3. 8. and shew that our standing is by humility , as our fall was by pride , was made in a quite contrary way to the first . For as the first came out of the Earth , of no worth in himself : So he came from Heaven no less then the eternal Son of God. And as the first being from so mean an extraction , made Lord of all the world and placed in a Garden of pleasure , yet hearkning to the Serpent , who represented the Divel whose wiles still tempt us ; and to his wife , who being also his own flesh , then represented the flesh which now tempts us ; and enticed likewise by the fairness of the forbidden fruit , which represents the pleasures of the world now tempting us ; whilst he thought by tasting of this to attain , I know not what , wisdom and happiness , in the event lost himself and us by his ambition and pride ; after the similitude of whose transgression his posterity daily offends by the same temptations . So this second Adam of so noble a descent , by the contrary waies to these conquered and recovered all the former's losses ; ( that is ) 1 By annihilating himself , when he was before Lord of all things , to answer the other's magnifying Himself being nothing , and by assuming also amongst men a low and afflicted condition : His kindred so mean the people were much offended at it , that a Prophet should have such a poor alliance . Mark. 6. 3 , 4. By becoming a man of sorrows and acquainted with griefs ; without form or comliness , despised and rejected of men , abhorred of his own Nation , of his kindred , laughed to scorn and made mouths at , see Esai . 49. 7. -53. 2 , 3. Ps. 22. 7. one of a manual trade , a Carpenter Mark. 6. 5. Jo. 7. 15. and a long time an Apprentice at it , for anything we know , till 30 years old ; so much time passed in obscurity and silence Luk. 3. 23. for any thing that is mentioned of him , except his three daies spent at Jerusalem when twelve years old about his heavenly Fathers business ; In the time of his preaching afterwards by being of such professed poverty , as that he had not where at night after his toilsome work to rest his head , Matt. 8. 20. ( as he told a Scribe what he was to expect if he follow'd him ) but when he had taught all day in the City , went at night and lay on an hill Luk. 21. 37. Mark. 11. 17. even depriving himself of that ordinary provision , which his Father makes for the Beasts and for the Fowles . And as for his followers their eating green Corn , and that on no fasting day , argued they made many hungry meales . Matt. 12. 1. So that to follow him might well be called taking up a daily Cross , Luk. 9. 23. therefore , 't is observed , he chose men hardy , not learned , to endure all labors . Especially when as they were likewise to do all their work ( preach , cure diseases &c. gratis ( gratis accepistis , gratis date , ) and without taking any thing for their labour ; tho mens charities ( by Gods providence ) were not awanting unto them Matt. 10. 8 , 9. Again by being of such professed and wonderful humility , so avoiding of all honor or applause ; that , besides the living so obscurely , and unknown of this wisdom and power of God for 30 years , he afterwards resorted to no Princes Courts at all , was seldom amongst the Rabbins , not often in great Cities ; very rarely at Jerusalem except a little before his passion ; ( chid for it by his Friends . Jo. 7. 4. ) Made no ostentation of his knowledge , but veiled and covered it in Parables and Proverbs ; which was not without some prejudice to him , see Jo. 16. 29 , 30. and when they admired it , he told them he spake not of himself ; It was not his own wisdom but his that sent Him Jo. 7. 16. and this over and over again No ostentation of his works so miraculous , but 〈◊〉 them as much as he could : and when brought once before a King to do some , altogether forbare them . No ostentation of his holiness , but used a common and free conversation ; neither strict for his diet , nor his company ( for he was not to avoid the encountring of any temptation ) : called therefore a Wine-bibber , and keeper of ill company ; questioned for not fasting ; and He and his Disciples disesteemed in comparison of the Baptist and his . Matt. 9. 14. In his riding in triumph into Jerusalem at the same time , when other paschal Lambs also destined for the slaughter were solemnly brought in , see Exod. 12. 3 , 6. taking only an Asse , nay possibly only a little Colt of an Asse to ride on in this his great time of State : from which the Prophet long before noted his great humility and lowliness . Zech. 9. 9. Learn of Him for he was meek and lowly . By coming in the quality of a Servant , a voluntary Servant , to secular Rulers Esai . 49. 7. to his servants , even to washing their feet Matt. 20. 28. to his Father in all things : see Esai . 50. 4 , 5 , 6. tho he were a Son , saith the Apostle , yet learning obedience by the things which he suffered . Heb. 5. 8. In nothing pleasing Himself , nor seeking his own will Jo. 5. 30. but doing alwaies whatever pleased his Father . Jo. 8. 29. Obedient when by him commanded death , such a death Phil. 2. 8. as the other disobedient merited , tho threatned with it . And in his glorifying afterward intending chiefly that of his Father , and making Gods glory the end of his own . See Jo. 17. 1 , 19. Phil. 2. 11. Jo. 13. 31 , 32. -14. 13. But not hearkning to Satans like ambitious proposals , made to him as to our first Parent , with a purpose to beget in him also some pride . See the parallel between them in many things . The Devil tempting both about eating contrary to the good pleasure of God ( as may be gathered from our Saviors answer Matt. 4. 4. ) saying to one yea hath God said ye shall not eat : and to the other ; Command that these Stones be made Bread , encouraging both to presumption : saying to one , He hath given his Angels charge over thee , to the other ye shall not dy : and alluring both with fair and false promises , Eritis sicut Dii , and Omnia haec tibi dabo . But indeed supposing our Savior in a condition much more liable to the temptation in offering meat , and that usual , not prohibited food as Adam's was , to one hungry , not to one satiated with all other delicacies : Honor and wealth to one poor and despised : and suggesting special care of Angels to one that was the Son of God , tho then having voluntarily abbridged himself for his Fathers greater Honor the priviledg thereof . Yet he not hearkening to these wiles so much as to do any thing for his own reputation ( tho Satan fail'd not to prompt him who , and how great he was ) : no not to shew his power in flying down from a pinnacle , or in producing bread by Miracle , tho both in a seeming case of necessity ; but answering , he must live by the word of God , in every thing doing as God appointed him ; for that was his bread to do the will of his Father ; and accordingly he made not bread for himself who made it for others ; but God sent Angels to minister it unto Him. So that the Prince of this world had no such thing in him , as he had in the first man Jo. 14. 30 ; Again , by not being entised here by any false beauty of this world , set before , and presented unto , him Matt. 4. 8. nor indulging so much as the innocent inclinations of the flesh ; by whose necessities , sleep , hunger , rest , he was often importuned ; but versed in continual mortifications of it ; watching , fasting , weeping , and all the inconveniences of poverty and travailing ; by denying to himself many useful things permitted , as the other longed after unnecessary things forbidden . By earnestly desiring and so chearfully entertaining all sufferings , and that cruel passion , ( tho he shewed , how easily he could have avoided it , when at his speaking but one word to them , his apprehenders went backward , and fell to the ground Jo. 18. 6. till by his own leave ( like Sampson ) they took and bound him ) : also that he had the full sense and reluctance of nature towards it , that we have ( without which his sufferings had not been so meritorious ) in that passionate deprecation of it in the Garden , where he in his own person described unto his Disciples the battel of Sense to shew them the victory of the Spirit , calling it his baptism , his Eucharist . See Luk. 22. 15. -12. 50. Jo. 14. 31. Mark. 10. 32. where he outwent , and lead towards Jerusalem the place of this Tragedy , his Disciples afraid and drooping because of that storm he had told them was coming ; led them on , tho he foresaw , and numbred , and foretold so punctually every opprobrious circumstance thereof ( of which other Martyrs are happily ignorant ) even to the Soldiers spitting upon him , vers . 33. see Jo. 18. 4 , 8. How he sought to save his Disciples , and , I had almost said , prevented Judas's betraying him , for whom he was so much troubled in spirit Jo. 13. 21. by meeting the Soldiers , and offering himself , and charging them ( astonished ) to let the others go ; by his soveraign authority securing from harm all but himself , Jo. 18. 9. and giving himself for them , not only in his passion , but to , it . In which sufferings , he did not one Miracle before the King to save his life , nor spoke a word to defend so innocent a cause ; but invited as it were their condemnation with a resolute silence . And when as he had power at any time to have laid down his life ; yet by his former avoiding stoning and precipitation preserved he himself for a more open shame and greater torments . Thus by contraries he undid the works of the Devil in the first Adam ; and conquered and triumphed by humility and afflictions , as the other fell by pride and Paradise ; leaving this special lesson to the world , Learn of me for I am meek and lowly . After the similitude of whose righteousness also all his posterity since do overcome ; namely by resistance of temptations , by humility , and by sufferings . See Phil. 3. 10. 2 Cor. 4. 10. Gal. 6. 7. Col. 1. 12. Gal. 5. 24. 1 Cor. 4. 11. &c. 2 Cor. 6. 4. &c. Well might he therefore proclaim learn of me for I am lowly , &c. And as it is said of the Saints in glory , quanto altiores , tanto humiliores ; and as himself said : the greatest must be as it were a child . Matt. 18. 4. So doubtless never was there man thus perfectly humble in all things , as was this the Son of God. The meekness of whose spirit may be clearly seen in this , that many , whom the ill nature of his Disciples repulsed , he continually entertained ; never denying any help he could give to any that sought to him . See Matt. 19. 13 , 14. -15. 23 , 24. Mark. 10. 48 , 49. -9. 38 , 39. Luk. 9. 54 , 55. Matt. 14. 15. comp . Mark. 8. 2 , 3. And after this performance of all this humility , and obedience without sin , He also received the reward promised ( for which he had took this pains , and endured this shame Heb. 12. 2. ) even eternal life and glory see Phil. 2. 8 , 9. Act. 8. 33. for his humility , &c. Luk. 24. 26. Ps. 18. 20. -110. 7. 1 Pet. 1. 21. -3. 22. Heb. 2. 9. -1. 9. Rev. 5. 9 , 12. being restored to all that was lost by , or promised to , the first Adam ; For his having been a servant , now made Lord and Christ Act. 2. 36. now made the Son of God ( being said to be begotten on the day of his Resurrection Act. 13. 33. Luk. 1. 32. Rom. 1. 4. ) and so at his transfiguration , the preludium of his glorification , it was celebrated with a voice from Heaven this is my beloved Son , Matt. 17. 5. see 2 Sam. 7. 14. comp . Heb. 1. 5. and as at his Nativity , so at his resurrection called the first born , Col. 1. 18. giving then to the Disciples the appellation of brethren . Jo. 20. 17. Of whom death was in labour , as it were , while she had him in her womb , Act , 2. 24. and at last by the power of his Spirit was delivered of him . By which we are also begotten again , &c. 1 Pet. 1. 3. He also was stiled , Heb. 1. 3. the Image and character of God , as the first Adam was before him . Luk. 3. 38. 2 Cor. 4. 4. Gen. 1. 27. And heyr of all things , and having the dominion over them , as Adam in innocence had Ps. 8. 5. comp . with Heb. 2. 6. Psal. 2. 8. which are all resanctified , and , as I may so say , redeemed from their former pollution in him , as they were unhallowed by the other ; see Heb. 1. 2. 1 Co●… . 10. 25 , 26. Rom. 8. 19. &c. -14. 14. Now he readmitted into Paradise Luk. 23. 43. and to the Tree of life Rev. 2. 7. -3. 21. -22. 14. from which the first was expelled . For tho he was and had all these from all eternity , yet emptying himself as it were of all former rights in becoming man , he thus made a new purchase and acquisition of them ; that so these his honors might be transferred to his seed , as were the first Adams misfortunes . Which seed h●… now began to propagate and to multiply , and replenish the Earth with it . He multiplying it not as th●… first Adam by carnal pleasure , but , as a vegetable seed increaseth , by dying ; ( 't is our Saviors own allusion Jo. 12. 24 , 23. -3. 14 , 15. Esai . 53. 10 , 11. ) And as the spirit in seed upon its burying in the Earth , and dying , begins first to operate and dilate it's self : So did his spirit to the production of a numberless progeny . See Jo. 7. 39. For which seed also , as well as for himself upon his exaltation he received the promised spirit ; to be given them for the present , Luk. 24. 49. Act. 2. 33. by which the rebelling flesh should be brought again under its dominion . And the Crown of Immortality to be received shortly ; being the two things we lost in the fall of Adam . So that look how much the first Adam contributed to our destruction ; much more hath the second for our Salvation . To number up all whose derived blessings upon mankind more particularly , we are first to take notice : that sin having entred into the world by the first man , and after it death ; this second Parent was forced in the first place to undo the works of the former ; and to clear the malevolent influence that came from him , before he could impart to us his own ; and remove the punishment the first brought on us , before regain the reward , he lost us . Therefore as the first Adam sinned , and we bar●… part of his iniquity , so we sinning the second Adam bore all our iniquities : and as we by partaking the first Adams flesh became heirs of his sin , so he by partaking ours became ( if I may so say ) heir of our sins . And that even of the sins of the whole world ; as not some few but all mankind were sinners and perished in Adam ; That the restitution might be as large as the fall . This man upon the precious Cross offered a price of mans redemption , not only sufficient for all the Sons of Adam , and yet limited by him to some few i. e. the saved ; but also actually tendered to God his Father indifferently without exception for them all . See 2 Cor. 5. 14 , 15. where the Apostle argues that all the sons of the first Adam were dead in sin , because the second Adam died for them all . See Heb. 2. 9. 2 Pet. 2. 1. Rom. 14. 15. 1 Cor. 8. 11. 1 Jo. 2. 2. Rom. 5. 18. 1 Tim. 2. 6. So those that perish Heb. 10. 29. by apostacy could not be said to have troden under foot the Son of God , and the blood of the Covenant , if no way pertaining to them : and so in the Holy Communion if not his body offered also for , and to , the wicked , how could they be guilty of his body and blood ? 1 Cor. 11. 27. That therefore this blood becomes not effectual and profiting to all ( in respect of which that phrase for many is used Matt. 26. 28. ) it is because of the conditions to be performed on every mans part , that it may be beneficial unto him . See Joh. 3. 16 , 17. Or also ( to take the strictest opinion of predestination ) because the Father hath so pleased to enable only some of the seed of Adam to the performance of such conditions . But the Son in all things obedient and subject to his Father chose or picked out none , no not his twelve Disciples , but took into his diligent protection those , whom ever the Father pleased to give him : and even amongst the twelve in submission to his Fathers will chose one of them , well foreknowing it Jo. 6. 70. to shed his blood . See Jo. 17. 6 , 9 , 24. Jo. 6. 65. Act. 13. 48. -15. 13. Jo. 10. 26. Matt. 11. 25. Rom. 11. 7. and with a Divine patience tolerated him , robbing him of his necessary provisions , before he betrayed his sacred person . See Jo. 12. 6. Nothing therefore is there on the account of the universality of his pretious sacrifice , why every single Son of Adam may not be saved by the plentiful effusion of that all-meritorious stream of his blood ; which gushed out from so many Fountains made in his body ; from his head , back , breast , hands , feet , nay ( in that Garden-agony ) thro every pore . And those , who make themselves uncapable of the benefit thereof , make , in as much as concerns them , the blood of t●…e Son of God who loved them and gave himself for them Gal. 2. 20. to be shed ( so grievous a crime ) in vain ; and this ( by the Apostle ) is making themselves guilty of his murther . Heb. 6. 6. 1 Cor. 11. 27. Thus he by Gods promise becoming the second head of the body of mankind 1 Cor. 11. 3. whereof we by faith are members , by suffering and dying for us and in our stead , ( tasting death for every man , saith the Apostle Heb. 2. 9. ) he thus satisfied Gods justice , and appeased his wrath toward us ; as one member in the natural body oft suffers the punishment for the fault of some other . Sicut Homo ( saith Aquinas ) per aliquod opus quod manu exerceret , redimeret se a peccato quod commisisset cum pedibus . For by this Communication of head and members Adam brought in condemnation and death : and therefore shall not mercy be enlarged as far as justice by the same relation , that also they may be removed ? For as , if one member suffers 1 Cor. 12. 26. all the members suffer with it ; so all the members are counted to suffer what any one doth , For all the members of one body , being many , are one body ; and so is Christ 1 Cor. 12. 12. [ and we ] . This is certain , the first Adam hath brought no guilt or misery on his members , which the second hath not , ( or shall not in due season ) take away . Nay , saith the Apostle , he hath taken away far more then the first brought ; to wit all our own personal guilt too . For one only sin of the first was enough to undo not only himself but all his posterity , and to bring in death : but many millions of sins , besides that , could not hinder the second , to procure us ( notwithstanding them ) salvation and eternal life . Rom. 5. 16. Now since all our benefit by him comes from our ingrafting and incorporation into him , that so his sufferings may be accounted for ours , the Sacrament or religious Ceremony instituted to convey unto us this first effect of the second Adams dying for us , ( and so freeing us from the condemnation , and washing us with his blood from the stains of our former sins ) is Baptism . After which , tho the infirmity of concupiscence still remain ( for the benefits of the second Adam are not fully perfected till this life is ended ) yet is both the strength thereof much abated ; and the reatus or guilt thereof totally removed ; i. e. that none shall be condemned for the solicitations and importunings thereof ( which will happen till our redemption is compleated ) so they be by him ( sor which he is enabled with sufficient grace ) mastered and supprest . Therefore are we said in the Scripture to be baptized into Christ ; to put on Christ. Gal. 3. 27. Rom. 6. 2. to be in Christ Rom. 8. 1. Phil. 3. 9. by one spirit to be baptized into one body . 1 Cor. 12. 13. To be baptized into his death , to be co-planted in the likeness of his death ; and to be buried with him in Baptism Rom. 6. 3 , 4. &c. 1 Pet. 4. 1. by baptism to be saved from death and sin 1 Pet. 3. 20 , 21. &c. and therefore as Baptism is called our death , so his death by him is called a Baptism Matt. 20. 23 , Luk. 12. 50. What by him was really performed , being by us too represented , and acted in Baptism . For our Savior is supposed ( see Rom. 6. chap. ) to represent till his death , a son of Adam as we are ; and one that had took sin upon him ; tho he had none in him ; and so to suffer the punishment , and dy to it , as well as for it , that is , no more afterward to be charged with it , Rom. 6. 10. and then to rise again a new man ; according to which we ( true sinners ) in baptism are supposed to dy with him to sin Rom. 6. 2. no more to live in it ; and then to be born again of him , to begin a new life , a life to holiness ; called also newness of life Rom. 6. 4. life spiritual opposed to the former carnal , see Gal. 6. 1. 1 Cor. 2. 15. Rom. 7. 6. according to which we are said to be already risen with Christ. Col. 3. 1. That is , from death in sin . Baptism signifying 1. both our putting on , ( some think signified by the expression borrowed from the pulling of old clothes and putting on new ; a Ceremony used at Baptism in the Apostles times , and after them in the primitive Church ) and being ingrafted into Christ , so that we have right to his sufferings , &c. and 2. then , by virtue of his death our being cleansed from sin , typified by the water washing us : and then 3. our putting to death , crucifying , and putting off the old man Rom. 6. 6. the son of Adam , and so dying to sin ; signified by the ancient manner of immersion of the body under water ( nothing of it to be seen ) and 4. then our putting on the new man , and Christ ; our being born again of water and the spirit , and being made a new creature ; represented in the emersion and elevation again out of the water . See Col. 2. 12. -3. 10. Jo. 3. 5. As if you stood by those curing waters of Bethesda , n●…w stirred by an Angel , and saw a son of the first Adam consisting all of flesh , diving into those waters , all polluted with sin , and dying in them ( which thing one man in every ones stead , did for us ) and then springing up a new child out of this old stock ; the son of the second Adam , consisting of spirit Jo. 3. 6. 1 Cor. 6. 17. washed clean and pure to live a new life in obedience . 2. After he hath thus Communicated unto us , ( as many as are his members ) absolution from sin , by his dying to it for us ; and our implantation into his death by baptism ; the second blessing he derives upon his seed is Righteousness Rom. 5. 15 , 18. 19. Luk. 1. 72 , 75. that by this we may attain life eternal ; as by deliverance from sin we escaped death . And this righteousness this second Adam conveighs unto us in two manners ; As Adam in like manner did sin to his posterity . 1. For first as we derived both from the example of Adams disobedience , and from the propagation of his flesh ( a natural soliciter even in mans innocence for its own delights , without regard of their lawfulness Gen. 3. 6. but much more after the fall ) a pronity to evil , and by loss of the Spirit , inability to good : so from the example of Christs obedience , and the traduction of his spirit , we receive a new ability , inclination , and pronity to good and aversion from evil . See Eph. 2. 10. Tit. 2. 14. Jo. 8. 39 , 41 , 44. Rom. Rom. 13. 14. Eph. 4. 23 , 24. Rom. 11. 16. 2. Again , as his posterity , for Adams one sin and disobedience , was made sinner ; and judgment and condemnation came upon them , who sinned not after the similitude of his transgression , for not their , but his , disobedience ; and that also one onely disobedience of his ; Rom. 5. 12. &c. to the 20th . The branches being holy or unholy as the root is ; See Rom. 11. 16 , 28. Heb. 7. 9 , 10. So the posterity of Christ , both when they yeild obedience , yet for his obedience and righteousness , not theirs , is accepted ; theirs , ( whether devotions , or good works , at least many of them ) being by reason of the remains of the old man ( as yet only crucified in part ) weak and imperfect , but his compleat and exact ; for which therefore all the imperfections of theirs , ( by faith ) are pardoned . And when they disobey , ( their obedience likewise being not constant ) their repentance ( if it be rightly performed ; i. e. by now dying to their new sin since baptism in pennance , and mortifications ; and commemorating the Lords passion in the Communion Matt. 26. 28. 1 Jo. 2. 1 , 2. serving to the remission of sin ; as they died before to their old ones in Baptism ; and then by living afterward according to the spirit ) for his sufferings and obedience is also accepted for obedience . So that we are made righteous in Christ , see Rom. 8. 1. comp . Heb. 7. 9. 10. as well as from Christ , in our selves , by his spirit ; as also we were sinners in Adam Rom. 5. 12. as well as from Adam , in our selves by the flesh derived from Him. See Rom. 5. 15 , 19. Phil. 3. 9. Rom. 8. 1. 2 Cor. 5. 21. 1 Cor. 1. 30. Eph. 1. 4 , 6. 1 Pet. 2. 5. Eph. 4. 24. Col. 3. 17. 3. Thus Jesus Christ the righteous 1 Joh. 2. 1. derives to all his members , righteousness and life spiritual , opposed to carnal . Next He for this righteousness advanced by God to Immortality , Kingdom , Glory , &c. derives upon his seed the reward of Righteousness , life eternal ; opposed to this natural they yet live ; in like manner as from the first Adam they were heirs of death eternal . See the parallel between them for life and death , 1 Cor. 15. 20. and 45. &c. as for sin and righteousness Rom. 5. And this life in its due time is to be communicated to all the members of Christ ; 1. both because the head and members have all the same spirit , i. e. of the Father ; which therefore , if it have raised one , must needs also raise the other : As we see in the living Creatures , and the wheels Ezech. 2. 21. when those went , these went , and when those stood , these stood , for the spirit of the living creatures was in the wheels . Or , as we may imagine a man , of those large Dimensions , that his head were in Heaven , and his feet on Earth , ( and such is Christ and the Church Col. 2. 19. and both called by one name of Christ : 1 Cor. 12. 12. how easily and instantly such a one by the animal spirits communicated from the Head would move here below , which way he pleased his inferior members . See Rom. 8. 11. 1 Cor. 6. 14. Therefore those priviledges , which the Apostle applies to Christ Heb. 2. 6. the Psalmist saith of man in general . Ps. 8. And again 't is argued negatively from us to Christ ; If no resurrection of us , then is not Christ risen neither . 1 Cor. 15. 13. If not possible for the spirit to raise our human nature then not his . And 2. because the head ( as Christ is to the Church ) naturally gives the sense and motion to the members , Therefore , as 't is said that the head and members are both raised by the same spirit ; so also , that the Head shall raise and quicken the members . See Jo. 6. 39. 1 Cor. 15. 45. 2 Cor. 4. 14. I speak of resurrection to life ; Else , the wicked also shall be raised by him , by his voice Jo. 5. 21. as their Judge to be thrown into endless torments ; which is but a Gaol-delivery , and an haling them out of prison to execution ; an act of his power as God , not of his merits as a Savior , by their having any union to him , as the second Adam . And the proper Sacrament instituted to conveigh this life unto us , by union with Jesus is the Eucharist ; being the Communion , or Communication unto us of all himself ; first of his body and blood 1 Cor. 10. 16. by which we are made , not in a Metaphor , but in a Mystery , and that a great one , members of his body ; of his flesh and of his bones . Eph. 5. 30 , 32. And 2. not only of his body but of his spirit too 1 Cor. 12. 13. by which soveraign receit and incorporating of him , who hath life in himself , our bodies also and souls are ( according to the ancient form of the Church in the administration of these mysteries ) preserved unto everlasting life ; a promise by our Savior annexed so often to this mystical partaking of him Jo. 6. 56 , 57. &c. therefore the consecrated elements called Symbola resurrectionis , and formerly never neglected ( especially ) to be received at the hour of death . For 't is to be noted that tho both the Sacraments have all the same effects ; Remission of sins , Matt. 26. 28. comp . with Act. 2. 38. Union , 1 Cor. 10. 16. comp . with Gal. 3. 27 , 28. all one in Christ Jesus . And Joh. 3. 5. comp . with 1 Cor. 12. 13. And both Sacraments do intimate obligation to suffering to the receivers : see Matt. 20. 22 , 23. where allusion doubtless is made to the two Sacraments as 1 Cor. 12. 13. ( Tho our baptism is not with blood as his ; nor our cup so bitter : ) yet either of them have some more eminently then others . Therefore Baptism ( to which we have more easy access upon repentance Act. 2. 38. and faith of the truth of the Gospel Act. 8. 37. and the promise onely of a new life Matt. 3. 6 , 8. ) is , more principally the Sacrament of remission of former sins Act. 2. 38. and of our profession of our death to sin ; and relinquishing the old Adam ; and now putting on Christ. And then after this cleansing from sins past by baptism , the Eucharist ( to which we are to bring not only faith and repentance , but sanctification and holiness ; therefore such examination required , see Matt. 22. 12. see 1 Cor. 11. 28. the end of 27. and 29. comp . with 1 Cor. 6. 15. converted [ shall I then take the members of an ●…arlot , and make them the members of Christ ? ] 1 Cor. 5. 11. converted [ No formcators presume to eat , &c. with the Saints ] ) is more specially the Sacrament of our union to Christ , and living by him who is the life , by the incorporating of his body , and blood and spirit into ours . 1 Cor. 10. 16 , 17. By which incorporation we contract such an identity ( as it were ) with him ; that see what he is we are . Is he a Son of God ? so are we . His heir ? So are we Rom. 8. 17. of the Kingdom , the Glory to come : only all this by and from him ; that in all things he might have the preeminence ; and amongst many bre●…hren be the first born . But we must know , that , as all these effects of our Savior toward us depend on a second generation and being born again of God by the seed of the spirit Jo. 3. 9. 2 Cor. 3. 18. Eph. 2. 22. -3. 16. which giveth life ; as the flesh from the first Adam soweth corruption , see Gal. 6. 8. 2 Cor. 3. 6. Rom. 8. 11. Jo. 4. 14. Eph. 4. 22. and on our thus being made the true children and ofspring of Christ , Heb. 2. 13. Esa●… . 53. 10 , 11. So , that this our second birth is not compleated all at once : but this image of Christ by little and little , at last is perfectly formed in us . See Gal. 4. 19. 2 Cor. 11. 2. 1 Pet. 2. 2. As also all other works of our Savior are not consummate till his second coming and the resurrection . Else , did we walk by sight and not by faith , how should we be transported with joy upon a vision of that infinite glory and nobility the poor Sons of Adam receive from this their second father ? to whom be all glory for ever . And how should we sigh and groan till we were once possessed of it ? See 2 Cor. 5. 2 , 4. and Rom. 8. 23. To consider therefore a little the manner and the progress of our regeneration here in this life . Our Savior , as soon as he had died to sin as a son of Adam , and lived again as a Son to God Rom. 6. 10. presently received this spirit , ( by which he begets us ) promised long before , and therefore frequently called the promise from the Father , to communicate to his posterity , see Luk. 24. 49. Act. 1. 4. -2. 33. Eph. 4. 10. Jo. 7. 39. by which spirit derived from him to us ( thro whom we receive all things that we receive from God as it was from his Father to him ) and therefore called also his spirit , of Christ , of Jesus , of the Son ; see Gal. 4. 6. 1 Pet. 1. 11. Act. 16. 7. vulg . Jo. 16. 7 , 14. we come to be his sons . Now this spirit is not given promiscuously to all the sons of the first Adam ; nor is all the seed of the first ( by God the Father's secret will in the dispensation here and there , of the ministery of the Gospel ; and by the default of some of those that hear it ; therefore our Savior useth those limitations . Jo. 6. 44 , 65. -17. 9 , 11 , 12. ) the seed also of the second . But there is something on mans part prerequired ; ( for God having given us before in our first Creation , something we may make use of in our second , and besides this the external ministry of the Gospel , where-we are called to grace , tho creavit to sine te , non salvabit te sine te ) to the receiving of this spirit ( I mean here in a more eminent degree of its operations ) and of our sanctification and union by it unto Christ our Lord , and our incorporation and entrance into this heavenly linage . And these are Faith , some degree of it ; i. e. gladly receiving the word Act. 2. 41. called also obedience to the word , see Act. 8. 12 , 13 , 37. comp . v. 16. 17. Eph. 1. 13. Jo. 17. 39. not rejecting the counsel of God Luk. 7. 30. believing Gods justification of the ungodly . Rom. 4. 5. and Repentance for sins past , intending to live no longer in them , see Heb. 6. 2. 1 Pet. 3. 21. ( yet which also , both faith and repentance , are the gift of God , see Eph. 2. 8. 2 Tim. 2. 25. Act. 16. 14. tho the first cometh ordinarily by hearing ; where ( by Gods mercy ) the Gospel is preached Rom. 10. 17. and the second by the first . Jonah 3. 5. Upon which two Christ hath appointed Baptism to be administred by his substitutes ; and the holy spirit at the same time by himself conferred , see Jo. 7. 39. Eph. 1. 13. Gal. 3. 2 , 13 , 22. Act. 2. 38. -19. 2. -5. 32. Luk. 11. 13. First then at our Baptism , ( upon faith and repentance ) Ps 45. 10. we begin to be born again of water and of the spirit ; but not so , as presently quite cashiering the image of the former Adam ; but as being now a compound of an old man , and a new ; or of a body and soul from Adam called the flesh , and of a spirit from Christ ; I mean not that contradistinguished to the soul , 1 Thess. 5. 23. where by the spirit seems to be meant the rational Intellective part or soul , see 1 Cor. 2. 11. Act. 7. 59. Luk. 23. 46. By soul the 〈◊〉 and sensitive part or soul : which is also used for to signify life , but I mean a spirit superadded to this natural spirit . See 1 Cor. 14. 14 , 2. where there is a spirit in us plainly distinguished from the natural faculty of the understanding , which operated when the understanding was quiescent , see v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Rev. 1. 10. 1 Cor. 12. 10. &c. the spirit of man being the soul of a natural man : besides which the Apostles had another spirit searching all things , &c. as Christ also is compounded of two natures ; the Human and Divine Act. 10. 38 , yet is the one of these dying in us by degrees , as the other grows ; and we are putting off , mortifying , crucifying the one , and putting on and renewing the other day by day . Rom. 6. 6. Col. 3. 5. Gal. 6. 14. 2 Cor. 4. 16. Rom. 12. 2. Eph. 4. 22 , 23 , 24. whilst there is a perpetual combate between them ; The spirit lusting against the flesh ; and the flesh against the spirit Gal. 5. 17. until we are perfected , which is not attained in this life . Yet here the elder man is serving the younger ; provided that we do not wither , and fall away from grace ; and dy again to God. And by reason of this double ( outward and inward ) man that is in us ; it is that the Apostles , where they tell us that we are dead to sin , &c. yet exhort us also to dy to sin , see Rom. 6. 2. comp . 12. 1 Pet. 4. 1. comp . 1 Pet. 2. 11. and that the Saints where they give thanks , do also pray for a deliverance . Now in this our renovation made by certain steps and degrees , this spirit derived from Christ operateth and produceth the image of Christ first in our soul ; and then afterward in our body . After the same manner as it was in Christ himself ; who first had grace in his soul with passibility in his body till he died ; after which that also was glorified by the same spirit . Here therefore it begins in this life by its mighty working Col. 1. 29. 2 Cor. 9. 14 , 15. to transform and renew us , Rom. 12. 2. Eph. 4. 13. Gal. 2. 19 , 20. Eph. 3. 16 , 17. Phil. 1. 21. residing here ( after faith and repentance which are certain preludium's and foregifts also of it , See Matt. 16. 17. 1 Cor. 12. 3. 1 Jo. 4. 2. and are increased in us proportionably as it is , ) bringing all its rich graces with it , mentioned 1 Cor. 12. 3 , 8. &c. 1. Illuminating and inspiring and renewing knowledge in the understanding , in vain ( without it ) sought by us any other way ; therefore called the spirit of truth , see Jo. 16. 13. 1 Cor. 2. 10. &c. 2 Pet. 1. 21. 1 Jo. 2. 20 , 27. and of prophecy . Rev. 9. 10. -12. 17. 1 Jo. 5. 10. 2. Sanctifying the will and affections ; Therefore called the spirit of holiness ; first quenching ( there ) all worldly desires ; and satiating the soul instead of them , see Jo. 7. 37 , 39. -4. 14. 2. Begetting an ardent and unsatiable love of God , and fervency of praier and obedience to all his commands ( written by it in our hearts ) out of love , such as was in Christ. Matt. 5. 6. Ps. 40. 8. Rom. 5. 5. 2 Tim. 1. 7. 2 Cor. 3. 6 , 7. Rom. 8. 26 , 27. 3. Producing greater joy in and desire of sufferings . ( In imitation of our Savior , ) for his , for Gods , for the truths sake ; which truth this spirit seals unto us . 1 Thess. 1. 6. Rom. 5. ●… . Heb. 10. 34. Act. 5. 41. Phil. 1. 29. 2 Cor. 12. 10. Col. 1. 11. 2 Cor. 11. 23. I more , his Minister , &c. 2 Cor. 5. 14. Lastly , comforting alwaies by begetting a lively hope , by witnessing to us what we are and sealing what we shall be , Gal. 5. 5. 1 Pet. 1. 3. Jo. 16. 17. Rom. 8. 16. 2 Thess. 2. 16. Gal. 4. 6. 1 Jo. 3. 24. Eph. 1. 13. All which graces now are the image of Christ stamped on the soul , called partaking of his holiness Heb. 12. 10. and being created after God in righteousness . Eph. 4. 24. But yet this image of , or union with , our Savior in the soul is not perfect neither in this life : therefore called , first f●…uits only of the spirit , and tast of the heavenly gifts , and the powers of the world to come ; an earnest and seal of something to be had more fully hereafter , a Fountain springing up , and a sowing to everlasting life , a progress from glory to glory , see Rom. 8. 23. Heb. 6. 4 , 5. 2 Cor. 1. 22. -5. 5. ●…o . 4. 14. Gal. 6. 8. Eph. 1. 13 , 14. According to which those prophecies of the effusions of the spirit , which are fulfilled in part upon our Saviors first coming , yet seem not to have their full accomplishment till his second appearing , which in those texts is joyned with the first . See Act. 2. 17 , 18. comp . 19 , 20. Joel 2. 28. &c. comp . Joel 3. 2. &c. Mal. 3. 1. &c. comp . Mal. 4. 1 , 5. Esai 40. 3 , 5 , 10. And the plentiful flowing of those waters of life ( our Saviors ordinary Metaphor in St Johns Gospel for the Spirit ) which shall be from the Temple or the Throne of God , and the Lamb , mentioned Rev. 22. 1. -21. 6. Ezec. 47. 1 , 3. &c. Joel 3. 18. Ezec. 13. 1. -14. 8. Ps. 36. 8 , 9. ( for all these prophecies wonderfully accord ; and speak of the state of the new world yet to come ; expressing heavenly things by earthly , and the truths of the Gospel veil'd under the Ceremonies of the law ) must needs be understood of the fuller Communications of the holy spirit yet to come . Blessed be God for his unspeakable gift ! The next operation of this spirit is upon our body , but upon this ( as upon our Saviors ) not till the blessed Resurrection , when we shall begin to bear the image of the heavenly Adam as we now bear the image of the earthly , 1 Cor. 15. 49. and this vile body shall be changed , and made like to his glorious body ; like it , I mean not , as it appeared after his rising again , to his Disciples , with a wound to thrust ones hand in , eating and drinking , &c. ( where to shew the truth of his resurrection , that it was the same body that was crucified , he was glad to veil the glory of it . ) But as it appeared to St. Paul in the way to Damascus , which glory struck him blind , Act. 9. 3. comp . Act. 22. 14. or as to St. Stephen the reflection of which made his face to shine as an Angels , or as Moses's in the Mount : or to his Disciples Matt. 17. 2. at his transfiguration : where God to qualifie the sad relation of his sufferings gave them an anticipated sight of that glory , which in the apparitions after his Resurrection was necessary to be eclipsed : upon which moment of Beatifick vision , his transported Disciples quite forgetting all former relations to the world would gladly have set up there their perpetual abode . Or as it appeared to St. John , Rev. 1. 13 , 17. at the sight of whose Majesty that beloved Disciple fell at his Masters feet as dead , &c. And after our body is thus made glorious as his in the resurrection ; it shall also have an ascension just like his . Our bodies caught up in the Clouds , &c. 1 Thess. 4. 17. as his was . Act. 1. 9. And when this perfection is produced in the body as well as the soul , then it is that we are properly called the Sons and children of God ; being the children of the resurrection , Luk. 20. 36. as is also noted of our Savior . And as the Angels from their spirituality like God are called his Sons , Job . 1. 6. So , is at that time said to be our adoption . Rom. 8. 23. The regeneration ; the restitution to the state before sin ; the manifestation of the Sons of God , see Matt. 19. 28. Act. 3. 21. Rom. 8. 19. comp . with 1. 4. Rev. 21. 7. and mean while our life said to be in Christ , to be hid with Christ in God. Col. 3. 3 , 4. 1 Jo. 5. 11. For this state was such a longing of the Apostle to attain once the resurrection ; such a waiting of the Saints for the coming of the Lord ; such a groaning and being burdened in this earthly Tabernacle , not to be shut of it and have none ; but to be clothed upon it with another house from Heaven , see Phil. 3. 11. 1 Cor. 1. 7. 2 Pet. 3. 12. 2 Cor. 5. 1. &c. Rom. 8. 23. The same individual this shall be ( which our Savior kept his wounds to shew ; and perhaps will do for the honorable marks of his sufferings , see Rev. 1. 7. Rev. 5. 6. he appearing in glory with them ) but by the operation of the spirit of the Lord , 2 Cor. 3. 18. strangely changed . For we sow not in the grave that body that shall be , 1 Cor. 15. 37. no more saith St. Paul then the seed we sow in the field is the flower , or plant that comes of it ( who can guess at the beautiful colors of a Tulip , by looking on its seed ? ) therefore the Apostle speaks of the body raised as a superstructure upon this , 2 Cor. 5. 4. as the seed is clothed upon by the flower or the tree ; sown then in shame , it shall come up glorious ; weak , come up in power : natural , come up spiritual . 1 Cor. 15. 42. For there are bodies spiritual , and we know not but the Angels are such : so spiritual as that there shall be no more belly , at least as for meats , nor no more meats for it . 1 Cor. 6. 13. As Moses and Elias here for the 40 daies they enjoyed Gods presence , needed no food . There shall be no flesh nor blood . 1 Cor. 15. 50. No heaviness , 1 Thess. 4. 17. nor grosness , Luk. 24. 31. Jo. 20. 19. and so no sensual pleasure suiting to corruptible substances ( of which for the most part some foregoing pain is the parent ) Luk. 20. 36. what then shall we be ? like Angels ; nay like the Son of God the second Adam , our Father ; like him when he shall appear in his greatest glory 1 Jo. 3. 2. but what this likeness shall be we know not yet ; nor how far the spirit shall be united to us , in similitude of that unity which Christs human nature now hath with the deity , but as in some kind we are now partakers , so much more then shall we be , of the divine nature , 2 Pet. 1. 4. nay filled with all the fulness of God. Eph. 3. 19. Glorious in body , Esai . 13. 12. and enriched with all knowledg , wisdom , holiness , joy , security in soul , after the similitude of that wisdom , and holiness , and glory , which Christs humanity hath received from the Deity ; some beams of that Sun being united to us , the body of which dwells in him . Col. . 2. 9. Jo. 17. 21 , 23. To whom be all preeminence and glory for ever by all the partakers of his glory ! O foelix culpa ( said one ) quoe talem meruit habere redemptionem . Ad aliquid majus humana natura perducta est per peccatum ! And God permitted that great evil of mans fall to raise him to a far greater honor : finishing all his works in goodness and mercy . Meanwhile as not we , so neither is our Savior , compleat every way before our resurrection ; being without us , a Head glorified without its body . Therefore is the Church called His fulness , Eph. 1. 23. and as his glory , so his sufferings , in as much as part of hers are yet behind , are said not to be yet compleat . Col. 1. 24. And so he is said now to love the Church , to nourish and cherish her out of the love he bears to himself ; for none ever hated his own flesh . Eph. 5. 28. Especially the head , in which are placed the senses for the good and defence of the whole body , that is most sensible of any thing that happens unto it , see Act. 9. 4. and more watchful in providing for it . Therefore is this his love to her noted to be greater , a more merciful , faithful , compassionate love , from his being the second Adam , and undergoing the experience of like infirmity , then the blessed Angels ; or as he as God , was ( if I may so say , ) capable of . See Heb. 2. 17 , 18. We being now the travail of his soul , Esai . 53. 11. for whom he endured the birth-throes of death , Act. 2. 24. and therefore he , as a pained mother , the more loves us according to his sufferings for us . Whose strait and intimate connexion and tye unto us , in respect of this his second Adam-ship , the Holy Ghost in the Scriptures hath expressed in all the nearest and dearest relations , that can easily be fancied , styling him and us , In a new Creation or Regeneration , ( where Christ is all in all . Col. 3. 11. as Adam in the former ) Father and Children , He being made after the perfect image of God , and we after his . He heir and Lord of all things , and we by him . who having lost our former title to the Creatures by the fall of Adam , and upon this the use of many of them restrained , have now a new right established thro him . They being sanctified , as it were , now again by a new word of God in this new Creation : as they were in the first ; and both thro Christ ; by which they are all free , all clean upon prayer , thanksgiving , and alms , to all his seed ; tho still unclean to all the rest ; See Rom. 14. 14. 1 Tim. 4. 3. Tit. 1. 15. Rom. 4. 14. Heb. 2. 5. Luk. 11. 41. 1 Cor. 3. 21 , 23. -7. 14. comp . Tit. 3. 5. See Col. 1. 15. Rev. 3. 14. Heb. 1. 2 , 3. Heb. 2. 5. Gal. 6. 15. Rom. 8. 29. 2 Cor. 5. 17. Eph. 2. 10. Eph. 4. 24. Col. 3. 10. Esai . 9. 6. -53. 10 , 11. Heb. 2. 13. Jo. 3. 3 , 4. Ps. 22. 30. Husband and Spouse . A priviledge and relation to the Son of God which we shall have beyond the blessed Angels , a similitude of nature being only capable of this . For where are the Angels called the Bride , the Lambs wife ? See Rev. 21. 9. Eph. 5. 25. &c. 1 Cor. 6. 13 , 15. &c. In which relation we are said to be members of Christ , not only as the Hands or Feet are of the body natural , but as Eve was of Adam , of his flesh and of his bones : and to be one spirit with Christ , as Adam and Eve were one flesh . Of which espousal and union of the Church with Christ , the institution of marriage was but a figure and type . And Adams saying to new made Eve ; This is now made bone , &c. Gen. 2. 23. but a prophecy ; And her being made out of Adams side , but an allegory of the Churches springing out of Christs side , pierced on the Cross , ( so much observed by St. John. Jo. 19. 34 , 35. 1 Jo. 5. 8. That water and blood , which came from thence first begetting , Jo. 3. 5. and then nourishing , Jo. 6. 35. the Church his Spouse ) . And mans being made head of the woman , but an emblem of Christs being Head of the man , 1 Cor. 11. 3. that is , of mankind his spouse : whom , according to the ancient custome of not receiving a dowry with , but paying one for the Virgin Gen. 34. 13. Exod. 22. 16. Christ is said to have bought with a dear price , 1 Cor. 6. 20. even by giving himself for her Eph. 5. 25. that hereafter she should be wholly for him . But yet tho she is betrothed already by the pledge of the spirit , yet the marriage is not consummate , nor to be celebrated but in Paradise ; where the first was . This second Eve being as yet but in the forming , as it were , out of a crooked Rib by the hand of God ; Gen. 2. 21 , 22. in cleansing , and purifying , and making white , forgetting her own people and her Fathers house . Ps. 45. 10. so reproachful unto her future splendors , &c. that she may be presented , at that day not having spot or wrinkle , or any such thing , a chast Virgin , &c. See 2 Cor. 11. 2. Eph. 5. 27. in dressing and putting on her wedding Garments , that she may not be found naked ; as , upon her fall , she was in Paradise . See 2 Cor. 5. 3. Rev. 3. 18. Rev. 19. 7 , 8. -16. 5. Matt. 22. 11. Head and Members . This every where occurring . Root and Branches . The new stock into which we are ingrafted and planted by Baptism , see Jo. 15. 1. &c. Rom. 6. 3 , 4 , 5. -11. 17. -15. 12. Foundation and Building : built up a Temple , to be no more profaned and defiled , 1 Pet. 2. 4 , 5. 1 Cor. 3. 16 , 17. 1 Cant. 8. 9 , 10. Rev. 21. 9. 10. Eph. 2. 20 , 21. and Christ the Corner stone , in whom the two side-walls of Jew and Gentile are joined . Eph. 2. 14 , 15. Elder and younger Brethren , in respect of God our common Father . Jo. 20. 17. The honor of which we shall the more value , when we consider such a a contemptible Prodigal , upon this relation only , so royally entertained . Luk. 15. Called also the first born consecrated to God for the rest . The first fruits ; which under the law represented the whole . Rom. 11. 16. 1 Cor. 15. 20. Rom - 8. 29. Hence all thing done by him , from these relations we have to him , are said also to be done by us . received by him to be received by us , done to him , to be done to us ; and done to us , to him . So we now dead to sin . Rom. 6. 1. To the law . Rom. 7. 4. Col. 2. 20. To the world , the affections to it , Gal. 6. 14. Now risen , Col. 3. 1. now ascended and sitting in heavenly places . Eph. 2. 6. Sons of God , Heirs , Gal. 3. 27. See Matt. 25. 40 , 45. Hence all Gods promises are fulfilled unto him , first in his human nature ; and then descend only from and thro him , to us . And all that we return , ( blessings ; prayer , &c. ) ascend and are acceptable only thro him , and for his sake , to God. Eph. 1. 6. -3. 21. But we must know , in this our new Creation and parentage , that ( we being once created , ) in all the business of our Salvation ; as God worketh in us , so we work together with God ; that there is a concatenation and conspiring of Gods grace and our will. That as this new image of God is formed in us by his spirit , so by our endeavors ; and that there is a configuration as effected by him , so required of us . A Configuration to all his vertuous and holy life here ( many singular patterns of which are set down before ) a Configuration to his sufferings and death , Phil. 3. 10. as it is , first in our Baptism , and for sins after Baptism ought to be in the painful fruits of repentance , abstaining from worldly pleasures ; using the body hardly , &c. which are therefore called mortifications . A Configuration to his resurrection and life after it ; In having our conversation in Heaven , Phil. 3. 20. living to God only , no more to affections of this life ; ever worshipping , praising , loving , admiring , glorifying , offering up , and dedicating our selves to God. For so Saints live that are dead . See Rev. 4. 8. &c. -5. 9 , 12. &c. -7. 9. &c. Quicquid gestum est in sepultura , resurrectione , &c. ita gestum est ut configuretur vita humana quae hic geritur . For our participation of Christs merits is only by being his members ( they can be communicated to none else ) ; and our being members necessarily implies conformity , ( in actions , suffering , &c. ) to the Head. For that one should suffer and not the other is quite contrary to the nature of members , 1 Cor. 12. 26. and argues schism in the body . Should any member therefore so presume on the obedience or sufferings of the head , as that himself now needs nor suffer nor obey ; such a one without bearing its part and proportion therein , Col. 1. 24. either never was , or is ceased to be , a true member . Christ did nothing for our salvation , which we are not for it , in some sense , to do also our selves . Gal. 6. 14. -9. 19 , 20. CHAP. VII . Jesus Christ the Melchizedechical Holy Priest , passed into the Heavens , and making Intercession , &c. for ever for us with God. GOD being of infinite Holiness and purity , to shew his hatred against sin , would not admit the approach of sinners into his Sanctuary and presence ; nor accept ( immediately ) of their praiers and service offered to him : which , if any , after Discipline was settled , should have presumed to do , they were no less then to dy for it . See Lev. 3. 10. 1 Sam. 6. 7. Numb . 4. 15. -16. chap. Job 9. 31. -42. 8. But yet being of infinite mercy too , not to shut out sinners thus from all commerce with his goodness , he selected ( from the beginning ) some singular persons , taken from the rest of men [ no man taking this honor to himself but he that was called of God , Heb. 5. 1 , 4. ] and being first anointed , consecrated , and sanctified after an extraordinary manner , and cleansed with great Ceremony ( after the more express delivering of his pleasure in the promulgation of the law , see Exod. 29. chap. Lev. 8. 12. ) who should be ordained for men in things pertaining to God , Heb. 5. 1. -2. 17. who should have the administration of holy things , and nearer access to Gods presence ; should bring unto the Lord the peoples gifts and offerings ; Heb. 5. 1. make attonement and reconciliation for their sins and errors , &c. Heb. 2. 17. Heb. 5. 2. Amongst which ministers of the Sanctuary some were kept at a greater distance ; as the Levite : who had the charge of the Tabernacle and the vessels thereof , and was to minister to the Priest , but might not come nigh the vessels of the Sanctuary or the Altar : [ that they dy not . Numb . 18. 3. ] Some approached nearer as the Priest ; ( confined to Aaron and his seed ) who had the charge of the Sanctuary and of the Altar ; who were to preserve themselves continually undefiled , Lev. 21. 1. &c. and amongst them , all such to be excluded from attendance , as had any corporal blemish , tho but a squint eye , or a flat nose , or a dwarf . Lev. 21. 18. &c. ( The same perfection being required for the sacrificer that was for the Sacrifice , Lev. 22. 20. ) to whom only it belonged , to offer the daily morning and even Sacrifice , and all other the peoples offerings upon it , and to make attonements for them ; to sound with Trumpets ( which none else might use ) over the burnt and peace-offerings ; [ that they might be for a memorial to the people before the Lord. Numb . 10. 10. ] In sin-offerings to carry some of the blood into the outer Sanctuary , and to sprinkle part thereof before the Lord before the Veil , and to put also of it on the horns of the Altar of Incense before the Lord : Morning and Evening at the time of the sacrifice , to burn incense before the Veil upon the Altar of the Sanctuary ; to dress the Lamps morning and evening , and every Sabbath to renew the shew-bread before the Lord ; to discern between clean and unclean ; holy and unholy : At the coming out of the Sanctuary , lifting up their hands towards the people , and putting Gods name upon them solemnly in a set form Numb . 6. 6 , 24. &c. 2 Chron. 30. 27. Ecclus. 50. 5 , 19. &c. 1 Chron. 23. 13. to give the sacerdotal benediction ; And as solemnly to bless , so also to curse . Deut. 27. 14. This for the Priest. But the High Priest approached yet nearer to the Lord , much distinguished from the rest in his typical garments , who once yearly , on the grand day of Expiation , was to enter within the Veil into the Sanctum Sanctorum before the glory of the Lord , appearing between the Cherubims ( he first making a cloud of Incense , ) and there to present and sprinkle with his finger 7 times upon the mercy-seat it self , and seven times on the floor before it . Lev. 16. 14. the blood of the sacrifice made for the Priest and the people before the Lord ; and to make attonement with it for the Priests , and for all the people ; and not only for them , but also for all the holy things ; the Tabernacle , the Holy Sanctuary , the Altar it self ; to purge and resanctify , and ( as if God was also displeased with these for sin ) to reconcile them Lev. 16. 20. with blood ; to hallow them ( saith the Lord ) from the uncleannesses and transgressions of the children of Israel in the midst of whom they remained ; Such a contagion is our sin to the whole creation . See Levit. 16. 16 , 19. and when he went in , he was to bear the names of the children of Israel engraven , and upon his two shoulders , and again engraven like the engraving of a Signet upon the brestplate of judgment upon his heart , [ for a memorial of them before the Lord continually . Exod. 28. 12 , 21 , 29. ] He was also to have engraven upon the front of his Miter in Gold , Holiness unto the Lord. [ And it shall be upon Aarons forehead that he may bear the iniquity of the Holy things of the children of Israel . See Numb . 18. 1. Lev. 16. 16. And it shall be alway upon his forehead , that they may be accepted before the Lord. Exod. 28. 38. ] And besides these Urim and Thummim were likewise to be upon his heart ; and in any thing doubtful the people were to repair unto him , and he by Urim was to ask counsel for them before the Lord , and according to his word they were to do . Lastly , the benediction of the people was in a special manner conferred by him . See Lev. 9. 22. Ecclus. 50. 5. &c. Therefore in this Ceremony twice ( viz. after the ending of the Sacrifice , and again after his coming out of the Sanctum Sanctorum ) He solemnly in Gods name blessed the people . See Lev. 9. 22 , 23. Upon Aarons first solemn blessing them , fire came out from before the Lord to abide on the Altar for ever , vers . 24. Now what was said before of the Levitical Sacrifice is here to be said again of the legal Priests . They continuing sinners as well after , as before , their consecration ; and offering for their own faults , as well as for the peoples , Heb. 5. 3. ( a sinner for sinners ) were in themselves ineffectual Intercessors before God ; and , as it was impossible for those sacrifices to take away sins , so for such Priests ( being sinners and daily consorting with sinners , and free from , only some , not all defilements ) to make any attonement ; but only in relation to , and as types of , the other Priest to come , who only was without blemish , holy , undefiled , and separate from sinners . Heb. 7. 26. Add to this that the service they did in this office , was very incompleat ; For they were not Intercessors before the Lord for all Nations , but presented only the names of the twelve Tribes of Israel ; and for them they knew not every ones diverse confessions and requests ; nor were able to make particular recommendation of these . Or if to recommend , yet had no ability to help subnexed to their Intercession for them : which ( we shall shew ) . is a priviledge of the true Priesthood : which is alwaies joined with Royalty and power . They entred into the Divine presence but once a Year , and presently came out again , did not abide , and wait , and sit down there , to be perpetual Advocates with God for the people . And then the place , they went into , was not the true Sanctuary which the Lord pitched Heb. 8. 2. who , tho he is every where in his essence , yet is he only in Heaven as his dwelling place . 1 King. 8. 39. then hear thou in Heaven thy dwelling place . The place of the appearance of his glory and Majesty , of his Court and Attendants ; of his throne where he gives audience unto all his Creatures , is there . But their sanctuary served only unto the example and shadow of Heavenly things . Heb. 8. 5. And the glory in it was but a shadow of his glory . 2 Cor. 3. 10 , 11. Lastly , the Requests , they made in it , were rather about temporal then eternal things , about present and corporal , not future and spiritual . No new Canaans for us , no new Jerusalems ; no new eternal places of rest prepared by them ; no conferring also on all the people their Brethren , that sacerd●…tal Honor to wait for ever on God in his holy Temple , which is the complement of all our felicity . These benefits were reserved to crown the intercessions of another High Priest , of an higher Order . In the fulness of time therefore came the substance , of whom these were types ; 1. As a Sacrifice without spot , so a sacrifice without sin ; pure , without all blemish , not a bone of him broken , unharmable , undefiled , separate from sinners ; not after a while decaying , but continuing for ever , at this day , at this hour ; The same yesterday and to day and for ever . Heb. 7. 24 , 26. -13. 8. 2. Tho thus perfect and perpetual ; yet ( which is strange ) 1. one of our selves : a man as we ; raised up from the midst of us ; of our brethren . Deut. 18. 15. For this was altogether necessary for such an office , in which he was to be the Representative of his brethren . Therefore the legal High Priest appeared before the Lord , not only in his person like unto them ; but with all their names engraven upon his brest ; and this ( saith the Text ) for a memorial of them before the Lord continually , Exod. 28. 12 , 21. and therefore the Apostle puts in the definition of an High Priest , Heb. 5. 1. [ Taken from amongst men ] . 2. Again , one he was that was to be compassed with infirmity , ( for a while at least ) ; that standing before the Lord he might have all compassion in him toward those , for whom he officiated ; might be the more earnest ; the more constant , and diligent ; and know how more tenderly to present to the Holy Majesty the temptations , the miseries himself had experienced ; and they also might have more confidence to commend their suits unto him , as being their brother ; and once , as they , straitned . Therefore 't is a Rule , Heb. 2. 11. [ He that sanctifieth and those who are sanctified are all of one ] and therefore this Priest , for as much as the children were partakers of flesh and blood , did also himself likewise take part of the same , v. 14. not the nature of Angels but of man , v. 16. and was not ashamed to call them Brethren , ver . 11. and to be made like unto them in all things , v. 17. and that for the foresaid ends ; that he might be merciful , be faithful , unto them . Heb. 2. 17 , 18. -5. 1 , 2. -4. 15. Besides : Before Gods justice no intercession could be effectual without merit ; ( therefore mediation of sinners for sinners profits not ) nor no merit , but in a condition and nature liable to temptations and sufferings ; ( at least such merit not serviceable in the behalf of men , where his merits are not in the same kind , as their demerits were ; ) and therefore there is the same reason of the humanity of our Savior , for his being a Priest , as for his being a sacrifice . 3. Thus being man , and man clothed with infirmity ; fitted for this office ; he was not appointed by himself , but called ( as other Priests were ) to this office ; and anointed by God. Heb. 5. 4 , 5. Heb. 3. 2. 2 Pet. 1. 17. Act. 10. 38. But far more glorified and honored in it , then any before him ; God now anointing a Priest once , and for all ; Heb. 7. 28. and not to the same order , of which the former were ; ( in many things , as is shewed before ) deficient , but to the very best , that of Melchisedeck , i. e. a Priesthood everlasting and royal ; and that had power joyned with Intercession ; and the honor of sitting down by him , to whom he officiated . For this man was counted worthy of more glory then any before , as being the builder , and afterward , upon its ruin , rebuilder , of this house over which God thus made him Lord. Heb. 3. 3. Thus made a Priest ; now let us view the exact discharge of his office in the several parts thereof ; and first the Priests office ( for expiation of sin , &c. ) being first to offer the sacrifice ; and then to carry the blood thereof into the Sanctuary , and there make an attonement and intercession with it for the offenders . He therefore first offered the sacrifice , a sin-offering upon the altar of the Cross , such as never Priest offered before him : neither for the worth of it ; being all-sufficient , ( never any more sin-offering required after it , nor never any beneficial before it , but only thro it ) : nor for the nearness and dearness of it to the Sacrificer . Abraham , the rigidst example we have , only offering to offer his son ; But this Priest offered himself , and that voluntarily , and that coming out of the bosom of his Father , from the glory he had with him long before the world ; i. e. coming out of the Sanctum Sanctorum to do it : ( as wanting something when he was there before ( notwithstanding those rivers of blood of Bulls and Goats that were shed before ) with which to appease his Fathers justice ) out of the infinite love he bare to sinners . [ Now once , saith the Apostle , in the end of the world he appeared to put away sin by the sacrifice of himself , Heb. 9. 26. ] and that sacrifice of himself by himself offered . See Heb. 7. 27. Eph. 5. 2. Jo. 10. 17 , 18. But his high , and that Melchisedechical i. e. eternal , Priesthood did not so much consist in this transitory act at the Altar , which any Priest might execute ; but in the second carrying and appearing with the blood in the Sanctum Sanctorum before the Lord , &c. only performed by the High Priest. Therefore the Apostle placeth upon him Priesthood after Melchisedecks order ; which could not be till he was King as well as Priest ; not till after he was first risen from the dead , and made perfect ( at which time also he was made King and Lord ) when ascended and made higher then the Heavens , he had now no more conversation with sinners ; was harmless , i. e. no more to be hurted ; undefiled , i. e. that needed not to intermit , for this at any time , his office . See Heb. 7. 26. when , as before he had become weak , suffered and dyed for us , so now he lived for evermore ; and was set down on the Majesty on high , in the Sanctuary which the Lord had pitched ; and there had received all power , to help , to protect us ; all gifts to showre down upon us . We have such an High Priest ( saith he ) : Such an High Priest becomes us . In this was his honor and glory above all Priests before him : and in this the certainty of our Salvation ; when he is not only the meritorious cause , but the efficient ; nor only the price , but Author of it . See Heb. 5. 4 , 5. comp . 9. Heb. 5. 5. comp . Act. 13. 33. and Ps. 2. 7. comp . 8. ask of me , &c. Heb. 5. 9 , 10. being made perfect , called &c. Heb. 6. 20. forerunner , made &c. See Heb. 8. 1 , 2 , 4. and 7. 26. Ps. 110. 4. comp . 1 , 2. Heb. 8. 6. such a ministry following such a mediatorship . ) Our Saviors death perfected his Oblation indeed but not his office ; nor , our Salvation . And it is since that , that he daily procures , as we repent and believe , the application of the meritorious sacrifice to us , which he then made for us ; and we are said no less to be saved by the sprinkling of his blood , which is done in the sanctuary now continually ; then by the shedding of it which was done on the Cross. See Heb. 12 , 24. ●… Pet. 1. 2. Heb. 9. 19 , 23. -13. 12. The price of our redemption was then laid down sufficient to satisfie justice , but not yet carried in and accepted by grace : ( for tho the sacrifice was sufficient for all , yet it is effectual only to some [ i. e. Believers ] ; for whom as it was provided at first by meer grace , so by meer grace the satisfaction thereof ( being none of theirs ) is to them applied , Heb. 2. 9. ( from whence Gods free grace , notwithstanding our Saviors merits , is so often put for the cause of our Salvation , see Rom. 4. 4 , 16. ) before the throne of which grace he now went to appear with it . But then many things there are , besides the expiation of sins past , also necessary for the compleating of our salvation ; which we are said to owe chiefly to our Saviors intercession : therefore , as we find our justification and remission of our sins ( committed before our conversion ) ordinarily imputed to Christs death and resurrection ; so , our salvation ; all the strengthning of us in our new life ; that abundance of grace whereby we now serve God ; our consolation and protection in all afflictions , from all our enemies , in the service of him ; the remission of our sins , when after baptism and conversion relapsing into any faults , &c. are ascribed to our Saviors living evermore in this office of intercession , and to his sitting now at Gods right hand with all power . See 1 Jo. 2. 1. Rom. 5. 10. -8 , 31. yea rather that he is now at the right hand , &c. and who now can separate ? for he is able to the uttermost . Heb. 7. 21. Jo. 14. 10. This , that we may not so look on the past benefits of our Savior , as not also to acknowledge , give thanks , and rejoyce in his present service for us ; ( which remainder of service to be performed after his passion he seems to intimate in that somewhat obscure speech to Mary Magdalene . Jo. 20. 17. Touch me not for I am not yet , &c. i. e. the time of embraces and your full enjoyment of me is not ( as you suppose it is ) yet come , see Rev. 19. 7. for all my business is not done , &c. ) and may behave our selves as gratefully toward one from whom we have received so rich favors ; so also dutifully towards one , on whom we depend for more . Now then to view in order the several offices this High Priest after his sacrificing did and doth for us : First then ( the Holy Priest entring into the Sanctum Sanctorum thro the vail ) so the flesh of the Son of God , being a vail , Heb. 10. 20. which contained within it , and hid , his Deity , was then rent , and this Holy Priest now thro it , Heb. 9. 12. reentred into his former Majesty and glory before covered by it . Again upon the renting of this vail , Matt. 27. 50 , 51. presently that in the Temple , that severed the Holy from the most holy , place , was rent also ; by which , ( the place within being now laid open and made common ) was signified both a voiding of that former service of the Levitical High-Priesthood ; and that the way was now admitted for this new Priest , having already slain his sacrifice , Heb. 9. 8. into another true Sanctuary , into a Sanctuary of the Lords own erecting , not at all made with hands ; Higher then the heavens ; to which sanctuary he passed thro the outer Tabernacle of these ( which likewise was not made with hands ) see Heb. 8. 2. -7. 26. -9. 11 , 24. of which supercelestial sanctuary both that which was pitched by Moses , and that built by Solomon were representations ; figures , examples , shadows , Heb. 9. 23 , 24. -8. 5. both made ; one according to the pattern shewed to Moses in the Mount , where Moses saw God as in a Sanctuary : See Ps. 68. 17. And God is said to descend upon it : Exod . 34. 5. -33. 21. as afterward upon the other , in a cloud to speak with Moses ; the other to David 1 Chron. 28. 19. in a design . Of which heavenly Sanctuary we may have a divine sight a far-off from the several visions and apparitions of Gods glory : both those in the old Testament , see Esai . 6. 1. Ezech. 1. 4. -10. 1. &c. and those in the new to St. John. For 't is worth the noting that not only Gods glory on the Mount to Moses , Ps. 68. 17. but in the heavens to St. John , appeared still as in a Temple , or Sanctuary , see Rev. 6. 9. -7. 15. -8. 3. -9. 13. -11. 1 , 19. -13. 8. -14. 15 , 18. -4. 5 , 4. where is mention of the Court , of the Altar of burnt-offerings . Rev. 11. 1. and 6. 9. of the Altar of Incense ; upon which were offered Incense together with the Saints prayers , see Luk. 1. 9 , 10. comp . Rev. 8. 3. of the Ark of the Covenant ; upon the top or covering of which was the Mercy-Seat , or propitiatory , or throne of grace . For the Ark , Cherubims , &c. did alwaies represent a Throne or triumphant Charet ; which besides the Cherubims ( winged for flying , and footed in such a manner for running ) , had wheels also , for which see ( besides Ezek. 1. chap. in whose visions were oftentimes removals of this Charet or Throne from place to place , and Dan. 7. 9. ) 1 Chron. 28. 18. where the Ark is called the Charet of the Cherubims . The Cherubims ; the 4 Beasts ( the same with Ezekiels and Esaiahs ) by whom Gods Throne was supported , of all Creatures his nearest and most vigilant Rev. 4. 6. Ezek. 1. 10. attendants ; who gave out Gods orders to the rest of the Angels Rev. 15. 7. of the Candlestick with 7 Lamps of fire burning before the Throne ; the representation of the Holy Ghost as appears by Rev. 1. 4. -5. 6. Ezek. 4. 2 , 10. comp . with 6. Act. 1. 3. And , ( which never appeared in the former visions of the old Testament ) of a Lamb that was slain before the Throne ; and about the Throne on either side of it of 24 Presbyters in a Semicircle , sitting on seats representing the Church Triumphant : and the Session of the President and the Elders in the Jewish Synagogue or Consistory ; and afterward of the Bishop and his Presbyters in the Christian Churches : these encircled with a guard of millions of Angels Rev. 7. 11. Rev. 5. 11. Habited all like Priests as also our Savior himself was in another vision , Rev. 1. 13. Exod . 28. 40. in linnen garments to the foot , white and resplendent ; and girt about the paps , Crowns on their heads . See Exod. 28. 40. like those of the Priests for ornament and for glory : Bearing his name on their foreheads , Rev. 22. 4. ( as the High Priest did holiness unto the Lord ) Palms and Instruments of Musick ; and Vials full of Incense in their hands , celebrating divine service in this Temple ; praising God , and the Lamb ; and offering to him ( as the Clergy here do ) the praiers of the Saints ; Praising the Lamb for the redemption of themselves , and of mankind . Rev. 5. 9 , 10. comp . with 1. 6. Ready to comfort John about the power of the Lamb , Rev. 5. 5. and to instruct him concerning his suffering Brethren . Rev. 7. 13. see Rev. 4. 4. -6. 11. -7. 9. -15. 6. Having thus made a description of the place , ( the heavenly Sanctuary and the propiatory or throne of grace there , over the Ark compassed with 4 Cherubims , &c. ) according as the Lord Jesus was pleased to represent it to St. John : Here first now let us imagine to enter and present himself this great High Priest soon after his work finisht upon the Altar of the Cross ; such as he is described , Heb. 7. 26. Holy , unharmable , undefiled , separate from sinners , needing no washing first , as the Legal did ; arrayed with all the truth and substance of those things , which were typified by the ornaments of the legal High Priest , bearing our names upon his shoulders . Esai . 53. 6. -9. 6. Esai . 63. 9. and again engraven as a Signet upon his heart , according to Cantic . 8. 6. Hagg. 2. 23. for a memorial of us before the Lord continually . Exod. 28. 12 , 21. Having engraven upon his Miter Holiness [ pure and never stained ] unto the Lord , that so his holiness may bear the iniquities of our holy things , and we in and by it may be accepted before the Lord ( he being made unto us wisdom and righteousness and sanctification and redemption . Numb . 18. 1. Exod. 28. 38. 1 Cor. 1. 30. Rom. 5. 19. ) appearing again a Priest with the restord Urim and Thummim Ezra 2. 63. upon his heart , light and perfection ; perfect wisdom and perfect righteousness ; opening the book of all Gods secrets , and shewing them , as he pleaseth , to his Brethren , Rev. 5. 5. -1. 1. Numb . 27. 21. by the Holy Ghost , Jo. 16. 13 , 14. as it first hears and receives from him . thus passing thro the outer Sanctuary of the heavens , Heb. 9. 11. whilst it is proclaim'd before him , Behold the Lamb of God , &c. my servant whom I have chosen : my Beloved in whom my soul is well pleased , Let us imagine him , I say , in such equipage to appear in this Sanctum Sanctorum before that Mercy-Seat , that throne of grace , and to appear in the presence of God there , not for himself , but for us , saith the Apostle , Heb. 9. 24. -8. 1. for himself had that glory there with his Father before the world was , and came down out of his bosom for this purpose ( for he that would ascend thus must be such a one that descended first ) that he might return thither with these new engagements upon him , with a great many names besides his own , new relations and new kindred , entring in thither now for his poor Brethren . Thus entred , first into this Sanctuary he carries with him not only the blood , but the whole sacrifice , being restored unto him , ( after he had offered it as an entire Holocaust , and poured out all the blood thereof at the foot of the Altar ) to offer it here a second time to the acceptation of his Father . See Heb. 8. 3. comp . 9. 7. carries it with all the wounds , and piercings made in it as honourable marks of his sufferings , and remembrances thereof to his Father , ( which 't is probable that his glorified body still retains ) ; appearing in his Father sight a Lamb as it had been slain . See Rev. 5. 6. as also he appeared before for confirming the faith of his Disciples , Jo. 20. 27. to which the Apostle alludes , Gal. 6. 17. and ( likely ) shall appear at the last day , to the everlasting reproach of his enemies . See Rev. 1. 7. In memory whereof also the very Altar ( the Cross ) is imagined to be that , which is called the sign of the son of man , Matt. 24. 30. and which shall appear in the heavens , and be carried before as his royal Ensign in his procession to the last judgment . Which Sacrifice since he appoints here ( in the consecrated elements ) to be shewed forth by his Priests in our Sanctuaries before God , in commemoration of him ; how much more in that above is it solemnized for us by himself our High Priest ? That as the bow was set in the Cloud , that God looking upon it might remember his Covenant , and forbear to bring a second deluge upon the earth , Gen. 9. 16. and the blood of the Paschal Lamb was stricken on the door posts , that the Lord seeing it there might pass over them with his plague ; So when he beholds these wounds , ( given our Savior for our sin ) displaid before him , he may forbear to revenge sin any more upon his Brethren . And if Pilate shewing that our suffering Savior with an Ecce Homo thought the beholding such a pitiful and cruel spectacle was enough to have melted the hardhearted Jews his malicious enemies into some mercy and compassion , so as to prosecute his death no further : How much more will such a pale and wanner sight , as was seen afterward upon the Cross , of an only Son voluntarily undergoing all this for our sin , move a pitiful and merciful father no further to prosecute the vengeance thereof upon his brethren , upon his own members ? A second Action there is sprinkling of his blood upon , and before , the Mercy-Seat , not 7 , nor 77 times , but continually : and note that all blood-shed , when it comes before the Lord , hath a loud cry . See the blood of the Saints , Rev. 6. 10. And Abels . Gen. 4. 10. And the Apostle compares the sprinkling of our Saviors blood , for its speaking and crying , unto the sprinkling of Abel's , tho His cried not the same way ; for it pleaded for mercy as the other for vengeance . For we receive a true attonement , are sanctified , are purifyed ( as many of us as serve the Lord ) by the sprinkling of the blood of Jesus . See 1 Pet. 1. 2. Heb. 12. 24. -13. 12. [ Not that our Savior there really sprinkled his blood for us , let none grossly imagine this , for flesh and blood enter not into heaven , 1 Cor. 15. but that he now by it ( poured out by him on the Cross , ) in the heavenly Sanctuary procures all the effects , obumbrated by the former sprinkling of the blood of the legal Sacrifices . ] Therefore t is observed that the Apostle saith he entred by it , not with it . Heb. 9. 12 , 23. Who is therefore called , for this Celestial ceremony before the propitiatory , or throne of grace , our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation . 1 Jo. 2. 2. and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory . Rom. 3. 25. Thus he sprinkled his blood to make attonement for , and to sanctify , us ; but , as we read that the legal High Priest purified also the Sanctuary it self , and reconciled the Holy place ( said to be defiled by being in the midst of the peoples uncleanness . See Lev. 18. 25 , 28. ) the Apostle makes this also run parallel for our Savior , Heb. 9. 23. by which , as is signifyed the purifying of all the Creatures and particularly of all our imperfect holy services unto us , so perhaps something more may yet be gathered from , Col. 1. 16 , 20. -2. 10. Job . 15. 15. -4. 18. -25. 5. 2 Pet. 3. 7 , 12. Rom. 8. 22. well considered : for all Principalities and Thrones , i. e. Angels , were made by him at first , and for him : and by him they now consist ; and of them also he is the head ; and by him they are said to be reconciled ; thro him they are now confirm'd in grace , and perhaps at the last day thro him shall be advanced in glory ; And perhaps the upper regions of the world may be said in some sense to be contaminated ( as the earth ) by mans , or the faln Angels sin : to which heavenly things also the vanity , bondage , groaning of the Creatures mentioned Rom. 8. may extend ; which also are said by Peter to be reserved , and that they shall be dissolved , and , as it were , purified by fire . But abscondita Domino Deo nostro , manifesta nobis . 3. After this appearing there with this Sacrifice , and sprinkling of his blood , follows his Intercession also there for us . Rom. 8. 34. Heb. 7. 25. Esai . 53. 12. -59. 16. another office of the Priest for the People , whose making attonement was not without praier , since this also is called making attonement . Exod. 32. 30. and so where we translate making attonement the vulgar renders it praying for , &c. See Lev. 16. 7 , 34 , 17. Quando Pontifex sanctuarium ingreditur , ut roget prose & pro universo coetu Israel ; see Job . 42. 8. Gen. 20. 7. which appears also by the continual practise of the Priests and Prophets praying fo●… the people . Jer. 7. 16. -27. 18. Ezra . 10. 4. Joel . 1. 13 , 14. -2. 17. 2 Chron. 30. 27. 1. And this first in presenting continually his own praiers to the Father for us ; in which respect he is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Advocate with the Father ; as well as the Holy Ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Advocate to the Father here on earth with , or in us : ( As the spirit is also stiled by his title of Intercessor , here ; as he there , Rom. 8. 26 , 27. ) and therefore what office in prayer , when any one sins or suffers , this Advocate doth here on earth residing with us , 1 Jo. 5. 7 , 8. see Rom. 8. 26. the other Advocate doth the same in heaven , residing with the Father and with the same unexpressible zeal . The better to conceive which , imagine Aaron , Numb . 16. 47. when wrath was gone out from the Lord , standing with his Censer in his hand between the living and the dead , and staying the plague : or Moses , that great type of him , Deut. 18. 15. like unto me , his pathetical intercessions , and deprecations so many times for the sinning Israelites : continuing 40 daies at a time with the Lord in supplication for them and for their Priest , see Exod. 32. comp . with Deut. 9. 18 , 20. Numb . 14. 13. &c. and proceeding even to wishing himself accu●…ed in their stead ( as also did St. Paul , but our Savior only was he that really became also a curse for others ) and then be sure our High Priest now makes the same ; nay far greater ; as much more concerned in our safety , being Master over the house , in which Moses , tho a faithful , yet was but , a servant . The exact matter and manner of whose intercessions above , tho it is not manifested unto us , yet what esteem of it and confidence in it may we not have ? [ therefore our Mother the Church thinks fit to finish all her prayers in it ] if we consider , first that infinite love wherewith he now loveth us . ( How can it be silent ! ) Eph. 3. 19. from which neither things present , nor things to come , neither heights nor depths , &c. can ever separate us . Rom. 8. 38 , 35. comp . with 34. 2. The promises which he made in that last comforting Sermon immediately before his death and departure from hence ; the summ of which is to assure his Disciples , and consequently all believers , see Jo. 17. 20. of the great care he would take for them in heaven ; where also he particularly promiseth to pray the Father for them , who was greater then he , [ and therefore they might rejoyce they had such a friend with him , see Jo. 14. 16 , 28. -16. 7 , 26. ] tho he assured them of his Fathers great affection to them for his sake , even in case himself should not pray for them . 3. His long ( many whole nights ) and assiduous practises of prayer here on earth , ( doubtless for them and us , ) tho importuned with so much other business . S. Peters suddain repentance and tears , Matt. 26. 75. came from his intercession , Luk. 22. 32. 4. If we consider the matter of that ( one only long ) praier of his , that is set down , Jo. 17. after his work was finisht here ; and he was to leave his Disciples here on earth to the custody of his Father . Ver. 12 , 13. And , some part of his Church now and till the end of the world having the same necessities ; Many sheep that were not of that fold , of whom he saith also that he must bring them in , Jo. 10. 16. How can he not continue for them the same petitions , till he be made compleat also in the whole Church his body ? Neither praied he then for his Apostles alone , but for them also that should believe on him thro their word , vers . 20. for our sanctification , vers . 17. for our perfecter union with him and the Father in this world , vers , 11. 21. for our glorification with him in heaven , vers . 24. Perfectly knowing every ones infirmities . A particular Advocate as any one of his Servants Heb. 5. 9. sinneth , procuring remission , 1 Jo. 2. 1. and infinitely pitying every ones condition . An Advocate as any one of his is tempted and afflicted , procuring succour , and watching that their suffering may not be beyond their ability , Heb. 2. 18. and perfectly foreseeing all their dangers . An Advocate begging deliverance from future evils ; as he did here on earth for Peter , when Satan would have sifted him [ but I have praied for thee that thy faith fail not ] Luk. 22. 23. and going away ; for his Disciples left behind : [ Father I desire not to have them quite taken out of the world , but keep thou them in it from the evil , vers . 15. from their powerful and invisible enemy , and from all those wolves among among whom I leave them . Think we then the Shepheard of Israel now sleepeth ? But we must not let this pass un noted ; That his Intercession who is alwaies heard , ( for he asketh according to the will of God , Rom. 8. 27. ) never asketh such things , as God hath decreed by no praiers to be exorable in ; As to be capable of his mercies and favors , there are some dispositions prerequisite in the person . See Ezek. 14. 3 , 5 , 14. For such therefore , as want these , our Savior perfectly knowing his Fathers will can ask nothing absolutely , that is against it . Tho with a velleity ( if you will ) now , ( as when he praied in the Garden for himself , or for his enemies when on the Cross , Luk. 23. 34. ) he desires or wisheth mercy even for all , even for those who shall never receive any . Velleity I say , qua hoc vellet , si aliud non obsisteret , but his intercession with an absolute will ( which is alwaies conform to his Fathers , and so alwaies fulfilled by his Father ) is not general and for all ; ( so we might think it frustrated ) but for those that are , or will be rightly disposed , and are , or are to be , of his Church ; ( even as the High Priest carried in before the Lord only the names of the twelve Tribes . ) I pray for them , saith he , I pray not for the world , Jo. 17. 9. not for those , who have the devil for their Father , 1 Jo. 3. 8. not for the man of sin , and those persecutors of his Church ; Against whom we may imagine he now deprecates his Fath●…r in behalf of the Church , in that form , Rev. 6. 10. How long Lord , &c. Ps. 44. 9 , 17. and Zech. 1. 12. How long , &c. which Angel was the Son of God : and receives from him that answer in the Psalmist . Ps. 110. 1. Sit thou on my right hand , till I make , &c. whom he will at last utt●…rly destroy at his coming ; for there is a sin we may not , therefore neither doth he , pray for . 1 Jo. 5. 16. And this much more indears his intercessions unto his , since they are not common for all ; and let us take heed least there be in any of us an heart of unbelief , Heb. 3. 12. either not to enter at all , or to run out of , this fold ; either not to be ingrafted into , or to be cut off from , his body ; and so be made uncapable and loose our share of such dear intercessions and omnipotent praiers , by virtue of which 't is not possible for the elect to miscarry . Matt. 24. 24. 2. And as this our High Priest intercedes and offers up his own praiers for us , so he offers up all ours too . For God , under the Gospel , is served with spiritual sacrifice , as under the law he was with carnal ; both with sin-offerings our Confessions ; and peace-offering , our giving of thanks , of praise and glory unto him ; and Free-will-offerings , our restraint of some lawful liberty , when this any way conducing more to his service ; and whole burnt-offerings , our resignation and dedicating of all we have and are to the promoting of his glory . So our praiers are called Incense , and the morning and evening Sacrifice . Rev. 5. 8. Ps. 141. 2. Our praise the calves of our lips . See Heb. 13. 15. comp . with Hos. 14. 2. Ps. 50. 14 , 15. preferred before all the Herds on the Mountains ; all our words and actions , even to our eating and drinking , required to have a special dedication to God. Col. 3. 17. 1 Cor. 10. 31. And as all our actions , that are by the soul , so all our passions and sufferings , that are by the body , are sacrifices too , and much more properly such , then the former ; so both those mortifications and crucifyings of the flesh by our selves , whether for the wiping away , or for the prevention of sin , and killing of our brutish lusts now instead of slaying of beasts , or our patient and contented undergoing those sent from God for sin , are no mean sacrifices : see Ps. 51. 16 , 17. Thou delights not , &c. The sacrifices of God are a broken spirit ; a broken and a contrite heart , &c. And those sufferings in the flesh from others , ( for righteousness sake , or for the glory of God , or for the benefit of our Brethren , ) when we instead of the blood of Beasts , offer up our own to God ; and undergo Martyrdom for his sake , this is the highest sacrifice of all , and so St. Paul calls his . 2 Tim. 4. 6. Phil. 2. 17. 2 Cor. 12. 15. And these sufferings also our Savior presents to God , as he doth those of his own body ; for we also are his body , and as he offers up himself , so us , to the Father . Tota congregatio societasque sanctorum , universale sacrificium offertur deo per sacerdotem magnum . Aug. Civ . Dei l. 10. And as spending of our lives for God and our Brethren ; so the spending of our Estates ; all our Alms , and charities are Evangelical Gifts , and Oblations , and Sacrifices ( therefore many times anciently made by Christians at the Altar . ) See Heb. 13. 16. Phil. 4. 18. [ I have received , &c. the things that were sent from you an odour of a sweet smell , a sacrifice acc●…ptable , &c. ] All our doings , then , and all our spendings ; our souls and our bodies , Rom. 12. 1. the spending of our lives and of our estates ; all these make up one compleat Holocaust , which we owe unto God under the Gospel ; ( of which those under the Elements of the world were types , and in which they are fulfilled ; ) after that our Savior had first begun to us ; and sacrificed , instead of Beasts , himself . 1 Pet. 2. 5. Col. 1. 24. Now these the peoples sacrifices under the Gospel , as those under the Law , must of necessity have a Priest to offer them for the reason mentioned : not only because they are so nothing worth , the best we can bring of them ; and so unprofitable when we have done all we can ; and God so self all-sufficient without them ; whose offerings to him whatever are only his gifts to us 1 Chron. 29. 14. ( all of us but our sins being his ; ) but because , by contagion of sin in us they are also all unclean ( for who can bring a clean thing out of an unclean ? Job . 14. 4. ) and he so pure and so holy ; that we are in the same condition as Uzziah 2 Chron. 26. 18. or Nadab and Abihu , unless there be one to bear the iniquity of our holy things , and thro whose merits towards God , and Gods love unto him , they may be accepted . To whom , methink , God speaks as Moses . Exod. 19. Do thou come up , &c. but let not the people , least I break forth upon them . And unto us as disguised Joseph did to his brethren ; see not my face unless you bring your Brother with you . Or as God to to the Friends of Job . 42. c. 8. v. Take with you a sacrifice and go to my servant Job , and my servant Job shall pray for you , for him I will accept ; or as to Abimelech concerning Abraham . Gen. 20. 7. He is a Prophet and he shall pray for thee , and thou shalt live . For these intercessors were set down for types of this supreme Mediator . By our Savior therefore all these our Sacrifices must be offered , or by us in his name , which is all one , Phil. 1. 11. and that , not only our praiers and petitions , where we need and ask something , that they may be heard thro Jesus Christ our Lord ; but our giving of thanks and glory to God ; ( Alas what glory can we give ? ) where we present something , that they may be accepted . We then first come to him ; and he offers them for us : so we are said to praise , to give thanks , to give glory to God , by him . See Heb. 13. 15. Rom. 1. 8. Col. 3. 17. 1 Pet. 2. 4 , 5. Therefore he stiles himself the way to the Father . Jo. 14. 6. and the door Jo. 10. 9. thro which we must pass . And to God be glory in the Church by Christ. Eph. 3. 21. The tongue being in the head , that speaks for the body . 3. But thirdly , he not only presents and delivers our petitions for us , &c. but he hath procured for us free admission to the Father , to deliver them our selves ; not in a body by presence indeed as yet , but by the spirit ; Eph. 2. 18. and sent us unto the Father to ask any thing in his name ; see Jo. 16. 23 , 24 , 26 , 27. ( according to which the Church directs her praiers not to him ( as he saith vers . 23. ) but to the Father ) telling us that the Father himself for his sake , loveth us , vers . 27. Eph. 1. 6. Rom. 8. 39. love of God which is in Christ Jesus our Lord. In this far outdoing the mediation under the law , where Moses indeed went up , but the people were rail'd out , and trembling and quaking stood afar off : which preeminence of us the Apostle often intimates in the Epistles . Heb. 12. 17. By him therefore now we also are said to draw nigh unto God ; to have access to the Father ; access with boldness ; to come boldly unto the throne of grace ; into the Holiest , Heb. 10. 19 , 22. all our words and works to be accepted , if done in his name , &c. See Heb. 4. 16. Eph. 5. 20. Heb. 7. 19 , 25. Eph. 2. 18. -3. 12. Col. 3. 17. And for these causes above-said it is , that the Church so often in all Divine service repeats that holy dear name ; and St. Paul ( 't is noted ) in his Epistles above 500 times ; because to , by ▪ thro , and in Him and his name are all things , said and done , and to be done , that are well and acceptably done . Which name be it blessed for ever . 4. After these acts of this High Priests intercession , let us now proceed to the fruits and benefits thereof . And first . As the legal High Priest first after he had offered the sacrifice , and again after he had carried in the blood into the Holyest , blessed and put Gods name upon the people . Lev. 9. 22. &c. Numb . 6. 27. So our Savior ( answerable to the first ) before he went into the Sanctuary , Luk. 24. 50 , and at other times blessed his people ; and ( answerable to the second ) also doth it since his going in ( blessing us from it , because , by his everlasting Priesthood needing to make no more offerings , he is not to come out of it , till the consummation of all things ; when he will yet in a more transcendent manner give us his blessing : ) See Act. 3. 26. and what the blessing , that he sent us , was , see Act. 2. 33. Upon whose blessing us from above , that fire Act. 2. 2. descended upon the Apostles , and consequently upon his Church ever since ; of which that material one which came out from before the Lord upon Aarons first blessing was a type , Lev. 9. 24. Imagine him then ( first ) now speaking from Heaven , putting his Fathers name upon us , and pronouncing that form , Numb . 6. 24. and then after it , all those spiritual and temporal blessings and deliverances of his Church here , showred down by him ; but above all that fire of the Holy Spirit for ever burning upon the Altar of our hearts , and hallowing all our sacrifices , and elevating them unto God ; the manifold gifts and graces of which are mentioned elsewhere . Only here take notice , 1. Of the time of their collation ; and that was after his being ascended , and entred into the Sanctuary and having interceded there . See Jo. 7. 39. -16. 7. Act. 2. 33. Eph. 4. 7 , 8. Jo. 14. 28 , 29. So that we have and do receive far gre●…ter advantages by his absence and service there , then we could by his corporal presence here ; ( Blessed be God by whose wisdom all things serve for our good ! ) as also appears in his Disciples ; far more expert in knowledg ; powerful in working , ( according to the promise Jo. 14. 20. ) after his departure . 2. Of the manner of their conveyance ( which will much advance our confidence , if we consider our near relation . ) For we receive them not by his procurement only from the Father , but even from his own hand . Every good and perfect gift cometh from the Father , &c. Jam. 1. 17. but thro , and by immediate donation of the Son ; and by the same way as all our praiers and sacrifices ascend , and enter in , blessings come forth of , this Sanct●…ary . Upon his asking all things are given him , Psal. 2. 8. ( whom the Father alwaies hears ) and at his own pleasure he dispenseth them . Act. 2. 33. ●…ph . 1. 3. And this , the having in his own power the gift of all things ( from whose hands we may be sure we shall want nothing ) belongs peculiarly to the tenure of his Priesthood ; being Melchisedechial and joyned with Kingship , Sacerdotium Regale , or Sacerdotale regnum , i. e. having royalty and power joyned with it ; as before the law these two were joyned in the Princes of families , so after the law they are united in Christ , a King over all ; but Him , whom , as a Priest , he serves . Therefore we find him sitting at the right hand ; and the promise of having his enemies made his footstool so frequently joined with his Priesthood and intercession ; for to shew the everlasting power of his Priesthood . See Heb. 8. 1. Rom. 8. 34. Ps. 110. 1. comp . with 4. Act. 2. 33. Ps. 2. 8. Therefore since he ever liveth to make intercession , he is able to save ( saith the Apostle ) not willing only , Heb. 7. 25. Able to succour , Heb. 2. 18. see Jo. 17. 2 , 24. Father I will that , &c. Jo. 14. 13 , 14. [ If ye shall ask any think in my name ( his asking or our asking in his name is all to one effect , as is shewed before ) I will do it ] where he shews both his dependance on his Father as a Priest , and power over all things else as a King. Besides this officiating as an Intercessor ; in Heaven as a Sanctuary , ( as he is High Priest ; ) wherein he is compared to Aaron ; Our Savior , ( by the same Apostle in his treatise of his Priesthood ) is called the Captain of our Salvation bringing many sons of God unto glory . Heb. 2. 10. Lord of the houshold of God ; and conducter of them into a promised place of rest , and forerunner entred before them into Heaven , as it is the land of promise ; and this as he is a regal High Priest , wherein he is compared to Moses , and Joshua his successor , conducters of Israel towards Canaan . See Heb. 2. 10. -3. 1 , 2 , 6. -4. 8 , 9 , 14. -6. 20. comp . with Heb. 12. 1 , 2 , 18 , 22 , 25. -11. 14 , 16. We being in this world after our deliverance from Egypt , the dominion of Satan and sin ; and passing thro the Red Sea of Baptism , 1 Cor. 10. 2. yet , as in the Wilderness ; a dry and thirsty land where no water is ( as the Psalmist spiritually complains of it , see Psal. 63. 1. -39. 12. -119. 19. whoever take it for any thing else much mistake it ) now under Christ ( I speak of him according to his manhood ) our Conductor ; as they were under Moses and Joshua : ) and all things that were done there were examples . 1 Cor. 10. 6 , 11. First therefore as Moses , [ when the mount of God burnt with fire , nothing but blackness , and darkness , and tempest ; nothing but wrath and judgment towards us , and fear least the fire of the Lord should break forth upon us , having all sinned as Israel had , and none durst draw near to speak for us . ] Behold him coming forth out of the midst of us ( the true Mediator ) and going for us into the Mount ; and there like Moses , Exod. 32. 30. making an attonement for us . And tho there is yet to come another shaking of all things , shaking heaven and earth and all in pieces under this second Moses , Heb. 12. 26. far more terrible then that under the first ; wherein he shall come in judgment to destroy his enemies , from which then there shall be no Mediator to hinder him , as Exod. 32. 10 , 11. yet then to those that obey him , this Mount Sinai shall be changed into Mount Sion , and the city of the living God , &c. see Heb. 12. 22. &c. where are such and such glorious company . And thither shall he also carry up his Brethren after the remainder of the 40 daies , or 6 weeks of his abode there are expired . Meanwhile from thence , not from an higher place of the earth , but from the highest heaven into which he is gone up , he continually speaks unto us not with that terror as the Angels from Mount Sinai gave the law , but with the soft voice of his spirit , the ministration of which by him is opposed to that of the law by Moses . 2 Cor. 3. 8 , 9. And wo be to all them , that refuse to hear him far beyond those that refused to hear Moses . Heb. 12. 25. -10. 29. 2. And then , as resembled by Joshua or Jesus , ( called so as a type of him ) he is the Conductor also of the people of God into the true land of promise , Heb. 4. 8. the place of rest ; the rest of God. Heb. 4. 5. Into which God hath sworn no unbelievers shall enter . And into this our blessed Savior is entred already before us , and set down ( the posture of resting ) at the right hand of God ; entred not only as a forerunner Heb. 6. 20. or leader ; to give an example , that we should follow him thither ; the Anchor of our hope being already cast within the veil , by the taking possession of this our forerunner . Heb. 6. 19 , 20. But also a forerunner or Harbinger ( as Joshua his type also was ) to view that good land as it were , and there to prepare a place for us , Jo. 14. 2 , 3. in that house where are many mansions ( the heavens that we see , being but a center to it , from whence God looks down upon them as they upon the earth , Ps. 113. ) not any therefore , but an honourable , a choice place there ; see Rev. 4. 4. where the Church-men were sitting on either side of Gods Throne in the midst of all the glorious train of Heaven , and the Angels standing in a circle about them . Rev. 5. 11. -7. 11. ] Father I will , that those be with me where I am , to behold my Glory , &c. Jo. 17. 24. ] not in the same region , but in the same place of it where his glorious body is ; not in the Country only , but of the Court ; following and waiting on the Lamb there where ever he goeth ; ] which is named as some special honour , Rev. 16. 4. -7. 15. -3. 4. And from thence after this place prepared for us , and us for it , he hath promised to come again and accompany us thither in person . ( Thus is he a forerunner to all the faithful , in respect of their bodies entring into that celestial Canaan ; he being the first-born from the dead : but again forerunner ( according to the opinion of antiquity ) of the souls too ; entring into the heavenly Sanctuary , in respect of the spirits not only of all Saints dying since him ( of this no question , ) but of all those that deceased before him from the beginning ; the very first into this Sanctuary ; as none ever entred ( for the cause ) but by , and in relation to , him ; so none ( for the time ) be●…ore him ; which opinion seems to be strengthned from th●… expressions of our Savior concerning Lazarus . That He i. e. his soul. ( as Luk. 21. 43. this day shalt thou i. e. thy soul ) was carried by Angels into Abrahams bosom , as being Father of the faithful ; a place of bliss doubtless , [ being opposed to the other's place of torment , ] wherein Lazarus received consolations ; but now we are said to be gathered unto Christ after this life ; we , and Abraham , and all into Christs bosom ours , and Abrahams , Father . See 2 Cor. 5. 1. &c. Phil. 1. 23. Act. 7. 59. Eph. 1. 10. Again ; as 't is said in general . Heb. 9. 8. That the way into the holiest was not made manifest under the old Testament ; so in particular of the Saints of it , that they received not the promises before us . Which may be interpreted not only of the promises of the Messias ; but also of those obtained thro him spoken of , vers . 13 , 14 , 16. that they without us were not made perfect , Heb. 11. 40. and perhaps in respect of this is the same term used , Heb. 12. 23. of the spirits of just men [ now ] made perfect i. e. admitted into the Holiest by and with our Savior ; ( according to the hymn , having overcome death thou openedst the kingdom of heaven to all ; ) Therefore none of t●…e old Testament Celestial visions have any representation of any Church there ; none of the new are without it . See Rev. 4. 4. Heb. 12. 22 , 23. where setting down the Court of Heaven he numbers the spirits of just men , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( probably ) the same with those primitiae . Rev. 14. 4. To this purpose some apply Zech. 9. 11 , 12. comp . 9. Jo. 14. 3. Matt. 25. 6 , 10. Into which , notwithstanding the good tidings this Joshuah hath told us of it , many fail to enter in , partly thro unbelief of the glory and riches of that place beyond this Egypt , or Wilderness ; like those Numb . 14. chap. longing and lusting after denyed Onyons and Garlick , whilst they are fed with Manna : and partly thro cowardliness of not fighting their carnal lusts , and withstanding the pleasures of this present life , the enemies and Gyants which hinder them from possessing this Holy land ; which , notwithstanding this Joshua , and his faithful Souldiers have in many battails discomfited before them . But , seeing there remaineth a rest , Heb. 4. 9. and seeing we have a great High Priest t●…at is passed , &c. v. 14. let us lay aside every weight and run with patience , &c. looking unto Jesus , &c. who is set down there . Heb. 12. 1 , 2. that at the last we may be made partakers of of Christ. Heb. 3. 14. Thus much of our Saviors officiating in this perpetual Office of Priest above . But ; 1. As God also still retains Sanctuaries on Earth , there are certain persons substituted by him in the same sacred office , to do that in these earthly , which their Master doth in the Heavenly Church . 1. By whom first the sacrifice of his body and blood is presented here unto God for a remembrance of him unto the Father , in the consecrated elements , for all the same purposes , for which it is presented by our great High Priest there ; i. e. for all the purposes for which he offered it first on the Cross. See Mal. 1. 11. Gal. 3. 1. Itaque veteres in hoc mystico sacrificio , non tam per actae semel in cruce oblationis , cujus hic memoria celebratur ; quam perpetui sacerdotii & jugis sacrificii , ad quotidie in coelis sempiternus sacerdos offert , rationem habuerunt , cujus hic imago per solennes Ministrorum preces exprimitur . Cassand p. 169. 2. By whom is Intercession made : both by presenting their own praiers for the people ; and also the peoples prayers to God ; thro Christ. For God accepteth no praiers but thro Christ ; nor yet all those that are made in Christs name ; except either they come from persons deputed by him , who is so dearly loved ; to which persons God hath made extraordinary promises , as those ( I conceive ) are Matt. 18. 18 , 19. Jo. 16. 23. &c. or from those that are holy and like unto him ; For sinners God heareth not , till reformed . The emploiment of the Saints in heaven , as we have any notice of it , is praier and praises . For first , since the spirits of Saints departed hence are in paradise , Luk. 23. 43. and with Christ Phil. 1. 23. are now said to be made perfect , Heb. 12. 23. and clothed with white garments , Rev. 6. 11. that is advances in charity and purity greater then here ; are described in Priests habits , having in their hands vials of incense ( doubtless to offer it ) which is interpreted by St. John to be praiers of the Saints , Rev. 5. 8 , -8. 3. have a zeal to Gods glory in mens salvation beyond ours , or their own whilst on earth ; and more charity , which grace is not decayed by death , but perfected . 1 Cor. 13. 8. 2. Since their interpellations there can prejudice our Saviors no more , then the Priests intercessions here , 1 Tim. 2. 1. and if any ask what needs theirs , we may as justly reply , what need these ; nay what need any praiers at all ; see Matt. 6. 8. Tho little concerning this their interpellation is revealed ; and those Christians , who have implored it , seeming to have grounds partly on Miracles pretended to be done by them ; But ( probably ) true ones done and that frequently at their memorials . See Austin . Civit. Dei lib. 22. cap. 8. and partly on pretended apparitions of them , after deceased ; yet in general it seems piously credible , that as Christs members on earth now suffer , as he did on earth ; so his members in heaven intercede for these sufferers ( at least in general ) as he doth there ; and echo unto the King of Heaven the words of their Master , as the Angels do to the Church . Rev. 5. 12. comp . with 9. Rev. 7. 11 , 12. comp . with 9 , 10. And that petition , Rev. 6. 10. I cannot imagine so circumscribed to themselves , that it did not represent to God also the sad condition of their Brethren on earth mentioned , vers . 11. See Rev. 5. 9. where the Presbyters give praise for the salvation of others as well as of themselves , for those of every tongue , kindred , people , and Nation . See Rev. 11. 17 , 18. Thus much of our Saviors officiating , in the heavenly Sanctuary , and his Ministers , here : Now this discourse ( as the former ) must be concluded with the communicating of this honour also unto us ; who , look whatever he is , that we also shall be ; for we shall be like him , 1 Jo. 3. 2. We are all therefore one day to take holy orders ; to be made Priests and Kings ; or Priests Melchisedechical . Indeed we are already Priests not only some of us in respect of the rest ; ( which I have mentioned before ) who officiate for them in the publick assemblies ; but even all the people of God in comparison of the rest of the world ; the Church being a chosen generation out of all the rest ; an holy Nation ; a Kingdom of Priests ; Gods peculiar treasure , the Israel of God , separated and sanctified for to serve him . See Exod. 19. 5 , 6. Gal. 6. 16. 1 Pet. 2. 5 , 9. Rev. 1. 6. Every one of whom , not only by the Priest , ( in publique assemblies , ) but by themselves also , ( in their hearts ) may offer sacrifices immediately to God the Father , acceptable thro Jesus Christ , Heb. 7. 19. and hence are we also called , not only Priests by whom , but Temples also ; and that not our souls only but our bodies ( inhabited by Gods spirit ; as that Ancient one was by his Glory , ) in whom , such sacrifice is offered ; ( as our Saviors body also ( more eminently ) was stiled a Temple . See Jo. 2. 21. 1 Cor. 3. 16. -6. 19. Eph. 2. 22. ) But this Temple is yet but in building , as it were ; we being here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hereafter more perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Here Tabernacles , hereafter Temples : see Eph. 2. 21 , 22. But these we shall be made yet much more hereafter . 1. After the day of judgment . For then shall every place become a Sanctum Sanctorum , and every one a Priest : See Rev. 21. 22 , 23. where the new Jerusalem , that after the final judgment , Rev. 20. 12. comes down from heaven ( where perhaps , as God expresseth elsewhere earthly by heavenly things , so here heavenly by earthly ) hath no Temple at all in it ; For that ( which indeed makes a Temple whereever it resides ) the glory of God and of the Lamb being now spread all over it ; irradiating and illuminating it throughout ; ( in which respect there is said to be neither Sunshine nor Night there ; ) it is , all of it nothing but a Temple , vers . 3. or God being the Temple , vers . 22. all over it . See the same thing prophecyed , Esai . 4. 3 , 5. that every one should be ●…alled holy ; and every house and assembly in Sion have the same glory upon it , ( cloud by day and fire by night ) that was on the Tabernacle . And in this Sanctum Sanctorum Gods Servants shall see his face , ( without a cloud of Incense betwixt ) and stand before his glory ; with his name [ Holiness unto the Lord ] in their foreheads , Rev. 22. 4. and there they shall serve him , vers . 3. See Esai . 61. 6. -66. 21. night and day in his Temple , Rev. 7. 15. before the Throne of Glory : in singing eternal glories and praises to him , for there shall be no more confession where no sin ; nor praier where no more want ; not infirmity , nor affliction , the nations being healed by the tree of life , Rev. 22. 2. no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any curse , or excommunication of any Rev. 22. 3. there . And secondly , As then Priests and Servants to God the Creator ; so are they also Kings or Lords over the Creation : sit down on thrones with Christ , and Rev. 3. 21. and reign for ever and ever , 22. 5. reign on the earth , 5. 10. over the Nations , 2. 26 , 27. Judge Angels , Judge the 12 Tribes , be rulers over Cities , Luk. 19. 17. see Matt. 25. 21. -24. 47. Luk. 16. 10. which expressions , so far as they have reference to Christs kingdom after the final day of judgment , and not to that prosperous condition of the Church which is promised before it , are metaphors expressing the unintelligible things of the next , by the more acquainted things of this , world ; which cannot be , no more then those , Ezek. 43. c. &c. speaking of the same things litterally fulfilled . 2. Priests also after Death before the great judgment day , in the better part of us , the soul ; the estate of which , tho it was Gods pleasure that it should not be fully revealed to us , yet we may not neglect to take notice of that which is so . It seems plain then : 1. That tho there is no formal judgment , or sentence passed upon any man at the day of Death , or final reward appointed , or any convention or appearance of the soul before the eternal Judge , for why then have not other spirits that are void of bodies as yet received that judgment ? see 1 Cor. 6. 3. And tho the soul ( as well as the body ) attain not , ( as not extensively , so neither intensively ) its full beatitude , reward and crown , nor vision and communication of God , and glory , nor a full satisfying of its desires . Ps. 16. 15. or punishment , pain , and torment , until the general day of judgment and retribution ( which is true not only of men , 2 Pet. 2. 9. but devils , more great and more Ancient offenders , then men , 〈◊〉 6. ) as may be gathered ; from both our Saviors and the Apostles frequent expressions , commanding us to depend and cast our hope on the expectation of the coming of Christ in glory at the last day ; and deferring the receit of our salvation , of the reward , and of the crown of glory , &c. till that time . See Luk. 14. 14. 2 Tim. 4. 8. -1. 12 , 16 , 18. 1 Pet. 1. 5 , 13. 2 Pet. 3. 11 , 12. Act. 3. 19 ; 20 , 21. Luk. 21. 27 , 28. Phil. 2. 16. -3. 11. 1 Cor. 1. 7 , 8. -15. 19 , 32. 2 Cor. 5. 1. &c. 2 Thess. 1. 6 , 7. Heb. 9. 27 , 29. Rev. 22. 7 , 12. Col. 3. 3. comp . 4. 1 Jo. 3. 2. 2 Pet. 2. 9. Jo. 14. 3. By which it appears that there is a place not to be entered before Christs second coming , prepared by his Ascension ; but before this were many souls in Paradise . And this applied not only to the body , but the spirit . 1 Cor. 5. 5. From the petition and expectation of these souls . Rev. 6. 9 , 10 , 11. From the just punishments of other spirits much worse , and that stay for no bodies , yet defer'd till that day . See Jude 6. Matt. 8. 19. -25. 42. 2 Pet. 2. 4. Luk. 8. 31. comp . Eph. 2. 2. Some at least it seems dwelling in the Air , and not yet cast into the Abysse : and likewise in this interval between death and judgment , tho 't is most probable that some souls attain not so much bliss , and glory , and priviledg as some others . See Rev. 20. 4. comp . 5. -14. 4. Nor perhaps so much security ( I mean not in respect of damnation ) but in respect , of that severe tryal , which shall be at that dreadful day : and of the measure of their salvation , bliss , and reward . For since some sins shall come into judgment and scrutiny at that day , which shall not amount to the condemnation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( by which our Savior expresseth hell here , Matt. 5. 22. as frequently elsewhere . See vers . 29. Matt. 25. 33. ) see Matt. 5. 22. comp . Matt. 12. 36. And since of those , who shall be saved in that day : yet this salvation shall be much more difficultly attained by some then others . 1 Cor. 3. 15. It cannot be imagined that the state of all the souls of those , who rest in peace , are alike blissful in the interval between death and judgment : or equally comforted , of some of whom such a severe examen is afterwards to be passed . It cannot be , that such a difference of the salvandi being to be in judgment , there should be none before it ; nor the same soul so much in bliss at one time as some other , see Rev. 20. 4. -14. 1. -7. 4 , 9 , 14 , 15. comp . Rev. 6. 10 , 11. Yet it seems plain , I say , that the soul in general , severed from the body , doth afterwards of it self subsist : That it is still intelligent and hath use of its faculties : That it ( because other spirits are ) is capable 〈◊〉 ●…wing things corporeal : That it certain of salvation passeth , ( at least those of the more perfect ) carried thither by Angels , Luk. 16. 22. comp . Matt. 24. 31. Luk. 16. 9. comp . Luk. 12. 20. into a place of rest , consolation , inchoative bliss ; or certain of its damnation ; of imprisonment , and inchoated pain , till the resurrection of the body . Secondly , That the souls of the faithful ( since his resurrection ) are gathered to Christ ; and do , tho not all in the same proximity and degrees of consolations , then see and behold him , and the blessed Angels . See 2 Cor. 5. 7. comp . with 6. 8. for if St. Paul desires this change because here we walk by faith , not by sight ; therefore we walk there by sight , not by faith . See 1 Cor. 13. 12. comp . with 10. and Heb. 12. 23. So Calvin , who spake very warily in this point ; Animae piorum militiae labore defunctae in beatam quietem concedunt , ubi cum felici laetitia fruitionem promiss●… gloriae expectant : and again : Christus illis praesens est , & eas recipit in paradisum , ut consolationem percipiant , &c. Reproborum vero anim●… ( the furthest removed from God and light ) cruciatus , quales meritae sunt , patiuntur : & vinctae catenis ( ut etiam diaboli Jude 6. ) tenentur , donec ad supplicium , cui addictae sunt , trabantur . It is plain I say from these texts well considered . Matt. 10. 28. Job 1. 8. 2 Cor. 12. 2 , 4. Heb. 12. 23. Act. 7. 59. Luk. 23. 43 , 46. 1 Pet. 3. 19. Phil. 1. 23. 2 Cor. 5. 1 , 2 , 3. comp . 6. and 8. Luk. 16. 22. 〈◊〉 . 20. Rev. 19. 22. comp . 20. 12. In some of which , tho some things are said of the person , yet they must needs be understood only of the soul ; ( Animus cujusque est quisque . ) And indeed it were unreasonable to deny to the soul in its state of separation , that converse with God , those favors , revelations , &c. from him ; which we must grant to it in an extasy ( wherein the body lies as it were dead and unserviceable unto it ; ) which St. Paul experienced in his raptures , 2 Cor. 12. 2. and to the Prophets in their dreams . These things granted , to see a little further ; whether any thing can be discovered concerning the imployments , &c. of the souls of the Blessed , that are with Christ. First , we find the Court of Heaven ( as now it is , since our Saviors Ascension ) described by the Apostle , Heb. 12. 22. &c. to consist of God , Christ , Angels ; a Church or general assembly of the first-born ; and spirits of just men made perfect ; called by him in other places the Family in Heaven , Eph , 3. 15. Th●… Jerusalem above , our Mother-City . Gal. 4. 26. Heb. 12. 22. In respect of which we are said to have our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven . Phil. 3. 20. And perhaps that text , Eph. 2. 〈◊〉 . where we are said to be set down with Christ , may be meant of that part of the Church which now resides in Heaven . Again , in all St. Johns visisions , we ( find besides all the usual appearances of the old Testament ) first the representation of a Church or Ecclesiastical Senate now in heaven ( described before , Heb. 12. 22. ) and these there praising God for the Creation Rev. 4. 10 , 11. then the Lamb , Rev. 5. 8. for his mercy to the Church , and for his judgment upon its enemies ( for all the works of God are one of these two : ) for the reward they had received , Redemption of the whole Church out of every nation and people amongst which still this comes in , that they were made Priests and Kings ; as we find it every where frequent , see Rev. 1. 6. -7. 15. -20. 6. and for that they should receive , reigning upon earth , i. e. in the new Jerusalem descending from Heaven , Rev. 21. 2. after the execution of Gods judgments upon their , the Churches , enemies . See Rev. 5. 9 , 10. -11. 16 , 17 , 18. which praise in the 4. and 11. chap. the 24. Presbyters singly perform : and tho ( in the 5th ) the Cherubims joyn with them , 't is in the worshiping , not in the song , as drawn in that form ; for else the Angels every where glorify God , as fellow Servants , Rev. 19. 10. -22. 9. for his mercies to the Church . 2dly . Besides this Senate , we find mention of souls ; first of the primitive Martyrs those slain for the witness of Jesus appearing under the Altar , ( where sacrifices were slain , and the blood , which is the life or soul , Lev. 17. 14. poured out at foot thereof ) and here crying out , How long before the time of vengeance ! Rev. 6. 10. not that they thirst after Revenge , but their reward ; ( yet this thirst void of impatience ) which it seems was not to be bestowed till the accomplishment of the rest of their Brethren , ( yet under persecution ) and the destruction of their enemies , see Rev. 20. chap. as Gods reward and punishments have their solemn and set times ; and are not of men single , but of many together ; thus it is in the first resurrection , Rev. 20. 4 , 5. after destruction of the Beast , &c. Rev. 19. 20. those sooner and later martyred , crowned at once : and thus in the second Resurrection , Rev. 20. 12. At the destruction of Satan and death , those long and lately dead raised at once . Meanwhile there are given them white Robes , and rest : Rev. 6. 11. white robes implying both the righteousness , innocency , holiness of these Saints , which they bring with them from the Earth , see Rev. 19. 8. -7. 4. -3. 4. and the glory , and light , and beauty which is given to this innocency , from God : after this , upon their number accomplished ; and judgment ready to be executed upon those who killed them . See Rev. 8. 7. &c. we find these souls ( clothed with white robes and palms in their hands ) standing before the Throne , &c. and praising God and admitted to serve him in his Temple , and to follow the Lamb , &c. Rev. 7. 9 , 15. &c. Next we find the souls of those , who living in latter times had gotten the victory over the Beast , first with patience resting , and their good works , i. e. their white linnen , following them , Rev. 14. 12 , 13. then their number likewise being accomplished , and now judgment going forth against the Beast , &c. standing likewise upon the sea of glass before the Throne with Harps ( as the service of the Temple was celebrated with Musick . 1 Chron. 25. 1. ) Harps of God , as 1 Thess. 4. 16. and singing Moses's triumphal song over the Egyptians : see Rev. 15. 2 , 3. -4. 6. To these two may be added those primitiae of Israel , who first upon earth , upon going forth of judgment , were sealed to be preserved , Rev. 7. 3. and then are found Rev. 14. 3. praising God on Mount Sion . Lastly , afte judgment executed and finisht as well upon the Beast , false prophet , &c. Rev. 19. 20. as upon the persecutors of the primitive Martyrs . Rev. 8. 7. &c. We find the promised reward given to the souls both of those who were beheaded for the witness of Jesus , Rev. 6. 10. and those ( after ) who had not worshipped the Beast , ( Rev. 15. 2. both joined Rev. 20. 4. ) in the first resurrection ; being then made Priests of God and of Christ. Rev. 20. 6. When also Christ himself is said in a more special manner to be admitted to , and possessed of , his Kindom : i. e. after his enemies destroyed ( in respect of his members . ) See Rev. 19. 6. -11. 17. -15. 4. Dan. 7. 13 , 14 , 17. And is yet again to be advanced higher in it ; after the day of judgment ; and death destroyed . For that giving up the kingdom to the Father , 1 Cor. 15. 24. and God being all in all , vers . 28. is not an annulling , ( except for the manner of it only ) but perfecting of our Saviors kingdom . And all this is done before the last general resurrection of bodies , set down . Rev. 20. 12. Now this first Resurrection is either to be restrained to the Martyrs under the two great persecutions , storied , the first , Rev. 6. chap. the 2d . Rev. 13. chap. as first fruits ; and those , who are come out of great tribulation , Rev. 7. 14. -14. 4. and to some others ( perhaps ) of extraordinary sanctity ; whose other zealous service for God hath equalled the Martyrs sufferings ; who shall have some extraordinary priviledge beyond the rest , either in a proper former resurrection of their bodies upon the destruction of the Beast ; ( as the general resurrection follows that of Satan ) . Which will not seem so great a Paradox after one hath well considered that such a resurrection of bodies not of a few , but many old Testament Saints hath already been accomplished ; namely at our Saviors resurrection , see Matt. 27. 52 , 53. who accompanied him ascending as the first fruits of the Resurrection of the rest by the same Christ to come . Nor will it be a stranger thing then for some before others to enjoy in their bodies celestial bliss , then now it is that Enoch and Elias do so . Or in a Metaphorical one of the soul ; ( Martyres fruuntur ( ut loquuntur veteres ) praerogativa resurrectionis : sunt jam nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sicut alii futuri sunt post universalem resurrectionem . Grotius Annot. Cassand . Art. 21. which as it is capable of the expression of a resurrection to grace , Jo. 5. 25. Col. 3. 1. ( according to that of the Schools , Mors animae separatio à Deo. So perhaps , it may be said to have one , and as it were , a new life , when it is advanced to a far greater glory ( according as Hereticks , that held no other resurrection , applied this term only to it , 2 Tim. 2. 18. 1 Cor. 15. 12. ) whilst the souls of the wicked , that still lie in prison till the great day , are said not to live again till the day of judgment , and then to be condemned to a second death . See Matt. 10. 28. and the souls of other faithful only to be at rest . See 1 Cor. 5. 5. Or if the first resurrection be thus understood , namely of souls to greater glory , then may it be applied not only to the Martyrs , ( who are named by St. John living in times of persecution ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only but to the spirits of all the Saints that are deceased before our Saviors 1000 years reign . Especially if we consider ; first that St. John names such infinite numbers of them of all nations , &c. Rev. 7. 9. 2. The marriage of the Lamb , which ( likely ) excludes no Saints mentioned at this time . Rev. 19. 9. 3. The same reward of reigning , security , of not being hurt by the second death , &c. Rev. 2. 11 , 26 , 27. promised not only to the Martyrs , but all repenting and doing good works : tho I allow them to the first in a far higher measure . Rev. 2. and 3. chap. 4. Because he no where makes mention of other Saints , not having the same priviledges ; but of other dead . Where , his saying that blessed and holy are they that have part in the first resurrection , for on such the second death hath no power seems to imply , that the second death should have power over all the formerly deceased that had not part in it . See Rev. 2. 11. And thus much of our being admitted first in soul , then also in body by Christ , to the same honor with him of Priesthood , and vision , and attendance , on God in the holyest of all . Blessed be such love to sinners for evermore ! For what joy do we imagine would an Israelite have had , to have been introduced within the veil , and to have beheld the glory between the Cherubims , which yet the High Priest might then see only thro a cloud of incense ? How passionately did enamoured Moses beg for one sight of Gods face , ( which only the Gospel admits us to ; ) and was suffered only to see his back ? and Elias on the Mount of God , after 40 daies fast , admitted only to hear his voice ? But we all by this High Priest are advanced in due time even to see face to face . 1 Cor. 13. 12. And this , it is that holy David inflam'd and melted with Divine love every where so much longs and sighs for , to dwell in Gods house for ever ; to behold his beauty in his Temple : i. e. to live for ever in his presence : for as a Prince makes the Court , so Gods presence makes a Temple . See Ps. 23. 6. -84. 1. &c. How amiable . My soul thirsteth . Blessed are they that dwell . A day in thy Courts . Ps. 42. 1. &c. As the Hart panteth . And so his chief praier to God not to turn away his face ; to cause his face to shine ; to lift up the light of his countenance upon him ; never to be enjoyed but in his holy place ; into which this our great High Priest first conducted him . The greatness of which Divine bliss of his , and of all Saints , we may measure ( but how infinitely doth the other exceed it , ) by the joy we should take in the possession of some earthly thing with which we are desperately in love ; and by the mourning we make for the loss , i. e. in the absence of it when despaired . So the soul as soon as it hath once cast its eye on the beauty of God , the Original of all that is called fair , in that Sanctuary , is struck infinitely in love therewith , and enamoured cries out whom have I in heaven , &c. Ps. 73. 25. the vehement longing after which , ( 't is supposed ) drew those expressions from the High Priest himself , in this his exile from it . How am I straitned , Luk. 12. 50. and with desire have I desired , Luk. 22. 15. and from his servant St. Paul ; I am in a strait cupiens dissolvi , &c. Phil. 1. 23. And then this love to the Deity of the Temple , will naturally produce the service of it ; In his Temple doth every man speak of his glory , Ps. 29. 9. eternal singing of praise , and giving of glory unto him ; even like those inflamed Cherubims , that rest not night nor day nor no more do the Saints , Rev. 7. 15. crying one to another alternately Sanctus , Sanctus , Sanctus . Rev. 4. 8. Esai . 6. 3. whose imploiment we envy not , only because we love not . God grant that we may not slothfully , or heavily perform that duty here , which must be our eternal imploiment hereafter ; unless we be eternally miserable . To conclude : the last act of our Savior , as High Priest , is coming again out of the Sanctuary . For as the people waited without , praying Luk. 1. until the Legal High Priest having made a full attonement came forth again , and blessed them from the Lord. Numb . 6. 23. Lev. 9. 22. So , unto them that look for him , shall Christ , who was once offered to bear the sins of many , appear a second time here without sin , ( i. e. bringing us full remission hereof ) unto our final salvation . Heb. 9. 28. For tho before it was noted , how he ( staying there ) blessed us from the Sanctuary ; yet 't is not a compleat blessing , till his return ; when coming forth with his face shineing , like Moses , from the glory of him before whom he stands , he shall also glorifie us ( not only in soul , but in body ) like himself : and take and carry us in with him into the Sanctuary to see his glory and his Fathers glory , Jo. 17. 24. and to be for ever with them . 1 Thess. 4. 7. Which coming forth , and glorious appearance of the great God and our Savior therefore all the Saints ( as the Israelites did of old ) are said by the Apostle to love , to look for , and patiently to wait for . 1 Cor. 1. 7. 2 Tim. 4. 8. 2 Thess. 3. 5. Tit. 2. 13. Who yet a little while , and he that shall come will come and will not tarry . Heb. 10. 17. Amen . CHAP. VIII . Jesus Christ the Lord and King ; governing , protecting the Church . GOD in the beginning made the world by his Son the second Person of the Trinity . Jo. 1. 3. Heb. 1. 2 , 10. ( God the Father , working by interior purpose or decree ; the Son , in exterior production of the effect ; The Holy Ghost , by an internal virtue , residing , as it were , in the thing that is produced ) , God the Father ; in or thro the Son ; doth all things by the spirit . The Father resolves ; the Son commands , the Holy Ghost works . The first the Agent : the second the wisdom : the third the power . See 1 Cor. 12. 4 , 5 , 6. the three persons . And by him sustained and conserved it into its being , Heb. 1. 3. Col. 1. 17. And by him governed it in all its motions and changes . The divine eternal relations of the Son to the Father must needs conclude this ; since he is the word , Jo. 1. 1. the wisdom , 1 Cor. 1. 24. of the Father , without which none will say the world was made or is governed . See Prov. 8. 22. But yet in a more special manner by him in all ages governed the Church , of which God the Son was alwaies the Head , Eph. 1. 22. and the careful Conductor amongst all its enemies , even from the Creation ; as it were in a preludium of its redemption by him . And the Holy Spirit that guided the Prophets ( as now , so then ) was sent from him , by which he alwaies preached the will of his Father unto men ▪ 1 Pet. 3. 19. and he was alwaies in the world , tho the world knew him not , and alwaies the light of men , that enlightned every one coming into the world . See 1 Pet. 1. 11. 2 Pet. 1. 21. 1 Pet. 3. 19. comp . 2 Pet. 2. 4 , 5. Jude 14. 2 Sam. 23. 2. Jo. 8. 56 , 58. where note that St. John , every where much vindicating ( for in his time it received some opposition ) the eternal divine nature of our Savior , ( whence , in honorem he was stiled Theologus , John the Divine ) speaks frequently of his operations : not only as come in the flesh , but also as the eternal Son of God , and as working all things with the Father before incarnate . Jo. 12. 41. 1 Cor. 10. 9. Heb. 11. 26. Exod. 23. 20 , 21. comp . 33. 3 , 14. 1 Cor. 10. 9. By which it appears our Savior was the Conductor of the Church in the wilderness , refusing afterward upon their sin to go with them himself , least his holiness and hatred to wickedness should consume them , &c. Exod. 33. 2 , 3. and deputing another Angel for this office : but deprecated by Moses , vers . 12 , 14. Deut. 4. 34. Esai . 63. 9. and reassuming their conduct , &c. see Act. 7. 38 , 39. Eph. 2. 20. He called the Corner stone and foundation of the Prophets , as well as Apostles , Gen. 32. 24 , 28. and Hos. 12. 3 , 4. Anciently assuming many times an human shape , as a fore-personating of his Incarnation , See Josh. 5. 13 , 14 , 15. comp . Exod. 3. 5. and Rev. 19. 10. -22. 9. Head of the Army of God. Judg. 2. 1 , 5. Exod. 14. 10. comp . 13. 21. Judg. 6. 12 , 14. &c. And as by him all things were thus made and governed , &c. so being the eternal Son of God the Father , he was alwaies the Heyr of all things , Heb. 1. 2. -3. 3 , 4 , 6. and for him they were made , Col. 1. 16. Thus was our Savior before his Incarnation enthroned in the bosom of the Father ; Jo. 1. 18. and the most High in his glory before the world was ; Jo. 17. 5. And all power and government and judgment committed to him from the beginning , and in a particular manner the protection and Headship of the Church . In which office he gave his spirit , as since to the Apostles , so also of old to the Prophets ; and when he came into the world , is said to have come to his own , and to be born King , &c. Jo. 1. 10 , 11. Yet this he did first out of an infinite desire of his Fathers greater glory ; and to ( If I may so say ) recover his kingdom , and reduce it into peace ; first , by the rebellion of the Angels , and then the revolt and falling away , and enmity to him of man also , by the instigations of the Prince of the air , much troubled as it were , and diminished from what at first it was . ( Not that all things forced by his overuling power , do not still yield subjection unto God ( for who hath resisted his will ? ) but that he chose rather to found his kingdom over Creatures of reason in another way ; i. e. in a voluntary , free , and chosen submission unto him ; which might be to them an obedience of more reward ; and to their Soveraign of greater honor : ( but they straight abused it to his great dishonor and their own shame ; ) to repair therefore this kingdom of his Father again , in the way God first established it , i. e. in mans free submission to , and elected service of , God. And out of a zeal to his Fathers greater glory , in procuring him also to be glorified by us his Creatures , as he also glorified him . For his chief end of his now-to-be-acquired Kindom was the glorifying of , his Father not himself ; ( see Jo. 17. 1. -13. 31 , 32. -14. 13. 1 Cor. 15. 28. comp . 24 , 25. where after perfecting of our salvation he resigns his kingdom , and as man , becomes a subject ) for what glory could he purchase a new , which he had not before voluntarily quitted ? see Jo. 17. 5. 2. Next out of the singular honour he destined for man , to carry up our nature , and set it above all principalities and powers , &c. and to give us those near relations to God as no Creature besides is honored with , to be the Lambs wife ; to sit down with him , and judge the nation , nay , Angels , &c. made lower then the Angels to be crowned in Him with majesty and Honor above them . Ps. 8. Heb. 2. 3. Again out of compassion to man , ( who at the beginning made in Gods image had a kingdom and immortality promised him , and by his folly lost it ) to give him a pattern , and shew him the way how he might regain it . 4. Lastly , to exercise his kingdom , ( which he alwaies had over the Church ) now with more tenderness of love ( by contracting new relations unto his subjects , and investing their nature , and making it a dominion fraternal , ) and with ( if I may so say ) more pity and compassion from his experirience , by tasting the same infirmities with them , by which he might also much more strengthen their hope and confidence in him ; and so advance their endeavors . For these and many more reasons foreseen by this the wisdom of the Father , He emptied Himself of all his eternal glories ; forgat his Creation of all things ; laid aside his Crown , his right to any thing , so rich , and having all things , became poor and having nothing . For which how lively doth he resemble his type Abraham in his leaving his own Country , and his Fathers house , and coming to sojourn , as it were , into a strange land . That so he might be made likewise ( for the promise to Abraham was chiefly performed to Christ ) Heyr of the world and Lord of all Nations . Till God should rebestow all these upon him as a reward to a Creature , of yielding obedience to his Commands , and exercising all sinless patience in all temptations ; according to those promises of a kingdom upon the like patience and obedience made to man. For God from the beginning had destined man unto a kingdom ; Matt. 25. 34. comp . 41. but according , as his eternal wisdom had decreed , mutatability and variation in the things here below , and the building by degrees of perfection out of imperfection ; and the bringing forth of good out of the womb of evil , this kingdom and this glory was to be attained by man , thro free will , thro temptations of the threefold enemy , and by a conquest over them . Therefore the first man also , to come to this happiness , was first to encounter the world , the flesh , and the devil . A tree set afore him in the very midst of the Garden standing by the tree of life , Gen. 3. 3. -2. 9. good for food , pleasant for sight , soveraign for its virtue , being called the tree of knowledg , and desirable ( saith the text , to make one wise . Gen. 3. 6. A woman of the same flesh with him , and Satan setting her on , &c. And as he , if standing thro all these , so his posterity ever since , whosoever of them shall pass thro these temptations in all obedience and patience , are to have a kingdom , &c. But so it happened ; That the first man created to this hope , yet weakly failed under those assaults ; and forsaking Gods word , and believing the divels lyes , sought a kingdom indeed , but not by the way of humility , and obedience , and shutting his eyes , which God had prescribed ; but by the ambition of wisdom , and having his eyes open , and knowing good and evil , and being as Gods which the devil suggested ; and so both he and his posterity were defeated of it . Our Savior therefore to repair this loss became man , to win a kingdom upon the same promises ; and this second Adam conquered , where the first was foiled ; and for this victory was afterward crowned . To this end Christ both died , and rose , and revived , that he might be Lord , &c. Rom. 14. 9. see Jo. 5. 27. Because or as he is , Phil. 2. 6 , 7 , 8. &c. 1 Tim. 3. 16. Jo. 13. 3. Luk. 1. 32. Esai . 9. 6. Heb. 2. 9 , 10 , 14. Psal. 45. 7. Act. 2. 36. -10. 42. -17. 31. Matt. 28. 18. &c. to shew to man the truth and performance of Gods promises ; and to be an example of the possibility of attaining them , and being made perfect , to be a Joseph in the Court of heaven , and an Author of salvation unto his Brethren ; who animated by his example , assisted by his spirit , and protected by his power , thro the same way of obedience and sufferings , shall attain the same reign and dominion , and kingdom , as the man Christ Jesus hath . See Luk. 12. 32. -22. 30. Rev. 2. 26 , 27. -3. 21. 1 Cor. 6. 2 , 3. Rev. 20. 4. -5. 10. Dan. 7. 22. And this by the everlasting appointment of the Father Matt. 25. 34. thro the Son. Luk. 22. 29. And now to view the greatness and extent of this kingdom of the man Christ Jesus , bestowed upon him for his perfect obedience , and willing sufferings , we find it as large as that of God the Father : who is for this universal dominion given him of the Father stiled ordinarily in scripture the Lord , as the Father , God. See Rom. 1. 7. Act. 2. 36. Phil. 2. 11. All power that can be named , over every name , that can be named , in Heaven , Earth , under earth . As over the evil Angels ; ( not only to quel them in all opposition ; but also to imploy them in his service , see 1 Cor. 5. 4 , 5. 1 Tim. 1 , 20. and to dispose of them in their motions . See Matt. 8. 31 , 32. ) so over all the good , ( and that for his humiliations , Phil. 2. 9 , 10. comp . with 8. 1 Pet. 3. 22. ) whom he imploies as his Ministers and servants in all 〈◊〉 of his government . See Matt. 13. 41. Rev. 1. 1. called his Angels as well as , of God. Act. 12. 11. Jo. 5. 28. comp . with 2 Thess. 4. 16. whom they all adore . H●…b . 1. 6. And from whom , they not having naturally or originally all knowledg of the various wisdom of God and mysteries of his works ; but being successively in the due time increa●…ed in it , according to the dispensation of the Almighty , see Eph. 3. 10. 1 Pet. 1. 12. continually receive their greater illumination , and perfection of knowledg : he being the eternal wisdom of God ; and light of the whole world . Of whom he is head also , as he is of the Church , therefore called the elect Angels , as men 1 Tim. 5. 21. from whom 't is conceived ( for doubtless they are conserved by , and in all things depend on , him , by whom they were created ) they possess their present confirmative grace , and illuminations , Rev. 19. 10. and shall hereafter receive at the end of the world a greater glory , see Eph. 1. 10. Col. 2. 10. -1. 20. As over the Church , so over the adversaries of it . Luk. 19. 27. Rev. 19. 15. -1. 7. 2 Thess. 1 , 7 , 8. As over Christian , so over Heathen , Kingdoms , governing them also with his providence and by his Angels , Dan. 10. 13 , 20. Dan. 11. 1. As over bodies , so over souls and consciences , to know , convince , to send torment and self-condemnation into them . Rom. 2. 16. 1 Cor. 4. 5. -14. 24. 2 Cor. 10. 2 , 3. &c. Act. 5. 5. -2. 37. -24. 25. Jo. 16. 8. Tit. 3. 11. having power over the laws ; what shall oblige them , what not . Annulling the former Ceremonials of Moses , Lord of the Sabbath , &c. Col. 2. 8 , 9 , 17 , 21. Act. 15 , 10. Gal. 5. 1. -4. 3. Eph. 2. 14. Power to remit , and to retain sins ; with the key of David opening and shutting as he pleaset●… ; Joh. 5. 22. Act. 10. 42. Act. 17. 31. Power , as over the living , so over the dead ; the Author of the raising again of their bodies , 1 Cor. 15. 45. Jo. 5. 28. all that are in the grave shall hear his voice , &c. and the disposer of eternal life , or torments , to whom he pleaseth . Jo. 6. 54. -10. 28. Phil. 3. 21. The final Judge , and this as man , Act. 17. 31. Rev. 1. 7. Jo. 5. 22. Act. 10. 42. before whose tribunal all must appear , 2 Cor. 5. 10. judging most righteously , being the wisdom of the Father , the word , the truth . Most throughly , and those things especially which escape all former judgments of men ; the secrets of men , Rom. 2. 16. the counsels of the heart . 1 Cor. 4. 5. See what a word it is that we have to do with in that day , described Heb. 4. 12 , 13. Very accurate and punctual in weighing the several worths of every mans works , and putting fire to those that are drossy , even of those whom he saves . See 1 Cor. 3. 13 , 15. Gal. 6. 4 , 5. Judging not only men , but Angels , 1 Cor. 6. 3. and these not only the evil to pass their sentence ; and deliver them up to torments ; Matt. 8. 29. 2 Pet. 2. 4. but probably the good also ; for their reward non disquisitione meritorum , sed retributione praemiorum : for tho from the beginning of the world , they both ( in respect of their own demenor in themselves ) have had their sentence ; and the one , then , confirm'd in grace and goodness , the other having left to them no regress from evil ; yet in quantum actibus hominum communicati ; & ratione eorum , quae circa homines operantur ( as the Schools ) the one sort here not doing more necessarily good , then the other , evil ; nor the other more rejoycing in our straying from God , then the other in our Conversion ; Luk. 15. 10. which argues the diligence of the one for our salvation ; as of the other for our destruction . Therefore I say if these have not all their punishment already ; ( but shall suffer also for deceiving men , Rev. 20. 10. and who knows whether this likewise in a just proportion ) why should we imagine the other to have all their advancement ? Especially since they are not yet freed from many charges and imployments about persons in dignity much inferior unto them : and the perfection of blessedness seems to consist in rest , and the end of motion , which alwaies tends to something yet desired , not attained . But occulta Domino Deo nostro . Meanwhile how terrible this to those who tread the blood of the Covenant under foot , to have their violated enemy their Judge . 2 Cor. 5. 11 ! How comfortable this to those who ob●…y him , to have their Brother to have Power as over men , so much more over all the other Creatures ; Seas , Winds , and Heaven and Earth ! who as he made the old , so hereafter shall make a new , world ; ending with a Creation of it , as he began by the same power , by which here He ( to our astonishment ) or another in his name , i. e. by his power Act. 3. 16. did create or repair an eye , or leg , or some small piece thereof . He being the grand Liberator of the whole world at last ; as well as of the Sons of God , Rom. 8. 21. and Heaven and Earth being in his power , as well as all the power therein given him . See Heb. 5. 5. 2 Pet. 3. 13. Rev. 21. 1. That we may know that there is nothing , nor present , nor to come , nor high , nor low from which he cannot defend us , out of which he cannot deliver us , Rom. 8. 38 , 39. and over which we also are not rulers and conquerors thro him that being flesh of our flesh , loveth us , v. 37. But amongst all these , over whom he hath power , yet his care is now more special toward the Church his body . Eph. 1. 21. Heb. 3. 6. sending abroad Teachers , Eph. 4. 7 , 11. &c. distributing to several , several gifts of the spirit ; Phil. 4. 13. communicating a great part of his power to them : whatever they ask doing it for them , &c. helping them in miseries , afflictions , tho not as yet keeping these from them ; delivering them from the mastery , tho not as yet from the assaults , of their enemies . For tho all power every where is given him ; and when any is executed ▪ t is executed by him ; and no part almost of this his universal power , but hath in a specimen , for an essay and testimony of it , been executed by Him already , even to that highest one of raising the Dead ; by him , and by others also by his power ; yet this power was not received to be , in every part , executed all at once ; but according to the dispensation of the times appointed by the Father , who gave him this power . See Heb. 2. 8 , 9. 1 Cor. 15. 23. &c. Matt. 20. 23. He governing all according to his Fathers will , whose will yet is the same with his own . Therefore is he , in respect of some acts of his power , described sitting down at Gods right hand , and resting and expecting Heb. 10. 13. till the time comes of doing every thing in that order that the Prophets have foretold it ; i. e. that the Father hath fore-ordained it . Act. 3. 21. who hath put the times and seasons of every thing in his own power , as our Savior answered his Disciples , when they were inquisitive about his Kingdom , Act. 1. 7. as in other acts , going forth already conquering and to conquer . Neither are all his enemies to be subdued at once ; but one after another ; First Antichrist ; then Satan ; the last death : See Rev. 19. 20. -20. 10 , 14. 1 Cor. 15. 26. And so are the same enemies also overcome by degrees . They first hindred from conquering his elect ( which power over them he received at the very first ) ; then hindred from assaulting . For already by the power of his spirit , neither the flesh , nor Satan are suffered to overcome us , except by our own default : but only permitted for the exercise of our virtues still to assail us ; And that meanwhile many by these assaults perish , 't is not from any defect of the power , or goodness of this king : who is so dil●…gent that of all that his Father gives him , he calleth them all by their names ; goeth before them , leadeth them out ; fleeth not from them when the wolf cometh , looseth not one , Jo. 10. 13 , 12. -17. 12. Ps. 23. 1. and in heaven , in the presence of the Angels , rejoyceth ( like the woman that had found her lost piece ; and the shepheard that had regain'd his straying sheep ) for the recovery of every sinner . See Luk. 15. 7 , 10. But from the eternal wisdom and law of the Father , ( which law his power must not transgress ) not to take away free will from man , ( which done all further demerit and reward ceaseth , and by which left he must still have a possibility to sin ) till the consummation of the world . But this only Free-will being continued to man , without which as vice , so all virtue expireth , and what is there that he could have done for his vineyard that he hath not done ? for there is nothing in or without us , that can oppose him concerning ns , if we our selves do not See Rom. 11. 23. [ When we believe not , when we will not Matt. 23. 37. Mark. 6. 5. Rom. 11. 23. Jo. 16. 12. ] These are the bounds the Father , not to overthrow the nature of man , hath set to the power of his Son ; they arguing no impotency , nor unwillingness in him , but incapability in us . Else all things that can make man happy shall be accomplished by the omnipotent power of this King of Saints in their proper season . But to express the manner of this kingdom yet more fully ; we are to know ; that as God by our Saviors coming into the world , and first appearance of the kingdom of God , removed away the weak elements and imperfections of the former times ; and by this light caused all those shadows to vanish ; so he compleats not this kingdom neither all at once , but makes it to grow like Elijah's cloud from the bigness of a man's hand , till it cover all the earth ; and like those waters , Ezek. 47. 3. &c. by which doubtless are meant the larger and larger effusions of the spirit till the day of the Lord come . Act. 2. 17 , 18 , comp . 19 , 20. Umbra in Lege , Imago in Evangelio ; veritas in Caelo . ( S. Ambrose ) and advanceth it by gentle degrees to more and more perfection till the end come ; therefore compared to a mustard-seed , and a piece of leaven . Luk. 13. 19 , 21. It was the Disciples error Act. 1. to think that the Kingdom of Christ , that was but then vagient in its infancy , should presently appear in its full strength without any intermediate growth : which had it then come to pass , and so nothing have been capable of any further perfection , the world must also presently have concluded : the fulness of all perfection being only in the last scene of the last Act thereof . For there is no decrease or revolution to imperfection , or standing at a stay in the work of God ( Man , his image cannot endure this in his petty contrivances , ) but increasing alwaies and advancing to that just height he hath determined for them . A prognostication of which governing the world he hath left us in the 6 daies work of the Creation of it . And so our Saviors kingdom is not yet come to its period of perfection . See Dan. 7. 14 , 9. Heb. 2. 8. Rev. 11. 15. -16. 17. -19. 6. Luk. 19. 11. &c. 1 Cor. 15. 25 , 26. Dan. 2. 34 , 44. Act. 3. 21 , 23. but in a constant progress toward it , both in respect of the subduing of his enemies ; And the more and more enlarging of his dominion ; till all the Heathen be his inheritance , and the uttermost parts of the Earth his possession . And for the first ( To repeat more largely what was briefly said before ) tho all power in heaven and earth be already givea unto Him , in respect of himself . Matt. 28. 18. Tho God hath made him both Lord and Christ , Act. 2. 36. and we see him crowned already with glory and honor , Heb. 2. 9. yet all things are not as yet put under him in reference to his body : tho sitting at the right hand of God in his person , he is suffering still in his members , Col. 1. 24. Saul , why persecutest t●…ou me ? At his resurrection long ago he then led captivity , ( i. e. Sin , Satan , and his instruments , Death and its associates , ) captive , so as to suffer no more at all from them in his own person ; nor to suffer in his body the Church so far , as that it should be conquered by them , Luk. 22. 32. Matt. 16. 18. he then disarming them of their formerly mortal weapons , but yet not so far , that it should by them be no more assaulted ; nay the stronger assaults are now toward the latter end of the world ; as his members are more by him enabled to bear them . His servants also conquering the same way , as himself , they never so much , as now , since he sits on the Throne , being given up to martyrdom , and overcoming death by death . Christianity is yet only under the conduct of their spiritual Moses travailing afresh in the wilderness toward another Canaan ; expecting , not entred into , rest . Moses was but a type of Christ ; the Israelites of the Church : Egypt , and Babylon , and Antiochus of Antichrist ; that is to be revealed in the last times : against whom Christ comes first with aids of grace ; before he comes with the glory of his presence going forth conquering and to conquer , but by several degrees , and one enemy after another : first triumphing over the Beast , and then over his image , and the false Prophet ; first by the constancy , the witness , and blood of the Saints . Rev. 12. 11. Then by the sword of vengeance . R●…v . 19. 15. Then over Satan , first , so far as to bind him from doing hurt : then casting him into destruction , Rev. 20. 2 , 10. and last of all over Death , the last of all his enemies that shall be destroyed . vers . 14. And as the subduing of his Enemies , so the enlarging of his dominion , is effected by certain degrees . He brought salvation to all people , but not therefore it tendered to all persons in all times ; but only to some generations ( according to the good pleasure of the Father to whom his kingdom is subject ) in every country , and again to some Countries in every age . Matt. 24. 14. How narrow was the sound of the promulgation of his kingdom at first ? [ Into any Village of the Samaritans enter ye not . ] How obscure his Sermons ? [ And without a parable spake he not unto them . ] How uncapable his Auditors ? [ Not able to bear his doctrines , Jo. 16. 12. Luk. 24. 21. ] Great works were done when he was present here , but greater to be done after his departing hence . Jo. 14. 12. His personal presence with his servants , which was a great encouragement to them , being advanced into an assisting them with his presence with God in heaven , and his spiritual presence not with , but in , them ; receiving there from the Father and giving unto them the Holy Ghost , by which themselves , ( ignorant whilst his body was with them ) were enlightned with all truth ; and thousands now at a time converted to the Truth . Therefore was it expedient for the promoting of his kingdom to go hence ; His Commission before being only from the Jews ; [ I am not sent , &c. Ma●…t . 15. 24. ] but after his ascent , receiving the promise for the Gentiles ; [ when he asked of God and had given him the Heathen also for his inheritance . Ps. 2. 8. ] And shedding the gift of all manner of tongues upon his Disciples for instructing them . And ever since hath he enlarged his borders , and advanced to a further perfection towards his fulne●…s ; which is his body the Church , Eph. 1. 21. still bringing more sheep into his fold , Jo. 10. 16. and gathering up the children of the kingdom , as his Father hath given them him , here , and there ; in this or in the next generation ; not loosing one of those be gives him , and sending his Laborers hither and thither according as his harvest is ripe : Now forbidding his Apostles to sow their seed in one place , where he sees the ground is yet too stubborn to receive it [ as in Asia , Act. 16. 6. and in Bithynia , vers . 7. They assayed to go into Bithynia , but the spirit of Jesus ( as many Copies ) suffered them not and in Jerusalem , Act. 22. 18 , 21. They in Jerusalem will not receive thy testimony concerning me : make hast , depart , I will send thee to the Genti●…es . ] Again guiding them , ( and that by appearing himself in person ) to other places , where he saw he had [ by his Father given him ] much people : as at Corinth , Antioch , Ephesus . See Act. 13. 48. -16. 10. -18. 9 , 10. -8. 39. Then spake the Lord to Paul , Be not afraid for I have much people in this City : So , in places where they might do him more service , pricking them forward extraordinarily with the secret instigations of his spirit . See Act. 17. 16. -18. 5. -19. 21. driving Paul without any rest to Jerusalem , that he might convey him thence , by occasion of a false accusation to sow the Gospel at Rome . See Act. 13. 2. -8. 1 , 4. more spreading the Gospel , by a persecution of the professors . [ Gods work being not , good without evil ; But , Good out of evil . ] All this zeal toward the Gentile ; after he had , ( out of his dear affection to his own nation ) first made tender of their ministry to the Jew : where ( then refused ) yet in the time appointed his standard shall be set up ; and they also shall bow unto his Scepter , and unto Sion shall come the deliverer . Rom. 11. 26. comp . with Esai . 59. 20. and the light of the Gentiles shall also be the glory of Israel . Thus the Sun of righteousness goeth on and prospereth ; and none are hid from the heat thereof ; but also , as the Sun , he enlightneth not all this Sphere at once : First , rising upon the Jew ; from them shining on the Gentile ; amongst these , first visiting the proselytes , and those who were before introducted into the Jew's religion ( for such were most of the first Converts . Act. 16. 14. -17. 4 , 12 , 17. 18. 7. ) but from these by little and little spreading to the rest of the Gentiles , those before abounding in all idolatry : and amongst these to the Eastern and Asiatick people sooner ( the light of the Gospel holding the same course with that of the Sun , and night also since having succeeded the day in places where it first shined ) then to the European and the West ( those whom the Gospel visited later being recompensed in this that they have retained it longer . ) But this so , as the light is still increasing ; and far more here added to the fold of that great Shepheard ▪ then have there apostatized from it ; and still it proceeds , and hath passed over the broadest Seas , to new discovered kingdoms ; America ; and so from them hath made the round to the furthest East ; China to the posterity of Sem ; ( For by him was the East generally peopled , as the North by Japhet , and the South by Cham ) and from them shall at last return to the posterity of Abraham , the bod●… of the Jewish nation from whence it set forth , Rom. 11. with whom we hope that a remnant of Cham ▪ s seed also , out of which hath sprung that great enemy of Christ , shall be gathered to the Church , Ps. 72. 10 , 11. and then that wicked one , with those that obstinately follow him , be utterly destroyed , and then Noah's curse fully accomplished . And 〈◊〉 observable that , at the same time the Gospel began to decay in some parts , it began to be planted in others . When the Eastern and African Churches began to be overgrown with Apostacy and Heresy ▪ the Northern nations , Germany , Pole , Denmark , Sweden , Norway , &c. began to be gathered into the Church . And after that the West ( again ) had been overrun with the grossest superstitions , Sects and Divisions ; the Gospel was hastily transferred to the East and West-Indies . From Christian assemblies it hath grown to Christian States ; and from these again ( as it has been of a long time generally belived ) shall encrease into a Christian , and the fifth and last , Empire : ( not that all that live then shall be Saints ; ( or that the world shall be under one Monarch ; an opinion made to serve the ends of sedition and tyranny ) , but all or most for their religion , Christians , ) neither shall Antichristianism be universal either for place or time . Of the 10 horns , this Enemy shall prevail but over three ; Dan. ●… . 8. and as he shall be toward the end of the world ; so shall he not continue unto it ; nor have the honor , mundo secum moriente , mori ; but those Kings at last shall make him desolate , who before gave their strength unto him . And our Saviour shall conquer the world first another way ; before , by setting it on fire . His spirit , his word first shall prevail over it ; over the hearts and souls of men ; and they shall one day , before the last , become subjects , not only to his power , but to his truth : when Satan also himself , before the time that he shall be utterly destroyed , shall first have shackles laid upon him , that he cannot walk about and seduce . After which conquest first over the ministers and the temptations of Satan ; he shall also destroy Satan himself ; and take his Saints also out of the hands of death : and raise them again by his power given him from the Father , and glorifie them . His Kingdom , in respect of his members , seeming to have three degrees of its growth ; and his throne 3 steps or ascents one much higher then another . The first beginning at his resurrection , a kingdom of grace chiefly , when our Savior first goes forth conquering and to conquer . Rev. 6. 2. The second beginning at the fall of Antichrist , and restraint of Satan . Rev. 19. 20. -20. 2. The entrance of our Savior into a kingdom of power ; a kingdom mixt of grace and of glory too ; his kingdom on earth . See Rev. 19. 6. -20. 4. The third , which is the consummation of it , and the kingdom of absolute glory , his kingdom in heaven , beginning at the destroying the last enemy Death , and the general resurrection . Rev. 20. 12. 2 Tim. 4. 1. Matt. 25. 31. Luk. 19. 12. And then he shall give up this kingdom unto the Father , when God shall become all in all , in him and in us . That is when this Vicegerent in a kingdom now full of opposition , shall have gathered all Gods elect into safety and felicity ; destroyed all enemies , and gathered out of it all things that offend , Matt. 13. 41. finished his business for which he reigned , i. e. our salvation . Then shall this General give up his Commission ( as we say , there needs no government where nothing can disobey ) and return with the Father , and and the Holy Spirit , to govern after a new , and , in respect of the manner of it ( if I may so say , ) after an higher way ; i. e. God shall govern immediately without any appropriated service of Christ , or Angels , or men , his substitutes ; or use of external means , without the least contradiction or opposition of any thing in his kingdom , whereby his glory now is , as it were , violated and diminished ; himself offended and displeased . When God takes again to him , as it were , his great power , see the expression Rev. 11. 17. ( for God the Father , by the wickedness of free will , now as it were , admits and undergoes some diminution of his glory ) and governs with as entire and pure a glory as we may imagine he did before the world was , and when there was nothing but himself ; and perfect and infinite glory reflected only from himself . Our Savior also having this kingdom resign'd , ( as he then had it ) with him . Jo. 17. 5. So now , as then , above all , and thro all , and in all , Eph. 4. 6. as all being nothing , but himself all . So that this resignment of our Saviors government ( such as now it is , ) is only the transition of it into a greater perfection , for it endures for ever and ever . Luk. 1. 33. The more things multiplicious are united , and things diverse 〈◊〉 into God ; the more they also being perfected . Which as it is true in all other creatures , so also ( according to his humanity ) may be verified of our Savior , blessed for ever more ! In respect of which consummation of all things , that is yet to come , all the present things , which are consummations of the types of former times , are but types themselves , and imperfections ; as also many of those prophecies that are already fulfilled in there are to have a second fuller accomplishment hereafter . Our Saviors first coming but a type of the second ; and the prophecies applyed to this , see Mal. 3. 1. Matt. 3. 10 , 12. much more verified and fulfilled in that . Our Sabbaths but types of the rest to come ; the present communion of Christs body and blood , and the present inhabitation of his spirit , but types and earnest-pence of a more intimate incorporation and union to him hereafter . When whatever he is we shall be like him , tho we cannot now imagine what we shall be : and our present knowledg and conceit of things , seeing them under the law , thro a veil ; under the Gospel , thro a glass , somewhat clearer , but not yet face to face , 2 Cor. 3. 14 , 18. 1 Cor. 13. 12. such as shall hereafter vanish away , 1 Cor. 13. 8 , 12. but by improvement , as Stars vanish in a greater light . Meanwhile all things under this King of Saints go on apace to their perfection ; by whom all that is imperfect shall at last be done away . And in his Majesty may he ride on prosperously ; and may his arrows be sharp in the heart of his enemies ; and the people be subdued unto him ; and may he remember his poor servants now he is in his kingdom ; to whom be glory for ever . Amen . Lastly , to conclude this chapter as the rest , what is said of his Kingdom , is verifyed also of the Saints ; By whose merits , after whose example , under whose conduct , assisted by his spirit , protected by his power , all those who depend on him shall also overcome , shall have a kingdom , thrones , reign on Earth , rule over the nations , judge men and Angels , &c. only saving to him the primogeniture , the preeminence , the right hand , &c. Rev. 2. chap. 3. CHAP. IX . The Benefits of our Savior common to all Generations ever since the Creation . LASTLY . As all these benefits come to mankind by and thro Christ ; so they came , alwaies , by him ; to all generations of men ever since the Creation ; And as well these before , as those since , his coming in the flesh attained salvation and were blessed only by , in , and thro , him . God , ( perfecting , as all his other works , so that of our redemption by degrees ; and still reserving some better thing behind , to superinduce upon the former ; that the precedent , without the following , times might not be made perfect ; Heb. 11. 40. ) appointed not the full-manifestation of his Son , for taking away our sin , &c. nor , ( after the Son reascended , ) the visible and more plenary descension of the Holy Ghost , for enabling our obedience , &c. till the last times indeed : But yet he not only promised them , ( I mean to his Church , ) from the beginning , [ where note ; that in what manner the sending of the Messias or the promised seed so the sending of the spirit , wat only promised to former ages . See for this ( which is less taken notice of ) Gal. 3. 14. Act. 2. 3●… , 39. Esai . 32. 15. -44. 3. Jer. 31. 33. -32. 40. Ezek. 11. 19. -36. 27. Joel 2. 29. Zech. 12. 10. &c. ] and raised a continued expectation and longing for them ; both in men , and Angels ; Mal. 3. ●… . 1 Pet. 1. 12. [ and therefore the faithful were , then , called the children of the promises ; and the priviledges of the Jews ( the then Church of God ) said to be great , in that they had the promises ; see Rom. 9. 4. -3. 3. Act. 2. 39. ] But he also exhibited them ; and this , not only in types , ( the figures and representations of what was to come : ) [ As all former times were , almost in all things , types of the latter , see 1 Cor. 10. 6 , 11. Rom. 15. 4. Eccles. 1. 9. that the whole world might know Gods waies , ( in his mercies , judgments , &c. ) what they are , and what they will be , by what they alwaies have been ; and so , in both kinds , might hope , and fear , the same things to fall out to them ; which have come from God formerly upon others , for their example ] but in the virtue and benefit of them . Thro the grace of our Lord Jesus Christ ( saith St. Peter ) we shall be saved , even as they : i. e. the Fathers , see Act. 15. 11 , comp . 10. nor only this ; but in the presence of them : First for the Son ; The government of the Church of God under the old Testament was by this only begotten of God , 1 Cor. 10. 9. Heb. 11. 26. tho not yet incarnate . Humanity indeed was not assumed till the appointed time ; nor any of those offices that necessarily depend on it ; no sacrifice , no sufferings for us ; no obedience to the laws , which were enjoyned us ; no intercession as yet as High Priest for men , his Brethren ; as yet a Mediator , in respect of man , to God he was not : being in all things ( till he emptied himself ) equal to God the Father ; yet the benefits of all these , tho not to be acted till their season were participated and equally communicated to all ages before thro faith in those to come ; as to ages since thro faith of these past . And thus the Lamb may be said to be slain from the beginning . But yet it seems plain ; that , ( by the divine Oeconomy , ) from the person of the Son of God ( which was alwaies ) , The first as well as last , Alpha and ●…mega , Davids ofspring or branch , and root , Rev. 1. 11 , 17. -22. 16. and all things as of the Father so by the Son , 1 Cor. 8. 6. Jo. 1. 4. As the first begotten from the dead , Rev. 1. 5. Col. 1. 18. so the first born of every Creature . Col. 1. 15. comp . 17. From this person , I say , as it were a Mediator from the Father to us , came in all times the enlightning and teaching ; Jo. 1. 9. Esai . 60. 1. comp . ●…ph . 5. 14. he was alwaies the light the conduct and protection ; Ps. 80. 1. he was alwaies the shepheard ●…sai . 27. 3 , 6. of the Church of God. From this person all blessings derived upon Her ; She was ruled with his more extraordinary personal presence and immediate presidence , ( and not by subordinate Angels ; ) and this done with his great delight , Prov. 8. 30. with great compassion , and affliction for their miseries , Judg. 10. 16. Exod. 19. 4. Deut. 1. 31. Fsai. 46. 3. -63. 7 , 9. and with great patience , grief , and 10-times provocations from their sins . Numb . 14. 22. Ps. 95. 10. He often assuming an human figure , as a preamble to his incarnation , tho not yet a real and natural body : and appearing to , and discoursing with , and seen by , the Saints of old , before his coming in the flesh ; as he hath done to others since , after his ascension , many times to one man ( S●… . Paul ) that are mentioned , Act. 9. 4. -18. 9. -22. 18. 2 Tim. 4. 17. All the promises of Himself to come were from Himself , and from his spirit ; 1 Pet. 1. 11. and amongst the rest that gracious designation ( made to his Father ) of his person to be emptied and to assume flesh [ Lo I come ] the Father again promising , before the world was , all the blessings that should come to mankind there from . See Tit. 1. 2. comp . Gen. 1. 26. and -3. 22. and -11. 7. And as all mercies upon the Church and the Godly ; so all judgments upon the wicked and the enemies thereof were executed by the person of the Son , as well before , as since , the incarnation , see Jo. 5. 22 , 23. All judgments also being a proper effect of the word of God. See Rev. 19. 13 , 15. Heb. 4. 12. All those judgments upon the old world were by him ; being forerunning types of the world to be judged by him at that last day . Therefore is he said in the same manner , since his incarnation as before , to come often ( still ) to execute judgments without any descent of his humanity . See Rev. 2. 5. Matt. 16. 28. -24. 34 , 50. Rom. 11. 26. comp . Esai . 35. 4. -40. 10. And from Him all these as the second Person in the Trinity , contradistinguished from the Father . For tho opera trinitatis sunt indivisa ; and all external works are of the whole Trinity , yet in the operation , the same manner of concurrence cannot be attributed to the 3 persons : we cannot say that as the Father made the world by the Son ; so that the Son , by the Father . Nor that as the Son became incarnate ; so the Father : Nor because our Saviours praiers were addressed to the Father , therefore they were to the Holy Ghost , or to the Son i. e. himself . Now then to prove this , that we pretend , more fully ; and here to pass by that deduction ( firm enough ) of God the Fathers creating , upholding , governing all things by his eternal Son , therefore governing the Church ( his people Elect , whose God he more specially calls himself ) these , I say , more especially by the same person his Son. 1. This seems to appear from two Lords , several times named in the old Testament : see Ps. 110. 1. where the second Lord , whom David calls his Lord , is expressly by our Saviour expounded to be himself , Matt. 22. 44. and Himself , not as he was Davids Son , since by his question he implyed that Christ as Davids Son could not be his Lord ; but as Gods Son ; which the blind Jews imagined not . So of God and God Psal. 45. 6. comp . 7. see Heb. 1. 10 , and 8. David making many addresses unto God the Son , as appears by the quotations in the new Testament : see Psal. 68. 24. comp . 18. and Eph. 4. 8 , 9. After this consider Gen. 19. 24. which diversity of expression seems to arise from that Lords being yet on earth , that discoursed with Abraham . Gen. 18. 1 , 3 , 21. Add to these Ezek. 13. 7. comp . Matt. 26. 31. Esai . 5. 1. 2. From those many places ; where the same divine person is ( promiscuously ) called the Angel of the Lord ( therefore not God the Father ) and also is himself named God ; The Lord ; The God of Israel ; is delivering his message ( if I may so call it ) in his own name ; receiving worship , dedication of Altars , Sacrifice , as God ; and ( seeing God and living ) with wonder applyed to him by those trembling mortals to whom he appeared ; by all which joyned together ( tho to some it may seem the phrase of those daies to give any Angel the name of God. See Judg. 13. 21 , 22. And their opinion that the sight of an Angel was death to a mortal , see Judg. 6. 22. it is as evident that he was distinguished from all created Angels . See Gen 32. 1 , 2. no such ceremonies used . Therefore is this Angel in an especial manner called the Angel of Gods face or presence , and Gods name said to be in Him. Exod. 23. 21. Esai . 63. 9. which seems plainly applyed to our Saviour by the whole description , and by 1 Cor. 10. 9. yet the same is called also Gods face , Exod. 33. 14. and God himself , vers . 3. who refusing upon their idolatry to conduct them any longer ; yet afterward condescended unto it , upon the intercession of Moses : shewing in the first the malignity of sin ; in the second the power of Christs intercession for sinners ; typified by that of Moses . See ●…xod . 33. 14. -34. 10. Now for the coincidence of these two [ God the Lord ] and [ The Angel ] &c. see Gen. 16. 7. comp . 10 , 13 , 14. Gen. 22. 11. comp . 12. -32. 34. comp . 30. and Hos. 12. 4 , 5. Gen. 48. 16. comp . 15. Gen. 31. 11. comp . 13. Exod. 14. 19. comp . 24. -3. 2. comp . 3 , 4 , 6 , 7 , 14. Deut. 33. 16. and Zech. 3. 1 , 2. where Joshua appearing before the Angel , as a Judge , is accused by Satan , see vers . 4. Mark. 12. 26. Act. 7. 38 , 35. comp . 53. Heb. 12. 26. And many more places to this purpose . Which interest , agency , and appearance of our Saviour in the old Testament , those other places in the new seem to glance it . 1 Cor. 10. 9. comp . Exod. 17. 2. Numb . 21. 5. Heb. 11. 26 , 1 Pet. 3. 19. -1. 11. Matt. 23. 37. where How oft would I , &c. seems to be meant also before his incarnation , by the Prophets , whom he alwaies sent ; before , and since . Neither doth that saying , 1 Jo. 4. 12. Jo. 1. 18. [ No man hath seen God at any time ] 1 Tim. 6. 16. [ nor can see him ] ( grounded on Gods words in ●…xod . 33. 20 , 22. ) thwart that , which hath been said ; or oppose the visions and apparitions of God veil'd in created representations and images ; but only those visions of him in his own nature and essence : or that more proper glory , wherein he shall be seen by us in the next world , 1 Cor. 13. 12. which devouring fire and unaccessible light nothing mortal can behold without being melted and consumed ; the image of which also is sometimes represented so glorious , as neither is it beholdable , see Lev. 16. 13. and most-what so glorious , as not seen without great horror and trembling ; the ordinary symptomes in all apparitions ; even those not only of God , but of Angels . And this invisible glory is called Gods face , Exod. 33. 20. Not but that Gods face also hath been seen , see Gen. 32. 30. Judg. 6. 22. &c. But that face was only a vizard ( if I may so say ) over his own face ; and that glory but a shadow of his own glory ( therefore Moses after a sight of these , Exod. 24. 10 , 16. Numb . 12. 8. still affectionately desired a sight of the other . Exod. 33. 18. ) Sometimes made more , sometimes less , glorious ; as when in the form of a man he dined with Abraham . But yet except when the divine Majesty personated an ordinary man , seldom in any glorious apparition under the times of the law was his figure , or at least his face , seen ; this familiarity being reserved , in the incarnation of God , for the times of the Gospel . 1 Jo. 1. 1. Jo. 1. 14. The appearance to Abraham ( in a vision or reality it matters not for our purpose ) Gen. 15. 17. comp . 12. was a blazing flame issuing out of a Fornace environed with darkness . Exod. 24. 16. The sight of the glory of the Lord was like a devouring fire to the people , and to the Elders who had more clear vision , vers . 10. there is mention only of ( as it were ) a Saphire-pavement under his feet : and remember ( saith Moses ) Deut. 4. 15. that ye saw no manner of similitude . Moses his importunity afterward only saw his shoulders passant , and was entertained chiefly , as also Elijah , and as Adam in Paradise , Gen. 3. 8 , 10. like some terrible noise in the air indicating Gods presence with a voice and a proclamation . This being the time of hearing his word , hereafter of vision ; see Exod. 33. 19. -34. 6. 1 King. 19. 12. Ezek. 1. 26 , 27. the appearance of the loines of a man , and flames covering the upper and the lower parts . Esai . 6. 1. No description of his person , save the posture only sitting on a Throne ; only a particularizing of the Cherubims . Dan. 7. 9. A description of his covering , his vestment , and his hair , but not of his person . Rev. 4. 3. no description of any figure , only the lustre like a Jasper or Sardin-stone ; only Rev. 1. 12. In St. Johns vision of our glorified Savior , there we find all the parts of his body punctually described , much resembling Daniels of that glorious Angel , c. 10. 5. which some also imagine to have been our Saviour . 3. This appears in that some of the apparitions of God in the old Testament must be granted to be of the second person ; as that vision Esai . 6. 1. which is interpreted expressly of Christ Jo. 12. 41. comp . 40. quoted out of Esai . 6. where this vision is related and this being the Lord , whose glory resided in the Temple , and sate between the Cherubims . That vision Ezek. 1. 26. must needs be of the same Lord too ; see Psal. 68. 24. comp . 18. now the same Lord residing in the Temple , and before , in , or upon the Tabernacle ; it follows that the Lord conducting the Church in the wilderness , was also the second person . And from these , which must be granted , many other appearances in reason cannot be denyed to have been of the same person . Especially most of them being acts of care , and providence , and mercies toward the Church . Amongst which ( to name only some of them ) that to Abraham seems to be , Gen. 18. where 't is plain , that one of the 3 celestial persons was the Lord ; Abraham speaking in the singular , and but calling one of them Lord , vers . 13 , 17. And two of them only entring Sodom ; whilst the third , which was the Lord , stayed and discovered the destruction of the City , vers . 22 , 33. whom see again , Gen. 19. 16 , 17. talking with Lot , and vers . 24. executing judgment on the wicked , after he had saved the Righteous : coming then with salvation and promises in one hand for the good ; promises of himself to come : and thro him of the inheritance of heaven , typified in Canaan ; and deliverance from Hell , typified in Lot ; and with judgments in the other hand upon the impious ; judgment of fire and brimstone , and being cast into a bottomless lake in hell , typified in Sodom . And since our Saviour saith when the Jews asked him Jo. 8. whether he had seen Abraham , that he was before Abraham , and that Abraham had seen his day and was glad : ( where it seems plain by vers . 38 , 23. that he was discoursing of himself , as being the eternal Son of God ; which the Jews so much stumbled at , and St. Johns relations every where so much vindicate . And that the day , he speaks of , is that permanent one of eternity , which never ends ; and to which all time is but as one day , 2 Pet. 3. 8. why may he not expressly mean it of these visions of Abraham ? and the glad tidings he brought him in them of that coming , which the Jews then , yet without rejoycing as Abraham , beheld ? And might not Abraham be said thus to see his glory ; as well as Esai ( it must be granted ) did ? 2. And next the descent of the Lord in the times of Noah ; how like is it to this in Abraham's time before the firing of Sodom ? And his conference with and complaint to Noah , see Gen. 6. 3 , 7 , 8 , 12 , 13. -7. 1 , 16. and his promises to him and Covenant with him , and his seed ; Gen. 6. 18. -9. 9. &c. to those with Abraham . And his preserving of Noah with his family , and his shutting them up in the Ark , Gen. 7. 16. to his delivering of Lot and his leading him forth by the hand ; And his causing it to rain those miraculous waters by opening the windows of heaven , and springs of the deep , Gen. 7. 4 , 11. to the fiery rain upon Sodom ? and how well do these agree with that expression . 1 Pet. 3. 19 ? So that it seems without doubt these two of the firing of Sodom ; and of the flood ; and that of drowning the Egyptians in the Red sea , with the salvation of Noah , Lot , and Israel being the 3 grand types to the world of the last great judgment to come , see 2 Pet. 2. 5 , 6. Jude 5. 7. that they were executed by the same hand , see 2 Pet. 2. 5 , 6. Luk. 17. 26 , 28. that the other shall be even the Son of God ; to whom the Father for ever hath committed all mercy and judgment . 3. The same person it seems to be , that first wrestled with , ( as he doth in afflictions with all the pious ) and then blessed , Jacob : Gen. 32. 24. That appeared to , and was adored by , Joshuah . Josh. 5. 13. 14 , 15. comp . Exod. 3. 5. To Gideon , Judg. 6. 22. To Manoah . Judg. 13. 15. &c. all which may be gathered from the arguments forementioned . And I can call to mind in the sacred story only , 2 apparitions or visions which certainly appear to be of God the Father : That of the Ancient of dayes , Dan. 7. 9. comp . 13. and Rev. 4. 2. comp . c. 5. 5. 4. Lastly , he was the Angel that conducted the Church in the wilderness , as is shewed above ; and by consequence that gave them the law in Mount Sinai : for tho the law is said to be given by the disposition and promulgation of Angels , Act. 7. 53. Gal. 3. 19. Heb. 2. 2. multitudes of whom appeared in the Mount , Deut. 33. 2. Psal. 68. 17. by whom those voices were formed in the Air. Heb. 2. 2. In which speaking of the law to the people the Angels were Mediators , as afterward in receiving from the Angel and carrying the law to them , Moses was , Gal. 3. 19. [ which is taken notice of several times in the new Testament , to shew the preeminence of the Gospel : since the law was delivered to men by the intermediation of Angels and Moses , Servants and Ministers ; but the Gospel by the mediation of his only Son , made flesh that he might familiarly converse with man , without those terrors that accompanied the law : ] yet the supreme Legislator was God : Deut. 33. 2. Exod. 20. 1. Exterior loquela Angelorum , interior Dei per Angelum ; and that the Son , the eternal word , and Vicegerent of the Father ; called the Angel Act. 7. 38. that spoke with Moses upon the Mount , from whom he received the law written with his finger : the same Angel that appeared in the bush , vers . 35. that conducted them in the cloud . Which soveraign Legislator , for the glorifying of his Father and the saving of man , humbled himself afterward to become Himself the Mediator . The type of which mediation of his , Moses then was ; both in delivering the will of God to the people , coming down to them from the Holy place in the Mount ; and also ascending and interceding forty daies to God for the people . Deut. 9. 18 , 25 , 26. As he since hath both descended in flesh from the bosom of the Father , to declare and reveal all his will to us , Jo. 1. 18. who only saw his face , but Moses only his back-parts : and in whose face the glory of the Gospel shone , as of the law in Moses his face , see 2 Cor. 4. 6. comp . 3. 7. and is ascended again to the Father to intercede for us ; this Real Moses remembring him , not of our righteousness , &c. but of the promise he made to them of the blessed sced , D●…ut . 9. 27. and of the triumph the spiritual and temporal enemies of God would make over the deserted , tho most worthy to be deserted , Church vers . 28. By whose prayers and intercessions it now standeth , and shall stand for ever . Amen . Thus much , that the Government of the Church of God also under the old Testament was by the Son of God. Next for the Holy Ghost : The operations also of Holiness in men under the old Testament was by the same spirit . By it , then , Regeneration , Gal. 4. 29. and our Saviour wondred at a Doctor in Israel , Jo. 3. 10. that he was ignorant of it . Tho therefore Christ not yet ascended , and this Holy Spirit not then received and poured out in so full a measure upon all flesh ; yet as of the Son the Author ; so of the Holy Spirit the promise ; of the Gospel ; there were made some predescents in the old Testament , Esai . 63. 10 , 11. Nehem. 9. 30. Zech. 4. 6. some sprinklings and drops of those large effusions which have been poured out in the latter daies ; and of almost all those several kinds of its rich graces mentioned , 1 Cor. 12. &c. some first ▪ fruits , as it were , and samplars we find in the Ancient Church of God. The spirit of wisdom eminent in Solomon . 1 King. 3. 12. and Exod. 31. 3. The power of miracles eminent in Moses , Elijah , Elishah ; and in these a specimen of almost all sorts of them , that are exhibited in the new . Command over the waters , Exod. 14. 21. 2 King. 2. 8. fire 2 King. 1. 10. Dan. 3. 27. Air 1 King. 18. 44. The Heavens , Josh. 10. 12. The multiplying of oyl , meal , bread ; like that of our Saviours . 1 King. 17. 14. 2 King. 4. 6 , 43 , 44. The Resurrection , 1 King. 17. 21. 2 King. 4. 34. -8. 5. The Ascension , in Enoch and Elijah . Pentecost , in the spirit descending upon his Disciple Elisha from ascending Elijah , the type of Christ. Gifts of healing , 2 King. 5. 10. -4. 41. -2. 19. Esai . 38. 21. Prophecy , that called the proper season of the Prophets . Helps in Government ; see the operations of the spirit upon Joshua ; and the Judges of Israel ; and the 70 Elders . Interpretation of tongues ; and hearts too ; of dreams , &c. eminent in Joseph and Daniel ; see Dan. 5. 12 , 25. Only one , the gift of tongues we find reserved as a property to the Gospel upon the enlarging of the Church from one before , at this time to all nations , and languages . We find this Holy Spirit also represented of old ( both in the Tabernacle and the Temple , ) in those 7 lamps of the 7 branched candlestick ; as also in the first descent upon the Apostles it appeared in a flame or tongue of fire : Act. 2. 1. see Exod. 25. 40. comp . Rev. 4. 5. and 5. 6. and Zech. 4. 10 , 2. comp . 6. We find it then poured upon Moses , in type of Christ ; and from him portions of it derived upon the 70 Elders , Numb . 11. 18. &c. whose sudden prophecying upon it became then also , as in the Acts , a wonder to the people , vers . 27. 28. as it was from Christ upon the Apostles ; and so many thousands ever since , and shall be on others to the end of the world . Jo. 1. 16. Eph. 4. 17. We find it then conferred upon the extraordinary Captains of Gods people ; exciting them to heroick actions : Joshuah Numb . 26. 16 , 18. Gideon Judg. 6. 34. Jephtah Judg. 11. 29. Samson Judg. 13. 25. Giving him corporal strength , a type of that spiritual , which it now bestows upon the Saints ; as illuminating and sanctifying , so strengthning and giving courage and comfort in afflictions ; this being a special operation of this divine Agent . Therefore one attribute , Esai . 11. 2. is spirit of might ; and in the new Testament , Comforter : Upon Saul , and David ; presently upon their anointing ; by which they were changed and became new men . 1 Sam. 10. 6. -16. 13. see its inspiration of the holy writers ; Moses ; David ; the Prophets : Matt. 22. 43. Heb. 8. 9. -3. 7. Mark. 12. 36. Act. 7. 51. Luk. 2. 26. Act. 1. 16. 1 Cor. 2. 13. It s wonderful operations upon the sons of the Prophets ; whereby they were put at certain times into wonderful extasies and raptures , ( like those under the Gospel . Act. 10. 10. -22. 17. -9. 9. comp . 12. 2 Cor. 12. 2 , 7. ) into strange and unusual actions and agitations of their bodies . 2 Sam. 6. 14. Psal. 26. 6. 2 King. 4. 35. -2. 16. -9. 11. 1 King. 18. 12. Ezra 3. 12 , 14. ( see the like . Matt. 4. 1. Act. 8. 39. -20. 22. -16. 7. -18. 5. ) So violent that Saul , ( in their society possessed with the same ) is said to have stript himself of his clothes , i. e. his upper garment , and to have lain down all night unclothed , being wearied withose strange motions , &c. perhaps Psal. 149. 3. meant of this . They in these raptures not foretelling things to come , 2 King. 2. 3 , 5. but conceiving , and on a sudden , after an unusual manner , dictating , psalms , songs , the praises of God , or explanation of some mystery , or former prophecy . See 1 Sam. 18. 10. 1 King. 18. 29. 1 Chron. 25. 3. comp . 1 Cor. 11. 5. And the spirit then as now did more ordinarily inspire persons , first by their profession consecrated to God , Jo : 11. 51. prepared by studies and exercises of devotion in Schools for this purpose ; amongst which means was composing the spirits by musick . 1 Sam. 10. 5. -16. 16. Ps. 43. 4. 2 King. 3. 15. Some of the singers Prophets , Asaph , &c. There being many Colledges of them in several places ; Naioth , Bethel , Hiericho , inhabited by great numb●…rs . See 2 King. 2. 3 , 5 , 7. -4. 38. so the Levites , that were the singers , were also spiritual composers of holy psalms , 1 Chron. 25. 2 , 5. 2 Chron. 29. 30. And many of the Prophets were Priests or Levites , Samuel , Ezekiel , Jeremy . And now also that the miraculous graces of the spirit are someway both procured and improved by industry , study , prayer , faith , expecting and desiring to receive them seems to appear from . 1 Cor. 12. 31. -14. 1. Rom. 12. 6. 1 Tim. 4. 13 , 14. 2 Tim. 1. 6. 1 Pet. 11. 10 , 11 , 12. And this may serve to shew that the Ancient world were not unacquainted with the operations of the spirit ; and in some measure pretasted this promise of the latter daies ; which wrought in all times after the same manner ; and came then also from the same Author , the Lord Christ : see 1 Pet. 1. 11. -3. 19. 2 Pet. 1. 21. 1 Cor. 12. 5. Only now its illuminations are greater under the Gospel , Matt. 11. 11. Jo. 16. 13. and further extended ; even to all flesh ; amongst whom it continues all its rich gifts ; For we must not make the times of Christ inferior to those of the law ; nor the times of the making of the promises , to be perfecter then those of their accomplishment . Thus much of the energyes , and actings of the Holy Ghost in men under the old Testament as well as under the new . And accordingly , there hath been alwaies the same Covenant of Grace : the same faith in , and by , the Son and Holy Spirit , Gal. 3. 8 , 17. &c. and the same Sacraments 1 Cor. 10. 2 , 3. from the beginning . To shew which things somewhat more punctually and particularly . First Gods prescience , seeing mans use of his Free-will and his fall , foreordained our Saviour before the foundation of the world , tho he manifested him not till the last times . 1 Pet. 1. 20. And presently after the fall , ( out of overflowing mercy ) in the very curse , he delivered also the cure of it ; and condemned the seducer of man to be destroyed by the ( then first promised ) seed of the woman , i. e. Christ , who also ( immediatly ) was the seed of the woman only , whom Satan first seduced ; that he might be destroyed also by the same instrument i. e. woman , by which he thought to destroy man. Upon the multiplying of this seed , we find accordingly , because the promise of God did not take effect in all the seed , see Rom. 9. 6. &c. Gal. 4. 26. &c. we find in that infancy of the world , the same distinction of men , as now , noted indeed by the Apostle more expressly of Abrahams double seed , Gal. 4. 22. but as true of Adams , and of all the times since the beginning : as likewise those other remarks that are made upon them , Gal. 4. 29. Rom. 9. 12. ( that the elder should first persecute , at last serve , the younger ) we find then one generation after the flesh , another after the spirit ; one of old Adam involved in no covenant but that of works , and by those ( being evil ) loosing the heavenly inheritance ; the other of the promise , and attaining it by faith . And these we find called the sons of God , ( which none are but by Christ. ) Gen. 5. 2. The other sons of men or in opposition to the former sons of the wicked one the devil . 1 Jo. 3. 10 , 12. In which respect the wicked Jews seem to be reckoned as the spiritual race or succession of Cain ; since Abels blood is required of them , Matt. 23. 35 , 36. Jo. 8. 44. ( God and the Divel being the two spiritual fathers of the progeny of man. Jo. 8. 42. &c. ) The one pilgrims on the earth , Heb. 11. 13. The other men of this world ; noted for their building of Cities as Cain , Gen. 4. 17. and Nimrod ; Gen. 10. 8 , 9 , 10. not so the others . The city and type of the one , Babylon , called confusion ; and of the other , Jerusalem , intimating peace and unity . The one having a confusion of languages amongst them ; The other retaining ( as proper to them ) the first language of paradise ; called afterward the Hebrew , from Heber , ( in whose time the earth was divided ) ; and afterward , amongst his multiplied posterity , adhering only to Abrahams race . And of the former of these there was a Church of God erected from the beginning ; which had Gods more special presence in the same land where paradise was . Gen. 4. 16. Which Church seems ( from Matt. 19. 4 , 8. comp . Gen. 6. 1 , 2. and 4. 19. and Mal. 2. 15. ) to have been then restrained both from polygamy , and marrying with the unbelievers ; which matching with them afterwards was cursed with a gigantick , ( and consequently tyrannous ) ofspring , like that of Cain's , the wicked generation , Gen. 6. 4. -4. 23 , 24. and of which matching after the flood Abraham and the Patriachs had much abhorrence : doubtless because the worship and fear of the true God was not among them . See Gen. 20. 11. -24. 3. -27. 24. From which wicked Cain was excommunicated and banished , whose murthering of his brother may be guessed [ by the way of Cain ] being joyned with [ the gainsaying of Core ] Jude 11. to hav been , not only out of envy to him ; because his sacrifice was more accepted , but out of emulation ; for his being some way or other more specially preferred in the ministration also of the divine worship : and his race proved like him , full of violence , murders , many wives , &c. Gen. 4. 23 , 24. -6. 11. see Gen. 4. 3 , 12 , 14 , 16. Amongst these sons of God Abel was the first , recorded in the Heb. c. 11. declared there to be righteous ; or justifyed and accepted of God by faith : and that faith was ; that God was a rewarder of all those that diligently seek him , vers . 6. which is a faith in Gods promises : and a faith of things not seen , vers . 1. a faith therefore of promises not yet attained ; and indeed why else his blood cry after death ? vers . 4. how else did he and the rest dy in faith ? vers . 13. if not something hoped for after death ? viz. the restoring of that paradise which was lost ; see vers . 16 , 26 , 39. and the restoring of life again to the innocent ; as well as future vengeance on the oppressor . Righteous Abel slain by him that was born after the flesh ; that God might shew in the first Saint the lot of his Church here on earth ; Seth is given in his stead the Father of the holy race ; said to be begotten in Adams image , as Adam was in the likeness of God ; Gen. 5. 1 , 2 , 3. which is not said of the former issue , it may be , with reference to restoring of man in Christ , to the image in which God created Adam . Col. 3. 10. Eph. 2. 10. And born after long expectation first , ( as Abrah●…m's son of promise was ) Adam being 130 years old before he had this seed , that was appointed by God instead of Abel . Gen. 5. 3. -4. 25. After him Enos , who comparing Gen. 4. 26. with 2 Pet. 2. 5. was the first more publick preacher of righteousness ; as Noah was the eighth . The fifth after him , Enoch ; a Prophet ; Jude 14. and after a singular manner pious ; who served God out of faith that he was a rewarder of the diligent seekers of him ; and accordingly received that reward in an anticipated translation : that the times before the law might in him have a type of the advancement of the promised seed , and an example of the promised reward to all beleevers thro him ; as those under the law had in Elias ; and those under the Gospel saw in the seed it self . See Heb. 11. 5 , 6. The eighth preacher of righteousness was Noah ; And here ( in the tenth generation from Adam ) the world that then was , was to be ( as this second also shall be ) for its wickedness destroyed , but , after first the preaching to them by Christ , 1 Pet. 3. 19. i. e. by the spirit of Christ , 1 Pet. 1. 11. the same Gospel which is preached to us , viz. that as Christ was ( in the appointed time ) put to death in the flesh , but quickned in the spirit ; so they might be judged and be put to death or become dead in the flesh , according to the former will and lusts of men ; and be quickned in the spirit according to the will of God. See 1 Pet. 4. 6. comp . vers . 1 , 2. and 1 Pet. 3. 18 , 19. 2 Pet. 8. 9. At which time ( the world after this preaching of the Gospel unto them and the long-suffering of God 1 Pet. 3. 20. for an 120 years , Gen. 6. 3. still continuing disobedient ) , and being to be destroyed by water ( the type of the end of it to come by fire ) we find the first express mention of a Covenant ; established with Noah and his seed , Gen. 6. 18. ( where [ my ] not [ a ] seems to me to imply the continuation , not the beginning of a Covenant ) in which God makes a promise to save him in this ark of the Covenant , and to bless the earth unto him ; which was cursed for sin ; and then should have been destroyed . Gen. 6. 13. Which also his Father at his birth prophecyed of him , Gen. 5. 29. and to regive to him and his seed the dominion of the world ; which after the flood he gives him the possession of : see Gen. 9. 1. &c. And this promise we find made to Noah almost in the same terms , ( that we n●…d not doubt of the same thing intended by it ) as it was afterward to Abraham ( that he also should be the heir of the world , Rom. 14. 13. &c. ) so also , of Noah as of Abraham , 't is said , that he became heir of the righteousness which is by faith , Heb. 11. 7. that is heir of the benefits thereof , promised unto him . And the promise was one and the same from the beginning , first of the coming into the world of the promised seed , which is already fulfilled : and then of the restoring of man , ( first in , and then by the promised seed ) to the inheritance which he forfeited by Adams fall ; which inheritance was , 1. a right both to the earth and the creatures therein , ( which since Adams fall none have right to before God , but only thro Christ. ) 2. And more specially to the heavenly country and city , Heb. 11. 16. called also entring into Gods rest , Heb. 4. 6. &c. that yet to come , vers . 7 , 8 , 9. In the presignification of which rest to come the Sabbath was appointed from the beginning to be observed with rest , &c. see Heb. 4. 3 , 9 , 10. after the 6 daies labour of this world , and after our deliverance from the persecutions of Egypt , that is , all ( whatever ) the Churches enemies . For because both these are the same in the substance , therefore was it instituted as a symbole of both , see Exod. 31. 17. ( Gods work in the creation , after which he is said to be refreshed , being a type of his work in the redemption of the world , and in the Elect ) from which also being perfected he shall rest at the day of judgment : which city these holy men also looked after . Heb. 11. 10 , 13 , 39. comp . with Heb. 8. 2. -9. 11. And we also yet expect till the second coming of our Saviour . Of which promise that of the earth was a type to Noah ; as that of Canaan to Abraham . Which promise is already made good to the seed ; and shall be by him to Noah ; and to Abraham ; and to all those who are of the Covenant , and of faith ; who shall be blessed with faithful Abraham , Gal. 3. 9. thro the seed of Abraham ; to whom the promise is ( in the first place ) made , Gal. 3. 16. being heir of all things , Heb. 1. 2. and in whom the Covenant is conformed to Abraham and the rest , Gal. 3. 17. to be fulfilled in its due time ; As they were looking at the promise of the seed to come afar off , and not made perfect in that without us , who have already seen it fulfilled ; so we also yet looking afar off at the promise of our inheritance ( by the seed ) yet to come ; and neither they nor we made perfect in this till the end come . When the wicked shall be finally destroyed , and the righteous delivered and saved : of which eternal salvation the preserving of Noah and his family in the general deluge was an eminent type , see 2 Pet. 2. 5. comp . with 9. as also the saving of Lot and his family in the second fiery judgment of Sodom ; and the saving of the Israelites , ( i. e. the Church of God , Act. 7. 38. ) in the t●…ird great day of judgment , in the slaying the first-born , and drowning of the Egyptians . Of which Israelites afterward not believing , only two , ( in the consuming of all the rest in the wilderness ) entred Canaan . Where the saving also so few in comparison of the world that perished ( because men loved evil more then righteousness ) is a type of the paucity of the saved at the last day . See Rom. 9. 27. And the manner of Noah's being saved was also a type ; His being saved by or upon the water was a figure of Baptism , by which we are now saved , 1 Pet. 3. 21. as also was the passing of the Israelites to their preservation thro the Red sea . 1 Cor. 10. 2. And if we may say the same of the Rainbow the seal of the Covenant with Noah , as of the cloud that conducted the Israelites ; this also was the figure of Baptism , 1 Cor. 10. 2. which is the seal now current of the Covenant of grace . And if they had then the seals , they had also the Covenant to which they belonged . Now for the other Sacrament of the Eucharist ; the Eucharistical sacrifices ( which were from the beginning ) of the flesh of which the offerers did partake , were ever the types thereof . Nor may I pass over , ( in shewing the Gospel of Noah ) the Covenant then that was made not only with Noah but also the Creatures , Gen. 9. 10 , 12. which , as they ( the earth , &c. ) were cursed for sinning Adams sake , Gen. 3. 17. -4. 12. Rom. 8. 20. and with man were to be destroyed , Gen. 6. 7 , 12 , 13. so in the Covenant of grace , by the promised seed they also shall be freed from the bondage of corruption into the glorious liberty of the Sons of God , Rom. 8. 20 , 21. &c. of which , their deliverance with Noah was a preludium , Gen. 5. 29. After Noah Shem for his filial Duty , Gen. 9. 24. was the heir of the Covenant of grace , and Father of the holy seed ; imagined by some to be Melchisedeck , but the Father of Heber and the Hebrew 's he was , Gen. 10. 21. and as God vouch●…afed afterwards to be called the God of Abraham , so before him he was called the God of Shem ; Gen. 9. 26. And then also Noah prophecyed of the posterity of Japhet , the Gentiles , their being united also to the Church descended from Shem ; which prediction was fulfilled upon the coming of the promised seed . Gen. 9. 26 , 27. And 't is noted , as of Noah , that he lived to see the 9th generation , even till the 58th year of Abraham ; so of Shem , and Salah , and Heber , that they all outliv'd Abraham : which long life of these holy men was surely a great advantage for catechizing their children in the true service of God. Yet many of Shem's race in time fell away to idolatry . See Josh. 24. 2 , 14 , 15. Gen. 3. 53. And therefore God 17 years after Noahs death and 367 years after the flood called Abraham out of the house and country of his idolatrous Fathers , and opens the same way of salvation , ( i. e. the Gospel ) more clearly yet to him ( therefore he called the Father of the faithful ) God promising him , that he should be heir of the world , ( Rom. 4. 13. ( that is ) in his seed : and that seed , Christ Gal. 3. 16 , 17. Christ , the promise that was made both to him and to all the Fathers . See Act. 13. 32 , 33. 2 Cor. 1. 20. Heb. 11. 13. comp . 39. And they possest of their inheritance first in his resurrection , Act. 13. 33. and not only that he Rom. 4. 23 , 24. but that in all Nations those who were the children of the faith of Abraham Rom. 4. 16. Luk. 〈◊〉 . 9. should be coheirs of the promise made to Abraham . And this the Apostle calls the Gospel that was preached to Abraham , Gal. 3. 8. and the Covenant made with him in Christ , vers . 17. Luk. 1. 72. comp . 68. And the adoption . Rom. 9. 4. From which commonwealth of Abraham or Israel the Gentiles being aliens , and having no title to the Fathers , Rom. 9. 5. are there said to have been formerly in the times of the old Testament without Christ , strangers from the Covenants of promise ; having no hope , &c. Eph. 2. 12. Of which covenant of Grace and the Gospel and not of that of works ( for at the giving of the law there was no such ceremony required or practised , Josh. 5. 2 , 7. tho mistaken perhaps to be so by the children of works , see Rom. 9. 32. Gal. 5. 3. or at least it being a part of the antiquated ceremonies , ( the same reason that ( they conceived ) bound them to the observing of it , binding them to the observance also of all the rest ) was circumcision then a seal . See Rom. 4. 11 , 13. Act. 2. 38 , 39. and the Antitype of our baptism . God beginning now more ceremoniously and solemnly to own his Church ; setting a corporeal mark upon it , whereby his people might be more signally separated and distinguished from the rest of men ; as afterward ( they multiplying into a nation , ) in Moses's time , he distinguished them by peculiar laws . Fourteen generations after Abraham was the Gospel yet more evidently preached to David ( that his seed , his son should rule over all the whole world , &c. ) which seed promised to David also was Christ , see Act. 13. 23. and this covenant again established with him . See Ps. 89. 3. ●… Chron. 17. 11. Act. 13. 23 , 24. and Ps. 72. and 89. The subject of whose songs is almost nothing else but Christ ; as we see from the expositions of them in the new Testament . And because the promises were made more fully to Abraham and to David ; therefore hath our Saviour more chiefly the title , of [ the seed of Abraham , and of the Son of David ] then of others . See Matt. 1. 1. And David was followed by the goodly fellowship of the Prophets , whose light shined brighter and brighter , 2 Pet. 1. 19. in those former darker ages ( so that some of them are called rather Evangelists then Prophets ) till the open day of the Gospel at last ascended upon the Earth in its full lustre and perfection . And let this be observed to the glory of the mercies of God everlasting , certain , never-failing , ( neither by Satans polices , nor by mens sin ) ; how at a certain distance of time , God alway mindful of his covenant with his elect . ( For though God is no accepter of persons , Act. 10. 34. Gal. 2. 6. ) for any external considerations of nation , &c. nor internal of properties and parts ( for the reason why any have these better then others is purely because he gave them ) ; yet he is an admitter or receiver of one mans person , not anothers ; of one nation , not another ; they being in all things equal ( or mostwhat he whom he receives some way inferior ) ; to gratuital favors for his own to us unknown pleasure , no way grounded upon any thing in the person . He preaccepteth none in point of justice , so as to do wrong to any ; or deny to any their merit and due , tho due only upon his promise , by which he hath tyed himself to reward industry , and our right use of his former gifts ; Matt. 25. 29. see Matt. 20. 13 , 14 , 15. But in point of liberality he doth , so as to do more good to some then others , without any cause at all that is in the person : Rom. 9. 11. -3. 3. -11. 29. Esai . 41. 2 , 4. Nor is this said , as if he did not ordinarily give more with respect to some former gifts of his ( either those of nature , or those of grace ; those acquisit by mans industry , or infused by Gods mercy ) that are in such or such a person , see Matt. 25. 15 , 29. but that he hath not tyed himself to give only where are former gifts ; and many times doth otherwise out of respect of the superabundance and overflowings of his mercies , and of his Church upon earth : which his everlasting purpose had determined ( notwithstanding mens frequent Apostacies ) to maintain from the beginning to the end of the world , Rom. 3. 3 , 4. -11. 29 , 36. even then when he had most reason of all to desert it ; after it had begun to decline to idolatry , Atheism , &c. sent new preachers of this Covenant , and renewed the true Religion by them . And how not in the best of times , for a reward of obedience ; but in the worst ever out of a necessity of repair ; not in the growth but the decadency of former piety ; his eternal pitty still visited the world with new light and new Ambassadors . Some 600 years after the Creation , the world then full of ungodly sinners both in words and deeds , Jude 14. Enoch was sent a Prophet ; who walked with God ; and in whom was shewed to the world the reward of righteousness ; and who denounced the last judgment day against the then wicked . Again at a certain distance from Enoch , before the flood ; when now not only the rest of the world , but also the holy race was corrupt with oppression and violence from Gigantick people , Gen , 4. 23 , 24. and illegal conjunctions upon multiplication of women . Gen. 6. 2. comp . 1 , 4 , ●…3 . Mal. 2. 15. God sent Noah , who walked also with God , and was a Preacher of righteousness 367 years after the flood . Idolatry also now growing rife , and Shems holy race fallen away into it . Josh. 24. 2 , 14. Gen. 31. 30 , 53. God called Abraham ; who commanded his children to keep the way of the Lord , Gen. 18. 19. &c. 430 years after this , Gal. 3. 17. when the children of Israel were full of the Idols , whoredoms and abominations of Egypt ; sacrificing unto Devils , &c. see Josh. 24. 14. -5. 9. Lev. 17. 7. Ezek. 20. 7 , 8 , 9 , 14. -23. 3. ( The reason why they were so prone to it at Sinai : and upon every occasion so ready to start from the Lord ) God sent Moses , but not for any merit of theirs at all : therefore are they every where so frequently told of it . See Deut. 9. 4 , 5 , 6. &c. [ Not for thy righteousness , nor for the uprightness of thine heart , for thou wert , &c. but to perform the word which the Lord sware . ] And Ezek. 20. and Ezek. 36. 21 , 22 , 31 , 32. where God saith when they would not cast away their abominations , &c. that he nevertheless wrought for his name sake , and caused them to go forth , &c. see vers . 8 , 9 , 10 , 14. &c. see the like story Psal. 106. 8 , 43 , 45. comp . with the rest of the Psalm . Ps. 78. 38. comp . 36. the reason of his compassion not their goodness , but their mortality : vers . 39. 65. Jer. 30. 8. &c. comp . 15. -31. 19. Nor were their children he carried into Canaan better then their fathers , Ezek. 20. 21. ( for which consider that strange passage , Amos 5. 26 ▪ ( of which the modesty of Moses hath said nothing in the story ) the secret carrying along with them ( besides the Lords ) the effigies and Tabernacle which they made to themselves of Molech and Chiun , &c. ) But yet for his name sake , &c. vers . 22. And see vers . 37 , 40 , 41. How God promiseth after the expiring of his punishments and weariness of asflicting ( very frequent in the Prophets ) before any at least acceptable repentance of theirs , a restorement of them to all his mercies and blessings ; upon which restorement ( saith he ) ye shall remember your waies , and loath your selves , when I have wrought with you for my names sake , not according to your wicked waies , vers . 43 , 44. see Ezek. 16. 59. &c. Not as if he did not require our repentance for to obtain the return of his favours , especially to challenge or expect it ; which is so effectual to hasten his mercies , and cut off the remains of justice . See Lev. 25. 39. Ezek. 6. 8 , 9. But if this be not : Mans impenitence or unbelief shall not frustrate for ever Gods faith , promise , glory ; Rom. 3. 3. But he will create new hearts in us rather ; and we shall repent after his mercies at least , when not before : and St. Paul shall cry out ; O the depth ! Who hath first given unto him , Rom. 1l . 35. For he who hath tyed himself upon repentance to shew mercy ; hath not tyed himself not to shew it but only upon repentance . And indeed Gods judgments many times , ( particularly war ) making men worse ; and his punishments ( by our desperate malignity ) increasing sin ; whence could any reformation begin but from himself ? who is forced at last , ( when our sin contends in duration with his justice ) because his mercies endure for ever , to pardon us for nothing . Nay when his favours are built upon our repentance , 't is the same , tho not so short a way of pure mercy . We have no goodness but that some grace prevents it . It only makes its own way ; 't is only it , that invites itself ; and prepares its own lodging ; and if we would find out the beginning of Gods mercies we can go only from one to another in infinitum ; who makes first that repentance , which he afterward rewards ; and gives us first to ask those favors , which he gives us for asking . To return to the subject in hand . Now in this time of greatest necessity God sent Moses : whose law was given for a light to the feet of the sons of faith ; as for a letter of condemnation to the sons of Belial . About 400 years after , Act. 13. 20. when the Israelites were quite declined from the pious steps of their forefathers ; and the word of the Lord ( upon it ) for a long time , had been rare and precious , See Judg. 2. 10. 1 Sam. 3. 1. God sent Samuel , David , &c. 500. years after this ; all relapsed into idolatry ; and in their captivity little amendment ; see Ezra 9. 1. Zech. 7. 5. &c. just when ten foredecreed Sabbaths of years for the land ( whose Sabbaths among other things by them were not observed ) see Lev. 26. 34. 2 Chron. 36. 21. were run out : God for his names sake sent a restorement of their Church and government by Zerubbabel and Joshua . Near the end of 70 Sabbaths or weeks of years , i. e. 490 years Dan. 9. 25. after this , when we know what a miserable condition the Church of God was in , from the wickedness of the High Priest ; the superstition and hypocrisie , and false doctrines of the Pharisee , when there was now hoc dignus 〈◊〉 nodus ; God sent his son to reform all things Heb. 9. 19. And we may gather also from Rom. 11. 26 , 27 , 28 , 29. that the last conversion of this nation , shall be only for Gods promise , not their repentance . And indeed who so considers that from God proceeds all our reformation ; as well as his blessings for , and upon it ; for all the effects of mercy must wholly acquiesce in him ; and acknowledg all things alwaies done for his own sake ; nothing for ours . These s●…t and foremeasured times of performing these purposes of God the Evangelist hath otherwise observed in the 14 generations ; that were between those great Epocha's of Abraham and David ; David and the Captivity ; Captivity and Christ. Matt. 1. 17. And now what can hinder Gods goodness ; or decay the Church ; since 't is plain that sin cannot ? God preserving it not for its holiness , but his glory . To whose power Satan is so far inferior ; that tho he is permitted to work much sin in the world ; yet was he never , nor never shall be , able to frustrate by sin any of the least of Gods designs . And therefore that supposition is not pious , of his assisting the Church so far as she neglects not her duty : which is only promising , that the Church shall not ( if it doth not ) fall away ; for so doubtless it had been , long since many times over , perished : And Gods enemy have had the universal Monarchy of this lower world . But as from him only it is that the Churches faith continues ; so his promise that she shall not , is also that ▪ her faith shall not , fail ; see Luk. 22. 32. comp . with Matt. 16. 18. And the motives of Gods protection of Her are now the same as of old , ( wherewith his servants , upon the rising of his indignation against her , alwaies conjured him ) ; i. e. not respect to her righteousness ; but the care of his name : least it ( either the power or glory thereof ) should be polluted amongst Christs spiritual enemies , Satan and his Angels : and temporal , Antichrist and his worshippers ; whilst he seemed unable to protect her . [ Hence the jealousy of Gods and Christs name , amongst the Mahometans now , no less then amongst the Heathen before , shall secure Christianity . ] See Numb . 14. 16. Who is now also as jealous as ever of his honor ; and saith as of old , Ps. 46. 10. I will be exalted amongst the Heathen , &c. Or the truth and faithfulness thereof should be aspersed amongst his servants ; after so many promises and oaths made ( for besides those latter of the new Testament , even that old one to Abraham ( which was concerning his spiritual seed ) is no way yet canceld or expired ) , if he should appear unready to preserve her . See Exod. 32. 13. And in that great judgment Matt. 24. 21. from which some are saved , he saith not for the righteous , but for the elect tho e daies shall be shortned : i. e. for his election of some to whom he will shew mercy : which election Rom. 9. 11. is of God calling , not man working ; who creates repentance , as well as shews favor upon it ; and who of a sudden brings an holy generation out of a corrupt . Whose omnipotency delights to exercise it self in changing even curses themselves into blessings . As we see in the curse of Adam ; Satans mischiefs upon Eve , being the occasion ( in cursing him ) of promising the blessed seed . Gen. 3. 15. In the curse of Babel ; by it peopling the world , Gen. 11. 8. -10. 2. &c. Of Levi's race , Gen. 49. 7. whos 's scattering in Israel became their preeminence in the imployment of the ministry of holy things . Numb . 16. 9. Of Christ , Gal. 3. 13. the killing of whom by Satans great plotting and malice , became the salvation of the world . The Babilonian Captivity , which ( 't is observed ) much advanced in the world the knowledg of the true God , and prudent laws . The prosecuting of the death of Stephen , and destruction of the Christians ; by which the Gospel was spread over the world . Act. 8. 4. Onesimus his running away , Philem. 15. his conversion . Glory be unto his omnipotency and wisdom out of weakness producing strength ; and good out of evil ! Amen . And again whose unsearchable counsel doth not ty and restrain it self to prosper all good intentions and pious designs of those , who are zealous for propagating his Church , either by converting Heathens to the christian faith ; or Heretical Christians to the truth . And this only because his preappointed time of mercy to such a people is not yet come : who for their sins are yet longer to suffer the just judgment of blindness and error ; And it is not for men to know the times and seasons which the Father hath put in his own power ; much less to take up the sword unbidden in his cause ; being an Engine he hitherto hath not used , to promote religion . And perhaps therefore it hath been ( tho I am perswaded sometimes drawn out of pure zeal to Gods honor ) hitherto so unsuccesful . Witness , those many unfortunate attempts uppon the Mahometans in several parts , by Christian Princes in the Holy war : By Lewis 9th , by Charles 5th , &c. Towards which enemy of Christian religion ( since he hath attained his just bounds ) their defences have been wonderfully successful ; not so their invasions . And since the last divisions in the Church 1500. the many as unprosperous civil wars of Christians amongst themselves . As on one side the famous invasion of the Swedes , the attempts of the Reformed in the low-Countries ; in France ; On the other side the invasion of 88 ; The powderconspiracy ; the late insurrection of the Romanists in Ireland , &c. without any considerable advantage to that side ( which ever it be ) that is orthodox . Neither did Moses , and the giving of the law annul or weaken the covenant of grace ; being seniour to this promulgation of the law , ( as it was renewed to Abraham ) yet being before him also , 430 years , Gal. 3. 17. neither yet did the Gospel , i. e. the covenant of grace manifested and accomplisht in the times of the Gospel , annul or weaken the law . See Gal. 4. 21. Rom. 3. 31. -3. 21. And therefore the Gospel is said , as to be preached to Abraham , so also to them in the wilderness ; tho many of them it profited not , ( as also now it doth not ) , being not mixed with faith in many of the hearers . Heb. 4. 2. And first for the law Ceremonial ; it was nothing but the Gospel in symbole and type ; and therefore is not abolished by the Gospel when fully manifested , but only by being compleated and improved ; as the Gospel in shadow by the Gospel in substance , or a child is by becoming a man. Gal. 4. 3. -3. 24. Secondly , for the law moral ; it now well consists with the Covenant of the Gospel , not one title of it being expunged ; but ( rather ) as some think much enlarged ; and a stricter observance thereof then by Moses , required by our Saviour . See Ma●…t . 5. 17 , 18. comp . 19 , 20. Rom. 8. 4. 1 Cor. 7. 19. And it was included and presupposed in the Covenant of grace transacted with Abraham . Gen. 18. 19. Why then should we think that the law given at Sinai did not well accord with the Gospel , that was then also preached ? Heb. 4. 2. Nay , that more perfect knowledg of Gods will , the giving of the law to Jacob , &c. whilst other nations walking in darkness were not so dealt with , Ps. 147. 19. is quoted as a great priviledg and favour to that people by the Apostle , Rom. 3. 2. -2. 18. -9. 4. ( where the Apostle reckons among benefits not only the promises , and one Covenant , but the Covenants and the giving of the law ) and rejoyced in , as such every where by the Psalmist , Ps. 119. -147. 20. which rendred them ( I mean the sons of faith not of works ) much more holy and less sinners , then generally the Gentiles were : see Gal. 2. 15. being a lantern to the feet of the children of the spirit ; as a letter of condemnation to those of the flesh : and in that it is said to bring nothing to perfection , Heb. 7. 19. being intimated to have the power to advance men some steps toward it . For tho the law was not the Gospel ; nor the ministration of the letter the same with that of the spirit ; nor that of Moses with that of Christ ; yet one was subservient and a precognitum unto the other . And it was first in order to receive the precept , to tell us what is to be performed ; and then the spirit to enable us to perform it , ( tho without the spirit also we never perfectly know it . ) Therefore the first law-giving was to Adam as soon as created ; and to it answered especially the divulging of the Gospel to Abraham : again the law was set forth again , and as it were reprinted by Moses at Sinai ; and to it answered the manifestation and last edition of the Gospel by Christ coming in the flesh . Yet tho thus the law is before the Gospel in order of nature , yet not in time : for even Adam himself as he had an external command to observe , ( which was the letter of the law ) so had he the spirit to enable him for it ; and that the same spirit which is to us restored by the Gospel . The ministration therefore of the law by Moses ( taken single and abstractively by it self , from the ministration of the spirit , which was also administred at the same time ( tho not in its great solemnity ) to the children of the promise and of faith , tho not by Moses ) , was of nothing but the letter ; and that letter a killing one ; impressed in stone but not upon the heart ; the the ministration of death , 2 Cor. 3. 7. a Covenant faulty , i. e. defective ; and no salvation by it ; but the promise annexed was only He that doth , shall live , in them ; a sentence of condemnation ( and so it ( accidentally ) happened to be then , as now also , ) to those who were of works and not of faith , Gal. 3. 9 , 10. to those who had the administration of the letter only , and not of the spirit . In which sense taken , all things are said in its disparagement ( the law ceremonial making nothing perfect , the moral all fuller of sin ) ; and all those oppositions of the law to the Gospel : and of Moses to Christ. See Heb. 8. 9. Therefore where the Apostle makes any such opposition ; 't is either of the more obscure manifestation of the Gospel and promises in the times under the law , in respect of those after the incarnation of Christ : Or of the law Ceremonial , sometimes also called the old Covenant , in respect of its accomplishment in Christ ; ( as this occurs often in the Epistle to the Hebrews ) Or not of the book of the old Testament , i. e. of Moses and the Prophets , to the new Testament , i. e. of the Gospel of our Saviour , ( for thus the new Testament is also contained in , and proved out of the old , ) but of the law moral considered by it self in the old Testament , ( and abstracted there from all the promises of Gods mercy and of grace , that are frequent in it , ) only as it rigidly commands all righteousness ; forbids all sin ; promiseth rewards to those that keep ; denounceth punishments to those that transgress it ; and meanwhile changeth not , helpeth not at all mans natural pravity , and inability to observe it . Yet thus also ; as the letter only , it served well , by shewing men their sins and inability to perform them , to drive them forward with the rod of this Schoolmaster into the Covenant of grace , see Rom. 3. 19 , 21. -9. 32. Gal. 3. 22 , 24. and to make them look after a Redeemer , by seeing how guilty they stood before God ; and after the spirit promised and procured by him , by seeing their former self-weakness ( which spirit and redeemer then also offered themselves to the children of faith . ) Tho many of the Israelites abused this intention of the law , by seeking justification by it , rather then by faith : Rom. 9. 32. whilst mean-while the ministration of the spirit , see 2 Cor. 3. 6 , 7 , 8. Rom. 8. 2. Heb. 8. 10 , 11. writ it upon the hearts of the faithful ; by which spirit as the just lived ; and had remission of former sins ( committed against this law ) by faith . Psal. 32. 1 , 2. Rom. 4. 7 , 8. So he was enabled ( for the future ) to walk in those same laws ; see Luk. 1. 6. Rom. 8. 4. The law standing still in force as subordinate unto grace , 1 Cor. 9. 21. for our works following faith and repentance ; ( tho not for those preceding them ) to which law we are alwaies to perform both sincere and universal obedience . These two ministrations therefore of the law and of the spirit are opposed , for their effect : one taken single , by itself without the other , serving only for conviction and condemnation , &c. and for the persons by whom they came ; one by Moses , the other by Christ ; but not for the time , or for the time also ; but not as if in time ( I mean since Adams fall ) the one preceded the other for their absolute being , but only in respect of the clearer manifestation first of the one , then of the other ; at several times . In the former times the law being more largely propounded ; the promises seen a far off and darkly , as it were thro a cloud or veil ; 2 Cor. 3. 13. The Messias expected to appear in the flesh ; the gift of the spirit narrower for compass , less in intention : But the latter times , from it now visibly sent down from Heaven enjoying clearer manifestations of truth , larger effusions of grace . 1 Cor - 9. 10. To conclude . As we find before the law from the beginning , a double generation , one sons of God ; and the other of men : one righteous and the other wicked ; and in Abrahams time one born of the bond-woman , another of the free-woman ; now those born of the free-woman are only such as are made free by Christ , see Gal. 4. 31. -5. 1. one born after the flesh ; the other after the spirit , or by promise . ( Now the spirit is the promise of the Gospel , as well as the Messias , and comes only by the Messias ) one ex operibus , the other ex vocante , Rom. 9. 11. which two generations , ( from the beginning ) were also shewed in the opposition between the elder and the younger ; ( as in Cain whose race was gigantick in comparision of the other . Gen. 6. 4. and Abel , or Seth : Ismael , Isaac : Esau , Jacob : Ham and Shem , &c. Which may be observed also in Reuben and Judah ; Zarah and Pharez ; Manasses and Ephraim ; David and his brethren ; Aaron and Moses ; ( And not only in persons , but nations ; ancienter and greater nations , against that chosen for Gods people , Israel and the Egyptian : Israel and the Canaanites : Israel and the Philistine : Israel and Babylon ; Jew and Antiochus ; Jew and Gentile ; then Gentile the people of God and the Jew Apostate : lastly , the Church and Antichrist . The Elder persecuting the younger , or the former born , the latter ; but yet the latter still overcoming the former ; for that which is first is natural . 1 Cor. 15. 46. So under the law also we find a twofold generation ; one of faith holding of Abraham ; another of works of the law , holding of Moses , Gal. 3. 9 , 10. and two Covenants on foot ; the one the Mount Sinai ; and the other the Jerusalem-Covenant . Gal. 4. 25. and two explanations upon them , to guide men to which covenant they should adhere ; the one [ Cursed is every one that continueth not in all things written in the law to do them ; and He that doth , shall live , in them . Rom. 10. 5. Gal. 3. 12. quoting Deut. 17. 26. Levit. 18. 5. ] The other [ The just shall live by faith ] ; or Blessed is the man whose iniquities are forgiven . See Rom. 3. 3 , 7 , 8. Gal. 3. 10 , 12 , 11. Rom. 4. 3. -9. 33. quoting Psal. 32. 1 , 2. Habbak . 2. 4. Esai . 28. 16. Gen. 15. 6. Nay see both these coming from the mouth of Moses , who himself was a Son of faith . The one Levit. 18. 5. the other Deut. 13. 11 , 12. explained by the Apostle , Rom. 10. 5 , 6 , 7. &c. The latter of which [ The word is nigh thee , in thy heart , &c. ] that is , saith he , the word of faith ; and that same faith which the Gospel preacheth , vers . 8. And therefore as we are now referred for salvation to the preaching of Christ and his Apostles ; so Abraham then ( before these ) referred Dives his brethren for their salvation and escaping of hell to the preaching of Moses and the Prophets . Luk. 16. 29 , 31. And both St. Paul and St. James , treating about the point of justification , take their examples out of the old Testament ; instancing , how it was in Abraham amongst the Hebrews , and Rahab amongst the Gentiles . See Rom. 4. 1. &c. Jam. 2. 21 , 25. And as the other held of Adam and the law ; so these latter in all ages held of Christ and the Gospel : and ( as we now ) had alwaies the same Saviour , their King to conduct them ; the same spirit to inspire and inform them ; the same Sacraments ( for substance ) to confirm them : Baptism in the Red sea and in the Cloud , thro which see Exod. 14. 19 , -13. 21. Matt. 3. 11. they passed to Canaan : and the Eucharist ; the body of our Lord in the Manna , coming down from Heaven ; and his blood in the water , streaming out of the rock . 1 Cor. 10. 1. &c. So Circumcision was administred , and their sacrifices used by them , as Baptism and the Eucharist by us : ( of which instituted by the Lord Jesus theirs delivered to the fathers were types ) for remission of sin , and conferring grace , for appeasing Gods wrath , and thanksgiving for mercies with reference to the same blood of the new Testament , and the onely true sacrifice . So St. Austin de nuptiis & concupiscentia . l. 2. c. 11. saith Circumcisionem ad purgationem originalis peccati valuisse magnis & parvis , quemadmodum nunc Baptismus . And that threat Gen. 17. 14. That soul shall be cut off from his people is ordinarily understood ; that he is cut off as well for being extra pactum , as being praecepti violati reus . And tho Circumcision in Abraham ( who was before the receipt thereof justified by faith ) was only a seal of that former justification ; as also the Sacrament of Baptism was to Cornelius ( saith St. Austin contra Donatistas . l. 4. c. 24. ) See Act. 10. 47. comp . 44. and is to many other . Yet this hinders not ( saith Estius 4. Sent. 1. d. 31. sec. ) but that in parvulissicut nunc Baptismus , ita olim Circumcisio non nudum esset signaculum justitiae interioris , sed efficax atque operatorium . And St. Austin ibid. Cur ergo ei praeceptum est ut omnem deinceps infantem octavo die circumcideret ; nisi quia & ipsum per seipsum sacramentum multum valebat ? And for this purpose also were their sacrifices used . See Lev. 4. 20 , 26. and the Priest shall make an attonement for him as concerning his sin and it shall be forgiven him . Vulgar ; Rogabitque pro eo Sacerdos & pro peccato ejus , & dimittetur ei . See Lev. cap. ●… . cap. 17. and Numb . 15. cap. and Heb. 5. 1. That he might offer sacrifices for sins , so Job c. 1. v. 5. offered sacrifice for the sins of his sons , and 42. cap. 8 , and v. 9. he offered sacrifice and prayed for the trespasses of his friends , and God accepted him . See the same 2 Sam. 24. 25. How like is that Lev. 4. 26. in the old Testament to Jam. 5. 14 , 15. in the new , for remission of sin by the Priests using sacred ceremonies and praier ? and that Deut. 34. 9. to Act. 8. 17. for conferring of the graces of the spirit ? Therefore thus St. Austin Quaest. 84. in Levit. Moses sanctificabat visibilibus sacramentis per ministerium suum , Dominus invisibili gratia per spiritum suum . And Tract . 26. in Johan . he saith Sacramenta Judaeorum & nostra fuisse in signis diversa ; in re , quae significatur , paria : quoting 1 Cor. 10. 2 , 3. Omnes eandem escam spiritualem manducaverant , spiritualem utique eandem quam nos . Aliud illi , aliud nos , sed specie visibili , quod tamen hoc idem significaret virtute spirituali . To which I will add two sayings of Leo , the one Serm. 3. de Nativit . Domini . Non minus adepti qui in illud magnae pietatis sacramentum credidere promissum , quam qui suscepere donatum . The other Serm. 1. in die Pentecost . Cum in die Pentecostes discipulos Domini spiritus sanctus implevit , non fuit inchoatio muneris , sed adjectio largitatis . Quoniam & Patriarchae & Prophetae & Sacerdotes , omnesque Sancti , qui prioribus fuere temporibus , ejusdem sunt spiritus sancti sanctificatione vegetati ; & sine hac gratia nulla unquam instituta sacramenta , nulla sunt celebrata mysteria , ut eadem semper fuerit virtus charismatum , quamvis non eadem fuerit mensura donorum . Indeed the Sacraments of the old Testament considered in themselves , as separate from , or opposite to , the merit of Christ and the grace of the Gospel , were of no power for expiating sin , or conferring grace . We find the Sacrifices also instituted in Levit. for lesser sins : those of ignorance ; those offending against some legal rites , and ceremonies ; those damaging our neighbor in some smaller matters , joyned with restitution ; but not for expiation of the great ones , murder , idolatry , blasphemy , or adultery ; and for these lesser sins we may not imagine them expiatory of the guilt , or sin in it self ( save as they foresignified the merits of the Sacrifice on the Cross , and thus strengthned the faith of the offerer in the promises to come : for which faith obeying Gods command in offering to him these Types thereof , the merits of the Sacrifice of the Cross was applied to him for remission of his sin , great , or little ) but only of the legal immundicities , or some temporal penalties due thereto ; which sacrifices therefore were of themselves quotidiana peccatorum accusatio , but not solutio , as St. Chrysostom in Heb. Hom. 17. Therefore also where we find discourse in the Prophets of remission of sin , as in Ezekiel . 18. chap. the legal Sacrifices are not proposed as any remedy thereof ; and many times spoken of in the old Testament as unprofitable thereunto . And what is said here of the common , and ordinary Sacrifices , is to be said for those more solemn ones , offered once a year , on the great day of expiation , which are extensible only to the same ends , and purposes , as the ordinary Sacrifices were . Again , these Sacrifices also for the expiation of the exteriour immundicity , and punishment of the lesser sins ( for which they were ordained ) in this came short of that all-sufficient Sacrifice of our Lord : that they neither procured such indulgence from God for any future sin of the same kind , but so many sins as were committed , so many several Sacrifices were to be slain , and offered : nor procured from him any grace , or special assistance of his Spirit for the prevention of such future sins . But left those for whom they were offered as liable to the same sins , as they were before , whereas our Lords one oblation made satisfaction for all future sins as well as past ; and also procured from God the plentiful effusion of the Holy Spirit , and Grace for preventing of a relapse into sin for the future . This then was the great weakness , and unprofitableness of the Sacraments , and Sacrifices of the Law. Heb. 7. 18. Therefore the Apostle calls them but beggarly elements , Gal. 4. 9. and in the 9. and 10. chapter to the Hebrews denies they could take away sin , &c. and in many places speaks against the unprofitableness of circumcision , &c. ( as also many things are said in the old Testament in disparagement of the sacrifices under the law . ) But as Estius 4. Sent. 1 d. 28 s. methinks well notes . Quae ab Apostolo ( and so I may say of those things said by the Prophets ) contra Judaeos proprie dicta sunt , qui Christum solum justificatorem ignorantes signa pro rebus amplectebantur ; existimantes sacrificia & sacramenta veteris legis per seipsa deo accepta & propitiatoria esse , ut Christi sanguine opus non esset . And the same thing may be said of John Baptists baptism , which , tho certainly as relating to the blood of Christ we cannot imagine that it was inferiour , in its effects to the former Sacraments administred before or under the law to those who died not having the opportunity of receiving our Saviours after it ; yet first considered in it self , and as the Jews looked upon it as an external washing only coming from John it was , as he told them , only a Baptism of water , not of the spirit . He administring no more then the external sign only ; but Christ , that came after him , the inward Grace , for that measure thereof , that was in Johns Baptism , as in other old-Testament-Sacraments , received . Secondly , Tho in his Baptism , or other former Sacraments to the rightly prepared Grace might be and was received , yet was there no descent of the Holy Ghost , or donation of those higher gifts or Graces thereof ( which externally manifested its internal presence , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the name of the Holy Ghost , see Act. 8. 17. Act. 1. 8. -10. 44. -19. 6. comp . 2 , 3. of which doubtless the Baptist speaks , Matt. 3. 11. distributed , save extraordinarily , till the coming of our Lord and by his Missioners ; the first effusion thereof being at Pentecost , and so continuing ever since more frequent in the Church as to several of these eminent gifts thereof , to and upon so many , whose hearts , and conversation are very much purified from sin ; for which therefore John was sent before our Lord to prepare the world by a due repentance and reformation , our Lord not vouchsa fing to put this new wine save into new vessels : for defect of which , even in these latter times of the Gospel also , the donation of the Holy Ghost taken in this sense is not so common . It must be granted then that the former Sacraments also , as they referred to Christ , yet were many waies inferiour in the benefit received by them , to those instituted by our Saviour after the mystery of our salvation accomplished . Veteribus sublatis ( saith S. Austin ) instituta sunt nova , virtute majora , utilitate meliora , actu faciliora , numero pauciora , and Leo ( quoted before ) eadem fuit virtus charismatum , quamvis non eadem fuit mensura donorum , and this may be the reason of those 2 Canons in the Concil . Trident . 7. Session . Siquis dixerit novae legis sacramenta à sacramentis antiquae legis non differre nisi quia ceremoniae sunt aliae , & alii ritus externi : Anathema sit . And again , si quis dixerit Baptismum Johannis habuisse eandem vim cum baptismo Christi , Anathema sit . Which was also the Ancient doctrine of the Church against the Donatists pleading from it the lawfulness of the iteration of Christs baptism . To whom St. Austin replyes contra literas Petiliani l. 2. c. 37. Sicut aliud est carnis circumcisio Judaeorum , aliud autem quod octavo die Baptizatorum nos ●…elebramus : & aliud est Pascha quod adhuc illi ●…e ove celebrant , aliud autem quod nos in corpore & sanguine Domini accipimus ; sic alius fuit Baptismus Johannis , alius est baptismus Christi : Illis enim ventura ista praenunciabantur , 〈◊〉 completa illa praedicantur . Thus Calvin also Instit. l. 4. c. 14. 22. Quin uberior etiam spiritus gratia hic ( i. e. in the Sacraments of the new Testament ) se proferat , si tempus cum tempore compares non dubium est : Nam id pertinet ad gloriam regni Christi , sicut ex plurimis locis praesertim ex 7 capite Johan . colligimus : Quo sensu accipere oportet illud Pauli , umbras fuisse sub lege , Corpus sub Christo. Neque enim consilium est exinanire suo effectu testimonia gratiae in quibus olim Patribus veracem se probare deus voluit , sed comparative magni facere quod nobis datum est . And I think no Christian hath reason to equal the benefits of their Manna or Paschal Lamb to those of the Eucharist instituted by the Lord Jesus , with annullation of the other ; and a preface of Hoc est corpus meum , which seems needless innovation , if as much might have been said of the former Lamb. See Bishop Forbes de Eucharist . l. 1. c. 1. s. 26. Haud dubie prisci fideles ante Christi incarnationem carnem Christi spiritualiter edebant in Manna , & rebus aliis figuratam , & sufficienter pro statu oeconomiae illius ad salutem 1 Cor. 10. &c. sed nihilominus per communicationem carnis Christi in Eucharistia multo altius & solidius nos Christianos incorporari Christo quam priscos fideles , qui Christi incarnationem praecesserant : And again . Eadem fuit Judaeorum & Christianorum esca quoad significationem , non autem quoad rei significat●… & figuratae praesentiam & exhibitionem . Haud absurde igitur dicitur Agnum paschalem , Mannam , pe ram &c. fuisse Sacramenti Eucharistiae typos & figuras , &c. And if any one think to equal the benefit of the new Sacraments with those old ones because salvation was also had under them , He must also deny any profit thereof also now to people formerly penitent and beleevers : because these also prevented of the actual reception of these Sacraments may attain eternal life . Thus 't is confessed the former Sacraments to be in many degrees inferiour to the new instituted by Christ. The Schoolmen go yet further in depressing them . Non valuisse sacrificia vetera , &c. ad expiationem peccati quoad culpam & paenam Gehennae , nisi quatenus signa quaedam erant protestantia fidem in Christum . Non justificasse vi sua ( as the new ones do ) sed ex fide & devotione suscipientis , quae fides nunc non efficit gratiam sacramentalem , neque dat efficaciam sacramentis , sed solum tollit obstacula . Instituta esse primo & per se ad significationem fut●…rorum ( according to that of St. Austin non dantia salutem , sed promittentia salvatorem ) non ad efficiendum aliquid ●…isi per accidens , quatenus in eorum susceptione erat protestatio sidei , &c. Yet ( to conclude ) How ever be it per se , or be it per accidens , 't is granted by all that the same effects for remission of sin , and grace necessary to salvation according to the oeconomy of those imperfecter times , were wrought in the receiving of those Sacraments as since in the new . So Aquin. part . 3. 62. q. 6. art . confesseth per Circumcisionem Gratiam fuisse collatam quantum ad omnes gratiae effectus , sicut in Baptismo non tamen ex virtute ipsius Circumcisionis sicut per Baptismum . And Bellarmine . Meritum Christi nobis applicatur per sacramenta , Hebraeis autem per solum fidem : But he adds quae tamen fides requirebat sacramenta vetera ut conditiones sine quibus non fides operabatur . Yet since more abundance of grace and salvation comes by the new , more immediatly and properly instituted by our Saviour for such an effect ; Therefore were the new much desired by ( and we are not to doubt ) with much benefit administred , to those who had formerly received the other ; which were also the types and figures of these . And Blessed ever be God who hath made our times partakers of these his more excellent benefits and dispensations . The same way of salvation ; first , by remission of sin past , &c , Ps. 32. 1 , 2. upon repentance . Secondly , by obedience for the time to come : the children of faith being guided by the same Evangelical precepts , regenerated by the same spirit ; and this spirit operating the same purity and sanctity in their hearts , under the old Testament , as under the new . Neither may we think that the latter Saints more illuminated differed from the ancient more oreshadowed , in the perfection of any new parts of obedience , but only in the perfection of degrees . Nor ( for degrees ) was their illumination so small ( and consequently their obedience so impure ) , in comparison of us as some imagine . Which thing , after first having taken notice , that the two greatest Commandements which indeed contain all the rest whatsoever Rom. 13. 10. are quoted by our Saviour out of ehe law and Prophets . Deut. 6. 5. Lev. 19. 18. see Matt. 22. 37. -7. 12. We may the better discern by running over the strictest precepts of our Saviours Sermon , Matt. 5. &c. and seeing how far those of the Law and Prophets have advanced towards them , tho the supine negligence or hypocrisy of the Jewish Doctors took notice only of some places ( for the outward expression ) of less restraint ; as Thou shalt not kill , commit adultery , forswear thy self , &c. without considering others at all that were of greater . The parallel precepts given under the law , to those of our Savionr ; Matt. 5. vers . 21. see Eccles. 7. 9. Psal. 3. 7 , 8. Exod. 22. 28. Psal. 39. 1. 1 Pet. 3. 9. [ not railing ] confirming it from Psal. 34. 13. and the practises of David , 2 Sam. 16. 10. and of Moses Numb . 16. 4. and the censure of Nabal for calling David a runaway . 1 Sam. 25. 14. And indeed the general precept of the law [ loving our neighbour as our self , and doing only to him , what we would he should to us ] sufficiently involves the prohibition . To our Saviours , Matt. 5. 27. see Prov. 6. 25. Job . 31. 1. Prov. 5. 8. where advised to turn another way . Jer. 5. 8. Is our Saviours stricter then Prov. 23. 31 , 33. And lastly the 10th Commandement ; from which we may argue ; If ( now ) the eye look , &c. without coveting , 't is innocent : if with it , then also this was a sin . To those Matt. 5. 33. see the third Commandement ; and our Saviours reason for not swearing , Matt. 5. 37. Which reason [ of its coming of evil ] argues that it was never lawful ; and ( consequently ) alwaies forbidden ; either by the positive , or the natural , divine law . Now tho we find not in the positive law [ swear not at all ] ( which precept is in no times to be understood absolutely ) ; yet we find that we shall only swear by the Lords name Deut. 6. 13. -10. 20. ( for swearing by him was his honour , Esai . 65. 16. Jer. 2. 16. ) and again that we shall never take his name in vain . Therefore they might not swear at all ; unless upon necessary and just causes ; But so also we may now swear . And see this in St. Paul not unfrequent . To that Matt. 5. 38. see Prov. 20. 22. -24. 29. Lev. 19. 18. Tooth for tooth ( for publique revenge ) is still lawful ; but private never was . See Numb . 35. 24. And see Lam. 3. 30. Esai . 30. 6. answering to Matt. 5. 39. To Matt. 5. 43. &c. See Exod. 23. 4 , 5. and if his Oxe ; then if a thing much dearer to him ; then also if Himself . See Rom. 12. 20. quoting it out of the old Testament . Pro. 25. 21 , 22. Psal. 7. 4. Job . 31. 29 , 30. Lev. 19. 17. Prov. 24. 17 , 18. Tho some enemies there were devoted to destruction , to whom they might shew no mercy . Deut. 7. 16. As also now some en●…mies of God we may not pray for , 1 Jo. 5. 16. and some acts of charity there were , in which they were obliged only to their brethren . Deut. 15. 3. -23. 20. But so also 't is now , Gal. 6. 10. Now concerning these precepts above quoted we may not think that they were unknown or unpractised till the time wherein we find them registred . For we find not only the morals of Moses , but even many of the ceremonials , observed before his times ; As paying tithes , Gen. 14. 20. Purifying , cleansings , changing their garments . Gen. 35. 2. Holocausts , Gen. 8. 21. Peace-offerings , Exod. 24. 5. Clean and unclean beasts . Gen. 7. 2. The birds in sacrifice not divided . Gen. 15. 10. comp . Lev. 1. 17. Not eating the blood , Gen. 9. 4. Not marrying with unbeleevers as may be gathered from Gen. 6. 2. comp . 1. And so Polygamy seems then prohibited . See Matt. 19. 4 , 8. comp . Gen. 6. 2. and 4. 19. Raising seed to their brother . Gen. 38. 8 , 10. But they happened rather to be registred and set down by parts , what the Holy Ghost alwaies on the same manner dictated to the faithful ; as those sins also were by them strictly avoided . Else the holiness of ancient Noah and Job would not have run parallel with that of Daniel , Ezek. 14. 14. which in the 10 Commandements were only reductively prohibited . This publication of the divine laws being still more and more perfect ; Moses more illustrating , and commenting , as it were , upon the former patriarchal Traditions ; and the Prophets upon those of Moses ; and Christ again upon those of the Prophets ; he compleating and fulfilling all things . 3. The same way of salvation anciently , ( as now ) was by sufferings . Self-denial , taking up the Cross , mortification , affliction , as they are the portion of the godly under the new , so were they under the old Testament : and the same promises of protection , deliverance , temporal happiness and prosperity , that were to the righteous under the old , are also to the Saints under the new . And as the present state of the wicked is observed to be prosperous since our Saviours coming , but endless destruct on after it ; so it was before . And they are Gods constant waies , from the beginning never changed ; first affliction , then deliverance ; first evil , then good to the godly : first prosperity , then ruin ; first good , then evil , to the impious . But who so will universally discern these paths of God by his experience , must first perfectly see the goodness and wickedness of the heart ( where their chief seat is ) to distinguish between the good and the bad ; and then must see the joyes and afflictions of the heart ( where their chief seat is ) to distinguish between the truly temporally happy , and the miserable . Besides these he must see to what place the soul goes when it leaves the body ; and to what place also the body goes when it leaves the grave : for t e reasons , Matt. 16. 26. Luk 12. 20. Rev. 18. 7. And then for the better considering of temp●…ral judgments and mercies he must live the time of 3 or 4 generations . Till which let his ignorance say with the Wise man , Eccl. 9. 1. Homo nescit utru●… a more an odio dignus sit . Meanwhile to see the unity of the doctrine of the two Testaments concerning these . 1. And first for self-denial , mortifications , &c. Generally we learn from those ancienter Saints , sackcloth , dust , and ashes , fasting , lying on the ground , &c. ( see Davids humiliations , 2 Sam. 12. 16. ) so far as some that will hold only on the liberty of the new , reject these as humiliations proper only to the old Testament . The austerities of the Prophets were very great : the self-denial of Abraham and Moses , &c. not to be parall'd . 2. That temporal afflictions were the portion of piety under the old Testament ; and that this book taught men so ; see the witness that the new bears to it , chusing rather to recite it as an old , then teach it , as a new credend . See Heb. 12. 5. quoting Prov. 3. 11. Rom. 8. 36. quoting Psal. 44. 24. Jam. 5. 11. chusing an example of sufferings out of Job . And now for the history of old times . Consider how that old-Testament-Piety began in Abel ; and how it ended in those mentioned , Heb. 11. 35. &c. How the children of promise were at first the servants of their Brethren , as at last their Masters . So that as the Apostle Gal. 4. 29. ●…aith , as then , so it is now ; we may lawfully convert it in saying ; as now , so it was then . See Abrahams leaving his country Act. 7. 5. the complaint of Jacob , Gen. 47. 9. Consider the afflictions of Moses ( yet those chosen by him ) of David ; and those not less after , then before , his coronation . See Psal. 39. 12. see the sad complaint of Psal. 44. notwithstanding vers . 17. lastly , consider the design of holy Jobs history divulged most early to lesson all posterity , not to adjudge prosperity only to the godly , nor affliction to the wicked . But it was so with single persons , but not so with nations ; because they had promises of temporal happiness then upon holiness , first : and have they not so still ? Doth not God still temporally bless both persons and nations that fear and serve him ? the preachers tell them so . And for righteous men are there none now that may say with David , Psal. 16. 6 ? But if temporal prosperity be the promise of the law , and affliction the lot of the Gospel ; then , as then we argue Israel Gods people , when prosperous , we must argue them so still : because now most distressed . Nay further , them then not to be Gods people , because no nation seems to have suffered more then the Israelites , ( not to a final extirpation of them , for whom mercy is in the last place reserved , but for all manner of tyranny and oppression over them ) if we do but together with their short felicities in Joshua's , and Davids , and Solomon's time , &c. consider their condition in Egypt , after in the wilderness ; in the time of the Judges ; under the invasions of the kings of Syria , Babylon , Egypt , Antiochus , Romans . For as the temporal prosperity of those , who are Gods people , depends only on the continuance of their holmess ( God judging here those more , whom he will not judge hereafter ; and visiting the sins of his servants almost alwaies with temporal afflictions , tho he deals not so with others , because reserved for future and greater punishments ) so they never continuing long without offending God , it comes to pass that they never long abide temporally happy . And we see the very life of holy men not unoften ending in the temporal punishment of some sin , as good Josiah's and Moses's , and the Corinthians 1 Cor. 11. 30. comp . with 32. Only the certain comfort to these whether men or nations , is ; that Gods judgments alwaies end to them in mercies ; mercies everlasting . And Gods proceedings with them are alwaies such as are described , Psal. 89. 32. and Esai . 54. 7 , 8. yet that moment contains their sufferings at this day as appears by v. 9. &c. and speaking of their last conversion . 3. That prosperity was observed under the old Testament to be the ordinary inheritance and port on of the wicked , see those many expostulations we find every where in the ancient Scriptures . See Jer. 12 , 1 , 2. Job . 21. 1. &c. and whose friends were reproved by God , for maintai ing throout that discourse , the contrary Job . 42. 7 , 8. Psal. 73. 1. &c. Mal. 3. 14. Psal. 17. 14. which wonderment is as much now , as it was then ; and proceeds not from a right supposition of any promise God made either then or since of perpetual prosperity to the godly , and adversity to the wicked ; but from an human , short-sighted , non-consideration of the future endless happiness of the one , and destruction of the other : which only is the word of the Almighty and shall stand fast for ever . But we will needs conceive their end already past ; when they are but entring upon an eternity of being . 4. That temporal prosperity under the new Testament is not to be denyed to the godly , see Mark. 10. 30. 1 Tim. 4. 8. Matt. 5. 5. comp . Psal. 37. 11. from which it seems to be taken . Jam. 5. 11. Where the Apostle proposeth Job's reprosperity for an example to Christians ; And that long life promised to obedience to parents ; and blessings not only upon themselves , but their children , to those who obey Gods Commandements , are since the Gospel , antiquated ; and these events altered , who dares to affirm ? Or what good man is there that hath not long stories of Gods several temporal mer●…ies to him in this world ? And when I consider the temporal condition of the greatest sufferers ; ( tho 't is true 1 Cor. 15. 19. to the eye of men , and the little enjoyment of any good things of this life , they are of all men most miserable ) yet in such condition , for the present , also they seem of men the most happy ( only if you suppose their hopes to be true ) : for I find them , tho not freed from adversities ; yet alwaies sure of protection in , and deliverance from , them . See S. Pauls words 2 Cor. 1. 10. and 2 Tim. 4. 17 , 18. agreeing with the doctrine of Ps. 37. and Ps. 34. 19. So that his bonds assured with such mercies made others bold , and Phil. 1. 12. &c. and their joyes solid and true and not counterfeit , and far exceeding , and making them even senseless of their sorrows : see 2 Cor. 1. and when I look on their life ending in a violent , painful , and ignominious death , yet when I consider the wages for it ; it seems that it ought not to be called an affliction , but an extraordinary service ; undertaken for to attain a greater reward eternal , then others shall have who take not the same pains . See Heb. 11. 35 , 26. But concerning temporal prosperity of Saints two things we must note . 1. That it is not for the most part so constant as the wicked's is ( see the reason before ) because all men sinning ; the just God punisheth in this world those of his servants , &c. ( the reason of this because he punisheth them not hereafter : ) but ( according to the qualification inserted Mark. 10. 30. ) interlined with afflictions ; and consists more in protection in and deliverance from , then vacancy of , all crosses ( yet which things make it to them infinitely more pleasant ; as war and conquest is , then a constant peace : and hunger and a feast then constant satiety ) : and that it is a happiness as succeeding evils ; so succeeded by them , like the condition described , Psal. 106. but good and peace alwaies the last . Ps. 37. 37. 2. That when it is , it is more secret , and within , and less discerned ; whereas that of the wicked is more external , and specious , and obvious to the eye . So that the world sees much more of the one and much less of the other then indeed there is . To conclude this point from the premises I think we may safely pronounce . 1. That a constant prosperity ( excepting some evils of no moment ) hath sometimes happened to the wicked ; but never to any good man. 2. That constant adversity never happened either to evil or good . Not to the evil , because they purchase evil to come only by the pleasures of some present sins ▪ nor to the good because God delivers as he afflicts . 3. That to the good , more worldly dissatisfaction , then worldly content , either from his not having , or at least his not using and enjoying , its good things , 1 Cor. 7. 29. hath alwaies happened . 4. That for the people and Church of God in general ; ever since the beginning , the latter afflictions thereof have been and shall be still greater ; greater therefore under the times of the Gospel , then of the law ; see Matt. 10. 34. and greater still the deliverances ; all Glory be to the infinite wisdom of our God! Thus much of the same obedience and sufferings , required alwaies of the children of faith , under the times of the law and Prophets ; as since under the times of Christ ; even the same from the beginning . Next , these required alwaies upon the same rewards promised and punishments denounced , i. e. eternal bliss , or torments : which that they were alwaies believed , hoped , feared by the most of men ( for now also some there are who believe them not ) we may learn from the ancient universality of this opinion ( for so much as concerns the soul ) even amongst false religions ; which must either be borrowed from the relations of it made to the Church , ( as all false religions were but several corruptions of the true ) : or from the common light of nature ( as such a thing there is , Rom. 2. 14 , 15. ) For indeed how could at any time right reason allowing only a God ; and reward and punishment ; for virtue and vice ; as 't is , Gen. 4. 7. argue otherwise ? For they seeing the wicked many times here prosperous ; and the righteous suffer ; even the first good man murdered by his own brother : and then holding after death no second state , there remains no punishment , &c. for temporal death , passing upon all , can be no punishment of any ones sin , except Adams , any more , then it is of the sins of all . Now the light we find amongst the ancient Heathens we may not deny to have shined much more in the Church . But secondly , That not only future bliss and pains , but a resurrection also was commonly believed in the Church before our Saviours times , encouraging the good , affrighting the wicked , see 2 Maccab. 12. 44. Wisd. 4. 16. and all the 5th cap. 2 Maccab. 7. 9 , 36. which tho not Canonical yet are convincing , to shew the Jews ancient opinion in this point ; and the last place seems to be verified by the Apostle , Heb. 11. 35. see Martha's ready answer , Jo. 11. 20. and the opprobrium of the Sadduces for denying it . Matt. 22. 23 , 29. Of whom note , that they were a Sect not numerous ; counted generally Hereticks among the people ( as the Pharisees the Orthodox ) that , for the evidence of these truths therein they were forced to reject the writings of the Prophets , and were told also by our Saviour that they understood not the writings of the law . Matt. 22. 29. And again that this belief amongst them was of no later date , see Heb. 11. 12. &c. whence may be collected the quality of that faith mentioned vers . 6. which ( compared with the end of the 4th vers . and beginning of 13. ) must needs be believing God to be a rewarder after this life , or else is nothing worth , see vers . 35 , 40. vers . 26. of the reward i. e. eternal ; else Egypt was to be preferred before the Wilderness . See Luk. 1. 54 , 72. Rom. 3. 21. -1. 2. Next let us consider the old Testamen●… , and the many places therein declaring this truth ( tho the cleer light we have of these things since the Gospel , makes us fancy the darkness of former times to be far greater then it was ) . Concerning which our Saviour chides the Sadduces not only for not knowing the point , but not knowing the scriptures , Matt. 22. 29. ( as the Apostle likewise doth the Corinth●…ns 1. ep . 15. 34. I speak it to your shame ) and quotes Exod. 3. 6. for the proof of it : as also St. Peter 2 Ep. 3. 13. for the new creatio●… quotes Esai . 65. 17. See for this day of judgment and new Creation , Esai . 66. 15 , 22. -51. 6 , 8. Psal. 102. 25. -50. 1. &c. And the righteous living after it . Psal. 102. 28. comp . 26. Esai . 51. 6. -66. 22. Therefore is God also himself said to be their reward . Gen. 15. 1. Psal. 73. 26. -142. 5. Eccles. 11. 8 , 12 , 14. Eccles. 2. 3. See first then that clear expression , Dan. 12. 2 , 3 , 13. Esai . 13. 12. where note that the term of sleeping for death used so frequently in the new , see 1 Thess. 4. 13. is borrowed from the old , Testament ; and not only intimated rest , but argued a rewaking ; whence also the resurrection is called the morning , Psal. 49. 14. 2 Pet. 1. 19. and seeing light again , Psal. 16. 9 , 10 , 11. spoken of the resurrection Act. 13. 35. in the first place of Christs , but also of Davids , by him . Psal. 17. 15. comp . with 14. and with Psal. 16. 11. Psal. 49. 15. comp . with 14. Psal. 73. 24 , 26. Psal. 36. 8 , 9. comp . with the rest . Job 19. 25. &c. Job 13. 15. Fs●…i . 26. 19. opposed to 14. Hos. 13. 14. Esal . 25. 8. -51. 6 , 8. quoted 1 Cor. 15. 54 , 55. Exod. 32. 32. Ps. 69. 28. comp . with Phil. 4. 3. Rev. 20. 12. Luk. 10. 20. where keeping this memorial of them , is upon their being first by death removed out of sight , see Mal. 3. 16 , 13. where this registring of them differenceth the righteous from the prospering wicked . Add to these Enoch's assumtion to another life before , Elias under , the law ; as Christ after it . Add the raising of several other to life . 2 King. 8. 5. -4. 35. Heb. 11. 35. Arguments to the old world both of Gods power and purpose . Esai . 13. 9 , 10 , 11 , 12. comp . with Matt. 24. 29. Enough of the resurrection of the just to life ; but what of the wicked to eternal torments ? First these seem to follow necessarily upon concession of the other ; sins being our own , more then righteousness is ; and therefore if this in us obtains a reward , the other will punishment . Again this punishment is not a temporally miserable life , ( as appears before ) ; oftner undergon by the good then the bad ; nor can it be a temporal death ; because there is no more undergon by the profanest , then the holiest ; and is so far from deterring the unbelievers of future torments , from sin ; as 't is made an argument for it . [ Let us eat , &c. to morrow we dy , Esai . 22. 13. 1 Cor. 15. 32. ] I may go further , Neither could the loss of a pleasure to come tho greater , yet unknown and a far off , sufficiently sway most men to loose and forego a pleasure present and acquainted ; ( the worth of the one being counterpoised by the nearness of the other . ) Yet more ; Neither could the danger of incurring of some future pains make men forbear the pursuit of some present delights ; if all their joy must be bought with some sorrow ; It seeming to them no wisdom to be in pain to avoid it . T is therefore the wisdom , and also mercy of the Lawgiver , to appoint a penalty so high , as may abundantly serve to deter men from the fault : and this can be only future pains ; not only great , but eternal . The severity of which , by how much it seems to us super-proportioned to sin , so much more is it necessary and justified ; since neither the fear thereof can yet keep the most men from sin , and many also for fear of these escape sin here ; and attain to heaven , who upon a less penalty would have entertained the enticements of vice ; and lost the promised reward , and voluntarily as it were contracted for present delight a future misery , had it not been so unmeasurably great . 2. T is plain , that the wicked of the old world suffer eternal torments , see Matt. 11. 22 , 24. 2 Pet. 2. 9 , 10. comp . with 5 , 6. and with 1 Pet. 3. 19. Jude 7. where the unclean false teachers are threatned with the same destruction to come , as the divels , the old world , or the Giants , Sodom , Cain , Core , &c : And hence it follows that either from the evidence of Conscience , or of Tradition , or of Scripture , these were sufficiently made known unto them . For tho Gods bounty may be greater then his engagement , yet not his punishments then his threats ; least he should seem to hide the hook of our misery , only to make us swallow the bait of sin . But thirdly , Did not Israel know , &c. Yes , See Luk. 16. 29. Abrahams answer to Dives in these torments : who it seems having not believed , till felt them himself would fain have some warning of them sent to his Brethen ; and the Patriarch answered him they have Moses and the Prophets . And indeed we scarce find any , or no expressions of these future pains in the new Testament but taken out of the old . Matt. 5. 22. Gehenna or the valley of Hinnon ; a pleasant vale near Jerusalem ; in which was To●…het a place where children were burnt alive to the honor of the idols ; 2 King. 23. 10. Jer. 7. 31. taken out of Esai . 30. 30. where Tophet is set to signify these eternal pains . Mark. 9. 43. fire unquenchable and never dying worm ( alluding to that of the grave ) out of Esai . 66. 24. R●…v . 19. 20. out of Gen. 19. 24 , 28. comp . with Jude 7. And these , and many other expressions are used also in ●…he old Testament ; not to signifie but the same t●…ing , as they are in the new : which the better to discover , we are to take notice ; 1. That all the expressions mentioning going down into darkness ; into Hell ; and the pit ; the place of Giants ; the place of the uncircumcised ; of the slain ; under , or into the lower parts of the earth ; ( where ( in the inferiour spatious concavity thereof , the Diameter of its body amounting at least to 7000 miles ) in all likelyhood , is the place of those torments . It being farthest from light , and the mansion of the Blessed : which place seems to be intimated Luk. 8. 31. where the Divels desire they may not be sent into the deep , but live on the earth , Mark. 5. 10. ) going into destruction ; death gnawing upon them ; their grave - worms never dying ; never seeing light ; perishing like the beasts ; their iniquity being upon their bones ; being had no more in remembrance ; and being blotted out of the book of the living , &c. signify not simply the common lot of the grave ( where the righteous are said to sleep , Esai . 57. 2. comp . 1. ) or only a suddainer descent thither , by an untimely death ; ( for the righteous also many times have an early decease , ) but the place of a prison and torment . 2. That the frequent threats there of Gods coming to judgment , are often not meant of some particular temporal executions of his wrath upon the living ; but of that last general , that shall be upon all the world : called by the Baptist the wrath to come , Matt. 3. 7. as appears by the quotations of them in the new Testament , applyed to that day . See 2 Pet. 3. Rev. 20. 21 , 22. chap. compared with the last chapters of Esai . Ezek. Zech. &c. Esai . 13. 9. comp . Matt. 24. 29. 3. That the future misery of the wicked , as it is expressed in some places by the paena sensus , so not unoften by the paena damni ; only by privation of light , of life , i. e. future , of remembrance , &c. see Psal. 73. 18 , 20. [ awakest ] i. e. in the morning of the resurrection , as Psal. 39. 14. and Psal. 17. 15. comp . with 24. 4. and with Job 21. 13. [ in a moment , i. e. without such languishing pains as Job had ] 32. where they are intimated to dy without much pain , as well as live in much prosperity . If therefore after such pleasures their destruction means only death ; death many times peaceable and easy : what preeminence over them at any time hath the Godly ? why may he not then bless himself ? and others also praise his providence ? Psal. 49. 18. Psal. 49. 14 , 19 , 20. where by perishing like beasts , and death gnawing upon them ; and never again seeing light , is expressed their paena damni , their condemnation to utter darkness ; and non-restorement to life eternal ; as appears comparing them with vers . 15. and Psal. 16. 11. And such are those expressions , Psal. 9. 5 , 17 , 7 , 8. chiefly intending the last day of judgment and vengeance . See Psal. 69. 27 , 28. comp . with Exod. 32. 33. and Phil. 4. 3. Psal. 17. 14. Esai . 26. 14. comp . 19. But for their opinion of paena sensus too ; See the opinion of latter times , Wisd. 4. 20. comp . with 5. 1. -6. 6 , 8. of the former ; in the ancientest testimony in the world , that of Enoch the Prophet . Jude 14 , 15. He speaketh so early of the last judgment : frequently appeal'd to in the old Testament tho mistaken , see Ps. 2. 9. compar'd with Rev. 2. 27. -19. 15. See Fsai. 30. 33. -33. 14. comp . 16. -66. 24. These compared with Job . 26. 5 , 6. where the Vulgar and Diodat [ 〈◊〉 gigantes gemunt sub aquis & qui habitant cum eis ] and 1 Pet. 3. 19. and Esai . 14. 9 , 12. suscitavit tibi gigantes , 15 , 18 , 19. Prov. 2. 18. and 9. 18. The dead , the Giants as in the other i. e. the wicked of the old world ; and condemnation to the place where these are , is the future punishment of the unchast ; and signifies not death or the grave ; but hell and torment . See the like expressions , Ezek. 32. 18 , 19. &c. 28. 10. -31. 18. Prov. 7. 26 , 27. Esai . 10. 18. Psal. 63. 9 , 10. Thus in all times the same way of salvation ; the same God never changing his counsels , the same Son of God Patron of the Church ; the same Spirit illuminating and sanctifying it ; the same Covenant of Grace ; the same Gospel ; the same benefits ; by looking forward ( as of old ) upon the seed promised ; or looking backward ( as in these latter times , ) upon the promise fulfilled . And as Heb. 8. 8. shews that the Gospel was a Covenant of the latter daies , in respect of Christ exhibited ; so Gal. 3. 16 , 17. shews it was of the former , in respect of Christ promised . And those places where we read of new and better Covenants , Heb. 8. 9 , 10. better promises , Heb. 8. 6. better Hope , Heb. 7. 19. &c. are not so to be understood ; as if there were now produced and made known some way of salvation to the world , when as there was none before ; or some new way of salvation , when as there was another before ; But are opposed , either not to the former times in general ; i. e. in respect of all persons , and of all Covenants made with , and promises made to , them : but only to those times , in respect of the covenant of works ; which then by the errour of many of the Jews ( the children of works ) was generally more looked after , then the Covenant of faith , which had then but few followers : see Rom. 9. 31 , 32. when also the one Covenant was more largely and legibly drawn in great Characters ; the other put forth more obscure , and in a lesser Print , and a veil drawn over it , 2 Cor. 3. 14. till the fulness of time was come . Therefore also the former times had the denomination of the times of the law ; the latter of the Gospel . And again , in respect of the literal promise ( under the law ) of felicity in the earthly Canaan . Therefore where the Apostle saith [ established on better promises ] understand there those typical ones , of earthly Canaan , made to Israel at the promulgation of the law . Or opposed to those times in general : but this only ; first , in respect of the diverse administrations of the former times with many troublesome ceremonials and types to be afterward abolished : and of the degrees of the greater manifestations , in the latter times , of the way of salvation ; being void of shadows , types , and figures : all these now being brought to perfection and accomplishment in the incarnation of the Son ; effusions of the Spirit ; enlargement of the Church ; promulgation of an Heavenly country instead of an Earthly Canaan ; and from these greater manifestations many more of the children of works becoming now the children of faith : And from its stronger beams as well those illuminated , who before sate in darkness , Luk. 1. 79. and midnight ; as this light increased to those , who had before some dawnings thereof . And secondly , in respect of the accomplishment of those promises to the faithful of the former ages : which are made thro Christ , spoken of Heb. 11. 13 , 14 , 16. In which they could not be compleated and perfected before the times of the Gospel : neither in respect of the body , they waiting for the restorement of that , till those of the Gospel are glorified with them ; nor ( according to the reverend opinion of Antiquity ) in respect of the soul , they not having the kingdom of heaven laid fully opened unto them till our Saviour was first entred in thither . See Eph. 1. 10. Col. 1. 20. Heb. 11. 39 , 40. -12. 23. For indeed the performance and perfection of the mystery of mans redemtion was a thing only received in the last daies . And tho the virtue of Christs incarnation is communicated alwaies to all men ; yet not the latter times on the former , but the former depend on the latter , for the substance and ground of their hope and salvation , Jesus Christ come in the flesh . These having the body , of which body coming toward them the other had the shadow ; Col. 2. 17. And in these respects the times of the Gospel are said to have so much advantage of those of the law : we seeing in a clear glass Gods glory , they thro a thick veil ; we 2 Cor. 3. 13. standing in a clear , whereas the best of them in a dim , light ; and the most of them in utter darkness . See Matt. 13. 17. -11. 11. 1 Cor. 2. 10. &c. 2 Cor. 3. 7. &c. Here note that the oppositions of the times that are used in the other heads preceding ( in which I follow only the phrase of the Holy Scriptures ) are by these limitations so to be interpreted , as that they no way contradict the doctrine of this last chapter . FINIS . Notes, typically marginal, from the original text Notes for div A67258-e300 §. 1. J●…sus Christ the truth , in the fulness of time . Sent. § 2. § 3. 1. 2. 3. 4. 5. 1. 2. 3. §. 4. § 5. Anointed . §. 6. A new Law-giver for the law moral . 1. Expounding it . 2. Requiring stricter obedience . 3. Denouncing heavier judgments . §. 7. Ministring the spirit . § 8. Abrogating the letter . § 9. For the law ceremonial . Cancelling it . § 10. 2 An Apostle of the Gospel . §. 11. Preaching it §. 12. Remitting sins ; giving the Holy Ghost ; admitting into the kingdom of Heaven . §. 13. Before his departure ordaining others . §. 14. Transferring his authority to them . §. 15. § 16. §. 17. Assisting them from Heaven . §. 18. §. 19. Those ordaining others to the end of the world . §. 20. He assisting their Successors for ever . §. 21. The Apostles also delegating to them the authority received from Him. §. 22. The truth of our Saviours doctrines , &c. attested by . 1. Scripture . 2 Spir●…t . 3. Miracles . 4. Death . §. 23. And a resurrection . Notes for div A67258-e5380 The way . § 1. Christ an Example . 1 In doing the work . In all obedience to Gods commandements . Moral . §. 2. Ceremonial § 3. 2 In all sufferings for righteousness sake . §. 4. 2 In receiving the reward . Notes for div A67258-e6830 §. 1. Christ Mediator of the new Covenant . §. 2. Enlarged . Established 〈◊〉 ●…tter promises . §. 4. § 5. The blood of this ●…ovenant . §. 6. The Death ratifying this Testament . § 7. Performance of t●…e promi●…es put into his hands revived . Notes for div A67258-e7980 §. 1. Christ the Sacrifice . §. 2. §. 3. §. 4. §. ●… . 〈◊〉 . 1 Sin-offering for remission of guilt . §. 6. 2 For puri●…ing uncleannesses . §. 7. 3 Holocavst §. 8. 4 Eucharistical ; Peace or thank-offering . §. 9. §. 9. §. 10. By eating of which we have Communion 1. with God. 2 With his Son , and all that is his . §. 11. 3 With the Saints , and all that is theirs . §. 12. And are preserved in both soul and body unto life eternal . §. 13. 4 The ●…over . Notes for div A67258-e10010 § 1. 5. Mans debt to , and bondage under , 1 Sin. §. 2. 2 The law . §. 3. 3 Death . § 4. 4 Satan . 1 As the executioner of Gods justice 2 As Prince of this world §. 5. §. 6. Christ our Redeemer . 1 By paying a ransom freeing us from debt . §. 7. 2 By making a Conquest free●… us from slavery . §. 8. Our Redemption not yet fully perfected . §. 9. And why . §. 10. How much already performed . 1 In respect of sin . §. 11. 2 Of the law . §. 12. Of Death . §. 13. Of Satan . § 〈◊〉 Notes for div A67258-e12740 §. 1. Christ the second Adam . Dependent 〈◊〉 God the Father . Before his Incarnation . §. 2. Much more after it . §. 3. Assuming the infirmities of human nature . § 4. Receiving the perfections of it from God his Father . §. 5. §. 6. §. 7. A Covenant made with the second Adam as with the first involuving his seed . §. 8. He fulfils it . By walk●… 〈◊〉 a quite contrary way to the first . §. 9. §. 10. Receives the re●…ard . For himself . For ●…is s●…d . 1 The Spirit . 2 Life . §. 11. His particular benefits . 1 As our ●…ead , communicates absolution from sin by his death for it . § 12. Baptism incorporating us into his death . The Sacrament of pardon . §. 13. 2 As our ●…ead communicates righteousness or life spiritual by his Resurrection . 1 〈◊〉 us to perform 〈◊〉 . 2 Compleating our imperfect righteousness . 3 As our head communicates glory , or life eternal , in our resurrection . §. 14. 1 Effected by the same spirit by which his . 2 Effected by him . §. 15. The Eucharist iucorporating us into his life . The Sacrament of Union . §. 16. All t●…ese Benefits depend on our being made his 〈◊〉 §. 17. Which we are by the derivation to us of his nature . ●… His Spirit . §. 18. Given to us upon Faith and Repentance . §. 19 Our new birth , at our Baptism , Not 〈◊〉 perfected §. 20. By this spirit the image of Christ first formed in the soul. It s mighty working in the soul o●… the like graces to those in Christ. His 〈◊〉 in the soul not 〈◊〉 〈◊〉 this life . Umbra in lege : Imago in Evangelio : veritas in coelo : S. Ambros. §. 21. 2 Shall be also in the body hereafter . W●…en we sha●…l more prop●…y be the 〈◊〉 of God. It s mighty working in the body of the like glory to that in Christ. §. 21. Before the resurrection as we , so our Head , not compleat . §. 22. The diverse relations of Christ to us as second Adam . Father , Children . Husband , Wife . Root , Branches . Foundation , building . Elder , younger brethren . Configuration as wrought by ●…im , so to be advanced likewise by us . Notes for div A67258-e19930 §. 1. The Holy God not admitting to his service the approach of sinners . But of some chosen and consecrated persons in their behalf . Some ministring at a greater distance ; t●…e Levite . Some nearer , The 〈◊〉 ; of 〈◊〉 line only . §. 2. And nearer yet the High Priest. His Office. §. g. 〈◊〉 〈◊〉 of Priesi 〈◊〉 imperfect , decaying , and except ( typically ) 〈◊〉 . §. 4 This Order Expired . Jesus Christ the true High Priest. 〈◊〉 li 〈◊〉 〈◊〉 〈◊〉 nature . 2 In the 〈◊〉 thereof . Called to this office and anointed by God. Of the order of Melchisedeck , i. e. Regal and Eternal . §. 5. This Holy Priest offering the sacrifice , a sin-offering . §. 6. After this entring into the S●…nctum Sanctorum Without which his office had been imperfect and ineffectual . §. 7. He entring ( thro the heavens ) to the true sanctuary . The vail of the other being now rent and it made common . 1 The description of this Sanctuary . §. 8. 2 Of his person entring . §. 9 〈◊〉 in the sacrifice . And sprinkling the blood before the Lord. §. 10. Making Intercession . 1 In presenting his own prayers to the Father for us . §. 11. 2 In presenting also our praiers and oblations to the Father . The sacrifices and oblations of Christians . §. 12. §. 13. 3 In procuring our admission to deliver them our selves unto the 〈◊〉 . §. 14. The benefits of his intercession . Procuring us the Holy Spirit from the Father . And all blessings spiritual and temporal . Himse●…f im●… con●… them 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . §. 15. As High Priest intercessor , answering to Aaron . So by his royal Priesthood Captain of Gods people , answering to Moses . 2 To Joshua . And the forerunner into the place of rest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . §. 16. The substitutes of this Priest in his own ( necessary ) absence here on earth 1 To present his sacrifice . 2 To make intercession for the people . §. 17. This honor of Priesthood from Him to be communicated to all his Brethren . In some sort al●… they officiating in it here on earth . But shall more compleatly after t●…e day of judgment . Being 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 as He. And serving God for ●…ver 〈◊〉 〈◊〉 Temple . 2 Priests also in some sense ( in the soul ) after Death . §. 18 A glympse of the after-death condition of the souls of the Blessed . §. 19 This High Priests ( at the last day ) return out of the Sanctuary , and reappearance to the people . Notes for div A67258-e27500 §. 1. Before our Saviors incarnation God the 〈◊〉 by him created , sustained , governed the whole world . And more special●…y the Church . §. 2. Our Saviors descent from his eternal throne for mans sake . §. 3 A kingdom promis●…d to man at ●…first . §. 4. Our Savior became man : and by obedience and sufferings gained it . And so by him all Adams postevity , that follow him . §. 5. The power and extent of Christs kingdom . ●… Over Angels , Good , E●… 2 〈◊〉 , 〈◊〉 , 〈◊〉 . 3 Souls , ●…odies . 4 〈◊〉 to 〈◊〉 , and 〈◊〉 . 5 Sins , to remit , to retain them . 6Over living , over dead . The last Judge . 1 Of men brought back to life . 2 And also Angels . The good and the bad . ●…ter of 〈◊〉 and ●…ments . 7 〈◊〉 all the Crea●…ures . A new world to be made by Him. As men have seen some pieces of it by him repaired . §. 6. The manner of exercising this his Regal pow●…r . §. 7. Which is by certain degrees advancing . §. 8. 1 In respect of subduing his Enemies . 1 Antichrist . 2 Satan . 3 Death . 2 In respect of enlarging his dominion . 1 To the Jew in part . 2 〈◊〉 〈◊〉 〈◊〉 . 3 To the Jew Apostatized . §. 9. At last per●… 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § 10. The three Ascents of his throne . §. 11. The whole work 〈◊〉 , all his members c●…mpleated , ●…mies conquered , resigning up his ingdom to the Father . §. 12. Notes for div A67258-e31180 §. 1. The Old world had not only the types , but the benefits , of the promises . Had , the presence and conduct of the s●…n of God ; ●…nd the presence , and assistance of the Holy Spirit . ▪ §. 2. The Government of the old world by the Son. §. 3 All judgments and vengeance . §. 4. Executed by the second person of the Trinity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . §. 5. Of , an 〈◊〉 having 〈◊〉 Attributes . §. 6. Some old Testament apparitions must be granted to be of the second person . From these granted others in reason cannot be denyed . As those to Abraham . To Noah . To Jacob , &c. That to Moses on Mount Sinai , on the 〈◊〉 , In the Wilderness , In the Temple , &c. 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 , Him ; 〈◊〉 〈◊〉 , 〈◊〉 , 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 . §. 7. The descent of the Ho●…y Ghost under the old Testament . Some sprinklings then of all its gifts . It s 〈◊〉 〈◊〉 〈◊〉 in some 〈◊〉 men . And specially on the sons of the Prophets . § ▪ 8. The 2 Covenants from the t●…e . Two generations alwaies : One of works , the other of faith . §. 9. 〈◊〉 . 〈◊〉 . Seth : the first Father of the Holy Race . Enos . Enoch . 〈◊〉 §. 9. Of t●…e covenant of Grace made , or rather renewed , with him . 〈◊〉 〈◊〉 type of Ba●… . Of the Eucharist . §. 11. Shem , The Lord called the God of Shem. §. 11. Abraham . Of the Covenant of Grace renewed with , and the Gospel preached to , him . And of the Sacraments belonging to it . David . The same Covenan●… renewed to him . The Prophets . Of Gods frequent renewing of the covenant of grace to his people by them . §. 12 And by extraordinary Teachers constantly reforming the Church at certain times , when much declining 〈◊〉 his true worship , and least deserving it . As by Enoch Noah . Abraham . § 13. Moses . Samuel and David . Zerubbabel and Joshuah . His own Son. §. 14 God for ●…ver preservin●… the 〈◊〉 not 〈◊〉 to its 〈◊〉 in 〈◊〉 ; 〈◊〉 〈◊〉 own 〈◊〉 purpose and ple●…sure . §. 15. The eminent promulgatio●… of the Covenant of Grace 430 ●…ears seniour to that of the law . The Gospel preached to the same people when the law was . The law to the children of faith , co●…sistent with , subservient to , and no way ann●…lled by , the Covenant of Grace ; or the Gospel . §. 16. Tho to the children of works a killing letter . Yet 〈◊〉 to drive them ( made sensible of their inability ) forward into t●…e Covenant of Grace . §. 17. The two ministrations of the law by Moses ; and the spirit by Christ , how and how not opposed . The Ancients had a waies the same way of salvation as the latter times . §. 18. §. 19. The same justification and sanctification . The same obedience t●…en required and performed . §. 20. The Parallel precepts under t●…e law , to those under the Gospel . §. 21. The same sufferings ; and mortifications , &c. required and undergone . Consider the old Testament mortifications . Temporal afflictions of the godly . Of single persons god●…y . Of nations godly . 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 . Under the new Testament temporal prosperity in some sense to the godly . § 22. 3 The same rewards eternal then promised . Punishments eternal threatned . The common belief of all nations concerning these . Of the Ancient 〈◊〉 〈◊〉 a resurrection of the body . The scriptures of the old Testament Concerning a resurrection . Concerning eternal bliss after it of the faithful . Eternal punishment of the wicked . Paena damni . Paena s●…nsus . §. 2●… . Conclusio●… . 
A81992	----	Seismos megas. Or Heaven & earth shaken. A treatise shewing how kings, princes, and their governments are turned and changed by Jesus Christ as [brace] King of Kings, and King of Saints. / By John Davis, M.A. sometime lecturer at Christ Church in London, and now pastour of a congregation in Dover. Davis, John, pastor of a congregation in Dover. 1655 Approx. 493 KB of XML-encoded text transcribed from 166 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A81992 Wing D422 Thomason E1601_2 99867819 99867819 170142 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A81992) Transcribed from: (Early English Books Online ; image set 170142) Images scanned from microfilm: (Thomason Tracts ; 202:E1601[2]) Seismos megas. Or Heaven & earth shaken. A treatise shewing how kings, princes, and their governments are turned and changed by Jesus Christ as [brace] King of Kings, and King of Saints. / By John Davis, M.A. sometime lecturer at Christ Church in London, and now pastour of a congregation in Dover. Davis, John, pastor of a congregation in Dover. [32], 299, [1] p. Printed by T.C. for Nathaniel Brooke at the Angel in Cornhill., London. : 1655. Annotation on Thomason copy: "Octob. 18.". The first two words are transliterated from the Greek. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Royal office -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Emma (Leeson) Huber Sampled and proofread 2007-11 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Σεισμος Μεγας . OR HEAVEN & EARTH SHAKEN . A Treatise shewing how Kings , Princes , and their Governments are turned and changed By Jesus Christ as King of Kings , and King of Saints . Hagg. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus saith the Lord of Hosts . Yet once , it is a little while and I will shake the Heavens and the Earth , and the Sea and the dry Land. And I will shake all Nations . By JOHN DAVIS , M. A. sometime Lecturer at Christ Church in LONDON , and now Pastour of a Congregation in Dover . LONDON . Printed by T. C. for Nathaniel Brooke at the Angel in Cornhill . 1655. The Epistle of the Author to the Reader . Christian Reader , ALl men in the world are naturally acted by a principle , either of Love , or Feare ; and there is something in the ensuing Treatise to meet with both . Men are greedily addicted to Novelty , new fashions and opinions , new straines and modes , new matters and methods ; yea Pamphlets of news are taking , and I feare me too much . The Title tells you of a Great Earthquake , or Heaven and Earth shaken , which denotes the great and suddain turne and change of things : Now while things are turning and changing they appeare new to us ; they have not the same face now they had before . And surely men are more obliged to converse with News in things , then News in Books ; Men compile your News-books , but God makes News in things . If what is here presented were forreigne , and such as did not relate to you , you might justly passe it by , and pitch on that which is of more concernment to you . But let me tell you , there is no Turne or Change mentioned here , but that which relates to you , and wherein you are concerned , and have been Actors one way or other , for good or evil ; either provoking by your sins , or interceding by your prayers : and therefore ( me thinks ) you should love to read your selves over , and the new things that you have made . Turnes and Changes , especially in great bodies of Kingdoms and Common-wealthes , are great Turnes , turnes of great and publick interest ; but not alwayes prosperous , and so makes way for your feare . The greatest States-men have studiously avoided ( as much as they could ) all Innovations , knowing the trouble and danger that follows thereon ; lest while they designe the common good ; dregs should be stirred up in the spirits of people , that they could not easily settle and allay again . I heartily wish you the increase of a godly feare , that amidst all the Turnes and Changes which you read of , you may yet more and more experience that blessed turne and change of heart , from darknesse to light , from things below , to things above , from creatures to Christ ; and then all these Turnes shall not onely not hurt you , but do you much good . The Method I have observed and studied , hath been to informe you as plainely , and to apply that information as closly as I could . I have laid things down by way of Propositions ; and those Propositions such as might make way for , and give light to one another , the foregoing to the following Propositions ; and all of them put together , might acquaint you with that which was intended in this worke . That you might the better take in , and retaine things in your minde , I have in every Chapter perfixed the several Propositions therein opened ; and most of them are ( all should have been ) in a differing letter from the body of the Book . The XXI . Chapter makes mention of twelve Sections , which I confesse I intended for the heads of twelve several Chapters , with such application as are in the other parts of the Book : but I was afraid of being tedious . I know uot how that which is here done will suite with the spirits of the godly-wise ; to whom I desire to approve my selfe in this businesse . And if I might receive any incouragement from them , it might easily draw forth my thoughts which I have had , of the Turnes of Councils and Armies , of Laws and Trading , of Continents and Islands ; The great turnes at Sea , as well as upon the Land ; of affairs concerning the Church as well as the State. But I shall adde no more now but this petition : That the God of all wisdome would wise us to know the Times , and our duties in them ; and help us to serve our generation , and to do the worke of the day in the day ; To live by faith , and by faith and patience to possesse our soules , until the coming of our Lord Jesus Christ , in whom I am , Your truely affectionate Brother to serve you in his Gospel IOHN DAVIS . Errata . PAge 20. l. 2. for eight r. seventh . Page 43. for three r. third . Page 75. for underpowers r. undercowers . To the Reader . REader , this is a bookish-age , and whereas Learning was heretofore graced by judicious Schollars , it is now much vilified by illiterate scriblers . What Scaliger said of France , omnibus scribendi datur libertas , paucis facultas ; All men may write , but few are able to write ; is verified here in England : All have liberty to write , but few ability . Hence it is that so many leane pamphlets and peices come forth daily , treating of Inferiour and inconsiderate things . This Author acquaints you with the great Shakings , the great Alterations , which God and Christ do make in Heaven and Earth upon performance of divine Promises : He treats of the use and ministration of Angels therein ; he sheweth that all power is Christs ; that the Princes of the earth have all their power from him ; he informes of what use Government and Governours are , how subject to change ; what 's the evil of abusing power , what 's the cause of Civil Wars and Fatal Turnes ; He tells you how severely the Lord Christ will deale with the Potentates of the earth , whose power is erected against him and his ; which are things of an high nature , and well handled . Though Galen said of Moses workes , Multa dicit , nil probat ; and Augustine of Manichaeus , dixit & abiit , he gave no reason of what he said ; yet it is far otherwise with this Author , who judiciously and solidly makes good what he hath asserted . The Matter , Method , and Composition , are waters from his own Cistern , and hony from his own Hive . He hath not larded his book alieno adipe , with the fat of other men . The work speakes for it selfe , being elaborate , well compacted , and weighty through words of truth ; and doubtlesse will finde acceptance amongst those who have their senses exercis'd to discern of such things . It s most true which Erasmus saith , Nihil morosius hominum judiciis ; nothing is more peevish then the judgements of men : what one magnifies , another vilifies ; and what is vilified by one , is magnified by another ; yet it is some comfort that mens judgements are like their pallats ; what suites not with one doth with another ; and where the wine is good , few will distaste it . Reader , buy and try ; if thou be pleasured or profited , the Author hath his aime ; if neither , he will not be provoked , knowing Nunquam tam bene agitur cum rebus humanis ut meliora placeant plurimis ; Such is the disposition of humane affairs , that the best things ever please fewest . W. Gr. The Contents of the Book . CHAP. I. SHeweth the occasion and Scope of this Treatise . CHAP. II. HHandleth these eight Proposals . 1. God delivers his Prophesies in way of a Promise . 2. New-Testament Promises are set forth in Old-Testament language . 3. Both Prophesies and Promises , are to be taken in the largest sense . 4. That both Prophesies and Promises admit of divers Degrees , Seasons , Manners of fullfilling . 5. That under one Person or things named , a whole Series both of persons and things , is to be understood . 6. God performes his Promises in these latter Ages , in a way of proportion to his former glorious workings . 7. The inflicting of judgement on the Adversaries of his Church , is subordinate to the performance of his Promises . 8. That the time of fullfilliug Prophesies and working great changes is at , or before the coming of Christ . CHAP. III. SHeweth the Meaning , Doctrines , and Method of Haggai 2. 6 , 7 , 8. CHAP. IV. HAndleth this Doctrine , In the great Turnes of Ages , God dispenseth himselfe in the way of a Promise . 1. This holds out God as a Father . 2. Exalts the honour of Christ the Son. 3. Honours God in the person of the Spirit . 4. Makes notably for the security and improvement of grace . 5. Notably confounds the men of the World. 6. Greatens our estate . Vse 1. of Instruction , shewing 1. In great Turnes , are great wants . 2. It shewes the vanity of the creatures . 3. That Gods wayes are in the deeps . Vse 2. of Exhortation to search out the Promises of the latter Age. The Motives are six . 1. This renders you children of wisdome . 2. It s a blessed preservative against the infection of sin . 3. It advanceth your faith and love . 4. It s proper to conquer difficulties and discouragements . 5. It s apt to make you watchful and dutiful . 6. It advanceth your heart in praises . CHAP. V. SHeweth that when Christ is about to performe his Promises , he causeth Changes in Natural bodies . How ? 1. Jesus Christ hath given a being and constant course to Heaven and Earth . 2. He maintaines what he hath given . 3. The creatures thus made and maintained , are at his becke . 4. That it is his pleasure they should sometimes step aside from their ordinary constant course . 5. Christ governes them in all their turnings aside . 6. That these turnes carry the nature of Signes , yet favour not Astrological Predictions . Why ? because , 1. This is the beginning of taking to himself his great power . 2. By this meanes he speaks to all the World. 3. By this way of working , he minds us that the creatures are not in that state he intends for them . 4. By these turns in Natural bodies , he knows how to draw forth spiritual actings in his people . Vse 1. of Instruction . 1. To see Christs excellency . 1. In that he causeth these turnes . 2. In that he can doe more . 2. It s a vain thing to set against Christ . 3. It s easie hence to conceive the Promises of this life shall be performed . Vse 2. of Exhortation . 1. To consider Christ in all these Changes . 2. To feare before him . 3. To advance your faith . 4. To exalt him above man , or meanes . CHAP. VI. SHeweth the change of Angels , and this Doctrine , That Jesus Christ in the great turning Providences , imployes the ministration of Angels . For clearing of which Doctrine , take notice of these nine things . 1. Jesus Christ , God-man , is head of Angels . 2. Angels are to serve him ; not in his person alone , but in serving of his Saints . 3. Angels are to serve Christ and his Saints , in the destruction of their enemies . 4. Angels are to have more apparent declaration made of their service toward Christ and his world . 5. Angels are brought in in the visions , and so in the execution of those visions . 6. Angels have worke deputed to them , concerning Kingdomes and Nations . 7. Angels and Saints shall be joyned together hereafter ; and therefore they are conjoyned in the worke here . 8. Christs last dispensations are his greatest , wherein he useth Angels . 1. In the working of his wisdome . 2. When he takes to himselfe his great power . 3. Vpon more immediate administration of Saints . 4. Shewing forth his unchangablenesse . 9. Christ must have his Angels , as well as the Dragon his . Vse 1. of Instruction . 1. To see Christ his excellency who is far above Angels ; because they are but his servants : where Heb. 1. is breifely opened . Vse 2. Of Exhortation . 1. To behold those glorious works . 2. To draw forth your faith and love . 3. To provoke you to come forth in the service of these latter dayes ; to be fellow-servants with the Angels . CHAP. VII . COntains the shake of Kings , for four Reasons ; because , 1. They make the great turnes in the Earth . 2. They pretend to be exempt from mans power . 3. Dealing with them , is a compendious way of dealing with the world . 4. They are decked ▪ with all worldly power , and seem to be the fittest match for Christ . Vse of Instruction to see that there is 1. A meanesse in their Majesty . 2. That the management of particular places must be reckoned for . 3. He will surely account with meaner men . 4. It s lawful to appe ale from Princes to Christ . 5. Judicial proceedings against Princes , is stamped with remarkable Characters of Christ . Vse of Exhortation . 1. to meditate on these dealings of Christ . 2. to give unto Christ the honour due to his Name . CHAP. VIII . SHewes , Pos . 1. All power is given to Christ in Heaven and Earth ; Where observe , 1. All power is in Christ . 2. All power is his due , upon the taking of our nature . 3. though it be his due , 't is rightly said to be given to him . 4. Jesus Christ hath had but little honour of all his power . 5 , Christ will exalt himselfe in such turnes upon Kings , as that they shall honour him in their consciences . Vse 1. Of Instruction to teach us , 1. the riches of Gods love to Christ . 2. that the Father is fully satisfied in the power laid on him . 3. the pleasure of the Lord shall prosper in Christs hand . 4. Christ returnes all his power to the Father . Vse 2. of Exhortation : 1. To flocke about Christ in love . 2. to come with resolvednesse to be at his disposal . 3. tremble ye wicked ones , though the mighty of the Earth . 4. The Lord reigneth , let the earth be glad . CHAP. IX . SHewes that Kings reigne by Christ . 1. They are , or are not , by him . 2. He blesseth or blasteth them , in the worke of Government . 3. What wisdome or power they have , they cannot put forth without him . 4. the continuation , or succession of them , is from him . 5. Bad Kings , as well as good , are from him : where observe 1. Good men may be bad Kings . 2. the badnesse of Kings is not from Christ : for , 1. It s not by his command . 2. It s not by his working . 3. He doth not stirre them up to any wickednesse . 4. though Christ be no cause of their badnesse , yet he permits it . 5. In permitting them he puts forth a righteous judgement . 6. He orders their badnesse for good . Vse of Instruction . 1. that their being Creatures of Christs making ; stamps Authority on them . 2. When we rise against Government , we rise against Christ . 3. Ascribe the good of Government to Christ . 4. Hence take a ground of patience under evil Governours . 5. Christ must needs be glorious . Vse of Exhortation in sixe passages out of Psal . 2. 1. To be wise . 2. To be instructed . 3. to be in feare . 4. To serve him . 5. to rejoyce with trembling . 6. To kisse the Son. CHAP. X. OPens that setting up of Government is for the worlds good : as appears , 1. In that it is set to keep the world in order . 2. Persons so set , and kept , enjoy propriety . 3. Government promotes the increase of good things in our propriety . 4. Government protects your Peace 5. Setting up of Government is , when God makes some men able and willing to manage Publicke Affairs , and draws others to consent and subject . 6. This is notably for the good of not some but all ranks of men . 7. It s extensive to the whole life of all those men . 8. There is honour due to them , who are thus set up for Government . Vse of Instruction to shew , 1. That God is a faithful Creator . 2. Rulers had need be of much wisdom , and publicknesse of spirit . Vse 2 : of Exhortation . 1. To esteem them highly . 2. To make honourable mention of them ▪ 3. To speak to God for them . 4. To submit to every ▪ Ordinance . 5. To testifie our thankfulnesse , by service in person , and in purse . CHAP. XI . UNfolds that Governours and Governments are apt to change ; which these six things will further informe you in . 1. Governours change by death , and in their manners while they live . 2. Manners and forms of Government , as well as Persons , are liable to change . 3. People change in their mindes and conditions . 4. Change of Governments , Governours , and People , causeth change of Laws . 5. they change in their league and trade with Neighbour Nations . 6. Jesus Christ King of Kings , makes a change on Governours and Governments , by sending Plague , Sword , or Famine , on them . Vse of Instruction . 1. Lesser bodies will change . 2. See the creatures vanity . Vse of Exhortation to Princes . 2. To exalt righteousnesse . 2. To be little in their own eyes . To All. 1. to raise up your hearts to minde things above . 2. to be content in these turnes . 3. to contend to have the change for better . CHAP. XII . SHews that Kings abuse their power ; for 1. they serve themselves more then others . 2. they turn the power which should be for good , to the hurt of others . 3. Power was set against Christ in his person when he was on Earth . 4. It is against Christ and his interest Now. 5. the power of Kings is given up to Christs enemies . Vse of Instruction , to see 1. the foundation of turns on Kingdoms . viz. Departing from the right ends . 2. How little Kings deserve the name of Sacred . 3. Judge not of men or causes to be good , by the greatnesse of them that follow them . 4. Vndeceive your selves , about the true value of earthly powers . 5. that those in power be circumspect . CHAP. XIII . SHews , that abuse of power tends to the breaking of power , which is apparent ; 1. When those in power indulge their own lazinesse . 2. When they take no account of under-officers . 3. When they rule by will. 4. When they look not after the execution of good Laws . 5. When they are unjust . 6. When they sinfully conform to neighbour Princes . 7. When they persecute those who are good . 8. When they interpose unduely in the things of God. Vse 1. of Instruction , to see the cause of great turns among us . Vse 2. of Admonition to Princes . 1. Take heed of your hearts in lawful things . 2. Take heed of coveteous self-love . 3. Exalt not your selves unduely . 4. Anger and malice misbecome a Prince . 5. Forget not the kindnesse of others to you . 6. Look that your Courtiers prove not flatterers . CHAP. XIV . PRinces being wicked , people grow wicked too ; because 1. Wickednesse in men of high place is misrepresented to the people . 2. Wicked Princes leave good Laws unexecuted , and sin unpunished . 3. Then wickednesse comes to be established as by a Law. 4. Because of the Priests of the Nation . 5. People are migtily led by example . Vse 1. To shew how much Rulers have to answer for . 2. To shew that examples move much . 3. To take notice of the wickedness in us . 4. See how just it is to suffer from Princes , when we grow sinful by them . CHAP. XV. THat abuse of power , and wickednesse of people adapt to Civil war. How abuse of power works on good mens spirits . How wickedness adapts ; See it thus . 1. Pride in Princes , produceth pride in people . 2. Pride introduceth luxury . 3. Luxury introduceth poverty . 4. Poverty makes people discontented . 5. Discontented people meditate their pressures . 6. Pressed people hardly pay for any publick uses . 7. People grow weary of their Trades . 8. They feare more then they feel . 9. There be Incendiaries that augment their fears . 10. These incendiaries have many followers . Vse 1. To Princes , to consider their abuse of power . 2. To people who complain of Wars , yet are the cause of them . 3. To admire Gods goodness that we have no more Civil Wars . CHAP. XVI . SHews that Civil Wars produce fatal Changes ; for 1. Then Government is destroyed . 2. Equity and Laws are not then to be heard . 3. Then Religion , and devotion , are stifled . 4. Learning and Trading fall down dead . 5. A rich people is made poor , and a strong people weake . 6. No safety to any then . 7. Plantations are nipt in the bud . 8. The victory of Civil Wars is much to be lamented . Vse . 1. Admire Gods goodnesse that we are a Nation . 2. Consider how much we are engaged to those in power , by whose care it comes to passe that Wars break not forth . 3. Look on some inconveniences as eligible , when they prevent what is fatal . 4. It should be far from us to promote a Civil War. CHAP. XVII . NEighbour Princes fall off from us , or come forth against us , when we are in Civil War : which is opened thus . 1. God hath bounded and limited all Nations in their Territories . 2. Confederacy is as needful for a Nation as a Person . 3. It s of great concernment , what , and with whom , confederacy is concluded . 4. Islands have more liberty of choice , as to their confederates , then those that live in a Continent . 5. We may have cause to break with those with whom we have been confederate . 6. It s possible some may break unjustly from us . 7. Those with whom we are in League , may be devoured by their adversaries . 8. It s possible notwithstanding confederacies abroad , we may be disjoynt at home . 9. This distraction tempts your friends to shake you off . 10. It opportunes your confederates to become your enemies . Vse 1. See how little help there is in men . 2. See what wickednesse is incident to Nations as well as persons . 3. Take hence one argument more against your Civil War. 4. Learn , it s a curious work to manage affairs in Civil Wars . 5. Admire Gods providences towards us , who hath busied our Neighbour Nations . CHAP. XVIII . OPens that unkind and unjust dealings of neighbour Nations produce forreign Wars : as thus . 1. The pride and lust of ruling men , cause these hard dealings . 2. Those who are great , would be great alone . 3. These great leaders obtain many followers . 4. They conclude they have a fit season for their rage . 5. A people under present pressures are exceding sensible . 6. They resolve if they recover , to do to others , as others thought to have done unto them . Vse 1. To see the spreading of sin , that it reacheth Nations as well as persons . 2. Nations as well as persons , are liable to trouble upon trouble . 3. God is appealed unto in War. 4. To admire again Gods goodness to us . CHAP. XIX . SHews , that Jesus Christ will deale in severity with the Kings of the Earth ; because 1. Kings are in covenant with their people , and break their Covenants . 2. In this dealing Christ appears no respecter of persons . 3. In this dealing Christ makes his wisdom out-shine King-craft . 4. Christ is to overcome Satan in his territories . Vse 1. Reade the sinfulness of Kings in Christs severity . 2. See the impartial and unspotted holiness of Jesus Christ . 3. See what to expect , and to what to refer our present providences . CHAP. XX. COncludes with shewing , how the twelve Positions formerly handled , instruct us in our present Turns and Changes . CHAP. XXI . SHews the great Turns on Nations , arising from the consideration of Christ as King of Saints , set forth in twelve Sections . 1. Jesus Christ is King of Saints , as well as King of the World. 2. Christ hath his high honour upon his sufferings . 3. Christ puts forth the power he hath as King of Nations , for his people , to whom he is King of Saints . 4. Jesus Christ shall have more visible glory in this World. 5. Bitternesse is mingled with all Governments , that Christ may be sweet . 6. Christ pours out on his people a mighty spirit of prayer , which he in his Government as King of Saints , returns full answer to . 7. Jesus Christ shall have a willing people in the day of his power . 8. Some of the Kings of the Earth shall be among this willing people . 9. Christ having great work to do , stirs up the spirit of Princes and people . 10. The great work of the latter days shall be to exalt holinesse and righteousnesse . 11. Saints shall have notable Conquest over their enemies . 12. These things shall be by degrees . CHAP. XXII . COntains the Vses of that Doctrine , that Christ is King of Saints . 1. Vse of inviting Instruction , discovering , 1. Christs excellency . 2. The properties of his Kingdom . 3. The glory of his Saints . 1. Christ his excellency in four things . 1. His right and Title which is the justest : being . 1. By Election . 2. By Donation . 3. By Birth . 4. By purchase . 5. By Conquest . 2. His Qualifications are greatest . 3. His Administrations are the highest . 4. His Communications are the largest . 2 The Properties of his Kingdom being , 1. Spiritual . 2. Vniversal . 3. Eternal . 4. Bringing in perfect peace . 3. The glory or excellency of his Saints ; for , 1. They shall be more Saints . 2. They shall live safely . 3. their enemies shall be ruined . 2. Vse of Exhortation . 1. to know him . 2. to fear him . ● . to trust in him . 4. to embrace him with love . 5. to be like to him . 6. to glorifie him . 7. to be obedient to his laws ; where you have , 1. the six Laws of Nature with Gospel-light . 1. Peace is to be sought . 2. Stand to your Covenants . 3. You must be thankful . 4. Serve one another . 5. Be merciful and forgive . 6. Reproach not one another . 2. You have many Gospel strains set out to highthen your obedience . THe Appendix shews Astrological Predictions to be frivilous and impious ; where these five things are granted . 1. that the Stars have a powerful ruling excellency . 2. that by their light , heat , and motion , they work great alterations in the Aire . 3. that having this power over the Aire , they do diver●●y affect compound bodies . 4. Scripture speaks plainely , that they are for times , and seasons . 5. that there may be some present Predictions about weather and such things . But two things are denyed . 1. that Stars have any power over the Reason or Will of man to necessitate or inforce them . 2. that Astrologers can rightly pretend to foretell such things as depend on mans will , or are any way contingent : and this appears by seven Arguments . 1. Such Predictions are derogatory to Gods prerogative of fore-knowing . 2. Such predictions are crosse to the word of God. 3. We reason from the Nature of the Stars . 4. We reason from the Nature of Art. 5. We argue from that part of Astrology , that is about weather . 6. these Predictions are derogatory to the excellency of Man. 7. VVe reason from the Nature of contingent things . Object . But many things they foretell come to passe Sol. 1. Not so many as they brag of . 2. Not from any causing virtue in the Stars . 3. Blind men sometime hit the white ; so may Astrologers . 4. their coming to passe is a strong argument against them . 5. It may come to passe in a way of judicial vengeance . Vse 1. to the professors of the Mathematicks . 2. to their Disciples , dehorting them from Figure-casting . Σεισμος Μεγας . OR Heaven and Earth shaken . CHAP. I. The Introduction , shewing the occasion and scope of the insuing Treatise . THe works of the Lord are great ( sayeth the Psalmist ) sought out of all them that have pleasure therein . When God is working we must eye him ; and when his works be great , we must be searching them out ; and not soon weary , but taking pleasure both in the works and search . Gods works to us of this Nation , have been honourable and glorious ( as it is verse 3. ) and his righteousnesse enduring for ever . No marvel then , if they be taking , with the minde and hearts of his people , who entertaine them with the highest esteeme and most joyful admiration : verse 4. He hath made his wonderful workes to be remembred ; the Lord is gracious and full of compassion : I appeale unto your consciences that read , whether the grace and full compassion of God , have not made his works wonderful among us ; Now God will not have his works written in the sand ; he makes his works wonderful , and his wonderful works to be remembred , and surely his people cannot forget them ; they are ingraven on their hearts , and they cannot but remember them ▪ v. ● . He giveth meat to them that fear him ; He is ever mindful of his Covenant . Consider v. 5. the malice and rage of adversaries ; and we cannot but reckon it among the wonderful works of God , that his people have a bit of bread , that they have meat for their mouths , and drink to quench their thirst ; but when it s added , He is ever mindful of his Covenant : His Covenant , and his mindfulnesse of his Covenant ; and so giving them meat , renders this common path of providence , this so giving them meat , to be truly wonderful . v. 6. He hath shewed his people the power of his works . How ! few are there that take notice of the works of God ; and fewer that take notice of God in his works : But this is the favour that he shewes his people , not onely his works , but the power of them : their Verity , and Judgement , Truth , Vprightnesse and Stedfastnesse , as it is v. 7 , 8. Vision is the glory and light of life ; he lives most like a man , not that eates and drinks most , sleeps and sports most , but he that with the acting eye of Reason , sees most of things , and their difference : He lives most like a Christian , that by faith se●th him that is invisible , makes a reall presence of things absent , and an evidence and tr●e enjoyment of things hoped for : our present and after-happinesse is in vision , by faith here , really and truly ; but more hereafter , when we shall see him face to face , and know as we are known , 1 Cor. 13. 12. Daniel and John , the greatly beloved Prophet and Disciple , were both much honoured with Visions and Revelations : our Saviour commends Abraham for that he saw his day and rejoyced , Joh. 8. 56. Those who are Abrahams seed , cannot but eye Christ and rejoyce in the dawning of his day : if God have an hand to work , surely we must have an eye to see , an heart to believe , and a tongue to praise him . God doth not work little things for his people ; it stands not with his love , and their condition ; and when he doth great things , we must meet him and them with great observation . I have heard an Ambassador residing here , should write home that he lived in a Land of wonders ; well noteing how great turns passed on us , and how little blood was shed about them ; then if strangers see so much , we should see more . Doubtlesse God hath revived his works of old ; made his arme bare , commanding and creating deliverances for us . How often hath he brought us to the gates of death ? and then said return , return , ye children of men . How many , and mighty , malicious and prosperous , have our enemies been ? and yet how destroyed ? How little and low , how despised and nothing , have your Councils , Armies , Allyes , your all been ? and yet God hath remembred us in our low estate . He hath not been weary of doing us good , although we have soon been weary of serving him . There is a voyce in the r●d ( saith the Prophet ) and surely mercies , deliverances and salvations , have their voyce also ; and the greater any danger or deliverance is , the louder is the voyce . Oh! that we could heare so as to love and learn righteousnesse : Oh! that we were wise to read Gods works out of his word , his providences in his prophesies , Dan. 12. 10. The wise shall understand : Thus to understand him , will be our wisdome . When the Devil tempted our Saviour , it was by shewing him the World and the glory of it ; But behold here a better vision ; the glory of the world , and worldly Kingdomes , and the fall of them ; Mountains tumbling down , and Vallyes filled up ; high things brought low , and low things exalted . How ! many and mighty , precious and seasonable , have been the returns of fervent , righteous , faithful prayers ? They were made in former Ages , but are answered Now : our fore-fathers had the honour to sow , and we the blessing to reape the fruits of their prayers : Oh! the riches of the grace of God , that hightens our mercies by steeping them in blood : Our Adoption , Reconciliation , Redemption , Remission of sin and salvation is by the precious blood of Jesus : the glorious truths of the everlasting Gospel come to us dyed in his blood , who was the great Martyr , and in the blood of many his servants and Martyrs : Rev. 6. 9. Our present Liberty , Peace , and Enjoyments , did they not cost the dearest blood of many valiant Worthies ? Oh! let not , let not the blood of Christ , his Martyrs and Souldiers condemn us ; Let it not be said , God stretched forth his hand to a foolish and gainsaying people ; that the Oxe knoweth his owner , and the Asse his Masters crib : and that we know not , care not , consider not , when God works such glorious things . When David had the water of the Well of Bethlehem brought to him , he poured it out before the Lord , because it was the blood of these men : Oh! that now your hearts might rebound these mercies to Heaven , whence they came , in humble thankfulnesse , and watchful obedience ; seeing they are the blood of your brethren . When the time of performing great promises and prophesies drew nigh , God raiseth up Daniel's spirit to search : Oh! that we might be praying and searching , praying and reading , praying and inquiring , and not giving over , till we come to some understanding of these blessed mysteries . Now to help you in this search , to informe your understanding , to be instrumental to draw forth and establish your faith about the great works of this latter Age , is the scope of this insuing Treatise . The Lord in much mercy blesse you and it together , that those good ends may be obtained . Chap. 2. Handleth these eight Propositions . FIrst that God delivers his prophesies in the way of a promise . 2. New-Testament Promises are set forth in Old Testament language . 3. That both prophesies and promises , are to be taken in the largest extent . 4. That they admit of divers degrees , seasons , and manners of fulfilling . 5. That under one person or thing named , the whole series both of persons and things is to be understood . 6. God performes his promises in these latter ages , in a way of proportion to his former glorious workings . 7. The inflicting of punishment , on the adversaries of his Church , is subordinate to the performance of his promise to his people . 8. That the time of fulfilling Prophesies and Promises , and working great changes , is at or before the coming of Christ . Before we come to the particulars which we intend to insist upon ; give me leave first , for the better understanding of the matter and the Scriptures produced , to lay down these eight Considerations . God delivers his Prophesies , in the way of a Promise . Prophesies are the foretelling of things that shall come to passe in their proper times . God cannot speak to his Saints but in away of love ; his foreteling things to come , tells you how he loves them . Our God is a God of power and grace : and promises are the engagements of both : The Father worketh , and Christ worketh , for his peoples special good : and you have them both at work in performing prophetical promises . The prophesie of Christ his coming in the flesh , it s in the way of a promise , Isa . 9. 6 ▪ Vnto us a Childe is borne , unto us a Son is given : faith in the promise , speaks him born and given , although this was a long while after , Isa . 7. 14. The Lord himselfe shall give you a signe . Behold a Virgin shall conceive : which is rendred in the Gospel of Matthew by t●o words : one is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tha● which was spoken holding out the proph●si● ; for Isaiah is called a Prophet , and his speaking is prophetical speaking : for it was sp●ken of the Lord by him . The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might be fulfilled , holds out the performance of that promise , which is , when the event answers and makes up what was in the promise . That proph●sie that the Gospel should shine on the darke 〈◊〉 entiles , is in the way of a promise , Isa . 9. 2. So in Hag. 2. 7. ( the prophesie we intend to open in the next Chapter ) Thus saith the Lord of Hosts , is by the Author to the Hebrews rendred Heb. 12. 26. Now he hath promised : spoken by way of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the ground of this is , the overflowings of Gods love , which cannot speak of things a farre off , but withal ▪ tells you , how he is , and will be engaged about them ; what doth concern the present time , is too narrow to expresse his love , and therefore he speaks it out in things that are to come . New Testament promises are declared in Old Testament language . Thus the erecting of Gospel Churches , the new edition and reformation of them , is called in a phrase of the Old Testament , a Temple , Rev. 11. 1. John is bid to measure the Temple , when he speaks of Gospel Churches . The happy state of the Church is termed by a Jewish phrase The Tabernacle of God among men , Rev. 21. 3. signifying the glorious state of Gospel times : and thus in the place afore named , filling the house with glory , implyes the same thing . Babylon was of old an enemy to Israel , and the great enemies in Gospel-times are called Babylon also ; and the destruction of those enemies in Gospel-times , is termed the fall of Babylon , Rev. 14. 8. The Visions concerning Church affairs are now , and so formerly in the Prophets , expressed by Angels , Horses , Trumpets , Women : and as they agree in the instructing language , so in the promising language also ; and the reason , why our promises are thus express●d , may be , 1. Because the same spirit breaths in both the T●staments , Old as well as New. To them was the Gospel preached , Heb. 4. 2. as well as to us : no marvel then , if the promises be in the same , language . 2. God would have the Gentiles to know his heart is now as full to them , as it was to his Israel of old ; and therefore he speaks to them in the same language he spake to Israel . 3. God will have his ancient people , the Jewes whom he will convert , to understand his love fully ; which that they may the better do , he speaks unto them in his & their own proper language . That these Promises and Prophesies are to be taken in the largest extent , in the letter and mystery , according to the scope of the place and Analogie of faith ▪ Thus. Babylons falling , Rev. 14. meanes that the Seat , Power , Doctrine , Subjects , and all , are ready to tumble down . Promises and prophesies hold out the raisednesse of Gods wisdom and love , and therefore must be of large extent : They speak to , and of all persons , times and conditions , therefore must be large . Prophesies contain largnesse of wisdom and knowledge , and promises largenesse of , love : and therefore there must be a largenesse of expression to hold them forth . When God said unto Jacob , Gen. 32. 9 , 13. I will do th●e good : Jacob understood it largly ; for he turnes it into an argument of prayer , and twice repeats it : Litteral sense doth not undermine the mystery , nor that overthrow the litteral sense : Gods promises are suitable to his commands , keeping pace with them ; they are conjoyned as Arteries and Veines in the body ; Now the commands are exceeding large , Psal . 119. 96. and so are the promises . Math. 5. 28. tells from our Saviour , that looking and lusting is committing Adultery : and the promise of giving Christ includes in Pauls arguing , the giving of all other good things , Rom. 8. 32. The spirit hath framed up Faith with a large make and frame ; and promises are for our faith in the largenesse of it ; and so must be large also . Prophesies and promises are expressions of Gods minde : Now we must not limite the holy One of Israel , but take him in the fullnesse of his expressions . That these Prophesies and Promises admit of divers Degrees , Seasons and Manner of fulfilling ; thus , Hos . 11. 1. I called my Son out of Egypt was truly made good when Moses brought the Children of Israel out of Egypt ; for Israel was Gods sonne , but it had a farther degree of fulfilling in Christ , Math. 2. 15. Jer. 31. 15. concerning Rachels weeping , Bis hic locus impletus est : The place was twice fulfilled , saith Musculus . Rachel was the Mother of Benjamin , and so the mother of the Benjamites , the Tribe that kept close to the house of David : She was buried neer Bethlehem and is put to denote the whole Land of Judah , which was in a mourning condition at the time when they were carried away captive , and then Rachel is said to weep : and moreover when the children are slaine in Bethlehem , she weeps again , Mat. 2. 17. Isa . 53. 4. Surely he hath borne our greifes , was fulfilled in the sorrow that fell on the person of the Lord as Mediator , as one in our roome and stead ; that is one manner of fulfilling : but is not all . Mat. 8. 17. It s brought in as a ground of healing the sicke and casting out of evil spi its . Psal . 78. 2. The Prophet Asaph is said to open his mouth in a Parable : but it 's applyed to Christ , and his preaching , Mat. 13. 35. Zach. 11. 12. Speaking about the thirty pieces of Silver : it was true of Zacharie , and their ignoble dealing with him , as with a base labourer , allotting so meane a price to a faithful Prophet ; but fulfilled farther in that thirty pieces for which Judas sold his Master , Mat. 27. 9. Psal . 22. 18. They parted my garments amongst them : it possibly may be verified in David . Omnia in Davidem convenire poss●nt , as Arias M●ntanus saith ; David his destroyers being confident that he could not return , they fell upon the spoile ; but t is fully performed in Christ , Joh. 19. 23. Isa . 61. 1. He hath sent me to preach liberty to the captives , was made good in the person of the Prophet Isaiah , preaching about their freedom from the Babylonish Captivity , though more fully in Christ , Luke 4. 21. Psal . 41. 9. My own familiar friend which eat bread at my Table . It 's true of Davids Courtiers : performed also in Judas against Christ , John 13. 14. Isa . 53. 1. Who hath believed our report ? The speech relates to the Prophet in his time , but not onely to the Prophet ; for it agrees to Christ as appears , John 12. 38. I shall conclude this position with what I learned many years a goe , from transcribed Notes of a precious servant of Christ now at rest . The least degree of the performing a promise being manifested , the promise therein may be truly said to be performed , although not in the highest extent of it : Whereupon it is remarkable how in the Gospels , and Acts of the Apostles , when any personal thing or individual act is mentioned , as that in Mat. 2. 17. ( the place above named ) about Rachel , the holy Ghost useth a word which signifies accomplishment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Then was fulfilled that which was spoken . But when promises are mentioned , which have reference to the Church , as Acts 2. 16. then it s thus expressed , This is that which was spoken by the Prophet Joel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he doth not say , it was fulfilled , but it was spoken : it had a true performance , but not the accomplishment . That under one person or thing named a whole series both of persons and things is to be understood . See this plainly in the great promise , Rom. 9. 7. In Isaac shall thy seed be called . In the eight verse of the same Chapter , The children of the promise are counted for the seed . When we read of the enemies of the Church , which sometimes are called Hornes , by them he means all the powers that are pushing at Jesus Christ and his interest : The Vial on the Throne of the Beast mentioned Rev. 16. 10. although it meane eminently the City of Rome ; yet withal it may take in all those places wherein the superstitions of Antichrist , have been more especially exercised , as Bishops Palaces , Cathedrals , Monasteries , Priories , Deanes and Chapters houses , and such like places . God performes his promises , in these latter dayes , in a way of proportion and correspondency , with his former glorious workings for his people . Thus most expresly Hagg. 2. 5. its said , According as I covenanted with you when you came out of Egypt , so my spirit remaineth among you : where its plain that God engageth himselfe to them now when they were building of the Temple , according to his dealing with them when they were to be delivered out of Egypt . Thus in the Visions of the Prophet John , Antichrist is called Egypt ; and their waters are turned into blood , and that by the wittnesses , Rev. 11. 6. in correspondence with what God did by Moses , Exod. 7. 19. Israel in Egypt cryed Exod. 2. 23. and so do the souls under the Altar , Lord , Lord , how long , holy and true , dost thou not judge and revenge our blood , on them that dwell on the earth ? Rev. 6. 10. He drowned the Egyptians in the red Sea , Exod. 14. 27. and now hath his wayes , it may be Sea-fights , to drown his enemies , as it was in the years , 1588 , and 1639 , and at other times since : I shall conclude this position with that saying of the Prophet , Micah , 7. 15. where God promiseth to his Church his goodnesse in these words : According to the dayes of thy coming out of the Land of Egypt will ● shew unto him marvelous things . That the inflicting of judgement , on the adversaries of the Church , is subordinate to the performance of his promises to his people . The shaking vengeance on the Nations , is but to make way for the good of Gods people . Gods creatures are precious to him as he is their Creator ; and surely he would never destroy them , but in relation to a greater , farther and better good , then their destruction can be evil . This is plain in Isa . 10. 12. The visiting of the stout heart of the King of Assyria and the glory of his high looks , is in a way of inflicting judgement on him but it s brought in as subservient to the performing of his whole work on Mount Sion : that was the maine thing driven at . That the time of fulfilling prophesies and promises , and working great turnes , is at or before the coming of Christ . Thus in Hag. 2. 6. I will shake the heaven , when is that ? it follows immediatly ; The desire of all Nations shall come : The coming of Christ in the flesh , was eminently the fulfilling of many prophesies and promises , as you may read in the constant course of the Gospel : His coming then likewise produced great turnes and changes , Mat. 2. 3. Herod the King was troubled and all Jerusalem with him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herod and Jerusalem , the King and all the people , are troubled . He troubles the chiefe Priests , and Pharisees , and Counsels , John , 11. 47. what doe we doe ? This man doth many Miracles . And when Christ shall come again , you shall have more turnes . All the promises are in him and for him ; no marvel then if their performances , and his appearance come together . The down-fall of the Man of sin is the making good of many promises , but that is said to be by the brigh●nesse of his coming . 2 Thess . 2. 8. Then shall that wicked one be revealed , whom the Lord shall consume with the spirit of his mouth , and shall destroy with the brightnesse of his coming . Chap. III. Shewing the meaning , Doctrines and Method of Hag. 2. 6 , 7. Hag. 2. 6 , 7. Thus saith the Lord of Hosts , Yet once , and it is a little while and I will shake the heavens , and the earth , and the sea and the dry-land . 7. And I will shake all Nations , ●and the desire of all Nations shall come ; and I will fill this house with glory , saith the Lord of Hosts . Heb. 12. 26 , 27. Whose voyce then shooke the earth : but now he hath promised saying , Yet once more I shake not the earth onely , but also Heaven . 27. And this word yet once more , signifieth the removing of ●hings that are shaken , as of things that are made , that those things which cannot be shaken may remain . HAving laid down these eight propositions in general , we shall now pitch down on this Scripture to which all these propositions give light . Here in these words of the Prophet Haggai , you have a prophesie by way of a promise ; God foretells by his servant Haggai what shall come to passe ; namely great turnes and changes , and withal engageth about them , by way of a promise that he will effect them , I will shake ; and that 's your fi●st rule . He calls the Church-state under the Go●p●l by the name of a Temple and an house , which is the language of the Old Testament , to speak out Gods way of worship ; but here , it hath a farther extent , even unto Gospel-worship , and administrations , and that is according to the second Prop. Shaking of heaven and earth doth not onely meane the commotion in these natural bodies , and the alterations therein ; but also these words hold out , the change in the great Political bodies of Church and State ; and so according to the third proposition are to be taken in the largest extent . Again , observe this promise and prophesie of Haggai receives ( according to what is laid down in the fourth proposition ) sundry degrees of fulfilling . It was truly performed when Christ was born into the world ; then Angels and Men , Heaven and Earth were moved ; but this is not all ; for the Author to the Hebrews tells us of another shaking at another coming of Christ when we shall receive a Kingdome that cannot be moved , Heb. 12. 26. Besides when the Prophet Haggai names the Temple and the House , he meanes all the frame of worship , and not barely the Fabrick and building that was reared up . When he names Zorobabel and Joshua , he meanes not onely those two particular persons , but all governours , and deliverers of Gods people , in several places and ages are included , which is the direction that the fifth proposition gives us . Moreover the great and glorious alterations that God will make in these last dayes , is here expressed by a phrase relating to Gods wonderful dealing with his people Israel ▪ we finde Exod. 19. 18. at the appearance of God on Mount Sinai , it s said the wh●le mount quaked greatly ; and when God appears to make these turnes , he is said by the Prophet here to shake heaven and earth , which agrees fully with the sixth proposition . The shaking of all Nations here , what doth it meane else but the execution of vengeance on the Nations ? thus plainly in v. 21. 22. of this 2. Chap. where the shaking of heaven and ear●h is repeated . v. 21. and expounded v. 22. by this phrase , I will overthrow the throne of Kingdomes , and I will destroy the strength of the Kingdomes of the Heathen ; but for what end ? v. 23. It was to exalt Zorobabel to be as a Signet ; it was to make way for his Churches good , which was the lesson taught in the eight proposition . Lastly , the time of these great turnes is plainly expressed to be at the coming of Christ : Christ is yet to come in the judgement of all , one way or another , and all his comings produce notable changes , as the eight proposition shewed . And thus having brought down what was spoken in general , in the propositions , to this particular prophesie of Haggai ; I shall onely adde one word about the coherence of these two verses , with the former part of the Chapter , and then descend to the explication of the words . It 's plain , v. 2. and 3. that Zorobabel , Joshua and the people were under discouragement about building of the Temple : we build a Temple ( say they ) but what is it ? a poor meane frame : Solomons Temple was a stately Edifice , but this is nothing to that : were it not better for us to give over , then to goe forward with such a work ? Now in the fourth and fifth verse , God calls upon them : 1. To be strong ; be strong , be strong . 2. To worke and not give over . 3. To be confident and not feare . Now the Arguments are three . 1. I am with you , v. four . 2. My Spirit shall remain among you , v. five . 3. I will shake Heaven and earth for you , and the desire of all Nations shall come and fill this house with glory , v. 6. & 7. So then these words are brought in as an argument to take off their feare , and render them confident , to strengthen them in the work God called them unto : Thus they cohere with the former words ; let us now proceed to explication of them : we shall begin with those words . Thus sayth the Lord of Hosts . Thus sayth ] The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Sayeth , it denotes in Scripture phrase five things . 1. To declare the minde by speaking . Dixit ▪ 1. locu●us est : to expresse our thoughts or motions of heart by words : so Gen. 20. 5. speaking of Sarah , she , even she her selfe said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is my Brother , that is , she uttered so much in speech or words that another might understand ; and thus God spake by his Prophet . 2. It 's put to hold out a speaking before hand what shall come to passe afterward , Dixit 1. prophetavit . He said , that is , he prophesied ; and a word so spoken is a prophetical word : thus Gen. 41. 54. the seven yeares of dearth began according as Joseph had said . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerat : that is according as he had prophesied . 3. It signifies a speaking to ones selfe , a speaking in a way of thought , or meditation . Dixit 1. cogitavit . He saith , that is , he thought , he sayth in himselfe : Our thoughts are our communication with our selves ; when we are serious in meditation of our own hearts , or wayes , we are said to return to our hearts , and to speak in our hearts : thus 2 Sam. 21. 16. Goliah the Giant thought to kill David ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et dicebat percutere . He said he would kill him , that is , he spake so to himselfe , it was the language of his thoughts . 4. To say is to speak with authority , to speak by way of command : Dixit 1. imperavit . He said , that is as much as he commanded ; so Jonah 2. 11. The Lord spake to the Fish , that is , he commanded it . 5. And lastly , to speake is not barely to declare ones minde , to think , or to command ; but it holds out such a speaking wherein the speaker engageth himselfe ; dixit , 1. promisit : he said , that is , he promised it , and so it 's taken here : Thus saith the Lord of hosts , that is , Thus promiseth the Lord of Hosts ; that phrase viz. the Lord of Hosts ; we shall not open here ; onely now draw these 2. Observations . That the Lord in all ages , dispenseth himselfe to his people by way of a promise : so here . That when his people are under discouragement and feare , he strengthens them by holding forth himselfe to be the Lord of Hosts . I will shake . I : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I Jehovah , who have my being of my selfe , and give being to my word of promise : I , who have all creatures and times in my power and disposal , I , even I , will shake . All refer this shaking to God , but some refer this to God in the person of the Father , as Hierom. & G●o●g . Eden , and so they make the meaning to be , I that am the Father of Jesus Chris● , and in him your Father , and the Father of mercies , I will shake the Heavens . But the Author to the Hebrews refers it to Christ , and so I , that is , I that am Emanuel , King of Kings , and Lord of Lords , who was dead , but am alive , and now live for evermore , I , who am the brightnesse of my Fathers glory , and the expresse image of his person , who have seven eyes and seven hornes , all-seeing ▪ and all-working power ; I that have made and hold up the pillars of the world , I will shake . The Author to the Hebrews adds an expression , shewing that this shaking was done suddainly , and with ease . It s but a word speaking , it s but saving , Let Heaven and Earth be shaken , and it shall be shaken ; as once he said , Let there be an Heaven and an earth , and it was so . Whose voice then shook the earth . The word voice is applyed to things Natural , as Rev. 6. 1. The voice of Thunder . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Artificial , Mat 124. 31. The voice of a Trumpet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rational , 2 Pet. 2 16. The voice of a Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Supernatural , as here , His voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . His voice . That is , the voice of Jesus the Mediator of the new Covenant , whose blood speaks better things then that of Abel ; His voyce , who speaks from Heaven , His voyce shook . Will shake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. translates it , Ego commoturus sum , I am about to shake . Shaking signifies a violent Motion , a Motion differing from the common Motion : 1. As when the wind is in the bowels of the earth , and in its breaking forth makes the earth for to tremble . Terrae motus , that is called shaking , Isa . 13. 13. The earth shal move out of his place . 2. Or as the wind shakes the corn to and fro , or the fruit upon the trees , somtimes this way , then the contrary way , which is not the natural motion of the corne or fruit , but as it s forced by the wind , Psalme 72. 16. His fruit shall shake like Libanus . 3. Or as the motion of an Army , Isa . 30. 32. In battels of shaking will he fight with it . This shaking in Heb. 12. is expressed by two words . The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie de sale vi ventorum agitato ; it signifies properly to shake as the Sea is shaken with a mighty wind , when the wind gets into the bowels of the Sea. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a kind of shaking as tears and rends in pieces ; and so this phrase expresseth tearing turns , and rending changes which shall befall the Nations . So then shaking contains 1. A change and alteration . 2 Such as is accompanied with annihilation , or bringing of things to nothing . 3. Annihilation in a way to execute justice . 4. It denotes sometime also alteration from bad to good , from good to better . Shaking in a way of mercy , or at least bringing good out of evil ; So here its shaking by way of a promise . Take hence these five Observations . 1. The nature of things here are liable to change . God only is immutable . 2. That the changes below are and may be Suddain , Violent , & Strange . 3. That yet they are righteous , and shall be gracious to Gods people . 4. That Jesus Christ himselfe hath the highest hand in these changes . 5. That in these changes he shewes himselfe the Lord of Hosts . The Heaven and Earth . These four words , Heaven , Earth , Sea and Dry Land , are taken two wayes . Grammatically , Rhethorically . 1. Grammatically for such things in Nature as the letters of the words do import , as the Earth for that part of the world which we tread on , and so the like of the rest . 2. They are taken Rhetorically , when by a fine manner of speaking , an elegancy of expression , they set forth some thing beside what they expresse in their Grammatical sense : both wayes agree to the text we are upon . Now observe in the Rhetorical way there is a double acceptation . 1. By a Metonymie of the subject for the adjunct , Continentis pro contento , when the thing containing is put for the thing contained . Heaven is put fo the inhabitants of heaven , and so Earth , Sea and Dry Land , put for those that dwell on the Earth , Sea , or Dry Land. 2. By a Metaphor or borrowed speech , because heaven is the highest , and in comparison of that , earth is the lowest body ; they are put to declare high and low things : a little more to open these words , observe . Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that part of the world which is opposite to the earth , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adverbe of place ( as some think ) shewing the distance of heaven , as being most remote from the earth . We read of the first , second and third heaven . The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an expance , that which is nearest the Earth , and turned round about it : thus we read of the windows of this heaven to be opened when the raine fell , Gen. 8. of birds flying in this Heaven , Deut. 4. The second Heaven is the place where the Stars are fixed , and so called the starry heaven . The third is the Seat of the blessed , Sedes Beatorum into which the Apostle Paul was wrapped , 2 Cor. 12. 2. And the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that part of the world which is distinguished from heaven ; some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word signifying to run , because beasts run upon it . It 's the place where men dwell , Gen. 18. 18. sometime it signifies one Country more then another , Gen. 41. 57. And all Countries came to Egypt because the famine was sore in all Lands . Sometime it signifies a feild ; but here I take it to denote a Continent , that part of the world that is distingusht from Seas and Islands , the Maine-land . The Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have a plaine description of that given by Moses , Gen. 1. 10. its the gathering together of the waters . The dry Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arida the dry Land , as distinct from Heaven , Earth and Seas : which I here take to be Islands , Lands in the midst of Sea ; dry Land , yet compassed about with water . From the words thus opened observe . Jesus Christ will make great changes in the natural bodyes of Heaven , Earth , Sea and dry Land : This ariseth from the words taken Grammatically . Jesus Christ will turne and change the inhabitants of Heaven and Earth and Sea and dry Land : Even Angels and men ; Men that dwell on the Continent , Islands and Seas , and this ariseth from the Rhetorical Metonymie , whereby the thing containing is put for the thing contained . Jesus Christ will make great changes in the heavens and earth , in the high and low things of Kingdomes and Peoples and Nations . Having thus taken the words asunder , and given you the meaning of them , and the observations from them , we will now put them together again , in this short form following . Hag. 2. 6 , 7 , 8. contains a prophetical promise , wherein observe The promise is propounded ▪ wherein consider 4 things . 1. The person promising The Lord , of Hosts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The things promised , which are three 1. The shaking , twice repeated , set out by its object , The heavens . The earth . The seas . The dry land . The nations . All nations . 2. The comming of Christ , called the desire of Nations . All. 3. Of filling , set out by 1. What. This house . 2 With what , with Glory . 3. The persons to whom this promise is made Zorobabel Joshua All the people . This is taken from v. 4. 4. The time of performance , and that is , a Set time , once . Short time , Yet a little while . Time repeated , Yet once more . The promise is confirmed to our faith , by the repetition of the first words , Thus saith the Lord , at the end of vers . 7. CHAP. IIII. Shews how in the great turnes of Ages God dispenseth himselfe in the way of a Promise : for FIrst this holds out God as a Father . 2. This exalts the honour of Christ the Son. 3. This honours God in the person of the Spirit . 4. This makes notably for the security and improvement of Grace . 5. This confounds the men of the world . 6. This greatens our estate . Use of Instruction and Exhortation . You have heard the meaning of these words ( Thus saith the Lord ) that they hold out a promise , and that the Lords saying is not a bare expressing of a thing to be so or so ; but an expression with an engagement of himselfe ; it s a saying by way of a promise : Hence we shall begin with this observation . That the Lord in the great turnes and changes of all Ages , dispenseth himselfe by the way of promises . Thus he did to Adam in Paradise : Do this and live ; the like after his fall : The seed of the woman shall break the Serpents head . It was a great turne when all the world was drowned ; and then how doth God dispense himself ? he makes a Covenant with Noah , Gen. 9. 13. I will set my bow in the clouds , and it shall be a token of Covenant between me and the Earth . It was no small turne when Terah and others were grossly defiled by Idolatry , then for God to call Abraham out ; but how doth he doe it ? by making a Covenant with him , Gen. 17. 4. Behold my Covenant is with thee , and thou shalt be a father of many Nations . We are not ignorant what variety of changes Jacob had experience of ; but God supports him by his promise , Gen. 28. 15. Behold I am with thee , and will keep thee in all places whither thou goest . Gen. 46. 1. Israel takes his journey for Egypt , but v. 3. he hath this viaticum , this provision by the way , I am the God of thy Father ; fear not to go down to Egypt , for I will make of thee a great Nation : It was a great and mighty work to bring Israel out of Egypt , and behold then , Exod. 34 27 , 28. The Lord said to Moses ; Write these words ; for after the tenour of these words have I made a covenant with thee . Againe , in the time of the Judges , Josh . 1. 5. & of Kingly power , 2 Chron. 1. 9. In the time of the captivity under the King of Babylon , Jer. 25. 11 , 12. the like when they came out of captivity , Hag. 1. 8. In all these times God dispensed himselfe in way of a promise : So he doth in Gospel-times ; Acts 2. 39. The promises are to you and to your children . 1 Tim. 4. 8. Godlinesse is profitable for all things ( and so in all conditions ) and hath the promise of the life that now is , and that that is to come . The New Heavens and the New earth do certainly holdout the greatest alterations that ever shall be ; but this is by promise , 2 Pet. 3. 13. The demonstration of this we shall hold out in these six passages . This promising way holds out God as a Father in his glorious excellency of wisdome and Immensity . All creatures are measured by the present time ; but God in promising , shews he hath all times in his power ; creatures have onely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the present Now : but God is and was , and will be : Oh! the riches of his unspeakable mercy : the present time is a short moment , God cannot expresse his love to us in it sufficiently , nor are we in capacity to receive his love , and therefore he takes the time to come , and puts it into the promise , yea he takes eternity to doe it in . A promising way glorifies the power of God , Rom. 4. 21. Abraham was fully perswaded that what he had promised he was able also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to performe it : God doth not put you off with a promise because he is weak , but because he is able to performe : Be not troubled because you have not present possession ; for he is faithfull that promised , Heb. 10. 22. This promising way exalts the honour of Jesus Christ ; for all promises are made to him first , therefore he is called The Covenant , Isa . 42. 6. The promises center in him , and have firstly their performance in and to , and for him , 2 Cor. 1. 20. In him yea , and in him Amen . We are creatures at too great a distance from God ; he cannot firstly and immediatly deale with us , we are too low for that dealing , but he deals with Christ . We are all promised as a seed to him , Isa . 53. 10. to him is the everlasting Kingdome promised , and he waits till his enemies become his footstool , Psal . 110. 1. that is , his enemies shall be so far from prevailing against him , as that they shall be ( although they intend not so ) a meanes of making him ascend into his throne , as a man climbs into the throne by the footstoole ; the spirit is first on Him , and from him on us ; God is first his Father , then ours , first his God then ours , John 20. 17. I goe to my Father and your Father , to my God and your God. This honoureth God , in the person of the spirit who is called , Ephes . 1. 13. The holy Spirit of promise ; the reason is this ; because all promises carry in their nature , a reall application of that good which the promise holds out . Now applicationwork is proper unto God , in that person of the Spirit : God must have honour in this person , as well as in the person of the Father , or Son : Therefore in the last days , the spirit shall be poured out upon all flesh : This spirit shall appear to rule men more in Kingdoms and Governments , in matters of Peace and War , then ever yet our eyes have seen . This makes notably for the advantage of Gods people ; and that , 1. To render them in a secure estate : when our stock was in Adams hand , we lost all ; but now it s in Christs , and under a promise , its safe and secure , Rom. 4. 16. If our good estate did depend on any thing in Vs , it could not but be uncertain , because we are so ; but being of promise , of grace in him , and faith in us , it renders our state secure . 2. Promises from God draw forth performances from Vs : praemiis ducimur , we are led by rewards . 2. Cor. 7. 1. we must Cleanse , and cleanse thorowly , not from some , but all filthinesse , not onely of the flesh , but of the spirit ; and all on this ground , Having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these promises , we must not onely be holy and in the feare of God , but perfect holinesse still upon this ground , Having these promises : God will have it known , his people dare trust him , and fall to work upon a promise , although they have little in hand . It is that which commends the ingenuity of their obedience , that they work upon a promise . No marvel then if God dispence himselfe in that way which is so improving to his childrens grace . 5. This notably confounds the men of the world ; It s foolish to flesh and blood to live on a promise ; they live by sense , and not by faith , and therefore are carried on , and taken with present things . The whole Gospel is foolishnesse to them ; what are then the promises ? which are the Gospel of the Gospel . This way revolves things into the meer power , goodnesse and fidelity of God , which men of the world are strangers to ; this way of converse is too high for them ; they are brought in jeering at the promise , 2 Pet. 3. 4. Turne them to Corne and Wine , O! they are good , they have some rellish with their palates ; but as for the promises , they seeme dull , dry , flat things to them : Oh foolish worldlings , who are so full of the world , that they loath these honey combs , these great and precious promises . 6. Lastly , this greatens our estate , our reversions being more then all that we have in present possession ; yea it exceedingly hightens all that we doe now enjoy : when mercies come in a promise , they come dipped in the blood of Jesus , they luster with the light of Gods countenance , thus the sleep of a righteous man is better then that of other men ; because there is something of a love-token in it : He giveth his beloved sleep , Psal . 127. 2. God hath general wayes whereby he dispenseth himselfe as a faithful Creator ; a Sun for all , raine , clouds , winter , summer , seedtime and harvest for All : But still he reserves his bosome to his own , he remembers his Covenant for them , and besprinkles them with intimate loves . Yea in those favours which Gods people enjoy in common with the world , there are sweet intermixtures of special love , desirable interweavings of gracious favours . In times of great turnes , you will meet with great wants , want of counsel , activity , fidelity : you had therefore need of a promise to recourse to . It may be provisions may fall short , promises are rich storehouses : your dangers are as many as your wants ; where will you finde a rock of ages , but in the promises ? Turning times are difficult times , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Be not troubled as if some strange thing befel you , when you finde wants , difficulties and necessities arising : make not ●ad conclusions , give not all over for lost and gone ; say not , I have had these salvations and deliverances , but now I shall surely perish . No , no , God reserveth much in his own hand , much in the promises ; and to him and them , and them in him must you look . Consider how in all ages and great turnes , God withers the arme of flesh , blasteth the white blosome of the creature , so that it cannot help ; It s a Promise , a Promise must do you good ; that revolveth the work into Gods power , grace and goodnesse . Goe to the creatures you have loved , and been fond of , but they will prove vaine ; The stout-hearted are spoiled , they have slept their sleep , and all the men of might have not found their hand , Psal . 76. 5. How little can men doe , if they have no hands ? and as little , if they have hands and cannot finde them . The wise man shall not glory in his wisdome , nor the strong man in his strength , nor the honourable man in his dignity , but God will be exalted in his goodnesse . Have you not seen great houses without inhabitants , whole Townes and numerous Families cut off , Honour in the dust , and wise counsels turned into foolishnesse ? Oh! then learn now , learn experimentally to see the creatures vanity . Take notice Gods wayes are in the great deeps , and his footsteps are not known : because he acts not according to our counsels , or according to former praecedents , nor according to present advantages , as we doe , but according to his own gracious Will , according to his promise . Now God in his promise reserves times , and methods , measures and instruments , in his own hand . He will work now , not then or then , and not now ; so much , and no more , by these , and not by those ; he will sill by emptying , build by destroying ; we many times in our thoughts , limit the holy One of Israel , and methodize his ways , when alas we know them not : But Gods promise is as it were the limiting of himselfe ; and how glorious is that way , that doth measure him that is unmeasurable , bound him that is infinite ? but t is because its a measure & bound of his own making ; and so much for the use of Instruction . Now follows a word of Exhortation , To provoke you to search out the promises that concern the present age and times we live in . It s the commendation of some of the children of Issaker , That they had understanding of the times to know what Israel ought to doe , 1 Chron. 12. 32. Father Jacob , Gen. 49. 1. excit●s his sons to attend to his prophesies on this account , That I may tell you what shall be fall you in the last dayes . Isa . 2. 2. In the last dayes the mountaine of the Lords house shall be established on the top of the Mountains . Acts 2. 17. It shall come to passe in the last dayes ( sayth God ) that I will pour out my spirit on all flesh , and your sonnes and daughters shall prophesie . 2. Pet. 3. 3. There shall come in the last dayes Scoffers : Is it not glorious to behold what Gods people shall doe to other people in the last dayes ? Numb . 24. 5. Evil will befal in the last dayes , because you will doe evil in the sight of the Lord. Ezek. 38. 16. Speaking of Gog , it s prophesied , Thou shalt come up against my people of Israel as a cloud to cover the Land , it shall be in the last dayes . By this meanes we come to converse with God under a glorious title of Revealing secrets . The Angel Gabriel thought it a work befitting him , Dan. 10. 14. I am come to make thee understand what shall befal thy people in the latter dayes . Hos . 3. 5. They shall seek the Lord their God and David their King , and shall feare the Lord and his goodnesse in the latter dayes . Is it not a thing desirable to be conversing with the same Revelations that God gave to Christ , and Christ shewes unto his servants ? even things that must shortly come to passe , Rev. 1. 1. Oh that I might prevaile with you to study the Revelation more ; we run after Palmisters , Figure-casters , Astrologers to know things to come , which they cannot declare unto us , and in the mean season we neglect these precious declarations of God which would sweetly teach us : Now as motives to perswade you , consider , This renders you children of wisdome , wise to know the times : Gods promises are the best conclusions ; In them , we come to have notions of the times according to Gods thoughts . This shews a neern●sse of familiarity with God , Rev. 4. 1. Come hither ( its a friendly phrase ) an● I will shew thee things that must be hereafter . Freinds unbosome secrets one to another ; These secrets of the Lord are with them that feare him : By thus conversing with these Revelations we come to be immediatly in the Spirit , Rev. 4. 2. It s a blessed preservative against the infection of sin : Our mindes are apt to wanto●nesse , and giddinesse . Oh! but how doth the consideration of Jesus Christ set forth in his seven eyes and seven hornes , Rev. 5. 4. his providence , and his power , cut off this wanton giddinesse ? It s a great evil to backslide in heart . Oh! but eying these promises , keeps the minde intent on God : the minde thus set , sweetly invoaks the heart , and holds it to a re-ingagement of better behaviour . Formality is one of the great evils that besets us , which is , when we act on low grounds , common custome , and example , and with low spirits : Let these promises dwell richly in you , and you will be higher . We are never worse then when we are earthly-minded ; now nothing is so proper to work off that , as to be moulded by these Gospel-prophesies and promises . This is a way to advance your life of faith and love . God opens his bosome secrets in dearest love in these promises ; and this is mighty to cause a rebound of love in your souls : He gives you great and precious promises , and your faith receives them : Oh then ! let your faith work by love , and love by faith , and both be fixed on this blessed object of God in his promises : To live by faith , is to have faith acted in our present lives , and that according to the promises of the present age . To love is actually to close with God as the cheife and most sutable good , and this he appears to be in his promises . Behold here a proper course to Conquer difficulties , and discouragements : The best of Saints have their ebbings and damps , their heart-divisions , and heart-contractions . Turne , oh turne to the promises , and then it will be full Sea with you ; the light and heat there will easily expel your dumps and damps , and at once unite and enlarge you . I am sure you would be watchful and dutiful ; and I am sure also , that this trading with promises will keep you waking and working . Shall I minde you how apt you are to nod , to grow secure and carelesse ? and is it not from hence that you forget the promises of this latter age ? did you weight them well , you would finde how much work lyeth on you , and lyeth undone . It s a good thing to give thanks , to praise is pleasant and comely ; and doth there not lie a sweet hidden vertue in Gospel-promises to promote this work ? The Revelations of these latter times by the Prophet John , how is it interwoven with Saints praises , with Church-praises ? Rev. 4. 8 , 9 , 10 , 11. Thou art worthy to receive glory and honour , Rev. 7. 12. Blessing , Glory , and Wisdome , and Thanksgiving , and Honour , and Power , and Might , be unto our God for ever and ever , Rev. 11. 17. We give thanks to thee Lord God Almighty , which art and wast and art to come , because thou hast taken to thee thy great power , and hast reigned , Rev. 15. 3 , 4. They sing the song of Moses and of the Lamb , saying , Great and marvelous are thy works Lord God Almighty ; just and true are thy wayes O thou King of Saints : who shall not feare thee O Lord , and glorifie thy Name , Rev. 16. 5. Thou art righteous O Lord , who art and wast and shall be , because thou hast thus judged , Rev. 19. 1. Alleluja , Salvation , Glory and Honour and Power unto the Lord our God ; for true and righteous are his judgements . To conclude then , you must be a praysing people as well as a praying people ; converse more with God in his promises , and you cannot but be praysing of him . CHAP. V. Sheweth that Christ being about to performe his promises , causeth alterations in the Natural bodies of Heaven and Earth , which is thus demonstrated . FIrst , Christ hath given a being and constant course to Heaven and Earth . 2. He maintains that being . 3. The creatures thus made are at his beck . 4. It s his pleasure that sometime they should step aside from their ordinary constant course . 5. Christ governs this turning aside . 6. These Turns carry with them the nature of Signes . Four Reasons added and Uses . I will shake the Heavens and the Earth , the Sea and the dry Land : These words according as was laid down in Chapter three , being taken Grammatically and properly , they afford this observation That , When Christ is about to performe his prophetical promises , he causeth alteration in the bodies and natural courses of Heaven , Earth , Sea and dry Land. Heaven and Earth in their prime and litteral signification , hold out that great frame that God in the beginning formed out of nothing . Now in this great Fabricke are the alterations we speak of . I should not have pitched on this observation , but that I finde the holy Ghost in all the eminent turns to make some impression and mention this way . It was a great turne reduced all the world to eight persons ; but then you know the windows of Heaven were opened , and the fountains of the great deep broken up , and the raine was upon the Earth , Gen. 7. 12 , 13. To turne Israel out of Egyptian bondage was a great turne , and then the Red Sea must be dryed up , Exod. 14. 16. At the giving of the Law , Exod. 20. 8. there are thundrings and lightnings and the voyce of a Trumpet , and the mountain smoaking . Israels preservation in the Wildernesse was a whole continued series of Turnes , and then we read of a Pillar of cloud and a pillar of fire , Num. 14. 14. they had water out of the Rocke followed them , 1 Cor. 10. 4. and Mannah rained down , Exod. 16. 35. So in the New Testament at the birth of Christ there is a Star which is callep His , his Star in the East , Mat. 2. 2. At the death of Christ , Mat. 27. 51. The earth quakes and rocks rend , and the graves were opened . At the sending of the Spirit , Acts 2. 2. suddainly there came a sound from heaven as of a rushing mighty winde : and Acts 4. 31. When they had prayed the place was shaken . When Paul and Sylas must be delivered out of prison , Acts 16. 26. suddainly there was a great Earthquake . Now to cleare this observe , 1. Jesus Christ hath given a being and a constant course of operation to Heaven and Earth , Sea and dry Land. John 1. 3. All things were made by him , and without him was not any thing made that was made . Prov. 30. 4. He ascends up to Heaven and descends , he gathereth the winde in his fist , he binds the waters in a garment , and establisheth all the ends of the Earth . Psal . 104. 2. He covers himselfe with light , and layes the beames of his chambers in the waters ; He maketh clouds hit Chariots , and rides on the wings of the winde . Psal . 19. 4 , 5. He sets a Tabernacle for the Sun , and gives it a race to run . 2. Jesus Christ doth not onely give them a being , but also maintains what he hath given : gives them a constant course , and maintains them in it ; as men and Saints have their constant work to do , so likewise have other creatures , and Christ upholds them and their course too . Psal . 75. 3. I beare up the pillars of the earth . Heb. 1. 2 , 3. By him are the world 's made , and he upholds all things by the word of his power . Jer. 31. 35. He gives the Sun for a light by day , and the ordinances of the M●on and Stars for a light by night , & divideth the Sea when the waves thereof roare : and to shew their constancy of operation . Jer. 33. 20. there is mention made of the Covenant of the day and the Covenant of the night , which none can break . 3. These things thus made and maintained by him , are at his beck . He made three dayes together without a Sun , Gen. 1. by reflecting the element of fire downward ( as some say ) and made the nights by reversing it upward , Psal . 136. 6. Whatsoever he pleased , that did he in heaven & earth , in the sea & in the deep places : Heaven and Earth , Sea and deeps , are all at his pleasure . V. 7. He maketh the vapour to ascend , and lightnings for the raine ; he bringeth the winde out of his Treasuries . Psal . 147. 15. He sends his command forth , & his word runneth very swiftly . His word , his command is enough to make all run ; as he made all by his word , so by his word and will he governs all . Math. 8. 27. He rebukes the winde and the Sea , and they obey him : His rebuke and the creatures obedience fall in together . 4. It s his pleasure sometime that they should step aside from their ordinary course . The ordinary course of the Sun is to be running of his race . But Josh . 10. 12. Sun , stand thou still in Gibeon , and thou Moon in the vally of Ajalon . The ordinary course is for the heavens to give down raine ; but in Ahabs time 1 Kings 17. 1 there was neither dew nor raine . The ordinary course for the earth it is to bring forth corne and grasse for the food of man and beast ; but in Joseph's time , Gen. 41. 54. The dearth was in all Lands . 5. That Jesus governs them in all these turnings aside ; that is , he acts them , and orders them to his ends and interests ; and so there is a sweet harmony in their excentrical motion . When the Sun stood still in Joshua's time , it was that Israel might be avenged of the Amorites their enemies . The dearth was in all Lands , that so Joseph might be exalted , and Israel provided for . It raines , or raines not , that God might be honoured in the word of his Prophet Elijah the Tishbite . When God takes away the power of burning from the fire , it was that his servants the companions of Daniel should not be consumed , but walke in the midst of the fire and have no hurt , Dan. 3. 25. God will not onely shew his goodnesse to his people by the ordinary and common course of creatures , but sometime he makes them step aside out of their common course , to answer their prayers , and help them in their streights : and Now , in our dayes , though he workes not miracles , he works wonderful things , Miranda , though not Micacula . Though he worke not against the course of the creatures nature ; yet he alters it so , that it gives us cause to wonder : yea and withal in this way he brings vengeance on his and his peoples enemies . It 's light in Goshen , when darknesse is on all the Land of Egypt . Isa . 24. 20. The Earth reels too and fro like a Drunkard , and shall be removed like a Cottage ; The transgression thereof shall fall heavy upon it , and it shall fall and not rise again . 6. That these Turnes in Heaven and Earth thus ordered by Christ , carry with them the nature of signes . Luke 21. 21. There shall be Signes in the Sun , and in the Moon , and in the Stars ; and upon the earth distresse of Nations and perplexity , the Sea and the waves roaring . Acts 2. 19 I will shew wonders in heaven above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the earth beneath , blood and fire and vapour of smoak . A Signe is that which besides it selfe , introduceth some other thing into the understanding ; as when you see smoak , your understanding doth not terminate in the smoak , but riseth higher to think of some fire that causeth that smoak : So when you see these strange postures in these natural bodies , your minde resteth not barely in the contemplation of them , but your understanding looks on them as fore-runners of other things , that shall follow after . Now among signes , some are Rememorative , Demonstrative , Prognostical , Practical . Rememorative signes are such which call to minde things past , and so refresh the memory ; the Bow in the clouds tells us , God did destroy the world by water , though he will do so no more . Demonstrative signes are such which declare a thing present , as smoak is a signe of present fire , fire then burning . Prognostical signes are such as foretel in general things to come . Thus God may , and sometime doth , by these changes in these natural great bodies , signifie and foretel , that there shall be great turns , and changes , in the great bodies Politique of Kingdomes , and Common-wealths : but what these particular turnes shall be , and the several issues of them , the signes in heaven and earth cannot foretel ; for they are not practical signes . Practical signes are such as in their nature cause and produce those things whereof they are signes : but such signes the heavens and earth are not ; they do not in their nature cause the turnes of Nations , nor are the turnes of Nations their effects . Now whether this position do contribute any favourable aspect to judicial Astrologie , that we shall shew in the Appendix , joyned to this Treatise , and passe it by now : onely resolve this Question . Why doth Christ when he intends great turnes in States , make such changes in Heaven and Earth ? I answer in four Reasons . This is the beginning of Christ his taking to himselfe his great power , Rev. 11. 17. Christ hath all power on earth , as well as in heaven ; he is sovereigne Lord of all creatures , as well as King of Saints . Col. 1. He is the First borne of every creature , as well as head of the Church , and therefore he doth thus manifest himselfe . There be many fore-runners before the King comes ; reckon these among the least and lowest of Christs servants , yet surely what knees they have they bend to him . They are ready with their motion , and conjunctions to honour him , and in their language to tell you of his transcendent glory that is following . They are obedient , and step aside out of their ordinary way to let you know of their Lords drawing nigh . Christ could deal with Kingdomes and Nations without these Signes : But since he hath these creatures , he will make use of them ; yea and their extravagances shall do him good service . Men stop their eares at the voyce of the ordinary course of Heaven and Earth , and will not hear ; but when he turnes their courses into Signes and wonders , then they shall heare . By this meanes he speakes to all the World : when Christ himselfe speaks , it must be with a mighty voyce . We low creatures doe but mutter and whisper , and few there be that heare our voyce ; but when he speaks , heaven and earth , and all the world shall heare him . When he speakes by the word of his Gospel , every creature must hear , Mar. 16. 15. and his Apostles which were the Teachers , they must have the gift of tongues , and be able to speak the language of every Nation where they come , that so the Parthians , Medes and Elamites might heare as well as the Jewes . Their line is gone out into all the earth , Psal . 19. 4. Christ hath another way of speaking to all the world , namely by signes in heaven and earth ; those that will not hear his Gospel , yet will listen to their language . Signes have their voyce , as well as men , Exod. 4. 8. If they will not believe the voyce of the first signe . Turkes , Jewes , Heathens , Prophane persons , which regard not the sound of the Gospel ; yet will now be Auriti , quick of hearing : as Christ in his preaching spake , as one having authority ; So he speakes now , and commands attention . Prov. 18. 23. The poor useth intreaties , and its the poverty of Christs messengers that they come beseeching , and intreating ; but Christ himselfe speakes in a commanding way , to let all men know , bad as well as good , that he is about his worke , and his great work . Earthly men minde the earth , speak of it , account it their own ; and Christ will meet them there , and speake from , and by the Earth to them . This way of working Signes , mindes us , that the creatures are not in that state he intendes them ; By this change upon them , he hints unto us their re●●auration into the liberty of the sonnes of God , Rom. 8. 21. In their ordinary course while they serve those who do disservice to Christ , they groane , Rom. 8. 21. and to step out of this road to subserve Christ , it is a forerunner of their liberty . 'T is plaine God gave man dominion over the Fish of the Sea , and over the Fowls of the Aire , and over the Cattel , and over all the Earth , Gen. 1. 26. To man , that is true ; but to what man ? to man in what condition ? it was not given to finful man , but to man after Gods Image and likenesse , as it is in the same verse ; to man before his fall , to righteous man , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to man made upright , as it is Eccles . 7. 29. Upright , according to the rule of his Creation ; not to wicked and ungodly man ; So that the prime end of all creatures service , is directed to righteous man , to man after Gods Image and likenesse : But to serve wicked and unrighteous man , is beside their prime end , and therefore according to their nature , they groane , that is , they are not pleased , because they obtain not their first end ; t is true they are not intelligent , and so they know it not ; but yet it s against the first Law of their creation : It s not fit they should know it ; for then it would grieve them , and they have not sinned ▪ and so have not let in greife upon themselves . The Mathematical Bee , and the Artificial Spider , make their combs , and houses , according to the rules of reason ; yet they know not what they do : So those creatures serve , but not according to their prime end , though they know it not ; yet God knowes it , and will right it , and by using of them in this extraordinary way , he tells us so , and would not suffer them thus to groane but that he knowes how to honour himselfe and restore them . By these Turnes and appearances in natural bodies Christ knowes how to draw forth spiritual actings in his people : Let it thunder , or lighten , though his people are assured of his love , and favour , and that they lie in his bosome ; yet they entertaine him in that his voyce with an awful feare and reverence ; that his mighty voyce makes them in a holy way to tremble , and yet to trust . When signes are in Heaven and Earth , Saints rest not in the admiration of what they see , or hear , but search into the blessed word of truth , for the meaning of those signes . Grace makes a servant to be divine in drudgery , and not to eat and drink but to Gods glory : So likewise not to see or heare the signes in heaven and earth , but to eye him that works in , and by them : If Heathens and Strangers heare their voyce , sure his own people and servants much more , and more to purpose . Others wonder at what they know not ; these know and wonder . Others are afraid , and troubled , these feare and believe , believe and waite , waite and pray . See hence the excellency of Christ : the Gospel glories to hold out that excellency , and Saints glory to see the reflection of it in the Gospel ; and heaven and earth here glory to trumpet it out : View this excellency . 1. In that he causeth these alterations in Heaven and Earth , and that exalts him . Men cannot make them , they cannot stop nor open the bottels of the clouds , or the windowes of heaven , but Christ can . They can neither raise nor cease the st●rme and tempest , but Christ can . 2. This tells you ; he that can do this , can do more ; he can make enemies become friends , and friends more friendly . He can change counsels and decrees , yea the thoughts and frames of our hearts . Laban came with a heart boy●ing in passion against Jacob , but God met him and suffered him not to hurt him . Ravens are greedy fowles , and devour their prey , and yet as greedy as they are , they must bring the prophet bread . It s a vaine thing to set against Christ , Job ▪ 9. 4. He is wise in heart and mighty in strength ; who hath hardned himselfe against him and hath prospered ? If heaven and earth cannot serve fully in their ordinary course , he will change their course and serve himselfe by that change . Exod. 14. 25. He takes off the Chariot wheeles and makes them drive heavily ; whereupon the Egyptians cry out , Let us flie from the face of Israel , for the Lord fighteth for them : you are surely much over matched , when you have heaven and earth , and the God of both against you . It s no hard thing to believe that the promises concerning this life should be performed , while we remember what he doth in Earth as well as Heaven : The meeke shall inherit the earth : and obedient ones shall eat the good things of the Land , Psal . 37. 11. Prov. 3. 16. Length of dayes are in Wisdomes right hand , and in her left hand riches and honour . Say not your enemies are many , mighty , crafty and malicious , and you are few , and weake , and how shall your tranquillity be ? Remember , Christ hath this power to change their strength into weaknesse , and your weaknesse into strength . Lastly , let it exhort you to these four things . 1. Consider Christ in all changes on the creatures ; and this will make natural Philosophy to become spiritual . Are there Ecclipses of the Sun , blazing Stars , Meteors , unusual Winds and Stormes , Haile , Snow , Thunder and Lightning ? Then let your souls mount up , in thoughts and feare of Christ ; while Astrologers are vexing their mindes with strained applications of these things , here you are taught whether to refer them ; Remember Christ in the dry years we have had , in the unusual high Tydes , and such like Occurences . 2. Feare before Christ more then men ; when they are angry , you are troubled ; when they frowne , you feare ; and is there not more cause to feare him that over-rules the constellations , turnes about the winds ? Jer. 5. 22. Fear you not me saith the Lord , and will ye not tremble at my person who have placed the sand for the bound of the Sea ? 3. Advance your faith to a great expectation , and the expectation of great things . A little faith will not suffice , when God speaks and workes ; we must be strong in faith if we will give glory to God , not considering the carnal reasons , examples , customes and experiences , which may be produced and pressed : but to goe on in our perswasion , that God which hath made Heaven and Earth , will compleat his work for his own and his Sons glory . 4. Surely Christ is to be exalted in praise , that can worke about turnes in natural things to be subservient unto spiritual : Signes in heaven and earth have an aspect to the performance of promises , and fulfilling of prophesies ; and we should be heavenly and spiritual Mathematicians and Astrologers to take the true motion and dimension of these things to the elevation of his Name , and our hearts to his praise . CHAP. VI. Shewes the change and the ministration of Angels in these Turnes : Thus , First Christ is head of Angels . 2. They must serve his Saints . 3. They serve in destruction of their enemies . 4. They must have apparent honour for this service . 5. They are in the visions , and so in the execution . 6. They have Kingdome-worke . 7. They and Saints are joyned together . 8. They are used in the last , which are the best dispensations . 9. Christ must have his Angels as well as the Dragon . Use of Instruction and Exhortation . Concerning Heaven and Earth taken properly you heard in the former Chapter : Look on heaven and earth now , as spoken by a figure , setting down the thing containing for the thing contained , and so heaven containing the Angels , is put for the Angels contained in heaven : but then the question will be , How are these Heavens shaken ? or plainly thus , How are these Angels in Heaven , said to be changed ? Angels are called Heavens , because they dwell there , Caeli quia caelicol● , Heavens because the inhabitants of heaven : thus Job 15. 15. The Heavens are not cleane in his sight , that is , the Angels of heaven are not cleane : Not , that they have any sin to pollute them ; but weighing them with him who is the holy , holy , holy One , they can beare no weight . Ne ipsi quidem caeli mundi sunt cum ipso collati , quantumvis a terrenis istis faecibus immunes . Beza : The heavens , although free from earthly dregs , are not cleare , compared with him : His eyes are more pure then to behold any iniquity ; his holinesse is himselfe , and so unmeasurable . The Angels though holy , yet is their holinesse by measure , their holinesse is limited , they are but creatures , though holy and heavenly creatures ; and compared with that infinite One , they are said not to be cleane : Job 4. 18. Behold he put no trust in his servants , and his Angels he charged with folly : Nullo modo conferenda est illorum justitia cum justitia Dei quae modis omnibus infinita est . Their righteousnesse is no way to be compared with his , which is altogether infinite : and this it may be is hinted in those latter words , In his sight . They are cleane indeed in our sight , and we can finde no impurity in them , but not so in his sight : Mat. 6. 20. Thy will be done in earth as it is in heaven , that is , by the Angels in heaven . Now how these heavens , these Angels may be said to be shaken is the great Question . We speake here of good Angels , whom we look on as confirmed in their state by Christ ; and how then are they shaken ? Philip Melanchthon who was called Germaniae Luscinia , Germanies Nightingale , referring this prophesie of Haggai to Christ his comming in the flesh , saith , Movit coelos , quia Deus assumpsit humanam Naturam : He shooke the heavens because God assumed humane nature ; and there is a certain truth in that , although the wordes carry more in them : It was a great shake of Heaven , when Christ who was higher then the heavens , took our nature on him . Carthusian referrs it to the appearance of Angels at the birth of Christ : Movet coelos quando cives coelestes apparuerunt hominibus concinnentes : Wh●n the Multitude of the heavenly hosts appeared p●aysing God and saying , Glory to God in 〈◊〉 highest , Luke 2. 13 , 14. Others refer it to the great admiration that even the Angels were in at the preaching of the Gospel , 1 Pet. 1. 12. which things ( namely the things o ▪ th● G●●pel ) the Angels desire to look into , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvo me ut 〈◊〉 which signifies , I bow down my selfe that I may see , arguing an a●dency of affection , and the undergoing ( as it were ) some difficulty to obtain a Vision . They admired and looked , and ●he more they looked , the more they admired ; like those that could not satisfie themselves in what they liked and looked after . Now when God reveales New things to Angels , then in some regard they receive a change ; for they then know that which they knew not before , and in that reception of new Revelations may truly be said to be under some mutation or change . And who knowes , but God may reveale new things to them concerning the great workes which he is about to doe in the World ? Angels know some things , and much more then we , but not all : they know not so much but they may know more : Angels may grow in knowledge , as well as men ; and all growth is a change , a change from a l●sse quantity to a greater . Angels are Gods servants ; and his speaking to them , is his illigh●ning of them to know his will , and knowing to do it . Christ is said to shake the Angels in regard of that new employment he puts them to ; It is true Angels have a perfection : et quod perf●ctum est , non recipit mutationem in p●jus , saith Drusius , and that which is perfect receives not a change into a worse condition . So then though we ascribe a change to Angels , we make not their condition worse ; They ●ave a stable being , and so continue in their wisdome , strength and happinesse ; bu● yet are liable to change , in regard of their ministration , which may be applyed unto diverse things : Angeli sunt mutabiles quoad applicationem virtu●um ad diversa : Aquin. when that virtuous efficacious power which is in Angels , is applyed to things that are diverse one from another , and such things as have some opposition one against another in their nature ; the Angels themselves are said to be changed , because there is a change in the object , about which their power is conversant ; the object not being the same now , that formerly : as for example . It is a cleare truth they were alway ministring spirits for the good of those who be heires of salvation , Heb. 1. 14. But it hath been the condition of these heires , to differ little from servants , to be here lost , afflicted , persecuted , forsaken ; and in these cases , in this their low condition , Angels have served for their good : but surely their heavenly Father intends his sonnes and heires a better portion , a portion better then that of affliction and tribulation ; and that not in heaven onely , but somewhat better upon earth : when as it is Rev. 21. 1 , 2. The holy City the New Jerusalem shall be coming down from God out of heaven , prepared as a Bride adorned for her husband , when the Tabernacle of God shall be with men , and he shall be amongst them ; then Joy , Peace , Tru●h and Glory shall be unto them . Now while Angels are ministring to these heires , these Saints , thus changed in their condition : May not the ministration and Angels in regard of it , be said to be changed ? Mutatio convenit Angelis in quantum ●de novo applicantur ad aliquod ministerium : change agreeth to Angels so far forth as they are applyed to some ministration anew . It 's no derogation to good and holy Angels to attribute to them such a change as a new ministration inferrs ; When as the witnesses prophesied in sackcloth all the time of Antichrist his 1260 dayes and were slaine ; I question not , but the Angels were in all those dayes ministring spirits , for the good of these prophesying , dying witnesses : but when these witnesses shall have a resurrection , and ascention , and glory ; The spirit of life from God enters into them , Rev. 11. 11. They ascend up to heaven in a cloud , v. 12. Now I doe as little question but the Angels were ministring spirits for their good : but being there was so vast a distance of the condition of these witnesses , and so great a change , as from death to life , from slaughter to glory , from earth to heaven : pardon me if I conceive the Angels in this their administration to be shaken and changed . I shall say no more of this , but give you my farther thoughts in this following Observation . Jesus Christ in the great Turning Providences of the latter Age employes the ministration of Angels . It was so of Old , when Israel was delivered out of Egypt , Exod. 23. 20. Behold I will send an Angel before thee to keep thee in the way . The giving of the Law , was an eminent turne , but that was ordained by Angels , Gal. 5. 19. In the time of the Judges an Angel appeares to Gideon . Judg. 6. 12. And again to Manoah , Judg. 13. 2. About Ahabs time when Israel were become Idolatrous , and Ahaziah fel sicke , 2 Kings 1. 3. The Angel of the Lord spake to Elijah . After the Captivity , when the Temple was to be built , Zacharies prophesies are full of the apparitions of Angels , Zach. 1. 8. How great was the turne when Christ was to be borne ? and then Luke 1. 28. An Angel salutes Mary : and it was no small turne when he came to suffer , and then you finde Angels ministring . In the prophesies of the time after Christ , all the Visions are by Angels ; when the Easterne and Westerne Empires are destroyed . Rev. 8. 7 , 8. and 9. 11. The Angels sound the Trumpets . When the last plagues are to befal the Romish Antichrist , the Angels pour out the Vials : and when the Bride , the Lambs Wife is to be seen , then an Angel must shew it , Rev. 21. 9. Now to cleare this , observe . 1. Jesus Christ God-man is head of Angels . Col. 1. 16. They were all made by him , and for him ; and so they are called Michael's Angels , Rev. 12. 7. they are to serve and worship him , Heb. 1. 6. being all made subject to him , 1 Pet. 3. 22. They are his host , and he orders and commands them , Gen. 22. 1 , 2. Christ is the second Adam from heaven heavenly , and his host must be like himselfe , an heavenly host . Luke 2. 13. A multitude of the heavenly host were praysing God. Christ hath the great interest in Angels ; they are , first for him , and then for us . Angeli non sunt facti propter hominem principaliter , faith Aquinas : Angels are not made for man principally : They are indeed made for us , but more for Christ ; for us subordinatly , for Christ principally , who must be ●i●st served . When he was in his state of abasement , he said he could pray to the Father , and he would send him more then twelve Legions of Angels ; and hereafter when he shall come forth in state , thousand thousands shall minister unto him , and ten thousand times ten thousand shall stand before him : when he shall be revealed from heaven with the Angels of his power , 2 Thess . 1. 7. Mark the power that Angels have ; it s his power , and they being so great a body , he must have preeminence above them . Angels are to serve Christ , not in his person alone , but in his Saints , his members also . Heb. 1. 14. They are spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immaterial substances , and ministering spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , serving in a publicke way ▪ sent forth as the Apostles were sent forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an immediate Commission from Christ , To minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be heavenly Deacons for their sakes who shall be heirs of salvation . Psal . 91. 11. He shall give his Angels charge over thee ; which is extendible to the Members of Christ , as well as to Christ himselfe : Angels have charge of them , from and under him . Psal . 34. 7. The Angel of the Lord encampeth round about them that feare him and delivereth them . When Jacob is on his way , the Angels of God met him , Gen. 32. 1. When Daniel is in the Lyons Den , God sends his Angel to shut the Lyons mouths , Dan. 6. 12. When Peter is in prison , an Angel delivers him , Acts 12. 8. and though Lazarus dye a beggar , yet shall he be carried by Angels into Abrahams bosome , Luke 16. 22. Angels are to serve Christ , and his Saints in the destruction of their enemies . 2 Kings 19. 35. That night the Angel smote in the Campe of the Assyrians 185000. And proud Herod , Acts 12. 32. cannot escape the smiting of an Angel. God smote Sodome and Egypt by Angels : Gen. 19. 3. and Exod. 12. 29. The Prophet John tells us of spiritual Egypt and Sodome ; and that they shall be destroyed : and who knowes , but God may employ these his servants in their destruction ? Rev. 12. 7. Michael fights and his Angels too ; we are sure Antichrist shall be destroyed by the brightnesse of Christs coming ; and surely when he shall come , he will come attended , and without all doubt his attendance shall doe their service to , and for him , for him and his . Angels are to have a more apparent demonstration and honour of , and for their service , to Christ and his World then ever yet they have had . Angels are one of the highest ranks of creatures , Psal 103. 20. They are said to excel in strength , Psal . 104. 4. To be spirits and flames of fire : and undoubtedly they doe , and have done a notable deale of service for God. Psal . 103. 21. They are said to doe his pleasure , that which is fully according to his will , and wherein he is delighted . Now how little glory hath God had from the creation , and administration of Angels ? and againe how little glory have men returned to Angels ? They are creatures in Gods hand , whereby he doth much for us ; but how little doe we own them ? Now surely God will finde a time to glorifie himselfe more , and a time wherein we Men shall glorifie Angels more ; not in that excesse and superstition that Papists doe ; but according to his will and their workings . Jesus Christ will have his providences correspond with his Prophesies and Promises : and therefore as Angels are still brought in in the Visions of John ; so they shall be drawn forth in the execution : and Angels sound the Trumpets , as you heard , Rev. 8. cry ; Babylon is fallen , fallen . Rev. 14. 8. pour out the Vials , Rev. 16. that is , there is the ministration of Angels with that of the Saints ; Waldus , John Hus , Hierom of Prague , Wickliffe , Luther , Cal●in , and other precious Saints and Martyrs cry Babylon down , and fill up the Vials ; and do not Angels too in their way ? doe they not joyne with them ? Yes sure , and delight in the worke , because its Christ his worke and will. Jesus Christ in setting up his Kingdome among the Jewes used Angels to speak , Heb. 2. 2. and in pulling down Antichrists Kingdome , and setting up his own , he will use Angels again . We read that Angels have worke deputed to them concerning Kingdomes , Dan. 10. 13. The Prince of the Kingdome of Persia , is by Mr. Hugh Broughton expounded to be an Angel : Angels are the first Princes in comparison of the Rulers of the earth ( saith he . ) When whole Sodome and Gomorrah must be destroyed , Gen. 19. ● . there be two Angels to do it . When God hath a Harvest , the Angels must be the Reapers and put in their Sickles . When the Nation of the Assyrians is to be destroyed , it must be by an Angel. When a National Pestilence is to come upon Israel , 2 Sam. 24. 16 , 17. we read of an Angel stretching out his hand : and truly when God hath great and general work to be done speedily , and together , I am apt to believe , that in such workings he hath , and doth , and will , use the ministrations of Angels . Not that he needs them , or could not do without them , but because he hath made them , and bath them by him , he loves to make use of his own workmanship . Angels and Saints shall be joyned together hereafter to make up the great Congregation , and therefore Christ will joyne them in the worke here . Heb. 12. 22 , 23. The inumerable Company of Angels , and the general Church of the First borne are joyned together : It s Christ his method to begin things here , which he will compleat hereafter . Saints shall have Grace now , which shall be turned into Glory hereafter : Great things are vailed now , which shall be unvailed hereafter : Christ himselfe was here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the forme of a servant , but he shall appear Lord of life and glory : Now we are the sonnes of God , 1 John 3. 2. but it doth not appeare what we shall be . Now Saints and Angels are joyned together in the interest of Christ , which shall notably appeare hereafter . Christ his last dispensations are his greatest , and so he will make use of his most glorious instruments . 1. His infinite Wisdome is working all the disorders of the world , to his own glory ; and so acts by such creatures as are the wisest and fullest of understanding : we poor creatures act too much by sense , example and custome , when Reason is against us : Angels not so . 2. Now he takes unto him his power , his great power , his ruling power , and so brings in his servants , which have most strength and power in them , such as are the Angels , Angeli moventur secundum totam vi●● suam in id quod agunt ; which are moved according to their whole force , on that object on which they act . 3. He is now upon the more immediate administration of his Saints , and his world , and therefore calls forth his servants which have the most immediate being from him ; Angeli sunt creati à Deo immediate . 4. Christ is now to shew forth his unchangeablenesse ; that although he have suffered his Spouse to lie among the pots , and to be tossed from condition to condition ; yet he will carry her through all these tosses to a settled unchangeable state , and so sets to worke his servants that have the most uncorruptible being . Satan hath his Angels to worke by , Rev. 12. 9. which are cast out with him into the earth : turne to the seventh verse of that Chapter , and you shall finde Michael and his Angels fought against the Dragon and his Angels . Heb. 1. 7. He made his Angels spirits : Satan shall not do so much hurt by his servants , as Christ will do good by his : Satan imitates Christ , and so hath his Angels , as Christ hath his ; he followes him not out of love , or liking to him , but knowing his wisdome and prevalency . Christ and his Angels shall appeare indeed , not onely fighting , but casting down : As Christ will Conquer by his Saints , so by his Angels also : Conquer he must , not onely in his own person , but in the person of all his servants , both Angels and Saints . You speak of Angels , and their Ministry : I but , little or nothing appears ; how doth it appeare they are working ? The operations of Angels are not immaginary but reall , although not exposed to sense ; their actings were not so glorious if they should , fall under our senses . 2. Let us consider our weaknesse and sinfulnesse , and that will tell us , how unfit we are for their appearance ; they trembled of Old , when the Law was given by them , and we would tremble if they should now appeare ; for Omnis apparentia Angeli in principio est cum terrore , all appearance of Angels at first , is with some terrour . 3. But yet if you weigh things in a Sanctuary Ballance , you will finde such actings and workings as faith can rise up unto , although sense cannot . And when God will worke more of his great works by them , then he will highthen our faith to apprehend them more . Doth Christ in these great turnes use the ministration of Angels ? then surely he himselfe is far above them : the Lord is above the servant , and he to whom the administration is , is above them that minister : above them then he is , and above them in these turnes ; for Heb. 1. 2. He is said to make the worlds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secula , the several ages of the world . Mr. Dixon in his Commentary on the place , saith , he callet● it the worlds for the variety of times and ages , and fleeces of the creatures one succeeding another . You wrong Jesus Christ if you converse not with him in all these inferiour motions : he is the primum mobile , the first mover , and other things move after him . The whole first Chapter to the Hebrews sets forth the excellency of Christ far above that of Angels ; which here I shall give you a briefe account of . Take notice How he gives the full due to Angels , the full due of their glory : It s granted they are the sonnes of God , as Ad●m is said to be , Luke 3. 38. in that they had their immediate being from him , and accordinly sang unto him and sh●uted for joy . Job . 38. 7. They have an excellent name , which implyes an excellent nature : Names are put to expresse the natures of things , and excellent names , to excellent things , among which Angels are to be rank●d . Th●y are His Angels , of him , and for him , and therefore excellent . They are spirits , having a simple unc●mpounded being , and therefore an excellent being : They are as flames of fire , of lightning , that speedily execute his will , ministring spirits as v. 14. But now Jesus Christ hath by inheritance obtained a far more excellent name then they : they are made very good , but he is made far better . He is so a Son as they are not ; a Son by way of eminency ; he is a Son and first b●gotten , which they are not . He is appointed heir of all things , which the Angels are not ; but even they are part of his possession , given to be his servants . He is the brightnesse of the Fathers glory ; so are not Angels : Angels hold forth much of God , but they are not the Character of his Person as Christ is : They are used in the government of this world ; but he upholds all things by the word of his power . Truth it is , they do much service , and do it cheerfully and vigorously ; but they can never do that service that Christ doth . He by himselfe purged our sin , which is a worke too great for them : he takes his place where they cannot ; they may stand about the Throne , and waite the pleasure of God ; but he sits down at the right hand of his glory . He is God , and they are but ●●eatures , and owe him for their being , v. 7. as do the Heaven and Earth , v. 10. In regard of his humane nature , He hath the oyl of gladnesse above his fellows : and so loves righteousnesse , and hates iniquity more then Angels . He hath a Throne , and that for ever ; and its honour enough for Angels to waite about it . Many are the enemies of this Throne and Kingdome , but God will make them his footstoole . Thus you see Angels are but Ministers , although glorious Ministers : Christ is more glorious then they . Let me adde one word more to exhort you . 1. To draw your eyes to behold these glorious workes ; It s a curious study to search into Gods providences ; he imprints much of himselfe upon them , and that by his choice servants , his Angels . 2. Let no discouragement seize upon you as to the Times , Measures , Methods , Instruments of these things . God hath his own houshold servants , which he can and will imploy at his pleasure . 3. And shall not this afford some elevation of your hearts in love to God , when he doth on your behalfe , imploy his best attendance ? 4. Lastly , let it mightily provoke all the servants of God , his precious Worthies to come forth , and goe on , in the service of these latter times : It s no worse businesse you are called forth unto , then Christ puts his Angels about . Oh! then let not your hands hang down , nor your knees be feeble . Study what worke is put into your hands , and do it with all your might . Are you called to counsel , or to act ? at home or abroad ? by Sea or by Land ? Oh! lift up your heads , and rejoyce , that God hath counted you worthy to be under-powers in these transactions : value it as your happinesse to have been in his hand : Let not the thoughts of danger , or difficulty discourage you ; you are about Angels worke , and you should have Angels spirits ; you have their help , and you shall have a reward not inferiour to their condition . I should now according to the opening of the words , as we have spoken of the inhabitants of heaven and their shaking ; so proceed to shew the shaking of the Inhabitants of that part of the earth that is called a Continent ; as also the shaking of the inhabitants of the Sea , and the inhabitants of Islands ; but these things I shall not handle now , but hasten to what I intend in this Book . CHAP. VII . Opens the shake of Kings and Princes ▪ because , 1. They make the great turns in the Earth . 2. They pretend exemption from mans power . 3. Dealing with them is a compendious way of dealing with the Nations . 4. Being decked with worldly glory , they seem to be Christs match . Vses of Instruction and Exhortation . HEaven as you heard Cháp . 3 , denotes by a Metaphor the highest things . Thus when the Prophet Moses speaks of the high walls of a City D●ut . 1. 28. He tells them of a City walled up to heaven : It is the language of the Prophets , to compare a Kingdome to a World ; and what is highest in a Kingdome , to what is highest in the World. Satan is called , 2 Cor. 4. 4. The god of this World , and when he was in the highest of his ●ff●ctual working in the children of disobedience : when he wrought so in them , that they exalted him as a God , by worshipping of him ; when he had his heathenish Priests , Altars , Sacrifices , Feast-dayes , in the time of the Emperours : as Jehovah God had his among his people Israel ; then is Satan said to be in Heaven : because in so great hight in the World. Rev. 12. 7 , 8. The Dragon is said to be in heaven , in regard that he was exalted and observed as a God : But when his Tempels , Idols and Altars were demolished ; he is there , and then said to be cast out of heaven . The heathenish Kings and Princes that were most forward and shining in this hellish heaven , are called Stars . Isa . 61. 15 , 16. When God brings Israel out of Egypt , which he did by dividing the red Sea , v. 15. when he makes them a people distinct and separate from the Egyptians , none in-bodyed with them , he made ●hem eminently his Sion and people , v. 16. This his work is expressed by two phrases . Planting Heavens , and laying the foundation of the Earth ; that is , he will make them a Common-wealth , a Kingdome , a World Politique . Isa . 65. 17 , 18. When Jehovah erects Jerusalem a rejoycing , and her people a joy ; which shall be in the latter age of the world ; it s said , 17. Behold I create a new Heaven and a new Earth . In like manner , when the high or low things of a Nation are destroyed ; it is expressed by the destruction of the high or low things of the World. Isa . 34. 4. speaking of the destruction of Jerusalem , he saith , All the host of heaven shall be disolved , that is all those high things of Jerusalem shall be laid low ; so the destruction of Samaria , Hos . 10. 8. and so here I will shake the Heavens , that is , I will s●ake the high things and persons of Kingdomes , Nations and Common-wealths : Note then , Jesus Christ will shake the Kings , Princes , Nobles and glorious ones of the World , Isa . 34 5. When the sword comes down on the people of his curse to judgement , it s said The Heavens shall be rowled together like a scr●wle , that is , the most high things or persons shall be contracted , confused , covered with shame , discoloured , scattered , consumed as a leafe from the tree . Daniel speaking of the Tyrant Antiochus Epiphanes , and what he should do against the people of Israel , Dan. 8. 10. its said , It waxed great against the host of Heaven , and it cast some of the host and the Stars to the ground : So will Christ do with the high and mighty ones of the Earth : He is the watcher and the holy One that numbers and weighs Kingdomes , Dan. 4. 13. and 5. 26. They think themselves exempt from mans scrutiny ; are they therefore from Gods ? They make their nest in the Stars , and say in their hearts , Who shall plucke them down ? shall not Christ ? Let us see what grounds conclude us into this principle , that Christ will thus deale with them . These are the men that make the turns on Earth ; therefore Christ will shake them . Let them be as Lucifer , sons of the morning , on the rising hand ; yet he will overturne them that make these turnes . Isa . 14. 12 , 13. It s spoken of Babylon ; How art thou cut down that didst weaken the Nations ? Verse 16. Is this the man that made the Earth to tremble , that did shake kingdomes ? verse 17. That made the world as a Wildernesse , and destroyed the Cities thereof , that open'd not the house of his prisoner ? Take notice of five passages there , 1. They change governments , and Christ will change them ; They shake the Kingdomes , v. 16. and Christ will shake them . 2. They weaken the Nations , v. 12. and Christ will weaken them . 3. They destroy Cities and make the world as a Wildernesse , v. 17. for their lust and pleasure , and God will destroy them and leave their habitations desolate . 4. They hold the people in a flavish feare ; They v. 16. make the earth to tremble . Christ will amaze and terrifie them . 5. They did not let the prisoner loose homeward , v. 17. Christ will imprison them at home , and make his people insult over them . Is this the man ? or these the Kings that made the earth to tremble ? that did Tyrant it over my people , that took them prisoners , and k●pt them prisoners ? for their sakes I will arise . They pretend to be exempt from mans power . Mr. Hugh Broughton observes from Nebuchadnezzar his golden Image , that Christ in profane eyes is a base stone , and heathen Kings goodly mettal . Who is the Lord ? was Pharaohs proud question , that I should obey his voyce ? and it was as wicked a conclusion of his , I know not the Lord , neither will I let Israel go . What infectious acclamation was that which flye-blowed Herod ? Acts 12. 12. The vo●ce of God and not of man ; and is it not now grown into a position Qui summum in civitate imperium habet , quicquid is fecerit impune ●sse . Whosoever hath the supreame power , whatsoever he doth , is not to be punished . Now it s most proper for Christ to deale with them , to shake them thorowly , whom men either dare not , cannot , or will not meddle with . Dealing with them , is a compendious way of dealing with the Nations they relate unto ; the ready way to shake Nations is to shake their Kings : They are the Shepherds ; and if you strike them , the sheepe will be scattered : when God was angry with Israel , the ready way was to move David against them , 2 Sam. 24. 1. Thou art worth ten thousand of us , 2 Sam. 18. 5. Kings are the light of their people ; the way to darken them , is to put out their light , Lam. 4. 20. people breath much in their Kings ; stop his breath , and you stop theirs . They are decked with all worldly pompe and glory ; and therefore in the judgement of flesh and blood , the fittest match for Christ . Eccl. 2. 8. I gat me Silver and Gold , the peculiar Treasures of Kings . I gat me Men-singers and Maid-singers , the delight of the sonnes of men . Psal . 82. 6. Ye are Gods , and all of you the children of the most high . Acts 25. 23. King Agrippa comes with great pompe : and Nebuchadnezzar , Dan. 5. 19. Whom he would he slew , and whom he would he kept alive ; whom he would he set up , or plucked down ; their excellent majesty dazles us poor low ones , Dan. 4. 36. But it s not so with Christ who comes against these Goliahs , these Champions , and Cheiftains of the world , and tumbles them down . First , will Christ shake Kings and Princes ? then let us see , a meanesse in their majesty , and lownesse in their highnesse . They are above other men , but under Christ ; others account to them , and they must account to him . Sensual men see nothing in them but pompe and power ; but men that live by faith , and weigh them in the ballance of the Sanctuary , see Christ shaking of them , see them falling down and Christ mounting up : Christ alone is Rex Catholicus , the Catholique King , to whom that King that assumes that name , and all others must be accomptable . 2. Learne also that management of particular places and powers , must be reckoned for : when Christ comes to shake them , he shakes them not considered simply as Men ; but as men in Office , as men dignified with place and power , as Kings and Princes . Oh! how great will that day and worke be , when the Emperour must answer for his Provinces , and the extreame cruelty and oppression of the Protestant party ! what a hideous cry of blood in so many years War will be heard against him , when Germanies teares and desolations shall be turned into a vial of wrath upon him ! How much hath the King of Spain to answer for the blood of Indians , and English in the West-India ? All his golden Mines will never be so sweet , as the vengeance will be bitter . Let his cursed cruel Inquisition be as precious to him as his right eye , yet God will plucke it out , God will cast it down ; He will no more beare with an Inquisition in Spain , then with an High-Commission Court in England . I wish that France and Savoy would consider of their Massacres ; and if they do not , all the world shall acknowledge Christ his just shaking-devastations , in many years war , and other wayes of vengeance on them . 3. Will Christ account with Princes , and shake them ? then surely meaner men shall not escape : Magistrates , Ministers , Counsellers , Captains , Parents , Masters , look about you ; Christ is on his circuit , hath began his Audit ; look well to your accounts : Princes are not too great , nor you too little for him to account withal ; he will deale punctually , he will not shuffle over things with you . Hearken , he calls venite ad judicium , Come to judgement ; what can you answer for your times , and talents , your meanes and mercies , your deliverances and salvations , your covenants and engagements ? Are you yet more holy , heavenly , watchful , faithful , fruitful ? will your relations blesse God for you , for your counsel , instruction , reprehension , exhortations , prayers and examples ? Can you say you are free from the blood of your people , children , souldiers , and servants ? If they perish , is it on their own account ? you having freed your souls in the faithful discharge of your duty . 4. In all oppression from powers its a just ground for people to appeale to Christ , whose Office it is to supervise their actings , and to shake them , Exod. 2. 23. Israel sighed by reason of their bondage , and their cry came up to God : we tread on wormes , and goe over where the hedge is lowest : It s no new thing for might to oppresse right ; but if men cannot have right on earth , there is none can hinder a man from looking to heaven ; it was a notable appeale of David from King Saul to Jehovah , 1 Sam. 24. 15. The Lord be judge and judge between me and thee , and plead my cause and judge me on thee : its emphatical , that thrice he repeats the word judge . The Lord be judge , and judge , between me and thee : and judge me out of thy hand ; How pathetically doth the same David addresse himselfe to God ? Psalm . 35. 23. Stir up thy selfe and awake to my judgement , unto my cause , my God and my Lord. Evigila & expergiscere , watch and arise ; and surely he will do so . I remember what Mr. Henry Burton a late Martyr told me ; that being in trouble before the highest powers , and having appealed to the King , and finding no redresse , he expressed himselfe thus : Well , I appeale to the King of Kings : and so may we in like cases . Learne farther , that judicial proceedings against Princes , is stamped with remarkable Characters of Christ on them : for he shakes them . Thus in the prophesies of John , Revel . 6. The sixe Seales containe the several steps of plaguing the heathenish Roman Empire . At the opening of the first Seale , v. 2. there appears a white Horse : Christ riding on the word of truth , and going on Conquering and to Conquer heathenisme . The second Seale and red Horse shews the bloody wars that Christ raiseth against them . The third Seale and black Horse denotes scarcity of bread , by which Christ afflicts them . The fourth Seale and pale Horse includes warres , famine , plague , and all which Christ brought in upon them . Upon opening the fifth Seale you have the cry of the Saints under their persecutions , which Christ heares attentively . The sixth Seale utterly ruines the heathenish Empire , the great day of Christ his wrath being come upon it ; so that it was not able to stand . The opening of the seventh Seale presents you with a Vision of seven Angels with seven Trumpets , and they relate Christs his shaking and ruinating the Empire while Christian ; and no marvel , seeing it became Arrian and persecuting : Totus Mundus Arrianus . The foure first Trumpets sound the fatal ruine of the Westerne Empire , when Christ stirred up the Goths and Vandals in four incursions upon it . The fifth and sixth Trumpet , which are two of the Vae Tubae , the woe Trumpets , they sound out Christ his shaking of the Easterne Empire , in that he gives passage to Mahomet and his company in the fifth Trumpet , and in the sixth Trumpet to the Turkes . We read in Rev. 16. 1. of seven Vials , which contain Christ his shaking the Kingdome of Antichrist ; for they are the last plagues on the Beast . Thus you see eminent Characters of Christ his judging all his adversaries , even from Johns time to this very day , both his Heathenish and Antichristian enemies . To those who are in high place of power : I beseech them to suffer a word of exhortation , from one who daily prays for them . Oh! how good is it for men to meditate on Christ and his shaking , on Christ and his accounting with them ! think not , because you have Sword and Counsel , Armies and Navies , that now your mountaine is so strong it shall never be moved . They once thought so who are now shaken out ; and the entertainment of such thoughts again , will be the ready way to a repeated shaking : T is true , God hath blessed you with a series of good successes , and by them turned others out of their seats , and placed you in ; I hope and heartily wish , that their sinnes , their crying sinnes , may never be found among you ; for if they be , Christ can raise up others to shake you out , as he raised up you to shake others . The good God forbid , that ever that day should arise among us : But rather of the riches of his mercy grant your establishment , by Judgement and Righteousnesse ; that so you may be called repairers of our breaches , the restorers of paths to dwell in . Much of the impetuous violence of the streames of wickednesse would be dryed up , by the due consideration of Christ his coming to shake . Princes are great Masters , and subjects are their servants ; and Col. 4. 1. Masters , give unto your servants that which is just and equal , knowing that ye also have a Master in Heaven . Let all that know and feare God , give unto Christ the honour due unto his Name ; In that he shakes Kings and Princes , he is decked with glory , and sets up his Throne for vengeance : Thus the Church doth , Rev. 5. 12. Worthy is the Lamb to receive power , and riches , and wisdome , and strength , and honour , and glory and blessing . CHAP. VIII . Shewes , 1. That All power is in Christ . 2. It s his due upon taking our nature . 3. Though it be his due , yet is it given to him . 4. Though it be his due and given him , yet he hath little glory of it . 5. He will exalt himselfe in great Turnes to take up his glory by them . Vses of Instruction and Exhortation . KIngs and Princes are the greatest persons ; and the shaking of these tall Cedars is one of the greatest works in the world , & that which notably holds forth Jesus Christ . I shall therefore indeavour to open the shaking of these earthly powers , both from the consideration , 〈…〉 Jesus Christ , and that both 1. As King of the World. 2. As King os Saints . Secondly of these great persons ; and that both in regard of 1. Themselves . 2. Their Relations ; All which we shall cast into several positions to be handled in the chapters following . The consideration of Christ as King of the World , gives you a very faire account of the turnes in these latter Ages ; which that you may the better understand , we shall lead you on by twelve several Positions ; all of them contributing some thing to the right and religious understanding of these turnes : Now the first Position is this . All power is given to Christ in Heaven and Earth , Math. 28. 18. Dan. 2. 44. The God of Heaven sets up Christs Kingdom , and the Kingdome shall not be left to other people ; but it shall break in pieces and consume all those Kingdomes , and it shall stand for ever . Christs power it so resides in him , that it cannot be translated : It s a conquering power , for it breakes in peices and it enjoyes the fruit of such conquests ; for it stands for ever . This we shall open in five passages . 1. That all power is in Christ ; it is in him as in the proper seat of it . He is the first fountaine of all power , and all the power in all the creatures flowes from him , their power is but a drop of his Ocean ; the highest and best kinde of power dwells in him : He is the first borne of every creature . His power is extensive to all creatures , and times ; all creatures are either in heaven or in earth ; and his power reacheth both . Col. 1. 16. By him were all things created that were in Heaven and Earth , visible and invisible , whether they be Thrones or Dominions or Principalities or Powers . And Jer. 10. 7. Who would not feare thee Oh King of Nations ? Psal . 22. 28. The kingdome is the Lords , and he is Governour among the Nations . All earthly powers have their periods , their rise and fall , their beginning and ending : but it s not so with Christs power ; for Heb. 1. 8. It s spoken to him , Thy throne oh God is for ever and ever . 2. All power was Christ his due upon the taking of our nature : So much is wrapped up upon the assumption of our flesh , that thereupon all created power was to be under him . Suppose man had not fallen , nor Christ suffered ; yet if he take our nature to himselfe , upon this , all power in all creatures must be under him : Heb. 2. 6. When he bringeth in the First begotten into the world , he saith , and let all the Angels of God worship him : Observe , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First borne . Christ as taking our nature had a being in the counsel of God , and was before any creature was : and by that priority and firstnesse of being , he hath a preeminence above all creatures whatsoever , Col. 1. 18. In all things he must have the pereeminence . The first begotten under the Law had a priviledge above all his brethren ; he had the rule and the double portion . So hath Christ , he hath the rule of all creatures , he guides them to their end ; and indeed , they are all his portion , given unto him as the First begotten . Againe observe , the text mentions God the Fathers bringing Christ into the world : which was , when at his exhibition in the flesh he manifested it to the world , that he was his onely begotten Son. And observe lastly , that upon this taking of our flesh , the Angels which are the highest ranke of creatures are subject to him ; nay with the highest subjection , namely that of adoration : now if Angels the highest of creatures , surely all other creatures much more . 3. That though this power were his due ; yet it is rightly said to be given to him , in that its a power falls on him as in our nature , not considered onely as second person : Now being thus in our nature , the Father is greater then he , Joh. 14. 28. I goe unto my Father , for my Father is greater then I : and he is in that regard , lesse then the Father : The Father gives all to Christ , and Christ returnes all to the Father : Dare est dominium transferre . John 3. 35. The Father loveth the Sonne , and hath given all things into his hand ; giving is a transferring out of love ; and the Fathers love is so great , he cannot give him lesse then all . v. 34. He give the spirit to him , but not by measure . Joh. 10. 39. God the Father gives all his elect chosen ones to Christ , and he gives him worke to do for them , Joh. 17. 4. I have finished the worke which thou gavest me to doe , Joh. 5. 26 , 27. He hath given to the Sonne to have life in himselfe , v. 27. and he hath given him authority to execute judgement also , because he is the Son of Man. In regard of all creatures , He hath power given him over all flesh , Joh. 17. 2. The Government is laid upon his shoulders , and he rules among the Nations , Dan. 4. 21. 4. Jesus Christ hath had but little glory of all his power , Joh. 1. 11. He came to his own , and his own received him not . How many are there in the world that never heard of Jesus Christ ? how many that are professed enemies against him ? and among all that beare his Name , how few live indeed by him ? How many thousands are there in the Synagogue of Antichrist , that although they beare his Name , being called Christians , and make profession of him , yet in workes deny him ? Look upon the great ones of the Earth , who have that power of his derived unto them , that others have not ; yet how great strangers are they unto him ? Nay looke among those who pretend to Reformation , and to be adversaries to all superstitions ; yet how little do they take notice of his power put forth in the World , or give him the praise of it ? 5. Christ will exalt himself in such great & various turnes on Kings , as shall extort acknowledgement from their consciences that he is above them , and make them confesse , This is the hand of Christ upon us , whose Vassals we are ; Our Crownes and Scepters are more his then ours ; He , He , is the Lords Annointed ; All powers of earth are immediately and fully given to him , and not to us . We poor worms struggle for this earth ; but heaven and earth , and all power are his , and we are but his underlings . Isa . 10. 12. I will punish the fruit of the stout heart of the King of Assyria , and the glory of his high looks . Let us conclude this with the confession of Nebuchadnezzer , Dan. 4. I Nebuchadnezzar extol the King of heaven , all whose words are truth , and his wayes judgement , and those that walke in pride he is able to abase . 1. Take notice of the exceeding riches of Gods love to Christ , and in him to us ; He loves and gives , and gives no lesse then all ; not some , but all power . Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightful power , priviledged power . Christ hath the highest and the sweetest Title , He hath all by gift . The Father gives , and gives to him immediately ; nothing intervenes between the Father and Christ ; In all his giving to us , Christ comes between , he is the Mediatour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the middle person : but in this gift to Christ , none comes between him and the Father . 2. Learne hence , the Father is fully satisfied in that he hath laid all power on Christ ; he will never question Christ his Title , he is as he would have him to be . All power would cracke the creatures shoulders ; Christ alone is able to beare it : Men under a little power , how do they pride & pranke and wanton it ! But behold Jesus Christ altogether lovely , and lovely in his power . The power is given him not onely of heaven , or over the things in heaven : but it s given him in heaven : The power is the most glorious power , and it s given him in the most glorious place ; for so the words may be read ; not onely all power in heaven is given me ; but all power is given me in heaven . Men receive their Commissions here on the earth : Christ takes it in Heaven . 3. Doubtlesse as it is Isa . 53. 10. The pleasure of the Lord shall prosper in his hand , he wants nothing to effect it . He hookes the unruly Leviathans , restrains the cruelty and oppression of their power , and turnes their vanity to his Fathers glory : power shall not alwayes be in the hands of the wicked , the Saints shall rule ; for Christ is the greatest Saint . 4. Christ returnes alI to the Father : He receives all power from him , and shall returne it all to him . 1 Cor. 15. 24. He delivers up the Kingdome to God , even the Father . The Kingdome is Christs power in the whole frame and body of it ; but that he delivers up to his Father : and for the present he will sacrifice all the unjust powers of the earth to his Fathers justice , and cause goodnesse to arise with greatnesse , and peace with power . Let me adde one word to exhort you . 1. To flocke about Christ in love , to come where the power is : and Loe here is all power ; were Christ powerlesse or weak , I would never invite you to him , Heb. 7. 25. He is able , and able to save , and to save to the utmost : Oh why hang you backe , why linger so long ? are you unwilling to be happy ? doe you love your weaknesse , that you run not to his power ? What is scattered elsewhere , is centered here . It s a Christian art , rightly to abstract all earthly powers ; all are but ciphers till Christ put a figure to them : Every man is a friend to him that giveth gifts : Now who can give so much as he that hath All ? and is it not our wisdome to have him to friend ? Let me bespeake you , as Balak said to Balaam , Num. 22. 37. Am not I able indeed to promote thee to honour ? So is not Christ able indeed to pay all thy debts , to heale all thy diseases , to protect thee from dangers , and to inrich thee with fullest enjoyments ? Oh! come , come , stay no longer , let that which can command , invite you : namely his power . 2. ●●me and wellcome ; but come with resolvednesse to be wholly at his disposal : Ordinary and common observance will not suffice : All power doth challenge all love , and all subjection , from all hearts . Oh! let Christ have all ; bring your Lamb to him , for he is worthy : How little is your all to his ? your largest compasse is in your thoughts and desires : Oh bring them to him , let him be in all your thoughts , and the onely desireable one to you . He demands your hearts : you have his already ; your hearts and therein your all : what is heartlesse is nothing . Let your hearts then , and with your hearts your feare , and hope , and faith and joy attend him . 3. Tremble you wicked ones , though the mighty of the earth . Against whom have you exalted your selves ? how will you deale with him that hath all power ? all power to punish , as well as reward : your power is his , and he must not suffer his power in your hands to be abused . Your mountains and your hills cannot cover you from the power of his wrath ; who makes Rivers of brimstone , and everlasting burnings for you , and prepares Tophet of old . 4. The Lord Reigneth , let the earth be glad : Feare not your Summer , and Winter , your Seed-time and Harvest , your Sun to shine , and raine and dews to fall ; your dayes and nights provisions , and protections ; for all power is his ; and honour him to whom all power is given . CHAP. IX . Shews , Pos . 2. That Kings reigne by Christ . 1. They are or are not by him . 2. He blesseth or blasteth them in Government . 3. What wisdome or power they have , they cannot put forth without him . 4. Continuation and succession is from him . 5. Bad Kings as well as good , are from him . Vses for Instruction and Exhortation . CHrist hath all power , as we shewed in the former Chapter ; and as he hath all , so he gives all : It s his glory to communicate ; he hath of the best , and he giveth of the best . All Kingly power is given to him , and he gives all power to men : whence followes this second Position . The Kings of the Earth , they reigne by Christ ; this is set down in so many words . Pro. 8. 15. By me Kings reigne , and Princes decree justice . v. 16. By me Princes rule and Nobles , even all the Judges of the earth . I observe three things from those words . 1. That the several ranks of Governours are from him , both the supreame and the subordinate Magistrates ; not onely Kings , but Princes also rule by him ; not onely Kings and Princes , but Nobles and Judges . 2. I observe in the highest act of power that Kings and Princes put forth , that therein they are but Christs Substitutes ; To make Lawes and Decrees , to decree that which is right and for publicke good , is one of their highest and most noble acts of power ; but that they cannot doe without him . I observe thirdly , That the particular execution , as well as the decree , is from Christ to bring down this or that Decree , or Law , to this or that person or case ; the application of the Law to those whom it doth concerne , even this is from Christ ; for all the Judges of the earth are by him : Judices sunt qui inter litigantes jus dicunt : Judges are they that declare what is Law among those that are at variance ; and these Judges and their sentences are here referred to Christ : you will more fully apprehend this Position by the five passages following . 1. That Kings are , or are not by him : They have not onely their being from him as they are men , but as they are Kings , as they are Kingly men : he sets them up , and then they are Kings ; and pulls them down , and then they are as other common men . 1 Sam. 15. 1. The Lord sent Samuel to annoint Saul to be King of his people ; there he is set up , there he is a King ; but v. 23. because thou hast rejected the word of the Lord , He hath also rejected thee from being King ; there he is pulled down . He gave the Kingdome , power , and strength and glory to Nebuchadnezzar , made him King of Kings , Dan. 2. 3. But he un-kings him , yea un-mans him too . Dan. 4. 25 , 31 , 32. Oh King Nebuchadnezzar , to thee it is spoken , The Kingdome is departed from thee : there he is un-kinged , and v. 32. They shall drive thee from men , and thy dwelling shall be with the beasts of the feild : there he is un-manned . He annointed Hazael King over Syria , and Jehu over Israel , 1 King. 19. 15 , 16. Yea all the Kingdomes of men are solely at his disposal , and he giveth them to whomsoever he will , Dan. 4. 32. 2. He either blesseth or blasteth men in the worke of Government . Upon Him is first , and resteth the spirit of wisdome and understanding , of counsel and might , to judge and reprove with all . Isa . 11. 2 , 3. and Dan. 2. 21. He giveth wisdome to the wise , and knowledge to them that know understanding : and again , Dan. 4. 16. Let his heart be changed from mans , and let a beasts heart be given to him : When Saul was annointed King over Israel , 1 Sam. 10. v. 16. It s said of him , Thou shalt be turned into another man , and v. 9. God gave him another heart . He doth not say a new heart , a holy heart , but another heart ; a heart differing from the heart he had while he was a private person : then he minded his fathers Asses , and family-occasions ; but now he had another heart , a heart for government , a heart for publicke affaires and their management . Jesus Christ divides wisdome and folly among the Grandees of the world . Solomon was the wisest Prince that ever was : But his sonne Rehoboam was not so , he was but a little removed from a foole , Eccles . 10. 16. They are men , or children , according as he makes them . 3. What wisdome and power they have , they cannot put forth without him . Sometime they appeare stronger then men ; another time weaker then children : Now none so wise as they , and by and by none so foolish ; and all according as Christ enlargeth or contracteth them : They assume power to make , or unmake , to establish , or null Lawes ; but sure they are wofuly out , if they leave him out . Grant they are the high ones , yet sure he is higher then they : we deny not but they have an Image on them , that makes them better then other men ; but still they are but men , and he is better then they : It s his prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Law-giver , Jam. 4. 12. and he gives law to them , and they cannot without him , lay law on their people . He is one , there is one Law-giver , and the onely one , there is no more ; They cannot make Laws without him , but he doth without them : Let their hearts meditate high and great things , yet their hearts are in his hand , Prov. 21. 1. and he turns them as seemeth him good . 4. Their Continuation and succession is from him . 1. Sam. 15. 28. The Lord hath rent the Kingdome of Israel from thee this day , and hath given it to a neighbour of thine that is better then thou . This Solomon acknowledgeth , 1 King. 3. 7. Oh Lord my God , thou hast made thy servant King instead of David my father . How much of King ▪ craft is laid out to settle and perpetuate governments on heires and successors ? but how little can this pretend to , without Christ ? Dan. 5. 26 , 27. He is the great Numberer , and Ponderer ; Belshazzars Kingdome was numbered and finished , he was weighed in the ballance and found wanting . This King David knew well , 2 Sam. 5. 12. He perceived ( not that men so much , nor that Joab or Abner ) but that the Lord had established him King over Israel . Hence is that conclusion from wise Daniel , Chap. 2. 21. He changeth times and seasons , he removeth Kings , and setteth up Kings . 5. Bad Kings as well as good reigne by Christ : Christ had in especial manner the visible administration of the Kingdomes of Israel and Judah , and their Kings were anointed by him ; but how few good among them all ? Now because this may seeme a hard saying , give me leave to open it in these sixe passages . 1. Good men may be bad Kings ; their grace makes them good ; but it s their gifts ▪ and the acting of them fits them for their Kingship . David was a good man , a man after Gods one heart ; but when out of pride he numbered the people , in that he was no good King ; for it brought a plague upon them , 2 Sam. 24. Hezekiah was a good man ; but in vaine ostentation , shewing the Ambassadors of the King of Babylon his Treasure , in that he was no good King , 2 King. 20. Asa was a good man ; but when he imprisoned the Seer , and oppressed some of the people , in that he was no good King , 2 Chron. 16. 10. 2. The badnesse of men , or of Kings , is not from Christ ; though we say bad Kings reigne by him , yet we do not say , their badnesse is by him ; we abhor the thoughts of making him the author of sin , who is the holy One of God. 1. All his Commandements are right , his Statutes pure , his Law perfect : there is not the least hint there to warrant any wickednesse : but still that which is contrary is commanded : He commands no wickednesse . 2. It s far from the heart of Christ to worke any wickednesse in their hearts ; you must father your sin somewhere else ; Christ will never own it ; accuse , accuse , ( as you have just cause ) your selves , your wicked corrupt natures , but you must acquit him . 3. Neither doth Christ stirre up unto any wickednesse ; his spirit is a holy spirit , and no inviting or encouraging men to sin comes from that spirit . 3. Though he is no cause of their badnesse , yet they could not be , and so not be bad , but that he suffers it : If it were the absolute Decree of God that there should be no bad men , nor Kings , sure there should be none ▪ Its impossible any thing should be so against his will ; for then he were not happy in himselfe , and so not God ; But surely all grant it s his will to suffer it , to permit it to be ; and is there not something more ? though sin be evil ; yet is it not good that sin have a being ? God would not so much as suffer sin in the World , but that he knows how to produce good out of it ; and may not he will the production of good ? and is it not to worke like himselfe to bring good out of evil ? Gen. 50. 20. Ye thought evil against me ( saith Joseph to his Brethren that sold him ) but God meant it unto good , to save much people alive : and when Joseph made known himselfe to his Brethren , Gen. 45. 5. he saith , Be not greived nor angry with your selves , that ye sold me hither ; for God did send me before you to preserve life . 4. That Christ shewes himselfe to be righteous when Kings and Princes are wicked ; He doth righteously punish sin with sin ; Ephraim is given to Idols , let him alone ; and I will not punish your daughters when they commit whoredome , nor your spouses when they commit Adultery . God may give places and power to wicked men , and not grace ; and then they will become more wicked , and fill up their measure suddainly . God may be angry with a people for their sin , and so give them a King in his wrath , Hos . 13. 11. I gave them a King in mine anger . Gods anger is his justice , whereby he burnes against sin ; and what he gives in justice , is with respect to their sin : Now he gave them a King in his wrath ; let that King be never so vile , yet God that gave him is righteous , I and righteous in that giving of him . 5. That Jesus Christ is gracious , as well as rightcous , and orders all the badnesse of Kings for good , Acts 4. 27 , 28. Herod and Pontïus Pilate with the Gentiles and people of Israel are gathered together against Christ , but it s to doe what Gods hand and c●unsel had determined before to be done . Cyrus is a Heathen King and knows not G●d , Isa . 45. 4. Yet for Jacob my servants sake , and Israel mine elect , I have even called thee by thy name ; and Isa . 44. ult . Cyrus he is my shepherd and shall performe all my pleasure ; saying to Jerusalem , thou shalt be built , and to the Temple , thy foundation shall be laid . 6. Though all Kings reigne by Christ , yet Christ reignes much more in those who are good , then in those who are bad : He puts his spirit into them that are good , to make them good ; he gives them the spirit of wisdome , counsel , and the feare of the Lord. He layes his Law upon them , and draws them forth in obedience to it . He stirres them up to what is good , and holds them on in that goodnesse . He gave Solomon wisdome to goe in and out before that great people ; and he wiseth Princes for their places , and makes their actings acceptable both to God and men . 1. Kings reigne by Christ ; It is not then so much their rich apparrel , their sumptuous Pallaces , their Royal attendance , that instamps their Majesty on them , as this , that they are Christs creatures for this World ; they beare his Image of power and government on them , and that is their great Majesty : They are his ordinance , Rom. 13. reigne by him ; and this subjects and keeps mens spirits under . Oh! thanke Jesus Christ that you have no more insurrections , against those in place and power ; mens minds are it may be ready enough to breake out , but there is something of Christ stops them . 2. We cannot rise against government , but we rise against Christ : Alas ! who are they that be in power , but men like our selves , that we rise against them ? Nay but they have a Commission , which we have not ; a resistance is not so much to them , as God. Rom. 13. 2. is and alwayes was good Scripture ; Whosoever resisteth the power , resisteth the Ordinance of God ; and they that resist shall receive to themselves damnation or judgement ; wherefore you must be subject , not onely for wrath , but also for conscience sake , v. 5. 3. Ascribe the good of government to Jesus Christ ; All their wisdome , justice , mercy and goodnesse , is extracted from him ; when you eat of the fat , and drink of the sweet , when you enjoy your houses and lands , your shops and ships , your p●ace and plenty , exalt him for it . That you can lie down and rise up , and walke abroad , it s of his goodnesse and ingrave his Name on it , and returne his praise to him . 4. Do bad as well as good reigne by him ? learne hence a ground of patience , and contentation : Nothing calmes the heart so much as to revolve things on God regularly . David says Psal . 39. 9. I was dumb , and opened not my mouth , because thou didst it . When Aaron lost both his sonnes , that which made him hold his peace , was , that God would be sanctified and glorified ; God had done it , Lev. 10. 3. That which made Job not to charge God foolishly , and kept him from the sin of impatience , it was , that the Lord had given and taken away ; and the like was that in old Eli , 1 Sam. 3. 18. when heavy things were denounced against him , and his house , he said , It is the Lord , let him do whatever he please . 5. How glorious is that Christ by whom Kings reigne ? how poorely doth all their splendor resemble his glory ? while they rule others , he rules them : Oh! that we could see him ; he is not onely their governour , but their Maker ; fall down and adore before him . They must bring in an account of their government , and you may appeale from them to him , as you heard before . He is most absolute , and by his Decree things are and shall be to eternity . How doth it greive Princes to feele old age come upon them ? to be subjected to aches , paines and diseases , and that they and their honour must part , and lie in the dust ? Oh! then admire , and for ever praise him whose Kingdome is an everlasting Kingdome , and of whose government there is no end . I shall conclude this Position with a word of exhortation to Princes , taken out of Psal . 2. 10. 1. To be wise and understand by whom you reigne : away with your contesting against Christ , and fall in with his ends and interests ; that will be your wisdome indeed ; a single portion of wisdome should not content you ; you are to study , and to rule ; and a great deale of wisdome is required to a little rule : you have many snares and temptations in your places , and you need abundance of wisdome to guard you from those snares ; you are to govern others , yea many others , as well as your selves : Be wise now therefore O ye Kings . 2. Be instructed ye Judges of the Earth : God hath his word and his rod for you , as well as others ; and its wisdome to learn by both ; Deut. 17. 19. you must read to keep you humble , that your hearts be not lifted up above your brethren ; and if you heare not that voyce of the word , behold a speaking rod , and him that appointed it ; Heare , heare , and learn , yea learn righteousnesse . 3. Feare , feare before him : It s not below you O Kings ; it will not argue a pusillanimous spirit to feare God. Exod. 18. 21. Jethro's Justices were able men , men able for government , yet fearing God. The lesse you are under the feare of men , the more should you walke in the feare of God : This feare would be a sweet bound to your power and will : and trust God to make others feare you , while you reverence him . 4. Serve with feare : Oh strange ! must Kings serve ? yea sure , it s not so strange as true : you are the Judges of the Earth , and therein his servants . Many controversies will come before you , and you are to decide them according to Law : encourage your selves in that thanklesse worke of judging , that its part of your service to Godward . Prov. 29. 4. The King by judgement establisheth the Land ; but he that receiveth gifts overthroweth it . Let Jehosaphats counsel be acceptable to you , 2 Chron. 19. 6. Take heed what you doe ; for ye judge not for man , but for the Lord , who is with you in the judgement . You had need of good men about you , both in Court and Council : This was Davids resolution , Psal . 101. 6 , 7. My eyes shall be upon the faithful in the Land to dwell with mee ; and he that walketh in a perfect way shall serve me . It is recorded of Ahaziah , 2 Chron. 22. 3. that he walked in the wayes of the house of Ahab ; for his Mother a Daughter of Omri was his Counsellor to do wickedly . Kings must do right to others , they must releive the oppressed ; then surely they themselves must be far from oppression . Ezek. 46. 18. The Prince shall not take of the peoples inheritance by oppression , to thrust them out of their possession . Your great service lies in this , to be a terrour to evil works , an avenger to execute wrath on the wicked , to scatter them , and bring the wheele upon them : but to encourage them that do well , that they may live a peaceable and quiet life , in all godlinesse and honesty . 5. Rejoyce with trembling : You have your burdens , and so your joyes , more then others : You have your Gardens and Orchards , your Parkes and Pleasures , your Musicks and Recreations ; we envy you not in these ; much comfort may you have in them all ; onely take in this Caution , rejoyce with trembling ; you ar● never so apt to miscarry as in the highth of your joyes . Job feared his sons when Feasting , and you know whose brand it is to Feast without feare , Jude , v. 12. 6. Lastly , Kisse the Son ; kisse him with a kisse of love , Osculo dilectionis , and that with all sincerity : kisse him with a kisse of honour and obedience , Osculo subjectionis , as Samuel kissed Saul , 1 Sam. 10. 1. kisse him with a kisse of confidence , as here in the Text , Blessed are all they that put their trust in him . Kisse him with a kisse of Devotion , Osculo Devotionis ; for he alone is worthy of all love , subjection , faith , and worship . CHAP. X. Opens the 3. Pos . That setting up of Government and Governours is for the good of the World. 1. In that it keeps men in Order . 2. In that it gives propriety . 3. It promotes increase of what we possesse . 4. Brings in Peace . 5. It is set up when God fitts some , and brings in others to consent . 6. This is for the good of all ranks of men . 7. Good to them in their whole life . 8. That Governours due it is to be honoured . Vses . YOu have heard , that Kings reigne by Christ , and so are his creatures ; Government is of his making , it s his Ordinance , and so as it is from him , is good : None so good as Christ , and what he makes , that is also good ; cannot be bad : hence followes your third Position . That The setting up of Government and Governours is notably for the good of the World , Rom. 13. 4. He is the Minister of God to thee for good . 1 Pet. 2. 13. its called mans creature , both because its an Ordinance for man , for man as he is a reasonable creature ; and Secondly , It s an Ordinance wherein God acts and draws forth Reason to the highest acts and ends ; it s that which is in especial manner for the good of man , of mankind ; that will farther appeare in that , 1. Government is set up to keep the World in order ; order is Vniuscujusque rei debita coll●c●tio , the due setting of things and persons in their proper place , and keeping them there . In an Army , when every Commander is where the General appoints , and every Souldier in that ranke and file , where the Commander appoints , and accordingly moves , that Army is said to be in order . Now Government doth that to the World , that order doth to an Army . Men are apt to be out of their due place and station , and to move unduely ; now government rightens them . We read a sad Story , Judg. 17. 6. There was no King in Israel , but every man did that which was right in his own eyes ; There was no King , but many Tyrants . Kings rule by law , Tyrants by will ; and so do all rule where there is no government ; and then every man is a Tyrant , his lust his law , nay a Divel , Homo homini daemon ; Anarchy is worse then Tyranny ; better a bad government then none at all , Ipsa quidem Tyrannis est tolerabilis prae Anarchia , saith Beza . Tyranny is tolerable , when weighed with Anarchy : Now to take away this disorder , and to keep every man in his place , is government set up ; for it is the application of rules of reason to things , times , and persons ; It is an honest binding men to their good behaviour . 2. Persons set and kept in order enjoy propriety : Without government all things are common , and community makes a War of every man with every man ; what is common is mine as well as his , and his as well as mine ; and therefore if another enjoy that I like , if it cannot be divided , and I like and lacke it , I will fight for it with him , and so he with me : but government ends this War , and makes what was common before , to be proper now ; what belonged to all before , to be peculiar to some now , and so prevents that War we now speake of : it divides unto every man his inheritance , and maintains him in it . It was Gods government that divided the Land of Canaan to the children of Israel , and gave them every one their lot ; or else there would have been as much fighting among themselves about it , as there was to dispossesse the Amorite , the Canaanite , the Hivite , and the Perizzite . 3. Government promotes the increase of what we properly have : Interest is that which drawes forth all men ; they will not sow to have others reape , nor build to have others possesse and dwell there : But let it be their own , and then they think no labour too much , no cost too great : what is every bodies , is no bodies ; and Commons we see are wasted , when inclosures which are worse ground , are more improved . Government makes me call this , or that , my house , my land , my state ; and being mine , I like and love it , and do what I can to improve it . 4. Government protects your peace : Pax est tranquillitas ordinis . You heard of order before , and now we tell you of the tranquillity of it , which is peace . What dismal stormes would arise in every Country , City , Town , and Family , about every mans Land , Dwelling , Trading , Estate , if government were not ? It keeps us alive in our hous●s , and our houses furnished for our livelyhood : A peaceable and a quiet life is the great end of government ; and if any breake in upon you to disturbe , and disquiet you , then government interposeth to protect , and defend you . 5. The setting up of government is , when God makes some men able , and willing , to manage publicke affairs ; and draws the spirits of others to consent and subject . As Jesus Christ ascended up into heaven to give gifts unto men , for the edification of his body , Eph. 4. 12. So , as King of the World , he is in heaven , and gives gifts unto men , for the government of the world . Some men we see are so weake that they cannot manage their own affairs with discretion ; others are so strong that they can guide their own , and the affairs of others too : but honos onus , Honour is a burden ; to care for others is a care with burden , and men love not to be burdened : It is therefore the goodnesse of Christ , so to temper and propose things to men , as to incline them to take such care and burdens on them . This thing is too heavy for thee , thou art not able to performe it , said Jethro to Moses , Exod. 18. 18. And who is able to judge this thy so great a people ! was Solomons expression . 1 Kings , 3. 9. but Christ makes men both able and willing for government : But suppose they are never so able , and willing ; how can they govern , if they be not called to it ? I , but the same Christ that makes men able and willing to govern , makes others willing to choose , and subjecting to be governed : and he causing both these sweetly to concurre , sets up a Government . I confesse , I have wondered to see the subjection of Souldiers to their Captains , of Seamen to their Boatswains , and that to blows and bill-bows ; if they should take head , it s not their Captain or Master could withstand them : and why do they not ? truly it s because Christ by his ordinance of government aws their spirits . 6. This is notably for the good , not of some , but of all ranks of men : high and low , rich and poor , learned and ignorant , good and bad . Government is of God , who is the chiefest good , and so most communicative , most good to others ; and therefore those who are imployed about this worke , are called Dij Terrestres , Earthly Gods. I have said you are Gods : It notably commends government to us , when it is so extensive in its goodnesse . All mens good is so interwoven in it , that it cannot be obstructed , but all men will suffer in that obstruction . 7. Government is extensive not onely to all men , but to all men in their whole lives ; and this I take from that passage in 1 Tim. 2. 2. That we may lead a quiet life . Where I observe two things . First , that matter of life and death is wrapped up in government . And Secondly , that the good of government is not onely in some times and passages of life , to all ranks of men ; but in the whole course and series of passages in our whole lives , and most eminently in the matters of highest concernment , as it s there added , in all godlinesse , and gravity ; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated honesty , properly signifies : we have protection of our being from government , that we might be much in godlinesse ; and next to godlinesse , we must be grave , carry our selves so , as may justly clame an esteeme from those we converse withal . 8. There is certainly honour due to such who are set up for government . Rom. 13. 1. They are the higher powers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 3. they are the Rulers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yea and fathers too , and therefore must be honoured ; God never intended them their duty without their dignity : nor did he appoint a small portion of honour for them ; we owe respect one to another , and we mutually give and receive honour one of another ; but honour to Governours must be more ; they must have that and something more : as they are publick persons , they must have publick honour , and as they are for good of all , so all must honour them . This is that which we are commanded , Rom. 13. 7. Render to all their dues ; Honour to whom Honour belongeth . Honour is their due , and you wrong them if you give it not ; and you oblige them for your protection , when you give them their honour . 1. Take notice hence that God is a faithful Creator , as well as a merciful Redeemer . He hath everlasting love to guide his chosen ones to eternal life ; and he hath common love to govern the World. Wh●n you enjoy the sweet and good , the peace and plenty of government , we deny not but you should look to these that God makes use of to hand those good things by ; but your thoughts are not to rest on them , but to mount higher ; own the instrument , but honour more the prime efficient : are your Governours good ? remember him that makes them so ; do you receive good under them ? Oh! be sure to eye the hand whence it comes : God extends the good of government to unreasonable creatures as well as unto you , and to you the more in and by them . There is more improvement of the creatures , both of Sea and Land where government is , then where its wanting : witnesse the condition of our Brethren in New England compared with that of the Natives there ; who receive little of the good of creatures , which God gives our precious Brethren to enjoy with abundant comfort . 2. Governours need abundance of wisdome , and publicknesse of spirit ; for they are set up for the good of the World. The world was not made for them to pompe and pallace in , to hunt and progresse in ; but they are made for the world , and should be for the good of it . Nothing is so crosse to a spirit of government , as a low selfish-spirit . Worthy and honourable Governours , you had need study and pray , observe and pray , take counsel and pray ; much , very much lieth upon you , even the good of all under your government ; which the Lord bless you to consider of and effect . Is government for the worlds good ? then give me leave to exhort you to answer the good you receive . 1. By highly esteeming them that are over you in the Lord : they are for your good , and you ought so to esteeme them . 2 Sam. 18. 3. the people there cryed out , Thou art worth ten thousand of us . The Law required a man should reverence his Mother , Lev. 19. 3. how much more those who are fathers of their country , Patriae patres , Patriots indeed . How doth the Church lament , Lam. 4. 2. The breath of our nostrils , the annointed of the Lord was taken in their pitts ; and those are branded for sons of Belial that despised Saul , and brought him no present . 1 Sam. 10. 27. They walke after the flesh in the lust of uncleannesse that despise government , 2 Pet. 2. 10. 2. Make honourable mention of them : in the same place , they are reckoned presumptuous and self-willed who feare not to speake evil of dignities . Exod. 22. 28. Thou shalt not revile the gods , nor curse the Ruler of thy people . I could heartily wish that men would not think their tongues their own , but cease from this cursing , and reviling . When Joseph was Governour of Egypt , his brethren call him Lord ; and surely we should not speak slightly of those from whence we expect our publick good and protection : How unreasonable is such railing ? it onely foames out your own discontent , and tends to boile up an undue rage in them that hear you ; it profits not them that be over you , but rather exasperats them against you , and turns those thoughts that should be for you , against you . 3. Let me exhort you to speak to God for them . 1 Tim. 2. 1 , 2. It s the Apostles exhortation there ; he well knew how backward we would be unto it , and th erefore he saith : I exhort and that with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a first of all , and marke his variety of expressions ; Supplications , Prayers , Intercessions , and giving of thanks , must be for all in authority , and all little enough ; did you know their duties and their difficulties , you would not cease praying for them , v. 2. It s for your good , that you may lead a quiet life ; pray you more , and they will rule better : It may be they had not miscarried so much , nor so often , if you had helped them by your prayers . v. 3. This is good and acceptable in the sight of God our Saviour ; and no marvel since they are those that he sets up for the good of the World. Happly they are not so good as they should be , neither are you : but be good in this , to pray to make them better . They were bound to pray in Pauls time , when you might reckon so many Magistrates as there were , so many were their enemies : and are we not more bound now , when our Magistrates are our friends ? God hath not dealt so with other Nations , nor with us in this Nation heretofore . Never was there a Magistracy that did openly and professedly engage for the good of all that truely feare God , as now there is . Oh! cover their infirmities in love , and pray for them ; for they beg your prayers . Cyrus inserts it into his Decree , Ezra 6. 10. that they might pray for the life of the King : and I am confident that nothing would be more acceptable then your fervent prayers : and let them never want them . 4. Submit your selves to ever● ordinance of man , for the Lords sake . All men desire to rule , but few know how to submit : God sets them to order , and our duty is to be under their ordering : It is possible some of their ordinances may crosse our particular interests , and our spirits ; shall we therefore not submit ? it may be for a publick good that they decree ; and if they order so , they doe their duty , and our duty is to submit , though it be our particular losse . If we would look up , and consider for whose sake we are to submit , it would much releive us : It s for the Lords sake ; the Lord requires our submission to them : for his sake submit : it may be your spirits rise when you think of the men you are to submit too , and that the time was , that there was not so much difference between them and you , and you little thought to be so at their commands : I , but know , it s to God more then to them ; and I hope it will be no hard thing to submit to him ; to God. 5. Lastly , testifie your thankfulnesse for the good you enjoy , by your service both in p●rson and purse , as occasion may call you : boggle not at the word service , they serve you more then you serve them . The greek Proverbe is true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is one servant of the house , and that is the Master ▪ their government is but an honourable service ; and will you not serve them that serve you . Grumble not too much at publick Taxes and Impositions ; governments cannot be carried on without them ; they contribute what is more precious for your safety , then you doe for their government . Rom. 13. 7. Render to all their dues : Tribute to whom Tribute is due , Custome to whom Custome . CHAP. XI . Vnfolds the fourth Position , That Governments are apt to change ; wherein is set down . 1. Governours change by death , or other wayes . 2. Forms of Government change . 3. People change . 4. Lawes change . 5. Leagues and Trade change . 6. Christ makes change by his judgements and providences . Vses . WE should be too bad , if we did not acknowledge the good of Government ; but withal we should be too foolish if we ranke not that good in its due place . Governments are good , but still they are creatures ; and all the goodnesse of creatures is mutable . Hence this fourth Position . Governments and Governours , being creatures of this world , are apt to change . Governments are Gods Ordinance , and so shall stand , but stand as creatures , and creatures of this world , and so as the World , changeable . It s the transcendent property of Christ to be unchangeably good , creatures not so ; and this will be manifest many wayes . 1. Governours change by death , or in their manners : They are men as well as others ; and so come under that Statute law , wherein all mon are appointed once to die ; Their breath is in their nostrils , and if God cast it out , all their power on earth cannot retaine it . Nay sometime by their luxury , riot , and intemperance , they dig their own graves , and shorten their lives ; nay sometime they die while they live , either deposing themselves , or else being deposed by others from their government , and so they out-live their pompe and power . Now the change of Governours makes great change in governments ; what troubles have been in the vacancies of Princes , and what turmoile about Successors ? but suppose they live , yet they may change their manners : How good are many at first , and how bad at latter end ! 2 Chron. 24. 2. Joash did what was right in the sight of the Lord all the dayes of Jehojadah ; but vers . 17. and 18. when he was dead he hearkened to the Princes of Judah , and left the house of the Lord. 2. Manners and Forms of government as well as persons are liable to changes ; Israel was first ruled by Judges , then Kings , then by Strangers . Rome , Roma septicollis , seven-hilled Rome , more various in her government , then hills : witnesse their Kings , Consuls , Dictators , Emperours , &c. How oft doth Soveraigne power change , from One to more , and from more to One again ? and the change happily not from what is unlawful , to that which is lawful ; but from what is lesse convenient , to what is more . I think not government by a King to be unlawful , nor yet the government by a single person and a Parliament . We in our dayes have seen much in this , therefore I shall adde n o more . 3. People change in their Mindes , Manners and Conditions . In all government , there must be some to be ruled , as well as some to rule ; and if either change , it hath a great influence in the government . The people are the body to be governed , and you know its mobile vulgus , an unsetled , changeable body : How oft do they commend and cry up some for government , and by and by deny them ? now , none so worthy , so desirable ; anon , none so unfit as they ; Now , they fall down and adore their wisdome , valour and successe ; and afterward rise up against them , and would if they could , trample on them . 1 Kings 12. 1. All Israel come to Sechem to make Rehoboam King , but a little after , v. 16. they say , What portion have we in David ? neither have we inheritance in the son of Iesse . To your tents oh Israel ; now see to thine own house David : And as they change in their minds , so in their manners and condition ; they grow worse and worse , in gluttony , drunkennesse , in pride , malice , uncleannesse and revenge ; yea they may grow poorer , more idle , and so more needy . 4. Change of Governour , Governments and People , produceth the change of Laws . Governours look on the ●egislative power , as their highest ; and therefore to hold out their place , they make Acts and repeale them ; they vote and unvote again , ratifie and null Ordinances , and that sometime upon grounds of reason . The safety of the people is , and ought to be , the Supreame Law. Now when people do thus change , it may be necessary to change the Laws , that so their safety may be provided for . 5. Nations change in their Leagues and Trade ; They are in with one Nation , and out with another , and sometime in and out with the same Nation . David he was friends with Nahash the King of the children of Ammon ; but when Nahash was dead , 2 Sam. 10. Hanun the son of Nahash and David fall out . Rev. 18. 3. There was a time when the Merchants waxed rich , but v. 11. the Merchants of th● earth shall weepe and mourne over her , for no man buyeth their merchandise any more . Trading is sometime sick , yea dead , and men complaine they have nothing to do ; another time it grows quick , and they have great returns . 6. Jesus Christ the King of Nations , he by his great judgements , of Sword , Famine , & Plague of Pestilence , makes great changes : Governments are apt enough to change of themselves ; but how much more when Christ comes to deale with them ? Ezek. 14. 13. God breakes the staffe of bread , and so cuts off man and beast from it ; or else , v. 17. He brings a Sword upon the Land , or sends the Pestilence , v. 19. and pours out fury upon the Land in blood , to cut off from it man and beast . What woful alterations are there , and have there been in Germany by these means ? Cities laid waste , and become ruinous heaps by a prevailing enemy ; how many Families swept away with the plague , and the living scarce able to bury the dead ? 1. If Governments ; surely lesse bodies , such as are Towns , Villages , Families , are not freed from such changes ; how many Families have we seen up and down , rise and fall ! yea many great houses desolate , and contemptible ones exalted . Oh that we were wise to make our Families little Churches , our dwellings habitations of righteousnesse , and receptacles of poor distressed ones ; it may be the Lord might lengthen out our tranquillity , build us up , and not destroy us . 2. Learne hence the vanity of the creature , and of all conditions here beneath : why should we set our hearts on that that is not , or may soon prove otherwise then now it is ? Isa . 2. 22. Cease , oh cease from man wh●se breath is in his nostrils ; for wherein is he to be accounted of ? It is better to trust in the Lord , then to put any confidence in man ; It is better to trust in the Lord , then to put any confidence in Princes . Let me now adde a word of Exhortation . 1. To those who have the Government upon their shoulders , to look after true wisdome and righteousnesse as their establishment : that which goes to make up pride and lust , will surely moulder ; that which is wicked and oppressive will downe with a vengeance . Equity and sincerity are the best poyze and ballast for your tumbling frames : your mountains are but weake , and your foundations unsetled . Psal . 73. 18. Surely thou didst set them in slippery places , thou castest them down to destruction . Is it not best for you to draw nigh to God , the unchangeable One , to cry to him , to lift up your souls in secret , to draw down that stability from heaven which cannot be found upon earth ? 2. How little and low should you be in your own eyes ? think not your mountaine so strong , that you can never be moved , when as your government carryes that in the frame and make of it that is apt to change ; you or your people , their condition , or your condition may soon alter ; your confederates may prove enemies , and your trading passe to others ; you stand now , but how soon may you fall ? others may fall and rise ; but if you fall , how hardly will your rising be ? Men of low ▪ condition cannot fall much ; but dangerous is their state that are in high place ; Facilis descensus , descent is easie , but its hard to get up again . 3. It may exhort us all , To have our treasures and hearts in Heaven . Sursum Corda . Arise , arise , for this is not your rest . How readily should you take leave of that that is going from you , and you cannot stay it ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 3. 2. Set your affections on things that are above , and not on things on the earth , is the Apostles counsel ; and if you will be following and seeking , he tells us what it should be , 1 Cor. 14. 1. follow after Charity , and desire spirtual gifts , that ye may edifie one another . 4. Cast off those thoughts and passions as unreasonable , that storme and quarrel at these alterations ; It s your wisdome contentedly to submit to that which your bustling cannot remedy . We read of one , who when it was told him that his childe was dead , answered , Scio me genuisse ●ortalem ; I know I begat a mortal . When suddain and great alterations present , cease to wonder ; what is rivetted in the nature and composition of things , will not out ; sparks will up , and stones will down , and so will Kingdomes . 5. Lastly , let us all in the feare of God contend , that since governments are apt to change , and alterations will be ; Oh! contend that they may be for the better . How desirable are the conversions of a State and Nation ? from Pride to Humility , from Vanity to Gravity , from Ungodlinesse to Holinesse , from Oppression to Releiving the poor ; I , those would be happy Changes indeed , and such as would conduce to our prosperity . CHAP. XII . Opens the fifth Pos . That Kings abuse their power ; for , 1. They serve themselves more then others . 2. They turne their power that should be for the good , to the hurt of others . 3. It was against Christ in his person . 4. It is against Christ in his interest . 5. It s given up to Christs enemie . Vses . WE have heard that Kings reign by Christ , and that Government is set up for the good of men : But now we come to shew the unhappy inversion of power againg Christ , and of government against those for whose good it was intended . Hence your fifth Position . Kings and Princes have in all Ages grossly abused their power . The first King we read of is Nimrod , Gen. 10. 10. His Kingdome began at Babel : but what was he ? v. 8. He was a mighty one , that 's true ; Kings are mighty ones , but where ? in the earth , and for the earth ; for earthly and sensual things , v. 9. He was a mighty one , but a mighty Hunter ; not so much of beasts as of men . Saul was the first King of Israel ; and what he was we all know . Now that they have thus abused their power , I shall shew these five wayes . 1. They serve themselves more then others . Government and Governours you heard was set up for others , and their good ; and to turne it to one person , or family , is a palpable abuse : How sad is it when their double portion of these outward things which should en●ble them to be more useful and beneficial to others , is imploy'd and laid out mainly to gain friends and servants to their own lusts and interrsts ? Those who have been most popular , pretending love to their Country , how wickedly have they interwoven their self-interests ? when they have good successe in publick enterprises , how do they sacrifice to their own nets , applauding their own wisdome and power ? You shall finde them sometimes affable and courteous ; but is it not to inhaunce love and power to themselves , by the repute of their wisdome , birth and eloquence ? I●geniosi sed nequam ; facundi sed malo publico : witty , but wicked ; eloquent , but to publick damage ; and thus they abuse their power by their corrupt selfe-seeking . 1 Sam. 8. 11. It s said , He will appoint for himselfe : He , that is Saul , and such as he was , will appoint for themselves : But David who was after Gods own heart ( in government as well as othe●wayes ) and those who be like David , they , they I say , will not seek themselves but the good of others : and now ( methinks ) I finde my hope enlarged for those who sit at the sterne of this Common-wealth , that they being eminently and remarkably raised up by God , will seeke the honour of him who thus raised them . 2. They turn their power that should be for the good , to the hurt of others . God never intended power to oppresse ; power to crush the weake and innocent , but to help and releive them : But I would daily observation and experience both in this and former ages did not proclame the miserable abuse of power . Read over your Chronicles , and there you will finde that made good which was spoken by Cato Cens●rius : Reges omnes esse de genere bestiarum rapacium , All Kings are akin to ravenous beasts , who prey and devour ; they are great in power , and powerful in oppression . 1 Sam. 8. 13 , 14 , 15 , 16 , 17. They shall take your Daughters , your Feilds , your Seed , your Servants , your Sheep ; and what is this taking , but unjust taking ? and unjust taking is oppression , and oppression an abuse of power . 3. The greatest powers were against Christ in his person , while he was upon earth , Acts 4. 26. The Kings of the earth stand up , and the Rulers are gathered togegether against the Lord , and against his Christ . No sooner was Christ born , but Herod seekes his life , and he is faine to be carried into Egypt ; when he comes forth to preach , and work miracles , the Scribes and the Pharisees , and the Rulers of the people set against him , call him Bel zebub the Prince of Devils ; and though he professed his Kingdom not to be of this world , but came in a low emptied condition ; yet he is held forth as an enemy to Caesar , Joh. 19. 12. If thou let this man goe , thou art not Caesars friend ; and so you know how he was condemned and abused by Herod and Pontius Pilate . Thus was government turn'd against him who set it up . 4. Kings and Princes have been bitter enemies against Christs interest and people . When Gods Israel was in Egypt , there arose a new King , Exod. 1. 11. that set Task-masters to afflict them with heavy burdens , that their souls served with rigour . Burdens , Taxes , Masters , Hardship , Servitude , is the best that Kings can afford the Israel of God. When they come into Canaan , Sihon King of the Amorites , will not suffer them to passe thorow his border , but gathers all his people to fight them : The Kings of Jerusalem , Hebron , Jarmuth , Lachish and Eglon made war with the Gibeonits because they made peace with Israel . Josh . 10. 3. It was Jeroboam the King , the son of Nebat that sinned , and made Israel to sin , 1 Kings 14. 16. And against whom were all those bloody persecutions under the Heathenish Emperours , but against the Christians , the servants and worshippers of Christ ? If any evil befel them , they make the Christians the cause of it ; and then , Christianos ad Leones , carry these Christians to the Lyons , let them devour them : it was enough to make a man guilty if he were a Christian : Bonus vir Caius , sed Christianus ; Caius was a good man , but a Christian ; and thus is power inverted against Christ and his interest in his people . 5. Kings and Princes give up their power to Christs enemie ; can there be a greater abuse ? Rev. 17. 17. The ten hornes , the ten Kings of Europe , they agree and give their kingdom to the Beast to receive laws from his lust , and to serve his designes . Rev. 16. 14. The froggs which are the spirits of Devils , goe forth to the Kings of the earth ; and Rev. 17. 2. The Kings of the earth commit fornication and are drunk with the wine of the great whore : and thus you see power abused . 1. See here the foundation of turnes and changes upon kingdomes and governments ; they are departed far from their right ends , become corrupt and abominable , so that the Lord cannot ●uffer them . Are these the powers that I set up ( saith God ) ? did I ever intend they should be against me and mine ? did I set them up to pride themselves in their lusts , and to oppresse those that are better then themselves ? Surely no. I will now arise saith the Lord , and overturn , overturn , overturn them . 2. See how little they deserve the name of Sacred Majesty , who were so profane and mindel●sse of holy things , that keep up Religion not out of conscience , but custome , not that God may have his homage and men Gods blessing ; but out of State-policy to keep men in awe ; how grosse flattery is it , both of dead and living , to count their memory blessed , who were so crooked and cursed in their courses ? 3. Judge not of men or causes to be good , by the greatnesse of them that own them and follow them . When Christ was in the world , Joh. 7. 48. the question was , Have any of the Rulers or Pharisees believed on him ? any of your great wise men ? No , I warrant you , they know better , they are more wise then so : v. 49. but this people , this poor people , giddy people , nay cursed people that know not the Law , Luke 23. 35. The Rulers derided him , and Luke 24. 20. Our chiefe Preists and Rulers delivered him to be condemned to death , and to be crucified . You must not make the great ones of the earth your example ; for then you will follow wickednesse . 4. Undeceive your selves about the true value of earthly powers : The Trappings of power are not so good as we count for , because power it selfe may be so soon and grossly abused : Grace , grace , is most desirable , which is proper and active to correct these abuses , and cannot serve to these wicked inversions . 5. Lastly , is it any undue inference , that seeing Kings have abused their power , to call upon those who take their places on them , to be circumspect , very circumspect ? what hath been , may be again ; what hath been abused , may be abused : Mistake me not ; I am far from bespattering those whom I am bound to honour ; surely Gods great deliverances , and his peoples blood , are fresh upon their hearts , and will raise up a redoubled consideration in them how to honour God and serve their present generation , in the management of publick affairs . CHAP. XIII . Proceeds to the sixth Pos . which shews , That abuse of power tends to the breaking of power ; which is apparent . 1. When those in power indulge their lazinesse . 2. VVhen they take no account of under-Officers . 3. VVhen they rule by will. 4. VVhen they look not after exc●●ution of good Laws . 5. But are unjust . And 6. Sinfully conformable to neighbour Princes . 7. Vndue enterposal in the things of God. And 8. Persecute those who are good . Vses . GOvernments you heard were apt to change ; yea to change from good to bad , and from bad to worse , and that brings in a breach . Sin and sorrow are inseparable companions ; if sin goe before , sorrow will follow after . To be clothed with power , is an honour ; but to abuse power is a sin , and such a sin as will make way for ruine , desolation , and destruction . Hence your sixth Position . The sins of Princes whereby they abuse power , carry a tendency with them to breake their power . All their power is from Christ , and all sin is against him ; and surely he will never maintaine his own power in a way against himselfe . As Princes have power over other men , so they sin in that power ; they sin as they are men , and they sin as they are men in place , as Princes . Now their Princely sins are those that break their Princely power ; as thus . 1. Indulging of a lazie spirit , tends to break their power . They gladly accept of the honour , revenues and observance of their places ; but transferre the care to others . Corona curarum nidus , A Crown is a nest of cares ; they love the Crown , but will not undertake the care : They are too nice and delicate , they must not misse their meals , their naps , their sports , no not for a publick good . No wonder then if God cause that to passe from them , which they so put away from themselves ; and make that over to others in the honour , which they long before made over to them in the worke and service . 2. When Princes take no account of their Ministers , it tends to break power . I know its impossible Princes should performe all their duties in their own person : They have much lieth upon themselves , and they have more to transferre to others ; Its a wasting sin to put off what is inherent in themselves ; and t is no lesse to transferre to others , and take no account of them . They must have their Ministers ; that 's granted ; but their Ministers must be accounted with , or else all will fall : It keeps them in due awe and order , to think they must to an audit , give account of their stewardship . Places and justice will be bought and sold , publick treasures exhausted , publick negotiations slighted , and what care they , when they know they shall be let alone ? How unworthily may men betray their trust , dishonour their Prince , and wrong the Nation , yea do it boldly , when they know they shall goe unexamined , and so unpunished ? Princes devest themselves of their highest power by this neglect ; and its jus● they should fall short of the reverence they exp●ct in the hearts of those who are under them . 3. When will is Law , then down goes rule : Non debet Princeps dominari sed Ratio : The Prince that is the Prince in his will , should not beare sway , but Reason : Government hath no such enemy as self-willednesse ; never do Princes lose so much of their power as when they exalt their will against Law ; they think they gain , but then they lose most . 4. Neglect of looking after the execution of good Laws , much infeebles their power : Kings should be living laws , Reges vivae leges , their carriage so regular , as to command imitation , and their care great to see good laws executed : Execution makes good Laws alive ; and good Laws well executed , makes Kings live ; for their power is advanced in their execution , and neglect herein is fatal and ruinous to them . 5. Injustice tumbles down Chairs of State , Prove . 16. 12. The Throne is established by righteousnesse : but Mic. 7. 3. It s doing evil with both hands when the Prince asketh and the Judge asketh for a reward . When that is acted which we read of 1 Sam. 8. 14. when the oppressed cry , and are not eased , when might overcomes right , it s a woful victory , and such an one as they shall have no cause to triumph in ; for Christ will cause them to vomit up all their sweet morsels , and to repent of their unjust dealings . 6. Sinful conformity to neighbour Nations doth no good . It displeased God and his servant Samuel , when the people cryed out Make us a King , 1 Sam. 8. 6. and the great argument was , they would be like other Nations : So verse 6. Give us a King to judge us ; and verse 5. Make us a King to judge us , like all the Nations . When we conforme to their pride , their fashions , their excesse , their wantonnesse ; will not this undermine us ? 7. Undue interposal in the things of God will pull down the powers of men . God hath reserved it for his own wisdome , power and holinesse , to give the Law of his worship ; His teare is not to be taught by the precepts of men , or made good by their powers : The patterne of the Tabernacle and Temple is to be fetched from God alone ; we are not tyed to waite for mens commands to serve God ; they may make our services to be more safe in the practice , but not more righteous in themselves . Gods command is a sufficient warrant , and its high presumption for any to interpose therein , to corrupt or crosse his service . 8. Unjust persecution , and prosecution of the good and quiet of the Land cracks authority . They are to be terrour to evil doers , and then their authority comes forth in the power of it ; but they must not be terrours to those that doe well , nor strengthen the hands of the wicked , and sad those whom God would not have sadded . This will never stablish any government . Christs interest is in his people ; the best way for Princes to maintaine their interest , is , to fall in with Christs interest . His people are his annointed ones , and they must doe them no harme . Zach. 12. 3. Jerusalem is a burdensome stone ; all that burden themselves with it , shall be cut in pieces , though all the people of the world be gathered together against it . 1. See the cause of the great turns that have been among us : Former ages cannot parallel our stories ; you know how God hath set up his Throne for Judgement , and called the great and mighty ones to the barre , and cut them off . And oh ! that now these who yet remaine would turn their eyes hither , and see ( though it be late first ) see the true cause that cracked all former greatnesse , and be humbled ; confesse their sins in their desolations ; and if they cannot see their fins as cross to God , let them abhor them as enemies to their own State. Oh! that they would accept of this counsel , To breake off their sins by righteousnesse , and their iniquities by turning to the Lord , that so ( if possible ) there may be a return of their tranquillity . Suffer I beseech you yet once more a word of admonition ; the Lord make it precious healing balme to you . 1. Watch over your hearts in lawful things , and with all keeping keep your hearts therein . It s lawful surely to eate and drink ; and for you to eate of the fat and drink of the sweet , yea to feast your selves daily : But t is not lawful to feed without feare , Jude 12. Eccles . 10. 16. Wo unto thee oh Land when thy Princes eate in the morning . It s lawful to eate , but not to eate unseasonably ; Prov. 31. 4. It s not for Kings O Lemuel , it s not for Kings to drink wine , or Princes strong drink ; least they drink and forget the law , and pervert the judgement of any of the afflicted : it s not for Kings so to drink as their drinking shall make them light and frollick , so as to forget the law , the afflicted and their cause . Math. 11. 8. They that weare soft cloathing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wearing them daily , are in Kings houses : But we read withal , Zach. 1. 8. I will punish the Princes of the Kings children , and all that are cloathed with strange apparel . If the softnesse of their apparel betoken a greater softnesse of their temper , it is not their being in Kings houses shall save them from punishment . Strange apparel : Jun. Indumento alienigenarum : apparel in imitation of strangers , people of another Nation , when they frame themselves into the garbe of a Conquering people , whether Egyptian or Babylonian , and testifie their spirit by their habit : Omnes qui exoticis vestibus levitatem animi prodebant . Drufius . Such who betrayed the levity of their minds , by their phantastical apparel : Probabile est , saith Calvin , Aulicos stulta affectatione mutasse vestes : Its likely the Courtiers out of a foolish imitation changed their garments . I would our Courtiers were not guilty of new ▪ fangled fashions , and garish garments , paintings and powderings , spots of beauty , and naked breasts , opening their shop-windows as if their modesty were put to saile . You may questionlesse , sometimes relaxe your minde from your serious and weighty employments , and follow your Recreations and Pleasures : but take heed of being lovers of pleasure ; that will make you poor men , Prov. 21. 17. and to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovers of pleasures more then lovers of God , will render you worse then poor , even wicked men : beware your pleasures be not your masters ; for then you will serve diverse lusts as well as pleasures . Tit. 3. 3. Malus si regat , servus est tot dominorum quot vitiorum ; One saith , If an evil man rule , he is servant of so many Masters as he hath vices . Look on the pleasures of the flesh as the bane of your spirits , and your Courtly pompe to be but so much pageantry : When Agrippa , Acts 25. 23. is said to come with great pompe , it s in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a great phancy ; great pompe is no more . Worthy is the record of that great and good Courtier Moses , Heb. 11. 25. who chose rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a season . 2. Beware of covetous self-love , the canker of publick places . Exod. 18. 21. The men there to be chosen Rulers , must be ▪ hating ▪ covetousnesse . When Samuel would deter the people from a King , 1 Sam. 8. 11 , 12. He pleads , He will take your sons for himselfe , for his horsmen to run before his Chariots , to care his ground , to reap his Harvest ; it s all His , His , His ; wicked Princes pretend publick transactions and necessities , when the maine is to fill their own Coffers ; they spare neither their own children , nor strangers , bnt exact their Customes from them , Math. 17. 25. But exceeding terrible is that of Jeremiah to such , Jer. 17. 11. He that getteth riches and not by right , shall leave them in the midst of his dayes , and at his end shall be a foole . 3. Exalt not your selves unduely , for that will bring you down , Prov. 16. 18. Pride goeth before destruction , and an haughty spirit before a full : proud speeches , gestures , carriages , should be abhorred by you . It s one thing to keep a due distance , another thing to be proud : It s one thing to maintaine your place , and another thing to be haughty . It was the fault of good Hezekiah , that his heart was lifted up ; I but it was his great commendation , that he humbled himselfe for the pride of his heart . Be not wise in your own eyes , but give eare to the wisdome of the Ancient , and the petitions of the poor . 4. Anger and malice misbecome any wise man , much more a Prince . Irasuror brevis est ; Anger is a short madnesse , and malice is illwill continued , and both should be banished from you . How famous was Moses for his government , and yet the meekest man of all the earth ? Perit judicium quando res transit in affectum ; you will lose your judgement when your affections are distempered , Eccl. 7. 9. Anger resteth in the bosome of fools ; and folly should be far from them that govern . How ill did Sauls anger become him , when he calls Jonathan the son of a perverse rebellious woman ? 1 Sam. 20. 30. and as little will it become Princes now . 5. Forget not the kindnesse of others to you , and your engagements and promises to them . Rulers must be men of truth , Exod. 18. 2● . True in performing their promises . It s a brand on King Joash that he remembred not the kindnesse that Jehojada had done unto him , but slew his son Zechariah . Prov. 17. 7. Excellent speech becometh not a foole , much lesse does lying lips a Prince . Ingratitude , and unfaithfulnesse , is bad in any , but worse in a Prince , who have wherewith to reward good service , but do not . 6. Look well that your Courtiers , and Counsellers prove not flatterers : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : flatterers are Crows , Prov. 26. 28. A flattering mouth worketh ruine . How many such mouthes are about great ones , and how much do they worke their ruine ? 1 Kings 22. 12. All the Prophets prophesied saying , Goe up to Ramoth Gilead and prosper : but that prosperity was his death , v. 37. for the King died . It s the unhappinesse of great ones that they have few to speak truth to them ; men rather seeke to please the humour of great men , or to serve themselves upon them , then to speak plaine and faithfully to them . CHAP. XIV . Vnfolds the seventh Position , That Princes being wicked , people grow wicked too ; because . 1. The power and place of Princes , present wickednesse under another hue . 2. Then good Laws are not executed . 3. Then wickednesse is established by a Law. 4. Because then the Preists fall in . 5. People follow examples of great ones . Vses . ALI sin is of a spreading nature , and the sins of Princes are most spreading ; their sins undoe their power ( as you heard ) I , and their people too , as appears in the seventh Position . Princes being wicked , people grow wicked too , Prov. 29. 12. If a Ruler hearken to lyes , all his servants are wicked : he will not want those that will feed a lying , proud , uncleane humour in them . A wicked King makes a wicked Court , the Court infects the City , and the City the Country , and one Country another . Sin is an epidemical plague , and soon spreads the infection ; and the strongest infection is from the highest powers as appears , Because , 1. Wickednesse in men of high place is misrepresented to the people ; it comes to them in another dresse , and under another hue then indeed it hath ; people are so foolish to conceit all well that great ones do . Joh. 7. 48. Do any of the Rulers believe ? they thought unbeliefe no sin , because the Rulers believed not . Pride in Princes is lookt on but as Statelinesse ; their Luxury , living freely ; their Wantonnesse , Court pleasure and merriment ; and their Oppression , their praerogative : What we would abominate coming from meaner persons , we fall down and magnifie in them . We read 2 Kings 3. 36. whatsoevor the King did , pleased the people ; and if he do wickedly , that will please them too ; and they are ready to fall in with their wickednesse . 2. Wicked Princes leave Gods Law unexecuted , and wickednesse unpunished ; and this layes the rains on the neck of the peoples lusts ; what are laws to them if not executed ? who would not be during in sin , when he can escape free ? Under-Magistrates move according to the nature and motion of the Supreame : If his motion be irregular , theirs will prove excentrical ; if the one sell places , the other will sell justice : None look after Magistrates , and they as little look to their unde - officers ; and so , all wickednesse hath a free course . 3. Because we finde wickednesse established then as by a law , and that opens all the fountains of hellish deeps , and makes a deluge of sin to drown men in . When wickednesse gets the Throne , and mischeife is framed by a Law ; then as it is verse 21. wo be to the souls of the righteous , and the blood of the innocent : Honor virtutis praemium : Honour should be the reward of virtue ; but when it is misplaced , and become the reward of villany , not virtue ; when prophanation of holy times , and things , shall be ushered in with his Majesties declaration and book of sports : now he is scarce a good subject reputed , that is not a good dancer and sporter then . When roguish Stage-players shall passe as his Majesties servants , who dares hinder the actings of their wickednesse ? and will not people follow it faster then they can act ? yes , and it may be , out act them too ? yes surely . 4. Because of the Preists of the Nation . It hath still been in all times like Prince , like Preist ; Kings had their Bishops , Bishops their Chaplains , Chaplains their Friends and acquaintance to cry up his sacred Majesty , his blessed memory , and happy reigne : when if sifted . we shall not finde much truth in any of their assertions . Ahab had his Prophets crying Goe up to Ramoth Gilead and prosper , when God neither commanded the going up , nor promised the prosperity . Will it not promote ungodlinesse when the Leaders of the people cause them to erre , and commend such bad examples to them ? like Prince and like Preist , and Hos . 4. 9. like Preist , like people . 5. People are mightily led by example , and no example so potent as that of great ones ; men affect to please them , hoping they may by their greatnesse do for them ; or fearing if they conforme not to them , it may prove their prejudice . Regis ad exemplum totus componitur orbis , all the World is moulded by the example of their Kings : What shoales of Drunkards will wallow in their mire , and reele in your streets , when the Prince loves bottels of Wine ? Good God! how will men stretch their wits to invent new oaths and curses , when the Prince is a Blasphemer : wickednesse seems to come off with a grace from these Grandees ; and how punctually will gracelesse ones follow their perverse wayes ? 1. How much have sinful Rulers to answer for , not onely their own sins , but other mens also ? how many sons of B●lial do they bring forth by their example , and multiply guiltinesse on their own accounts ? Princes implead people for faction , sedition , tumults and riots , and not without cause : But may not people indite them for bad example , for setting the blurred coppies that they write after ? and may not Princes blame themselves for making the people first wicked and then rebellious ? Again see 2. Examples move much , plus movent quam miracula , yea more then miracles . Miracles are cause of present wonder ; But are soon forgotten ; examples are repeated and daily before us : Example is a short way to good or evil : Oh! then look about you , whoever you are , that are above others . Magistrates , Ministers , Captains , Parents and Masters of Families ; you of all others , should be burning and shining lights , holding out the word of truth in your godly conversation to your people and souldiers ; Husbands , Parents , Masters , obseve your duty in your dignity , and so deport your s●lves , as your Consorts , Children , Servants , may see their rule in your actions . 3. Take notice ( People ) what great wickednesse is rooted and rivetted in you ; you could not take that impression from evil example without ( as you do ) if you had not a body of sin within : oh thank your naughty hearts , for being so soon tainted . Satan comes to our Saviour and findes nothing in him , Joh. 14 ▪ 30. but in us he findes a strong party for him . Indite your wicked , proud , passionate , uncleane , ungodly Natures , for your forwardnesse , too too great forwardnesse to follow what is evil ; the theives within open to those without , and both ●ob and spoile . 4. Lastly , how just is it that you suffer from Princes , when you grow sinful from them ? can you be content to follow them in evil , and be discontented to receive evil from them ? little doe you know how your following hardens and encourageth them in sin ; they grow worse and worse , and you help to make them so : no wonder if you finde them bitter to you , when they finde you wicked against God. CHAP. XV. Opens the eight Position ; namely , That abuse of Power and wickednesse of People , adapt to Civil War , as appears . 1. In that pride in Princes produceth pride in people . 2. Pride introduceth Luxury . 3 Luxury poverty . 4. Poverty discontent . 5. Discontent meditation on their pressures . 6. That meditation an unwillingnesse to payments for publick service . 7. They forsake their Trades . 8. They feare more then they feele . 9. Incendiaries augment their feare . 10. These incendiaries have many followers . Vse . YOu have heard of Power abused , Chap. 12. and how the sins of Princes tend to break that power , Chap. 13. and that when Princes are wicked , people prove so also . Let us now see all these joyned together in this eighth Position . That abuse of power in Princes , and wickednesse in people , adapt to Civil War. Rehoboams abuse of power caused the ten Tribes to rend from him ; and the wickednesse of the Benjamites caused the people of Israel to war against them . 1. Abuse of power sticks much upon some serious and godly spirits ; it did so on our Worthies in that long Parliameut : Worthies I call them ; for truly they did worthily in their time : and we know how sensible they were of the Supreame abused misled Power , how oft they petitioned , how long they treated , and treated , waited and waited , and at last were forced to defend themselves : In which defence , God and their consciences , and we can testifie , how tenderly they proceeded , and how unwillingly they were drawn to act at last as they did . It will not stand with the wisdome of some men to see the Laws ( which are the wisdome of our Ancestors put forth with power and Authority ) to see them I say , trampled upon , and foolish self-will exalted : The courage of others cannot brooke unjust commands over their persons and demands of their estates . Some beleeve God hath invested them and theirs with a liberty which they cannot lightly part withall ; but are tyed to maintaine . Others conceive they are betrusted with publicke interest , and therefore dare not but speake plainly , and act boldly . Some feare they should offend , by ●infull silence and subjection . Other feare they should be unfaithfull to those in power to see them abuse it , and not let them know it : All are sensible of power abused , would faine have abused power rectified ; but if to the abuse of power , there be added perversnesse , and supremacy of will , cease to wonder if you meet with a disposition to warr , yea the worse of warrs , a civil warre . These wise , couragious , conscientious Men , are leading men , and have many followers ; their good affection to their Countrey being so oft tryed and known , obliges their countryes hearts to them : How many have bin made wise by their wisdoms , and instructed by them in principles of power and state , which they never knew , and begin to be acquainted with the terriers and boundaryes of prerogative and liberty ? Courage is not confin'd to leaders , but is that which is competible to those under command , who share in it as well as they that lead them . Our great Councell found that if they d●rst lead , they should not , nor did not , want followers , yea fighters too : I think never nation had such a Parliament , nor Parliament such souldiers . It was our happinesse , we had so many conscientious , as well as couragious men : and surely as courage , so conscience prevailed with many , yea exceeding many , both commanders and commanded : How glad were many poore , precious soules , to see those whom they had chosen , to make lawes for them , to endeavour to keepe a good couscience toward God and toward Men , towards Authority and those under it ! And sure it could not but rejoyce the hearts of those conscientious worthyes , to finde so many to love & pray for them night and day : let them looke to their Conscience , in what they command ▪ for they still found a ready conscience in them to obey . How many dayes and nights too , have bin spent on one side in councell , on the other in fasting and prayer ! oh the frequent and fervent meetings and prayers , that we have had , and now reape the answers of ! what a mighty spirit of grace did God poure out on Pastors and people , on Captains and souldiers ; on Counsels and congregations , that we may truely say , Never such a praying Parliament , a praying city , a praying army , and a praying people as we have had ; and all this occasioned by abuse of power . See the height of Gods goodnesse , that can and doth bring light out of darknesse , sweetnesse out of bitternesse , and good out of evill : little did those then in power intend to draw forth such a spirit of prayer ; but though they intended evil , God turned it to good : But all this while we speak but of one party . Nullū bellum utrinque justum . No war , & so no civil war can be just on both sides . It s the miserable fate of war , that besides all the misery of it , there is unavoidably iniquity cleaving to one side , or other . We have yet bin speaking of the better side ; but let us looke , and you will finde folly as well as wisdome , and wickednesie as well as conscience , nay more , and in more , to adapt to civill war : for Pride in Princes produceth pride in people : It inrageth their hearts , when they see they are not owned as Brethren , but abused as slaves , 1 Kings 12. 13. Rehoboam answers the people roughly : and vers . 16. the people return as bad an answer , What portion have we in David ? and what inheritance in the son of Jesse ? To your tents , O Israel . How doe they grudge the unworthy flattering Courtier , the ingrossing of their princes love , which they should share in , and not have all contracted and centred in a favorite ? How did their stomacke rise to see vile persons preferred , and their betters slighted , and laide aside ? Pride introduceth Luxury : when mens minds are high , then they thinke how to live high , in their dyet , apparrell , pleasures , recreations , entertainments : how wel might many live if their minds were suited to their state , a low minde , with a low state ! How happily do many live , that never live to see a hundred pound of their own together ! but when Men aspire to be like those above them , when their state wil not bear it , it utterly breakes them . 3. Luxury of people introduceth poverty : He that loveth pleasure , shall be a poor man ; and he that loveth wine and oyl , shall not be rich , Prov. 21. 17. When men indulge their palates , gratifie their appetites , exceed in pleasures , gaming , apparrel ; poverty comes on them like an armed man. 4. Poverty makes people discontented , and those most who have been rich , and have made themselves poor : Now they think of what they had , but have not what they had , but spent , and spent unreasonably : Now they would be glad of that which they profusely lavished out to releive their extreamity ; they cannot worke , and to beg they are ashamed ; and thus they pine and whine in discontent . 5. A discontented people meditate their pressurs beside their poverty ; and begin to think what hath been done by such as themselves in former times ; and what ? have they lost their English blood and spirits ? and shall they betray themselves and their posterity into slavery ? for so they call due obedience . No , no , never they ; it shall never be said so of them : and presently in this discontent conclude themselves strong enough in their multitude , how weak so ever other wayes . 6. All payments for publick use ( how necessary and reasonable so ever ) are decryed and op●osed : they conclude themselves oppressed , and not pittied ; burthened and not eased . 1 Kings 12. 18. Rehoboam sent Adoram who was over the Tribute , and they stoned him with stones that he died . New Customes , Impost , Leavies , Cesses , Taxes , and Excise , do much regret upon them ; and were it not for fear , would never be paid . Those that appear or speak for these payments , they are strait way condemned as common adversaries of publick Liberty , and friends to Tyranny . 7. People grow lazie , and weary of their Trades , and now cry , away , away with following their Arts , Callings , and Occupations , which peace had trained them up to , and improved them in , and wherein God had blessed them , to maintaine themselves and their families : These they look upon now as poor and low wayes ; and determine that its better be marching , loytering , plundering abroad , then at home stitching , weaving , plowing , and such like . 8. They feele much want , and feare more ; and that drives them on to a despaire , and desperation to a sturdinesse of spirit , and crossnesse of resolution ; Pr●stat perire semel quam quotidie : If the worst come to the worst , it s better to perish once then daily : things are bad now , and will be worse ; we may complaine , but we look for no redresse ; better die then starve , once then ever , speedily then lingringly . 9. There be many Incendiaries to augment their feares : All Ages and Countries have bred such crafty ones , who love and live in troubled waters : Now is their time to plot and plead , to tell those who are rich , that the State will pill and poll them , so as to leave them poor enough . They perswade poor ones , that they cannot be worse then they are ; they have nothing to lose , and they may gain something by changes ; alterations will make them rich ; they distil into some mens mindes , that Government is but some mens policy to keep themselves in power , and others in feare ; and why may not they be as able to rule others , as others them ? 10. These Incendiaries have many followers ; they meet with many that sucke in greedily their discourse , and are very credulous of their flattering whispers . How much do these beutifews work up their disciples to a rage ? and if they can highten that rage into a tumult , and tumult to a farther mischiefe , they think themselves gallant men , and they have acted their parts well enough . Now ambitious men , who thought all this while that they have been unduely kept from honour , pirk up themselves , as having a season to rise and head a discontented multitude . Now follows a use to Princes , to People , to All. 1. To Princes you are not strong in your power , but in the good use of it ; you are apt to cry out of the people that they are factious , seditious , mutinous , and it may be they are so ; but are you free ? are you guiltlesse ? have not you tempted them thereto by your unjust dealing ? Pharoah complains of the Israelites ; You are idle , you are idle ; but never eased their burdens . When people are stubborn , refractory , giddy , and disobedient toward you , may not you then recall your disobedience to Christ , and injuries to them ? and conclude , God is just , though the people be wicked and unthankful ? No marvel if they fall short in obeying , when you exceed in commanding : what wonder if they pitty and seek to help themselves , when their shepherds do not pitty them ? You take it ill , and justly you may , that men speak evil of you , and your government , and you call it Treason ; but withal examine , do not you Lord it over them , with a Sic volo , sic jubeo , volumus & mandamus ? We will and command ; and it may be with more will then reason ; do not you give them just cause to complaine ? 2. A word to the people ; You cry out of Wars , cruel Wars , the worst of Wars , Wars in our own bowels : our Wives are husbandlesse , our Children fatherlesse , our Fathers childelesse , our Houses desolate , our Estate wasted ; Trading decayes , but Cesses increase ; we have spent so much blood , and yet no peace : we thought now and then , by this or that meanes , by Parliament , Council or Army , we should have been settled ; but we finde we are far from it . Oh! the times ! hard times , evil times , never worse ! But all this while , you forget that you have made them so . Your wickednesse , unthankfulnesse , pride , luxury , have set the hearts of Governours against you , and set you one against another . James tells us , Jam. 4. 1. Wars and fightings come from your lusts that war in your members . How much , how exceeding much better were it ( if you must be fighting ) to take up the ancient Christian weapons , of Prayer and Teares , to implead and persecute your sins . Now followes a word to all . Admire with all admiration the riches of Gods goodnesse ; that though those who have been in power have abused it , and themselves ; and those under power , have abused the powers they should be under , and their liberty too : That yet , yet , God in much mercy hath restrained so far the rage and actings of men , that we have not daily insurrections : and that although there have been Armies formed in Scotland , Ireland , England , he hath subdued and scattered them ; and while I am now writing , behold many renewed and reboubled causes of admiration ; that though there have been ( I wish I could not say among the Saints ) a froward , pettish , grumbling , discontented spirit , boyling over with unruly passions , and some breaking forth into horrid riots , as in Salisbury : yet God hath scattered and suppressed them ; Blessed , for ever blessed be his Name . Oh! that all , high and low , Governours and governed , would follow after righteousness , and judgement ; That , that , would be the stability of their rule and peace ; Fiat justitia ne ruat Mundus : Let justice run down like a streame , and righteousness like a mighty torrent ; then shall our peace be abundant , and our prosperity be increased : Who ever lost by doing well , or gained by evil doing ? Gaine is what remaines to a man , omni damno deducto , when all his loss is computed ; Righteousness may suffer for the present , but it will greatly advantage in the end . CHAP. XVI . Opens the ninth Position , That Civil VVars cause fatal Turnes ; which appears in that 1. Government is destroyed . 2. Laws are not heard . 3. Religion is slaine . 4. Learning and Trading are dead . 5. A rich people are made poor . 6. No safety to any . 7. Plantations are nipt in the bud . 8. The victory is to be lamented . Vses . COncord and agreement is the health of a State ; and when a State is in health , their little , yea their least things grow , and grow prosperously : Concordia parvae res cresunt ; their little number and learning , their little estate and traffick , yea their religion and good manners , all grow : But sedition is the sicknesse that infeebles their strength , so that no person in his place can well performe his duty ; it pines away their comfort , and convulsions them into an irregular motion : sedition doth so much ; I , but Civil War is a sicknesse unto death , yea the death it selfe of a Common-wealth . Hence your ninth Position . Civil Wars produce ruinous fatal Turnes and changes . Farewel all publick life , activity and comfort , when Civil wars prevaile . A State may live and live gallantly in a war-faring condition , as in Holland ; l , but it is the States of the Vnited Provinces ; Their arrows must be tyed together among themselves , though headed to wound their adversaries . A Kingdome divided against it selfe cannot stand . See this in these eight passages ensuing . 1. Civil war destroyes government ; That which you heard was set up by Christ , and so much for the good of the World , is here taken away . We may justly take up a bitter lamentation , to see the Magistrate and Officers of justice and peace to be despised . Lam. 2. 6. In the indignation of his anger he hath despised the King : here , here , is that sad state of B●llum omnium contra omnes , a war of all against all ; as it s spoken of Ishmael , Gen. 16. 12. His hand against every man , and every mans hand against him ; so here : but most deplorable it is to see those who beare the sword of justice slighted , put down , abused . The honour of Citizens and people , is collected into their Magistrates , Judges , and Justices of the Peace ; but here in Civil wars , it is buried , laid in the dust . 2. Equity and Laws , are not heard in Civil wars : Those Laws that guide men to their edification and peace , are not regarded . Silent leges inter arma : The Laws are silent when weapons speak . — Barbarus Hostis Vt fera plus valeant legibus arma facit . The barbarous souldier makes weapons more prevaile then Law : Let the law speak never so much reason , peace and profit , yet they slight it : Now will and lust is law , lawlesse law ! We pitty men in Bedlam , in their frensy fits , deprived of reason , acting more like beasts then men : In Civil wars , insaniunt omnes , all men are mad , cutting their own throats , slaying the life of all their comforts at once . Laws are Gods wisdome , found and held out by men for our good : but how little is God or man , their wisdome or our own good regarded here ? Nothing but oppression and unjustice , pillaging and plundering is looked after . Terras Astraea reliquit . Judgement is turned away backward , and justice standeth afar off ; for truth is fallen in the street , and equity cannot enter . 3. Civil wars slayes Religion and Devotion : Victa jacet pietas . You shall meet with oathes , cursing , raging , railing , but no prayer ; they fight and destroy , but call not upon God. — Fugêre pudor , verumque , fidesque , In quorum subiere locum , fraudesque , dolique , Insidiaeque , & vis , & Amor sceleratus habendi . Modesty , truth and faithfulnesse , are fled away , and cozenage and deceit are come in their place . Let the faithful servants of Christ cry aloud , and not spare ; tell them again and again of their sins and transgressions ; yet who believeth their report ? Let me allude to that in Lam. 2. 6. They violently take away the Tabernacle , and destroy the places of the Assembly , and cause the solemne Feasts and Sabbaths to be forgotten in Sion , and no remembrance of any thing but of their Abominations . 4. Down fall Learning and Trading , which maintaine the glory of a Nation : alas they are now quite dead . Study of Tongues and Arts , Philosophy , Divinity , the Secrets of Nature , the Mysteries of the Gospel , are now laid aside . The Methods of training up Children to be serviceable in Church or State , are undervalued . How extensive is this evil , that reacheth the child unborn , who hath cause to curse it , in that it shall want good education ? Men now had rather have bare shops , then shops well furnished ; their shops empty , rather then full for an enemy : The Husbandman will not plow , when he hath not hopes to reape ; or sow those feilds which he thinkes Horse or Foot will trample or eate up . — Non ullus aratro Dignus honor , squallent abductis arva colonis , Et curvae rigidum falces conflantur in ensem . There is now no respect to the Plough ; the feilds lie fallow , because the husbandmen are taken away , and crooked sickles are turned into cruel swords . Merchants are now embargoed , they cannot receive their returns , because they are surprized by the way ; and they are unwilling to send forth , least they should adde to their surprizers . 5. Civil wars make a rich people poor , and a strong people weake : Divitiae sanguis reipublicae . Riches are the blood of the Common-wealth ; but these wars strick so in that veine , that the Common-wealth even bleeds to death . Trading being stopped , hinders the coming in of wealth ; and Souldiers will take care to ease you of what you have : It s not any good cause , but money that many fight for . Souldiers of fortune , or rather without fortune , would not care if both sides were beaten and undone ; so they might have to swill and pipe , to hunt and whore withal . Mistake me not , I abhor to reflect on honest Commanders or souldiers : I believe our Nation can produce the most and best of them in the World ; and which is a wonder , souldiers being used to take away what is precious ; God hath engaged us to that rank of men for all the precious things we do enjoy : But yet we know all are not so ; and that many Families can speak by sad experience . 6. No safety to any in war : Nulla salus bello ; so much is that great Law inverted , that now Destructio populi suprema Lex ; Not the safety , but the destruction of the people , is the great Law. Their work and businesse is to slay and burne , pluck up and pull down , ruine and destroy . How many Countries , Towns , Villages , Families and Persons , have we known desolate and without inhabitant ? How many stately Edifices , the seats of Noble Families , have we seen levelled with the ground , and the owners know them no more ? Behold the justice of an avenging God ; do not some of the members of the greatest Family that was in our Nation , wander like Vagabonds , from one Country to another , being burdensome where ever they become ? and enjoy nothing of all that their Ancestors possessed , but possessed their wickednesse . How many of both sides complain that they are undone ; some by their enemies , others by their friends ? I know my selfe where a good Gentleman suffered more in one night , by some of his own party , then some of his neighbours paid in some years Cesses . 7. Good Plantations which are the children of the Common-wealth , that swarme out from them and hive in a forreigne Country , how are they nipt in the bud , by Civil wars ? They are gone from you , but so as they cannot live well without you . Methinks I hear those many thousands of precious souls in New England complaine , that they are forced to goe too like the Natives , almost naked , and all because they cannot have cloaths from their friends , who were wont to send to their refreshment ; and now they here need what formerly they spared them . Harke , harke , the cry of Virginia , Barbados and other places , who say ; God is good to us in giving us Commodities , but we have no Market for them ; your wars obstruct our returns . If you will not regard the cry among your selves , yet let the cry of many thousands of us , so many leagues off , ring a peale in your eares . Oh for Gods sake , for truth sake , for yonr enemies sake , agree agree : Will you at once destroy your selves , and kill us at this distance ? The Lord awaken your hearts , and soften them to a speedy setled composure . 8. Lastly , even the victories of Civil wars are much to be lamented . In other victories men use to ride in Triumph ; but sad , sad is the Triumph here ; whom have you overcome ? not strangers or forreigners , but your Brethren ; such whom formerly you lived and rejoyced with , bought and sold with ; nay it may be fasted and prayed with ; and now these you have cut off . How little did the Children of Israel Triumph Judg. 21. 6 ? They repented them for Benjamin their Brother , and said , There is a Tribe cut off from Israel this day ; so true is that saying , In bellis civilibus nihil miserius quamipsa Victoria . In Civil wars nothing more miserable then the Victory it selfe . 1. Learne hence to admire the exceeding goodnesse of Gods gracious providence , that we who have been so many years under such severe wars , are yet a Nation ; after so many seiges , pitched battles , daily fightings and skirmishes , in one , in another County , nay almost in all Counties of the Nation : and in one Nation after another ; In Ireland , Scotland and England , by Sea and by Land , that we are yet a live Nation ; and a Nation enjoying much more Peace , Plenty , and Liberty too , I say more then other Nations ; liberty of person , state , and which is most of all , of Conscience : Oh blessed , for ever blessed be our gracious God , that although we have had this woful division , as yet he hath not given us up to the desolation ; to a wilderness state as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , Math. 12. 25. Erect monuments of his mercy , and let your children know how great things God hath done in your dayes , for them and you . 2. Consider how much you are engaged to those in present power , by whose care and counsel , as instruments in Gods hand , it comes to passe that these wars break not forth again . We that live on the Sea Coast observe , that though the winde be laid , and the storme over , yet there is an unquietnesse in the waves for some time after a storme . God that rideth on the heavens for our help , and in his excellency on the skie , hath calmed our storme : yet alas ! how many spirits still boyle unduely ? how ready are men to renew another Civil war ? and are we not beholding to their wisdome and power , that prevents such sad returns ? Oh be still , be still ; let not God heare your murmurings , and repinings , and sad not those whom God makes means of your safety and preservation . 3. We should look on some inconveniences as eligible , when they be in a way to prevent what is fatally ruinous . T is true , Excise is heavy , and Taxes burdensome ; but is not Civil war worse ? It s impossible to conceive the management of publick affairs without publick expense ; and is it not great weaknesse to grumble at that which is so just and necessary ? But it may be you complain you are over-cessed , dealt unequally withal ; suppose that ; but is that so bad as to have all taken , and nothing left you ? I , but this was not so in former times ; nay it is worse now , then it was then ; we grumbled at a little Ship-money , at Court and Conduct-money ; alas that is but a flea-biting to what we feele now . But do you not feele enough ? but would you feele more ? who brought you into this condition ? had not your selves the greatest hand in it ? and will you complain for what your selves have brought on your selves ? It would refresh the hearts of those in place to finde you in such a condition of safety , as that these charges might be spared ; but till that time come , they should not be faithful to you , to take them off ; nor will you doe your selves right , except you beare them . 4. It should be far from us to begin , promote , or abet any Civil war : It shews the highth of the wickednesse of our quarrelsome spirits , that rather then you will not be fighting , you will devour one another : Saevis inter se convenit Vrsis , feirce Beares agree among themselves . Far be it from you , to make or take up causes of breaches among your selves ; doubt not , you will finde more then enough abroad : why will you sad the heart of your friends , and rejoyce your enemies ? Oh tell it not in Gath , and publish it not in the streets of Askalon , lest those that hate you hear it and rejoyce . Surely the divisions of Ruben cause great thoughts of heart . How good and pleasant were it for Brethren to dwell together in unity ! that would be as the precious diffused oyntment , a refreshing dew , which hath a commanding blessing , yea life in it . What ? What evil have good and wholesome Laws done you , that you take a course to break them ? is that the requital for all the provision and protection you have had by them ? will you pluck up your fences and lay your inclosures common ? Magistrates , as well as Ministers , are called Shepherds , and both watch over you ; one for your spiritual , the other for your civil good : and will you damp and discourage them ? will you tempt them to fling off all ? or if they hold their charge , must it be with a burdened minde ? Call to minde your Religion , your Religion : is that nothing to you ? can you think to have a religious being , when it s in dispute , whether you shall have a being or no ? can you finde your Oratories in the Campe ? or your Christian , sweet Christian meetings in their courts of Guard ? Will the swearing and cursing there , teach you to pray and praise ? Can ambition , lust , impudence , coveteousnesse , luxury , revenge , cruelty , envy , violation of covenants , feare , sorrow , please you ? Is not the voyce of your sweet singer of Israel better then the roaring of Canons , and beating of Drums , and sounds of Trumpets ? is not the still voyce of the Bridegroome more pleasant , then Arme , Arme , Horse , Horse , away , away ▪ they come , they come ; fall on , fall on ? How do you like your thin Markets and Shops , and your Ships to be laid up ? and the tidings that your Vessels abroad came within sight of land , and yet were surprized , or sunk by the enemy , and so never came home ? Should it not greive you to be made poor , to make your enemies rich ? that Shops and Ships , Chests and Bags , should be emptied for them that will never give you thanks ? But why do I mention these things ? What is estate to life , and the losse of your goods to the continual feare and sorrow that you were in night and day ? When you are at home , every knock at your door renews your fears , that others are come to take away that which the former company left . Deare loving Wives , have you forgot the feares you were in for your careful Husbands ? Parents ; surely you will remember your sorrows for your sons , of whose death you daily expected tidings ; and the feare for your daughters is not yet off : you feared least they should be abused to the lust of a wicked villaine . I should offer violence to your ingenuous resolutions to urge more arguments ; you are sufficiently instructed in the evil of these wars ; I onely beseech you to remember what you have seen and felt . And now , one word to you who are the Saints of the most High : You have a God to goe unto , a Throne of grace open ; he that is King of the World , and Lord of peace and war , is your Saviour : oh to your weapons , you prayers and teares , that peace and truth may be in your dayes , and in your childrens after you . Oh let not your hearts be at a distance one from another , or from this praying work . Beset the Throne of grace , ring a peale of prayers in the eares of the Almighty ; lay hold upon him , and wrastle with him , give him not over till you prevaile ; It s of great concernment what you come to him for ; it s his interest as well as yours ; it s not the good of some , but the good of all you come for . Oh then make haste , make haste , prostrate your selves humbly before him ; for you will God accept , and your voyce will be pleasant , and your countenance comely before him . CHAP. XVII . Handles the tenth Position , That Neighbour Princes fall off from us , or come forth against us when we are imbroyled in Civil Wars : This is explained in shewing , 1. That God hath bounded all Nations . 2. Confederacy is needful for a Nation . 3. It s of great concernment with whom you confederate . 4. Islanders have more liberty therein then others . 5. We may break with our confederates . 6. They may breake from us . 7. They may be destroyed . 8. VVe may break at home , though we have peace abroad . 9. Our distractions tempt our confederates to fall from us . 10. And opportunes our enemies to invade upon us . Vses . CIvil Wars do not onely cause turnings , but overturnings , and of that which is nearest and dearest amongst us . It sets the father against the son , and son against the father , one brother and friend against another ; but that is not all , it extends likewise to incite Neighbour Nations against us ; and this leads us to consider the tenth Position , That Neighbour Princes fall off from us , or come forth against us , when we are imbroyled in Civil wars . We cannot open the many and wasting evils which attend Civil wars ; one and not the least , is the unfaithfulnesse of Neighbour Nations : which that you may the better conceive , we shall thus explaine . 1. That God hath bounded and limited Nations in their territories , as well as particular persons in their posses●ions . Acts 17. 26. God who hath made of one blood all Nations of men for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitation . Out of which place I observe four things . 1. That God makes Nations of men as well as men ; that is , that he continueth so many Families and Persons together as make a Nation . 2. Hemakes them to dwell on the face of the earth ; that is , makes them to reside , work and continue in one place , and not to be shifting and wandring up and down : Habitare est plus quam morari : To ●well is more then to stay in a place ; for it s to stay so as to lay forth a mans selfe in a setled constant way . 3. That he appoints their dwelling ; that is , that Nation for this place , and another Nation for another place , and a third Nation for another place : this is plain from Deut. 2. 5. Meddle not with the children of Esau ; for I will not give you of their Land ; no not so much as a footbreath , because I have given Mount Seir unto Esau for a possession . 4. God bounds their habitations ; hitherto they must come and no farther ; thus much they must have and no more . The children of Israel must have so much and no more ; and the children of Esau , so much and no more : and what Israel hath , Esau must not meddle with ; and what Esau hath , Israel must not meddle with : and thus one Nation borders on another , and one Island is neere another . 2. Confederacy is as needful for a Nation or Kingdome , as for a Family or person : Vae Soli : wo to him that is alone , is extendible to a Nation ; wo to a Nation that is alone . Tyre and Sidon was nourished by Herods Country , Acts 12. 20. and therefore they conclude a Peace with him . As in Gods dealing with men , he hath given some of his gifts to all men ; all to none ; So in Countries , God giveth to one that which another wanteth . Thus Spain hath Wine and Fruits ; England Wool and Cloth ; that so there may be mutnal intercourse between Nation and Nation . Thus their was a League between Solomon and Hiram , 1 Kings 5. 12. and between Asa King of Judah , and Ben-hadad King of Syria , 1 Kings 15. 8 , 9. 3. It s of great concernment what , and with whom confederacy is concluded . Judg. 2. 2. Ye shall make no League with the inhabitants of this land ; ye shall throw down their Altars : The Psalmist gives the reason , Psal . 106. 35. They were mingled among the Heathen , and learned their works . God likes not league with Idolaters ; and why should we ? But if wisdome and necessities of State urge a Peace for a season ; yet why , oh why , should the subjects of this Nation , while they are conversant about their lawful occasions , be liable to that bloody cursed Inquisition ? they are hindred to declare what God hath taught them of his truth , and exposed to exceeding cruel dealing . It is one of the plots of Antichrist to continue their Subjects in superstitious darknesse , and to shut out all light they can . I am confident that God will pluck it down , although all the craft and interest of Jesuites be put forth to maintain it . 4. Islands have more liberty of choyce as to their confederates then they that live in a Continent : They are immediately bounded by the Sea , others by Frontier Towns. It may be God hath separated us in this Island of Great Brit●aine from all the World , Toto divisos orb● Britannos , that so we of this Nation might not be unduely fettered by confederacy , but act more freely for him . I finde in ●ambden that Regnum Angliae , Regnum Dei : the Kingdome of England is called Gods Kingdome ; because none seeme to care for it but God. And doth God take care for us ? Surely we should then care for him , and his interest , and we need not care or feare what men can do against us . 5. It s possible we may have cause to break with those with whom we have been confederate , as we did with Scotland ; and this will produce great change . How neer were we and the Scots in League ? We were Brethren that covenanted , fasted , and prayed together , engaged and fought together : but if they will be our Lords , which were our friends ; if they endeavonr to beare rule over our Land , and Consciences too ; and if we cannot bow down and let them tread upon us , they will then by an Army seek to force it . Wonder not if we endeavour to defend our selves ; and so break from them . 6. It s possible some may break unjustly from us , as our Brethren of Scotland did , and not they alone , but others also : The Lord forgive our Brethren of Holland , and lay not their unkinde dealing to their charge . They gained mnch by our losses ; many of our ships which should have come to our Ports , were consigned to theirs : but this contents them not , they thought to have been our Masters . I shall never forget their vaunting appearance in Dover Road ; and withal Gods goodnesse in lowing and scattering of them then and there . 7. Those with whom you are in league may be devoured by their adversaries , and then so much of your hedge is broken . I wish our friends so well , that I would never have them fall out among themselves , and so make themselves a prey to their adversaries : But such a thing may be ; and if it should , would it not produce new Counsels and Actions , new Turnes and Changes among us ? 8. It s possible notwithstanding all your Unitings and Leagues abroad , you may be disjoynt at home . We had peace with France , Spain , and Holland , when we had War in England : and how little could their interposition effect our agreement ? Nay our Union remotely did occasion our dissention , while those in power plotted to be like those with whom they were in league , to be as absolute over us , as they over their Subjects : did not their actings to this end produce their Tyranny , and our Misery ? Little may we expect 〈◊〉 strangers , when we are not wise for our own good : is peace good abroad ? and is it not better at home ? and yet how little had we of that better peace ? 9. This distraction tempts your friends to shake you off : Nullus ad amissas ibit Amicus opes : When wealth is gone , friends are gone too . Now danger is at the door of our neighbours , Damnum immane . They think it possible a prevailing party among us may turne against them , and it concerns them to look to that ; how ever it brings them to a Neutrality , and that increaseth and lengtheneth our divisions , as we found in the temper of the Dutch , before the last War and Peace . There is not onely danger likely , but there is lucrum cessans , a stop of the hope of gain : our neighbours rightly judge , that they can expect little help from us , so long as our troubles among our selves continue : our own condition gives us so full an imployment for our selves , that we cannot attend their interest and their good . 10. Lastly , it opportunes your confederates to become your enemies : Accipe dum dolet , take your fee while the patient is sick , is the Physitians maxime ; it will come shorter and more heavily afterward . Simeon and Levi came on the Sechem●es when they were sore ; and when you are weak , your confederates will strengthen themselves ; they hope for a party within you , when you fall out among your selves ; they expect not onely your weakenesse , but their own strength by it : Divide et impera ; your divisions will make them reigne . Me thinks I heare them cry , On , On , take , persue , for they are divided ; and sometimes God gives one Nation a Commission against another , Isa . 7. 18. I will hisse for the flie of Egypt , and for the bee that is in the land of Assyria . God can as easily destroy a Nation as a person ; He needs but hisse , and the Flie and the Bee come . God may have a controversie against you , and plead it out with you by your enemies . Peace and War are not made so much on earth by Kin●s and Councils , as by God in Heaven . 1. Let us see how little hope or help there is in men . You associate with neighbour Nations , and expect help and friendship from them ; but no sooner are we fallen out among our selves , but they keep at a distance from us : send to them , and you shall have crafty , dilatory answers ; the truth is , they are waiting which party will get the better , that ( if they joyne with any ) they may joyne with the strongest side . It may be you expect Men , or Money , or Ammunition from them ; but a few faire words is the most you shall get . These prove like Jobs friends , like winter brooks , or land floods , Job 6. 15. which overflow when you have no need ; but when the time waxeth warms they vanish : when its hot , they are consumed out of their place . Thus much Rabshekah could tell , Isa . 36. 6. Egypt was a broken staffe , and a reed , which if a man leane on , will run into his hand : And the Lord himselfe saith , Isa . 30. 3. The strength of Pharoah shall be your shame , and the trust in the shadow of Egypt your confusion ; and this we finde verified , v. 5. They were all ashamed of a people that could not profit , nor be an help , but be a shame , and also a reproach . 2. See what wickednesse is incident to Nations , as well as to particular persons ; to wit , to prey upon you when you are in misery , and to raise themselves out of your ruines . Job . 6. 14. To him that is afflicted pitty should be shewed from his friend : and is not the same pitty due much more to an afflicted Nation , from the friends and confederates thereof ? I but , men have forsaken the feare of the Almighty . Did men consider what notice God takes , how those whom he afflicts are dealt withal , they durst not serve themselves on them ; They durst not be like flesh-flies sucking the blood of their neighbours . Zach. 1. 15. is a notable place to this purpose : I am sore displeased with the Heathen that be at ease ; for I was but a little displeased , and they helped forward the affliction . Deut. 25. 17 , 18. The Prophet Moses bids Israel , Remember what Amaleke did to thee by the way , when ye were come forth out of Egypt , how he met thee by the way , and smote the hindmost of thee , even all that were feeble behind thee ; when thou wast faint and weary , and feared not God. I wish some amongst our deare Brethren of Holland , ( to whom I have been engaged , and whom I really love and honour ) would consider , whether something of the spirit of Tyrus ( who parallels them most of any Nation in Scripture ) be not , or hath not been found among some of them . Isa . 23. 18. Their Merchants are Princes , and their Traffiquers the honourable of the earth : Consider I say , whether some of Tyrus spirit have not stirrid too much in some amongst you : of whom it s said , Ezek. 26. 2. Tyrus hath said against Jerusalem , Ah she is broken that was the gates of the people : Fracta est Vrbs portis populosissima ; She is turned unto me ; her Trade and Traffique shall come to me ; I shall be replenished now she is laid waste . 3. Take hence a fresh argument against your Civil war , in that it blasteth all the help , comfort , counsel which you expect from your friends and allies . You shall by those Wars be left alone , to wrestle and tug it out with your own misery . It is a sad complaint we read of , Psal . 38. 11. My lovers and my friends stand aloofe from my sore , and my kinsman stand afar off . I would faine perswade my selfe we have smarted so much , and have not onely been scorched , but burnt in the fire , that we shall for ever dread it : But how is it that we heare , see , and experience the rising of rage , and the undue heart-boyling almost everywhere , in every man ! Will you bare your selves for your neighbours lashes ? will you invite them to your own ruine ? will you gratifie a malicious spirit in them ? Look into France , how nigh was the conclusion of peace between them and us ? and hath not hopes of divisions interrupted it ? Oh! at length , unite your hearts , hands , persons and prayers , that your neighbour Nations may be glad to sue for , and continue agreement with you . 4. Learne hence that it is a curious work to manage publick affairs in time of Civil War. They have many knotty , intricate occasions at home , and they must look narrowly unto them ; but withal they must look abroad too ; prevention of trouble from them abroad is as well to be minded , as easing of it at home . A desperate adversary will not sticke to call in any to their assistance : and rather then they will not obtain their revengful ends , they will invite and wellcome one to destroy you , although themselves sinke in that destruction . Had not they need of wisdome to close with some that they may do good to the publick , and with others that they may doe no harme ? to confirme peace with some , to break it with others ? All Nations imploy their wisest heads in their greatest transactions ; and I know none greater then what presents in Civil distractions , which call for the strength of wisdome . 5. Lastly , fall down before the glorious and gracious God , admire and adore him for his providences and protections over you . Behold he hath busied the neighbour Princes at home , so that they could not intend to fall on you . God set France against Spain , and Spain against France , that neither of them might be against England : Neither France nor Spain intended to contribute to your welfare . We are not ignorant how little good will they beare us , and how they would rejoyce at our haltings : and should not we blesse God who hath preserved us , and walke in the feare of the Lord because of these adversaries ? CHAP. XVIII . Opens the eleventh Position , viz. Hard dealings of neighbour Nations produce forreigne VVars , which arise 1. From the pride and lust of the ruling men in Neighbour Nations . 2. From their desire to be great alone . 3. They draw many followers after them . 4. They reckon our distractions their season . 5. Those who are hardly dealt withal , are very sensible of such dealing . 6. Resolve to deale with others , as they thought to have dealt with them . Vses . EVils come on us as Jobs messengers ; the first had scarce spake , but the second came , and so the third : or like Circles in the water , after a stone is thrown into it ; they come one upon another . It is a sad evil to have Wars at home , and its an addition to that evil to have them abroad too ; yet this hath been our condition which the eleventh Position will unfold . Vnkind and unjust dealings of Neighbour Nations toward a people harraced by Civil war , produce forreigne War. It was so of old between Israel and Amaleke Exod. 17. 8. when Israel were falling out among themselves , chiding at Massah and Meribah , then came Amaleke and fought with Israel . Now a long time after this , it s one of the prime workes that the first King of Israel must fall upon ; and he is commissionated from heaven to it , namely to fight with Amalek , 1 Sam. 15. 3. I remember what Amalek did to Israel , how he laid waite for him in the way when he came up from Egypt . Now goe and smite Amalek , and utterly dest●oy all that they have . We of this Nation were coming out of Egypt Civil and Spiritual ; we wanted not those who dealt unkindly with us then ; and what followed but a bloody forreigne War ? to give you an account of this , Observe . 1. The pride and lust of some ruling men caused those unkind and unjust dealings . When great men are led aside by sqint-eyedaims , and corrupt hopes of advantage ; when they are unduely biassed by their marriage , alliance , and corrupt interest , it layes a foundation of suffering for their neighbours . Some ruling men of neighbour Nations would be great , and they care not How , although war involves all persons , persons of all rankes , and conditions , into the evil and sufferings of it ; yet the beginnings of it are from a few persons , and those the greatest , but not alway the best . They conjecture and contrive great , and it may be , wicked things for themselves ; and others must act them : They would be higher , or greater ; and to make way for that , others must fall and sinke . 2. Those who are great , are desirous to be so alone : they are loth others should rise up to greatnesse by them ; liberty is sweet to them , but they would have others continue in their chains . Holland knows the good and sweet of Liberty ; but if England aspire to that condition , her great ones there will be angry . Excuse my seeming uncharitable thought , if I feare a spirit of envy or malice reigned too much among forreigne powers , together with a Politick feare that we might grow too great for them . Pharoah feared the multiplying of Israel , least they should fight against them , Exod. 7. 10. Malice is the worst of passions , and war the worst of conditions ; and surely the one proceeds from the other ; private quarrels from the malice of low ones ; but the malice of great ones riseth up to a War. 3. These great ( though evil ) Leaders soon obtain many followers . They pretend the good of many , and many are deceived by them ; what with feare and flattery , they engage all under them ; and what was in a few heads before , lies upon many hands now . The followers now speak the language of their first movers ; On , On , the day is ours ; we are strong , and they are weak ; Advance , advance , they will retreate ; what sometime Hamor said , Gen. 35. 23. Shall not their cattle & their substance , and every beast of theirs be ours ? So , shall not their Ships , their Merchandize , their Trading be ours ? and thus they are driven on , and it may be to their own ruine . D●lirant Reges , plectuntur Achivi . Rulers mistake , and the people suffer for it : But now both joyne together , Rulers and ruled expresse the same language ; Down with them , down with them , even to the ground : Let us divert their Trade , surprize their Merchants , stop their goings out and returns , and in the end we shall have their habitations in possession . 4. They conclude that they have a fit season for their rage to break forth in : they would not thus imbarke , but that they think they have a faire winde : they call to minde , that many among us are made desolate , and they can do nothing ; many are sullen , and they will do no more then they are forced unto ; many would act but cannot , many can , but will not . Some are afraid among us ( say they ) and they will act but little , others are desperate , and they will act too much . In fine , they reckon we are all disorderly , and people broken , whose foundations are destroyed ; whereupon they hearten one another , Sit no longer still , up and be doing , up and be fighting , and you shall prevaile . 5. A people under pressures , though they cannot at present help themselves ; yet are exceeding sensible of hard usage . God and good men are mindful of what is acted to those who are in low estate ; they meditate what kindnesse they have done , and what unkindnesse they receive ; what good turns they have done them , which were never requited ; and what wrongs they have received , which they never deserved . It makes them recall the time when their now enemies were low enough , and then they were releived by our help . Now we that helped are low , and those who were helped by us presse us down lower . Oh ingratitude ! there is sure a God in heaven that will do right , and we waite his time ; yea he is and hath been gracious . 6. Those who have been pressed , resolve ( if ever they recover ) to do to them , what they intended to others . We are not so dead and buried , but we hope to rise again ; and then expect your own measure , full , heaped , pressed down , and running over . You would have destroyed us if you could ; can you think it too much if we have your thoughts ? Nay , you were not a long while changed in your minde ; can you think it unreasonable for us to defend our selves ? Judg. 8. 6. The Princes of Succoth would not give bread unto Gideon's Army ; but what answer makes he verse 7 ? When the Lord hath delivered Zeba and Zalmunna into my hand , I will teare your flesh with the thornes of the Wildernesse . It is foretold to to be the complexion of the last times , Luke 21. 9. Ye shall heare of Wars , and Commotions ; Nation shall rise against Nation , and Kingdome against Kingdome , which we have seen verified in our times . 1. Doth unjust dealing of Nations , &c. Behold here the spreading nature of sin , it infects Nations as well as particular persons , it mingles with State affairs , yea the concernments of many States , and perplexeth them all . Sin is as extensive in the sorrow it brings , as in the defilement : National sin and injustice brings in National War ; and that is plague enough . 2. One and the same Nation may be liable to trouble upon trouble , as well as a particular person . The Position tells us of Forreigne as well as Civil Wars , and one following the other , on the same people . A people harrased with Civil war , and not free from Forreigne : How humble should Nations be who are thus at Gods mercy ? how great is that God that hath Treasures of vengeance to spend upon Nations , as well as upon particular persons . ? If our Civil wars purge us not , reforme us not , occasion not our return to God ; he can follow it with a Forreigne War ; and when we think our war at home is past , and cry peace , peace , suddainly he can send an Alarum of war from a neigbour Nation . Oh that men would learne to feare the Lord for his greatnesse , and stand in awe of his judgements . 3. Learne here that Forreigne war is an appeale to God ; nay all war is no lesse in its nature ; we are not fit judges , for we are parties ; nor are our neighbours fit judges , for they are parties as well as we . Our warfare is the strong pleading of the cause on both sides ; the deciding of the cause , by being Conquerers or conquered , is onely in Gods hand : How serious should men be in matters of War , when God is thus appealed unto in it ? 4. I cannot but here minde you of Gods fatherly goodnesse . It was his goodnesse as you heard to keep us a people alive in our Civil war ; and it is no lesse his goodnesse that after our Civil war , when we were weake and tired , and then had Forreigne War fall upon us , that that did not utterly ruine and destroy us . Praise the Lord oh my soul , and forget not all his benefits , who redeemeth thy life from destruction , Psal . 103. 24. CHAP. XIX . Concludes with Pos . 12. That Christ will deale severely with the Rulers of the Earth , 1. Because they are in Covenant with their people . 2. That Christ may appeare no respecter of persons . 3. That his wisdome may out shine their king-craft . 4. That Satan may be overcome in the World. Vses . CIvil and Forreigne Wars have brought us to a low estate , pressed us very sore , we cannot help our selves , and others will not help us ; a world of iniquity and misery is incumbent on us by our wars at home and abroad , and the hand of the Rulers of the earth hath been deep in all this ; is there none to look after them ? yes sure ; consult with the last Position and that will tell you . Jesus Christ will deale in severity with the Rulers of the Earth . 1 Chron. 16. 21 , 22. He suffered none to doe his people wrong , but reproved Kings for their sakes . Psal . 76. 11 , 12. He looseth their loynes , and strickes them thorow , cuts off their spirits and casts contempt on Princes . Job . 12. 21. He profanes their glory , and spoiles all their excellency , and layes their honour in the dust . Isa . 20. 23. He bringeth the Princes to nothing , he maketh the Judges of the earth as vanity : they seemed the most stable beings on earth , having all that flesh and blood could contribute to maintaine them , but he brings them to nothing . Isa . 3. 14. The Lord will enter into judgement with the Ancient of his people , and the Princes thereof ; for ye have eaten up the Vineyard , the spoile of the poor is in your houses . Jer. 34. 21. Zedechiah King of Judah , and the Princes , will I give into the hands of their enemies , and into the hand of them that shall seeke their life , and into the hand of the King of Babylons Army . Isa . 41. 25. I have raised one from the North , and he shall come upon Princes , as upon Morter , and as the Potter treadeth clay . Rev. 19. 17 , 18. The fowles of Heaven are gathered unto the supper of the great God , that they may eate the flesh of Kings , and the flesh of Captains . This his dealing manifesteth him to be King of the World , and the Author of the great Turns and Changes here beneath . Dan. 2. 20 , 21. Blessed be the Name of God for ever , for Wisdome and Counsel are his , and he changeth the times , and the seasons ; He removeth Kings , and setteth up Kings . See the Reasons for this dealing of Christ . 1. Kings are in covenant with their people , and their great Trustees . 2 Kings 11. 17. Jehoiadah made a Covenant with the King and the people : But how little they keep their covenants , experience sadly tells us . They covenant to maintaine wholesome Laws , and the just Rights and Liberties of the Subject ; but how little are either regarded by them afterward ? They covenant to make the safety of the people , and not the fulfilling of their wills the greatest Law ; but how little is that minded ? when the least income of their interest shall indanger publick good , when they are in competition . Now Jesus Christ he is The Amen , the true and faithful witnesse , and hates all unfaithfulnesse ; they think they may play fast and loose ; they see none to put their bonds in suite ; I , but Christ in that case , will enter an action against them , and cast them , and make them pay all costs and charges . 2. Now in this his severe dealing with earthly Rulers , Christ appears no respecter of persons . Job . 39. 14. He accepteth not the persons of Princes , nor regardeth the rich more then the poor : he is as exact in government , as he is in teaching . Luke 20. 21. Thou teachest rightly , and acceptest no mans person : and 1 Pet. 1. 17. He judgeth every man according to his works , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without respect of persons . He values not those gingles and trappings of power , greatnesse , and honour : Righteousnesse with him shall be owned in the least and lowest ; but wickednesse shall not be spared in the greatest . 3. By this dealing Christ makes his Wisdome to out-shine their King-craft and carnal Policy . Isa . 11. 2. The spirit of wisdome , understanding , and counsel rests on Christ ; not onely is in him , but in him as the proper place of them , they rest in him . Rulers have all the advantage of breeding , and example to make them subtile , they have all that the strongest wits can present them with : Their interest makes them serious , their malice quick-sighted , and their experience setled in their way : This is their businesse , they make it their ●●rke to mind and follow it . Psal . 2. 2. ●he Kings of the earth set themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●●unt , Simul faciunt stare , they make it stand together . Vires omnes & studia & conatus conferunt in Dominum , saith Vatablus . They employ all their forces , studies , and endeavours , against the Lord : The people , they rage and imagine a vaine thing ; they are led by passion , and phantasie , which things are soon gone ; but your Kings and Princes proceed more sollidly ; The Rulers take counsel together , but for all this solid working , you know what follows , verse 4. He that sitteth in the heavens shall laugh , the Lord shall have them in derision . 4. Christ is to overcome Satan in his own Territories ( as he counts them ) Not onely shall Christ overcome him in spiritual regiment , over the souls and consciences of men ; but Christ must drive him out of the World also , out of his hold in the Earth . Rev. 11. 15. The Kingdomes of this world are become the Kingdoms of our Lord and his Christ , and he shall reigne for ever and ever . Satan in 2 Cor. 4. 4. is stiled the God of this world ; but Christ must ungod him . 1 Cor. 15. 24 , 25. He must put down all rule and authority and power : and surely Satans rule shall not stand , but he will pull it down . 1. Read the sinfullnesse of Kings , through Christ his severity : surely they must be out of measure sinful whom Christ thus brings his wheele upon . God knows , I am no enemy to Governours , nor Governments , nor to that by way of a King ; yet I think Kings are and have been the worst rank of men in the World. Read your own Chronicles , and you will finde you may write all your good Kings in a small Ring . Corruptio optimi pessima : The corruption of the best , is worst ; Kings should be best , and they have the best of Power , Pleasure and Revenues ; but how wofully is all corrupted ? and so much Christ his dealing with them tells you , and you should learne it thence . 2. See the impartial and unspotted holinesse and righteousnesse of Jesus Christ : He will not spare sin where ever he finds it ; He hath vials full of wrath to pour out , when they fill up their measures of sin : When they ripen their sins to the harvest , he will command his Angel to put in the sickle . Christ can suffer them in their wickednesse , and yet have no defilement to himselfe : Laesa patientia fit furor . Patience abused turns into rage ; he will abundantly recompence his patience and longsuffering with the amazing strictness of his just proceedings ! 3. See what to expect , and to what to refer the providences of our present age . Is it not a shaking thought to recal how the talest Cedar that grew amongst us , who was greene and spread his branches far , is felled to the ground : The greatest Family among us laid waste , and the posterity that expected succession , into the riches and honours of their fore-Fathers , are little better then Noble Vagabounds ? I meddle not with the proceedings in that case , but sure I am , In all God is just . God hath begun in England , but he will not end there . I dare not presume to set down times , measures , meanes , and modes of things , which the Father hath reserved in his own hand ; onely this I say , waite but a while , and it may be you shall see The Incestuous house of Austria , the Emperour , King of Spain , France , and the rest of the ten Kings of Europe , which have given their power to the Beast , to come tumbling down ; and if they fall , surely many more will fall with them ; their Creatures , and their Followers , their Courtiers , and their Flatterers cannot stand , but must come down , and with them many more . I perswade my selfe , that those whom God hath set now in power over us do seriously weigh , what Christ hath done and will do , how he is yesterday and to day , the same for ever , for ever ; just and jealous against all wickednesse and ungodlinesse , and that this doth and will work upon their hearts , and cause them to be humble before God , and much in prayer ; to be watchful over themselves and theirs , and others , and to study to do the work of Christ put into their hands , not negligently , but faithfully , not to please men , but Christ . CHAP. XX. Concludes with shewing , How the twelve Positions formerly handled instruct us in our Turns and Changes . WE have opened twelve Positions , and divers things in them . I shall conclude with a very breife instruction , teaching us what we may learne from every one of those Positions concerning our present Turns . Pos . 1. All power is in Christ ; power to raise or depresse Kingdomes and Nations as well as particular persons ; and its little lesse then blasphemy to exclude him from our Turns : If they be for good , he is the Author and preserver of them . If we have Plenty after scarcity , Liberty after bondage , Peace after war : Oh thank him , him I say for those blessed changes : But what if we experience the contrary , darknesse instead of Light , feare instead of Safety , evil instead of Good ▪ yet in these evils Christ is to be owned . Isa . 45. 7. I forme light and create darknesse , I make peace and create evil , I the Lord do all these things : and Amos 3. 6. Shall there be evil in the City and I the Lord have not done it ? Christ then hath his work in City or National good or evil . Pos . 2. All the Kings of the earth reigne by Christ . Kings are the greatest persons of the earth , and cause the greatest Turns and Changes , either to good or evil . How is our feare and sorrow turned into hope and joy , when righteous men are exalted to government ? and what mourning when wicked ones ? Prov. 29. 2. How much of the increase of wickednesse is abated , by their power , care , and example ? and what great cause have Saints to blesse God , when he makes Rulers nursing fathers , and to rule for him as they rule by him ? Pos . 3. Government is set up for the good of the World , and nothing causeth more considerable changes then that doth : it reduceth lawlesse ones to a rule ; ruleth and boundeth excessive desires and actions ; brings in trade and wealth , improvement of creatures , and increase of peace . Pos . 4. Government in the frame of it is apt to change , and doth not that reach us ? Government is a comprehensive word , relating to Princes and people ; and so all change when Governments change ; Laws , Places , Offices , Rewards , Times , and Persons , all change . Pos . 5. Kings and Princes have abused their power ; that is a sad change , a change of what should be best , to worst , of power to abuse of it : of Kings to Tyrants , of Princes to Oppressors . Pos . 6. Sins of Princes tend to break their power . Here is change upon change : Change of Manners by sin , and change of Wholnesse and Soundnesse to a breach . Power cannot break but many things break with it , and many things cannot break but it makes great alteration Pos . 7. Princes being wicked , people grow wicked too ; a woful change indeed , and much to be lamented ; Princes that should rule , become slaves , and that to the worst of masters , their own Lusts ; people that should be under command , to become unruly , and unruly by them that should better order them . Pos . 8. Abuse of power and wickednesse of people adapt to Civil War. Those in power complain of the people , and the people of them in power ; and we have just cause to complaine of both . It s a sad case , that turnes the soul to a wearinesse of the good it doth possesse , and to a loathing its own peace . Pos . 9. Civil Wars cause fatal Turnes . They turne , and overturne ; all Turnes are in the bowels of that one : our many years sad experience hath taught us ; we were full , but soon emptied , we were high , but brought low ; we were in safety , but soon rapt into feare . Oh that our hearts might turne after all these Turnes upon us . Pos . 10. We fall out one with another , and our neighbours fall out with us both . How do they laugh at us , and seek to raise themselves out of our ruines ? Is it not hard when those you thought would help you , at best are Neuters , stand still and look on ? Truly , we may thank our selves , for putting them on that temptation . Had we kept together , Pos . 11. They would have been as formerly : But now they are in armes , their War-ships rigged and manned , and now the Seas must be as bloody by a Forreigne War , as our Land had been by a Civil : Dreadful Turns and Changes when both land and sea are bloody ; And surely Christ Pos . 12. will inquire after all that blood , whose blood , how much blood , for what cause , by whom , in what manner , and when it was shed . The Judge of All shall appeare in his righteous judgement , and then wo be to the wicked , crafty , cruel , great ones of the World. CHAP. XXI . Shews the Turns that befal Nations from the consideration and working of Christ as King of Saints , in 12. Sections . 1. Jesus Christ is King of Saints . 2. He hath this honour upon his sufferings . 3. He puts forth his power as King of the World for his Saints , over whom he is King in a special manner . 4. He must have more visible glory in this World. 5. All governments will prove bitter , that Christ may be embraced as sweet . 6. Christ pours out a mighty spirit of prayer on his people , which he will answer . 7. He shall have a willing people in the day of his power . 8. Some of the Kings shall be among that willing people . 9. Christ having great works to do , will notably stir up the spirits of Princes and people . 10. The great work of the last dayes shall be to exalt holinesse and righteousnesse . 11. Saints shall have Conquests over their adversaries . 12. These Turns shall be by degrees . WE have seen Christ on the Throne , and the World under his feet , and what he works as being Lord paramount of the earth : Let us now raise our thoughts and hearts unto a farther consideration , and behold the Turns of the World from Christ , as King of Saints ; and that your thoughts may be more collected , I shall represent you in this Chap. with twelve Sections . Sect. I. Jesus Christ is King of Saints , as well as King of the World. God the Father glories in this , that he hath set him his King upon his holy hill , Psal . 2. 6. Let the Kings set against him , and seek to break his cords ; all their power and malice cannot in the least unsetle him . Psal . 110. 4. He sweares and will not repent . God the Father is fully satisfied in the great glory put on Christ , so as he will never have a recoyling thought concerning it . It s the blessed burden of the Song of Moses and the Lamb , Rev. 15. 3. Just and true are thy ways oh thou King of Saints . And let wise and holy Daniel tell you what work this makes , Dan. 2. 44. His Kingdome shall break in pieces and consume all these Kingdomes , and it shall be for ever . Sect. II. Jesus Christ hath this high honour of being King of Saints upon his sufferings . The 22. Psalm is a Psalm of Christ and his sufferings , as appears from v. 1. to 22. The meek shall eate and be satisfied , and the Kingdoms of the Nations shall worship ; yea the fat ones upon earth , v. 25. shall eate and worship : and the ground you have , v. 28. The Kingdome is the Lords , and he is Governour among the Nations . Phil. 2. 7 , 8 , 9. He made himselfe of no reputation ( though he were in the forme of God ) yet , he took on him the forme of a servant ; thus he humbled himselfe , but God highly exalted him : and upon this follows , a Name above every Name , the bowing of every knee to him , and the confession of every tongue , That he is Lord. It is a proper honour due unto him from these his sufferings , that is , such an honour as had not accrewed to him if he had not suffered . Jesus Christ had experience of many Turnes in his sufferings ; Now his glory shall correspond with his sufferings , and not be in one straine or streame , but in diverse Turnes and alterations . Sect. III. Jesus Christ puts forth His power he hath as King of the Nations , for his people to whom he is King of Saints . 1 Chron. 16. 20 , 21. When they went from Nation to Nation , from one Kingdome to another People ; He suffered no man to do them wrong , yea he reproved Kings for their sakes . He must be King of the World , that he may be their King , that in their wanderings he might help them ; and if Kings oppose them , he as King of Kings will reprove them . Rev. 12. 16. The earth helps the woman : The world helps the Church . Christ makes the Goths and Vandales break the Arrian faction , by which the Dragon sought to carry away the Church . Isa . 43. 14. Thus saith the Lord your Redeemer , For your sakes I have sent to Babylon , and have brought down all their Nobles . Jehovah , considered as the Redeemer , and holy One of Israel , puts forth his power as he is King of Nations , and makes it subservient to that power he hath as he is the Redeemer of his people . He sends to Babylon and brings down all their Nobles : there he appears King of Kings , but it s for their sakes , for Israels sake : there he appears the holy One , and their Redeemer , the Redeemer of his holy ones . Sect. IV. Jesus Christ shall have more visible glory in this world then ever hitherto he hath had , the glory of this relation , of being King of Saints . His Subjects appeare in this world as Saints ; they here shine as lights in a dark world , and the world hates them because they are Saints , holy ones ; because by their holinesse they convince and condemn the world : and do they appeare for Christ , and will not Christ appeare for them ? They appeare for him visibly upon earth before men ; and Christ will take to himselfe his great power ; and Dan. 7. 22. Time shall come when the Saints shall possesse the Kingdome . He had a government over Israel , so as he had not over other Nations , and the Nations knew it . Exod. 14. 25. Let us flee ( say the Egyptians ) from the face of Israel , for the Lord fighteth for them . Deut. 32. 31. Their Rock is not as our Rock , even our enemies themselves being judges : And surely Christ shall again appeare to have the government of Saints , and Saints shall know it more , and their enemies too , when he shall be revealed from heaven to take vengeance on them that know not God : and 2 Thes . 1. 10. shall come to be glorified in his Saints , and admired in all them that believe . Thus Rev. 15. when Christ sends his last plagues , in which are filled up the the wrath of God on his Churches enemies , then is Christ honoured , v. 3. as King of Saints . Sect. V. Bitternesse doth and shall mingle with all Governments among all Nations , that so Christs Government may be rendred sweet . Look on Governments by single Persons , or by Councils , in Kingdomes or in Common-wealths ; look on this or that form of Government whatsoever it be , you will finde so much weaknesse and wickednesse , so much corruption , self-seeking , and undue exaltation of themselves breaking forth , as that men will be weary of it . To maintaine their pride , you will finde men apt to oppresse ; to maintaine their oppression , you will finde them dextrous either to straine or new coyne Laws ; and so far from removing heavy burdens , that they will lay more on . Observe , observe narrowly , and you will meet with such undue biassings in them that rule , to their friends , kindred , relations and interests , that due deserving worth cannot mount to preferment : Look on the right or left hand , you will finde no helper : oh how wellcome will Christ be in such a conjunction of affairs ? When he was to be borne into the world , he stay'd till men had made void his Law , till the Pharisees by their glosses and traditions had made the word of God of no effect : and when he shall come to take the Kingdome to himselfe , is shall be when men have corrupted , and so inbittered all rule and government . Israel must be under hard Task-masters that make them serve with rigour , before Moses and Aaron can be hearkned unto . Rev. 17. 13 , 14. The ten Hornes , that is , the ten Kings of Europe , give their power and strength to the Beast , and make war with the Lamb ; that is the condition of Governours before Christ come : But the Lamb shall come and overcome them , for he is King of Kings , and Lord of Lords , and they that are with him , as called , and chosen , and faithful . Sect. VI. Christ pours out on his people a mighty spirit of prayer which he in his government as King of Saints , returns a full answer to . The prayers of Saints are Christ his spirit breathing in si●hts and groanes , and making a voyce of supplication . Now surely he understands his own voyce in them , and will heare his own spirit : When God rejected Saul , Samuel is commanded not to pray for him , 1 Sam. 16. 10. It s a sad thing , when those in authority fall out of Saints prayers , or when Saints pray against them , not for them . 1 Tim. 2. 2. We must pray for Kings , and all that be in authority ; and surely it is fatal and ominous when Gods people justly indite Princes , and plead as Ananias against Saul , Act. 9. 13. Lord , I have heard by many of this man , how much evil he hath done to thy Saints . When the soules under the Altar cry , Rev. 6. 10. then v. 12. Behold a great Earthquake : little do you conceive what great Changes Saints prayers make . Rev. 5. 8. The four living creatures , and the four and twenty Elders , which is the resemblance of a Gospel-Church ; the four living creatures representing the Officers , and the four and twenty Elders the Brethren of the Congregation : now these are said , to have golden vials full of odors , which are the prayers of Saints . Now these via●● of prayers fill the vials of wrath , Rev. 15. 1. God assumes it as his high prerogative to break the arrows that flie , and wound afar off ; to break the sheild that should defend , the sword that wounds neer at hand : He breaks Arrows , Sheild , Sword , Battle , All ; But where ? It s in Salem , in Sion , where Judah knew God , and Israel greatened his Name ; It s there , there , where his people cry to him , Psal . 76. 3. Sect. VII . Jesus Christ shall have a willing people in the day of his power , Psal . 110. 3. Oh! strange what a Turne will that be : oh how backward are men now , and to nothing more backward then to holinesse , and holy things , when they come forth in their beauty . I , but Jesus Christ shall have the day of it , and it shall be the day of his power , the day wherein his power shall be gloriously manifested , and subjected unto . Isa . 49. 19 , 20 , 21. The land shall be too narrow , by reason of the inhabitants . The children shall say , the place is too straite for us : give place to us , that we may dwell ; yea the Church shall say in regard of the numerous addition of Members : who hath begotten me these ? seeing I have lost my children , who hath brought up these ? Behold I was left alone . That is a remarkable Prophesie and Promise in Ezek. 36. 37 , 38. I will increase them with men like a flock , as the holy flock , as the fl●ck of Jerusalem in her solemne Feasts : So shall thy waste Cities be filled with flocks of men , and they shall know that I am the Lord. Sect. VIII . Some of the Kings of the Earth shall be among this willing people . Oh wonderful ! wonderful ! Kings to become subjects , to be among the people , and the willing people , whom aforetime they most hated ; that is strange , that those who were the greatest enemies , should now become friends ; that those who have done so much against Christ , shall now be active for him . God had of old his David , Hezekiah , Jehosaphat , Asa , and Josiah , good and godly Kings , and he will have some like them again ; outward pomps and pleasures shall be no let to his call and working on them , and by them . Isa . 49. 7. Thus saith the Lord the Redeemer of Israel , and his holy One ; Kings shall see and arise , Princes also shall worship because of the Lord that is faithful , and the holy One of Israel , and he shall chuse thee . Isa . 30. 21. Their Nobles shall be of themselves , and their Governours shall proceed from the midst of them ; He will restore their Judges as at the first , and their Counsellers as at the beginning ; afterward thou shalt be called the City of righteousnesse , the faithful City . Isa . 49. 23. Kings shall be thy Nursing fathers , and Queens or Princesses thy Nursing mothers . Those who have been the persecutors , shall be the preservers ; the destroyers shall prove nourishers ; those that did minde nothing but their pride , and pleasure , they shall now minde the Church and her interest ; They that made the people of God bow down till they passed over them , they shall come , and bow down to the Church with their faces toward the earth . Isa . 60. 16. The Prophet there speaking of the state of the Jewish Church , after their general conversion to Christ , promiseth : Thou shalt also sucke the milke of the Gentiles ; that now accursed people of the Jews shall become blessed ; they are still beloved for their father sake , v. 10. They shall suck the breasts of Kings ; none have been and are so squeezed in all parts of the World where they are scattered , as the poor Jews are ; who , although they enjoy an Old-Testament blessing , and become rich where they live ; yet then those who rule over them use them as we do a spunge that is full , wring it dry : So are they dealt withal ; but now those that sucked from them , shall give sucke to them ; yea , the sonnes of strangers shall build up thy walls , and their Kings shall minister unto thee ; for in my wrath I smote thee , but in my favour have I mercy on thee . Sect. IX . That Christ having great works to do in the last dayes , he will mightily stir up the spirits of Princes and People . When Temple-work was in hand , when the solemne and publick worship of God was to be set up , Hagg. 1. 14. God stirs up the spirit of Zorobabel Governour of Judah , and the spirit of Jehoshuah the high Preist , and the spirit of all the remnant of the people : Marke , it s particularly set down , the spirit , the spirit , the spirit . God had particular work for the Governour , the high Preist , and the people ; and therefore in particular he stirs up their spirits ; oh sweet and blessed work , and blessed spirits ! Zorobabel , Joshua , People , all are stirred , and stirred in spirit , and all work : Zorobabel doth not disdain the work , nor scorne the people ; The people are not crosse to Zorobabel , but all sweetly agree . It was a great work to establish the Kingdome in Davids hand , and then 1 Chron. 12. 18. The spirit clothed Amasa , and he said , Thine are we David , and on thy side thou son of Jesse , Peace , peace be to thy helpers , for thy God helpeth thee . Christ hath Temples now in Gospel-times , as well as formerly ; and there is a great deale of Temple-work , of Church-work to be done now , as well as then ; and God will stirre up the spirits of Governours , Pastors , and People , now , as well as then , and they shall work , and the work shall prosper in their hand . God the Father hath now the Kingdome of David , the Kingdome of his Son Jesus Christ to set up , and it must be strengthened in his hand . God will now cloath many like Amasa , with his spirit , that shall come forth to the help of the Lord against the mighty . Sect. X. The great worke of the latter dayes shall be to exalt holinesse and righteousnesse , in Kingdomes and Common-wealths . Ezek. 37. 23. They shall not defile themselves any more with their Idols , nor with their detestable things , nor with any of their transgressions : But I will save them out of all their dwelling places , wherein they have sinned , and will cleanse them ; so shall they be my people , and I will be their God. This blessed Covenant shall be made good , both to Jews and Gentiles . Joel 3. 17. So shall ye know that I am the Lord your God , dwelling in Sion my holy mountaine ; Then shall Jerusalem be holy , and there shall no strangers passe thorow her any more . These Promises have not received their full accomplishment ; I say , their full accomplishment ; but remaine yet to be fulfilled according to what was laid down in the second Chapter ; The holinesse and purging spok●n of in these Promises , shall not be the portion of Jerusalem onely ▪ she alone is not to obtain this holinesse and righteousnesse , and others left out : But it shall be the portion of other people , the Gentiles also according to the Prophesie of John in Rev. 22. 3. There shall be no more Curse ; then surely there will not be that that causeth the curse , which is sin : so far as the curse shall not be , sin shall not be : But the Throne of God , and the Lamb shall be in it . Now the Thrones of men and of the Beast , the Thrones of prophanesse and Idolatry , are set up ; but it shall not be so then , but his servants shall serve him . Now they serve their own lusts , and the wills of men too much ; but then they shall serve the Lamb Christ ; and how , and wherein ? Psal . 45. 6. The Scepter of his Kingdome is a right Scepter , v. 7. Thou lovest righteousnesse , and hatest wickednesse ; and as Christ loves and hates , so shall his servants then eminently ; they shall have his minde and heart . 2 Pet. 3. 13. We according to his promise , look for new heavens and a new earth , wherein dwelleth righteousnesse . When the new heavens and the new earth shall be righteousnesse , then shall be no stranger there , but a home dweller ; it shall abide there as in the proper seat of it . Sect. XI . Saints shall have notable conquests over their adversaries . Nnmb. 24. 17 , 18. The Star out of Jacob , and the Scepter that shall rise out of Israel , shall smite the corners of Moab : Edom shall be a possession , and Israel shall do valiantly ; out of Jacob shall come he that shall have dominion , and shall destroy him that remaineth of the City . The names of Moab and Edom and the City , hold out the enemies of the Church ; Israel and Jacob , are to be referred to the Israel of God in the Gospel , and his people now , as well as then : and pardon me , if I conceive our late domestick Wars and Triumphant Victories to look this way . Joel 3. 19. Egypt and Edom shall be a desolation for the violence against the children of Judah , because they have shed innocent blood in the land . Egypt and Edom comprehend the enemies of Gods people now , as well as formerly ; and precious in the sight of the Lord is the blood of his Saints . Tremble and be horribly afraid , France , Spain , Savoy , Germany , England , yea all Nations , on whom lieth the heavy guilt of Saints blood ; he that hath a bottle for their teares , will certainly account for their blood ; and who knows but he may now be upon his Circuit , and beginning to repay and to require blood for blood ? Obad. v. 18. The house of Jacob shall be a fire , and the house of Joseph a flame , and the house of Esau for stuble , and they shall kindle in them , and there shall not be any remaining of the house of Esau , for the Lord hath spoken it . Psal . 149. 6 , 7 , 8 , 9. The praises of God shall be in the mouthes of Saints , and a two-edged sword in their hands to execute on them the judgement written ; To execute vengeance on the Heathen , and punishment on the people ; To binde their Kings in chains , and their Nobles in links of Iron : This honour have all his Saints : and this ruine shall all his adversaries have . Hag. 2. 22. I will overthrow the Throne of Kingdomes , and I will destroy the strength of the Kingdomes of the Heathen , and I will overthrow the Charriots , and those that ride in them ; and the horses and their riders shall come down every one by the sword of his Brother . Sect. XII . This Holinesse and Righteousnesse , these glorious Conquests , and these great Changes shall not be all at once , but be brought on by degrees . Thus Moses carries Israel through the Wildernesse , but Joshua brings them into Canaan ; Moses must not do all , nor Joshua : both have their proper works : David provides for the Temple , but Solomon he must build it . Deut. 7. 22. I will put out these Nations before thee by little and little , thou mayst not consume them at once . God works and performes his promises now in proportion to what he did formerly ; and as it was by degrees then , so now , though its possible God may make more haste ; God builds up his people as he destroyes his enemies , and that is by degrees . By the seven Seals he destroyes Heathenish Rome , Rev. 6. By the seven Vials successively the Antichristian Romish party , Rev. 17. So by degrees he will raise his Church . CHAP. XXII . Contains the Vses of the former Doctrine , namely , That Christ is King of Saints . HAving declared Christ in the former twelve Sections to be King of Saints : Give me leave now , to adde a word of application , and that 1. By way of an inviting Instruction . 2. By way of Exhortation . The inviting Instruction you shall finde in these three passages , discovering 1. Christs excellency . 2. The properties of his Kingdome . 3. The glory of his Saints . 1. To shew you Christ's excellency , in that he is King of Saints : None so glorious , and therefore none so desirable as Jesus Christ , Rev. 15. 3. where he hath that high and mighty Title of King of Saints ascribed to him ; he is also called Lord God Almighty , whose workes are great and marvelous , and his wayes just and true . Now to elevate your thoughts to his Excellency , let me set before you these four things . 1. His right and Title . 2. His Qualifications . 3. His Administrations . 4. His Communications . 1. His ●ight and Title , which you shall finde the justest and highest Title : He is no usurper of his Kingdome ; for he hath it by a fivefold right . 1. Of Election . 2. Of Donation . 3. Of Birth . 4. Of Purchase . 5. Of Conquest . 1. His right is by Election ; for He is chosen to it by God the Father , Isa . 42. 1. Behold my servant whom I uphold , mine elect in whom my soul delighteth . Gods everlasting love is on him , and on him for the great work and service of the Mediatorship ; he hath passed by all in Heaven and Earth , and laid it onely on his shoulders . Psal . 2. 6. He hath set his King on his holy hill : set him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to pour out ; I have annointed and set him by my eternal counsel and decree : yea the Father hath passed it with an oath , Psal . 110. His swearing is to be extended not onely to his Priestly , but also to his Kingly Office ; so that he will never repent of his choice ; His right is then by the best Election . 2. He hath right by Donation , and that is a right with the highest love : All power is given to him , Math. 18. in heaven and in earth : Aske of me , and I will give thee the Heathen : His Kingdome is all of love . The Father loves , and gives him the Kingdome ; The Son loves the Father , and us , and gives himselfe to us , with command to love him , and one another : he calls us his little flock , and assures us , It is the Fathers good pleasure to give us the Kingdome also . 3. He hath his right by Birth ; it is his Birthright ; So he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First-borne of every creature , Col. 1. 16. & v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First-borne from the dead . Psal . 2. 7. Thou art my Son ; and then follows the inheritance and possession , v. 8. I will give thee the Heathen for thine inheritance , and the uttermost parts of the earth for thy possession . Inheritance is the portion of a Son , and his inheritance hath present possession with it , although his father live for ever . 4. Christ hath his right by Purchase ; He layes down a considerable price for his Kingdome . Isa . 53. 10. He makes his soul an offering for sin , and then follows : He shall see his seed and prolong his dayes ; that is , having poured out his soul , his blood , as a drink-offering to his Father , he shall prolong the dayes of his Kingdome , and the good pleasure of the Lord shall prosper in his hand . 5. Lastly , his Conquest gives it him : 1 Cor. 15. 25. He must reigne and put all his enemies under his feet , he must reigne , and his enemies must be destroyed : yea he destroyes that which destroyeth all , namely Death : he then lives , and reignes , reignes and conquers , and justly reignes , because he justly conquers . Equity is surely attractive , and none hath more of that then Christ , and therefore unto him should we look . 2. Christ hath not onely right , but the most incomprehensible qualification for his Government . Here on earth many have right , who have not wisdome to rule : Christ hath superlatively all right , and all qualification ; He is the wisdome and power of God. 1 Cor. 1. 24. In him dwells all the fullnesse of the Godhead bodily ; All treasures of knowledge are hid in him ; His anointing is with oyle of gladnesse above his fellows : He hath the spirit , but not by measure , and that spirit resting on him , Isa . 11. 2. all which shew the person of Christ to be most heavenly , and that with which we should most be taken . 3. Christs Administrations are the highest and purest : Rev. 15. 3. His wayes are just and true : Psal . 85. 10. Here mercy and truth meet together ; righteousnesse and peace kisse each other . He is most absolute , accountable to none but his Father . He rules by will , and justly too ▪ because , his will is a Law : what is Tyranny in the Creature , is Equity in Christ . His exalting his will to be our Law , is righteous in him , and good to us ; for Men to do so , is to intrench on his prerogative , and render themselves obnoxious to his vindictive power . He makes the Subjects he rules over . Psal . 149. 2. Let Israel rejoyce in him that made him , Let the children of Zion be joyfull in their King : Their King is their Maker ; and therefore requireth the most observance from them . 2 Cor. 10. 5. Every thonght is to be under a happy captivity to the obedience of Christ . Let Tyrants be never so crafty and cruel , they may restraine the body , and gag the tongues of men , but they cannot reach their thoughts : But Christ layes his dominion there , leaves us not one thought to be at our own disposal , but requires all to come under him . It is for the poor low governments here to be tied to Time and Place ; Christ rules over all , all persons and things allwayes : He makes all , and preserveth what he hath made , and orders righteously that which he hath preserved . He hath gladium justitiae , the sword of Justice , by which he cuts up vice , and defends his own people : and he hath gladium belli , the sword of War , to destroy his incorrigible enemies : Let them gather together , he will scatter them ; let them make their nests in the Stars , yet thence he will plucke them down ; Let them lay their plots deep , and magnifie themselves to do great things : yet he will turn their wisdom into foolishnesse , and their plots to the advance of his own designes . 4. Christs Communications are the largest , 1 Joh. 5. 20. He hath given us understanding to know him that is true . Men may propound something for your knowledge , but they cannot give the understanding : but Christ triumphs in this ; to give wisdome to the simple , and knowledge to them that have no understanding . Phil. 1. 29. Vnto you it s given , on the behalfe of Christ , not onely to believe , but also to suffer for his sake . Acts 5. 31. God hath exalted him to be a Prince and a Saviour , to give repentance to Israel and remission of sin . When he left the World he bequeaths no worse legacy to his Disciples , then what himselfe had enjoyed , Joh. 14. 27. Peace he leaves with them , yea his peace to relieve their troubled and fearful hearts . Eph. 4. 8. and 1● . When he ascends up on high , he led captivity captive , and gave gifts unto men : Verse 12. He gave some Apostles , and some Prophets , some Evangelists , some Pastors , and Teachers , for the perfecting of the Saints , for the worke of the Ministery , for the edifying of the body of Christ . 2 Tim. 4. 7 , 8. To all that love his appearance , and that have fought the good fight , and kept the faith ; he as a righteous Lord and Judge , hath laid up , and will give a Crown of righteousnesse . Now summe up all : to give knowledge and faith , and so all other graces ; to give repentance and remission of sins , grace and gifts , gifts to men , and those men to his Church , and hereafter a Crown of righteousnesse : What are , if these are not large Communications ? Every man is a friend to him that giveth gifts ; and shall not the consideration of Christ his bountiful giing , make us desirously longing after that Title of true honour , to be called his friends ? We have seen King Jesus upon the Throne , and his Throne all glorious ; we have seen his Right , his Qualifications , Administrations , and Communications : Let us now in the second place , veiw the Properties of his Kingdome . 1. His Kingdome is spiritual , Rom. 14. 17 Not in meat and drinke , but righteousnesse and peace and joy in the holy Ghost . Princes may beare rule over mens persons and estates ; but Jesus Christ over mens consciences : He imprints his Law upon them , and gives them power to reflect both on that Law , and their own wayes by it ; he accuseth or excuseth , lets terrour or peace into the conscience , as seemeth good to him . His Commands and Promises carry a blessed spiritualnesse with them , and so do his Rewards . When you serve him , it must be in spirit and truth ; when you pray , it must be in the spirit , Jude v. 20. and when you heare , it must be what the spirit sayeth to the Churches , Rev. 3. 6. If you take on you to preach , it must not be with the entising words of mans wisdome , but in demonstration of the spirit , and with power , Col. 2. 4. and if you sing , it must be spiritual Songs , making melody with grace in the heart to the Lord , Col. 3 16. In a word , you are as lively stones built up , a spiritual house , an holy priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ , 1 Pet. 2. 5. and verse 9. Ye are a chosen generation , a royal priesthood , an holy nation , a peculiar people , that ye should shew forth the praises of him that hath called you out of darknesse into his marvellous light . I beseech you therefore Brethren by the mercyes of God , that ye present your bodies a lively Sacrifice , holy , acceptable unto God , which is your reasonable service , Rom. 12. 1. 2. His Kingdome is Vniversal over all Saints in all places and ages : He is yesterday and to day and the same for ever ; he ruled Israel of old , and he rules his people now ; his administration was unto them outward and visible ; and shall it not be so again in the latter dayes ? Amos 2. 9 , 10 , 11. I destroyed the Amorite before them , I brought them up from the land of Egypt , and led them forty years through the Wildernesse to possesse the land of the Amorits ; and I raised up of your sons for Prophets , and of your young men for Nazarites , saith the Lord. He brought up , he led , he destroyed , he raised , he did all then , and will do all hereafter . Rev. 11. 15. The Kingdomes of the world are become the Kingdomes of our Lord and his Christ : not now one Kingdome or Nation , as then ; not this or that Kingdome , and no more : but the Kingdomes of the world are become his , he shall not alwayes be crouded into a corner of the world , but as it is v. 1. 7. He shall take unto himselfe his great power , and reigne and reward his servants the Prophets , and the Saints that feare his Name , both small and great , here , and there , and everywhere . 3. Thy Throne oh God is for ever , and ever , Heb. 1. 8. the heavens perish and waxe old as a garment , and as a vesture shalt thou fold them up , and they shall be changed : but thou art the same , and thy years shall not faile . His Kingdome then is Eternal . Dan. 2. 44. The God of heaven hath set up a Kingdome which shall never be destroyed , and the Kingdome shall not be left to other people ; but it shall break in pieces , and consume all these Kingdomes , and it shall stand for ever : It shall not be destroyed by any adverse power , nor shall it decay of it selfe , but it shall break all adverse power , and it shall stand for ever ; and as it is an eternal Kingdome , so it determineth men to an eternal state . Rev. 1. 18. I live for evermore , Amen ; and have the keyes of Hell and Death ; wherefore , Feare not them which kill the body , but are not able to kill the soul : but rather feare him which is able to destroy both soul and body in hell , Math. 10. 28. 4. Lastly , his Kingdome brings in perfect peace and liberty . Isa . 9. 6. He is the everlasting father and Prince of peace . Isa . 24. 23. The Lord shall reigne in mount Sion , and in Jerusalem before the Ancients gloriously : not onely reigne in heaven , but in Sion , and that gloriously . Isa . 25. 8. He shall swallow up Death in Victory , and the Lord will wipe away teares from all faces , and the rebuke of the people shall he take away from all the earth ; for the Lord hath spoken it . Death , teares , rebuke , shall be taken away ; what safety and hapinesse must then follow ? Isa . 52. 13. Behold my servant shall dwell confidently , he shall be exalted and extolled , and be very high . Isa . 60. 19. 20. The Sun shall be no more thy light by day , neither for brightnesse shall the Moon give light unto thee ; but the Lord shall be unto thee an everlasting light , and thy God thy glory , and the dayes of thy mourning shall be ended . Rev. 21. 4. There shall be no more death , neither sorrow , nor crying , neiiher shall there be any more paine ; for the former things are passed away . 3. The third and last thing that we learne from hence that Christ is King of Saints , is the excellency of his Subjects , and the glory of his holy ones . 1. Christ is King , and the holy One of God , and his Saints shall be more Saints , shall appear to be his holy ones ; Sanctity shall be more exalted in them , then ever yet our eyes have seen . Joel . 3. 17. Then shall Jerusalem be holy , and there shall no strangers passe thorow her any more . Zach. 14. 20. In that day shall there be upon the bels of the horses Holinesse to the Lord , yea every pot in Jerusalem and Judah shall be holinesse to the Lord of Hosts ; and there shall be no more the Canaanite in the house of the Lord of Hosts . 2. They shall live in safety , Isa . 60. 18. Violence shall no more be heard in thy Land , wasting nor destruction within thy borders : but thou shalt call thy walls salvation , and thy gates praise . Joel 2. 18. In that day will I make a covenant for them with the beasts of the feild , and with the fowles of heaven , and I will breake the Bow and the Battel ou● of the earth , and will make them to lie down safely . 3. Saints enemies shall be brought to ruine , Zach. 10. 11. The pride of Assyria shall be brought down , and the Scepter of Egypt shall depart away . It is usual to expresse the enemies of the Church by the names of the old grand enemies , Assyria and Egypt , and you see what shall become of them , they shall be brought down and depart away . Isa . 14. 2. The house of Israel shall possesse strangers in the land of the Lord for servants and for handmaids , and they shall take them captive whose captives they were , and they shall rule over their oppressors . Rev. 20. 7 , 8 , 9. Satan shall goe out to deceive the Nations which are in the four quarters of the Earth , Gog and Magog , to gather them together to battel : But fire shall come down from God out of heaven and devour them . The Lord will create upon every dwelling place of mount Sion , and upon their assemblies , a cloud and smoake by day , and the shining of a flaming fire by night ; for upon all the glory shall be a defence . Isa . 4. 5. Happy are the people that be in such a case , yea , blessed are the people whose God is the Lord. 2. Now follows a word of Exhortation to provoke Saints to their dutie . All that Saints are , and have , must be to , and for Christ : their gifts and graces , their offices , ordinances and discipline ; they are from him , and should be for him . Can you ever serve a better Lord ? or be subjects to a better King ? give me leave then to call upon you , 1. To know him , to entertaine him in all your thoughts ; your apprehensions and notions can never be raised so high , and truely innobled , as when He is the object : mount your m●ditations to the highest , you will meet with that in him which will surpasse all your thoughts . How gladly should you follow those Gospel-straines that make the death and resurrection of Christ the Topick places for Faiths Logick ; heads of arguments for the new creature to reason from , Col. 3. 1. It s eternal life to know him : Joh. 17. 3. and therefore set this down as a conclusion in your minde , with that blessed Apostle , who determined to know nothing but Jesus Christ , and him crucified , 1 Cor. 2. 2. 2. Learn hence to feare him : Rev. 15. 3 , 4. Oh King of Saints , who would not feare thee oh Lord , and glorifie thy Name ? The greatnesse and goodnesse of Christ call for a reverential frame in our hearts . How thoughtful and considerate should we be , least by our poor and low , and unbeseeming carriage he might fall short of his glory ? Oh the highth and depth of his Wisdome , Power , Mercy , and Justice , who is King of Saints ! and yet how few do honour him ? It falls on Saints ; a work it is , that lieth on their hands , to give him the glory due to his Name ; and ashamed should they be to be found so backward in this work . 3. Repose your trust in him : 2 Sam. 22. 2 , 3. He that is your King , is your Rock and Fortress , and Deliverer , your Sheild , horne of Salvation , high Tower , your Refuge , your Saviour , that saveth you from violence ; therefore trust in him . Psal . 20. 7. Some trust in Chariots , and some in Horses ; but we will remember the Name of the Lord our God. I will not trust in my Bow , neither shall my Sword save , saith David , Psal . 44. 6. How great is the goodness laid up for them that trust in him , before the sons of men ? Psal . 31. 19. None of them shall be desolate . Psal . 34. 22. Trust in the Lord and do good ; so shalt thou dwell in the land , and verily thou shalt be fed ; and he shall bring thy wayes to pass , Psal . 37. 3 , & 5. 4. Embrace him with the highest love , oh ye Saints ; for the Lord preserveth the faithful , and plenteously rewardeth the proud doer . He is the chiefest good , most sutable , and most communicative , and therefore common love will not suffice ; it must be a Jonathans love , 2 Sam. 16. wonderful , and passing the love of women . The Church compares the power of her love to the power a disease hath , that masters the body , which all the tossing and tumbling cannot shake off . Cant. 2. 5. Stay me with Flaggons , and comfort me with Apples , for I am sicke of love . Remember your King is your Husband , and you must tender him the love of your espousals . Jer. 2. 2. He draws us with bands of love , and cords of a man. Hos . 11. 4. and our love to him must be constraining , carrying you up hill and against the croud , 2 Cor. 5. 14. 5. We must by like to him ; Holy as he is holy : it should be like Prince and like people ; he the King of Saints commanding , and they Saints obeying . We must consider him , who though he were Sions King , yet came in all meeknesse , and hath left us this command , Learne of me , for I am lowly and meeke , and ye shall finde rest unto your souls , Mat. 11. 29. It is written of him , Heb. 10. 7. Lo I come to doe thy will oh my God : And surely we should be as ready in our proportion to doe his will , as he was the Fathers ; He came to his Crown by the crosse ; and though he were the Captain of our salvation , yet was he made perfect through sufferings ; and if we will be his Disciples , we must deny our selves , take up the cross and follow him : we must chuse as Moses did , to suffer affliction with the people of God , and count it greater riches then the treasures of Egypt , Heb. 11. 24 , 25. 6. He is our King , and we must glorifie him . Kings stand much upon their honour , but none so much as Christ : This the Psalmist well knew when he indited a Song of loves to praise him with a ready heart and tongue , Psal . 45. 1. He tells us of his beauty , and that he is fairer then the children of men ; his lips are not ●ipped with grace , but grace is poured into his lips : well may we fall to blesse him whom God hath blessed , and blessed for ever , v. 2. He is not onely faire , but valiant ; not onely gracious , but mighty , yea mighty with glory and majesty , v. 3. A rare Majesty , v. 4. Truth a horsebacke ; Majesty illustrious with meekness and righteousness ; they that praise him , glorifie him ; and they that glorifie him , order their conversation aright . You must not barely speak his praise , but live out his praise , and shew your selves to be his disciples indeed , by bringing forth much fruit . 7. Lastly , The King of Saints must not want his obedient subjects ; obedience is the performance of what is commanded ; and those commands are wrapped up in the Law. I have lately read of some Laws of Nature , which I conceive might be handled in a Gospel-way : I shall endeavour therefore to bring Scripture-light to them , and leave them upon your consciences to be observed . 1. The first of them is this , That peace is to be sought . Rom. 12. 18. If it be possible , and as much as in you lieth , have peace with all men ; there is an , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be possible , and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much as lieth in you , live peaceably : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , still be peacing of it . How ill doth wrath , malice , envy , contention , fighting , and brawling become a man ? and it worse becomes a Saint , a man of holinesse , Heb. 12. 14. Follow peace with all men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persecute peace ; doe that with a good and raised affection by the good spirit of God , which wicked men doe against you by a wicked spirit ; When they persecute you by a spirit of malice , they are boyled up to a hight ; so should you be , and move with all your strength after peace : He addes a word more that makes the rule compleat ; follow peace and holiness . No peace sayth my God to the wicked , or with wickednesse : Abeat pax illa , &c. away with that peace which defiles your conscience , and breaks your peace with God. But follow peace and holinesse , holy peace , and peaceful holinesse , which will render Church and State happy . 2. Stand to your Covenants , is a second law of Nature in that Author , and its a law of grace too . I will be your God , I will write my Law in their inward parts ; I will give them an heart of flesh : this is Gods Covenant , and he remembers his Covenant for his people , Psal . 106. 45. And to be his people , to walk in his wayes and not depart from him , That is our Covenant . God is faithful in his , and it concerns us to be so in our Covenants . The Church humbly and holily boasteth of this , Psal . 44. 17. that although she had met with hard measure , yet she had not dealt falsly in the Covenant ; her heart was not turned backward , nor her steps declined from his way . We have often made and renewed our Covenants in the dayes of our sorrow and sicknesse , our feare and trouble ; the Lord grant we have not broken as oft as made them . We promise to become new men , to turne over a new leafe , to watch more against the beginnings and occasions of sin , to oppose our special corruptions , to be more in secret prayer and meditation : but how soon do we forget our Covenants , and returne to our former mire and vomit , proving as bad as ever before ; as worldly and sensual as ever , as uncleane as ever , as formal and hypocritical as ever before ? It s a brand on the strange woman , Prov. 2. 17. She forsaketh the guide of her youth , and forgeteth the Covenant of her God. The Lord grant it be not true in us , and that we like men transgress not the Covenant , Hos . 6. 7. 3. It s a great Law of Nature and grace too , that we should be thankful ; If so to men , much more to God. Rom. 1. 21. The Heathens glorified not God as God , neither were thankful , but became vain in their imagination , and their foolish heart was darkned . God forbid , that Christians should become heathenish , become unthankful ; Ingratum si dixeris , dixeris omnia , you accumulate evil on the head of him whom you call unthankful . Those who have the peace of God ruling in their hearts , and are called into one body , must be thankful , Col. 3. 15. But of this I spake before . 4. I passe on to the fourth Law , which is , That we must serve one another ; and this we finde injoyned by that blessed Apostle Gal. 5. 13. Vse not liberty for an occasion to the flesh , but by love serve one another Saints are creatures framed for Society as well as men , and they have Saint-like love and Saint-like service , by which they are to build up one another , Rom. 15. 2. Those who are strong are to beare with the infirmities of the weak , and not to please themselves ; But let every one of us please his neighbour for his good to edification . Is another burdened ? he must not beare his burden alone , but we must beare a part with him , and so fullfil the Law of Christ , Gal. 6. 2. A proud and vaunting spirit should be far from us , that will make us domineere and not feare ; we should condescend to low things , to a service for the good of another ; and his necessity of our help , should have ( as it were ) the force of a command , and make us ambitious to bring in our help . How sweet are those Corporations and Churches , in their Communions , that most practice this service ? Nor is there any cause why men should conceive themselves debased by this way of servitude ; for you serve another no more then he serves you ; and you may need him , as well as he you . 5. The next Law that challengeth our obedience , is , That we must be merciful , and forgive one another . That Law takes it for granted , that we are liable to misery , and to wrong one another ; and to guide you in these cases , commands you mercifulnesse and forgivenesse . Luk. 6. 36. Be you merciful , as your heavenly Father is merciful ▪ a glorious patterne , no mercy like that of a fathers , no fathers mercy like that of Gods ; and yet this is that coppy we are to write after , to be merciful as he is . Col. 3. 12. Put you on as the elect of God , holy and beloved , bowels of mercy , kindness , humbleness of minds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Viscerd miseri●ordiae , bowels , that is , mercy from an inward disposition , and tender affection ; and such merciful ones are pronounced blessed , and are promised mercy , Math. 5. 7. And as you must be thus pittying the misery of another , so you must be forgiving too . Eph. 4. 32. Be ye kinde one to another , tender-hearted , forgiving one another , as God for Christs sake forgave you . The same blessed patterne again is proposed for forgivenesse , as was to mercifulnesse : Another can never offend you , as you have offended God ; we owe him more then ten thousand talents , and have nothing to pay , and he freely forgives us all , and delights to forgive ; and should not we go and do so also ? It is inserted by our Saviour in his Doctrine of prayer , Math. 6. 12. Forgive us our debts , as we forgive our debtors . If ever you knew the misery that the debt of sin brings on you , you would be full of breathings after forgivenesse , and no● be quiet till you had it on your bosome : Consider well that you oblige your selves to forgive others , when you beg forgivenesse for your selves ; And if you ask how oft you must forgive ? Math. 18. 12. our Saviour makes answer ; I say not unto thee until seven times , but until seventy times seven . 6. The sixth Law takes care about our names , and is this , Reproach not one another . Disgrace is a bitter death , it slayes a mans honour and repute . The Apostle bids Titus put men in minde , Tit. 3. 2. to speak evil of no man : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to blaspheme no man. Unjust reproach is a kinde of blasphemy , it speakes ill of what is good in men , and so of what belongs to God in them . There be eight wayes by which worthy and reverend writers lay this down ; four of which respect evil , and four respect good . 1. Imponens . 2. Augens . 3. Manifestans . 4. In mala vertens . 1. When men accuse us falsly , then they reproach us . This mightily afflicts an honest heart ; and the reason is , because he looks on Christ as intrested in his name , and he is really troubled to think Christ should suffer . Of this you have the complaint of the sweet Singer of Israel , Psal . 35. 11. False witnesse did rise up , they laid to my charge things I knew not ; and this you should be far from us . 2. When we causlesly disclose a fault that is secret . God in his riches of mercy , not onely covers our sins in his love , when he forgives them , but hides them from men also : should men know all our faults , we should never live by them in quiet : yet some faults one or two may know ; but when they divulge what they know , when it s neither for the good of the offender , nor warning of others , this is detraction , and evil communication , which the Apostle tels us corrupts good manners . 3. Suppose thy Brother sin , and his sin be open and know ; yet when you aggravate that sin beyond measure , aggravate it more then a greater sin in your selves ; when you meditate how to render him odious and hated , rather then reformed and amended , yea though his soul be humbled , you continue to hold sin and guilt upon him ; is not this to reproach him ? 4. What meane you to blame the Intention of any man , when you cannot blame the Action ? Surely in this case we go beyond our line , and make our selves judges of evil thoughts , and render our selves condemned for want of love and Christian affection . Again , we may indirectly reproach another when we deal unduely with the good of another : Qui negat , aut tacuit , minuit , laudatque remisse . 1. When we deny that good that is in them . God is bountiful in giving of his grace , and our duty it is to own his grace in others as well as in our selves ; now when we deny it , what do we but offer injury to God , and to those who have his grace ? to God who gave , and to them who have received it ; we make by denying , as if he had not given , nor they received such grace from him . 2. When we hide or cloud anothers gifts or graces . It s the due of grace to be transparent , that those that have it may be honoured , and God in them , and others may be exampled : but when we draw a mist over it , and seek to darken that which shines , we discover our selves too much unlike the children of light . 3. Gifts and graces are ofttimes so great , and so drawn out into action by Gods providence , that they cannot be hid . Now to go about to lessen them in the esteem of others , to render those graces low and weake which indeed are high and mighty ; This I say , is a most unworthy and unchristian practice . Thus they dealt with our Saviour ; they could not deny but that a great miracle was wrought , but they envyed him the honour of doing of it ; and therefore they say , He casteth out Devils by Beelzebub the prince of Devils : But I hope God will teach us to abhor this devilish spirit . 4. When God causeth his grace given to others to shine , we are not onely to praise him for it , but to praise his grace in them , and to praise them in whom God hath planted this grace ; and our commendation should be according to the truth and highth of grace , with highest commendations . Now when the lustre of anothers gifts or grace is such , that it draweth forth praise from us , and we cannot but represent it as worthy : yet when we praise it poorly with but 's , and stopps , with ifs , and ands , with disparaging circumlocutions ; God and wise men , cannot but accuse us of reproaching in such a faint praising . 7. A seventh Law of Nature is against Pride , against all undue exalting of our selves , attributing too much to , and vaunting our selves . Now see how much the Gospel-Doctrine is an enemy to this pride : It tells you that pride of life is in the world , and not of the Father , 1 Joh. 2. 26. That God scattereth the proud from the imaginations of their hearts , Luk. 1. 51. Be ye therefore cloathed with humility ; for God resisteth the proud , and giveth grace to the humble ; humble your selves therefore under the mighty hand of God , and he shall exalt you in due time , 1 Pet. 5. 5 , 6. 8. To be just , to give every one their due , and not to respect persons in judgement , is surely a loude speaking Law , highly commanded and commended in the Gospel . Rom. 13. 7. Render therefore to all their dues ; Tribute to whom tribute , honour to whom honour is due . I wonder how those , who from their practice have procured the name of Quakers , can pretend so much to justice , as indeed they do , and yet deny honour to those in authority . Respect is their due as well as obedience ; reverent deportment , toward and before them , as well as performing their commands : and if they say they must not gratifie the flesh , in giving Titles to men ; I may more truely say , they gratifie their own flesh by not giving of them . 9. It follows , as that conclusion which cannot be denied , That we must deale well with them who are the meanes of our peace : Supplications , prayers , intercessions , and giving of thanks , must be for those that are in authority , 1 Tim. 2. 1 , 2. and why ? because they are meanes of our quiet and peaceable living . The Elders that rule well , that labour in word and doctrine , must be accounted worthy of double honour , 1 Tim. 5. 17. We must obey and submit our selves to them ; for they watch for our souls , as they that must give account , Heb. 13 , 17. 10. It s a general conclusion that enemies must be opposed . There be some enemies are like the Amalekites , with whom we must never make peace ; we must give our old man with its affections and lusts no quarter , we must mortifie and crucifie them . Eph. 6. 12. You must wrastle against principalities and powers , the rulers of the darknesse of this world , against spiritual wickednesse in high places : Therefore be strong in the Lord , and in the power of his might . V. 10. Put on the whole armour of God , that ye may be able to stand , and withstand in the evil day . V. 11. & 13. Stand therefore with your loynes girt about with truth , having on the brestplate of righteousnesse , the sheild of faith , the helmet of salvation , and the sword of the spirit . There be other enemies which we must pitty , and pray for , do good to them although they deale ill with us . Math. 5. 44. Love your enemies , and do good to them that hate you , is a sweet Gospel-straine , and of a high nature ; and there be many more such precious passages , which you shall not meet with in the Naturalists ; some of them we shall gather together and now set before you . You are borne again of the spirit , 1 Pet. 1. 3. you have union with Jesus Christ who is a spiritual living Principle , and hath life in himselfe as the Father hath ▪ and hence flowes your spiritnal activity and joy , your lively hope by the resurrection of Christ from the dead . The best the world can brag of , is but a dead hope ; but your hope is lively ; and the livelinesse of your hope ariseth from a life after death , a resurrection ; yea from the resurrection of Christ , and so from his life and death . You are in Christ as branches in the Vine , and members in the head ; one with him , as husband and wife are one flesh , nay as he is one with the Father . Now 2 Cor. 5. 17. as many as are in Christ must be new creatures ; not new in some outward circumstances , but in their whole frame ; not new from ontward restraint , and present occurrences that mould them ; but new from a new inward disposition : and so old thoughts , indulging of sense and appetite , unrulinesse and unreasonablnesse of passion , unduenesse of aims and ends ; all these old things must passe away , and all become new . You are partakers of the Divine Nature , 2 Pet. 1. 4. He doth not say you are partakers of Nature , for that is common to all creatures ; nor of a reasonable nature , for that is common to all men : But a Divine Nature , which is as far above the reasonable , as the reasonable Nature is above the brutish ; it s such a Nature as ariseth from the great and precious Promises that are given to us , and by which , world , lust , and corruption , are escaped . You are Gods workmanship , Eph. 2. 10. Those upon whom God leaves and manifesteth his special power and grace ; you are a created workmanship answerable to that work which called light out of darkness , and created in Christ , as well as by him ; and therefore you must answer Gods great ordination , by being dedicate unto good workes and walking in them ; your motion must be progression , and your progresse must be continued . Your minds must be filled with the knowledge of his will , Col. 1. 9. The manifestation of his minde must be imprinted on yours ; his word is his will revealed , and his will is that which we must know , yea know so , as that there must be no deficiency : you must be filled with it , you must not onely be rational , but wise , not onely understanding , but spiritual , yea filled with all wisdome and spiritual understanding . Eph. 1. 17. makes mention of the spirit of wisdome and revelation : Of wisdome , raising you to exalt the best good as your highest end , and directing you to the aptest meanes for obtaining that good , and what your natural power cannot reach unto , he reveals ; and therefore it concerns you , not onely to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowledge , but the acknowment of his will ; knowledge upon knowledge , experimental approving knowledge . Your understanding must be inlightned , v. 18. light upon light , spiritual upon natural light , and then you are searching into , not the nicetyes and curiosities of knowledge , but to know his call and the hope of it , his calling you out of darknesse into marvelous light , and laying up a Crown of glory for your hope ; you have the exceeding greatnesse of his power working you to believe , and the glorious riches of the inheritance in the Saints , and all for you to know . You must be transformed by the renewing of your minde , Rom. 12. 2. Transformation and renovation must go together to make up this Christian metamorphosis ; and then you will not be quarrelling and snarling at the word , as if it were a hard saying not to be borne ; but then you will prove the will of God to be good and perfect , and it will be exceeding acceptable to you . You must know the love of God which passeth knowledge , Eph. 3. 19. A strange paradoxe to know that which passeth knowledge , and yet its most true and most sweet ; for its a filling knowledge , a knowledge with a fullnesse , yea the fullest fullnesse ; for it is with all the fullnesse of God. Your hearts must be abounding in sincerity of love to Jesus Christ , his truth and all Saints ▪ They are under the Anathema maranatha that love not the Lord Jesus Christ ; and the power and deceitfulnesse of Satan works in them that receive not the love of the truth ; loving is more then liking ; it s a deliberate act of will , closing with a sutable good . Christ and his truth , his wayes ▪ and his Saints , are most sutable and agreeable to us , when we are in love with him . Your desires must not be faint and weak ; but hungrings and thirstings , and that after righteousnesse ; strong desires for the apprehension of the excellency of the object , and necessity of enjoying : desires from an inward sense of want , and unsatisfied without the enjoyment of what is desired ; and yet are you truely blessed in your desire after those things . You must be walking in the feare of the Lord , and comforts of the holy Ghost , Act. 9. 31. Happy is the man that feareth alway , that is in the actual apprehension of Gods greatnesse and goodnesse , and so is troubled left his carriage should not answer them both . Holy comforts do not make men idle or wanton , but walking , and fearing , walking in the comforts of the holy Ghost ; and if sorrows and mournings overtake them , they have comforts in them ; for its godly sorrow causing repentance never to be repented of . The great duty of your heart is to believe on the Lord Jesus Christ that you may be saved ; to see him in the excellency of his person , and that he is able to save to the uttermost ; and that he is the onely one , there being no other name given whereby you can be saved ; saved from sin and wrath , from guilt and power ; hence you leane , rest , and stay on him , roule your selves into his armes , and if you perish resolve to perish there : and so believing in hope against hope , are strong in faith , and give glory to God , Rom. 4. 18. & 20. and this faith must purifi● your hearts ; so that when others are transported with unruly passions , you must be shewing forth all meeknesse , kindnesse , and gentlenesse . You must rejoyce in the Lord allway , Phil. 4. 4. Your faith gives a sweet enjoyment of Christ , and that enjoyment doth inlarge your heart with joy unsp eakable and full of glory , which make up that peace that passeth all understanding . It is no light or loose joy , but that which guards the heart and minde from the assaults and insults of sin and Satan , and make up that new name that none can read but he that hath it . Your mouths must correspond with your hearts , and no corrupt communication is to proceed out of your mouth : our mouths are made instruments to communicate our thoughts ; but this communication must not be corrupt in us , or tending in the least to corrupt others ; it must be good , not corrupt , but useful and profitable , good to the use of edifying , that it may minister grace unto the hearers : grace in you may draw forth grace in them , good communication in you may promote good communication in them . No foolish talking nor jesting which are not convenient ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a virtue with Aristotle , is set down by the Apostle as a thing not convenient . Talking is then foolish when it promotes not the feare of God , and the good ends we should prosecute : and mark how the Apostle joynes jesting with foolish talking . I dare appeale to your experience that when you have garbled your jesting , you have met with a mixture of too much folly and vanity in your mirth . Giving of thanks should be the language of Saints on earth , as it is of Saints and Angels in heaven , and then are your tongues your glory ; and therefore it s brought in with a sed potius , but rather giving of thanks . Let your speech be gracious , always seasoned with salt , Col. 4. 6. Mark how God comes to regulate your speech : It must be gracious ; that is , ( as you heard ) minister grace to the hearers , and it must not be so for a fit , or a spurt , but always . There are two notable arguments set down to bridle your tongue . First that when your speech doth not minister grace to the hearers , you grieve the Spirit of God , Eph. 4. 29 , & 30. and how sad should that fall upon us to grieve him , by whom we are sealed unto the day of redemption ? And a second argument is in this sixth verse , that you may know how to answer every man. Men will be apt to object against you , and to object against you from your own words ; and you cannot be in a capacity to answer them , except your speech be gracious . It peirceth a godly tender soul to heare the swearing and cursing , the blasphemy and railing , that your Streets swarme withal ; to have their eares buffered with uncleane , rotten , filthy communications : But by how much you finde the sinfullnesse and carelessnesse of most men , the more ought you to bridle your tongues , and aspire to that perfection , not to offend in that unruly member , and so shew forth that your Religion is not in vain . You must not onely be good speakers , but doers of that which is good ; you must be hearers , but not onely hearers , but doers also : but mark what you must be doers of ; not your own will , or the lusts of men , but doers of the word ; not praters , but practitioners ; and there is a strong argument added , that you may be blessed in your deed , not onely after but in your deed . Holinesse carrieth happinesse along with it , Rom. 6. 22. they have their fruit unto holinesse , and the end everlasting life ; they have their fruit now , & hereafter too ; now in holiness , herafter in life everlasting . You must deny your selves , Matth. 16. 24. you must undoe as well as doe , deny as well as grant ; deny your own carnal reasonings , affections , experience , and conversation . Tit. 2. 12. You must deny not some , but all ungodlinesse ; all beginnings , thoughts , occasions , meanes , signes , and measures of ungodlinesse ; and though the world should make large proffers to you of pleasure , or profit , yet you must deny your worldly lust , your lust and desire after those worldly things , and Moses ▪ like refuse the pleasures of sin which are but for a season ; and account suffering affliction with the people of God greater riches then the treasures of Egypt ; and as Moses saw him by faith that was invisible , so you must deny ungodlinesse and worldly lusts upon a ground of faith and hope : for so it follows , looking for the blessed hope . The blessednesse hoped for being duely looked on by an eye of faith , is the ready way to deny ungodlinesse and worldly lusts . How contemptible will the world seeme to us when we consider the glorious appearance of the Great God and our Saviour Jesus Christ ! Oh then look on Christ as appearing , and on his appearing as glorious ; look on Jesus Christ as the Great God , and the Great God as your Saviour , and then you will abominate ungodlinesse and worldly lusts , and say to them , Get you hence , what have I any more to doe with you ? V. 14. Christ gave himselfe that he might redeeme us from all iniquity . How free & full is that gift ! who is able to express the greatness of it ? He gave himselfe , laid aside his own glory and excellency , and though he were God , equal with the Father , was content to be in the form of a servant ; and though he were the Lord of glory , to become of no reputation : and why all this ? to redeeme us from all iniquity . It s much according to the heart of Christ , that you and your iniquity should be parted , and that sin should have no more dominion over you ; that you should no more be to your own lust , or to the lusts of men , but a peculiar people to himselfe , living soberly , righteously , and godly , in this present world ; and not onely working what is good , but continually zealous of good works , working good , although evil oppose you . Being Saints , the Promises are yours , and you are the dearely beloved ones ; and therefore , 2 Cor. 7. 1. You must cleanse your selves from all filthinesse of flesh and spirit . The love of God and the Promises , are all so cleansing : Gods love cannot indure to see the spots in his Spouse ; and therefore stricks at all filthinesse , filthinesse of flesh and filthinesse of spirit : observe its cleansing , not onely forbearing your lust for a while , but taking away the defilement of it . How ever men may conceit of their sins , they come to pollute and defile them . Now it s the imployment of a Saint to be purging , and purging upon spiritual grounds , upon the ground of having the Promises , and being the dearely beloved ones . The being of a Saint lieth in holinesse ; no holinesse , and no Saint ; and a Saints duty it is , to be serious and constant in the perfecting of holinesse , and that in the feare of God. You must be obedient , Phil. 2. 12. and worke out your salvation with feare and trembling . V. 13. Doe all things without murmuring . V. 14. That you may be the sons of God. V. 15. that is , that you may appeare to be the sons of God , Blameless : not onely free from fault , but as he said of Caesars wife , Oportet uxorem Caesaris non modo a culpa liberam esse , sed a suspitione culpae : you must be free from the very suspition of fault ; not onely abstaining from evil , but all appearance of evil : You must be harmelesse , or else you cannot be blamelesse ; if you be fighting and quarrelling , snarling , and wrangling , you are as the men of the world , and not as the sons of God. How ready will those men be to reproach you without a cause ? but if you give a cause , oh then what vaunting and triumphing is there ! whereas it lies on you to walke so , as to put to silence the carpings of malicious men . You are in the midst of a crooked and perverse generation , in the midst of a darke world , and God hath made you as so many Stars , to have light and to give light . Oh let not any league with any sinful lust darken your souls : If the light in you be darknesse , how great is that darknesse ? You must like John , be burning and shining lights ; not onely have the light of grace within you to guide you to happinesse , but this light must be burning , and shining , in clearnesse of knowledge , and warmness of affection , so as to help others when they are in the darke , and that your zeale may provoke very may . You must hold out the word of life ; you have not onely the word of light , but the word of life within you , which to you is a quickning word , dividing asunder between the joynts and marrow ; and this word of light and life , this living word you are to hold out ; for your light must shine before men , that they may see your good works : before men ; most men are in darknesse , and sit in darknesse ; carnal sensual men cannot receive the things of God : and yet God requires such a shining in you , that these men , these blind men , may some way see ; and here again observe , it must be good works , and good works with light ; not barely good words , or good profession , that will convince them ; you may talke long enough , and these men will never see any good , unlesse you worke it frequently and constantly . You must glorifie your Father which is in heaven , and they by you . It was Christ his work upon earth , and it s yours ; and he finished that work , and so should you . Joh. 17. Herein is my Father glorified that you bring forth much fruit , so shall ye be my Disciples . You must be abounding , and abounding alway in the work of the Lord , knowing your labour is not in vain ; filled with the fruits of righteousnesse which are by Christ to the glory of the Father ; giving all diligence , and adding to your faith virtue , and to virtue knowledge , to knowledge temperance , and to temperance patience , to patience godlinesse , and to godlinesse brotherly-kindnesse , and to brotherly-kindnesse love : These things must be in you , and abound in you , that ye may not be barren or unfruitful in the knowledge of our Lord Jesus Christ . You have been the servants of sin long enough ; now it concerns you to obey from the heart the form of Doctrine into which you were delivered . It lies upon you to raise common things by holy ends , and to turne outward objects into spiritual converse . If you do but eat and drink , walk or work , work or recreate , what ever ye do in word or deed , it must be all to the glory of God , in the Name of the Lord Jesus Christ , giving thanks to God the Father by him . Eating and drinking are but natural actions ; but they must have Gods glory as their end . Nature may teach you to give thanks ; but it s the Gospel that teacheth you in your thanksgiving to haverecourse to God the Father in the Name of the Lord Jesus . The meanesse of your condition must not hinder the raisednesse of you holinesse . Suppose you are servants , the Gospel teacheth you how to make your service to become divine . Col. 3. 22. Servants , obey in all things your Masters , not with eye-service as men-pleasers , but in singlenesse of heart fearing God : and whatever you do , do it heartily as to the Lord , and not to men , knowing that of the Lord ye shall receive a reward ; for ye serve the Lord Christ . You must obey your Masters , but so as you must declare you are fearing God , while you are obeying them ; you must render them service , but not eye-service . God requires the heart for himselfe , and when he requires your respect to another , he requires your heart thereto . How unlike is your complemental expression , of saying , Your servant , your humble servant Sir , to the singlenesse of heart here mentioned ? You must please men , and yet not be men-pleasers , but please God in the pleasing of them ; you must do , and do heartily , but as to the Lord , and not to men ; and there 's good reason for it ; for of him you must receive the reward , for ye serve the Lord Christ : he tells you of serving men , and serving Christ , yea serving Christ in serving men ; and thus you greaten little , and highten low things . You should be persons of a raised manner of behaviour , in all actions , states , and conditions , in all holy conversation and godlinesse : But most of all when you come to worship God , who will be sanctified in his nigh ones , and glorified before all the people , Levit. 10. 3. To worship God is to be neer to him ; you are then under a promise of his special presence : But then he will be sanctified ; either you must sanctifie him , or he will sanctifie himselfe ; he must be sanctified , either in and by you , in the holinesse of your hearts , or upon you in the execution of his just judgements . You must not think to content your selves with pretence to worship God alone in your Closet or Family ; but you must worship him also before all the people ; and that is a glorifying him . You must worship the Father , Joh. 4. 24. but it must be in spirit and truth . Gospel-worship hath lesse outward pompe and ceremony then that under the Law ; and therefore it must have more of plainesse and purity ; else God should be a loser . You must pray alwayes , Eph. 6. 18. with all manner of prayer and supplication , not prate but pray ; repetition of words in form of confessions or petition , are not prayer ; your praying must be in the spirit ; your spirits in prayer must be drawn forth and acted by Gods spirit , your affections must be spiritual , or you cannot pray ; it may be babling and howling , but praying it is not unlesse it be in the spirit ; your heads may work , and your lips may move , but it s no prayer if the heart lie still : the voice of words is not the voice of prayer , but the sighs and groans that cannot be uttered , Rom. 8. 26 , 27. You must lift up your souls in prayer , lay hold on the strength of the Almighty and wrastle with him , not letting him alone until he blesse you . Jesus Christ hath set up and set open a Throne of grace , and given us a boldnesse of accesse , Eph. 3. 12. You must come in his Name with confidence : Aske and you shall bave , seeke and you shall finde , knock and it shall be opened to you . You must watch and pray , yea watch unto prayer with all perseverance and joy , Eph. 6. 18. You lose many sweet praying opportunities by not watching your season : you lose the acting and improvement of many graces , and obtaining of many precious comforts , and sweet returnes , by not persevering in prayer . Far be it from you to pray as a task , or as a work which you are soon weary of , and glad when it is over ; but you must persevere in prayer , and pray with joy , and joy to pray . You must attend at the posts of Wisdomes door , Prov , 8. 34. Laying aside all malice , and all guile , and hypocrisies , and envyes , and all evil speakings ; as new born babes desire the sincere milke of the word , that you may grow thereby : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sincere milke , the form of wholesome words , not sugared with the wisdome of words , but coming in the demonstration of the spirit and with power . That word desire , and desire as new born babes , out of a spiritual instinct , and inward inclination , so as not to be satisfied without you taste the sweetnesse of it , desire it in the sincerity of it , and with the sincerity of desire , that ye may grow thereby . Accretio est mutatio minoris quantitatis in majorem , usque ad terminum praefinitum a naturâ : Growth is the change of a lesse quantity and degree of grace into a greater ; when you passe from your little knowledge , faith , and love , to a greater measure , then you grow . God hath given his word for to strengthen as well as to beget us , and the sincere word is the word that makes you grow , and that word for that end , should have our strong first born desires . The noble Bereans , Acts 17. 11. received the word with all readinesse of minde , and searched the Scriptures daily whether those things were so . And it will be no lesse noblenesse in you to receive and search , to receive with readinesse and retaine with gladnesse the word of truth . This will argue the honesty and goodnesse of your hearts , Luk. 8. 15. thus to heare and keep , and bring ●orth fruit with patience . You must like Mary ponder Christs sayings in your hearts , giving more earnest heed to the things which you have heard , lest at any time you should let them slip . Heb. 2. 1. Coming to the Lords Table you must examine your selves , and so eate of that bread and drink of that cup , which is no lesse th en the Communion of the body and blood of the Lord ; and thus judging your selves , you are discerning the Lords body , and are not condemned with the world : you being thus entertained in Christs bosome as guests at his Table , you must not forget your poor Brethren that be in want . This communicating is doing good , and a Gospel Sacrifice wherewith God is well pleased ; it is extensive to all , but especially to those who are of the houshold of faith . The blessed Gospel teacheth us not onely to do , but suffer . This is a special gift , Phil. 1. 29. To you its given on the behalfe of Christ , not onely to believe but suffer . Suffering makes way for patience , and patience must not onely work , but have a perfect worke , Jam. 1. 4. You must not onely be patient , but glory in tribulation , knowing that our patience worketh experience , and experience hope . What although men should revile you , and say all manner of evil against you ? let it be falslely and for Christs sake , and then rejoyce and be exceeding glad , for great is your reward in heaven , who are now strengthened with all might ▪ according to his glorious power unto all patience and long-suffering with joyfullnesse ; So that if you suffer as Christians for Christs cause , and with the spirit of Christ , you should not be ashamed , but glorifie God on that behalfe ; counting your selves happy to be reproached for the Name of Christ ; for the spirit of glory and of God resteth upon you . Here followeth the Appendix mentioned in the Fifth Chapter of this Book . IT was laid down in the fifth Chapter , That when Christ works great changes in Kingdomes and Common-wealths , he sheweth signes in the heaven above , and in the earth beneath ; and that occasioned this Question , Quest . Whether those signes in heaven which Christ sheweth , do not favour or countenance Astrological Predictions ? Ans . To which I answer negatively . Those Signes that Christ sheweth , do not in the least favour their Predictions . Now that you may more fully take in the compasse and meaning of this answer , we shall first shew you what we grant concerning the Stars , and then what we deny . Now we grant these five things . 1. That the Stars have a powerful ruling excellency by their light , heat , and motion . They are not like the paints in a Chamber , which we look on , but they work not on us . The seat and station of the Stars tell us that they are not placed there to disgrace the Heavens ; but that they have that in their being which answers so high a place , and work to their ends . So Job 38. 31. Canst thou binde the sweet influences of the Pleiades ? Stars have their influences ; that is , their virtue , and power extended to others . Psal . 8. 3. When I consider the Heavens the work of thy fingers , the Moon and the Stars which thou hast ordained . The Stars then are Gods Ordinances , creatures ordained by him , and by him for us to consider of . Luke 21. 26. The powers of heaven shall be shaken . The powers of heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are sure such as are not weake , but strong in their operation ; therefore , Psal . 136. 9. The Moon and the Stars are said to rule the night . 2. We grant that the Stars by their light , heat , and motion , do work great alteration in the Aire , the first heaven , as being neerest to it ; God hath placed the creatures neer one another , that they might act conjoynedly . The clearnesse or cloudinesse of the Aire may relate to the Stars ; the Stars also are considerable in the moisture , or drynesse of the Aire . If the wind be Aer motus , the Aire moved ; I know not but that motion may some what relate to the virtue of the Stars . 3. We deny not but that the Stars having this power over the Aire , they do by the aire diversly affect compound bodies that breath in this aire . This our experience teacheth us ; In faire weather we are more Frollick , our spirits are up , we are more apt to sing , to move cheerfully , our phantasies are more busie , and our motion more pleasant ; whereas in thick foggy weather , our brains are clouded , and we are heavy and dull of Action . Heat , cold , moysture , and drynesse , are the four principal qualities of compounded bodies ; and surely the temperature of the Aire works much on these , as is observable when we are sick . 4. Scripture speakes plainly , That they are for times and for seasons , for days and for years , Gen. 1. 14. The lights in the firmament are to divide the day from the night , and to be for seasons , for days and years . Seasons are such times as are proper and peculiar to some actions and bodies ; He appointeth the Moon for seasons , and the Sun knoweth his going down , Psal . 104. 19. Seasons are such portions of time , as if a man come forth to act in , he shall finde an advantage to his work from the time ; which advantage he will misse if he go not forth then . Thus in sowing , the growth and fruit depends not onely on the commiting of the seed to the ground , but committing it to the ground in a certaine time , which is therefore called sowing Season : sow before or after that time , and your labour will not thrive ; and this sheweth the goodnesse of that promise , Gen. 8. 22. While the earth remaineth , Seed-time and Harvest , and Cold and Heat , Summer and Winter , Day and Night , shall not cease . Thus learned Mr. Aynsworth explaines Job 9. 9. concerning the four Seasons of the year : Which maketh Arcturus , Orion , and Pleiades , and the Chambers of the South : Arcturus ariseth in September , and beginneth Autumne ; Orion ariseth in December , and beginneth Winter ; Pleiades ariseth in the Spring ; and the Chambers of the South he interprets of the Southerne Stars , which are for the most part hidden from us , as in Chambers ; but some arise so as in Summer , as the Dog-star . 5. We readily yeild that there may be some present Predictions about weather , and things contemperating therewith ; such as Mariners , Physitians , and Husbandmen make : of which we read , Luke 12. 54 , 55. When ye see a cloud rise out of the West , straitway you say , there cometh a shower , and it is so : and when you see the South winde blow , you say there will be heat , and it cometh to passe . Mariners at Sea have many useful signes of winde or storme to follow , and so accordingly prepare to avoid the danger . Physitians by the temper of the Aire , and the body of the Patient , foretel what intension or remission of the fit there may be . Husbandmen ( whose labour casts them to be much abroad ) are not unskillful concerning the Seasons , and so accordingly to order their Cattel . But these are vastly different from those things which men presume to answer from the Stars , although the Stars be altogether silent concerning them : As about Marriage , Trade , Health , or Sicknesse , manner of Living and Dying . The confident conclusions about these things , are the darke visions of mens wicked hearts , which the Stars give no light unto . Thus ye see what we grant . 1. That Stars have a ruling power . 2. Make great alterations in the Aire ; and so , 3. On compound bodies . 4. They make times and seasons . And 5. That men may from the present consideration , make predictions of times and seasons from them . That which we deny , we shall lay down in two Propositions . 1. The Stars have no power over the Reason or will of men to necessitate or inforce them to this or that way or object . Stars cannot act immediatly on the minde to present this or that thing to its consideration or apprehension . They cannot fixe or tye down the mind to Meditation . They cannot suggest that which is for argumentation . They cannot make the conclusions which the minde shall assent unto , or cause that assent . They cannot directly incline the will to this or that good , to passe by this , and pitch upon that , or suspend from either . Angels are creatures in their make and being more excellent then the Stars , acting by reason and will as we doe , and so are neerer to us : yet they have no such power over us : How much lesse the Stars ? We say secondly , 2. That no man can pretend rightly to foretel from the Stars things that in their production depend on the will of man , or are otherwise contingent : And that the pretences to such Predictions , and undertakings therein , are frivolous and impious , as may appeare by these seven Arguments . 1. Such a way of prediction is derogatory to Gods prerogative , who onely knows all things in himselfe , and not from without himselfe as we do ; he knows all things , and all the circumstances of things , not by discourse or succession as we do , but altogether and at once , past , present , and to come . It s a high presumption for any creature to presume to know those things which God hath hidden . Now God hath hidden all contingent things from us : The reason is , because our knowledge of things is by their causes : Scire est per causas rem cognoscere . To know , is to unstand a thing by its causes ; but contingent things to come have not now their determination in their causes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non habent in causa sua determinationem : Things contingent are more undetermined then other future things . Contingentia vera est indeterminata potentialitas ad plura : True contingency is an undetermined potentiality to more things . There be two things in Contingency . 1. It makes a thing liable to this or that way , this or that hand , this or that being ; it hath a possibility to this or that . 2. That this possibility is not determined to this so as not to that , or to that so as not to this ; and so no man knows where , or when it will fall : That is Gods prerogative thus to know contingencies . 2. This manner of prediction is diametrically opposit to the word of God. Heare the voyce of the third Command , Thou shalt not take the Name of the Lord thy God in vain . Now Astrological Predictions do take his Name in vain . Gods creatures are his workes , and so his Name , because they make him known , as a name doth the thing whereof it is a name , when they are applyed to that end that he hath set out for them . But now Astrology in these Predictions is a grosse abuse of the Heavens and the Stars ; for they wrest them to serve their wicked lusts and phantasies , boastings , and covetousnesse . God never appointed them to foretel such things as they would make them speak about , as will farther appeare in the next reason . Levit. 19. 26. Ye shall use no inchauntments , or observe times : It is so much against his will , that when the holy Ghost would set out something notably crosse to him , it s said to be as witchcraft , 1 Sam. 15. 23. But I know they will deny their Predictions to be witchcraft ; but if they be not from natural causes , or from divine revelation , I know not what else to refer them to . Deut. 18. 9 , 10. Thou shalt not learne to do after the abominations of those Nations ; There shall not be found among you one that useth Divination , or an observer of times . Take notice . 1. They are an abomination to the Lord. 2. They are such abominations as the Nations used . 3. Such as for which God drave them out . It s remarkable , the vilest of Men and Nations , and the bitterest enemies of the Church , are branded with this sin . Pharaoh King of Egypt , Exod. 7. 11. Pharaoh called the Wise men and the Sorcerers . Nebuchadnezzar King of Babylon , Ezek. 21. 21. The King of Babylon stood at the parting of the way , at the head of the two wayes to use divination . Isa . 2. 6. Thou hast forsaken thy people because they are Southsayers like the Philistines . Now Egyptians , Babylonians , and Philistines , were the noted enemies of Gods Israel . God will be a swift witnesse against such , Mal. 3. 5. He forsooke his people the house of Jacob because they were Southsayers . Ezk. 13. 9. My hand shall be upon them that divine lyes , they shall not be in the assembly of my people . Isa . 41. 25. God frustrateth the tokens of lyars , and maketh Diviners mad . 3. We shall reason from the Nature of the Stars . The fixed Stars are not to be numbred , Gen. 15. 5. It s the speech of God to Abraham , Tell the Stars if thou be able to number them : that is , he was not able to number them ; and as their numbers , so their virtues are not known . There may be as many contrary aspects which men know not , as which they pretend to know ; and the unknown contrary aspects may hinder the aspects they know . Mathematicians say the Heavens are whirled about with so rapid and swift a motion , that in a small moment of time , the state of the stars is changed from the diverse stations , whereof the Predictions are . Now , how can they declare that , when it is uncertaine in what temperament the Stars be ? Beside the virtue of the Stars is mingled together in the subject whereon they work : They do not work singly and apart on the subjects ; as for example ; Jupiter doth not worke alone without Mars , nor Mars without Jupiter , but all the Stars put forth their force and virtue together : Sol , Luna , Mercury , and the rest work together on the Aire , and so on compound bodies , and so they are common causes ; that is , their causing power is such as is not proper and peculiar to one constellation , so as other Stars and constellations do not share in it ; but what they put forth its common to other Stars together with them , and so these Stars with these Stars ; and it being so , how can they ascribe this or that consequent to one Star so as not to another , since they all caused together the effect ? Astrologers make the Stars particular causes , causing particular effects , or else they can foretel nothing by them . Surely the Stars groane to be thus abused , to be diverted from the end they were appointed to ; and put under this bondage to serve the phantasies of men , and not those proper ends assigned them by God. 4. We reason from the Nature of Art : Ars est sapientia Dei in Creaturis refracta : Art is the wisdome of God refracted in the creatures . All wisdome and knowledge is incomprehensively centered and meeting in God , but there it is too high for our reach ; but it s severed and broken in the creatures , that so we may understand it in them . I deny not but there is an Art of the Stars , which Art God hath made , and its a beame of his wisdome shining on them , which is called Astronomy ; that is , the Law of the Stars , or that rule that God hath subjected the Stars unto , and our reason findes out . But that is not the wisdome of God whereby he knows and foretels things to come ; that wisdome , that foreknowledge , that foreknowing wisdome God never placed in the Stars , nor shall we ever finde it there . All Art is that which by our meditation , arguing , observation , and experience , we take up out of the Creature whereof it is an Art ; as in the Art of Musicke : no man makes the Art of Musicke , that is a creature of Gods making : onely men finde out and discover what God hath made ; as namely , God hath made this or that proportion in sounds which cause Harmony , men have not made these proportions ; men indeed finde them out to be there where God hath put them : Omnis applicatio rationis rectae ad aliquid factibile pertinet ad artem , saith Aquinas : that is , All the application of right Reason unto any thing that is to be done pertains to Art ; so the application of our right reason unto sounds , findes out God wisdome there , and belongs to the Art of it . Study , yea study again and again the nature of the Stars , you shall never finde any such prognosticative virtue placed in the Stars . Parentes disciplinarum sunt Experientia & Inductio . Experience and Induction , are the Parents of Arts. Experience is the gathering of many observations , and applying them to certaine proper uses : But if men gather true observations , and apply them rightly , they shall never make up their predictions , but that which shall come forth far different from them . Induction is the gathering together of many experiences : Now if they can make no experience , they cannot make Inductions which is out of many experiences ; and if neither experience , nor induction , then no Art. 5. We argue from that part of Astrology concerning Predictions about alteration of the Aire , about faire or foule weather . How grossly are they mistaken there , and how is that contradicted and condemned by our daily experience ? So that I am more then three quarters perswaded , that if one take an Almanack calculated for this present yeare , 1655. and where it is written fair weather , write foule , and where it s written foule , write faire ; where its written stormes , write calme ; and your writing , as to the event and successe , shall fall out as right as that which was first calculated . Part of the reason that induceth me into this opinion is this . Much , yea very much of weather depends upon the winde : Now who knows twelve months before , where the winde will be twelve months after ? nay who knows this day , where the winde will be to morrow ? God hath not left the windes in the keeping of the Stars ; but he holds them in his fist , and rides upon the wings of them , Psal . 104. 3. Millions of men live and trade in the great deeps , they have their several ways ; some Eastward , some Westward , some outward , some homeward bound : God knows all their wayes and occasions , and who stands in most need of winde and weather , and he serves all their turnes in his season ; and so turnes wind and weather as he thinks good , without acquainting the Stars with it . Now if they mistake so wofully in this one thing , which seemes to be most within their Sphere : and if God have so ordered it , that although Mariners , Physitians , and Husbandmen , can by the present face and posture of the skie , tell somewhat of winde and weather insuing , but they are limited that they cannot do this fourteen dayes before ; nor then when they do it , any farther then by a likely conjecture . How can we imagine Astrologers should take upon them rightly the foretelling of things contingent many years after ? 6. These Predictions are derogatory to that excellent frame that God hath made man in . It s the noblenesse of his make , that where he acts like himselfe , acts as a man , he acts by wit and will : He is agens consilio , such an Agent as acts by Counsel ; that is , by dictate and principle of Reason and will ; and these two are lockt up from the powers of all creatures , that they cannot act on them immediatly ; and so from the power of the Stars . I meane , that it is in the Nature of Man , when these creatures have done their uttermost , yet for him to rise up , and act contrary to all their actings . I know Astrologers use frequently this saying ; — Sapiens dominabitur Astris : A wise man shall beare rule over the Stars . Yet how unduely and imperiously do they incroach upon the Queen and Castle of the soul ? I meane the will of man , and prescribe wicked Laws for hope and feare : Alas , how many , too many are inslaved by them ? These Astrologers make their nests above the Stars , and Lord it over their weake disciples , assuming more right over them then the Stars have ; for many times they take away their rest , and weaken the quiet of their minde by their dayly expectation of such successes as they presumptuously speak of , and shall never come to passe . For shame , for shame , let us redeem our selves from this Captivity . God hath not subjected your reason and will to Angels ; then surely not to Stars or Star-gazers : Angelus non potest aliquam formam imprimere in imaginatione nisi mediante sensu extrinseco , nec potest voluntatem nostram mutare : Aquin. An Angel cannot imprint any forme upon our imagination , but by the interposition and mediation of the sense , which is outward , neither can an Angel change our will. Let us blush to attribute that to Stars and men , that Angels have not . 7. The last argument we shall name taken from the nature of things contingent : Now there we have this rule , Futurorum Contingentium non est determinata veritas ; that is , the Truth of future contingent things is not determined ; and yet how peremptorily doe they conclude concerning these things ? As about marrying a wife , about what kinde of life or imployment this or that man shall be of ; whether he shall dye by war , or by water ; that in such a yeare of his life he shall be sicke , that he shall be deare to Princes , and such like . Now these are things that are undetermined ; that is , they may fall out this or that way : how can they have any knowledge of them ? Contingens dicitur quod aliter esse potest . A thing is said to be contingent , that might have been otherwise then it is ; that although in time it come to passe in this or that shape ; yet as to the causes producing , it might as well have been in another shape . God retains the determination of these things in his own will , and therefore he knows them , but men cannot . Things are said to be contingent inwardly , or outwardly . The actings of the will of man , make that contingency that is called inward : Outward contingency ariseth from some outward help or impediment : Now that God hath removed these acts of the will from the Stars , we heard before ; and no lesse removed are the helps or hinderances that doe fall out in the producing of particular effects , to which the Stars can give you no light , but leave you in the darke . But doe not many things they speake of come to passe and fall out as they foretel ? and doth not this mightily commend their way ? You say that Experience is the mother of Arts , and they have many experiences ; and how will you , or can you answer them ? I answer diverse wayes . 1. I deny that they have so many experiences as they brag of ; Somewhat that seemes to favour their proceedings , may be taken notice of by those who affect and admire such a way ; and no marvel then , if it be commended far beyond what it was ; for the commendations follow the affection of the commender , and not alwayes the nature of the thing commended . And what if men to spread their lyes farther will print them , must they be true because they are in print ? And what if some things reported be of some antiquity , will that make them authenticke ? They have not so much to brag of as they pretend ; for mauy things are said to come to passe that did not . 2. Suppose such and such things doe come to passe , it s not from any causing virtue in the Stars : If you could heare their voice , you would have them disclaming of their influences to such effects . They come to passe , t is true ; but are there no other causes then the Stars ? are there not other things that are neerer to which they may be ascribed ? surely there are . 3. Blind men sometime hit the white , and dreames sometime sute with what after falls out : and so many Astrologers among many falshoods , speake something that may prove true ; and no marvel , seeing their Predictions are like the dubious answers of the Oracles , which may admit a diverse sense , and speake in general termes , which credulous men apply as they think fit . 4. The coming to passe is the strongest argument against them ; It comes to passe , but not by any thing in the nature of the Stars foretelling it , nor by any Art , nor by any revelation from God. Then may you not justly feare , that such discoveries arise from him who is the enemy of God , and your souls ? the lyar , and the father of lyes , the prince of darknesse and of the power of the aire , who workes effectually in the children of disobedience : and were you not much better to want such Predictions , then take them up by such a hand ? 5. It may come to passe in a way of Judicial vengeance ; your mindes are set upon lyes and vanities , and God may answer you according to the visions of your own heart . Ezek. 14. 4. Every man that putteth the stumbling blocke of his iniquity before his face , and cometh to the Prophet ; I the Lord will answer him that cometh according to the multitude of his Idols . If God answer him that comes to his Prophet according to the iniquity of his heart ; How much more will he answer them that come to Astrologers , Satans Prophets , according to their iniquity ? 2 Thess . 2. 9. Antichrist cometh after the working of Satan , with all power and signes and lying wonders . Now vers . 10. Because they receive not the truth in love , Verse 11. God sends them strong delusions that they should beleeve a lye : or it may be God comes to try you . Deut. 13. 1 , 2 , 3. See how the case is there stated . If there arise a Prophet that giveth thee a signe or a wonder , and the signe or the wonder come to passe , whereof he spake unto thee , saying , let us goe after other Gods ; Thou shalt not hearken to the words of that Prophet or dreamer of dreams ; for the Lord your God proveth you , whether you love the Lord your God with all your Heart and with all your Soul. A word of Application . 1. To those who are professors and teachers of the Mathematickes . I have one word to you ; and would to God it might finde acceptance with you . I honour all Art ; if not too much , I am sure enough : and I hate not that pleasing and profitable study of the Mathematicks , although I confesse my selfe no proficient therein . I would humbly intreate you to keep to what is Art , and the wisdome of God in the creature , and that will render you wise , not Cunning men . Surely Piety is the best Policy , and the feare of the Lord , the beginning of wisdome . I appeale to your own consciences : should you not tremble when in your Predictions you aspire to what i● proper to God , and not communicable to man ? It s enough for our narrow compasse , and to keep us humble , to recall a little of what is past ▪ and to know ●ot very much of what is present before us , but least of all what is to come . The Apostle Paul would not have the Corinthians should thinke 1. Cor. 4. 6. above what is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Be not angry with me if I wish you so well , that I would not have you to think , or write above what God hath written in his word or workes . There be some things in all Arts that God hides from men , as Sympathys and Antipathies in natural Philosophy , the returnes of Agues by set fits in Medicinal practice ; and in your own way , the cause of the ebbings and flowings of the Sea : You are not infallible in what you think you know : you are apt enough to erre as you are men ; Humanum est errare ; but how much more apt if you proceed by erroneous principles and doctrines ? Is it nothing to you that God hath stirred up the spirits and pens of those who are godly and wise to appeare against your way ? I should much suspect my selfe to be in the way of Balaam , when I should meet with so many Angels , ( Ministers , Messengers , of God ) coming against me . You may mistake , and so mispeake , as that Divination may easily turn into a lye , Isa . 44. ●5 . and God may blast that reason into madnesse that is so abused : and then how sad will your case be , when you must be ranked with those who are without , whose property is described ▪ to be such who love and make a lye , Rev. 22. 15. Oh remember how unduely and nnworthily you have perplexed , and rejoyced the hearts of people : you have put them in feare where no feare was , and rejoyced them when you had no good ground for it . You have raised up hopes in them like spiders webbs , which a little time hath easily swept away ; and you have driven many to despaire , when God gave no cause for such desperation . How infectious have your principles and practices been ? How many have been misled by you ? Think on your Schollers whom you have trained up to follow your steps ; if you walke awry , how can they walke right ? Doth it not , or may it not pitty your heart to see so many , young , ingenious , hopeful Gentlemen , to be corrupted by you ? It may be God may give you repentance , which I heartily wish ; but they may be hardned in their vanity , and never returne ; and will not that fall sad on you , when you shall remember that you have a generation in the pit beneath , whom your false teaching and corrupt example hath begotten ? You cannot be so inobservant in your own way , but you doe know that God from heaven doth beare witnesse against your weather-wisdome ; making that prove faire that you foretel to be foul , and foule to be fair . Now if you are so much out in that which is lowest in your way ; may you not much more mistake in higher pretences ? Surely since you are so confident of things to come , which yet God and Nature hath not actually determined , you might be more bold to call up things past ; if you can tell a person what shall befal him , you may as well tell what hath befallen him . Why doe you not bend your thoughts that way , and not this ? is it not because it would not be so taking with men , and withal it would decry your skill ? Remember , and forget not , you must give account of your wayes and workes ; thinke seriously of it : Will your proceedings be owned by Christ another day ? will he say to you , Euge bone serve , Well done thou good and faithful servant ? thou hast been faithful in thy Predictions , I will make thee Lord of ten Cities ; enter into thy Masters joy . Will he not rather accuse you for abusing your selves and others ? for mispending your parts and paines , and snarling at those who reproved you ? Your sins are great , but not unpardonable : Oh that God would give you repentance unto life , like those we read of in Acts 19. 19. Many believed , and among those , Many that used curious Arts , brought their Bookes together and burned them before all men . If you will stile your dealings Arts ; others , and rightly too , will call them Curious : Now there was cause enough to burne their Books then : May there not be as much in your Books now ? I shall adde no more , onely leave it to God and your consciences ; and descend to give a word to your disciples . I cannot but from my soul pitty you , to see your youth and ingenuity so dangerously intangled . Astrological Predictions are fine cobwebs to catch young wits . Give eare to a plaine word . It s possible you may meet with something that is and may be called Art : But is there nothing else ? is there not something far worse ? No evil was ever so audacious at first , as to appeare unmasked , and in its own colours ; the worst of things sometimes put on the best of names and pretences . I should be too impudent in writing against what is Art , and so Gods wisdome in the creature ; and you would be too negligent and grosse , if you espouse mens phantasies and wickednesse for Art , for Gods wisdome in the creature . All men desire to know , and those that know something , desire to know more : Scienti● non habet inimicum nisi ignorantem . I blame not your desire of knowledge , but wish you to goe on in it , and that your desires may end in attainment : but take heed what , and how you know . All knowledge of excellent objects innobles the minde , Excellens objectum intellectum perficit . I beseech you weigh , whether such principles as you are taught and have sucked in , will make your minde one jot better , and not rather much worse . I know they insinuate not barely by pretending to augment your knowledge , but knowledge in relation to your practice ; of something to be done by you , and that hereafter ; nay of what God will doe by you , and to you ; and these considerations are taking and snaring . To pretend ▪ to advance knowledge onely , without practice would be vaine speculation : to know onely what concerns other men , would seeme a busibodinesse ; to tell you what is past is but to recall what you had some knowledge of before ; but to tell you what is to come , and to come from God , this takes much with you . But ( deare hearts ) be not deceived : How came the spirit of God to them , that they can reveale so much to you ? They goe , but God sent them not ; and they declare , but what ? the visions of their own heart . I am not ignorant that there is somewhat of singularity by which they ingraciate themselves ; men affect to be and doe something more then others : to be as all men are , to know as all men know , is but a common being and knowledge ; but to be of higher straines and extract , to be of more accomplisht perfection is that which men strive for , and they pretend to bring you unto . Bona verba : These are good words indeed ; but looke well to it , lest while you aime to be higher then other men , you fall not beneath the lowest Christians ; and while you strive to know what you should not , you grow ignorant of what you should . The knowledge of God and a mans selfe , are the greatest Sciences , and they make faire to instruct you in both , but lead you aright in neither . The Word , the Gospel , the Word of truth , will give you the knowledge of God and your selves , which they and the Stars can never do . T is true , they maintaine their way in a kinde of majesty with great , sounding , strange words : As the Luminary of the time , the Sun angular posited in this or that house ; the Moon in this or that Sextile , to Mercury Lord of his ascendant , and such like termes . But how weake is it to be carried away with words , and sad to be worded into wickednesse ? Above all , give me leave to warne you of casting your own Nativities , or the Nativities of others , or suffering others to cast them for you : And here take notice of these sixe things . First , 1. They must know the moment in which you were borne ; and who can readily tell them that ? I am sure you your selves cannot remember it ; and truely I think your mother and the good women then present were so busie about you and her , that they did not tell the clocke : but suppose some heard it stricke ; it may be the clocke was wrong set , might goe an hour too fast , or too slow . How will , or can you know the direct time ? and the heavens change in a moment , what worke can you make of it ? 2. They make an Image of the Heaven in a Table and the houses for the Stars : but what if these houses and tables are creatures of their own braine , and never of Gods making ? what sorry creatures will they prove , and the workings upon them as sorry as they ? The twelve Houses are made of the feigned Signes of a supposed Zodiacke . Now what worke can you make of things feigned and supposed ? May we not conclude safely that what is wrought upon such suppositions is little better then something feigned or supposed ? 3. They undertake to shew you what houses the Stars were in when you were borne ; as what house Jupiter , Sol , and Venus , were in , which they account the best Planets ; Saturne , and Mars , the worst ; Mercury and Luna , varying according to the places they reside in , and such like stuffe . That there be places and motions of the Stars I question not : but as for these Houses and the Stars being at such a moment in this house , or at another moment in that house ; I doe more then suppose , He shall not be damned that believes no such matter . 4. They pretend to tell you who reigned when you entered into the world . It is more then ever they can prove , that there is such a Monarchical virtue and order in the Stars ; that is , that this , or that particular Star hath its virtue and influence apart from other Stars ; that it rules and hath power which the other Stars have not , and puts forth this power in a way of rule , without them , and distinct from them . And it would be as hard to give a reason why the constellation at the time of the birth must be calculated and not as well the constellation at the time of the conception , or while it was an Embrio . I confesse I am altogether in the darke , and I thinke you have not much light with you , so much as to shew me why you should not calculate Conceptions as well as Nativities , or the state of a childe in the wombe , as well as the birth of it . 5. They pretend to tell you in what degree , and with what aspect the other Planets did temper or inflame . You must blame my ignorance if I apprehend it very hard to understand the particular influence of the Stars , much more the degrees of that influence . I know not how to understand one Star regent and another subservient : my faith tells me they worke together and at once , in common , according to that nature and motion that God hath given to them . 6. But to pretend to read from them , from the Heavens , Houses , Planets , Aspects , Influences , and the like , what is decreed concerning you , as that the Stars incline a man to atcheive great preferment , declare a fit capacity to this or that thing , promise a smatterring of it ; discover whether a man shall attaine the thing desired , or the like . This I say is to me unlikely and ungodly : which that it may appeare to you , weigh the arguments before alledged . What although they tell you of good things ? I beseech you abuse not your faith to believe them ; It will be your happinesse if God bestow ▪ such and such good things on you ; but you shall never come the more to enjoy them ; because of the Stars or their Predictions ; and you doe but abuse them and abuse your selves , and your blessings to take them up from their hand . Suppose they tell you of something crosse and darkely spoken ; let not that affright you : let me speak to you as our Saviour to his disciples , Joh. 14. 1. You believe in God , believe also in Christ : Men or their messages you are not obliged to believe ; nor will it ever be charged on you as a sin of infidelity , to give no assent to these their Astrological Predictions . FINIS . Notes, typically marginal, from the original text Notes for div A81992-e210 Natura hominis Novitatis avida . Notes for div A81992-e1500 Pos . 1. Pos . 2. Pos . 3. Pos . 4. Pos . 5. Pos . 6. Pos . 7. Pos . 8. Pos . 9. Pos . 10. Pos . 11. Pos . 12. Notes for div A81992-e6390 Psal . 111. 2. v. 3. v. 4. The occasion . v. 5. v. 6. v. 7. & 8. Heb. 11. 1. Heb. 11. 27 The scope . Mic. 6. 9. Mat. 4. 8. Jam. 5. 16. Rev. 3. 14. Isa . 1. 3. 2 Sam. 23. 15 , 16. Dan. 9. 2. Notes for div A81992-e7250 Prop. 1. Prophesies 〈…〉 ed , in way of a promise . Isa . 9. 6. Mat. 1. 22. Isa . 9. 2. Prop ▪ 2. N. T. Promises are set out it O. T. language . Rev. 11. 1. Rev. 21. 3. Rev. 14. 8. Heb. 4. 2. Prop. 3. Pro ▪ and Proph. to betaken in the largest senser . Gen. 32. 9 , 13. Psal . 119. 96. Prop. 4. They have divers degrees of fulfilling . Hos . 11. 1. Mat. 2. 15. Jer. 31. 15. Mat. 2. 17. Isa . 53. 4. Mat. 8. 17. Psal . 78. 2. Math. 13. 35. Zach. 11. 12. Math. 27. 9 Psal . 22. 18. Joh. 19. 23. Isa . 61. 1. Luke 4. 21 Psal . 41. 9. Joh. 13. 14. Isa . 53. 1. Joh. 12. 38. Master Tempest Wood. Mat. 2. 17. Acts 2. 16. Prop. 5. Under one expression they comprehend a whole series . Rom. 9. 7. Rev. 16. 1. Prop. 6. They correspond with former glorious workings . Hag. 2. 5. Rev. 11. 6. Mic. 7. 15. Prop. 7. Inflicting of judgements subordinate to Promises . Isa . 10. 12. Prop. 8. Christ coming is the time of fulfilling pro. & proph . Notes for div A81992-e9760 The 〈◊〉 eight Proposals give light to Hag. 2. 6. 7. Exod. 19. 18. The coherence . Saith what ? 1. To speak . Gen. 20. 5. 2. To prophesie . Gen. 41. 54. Said aforehand . 3. To meditate . ● Sam 21. 16. 4. To command . Jonah 2. 11. 5. To promise . Obser . 1. Obser . 2. Shaking what ? Obs . 1. Obs . 2. Obs . 3. Obs . 4. Obs . 5. Terra pedibus annima●●●m teritur . Obser . 1. Obser . 2. Obser . 3. Notes for div A81992-e13090 Doctr. The Lord in changes dispenseth himselfe by the way of a promise . Gen. 9. 13. Gen. 17. 4. Reas . 1. This holds out God as a Father . Reas 2. Exalts the honour of Christ the Son. Reas . 3. Honour God in the person of he spirit . Joel 2. 28. Reas . 4. Makes for the advantage of Gods people . 2 Cor. 7. 1. Reas . 5. confounds the men of the world . Reas . 6. greatens our estate . Use 1. of Instruction . Great turnes have great wants . That God then withers the arme of flesh . Psal . 76. 5. Gods wayes are in the deep . Use 2. To search the promises . Dan. 2. 28. Moti . 1. This renders you children of wisdome . Mot. 2. Preserves against sin . Mot. 3. Advanceth your faith , and love . Mot. 4. Conquers difficulties . Mot. 5. Makes us watchful and dutiful . Mot. 6. Promotes the praise of God. Notes for div A81992-e15260 Doct. Christ workes alterations in the natural bodies of heaven & earth . Christ gives a being to all creatures . Maintains what he hath given They are at his beck . They sometime step aside from their ordinary course . Chirst guides those steppings . These turnes have the nature of signes . Signes . Rememorative . Demonstrative . Prognostical . Practical . Reas . 1. Christ begins to take his power . Reas . 2. Speakes to all the world . Reas . 3. Creatures are not in that estate he intends . Rom. 8. 22. The creatures groaning opened . Gen. 1. 26. Reas . 4. Christ draws out spiritual actings . Use 1. See Christs excellency . It s vain to oppose Christ . It s easie to believe promises of this life shall be performed . Use 2. of Exhortation . 1. Consider Christ in all the creatures . Fear before Christ . Expect great things . Rom. 4. Praise Christ . Notes for div A81992-e17230 Angels called Heavens . Job . 15. 15. How Angels are changed . Heaven shaken when Christ takes our nature . At Christs birth . At Gospel preaching . 1 Pet. 1. 12. Angels changed when God reveals new things to them . Omnis locutio Dei ad angelos est illumi●atio . When they have new imployment . Doct. Angels minister in these Turnes . For 1. Christ is head of Angels . Math. 26. 43. Dan. 7. 10. Angels are to serve Christ in ● members . Heb. 1. 14. Psal . 91. 11. In destruction of enemies . Angels are to have honour of their service . Angels are in the vision and so in the execution . Angels have kingdome ▪ worke . They shall be co●joyn'd with Saints hereafter ; and so Now. Christ being upon his greatest worke useth his best servants . Christ must have his Angels , as well as Satan hath his . Object . Sol. 1. Use of Instruction . Use 1. Christ is far above Angels . Heb. 1. opened . V. 4. V. 6. V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . V. 2. V. 6. V. 2. V. 3. V. 8. 7. and 10. V. 8. V. 13. Use of Exhortation . 1. To behold these works . 2 Not to be discouraged . 3. Rise in love . 4. Come forth to be fellow ▪ servants with these Angels . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A81992-e20740 Heaven meanes h●gh things . Rev. 12. 7 , 8. Isa . 61. 15 , 16. Isa . 65. 17 , 18. Isa . 34. 4. Doctr. Christ shakes Kings and Princes . Reas . 1. Kings make great turnes . Isa . 14 ▪ 12. 13. Reas . 2. They seeme exempt from mans power . Reas . 3. Dealing with them , is a way to deale with Nations . Reas . 4. Kings seeme to be Christs match . Use 1. 1. There is a meanesse in their majesty . 2. Management of particular places must be reckoned for . 3. Christ will surely account with meaner men . 4. We may appeale to Christ . 5. Judgements on Kings have characters of Christ on them . Rev. 6. 2 , 3 , 4 , 5. V. 2. V. 3. & 4. V. 5. & 6. V. 7. & 8. V. 9. V. 12. Rev. 8. 2. Rev. 16. 1. Use 1. of Exhortation . To meditate on Christ and his shaking . 2. Give Christ the honour due to him . Notes for div A81992-e23120 Pos . 1. All power is given to Christ . 1. All power is in Christ . 2. His due upon the taking of our nature . 3. All power is rightly said to be given Christ . 4. Christ hath had little glory of all his power . 5. Christ will exalt himselfe , so as Kings shal confesse his power . Dan. 4. 37. Use of Instruction . See Gods love to Christ . 2. The Father is fully satisfied that all is in him . 3. The pleasure of the Lord shall prosper . Use 2. Exhort . 1. To invite to love Christ . 2. To be at his disposal . 3. Let wicked ones tremble . 4. Let the Earth be glad . Psal . 97. 1. Notes for div A81992-e24590 Pos . 2. Kings reigne by Christ . Prov. 8 : 16. For 1. They are , or are not , by him . 2. Christ blesseth or blasteth in goverment . 3. Kings cannot put forth their power without him . 4. Continuation and succession is from him . Bad Kings as well as good , reigne by Christ . Good men may be bad Kings . 2. The badnesse of Kings is not from Christ . 3. Yet he suffers them to be . 4. Christ is righteous in thus suffering them . Hos . 13. 11. 5. Christ ●s gracious , as well as righteous . 6. Christ reigns more in those who are good , then in those who are bad . Use 1. For Instruction . Christ stamps a majesty on them . 2. To rise against them , is to rise against Christ . Rom. 13. 2. 3. Ascribe the good of government . to Christ . 4 A ground of patience under bad Rulers . 5. Christ is more glorious then all Kings . Use 1. of Exhortation . Psal . 2. 10. 1. To be wise . 2. To be instructed . 3. To feare . 4. To serve . 1 Pet. 2. 14. Prov. 20. 26. 5. To rejoyce with trembling . 6. To kisse the Son. Notes for div A81992-e27230 Pos . 3. Government is for the Worlds good . 1 Pet. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. It keeps the world in order . Persons so kept , enjoy propriety . 3. Government promotes increase . 4. Protects our peace . 1 Tim. 2. 2. 5. When God fits some , and makes others consenting . 6. This is for the good of all ranks of men . 7. In their whole lives . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 2. 2. 8. Honour due to governours . Use 1. for Instruct . 1. God is a faithful Creator . 2. Governours need w●ldome , and publick spirits . Use 2. Exhort . 1 To esteeme them highly . 2. Make honourable mention of them . Gen. 42. 10. 3. To speak to God for them . 1 Tim. 2. 1 , 2. 4. To submit to every ordinance of man. 5. To serve in person & purse . Notes for div A81992-e28840 Pos . 4. Government is apt to change . 1. Governours change . 2. Forms of government change . 3. People change . 4. Laws change . 5. Leagues and Trade change . 6. Christ changes them by his judgements on them . Use of Instruction . 1. Surely , lesse bodies will change . 2. See the creatures vanity . Psal . 118. 8 , 9. Use 2. of Exhort . 1. To governours to look after true wisdome and righteousnesse . 2. To be little in their own eyes . 3. To have our Treasures in Heaven . 4. Cast off quarrelling passions at these Turns . 5. Contend that the change may be for the better . Notes for div A81992-e29850 Pos . 5. Kings abuse their Power . Gen. 10 10. 1. They serve themselvs more then others . 2. They turn their power to the hurt of others . 3. The Powers were against Christ in his person . 4. They have been enemies to Christ his people . 5. They give up their power to the beast . Use of Instruction . 1. See the ground of the turns upon Kingdomes . 2. Kings little deserve the name of Holy. 3. Judge no cause by great followers . Joh. 7 48 , 49. 4. Learne the true value of earthly Powers . 5. Let those that rule be circumspect . Notes for div A81992-e30880 Pos . 6. Sins of Princes break their Power . As 1. A lazy spirit . 2. Not accounting with their Ministers . 3. When will is Law , Greg. in Moral . 4. Not executing good Laws . 5. Injustice . 6. Sinful conformity to neighbour Nations . 7. Undue interposal in the things of God. 8. Persecution of the good and quiet . Use 1. of Instruct . See the cause of our turns . Use 2. of Admonition . 1. Watch the heart in lawful things . 2 Tim. 3. 4. 2. Beware of self-love . 3. Exalt not your selves unduely . 4. Anger misbecomes you . 5. Forget not others kindnesse to you . 2 Chron. 24. 22. 6. Look that followers prove not flatterers . Notes for div A81992-e32480 Pos . 7. Wicked Prince , wicked people . Reas . 1. Wickednesse in Princes comes in another dresse . Reas . 2. Good La● are not ex●cuted . Reas . 3. Wickedness is established as by a Law. Psal . 94. 20. Reas . 4. Because of National Priests . Reas . 5. People are led by example . Vse 1. Rulers have much to answer for . 2. Examples move much . 3. Wi●kednesse is in ●ur 〈◊〉 . 4. It s just that we suffer from Princes . Notes for div A81992-e33180 Pos . 8. Abuses in Princes & people , adapt to Civil War. 1. It doth so with good men . 2. It s so in bad men . 1. Pride in Princes produceth pride in people . 2. Pride brings in Luxury . 3. Luxury begets poverty . 4. Poverty discontent . 5. Discontented people meditate on their pressures . 6. Then payments for publick use , are cryed down . 7. People grow weary of their Trades . 8. They feele much ; but feare more . 9. There be mauy Incendiaries . 10. These Incendiarys have many followers . Vse 1. To Princes . 2. To people . Vse 3. To all to admire God in his goodnesse . Notes for div A81992-e34330 Pos . 9. Civil wars cause ruinous Turnes . 1. Government is then destroyed . 2. Laws are then silent . 3. Religion is slaine . 4. Learning and Trading fall . 5. It makes a rich people poor . 6. No safety to any . 7. Plantations are nipt in the bud . 8. Victories of civil wars , are much to be lamented . Vse 1. Admire Gods goodnesse . 2. Consider how much we are engaged to those now in power . 3. Look on some inconveneinces as eligible . 4. Promote not civil war. Notes for div A81992-e35650 Pos . 10. Neighbours fall from or upon us . 1. God hath bounded Nations . Acts17 . 26. 2. Confederacy is needful for a Nation . 3. It s of great concernment what , and with whom confederacy is made . 4. Islands have more liberty in choice of their confederacy . ● We may 〈◊〉 with 〈…〉 . . 7. Our 〈…〉 adve●sari●● . 8. 〈…〉 ●e 〈…〉 9. This disjunction tempts your confederates to shake you off . 10. It opportunes them to become y●ur enemies . Vse 1. See how little hope or help in men . 2. See the wickednesse incident to Nations . 3. An argument against Civil war. 4. It s a curious worke to manage publick affairs . 5. Admir● God in his providences . Notes for div A81992-e37520 Pos . 11. Vnjust dealings cause forreigne wars . 1. The pride and lust of ruling men , cause unjust dealings . 2. Men desire to be great alone . 3. Great Leaders obtain many followers . 4. Our distraction is their season . 5. An oppressed people are very sensible . 6. They resolve to retaliate . Vse 1. See the spreading nature of sin . 2. A Nation is liable to trouble u●on tr●●b 3. War is an appeale to God. 4. See here Gods goodnesse . Notes for div A81992-e38500 Pos . 12. Christ deals in severity with Kings . Isa . 20 23. Reas . 1. They break covenant with their people . Reas . 2. Christ appears no respecter of persons . Reas . 3. Christ his wisdome exceeds their king-craft . 〈…〉 . Reas . 4. Christ is to overcome Satan in his own Territories . Vse 1. See the sinfulnesse of Kings , in Christ his dealing with them . Vid. Chap. 10. & 11. 2. See his impartial holinesse . 3. Learne to what to refer our present providences . Notes for div A81992-e39730 How the Positions formerly handled conclude about our present Turnes and Changes . Notes for div A81992-e40230 1. Jesus Christ is King of Saints . 2. He is so upon his sufferings . 3. He puts forth his power as King of the World , for his people to whom he is King of Saints . Rev. 12. 16. Isa . 43. 14. 4. Christ shall have more glory in this World. 5. All Governments have their bitternesse , that Christs Government may be rendred desirable . 6. Christ poureth on his people a spirit of prayer . Psal . 76. 3. 7. Christ shall have , a willing people . 8. Some Kings shall be among this willing people . 9. Christ shall mightily stir up his people to be active . 10. Righteousnesse shall be exalted in Kingdoms . 11. Saints shall have Conquests over their enemies . 12. These things shall be by degrees . Notes for div A81992-e43430 1. Vse of Instruction . 1. Christs Title . 1. By Election . 2. By Donation . Psal . 2. 8. 3. By Birth . 4. By Purchase . 5. By Conquest . 2. Christs qualifications greatest ▪ Col. 2. 9. Col. 2. 3. Psal . 45. 7. 3. Christs administrations highest . Joel 2. 20 , 21. 4. Christ his communications are largest . Properties of Christ's Kingdome . 1. It is spiritual . 2. It s Vniversal . 3. It s Eternal . 4. Brings in perfect peace . 3. The excellency of Saints . 1. They shall be more Saints . 2. Saints shall live safely . 3. Their enemies shall be ruined . 2. Vse of Exhortation . 1. To know him . 2. To feare him . 3. Trust in him . 4. Embrace him with love . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. We must be like him . 6. We must glorifie him . Psal . 45. 1. V. 3. 4. 7. Christ must be obeyed in his Laws . 1. Peace is to be sought . 2. Stand to your Covenants . 3. You must be thankful . 4. We must serve one another . 5. We must be merciful and forgive . 6. Reproach not one another . Which is when men ▪ 1. accuse fasly . 2. Disclose causlesly . 3. Aggravating unduely . 4. Blaming the intention . We repreach about good . 1. When we deny it . 2. Hiding the grace of others . 3. When we lessen them . 4. By coldly commending . 7. Law against pride 8. Law to be just . 9. Deale well with the means of your peace . 10. Enemies must be opposed . Joh. 3. 5. 1 Pet. 1. 3. 2 Cor. 5. 17. 2 Pet. 1. 4. Eph. 2. 10. Col. 1. 9. Eph. 1. 17. V. 18. Rom. 12. 2. Eph. 3. 19. Eph. 6. 24. Math. 5. 6. Acts 9. 31. Acts 16. 31. Rom. 4. 18 , 20. Phil. 4. 4. Eph. 4. 29. Eph. 4. 4. Col. 4. 6. Jam. 3. 2. 1. 26 , 27. Jam. 1. 22. Mat. 16. 24. Tit. 2. 14. 2 Cor. 7. 1. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 5. 35. Phil. 2. 15. Math. 5. 16. Joh. 15. 8. 1 Cor. 15. 58. Phil. 1. 11. 2 Pet. 1. 5 , 6 , 7. Rom. 6. 17. 1 Cor. 10. 31. Col. 3. 17. Col. 3. 22. 23. Levit. 10. 3. Joh. 4. 24. Eph. 6. 18. Eph. 3. 12. Eph. 6. 18. 1. Pet. 2. 1. 2. Act. 17. 11. Luke 8. 15. Heb. 2. 1. Heb. 13. 16. Phil. 1. 29. Jam. 1. 4. Rom. 5. 3. Math. 5. 11. 12. Col. 1. 11. 1 Pet. 4. 16. Notes for div A81992-e54070 1. Stars have a ruling excellency . 2. Stars worke alteration in the Aire . 3. Stars affect diversly the compound bodies . 4. Stars are for Times and Seasons . 5. There may be som e present predictions . 1. Stars have no power over the Reason or Will. 2. Men can not from Stars make Predictions about contingent Arg. 1. It s derogatory to Gods providence . Things contingent what Agr. 2. From Gods word . Arg. 3. from the nature of the Stars . Argu. 4. From the Nature of Art. Argu. 5. From that part of Astrology that concerns weather . Arg. 6. from the excellent frame of Man. Argu. 7. From the nature of Contingent things . Obj. What they foretel comes to passe . Sol. 1. They have not so many experiences . 2. They come not from any causing virtue in the Stars . 3. They may have their doubtful termes applied to some events . 5. It may come to passe in vengeance . Vse 1. To professors of the Mathematicks . Vse to those who are learners of Astrology . Against figure-casting . 1. It s hard to know the momeut of Birth . 2. They make an Image of heaven in a table , & houses for the Stars . 3. They pretend to shew in what houses the Stars are . 4. To tell you who reigned when you were born . 5. What aspect the other planets have . 6. Hence pretend to strange Predictions . 
A10659	----	Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford. Reynolds, Edward, 1599-1676. 1631 Approx. 1224 KB of XML-encoded text transcribed from 287 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A10659 STC 20934 ESTC S115807 99851025 99851025 16278 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10659) Transcribed from: (Early English Books Online ; image set 16278) Images scanned from microfilm: (Early English books, 1475-1640 ; 1581:13) Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford. Reynolds, Edward, 1599-1676. [20], 100, 99-535, [1] p. Imprinted by Felix Kyngston for Robert Bostocke, and are to be sold at his shop in Pauls Churchyard at the signe of the Kings Head, London : 1631. "The vanitie of the creature", "The sinfulnes of sinne", and "The life of Christ" each have separate dated title page; register and pagination are continuous. A variant (STC 20934.5) has Henry Curteyne's name in the imprint. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Sin -- Sermons -- Early works to 1800. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-03 Mona Logarbo Sampled and proofread 2004-03 Mona Logarbo Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THREE TREATISES OF The Uanity of the Creature . The Sinfulnesse of Sinne. The Life of Christ. BEING THE SVBSTANCE OF SEVERALL SERMONS PREACHED AT LINCOLNS INNE : BY EDWARD REYNOLDES , PREACHER to that Honourable Society , and late Fellow of Merton Colledge in Oxford . GAL. 2. 20. Not I , but Christ liveth in me . LONDON , Imprinted by Felix Kyngston for Robert Bostocke , and are to be sold at his shop in Pauls Church-yard at the signe of the Kings Head. 1631. HONORATISSIMO ET CELEBERRIMO DOCTISSIMORVM Iurisprudentium Collegio , Hospitij Lincolniensis Magistris Uenerabilibus , Socijsque universis , Auditoribus suis faventissimis , EDWARDVS REYNOLDES EIDEM HETAERIAE A SACRIS CONCIONIBVS ; Tres hosce Tractatus : De Rerum Secularium vanitate . De Peccato supra modum peccante . De Christi in Renatis vitâ ac vigore : MINISTERII IBIDEM SVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam , Exile quidem & perexiguum , perpetuae tamen observantiae , Summaeque in Christo Dilectionis pignus , Humiliter & Devotè D. D. D. A TABLE OF THE CONTENTS . The first Treatise . The Vanity of the Creature . ECCLES . 1. 14. PRoportion and Proprietie the grounds of satisfaction to the soule . Pag. 3 The Creature insufficient to satisfie the Desires of the soule . 4 The Ground hereof ▪ The vast disproportion betweene the soule and the Creature . 7 The Creature vaine , 1. in its nature and worth . 9 Therefore wee should not trust in it , nor swell with it . 11 The Creature vaine , 2. in its deadnesse and inefficacie . 15 Therefore we should not relie on it , nor attribute sufficiency to it . 19 How to use the Creature as a dead Creature : 1. Consider its dependence and subordination to Gods power . 22 2. Sanctifie and reduce it to its primitive goodnesse . 24 How the Creature is sanctified by the word and prayer . 26 3. Love it in its owne order . 34 The Creature vaine , 3 in its duration . 36 The Rootes of Corruption in the Creature . 38 Corrupt mindes are apt to conceive an immortalitie in earthly things . 46 The proceedings of Gods providence in the dispensation of earthlie things wise and iust . 48 Correctives to be observed in the use of the Creature . 1. Keepe the intellectuals sound and untainted . 52 2. By faith looke through and above them . 55 3. Convert them to holy uses . 58 Great disproportion betweene the soule and the Creature . It is vexation of spirit . 59 Caresare Thornes , because , first , they wound the spirit , secondly , they choak and overgrow the heart , thirdly , they deceive , fourthly , they vanish . 59 Degrees of this vexation : 1. In the procuring of them . 62 2. In the multiplying of them , 64 3. In the use of them . Discovered , 67 1. In knowledge , naturall and civill . 68 2. In Pleasures . 70 3. In Riches . 72 4. In the Review of them . 74 5. In the disposing of them . 75 The Grounds of this vexation : 1. Gods Curse . 76 2. The Corruption of nature . 78 3. The deceitfulnesse of the Creature . 80 It is lawfull to labour and pray for the Creature , though it vex the spirit . 84 We should be humbled in the sight of sinne which hath defaced the Creation . 86 Wee should be wise to prevent those cares which the Creatures are apt to breed . 89 Irregular cares are both superfluous , and sinnefull . 90 How to take away or prevent Vexation : 1. Pray for that which is convenient to thy abilities and occasions . 94 2. Take nothing without Christ. 95 3. Throw out every execrable thing . 97 4. Keepe the spirit untouched , and uncorrupted . 98 What it is to set the heart on the Creature . 99 The spirit is the most tender and delicate part of man. 100 A heart set on the world is without strength● Passive or Active : 1. Vnable to beare temptations : 1. Because Satan proportioneth temptations to our lusts . 101 2. Because temptations are edg'd , with promises and threatnings . 105 3. God oftē gives wicked mē over to belieue lies . 107 2. Vnable to beare afflictions . 108 3. Vnable to performe any active obedience with strength 110 How to use the Creature as a vexing Creature . 113 The second Treatise . The sinfulnesse of Sinne. ROM . 7. 9. NAturall light not sufficient to understand the Scriptures . 118 How the Commandement came to Saint Paul , and how hee was formerly without it . 119 A man may have the Law in the Letter , and be without it in the Power and Spirit . 121 Ignorance doth naturally beget blind zeale , and strong misperswasions . 122 Saving knowledge is not of our owne fetching in . The Spirit by the Commandement convinceth a man to be in the state of sinne . 123 Nature teacheth some things , but it cannot thorowly convince . 125 The Spirit convinceth : first , by opening the Rule , which is the Law. 129 The strength of sinne twofold to Condemne us . Operate or stirre in us . It hath the strength of a Lord. 129 Husband . 129 How sinne hath its life and strength from the Law by the Obligation . of it . 130 Irritation . of it . 130 Conviction . of it . 130 The Spirit by the Commandement convinceth us , 1. Of Originall sinne ; either imputed , as Adams sin . 134 Or inherent , as the corruption of Nature . 135 In naturall corruption consider , 1. The universalitie of it in Times . 136 Persons . 136 Parts . 136 Corruption of the Minde . 139 the Conscience and Heart . 140 the Will. 141 the Memory and whole man. 142 2. The closenesse and adherency of it to nature . 143 How the body of sinne is destroyed in this life . 144 Why God suffereth the remainders of corruption in us . 147 3. The contagion of it on our best workes . 149 4. The fruitfulnesse of it bringing fruit suddenly . 151 continually . 151 desperately . 151 unexpectedly . 151 5. The temptations of it . 155 6. The warre and rebellion of it . 157 7. The wisedome and policies of it . 161 8. The strength and power of it . 164 9. The madnesse of it , and that twofold : 1. Fiercenesse and rage . 167 2. Inconsideratenesse and inconsistency of reason . 184 10. The indefatigablenesse of it . 185 Being naturall and 186 Unsatisfiable . 188 11. The propagation of it . 193 The great error of those who either mitigate ▪ or denie originall sinne . 199 In our humiliations for sinne we should begin with our evill nature . 212 We should be iealous of our selves and our evill hearts . 213 We should hold warre with our corruptions . 215 We should be patient under the weight of our concupiscence . 216 Wherein the strength of lust lies . 218 How to withstand concupiscence in all the wayes thereof . 221 The Spirit by the Commandement convinceth us , 2. Of actuall sin , with the severall aggravations thereof . 226 The Spirit convinceth , 2. by discovering the condition of the state of sinne . 1. It is an estate of extreme impotency to good , 233 because of our naturall Impuritie . 234 Enmity . 234 Infidelitie . 234 Folly. 234 In the wicked there is a totall impotency . 237 Whether all the workes of naturall men are sinfull . 237 How God rewardeth the good workes of wicked men . 244 How the good workes of wicked men proceed from Gods Spirit . 245 Whether a wicked man ought to omit his almes , prayers , and religious services ? 246 In the best there is a partiall impotency . 250 What a man should doe when he finds himselfe disabled and deaded in good workes . 253 2. It is an estate of extreme enmitie against God and his waies . 255 How the spirit by the Commandement doth convince men to be in the state of sinne . 258 The spirit by the commandement convinceth men to bee under the guilt of sinne . 260 There is a naturall conviction of the guilt of sinne : and 260 There is a spirituall and evangelicall conviction of the guilt of sinne . 261 What the guilt and Punishments of sinne are . 262 ROM . 6. 12. Sinne will abide in the time of this mortall life in the most Holie . 273 Our death with Christ unto sinne is a strong argument against the raigne of it . 275 Difference betweene the regall and tyrannicall power of Sinne. 277 Whether a man belong unto Christ or sinne . 279 Sinne hath much strength from it selfe . 282 from Satan and the world . 285 from us . 285 What it is to obey sinne in the lusts thereof . 286 Whether sinne may Raigne in a regenerate man ? 288 How wicked men may be convinc'd , that sinne doth raigne in them . Two things make up the raigne of sinne . 1. In sinne power . 290 2. In the sinner a willing and vncontroled subiection . 290 Three exceptions against the evidence of the raigne of sinne in the wicked . 291 1. There may be a raigne of sinne when it is not discerned . 292 Whether small sinnes may raigne ? 293 Whether secret sinnes may raigne ? 294 Whether sins of ignorance may raigne ? 295 Whether naturall concupiscence may raigne ? 296 Whether sinnes of omission may raigne ? 296 2. Other causes besides the power of Christs Grace may worke a partiall abstinence from sinne , and conformitie in service : 1. The power of restraining grace . 298 Differences between restraining and renewing Grace : 2. Affectation of the credit of godlinesse . 302 3. The Power of pious education . 304 4. The legall power of the word . 305 5. The power of a naturall illightned Conscience . 305 6. Selfe love and particular ends . 307 7. The antipathy and contradiction of sinnes . 309 3. Differences betweene the conflicts of a naturall and spirituall conscience : 1. In the Principles of them . 310 2. In their seates and stations . 313 3. In the manner and qualities of the conflict . 314 4. In their effects . 316 5. In their ends . 317 Why every sinne doth not raigne in every wicked man. 317 2. COR. 7. 1. The Apostles reasons against Idolatrous communion . 321 The doctrine of the pollution of sinne . 322 The best workes of the best men mingled whith pollution . 325 The best workes of wicked men full of pollution . 237 What the pollution of sinne is . 328 The properties of the pollution of sinne : 1. It is a deepe pollution . 329 2. It is an universall Pollution . 330 3. It is a spreading Pollution . 330 4. It is a mortall Pollution . 332 Why God requireth that of us which he worketh in us . 335 How promises tend to the dutie of cleansing ourselves : 1. Promises containe the matter of rewards , and so presuppose services . 337 2. Promises are efficient causes of purification : 1. As tokens of Gods love . Love the ground of making , fidelity of performing Promises . 338 2. As the grounds of our hope and expectations . 340 3. As obiects of our faith . 342 4. As the raies of Christ to whom they lead us . 345 5. As exemplars , patterns , and seeds of puritie . 346 3. Many promises are made of purification itselfe . 347 Rules directing how to use the Promises : 1. Generall Promises are particularly , and particulars generally appliable . 350 2. Promises are certaine , performances secret . 352 3. Promises are subordinated , and are performed with dependence . 357 4. Promises most usefull in extremities . 359 5. Experience of God in some promises confirmeth faith in others . 360 6. The same temporall blessing may belong to one man onely out of providence , to another out of promise . 361 7. Gods promises to us must be the ground of our prayers to him . 364 ROM . 7. 13. The Law is neither sinne nor death . 368 The Law was promulgated on Mount Sina by Moses onely with Evangelicall purposes . 371 God will doe more for the salvation , then for the damnation of men . 372 The Law is not given ex primaria intentione to condemne men . 385 The Law is not given to iustifie or save men . 386 The Law by accident doth irritate , and punish or curse sinne . 386 The Law by itselfe doth discover and restraine sinne . 387 Preaching of the Law necessary . 388 Acquaintance with the Law strengthens Humility , Faith , Comfort , Obedience . 392 The third Treatise . The Life of Christ. 1. IOH. 5. 12. ALL a Christians excellencies are from Christ. 400 1. From Christ wee have our life of righteousnesse . 401 Three Offices of Christs mediatorship . His Payment of our debt . 401 Purchase of our inheritance . 401 Intercession . 401 Righteousnesse consisteth in remission and adoption . 402 By this Life of righteousnesse we are delivered from 1. Sinne. 403 2. Law , as a Covenant of righteousnesse . Law full of Rigor . Curses . Bondage . 2. From Christ we have our life of holinesse . 407 Discoveries of a vitall operation . 407 Christ is the Principle of our holinesse . 409 Christ is the patterne of holinesse . 410 Some workes of Christ imitable , others unimitable . 410 Holinesse beares conformity to Christs active obedience . 412 How we are said to be holy , as Christ is holy . 413 Holinesse consists in a conformitie unto Christ. Proved from 1. The ends of Christs comming . 415 2. The nature of holinesse . 416 3. The quality of the mysticall body of Christ. 418 4. The vnction of the Spirit . 418 5. The summe of the Scriptures . 419 The proportions betweene our holinesse and Christs must be , 1. In the seeds and principles . 419 2. In the ends , Gods glory , the Churches good . 420 3. In the parts . 4. In the manner of it . Selfe-deniall . 421 Obedience . 422 Proficiencie . 423 What Christ hath done to the Law for us . 423 We must take heed of will-holinesse , or being our owne Rule . 425 Christs life the Rule of ours . 427 3. From Christ wee have our life of glorie . 429 The attributes or properties of our Life in Christ : 1. It is a hidden life . 432 2. It is an abounding life . 437 3. It is an abiding life . 438 No forrsigne assult is too hard for the life of Christ ▪ 439 Arguments to reestablish the heart of a repenting sinner against the terror of some great fall , from 1. The strength of Faith. 442 2. The love and free grace of God. 446 3. Gods Promise and covenant . 448 4. The obsignation of the spirit . 449 5. The nature and effects of Faith. 449 THE VANITIE OF THE CREATVRE , AND VEXATION OF THE SPIRIT : By EDWARD REYNOLDS , Preacher to the Honourable Society of Lincolns Inne . PAX OPVLENTIAM . SAPIENTIA PACEM . FK printer's or publisher's device LONDON , Imprinted by Felix Kyngston for Robert Bostock . 1631. Christian Reader , Importunitie of Friends hath over-rul'd me to this Publication ; and importunitie of businesse crossing me in the putting of these pieces together , hath made the whole savour of my distractions , and caused more escapes in the Print , then otherwise should have been . The principall I have here corrected ; those which are smaller may in the reading be easily discerned . Page 92. line 17. for Ieroboam , reade Iehosaphat ▪ p. 122. l. 16. f. dependant , r. dependence . p. 130. l. 16 ▪ f. hastned , r. hartned . p. 134. l. 21. f. enticeth , r. entitleth . p. 140. l. 14. f. bow , r. bough . p. 148. l. 9. f. he , r me . p. 159. l. 33. f. honour in , r , honour of God in . p. 167. l. 6. blot out the. p. 212. l. 15. leave out these . p. 278. l. 20. f. rageing r. raigning . p. 295. l. 18. f. darkenes , r. darke . p. 299 l. 28. f. possessions , r. passions . p. 355. l. 16. f. we , r. hee . p. 401. l. 34. f. fulfill , r. fulfild . p. 405. l. 26. f. terrifire , r. testifies . p. 407. l. 27. f. discourses , r. discoveries . p. 434. l. 23. after , even as wee are knowne . adde , Secondly , in regard of accomplishment and consummation . p. 440. l. 33. f. reiect , r. eiect . p. 442. l. 16. f. that faith , or made unable , r. faith , or made that unable . p. 464. l. 34. f. it , r. them . p. 484. l. 34. f. as , r. was . p. 485. l. 19. f. conviction . r. conclusion . p. 487. l. 26. f. were , r. weare . p. 501. l. 11. f. the , r. these . THE VANITIE OF THE CREATVRE . ECCLESIASTES 1. 14. I have seene all the workes that are done under the sunne , and Behold , All is Vanitie and Vexation of Spirit . TO have a selfe-sufficiencie in being and operation , and to bee unsubordinate to any further End above himselfe , as it is utterly repugnant to the Condition of a Creature , so amongst the rest to Man especially ; who besides the limitednesse of his nature , as he is a Creature , hath contracted much deficiencie and deformitie as he is a Sinner . God never made him to be an End unto himselfe , to be the Center of his owne motions , or to be happy onely by reflection on his owne excellencies . Something still there is without him , unto which he moves , and from whence God hath appointed that he should reape either preservation in , or advancement and perfection unto his nature . What that is upon which the desires of man ought to fixe as his Rest and End , is the maine discoverie that the Wise Man makes in this Booke . And he doth it by an historicall and penitentiall review of his former Enquiries ; from whence he states the point in Two maine Conclusions . The first the Creatures Insufficiencie , in the beginning of the Booke , Vanitie of Vanities , All is vanity . The second Mans Duty to God , and Gods All-sufficiencie unto man , in the End of the Booke , Let us heare the Conclusion of the whole matter , Feare God , and keepe his Commandements , for this is Totum hominis , the whole Duty , the whole End , the whole Happinesse of Man. The former of these two , namely the Insufficiency of the Creature to satiate the desires , and quiet the motions of the Soule of man , is the point I am now to speake of , out of these words . For understanding whereof , wee must know that it was not God in the Creation , but sinne and the curse which attended it , that brought this Vanity and Vexation upon the Creature . God made Every thing in it selfe very Good , and therefore very fit for the desires of man some way or other to take satisfaction from . As prickes , and quauers , and rests in musicke serue in their order to commend the cunning of the Artist , and to delight the Eare of the hearer , as well as more perfect notes : so the meanest of the Creatures were at first fill'd with so much goodnesse , as did not onely declare the glory of God , but in their ranke likewise minister content to the minde of man. It was the sinne of man that fill'd the Creature with Vanitie , and it is the Vanitie of the Creature that fils the Soule of man with Vexation . As sinne makes man come short of Glory , which is the rest of the Soule in the fruition of God in himselfe ; so doth it make him come short of Contentation too , which is the rest of the Soule in the fruition of God in his Creatures . Sinne tooke away Gods favour from the Soule , and his Blessing from the Creature . It put bitternesse into the Soule that it cannot relish the Creature , and it put Vanity into the Creature , that it cannot nourish nor satisfie the Soule . The Desires of the Soule can never be satisfied with any Good , till they finde in it these two qualities or relations , wherein indeed the formalitie of Goodnesse doth consist ; namely Proportion and Proprietie . First nothing can satisfie the desires of the Soule till it beares convenience and fitnesse thereunto ; for it is with the minde as with the body , the richest attire that is if it be either too loose or too straite , however it may please a mans pride , must needs offend his body . Now nothing is Proportionable to the minde of man , but that which hath reference unto it as it is a spirituall Soule . For though a man have the same sensitive appetites about him which we finde in beasts ; yet , in as much as that Appetite was in man created subordinate unto reason , and obedient to the spirit ; the case is plaine , that it can never be fully satisfied with its obiect , unlesse that likewise be subordinate and linked to the Obiect of the superior faculty , which is God. So then the Creature can never bee Proportionable to the Soule of Man , till it bring God along with it . So long as it is emptie of God , so long must it needs be full of Vanitie and Vexation . But now it is not sufficient that there be Proportion , unlesse withall there be Propriety . For God is a Proportionable Good unto the nature of divels as well as of men or good angels , yet no good comes by that unto them , because he is none of their God , they have no interest in him , they have no union unto him . Wealth is as commensurate unto the mind and occasions of a beggr as of a prince ; yet the goodnesse and comfort of it extends not unto him , because he hath no propriety unto any . Now sinne hath taken away the Proprietie which we have in Good , hath unlinked that golden chaine , whereby the Creature was joyned unto God , and God with the Creature came along unto the minde of man. So that till we can recover this Vnion , and make up this breach againe , it is impossible for the Soule of man to receive any satisfaction from the Creature alone . Though a man may have the possession of it , as a Naked Creature , yet not the fruition of it , as a Good Creature . For Good the Creature is not unto any but by vertue of the Blessing and Word accompanying it . And man naturally hath no right unto the Blessing of the Creature ; for it is Godlinesse which hath the Promises , and by consequence the Blessing as well of this as of the other life . And God is not in his favour reconciled unto us , nor reunited by his Blessing unto the Creature , but onely in and through Christ. So then the minde of a man is fully and onely satisfied with the Creature , when it findes God and Christ together in it : God making the Creature suteable to our inferior desires , and Christ making both God and the Creature Ours ; God giving Proportion , and Christ giving Propriety . These things thus explained , let us now consider the Insufficiencie of the Creature to conferre , and the Vnsatisfiablenesse of the flesh to receive any solid or reall satisfaction from any of the workes which are done under the Sunne . Man is naturally a proud Creature , of high projects , of unbounded desires , ever framing to himselfe I know not what imaginarie and phantasticall felicities , which have no more proportion unto reall and true contentment , then a king on a stage to a king on a throne , then the houses which children make of cards , unto a princes palace . Ever since the fall of Adam he hath an itch in him to be a god within himselfe , the fountaine of his owne goodnesse , the contriver of his owne sufficiencie ; loth hee is to goe beyond himselfe , or what hee thinkes properly his owne , for that in which hee resolveth to place his rest . But alas , after hee hath toil'd out his heart , and wasted his spirits , in the most exact inuentions that the Creature could minister unto him , Salomon here , the most experienc'd for enquirie , the most wise for contrivance , the most wealthy for compassing such earthly delights , hath , after many yeeres sitting out the finest flowre , and torturing nature to extract the most exquisite spirits , and purest quintessence , which the varieties of the Creatures could afford , at last pronounced of them all , That they are Vanitie and vexation of spirit : Like Thornes , in their gathering they pricke , that is their Uexation , and in their burning they suddenly blaze and waste away , that is their Uanitie . Vanitie in their duration , fraile and perishable things ; and Vexation in their enjoyment , they nothing but molest and disquiet the heart . The eye , saith Salomon , is not satisfied with seeing , nor the eare with hearing . Notwithstanding they be the widest of all the senses , can take in more abundance with lesse satiety , and serue more immediately for the supplies of the reasonable Soule , yet a mans eye-strings may even cracke with vehemencie of poring , his eares may be filled with all the varietie of the most exquisite sounds and harmonies , and lectures in the world , and yet still his Soule within him be as greedy to see and heare more as it was at first . Who would have thought that the favour of a prince , the adoration of the people , the most conspicuous honours of the court , the liberty of utterly destroying his most bitter adversaries , the sway of the sterne and universall negotiations of state , the concurrency of all the happinesse , that wealth , or honour , or intimatenesse with the prince , or Deity with the people , or extremitie of luxurie could afford , would possibly have left any roome or nooke in the heart of Haman for discontent ? and yet doe but observe , how the want of one Iewes knee ( who dares not give divine worship to any but his Lord ) blasts all his other glories , brings a damp upon all his other delights , makes his head hang downe , and his mirth wither : so little leaven was able to sowre all the Queenes banquet , and the Kings favour . Ahab was a king , in whom therefore wee may justly expect a confluence of all the happinesse which his dominions could afford ; a man that built whole cities , and dwelt in Ivorie palaces , and yet the want of one poore Vineyard of Naboth brings such a heavinesse of heart , such a deadnesse of countenance on so great a person , as seemed in the judgement of Iezabel farre unbeseeming the honour and distance of a prince . Nay Salomon , a man every way more a king both in the minde and in the state of a king then Ahab , a man that did not use the Creature with a sensuall , but with a criticall fruition , To finde out that good which God had given men under the sunne , and that in such abundance of all things , learning , honour , pleasure , peace , plenty , magnificence , fortaine supplies , roiall visits , noble confederacies , as that in him was the patterne of a compleat prince beyond all the plat-formes and Ideas of Plato and Zenophon ; and yet even he was never able to repose his heart upon any or all these things together , till he brings in the feare of the Lord for the close of all . Lastly , looke on the people of Israel ; God had delivered them from a bitter thraldome , had divided the sea before them , and destroied their enemies behind them , had given them bread from heaven , and fed them with angels foode , had commanded the rocke to satisfie their thirst , and made the Cananites to melt before them ; his mercies were magnified with the power of his miracles , and his miracles crowned with the sweetenesse of his mercies , besides the assurance of great promises to bee performed in the holy land : and yet in the midst of all this wee finde nothing but murmuring and repining . God had given them meat for their faith , but they must have meate for their lust too ; it was not enough that God shewed them mercies , unlesse his mercies were dressed up and fitted to their palate , They tempted God , and limited the holy one of Israel , saith the Prophet . So infinitely unsatisfiable is the fleshly heart of man either with mercies or miracles , that bring nothing but the Creatures to it . The ground whereof is the Vast disproportion which is betweene the Creature and the soule of man , whereby it comes to passe , that it is absolutely impossible for one to fill up the other . The soule of man is a substance of unbounded desires : and that will easily appeare if wee consider him in any estate , either Created or Corrupted . In his Created estate he was made with a Soule capable of more glory , then the whole earth or all the frame of nature , though changed into one Paradise , could haue afforded him : for he was fitted unto so much honour as an infinite and everlasting Communion with God could bring along with it . And now God never in the Creation gave unto any Creature a propercapacitie of a thing , unto which hee did not withall implant such motions and desires in that Creature as should be some what suteable to that capacitie , and which might ( if they had beene preserved intire ) haue brought man to the fruition of that Good which he desired . For notwithstanding it be true , That the glory of God cannot be attain'd unto , by the vertue of any action which man either can , or ever could haue performed : yet God was pleased out of Mercie , for the magnifying of his name , for the Communicating of his glory , for the advancement of his Creature , to enter into Covenant with man , and for his naturall obedience to promise him a supernaturall reward . And this , I say , was even then out of Mercie ; in as much as Adams legall obedience of workes could no more in any vertue of its owne , but onely in Gods mercifull contract and acceptance , merit everlasting life , then our Evangelicall Obedience of faith can now . Only the difference betweene the mercie of the first and second Covenant ( and it is a great difference ) is this . God did out of mercie propose Salvation unto Adam as an Infinite Reward of such a finite Obedience , as Adam was able by his owne created abilities to have performed . As if a man should give a Day-laborer a hundred pound for his daies worke , which performe indeed hee did by his owne strength , but yet did not merit the thousandth part of that wages which he receives : But Gods mercy untous is this , That he is pleased to bestow upon us not onely the reward , but the worke and merit which procured the reward , that he is pleased in vs to reward another mans worke , even the worke of Christ our head ; as if when one onely Captaine had by his wisedome discomfited and defeated an enemie , the prince notwithstanding should reward his alone seruice , with the advancement of the whole armie which he led . But this by the way . Certaine in the meane time it is , that God created man with such capacities and desires , as could not be limited with any or all the excellencies of his fellow and finite Creatures . Nay looke even upon Corruptednature , and yet there we shall still discover this restlesnesse of the minde of man , though in an evill way , to promote it selfe : whence arise distractions of heart , thoughts for to morrow , rovings and inquisitions of the soule after infinite varieties of earthly things , swarmes of lusts , sparkles of endlesse thoughts , those secret flowings , and ebbes , and tempests , and Estuations of that sea of corruption in the heart of man , but because it can never finde any thing on which to rest , or that hath roome enough to entertaine so ample and so endlesse a guest ? Let us then looke a little into the particulars of that great disproportion and Insufficiencie of any or all the Creatures under the sun to make up an adequate and suteable Happinesse for the soule of man. Salomon here expresseth it in Two words , Vanitie and Uexation . From the first of these wee may observe a threefold disproportion betweene the Soule and the Creatures . First in regard of their nature and worth , they are base in comparison of the Soule of man : When David would shew the infinite distance betweene God and man in power and strength , he expresseth the basenesse of man by his vanitie , To be laid in the ballance , they are altogether lighter then vanitie . Psal. 62. 9. And surely if we waigh the Soule of man and all the Creatures under the Sunne together , we shall finde them lighter then Vanitie it selfe . All the Goodnesse and honour of the Creature ariseth from one of these Two grounds : Either from mans coining or from Gods , either from Opinion imposed upon them by men , or from some Reall qualities , which they have in their nature . Many things there are which ▪ have all that worth and estimation which they carry amongst men , not from their owne qualities , but from humane institution , or from some difficulties that attend them , or from some other outward Imposition . When a man gives monie for meate , we must not thinke there is any naturall proportion of worth betweene a piece of silver and a piece of flesh ; for that worth which is in the meate is its owne , whereas that which is in the monie is by humane appointment . The like we may say for great titles of honour and secular degrees , though they bring authoritie , distance , reverence with them from other men , yet notwithstanding they doe not of themselves , by any proper vertue of their owne , put any solid and fundamentall merit into the man himselfe . Honour is but the raising of the rate and value of a man , it carrie , nothing of substance necessarily along with it : as in raising the valuations of gold from twenty shillings , to twenty two , the matter is the same , only the estimation different . It is in the Power of the king to raise a man out of the prison like Ioseph , and give him the ●●xt place unto himselfe . Now this then is a plaine argument of the great basenesse of any of these things incomparison of the Soule of man , and by consequence of their great disability to satisfie the same : for can a man make any thing equall to himselfe ? can a man advance a piece of gold or silver into a reasonable , a spirituall , an eternall substance ? A man may make himselfe like these things , he may debase himselfe into the vilenesse of an Idoll , They that make them are like unto them ; hee may under-value and uncoyne himselfe , blot out Gods Image and Inscription , and write in the image and inscription of earth and Satan , he may turne himselfe into brasse and iron and reprobate silver , as the Prophet speakes ; but never can any man raise the Creatures by all his estimations to the worth of a man : we cannot so much as change the color of a haire or adde a cubite to our stature , much lesse can we make any thing of equall worth with our whole selves . We read indeed of some which have sold the righteous , and that at no great rate neither , for a paire of shooes . Ioel 3. 6. Amos 2. 6. but we see there how much the Lord abhorr'd that detestable fact , and recompenc'd it upon the necke of the oppressors . How many men are there still that set greater rates upon their owne profits , or libertie , or preferments , or secular accommodations , then on the Soules of men , whose perdition is oftentimes the price of their advancements ? but yet still Saint Pauls rule must hold , For meat● destroy not the worke of God , for money betray not the bloud of Christ , destroy not him with thy meate , with thy dignities , with thy preferments , for whom Christ died . We were not redeemed with silver and gold from our vaine Conversation , saith the Apostle 1. Pet. 1. 18. and therefore these things are of too base a nature to be put into the ballance with the soules of men ; and that man infinitely undervalues the worke of God ▪ the Image of God , the bloud of God , who for so base a purchase as monie , or preferment any earthly and vaine-glorious respect doth either hazard his owne , or betray the Soules of others commended to him . And therefore this should reach all those upon whom the Lord hath bestow'd a greater portion of this Opinionative felicitie , I meane , of money , honour , reputation , or the like ; First not to Trust in uncertaine Riches , not to relie upon a foundation of their owne laying for matter of Satisfaction to their Soule , nor to boast in the multitude of their riches , as the Prophet speakes , Psal. 49. 6. ( for that is certainely one great effect of the Deceitfulnesse of Riches , spoken of Matth. 13. 22. to perswade the Soule that there is more in them then indeed there is ) and the Psalmist gives an excellent reason in the ▪ same place , No man can by any meanes redeeme his brother , nor give to God a ransome for him , for the Redemption of their Soule is Pretious . And secondly , it may teach them as not to Trust , so not to Swell with these things neither . It is an argument of their windinesse and emptinesse that they are apt to make men swell ; whereas if they cannot change a haire of a mans head , nor adde an inch to his stature , they can much lesse make an accession of the least dramme of merit , or reall value to the owners of them . And surely if men could seriously consider , That they are still members of the same common bodie , and that of a twofold body , a civill and a mysticall body , and that though they haplie may bee the more honorable parts in one body , yet in the other they may be the lesse honorable ; that the poore whom they despise may in Christs body have a higher roome then they ( as the Apostle saith , Hath not God chosen the poore in this world , Rich in faith , Iam. 2. 5. ) I say , if men could compare things rightly together , and consider that they are but the greater letters in the same volume , and the poore the smaller , though they take up more roome , yet they put no more matter nor worth into the word which they compound , they would never suffer the tympanie and inflation of pride or superciliousnesse , of selfe-attributions , or contempt of their meaner brethren to prevaile within them . Wee see in the naturall body though the head have a Hat on of so many shillings price , and the foot a Shooe of not halfe so many pence , yet the head doth not therefore despise the foot , but is tender of it , and doth derive influence as well unto that as to any nobler part : and surely so should it be amongst men , though God have given thee an Eminent station in the body , cloath'd thee with purple and scarlet , and hath set thy poore neighbour in the lowest part of the body , and made him conversant in the dirt , and content to cover himselfe with leather , yet you are still members of the same common body , animated with the same spirit of Christ , moulded out of the same dirt , appointed for the same inheritance , borne out of the same wombe of natural blindnesse , partakers of the same great and pretious promises ( there was not one price for the Soule of the poore man , and another for the rich , there is not one table for Christ's meaner guests , and another for his greater , but the faith is a a Common faith , the salvation a b Common salvation , the c rule a Common rule , the d hope a Common hope , one Lord , and one Spirit , and one Baptisme , and one God and Father of all ; and e One foundation , and f One house , and therefore wee ought to have g Care and Compassion one of another . Secondly , consider that Goodnesse and value which is fix'd to the being of the Creature , implanted in it by God and the institution of nature , and even thus we shall finde them absolutely unable to satisfie the desires of the reasonable and spirituall soule . God is the Lord of all the Creatures , they are but as his severall monies , he coin'd them all . So much then of his Image as nay Creature hath in it , so much value and worth it carries . Now God hath more communicated himselfe unto man , then unto any other Creature ; in his Creation we finde man made after the h similitude of God , and in his restauration we finde God made after the i similitude of man , and man once againe after the k similitude of God. And now it is needlesse to search out the worth of the Creature , Our Saviour will decide the point , What shall a man gaine though he winne the whole l World , and lose his owne soule , or what shall a man give in exchange for his soule ? To which of the Creatures said God at any time , Let us create it after our image ? of which of the Angels said He at any time , Let us restore them to our image againe ? there is no Creature in heaven or earth , which is recompence enough for the losse of a Soule . Can a man carrie the world into hell with him to bribe the flames , or corrupt his tormentors ? No saith the Psalmist , His glory shall not descend after him , Psal. 49. 17. but can hee buy out his pardon before he comes thither ? no neither , the Redemption of a Soule is more pretious , vers . 8. we know the Apostle counts all things Dung , Phil. 3. 8. and will God take dung in exchange for a soule ? Certainely , Beloved , when a man can sow grace in the furrowes of the field , when he can fill his barnes with glory , when he can get bagges full of salvation , when he can plow up heaven out of the earth and extract God out of the Creatures , then he may bee able to finde that in them which shall satisfie his desires . But till then , let a man have all the exquisitest Curiosities of nature heap'd into one vessell , let him be moulded out of the most delicate ingredients , and noblest principles that the world can contribute , let there be in his body a concurrency of all beauty and feature , in his nature an Eminence of all Sweetnesse and ingenuity , in his minde a conspiration of the politest , and most choice varieties of all kinde of learning , yet still the spirit of that man is no whit more valueable and pretious , no whit more proportionable to Eternall Happinesse , then the soule of a poore and illiterate begger . Difference indeed there is , and that justly to bee made betweene them in the eyes of men , which difference is to expire within a few yeeres : and then after the dust of the beautifull and deformed , of the learned and ignorant , of the honorable and base are promiscuously intermingled , and death hath equall'd all , then at last there will come a day when all mankinde shall be summon'd naked , without difference of degrees before the same tribunall ; when the Crownes of kings and the shackles of prisoners , when the robes of princes and the ragges of beggers , when the gallants braverie and the peasants russet , and the statists policie , and the Courtiers luxurie , and the schollers curiosity shall be all laid aside ; when all men shall be reduc'd unto an equall plea , and without respect of persons shall bee doom'd according to their workes ; when Nero the persecuting emperor shall be throwne to Hell , and Paul the persecuted Apostle shall shine in glory , when the learned Scribes and Pharises shall gnash their teeth , and the ignorant , and as they terme them , cursed people shall see their Saviour : when the proud antichristian prelates , that dyed their robes in the bloud of the Saints , shall be hurried to damnation , and the poore despised martyrs whom they persecuted shall wash their feet in the bloud of their enemies ; when those puntoes , and formalities , and cuts , and fashions , and distances , and complements , which are now the darling sinnes of the upper end of the world , shall be prov'd to have beene nothing else but well-acted vanities : when the pride , luxurie , riot , swaggering , interlarded and complementall oathes , nice and quaint lasciviousnesse , new invented courtings and adorations of beauty , the so much studied and admited sinnes of the gallantrie of the world , shall be pronounc'd out of the mouth of God himselfe to have beene nothing else but glittering abominations ; when the adulterating of wares , the counterfeiting of lights , the double waight and false measures , the courteous equivocations of men greedy of gaine , which are now almost woven into the very arts of trading , shall be pronounced nothing else but mysteries of iniquitie and selfe-deceivings : when the curious subtilties of more choise wits , the knottie questions , and vaine strife of words , the disputes of reason , the variety of reading , the very circle of generall and secular learning pursued with so much eagernesse by the more ingenious spirits of the world , shall bee all pronounc'd but the thinne cobwebs , and vanishing delicacies of a better temper'd prophanenesse ; and lastly , when that poore despised profession of the power of Christianitie , a trembling at the Word of God , a scrupulous forbearance not of oathes onely , but of idle words , a tendernesse and aptnesse to bleed at the touch of any sinne , a boldnesse to withstand the corruptions of the times , a conscience of but the appearances of evill , a walking mournfully and humbly before God , a heroicall resolution to be strict and circumspect , to walke in an exact and geometricall holinesse in the midst of a crooked and perverse generation , the so much conclamated and scorned peevishnesse of a few silly , unpolitique , unregarded hypocrits as the world esteemes them , shall in good earnest from the mouth of God himselfe bee declared to have beene the true narrow way which leadeth to salvation , and the enemies there of shall , when it is too late , be driven to that desperate and shamefull confession , We fooles counted their life madnesse , and their end to have been without honour ; how are they now reckoned amongst the Saints , and have their portion with the Almighty ? A second Branch of the disproportion between the soule of man and the Creatures , arising from the Vanitie thereof , is their Deadnesse , unprofitablenesse , inefficacie by any inward vertue of their owne to convey or preserue life in the Soule . Happinesse in the Scripture phrase is called Life , consisting in a Communion with God in his Holinesse and glory . Nothing then can truely bee a prop to hold up the Soule , which cannot either preserue that life which it hath , or convey unto it that which it hath not . Charge those , saith the Apostle , that are rich in this world , that they bee not high minded , neither trust in uncertaine Riches , but in the living God , 1. Tim. 6. 17 ▪ he opposeth the life of God to the vanitie and uncertainety , the word is , to the Inevidence of Riches , whereby a man can never demonstrate to himselfe or others the certainety or happinesse of his life . The like opposition we shall finde excellently expressed in the Prophet Ieremie , My people have committed two evils , they have forsaken me the fountaine of Living water , and have hewed them out cisterns , broken cisterns that can hold no water . Ier. 2. 13. That is , my people are willing to attribute the blessings they enjoy , and to sue for more rather unto any cause then unto me the Lord. She did not know , saith the Lord else where , that I gave her her corne and her wine , and multiplied her silver and gold , &c. but said of them , these are my rewards which my lovers have given me . But saith the Lord , so long as they trusted me , they rested upon a sure fountaine that would never faile them ; with thee , saith the Psalmist , is the Fountaine of life : And so saith the Apostle too , Let your conversation be without covetousnesse , that is , Doe not make an Idoll of the Creature , doe not heape vessels full of monie together , and then thinke that you are all sure , the Creature hath no life in it , nay it hath no truth in it neither , there is deceit and cozenage in riches ; but saith he , Let your conversation be with contentment , consider that what you have is the dimensum , the portion which God hath allotted you , that foode which he findeth most convenient for you ; he knowes that more would but cloy you with a surfet of pride or worldlinesse , that you have not wisedome , humility , faith , heavenly mindednesse enough to concoct a more plentifull estate ; and therefore receive your portion from him , trust his wisedome and care over you , For he hath said , I will not faile thee nor forsake thee . Well then , saith the Lord , so long as they rested on me , they rested upon a sure supply ( All his mercies are sure mercies ) upon a Fountaine which would never faile them : But when once they forsake mee , and will not trust their lives in my keeping , but with the prodigall will have their portion in their owne hands , their water in their owne Cisterns , their pits prove unto them but like lobs torrent , deepe and plentifull though they seeme for a time , yet at length they make those ashamed that relied upon them . And so I finde the Prophets assuring us , that Israel which put so much confidence in the carnall policies of Ieroboam for preserving the kingdome of the ten tribes from any re-union with the house of David , was at last constrained to blush at their owne wisedome , and to be ashamed of Bethel their confidence . Briefly then for that place , there are two excellent things intimated in those two words of Cisterns and Broken Cisterns . First the wealth and honour which men get not from the Lord , but by carnall dependencies , are but Cisterns at the best , and in that respect they have an evill quality in them , they are like dead water , apt to putrifie and corrupt ; being cut of from the influence of God the Fountaine of life , they have no favour nor sweetnesse in them . Besides they are Broken Cisterns too , as they have much mud and rottennesse in them , so they are full of chinkes , at which whatever is cleere and sweet runnes away , and nothing but dregges remaine behinde . The worldly pleasures which men enjoy , their youthfull vigor that carried them with delight and furie to the pursuite of fleshly lusts , the content which they were wont to take in the formalities and complements of courtship and good fellowship , with a storme of sickenesse , or at farthest a winter of age blowes all away , and then when the fruite is gone , there remaines nothing but the diseases of it behinde , which there surfet had begotten , a conscience worme to torment the soule . Thus the life which wee fetch from the Cisterne is a vanishing life , there is still , after the use of it , lesse left behinde then there was before : but the life which we fetch from the fountaine is a fixed , an Abiding life , as S. Iohn speakes , or , as our Saviour cals it , a Life that Abounds , like the pumping of water out of a fountaine , the more it is drawne , the faster it comes . We grant indeed that the Lord , being the Fountaine of life , doth allow the Creature in regard of life temporall some subordinate operation and concurrencie in the worke of preserving life in us . But we must also remember , That the Creatures are but Gods Instruments in that respect : and that not as servants are to their masters , Living instruments , able to worke without concurrence of the superior cause ; but Dead instruments , and therefore must never be separated from the Principall . Let God subduct from them that concourse of his owne which actuates and applies them to their severall services , and all the Creatures in the world are no more able to preserue the body or to comfort the mind , then an axe and a hammer and those other dead instruments are able by themselues alone to erect some stately edifice . It is not the corne or the flowre , but the staffe of bread which supports the life , and that is not any thing that comes out of the earth , but something which comes downe from heaven , even the blessing which sanctifies the Creature ▪ for man liveth not by bread alone , but by the word which proceedeth out of Gods mouth . The Creature cannot hold up it selfe , much lesse contribute to the subsistence of other things , unlesse God continue the influence of his blessing upon it . As soone as Christ had cursed the figge-tree , it presently withered and dried up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fr●m the rootes ; to shew that it was not the roote alone , but the blessing of Christ which did support the figge-tree . The Creatures of themselues are Indifferent to contrary operations , according as they have been by God severally applied . Fire preserved the three children in the furnace , and the same fire lick'd up the instruments of the persecution . Fire came downe from heaven to destroy Sodome , and fire came downe from heaven to advance Elias ; the same sea a Sanctuarie unto Israel and a grave unto Egypt ; Ionah had been drown'd if he had not been devour'd , the latter destruction was a deliverance from the former , and the ravine of the fish a refuge from the rage of the sea ; pulse kept Daniel in good liking , which the meat of the kings table could not doe in the other children : for indeed Life is not a thing meerely naturall , but of promise , as the Apostle speakes ; Let the promise be removed , and however a wicked man lives as well as a righteous man , yet his life is indeed but a breathing death , onely the cramming of him to a day of slaughter : When the blessing of God is once subducted , though men labour in the v●ry fire , turne their vitall heate with extremity of paines into a very flame , yet the close of all their labour will prove nothing but Uanitie , as the Prophet speakes . We should therefore pray unto God that we may live not onely by the Creature , but by the word which sanctifieth the Creature , that wee may not leane upon our substance , but upon Gods promises , that we may not live by that which we have onely , but by that which we hope for , and may still finde God accompanying his owne blessings unto our Soule . But here the vanitie and wickednesse of many worldly men is justly to be reproved , who Rest on the Creature as on the only staffe and comfort of their life , who count it their principall joy when their corne , and wine , and oyle encreaseth , who magnifie their owne arts , sacrifice to their owne net and drag ( which is the Idolatrie of Covetousnesse , so often spoken of by the Apostle , when all the trust , and hope , and glory , and rejoycing which men have is in the Creature , and not in God. ) They boast , saith the Psalmist , in the multitude of their Riches . Nay so much sottishnesse there is in the nature of man , and so much sophistrie in the Creature , that the proud foole in the Gospell from the greatnesse of his wealth , concludes the length of his life , Thou hast much laid up for many yeeres , and the certainety of his mirth and pleasure , Take thine ease , eate , drinke , and be merry . Their inward thought is that their houses shall endure for ever , and their dwelling places to all generations . And David himselfe was over-taken with this folly , I said in my prosperity , I shall never be moved . Yea so much seed is there of pride in the heart of man , and so much heate ( as I may so speake ) & vigour in the Creature to quicken it , as that men are apt to Deifie themselves in the reflection on their owne greatnes , & to deifie any thing else which contributes to the enlargement of their ambitious purposes . The greatnesse of the Persian Emperors made them all usurpe religious worship from their subiects . The like insolence we finde in the Babilonish monarchs , they exalted themselves above the height of the clouds , and made themselves equall to the most high , Esai . 14. 14. yea their pride made them forget any God save themselves , I am , and there is none besides me , Esai . 47. 7. 8. It was the blasphemous arrogance of Tyrus the rich citty , I am a God , I sit in the seate of God , I have a heart like the heart of God , Ezek. 28. 26. neither are these the sinnes of those times alone ; the fountaine of them is in the nature , and the fruites of them in the lives of those , who dare not venture upon the words : For albeit men with their mouths professe God , there is yet a bitter roote of Atheisme and of Polutheisme in the mindes of men by nature , which is mightily actuated by the abundance of earthly things . Where the treasure is there is the heart , where the heart there the happinesse , and where the happinesse there the God. Now worldly men put their trust in their riches , set their heart upon them , make them their strong citty , and therefore no marvell if they be their Idoll too . What is the reason why oftentimes wee may obserue rich and mighty men in the world to bee more impatient of the Word of God , more bitter scorners of the power of religion , more fearefully given over to the pursuite of fleshly lusts and secular purposes , to vanity , vaine-glory , ambition , revenge , fierce , implacable , bloudy passions , brasen and boasting abominations , then other men , but because they have some secret opinion that there is not so great a distance betweene God and them , as betweene God and other men ; but because the abundance of worldly things hath brawned their heart , and fatted their conscience , and thickned their eyes against any feare , or faith , or notice at all of that supreme dominion and impartiall revenge which the most powerfull and just God doth beare over all sinners , and against all sinne ? What is the reason why many ordinary men drudge and moile all the yeere long , thinke every houre in the Church so much time lost from their life , are not able to forbeare their covetous practises on Gods owne Day , count any time of their life , any worke of their hand , any sheaffe of their corne , any penny of their purse throwne quite away , even as so much bloud powr'd out of their veines , which is bestow'd on the worship of God , and on the service of the Altar ; but because men thinke that there is indeed more life in their monie , and the fruits of their ground , then in their God or the promises of his Gospell ? Else how could it possibly be , if men did not in their hearts make God a lier , as the Apostle speakes , That the Lord should professe so plainely , from this day upward , since a stone hath beene layed of my house , since you have put your selves to any charges for my worship , I will surely blesse you , and againe , Bring all my tithes into my house , and prove me if I will not open the windowes of heaven , and powre a blessing upon you that there shall not be roome enough to hold it : and againe , He that hath pitty on the poore lendeth unto the Lord , and that which he hath given , will he pay him againe : and againe , If thou wilt hearken unto me , and obserue to doe all these things , then all these blessings shall come on thee and over-take thee , blessings in the city and in the field , &c. If men did in good earnest personally , and hypothetically , beleeve and embrace these divine truths , How could it be , that men should grudge Almighty God and his worship every farthing which he requires from them of his owne gifts , that they should date let the service and house of God lie dumbe and naked , that they should shut up their bowels of compassion against their poore brethren , and in them venture to denie Christ himselfe a morsell of bread or a mite of monie , that they should neglect the obedience , prophane the name , word , and worship of God , use all base and unwarrantable arts of getting , and all this out of love of that life , and greedinesse of that gaine , which yet themselves , in their generall subscription to Gods truth , have confessed , will either never be gotten , or at least never blessed , by such cursed courses ? so prodigious a property is there in worldly things to obliterate all notions of God out of the heart of a man , and to harden him to any impudent abominations . I spake unto thee in thy prosperity , saith the Lord , but thou saidst , I will not heare . According to their pasture , so were they filled , they were filled and their heart was exalted , therefore have they forgotten me . Take heede , lest when thou hast eaten and art full , thine heart be lifted up , and thou forget the Lord thy God. Therefore it is that we reade of the Poorerich in faith , and of the Gospell preached to the Poore , and revealed unto babes ; because greatnesse and abundance stops the eare , and hardens the heart , and makes men stand at defiance with the simplicitie of the Gospell . Now then that we may be instructed how to use the Creature , as becommeth a dead and impotent thing , wee may make use of these few directions . First , have thine Eye ever upon the Power of God , which alone animateth and raiseth the Creature to that pitch of livelihood which is in it , and who alone hath infinite wayes to weaken the strongest , or to arme the weakest Creature against the stoutest sinner . Peradventure thou hast as much lands and possessions , as many sheepe and oxen as Iob or Nabal ; yet thou hast not the lordship of the clouds , God can harden the heavens over thee , hee can send the mildew and canker into thy corne , the rot and murren into thy cattell ; though thy barnes bee full of corne , and thy fats overflow with new wine , yet he can breake the staffe of thy bread , that the flowre and the winepresse shall not feed thee ; though thou have a house full of silver and gold , he can put holes into every bagge , and chinkes into every Cisterne , that it shall all sinke away like a winter torrent . God can either denie thee a power and will to enjoy it , and this is as sore a disease as poverty it selfe : or else hee can take away thy strength that thou shalt not relish any of thy choisest delicates ; he can send a stone or a gowte that shall make thee willing to buy with all thy riches a poore and a dishonorable health ; and , which is yet worst of all , he can open thy conscience , and let in upon thy Soule that lyon which lies at the dore , amaze thee with the sight of thine owne sinnes , the historie of thine evill life , the experience of his terrours , the glimpses and preoccupations of hell , the evident presumptions of irreconciliation with him ; the frenzie of Cain , the despaire of Iudas , the madnesse of Achitophel , the trembling of Felix , which will damp all thy delights , and make all thy sweetest morsels as the white of an Egge ; at which pinch , however now thou admire and adore thy thicke clay , thou wouldest count it the wisest bargaine thou did'st ever make , to give all thy goods to the poore , to goe bare-foote the whole day with the Prophet Esay , to dresse thy meate with the dung of a man , as the Lord commanded the Prophet Ezekiel , to feede with Micajah in a dungeon on bread of affliction and water of affliction for many yeeres together , that by these or any other meanes thou mightest purchase that inestimable peace , which the whole earth , though changed into a Globe of Gold , or Center of Diamond cannot procure . So uttterly unable are all the Creatures in the world to give life , as that they cannot preserue it intire from forraine or domestique assaults , nor remove those dumps and pressures which doe any way disquiet it . Secondly , to remove this naturall deadnesse of the Creature , or rather to recompence it by the accession of a Blessing from God , use meanes to reduce it unto its primitive Goodnesse . The Apostle shewes us the way . Every Creature of God is good , being sanctified by the Word of God and by Prayer . In which place , because it is a text then which there are few places of Scripture that come more into dayly and generall use with all sorts of men , it will be needfull to unfold ; 1. What it meant by the sanctification of the Creature . 2. How it is sanctified by the Word . 3. How wee are to sanctifie it to our selves by Prayer . For the first , The Creature is then sanctified , when the curse and poison which sin brought upon it is remooved , when we can use the Creature with a cleane conscience , and with assurance of a renewed and comfortable estate in them . It is an Allusion to legall purifications and differences of meates , Levit. 11. No Creature is impure of it selfe , saith the Apostle , in its owne simple created nature : But in as much as the sinne of man forfeited all his interest in the Creature , because eo ipso a man is legally dead ; and a condemn'd man is utterly depriu'd the right of any worldly goods ( nothing is his ex jure , but onely ex largitate ) and in as much as the sinne of man hath made him ▪ though not a sacrilegious intruder , yet a prophane abuser of the good things which remaine , partly by inditect procuring them , partly by despising the author of them , by mustering up Gods owne gifts against him in riot , luxurie , pride , uncleanenesse , earthly mindednesse , hereby it comes to passe that to the uncleane all things are uncleane , because their mindes and consciences are defiled . Now the whole Creation being thus by the sinne of man uncleane , and by consequence unfitted for humane use , as Saint Peter intimates , I never eate any thing common or uncleane , it was therefore requisite that the Creature should have some Purification , before it was unto men allowed : Which was indeede legally done in the Ceremonie , but really in the substance and body of the Ceremonie by Christ , who hath now unto us in their use , and will at last for themselves in their owne being , deliver the Creatures from that vanity and malediction , unto which by reason of the sinne of man they were subjected , and fashion them unto the glorious liberty of the Children of God , make them fit palaces for the saints to inhabit , or conferre upon them a glory which shall bee in the proportion of their natures a suteable advancement unto them , as the glory of the Children of God shall be unto them . The bloud of Christ doth not onely renew and purifie the soule and body of man , but washeth away the curse and dirt which adhereth to every Creature that man useth ; doth not only clense and sanctifie his church , but reneweth all the Creatures , Behold , saith he , I make All things New ; and if any man be in Christ , not onely He is a New Creature , but saith the Apostle , All things are become New. Those men then who keepe themselves out of Christ , and are by consequence under the Curse , as their persons , so their possessions are still under the curse , as their consciences , so their estates are still uncleane ; they eate their meate like Swine rol'd up in dirt , the dirt of their owne sinne , and of Gods malediction . So then the Creature is then sanctified , when the curse thereof is washed away by Christ. Now secondly , let us see How the Creature is sanctified by the Word . By Word wee are not to understand the Word of Creation , wherein God spake and all things were made Good and serviceable to the use of man. For sinne came after that Word , and defaced as well the goodnesse which God put into the Creature , as his Image which he put into man. But by Word I understand first in generall Gods Command and Blessing which strengtheneth the Creature unto those operations for which they serue : in which sense our Saviour useth it , Matth. 4. 4. and elsewhere , If ye call those Gods unto whom the Word of God came , that is , who by Gods Authority and Commission are fitted for subordinate services of Gouernement under him , say ye of him whom the Father hath sanctified , that is , to whom the Word of the Father and his Commission or Command came , to whom the Father hath given Authoritie by his z Power , and fitnesse by his Spirit to Iudge , and save the world , Thou blasphemest , because I said , I am the Sonne of God ? Secondly , by that Word I understand more particularly the Fountaine of that Blessing , which the Apostle cals in generall the Word of Truth , and more particularly , The Gospell of Salvation , and this word is a sanctifying Word ; Sanctifie them by thy truth , thy Word is Truth : and as it sanctifies us , so it sanctifies the Creatures too , it is the Fountaine not onely of Eternall , but of Temporall Blessings . And therefore we finde Christ did not onely say unto the sicke of the Palsie , Thy sinnes are forgiven thee , but also Arise and walke , intimating , that Temporall Blessings come along with the Gospell , it hath the Promises as well of this life as that to come . I never saw the righteous forsaken , saith the Prophet David ( suteable to that of the Apostle , He hath said , I will never leave thee nor forsake thee ) nor their seed begging their bread ; That is , never so wholly by God forsaken , if they were the seed of the Righteous , inheritors of their fathers hope and profession , as to make a constant trade of begging their bread , and so to expose the promises of Christ , that they which seeke the kingdome of heaven shall have all other things added to them , unto reproach and imputation from wicked men . Or thus , I never saw the righteous forsaken , or their seede forsaken by God , though they beg'd their bread , but even in that extremitie God was present with them , to sanctifie to their use , and to give them a comfortable enjoyment of that very bread which the exigencie of their present condition had constrained them to begge . Thus we see in generall , That the Blessing or Command of God , and the fountaine of that blessing , the Gospell of Salvation , doe sanctifie the Creature . But yet neither by the Blessing nor the Gospell is the Creature effectually sanctified unto us , till it be by us apprehended with the Word and Promise , and this is done by Faith ; for the Word , saith the Apostle , profited not those that heard it , because it was not mingled or temper'd with faith . For Faith hath this singular operation , to particularize and single out God and his Promises unto a mansselfe ; So then the Creature is sanctified by the Word and Blessing beleeved and embraced , whereby we come to have a neerer right and peculiarity in the Creatures which we enjoy : for being by Faith united unto Christ and made one with him ( which is that noble effect of faith to incorporate Christ and a Christian together ) we thereby share with him in the inheritance , not onely of Eternall life , but even of the common Creatures . Fellow Heires we are and Copartners with him ; therefore in as much as God hath appointed him to be Heire of All things , as the Apostle speakes , we likewise , in the vertue of our fellowship with him , must in a subordinate sense be Heires of all things too . All is yours , saith the Apostle , and you are Christs , and Christ is Gods. Fidelibus totus mundus divitiarum est , The Saints , saith Saint Austin , have All the world for their possession . And if it be here demanded how this can be true , since wee finde the Saints of God often in great want , and it would doubtlesse bee sinne in them to usurpe another mans goods upon presumption of that promise that Christ is theirs , and with him all things : To this I answere , first in generall , As Christ though he were the Heire of All things , yet for our sakes became poore , that we by his poverty might be made rich : so God oftentimes pleaseth to make the faithfull partake not onely in the priviledges , but in the poverty of Christ , that even by that meanes they may be rich in faith and dependance upon God , as Saint Iames spake , Having nothing , and yet possessing All things . Secondly , All is ours in regard of Christian liberty , though our hands are bound from the possession , yet our Consciences are not bound from the use of any . Thirdly , Though the faithfull have not in the right of their inheritance any monopolie or ingrossement of the Creatures to themselves , yet still they have and shall have the service of them All. That is thus ; If it were possible for any member of Christ to stand absolutely in neede of the use and service of the whole Creation , All the Creatures in the world should undoubtedly waite upon him , and bee appropriated unto him . The Moone should stand still , the Sunne goe backe , the Lions should stop their mouths , the Fire should give over burning , the Ravens should bring him meate , the Heavens should raine downe bread , the Rockes should gush out with water , all the Creatures should muster up themselves to defend the Body of Christ. But though no such absolute necessity shall ever be , yet ordinarily we must learne to beleeve , That those things which God allowes us are best suteable to our particular estate , God knowing us better then we doe our selves : that as lesse would haply make us repine , so more would make us full , and lift up our hearts against God , and set them on the world ; so that All is ours , not absolutely , but subordinately , serviceably according to the exigence of our condition , to the proportion of our faith and furtherance of our Saluation . The third particular inquire into was , How we doe by Prayer sanctifie the Creature to our selves ? This is done in these three courses . 1. In procuring them . We ought not to set about any of our lawfull and just callings without a particular addressing our selves unto God in Prayer . This was the practise of good Eleazer Abrahams servant , when he was emploi'd in finding out a wife for his masters sonne , * O Lord God of my master Abraham I pray thee send me good speed this day : and this also was the practise of good Nehemiah in the distresses of his people , * I prayed unto the God of heaven , and then I spake unto the king . And surely the very Heathen themselves shall in this point rise up in judgement against many prophane Christians , who looke oftner upon their gold then upon their God , as Salvian speakes . We reade often in their writings that in any generall a Calamitie they did joyntly implore the peace and favour of their idolatrous gods ; that in any b matter of consequence they made their entrie upon it by Prayer , commending the successe thereof to the power and providence of those deities which they beleeved . In so much that we read of c Pub. Scipio a great Romane , that he ever went to the Capitole before to the Senate , and began all the businesses of the Common-wealth with Prayer . How much more the●… ought we to doe it , who have not onely the Law and Dictate of nature to guide us , who have not deafe and impotent idols to direct our Prayers to , as their gods were ; but have first The Law of Christ requiring it ; d Pray Alwayes . Pray without ceasing . In every thing by Prayer and Supplication with Thankesgiving , let your requests be made knowne to God. Who have secondly the Example of Christ to enforce it , for not onely a Morning and b Evening was it his c Custome to Pray ; but upon every other solemne occasion . Before his d Preaching , before his e Eating , before the f Election of his Disciples , before his g Transfiguration in the mount , h before and i in his Passion ; Who have thirdly from Christ That Legitimate , Ordinarie , Fundamentall Prayer , as k Tertullian cals it , The Lords Prayer , as a Rule and Directorie by him framed to instruct us how to Pray , and to bound and confine our extravagant and vast desires ; Who lastly have also the Altar of Christ to receive , the Incense of Christ to perfume , the Name and Intercession of Christ to present our Prayers unto God by , who have Christ sanctifying , and , as I may so speake , praying our prayers unto hi●… Father for us ; as we read of the Angell of the Covenant , who had a golden Censer and much incense , to offer up the Prayers of the Saints , which was nothing else but the mediation of Christ bearing the iniquitie of our holy things , as Aaron was appointed to doe ; nothing but his intercession for us at the right hand of his Father . I say , how much more reason ●…ave we , then any Gentile could have , to consecrate all our enterprises with Prayer unto God ? Humbly to acknowledge how justly he might blast all o●…r businesses , and make us labour in the fire ; that unlesse he keepe the City the watchman watcheth but in vaine ; that unlesse hee build the house their labour is in vaine that build it ; that unlesse he give the increase , the planting of Paul , and the watering of Apollo are but emptie breath ; that it is onely his blessing on the diligent hand which maketh rich without any sorrow ; that unlesse he be pleased to favour our attempts , neither the plotting of our heads , nor the solicitous●…esse of our hearts , ●…or the drudgerie of our hands , nor the whole cōcurrence of our created strength , nor any accessorie assistances which we can procure will be able to bring to passe the otherwise most obvious and feasible Events : and therefore to implore his Direction in all our counsels , his concurrence with all our Actions , his blessing on all our undertakings , and his glory as the sole end of all that either we are or doe . For by this meanes we doe First acknowledge our dependencie on God as the first cause , and give him the glory of his soveraigne Power and Dominion over all second agents , in acknowledging that without him we can doe nothing , and the power of God is the Ground of Prayer . Secondly , by this meanes we put God in minde of his Promises , and so acknowledge not our dependence on his power only , but on his Truth and Goodnesse too : And the Promises and Truth of God are the foundation of all our Prayers . That which encouraged Daniel to set his face to seeke unto God in Prayer for the restitution of libertie out of Babylon was Gods Promise and Truth revealed by Ieremie the Prophet , that hee would accomplish but s●…ventie yeeres in the desolation of Ierusalem . That which encouraged Iehosaphat to seeke unto God against the multitude of Moabites which came up against him , was his Promise that he would heare and helpe those that did pray towards his house in their affliction . That which encouraged David to pray unto God for the stability of his house , was the Covenant and Truth of God , Thou hast revealed to thy Servant , saying , I will build thee an house , therefore hath thy servant found in his heart to pray this Prayer unto thee . And now , O Lord , thou art That God , that is , the same God in thy fidelity and mercy , as then thou wert , and thy words be true , and thou hast promised this goodnesse to thy servant ; therefore let it please thee to blesse the house of thy Servant , &c. Excellent to this purpose is that which S. Austin obserues of his mother , who very often and earnestly prayed unto God for h●…r sonne when he was an Hereticke , Chirographa tua ingerebat tibi , Lord , saith he , she urged thee with thine owne hand-writing , she challenged in an humble and fearefull confidence the performance of thine owne obligations . Thirdly and lastly , by this meanes wee hasten the performance of Gods decreed mercies ; we retardate , yea quite hinder his almost purposed and decreed Iudgements . The Lord had resolved to restore Israel to their wonted peace and honour , yet for all these things will I be enquired vnto by the House of Israel to doe it for them , saith He in the Prophet . The Lord had threatned destruction against Israel for their Idolatry , had not Moses stood before him in the breach to turne away his wrath , as the Psalmist speakes . And we reade of the Primitive Christians , that their prayers procured raine from heaven , when the Armies of the Emperours were even famished for want of water , and that their very persecutors have begg'd their prayers . Secondly , as by prayer the Creature is sanctified in the procurement ( for no man hath reason to beleeue that there is any blessing intended vnto him by God in any of the good things which doe not come in vnto him by prayer ) so in the next place the Creature is by Prayer sanctified in the fruition thereof ; because , to enjoy the portion allotted us , and to rejoyce in our labour , is the Gift of God , as Salomon speakes . The Creature of it selfe is not onely Dead , and therefore unable to minister life by it selfe alone , but , which is worse , by the meanes of mans sinne , it is Deadly too , and therefore apt to poyson the receivers of it without the corrective of Gods Grace . Pleasure is a thing in it selfe lawfull ; but corruption of nature is apt to make a man a lover of pleasure , more then a lover of God , and then is that mans pleasure made unto him the metropolis of mischiefe , as Clemens Alexand●…inus speakes . A good name is better then sweet oyntment , and more to be desired then much riches ; but corruption is apt to put a flie of vaine-glory and selfeaffectation into this oyntment , to make a man foolishly feed upon his owne credit , and with the Pharisies to doe ▪ all for applause , and preferre the praise of men before the glory of God ; and then our sweet oyntment is degenerated into a curse ; Woe bee unto you , when all men shall speake well of you . Riches of themselves are the good gifts and blessings of God , as Salomon saith , The blessing of the Lord maketh rich , but corruption is apt to breed by this meanes covetousnesse , pride , selfe-dependency , forgetfulnesse of God , scorne of the Gospell , and the like ; and then these earthly blessings are turned into the curse of the earth , into Thornes and Briers , as the Apostle speakes , They that will be rich pierce themselves thorow with many sorrowes . Learning in it selfe is an honourable and a noble endowment ; it is recorded for the glory of Moses , that hee was learned in all the wisedome of the Egyptians : but corruption is apt to turne learning into leauen , to infect the heart with pride , which being arm'd and seconded with wit breakes forth into perverse disputes , and corrupts the minde . Therefore Saint Paul advised the Christians of his time , to beware lest any man spoile them through Philosophy and begvile them with entising words . And the ancient Fathers counted the a Philosophers the Seminaries of heresie . Proofe whereof , to let passe the Antitrinitarians and Pelagians , and other ancient Here●…ikes , who out of the nicenesse of a quaint wit perverted Gods truth to the patronage of their lyes ; and to passe by the Schoolemen and Iesuites of late Ages , who haue made the way to heaven a very labyrinth of crooked subtilties , and have weav'd Divinity into Cobwebs ; wee may have abundantly in those Libertines and Cyrenians , who disputed b with Stephen , and those Stoicks that wrangled with Saint Paul about the resurrection . And now learning being thus corrupted is not onely turned into wearinesse , but into very notorious and damnable folly , for thinking themselves wise , saith the Apostle , they became fooles , and their folly shall be made k●…owne unto all men . To get wealth in an honest and painefull Calling is a great blessing ▪ for the diligent hand maketh rich ; but corruption is apt to perswade unto cozenage , lying , equivocation , fals weights , ingrossements , monopolies and other Arts of cruelty and unjustice , and by this meanes ou●… law full Callings are turned into abominations , mysteries of iniquity , and a pursuit of death . Every creature of God is good in it selfe , and allowed both for necessitie and delight ; but corruption is apt to abuse the Creatures to luxury and excesse , to drunkennesse , gluttony and inordinate lusts , and by this meanes a mans table is turned into a Snare , as the Psalmist speakes . Now then since all the world is thus bespread with ginnes , it mainely concernes us alwayes to pray , that we may use the world as not abusing it , that wee may enjoy the Creatures with such wisedome , temperance , sobriety , heavenly affections , as may make them so , many ascents to raise us neerer unto God , as so many glasses in which to contemplate the wisedome , providence , and care of God to men , as so many witnesses of his love , and of our duty . And thus doth prayer sanctifie the Creature in the use of it . Lastly , and in one word , Prayer sanctifies the Creatures in the review and recognition of them . and Gods mercy in them , with thanksgiving and thoughts of praise , as Iacob , Gen. 32. 9. 10. and David , 2. Sam. 7. 18. 21. looked upon God in the blessings with which hee had blessed them . And now since Prayer doth thus sanctifie the Creatures unto us , wee should make friends of the unrighteous Mammon , that wee may by that meanes get the prayers of the poore Saints upon us and our estate , that the eye which seeth us may blesse us , and the care that heareth us may give witnesse to us ; that the loynes and the mouthes , the backes and the bellies of the poore and fatherlesse may be as so many reall supplications unto God for us . The third and last direction which I shall give you to finde life in the Creature , shall bee to looke on it , and love it in its right order , with subordination to God and his promises ; to love it after God , and for God , as the beame which conveyes the influences of life from him ; as his instrument , moved and moderated by him to those ends for which it serves ; to love it as the Cisterne , not as the fountaine of life ; to make Christ the foundation , and all other things but as accessions unto him . Otherwise if wee love it either alone , or above Christ , however it may by Gods providence keepe our breath a while in our nostrils , and fatten us against the last day , yet impossible it is that it should ever minister the true and solid comforts of life unto us , which consisteth not in the abundance of things which a man possesseth , as our Saviour speakes . Life goes not upward ▪ but downeward , the inferiour derives it not on the superiour ; therefore by placing the Creature in our estimation above Christ , we deny unto it any influence of livelihood from him , whom yet in words we professe to be the fountaine of life . But men will object and say , This is a needlesse caution not to preferre the Creature before the Creator , as if any man were so impious and absurd . Surely Saint Paul tells us , that men without faith are impious and absurd men , who doe in their affections and practises as undoubtedly undervalue Christ , as the Gadarens that preferred their Swine before him . What else did Esau , when for a messe of pottage he sold away his birth-right , which was a priviledge that led to Christ ? What else did the people in the Wildernesse , who despised the holy Land , which was the type of Christs Kingdome , and in their hearts turned backe to Egypt ? What else did those wicked Israelites , who polluted the Table of the Lord , and made his Altar contemptible , which was a type of Christ ? What else did Iudas and the Iewes , who sold and bought the Lord of glory for the price of a beast ? What else doe daily those men , who make Religion serve turnes , and godlinesse waite upon gaine ? who creepe into houses with a forme of pietie , to seduce unstable foules , and plucke off their feathers to make themselves a neast ? The Apostles Rule is generall , that sensuall and earthly-minded men are all the enemies of the Crosse of Christ , Phil. 3. 18. 19. The third and last disproportion betweene the soule of Man and the Creature arising from the vanit●…e thereof , is in regard of duration and continuance . Man is by nature a provident Creature , apt to lay up for the time to come , and that disposition should reach beyond the forecast of the Foole in the Gospell for many yeeres , even for immortalitie it selfe ▪ For certainely there is no man who hath but the generall notions of corrupted reason alive within him , who hath not his conscience quite vitiated , and his minde putrified with noysome lusts , who is not wrapped up in the mud of thicke ignorance , and palpable stupiditie , but must of necessitie have oftentimes the immediate representations of immortalitie before his eyes . Let him never so much smother and suppresse the truth , let him with all the Arte he can divert his conceits , and entangle his thoughts in secular cares , let him shut his eye-lids as close as his naile is to his flesh , yet the flashes of immortalitie are of so penetrative and searching a nature , that they will undoubtedly get through all the obstacles , which a minde not wholly over-dawb'd with worldlinesse and ignorance can put betweene . Therefore the Apostle useth that for a strong argument , why rich men should not trust in uncertaine riches , but in the living God , and should be rich in good workes , That so , saith he , they may lay up in store a good foundation against the time to come , that they may lay hold on eternall life , 1. Tim. 6. 17. 19. Wicked men indeed lay up in store , but it is not riches , but wrath , even violence and oppression against the last day . But by trusting God , and doing good a man layes up durable Riches , as the wise Man speakes ; in which respect he presently addes , That the fruit of wisedome is better then Gold. For though Gold be of all Mettals the most solid , and therefore least subject to decay , yet it is not immortall and durable riches ; for the Apostle tels us , that silver and gold are corruptible things , and that there is a rust and canker which 〈◊〉 up the gold and silver of wicked men . I confesse the hearts of many men are so glewed unto the world , especially when they finde all things succeed prosperously with them that they are apt enough to set up their rest , and to conceite a kinde of stedfastnesse in the things they possesse . Because they haue no changes . saith the Prophet David , therefore they feare not God. But yet I say , where the Lord doth not wholly give a man over to heape up treasures unto the last day , to be eaten up with the canker of his owne wealth , the soule must of necess●…y sometime or other happen upon such sad thoughts as these . What ailes my foolish heart thus to eate up it selfe with care , and to rob mine eyes of their beloved sleepe for such things , as to the which the time will come when I must bid an everlasting farewell ? Am I not a poore mortall Creature , brother to the Wormes , sister to the Dus●… ? Doe I not carry about with mee a soule full of corruptions , a skinne full of diseases ? Is not my breath in my nostrils , where there is roome enough for it to goe out , and possibility never to come in again ? Is my flesh of brasse , or my bones of iron , that I should thinke to hold out , and without interruption to enjoy these earthly things ? Or if they were , yet are not the Creatures themselves subject to period and mortalitie ? Is there not a Moth in my richest garments , a Worme in my tallest Cedars , a Canker and rust in my fi●…nest Gold to corrupt and eate it out ? Or if not , will there not come a day , when the whole frame of Nature shall bee set on fire , and the Elements themselves shall melt with heate , when that universall flame shall devoure all the bagges , and lands , and offices , and honours , and treasures , and store ▪ houses of worldly men ? When Heaven and Hell shall divide the World ; Heaven , into which nothing can be admitted which is capable of Moth or rust to corrupt it , and Hel , into which if any such things could come , they would undoubtedly in one instant bee swallowed vp in those violent and unextinguishable flames ? And shall I be so foolish as to 〈◊〉 my felicity in that which will faile me , when I shall stand in greatest neede , to heape up treasures into a broken bagge , to worke in the fire where all must perish ? Certainely the soule of a meere worldly man , who cannot finde God or Christ in the things hee enjoyes , must of necessity be so f●…rre from reaping solid or constant comfort from any of these perishable Creatures , that it cannot but ake and tremble , but be wholly surprized with dismall passions , with horrid preapprehensions of its owne wofull estate , upon the evidence of the Creatures mortalitie , and the unavoideable flashes and conviction of its owne everlastingnesse . Now if we consider the various rootes of this corruption in the Creature , it will then further appeare unto us , that they are not onely mortall , but even momentarie and vanishing : First , by the Law of their Creation they were made subject to alterations , there was an enmitie and reluctancy in their entirest being . Secondly , this hath been exceedingly improved by the s●…ne of man , whose evill , being the lord of all Creatures , must needs redound to the misery and mortalitie of all his retinue . For it was in the greater World , as in the administration of a private family ; the poverty of the Master is felt in the bowels of all the rest , his staine and dishonour runnes into all the members of that society . As it is in the naturall body some parts may be distempered and ill affected alone , others not without contagion on the rest ; a man may have a dimme eye , or a withered arme , or a lame foot , or an impedite tongue without any danger to the parts adjoyning ; but a lethargie in the head , or an obstruction in the liver , or a dyspepsie and indisposition in the stomake diffuseth universall malignity through the body , because these are soveraigne and architectonicall parts of man : so likewise is it in the great and vast body of the Creation . However other Creatures might have kept their evill , if any had been in them , within their owne bounds , yet that evill which man , the Lord and head of the whole brought into the world , was a spreading and infectious evill , which conuey'd poyson into the whole frame of nature , and planted the seed of that universall dissolution which shall one day deface with darkenesse and horror the beauty of that glorious frame which wee now admire . It is said that when Corah , Dathan , and Abiram had provoked the Lord by their rebellion against his servants to inflict that fearefull destruction upon them , the earth opened her mouth & swallowed not only them up , but al the houses , and men , and goods that appertained to them . Now in like maner the heaven and earth and al inferior Creatures did at first appertaine to Adam : the Lord gave him the free use of them , & dominion over them : when therefore man had committed that notorious rebellion against his maker , which was not only to aspire like Corah and his associates to the height and principality of some fellow Creature , but even to the absolutenesse , wisdome , power and independency of God himselfe , no marvell if the wrath of God did together with him seize upon his house , and all the goods that belongd unto him , bringing in that cōfusion and disorder which we even now see doth breake asunder the bonds and ligaments of nature , doth unjoynt the confedera●…ies and societies of the dumbe Creatures , and turneth the armies of the Almighty into mutinies and commotion , which in one word hath so fast manicled the world in the bondag●… of corruption , as that it doth already groane and linger with paine under the sinne of man and the curse of God , and will at last breake forth into that universall flame which will melt the very Elements of Nature into their primitive confusion . Thus wee see besides the created limitednesse of the creature , by which it was utterly unsuteable to the immortall desires of the soule of man , the sinne of man hath implanted in them a secret worme and rottennesse which doth ▪ set forward their mortalitie , and by adding to them confusion , enmity , disproportion , sedition , inequalitie ( all the seeds of corruption ) hath made them , not onely as before they were mortall , but which addes one mortalitie to another , even momentary and vanishing too . When any Creature loseth any of its native and created vigour , it is a manifest signe that there is some secret sentence of death gnawing upon it . The excellency of the Heavens wee know is their light , their beauty , their influences upon the lower World , and even these hath the sinne of man defaced . Wee finde when the Lord pleaseth to reveale his wrath against men for sinne in any terrible manner , hee doth it from Heaven ; There shall be wonders in the Heauen , blood and fire , and pillars of smoake , the Sunne shall be turned into darkenesse , and the Moone into blood ; and the day of the Lord is called a day of darknesse , and gloominesse , and thicke darknesse . How often hath Gods heavy displeasure declared it selfe from Heaven in the confusion of nature ? in stormes and horrible tempests ? in thick clouds and darke waters ? in arrowes of lightning and coales of fire ? in blacknesse and darkenesse ? in brimstone on Sodome , in a flaming sword over Ierusalem , in that fearefull Starre of fire to the Christian World of late yeeres , which hath kindled those woful combustions , the flames whereof are still so great , as that wee our selves , if wee looke upon the merits and provocations of our sinnes , may have reason to feare , that not all the Sea betweene us and our neighbours can bee able to quench till it have scorched and singed us . Wee find likewise by plaine experience how languid the seeds of life , how faint the vigor either of heavenly influences , or of sublunary and inferiour agents are growne , when that life of men , which was wont to reach to almost a thousand yeeres , is esteemed even a miraculous age , if it be extended but to the tenth part of that duration . We need not examine the inferiour Creatures , which we find expressely cursed for the sinne of man with Thornes and Briers ( the usuall expression of a curse in Scripture . ) If we but open our eyes and looke about us , wee shall see what paines Husbandmen take to keepe the earth from giving up the Ghost , in opening the veines thereof , in applying their Soile and Marle as so many Pills or Salves , as so many Cordials and preservatives to keepe it alive , in laying it asleepe , as it were , when it lyeth fallow every second or third yeere , that by any meanes they may preserve in it that life , which they see plainely approching to its last gaspe . Thus you see how besides the originall limitednesse of the Creature , there is in a second place a Moth or Canker by the infection of sinne begotten in them , which hastens their mortalitie , God ordering the second causes so amongst themselves , that they exercising enmitie one against another , may punish the sinne of man in their contentions , as the Lord stirred up the Babylonians against the Egyptians to punish the sinnes of his owne people . And therefore wee finde , that the times of the Gospell , when holinesse was to bee more universall , are expressed by such figures , as restore perfection and peace to the Creatures . The Earth shall be fat and plenteous , there shall be upon every high hill Rivers and Streames of water , the light of the Moone shall be as the light of the Sunne , and the light of the Sunne sevenfold , as the light of seven dayes . And againe , the Wolfe shall dwell with the Lambe , and the leopard shall lye downe with the kid , and a Calfe , and a young Lion , and a fatling together , &c. Which places , though figuratively to be understood , have yet me thinks thus much of the letter in them , to assure us that whatever blemish since the Creation any of those glorious heavenly bodies are either in themselves , or by interposition of foggy vapours subject unto , what ever enmities and destructive qualities enrage one beast against another , they are all of them the consequents of that finne which nothing can remove but the Gospell of Christ. And this is that universall contagion which runneth through the whole frame of Nature into the bowels of every Creature . But yet further in a third place there is a particular ground of this mortality to many men , namely the Particular curse upon that place or creature which men enioy . For as a piece of oke besides the natural corruptiblenes of it , as it is a body compounded of contrary principles , whereby it would of it selfe at last returne to its dust againe , may further have a worme like Ionah his Gourd eating out the heart of it , & by that meanes hastening its corruption ; and yet further besides that may be presently put into the fire , which will make a more speedy riddance then either of the former : Or as in the body of a man , besides the generall consumption , which lingringly feedeth upon the whole , each particular mēber may have a particular disease , which may serve to hasten that corruption to it self , which the other threatens to the whole : so may it be , and often is in the Creatures of God. Besides their naturall finitenes , and their generall bondage of corruption , which by a hidden & insensible insinuation doth emasculate the vigor and strength of the Creatures , there may be a Particular Curse , which may serve speedily to hasten that decay , which , without any such concu●…rence , would have made hast enough to leave the possessors of them in everlasting penurie . I will be unto Ephraim as a moth and to the house of Iuda as rottennes , saith the Lord. That is Gods first Instrument of mortality whereby he will certainely though indeed lingtingly consume a thing . But now if for all this when the Moth secretly consumes him , so that he seeth his sicknesse and feeleth his wound , he will yet trust in his owne counsels and confederacies , sacrifice to his owne net , goe to Assyria or King Iareb for succour , I will then be unto Ephraim as a Lyon , in a more sudden and swift destruction . As he dealeth thus with men , so with the things about them too , first he puts a Moth into them , rust in our gold , canker in our siluer , hartlessenesse in our earth , faintnesse in the influences of heauen ; and if notwithstanding all this men will still trust in the Cisterne , God will put holes into it too , which shall make it runne out as fast as they fill it ; hee will giue wings to their monie , encrease the occasions of expence : and if they clip their wings , that they fly not away , he will make holes in the bottome of their baggs that they shall droppe away : he will not onely send a ▪ Moth and rust which shall in time eate them out , but hee will send a Thiefe upon them too , which shall suddenly breake through and carry them away . So many steps and gradations are there in the mortality of the creature , when God pleaseth to adde his curse unto them for sin . As for Ephr●…im , saith the Lord , their Glory shall fly away like a Bird , from the birth , and from the wombe , and from the conception . Observe the gradations of mortality in the best blessings we enjoy , in our very glory , namely our children , which are called an Inheritance and reward to take away shame from their parents . They shall fly away like a bird , that notes the swiftnesse of the Iudgement , and that first from the birth ; as soone as they are borne the murtherer shall destroy them : yea from the wombe ; before they be borne they shall perish , nothing of them shall be enjoyd but the hope , and if that be too much , here is a degree as low as can be , from the very conception they shall miscarry and prove abortive . I will smite the winter house and the summer house , the houses of Ivori●… , and the great houses shall have an end . If the Lord undertake to smite , if he send abroad the fire of his wrath , it shall seize on those palaces and great houses which men thought should have endured unto all generations . For that Flying role , importing Iudgement decreed , and sudden , which was sent over the whole earth against the Thiefe and the swearer , did not onely smite the man , but his house , and like a leprosie consume the very timber and stones thereof . Therefore wee read in the Leviticall law of leprosies not in men onely but in houses , and garments , intimating unto us , that sinne derives a contagion upon any thing that is about us , and like Ivie in a wall , or that wild Caprificus , wil get rooting in the very substance of the stone in the wall , and breake it asunder . What ever it is that men can finde out vnder the Sunne to fasten their hearts upon for Satisfaction and comfort , this leprosie will defile it , and eate it out . If silver and gold , besides their secret rust and proper corruption , the Lord can make the thiefe rise up suddenly , and bite the possessors , and so unlade them of their thicke clay : If Reall substance and encrease , the Lord cast●…th away , saith the wise man , the substance of the wicked , a●…d the increase of his house , saith Iob , shall depart and flow away . If greatnesse and high places , the Lord can put ice vnder their feete , make their places slippery , and subject to a momentarie desolation : If a great name and glory , the Lord cannot onely suffer time and ignorance to draw out all the memorie of a man , but can presently rot his name from under heauen : If Corne and the fruits of the Earth , the Lord can kill it in the blade by with-holding raine three moneths before the Haruest : Hee can send a Thiefe , a Caterpiller , a Palmer worme to eate it up . If it hold out to come into the barne , euen there he can blow upon it and consume it like chaffe . However men thinke when they have their Corne in their houses , and their Wine in their C●…llars they are sure and have no more to doe with God , yet he can take away the staffe and lif●… of it in our very houses . Yea when it is in our mouthes and bowels , he can send leanenesse and a curse after it . Awake ye Drunkards , and howle ye drinkers of wine , saith the Prophet , because of the new wine , for it is cut off from your mouths . The Lord could deferre the punishment of these men till the last day , when undoubtedly there will be nothing for them to drinke but that Cup of the Lords right hand as the Prophet calls it : a Cup of fury and trembling , a cup of sorrow , astonishment , and desolation ; a Cup which shall make all that drinke thereof to bee moved and mad , to be drunken and fall , and spue , and rise up no more , even that fierce and bitter indignation , in the pouring out of which the Lord shall put to his right hand , his strong arme , not onely the terror of his presence , but the glory of his power : I say the Lord could let drunkards alone till at last they meet with this Cup , ( which undoubtedly they shall doe , if there be either truth in Gods word , or power in his right hand , if there be either Iustice in heaven , or fire in hell ) till with Belshazzar they meet with dregs and trembling in the bottome of all their Cups : but yet oftentimes the Lord smites them with a more sudden blow , snatcheth away the Cup from their very mouths , and so makes one Curse anticipate and preuent another . Though Haman and Achitophel should have liv'd out the whole thred of their life , yet at last their honor must have laine downe in the dust with them ; Though Iudas could have liv'd a thousand yeares , and could have improv'd the reward of his Masters bloud to the best advantage that ever Vsurer did , yet the rust would at last have seiz'd upon his bags , and his monie must have perished with him : but now the Lord sets forward his Curse , and that which the moth would have been long in doing , the gallows dispatcheth with a more swift destruction . Thus as the body of a man may have many summons and engagements unto one death , may labour at once under many desperate diseases , all which by a malignant con●…unction must needs hasten a mans end ( as Cesar was stabd with thirty wounds , each one whereof might have serv'd to let out his soule ) so the Creatures of God labouring under a manifold corruption , doe as it were by so many wings post away from the Owners of them , and for that reason must needs be utterly disproportionable to the condition of an Immortall Soule . Now to make some Application of this particular before wee leave it , This doth first discover and shame the folly of wicked worldlings both in their opinions and affections to earthly things . Love is blinde and will easily make men beleeve that of any thing which they could wish to bee in it : and therefore , because wicked men wish with all their hearts , for the love they beare to the Creatures , that they might continue together for ever , the Divell doth at last so deeply delude them as to thinke that they shall continue for ever . Indeed in these and in the generall , they must needs confesse that one generation commeth and another goeth : but in their owne particular they can never assume with any feeling and experimentall assent the truth of that generall to their owne estates : And therefore what ever for shame of the world their outward professions may be , yet the Prophet David assures us , That their inward Thoughts , their owne retir'd contrivances and resolutions are , that their houses shall endure for ever , and their dwelling places to all generations ; and upon this Immortality of stones and monuments they resolve to rest . But the psalmist concludes this to be but brutish and notorious folly , This their way is their folly , they like sheepe are laid downe in their graves , and death feeds upon them . And indeed what a folly is it for men to build upon the sand , to erectan Imaginarie fabrick of I know not what Immortality , which hath not so much as a constant subsistence in the head that contrives it ? What man will ever goe about to build a house with much cost ( and when he hath done , to inhabit it himself ) of such rotten and inconsistent materials , as will undoubtedly within a yeere or two after fall upon his head , and bury him in the ruines of his owne folly ? Now then suppose a man were lord of all the World , and had his life coextended with it , were furnished with wisedome to manage and strength to runne through all the affaires incident to this vast frame , in as ample a measure as any one man for the governement of a private family : yet the Scripture would assure even such a man , that there will come a day in which the heavens shall passe away with a noise , and the elements shall melt with heate , and the earth with the workes that are therein shall be burnt up , and that there is but one houre to come before all this shall be , Behold now is the last houre : And what man upon these termes would fix his heart and ground his hopes upon such a tottering bottome , as will within a little while crumble into dust , and leave the poore soule that rested upon it to sinke into hell ? But now when we consider that none of us labour for any such inheritance , that the extremitie of any mans hopes can be but to purchase some little patch of earth , which to the whole World cannot beare so neere a proportion , as the smallest molehill to this whole habitable earth ; that all we toyle for is but to have our loade of a little thicke clay , as the Prophet speakes , that when wee have gotten it , neither wee nor it shall continue till the universall dissolution , but in the midst of our dearest embracements we may suddenly be puld asunder , and come to a fearefull end , it must needs be more then brutish stupidity for a man to weave the Spiders webs , to wrappe himselfe up from the consumption determined against the whole earth in a covering , that is so infinitely too short and too narrow for him . Wee will conclude this particular with the doome given by the Prophet Ieremy . As the Partridge sitteth on egges and hatcheth them not , ( shee is either caught by the fowler , or her egges are broken ) so he that getteth riches and not by right , shall leave them in the midst of his dayes , and in the end shall bee a foole . Secondly , this serves to justifie the wisedome and providence of God in his proceedings with men : The wicked here provoke God , and cry aloud for vengeance on their owne head , and the Lord seemes to stop his eares at the cry of sinne , and still to loade them with his blessings , he maketh their way to prosper , they take roote , and grow and bring forth fruite : they shine like a blazing Comet , and threaten ruine to all that looke upon them ; they carry themselves like some Tyrant in a Tragedy , that scatters abroad death with the sparkles of his eyes , and darts out threats against the heaven aboue him ; they are like Agag before Samuel , clothed very delicately , and presume that there is no bitternesse to come . And now the impatiency of man , that cannot resolve things into their proper issues , that cannot let iniquitie ripen , nor reconcile one day and a thousand yeeres together , begins to question Gods proceedings , and is afraid le●…t the World be governed blindfold , and blessings and curses throwne confusedly abroad for men as it were to scramble and to scuffie for them . But our God who keepeth times and seasons in his owne power , who hath given to every Creature under the Sunne limits which it shall not exceed , hath set bounds unto sinne likewise wherein to ripen . The Starres howsoever they may bee sometimes ecclipsed , have yet a fixed and permanent subsistency in their Orbes ; but these Comets though they rise with a greater traine and streame of light , yet at last vanish into ashes , and are seene no more : the Tyrant though in two or three Acts or Scenes he revell it , and disturbe the whole businesse , yet at last hee will goe out in blood and shame ▪ even so , though wickedmen flourish and oppresse , and provoke God every day , and rage like the Sea , yet the Lord hath set their bounds which they shall not passe , they have an appointed time to take their fill of the creature , and then when they have glutted and cloid themselves with excesse , when their humours are growne to a full ripenesse , the Lord will temper them a potion of his wrath , which shall make them turne all up againe , and shamefull spuing shall be on their glory . Thus saith the Lord , For Three transgressions and for foure I will not turne away the punishment of Damascus and those other Cities . So long as the wicked commit one or too iniquities , so long I forbeare , and expect their repentance ; but when they proceed to three , and then adde a fourth , that is , when they are come to that measure of sinne which my patience hath prefixed , then I will hasten my revenge , and not any longer turne away the punishment thereof . In the fourth generation , saith God to Abraham , thy posterity shall come out of the Land where they shall be strangers , and shall inherit this Land , for the iniquitie of the Amorites is not yet full . There is a time when sinne growes ripe and full and then the sickle comes upon it . When the Prophet saw a basket of summer fruites , that were so ripe as that they were gathered off the tree , ( which was a type of the sinnes of Gods people , which are sooner ripe then the sinnes of Heathen that knew him not , because they have the constant light and heate of his Word to hasten their maturitie ) then , saith the Lord , The end is come upon my people , I will not passeby them any more , I will have no more patience towards them . Ieremy what seest thou ? I see the rod of an Almond tree . Thou hast well seene , saith the Lord , for I will hasten my Word to performe it . When men hasten the maturity of sinne like the blossomes of an Almond tree , ( which come soonest out ) then saith the Lord will I hasten the Iudgements which I have pronounced . We reade in the Prophet Zachary of an Ephah , a measure where into all the wickednesse of that people , figured by a woman , shall bee throwne together , and when this measure of sinnes is full to the brimme , then there is a masse of Lead importing the firmenesse , immutabilitie , and heavinesse of Gods Decree and counsell , which seales up the Ephah , never more to have any sinne put into it , and then come two women with winde in their wings , which are the executioners of Gods ●…wift and irreversible fury , & carry the Ephah betweene heaven and earth , intimating the publike declaration of the righteous Iudgements of God , into the Land of Shinar , to build it there an house , denoting the constant and perpetuall habitation of the wicked in that place of bondage whither the wrath of God shall drive them ( for building of houses argues an abiding . ) Put you in the sickle for the harvest is ripe ; come get you downe , for the presse is full , the fats overflow , for the wickednesse is great . The revenge of sinne is here and elsewhere compared to reaping , and treading the winepresse ; and the greatnesse of sinne is here cald the ripenesse of the harvest , and the ouerflowing of the fatts , to shew unto us that there is a time and measure of sinne , beyond which the Lord will not deferre the execution of his vengeance . There are dayes of visitation and recompence for sinne , which being come , Israel which would not know before shall know , that God keepes their sinnes in store sealed vp amongst his treasures , and that therefore their foot shall slip in due time , namely in the day of their calamity , or in their moneth , as the Prophet speakes . As Gods blessings have a punctuall time , from the foure and twentieth of the ninth moneth , from this day I will blesse you : so likewise have his Iudgements too . The dayes of Man shall bee a hundred and twenty yeeres , to the old World : nor are yeeres onely , but even moneths determined with him , Now shall a moneth devoure them with their portions , to idolatrous Israel . Nor moneths onely , but dayes and parts of dayes ; In a morning shall the King of Israel be cut off , his destruction shall bee as sudden as it is certaine . The wicked plotteth against the 〈◊〉 , and goasheth upon him with his teeth : but though hee plot , hee shall not prosper , though hee gnash with his teeth , hee shall not bite with his teeth , for the Lord shall laugh at him ▪ because hee seeth that His Day is comming . So much mischiefe as he can doe within the compasse of his chaine , the Lord permits him to doe ; but when he is come to His Day , then all his thoughts and projects perish with him . Excellently hath holy Iob stated the Point , with whom I meane to conclude , Their good ▪ saith he , is not in their Hand . Riot it indeed they doe , and take their fill of pleasure for a time , as the fish of the baite , when he hath some scope of line given him to play ; but still their Good , their Time , their line is in Gods hand , they are not the Lords of their owne lives and delights . God layeth up his iniquitie for his children , that is , the Lord keepes an exact account of his sinnes , which haply he will r●…pay upon the heads of his children , however hee himselfe shall have no more pleasure in his house after him , when once the number of his moneths is cut off in the midst ; and in the meane time however he be full of strength , wholly at ease and quiet , yet saith he , The wicked is reserved to the day of destructiction ; He is but like a prisoner , shackled peradventure in fetters of Gold , but he shall be brought forth to the day of wrath , and though he could rise out of the grave before Christs tribunall , as Agag appeared before Samuel delicately clothed , yet the sword should cut him in pieces , and bitternesse should overtake him . Thus wee see how infinitely unable the Creature shall bee to shelter a man from the tribunall of Christ , and how wise , just , and wonderfull the Lord is in the administration of the World in bearing with patience the vessels of wrath fitted to destruction , and suffering them to muster up his owne blessings against himselfe . Lastly , this must serue for a needfull Caution to us , to take heed of deifying the Creatures ▪ and attributing that Immortality to them which they are not capable of . But in as much as they are onely for present refreshment in this vale of misery , and have no matter of reall and abiding happinesse in them , not to looke on them with an admiring or adoring eye , but to use them with such due correctives as become such mortall and meane things . First in using the Creature , be sure thou keepe thine intellectuals untainted ; for earthly things are apt to cast a filme over mens eyes , and to misguide them into corrupt apprehensions and presumptions of them . We find nothing more frequent in the Prophets then to upbraid the people with their strange cōfidences which they were wont to rest upon against all the judgements which were denounced against them , by objecting their wealth , greatnesse , strong confederacies , inexpugnable munitions , their nests in the clouds , and their houses amongst the starres : they could never be brought to repent for sinne , or to tremble at Gods voyce , till they were driven off from these holds . A man can never be brought to God till he forsake the Creature , a man will never forsake the Creature till he see vanitie in the Creature . Turne away mine eyes from beholding vanitie . David intimates that a man can never heartily pray against fixing his affections on earthly things , till he be really and experimentally convinc'd of the vanity of them . This rule Salomon obserues to withdraw the desires of yong men , who have strongest affections and smallest experience of the deceit of worldly things , Though thou rejoyce and cheere up thy selfe , and walke in the waies of thine heart , and in the sight of thine eyes , yet Know thou that for all these things God will bring thee to judgement , a time will come when thou shalt be stripp'd of all these , when they shall play the fugitives , and the yeeres of darkenesse shall draw nigh , when thou shalt say , I have no pleasure in them : and then the Lord will revenge thy great ingratitude in forgetting and despising him amidst all his blessings , in ●…dolizing his gifts , and bestowing the attributions of his glory , and the affections due unto him upon a corruptible Creature . In the Romane Triumphs the Generall or Emperour , that rode in honour through the city with the principall of his enemies bound in chaines behinde his chariot , had alwaies a servant running along by him with this Corrective of his glory , Resp●…ce post te , hominem memento te . Looke behinde thee , and in the persons of thine enemies learne that thou thy selfe art a man subject to the same Casualties and dishonors with others . Surely , if men who had nothing but the Creatures to trust to , being Aliens from the Covenant of promise , and without God in the world , had yet so much Care to keepe their judgements sound touching the vanity of their greatest honors , how much more ought Christians , who professe themselves heires of better and more abiding Promises . But especially arme thy selfe against those vanities which most easily beset and beguile thee ; apply the authoritie of the Word to thine owne particular sickenesse and disease , treasure up all the experiences that meete thee in thine owne course , or are remarkeable in the lives of others , remember how a moment swallowed up such a pleasure , which will never returne againe , how an indirect purchase embitter'd such a preferment , and thou never didst feele that comfort in it , which thy hopes and ambitions promised thee , how a frowne and disgrace at another time dash'd all thy contrivances for further advancement , how death seised upon such a friend , in whom thou . Hadst laid up much of thy dependance and assurances , how time hath not onely rob'd thee of the things , but even turn'd the edge of thy desires ▪ and made thee loath thy wonted idoles , and looke upon thy old delights as Ammon upon Tamar with exceeding hatred . But above all addresse thy selfe to the throne of Grace , and beseech the Lord so to sanctifie his Creatures unto thee , as that they may not be either thieves against him to steale away his honour , or snares to thee to entangle thy soule . We will conclude this first Direction with the words of the Apostle : The Time is short : It remaineth that both they that have wives be as though they had none , and they that weepe as though they weep'd not , and they that rejoyce as though they rejoyced not , and they that buy as though they possessed not , and they that use this world as not abusing it , that is , as not to be drown'd and smother'd in the businesses of this life , as if there were any fundamentall and solid utility in them ; for saith he , The fashion of this world passeth away . The Apostles exhortation is beset at both ends with the same enforcement from whence I have raised mine . First , The Time is short ; The Apostle , as the learned conceive , useth a Metaphor from Sailes or Curtens , or Shepheards tents ( as Ezekiah makes the comparison ) such things as may be gather'd up together into a narrow roome . Time is short , that is , That time which the Lord hath spread over all things like a saile , hath now this five thousand yeeres been roling up , and the end is now at hand , as S. Peter speakes ; the day is approaching when time shall be no more . And so the words in the originall will well beare it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Remainder of time is short , or time is short for so much as yet remaineth of it to be folded up , and therefore we ought so to behave our selves as men that have more serious things to consider of , as men that are very neere to that everlasting haven , where there shall be no use of such sailes any more . And in the Apostles close the same reason is farther yet enforced : For the fashion of this world passeth away . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The figure , intimating that there is nothing of any firmenesse or solid consistencie in the Creature ; it is but a surface , an outside , an empty promise , all the beauty of it is but skinne-deepe ; and then that little which is desireable and pretious in the eyes of men ( which the Apostle cals , The lust of the world , 1. Ioh. 2. 17. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It passeth away , and is quickely gone . The word , as the learned differently render it , hath three severall Arguments in it to expresse the Apostles exhortation . 1. It deceives or coozens , and therefore use it as if you used it not ; use it as a man in a serious businesse would use a false friend that profers his assistance , though his protestations be never so faire , yet so employ him as that the businesse may be done though he should faile thee . 2. Transversum agit , It carries a man headlong , the lusts of the world are so strong and impetuous , that they are apt to enflame the desires , and even violently to carry away the heart of a man ; and for this cause likewise use it as if you used it not , engage your selfe as little upon it as you can , doe as Mariners in a mighty winde , h●…ise up as few sailes , expose as few of thy affections to the rage of worldly lust as may be ; beware of being carried where two seas meet , as the ship wherein Paul suffer'd shipwracke , I meane , of plunging thy selfe in a confluence of many boisterous and conflicting businesses , least for thine inordinate prosecution of worldly things , the Lord either give thy Soule over to suffer shipwracke in them , or strip thee of all thy lading and tackling , breake thine estate all to pieces , and make thee glad to get to Heaven upon a broken planke . 3. The fashion of this world passeth over , it doth but goe along by thee and salute thee , and therefore use it as if thou used'st it not ; doe to it as thou would'st doe to a stranger whom thou meetest in the way , he goes one way and thou another ; salute him , stay so long in his companie till from him thou have received better instructions touching the turnings and difficulties of thine owne way , but take heed thou turne not into the way of the Creature , least thou lose thine owne home . Secondly , Get an Eye of Faith , to looke Through and Above the Creature . A man shall never get to looke of from the world , till he can looke beyond it . For the Soule will have hold-fast of something , and the reason why men cling so much to the earth is , because they have no assurance if they let goe that hold of having any subsistence else-where . Labour therefore to get an interest in Christ , to finde an everlasting footing in the stedfastnesse of Gods Promises in him , and that will make thee willing to suffer the losse of all things , it will implant a kinde of hatred and disestimation of all the most pretious endearements which thy soule did feede upon before . Saint Peter saith of wicked men , that they are Purblinde , they cannot see a farre off ; they can see nothing but that which is next them , and therefore no marvell if their thoughts cannot reach unto the End of the Creature . There is in a dimme eye the same constant and habituall indisposition which sometimes happeneth unto a sound eye by reason of a thicke mist , though a man be walking in a very short lane , yet he sees no end of it ; and so a naturall man cannot reach to the period of earthly things , death and danger are still a great way out of his sight , whereas the eye of faith can looke upon them as already expiring , and through them looke upon him who therefore gives the Creatures unto us , that in them we might see his power and taste his goodnesse . And nature it selfe me thinkes may seeme to have intended some such thing as this in the very order of the Creatures . Downeward a mans eye hath something immediately to fixe on ; All is shut up in darkenesse save the very surface , to note that we should have our desires shut up too from these earthly things which are put under our feete , and hid from our eye● , and buried in their owne deformitie . All the beauty , and all the fruit of the earth is placed on the very outside of it , to shew how short and narrow our affections should be towards it . But upward the eye sindes scarce any thing to bound it , all is transparant and d●…aphanous , to note how vast our affections should be towards God , how endlesse our thoughts and desires of his kingdome , how present to our faith the heavenly things should be even at the greatest distance . The Apostle saith , That Faith is the Substance of things hoped for , that it gives being and present subsistency to things farre distant from us , makes those things which in regard of naturall causes are very remote , in regard of Gods Promises to seeme hard at hand . And therefore though there were many hundred yeeres to come in the Apostles time , and , for ought we know , may yet be to the dissolution of the world , yet the Apostle tels us that even then it was the last houre , because faith being able distinctly to see the truth and promises of God , and the Endlesnesse of that life which is then presently to be revealed , the infinite excesse of vastnesse in that made that which was otherwise a great space seeme even as nothing , no more in comparison then the length of a Cane or Trunke , through which a man lookes on the heavens , or some vast countrey . And ever the greater magnitude and light there is in a body , the smaller will the medium or distance seeme from it ; the reason why a perspective glasse drawes remote objects close to the eye , is because it multiplies the species . We then by faith apprehending an infinite and everlasting Glory , must needs conceive any thing through which we looke upon it to be but short & vanishing . And therfore though the promises were a farre off in regard of their owne existence , yet the Patriarkes did not onely see , but embrace them ; their faith seem'd to nullifie and swallow up all the distance . Abraham saw Christs day and was glad , he looked upon those many ages which were betweene him and his promised seed as upon small a●…d unconsiderable distances in comparison of that endlesse glory into which they ran , they were but as a curten or piece of hangings , which divide one roome in a house from another ▪ Labour therefore to get a distinct view of the height , and length , and breadth , and depth , and the unsearchable love of God in Christ , to find in thine own soule the truth of God in his promises , & that his word abideth forever , and that will make all the glory of other things to seeme but as grasse . Lastly , though the Creature be mortall in it selfe , yet in regard of man , as it is an Instrument serviceable to his purposes , and subordinate to the graces of God in him , it may bee made of use even for Immortality . To which purpose excellent is that speech of Holy Austin , If you have not these earthly Goods , saith he , take heed how thou get them by evill workes here , and if thou have them , labour by good workes to hold them even when thou art gone to heaven . Make you friends , saith our Saviour , of the unrighteous 〈◊〉 , that when you faile , they may receive you into everlasting habitations ; a religious and mercifull use of earthly things makes way to Immortalitie and Blessednesse . Cast thy bread upon the waters , and after many dayes thou shalt finde it . It is an allusion unto husbandmen . They doe not eate up and sell away all their corne , for then the world would quickely bee destitute , but the way they take to perpetuate the fruits of the earth , is to cast some of it backe againe into a fruitfull soile where the waters come , and then in due time they receive it with encrease : so should we doe with these worldly blessings , sow them in the bowels and backes of the poore members of Christ , and in the day of harvest we shall finde a great encrease . If then draw out thy soule to the righteous , and satisfie the afflicted soule , then shall thy light rise in obscurity , and thy darkenesse be as the noone day , then thy waters shall not lye unto thee ; that happinesse which it falsly promiseth unto other men , it shall performe unto thee . And so much be spoken touching the great disproportion between the Soule of man and the Creature , in regard of the Vanitie of it . The next disproportion is in their Operation , They are vexing and molesting things . Rest is the satisfaction of every Creature , all the rovings and agitations of the Soule are but to find out something on which to rest ; and therefore where there is Vexation , there can be no proportion to the soule of man ; and Salomon tels us , That All things under the Sunne are full of labour , more then a man can utter . He was not used as an Instrument of the Holy Ghost to speake it onely , but to trie it too ; the Lord was pleased for that very purpose to conferre on him a confluence of all outward happinesse , and inward abilities which his very heart could desire , that he at last might discover the utter insufficiency of all created Excellencies to quiet the Soule of man. But if we will not beleeve the Experience of Salomon , let us beleeve the authority of him that was greater then Salomon ; who hath plainely compar'd the things and the cares of the earth to Thornes , which as the Apostle speakes , Pierce or bore a man thorough with many sorrowes . First , They are Wounding Thornes ; for that which is but a pricke in the flesh is a wound in the spirit : because the spirit is most tender of smart : and the wise man cals them Vexation of spirit . The Apostle tels us they beget many sorrowes , and those sorrowes bring death with them . If it were possible for a man to see in one view those oceans of bloud which have been let out of mens veines by this one Thorne ; to heare in one noise all the groanes of those poore men , whose lives from the beginning of the world unto these dayes of blood wherein we live have been set at sale , and sacrificed to the unsatiable ambition of their bloody rulers ; to see and heare the endlesse remorse and bitter yellings of so many rich and mighty men as are now in hell , everlastingly cursing the deceite and murther of these earthly Creatures , it would easily make every man with pitty and amazement to beleeve , that the Creatures of themselves without Christ to qualifie their venome and to blunt their edge , are in good earnest Wounding Thornes . Secondly they are Choaking Thornes ; they stifle and keepe downe all the gratious seeds of the word yea the very naturall sproutings of noblenesse , ingenuity , morality in the dispositions of men . Seed requires emptinesse in the ground that there may be a free admission of the raine and influences of the heavens to cherish it : And so the Gospell requires nakednesse and poverty of minde , a sense of our owne utter insufficiencie to our selves for happinesse , in which sense it is said that the poore receive the Gospel . But now earthly things meeting with corruption in the heart are very apt , First , To Fill it , and secondly , To Swell it , both which are conditions contrary to the preparations of the Gospell . They Fill the Heart . First , with Businesse Yokes of oxen , and farmes , and wives , and the like contentinents take up the studies and delights of men , that they cannot finde out any leisure to come to Christ. Secondly , They Fill the Heart with Love , and the Love of the world shuts out the Love of the father , as the Apostle speakes . When the Heart goes after covetousnesse , the power and obedience of the word is shut quite out . They will not do thy words , saith the Lord to the Prophet , for their heart goeth after their covetousnesse . A deare and superlative Love , such as the Gospell ever requires ( for a man must love Christ upon such termes as to bee ready without consultation or demurre , not to forsake onely , but to hate father and mother , and wife , and any the choisest worldly endearments for his Gospels sake ) I say such a Love admits of no Corrivalty or competition . And therfore the love of the world must needs extingvish the love of the word . Lastly , they fill the heart with feare of forgoing them ; and feare takes of the heart from any thoughts save those which looke upon the matter of our feare : when men who make Gold their Confidence heare that they must forsake all for Christ , and are sometimes haplie put upon a triall , they start aside , choose rather securely to enjoy what they have present hold of , then venture the interuption of their carnall contentments for such things , the beauty where of the Prince of this world hath blinded their eyes that they should not see . For certainly till the minde be setled to beleeve that in God there is an ample recompence for any thing which wee may otherwise forgoe for him , it is impossible that a man should soundly embrace the love of the truth , or renounce the love of the world . Secondly , as They Fill , so they Swell the Heart too , and by that meanes worke in it a contempt and disestimation of the simplicity of the Gospell . We have both together in the Prophet , According to their pasture so were they Filled ; they were filled , and their heart was Exalted , therefore have they forgotten me . Now the immediate child of Pride is selfe-dependence and a reflection on our owne sufficiencie , and from thence the next issue is a contempt of the simplicity of that gospell which would drive us out of our selves . The Gentiles out of the pride of their owne wisedome counted the Gospell of Christ foolishnesse , and mocked those that preached it unto them : and the Pharisees , who were the learned Doctors of Ierusalem , when they heard Christ preach against earthlie affections , out of their pride and covetousnesse Derided him as the Evangelist speakes . Nay further they stifle the seeds of all noblenesse , ingenuity , or common vertues in the lives of men ; from whence come oppression , extortion , bribery , cruelty , rapine , fraud , iniurious , treacherous , sordid , ignoble courses , a very dissolution of the Lawes of nature amongst men , but from the adoration of earthly things , from that Idol of covetousnesse which is set up in the heart ? Thirdly , they are Deceitfull Thornes , as our Saviour expresseth it . Let a man in a tempest go to a thorne for shelter , and he shall light upon a thiefe in stead of a fence , which will teare his flesh in stead of succouring him , and doe him more injury then the evill which he fled from ; and such are the Creatures of themselves , so farre are they from protecting , that indeed they tempt , and betray us . The pride of thine heart hath deceived thee , thou that dwellest in the Clefts of the Rockes , thou that sayest in thine heart , Who shall bring me downe ? I will bring thee downe , saith the Lord to Edom. Lastly , they are vanishing Thornes . nothing so apt , nothing so easie to catch fire , and be presently extingvished . They are quenched like a fire of Thornes . To consider yet more distinctly the vexation of the Creature , we will observe first the Degrees ; secondly , the Grounds of it ; and thirdly , the Vses which we should put it to . Five Degrees we shall observe of this Vexation . First , the Creatures are apt to molest the spirit in the procuring of them , even as Thornes will certainely pricke in their gathering . They make all a mans dayes sorrow , and his travell griefe , they suffer not his heart to take rest in the night , as the Wise man speakes . What paines will men take ? what hazards will they runne to procure their desires ? Paines of body , plotting of braine , conflicts of passions , biting of conscience , disreputation amongst men , scourge of tongues , any thing , every thing will men adventure , to obtaine at last that which it may bee is not a competent reward for the smallest of these vexations . How will men exchange their salvation , throw away their owne mercy , make themselves perpetuall drudges and servitors to the times , fawne , flatter , comply , couple in with the instruments or authors of their hopes , hazard their owne blood in desperate undertakings , and staine their consciences with the blood of others , to swimme through all to their adored haven . Ad●…rare vulgus , iacere oscula , & omnia serviliter pro imperio . The Historian spake it of Otho that Romane Absolom , he worshipped the people , dispenced frequently his courtesies and plausibilities , crouched and accommodated himselfe to the basest routs , that thereby he might creepe into an usurped honour , and get himselfe a hated memory in after ages . And that the like vexation is ordinary in the procurement of any earthly things will easily appeare , if wee but compare the disposition of the minde with the obstacles that meete us in the pursuite of them . Suppose we a man importunately set to travell unto some place where the certainty of some great profit or preferment attends his comming , the way through which he must goe is intricate , deepe , unpassable , the beast that carries him lame and tired , his acquaintance none , his instructions few , what a heavie vexation must this needs bee to the soule of that man to be crossed with so many difficulties in so eager a desire ? Iust this is the case with naturall men in the prosecution of earthly things . First , the desires of men are very violent ( which the Scripture useth to expresse by making haste , greedy coveting , a purpose to be rich ) Qui Dives fieri vult , & cit●… vult fieri , they that will be rich , cannot be quiet till their desires are accomplished : and therefore wee finde strong desires in the Scripture-phrase expressed by such things as give intimation of paine with them . The Apostle describes them by gro●…ing and sighing ; the Prophet David by panting and gasping ; the Spouse in the Canticles by sicknesse , I am sicke with love . Thus Ammon grew leane for the desire of his sister , and was vexed and sicke ; thus Ahab waxed heavy , and laid him downe on his bed , and turned away his face , and would not eate because of Naboths Vineyard . So that very importunity of desires is full of vexation in itselfe . But besides , the meanes for fulfilling these desires are very difficult , the instruments very weake and impotent : peradventure a mans wits are not suteable to his desires , or his strength not to his wits , or his stocke not to his strength , his friends few , his corrivals many , his businesses tough and intricate , his counsels uncertaine , his projects way-laid and prevented , his contrivances dashed and disappointed , such a circumstance vnseene , such a casualty starting suddenly out , such an occurrence meeting the action hath made it unfeasible , and shipwrack'd the expectation . A man deales with the earth , he findes it weake and langvid , every foot of that must often times lye fallow , when his desires doe still plow ; with men , hee findes their hearts hard , and their hands close ; with servants , he findes them slow and unfaithfull ; with trading hee findes the times hard , the World at a stand , every man too thrifty to deale much , and too crafty to be deceived ; so that now that vexation which was at first begun with vehemency of desire , is mightily improued with impatiency of opposition , & lastly much encreased with the feare of utter disappointment at last . For according as the desires are either more urgent , or more difficult , so will the feares of their miscarriage grow ; and it is a miserable thing for the minde to bee torne asunder betweene two such violent passions as Desire and Feare . The second Degree of vexation is in the multiplying of the Creature , that men may have it to looke upon with their eyes , and to worship it in their affections . And in this Case the more the heape growes , the more the heart is enlarged unto it ; and impossible it is that that desire should be ever quieted , which growes by the fruition of the thing desired . A Wolfe that hath once tasted blood is more fierce in the desire of it then hee was before , experience puts an edge upon the Appetite ; and so it is in the desires of men , they grow more savage and raging in the second or third prosecution then in the first . It is a usuall selfe-deceit of the heart to say and thinke , If I had such an accession to mine estate , such a dignitie mingled with mine other preferments , could but leave such and such portions behind me , I should then rest satisfied and desire no more . This is a most notorious cheate of the fleshly heart of man ; first thereby to beget a secret conceit , that since this being gotten I should sit quietly downe , I may therefore set my selfe with might and maine to procure it , and in the meane time neglect the state of my soule , and peradventure shipwracke my conscience upon indirect and unwarrantable meanes for fulfilling so warrantable and just a desire . And secondly thereby likewise to inure and habituate the affections to the love of the world , to plunge the soule in earthly delights , and to distill a secret poyson of greedinesse into the heart . For it is with worldly love as with the Sea , let it have at the first never so little a gap at which to creepe in , and it will eate out a wider way , till at last it grow too strong for all the bulwarkes and overrun the soule . Omne peccatum habet in se mendacium : there is something of the lie in every sinne , but very much in this of worldlinesse , which gets upon a man with slender and modest pretences , till at last it gather impudence and violence by degrees ; even as a man that runnes downe a steepe hill is at last carried not barely by the impulsion of his owne will , but because at first hee engaged himselfe upon such a motion , as in the which it would prove impossible for him to stop at his pleasure . Wee reade in Saint Austens confessions of Alipius his Companion , who being by much importunity overcome to accompany a friend of his to those bloody Romane Games , wherein men kill'd one another to make sport for the people ; and yet resolving though hee went with his body , to leave his heart behind him , and for that purpose to keepe his eyes shut , that he might not staine them with so ungodly a spectacle , yet at last upon a mighty shout at the fall of a man , he could not forbeare to see the occasion , and upon that grew to couple with the route , and to applaud the action as the rest did . In another place of the same booke wee reade of Monica , the mother of that holy man , that she had so often used to sip the wine that came to her fathers table , that from sipping shee grew to loving , and from thence to excessive drinking , which particulars are by him reported , to shew the deceitfulnesse of sinne in growing upon the conscience , if it can but win the heart to consult , to deliberate , to indulge a little to it selfe at first : for it is in the case of sinne , as it is in treason , qui deliberant desciverunt , to entertaine any the modestest termes of parley with Gods enemy is downe-right to forsake him . And if it bee so in any thing , then much more in the love of the World ; for the Apostle tels us , 〈◊〉 that is a Roote , and therefore we must expect , if ever it get 〈◊〉 in us , partly by reason of its owne fruitfull qualitie , partly by reason of the fertile soyle wherein it is , the corrupt heart of man , partly by reason of Satans constant plying it with his husbandry and suggestions , that it will every day grow faster , settle deeper , & spread wider in our soules . By which meanes it must needs likewise create abundance of vexation to the spirits of men . For as Manna in the Wildernesse , when the people would not be content to have from God their daily bread , but would needs be hoarding and multiplying of it , bred wormes and stanke ; so when men will needs heape up wealth and other earthly supplyes beyond stint or measure , they do but store up wormes to disquiet their minds , that which will rot and annoy the owners . They pant after the Dust of the Earth on the head of the poore , saith the Prophet of those cruell oppressors that sold the righteous for shooes ; it notes how the fiercenesse of a greedy and unsatiable desire will weare out the strength of a man , make him spend all his wits , and even gaspe out his spirits , in pursuing the poore unto the dust , sucking out their very livelihood and substance , till they are faine to lye downe in the dust . Woe unto him , saith the Prophet , that encreaseth that which is not his , enlarging his desires as Hell and death , that loadeth himselfe with thick clay , that is in other expressions , that storeth up violence and robbery , that heapeth treasures against the last day ; the words shew us what the issue of vehement and indefatigable affections is , they doe but create vexations to a mans owne soule , and all his wealth will at length lye upon his conscience like a load and mountaine of heavy earth . The third Degree of vexation is from the enioyment , or rather from the use of earthly things . For though a wicked man may be said to use the Creatures , yet in a strict sense he cannot be said to enjoy them . The Lord maketh his Sunne to shine upon them , giveth them a lawfull interest , possession , and use of them ; but all this doth not reach to a Fruition . For that imports a delightfull sweet orderly use of them , which things belong unto the blessings and promises of the Gospell . In which respect the Apostle saith , that God giveth unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things richly to enioy . This is the maine sting and vexation of the Creature alone without Gods more especiall blessing , that in it a man shall still taste a secret curse , which deprives him of that dearenesse and satisfaction which he lookes for from it . False joy like the crackling of Thornes he may find , but still there is some flie in the oyntment , some death in the pot , some madnesse in the laughter , which in the midst of all dampes and surprizeth the soule with horrour and sadnesse ; there are still some secret suggestions and whisperings of a guilty conscience , that through all this Iordan of pleasure a man swimmes downe apace into a dead Sea , that all his delights do but carry him rhe faster unto a finall Iudgement , Ressevera est verum gaudium : True joy , saith the Heathen Man , is not a perfunctory , a floating thing , it is serious and massy , it sinkes to the Center of the heart : As in Nature , the Heavens we know are alwayes calme , serene , uniforme , undisturbed ; they are the clouds and lower regions that thunder and bluster ; The Sunne and Starres rayse up no Fogges so high , as that they may imprint any reall blot upon the beauty of those purer bodies , or disquiet their constant and regular motions ; but in the lower regions , by reason of their nearenesse to the earth , they frequently raise up such Meteors as often breake forth into thunders and tempests ; so the more heavenly the minde is , the more untainted doth it keepe it selfe from the corruptions and temptations of worldly things , the more quiet and composed is it in all estates ; but in mindes meerely sensuall the hotter Gods favours shine , and the faster his raine falles upon them , the more Fogges are raised , the higher Thornes grow up , the more darkenesse , and distractions do shake the soule of such a man. As fire under water , the hotter it burnes , the sooner it is extingvished by the over-running of the water : so earthly things raise up such tumultuary and disquiet thoughts in the minds of men , as doth at last quite extingvish all the heate and comfort which was expected from them . Give me leave to explane this Vexation in some one or two of Salomons particulars , and to unfold his enforcements thereof out of them . And first to begin with that with which he begins . The Knowledge of things , either naturall in this present text , or morall and civill . vers . 17. of both which he concludeth that they are Uanitie and vexation of spirit . The first argument he takes from the weakenesse of it either to restore or correct any thing that is amisse . That which is crooked cannot be made strait . Wee may understand it severall waies . First , All our knowledge by reason of mans corruption is but a crooked , ragged , impedite knowledge , and for that reason a vexation to the minde : for rectitude is full of beauty , and crookednesse of deformity . In mans Creation his understanding should have walked in the strait path of truth , should have had a distinct view of causes and effects in their immediate successions ; but now sinne hath mingled such confusion with things , that the minde is faine to take many crooked and vast compasses for a little uncertaine knowledge . Secondly , The weakenesse of all naturall knowledge is seene in this that it cannot any way either prevent or correct the naturall crookednesse of the smallest things , much lesse make a man solidly and substantially happy . Thirdly , That which is crooked cannot be made straite . It is impossible for a man by the exactest knowledge of naturall things to make the nature of a man , which by sinne is departed from its primitive rectitude , strait againe , to repaire that Image of God which is so much distorted . When they knew God , they glorified him not as God , they became vaine in their imaginations and their foolish heart was darkned . It is the Apostles speech of the wisest heathen . Aristotle , the most rationall heathen man that the world knowes of , in his Doctrine confesseth the disability of moral knowledge to rectifie the intemperance of nature , and made it good in his practice ; for he used a common strumpet to satisfie his lust . Seneca likewise the exactest Stoick which wee meet with , then whom never any man writ more divinely for the contempt of the world , was yet the richest usurer that ever wee read of in ancient stories , though that were a sinne discovered and condemned by the heathen themselves . A second Ground of vexation from knowledge is The Defects and Imperfections of it . That which is wanting cannot be numbred . There are many thousand conclusions in nature which the most inquisitiue Iudgement is not able to pierce into , nor resolve into their just principles . Nay still the more a man knowes , the more discoveries he makes of things which he knowes not . Thirdly , in much wisdome is much griefe , and he that increaseth knowledge increaseth sorrow . In civill wisdome , the more able a man is the more service is cast upon him , the more businesses runne through him , the lesse can hee enjoy his time or liberty . His Eminence lodes him with envy , jealousies , observation , suspicions , forceth him oftentimes upon unwelcom compliancies , upon colours and inventions to palliate unjust counsels , and stop the clamors of a gainsaying Conscience , fills him with feares of miscarriage and disgrace , with projects of honour and plausibility , with restlesse thoughts touching discoveries , preventions , concealements , accommodations , and the like , in one word is very apt to make him a stranger to God and his owne soule . In other learning , let a man but consider , First , The confusion , uncertainty , involvednesse , perplexities of causes and effects by mans sinne ; Secondly , The paines of the body , the travell of the minde , the sweate of the braine , the tugging and plucking of the understanding , the very drudgery of the soule to breake through that confusion , and her owne difficulties ; Thirdly , the many invincible doubts and errors which wil stil blemish our brightest notions ; Fourthly , the great charges which the very instruments and furniture of learning wil put men to ; Fifthly , the general disrespect which , when all is done , it findes in the world , great men scorning it as pedantry , ordinary men unable to take notice of it , and great schollers faine to make up a theater amongst themselves ; Sixthly , the Insufficiency thereof to perfect that which is amisse in our nature , the malignant property thereof to put sinne into armour , to contemne the simplicity and purity of Gods Word ; And lastly , the neere approach thereof to its owne period , the same death that attendeth us being ready also to bury all our learning in the grave with us : these and infinite ▪ the like considerations must needs mingle much sorrow with the choisest Learning . Secondly , let us take a view of pleasure . There is nothing doth so much disable in the survey of pleasure as the mixture either of folly or want . When a man hath wisdome to apprehend the exquisitnes of his delights , and variety to keepe out the su●…fet of any one , hee is then fittest to examine what compasse of Goodnesse or satisfaction is in them . First then Salomon kept his wisedome , he pursued such manly and noble delights as might not vitiate but rather improve his intellectuals . Chap. 2. vers . 1. 2. 3. Secondly , his wisedome was furnish'd with variety of subjects to enquire into , he had magnificence and provisions suteable to the greatnesse of his royall minde . Sumptuous and delicate diet under the name of wine . vers . 3. stately Edifices . vers . 4. Vineyards and Orchards , yea very Paradises , as large as Woods . vers . 5. 6. Fish-ponds , and great Waters , multitudes of attendants and retinue of all sexes . Mighty heards of Cattell of all kindes . vers . 7. Great treasures of silver and gold , all kinds of musick vocall and instrumentall ; Thirdly , Salomon exceedes in all these things all that ever went before him . vers . 9. Fourthly , As he had that most abundant , so likewise the most free , undisturbed , unabated enjoyment of them all , Hee with-held not his heart from any joy ; there was no mixture of sicknesse , warre , or any intercurrent difficulties to corrupt their sweetnesse , or blunt the tast of them . Here are as great preparations as the heart of man can expect to make an universall survay of those delights which are in the Creature : and yet at last upon an impartiall enquirie into all his most magnificent workes , the conclusion is , they were but vanity and vexation of spirit , vers . 11. Which vexation he further explanes . First , by the necessarie divorce which was to come betweene him and them , Hee was to leave them all . vers . 18. Secondly , by his disability so to dispose of them as that after him they might remaine in that manner as hee had ordered them . vers . 19. Thirdly , by the effects which these and the like considerations wrought in him ; they were so farre from giving him reall satisfaction , as that First , he Hated all his workes , for there is nothing makes one Hate more eagerly then disappointment in the good which a man expected . When Ammon found what little satisfaction his exorbitant lust received in ravishing his Sister Tamar , he as fiercely hated her after as he had desir'd her before . Secondly , He Despaired of finding any good in them ▪ because they be get nothing but travell , drudgery , and unquiet thoughts . Lastly let us take a view of Riches , the ordinarily most adored Idol of all the rest . The wise man saies first in generall , neither Riches nor yet abundance of Riches will satisfie the soule of man. Eccl. 5. 10. This he more particularly explanes . First , from the sharers which the encrease of them doth naturally draw after it . vers . 11. and betweene the Owners and the sharers there is no difference but this , an emptie speculation , one sees as his owne , what the other enjoyes to those reall purposes for which they serve as well as he . Secondly , from the unquietnes which naturally growes by the encrease of them , which makes an ordinarie drudge in that respect more happy . vers . 12. Thirdly , from the hurt which usually , without some due corrective they bring . vers . 13. either they hurt a man in himselfe , being strong temptations and materials too of pride , vaine-glory , couetousnesse , luxurie , intemperance , forgetfulnesse of God , love of the world , and by these of disorder , dissolutenesse , and diseases in the body ; or else at least they expose him to the envie , accusations , violences of wicked men . Fourthly from their uncertainty of abode , they perish by an evill travell , either Gods curse , or some particular humour , lust , or project overturnes a great estate , and posterity is beggerd . Fifthly from the certainty of an everlasting separation from them . vers . 15. 16. and this he saith is a sore evill , which galles the heart of a worldly man , that hath resolved upon no other heaven then his wealth , when sicknes comes to snatch him away from this his Idoll , there is not onely sorrow , but wrath and ●…ury in him . vers . 17. Sixthly , from the disability to use or enjoy them , when a man through inordinate love , or distrustfull providence , or sordidnesse of spirit , or encumbrances of employments , will not while he lives enjoy his abundance , and when he dies hath not , either by his owne covetous prevention , or his successors inhumanity , an honorable buriall . Chap. 6. vers . 1. 2. 3. Seventhly , from the narrownesse of any satisfaction which can be received from them , vers . 7. All the wealth a man hath can reach no higher then the filling of his mouth , then the outward services of the body , the desires of the soule remaine empty still . A glutton may fill his belly , but he cannot fill his lust ; a covetous man may have a hovse full of monie , but hee can never have a heart full of mony ; an ambitious man may have titles enough to overcharge his memorie , but never to fill his pride ; the agitations of the soule would not cease , the curiosity of the understanding would not stand at a stay , though a man could hold all the learning of the great library in his head at once ; the sensualitie of a lascivious man would never be satiated , it would be the more enrag'd , though hee should ty●…e out his strength and waste his spirits , and stupifie all his senses with an excessive intemperance . When men have done all they can with their wisedome and wealth they can fill no more but the mouth , and poverty and folly makes a shift to doe soe too . vers . 8. the desires wander , the soule ●…oves up and downe as ever . vers . 9. Eighthly , from their disability to protect or rescue a man from evill , to advance the strength of a man beyond what it was before . vers . 10. Though a man could scrape all the wealth in the wo●…ld together , he were but a man still , subject to the same dangers and infirmities as before , nothing can exalt him above , or exempt him from the common Lawes of humanity : neither shall he be ever able to contend with him that is mightier then he . All his wealth shall be never able to blinde the eye , or bribe the Iustice , or testraine the power of Almighty God , if hee bee pleased to inflict the strokes of his vengeance vpon his Conscience . The fourth degree of vexation is from the Review of them . First , if a man consider the meanes of his getting them . His conscience will oftentimes tell him , that peradventure he hath pursued indirect and unwarrantable wayes of gaine , hath ventured to lye , flatter , sweare , deceive , supplant , undermine , to corrupt and adulterate wares , to hoard up and dissemble them t●…l a dearer season , to trench upon Gods Day for his owne purposes , that so he might not onely receive , but even steale away blessings from him . Secondly , if a man consider the manner , the inordinate and over-eager way of procuring them . How much pretious time hast thou spent which can never be recal'd againe , for one houre whereof a tormented soule in hell would part with all the World if he had the disposall of it , to be but so small a space within the possibilities of salvation againe , how much of this pretious time hast thou spent for that which is no bread , and which satisfieth not ? How many golden opportunities of encreasing the graces of thy soule , of feeding thy faith with more noble and heavenly contemplations on Gods truth and promises , on his Name and Attributes , on his Word and worship , of rouzing up thy soule from the sleepe of sinne , of stirring up and new enflaming thy spirituall gifts , of addressing thy selfe to a more serious , assiduous , durable communion with thy God , of mourning for thine owne corruptions , of groning and thirsting after heauenly promises , of renewing thy vowes and resolutions , of besieging and besetting heauen with thy more vrgent and retired prayers , of humbling thy selfe before thy God , of bewayling the calamities , the stones , the dust of Sion , of deprecating and repelling approching Iudgements , of glorifying God in all his wayes , things of pretious , spirituall and everlasting consequence , how many of these golden opportunities hath thy too much absurd love and attendance on the world stolne from thee ? and surely to a soule illightned these must needs be matters of much vexation . Thirdly , if a man consider the use he hath made of them : How they have stolne away his heart from trusting in God to rely on them ; how they have diverted his thoughts from the life to come , and bewitched him to dote on present contentmens ; to love life , to feare death , to dispence with much unjust liberty , to gather rust and securitie in Gods worship ? How much excesse and intemperance they have provoked , how little of them have been spent on Gods glory and Church , how small a portion we have repaid him in his Ministers or in his Members ? how few naked backes they have clothed ? how few empty bellies they have filled ? how few langvishing bowels they have refreshed ? how few good workes and services they have rewarded ? These are considerations which unto sensible consciences must sometime or other beget much vexation . Fourthly , if a man consider his owne former experiences , or the examples of others that bring the vanitie of these earthly things into minde . How some of his choysest pleasures have now out-liv'd him and are expir'd ; how the Lord hath snatched from his dearest embracements those Idols which were set up against his glory ; how many of his hopes have fail'd , of his expectations and presumptions proved abortive ; how much mony at one time a Sicknesse , at another a Suite , at a third a Thiefe , at a fourth a shipwrack or miscariage , at a fifth , yea at a twentieth time a lust hath consum'd and eaten out ; How many examples there are in the world of withered and blasted estates , of the Curse of God not onely like a moth insensibly consuming , but like a Lyon suddenly tearing asunder great possessions . The last Degree of Uexation from the Creature is from the Disposing of them . All Creatures , sinners especially , that have no hope or portion in another life , doe naturally love a present earthly Immortality : and therefore though they cannot have it in themselves , yet as the Philosopher saith of living Creatures , the reason why they generate is , that that Immortality which in their owne particulars they cannot have , they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so farre as they are able procure in the species or kinde which they thus preserve ; so rich and worldly men , though they cannot be immortall on the earth themselves , yet they affect an immortality in their names and dwelling places , Psal. 49. 11. and therefore they desire to transmit their substance unto such successors as may haue wisedome and noblenesse of minde to continue it . Now then if a man either have no heire , or one that is so active as to alter , or so carelesse and supine as to ruine all , either base to dishonor the house , or profuse to overthrow it , these and many other the like doubts must needs infinitely perplex the mindes of men , greedy to perpetuate their names and places , Eccles. 2. 18. 19. The second thing which we proposed to consider in this argument was the Grounds of this Vexation . I shall name but Three . Gods Curse ; Mans Corruption ; and the Creatures Deceitfulnesse . I have at large before insisted on the Curse considered alone , now I am to shew in one word the issuing of Vexation therefrom . The curse of the Creature is as it were the poison and contagion of it ; and let a man mixe poison in the most delicate wine , it will but so much the easier , by the nimblenesse of the spirits there , invade the parts of the body , and torment the bowels . Gold of it selfe is a pretious thing , but to be shackled with fetters of gold , to have it turn'd into a use of bondage , addes mockery to the affliction ; and farre more pretious to a particular man is a chaine of iron which drawes him out of a pit , then a chaine of gold which clogs him in a prison ; a key of iron which lets him out of a dungeon , then a barre of gold that shuts him in . If a man should have a great Diamond curiously cut into sharpe angles , worth many thousand pounds , in his bladder , no man would count him a rich , but a miserable and a dead man ; this is just the case betweene a man and the Creatures of themselves without Christ to sanctifie them unto us ; though the things be excellent in their owne being , yet mingled with our corruptions and lusts , they are turned into poison , into the Gall of Aspes within a man , they will not suffer him to feele any quietnesse in his belly , in the fulnesse of his sufficiencie he shall be in straights , and while hee is eating , the furie of wrath shall raine downe upon him . Let a mans meate be never so sweet in it selfe , yet if hee should temper the sawce with dirt out of a sinke , it would make it altogether loathsome ; and a wicked man eates all his meate like swine wrapp'd up and over-dawb'd with dirt and curses . A little , saith Salomon , which the righteous hath is better then great riches of the ungodly : In se it is not , but Quoad hominem , in regard of the man it is : for that little which a righteous man hath is to him an experience of Gods Promise , a branch of his love , a meanes of thankefull affections in him , a viaticum unto heaven ; whereas the wicked mans abundance turnes into his greater curse , their table becomes their snare , and those things which should have been for their good prove unto them an occasion of falling . God makes his Sunne to shine on the Iust and on the unjust , on a garden of spices and on a dunghill : but in the one it begetteth a sweete favour of praise and obedience , in the other it raiseth up noisome lusts , which prove a savour unto death . And who had not rather be free in a cottage , then condemn'd in a palace ? Saint Paul distinguisheth of a Reward and a Dispensation . If I preach the Gospell willingly I have a Reward , if against my will a Dispensation is committed unto me . We may apply it to our purpose . Those good things which the faithfull enjoy though but small are yet Rewards and Accessions unto the Kingdome of God and his righteousnesse , and so long they bring joy and peace with them ; but unto the wicked they are meerely a Dispensation , they have onely the burden and businesse , not the Reward nor benediction of the Creature . The second Ground is the Corruption of nature , which maketh bitter and uncleane every thing that toucheth it . It polluteth holy flesh , much more will it pollute ordinary things . We reade of a Roule which was sweete in the mouth , but bitternesse in the belly : Such are the Creatures ; In the bowels of men , their hearts and consciences ( which are the Seminaries of Corruption ) they turne into gall , however in the mouth they have some smatch of honie in them . For this is a Constant Rule , Then only doth the Creature satisfie a man when it is suteable to his occasions and necess●…ies . The reason why the same proportion is unsufficient for a prince , which is abundant for a private man , is because the occasions of the prince are more vast , massie , and numerous then the occasions of a private man. Now the desires and occasions of a man in Christ , that doth not ransacke the Creature for Happinesse , are limited and shortned , whereas another mans are still at large : for he is in a way , his eye is upon an end , he useth the world but as an Inne , and no man that travels home-ward will multiply businesses unnecessarily upon himselfe in the way . In his house he can finde sundry employments to busie himselfe about , the education of his children , the governement of his family , the managing of his estate are able to fill up all his thoughts , whereas in the Inne he cares for nothing but his refreshment and rest : So here , The faithfull make their home their businesse , how to have their conversation in Heaven , how to have a free and comfortable use of the foo●…e of life , how to relish the mercies of God , how to governe their evill hearts , how to please God their father and Christ their husband , how to secure their interest in their expected inheritance , how to thrive in grace , to bee rich in good workes , to purchase to themselves a further degree of glory , how to entaile their spirituall riches to their posterity in a pious education of their children , these are their employments : the things of this life are not matters of their Home , but onely comfortable refreshments in the way , which therefore they use not as their grand occasions to create businesses to them , but only as interims and necessary respites . So that hereby their occasions being few and narrow , those things which they here enjoy are unto those occasions largely suteable , and by consequent very satisfactory unto their desires . But worldly men are here at Home , they have their portion in this life : hereupon their desires are vast , and their occasions springing out of those desires , infinite . A man in the right way findes at last an end to his journey , but hee that is out of the way wanders infinitely without any successe . Rest is that which the desires and wings of the soule doe still carry men upon . Now the faithfull being alwayes in the way , doe with comfort goe on , though it be peradventure deepe and heavie , because they are sure it will bring them home at last ; but wicked men in a fairer way are never satisfied , because they have not before them that rest which their soule desires . For inordinate lusts are ever infinite . What made the heathen burne in lust one towards another , but because the way of nature is finite , but the way of sinne infinite ? What made Nero that wicked emperour have an officer about him , who was called Arbiter Neroniana libidinis , the Inventer and Contriver of new wayes of uncleannesse , but because lust is infinite ? What made Messalina , that prodigie of women , whom I presume Saint Paul had a particular relation to , Rom. 1. 26. Profluere ad incognitas libidines , as the Historian speakes , prostitute her selfe with greedinesse unto unnaturall and unknowne abominations , but because lust is infinite ? What makes the ambitious man never leave climbing , till he build a nest in the starres ; the covetous man never leave scraping , till he fill bagges , and chests , and houses , and yet can never fill the hell of his owne desires ; the epicure never cease swallowing , and spuing , and staggering , and inventing new arts of catches , and rounds , and healths , and caps , and measures , and damnation ; the swearer finde out new gods to invocate , and have change of oathes as it were of fashions ; the superstitious Traveller runne from England to Rhemes , and from thence to Rome , and from Rome to Loretto , and after that to Ierusalem to worship the milke of our Lady , or the cratch and tombe of our Saviour , or the nailes of his Crosse , or the print of his feete , and I know not what other fond delusions of silly men , who had rather finde salvation any where then in the Scriptures ; what is the reason of these and infinite the like absurdities , but because Lust is infinite ? and infinite Lust will breed infinite occasions , and infinite occasions will require infinite wealth , and infinite wit , and infinite strength , and infinite instruments to bring them about : and this must needs beget much Vexation of minde not to have our possessions in any measure proportionable to our occasions . The third and last ground is the Creatures deceitfulnesse , there is no one thing will more disquiet the minde then to be defeated . Those things wherein men feare miscarriage , or expect disappointment , they prepare such a disposition of mind as may be fit to beare it : but when a man is surpriz'd with evill , the novelty encreaseth the vexation . And therefore the Scripture useth to expresse the greatnesse of a judgement by the unexpectednesse of it : When thou didst terrible things which we looked not for . The unexpectance doth adde unto the Terror . A breach in an instant , a momentary , a sudden destruction , a swift damnation , a flying roule , a winged woman ; such are the expressions of a severe Iudgement . And therefore it was a wise observation which Tacitus made of a great Romane , he was Ambiguarum rerum sciens , eoque intrepidus ; He foresaw , and by consequence was not so much troubled with evill events , as those whom they did surprize . Now men are apt to promise themselves much con●…entment in the fruition of earthly things , like the foole in the Parable , and to be herein disappointed is the ground of much vexation . When a man travels in deepe way & sees before him a large smoothe plaine , he presumes that will recompence the wile he was formerly put to ; but when he comes to it , and findes it as rotten , as full of sloughs , and bogs and quagmires as his former way , his trouble is the more multiplied , because his hopes are deceiv'd : The divell and the world beget in mens mindes large hopes , and make profuse promises to those that will worship them ; and a man at a distance sees abundance of pleasure and happinesse in riches , honors , high place , eminent employments , and the like ; but when he hath his hearts desire , and peradventure hath out-climb'd the very modesty of his former wishes , hath ventur'd to breake through many a hedge , to make gaps through Gods Law and his owne conscience , that he might by shorter passages hasten to the idoll he so much worshipped , he findes at last that there was more trouble in the fruition , then expectation at the distance ; that all this is but like the Egyptian Temples , where through a stately frontispice and magnificent structure a man came with much preparations of reverence and worship but to the Image of an vgly ape , the ridiculous idoll of that people . A man comes to the world as to a lottry with a head full of hopes and projects to get a prize , and returnes with a heart full of blankes , utterly deluded in his expectation . The world useth a man as Ivie doth an Oke , the closer it gets to the heart , the more it clings and twists about the affections ( though it seeme to promise and flatter much ) yet it doth indeed but eate out his reall substance and choake him in the embraces . First then they deceive our judgements , make us thinke better of them then they deserue ; they deale with us as the Philistines with Sampson , they begin at our eyes . Thus the divell began to beguile Eve , When she saw that the Tree was good , and pleasant to the eyes , then being thus first deceived , she became a transgressor : and thus Esau disputes himselfe out of his birth-right ; I am at the point of death , the pottage will make me live , the birth-right will not goe into the grave with me ; I will preferre my life before my priviledge . Secondly , they deceive our hopes and expectations . Achan promised himselfe much happinesse in a wedge of gold and Babylonish garment ; but they were denoted and cursed things , they did not only deceive him , but undoe him ; The wedge of gold ( if I may so speake ) did serue to no other purpose but to cleave asunder his soule from his body , and the Babylonish garment but for a shrowd . Gehazies presumptions were vast , and the bargaine he thought very easie to buy garments , and olive yards , and vineyards , and sheepe and oxen , and man-servants and maide-servants at the price of an officious and mercenarie lye , he thought he had provided well for his posterity by the reward of Naaman ; but the event proves quite contrarie , he provided nothing but a leprosie for himselfe and his seede forever . They deceive our hopes in respect of Good ; They promise long life , and yet the same night a mans soule is taken from him , and they the instruments of that calamity : How many men have perished by their honours ? how many have beene eaten up by their pleasures ? how many hath the greedy desire of wealth powred out into the grave ? They promise peace and safety ( as we see how Israel boasted in their mountaines , confederacies , supplies from Egypt and Assyria , in their owne counsels and inventions ) and yet all these end in shame and disappointment ; They promise liberty , and yet make men slaves unto vile lusts : they promise fitnesse for Gods service , and nothing more apt to make men forget him or his worship : Thus all those phantasticall felicities , which men build upon the Creature , prove in the end to have been nothing else but the banquet of a dreaming man , nothing but lies and vanitie in the conclusion . Lastly , They Deceive us likewise in respect of evill . No Creatures , however they may promise Immunitie and deliverance , can doe a man any good when the Lord will be pleased to send evill upon him . And yet it is not for nothing that a truth so universally confessed should yet bee repeated in the Scripture , That silver , and gold , and corruptible things are not a fit price for the soules of men . Doubtlesse the holy men of God forsaw a time when false Christs , and false Prophets should come into the world , which should set salvation to sale , and make merchandise of the Soules of men ( as wee see at this day in popish Indulgences , and penance , and the like no lesse ridiculous then impious superstitions ) . Neither is it for nothing that Salomon tells us , That riches yea whole Treasures doe not profit in the day of death : a speech repeated by two prophets after him . For surely those holy men knew how apt wealth and greatnesse is to bewitch a man with conceits of Immortality , as hath been shewed . Who were they that made a covenant with death , and were at an agreement with hell to passe from them , but the scornfull men , the Rulers of the people , which had abundance of wealth and honour ? Who were they that did put far away the evill day , & in despight of the Prophets threatnings did flatter themselves in the conceite of their firme and inconcussible estate , but they who were at ease in Sion , who trusted upon the Mountaines of Samaria , who lay upon beds of I●…orie , and stretch'd themselves upon their couches . But we see all this was but deceite , they go captive with the first of those that go captive , & the banket of them that stretched themselves is removed . All earthly supports without God are but like a stately house on the sand , without a foundation ; a man shal be buried in his owne pride . He that is strong shall be to seeke of his strength , he that is mighty & should deliver others , shall be too weak for his own defence , he that is swift shall be amaz'd , and not dare to fly ; if he be a bowman , at a great distance , if he be a rider & have a great advantage , he shal yet be overtaken , and he that is couragious , & adventures to stand out , shall be faine to flye away naked at the last . What ever hopes or refuges any Creature cā afford a man in these troubles , they are nothing but froth & vanity , the Lord challenges & derides them al. And the Prophet Esay gives a sound reason of it all , The Egyptians are men and not God , & their horses are flesh & not spirit , when the Lord shal stretch out his hand , both he that helpeth , shall fall , and he that is helpen shal fal down , and they al shal faile together . Before wee proceed to the last thing proposed ; here is a question to be answered . If the Creatures be so full of Vexation , It should seeme that it is unprofitable and by consequence unlawfull either to labour or to pray for them . Which yet is plainely contrary to Christs direction , Give us our daylie bread , and contrary to the practice of the Saints who use to call for the fatnesse of the earth and dew of heaven , peace of walls and prosperity of Palaces upon those whom they blesse . To which I answere . That which is evill by accident doth not prejudice that which is Good in it selfe and by Gods ordination . Now the vexation which hath been spoken of is not an effect flowing naturally out of the condition of the creature , but ariseth meerely by accident , upon the reason of its separation from God , who at first did appoint his owne blessed communion to goe along with his Creatures . Now things which are good in themselves , but accidentally evill may justly be the object of our prayers and endeavours : And so on the otherside , many things there are which in themselves alone are evill , yet by the providence and disposition of God they have a good issue , they worke together for the best to them that love God. It was good for David that he had been afflicted : yet wee may not lawfully pray for such evils on our selves or others , upon presumption of Gods goodnesse to turne them to the best . Who doubts that the calamities of the Church doe at this time stirre up the hearts of men to seeke the Lord and his face , and to walke humbly and fearefully before him ; yet that man should be a curse and prodigie in the eyes of God and men , who should still pray for the calamities of Sion , and to see the stones of Ierusalem still in the dust . Death is in it selfe an evill thing ( for the Apostle calles it an enemy , 1. Cor. 15. ) yet by the infinite power and mercy of God , who delights to bring good out of evill , and beauty out of ashes , it hath not onely the sting taken away , but is made an entrance into Gods owne presence , with reference unto which benefit , the Apostle desireth to be dissolved and to be with Christ , Phil. 1. 23. Now notwithstanding this goodnesse which death by accident brings along with it , yet being in it selfe a Destructive thing , we may lawfully in the desires of our soule shrinke from it and decline it . Example whereof we have in the death of Christ himselfe , which was of all as the most bitter , so the most pretious : and yet by reason of that bitternesse which was in it , hee prayes against it , presenting unto his Father the desires of his Soule for that life which he came to lay downe : as his obedience to his Father , and love to his Church made him most willingly embrace death , so his love to the integritie of his humane nature , and feare of so heavy pressures as he was to feele , made him as seriously to decline it . And though the Apostle did most earnestly desire to be with Christ , yet he did in the same desire decline the common rode thither through the darke passages of death , 2. Cor. 5. 4. Vnlawfull indeed it is for any man to pray universally against death , because that were to withstand the Statutes of God , Heb 9. 27. but against any particular danger wee may ; as Ezechiah did , 1. King. 20. 1 , 2. reserving still a generall submission to the will and decrees of God. For we are bound in such a case to use all good meanes , and to pray for Gods blessing upon them , which amounts to a prayer against the danger it selfe . So then , by the Rule of contraries , though the Creatures be full of vanitie and vexation , yet this must not swallow up the apprehension of that goodnesse which God hath put into them , nor put off the desires of men from seeking them of God in those just prayers which he hath prescribed , and in those lawfull endeavours which he hath commanded and allowed . The third thing proposed was the consideration of that Vse which we should make of this vexation of the Creature . And first the consideration thereof mingled with faith in the heart must needes worke humiliation in the spirit of a man , upon the sight of those sinnes which have so much defaced the good Creatures of God. Sinne was the first thing that did pester the earth with thornes , Gen. 3. 17. 18. and hath fill'd all the Creation with vanitie and bondage . Sinne is the ulcer of the soule ; touch a wound with the softest Lawne , and there will smart arise ; so though the Creatures be never so harmelesse , yet as soone as they come to the heart of a man , there is so much sinne and corruption there , as must needs beget paine to the soule . The palate , prepossest with a bitter humour , findes it owne distemper in the sweetest meate it tastes ; so the soule , having the ground of bitternesse in it selfe , finds the same affection in every thing that comes neere it . Death it self , though it be none of Gods works , but the shame and deformitie of the Creature , yet without sinne it hath no sting in it , 1. Cor. 15. 55. how much lesse sting , thinke we , have those things which were made for the comforts of mans life , if sinne were not the Serpent that did lurke under them all ? Doest thou then in thy swiftest careere of earthly delights , when thou art posting in the wayes of thy heart , and in the sight of thine eyes , feele a curbe privily galling thy conscience , a secret dampe seizing upon thy soule , and affrighting it with dismall suspicions and trembling pre-occupations of attending judgements , see a hand against the wall writing bitter things against thee ? Dost thou in all thy lawfull Callings finde much sweat of brow , much toyle of braine , much plunging of thoughts , much care of heart in compassing thy just and lawfull intendments ? Doe not lose the opportunitie of that good which all this may suggest unto thee , take advantage to fish in this troubled water . Certainely there is some Ionah that hath raysed this storme , there is some sinne or other that hath caused all this trouble to thy soule . Doe not repine at Gods providence , nor quarrell with the dumbe Creatures , but let thine indignation reflect upon thine owne heart ; and as ever thou hopest to have the sweat of thy brow abated , or the care of thy heart remitted , or the curse of the Creature removed , cast thy selfe downe before God , throw out thy sinne , awake thy Saviour with the cry of thy repentance , and all the stormes will be suddenly calmed . Certainely the more power any man hath over the corruption of his nature , the lesse power hath the sting of any Creature over his heart . Though thou hast but a dinner of herbes with a quiet conscience , reconciled unto God , thou dost therein finde more sweetnesse then in a fatted Oxe with the contentions of a troubled heart . When ever therefore we finde this Thorne in the Creature , wee should throw our selves downe before God , and in some such manner as this bewaile the sinne of our heart , which is the roote of that Thorne . Lord , thou art a God of peace and beauty , and what ever comes from thee must needs originally have peace and beauty in it . The Earth was a Paradise when thou didst first bestow it upon me , but my sinne hath turned it into a Desert , and curs'd all the increase thereof with Thornes . The honour which thou gavest me was a glorious attribute , a sparkle of thine owne fire , a beame of thine owne light , an impresse of thine owne Image , a character of thine owne power ; but my sinne hath put a Thorne into mine honour , my greedinesse when I look upward to get higher , and my giddinesse when I looke downeward for feare of falling , never leaves my heart without angvish and vexation . The pleasure which thou allowest mee to enjoy is full of sweet refreshment , but my sinne hath put a Thorne into this likewise ; my excesse and sensualitie hath so choaked thy Word , so stifled all seeds of noblenesse in my minde , so like a Canker overgrowne all my pretious time , stolne away all opportunities of grace , melted and wasted all my strength , that now my refreshments are become my diseases . The Riches which thou gavest me , as they come from thee , are soveraigne blessings , wherewith I might abundantly have glorified thy Name , and served thy Church , and supplyed thy Saints , and made the eyes that saw mee to blesse mee , and the ●…ares that heard me , to beare witnesse to me , wherewith I might have covered the naked backe , and cured the bleeding wounds , and filled the hungry bowels , and satisfied the fainting desires of mine owne Saviour in his distressed members ; but my sinne hath put in so many Thornes of pride , hardnesse of heart , uncompassionatenesse , endlesse cares , securitie and resolutions of sinne , and the like , as are ready to pierce me thorow with many sorrowes . The Calling wherein thou hast placed me is honest and profitable to men , wherein I might spend my time in glorifying thy Name , in obedience to thy will , in attendance on thy blessings ; but my sinne hath brought so much ignorance and inapprehension upon my understanding , so much weakenesse upon my body , so much intricatenesse upon my employments , so much rust and sluggishnes upon my faculties , so much earthly-mindednesse upon my heart , as that I am not able without much discomfort to goe on in my Calling . All thy Creatures are of thems●…lves full of honour and beauty , the beames and gli●…pses of thine owne glory ; but our sinne hath stained the beauty of thine owne handy-worke , so that now thy wrath is as well revealed from Heaven as thy glory , we now see in them the prints as well of thy terrours as of thy goodnesse . And now , Lord , I doe in humblenesse of heart truly abhorre my selfe , and abominate those cursed sinnes , which have not onely defiled mine owne nature and person , but have spread deformitie and confusion upon all those Creatures , in which thine owne wisedome and power had planted so great a beauty , and so sweet an order . After some such manner as this ought the consideration of the thornynesse of the Creature humble us in the sight of those sinnes which are the rootes thereof . Secondly , the consideration hereof should make us wise to prevent those cares which the Creatures are so apt to beget in the heart : those I meane which are branches of the Vexation of the Creature . There is a two fold Care , Regular and Irregular . Care is then Regular , First , when it hath a Right end , such as is both suteable with and subordinate to our maine end , the Kingdome of God , and his righteousnesse . Secondly , when the meanes of procuring that end are right ; for we may not do evill to effect Good. Recovery was a lawfull end which Ahaziah did propose , but to enquire of Baalzebub was a meanes which did poyson the whole businesse : nay Saint Austin is resolute , that if it were possible by an officious lie to compasse the redemption of the whole world , yet so weighty and universall a good must rather bee let fall , then brought about by the smallest evill . Thirdly , when the manner of it is good , and that is , first , when the Care is moderate , Phil. 4. 5 , 6. Secondly , when it is with submission to the will and wisedome of God , when wee can with comfort of heart , and with much confidence of a happy issue recommend every thing that concernes us to his providence and disposall , can bee content to have our humours mastered , and conceits captiuated to his obedience , when we can with David resolve not to torment our hearts with needlesse & endlesse projects , but to rowle our selves upon Gods protection . If I shall finde favour in his eyes , he will bring me againe , and me shew both the Arke and his habitation ; But if he say thus unto me , I have no delight in thee , let him doe to me as seemeth good unto him . Such was the resolution of Eli , It is the Lord , let him doe what seemeth him good . Such the submission of the disciples of Cesarea , when they could not perswade Paul to stay from Ierusalem , The will of the Lord be do●…e . Cleane contrary to that wicked resolution of the King of Israel in the famine , This evill is of the Lord , what should I waite for the Lord any longer . Now in this respect care is not a vexation but a duty ; he is worse then an Infidel that provides not for his own . Our Saviour himselfe had a bag in his familie , and Salomon sends foolish and improvident men unto the smallest Creatures to learne this care . Prov. 6. 8. That Care then which is a branch of this Vexation is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a cutting , dividing , distracting care , against which wee ought the rather to strive , not onely because it is so apt to arise from the Creature coupling in with the corruption of mans heart , but also because of its owne evill quality , it being both Superfluous and sinfull . First , Irregular cares are superfluous , and improper to the ends which we direct them upon , and that not to our maine end onely , Happinesse , which men toyling to discover in the Creature where it is not , doe insteed thereof finde nothing but trouble and vexation ; but even to those lower ends which the Creatures are proper and suteable unto . For unto us properly belongs the Industry , but unto God the care , unto us the labour and use of meanes , but unto God the blessing and successe of all . Though Paul plant and Apollo waters , it is God onely that can give the increase , he must be trusted with the events of all our industry . Peter never began to sinke till he began to doubt , that was the fruit of his carking and unbeliefe . Which of you by taking thought can adde one cubit to his stature , saith Christ , our cares can never bring to passe our smallest desires ; because I say the care of events was ever Gods prerogative and belonged wholly to his providence . Vpon him wee must cast our care , upon him we must vnlode our burdens , and he will sustaine us . Wee are all of one family , of the houshold of God and of faith , now we know children are not to lay vp for parents , but parents for children . If we should see a childe carke and toyle for his living , wee should presently conclude that he was left to the wide world , and had no father to provide for him ; and that is our Saviours argument , take no thought , for your heavenly Father knoweth you have need of these things . Let us therefore learne to cast our selves upon God. First , Infaith depending vpon the truth of his promises , He hath said I will not faile thee nor forsake thee , and upon the All-sufficiency of his Power , our God whom we serve is able to deliver us . This was that which comforted David in that bitter distresse , when Ziglag was burnt by the Amalekites , his Wives taken captive , and himselfe ready to be stoned by the people , He encouraged himselfe in the Lord his God. This was that which delivered Asa from the huge hoste of the Lubims and Ethiopians , because he rested on God ; and all which afterwards hee got by his diffidence and carnall projects , was to purchase to himselfe perpetuall warres . That which grieved the Lord with his people in the Wildernesse was their distrust of his power and protection , Can he spread a Table in the Wildernesse ? Can hee give bread also and flesh for his people ? And indeed as Caines despaire , so in some proportion , any fainting under temptation , any discontent with our estate , proceede from this , that we measure God by our selves , that wee conceive of his power onely by those issues and wayes of escape which we are by our owne wisedomes able to fore-cast , and when we are so straitened that wee can see no way to turne , there we give over trusting God , as if our sinnes were greater then could be forgiven , or our afflictions then could be removed . It is therefore a notable meanes of establishing the heart in all estates , to have the eye of Faith fixed upon the power God , to consider that his thoughts and contrivances are as much above ours , as Heaven is above the Earth ; and therefore to resolve with Ieroboam , that when wee know not what to doe , yet we will have our eyes upon him still . Sonne of Man , saith the Lord to Ezekiel , can these dead bones live ; and hee answered , O Lord God thou knowest . Thy thoughts are aboue our thoughts ; and where things are to us impossible , they are easie unto thee . Secondly , by Prayer . This is a maine remedy against carefull thoughts . When the Apostle had exhorted the Philippians , that their Moderation , that is , their Equanimitie and calmenesse of minde in regard of outward things , should bee knowne unto all men , he presseth it with this excellent reason , The Lord is at hand , he is ever at home in his owne family , he is neere to see the wants , and to heare the cries of all that come unto him ; therefore saith hee , Bee carefull for nothing , but in every thing by prayer and supplication with thankesgiving ( thankesgiving for what you have , and prayer for what you want ) let your requests be made knowne unto God , and hee shall furnish you with peace in all estates . A notable example of which promise we have in Anna the Mother of Samuel ; In the bitternesse of her soule she wept , and did not eate ( namely of the Sacrifices , which were to be eaten with rejoycing ) then she prayed , and vowed a vow unto the Lord , and having cast her cares upon him , she then went her way , and did eate , and her countenance was no more sad . Ezekiah in his sicknesse chattered like a Swallow , and mourned as a Dove ; but after his prayer he sung songs of deliverance to the stringed instruments . Habaknk before his prayer trembled , but after his prayer hee triumphed in the midst of death . David full of heavinesse and of gronings in his prayer , but after as full of comfort against all his enemies . Secondly , as Irregular Cares are needlesse and superfluous , so they are sinnefull too . First , In regard of their obiect , they are worldly cares , the Cares of the men of this world : therein wee declare our selves to walke in conformitie to the Gentiles , as if wee had no better foundation of quietnesse and contentment then the heathen which know not God. And this is Christs argument , after all these things do the Gentiles seeke . We are taken out of the world , wee have not received the spirit of the world , and therefore wee must not bee conformable unto the world , nor bring forth the fruits of a worldly spirit , but walke as men that are set apart , as a peculiar people , and that have heavenly promises , and the Grace of God to establish our hearts . Illi terrena sapiant qui promissa coelestia non habent , It is seemely for those alone who have no other portion but in this life , to fixe their thoughts and cares here . Secondly , they are sinnefull in regard of their Causes , and they are principally two . First , Inordinate lust or coveting , the running of the heart after covetousnesse ; Secondly , Distrust of Gods providence , for those desires which spring from lust can never have faith to secure the heart in the expectation of them . Lastly , they are sinnefull in their Effects . First , They are murthering cares , they worke sadnesse , suspicions , uncomfortablenes , and at last death . Secondly , They are Choaking cares , they take of the heart from the word , and thereby make it unfruitfull . Thirdly , they are Adulterous cares , they steale away the heart from God , and set a man at enmity against him . In all which respects wee ought to arme our selves against them . Which that we may the better doe , wee will in the last place propose two sorts of directions . First , How to make the Creature no vexing Creature . Secondly , How to vse it as a vexing Creature : for the former . First , pray for conveniencie , for that which is suteable to thy minde , I meane not to the lusts , but to the abilities of thy minde . Labour ever to sure thy occasions to thy parts , and thy supplies to thy occasions . If a ship out of greedinesse be overloaden with gold , it will be in danger of sinking , notwithstanding the capacity of the sides be not a quarter filled ; on the other side fill it to the brimme with feathers , and it will still tosse up and downe for want of due ballasting : so is it in the lives of men , some have such greedy desires , that they thinke they can runne through all sorts of businesse and so never leave loading themselves , till their hearts sinke and be swallowed up with worldly sorrow and securitie in sinne : others set their affections on such triviall things , that though they should have the fill of all their desires , their mindes would still be as floating and unsetled as before . Resolve therefore to do with thy selfe as men with their ships . There may a Tempest arise , when thou must be constrained to throw out all thy wares into the Sea ; such were the times of the Apostles and after bloudy persecutions , when men were put to forfake Father , Mother , Wife , Children , nay to have the ship it selfe broken to pieces , that the Marriner within might escape upon the ruines . But besides this , in the calmest and securest times of the Church these two things thou must ever looke to , if thou tender thine owne tranquillity . First , fill not thy selfe onely with light things . Such are all the things of this world in themselves , besides the roome and cumbersomenesse of them ( as light things take up ever the most roome ) they still leave the soule floating and unsetled . Doe therefore as wise Mariners , have strong and substantiall ballasting in the bottome , faith in Gods promises , love and feare of his name , a foundation of good workes , and then what ever becomes of thy other loading , thy ship it selfe shall bee safe at last , thou shalt be sure in the greatest tempest to have thy life for a prey . Secondly , Consider the burden of thy Vessell ; All ships are not of an equall capacity , and they must be fraighted , and mann'd , and victualed with proportiō to their burden . Al men have not the same abilities , some have such a measure of grace as enables them with much wisedome and improvement to manage such an estate as would puffe up another with pride , sensualitie , superciliousnesse , and forgetfulnesse of God. Againe some men are fitted to some kinde of employments , not to others , as some ships are for merchandise , others for warre ; and in these varieties of states every man should pray for that which is most suteable to his disposition and abilities , which may expose him to fewest temptations , or at least by which he may bee most serviceable in the body of Christ , and bring most glory to his Master . This was the good prayer of Agur , give me neither poverty nor riches , feed me with food convenient for me : this is that we all pray , Give us Our daylie Bread , that which is most proportion'd to our condition , that which is fittest for us to have , and most advantageous to the ends of that Lord whom wee serve . Secondly , labour ever to get Christ into thy ship , hee will check every tempest , and calme every vexation that growes upon thee . When thou shalt consider that his truth , and person , and honor is imbarked in the same vessell with thee , thou maist safely resolve on one of these , either he will be my Pilot in the ship , or my planke in the Sea to carry me safe to Land ; if I suffer in his companie , and as his member , he suffers with me , and then I may triumph to be made any way conformable vnto Christ my head . If I have Christ with me , there can no estate come which can be cumbersome unto me . Have I a load of misery and infirmity inward , outward , in minde , body , name or estate , this takes away the vexation of all , when I consider it all comes from Christ , and it all runnes into Christ. It all comes from him as the wise disposer of his owne bodie , and it all runnes into him as the compassionate sharer with his owne bodie : It all comes from him who is the distributer of his Fathers gifts , and it all runns into him who is the partaker of his members sorrows . If I am weake in body , Christ my head was wounded , if weake in minde , Christ my head was heavie unto death . If I suffer in my estate , Christ my head became poore , as poore as a servant , if in my name Christ , my head was esteemed vile , as vile as Beelzebub . Paul was comforted in the greatest tempest with the presence of an Angel , how much more with the Grace of Christ ; when the Thorne was in his flesh , and the buffets of Satan about his soule , yet then was his presence a plentifull protection , my Grace is sufficient for thee , and hee confesseth it elsewhere , I am able to doe all things through Christ that strengthens me . Christs head hath sanctified any thornes , his back any surrowes , his hands any nailes , his side any speare , his heart any sorrow that can come to mine . Againe , have I a great estate , am I loden with abundance of earthly things , this takes away all the Vexation that I have Christ with me ; his promise to sanctifie it , his wisedome to manage it , his glory to be by it advanced , his word to be by it maintained , his Anointed Ones to be by it supplied , his Church to be by it repaired , in one word his poverty to be by it relieved . For as Christ hath strength and compassion to take of the burden of our afflictions , so hath he poverty too , to ease that vexation which may grow from our abundance . If thou hadst a whole wardrobe of cast apparrell , Christ hath more nakednesse then all that can cover ; if whole barnes ful of corne , and cellars of wine , Christ hath more empty bowels then al that can fill ; if all the pretious drugs in a country , Christ hath more sicknes then all that can cure ; if the power of a mighty Prince , Christ hath more imprisonment then all that can enlarge ; if a whole house full of silver and gold , Christ hath more distressed members to be comforted , more breaches in his Church to be repaired , more enemies of his Gospel to be oppos'd , more defenders of his faith to be supplied , more urgencies of his Kingdom to be attended , then al that wil serve for . Christ professeth himself to be still hungry , naked , sick , and in prison , and to stand in need of our visits and supplies . As all the good which Christ hath done is ours , by reason of our communion with him , so all the ●…vill wee suffer is Christs , by reason of his compassion with us . The Apostle saith that we sit together with Christ in heavenly places , and the same Apostle saith , that the suffrings of Christ are made up in his mēbers . Nos ibi sedemus , et ille hic laborat . We are glorified in him , and he pained in us , in all his honor we are honored , and in al our affliction he is afflicted . Thirdly , cast out thy Ionah , every sleeping and secure sinne that brings a Tempest upon thy ship , vexation to thy spirit . It may be thou hast an execrable thing , a wedge of gold , a babylonish garment , a bagge full of unjust gaine , gotten by sacriledge , disobedience , mercilesnes , oppression , by detaining Gods , or thy neighbours rights ; It may be thou hast a Da●…la , a strange woman in thy bosome , that brings a rot upon thine estate , and turnes it all into the wages of a whore ; what ever thy sicknesse , what ever thy plague be , as thou tenderest the tranquillity of thine estate rouse it up from its sleepe by a faithfull , serious and impartiall examination of thine owne heart , and though it be as deare to thee as thy right eye , or thy right hand , thy choicest pleasure or thy chiefest profit , yet cast●… out in an humble confession unto God , in a hearty and willing restitution unto men , in opening thy close and contracted bowels to those that never yet enjoy'd comforts from them ; then shall quietnesse arise unto thy soule , and that very gaine which thou throwest away is but cast upon the waters , the Lord will provide a Whale to keepe it for thee , and will at last restore it thee whole againe . The last direction which I shall give to remove the vexation of the Creature is out of the text , and that is , To keepe it from thy Spirit , not to suffer it to take up thy thoughts and inner man. They are not negotia but viatica onely , and a mans heart ought to be upon his businesse and not upon accessories . If in a tempest men should not addresse themselves to their offices , to loose the tacklings , to draw the pumpe , to strike sailes , and lighten the vessell , but should make it their sole worke to gaze upon their commodities , who could expect that a calme should droppe into such mens laps . Beloved when the Creatures have rais'd a tempest of vexation , thinke upon your Offices , to the pumpe , to powre out thy corruptions , to the sailes and tackling , abate thy lusts and the provisions of them , to thy faith , to live above hope , to thy patience , It is the Lord , let him doe as seemeth good to him , to thy thankfulnesse , the Lord giveth and the Lord taketh away , Blessed be the name of the Lord. If Iob should have gazed on his children or substance , he might have been swallowed up in the storme ; but God was in his heart , and so the vessell was still safe . But what is it to keepe the Creature from the spirit ? It is in the phrase of Scripture , N●…t to set the Heart upon riches . Apponere cor , to carry a mans heart to the creature , the Prophet gives a fit expression of it when hee saith , That the heart doth g●…t after covetousnesse ; when a man makes all the motions of his soule waite upon his lusts , and drudgeth for them , and bringeth his heart to the edge of the creature : for the world doth not wound the heart , but the heart woundeth it selfe upon the world . And it is not the rock alone that dasheth the ship , without its own motion being first tossed by the winde and waves upon the rocke ; so it is a mans owne lust which vexeth his spirit , and not the things alone which he possesseth . To set the heart on the Creature denotes three things . First , to pitch a mans thoughts and studies , to direct all the restlesse enquiries of his soule upon them , and the good he expects from them . This in the Scripture is expressed by a Devising , b Consulting , c Thinking within ones selfe , being tossed like a d Meteor with doubtfulnesse of minde and carefull suspence , e Ioyning ones selfe , making f Provision for lusts , &c. Secondly , to care for , to employ a mans affections of love , delight , desire upon them , to set a high price on them , and over-rate them above other things . For this cause covetous men are call'd g Idolaters , because they preferre monie , as a man doth his God , before all other things . When the women would have comforted the wife of Phineas with the birth of a sonne , after the captivitie of the Arke , it is said she regarded it not , the Text is , she did not put her heart upon it : though a woman rejoyce when a man childe is borne , yet in comparison of the Arke she no more regarded the joy of a sonne , then a man would doe if the sunne should be blotted out of heaven , and a little starre put in the roome ; and therefore , though children be the glory of their parents , yet shee professeth that there was no glory in this to have a sonne , and lose an Arke , a starre without light , a sonne without service , a levite borne and no Arke to waite upon ; and therefore she did not set her heart upon it . They will not set their heart upon us , say the people to David , for thou art worth ten thousand of us ; that is , they will no whit regard us in comparison of thee : so then a mans heart is set on the Creature , when he prizeth it above other things , and declareth this estimation of his heart by those eager endeavours with which he pursueth them as his God and Idoll . Thirdly , to relie upon , to put trust and affiance in the Creature : and this is imported in the word by which the Prophet expresseth riches , which signifieth strength of all sorts , vires , and propugnaculum , the inward strength of a man and the outward strength of munition and fortification : therefore , saith Salomon , the rich mans wealth is his strong city , and rich men are said to Trust and Glorie in their riches , examples whereof the Scripture abundantly gives in Tyre , Babylon , Ninive , Edom , Israel , &c. Now a man ought not thus to set his heart on the Creature ; first , because of the Tendernesse and delicacie of the spirit , which will quickely be bruiz'd with any thing that lies close upon it and presseth it . As men weare the softest garments next their skinne , that they be not disquieted , so should we apply the tenderest things , the mercies and the worth of the bloud of Christ , the promises of grace and glory , the precepts and invitations of the Spirit unto our spirits . And now as subterraneous winde or ayre being pressed in by the earth , doth often beget concussions and earth-quakes ; so the spirit of a man being swallow'd up and quite clos'd in earthly things must needs beget tremblings and distractions at last to the soule . The word heere which we translate Vexation is rendred likewise by Contritio , a pressing , grinding , wearing away of a thing , and by Depastio , a feeding on a thing , which makes some render the words thus , All is vanitie and a feeding upon winde . That as windie meates , though they fill and swell a man up , they nourish little , but turne into crudities and diseases ; so the feeding upon the Creature may puffe up the heart , but it can bring no reall satisfaction , no solid nutriment to the soule of man. The Creature upon the spirit is like a worme in wood , or a moth in a garment , it begets a rottennesse of heart , it bites asunder the threads and sinewes of the soule , and by that meanes workes an ineptitude and undisposednesse to any worthy service , and brings a decay upon the whole man ; for cares will prevent age , and change the colour of the haire before the time , and make a man like a silly Dove , without any heart , as the Prophet speakes . Secondly , because the strength of every man is his spirit ; Mens cujusque is est quisque . Now if the Creature seize on a mans strength , it serues him as Dalilah did Sampson , it will quickely let in the Philistines to vexe him . Strength hath Two parts or offices , Passive in undergoing and withstanding evill , and Active in doing that which belongs to a man to doe . Now when the heart and spirit of a man is set upon any Creature , it is weakned in both these respects . First , it is disabled from bearing or withstanding evill . We will consider it , First in temptations ; Secondly in afflictions . First , A man who hath set his heart inordinately upon any Creature is altogether unfit to withstand any temptation . In the Law when a man had new married a wife , he was not to goe to warre that yeere , but to rejoyce with his wife . One reason whereof I suppose was this , because when the minde is strongly set upon any one object , till the strength of that desire be abated , a man will be utterly unfit to deale with an enemie : so is it with any lust to which a man weds himselfe , it altogether disables him to resist any enemie : after Hannibals armie had melted themselves at Capua with sensualitie and luxurie , they were quite strangers to hard service and rigid discipline , when they were againe reduc'd unto it . The Reason hereof is , first The subtiltie of Satan , who will be sure to proportion his temptations to the heart , and those lusts which doe there predominate , setting upon men with those perswasions wherewith he is mos likely to seduce them ; As the Grecians got in upon the Trojans with a gift , something which they presum'd would finde acceptance . The divell dealeth as men in a siege , casts his projects , and applies his batteries to the weakest and most obnoxious place . Therefore the Apostle saith , that a man is tempted , when he is led away of his owne lust and enticed ; the divell will be sure to hold intelligence with a mans owne lusts , to advise and sit in counsell with his owne heart , to follow the tyde and streame of a mans owne affections in the tempting of him . Adam tempted in a knowledge , Pharaoh by lying b wonders , the Prophet by pretence of an c Angels speech , Ahab by the consent of d false prophets , the Iewes by the e Temple of the Lord and carnall priuiledges ▪ the heathen by pretence of f vniversalitie , and g antiquitie . When Dauids heart after his adultery was set vpon his owne glory more then Gods , how to saue his owne name from reproach , we see as long as that affection preuailed against him , as long as his heart was not so throughly humbled as to take the shame of his sinne to himselfe , to beare the indignation of the Lord , and accept of the reproach of his iniquity , hee was ouercome with many desperate temptations : he yeelds to be himselfe a temper of his neighbour to unseasonable pleasures , to drunkennesse and shame , to bee a murtherer of his faithfull seruant , to multiply the guilt , that hee may shift of the shame of his sinne , and provide for his owne credit . Peters heart was set upon his owne life and safetie more then the truth of Christ or his owne protestations , and Sathan fitting his assault to this weakenesse prevailes against a rocke with the breath of a woman . They that will be rich , saith the apostle , who set their hearts upon their riches , whose hearts runne after their couetousnesse , fall into temptation and a snare , into many foolish and hurtfull lusts . Such a heart is fit for any temptation . Tempt Acha●…s covetous heart to sacriledge , and hee will reach forth his hand to the accursed thing ; Tempt Iudaes his covetous heart to treason , and he will betray the pretious blood of the Sonne of God which is infinitely beyond any rate of silver or gold for a few pieces of silver , the price of a little field ; Tempt Gehazies covetous heart to multiply lie upon lie , and he will doe it with ease and greedinesse for a few pieces of money , and change of rayment ; Tempt Sauls covetous heart with the fattest of the Cattell , and hee will venture on disobedience , a sinne worse then witchcraft , which himselfe had rooted out ; Tempt the covetous heart of a Iudge in Israel to doe iniustice , and a paire of shooes shall spurne righteousnesse out of dores , and pervert iudgement ; Tempt the covetous heart of a great oppressor to blood and violence , and he will lie in waite for the life of his neighbour ; Tempt the covetous heart of a proud pharisee or secure people to scorne the word out of the mouth of Christ or his prophet , and they will easily yeeld to any infidelitie . The like may bee said of any other lust in its kinde . If the heart bee set on Beautie ; Tempt the Sonnes of God to forsake their covenant of marrying in the Lord , the Israelites to the idolatrie of Baal Peor , Sampson to forsake his vow and calling , easily will all this bee done , if the heart haue the beauty of any creature as a treacher in it , to let in the temptations , and to let out the lusts . How many desperate temptations doth beauty cast many men vpon ? bribery to lay downe the price of a whore , gluttonie and drunkennesse to inflame and ingenerate new lusts , contempt of the Word and Iudgements of God to smother the checkes of conscience , frequenting of Sathans palaces , playes and stewes , the chappels of Hell and nurseries of vncleannesse , challenges , stabbes , combats , blood , to vindicate the credit and comparisons of a strumpets beauty , to revenge the competition of uncleane Corrivals . Thus will men venture as deepe as Hell to fetch fire to powre into their veines , to make their spirits frie , and their blood boyle in abhorred lust . If the heart bee set on wit and pride of its owne conceits , tempt the Libertines and Cyrenians to dispute against the truth , the Greekes to despise the Gospell , the wise men of the world to esteeme the ordinance of God foolishnes of preaching , the false teachers to foist their straw and stubble upon the foundation , Achitophell to comply with treason , Lucian to reuile Christ , and deride religion , easily will these and a world the like temptations bee let into the heart , if pride of wit stand at the dore and turne the locke . Whence is it that men spend their pretious abilities in frothy studies , in complements , formes and garbes of salute , satyrs , libels , abuses , profanation of Gods Word , scorne of the simplicitie and power of godlinesse , with infinite the like vanities , but because the●… hearts are taken up with a foolish creature , and not with God and his feare ? If the heart be set on Ambition , tempt Corah to desperate rebellion , Absolom to unnaturall treason , Balaam to curse the church , Diotrephes to contemne the Apostles and their doctrine , Iulian to apostacie , Arius to heresie , the Apostles themselues to emulation and strife , easily ▪ will one lust let in these , and a thousand more . What else is it that makes men to flatter profanenesse , to adore golden beasts , to admire glistering abominations , to betray the truth of the Gospell , to smother and dissemble the strictnesse and purity of the wayes of God , to strike at the sins of men with the scabberd and not with the sword , to deale with the fancies of men more then with their consciences , to palliate vice , to dawbe with untempered morter , to walke in a neutralitie and adiaphorisme betweene God and Baal , to make the soules of men and the glory of God subordinate to their lusts and risings , but the vast and unbounded gulfe of ambition and vaine glory ? The like may be said of seuerall other lusts . But I proceede . Secondly a Heart set on any lust is unfit to withstand temptation , because temptations are commonly edged with Promises or Threatnings . Now if a mans heart be set on God , there can no promises bee made of any such good as the heart cares for , or which might be likely to ouer-poise and sway to the temptation , which the heart hath not already ; spirituall promises the Divell will make few , or if he doe , such a heart knowes that evill is not the way to good ; if hee make promises of earthly things , such promises the heart hath already from one who can better make them , 1 Tim. 4. 8 neither can hee promise any thing which was not more mine before then his ; for either that which he promiseth is convenient for me , and so is Manna , foode for my nature , or else Inconvenient , and then it is Quailes , foode for my lust . If the former , God hath taught mee to call it mine owne already , giue us our Bread , and not to goe to the Divels shambles to fetch it ; If the other , though God should suffer the Divell to giue it , yet he sends a curse into our mouths along with it . And as such a heart neglects any promises the Divell can make , so is it as heedlesse of any of his threatnings , because if God be on our side , neither principalities , ●…or powers , nor things present , nor things to come , can ever separate from him ; stronger is hee that is with vs then hee that is with the world , it is the businesse of our calling to fight against spirituall wickednesses , and to resist the Divell . But when the heart is set on any creature , and hath not God to rest upon , when a man attributes his wine and oyle to his lovers and not to God , his credit , wealth , subsistency to the favours of men and not to ●…he all-sufficiency of God , then hath the Divell an easie way to winne a man to any s●…ne , or withdraw him from any good , by pointing his temptations with promises or threatnings fitted to the things which the heart is set on . Let the Divell promise Balaam honour and preferment , on which his ambitious heart was set , and he will rise early , runne and ride , and change natures with his Asse , and be more senslesse of Gods fury then the dumbe creature , that he may curse Gods owne people : let the Divell promise thirty pieces of silver to Iudas , whose heart ranne upon covetousnesse , and there is no more scruple , the bargaine of treason is presently concluded : Let the Divell tempt Michaes Levite with a little better reward then the beggerly stipend which he had before , Theft and Idolatry are swallow'd downe both together , and the man is easily wonne to be a suare and seminary of spirituall uncleannesse to a whole tribe . On the other side , Let Sathan threaten Ieroboam with the losse of his kingdome , if hee goe up to Ierusalem , and serve God in the way of his owne worship , and that is argument enough to draw him and all his successors to notorious and Egyptian idolatry ; and the reason was because their hearts were more set upon their owne Counsels , then upon the worship or truth of God. Let the Divell by the edicts and ministers of Ieroboam lay snares in Mizpah , and spreade nets upon Taber , that is , use lawes , menaces , subtilties to keepe the people from the City of God , and to confine them to regall and state-Idolatrie , presently the people tremble at the iniunction of the king , and walke willingly after the Commaundement . Let 〈◊〉 erect his prodigious ●…dole and upon on paine of a 〈◊〉 ▪ furnace require All to worship , it and all people , nations , and languages are presently upon their faces . Let the Divell threaten Demas with persecu●…ion , and presently hee forsakes the fellowship of the Apostles , and imbraceth this present world . And as it was heretofore so is it still . If a mans heart be not set on God , and taught to rest upon his providence , to answer all Satans promises with his All-sufficiencie to reward vs , and all his threatnings , with his All-sufficiency to protect us , how easily will promises begvile , and threatnings deterre unstable and earthly minds ? Let the Divell tell one man , All this will I give thee , if thou wilt speake in a Cause to pervert judgement , how quickly will men create subtilties , and coine evasions to rob a man and his house , even a man and his inheritance ? Let him say to another , I will doe whatsoever thou sayst unto me , if thou wilt dissemble thy conscience , divide thy heart , comply with both sides , keepe downe the power of godlinesse , persecute zeale , set up will-worship and supersti●…ions , how quickly shall such a mans religion bee disgviz'd , and sincerity , if it were possible , put to shame ? If to another thou shalt by such a time purchase such a Lordship , out such a neighbour , swallow up such a prodigall , if thou enhance thy rents , enlarge thy fines , set unreasonable rates upon thy Farmes , how quickly will men grinde the faces of the poore , and purchase ungodly possessions with the blood of their tenants ? If to another , beware of laying open thy conscience , of being too faithfull in thy Calling ▪ too s●…rupulous in thy office , least thou purchase the dis-favour of the World , lest the times cloud overthee , and frowne upon thee , lest thou be scourged with persecuted names , and make thy selfe obnoxious to spies and censures , how will men be ready to start backe , to shrinke from their wonted forwardnesse , to abate their former zeale , to co●…ple in with , and connive at the corruptions of the age , in one Word to tremble when Ephraim speakes , and not to tremble when God speakes ? So hard is it when the heart is wedded to earthly things , and they are gotten into a mans bosome , to beare the assaults of any temptation . Lastly ▪ this comes from the just and secret wrath of God , giuing men over to the deceitfulnesse of sinne , and to the hardnesse of their owne hearts , to beleeve the lies and allurements of Satan , because they rejected the counsell of God , and the love of his truth before . In the influences of the Sunne we may observe , that the deeper they worke the stronger they worke ; the beames nearer the Center meeting in a sharper point doe consolidate and harden the very Element ; so the Creatures by the justice of God , when they meete in a mans Center , reach as farre as his heart , doe there mightily worke to the deceiving and hardning of it : the eye , nor any other outward sense , can finde no more in the Creature , then is really there ; it is the heart which mis-conceives things , and attributes that Deity and worth to them , which the senses could not discover . If men then could keepe these things from their spirits , they should ever conceive of them according to their owne narrow being , and so keepe their hearts from that hardnesse which the Creatures , destitute of Gods blessing , doe there beget , and so worke in the soule a disposition suteable to Satans temptations . Secondly , a Heart set upon any lust is unfit likewise to beare any affliction . The Young man whose heart was upon his riches , could not endure to heare of selling all , and entring upon a poore and persecuted profession . First , Lusts are choice and dainty , they make the heart very delicate , and nice of any assaults . Secondly , they are very wilfull , and set upon their owne ends , therefore they are expressed by the name of concupiscence , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The wills of the flesh , and wilfulnesse is the ground of impatiency . Thirdly , they are naturall , and move strongly to their owne point ; they are a Body , and our very members ; no marvell then if they be sensible of paine from afflictions , which are contrary unto nature . The stronger the water runnes , the more will it roare and some upon any opposition : lust is like a furious beast enrag'd with the affliction , the chaine that binds it . Fourthly , Lusts are very wise after a fleshly and sensuall manner , and worldly wisedome is impatient of any stoppage or prevention of any affliction that crusheth and disappoints it . Therefore the Apostle doth herein principally note the opposition betweene heavenly and carnall wisedome , that the one is meeke , peaceable , and gentle , the other divelish and full of strife . Fifthly , Lusts are a proud , especially those that arise from abundance of the Creature , and pride being set upon by any affliction makes the heart breake forth into b impatience , debates , and stoutnesse against God ; a proud heart growes harder by afflictions , as Metals or Clay after they have past thorow the furnace . It is said of c Pharaoh , that he did not set his heart to the Iudgements of God , but exalted himselfe against his people ; Pride grew stronger by Affliction . Besides , d pride in earthly things swallowes up the very expectation of Afflictions , and therefore must needs leave the heart unprepared against them . Sixthly , Lusts are rooted in e selfe-love , and therefore when Christ will have a man forsake his lusts , he directs him to f denie himselfe . Now the very essence of Afflictions are to be grievous and adverse to a mans selfe . Seventhly , Lusts are g contentious , armed things , and their h enmity is against God , and therefore utterly unfit to i accept of the punishment of sinne , and to k beare the ●…ndignation of the Lord , or to submit unto any afflictions . Eighthly , Lusts l resist the truth , set up themselves against the Word , and thereby utterly disable men to beare Afflictions , for the m Word sanctifies , and lightens all Affliction , the Word shewes Gods n moderation and o intention in them , an p issue out of them , the q benefits which will come from them , the r supplies of strength and abilities to beare them , the promises of a more abundant & exceeding weight of glory , in comparison whereof they are as nothing . Lastly , if wee could conceive some Afflictions not contrary to lust , yet Afflictions are ever contrary to the provisions of lust , to the materials , and instruments of lusts , such as are health , pleasure , riches , honours , &c. And in all these respect a Heart set upon lust is weakened and disabled to beare Afflictions . Secondly , when the Heart is set upon the Creature , it is utterly disabled , in regard of its active strength , made unfit to doe any duty with that u strength as Gods requires . First , because Bonum fit ex causâ integrâ , A good duty must proceede from an entire Cause , from the whole heart . Now x lust divides the Heart , and makes it y unstedfast , and unfaithfull unto God. There is a twofold unstedfastnesse , one in degrees , another in objects , the former proceeds from the remainders of corruption , and therefore is found in some measure in the best of us , the other from the predominancy of lust which overswayes the heart unto evill . Good motions and resolutions in evill hearts are like violent impressions upon a stone , though it move upwards for a while , yet nature will at last prevaile , and make it z returne to its owne motion . Secondly , a Heart set on lusts mooves to 〈◊〉 ends but its a ow●…e , and selfe-ends defile an action though otherwise never so specious ; turnes b zeale it selfe and obedience into murder , hinders c all faith in us , and acceptance with God , nullifies all other ends , swallowes up Gods glory and the good of others , as the leane Kine did the fat ; as a Wenne in the body robs and consumes the part adjoyning , so doe selfe-ends the right end . Thirdly , the Heart is a fountaine and principle , and principles are ever one and uniforme , out of the same fountaine cannot come bitter water and sweet , and therefore the Apostle speakes of some , that they are double-minded men , that have a heart and a heart , yet the truth is , that is but with reference to their pretences ; for the Heart really and totally lookes but one way . Every man is spiritually a married person , and he can be joyned but to one ; Christ and an Idoll ( as every ●…ust is ) cannot consist , he will have a chaste spouse , he will have all our desires and affections subject unto him ; if the Heart cannot count him altogether lovely , and all things else but dung in comparison of him , he will refuse the match , and with-hold his consent . Let us see in some few particulars what impotency unto any good the Creatures bring upon the hearts of men . To Pray requires a hungry spirit , a heart convinc'd of its owne emptinesse , a desire of intimate communion with God ; but now the Creature drawes the heart , and all the desires thereof to it selfe , as an ill splene doth the nourishment in a body . Lust makes men pray amisse , fixeth the desires onely on its owne provisions , makes a man unwilling to be carried any way towards heaven but his owne . The Young Man prayed unto Christ to shew him the way to eternall life ; but when Christ told him that his riches , his covetousnes , his bosome lust stood betweene him and salvation , his prayer was turned into sorrow , repentance and apostacy . Meditation requires a sequestration of the thoughts , a minde unmixt with other cares , a syncere and uncorrupted relish of the Word ; now when the heart is prepossest with lust , and taken up with another treasure , it is as impossible to be weaned from it , as for an hungry Eagle ( a Creature of the sharpest sight to fixe upon , and of the sharpest appetite to desire its object ) to forbeare the body on which it would prey ; as unable to conceive aright of the pretiousnesse and power of the Word , as a feaverish palate to taste the proper sweetnesse of the meate it eates . In Hearing the Word , the heart can never accept Gods Commands , till it be first empty , a man cannot receive the richest gift that is , with a hand that was full before . Now thornes , which are the cares of the World , filling the heart , must needs choake the feede of the Word . The Pharisees and Lawyers rejected the counsell of God against themselves , because their pride would not let them yeeld to such a baptisme , or to such a doctrine as requires emptinesse , confession of sinnes , justifying of God , and condemning of themselves ( for these were the purposes of Iohus Baptisme , and of the preaching of repentance . ) That man comes but to bee rejected who makes love to one who hath fixt her heart and affection already . A man must come to Gods Word as to a Physitian , a meere patient without reservations , or exceptions , he must set his corruptions as an open marke for the word to shoot at , hee must not come with capitulations and provisoes , but lay downe the body of sinne before God to have every earthly member hewed of . Till a man come with such a resolution as to be willing to part from all naughtinesse , hee will never receive the ingrafted Word with meeknesse , and an honest heart ; a man will never follow Christ in the wayes of his Word , till first he have learned to denie himselfe , and his owne lusts . Nay if a man should binde his devotion to his heart With v●…ws , yet a Dalila in his bosome , a lust in his spirit , would easily nullifie the strongest vowes . The Iewes made a serious and solemne protestation to Ieremie that they would obey the voyce of the Lord in that which they desired him to enquire of God about whether it were good or evill ; and yet when they found the message crosse their owne lusts and reservations , their resolutions are turned into rebellions , their pride quickly breakes asunder their vow , and they tell the Prophet to his face that hee dealt falsly between God and them ; a refuge which they were well acquainted with before . Some when then conscience awakens and begins to disquiet them , make vowes to bind themselves vnto better obedience , and formes of godlinesse ; but as Sampson was bound in vaine with any cords so long as his haire grew into its length ; so in vaine doth any man binde himselfe with vowes , so long as he nourisheth his lusts within ; a vow in the hand of a fleshly lust will be but like the chaines and fetters of that fierce ●…unatick , very easily broken asunder . This is not the right way . First , labour with thy heart , clense out thy corruptions , purge thy life as the Prophet did the waters , with seasoning and rectifying the fountaine : T is one thing to give ●…ase from a present paine , another thing to roote out the disease it selfe . If the chinkes in a ship bee unstopt , 't is in vaine to labour at the pumpe ; so long as there is a constant in let , the water can never be exhausted ; so is it in these formall resolutions and vowes , they may ease the present paine , let out a little water , restraine from some particular acts , but so long as the heart is unpurged , lust will returne and predominate . In a word whereas in the Service of God there are two maine things required , faith to begin , and courage or patience to goe through , lust hinders both these . How can yee beleeve since yee seeke for glory one from another ? Ioh. 5. 44. when persecution arose because of the word , the Temporary was presently offended . Matth. 13. 21. Thirdly and lastly in one word . A man ought not to set his Heart on the Creature because of the Noblenesse of the heart . To set the heart on the creature is to set a diamond in lead , None are so mad to keep their Iewels in a cellar , and their coales in a closet ; and yet such is the profannesse of wicked men to keepe God in their lips only , and Mammon in their hearts , to make the earth their treasure , and heaven but as an accessorie and appendix to that . And now as Samuel spake unto Saul , set not thine heart upon thine Asses , for the desire of Israel is upon thee ; Why should a Kings heart be set upon Asses ? so may I say , why should Christians hearts be set upon earthly things , since they have the desires of all flesh to fix upon ? I will conclude with one word upon the last particu lar , How to use the Creatures as Thornes , or as vexing things . First Let not the Bramble be King , Let not earthly things beare rule over thy affections , fire will rise out of them , which will consume thy Cedars , emasculate all the powers of thy Soule . Let Grace sit in the throne , and earthly things be subordinate to the wisdome and rule of Gods Spirit in thy heart . They are excellent servants , but pernicious Masters . Secondly , Be arm'd when thou touchest , or medlest with them : Arm'd against the Lusts and against the Temptations that arise from them . Get faith to place thy heart upon better promises ; enter not upon them without prayer unto God , that since thou art going amongst snares , he would carry thee through with wisedome and faithfulnesse , and teach thee how to use them as his blessings and as instruments of his glory . Make a covenant with thine heart , as Iob with his eyes , have a jealousie and suspicion of thine evill heart , lest it be surpriz'd , and bewitched with finfull affections . Thirdly , touch them gently , doe not hug , love , dote upon the Creature , nor graspe it with adulterous embraces ; the love of mony is a roote of mischiefe , and is enmity against God. Fourthly , use them for Hedges and fences , to relieve the Saints , to make friends of unrighteous Mammon , to defend the Church of Christ , but by no meanes have them In thy field , but onely About it ; mingle it not with thy Corne least it choake and stifle all . And lastly vse them as Gedeon , for weapons of Iust revenge against the enemies of Gods Church , to vindicate his truth and glory , and then by being wise , and faithfull in a little , thou shalt at last be made ruler over much , and enter into thy Masters Ioy. FINIS . THE SINFVLNES OF SINNE : Considered in the State , Guilt , Power , and Pollution thereof : By EDWARD REYNOLDS Preacher to the Honourable Societie of Lincolns Inne . PAX OPVLENTIAM . SAPIENTIA PACEM . FK printer's or publisher's device LONDON , Imprinted by Felix Kyngston for Robert Bostocke . 1631. THE SINFVLNESSE OF SINNE . ROM . 7. 9. For I was alive without the Law once : but when the Commandement came , Sinne revived , and I died . WEE have seene in the foriner Treatise , that man can finde no Happinesse in the Creature ; I will in the next place shew ; That he can find no happinesse in Himselfe ; It is neither about him , nor within him : In the Creature nothing but vanitis and vexation , in Himselfe nothing but Sinne and Death . The Apostle in these words sets forth three things . First , The state of Sinne , Sinne Revived : Secondly , the Guilt of Sinne , I Died , or found my selfe to be a condemn'd man in the state of perdition . Thirdly , the evidence and conviction of both , When the Commandement came , which words imply a conviction and that from the spirit . First , a conviction , for they inferre a conclusion extremely contradictory to the conclusions in which Saint Paul formerly rested ( which is the forme of a conviction ) Saint Pauls former conclusion was , I was alive ; but when the commandement came , the conclusion was extremely contrary , I Died. Secondly , It was a spirituall conviction . For Saint Paul was never literally without the Law , but the va●…le till this time was before his eyes , he is now made to understand the Law in its native sense and compasse ; the Law is spiritual , v. 14. and he is enabled to discerne it spiritually . Absurd is the Doctrine of the a Socinians , & some others , That unregenerate men by a meere natur all perception , without any divine superin●…us'd light ( they are the words of b Episcopius , and they are wicked wordes ) may understand the c whol●… Law , even all things requisite unto faith & godlines . Foolishly confounding , and impiously deriding the spirituall and divine sense of holy Scriptures with the grammatical construction . Against this we shall need use no other argument , then a plaine Syllogisme compounded out of the very words of Scripture , Darknesse doth not comprehend light , Ioh. 1. 5. 〈◊〉 men are Darkenesse . Eph. 5. 8. 4. 17. 18. Act. 26. 18. 2. P●…t . 1. 9. yea Held under the power of darkenesse , Col. 1. 13. and the word of God is light , Psal. 119. 105. 2. Cor. 4. 4. therefore unregenerate men cannot understand the ●…d in that spirituall compasse which it carries . There is such an asymmetry and disproportion betweene our understandings , and the brightnesse of the word , that the a Saints themselves have prayed for more spirituall light , and vnderstanding to conceive it . That knowledge which a man ought to have ( for there is a knowledge which is not such as it b ought to be ) doth passe knowledge , even all the ●…ength of meere naturall reason to attaine unto , d peculiar to the sheep of Christ. Naturall men have their principles vitiated , their e faculties bound , that they f cannot understand spirituall things till God have as it were ●…nplanted a g ●…ew understanding in them , h framed the heart to attend , and set it at i liberty to see the glory of God with open face . Though the vaile doe not keepe out Grammaticall construction , yet it blindeth the heart against the spirituall light and beauty of the Word . We see even in common sciences where the conclusions are suteable to our owne innate and implanted notions , yet he that can distinctly construe , and make Grammar of a principle in Euclide , may be ignorant of the Mathematicall sense , and use of it : much more may a man in divine truths bee Spiritually ignorant even where in some respect hee may be said to know . For the k Scriptures pronounce men ignorant of those things which they see and know . In divine doctrine l obedience is the Ground of knowledge , and Holinesse the best qualification to understand the Scriptures . If any m●…n will doe the will of God , he shall know of the doctrine whether it be of God. The 〈◊〉 will he teach his way , and ●…eale his secret to them that feare him , to babes , to those that conforme not themselves to this evill world . To understand then the words , we must note ▪ first , that there is an opposition between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those two Clauses in the Text , Once , and When the Commandement came . It is the conceite of m some , that the latter as well as the former is meant of a state of unregeneration ; and that Saint Paul all this Chapter over speaketh in the person of an unregenerate man ; not intending at all to shew the fleshlinesse and adherency of corruption to the holiest men , but the necessitie of righteousnesse by Christ , without the which , though a man may , when once the Commandement comes and is fully revealed , will good , hate sinne ; in sinning doe that which he would not consent unto , and delight in the Law , feele a warre in his members , mourne and cry out under the sense of his owne wretchednesse , yet for all this he is still an unregenerate man : an opinion tending directly to the honour of Pelagianisme , and advancement of nature , which made Saint Austen in that ingenuous and noble worke of hi●… retractations to recant it , and in all his writings against the Pelagians ( in which , as in other polemicall workes , where the vigilancy of an enemy , and feare of advantages makes him more circumspect how he speaks , his expositions of Scripture are usually more literall and solid , then where he allowes himselfe the scope of his owne conceits . ) He still understandes those passages , of the complaints of a regenerate man against his inherent concupiscence . We are therefore to resolve that the opposition stands thus . Once in my state of unregeneration , I was without the law , that is , without the spirituall sense of the Law , but when the Lord began to reveale his mercy to me in my conversion , then he gave me eye to understand it in its native and proper compasse . The Apostle was never quite without the Law ( being an Hebrew , and bred up at thefeet of Gamali●…l ) therefore the difference betweene being without the Law , and the comming of the Law , must be onely in modo exhibendi ; before he had it in the letter , but after it came in its owne spirituall shape . And there is some emphasis in the word ca●…e , denoting a vital , moving ▪ penetrative power , which the Law had by the spirit of life , and which before it had not as it was a Dead letter . Secondly , wee must note the opposition betweene the two estates of Saint Paul. In the first he was Alive , and that in two respects . A live in his performances , able as he conceiv'd to performe the righteousnesse of the law without bla●…e Phil. 3. 6. A live in his Presumptions , mispersuasions , selfe-justifications , conceits of righteousnesse , and salvation . Act. 26. 9. Phil. 3. 7. In the second estate Sinne revived , I found that that was but a sopor , a benumdnesse , which was in my apprehension a death of sinne : and I died , had experience of the falsenesse and miseries of my presumptions . The life of sinne and the life of a sinner are like the ballances of a paire of scoles , when one goes up the other must fall downe , when sinne lives , the man must dye ; man and sinne are like M●…entius his couples , they are never both alive together . Many excellent points , and of great consequence to the spirits of men would rise out of these words thus unfolded : as , First , that a man may have the Law in the Church wherein he lives in the letter of it , and yet bee without the Law in the power and spirit of it by ignorance , misconstructions , false glosses , and perverse wrestings of it ; as a covetous man may have the possession of monie , and yet be without the vse and comforts of it . 2. Cor. 3. 6. 2. P●…t . 3. 16. Matth. 5. 21. 22. 27. 28. 31. 32. 33. 38. Which should teach us to beware of Ignorance ; It makes the things which wee have unusefull to us . If any man have the Law indeed hee will labour First to have more acquaintance with it , and with God by it . The more the Saints know of God and his will , the neere●… communion doe they desire to have with him . Wee see this heavenly affection in Iacob . Gen. 32. 26. 29. Gen. 49. 18. in Moses . Exod. 33. 12. 18. in David . Psal 119. 18. 125. in the Spouse Cant. 1. 2. in Manoah . Iud. 13. 17. in Paul. 2. Cor. 5. 2. Phil. 3. 13. 14. As the Queene of She ba when shee had heard of the glory of Salomon was not content till she came to see it ; or as Absolom being restor'd from banishment , and tasting some of his Fathers love , was impatient till he might see his face ; so the Saints , having something of Gods will and mercy revealed to them , are very importunate to enjoy more . Secondly , to be more conformable unto it , to Iudge and measure himselfe the oftner by it . Psal. 119. 11. The law is utterly in vaine , no dignity , no benefit nor priviledge to a people by it , if it be not obeyed . Thirdly , to love and praise God for his goodnesse in it . Ioh. 14. 21. Secondly , ignorance of the true meaning of the Law , and resting upon false grounds doth naturally beget these two things . First , blinde zeale , much active and in appearance unblameable devotion . As it did here , and elsewhere in Saint Paul , Phil. 3. 6. Act. 22. 3. in the honourable women , Act. 13. 50. in the Pharises , Matth. 23. 15. in false brethren , Col. 2. 23. in the Iewes , that submitted not themselves to the righteousnesse of God. Rom. 10. 2. 3. In the papists in their contentions for trash , rigorous observation of their owne traditions , out-sides , and superinducements upon the pretious foundation . Secondly , strong mis-perswasions and selfe-justifications , dependant upon our workes , and rigid endeavors for salvation at the last , Hos. 12. 8. Esai . 48. 1. 2. 58. 2. 7. Amos 5. 18. 21. 25. Mic. 3. 11. 12. Zech. 7. 3. 4. 5. 6. Hos. 8. 2. 3. Luk. 18. 11. 12. unregenerat men are often secure men , making principles and premises of their owne to build the conclusions of their Salvation upon . But beware of it . It is a desperate hazard to put eternity upon an adventure , to trust in God upon other termes then himselfe hath proposed to be trusted in , to lay claime to mercy without any writings , or seales , or witnesses , or patents , or acquittance from sinne , to have the evidences of hell , and yet the presumptions of heaven , to be weary of one sabbath here , and yet presume upon the expectation of an eternity which shall be nothing else but sabbath . In the Civill Law , Testes domestici , Houshold witnesses ( who might in reason be presum'd parties ) are invalid and uneffectuall . Surely in matters of Salvation if a man have no witnesse but his owne spirit , misinform'd by wrong rules , seduc'd by the subtilties of Satan , and the deceite of his owne wicked heart , carried away with the course of the world , and the common prejudices and presumptions of foolish men , they will all faile him when it shall be too late ; God will measure men by his owne line , and righteousnesse by his owne plummet , and then shall the Haile sweepe away the refuge of lies , and waters over-flow the hiding place of those men that made a covenant with death . Secondly , beware of proud resolutions , selfe love , reservations , wit , distinctions , evasions to escape the word ; these are but the weapons of lust , but the exaltations of a fleshly minde ; but submit to the word , receive it with meekenesse , be willing to count that sense of scripture truest which most restraineth thy corrupt humors , and crosseth the imaginations of thy fleshly reason . Our owne weapons must be render'd up before the sword of the spirit , which is the word of God , will be on our side ; Love of lusts and pride of heart can never consist with obedience to the word . Nehem. 9. 16. Ier. 13. 17. 43. 2. Thirdly , converting and saving knowledge is not of our owne fetching in or gathering , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Doctrine that comes unto us , and is brought by that sacred blast of the spirit which bloweth where he lifteth . We doe not first come and are then taught , but first we are taught and then we Come . Ioh. 6. 45. Esai . 55. 5. 65. 1. we must take heed of attributing to our selves , boasting of our owne sufficiencies , congtuities , preparations , concurrencies , contributions unto the word in the saving of us ; Grace must prevent , follow , assist us , preoperate and cooperate , Christ must be All in All , the Author and the Finisher of our faith ; of our selves we can doe nothing but disable our selves , resist the spirit , and pull downe whatever the word doth build up within us . Ever therefore in humility waite at the poole where the spirit stirres , Give that honour to Gods ordinances as when hee bids thee doe no great thing , but onely wash and be cleane , heare and beleeve , beleeve and be saved , not stoutly to cast his Law behinde thy backe , but to humble thy selfe to walke with thy God , and to see his name and power in the voyce which cryes unto thee . Fourthly , though sinne seeme dead to secure , civill , morall , superstitiously zealous men , in regard of any present sense or sting , yet all that while it is alive in them , and will certainely , when the booke shall be opened , either in the ministry of the word to conversion , or in the last judgement to condemnation , reviue againe . All these points are very naturall to the Text , but I should be too long a stranger to the course I intend if I should insist on them . I returne therefore to the maine purpose . Here is the state of sinne , sinne revived ; the Guilt of sinne , I died ; the Conviction of it by the spirit bringing the spirituall sense of the Commandement , and writing it in the heart of a man , and so pulling him away from his owne Conclusions . The Doctrines then which I shall insist on are these two . First , the spirit by the Commandement convinceth a man to be in the state of sinne . Secondly , the spirit by the Commandement convinceth a man to be in the state of death because of sinne . To convince a man that he is in the state of sinne is To make a man so to set to his owne seale and serious acknowledgement to this truth That he is a sinner , as that withall he shall feele within himselfe the qualitie of that estate , and in humility and selfe-abhorrencie conclude against himselfe all the naughtinesse and loathsome influences which are proper to kindle and catch in his nature and person by reason of that estate : and so not in expression onely but in experience , not in word but in truth , not out of feare but out of loathing , not out of constraint but most willingly , not out of formality but out of humility , not according to the generall voyce but out of a serious scrutinie and selfe examination , loade and charge himselfe with all the noisomenesse and venome , with all the dirt and garbage , with all the malignitie and frowardnesse that his nature and person doe abound withall even as the waves of the sea with mire and dirt ; and thereupon justifie almighty God , when he doth charge him with all this , yea if he should condemne him for it . Now we are to shew two things . First , that a meere naturall light will never thus farre convince a man. Secondly , that the spirit by the Commandement doth . Some things nature is sufficient to teach , God may be felt and found out in some fence by those that ignorantly worship him . Nature doth convince men that they are not so good as they should be , the Law is written in the hearts of those that know nothing of the letter of it ; Idlenesse , beastiality , lying , luxury the Cretian poet could condemne in his owne countrey-men ; Drinking of healths ad plenoscalices , by measure and constraint , condemn'd by Law of a heathen prince , and that in his luxurie . Long haire condemn'd by the dictate of nature and right reason , and the reason why so many men , and whole nations notwithstanding use it , is given by Saint Hierome , Quia à natura deciderunt , sicut multis alijs rebus comprobatur . And indeede as Tertullian saith of womens long haire , that it is , Humilitatis suae sarcina , the burden as it were of their Humility , so by the warrant of that proportion which Saint Paul allowes , 1. Cor. 11. 14. 15. We may call mens long haire Superbiae suae sarcinam , nothing but a clogge of pride . Saint Austin hath written three whole chapters together against this sinfull custome of nourishing haire , which hee saith is expressely against the precept of the Apostle , whom to vnderstand otherwise then the very letter sounds , is to wrest the manifest words of the Apostle unto a perverse construction . But to returne , these Remnants of nature in the hearts of men are but like the blazes and glimmerings of a candle in the socket , there is much darknes mingled with them . Nature cannot throughly convince . 1. Because it doth not carry a man to the Roote , Adams sinne , concupiscence , and the corrupted seeds of a fleshly minde , reason , conscience , will , &c. Meere nature will never Teach a man to feele the waight and curse of a sinne committed aboue five thousand yeeres before himselfe was borne , to feele the spirits of sinne running in his bloud and sprouting out of his nature into his life , one uncleane thing out of another , to mourne for that filthinesse which he contracted in his conception , Saint Paul professeth that this could not bee learned without the Law. 2. Because it doth not carry a man to the Rule , which is the written Law , in that mighty widenesse which the Prophet David found in it . Nature cannot looke upon so bright a thing but through vailes and glosses of its owne . Evill hateth the light , neither commeth to the light , cannot endure a through scrutinie and ransacking left it should be reproved . When a man lookes on the Law through the mist of his owne ●…usts he cannot but wrest and torture it to his owne way , Saint Peter gives two reasons of it , because such men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Pet. 3. 16. 1. Vnlearned men , namely in the mysterie of Godlinesse , have not been taught of God what the truth is in Iesus ; till that time a man will never put off his lusts , but defend them , and rather make crooked the rule , coine distinctions and evasions upon the law it selfe , then judge himselfe and give glory to God. 2. Fickle , unstable men , men apt to be tossed up and downe like empty clouds with every blast , never rooted nor grounded in the love of the truth , unstedfast in the Covenant of God , that * lay not hold on it , and are therefore altogether undisposed to * Continue or hold fast the truth . A man in his lusts is like a man in a disease , not long well in one way , but is ever given to changes and experiments , and as he changeth , so doth he ever new shape the scripture and dragge it downe to the patronage of his owne wayes . So that the Law in a wicked mans heart is like a candle in a foule lanterne , or as a straight oare in troubled water , or the shining of light through a color'd glasse , wried and chang'd into the image of the corrupted minde wherein it lies . The Law in it selfe is a Perfect , b right , c pure , d sure and faithfull , e holy , just , and spirituall , f lively and operative , and men by nature are unlike all this , g degenerate and h crooked , i wavering and unfaithfull , k deceiving and being deceived , l unholy , carnall and impure , m fleshly minded , n dead and reprobate to every good worke . Such a great disproportion is there betweene Nature and the Law. 3. Because it doth not Drive us out of our selves for a Remedie ; The sublimest philosophie that ever was did never teach a man to denie himselfe , but to build up his house with the old ruines , to fetch stones and materials out of the wonted quarrie . o Humiliation , p confusion , q shame , r selfe-abhorrencie , s to be vile in a mans owne eyes , t to be nothing within himselfe , to be willing to u owne the vengeance of almighty God , and to x judge our selves , to y justifie him that may condemne us , and be witnesses against our selves , are vertues knowne only in the booke of God , and which the learnedest Philosophers would have esteemed both irrational and pusillanimous things . 4. Because naturall z judgement is so throughly distorted and infatuated , as to * count evill good and good evill , light darkenesse and darkenesse light : to a perswade a man that he is in a right way when the end thereof will be theissues of death , that he is b Rich and in need of nothing , when in the meane time he is miserable , poore , blinde and naked ; c Platoes community , d Aristotles Vrbanitie and magnanimity , e Ciceroes blinding the eyes of the Iudges , f and his officious dissimulation and compliancie , the Stoicks apathie g and officious lies that so much admired h stoutnesse , or rather sullennesse of those rigid Heathen that puld out their owne eyes that they mighy bee chaste , and kild themselves to be rid of evill times , nay more , i the Pharisies strictnesse , the zeale and unblameablenesse of Paul , the devotions of obstinate Iewes , k all the strength of civill , morall , formall shewes and expressions of goodnesse , though specious in the eyes of men , yet in the eyes of God that seeth not as manseeth , they are all but sinfull and filthy , losse and dung . Lastly , because nature in particular men never knew , nor had experience of a better estate , and therefore must needs bee ignorant of that full Image in which it was created , and unto which it ought still to be conformable . As a man borne in a dungeon is unable to conceive the state of a Palace , as the Childe of a Noble man stolne away , and brought up by some lewd Begger , cannot conceive , or suspect the honour of his blood : so utterly unable is corrupted nature , that hath bin borne in a wombe of ignorance , bred in a hell of uncleannesse , enthrall'd from the beginning to the prince of darkenesse , to conceive , or convince a man of that most holy and pure condition in which hee was created , the least deviation where-from is sinne unto him . Now then since Nature cannot thus convince , the spirit in the Commandement must . We have no inward principle but these two . We grant there is a difference to be made betweene the illumination and Renovation of the spirit ; men may be illightned , and yet not sanctified ; as a false Starre , or an ignis fatuus may have light without influence or heate : yet withall it is certaine too , that it is impossible to know sinne in that hatefulnesse which is in it , with such a knowledge as begets hatred and detestation of it , or to know divine things with such a knowledge a●… is commensurate to them , such as in their spirituall and immediate purity they are apt to beget , but that knowledge must worke admiration , delight , love , endeavours of conformity unto so heavenly truths . No comprehension of things divine without love . Ephes. 3. 17. 18. the reason why God gives men over to strong delusions , to beleeve lyes , is because they did not receive the love of the truth that they might be saved . 2. Thes. 2. 10. 11. This conviction then of sinne the spirit worketh : First , by revealing the Rule : Secondly , by opening the condition of the state of sinne : Thirdly , by giving a heart experimentally and reflexively to understand all , or by shaping and framing the heart to the Word , and so mingling them both together . The Apostle saith , that By the Commandement sinne revived . By the life of sinne I understand the strength of it , and that is twofold : A strength to condemne , and a strength to operate , or worke in a man obedience to it selfe : a strength to hold a man fast , and to carry him its owne way . Sin is a body , and hath earthly members , Col. 3. 4. which are very active & vigorous ; the Apostle speaketh of a holding propertie which it hath , Rom. 7. 6. and this strength hath the sinewes of all strength in it ; It is a Lord , and so it hath the strength of power to command , and it is a husband , and so it hath the strength of love to perswade and prevaile . First , it is a Lord and Master , in which respect it hath these tyes upon us : First , a Covenant , there is a virtuall bargaine betweene lust and a sinner , Esay 28. 15. we make promise of serving , and obeying sinne , Ioh. 8. 34. Rom. 6. 16. and that returneth unto us the wages of iniquitie , and the pleasures of sinne , 2. Pet. 2. 15. Heb. 11. 25. Secondly , love unto it , as unto a bountifull and beneficiall Lord. Sinne exerciseth authority over us , and yet we account it our benefactor , Hos 2. 5. 12. 13. Iob 20. 12. 13. Thirdly , an easie service , the worke of sinne is naturall , the instruments all ready at hand , the helpers and fellow-servants many to teach , to encourage , to hasten , and lead on in the broad way . Fourthly , in sinne it selfe there is a great strength to enforce men to its service : First , it is edg'd with malice against the soule , arm'd with weapons to fight against it , and enmity is a great Whetstone to valour . Secondly , it is attended with fleshly wisedome , suppported with stratagems and deceits , hastened and set on by the assistance of Satan and the world , Eph. 4. 22 Heb. 3. 13. Thirdly , it hath a Iudicature and regiment in the heart , it governes by a Law , it f●…nds forth lusts axnd temptations like so many edicts into the soule ; and when we object the Law of God against the service that is requir'd , then as that Persian King , who could not find out a Law to warrant the particular which hee would have done , found out another , That hee might doe what hee would ; so sinne when it hath no reason to alleage , yet it hath Selfe-will , that is , all Lawes in one , Gen. 49. 6. 2. Pet. 2. 10. Rom. 7. 23. In one word , the strong man is furnished with a whole Armour . Secondly , sinne is a Husband , Rom. 7. 1. 5. and so it hath the power of love , which the wise Man saith , is as strong as death , that will have no deniall when it comes . S. Paul tels vs , there is a constraining power in love , 2. Cor. 5. 14. Who stronger then Sampson , and who weaker then a woman ? yet by love she overcame him , whom all the Philistimes were unable to deale with . Now as betweene a man and a strumpet , so betweene lust and the heart , there are first certaine cursed dalliances and treaties , by alluring temptations , the heart is drawne away from the sight of God and his Law , and enticed and then followes the accomplishment of uncleannesse . Iam. 1. 14. 15. This in the generall is that life or strength of sinne here spoken of . Wee are next to observe , that the ground of all this is the Law : The sting of Death is sinne , and the strength of sinne is the Law , 1. Cor. 15. 56 1. Ioh. ●… . 4. from the Law it is , that sinne hath both strength to condemne , and to command us , or have dominion over us , Rom. 6. 14. Now the Law gives life or strength to sin three wayes : First , by the curse and obligation of it , binding the soule with the guilt of sin unto the Iudgement of the great Day . Every sinner hath the sentence past upon him already , and in part executed ; He that beleeveth not is condemned already , the wrath of God abideth on him . All men come into the world with the wrath of God like a talent of lead upon their soule , and it may all be pour'd out within one houre upon them , there is but a span betweene them and judgement . In which interim , First , the Law a stops the mouth of a sinner , b Shuts him in , and c holds him fast under the guilt of his sinne . Secondly , it passeth d sentence upon his soule , sealing the assurance of condemnation and wrath to come . Thirdly , it beginneth even e to put that sentence in execution , with the f spirit of bondage and of g feare , shaking the conscience , wounding the spirit , and scorching the heart with the pre-apprehensions of Hell , making the soule see some portion of that tempest which hangeth over it , rising out of that sea of sinne which is in his life and nature ( as the h Prophets servant did the Cloud ) and so terrifying the soule with a certaine i fearefull expectation of Iudgement . Thus the Law strengthens sinne , by putting into it a condemning power . Secondly , by the Irritation of the Law. Sin tooke occasion , saith the Apostle , by the Law , & so by the commandement became exceeding sinnefull . Rom. 7. 8. when lust finds it selfe universally restrain'd meets with Death and Hell at every turne , can have no subterfuge nor evasion from the rigor and inexorablenesse of the Law ; then like a River that is stopt , it riseth , and fomes , and rebels against the Law of the minde , and fetcheth in all its force and opposition to rescue it selfe from that sword which heweth it in pieces . And thus the Law is said to strengthen sinne , not perse , out of the Intention of the Law , but by Accident , antiperistasis , exciting ▪ and provoking that strength which was in sinne before , though undiscern'd , and lesse operative ▪ For as the presence of an enemie doth actuate , and call forth that malice which lay habitually in the heart before : so the purity of the Law presenting it selfe to concupisence in every one of those fundamentall obliquities wherein it lay before undisturb'd , and way ▪ laying the lust of the heart , that it may have no passage , doth provoke that habituall fiercenesse and rebellion which was in it before , to lay about on all sides for its owne safety . Thirdly , by the conviction and manifestation of the Law ; laying open the widenesse of sinne to the conscience . Man naturally is full of pride and selfe-love , apt to thinke well of his spirituall estate upon presumptions and principles of his owne ; and though many professe to expect salvation frō Christ only , yet in as much as they will be in Christ no way but their owne , that shewes that still they rest in themselves for salvation . This is that deceite , and Guile of spirit , which the scripture mentions , which makes the way of a foole right in his owne eyes . The Philosopher tells us of a Sea , wherein , by the hollownesse of the earth under it , or some whirling and attractive propertie that sucks the vessell into it , ships use to be cast away . in the mid'st of a calme : even so many mens soules doe gently perish in the mid'st of their owne securities and presumptions . As the fish Polypus changeth himselfe into the colour of the Rock , and then devoures those that come thither for shelter : so doe men shape their mis-perswasions into a forme of Christ and faith in him , and destroy themselves . How many men rest in pharisaicall generalities , plod on in their owne civilities , moralities , externall Iustice , and unblameablenesse , account any thing indiscretion and unnecessary strictnes that exceeds their owne modell ; every man in Hell that is worse then themselves ( I am not as this Publican ) and others that are better , but in a fooles paradise ? and all this out of ignorance of the Law. This here was the Apostles Case , when he lived after the strictest sect of the Pharisies ▪ sin was dead , he esteemed himself blamelesse : but when the Commandement came , discoverd its owne spiritualnes , & the carnalnesse of all his performances ; remou'd his curtald glosses , and presumptuous prejudices ; opened the inordinatenes of natural concupiscence , shewd how the lest atome doth spot the soule the smallest omission qualifie for hel , make the conscience see those infinite sparkles and swarmes of lust that rise out of the hart , and that God is all eye to see , and all fire to consume every unclean thing , that the smallest sins that are , require the pretiousest of Christs blood to expiate and wash them out ; then he began to be co●…vinc'd that he was all this while under the Hold of Sinne , that his conscience was yet under the paw of the Lyon ; as the Serpent that was dead in snow , was reviu'd at the fire ; so sinne that seemes dead when it lies hid under the ignorances and misperswasions of a secure heart , when either the Word of God ( which the Prophet calls fire ) or the last Iudgement ) shall open it unto the conscience , it will undoubtedly revive againe , and make a man finde himselfe in the mouth of Death . Thus wee see , that unto the Law belongs the Conviction of sinne , and that in the whole compasse of evill that is in it . Three hatefull evils are in sinne , Aberration from Gods Image , obnoxiousnesse to his wrath , and rejection from his presence . Staine , Guilt , and miserie ( which is the product or issue of the two former ) . Now , as wee say , Rectum est sui index & obliqui , The Law is such a Rule as can measure and set forth all this evill ; Ir is Holy , Iust , and Good. Rom. 7. 12. Holy , fit to conforme us to the image of God , Iust , fit to arme vs against the wrath of God , and Good , fit to present us unto the presence and fruition of God. According unto this blessed and complete patterne was man created ; An universall rectitude in his nature , all parts in tune , all members in joynt : light and beauty in his minde , conformity in his will , subordination and subjection in his appetites , serviceablenesse in his body , peace and happinesse in his whole being . But man , being exactly sensible of the excellency of his estate , gave an easie ●…are to that first temptation which layd before him a hope and project of improving it : and so beleeving Satans lye , and embracing a shadow , he fell from the substance which before he had , and contracted the hellish and horrid image of that Tempter which had thus deceiv'd him . Having thus consider'd in the generall how the Law may be said to quicken or revive sinne , by the obligation , Irritation , and Conviction of it : Wee will in the next place looke into the life of those particular species or ●…ankes of sinne which the spirit in the Commandement doth convince men of . Wherein I shall insist at large onely upon that sinne which is the subject of this whole Chapter , and ( if not solely ) yet principally aim'd at by the Apostle in my Text , namely those evils which lye folded up in our originall concupiscence . Here then first the Spirit by the Law entiseth vs to Adams Sinne , as a derivation from the root to the branches ; As poison is carried from the fountaine to the Cisterne , as the children of traytors have their blood ●…ainted with their Fathers treason , and the children of bondslaves are under their parents condition . We were a all one in Adam , and with him ; In him legally in regard of the b stipulation and covenant between God and him , we were in him parties in that covenāt , had interest in the mercy , & were liable to the curse which belonged to the breach of that Covenant ; and in him naturally , and therefore unavoidably subject to all that bondage and burden which the humane nature contracted in his fall . And though there be risen up a c sect of men , who deny the sinne of Adam to be our sinne or any way so by God accounted , and to us imputed , yet certaine it is that before that arch-heretick Pelagius , and his disciple Caelestius did vex the Churches , never any man denied the guilt of Adams sinne ( and guilt is inseparable from the sinne it selfe , being a proper passion of it ) to belong to all his posterity . This then is the first charge of the spirit upon us , participation with Adam in his sinne . And in as much as that Commandement unto Adam was the d primitive Law , so justly required , e so easily observed , therefore exceeding great must needs be the Transgression of it . Pride , Ambition , Rebellion , Infidelity , Ingratitude , Idolatry , Concupissence , ●…heft , Apostacy , unnaturall Affection , Violation of covenant , and an universall renunciation of Gods mercy promised ; these & the like were those wofull ingredients which compounded that sinne , in the committing wherof wee all were sharers , because Adams person was the Fountaine of ours , and Adams a Will the Representative of ours . The second charge is touching universall corruption which hath in it Two great evils . First , A generall defect of all righteousnesse and holinesse in which wee were at first created ; and secondly , an inherent b Deordination , pravitie , evill disposition , disease , propension to all mischiefe , Antipathy and aversation from all good , which the Scripture calls the c flesh the d wisdome of the flesh , the e body of sinne , f earthly members , the g Law of the members , h the workes of the Divell , i the lusts of the Divell , the k Hell that sets the whole course of nature on fire . And this is an evill , of the through malignity whereof no man can be so sensibly and distinctly convinc'd , as in the evidence of that conviction to cry out against it with such strange , strong and bitter complaints l as Saint Paul doth till his m understanding be by Christ opened to understand the n Spiritualnesse , o penetration , and p compasse of that holy Law , which measureth the q very bottome of every action , and condemneth as well the r originals as the acts of sinne . And hence it is that s many men pleade for this sinne , as onely an evill of nature rather troublesome then sinnefull . That concupiscence was not contracted by nature de novo in the fall , but that it is annexed to nature by the Law of Creation , that it belongeth to the constitution and condition of a sensitive Creature , and that the bridle of originall and supernaturall Ri●…hteousnesse being remou'd , the Rebellion of the fleshly against the spirituall , that is , as these men most ignorantly affirme , of the sensuall against the reasonable part which was by that before suspended , did discover it selfe . It will not bee therefore a misse to open unto you what it is to be in the State of originall sinn●… , and what evils they are which the Commandement doth so discover in that sinne , as thereby to make a man feele the burden of his owne nature , smell the sinke and stinch of his owne bosome , and so ( as the Prophet speakes ) abhorre himselfe , and never open his mouth any more , either proudly to justifie himselfe , or foolishly to charge God ; but to admire and adore that mercy which is pleas'd to save , and that power which is able to cure so leprous and uncleane a thing . First , consider the universalitie of this sinne , and that manifold . Vnivers●…litie of Times : from Adam to Mos●…s , even when the Law of Creation was much defaced , and they that sinned did not sinne after the similitude of Adam , against the cleare Revelation of Gods pure and holy will. For that I take to be the meaning of the Apostle in those words , Untill the Law sinne was in the world ; but sinne is not imputed where there is no Law. Though the Law seemed quite extinct betweene Adam and t u Moses in the wicked of the world , and with it sinne , because sinne hath no strength where there is no Law ; though men had not any such legible Characters of Gods will in their nature as Adam had at first , and therefore did not sinne after the similitude of his prevarication ; yet even from Adam to Moses did sinne reigne over all them , even the sinne of Adam , and that lust which that sinne contracted . And if sinne reigned from Adam to Moses ▪ in that time of ignorance , when the Law of not lusting was quite extinct out of the minds of men , much more from Moses after ; for the Law entred by Moses that sin might abound , that is , That that concupiscence which reigned without conviction before , during the ignorance of the originall implanted Law , might by the new edition and publication of that Law be knowne to be sinfull , and thereby become more exceeding sinful to those who should be thus convinced of it : that so the exceeding sinfulnesse of sinne might serve both the sooner to compell men to come to Christ , and the Grace of Christ might thereby appeare to be more exceeding gratious : for the Law was reviv'd , and promulgated anew meerely with relation to Christ and the Gospell ; and therefore the Apostle saith , It was added and ordained by Angels in the Hand of a Mediator , or by the ministery of a Mediator . Where there are three reasons to shew Gods Evangelicall purpose in the publication of the Law anew . First , it was not published alone , but as an Additament , with relation to the Evangelicall promise which was before made . Secondly , the service of Angels , or Messengers ; which shewes , that in the Law God did send from Heaven anew to instruct men , and therein to take care of them , and prepare them for salvation ; for Angels minister for this purpose , that men might be heires of salvation . Thirdly , the ministry of a Mediator , namely , Moses , who was Mediator in the Law , with reference whereunto Christ is cald Mediator of a better Covenant , and was faithfull as Moses . Now where there is a Mediator appointed , therein God declares his purpose to enter anew into a treaty with men , and to bring them to termes of agreement and reconciliation with him . Men were rebels against God , held under the sentence of death and vengeance ; they are in darkenesse , know not whither they goe , are well pleasde with their owne estate , give no heed to any that would call them out . For this reason , because God is willing to pull mē out of the fire , he sends first Moses armed with thunder , and brightnesse , which can not be endur'd ( for the shining of Moses his face , which the people could not abide , denotes the exceeding purity and brightnesse of the Law , which no sinner is able with peace to looke on ) and he shews them whither they are hastning , namely to eternall death , and like the Angell that met Balaam in a narrow roome shuts them in , that either they must turne backe againe , or else bee destroyed : and in this fright , and anguish , Christ , the mediator of a better covenant , presents himselfe , as a Sanctuary and refuge from the condemnation of the Law. Secondly , there is universalitie of men , and in men universality of parts , All men , and every part of man shut up under the guilt and power of this sinne . Both these the Apostle proves at large , Iewes , Gentiles , all under sinne , none righteous , no not one , all gone out of the way , altogether become unprofitable , none that doth good , no not one ; Every mouth must be stopped , all the world must be guilty before God , all have sinned and come short or are destitute of his glory . God hath concluded all in unbeliefe , the Scripture hath shut up all under sinne ; this shewes the universality of persons . The Apostle adds , Their throate is an open sep●…lcher , with their tongues they have used deceit , the poyson of aspes is under their lips , their mouth full of cursing and bitternesse , their feete swift to shed bloud , destruction and unhappinesse are in their wayes , and the way of peace they have not knowne , there is no feare of God before their eyes , these particulars are enough to make up an Induction , and so to inferre a universalitie of Parts . Every purpose , desire , Imagination , incomplete and inchoate notion , every figment , so the word properly signifies ( with reference whereunto the Apostle , as I conceive , cals sinne The creature of the Heart , and our Saviour , the Issue of the Heart ) is evill , onely evill , continually evill . Originall sinne is an entire body , an old man ( which word noteth not the impotencie or defects , but the maturity , wisedome , cunning , covetousnesse , full growth of that sinne in us ; ) and in this man , every member is earthly , sensuall , and divelish . As there is chaffe about every corne in a field , saltnesse in every drop of the sea , bitternesse in every branch of wormewood , so is ehere sinne in every faculty of man. First , looke into the minde : you shall finde it full of vanitie , wasting and wearying it selfe in childish , impertinent , unprofitable notions . Full of ignorance and darknesse , no man knoweth , nay no man hath so much knowledge as to enquire or seeke after God in that way where he will bee found ; nay more , when God breakes in upon the minde by some notable testimonie from his Creatures , Iudgements , or providence , yet they like it not , they hold it downe , they reduce themselves backe againe to foolish hearts , to reprobate and undiscerning mindes , as naturally as hot water returnes to its former coldnesse . Full of Curiositie , Rash unprofitable enquiries , foolish and unlearned questions profane bablings , strife of words perverse disputes , all the fruits of corrupt and rotten mindes . Full of Pride and contradiction against the Truth oppositions of science , that is , setting up of philosophy and vaine deceit , Imaginations , thoughts , fleshly reasonings against the spirit and truth which is in Iesus . Full of domesticall Principles , fleshlie wisedome , humane Inventions contrivances , super-inducements upon the pretious foundation , of rules and methods of its owne to serve God and come to happinesse . Full of Inconsistency and roving , swarmes of empty and foolish thoughts , slipperinesse , and unstablenesse in all good motions . Secondly , looke into the Conscience , you shall finde it full of Insensiblenesse , the Apostle saith of the Gentiles , That they were past feeling , and of the Apostates in the latter times , that they had their consciences seared with a hot iron , which things though they be spoken of an Habituall , and acqui●…'d hardnesse which growes upon men by a custome of sinne , yet wee are to note that it is originally in the Conscience at first , and doth not so much come unto it , as grow out of it . As that branch which at first shooting out is flexible and tender growes at last even by it owne disposition into a hard and stubbo●…e bow , as those parts of the naile next the flesh which are at first softer then the rest , yet doe of themselves grow to that hardnesse which is in the rest ; so the consciences of children have the seedes of that insensibility in them , which makes them at last dea●…e to every charme , and secure against all the thunder that is threatned against them . Full of Impurity and disobedience , dead , rotten , unsavorie workes . Full of false and absurd excusations , and accusations , fearing where there is no cause of feare , and acquitting where there is great cause of feare as Saint Pauls here did . Looke into the Heart , and you shall finde a very He●… of uncleannesse . Full of deepe and unsearchable deceit and wickednesse . Full of hardnesse , no sinnes , no judgements , no mercies , no allurements ▪ no hopes , no feares , no promises , no instructions able to startle , to awaken , to melt , or shape it to a better image , without the immediate omnipotency of that God which melts the mountaines , and turnes stones into sonnes of Abraham . Full of Impenitencie , not led by the very patience and long-suffering of God , no●… allured by the Invitations and entea●…ies of God to returne to him , not perswaded by the fruitlesnesse and emptinesse of all sinnefull lusts to forsake them . Full of ●…llr it is bound up , riveted fast into the heart of a 〈◊〉 , and there from childish folly growes up to wise and sober folly , ( as I may so speake ) till the heart bee changed into a cell of darknesse . Full of madnesse , and ●…age , in ●…dnen is in the hearts of men while they lieu , all the creatures in the world are not able to cure it . Full of Infidelity . A Heart that departs from God , undervalews his pretious promises , & mistrusts his power . In one word ful of all pollution and uncleannesse , that Forge where all sins are framed in secret intents , desires , purposes , lusts , and from whence it springeth forth into the life , the flames of it breaking out into the tongue , and into every other member in adulteries , murthers , thefts , blasphemies , and every wicked word and worke . Looke into the will , and you shall finde it , First , full of Disability unto any good , It cannot hearken , nor be subject unto the law of God. But there may be weaknesse where yet there is a good will and affection ; not so here , it is Secondly , full of loathing and aversation , It cannot endure to heare or see any thing that is good , casts it behind the back , and turnes away the shoulder from it . But there may be a particular nausea or lothing of a thing out of some distemper and not out of antipathy : a man may loath the sight of that in a disease , which at another time he loves . But the will doth not sometimes loath , and sometimes love , but Thirdly , it is full of enmity against that which is good , It lookes upon it as a base thing and so it a scornes it , and it lookes on it as an adverse thing , and so sets up resolutions to b withstand it , and it looks upon it as an unprofitable thing and so c slights and neglects it . But enmity is seldome so rooted , but that it may bee overcome , and a reconciliation wrought ; not so here , the fleshly will may be crucified , it will never be reconcil'd ; for Fourthly , it is full of 〈◊〉 , and d contrariety , which is a Twisted enmity ( as I may so speake ) which cannot be broken . One contrarie may expell another , but it can never reconcile it . The flesh will never give over the combate , nor forbeare its owne contumacie and resolutions to persist in evill . Looke into the memorie , and you shall finde it very unfaithfull to retaine good , very tenacious to hold anyevill ; It is like a c leaking vessell , le ts out all that is pure , and retaines nothing but mud and dregs . The Lord made great promises to the people of Israel to bring them into the holy land , began to fulfill them , in wonders , in terrible wonders , in mercies , in multitudes of mercies ( and nothing fo fit to make impressions on the memorie as promises , miracles , and multiplied deliverances ) and yet as if they meant to contend with God , which should be the greatest , the wonder of his goodnesse or the wonder of their unthankfulnes , all this was not long a wearing out , for it is said , They did soone forget it all . Look into the whole man , and you shall finde him full of perturbation and disorder . A man cannot trust any member he hath alone , without Iobs covenant , without Davids bradle to keepe it in . If thou hast occasion to use thine eye , take heed unto it , It is full of the seeds of adultery , pride , envie , wrath , covetousnesse , there are Lusts of the eye . If to use thy tongue , Trust it not alone , set a dore before thy lips , there is a Hell within thee that can set it all on fire , that can fill it with rotten and stinking communication , there is blasphemy , persecution , theft , murther , adultery , curses , revilings , clamors , bitternesse , crimson and hellish , fierie and brimstone abominations in that little member , able to set the whole frame of nature on fire about the eares of ungodly men . If to use thy hands or feete , looke unto them , there are seeds of more sins , theft , bribery , murther , adultery ( what not ? ) then there are joynts or sinewes in those members . If to use thine eare , be slow to hear , take heed how you heare , it is easily open to vanitie , lies , slanders , calumniations , false doctrines , trashie and emptie doctrines . Thus all over we finde a Body of sinne ; And which is yet more strange , this sinnefulnesse cleaves not to our members onely , but runnes over with a prodigious exuberancie into our very excrements , and adjacents . Absolom proud of his haire , Iezabel proud of her paint , Herod proud of his robes ; and though the word be●… a sword and a fire , yet it cannot cut of no●… melt away any of this pride , till Absoloms haire become his halter , till Iezabels paint be washed of with her owne blood , and vermin make the robes of Herod baser then a menstruous cloath , or a beggers rags . Thus we see how universala corruption originall sinne is ; Therefore in Scripture the whole man is called flesh , because in carnall works we worke secundum hominem , when wee are carnall wee walke as men , as our Saviour , saith of the Divell when hee speaketh a lie hee speaketh De suo , of his owne , according to his owne nature ; so when men walke after the flesh , they worke of their owne , they walke according to themselves . For of our selves we can doe nothing as the Apostle speakes but onely sinne , when wee doe any good it is by the grace of God , but lusts , which are the fountaine of evill , are all our owne , God gave the Heathen over to the lusts of their own hearts ; and every man is tempted when he is drawn away of his owne lust and enticed . So then wee are all over flesh ; The minde , a fleshly minde , the will a fleshly will , the affections and lust , all fleshly . So that as the Aposile saith of the Body , many members but one ' Body ; so we of originall sinne , many lusts but one body , therefore the Apostle ca●…s it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number sinne , upon which excellent is the observation of the Author of the booke De Duplici Martyrio among Saint Cyprians workes , plus est tollere peccatum quam peccata , It is more difficult to root out this sinning sinne , then to overcome many actuall . Secondly , consider the closenesse and adherency of this sinne . It cleaves as fast to our nature , as Blacknesse to the skinme of an Ethiopian , that cannot possibly bee washt off . As fast as Ivie to a wall ( it is the similitude of Epiphanius ) though a man may lop and shorten the branches , yet the rootes are so fastened to the joynts and intralls of the wall , that till the stones be puld all asunder , it will not be quite rooted out . As that house wherein there was a fretting and spreading Leprosie , though it might bee scrap'd round about , and much rubbish and corrupt materialls removed , yet the Leprosie did not cease , till the house with the stones , and timber , and morter of it was broken downe : so originall concupiscence cleaveth so close to our nature , that though we may bee much repair'd , yet corruption will not leave us , till our house be dissolved . As long as Corne is in the field , it will have refuse and chaffe about it ; as long as water remaines in the Sea , it will retaine it saltnesse , till it be defecated and clensed in its passage into the Land ; and so is it with the Church while it is in the world , it will have the body of sinne about it , it will bee beset with this Sinne. In the Apostle it is for this reason call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an encompassing sinne , a sinne that will not be cast off , that doth easily occupate and possesse all our members and faculties ; a man may as easily shake off the skin from his backe , or poure out his bowels out of his body , as rid himselfe of this evill inhabitant : It is an evill that is ever present with us , and dwelling in us . But it may be objected , Doth not the Apostle say , that by being baptized into Christ , or planted into the likenesse of his death , our old man is crucified , the body of sinne is destroyed , we are freed from sinne , as a woman is from a dead husband , we have put off the body of the sinnes of the flesh , by the Circumcision made without hands that is , by Baptisme and the Spirit ? Doth not the Apostle Saint Iohn say , He that is borne of God , that is , he that is Regenerate by Water and the Spirit . sinneth not , neither can sinne ? To this I answer in generall with the same Apostle , If we say wee have no sinne , we deceive our selves , and there is no truth in us . More particularly , wee must distingvish both of Death and of sinne . There is a twofold Death ; an Actuall , or Naturall Death , when the essentiall parts of a living Creature are taken asunder , and the whole dissolved : and a Virtuall or Legall Death ; when though the party bee naturally Alive , yet hee is Dead in Law , and that notes two things : First , a designation unto a certaine Death at hand , and ready to bee executed : Secondly , a disabilitie unto many purposes which lay before in the mans power ; as a man condemn'd , though hee have his life out of indulgence for a short space , yet hee is then set apart , and appointed for death , and in the very sentence disabled to order or dispose of any thing which was then his owne . When a woman is divorced for adultery from her husband , though she bee Alive naturally , yet Legally and to the purpose of marriage she is Dead to her husband , so that though shee should live in the same house , yet she should have nothing to doe with his bed or body . And thus the Apostle speaketh of sinfull Widowes , that they are Dead while they Live , 1. Tim. 5. 6. In sin likewise we may consider , The guilt of it whereby it makes us accursed ; and the dominion of it , wherewith it bringeth us into bondage : in these two principally consists the life and the strength of sinne , which it hath from the Law. Now by being baptized into Christ wee are delivered from the Law. Rom. 6. 14. Gal. 3. 25. First , from the covenant of the Law , Christ hath put an utter period to the Law quoad officium Iustificandi , hee is the end of the Law for righteousnesse . Wee are righteous now by Grace and Donation , not by nature , or operation : by the righteousnesse of God , not that whereby God is righteous , but that which God is pleased to give us , and stands in opposition to a mans owne righteousnesse , which is by working . Secondly , from the Rigor of the Law which requires perfect , and perpetuall obedience , Gal. 3. 10. Though the Gospell command holinesse , Matth. 5. 48. and promise it , Luk. 1. 74. and worke it in us , Tit. 2. 10. 11. yet when the Conscience is summon'd before God to bee justified or condemned , to resolve upon what it will stand to for its last triall ; there is so much mixture of sinne , that it dares trust none but Christs owne adequate performance of the Law : this is all the salvation , the maine charter and priviledge of the church . Wee are not therefore rigorously bound either to a full habituall holinesse in our persons , which is supplied by the merit of Christ , nor to a through actuall obedience in our services , which are covered with the Intercession of Christ. Wee are at the best full of weakenesse , many remnants of the old Adam hang about us , this is all the comfort of a man in Christ , that his desires are accepted , God regards the sincerity of his heart , and will spare his failings , even as a man spareth his Sonne that desires to please him , but comes short in his endeavours ; that he will not looke on the iniquitie of his holy things , but when he fals will pitty him , and take him up , and heale him , and teach him to goe ; thus wee are delivered from the rigour of the Law , which yet is thus to be understood ; That though wee bee still bound to all the Law as much as ever under perill of sinne ( for so much as the best come short of fullfilling all the Law , so much they sinne ) yet not under paine of Death which is the rigour of the Law. And therefore Thirdly , wee are delivered from the Curse of the Law , from the vengeance and wrath of God against sin . Christ was made a curse for us , Lastly , from the Irritation of the Law , and all compulsorie and slavish obedience : we love by Christ all the principles and grounds of true obedience put into vs. First , knowledge of Gods will , the spirit of Revelation , wisedome and spirituall understanding . Secondly , will to embrace and love what wee know . Thirdly , strength in some measure to performe it . And by these meanes the Saints serve God without feare , with delight , willingnesse , love , liberty , power , the Law is to them a new Law , a Law of liberty , a light yoke , the Commandements of God are not grievous to them . Being thus Dead to the Law , we are truly Dead to sinne likewise , and sinne to us , but not universally . Dead in regard of its strength , but not in regard of its beeing . To apply then the premisses . Sin is Dead naturally quoad Reatum , in regard of the gvilt of it , that is , that actuall guilt of sin , wherby every man is borne a child of wrath , and made obnoxious to vengeance , is done quite away in our regeneration , and the obligations cancell'd . Col. 2. 14. Secondly , sinne is Dead Legally , quoad Regnum , in regard of the dominion and government of it , in regard of the vigorous operation which is in it . First , sinne is condemn'd , Rom. 8. 3. and therein destinated , and design'd to death , It shall fully bee rooted out . Secondly , in the meane time , it is disabled from a plenarie Rule over the conscience , though the Christian be molested and pester'd with it , yet he doth not henceforth serve it , nor become its instrument , to bee subject in every motion thereof , as the weapon is to the hand that holds it : but Christ and his love beare the sway , and hold the Sterne in the heart , Rom. 6 6. 〈◊〉 . Cor. 5. 14 , 15. 1. Pet. 4. 1 , 2. Thirdly , the sentence of the Law against sin is already in execution . But we are to note , that sinne though condemnd to die , yet ( such is the severity of God against it ) it is adjudg'd to a lingring death , a death upon the Crosse : and in the faithfull sin is already upon a Crosse , fainting , struggling , dying daily ; yet so , as that it retaines some life still , so long as we are here , sinne will be as fast to our natures , as a nailed man is to the Crosse that beares him . Our Thorne will still bee in our flesh , our Canaanite in our side , our Twinns in our wombe , our counterlustings , and counterwillings ; though we be like unto Christ per primitias spiritus ; yet we are unlike him per Reliquias vetustatis , by the remainders of our flesh ; not to sinne is here onely our Law , but in heaven it shal be our Reward . All our perfection here is imperfect ; Sinne hath its deaths blow given it , but yet like fierce and implacable beasts it never le ts goe its hold till the last breath , Animamque in vulnere ponit , never ceaseth to infest us , till it cease to bee in us . Who can say , I have made my heart cleane ? Cleanse thou be ( saith holy David ) from my secret sinnes . Though I know nothing by my selfe , yet am I not thereby iustified , saith the Apostle ; and the reason is added , He that iudgethme is the Lord ; which Saint Iohn further unfolds , God is greater then our hearts , and knoweth all things . Which places ( though most dangerously perverted by some late Innovators , which teach , That a man may bee without secret sinnes , that he may make his heart cleane from sinne , and that Saint Paul was so ) doe yet in the experience of the holiest men that are , or have been , evince this truth , that the lusts of the flesh will be , and worke in us , so long as we carry our mortall bodies about us . And this God is pleased to suffer for these and like purposes : First , to convince and humble us in the experience of our owne vilenesse , that wee may be the more to the prayse of the glory of his great grace . As once Theophilus Bishop of Alexandria dealt with the Egyptian Idols , after the embracement of Christianitie ; most he destroyed , onely one of their Apes and Images he kept entire , not as a monument of Idolatry , but as a spectacle of sinne and misery , that in the sight thereof the people might after learne to abhorre themselves that had liv'd in such abominable Idolatries . Secondly , to drive us still unto him , to cast us alwayes upon the hold and use of our Faith , that our prayers may still finde something to aske which hee may give , and our repentance something to confesse , which he may forgive . Thirdly , to proportion his mercy to his justice , for as the wicked are not presently fully destroyed , have not sentence speedily executed against them , but are reserv'd unto their Day , that they may be destroi'd together , as the Psalmist speakes ; even so the righteous are not here fully saved , but are reserv'd unto the great day of Redemption , when they also shall be saved together , as the Apostle intimates , 1. Thess. 4. 17. Fourthly , to worke in us a greater hatred of sinne , and longing after glory , therefore we have yet but the first fruites of the spirit , that we should grone and waite for the Adoption and Redemption , therfore are we burdened in our earthly tabernacle , that we should the more earnestly groane to be cloathed upon with our House which is from Heaven . Fiftly , to magnifie the power of his Grace in the weakest of his members , which , notwithstanding that inhabiting Traytor , which is ready to let in and entertaine every temptation , shall yet make a poore sinfull man stronger in some respect then Adam was himselfe , even able to overcome at last the powers of darkenesse , and to be sufficient against all Satans buffets . Lastly , to commend the greatnesse of his mercy and salvation when we shall come to the full fruition of it , by comparing it with the review of that sinfull estate in which here we lived when we were at the best , without possibility of a totall deliverance . Thirdly , consider the great Contagion , and pestilentiall humour which is in this sinne , which doth not onely cleave unseparably to our nature , but derives venome upon every action that comes from us . For though we doe not say That the good works of the Regenerate are sinnes , and so hatefull to God ( as our adversaries belie and misreport us ) for that were to reproach the spirit and the grace of Christ by which they are wrought : yet this we affirme constantly unto the best worke that is done by the concurrence and contribution of our owne faculties such a vitiousnesse doth adhere , such stubble of ours is superinduc'd , as that God may justly charge us for defiling the grace he gave , and for the evill which we mixe with them may turne away his eyes from his owne gifts in us ▪ Sinne in the facultie is poison in the fountaine , that sheds infection into every thing that proceeds from it . Ignorance and difficultie are two evill properties which from the fountaine doe in some measure diffuse themselves upon all our workes . Whensoever thou art going about any good this evill will be present with thee , to derive a deadnesse , a dampe , a dulnesse , an indisposednesse upon all thy services , an iniquitie upon thy holiest things , which thou standest in neede of a priest to beare for thee , Exod. 28. 38. and to remove from thee . In the Law whatsoever an uncleane person touched was uncleane , though it were holy flesh ; to note the evill quality of sinful nature , to staine and blemish every good worke which commeth from it . This is that which in thy prayers deads thy zeale , fervencie , humiliation , selfe-abhorrencie , thy importunitie , faith , and close attention , this like an evill sauour mingleth with thy sacrifice , casteth in impertinent thoughts , wrong ends , makes thee rest in the worke done , and never enquire after the truth of thine owne heart , or Gods blessing and successe to thy services . This is it that in reading and hearing the Word throwes in so much prejudice , blindnesse , inadvertency , security , infidelity , misapplication , misconstruction , wresting and shaping the word to our selves . This is that which in thy meditations makes thee roving and unsetled , driving to no point nor issue , running into no conclusion nor resolutions of further obedience in faith and godlinesse . This is that which in thy converse with others mingles so much frowardnesse , levitie , unprofitablenesse to or from them . This is that which in thy calling makes so unmindfull of God and his service , aime at nothing but thine own emoluments ; Where is the man who in all the wayes of his ordinarie calling labours to walke in obedience and feare of God , to carry alwayes the affections of a servant , as considering that he is doing the Lords worke ? That consecrates and sanctifies all his courses by prayer , that beggeth strength , presence , concurrence , supplies of spirit from God to lead him in the way which he ought to goe , and to preserve him against those snares and temptations which in his calling he is most exposed unto ? that imploreth a blessing from heaven on his hearers in their conversation , on his clients in their cause , on his patients in their cure , on himselfe in his studies , on the state in all his servlees ? That is carefull to redeeme all his pretious time , and to make every houre of his life comfortable and beneficiall to himselfe and others ? Where is the man whose particular calling doth not trench and incroach upon his generall calling , the duties which he owes to God ? That spares sufficient time to humble himselfe , to studie Gods will , to acquaint himselfe with the Lord , to keepe a constant Communion with his God ? nay that doth not adventure to steale from Gods owne day to speake his owne words , to ripen or set forward his owne or his friends advantages ? In all this take notice of that naughty Inmate in thy bosome ; set thy selfe against it , as thou wouldest do against the Stratagems of a most vigilant enemie , or of a perfidious friend , Qui inter amplexus strang●…lat ; that like Dalilah never comes alone , but with Philistimes too ; like Iael , never comes with Milke and Butter alone , but withall with a naile and a hammer , to fasten not thy head alone , but , which is worse , thy heart also unto earthly things . Fourthly , consider the Fruitfulnesse of it . It is both male and female , as I may so speake , within it selfe , both the Tempter , and the seed , and the wombe . Suppose wee it possible for a man to be separated from the sight and fellowship , from the contagions and allurements of all other wicked men ; kept out of the reach of Satans suggestions and sollicitations ; nay to converse in the midst of the most renowned Saints that are ; yet that man hath enough in himselfe , and would quickly discover it , to beget , to conceive , to bring forth , to multiply , to consummate actuall sinnes . The Apostle S. Iames sets forth the birth and progresse of actuall sinne , Every man is tempted when he is drawne away and enticed of his owne lust , there Lust is the father , the adulterer ; and Lust when it hath conceived bringeth forth sinne , there Lust is the mother too ; and there is no mention of any seede but the temptation of lust it selfe , the stirrings , and flatteries , and dalliances of the sinfull heart with it selfe . Iam. 1. 13 , 14 , 15. The same Apostle compares it to Hell , which notes the unsatiablenesse of the wombe of sinne , that doth enlarge its desires as the grave ; nay to the fire of Hell ; nothing so apt to multiply as fire , every thing ministers occasion of encrease unto it ; but then ordinary fire workes out it selfe , and dies ; but. Lust as it is like fire , in multiplying , so it is like Hell fire in abiding , it is not preserv'd by a supply of outward materials to foment and cherish it , but it supports its selfe . It is like a troubled sea , which casteth up mire and dirt , a fountaine out of which every day issue Adulteries , thefts , murthers , evill thoughts , &c It bringeth forth fruite like Summer fruit : Who hath heard such a thing , who hath seene such things ? shall the earth be made to bring forth in one day , saith the Prophet : yet consider how suddenly this sinne brings forth . When you see in your children of a span long their sinne shew it selfe before their haire or their teeth , vanity , pride , frowardnesse , selfe-love , revenge , and the like , then thinke upon your owne infancie , and bewaile Adams image so soone in your selves , and yours in your children . I have seene , saith Saint Austin , a sucking infant , that was not able to articulate a word , looke with a countenance even pale for Envie , upon his fellow Suckling , that shared with him in the same milke ; upon which consideration the holy man breakes forth into this pious complaint , Ubi Domine , quando Domine , where ever was the place , O Lord ; when ever was the time , O Lord , that I have been an Innocent Creature ? Secondly , consider how continually it brings forth , even every day , Gen. 6. 5. or all the day long , as fast as the Sunne begets swarmes of vermine , or the fire sparkles . Thirdly , consider how desperately it breakes forth : When thou seest a man wallow like a beast in his owne vomit , dart out blasphemies against heaven , revile the Gospell of Salvation , teare the blessed name of God in pieces with abhorrid and hideous oathes ; Cain murthering his brother , Iudas betraying his master , Ananias lying to the Holy Ghost , Lucian mocking the Lord Iesus as a crucified Impostor , Iulian darting up his bloud against heaven in hatred of Christ , the Scribes and Pharises blaspheming the holy spirit , then reflect on thy selfe , and consider that this is thine owne image , that thou hast the same roote of bitternesse in thy selfe , if the Grace of God did not hinder and prevent thee . As face answereth unto face in water , renders the selfe same shape , colour , lineaments , proportion ; so the Heart of man to man , every man may in any other mans hart see the complet image , deformities , uncleannesse of his owne . Suppose we Two Acorns of a most exact and geometricall equality in seminall vertue , planted in two severall places of as exact and uniforme a temper of earth , needs must they both grow into trees of equall strength and 〈◊〉 , unlesse the benignitie and influences of heaven doe come differently upon them . Our case is the same , we are all naturally cast into one mould , all equally partake the selfe same degrees and proportions of originall lusts , our harts equally by nature fruitfull in evill ; If then we proceed not to the same compasse and excesse of riot with other men , we must not attribute it to our selues , or any thing in our natures , as if we had made our selues to differ ; but onely to the free and blessed influences of the Grace of Christ , and his Spirit which bloweth where it listeth . Lastly , consider how unexpectedly it will breake forth . Is thy servant a Dog that hee should doe this great thing , To dash children to pieces , and rip up women with childe ? It was the speech of Hazael to Elisha the Prophet . As if he should have said , I must cease to be a man , I must put off all the principles of humanity , I must change natures with fierce and bloody Creatures that are not capeable of pitty , before I can do such facts as these : Is thy servant a Dog ? Yes , and worse then a dog ; when pride , ambition , selfe-projections , the probabilities , and promises , the engagements and exigencies of a Kingdome shall enliven and rouse up that originall inhumanitie that is in a man , he will then be not a Dog onely , but a Woolte , and a Lyon. I will not denie thee , I will dye for thee , though all should be offended because of thee , yet will I never be offended . They were the words of a great Disciple ; Alas Peter , thou knowest not thine owne hear●… ; 't is but like a quiet Sea , when the winde , the Temptation shall blow , thou wilt quickly be troubled and finde an alteration , thy tyde will turne , and an ebbe of thy zeale will follow . Who could have expected or feared adulterie from such a man as David after such communion with God ? Impatiency from such a man as Ieremie after such revelations from God ? Idolatry from such a man as Salomon after so much wisedome from God ? Fretfulnesse and frowardnesse of spirit in such a man as Ionah after such deliverances from God ? Fearefulnesse in such a man as Abraham after so much protection from God ? Cursing from such a man as Iob , after so much patience and experience from God ? O in such examples learne thy selfe and feare thyself . The Disciples could say , Master is it I that shall betray thee . Peter did not aske , Master is it 〈◊〉 ? ●…or Iohn , Master is it Thomas ? but every one , Is it I ? True indeed , I have a deceitfull flesh , a revolting heart , a Traytor in my bosome , It may as soone bed as another man. If anyone fall , Restore him with the spirit of meeknesse , saith the Apostle , considering thy self , that is , doe not rejoyce against thy brother , nor insult over him , doe not despise him in thy heart , nor exalt thy self ; thou art of the same mould , thou hast the same principles with him ; that God which hath forsaken him may forsake thee , that temptation which hath overcome him may happen unto thee , that enemy which hath sifted him may winnow thee , and therefore in his fall learne compassion towards him , and jealoufie to thy selfe , Restore him , and consider thyselfe . Fifthly , consider the temptations that arise from this sinne , the daylie and hourly sollicitations wherewith it setteth upon the soule , to unsettle it in good , and to dispose it unto evill . Satan is emphatically in the Scripture cald a Tempter ; and yet as if his were but halfe-temptations , S. Iames saith , that a man is indeed tempted by his owne lusts , when he is drawne away , and enticed . First , drawne away from God out of his sight and presence , and then sollicited unto euil , either evill simplie , or evill concomitantly , in doing good duties formally , blindly , unzealously , unconstantly ▪ unspiritually . If a man shoote an arrow against a rock , it may be broken , but it cannot enter : no more can Satans temptations preuaile against the Soule , without something within to give them admittance . Therefore though he tempted Christ , yet he prevailed not , and our Saviour gives the reason ; He hath nothing in me , nothing to receive his darts . But now in us the flesh holdes treacherous compliancie with Satan and the world , and is ready to let them in at every assault : This is a great part of the cunning of wicked Angels to engage and bribe over a mans owne concupiscence to their party . Seed will never grow into a living Creature without a wombe to foster it , there must be 〈◊〉 cordis as well as Seminarium Hostis , the conception of the heart , as the temptation of Satan . Temptations may vex , but they cannot corrupt us without our owne sinnefull entertainement ; as a chaste woman may be sollicited by some base ruffian , but yet no whit in danger while shee retaines her chastitie , It may grieve her , but it cannot defile her . Many points of temptation the Divell can compasse alone . Suggestions , perswasions , arguments , instigations , injections of blasphemous or Atheisticall notions ; but all these are at the worst but as the violence of a man that ravisheth a Virgin ; If wee can wholly keepe in our hearts from affording their embraces , and accepting the offers of Satan , if wee can with all the strength of our soule cry out like the Ravished woman in the Law , they are the sinnes of Satan and not ours But here is the miserie , Satan knowes how ou●… tyde stands , he searcheth out our dispositions , and thereunto sorteth his temptations , and taketh ingredients of our own to temper with them , and to sweeten them , As Agrippina when she poisoned her husband Claudius temper'd the poison in the mea●…e which he most delighted in : One man hath lust and wit , Satan tempteth him to scorne and slight the humility of the waies of God , and the simplicitie of the Gospell ; another hath lust and monie , Satan tempteth him to pride and oppression , to earthly mindednesse , and trust in his strong tower ; another hath lust and poverty , Satan tempteth him to murmuring , discontent , rebellion , another hath lust and youth , Satan tempteth him to vanitie and intemperance , another hath lust and learning , Satan tempteth him to vaine-glory , and ambition . There is in every man much need of spirituall wisedome to observe where hee lies most obnoxious , where Satan doth most plant his forces , and direct his attempts , and ever to apply our strongest watch , our most importunate prayers , to those gapps of our calling , which are most naked to those lusts in our nature which are most predominant . Sixthly ▪ consider the War and Rebellion of this sin ; I find a Lawin my members warring against the law of my mind . The flesh lusteth against the spirit . Fleshly lusts warre against the soule . Which passages are not so to bee understood , as if when lust doth fight it fights against nothing but the spirit , but yet it may be so dishartned and crush'd , that it shal not alwaies rebell ( which is the late , wretched , and ignorant glosse of our new Pelagians , who expressely contrary to the doctrine of S. Paul , and the Articles of the Church of England , with the Harmony of other Reformed Churches , deny the sinfulnes of originall concupiscence , or that it alwayes lusteth against the spirit ; ) but the meaning of them is , that while wee are in the Militant ▪ Church , we shall have hourely experience of this traytor in our bosome ; and whensoever we go about any spiritual worke , this evill will be present with us , and fight against us . And this warre is not at a distance , but it is an intimate and close contrariety in the same part , like the combate betweene heate and cold in the same water , no roome nor space to hold a Mediatour , or to entertaine a Treaty , or to shift and evade the conflict . The same soule that commands obedience doth it selfe resist it . In the same minde the wisedome of the flesh which is sensuall and divelish fighting against the wisedome of the spirit which is meeke and peaceable . In the same will a delight in the Law of God , and yet a bias and counter-motion to the law of sinne . In the same understanding a light of the Gospell , and yet many relikes of humane principles , and fleshly reasonings ; much ignorance of the purity , excellency , and beauty of the wayes of God. In the same heart singlenesse and sensiblenesse of sinne , and yet much secret fraud and prevarication , hardnesse and dis-apprehension of sin and wrath . In the same affections , love of God and love of the World , feare of God and feare of men , trust in God and doubting of his favour . Lord , I beleeve , helpe thou mine unbeliefe , was the cry of the poore man in the Gospell ; and such must bee the complaints of the best of us : Lord , I will , helpe thou mine unwillingnesse : Lord , I heare thee , helpe thou my deafenesse ; Lord , I remember thee , helpe thou my forgetfulnesse : Lord , I presse towards thee , helpe thou my wearinesse : Lord , I rejoyce in thee , helpe thou my heavinesse : Lord , I desire to have more fellowship with thee , helpe thou my strangenesse : Lord , I love and delight in thy Law , helpe thou my failings . Such tugging is there of either nature to preserve and improve it selfe . Iacob was a man of contention and wrestling from the beginning . Contention with his brother in the birth , contention for the birth-right , contention with an Angell for the blessing , contention for his wife , and for his wages with Laban . He was a Typicall man , his name was Israel , and he was a patterne to the Israel of God. We must be all men of contention , wrestlers not onely with God in strong and importunate prayers for his blessings , but with our elder brother Esau , with the lusts and frowardnesse of our owne hearts . The Thiefe on the Crosse was a perfect embleme of the sinne of our nature , he was naild hand and foot , destin'd unto death , utterly disabled from any of his wonted outrages , and yet that only part which was a little loose , flies out in reviling and reproaching Christ : Our old man by the mercy of God is upon a Crosse , destin'd to death , disabled from the exercise of that wonted violence and dominion which it used ; and yet so long as there is any life or strength left in him , hee sets it all on worke to revile that blessed spirit which is come so neere him . The more David prevailes the more Saul rageth and persecuteth him . As in the wombe of Tamar there was a strife for precedencie , Zarah thrust out his hand first , and yet Pharez go●… fo●…th before him : so in a Christian many times the 〈◊〉 thru●… out the hand , and begins to worke , and presently the flesh growes sturdie and boisterous and gets first into the action . A man sets himselfe to call upon God , lifts up his hand with the skarlet thred , the blood of Christ upon it , is in a sweete preparation to powre out his complaints , his requests , his praises to his father ; and ere he is aware , pride ln the excellencie of Gods gifts , or deadnesse , or worldly thoughts intrude themselves , and justle-by Gods spirit , and cast a blemish upon his offring . A man is setting himself to heare Gods word , begins to attend and rellish the things that are spoken as matters which doe in good earnest concerne his peace , begins to see a beauty more then ordinary in Gods service , an excellencie with David in Gods Law , which hee considered not before , resolves hereafter to love , frequent , submit , beleeve , prize it more then he had ever done ; presently the flesh sets up her mounds , her reasonings , her perverse disputes , her owne principles , her shame , her worldlinesse , her want of leisure , her secular contentments , and so resists the spirit of God , and rejects his counsell . I have enough already , what needs this zeale , this pressing , this accuratenesse , this violence for heaven ? strive wee what wee can , our infirmities will encompasse us , our corruptions will bee about us . But yet Beloved as in a pyramide , the higher you goe the lesse compasse still you finde the body to bee of , and yet not without the curiositie and diligence of him that fram'd it : so in a Christian mans resurrection , and conversation with Christ in heaven , the neerer he comes to Christ , the smaller still his corruptions will bee , and yet not without much spirituall industry and christian art . A Christian is like a flame , the higher it ascends the more thinne , purified and azurie it is , but yet it is a flame in greene wood , that wants perpetuall blowing and encouragement . A man sets himselfe with some good resolution of spirit to set forward the honor in questioning , in discovering , in shaming , in punishing ( within the compasse of his owne calling and warrant ) the abuses of the times , in countenancing , in rewarding , in abetting and supporting truth & righteousnes : his flesh presently interposeth , his quiet , his security , his relations , his interests , his hopes , his feares , his dependencies , his plausibility , his credit , his profit , his secular provisoes , these blunt his edge , upbraid him with impoliticknes with malecontentednes , with a sullen & cynicall disposition against men and manners , and thus put I know not what ill favor'd colours upon a good face , to make a man out of love with an honest busines . In a word , good is before me , the glory , the service , the waies of God : I see it , but I cannot love it , I love it , but I cannot doe it , I doe it , but I cannot finish it ; I will but yet I rebell , I follow , and yet I fall , I presse forward and yet I faint and flagge , I wrestle and yet I halt , I pray and yet I sinne , I fight and yet I am Captive , I crucifie my lusts , and yet they revile me , I watch my heart , and yet it runnes away from me ; God was at first the Author of nothing but peace within me , what envious man hath sowed this warre in my bowels ? Let the Apostle answer this question saith Saint Austen , By one man sinne entred into the world . That which I would be I am not , and that which I hate I am ; O wretched man , in whom the Crosse of Christ hath not yet worne out the poysonous and bitter tast of that first tree . It is the patheticall complaint of Bonifacius in the same Father . How doth the Apostle even breake with complaining of this rebellious and captivating power of originall concupiscence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O wretched man that I am , who shall deliver me ? though hee were delivered from the damnation , yet hee was not delivered from the miserie of this sinne , which must necessarily arise from the stirrings , and conflicts of it . Though lust in the regenerate bee not damnable , because albeit it bring forth sinne , yet it doth not finish , and consummate it , for it is broken off by repentance , and disabled by the power of Christs spirit , yet it is still miserable , because it disquieteth the spirituall peace and tranquillity of the soule . But there is no great danger in the warre , if the enemie bee either foolish , or weake , or treatable , that either victorie may bee quickly gotten , or some pacifications and compositions concluded . But no such things here . Seventhly , therefore consider the wisedome , the policies , the unsearchablenesse of this sinne . The Scripture cals it The wisedome of the flesh , earthly , sensuall , divellish wisedome , wisedome to doe evill , Reasonings , strong holds , Imaginations , high thoughts ; And all this wisedome is emploi'd to Deceive the Soule , therefore is fleshly wisedome calld by Saint Iames Divellish ▪ because it hath the Divels end to Draw away men from God , and to entice , and beguile them . Therefore in Scripture the heart of man is said to bee Deceitfull and unsearchable , and lusts are cald Deceiveable lusts , and the deceitfulnesse of sinne : Saint Paul hath a heape of words to expresse this serpentine quality of sinne by , cogging or cheating , cunning , craftinesse , methods , deceit . Eph. 4 ▪ 14. But a man may be very wise , & that wisedom look upon none but mischievous and deceitfull ends ; and yet for all this no great hurt done by him , because he may be unwilling to take the paines , like him in the historian that was innocent not out of good nature , but meerely out of lazines : Therfore thirdly , this Deceite of sinne is actuated and set on work with very strong desires , and universall lustings , the Apostle cals them not lusts onely , but wills , or resolutions of the flesh and of the minde it selfe . Hence those secret sins which David himselfe was so troubled withall , those swarmes of lusts which the soule forgeth in it selfe as so many Creatures : that which Salomon saith of the Kings heart , is true of that fleshly King in every mans bosome ; It is unsearchable , a Gulfe , a Hell of sinnefull profoundnesse . Policies to keepe from good , policies to poison and pervert good , policies to make good unseasonable ; policies to bring to evill , policies to keepe in evill , policies to maintaine , justifie , extenuate evill . Policies to make me●… rest in false principles , policies to glosse and corrupt true principles , policies on the right hand for superstition and flattering of God with will-worship , policies on the left hand for open profanenes . Infinite are the windings and labyrinths of the heart of man the counsels and projects of the flesh , to establish the Kingdome of sinne in it selfe . It is an argument of one of the grandest consequences in Divinity , this one of the wisdome of the flesh , those wiles and principles that hold up the throne of the Prince of this world . What man is there who will not in profession be ready to spit at the name of Satan , and to defie him and the workes of his Kingdome : and yet what man is there in whose bosome Satan hath not a Counsell-table , a troupe of statists , by whom hee worketh effectually the designes of his owne Kingdome ? The more time any man will spend to make himselfe acquainted with himselfe , the more light of Gods Law hee will set up in his heart , the more he will begge of God to reveale the secrets of his evill nature unto him , to make him see that abundance of the hart , That treasure of the hart , that Hell of the heart , that panoplie and magasin of sinne and temptation which is there ; the more with the prodigall hee comes unto himselfe , and views that evill heart , that bitter roote which is in him : Certainely the more confusion and silence , and abhorrencie , & condemnation will there be of himself , the more adoration of that boundlesse mercie , of that bottomles puritie , which is able to pierce into every corner of so unsearchable a thing , able to clense every hole and dungeon , and to enlarge it into a fit receptacle for the Prince of glory . Notable to this purpose is that place of S. Paul ; If all prophesie , and there come in an unbeleever or unlearned man , he is convinc'd of all , he is iudged of all , and thus are the secrets of his hart made manifest , and so falling downe on his face he will worship God. As soone as a man is convinc'd and Iudg'd out of the word , and hath the secret filthinesse of his heart laid open before him , hath his Conscience cut open , and unridg'd by that sacrificing sword , which is a discerner of the very intents of the heart ; he presently fals downe upon his face in the acknowledgment of his owne unworthinesse , and acknowledgeth all worship to be due to that most patient and mercifull God , that had all the former dayes of his ignorance endured such an uncleane vessell , which was from the very wombe fitted for wrath , and now at last revealed his Gospell of salvation , opened the bowels of Christ for a sanctuarie and refuge against all that vengeance that attendeth , and against all those spirituall enemies which did hunt his soule . When men have their owne evil waies revealed unto them ( which is ever done by Gods spirit when hee will please to bee pacified with them ) then must they needs be confounded , and be loathsome in their owne sight , and never open their mouths any more , nor hold up their faces , or stand before God with their wonted confidences and presumptions . This was the bottome of Davids repentance , That hee was conceiv'd in sinne , that was not the first time that hee was an adulterer , hee had it in his nature from the very wombe . Men testifie their pride in their looks and fashions , in their eies and tongues , 't is the deepest , the closest , and yet one of the openest sinnes , as a great Oke that spreadeth much in sight , and yet is very deepe under ground too ; But now if men did truly consider what black feete they are which doe hold up these proud plumes , what a stinking roote it is which beares these gawdie flowers , what a sulphury and poisonous soile it is that nourisheth these painted apples , they would beginne a little to new rate themselves . It is nothing but ignorance that keepes men in pride . If to be wise to doe evill , and foolish to doe good , if to take endowments from the hand of God , and to fight against him with them , if to pervert the light of reason and Scripture to plead for sinne , and the purposes of Satan , as lascivious poets use the chast expressions of Virgil , to notifie their fordid and obscene conceits ; If to be so wise as to make evill good , and good , evill , light darkenesse , and darknesse light ; to distingvish idolatry into religion , superstition into worship , Belial into Christ , bee matters to be proud of , then there is in every mans nature a crop and harvest of just pride . Else wee must all conclude , that hee which glorieth in any thing which is meerely from himselfe , hath chosen nothing to glory in but his owne shame . Eightly , consider the strength and power of this sinne , to command , to execute , to bring about what ever it hath projected for the advancement of Satans kingdome . It hath the power of a King , It reignes in our members : and it hath the strength of a Law , it is a Law in our members ; and a Law without strength is no Law : for Lawes are made to binde , and hold men fast ; and therefore the Apostle cals lust a Law , because it commands , and holds under all our members to the obedience of it . Therefore wicked men are call'd the Servants of sinne , and the best of us are Captives , that is , unwilling servants . Which notes such a strength of sinne , as cannot ex toto be altogether withstood . So much flesh and uncircumcisednesse as a man hath in him , so much disabilitie likewise hath he to withstand sinne . In the wicked it hath an absolutenesse , an universall and uncontroled power ; First , they cannot but sinne , they can doe nothing but sinne ; Without faith it is impossible to please God ; and to the impure and uncleane every thing is uncleane . His mercies cruell , his prayers abomination , his offerings the sacrifice of fooles . Secondly , if they seeme to forsake any sinne , 't is not of hatred to that , as a sinne ( for he that said . Thou shalt not commit adultery , said also , Thou shalt not kill ) but it is because they preferre others before it . A man that hath many concubines may so dote upon some particulars , as that the rest haply may goe untouch'd , or but cursorily saluted ; and yet that is no argument of hatred to them , but of preferring the others . So a mans hart may be so takē up with the pursuit of some Herodias , some darling lust , as that others may seeme utterly neglected , and scorn'd ; when the truth is , The hart that playes the adulterer with any sin doth indeed hate none . Thirdly , if by the power of the Word they be frighted from the sinne they most love , yet lust will carry them to it againe , as a Sow returneth to the mire , or a man to his wife . Fourthly , if they should be so fir'd and terrified away , that they durst never actually returne againe ; yet even then lust will make them wallow in speculatiue uncleannesse , their thoughts , their delights , their sighs , their byas would still hanker the other way . As lust may dog , and pester , and overtake a holy man that hates it , and yet hee hates it still ; so the Word may frightand drive a wicked man from the sinne hee loves , and yet still hee loves it . Fifthly , this sinne as it keepes men in love with all sinne , so it keepes men off from all good duties . It is as a chaine upon all our faculties , an iron gate , that keepes out any good thought , or poysons it when it comes in . In the faithfull themselves likewise it is exceeding strong , by antiperistasis from the Law , to deceive , captivate , sell as a slave , to make him doe that which he hated and allowed not , and not doe that which he would , and lov'd . It may seeme a paradoxe at the first , but it is a certaine truth , Originall sinne is stronger in the faithfull , then those very Graces which they have received . Vnderstand it thus . A man giveth to a prodigall sonne a great portion into his owne hands , and then gives over the care of him , and leaves him to himselfe ; iin this Case , though the money of it selfe were sufficient to keepe him in good quality ; yet his owne folly , and the Crowes that haunt the carkasse , those sharking companions that cleave to him , will suddenly exhaust a great estate . So if the Lord should give a man a stocke of Grace as much as David or Paul had , and there stop and furnish him with no further supplyes , but give over the care and protection of him , his lusts are so strong and cunning , as they would suddenly exhaust it all , and reduce him to nothing . For this is certaine , that to be preserved from the strength of our owne lusts , we have not onely use of the good graces which God hath given us already ( per modum principij inhaerentis ) but of a continued support and under propping ( per modum principij adsistentis ) of those daily succours and supplies of the Spirit of Grace , which may goe before us , and leade into all truth , and teach us the way which we are to walk in , which may stil say to our lusts in our bosome , as he did to Satan at the right hand of Iehoiada , The Lord rebuke thee ; that may still whisper in our eares that blessed direction , This is the way , walke in it . Though a man were able to devoure as much at one meale as was spent upon Bel the Idoll , yet he would quickly perish without further supplyes : so though a man should have a great portion of Grace , and then be given over to himselfe , that would not preserve him from falling againe . Grace in us is but like the putting of hot water into cold , it may warme it for the time , but the water will reduce it selfe to its wonted temper , cold is predominant , even when the water scalds with heate , but that which keepes water hot , is the preserving of fire still about it : so it is not the Graces which the best of us receive , if God should there stop , and leave us to them and our selves together , that would overcome sinne in us : but that which preserves us , is his promise of never failing us , of putting under his hand , of renewing his mercies daily to us , of healing our back slidings , of following us with his goodnes & mercy all the dayes of our life , of keeping us by his power unto saluation through faith , that same which Fulgentius excellently calls Iuge Auxilium , the daily ayde and supply of Grace . For Grace doth not onely prevent a wicked man to make him righteous , but followes him , least hee become wicked againe , not onely preuent him that is fallen , to rayse him , but follow him after he is risen that he fall not againe . Consider further what a multitude and swarme of lusts and members this body of sinne hath , and how they concurre in the unitie of one body too . For this is worth the nothing , that sometimes they are cald in the singular number a sinne to note their unitie , and conspiration ; and sometimes in the plurail number b lusts and members , to note their multitudes and serviceablenesse for severall purposes . And what can bee stronger then an Army consisting of multitudes of men and weapons , reduc'd all to a wonderfull unitie of mindes , ends and order . So then both in regard of its regall authoritie , of its edicts , and lawes of government , of its multitude of members , and unitie of body , originall sinne must needs be very strong . Ninthly , consider the madnesse of this sinne . The heart of man , saith Salomon , is full of evill , and madnesse is in his heart while he lives . Insania is a generall word , and hath two kinds or species of madnesse in it ; madnesse , or unsoundnesse in passions , which is furor , rage and fiercenes ; and madnesse or unsoundnesse in the Intellectuals , which is Amentia , folly , or being out of ones right mind . And both these are in originall sinne . First , it is full of fiercenesse , rage , precipitancy when ever it sets it selfe on worke ; the driving thereof is like the driving of Iehu , very furious . This disposition the holy Ghost takes notice of often in the nature of wicked men , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , implacable men , whom no bounds , not limits , nor covenants will restraine , or keepe in order : and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fierce , headstrong , violent , rash , they know not where not when to stop . Therefore the Scripture compares it to a breaking forth , or violent eruption , like that of fire out of an Oven , or of mire and dirt out of a raging Sea. Men flattet themselves in their sinnes , and thinke when they have gone thus or thus farre , they will then give over , and stop at their pleasure . Sed modo & modo non habent modum , as Austen said of his counterfeite and hypocriticall promises , sinne can never finde a center to rest in , a fit place to stop at . These are but like the foolish conceits of children , who not being able to discerne the deception of their owne senses , and seeing the Heavens in the Orizon seeme to touch the earth , resolve to goe to the place where they conceive them to meete , and there to handle and play with the Starres ; but when they are come thither , they finde the distance to be still the same : so is it with the foolish hearts of men , they conceive , after so much gaine , or honour , or pleasure , I shall have my fill , and wil then give over , but as long as the fountaine within is not stopt , the pursuites of lust will bee as violent at last as at first . As he in the Fable — Expectat dum defluat amnis , at ille Labitur & labetur : So though men thinke , that their lusts will at last grow drie ; and they shall easily step over them unto God ; yet the truth is , the cutragious desires of men will grow stronger and stronger , even as a river , the farther it goes from the fountaine , doth of ten times spread it self the wider . The heart is strongly set upon its owne sinne , as any Creature is upon its owne motion . They set their heart , saith the Prophet , on their iniquity , the heart of the sonnes of men , saith Salomon , is fully set in them to doe evill . As impossible it is for lust to stop it selfe , as for the Sea to give over swelling , or the fire devouring the matter that is before it . The man possest with a Legion of Divels is a notable Emblem of a mans sinfull nature ( for indeed sin makes a man of the Divels blood , yee are the children of your Father the Divell , Ioh. 8. 44. ) He is conversant with nothing but death , dead workes , dead companions , death the service , and death the wages . He is full of hideous affections , he cuts and teares his owne soule ; the presence of Christ is horrible and affrightfull to him , and if hee worship him ▪ 't is out of terror , and not out of love ; his name may well bee called Legion , for the swarmes , the services , the strength , the warre of lusts in the heart : 'T is a torment to lust to come out of a man , and to a man to be dispossest of his lusts , there will be paine at the parting of sinne , the uncleane spirit will teare when he must come out : but in this principally was he the picture of our evill nature , in that hee was exceeding fierce and untameable , no man durst passe by him , no chaines were strong enough to hold him : and this is the character of wicked men , To breake bands and cords asunder , and to bee their owne Lords . Examples of this fiercenesse of nature the Scripture doth give us abundantly . The Iewes are for this propertie compar'd to a swift Drom●…dary , or to a wilde Assefull of desires , that snuffeth up the winde , as the use of Horses is in their lust , and cannot be turned . To a Horse rushing into the battell ; 't is a similitude from the inundation and precipitancy of torrents , that carry downe all before them . To a backesliding Heiser , whom no bounds can hold , but he will breake forth into a large place , and have roome to traverse his wayes . To a wilde A●…se , that goes where his owne will and lust carries him , alone by himselfe , no Rider to gvide him , no bridle to restraine him , no presence of God to direct him , no Law of God to over-rule him , but alone by himselfe , as his owne Lord. With very fiercenesse they did even weary themselves in their way . Notably did this rage shew it selfe in the Sodomites ; they reject Lots entreaties , they revile his person , they grow more outragious , and pressed in even to teare open the house . Like where unto was the rage of the Pharisies and Iewes against Christ , when he had fully convinc'd them of their sinne , and his owne innocency , and they could hold dispute to longer with him , they run from arguments to stones and raylings , Thou art a Samaritane and hast a Divell . And elsewhere it is said , That they were filled with madnesse at the sight of the Miracles which Christ wrought . Such was the rage of those which stoned Stephen , they g●…ashed their teeth , they stopped their eares , they shouted with their voyce , they ran with one accord and stoned him : and Saul , who was one of them , is said to have breathed out threatnings like a tyred Wolfe ( unto which some make the Prophecy of Iacob touching Beniamin , of which Tribe Saul was , to allude ) and elsewhere to have wasted the Churches , and to have dragg'd the Saints into prison , and to have been exceeding mad against them . And such measure himselfe afterwards found , combinations , uprores , assaults , draggings , wrath , clamors , confusions , rushings in , casting off of clothes , throwing of dust into the aire ; any thing to expresse rage and madnesse . But you will say , All these were at the time wicked men , what is that to nature in common ? ▪ Have the Saints such fierce and intemperate affections too ? Surely while we carry our flesh about us , wee carry the seeds of this rage and fury . Simeon and Levi were Patriarches of the Church , and Heads of the Congregations of Israel ; yet see how Iacob aggravateth , and curseth their fiercenesse ▪ In their anger they slew a man , in their wrath they digge●… downe a wall : Cursed be their anger for it was fierce , and their wrath for it was cruell . Peter was a holy man , yet when the windes blew , when the sluces were open , and the water had gotten a little passage , see how it gathers rage ; how fierce and mad it growes , even against the evidences of his owne heart , against the conscience of his owne promises , a deniall growes into an oath , and that multiplies into cursings , and damnings of himselfe ; for so the word imports , an imprecating of Gods wrath , and of separation from the presence and glory of God upon himselfe , if he knew the man. Ionah was a holy Prophet , and one whose rebellion and fiercenesse against God might in reason have been quite tam'd by the Sea and the Whale ; yet looke upon him when his nature gets loose , and you shall finde more madnesse and tempest in him , then in the Sea into which he was throwne : Angry , exceeding angry at Gods mercy to Ninivie , and ( with a strange uniformitie of passion in a contrary occasion ) as angry at Gods severity to the Gourd . That which made Iob , though before full of impaciency in some particular fits , to lay his hand on his mouth , and reply no more , which was Gods debatement , and expostulation with him , Ionah regarded not , but reproves , and replyes with much madnesse of heart upon God himselfe , I doe well to be angry even unto death . So belluine and contumacious are the mindes of men set upon their owne end , that though God himselfe undertake the cause , they will out-face his arguments , and stand on their owne defence . Asa was a holy King , his heart was perfect with the Lord all his dayes , yet when the Prophet sent from God told him of his folly in entertaining leagve with the Syrians , and depending upon their confederacies , It is said , that he imprisoned the Prophet , and was in a rage , or in a tempestuousnesse against him . Theodosius was a holy and excellent Prince , and amongst all other graces for none more eminent then for lenitie and compassion : yet so farre did his furie kindle , upon occasion of an uproare at Thessalonica , where one of his servants had been slaine , that he commanded an universall massacre without distinction to passe upon the City , where , in a very short space of three houres , there were seven thousand men butchered by the Emperours Edict , and the City fill'd with the blood of Innocents . And this should teach us to keepe the stricter watch over our owne hearts , since such excellent men as these have fallen , since so many occasions may throw us into the like distemper , since the sinne of our nature is but like a sleeping Lyon , or at best but like a wounded Lion , any thing that awakens and vexeth it begets rage and furie , to be the more circumspect over our selves , and the more jealous of our owne passions , in those particular cases especially , wherein this fi●…e is most apt to kindle . First , when thou art in disputation , engag'd upon a just quarrell to vindicate the truth of God from heresie and distorsion , looke unto thy heart , set a watch over thy tongue , be ware of wild-fi●…e in thy zeale , take heed of this madnesse of thi●…e evill nature . Much advantage the Divell may get euen by disputations for the truth . When m●…n dispute against those that oppose themselves , as the Disciples against the Samaritans , with thunder and fire from heaven , with railing and reviling speeches , such as the Angell durst not give unto Satan himselfe , when men shall forget the Apostles rule to instruct those that oppose themselves with meeknes , and to restore those that are fallen with the spirit of meeknes . When tongve shal be sharpned against tongue , and pen poisoned against pen , when pamphlets shall come forth with more teeth to bite , then arguments to convince , when men shall follow an adversarie , as an undisciplin'd Dog his game , with barking and bawling more then with skill or cunning , this is a way to betray the truth , and to doe the Divell service under Gods colours . It is a grave observation which Sulpitius Severus makes of the councel at Ariminum , consisting of foure hundred Bishops whereof eighty were Arians , and the rest Orthodox ; when after much treaty and agitation nothing was concluded but either party kept immoveable to his owne tenent , It was at last resolv'd that the sides should severally dispatch an embassage to the emperour of ten men apiece , who should make relation of their faith and opinions . And here now grew the disadvantage ; for saith hee , the Arians sent Aged men , cunning , and able to manage their employment to the best ; but on our part , there were young men sent of little learning , and of strong passions who being vex'd and provok'd by the adverse partie , spoild their owne businesse , though farre the better , with imprudent , and intemperate handling . Secondly , when thou art upon any civill controversie or debate for matter of right , looke unto thy heart , take heed of that seed of madnesse which lies lurking in it , lest upon occasion of lawfull controversie , there breake out rage and revenge upon the persons of one another . It is not for nothing that the Apostle saith , There is utterly a fault amongst you because you goe to Law with one another . 1. Cor. 6. 7. Why ? The Apostle doth plainely allow Iudicature , vers . 1. A man may go to law before the Saints , they may iudge small matters and things that pertaine to this life . vers . 2. 3. 4. And for any man from such a place to inferre the unlawfulnesse of sueing to publick justice for his right , is a piece of Anabaptisme and folly justly punished with the losse of his right . What then is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Impotency and defect which the Apostle blameth in them ? It consisteth in two things , first their going to law before Heathen Iudges , thereby exposing the profession of Christianity to imputations of scisme , divisions , and worldlinesse amongst the enemies of it : In which case rather then put a rub unto the progresse of the Gospell , by giving unreasonable men occasion to censure the truth thereof by their altercations , and making the ministery evill spoken o●… by their scandals , they were to suffer and to beare wrong . For those words , Why doe you not rather take wrong , and suffer your selves to bee defrauded , are not a Positive precept as Iulian the Apostate objected scornefully to the Christians , unlesse it be in smaller injuries , which may with more wisedome be borne by patience , then by contention repaid or overcome ; but onely a Comparative precept , that a man should rather choose to leave his name , life , estate , goods , interests , utterly unvindicated , then by defending them unavoydably to bring a scandall upon the Crosse of Christ. Secondly , which is to my present purpose , Their going to law , though in itselfe Iust when before competent and fit judges , had yet an accidentall vitiousnesse that by their inadvertencie did breake out of their evill hearts , and cleave unto it , and that was , their litigations ranne from the businesses unto the persons , It brake forth into violence and wrong against one another , much perturbation of minde , revengefull and circumventing projects shew themselves under the colour of legall debatements ; Nay saith the Apostle , you doe wrong and defraud , and that your brethren . Such a notable frowardnesse and rage lyes in the natures of men , that without much caution and watchfulnesse it will bee blowne up into a flame even by honest and just contentions . Thirdly , In Differences upon private conversation , looke to your hearts , give not the raines too much to anger or displeasure , to suspicions or misconstructions of your neighbours person or courses : give not the water passage no not a little . Be Angry , saith the Apostle , but sinne not , let not the sunne goe downe upon your wrath . It is not a Precept ; for such Anger as is required of us by way of duty the Sun may safely go down upon ; nor is it a pardon for anger whē we fal into it , to take of the inordinatenes of it ; but it is a speech by way of concession , or unavoidable supposition . It cannot bee but that the Saints themselves upon severall occasions and provocations will be overtaken with anger , but yet though their infirmity break forth into the passiō , let not pride & self love harden that passion into a habit , let them be wary that the flame grow not upon them to set them on fire , Give no place to the Divell . The longer a man continues in anger , the more roome the Divel hath to get in upon him , & enrage him . Anger is the kernell and seed of malice , if it be let lie long in the heart , that is so fertile a soile , and Satan so diligent a waterer of his owne plants , that it will quickly grow up into a knottie and stubburne hatred . Wee read of hatreds which have runne in the bloud , and have been entaild , Hereditarie malice , as the Historian cals it , Hatreds which have surviv'd the parties , and discover'd themselves in their very funerals , Hatreds which men have bound upon their posterity by oaths , as Hasdrubal took a solemne oath of Hanibal that he should be an irreconcileable enemie to Rome . And what doe all such expressions import , but that there is a boundlesse frenzy in the flesh of men , a fiercenesse which no lawes can tame , and that there is enough of it in the best men , to breake out into implacable affections , if grace , and prayer , and watchfulnesse doe not prevent it . Fourthly , in Afflictions paines of body , temptations of spirit , abridgement of estate , trials in reputation and favour or the like , looke by all meanes unto thy heart , take heede of these seedes of rage and madnesse which are in thee . Never more time to looke to thy mounds , to repaire thy bulwarks , then when a tempest is upon thy sea . Have you seene a beast breake his teeth upon the chaine that bindes him , or a Dog poure out his revenge upon the stone that did hurt him , then have you seene some darke shadowes of that fiercenesse and furie , that is apt to rise out of the hearts of men when Gods hand lies close upon them . When thou hearest of the strange impatiencie of Ionah at the beating of the Sun upon his head , unto whom yet it was a mercy beyond wonder that he did now see the sunne : when thou hearest of those deepe expostulations of David with God , Hath he forgotten to be gracious ? forgotten his promises ? forgotten his truth ? forgotten his power and mercy ? and shut up all his kindenesse in displeasure ? When thou hearest of the impatiencies of Iob , a man yet renowned for his patience , expostulating and charging God , Is it good for the●… that thou should'st oppresse ? When thou hearest of those deepe curses of ●…eremie against the day of his birth ; of those froward expostulations and debates of the people of Israel with Moses , & of Moses with God , Why hast thou evill entreated this people , why hast thou sent me ? O then reflect upon thy selfe , and be afraid of thine owne evill heart , which is farre more likely to breake out against God then any of those were . And for a remedie or prevention hereof keepe in thy sight the historie of thy sinnes , make them as hainous to thine owne view as they are in their own nature ; The way not to rage against afflictions is to know our selves aright , that will make us confesse unto God with Ezra , let our calamities be what they will , That the Lord hath punish'd us lesse then our iniquities have deserved . The way to beare the hand of God with patience , and with acceptance , is to confesse our sinnes , and to be humbled for them . If their uncircumcised hearts bee humbled , and then they accept of the punishment of their iniquities , saith the Lord : noting thus much , that the sight of our sin , and humiliation for it , makes a man willing to submit to Gods chastisements . Wherefore doth a living man complaine , a man for the punishment of his sins ? there are three strong reasons together why we ought not to murmur in our afflictions . First , Wee are men , and what an impudence is it for the clay to swell against the potter that form'd it , and complaine why hast thou made me thus . Secondly , wee are sinners , all the punishments wee suffer are our owne , the wages of our iniquities , and what a madnesse is it to complaine against the justice of our Iudge ? Thirdly , wee are living men and therefore God hath punished us lesse then our sinnes deserve , for the wages of sinne is death , and what ingratitude is it to repine at mercifull , and moderated punishments ? but yet such is the frowardnesse of our nature that wee are very apt thus to murmur ; what is the cure and remedy of this evill affection ? Let vs search and try our waies ( saith the Church ) and turne to the Lord our God ; the more wee grow acquainted with our sinnefull estate , and marveilous provocations , with the patience and promises of God , the more we shall justifie God , and waite upon him , the more wee shall judge our selves lesse then the least of Gods mercies and forbearances . I will beare the indignation of the Lord , saith the Church againe in the same case , I will not repine nor murmure at his dealing with me , I will acknowledge that righteousnesse belongeth unto him , and confusion unto me , and the ground of this resolution is the sense of sinne , Because I have sinned against him . I have pressed , and wearied , and grieved , and vexed him with my sinnes , without any zeale or tendernesse of his glory ; but he hath visited me in judgement and not in fury , in wrath he hath remembred mercy , and not quite consumed me as he might have done , he hath not dealt with me after my sinnes , nor rewarded me according to mine iniquities , he hath spared me as a sonne when I dealt with him as a traytor , and hee will pleade my cause , and bring me forth to the light , and revenge my quarrell against those which helped forward my affliction . Thus we see the way not to rage against Afflictions is to understand and be sensible of the foulenesse of our sinnes . Otherwise pride and madnesse will undoubtedly shew themselves in our Afflictions . What desperate and horrible rage did the heart of Pharaoh swell into , when in the middest of those fearefull Iudgements hee hardned his heart , and exalted himselfe against the people of God , and trampled upon them , and did not set his heart unto the iudgement , but threatned and drave out M●…ses and Aaron from his presence , and pursued them with finall and obdurate malice , through the midst of that wonderfull deliverance ? The like example we see in that impatient and fretfull reply of Iehoram king of Israel in the great famine : This euill is of the Lord , what should I waite for the Lord any longer ? If this be all the reward we haue for waiting and calling upon God , to what purpose serve our humiliations and fastings ? what profitablenesse at all is there in his seruice ? Thus we find the hypocrits challenging God for afflicting them , upbraiding him with their humiliations , and the fruitlesnesse of his service : Wherefore haue we fasted , and thou seest not ? wherefore haue wee afflicted our soule and thou takest no knowledge ? ye haue said it is in vaine to serue God , and what profit i●… it that wee ha●…e kept his ordinance , and that wee haue walked mourn●…fully before the Lord of hoasts , & c ? And thus Saul , when hee found himselfe forsaken by God , and should haue humbled himselfe , and sought his face , he proceeded in a further rage to inquire of the witches which himselfe had commanded to be destroyed . These things should teach us all to labour with God in prayer , that what ever evill hee sendeth upon us , hee would not suffer his strength and spirit to forsake us , nor giue us ouer to the rage and madnesse of our owne nature . O what hearts should men see in themselues , if they would looke upon their owne faces in other mens lives ! See ●…ulian dye with revenge and rage against Christ ; Iudas bursting asunder under the weight of Gods wrath ; The cursed persecutors * putting of their power , retiring to a priuate life , pining away with vexation , because the Gospell of Christ was too hard for them ; Achitophel dispatching himselfe for very madnesse , because his oracle was not beleeved ; One despaire , another blaspheme , another wrestle with his affliction as a beast in a snare , till the part swell and rancle , and grow too bigge for the punishment which is upon it ; How could not this chuse but make men out of loue with themselues , and labour to haue more holdfast of the Spirit of Christ ; that this madnesse of our nature may thereby betained , and our equanimity and moderation made knowne to all men ? Fifthly , and lastly , In the Ministery of the Word , when thy bosome sinne is met with , and the plague of thine owne heart discouer'd , when thou art prick't in thy master veine , when the edge of the sword enters to the quicke sacrificeth thee , crucifieth thy lusts , cuts off thy earthly members , ransackes thy conscience , and shewes thee the inside of thy foule soule ; heere by all meanes looke unto thy heart ; never so likely a time for madnesse and fierce opposition to set up it selfe , as when a man is driven into a corner and cannot flie . Sinners are all cowards , and cannot indure the brightnesse of Moses face , are not able to abide the scrutinie of the Word , but would faine turne their backes upon it ; not onely out of scorne , but out of feare too . Many a sturdy sinner will seeme to contemne the plainenesse and power of the Word , as an illiterate rude foolish thing , to scorne & undervalue the persons , companies , discourses of faithfull Ministers , as of despicable , or supercilious , or schismaticall fellowes : but the truth is ( and they in their owne consciences know it too ) that though there bee indeede much stoutnesse and contempt , yet there is more cowardice : Scorne is the pretence , but feare is the reason ; they cannot indure to bee disquieted and gall'd : as a diseased or wounded horse cu●…vets , and pranceth , and is very actiue and impatient ; at first sight a man would thinke it pride and metall , but the truth is t is paine and smart that causeth it . Well then sinners are all cowards , and would faine fly , but even cowards themselves , when they are shutin and surrounded , will fight with more fiercenesse then other men , even for very feare . The basest vermin almost that is , when shut out of all his refuges and holes , will trie his strength before he will perish , and leape in the face of his pursuer . And this now is the property of the word to 〈◊〉 men in , The Scripture , saith the Apostle , hath shut up all under sinn●… . Gal. 3. 22. And we shall ever finde , that the deeper the conviction hath been , the more likewise hath beene the preiudice , and the fiercer the Opposition against the word : see Ier. 5. 5 , 12. 6. 10. 43. 1 , 2. Nehem. 9. 29 , 30. Ioh. 8. 48 , 59. Ioh. 11. 47 , 53. Act. 5. 33. Act. 6. 10 , 11. 7. 54. 57 , 58. Ier. 36. 23. 2. Chron. 36. 15 , 16 , 17. As in the meeting of two contrary streames , if one prevaile not to carry away and over-rule the other , there must needs arise a mighty noyse and rage in the conflict : so is it in the wrestling and strife betweene the Spirit of God in the Word , and the current of a mans owne corruptions ; the greater strength and manifestation of the Spirit the Word hath in it , and the fewer corners and chinkes it leaves for sinne to escape at , the more fierce must needes the opposition be , if the word be not prevalent enough to turne the current . Let us therfore beware whatever we do of snuffing or rebelling against the warnings which are giuen us out of the Word . It is hard to kicke against the prickes ; there is no overcomming Gods Spirit : a man may fall upon the stone , but hee shall be broken by it ; if he be so strong , and lift so hard , as to move the stone , it shall fall upon him , and grinde him to powder . Let us not resolve to baffle the ministers , and to despise their message ; ( It is a sinne that leaves no remedy for a man , to throw away the physicke , to trample under foote the playster that should heale him ) Let us not thinke to blow away the Words of God as if they were but so much empty winde ; for the Lord saith that they shall become fire , to devou●…e the adversaries ; Let us not distinguish Scripture to our owne humours , nor accept or reject Gods Truth as will best ▪ consist with our owne resolutions ; but as it is the power of the Word to Captivate even rebelliousthoughts to the obedience of Christ ; so let us resolve to accept of every one of Gods righteous Commandements , and to hate every false way , to heare Christ and his Ministers in all things , to answer to Gods severest cals , even then when they make us tremble and doe astonish us , as Saint Paul did , Lord what wilt thou haue me to doe ? Even when the word affrights thee , yet giue this honour to it , not to reject it , nor fly from it , not to smother and suppresse it , but to endure it to search thee , and to submit thy selfe unto it . This is a notable way to abate the Originall madnesse which is in thy heart . Secondly , as there is furor in madnesse , so there is Amentia too , A distemper in the Intellectuals , as well as in the passions : Every man that is throughly mad is a foole too : And therefore the same originall word is translated in one place madnesse , Luk. 6. 11. and in another place , follie , 2. Tim. 3. 9. Now this distemper is Twofold : for either it is an universall privation and defect of reason ; or at least it is an inconsistency , a lubricitie , a slipperinesse of reason . And these are very deepe in the nature of a man , folly is bound up in the heart of a childe , and in spirituall things we are all children . First , there is an universall ignorance and inconsideratenesse of spirituall things in the nature of man , he takes lesse notice of his condition then the very bruite beasts . The Oxe knoweth his owner , and the Asse his masters crib , but Israel doth not know , my people doth not consider . The St●…rke in the heavens knoweth her appointed time , and the Turtle , and the Crane , and the Swallow , but my people knoweth not the judgement of the Lord. The very dumbe Assereproved the madnesse of the Prophet , as Saint Peter speakes . And for this reason it is that we shall observe That frequent Apostrophe of God in the Prophets , when he had wearied himselfe with crying to a deafe and re bellious people , he turnes his speech , and pleads before dumbe and inanimate Creatures ; Heare , O Heavens , and give eare , O Earth , nothing so farre from the voyce of the Prophet as the heavens , nothing so dull and impenetrable as the earth , and yet the heavens likelier to heare , the earth likelier to listen and attend , then the obdurate sinners . Heare O ye mountaines the Lords controversie , and ye strong foundations of the earth . Nothing in the earth so immoveable as the mountaines , nothing in the mountaines so impenetrable as the foundations of the mountaines , and yet these are made more sensible of Gods pleadings and controversies then the people whom it concern'd , The Creatures groane ( as the Apostle speakes ) under the burden and vanitie of the sinnes of men ; and men themselves , upon whom sinne lies with a farre heavier burden , boast , and glory , and rejoyce in it . Of our selves we have no understanding , but are foolish and sottish , as the Prophet speakes , we see nothing but by the light and the understanding which is given unto us , we cannot have so much as a right thought of goodnesse . The Apostle doth notably expresse this universall blindnesse which is in our nature , Ephes. 4. 17. 18. Walke not as other Gentiles in the Vanitie of their minde , having the understanding darkned , being alienated from the life of God , or from a godly life , through the ignorance that is in them , because of the blindnesse of their Hearts . First their minds are vaine ; the minde is the Seate of Principles , of supreme , primitive , underived truths ; but , saith he , their mindes are destitute of all divine and spirituall principles . Secondly , their understanding [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is darkened : The understanding , or Dianoeticall facultie is the seate of Conclusions , and that is unable to deduce from spirituall principles ( if there were any in their mindes ) such sound and divine conclusions as they are apt to beget : so though they know God ( which is a Principle ) yet this Principle was vaine in them , for they conceiv'd of his glory basely , by the similitude of foure footed beasts , and creeping things , they conceiv'd him an idle God as the Epicures , or a God subject to fate and necessity as the Stoicks , or a sinfull impu●…e God , that by his example made uncleannesses religious , as Saint Cyprian speakes ; one way or other they became vaine in their imaginations of him ; but secondly though they knew him , yet the conclusions which they deduc'd from that Principle , That he was to be worshipped , &c. were utterly unworthy his majesty , They worshipped him ignorantly , superstitiously , not as became God , they changed his truth into a lye . Thirdly , suppose their principles to be found , their Conclusions from those principles to be naturall and proper , yet all this is but speculation , they still are without the end of all this , spirituall prudence , their hearts were blinded , the heart is the Seate of knowledge practicall , that by the Principles of the minde and the Conclusions of the understanding doth regulate and measure the Conversation , but that was unable , yea averse from any such knowledge , for they held the truth of God in unrighteousnesse , they did not like to retaine God in their knowledge , they served the lusts of their owne hearts , were given up to vile affections , were filled with all unrighteousnesse , and had pleasure in evill workers , even when they did things which they knew deserved death , and provoked judgement . This is that universall defect which is in us by nature ; and very much of this remaines in the best of us . Here then when we are not able to conceive the Lords purpose in his word , though of it selfe it be all light , when we finde with David that it is too excellent for us , let us learne to bewaile that evill concupiscence of our nature , which still fils our understandings with mists , and puts a vaile before our faces . The whole Booke of God is a pretious Mine full of unsearchable treasures , and of all wisedome ; there is no scoria , no refuse in it , nothing which is not of great moment , and worthy of speciall and particular observation , and therefore much are we still to bewaile the unfaithfulnesse of our memories and understandings , which retaine so little , and understand lesse then they doe retaine . If David were constrain'd to pray Open mine eyes to see more wonders in thy Law , how much more are we to pray so too ? If there were a dampe of sinne in Davids heart , that did often make his light dimme , that did make him as abeast in understanding , as himselfe complaines ; how much darkenesse then and disproportion is there betweene us and that blessed light ? Looke upon Heretiques old and new , Marcions two gods , a good and an evill , Valentinians thirty and odde gods in severall lofts and stories ; worshippers of Caine , worshippers of Iudas , worshippers of the Serpent , and a world of the like sottish impiecies : nay amongst men that pretend more light , to see the same Scriptures on both sides held , and yet opinions as diametrally contrary as light and darkenesse , one gospell in one place , and another gospell in another , to speake nothing of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and naevi , those blemishes that are in the writings of the most rare and choisest instruments in Gods Church ; All these are notable evidences of that radicall blindnesse which is in our nature , and is never here quite removed : for if the light be not seene , it is not for want of evidence , but for want of sight . Secondly , consider the slipperinesse and inconsistencie of naturall reason in spirituall things , it can never stay upon any holy notion : And this is another kinde of madnesse . Mad men will make a hundred relations , but their reason cannot stand still , nor goe through with any , but roves from one thing to another , and joynes together notions of severall subjects like a rope of sand : some few lucid intervals they may haply have , but they quickly returne to their frenzies againe . This is the condition of our nature , let a man enter upon any holy thoughts , the flesh will quickly cast in other suggestions , to make him weary and faint under such unwelcome speculations . Therfore it was that David prayed , Vnite my hart to feare thy name ; Keepe it alwayes in the thoughts of the heart of thy servant , &c. This was the businesse of Paul and Barnabas to the Saints , to exhort them that with purpose of heart they would cleave unto God. And hence that phrase of Scripture to ioyne a mans selfe to God , and to lay fast bold upon him . And this every man that sets about it will finde to bee a very hard worke ; It will give every man just cause to cry out against the intrusions of a naughty heart . This is that which makes many mens righteousnesse like the morning Dew ; now the Grasse seemes drunken with wetnesse , and an houre after even gapes for drought ; now a vow and resolution , anon a relapse and returne againe ; now an ●…are to Christ , presently another open to sinne ; now offers and tender of peace , anon retreates and exceptions ; now a skirmish with sinne , and presently a truce ; like Penelopes Web , wrought in the day , and untwisted in the night . Tenthly , consider the Indefatigablenesse of this sinne , how unwearied it is in all the mischiefs that it is bent upon . It is said of Satan that he goes about seeking whom hee may devoure , as it was of Christ ▪ That he went about doing good ; I thinke wee shall never in the Scripture finde the Divell at a pause , or sitting still like one that were spent and tir'd . But yet I finde that for a season he hath departed , when hee had such a terrible foyle as put him out of all hope of victory ; I finde that hee may bee driven away and put to flight . Resist the Divell and hee shall flie from you . But now the fleshlie heart of a man will never be made sound a retreate , but sets on indefatigably upon the spirituall part : It is ( as I said ) like the Thiefe , when it is nail'd and crucified it will still revile , like a wounded woolfe it runnes about to doe mischiefe , or as a tyred Oxe it treads with more weight upon the soule . As the Historian said of Carthage that Rome was more troubled with it when it was halfe destroy'd , then when it remain'd whole and entire : so the man that hath in some measure overcome his lusts , will bee farre more sensible of their stirrings and strugglings , then another in whom they rule without disturbance . Wee may observe in some froward men when their causes are tried and prove desperate in right , they will yet still create perverse matters to molest their neighbors , and the more they sinke in the maine , the more clamorous they will be to proceed ; as eager gamesters the more they loose , the deeper game they play , and the harder they set to it ; so is it with the lusts of men , the more they are subdued , the more rebellious and headstrong will they be so farre as their power goes against the spirit of Christ. Lime is kindled by that which quencheth all other fires , and surely Grace which 〈◊〉 other temptations , or at least abateth th●…m doth occasionally , and by antiperistasis enrage the flesh , though in regard of exercise and actuall power it dye daylie . The reason hereof is , First , that which is naturall can never be chang'd , neither is any thing ever tir'd in its naturall motion . The motion of a stone upward growes fainter and fainter because carried by a violent impression , but downeward stronger and stronger because it gathers strength even by sympathie to the place whereunto it moves . Now originall sinne is the corrupt nature of a man , and the motions therefore of it are not violent but altogether naturall , and that naturall motion is set on and made the easier by the impulsions of Satan , as a stone throwne or hurried downeward moves the swifter , because the naturall weight thereof is improv'd by the accessory impression . Who ever knew the Sea give over raging , or a streame grow weary of running ? Now the motions of corruption are as naturall as the estuations of the sea , or the course of a river . Though there may be difficulty in fullfilling lusts , there can never be any in the rising and sprouting of lusts : As there may be paines in drawing water out of a Fountaine , but there can be no paines in the waters swelling or rising out of the Fountaine . It is no paines to conceive seede , though it bee to bring it forth in a birth : so in the begetting of sin , there is no paines requir'd for the heart to lust , for thoughts to arise , though the finishing of sinne may bee oftentimes painefull as well as deadly . Originall sinne is call'd by the Aposile a Law in the members , which putteth a byas into them , a forwardnesse , and propension to all evill . Now as a Bowle moves not with any difficultie when it followes the sway of its owne bias , so neither doth the heart in following lusts which are the weights and bias of the fleshlie soule . And therefore the longer any man lives in sinne , the sweeter 't is to him . Wearinesse , and propension are termes inconsistent . Secondly , Nothing is weary while it workes all De Suo , of it selfe , that which tyres a faculty is the fetching in of subsidiarie spirits , which being exhausted and spent the faculty giveth over working , and is said to be wearie . The eye is never weary with the act of seeing ( which is it owne worke ) but it is said to bee weary , meerely because of the deficiency of those animall spirits which are from without sent in unto it to assist it in its owne worke , which if they did in the same measure and strength without decay flow to the facultie , it could never be tired in its owne operation . So the locomotive facultie , when the hand worketh , or the foote walketh , would never be wearied in it selfe , if those spirits which are requisite to strengthen it in its exercise did not lessen , and faile , and breath out in the motion . But now our lusts make us flesh all over , in them wee worke all de nostro of our owne ; It is as naturall to the heart to lust , as it is to the eye to see , and in this respect more too ; for though the Act of seeing bee the eyes alone , yet the eye stands in need of forraine assistance from the heart ( which is the forge and seminarie of spirits ) to continue the exercise of this Act : But the Heart is wholly within it selfe furnish'd with all the strength and principles of lusting , or if it were not , yet those spirits which the temptations of Satan or the world infuse to assist it , doe never faile nor waste away , but as waters drawne out of a fountaine , the faster they are cald in , the more plentifully they come . Thirdly , Originall sin is Indefatigable , never wearie of warring , of tempting , of raging , of intruding , of bringing forth , o●… polluting all we do , because it is unsatisfied , The eye is not satisfied with seeing nor the ●…are with hearing . It is of vast and infinite desires , and the more it is supplied with that in which it seeketh satisfaction , the more greedy it growes ; as naturall motions the longer they continue the swifter they are . A sinner if he should live for ever , would sin for ever , & never say it is enough . Every imagination , every Creature that is shap'd & form'd in the hart , every purpose , desire , motion , ebullition , is onely evill every Day , saith the text ; no period , no stint , Evill from the childhood , Ex quo excussus est ex vtero , from the time of breaking forth out of the wombe , as the learned observe from the propriety of the word . Evill comes out of the heart as sparkles do out of the fire , never cease rising while the fire continues . Notably is this insatiablenesse of lust expressed by the Prophet in two excellent similitudes . First , from Drunkennesse , which makes a man still more greedy , doth not extinguish but enflame the perverse desire ; none cal in for wine faster , then they which have had too much before . Secondly , from Hell and the grave , which have no stint nor measure . The Cloud which the Prophet shewed his servant , was no bigger at first then a hand ; after , it grew to cover all the Heavens , and the reason was , it rose out of a Sea : so the sin of man will continually grow and overflow all his life , and the reason is , it hath a Sea of lust continually to supply it . Therfore in the Scripture it is call'd an effusion , a rushing out , an aestus , like the foaming or boyling of the Sea , a strange excesse of ryot , unto which , saith the Apostle , wicked men runne : a Greedinesse , a covetous improvement of uncleanenesse , a burning of lust , a fulnesse of all mischiefe . Now from this insatiablenesse of lust must needs follow the indefatigablenesse of it too . When a thing is out of the place of its owne rest , it neuer leaves moving naturally till it have gotten to it ; therefore in as much as lust can never carry the hart to any thing which it may rest in , needs must it flutter about , & be alwayes in motion . If there were an infinite space of aire , the motion of a stone in that space ( if there were any motion ) must needs be infinite , because it would no where have a Center , or middle place to hold it ( for there can be no medium where there are no extremes . ) Desires are the wings upon which the soule moves , if there be stil things found to entice the desires , and none to satisfie them , no marvell if the soule be stil upon the wing , in perpetual agitation , like the wind which continually whirleth about , or the Rivers which never leave running into the Sea , because they never fill it . But it may be objected , that the Scripture makes mention of the wearinesse which sinne brings upon men , of that impotency of sinning which growes upon them . The Sodomites wearied themselves in their rage against Lot. So the Prophet saith of wicked men , that they weary themselves to commit iniquity . I answer , that these very places prove the indefatigablenesse of lust , in that it never gives over , even when the instruments thereof are ti●…'d . The Israelites were weary of gathering straw , but were the Task-masters weary of exacting it ? The members may be weary of serving their law , but is the law of the members weary of quickning or commanding them ? Nay , herein is seene the cruell tyranny of lust against us , that it never leaves drawing , enticing , heartning , supplying us for sinne , even when wee are quite wearied in the service of it . Thou wert wearied in thy way , yet saidst thou not , There is no hope . Thou never didst consider , I have thus long drudg'd in the service of sinne , and have found no fruit , received no such satisfaction as I promis'd my selfe ; and therefore why should I weary my selfe any longer ? Why should I labour for that which is no bread , and which satisfyeth not ? Thou never didst bethinke thy selfe of returning to the right way , but wentest on with wonted madnesse and rage still , though thou foundedst for certaine that there was no profit in thy evill way , that thou didst sow nothing but winde , and shouldst reape nothing but a whirlewinde . Baalams lust was too swift for his weary beast ; when the Asse was frighted , and durst goe no further , yet the Prophet was as unwearied as at the first . Lust is like a furious Rider , never weary of the way , though the poore beast which must serve the Riders turne may quickly bee worne out . Woe to him that lodeth himselfe with thicke clay , saith the Prophet , How long ? He may have enough to loade him , he can never have enough to weary him . He may lod●… his house , his memory , his bagges , his wits , his time , his conscience ; but he can never fill his Hell. He may quickly have enough to sinke him , but hee can never have enough to satisfie him : As a ship may be overladen with Gold or Silver even unto sinking , and yet have compasse and sides enough to hold ten times more : so the heart will quickly be loaded unto sinking , but never filld unto satiety . In one word , wee must in sinne distingvish betweene the Act , and the Concupiscence from whence that Act ariseth ; or in the faculties betweene the Life and the Lust of them , betweene their naturall strength and activitie , and their law of corruption . The livelinesse and strength of the faculties may quickly be wasted , and yet the lust strong still . Sinne in Act hath a concurrence of the powers of the soule , and services of the body , which in their motions may quickly langvish . But yet as the Philosophers say of the soule , though it may seeme tyr'd and spent , and waxen old , because the body in which it resides growes unfit for its service , yet the soule indeed itself doth not grow old , but if it had equall instruments would be as vigorous in the oldest man , as in the youngest : so we may say of sin , though the body may grow weary of adultery , or the mind weary of plodding mischiefe , or the thoughts weary of contriving deceit , yet concupisce●…is non senescit , Lust it selfe growes never old nor weary . Nay , as the water when it is stopt in its principall course , yet one way or other where it best may it will make a shift to finde a vent , and to discover it selfe : even so lust in the heart will one way or other , when the minde and faculties , the body and members are quite tyr'd out in the principall service , make a shift to breake forth into some easier vent . When the adultery in the heart hath worne out the body , and spur'd it so long in this uncleane race , that it now sinkes under the burden , and hath no more blood to lose , yet even then it will finde a vent , and such a man will have eyes full of adultery , a tongvefull of adultery , thoughts and speculations full of adultery , a memorie in the review of former lewdnesse full of adultery . The thiefe on the Crosse had as good a will to crucifie Christ , to naile him , and pierce him as any others , but hee was fast enough for doing this ; yet his malice will finde a vent into his tongve to revile and raile upon him . Balaams tongve could not execute the office to which hee was hir'd , yet it will have a vent , and shew it selfe in journeying , counselling , and consulting how the people might draw a curse upon themselves . As a dogge may have his stomack cram'd usque ad vomitum , and yet his appetite unsatisfied , for hee presently returnes to his vomit : so though a man may lode and weary himselfe in the acting of sinne , yet lust it selfe is never satisfied , and therefore never wearied . What a watch then should we keepe over our evill hearts , what paines should wee take by prayer and unweariednesse of spirit to suppresse this enemy ? If there were any time wherein the flesh did sit still and sleepe , wherein the water did not runne , and seeke for vent , wee might then haply slacken our care ; but since it is ever stirring in us , wee should bee ever stirring against it , and using all meanes to lessen and abate it : since the heart is unwearied in evill , we should not faint , nor be weary of well-doing . Since the heart is so abundant in evill , wee should abound likewise in every good work of the Lord , alwayes considering what advantage this labour will give us against the toyle of sinne : in lust a man wearieth himselfe and hath no hope , but here our labour is not in vaine in the Lord , wee shall reape if wee faint not ; and a little glory in heaven , nay a little comfort in earth ( though neither one nor other may be called little ) will be a most plentifull recompence , pressed downe and running over for any the greatest paines that can bee taken in this spirituall watch . Yee have need of patience , saith the Apostle , to goe through the will of God , to bee in a perpetuall combate and defiance with an enemy that will give no respite nor breathing time . The temptations of Satan , the solicitations of the world are not so many , nor heauie clogs to men in their race , as that to which they are fastned , this weight that presseth downe , this besieging sinne which is ever enticing , clamouring , haling , rebelling , intruding , with love , with strength , with law , with arguments , with importunities calling a man from his right way . From this consideration the Apostle immediately inferres this duty of patience , Lay aside every waight , saith the Apostle , and the sinne that doth so easily beset us , and runne with patience unto the race that is set before us . And we must not cast our eye alwayes to the clog which wee draw , that may much dis-hearten us ; but looke unto Iesus , the Author and finisher of our faith , hee that can carry us through all these difficulties , that gives us weapons , that teacheth our hands to warre , and our fingers to fight , that is our Captaine to leade us , and our second , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our fellow-Combatant ) that fighteth against sinne in us by his grace . Looke what hee did , what contradiction hee endured , lest yee bee wearied and faint in your minds ; Looke what he promiseth , a victory against our lusts , and a Crowne after our victory . Looke when he commeth , 't is yet but a little while ; The comming of the Lord draweth nigh , the Lord is at hand ; Call to him , he is within the voyce of thy prayer , hee will come to strengthen thee ; waite upon him , he is within the eye of thy Faith , he will come to reward thee . Looke upon the Cloud of witnesses , those that are now the Church of the first-borne , and have their Palmes in their hands ; they all went through the same combate , they were all beset with alike infirmities , they were all men of the same passions with us , let us bee men of the same patience with them . Now lastly , consider the Propagation of this sinne . Which may therefore well be called an old man , because it dies not , but passeth over from one generation to another ; A mans Actuall sinnes are personall , and therefore Intransient , they begin and end in himselfe ; but originall sinne is naturall , and therefore with the nature it passeth over from a man to his posteritie . It is an entaile that can never be cut of , it hath held from Adam and will so continue to the worlds end holding al men in an unavoidable service and villanage unto Satan the Prince of this world . In Humane Tenures if a man leave a personall estate to all his children indefinitely , without singling out and designing this portion to one and that to another , though it bee true to say that there is nothing in that estate which any one of the children can lay an entire clayme unto as his owne , but that the rest have joynt interest in it , ( for the children , though many in persons , are yet but one proprietarie in regard of right in the estate of their father , till there be a severance made ) yet notwithstanding a Partition may be legally procur'd , and there is a kinde of virtuall or fundamentall severance before , which was the ground of that which is afterwards reall and legall : But now in this wretched Inheritance of sin which Adam left to all his posterity , we are to note this mischiefe in the first place , that there is no virtuall partition , but it is left whole to every childe of Adam . All have it , and yet every one hath it all too . Soe that as Philosophers say of the Reasonable soule , That it is whole in the whole , and that it is whole in every part : so wee may say of originall concupiscence , It is Tota in Genere Humano , and Tota in quolibet homine . All in mankinde , and all in every particular man. There is no law of partition for one man to have to him in peculiar the lusts of the eye , another to him the lusts of the tongue , another to him the lusts of the eare , &c. but every man hath euery lust originally as full as all men together have it . Secondly , we are to note a great difference further between the Soule & sin in this regard ; though all the soule be in every member as wel as in the whole body , yet it is not in the same manner and excellency in the parts as in the whole . For it is in the whole to all the purposes of life , sense , and motion , but in the parts the whole Soule serves but for some speciall businesses . All the soule is in the eye , and all in the eare , but not in either to all purposes , for it sees onely in the eye , and it heares onely in the eare ; But originall sinne is all in every man , and it serves in every man to all purposes : Not in one man onely to commit adulterie , in another idolatry , in another murther , or the like , but in every man it serves to commit sinne against all the Law , to breake every one of Gods commandements . A whole thing may belong wholly unto two men in severall , by diverse wayes of propriety , or unto sundry purposes ; A house belongs wholly to the Landlord for the purpose of profit and revenew , and wholly to the tenant for the purpose of use and inhabitation ; but it seemes in ordinary reason impossible for the same thing to belong wholly to sundry men in regard of al purposes for which it serves . But such an ample propriety hath every man to originall sinne , that he holds it all , and to all purposes for which it serves . For though some sinnes there are which cannot by some men bee properly committed ( properly I say , because by way of provocation , or occasion , or approbation , or the like , one man may participate in the sinnes which another commits ) as a King cannot be 〈◊〉 to his superiors in governement , because he hath no superiors ; a lay man cannot commit the sinne●… of a Minister , an unmarried man the sinnes of a husband , &c. yet this disability ariseth out of the exigence of personall conditions , but no way out of the limitednesse or impotency of originall sinne , which in every man serves to all the purposes which can consist with that mans condition ; and as his condition alters , so is it likewise fruitfull unto new sinnes . And these are two great aggravations of this sinnefull inheritance That it comes whole unto every man ; and that every man hath it unto all the purposes for which it serves . Thirdly , it is to be observ'd that in originall sin ( as in all other ) there are two things , Deordination or sinfulnes , and Guilt or obligation unto punishment . And though the former of these be inseparable from nature in this life yet every man that beleeveth and repenteth hath the damnation thereof taken away , it shall not prove unto him mortall . But now this is the calamitie ; Though a man have the guilt of this sinne taken of from his person by the benefit of his owne faith , and the grace of Christ to him : yet still both the deordination , and the guilt passeth over unto his posteritie by derivation from him . For the former the case is most evident , what ever is borne of flesh is flesh , no man can bring a cleane thing out of an uncleane , an evill roote must bring forth evill branches , a bitter fountaine corrupt streames ; leaven will derive sowernesse into the whole masse , and the Fathers treason will staine the blood of all his posterity : And it is as certaine for the latter , that though guilt and punishment may bee remitted to the Father , yet from him it may be transmitted to his childe . Every parent is the chanell of death to his posterity . Totum gonu●… 〈◊〉 fecit Adam is damnationis traduce●… ; Adam did diffuse and propagate damnation unto all mankind . Neither is 〈◊〉 any wonder , or injustice that from a cursed roote should proceed branches fit for nothing but the fire . As a Iew that was circumcised brought forth an uncircumcised sonne , as cleane crne sowed comes up with chaffe and stubble , as the seed of a good Olive brings forth a wilde Olive : so is it with the best that are , their Graces concurre not to naturall generation , and therefore from them is nothing naturally propagated . For first the wiping off of Guilt while the fault abides is an Act of Grace and pardon ; now pardons are ever immediate from speciall favour , from direct grant , and therefore cannot runne in the bloud , nor come to a man in the vertue of his birth , or by derivation ; especially where the pardon runnes not in generall termes , but personally by way of priviledge and exemption , and that too upon certaine conditions , the performance and vertue whereof is intransient , and cannot availe any by way of imputation or redundancie . Secondly , though the personall Guilt be off from the man , yet the ground of that Guilt , the damnablenesse , or liablenesse to be imputed unto punishment is inseparable from sin ; though sin be not mortall de facto ▪ So as to bring damnation to the person justified , yet it never ceaseth to be mortall de merito , that is , to be damnable in it selfe , in regard of its owne nature and obliquity , though in event and execution the damnable vertue of sinne be prevented by faith which cures it , and by repentance which forsakes and cuts it off . For wee must observe that To merit damnation belongs to the nature of sinne , but to bring forth damnation ▪ belongs to the accomplishment and finishing of sinne , when it is suffered to grow to its measure , never interrupted , never prevented ; God hath patience toward sinners , and waiteth for their repentance , and doth not presently powre out all his wrath ; if in this interim men will bee perswaded in the day of their peace to accept of mercy offer'd , and to Breake of sinnes before the Epha be full , then their sinnes shall not end in Death . But if they neglect all Gods mercie , and goe on still , till there be no remedie , then sinne growes to a ripenesse , and will undoubtedly bring forth Death . Since therefore the nature of sinne passeth to posterity , even when the guilt thereof is remitted in the pa●…ent , needs must the guilt thereof passe too , till by grace it be done away . Fourthly , In originall sinne there is a twofold denomination or formalitie . It is both a Sinne , and a Punishment of sinne . For it is an absurd conceite of some men who make it an impossibility for the same thing to be both a sinne and a punishment . When a prodigall spends all his mony upon uncleannes , is not this mans poverty both his sin and his punishment ? When a drunkard brings diseases on his body , and drownes his reason , is not that mans impotencie and sottishnesse both his sin and his punishment ? Indeed sinne cannot rightly be cald an inflicted punishment , for God doth not put it into any man ; yet it no way implies contradiction , but rather abundantly magnifies the justice and wisedome of Almighty God , to say that he can order sinne to bee a scourge and punishment to it selfe : And so Saint Austen cals it , a penall vitiousnesse or corruption . So that in the derivation of this ●…in wee have unto us propagated the very wrath of God. It is like Aarons rod , on our part a branch that buddeth unto i●…iquitie , and on Gods part a Serpent that stingeth unto Death . So that Adam is a twofold cause of this sinne in his posterity . A meritorious cause , he did deserve it by prevarication as it was a punishment , & an efficient cause , he doth derive it by contagion as it is a sinne . And this is the wretchednesse of this sinne , that it is not onely a meanes to bring the wrath of God upon us , but is also some part and beginning of the wrath of God in us , and so is , as it were the earnest , and first fruits of damnation . Not as if it were by God infus'd into our nature ( for wee have it put into us no other way but by seminall contagion and propagation from Adam ) but God seeing man throw away and wast that original righteousnes which he at the first put into him , and appointing him to bee the head and fountaine of all mankind not only in nature but in foro-too , in regard of legall proceeding , with-held from him and his seed that Gift which was freely by him in the Creation bestowed , and willfully by Adam in the fall rei●…cted , and adjudg'd this miserie upon him , that hee should passe over to all his posterity the immediate fruit of his first prevarication , which was originall sinne , contracted by his owne default , and as it were issuing out of his willfull disobedience upon him , because they all were in him interessed as in their head and father in that first transgression . Thus have I at large opened those many great evils which this sinne hath in it , that life of concupiscence which the Apostle here speaketh of . I cannot say of it as the Romane Epitomizer of his Historie , I●… brevit abella totanteius imagi●…m amplex●… su●… , that in a small compasse I have comprized the whole Image of old Adam , but rather cleane contrary , In amplatabull non dimidiam eius imaginem amplexus sum . The halfe of this sinne hath not all this while beene described unto you . Now therefore to conclude this Argument ( wherein I have been the larger , both because of the necessarinesse of it , that we may know whither to rise in our humiliations for sinne , and because it is the principall s●…ope of the Apostle in the place , and serves most abundantly to shew our owne everlasting insufficiency for happinesse in our selves ) we see by these things which have been discovered in this sin , at what defiance we ought to stand with the doctrine of those men , first , who mince and qualifie , and extenuate this sinne as the Papists doe , making it the a smallest of all sinnes ▪ b not deserving any more of Gods wrath , then onely a want of his beatificall presen●…e , and that too without any paine or sorrow of minde , which might be apt to grow from the apprehension of so great a losse , nay not onely denying it after Baptisme to bee a sinne , but onely the seed of sinne , an evill disease , langvor , tyranny , and impotency of nature : but that even in the wicked themselves c concupiscence is rather imputed for sinne , then is really and formally sinne , d notwithstanding it be forbidden in the Commandement ; and upon these presumptions e reviling the doctrine of the Reformed Divines , for exaggerating this sinne , as that which overspreadeth in its beeing all our nature , and in its working all our lives . Secondly , of those who heretofore , and even now deny any sinfulnesse either in the privation of the Image of God , or in the concupiscence and deordination of our nature . It was the doctrine of the Pelagians in the primitive times , that f mans nature was not corrupted by the fall of Adam , that his sinne g was not any ground to his posterity either of death , or of the merit of death , that h sinne comes from Adam by imitation , not by propagation . That i Baptisme doth not serve in Infants for remission of sinne , but onely for adoption and admission into Heaven ; that as k Christs righteousnesse doth not profit those which beleeve not , so Adams sinne doth not prejudice , nor injure those that actually sinne not . l That as a righteous man doth not beget a righteous Childe , so neither doth a sinner beget a Childe guilty of sinne . That m all sinne is voluntary , and therefore not naturall . That n Marriage is Gods ordinance , and therefore no instrument of transmitting sinne . That o concupiscence being the punishment of sinne cannot bee a sinne likewise . p These and the like Antitheses unto Orthodox Doctrine did the Pelagians of old maintaine . And ( as it is the policy of Satan to keepe alive those heresies which may seeme to have most reliefe from proud and corrupted reason , and doe principally tend to keepe men from that due humiliation , and through-conviction of sinne , which should drive them to Christ , and magnifie the riches of Christs Grace to them ) there are not wanting at this day a a broode of sinfull men , who notwithstanding the evidence of Scripture , and the consent of all Antiquitie , doe in this Point concurre with those wicked Heretikes , and deny the originall corruption of our nature to bee any sinne at all , but to be the work of Gods owne hands in Paradise ; nay deny further the very imputation of Adams sinne to any of his posterity for sinne . And now because in this point they doe expressely contradict not onely the b Doctrine of holy Scriptures , the c foundation of Orthodox Faith , the d consent of Ancient Doctors , and the e Rule of the Catholike Church , but in no lesse then foure or five particulars doe manifestly oppose the doctrine of the Church of England in this Point most evidently delivered in f one article ; for the Article saith , Man is Gone from originall righteousnesse ; they say , Man did not goe away from it , but God snatched it away from man : the Article saith , that by Originall sinne Man is enclined unto evill , and calleth it by the name of concupiscence and lust , they say , that Originall sinne is onely the privation of righteousnes , and that concupiscence is a concreated and originall condition of nature : the Article saith , that the flesh lusteth alwayes contrary to the spirit , they say in expresse termes , that this is false , and that the flesh when it lusteth indeed doth lust against nothing but the spirit , and that the Apostle in that place meant onely the Galatians , and not all spirituall or regenerate men : the Article saith , that this lust deserveth Gods wrath and condemnation ; they say , that it doth not deserve the hatred of God : and lastly , the Article saith , that the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sinne ; they say , that it is not properly either a sinne , or a punishment of sinne , but onely the condition of nature : in all these respects it will be needfull to lay downe the truth of this great Point , and to vindicate it from the proud disputes of such bold Innovators . And first let us see by what steps and gradations the Adversaries of this so fundamentall a doctrine ( which as g Saint Austin saith is none of those in quibus optimi fidei Catholicae defensores salvâ fidei compage inter se aliquando 〈◊〉 consonant , wherein Orthodox Doctors may differ and abound in their owne sense ) doe proceed to denie the sinfulnesse of that which all Ages of the Church have called Sinne. First they say , That the a Sinne of Adam is not any way the sinne of his posterity , that it is against the nature of sinne , against the goodnesse , wisedome , and truth of God , against the rule of Equitie and Iustice , that Infants who are Innocent in themselves , should bee accounted Nocent iu another ; therein taking away Baptisme for remission of sinnes from Infants , who being not borne with guilt of Adams sinne stand yet in no neede of any purgation . Secondly , they say that though b Adams sinne may be thus farre said to be unto posterity imputed ; as that by reason of it they become obnoxious unto Death , ( namely to an eternall dissolution of body and soule without any reunion , and an eternall losse of the divine vision , without any paine of sense ) yet that death which to Adam in his person was a punishment , is not so to his posteritie , but onely the condition of their nature . Thirdly , they say that c that which is called originall sinne is nothing else at all , but onely the privation of originall righteousnesse ; and that concupiscence was 〈◊〉 contracted , and brought upon nature by sinne , but was originally in our nature , suspended indeede by the presence , but actuated by the losse of that righteousnesse . Fourthly , they say , d That that Privation was not by man contracted , but by God inflicted as a punishment upon Adam from whom it comes , but onely as a condition of nature unto us ; that man in his fall and prevarication did not Throw away or actually shake off the Image of God , but God pull'd it away from him ; which if God had not done , it would have remained with him , notwithstanding the sinne of the first fall . Fifthly , they say , e That in as much as the privation of originall righteousnesse was a punishment by God upon Adam justly inflicted , and by Adam unto us naturally and unavoidably propagated , It is not therefore to be esteem'd any sinne at all , neither for it can God justly condemne any man ; nor is it to be esteem'd a punishment of sinne in us , though it were in Adam , because in us there is no sinne going before it of which it may bee accounted the punishment , as there was in Adam , but onely the condition of our present nature . Lastly , they say that Adam being by God deprived of originall righteousnesse , ( which is the facultie and fountaine of all obedience ) and being now constituted under the deserved curse , f all the debt of legall obedience , wherein he and his posteritie in him were unto God obliged , did immediately cease ; so that whatsoever outrages should after that have beene by Adam or any of his children committed they would not have beene sinnes , or transgressions , nor involv'd the Authors of them in the guilt of iust damnation . That which unto us reviveth sin , is the new covenant ; because therein is given unto the law new strength to command , and unto us new strength to obey , both which were evacuated in the fall of Adam . Vpon which premises it doth most evidently follow ; that unlesse God in Christ had made a covenant of grace with us anew , no man should ever have beene properly and penally damned but onely Adam ; and he too , with no other then the losse of Gods presence : ( For ●… Hell and torments are not the revenge of Legall , but of Evangelicall disobedience ) not for any actuall sinnes , for there would have beene none , because the exaction of the Law would have ceased ; and where there is no Law , there is no transgression ; not for the want of righteousnesse , because that was in Adam himselfe but a punishment , and in his posteritie neither a sinne , nor a punishment , but onely a condition of nature ; not for habituall concupiscence , because though it be a h disease and an infirmitie , yet it is no sinne , both because the being of it is connaturall and necessary , and the operations of it inevitable and unpreventable for want of that bridle of supernaturall righteousnesse which was appointed to keepe it in . Lastly , not for Adams sinne imputed , because being committed by another mans will , it could bee no mans sinne but his that committed it . So that now upon these premises we are to invert the Apostles words , By one man , namely by Adam , sinne entered into the world , upon all his posterity , and death by sinne ; By one man , namely by Christ ( tanquam per causam sine quâ non ) sinne returned into the world upon all Adams posteritie , and with sinne , the worst of all deaths , namely hellish torments , which without him should not haue beene at all . O how are wee bound to prayse God , and recount with all honour the memorie of those Worthies who compiled Our Articles , which serue as a hedge to keepe out this impious and mortiferous doctrine ( as i Fulgentius cals it ) from the Church of England , and suffers not Pelagius to returne into his owne country . There are but three maine arguments that I can meet with to colour this heresie , and two of them were the Pelagians of old . First , k that which is naturall and by consequence necessarie and unavoidable cannot be sinne ; l Originall sinne is naturall , necessarie , and unavoidable ; therefore it is no sin . Secondly , that m which is not voluntarie cannot be sinfull ; n Originall sinne is not voluntarie ; therefore not sinfull . Thirdly , no o sinne is immediatly caused by God ; but originall sinne , being the privation of originall righteousnesse is from God immediately , who pull'd away Adams righteousnesse from him ; Therfore it is no sinne . For the more distinct understanding the whole truth , and answering these supposed strong reasons , give me leave to premise these observations by way of Hypothesis . First , there are Two things in originall sinne , The privation of righteousnesse and the corruption of nature ; for since originall sinne is the roote of actuall , and in actuall sinnes there are both the omission of the good which we ought to exercise , and positive contuma●…ies against the Law of God , therefore a vis formatrix , something answerable to both these must needs be found in originall sinne . This positive corruption ( for in the other all agree that it is originall sinne ) is that which the p Scripture cals fl●…sh , and members , and law , and lusts , and bodie , and Saint q Austin , vitiousnesse , inobedience or inordinatenesse , and a morbid affection : Consonant whereunto is the r Article of our Church , affirming , that man by originall sinne is farre gone from righteousnesse , which is the privation ; secondly that thereby he is of his owne nature enclined unto evill , which is the pravitie or corruption : and this is the doctrine of s many learned papists . Secondly , the Law being t perfect and spirituall searcheth the most intimate corners of the soule , and reduceth under a law the very rootes and principles of all humane operations : And therefore in a●… much as u well being is the ground of well working , and that the Tree must be good before the fruite , therefore wee conclude , that the Law is not onely the Rule of our workes , but of our strength , not of our life only but of our nature , which being at first deliver'd into our hands entire and pure , cannot become degenerate , without the offence of those who did first betray so great a trust committed unto them . x Thou shalt loue the Lord thy God , Ex●…ni vald●… tuo , with all thy might , saith the Law ; it doth not only require us to love , but to have mindes furnish'd with all strength to love God , so that there may be life and vigo●… in our obedience and love of him . The Law requires no more love then strength , therefore if it did not of us require strength to love , but onely suppose it , it could require no love neither , for the y Apostle tels us that by nature we are without strength . So that if the meaning of the Law be onely this , Thou shalt love the Lord thy God with all the strength which thou hast ; and not this , Thou shalt love him with all the strength that I require thee 〈◊〉 have , and that I at first gave thee ( so that the strength and faculty , as well as the love and duty may c●…dere sub pr●…cepto , fall under the command ) the meaning of the Law would amount but to this , Thou shalt not , or needest not to love the Lord thy God at all , because thou hast no strength so to doe , and art not to be blamed for having none . Thirdly , it is not the being voluntary or involunt●… that doth make a thing sinfull or not sinfull , but being opposite to the Rule , which requires complete strength to serve God withall ; Now all a mans strength is not in his will , the understanding , affections , and bodie have their strength , which failing , though the will bee never so prompt , yet the worke is not done with that perfection which the Law requires : yet withall wee are to note in this point two things . First , That a originall sinne is , ●…do , voluntarie too , because brought in by that will which was originally ours , for this is a true rule in divinity , b Voluntas capitis totius naturae voluntas reputatur , that Adams will was the will of all mankind , and therfore this sinne being voluntarie in him , and hereditarie unto us , is esteemed in some sort voluntary unto us too . Secondly , that a thing may be voluntarie two wayes , First , efficienter , when the will doth positively concurre to the thing which is done ; c Secondly , Deficienter , when the will is in fault for the thing which is done , though it were not done by it selfe . For wee must note , that all other d faculties were at first appointed to be subject to the will , & were not to move but upon her allowance , and conduct , and therefore when lust doth prevent the consent and command of the will , it is then manifest that the will is wanting to her office ; for to her it belongs to suppresse all contumacie , and to forbid the doing of any illegall thing . And in this sense I understand that frequent speech of Saint e Austen , That sinne is not sin except it be voluntarie , that is , sinne might altogether be prevented , if the will it selfe had its primitive strength , and were able to exercise uprightly that office of government and moderation over the whole man which at first it was appointed unto . Which thing the same f Father divinely hath expressed in his confessions ; What a monstrous thing is this , saith he , that the minde should command the body and be obeyed , and that it should command it selfe , and bee resisted ? His answer is , The will is not a totall will , and therefore the command is not a totall command , g for if the will were so throughlie an enemie to lust as it ought to be , it would not be quiet till it had dis-throned it . These things being premised , wee conclude That as our nature is universally vitiated and defil'd by Adam , so that pollution which from him wee derive is not onely the languor of nature , the condition and calamitie of mankinde , the wombe , seed , fomenter , formative vertue of other sins , but is it self truly and properly sin , or to speak in the phrase of the Church of England , hath of it selfe the nature of sin ▪ First , where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transgression there is sin ; in this sin there is more , for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ rebellion , and antipathie against the whole Law ; therefore concupiscence is sin . Secondly , That which inferres death , and makes men naturally children of wrath , is sinne ; but lust , and fleshly concupiscence reviving , bringeth death , and wrath ; therefore it is sinne . Thirdly , where there is an excesse of sinne that thing must needs be sinfull ; but concupiscence by the commandement is exceeding sinfull , ergo . Fourthly , that which is hatefull is evill and sinfull ( for God made all things beautifull and good , and therefore very lovely ) but concupiscence is hatefull , what I hate , that I do . Fifthly , that which quickneth to all mischiefe , and indisposeth to all good must needs be sinfull , as shee that tempteth and solliciteth to adulterie may justly be esteem'd a harlot ; but concupiscence tempteth draweth , enticeth , begetteth , conceiveth , indisposeth to good , and provoketh to evill ; therefore it is sinne . Sixthly , that which is hellish and divelish must needs be sinnefull , for that is an argument in the Scripture to prove a thing to be exceeding evil ; but concupiscence is even the Hell of our nature , and lusts are divelish ; Therefore they are sinfull too . Nemo se palpet , saith Saint Austen , desus Satanas est , de Deo beatus , Let no man sooth or flatter himselfe , his happinesse is from God , for of himselfe he is altogether diuelish . Seventhly , that which was with Christ crucified is sinne , for hee bore our sinne is his body upon the tree ; but our flesh and concupiscence was with Christ crucified , They that are Christs have crucified the fl●…sh with the affections and lusts ; Therefore it is sin . Lastly , that which is washed away in Baptisme is sinne , for Baptisme is for remission of sinnes ; but concupiscence and the body of sinne is done away in Baptisme ; Therefore it is sinne . And this is the frequent argument of the ancient Doctors against the Pelagians to prove that infants had sinne in their nature , because they were baptized unto the remission of sinnes . To give some answer then to those pretended reasons . To the first wee confesse that nothing can bee toto genere Necessarie , and yet sinfull : neither is originall sinne in that sort necessary to the nature in it selfe , though to the nature in persons proceeding from Adam it be necessarie . For Adam had free will , and wee in him , to have kept that originall righteousnesse in which wee were created , and what was to him sinfull , was to us likewise , because wee all were one in him . Wee are then to distingvish of naturall and necessarie , for it is either primitive and created , or consequent , and contracted necessity ; the former would indeed void sin because God doth never first make things impossible , and then command them ; but the latter growing out of mans owne will originally , must not therefore nullifie the Law of God , because it disableth the power of man , for that were to make man the Lord of the Law. To the second three things are to be answer'd . First , The sinfulnesse of a thing is grounded on its disproportion to the Law of God , not to the will of man. Now Gods Law sets bounds , and moderates the operations of all other powers and parts , as well as of the wil. And therfore the Apostle complaines of his sinfull concupiscence , even when his wil was in a readines to desire the good , and refuse the evill . Ro. 7. 18. Secondly , no evil lust riseth or stirreth , though it prevent the consent of the will , but the wil may be esteemed faultie , not in this that it consented unto it , but in this , that it did not , as it ought to have done , hinder and suppresse it . For the stirrings of lust before the will , is their usurpation , and inordinatenesse , not their nature , which therefore the will according to that primitive soveraignty which in mans nature shee had ought to rectifie , and order againe . Thirdly , originall sin , though to persons it be not , yet to the nature it was voluntarie , and to the persons in Adam as in their common Father , for with them otherwise then in him no covenant could be made , and even in humane lawes the Acts of parents can circumscribe their children . To the third , wee utterly deny that God did take away originall righteousnesse from man , but he * Threw it away himselfe ; God indeed with-holds it , and doth not obtrude againe that upon us which wee rejected before , but he did not snatch it away , but man in sinning did nullifie it to himselfe . For what was righteousnesse in Adam but a perfect and universall rectitude , whereby the whole man was sweetly order'd by Gods law , and within himselfe ; now Adams sinne having so many evils in it as it had , pride , ambition , ingratitude , robberie , luxurie , idolatry , murther , and the like , needs must that sinne spoile that originall righteousnesse which was and ought to bee universall . Secondly , wee grant that originall sinne is not onely a fault , but a punishment too ; but that the one of these should destroy the other b wee utterly denie ; for which purpose wee may note , that a punishment may be either by God inflicted in its whole being , or by man in the substance of the thing contracted , and by God in the penall relation which it carries ordered . It is true , no punishment from God inflicted upon man can bee in the substance of the thing sinfull , but that which man brings upon himselfe as a sinne Gods wisedome may order to be a punishment too . When a prodigall spends his whole estate upon uncleannesse , is not his povertie both a sinne and a punishment ? when a drunkard or adulterer brings diseases upon his bodie , and drownes his reason , is not that impotencie and sottishnesse ▪ both sinne and punishment ? did not God punish Pharaoh with hardnesse of heart , and the gentiles with vile affections ? and yet these were sinnes as well as punishments . To expedite this point in one word as I conceive of it . Two things are in this sinne , Privation of Gods Image , and lust or habituall concupiscence . The privation is , in regard of the first losse of righteousnesse , from Adam alone , by his voluntarie depraving of the humane nature , and excussion of the image of God ; but in regard of the Continuance of it , so deficienter , Gods justice and wisedome hath a hand in it , who as he is the most just avenger of his owne wrongs and the most free disposer of his owne gifts , so hath hee in both respects been pleased to whith-hold his image formerly rejected , and not to obtrude upon ingratefull and unworthy men so pretious an endowment , of which the former contempt and indignitie had justly made them ever after destitute . Concupiscence wee may conceive both as a disorder , and as a penaltie . Consider it as a punishment , and so though it bee not by God effected in nature , ( for he tempteth no man , much lesse doth hee corrupt any ) yet is it subject to his wisedome and ordination , who after he had been by Adam forsaken , did then forsake him likewise , and give him up into the hand of his owne counsell , leaving him to transmit upon others that seminarie of uncleannesse , which himselfe had contracted . Consider it as a vice , and so wee say that lust , or flesh doth not belong to the parts as such or such parts , but is the disease of the whole nature , either part whereof though it doe not equally descend from Adam , yet may hee justly bee esteem'd the Father and Fountaine of the whole nature , because though generation doe not make all the materials and parts of nature , yet doth it worke to the uniting of them , and constituting of the whole by them . So then naturall corruption is from Ad●…m alone meritoriously by reason of his first prevarication ; from Adam by our parents seminally , and by generation and contagion ; but under favour I conceive that it is not from the body in the soule , but equally and universally from the whole nature as a guilty , forsaken , and accursed nature , by some secret and ineffable resultancie therefrom , under those relations of Guilt and cursednesse . This with submission to the learned I conceive in that great question touching the penalenesse , and traduction of originall concupiscence , reserving to others their libertie in such things , wherein a latitude of opinions may consist with the unitie of faith and love . But to returne to those things which are more for practice . This doctrine of originall sinne doth direct us in our * humiliations for sinne , shewes us whither wee should rise in judging and condemning our selves , even as high as our fleshly lusts , and corrupt nature . Let not any man say , saith S. Iames , that he was tempted of God ; I shall goe further , Let not any man say of himselfe by way of excuse , extenuation , or exoneration of himselfe , I was tempted of Satan , or of the World ; and who can be too hard for such enemies , who can withstand such strong solicitations ; ** Let not any man resolve his sinnes into any other originall then his owne lusts . Our perdition is totally of our selves , wee are assaulted by many enemies , but it is one onely that over commeth us , even our owne flesh . Saint Paul could truly say , * It was no more I that sinned ; but did he charge his sinnes therefore upon Satan , or upon the World ? No , though it was not he , yet it was something that did belong unto him , an inmate , a bosome enemie , even sinne that dwelt within him . It is said , that Satan provoked David to number the people , and yet Davids heart smote himselfe , and did not charge Satan with the sinne , because it was the lust of his owne heart that let in and gave way to Satans temptation . If there were the same minde in us as in Christ , that Satan could finde no more in us to mingle his temptations with all , then hee did in him , they would be equally successeles●…e ; but this is his greatest advantage , that he hath our evill nature to helpe him , and hold intelligence with him . And therefore wee must rise as high as that in our humiliations for sinne : For that will keepe us ever humble , because concupiscence will be ever sti●…ring in 〈◊〉 : and it will make us throughly humble , because thereby sinne is made altogether our owne , when wee attribute it not to casualties , or accidentall miscarriages , but to our nature ; as David did , In sinne was I shaped , and in iniquitie did my mother conceive me . It was not any accident , or externall temptation which was the roote and ground of these my sinnes , but I was a transgressour from the wombe , I had the seedes of adultery and murder sowne in my very nature , and from thence did they breake forth in my life . When men shall consider , that in their whole frame there is an universall ineptitude and indisposition to any good , and as large a forwardnesse unto all evill , that all their principles are vitiated , and their faculties out of joynt , that they are in the wombe as Cockatrice egges , and in the conception a seed of ●…pers ▪ more odious in the pure eyes of God , then Toads or Serpents are in ours , this will keepe men in more caution against sinne , and in more humiliation for it . Lastly , from the consideration of this sinne we should be exhorted unto these needfull duties : First , to much i●…alousie against our selves , not to trust any of our faculties alone , nor to be too confident upon presumptions , or experiences of our owne strength . ●…ob would not trust his eies without a covenant , nor David his mouth without a bridle ; so strangely and unexpectedly will nature breake out if it feele it selfe a little loose , as may cost a man many a cry and teare to set himselfe right againe . Though a Lyon seeme never so tame , though the Sea seeme never so calme , give them no passage , keepe on the chaine , look still to the Bulwarkes , for there is a rage in them which cannot be tamed . Venture not on any temptation , bee not confident of any grace received so as to slacken your wonted zeale , count not your selves to have apprehended any thing , forget that which is behinde , presse forward to the price that is before you ; and ever suspect the treacherie and tergiversation of your owne hearts . Ioseph flung out , and would not trust himselfe in the company of his mistresse , He hearkened not to her to lye by her , or to bee with her , company might easily have kindled concupiscence , a little of Satans blowing might have carried the fire from one sticke unto another . David would have no wicked thing in his house , nor in his sight ; sinne is a plague , hee knew how full of ill humours , and seeds of alike evill , his heart was ; how apt to catch every infection that came neere it , and therefore he tooke care to decline the very objects and examples of sinne . God would not suffer any people , or monuments of Idolaters to bee spared , lest they should prove temptations and snares to his owne people ; and their hearts should runne after the like sinnes . Keepe thine heart , saith Salomon , with al●… diligence , never let thine eye bee off from it , hide the word , and the spirit alwayes in it , to watch it , for there is an adulterer ever at hand to steale it away . Therefore the Lord would have the Israelites binde Ribbands upon their Fringes , and the Law on the Posts of their dores , that by those visible remembrancers their mindes might be taken off from other vanities , and the obedience of the Law more reviv'd within them . And Salomon alluding to that custome shewes the vse and the fruites of it ▪ Bind them , saith he , continually upon thine heart , and tye them about thy necke , make the Law of God thy continuall ornament ; when thou goest it shall leade thee , when thou sleepest it shall keepe thee , when thou awakest it shall talke with thee ; in all thy wayes and conditions it shall be thy safegard , thy companion , and thy comfort . Secondly , To warre and contention against so strong and so close an enemie . Our flesh is our Esau , our elder brother , and we must ever be wrestling with it . The flesh and the spirit are contraries , one will ever be on the prevailing side : and the flesh is never weary nor out of work to improve its owne part , therefore the spirit must bee as studious and importunate for the Kingdome of Christ. But you will say ▪ To what end serves any such combate ? it is impossible to vanquish , or to ouercome lust . The Divell may bee put to flight , there is hope in a conflict with him , but lust may be exasperated by contention , it cannot bee shaken of . To this I answer in the generall first , that it is our dutie to fight with sinne , and it is Christs office and promise to overcome it , Wee must performe that which hee requireth of us , and trust him with that which hee promiseth unto us . Besides , by this meanes the bodie of sinne is first weakened , though not quite destroi'd . For as in the Leviticall Law when a spreading leprosie was in a house , the walls were first scraped round about , the dust throwne out , new stones and new morter put to the old materials , and then last of all the house upon the uncureablenesse of it was broken quite downe , and dissolved : so in our present leprous and corrupted condition , wee are to deface , to weaken , to scrape of what wee can of the body of sinne , and leave the rest for God to doe when hee shall be pleased to dissolve us . Secondly , It is by this meanes captivated likewise , though like the Gibeonites , and the Moabitish maides it bee not slaine , yet it is kept under and subdued . Thirdly , however , by this meanes it is discover'd and it is a good part of warre to know the latitude of an enemies strength , to prie into his stratagems and contrivances . For the knowledge of sinne will make us more earnest in mourning for it , more importunate in our prayers against it , more humble in our consessions of it , more unquiet till wee be acquitted by the blood of Christ and his spirit from it , more urgent to lay hold upon the victories and promises of Christ against it . This is the sum of all , and a most sufficient encouragement . The grace of Christ in us will weaken much , the grace and favour of Christ unto vs will forgive the rest , and the power of Christ at the last will annihilate all . Thirdly , To patience and constancy in this spirituall combate . Wee are beset , and compassed about with our corruptions , the sinne hangs on with much pertinacy , and will not be shaken of , therefore there is neede of patience to runne the race that is set before us , to doe the whole will of God , to hale perpetually our clog after us , to pull on and drive forward a backsliding and a revolting heart , to thrust still before us a swarme of thoughts and affections through so many turnings and temptations as they shall meet withall . When the spies returned from the holy Land , they disheartned the people , because they had seen giants the sonnes of A●…ak : so when the spirit of man considers , I am to enter upon a combate that admits no treatie of peace , or respite , with an old man ▪ full of wisedome , furnished with a whole Armorie of weapons , and with all the succors and contributions which principalities , and powers , and spirituall wickednesses can bring in , an enemie full of desperate rebellion and unwearied rage against the Kingdome of Christ in ●…e : and I find by daylie experience what foiles he gives me , what captivitie he holds me under , how unable I am to hold conflict with but some one of his Lusts , how unfurnish'd with such generall strength as is requisite to meet so potent an adversary ; in this case a man will bee very apt to faint and bee wearied in his striving against sinne . And therefore to encourage and quicken us unto patience wee must not seeke our selves in our selves , nor fix upon the measure and proportion of our former graces , but runne to our faith and hold fast our confidence , which will make us hope above hope , and bee strong when wee are weake : Wee must looke unto Iesus , and consider first , his grace which is sufficient for us , Secondly , his power , which hath already begunne faith and a good worke in us , Thirdly , his promise which is to finish ▪ it for us , Fourthly , his compassion and assistance , he is our second , ready to come in in any danger and undertake the quarrell , Fifthly , his example , he passed through alike contradiction of sinners , as wee doe of lusts , Sixthly , his neerenesse , he is at the dore , it is yet but a little while , and he that shall come will come and will not tarry . Seventhly , his Glory which is in our quarrell engaged , and in our weakenesse perfected . Eighthly , his reward which hee brings with him , it is for an eternall weight of glory , that wee wrestle , Ninthly ▪ his faithfulnesse to all that Clowd of witnesses , those armies of Saints ▪ whome he hath carried through the same way of combates and temptations before us , and whose warfare is now accomplished . Lastly , his performances already . First , he maketh the combate every day easier then before , our Inner man growes day by day , the house of David is stronger and stronger , and the house of Saul weaker and weaker . And Secondly , as in all other afflictions , so in this especially hee giveth unto us a peaceable fruit of righteousnesse after wee have beene exercised in it . But you will say these are good encouragements to him that knowes How to do this worke ; but how shall I that am Ignorant , and impotent know how to suppresse and keepe downe so strong an enemie with any patience or constancy that all this workes in me ? To this I answere , first consider wherein mainely the strength of lust lies , and then applie your preventions and oppositions accordingly . The strength of lust is in these particulars . First , it 's wisdome and cunning craftinesse , whereby it lies in waite , and is upon the catch of every advantage to set forward its owne ends . Secondly , it's suggestions , perswasions , titillations , treaties , flatteries , dalliances with the soule , which like the smiles of a harlot entice , and allure the heart to condescend to some experience and practice with it : Thus Evah being deceived fell into the transgression . For the suggestion quickly begets delight , and delight as easily growes into consent , and when the Will like the Master-Fort is taken , the inferiour members 〈◊〉 no longer stand out . Thirdly , its promises and presumptions , its threatnings and affrightments : for Hopes and fear as are the edges of temptation . Lust seldome or never prevailes , till it have begotten some expectation of fruit in it , till it can propose some wages and pleasures of iniquitie , some peace and immunitie against dangers or judgements denounced , wherewith men may flatter themselves : some unprofitablenesse , toyle , and inconvenience in a contrary strictnesse . Lust deales with the soule , as Iael with Sisera , first , it calls a man in , gives him milke and butter , cove●…s him with a mantle , and casts him into a quiet and secure sleepe , and then after brings out the naile and hammer to fasten him unto death ; and yet all this while a man saith not within himselfe , What have I done , there is no hope , after all this my wearinesse , in the tent of Iael , in the promises of lust , but like the Mother of Sisera cherisheth vast expectations , and returneth answers of spoyles and purchases to himselfe . We will 〈◊〉 Incense to the Queene of Heaven , say the people to ●…my ; we have not onely great and publike examples , 〈◊〉 Fathers , our Kings , our Princes , our Cities , but great Rewards to encourage us thereunto , for then had wee ple●…y of victuals , and w●…re well and saw no evill . I will go after my Lovers that give me my bread and my water , my wool and my flax , mine oyle and my drinke ; neither did shee ever returne to her first husband , till shee found by evident experience that it was then better with her then amongst her idoles . So that which made that hypocriticall people weary of the wayes and worship of God , was the unprofitablenesse which they conceiv'd to be in his service , and the unequalnesse of his wayes : whereas indeed the fault was in their owne unsincerity and evill ends . For the Word of the Lord doth good to those that walke vprightly , as the Prophet speakes . Fourthly , its Lawes and Edicts , whereby it setteth the members aworke , and publisheth its owne will ; and that either under the shew of reason ( for sinne hath certaine Maximes , and principles of corrupted reason , which it takes for indubitable and secure , wherewith to countenance its tyrannicall commands ) or else under the shape of Emoluments and Exigences , and Inevitablenesse , which may serve to warrant those commands that are otherwise destitute even of the colour of reason . Like that device of Caiaphas , when they knew not how to accuse Christ , or charge him with any face of capitall crimes , yet hee had found out a way that though there were no personall reasons , nor iust grounds to proceede upon , yet admitting and confessing the innocencie of the person of Christ , the Expedience notwithstanding and Exigencie of state so requiring it , fitter it was for one innocent person to perish , and thereby the safety of the common wealth , which depended upon their homage to the Romanes , to be secur'd , then by the preservation of one man to have the welfare of the whole people lie at hazard , and exposed to the fea●…es , and jealousies , and displeasures of the Romans , who by publike fame were very suspicious of an universall prince which was to arise out of Iudea , and none so likely to be the man , as he who could raise dead men out of their graves , and so be never destitute of armies to helpe him : so though there was no ●…quum est , yet there was an exp●…dit , though no reason or iustice , yet there was Exigence and Expediencie why hee ought to die , though not as a malefactor to satisfie for his owne offence ▪ yet as a sacrifice to expiate , and to prevent those evils of state which the fame of his mighty workes might have occasion'd . And thus doth sinne deale with men , sometimes by the helpe of corrupt reason , and counterfeite maxi ne●… it makes the sinnes which are commanded seeme warrantable and equall ; sometimes , where the things are apparantly evill , and cannot bee iustified , yet by pretence of some present exigencies it makes them seeme necessary and ●…avoydable . Fifthly Its violence and importuni●…e , for sinne is so wilfull that as he once answered the Persian king , when it cannot finde a law to warrant that which it requires , yet it will make a law to command what it will : and it will beset and pursue , and importune the soule , and take no answere . Balaams ambition was sufficiently nonplusd by the severall answeres and parables which God put into his mouth , and yet still it pursues him , and will put him upon all experiments , make him try the utmost of his divelish wit to curse Gods people , and promote himselfe . Io●…h his fretfulnesse had beene once put to silence , and could reply nothing when God charged him , yet upon a second occasion it gathers strength , and becomes more headstrong , even to dispute with God , and to charge him foolishly . Dalilah we know was an Allegorie or type of lust , and wee know how violent and urgent she was with Sampson ▪ till she grieved and vexed his soule with her dayly importunities . Sixtly , its provisions . those subsidiary a●…des and materials of lust which it fetcheth from abroad , those things of the world , with which the heart committeth adulterie ; for the World is the Armorie and store-house of lust . Lastly its instruments , which willingly execute the will of sinne , and yeelde themselves up as weapons in the warre : In these things principally doth the strength of lust consist . Having thus discovered wherein the strength of lust lies , set your selves against it in these particulars thereof . First , for the wisedome and deceite of lust : First set up a spirituall wisedome , which may discover and defeate the projects of the flesh ; Christs teaching is the onely way to put off the old man , and to be renewed in the spirit of the minde . Secondly , mutuall exhortation is a great helpe against the deceitfulnesse of sinne , Exho●…t one another while it is called to day , l●…st any of you be hardned by the deceitfulnesse of sinne . Silence is the best advantage an Enemie can have , when one doth not warne nor give notice to another . If a Cheate or cunning Spie should come to a place , and apply himselfe with severall ins●…nuations unto severall persons , for the better managing his purposes , and sifting out those discoveries which he is to make , the best way to disclose the plots and mischiefes of such an Enemie would be to conferre , and compare his severall passages and discourses together ; so Christians mutuall communicating of the experiments , temptations , conflicts , victories which they have had in themselves to one another , is a sure way to discover and prevent the deceit of lust . Rahabs hiding and concealing the spies did much advance their project against Iericho ; and so the keeping of the divels counsell , and stifling his temptations , and the deceits of lust , is one of the greatest advantages they can have . Thirdly , receive the Truth with love , for lies and delusions are the doome of those men who receive not the love of the truth , that they might be saved . Secondly , for the perswasions and suggestions of lust , entertaine no Treatie , have no commerce with it , be not in its company alone , let it not draw thee away , sit not in counsell with it . Qui deliberant desciverunt , if it prevaile to get our eare ▪ and make us listen unto it , it will easily proceed further . As soone as ever Saint Paul was called , he immediately refused to conferre with flesh and blood , which relation elsewhere making , he useth another expression , Whereupon O King Agrippa I was not disobedient to the heavenly vision ; intimating thus much , that but to hold a conference with the flesh is a beginning of disobedience . If our first mother Evah had observed this rule , not to deliberate , or admit any dispute with the Serpent , but had at first offer rejected his motion , with this peremptorie answere , We have a Law given us , and servants must be rul'd by their master and not by their fellowes , It is fitter to obey God then to dispute against him , to execute his commands then to interpret them , she might have prevented that deluge of sinne and calamitie which by this one over-sight did invade the world . Therefore the Lord strictly commands his people , that when they were to succeed the nations whom God would cast out before them , and should dwell in their land , they should take heed that they were not snared by following them , neither should they enquire after their Gods saying . How did these nations serve their Gods ▪ The very acquanting themselves with the formes of other mens idolatries might ensnare them . Therefore as soone as lust stirres and offers to perswade thee , start away from it as Ioseph did , Come not nigh the doore of a strange womans house , though the first allurements seeme modest and moderate , yet if the Serpent get in but his head , he will easily draw in the rest of his body , and if he should not , yet his sting is in his head . Thirdly , for the promises and threats of lust , first , beleeve them not , for lust is a Tempter , and it is given to all Tempters , to be liers too . When God hath said one thing , let no arguments make thee beleeve the contrarie . As we are to beleeve above hope , so above reason too ; for though sophistrie may alledge reasons for a false conclusion which every understanding is not able to answer or evade , yet there is a voyce of Christ in all saving truth , which his sheepe are apt to heare and subscribe unto , in which there is an evidence to make it selfe knowne , and to difference delusions from it , though haply a man have not artificiall logick enough to distinguish it from every captious and sophisticall argument . If an Angell from heaven , saith the Apostle , preach any other Gospell let him be accursed ; we know what it cost the man of God , when he gave credit to the old Prophet of Bethel , though pretending an Angels warrant , to goe backe and eate with him , contrary to the commandement which he had received before . Secondly , get security of better promises ( for all the promises of the flesh if they should bee perform'd will perish with a man ) learne to rest upon Gods All-sufficiencie , see thy selfe rich enough in his wayes , there are more riches in the persecutions , much more in the promises and performances of God , then in all the treasures of Egypt . Lust can promise nothing but either thou hast it already ( and the same water is farre sweeter out of a fountaine , then when it hath passed through a sinke ; the same monie farre better when it is a Blessing from God , then when a bribe from Lust ; when it is the reward of a service , then when 't is the price of sinne ; when it is given by the Owner , then when deposited by a thiefe ) or else thou art farre better without it , thou walkest amongst fewer snares , hast an over-plus of spirituall goods for thy earthly defect , hast thy poverty sweetned and sanctified by better promises ; and therefore respect none of the wages of Lust , consider that God is the Fountaine of life , that thou hast more and better of it in him then in the Creatures , that when thou wantest the things of this life , yet thou hast the promises still , and that all the offers of lust are not for comforts , but for snares , not for the use of life , but for the provisions of sin : and there is more content in a little received from God , then in whole treasures stollen from him , and all sinfull gaine is the robbing of God. Fourthly , for the law of lust , setup the law of the spirit of life in thy heart . It is a royall Law , and a Law of liberty . whereas lust is a law of death and bondage ; and where the spirit comes , a man shall be set free from the law of sinne and of death . Keepe thy selfe alwayes at home , in the presence of Christ , under the eye and government of thy husband , and that will dash all intruders and adulterers out of countenance . Take heed of quenching , grieving , stifling the Spirit , cherish the motions thereof , stirre up and kindle the gifts of God in thee , labour by them to grow more in grace , and to have neerer communion with God ; the riper the Corne growes , the looser will the chaffe be , and the more a man growes in grace , with the more ease will his corruptions be sever'd and shaken off . Fifthly , when lust is violent and importunate : First , be thou importunate and vrgent with God against it too , when the Messenger of Satan , the Thorne in the flesh , did buffet , and sticke fast unto S. Paul , hee reiterated his prayers unto God against it , and proportion'd the vehemency of his requests to the violence and urgency of the enemy that troubled him ; and he had a comfortable answer , My Grace is sufficient for thee , sufficient in due time to cure , and sufficient at all times to forgive thy weakenesse . In the Law , if a ravisht woman had cried out , shee was esteemed innocent , because the pollution was not voluntary , but violent . And so in the assaults of lust , when it useth violence , and pursues the soule that is willing to escape and flye from it , if a man with-hold the embraces of his owne will , and cry out against it , if he can say with Saint Paul , It is no more I that doe it , but sinne that dwelleth in me , though in regard that the flesh is something within himselfe , he cannot therefore be esteemed altogether innocent , yet the Grace of God shall bee sufficient for him . Secondly , when thou art pursued , keepe not Lusts counsell , but seeke remedy from some wise and Christian friend by communicating with him , and disclosing thy case unto him ; sinne loves not to bee betrayde or complained on , mutuall confession of sinne , to those who will pray for a sinner , and not deride him , or rejoyce against him , is a meanes to heale it . Thirdly , when thou art in a more violent manner then usuall assaulted by sinne , Humble thy selfe in some more peculiar manner before God , and the more sinne cries for satisfaction , denie it and thy selfe the more : as Salomon saith of children , so may I say of lusts , Chastice and subdue thy lusts , and regard not their crying . Sixthly , cut off the materials and provisions for lust , weane thy selfe from earthly affections ; love not the World , nor the things of the World , desire not anything to consume upon thy lusts , pray for those things which are convenient for thee , turne thy heart from those things which are most likely to seduce thee , possesse thy heart with a more spirituall and abiding treasure ; hee who lookes stedfastly upon the light of the Sunne , will be able to see nothing below when he lookes downe againe ; and surely the more a man is affected with heaven , the lesse will he desire or delight in the world . Besides , the provisions of sinne are but like full pastures , that doe but fatten , and prepare for slaughter . Balaam was in very good plight before , able to ride with his two servants to attend him , but greedinesse to rise higher , and make provision for his ambitious heart , carried him upon a wicked businesse , made him give cursed counsell against Israel , which at length cost him his owne life . Lastly , for the instruments of lusts , make a covenant with thy members , keep a government over them , bring them into subjection , above all keepe thy heart , establish the inward government ; for nothing can be in the body which is not first in the heart ; keepe the first mover uniforme and right ; all other things which have their motions depending there , must needs be right too . Having thus opened at large the life and state of originall sinne , it remaines in the last place to shew , how the spirit by the commandement doth convince and discover the life of actuall sinne : in omitting so much good , in committing so much evill , in swarving and deviating from the rule in the manner and measure of all our services . And this it doth , by making us see that great spiritualnes and perfection , that precise , universall , and constant conformitie which the Law requires in all we doe . Cursed is every one that abideth not in all things that are written in the booke of the Law to doe them . Perfection and perpetuitie of obedience are the two things which the Law requires . Suppose we it possible for a man to fulfill every tittle of the Law in the whole compasse of it , and that for his whole life together , one onely particular , and that the smallest and most imperceptible deviation from it being for one onely time excepted , yet so rigorous and inexorable is the Law , that it seales that man under the wrath and curse of God. The heart cannot turne , the thoughts cannot rise , the affections cannot stirre , the will cannot bend ; but the Law meets with it , either as a Rule to measure , or as a Iudge to censure it . It penetrates the inmost thoughts , searcheth the bottome of all our actions , hath a widenesse in it which the heart of man cannot endure . They were not able to endure , saith the Apostle , the things which were commanded ; and Why tempt you God , saith Saint ' Peter to those that preached Circumcision , and put a yoake upon the brethren , which neither we nor our fathers were able to beare ? Circumcision it selfe they were able to beare , but that yoke which came with it , namely , the Debt of the whole Law was by them and their fathers utterly unsupportable . For this very cause was the Law published , that sinne might thereby become exceeding sinfull , that so Gods grace might bee the more magnified , and his Gospell the more accepted . Let us in a few words consider some particular aggravations of the life and state of actuall sinne , which the spirit by the Word will present unto us . First , in the least sinne that can bee named , there is so much life and venome , as not all the concurrent strength of those millions of Angels , one of whom was in one night able to stay so many thousand men , had been able to remove . More violence and injustice against God in a wandring thought , in an idle word , in an impertinent and unprofitable action , then the worth of the whole Creation , though all the Heavens were turned into one Sunne , and all the earth into one Paradise , were able to expiate . Thinke we as meanely and slightly of it as wee will , swallow it without feare , live in it without sense , commit it without remorse , yet be we assured , that but the guilt of every one of our least sins being upon Christ , who felt nor knew in himselfe nothing of the pollution of them , did wring out those prodigious drops of sweat , did expresse those strong cryes , did poure in those wofull ingredients into the Cup which he dranke , as made him , who had more strength then all the Angels of Heaven , to shrinke and draw backe , and pray against the worke of his owne mercy , and decline the businesse of his owne comming . Secondly , if the least of my sinnes could doe thus , O what a guilt and filthinesse is there then in the greatest sinne which my life hath been defiled withall ? If my Atomes be Mountaines , O what heart is able to comprehend the vastnesse of my mountainous sinnes ? if there bee so much life in my impertinent thoughts , how much rage and fury is there in my rebellious thoughts ? In my thoughts of gall and bitternesse , in my contrived murthers , in my speculative adulteries , in my impatient murmurings , in my ambitious projections , in my coverous , worldly , froward , haughty , hatefull imaginations , in my contempt of God , reproching of his Word , smothering of his motions , quenching of his spirit , rebelling against his grace ? If every vaine word be a flame that can kindle the fire of Hell about mine eares , O what vollies of brimstone , what mountaines of wrath will be darted upon my wretched soule , for tearing the glorious and terrible name of the great God with my cursed oathes , my crimson and fiery execrations ? What will become of sti●…king , dirty , carrion communication , of lies and scornes , and railings and bitternesse , the persecutions , adulteries , and murthers of the tongue , when but the idlenesse and unprofitablenesse of the tongue is not able to endure this consuming fire ? 3. If one great sin , nay one small sin be so full of life , as not all the strength , nay not all the deaths or annihilations of all the Angels in heaven could have expiated , O how shall I stand before an army of sinnes ? So many , which I know of my selfe , swarmes of thoughts , steames of lusts , throngs of sinfull words , sands of evill actions , every one as heavie and as great as a mountaine , able to take up if they were put into bodies all the vast chasm●… betweene earth and heaven , and fill all the spaces of nature with darkenesse and confusion ? and how infinite more secret ones are there , which I know not by my selfe ? How many Atomes and streames of dust doth a beame of the Sunne shining into a roome discover , which by any other light was before imperceptible ? How many sinfull secrers are there in my heart , which though the light of mine owne conscience cannot discover , are yet written in Gods account , and sealed amongst his treasures , and shall at the day of the revelation of all things bee produc'd and muster'd up against me , like so many Lyons and Divels to flye upon me ? Fourthly , if the number of them can thus amaze , O what shall the roote of them doe ? Committed out of ignorance in the midst of light ; out of knowledge against the evidence of conscience ; out of presumption and forestalling of pardon , abusing and subordinating the mercies of God to the purposes of Satan , not knowing that his goodnesse should have led me to repentance ; out of stubbornnesse against the discipline , out of enmitie against the goodnesse , out of gall and bitternesse of spirit against the power and purity of Gods holy Law ? Fifthly , not the roote onely , but the circumstances too adde much to the life that is in sinne . See how notably Saint Austen aggravates his sinne of robbing an Orchard when he was a Boy , that which others lesse acquainted with the foulenesse of sinne might be apt enough but to laugh over . First , it began in the will , and the members follow'd , I had a minde , and therefore I did it . Secondly , I did not doe it for want of the things , but out of the naughtinesse of my heart , and my inward enmitie to righteousnesse . Thirdly , I did it not with any aime at fruition of the fruite , but onely of the sinne ; it was not my palate , but my lust which I studied to satisfie . Fourthly , the apples I stole were very unapt to tempt , no rellish , no forme in them to catch the eye , or allure the hand , but the whole temptation and rise of the sinne was from within . Fifthly , I did it not alone , there were a troope of naughty companions with mee , and wee did mutually cherish and provoke the itch of each others lust . Sixthly , it was at a very unseasonable time of night , when at least for that day we should have put a period and given a respite unto our lusts . Seventhly , it was after wee had spent much time before ( and should now at least have been tired out ) in pestilent and foolish sports . Eighthly , wee were immodest in our theft , we carried away great loades and burdens of them . Ninthly , when wee had done , we feasted the Hogs with them , and our selves ●…ed upon the review and carriage of our owne lewdnesse . Lastly , the chiefe sport and laughter which wee had was this , that we had not only robb'd , but deceiv'd the honest ●…en , who had never so bad an opinion of us , as that wee should doe it ; and thus another mans losse was our jest . And after all this , his meditations upon it are excellent ; with David hee goes to the roote , Ecce cor meum Deus meus , ecce cor meum . O Lord , what a nature and heart had I , that could commit sinne without any 〈◊〉 , without any incentive but from my selfe ? and againe , What shall I returne unto the Lord , that I can review these my sinnes , and not be afraid of them ? Lord , I will love thee , I will prayse thee , I will confesse to thy Name , it is thy Grace which pardoneth the sinnes which I have committed , and it is thy Grace which prevented the sinnes which I have not committed : Thou hast saved me from all sinnes , those which by mine owne will I have done , and those which by thy Grace I have been kept from doing . If every man would single out some notable sinnes of his life , and in this manner anatomize them , and see how many sinnes one sinne containeth , even as one flower many leaves , and one Pomegranate many kernels , it could not but be a notable meanes of humbling us for sinne . Sixthly , not evill circumstances onely , but unpro●…ble ends adde much to the life of sinne : when men sp●…d mony for that which is not bread , and labour for that which satisfieth not ; when men change their glory for that which doth not profit , forsake the Fountaine , and h●…w outbroken Cisternes which will hold no water ; ●…owe nothing but winde , and reape nothing but shame and reproach . Our Saviour assures us , that it is no valuable price to get the whole World by sione : and Saint Austen hath assur'd us , that the salvation of the World , if possible , ought●…ot to be procurd by but an officious lie . But now how many times doe we sinne even for base and dishonourable end●… ▪ lie for a farthing , sweare for a complement , swagger for a fashion , flatter for a preferment , murder for a rev●…ge , pawne our soules which are more worth then the whole frame of nature for a very trifle ? Seventhly , all this evill hitherto staies at home , but the great scandall that comes of sinne addes much to the life of it , the perniciousnesse and offence of the example to others . Scandall to the weake , and that twofold ; an active scandall to mis-guide them , Gal. 2. 14. 1. Cor. 8. 10. or a passive scandall to grieve them , Rom. 14. 15. and beget in them jealousies and suspitions against our persons and professions . Scandall to the wicked , and that twofold also ; the one giving them occasion to blaspheme that holy Name and profession which we beare , 2. Sam. 12. 14. 2. Cor. 6. 3. 4. 1. Pet. 2. 13. The other hardning and encouraging , comforting and justifying them by our evill example , Ezek. 16. 51 , 54. Eighthly , the evill doth not reach to men onely , but the scandall and indignity over-spreads the Gospell ; a great part of the life of sinne is drawne from the severall respects it hath to Gods will acknowledged . When we s●…e not onely against the Law of Nature in our hearts , but against the written Law , nor onely against the truth , but against the mercy and Spirit of God too ; this must be a heavy aggravation . O what a hell must it bee to a soule in hell to recount , so many Sabbaths God reached f●…rth his Word unto me , so many Sermons he knock'd at my doore , and beseeched me to be reconciled ; he wo●…d me in his Word , allured me by his promises , expected me in much patience , enriched me with the liberty of his owne p●…etious Oracles , reached forth his blood to wash me , poured forth his teares over me , but against all this I have stopped the ●…are , and pulled away the shoulder , and hardned the heart , and received all this grace in ●…ine , and not withstanding all the raine which fell upon me , continued barren still . God might have cut me off in the wombe , and made me there a brand of hell , as I was by nature a Childe of wrath , he might have brought me forth into the world out of the pale of his visible Church , 〈◊〉 into a corrupted Synagogue , or into a place full of ignorance , atheisme , and profanenesse , but he hath cast my lot in a beautifull place , and given me a goodly heritage , and now hee requires nothing of me but to doe justly , and worke righteousnesse , and walke humbly before God , and I requite evill for good to the hurt of mine owne soule . Ninthly , the manner of committing these sinnesis is full of life too . Peradventure they are Kings , have a court and regiment in my heart , at best they will be Tyrants in mee , they have been committed with much strength , power , service , attendance , with obstinacy , frowardnesse , perseverance , without such sense , sorrow , or apprehension , as things of so great a guiltinesse did require . Lastly , in good duties whereas grace should bee ever quick and operative , make us conformable to our head , walke worthy of our high calling , and as becommeth godlinesse , as men that have learned and received Christ , how much unprofitablenesse , unspiritualnesse , distractions , formality , want of rellish , failings , intermissions , deadnesse , uncomfortablenesse do shew themselves ? How much flesh with spirit , how much wantonnesse with grace , how much of the world with the word , how much of the weeke in the Sabbath , how much of the bag or barne in the Temple ? how much superstition with the worship ? how wuch security with the feare ? how much vaine-glory in the honour of God ? in one word , How much of my selfe , and therefore how much of my sinne , in all my services and duties which I performe ? These and a world the like aggravations serve to lay open the life of actuall sinnes . Thus have I at large opened the first of the three things proposed , namely , that the spirit by opening the Rule doth convince men that they are in the state of sin , both originall and actuall . The next thing proposed was to shew what kinde of condition or estate the state of sinne is . And here are two things principally remarkeable : first it is an estate of most extreme impotency and disability unto any good : Secondly , of most extreme enmity against the holinesse and wayes of God. First it is an estate of impotency and Disability to any good , Paul in his pharisaicall condition thought himselfe able to live without blame , Phil. 3. 6. But when the commandement came he found all his former moralities to have been but dung . Our naturall estate is without any strength , Rom. 5. 6. so weake that it makes the Law it selfe weake , Rom. 8. 3. as unable to doe the workes of a spirituall , as a dead man of a naturall life , for wee are by nature Dead in sinne . Eph. 2. 1. and held under by it , Rom. 7. 6. And this is a wofull aggravation of the state of sinne , that a man lies in mischiefe ( 1. Ioh. 5. 19. ) as a carkasse in rottennesse and dishonour , without any power to deliver himselfe . He that raised up Lazarus out of his grave , must by his owne voyce raise up us from sinne , The dead shall heare the voyce of the Sonne of man , and they that heare shall live . Ioh. 5. 25. All men are by nature strangers to the life of God , Eph. 4. 18. and sorreiners from his household , Eph. 2. 19. Able without him to doe Nothing , no more then a branch is to beare any fruit , when it is cut of from the fellowship of the roote which should quicken it , Ioh. 15. 4. 5. In me , saith the Apostle , that is , in my flesh there dwelleth no good thing . Rom. 7. 18. a man is as unable to breake through the debt of the Law , or his subjection to death and bondage , as a beast to shake of his yoke . Act. 15. 10. or a dead man his funerall clothes . Ioh. 11. 44. In one word , so great is this impotencie which is in us by sinne , that we are not sufficient to thinke a good thing . 2. Cor. 3. 5. not able to understand a good thing , nor to comprehend the light when it shines upon us . 1. Cor. 2. 14. Ioh. 1. 5. Our tongues unable to speake a good word , How can yee being evill speake good things . Matth. 12. 34. Our eares unable to heare a good word , To whom shall I speake and give warning that they may heare , behold their eare is uncircumcised and they cannot hearken . Ier. 6. 10. our whole man unable to obey , the carnall minde is not subiect to the Law of God , neither indeed can be . Rom. 8. 7. The Reasons hereof are these . First , Our universall both naturall and personall 〈◊〉 , wee are by nature all flesh , children of the old Adam , Ioh. 3. 6. Children of Gods wrath . Eph. 2. 3. and so long it is impossible wee should doe any thing to please God , for they that are in the flesh cannot please God. Rom. 8. 8. a man must first be renewed in his mind , before he can so much as make proof of what will be acceptable unto God. Rom. 12. 2. This naturall Impurity in our persons is the ground of all impurity in our workes , for unto the 〈◊〉 every thing is uncleane , Tit. 1. 15. and all the fruit of an evill Tree is evill fruit . Math. 7. 18. And Saint Paul gives the reason of it , Because our fruit should be fr●…itunto God , Rom. 7. 4. and fruit unto holinesse . Rom 6. 22. Whereas these works of naturall men doe neither begin in God , nor looke towards him , nor tend unto him , God is neither the principle , nor the object , nor the end of them . Secondly , Our naturall 〈◊〉 ie , the best performance of wicked men is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gift of an enemie , and the sacrifice of fooles . It proceedeth not from love which is the Bond of perfection , that which keepeth all other requisite ingredients of a good worke together , Col. 3. 14. which is the fulfilling of the Law , Rom. 13. 8. and the principle of obedience , and all willing service and conformity to God , Gal. 5. 6. Ioh. 14. 15. and ever proceedeth from the spirit of Christ , Gal. 5. 22. for by nature we are enemies , Rom. 5. 10. Thirdly , Our naturall infidelity , for the state of sinne is an estate of unbeliefe , The spirit shall convince the world of sinne , because they beleeve not . Ioh. 16. 9. Now infidelity doth utterly disable men to please God , without faith it is impossible to please him . Heb. 11. 6. There can no good worke be done but in Christ ; we are sanctified in Christ , 1. Cor. 1. 2. we are created in Christ unto good works , Eph. 2. 10. we must be one with him before wee can be sanctified , Heb. 2. 11. and this is the reason why faith sanctifies and purifies the heart , Act. 15. 9. and by consequence the whole man ( for when the fountaine was clensed all the waters were sweete . 2. Reg. 2. 21. ) because faith is the bond which fastens us unto Christ. Eph. 3. 17. Fourthly , Our naturall ignorance and follie . For the state of sinne is ever an ignorant estate . Evill men understand not judgement . Prov. 28. 5. The usuall stile that the Scripture gives sinners , even the best of sinners , those who keepe themselves Virgins , and escape many of the pollutions of the world , as Saint Peter speakes , 2. Pet. 2. 20. is fooles Math. 25. 2. though they know many things , yet they know nothing as they ought to know . 1. Cor. 8. 2. Now the roote of our well pleasing is wisedome and spirituall knowledge , Col. 1. 9. 10. that is it which makes us walke worthy of the Lord , and fruitfull in good works . Whereas want of understanding is that which makes us altogether unprofitable , that wee doe no good . Rom. 3. 11. 12. And now what a cutting consideration should this be to a man to consider , God made me for his use , that I should be his servant to doe his will , and I am utterly unfit for any services save those which dishonour him , like the wood of the vine , utterly unusefull and unmeete for any worke ? Ezek. 15. 4. what then should I expect but to be cast out , as a vessell in which is no pleasure ? If I am altogether barr●…n , and of no use , what a wonderfull patience of God is it that suffers mee to cumber the ground , and doth not presently cast me into the fire ? that 〈◊〉 me like a noisome weed to poison the aire , and choake the growth of better things ? If I drinke in the raine , and bring forth nothing but thornes , how neere must I needs be unto cursing ? And this conviction should make men labour to have place in Christ , because thereby they shall bee enabled to please God , and in some measure to bring that glory to him for which they were made . For this is a thing which God much delights in , when a creature doth glorifie him actively , by living unto him . He will not loose his glory by any Creature , but fetch it out at the last , but when the Creature operates out of it selfe to Gods end , and carries Gods intention through its owne worke , then is hee most honored and delighted . Herein , saith Christ , is my Father glorified , that ye beare much fruit , Ioh. 15. 8. and herein did Christ glorifie his father in finishing the worke which he gave him to do . Ioh. 17 4. What an encouragement should this bee for those who have hitherto liv'd in the lusts of the flesh , to come over to Christ and his righteousnesse ; and for others to goe on with patience through all difficulties , because in so doing they worke to that end for which they were made , they live to God , and bring forth fruit unto him , who hath in much patience spared and in infinite love called them to himselfe ? How should we praise God that hath given us any strength in any way to doe him service ? that is pleas'd to account himselfe honoured when he is obeyed by us , who spoile all the works we do with our owne corruptions ? And how should we husband all the pretious moments of our life to the advantage of our master , whose very acceptation of such unworthy services should alone bee both encouragement and reward enough unto us ? The more profitably any man lives , the more comfortably he shall die . Now to consider more particularly this disabilitie which comes along with sinne , we may note , that it is either totall , when a man is all flesh , as by nature we are ; or at best partiall , in proportion to the vigor of concupifence , and life of sinne in the best of us . To touch a little upon both of these . First , in a wicked man , who is totally in the state of sinne , there is a Totall and absolute impossibility and impotency to doe any thing that is good . Every figment and motion of the heart of man is onely and continually evill . Gen. 6. 5. But though his heart be evill , may not his actions or his words be good ? No , for that is the fountaine whence all they issue , and impossible it is that sweete water should proceed from a bitter and corrupted fountaine , Matth. 12. 34. Iam. 3. 11. Looke on the best actions of wicked men . If they pray to God , their prayer is an abomination , Prov. 28. 9. If they sacrifice , God will not accept nor smell , nor regard any of their offerings he will esteeme them all abominable and uncleane , as a dogs head , or swines bloud , Amos 5. 21. Esai . 66. 3. Seeme things never so specious in the sight of men that doe them , yet in his sight they may be uncleane , Hag. 2. 13 , 14. If they turne , and enquire and seeke early after God , all this is not fidelity but only flatterie , Psal. 78. 34. 37. Like the spicing and embalming of a carkasse , which can never put so much beauty or value into it , as to make it a welcome present unto a Prince . But what then ? Can a wicked man doe nothing but sinne ? when he gives Almes , builds Churches , reades the Scripture , heares the Word , worships God , are these all sinnes ? if so , then he ought to forbeare them , and leave them utterly undone . Here are Two Points in this case , First , to consider How all the workes of naturall men may be esteem'd sinfull ; and secondly , this being granted that they are sinfull , How they ought to carry themselves in regard of doing or omitting of them . For the former of these , we are first to premise these notes . First , a worke done may bee Sub duplici genere Boni , it may be measured by Two sorts of Goodnesse ; first there is Goodnesse ethicall or morall , in relation unto manners , and in order unto men ; and secondly , there is Goodnesse theologicall or divine , in relation to Religion , and in order unto God. A thing is morally Good , when it is Good in the sight of men , good unto humane purposes , good by way of Example , or by way of Edification to others , who judge as they see . But a thing is then done divinely when it is done with the spirit of holinesse and of truth ( for the Father seeketh such to worship him ) when it is done in obedience to the word ; for wee are to note that a thing may bee done by a man rationally out of the sway and rule of right reason , and a certaine generousnesse and ingenuitie of spirit , which loves not to condemne it selfe in the thing which it allowes , and to walke crosse to the evidence of its owne rules , and yet that thing is all this while done but unto himselfe , and his owne reason is set up as an idoll in Gods place , to which all the actions of his life doe homage : or a thing may be done obedientially , with an eye vnto Gods will that requires it , not onely in a common conviction , but in a filiall and submissiue affection , as unto him ; when you fasted and mourned , saith the Lord , did you at all fast unto me , even to me ? If you will returne o Israell , returne unto me saith the Lord , Zach. 7. 5. Ier. 4. 1. A notorious finner walkes contrary to the principles of his owne reason and nature Ro. 1. 32. 1. Cor. 11. 14. contrary to the prosperitie and securitie of his present life , Levit. 26. 14. 1. Cor. 11 , 30. and contrary to the will and Law of God. Now when a man breakes of a sinfull course , with ayme onely at his owne reason , or prosperitie , though this bee to returne , yet it is to turne to our selv●…s , and not unto God. They assemble themselves for corne and wine , saith the proph●…t , and so seeme to returne , but though they returne , it is not to the most high : but like a deceitfull bow , though it seeme to direct the arrow to the marke , yet indeede it sends it out another way , Hos 7. 14 16. and in this regard though the substance of a worke seeme very specious unto men , who iudge according to the sight of their eyes , and measure the a●…me and intention by the worke which they see , not the worke by the intention which they cannot see ; yet to God that seeth not as man seeth , it may be an abomination , Luk. 16. 15. Secondly , we are to note , That amongst Christians divine workes may be done morally and meerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the course of the places and times which a man lives in . Such were Saint Pauls services before his Conversion , which therefore he esteemed but dung , and suffered the losse of them , for a man may do good things , and yet when he hath done lose them all , 2. Ioh. vers . 8. Nay they may be done profanely , as Balaams blessing of Israel , and the false brethrens preaching , out of envy and ill will. Phil. 1. 15. 16. And morall things may be done spiritually and divinely ; such were the Almes of the Churches of Macedonia to the Saints , that which they did they did as unto God , which made them ready to consecrate not onely their substance , but themselves to the service of the Saints . Such was the contribution of the Philippians towards the necessities of Saint Paul , it was done with an eye to God , in which respect the Apostle cals it a sacrifice of a sweete savour , well pleasing unto God. The Good was intended unto Paul , but the service was directed unto God. Thirdly , we are to note That some things are so essentially Good in themselves , as that they cannot be done , but they must bee well and spiritually done ; such are those things which take in God into their very performance , and doe intrinsecally and in the substance of the worke respect him . Such are to love , feare , beleeve , trust , depend upon God ; which things , though in regard of the unperfect manner of doing them they may have sinne mi●…gled with them , because not done with all that strength as the Law requires , can yet never be totally 〈◊〉 , and so unacceptable unto God. Other things may be Good materially , and in common acception , because they are the things which God commands to be done ; but yet , because the doing of them doth not necessarily and 〈◊〉 take in an ayme and respect to God , but is onely 〈◊〉 unto him , and that so as that the same thing may be done with other respects , therefore the Goodnesse is not in the things themselves barely considered , but in the right manner of performing them . Such were Iehu his zeale , the Pharises praying , the hypocrites fasting , and the like . In one word , somethings are so inherently Good , that though they may be done imperfectly , yet they cannot be do●…e profanely ; others so good with relation to God , that because they may be done without that relation , and such other conformities as are required in them , therefore they may cease at all to be good ; as to preach out of envie , to pray out of hypocrisie , to fast out of opinion of merit , &c. Now as indifferent things may be made good by circumstances : as to eate or not to eate is indifferent , yet not to eate for feare of scandall is charitie , and to eate , for feare of superstition , is Christian liberty . To observe things indifferent as indifferent , without any conscience of the thing it selfe , onely in t due submission to the commands of iust authoritie , is obedience ; to observe the same things without such authoritie , and that upon superstitious reasons , directed to binde the conscience , and leading to the thing as such a thing , is in regard of others great scandall , and in regard of a mans selfe bondage and idolatrie : Thus I say as indifferent things may bee made good or bad by circumstances : so other things , the matter of which is commanded , may yet be made in the doing of them evill , when that due respect and conformitie which the Law wherein it is commanded requireth is not observed . If a man build a wall , with p●…etence to keepe out the Sea or an enemy , and yet leave a wide gap and entrance open to admit them , though hee who sees nothing but firme wall may admire the worke , yet he who viewes the whole will but deride it : so though a ma●… doe very much , though hee proceede so farre as to offer up the children of his body , and bestow mountaines of cattell upon God and his service ; yet omitting righteousnesse , and iustice , and humiliation before God , though to men it may seeme very specious , yet unto God it is both abominable and ridiculous . As a piece of silver or gold may be shaped into a vessell of dishonor , which shall be destin'd unto ●…ordid and uncleane uses : so may a worke be compounded of choyce ingredients , the materials of it may be the things which God himselfe requires , and yet serving to base purposes , and directed to our owne ends , it may stinke in the nostrils of God , and bee by him reiected as a vessell in which there is no pleasure . A cup of cold water to a prophet as a prophet shall bee rewarded , when a magnificent almes with a pharises trumpet shall be rejected : As a small thing which the righteous hath , so a small thing which the righteous giveth , is better then great riches of the ungodly . Fourthly , wee are to note what things are requisite unto the doing of a thing so as that it may bee an Act of obedience , and thereupon acceptable unto God. First , then it must have a new principle , the Spirit of Christ , and the Law of the Spirit of Life , and Faith purifying the Conscience from dead workes . Secondly , in regard of the manner , it must bee done with the affection of a childe , not out of bondage , but in love , 2. Tim. 1. 7. In voluntary service and resignation of all the members unto righteousnesse . Rom. 6. 19. In universall respect to all the Commandements , Psal. 119. 128. In obedience to God the Law-giver , for he never obeyes the Law even when he doth the workes therein contained , but when hee doth it with all submissiue and loyall affections towards him that commands it . Iam. 2. 10 , 11. this onely is to live unto God , and to bring forth fruite unto him . Thirdly , it must be directed unto holy ends ; and those are principally foure , to which others are to be subordinate , but not repugnant . First , the glory of God , we must bring forth fruit , and finish our workes , and doe all that we have to doe with respect unto his glory , Ioh. 15. 8. Ioh 17. 4. 1. Cor. 10. 31. Secondly , the Edification , Service , comfort of the Church , that nothing redound to their offence , but to their profit and salvation , 1. Cor. 10. 3●… , 33. Col. 1. 24. 2. Tim. 2. 10. 2. Cor. 1. 6. Thirdly , the Credit , honour , and passage of the Gospell , that it may be furthered , and not evill spoken of , 2. Cor. 6. 3 , 4. 1. Cor. 9. 19. 23. Phil. 1. 12. Fourthly , a mans owne salvation , that he be not after all his paines a cast-away , but that he may save himselfe . 1. Cor. 9. 27. 1. Tim. 4. 16. 1. Pet. 1. 9. Fourthly , all the meanes unto that end must be regular and sutable , Evill must not be done to bring good about , Rom. 3. 8. and all the circumstances which accompany the action must be right too . For as in the body there is not onely requir'd beauty , but order and proportion ; Let the face be of never so delicate and choice complection , yet if any part be mis-plac'd it will cause a notable deformitie and uncomelinesse to it : so in duties , an excellent worke may be so mis-plac'd , or mis-tim'd , or attended with such incongruous and unsutable circumstances , as that it may prove rather a snare of Satan , then a fruit of the Spirit . Lastly , to make it completely acceptable , It must passe through the Incense and Intercession of Christ , who as he doth by his Merits take away the Guilt of sinne from our persons ; so by his Intercession he hideth the pollution and adherencie of sinne that is in our services , and so giveth us accesse , and maketh all our duties acceptable by him to God. Ephes. 2. 18. 1. Pet. 2. 5. He hath made us to be priests unto God , and our Prayers , and good workes , as spirituall sacrifices come up before God. But it is not sufficient that there be a Priest , and an offering , except there be an Altar too upon which to offer it ( for it is the Altar which sanctifieth the offering ) Now Christ is the Altar which sanctifieth all our spirituall sacrifices , Their sacrifices shall be accepted upon mine Altar , and they shall come up with acceptance on mine Altar , Esai . 56. 7. 60. 7. These things being thus premised , we conclude , first , A wicked man cannot doe those things at all which are so essentially and inherently good , as that the very op●… operatum or doing of them is from the spirit of Christ , as to love God , to trust him , and depend upon him : for as there are some things in nature which cannot be counterfeited or resembled ; the shape of a man may bee pictur'd , but the life cannot , nor the reason , nor any thing that doth immediately pertaine to the Essence of man : so there are some things in grace which cannot by hypocrisie be done neither in the thing it selfe , nor in the manner of doing it , because sincerity , spiritualnesse , and filiall respects belong to the very substance and matter of the duety . Secondly , other workes , whose Goodnesse doth not cleave necessarily to the doing of them but to the manner of doing them , wicked men may performe : but then they doe them onely ethically and in conspectu hominum , with relation to men and manners : not spiritually as unto God , nor in obedience or respect to him . For first the Spirit of Grace is Christs spirit , Rom. 8. 9. Gal. 4. 6. and our flesh is quite contrarie unto it , Gal. 5. 17. and none have this spirit , but they who have fellowship with the father and the sonne , and are united unto him , 1. Ioh. 4. 13. none of which dignities belong to wicked men . Secondly , every thing that is spirituall is vitall , for the spirit quickneth ; the spirit of Holinesse never comes but with a Resurrection , Rom. 1. 4. Ro. 8. 10 , 11. 2. Cor. 3. 6. and therefore he is called the spirit of life , Rom. 8. 2. but now as the persons of wicked men , so their workes are all dead , Heb. 9 14. and therfore not being done spiritually & obedientially , impossible it is that they should in any sense please God , Rom. 8. 8. whos 's pure eyes can endure nothing which beareth not , in some , though most remote degree , proportion to his most holy nature , 2. Pet. 1. 4. But it may be objected , doth God use to doe good to those that hate him , and that even for the things which himselfe hateth in them ? doth not that worke please him , which he is pleased to reward ? and we finde the workes of wicked men in the Scripture rewarded . Ahab humbled himselfe before God , and therefore God brought not the evill denounced upon him in his owne dayes . Iehu executed the command of God upon the house of Ahab , and God established the throne of Israel upon him for foure generations . Nebuchadnezzar caused his armie to serve a great service against Tyrus , and the land of Egypt was given him for wages , and for the labour wherewith hee served against it . To this I answere , that this God doth not to iustifie or allow wicked mens actions , when they are in shew conformable to his Will ; but first to shew that his mercie is over all his workes , when he is pleased to recompence the actions which hee might iustly punish : Secondly , to shew that God will never be upbraided , for being any way behinde with men . Wicked men are apt to twit God with the unprofitablenesse of his service , and the unequalnesse of his wayes , to boast that their worke hath beene more then their wages ; and therefore utterly to stop their mouthes , when he shall proceede in iudgement with them , he gives them such rewards as are most sutable to their owne desires ( the hypocrites pray and give almes to bee seene of men , and that reward which they desired they have ) and such as are most sutable to their services : As they bring him uncleane services , so he rendereth unto them unsanctified rewards ; as the give him services full of hypocrisie which doe not please him , so he gives them benefits full of bitternesse which shall not profit them . Thirdly , to preserve humane societie from violence and outrage , for when wicked courses are from Heaven plagued , and moderate prospered , this keepes order and calmenesse upon the face of mankinde , which might otherwise bee likely to degenerate into brutishnesse . Fourthly , to intice and incourage wicked men unto sincere obedience ; for thus may they recount with themselves : If God thus reward my uncleane , how aboundantly would he recompence my spirituall services ? If he let fall such crums unto dogges , how aboundantly would hee provide for me if I were his Childe ? If the blessings of his left hand riches and glorie bee so excellent even to the Goates , how pretious would the blessings of his right hand , length of dayes , and eternall happinesse be if I were one of his sheepe ? So then it is not Ex pretio operis , but only Ex largitate donantis ; The reward is not out of the value or price of the worke , but out of the bountie of God , who will not leave himselfe without a witnesse , but as a master for incouragement and allurements sake will reward the industrie of an ignorant scholler , though hee blot and deface all that he puts his hand unto ; so God to overcome men by his goodnesse and bounty , and to draw them to repentance , is pleased to reward the workes which he might iustly punish . But have not the wicked some measures and proportions of the Spirit given them , by which they are enabled to do those workes they doe ? Heb. 6. 4. 1. Cor. 12 6. 7. And is not that a good worke which proceedeth from the supplies of the Spirit of God ? To this wee answere , First , as it is the influence of the same Sunne , which ripeneth both the Grape , and the Crabbe , and yet though the Grape have sweetenesse from the Sunne , the Crabbe still retaines the sowrenesse which it hath from its selfe : so it is the same spirit which helpeth the faithfull in their holy , and the wicked in their morall workes , which yet still retaine the qualitie and sowrnesse of the stocke from whence they come . Secondly , we deny them not to bee good in Suo genere , that is , morally , and in the sight of men ; but yet they are not good in Gods sight , so as to procure acceptance with him ; for which purpose wee must note , That God gives severall proportions of his Spirit , and for severall purposes . To some the Spirit to sanctifie and renew , Rom. 1. 4. Tit. 3. 5. To others the spirit to edifie and profit withall , 1. Cor. 12. 7. To some charitie , and to others gifts , 1. Cor. 14. 1. To some as Instruments , that they may walke profitably before men , as Cirus was annointed for Iacobs sake , Esai . 45. 1 , 4. To others as Sonnes and Members , that they may walke acceptablie before him , 1. Pet. 2. 5. But then comes the second Case proposed , if a wicked man can doe nothing but evill , then it seemes hee ought to leave undone all his Almes , Prayers , Fastings , and Religions services , because we are to abstaine from every thing which is polluted with sinne ; and that which God will not see , man must not doe . To this I answere No , by no meanes . The poore man at the poole of Bethesda , though utterly impotent and unable to crawle in when the Angell came to stirre the waters , did not yet neglect what lay in his power to waite at the place , and to endeavour his owne cure ; Naturall impotency can give no excuse to wilfull neglect . When Simon Magus was in the gall of bitternesse , yet Saint Peter directed him then to pray . Here then these two Rules must regulate this Case . First , a wicked mans necessity of sinning must not nullifie the Law of God , which requires the doing of those things , though not with such an uncleane heart as he doth them . The impotency of man must not either prejudice Gods Authoritie , or diminish his owne dutie . As , though where sinne abounds Grace doth more abound , yet a man must not sinne that grace may abound ; so , though when a wicked man doth the things of the Law , he finneth , yet he must not omit the duty , upon pretence to escape the sinne . Secondly , when a thing is evill Propter fieri , because it is done , the doing of that thing is unlawfull , and inti insecally sinfull , and therefore to be avoided ; but when a thing done is evill , not because it is done , but because something which should make the doing of it good and acceptable is omitted , and so it is evill not in the substance of thing , but by reason of the defects which cleave unto it , here this ought stiil to be done , but the other ought not to bee left undone . Iehu was commanded to destroy the house of Ahab , he did so , and thus farre he did well ; but his ends and Gods divide the same Action , God out of Iustice , he out of policie , and therefore though he esteemed it zeale , yet God accompted it murther and shedding of bloud , and though as it was in substance the thing which God commanded , he did reward it , yet as the execution thereof was otherwise then he required , so he threatneth to revenge it : I will avenge the bloud of Iezreel upon the house of Iehu . What then , is Iehu to commit murther ? God forbid : and yet is he to doe that , in doing whereof he did commit murther ? yes , for God requir'd it . So then he was to performe Gods Command , but he was not thereby to worke out his owne projects , God commanded him to execute his justice , but not his owne revenge . When the Prophet Ieremie foretold the captivity of the Iewes , if hee had preached judgement with such an affection as Iehu did execute it , with aimes at his owne credit in the truth of his message , with delight in the ruine and desolation of the Church , with expectation and desire to see the lamentable accomplishment of his owne preaching ( as Ionah did at Ninive ) though hee had done that which God required , yet had he greatly finned in corrupting his message with his owne lust : but herein was the faithfulnesse of that holy man seene , that though he did proclayme the woefull day , yet he did not desire it , but said Amen to the words of those false prophets , that preached peace and restitution againe . So then to conclude this Case , when an Action hath evill in its owne substance , it is to be omitted , but when the Action is of it selfe the matter of a precept , and so hath evill onely externally cast upon it by the Agent that doth it , here the Action is not to be omitted , but the Agent is to be reformed . But you will say , If I may not doe evill that good may come of it , then I may not doe good when evill will come of it , upon the same reason , because evill is altogether to be prevented and avoided . To this I answer , that the Argument followes cleane contrary , I may not doe evill though good would come of it , I must doe good though evill should come of it . For when a command is absolute and peremptorie , we must not observe it with respect to consequences , nor foist in conditions or relations of our owne to over-rule the duety , lest wee make our selves Lords of the Law. Now the Commandement for doing Good , notwithstanding any consequences which may attend it , is as absolute and peremptory , as the command for not doing evill , and therefore we must not observe or forbeare it with respect unto any consequences . For God will have us to measure our dutie by his command , which requires to abstaine from evill , and to doe good , not by the Events that are incidentall and externall to the dutie done . So then that which is good materially of it selfe is to be done though evill follow , first , because God requires it , and his will must stand against all consequences . Secondly , because the evill that comes along in the doing of it is not any way belonging or naturally appendant upon the dutie , but is foisted into it by our wicked nature , and the wickednesse of man must not either annihilate the commands of God , or voide and evacuate his owne dutie , or lastly justifie or priviledge his presumptions . Thirdly , because so to doe is not to prevent evill , but to multiply it , not to escape sin , but to double it . We must observe Gods way of breaking of sinne , and not our owne ; It was never knowne that one sinne was the way to prevent or to cure another . Besides there is lesse sinfulnesse in a defect which attendeth a duety done , then in a totall omission of it ; for that comes in by way of consequence , the other is against the very substance and whole bodie of the command ; that proceedeth from naturall and unavoidable impotency , this from a wilfulnesse which might have beene prevented . Now since the wicked haue such a totall disabilitie , as that what ever they doe is altogether sinfull , hath not a dramme of holynesse in it , the principles , the ends , the wayes all Carnall ; Heere then wee might observe the foulnesse of those reliques of Pelagianisme , in doctrine of the Papists , who flatter and complie with nature against the grace of Christ , in their doctrines of merit of congruitie and preparations for grace , the acceptablenesse of heathen vertues in the sight of God , the infallible attendance of Grace upon naturall endeauours , as if things totally evill , and deserving wrath , could prepare for Grace . But I rather choose to speake to the Conscience , It should serve therefore to amaze naturall men in the sight of this state of sin , and to throw them downe under Gods mighty hand , when they shall consider that their best workes are totally evill , that doe what they will it is altogether abominable in Gods sight . What a wofull thing is it for a man to be debtor to the whole Law , one iot or title whereof shall not passe away , and to bee utterly unable to doe any thing which beareth proportion to the least title of that Law , because the Law is all over spirituall , and he all over Carnall . It would be an Insupportable burden to perish everlastingly for but one sinne : how infinitely more to be answerable for all those infinite trespasses , not one whereof can bee remitted without : all . This one point of the Disabilitie of Nature to please God in any thing , if it were duly considered , would compell men to goe unto Christ , by whom they may have accesse , and for whom their services shall have acceptance before God , till which time they are all but dung ▪ and God will throw them in the faces of men againe : And the reason is , till a man takes Christ by faith along with him , these sacrifices have no golden Censer to perfume them , no Altar to sanctifie them , nothing but a mans owne evill heart to Consecrate them upon ; which makes them to be our owne , and not Gods offerings . When the Prodigall came unto himselfe , and considered , I have nothing , I can doe nothing , all that I eate is dirt and filth , I am an unprofitable creature in this state ; these thoughts made him resolue to goe unto his father . When Saint Paul considered that what ever before his conversion hee thought of himselfe , yet indeede all his zeale was but blasphemie and persecution , all his moralitie but dung and dogs meate , all his unblameablenesse & presumptions but losse unto him , then he began to set an infinite value upon the excellencie of the knowledge of Christ , and to suffer the losse of all , that he might be found in him . Sinne must be very sinnefull , that Grace may be very welcome . Secondly , this Impotencie and Disabilitie is Partiall , even in the most Regenerate ; so much flesh as they have in them , so much deadnesse and unserviceablenesse still ; and this may bee seene in two points . First , there is a great disabilitie in the best to worke and goe on with patience and comfort in Gods service . How apt are we still to quench and grieve the Spirit ? How doth every mans experience constraine him to crie out , In mee dwelleth no good thing , to will is present with mee , but I cannot performe the things which I would , Lord I beleeve , helpe thou mine unbeleefe ? How doe we faint and waxe weary of well-doing ? How are wee led captive to the law of sinne which is in our members , so that wee cannot doe the things which we would ? for though the Scripture call the Saints perfect , and testifie of some that they served God with their whole heart , yet that is onely in opposition to Corde duplici , a double heart , denoting such an integrity onely as doth not admit a purposed division of the heart betweene God and sinne . Therefore wee meete still with exhortations to grow , and abound , and with promises of bringing forth more fruite , and mention of proceeding from faith to faith , and from glory to glory , and of supplies of the spirit , and growing to the measure of the stature of Christ , and the like expressions , all which denote the admixture of Impotencie in the best . And this Impotencie is so great , that of themselves they can never doe any thing , but returne to their wonted coldnesse and dulnesse againe : for it is nor their having of Grace in them barely which makes them strong , but their Communion and fellowship with Christs fulnesse , I am able to doe all things through Christ that strengthens me . The branch can beare no fruite , nor preserve or ripen that which it hath , but by its unity with the roote ; light continues not in the house but by its dependance on the Sunne , shut out that , all the light is presently gone . Take water away from the fire and its nature will be presently stronger then the heate it borrowed , and suddenly reduce it to its wonted coldnesse : So wee can doe nothing but by the constant supplies of the Spirit of Christ ; he that begins must finish every good worke in vs , Phil. 1. 6. He that is the Author must be the finisher of our faith too , Heb. 12. 2. Without him we cannot will nor doe any good , Phil. 2. 13. Without him , when we have done both , we cannot continue , but shall faint in the way , His Spirit must lead us , Rom. 8. 14. Esai . 40. 11. His arme must heale and strengthen us , Hos. 11. 3. Ezek. 34. 16. A●… we have received him , so we must walks in him , without him wee cannot walke , Col. 2. 6. God is the God of All Grace , to him it bolongeth not onely to call , but to perfect , not onely to perfect , but to strengthen , stablish , settle us , 1. Pet. 5. 10. Secondly , this Impotencie is seene in this , that the good things they doe cannot fully please God by themselves , but stand in neede of further purification from Christ , and pardon from God ; Even when wee are Children we must be spared , and borne withall , Mal. 3. 17. Deut. 1. 31. The use which we should make of this point is first to keepe us Humble , in regard of this thorne in our flesh , which disables us to doe any good , and when wee have done our uttermost , yet still makes us unprofitable servants . Lay together these considerations . First , remember the long time that thou wert utterly barren , and didst live nothing but a life of sinne , how much of the flowre of thine age hath bin dedicated unto Satan , and thine owne lusts ; how thy childhood & youth hath beene all vanity ; and why thinke we did God require the first fruits in the Law , but to shew that wee were all his , and therefore that he ought to have the first and best of our life devoted unto him , and submitted unto his yoke . Secondly , consider even now when thou art at best that thou art not sufficient of thy selfe to thinke a good thought , that in thee , that is in thy flesh , in thee from thy selfe dwelleth no good thing , the originall of all the good thou dost is without thee , By the Grace of God thou art what thou art , and all thy sufficiency is in his Grace . Thirdly , when this Grace doth call , knocke , quicken , put thee onto any good , how averse and froward , how dull , indirigible , undocile is thy evill heart , like a filly Lambe , never findes the way it selfe ; and when it is led , is every step ready to stoppe and to start aside . Fourthly , when it prevailes to set thee indeede a worke , how exceedingly dost thou faile in the measure of thy duties ? How little growth in strength ? How litle improvement in spirituall knowledge or experience ? How much wearinesse and revolting of heart ? How evill and unprofitable hath thy life beene in comparison of those worthies whom thou shouldest have followed , and in proportion to those meanes of grace which thou hast had ? Fifthly , in thy progresse , How often hast thou stumbled ? How many notorious and visible sinnes , even in great Characters , have oftentimes stained if not thy profession by a publike scandall , yet thy soule in private by a consciousnesse unto them ? And how thinke wee did Davids murther and adultery pull downe the pride of his heart when ever it offered to rise in any Heavenly action ? Secondly , in this point it will bee needefull to give direction in a case of dayly occurrence , what a man should doe when he findes his naturall impotencie dead him in Spirituall workes ? when he findes stupiditie , benumbdnesse of spirit , and many defects , which hee cannot overrule nor subdue in Gods service ; whether it were not better to for beare the very dutie , then to grieve the spirit with undue performances ? To this I answere . First , omit not the dutie though thou art never so ill affected , for that is to give place to the Divell , and to yeeld to the flesh , and the Divell is pleased either way ; when by his allurements he can perswade us to evill , and when by discomforts hee can discourage us from good . Besides by doing spirituall things a man growes more spirituall , and gathers strength even in the action ; as water which comes hard at first flowes very plentifully after it hath beene a little drawne . They that beginne in teares may end in ioy : David began to pray with no comfort , much sore vexation and weakenesse of spirit under the sense of Gods heavie displeasure , and yet hee ends with much faith , peace , and triumph . The Lord hath heard my supplication , the Lord will receive my prayer ; Let all mine enemies be ashamed , &c. Psal. 6. 1 , 2 , 3 , 8 , 9 , 10. Secondly , take Saint Pauls advice to stirre up the gift that is in thee , awaken & revive thine owne spirit , by communing and debating with thine owne heart , by consulting with God in his Word , diligent acquaintance and right knowledge of his Will , by fruitefull , and seasonable conference , borrowing light from thy brothers candle , rebuking or rectifying thy selfe by his example , this is that which the Scripture cals whetting the Law upon one another . Deut. 6. 7. By renewing thy Covenant , comming afresh to the Fountaine of Grace , which is in Christ : As iron is quickned by the Loadstone , and the Earth moves swiftest when it is neerest to its place ; so the Soule approaching neerer to Christ , renewing repentance , recounting errors , reviving covenants , dedicating it selfe afresh to his service , must needes be much sharpned and encouraged anew . Thirdly , when thou canst not doe a thing with life , yet doe it with obedience ; when not in Comfort , yet with feare and trembling ; when not as thou wert wont , yet as thou art able . God loves to bee sought when hee hides . Tell me , O thou whom my Soule loveth , where thou lodgest at noone ? When Ezekiah could not pray he chatter'd and peep'd , and when thou art not able to speake thy desires , the Spirit can forme thy sighs into prayers ? Lastly , when still thou art heavie and in darknesse , flie to thy Faith , take Iobs resolution , though he slay me with discomforts , yet I will trust in him ; angry though he may be , yet hee cannot be unfaithfull ; though hee may like Ioseph conceale his affection for a time , yet impossible it is that he should shut up his compassions , and renounce the protection of such as in truth depend upon him . Who is there amongst you that feareth the Lord , that obeyeth the voyce of his Servant , that walketh in darkenesse and hath no light ? Let him trust in the Name of the Lord , and stay upon his God , Esay , 50. 10. God will ever have us so much Conscious of our owne defects , and sensible of our owne disabilities , as that wee may still runne to the Sanctuary of our Faith , and rest on him , not glory or rely upon our selves . And now if our Impotencie drive us to the grace of Christ , make us more v●…e in our owne eyes , and crie out with the Apostle of our owne wretchednesse , there may be as much life and obedience All over , as when this or that particular duty was performed with more vigor ; for that which was wanting in our strength may be made up in our humilitie ; and this is a sure rule , God is more praysed and delighted in those graces unto which humilitie doth more essentially belong , as Faith & Spirituall sense of our owne disabilities , and the like , then in any others . And thus as a small heape of gold may be equall in value to a greater of silver ; so though in other regards we should be many times weake , yet if the sense of that make us more humble , and the lesse holdfast wee have of any thing in our selves , make us take the faster hold of the hope that is set before us , we may be equally acceptable in the sight of God , who doth not Iudge of us according to our sense of our selues , but hath respect to the lowlinesse of his Servants , and of their Graces . The second thing I wil but name ( having largely insisted upon it from another Text ) & that is , that the estate of sin is an estate of enmitie against God and his wayes : this is amongst other characters of wicked men by nature , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haters of God , Rom. 1. 30. and Enemies of the crosse of Christ , by minding earthly things , Phil. 3. 18. 19. and this by nature is universall ; the Apostle useth three expressions for the same thing , when we were sinners , when we were without strength , and when we were enemies , Rom. 5. 6 , 8 , 10. to note that Impotencie and E●…itie is as wide as sinne ; and therefore else where he saith , that we were enemies by wicked workes , Col 1. 21. And our Saviour maketh it all one not to love him , and not to keepe his sayings . Ioh. 14. 24. and to refuse subjection unto him , and to be his enemie , Luk. 19. 27. The very mindes of men , and their wisedome , their purest faculties , their noblest operations , that wherein they retaine most of the Image of God still , is yet sensuall , earthly , fleshly , divellish , enmity against him , Iam. 3. 15. Rom. 8. 7. In a word , Wee are by Nature enemies to the Will of God by rejecting his Word , Ier. 6. 10 , 8 , 9 , 1 , 19 , 44 , 16. 2. Chron. 36 , 16. Zech. 7. 11. Matth. 23. 37. Act. 13. 45. 46. Enemies to the Spirit of God , by withstanding his Operations , Act. 7. 51. Gal. 5. 17. Act. 6. 9. 10. Enemies to the Notions of God , by disliking and suppressing the thoughts and knowledge of him , Rom. 1. 18 , 21 , 28. Rom. 3. 11. Enemies to the righteousnesse of God , by setting up our owne workes and merits , Rom , 9. 32. 1. Cor. 1. 23. Enemies to the wayes of God , by fulfilling our owne lusts and wicked workes , Col. 1. 21. Iob. 21. 14 , 15. Enemies to the Servants of God , in persecutions and cruell workings , &c. Ioh. 15. 19. 2. Tim. 3. 3. Esai . 8. 18. Zech. 3. 8. Gal. 4. 29. Heb. 11. 36. And how should the consideration of this fetch us in to the righteousnesse of Christ , make us fall downe and adore that mercie which spared and pittied us when we were his enemies . Consider but two things ; First , what an vngratefull thing ? Secondly , what a foolish thing it is to be Gods enemies , as every man is that continues in sinne without returning unto him ? First , how ungratefull ? He is our Father , ( Adam the Sonne of God , Luk. 3. 38. ) and therefore there is due unto him Honor : He is our Master , and therefore there is due unto him feare and service : He is our Benefactor , He left not himselfe without a witnesse ; All we are , All we enioy , is from him : He is the Fountaine of our life ; It is his mercy that we are not consumed , his compassions faile not : Therefore there is due unto him Love and Reverence : He is our Purchaser , He bought us out of bondage , when wee had sould away our selves ; therefore there is due unto him Fealty and Homage , nay , he humbled himselfe in Christ to bee our Brother , to be our Husband ; He tooke our ragges , our sores , our diseases , and paines upon him , and therefore there is due unto him all Fidelity and Obedience . O what an aggravation will this be against the sinnes of men at the Last day ! that they have beene committed against the Mercie and Patience , against the Bountie and Purchase , nay , against the very Consanguinitie of God himselfe ! Hee died for us when we were Enemies , and we will continue Enemies against him that died for us ! And yet the folly is as great as the impietie . Consider what God is ? The Iudge of all the World , All Eye to see , All Eare to heare , All Hand to finde out and punish the sinnes and provocations that are done unto him ! A Iealous God , and jealousie is most impatient of disaffection ! A consuming fire ! and who amongst us can dwell with devouring fire , who amongst us can dwell with everlasting burnings ? Doe we provoke the Lord to Iealousie , are wee stronger then hee ? Saint Paul hath resolv'd his owne question before , as long as wee are Enemies wee are without strength . And now for the Clay to contend with the Potter , for the Postheard to smite the Rocke , for impotencie to stand up against Omnipotencie , what a madnesse is it ? Let us learne wisedome from our Saviours parable , Consider whether wee with our tenne thousand are able to goe out against him that meeteth us with twentie thousand ? whether wee with our ten thousand flies and lusts are able to meete him with twentie thousand Angels and Iudgements ? And when we are indeed convinc'd , that in his presence no flesh living shall be justified ; that it is a fearefull thing to fall into the hands of the Living God ; that our hands will not be strong , nor our hearts endure in the day when hee will have to doe with us ; How can wee choose but send forth an Embassage , especially since he is not a great way off ( as it is in the Parable ) but standeth before the dore , and is nigh at hand , and will not carry ; an embassage of repentance , to give up our armour , to strip and judge our selves , to meete him in the way of his judgements , to make our selves vile before him , and be humbled under his mighty hand , and sue forth conditions of peace , to meete him as the Gibeonites did Iosua , and resolve rather to be his servants , then to stand out against him . This is certaine , God is comming against his Enemies , his attendants Angels , and his weapons fire : And if his patience and forbearance make him yet keepe a great way off , that hee may give us time to make our peace ; O let the long suffering of God draw us to Repentance , least wee treasure up more wrath against our selves ! Consider the great aggravation of that spirituall Iezabels sinne , I gave her space to repent of her fornications , and she repented not . Consider that the long suffering of God is Salvation , and therefore let us make this use of it ; Labour to bee found of him in peace , without spot and blamelesse . The last thing in this first point proposed was , How the spirit by the Commandement doth thus convince men to be in the state of sinne . To this I answere briefly . First , by quickning and putting an edge upon the Instrumentall cause , the sword of the Spirit . For the word of it selfe is a dead letter , and profiteth nothing , it is the spirit that puts life and power into it . I am full of power by the Spirit of the Lord to declare unto Iacob his transgressions , saith the Prophet , Mic. 3. 8. As the Spirit is a Spirit of life , so hath he given to the Word to be a Word of life , quicke and powerfull , Phil. 2. 16. Heb. 4. 12. Secondly , by writing it in the heart , casting the heart into the mould of the Word , and transforming the spirit of man into the image of the Word , and making it as it were the Epistle of Christ , bending and framing the heart to stand in awe of Gods Word ; for writing his Law , and putting his feare into the heart is the same thing with God. In which respect ( amongst others ) men are said to bee Sealed by the Spirit , because that Spirituall Holinesse which is in the Word , is fashioned in the hearts of the Saints , as the image of the seale is in the waxe . As the light of the Sunne doth by reflection from the Moone illighten that part of the earth , or from a glasse that part of a roome from which it selfe is absent : So though the Church bee here absent from the Lord , yet his Spirit by the Word doth illighten and governe it : It is not the Moone alone , nor the glasse alone , nor yet the Sunne without the Moone or the glasse that illightneth those places vpon which it selfe doth not immediately shine , but that as the principall , by them as the instruments ; so the Spirit doth not , and the Word cannot alone by it selfe convince or convert , but the Spirit by the Word as its sword and instrument . So then when the Spirit turnes a mans eyes inward to see the truth of the Word written in his owne heart , makes him put his Seale unto it , frameth the will to search , acknowledge and judge the worst of its selfe , to subscribe unto the righteousnesse of God in condemning sinne , and him for it , to take the office of the Word , and passe that sentence upon it selfe which the Word doth , then doth the Word spiritually Convince of sinne . Which should teach us what to look for in the ministry of the word , namely that which will Convince us , that which puts an edge upon the Word , & opens the heart & makes it burne , namely the spirit of Christ ▪ for by that only we can be brought unto the righteousnesse of Christ , we are not to despise the ordinances in our esteeme , when we find them destitute of such humane contributions and attemperations which we haply expected , as Naaman did the waters of Iordan , for though there bee excellent use of Humane learning ▪ when it is sanctified for opening the Word , as a baser colour is a good ground for a better ; yet it is the Word alone which the Spirit worketh by ▪ the flesh , and fleshly accessions of themselves profit no more , nor adde no more reall vertue or lustre to the Word , then the weedes in a field do unto the Corne , or then the ground colour doth unto the beautie of that which is put upon it . We should therefore pray for the Spirit to come along with his Word ; It is not enough to be at Bethesda , this house of mercie and grace , unlesse the Angell stirre , and the Spirit move upon these waters ; It is Hee that must incline and put the heart into the Word , or else it will remaine as impotent , as before . But of this point also I have spoken at large upon another scripture . Having then thus shewed at large that the Spirit by the Commandment convinceth men to be in the state of sin both Actuall and Originall , imputed and inherent ; what kinde of state that is , A state of Impotencie and Enmity ; How it doth it , by quickning the Word , and opening the heart : Now we are very briefly to open the second point , That the Spirit by the Commandment convinceth a man to be under the guilt of sin , or in the state of death because of sinne . I died , for which we must note , First , that there is a two fold Guilt , First Reatus Concupiscentia , which is the meritoriousnesse of punishment , or liablenesse unto punishment , which sinne brings with it : and Reatus personae , which is the actuall Obligation , and obnoxiousnesse of a person vnto punishment because of sinne . Now in as much as nature is not able to discover without the Spirit the whole malignity and obliquity that is in sinne , therefore it cannot sufficiently convince of the Guilt of sinne , which is a Resultancie therefrom , and is ever proportionable thereunto . In which respect the Iudgements of God are said to be unsearchable , Rom. 11 ▪ 33. And the wicked know not whither they goe , 1. Ioh. 2. 11. cannot have any full and proportionable notions of that wrath to come which their sinnes carry them unto . Secondly , wee may note that there is a Twofold Conviction of this Guilt of sinne ; A naturall Conviction , such as was in Cain , Iudas , Spira , and other despairing men ; which ariseth from two grounds . First , the Present sense of Gods wrath in the first fruits thereof upon their consciences which must perforce beare witnesse to Gods ●…ustice therein ; and this is that which the Apostle calls Torment , 1. Ioh. 4. 18. which though it may arise from naturall principles ( for wee know even heathens have had their Laniatus and Ictus as the Historian speakes , their scourges and rendings of Conscience ) yet is it much set forward by the Word , because therein is made more apparant to the Soule the Glory and the Power of God ; therefore the Two Prophets are said to Torment the inhabitants of the Earth , and the Law is said to make men guilty , and to kill , to hew , smite , and destroy those whom it deales with all . Secondly , such a faith as the Divels have , begotten by the Word , and assented unto by the secret suggestions of the heart , witnessing to it selfe that it hath deserved more then yet it feeles ; and this begets a fearefull expectation of being devoured , surpriseth the heart with horrid tremblings and presumptions of the vengeance to come , which the Apostle calls the Spirit of bondage and feare . But all this being an Assent perforce extorted ( for wicked men confesse their sinnes as the Divels confessed Christ , more out of Torment , then out of Love to God , or humiliation under his mighty hand ) amounts to no more then a Naturall Conviction . Secondly ▪ there is a Spirituall and Evangelicall Conviction of the Guilt of sinne and the damnation due thereunto , arising from the Law written in the heart , and tempered with the apprehension of mercie in the new Covenant , which begets such a paine under the Guilt of sin , as a plaister doth to the impostumation which withall it cures ; such a Conviction as is a manuduction unto righteousnesse : And that is , when the Conscience doth not onely perforce feele it selfe dead , but hath wrought in it by the Spirit the same affection towards it selfe for sinne , which the word hath , is willing to charge it selfe , and acquit God ; to endite , accuse , arraigne , testifie , condemne it selfe , meete the Lord in the way of his Iudgements , and cast downe it selfe under his mighty hand . That man who can in secret and truth of heart , willingly , and uncompulsorily thus stand on Gods side against sinne , and against himselfe for it , giving God the Glo●ie of his righteousnesse if he should condemne him , and of his u●searchable and rich mercie , that hee doth offer to forgive him , I dare pronounce that man to haue the Spirit of Christ. For no man by nature can willingly and uprightly Owne damnation , and charge himselfe with it as his due portion and most just inheritance . This can never arise but from a deepe sense and hate of sinne , from a most ardent zeale for the Glory and Righteousnesse of God. Now then since the Conviction of sinne , and of the death and Guilt thereof are not to drive men to despaire or blasphemie , but that they may beleeve and lay hold on the righteousnesse of Christ , which they are then most likely to doe , when sinne is made exceeding sinfull , and by consequence death exceeding deadly ; give mee leave to set forth in two words what this Guilt of sinne is , that the necessitie of righteousnesse from Christ may appeare the greater , and his mercie therein bee the more glorified . Guilt is the Demerit of sinne , binding and subjecting the person in whom it is to undergoe all the punishments legally due the reunto . This Demerit is founded not only in the Constitution , Will , and Power of God over his owne Creatures , of whom hee may justly require whatsoever obedience hee giveth power to performe , but in the nature of his owne Holinesse and Iustice , which in sinne is violated and turned from : and this Guilt is after a sort Infinite , because it springeth out of the aversion from an Infinite Good , the violation of an infinite Holynesse and Iustice , and the Conversion to the Creatures infinitely , if men could live ever to commit adultery with them . And as the Consequence and reward of obedience was the favour of God , conferring life and blessednesse to the Creature , so the wages of sinne , which this Guilt assureth a sinner of , is the wrath of God , which the Scripture calleth Death and the Curse . This Guilt being an Obligation unto punishment , leadeth us to consider what the nature of that curse and death is unto which it bindeth us over . Punishment bearing necessarie relation to a command , the trangression whereof is therein recompenced , taketh in these considerations . First , on the part of the Commander , a will to which the Actions of the subject must conforme , reveal'd and signified under the nature of a Law. Secondly , a justice which will , and thirdly , a power which can punish the transgressors of that Law. Secondly , on the part of the subject commanded there is requir'd , first , Reason and free-will originally , without which there can be no sinne ; for though man by his brutishnesse and impotency which he doth cōtract cannot make void the commands of God , but that they now binde men who have put out their light , and lost their libertie ; yet originally God made no law to binde under paine of sinne , but that unto the obedience whereof hee gave reason and free-will Secondly , a debt and obligation , either by voluntarie subjection , as man to man ; or naturall , as the creature to God , or both , sealed and acknowledged in the covenants betweene God and man , whereby man is bound to fulfill that law which it was originally enabled to observe . Thirdly , a forfeiture , guilt , and demerit upon the violation of that Law. Thirdly and lastly , the evill it selfe inflicted , wherein we consider , first , the nature and qualitie of it , which is to have a destructive power , to oppresse and dis quiet the offender , and to violate the integritie of his well being . For as sinne is a violation offered by man to the Law , so punishment is a violation retorted from the Law to man. Secondly , the Proportion of it to the offence , the greatnesse whereof is manifested in the majestie of God offended , and those severall relations of goodnesse , patience , creation , redemption which he hath to man : in the quality of the creature offending , being the chiefe , and lord of all the rest below him : in the easinesse of the primitive obedience , in the unprofitablenesse of the wayes of sinne , and a world of the like aggravations . Thirdly , the end of it , which is not the destruction of the creature , whom as a creature God loveth , but the satisfaction of justice , the declaration of divine displeasure against sinne , and the manifestation of the glory of his power and terrour . So then Punishment is an evill or pressure of the Creature , proceeding from a Law giver just and powerfull , inflicted on a reasonable Creature for and proportionable unto the breach of such a Law , unto the performance and obedience whereof the Creature was originally enabled , wherein is intended the glory of Gods just displeasure and great power against sinne , which hee naturally hateth . Now these punishments are Temporall , Spirituall , and Eternall . Temporall , and those first without a man , The vanitie of the Creatures , which were at first made full of goodnesse and beautie , but doe now mourne and grone under the bondage of our sinnes . The wrath of God revealing it selfe from heaven , and the curse of God over-growing the earth . Secondly , within him , All the Harbingers and Fore-runners of death , sicknesse , paine , povertie , reproach , feare , and after all death it selfe . For though these things may be where there is no guilt imputed , and so properly no punishment inflicted ( neither the blinde man nor his parents had sinned , that he was borne blinde ) as in the same ship there may bee a malefactor and a Merchant , and to the one the voyage is a trafficke , to the other a banishment ; yet to the wicked where they are not sanctified , they are truely punishments , and fruites of Gods vindicative justice , because they have their sting still in them . For the sting of death is sinne . Secondly , Spirituall , and those threefold . First , Purishment of losse ; separation from the favour and fellowship with God , expulsion from Paradise the seat of Gods presence and love , Aliens , forreiners , farre from God. Secondly , Of sense , the immediate strokes of Gods wrath on the soule , wounds of Conscience , scourges of heart , taste of vengeance , implanting in the soule tremblings , feares , amazements , distracted thoughts , on a cleare view of the demerit of sinne , evidences of immortality , and presumptions of irreconciliation with God. This made Cain a runnagate , and Iudas a murtherer of himselfe , yea some touches of it made David cry out that his bones were broken , and marrow dryed up , and his flesh scortched like a potsheard ; It is able to shake the strongest Cedars , and make the mountaines tremble like a leafe . The sonne of God himselfe did sweate , and shrinke , and pray against it , and with strong cries decline it , though the suffering of so much of it , as could consist with the holinesse of his person , were the worke of his office and voluntary mercy . Thirdly , of sinne , when God in anger doth forsake the soule , and give it over to the frenzie and fury of lust , to the rage and revenge of Satan , letting men alone to joyne themselves unto idoles , and to beleeve lies . Now as the operation of the sunne is strongest there where it is not at all seene , in the bowels of the earth , or as lightning doth often blast and consume the inward parts , when there is no sensible operation without : so the Iudgements of God doe often lie heaviest there , where they are least perceiv'd . Hardnesse of heart , a spirit of slumber , blindnesse of minde , a reprobate sense , tradition unto Satan , giving over unto vile affections , recompencing the errors of men with following sinnes , are most fearefull and desperate judgements . But doe we then make God the Author of sinne ? God for bid . In sinne we may consider the execution and committing of it as it is sinne , and this is onely from man , for every man is drawne away and enticed by his owne lust : and the Ordination of it as it is a Punishment ; and this may be from God , whose hand in the just punishment of sinne by sinne in obstinate , contemptuous , impenitent sinners may thus farre be observed . First , Deserendo , by forsaking them , that is , taking away his abused gifts , subtracting his despised Graces ; calling in and making to retire his quenched and grieved spirit , removing his candlesticke , and silencing his Prophets , and giving a bill of divorce that either they may not see , nor heare at all , or hearing they may not understand , and seeing they may not perceive , because they did not see nor heare when they might . Secondly , Permittendo , when he hath taken away his own Grace which was abused unto wantonnesse , he suffers wicked men to walke in their owne wayes , and because they like not to retaine him in their knowledge , nor to live by his prescript , therefore he leaves them to themselves , and their owne will. Thirdly , Media disponendo , ordering objects , and proposing meanes , not onely to Try but to punish the wickednesse of men , and to bring about whatever other fixed purposes of his hee hath resolved for the declaration of his wonderfull wisedome to execute , and as it were to fetch out of the sinnes of men ; as the conspiracie of Pilat , Herod , and the Iewes , which their former wickednesse had justly deserved to have them given over unto , was by God order'd to accomplish his determined and unchangeable counsell touching the death of Christ. Excellent is the speech of Holy Austin to this purpose , The Lord enclineth the wils of men whither soever pleaseth himselfe , whether unto Good out of his mercie , or unto evill out of their merit , sometimes by his manifest , sometimes secret , but alwayes by his righteous judgement , and this not by his patience onely , but by his power . Fourthly , Perversas voluntates , non invitas flectendo , sed spontaneas & suo impetu faciles ulterius Satanae praecipitandas tradendo . By giving over perverse , wilfull , rebellious sinners to the rage and will of Satan to hurry and enrage them at his pleasure unto further sinfulnesse . When Iudas had listued to the Temptation of Satan to betray Christ , had set himselfe to watch the most private opportunitie , had been warned of it by Christ , and that upon a question of the most bold and impudent hypocrisie that was ever made , Master , Is it I ? ( though it is not an improbable conjecture that Iudas at that very time upon the curse that was pronounced might secretly and for that time seriously resolve to give over his plot , and upon that resolution to aske the question ) then at last , Christ by a sop did give Satan as it were a further seisin of him , and the purpose of Christ was that that which he was to doe , hee might doe quickely . He was now wholly given up to the will of Satan , whose temptation haply before , though very welcome in regard of the purchase and project of gaine which was in it , had not fully silenc'd nor broken through all those reluctancies of Conscience , which were very likely to arise upon the first presentment of so hideous a suggestion ; but now I say whether out of a sinister Construction of our Saviours words , That thou doest doe quickly , as if they had been , not as indeed they were , a giving him over to the greedinesse of his owne lust , and to the rage of Satan , but rather an allowance of his intention , as knowing that hee was able to deliver himselfe out of their hands unto whom he should bee betraide , and so his treason should onely make way to Christs miracle and not to his crosse ; or whether it were out of a secret presumption , that , notwithstanding Christ had made him know how his conspiracie was not hid from him , yet since he was of all the company singled out whom Christ would Carve unto ; therefore his conspiracie was not so vile , but that Christ would red●…re in gratiam , countenance and respect him after all that , and that as by the plot hee had not so lost him , but that hee had gain'd him againe , so also hee might doe after the execution too . Now I say after that soppe , and those words , without further respect to the strugglings and staggerings of his Conscience , hee goes resolvedly about that damned businesse , for he was now delivered unto the will of Sathan . The like libertie and commission was that which God gaue to the evill spirit against Ahab and his Prophets , that hee should goe forth with lying perswasions , and should bee beleeved , and prevaile according to that of the Apostle , that God giveth over those that beleeve not the Truth , but have pleasure in unrighteousnesse , to strong delusions that they may beleeve a lye , and that the God of this world doth blinde the eyes of those which beleeve not . Lastly , the Punishment of sinne is Eternall , That wrath which in the day of the Revelation of Gods righteous Iudgement shall bee powred forth upon ungodly men . The Saints are redeemed already in this life , and are said to have Eternall Life ; but yet that great day is by an excellency called the day of Redemption , because then that life which is here hid , shall be then fully discovered . So on the other side , though the wrath of God be revealed from Heaven already against all unrighteonsnesse , and Abideth vpon those that beleeve not , yet after an especiall manner is the last day called a day of wrath , because then the heapes , treasures , stormes and tempests , blackenesse and darkenesse of Gods displeasure shall in full force seize upon ungodly men . And this wrath of God is of all other most unsupportable . First , In regard of the Author , It comes from God ; Now we know a little stone if it fall from a high place , or a smal dart shot out of a strong bow wil do more hurt , then a farre greater that is but gently laid on . How wefull then must the case of those be who shall have mountaines and milstones throwne with Gods owne arme from Heaven upon them : for though God in this life suffer himselfe to bee wrestled with , and even pressed downe , yet at last he shall come to shew forth the glory of his Power in the just condemnation of wicked men . Secondly , in its owne nature , because it is most heavie , and invincible . All conquest over an evill must proceede either from Power , which is able to expell it , or from Faith and Hope that a man shall be delivered from it by those that have more power then himselfe ; what ever evill it is which doth either keepe downe Nature that it connot rise , or hedge it in that it cannot escape , is very intollerable . Now Gods wrath hath both these in it . First , it is so great that it exceedes all the power of the Creature to overcome it , heavier then mountaines , hotter then fire , no chaffe nor stubble shall stand before it : and it shall be All within a man , folded up in his very substance , like the worme in the wood on which it feedes : And secondly as it is heavie and so excludes the strength of nature to overcome it , so is it infinite too , and thus it excludes the hope of nature to escape it . The ground of which infinitenesse in punishment is the infinite disproportion betweene the Iustice of God which will punish , and the nature of man which must suffer . Gods Iustice being Infinite , the violation thereof in sinne must needes contract an infinite demerit , and debt ( because in sinning we robbe God of his Glory , which we must repay him againe . ) Now the satisfaction of an Infinite debt must needes be Infinite , either in degrees ( which is impossible , For , first nothing can bee Infinite in Being , though it may in duration , but onely God. And , secondly if it could , yet a finite vessell were not able to hold an infinite wrath ) or else in some other infinitenesse , which is either infinitenesse of worth in the person satisfying , or for defect of that infinitenesse of time , to suffer that whith cannot bee suffered in an infinite measure : And this is the reason why Christ did not suffer infinitely in time , because there was in him a more excellent i●…finitenesse of person , which raised a finite suffering into the value of an infinite satisfaction ( though * Scotus and from him some learned men have rendered another reason hereof , because hee suffered onely for those who were to breake off their sinnes by Repentance . Now then to conclude all ; In as much as sinne is by the Law made exceeding sinfull , and death exceeding deadly , not to legall but evangelicall purposes ; not to drive men to blaspheme or despaire , but to beleeve ; not to frighten them from God , but to drive them unto him in his Sonne ; ( for the Law comes not but in the hand of a mediator ▪ ) And in as much as this is the accepted time , and the day of Salvation , that now he commandeth All Men every where to repent , because he hath appointed a Day , in the which he will Iudge the World in righteousnesse , whom hee doth now invite , and beseech in mercy : We should therefore be wise for our selves , and being thus pursued and cast in the Court of Law , flie to that Heavenly Chancery , that Office of Mercie and mi●…gation which is set up in the Gospell , and that while it is yet called to Day , before the Percullis bee shut downe , before the blacke flagge be hung out , before the Talent of Lead seale up the measure of our wickednesse , and the Irreversible decree of wrath be gone forth ; for we must know that God will not alwayes bee despised , nor suffer his Gospell to waite ever upon obdurate ●…ners , or his Sonne to stand ever at our dores , as if he stood in need of our admittance . But when there is no remedy , but that we judge our selves unworthy of Eternall Life , and stand in contempt and rebellion against his Court of Mercie , he will dismisse us to the Law againe . O Consider , what wilt thou doe if thou shouldest bee dragg'd naked to the Tribunall of Christ , and not bee able with all thy cries to obtaine so much mercie from any Mountaine , as to live for ever under the weight and pressure of it ! When thou shalt peepe out of thy Grave , and see Heaven and Earth on fire about thine eares , and Christ comming in the flames of that fire to revenge on thee the quarrell of his Covenant ! Whither then wilt thou fly from the presence of him that sitteth on the Throne ? Let us therefore learne to Iudge our selves that wee may not be condemned of the Lord , to fly to his Sanctuary , before wee be haled to his tribunall ; Hee requires no great thing of us , but onely to relinquish our selues , and in humilitie and sincerity to accept of him and receive that redemption by beleeving in him , which hee hath wrought by suffering for us ; this if in truth and spirit we doe , all the rest will undoubtedly follow , namely the life of our Faith here , in an universall obedience , and the end of our faith hereafter , even the falvation of our Soules . THE RAIGNE OF SINNE . ROM . 6. 12. Let not sinne therefore Raigne in your mortall bodi●…s , that you should obay it in the lusts thereof . AFter the doctrine of the state and guilt of sinne , It will be needefull for the further Conviction thereof ( that sinne may appeare exceeding sinfull ) to shew in the next place the Power and the Raigne of sinne ; from which the Apostle in this place dehorteth us . Having in the former Chapter set forth the doctrine of Iustification , with those many comfortable fruites and effects that flow from it , he here passeth over to another head of Christian Doctrine , namely Sanctification , and Conformitie to the holinesse of Christ , the ground wherof he maketh to be our Fellowship with him in his death and Resurrection : for Christ carried our sinnes upon the Tree with him , and therefore we ought with him to die daily unto sin , and to live unto God. This is the whole argument of the precedent parts of the Chapter , and frequently elsewhere used by the Apostle , and others , 2. Cor. 5. 14 , 15. Gal. 2. 20. 3. 27. 5. 24. Ephes. 2. 6. Phil. 3. 10. Col. 2. 12. 13. 26. 3. 1. 4. Heb. 9. 14 1. Pet. 4. 1. 2. Now the words of the Text are as I conceive a Prolepsis , or answer to a tacite objection which might be made . A weake Christian might thus alledge , If our fellowship in the death of Christ doe bring along with it a death of sinne in us , then surely I have little to doe with his death ; For alas sinne is still alive in me , and daily bringeth forth the workes of life . To this the Apostle answeres , Though sinne dwell in you , yet let it not raigne in you , nor have its wonted hold and power over you . a Impossible it is while you carry about these tabernacles of flesh , these mortall bodies , that sinne should not lodge within you , yet your care must be to give the kingdome unto Christ , to let him have the honour in you which his father hath given him in the Church , to Rule in the midst of his enemies , those fleshly lusts which fight against him . By b Mortall bodie , we here understand the whole man in this present estate , wherein he is obnoxious to death , which is an usuall figure to take the part for the whole , especially since the body is a weapon and instrument to reduce into act , and to execute the will of sinne . Before I speake of the power of sinne , here are Two points offer themselves from the connexion of the words to those preceding , which I will but only name . First , Sinne will abide for the time of this mortall life in the most regenerate , who can say , I have made my heart cleane , I am free from my sinne ? David had his secret sinnes , which made him pray ; and Paul his thorne in his flesh , which made him cry out against it . To the reasons of this point before produc'd wee may adde , that God suffers our sinnes to dwell in us , first to magnifie the glory of his mercy , that notwithstanding he be provoked every day , yet he doth still spare us . It is said in one place , that when God saw that every Imagination of the thoughts of mans heart was continually evill , he said , I will destroy man whom I have created from off the face of the earth ; yet afterwards God said , I will not againe curse the ground any more for mans sake , for the imagination of mans heart is evill from his youth . The places seeme at first view to be contradictory to one another . But we are thus to reconcile them , After there had been a propitiatory offering made by Noah unto God upon an Altar , which was the type of Christ , it is said that God smelt a sweete savour , and resolved , I will no more curse the earth , not Because , but Although the imagination of mans heart be evill from his youth ; that is , though men are so wicked that if I would Iure meo uti , take advantage to powre out againe my displeasure upon them , I might doe it every day , yet I will spare them notwithstanding their lusts continue in them . For we are not to understand the place as if it tended to the extenuation of originall sinne ( as a some doe ) I will take pitty upon them , Because of their naturall infirmities ; but onely as tending to the magnifying of Gods mercy and patience , I will take pitty upon them , b though I might destroy them . For so the originall word is elsewhere taken . Thou shalt drive out the Cananites , Though they have iron chariots , &c. Secondly , to magnifie the Glory of his powerfull patience , that being daily provoked yet he hath power to be patient still . In ordinary esteeme when an enemie is daily irritated , and yet comes not to revenge his quarrell , we accompt it impotency and unprovision , but in God his patience is his power . When the people of Israel murmured upon the report of giants in the land , and would have made a Captaine to returne into Egypt , and have stoned Ioshua and Caleb , so that Gods wrath was ready to breake out upon them , and to disinherite them , this was the argument that Moses used to mediate for them , Let the Power of my Lord be great , according as thou hast spoken , The Lord is long-suffering and of great mercy . Thou hast shewed the Power of thy mercy from Egypt untill now , even so pardon them still . If we could conceive God to have his owne justice joyned with the impotency and impatiency of man , wee could not conceive how the world should all this while have subsisted in the midst of such mighty provocations . This is the only reason why he doth not execute the fiercenesse of his wrath , and consume men , because he is God and not man , not subject to the same passions , changes , impotencies as men are . If a house be very weake and ruinous , & clogg'd with a sore waight of heavy materials which presse it downe too , there must be strength in the props that doe hold it up ; even so that patience of God which upholds these ruinous tabernacles of ours , that are pressed downe with such a waight of sinne , a waight that lies heavie even upon Gods mercy it selfe , must needs have much strength and power in it . The second point from the Connexion is , That our Death with Christ unto sinne is a strong argument against the raigne and power of sinne in us . Else wee make the death of Christ in vaine , for in his death hee came with water and bloud , not onely with bloud to justifie our persons , but with water to wash away our sinnes . The Reasons hereof are , first , Deadnesse argues disability to any such workes as did pertaine to that life unto which a man is dead . Such then as is the measure of our death to sinne , such is our disability to fulfill the lusts of it . Now though sinne be not quite expir'd , yet it is with Christ nail'd upon a crosse , They that are Christs have crucified the flesh with the affections and lusts : so that in a regenerate man it is no more able to doe all its owne will , then a crucified man is to walke up and downe , and to do those businesses which he was wont to delight in . He that is borne of God sinneth not neither can sinne , because he is borne of God , and his seede abideth in him . Secondly , Deadnesse argues disaffection . A condemned man cares not for the things of this World , because he is in Law dead , and so reserv'd to an execution , and utterly devested of any right in the things hee was wont to delight in : the sight or remembrance of them doth but afflict him the more . A divorc'd man cares not for the things of his wife , because in law she is dead vnto him , and hee unto her . So should it bee with us and sin , because we are dead with Christ , therefore we should shew it no affection . Thirdly , Deadnesse argues liberty , unsubjection , justification , He that is dead is freed from sinne , as the woman is from the husband after death . And therefore being freed thus from sinne we should not bring our selves into bondage againe , but stand fast in the liberty wherewith Christ hath set us free , and sinne should appeare in our eyes , as it is in it selfe a dead thing , full of noisomenesse , horrour , and hideous qualities . We therefore should labour to shew forth the power of the death of Christ in our dying to sinne ; for this is certaine we have no benefit by his sufferings , except we have fellowship in them , & we have no more fellowship in them , then we can give proofe of by our dying dayly to sinne ; For his blood clenseth from all sinne . Let us not by raigning sinne Crucifie Christ againe , for he dieth no more : In that hee died , hee died once unto sinne ; Death hath no more power ov●…r him , to shew that sinne must have no more power over us , but that being once dead to sinne , we should thenceforth live unto him that died for us . There is a speech in Tertullian , which though proceeding from Novatianisme in him , doth yet in a moderated and qualified sense carry the strength of the Apostles argument in it , Si possit fornicatio & moechia denno admitti , poterit & Christus denno mori , If fornication and adultery may bee againe committed by a man dead to sinne in that raging and complete manner as before , if raigning sinne after it hath beene ejected out of the Throne , and nail'd to a Crosse , can returne to its totall and absolute soveraigntie as before , Christ may dye againe , for the sinnes of a Iustified and regenerate man are Crucified upon his Crosse , and in his body . Now I proceede to the maine thing in the Text , namely the Regall power of sinne . It is an observation of Chrysostome and Theodoret on the Text , which though by some rejected as too nice , I shall yet make bold to commend for very pertinent and rationall . The Apostle did not say ( say they ) Let not sinne Tyrannize , for that is sius owne worke and not ours , as the Apostle sayeth , Now then is it no more I that doe it , but sinne that dwelleth in me , all the service which is done to a tyrant is out of violence , and not out of obedience : But he sayes , Let it not raigne in you , for to the raigne of a King the obedience of the Subjects doth as it were Actively concurre ( whereas the subjects are rather patients then agents in a tyranny . ) So then in a Raigning King there is a more Soveraigne power then in a Tyrant ; for a Tyrant hath only a Coactive power over the persons , but a King hath a sweete power over the wills and affections of his Subiects , they freely and heartily love his person , and rejoyce in his service ; which rule though it be not perpetuall in the letter and in civill governements ; ( for the unwillingnesse of a people to serve a Prince may not onely arise from his tyrannie , but even when he is just and moderate , from their owne rebellion ) yet it is most generall and certaine in the state of sinne which is never a King over rebellious subjects , who of themselves reject its yoke and governement . For the better discovery then of the power of sinne we must note first that there are but three wayes after which sinne may be in a man. First , as an usurping Tyrant , and seditious commotioner , either by surprizall invading , or by violence holding under , or by projects circumventing a man against his will , taking advantage of some present distemper of minde , or difficultie of estate ; as in David of idlenesse , in Peter of teare and danger , or the like . And thus sinne doth often incroach upon the Saints of God , and play rhe Tyrant , use them like Captives that are sold under the power of sinne . It was thus a Tyrant in Saint Paul ; we reade of him that hee was sold under sinne , and wee read of Ahab , that hee was sold to sinne ; but with great difference , the one sold himselfe , and so became willingly the servant of sinne , the other was sold by Alam , from which bondage hee could not utterly extricate himselfe , though hee were in bondage to sinne , as the Creatures are to vanity , not willingly , but by reason of his act that had subjected him long before . Secondly , As a st●…ve , a Gibeonite ▪ or Tributarie Cananite , as a spoyled , mortified , crucified , dying , decaying sinne , like the house of Saul growing weaker and weaker ; and thus sinne is constantly in all the faithfull ; while they are i●… the field the chaste is about them . Thirdly , As a raging and commanding King , having a throne the heart , servants the members , a counsell the world , flesh and Divell , a complete armorie of lusts and temptations , fortifications of ignorance , malice , rebellion , fleshly reasonings , lawes and edicts , lastly a strict judicature , a wise and powerfull rule over men , which the Scriptures call the gates of Hell. And of the Power of this King we are to speake . In a King there is a Two fold Power . A Power to command , and a Power to make his commands be obeyed . Sinne properly hath no power to command , because the kingdome of it is no way subordinated to Gods Kingdome over us , but stands up against it . And even in just and annointed kings there is no power to command any thing contrary to that Kingdome of Christ to which they are equally with other subject . But though sinne have not a just power to command the soule , yet it hath that upon which that power , where it is , is grounded , namely a kinde of Title and right over the soule . Sinne is a spirituall Death , and man by his first fall did incurre a subjection to every thing which may be called Death , so that then a man did passe into the possession of sinne ; whence that phrase spoken of before , Thou hast sold thy selfe to worke evill . Now Quod venditur transit in potestatem ementis , when a thing is sold it passeth into the possession of that to which it is sold. This is the covenant or bargaine betweene a Sinner and Hell , Man purchaseth the pleasures and wages of sinne , and sinne takes the possession of man ; possession of his nature in Originall sinne , and possession of his life in Actuall sinne . The tryall of this title of sinne , that wee may discerne whether we are under it or no , must be as other Titles are ; we must first inquire who they are , unto whose right and possession a man may belong , and then examine the Evidences which either can make for himselfe . To sinne wee know doth appertaine the primitive right of every naturall and lapsed man ( for we are by nature the Children of wrath . ) A purchase then there must come betweene , before a man can passe over into anothers right ; this purchase was made by Christ , who bought us with his blood : And the treatie in this purchase was not between Christ and sinne , but betweene him and his Father ; Thine they were and thou gavest them me , for the fall of Man could not nullifie Gods Dominion nor right unto him ▪ for when man ceased to be Gods Servant , he then began to be his Prisoner ; and though Sinne and Sathan we●… in regard of man Lords , yet they were in regard of God , but Iaylors , to keepe or part from his Prisoners at his pleasure . Besides though Christ got man by purchase yet Sinne and Sathan lost him by forfeiture ; for th●… prince of this world seizing upon Christ in whom he had ●…o right , ( for he found nothing of his owne in him ) did by that meanes forteite his former right which hee had in men of the same nature . Wee see then , all the claime that can be made is either by Christ , or Sinne ; by that strong man , or him that is stronger ; A man must have evidences for Christ , or else hee belongs unto the power of Sinne. The evidences of Christ are his Name , his Seale , and his Witnesses . His Name , a new Name , a name better then of sonnes and daughters , even Christ formed in the heart , and his Law ingraven in the inner man. As it is fabled of Ignatius , that there was found the Name of Iesus written in his heart ; so must every one of Gods House bee named by him with this new name , Of Him are all the Families in Heaven and in Earth named . The Seale of Christ is his Spirit , witnessing unto and securing our spirits that we belong unto him : For hee that hath not the Spirit of Christ the same is none of his , and by this we know that he dwelleth in us , and we in him , because hee hath given us of his Spirit . The witnesses of Christ are three , The Spirit , the Water , and Blood. The Testimonie of Adoption , Sealing the Fatherly care of God to our Soules , saying to our Soules that he is our Salvation and Inheritance . The Testimonie of Iustification , our Faith in the blood and price of Christ , and the Testimonie of Sanctification in our being cleansed from dead workes , for he came to destroy the workes of the Devill , hee came with Refiners fire and with Fullers sope , and with healing under his wings , that is ( as I conceive ) under the preaching of his Gospell , which , as the beames of the Sunne , make manifest the savor of Him in every place , and by which he commeth and goeth abroad to those that are a far off , and to those that are neere . It was the Office of Christ as well to Purifie as to Redeeme , as well to Sanctifie as to Iustifie us ; so that if a man say hee belongs to Christ , and yet bringeth not forth fruite unto God , but lives still married to his former lusts and is not cleansed from his filthinesse , hee makes God a lyer , because hee beleeveth not the Record which hee gives of his Sonne ; ( for Hee will not have either a barren or an adulterous spouse ) yea he putteth Christ to shame , as if he had undertaken more then he were able to performe : Besides , Christ being a Light , a Starre , a Sunne , never comes to the heart without selfe-manifestation , such evidence as cannot be gainesaid ; unto him belongs this royall prerogative to be himselfe the witnesse to his owne Grace . And when the Papists demaund of us How wee can bee sure that this Testimnoy of Christs Grace and Spirit is not a false witnesse and delusion of Sathan ; wee demaund of them againe , If the flesh can have this advantage to make such Objections against the unvalueable Comforts of Christs Grace , and the heart have nothing to reply ; If Christ witnesse , and no man can understand it ; If the Spirit of Christ be a Comforter , and the Divell can comfort every jot as well , and counterfeit his comforts to the quicke , and so cozen and delude a man ; what is any man the better for any such assertions of Scripture , where the Spirit is called the Spirit of Comfort , the strengthner of the inner man , and the heart said to be established by Grace ? Certainely the Comforts of the Spirit must fall to the ground , if they bring not along a proper and distinct lustre into the Soule with them . And this Ambrosiu●… Catharinus himselfe a learned Papist , and as great a scholler in the Trent Councell as any other , was bold to maintaine against the contrary opinion of Dominicus Soto in a publike declaration , unto whom Bellarmine dares not adhere , though it bee his custome to boast of their unanimitie in point of Doctrine . Besides sinne is of a quarrelling and litigious disposition , it will not easily part from that which was once its owne , but will bee ever raysing sutes , disputing , arguing , wrangling with the Conscience for its old right ; Christ came not to send peace , but a sword , perpetuall and unreconcileable combats and debates with the flesh of man. If a man hold peace with his lusts , and set not his strength and his heart against them , If they bee not in a state of rebellion , they are certainely in the throne . It is impossible for a King to rebell , because hee hath none above him ; and so as long as lust is a king it is in peace , but when Christ subdues it and takes possession of the heart , it will presently rise and rebell against his kingdome . Heere then is the triall of the Title . If a man cannot shew the evidences of a new purchase , the Spirit , the Blood , the Water , the Sonneship , the Righteousnesse , the Holynesse , Conversation , and Grace of Christ ; If he be not in armes against the remnants of lust in himselfe , but live in peace and good contentment under the vigor and life of them , that man belongs yet unto the right of sinne . For if a man be Christs , there will bee Nova regalia extremely opposite to those of sinne . A new heart for the Throne of the Spirit ; New members to bee the servants of Righteousnesse ; New Counsellors , namely the Lawes of God ; A new Panoplie , The whole armour of God ; New lawes , The law of the minde , and of the heart ; A new Iudicature , even the government of the Spirit : Thoughts , Words ▪ Actions , Conversations , All things new as the Apostle speakes . Now let us in the next place consider the power whereby sinne makes its commands to bee obeyed , wherein it is more strong and sure then a Tyrant , who ruleth against the will of his Subjects . The particulars of this strength may be thus digested . First sinne hath much strength from it selfe , and that in these regards . First , it is very wilfull , it is as it were all will. Therefore it is called in the Scripture , The will of the flesh , and the will of the Gentiles , and the will of men . And the will is the seate of strength , especially seeing the will of man , and the will of sinne or the flesh are in the Scripture phrase all one . If a man had one will and sinne another , mans will drew one way and sinnes another , peradventure his power to resist might be stronger then sinnes power to command : but when the will of sinne is in the will of man as a bias in a bowle , as a flame in smoke , as a weight or spring to an engine , as spirits in the body , to actuate and determine it to its owne way , how can a man resist the will of sinne , who hath no other then a sinfull will to resist by ? Secondly , as sinne is wilfull , so it is very passionate and lustfull , which addes wings as it were to the commands of sinne . The Apostle cals them passions , and those working passions ; when we were in the flesh , The motions of sinne did worke in our members . There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lust and passions of lust , which the Apostle cals vile lusts , and burning lusts , and affections and lusts , that is , very lustfull lusts . Lust is in the best , but these violent passions and ardencies of lust are shrewd symptomes of the raigne of sinne . To be fierce , implacable , head-strong , like the horse in the battaile , and that not upon extraordinary distemper or surprizall ( as Ionah and Asa were ) but habitually , so as on any occasion to discover it , is by the Apostle put in amongst the Characters of those that denie the Power of Godlinesse . For sinne must not hold its power where ▪ Godlinesse hath any . Thirdly , it hath Lawes and Edicts , full of wisedome and cunning , edg'd and temper'd with many encouragements and provocations to those that obey , which ( as I said before ) the Scripture cals the Wages of sinne , and pleasures of sinne , by which Balaam was enticed to curse Gods people . A Law is nothing else but a Rule or Principle of working which orders and moderates the course of a mans life ; And so sinne hath a way to carry men in , and Principles to governe men by , which Saint Paul cals Seculum the course of the world . Such as are Rules of Example , Custome , good intentions , Gods mercy taken by halses , without respect to any conditions which it brings with it , the common frail●…e of our nature , that we are All men , and that the best have their infirmities , distinctions , evasions , justifications , extenuations , partiall strictnesse in some particulars , the opus operatum , or meere doing of dueties requit'd , and many like , most of which things I have spoken of more largely heretofore upon another Scripture . Fourthly , it is full of flattery to entice and woe a man , cunning to observe all the best seasons to surprize the soule . And though enticements be base , yet they are very strong , like a gentle showre or a soft fire they sinke , and get in closer then if they should be more violent . That which is as soft as oyle in the touch , may be as sharpe as swords in the operation . And therefore as a man is said in one place to be enticed by lust , so elsewhere he is said to be driven and thrust on by lust . Take heede to your selves lest you corrupt your selves , lest thou lift up thine eyes to heaven , and when thou seest the sunne , and the moone , and the starres , shouldst be driven to worship them and serve them . The Objects themselves have no coactive or compulsory power in them ( for they worke but as Objects , which is the weakest way of working that is , for Objects ▪ a●…e never totall Agents , but onely partiall , they doe never any more then cooperate with some facultie and power unto which they are suteable ) yet such is the strength of those lusts which are apt to kindle by those Objects , that a man is said to be driven to idolatry by them . All which false prophets can doe is but morall and by way of cunning and seducement , yet such is the strength of those lusts which they flatter and worke upon by their impostures , that they are said to Thrust a man out of the way which the Lord commanded him to walke in . For as we use to say of the requests of a King , so we may of the flatteries and allurements of sinne , That they doe amount unto commands . In one word , sinne is throughly furnish'd with all sorts of Armour , both for defence and opposition , all strong holds , all reasonings and imaginations , and thoughts which can be contriv'd to secure it selfe ; and therefore no marvell if it have much strength from itselfe . Secondly , it hath much strength from Satan and the world , which are the counsellers and aides of sinne , which bring in constant supplies and provisions unto it . Therefore lusts are said to be of the World , and to bee earthly and divellish , because the world and the divell supply them with constant fuell . But lastly and principally lust hath much strength in and from us . First , because they are naturall unto us . A mans sinne is himselfe , it is call'd by the name of our a Old man. And therefore to be b carnall , and to walke as man , to live after the lusts of the flesh , and after the lusts of men are all one . To c live to sinne in one place is to d live to our selves in another . To e crucifie fleshly affections in one place , is f to mortifie our earthly members in another . To g deny ungodlinesse and worldly lusts in one place , is to h deny our selves in another . To i lay aside the sinne that doth so easily beset us in one place , is to k cast away our right eye and our right hand in another . And therefore the wayes of sinne are call'd l our owne waies , and the lusts of the flesh m our owne lusts , and being our owne , we love and cherish them . n No man ever hated his owne flesh , neither can any man by nature hate his owne lusts , unto which he is as truly said to be o married as the Church is to Christ. And this serves much to set forth the power of sin . For the love of the subject is the strength of the Soveraigne ; a king shall then certainely be obeyed , when he cōmands such things as it were difficult for him to prohibite . Secondly , lust hath from us weapons to set forward its strength , The heart a forge to contrive , and members instruments to execute , the heart a wombe to conceive , and the members midwives to bring forth lusts into act . Lastly , sinne must be very strong in us because we are by nature full of it . So the Apostle saies of naturall men that they were filled with all unrighteousuesse , and full of envie , debate , deceite , &c. and S. Peter , that they have Eyes full of Adultery , that cannot cease from sinne . Now where there is All of a strong thing that must needes be exceeding strong . If all the foure windes should meete together in their full strength , what mountaines would they not roote up by the foundation ? What a mighty rage and strength is there in the sea , onely because it is full of waters , and All water belongs unto it ? Who is able to looke upon the sunne , or endure the brightnesse of that glorious Creature , onely because it is Full of light ? the same reason is in fleshly lusts , they are very strong in us , because our nature is full of them , and because all their fulnesse is in our nature . Now this strength which is thus made up of so many ingredients , doth further appeare in the Effects of it , which are these Three , all comprised in the generall word of Obeying it in the Lusts thereof , which denotes a full & uncontroled Power in sin . First , the somenting ▪ entertaining , cherishing of lust , shaping of it , delighting in it , consenting unto it ; when a man doth joine himselfe to sin , and setle himselfe upon it , & set his heart to it , and respect it in his heart , and studie & consult it , and resolve upon it . Secondly , Executing of it , and bringing into act the suggestions of the flesh thus conceived , yeelding to the commands , drudging in the service , drawing iniquitie with cords and cartropes , resigning both heart and hand to the obedience of sin . Thirdly , Finishing it , going on without wearinesse or murmuring , without repenting or repining in the waies of Lust , running in one constant chanell , till like the waters of Iordan the soule drop into the dead lake . All these three Saint Iames hath put together to shew the gradations , and the danger of fleshly Lusts. Euery man is Tempted , when he is drawne away of his owne Lusts and enticed ; Lust when it hath Conceiued bringeth forth sinne , and sinne when it is Finished bringeth forth Death . First , there is the Suggestion , Lust draweth away and enticeth . Secondly , the Conception and formation , in the delight and consent of the will. Thirdly , the Execution , and bringing into act . Fourthly , the Consummation and accomplishment of Lust , filling vp the measure , going on vnweariedly to the last , till there is no hope , and so abusing the patience and long suffering of God unto destruction . Sinne growes till it be ripe for the slaughter ; now if men in the interim cut off their sinnes , and turne to God before the decree be sealed , before he stirre up all his wrath , and will suffer his Spirit no longer to strive , if they cōsecrate that litle time & strength they have left to Gods Service , then the kingdome of sin is pull'd downe in them . To this purpose is the Counsell of Daniel to Nebuchadnezar ; That he should breake off his sinnes by righteousnesse , and his iniquities by shewing mercie to the poore , that is , he should relinquish those sins which were most predominant in him ; his unjustice , and oppression , and tyrannie against poore men ( thus Paul preached of righteousnesse , and temperance , and judgement to come , to Felix a corrupt and lascivious Governor ) & by that meanes his tranquillitie should be lengthened , not by way of merit ( for a theefe deserves no pardon , because he gives over stealing ) but by way of mercie and favour . Hitherto I have but shewed that sin is a strong king . But this is not enough to d●…ive men to Christ , ( which is my principall scope . ) It is further required that men bee Convinc'd of being under this power of sinne . The first use then which I shall shew you may bee made of this Doctrine is for Conviction and tryall of the raigne of sinne in our selves ; for the more distinct expediting whereof I shall propose these three cases to be resolved . First whether sin may raigne in a Regenerate man so , as that this power and kingdome of sinne shall consist with the righteousnesse of Christ ? Secondly , How wicked men may be Convinc'd that sinne raignes in them , and what difference there is betweene the power of sinne in them , and in the regenerate ? Thirdly , why every sinne doth not raigne in every unregenerate man ? For the first of these , we must remember in the generall , that sinne doth then raigne when a man doth obey it in the lusts thereof , when he doth yeelde up himselfe to execute all the commands of sinne , when he is held under the power of Sathan , and of darkenesse . And for the regenerate wee must likewise note what Saint Paul , and Saint Iohn have spoken in generall of this point . Sinne shall not have dominion over you , for you are not under the Law , but under Grace , saith Saint Paul , when a man is delivered from the Obligations of the Law , he is then delivered from the strength of sinne ; ( for the strength of sinne is the Law ) And he that is borne of God sinneth not , neither can sinne , saith Saint Iohn , that is , cannot obey sinne in all the lusts and commands thereof , as a servant to sinne , from which service hee hath ceased by being borne of God ( for no man can bee Gods Sonne and sinnes servant : ) for we are to distinguish betweene doing the worke of sinne , and obeying sinne in the lusts thereof . As a man may doe divine workes , and yet not ever in obedience to God , so a man may be subject as a Captiue in this or that particular tyrannie of sinne , who is not obedient as a servant to all the governement of sinne , for that takes in the whole will , and an Adequate submission thereof to the peaceable and uncontroll'd power of sinne . Let us then inquire how farre the power of sinne may discover itselfe in the most regenerate . First , the best have flesh about them , and that flesh where ever it is worketh , and rebelleth against the Spirit of Christ , so that they cannot doe the things which they would . Secondly , this flesh is of itselfe indifferent to great sinnes as well as to small , and therefore by some strong temptation it may prevaile to carrie the Saints unto great sins , as it did David , Peter , and others . Thirdly , this fleshis as much in the will as in any other part of regenerate men , and therefore when they commit great sinnes , they may commit them with consent , delight , and willingnesse of heart ▪ Fourthly , this flesh is in their members as well as in their wills , and therefote they may actuate , and execute those wills of sinne which they have consented unto . Fifthly , we confesse that by these sinnes thus committed , the Conscience of a regenerat man is wasted and wounded , and overcome by the power of sinne , and such a particular grievous Guilt contracted , as must first bee washed away by some particular repentance , before that man can be againe qualified to take actuall possession of his inheritance , or to be admitted unto glory . In which case that of the apostle is most certaine , that the very righteous shall scarsely be saved . For wee are to note that as some things may indispose a man for the present use , or dispossesse him of the Comforts and Emoluments , which yet are not valid enough to devest him of the whole right and state in a living : so some sinnes may bee of so heavie a nature as may unqualifie a man for an actuall admittance into Heaven , or possession of glory , which yet doe not nullifie his Faith , nor extinguish his Title and interest unto it . Thus we see that sinne may in the most holy have great power ; the examples whereof are all written for our learning , to teach us what is indeede within us , how circumspectly wee should walke , how watchfull over our hearts , how stedfast in our Covenant , lest wee fall after the example of those men , and so breake our bones as David did . For one great sinne presumptuously committed , will bring either such a hardnesse of heart , as will make thee live in a wretched securitie and neglect of thy service , and peace with God ; Or such a wofull experience of his wrath and heavie displeasure against sinne , as will even bruise thy Conscience , and burne up thy bowels , and make thee goe drooping and disconsolate it may be all thy dayes . But yet , though sinne may thus farre proceede against a regenerate man , all this doth not amount to a complete raigne . Though sinne may have a victorie in the faithfull and that even over their wills , yet it hath not a kingdome , which imports a complete and universall resignation of the whole will and man to the obedience of it . It is one thing to have the whole consent of the will unto some one sinne stollen away by some particular temptation ; and another , to be whollie addicted and devoted to the waies of sinne , to have the whole heart universally married to Lust , and filled with Sathan , whereby it bringeth forth fruite unto dea●…h . Into the former of these we grant the faithfull may fall , ( and yet even in that case , the seede of God which abideth in them , though it did not operate to prevent ●…inne , will yet undoubtedly serve to supplie repentance in due time ; and though Consent went before to conceive sinne , yet it shall not follow after to allow it being committed ; but they review their sin with much hatred , and selfe-displicencie , with affliction of spirit , humiliation of heart , admiration of Gods patience and forbearance , with renewing their Covenant , with Complaints and heavie bewailings of their owne frowardnesse , with a filiall mourning for their ●…ngratitude and undutifulnesse unto God. ) But that a regenerate man should totally addict himselfe to the wayes of sin , is repugnant to the Scripture , and extremely contrarie to that Throne which Christ hath in the heart of such a man. For the second Case , how unregenerate men may bee convinc'd that sinne doth raigne in them , wee must observe that the complete raigne of sinne , denotes two things . First that strength , power , soveraigntie , and dominion of sinne , which hath beene already opened . Secondly , A peaceable , uncontroled , willing , universall subjection of all the members vnto the obedience of that King. Now to measure the unregenerate by this Adequate Rule , wee must know , that they first are of severall sorts and stampes . Some are apparantly and in conspectu hominum outragious sinners , upon whom every man that sees them , and is well acquainted with the trade and course of sinne which they live in , may without breach of Charitie passe this sentence , there goes a man who declares himselfe in the eyes of the World to bee a servant of sinne ; ( I speake not this for liberty of censuring , but for evidence and easinesse of discerning onely . ) Every man that thinkes it basenesse and below the straine of his spirit to tremble at Gods Word , to feare judgements against sinne denounced , who with a presumptuous and high hand rejects the warnings which God sends him , who in his practise and sinfull conformities makes more account of the course of the World , then of the curse of God ; of the fashions of men , then of the will of the Spirit ; of the estimation of men , then of the opinion of Christ : and such is every one that allowes himselfe in the same excesse of rage and riot , of swearing , swaggering , and uncleannesse with his divelish associates , in the name and autho●…itie of the Lord Iesus . I pronounce that man to be a servant of sinne : and if he continue sinnes servant , he shall undoubtedly have sinnes wages ; The wages of sinne is Death , even the everlasting vengeance and wrath to come ; and if hee despise that warning , the word which I have spoken shall rise against him at the last day . Others there are of a more calme , civill , composed course , men much wiser but not a dramme holyer then those before . And here mainely stickes the inquirie , and that upon Three exceptions , with which they may seeme to evade , and shift off this power of sinne . First , in those men there appeareth not so soveraigne and absolute a dominion of sinne as hath been spoken of , in as much as they seeme to live in faire externall conformitie to the truthes which they have learned . To which I answere first in generall , that there may bee a raigne of sinne where it is not perceived , and that Insensibility is a maine argument of it . For this is a certaine rule , the more tenderly and seriously any man is affected with sense and sorrow for the power of sinne , the more hee is delivered from it . The young man in the Gospell was fully perswaded that hee had kept the whole Law , and little thought that his owne possessions were his king , and that he was a vassall to his owne wealth , till Christ convinced him of a mighty raigne of covetousnesse in his heart . A ship may in the midst of a calme by reason of a great mist , and the negligence of the Marriners to sound and discover their distances from land , split it selfe against a rocke , as well as be cast vpon it by some irresistible storme : and so that man who never fathams his heart , nor searcheth how neere he may be to ruine , but goes leisurely and uniformly on in his wonted formall and pharisaicall securities , may , when he thinkes nothing of it , as likely perish under the power of sin , as he in whom the rage thereof is most apparant . As there is a great strength in a River when it runnes smoothest and without noyse , which immediately discovers it selfe when any bridge or obstacle is set up against it : so when sinne passeth with most stilnesse , and undisturbance through the heart , then is the raigne of it as strong as ever , and upon any spirituall and searching opposition will declare it selfe . The Pharises were rigid , demure , saint-like men , while their hypocrisie was let alone to runne calmely and without noyse ; but when Christ by his spirituall expositions of the Law , his Heavenly conversation , his penetrating and convincing Sermons , had stopt the current , and disquieted them in their course , wee finde their malice swell into the very sinne against the holy Ghost . It is the light of the Sunne which maketh day when it selfe lies shut under a cloud and is not seene ; so in every naturall man there is a power and prevalencie of sinne , which yet may lie undiscovered under some generall moralities . Thus as the Serpent in the fable had a true sting while it lay in the snow , though it shewed not it selfe but at the fire : so there may be a regall power in sinne , when upon externall reasons it may for a time dissemble it selfe . Ahab and Ieroboams wife were as truely Princes in their disguise , as in their robes ; and a Sow as truely a Swine when washed in a spring of water , as when wallowing in a sinke of dirt . The heart of man is like a beast , that hath much filth and garbage shut up under a faire skinne , till the Word like a sacrificing sword slit open , and as it were unridge the Conscience to discover it . All the wayes of man , saith Salomon , are cleane in his owne eyes , but the Lord weigheth the spirits : He is a discoverer of the secrets , and in●…rals of every action . For the more pa●…ticular opening of this point it will be needefull to answere some few questions touching the raigne of some particular sinnes which haply are seldome so thought of . And the first is Touching smallsinnes whether they may be said to be raigning sinnes ? unto which I answere , That it is not the greatnesse but the power of sin which makes it a king . We know there are reguli as well as reges , kings of Cities and narrow territories , as well as Emperours over vast provinces . Nay many times a sinne may be great in Abstracto , as the fact is measured by the Law , and yet in Concreto , by Circumstances , it may not be a raigning sinne in the person committing it : and on the contrary a small sinne in the nature of the fact , may be a raigning sinne in the commission ; as in a Corporation a man not halfe as rich as another may bee the chiefe magistrate , and another of a farre greater estate may bee an underling in regard of Governement . As a small stone throwne with a strong arme will doe more hurt then another farre greater if but gently laid on , or sent forth with a fainter impression : so a small sinne , committed with a high hand , with more security , presumption , and customarinesse , then others , will more waste the conscience then farre greater out of infirmitie or sudden surprizall . As wee see drops frequently falling will eare into a stone , and make it hollower then some few farre heavier strokes could have done , or as water powred into a Sieve with many small holes , or into a bottomlesse vessell , is equally cast away ; A Ship may as well perish upon sands as rockes . Dayly small expences vpon lesser vanities , may in time eate out a good estate , if there be never any accompts taken , nor proportion observ'd , nor provision made to bring in as well as to expend : so a man , otherwise very specious , may by a course of more civill and moderate sinnes runne into ruine . The second Question is , Whether privy and secret sins which never breake forth into light may raigne . To which I answere , That of all other sinnes , those which are secret have the chiefest rule , such as are privy pride , hypocrisie , selfe-justification , rebellion , malitious projects against the Word and worship of God , &c. The Prophet compares wicked mens hearts to an Oven , Hos. 7. 6 , 7. As an Oven is hottest when it is stopp'd that no blast may breake forth : so the heart is oftentimes most sinfull , when most reserv'd . a It was a great part of the state and pride of the Persian kings , that they were seldome seene by their subjects in publicke ; and the kingdome of China at this day is very vast and potent , though it communicate but litle with other people : so those lodging thoughts , as the Prophet cals them , which lie stifled within , may be most powerfull , when they are least discover'd . First , Because they are ever in the throne ( for the heart is the throne of sinne ) and every thing hath most of it selfe , and is least mi●…ed and alter'd where it first riseth . Secondly , because they are in the heart as a stone in the Center , freest from opposition and disturbance , which , breaking forth into act , they might be likely to meete withall . And this may bee one of the depths and projects of Sathan against the soule of a man , to let him live in some faire and plausible conformitie for the outward conversation , that so his rule in the heart may be the more quiet both from clamours of conscience , and from cure of the Word . The third Question is , Whether sinnes of ignorance may be raigning sinnes ? To which I answere , That it is not mens knowledge of a king which makes him a king , but his owne power . Saul was a king when the witch knew not of it . For as those multitudes of imperceptible stars in the milkie way doe yet all contribute to that generall confused light which wee there see : so the undiscern●…d power of unknowne sinnes doe adde much to the great kingdome which sinne hath in the hearts of men . A letter written in an unknowne language , or in darke and invisible Characters , is yet as truely a letter as that which is most intelligible and distinct ; so though men make a shift to fill their consciences with darke and unlegible sinnes , yet there they are as truely as if they were written in capitall Characters . Saint Pauls persecution was a sinne of Ignorance , that was the only thing which left roome for the mercy of God , so he faith of himselfe , I obtained mercy because I did it ignorantly , through unbeliefe . Which words we are not to understand causally , or by way of externall motive to Gods mercy , as if Saint Pauls ignorance and unbeliefe had been any positive and objective reason why God shewed him mercy , but only thus , I was so grievous a persecutor of the Church of Christ , that had it not beene for my ignorance onely , I had beene a subject uncapable of mercy . If I had knowne Christs spirit , and beene so conuinc'd as the Scribes a and Pharises , to whom hee used to preach , were , and should notwithstanding that conviction have set my selfe with that crueltie and rage against him as I did , there would have beene no roome for mercy left , my sinne would have beene not onely against the members , but against the Spirit of Christ , and so an unpardonable sinne . His persecution then was a sinne of ignorance , and yet we may know what a raigning sinne it was by the description of it , That he made havocke of the Church , and haled men and women into prison . And indeed Ignorance doth promote the kingdome of sinne , as a thiese with a vizard or disguise will be more bold in his outrages , then with open face . For sinne cannot be reproved , nor repented of , till some way or other it be made knowne . All things that are reproved are made manifest by the light . The fourth Question is , Whether naturall concupiscence may be esteemed a raigning sinne ? To which I answere , That as a childe may be borne a king , and be crowned in his cradle ; so sinne in the wombe may raigne . And indeed Concupiscence is of all other the sinning sinne , and most exceeding sinfull . So that as there is virtually and radically more water in a fountaine though it seeme very narrow , then in the streames which flow from it , though farre wider , because though the streames should all dry up , yet there is enough in the fountaine to supply all againe : so the sinne of nature hath indeed more fundamentall foul●…nesse in it , then the actuall sinnes which arise from it , as being the adulterous wombe which is ever of it selfe prostituted to the injections of any diabolicall or worldly temptations , and greedy to claspe , cherish and organize the seeds of any sinne . So that properly the raigne of sinne is founded in Lust ; for they are ou●… lusts which are to be satisfied in any sinfull obedience ; All the subsidies , succours , contributions which are brought in are spent upon Lust ; and therefore not to mourne for and bewaile this naturall concupiscence , as David and Paul did , is a manifest signe of the raigne of lust . For there is no medium , if sin , which cannot be avoided ▪ be not lamented neither , it is undoubtedly obeyed . The last Question is , Whether sinnes of omission may be esteemed raigning sinnes ? To which I answere , That the wicked in Scripture are Character'd by such kinde of sinnes , Powre out thy vengeance upon the heathen that know thee not , and upon the families that call not upon thy name . The wicked through the pride of his heart will not seeke after God , God is not in all his thoughts . There is no truth , nor mercy , nor knowledge of God in the land . I was an hungred , and you gave me no meate ; thirsty , and you gave me no drinke ; a stranger , and you tooke me not in , &c. As in matters of governement , a Princes negative voyce whereby he hinders the doing of a thing , is oftentimes as great an argument of his royalty , as his positive commands to have a thing done ( nay a Prince hath power to command that to be done , which he hath no power to prohibite ; as Iosias commanded the people to serve the Lord : ) So in sinne , the power which it hath to dead and take off the heart from Christian duties , from Communion with God , from knowledge of his will , from delight in his word , from mutuall Edification , from a constant and spirituall watch over our thoughts and wayes , and the like , is a notorious fruit of the raigne of sinne . So then as he said of the Romane Senate , that it was an assembly of kings , so we may say of sinfull lusts in the heart , That they are indeed a Throng and a people of kings . The second Exception where with the more moderate sort of unregenerate men seeme to shift off from themselves the charge of being subject to the raigne of sinne , is , that sinne hath not over them an universall dominion , in as much as they abhorre many sinnes , and doe many things which the rule requires . All these things , saith the young man in the Gospell , have I done from my youth . And Hazael to the Prophet , Is thy servant a dog , to rip up women and dash infants to pi●…ces ? He seemed at that time to abhorre so dete●…able facts as the Prophet foretold . Come , saith I●…hu , and see my zeale for the Lord of hoasts . Ahab humbled himselfe , Herod heard Ioh●… gladly , and did many things , the foolish virgins , and apostate ; abstained from many pollutions of the world ; and from such abstinencies and performances as these men seeme invincibly to conclude that they are not under an universall raigne of sinne . For clearing this Exception we must know that there are other causes besides the power and kingdome of the spirit of Christ , which may worke a partiall abstinence in some sins , and conformitie in some duties . First , the Power of a generall restraining Grace , which I suppose is meant in Gods with-holding Abimelech from touching Sarah . As there are generall Gifts of the Spirit in regard of illumination , so likewise in order to conversation and practice . It is said that Christ beholding the young man , Loved him , and that even when he was under the raigne of Covetousnesse . He had nothing from himselfe worthy of love , therefore something , though more generall , it was which the spirit had wrought in him . Suppose we his ingenuitie , moralitie , care of Salvation , or the like . As Abraham gave portions to Ishmael , but the inheritance to Isaac : so doth the Lord on the children of the flesh and of the bond woman bestow common gifts , but the Inheritance and Adoption is for the Saints , his choisest Iewels are for the Kings Daughter . There is great difference betwixt Restraining and Renewing Grace ; the one onely charmes and chaines up sinne , the other crucifies and weakens it , whereby the vigor of it is not withheld onely , but abated : the one turnes the motions and streame of the heart to another channell , the other keepes it in bounds onely , though still it runne its naturall course ; the one is contrarie to the Raigne , the other onely to the Rage of sinne . And now these graces being so differing , needs must the abstaining from sinnes , or amendment of life according as it riseth from one or other , be likewise exceeding different . First , that which riseth from Renewing Grace is Internall in the disposition and frame of the heart , the law and the spirit are put in there to purifie the Fountaine ; whereas the other is but externall in the course of the life , without any inward and secret care to governe the thoughts , to moderate the passions , to suppresse the motions and risings of lust , to cleanse the conscience from dead workes , to banish privie pride , speculative uncleannesse , vaine , emptie , impertinent , unprofitable desires out of the heart . The Law is Spirituall , and therefore it is not a conformity to the letter barely , but to the Spiritualnesse of the Law , which makes our actions to be right before God. Thy Law is pure , saith David , therefore thy Servant loveth it . And this spiritualnesse of obedience is discerned by the Inwardnesse of it , when all other respects being removed , a man can be Holy there where there is no eye to see , no object to move him , none but onely hee and the Law together . When a man can be as much grieved with the sinfulnesse of his thoughts , with the disproportion which he findes betweene the Law and his innerman , as with those evils which being more exposed to the view of the World , have an accidentall restraint from men , whose ill opinious we are loth to provoke ; when from the Spirituall and sincere obedience of the hart doth issue forth an universall Holinesse like lines from a center unto the whole circumference of our lives , without any mercenary or reserv'd respects wherein men oftentimes in steade of the Lord , make their owne passions and affections , their ends or their feares their God. Secondly , that which riseth from Renewing grace is equall and a uniforme to all the Law , It esteemeth all Gods precepts concerning al things to be right , & it hateth euery false way . Whereas the other is onely in some b particulars , reseruing some exceptions from the generall rule , and framing to it selfe a latitude of holinesse , beyond which in their conceits is nothing of realitie , but onely the fictions and chimaeraes , the more abstract notions and singularities of a few men whose end is not to serve God , but to be unlike their neighbours . I deny not but that as oftentimes it falleth out in ill affected bodies , that some one part may be more disordered and disabled for seruice then others , because ill humors being by the rest rejected doe at last settle in that which 〈◊〉 ●…aturally weakest : so in Christians likewise , partly by the temper of their persons , partly by the condition of their liues and callings , partly by the pertinacious and more intimate adherence of some close corruption , partly by the company and examples of men amongst whom they liue , partly by the different administration of the spirit of grace , who in the same men bloweth how and where he listeth , it may come to passe that this uniformitie may bee blemished , and some actions be more corrupt , and some sinnes more predominant and untamed in them then others . Yet still I say Renewing Grace doth in some measure subdue all , and , at least , frame the heart to a vigilancie ouer those gaps which lie most naked , and to a tendernes to bewaile the incursions of sin which are by them occasioned . Thirdly , that which riseth from Renewing Grace is constant , growes more in old age , hath life in more abundance , proceedeth from a heart purged and prepared to bring forth more fruite , where as the other growes faint , and withers ; an hypocrite will not pray alwaies , a torrent will one time or other dry vp and putrifie . Water will mooue vpward by art till it be gotten levell to the spring where it first did rise , and then it will returne to its nature againe . So the corrupt hearts of naturall men , how euer they may fashion them to a shew of holinesse so farre forth as will 〈◊〉 even to those ends and designes for which they assum'd it , yet let them once goe past that , and their falling downe will make it appeare , that what ever motions they had screwed up themselves unto , yet still in their hearts they did bend another way , and did indeed resist the power of that grace , whose countenance they affected . Euen as Scipio and Annibal at Scyphax his table did complement , and discourse , and entertaine one another with much semblance of affection , whereas other occasions in the field occurring made it appeare that euen at that time their hearts were full of reuenge and hostility . Lastly , that which riseth from Renewing Grace is with a delight ▪ and much complacencie , because it is naturall to a right spirit ; it desires nothing more then to haue the law of the flesh quite consum'd , whereas the other hath paine and disquietnesse at the bridle which holds it in ; and therefore takes all advantages it can to breake loose againe . For while naturall men are tampering about spirituall things , they are out of their element , it is as offensiue to them as aire is to a fish , or water to a man. Men may peradventure to coole and clense themselves , step a while into the water , but no man can make it his habitation ; a fish may friske into the aite to refresh himselfe , but he returnes to his owne element : wicked men may for varietie sake , or to pacifie the grumblings of an unquiet conscience looke sometimes into Gods law ; but they can never suffer the word to dwell in them , they are doing a worke against nature , and therefore no marvell if they finde no pleasure in it : nay they b doe in their hearts wish that there were no such law at all to restraine their corrupt desires , that there were no such records extant to be produced against them at the last ; and as soone as any occasions call them unto sensuall and sinfull delights , they c steal●… away the law from their owne consciences , they suppresse and imprison the truth in unrighteousnesse , they shut their eyes by a d voluntary and affected ignorance , that they may more securely , and without checke or perturbation resigne themselves to their owne waies . Secondly , a deepe , desperate , hypocriticall affectation of the credit of Christianitie , and of the repute and name of holinesse , like that of Iehu , Come ●…ce my zeale for the Lord of Hoasts . And this is so farre from pulling downe the raigne of sinne , that it mightily strengthens it , and is a sore provocation of Gods jealousie and revenge . The Prophet compares hypocrites to a e dece●…tfull Bow , which though it seeme to direct the arrow in an even line upon the marke , yet the unfaithfulnesse thereof carries it at last into a crooked and contrarie way . And a little after , we finde the similitude verified : f Israel shall crie unto me , my God we know thee . Here seemes a direct ayme at God , a true profession of faith and interest in the covenant ; but obserue presently the deceitfulnesse of the Bow , Israel hath cast off the thing that is good , though he be well contented to beare my name , yet he cannot endure to beare my yoke ; though he be well pleased with the priviledges of my people , yet he cannot away with the tribute and obedience of my people , and therefore God rejects both him and his halfe services , The enemie shall pursue him . They haue sowed the winde , and they shall reape the whirle winde , saith the Lord in the same Prophet . My people are like a husbandman going over plowed lands , and casting abroad his hands as if he were sowing seed , but the truth is there is nothing in his hand at all but winde , nothing but vaine semblances and pretences , the profession of a leedsman , but the hand of a sluggard ; and now marke what an Harvest this man shall have : That which a man soweth , that also shall he reape , he sowed the wi●…de , and he shall imh●…rit the wind●… as Salomon speakes . Yet you may observe that there is some diff●…rence ; As in Harvest ordinarily there is an increase , hee that sowes a Pecke , may haply reape a Qua●…ter ; so the hypocrite here sowes winde , but he reapes a whirle winde ; he sowed vanitie , but he shall reape furie ( for the furie of the Lord is compar'd to a whirle winde . ) God will not be honored with a lie : shall a man lie for God ? This argument the Apostle useth to proove the Resurrection , because , else , saith he , we are found false witnesses of God , and God doth not stand in neede of false witnesses to justifie his power or glory . Why takest t●…ou my Word into thy mouth , seeing thou hatest to be reformed ? We reade , that in one of the States of Greece , if a scandalous man had lighted upon any wholsome counsell for the honor and advantage of the countrie , yet the Common-weale rejected it as from him , and would not be beholden to an infamous & branded person : And surely Almighty God can as little endure to be honored by wicked men , or to have his Name and Truth by them usurped in a false profession . When the Divell , who useth to ▪ bee the father of lies , would needes confesse the Truth of Christ , I know who thou art , even Iesus the Sonne of the Living God ; we finde our Saviour as well rebuking him for his confession , as at other times for his Temptations . Because when the Divell speakes a lie , he speakes De suo , he doth that which becomes him ; but when he speakes the Truth and Glorifies God , hee doth that which is improper for his place and station ( for who shall praise thee in the pit ? ) Hee speakes then De alieno , of that which is none of his owne , and then he is not a lyer onely by professing that which he hates , but a theefe too . And surely when men take upon them the Name of Christ , and a shew of religion , and yet deny the power thereof they are not only liers in professing a false love , but theeves too , in usurping an interest in Christ which indeede they have not ; and are like to have no happier successe with God ( who cannot be mocked ) then false pretenders have with men ; who under assumed titles of princes deceased , have laid claime to kingdomes . God will deale with such men as we teade that Tiberius dealt with a base pretender to a Crowne , when after long examination hee could not catch the impostor tripping in his tale , at last he consulted with the habite and shape of his body , and finding there not the delicacie and softnesse of a Prince , but the brawinnesse and servile fashion of a Mechanick , he startled the man with so unexpected a triall , and so wrung from him a confession of the Truth . And surely just so will God deale with such men as usurpe a claime unto his Kingdome , and prevaricate with his Name ; he will not take them on their owne words , or empty professions , but examine their hands ; If hee finde them hardned in the service of sinne , hee will then stop their mouth with their owne hand , and make themselves the argument of their owne conviction . Thirdly , the Power of pious and vertuous education ; for many men have their manners as the Colliar had his faith , meerely by tradition , and upon credit from their forefathers . So saint Paul before his Conversion liv'd as touching the Law unblameably in his owne esteeme , because he had beene a Pharisce of the Pharisees . Many times we may observe amongst men ▪ that contrarieti●… of affections proceede from causes homogeneall and uniforme , and that the same temper and disposition of minde will serve to produce effects in apparance contrary . When two men contend with much violence to maintaine two different opinions , it may easily bee discerned by a judicious stander by , that it is the same love of victory , the same contentious constitution of Spirit which did foster those extreme discourses , and many times men would not be at such distance in tenents , if they did not too much concurre in the pride and vaine glory of an opinionative minde . And surely so is it in matters of religion and practise , many times courses extremely opposite are embrac'd out of the selfe same uniforme frame and temper of spirit ; a humor pertinaciously to adhere to the wayes which a man hath beene bred in , may upon contrary educations produce contrary effects , and yet the principall reason bee the same , as it is the same vigor and vertue of the earth which from different seedes put into it produceth different fruites . So then a man may abstaine from many evils , and doe many good things meerely out of respect to their breeding , out of a native ingenuitie , and faire opinion of their fathers pietie , without any such experimentall and convincing evidence of the truth , or Spirituall and Holy love of the goodnesse , by which the true members of Christ are moved unto the same observances . Fourthly , the Legall and Affrighting Power which is in the Word , when it is set on by a skilfull master of the assemblies . For though nothing but the Evangelicall vertue of the Word begets true and spirituall obedience , yet outward conformitie may be fashioned by the terror of it . As nothing but vitall , seminall , and fleshly principles can organize a living and true man ; yet the strokes and violence of hammers , and other instruments being moderated by the hand of a cunning worker can fashion the shape of a man in a dead stone . As Ahab was humbled by the Word in some degree , when yet he was not converted by it . Fifthly , the power of a naturall illightned Conscience , either a wakened by some heavie affliction , or affrighted with the feare of Iudgement , or , at best , assisted with a temper of generousnesse and ingenuitie , a certaine noblenesse of disposition which can by no meanes endure to be condemned by its owne witnesse , nor to adventure on courses which doe directly the wart the practicall principles to which they subscribe . For ( as I observed before ) many men who will not do good Obedientially , with faith in the Power , with submission to the Will , with aime at the Glory of him that commands it , will yet doe it Rationally out of the conviction and evidence of their owne principles . And this the Apostle cals a doing by Nature the things contained in the Law , and a being a Law to a mans selfe . Now though this may carry a man farre , yet it cannot pull downe the kingdome of sinne in him , for these reasons . First , it doth not subdue All sinne , All filthinesse of the flesh and spirit , and so perfect ●…olynesse in the feare of God. Drive a swine out of one dirty way , and he will presently into another , because it was not his disposition but his feare which turned him aside . Where there are many of a royall race , though hundreds be destroyed , yet if any one that can prove his descent do remaine alive , the title and soveraigntie runnes into him ( as wee see in the slaughter which Athaliah made ) so in sinne , if any one bee left to exercise power over the Conscience without controle , the kingdome over a mans soule belongs unto that sinne . Secondly , though it were possible ( which yet cannot be supposed ) for a Naturall conscience to restraine and kill all the children of sinne , yet it cannot rippe up nor make barren the wombe of sinne , that is , Lust and Concupiscence , in which the raigne of sinne is sounded : Nature cannot discover , much lesse can it bewaile or subdue it . As long as there is a Divell to cast in the seedes of temptations , and lusts to cherish , forme , quicken , ripen them , impossible it is but sinne must have an of-spring to raigne over the soule of man. Thirdly , all the Proficiencies of Nature cannot make a mans indeavours good before God ; though they may serve to excuse a man to himselfe , yet not unto God. If one beare holy flesh in the skirt of his garment , and with his skirt doth touch fl●…sh shall it be uncleane , saith the Lord in the Prophet ? and the Priest answered no. But if one who is uncleane by a dead body touch any of these , shall it be uncleane ? and the Priest answered , it shall be uncleane . So is this people , and so is this nation before mee , saith the Lord , and so are all the workes of their hands before me , they are uncleane . They thinke because they are the seed of Abraham , and dwell in the land of promise , and have my worship , and oracles , and sacrifices , not in their hearts , but only in their lips and hands , which are but the skirts of the soule , that therefore doubtlesse they are cleane ; but whatever they are before themselves , in their owne eyes and estimation , yet before me neither the priviledge of their persons , Abrahams seede , nor the priviledge of their nation , the land of promise , nor the priviledge of their meere outward obedience , the workes of their hands , nor the priviledge of their ceremonies and worship , that which they offer before me , can doe them any good , but they , and all they doe is uncleane in my sight . Offerings and sacrifices in themselves were holy things , but yet unto them saith the Lord , to a revolting and disobedient people , they shall be as the bread of mourners , that is uncleane , and the Prophet ▪ elsewhere intimate the reason , I hate , I despise your feast dayis , I will not smell in your solemne assemblies , though yee offer me your meate offerings I will not accept them , neither will I regard the peace offerings of your fat beasts . Your burnt offerings arae not acceptable , nor your sacrifices sweete unto me . Though the things done be by institution Gods ▪ yet the evill performance of them makes them Ours , that is ▪ sinfull and uncleane . Mercie it selfe without Faith , which ought to be the roote of all obedience , is a sinfull mercy ; mercy in the thing , but sinne to the man. Sixthly , the sway and bias of selfe-love , and particular ends . When a mans disposition lookes one way , and his ends carry him another , that motion is ever a sinfull motion , because though it be sutable in outward conformity to the Rule , yet it is a Dead motion like that of puppets or manimate bodies , which have no principle of motion in themselves , but are carried about by the spring or weight which hangs unto them ( for a mans ends are but his weights ) and so the Obedience which comes from them is but a Dead obedience , which the Apostle makes the attribute of sinfull workes , and Saint Iames of a diabolicall saith . The act of Iehu in rooting out the house of Ahab , and the Priests of Baal was a right zealous action in it selfe , and by God commanded , but it was a meere murther as it was by Iehu executed , because hee intended not the extirpation of idolatry , but onely the erecting and establishing of his owne throne . To preach the Word is in it selfe a most excellent worke , yet to some there is a Reward for it , to others onely a Dispensation , as the Apostle distinguisheth , and he gives us as there , so else where , the reasons of it , drawne from the severall ends of men , some preach Christ out of envie , and others out of good will. To give good counsell , for the prevention of approching danger is a worke of a noble and charitable disposition as we see in Ionathan towards David ; but in Amaziah the priest of Bethel , who disswaded Amos from preaching at the Court , because of the kings displeasure , and the evill consequences which might thereupon ensue ( of all which himselfe was the principall if not sole author ) this was but a poore curtesie , for it was not out of love to the Prophet , but onely to bee ridde of his preaching . To seeke God , to returne , to enquire early after him , to remember him as a Rocke and Redeemer are in themselves choice and excellent services ; but not to doe all this out of a straight and stedfast heart , but out of feare onely of Gods sword , not to doe it because God commands them , but because he slayes them ; this end makes all but lying and flatterie , like the promises of a boy under the rod. To feare God is the conclusion of that matter , and the whole dutie of man ; but not to feare the Lord and his Goodnesse , but to feare the Lord and his Lions ( as the Samaritans did ) this is indeede not to feare the Lord at all . Lastly the very Antipathie of sinnes must necessarily keepe a man from many . For there are some sinnes so dissident and various , that they cannot consist together in the practice of them . Though the same Roote of originall corruption will serue for both , yet the exercises of them are incompatible : As the same roote will convey sap to several boughes , which shall beare fruits so different as could not grow out of the same branch . The Apostle gives a distinction of spirituall and fleshly filthinesse betweene many of which there is as great an opposition as betweene flesh and spirit . Ambition , pride , hypocrisie , formality , are spirituall sins ; drunkennesse , uncleannesse , publike , sordid , notorious intemperance are fleshly sinnes ; and these two sorts cannot ordinarily stand together , for the latter will speedily blast the projects , disappoint the expectations , wash of the dawbe and varnish which a man with much cunning and paines had put on . Pilat and Herod did hate one another , and this one would haue thought should haue advantaged Christ against the particular malice of either of them against him ( as in a case something paralell it did Saint ' Paul when the Pharises and Sadduces were divided ) but their malice against Christ being not so well able to wreake it selfe on him during their owne distances , was a meanes to procure a reconciliation more mischievous then their malice . Ephraim against Manasseh , and Manasseh against Ephraim , but both against Iuda , one sinne was put out to make the more roome for another . Many men have some master sinne , which checks and abates the rest . a The ancient Romans were restrain'd from Intemperance , Iniustice , violence by an extreame affection of glorie and an universall soveraigntie . As b many times men cure heates with heates , and one flux of blood with another ; so some sins though not cur'd are yet forborne upon the predominancy of others . The Pharises hated Christ , and feared the people , and many times this feare restrain'd the manifestatiō & executiō of the other . The Third and last Exception is this . Vnregenetate men of a more calme and civill temper may conceive themselves delivered from the raigne of sinne , because they have many conflictes with it , and reluctancies against it , and so afford not such a plenarie and resolved Obedience to it as so absolute a power requireth . To this I answere , That this is no more sufficient to conclude an overthrow of the raigne of sinne , then the sudden mutinie of Cesars souldiers , which hee easily queiled with one brave word , could conclude the nullifying of his government . For when we mention uncontrolednesse as an argument of sins Raigne , we meane not that a bare naturall Conviction ( which the Apostle cals an Accusation ) which imports a former yeelding to the lust , and no more ; but that a spirituall expostulation with a mans owne heart , ioyned with true repentance , and a sound and serious Lusting against the desires and commands of the flesh , are the things which subdue the raigne of sinne . The whole state then of this point touching the Roialtie of si●…ne will be fully opened , when we shall have distinctly unfolded the Differences betweene these Two Conflicts with sinne , the Conflict of a naturall Accusing Conscience , and the Conflict of a spirituall , Mourning and Repenting Conscience . First they Differ in the Principles whence they proceede . The one proceeds from a spirit of feare and bondage , the other from a spirit of love and delight . An unregenerate man considers the state of sinne as a kingdome , and so he loves the services of it ▪ and yet he Considers it as Regnum sub graviore regno . as a kingdome subiect to the scrutinies and enquiries of a higher kingdome , and so he feares it , because the Guilt thereof , and day of accompts affrights him so that this Conflict●…iseth ●…iseth out of the Compulsion of his Iudgement , not out of the propension of his will ; not from a desire to be Holy , but onely to be safe and quiet ; he abhorreth the thoughts of God and his Iustice ; whereas the faithfull hate sinne with relation to the purity and righteousnesse of God , desire to walke in all well pleasing towards him , hunger after his grace , are affected with indignation , selfe-displicencie , and revenge against themselves for sin , mourne under their corruptions , bewaile the frowardnesse of their slipperie and revolting hearrs , set a watch and spirituall iudicature over them , crie out for strength to resist their lusts , and prayse God for any grace , power , discipline , severitie which he shewes against them . In one word , a naturall conscience doth onely shew the danger of sinne , and so makes a man feare it ; but a Spirituall conscience shewes the Pollution of sinne , the extreme contrarietic which it beares to the love of our heart , the rule of our life , the Law of God , and so makes a man hate it , as a thing contrary not only to his happinesse , but to his nature , of which he hath newly beene made partaker . A dogge will be brought by discipline to for beare those things which his nature most delights in , not because his ravine is changed into a better temper , but the following paines makes him abstaine from the present baite : so the conflict of the faithfull is with the unholynesse of sinne , but the conflict of other men is onely with the Guilt and other sensuall incommodities of sinne . And though that may make a man forbeare and returne , yet not unto the Lord : They have not cryed unto me , saith the Lord , with their heart , when they howled upon their beds . Their prayers were not cries , but howlings , brutish and meere sensuall complaints , because they proceeded not from their hearts , from any inward and sincere affection , but onely from feare of that hand whith was able to cast them upon their beds . As a sicke man eates meat , not for love of it , which he takes with much reluctancie and disrellish , but for feare of death which makes him force himselfe ( a. Saul said to Samuel ) against his will , whereas a heal●…y man eates the same meate with hunger and delight : so a naturall ▪ conscience constraines a man to doe some things which his heart never goes along with , onely to avoide the paine which the contrary guilt infers . In a Tempest the marriners will cast out all their wares , not out of any hatred to the things ( for they throw over their very hearts into the Sea with them ) but because the safety of their lives , and preservation of their goods will not stand together ; not sub intuitu mali , sed min●…ris boni , not under the apprehension of any evill in the things , but onely as a lesser good which will not consist with the greater ; and therefore they never throw them over but in a Tempest : whereas at all other times they labour at the pumpe to exonerate the ship of the water which settles at the bottome , not onely for the danger , but stinch and noysomnesse of it too . Thus a Naturall conscience throwes away sinne as wares , and therefore never forbeares it but in a Tempest of wrath , and sense of the curse and quickly returnes to it againe ; but a spirituall conscience throwes out sinne as corrupt and stinking water , and therefore is uniformely disaffected to it , and alwayes laboureth to be delivered from it . A scullion or colliar will not dare handle a coale when it is full of fire , which yet at other times is their common use ; wheras a man of a more cleanly education , as he will not then , because of the fire , so not at any time , because of the foulnesse : so here a Naturall conscience for forbeares sinne somtimes , when the guilt and curse of it doth more appeare , which yet at other times it makes no seruple of ; but a Spirituall conscience abstaines alwayes , because of the basenesse and pollution of it . The one feares sinne , because it hath fite in it to burne ; the other hates sinne , because it hath filth in it to pollute the Soule . Secondly , these conflicts differ in their seates and stations . The naturall Conflict is in severall faculties , as between the understanding and the will , or the will and the affections , and so doth not argue any universall renovation , but rather a rupture and schisme , a confusion and disorder in the soule : But a spirituall conflict is in the same facultie , will against will , affection against affection , heart against heart , because sinne dwels still in our mortall body ; Neither doe the spirit and the flesh enter into covenant to share and divide the man , and so to reside asunder in severall faculties , and not molest one anothers governement ; there can be no agreement betweene the strong man and him that is stronger , Christ will hold no treatie with Beliall ; he is able to save to the uttermost , and therefore is never put to make compositions with his enemie ; he will not disparage the power of his owne Grace so much as to entertaine a parlie with the flesh . So then they fight not from severall forts onely , but are ●…ver struggling like Esau and Iacob in the same wombe . They are contrary to one another , saith the Apostle , and contraries meete in the same subject before they exercise hostility against one another . Flesh and spirit are in a man as light and darkenesse in the dawning of the day , as heate and cold in warme water , not severed in distinct parts , but universally interweav'd and coexistent in all . There is the same proportion in the naturall and spirituall conflict with sinne , as in the change of motion in a bowle . A Bowle may be two wayes alter'd from that motion which the impressed violence from the ar●…e did direct it to ▪ sometimes by an externall cause , a b●…ke meeting and turning the course ▪ ever by an internall , the sway and corrective of the Bias , which accompanies and slackens the impressed violence throughout all the motion . So is it in the turning of a man from sinne ; A naturall man goes on with a full consent of heart , no bias in the will or affections to moderate or abate the violence ; only sometimes by chance he meetes with a convicted judgement , or with a naturall conscience , which like a banke turnes the motion , or disappoints the heart in the whole pleasure of that sinne ; but in another , where haplie he meetes with no such obstacle , he runnes his full and direct course . But now a spirituall man hath a Bias and Corrective of Grace in the same facultie where sin is , which doth much remit the violence , and at length turne the course of it . And this holdes in every sin , because the Corrective is not casuall , or with respect onely to this or that particular , but is firmely fix'd in the parts themselves on which the impressions of sinne are made . Thirdly , they differ in the manner or qualities of the conflict . For first , a naturall conflict hath ever Treacherie mixed with it , but a Spirituall conflict is faithfull and sound throughout ; and that appeares thus . A Spirituall heart doth ever ground its fight out of the Word , labors much to acquaint it selfe with that , because there it shall have a more distinct view of the enemy , of his armies , holdes , supplies , traines , weapons , strategems . For a spirituall heart sets it selfe seriously to fight against every method , deceite , armor of lust , as well against the pleasures , as the guilt of sinne . But a naturall heart hath a secret treacherie and intelligence with the enemy , and therefore hates the light , and is willingly ignorant of the forces of sinne , that it may have that to alledge for not making opposition . There is in every naturall man in sinning a disposition very suteable to that of Vitellius , who used no other defences against the ruine which approached him , but onely to keepe out the memory and report of it with fortifications of mirth and sottishnesse , that so he might be deliver'd from the paines of preserving himselfe . Thus the naturall conscience finding the warre against sinne to be irkesome , that it may bee deliver'd from so troublesome a businesse , labours rather to stifle the notions , to suppresse and hold under the truth in unrighteousnesse , to strive , resist , dispute with the spirit , to be gladly gull'd and darkened with the deceites of sinne , then to live all its time in unpreventable and unfinishable contentions . Secondly , a naturall conflict is ever particular , and a spirituall universall against All sin , because it proceedeth from hatred which is ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Philosopher speakes , against the whole kinde of a thing . A naturall man may be angry with sinne , as a man with his wife or friend , for some present vexation and disquietnesse which it brings , and yet not hate it , for that reacheth to the very not being of a thing . And for a naturall man to have his lusts so overcome as not at all to be , would doubtlesse be unto him as painefull , as mutilation or dismembring to the naturall bodie ; and therefore if it were put to his choice in such termes as might distinctly set forth the painefulnesse and contrarietie of it to his present nature , he would undoubtedly refuse it , because he should be destitute of a principle to live and move by : and every thing naturally desires rather to move by a principle of its owne , then by violent and forraigne impressions , such as are those by which naturall men are moved to the wayes of God. And therefore the naturall conscience doth ever beare with some sinnes , if they be small , unknowne , secret , or the like , and hearkens not after them . But the spirit holdes peace with no sin , fights against the least , the remotest , those which are out of sight . Paul against the sproutings and rebellions of naturall Concupiscence , David against his secret sinnes , as Israel against Iericho and Ai and those other cities of Canaan ; it suffers no Accursed thing to be refer●…ed , it slayes as well women and children as men of warre , lest that which remaines should be a snare to deceive , and an engine to induce more . The naturall conscience shootes onely by aime , and levell against some sins , and spares the rest , as Saul in the slaughter of the Amalekites . But the spirituall shootes not onely by levell against particular notorious sinnes , but at randome too against the whole army of sinne , and by that meanes doth peradventure wound and weaken lusts which it did not distinctly observe in it selfe , by complaining unto God against the bodie of sinne , by watching over the course and frame of the heart , by acquainting it selfe out of the Word with the armour and devices o●… Satan , &c. The opposition then betweene the naturall conscience and sinne is like the opposition betweene fire and hardnesse in some subjects ; the conflict betweene the spirituall conscience and sinne is like the opposition betweene fire and coldnesse . Put mettall into the fire , and the heat will dissolve and melt it , but put a bricke into the fire , and that will not melt nor soften ( because the consistencie of it doth not arise Ex causâ frigidà , but siccâ ) but put either one or other into the fire and the coldnesse of it will be removed ; and the reason is because betweene fire and hardnesse there is but a particular opposition in some cases , namely where a thing is hard out of a dominion of cold as in mettals , not out of a dominion of dry qualities as in bricke and stones ; but betweene fire and coldnesse there is an universall opposition . So a naturall conscience may peradventure serve to dissolve or weaken , in regard of outward practice some sinnes , but never All ; whereas a spirituall reacheth to the remitting and abating every lust ▪ because the one is onely a particular the other an universall opposition Thirdly , the naturall conscience fights against sinne with fleshly weapons , and therefore is more easily overcome by the subtiltie of Satan , such as are servile feare , secular ends , carnall disadvantages , generall reason , and the like ; but the spirituall conscience ever fights with spirituall weapons out of the Word , Faith , Prayer , Hope , Experience Watchfulnesse , Love , godly Sorrow , Truth of heart &c. Fourthly , they differ in their Effects . First , a natural conflict consists with the practice of many sinnes unquestioned , unresisted ; but a spirituall changeth the course and tenor of a mans life , that as by the remainders of the flesh the best may say , We cannot doe the things which we would : So by the first fruits of the spirit , and the seede of God , it may be truely said , They cannot sinne . For though they doe not attaine a perfection in the manner , yet for the generall current and course of their living it is without eminent , visible , and scandalous blame . Secondly , the naturall is onely a combate , there is no victory followes it , sinne is committed with delight and persisted in still ; but the spirituall diminisheth the power and strength of sinne . Thirdly , the naturall if it doe overcome , yet it doth onely represse or repell sinne for the time ; like the victory of Saul over Agag ▪ it is kept alive , & hath no hurt done it , but the spirituall doth mortifie , crucifie , subdue sinne . Some plaisters skinne , but they do not cure , give present ease , but no abiding remedie against the roote of the disease : so some attempts against sinne may onely for the present pacifie , but not truely clense the conscience from dead workes . Fourthly , the naturall makes a man never a whit the stronger against the next assault of Temptation , whereas the spirituall begets usually more circumspection , prayer , faith , humiliation , growth , acquaintance with the depth and mysteries of sinne , skill to manage the spirituall armour , experience of the truth , power , and promises of God , &c. Lastly , they differ in their end . The naturall is onely to pacifie the clamors of an unquiet conscience , which ever takes Gods part , and pleads for his service against the sinnes of men . The spirituall is with an intent to please and obey God , and to magnifie his Grace which is made perfect in our weakenesse . Now for a word of the third Case , Why every sinne doth not raigne in every wicked man ? for answere whereunto we must , First , know that Properly it is originall sinne which raignes , and this king is very wise , and therefore sends forth into a man members and life , as into severall provinces , such vicero●…es , such actuall sinnes , as may best keepe the person in peace and encouragement , as may least disquiet his estate , and provoke rebellion . Secondly , we are to distinguish betweene the Raigne of sinne , actuall , and vi●…tuall , or in praeparatione animi ; for if the state of the king requires it , a man will be apt to obey those commands of ●…ust , which now haply his heart riseth against , as savage and belluine practices , as we see in Hazael . Thirdly , though Originall sinne be equall in All and to all purposes , yet Actuall sinne for the most p●…t followes the temper of a mans minde , bodie , place , calling , abilities , estate , conversings , relations , and a world of the like variable particulars . Now as a river would of it selfe , caeteris paribus , goe the neerest way unto the sea , but yet according to the qualities and exigencies of the earth through which it passeth , or by the arts of men , it is crooked and wried into many turnings : So Originall si●…e would of it selfe carry a man the neerest way to hell , through the midst of the most divellish and hideous abominations ; but yet meeting with severall tempers and conditions in men , it rather chooseth in many men the safest then the speediest way , carries them in a compasse , by a gentler and a blinder path , then through such notorious and horrid courses , as wherein having hell still in their view , they might haply be brought some time or other to start backe and bethinke themselves . But lastly and principally the different administration of Gods generall restraining Grace ( which upon unsearchable and most wise and just reasons he is pleased in severall measures to distribute unto severall men ) may bee conceived a full reason , why some men are not given over to the rage and frenzie of many lusts , who yet live in a voluntary and plenary obedience unto many others . To conclude , By all this which hath beene spoken we should bee exhorted to goe over unto Christ , that wee may be translated from the power of Sathan ; for he only is able to strike through these our kings in the day of his wrath . Consider the issue of the raigne of sinne , ( wherein it differs from a true King , and sympathizeth with Tyrants , for it intendeth mischiefe and misery to those that obey it . ) First , sinne raignes unto Death , that which is here called the raigne of sinne , ●…s before called the raigne of Death , and the raigne of sinne unto Death . Rom. 5. 17. 21. Rom. 6. 16. Secondly , Sinne raigneth unto feare and bondage , by reason of the death which it brings , Heb. 2. 15. Thirdly , Sinne raigneth unto shame , even in those who escape both the death and bondage of it . Fourthly , It raigneth without any fruite , hope , or benefit , What fruit had you then in those things whereof ye are now ashamed ? Rom. 6. 21. Lastly the raigne of sin is but momentary , at the length both it selfe and all its subjects shall be subdued . The World passeth away , and the lusts thereof , but he that doth the Will of God abideth for ever . 1. Ioh. 2. 17. Of Christs Kingdome there is no end . We shall reape if we faint not . Our combate is short , our victorie is sure , our Crowne is safe , our triumph is eternall , his Grace is All-sufficient here to helpe us , and his Glory is All-sufficient hereafter to reward us . THE POLLVTION OF SINNE , AND VSE OF THE PROMISES . 2. COR. 7. 1. Having therefore these Promises ( dearely beloved ) Let us clense our selves from all filthinesse of the flesh and spirit , Perfecting holinesse in the feare of God. HAving set forth the State , Guilt , and Power of Sinne , I shall now in the last place for the further opening the exceeding sinfulnesse thereof , discover the pollution and filthinesse which therefrom both the flesh and spirit ▪ the Body and Soule doe contract . The Apostle in the former chapter had exhorted the Corinthians to abstaine from all communion with Idolaters , and from all fellowship in their evill courses . Severall arguments he useth to enforce his exhortation . First from the Inequality of Christians and unbeleevers , Bee not yee unequally yoked with unbeleevers , v. 14. It hath a relation to the Law of Moses , which prohibited to plow with an Oxe and an●… Asse , or to put into one yoke things disproportionable . Secondly , from their contrarietse , and by consequence uncommunicablenesse to each other , there is as everlasting and unreconciliable an hatred betweene Christ and Be●…al , righteousnesse and unrighteousnesse , as betweene light and darknesse , ver . 14. 15. Thirdly , from those pretious and excellent Promises which are made to Christians , they are the Temples of God , his people , and peculiar inheritance , h●… is their Father , and they his Sonnes and daughters , ver . 16 , 17 , 18. And there are many reasons in this one argument drawn from the Promises to inferre the Apostles conclusion . First , by that unction and consecration whereby they are made Temples unto God ▪ they are separated from profane uses ▪ designed to Divine and more noble imployments , sealed and set apart for God himselfe , and therefore they must not be profaned by the uncleane touch of evill society . Secondly by being Gods Temples , they are l●…fted to a new station , the eyes of men and Angels are upon them , they offend the weake , they blemish and deface their Christian reputation , they justifie , comfort , encourage , settle the wicked in their sinfull courses , by a deepe pollicie of the deceitfull heart of man , apt to build u●…grounded presumptions of safety to it s●…lfe , by the fellowship of such whom it conceives to be in a good condition . Thirdly , they involve themselves in the common calamities with those with whom they communicate . It Israel had not separated themselves from ▪ Egypt by the blood of the Paschall Lambe , but h●…d communicated with them in their idolat●…y , they should have felt the sword of the destroying ▪ Angell in their houses , as well as the Egyptians . If upon hostility betweene nations , warning be given by an adversary to all strangers to voyde the place which he commeth against , and they take not the summons ; though of themselves they bee no way engaged upon the quarrell , yet being promiscuously mingled with the conquer'd people , they also shall share in the common calamity , and become captives with the rest : so good men by communion with the wicked , are involved in the generall miseries of those with whom they communicate . Fourthly , they betray the safety and tranquillitie of the Church and state wherein they live ; for they under Christ are the foundations of the common wealth , their prayers establish the Princes throne , their cryes hold God fast and will not let him alone , to destroy a people . If the Salt bee infatuated , every thing must be unsavoury , if the foundations faile , what can the people doe ? Now lastly , in the words of the Text the Apostle shewes the aptnesse of the promises to clense and purifie , and that therefore they to whom they are made do mis-imploy and neglect them , if they purifie not themselves from all that filthynesse of flesh and spirit which by communion with the wicked they were apt easily to contract . I shall not trouble you with any division of the words , but observe out of them the point I have proposed , Touching the pollution and filthinesse of sinne , ▪ and inferre other things in the Text by way of corolarie and application unto that . The wise man saith That God made all things beautifull in their time , and then much more man , whom hee created after his owne Image in righteousnesse and holynesse with an universall harmony & rectitude in soule and body . Hee never said of any of the Crea●…ures , Let u●… make it after our o●…ne Image as he did of Man , and yet the Creatures have no more beautie in them , then th●…y have footesteps of the power , wisedome , and goodnesse of him that made them . How much more beautifull then was the soule of man , for whose service this whole glorious frame was erected , and who was filled with the knowledge and love of all Gods revealed Will ? Now sinne brought confusion , disorder , vanity , both upon the whole Creation , and upon the Image of God in Men and Angels . What thing more glorious then an Angell , what more hideous then a Devill , and it was nothing but sinne which made an Angell a Divell . What thing more beautifull and benigne then Heaven , what more horrid and mercilesse then Hell , and yet it was sin which drew a * Hell out of Heaven , even fire and brimstone upon Gods enemies . What more excellent and befitting the hands of such a workman then an universall fulnesse and goodnesse in the whole frame of nature ? What more base and unserviceable then emptinesse and disorder ? And it is sinne which hath put chinkes into all the Creatures to let out their vertue , and hath brought vanitie and vexation of Spirit upon all things under the Sunne . In one word what more honourable then to obtaine the end for which a thing is made ? What more abhorrid then to subsist in a condition infinitely more wofull then not to be ? and it is sin only which shall one time or other make all impenitent sinners wish rather to bee hurried into that fearefull gulfe of annihilation , and to be swallowed up in everlasting forgetfulnesse , then live with those markes of vengeance , under those mountainous and unsupportable pressures , which their sinnes will bring upon them . When we looke into the Scriptures to finde out there the resemblances of sinne , wee finde it compar'd to the most loath some of things . To the blood and pollution of a new borne childe , before it bee cut , washed , salted , or swadled ▪ Ezek. 16. 6. To the rottennesse of a man in his Grave , The whole world lieth in mischiefe and sinne , 1. Ioh. 5. 19. even as a dead man in the slime , and rottennesse of his Grave . To that noysome steame and poysonous exhalation which breath ▪ s from the mouth of an open sepulcher , their throat is an open sepulcher ▪ Ro●… . 3. 13. that is , out of their throate proceedeth nothing but stinking and rotten communication , as the Apostle cals it . Eph. 4. 29. To the nature of Vipers , Swine , and Dogges , Luk. 3. 7. 2. Pet. 2. 20. To the dung or garbage , the poyson , sting , excrements , vomit of these filthy creatures ; to a roote of bitternesse which defiloth many , Heb. 12 ▪ 15. to thorns and briers , which bring forth no other fruites but cu●…ses , Heb. 6. 8. To the excrements of mettals , drosse , and reprobate silver , Ier. 6. 28. Ezek. 22 18. To the excrements of a boyling pot , a great scumme , Ezek. 24. 11. 12. To the worst of all diseases , sores , Esai . 1. 6. Rottennesse , 2. Tim. 3. 8. Gangrenes or leaprosies , 2. Tim. 2. 17. Plague and pestil●…nee , 1. King. 8. 38. The menstruousnesse of a removed woman ▪ Ezek. 36. 17. To a vessell in which there is no pleasure , which is but the modest expression of that draught into which nature emptieth it selfe , Hos. 8. 8. And which is the summe of all uncleannesse , sinne in the heart is compar'd to the fire of hell , Iam. 3. 6. So that the pure eyes of God doe loath to see , and his nostrils to smell it , Zach. 11. 8. Amos. 5. 21. It makes all those that have eyes open , and judgements rectified to abho●…re it in ot●…ers . The wicked is an abomination to the righteous , Prov. 29. 27. When desperate wretches poure out their o●…thes and execr●…tions against Heaven , scorne and persecute the Word of Grace . count it basenesse and cowardise not to dare to bee desperately wicked , then every true heart mournes for their pride , compassionates their misery , defies their solicitations , declines their companies and courses , even as most infectious , serpentine , and hellish exhalations which poison the ay●…e , and putrifie the earth upon which they ●…reade . And when God gives a man eyes to looke inward , unridgeth the Conscience , unbo ▪ welleth the heart , stirreth up by his Word the sinke which is in every mans bosome , makes him smell the carrion of his owne dead workes , the uncleannesse of his evill Conscience , the filthinesse of his Nature , every man is then constrained to abhorre himselfe , to be loathsome in his owne sight , and to stoppe his nose at the poyson of his owne sores , Ezek. 36. 31. For the more particular discovery of this Truth , let us first looke upon the best workes of the best men . Though we say not that they are sins , and in naturarei culpable , as our adversaries charge us ; yet so much evill doth adhere unto them by the mixture of our corruptions , by passing through our hands , as when sweete water passeth through a sinke , as that God might justly turne away his eyes from his owne Graces in us , not as his Graces , but as in us . It is true , the Spirituall off●…rings and sacrifices of the Saints , as they come from Gods Grace , are cleane and pure , a sweet savour , acceptable , well pleasing , and delightfull unto God. But yet as they come from us they have iniquitie in them , as not being done with that through and most exact conformitie to Gods Will , as his Iustice requires , and therefore if hee should enter into judgement , and marke what is done amisse , he might reject our Prayers , and throw backe the dung of our sacrifices into our faces , for abusing and defiling his Grace ; For cursedis every one that continueth not in everything written in the Law to doe it . Cleane then and acceptable they are . First , comparatively in regard of wicked mens offerings , which are altogether uncleane . Secondly , by favor and acceptance , because God spareth us as a father his sonne that desires to please him . Thirdly , ( which is the ground of all ) by participation with Christ , being perfum'd with his incense , being strained through his blood , being sanctified upon his Altar ; When he shall sit as a refiner and purifier of gold , to purifie the sonnes of Levi , and purge them as gold and silver , then shall they off●…r unto the Lord an off●…ring in righteousnesse , then shall the offerings of Iudah and Ierusalem bee pleasant unto the Lord. But in it selfe ou●… best righteousnesse is as a m●…nstruous ragge . If God should lay righteousnesse to the line and judgement to the plummet , should take such exceptions as he justly might at the most holy action that any Saint can offer to him ; If hee should shew the conscience how short it falls of that totall perfection which his pure eye requires , how many loose thoughts , how much deadnesse , wearinesse , irreverence , diffidence , vitiat●…th o●…r purest prayers ; how many by ends , corrupt respects , ignorances , oversights , forgetfulnesse , worldly intermixtures deface and blemish our brightest actions ; how much unbeliefe consists with the strongest faith ; how many thornes , stones , birds , doe haunt and cover the best ground , the most honest and good heart to stifle and steale away the word from it ; how many weedes doe mingle with the purest corne ; how much ignorance in the sublimest judgements ; how much vanitie in the severest and exactest mindes ; how much loosenesse and digressions in the most sadde and composed thoughts ; how many impertinencies and irregularities in the most bridled and restrained tongue ; how much mispence of the seasons and opportunities of Grace in the most thrifty redemption of our time ; how much want of Compassion and melting affections in our greatest almes ; of love to the truth , and right acceptation of the beautifull 〈◊〉 of peace in our largest contributions ; how much selfeallowance and dispens●…tion to iterate , and re●…erate ou●… smaller errors ; if in these and a world of the like advantages God should be exact to marke what is done 〈◊〉 , who were able to stand in his presence , or abide his comming ? Say the papists what they will of merit of con●…ignitie , commensurate to eternall life ▪ and proportionable to the Iustice and ●…everest scrutinie of the most pure and jealous God ▪ yet let the Conscience of the Holies●… of them all bee summon'd to single out the most pure and merito●…ious worke which he ever did , and with that to ioyne issue with Gods Iustice to perish or be saved according as that most perfect of all his workes shall appeare ●…ighteous or impure ; and I dare presume none of them would let their salvation runne a hazard upon that triall . So then there is pollution by way of adherencie and contact in the h●…st workes of the best men . How much more then in the best workes of unregenerate men ? Their sacrifices uncleane and abominable before God , being offered upon the Altar of a defiled conscience , Prov. 15. 8. Tit. 1. 15. Their prayers and solemne meeting ●…hatefull , loathsome ▪ impious , Esai . 1 ▪ 13 , 14 , 15. For either they are but the howlings of ●…flicted men , that crie out for paine , but not out of love , Hos. 7. 14. or the babling of carelesse ●…nd secure men , that cry Lord , Lord , and mumble a few words without further notice , like Balaams As●…e , Math. 7 ▪ 21. or the wishings and wouldings of inordinate men , that pray for their lusts and not for their soules , Iam 4. 3. Or lastly the bold and unwarranted intrusions of presumptuous men , who without respect to the Word , Promises , or Conditions of God ▪ would haue mercie from him without grace , and forgivenesse of sinne without for saking of sinne . Their mercies are cruell mercies ; their profession of religion but a forme of godlinesse , 2. Tim. 3. 5. All as I said before but the embalming of a carcasse , which abates nothing of the hideousnesse of it in the sight of God. And now if the best workes of wicked men are so uncleane and full of filthinesse in Gods eyes , where then shall appeare their confessed sinnes ? If their prayers and devotions stinke , how much more their oathes and execrations ? If their sacrifices and that which they offer to God is vnclean , how uncleane is their sacriledge and that which they steale from him ? If their mercies be cruell , how cruel their malice , murthers , br●…beries , oppressions ▪ If there be so much filthinesse in their profession , how much more in their persecution , in their reviling and scorning of the wayes of God ? If their fastings and maceration be sinfull and not unto the Lord , Zach. 7. 5. What is their drunkennesse , their spuing and staggering , their clamors and uncleannesse , all their cursed complements and ceremonies of damnation ? O consider this all yee that have hitherto forgotten God! Remember that his eyes are purer then alwayes to behold iniquitie ; Remember that his spirit will not alwaies strive with flesh ! Admire his bottomlesse patience , which hath thus long suffered thee an uncleane vessel to pollute thy selfe and others , and forborne thee with more patience then thou could'st have done a Toade , or Serpent , then which notwithstanding in his sight thou art farre more uncleane : And Remember that his Patience is Salvation , and should lead thee to repentance ! Consider , that the Law of the Lord is pure , and his feare cleane , and his holynesse beautifull , the garments with which he clotheth his Priests , garments of comelynesse and prayse , made for glory and beauty ; he comes with fire and sope , with water and blood to heale our sores , to purge our uncleannesse . But now if there be lewdnesse in our filthinesse , obstinacie in our evill wayes ; if it suffice us not to have thus long wrought the will of the Gentiles , let us with feare consider those wofull denunciations : Let him that is filthy be filthy still : Ephraim is ioyned to Idols let him alone : Because I have purged thee , and thou wast not purged , thou shalt not bee purged from thy sinnes any more , till I have caused my furie to rest upon thee . We have considered the Quod s●… , that sinne is full of filthinesse and pollution . I will but name the Quid ●…it , What this filthinesse is . It hath Two things belonging to the nature of it . First , a privation of the nitor or beauty which the image of God brought into the soule with it . A difformity to the holinesse and brightnesse of the Law. The Law was both Holy and Good , not onely the Rule but the beauty of our life and nature . So that as evill is a declination and swarving from the Law as a Rule , so it is sinne , and as it is a swarving from the Law as our beauty , so it is the staine and pollution of the soule . Secondly , it notes a positive foulenesse , an habituall ( both naturall and contracted ) defilednesse of minde and conscience , an introducing of the image of Satan , hideous markes of hellishnesse and deformity in the soule , body and conversation . Every desire , motion , and figment of the heart being nothing but the exhalations of an open sepulcher , the dampe and steame of a rotten soule . Now in the last place let us see the Quale sit , those Evill Properties which accompanie this pollution . Foure woefull qualities belong unto it . First , it is a deepe pollution of a Crimson dye , of a skarlet tincture that will not weare out . Esai . 1. 18. Like the spots of a Leopard , or the blicknesse of an Ethiopian , which is not by way of accidentall or externall adherencie , but innate and contemper'd , belonging to the constitution . Ier. 13. 23. It is engraven upon their heart , written with an iron pen , and the claw of a diamond , and so fashion'd even in the very substance of the soule . Ier. 17. 1. It is an iniquitie marked , which cannot bee washed away with niter and much sope , no more then markes imprinted and incorporated in the substance of a vessell . Ier. 2. 22. The whole inundation and deluge of Noah could not wash it of from the earth , but it return'd againe . A showre of fire and brimstone from heaven hath not so clensed it out of the country of Sodome , but that the venome and plague of it doth still there appeare in a poisonous and stinking l●…ke . The plague which came amongst the Israelites for the abominations of Baal Peor had not clensed the filthinesse all away , but many yeeres after the staine remained , Ios. 22. 17. Nay , the very flames of Hell shall not in all eternity be able to eate out the prints , or to fetch away the staines of the smallest sinnes from the nature of man. Nay , which is yet stronger then all this , though Grace be of it selfe apt to wipe out , and conquer sinne , yet that measure and portion of Grace which here the best receive , though it may shorten , weaken , abate , yet it doth not utterly roote ●…t out . Who can say I have made my heart cleane , I am free from my sinnes ? The best of us have yet our sores running upon us , and stand i●… neede of a garment to cover our pollutions . Secondly , It is an universall pollution . I said unto thee when thou wast In thy bloud , live . We are by nature all overdrown'd and plung'd in the filthinesse of sinne . The Apostle here cals it filthinesse of flesh and spirit , to note the compasse of the staine of sinne . For notwithstanding some sinnes belong principally to the spirit , as pride , heresie , idolatry , superstition , &c. and others to the flesh , as drunkennesse , gluttonie , uncleannesse , &c. yet certaine it is that every sinne defiles both flesh and spirit , by the reason of their mutuall dependencie in being and working , and of the contagious quality of sinne . Sinnes of the flesh soake and sinke and eate in to the bottome of the spirit , to drowne that with hardnesse , insensibility , errour , security , inconsideratenesse , contempt of God , &c. and the sinnes of the spirit breake out like plague sores into the flesh , pride into the eye , malice into the hand , heresie●… to the tongue , superstition and idolatry into the knee , &c. the soule and body have so neere communion , that one can no more sinne al●…e without the contagion of the other , then one wheele in an Engine move without the motion of the other . Thirdly , it is a spreading pollution . A leprosie , a gangrene , a plague , that diffuseth poison and infection upon others . First , it spreades in a mans selfe . An evill lust will infect the thoughts , and they the desires , and they the words and actions , and they grow into habits and reflect backe againe upon the heart and conscience to harden and defile them . Secondly , this infection staies not in a mans selfe onely , but runnes forth upon others , to leade and misguide them ; we will certainely doe as we have done , We and our kings , our princes , and our fathers , in the cities of Iudah and in the streetes of Ierusalem . To drive and compell them ; why compellest thou the Gentiles to live as doethe Iewes ? To comfort and hearten them ; Thou hast justified , and art a comfort to thy sisters Sodome and Samaria . To exasperate and enrage them ; Thou hast given occasion to the enemies of the Lord to blaspheme . To deceive and seduce them , as the old Prophet of Bethel did the Prophet of the Lord by his lie . To teach and instruct them ; the Israelites by their idolatry taught their children to walke after Baalim . And by how much the more authority over the persons of men , or emmencie of place , or reputation of piety any man hath , by so much the more spreading and infectious are his sinnes , being taken with the more trust and assurance . If a minister be loose and scandalous , a magistrate carelesse and rustie , a gentleman rude a●…d uncleane , a man that professeth the power of godlinesse , unjust and worldly , strange it is how the lower and more ignorant ranke of men , who beleeve that surely such men as these are not by their places so farre from , or by their learning and studies so unacquainted with God as they , will be hereby strengthned in their deadly and formall courses . Thirdly ( which is yet worse ) the vory godly are apt to be infected by the sinnes of the wicked . It is not so strange to see a godly man misguided and seduc'd by the errours of others like himselfe , the estimation of whose persons may over-rule the opiniō of their actions , and so make a man take them upon trust from them . But that a Holy man should carch infection from the example of another who is in the gall of b●…ternesse , is a thing that wonderfully sets f●…th the corruption of our nature , and the contagion of sin●…e . The sonnes of God saw the daughters of men , and were polluted , the people of Israel saw the Midianitish women and were ensnared . A Holy mans conversing with loose , carnall and formall men , diswonts him from the wayes of God , brings a deadnesse of spirit , and insensible decay of grace upon him secretly , and therefore the more dangerously conveyes a mediocritie and compliancie of Spirit with formes onely of godlinesse and pharisaicall outsides , begets much dispensation and allowance in many errours , that he may keepe pace , and not seeme too austere , censorious , and ill conceited of the men whom hee walkes with . Therefore David would not suffer a wicked man to be in his presence , nor any wicked thing to be before his eyes , lest it should cleave unto him . Take heede , saith the Apostle , lest any roote of bitternesse springing up trouble you , and thereby many be defiled . Fourthly , it spreads not onely upon men , but defiles and curses the good Creatures of God about us ; It puts a leprosie into the stone in the wall , and the beame in the house , barrennesse into the earth , mourning into the Elements , consumption into the Beasts and Birds , bondage , vanitie , griefe , and at last combustion and dissolution upon the whole frame of nature . Fourthly , it is a mortall & apoysonous pollution , the pollution of deadly sores , & putrifactions . I said unto thee in thy blood live , yea I said unto thee in thy blood live . It notes that that estate wherein they were in their sinnes , was so deadly , that the cure of them was very difficult , it required the repetition of Gods power and mercie . If a childe new borne should lie exposed in its blood to the injurie of a cold ayre , not have the Navell cut , nor the body wrapp'd , or wash'd , or tended at all , how quickly would it be that from the wombe of the mother it would drop into the wombe of the Earth ? The state of sinne is an estate of nakednesse , blood , impotencie , obnoxiousnesse to all the temptations and snares of Sathan , to all the darts of death and hell . The ancients compare it to falling into a pit full of dirt and stones , a man is not onely polluted , but hee is bruized and wounded by it . To conclude , there is no deformity nor filthines extant which did not rise from sinne . It is sin which puts bondage into the Creature , which brings discords and deformities upon the face of Nature . It is sin which put devilishnesse into Angels of Heaven , and hurried them downe from their first habitation . It is sin which put a sting into death , without which though it kil yet it cannot curse . It is sin which puts fire into Hell , and supplies unto all eternitie the fuell & materials for those unextinguishable slames . It is sin which puts hell into the Conscience and armes a man with terrours and amazements against himselfe . It is sin which puts rottennes and dishonour into the grave ; he that died without sin rose up without corruption . It is sinne which wrings out those clamors and grones of bruit creatures , which wrestle under the curse of Adams fall . It is sin which enrageth and maddeth one beast against another , and one man against another , & one nation against another . It is sin which brought shame and dishonor upon that nakednesse unto which all the Creatures in Paradise did owe awe and reverence . It is sin which turn'd Sodom into a stinking lake , and Ierusalem the glory of the Earth , into a desolation and haunt for Owles and Bitterns . It is sinne which so often staineth Heauen and Earth with the markes of Gods vengeance , and which will one day roule up in darkenesse , and devoute with fire , and reduce to its primitive confusion the whole frame of nature . It is sinne which puts horror into the Law , makes that which was at first a Law of life and liberty to be a Law of bondage and death , full of weaknesse , unprofitablenesse , hideousnesse , and curses . It is sinne which puts malignity and venome into the very Gospell , making it a savor of Death unto Death , that is , of another deeper death and sorer condemnation , which by trampling upon the blood of Christ wee draw upon our selves , unto that death under which wee lay before by the malediction of the Law. And lastly ( which is the highest that can bee spoken of the ve●…ome of 〈◊〉 . It is sinne which , in a sort , and to speake after the manner of men , hath put hatred into God himselfe , hath moved the most mercifull , gratious and compassionate Creator , to hate the things which he made , and not to take pittie upon the workes of his hands . If God had look'd round about his owne workes , hee could have found nothing but Goodnesse in them , and theresore nothing but Love in himselfe . But when sinne came into the World , it made the Lord repent , and grieve , and hate , and destroy his owne workmanship . And the consideration hereof should drive us all like Lepers and polluted wretches to that Fountaine in Israell which is opened for sinne and for uncleannesse , to buy of him white rayment that wee may be clothed , and the shame of our nakednesse may not appeare . For which purpose we must first finde out the pollution of sinne in our selves , and that is by using the Glasse of the Law , which was published of purpose to make sinne appeare exceeding sinfull . For as rectum is sui index & obliqui so purum is sui index & impuri , That which is right and pure is the measure and discovery of that which is crooked and impure . Now the Law is Right , Pure , Holy , l●…st , Good , Lovely , Honourable , Cleane ; and therefore very apt to discover the contrary affections and properties in sinne . And having gotten by the Law acquaintance with our selves , there is then fit place for the Apostles precept , To cleanse our selves from all filthinesse of flesh and spirit . First the Lord discovered the preposterousnesse of Israels services unto him , when they came before him in their uncleannesse , and lifted up hands full of blood , and then comes the like precepts to the Apostles here , wash ye , make ye cleane , put away the evill of your doings from before mine eyes , &c. But can an uncleane thing cleanse it selfe ? Can that which is intrinsecally , naturally , inherently uncleare purifie it selfe ? It may pollute any thing which toucheth it , but how can it cease from that which belongs to its nature , or wipe out that which hath eaten in , and is marked in its very substance ? It is true of our selves wee cannot cleanse our selves , It is Christs Office to Sanctifie his Church , and it is His comlynesse with which wee are adorned , without him we can doe nothing ; but yet having him we must wash our selves . For God worketh not upon men as a carver upon a stone when he would induce the shape and proportions of a man , but yet leaves it a stone still and no more ; but as himselfe did worke upon Earth in Paradise when hee breath'd into it the Soule of man , and so made it a Living Creature . It is true a naturall man is as dead to grace as a stone is to naturall life , and therefore if onely man should worke upon him hee would continue as dead still ; but hee who of dead Earth made a living man , is able of stones to raise up children unto Abraham , and the worke of conversion is a worke of vivification . Now then being quickned , we must walke and worke our selves . I will take away , saith the Lord , the sto●…ie heart out of their flesh , and I will give them an heart of flesh , that they may walke in my statutes , &c. So then God commands us to cleanse our selves when yet it is his owne worke . First , to teach us that what he doth is not out of dutie or debt , but of Grace and Favour for when he doth that which he commands , it is manifest that ours was the duty , and therefore his the great●…r mercy , to give us mony wherewith to pay him the debt we owed . Thou workest allour workes for us , saith the Prophet . The worke as it is a dutie is ours , but as it is a performance it is thine . Secondly , He doth it to shew that though hee be the Author and finisher of our Faith , though he who beginneth our good workes doth also performe them untill the day of Christ , yet he will not have us abide alwayes under his hand as dead stones , but , being quickned , and healed by his Spirit , and having our impotencies remooved , we likewise must cooperate and move to the same end with him ; for he doth not so worke for us , but hee withall gives us a will and a deede to concurre with him to the same actions , As wee have received Christ , so wee must walke in him . Thirdly , to shew us where wee must fetch our cure , to teach us that hee will bee sought unto by us , and that wee must rely upon his Power and Promises . Therefore Hee commandeth us the things which we cannot doe , that we might know of whom to begge them , for it is Faith alone which obtaineth by Prayer that which the Law requireth onely but cannot effect , by reason of the weaknesse of it . In one place the Lord commandeth , cast away from you all your transgressions , and make you a new heart and a new spirit . In another place he promiseth , I will sprinkle cleane water upon you , and you shall be cleane from all your filthinesse and from all your idols will I cleanse you ; A new heart also will I give you , and a new spirit will I put within you , and I will take away the stonie heart out of your flesh . and will give you an heart of flesh . How can these things consist together , He commands us to doe that which hee promiseth to doe himselfe ? but onely to shew that God gives what he requires . The things which he bids us doe , ( as if they were to bee the workes of our owne will , and being indeede the duties which we owe ) yet he promiseth to doe in us , to shew that they are the workes of his grace , and that his promises are the foundation of all our performances . For wee by working doe not cause him to fulfill his promises , but hee by promising doth enable us to performe our workes . So then wee cleanse our selves by the strength of his promises , they are the principles of our Purification . This the Apostle expresseth in the text . Having therefore these promises ( dearely beloved ) Let us cleanse our selves . This then is the next thing wee must inquire into , wherein the strength of this argument lies , and how a man ought to make use of the promises to inferre and presse upon his conscience this dutie of clansing himselfe . Here then first we must note , that promises doe containe the matter of rewards , and are for the most part so proposed unto us . Abating onely the first promise of ca●…ing unto the obedience of Faith , which I conceive is rather made unto Christ in our behalfe ( Aske of me and I will give thee the heath●…n for thine inheritance and the uttermost parts of the earth for thy possession ) then unto us formally , because the seede of Abraham are the subject of the promises , I say excepting onely that , I conceive all other promises to beare in them the nature of a reward , and so to carry relation to presupposed Services . For benefits have usually burdens and engagements with them , so that promises being the representation of rewards , and rewards the consequents of service , and all services being generally comprehended in this of cleansing our selves from all ●…ilthinesse , and of finishing holinesse in Gods feare , manifest it is that the promises are in this regard fit arguments to induce our dutie . The Gospell which is the Word of Promise hath an obedience annexed unto it , which the Apostle cals the Obedience of the Gospell : And Faith being the hand to receive the promises hath an obedience annexed vnto it likewise , which the same Apostle cals the obedience of Faith , for it is not only a hand to receive , but a hand to worke . To live to our selves , and yet lay claime to the promis●…s , is to make God a lyer , not to beleeve the record which hee gives of himselfe , that he will not cast away pretious things upon swine . His promises are free in fier●… , made onely out of Grace , but conditionall in facto esse , performed and accomplished with dependance upon duties in us . God is Faithfull , saith the Apostle , who shall stablish you and keep you from evill , there is the promise , and we are confident that you will doe the things which we command you there is the duty which that promise cales for . When we pray , Give us our dayly bread , by saying , Give us , we acknowledge that it is from God , but when wee call i●… ours , wee shew how God gives it , namely in the use of meanes . For Bread is Ours , not onely in the right of the promise , I will not faile thee , nor forsake thee , but by service and quiet working in an orderly calling . Secondly , Promises are apt to purifie not onely as arguments to induce it , but likewise as efficiens causes and principles , being by Faith apprehended , of our Holynesse . And so the force of the reason is the fame , as if a rich man having given a great estate unto his sonne , should adde this exhortation , having received such gifts as these , and having now where withall to live in qualitie and worth , keepe your selfe in fashion like the Sonne of such a father . Efficients they are . First , as tokens and expressions of Gods Love , for all Gods promises are grounded in his Love. His Iustice , Truth , ahd Fidelity are the reasons of fulfilling promises , because in them hee maketh himselfe our debtor ( Therefore saith the Apostle , There is laid up for mee a Crowne of righteousnesse which God the righteous Iudge shall give unto me●… ; and againe , God is faithfull , who will not suffer you to bee tempted , and faithfull is hee that hath promised , who also will doe it ; and Saint Iohn , If we confesse our sinnes , he is faithfull and lust to forgive us our sinnes , and to cleanse us from all unrighteousnesse . One would thinke a man should rather feare the revenge then expect the forgivenesse of sinnes by Gods ●…ustice , but God is as Iust in performing the mercy which Hee promiseth , as in executing the vengeance which he threatneth . So then Iustice and Fidelity are the reasons of fulfilling promises , but Gods Love and Mercy is the onely reason of making promises . The Lord did not set his Love upon you nor choose you ( saith Moses to Israel ) because ye were more in number then any people , but because the Lord Loved you , that is the ground of making the promise , and because he would keepe the oath which he had sworne to your fathers , that was the ground of performing his promise . For thy Words sake , and according to thine owne heart , saith David , hast thou done all these great things . According to thine owne heart , that is , ex mero mot●… , out of pure and unexcited love , thou didst give thy Word and Promise , and for thy Word sake thou hast performed it , not for any thing that was in mee ( for wh●… am ●… O Lord , or what is my house ? ) hast thou brought me hitherto . Thou wilt performe , saith the Prophet , the Truth to Iacob , and the mercy to Abraham , which thou hast sworne unto our fathers from the dayes of old ; Why Truth to Iacob , and Mercy to Abraham ? We must note , the promise after a sort began in Abraham ( therefore he is call'd the Father of the Faithfull ) and when God makes a promise , it is onely out of Mercie ; but the Promise was continued unto ●…a cob , who being Abrahams seede was an hei●…e of the Promise , and so the inheritance which was out of mercy given unto Abraham , did out of Truth and fidelitie descend unto Iacob , the seede of Abraham ; and therefore we shall finde Covenant , Mercy , and Oath ioyned together in the Scripture , to note unto us both the ground of making the Covenant , Mercy ▪ and the ground of performing the Covenant made , the Truth and Fidelity of God. Thy God shall keepe unto thee the Covenant and the Mercy which he sware unto thy fathers , saith Moses . To performe the Mercy promised to our fathers , and to re member his holy Covenant , The oath which he sware to ou●… father Abraham , &c. saith Zachary in his song . Th●… wee see that the Promises are the tokens and fruits o●… Gods meere Love ▪ And in that regard they are apt to cleanse , or to moue us to any dut●…e which God requires of us . For Love and mercy , being by faith apprehended ▪ are strong arguments to love and feare God againe . is love him because he loved us , and they shall feare th●… Lord and his goodnesse ; the goodnesse of the Lord begetteth feare , and that is all one as to cleanse and purifie for the feare of the Lord is cleane and pure . There is an uncleane feare , like that of the Adulteresse , who feareth her husband , lest hee should returne and deprehend her in her falsenesse to him ; but the true feare of the Lord is cleane , like that of a chaste spouse who feareth the departure of her Love. There are none so destitute of humanity as not to answere Love for Love. Secondly , Promises are the Efficient causes of our Purification , as they are The grounds of our Hope and expectations . Wee have no reason to Hope for any thing which is not promised , or upon any other conditions then as promised . Hope is for this reason in Scripture compared to an Anker both sure and stedfast , because it must have something of firmenesse and stabilitie to fasten upon before it can secure the Soule in any tempest . To hope without a promise , or upon any promise otherwise then it stands , is but to let an Anker hang in the water , or catch in a Wave , and thereby to expect safetie to the Vessell . This argument the Apostle useth why we should not cast away our confidence , or slacken our hope , because there is a Promise , which by patience and doing the Will of God we may in due time receive , and which is a firme foundation for our Confidence to ●…est upon . So Abraham is said to have beleeved against hope in hope that hee should be the father of many nations and the ground of that hope is added , According to that which was spoken , to that word of Promise , ●…o shall thy se●…de be . And else where he is said to have looked for a City which had foundations ; that is a Citie which was built upon the Immutable stabilitie of Gods ●…ath and Promise . Thus we see Promises are the grounds of our Hop●… , and Hop●… is of a cleansing nature . The Grace of God , saith the Apostle , teacheth as to deny 〈◊〉 and worldly lusts , and to live ●…oberly , righteously ▪ and Godly in this present World ; the reason whereof is presently enforced , Looking for that blessed Hope , and the Glorious appearing of the great God. And againe , He that hath this hope in him , saith S. Iohn , namely to bee like him at his comming , Purifieth himselfe even as He is Pure . Hee that hopeth to be fully like Christ hereafter , and to come to the measure of the stature of his fulnesse , will labour to his uttermost to bee as he was in this World. For a man hopes for nothing de futuro , which he would not presently compasse , if it were in his power . No man is to bee presum'd to Hope for the whole who hates any part , or to expect the fulnesse , who rejects the first fruites of the Spirit . He that loveth not his brother whom hee hath seene , how can hee love God whom he hath not seene ? That is , He that cannot endure nor looke on that little glimpse and ray of Holynesse which is in his brother , in one of the same passions , infirmities and corruptions with himselfe , will much lesse be able to abide the light of the Sonne of righteousnesse , and that most orient , spotlesse , and vast Holynesse which is in him . The same reason holdes here , he that cannot endeavour to purifie himselfe here , doth never truely hope to be like Christ hereafter . He that directs his course towards Yorke can never bee presumed to hope that hee shall by that journey get to London , when he knowes , or might easily be informed that it is quite the other way . And the truth is , no wicked man hath any true or a●… saint Peter cal●… it lively Hope to come to Heaven . Blind presumptions , ignorant wishings and wouldings hee may have , but no true Hope at all . For that ever supposeth some knowledge and preapprehension of the Goodnesse of that which is Hoped for ; and there is nothing in Heaven which wickedmen do not hate as very evill to them ; the Presence of the most Holy God , the purity and brightnesse of his Glory , the Company of Christ Iesus and his Saints , &c. If they might be suffered first to have a view of it , and see what is there doing , what Divine and Holy imployments take up all the thoughts , desires , and powers of the blessed company there , they would abhorre no place more . Hope begets Love ( whom having not seene , ye love , saith the Apostle ) Hope to bee like Christ hereafter will worke a love and desire to expresse so much as wee can of his Image here . Hee that longs for a thing will take any present occasion to get as much of it as he may together . Notably doth Saint Paul set forth this purifying propertie of hope in the promises . I follow after , if that I may apprehend that for which also I am apprehended of Christ Iesus . I am already apprehended of Christ , he hath in his body carried me in hope vnto Heaven with him , and made mee sit together in Heavenly places , and this hope to come to him at last , to attaine to that price of the high calling of God in Christ Iesus , makes me presse , and pull , and strive by all meanes to attaine to perfection , to expresse a Heavenly conversation in earth , because from thence I looke for a Saviour the Lord Iesus Christ : Hope ( as we said ) is an Anker , Our Anker is fix'd in heaven , our vessell is upon earth , now as by the Cable a man may draw his vessell to the Anker , so the Soule being fixed by hope vnto Christ , doth hale and draw it selfe neerer and neerer unto him . Thirdly , Promises are the efficient causes of our purification , as they are the objects of our Faith : For we dare not beleeve without Promises . Therefore Abraham stagger'd not through unbeliefe , but gave glory to God , because he was fully perswaded , that what he had promised he was able to performe . It is not Gods power simply , but with relation to his Promise which secures our faith . So Sarah is said through faith to be deliver'd of a child being past age , because she judg'd him faithfull that had promised . Now by being Objects of faith , the Promises must needs cleanse from filthinesse ; for faith also hath a cleansing property , It purifieth the heart , and worketh by love , and looketh upon the things promised as desireable things , rejoyceth in them , and worketh homogeneall and sutable affections unto them . Againe , we must note , That sinne comes seldome without Promises to pollute us , begets vast expectations and hopes of Good from it . Balaam was whet and enliven'd by promises to curse Gods people ; The Strumpet in the Proverbes , that said to the young man , Come let us take our fill of loves , conceiv'd most adequate satisfaction to her adulterous lusts by that way . This was the delusion of the rich foole in his Epicurisme , Soule take thine ●…ase , eate , drinke , and be merry , for thou hast much laid up for many yeeres : Of the Iewes in their Idolatries to the Queene of heaven , because that would afford them plenty of victuals , and make them see no evill : Of Gehazies foolish heart , who promised to himselfe Olive-yards and Vineyards , and sheepe and Oxen , and men-servants and maide servants by his officious lie . And this was one of the divels master pieces when he tempted Christ , All these will I give thee , if thou wilt fall downe and worship me . Thus we see sinne seldome comes without promises to seduce and pollute the soule . And yet the Truth is these promises cannot hold up the hope of any man. When a man hath wearied himselfe in the pursuit of them , yet still there is lesse hope at last then at first . But now faith fixing upon sure mercies , upon promises which cannot be abrogated or disannull'd ( being made i●…eversible by the oath of God , who after hee hath sworne cannot repent ) and seeing not onely stabilitie , but pretiousnesse in the promises , and through them looking upon the great goodnesse of the things contained in them as already subsisting and present to the soule , and by this meanes overcomming the world ( whose onely prejudice and advantage against Christ is this , that the things which hee promiseth are long hence to come , whereas that which it promiseth it likewise presenteth to the view of sense ; which difference faith destroieth , by giving a subsistence and spirituall presence of things hoped for to the soule ) by this meanes , I say , faith doth mightily prevaile to draw a man unto such holinesse , as becommeth the sonnes and heires of so certaine and pretious promises . Till a man by faith apprehends some interest in the promises , he will never out of true Love endeavour a conformitie unto God in Christ. By them , saith Saint Peter , we are made partakers of the divine nature , and doe escape the corruption that is in the world through lust . What is it to be made partaker of the divine nature ? It notes two things : first , a fellowship with God in his holinesse ; that puritie which is eminenter and infinitely in Gods most holy nature is formaliter , or secundum modum creaturae , so farre as the image of his infinite holinesse is expressible in a narrow creature , fashioned in and communicated unto us by our union with Christ. Secondly , a fellowship with God in his blessednesse , namely in that beatificall vision , and brightnesse of glory which from the face and fulnesse of Iesus Christ ( who as a second Adam is made unto us the Authour and Fountaine of all heavenly things ) shall at last in fulnesse , and doth even now in flashes and glimmerings shine forth upon his members . And all this we have from those great and pretious promises which are made unto us of Holinesse and of Blessednesse . For as we say of the Word in generall , so more especially of the Promises , they are operative words , and doe produce some reall effects , being received by faith . As a man when he receiveth a deed signed , sealed , witnessed , and delivered , doth not onely take parchment or waxe , or emptie words , but hath thereby some fundamentall right created unto the things in the deed mentioned to be convey'd , so that the deed is declaratorie and operative of some Reall effects : so in the word and promises of God sealed by the bloud of Christ , ratified by the oath of the Covenant , testified by the Spirit of Truth , deliver'd by the hand of Mercy , and received by the hand of Faith , there doth not onely passe emptie breath and naked words , but also some Reall effects by the intendment of God are thereby produc'd ; namely , the cleansing of our sinfull nature from the pollutions of the world , and the transforming thereof into the image and purity of the divine nature . Fourthly , Promises are the efficient causes of our purification , as they are the Raies and Beames of Christ the Sunne of Righteousnesse , in whom they are all founded and established . They are All in him Yea , and in him Amen . Every promise by faith apprehended carries a man to Christ , and to the consideration of our unity with him , in the right whereof we have claime to the Promises ; even as every line in a circumference , though there never so distant from other , doth , being pursued , carry a man at last to one and the same Center , common unto them all . For the Promises are not made for any thing in us , nor have their stability in us , but they are made in and for Christ unto us , unto Christ in our behalfe , and unto us onely so farre forth as we are members of Christ. For they were not made to seeds as many , but to seed , namely to Christ , in aggregato , as comprehending the head and the members in the unitie of one body . So then every Promise carrying us to that Vnitie which we have with Christ by his spirit ( who is therefore call'd a spirit of Adoption , because he vesteth us with the sonneship of Christ , and a spirit of holinesse and renovation , because he sanctifieth us by the resurrection of Christ ) doth thereby purifie us from dead workes , and conforme the members to the Head , building them up in an holy Temple and into an habitation of God through that spirit by whom we are in Christ. In one word , Our interest in the Promises is grounded upon our being in Christ , and being one with him ; and our being in him is the ground of our purification . Every branch in me that bringeth forth fruite , my father purgeth , that it may bring forth more fruite . And in this respect the promises may be said to purifie , as still carrying us to our interest in Christ , in whom they are founded . Fifthly and lastly , the Promises are causes of our purification , as Exemplars , patterns , and seeds of purity unto us . For the Promises are in themselves Exceeding great and pretious , Every Word of God is pure and tryed like gold seven times in the fire , it is right , and cleane , and true , and altogether righteous , and therefore very lovely and attractive , apt to sanctifie and cleanse the soule . Sanctifie them by thy truth ( saith Christ ) thy Word is truth , and againe , Now ye are cleane through the Word which I have spoken unto you . For the Word is Seed , and seede a similates earth and dirt into its owne pure and cleane nature . So by the Word there is a trans-elementation , as it were , and conforming of our foule and earthie nature to the spiritualnesse of it selfe . Therefore the Apostle useth this for an argument , why the regenerate cannot si● ( namely in that universall and complete manner as others doe ) because they have the seed of God abiding in them , that is , his Word , Spirit , and Promises abating the strength of lust , and swaying them to a contrary point . For thus the Word of promise makes a mans heart to argue . Hath God of meere Grace made assurance of so pretious things to me who by nature am a filthy and uncleane Creature , obnoxious to all the curses and vengeance in his booke ? Hath he wrought so great deliverance , and laid up such unsearchable riches for my soule ? and should I againe breake his Commandements , and joyne in the abominations of other men ? Would he not be angry till he had consumed me ; so that there should be no escaping ? Should I not rather labour to feele the comforts and power of these Promises , encouraging mee to walke worthy of so great meroy , and so high a calling ? to walke meete for the participation of the Inheritance of the Saints in light ? Shall I that am reserv'd to such honour , live in the meane time after the lusts of the Gentiles , who have no hope ? * Hath God distinguished me by his Spirit and Promises from the world , and shall I confound my selfe againe ? Shall I requite evill for good to the hurt of mine owne soule ? These and the like are the reasonings of the heart from the beauty and purity of the Promises . Thirdly and lastly , Promises are Arguments to inferre our Purification , because in many of them that is the very Matter of which they consist , and so the power and fidelity of God is engag'd for our Purification . I will clense them from all their iniquity whereby they haue sinned against me , saith the Lord. And againe , I will sprinkle cleane water vpon you and you shall be cleane : from all your filthinesse and from all your idoles will I clense you , &c. And againe , They shall not defile themselues any more with their idoles , nor with their detestable things , nor with any of their transgressions , but I will save them , and I will cleanse them . And againe , I will heale their backeslidings , I will Love them freely . The Lord will wash away the filth of the daughters of Sion , & purge the bloud of Ierusalem from the midst thereof by the Spirit of Iudgement , and by the spirit of burning . Which Promises , bringing along the fidelity and power of God to our faith , doe settle our hearts amidst all the corruptions and impotencies of our nature . When the conscience is once throughly acquainted with the sight of its owne foulnesse , with the sense of that life and power which is in concupiscence , it findes it then a great difficultie to rest in any hope of having lusts either subdued or forgiuen . The Psalmist , when his sore ranne , and ceased not , refused to be comforted , thought himselfe cast out of Gods fauour , as if his mercies were exhausted , and his promises come to an end , and his compassions were shut up , and would shew themselves no more . Therefore in this case the Lord carries our Faith to the consideration of his Power , Grace , and Fidelity , which surpasseth not onely the knowledge but the very coniectures and contrivances of the hearts of men . The Apostle saith , That Christ was declared to be the Sonne of God with power , according to the Spirit of holinesse , by the resurrection from the dead ▪ That Spirit which raised Him from the dead is therefore called a spirit of Holinesse , because the sanctifying of a sinner is a resurrection , and requires the same power to effect it , which raised Christ from the dead . When Saint Paul had such a bitter conflict with the thorne in his flesh , the vigor and stirrings of concupiscence within him , he had no refuge nor comfort but onely in the sufficiencie of Gods grace , which was able in due time to worke away and purge out his lusts . And the prophet makes this an argument of Gods great power above all other Gods , that he subdueth iniquities , and blotteth out transgressions . Though wee know not how this can be done , that such dead bones , soules that are even rotten in their sinnes , should be cleansed from their filthinesse , and live againe : yet he knowes ; and therefore when wee are at a stand , and know not what to doe to Cure our lusts , then wee may by faith fix our Eyes upon him , whose grace , power , wisedome , fidelity is all in these his promises put to gage for our purification . Thus wee see how promises in generall doe worke to the Cleansing of us from filthinesse of flesh and spirit . The same might at large be shewed in many particulars . I will but name those in the words before the Text ( to which it referres . ) The Lord promiseth to Dwell in us as in spirituall Temples , and this proves that wee ought to keepe our selues Cleane , that wee may be fit habitations for so Dovelike and pure a spirit . Flee for●…ication ( saith the Apostle ) why ? know you not that your bodie is the Temple of the holy Ghost which is in you — therefore glorifie God in your bodies and spirits for they are Gods. And againe . If any man defile the Temple of God , him shall God destro●… ▪ for the temple of God is holy , which temple ye are . He promiseth to be Our Father , and make us his people , and this also is a strong argument why wee should purifie our selves , and as obedient children not fashion our selves according to the former lusts in ignorance , but as he who hath called us is holy ▪ so should we be holy in all manner of conversation . And if we call him father , who without respect of persons judgeth according to every mans workes , we should passe the time of our sojourning here in feare . Ye are a chosen generation ( saith Saint Peter ) a royall priesthood , a holy nation , a peculiar people , that you should shew forth the vertues of him , who hath called you out of darknesse into his marvellous light . When yee were of the world , ye were then strangers to the Covenant , and aliens from the house and Israel of God , but now being become Gods houshold , ye are strangers and pilgrimes in the present world , and should therefore abstaine from the lusts of the flesh , which are sensuall and worldly things . Those that are a peculiar people , are a purged people ●…oo . He will purifie to himselfe a peculiar people , that they may be zealous of good work●…s . The consideration of which things should make us labour to settle our hearts to beleeve , love , and prize the promises , to store up and hide the word in our hearts , to have it Dwell richly in us , that in evill times and dayes of temptation wee may have some holdfast to relie upon . In times of plenty , security , and peace , men go calmely on without feare or suspicion ; but when stonnes arise , when God either hides his face , or le ts out his displeasure , or throwes men upon any extremities , then there is no hope but in our a●…ker , no stay nor reliefe but in Gods promises , which are setled and sure , established in heauen , and therfore never reversed or cancelled in the earth : And if this faithfull and sure word had not bin Da●…ids delight & comfort , if he had not in all the changes & chances of his owne ●…ife remembred , that al Gods promises are made in heaven , where there is no inconstancie , nor repentance , he had perished in his affliction . Though David by a propheticall spirit foresaw that God would not make his house to grow , but to become a dry and wither'd stocke of ●…esse , yet herein was the ground of all his salvation and of all his desire , that the Lord had made with him an Everlasting Covenant , order'd in all things and 〈◊〉 , that he had 〈◊〉 by his hol●…nesse that he would not faile David ; so that it was as possible for God to be unholy , as for the Word of promise made unto David to fall to the ground , & be untrue . Now that wee may the better apply the Promises to our selves , and establish our hearts in the truth and fidelity of God by them , wee may make use of these few Rules , amongst divers others which might be given . First , Promis●…s generally made , and so in medio for all , or particularly to some , are by the ground of them equally appliable to any in any condition unto which the promises are ●…utable . All the promises are but as one in Christ , as lines tho●…gh severall in the circumference doe meete as one in the center . Take any promise and follow it to its originall , and it will undoubtedly carry to Christ , in whom alone it is Yea and Amen , that is hath its truth , certainety , and stability all from him . Now the Promises meeting in Christ ▪ cannot be severed or have a partition made o●… them to severall men ( for every beleever hath All Christ , Christ is not divided ) any other wise then the exigence of mens present estates doth diversifie them , and so fit them for such promises as now to others , or at other times to themselves would be unseasonable and unapp●…able . The Lord in aslenting to Salomons prayer , made a generall promise to any man , or to all the people ▪ that what prayer or supplication soever should be made towards his temple , he would heare in heaven and forgive , &c. 〈◊〉 bei●…g after in distresse , applied this generall to hi●… 〈◊〉 present 〈◊〉 , when the children of Ammon , 〈◊〉 ▪ and Mount Seir came to turne Israel out of their possessions . The Lord made a particular promise 〈◊〉 Ioshua , that he would be with him to blesse his enterprises against the Cananites , and to carry him through all the difficulties and hazards of that holy warre ; a●…d Saint Paul applies the promise to all the faithfull in any straites or distresses of life , as the Lord himselfe had before applied it from Moses to Ioshua , Let your conversation be without covetousnesse — for as God was with Ioshua , so will he be with thee , He will not faile thee nor forsake thee . Christ made a particular promise unto Peter , I have prayed for thee that thy faith faile not . And the same in effect he applies to All his , I pray that thou wouldst keepe them from the ev●…ll . And the consequent words to Saint Peter make it good ; When thou art con verted strengthen thy brethren , that is , comfort and revive them by thine owne experience , that when they are brought ●…nto the like case with thee they may have the benefit of the same intercessor and the sympathy and compassion of the same Saviour who deliver'd thee . As our Saviour saith in matter of dutie . What ●… 〈◊〉 ●…nto you , I say unto All , so we may say of him in matter of mercy , What he promiseth unto any , he promiseth unto al●… in an equall estate . It is good therefore to observe the truth of God in his Promises to others , and when we finde our selves reduced unto their condition , to apply it unto our selves , that we through patience and comfort of the Scriptures may have hope . This is the counsell of Saint ●…awes , Take my brethren the Prophets for an exam●…le of suffering affliction and of patience — yee have heard of the patience of ●…ob , and ye have seene the end of the Lord that the Lord is very pittifull ●…nd 〈◊〉 〈◊〉 〈◊〉 . And saint Paul assures us that for this cause God comforted him in his tribulation , that he might be able to comfort them who might be in any trouble with the comfort wherewith ●…ee himselfe had beene comforted by God. A poore Christian might object , A●…as If I were an Apostle ▪ if I had such graces , such services , such wayes of glorifying God as Paul had , I might hope for the same power and providence of God in my afflictions as he findes . But I am a poore ignorant , unfruitfull , and unserviceable creature , who doe more blemish then adorne my profession of the Gospell of Christ , and shall I looke for such care from God as saint Paul ? Beloved , the members in the body would not so argue ; If I were an eye , or a tongue , one of the noblest parts of the body , haply some compassion and remedy might be shewed me in my distempers ; but I am but a ioynt of the foote , or a meane , dishonourable , and lesse serviceable member , therefore though I am tormented with a goute or stone , the tongue will not speake , the head will not worke , the hand will not distribute any thing for me . The Children in a family would not so argue ; my father is carefull to provide physicke , and cure the diseases of my brother , because hee is growne up to doe him credit , and his countrie service , but I am but a childe , that lie upon him , and doe no worke , I am unable for any employments , and therefore I shall perish in my disease without care or regard . Surely if the members of a body , or the children of men , who are evill , would not thus argue , how much lesse reason have any of Christs , who have a head entrusted with the care of his meanest members , and a father tender of the fals and failings of his weakest children ? Thus rather should the soule resolve . Though Paul had more grace then I , yet he had no more me●…t then I. All the compassion which was shewed unto him was out of favour and mercie , not out of debt or dutie ; and my wants and miseries make me as fit for mercie as he was ; and the compassion of a father is most ▪ commended toward the unworthiest and most unprofitable childe . Secondly , ' Promises in themselves are certaine , but the wayes of performance are often undiscernable and hidden ; therefore wee must live by Faith , and not by reason , and measure the Truth of Gods Words by the strength of his Power , and not by our owne conceits or apprehensions . When wee looke upon God in his Promises , wee must conceive of him as a God infinite in wisedome to contrive , and in Power to bring about the execution of his owne will. There is a Promise made of calling the Iewes unto Christ , and causing them to turne from their transgressions . The Redeemer shall come unto Sion , and unto them that returne from transgression in Iacob , Esai . 59 ▪ 20. But hee who should consider the extreme obstinacie and stubbornnesse of that people against the Gospell , would thinke it impossible , that they should ever bee pull'd out of the s●…are of the Divell ; therefore the Apostle makes Gods Power the ground of certaintie in this promise , They also shall be grafted in againe , for God is able to graffe them in — As it is written , There shall come out of Sion the deliverer , and shall turne away ungodlynesse from Iacob , Rom. 11. 23. 26. The Sadduces and Gentiles derided the Doctrine and Promise of the Resurrection from the deade ; and our Saviour carrieth the one from their owne prejudice unto Gods Power ; ye erre , not knowing the Scriptures , nor the Power of God , Math. 22. 29. And Saint Paul the other , from their reason unto Faith in God , Why should it be thought a thing incredible with you , that God should raise the Dead ? Act. 26. 8. Therefore wee shall finde mens unbeliefe in Scripture hath risen partly from apprehension of power in those whom they feare , and partly from apprehension of impotencie in those whom they should trust . When the Israelites heard of Giants and sonnes of An●…k in the promised la●…d , presently they murm●…ed against the Lord and his Servants , and provoked him by their unbeleefe of his mighty power which they had had so frequent experience of ▪ How long will this people provoke mee ? How long will it be ere they beleeve me , for all the signes which I have shewed amongst them ? Numb . 14. 1 , 11. They provoked him againe by infidelitie in the wildernesse , when they asked meate for their Iust , and that was by calling the Power of God in question ; They spake against God , they said , can God furnish a table in the Wildernesse ? Behold hee smote the Rocke that the Waters gushed out , and the streames overflowed ; but can hee give bread also , can he provide flesh for his people ? Psal. 78. 19. 20. They measured God by their owne reason , and charged God with that impotencie which they found in themselves . This was the sinne of that noble man who attended upon the king of Israel in the great famine at Samaria ; when the Prophet foretold a marvellous plentie which should suddenly come to the place , hee measured Gods Power by his owne conceits of possibility in the thing , If the Lord would make windowes in heaven , this thing could not be , 2. King. 7. 2. There was a Promise made unto Israel to restore them out of that great captivity of Babylon , and this seemed to them as incredible as for men to bee raised out of their Graves after so many yeeres consumption , therefore they said ▪ our bones are dried up , and our hope is lost , and we are cut off for our parts . Wee have no more reason to beleeve any promise , or to rest upon any expectations of deliverance , then dead bones have to revive againe . Therefore the Lord acquainteth them with his Power together with his Promises . O my people ye sha●● know that I am the Lord ! that is , that my wayes and thoughts are infinitely above your shallow apprehensions , when I shall have brought you out of your Graves , Ezek. 37. 11. 13. Though there should bee famine , and mountaines betweene Gods people and his promises , famine to weaken their feete that they could not crawle away , and mountaines to stop their passage which they could not climbe nor overpasse , yet when there was no might nor power left in them , the Spirit of the Lord should be their strength , their feete should be like Hindes feete to skippe over the mountaines , and the mountaines should be as a plaine before them , Hab. 3. 17. 18. 19. Zach. 4. 6 , 7. All doubts and distrusts arise from this that men make their owne thoughts the measure of Gods strength , and have low and unworthy conceits of his Power . This therefore in all difficulties wee must frame our hearts unto to looke of from second causes , from the probabilities or possibilities which are obvious to our reason , and admire the unsearchablenesse of Gods Power and wisedome , which is above all the thoughts of man. If a rich man should promise a begger a great summe of money , and hee should discomfort himselfe with such plodding scruples as these : Alas these are but the words of a man who meanes well , and takes compassion on my povertie ; but how can hee possibly make good this promise ? If I should engage my selfe thus to another poore man , I should be sure to faile his expectations and ●…latter him with winde , what quiet or comfort could he have ? but he would have more wisedome then to measure rich men by his owne povertie and basenesse . So should we doe in any difficulties and distresses either from sinnes , afflictions , or temptations . As Abraham did 〈◊〉 not at the Promise of God through unbeliefe but was strong in faith , giving glory to God , being fully perswaded that what he had promised he was able to performe , Rom. 4. 19 20. And after , he offered vp his Sonne in faith , because he knew that God was able to raise him even frō the dead from whence he had before in a figure received him namely from a dead and barren wombe , Heb. 11. 29. Th●…s was Iobs onely comfort upon the dunghill , That that God who would after wormes had consumed his flesh ▪ raise him up at the last day , and make him with those very eyes to see his 〈◊〉 , had power enough in his due time to deliver from that wofull 〈◊〉 into which hee had ●…st him , and to revive his strength and estate againe , Iob. 19. 25. 26. 27. A man haply is haunted and pursued with such or such an uncleane affection , is wearied in wrestling with it , and cannot prevaile ( as indeede there is nothing that cleaves more pertinaciously , or is more inexpugnable , then a strong and importunate lust . What must hee now doe ? sinke under the weight ? is there no remedy , nor way of escape ? God forbid . When his owne strength and wisedome failes him , let him looke off from himselfe unto the power and promises of that God , who is Al-sufficient to save to the uttermost those that come unto him by Christ. He is a Refiner , a Sunne of Righteousnesse that can cure the barrennesse of our hearts by the healing vertue of his wings , and purgeaway our drosse and corruptions from us . That Promise which God made to Paul in the stirrings and conflicts of his concupiscence is made unto all of his temper , My Grace is sufficient for thee ; and there are two things in that promise , Grace to make it , and Sufficiencie to fulfill it . Lay aside saith the Apostle , every weight , and the sinne which doth so easily beset you . Alas , may the Soule answere , if it be a weight , how shall I moove it ? If it bee a be●…ieging and encompassing sinne , that doth so easily occupate and invade all my faculties , how shall I repell or drive it of well , saith the Apostle , if you cannot quit your selves of your clog and burthen , yet runne with patience the race which is set before you , bee content to draw your chaine , and to lugge your lusts after you . But how can the soule be patient under such heavie and such close corruptions ? under the motions , importunities , and immodest solicitations of so many and so adulterous lusts ? Looke , faith he , unto Iesus the Author and finisher of your faith ; consider him — lest yee bee wearied and faint in your mindes . He doth not any of his workes by halfes ; he is a Perfect Saviour , He finisheth all the workes which are given him to doe ; If he have begunne a good worke in you , hee is able to perfect it ; if hee be now the Author , he will in due time be the Accomplisher of your Faith. Wee must note , All the promises are made in Christ ; being purchased by his merits , and they are all perform'd in Christ , being administred by his power and office . And in Christ , wee must note , there is , first , a will that wee should be holy , expressed in his prayer to his father , sanctifie them by thy truth . Ioh : 17. 17. Secondly , a power to execute that will , he is able to save those that come unto God by him ; and he quickneth whom he will. Thirdly , both his will and power are back'd and strengthned with authority and an office so to doe , for he was sanctified and sealed by his father unto this purpose . Fourthly , he is furnish'd with Aboundance of wisdome to contrive , and of fidelity to employ both his will , power , and office , for fulfilling all Gods promises of grace and mercie . In him there were treasures of wisedome , and he is a mercifull and faithful high priest . Fifthly , to all this he is further engag'd by his consanguinitie with us ; he is our brother by his sympathie and compassion towards us ; he hath felt the weight of sinne in the punishment therof , and the Contradiction of sinners , and lastly by his propriety unto us ; he should defraud himselfe , if he should not fulfill all his promises to the church ; for the church is His owne house . All the promises are made to Him , in aggregato , with his Church , To the seed of Abraham , that is To Christ , namely to the head and members together . As when any euill befals the church he is Afflicted ; so in all the Advancements of the church he is honored , and , in a sort , further filled ; for the church is His fulnes . Though as God , as man , as mediator , he be full by himselfe ; yet as Head he accounteth himselfe maimed and incomplete without his members . So that when Christ pleads and prayes for the Church he is an Advocate and Intercessor in his owne businesse ; for the Affaires of the Church are His. Thirdly , promises are many times subordinate to one another , and are perform'd in an order , succession , and depeudencie . Therefore we must not anticipate , nor perturbe the order which God hath put in his Promises , but waite upon him in his owne way . Grace and Glory will he give , but first Grace before Glory , no man must snatch at this promise till hee have interest in that . Godlinesse hath the promises of this life , and of that to come ; but wee must note the order which our Saviour puts , first seeke the Kingdome and Righteousnesse of Goa , and then all these things shall be added unto you . The Lord Promiseth to call men unto Christ , Nations that knew thee not shall runne unto thee . The Apostle telsus whereunto hee calls , God hath not called us unto uncleannesse , but unto Holynesse . Therefore in the next place he promiseth to sanctifie and cleanse his Church ; I will put my Law in their hearts , and in their inward parts . The qualification of this Holynesse is , that it be whole and constant . The very God of Peace Sanctifie you , and preserve you blamelesse unto the comming of our Lord Iesus Christ , Is the Apostles prayer for the Thessalonians . Therefore in the next place , God promiseth Perseverance , I will not turne away from them , to doe them good , but I will put my feare in their hearts , that they shall not depart from me . But this Perseverance is not so certaine , but that it admits of fals , slippes , and miscarriages ; therefore in that case , He promiseth healing and restoring . I will heale their backes●…idings , I will love them freely . I will binde up that which is broken , and will strengthen that which was sicke . And after all this comes the promise of Glory , and Salvation . Now then wee must waite upon the promises in their owne order . When God hath called us to the knowledge of Christ , wee must not skip over all the intermediate linkes , and looke presently for the accomplishment of Gods promise of Salvation , or perseverance by Gods sole Power , and in the meane time omit all care of Holynesse in our conversation . When we are sanctified , wee must not resolue then to sit still , as if all our worke were at an end , and expect salvation to droppe into our lappes . But we must make it our care , and esteeme it our owne duty to continue faithfull unto the end , that so we may receive a Crowne of Life . For God doth not fulfill his promises in us onely , but by us too ; and those things which in regard of his Word are his promises , are also in regard of his commaund our Duties . And therefore we must take the promises in that Connexion , and dependencie which they have amongst themselves . Fourthly , promises , though alwayes necessary , are yet most usefull in Extremities , and therefore it is best for us to store up of all sorts ; though wee see no present use of some particulars , yet we know not what time may bring forth , what wayes God my please to try us by . Secondly , It is best to acquaint our hearts with those which are most generall , pretions , fundamentall , wherein Gods Power and Goodnesse is principally seene , and from them it will be easie to inferre the rest . As Iob argues from the finall resurrection to a deliverance from the dunghill . And David from the deliverance of his Soule from Hell , to the deliverance of his feete from falling . And Habakuk , from the deliverance out of Egypt and the wildernesse , to the deliverance out of Babylon . And Abraham from a miraculous generation in a dead wombe to a miraculous restitution of Isaak from the dead againe . And Paul from a deliverance out of the mouth of the Lion , to a deliverance from every evill worke . Some notable act of Gods mercy and providence may bee applyable to severall more particulars ; because experience worketh hope . Thirdly , It is good to bring a mans selfe to a view of extremities in himselfe , to keepe fresh in his eye the nakednesse , poverty , and utter disability that is in him to further his owne happynesse ; and that will fitte him to goe with Patience and Faith through any other exigencies which he may bee brought to . There is as little ground why a sinner should beleeve and trust God for the forgivenesse of his sinnes ; as Hope fōr any comfort and support in his distresses . If a man can therefore now keepe before him a distinct view of the filthynesse of his sinnes , and that anguish and extremities which it brings , and live by Faith in the remission of them , he will bee much the more fitted to trust and leane on God in the middest of any other distresses . There is not so much evill , so much unremoveablenesse , and unmitigablenesse in any 〈◊〉 or misery , as there is in sinne ; and therefore if we can trust God for pardon , purging , and extinguishing of sinne , we may much more trust him for the supporting of us under , or del●…vering us from any other evill . Fifthly , experience of Gods Wisedome , Truth , and Power in some promises will settle and establish the heart in dependance , and expectation of the like in others . Sense doth corroborate and confirme Faith. And this wee shall observe to be a very frequent argument in Holy Scriptures to conclude Gods favour for the present or future , by his proceedings past . When the Israelites were afraid of the Anakims and Giants of the Land , this was Moses his argument , Dread not , neither bee afraid of them ; the Lord your God which goeth before you , hee shall fight for you , according to all that he did for you in Egypt before your eyes , and in the wildernesse , &c. And againe , I commanded Iosua , saith he , at that time saying . Thine eyes have seen all that the Lord your God hath done unto these two Kings : So shall the Lord doe unto all the kingdomes whither thou passest . So David argued against G●…liah , The Lord did deliver me from a Lyon and a Beare , therefore he will deliver me from this Philistime . And S. Paul , The Lord hath delivered from a sentence of Death , and doth deliver , therefore I trust that hee will deliver . So the faithfull argue in the Prophet . Art not thou hee that didst cut Rahab , and wound the Dragon ; that didst dry the Sea , the waters of the d●…pe and mad●…st a passage through the d●…pths of the Sea for the ransomed to passe over . Ther●…fore the Redeemed of the Lord shall returne and come with singing unto Sion , &c. These and sundry the like examples were written for our learning that wee also through comfort of the Scriptures might have hope ; that wee might learne to store up the passages of Gods providence in our lives , that they may bee for presidents and rules in after times . Men are apt to sinke under the present sense of any evill that presseth them , because they doe not looke ba●…kward to Gods former wayes of mercy towards them ; whereas if men could thus argue , I have knowne a famine , and felt a pinching season so long agone , and I did then out-live it , and Gods providence cared for me and ●…arried mee through that plunge and distresse : I have felt a sore disease , and beene in the mouth of the Grave and yet I live to prayse Gods power : The buffets of Sathan have heretofore bruized my soule , and I have beene even drencht in mine owne sorrowes , and swallowed up of despairing and uncomfortable thoughts , and yet out of them all the Lord hath delivered me , and let his countenance shine upon me againe : And hee is the same God still , as full of compassion to com●…iserate my calamities , as full of power to effect , as full of wisedome to contrive , as ful of fidelity to performe his owne Promises , as hee was before : And therefore I will waite upon him in the wayes of his owne mercy , and rest in the constancie , immutability , indeficiencie of that God with whom there is no variablenesse , neither shadow of changing : I say if men could thus learne to comfort their hearts by their experiences and review of Gods former proceedings , they might with the more quietnesse and silent affections expect the salvation of the Lord againe . Sixthly ▪ The same thing in temporall and inferior blessings may belong to one man , only ex largitate , out of that generall providence which causeth the S●…nne to shine on the good and the bad alike ; and to another ex promisso , out of Gods promise ; because god●…ynesse hath the promises of this life as w●…ll as of that to come . Now there is a vast difference betweene these two , to have a thing onely out of patience and forbearance , and to have it out of engagement and promise . For by the promise there is a discharge of all the forfeitures , incumbrances , vexations , perplexities which attended the same thing . As in temporall , so in spirituall and theologicall respects , there is a great difference in Tenures touching the same things . The wicked in the earthly things they enioy are wholly Tenants at will , they have no engagement at all from God , they may be thrust out every houre ; for all their right was forfeited in Adam , and restored unto them only by a Generall providence during Gods good pleasure : as a condemned malefactor till the time of his execution hath some thing allowed him out of favour , but may at pleasure bee cut off from it . But the faithfull have all things by inheritance , by the Right of Christs purchase , and by Covenant in him . Not onely things present , but things to come are theirs ; they have the Truth of God pawn'd for their preservation and supplyes so long as they continue in his way ; A way of Piety , industrie , and honestie . And they have them for themselves and their seede . The promises were to Abraham and his seede . I never saw the righteous forsaken , nor his seede begging their bread . The wicked have earthly things onely as d●…ensations and employments , nay as vexations , and toyles of life ; as idols , snares , and thornes , things that e●…tangle their hearts , and take them of from God. As a cloud exhal'd by the Sunne hides the light of the Sunne which drew it up ; * as a Worme eates out the wood , and rust consumes the Iron which breeds it ; as water in a vessell raised by the fire , puts out the fire which raised it : so the great estates and temporall blessings of God unto evill men , serve but to intercept the thoughts , and to blot out the notions and remembrance of him that gave them I spake unto thee in thy prosperitie , but thou sata'st I will not heare . And this hath beene thy manner from thy youth , saith the Lord , Ier. 22. 21. But the faithfull have earthly things as rewards of their righteousnesse , as an accession , advantage , and overplus unto the Kingdome of God ; as testimonies of Gods Love , and care of them ; as exercises of their thankefulnesse , charitie , mercie , &c. But it may be obiected , why then have not the faithfull more aboundance of these things then worldly men ? I answere , first , A little that the righteous hath is better then greate poss●…ssions of the ungodly . For first they have the maine substance of these things as well as the other , they live , and eate , and are cloathed as well as they ; and secondly they have the comforts more , lesse anguish of heart , vexation and contention of minde then the others have . And to them it is all one whether they goe into heauen through the gate or through the wicket . As a Bird with a little eye and the advantage of a wing to soare up withall may see farre wider then an Oxe with a greater : so the righteous with a little estate , ioyned with faith , tranquillity and devotion , may have more pleasure , feele more comfort , see more of Gods bounty and mercie , then a man of vast possessions , whose heart cannot lift it selfe aboue the earth . Secondly , As nature when shee intendeth a farther and more noble perfection , is lesse curious and elaborate in inferior faculties : ( As man is exceeded by the Eagle for sight , and the Hound for sent , and the hare for swiftnesse , because nature intending in him a more spirituall and divine Soule , chose to be lesse delicate and exact in the senses ) so God intending to bestow upon the faithfull a farre more exceeding and aboundant weight of heavenly glory , doth not alway so fully enlarge his hand towards them in these earthly things , as to those who have no other portion but in this life . We see then how much it concernes us to looke unto the ground of our Tenure , to observe in what service wee hold our estate , whether as appurtenances to Gods kingdome ; or as meerely the pastures of a beast , which doe only fatten against the day of slaughter . Seventhly and lastly , Gods Promises to us must be the grounds of our prayers to him . When ever God makes a promise , wee must make a prayer . And there are two things in this Rule to be observed . First , that wee can make no prayer in boldnesse , faith , or comfort , but for things promised . For if we will have God heare us , wee must pray according to his will : we must aske in faith , we must see the things we aske made Ours in some promise and engagement before we must presume to aske them . This ( as we have before observed ) encouraged David , Iehoshaphat , and Daniel to pray unto God , because hee had made promises of the things they desired , and therefore they were certaine that they prayed according to his will. This was Nehemiahs ground in his prayer for the reparation of Ierusalem . Remember , I beseech thee , the word which thou commandedst thy servant Moses , saying , if ye trangresse , I will scatter you abroad : But 〈◊〉 you turne unto me and keepe my commandements and do them , though there were of you c●…st out unto the uttermost part of the heaven , yet will I gather them from thence , &c. Now these are thy servants and thy people whom thou h●…st redeemed by thy great power , and by thy strong band . O Lord , I beseech thee , let now thine ●…are be attentive to the prayer of thy servant , and to the prayer of thy servants , who desire to feare thy name , &c. Secondly , that God will not performe promises , till by prayer they be sought for from him ; till in our humble desires we declare that we accompt his promises exceeding great and pre●…ous things . The Lord had promised deliverance unto Israel , yet saith the Lord , For this I will be enquired of by the house of Israel to doe it for them . Thus saith the Lord , After seventie yeeres be accomplish●…d at Babylon , I will visit you , and performe my good word towards you , in causing you to returne to th●…●…lace . For I know the thoughts that I thinke towards you ▪ thoughts of peace and not of evill , to give you an expected end . But how shall this excellent promise of God be effected ; It followes ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon me , and ye shall goe and pray unto m●… , ●…nd I will hearken unto you , &c. So againe , The Lord maketh a promise of forgivenesse of sinnes , 〈◊〉 〈◊〉 〈◊〉 blotteth out thy transgression for mine owne 〈◊〉 , and will not remember th●… sinnes . But for the execution of this promise , God will be sought unto . Put mem remembrance , saith he , and let us plead together : for when we pray unto God to fulfill his promises , we testifie first , that they are promises of Mercie , and not of dutie or debt ; because God is not bound to tender them unto us , but we to beg them of him . Secondly , we declare our need , and by consequence estimation of them , and dependance upon them . And lastly , we subscribe to the truth , and acknowledge the wisedome power , fidelity , and wayes that God hath to make good all his owne words unto us . We have no reason therefore to esteeme any thing a blessing , or fruit of Gods Promise , which we doe not receive from him upon our knees , and by the hand of prayer . As promises are the Rule of what wee may pray for in faith ; so prayer is the ground of what wee may expect with comfort . Th●…s we see what use we are to make of the promises to 〈◊〉 〈◊〉 f●…om all filthinesse of flesh and spirit : and the 〈◊〉 we may make of them likewise to perfect our 〈◊〉 〈◊〉 the ●…eare of God. For as the exceeding great ●…d pretious promises of God doe cleanse our natures , and make us ●…scape the corruption●… or filthinesse which is i●… the world through lust ; so do they serve to ad one grace to an●…ther , and to make them abound in us , till we come to cha●…ity , which is the bond of perfection , as Saint Peter shewes . And againe , Grow , saith he , in grace , and in th●… 〈◊〉 of our Lord 〈◊〉 Christ. The more a 〈◊〉 doth abound in the knowledge of Christ , who is the s●…mme , fountaine , ●…le ▪ treasurie of all the promises , the more will he grow in grace and unto perfection . For as some promises are in our hand , and perform'd already , as Rewards for our service past : so others are still before our eyes , to call and allure us , as the price unto which we p●…este . Be ye stedfast and unmoveable and abound alwaies in the worke of the Lord , saith the Apostle , for as much as you know that your labour is not in vaine in the Lord. Holding fast , and going on hath a Crowne attending it . The more we proceede in holinesse , our salvation is still the Neerer unto us . If we lose not the things which wee have wrought , we shall receive a full reward . THE VSE OF THE LAW . ROM . 7. 13. Was that then which is good made death unto me ? God forbid . But sinne [ namely was made death unto me ] that it might appeare sinne , working death in me by that which is good : That sinne by the Commandement might become exceeding sinfull . HEre we finde the Originall discovery of all that Sinfulnesse of sinne which wee have hitherto insisted upon , namely the manifesting , and working property which is in the Law of God. It will bee therefore very requisite by way of Appendixe to the preceding Treatise , and of manuduction to the consequent , to unfeld out of these words The u●…e of the Law ; by which we shall more distinctly understand the scope and purpose of the Holy Ghost , in loading the spirit of man with t●…e vanity of the Creature , and in shutting up the conscience under the sinfulnesse of sinne ; both which have respect unto the Law , that as an effect of the cursing , and this of the Convincing power thereof : and yet in both nothing intended by God but Peace and Mercie . The Apostle in the beginning of the Chapter shewes that we are by nature subject to the Law , and death , which is an unavoidable consequent of the breach thereof , even as the wife is to her husband as long as he liveth . And that by Christ we are delivered from that subjection , who hath shine our former husband , and taken him out of the way , as the Apostle elsewhere speakes . Now because this doctrine of justification by faith in Christ , and deliverance from the Law by him , was mainely opposed by the Iewes , and was indeed that chiefe stumbling blocke which kept them from Christianitie ( which I take it was the reason why the false brethren , under pretence the better to worke on that people , to pacifie affections and reconcile parties , and ferruminate the Churches together would have mingled the Law with Christ in the purpose of Iustification , as the papids now upon other reasons doe : ) Therefore the Apostle ( who was very zealous for the Salvation of his brethren and ki●…sfolke according to the flesh ) labours to deer●… th●…s doctrine from two maine objections in this Chapter , which it seemes the Iewes did use against it . The ground of both is tacitely implied , and it is the same generall hypothesis , or supposition that all deliverance is from evill , and carries necessary relation to some mischiefe which it presupposeth . Therefore if that doctrine be true which teacheth deliverance from the Law , then it must be granted that the Law is evill ; for to be unsubjected to that which is good is no deliverance , but a wilde and b●…utish loosenesse . Now evill is but two fold , either sinne or death . So then if the Law be evill , it must be either sinne or death . The former objection is made , vers . 7. What shall wee say then , is the Law sinne , that we should now heare of a deliverance from it ? Doth not the Scripture account the Law a priviledge , an honour , an ornament to a people ? and from the Iustnesse and Holinesse of the Law conclude the dignity and greatnesse of a nation ? What nation is so great , saith Moses , which hath statutes and iudgements so righteous as I set before you this day ? He sh●…weth his word unto Iacob , his statutes an●… iudgements unto Israel ; He hath not dealt so with every nation , saith David . I sent unto them Honorabilta . Legis , saith the Lord , the honorable and great things of my Law. but they were counted as a strange thing . And is that which Moses and the Prophets esteemed a priviledge and honour become now a yoke and burden ? Shall wee admit a doctrine which over-throwes the Law and the Prophets ? To this the Apostle answeres , God for bid . The Law is not sinne , for I had not knowne sinne but by the Law. It is true , sinne tooke occasion by the Law to become more sinfull , vers . 8. but this was not occasio data but arrepta . no occasion naturally offered by the law , but perversly taken by sinne , whose venomous property it is to suck poison out of that which is holy . So then the Law is not sinne , though by accident it enrage sinne . For of itselfe it serveth onely to discover and reveale it , ver . 9. But as the Gospell , as well when by mens perversnesse it is a savour of d●…ath , as when by its owne gratious efficacie it is a savour of life is both wayes a sweete savour : So the Law either way , when by it selfe it discovereth , and when by accident it enrageth sin , is still Holy , lust and Good ver . 11 Vpon this followes the second Objection in the words of the Text. Is that which is good made death unto me ? If a deliverance presuppose an evill in that from which we are deliver'd , and no evill but belongs either to sinne or death , then admitting a deliverance from the Law , if it be good in respect of holinesse , it must needs be evill in the other respect ; and then that which is good is made death unto me . And this casts a more heavie aspersion and dishonour upon God then the former , that he should give a Law meerely to kill men , and make that which in its nature is good , to be mortall in its use and operation . Wine , strong waters , hard meates are of themselves very good to those purposes unto which they are proper : yet under pretence of their goodnesse to cra●…me the stomicke of a sucking infant with them , would not be kindnesse but crueltie , because they would not in that case comfort or nourish , but kill . Gold is good of it selfe , but to fetter a man with a chaine of gold would be no bounty , but a mockery . So to conceive God to publish a Law good indeed in it selfe , but deadly to the subjects , and to order that which is holy in its nature , to be harmefull and damnable to the Creature in its use , is so odious an aspersion upon so just and gratious a God , as may safely bring into suspicion and disgrace any doctrine which admits of so just an exception . Now to this likewise the Apostle answeres , God forbid . The Law is not given to condemne or clogge men , not to bring sinne or death into the world ; It was not promulgated with any intention to kill or destroy the Creature . It is not sin in it selfe ; It is not death unto us , in that sense as we preach it ( namely as subordinated to Christ and his Gospell . ) Tnough as the rule of righ●…eousnesse we preach deliverance from it , because unto that purpose it is made impotent and invalid by the sinne of man , which now it cannot prevent , or remove , but onely discover and condemne . Both these Conclusions that the Law is neither sinne nor death , I finde the Apostle before in this Epistle excellently provi●…g . Vntill the Law sinne was in the world ; but sinne is not imputed where there is no Law : neverthelesse , death ●…atgned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression . That is , as I conceive , over those who did not sin●…e against . so notable and evident Characters of the Law of nature , written in their hearts , as Adam in Paradise did ( for sinne had betweene Adam and Moses so obliterated and defaced the impressions of the morall Law , that man stood in need of a new edition and publication of it by the hand of Moses . ) That place serves thus to make good the purpose of the Apostle in this . Sinne was in the world before the publication of the Law , therefore the Law is not sinne . But sinne was not imputed where there is no Law ; men were secure and did flatter themselves in their way , were not apt to charge or condemne themselves for sin , without a Law to force them unto it . And therefore the Law did not come a new to beget sinne , but to reveale and discover sinne . Death likewise not onely was in the world , but raigned even over all men therein , before the publication of the Law. Therefore the Law is not death neither . There was Death enough in the world before the Law , there was wickednesse enough to make condemnation raigne over all men ; therefore neither one nor other are naturall or essentiall consequences of the Law. It came not to beget more sinne ; it came not to multiply and double condemnation ; there was enough of both in the world before . Sinne enough to displease and provoke God , death enough to devoure and torment men . Therefore if the Law had beene usefull to no other purposes , then to enrage sinne , and condemne men ; if Gods wisedome and power had not made it appliable to more wholsome and saving ends , he would never have new published it by the hand of Moses . Here then the observation which from these words we are to make , ( and it is a point of singular and speciall consequence to understand the use of the Law ) is this . That the Law was revived , and promulgated a new on Mount Sina , by the ministery of Moses , with no other then Evangelicall and mercifull purposes . It is said in one place , That the Lord hath no pleasure in the death of him that dyeth : but it is said in another place , That the Lord delighteth in mercie . Which notes , that God will doe more for the Salvation , then he will for the damnation of men ; He will doe more for the magnifying of his mercy , then for the multiplying of his wrath : for if that require it , he will revive and new publish the Law , which to have aggravated the sinnes , and so doubled the condemnation of men , He would never have done . Before I further evidence the truth of this doctrine , It will be needefull to remove one Objection which doth at first proposall thereof offer it selfe . If God will doe more for his mercie , then for his wrath and vengeance , why then are not more men saved , then condemned ? If Hell shall bee more fill'd then Heaven , is it not more then probable that wrath prevaileth against Grace , and that there is more done for furie , then there is for favour . To wave the solution given by * some , That God will intentionally and effectually have every man to bee saved , but few of that every will have themselves to be saved . — ( An explication purpos●…ly contradicted by Saint Austin , and his followers , whose most profound and inestimable Iudgement the Orthodoxe Churches have with much admiration and assent followed in these points ) I rather choose thus to resolve that case . It will appeare at the last great day that the saving of a few is a more admirable and glorious worke , then the condemning of all the rest . The Apostle saith a That God shall bee gloryfied in his Saints , and admired in those that beleeve . For first , God sheweth more mercie in saving some when He might have judged all , then Iustice in Iudging many when he might have saved none . For there is not all the Iustice which there might have beene , when any are saved ; and there is more mercy then was necessary to haue beene , when all are not condemned . Secondly , the Mercie and Grace of God in saving any is absolute , and all from within himselfe , out of the unsearchable riches of his owne will : But the Iustice of God , though not as essentiall in him , yet as operati●…e towards us , is not Absolute but Conditionall , and grounded upon the supposition of mans sinne . Thirdly , his Mercie is unsearchable in the price which procured it ; Hee himselfe wa●… to humble and empty himselfe , that he might shew mercie . His mercie was to be purchased by his owne merit ; but his Iustice was provoked by the merit of sinne onely . Fourthly , Glory which is the fruite of Mercie is more excellent in a few , then wrath and vengeance is in many ; as one bagge full of gold may bee more valuable then tenne of silver . If a man should suppose that Gods mercy and Iustice , being equally infinite and glorious in himselfe , should therefore have the same equall proportion observed in the dispensation and revealing of them to the world ; wee might not therehence conclude , that that proportion should be Arithmeticall , that mercy should be extended to as many , as severitie . But rather as in the payment of a summe of mony in two equal portions , whereof one is in gol●… , the other in silver , though there bee an equalitie in the summes , yet not in the pieces by which they are paide : so , in as much as Glory being the communicating of Gods owne blessed Vision , Presence , Love , and everlasting Societie , is farre more honourable and excellent then wrath , therefore the dispensation of his Mercie in that amongst a few may bee exactly proportionable to the revelation of his Iustice amongst very many more in the other . Suppose wee a Prince , upon the just condemnation of a hundred malefactors , should professe , that as in his owne royall brest mercy and Iustice were equally poised and temper'd , so he would observe an equall proportion of them both towards that number of malefactors , suffering his justice to condemne , and his mercy to spare just so many as might preserve his Attributes i●…aequilibrio , that the one might not over-weigh the other : Certainely in this case there would be more mercy in saving tenne out of favour , then in punishing and condemning all the rest for their Iust demerit . Fifthly , and lastly , let me problematically and by way of 〈◊〉 onely propose this question . Why may it not be justly said that there shall bee in Heaven as much Glorie distributed amongst those few which shall be saved , as wrath in Hell amongst those many which perish ? I dare not speake where the Scripture is silent ; yet this by way of argument may bee said . The proportion of wrath is measured by the finite sinnes of men , the proportion of Glory from the infinite merits of Christ. There is more excellencie and vertue in the merit of Christ to procure life for his few , then vilenesse or demerit in sinne to procure death for many . As there may bee as much liquor in tenne great vessels , as in a thousand smaller : so there may bee as much Glory by the merit of Christ in a few that are saved , as wrath , from the merit of sinne in multitudes that perish . But to returne to that from whence I have digressed . Manifest it is that God will doe more for the magnifying of his mercie , then ●…or the multiplying of his wrath , because to be mercifull he will new publish the Law , which for enlarging his judgements hee would not have done ; but would have left men unto that raigne of sin & death which was in the world betweene Adam and Moses . Notabl●… to this purpose is that place which I have before 〈◊〉 touched , and shall now 〈◊〉 againe more particularly to unfold , with submission of my judgement therein unto the better learned . It i●… Gal. 3. beginning at the 15. vers . ▪ Brethren I speak-after the mann●…r of men : though it be but a mans covenant , yet if it b●… c●…firmed , no man dis●…ulleth or addeth thereto . ▪ The Apostle before mentioned the covenant of Promise and Grace made to Abraham , and in him as well to the Gentil●…s as to the ●…ewes ; unto which the consideration of the Lawes insufficiencie to justifie , and by consequence to Blesse , had led him . In these words hee doth by an Allusion unto humane contracts prove the fixednesse and stability of the Covenant of mercy even from the courses of mutable men . If one man make a grant , and covenant to another , doe ●…grosse , signe , seale , take witnesses , and deliver it to the o●…her for his benefit and behoof●… , it becomes altogether irreversible and uncancellable by the man which did it . If a man make a Testament , and then die , even amongst weake and mutable men it is counted sacred ; and impiety it is for any man to adde , diminish , or alter it . But now , saith the Apostle , God is infinite in wisedome to foresee all inconveniences , and evill consequences which would follow upon any covenant of his , and so if neede be to prevent the making of it . Things future in their execution and issuing out of second causes , are yet all present to the intuition of God ; and so any thing which might after happen to disa●…ull , or voyde the covenant , was p●…esent and evident to his Omniscience before , and therefore would then have prevented the making of it . If then men , whose wills are mutable , whose wisedomes may miscarry , who may repent and be willing to revoke their owne covenants againe , doe by their hand , seale , and delivery disable themselves to disanull their owne act , when it is once past : much more God , who is not like man that hee should repent ▪ when hee makes a covenant , doth make it sure and stable , constant and irreversible , especially since it is a Covenant established by an oath , as the Apostle elsewhere shewes , a●…d when God sweares he cannot repent ▪ Thus the Apostle prooveth the Covenant of mercy and grace to be Perpetuall , from the Immutability and wisedome of him that made i●… ; and if it be perpetuall , then all other subsequent acts of God doe referre some way or other unto it . It followeth vers 16. Now to Abraham and his seede were the Promises made , he saith not , and to seedes as of many , but as of one , and to thy seede , which is Christ. ] Where by One , we understand one mystically and in aggregato , not personally or individually ; and by Christ , the whole Church , consisting of the Head and Members , as he is elsewhere taken . 1 Cor. 12 12. Now these words doe further ratifie the stabilitie of the Covenant ; for though a Covenant bee in it selfe never so constant and irreversible , yet if all the parties which have interest in or by it should cease , the Covenant would of it selfe by consequence expire and grow voyde : but here , as the covenant is most constant in regard of the wisedome , and unvariablenesse of him that made it , so it can never expire for want of a ●…eede to whom it is made ; for as long as Christ hath a Church , and Members upon earth , so long shall the Promise be of force . Vers. 17. And this I say , that the Covenant which was confirmed before of God in Christ , the Law which was foure hundred and thirty yeeres after , cannot disanull that it should make the Promise of none effect . ] These words are a Prolepsis or prevention of an objection which might be made . A man might thus argue : when two lawes are made , whereof the one is expresly contradictory to the other , the later doth in common presumption abrogate and disanull the former ( else men should be bound to contraries , and so punishments would bee unavoydable . ) But here wee finde that foure hundred and thirty yeeres after the promise to Abraham , there was a Law published extremely contrary unto the promise : A law without mercy or compassion , a law both impossible and inexorable , which can neither be obeyed , nor endured : therefore it should seeme that some cause or other had hapned to make God repent , and revoke his former covenant . The Apostle retorts this Objection . And his meaning I thus apprehend . If there bee a covenant made , by a Lawgiver in wisedome infinite , to foresee before hand , and to prevent any inconveniences which might follow upon it , any reasons which might fall out to abrogate it ; A Lawgiver in all his wayes constant and immutable , ( as being by no improvidence , disappointments , or unexpected emergencies ever put to repent ) and this covenant made to a man and his seede for ever , and that without dependance upon any condition , ( being all of Grace and Promise ) save onely that Abraham have a seede , and Christ a Body : Then if it happen , that another law be after made , which primâ facie , and in strict construction , doth implie a contradiction to the termes and nature of the former Law ( for Abrogation notwithstanding whereof there have no other reasons at all de novo intercurr'd , then only such as were actually in being when it was made , namely the sinnes of the world , and yet were not then valid enough to prevent the making , and therefore by consequence have no force to alter or disanull it ) then it is certaine that this latter law must be understood in some other sense , and admitte of some other subordinate use , which may well consist with the being and force of the former covenant ; and not in that which primâ facie seemes to contradict , and by consequence to abrogate it . Now in the next words , verse 18. For if the Inheritance bee of the Law , it is no more of Promise : but God gave it to Abraham by Promise . ▪ The Apostle shewes , what the purpose of the Covenant to Abraham was , namely to give life and salvation by Grace and Promise , and therefore what the purpose of the latter covenant by Moses was not , neither could bee , namely to give the same life by working ; since in those respects there would be contradiction and inconsistencie in the Covenants , and so by consequence instability and unfaithfulnesse in him that made them . The maine conclusion then which hitherto the Apostle hath driven at is this , that the comming of the Law hath not voyded the promise , and that the Law is not of force towards the seede to whom the promise is made , in any such sense as carries contradiction unto , and by consequence implyes abrogation of the Promise before made . Therefore if it be not to stand in a contradiction , it followes that it must in subordination to the Gospell , and so to tend to Evangelicall purposes . This this Apostle proceedes to shew , verse 19. Wherefore 〈◊〉 serveth the Law ? It was added because of transgressions , till the seede should come ▪ to whom the Promise was made ; and it was ordained by Angels , in the hand of a Mediator . ▪ To what en●… saith the Apostle should there be a publication of a Law , so expresly contrary to the Covenant formerly made ? In his Answere to this doubt , there are many things worthy of especiall observation . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was added or put to . It was not set up alone , as a thing ingr●…sse by it selfe , as any adequate , complete , solid rule of righteousnesse ; ( as it was given to Adam in Paradise ) much lesse was it published as a thing to voyde and disa ull any precedent covenant : but , so farre was it from abrogating , that it was added to the Promise ▪ Now when one thing is made an Appendant or Add●…ament to another , it doth necessarily put the being of that to which it is Appendant , and presuppose a strength and vigor in it still . But how then was it added ? not by way of Ingrediencie as a Part of the Covenant , as if the Promise had been incomplete without the Law ; ( for then the same Covenant should consist of contradictory materials , and so should overthrow it selfe ; ( For if it bee of workes , it is no more of grace , else grace is no more grace ) but it was added by way of Subserviencie and Attendance , the better to advance and make effectuall the Covenant it selfe . In Adams heart the Law was set up solitary and as a whole rule of righteousnesse and salvation in it selfe : but though the s●…me Law were by Moses revived , yet not at all to the same purpose , but onely to helpe forward and introduce another and a better Covenant . Secondly , It was Added because of Transgressions . ▪ To make them appeare , to awaken the Consciences of men ( who without a Law would not impute , nor charge their sinnes upon themselves ) and make them acknowledge the guilt of them , and owne the condemnation which was due unto them : to discover and disclose the venome of our sinfull nature , to open the mouth of the sepulcher , and make the heart smell the stinch of its owne foulnesse . Thirdly , Till the seede should come unto whom the Promise was made . ▪ There were two great promises made to Abraham and his seed . The one , In thy-seed shall all the Nations of the earth be blessed , and this Promise respects the Person of Christ ▪ ( which yet seemes to bee a Promise not so much made to Christ , as in him to Abraham and all nations ( who were Abrahams seed by Promise , though not after the flesh as Saint Paul distinguisheth , Rom. 9 ) The other , I will be a God unto thee , and to thy seede after thee . which respecteth all nations who should beleeve . Now wh●…ch way soever we understand these words they confirme the point which wee are upon , that the Law hath Evangelicall purposes If we understand by seede the Person of Christ , the●… this shewes that the Law was put to the Promise , the better to raise and stirre up in men the expectations of Christ , the promised seede , who should deliver them from that unavoidable bondage and curse , which the Law did s●…ale and conclude them under . If we vnderstand by seed the faithfull ( which I rather approve ) then the Apostles meaning is this , that as long as any are either to come into the unity of Christs body , and to have the Covenant of Grace unto them applyed ; or to be kept in the Body of Christ when they are com●… 〈◊〉 ; so long there will bee use of the Law to discover Transgressions , both i●… the unregenerate that they may s●…e ●…o Christ for Sanctuary , and 〈◊〉 those that are already called , that they may learne to cast all their faith and hope , and expectations of righteousnesse upon him ●…ull . For the same reason which compels men to come in , is requisite also to keepe them in ; else why doth not God utterly destroy sinne in the Faithfull ? Certainely hee hath no delight to see Christ have leprous members , or to see sin in his owne people . Only because he will still have them see the necessity of righteousnesse by faith , and of grace in Christ ; he therfore suffers concupiscence to stirre in them , and the Law to conclude them under the curse . This then manifestly shewes that there was no other intention in publishing the Law ▪ but with reference to the seede ; that is , with Evangelicall purposes , to shew mercie : not with reference to those that perish , who would have had condemnation enough without the Law. Fourthly , It was ordained by Angels , ( who are Ministring Spirits sent forth for the good of those that shall be saved ) in the Hand ▪ or by the Ministery of a Mediator . ] Namely of Moses ( with relation unto whom Christ is call'd Mediator of a better Covenant ) for as Christ was the substantiall and universall Mediator betweene God and Man : So Moses was to that people a representative , typicall , or national ▪ Mediator . Hee stood betweene the Lord and the people when they were afraide at the sight of the fire in the Mount , and this evidently declares that the Law was published in mercy and pacification , not in furie or reveng● ( For the worke of a Mediator is to negotiate peace , and treate for reconcilement betweene parti●s offended . ) where as if the Lord had intended death in the publishing of the Law , hee would not have proclaimed it in the hand of a Mediator , but of an Executioner . Verse 20. Now a Mediator is not a Mediator of one , but God is one . ] Two expositions I conceive may be given of these words , both which tend to cleare that use of the Law which wee are upon . First , where there is a Mediator there must be parties at variance that are two by their differences and disagreements , and not one . This then shewes first for what reason the Law was promulgated , namely to convince men of their offences which had separated between them and God , who were at the first one in peace and mutuall affections towards each other . Secondly , the words following shew why the Law was published in the Hand of a Mediator , because God is one : Though the law serve to convince men thus of their sinfull variance with God , yet they should not thereupon despaire , and sinke under the feare of his wrath : for as he made a Covenant of Promise to Abraham and his seede , so he is the same God still ; One in his Grace and Mercy towards sinners ; As a Mediator doth shew that men by sinne are at variance with God , so doth he shew likewise that God by Grace is at unitie with men . For when the party offended sends a mediator to him who had done the offence to parly and make tender of a reconcilement , two things doe herein manifestly appeare . First , that before this there was a breach , or else there would have beene no neede of a Mediator . Secondly , that notwithstanding that breach , yet the party offended ( from whom the Mediator comes ) is at unitie and peace againe ; so that though a mediator is not of one , but of disagreeing parties ; yet God is one , that is , He , in sending this Mediator doth declare to mankinde , that Hee is at peace and unity with them againe , if they will accept of the reconcilement . A second exposition may be thus . A Mediator is not of One. By One here may haply bee understood not one Party ▪ but one matter , businesse , or Covenant . And then the meaning runnes thus . As the Lord hath published Two Covenants , A Promise to Abraham , and a Law to Israel , so hee hath appointed Two Mediators of those covenants or businesses which hee had to communicate to men . Moses the Mediator of the Law ( for the Law came by Moses ; ) and Christ the Mediator of the Promise or better covenant , ( For Grace came by Iesus Christ ) Moses the representative , and Christ the substantiall and reall Mediator . But now though there be two Covenants , and two Mediators , and they so much in appearance contrary unto one another , as that God may in them seeme inconstant , and to have by one cancell'd and repented for the other : yet all this while God is One , that is , He is the same in both Covenants , carries the same purpose and intention both in the Lawe and in the Gospell , namely a benevolence and desire of reconcilement with men . Vers. 21. Is the Law then against the Promises of God ? God forbid : for if there had beene a Law given which could have given Life , verily Righteousnesse should have beene by the Law. ] Here wee have an Objection of the Iewes . If God be One , then Hee doth not speake one thing and meane another , pronounce the Law in some words , and require them to be otherwise understoode : And then it will follow that the Law is against the Promises , for in the common construct on and sense of the words it is manifestly contrary . This Objection the Apostle doth retort upon them . In as much as the Law would be against the Promise if it should stand for a rule of Iustification by it selfe , and not for a ma●uduction unto Christ ; therefore God being one and the same , constant in his Promise for Righteousnesse which he made to Abraham , therefore they were in a manifest errour who sought for righteousnesse from the Law , because that would evidently inferre one of these two things , either inconstancie in Gods Will , or inconsistencie in his acts . The substance and strength of the Apostles answer I take to be this . Contrariety is properly in the Nature of things considered by themselves . Now though there bee in the Law an accidentall contrariety to the Gospell by reason of the sinne of man which hath brought weaknesse upon it , so that the Law now curseth , and the Gospell blesseth ; the Law now condemneth , and the Gospell justifieth ; yet of it selfe it is not contrary . For if any Law would have given life and righteousnesse , this would have done it . That which is Ex se , considered in it selfe , Apt to carry to the same end whereunto another thing carries , is not of it selfe contrary thereunto : but the Law is of it selfe apt to carry unto Life and Righteousnesse , as now the Gospel doth therefore of it selfe it is not contrary to the Gospell ; but that difference which is , is from the sin of m●…n which hath weakned the Law. But now the Law in the hand of a Medi●…tor , is not onely not against , but it is for the Promises Suppose we two wayes unto one Citie , whereof the one is Accidentally , either by bogges , or inclosures , or some other reasons become utterly unpassable , the other smooth and easie , these are not contrary wayes considered in themselves ( for of themselves they point both unto one place ) but onely contrary in respect of travellers , because the one will de facto bring to the Citie which the other by accident is unable to doe . So heere , the Law is one way t●… Heaven , the Gospell another ; but sinne hath made the Law weake and unpassable , which otherwise of it selfe would have sufficed unto righteousnesse . And yet even thus the Law is not against the Promise : for the impossibilitie which we finde in the Law , enforceth us to bethinke our selves of a better and surer way to bring us unto righteousnesse and salvation . And this the Apostle shewes in the next words . Vers. 22. But the Scripture hath concluded all under sinne , that the Promise by Faith of Iesus Christ might bee given to them that beleeve . ] Though Sinne have made the Law contrary to the Promise , in that it curseth and condemneth , and concludeth men under sin and wrath : yet such is the mercy of God that he hath subordinated all this , and made it subservient unto the Gospell , that the Promise thereby may be applyed , and advanced . For it is all ordered to no other purpose but that men might beleeve , and inherite the Promises . But what ? Doth the Law make men beleeve , or beget Faith ? Formally it doth not , but by way of preparation and manuduction it doth : As when a man findes one way shut up , he is thereby induc'd to enquire after another . To summe up all that hath beene spoken touching the use of the Law in a plaine similitude . Suppose wee a Prince should proclaime a pardon to all Traitors if they would come in and pleade it : and after this should send forth his officers to attach , imprison , examine , convince , arraigne , threaten , and condemne them . Is hee now contrary to himselfe ? hath he ●…epented of his mercy ? No , but hee is unwilling to lose his mercie , hee is desirous to have the honour of his mercy acknowledged unto him ; and therefore hee bringeth them unto these extremities , that when their mouth is stopp'd , and their guilt made evident , they may , with the more humilitie and abhorrencie of their former lewdnesse , acknowledge the Iustnesse of the Law , which would condemne them , and the great mercy of the Prince , who hath given them liberty to plead his pardon . The same is the case betweene God and us . First , to Abraham he made promise of mercy and blessednesse to all that would pleade interest in it for the remission of their sinnes . But men were secure , and heedlesse of their estate , and though sinne was in them , and death raigned over them , yet being without a Law to evidence this sinne and death unto their consciences , therefore they imputed it not to themselves , they would not owne them , nor charge themselves with them , and by consequence found no necessity of pleading that promise . Hereupon the Lord published by Moses a severe and terrible Law , so terrible that Moses himselfe did exceedingly feare and quake ; A Law which fill'd the Ayre with Thunder , and the Mount with fire ; A Law full of blacknesse , darknesse , and Tempest ; A Law which they who heard it could not endure , but intreated that it might not be sp●…ken to them any more : yet in all this God doth but pursue his first purpose of mercie , and take a course to make his Gospell accounted worthy of all acceptation ; that when by this Law men shall bee roused from their security , shut up under the guilt of infinite transgressions , affrighted with the fire and tempest , the blacknesse and darknesse , the darts and curses of this Law against sinne , they may then runne from Sina unto Sion , even to Iesus the Mediator of the new Covenant , and by Faith plead that pardon and remission which in him was promised . Thus we see the point in the generall ●…leered , That God in the publication of the Law by Moses on mount Sina , had none but mercifull and Evangelicall intentions . I shall further draw downe the doctrine of the use of the Law into a few conclusions . First , The Law is not given ex primaria intentione , to condemne men . There was condemnation enough in the World betweene Adam and Moses , before the Law was new published . It is true the Law shall prove a condemning and judging ▪ Law unto impenitent and unbeleeving sinners : But to condemne or judge men by it was no more Gods intention in the publishing of it by the ministery of Moses , ( I speake of condemnation not pronounced , but executed ) then it was his purpose to condemne men by the Gospell , which yet * de facto , will be a savor of death unto death to all that despise it . It is said that Christ should be as well for the fa●… as for the ri●…ing of many in Israel , and that hee should be a stone of stumbling , and a rocke of off●…nce ; yet hee faith of himselfe , I came not to condemne the World , but that the World by me might bee save●… . The meaning is , the condemnation of the World was no motive no●… impulsiue cause of my comming , though it were an accident●…ll event , con●…quent , and emergencie thereupon . Even so the condemnation which by the Law will be aggravated upon 〈◊〉 sinners , the powring forth of more wrath and vengeance then raigned in the World betweene Adam and Moses , was no motive in Gods intention to publish the Law by his ministery , but onely the furtherance and advancement of the Covenant of Grace . Secondly , The Law was not published by Moses on mount Sina ( as it was given to Adam in Paradise ) to iusti ▪ fie or to save men . God never appoints any thing to an end to which it is utterly unsurable and improper : Now the Law by sinne is become weake and unprofitable to the purpose of righteousnesse or salvation ; nay it was in that regard Against us , as Saint Paul saith ; and therefore we are delivered from it as a Rule of justification , though not as a rule of service and obedience . Thirdly , The uses of the Law are severall according to divers considerations of it . For we may consider it either Per se , in it selfe , according to the primarie intention thereof in its being and new publication ; or Per accidens , according to those secondary and inferior effects thereof . By accident or secondarily , The Law doth , first , * irritate , enrage , exasperate lust , by reason of the venomous and malitious quality which is in sinne . And this the Law doth not by ingenerating or implanting lust in the heart , but by exciting , calling out , and occasioning that which was there before ; as a chaine doth not beget any furie in a wolfe , nor a bridge infuse any strength into the water , nor the presence of an enemie instill or create de novo any malice in a man , but onely occasionally reduce unto Act , and call forth that rage which though lesse discerned , was yet habitually there before . Secondly , the Law by accident doth punish and curse sinne . I say , by accident , because punishment is in no law the maine intention of the Lawgiver ; but something added thereunto , to backe , strengthen , and enforce the obedience which is principally intended . Neither could the Law have cursed man at all , if his disobedience had not thereunto made way ; which shewes that the curse was not the primary intention of the Law , but onely a secondary and subsequent act upon the failing of the principall . For I doubt not but the Lord accounteth himselfe more gloryfied by the Active and voluntary services , then by the Passive and enforced sufferings of the Creature . Herein saith our Saviour , is my Father glorified that you bring forth much fruite . Secondly , consider the Law by it selfe and in its primary intention , and so there are two principall uses for which it serves . First , It hath rationem speculi , It is as a * glasse to manifest and discover sinne and death , and thereupon to compell men to fly for sanctuary unto Christ , and when they see their miserie , to sue out their pardon . And this the Law doth , first , by convincing the Conscience of its owne widenes , ( as the Prophet David speakes , I have seene an end of all perfection , but thy Law is exceeding broad . ) By revealing the compasse of sinne in proportion to the widenesse , and the filthynesse of sin in proportion to the purity of that Holy Law ; by discovering the depth and foulenesse , the deceitfulnesse and desperate mischiefe of the heart by nature ; and giving some evidences to the soule of that horrid , endlesse , and insupportable vengeance which is due to sinne . We know saith the Apostle . that whatsoever things the Law saith , it saith to those that are under the Law ; That every mouth may be stopped , and all the World may become guilty before God. Secondly , By judging , sentencing , applying wrath to the Soule in particular , For when it hath stopped a mans mouth , evidenced his guiltinesse , concluded him under sinne , it then pronounceth him to bee a cursed and condemned Creature , exposed , without any strength or possibility to evade or overcome , unto all the wrath which his sinnes have deserved . Therefore it is called the ministery of death and condemnation , which pronounceth a most rigorous and unmitigable curse upon the smallest , and most imperceptible deviation from Gods Will revealed . Thirdly , by awakening the Conscience , begetting a legall faith and spirit of bondage , to see it selfe thus miserable by the Law , hedged in with Thornes , and shut up under wrath . For the spirit first by the Law begetteth bondage and feare , prickes the Conscience , reduceth a man to impossibilities , that hee knowes not what to doe ▪ nor which way to turne , before it worketh the Spirit of Adoption , or make a man thinke with the Prodigall that hee hath a Father to deliver him . And by these Gradations the Law * leadeth to Faith in Christ ; so that though in all these respects the works of the law be works of bondage , yet the Ends and Purposes of God in them are Ends of Mercie . Secondly , The Law hath Rationem Fraeni and regulae , to cohibite and restraine from sinne , and to order the life of a man. And in this sense likewise it is added to the Gospell , as the Rule is to the hand of the workeman . For as the Rule worketh nothing without the hand of the Artificer to guide and moderate it , because of it selfe it is dead , and the workeman worketh nothing without his Rule ; * So the Law can onely shew what is good , but gives no power at all to doe it ( for that is the worke of the Spirit by the Gospell ) yet Evangelicall Grace directs a man to no other obedience then that of which the Law is the Rule . Now then to make some use of all this which hath beene said : This shewes the ignorance and absurdity of those men who cry downe preaching of the Law , as a course leading to despaire ●…nd discontentment , though we finde by Saint Paul that it leadeth unto Christ. To preach the Law alone by it selfe , wee confesse is to pervert the vse of it ; neither have we any power or commission so to doe ( for we have our power for edification and not for destruction . ) It was published as an appendant to the Gospell , and so must it be preached ; It was published in the hand of a Mediator , and it must be preached in the hand of a Mediator ; It was published Evangelycally , and it must bee so preached : But yet wee must preach the Law , and that in its owne fearefull shapes : for though it were published in Mercy , yet it was published with Thunder , Fire , Tempests , and Darkenesse even in the hand of a Mediator : for this is the method of the Holy Ghost , to convince first of sinne , and then to reveale righteousnesse and refuge in Christ. The Law is the forerunner that makes roome , and prepares welcome in the Soule for Christ. I will shake all nations , and the desire of all nations shall come , saith the Lord ; to note unto us that a man will never desire Christ indeede , till he be first shaken . As in Elias his vision the still voyce came after the Tempest , so doth Christ in his voyce of Mercy follow the shakings and Tempests of the Law. First the Spirit of Eliah in the preaching of repentance for sinne , and then the Kingdome of God in the approach of Christ and evidences of reconcilement to the Soule . And the reason is , because men are so wedded to their sinnes , that they will not accept of Mercy on faire termes , so , as to forsake sinne withall ; as mad men that must bee bou●…d before they can be cured , so are men in their lusts ; the Law must hamper and shut them up , before the Gospell , and the spirit of liberty will bee welcome to them . Now this is Gods resolution to humble the soule so low till it can in truth and seriousnesse bid Christ welcome upon any conditions : His Mercy ▪ and the blood of his Sonne is so pretious and invaluable , that hee will not ca●… it away where no notice shall bee taken of it ; but hee will make the heart subscribe experimentally to that Truth of his , That it is a saying worthy of all acceptation , that Christ Iesus came into the World to save sinners . And we know a man must bee brought to great extremities , who can esteeme as welcome as life the presence of such a man who comes with a sword to cut of his members , or cut out his eyes : and yet this is the manner of Christs comming , to bring a Crosse , and a Sword with him , to hew off our lusts ( which are our earthly members ) and to Crucifie us unto the world . But what then ? M●…st nothing be preached but damnation and Hell to men ? God forbid . We have commission to preach nothing but Christ and life in him : and therefore we never preach the Law , but with reference and manuduction unto him . The truth is , Intentionally wee preach nothing but Salvation ; wee come with no other intention but that every man who heares us might beleeve and bee saved ; wee have our power onely for edification , and not for destruction : but conditionally we preach Salvation and Damnation . He that beleeveth shall be saved , he that beleeveth not shall be damned ; that is the summe of our Commission . But it is further very observable in that place that preaching of the Gospell is preaching both of Salvation , and of Damnation upon the severall conditions . So then , when we preach the Law , we preach Salvation to them that feare it : ( as the Lord shewed mercy to Iosiah because his heart trembled , and humbled it sel●…e at his Law ) and when we preach the Gospell , wee preach Damnation to them that desp●…se it . How sh●…ll we escape , if we neglect so great Salvation . The Gospell is Salvation of it selfe , but he that neglects Salvation is the m●…re certaine to perish ; and that with a double destruction , Death unto Death , to that wrath of God which ab●…deth vpon him before , will come a sorer cond●…mnation , by trampling under foote the blood of the Covenant , and not obeying the Gospell of our Lord Iesus Christ. Here then are two rules to be observ'd . First , by the ministers of the Word , that they so preach the Law as that it may still appeare to be an appendant unto the Gospell , and ●…ot suffer the ministrie to be evill spoken of by men who watch for advantages . We must endeavour so to manage the dispensation of the Law , that men may not thereby be exasperated , but put in minde of the Sanctuary to which they should flie . The heart of man is broken as a flint , with a hard and a soft together : A Hammer and A Pillow is the best way to breake a flint ; A Prison and a Pardon , A Scourge and a Salve , A Curse and a Saviour , is the best way to humble and convert a sinner . When wee convince the hearers that all the te●…rors we pronounce are out of compassion to them ; that wee have mercy and balme in store to powre into every wound that we make , that all the blowes we give are not to kill their Soules , but their sins ; that though our words bring fire and fury with them , yet they are still in the hand of a Mediator ; that the Law is not to breake them unto desperation , but vnto humiliation , not to drive them unto furie but unto Faith , to shew them Hell indeede , but withall to keepe them from it ; if we doe not by these meane●… save their Soules , yet we shall stop their mouths , that they shall be ashamed to blaspheme the commission by which we speake . Secondly , The people likewise should learne to rejoyce when the Law is preached as it was published ; that is , when the Conscience is thereby affrighted , and made to tremble at the presence of God , and to cry unto the Mediator as the people did unto Moses , L●…t not God speake any more to us l●…st we die , Speake thou with us and we will heare . For when sinne is onely by the Law discovered , and death laid open , to cry out against such preaching , is a shrewd argument of a minde not willing to bee disquieted in sinne , or to be tormented before the time ; of a soule which would have Christ , and yet not leave her former husband ; which would haue him no other king then the stump of wood was to the frogges in the fable , or the moulten Calfe unto Israel in the Wildernesse , a quiet idol , whom every lust might securely provoke , and dance about . As the Law may be preached too much , when it is preached without the principall , which is the Gospell : so the Gospell and the mercie therein may bee preached too much ( or rather indeede too little ) because it is with lesse successe ; If wee may call it preaching and not rather perverting of the Gospell ▪ when it is preached without the appendant , which is the Law. This therefore should in the next place teach all of us to studie and delight in the Law of God , as that which setteth forth , and maketh more glorious and conspicuous the mercy of Christ. Acquaintance with our selves in the Law , w●…ll ▪ First , keepe us more lo●…ly and vile in our owne ▪ eyes , make us feele our owne pollution and poverty ; and that will againe make us the more delight in the Law , which is so faithfull to render the face of the Conscience ; and so make a man the more willing , and earnest to be cleansed . Their heart , saith David , is as fat as grease , but I delight in thy Law. The more the Law doth discover our owne leannesse , scraggednesse and penurie , the more doth the Soule of a Holy man delight in it because Gods mercie is magnified the more , who filleth the hungrie , and refr●…sheth the weary , and with whom the fatherl●…sse findeth mercie . Secondly ▪ It will make us more carefull to live by Faith more bold to approach the throne of Grace for mercie to cover , and for Grace to cure our sores and nakednesse . In matters of life and death , impudence and boldnesse is not unseasonable . A man will never die for modesty : when the Soule is convinc'd by the Law that it is accursed , and eternally lost , if it doe not speedily pleade Christs satisfaction at the Throne of Grace , it is emboldned to runne unto him : when it findes an issue of uncleanenesse upon it , it will set a price upon the meanest thing about Christ , and be glad to touch the hemme of his garment . When a Childe hath any strength , beautie , or lovelynesse in himselfe , he will haply depend upon his owne parts , and expectations to raise a fortune and preferment for himselfe : but when a Childe is full of indigence , impotencie , crookednesse , and deformity , if he were not then supported with this hope , I have a father , a●d Parents doe not cast out their Children for their deformities he could not live with comfort or assurance : so the sense of our owne pollutions and uncleanenesse , taking off all conceits of any lovelynesse in our selves , or of any goodnesse in us to attract the affections of God , makes us r●ly onely on his fatherly compassion . When our Saviour cald the poore woman of Syrophenicia Dogge , a beastly and uncleane Creature , yet shee takes not this for a deny all , but turnes it into argument . The lesse I have by right , the more I hope for by mercy ; even men afford their Dogges enough to keepe them alive , and I aske no more . When the Angell put the hollow of Iacobs thigh out of joynt , yet hee would not let him go ; the more lame hee was , the more reason hee had to hold . The Prodigall was not kept away or driven of from his resolution , by the feare , shame , or misery of his present estate ; for he had one word which was able to make way for him through all this , the name of Father . He considered , I can but be rejected at the last , and I am already as low as a rejection can cast me ; so I shall loose nothing by returning , for I therefore returne because I have nothing ; and though I have done enough to bee for ever shut out of dores , yet it may bee , the word Father may have rhetoricke enough in it to beg a reconcilement , and to procure an admittance amongst my fathers servants . Thirdly , It will make us give God the Glory of his mercy the more , when wee have the deeper acquaintance with our owne miserie . And God most of all delighteth in that worke of Faith , which , when the Soule walketh in darknesse and hath no light , yet trusteth in his Name and stayeth upon him . Fourthly , It will make our comforts and refreshments the sweeter , when they come . The greater the humiliation ▪ the deeper the tranquillitie . As fire is hottest in the coldest weather : so comfort is sweetest in the greatest extremities ; shaking settles the peace of the heart the more . The spirit is a Comforter , as well when he convinceth of sinne , as of righteousnesse and judgement ; because he doth it to make righteousnesse the more acceptable , and Iudgement the more beautifull . Lastly , acquaintance with our owne foulnesse and diseases by the Law , will make us more carefull to keepe in Christs company , and to walke according unto his Will ; because he is a Physitian to cure , a refiner to purge , a Father and a Husband to compassionate our estate . The lesse beautie or worth there is in us , the more carefully should we studie to please him , who loved us for himselfe , and married us out of pittie to our deformities , not out of delight in our beautie . Humilitie keepes the heart tractable and pliant . As melted waxe is easily fashioned , so an humble spirit is easily fashioned unto Christs Image : whereas a stone , a bard and stubborne heart , must bee hewed and hammered before it will take any shape . Pride , selfe-confidence , and conceitednesse , are the p●…nciples of disobedience ; men will hold their wonted courses till they be humbled by the Law. They are not humbled , saith the Lord , unto this day , and the consequent hereof is , neither have they feared nor walked in my Law. If you will not heare , that is , if you will still disobey the Lords messages , my Soule shall weepe in secret for your pride ; to note that pride is the principle of disobedience . They and our fathers , saith ●…ehemiah in his confession , deal●… proudly , and hardned their neckes ▪ and hearkered not unto thy Commandements ; and refused to obey . And therefore Ez kiah used this perswasion to the ten tribes to come up to Ierusalem unto the Lords Passeover . Be ye not stiffenecked as your fathers , but yeeld your selves unto the Lord. To note that humiliation is the way unto obedience ; when once the heart is humbled it will bee glad to walke with God. Humble thyselfe saith the Prophet , to walke with thy God. Receiv●… the ingraffed Word with meeknesse , saith the Apostle . When the Heart is first made meeke and lowly , it will then bee ready to receive the Word , and the Word ready to incorporate in it , as seede in torne and harrowed ground . When Paul was dis●…ounted , and cast downe upon the Earth , terrified and astonished at the Heavenly vision , immediately hee is qualyfied for obedience , Lord what wilt thou have mee to doe ? When the Soule is convinc'd by the Law , that of it selfe it comes short of the Glory o●… God ▪ walkes in darkenesse , and can go no way but to Hell ; It will then with ioy and thankfulnesse fo●…ow the Lambe wheresoever hee goes ; as being well assured , that though the way of the Lambe be a way of blood , yet the End is a Throne of Glory , and a Crowne of Life . FINIS . THE LIFE OF CHRIST : OR , THE FELLOWSHIP OF THE SAINTS WITH HIM , IN HIS LIFE , Sufferings , and Resurrection . By EDWARD REYNOLDS Preacher to the Honourable Societie of Lincolns Inne . PAX OPVLENTIAM . SAPIENTIA PACEM . FK printer's or publisher's device LONDON , Imprinted by Felix Kyngston for Robert Bostocke . 1631. THE LIFE OF CHRIST . 1. IOHN 5. 12. He that hath the Sonne , hath Life . HAving shewed the Insufficiencie of the Creature to make man happie , as being full of vanitie , and the Insufficiencie of Man to make himselfe Happie , as being full of sinne ; we now proceede in the last place to discover first the Fountaine of Life and Happinesse , Christ ; and secondly the Channell by which it is from him unto us conveyed , the Instrument whereby wee draw it from him , namely the knowledge of him , and fellowship with him in his resurrection and sufferings . These words we see containe a Doctrine of the greatest consequence to the Soule of Man in the whole Scriptures , and that which is indeede the summe of them all . They containe the summe of mans desires , Life , and the summe of Gods mercies , Christ , and the summe of mans dutie , Faith ; Christ the Fountaine , Life the Derivation , and Faith the Conveyance . Whatsoever things are excellent and desireable , are in the Scripture comprised under the name of Life , as the lesser under the greater ; for Life is better then meate , and the body then ray ment . And whatsoever Excellencies can bee named , wee have them all from Christ. In Him , saith the Apostle , are bid the treasures of wisdome and knowledge . H●…d , not to the purpose that they may not be found , but to the purpose that they may bee sought . And we may note from the expression , that Christ is a Treasurer of his Fathers Wisedome ; He hath Wisedome , as the Kings treasurer hath wealth , as an Officer , a Depositarie , a Dispenser of it to the friends and servants of his father . a He is made unto vs Wisedome . The Apostle saith that in him there are b unsearchable riches , an inexhausted treasurie of Grace and Wisedome . And there had neede bee a treasure of riches in him , for there is a treasure of sinne in us : so our Saviour cals it , c the treasure of an evill heart . d He was full of Grace and Truth . Not as a vessell , but as e a Fountaine , and as f a Sunne ; to note that Hee was not onely full of Grace , but that the fulnesse of Grace was in Him. g It pleased the Father that in him should all f●…lnesse dwell . h God gave not the Spirit in measure unto Him. And as there is a fulnesse in Him , so there is a Communion in us , i Of his fulnesse wee receive Grace for Grace , that is , as a Childe in generation receiveth from his Parents member for member , or the paper from the Presse letter for letter , or the glasse from the face image for image ; so in regeneration Christ is fully k formed 〈◊〉 a man , and he receiveth in some measure and proportion Grace for Grace : there is no Grace in Christ appertaining to generall sanctification which is not in some weake degree fashioned i●… Him Thus there is to Christ a fulnesse of Grace answerable to l a fulnesse o●… sinne which is in us . The Prophet cals him m a Prince of Peace , not as Moses onely was a man of peace , but a Prince of peace . If Moses had beene a Prince of peace , how easily might he have instill'd peaceable and calme affections into the mutinous and murmuring people ? But though hee had it in himselfe , yet hee had it not to distribute . But Christ hath Peace , as a King hath Honours , to dispense and ▪ dispose of it to whom hee will. Peace I leaue with you , my Peace I giue unto you . If I should runne over all the particulars of Grace or Mercy , we should finde them all proceede from him ; He is our Passeover , saith the Apostle . As in Egypt wheresoever there was the blood of the Passeover there was life , and where it was not , there was death ; so where this our Passeover is , there is life ; and where hee is not , there is death : To me to live is Christ , saith the Apostle ; and againe , now I live , yet not I , but Christ liveth in me , and the life that I live , I live by the Faith of the Sonne of God , who loved me , and gvae himselfe for me . To consider more particular this Life which we have from Christ. First , It is a Life of Righteousnesse : for a Life and Righteousnes are in the Scripture taken for the same , ( because sin doth immediatly make a man dead in law , b He that beleeveth not is condemned already , and c in the day that thou eatest thereof , thou shalt die the death . ) And this Life ( being a Resurrection from a preceeding death ) hath two things belonging unto it . First , there is a Libertie and Deliverance wrought for us from that under which we were before held . Secondly , there is an Inheritance purchased for us , the Priviledge and Honour of being called the Sonnes of God conferr'd upon us . There are three Offices or Parts of the Mediation of Christ. First , his Satisfaction as hee is our d Suretie , whereby hee e paid our debt , f underwent the curse of our sinnes , g bare them all in his body upon the Tree , h became subject to the Law for us , in our nature , and representatively in our stead , i fulfill all righteousnesse in the Law required , both Active and Passive for us . For we must note that there are two things in the Law intended ; One principall , obedience , and another secondary , malediction , upon supposition of disobedience ; so that sin being once committed , there must be a double act to justification , the suffering of the curse , and the fulfilling of righteousnesse a new . Vnto a double apprehension of Iustice in God there must answere a double act of righteousnesse in man , or in his surety for him ; To Gods punishing Iustice a righteousnesse Passive , whereby a man is rectus in curia againe ; and to Gods commanding Iustice a righteousnesse Active , whereby he is reconciled and made acceptable to God againe . The one a satisfaction for the injury we have done unto God as our Iudge ; the other the performance of a service which we owe unto him as our Maker . Secondly , In Christ as a Mediator , there is a merit likewise belonging unto both these acts of obedience in Him , by vertue of his infinite person which was the Priest , and of his Divine nature which was the Altar , that offered up and sanctified all his Obedience . By the redundancie of which Merit ( after satisfaction thereby made unto His Fathers Iustice for our debt ) there is further , a purchase made of Grace , and Glory , and of all good things in our behalfe . He was made of a woman , made under the law ; First , toredeeme those that were under the Law , which is the satisfaction and payment He hath wrought . Secondly , That we might receive the Adoption or the inheritance of Sonnes , which is the Purchase He hath made for us . Thirdly , there is the Intercession of Christ as our Advocate , which is the presenting of these his Merits unto his Father for us , whereby He applyeth , and perpetuateth unto us the effects of them , namely our deliverance , and our Adoption or Inheritance . So then the life of righteousnesse consists in two things . First , The remission of sinne , and thereupon deliverance from the Guilt of it , and curse of the Law against it ; which is an effect of the satisfaction of Christs Merit . Secondly , Adoption , or the acceptation of our persons and admittance into so high favour as to be heires of Salvation and Happinesse , which is the effect of the Redundancie of Christs Merit ; there being a greater excesse and proportion of vertue in his obedience , then of malignitie or unpleasingnesse in our disobedience . To consider both these together ; wee are delivered , First , from Sinne and the Guilt or Damnation thereof : There is a no condemnation to them that are in Christ Iesus ; their b sinnes are blotted out , and c forgotten , and d cast into the depth of the Sea , and e done away as a cloud or mist by the heate of the Sunne , they are f forgiven and covered , and not imputed unto us , g they are finished and made an end of , h they were all laid upon Christ , and Hee hath beene a i propitiation for them , and his flesh a vaile betweene them and his Fathers wrath ; and in opposition hereunto , His obedience and righteousnesse is made ours . Hee is k made unto us righteousnesse , and wee are the righteousnesse of God in Him , we are l cloathed with Him , and appeare in the sight of God as parts and portions of Christ himselfe ; for m the Church is the fulnesse of Him that filleth all in all . Secondly , wee are consequently delivered from the Law , so farre forth as it is the n strength of sinne ; and are constituted under another and better regiment , which the Apostle calls o Grace , or the p Law of Faith. First , we are delivered from the Law as a Covenant of righteousnesse ; and expect Iustification and Salvation onely by faith in Him who is q The Lord our Righteousnesse . r Christ is the End of the Law for Righteousnes . We are righteous by the righteousnesse of God without the Law ; that is , not that righteousnesse by which God as God is righteous , but by a righteousnesse which we have , not by nature , or in our selves , or from any principles of our creation , ( which Saint Paul calls Mans own righteousnes ) but from the meer grace & gift of God. Secondly , hereupon consequently wee are delivered from the rigor of the Law , which consisteth in two things : first it requireth perfect obedience : secondly , perpetuall obedience . Wee must doe all things that are written in the Booke of the Law , and we must continue to doe them . Now from this we are delivered , though not as a Dutie , yet as such a necessity as brings death upon the faile in it . When a mans conscience doth summon him before Gods tribunall to bee justified or condemned ; he dares not trust a his owne performances , because no flesh can be righteous in Gods sight . Though the Gospell both command , and b promise , and c worke holynesse in us ; yet when wee goe to finde out that to which we must stand for our last tryall , by which wee resolve to expect remission of sinnes , and inheritance with the Saints , there is so much pollution and fleshly ingredients in our best workes , that we dare trust none but Christs owne adequate performance of the Law , whereby wee are delivered from the rigor and inexorablenesse thereof . That inherent and habituall exactnesse which the Law requireth in our persons in supplied by the merit of Christ : that actuall perfection which it requireth in our services , is supplyed by the incense , and intercession of Christ. And though wee are full of weaknesse , all our righteousnesse as a menstruous cloth , many ragges and remnants of the old Adam cleave still unto us , and we are kept under that captivitie and unavoydable service of sinne which hee sold us under : yet this Priviledge and Immunitie we have by Christ , that our desires are accepted , that God spareth us as Sonnes , that Christ taketh away all the iniquitie of our Holy things ; that when we faint he leads us , when we fall he pitties us , and heales us , when we turne and repent he forgives , accepts , welcomes , and feasts us with his compassions . Thirdly , we are delivered from the curse of the Law , Christ being made a curse for us , and the chastisement of our peace being laid on him . From punishments eternall , He hath delivered us from the wrath to come , and from punishments Temporall , as formall punishments . When we are judged of the Lord , we are chastened , but wee are not condemned ; they are for declaration of Gods displeasure , but not of his fury or vengeance ; they are to amend us , and not to consume us ; blowes that polish us for the Temple and conforme us unto our Head , and weane us from the world , not tastes and forerunners of further wrath . They are like Iobs dunghill set up to see a Redeemer upon . And besides this , as Sons of promise we are blessed with faithfull Abraham , have interest in that pretious vertue of the Gospell which makes all things worke together for the best to those that love God. Lastly , we are hereupon consequently delivered from those effects of the spirit of bondage which come along with the Law. And they are principally three . First , a To manifest to the Conscience that a man is in a desperate and damnable condition , in stead whereof there comes along with Christ to the Soule a Spirit of b Adoption , and of c a sound minde , which sayes unto the Soule that God is our Salvation , settles the heart to rest and cleave unto Gods Promises ; d te●…ifies , seales , secures , certifies our inheritance unto us . Secondly , to e stoppe the mouth , and drive out of Gods presence , and leave utterly f unexcusable , that a man shall have nothing to alledge why the curse should not be pronounced against him , but shall in his conscience subscribe to the righteousnesse of Gods severity . In stead whereof we have in Christ a g free approach into Gods presence ; words put into our mouthes by the h spirit of supplications to reveale our requests , to debate , and plead in Gods Court of mercy ; to i cleere our selves from the accusations of Sathan ; to appeale from them to Christ , and in him to make this just apologie for our selves . I confesse I am a grievous sinner , ( and there is not a Soule in Heaven Christ onely excepted which hath not beene so , though I the chiefe of all ) In Law then I am gone , and have nothing to answere there , but only to appeale to a more mercifull Court. But this I can in truth of heart say , that I deny my owne workes , that I bewaile my corruptions , that the things which I doe I allow not , that it is no more I that doe them , but sinne that dwelleth in me ; that I am truly willing to part from any lust , that I can heartily pray against my closest corruptions , that I delight in the Law of God in mine inner man , that I am an unwilling captive to the Law in my members , that I feele , and cry out of my wretchednesse in this so unavoydable subjection , that I desire to feare Gods Name , that I love the Communion of his Spirit and Saints ; and I know I have none of these affections from nature ( in that I agree with Sathan : ) these are spirituall and heavenly impressions , and where there is a piece of the spirit , where there is a little of heaven , that will undoubtedly carry the soule in which it is to the place where all the Spirit is . If God would destroy me , hee would not have done so much for my Soule ; he would never have given me any dramme of Christs Spirit to carry to hell , or to be burnt with me . No man will throw his jewels into a sinke , or cast his pearles under the feete of swine : certainely God will send none of his owne graces into Hell , nor suffer any sparkle of his owne holynesse and divine nature to be cast away in that lake of forgetfulnesse . If He have begun these good works in me , He will fi●…sh them in his owne time ; and I will wa●…e upon him and expect the Salvation of the Lord. Thirdly , to a terri●… and 〈◊〉 the Soule , with a fearefull expectation of fiery 〈◊〉 and execution of the curse . In stead whereof the soule is calm'd with a spirituall serenity and b peace , which is the beginning of Gods Kingdome , armed with a sweete securitie , and c Lion-like boldnesse , against all the powers and assaults of Men or Angels ; crowned and refreshed with the d joy of Faith , with the first fruites of the Spirit , with the clusters of the Heavenly Canaan , with the earnest of its inheritance , with the prefruition and preapprehension of Gods presence and Glory . This is the Life of Righteousnesse which we have from Christ ; e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redemption and deliverance from sinne and the Law ; f and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Priviledge , right and interest in the purchased possession . Secondly , He that hath the Sonne hath Life , in regard of Holinesse , as he hath g received Christ Iesus the Lord , so he walketh in Him : h we are in Him created or raised up from the first death , unto good workes , that we should walke in them . Of our selves we are i without strength , without love , without k life ; no power , no liking , no possibilitie to doe good ; not any principle of Holynesse or Obedience in us . It is Hee that l strengthens , that m winnes , that n quickens us by His Spirit to His Service . Wee should here consider Holinesse something more largely , and shew when good workes are Vitall , and so from Christ ; and when onely mortall , earthly , and upon false principles , and so from our selves . But having done this before in the doctrine of the raigne of sinne ; I will onely name some other discourses of a Vitall Operation , and so proceede . First , Life hath ever an Internall principle , a seede within it selfe , a naturall heate , with the fountaine thereof , o by which the body is made operative and vigorous : and therefore in living Creatures the p heart first liveth , because it is the forge of spirits , and the fountaine of heate . So Holynesse which comes from Christ beginnes within , proceedeth from an q ingraffed and implanted seede , from the r feare of God in the heart , and the s Law put into the inner man. The t Conscience is cleansed , u the spirit of the minde is renewed , the x delights and desires of the heart are changed , the bent and bias of the thoughts are new set , y Christ is formed , and dwelleth within , the whole man is z baptized with the Holy Ghost as with fire , which from the Altar of the heart , where it is first kindled , breaketh out , and quickneth every facultie and member . Fire when it prevailes will not be hidde nor kept in . Secondly , Life hath ever a nutritive appetite ioyned with it , and that is most set upon such things as are of the a same matter and principles with the nature nourished : so where a man is by the spirit of Christ quickned unto a Life of Holynesse , he will have a b hungring ▪ thirsting , and most ardent affection to all those sincere , uncorrupted , and Heavenly Truths , which are proportionable to that Spirit of Christ , which is in him . Thirdly , Life is Generative and Communicative of it selfe , all living Creatures have some seminarie of generation for propagating their owne kinde ; so that spirit of Holynesse which wee have from Christ , is a fruitfull spirit , that endeavours to shedde , multiply , and derive himselfe from one unto another . Therefore he descended in fiery tongues , to note this multiplying and communicating property which he hath . The tongue is a member made for Communion , and nothing so generative of it selfe as fire . They that feared the Lord spake often to one another , saith the Prophet . Many people shall gather together , and say come yee , and let us goe to the Mountaine of the Lord , &c. Lastly , where there is perfect life , there is sense too of any violence offered to it : so where the Spirit of God is , will bee a tendernesse , and griefe from the sinnes , or temptations which doe assault him . As that great sinne , which the Scripture calls blaspheming of the Holy Ghost , and despighting of the Spirit of Grace , is after a more especiall manner called the sinne against the Holy Ghost ; as being a sinne which biddeth open defiance to the Truth , Grace , Life and Promises , which that Spirit revealeth and confirmeth unto us ; so every smaller sinne doth in its manner and measure grieve this spirit , even as every distemper in the body doth bring paine in some measure unto the naturall soule . A living member is sensible of the smallest pricke , whereas a body in the Grave is not pained , nor disaffected with the weight and darknesse of the earth , the g●…awing of wormes , the stinch of rotte●…nesse , nor any violences of dissolution , because the principle ofsense is departed : so though wicked men lie in rotten and noysome lusts , have the guilt of many millions of sinnes like so many rockes and mountaines of Lead on their soules , doe dayly cut and teare themselves like the Lunaticke in the Gospell , yet they feele nothing of all this , because they have no spirit of life in them : whereas another , in whom Christ is formed , would bee constrain'd with teares of blood , and most bitter repentance to wash the wound of spirit , which but one of those fearefull oathes , or uncleane actions , ( which the others multiply and wallow in with delight ) would make within them . Now , Hee who hath the Sonne , hath holynesse upon two grounds , according to that double relation which Holinesse hath unto Christ. For it ▪ respecteth Him as the Principle and Fountaine from whence it comes , and as the rule or patterne unto which it answeres . Holynes is called the Image of God ; now as the face is both the Fountaine of that Image or species which is shed upon the glasse , and likewise the exact patterne and example of it too : so Christ is both the Principle of Holinesse , by whom it is wrought , and the Rule unto which it is proportioned . First , Christ is the Principle and Fountaine of Holinesse , as the head is of sense or motion ; from him the whole body is joyned together and compacted , and so maketh encrease and edification of it selfe in Love. The oyntment ran downe from Aarons head unto the skirts of his garment , to note the effusion of the spirit of Holinesse from Christ unto his lowest members . Ye have received an unction from the holy One , saith the Apostle . What this influence of Christ into his members is wee shall more particularly open in the consequent parts of this discourse . Secondly , Christ is the Rule and Patterne of holinesse to his Church . Our Sanctification consisteth onely in a conformitie unto his wayes . For more distinct understanding of which point we must note , first , that Christ had severall waies and workes to walke through . Sometimes we finde him walking to Golgotha and the Garden , which was the worke of his merit and passion . Sometimes to the Mount with Peter , Iames and Iohn , which was the worke of his glory and trans-figuration . Sometimes upon the sea and through the midst of Enemies , which was his worke of power and miracles . Sometimes in the midst of the seven golden Candlestickes , which was his worke of government , guidance , and influence on the Church . Lastly , we finde him going about , and doing good , submitting himselfe unto his parents , going apart by himselfe to pray , and in other the like workes of his ordinary obedience . Secondly , of these workes of Christ we must note , that some are uncommunicable , others communicable . Vncommunicable are , first , his workes of Merit and Mediation . There is but one Mediator betweene God and man , the man Christ. There is no other name under heaven by which a man may be saved , but the name of Christ. There is no Redemption nor intercession to bee wrought by any man but by Christ. None have to doe with the Censer to offer incense , who have not to doe with the Altar to offer Sacrifice . Secondly , his worke of Governement and Influence into the Church , his dispensing of the spirit , his quickning of his Word , his subduing of his enemies , his collecting of his members , are all personall Honours which belong unto Him as Head of the Church . Those which are Communicable , and wherein wee may be by his Grace made partakers , are such as either belong to the other life , or to this . In the other life our Bodies shall bee made Conformed to the transfigured and Glorious body of Christ ; when Hee appeareth wee shall be made like unto Him , by the power whereby Hee subdueth all things unto Himselfe . Here , some are againe extraordinarily Communicable , being for ministery and service , not for sanctity or Salvation . Such were the miraculous workes of the Apostles , which were unto them by way of priviledge and temporary dispensation granted . Others ordinarily , and universally to all his members . So then it remaines that our formall and complete Sanctification consists in a Conformitie to the wayes of Christs ordinary Obedience . The whole Life of Christ was a Discipline , a Living , Shining , and exemplary Precept unto men , a Visible Commentary on Gods Law. Therefore wee finde such names given unto Him in the Scriptures , as signifie not onely Preeminence , but exemplarynesse ; A a Prince , b a Leader , c a Governour , d a Captaine , an e Apostle and high Priest , f a chiefe Sheepeheard and Bishop , g a Forerunner , or Conduct into Glory , a h Light to the Iewes , i a Light to the Gentiles , a k Light to every man that entereth into the World. All which titles as they declare his Dignitie , that He was the first borne of every Creature , so they intimate likewise that Hee was proposed to be the Author and Patterne of Holynesse to his people . All other Saints are to be imitated onely with limitation unto Him , and so farre as they in their conversation expresse his Life and Spirit ; Be ye followers of me even as I am of Christ. But l we must 〈◊〉 pinne our obedience to the example of any Saint , lest we happen to stumble and breake our bones , as they did . Wherefore are the falls and apostacies , the errors and infirmities of holy men in Scripture registred ? Certainely , the Lord delighteth not to keepe those sinnes upon record for men to gaze on , which himselfe hath put behinde his owne backe , and wiped out of the booke of his owne remembrance . Hee delighteth not in the dishonour and deformities of his worthies . But m they are recorded for our sakes , set up for landmarks to warne euery man to take heed of adventuring ( on any mans authority ) upon those rockes where such renowned and noble Saints have before miscarried . Children of light indeed they are , but their light is like the light of the Moone subject to mixtures , wainings , decayes , eclipses . Christ onely is the Sunne of righteousnesse , that hath a plenitude , indeficiencie , unerring holinesse , which neither is deceived , nor can deceive . Now further this conformity unto Christ must be in all his obedience . First , in his actiue obedience unto the Law , n Learne of me , saith he , for I am meeke and lowly . o I have given you an Example that you should doe as I have done unto you . The action was but temporarie , and according to the custome of the place and age , but the affection was universall , the humility of his heart . p Let the same minde , saith the Apostle , be in you , which was in Christ , that is , have the same judgement , opinions , affections , compassions , as Christ had . q As he which hath called you is holy , so be ye holy in all manner of conversation . Secondly , in his passive obedience , though not in the end or purposes , yet in the manner of it , Runne with patience , saith the Apostle , the race which is set before you , looking vnto r Iesus , who for the joy that was set before him , endured the crosse , despised the shame , &c. If the head be gotten through a strait place , all the members will venture after . Therefore since Christ hath gone through shame , contradiction , death , to his glory , let us not be wearied , nor faint or despaire in our mindes . The head doth not thinke all its worke ended when it is gotten through it selfe , but taketh care , and is mindefull of the members that follow . Therefore the Apostle cals our sufferings A fulfilling or s making up of the sufferings of Christ. The Resolution of all is briefely this , We must follow Christ in those things which hee both did and commanded ; not in those things which he did , but not commanded . But heere it may be objected , Christ was Himselfe voluntarily poore ; t Hee became poore for our sakes , and he commanded poverty to the young man , goe sell all that thou hast , and give it to the poore . Is every man to be herein a follower of Christ ? To this I answere in generall , that poverty was not in Christ any act of Morall Obedience , no●… to the yong man any command of Morall Obedience . First , for Christs poverty we may conceive that it was a requisite preparatorie act to the worke of redemption , and to the magnifying of his spirituall power in the subduing of his enemies , and saving of his people ; when it appeared that thereunto no externall accessions nor contribution of temporall greatnesse did concurre . And secondly for the command to the yong man , it was meerely personall , and indeede not so much intending obedience to the letter of the precept , as triall of the sinceritie of the mans former profession , and conviction of him touching those misperswasions and selfe-deceits which made him trust in himselfe for righteousnesse like that of God to Abraham to offer up his Sonne , which was not intended for death to Isaake , but for tryall to Abraham , and for manifestation of his faith . It may be further objected , How can wee bee Holy , as Christ is Holy ? First the thing is impossible , and secondly , if we could , there would be no neede of Christ ; if we were bound to bee so Holy , righteousnesse would come by a Law of workes . To this I answere ; the Law is not nullyfied , nor curtall'd by the mercy of Christ : we are as fully bound to the obedience of it as Adam was , though not upon such bad termes , and evill consequences as he ; under danger of contracting sinne , though not under danger of incurring death . So much as any justified person comes short of complete and universall obedience to the Law , so much hee sinneth , as Adam did , though God be pleased to pardon that sinne by the merit of Christ. Christ came to deliver from sinne , but not to priviledge any man to commit it : though hee came to be a curse for sinne , yet Hee came not to be a Cloake for sinne . Secondly , Christ is needefull in two respects : First , because we cannot come to full and perfect obedience , and so His Grace is requisite to pardon and cover our failings : Secondly , because that which wee doe attaine unto , is not of or from our selves , and so his spirit is requisite to strengthen us unto his service . Thirdly , when the Scripture requires us to be Holy and perfect as Christ and God , by as , we understand not equalitie in the compasse , but qualitie in the Truth of our Holynesse : As when the Apostle saith , That we must love our neighbour as our selves , the meaning is not that our love to our neighbour should be mathematically equall to the love of our selves ; for the Law doth allow of degrees in Love according to the degrees of relation and neerenesse in the thing loved : Doe good unto all men , specially to those of the houshold of Faith. Love to a friend may safely bee greater then to a stranger ; and to a wife or childe , then to a friend : yet in all , our love to others must be of the selfe same nature , as true , reall , cordiall , sincere , solid as that to our selves . Wee must love our neighbour as wee doe our selves , that is , unfainedly , and without dissimulation . Let vs further consider the Grounds of this point touching the Conformitie which is betweene the nature and spirituall life of Christians and of Christ ( because it is a Doctrine of principall consequence . ) First this was one of the Ends of Christs comming . Two purposes He came for ; A restitution of us to our interest in Salvation , and a restoring our originall qualities of Holynesse unto vs. Hee came to sanctifie , and cleanse the Church , that it should be Holy and without blemish ; unblameable and unreproveable in his sight : To Redeeme , and to purifie his people . The one is the worke of his Merit which goeth upward to the Satisfaction of his Father ; the other the worke of his Spirit and Grace , which goeth downeward to the Sanctification of his Church . In the one He bestoweth his righteousnesse upon us by imputation ; in the other He fashioneth his ●…mage in us by renovation . That man then hath no claime to the payment Christ hath made , nor to the inheritance Hee hath purchased , who hath not the Life of Christ fashioned in his nature and conversation . But if Christ be not onely a Saviour to Redeeme , but a Rule to Sanctifie , what use or service is left unto the Law ? I answere , that the Law is still a Rule , but not a comfortable , effectuall , delightfull rule without Christ applying , and sweetning it unto us . The Law onely comes with commands , but Christ with strength , love , willingnesse , and life to obey them . The Law alone comes like a Schoolemaster with a scourge , a curse along with it ; but when Christ comes with the Law , He comes as a Father , with precepts to teach , and with compassions to spare . The Law is a Lion , and Christ our Sampson that slew the Lion ; as long as the Law is alone , so long it is alive , and comes with terrour , and fury upon every Soule it meetes : but when Christ hath slaine the Law , taken away that which was the strength of it , namely the guilt of sinne , then there is honie in the Lion , sweetnesse in the duties required by the Law. It is then an easie yoke , and a Law of libertie , the Commandements are not then grievous , but the heart delighteth in them , and loveth them , even as the honie and the honie combe . Of it selfe it is b the cord of a Iudge which bindeth hand and foote , and shackleth unto condemnation ; but by Christ it is made the c cord of a man , and the band of Love , by which He teacheth us to go●… , even as a nurse her infant . Secondly , Holynesse must needes consist in a Conformitie unto Christ , if wee consider the nature of it . Wee are then Sanctified when wee are re-endued with that Image of God after which we were at first created . Some d have conceived that we are therefore said to bee created after Gods Image , because wee were made after the Image of Christ , who was to come ; but this is contradicted by the Apostle , who saith that e Adam was the figure of Christ , and not Christ the patterne of Adam ; yet that created Holynesse is renewed in us after the Image of Christ. f As we have borne the image of the earthly Adam , who was taken out of the Earth , an image of sinne , and guilt : So wee must beare the Image of the Heavenly Adam , who is the Lord from Heaven , an Image of Life and Holynesse . We were g predestinated , saith the Apostle , to be conformed unto the Image of the Sonne ; Conformed in his Nature , Holynesse ; in His End , Happynesse ; and in the way thereunto , Sufferings . h We all , saith he , beholding with open face as in a glasse , that is in Christ , or i in the face of Christ , the Glory of God , are changed into the same Image with Christ , ( He the Image of his Father , and we of Him ) from glory to glory , that is , either from glory inchoate in obedience and grace here ( for the Saints in their very sufferings are glorious and conformable to the Glory of Christ ▪ The k Spirit of Glory is upon you in your reproaches for Christ ) unto Glory consummate in Heaven , and Salvation here . after : or from glory to glory , that is , Grace for Grace , the Glorious Image of Gods Holynesse in Christ fashioning , and producing it selfe in the hearts of the faithfull , as an Image or species of light shining on a glasse , doth from thence fashion it selfe on the wall , or in another glasse . Holynesse is the Image of God ; now in an Image there are two things required . First , a similitude of one thing unto another . Secondly , A Deduction , derivation , impression of that similitude upon the one from the other , and with relation thereunto . For though there bee the similitude of snow in milke , yet the one is not the image of the other . Now then when an image is universally lost , that no man living can furnish his neighbour with it to draw from thence another for himselfe , there must be recourse to the prototype and originall , or else it cannot bee had . Now in Adam there was an universall obliteration of Gods Holy Image out of himselfe , and all his posteritie . Vnto God therefore Himselfe wee must have recourse to repaire this Image againe . But how can this be ? The Apostle tels us , that He is an Inaccessible , an unapproachable God , no man can draw neere him , but hee will be licked up and devoured like the l stubble by the fire ; and yet , if a man could come neere him ( as in some sense he is m not farre from every one of us ) yet He is an n Invisible God , no man can see Him , and live ; no man can have a view of his face to new draw it againe . Wee are all by sinne come o short of His Glory ; as impossible it is for any man to become holy againe as it is to see that which is invisible , or to approch unto that which is Inaccessible ; except the Lord be pleased through some vaile or other to exhibite His Image againe unto us , and through some glasse to let it shine upon us , we shall be everlastingly destitute of it . And this Hee hath beene pleased to doe through the p vaile of Christs flesh , q God was manifested in the flesh ; in that flesh He was r made visible , and we have an accesse into the Holyest of all through the vaile , that is to say , Christs flesh ; in that flesh He was made accessible . By Him saith the Apostle wee have an s accesse unto the Father . He was the Image of the Invisible God. He that t hath seene Him hath seene the Father . For as God was in him reconciling the World unto Himselfe , so was Hee in Him revealing Himselfe unto the World. No man hath seene God at any time ; the onely begotten Sonne which is in the bosome of the Father Hee hath revealed Him. Thirdly , consider the quality of the mysticall body . It is a true rule , That that which is first and best in any kinde is the rule and measure of all the rest . And therefore Christ being the first and chiefest member in the Church , He is to bee the ground of conformitie to the rest . And there is indeede a mutuall suteablenesse betweene the Head and the Members . Christ by compassion Conformable to His Members in their infirmitie , ( We have not an high Priest who cannot be touched with a feeling of our infirmities ) And the members by communion conformable to Christ in His Sanctity ; Both he that sanctifieth , and they that are sanctified are of one . Fourthly Holynesse in the Scripture is called an Vnction . All the vessels of the Tabernacle were sanctified by that Holy Vnction which was prescribed Moses . Ye have received an ointment , saith S. Iohn , which teacheth you all things . It is an oyntment which healeth our wounds , and cleanseth our nature , & mollyfieth our Consciences , and openéth our eyes , and consecrateth our persons unto royall , sacred , and peculiar services . Now though Christ were annointed with this Holy Oyle above his fellowes , yet not without his fellowes ; but all they are by his unction sanctified . Light is principally in the Sunne , and sappe in the roote , and water in the Fountaine ; yet there is a derivation , a conformitie in the beame , branches , and streames to their originals : Onely here is the difference ; in Christ there is a fulnesse , in us onely a measure ; and in Christ there is a purenesse , but in us a mixture . Fifthly and lastly , Christ is the Summe of the whole Scriptures , and therefore necessarily the Rule of Holynesse . For the a Scripture is profitable to make a man perfect , and to furnish him unto all good workes . Saint Paul professeth b that he with-held nothing which was profitable , but delivered the whole Counsell of God ; and yet elsewhere we finde the Summe of his preaching was c Christ crucified : and therefore that which the Scripture calles d the writing of the Law in our hearts , it calles e the forming of Christ in us ; to note that Christ is the summe and substance of the whole Law. Hee f came to men first in his Word , and after in his Body ; fulfilling the types , accomplishing the predictions , performing the commaunds , remooving the burdens ▪ exhibiting the precepts of the whole Law in a most exemplarie and perfect conversation . Now for our further applycation of this Doctrine unto use and practise : we may hence first receive a twofold Instruction . First , touching the proportions wherein our holynesse must beare conformitie unto Christ ; for conformitie cannot be without proportion . Here then we may observe foure particulars wherein our holynesse is to bee proportionable unto Christs . First , it must have the same principle and seed●… with Christs , namely his Spirit . As in Christ there were two natures , so in either nature there was Holynesse after a severall manner . In his Divine nature he was holy by essence and underivatively ▪ in His humane by consecration , and unction with the Spirit ; and in this wee are to beare proportion unto him . Our holynesse must proceede from the same Spirit whereby he was sanctified ; onely with this difference . The Spirit of Holynesse was Christs , Inr●… proprio , by vertue of the by postaticall union of the humane nature with the divine in the unitie of his person . By meanes whereof it was impossible for the humane nature in him not to bee sanctified , and filled with Grace . But to us the Spirit belongs by an inferior union unto Christ as our Head , from whom it is unto us derived and dispensed in such proportions as Hee is in mercy pleased to observe towards his members . But yet though wee have not as Hee a plenitude of the Spirit , yet wee have the same in Truth and substance with Him. As it is the same light which breaketh forth in the dawning of the day , and inhereth in the Glorious body of the Sunne , though here in fulnesse , and there but in measure : So the Apostle saith we are all changed into the same Image with Christ by the Spirit of our God. And he that is ioyned unto the Lord is one spirit , and that there is but one Body and one Spirit betweene Christ and his members . Secondly , our Holynesse must bee conformable to Christs in the Ends of it . First , the Glory of God : Father , saith hee , I have gloryfied thee on earth , I have finished the worke which thou gavest me to doe . Wherein there are three notable things for our imitation First that God must first give us our workes , before we must doe them . We must have his warrant and authoritie for all we doe . If a man could bee so full of selfe-zeale ( if I may so call it ) of irregular and unprescribed devotion , as to offer rivers of oyle , or mountaines of cattell , or the first borne of his body for the sinne of his soule , should neglect and macerate his body and dishonour his flesh into the gastlynesse , and image of a dead carcasse ; yet if the Lord have not first shewed it , nor required it of him , it will all prove but the vanitie , and pride of a fleshly minde . Secondly , as wee must doe nothing but that which God requires , and gives us to doe , so we must therein aime at his Glory ; as his Authoritie must bee the ground , so his Honour must be the End of all our workes : and thirdly , God is never glorified , but by finishing His workes . To beginne , and then fall backe , is to put Christ to shame . Secondly , all Christs workes were done for the good of the Church . He was given and borne for us . He was made sinne and curse for us . For our righteousnesse and redemption he came , and for our expediencie he returned againe . When the Apostle urgeth the Philippians not to looke to their owne things , but every man also on the things of others , hee presseth them with this argument , Let the same minde bee in you which was in Christ Iesus . Hee thought it no robbery to be equall with God , and therefore to him there could be no accession ; all that he did was for his Church ; and this Saint Paul sealeth with his owne example : If I be offered upon the sacrifice and service of your faith , I ioy and reioyce with you all . And else ▪ where , I will very gladly spend and be spent for you , though the more aboundantly I love you , the lesse I beloved . Onely here is the difference , Christs obedience was meritorious for the redemption of His Church , ours onely ministeriall for the edification of the Church : we doe all things , saith the Apostle , for your edification . When the Apostle saith , I fill up that which is behinde of the afflictions of Christ for his Bodies sake , which is the Church : We are not to conceive it in our adversaries glosse , that it was to merit , expiate , satisfie for the Church ; but only to benefit and edifie it . Let him expound himselfe . The things which happened vnto mee , namely my bonds in Christ , have fallen out rather unto the furtherance of the Gospell : and againe , I endure all things for the Elects sake , that they may also obtaine the Salvation , not which my sufferings merit , but which is in Christ Iesus . To note that the sufferings of the Saints are ministerially serviceable to that Salvation of the Church , unto which the sufferings of Christ are alone meritorious and availeable . Thirdly , our holinesse must bee Proportionable to Christs in the parts of it . It must be universall : the whole man must bee spiritually formed and organiz'd unto the measure of Christ. Every part must have its measure , and every ioynt its supply . Holynesse is a resurrection ; all that which fell must be restored ; and it is a generation , all the parts of him that begetteth must be fashioned . The God of peace sanctifie you throughout , and I pray God that your whole spirit , soule and body may bee preserved blamelesse unto the comming of our Lord Iesus Christ. Lastly , our Holinesse must bee proportion ed unto Christ in the manner of working : I shall observe but three particulars of many . First , it must be done with selfe-denyall ; He that will follow Christ must deny himselfe : Christ for us denyed himselfe , and his owne will ; His naturall love towards his owne life yeelded to his mercifull love towards his members ; not as I will in my naturall desire to decline dissolution , but as thou wilt in thy mercifull purpose to save thy Church . Many men will be content to serve God as long as they may with all advantage themselves : but to serve him and deny themselves is a worke which they have not learned . Ephraim loveth to treade out the corne , saith the Prophet . You know the mouth of the Oxe was not to be muzled that trod out the corne , he had his worke and reward together . But plowing is onely in hope : for the present it is a hungry and a hard worke . So , saith he , while Ephraim may serve me and himselfe , make religion serve his other secular purposes , he will be very forward : but when he must plow , that is , serve in hope of a Harvest , but in paine for the present , hee hath an easier plow going of his owne , as it followes , ye have plowed wickednesse . Secondly , it must bee done in obedience unto God. Christ emptied himselfe , and became obedient ; It was his meate and drinke to doe the Will of his Father : even unto that bitter worke of his Passion he was annointed with the oyle of gladnesse ; to note that though as made of a woman , partaker of the same passions and naturall affections with us , hee did decline it , and shrinke from it ; yet , as made under the Law , hee did most voluntarily and obediently undertake it . Thou hast prepared mee a bodie . In the volume of thy booke it is written of me , Lo I come to doe thy Will O God. Lastly , our holynesse must have growth and proficiencie with it , grow in grace . Let these things be in you and abound ; as it is said of Christ , that He increased in wisedome and favour with God and men , and that He learned obedience by the things which Hee suffered . If it bee here objected , that Christ was ever full , and had the Spirit without measure even from the wombe ; For in as much as his Divine nature was in his infancie as fully united to his humane as ever after , therefore the fulnesse of grace , which was a consequent thereupon , was as much as ever after : To this I answere , that certaine it is Christ was ever full of Grace and Spirit ; but that excludes not his growth in them , proportionably to the ripenesse , and by consequence capacitie of his humane nature . Suppose we the Sunne were vegetable and a subject of augmentation , though it would be never true to say that it is fuller of light then it was , yet it would be true to say that it hath more light now , then it had when it was of a lesser capacitie : Even so Christ being in all things save sinne like unto us , and therefore like us in the degrees and progresses of naturall maturitie , though he were ever full of Grace , may yet be said to grow in it , and to learne , because as the capacitie of his nature was enlarged , the spring of Grace within him did rise up and proportionably fill it . Secondly , from this Doctrine of our conformity in Holinesse to the life of Christ we may be instructed touching the vigor of the Law , and the consonancie and concurrencie thereof with the Gospell . True it is that Christ is the End of the Law , and that wee are not under the Law , but under Grace : Yet it is as true that Christ came not to destroy the Law , and that no jot nor tittle thereof shall fall to the ground . Wee are not under the Law for Iustification of our persons , as Adam ; nor for satisfaction of Divine Iustice , as those that perish ; but we are under it as a document of obedience , and a rule of living . It is now published from mount Sion , as a Law of libertie , and a new Law ; not as a Law of condemnation and bond age . The obedience thereof is not removed , but the disobedience thereof is both pardoned and cured . Necessarie is the observation of it as as a fruite of Faith , not as a condition of Life or Righteousnesse , Necessarie , necessitate praecepti , as a thing commanded , the transgressing whereof is an incurring of sinne ; not necessitate medy , as a strict and undispensable meane of Salvation , the transgression whereof is a peremptorie obligation unto death . Three things Christ hath done to the Law for us . First , He hath mitigated the rig●…r and removed the curse from it , as it is a killing letter , and ministery of death . Secondly , Hee hath by his Spirit conferred all the principles of obedience upon us ; wisdome to contrive , will to desire , strength to execute , love to delight in the services of it . The Law onely commands , but Christ enables . Thirdly , Hee hath by his exemplary holinesse chalked out unto us , and conducted us in the way of obedience : for all our obedience comes from Christ , and that either as unto members from his Spirit , or as unto Disciples from his Doctrine and Example . We see then the necessitie of our being in Christ , not onely for righteousnesse , but for obedience : for we must have Life , before we can have Operation . If we live in the spirit , let us walk●… also in the spirit . Whereas out of Christ a man is under the whole Law , as an insupportable yoke , as an impossible and yet inexorable rule ; as a Covenant of Righteousnesse , and condition by which he must be tried , by which he must everlastingly stand or fall before the tribunall of Christ , when he shall come in flaming fire to take vengeance on those who , though convinced of their iusufficiencie to observe the Law , have yet disobeyed the Gospell of our Lord Iesus Christ. Thirdly we may hence learne the necessitie of diligent attendance on the holy Scriptures and places where they are explained : there is a no abiding in Christ but by walking as he walked : there is no walking as hee walked , but by knowing how he walked : and this is onely by the Scriptures , in which Hee is b yet amongst us , c walking in the middest of his Church , d Crucified before our eyes , set forth and e declared unto us : f many other signes Iesus did which are not written saith the Apostle , but these are written that you might beleeve , and that beleeving you might have life . Wee know not any of Christs wayes or workes but by the Word ; and therefore they who give no attendance unto that , declare that they regard not the wayes of Christ , nor have any care to follow the Lambe wheresoever he goeth . Secondly , we must from hence bee exhorted to take heede of usurping Christs honour to our selves , of being our owne rule or way . The Lord is a jealous God , and will not suffer any to bee a selfe mover , or a God unto himselfe . It is one of Gods extreamest judgements to give men over to themselves , and leave them to follow their owne rules . When hee hath first wo●…d men by his Spirit , and that is resisted ; enticed them by his mercies , and they are abused ; threatned them with his judgements , and they are misattributed to second causes ; cried unto them by his prophets , and they are reviled ; sent his owne Sonne to perswade them , and hee is trampled on and despised : when he offers to teach them , and they stoppe their eares ; to leade them , and they pull away their shoulder ; to convert them , and they hardned their heart ; when they set up mounds against the Gospell , as it were to non-plus and pose the mercies of God , that there may be no remedie left ; then after all these ind●…gnities to the Spirit of Grace , this is the judgement with which God useth to revenge the quarrrell of his Grace and Covenant , to leave them to the hardnesse and impenitencie g of their owne hearts , to be a rule and way unto themselves . My people would not hearken to my voyce , and Israel would none of me . So I gave them up unto their owne hearts lust ; and they walked in their owne counsels . Let us therefore take heede of a will-holynesse . We are the servants of Christ , and our members are to bee the instruments of righteousnesse ; and servants are to be governed by the will of their masters , and members to bee guided by the influence of the head , and instruments to bee applyed to all their services by the superiour cause . h Every thing which Moses did about the Tabernacle was to be done after the patterne which he had seene in the mount ; and every thing which we doe in these spirituall Tabernacles , we are to doe after the patterne of him who is set before us . The services of Israel , after their revolt from the house of David , when they built Altars and multiplyed sacrifices , were as chargeable , as specious , and in humane discourse every whit as rationall , as those at Ierusalem ; yet wee finde when they would bee wiser then God , and prescribe the way wherein they ment to worship him all i ended in shame and dishonor ; Bethel which was Gods house before is turned into Bethaven , a house of vanitie : k Israel hath forgotten his Maker , and buildeth Temples saith the Prophet . One would thinke that hee who buildes temples had God , who was in thē to be worshipped , often in his mind ; but to remember God otherwise then hee hath required , to build many temples , when hee had appointed but one temple and one altar for all that people to resort unto , this was by forgetting Gods Will and Word to forget likewise his service and worship , because to serve him otherwise then he requireth is not to worship but to rob and mocke him . 1 In Gods service it is a greater sinne to doe that which wee are not to doe , then not to doe that which we are commanded . This is but a sinne of omission ; but that a sinne of sacriledge and high contempt : in this we charge the law onely with difficultie , but in that with folly ; in this wee discover our weaknes to doe the will , but in that we declare our impudence and arrogancie to controle the wisedome of God : In this wee acknowledge our owne insufficiencie , in that we deny the all-sufficiencie and plenitude of Gods owne Law. But what ever opinion men have of their owne wisedomes , and contributions in Gods service , yet he esteemes them all but as ●…udicrous things , as games , and playes , and acting of mimicall dancings : l The people sate downe to eate and drinke and rose up to m play . What ever action therefore you goe about , doe it by Rule , enquire out of the scriptures whether Christ would have done it or no , at least whether he allow it or no. It is true , somethings are lawfull and expedient with us , which were not suteable unto the person of Christ. Marriage is honourable with all other men , but it did not befit his person who came into the world to spirituall purposes onely , to beget sonnes and daughters unto God , and to be mystically married unto his Church . To write bookes is commendable with men , because like Abel being dead they may still speake , and teach those who never saw them . But it would have beene derogatory to the person , and unbecomming the office of Christ. For it is his prerogative to bee in the midst of the seven candlestickes , to be present to all his members , to teach by power and not by ministery , to teach by his Spirit , and not by his penne , to teach the hearts of men , and not their eyes or eares . He hath no mortalitie , distance , or absence to be by such meanes supplyed . It became him to commit these ministeriall actions to his servants , and to reserve to himselfe that great honour of writing his Law in the hearts of his people , and making them to be his epistle . But yet I say as in these things wee must respect his allowance , so in others let us ref●…ect upon his example . When thou art tempted to loosenesse , and immoderate living , aske thy conscience but this question , would Christ have d●…unke unto swinishnesse , or eaten unto excesse ? would hee have wasted his pretious time at slewes , stages , or tavernes , or taken delight in sinfull and desperate fellowships ? Did Christ frequently pray both with his Disciples , and alone by himselfe , and shall Inever either in my family or in my closet thinke upon God ? did Christ open his wounds , and shall not I open my mouth ? was not his blood too pretious to redeeme , and is my breath too good to instruct his Church ? was Christ mercifull to his enemies , and shall I bee cruell to his members ? Againe for the manner of Christs obedience ; did Christ serve God without all selfe-ends , meerely in obedience , and to glorifie him ; and shall I make Gods worship subordinate to my aimes and his religion serve turnes ? shall I doe what I doe without any love or ioy , meerely out of slavish feare , and compulsion of conscience ? Thus if we did resolve our services into their true originals , and measure them by the Holynesse of Christ , and have him ever before our eyes , it would be a great meanes of living in comfort and spirituall conformitie to Gods Law. And there are , amongst diverse others , two great encouragements thereunto . First , while we follow Christ wee are out of all danger , his Angels have us in their armes , we are under the protection of his promises , as every good subject in the kings way is under the kings protection . Peter never denyed Christ , nor was assaulted by the servants of the high priest till hee gave over following him . Secondly , the more wee follow Christ the neerer still we come unto him . Because Christ is entered into his rest , he is now at home , hee is not now in motion , but he sitteth still at his Fathers right hand , and hath no higher nor no further to goe : and therefore so long as I hasten and presse forward in his way , I must needes be the neerer unto him . Your Salvation is neerer , saith the Apostle , then when you first beleeved . But a man will say , how shall I doe to follow Christ ? I answere in one word , denie thy selfe , and thou dost then follow him : get out of thine owne way and thou canst not misse of his . The world never rules us but by our owne lusts ; Sathan never overcomes us but by our owne willes , and with our owne weapons ; when he is resisted hee flyes . As Hanibal was wont to say that the onely way to fight against Rome was in Italie : so the other enemies of our salvation know that there is no conquering the soule but in its owne waye . As soone as any man forsakes his owne way , Christ is at hand to lead him into his . He will bee wisedome to those that denie their owne reason ; he will be Redemption to those that despise their owne merits ; hee will bee sanctification to those that cast of their owne lusts ; hee will be salvation to those that relinquish their owne ends ; he will be all things to those that are nothing to themselves . Now we have ( as I may so speake ) two selfes . A selfe of nature , and a selfe of sinne ; and both must be denyed for Christ. This wee must ever cast away as a snare , and that wee must be ever ready to lay downe , as a sacrifice , when he is pleased to set himselfe in competition with it . And so much for the Life of Holynesse which wee have in Christ. Lastly , he that hath the Sonne hath the Life of glory assured to him . For Hee a hath made us to sit together with him in Heavenly places : and b when He appeares we shall bee like him . Hee shall change c our vile bodies into the similitude of his Glorious bodie . When d Hee comes we shall meete him , and be ever with him . e Hee is ascended to his Father and our Father , to his God and our God , and therefore to f his Kingdome and g our Kingdome : His by personall proprietie , and hypostaticall union ; ours by his purchase and merit , and by our mysticall union and fellowship with him . He is gone to prepare a place for us . In Earth Hee was our suretie to answere the penaltie of our sinnes ; and in Heaven , He is our Advocate , to take seifin and possession of that Kingdome for us ; Our Captaine , and Forerunner , and high Priest , who hath not onely carried our names , but hath broken off the vaile of the Sanctuary , and given us accesse into the Holyest of all . And hee that hath the Sonne , hath this life alreadie in three regards . First , in p●…etio , he hath the price that procured it esteemed his . It was bought with the pretious blood of Christ in his Name , and to his use , and it was so bought for him that he hath a present right and claime unto it . It is not his i●… Reversion after an expiration of any others right ( there are no lease●… nor reversions in Heaven ) but it is his as an inheritance is the heires after the death of the Ancestor , who yet by minoritie of yeeres , or distance of place may occupie and possesse it by some other person . Secondly , Hee hath it in promisso , He hath Gods Charter , his Assurance sealed with an oath , and a double Sacrament , to establish his heart in the expectation of it . By h two immutable things , faith the Apostle , namely the Word and the Oath of God , wherein it was impossible for him to he , we have strong consolation , and great ground of hope ; which hope is sure and stedfast , and leadeth us unto that place which is within the vaile , whither Christ our Forerunner is gone before us . Thirdly , He hath it in i primitijs , in the earnest , and first fruites and hansell of it ; in those k few clusters of grapes , and bunches of figges , those Graces of Christs Spirit , that peace , comfort , serenitie , which is shed forth into the heart already from that Heavenly Canaan . The Holy Spirit of Promise is the earnest of our inheritance , untill the Redemption or full fruition and Revelation of our purchased possession to the prayse of his Glory . The Graces of the Spirit in the soule are l as certaine and infallible evidences of Salvation , as the day starre or the morning aurora is of the ensuing day , or Sunne-rising . For all spirituall things in the Soule are the beginnings of Heaven , parcels of that Spirit , the fulnesse and residue whereof is in Christs keeping to adorne us with when he shall present us unto his Father . But this Doctrine of the Life of Glory is in this life more to be made use of , then curiously to bee enquired into . O then where the m Treasure is , let the heart be ; n where the body is , let the Eagles resort ; if wee are already free men of heaven , let our thoughts , our language , our o conversation , our Trading be for Heaven . Let us set our faces towards our home . p Let us awake out of sleepe , considering that now our salvation is neerer then when we first beleeved . If wee have q a hope to be like him at his comming , let us purifie our selves even as hee is pure ; since there is a r price , a high calling , a crowne before us , let us presse forward with all s violence of devotion , never thinke our selves farre enough , but prepare our hearts still , and lay hold on every advantage to further our progresse : Since there is t a rest remaining for the people of God , let us labour to enter into it , and to u hold fast our profession , that x as well absent as present we may be accepted of him . Secondly , since we know that if our y earthly house of this tabernacle be dissolved , we have a building of God , an house not made with hands , eternall in the Heavens ; Let us feele the burden of our fleshly corruptions , and groane after our redemption . Let us long for the revelation of the Sonnes of God , and for his z appearing , as the Saints under the Altar , a How long Lord Iesus , Holy and Iust. Thirdly , let us with enlarg'd and ravish'd affections , with all the vigor and activitie of enflamed hearts recount the great love of God , who hath not onely delivered us from his wrath , but made us Sonnes , married his owne infinite Maiestie to our nature in the unitie of his Sonnes person , and made us in him b Kings , Priests , and Heires unto God. c Beloved what manner of Love , How unsearchable , How bottomlesse , how surpassing the apprehensions of Men or Angels is the Love of God to us , saith the Apostle , that wee should be called the Sonnes of God. Lastly , if God will glorifie us with his Life hereafter , let us labour as much as wee can to glorifie Him in our lives here . It was our Saviours argument ( who might have entered into Glory as his owne without any such way of procurement , if his owne voluntarie undertaking the office of Mediator had not concluded him . ) Glorifie me with thy selfe , with the glorie which I had with thee before the World was ; for I have gloryfied thee on Earth , I have finished the worke which thou gavest mee to doe . If we are indeede perswaded that there is laid up for us a Crowne of righteousnesse , we cannot but with Saint Paul resolve to fight a good fight , to finish our course , to keepe the faith , to bring forth much fruite that our Father may be glorified in us . And now having unfolded this threefold Life which the faithfull have in Christ , wee may further take notice of three attributes or properties of this life , both to humble and to secure us ; and they are all couched in one word of the Apostle , your life is hid with Christ in God. It is in Christs keeping , as in the hands of a faithfull depositary , and it is a Life in God , a full Life , a derivation from the Fountaine of Life , where it is surer and sweeter then in any Cisterne . Here then are three properties of a Christians Life in Christ ; first , Obscuritie ; secondly , Plentie ; thirdly , safetie or Eternitie . First it is an obscure life , a secret a●d mysterious life ; so the Apostle calleth a Godlynesse a Mysterie . As there is a mysterie of iniquitie , and the hidden things of uncleannesse : so there is a Mysterie of Godlynesse , and the b hidden man of the heart . The Life of Grace first is hidden totally from the wicked . c A stranger doth not intermeddle with a righteous mans joy ; d The naturall man knoweth not any things of Gods spirit ; Saint Peter gives the reason , because he is c blinde , and cannot see a farre off . Now the things of God are deepe things , and high things , upward f they have too much brightnesse , and downeward they have too much darknesse for purblinde eyes to apprehend . Secondly , It is hid in some sort from the faithfull themselves . First , under the prevalencie of their corruptions , and adherencie of concupiscence , as Corne under a heape of chaffe , or a wall under the Ivie , or mettall under the rust which overgrowes it . Secondly , under the winnowings and temptations of Satan . As in sifting of Corne the branne being lightest gets upmost , so when Satan disquiets the heart , that which is finest , and should most comfort , will sinke and bee out of sight . Thirdly , under spirituall desertions , and trials ; as in an Eclipse , when the face of the Sunne is intercepted , the Moone looseth her light : so when God , who is our light , hideth his Countenance from us , no marvell if we can discover no good nor comfort in our selves . Secondly , the life of glorie is much more obscure and secret ; for notwithstanding the first fruites and inchoations thereof bee in this life begun in the peace of Conscience , and joy in the Holy Ghost ( as in an Eclipse of the Sunne some dimme glimpses doe glance from the edges of the interposed body ) yet in regard of the plenarie infusion of glorious endowments , and those prerogatives of the flesh which belong unto it at the redemption of the bodie , it is a hidden mysterie ; It is a light which is onely sowed for the righteous ; though we expect a revelation of it , yet now it is but as corne in the ground , covered over with much darknesse . Now we are Sonnes , saith Saint Iohn , we have Ius ad rem , right unto our Life and Crowne already ; but we are in a farre countrie like the prodigall , absent from the Lord ; and therefore It doth not yet appeare what we shall be : we can no more distinctly understand the excellencie of our inheritance by these seales and assurances which ratifie our right thereunto , then one who never saw the Sunne could conjecture the light and lustre thereof by the twinckling of a litle starre , or the picture thereof in a table ; Onely this wee know , that when he shall appeare , wee shall be like unto him ; not onely in true holynesse , for so we are like him now ( wee are already created after him in righteousnesse and true holynesse ) but in full holynesse too ; we shall be filled with all the fulnesse of God , as the same Apostle speakes : Such a fulnesse as shall satisfie us : when I awake I shall bee satisfied with thy likenesse . Therefore the last day is by an emphasis called a Day of redemption . First , in regard of the manifestation and Revelation thereof . The Lord shal then appeare and bee revealed from Heaven , all those curtens shall bee drawne , those vailes betweene us and our Glory , those skinnes with which the Arke is overlaid , shall be torne and removed : our sinnes , our earthly condition , our manifold afflictions , the seeming povertie and foolishnesse of the ordinances , shall be all laid aside , and then wee shall see our Redeemer , not as Iob did from a dunghill , nor as Moses through a Cloude , but we shall know even as we are knowne . Here then wee see one of the maine reasons why wicked men despise religion , and a abominate the righteous , as b signes and wonders to bee spoken against . They judge of Spiritual things as blind men do of colors . These are hidden mysteries to them , no marvell if they count it a strange thing , and a very madnesse that others runne not to their excesse . But our comfort is that our hope is Germen , a growing thing , a stone full of eyes , a hidden Manna , ( sweete though secret ) a new name , which though no other man can know , yet he that receiveth it is able to reade . And this is the reason too why the Saints themselves are not enough affected with the beautie of Holynesse , because it is in great part hidden even from them by corruptions , and admixture of earthly lusts . Lift up your heads , saith our Saviour , for your redemption draweth nigh : noting unto us , that so long as the thoughts and affections of men are downeward , their redemption is out of their sight . Open thou mine eyes , saith David , that I may behold the wondrous things out of thy Law : I am a stranger on earth , O hide not thy Commandements from me . When a man makes himselfe a stranger unto earthly things , and setteth not any of his choisest affections and desires on them , he is then qualified to see those mysteries and wonders which are in the Law. If there were no earth , there would bee no darknesse ( for the shadow of the earth is that which makes the night , and the bodie of the earth which absenteth the Sunne from our view ) It is much more certaine in spirituall things , the light of Gods Word and Graces would not bee eclipsed , if earthly affections did not interpose themselves . This is the reason why men goe on in their sinnes and beleeve not the Word , because they have a vaile over their eyes , which hides the beautie of it from them . Who hath beleeved our report , or to whom is the arme of the Lord revealed ? saith the Prophet : intimating unto us , that the Word will not be beleeved , till it bee revealed . The Lord opened the heart of Lydia to attend unto Pauls preaching . As soone as the vaile is taken away by Christ , and the Truth , Goodnesse , and beautie of the Gospell discover'd , there is immediately wrought a cleare assent and subscription in the minde , an earnest longing and desire in the heart , a constant purpose and resolution in the will to forsake all things as dung in comparison of that excellent knowledge . As in the discoverie of mathematicall conclusions there is such demonstrative and invincible evidence as would make a man wonder he had not understood them before : so in the discoveries of Grace unto the Soule , the Spirit doth so throughly convince a man , that hee wonders at his former stupiditie , which never admired such things before . Againe the faithfull are here to be directed in this state of obscuritie how to carry themselves under those corruptions , temptations , desertions , which here hide the brightnesse and beautie of their life from them . First , above all preserve sinceritie in the heart . There is nothing in us so perfect , so contrarie to our corruptions as sinceritie ; that will ever bee to the soule in the midst of darknesse as a chinke in a Dungeon , through which it may discerne some glimmerings of light ; whereas without it all other shewes and pretences are but like windowes fastned upon a thicke wall onely for uniformitie in the building ; though they seeme specious to the beholder without , yet inward they transmit no light at all , because they are laid over an opace body . Secondly , foster not temptations , doe not pleade nor promote the Divels cause , set not forward thine enemies suggestions . Though it bee our dutie to have our sinnes alwayes before us , so it bee upon the suggestion and proposall of Gods Spirit ; yet we must turne our eyes from our very sinnes when Sathan displayes them . Christ will be confessed , but hee forbids the Divels to confesse him ; and God will have sinne to be felt and seene , but as a dutie , not as a temptation ; in his owne Word , not in Satans false glasses ; to draw us unto him , not to drive or deterre us from him . When the spirit convinceth of sinne , it is to amend us ; but when Satan doth it , it is onely to affright and confound us . And commonly hee drives to one sinne , to cover another . Againe the spirit opens sinne in the soule as a Chirurgian doth a wound , in a close roome , with fire , friends , and remedies about him : but the divell first draw's a man from the Word , from Christ , from the promises , and then strips the soule , and opens the wounds thereof in the cold aire onely to kill and torment , not to cure or releeve . In such a case therefore the Soule should lay the faster hold upon Christ , and when there is no light should trust upon the name of the Lord and stay upon his God. Thirdly , In spirituall desertions exercise faith to see God when Hee is absent : goe into the watch Tower , review thine owne and other mens experiences of Gods dealing ; resolve to trust him though he kill thee ; resolve to cleave to him , as Elisha to Eliah , though he offer to depart from thee ; resolve to venture upon him when he seemes angrie and arm'd against thee ; resolve to runne after him when hee hath forsaken thee ; endure rather his blowes , then his absence ; therefore he removes that thou shouldst crie after him ; therefore he hides from thee , not that thou shouldst lose him , but onely that thou shouldest seeke him : And there is most comfort in a life recovered . Difficulties sweeten our fruition ; and there is a fulnesse in Chtist which will at last be an ample reward of all preceding discomforts . Secondly , the life which we have by Christ is a plenteous and aboundant life . a I am come , saith he , that they might have Life , and that they might have it more aboundantly . b Hee that beleeveth on mee , out of his bellie shall flow rivers of living water , like the c waters of Ezekiels vision which swelled from the ancles to the loynes , and from thence to an unpassable Streame . So the Apostle saith , that the Lord had d shed forth the spirit aboundantly in the renewing of his Saints . And it is an observation which you may easily make , that sundrie times in the Apostles writings , the Graces of the Gospell are called the e riches of Christ , and the riches of his Grace , and the riches of his mysterie , and the riches of his Glory , and the riches of his reproaches , and the f treasure of a good heart ; By all which is expressed the pretiousnes , and the aboundance of the Spirit which wee have from the Life of Christ. Therefore the Spirit is compared unto g water , and that not onely to sprinkle and bedew men , but to wash and baptise them ; h ye shall be baptized with the Holy Ghost . As water knowes no bounds within it selfe , is onely limited by the vessell which holds it ; so the Spirit is of a very spreading and unlimited propertie it selfe , and is onely straitned by the narrownesse of those hearts unto which it comes . i Yee are not straitned in us , saith the Apostle , or in our ministery , wee preach aboundance of Grace unto you ; but ye are straitned in your owne bowels ; you are like narrow mouthed vessels ; though floudes of knowledge , fall downe , ( k The Earth shall bee full of the knowledge of the Lord , as the waters cover the Sea , ) yet but drops fall in . This is a great grieving of the Spirit of Life , and indignitie done to the springing and abounding vertue which he brings , for us by our supinnes and securitie to damme up this fountaine , to let this garden of spices be over growne with weedes ; to nippe , stifle , and keepe under the Graces of Christ ; not to receive a proportionable measure of growth to those meanes , and influences which hee affords us . Lastly , the Life which we have from Christ is a Safe , an Abiding , an Eternall Life : the longer it continues , the more it aboundes . It is such a life as runnes not into death . Our earthly life is indeede but a dying and decaying life : but our Spirituall life is a growing life . It is called in the Scripture our abiding in Christ , to note that our estate in him is a fixed , constant and secure estate . Life can End in Death but upon two reasons ; either by an inward principle and proponsion , carrying it through slow and insensible progresses to a dissolution ; or by the assaults and violence of outward oppositions : either it must be a naturall or a violent death . Now the life which we have from Christ hath no seedes of mortalitie in it selfe , because it comes from Christ : and as hee saw no corruption , so nothing that riseth from him doth of it selfe tend to corruption ; for Christ dyeth no more , death hath no more power over him . He now liveth ever ; not onely by himselfe , but over his members ; not onely as man , but as a member of his owne Bodie , which Body of it selfe , and as it is His Body , in that Spirituall and Heavenly Constitution , and under that denomination can no more die , then Christ suffer againe . For the Body of Christ , quà tale , hath no seedes of corruption in it from him . For the Apostle saith , that the seede by which we are regenerated is a Incorruptible seede . All the danger then must be from forren assault , and externall violence . But against all this we have the power and strength of Christ himselfe to oppose . b He is able to save to the uttermost those that come unto God by Him. Let us consider more particularly the violences which may be offered to our Life in Christ. First , the world assaults us with manifold tepmtations ; On the left hand with skorne , misreports , persecutions , and cruell mockings , with Giants and sonnes of Anak : On the right hand with allurements , objects , promises , dalliances , and 〈◊〉 , with midianitish women . How shall wee secure our lives against such a siege of snares ? Our Saviour quiets us in that case ; c be of good cheere , I have overcome the World. Alas may the Soule answere , If Sampson should have seene a little childe under the paw of a Lion , and should thus comfort him , be of good cheare for I have overcome a Lion , what safety or assurance could hence arise to him who had not the strength of Sampson . But wee must know that Christ overcame not for himselfe , but for us ; and as hee hath overcome the world for us , so he doth it In us likewise by his Grace ; d This is the victorie which overcommeth the World , even your Faith. Secondly , nay but Sathan is a more powerfull , subtill , deepe , wilie , working adversarie then the world . Where shall I have protection and securitie against him ? I answere , in that promise to man , and curse to the Serpent ; e The seede of the woman shall bruize thy head , and thou shalt bruize his heele . He thy Head , Hee shall teare out thy sting , and crush thy projects and machinations against his Church , but thou onely His heele ; the vitall parts shall be above thy reach . And this Christ did not for himselfe , but for us . f The God of Peace , saith the Apostle , shall bruize Sathan under your feete . Hee shall be under our feete , but it is a greater strength then ours which shall keepe him downe . The victorie is Gods , the benefit and insultation ours . If He come as a Serpent with cunning craftinesse to seduce us , Christ is a stronger Serpent , a Serpent of Brasse ; and what hurt can a Serpent of flesh doe unto a Serpent of Brasse ? If as a Lion , with rage and fierie assaults : Christ is a stronger Lion , A Lion of the Tribe of Iud●… , the victorious Tribe . g Who shall goe up for us against the Cananites first ? Iuda shall goe up . If hee come as an Angel of light to perswade us to presume and sinne ; The h mercie of Christ begets feare : The i Love of Christ constraineth us . Sathan can but allure to disobedience , but Christ can constraine us to live unto him . If he come as an Angell of darkenesse to terrifie us with despairing suggestions , because wee have sinned : k If any man sinne , wee have an Advocate ; and l who shall lay any thing to the charge of Gods Elect ? It is Christ that is deade , yea rather that is risen againe , who also sitteth at the right hand of God , to make intercession for us . Thirdly , but I have an enemie within me which is the most dangerous of all . The World may be if not overcome , yet endured , and by being endured it will at last bee overcome . The Divell may bee driven away for a time , though he returne againe : but the flesh is an m Inhabiting sinne , and an n encompassing sinne . If I breake through it , yet it is still within me ; and if I reject it , yet it is still about me . Saint Paul who triumphed and insulted over all the rest , over the World , o Who shall separate us from the Love of Christ ? Shall tribulation , or distresse , or persecution , or famine , or nakednes , or perill , or sword ? nay in all these things we are more then conquerors through him that loved us . Over Sathan and Hell , p O Death , where is thy sting ? O Hell , where is thy victorie ? Even hee cryes out against this enemie his owne flesh . q O wrethed man that I am , who shall deliver mee from this body of Death ? Yet even against this unremoveable and unvanquishable corruption the Life of Christ is safe in us upon these grounds . First , we have his Prayer which helpes to subdue it , and to sanctifie our nature : r Sanctifie them by thy Truth . Secondly , wee have His Vertue and Power to purge it out , and to cure it : s The Sunne of righteousnesse hath healing in his wings . Thirdly , wee have His office and sidelitie to appeale unto , and where to complaine against our owne flesh . He undertooke it as a part of his businesse to t purge and clense his people . Fourthly , we have His Spirit to u combate and wrestle with it , and so by little and little to crucifie it in us ; and lastly we have his Merits as Sanctuarie to flie unto ; to forgive them here , and hereafter to expell them . Fourthly , for all this I am full of doubts and restlesse feares , which do continually fight within me , and make my spirit languish and sinke ; and that which may decay , may likewise expire and vanish away . To this I answer , that which inwardly decayeth and sinketh at the foundation is perishable : but that which in its operations , and , quoad nos , in regard of sense and present complacencie may seeme to decay , doth not yet perish in its substance . A Cloude may hide the Sunne from the eye , but can never blot it out of his orbe . Nay , Spirituall griefe is to that light which is sowen in the heart , but like harrowing to the Earth ; it macerates for the time , but withall it tends to joy and beautie . There is difference betweene the paines of a woman in travell , and the paines of a goute , or some mortall disease : for though that be as extreeme in smart , and present irkefomenesse as the other , yet it containes in it , and it proceedes from a Matter of Ioy : And all the wrestlings of the Soule with the enemies of Salvation are but as the paines of a woman in travell ; when Christ is fashioned , when the issue i●… victorious and with gaine , the soule no more remembreth those afflictio●…s which were but for a moment . Fifthly and lastly , I have fallen into many and great sinnes , and if all sinne be of a mortall and venemous operation , how can my Life in Christ consist with such heavie provocations and apostacies ? To this in generall I answer . If the sight of thy sinnes make thee looke to Christ , If ●…hou a canst beleeve , all things are possible . It is possible for thy greatest b apostacies to vanish like a Cloud , and to be forgotten . Though sinne have weakned the Law , that we cannot be saved by that ; yet it hath not weakned Faith , or made that unable to save . For c the strength of sinne is the Law , it hath its condemning vertue from thence . Now by Faith we are not d under the Law , but under Grace . When once wee are incorporate into Christs body , and made partakers of the new Covenant , though we are still under the Laws conduct , in regard of its obedience ( which is made sweete and easie by Grace ) yet we are not under the laws maled●…ction . So that though sinne in a Beleever bee a transgression of the Law , and doth certainely e incurre Gods displeasure ; f yet it doth not de fect●… ( though it doe de merito ) subject him to wrath and vengeance , because every justified man is a person priviledg'd , though not from the duties , yet from the curses of the Law. If the King should gratiously exempt any subject from the Lawes penaltie , and yet require of him the Lawes obedience ; if that man offend , he b●…ch transgre●…sed the Law , and provoked the displeasure of the Prince , who haply will make him some othe●… way to 〈◊〉 it : yet his offence doth not nullyfie his priviledge , nor voyde the Princes grace , which gave him an immunitie from the fo●…feitures , though not from the observance of the Law. Adultery amongst the Iewes was punished with Death , and Theft onely wtth restitution : amongstus Adulterie is not punished with Death , and Theft is . Now then though a Iew and an Englishman be both bound to the obedience of both these Lawes , yet a Iew is not to die for Theft , nor an Englishman for Adultery , because wee are not under the Iudiciall Lawes of that people , nor they under our Lawes : Even so those sinnes which to a man under the covenant of workes do , d●… facto , bring Death if he continue alwayes under that covenant , doe onely create a Merit of Death in those who are under the Covenant of Grace , but doe not actually exclude them from Salvation , because without * infidelitie no sinne doth peremptorily and quoad eventum condemne . But it may here further be objected , How can I beleeve under the weight of such a finne ? Or how is Faith able to hold mee up under so heavie a guilt ? I answere , the more the greatnesse of si●…ne doth appeare , and the heavier the weight thereof is to the Soule , there is the Grace of God more aboundant to beget Faith , and the strength of Faith is prevalent against any thing which would oppose it . To vnderstand this , we must note that the strength of Faith doth not arise out of the formall qualitie thereof , ( for Faith in it selfe , as a habit and endowment of the Soule , is as weake as other graces ; ) but onely out of the relation it hath to Christ. Faith denotates a mutuall Act betweene us and Christ ; and therefore the Faith of the patriarche●… is expressed in the Apostle by a saluting or embracing ; they did not onely claspe Christ , but he them againe . So that the strength of Faith takes in the strength of Christ , because it puts Christ into a man , who by his Spirit b dwelleth and c liveth in us . And here it is worth our observing , that the reason why the house in the d parable did stand firme against all tempests , was because it was founded upon a Rocke . Why ? may not a weake superstruction ofrotten and inconsistent materials bee built upon a sound foundation ? As a strong house fals from a weake foundation , may not in like manner a weake house by a tempest fall from a strong foundation ? Surely in Christs Temple it is not as in ordinary materiall buildings . In these though the whole frame stand upon the foundation , yet it stands together by the strength of the parts amongst themselves , and therefore their mutuall weaknesse and failings do prejudice the stabilitie of the whole . But in the Church , the strength of Christ the foundation is not an immanent , personall , fixed thing ; but a derivative and an effused strength which runnes through the whole building . Because the foundation being a vitall foundation is able to shed forth and transfuse its stability into the whole structure . What ever the materials are of themselves , though never so fraile , yet being once incorporated in the building , they are presently transformed into the nature and firmenesse of their foundation . To whom comming as unto a living stone , saith Saint Peter , ye also as lively stones are built up a spirituall house ; to note unto us the transformation and uniformitie of the Saints with Christ , both in their spirituall nature , and in the firmenesse and stabilitie of the same . More particularly the strength of Faith preserues us from all our spirituall enemies . From the Divell f Hee that is begotten of God keepeth himselfe , and the wicked one toucheth Him not . g Above all take the shield of Faith , by which you shall be able to quench all the furie darts of the wicked . From the World ; h This is the victorie which overcommeth the World , even our Faith. From our fleshly corruptions ; i The Heart is purified by Faith. k The Law of the Spirit of Life in Iesus Christ , ( that is , the Law of Faith ) hath made mee free from the Law of Sinne , that is , the Law of the members , or fleshly concupiscence . And all this is strengthened by the Power of God ; not by Faith alone are we kept , but l yee are kept , saith Saint Peter , By the power of God through Faith unto Salvation : and that not such a Power as that is wherewith he concurreth in the ordinarie and naturall operations of the Creature , which proportioneth it selfe , and condescendeth unto the exigencie of second causes , failing where they faile , and accommodating the measure of his agencie to those materials which the second causes have supplyed ( as we see when a Childe is borne with fewer parts then are due to naturall integrity , Gods concurrence hath limited it selfe to the materials which are defective , and hath not supplyed nor made up the failings of nature ) but that power whereby hee preserves men unto Salvation doth prevent , bend , and carry the heart of man ( which is the secondary agent ) unto the effect it selfe , doth remove every obstacle which might endanger his purpos●… in saving the Creature , and maketh his people a willing people . But you will say , Faith is indeede by these meanes stronger then sinne when it worketh ▪ but not when it sleepeth ; and the working of Faith , being dependant upon the faculties of the Soule which are essentially mutable and incostant in operation , must needes bee uncertaine too : that sinne , though it bee sarre weaker then Faith , may yet , when by our security Faith is fallen asleepe , surprize and kill it , even as Ia●…l a weake woman upon the same advantage killed Sisera a strong Captaine . But though Faith fleepe , yet Hee that keepeth Israel doth neither slumber nor sleepe , and we are kept not onely by Faith , but by His Power , which Power worketh all our workes for us and in us , giveth us both the Will and the Deede ; * the Gift of continuing in His Feare , and the Will so to continue . The heart of the king , saith Salomon , that is the most soveraigne , unconquerable , peremptorie , and unsubjected will in the World , is in the Hand of God , even as clay in the hand of the Potter . So that though our hearts in regard of themselves bee not onely at large and indeterminate to any Spirituall operations , but have an extreme reluctancie to all the motions of Gods Spirit ▪ yet considering their subordination to Gods mercifull purposes , to the Power of His Grace , to His * Heavenly a Call according unto purpose , to the exceeding greatnesse and working of his mighty Power , manifest it is , that they are b vndeclinable mightily , by c a hidden , wonderfull , most effectuall power ; yea , by an d Omnipotent facilitie , and yet e most sweetly and connaturally moved unto Grace . They are all the frequent words of Holy Austin , that f Champion of Grace , whose unvaluable industry in that behalfe all after ages have admired , but hardly paralell'd . Now then for the further establishing the heart of a man , seriously and searchingly humbled with the sense and consciousnesse of some great relapse ( for what I shall say can yeeld no comfort to a man in an unrelenting , obdurate , and persisting apostafie Let him consider the safety and firmenesse of his life in Christ upon these grounds . First , Gods Eternall Love and free Grace , which is towards us the Highest linke of Salvation , both in order of time , nature , and causalitie . g Whom He predestinated , those also He called ; and whom He called , those He Iustified ; and whom Hee Iustified , those also Hee glorified . h It is not those He will glorifie , but hath glorified . To note that glorification is linked and folded up with justification , and is present with it in regard of their Eternall coexistencie in the predisposition and order of God , though not in effectu operis , in actuall execution . Now i this Eternall Love and Grace of God is not founded upon reasons in the Object ; for k He Iustified , and by consequence loved the ungodly . He l Loved us when wee were his enemies ; and enemies we were not but by m wicked workes . Now then if wicked workes could not prevent the Love of God , why should wee thinke that they can nullyfie or destroy it ? If His Grace did prevent sinners before their repentance , that they might returne , shall it not much more preserve repenting sinners that they may not perish ? If the masse , guilt , and greatnesse of Adams sinne , in which all men were equally sharers , and in which equalitie God looked upon us with Love and Grace ( then n which sinne a greater I thinke cannot be committed against the Law of God ) If the bloody and crimsin sinnes of the unconverted part of our life , wherein we drew iniquitie with cordes of vanitie , and sinne as it were with cart-ropes : If neither o iniquitie , transgression , nor sinne ; neither sin of nature , nor sinne of course and custome , nor sinne of rebellion and contumacie could pose the goodnesse and favour of God to us then , nor intercept or frustrate his Counsell of loving us when wee were his enemies : why should any other sinnes overturne the stability of the same love and counsell , when we are once his Sonnes , and have a spirit given us to bewaile and lament our falls . I cannot here omit the excellent words of P Fulgentius , to this purpose . The same Grace , saith he , of Gods Immutable Counsell doth both beginne our merit unto righteousnesse , and consummate it unto Glorie ; doth here make the will not to yeelde to the infirmitie of the flesh , and doth hereafter free it from all infirmitie ; doth here renew it Continuo Iuvamine , and elsewhere Iugi auxilio , with an uninterrupted supportance , and at last bring it to a full Glory . Secondly , Gods Promise flowing from this Love and Grace . q An everlasting Covenant will I make , saith God , and observe how it comes to be everlasting , and not frustrated or made temporary by us : I will not turne away from them , saith the Lord , to doe them good . True Lord ; wee know thou dost not repent thee of thy Love ; but though thou turne not from us , O how fraile , how apt are wee to turne away from thee , and so to nullifie this thy Covenant of mercie unto our selves ! Nay , saith the Lord , I will put my feare into their hearts and they shall not depart from me . So elsewhere the Lord tels us that his Covenant should be as the water of Noah ; the sinnes of men can no more utterly cancell or reverse Gods Covenant of mercie towards them , then they can bring backe Noahs flood into the World againe : though for a moment he may bee angry and hide His face , yet His mercie in the maine is great and everlasting . The Promises of God as they have Truth , so they have Power in them ; they doe not depend upon our resolutions whether they shall bee executed or no , but by Faith apprehending them , and by Hope waiting upon God in them , they frame and accommodate the heart to those conditions which introduce then Execution . * God maketh us to doe the things which He commandeth , we do not make Him to doe the things which He promiseth . a Tee are kept , saith the Apostle , by the Power of God through Faith unto Salvation . Faith is first by Gods Power wrought and preserved ( It is the b Faith of the operation of God , namely that powerfull operation which raised Christ from the dead : and c your Faith standeth not in the wisedome of men , but in the Power of God ) And then it becomes an effectuall instrument of the same power to preserve us unto Salvation . d They shall be all taught of God , and every man that hath heard and learned of the Father , commeth unto mee . There is a voluntarie attendance of the heart of man upon the ineffable sweetnesse of the Fathers teaching : to conclude this point with that excellent and comfortable speech of the Lord in the prophet . e I the Lord change not , therefore ye Sonnes of Iacob are not consumed . It is nothing in or from your selves , but onely the immutabilitie of my Grace and Promises which preserveth you from being consumed . Thirdly , the Obsignation of the Spirit ratifying and securing these promises to the hearts of the faithfull , for the spirit is the f hansell , earnest , and seale of our Redemption ; and it is not onely an obsignation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto redemption , arguing the certainty of the end upon condition of the meanes ; but it is an g establishing of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , into Christ as a meanes unto that end ; so that from the first fruites of the Spirit a man may conclude his interest in the whole at last , as Saint Paul from the resurrection of h Christ the first fruites argueth to the finall accomplishment of the resurrection . Fourthly , the nature and effects of Faith , whose propertie it is to make future things present to the beleever , and to give them a Being , and by consequence a necessitie and certaintie to the apprehensions of the Soule , even when they have not a Being in themselves . Saint Paul call's it the subsistencie of things to come , and the evidence and demonstration of things not seene : which our Saviours words doe more fully explaine ; He that drinketh my blood hath eternall Life , and shall never thirst . Though Eternall Life bee to come in regard of the full fruition , yet it is present already in regard of the first fruites of it ; And therefore wee finde our Saviour take a future medium to prove a present Blessednesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yee are blessed when men shall hate you , &c : for great is your reward in Heaven . Which inference could not be sound unlesse that future medium were certaine by the Power of Faith , giving unto the promises of God as it were a presubsistencie . For it is the priviledge of Faith * to looke upon things to come , as if they were alreadie conferr'd upon us . And the Apostle useth the like argument ; Sinne shall not have dominion over you , for you are not under the Law , but under Grace . This were a strange inference in naturall or civill things , to say you shall not die , because you are in health ; or you shall not be rejected , because you are in favour . But the Covenant of Grace , being seall'd by an Oath , makes all the grants which therein are made , irreversible , and constant . So that now , as when a man is dead to the Being of sinne ( as the Saints departed this life are ) the Being of sinne doth no more trouble them , nor returne upon them : so when a man is dead to the dominion of sinne , that dominion shall never any more returne upon him . Consider further the formall effect of Faith , which is to a unite a man unto Christ. By meanes of which vnion , Christ and we are made b one Bodie : for He that is joyned to Christ is one , and the Apostle saith , that c He is the Saviour of his Bodie , and then surely of every member of his Bodie too ; for d the members have all care one of ●…ther , else the Bodie of Christ would be a mangled and a maimed thing , and not as Saint Paul calls it , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fulnesse of Him that filleth all in all . In the Body of Christ there is f a supply to every joynt , a measure of every part , an edification and growth of the whole compacted body , from Him who is equally the Head to all . Being thus united unto Christ , first the Death and Merit of Christ is ours ; whatsoever Hee really in His humane nature suffered for sinne , wee are in moderated Iustice reputed to have suffered with Him. The Apostle saith , that we were crucified and dead with Christ , and that as truely , as the hand which steales is punish'd when the backe is beaten ; and surely if a man were crucified in and with Christ , by reason of His mysticall communion with him ) then he was crucifi'd , as Christ , for al 〈◊〉 which should otherwise have laine upon him . Hee was not in Christ to cleanse some sinnes , and out of him to beare others himselfe . For the Apostle assures us that the Merit of Christ is unconfined by any sinne . The blood of Christ cleanseth from all sinne . As Saint Ambrose said to Monica the mother of Austen , when with many teares she bewailed her sonnes unconversion : Non potest tot lacrymarum filius perire , that is , that it could not be that the Sonne of so many teares should perish ; so may I more certainely say to any Soule that is soundly and in truth humbled with the sense of any grievous relapse , non potest tot lacrymarum frater perire , It cannot bee that the brother of so many teares , and so pretious blood , which from Christ trickled downe with an unperishable soveraigntie unto the lowest and sinfullest of his bodie , should perish for want of compassion in Him who felt the weight of our sufferings , or for want of recovery from him who hath the fulnesse of Grace and Spirit . Secondly , the Life of Christ is ours likewise . Christ liveth in me , saith the Apostle . Now the Life of Christ is free from the power and the reach of death . If death could not hold Him when it had Him , much lesse can it reach or overtake Him having once escaped . Hee died once unto sinne , but Hee liveth unto God : likewise saith Saint Paul , reckon you your selves to be dead unto sinne , but alive unto God , and that through or in Iesus Christ , by whom wee in like manner are made partakers of that Life which Hee by rising againe from the Grave , did assume , as we were by Adā made obnoxious to the same death which heby failing did incurre and contract . a For Christ is the second Adam , and as wee have borne the Image of the earthly in sinne and guilt ; so must we beare the Image of the Heavenly in Life and righteousnesse : and b that which in us answereth to t●…e Resurrection and Life of Christ ( which Hee ever liveth ) is our holynesse and newnesse of life , as the Apostle plainely shew's , to note c that our Renovation likewise ought to be perpetuall and constant , not fraile and mutable , as when it depended upon the life of the first Adam , and not of the second . Thirdly , the Kingdome of Christ is ours also . Now His Kingdome is not perishable , but eternall : a Kingdome which cannot be shaken , or destroyed as the Apostle speakes . Heb. 12. 28. Fourthly the Sonneship and by consequence ●…tance of Christ is ours . I speake not of His personall Sonneship by eternall generation , but of that dignitie and honour which He had as d the first borne of every Creature , and Heire of all things . That Sonneship which Hee had as Hee was borne from the Dead ; e Thou art my Sonne , this day have I begotten thee , namely in the Resurrection , in which respect He is called f the first borne , and the first begotten of the Dead . In this dignitie of Christ , of being g Heires , and a kinde of first borne unto God , doe wee in our measure partake , for wee are called the h Church of the first borne , and i a kinde of first fruites of His Creatures : For though those attributes may be limited to the k Iewes in regard of precedencie to the Gentiles ; yet in regard of the inheritance ( which was usually and properly to descend to the first borne ) they may bee applyed to all , for of all beleevers the Apostle l saith , If you are Sonnes , then are ye heires , Coheires with Christ. We hold in chiefe under his guardianship and protection , as his sequele and dependant . Now from hence our Saviours argument may bring much comfort and assurance ; m The Sonne abideth in the house for ever ; and the House of God is His Church , not in n Heaven onely , but o on Earth likewise , as the Apostle shewes . Fifthly , Christs victories are ours : Hee overcame s p the World , and q Temptations , and r Enemies and Sinnes for us . And therefore they shall not bee able to overcome Him in us . t Hee is able to succour them that are tempted . Hee who once overcame them for us , will certainely subdue them in us : Hee that will overcome the last Enemie , will overcome all that are before ; ( for if any be left , the last is not overcome . ) Lastly , we have the benefit of Christs Intercession : I have prayed for thee that thy Faith faile not . It is spoken of a saving Faith , as the a learned prove at large . And I have shewed before b that particular promises in Scripture are universally applyable to any man whose case is paralell to that particular . If then Peters 〈◊〉 did not by reason of this prayer of Christ overturne his Salvation , or bring a c totall deficiencie upon his faith ; why should any man , who is truely and deepely humbled with the sense of relapse , or consciousnesse of some sinne , not of d ordinary guilt , or dayly incursion , but indeede very hainous , and therefore to be repented of with teares of blood , yet why should he in this case of sound humiliation stagger in the hope of forgivenesse , or mistrust Gods mercie , since a greater sinne then Peters , in the grosse matter of it , can I thinke hardly be committed by any justified man. These are the comforts which may secure the Life of Christ , in a lapsed but repenting sinner : the summe of all is this . Since we stand not , like Adam , upon our owne bottome , but are branches of such a Vine as never withers , Members of such a Head as never dies , sharers in such a Spirit as cleanseth , healeth , and purifieth the heart , partakers of such promises as are sealed with the Oath of God : Since we live not by our owne life , but by the Life of Christ ; are not ledde or sealed by our owne spirit , but by the Spirit of Christ ; doe not obtaine mercie by our owne prayers , but by the Intercession of Christ ; stand not reconciled unto God by our owne endevours , but by the propitiation wrought by Christ , who loved us when wee were enemies and in our blood ; who is both willing and able to save us to the uttermost , and to preserve his owne mercies in us ; to whose e office it belongs to take order that none who are given unto him be lost ; undoubtedly that Life of Christ in us , which is thus underpropped , though it be not priviledg'd from temptations , no nor from f backeslidings , yet is an abiding Life : He who raised g our Soule from death , will either preserve our feete from falling , or , if we doe fall , h will heale our backflidings , and will save us freely . Infinitely therefore doth it concerne the Soule of every man to bee restlesse and unsatisfied with any other good thing , till he find himselfe entitled unto this happy Communion with the Life of Christ , which will never faile him . As all the Creatures in the world , so man especially hath in him a twofold desire ; a desire of perfection , and a desire of perpetuitie ; a desire to advance , and a desire to preserve his Being . i Now then till a mans Soule , after many rovings and inquisitions , hath at last fixed it selfe upon some such good thing as hath compasse enough to satiate and replenish the vastnesse of these two desires : impossible it is for that Soule , though otherwise filled with a confluence of all the glory , wealth , wisedome , learning and curiositie of Salomon himselfe , to have solid contentment enough to withstand the feares of the smallest danger , or to outface the accusations of the smallest sinne . Now then let us suppose that any good things of this World , without the Life of Christ , were able to satisfie one of these two desires , to perfect and advance our nature ( though indeede it bee farre otherwise , since without Christ they are all but like a stone in a Serpents head , or a Pearle in an Oyster ; not our perfections , but our diseases , like Cleopatra her pretious stone ; when she wore it , a Iewell ; but when she dranke it , an excrement . I may boldly say that as long as a man is out of Christ , he were better be a begger , or an idiote , then to bee the steward of riches , honours , learning and wisedome , which should have beene improv'd to the Glory of Him that gave them , and yet to bee able to give up at that great day of accompts no other reckoning unto God but this : Thy riches have beene the authors of my covetousnesse and oppression ; thy honours , the steppes of my haughtinesse and ambition ; thy learning and wisedome , the fuell of my pride . ) But now I say , suppose that nature could receive any true advancement by these things ; yet alas , when a man shall beginne to thinke with himselfe , may not God this night take me away , like the foole in the Gospell , from all these things , or all these from mee ? May I not , nay must I not within these few yeeres , in stead of mine honour , be laid under mens feete ? In stead of my purple and scarlet , be cloathed with rottennesse ? In stead of my luxurie and delycacies , become my selfe the foode of wormes ? Is not the poore soule in my bosome an immortall soule ? Must it not have a being , as long as there is a God who is able to support it ? And will not my bagges and titles , my pleasures and preferments , my learning and naturall endowments , every thing save my sinnes and mine adversaries , and mine owne Conscience forsake mee , when I once enter into that immortalitie ? When a man I say shall beginne to summon his heart unto such sad accompts as these , how will his face gather blacknesse , and his knees tremble , and his heart be even damp'd and blasted with amazement in the middest of all the vanities and lyes of this present world ? What a fearefull thing is it for an eternall soule to have nothing betweene it , and eternall misery to rest upon , but that which will moulder away and crumble into dust under it , and so leave it alone to sinke into bottomlesse calamitie ? O Beloved , when men shall have passed many millions of yeeres in another world , which no millions of yeeres can shorten or diminish , what accession of comfort can then come to those glorious joyes which we shall bee filled with in Heaven , or what diminution or mitigation of that unsupportable anguish which without ease or end must bee suffered in Hell , by the remembrance of those few houres of transitorie contentments , which we have here , not without the mixture of much sorrow and allay enjoyed ? What smacke or rellish thinke you hath Dives now left him of all his delicacies , or Esau of his pottage ? What pleasure hath the rich foole of his full Barnes , or the young man of his great possessions ? What delight hath Iezabel in her paint , or Ahab in the Vineyard purchased with the innocent blood of Him that owned it ? How much policie hath Achitophel , or how much pompe hath Herod , or how much rhetoricke hath Tertullus left to escape or to bribe the torments , which out of Christ they must for ever suffer ? O how infinitely doth it concerne the Soule of every man to finde this Life of Christ to rest upon , which will never forsake him till it bring him to that day of Redemption , wherein he shall be filled with blessednesse infinitely proportionable to the most vast and unlimited capacities of the Creature . And now when we can secure our Consciences in the inward , true , and spirituall renovation of our heart , in this invincible and unperishable obsignation of the spirit , who knitteth us as really ( though mistically ) unto Christ , as his sinewes and joynts do fasten the parts of his sacred body together ; how may our heads bee crowned with joy , and our hearts sweetly bathe themselves in the perfruition and preoccupation of those rivers of glory which attend that Spirit wheresoever he goeth ? Many things I know there are which may extremely disharten us in this interim of mortalitie ; many things which therein encounter and oppose our progresse . The rage , malice and subtilty of Satan ; the frownes , flatterles , threates , and insinuations of this present World ; the impatience and stubbornnesse of our owne flesh ; the struglings and counterlustings of our owne potent corruptions ; the daily consciousnesse of our fall's and infirmities ; the continuall entercourse of our doubts and feares ; the ebbing and languishing , decaying and even expiring of our Faith and Graces ; the frequent experience of Gods just displeasure , and spirituall desertions , leaving the Soule to its owne dumpes and darknesse . Sometimes like froward children we throw our selves downe and will not stand : and sometimes there comes a tempest which blowes us downe that we cannot stand . And now whither should a poore Soule , which is thus on all sides invitoned with feares and dangers , betake it selfe ? Surely so long as it lookes either within or about it selfe , no marvell if it be ready to sinke under the concurrent opposition of so many assaults . But though there be nothing in thee , nor about thee , yet there is somthing above thee which can hold thee up . If there be strength in the merit , life , kingdom , victories , Intercession of the Lord Iesus : If there be comfort in the Covenant , Promises , and Oath of God , beleeve , and all this strength and comfort is thine : leane not upon thine owne wisedome , trust not thine owne righteousnesse , arrogate nothing to thy selfe but impotencie to good : no strength of thy selfe but against thy selfe , and Gods Grace ; no power but to resist and withstand the Spirit . But rest only upon the Promises and Power of Him who is Alpha and Omega , the Author and Finisher of thy Faith ; Who is a Head to take care of his weakest members . When thou art as weake as a worme in thine owne sense , yet feare not O worme Iacob , be not dismaide O Men of Israel , saith the Lord , for I am thy God , I will strengthen thee , yea I will helpe thee , yea I will uphold thee with the right hand of my righteousnesse , that is , with the strength of my Truth and Promises . How shall I give thee up Ephraim , It is spoken to backsliding Ephraim ; How shall I deliver thee Israel ? How shall I make thee as Admah , how shall I set thee as Zeboim ? That is , How shall I make mine owne Church as the cities of Sodome ? My heart is turned within me , my repentings are kindled together , and marke the reason of all . I am God , and not man. Though you are Men , subject to many changes and miscarriages , yet I am not a Man that I should repent of my goodnesse , and therefore I will not turne to destroy Ephraim . But now as men who looke upon the Sunne , when they looke downward againe upon darker objects , can scarse see or distinguish any thing ; so ought it to bee with us , our looking up unto God should make us see nothing in ourselves , but matter to be humbled by , and driven backe unto him againe . If once the strong man beginne to glorie in his strength , or the wise man in his wisedome ; If our prosperity and security make us resolve with David , that we shall never be moved : If because we finde our corruptions wounded and mortified , wee beginne to insult over them more with our pride , then with our faith : How easie and just is it with God to let in Satan upon us , to remove his hand from under us , to overshadow and withdraw His countenance from us , to set on our very wounded corruptious upon us to burne up our citie , and peradventure to plunge us in the guilt of some such fearefull sinnes , as at the very names and first suggestions whereof wee would haply before have beene startled and amazed ? Alas what are wee to David , and Peter , to Salomon and Hezekiah , men of such dayly communion and intimate acquaintance with the Almightie . And yet notwithstanding what fearefull testimonies have they left upon record for all posteritie to take notice what a fraile and inconstant creature man is , when once Gods Spirit departs from him ? That the strength of the greatest champions in the Church of God is but like the strength of Sampson , of whom in all his great exployts the Scripture saith , that a The Spirit of the Lord came upon him , and when hee was overcome , that b the Lord was departed from him . We should therefore labour to c rejoyce in the Lord with trembling , to d worke out our salvation with feare , to pray that wee may be delivered from our selves , and from the traines of Satan ; that wee may never know by our owne fearefull experience , into what an incredible excesse of sinning our flesh , though otherwise mortified , would breake forth , if God should a little subduct his hand , and give us over a while to the violence of our owne passions , to the treacherie of our owne hearts . Wee should be very watchfull and cautious against our selvees , that wee presume not to sinne , because Grace hath abounded . e How shall wee that are dead to sinne , live any longer therein ? saith the Apostle . What a monstrous perverting of the grace and mercie of God is this to build straw and stubble upon so pretious a foundation ? Surely wee would esteeme that man prodigiously foolish and contumelious unto nature , who should spend his time , substance , and industrie to finde out a perverse philosophers stone , that should turne all the gold it touched into lead or drosse : how injurious then and reprochfull are they to the grace of God , who extract their owne presumptions out of His mercie , and turne the redundancie of divine Grace into an advantage and priviledge of sinning ? As if Gods mercie had no other use then a dogges grasse , or a drunkards vomit , or a f Papists confession to his Priest , to absolve us for some sinnes that there might be roome made for more . Surely Grace teacheth men to make other conclusions from Gods mercie . g Deale bou●…tifully with thy seruant that I may keepe thy Word , was Davids inference from Gods favour . And Saint h Paul assures us that none but hard and impenitent hearts despise the goodnesse and riches of Gods patience and forbearance , not knowing that the goodnesse of God should lead them to repentance . It is the worke of grace to re-imprint the image of God in us , to conforme us unto Christ , to bend and incline the heart to a Spirituall delight in the Law , to remoove in some measure the ignorance of our mindes , that wee may see the beautie and wonders of Gods Law , and the difficultie and frowardnesse of the fleshly will against grace , that Gods Commands may not be grievous , but sweete unto us . These are the branches and properties of that Life which we have from Christ. And wee have them from Him at the Sonne , as a middle person betweene us and his Father . First , because the Sonne hath His Fathers Seale : Hath i Iudgement , Power , libertie to dispose of and dispense Life and Salvation to whom He will. k Labour for the Meate that endureth unto Eternall Life , which the Sonne of Man shall give unto you ; for Him hath God the Father sealed . Secondly , because the l Son is in his Fathers bosome , hath His heart , His eare , His affections , and therefore He is m heard alwayes in whatsoever Hee desireth for any of His members : and this interest in His Fathers Love was that by which He raised Lazarus unto Life againe . Lastly , he that hath the Sonne , hath the greatest gift which the Father ever gave unto the World. Hee cannot denie Life where He hath given the Sonne ; He cannot with-hold silver where Hee hath given gold and Diamonds : n If He spared not His Son , but delivered Him up for us all , how shall He not with Him freely give us all things ? Now our life is conveyed from Christ unto us . First , by Imputation of His merit , whereby our persons are made righteous and acceptable unto God. Secondly , by Infusion or communion with His Spirit , which sanctifies our nature , and enables us to doe spirituall services . For though we exclude workes from Iustification formally considered ; yet we require them of every Iustified man ; neither doth any Faith Iustifie but that which worketh by Love , though it justifie not under that reason as a working Faith , but under that relative office of receiving and applying Christ. Thirdly , by His Life and Intercession , applying His merits unto us , and presenting our services unto His Father , as lively sacrifices , cleansed from those mixtures of deadnesse and corruption , which as passing from us did cleave unto them . Having thus unfolded our Life by Christ , wee are in the last place to inquire into that Proprietie which wee have unto Christ , which is the ground of the Life wee receive from Him. For one thing cannot bee the principle and seede of Life unto another , except there be some union , and fellowship , which may be the ground of the conveyance : and this is that which the Text call's the having of Christ , which is the same with that of Saint Iohn , To as many as received Him , He gave power to be called the Sonnes of God. So then there must bee a mutuall Act , Christ exhibiteth Himselfe unto us , and wee adhere , and dwell in Him ; whereby there is wrought a a Vnitie of will 's , a Confederacie of affections , a Participation of natures , a concurrence to the making up of the same bodie ; so that Christ accounteth Himselfe incomplete without His Church . This union of the faithful to Christ , being one of those deepe things of God which are not discernable without the Spirit , is yet set forth unto us in the Scriptures under sundrie vulgar and obvious similitudes , which I will but touch upon . It is first set forth by the expression of a Bodie , consisting of diverse members . Rom. 12. 4 , 5. 1. Cor. 12. 12. 13. Eph , 1. 22 , 23. In which places the purpose of the Apostle is to shew how the proportion that is betweene Christ and His Church , answereth to that relation which is betweene the members of a Body and the Head. For as in the naturall Body all the members are joyned by nerves and vitall ligatures unto the Head , from whence they receive their strength and sensation , and doe , by vertue of that union to the Head , retaine a fellowship and communion amongst themselves : So is it betweene Christ and His Church . Every member of the true and mysticall Body of Christ is by a secret knot of his Spirit so fastned unto him , and so compacted with the other members by that which every joynt supplieth , as that the whole world of Elect , from Christ the Head and first borne of the Creatures , u●…to the lowest and meanest of all His members , doe make up but one Body , unto which Christ , by being the Head , hath these principall relations . First , He is the principle of all Spirituall Influences , as the Head of naturall . All the Grace in us is but an overflowing and measure from His fulnesse . Secondly , He is the principle of all governement and direction ; all the wisedome and prudence of the Church is from Him. He is the everlasting Counsell , or the Light that inlightneth every man that commeth into the world , the power and the wisedome of God unto us . Thirdly , He is conformable to the members ( for Christs Church is no monster ) and maketh them conformable unto Him ; Hee to us in our infirmities , tempted in all things as we are ; and we to Him in His holynesse : He that Sanctifieth and they that are Sanctified are all of one . Now as in a body wee resolve the whole into no parts but those which are integrall and proper to it in the nature of a living and organicall Body , namely the members ; though many things else are in the Body , yet nothing belongs integrally unto it , but the members : So many men are in the Body of Christ , onely by an externall and sacramentall admission , or by some false and presumptuous perswasions and professions ( as wennes or excrements in the naturall body ) they doe no services , they exercise no vitall and spirituall functions , but rather cumber and infest the members . Secondly , this union is compar'd unto a building or house , Eph. 2. 20. 21. 1. Tim. 3. 14. 1. Pet. 2. 5. whose stones are knitte together by the juncture and bond of Love , and are firmely grounded upon the Elect pretious and sure foundation , who as He doth by His power uphold all things , so much more those that are built upon Him. Now as in a structure the stones cannot subsist in the building by any qualities or inherent vertues of their owne , but onely by that direct and perpendicular dependence , and subsistence which they have upon the foundation : so in the Church no graces , no carvings , no inherent excellencies doe hold men up , but onely that full and sole reliance , and subsistence of the Soule upon Christ. If a man have any other bottome that holds him up , if he be not even and full upon Christ , if hee be not in all things levelled and proportioned unto him by the doctrine of the Apostles and Prophets ( which is therefore likewise called a foundation , because by it wee are set right upon Christ , who is the Foundation of foundations , as the Scripture spcakes ) Hee cannot abide in the building for ever ; the wall and the foundation must all have the same center ; and there must bee the same propensions , and affections in us which were in Christ , His Rule must be ours , and His Ends ours , and His Will ours . If there be any such exorbitancies , and swellings out , as make the heart have quite another point and center to move to , other grounds to fixe upon , if men will despise the Word , will not be par'd and regulated to the foundation , but will trust in oppression and perversenesse , and stay on that ; this iniquitie will at length prove a breach which commeth suddenly at an instant . Thirdly , this union is cōpar'd to an ingrafture of a branch in a tree , whereby the juice and nourishment of the stock is conveyed , and the branch thereby quickned to bring forth fruite . Where by the way it is worth our noting that the Church is most vsually in this particular compared to a Vine , and the branches of a Vine , to note that there is nothing of worth or expectation in Christians , but their fruite . A man cannot make a pinne to fasten in a wall of the branch of a vine . An unfruitefull Christian is the most unprofitable Creature that is ; there are no secondarie uses which can mediate ( as I may so speake ) for a dead vine , to keepe that from the fire : either it must be for fruite or for fuell ; to all other purposes it is utterly improper and unprofitable . Now wee must observe , that a Branch may bee in a Tree two wayes . First , by a meere corporeall adherencie , or continuation with the stocke ; by cleaving and sticking to the bodie of the Tree ; and so every dead branch is in the Tree , as well as those that live : but this alone is not that which our Saviour requires , for such branches the husbandman will cut off and cast 〈◊〉 fire . Secondly , by a reall participation of the life , sapp●… and influences of the roote , which unto the former sort of branches , though offered , yet is not received , because of the inward deadnesse and indisposition that is in it : thus it is betweene Christ and Christians . That which makes us to be in Christ after any kinde of way is Faith. And according to the differences of Faith are these differences of being in Christ to bee discerned . Saint Iames makes mention of a dead Faith , when men are in Christ by some generall acknowledgement , by externall profession , by a partiall dependence ( comming to Him only as to a Iesus for roome and shelter to keepe them from the fire ; not as to a Christ for grace and government in His service ) not by any particular and willing attraction of those vitall influences , those working principles of grace and obedience which are from him shed abroad upon true beleevers . And this is the semi-conversion and imperfect renovation of many men , whereby they receive from Him onely generall light of truth and common vertues , which make them visibly , and externally branches in Him. But Saint Paul makes mention of a lively , operative , unfained faith , which in true beleevers draweth in the power of Christs death , and the vertue of His resurrection , unto the mortification of sinne , and quickning of Spirit , and bringing forth f●…uite unto God , and this onely is that which is the ground of our life from Him. The Life that I live , I live by the Faith of the Sonne of God. Lastly , this Vnion unto Christ is compared unto Marriage ▪ Psal. 45. Eph. 5. 32 , whereby the Church hath a right and proprietie created to the body , name , goods , table , possessions , purchases of Christ , and doth reciprocally become all His , resigning its will , wayes , desires unto His governement . Now for the discovery of this we may consider either the essentials , or the consequents of marriage . The former hath for the genu●… the most generall requisite , consent : and that must have these differencies and restrictions . First , it must bee a a mutuall consent : for though Christ declare His good will , when He knocketh at our doores , and beseecheth us in the ministry of His Word ; yet if we keepe our distance , reject His tokens of Love and Favour , and stop our eares to His invitations , there is then no covenant made ; this is but a wooing , and no marriage . Secondly , it must bee a * present consent , and in words de pr●…senti , or else it is onely a Promise , but no Contract . Many men , like Balaam would faine die the death of the righteous , but live their owne lives ; would faine belong to Christ at the last , and have nothing to doe with Him ever before ; would have Him out of neede , but not at all out of love ; and therefo●… for the present they put Him off : Many other suiters they have whom they cannot deferre , or denie ; till at last peradventure Hee grow jealous and wearie , departs from them , and turnes unto those who will esteeme Him worthy of more acceptation . a Seeing you put the Word from you , faith the Apostle , and judge your selves unworthy of Eternall Life , Lo wee turne unto the Gentiles . Thirdly , it must be free and unconstrained ; for compulsion makes it a ravishment , and not a marriage . They b who must be but one Bodie , ought first to agree in the same free and willing resolution . Many men when God c slayes them , will enquire earely after Him ; when Hee puts them upon a racke will give a forced consent to serve Him ; when Hee d sends His Lions amongst them , will send for His Priests to instruct them how to worship Him ; but this is onely to flatter with their lippes , that they may escape the present paine ; ( like the howling devotion of some desperate Mariner in a storme ) not at all out of cordiall and sinceere affection ; wicked men deale no better with God , then the froggs in the fable with the blocke which was throwne in to be their king . When He makes a noyse , and disturbes their peace ; when He falls heavie upon them , they are sore affrighted , and seeme to reverence His Power : but if He suffer their streame to bee calme about them , and stir not up His wrath , they securely dance about Him , and re-assume their wonted loosenesse . Fourthly , it must be c without errour , for hee that erres ; cannot consent . If a woman take her selfe upon some absence of her husband to be now free from him , and conceive him dead , and thereupon marry againe ; if it appeare that the former husband is yet living , there was a mistake and error in the person , and so a nullity in the contract . So if a man mistake himselfe , judge himselfe free from his former tie unto sinne and the Law , and yet live in obedience to his lusts still , and is not cleansed from ●…is filthinesse , he cannot give any full consent to Christ , who ●…ill have a chaste spouse , without adulterers , or corrivals . Lastly , It must g be an universall and perpetuall consent , for all time , and in all states and conditions . This is a great difference betweene a wife , and a strumpet : A wife takes her husband upon all tearmes ; his burdens , as well as his goods ; his troubles , as well as his pleasures : whereas a strumpet is onely for hire and lust ; when the purse is emptied , or the body wasted , the love is at an end . So here , He that will have Christ , must have Him All ; ( for Christ is not divided ) must entertaine Him to all purposes , must follow the Lambe wheresoever He goeth , must leave Father , Mother , Wife , Children , his owne life for Christ ; must take as well His Yoake , as His Crowne ; as well His Sufferings , as His Salvation ; as well His Grace , as His Mercie ; as well His Spirit to leade , as His Blood to redeeme . He that will be his owne Master to doe the workes of his owne will , must , if hee can , bee his owne Saviour too , to deliver his soule from the wrath to come . The consequents and intendments of marriage are two , Convictus & Proles . First mutuall societie ; Christ and a Christian must live together , have intimate , and deare acquaintance with each other ; the spirit of a Christian must solace it selfe in the armes and embracements , in the riches and lovelinesse of Christ ; in his absence and removes long after Him ; in His presence and returnes delight in Him , and entertaine Him with such pure affections , and Heavenly desires , as may make him take pleasure in His Beautie . Secondly , there must be a fruitfulnesse in us , we must bring forth unto God. Christ will not have a barren Spouse : every one that loveth Him , keepeth His Commandements . Now then in one word to unfold the more distinct qualitie of this our union to Christ , wee may consider a h threefold unitie . Of Persons in one nature ; of natures in one Person ; of natures and Persons in one qualitie . In the first is one God. In the second , is one Christ. In the third , is one Church . Our union unto Christ is the last of these , whereby Hee and we are all spiritually united to the making up of one mysticall Body . The i formall reason or bond of this union is the Spirit of Christ , by which as by immortall and abiding seede we are begotten a new unto Christ. For He being the second Adam , we are spiritually in Him , and from Him , as we are naturally , or corruptly , in and from Adam . k As Adam was the fountaine of all that are naturally generated , and by that meanes transmitted condemnation to all chat are One with Him : so Christ is the Head of all that are Spiritually borne againe , and by that meanes transmitteth grace & righteousnes to al that are one with him . From this Vnion of the faithfull unto Christ doth immediately arise a Communion with Him in all such good things as he is pleased to Communicate . I will but touch them , it having been the subject of this discours hitherto . First , we have a Communion with Him in His merits , l which are as fully imputed unto us for Iustification , as if His sufferings had beene by us endured , or the debt by us satisfied . As wee finde in the body medicines often apylyed unto sound parts , not with relation to themselves , but to cure others which are unsound ; In a distillation of ●…hewmes on the eyes , we cuppe and scarifie the necke which was unaffected , to draw backe the humor from the part distempered : even so Christ the glorious and innocent Head of a miserable and leprous bodie suffered Himselfe to be wounded and crucified ; to wrestle with the wrath of His Father ; to bee One with a wretched people in the condition of their infirmities , as He was with His Father in the unitie of divine holinesse ; that so by his infirmitie beirg joyn'd unto us , the Communion of His puritie might joyne us unto God againe . a He alone without any demerit of His suffered our punishment , that we without any merit of ours might obtaine His Grace . b The paines of Christs wounds were His , but the profit ours ; the holes in His hands and side were His , but the balme which issued out was ours ; the thornes were His , but the Crowne was ours : in one word , the price which He paid was His , but the Inheritance which Hee purchased was ours . All the ignominie and agonie of His Crosse was infinitely unbeseeming so honourable a Person as Christ , if it had not beene necessary for so vile a sinner as man. Secondly , we have Communion with Him in His Life and Graces by habituall and reall infusion and inhabitation of His Spirit unto Sanctification . For we are c Sanctified in Him , and d except we abide in Him , we cannot bring forth fruite . Christ comes not onely with a passion , but with an unction to consecrate us to Himselfe : except thou be a partaker as well of this , as of that , bee as willing to be rull'd , as redeemed by Christ ; In Him indeed thou art , but it is as a withered branch in a fruitefull vine ; while thou art in Him , it is to thy shame , that thou shouldest bee dead , where there is such aboundance of Life ; and the time will come that thou shalt bee cut off from Him : Every branch in me that beareth not fruite , He taketh away . Lastly , we have Communion with Him in many priviledges and dignities . But here we must distinguish of the priviledges of Christ : some , are personall and incommunicable ; others , generall and communicable . Of the former sort are all such as belong unto Him either in regard of His Divine Person , as to be the everlasting Sonne , the word and wisedome of His Father , the expresse Image of His Person , and brightnesse of His Glory , the upholder of all things by the Word of His Power , and the like ; or in regard of His Office , as to bee the Redeemer of the Church , the Author and finisher of our Faith , the Prince of our Salvation , the propitiation for the sinnes of the world , the second Adam , the Mediator betweene God and Man , in which things He is alone , and there is none with Him. Other priviledges there are which are communicable , all which may bee compriz'd under this generall of being fellow members with Him in the most glorious Bodie and societie of Creatures in the world . The particulars I touch'd before . First , we have communion in some sort with Him in His Holy unction , where by we are consecrated to be e Kings and Priests , to subdue our corruptions , to conquer spirituall wickednesse , to offer up the sacrifices of prayer , prayses , almes and Holy services ; for we are by Him a f royall priesthood . Secondly we have Communion in His victories ; wee are g more then conquerors through Him , because in the midst of the enemies insultations , and our owne distresses , the victorie is still ours . The enemie may kill us , but not overcome us , because our death is victorious . As Christ h triumphed upon the Crosse , and had His governement on His shoulders : so we i rejoyce in afflictions , glory in tribulations , and in all of them , in a confluence and conspiracie of them all , wee are more then conquerors . Thirdly , wee haue Communion with Christ in His k Sonship , from whence it comes to passe that Christ and His Church doe interchangeably take one anothers names : Sometimes Hee is not ashamed to call Himselfe Iacob and Israel . l This is the generation of them that seeke thy face O Iacob , and m Thou art my servant O Israel in whom I will bee glorified , saith the Lord speaking unto Christ : n yea Hee giveth to the Church His owne Name . o As there are many members , and yet but one body ; so is Christ : p that is , so is the Church of Christ. And q what manner of love is this , saith the Apostle , that we should be called the Sons of God ? From hence it comes that wee have fellowship with the Father , accesse and approach with confidence for all needfull supplyes , assurance of His care in all extremities , interest in the inheritance which Hee reserveth for His Children , confidence to be spared in all our failings , and to be accepted in all our sincere and willing services ; secret debates , spirituall conferences of the heart with God , He speaking unto our spirits by His Spirit in the Word , and wee by the same spirit speaking unto Him in prayers , complaints , supplycations , thankesgivings , covenants , resolutions : r Hee kissing us with kisses of Love and comfort , and wae kissing Him againe with s kisses of reverence and worship . We see then , to conclude all , what an absolute necessity lyes upon us of having Christ , because with Him we have t All things , and u can doe all things : without Him wee are x poore and y can doe nothing . And the more necessary the dutie , the more sinfull the neglect : especially considering that Christ with-holds not Himselfe , but is ready to meete , to prevent , to attend every heart that in truth desires Him. If a man have a serious , simple , sincere will , to come wholy to Christ , not to be held back from him by His dearest and closest corruptions ▪ by the sweetest pleasures , or strongest temptations , which can allure or assault him , he may draw neere unto Him with boldnesse , and assurance of acceptation : he hath a call , Christ z inviteth , yea a intreateth him , and therefore he may come : he hath a b command , Christ requireth it of him , and therefore he must come . And now when we have Christ , how carefull should we be to keepe Him ; how tender and watchfull over all our behaviours towards Him , lest Hee be grieved and depart againe . The Spirit of the Lord is a c delicate spirit , most sensible of those injuries which his friends doe him . Let us therefore take heede of violating , afflicting , discouraging , grieving this Spirit ( which is the bond of all our union and interest with Christ ) in any of those his sacred breathings and operations upon the Soule . But when He teacheth , let us submit and obey , receive the beleefe and the love of His Truth : when He promiseth , let us neither distrust nor despise , but embrace as true , and admire as pretious , all the offers which He makes to us : when Hee contends with our lusts in His Word and secret suggestions , let him not alwayes strive , but let us give up our fleshly affections to bee crucified by Him : when Hee woes and invites us , when Hee offers to lead and to draw us , let us not stop the eare , or pull away the shoulder , or draw backward like froward children , or cast cold water in the face of Grace , by thwarting the motions , and rebelling against the dictates thereof , but let us yeeld our selves unto Him , captivate all our lusts , and consecrate all our powers , and submit all our desires to His rule and government ; and then when Hee hath beene a Spirit of union , to incorporate us into Christs Body ; and a Spirit of unction , to sanctifie us with His Grace , Hee will undoubtedly bee a Spirit of comfort and assurance , to seale us unto the day of our full redemption . THE LIFE OF CHRIST . PHILIP . 3. 10. That I may know Him , and the Power of His Resurrection , and the fellowship of His sufferings . THe purpose of the Apostle in this place is to arme the church of the Philippians against those false Iudaizing Teachers that Confounded Christ and Moses , Circumcision and the Gospell together . This he doth by Arguments Personall from men , and by arguments reall from the matter it selfe . Arguments Personall are first from the disposition , quality , End of those false teachers , whom he describes ver . 3. They are evill trees , and therefore no great heed to be given to the fruits they beare , to the doctrines they obtrude . They are Dogs , uncleane beasts , that barke onely for their bellies , and doe not onely barke , but watch their times to bite too . They are Euill workers ; though they come like fellow workers with Christ , pretending much strictnes in the edification of the Church , yet indeed their businesse is only to pull downe and to pervert . They are the Concision , where the Apostle by an I●…onicall paranomasia shewes the end of their doctrines , They preach indeed Circumcision , but their businesse is schisme and Concision ; In the Law it was Circumcision , Gods ordinance , but now being by Christ abolished it is nothing at all but a bare Concision or cutting of the flesh , and will in the Event prove a rent and schisme in the Church . The Second personall Argument is taken from the Apostles owne condition , who neither by nature nor Education was an enemie to legall Ceremonies , who in all points had as great reason to vindicate the Law , and to boast in fleshly priuiledges as any of those False Teachers . ver . 4. He was by nature an Israelite of the whole bloud as well as they ; by Education , of the strictest sect of all , a pharise ; by custome and practice a persecutor of the Church , under that very name because the law he had been bred under was engdanger'd by that new way ; and in his course of life altogether unblameable in regard of legall Obedience and observations : and lastly in his opinions touching them , he counted them gainfull things , and rested upon them for his salvation , till the Lord opened his eyes , to see the light of the Glorious Gospell of God in the face of Iesus Christ. The arguments from the matter are first from the Substance of which Circumcision was the shadow . Wee are the Circumcision , who worship God in the spirit , and reioyce in Christ Iesus , &c. Vers. 3. They boast in the flesh , they have a Concision , but we are the Circumcision , because we have the fruite and Truth of Circumcision , the spirituall worship of God , which is opposite to externall Ceremonies . Ioh. 4. 23. Secondly from the plenitude and all sufficiencie of Christ , which stands not in neede of any legall accession to peece it out , and this the Apostle shewes by his owne practise and experience . What things were 〈◊〉 to me those I counted losse for Christ , because they were things that kept him from Christ before , and he repeats the same words Confidently againe , that he might not to be thought to have spoken them unaduisedly or in a heate , yea doubtles and I count all things but losse for the Excellency of the knowledge of Christ Iesus my Lord , for whom I have suffered the losse of all things , As a merchant in a tempest is contented to Suffer the losse of all his goods to redeeme his life , or rather as a man will be content to part with all his owne beggerly furniture for a Iewell of greate value , Math. 13. 44. Onely here wee are to note that the Apostle did not suffer the losse of them quoad Substantiam , in regard of the Substance of the duties , but quoad qualitatem et officium Iustificandi , in regard of that dependance , and Expectation of happines which he had from them before . Neither did he onely Suffer the losse of them ( as a man may doe of things which are excellent in themselves and use , as a merchant throwes his wares out of the ship , when yet he dearly loves the , and delights in thē ) but he shews what estimation he had of them , I count them dung , that I may win Christ , I Count them then filthy carrion : so the word signifies ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , garbage and filth that is thrown out to dogs , things which dogs ( such as he describes these false teachers to be ) may delight in ; but the spirit of God in a sincere hart cannot relish nor sauor in comparison of Christ. And may be found in him , when I shall appeare before the face of God , or may finde in him All that I loose for him , that is a most plentifull recompence for any legall commodities which I part from for his sake , not Having mine owne righteousnesse , &c. Here the Apostle distinguisheth of a twofold Righteousnesse ; Legall , which is a mans owne , because a man must come by it by working himselfe , Rom. 10. 5. And Evangelicall , which is not a mans owne , but the righteousnes of God Rom. 3. 21. 22. Freely given to us by grace through Christ. That I may know Him , &c. That I may have the Experience of his Grace and mercy in Iustifying me frely by faith through the vertue of his suffrings and resurrection . Here then we have these two things set down , first , the Pretiousnesse , secondly the nature of Saving Faith. The Pretiousnesse is in the whole scope of the place , for the words are a comparative speech , where faith is preferd before all legall or morall performances . The nature is open'd by the Act of it Knowledge , and the Obiect , the vertue of Christs Resurrection , and the fellowship of his Sufferings . Touching the former of these two , the scope of the Apostle in this place is to shew , that faith is the most pretious and excellent gift of God to a Christian man. So it is Expresly called by Saint Peter , a pretious faith . 2. Pet. 1. 1. For understanding of which point mee must note that faith may be Consider'd in a double respect . Either as it is a Qualitie inherent in the Soule , or as an Instrument whereby the Soule apprehendeth some other thing . Now in the same thing there is much difference betwene it selfe as a Qualitie , and as an Instrument . Heate as a Qualitie , can only produce the like quality againe , but as an Instrument of the Sunne it can produce life and sense , things of more excellency then the Quality it selfe . Faith as a Quality is noe better then other graces of the spirit , but as an Instrument so it hath a Quickning quality which noe other Grace hath . The iust shall live by Faith. Heb. 10. 38. This pretiousnesse of Faith is seene chiefely in two respects . First , in regard of the Obiects , and secondly , in regard of the Offices of it . First Faith hath the most pretitious and excellent object of any other , Christ and his Truth , and promises . Herein , saith the Apostle , God commended His Love , in that when we were sinners Christ died , Rom. 5. 8. This was the soveraigne and most excellent love token and testification of divine favor that ever was sent from Heaven to men . God so loved the world , so superlatively , so beyond all measure or apprehension , that He gave His Sonne , Ioh. 3 16. There is such a compasse of all dimensions in Gods love manifested through Christ , such a heigth and length , and breadth , and depth , as makes it exceede all knowledge , Eph. 3. 18 , 19. It is exceeding & unsearchable riches . In one word that which faith lookes upon in Christ is the price , the purchase , and the promises which we have by Him. The price which made satisfaction unto God ; the purchase which procured Salvation for us ; and the promises which comfort and secure us in the certaintie of both ; and all these are pretious things , The blood of Christ , pretious blood : 1. Pet. 1. 18. The promises of Christ , pretious promises : 2. Pet. 1. 4. And the purchase of Christ , a very exceeding and aboundant weight of Glorie . 2. Cor. 4. 17. But it may be objected , Have not other Graces the same object as well as Faith ? Doe we not love Christ , and feare Him , and hope in Him , and desire Him , as well as Beleeve in Him ? True indeede , but heerein is the excellencie of Faith , that it is the first grace which lookes towards Christ. Now the Scripture useth to commend things by their order & precedencie . As the women are commended for comming first to the Sepulcher ; the messenger which brings the first tidings of good things is ever most welcome ; the servant who is neerest his masters person is esteemed the best man in that order : so Faith being the first grace that brings tidings of Salvation , the neerest Grace to Christs Person , is therefore the most excellent in regard of the obiect . Secondly , Faith is the most pretious Grace in regard of the offices of it . Though in its inherent and habituall qualification it be no more noble then other graces , yer in the offices which it executeth , it is farre more excellent then any . Two pieces of parchment and waxe are in themselves of little or no difference in value , but in their offices which they beare as instruments or patents one may as farre exceede the other as a mans life exceedes his lands ; for one may bee a pardon of life , the other a lease of a Cottage . One man in a Citie may in his personall estate be much inferiour to another , yet as an Officer in the Citie hee may have a great precedence and distance above him . Compare a piece of gold with a seale of silver or brasse , and it may have farre more worth in it selfe ; yet the seale hath an Office or Relative power to ratifie covenants of far more worth then the piece of gold : so is it betweene Faith and other Graces ; Consider Faith in its inherent properties , so it is not more noble then the rest : but consider it as an instrument , by God appointed for the most noble offices , so is it the most superlative and excellent grace . These offices which are to it peculiar , I take it , are principally these three . The first to unite to Christ , and give possession of Him. The Apostle prayes for the Ephesians , that Christ may dwell in their hearts by Faith. Eph ▪ 3. 17. Wealth in the Mine doth no good at all till it be sever'd and appropriated to persons and uses : Water in the Fountaine is of no service unto me , till it be conveyed thence to mine owne Cisterne ; the light of the Sunne brings no comfort to him who hath no eyes to injoy it : So though Christ be a Mine full of excellent and unsearchable riches , a Fountaine full of comforts and refreshments , a Sunne of righteousnesse , a Captaine and Prince of Life and Salvation , yet till Hee is made ours , till there bee some bond and communion betweene Him and us , we remaine as poore and miserable as if this Fountaine had never beene opened , no●… this Mine discovered . Now this Vnion to and Communion with Christ is on our part the worke of Faith , which is as it were the spirituall joynt and ligament by which Christ and a Christian are coupled . In one place wee are said to live by Christ , Because I live , saith he , you shall live also . Ioh. 14. 19. In another , by Faith , The Iust shall live by Faith. Heb. 10. 38. How by both ? By Christ , as the Fountaine ; By Faith , as the pipe conveying water to us from the fountaine ; By Christ , as the Foundation ; By Faith , as the Cement knitting us to the foundation ; By Christ , as the Treasure ; By Faith , as the clue which directs ; as the Keye which opens , and let us in to that Treasure . This the Apostle explaines in the former place , where he shewes by what meanes Faith makes us liue , namely by giving us an enterance and approach to Christ ; for he opposeth Faith to drawing backe , vers . 19. 30. Noting that the proper worke of Faith , is to carry us unto Christ , as our Saviour Himselfe expoundeth beleeving in Him , by comming unto Him , Ioh. 6. 64. 65. Therefore the Apostle puts both together , not I , but Christ liveth in mee , and the life which I live , I live by the Faith of the Sonne of God. Gal. 2. 20. Faith is compared to eating and drinking , Ioh. 6. and we know there is no sense requires such an intimate and secret union to its object as that of tasting , no sense that is the instrument of so neere a union as that . So then as the motion of the mouth in eating is not in the nature of a motion any whit more excellent then the motion of the eye or foote , or of it selfe in speaking ; yet in the instrumentall office of life and nourishment it is farre more necessarie : So though Faith in the substance of it as it is an inherent qualitie hath no singular excellencie above other graces ; yet as it is an instrument of conveying Christ our spirituall Bread unto our soules , and so of assimilating and incorporating us into Him , which no other Grace can doe , no more then the motion of the eye or foote can nourish the body ; so it is the most pretious and usefull of all others . It may be objected , doe not other graces joyne a man unto Christ , as well as Faith ? Vnion is the proper effect of Love ; therefore wee are one with Christ as well by loving Him , as by beleeving in Him. To this I answere , that Love makes onely a morall union in affections , but Faith makes a mysticall union , a more close and intimate fellowship in nature betweene us and Christ. Besides , Faith is the immediate tie betweene Christ and a Christian , but love a secondary union following upon , and grounded on the former . By nature we are all enemies to Christ and His Kingdome , of the Iewes minde , wee will not have this man to raigne over us : therefore till by Faith wee are throughly perswaded of Christs Love to us , we can never repay Love to Him againe . Herein is Love , saith the Apostle , not that wee loved God , but that Hee loved us , and sent His Sonne . 1. Ioh. 4 10. Now betweene Gods Love and ours comes Faith to make us One with Christ ▪ we have knowne and beleeved the Love that God hath to us . ver . 16. And hence it followes that because by Faith as Hee is so are wee in this world , therefore Our love to Him is made perfect , and so wee love Him because Hee first loved us , vers . 19. So that we see the union we have with Christ by Love presupposeth the Vnitie wee have in Him by Faith ; so Faith still hath the preeminence . The second office wherein consists the excellencie of Faith is a consequent of the former , namely to justifie a man : for there is no man righteous in the sight of God any further then he is taken into the unitie of Christ , and into the fellowship of His Merits . God is alone well pleased in Christ , and till a man be a member of His Bodie , a part of His fulnesse , hee cannot appeare in Gods presence . This was the reason why Christ would have none of His bones broken , or taken of from the Communion of His naturall body , Ioh. 19. 36. to note the indissoluble union which was to bee betweene Him and His mysticall Members . So that now as in a naturall bodie the member is certainely fast to the whole so long as the bones are firme and sound : so in the mysticall , where the body is , there must every member be too , because the bones must not be broken asunder . If then Christ goe to Heaven , if Hee stand unblameable before Gods justice , we al shal in him appeare so too ; because his bones cannot be broken . That which thus puts us into the Vnitie of Christ , must needs Iustifie our persons , and set us right in the presence of God : and this is our Faith. The Apostle gives two excellent reasons why our Iustification should be of Faith rather then of any other grace . The first on Gods part , that it might bee of Grace : The second on the part of the promise , that the promise might be sure to all the seede . Rom. 4. 16. First , Iustification that is by Faith is of meere Grace and favour , no way of worke or merit . For the Act whereby Faith Iustifies , is an act of humility , and selfe-dereliction , a holy despaire of any thing in our selves , and a going to Christ , a receiving , a looking towards Him and His Al-sufficiencie ; so that as Marie said of her selfe , so we may say of Faith ; The Lord hath respect unto the lowlynes of his grace , which is so farre from looking inward for matter of Iustification , that it selfe as it is a worke of the heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , doth not justifie , but onely as it is an apprehension or taking hold of Christ. For as the hand in the very receiving of a thing must needs first make it selfe emptie ( If it bee full before , it must let all that goe ere it can take hold on any other thing : ) So Faith being a receiving of Christ , Ioh. 1. 12. must needes suppose an emptinesse in the soule before . Faith hath two properties ( as a Hand ) To worke and to receive ; when Faith purifies the heart , supports the droaping spirits , worketh by love , carries a man through afflictions and the like , these are the workes of Faith : when Faith Accepts of righteousnesse in Christ , and receives Him as the gift of His Fathers Love , when it embraceth the promises a farre of , Heb. 11. 13. and layes hold on Eternall Life , 1. Tim. 6. 12. This is the receiving act of Faith. Now Faith justifies not by working ( lest the effect should not bee wholly of Grace , but partly of Grace , and partly of worke , Ephesians , 2. 8 , 9. ) but by bare receiving , and accepting or yeelding consent to that righteousnesse , which in regard of working was the righteousnesse of Christ , Rom. 5. 18. and in regard of disposing , imputing , appropriating unto us , was the righteousnesse of God , Rom. 3. 21. 1. Cor. 1 , 30. Phil , 3. 9. To make the point of Iustification by the receiving and not the working of Faith plaine , let us consider it by a familiar similitude . Suppose a Chirurgian should perfectly cure the hand of a poore man from some desperate wound which utterly disabled him for any worke : when he hath so done , should at one time freely bestow some good almes upon the man , to the receiving whereof he was enabled by the former cure ; and at another time should set the man about some worke , unto the which likewise the former cure had enabled him ; and the worke being done , should give him a reward proportionable to his labour : I demaund which of these two gifts are arguments of greater grace in the man , either the recompensing of that labour which was wrought by the strength hee restored , or the free bestowing of an equall gift , unto the receiving whereof likewise he himselfe gave abilitie ? Any man will easily answere that the gift was a worke of more free grace then the reward , though unto both way was made by His owne mercifull cure ; for all the mercy which was shewed in the cure was not able to nullifie the intrinsecall proportion which afterwards did arise betweene the worke and the reward . Now this is the plaine difference betweene our doctrine and the doctrine of our adversaries in the point of Iustification . They say we are justified by Grace , and yet by workes , because grace enables us to worke : we say we are justified freely , not by the workes of grace , but by the grace which bestowes our Iustification , and therewith our strength of working unto us . For surely Gods free grace is more magnified in giving us undeservedly both righteousnesse and workes ; then in giving us workes to deserve our righteousnesse . Secondly , Iustification by Faith doth make the promise sure to all the seede . If unto a begger should bee proposed some excellent benefit upon condition to performe some acceptable and perfect service unto the personne that offers it ; whom yet it would bee impossible to please by working , without some exact abilitie for the dutie required ; the man might easily doubt of the certaintie of the benefit , because his performance of the condition requir'd is uncertaine : but if the same benefit should bee proposed upon no other act on his part requir'd , then onely the acknowledgement of his owne want , and the willing acceptance of the thing offered , a man could not bee unsure of it : So if the Lord should propose righteousnesse o●… salvation to a man upon condition of his morall obedience , mans corruptions are so many , and his abilities so weake , his enemies so potent , and his heart so treacherous to comply with them , that the promise cannot bee made sure to him upon the concurrence of his owne workes . But when there is nothing required of a man but to cleave to Christ , nothing but to relinquish his owne endeavours , and to accept the helpe of a sure Saviour , and to rely upon the sure mercies of David , this must needes make our righteousnesse and salvation to be as certaine as is the value of the merits , or fidelitie of the promise , on which we rely . If there bee nothing requisite to the firmenesse and consistencie of a house , but onely to be put upon the foundation , then the house must needs be as sure as the foundation ; if there bee nothing requisite to the safenesse of a mans money or writings , but to put them in a closet or boxe , the things must needes be as safe as the place into which they are put : so since nothing else is required to make our salvation sure but onely to rest upon Christ , who is a safe foundation to his Church , Math. 16. 18. and a certaine Treasure , Col. 3. 3. Faith which alone puts us into him , doth therewithall make our Salvation sure unto us . Behold I lay in Sion a chiefe corner stone , elect and pretious , ( there is both our foundation and our Treasure ) now the safety which Faith brings from hence is this , He that beleeveth shall not be confounded , or put to shame ; in the Prophet it is , shall not make hast , 1. Pet. 2. 6. both words expresse safetie . For a man to rely upon another for any good thing , and at last to faile in his expectation , this must needes shame him in the disappointment of his hopes ; but when the hopes of a man are grounded upon the unsearchable riches , and the unfaileable promise , and the immutable truth , power , and goodnesse of God ; impossible it is that the faith of such a man should shame or deceive him . When a man is secure and certaine of any good thing , he is contented to waite the season of it ; David by Gods promise , and unction was certaine of the kingdome , and therefore he would not take away the life of Saul when it was in his power , but waited till the time of his death by God appointed should come , 1. Sam. 26. 9 , 10 , 11. but when a man is unconsident of a thing , hee is ready to snatch at every probabilitie , to make use of every occasion that happens to further his desires . If I should see two men going towards the Court in competition for some office or preferment , and should observe the one to ride night and day in full speede , to deny himselfe the comforts of the way , and to expresse much impatiencie and indignation at every stoppage that met him ; the other to take time and leisure , to rely upon the former promises of the prince , or the prevalencie of some honourable friends , and to laugh at the gredinesse of his competitor , I should easily conclude that the hopes of that man were greater , whose hast as lesse : for when a man hath a thing already in promise , and that from the hands of a man of whose power and fidelitie he hath infallible assurance , he is not over vehement for performance , but willingly attends the times and good pleasure of his friend . Now this is the businesse of faith to give a being to the things we hope for , and though in themselves they bee a farre of , and out of sight , yet to make them subsistent and at hand in the promise , even within the reach and embracement of Faith , Heb. 11. 1 , 13. So that Faith doth therefore keep a man from greedinesse and precipitancie in his pursuite , and from confusion and shame in his hopes of good , because it sees them as safe , & certain in the power and promises of Christ , as if they were already made good unto him . So then to conclude this point , Faith being the onely Grace wherein is magnified the fulnesse and freenesse of Gods favour , and wherein is secured his promise to all the seede ; It must needes bee the fittest grace for a mercifull Iustification . The third office of Faith , is having put us into Christ , and Iustified us by him , to give us together with Him all other things , which is the conviction that the Apostle makes , Rom. 8. 32. If Hee have given us Christ , how shall He not with Him freely also giue us all things ? These All Things , are of two sorts . First , All graces : Secondly , All secular good things . Saint Peter puts them together , and shewes how they runne from Christ to us , through Faith as the pipe ; His divine Power hath given unto us all things that pertaine to Life and Godlynesse , and that through the knowledge ( that is , the Faith ) of him that hath called us to glorie and vertue . 2. Pet. 1. 3. First all Graces : Faith is the first Grace in a Christian Soule , and the spring of the rest . This is the maine businesse of that excellent chapter , Heb. 11. to shew how Faith was the master wheele in the lives and actions of those holy men whose renowne is there upon record . The Apostle tels us that Faith worketh by Love , Gal. 5. 6. where by Love we may understand either generally the universall habit of all other operative graces , and then the sense is , that Faith doth as it were actuate and animate all other habits of grace , and apply them to their severall workes : Or rather particularly , that Love of God which is shed abroad in our hearts by the Holy Ghost ; and then the method and meaning of the place is this . First , Faith shewes us the great Love of God in Christ , The life that I live , saith the Apostle , I live by the Faith of the Sonne of God , who loved me , and gave Himselfe for me . Gal. 2. 20. where we see the principall discovery that Faith makes in Christ , and that it fixeth upon is His love to us ; and this is a most soveraigne and superlative love : Herein saith the Apostle God commended , God heaped together His Love toward us , in that while wee were yet sinners , Christ died for us . Rom. 5. 8. Secondly , Faith having thus revealed to our hearts the Love of God in Christ , doth kindle in them a reciprocall Love towards Christ againe , working in us the same minde that is in Christ , Phil. 2. 5. and enflaming our spirits to a retribution of Love for Love. We have beleeved the Love that God hath to us , saith the Apostle , and therefore , saith he , we love Him because He loved us first . 1. Ioh. 4. 16 , 19. Thus Faith worketh Love. But now thirdly there is a further power in Faith , for it doth not onely work Love , but it worketh by Love as the text speakes : that is , it maketh use of that Love which it hath thus kindled , as of a goad and incentive to further obedience ; for that Love which we repay unto Christ againe , stirreth us unto an intimate and Heavenly communion with Him , unto an entire and spirituall conformitie unto Him. And the reason is , because it is a conjugall Love , and therefore a fruitefull love , for the end of marriage is fructification . Yee are become dead to the Law , saith the Apostle , by the body of Christ , that yee should be married to another , even to Him who is raised from the dead , and the end of this spirituall marriage is added , That we should bring forth fruite unto God , which is presently after expounded , That wee should serve in newnesse of Spirit , Rom. 7 4 6. If a man Love mee , saith our saviour , he will keepe my Words : and this obedience is the childe of Faith as it is set downe in the same place , yee shall know that I am in my Father , and you in me , and I in you ; and immediately upon this Faith it followes , He that bath my Commandements and keepeth them , hee it is that loveth me : and he that loveth me , shall be loved of my Father , and I will love him , and will manifest my selfe unto Him , Ioh. 14. 20. 21 , 22 , 23. In which place there are these things of excellent observation . First the noble objects that Faith doth contemplate , even the excellencie of Gods Love unto us in Christ. You shall know that I am in my Father ; in His bosome , in His bowels , in His dearest affection : One with Him in mercie , in counsell , in power . That He and I both goe one way ; have both one decree and resolution of Grace and compassion towards sinners : And that you are in mee , your nature in me , your infirmities in me , the punishment of your sinnes upon me , that I am bone of your bone , and flesh of your flesh , that you are in my heart , and in my tenderest affections , that you were crucifi●…a together with me , that you live tog●…ther with 〈◊〉 , that you sit together with mee in Heavenly places ; that ●… died your death , that you rose my resurrection , that I pray your prayers , that you were my righteousnesse , and that I am in you , by my merits to justifie you , by my Grace and Spirit to renew and purifie you , by my Power to keep you , by my wisedome to leade you , by my Communion and Compassion to share with you in all your troubles ; these are the mysteries of the Love of the Father and the Sonne to us . Now this Love kindleth a Love in us againe , and that Love sheweth it selfe in two things . First in having the Commandements of Christ ; that is in accepting of them , in giving audience unto them , in opening our eyes to see , and our hearts to entertaine the wonders of the Law. And secondly in keeping of them , in putting to the strength of our Love ( for Love is as strong as Death ; it will make a man neglectfull of his owne life , to serve and please the person whom he loves ) that so wee may performe the duties which so good a Saviour requires of us . And now as our Love was not the first mover ( we loved Him , because He loved us first ) So neither shall it be the last ; as the Father and the Son did by their first Love provoke ours , so will they by their second Love reward ours . And therefore it sollowes ; He that loveth me shall be loved of my Father , and I will love him . This is not ment of a new Love , but of a further declaration of their former Love , namely in a more close and familiar communion , and Heavenly cohabitation with them ; wee will come unto Him , and make our abode with Him , we will shew Him our face , we will make all our goodnesse to passe before Him , wee will converse and commune with His Spirit , we will Suppe with Him , we will provide Him a feast of fatted things , and of refined wine , wee will open the breasts of consolation , and delight Him with the aboundance of Glory . Excellent to the purpose of the present point is that place of the Apostle , 2. Cor. 5. 14 , 15. The Love of Christ , saith he , constraineth us , that is , either Christs Love to us by Faith apprehended , or our Love to Christ by the apprehension of His Love wrought in us , doth by a kinde of sweete and lovely violence winne , and overrule our hearts ; not to live henceforth unto our selves , but unto Him that died for us and rose againe : and the roote of this strong perswasion is adjoyned , namely because wee thus ●…udge , because we know and beleeve , that if one died for all , then all are dead to the guilt , and to the power of sinne , and ought to live a new life conformable to the resurrection of Christ againe . Therefore in two paralell places the Apostle useth promiscuously Faith and a new Creature . In Christ Iesus neither Circumcision availeth any thing , nor uncircumcision , but * Faith which worketh by Love , neither circumcision nor uncircumcision , but a * new creature . The reason of which promiscuous acceptation the Apostle renders the inseparable union between faith and renovation . * If any man be in Christ , he is a new Creature . Secondly , Faith gives us all good things requisite to our condition . Adam was created Lord of his fellow inferiour Creatures , invested with proprietie to them all . In his fall hee made a forfeiture of every good thing which God gave him : In the second Covenant a reconciliation being procur'd , Faith entitling a man to the Covenant doth likewise re-invest him with the Creatures againe . All things , saith the Apostle , are yours , and hee opens the title and conveyance of them , you are Christs , and Christ is Gods. 1. Cor. 3. 23. So elsewhere hee saith that the living God giveth us all things richly to enjoy , that is , not onely the possession but the use of the things , 1. Tim. 6. 17. where by all things wee may understand , first the libertie and enlargement of Christians , as it stands in opposition to the pedagogie and discipline of Moses Law , which distinguished the Creatures into cleane and uncleane , and so by consequence into usefull and unusefull ; so that now by any immediate tie of conscience we are not prohibited the free enjoyment of any Creature of God. Secondly by all things we understand not all simply , but all requisites ; All that in regard of our state and course are necessary to life and godlinesse . O woman , saith our Saviour , great is thy Faith , Be it unto thee even as thou wilt , Math. 15. 28. This is a large grant to aske what we will and to have promise of obtaining it ; but hee who promiseth to beleevers what they will , doth likewise regulate and confine their wills to desire nothing but with subordination to His Will ; nothing but their owne portion , that which is food convenient for them . The heathen man could say , That man hath as much as hee desires , who desires nothing but what he hath . So we may say of a Christian , hee hath indeede whatsoever hee will , because God gives him a heart to desire nothing but that which is Gods promise and his owne necessitie . Now all these things Faith gives us , first because it gives us the Fountaine , and secondly the Promises of them all . First Faith carries us to the Fountaine , that is , to God. With thee , saith the Prophet David , there is the Fountaine of Life . Psal. 36. 9. And we are of God in Christ Iesus , saith the Apostle , 1. Cor. 1. 30. Now wee know there is a kinde of All-sufficiencie in a Fountaine , what ever water a man wants , hee may have his supply at the Fountaine ; whereas Cisternes and broken pits will bee presently exhausted . Wee may observe in many fountaines that to the eye they seeme to have far lesse water in them for the time , then some greater torrent or winter flood which over●…unnes whole valleyes , and carries away woods and stones before it : yet Iob tell 's us that a Torrent will make men ashamed in summer , when they turne aside for water to refresh them , and can finde none , Iob. 6. 19. 20. But hee that comes to a Fountaine for refreshment shall never be ashamed , because it is living and growing water , and so makes a perpetuall supply . So the Faithfull oftentimes have lesse wealth and aboundance of earthly things then other men : yet notwithstanding they have therewith all the Fountaine , and so by consequence they have more certainty , and more sweetnesse . First more certaintie for Fountaine water is Living water , and so it multiplies ; whereas other men have their water in Cisterns that are broken , full of holes and chinkes to let it out at againe : so the Prophets tels us of some that drudge and labour , but it is in the fire , their worke perisheth as fast as it growes ; and of others that eatne wages , but put it in a bagge with holes , it falles out as fast as it is put in . What are these holes , this fire that melts , and le ts out the estates of wicked men ; they are principally these two . First , the lusts of their owne harts , Te aske and receive not , because yee spend it upon your lusts , saith the Apostle ; and as lust keepes it away , so lust lets it out when wee have it . How many great estates have Wine and women , Hawkes and Hounds , fashions and complements , pride and vaine-glory , humours and projects , quarrels and dissentions , the backe , the belly , the eye , the eare , the tongue , the many inventions of an idle head , the many exorbitancies of a wandring heart , melted away , and reduced to nothing . Every member of the body , every appetite of the soule , so many chinkes to let out an estate . But now the faithfull have their lusts abated , their hearts ordered , the dropsie and intemperancie of their affections removed , and so all the holes at which Gods blessings might soke away are stopped up . Secondly , the cisternes of wicked men are broken , and their bagges full of holes by the secret iudgement and curse of God punishing their sinfull lusts in their sinfull gaine , blasting and withering their fruitlesse estates , as Christ did the barren fig-tree . We see how the Lord threatens to curse the people for their sinnes in their going out and comming in , in their basket and in their store : to breake the staffe of their bread , to take away their cup from their mouth , to take his Wine and his Oyle to himselfe againe , to consume their palaces with fire , to remove their bankers , to discover their treasures , and to seeke out their hidden things , to heare the cry of the beame , and of the stone out of the wall , and to pull them out of their nests , even from among the Starres , with infinite other the like expressions , in which the Lord useth to shew unto us the power and vigilancie of his Iustice in the administration of the World : Wheras the faithfull have the Bread and the Word , the Creatures and the blessings of God together , and so have more certaintie in these things . The Womans Oyle and Meale was not much , yet it encreased , and went along with her occasions , there was a Spring in the Cruse and in the Barrell , it was living Oyle , and living Meale , that grew , and held out in the famine . As a mans occasions are , so the Fountaine supplies him . If he want a Cup , a Bucket , a Cisterne full , there is in the Fountaine answerable to all his wants : so whatever necessitie the Lord brings the faithfull unto , he gives them an eye to see , a heart to rest in , and to expect in the use of honest meanes a supply proportionable to each of them . And as they have more certaintie , so have they more sweetnesse in the waters which they fetch from the Fountaine . Water in pits and cisternes rots , and growes muddy and unfavorie ; so doe the Creatures of God to wicked men . Cares , feares , jealousies , desires , hopes , ends , infinite commixtures and disturbances deprive the Creatures of their native rellish and purenesse . The sweetest wine to an aguish palate tastes of that bitter humour which it there finds . So lusts and curses interweaving themselves with the Creatures in a wicked mans hands , must needs take away the sense of their simple goodnesse , turne their table to a snare , and the things which should have been for their good into an occasion of falling . Whereas the faithfull by the Word and Prayer have the Creature sanctified , seasoned , and perfumed unto their use againe , have the curse of God removed , and their owne lusts corrected , and with-held from mingling with them . Thus faith gives us all things in the Fountaine , more certaine , and more sweet , by stopping the holes which did let them out , and by removing the lusts and curses which did before embitter them . Secondly , Faith gives us all things by giving us the Promises . Godlinesse hath the promises of this life , and that which is to come , 1. Tim. 4. 8. Wicked men haue good things onely by Gods generall providence , which maketh his Sunne to shine as well on them as on the just by a common bounty . But this manner of tenure is liable to many forfeitures , curses , taxations ; many inrodes and devastations , by wolvish and wasting lusts ; and by consequence is not able to settle and secure the heart in the enioyment of them . But now by Faith in the promises the godly have their hold altered , have their estate setled in a better and surer tenure , delivered from those many encumbrances and intanglements vnto the which before they were obnoxious ; so that now a mans heart is secured beyond all doubts or humane feares . A poore man may object ; I am not wise enough to order my affaires , I am disabled by sicknesse and weaknesse to attend my Calling , my charge encreaseth vpon mee , and my probabilities of providing for them waxe smaller then before . But yet Faith is able to answer these and all other the like objections , by proposing the promise . Dost thou live by thine owne strength ? Dost thou prosper by thine owne wisedome and industry , or by the blessing and truth of God in his promises ? and is Gods Truth an Accepter of persons ? Is not his fidelitie as firme towards weake and poore , as towards rich beleevers ? Is there any want or weakenesse , any poverty or deficiency in heaven ? Doe the promises of God stand in need of mans wisedome or strength to bring them to passe ? Can thy encrease of charge or occasions , exhaust the Treasures , or drie vp the Fountaines and truth of God ? If an honourable and wealthy person have occasions to enlarge his retinue , and live at a higher pitch then before , yet because hee hath abundance , he doth not repine at this necessitie . All the faithfull are of the houshold and family of God , who is no whit the poorer in his state and power by maintaining many or few . He gives to all men , & yet he gives liberally , Iam 1. 5. which no rich man in the World is able to do ▪ because as he gives to others , himself decreaseth . But God gives out of a Fountaine , as the Sunne gives light , which whether it shine to one , or to thousands , retaines still equall light in it selfe , neither can the eyes of men exhaust or draw out the light of the Sunne . All the Creatures are mine , saith God , upon a thousand hills . If a thousand hills can beare corne enough , or feed Cattel enough for any poore mans reliefe , he need not doubt or feare ; for God hath still thousands of mountaines , as it were so many granaries or store-houses , in his truth and promises , for the faithfull in any straits to have recourse unto . And thus faith gives us all things by entituling us to the Promises . Against all this which hath been spoken touching the excellency of Faith , may be objected that determination of the Apostle ; Now abideth Faith , Hope , and Charitie , these three ; but the greatest of these is Charitie , 1. Cor. 13. 13. By which comparison this point touching the precedency of faith seemes to be impaired . To which I answer ; That the Apostle speakes of a greatnesse extensivè , in regard of duration , Charitie being an everlasting Grace , but faith pertaining onely to this life , as being requisite to the present qualitie and states of the Church : ( for faith and fruition are oppos'd , 2. Cor. 5. 7. Faith looketh upon things in their promises , fruition in their reall existence ) but now consider faith as an instrument to lay hold on Christ , and the precious promises of life and grace in him , and consider it as a Roote , a living principle to put the heart in worke , to purifie the conscience , to enflame the heart to spirituall obedience , and a retribution of holy love to God for all his love to us in his Sonne ; and thus Faith exceeds Charitie as the motion of the mouth in eating , which is an act that tends immediately to life , doth the motion of the mouth in speaking , which tendeth not to an end so important , nor absolutely necessary . Another objection may be this . Other Graces make a man like Christ , which Faith cannot do , because Christ could not beleeve unto justification , or life , having the Fountaine of both aboundantly in himselfe , whereas the proper and primitive worke of Faith is to carry a man out of himselfe , and to make him see all his sufficiency in another . To which I answer two wayes . First , Christ had faith , though not to such purposes as wee : Faith in the common nature of it , as it imports assent to all divine truth , and adherence , or reliance of the soule to the benefit and goodnesse which the same brings with it ( for ratio veritatis and ratio commodi are the two objects of a right faith , or rather severall qualifications of the same object ) thus it is a Legall thing , comming under the compasse of those duties of the Law , unto which Christ made himselfe subject . But faith as a Condition , an Officer , an Instrument of justification , so it could not stand with Christ , who was not to be righteous by beleeving , but to bee himselfe the righteousnesse of those that beleeve . But in other respects when the Apostle saith , hee was heard in that which he feared , when hee saith himselfe , My God , my God ; it is manifest , that though he had not faith for righteousnesse , yet he had it for deliverance , that though he were not saved by beleeving , yet hee was obedient in beleeving . Secondly , it is more to be one with Christ , then to be like him ; more to bee a part of him , then a picture : now faith makes a unitie with Christ , other graces onely a resemblance ; faith makes a man a member , others onely a follower of him ; and so in that respect still Faith hath the prehemiuence . Now then from the great necessitie and pretiousnesse of this duty we may first inferre the greatnesse of their sin , who neglect it , who live with no sense of the want , and little sorrow for the weaknesse of it , to lie , sweare , revell , cozen , to live in the practice of any notorious outrage , and morall enormitie , many men esteeme hainous and vnworthie ; But to live in infidelitie , without the knowledge or fellowship of Christ , in an utter unacquaintance with their owne unworthinesse , and unexperience of their everlasting insufficiencies to compasse or contrive their owne saluation , are things seldome or never seriouslie thought on by them . And yet infidelity is indeed the edge , and sting of all other sinnes , that which bindes them and their guilt everlastingly upon the soule , and locketh them like shackles to the conscience , which otherwise by the helpe of Christ might easily shake them of . He that beleeveth , saith Christ , is not condemned , he that beleeveth not is condemned already , and the wrath of God abideth on him . There is a displeasure which is but for a moment , a wrath which doth only sing , and blow vpon the soule , and then away ; such the faithfull themselues after some bold adventure into the waies of sinne , may haue experience of . And there is a wrath which is constant , permanent , intimately and euerlastinglie adherent vnto the Soule , which will seize onely vpon vnbeleeuers . The spirit shall convince the World of Sinne because they beleeve not , saith Christ. Sinne there stands in opposition to righteousnesse , and Iudgement , or holinesse ; so that the meaning is , The spirit shall convince men that they are unrighteous and unholie men , held under by the guilt , condemnation , and power of sinne ; shut vp in fast chaines unto the wrath and iudgement of the great Day ; unauoidably cast and condemned in the Court of Law , because they fled not by faith unto that office of mercie and reconciliation which the Father hath erected in his beloved Sonne . All sinnes do of themselues deserve damnation , but none doe de facto inferre damnation without infidelitie . This was that great provocation in the Wildernesse which kept the people out of the Land of Promise , and for which God is said to have beene grieved fortie yeeres together . How long will this people provoke mee ? How long will it bee ere they beleeve in me ? they despised the holy Land , they beleeved not his word ; they drew backward , and turned againe in their hearts into Egypt . The Apostle summes vp all their murmurings and provocations , for which they were excluded that type of heauen , in this one word , They entred not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of their vnbeliefe . If there bee but one onely medicine against a deadly disease , and when that is offered to the sicke person he refuse it , and throw it vnder his feete , the state of that man is infallibly desperate and remedilesse . There is but one name , but one sacrifice , but one blood , by which we can be saved , perfected , and purged for ever , and without which God can have no pleasure in us : how can wee then escape if we neglect so great salvation , and trample under foote the blood of the Covenant ? It is a fruitlesse labour and an endlesse folly for men to use any other courses ( be they in appearance never so specious , probable , rigorous , mortified , Pharisaicall , nay angelicall ) for extricating themselues out of the maze of sinne , or exonerating their consciences of the guilt or power thereof without faith . Though a man could scourge out of his owne bodie rivers of blood , and in a neglect of himselfe could outfast Moses or Elias ; though he could weare out his knees with prayer , and had his eyes nail'd vnto heaven ; though he could build hospitals for all the poore on the earth , and exhaust the Mines of India into almes ; though hee could walke like an Angell of light , and with the glittering of an outward holinesse dazle the eyes of all beholders ; nay ( if it were possible to be conceiv'd ) though he should live for a thousand yeeres in a perfect and perpetuall observation of the whole Law of God , his originall corruption , or any one , though the least digression and deviation from that Law , alone excepted : yet such a man as this could no more appeare before the tribunall of Gods Iustice , then stubble before a consuming fire . It is onely Christ in the bush that can keepe the fire from burning ; It is onely Christ in the heart that can keepe sinne from condemning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without mee , that is , separated from mee , yee can doe nothing towards the iustification of your persons , or salvation of your soules , or sanctification of your lives or natures . No burden can a man shake off , no obstacle can hee breake through , no temptation can hee overcome without faith ; shake off every thing that presseth downe , and the sinne which hangeth so fast on , and runne with patience ( namely through all oppositions and contradictions , ) the race that is set before you , saith the Apostle . But how shall we do such unfeasible works ? Hee shewes that in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , looking of from our selves unto Iesus the Author and finisher of our faith . When a man lookes inward upon his owne strength , hee may as justly despaire of moving sinne from his soule , as of casting downe Mountaines with one of his fingers : but he who is able to give vs faith , is by that able to make all things possible unto vs. The world tempts with promises , wages , pleasures of sinne , with frownes , threats , and persecutions for righteousnesse : If a man have not faith to see in Christ more pretious promises , more sure mercies , more full rewards , more aboundant and everlasting pleasures : to see in the frownes of God more terror , in the wrath of God more bitternes , in the threats of God more certainty , in the Law of God more curses , then all the world can load him withall ; impossible it is that he should stand under such assaults ; for this is the victory which overcommeth the world , even our faith . Satan dischargeth his fierie darts upon the soule , darts pointed and poysoned with the venome of Serpents , which set the heart on fire from one lust unto another : if a man have not put on Christ , do not make use of the shield of faith , to hold up his heart with the promises of victory , to hold out the triumph of Christ over the powers of death and darkenesse ; to see himselfe under the protection of him who hath already throwne downe the Dragon from Heaven , who hath Satan in a chaine , and the keyes of the bottomlesse Pit in his owne command ; to say unto him , The Lord rebuke thee Satan , even the Lord that hath chosen Ierusalem rebuke thee ; impossible it is to quench any of his temptations , or to stand before the rage and fury of so roaring a Lion. Whom resist , saith S. Peter , stedfast in the faith . Our corruptions set upon us with our own strength , with high imaginations , with strong reasonings , with lustfull dalliances , with treacherous solicitations , with plausible pretences , with violent importunities , with deceitfull promises , with fearefull prejudices , with profound & unsearchable points and traines ; on all sides lust stirs & workes within us like sparkles in a dried leafe , & sets every faculty against it self . The mind tempts it self unto vanity , the understanding tempts it selfe unto error and curiosity ; the will tempts it selfe unto frowardnesse and contuinacie ; the heart tempts it selfe unto hardnesse and security . If a man have not faith , impossible it is either to make any requests to God against himselfe , or to denie the requests of sinne which himselfe maketh . It is faith alone which must purifie the heart , and trust his power and fidelity who is both willing and able to subdue corruptions . In vaine it is to strive , except a man strive lawfully . In a prayer , it is faith which must make us successefull : in the b word , it is faith which must make us profitable : In c obedience , it is faith which must make us cheerefull : in d afflictions ; it is faith which must make vs patient : in e trials , it is faith which must make vs resolute : in f desertions it is faith which must make us comfortable : in g life it is faith which must make vs fruitfull : and in h death , it is faith which must make us victorious . So that as he said of water , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so may I of faith , It is of all things the most soveraigne and pretious , because it is of universall use in the life of man. Therefore the Apostle calleth men without faith i Absurd men , because it is an unreasonable and sottish thing for a workman to be without his chiefe instrument , and that which is universally requisite to euery one of his works . A Husbandman without a plow , or a builder without a rule , a preacher without a bible , a Christian without faith , are things equally absurd and unreasonable . And yet thus unreasonable are men usually . By faith Moses repell'd and fled from the solicitations of his adulterous mistresse ; and have they then faith that run upon temptations of lust , let their hearts wallow in the speculations , and their bodies in the beds of uncleanenesse ? Faith made David looke to God when Shimei reviled him ; and have they faith that dart out othes , stabs , and execrations at once against their enemie and against God ? Faith made Noah when he was warned of God to feare , and Iosiah to tremble at his word ; and have they faith who mocke the messengers , and despise the Word , and misuse the Prophets , and reject the remedies , and sleight the times of their peace and visitation which God gives them ? Faith made Abraham put a sword to the throat of his beloved son , the Sonne of blessing , and the Sonne of promise ; and have they then faith who will not sacrifice a stinking lust , nor part from a prodigious vanitie when God requires it ? O what a world of sweetnes & closenes is there in sin to our nature , when men love a lust , a rag , a fashion , an excrement , better then Abraham did his Sonne Isaak . Faith made Moses suffer rather the reproaches of Christ then the riches of Egypt ; and have they faith , who had rather be without Christ then their profits and pleasures ; who subordinate the blood , the spirit , the will , the waies , the glory of Christ to their earthlie designes and base resolutions ? By faith he feared not the wrath of a King ; and have they faith who feare the breath of fooles , and would faine be religious , if it did not discredit them , and crush their arts of compliance , plausibilitie , and ambition ? Thus euery sinne wilfully committed is back'd and strengthened with infidelity . If men did by faith see him that is invisible , an unapproachable light , and a consuming fire ; see the sword in his left hand to revenge iniquitie , and the Crowne in his right hand to reward holinesse ; looke upon his judgements as present in his power , and upon his glorie as present in his promises ; It could not be that they should goe on in such outrages against him and his Law. Know you not , saith the Apostle , that neither fornicators , nor Idolaters , nor Adulterers , nor effeminate , &c. nor abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdome of God ? Nothing but faith can unbinde and unlocke the sinnes from the soule , and by faith not onely their guilt , but their power and dominion is removed and subdued . A second use and inference from this Doctrine is to enflame the heart to seeke for faith as for a pretious Iewell , or a hidden treasure . Men are never satisfied with earthly treasures , though oftentimes they heape them up for the last day : How much more carefull should they be to lay up a good foundation for the time to come , that they may obtaine eternall life ? Great encouragement we may have hereunto upon these considerations . First , the more faith a man hath , the more comfort he may take in all the good things which he doth enjoy . He may looke upon them as the witnesses of Gods truth and promises , as the tokens of his love , as the accessions and supernumerary accruments unto his Kingdome , as the supplies and daily provisions of a Father which careth for us . Secondly , the more faith a man hath , the more securitie he hath against all evils , he may undergoe them with patience , with a hope , with b joy , with c triumph , with d profit . He may looke upon them as e needfull things , as f pretious things , as g conformities unto Christ his Head , as the h seeds of peace , righteousnesse and praises ; As raine though it make the way foule , yet it makes the Land fruitfull . Thirdly , the more faith a man hath , the more certaine and victorious will his conquests be against his enemies : that which by faith wee relie upon , and put on , will bee impregnable munition , and impenetrable armour to secure us . The love , the blood , the compassions , the temptations of Christ , i these by faith apprehended have pulled downe walles , subdued kingdomes , stopped the mouthes of Lions , quenched the violence of fire , escaped the edge of the sword , and turned to flight the armies of the Aliens . Fourthly , the more faith a man hath , the more insight hee hath into Christ , and those mysteries of salvation which the k Angels desire to looke into . l Faith is the eye , and mouth , m and n eare of the soule , by which wee peepe through the curtaines of mortalitie , and take a view and foretaste of heavenly things , wherby we have a more secret and intimate communion with God in his Covenants , promises , precepts ; in his will guiding vs by counsell ; and in his face , comforting us with his favour . Fifthly , the more faith a man hath , the more tranquillitie and establishment of heart shall he find in the midst of all spirituall desertions , distractions and difficulties . When a mans wits are non ▪ plusd , his reason pos'd , his contrivances and counsels disappointed , his heart clouded with sorrow , and feare ; when he walketh in darknesse , and hath no light ; O then to have a sanctuary , an Altar to flie unto ; to have a God to role himselfe upon , to leane upon his wisedome , to lay hold upon his Covenant , to o waite quietly upon the salvation of that God , who doth not cast off for ever ; but though hee cause griefe , yet will have compassion according to the multitude of his mercies ; p to commit his way to him who is able to bring it to passe , and to doe abundantly above the thoughts , desires , expectations , or petitions of men : what peace and serenity must this bee to the ●…oule which is otherwise without light and peace ? Lastly , the more faith a man hath , the more joy and glory he hath in spirituall , the more contentment and quietnesse in earthly things . Being iustified by faith , wee have peace with God ; in whom beleeving , we reioyce with ioy unspeakeable , and full of glory . Let your conversation be without covetousnesse , and bee content with such things as you have , for he hath said , I will not faile thee , nor forsake thee . Earthly-mindednesse and worldly cares grow out of want of faith . In these and a world the like respects should we be moov'd to seeke for this grace : and that so much the more carefully , because the heart is of it selfe barren , and therefore very unfit to have a forraigne plant grow in it ; very apt to over-top it with lusts and vanities . We must therefore bee diligent to make our assurance full and certaine ; diligent in the Word of faith , and with the spirit of faith . Beeyee not slothfull , saith the Apostle , but followers of them who through faith and patience inherit the Promises . Lastly , we must doe with faith , as men doe with pretious things , Try it , and put it to the touchstone , that wee may prove whether it be truly valuable and unfeigned ; because there is much counterfeite faith , as there is false money , and deceitfull jewels , and wilde herbes in the field , which very neerely resemble those that are right and pure . This is an argument which hath been much travail'd in by men of more learning and spirit ; and therefore I will but touch upon it , by considering foure principall effects of this Grace . The first is a love and liking of those spirituall truths which by faith the heart assenteth unto : for according as is the evidence and pretiousnesse of the thing beleeved , such is the measure of our love unto it . For saving faith is an assent with adherence and delight , contrary to that of Divels , which is with trembling and horror ; and that delight is nothing else but a kind of rellish and experience of the goodnesse of that truth which we assent unto . Whereupon it necessarily followes even from the dictate of nature ( which instructeth a man to love that which worketh in him comfort and delight ) that from this assent must arise a love of those truths whence such sweetnesse doth issue . By the first act of faith we apprehend God a reconcileable God ; by the second a reconciled God ; for faith shewes us a Gods love to us in Christ , proposeth him as altogether lovely , the chiefest of ten thousand , and thereby beget●…eth in us a love unto Christ againe : and this love is a sincere , uncorrupted , immortall love ; a conjugall and superlative love ; nothing must be loved in competition with Christ ; every thing must be rejected and cast away , either as a snare when hee d hates it , or as a Sacrifice when he calles for it . Therefore c God required the neerest of a mans blood in some cases c to throw the first stone at an Idolater ; to shew , that no relations should preponderate , or over-sway our hearts from his love . Christ and earthly things often come into competition in the life of a man. In every un just gaine , Christ and a bribe , or Christ and cruelty ; in every oth or execration , Christ and a blasphemy ; in every sinfull fashion , Christ and a ragge , or Christ and an excrement ; in every vaine-glorious affectation , Christ and a blast ; in every intemperancy , Christ and a vomit , a stagger , a shame , a disease . O where is that faith in men which should overcome the world , and the things of the world ? Why should men delight in any thing while they live , which when they ●…e on their death ▪ beds ( a time speedily approching ) they shall never bee able to reflect on with comfort , nor to recount without amazement and horror ? Certainely he that fosters any Dalila or darling lust against the will and command of Christ , well may hee delude himselfe with foolish conceits that hee loves the Lord Iesus ; but let him be assured , that though he may be deceived , yet God will not bee mocked ; not every one that faith , Lord , Lord , shall bee accounted the friends of Christ , but they who keepe his Commandements . The second effect of faith is Assiance and Hope , confidently for the present relying on the goodnesse , and for the future waiting on the power of God , which shall to the full in due time performe , what in his word hee hath promised . I haue set life and death before you , saith Moses to the people , That thou maist love the Lord thy God , and that thou maist obey his voice , and that thou maist cleave unto him , &c. Wee are confident , saith the Apostle , knowing that whilst wee are at home in the body we are absent from the Lord. When once the minde of a man is wrought so to assent unto divine promises made in Christ as to acknowledge an interest , claime , and propriety unto them , and that to be at last actually performed , not by a man , who may be subject both to unfaithfulnesse in keeping , and disability in performing his promises , but by Almighty God , who the better to confirme our faith in him , hath both by word and oath engaged his fidelity , and is altogether omnipotent to do●… what hee hath purposed or promised : Impossible it is but from such an assent grounded on the veracity and all sufficiency of God , there should result in the minde of a faithfull man , a confident dependance on such Promises : renouncing in the meane time all selfe-concurrencie , as in it selfe utterly impotent , and to the fullfilling of such a worke , as is to be by Gods owne omnipotencie eff●…cted , altogether irrequisite : and resolving in the midst of temptations to relie on him , to hold fast his mercy and the profession of his faith without wavering , having an eye to the recompence of reward , and being assured that hee who hath promised will certainly bring it to passe . A third effect of faith is ioy and peace of Conscience : Being justified by faith wee haue peace with God. The God of peace fill you with all ioy and peace in beleeuing . The mind is by the rellish and experience of sweetnesse in Gods Promises , composed unto a setled calmenesse and serenity . I doe not meane a Dead peace , which is onely an immobility and sleepinesse of Conscience , like the rest of a dreaming man on the top of a mast , but such a peace as a man may by afyllogisme of the practicall judgement , upon right examination of his owne interest unto Christ , safely inferre unto himselfe . The wicked often haue an appearance of peace as well as the faithfull , but there is a great difference . For there is but a dore betweene a wicked man and his sinne , which will certainely one day open , and then sinne at the doore will fly upon the Soule : but betweene a faithfull man and his sin there is a wall of fire , and an immoveable & impregnable fort , even the merits of Christ : the wicked mans peace growes out of Ignorance of God , the Law , himselfe : but a righteous mans peace growes out of the knowledge of God , and Christ. So that there are two things in it , Tranquillity , it is a quiet thing , and serenitie , it is a cleare and distinct thing . However , if a faithfull man have not present peace ( because peace is an effect not of the first and direct , but of the second and reflexive act of faith ) yet there is ever with all faith the seed of peace , and a resolution to seeke and to sue it out . The last effect of faith which I shall now speake of is fructification ; faith worketh by love . And it worketh first , Repentance , whereby we are not only to understand griefe for sinne , or a sense of the weight and guilt of it , which is onely a legall thing ( if it proceed no farther ) and may goe before faith ; but hatred of sinne , as a thing contrary to that new spirit of holinesse and grace , which in Christ wee haue receiued . For as sense of sin as a cursed thing ( which is legall humiliation ) doth arise from that faith whereby wee beleeve and assent to the truth of God in all his threatnings ( which is a legall faith ) : so the Abominating of sinne as an uncleane thing and contrary to the image and holinesse of God ( which is evangelicall repentance ) doth arise from evangelicall faith , whereby we look upon God as most mercifull , most holie , and therefore most worthie to bee imitated and served . Secondly , Renovation , and that two fold . First , inward in the constitution of the heart which is by faith purified . Secondly , outward in the conversation and practice , when a man out of the good treasure of his heart bringeth forth good things , and as he hath received the Lord Iesus so walketh in him . Now in all our obedience wee must observe these three Rules . First , that binding power which is in the law , doth solely depend upon the authority of the Lawgiver who is God. Hee that customarilie , and without care of obedience , or feare of displeasure , or antipathy of spirit , breaks any one Commandement , ventures to violate that authority which by one and the same ordination made the whole law equally binding , & by consequence is habitually , & in praeparatione animi a transgressor of the whole Law. And therefore Obedience must not bee partiall but vniversall , as proceeding from that faith which hath respect equally to all Gods will , and lookes upon him as most true and most holy in all his commands . Secondly , As God , so his Law is a spirituall and a perfect Law , and therefore requires an inward universality of the subject , as well as that other of the Precepts which wee walke by . I meane such a spiritual and sincere obedience of the hart , as may , without any mercenary or reserv'd respects , uniformely sway our whole man unto the same way and end . Thirdly , In every Law all matter Homogeneall and of the same kind with the particular named , every sprig , seede , originall of the Dutie is included , as all the branches of a tree belong unto the same stock . And by these rules wee are to examine the truth of our obedience . Before I draw downe these premises to a particular ▪ Assumption and Applycation , I must for Caution sake premise that faith may be in the heart either habitually , as an actus primus , a forme or seede , or principle of working , or else actually as an actus secundus , a particular Operation ; and that in the former sense it doth but remotely dispose and order the soule to these properties ; but in the later it doth more visibly and distinctly produce them . So then according as the heart is deaded in the exercise of Faith , so doe these properties thereof more dimly appeare , and more remisly worke . Secondly , we must note that according as faith hath severall workings , so Satan hath severall wayes to assault and weaken it . There are two maine workes of Faith , Obedience , and Comfort , to purifie and to pacifie the heart : and according unto these , so Satan tempts . His maine end is to wrong and dishonour God , and therefore chiefly hee labours to disable the former vertue of Faith , and tempts to sinne against God. But when hee cannot proceede so farre , hee labours to discomfort and crush the spirits of men : when hee prevailes in the former , he weakens all the properties of Faith : when in the later onely , he doth not then weaken all , but onely intercept and darken a Christians peace . For understanding this point , we must note that there are many acts of faith . Some direct , that looke outward towards Christ , others reflexive , that looke inward upon themselves . The first act of faith is that whereby a man having beene formerly reduced unto extremities and impossibilities within himselfe , lookes upon God as Omnipotent , and so able to save ; as mercifull , and in Christ reconcileable , and so likely to save if he be sought unto . Hereupon growes a second act , namely a kinde of exclusive resolution , to be thinke himselfe of no new wayes ; to trust no inferiour causes for salvation , or righteousnes , to sell all , to count them all dung , not to consult any more with flesh or blood , but to prepare the heart to seeke the Lord : To resolve as the Lepers in the famine at Samaria , not to continue in the state he is in , nor yet to returne to the Citie , to his wonted haunts and wayes , where he shall be sure to perish : and from this resolution a man cannot by any discomforts bee removed , or made to bethinke himselfe of any other new way , but onely that which hee sees is possible and probable , and where he knowes , if he finde acceptance , hee shall have supplyes and life enough : and this act may consist with much feare , doubt , and trembling . The Syrians had food , and Samaria had none , therefore the Lepers resolve to venture abroad . Yet this they cannot doe without much doubting and distrust , because the Syrians whom they should meete with were their enemies . However this resolution over-rul'd them , because in their present estate , they were sure to perish , in the other there was roome for hope , and possibilitie of living ; and that carried them co Esters resolution ; If we perish , we perish : such is the Act of Faith in this present case . It is well assured that in the case a man is in , there is nothing but death to bee expected ; therefore it makes him resolve to relinquish that . It lookes upon God as plenteous in power and mercie , and so likely to save , and yet it sees him too as arm'd with Iustice against sinne , as justly provoked and wearied in his patience ; and therefore may feare to bee rejected , and not saved alive . Yet because in the former state there is a certainty to perish , & in the later a possibility not to perish , therefore from hence ariseth a third act , a conclusive and positive purpose to trust Christ. I will not onely deny all other wayes , but I will resolve to trie this way , to set about it , to go to him that hath plenty of redemption and Life . If I must perish , yet He shall reject me ; I will not reject my selfe ▪ I will goe unto Him. And this act or resolution of faith is built upon these grounds . First , because Gods Love and free Grace is the first originall mover in our salvation . If God did beginne His worke upon prevision of any thing in and from our selves , we should never dare to come vnto Him , because wee should never finde any thing in our selves to ground His mercie towards us upon . But now the Love of God is so absolute and independant , that it doth not only require nothing in us to excite and to cal it out , but it is not so much as grounded upon Christ himselfe . I speake of His first Love and Grace : Christ was not the impulsive cause of Gods first Love to mankinde , but was Himselfe the great gift which God sent to men therein to testifie that Hee did freely love them before . God so loved the World , that He gave His Son. Herein is Love , not that we loved Him , but that Hee loved us and sent His Son. The love must needs go before the gift , because the gift is an effect , a token , a testimonie of the Love. Christ first a loved the Church , before He gave Himselfe for it . Now then if the first Love of God to man was not procured , merited , or excited by Christ Himselfe as Mediator ; but was altogether absolute : b much lesse doth the Love of God ground it selfe upon any thing in us . The whole series of our Salvation is made up without respect to any thing of ours , or from us . c He Loved us without cause or ground in our selves . For we Love Him , because He first loved us . He elected us of meere grace , without cause or ground from our selves . d There is a remnant , saith the Apostle , according to the Election of grace ; and if of grace , then is it no more of workes , otherwise grace is no more grace . Hee called us without Intuition of any thing in our selves , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Apostle , not according to our owne workes , but according to His purpose and grace He called us with an Holy calling . He Iustified us without any ground in or from our selves , f frely by his grace , when we were enemies and ungodly persons . He saveth us without any ground in and from our selv's . g By grace ye are sav'd through faith , & that not of your selvs ' . There is nothing in us of which wee may boast in the matter of Salvation , and therefore there is nothing in us which should make us despaire or flie from God : for all the gradations and progresses of our Salvation are alone from His Grace . Secondly , because there is an All-sufficiencie in the righteousnesse and merits of Christ , h To cleanse all sin , i To consummate all our saluation , to subdue all our enemies , k To answere all our objections , to silence all challenges and charges that are laid against us . Thirdly , because of the manifold experiences which many other grievous sinners have found of the same love , and All-sufficiencie . When Faith lookes upon a converted Manasse , upon a thiefe translated into paradise , upon a persecutor turned into an Apostle ; and when it considers that God l hath a residue of spirit still , that the blood of Christ is an inexhausted fountaine , and that these spectacles of Gods compassion are in the Scriptures exhibited , that m wee through patience and comfort of the Scriptures might have hope , and that God in n them did shew forth all long suffering for a patterne to those who should after beleeue in Him : It then makes a man reflect inward upon himselfe , and resolve to trie that gate , at which they have entered before . Fourthly , because there is a generalitie and unlimitednesse in the Invitation unto Christ. o Come unto mee all that are wearie . p Let every one that will come . There is in Christ erected an Office of Salvation , a Heavenly Chancerie of equitie and mercie , not onely to moderate the rigor , but to reverse and revoke the very acts of the Law. Christ is q set foorth or proposed openly as r a Sanctuarie , and s ensigne for the natious to flie unto ; and He hath sent His t Ambassadors abroad to warne , and to invite every man. As a Fountaine is open for any man to drinke , and a schoole for any man to learne , and the Gate of a Citie for any man to enter , and a Court of Equitie for any man to relieve himselfe : so Christ is publikely and universally set forth as a generall refuge from the wrath to come , upon no other condition then such a will as is nor onely desirous to enjoy His mercie , but to submit to His Kingdome , and glorifie the power of His Spirit and Grace in new obedience . Fifthly , because God Himselfe workes the worke and the will in us . For in the new Covenant God workes first . In the first Covenant man was able by his created and naturall strength to worke his owne condition , and so to expect Gods performance : But in the New , as there is difference in the things covenanted , then only righteousnesse and Salvation , now u remission of sinnes and adoption ; in the x meanes or intermediate causes , which are now y Christ and His righteousnesse and Spirit ; in the z stability , that a perishable , this an eternall and finall Covenant , that can never be changed ; in the conditions , there legall obedience , heere only faith , and the certaine consequent thereof repentance : So likewise is there difference in the manner of performing these conditions ; for now God Himselfe beginnes first to worke upon us , and in us , before we move or stirre towards Him. Hee doth not onely commaund us , and leave us to our created strength to obey the Command , but He furnisheth us with His owne Grace and Spirit to fulfill the Commaund , and when He bids us come unto Him , He doth likewise draw us unto Him. In this Covenant the first Treatie is betweene God and Christ. For though the Covenant be betweene God and us ; yet the negotiation and transaction of it is betweene God and Christ , who was a a suretie of the Covenant for us . For first God in His decree of Love bestowed us upon Christ. b ( Thine they were , and thou gavest them unto me ) we were c chosen in Him : wee to be members in Him , and He to be a Head and Fountaine unto us of all grace and glorie . For d God had committed unto Him an Office of power to redeeme His Church , and He received a Commandement from His Father to finish the worke of mediation . Secondly , being thus made Christs , partly by the gift of Gods eternall Love , partly by Christs owne voluntarie susception of that Office whereby He was to be a Head and Captaine of Salvation to His Members ; God in due time reveales Himselfe , His Name , Power , and Covenant unto us : e I have manifested thy Name unto the men which thou gavest mee , and this is the tender of the Covenant , and beginning of a Treaty with us . And here God beginnes to worke in us : for though the Covenant be proposed under a condition ; yet God gives us as well the condition as the Covenant . Our Faith is f the operation of God , and the work of his Power : g that which he requires of us , He doth bestow upon us ; and here the first worke of God is h spiritual and heavenly teaching . The second , is the terminus , or product of that teaching i our learning which I call Gods worke , not as if we did nothing when we are said to learne , and to come unto Christ ; but because all that we doe is by the strength and grace which from Him we receive : wee come unto Christ as a childe may be said to come unto his mother , or nurse , who holds him at a distance from her selfe , and drawes him neerer and neerer when she cals him . Thus as we were made Christs by donation , Thou gavest them me ; so after likewise by incorporation , and unitie of natures with him in his spirit , and having this Spirit of Christ , He thereby worketh in us the will and the deed , and thus k our seal●… is put unto Gods covenant , and wee have a constat of it in our selves in some measure ; whereas l jnfidelitie makes God a lyer , by saying either I looke for life some other way , or I have nothing to doe to depend on Christ for it , though God have proposed Him as an all-sufficient Saviour . Now then when man hath experience of Gods working this will in him , when he findes his heart opened to attend , and his will ready to obey the call : when hee is made desirous to feare Gods Name , and prepared to seeke His face , ready to subscribe and beare witnesse to all Gods wayes and methodes of saving ; That Hee is righteous in His Iudgements , if He should condemne ; wonderfull in His patience , when He doth forbeare ; mighty in His power , wisedome , and mercie , when Hee doth convert ; unsearchable in the riches and treasures of Christ , when he doth Iustifie ; most holy , pure and good in all His commands ; the soveraigne Lord of our persons and lives , to order and dispose them at His will ; on the sense and experience of these workes doth grow that conclusion and resolution to cleave to Christ. Lastly , because this act of Faith is our dutie to God : As we may come to Christ because we are called , so wee must come , because wee are commanded . For as Christ was e commanded to save us , so we are f commanded to beleeve in Him. From these and the like considerations ariseth a purpose to rely on Christ. But yet still this purpose at first by the mixture of sinne , the pragmaticalnesse and importunitie of Satan in tempting , the unexperience of the heart in trials , the tendernesse of the spirit , and fresh sight and reflexion on the state of sinne , is very weake , and consisteth with much feare , doubts , trepidation , shrinking , mistrust of it selfe . And therefore though all other effects flow in great measure from it , yet that of comfort , and calmenesse of spirit , more weakly ; because the heart being most busied in sprituall debatements , prayers , groanes , conflicts , struglings of heart , languishing and sighing importunities of spirit , is not at leisure to reflect on its own translated condition , or in the seeds time of teares to reape a harvest of Ioy. As a tree new planted is apt to be bended at every touch or blast of winde , or children new borne to crie at every turne and noyse , so men in their first conversion are usually more retentive of fearefull , then of more comfortable impressions . The last act then of Faith is that reflexive act , whereby a man knoweth his owne Faith and Knowledge of Christ , which is the assurance of faith upon which the joy and peace of a Christian doth principally depend ; and hath its severall differences and degrees according to the evidence and cleerenesse of that reflection . As beautie is more distinctly rendered in a cleere , then in a dimme and disturbed glasse ; so is comfort more distinct and evident according to the proportions of evidence and assurance in faith . So then to conclude with this generall rule ; according as the habits of faith are more firme and radicated ; the acts more strong , constant and evident ; the conquests and experiences more frequent and successefull ; so are the properties more evident and conspicuous . For the measure and magnitude of a proper passion and effect , doth ever follow the perfection of the nature and cause whence it proceedes : And therefore every man as he tenders either the love and obedience he owes to God , or the comfort he desires in himselfe to enjoy , must labour to attaine the highest pitch of Faith , and still with Saint Paul to grow in the knowledge of him and his resurrection and sufferings . So then upon these premises the heart is to examine it selfe touching the truth of faith in it . Doe I love all divine truth , not because it is proportionable to my desires , but conformable unto God who is the Author of it ? Can I in all estates without murmuring , impatiencie , or rebellion , cast my selfe upon Gods mercie , and trust in Him though He should kill me ? Doe I wholly renounce all selfe confidence and dependance , all worthinesse or concurrence of my selfe to righteousnesse ? Can I willingly , and in the truth and sinceritie of my heart , owne all shame and condemnation , and acquit God as most righteous and holy if He should reject me ? Doe I not build either my hopes or feares upon the faces of men , nor make either them or my selfe the rule or end of my desires ? Doe I yeeld and seriously endeavour an universall obedience unto all . Gods law , and that in the whole extent and latitude thereof , without any allowance , exception , or reservation ? Is not my obedience mercenarie , but sincere ? Do I not dispense with my selfe for the least sprigges of sinne , for irregular thoughts , for occasions of offence , for appearances of evill , for motions of concupiscence , for idle words , and vaine conversation , for any thing that carries with it the face of sinne ? And when in any of these I am overtaken , doe I bewaile my weaknesse , and renew my resolutions against it ? In a word , when I have impartially and uprightly measured mine owne heart by the rule , doth it not condemne mee of selfe-deceite , of hypocrisie , of halting and dissembling , of halfing and prevaricating in Gods service ? I may then comfortably conclude , that my Faith is in some measure operative and effectuall in mee : Which yet I may further trie by the nature of it , as it is further expressed by the Apostle in the Text ; That I may know him . Here we see the nature of faith is expressed by an act of knowledge , and that act ( respectively to justification ) limited to Christ ; This is eternall Life to know thee , and him whom thou hast sent : where by knowledge I understand a certaine and evident assent . Now such assents are of two sorts ; some grounded upon the evidence of the object , and that light which the thing assented unto doth carrie and present to the understanding ; as I assent to this truth , that the Sunne is light by the evidence of the thing it selfe : and this kinde of assent the Apostle contradistinguisheth from faith by the name of sight . Others are grounded upon the authoritie or authenticalnesse of a narrator , upon whose report while wee rely without any evidence of the thing it selfe , the assent which we produce is an assent of faith or credence . Now that Faith is a certaine ass●…nt , and that even above the certaintie of meere naturall conclusions , is on all hands I thinke confessed : because , how ever in regard of our weaknesse and distrust , wee are often subject to stagger , yet in the thing it selfe , it dependeth upon the infallibilitie of Gods owne Word , who hath said it , and is by consequence neerer unto him who is the fountaine o●… all truth , and therefore must needes more share in the properties of truth , which are certainty and evid●…nce , then any proved by meere naturall reasons : and the assent produced by it is differenced from suspition , hesita●…cie , ●…ubitation in the opinion of school●…men themselves . Now then in as much as we are bound to yeeld an evident assent unto divine truths , necessary hereunto it is that the und●…rstanding bee convinc'd of these two things . First , that God is of infallible authoritie , and cannot lye nor deceive ( which thing is a principle by the light of nature evident and unquestioned . ) Secondly , that this authoritie which in faith I rely upon is indeede and infallibly Gods owne authoritie . The meanes whereby I come to know that may bee either extraordinary , as revelation , such as was made by the Prophets concerning future events ; or else ordinary and common to the faithfull . This the Papists say is the authoritie of the Church . Against which if one would dispute much might bee said . Briefly ( granting first unto the Church a ministeriall , introductory , perswasive , and conducting concurrence in this worke , pointing unto the starre , which yet it selfe shineth by its owne light , reaching forth and exhibiting the light , which though in it selfe visible , could not bee so ordinarily to mee , u●…lesse thus presented ; explaning the evidence of those truths unto which I assent for their owne intrinsecall certain●…y : ) I doe here demaund how it is that each man comes to beleeve ? The Colliar will quickly make a wise answere , as the Church beleeves . But now how or why doth the Church beleeve these or these truths to bee divine ? Surely not because the Church hath so determined ; our Saviour Himselfe would not be so beleeved . If I beare record of my selfe , my record is not true . Well then , the Church must needes beleeve by the spirit which leads it into all truth . And what is the Church , but the Bodie of Christ , the congregrtion of the faithfull , consisting of divers members ? And what worke is that whereby the Spirit doth illuminate and raise the understanding to perceive aright divine truth , but onely that Oyntment which dwelleth in you , saith the Apostle , whereby Christs sheepe are enabled to heare His voyce , in matters of more Heavenly and fundamentall consequence , and to distinguish the same from the voyce of strangers ? Now , have not all the faithfull of this unction ? Doth it not runne downe from the head to the skirts of the garment ? Are wee not all a royall Priesthood ? and in both these respects annointed by the Spirit ? And having all the Spirit , ( though in different measures and degrees ) is it not in congruitie probable that we have with Him received those vivificall and illightning operations which come along with him ? Capable is the poorest member in Christs Church , being growne to maturitie of yeeres , of information in the faith . Strange therefore it is , that the Spirit , not leaving mee destitute of other quickning graces , should in this onely leave my poore soule to travell as farre as Rome , to see that by a candle , or rather by an ignis fatuus , which himselfe might more evidently make knowne unto me . For the Spirit doth beget knowledge . We have received the spirit which is of God , that we might know the things which are freely given to us of God. And againe , Hereby we know that wee dwell in Him and Hee in us , because Hee hath given us of His Spirit . And againe , Hereby we know that Hee abideth in us , by the Spirit which Hee hath given us : Especially since wee must take even the determinations of the Church and Pope , ( though they were infallible in themselves ) at second hand as they passe through the mouth of a Priest , whose authoritie , being not infallible , nor apostolicall , but humane , impossible it is not but that he may misreport His holy Father , and by that meanes misguide and delude an unsetled soule . Againe I demaund , How doth it appeare unto mee , that the Iudgment of the Church is infallible , when it alone is the warrant of my Faith ? That this is it selfe no principle , nor to the light of naturall reason primo intuit●… manifest ex evidentia terminorum , is most certaine . For that this company of men should not erre , when other companies of men may erre , cannot possibly be immediate●…y and por se evident , since there must first needs apriori be discovered some internall difference betweene those men , from whence , as from an antecedent principle , this difference of erring or not erring must needes grow . Now then I demand , what is that whereby I doe assent unto this proposition ( in case it were true ) That the Church cannot erre ? The Church it selfe it cannot be , since nothing beares record of it selfe , and if it should , the proofe would be more ridiculous then the opinion , being but idem peridem , and petitio quaestionis . Above the Church a Priori there is not any light but the scriptures and the spirit . Therefore needs by these must I assent unto that one proposition at least . And if unto that by these , why then by the same light may I not assent unto all other divine truths , since evident it is , that the same light which enables me rightly to apprehend one object , is sufficient also to any other , for which a lesser light then that is presumed to suffice ? So then a true faith hath its evidence and certainty grounded upon the Authoritie of the word , as the instrument , and of the spirit of God raising and quickning the soule to attend , and acknowledge the things therein revealed , and to set to its owne seale unto the truth and goodnesse of them . But how doe I know either this word to be Gods Word , or this spirit to bee Gods spirit , since there are sundry false and lying spirits ? I answer , first , ad Hominem , there are many particular Churches , and Bishops , which take themselves to be equally with Rome members , and Bishops of the universall Church . How shall it invincibly appeare to my Conscience that other Churches and Bishops all , save this onely , doe or may erre ? and that this , which will have me to beleeve her infallibility , is not her selfe an hereticall and revolted Church ? This is a question controuerted . By what autority shall it be decided , or into what principles á priori resolved ? and how shall the evidence of those principles appeare to the Conscience ? That the Popes are successors of Peter in his see of Rome , that they are doctrinall as wel as personall successours , that Peter did there sit as moderator of the Catholike Church , that his infallibility should not stick to his chaire at Antioch , as well as to that at Rome ; that Christ gave him a principality , jurisdiction , and Apostleship to have to himselfe over all others , and to leave to his successors ; who though otherwise privat men , and not any of the pen-men of the holy Ghost , should yet have after him a power over those Apostles who survivd Peter ( as it is manifest Iohn did . ) That the scripture doth say any title of all this , that the traditions which do say it are a divine word , are al controversed points : and though there be sorceries more then enough in the Church of Rome , yet I doubt whether they have yet enough to conjure themselves out of that circle , which the agitation of these questions doe carry them in . But secondly , there are sundry lights , there is light in the Sunne , and there is light in a blazing or falling starre . How shall I difference these lights will you say ? surely I know not otherwise then by the lights themselves ; undoubtedlie the spirit brings a proper , distinctive , uncommunicable Majesty and luster into the soule , which cannot be by any false spirit counterfeited : and this spirit doth open first the eie , and then the Word , and doth in that discover not as insit as veritatis those markes of truth and certainty there , which are as apparant as the light , which is without any other medium , by it selfe discerned . Thus then we see in the general , That saving faith is an assent created by the word & spirit . We must note further that this knowledge is two fold , first , Generall , mentall , sp●…culative , and this is simply necessary , not as a part of saving faith , but as a medium , degree , & passage thereunto . For how can men beleeve without a teacher ? Secondly , particular , practicall , Applicative , which carries the soule to Christ and there ●…ixeth it . ●…o whom shall wee go ? thou hast the words of eternall life ; wee beleeve and are sure that thou art that Christ. I know that my Redeemer liveth . That yee being rooted and grounded in Love , may be able to comprehend , and to know the Love of Christ. I live by the faith of the Sonne of God , who loved me , and gave himselfe for me . By his knowledge shall my righteous servant iustifie many . This saving knowledge must b●…e commensurate to the object knowne , and to the ends for which it is instituted , which are Christ to be made ours for righteousnesse and salvation . Now Christ is not proposed as an object of bare and naked truth to bee assented unto , but as a Soveraigne and saving truth to do good unto men . He is proposed , as the Desire of all flesh . It is the heart which beleeves ; With the heart man beleeveth unto righteousnesse , and Christ dwelleth by faith in the heart ; If thou beleevest with all thine heart thou maist be bap●…ized . And the h●…art doth not onely looke for truth but for goodnesse in the objects which it desireth , for an allsufficiencie and adequate ground of full satisfaction to the appetites of the soule ; such a compasse of goodnesse as upon which the whole man may test , and relie , and unto the which he may have a personall propriety , hold-fast , and possession . So then in one word , faith is a particular assent unto the truth and goodnes of God in Christ , his sufferings and resurrection , as an allsufficient and open treasurie of righteousnesse and salvation to every one which comes unto them ; and thereupon a resolution of the heart there to fixe and fasten for those things , and to looke no further . Now this faith is called knowledge . First , in regard of the principles of it , The a word and spirit : both which produce faith by a way of b conviction , and manifestation . Secondly , in regard of the ground of beleeving , which is the knowledge of Gods will revealed : for none must dare demand or take any thing from God , till hee have revealed his will of giving it ; c He hath said , must be the ground of our faith .. Thirdly , in regard of the certainty and undoubtednesse which there is in the assent of faith . d Abraham was fully perswaded of Gods pow'r and promise ; now there is a twofold certainty : a certainty of the thing beleeved , because of the power and promise of him that hath said it ; and a certainty of the minde beleeving . The former is as full and sure to one beleever as to any other , as an Almes is as certainly and fully given to one poore man who yet receives it with a shaking and Palsie hand , as it is to another that receives it with more strength . But the mind of one man may bee more certaine and assured then another , or then it selfe at some other time : sometimes it may have a certainty of evidence , assurance , and full perswasion of Gods goodnesse ; sometimes a certainty onely of Adherence , in the midst of the buffets of Satan , and some strong temptations , whereby it resolveth to cleave unto God in Christ , though it walke in darkenesse , and have no light . Fourthly , and lastly , in regard of the last Reflexive Act e Whereby we know that we know him , and f beleeve in him . And yet both this and all the rest are capable of grow'th , as the Apostle here intimates ; we know heere but in part , and therefore our knowledge of Him may still increase . The heart may have more plentifull experience of Gods mercie in comfotting , guiding , defending , illightning , sanctifying it , which the Scripture cals the g learning of Christ , and thereupon cannot but desire to have more knowledge of Him , and Communion with Him : especially in those two great benefits , His Resurrection and sufferings . And the power of His resurrection . ] The Apostles desire in these words is double . First , that he may finde the workings of that power in his soule , which was shewed in the resurrection of Christ from the Dead , that is , the Power of the Spirit of Holynesse , which is the mighty principle of Faith in the heart . That Spirit h of Holynesse which quickned Christ from the Dead , doth by the same glorious power beget Faith and other graces in the Soule . It is as great a worke of the Spirit to forme Christ in the heart of a sinner , as it was to fashion Him in the wombe of a virgin . Secondly , that He may feele the resurrection of Christ to have a Power in Him. Now Christs resurrection hath a twofold Power upon us or towards us . First , to apply all His merits unto us , to accomplish the worke of His satisfaction , to declare his conquest over death , and to propose himselfe as an All-sufficient Saviour to the faithfull . As the stampe addes no vertue nor matter of reall value to a piece of gould , but onely makes that value which before it had , actually applyable and currant : So the resurrection of Christ , though it was no part of the price or satisfaction which Christ made , yet it was that which made them all of force to His members . Therefore the Apostle saith that Christ was Iustified in Spirit . In His Death Hee suffered as a malefactor , and did undertake the guilt of our sinnes ( so farre as it denotes an obligation unto punishment , though not a meritoriousnesse of punishment ; ) but by that Spirit which raised Him from the Dead Hee was Iustified Himselfe , that is , He declared to the world that Hee had shaken of all that guilt from Himselfe , and as it were left it in His Grave with His Grave clothes . For as Christs righteousnesse is compared to a robe of triumph , so may our guilt to a garment of Death , which Christ in His Resurrection shooke all of , to note that Death had no holdfast at all of Him. When Lazarus was raised , It is said that Hee came forth bound hand and foote with Grave cloathes , to note that Hee came not out as a victor over Death , unto which He was to returne againe : but when Christ rose Hee left them behinde , because death was to have no more power over Him. Thus by His resurrection He was declared to have gone through the whole punishment which Hee was to suffer for sinne , and being thus justified himselfe , that hee was able also to justifie others that beleeved in him . This is the reason why the Apostle useth these words to prove the resurrection of Christ , I will give you ▪ the a sure mercies of David , for none of Gods mercies had been sure to us if Christ had been held under by death ; b Our faith had been vaine , we had been yet in our sinnes . But his worke being fully finished , the mercy which thereupon depended was made certaine , and as the Apostle speakes , c sure unto all the 〈◊〉 . Thus as the Day wherein Redemption is victorious and consummate is cald the d day of Redemption : so the worke wherein the merits of Christ were declar'd victorious is said to e have been for our justification , because they were thereby made appliable unto that purpose . The second worke of the Power of Christs Resurrection is to overcome all death in vs , and restore vs to life againe . Therfore he is cald f the Lord of the living , and g the Prince of life , to note that his life is operative unto others . wee are by his Resurrection secur'd first against the death and Law , which wee were held under ; for euery sinne●… is condemn'd already . Now when Christ was condemned for sinne , hee thereby deliver'd us from the death of the Law , which is the curse : so that though some of the grave cloathes may not be quite shaken off , but that wee may be subject to the workings & feares of the Law upon some occasions , yet the malediction thereof is for ever removed . Secondly , we are secured against the death in sinne , h regenerated , quickned , renued , fashioned by the power of godlinesse , which tameth our rebellions , subdueth our corruptions , and turneth all our affections another way . Thirdly , against i the hold-fast and conquest of death in the grave , from whence wee shall bee k translated unto glory : a specimen and resemblance of this was shewed at the resurrection of Christ , l when the graves were opened , and many dead bodies of the Saints arose , and entred into the Citie . As a Prince in his inauguration or sosemne state openeth prisons , and unlooseth many which there were bound , to honour his solemnitie : so did Christ do to those Saints at his resurrection , and in them gave assurance to all his of their conquest over the last Enemy . What a fearefull condition then are all men out of Christ in , who shall have no interest in His resurrection ? Rise indeed they shall , but barely by his power as their m Iudge , not by fellowship with him as the first fruites and first borne of the dead ; and therefore theirs shall not be properly , or at least comfortably a Resurrection , no more than a condemn'd persons going from the prison to his execution may be cald an enlargement . Pharaoh●… Butler and Baker went both out of prison , but they were not both delivered ; so the righteous and the wicked shall all appeare before Christ , and bee gathered out of their graves , but they shall not all bee Children of the Resurrection , for that belongs onely to the just . The wicked shall be dead everlastingly to all the pleasures and wayes of sin , which here they wallowed in . As there remaines nothing to a drunkard or adulterer after all his youthfull excesses but crudities , rottennesse , diseases , and the worme of Conscience ; so the wicked shall carry no worlds nor satisfactions of lust to hell with them , their a glorie shall not descend after them . These things are truths written with a sunne beame in the booke of God : First , That b none out of Christ shall rise unto Glorie . Secondly , That c all who are in him are purged from the Love and power of sinne , are made a people willingly obedient unto his scepter and the government of his grace and spirit ; and have eyes given them to see no beauty but in his kingdome . Thirdly , Hereupon it is manifest d that no uncleane thing shall rise unto glory . A prince in the day of his state , or any roiall solemnitie , wil not admit beggers , or base companions into his presence . e Hee is of purer eyes then to behold , much lesse to communicate with uncleane persons . f None but the pure in heart shal see God. Fourthly , that every g wicked man waxeth worse and worse , that hee who is filthy growes more filthy , h that sinne hardneth the heart , and i infidelitie hasteneth perdition . Whence the conclusion is evident , That every impenitent sinner , who without any inward hatred & purposes of revenge against sinne , without godly sorrow forepast , and spirituall renovation for after-times , allowes himselfe to continue in any course of uncleannesse , spends all his time and strength to no other purpose , then k onely to heape up coales of Iuniper against his owne soule , and to gather together a treasure of sins and wrath , like an infinite pile of wood to burne himselfe in . Again , this power of Christs resurrection is a ground of solid and invincible comfort to the faithfull in any pressures or calamities though never so desperate , because God hath power and promises to raise them up againe . This is a sufficient supportance , first , Against any either publike , or privat afflictions . However the Church may seeme to be reduc'd to as low and uncureable an estate l as dried bones in a grave , or the brands of wood in a fire , yet it shall be but like m the darknesse of a night , after two daies he will revive againe , His goings forth in the defence of his Church are prepared as the morning . When n Iob was upon a dunghill , and his reines were consumed within him ; When o Ionah was at the bottome of the Mountaines , and the weedes wrapped about his head , and the great billowes and waves went over him , so that he seemed as cast out of Gods sight ; When p David was in the midst of troubles , and q Ezekiah in great bitternesse , this power of God to raise unto life againe was the onely refuge and comfort they had . Secondly , against all temptations and discomforts : Satans traines and policies come too late after once Christ is risen from the dead ; for r in his resurrection the Church is discharged and set at large . Thirdly , against Death it selfe ; because wee shall come out of our graves as gold out of the fire , or miners out of their pits , laden with gold and glory at the last . Lastly , wee must from hence learne s to seeke those things that are above whither Christ is gone . t Christs Kingdome is not here , and therefore our hearts should not be here . u Hee is ascended on high , and hath given gifts unto Men , as absent lovers send tokens to each other , to attract the affections , and call thither the thoughts . If Christ would have had our hearts rest on the earth , He would have continued with us here , x but it is his Will that we be where He is : and therefore we must make it the maine businesse of our life to move towards him . Things of a nature encline to one another even to their prejudice . A stone will fall to his center , though there be so many rubbes in the way , that it is sure to bee broken all to peeces in the motion . The same should be a Christians resolution . Christ is his Center , and Heaven is his Country , and therefore thither hee must conclude to goe , notwithstanding he must be broken in the way with manifold temptations , and afflictions . Saint y Paul desired , if it had been possible , to be clothed upon , and to have his mortalitie swallowed up of life , and to get whole to Heaven . But if he may not have it upon so good termes , hee will not onely z confidently endure , but * desire to be dissolved and broken in pieces , that by any meanes he may come to Christ , because that , being best of all , will be an aboundant recompence for any intercurrent damage . It is not a losse , but a marriage and honour for a woman to forsake her owne kindred , and house , to go to a husband : neither is it a losse but a preferment for the soule , to relinquish for a time the bodie , that it may goe to Christ , who hath married it unto himselfe for ever . And the fellowship of his sufferings ] This fellowship notes two things : First , A participation in the benefits of his Sufferings ; Secondly , A Conformity of ours to his . First , His a Sufferings are Ours ; we were buried and Crucified with him , and that againe notes two things . First , we communicate in the Price of Christs Death , covering the guilt of sinne , satisfying the wrath of God , and being an Expiation and propitiation for us . Secondly , in the b Power of his Death , cleansing our Consciences from dead workes , mortifying our earthly members , crucifying our old man , subduing our iniquities and corruptions , pulling downe the throne of Satan , spoiling him of all his armor , and destroying the workes of the Divell . And this power worketh , first , by the propheticall office of Christ , Revealing ; secondly , by his Regall office , applying and reaching forth the power of his bloud to subdue sinne , as it had before triumphed over death and Satan . But here the maine point and question will be , what this mighty power of the Death of Christ is thus to kill sinne in us , and wherein the Causality thereof Consisteth ? To this I answere that Christs Death is a threefold Cause of the death of sinne in his members . First , It is Causa meritoria , A meritorious Cause . For Christs death was so great aprice that it did deserve at Gods hand to have our sinnes subdued . All power and Iudgement was given unto him by his father , and that power was given him to purchase his Church withall . And this was amongst other of the covenants , that their sinnes should be Crucified . He gave himselfe unto Gods Iustice for his Church ; and that which by that gift he purchased , was the sanctification & cleansing of it . Now as a price is said to doe that which a man doth by the power which that price purchased : so the bloud of Christ is said to cleanse us , because the office or power whereby he purifieth us , was Conferd upon him Sub intuitu pretij , under the condition of suffring . For it was necessarie that remission and purification should be by bloud . Secondly , it is Causa exemplaris , The death of Christ was the Exemplar pattern , and Idea of our Death to sin . He did beare our sinnes in his Body on the tree , to shew that as his Body did naturally , so sinne did by analogie and legally dye . Therefore the Apostle saith that he was made sinne for us ; to note that not onely our persons were in Gods accompt Crucified with him unto Iustification ; but that sinne it selfe did hang upon his Crosse with him unto monification and holinesse . In which respect Saint Paul saith , That he condemned sinne in the flesh , because he died as sinne in Abstracto . And in this regard of mor●…ification wee are said to be planted in the likenesse of Christs Death ; because as when an Ambassador doth solemnize the marriage of his king with a forraine princesse , that is truely effected betweene the parties themselves , which is transacted by the agent , and representative person to that purpose and service autho●… : so Christ being made sinne for us ( as the Sacrifice had the sinnes of the people emptied upon him ) and in that relation , Dying ; sinne it selfe likewise dieth in us . And there is a proportion betweene the Death of the Crosse which Christ died , and the Dying of sinne in us . Christ died as a Servant , to note that sinne should not rule , but be brought into slaverie and bondage : He died a Curse , to note that wee should loke upon sinne as an accursed and devoted thing , and therefore should not with Achan hide , or reserve any : He Dranke vinegar on his Crosse , to note that wee should make sinne feele the sharpnesse of Gods displeasure aginst it ▪ he was fast naild unto the Crosse , to note that wee should put sinne out of ease , and leave noe lust or Corruption at large , but crucifie the whole body thereof . Lastly though he did not presently die , yet there he did hang till he died ; to note that wee should never give over subduing sinne while it hath any life or working in us . Thus the Death of Christ is the patterne of the death of sinne . Thirdly , It is Causa Obiectiva , an Impelling or moving cause as Obiects are . For Obiects have an Attractive Power . Acha●… saw the wedge of gold , and then Coveted it . David saw Bathsh●…ba , and then desired her . Therefore the apostle mentions Lusts of the Eye , which are kindled by the Things of the world . As the strength of imagination fixing upon a blackemoo●…e on the wall made the woman bring forth a blacke child : so there is ●… kinde of spirituall Imaginative power in faith to crucifie sinne by looking upon Christ Crucified . As the Brasen Serpent did heale those who had been bitten by the fierie serpents 〈◊〉 obiectum fides , meerly by being looked upon : so Christ Crucified doth heale sin by being looked upon with the ey●… of faith . Now faith lookes upon Christ crucified , and bleeding , First , as the gift of his fathers love , as a token and spectacle of more unsearchable and transcendent mercie , then the comprehension of the whole hoast of Angels can reach unto . And hereby the heart is ravished with love againe , and with a gratefull desire of returning all our time , parts , powers , services unto him , who spared not the sonne of his owne love for us . Secondly , It looketh on him As a sacrifice for Sinne , and Expiation thereof to Gods Iustice ; and hereby the heart is framed to an humble feare of reproaching , voiding , nullifying unto it selfe the Death of Christ , or by Continuance in sinne of crucifying the Lord Iesus againe . It is made more distinctly , in the sufferings of Christ , to know that infinite guilt , and hellish filthinesse which is in sinne , which brought so great a punishment upon so great a person ; And hereupon groweth to a more serious Hatred thereof , and carefulness●… against it , as being a greater enemie unto his Iesus , then Iudas that betraid , or the Pharisees that accu●…ed , or the souldiers that Crucified him ; as being more sharpe to the soule of Christ then the nailes or speares that pierced his sacred body . How shall I dare ( thinkes the faithfull soule ) to live in those sinnes by which I may as truely be denominated a betrayer and Crucifier of him that saved mee , as Iudas , or Pilate , were ? Thirdly It lookes on him as Our Forerunnerinto Glorie . whither he E●…tred not but by away of bloud . From whence the heart easily concludes , if Christ Entred not into his own glory but by suffering , how shall I enter into that glory which is none of mine , if I shed not the bloud of my lusts , and take order to Crucifie all them before I goe ? So then none can Conclude that Christ died for him , who findes not himselfe Set against the life of sinne within him , in whom the body of Corruption is not so lesned , as that it doth no more ●…ule to wast his conscience or enrage his heart . If a man grow worse and worse , his heart more hard , his Conscience more senselesse , his resolutions more desperate , his ●…are more dead , his courses more car●…all and worldly then before ; certainely the fellowship and vertue of the bloud of Christ hath hitherto done little good to such a man. And what a wofull thing is it for a man to live and die in an estate much more miserable then if there never had beene any Iesus given unto men ? For that man who hath heard of Christ , at whose heart he hath knocked , unto whose Conscience he hath beene revealed , and yet never beleeveth in him unto righteousnesse , or sanctification , but lives and dies in his filthinesse , shall be punished with a farre sorer Condemnation , then those of Tyre , Sydon , or Sodome , that knew nothing of him . O then let us labour to shew forth the power of Christs Death , and that he died not in vaine unto us . Though wee cannot yet totally kill , yet let us crucifie our corruptions , weaken their vigor , abate their rage , dispossesse them of the throne in our hearts , put them unto shame : and in as much as Christ hath Suffered for sinne , let us cease from sinne , and live the rest of our time not to the will of the flesh , nor to the lusts of men , but to the will of God. The second part of our fellowship in sufferings with Christ is the conformitie of ours to His. In all our afflictions he is afflicted ; and Saint Paul cals His sufferings the filling up of that which is behinde of the afflictions of Christ. Not as if Christs sufferings were imperfect ( for By one offering He●… hath perfected for ever them that are sanctified . ) But as Christ hath Personall sufferings i●… corpore proprio , in His humane Body , as Mediator , which once for ever He finished : So He hath generall sufferings in corp●…re mystico , in His Church , as a member with the rest . Now of these sufferings of the Church we must note that they have no conformitie with Christs in these two things . First , not in Officio , in the office of Christs sufferings ; for His were meritorious a●…d satisfactorie ; Ours onely mini●…teriall , and for edification . Secondly , not in 〈◊〉 & 〈◊〉 , not in the weight and measure of them ; not so bitter , heavie , and wofull as Christs were ▪ For the sufferings of Christ , vpon any other Creature , would have crushed him as low as Hell , and swallowed him up for ever . In other respects there is a conformitie of our sufferings to Christs ; so that He esteemeth them His. Our sufferings are : First , such as wee draw upon our selves by our owne folly ; and even in these afflictions which Christ as the King ●…ver His people inflic●…eth upon them , yet as their Head and fellow member Hee compassionateth and as it were smarteth with them . For Christ is so full of tendernesse , and so acquainted with sorrowes , that wee may justly conceive Him touched with the feeling of those paines , which yet He Himselfe seeth needefull for them . Secondly , ▪ such as are by God imposed for triall and exercise of those graces which himselfe gives ; and in these we have a twofold Communion and conformitie to Christ : First , By association ; Christ : giveth us His Spirit to draw in the same yoke with us , and to hold us under them by His strength . That Spirit of Holynesse by which Christ overcame his sufferings , helpeth our infirmities in ours . Secondly , in the manner of undergoing them , with a proportion of that meeknes and patience which Christ shewed in His sufferings . Thirdly , such as are cas●… upon us by the injuries of Satan and wicked men . And these also beare conformitie unto Christs , as in the two former respects , so thirdly in the cause of them , for it is Christ only whom in his members Satan and ●…he world doe persecute . All the enmitie that is betweene them is because of the seede of the woman . If Christ were now amongst us in the fashion of a servant and in a low condition as once he was ▪ & should convince men of their wickednesse as searchingly as once he did , Hee would doubtlesse be the most hated man upon the Earth . Now that Hee is conceived of , as God in glory , men deale with him as Ioa●… with Abner , they kisse and flatter him in the outward profession of His Name and Worship ; and they stabbe and persecute Him in the hatred of His wayes and members . And this is the principall reason why so many stand of from a through embracing of Christ and his wayes ; because when they are indeede in His body , they must goe His way to Heaven , which was a way of suffering . They that will live godly in Christ Iesus must suffer persecution , and be by wicked men esteemed as signes and wonders to bee spoken against , and that not onely amongst pagans , and professed enemies to the Truth , but even in Israel , and amongst those who externally make the same profession . But this should comfort us in all our sufferings for Christs sake , and for our obedience to His Gospell ; that wee drinke of our masters owne Cuppe , that wee fill up that which is wanting of His afflictions , that Christ Himselfe was called a Samaritane , a Divell , a wine-b●…bber , entrapped , spied ▪ snared , slaine ; and Hee who is now our Captaine to leade us , will hereafter be our a Crowne to reward us ; wee may safely b looke upon Christs issue , and know it to bee ours . First , wee have Christs fellowship in them ; and if it were possible , a man were better bee in Hell with Christ , then in Heaven without Him : for His presence would make any place a Heaven , as the c King makes any place the Court. Secondly , wee have d Christs strength to beare them . Thirdly , e His victories to overcome them . Fourthly , f His Intercession to preserve us from falling away in them . Fifthly , His Graces to be the more gloryfied by them , as a Torch when it is shaken shines the brighter . Sixthly . His compassion to moderate and proportion them to the measure of strength which Hee gives us : And lastly , His Crowne on our heads , His Palme in our hands , His triumphall Garments upon us , when wee shall have tasted our measure of them . For our light affliction , which is but for a moment , worketh for us a farre more exceeding and Eternall weight of Glory . While we looke not at the things which are seene , but at the things which are not seene : For the things which are seene are Temporall , but the things which are not seene , are Eternall . FINIS . Notes, typically marginal, from the original text Notes for div A10659-e4080 Eccles. 12. 13. Rom. 8. 20 , 22. Rom. 3. 23. Psal. 78. 41. Rom. 14. 15. 20. Ex eodem utero ignorantiae . Tertul. a Tit. 1. 4. b Iud. verse 3. c Gal. 3. 16. Phil. 3. 16. d Ephes. 4 4. e 1. Cor. 3. 11. f Ephes 2. 19. Eph. 3. 15. 1. Tim. 3. 15. g 1. Cor. 12. 25. h Gen. 1. 27. i 1. Tim. 3. 16. Rom. 8. 3. k Ephes. 4. 24. Col. 3. 10. l Matth. 16. 26. Ier. 16. 19. Hos. 2. 8. 12. Psal. 36. 9. Matth. 13. 22. Prov. 30. 8. Heb. 13. 5. Act. 13. 34. Iob 6. 18. 1. King. 12. 26. Ier 48 13. Esai 30 3. Esai . 20. 5. 1. Ioh. 3. 15. Ioh. 10. 10. Mark. 11. 20. 1. Tim. 4. 8. 2. Tim. 1. 1. Habac. 2. 13. Habac. 1. 15. 16. Ephes. 5. 5. Col. 3. 5. Psal. 49. 6. Luk. 12. 19. Psal. 49. 11. Psal. 10. 6. Uid Brisson . de Regno Pers. lib. 1. pag. 8. 14. Zeph. 2. 15. Psal. 9. 20. Matth. 6. 21. Psal. 49 6. Psal 62. 10. Prov. 10. 15. Ier. 43. 2. Obad. ver . 3. Psal. 17. 10. Psal. 10. 4 , 5. Iob 20. 7. 15. 1. Ioh. 5. 10. Hag. 2. 15. 19. Mal. 3. 10. Prov. 19. 17. Deut. 28. 2. 14. Matth. 25. 42. Ier. 22. 21. Hos. 13. 6. Deut. 6. 10 , 11 , 12. Deut. 8. 10. 18. Iam. 2. 5. Matth. 11. 5. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Hom. 2. ad pop . Antioch . Hos. 9. 2. Eccles. 6. 1 , 2. Quantumlibet delectent jactantia divitiarum , & tumor honorum , & vorago popinarum , & bella theatricorum , &c. Aufert omnia ista una febricula , & adhuc viventibus totam falsam beatitudinē subtrahit ; remanet inanis & saucia consciencia . Aug. de Catechiz . Rud. ca. 16. Gen. 4. 7. 1. Tim. 4. 4. Rom. 14. 14. Tit. 1. 15. Act. 10. 14. Rom. 8. 20 , 21. Eph. 5. 26. Revel . 21. 5. 2. Cor. 5. 17. Ioh. 10. 35. 36. Heb. 5. 5. Ioh. 6. 27. 37. 40. Act. 4. 27. Ioh. 10. 18. z Ioh. 5. 22. 27. 30. Matth. 28. 18. Esai . 11. 2 , 3 , 4. Ioh. 3. 34 , 35. Eph. 1. 13. Ioh. 17. 17. Matth. 9. 2 , 6. 1. Tim. 4. 8. Psal. 37. 25. Heb. 13. 5. Matth. 6. 33. Heb. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 1. Cor. homil . 2. Chrysost. Ephes 3. 17. Gal. 2. 20. Rom. 8. 17. Heb. 1. 2. 1. Ioh. 1. 3. 1. Cor. 3. 21 , 23. Rom. 8. 32. Aug. epist. 89. 2. Cor. 8. 9. Iam. 2. 5. 2. Cor. 6. 10. * Gen. 24. 12. * Nehem. ● . 4. a Morbis grassantibus vel prodigijs nunciatis Pacem Deûm exposci moris erat , vide Brisson . de Formul . lib. 1. pa. 81. edit . 1592 b Plin. Panegyr . Bene ac sapienter majores instituerunt ut rerum agendarum , ita dicendi ini●ium à Precationibus capere , &c. Sueton. in Aug. cap. 35. vid. Brisson . de Form. lib. 1. pag. 42. Et Coqu 〈…〉 ●ommentaria in Aug. de Civit. Dei. lib. 2. cap. 8. num . 2. c Livius li● . 26. A. Gel. Noct. Attic . lib ▪ 7. cap. 1. C●●●s ab A 〈…〉 describitur 〈◊〉 dedita , 〈◊〉 〈◊〉 〈◊〉 Civit. Dei. lib. 3. . cap. 21. d ●…ph . 6. 18. 1. Thell . 5. 17. Phil. 4. 6. a Marke 1 35. b Matth 1●… . 23. c Luk. 21. 39. d Mark 1. 3●… . 38. e Mark. 6. 41. f Luk. 9. 12 , 13. g Luk. 9. 28. h Matth. 26. 36. Ioh. 17. 1. i Heb ▪ 5. 7. k 〈◊〉 orat . cap. 9. Revel . 8. 3 , 4. Exod. 28. 38. Rom. 8. 34. 2. Chron. 20. 6. 2. Chron. 14. 11 Matth. 8. 2. Esai . 43. 76. Dan. 9 1 , 2 , 3. 2 Chron. 20. 9. 2. Sam. 7. 27 , 28 , 29. Aug 〈◊〉 . lib. ●… . cap. 9. Ezek. 36. 37. Psal. 106. Iustin Martyr Apolog. Tertul. Apol. c. 5. Eccles. 5. 19. 2. Tim. 3. 4. Eccles. 7. 1. Pro●… . 22. 1. Matth. 23. 5. Ioh. 5. 44. 12. 43. Luk. 6. 26. 1. Tim. 6. 10. Act. 7. 22. Col. 2. 4. 8. a Tertul. de praescript . cap. 7. de Idolatr . cap. 10. Hieron . contr . Luciser . cum praefat . Erasmi . vid. Pet. Erodium . Decret . lib. 1. Tit. 6. §. 2. Hook. l. 5. §. 3. b See Reynolds 〈◊〉 〈◊〉 . c. 2. diuis . 3 p●…g . 72. Act 6. and 17. Eccles. 12. 12. Rom. 1. 22. 2. Tim. 3. 9. Deut. 25. 14. 16. Prov. 20. 10. 23. Prov. 21. 6. In cofundamentum non est Christꝰ cui cae●…era praeponuntur . Aug. de Civ . dei . lib. 21. cap. 26. Luk. 12. 25. 2. Thes. 3. 2. Multi no●… a Christi vnitate sed a suis commodis nolunt recedere . Aug. de Baptis . lib 4. c. 10. Mark 5. 17. Psal. 106. 24. Act. 7. 39. Mal. 1. 7. Zech. 11. 12. Uti volunt Deo vt fruantur mund●… . Aug. de Civ . dei . lib. 15. cap. 7. Amos. 3. 10. lam . 5. 3. Prou. 8. 18. 1. Pet 1. 18. Iam. 5. 2. Psal. 55. 19. 2. Pet. 3. 4. Numb . 16. 32. Rom 8. 2●… . 2. Pet. 3. 10. Aristet . Polit. lib. 5. cap. 1. 10. Rom. 1. 18. Ioel 2. 30. Zeph. 1. 15. ●…sal . 11. 6. Psal. ●…8 . 12. Ier. 4. 23. 28. Esay 13. 10. Euseb. H●…st . l. 3. cap 8 & Ioseph . de Bello Iudaico lib. 7. cap. 12. Gen. 3. 17. 18. Hos. 10. 8. Esay 34. 13. Ier. 43. 8 , 13. Esay 30. 23. Esay 11. 6. 7. locl 3. 18. Amos 9. 13. Quodcunque nunc 〈◊〉 , mundi ipsius senectute degenerat , ut nemo mirari debea●… singula in mundo coepisse desicere , cum totus ipsetam mundus in defectione 〈◊〉 . Cyprian . 〈◊〉 . Dem. Hol. 5. 12. Prov. 23. 5. Eccles 5. 11. Hag. 1. 6. Hos. 9. 11. Psal. 127. 3. 5. Amos 3. 15. Amos 1. 4. Psal. 49. 11. Zach. 5. 4. Levit. 14. 35. 55. Iam. 5. 1. Habak . 2. 6. 7. Prov. 10. 3. Iob 20. 28. Psal. 73. 18. 19. Prov. 10. 7. Amos 4. 7. Vers. 9. Psal. 78. 30. 31. Io●…l . 1. 5. Habak . 2. 16. Isai. 51. 17. 22. Ezek. 23. 33. Ier. 25. 16. 27. Esai . 62. 8. 2. Thes. 1. 9. Eccles. 1. 4. Psal. 49. 11. 2. Pet. 3. 7. 10. 1. Ioh. 2. 18. Esai . 59. 5. Esai . 28. 20. Ier. 17. 11. Ier. 12. 2. Psal. 124. 5. Habak . 2. 16. Amos 1. 2. Gen. 15. 16. Amos 8. 1 , 2. Ierem. 1. 11. ●…2 . Zachar. 5. 6. 7. 8. 9. 10. 11. Ioel 3. 13. Math. 13. 30. Esay 63. 3. Lament . 3. 15. Hos 9. 7. Esai . 26. 11. Esai . 42. 25. Deut. 32. 34. 35. Esai . 65. 6. Ier. 17. 1. Hos. 13. Ier. 2. 22. 24. Hag. 2. 18. Gen 6 3. Hos. 5. 7. Hos. 10. 15. Psal. 37. 17. Iob. 21. 16. Solatia miscrorum non gaudia beatorum . Aug. E●…ist . 119. Imaginaria in seculo & 〈◊〉 veri . Tertul. de coron . mil. ca. 13. Eccles. 11 9. Tertull. Apolog. cap. 33. Brisson . de Formul . lib. 4. Aug●…stus n●…cturno visu s●…ipem quota●…is die cert●… 〈◊〉 à p●…pulo cavam man●…m asses ●…orr . gentibus praebens . Sue●…on . in Aug. cap 9●… . 1. Cor. 7. 29. Esai . 38. 12. 1. Pe●… . 47. 2. Pet 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. lib. 2. Heb. 11. 1. Heb. 11. 13. Ioh. 8. Esai 40. 8. Si desunt , non per mala opera quarantur in mundo , si adsunt , per bona opera serventur in coel●… . Epi. 205. Luk. 16. 9. Esai . 58. 10 , 11. Eccles. 1. 8. Matth. 13 22. 1. Tim. 6. 10. 2. Cor. 7. 10. Luk. 14. 18 , 20. 1. Iohn 2. 15. Ezeck . 33. 31. Hos. 13 ▪ 6. Psal. 10 4. 1. Cor. ●… . 25. Act. 17. 32. Ier. 43. 2. Luk. 16. 14. Obad vers . 3. 4. Habak . 2. 9. 10. Ezek. 28. 17. Zeph. 2. 15. Psal. 58. 9. 118. 12. Eccles. ●… . 22. 23. Tacit. Hist. lib. 1. Prov. 21. 5. 26. 1. Tim. 6. 9. Rom. 8. 23. 26. Psal. 42. 1. Cant. 2. 5. 2. Sam. 13. 2. 1. King. 21. 4. Aug. de Civ . Dei. lib. 14. c. 4. Confess . lib. 6. c. 8. Coofess . lib. 9. c. ●… . Tacit. 1. Tim. 6. 10. Exod. 16. 20. Amos 2. 6 , 7. Habak . 2. 6. Amos 3. 10. Iames 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad pop . Antioch . Hom. ●… . 1. Tim. 6. 17. Senec. ep . Rom. 1. 22. Ethic. lib. 7. c. 3. & 4. Vide de philosophis Impudicis & veritatem corrumpentibus . Tertul. Apolog. cap. 46. Tacit. An. lib. 13. Dio. Tacit. Annal. lib ▪ 6. Aristotel . Polit . lib ▪ 1. cap. 10. Uid . Rosin ▪ Antiq . lib. 8. cap. 20. 1. King. 4. & 10. 2. Sam. 13. 15. See Io●… 20. 15. — 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad pop . 〈◊〉 . ●…om . 2. Iob 20. 14. 16. 20. 22. 23. Psal. 69. 22. 1. Cor. 9. 17. Tit. 1. 15. Hag. 2. 12 , 13 , 14 Revel . 10. 9. Solatia non negotia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. polit . lib. 2. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. polit lib. 1. cap. 9. Esai . 64. 3. Esai . 30. 13. Esai . 47. 9. Psal. 58. 9. 2. Pet. 2. 1. Zach. 5. 2. 9. Clem. Alex. in Paedag. li. 3. ca. 2. Gen. 3. 6. 1. Tim. 2. 14. Gen. 25. 32. Luk. 12. 20. Ezek. 28. 9. Ier. 2. 36. Hos. 10. 6. Esay 10. 7. 16. Esay 47. 8. 11. Iob 6. 19. 20. Psal 62 9. Hos. 10. 13. Ier. 16. 19. 1 Pet. 1. 18. Psal. 49. 7. 8. Revel . 18. 13. Prou. 11. 4. 10. 2. Ezek. 7. 19. Zeph. 1. 18. Esay 28. 14. 15. Amos 6. 1 , 7. Amos 2. 14 16. Amos 9. 2. 5. Obad. vers . 3. 9. Esay 57. 13. Ier. 2. 28. Deut. 32. 37. 42. Ier 11. 12. Esay 10. 3. 4. Ezek. 22. 14. Ier. 4 ▪ 30. Esay 31. 3. Aug. de Mendac . ad Consent . lib. 2. Sa. 15 25. 26. 1. Sam. 3. 18. Act. 21. 12. 14. 2. King. 6. 33. 1. Thes 5. 8. 1. Cor. 3. 6. Matth. 14. 28. Luk. 12. 25. 1. Pet. 5. 7. Psal. 55. 22. Eph. 2. 19. Gal. 6. 10. Matth. 6. 32. Heb. 13 5. Dan. 3. 17. 2. Sam. 30. 6. 2. Chron. 14 11. 12. 2 Chron. 16. 9. Numb . 14. 11. Psal. 78 19. 20. Psal. 106. 24. Gen. 4. 13. Ezek. 37. 11. Esay 49. 24 25. Hab. 3. 3. 18. Zach. 4. 6. 10. Esay 55. 8. 12. Hos. 11. 9. 2 Chro. 20. 6. 12 Ezek. 37. 3. Mat. 10. 16. 17. Phil. 4. 5. 6. 7. 1. Sa. 1. 7. 10. 18. 1. Chron. 29. 9. Deut. 12. 18. Deut. 28. 47. Mal. 2. 13. Esay 38. 14. 20. Hab. 3. 2. 16. 18. 19. Psal. 6. 6. 9. Eph. 4. 17. Matth. 6. 32. Ioh. 15. 10. 1. Cor. 2. 10. Rom. 12. 2. Psal. 4. 3. Tit. 2. 14. 1. Pet. 2. 9. Cyprian . Iam. 4. 3. 2. Cor. 7. 10. Math. 13. 22. Iam 4 4. 2. Cor. 8. 9. Phil. 2 7. Matth. 12. 24. Act. 27. 23. 2. Cor. 12. 7. 9. Phil. 4. 13. Matth. 25. Ephes. 2. 6. Col. 1. 24. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. ad pop . Antioch . hom . 5. Psal. 6●… . 10. Nec vulnus adactis debetur gladijs , percussum est pectore ferrum . Luc. a Mic. 2. 1. b Hab. 2. 10. c Luk. 12. 17. 18. d Luk. 12. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Hos. 4. 17. f Rom. 13. 14. g Eph. 5 ▪ 5. Col. 3. 5. 1. Sam. 4. 20. Ioh. 16. 21. Hos. 9. 11. 2. Sam. 18. 3. Prov. 10. 15. Psal 49. 6. 1. Tim. 6. 17. Ier. 9. 23. Hos. 7. 9. 11. Deut. 24. 5. Iam. 1. 14. Causas corruptelarum non in illecebris , sed in cordibus habemus , & vitiositas nostra mens nostra est . Salvi . de Guber . lib. 6. a Gen. 3. 5. b Exod. 7. 23. c 1. King. 13. 18. d 2. Chro. 1●… . 11 e Ier. 7. 4. f Act. 19. 27. g Act. 17. 19. 1. Tim. 6. 9 , 10. Amos 2. 6. Prov. 1. 18 , 19. Luk. 16. 14. Ezek. 33. 31. Hos. 5. 4. 11. Hos. 13. 1. Dan. 3. 6 , 7. 2. Thes. 2 9. ●…2 . Mark. 10. 22. Ephes 2 3. Col. 2. 11. & 3. 5 Heb. 12 11. Rom. 8. 6. Iam : 3. 13. 17. a Ezek. 28. 5. Psal. 10. 4. Obad. v. 3. Esay 10. 12. Ier. 22. 21. & 43 2. Hos. 13. 6. b Mal. 3. 13. 14. Nehem. 9. 29. Ier. 13. 17. c Exod. 7. 23. & 9. 17. d Psal. 10. 6. Ier. 21. 13. Ezek. 28. 2. e 2 Tim. 3. 2. f Mat 1●… . 24. g Iam 4. 1. 4. 1. Pet. 2. ●…1 . h Rom. 8. 7. i Levit. 26. 41. k Mic. 7. 9. l 2. Tim 3 8. Ier. 12. 21. Zech. 7 ▪ 9. 12. Luk. 16. 14. Acts 7. 51. 2. Cor. 10. 3. 5. m Psal. 1 19 92. 114. 143 165. . n Ier. 30. 11. Esay 63. 13. Esay 28. 27. 18. Hab. 3. 3. Psal. 78. 38. o Heb. 12 , 6. 10. 11. Esay 10. 12. p 1. Cor. 10. 13. Zech. 1. 16. 4. 6. 7. Esay 64. 7. 12. Hab. 3. 17. 19 Prov. 10. 3 Ier. 17. 8. q Psal 119. 71. Heb. 12. 11. r 2. Cor. 12. 9. Phil. 1. 29. Phil. 4. 12. 13. 1. Cor. 10. 16. 2. Cor. 4 17. Esay 6. 7. & 54. 8. Rom. 13. 14. u Deut. 6 5. x Hos. 10. 2. Iames 1. 8. y Psal. 78. 37. z Act. 7 39. Ier. 11. 10. a Phil. ●… . 21. Esay 56. ●…1 . Ezek. 34. 2. b 2. King. 9. 7. 10. 10. 16. Hos. 1. 4. c Ioh. 5. 44. Iam. 3. 12. Iam. 1. ●… . Rom. 7 3. 4. Matth. 6. 24. Ephes. 5. 27. Psal. 45. 10. Matth. 10. 37. Cant. 5. 10. 16. Phil. 3. 8. Iam. 4. 3. Mark. 10. 21. 22 Matth. 6. 21. Matth. 24. 28. Luk. 7. 29. 30. Mat. 9. 12. 13. Iam. 1. 21. Ier. 42. 5. 6. Ier. 43. 2. Ier. 5. 12. Ier. 17. 15. 2. Chro. 36. 16. Luk. 8. 19. 1. Sam. 9. 20. Iudg 9. 14. 15. 〈◊〉 〈◊〉 servi , ne●… domini deteriores . 2. Sam. 23. 6. 7. 1. Ti●… . 6. 10. Iam. 4. 4. 1. Ioh. 2. 15. Iudg. 8. 16. Notes for div A10659-e17620 Elen●…hus est Syllogismus cum contradiction●… conclusionis . Arisi . 1. Cor. 3. 14. a Vid. Iacob . Portum contra Ostorod . cap. 1. b Sine lumine supernaturali potenti●… superinfuso . Episcop . disput . 3. c Armin. in Rom. 7. pag. 843. Remonstr . Declar . fidei . cap. 1. §. 14 ▪ Exam. Censur . cap. 1. ●…l . 33. 37. a Psal. 119. 18. 27. 73. 125. 169. Phil. 3. 10. b 1. Cor. 8. 2. ●… Ephes. 3. 19. d Ioh. 104. 14. e 2. Cor. 3. 14. f 1. Cor ▪ 2. 14. Ier ▪ 6 ▪ 10. g 1. Ioh. 5. 20. h Acts 16. 14. i 2. Cor. 3. 17. 18 Lu●… . 24. ●…5 . k Hos. 7. 9. Esay 42. 25. l Iohn 7. 17. Psal. 25 9. 14. Rom. 12. 2. Matth. 11. 25. Ante omnia opu●… est Dei Timore ad ipsum converti , ut eius voluntatem cognoscamus — in tantum non vident in quantum hui●… secul●… vivunt . Aug. de Doctr. Christi . l. 2 c. 5. Deus nos Adiuvat & ut Sciamus , & Am●…mus . epist. 143. Non doctrina extrinsecus insonante , sed inte●…na , occulta , mirabili , ine●…fabili potestate operatur Deus in cordibus hominum & U●…ras Revelationes & bonas voluntates . de Grat. Christi . c. 24 And elsewhere he recants his opinion , Quod , ut praedicato Eva●…gelio con●…tiremus , nostrum esset proprium & ex nobis . Adprosper . & Hilar. lib. 1. cap. 3. m So●… . Armin. Tolet. vid. ●…xam . censur . c. 11. fol. 129. Contr. Iu●… . lib. 6. cap. 23. & cont . 2. Epist. Pelag. lib. ●… . cap. 8. 9. 10. 11. Phil 3. 5. Act. 22. 3. 2. Tim. 1. 3. 1. King. 10. 7. 2. Sam. 14. 32. ●…er 8. 8. Hos. 8. 2. Rom. 2. 13. 17. De arbitris sensus sui Deum pensitant . Tertu . con●… . mar . l. 2. c. 2 Iudicia domestica . Tertull. Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Esai . 28. 15. 17. Deut. 19. 19 , 20. 2. Cor. 10 4 , 5. Iam. 1. 21. Luk. 11. 22. Qui se dedebant arma tradiderunt . Brisson . deformul . lib. 4. Mic. 6. 8 , 9. Act. 17. 23. 27. Rom. 2. 15. Tit. 1. 12 , 13. Ester . 1. 8. 1. Cor. 11 14. Hieronym . in 1. Cor. 11. 14. De Coron . mil. cap. 14. De opere mon. cap. Aperte contra Apostoli Praeceptum . Manifesta verba Apostoli in perversam detorquere sententiam . Rom. 5. 12. Iob 14. 4. Psal. 51. 5. Rom. 7. 7. 1. Ioh. 3 4. Psal. ●… 19. 96. Ioh. 3. 20. Ioh. 5. 45. Eph. 4 20. Eph. 3. 17. 4. 14. Psal. 78. 37. * Esay 56. 2 , 6. Heb. 6. 18. Act 11. 23. * 1. Tim. 4. 16. 2. Tim. 3. 14. Tit. 1. 9. Iud. v. 3. 1. Thess. 5. 21. a Psal. 19. ●… . b Psal. 119. 128. c Ibid. v. 140. d Ibid. v. 138. Psal. 19. 7. e Rom 7. 12. 14. f Psal 119 50. Heb 4. 12. g Eccles. 7. 29. h Deut. 32. 5. i Iam. 1. 8. k 2. Tim 3. 13. l Gen 6. 5. Tit. 1. 15. m Col 2 18. n Rom. 1. 18 〈◊〉 . o ●…am . 4. 10. p Dan. 9. 7. q Ezta . 9. 6. Ezek. 16. 63. r Ezek. 36. 31. Gen. 18. 27. Iob 42. 6. s Iob 40. 4. 2. Sam. 6. 22. t 2. Cor. 1●… . 11. u Nehem. 9. 33. x 1. Cor. 11. 31. y Ezra . 9. 13. Psal. 51. 4. z 2. Tim. 3. 8. Tit. 1. 15. * Esai . 5. 2●… . a Prov. 14. 12. b Rev. 3. 17. Hos. 12. 8. Prov. 21. 2. c Arist. polit . lib. 2. cap. 1 , 2. d Eudem , lib. 3. cap. 7. mag . moral . cap. 31. Ethic. lib. z. c. 8. lib. 4. cap. 14. lib. 4. cap. 7 , 8. e Alicubi Quintilia . f De petitione consulatus ad M. fratrem . g Quintil. lib. 12. cap. ●… . h Tertul Apolog. cap. 46. i Luk. 18. 11. 12. Act. 26 5. Ios●…ph . Antiq. lib. 18. c. 2. De Bello Iudaico lib. 1. cap ▪ 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…d . Epipha●…m contra Haeres . lib. ●… . to Haeres . 16. k Prov. 21. 27. Hag. 2. 12. Psal. 51. 5. Gen. 6. 5. Gen. 8. 21. 1. Cor. 7. 14. Esay 1. 4. Prou. 22. 15. Heb. 6. 4. Sacros Scripturae libros ●…ull us inimicus cognoscere sinitur . Aug. de Mor. Eccles●… . l. 1. c. 25. Si voluntatem Dei nosse quisquam desiderat fiat Amicus Deo — Hoc si haberent non essent Haeretici . Idem de Gen. contr . Manich●…os . l. ●… . c. 2. Luk. 22. 25. 1. Pet. 2. 11. Herodot . Lu●… . 11 〈◊〉 . a Rom. 3. 19. b Rom. 11. 32. Gal. 3. 2●… . c Rom. 7. 6. d Gal. 3. 10. 13. 2. Cor. ●… . 7. Mark. 16. 16. 1. Cor. 14. ●…5 . e Hos 6. 5. f Rom. 8. 15. g 2. Tim. 1. 7. h 1. Kin. 18. 44. i Heb. 10. 26. Aristot. Problem . sect . 23. quest . 5. Tertul●…de Anima , cap. 52. 〈◊〉 Ge●…rg . 〈◊〉 . con●… d●… 〈◊〉 〈◊〉 Dei. cap. 4. 〈◊〉 4 ▪ 8 Ioh. 3 5 6. Rom. 5 12 , 16 , 17 , 18. 1. Cor. 15. 17 , 48 , 49. a Omnes in Ada●… 〈◊〉 , quia ●…mnes 〈◊〉 〈◊〉 〈◊〉 . Aug. Traxit 〈◊〉 ho●… , quia unus erat cum 〈◊〉 quo traxit ▪ Aug. ●…p 23. pres●… 〈◊〉 . coll . c. 18. Genus H●…manumin parente ▪ primo ●…elut in radiceputruit . Gregor . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost apud Au●… . vid. Ge●…ard . voss. 〈◊〉 . 〈◊〉 . ●… . part . 1. & 2. c 〈◊〉 Institut . vid. Iacob . Portum . cap 27. Remonst . exam . censur . cap 7. sect 4. Quis ante prodigiosu●… Coeles●…ium Re●…tu praevari●…ationis Adam omne genus 〈◊〉 n●…g . vit 〈◊〉 Vincent . Lirinens advers . Haeres . c. 34. d 〈◊〉 L●…x , & Matrix praeceptorum Dei. Tertul. contra Iudae●…s c. 2. e Possibile a●…●…cile praeceptum . Aug. cont . Iul. l. 3. c. 18. Aug. Enchirid. c 45. a Aug. Retract . li●… . 1. cap. 13. Aquin. Andrad . Orthodox . expli●… . lib. 3. b 〈◊〉 . Iuoledientia . Vivacitas , libido . ●…orbidus , affectus . Aug. deperfect . In●… . c 4 de Civ . Dei. l 14. c 15. 〈◊〉 . 〈◊〉 . l. 4. c. 13 de 〈◊〉 . & con●… . lib. 2. c. 13. Retract . lib. 1. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Instit. Martyr . 〈◊〉 Anglic. Art. 9. c Ioh 3. 6. d Rom 8. 6 , 7. lam . 3 15. e Rom. 6. 6 Eph. 4. 22. f Colos. 3. 5. g Rom. 7. 23. h 1. Ioh. 3. 8. i Ioh 8 44. k Iam. 3. 6. l Rom 7 24. 1. Cor. 12 8. m Luk 24 45. n Rom. 7. 14. Ioh 4. 24. o Heb 4 12. p Psal. 119. 96. q Luk. 10. 27. r 〈◊〉 Ori●… 〈◊〉 , 〈◊〉 〈◊〉 & 〈◊〉 non 〈◊〉 quam 〈◊〉 〈◊〉 Tertull. de p●…dicit . c 6. s 〈◊〉 con●… 〈◊〉 1. S●…to de natura & grat●…a , li●… 1. c. 3. And●…ad 〈◊〉 . explic . lib. 3. p. 217. ●…er . in Gen. lib. 5. de 〈◊〉 . Inn●…nt . 〈◊〉 excel . 4 〈◊〉 . 4. num . ●…64 . 〈◊〉 . de gratia 〈◊〉 , cap. 5. 〈◊〉 . 〈◊〉 . 〈◊〉 . cap. 8. §. 1. qu●…m 〈◊〉 ho●… 〈◊〉 re●… 〈◊〉 n●… Deus Author 〈◊〉 〈◊〉 〈◊〉 . lib. 2. cap. 7. & 〈◊〉 〈◊〉 〈◊〉 esse dicit . de gratia & lib. Arbitrio . t Rom. 5. 13 , 14 , 20 , 21. u Rom. 2 ▪ 12 , 14. Ro●… . ●… . ●… . 〈◊〉 . ●… . 13. Gal. 3. 19. Phrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat ministerium Legati . Tarnou . ex●…rcit . biblic . pag. 83. edit . ●… . Heb. 1. 14. Deut. 5. 5. Heb. 8. 6. Heb. 8. 6. Exod. 34. 30. 2. Cor. 3. 7. Deut. 5 25. Heb. 2. 15. Rom. 8. 15. Heb. 12. 18-20 . Ro. 3. 9-19 . 23. Rom. 11. 32 ▪ Gal. 3. 22. Gen. 6. 5. 8. 21. Amama . Antibabaris . biblic . l 2 P. 395. Heb. 4. 13. Mark. 7. 21. Col. 2. 11. 3. 5. 9. Licet facultates non fuerunt per lapsum abolitae , determinatio tamen earum ad obiecta spiritis ▪ alia fuit protinus extincta . Zexman de Imag Dei. cap. 7. Ephes. 4. 17. Rom. 1. 28. Rom. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophilus ad Antolis . l. 1. Rom. 1. 18 , 2 , 22 , 28. 1. Tim. 6. 4. 5. 2. 〈◊〉 . 2. 16 , 23. 1. Tim. 6. 20. 2. Cor. 10 5. Ephes 4. 21. Rom ▪ 8. 7. 1. Cor. 1. 23. 1. Cor. 3. 12. 19. Col. 2. 23. Iam. 1. 8. Ephes. 4. 19. 1. Tim. 4. 2. Tit. 1. 15. Heb. 9. 14. Ier. 17. 9. Ier. 8. 5. Ro●… 2. 4. E●…y 57. 11. 〈◊〉 9. 15. 16. 18. 30. Prov. 22. 15. 1. Cor. 3. 19. Ier. 8. 9. Rom. 1. 21. E●…cles 9. 3. Heb. 3. 12. Psal. 1 c 6. 24. Psal. 78. 18 , 19 , 20 , 12. Mat 15. 19. Heb 4. 1●… . Iam. 3. 6. Ier. 6. 10. Rom. 8. 7. Ier. 2. 27. Neh. 9. 29. Ma●… . 1. 13. Zach. 7. 11. Libertas as Arbi●… perijt qu●…ntum ad Iu●…itam , non quantum ad naturam aut peccatum . Vid. ●…ag . cont . 2. epist. Pelag . lib. 1. cap. 2. & lib. 2. c. 5. & ●…nchirid . c. 30. 31. a Psal. 106. 24. Luk. 6. 14. Exod. 5. 2. b Matth. 23. 37. Act 7. 39. 51. Act. 13. 46. Luk. 7. 30. Luk. ●…9 . 14. c Mal. 3. 14. d Gal. 5. 17. Ier. 2. 25. Esay 30. 15 , 16. Ier. 6. 17. & 7. 27. I●…r . 44. 16 , 17. c Heb. 2. 1. Nehem 9. ●…7 . Psal. 106. 7. & 13. 21. Iob 31. 1. Psal. 29 1. Matth. 20. 15. 2. P●…t 2. 14. 1. Ioh. 2. 16. Iam. 3. 6. 1. Cor. 3 3. Ioh. 8. 44. 2. Cor. 3. 5. 1 Cor. 15. 10. Rom. 1. 24. Iam. 1. 14. Col. 2. 18. Eph. 2 3. Gal. 5. 24. 〈◊〉 in Ioh. 1. 29. Rom. 7. 17. Vid. Scultet . 〈◊〉 . Evang. lib. 1. pag. 87. Epiphan . Hares . l. 2. H 64. Levit. 14. 41-45 Heb. 12. 1. Uid . Glassi●…philolog . Sacram. lib. 1. Tract . 2. pag. 168. Rom. 7. 20-23 . Rom. 6. 3-8 . 11. & 7. 3. 4. Col. 2. 11. Glass●…philolog . Sacr. l. 2. pag. 425 1. Ioh. 3. 9. Ioh. 3. 5. 1. Ioh. 1. 8. Rom. 10. 4. Rom. 3. 20. 21. Phil 3. 9. Ephes. 2. 8. 10. Planè dicimus decessisse legem quoad onera , non quoad Iustitiam . Tertull. 2. Sam. 23. 5. 2. Cor. 8 12. Mal. 3. 17. Hos. 11. 3. Hos. 14 5. Gal. 3. 13. Esay 53. 3. Col. 1. 9. Phil. 2. 13. Phil. 4. 13. Luk. 1. 74. Rom. 7. 22. Psal. 110. 3. Mic. 4. 2. Rom. 5 5. 〈◊〉 Cor. 3. ●…7 . 2. Tim. 1. 7. Ioh. 13. 34. Iam. 1. 25. Matth. 11. 30. 1. Ioh. 5. 〈◊〉 . Ut sentiat se mori . 〈◊〉 . Aug. Confess . lib. 8. cap. 5. Depeccator : merit . & Remiss . lib. 2. cap. 7 8 28. Contra I●…lian . lib 6. cap. 16. Contraduas epist. P●…lag . lib. 3. c. 3. Hicron . ●…p . 8. 9. Fulgent . ad Mon. lib. 1. Psal. 19 12. Pro●… . 20 6. 1. Cor. 4. 4. 1. Ioh. 3. 20. Exam. Censur . cap. 11. §. 6 fol. 132 133. Vid. Aug. de nat . & grat . c. 27. Socrat. ●…ccl . Hist. lib. 5. c. 16. 2. Cor. 12. 7. Ezek. 36. 31. Aug despir . & lit cap. ult . Eccles. 8. 11. Iob 21. 30. Psal. 37. 13. 38. Rom. 8. 23. 2. Cor. 5. 2 , 3 , 4. 2. Cor. 12. 9. K●…liisons survay . li. 6. cap. 5. B. 〈◊〉 opus●… . Tom 1. op 6. Bellarm. de Iustisic . l. 4. c. 10. See this point learnedly stated by D. Reynolds Confer . with Heart . cap. 8. Divis. 4. pag. 525. 528. and by D. Iohn White in his Way to the Church . Digress . ●…7 . Vid. Calvinum hec ●…ore suo , nempe p●…sime & 〈◊〉 tractantem . 〈◊〉 . lib. 3 c. 14. Aug. 〈◊〉 . mer. & remissi . lib 2. 〈◊〉 18. Numb . 19 22. 〈◊〉 . 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 7. 5. Iam. 3. 6. Esay 57. 20. Matth. 15. 19. Esay 66. 8. lib. 1. cap. 7. Prov. 27. 19. 2. King. 8. 13. Mat. 26. 33 , 35. Gal. 6. 1. Matth. 4. 3. 1. Thes. 3. 5. Iam. 1. 14. Ioh. 14. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Martyr . Apol. ●… . Bernard . Quid tibi facturus est Tentator ? Te vince& mundus est victus . Quid tibi facturus est Tentator extranius — Adsit intus castitas , victa est foris iniquitas . — Si non in te inventa fuerit Avaritia , remansit frustra extenta muscipula , &c. Aug. tom . 10. Serm. 9. de Diversis , cap. 9. Non diabolus voluntatem delinquendi imponit , sed materiam voluntatis subministrat . Tertull. exhort . castitat . cap. 2. Vid Aug. contr . 2. cp . Pelag. lib. 1. c. 2. Eos qui soris nobis oppugnant intus vincimus vincendo concupiscentias per quas nobis dominantur . Aug. tom . 3 lib. de Ag●…ne Christiano , cap. 2. * Weems Christian . S●…ag . De●… ▪ 2●… . 27. ●… I●…sum delectabili cibo boletorum venenum . Tacit. An. Boletum 〈◊〉 Avidissime ●…iborum ●…alium 〈◊〉 . Su●…t . Rom. 7. 23. Gal. 5. 17. 1. Pet. 2. 11. Quid est hoc monstrum ? Imperat animus corpori , & paretur , Imperat animus sibi & resistitur , &c. Aug. confess . lib. 8. c. 9. 10. Mark. 9 24. Gen. 25. 22 , 26. Gen. 27. Gen. 32. 24. Gen. 29. 25. Gen. 31 , 36-41 Luk. 23. 39. Gal. 5. 24. 1. Sam. 18. 7 , 8. & 28. 9. Gen. 38. 28. In tota anima , & in toto corpore conditorem habeopacis Deum , quis in me seminavit hoc bellum ? Aug lib. 5. contr . Iulian. cap. 7. Odi quod sum , non sum quod amo , infelix ego , qui in me venenatu●… inimi●…ae arbor is gustum 〈◊〉 c●…ucis ligno digessi Aug. ep . 106. Conflictus licet non sit damnabilis , quia non perficit iniquitat●…m , miserabilis tamen , quia non habet pacem . Aug. de Nupt. & concupis . lib 2. cap. 2. Rom. 8. 7. Iam. 3. 15. Ier 4. 22. 2 Cor. 10 5. Iam. 1. 14. 2. Pet. 3. 17. Gen. 3. 13. 1. Tim. 2. 14. I●…r . 17. 9. Eph. 4. 22. 2. Thes. 2. 10. H●…b . 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solâ Socordiâ Innocens . Tacit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 2. 3. Prov. 25. 3. Hos. 5. 2. Grande profundum est Homo , ●…uius capillos tu Domine numeratos habes , & tamen capilli eius magis numera●…iles sunt , qu●…m affectus & motus cordis . Aug. Confess . lib. 4. cap. 16. 1. Cor. 14. 24 , 25 Heb. 4. 12. Rom. 15. 16. Ezek. 16. 63. Ezek. 36. 31. Luk. 18. 13. Ezra 9. 15. Psal. 51. 4 , 5. Tertul. de praescrip . advers . Haeretic . c. 39. Rom. 6. 12. Rom. 7. 23. Iob. 8. 34. Rom. 7. 14. Heb. 11. 6. Tit. 1. 15. 16. Iam. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 1. 19. Zech. 3. 2. Esay 30. 21. Heb. 13. 5. Psal. 37. 24. Lam. 3. 22 , 23. Hos. 14. 4. Psal. 23. 6. 1. Pet. 1 5. Iude vers . 24. 〈◊〉 Impi●… ut s●…at Iusius , subsequitur Ius●…m ne fiat Impius . Pravenit , ut Lumen cons●…at , subsequitur ut quod contul●…t servet , pravenit elisum ut surgat , subsequitur elevatum ne cadat , &c. Fulg. de praedest . lib. 1. a Ioh. 1. 29. Rom. 7. 17. Iam. 1. 14. b 1. Pet. 2. 11. Eph. 4. 22. Col 3. 5. Eccles. ●… . 3. 2. King. 9. 20. Rom. 1. 31. 2. Tim. 3. 3 , 4. Hos. 4. 2. Hos. 7. 6. Esay 57. 20. Hos. 4. 8. Eccles. 8. 11. Matth. 8. 28. Mark. 5. 3 , 4. Psal. 2. 3. Psal. 12. 4. Ier 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Ier. 8. 6. Hos. 4 16. Hos. 8. 9. Esay 57. 10. Ier 9. 5. Gen. 19. 9. Ioh. 8 48 , 59. Luk. 6. 11. 〈◊〉 1 Gen. 4●… . ●…7 . Act. ●… . 3. & 22. 4. & 26. 10 , 11. Gal. 1. 13. Act. 17. 5 , 6. Act. 19. 28 , 29 ●…4 . Act. 22. 22 , 23. Gen. 49. 6 , ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 26. 74. Iob 40. 2. 4. Ionah 4. 9. 1. King. 15. 14. 2. Chron. 16. 10 Princeps Religiosissimus . Hieron . Cle●…ens animus , misericors , communis , in omnes hono●…ificus . Aurel. Victor . Benesicium se accep●…sse putavit , cum rogaretur ignos●…ere . Ambros ▪ orat . ●…un . Theodoret. Paulinus . . I●…e v 9. 2. Tim. 2 ▪ 25. Gal. 6. 1. Exparte nostro●…um leguntur Hom●…es adolescentes , parum docti , & parum Cau●… ; ab Ar●…anis autem missi senes , 〈◊〉 , & 〈◊〉 valen●…es , ade●…que 〈◊〉 facile s●…periores Sulp. 〈◊〉 . lib. 2. Eph. 4 26. Cameron de Ecclesia , pag. 15. Odia Haereditaria 〈◊〉 . — 〈◊〉 rebelles seditione rogi . Stat. Liv. Ionah 4. 9. Psal 77. 9 , 10. Iam. 5. 11. Iob 10. 3. Ier. 20. 14 ▪ 18. Exod. 5. 21 , 22. Ezra . 9. 13. Levit. 26. 40 , 41. Lam. 3. 39 , 40. Mic. 7 9. Exod. 9. 17. 7. 23. 10. 11. 14. 23. 2. King. 6. 33. Esai . 58 3. Mal. 3. 14. 1. Sam. 28. 6 ▪ 7. * 20 Anno Imperij Dioclesiani exacto amb●… imperatores cons●…ntientibus animis imperio se abdicarunt ; publicè pro●…itentes se moli negotiorum 〈◊〉 : sed apud ●…os quibus arcana s●…i pectoris crede●…ant , id ex 〈◊〉 sacere se ●…tebantur . Quia enim ne●… Christian●…s 〈◊〉 , ●…ec praeconium Christiani nominis extinguere possent ; se nec Imperio velle f●…ui . 〈◊〉 〈◊〉 . Tom. 2. De Dio●…lesiano & Maximiniano Herculeo . Ier. 2. 27. Ioh. 8. 9. 2. Chron. 36. 16 Ier. ●… . 13 , 14. Psal. 68. 18. 2. Cor. 10. 5. Psal. 119. 128. Act. 3. 2●… . Act. 9. 6. Esai . 1. 3. Ier. 8. 6 , 7. Esai . 42. 25. 2. Pet. 2. 16. Esai . 1. 2. Deut. 3●… 1. ●…er 2. 12. Ier. 6 19. Mic. 6. 2. Rom. 8. 21 , 22. Ier. 4. 22. 1. Ioh. 5. 20. 2. Cor. 3. 5. Arist. Eth. lib. 6. Act. 17. 22 , 23. Rom. 1. 21 , 25. Rom. 1. 18 , 28. 24. 26. 29. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. in pro. em . lib. de Spiritu Sancto . Scripturas 〈◊〉 〈◊〉 sua diversitate communes . Aug. Ep. 253. Evangelium pertrabunt ad sententiae suae praecipitium . Iustin martyr Epist. ad Zenam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophil ad Autol. lib. 1. Act. 11. 23. Esay 56. 3. Heb. 6. 18. 1. Pet. 5. 8. Luk. 4. 13. Iam. 4. 7. Bos lassus fortiùs figit pedem . Plus Romae negotyfuit cum semiru●…d Carthagine , quàm cum integra . Flor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. lib. 2. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. lib. 1. Eccles. 1. 8. Omnis peccator peccat in su●… aeterno . Greg. Gen. 8. 21. Amama Antibarb . biblic . l 2 p. 403. Hab. 2. 5 , 6. Esay 5. 14. Prov. 30. 15 , 16. 1. King. 18. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet 4. 4. Iude v. 13. Esay 57. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 19. Rom. 1. 27 , 29. Eccles. 1. 6 , 7. Ier. 9. 5. Esay 5●… . 10. Rom. 6. 21. Esay 55. 2. Ier. 2. 11 , 12. & 7. 8. Esay 30. 5 , 6. Hos. 8 ▪ 7. Hab. 2. 45. Inter vivacitatem & Libidinem . Aug contr . Iul. lib 4. cap. 14. Anima non senescit . Scal. de sub . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de Anim. l. 1 c. 4. Numb . 31. 16. Mic. 6. 5. Ioh. 3. 6. Iob 14. 4. Iam. 3. 11 , 12. Tertul. de Testimon . animae . c. 3. Nec mirum , nec iniustum quòd Radix proserat damnata damnatos . Aug. cont . Iul. lib. 3. cap. 12. Ex olea semine non fit nisi oleaster . Aug. de nupt . & concup . lib. 1. c. 19. Iam. ● . 15. Dan. 4. 27. Ezek. 18. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Remonstrant . in exam . censurae . cap. 7. ●…ol . 85. — non est lex aequior ulla — Quàm necis Artifices Arte perire sud . Poenalis vitiositas . Aug depersect . Iustit . c. 4. Rom. 5. 12. Gen. 5. 3. Florus . a Intensive Maius est peccatum actuale quam originale . Aquin. p. 3. q. 1. ●…rt . 4. c. A theologis nos●…ris minimum omnium peccatorum censetur . Andrad . Orthodox ▪ explic . lib. 3. Omnium peccatorum levissimum si ipsam per se criminis rationem intuearis . Idem in de●…ens ▪ ●…id . Trident. lib. 5. part . 1. b Lumbard . dist . lib. 2. dist . 33. Scot. Ibid. Bonavent . Ibid. q. 2. Durand . qu. 3. Aquin. part . 3. qu ▪ 1. art . 4. ad 2. Bellar. lib. 6. c. 4. c 〈◊〉 non renatis in peccatum imputatur potius quàm revera & propriè peccatum est Stapleton . de Iustis . lib. 3. cap. 3. Falsum est concupiscentiam quae in nobis manet esse peccatum originale . Becan ▪ Opuscul . de Authore peccat . c. 4. Bellarm. de Amiss . grat . & statupeccati . lib. 5. cap. 5. 7. 89. Greg. Val. to . 2. disp . 6 qu. 12. p. 1. §. 5. 6. Soto de natura & gratia , lib. 1. cap. 10. Durandus & privationem Iustitiae & concupiscentiam peccatum hoc esse negat , & quod sit Reatus seu dignitas contendit . lib. 2. distinct . 30. qu. 3. d Quamvis in decalogo prohibeatur , peccatum tamen non est . Staplet . de Iustif. lib. 3. c. 5. Omnem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse peccatum nonest verum . Bellar. de Stat ▪ peccati . lib. 5. c. 14. e Staplet . de Iustif. l. 1. c. 13. Greg. Val. to . 2. disp . 6 ▪ q. 12. p. 1. § 4. & qu. 13. p. 1. f Aug. opere poster . con . Iul. lib. 2. c. 16. g Epist. 106. h De Re●…iss . peccat . l. 1. cap. 8. 9. 13. De natura & gratia . c. 9. De peccat . Orig. c. 14. i Cont. Iul. lib. 3. c. 3. k De Remiss . peccat . lib. 3. cap. 2. l De peccat . merit . & Remiss . lib. 3. cap. 2. m Cont. Iul. lib. 3. cap. 5. n De peccat . Orig. cap. 33. de Nupt. & Conc. lib. 2. c. 25. o Cont. Iul. lib. 5. cap. 3. p Vid. Prosper . advers . collat . Aug. cont . Iul. lib. 2. cap. 1. Gerard. voss. Hist. Pelag. l. 2. part . 2. Latium de Pelag ▪ lib. 1. part . 4. cap. 1. 2. 3. 4. a Sociniani . vid. Iacob . ad Portum . cont . Christoph . Ostorod . cap. 27. Anabaptist●… in a Dialogue of Predestinat . Remenstrantes in nupera illa & sane pessima pro fidei su●… confessione apologia , delirijs Anabaptisticis & socinianis refertissima . cap. 3. & 7. Inter pontificios Pighius peccatum originale inh●…rens & connatum negavit : Imputativum tamen agnoscit & probat . b Iob 14. 4 Gen. 6. 5. & 8. 21. Ioh. 3. 6 Psal. 51. 5. Rom. 5. 12 , Ephes. 2. 3 Rom. 3. 23. Gal. 3. 2●… . 1. Cor. 15. 18. 19. 49. Vid. Gerard. Voss. Hist. Pelag. l. 2 part . 1. Thes. 2 & Bellar ▪ de stat●… peccati . l. 5. c. 4. c Qui negat omnes homines primorum hominum peccato nasci obnoxios , ipsa Christianae fidei subvertere firmamenta conatur . Aug. cont . Iulian. lib. 1. c. 2. d Uid . Uoss . Histor Pelag. lib. 2. part . 1. Thesi. 6. Aug. cont . Iul. l. 1 c 23. e Infantes Baptizari●… remissionem peccatorum secundum regulam universalis ecclesiae con●…itemur . C●…lestius Pelag. apud Aug. de peccat ▪ original . lib. 2. c. 5. f Artic. 9. g Contr. Iul. li. 1. a Anabaptists in their Dialogue of Predestination . Nec Scriptura , nec veracitas , nec sapientia , nec bonitas Divina , nec peccati natura , nec ratio iustitiae atque aequitatis permittunt , ut dicamus , Deum posteros Adami revera censuisse eiusdem cum Adamo peccatireos . Remonstr . Apol. seu Exam. Cens. ca. 7 sect . 4. fol. 84. b Cum Rem●…nstrantes Adamum morti aeteraae [ Sive ut supra dicunt Aeternae poenae damni ] obnoxium factum fuisse dicunt cum poster is omnibus , non volunt mortem istam eodem prorsus modo inflictam fuisse utrisque tum Adamo ●…tum posteris , sed volunt eam inflictam fuisse Adamo ut transgressori-In posteros vero ejus propagatam propter conditionem natur●… ejusdem quam ex Adamo peccatore trahunt . Ibid. cap 4. fol. 57. c Iidem in Confessi . seu declaratione sententiae circa articulos fidei . cap. 7. §. 4. Corvin . contr Molin ▪ cap. 10. ad §. 4. & expressius cap. 8. ad §. 1 , 2 , 3. Pigh . contr . d Respons . ad Epistolam Walachr . pag. 88. In Apolog. seu Exam. Censur . ca. 7. §. 4. fol. 85. poenae non peccati respectum habetista car●…tia , Corv. cont . Molin . cap. 8. pag. 122. e Corv. ibid. pag. 122. 126 , 127 , 128. Malum culpae non est quia nasci plane est involuntarium : Et si malum culpae non est , nec potest ●…sse malum poenae , &c. Apol. ca. 7. fol. 84. 8. David did not sinne in being conceiv'd and borne , ergo thereby he had no sinne . Anabaptists in their Dialogue . atque hoc erat Pelagi●…rum argumentum . Argui non debent quae vitari non possunt . Aug De natura & gra●… . cap. 12. Infans aliud nisi quod natus est esse non potest , adeoque nec reus est dum Hoc est quod nascitur . Aug. cont . Iul ▪ lib. 3. cap. 12. Our Divines unanimously withstand the doctrine of the Papists in this Point , that Concupiscence is naturall and not sinfull . Whitak . De peccat . orig . lib. 3. Field of the Ch. lib. 3. cap. 26. Bishop Whites desp . 24. f Lex prima cessabat primosoedere per inobedientiam primi hominis rupto , cessabat etiam obligatio ad obedientiam ed lege praescriptam . Lex aut ad obedientiam obligat , aut ad poenam ; cum itaque homo jaceret sub maledictione ad obedientiam ampl●…s non obligabatur , quia ab eo coli amplius Deus non vol●…bat . Corv. contra Molin . cap. 8. ad §. 8. pag. 122. Remonstrantes negant actus illos qui sequuntur privationem divinam esse formaliter peccata , non negant quidem mate●…aliter peccata dici posse , qua●…nus Actus sunt difformes voluntati divinae , at negant cosformaliter esse peccata quaescil . ad p●…nam valide obligent eos à quibus fiunt , &c. In Apolog. seu Exam Censur . cap. 7. fol. 86. ●… Ibid. fol. 83. b. Si Deus mortem temporalem comminatus fuisset Adamo , eiusque posteris , necesse fuisset Adamum eiusque posteros ex morte ista iterum resurgere , & postea in 〈◊〉 cruciatus praecipitari : De quo sane Scriptura ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem meminit . De ijs qui Evangelium & apertam vitae aeternae promissionem respuunt ac reijciu●…t ita loquitur Scriptura , de Adamo eiusque poster is nec volam habet nec vestigium . Deus non omnibus peccatis , id est , peccatoribus , adsignavit ●…ternam poenam sensus & damni . Ibid. cap. 7. 〈◊〉 . 90. h Uitium illud defectus est non peccatum . Corv. contr . Moli . ●… 8. ad §. 14. p. 128. i De Gratia Christ. c. 14. k Exam. Censur . c. 7. fol. 86 p. 8 & Pelag. apud Aug. De natura & gratia . cap. 12. l Exam. Censur . cap. 5. fol. 57. 8. m Ibid cap. 7. fol. 84. 8 & Pelag. apud Aug. cont . Iul. lib. 3. cap. 12. n Ibid. in Exam. o Exam. cap. 7. fol. 85. 86. p Ioh. 3 6. Rom. 6. 6 , 7 , 24. Gal. 5. 17. Col. 3. 5. Rom. 7. 23. q Poenalis vitiositas , de perfect . Iustit . cap. 4. Inobedientia , de Civit. Dei. lib. 14. cap. 15. Libido , contra Iulian li. 4. c. 14. Morbidus affectus , de Nupt. & Concupis . lib. 2. cap 31. Retract ▪ li. 1. ca. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Martyr . Ep. ad Zenam . r Articul . 9. s Magist. Sensent . lib. 2. distinct 30. Aquin. 1●… . qu. 82. art . 1. Driedo de Gratia & lib. Arbit . lib. 1. Tract . 3. part . 4. memb . 2. pag. 154 , 156. Greg. Arim. lib. 2. dist . 30. qu. 1. Bonavent . li. 2. Distinct. 30. par . 2. quest . 1. Andrad . Defens . Concil . Trident. lib. 5. & quamplures alij . t Psal 19. 7. Rom. 7. 14. u Math. 7. 18 Absit ut sit in aliquo vera virtus qui ipse Iustus non est . Aug. contr . Iul. l. 4. c. 3. x Deut. 6. 5. Luk. 10. 27. Lex etiam origines delictorum , id est , concupiscc●…tias & voluntates non minus qu●…mfacta conde●…nat . Tertul de pud●…cit . c. ●… . y Rom. 5. 6. a Ex prima bomi●…s mala voluntate contractu●… , factum est quodammodo Haereditarium . Aug. Retract . lib. 1 cap. 13. b Voluntas Adae reputatur nostra Aquin p. 3. q. 84. ar●… . 2. ad 3. & 12. q. 81. art . ●… . in corp . Andrad . Orthodox . explicat . lib. 3. Eodem modo omnium voluntates in illo conclusae censentur quo & naturae . c Vid. Aquin. ●…2 qu. 79 art . 1 in C. & q. 74 art . 3. C. & Aristot. Eth lib. 3. c. 5. d Arist. Ethic. lib. 1. cap. vlt. e De lib. Arbit . lib. 3 c. 22. Retract . l. 1. c. 13 de vera Relig. c. 14. f Non ex toto vult , non ergo ex toto imperat . Et iterum , non u●…tque plena imperat . Et ideo sunt duae voluntates , quia una earum t●…ta non est & hoc a●…est 〈◊〉 ▪ quod al●…eri dee●… Confess . lib. 8. c 8 9. g Si voluntas renatorum omni ex parte inimica esset concupiscenti●… , eam è suo regno omnem exterminaret . Whicak . cont . Staplet . de Iustif. lib. 3. cap. 3. Peccatum car●…s & vere peccatum . Fulg. de grat . Christ c. 15. Vid. Aug. de peccat . mer. & remiss . lib. 2. c. 4. de nupt . & concupis . lib. 2. cap. 24. contr . Iul. lib. 2. c. 3. 4. 5. & lib. 4 c. 2. lib. 5. c. 3. 7. lib. 6. c. 15. 19. Vide Staplet . de Iustis l. 2. c 14. 1. Ioh. 3. 4. Rom. 7 23. Gal. 5. 17. Rom. 6. 23. Ephes. 2. 3. Rom. 7. 13. Eccles. Gen. 1. 3●… . Rom 7 ▪ 15. Prov 7. 11-21 . Rom. 7 18-21 . Matth. 15. 19. Iam. 1. 14. Iam. 3. 15. 1. Ioh. 3. 8. Iam. 3. 6. Ioh. 8. 44. Aug. Tract . 49. in Iohan. Quando libido vincit , vincit & diabolus . Id. contr . Iul. lib. 5. cap. 7. 1. Pet. 2. 24 ▪ Gal 5 24. Rom. 6 5. 6. Act. 2. 38. Col. 2. 11 , 12. Aug d. peccat . merit & remiss . lib. 1. cap. 16. 17. 24. 26. 28 34 39. lib. 2. cap. 26. 27. 28. l. 3. c. 4. de nupt . & concupiscent . lib. 1. cap. 20. lib. 2. cap. 33. contr . Iul. Pelag. l. 3. cap. 2. 3. lib. 6. c. 16. & locis alijs infinitis . Fulgent de Incarnat . et gratia Christi . cap. 15. Prosper . contr . Coll. cap. 18. Voluntarium aliquid dicitur quid est d● voluntate . Ab aliquo autem dicitur esse aliquid dupliciter . Directe , quod scil . procedit ab aliquo in quantum est Agens , indirecte , ex 〈◊〉 ipso quod non agit sicut subr●…e ▪ 〈◊〉 navis dicitur esse a Gubernatore , in quantum 〈◊〉 〈◊〉 gubernando , &c. Aquin. 1. 2 ▪ qu. 6. ar . 3. Peccatum originale est voluntarium 〈◊〉 voluntate primi parentis — quod sufficit ad peccatum original , quia non est personae , s●d naturae peccatum . Al●aret . de Auxil . Grat. lib. 6. d. sp . 44. num . 15. * Pontificij ex hac parte sunt novatoribus modestiores , qui Adamum seipsum privasse docent & probant . Andrad . Orthodox . explicat . li. 3. & apud ipsum Ferrariens . in Tho. contr . gent. lib. 4. c. 32. a Fit in Homine Iustus ordo naturae , ut anima subdatur Deo , & Animae Caro. Aug. de Civ . Dei lib. 19. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . l. 6. & paedagog . lib. 1. c. 13. b Sicut caecitas cordis — & peccatum est quo in Deum non creditur , & poena peccati qua cor superbum dignâ animadversione punitur , & causa peccati , cum mali aliquid caeci ▪ cordis errore committitur , ita concupiscentia carnis , & peccatum est , quia inest illi inobedientia contra dominatum mentis , & poena peccati quia reddita est merit is inobedientis , & causa peccati , defectione consentientis , & contagione nascentis . Aug. cont . ful . lib. 5. cap. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. ad pop . Antioc . Hom. 2. Iam. 1. 13. ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad pop . Antioc . Hom. 4. * Rom 7. 20. 1. Chro. 21. 1. 2. Sam. 24. 10. Psal. 51. 7. Esay 48. 8. Iob 31. 1. Psal. 39. 1. Gen. 39. 10 , 12. Psal. 101. 3 , 4 , 7. Exo 34. 12-16 . Prov. 4. 23. Num. 15. 38. Deut. 11. 20. Prov. 6. 20 , 2●… . Lev. 14. 41-45 . Iosh 9. 21. Num. 31. 18. Iosh. 17. 13. I●… renascentibus 〈◊〉 , in pro●…cientibus minu●…tur , in resurgenti●…us ●…ollitur . Aug. con●…r . Iulian. lib. 6. cap. 16. Heb. 12. 1. Heb. 10. 36. Num. 13. 29 , 33. Quicquidinde minuitur ▪ hinc cres●…it . Hieron . ●…p . 21. Eph. 4. 14. Iam. 1. 14. 1. Tim. 3. 14. 1. Pet. 2. 15. ●…ude v. 11. Heb. 11. 25. Deut. 29. 19. Iudg. 4. 18-21 . Esay 57. 10. Ier. 44. 17. Hos. 2. 5. Mal. 1. 13. 3. 14. Esay 58. 3. Mic. 2. 7. Ioh. 11. 47-50 . Percrebuerat Oriente tote vetus & constans opini●… , esse in fatis , ut eo tempore Iudaed profecti rerum p●…tirentur . Sueton. in Uesp●…si . cap. 4. Pluribus persuasi●… ine●…at , a●…iquis sacerdo●…um literis contineri , eo ipso tempo●…sore vt v●…l sceretoriens , 〈◊〉 . Iud●… 〈◊〉 po●…irentur ; quae ●…mbages 〈◊〉 & Titum 〈◊〉 ▪ ●…acit . Histor ▪ liv 5. 〈◊〉 non dissimili crrore notaver●…t 〈◊〉 〈◊〉 . d. Bello Iud●…co . lib. 5. cap. 12. Numb . 31. 16. Mic. 6. 5. Iona. 4. 4. 8. Iudg 16 16. Rom. 13. 14. 1. Ioh. 2. 15 , 16. ●…am . 4 4. Ro●… . 6. 19. Ephe. 4. 20 , 21. Heb. 3. 13. 2. Thes. 2. 10 , 11 Psal. 1. 1. Tacit. Gal. 1. 16. Act. 16. 19. Deut. 12. 30. Prov. 5. 8. Ioh. 10. 4 , 5. Gal. 1. 8. 1. King. 13. 18. 24. Heb. 11. 25. Rom. 8. 2. 2. Cor. 12. 7 , 8. Deut. 22. 25-27 Rom. 7 ▪ 20. Iam. 5. 16. 1. Ioh. 2. 15. Iam. 4 ▪ 3 , 4. Prov. 30. 8 , 9. Hos. 13. 6 , 7. Num. 22. 22. Num. 31. 8. 1. Cor. 9. 27. Gal. 3. 10. Heb. 12. 20. Deut. 5. 25. Exod. 34. 30. Act. 15. 10. Gal. 5. 3. Volui & seci : Non pen●…riâ , sed fastidio iustitiae . Nec eâre volebam frui quam furto appetebam , sed ipso furto , & peccato . Non erant formâ necsapore illecebrosa . Nequissimi adolescentes ▪ Confrictione sociorum animorum accendebam prurisū cupiditatis 〈◊〉 . Nocteintempestiva . Ingentia onera . Non ad nostras epulas , sed proiscienda porcis , solâ nos iniquitate epulari . Risus erat quasi titillat●… corde quod fallebamus eos qui haec à nobis fieri non putabant . Ex lud●… & 〈◊〉 nocend●… 〈◊〉 . Esai . 55. 2. Ier. 2. 11 , 13. Hos. 8. 7. Esai 30. 5. Rom. 6. 11. Aug. demenda . ad Consenti●… . Quamvis viden●… 〈◊〉 cor●… & r●…tio vi●… 〈◊〉 servit , nullo 〈◊〉 — 〈◊〉 virtu●…es quas si●… videtur — Nisi ad Deum 〈◊〉 , etiam ipsae 〈◊〉 su●…t potius quam virtutes . lib. 19. cap. 25. Non 〈◊〉 qui 〈◊〉 pauperi 〈◊〉 Deosae●… , 〈◊〉 sunt vitia virt●… thu●… ; 〈◊〉 est 〈◊〉 〈◊〉 operib . To. 4. c. 7. 2. Cor. 8. 5. Phil. 4 18. t Eadem opera hominum , sicut causas habuerint bonas vel malas , nunc sunt bona , nunc mala , que non sunt per se ipsa peccata , &c. Aug. contr mendacium ad Consent . li. 2. c. 7. Mic. 6. 6 , 7 , 8. See Dr. Vsshers Answer . cap. 11. pag 466-472 . Mr Boltons Directions . pag. 149-154 . Down●… . Wa●…s . part . ●… . li. 1. ca. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . lib. 4. Vid. Aug. De natura & grat ▪ cap. 57. & 69. De Gratia Christ. contr : Pelag . & 〈◊〉 . l. 1. ●… . 13. & 26. cont . 2. epist. 〈◊〉 . lib. 3. cap. 5. Aug. de morib . Man●…ch . lib. 2. ca. 13. & ep . 120. Revel . 1. 6. Matth. 23 19. Vid. Aug. epi. 48. & cont . Iulian. Pelag. lib. 4. ca. 3. De Nupt. & Conc. lib. 1. ca. 3. Retract . li. 1. c. 3. 1. King. 21. 19. 2. King. 10. 3●… . Ezek. ●…9 . 18 , 19 , 20. Esai . 58. 3. Mal. 3. 14 , 15. Iob 21. 14 , 15. Ezek. 3●… . 20. Matth. 6. 2. 5. Illud constat inter omnes veraciter pios neminem sine vera pietate , id est , veri Dei vero cultu , veram posse habere virtutem : nec eam veram esse quando gloriae servit humanae : eos tum qui Cives non sunt civitatis aeternae — Vtiliores esse terrenae civitati , quando habent virtutem vel ipsam , quàm si nec ipsam , &c. Aug. De Civ . Dei. li. 5. cap. 19. Ioh. 5. 7. Act. 8. 22 , 23. 2. King 10. 30. Hos. 1. 4. ●…ona 4. 1 , 5. Ier. 17. 16. 28. 6. Amos 5. 21 , 22. 1. Tim. 1. 13. Phil. 3. 6 , 7 , 8. Gal. 5. 17. 1. Cor. 2. 6. Mal. 1. 6. Act. 14. 17. Psal. 36. 9. Act. 17. 25. 28. Lam. 3. 21. 1. Cor. 6. 20. Heb. 2. 12. Eph. 5. 32. Gen. 18. 25. Heb. 12. 2●… . Esal . 33. 14. Luk. 14. 31. Revel 2. ●…1 . 2. Pet. 3. 〈◊〉 Rom. ●… . 2. 2. Cor. ●… . ●… . le●… . 31 33. 31. ●…0 . Eph. 4. 30. Revel . 11. 10. Rom. 3 19. Deut. 5. 25. 2. Cor. 3. 7. 2. Thes. 2. 8. Esai . 11. 4. Hos. 6. 5. Esai . 33. 14. Heb. 2. 15. 10. 27 Gen. 3. 10. Rom. 8. 15. 2. Tim. 1. 7. Matth. 8. 29. Lam. 3. 40 , 43. Mic. 7. 9. Psal. 51. 4. Ezra . 9. 13 , 15. Dan. 9 7 , 8. 1. Cor. 11. 32. Amos 4. 12. Esa. 16. 8. Ephe. 2. 3. Ioh. 3. 36. Gal. 3. 13. Rom. 8. 20. Gen. 3●… 7. Ier. 12. 4. Illodie mori cepernn●… quo Mortis Legem qua i●… seniu●… veterascerent ceperunt . Aug. Eph. 2. 17 , 19 4. 18. Deut. 28. 65. Rom. 1. 24. 26. Hos. 4 3. Matth. 13. 13 , 14 2. Thess. 2. 11. Peccatum quod i●…ultum videtur habet poenam p●…dissequam , ut nemo de ad●…isso nisi amaritudine doleat , aut caecitate non doleat . Aug. Iob. 12. 20. Esay 29. 13. 14. Revel . 2. 5. Ezek. 3 26. Amos 5. 13. Math. 13. 12. 13. Rom. 11. 8. Act. 14. 16. Act. 17. 30. Rom. 1. 28. Act. 4. 27 , 28. Gen. 50. 20. Deut. 2. 30. 1. Sam. 2. 15. 1. King 12. 25. Esai . 19. 14. Deus inclinat voluntates quecunque voluerit , ●…ve ad bona pro misericordia , sive ad mala pro meritis , Iudicio utique suo , aliquando aperto , aliquando occulio , semper Iusto . Cont. Iul. lib. 5. cap. 3. Non per patientiam tantum , sed per potentiam . Ioh. 13. 2. Luk. 22. 6. Math. 26. 25. Ioh. 13. 27. 28. 1. King. 22. 22. 2. Thes. 2. 11. 12. 2. Cor. 4. 4. 1. Cor. 1. 30. 1. Pet. 1. 18. Esai 35. 10. Ioh. 3. 36. 1. Cor. 1. 18. Eph. 4. 30. Rom. 8 23. Col. 3. 3 , 4. 1. Ioh. 3 2. Rom. 1. 18. * . a Aliud est non habere peccatū , aliud nō obedire desiderijs ●…ius : Aliud est , Implerequod praec●…ptum est , non concupis●…es , aliud est per quendam abstinentiae ●…natum salte●… id agere quod item scriptum est , post concupiscentias tuas non eas , &c : Aug ▪ de natura & gra . cap. 62. Non sic manet peccatum ut eius non sit ●…acta remissio , sed manet in vet ●…state carnis tanquam superatum & peremptum , si non illicitis consensionibus , quodammmodo reviv●…scat . Id. depec . mer. & Remiss . l. 2. c. 28. b Mortale corpus dicens totū hominem significat . Ambrose in loc . Gen. 6. 5 , 6. Gen. 8. ●…1 . a Carthusian . Cornel. à lapide . Pighius . Greg. de val . To. 2. Disp 6. qu. 12. punct . 1. sect . 6. b Tarnou . Exerc. biblic . Ios. 17. 18. ●… Numb . 14. 17. 18. 19. Hos. 11. 9. Mal. 3. 6. Heb. 12. 1. An●…os 2. 13. 1. Ioh. 5. 6. Gal. 5. 24. 1. Ioh. 3. 9. Rom. 6. 7. 7. 1 , 4. Gal. 5. 1. Eph. 2. 1. Heb. 9. 14. Phil. 3. 10. 1. Ioh 1. 7. Heb. 6. 6. Rom. 6. 9 , 10. Rom. 7. 4. 2. Cor. 5. 15. Tertul. de pudicit . cap. 17. Non dicit ne Tyrannidem exerceat , sed ne regnet . Illud enim est illius proprium , hoc vero nostrae mentis . Theodoret. Rom. 7. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 〈◊〉 . 7. 14. ●…5 . 1. King 21. 10. Adam ve●…didit 〈◊〉 , ac per hoc omne sem●… subjectum est peccato . Ambros. in Rom. 7. Rom. 8. 20. Ven●…ndatus in 〈◊〉 transgressione Aug ▪ con . 2. Ep. Pel. l. 1. c. 10. Ios. 9. 23. Ios. 17. 13. Luk. 1●… . 22. Rom. 6. 6. Col 3. 5. Matth. 16. 18. Esai . 28. 15. 1. Cor 6. 20. 1. Pet 1. 18 , 19. Ioh. 17. 6. Ioh. 14. 30. 〈◊〉 〈◊〉 ti 〈◊〉 ●…at qui 〈◊〉 nigat . Luc. Revel . 2. 17. Esai . 56 5. Gal. 4. 19. Eph. 3. 15. Eph. 1. 14. 4. 30. Rom. 8. 16. 1. Ioh. 3. 24. 1. Ioh. 4. 13. 1. Ioh 5. 8. 1. Ioh. 3. 8. Mal. 3. 2 , 3. Mal. 4. 2. 2. Cor. 2. 14. Ephes. 2. 17. 1. Pet. 3. 19. Tit. 2. 14. 1. Cor. 1. 30. 1. Ioh. 5. 10. Esai . 54. 1. Rom. 7. 4●… . Ephes. 5. 27. Heb. 6. 6. Luk. 2. 32. Ioh. 1. 9. Numb . 24. 17. Mal. 4. 2. Non sumus certi Testimonium illud non esse à Diabolo . Cornel. a Lapide in Rom. 8. 16. Ioh. 14. 26. Ephes. 3. 16. Heb. 13. 9. Luk. 11. 21. Rom. 7. 23. Ezek. 36. 26 , 27 Col. 3 5. 12. Rom. 6. 13. Psal 119 24. Eph. 6. ●3 . Rom. 7. 23. Ier. 31. 33. Ioh. ●6 . ●1 . 2. Cor. 5. 17. Eph. 2. 3. 1. Pet. 4. 3. Ioh 1. 13. Rom. 7. 5. 1. Thess. 4. 5. Rom 1. 26 , 27. Gal 5. 24. Iona. 4. 9. 2. Chro. 16. 10. 2. Tim. 3. 3 , 4 , 5. Heb. 11. 25. 2. Pet. 2. 15. Ephe. 2. 2. Iam. 1. 14. Deut. 4. 19. Deut. 13. 5. Luk. 11. 22. 2. Cor. 10. 4 , 5. 1. Ioh. 2. 16. a Rom. 6. 6. Eph. 4. 22. Col. 5. 9. b 1. Cor. 3. 3. Ioh. 1. 13. 1. Pet. 4. 2. c Rom. 6. 2. d 2. Cor. 5. 15. e Gal. 5. 24. f Col. 3. 5. g Tit. 2. 12. h Math. 16. 24. i Heb. 12. 1. k Math. 5. 29. 30 l Act. 14. 16. m Iam. 1. 14. n Eph. 5. 28 , 29. o Rom. 7. 4 , 9. Rom. 1. 29. 2. Pet. 2. 14. Hos. 9 ▪ 7. Zeph. 1. 12. Psal. 66. 18. Hos. 4. 8. Mic. ●… . 1. Ezek. 33. 31. Rom. 6. 19 , 20. Esai . 5. 18. Dan. 4. 27. Act. 26. 18. Col. 1. 13. Rom. 6. 14. 1. Cor. 15. 56. 1. Ioh. 3. 9. 1. Pet. 4. 18. Admodum piè & ●…re suo ●…octissimè controversi 〈◊〉 hanc exp●…divit sua●… memoriae 〈◊〉 〈◊〉 Abbot Epis●…us 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 diatrib . cap. 21. Heb. 4. 12. 13. Prov. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…ist . Polit. li. 5. cap. 8. Qui modi●…a spernit , paulatim decidit . Aug Consess l. 9. ca. 8. a Apud Persas persona regis sub specie ma●…estatis ●…culitur . Iust. lib. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…st . de mundo . 1. Sam. 28. Arist. 〈◊〉 . lib. 1. cap. 8. 1. Tim. 1. 13. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. 〈◊〉 〈◊〉 . 〈◊〉 ▪ 〈◊〉 . 5 〈◊〉 . 〈◊〉 . 〈◊〉 . ●…5 . Ro●… ▪ 7 1●… . Rom. 1●… . 14. ●…am 4 3. Psal 51 5. Rom. 7. 23. 2. Cor. 12. 8. Ier. 10. 25. Psal. 10. 4. Hos. 4. 1. Matth. 25. 42. Mal 3. 18. Eccles. 9. 2. Mark. 10. ●…0 . 2. King. 8. 13. 2. King. 10 16 ●…ing 21. 27. Ma●…k . 6. 20. Ioh. 5. 35. 2. Pet. 2. 20. Gen. 20. 6. 2. Co●… . 12. 7. 10. Math. 10. 21. Habent nonnulla munera fi●… 〈◊〉 , sed non perveniuat ad regnum promis●…um . Aug. De Civ . Dei. lib. 16. ●… p. 34. Psal. 119. 140. a Psal. 119. 128. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Alex. strom lib 4. b In he●… major 〈◊〉 〈◊〉 , quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ od●…rum 〈◊〉 〈◊〉 〈◊〉 , ●…tem pro Dei 〈◊〉 〈◊〉 〈◊〉 . 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. li. 1. Ut perfectae fidei & obsequelae est obedientiam diligere & id quod quis agit affectu charitatis implere , & necessita●…em agendi amantis voluntate praecurrere : ita & magnae innocentiae est iniquitates non modo non agere , sed od●…sse , quia interdum non [ legendum nos ] ab his metus & terro●… aver . tit . Hilar. in Psal. 119. mem . b Quis coram Deo innocens invenitur qui vult ●…ieri quod vetatur , sisubtrahas q●…od timetur ? quantum in 〈◊〉 ●…allet non●…sse 〈◊〉 peccata prohibentem atque punieutem . Qui. ge●…nas me●…it , non peccare 〈◊〉 sed ar dere ; ille autem peccare ●…tuit , qui peccat●…m ipsu●… sic ut g●…bennas odit . August . Epist. 144. Mallet si fieri posset nun esse quod ●…eat , ut liberè 〈◊〉 , quod occuliè deside●…at . Id. de ●…at . & grat . c. 57 non fit in corde quod fier●… videtur in op●…re , qu●…ndo mallet homo non fa●…ere , si posset impune . Id. cont . 2. ep●… . Pel●…g . l. 2. c. 9. & lib. 1. ●… . 9. & li. ●… ▪ cap. 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle●…n . Alex. d Tanta est vis voluptatum ut ignorantiam pro●…elet in occasi●…em , &c. Tert. D●… spe●…tac . ca. 1. Malunt nes●…ire , quia 〈◊〉 oderunt . A●…ol . ca. 1. 〈◊〉 intelligere sensum Domini , &c De fugain persecat . cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin Martyr . Quaest & Resp. qu. 140. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle. Alex. strom . li. 4. e Hos 7. 16. f Hos. 8. 2 , 3. 1. Cor. 15. Psal. 50. 16. 17. A. Gellius . noct . Attic. lib. 18. cap. 3. Psal. 88. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioseph de B●…llo Iudaico . lib. 2. ca. 5 ▪ Christi nomen indu●…re , & non ●…er ●…hristi via ▪ pergere , quid aliud est qudm praevaricatio divini nomints ? Cyp. de zelo & livore . 〈◊〉 in quibus 〈◊〉 obsequuntur . Salvian . lib. 3. Rom. 2. 14. 2. Co●… . 7 1. 2. Chro. 22. 23. Hag. 2. 11. 14. Hos 9 4. Amos 5. 21 , 22. Ier 6 20. Vestra dicit quae secundum libid●…nem suam , non secundum religionem Dei celebrando , sua iam non dei●…cerant . Tert. cont . Mar●… . lib. ●… . cap 22. Vitium est infideliter misereri . Ang. Heb. 9. 14. lam . 2 17. 2. King 9. 6 , 7. 2. Cor. 9. 17. Phil. 1. 15. 1. Sam. 19. 2. 20. 37. 42. Amos 7. 10. 13. Psal. 78. 34. 37. Eccles. 12. 13. Hos. 3. 5. P●…l 130 4. 2 King. 〈◊〉 33 , 34. Scelera dissident . Senec. 2. Cor. 7. 1. Cumfaciunt haec humines sine fide , non peccata coercentur , sed alys peccatis al●… peccata vincun ▪ tur . Aug. de Nupl . & Cunc . lib. 1. cap. 3. Act. 23. 6 ▪ 7. Act. 4. 27. Luk. 23. 12. Esai . 9. ●…1 . a Caeteras cupid●…ates h●…ius u●…ius ing●…nti cup●…e presserunt . Aug. De Civ . l 5. c. 12. v●… . plu . b Calores caloribus onerando deprimimus , & sanguinis fluxum defasâ ●…nsuper v●…uld 〈◊〉 . Tertu ▪ & Aug. de n●…t . & grat . c●…p . 28. c Math. ●…7 . 46. Ioh 7. 3. Quirites . Rom. 2. ●…5 ▪ Ier. 8. 6. Gal. 5. 17. 2. Pet. 1. 4. Hos. 7. 14. 1. Sam. 13. 12. Praeterita , In●…antia f●…tura part obl●…vione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 〈◊〉 pe●… 〈◊〉 ser 〈◊〉 — 〈◊〉 q●…dqua 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 . 〈◊〉 . His●… . l. ●… 3. Arist. Rhetoric . lib. 2. cap. 4. Rom. 7. 23. ●… . Cor. 12. 8. Psal. 19. 12. Ios. 6. 19. 21. Deut. 7. 2. Exod. 24. 12. 1. Sam. 15. Vid. Arist. de Meteor . l. 4. c. 7. Gal. 5. 17. 1. Ioh 3. 9 , 10. Discamus ex h●…c p●…rte sanctam superb●…am , ●…ctamus nos esse 〈◊〉 m●…liores . H●…erom ▪ Ep. Psal 4. 3. Gr●…g . Tho●…s . de Rep●…b . lib. ●… 1. * G●…henna de coelo . Salvian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys●…in Rom. 1. Ho●… . 4. Phil ▪ 3. 8. Rom ●… . ●…4 . Iam. 3. 8. 1. Cor. 15. 65. Iam. 1. 21. 2 Pet. 2. 20 ▪ Mal. 1 ▪ 10. Phil. 4. 18. Heb. 13. 16. Prov. 15. 8. Eph. 1. 6. Mal. 3. 3 , 4. Esai . 64 ▪ 6. Revel . 22. 11. Hos. 4 13. Ezek. 24. 13. Aquin ▪ 1. 2. qu. ●…6 . artic . 1. Adeo non sol●… anima transigit v●…tam , ut nec cog●…atus , licet solos , licet no●… ad effectum per 〈◊〉 deductos , 〈◊〉 a 〈◊〉 . — ●…ine opere , & sine effect●… , cog●…atus , 〈◊〉 Aclus . T●…t ●…e 〈◊〉 . carn●…s cap. 14. Ier. 44. 17. Gal 2. 14. Ezek. 16. 52. 54 2 Sam. 12. 14. 1. King. 13. 18. Ier 9. 14. Psal. 101. 3. Heb. 12. 15. Zach. 5. 4. Ier. 12. 4. Rom 8. 20 , 21. 2. Pet. 3. 10 , 11. Ezek. 16. 6. Esai . 1. 15. 18. Ezek. 16. 14. Aug. De peccat . merit . & Remis . lib. 2. cap. 5. Ezek. 11. 19 , 20. Esai . 26. 12. Heb 12. 1. Phil. 1. 6. Phil. 2. 13. Ideo jubet quae non po●…sumus , ut nove●…imus quid ab illo petere debeamus . Ipsa enim est sides quae 〈◊〉 im petrat quod l x impera●… Aug. de Gra. & lib. 〈◊〉 . c. ●…5 . Ezek. 18. 30. Nos non faci●… ut 〈◊〉 ●…aciat quae pro●…sit ; sed ill●… 〈◊〉 ut nos 〈◊〉 〈◊〉 praecepit . Aug. 2. Thess. 1. 8. Rom. 1. 5. 16. 23. 2. Thess. 3. 3●… . 2. The. 3. 11. 12. Promittendo se fecit debitorem . Aug. 2. Tim. 4. 8. 1. Cor. 10. 13. Heb. 10. 23. 1. Ioh. 1. 9. Deut 7. 7 , 8. 2. Sam. 7. 18. 21. Mic. 7. 20. Deut. 7. 12. Luk. ●… . 72 , 73. 1 Io●… ▪ 4. 19. 〈◊〉 . 3. 5. Psal. 19. 9. Illa 〈◊〉 Tim●… viru●… neveniat ; illa T●…men virum ne discedat . Illa , timeone damne●… ; illa , Timeone descrat Aug in ●…p . Iohan. Heb. 6. 19. Heb. 10. 35 , 36. Rom. 4. 18. Heb. 11. 10. Tit. 2. 11 , 12 , 13. 1. Ioh. 3 3. 1. Ioh. 4. 〈◊〉 . 1. Pet. 1. 3. 1. Pet. 1. 8. Phil 3. 13 20. Rom. 4. 19. 21. Heb. 11. 11. Act. 15. 19. Prov 7 18. Luk. 1●… . 19. Ier. 44. 17. Hos. 2. 5. 2. King. 5. 26. Esai . 57. 10. Rom. 6. 21. Act. 13. 34. Gal. 3. 15. 16. Heb. 6. 17. 18. Psal. 110. 4. 1. Ioh 5 4. 2 Pet 1. 4. ●… . Cor. 15. 48 , 49 2. Cor. 1 20. Gal 3. 16. Caput & corpus unus est Christus . Aug. Ephes. 2. 21. Ioh 15. 2. 2. Pet. 1. 4. Prov. 30. 5. Psal 12. 6. 19 89. 119 140. Ioh. 17. 17. Ioh 15. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isis. 〈◊〉 . 1. Ioh 3 9. Ezra 9 13. 14. * Quid nos pro Domino 〈◊〉 bono facere convenit , cum ille pro mal●…s servis tanta fecerit . Salvian . li. 4. Ier. 33. 8. Ezek. 36. 25. Ezek 37. 23. Hos 14. 4. Psal 4 4. Rom. 1. 4. Rom. 6. 4. Eph. 1. 19 20. Col. 2. 12. 2. Cor. 12. 9. Mi●… . 7. 18. 19. Esa●… . 43. 25. Ezek. 37. 3. 2. Chro. 20. 12. ●… . Cor 6. 18. 19. 20. 1. Cor. 3. 16 , 17. 1. Pet 1. 14. 17. 1. Pet. 2 ▪ 9. 11. Ephes. 2. 12 , 19. 1. Ioh. 2. 16. Tit. 2. 14. Psa. 119. 89-91 . 2. Sam. 23. 5. Esai . 11. 1. Psal. 89. 35 ▪ 36. 1. King 8. 37. 4●… 2 Chr. 20. 8. 〈◊〉 . Ios ▪ 1. 5. 6. Heb. 13. 5. Luk 22. ●…2 . Ioh. 7. 15. Rom. 15. 4. Iam. 5. 10 , 11. 2. Cor. 〈◊〉 ▪ Heb. 7. 25. Ioh. 5. 21. Ioh 10. 36. Ioh. 6. 27. Col. 2. 3. Heb 2. 17. Heb. 2. 11. Heb. 4. 15. Heb. 12. 3. Heb. 3. 6. Esai . 63. 9. Eph. 1. 23. Psal. 84. 11. Esai . ●…5 . 5. 1. Th●… . 4. 7. Ie●… . 31. 33 ▪ 1. Thess. 5. 23. Ie●… . 32. 40. Hos. 11. 3. Hos. 14. 4. Ezek. 34. 16. Iob 19. 25. 27. Psa. 56. 13. Hab. 3. 3. 16. 17. Heb. 11. 19. 2. Tim. 4. 17. 18. Rom. 5. 4. Deut. 1. 29. 31. Deut. 3. 21. 1. Sam. 17. 35 ▪ 37 2. Cor. 1. 9 , 10. Esai . 51. 9 , 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ad pop . A●… . Homil. Deut 8. 12. 14. Ho●… . 13. 5 , 6. 1. Ioh 5. 14. Iam. 1. 6. 2. Sam. 7. 27. 28. 29 2. Chro. 20. 8. 12. Dan. 9. 2 , 3 Nehem. 1. 8. 11. Psal. 132. 10. 11. Psal 89. 19. 49. Ezek. 36. 37. Ier. 29. 10. 13. Esai . 43. 25. 26. 2. Pet. 1. 4 ▪ 8. 2. Pet. 3. 18. 2 Cor. 1. 20. Phil. 3. 14. 1. Cor. 15. 58. Revel . 3. 10. 11. Heb. 10. 23. Rom. 13. 11. 2. Ioh. ver . 8. Col. 2. 14. 1. Cor. 1 23. Rom. 9 32. Act. 15. 1 5. Gal. 2. 3. 4. Deut. 4. 8. Psal. 147. 19. 20 Hos. 8. 12. Rom. 5. 13. 〈◊〉 . Ezek. 18. 32. Mic 7. 18. * Massilienses in Epist. Prospe●… ad Aug. & in Epist. Petri Diaco●…ad 〈◊〉 . cap. 7. Aug. 〈◊〉 ●…eccat , Merit . & Re●…s . li●… 1. cap. 28. D●… Nupt. & Concupiscent . l●…b . 2 cap. 27. Contra Iulian. Pelag. lib. 4. c. 8. & lib. 6. c●…p . 24. De praed●…tinat . Sancto●…um ad Prosper . & Hilar . lib. 1. cap. 8. De Corrept . & Grat. cap. 14. Epist. 107. ad Vi●…alem . Euchi●…id . cap. 9●… . & cap. 103. Prosper de vocat . Gent lib. 1. cap. 3 4 , 5. lib. 2. cap. 1. 10. Idem E●…ist , ad R●…ffin . & ad Capitul . Gallor . ●…p . 8. Fulgent . de Incarnat . & G●…t . Christ●… , cap. 29. ●…0 ▪ 31. ●…thor Hypo●… . l. 6. c. ●… . a 2. Th●…s . 1. 10. Heb. 6. 17. 18. Psal. 110. 4. Deut. 5. 5. Heb. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 3. Heb. 7. Col. 2. * Si lex jubens assit & spiritus Iuvans desit , per ipsam prohibitionem deside . ●…io peccati crescente , atque vincente , etiam reatus praevaricationis accedit . Aug. de Civ . dei . lib 21. cap. 16. & 83. Qu●…st . cap. 66. Ioh 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . li. 7. Rom. 3 19. Gal. 3. 10. 2. Cor. 3. Hos. 2. 6 , 7. Rom 8. 15. Act. 2. 37. * Aug. de grat . Chri. lib. 1. cap. 8. Contr. 2. Epist ▪ Pelag l 4 c. 5 de perfect Instit. c. 5. 19. de Nat. & Grat. c. 11. 16. 22. Ep. 144. 157 , 200. * Fides efficit quod lex imperat . Aug. lib. 83. quest . c. 66. Literâ ju●…etur , spiritu donatur . ●…d . Epist. 200. Non san●…ta per legem infir ita●… sed convicta . Epist. 157 Ioh. 16. 8. Hag 2. 7. Mark. 16. 16. 2. Chron. 34. 27. Heb. 2. 2 , 3. 2. Cor 2 16. Ioh. 3 36 Heb. 10. 28 , 29. 2. ●…hes . 1. 8. Exod. 20. 19. Psal. 119. 70. Luke 1. 53 ▪ Matth. 11. 28. Hos. 14. 3. Gen. 32. Esay . 50 ▪ 10. Mul●…um terret scriptura factura securum . Aug. Epist. Ier. 44. 10. Ier. 13 17. Neh. 9. 16. 17. 2. Cron. 30 8. Mic 6. 8. Iam ▪ 1. 21. Act. 9. 6. Notes for div A10659-e65360 Col. 2. 3. a 1. Cor. 1. 30. b Eph. 3 8. c Math. 12. 35. d Ioh. 1. 14. e Zach. 13. 1. f Mal. 4. 2. g Col. 1. 19. h Ioh. 3. 34. i Ioh. 1. 16. 2. Cor. 3. 18. k Gal. 4. 19. l Rom 1. 29. m ●…sai . 9. 6. Ioh. 14. 27. 1. Cor. 5. 7. Exod. 12. 23. 30. Phil. 1. 21. Gal. 2. 20. a Rom. 1. 17. 2. Cor. 3. 6 , 7 , 9. Rom. 5. 17 , 21. b Ioh. 3. 18. c Gen. 3. 17. d Heb. 7. 22. e Col. 2. 14. Esai . 53. 4. f Gal. 3. 13. 2. Cor. 5. 21. g 1. P●… . 2. 24. h Gal. 4. 4. i Math. 3. 15. a Rom. 8. 1. b Esai . 43 25. Act. 3 19. c Ier 31. 34. Heb 8 12. d Mic. 7. 19. e Esai . 44 22. f Psal ▪ 32. 1. g Dan. 9. 24. h Esai . 53. 6. i 1. Ioh 2. 2. k 1. Cor. 1. 30. 2 Cor. 5. 21. l Rom. 13. 14. m Eph. 1. 23. n 1. Cor 15. 56. o Rom. 6. 14. p Rom. 3. 27. q Ier. 23. 6. r Rom 10. 4. Rom. 3. 20. 21. Phil. 3. 9. Eph. 2. 8 , 9 , 10. Gal. 3. 10. Psal. 143. 2. a Math 5. 48. b Luk. 1. 72 , 75. c Tit. 2 11 , 12. 2. Cor 8. 12. Mal. 3. 17. Hos. 11. 3. Hos. 14. 4. Gal. 3. 13. Esai . 53 5. 1. Thes. 1. 10. Poena emendatoria non inters●…ctoria . Aug. To. 1. de lib. Arb. lib. 3. cap. 25. a Rom. 7. 9. b Rom. 8. 15. c 2. Tim. 1. 7. d 2. Cor. 1. 22. Eph. 1. 13. 14. Eph. 4. 30. 1. Cor. 2. 10. 12. e Rom. 3 19. Mat. 22 12. f Rom. 1. 20. 2. 1. g Eph. 2. 18. Heb. 10. 19. h Zach 12. 10. Rom. 8 26. i 2. Cor. 7. 11. Iudg. 13. 23. a 2. Tim. 1 7. Heb. 10. 27. b Rom. 5. 1. Ioh. 16. 33. Rom. 14. 17. c Prov. 28. 1. Rom. 8. 33. Psal. 56. 11. d 1. Pet. 1. 8. Rom. 15. 13. e Eph. 1. 14. f Ioh. 1. 12. g Col. 2. 6. h Eph. 2. 10. i Rom. 5. 6. 10. k Ephes. 2. 1. l Eph. 3. 16. Phil. 4. 13. m Hos. 2. 14. Psal. 110. 3. 1. Ioh. 4. 19. n Ioh. 5. 25. 26. Ioh. 14. 19. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aris●… . De Respirat . cap. 8. p Ibid. Arist. q Iam. 1. 21. 1. Ioh. 3 9. r Ier. 32. 40. s Ier. 31. 33. t Heb. 9. 14. u Eph. 4. 23. x Rom 7. 22. y ●…al . 4. 19. Eph. 3. 17. z Matt. 3. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. De Histor. Animal . lib. 8. cap. 1. b 1. Pet 2. 2. Gen. 1. 11. Mal. 4. 16. Esai . 2. 3. Ier. 3. 3. 17. 1. Ioh. 2 ▪ 20. Phil. 3. 21. 1. Ioh. 3. 2. a Dan. ●… 25. b Esai . 55. 4. c Math. 2. 6. d Heb. 2 10. e Heb. 1 3. f 1. Pet 2. 25. 1 Pet 5. 4. g Heb. 6. 20. h Exod. 13 21. i Luk. 2 32. k Ioh. 1. 9. l Aug. de mend●…c . ad Consen . lib. 2. cap. 9. m Aug. De nat . & grat . cap. 35. Cavendae tempestates & flenda naufragia . Ad hoc peccata illorum bominum scripta sunt ut Apostolica illa sententia ubique tremenda sit , Qui videtur stare , videat ne cadat . Aug. de Doctr. Christ. li. 3. c. 23. David Amicus Dei , & Salomon amabilis eius victi sunt , ut & ruinae nobis ad cautionē & poenitudinis ad salutem exempla praeberent . Hier. To. 1. Epist 9. n Matt 11. 29. o Ioh 13. 15. p Phil. 2. 5. q 1. Pet. 1. 15. r Heb. 12. 1 , 2. s Col. 1. 24. Una passi●… Domini & servorum . De Du●…l . Martyr . apud Cyprian . t 2. Cor 8. 9. Luk. 9. 58. Luk. 8. 3. Mark. 10. 21. Rom 13. 9. Gal. 6. 10. Rom. 12 9. Eph. 5. 26. Col. 1. 22. Tit. 2. 14. a Math. 11. 30. Iam. 1. 25. 1. Ioh. 5. 3. Ut non sit terribile sed suave mandatum . Aug. Contr. Pelag. & Celest. lib. 1. c. 13. Ut innotescat quod latebat , & suave fiat quod non delectabat ▪ gratiae Dei est quae hominum adjuvat voluntates . Aug. de peccat . merit . & remiss . lib. 2. cap. 17. b Math. 22. 13. c Hos. 11. 4. d Ad imaginem Christi futuri . non tantum Dei opuserat sed pignus . Tertul. de Resur . Christi . cap. 6. e Rom. 5. 14. 1. Cor. 1●… . 45. f 1. Cor. 15. 49 g Rom. 8. 29. h 2. Cor. 3. 18. i 2. Cor. 4 ▪ 6. k 1. Pet. 4. 14. l 1. Tim. 6 ▪ 16. m Act. 17. 27. n 1. Tim. 1. 17. o Rom. 3. 23. p Heb. 10. 20. q 1. Tim. 3. 16. r Ioh. 14. 9. s Eph. 2. 18. t Col. 1. 15. Ioh. 1. 1●… . Primum & optimum in unoquoque genere est Regula caeterorum . Heb. 4. 15. Heb. 2. 11. Exod. 30. 29. 1. Ioh. 2. 20. a 2. Tim. 3. 16 , 17. b Act. 10. 20 , 27. c 1. Cor. 1. 21 , 22. 1. Cor. 2. 2. d 〈◊〉 . 31. 33. e Gal. 4. 19. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. 2. Cor. 3. 18. 1. Cor 6. 17. Eph. 4. 4. Ioh. 17. 4. Mic. 6. 7 , 8. Col 2. 23. Col. 2. 18. Ioh 4. 34. Heb. 6. 6. Esai . 9. 6. 2. Cor 5. 21. Ioh 16. 7. Phil. 2. 4. 5. vers . 17. 2. Cor. 12. 15. 2. Cor. 12. 19. Col. 1. 24. Phil. 1. 12. 13. 2. Tim. 2. 10. Eph. 4. 16. Math. 16. 24. Hos. 10. 11. 1. Cor. ●… . 9. Phil 2. 8 ▪ Ioh. 4 34. Heb. 1. 9. Heb. 10. 5. 7. Luk. 2 40. ●…2 . Heb. 5. 8. Uid . Cameron . de Eccles pag. 152. Gal. 5. 25. a 1. Ioh. 2 6. b Math. 28. 20. c Revel . 1 13. d Gal 3. 1. e 1. Ioh. 1. 2 , 3. f Ioh. 20. 30. 31. g Act. 14. 16. Rom. 1. 26. Psal. 81. 12. Magna Dei ira est 〈◊〉 〈◊〉 non irasca●…ur De●…s . Hieron epist 33. a●… Cas●…at . Ira est Dei non intellig●…re delicta , ne sequatur poeni●…ntia . Cyprian . Epist. 3. Percussi sunt animi ●…citate ut nec intelligant delicta nec plangant . Indignantis Dei maior est haec ira . Idem de lapsis . h Heb. 8. 5. i Hos 10 6. 5. Ier. 48. 13. k Hos. 8. 14. Nox ex Arbitrio Deo serviendū , sed ex imperio . vid. Tertul. de Ieiun . cap. 13. vid. Chrysost. in Ro●… . Homil. 2. Aug. de Civi . Dei lib. 1. c. 26. & lib. 5. cap. 18. l Hooker lib. 2. sect . 6. m Exod 32. 6. Cathedram in coelis habet , qui Corda docet . Luk. 22. 54 , 55 , 56. Rom. 3. 11. Rom. 13. 11. Math. 16. 24. Iam. 4. 4. 5. 1. Ioh. 2. 16 , 17. Iam. 4 7. a Eph. 2. 6. b 〈◊〉 〈◊〉 . 2. c 〈◊〉 3 21 d ●… . Th●… . 4. 17. e ●… . 2●… . 17 f Luk. 22. 30. 〈◊〉 〈◊〉 1. 2. P●…t 1. 1●… . g Math. 19. 14. 〈◊〉 . 2. 5. Reve. 5. 10. h Heb. 6. 18. i Rom. 8. 23. Nunc aliquid propigno●… accip●…us ut ipsam plen●…tudinem desiderare no●…erimus . Aug. Epist 6 k Num. 13. 23. l Eph. 1. 14. Ioh. 16. 13 , 14 , 15. m Math. 6. 21. n Math. 24. 28. o Phil. 3 20. p Rom. 13. 11. q 1. Ioh. 3. 3. r Phil. 3. 13 , 14. s Math. 11. 12. t Heb. 4. 9 , 11. u Heb. 10. 20 , 23 x 2. Cor. 5. 9. y 2. Cor. 5. 1 , 2. Rom. 8. 23. z 2. Tim. 4. 8. a Revel . 6. 10. b Revel . 1. 6. c 1. Ioh. 3. 1. Ioh. 17. 4 , 5. 2. Tim. 4. 7 , 8. Ioh. 15. 8. Col. 3. 3. Psal. 36. 9. a 1. Tim. 3. 6. b 1. Pet. 3. 4. c Prov. 14. 10. d 1. Cor. 2. 14. c 2. Pet. 1. 9. f 1 Cor. 2. 10. Psal. 97. 11. 1. Ioh. 3. 2. Eph 4. 24. Eph. 3. 19. Psal. 17. 15. Eph. 4 30. a Prov. 29. 27. b Esai . 8. 14 , 18. Zach. 3. 8. Psal. 71. 7. Revel . 2. 17. Luk. 21. 28. Psal. 119. 18 , 19 Esai . 53. 1. Act. 16. 14. a Ioh. 10. 10. b Ioh. 7. 37. c Ezek. 47. 3. 4. 5. d Tit. 3. 6. e Eph. 1. 7. 2. 7. 3. 8. Col 1. 27. Heb. 11. 26. f Math. 12. 35. g Esai . 12 3. Ioh 7. 38. h Act. 1. 5. i 2. Cor 6. 12. k Esai 11 9. a 1. Pet. 1. 23. b Heb. 7. ●…5 . c Ioh. 16. 33. d 1. Ioh. 5. 4. 5. e Gen. 31. 5. f Rom. 16. 20. g Iudg. 1. 1. 2. h Psal. 130. 4. i 2. Cor. 5. 15. k 1. Ioh. 2. 1. l Rom. 8. 33. m Rom. 7. 17. n Heb. 12. 1. o Rom. 8. 35 37. Gal. 6. 14. p 1. Cor. 15. 55. q Rom. 7. 23. r Ioh 17. 17. s Mal. 4. 2. t Tit. 2. 14. u Gal 5 17. Heb 8. 13. Ioh. 16. 21. a Ma●…k . 9 23. b Hos. 14. 4. c 1. Cor 15. 56. d Rom ▪ 6. 14. Plane dicimus decessisse Legem quoa●… oner a non quoad justiti●…m . T●…rtul . de pudicit . cap ▪ 6. e Ad castigationem non ad damnationem . Ibid. cap. 19. f Evacuatur pec●…atum , non ut non sit , s●…d ut non ●…bsit A●…g . de peccat . Mer. & R●…miss . lib. 1. cap. 39. * Non filios Di abol●… faciunt quaecumque peccata — filios autem Diaboli infid●…lit as facit , quod peccatum proprium vocatur . Aug. contr . dua●… Epist. Pe lag . lib. 3. cap. 3. a Heb. 11. 13. b Eph. 3. 13. c Gal , 2. 20. d Math. 7. 25. 1. Pet. 2. 4 , 5. f 1. Ioh. 5. 18. g Eph. 6. 16. h 1. Ioh 5. 4. i Act 15. 9. k Rom. 8. 2. l 1. Pet. 1. 5. * Prima gratia quae data est primo Adam est illa quâ fit ut Homo habeat Iustitiam sivelit ; se●…unda , quae potentior est in secundo Adam , 〈◊〉 potest , quâ etiam fit ut velit , & tantum velit , tantoque ardore diligat , ut carnis v●…luntatem , contraria concupiscentem , voluntate spiritus vincat , &c. vid. Aug. de Corrept ▪ & Grat. cap. 11. 12. * Heb. 3. 1. Rom. 8. 28. a Vid. Aug. de Corrept . & grat . cap. 9. 12. Contra Iulian. lib. 5 cap. 4. De praedest . Sanct. cap. 16. 17. & Epist. 106. b Subventum est infirmitati voluntatis Humanae , ut Diviná gratiá Inde●… & in superabiliter ageretur , &c. — 〈◊〉 〈◊〉 permisit 〈◊〉 〈◊〉 vel let , ins●… mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. de Corrept . & Grat. cap. 12. c Non lege atque dectrinâ-insonante forins●…cus , sed interna atque occulta , mirabili ac ineffabili potestate operatur Deus in cordi●…us hominum , non sol●…m veras Revelationes sed etiam bonas voluntates . Aug. de Grat. Christ. lib. 1. cap. 24 ▪ Occul●…ssima & efficacissima potestate . Contr. 2. epist. Pelag. l. 1. c. 20. d Hab●…t dens Humanorum cordium quò placet inclinandorum Omnipotentissimam potestatem . de Cor. & Gr. ●… . cap. 14. e Non ut nolentes credant , sed ut volentes ex nolentibus fiant . Contr. 2. cpist . Pelag ▪ l. 1. cap. 19. Agit omnipotens in cordibus hominum etiam motu●… voluntatis , &c. De Grat. & lib. arb . cap. 21. certum est nos velle cum vo●… , sed ille facit ut velimus : Ibid. cap. 16. f Vid. Prosper . Contr. Collator . cap. 1. Alvar●…z . de Auxil . lib. 1. d●…sp . 5 Rob. Abbot ▪ de Grat. in praefat . g Rom. 8. 29 , 30. h Verba praeteri●… 〈◊〉 posuit 〈◊〉 etiam 〈◊〉 , tanq●…am jam 〈◊〉 Deus , quae jam ut ●…ierent ex aet●…rnitate d●…sposuit &c. August . de Corrept . & grat . cap 9. i Eph. 2. 9. 1. Ioh. 4. 10. Aug. de Civ . De●… . lib. 14 cap. 1 Retract l. ●… . c. 23. contr . lultan lib. 5. cap. 4. & lib. 6. cap. 19. de praedest . Sanct. cap. 10. 15. k Rom. 4. 5. l Rom , 5. 8 , 10. m Col. 1. 21. n Vid. Aug. de Civ . de . lib. 21. c. 12 Enchirid. ca. 45. Tertul. co●…tr . ●…udaeos . cap. 2. o Exod. 34. 7. p Sive cum impium p●…e justificat Iustus — sive cum Iustum justè glorificat pius — Eadem est operatio gratiae , quae meritum hominis bonum & initiat ad justitiam , & consummat ad gloriam : primò inchoans in homine voluntatem bonam ; deinde eandem voluntatem adjuvans inchoatam ; ut eadem voluntas & divino dono bona sit ; & divino adjutorio malam superare concupiscent●…am possit : ac sic inpraesentivitâ , gratiae adjutorio , infirmitati non cedat ; i●…●…uturá autem , gratiae beneficio , infirmitatem non habeat , &c. Fulgent . ad Monimum . lib. 1. q Ier. 3●… . 40. q Ier. 32. 40. Esai . 54. 9 , 10. * Deus ficit ut nos fa●…iamus quae praecepit : nos non facimus ut ille faciat quae promisit . Aug. a 1. p●…t . 15. b Col. 2. 12. c 1. Cor. 2. 5. d Ioh. 6. 45. Quisquis non venit profecto nec didicit . Aug. de Grat. Christi lib. 1. cap. 14. e Mal. 3. 6. f Eph. 1. 13 , 14. Eph. 4. 30. g 2. Cor. 1. ●…1 . h 1. Cor. 15. 20. Heb. 11. 1. Ioh. 6. 54. Luk. 6. 22 , 32. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrisost. Homil. 9. in Rom. a Eph. 3. 17. b 1. Cor. 10. 17. 1 Cor. 12. 13. 1. Cor. 6. 17. c Eph. 5. 23. d 1. Cor. 12. 25. e Eph. 1. 23. f Eph. 4. 16. Rom. 6. 6 , 7 , 8. Gal. 6. 14. 1. Ioh. 1. 7. Aug. Confes. lib. 3. cap. 13. Rom. 6 9 , 10 , 11 , 14. a 1. Cor. 15 45 , 49. Rom 5. 15 , 21. b Rom. 6. 4. ●…ph . 2. 1 , 5. Phil. 3. 10 , 14. 〈◊〉 . 12 , 13. Col. 3. 1. 2 , 3 , 4 , 5 c P●…r hunc mediatorem D̄eus ostendit eos , quos ejus sanguine redemit , facere se ex mal●…s 〈◊〉 ceps in 〈◊〉 bonos — est quippe in nobis per hanc Dei gratiam in bono recipiendo , & pereveranter ten●…ndo , non solum posse quod volumus , sed etiam velle quod possumus , quod nonfuit in primo homine . Quid erit autem liberius libero arbitrio quando non poterit servire peccato , &c. Aug. de Corrept . & Grāt . cap 11. 12. d Col. 1. 15. Heb. 1. 2 , 5 , 6. e Act. 13. 33. f Col. 1. 18. Revel 1. 5. g Rom. 8. 17. Gal. 3. 29. h Heb. 12. 23. i Iam. 1. 18. k Exod 4 12. Ier. 2. 3 , 14. Ier. 31. 9. l Act. 13. 46. m Ioh. 8. 35. n Ioh. 14. 2. o 1. Tim. 3. 15. Dr. White against Fish. p. 53 s Col. 2. 13 ▪ ●…4 . p Ioh. 16. 33. q Heb. 4. 15. Math. 4. 11. r Col. 2. 15. Luk. 11. 22. 1. Cor. 15. 26. t Heb. 2. 18. a Dr. Reynolds confer ▪ with Hart. cap. 7. Divis 8. D●… . Abbot in Thomson . diatrib cap. 18. Falla est ( inquit Maldonatus Iesu●…ta ) opinio eorum qui putant Petrum fidem negando perdidisse ▪ in loc . b Quod dicit Petro , — Toti eccles . dictum putandum est . ●…esuitaibid . c Rogavit ut haberet in side li●… , fortissimā , 〈◊〉 perseverantissimā voluntarē Aug. de 〈◊〉 ▪ & grat cap. 8. d ●…rij reatus . Salvian . 〈◊〉 nae 〈◊〉 . 〈◊〉 . e Ioh. 6. 39. f Hos. 11. 7 , 11. g Psal. 56. 13. h Hos. 14. 4. i Fecisti nos ad te , & inquietum est cor nostrum donec requiescat in ●…e . Aug. Confess . lib. 1. cap. 1. Cum Beati esse omnes homines volunt , si verè volunt , profectò esse immortales volunt , aliter enim beati esse non possunt . Aug. de Trin. l. 13. cap 8. Cujus jam non difficulter occurrit Vtroque conjuncto effici beatitudinem , quam recto proposito intellectualis natura desiderat : Hoc est , ut b●…no incommutabili , quod Deus est , sine ulla molestia perfr●…atur , & in cose in aeternum esse mansurum , nec ulla dubitatione cunct●…tur , ne●…utto errore fallatur . Aug. de Civ . Dei lib. 11. cap. 13. Esai . 41. 10 , 14. a Iudg. 14. 6 , 19. 15. 14. b Iudg. 16. 20. c Psal. 2. 11. d Phil. 2. 12. e Rom 6. 1. f Sr. Edwin Sands relation . g Psal. 119. 17. h Rom. 2 4 , 5. i Ioh. 5. 26 , 27. Math. 28. 18. k Ioh. 6. 27. l Ioh. 1. 18. m Ioh. 11. 42. n Rom. 8. 32. Ioh. 1. 12. a Nostra & ipsius conjuncti●… , nec miscet personas , nec unit substantias ; sed affectus 〈◊〉 , & confederat voluntates , Cypr. de coena Domini . Vid. Aq●…in . p●…rt . 3. q. 8. art . ●… 〈◊〉 . disi . 3. qu. 13. de gra●…ia capitis . Heb. 1. 3. Esai . 28. 16. Esai . 30. 12 , 13. Ioh. 15. 1 , 5. Exck. 15. 3. Ian●… . ●… . 26. a Lumbar . dist . c. 4 distinct . 27. Ubi non est ut●…iusque consessus , non potest esse matrimonium . Instit. Iur. Can. lib. 2. Tit. 11. nup●…ias igitur Aquin. supplem . 3. partis qu. 45. art . 1. Fran. a victor . Relect. 7. part . 1. * Verba praesentem consensum exprimentia sant necessaria . Iustit . Iur. Can. lib. 2. T it 11. §. Licet autem per solum Lumbard . lib. 4. distinct . 28. Francisc. a victoria . Relect. 7. part . ●… . Punct . 2. a Act. 13. 46. Act 22. 21. b Quorum unum corpus est , unas debet esse & animus . Vrban . ●…n Decret . part . 2. caus . 31. Lumbard . Dist. 29. c Psa. 78. 34 , 37. d 2. King. 17. 25. 26. c Qui errat nen sentit , Ergo nec consentit . Decret . part . 2. Cau. 29 qu. 1. Error circa ca 〈◊〉 sunt de ess●…ntiá contractus vit●…at cont●…ctum . Fran●… victoria ▪ Relect 7 part . 1. panct . 2. Decret . part 2. Caus. 34 q. 1. 2. g Quod perpetuitati repugnat , matrimonium tollit . Aquin . supplem . 3 part . qu. 47. art 3. In matrimonio est quasi quaedam servitus perpetua . Ibid. art 6. h Dr. Reynolds confer . with Hart c. 1. divis . 2 i Occulta communicatione & inspi ▪ atione gratiae spiritalis quisquis haeret Domino unus spiritus est . Aug. de peccat . Mer. & Remiss . lib. 1. cap. 10. 1. Ioh 3. 24. 4. 13. k Rom. 5. 18. Non est mulieris semen ratione quadam plebeiá & vulgari , sed conceptus è spiritu sancto . Itaque non est si●… n●…tus ut esset omnium hominum caput , se●… eorum tautu●… quos ex uni●…erso hu●…ano genere corrupto Deus voluit regenera re per spiritum sanctum , &c. Cameron ●…e 〈◊〉 . pag. 88. l Non est s●…lvatus cruce ●…hristi qui non est crucifixus in Christo. Non est crucificus in Christo , qui non est membrum corporis Christi . Prosper . Resp. ad C●…pitul . G●…illorum . cap. 9. Christo propriè ecclesia unitur quatenus Crucifixus est , & excitatus à mortu●…s , ne●…pe ut in Christi morte ecclesi●… sit veluti satisfaciens Deo , & expians pe●…tata non in s●… , sed in capite . In resurrectione autem ecclesia sit veluti defuncta satisfactione , &c. 〈◊〉 de ecclesia pa●… . 106. Adeo arcto v●…nculo Christus & ecclesia conjunct●… s●…nt ut Christus sit veluti peccator in ecclesia , ecclesia veluti defuncta paeuâ peccatian Christo. Ibid. pag. 127. a Solus pro nobis suscepit si●…e malis meritis paenam , ut nos per illum sine bonis meritis consequeremur gratiam . Aug. contr . 2. epistolas pelag . lib. 4. c. 4. Hugo de sacram l. 2 part . 1. c. 12. b Illa in corpore Christi vulnera non erant Christi vulnera sed Latronis . Ambr. serm . de latrone . c 1. Cor. 1. 2. d Ioh. 15. 4. e Revel . 1. 6. f ●… . Per. 2. 9. g Rom. 8. 37. h Col 2. 15. i Rom. 5. 3. k Ioh. 20. 17. l Psal. 24 , 6. m Esai . 49. 3. o 1 Cor. 12. 12. p Aug. de Civ . Des. lib. 17. c. 18. 〈◊〉 ●… de unitate Eccles●…e cap. 4. Totus Christus caput & corpus est , homines sancti & fideles fiunt cum homine Christo 〈◊〉 〈◊〉 . depeccat Mer & 〈◊〉 . lib. 1. 〈◊〉 . 3●… . Ita & Christus . Non dixit , 〈◊〉 & Christi , sed ita & Christus , ostendens Christum rectè appellari etiam universum , hoc est caput cum corpore suo quod est Ecclesia . Id. To 4. lib. 83. qu. 69. q 1. Ioh. 3. 1. r Cant. 1. 2. s Psal. 2. 12. t Rom. 8. 32. u Phil. 4. 13. x Revel . 3. 17. y Ioh. 15 ▪ 5. z Rev. 22. 17. a ●… . Cor. 5. 10. b 1. Ioh. 3. 24. c Nes delicata est Dei spiritus . Te●…t . Eph. 2. 7. Eph. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . lib. 2. Habet ●…ides oculos su●…s quibus quodammodo videt verum esse quod nondum videt . Aug. Ep. 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . lib. 2. Anticipatio & praecomprehensio Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom lib. 2. Rom. 6. 6. 8. Eph. 2. 6. * Gal. 5. 6. * Gal. 6. 15. * 2. Cor. 5. 17. Tantum habet quantum vult , qui nihil vult nisi quod habet . Sen. Ioh. 3. 18. 36. Votat Constantiam & penitissimam rei adhaesionem . Camer . Esai 54. 7 , 8. Ioh. 16. 8. Heb. 10 39. Act. 7. 39. Heb. 3. 19. Act. 4. 12. Heb. 10. 14. Heb. 9. 13. 14. Heb. 2. 3. Ioh. 15. 5. Heb. 12. 1. 2. 1. Ioh 5. 4. Eph. 6. 16. 1. Pet. 5. 9. Act. 15. 9. Mic. 7. 1●… . a Iam 1. 6. 7. b Heb. 4. 2. c 1. Cor. 15. 58. d Heb. 10. 36. 38. e Heb. 11. 33. 36. f Esay 50. 10. Ionah 2. 4. g Heb. 10. 38. h Rom. 9. 37. 38. i 2. Thes. 3. 2. 1. Cor. 6. 9. 10 Iam. 5. 3. 1. Tim. 6. 19. Matth. 6 32. a Rom. 5. 3. 4. b Iam. 1. 2. 3. c Rom. 8. 37. 38. 1 Cor. 15 55. d Esai . 27. 8. 9. e 1. Pet. 1. 6. f 1. Pet. 1. 7. g 1. Pet. 4. 13. h Deut. 8. 16. Heb. 12. 11. i Heb. 12. 32 , 33. k 1. Pet. 1. 12. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor . de Cur. gr●…c . affect . ●…erm . 1. m ●…rede & Manducasti . Aug. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 . Alex. Strom. l. 5. o Lam. 3. 26 , 31. p Psal. 37. 5. Rom. 5. 1. 1. Pet. 1. 8. Heb. 13. 5 , 6. 2. Pet. 1. 10. Rom. 10. 8. 2. Cor. 4. 13. Heb. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Mar●… . Qu. Orthodox . 98. a Eph. 5. 25 Rom. 5. 5. 8. 1. Ioh. 4. 16. Cant. 5. 10. 16. b 1. Ioh. ●… . 19. 5. 1. d Rom. 7. 4. Math. 0 37. L●…k . 14. 26. c Eph 6. 24. c Deut. 13 6. 9. Deut 30. 20. 2. Cor. 5. 6. Rom. 15-13 . Iam. 2. 10. Gal. 1. 16. 2. Chron. 30. 19 2. King. 7. 3. 4. Iohn . 3. 16. 1. Iohn . 4. 10. a Ephes. 5. 25. b Rom. 9. 11. c 1. Iohn . 4. 19. Hos. 14. 4. d Rom. 11. 5. 6. e 1. Tim. 1. 9. f Rom. 3. 14. 4. 5. 5. 10. g Eph. 2. 8. 9. h 1. Ioh. 1. 7. i Heb. 7. 25. k Rom. 8. 31. 32. l Mal. 2. 15. m Rom. 15. 4. n 1. Tim. 1. 16. o Math. 11. 28. p Rev. 22. 17. q Rom. 3. 25. Act. 1●… . 47. ●…sal . 2 6. r Esai . 8. 14. s Esai . 18. 3. t Mark. 16. 15. 2. Cor. ●… . 20. u Ier. 31. 34. x Ier. 33. 21. y Ier. 32. 4. ●… 33. 20. z Ier. 31. 33. 32. 39. Ex●…k . 11. 19. 20. 36. 26. 27. a Heb. 7. 22. 8. 6. b Ioh. 17. 2. c Ephe. 1. 4. d Ioh. 10. 18. Ioh. 14. 14. e Ioh. 17. 6. f Col. 2. 12. 1. Cor. 2. 5. g Gratias ago tibi clementissime Domine quia quod quaer is â me prius ipse donasti . Cyprian . h Esai . 54. 9. 13. i Eph. 4. 20. Qui Credunt pradicatore forinsecus insonante , intus à patre audiunt atque discunt : qui autem non credunt foris audiunt , intus ●…on audiunt . Aug. de praedest . Sanct. cap. 8. k Ioh. 3 33. l 1. Ioh. 3. 10. e Ioh. 10. 18. f 1. Ioh. 3. 24. Aquin. 2. 2●… . 〈◊〉 . art . 8. Greg. val . Tom. 3. Disp. 1. 〈◊〉 . 4 punct 8. 〈◊〉 . 2. 〈◊〉 ▪ q. 1 art . 4. Aug de doctrin . Chr●…st . lib. 1. 〈◊〉 proaem . Ioh. 5. 31. Eph. 1. 23. 1. Ioh. 2. 27. Ioh. 10. 4. 1. Per. 2. 9. 1. Cor. 2. 12. 1. Ioh. 4. 13. 1. Ioh. 3. 24. Rom. 10. 14 , 15. Ioh. 6. 68 , 69. Iob 19. 25. Eph. 4. 13. 3. 17 , 18. Gal. 2. 20. Esay 53. 11. Hag. 2. 7. Rom. 10. 10. Eph. 3. 17. Act. 8. 37. a Rom. 10. 14. 2. Cor. 4. 13. b 1. Cor. 14. 24. Ioh. 16. 8. c Rom. 10. 14. Heb. 13. 5. 1. Cron. 17. 25. d Rom. 4. 21. e 1. Ioh. 2. 3. 2. Tim. 1. 12. f Rom. 1. 17. 2. Pet. 3. 18. g Eph. 4. 20. Phil. 4. 11. h Rom. 1. 4. Rom. 8. 11. 1. Pet. 3 18. EPhe. 1 ▪ 19. C●… . 12. 1. Tim. 3. 16. Ioh. 11. 44. Ioh. 20. 6 , 7. Revel . 1. 18. a Act. 13. 34. b 1. Cor. 15. 17. c Rom. 4. 16. d Eph 4. 30. Rom 8. ●…3 . e Rom. 4 25. f Rom. 14. 9. g Act. 3. 15. h 1. Pet. 1. 3. Rom. ●… . 11. Rom. 6. 4. i Ioh. 6. 39 , 40. 1. Cor. 1●… . ●…2 , 23 Revel . 1. 5. k Heb. 5. 9. Heb. 4. 9 , 10. 1. Thes. 4. 16 , 17 l Mat. 27. 52. 53. m Act. 17. 31. Luk. 20. ●…6 . Luk. 14. 14. a Psal. 49. 17. b 1. Thes. 4. 16 , 18. Matth. 25. 46. c Ioh. 15. 2. Mal. 3. 3. Tit. 2. 14. Psal. 110 3. d Heb. 12. 14. Revel . 22. 15. e Habak . 1. 13. f Matth. 5. 8. 2. Tim. 2. 21. g 2. Tim. 3. 13. Revel . 22. 11. h Heb. 3. 12 , 13. i Heb. 10. 39. k Rom. 2. 5. Iam. 5. 3. Deut. 32. 34. 35. Esai . 30. 33. l Ezek. 37. 11. Lam. 3. 6. m Psal. Hos. 6. 2. 3. Mic. 7. 8. Zach. 3. 2. n Iob. 19. 25. 27. o Ioh. 2. 2. 7. p Psal. 138. 7. q Esai . 38. 17. r Rom. 8. 33 , 34. Heb. 7. 14 , 25. s Col. 3. 1. t Ioh. 18. 36. u Eph. 4. 8. x Ioh. 17. 24. y 2 Cor. 5. 4. z Ibib. ver . 8. * Phil. 1. 23. 1 Mercatura est quaedam amittere vt maiora lu creris . Tertul. a Rom. 6. 6. Col. 2. 12. b Heb. 9. 14. Col. 3. 5. Gal. 5. 24. Ioh. 16. 11. Luk. 11. 21. 1. Ioh. 3. ●… . Eph. 5. 25 , 26. Heb. 9. 22. 23. 1. Pet. 2. 24. 2. Cor. 5. 21. Rom. 8. 3. Ioh. 7. 21. 2 Sam. 11. 2. 3. 1. Ioh. 2. 15. 16. Numb . 21. 9. Rom. 5. 8. Heb. 9. ●…6 . Heb. 6. 20. Luk. 24. 26. 1. Pe●… . 1. 11. Math. 11. 21 , 24 Heb. 10 , 28. 29. 1. Pet. 1. 2. 3. Esai . 63. 9. Col. 1. 24. Heb. 10. 14. Heb. 4. 15. Iam. 1. 3. 1. Pet. 1. 7. 1. Pet. 4. 14. 1. Pet. 2. 21 , 23. Act ▪ 9. 4. 1. Pet. 4. 14 , 16. Math. 5. 11. Ioh. 15. 18 , 19. Gen. 3. 15. 2. Tim. 1. 8. 2. Tim. 3 12. 1. Pet. 4 4. Esai . 8. 18. Zach. 3. 8. Math. 20. 23. a Iam 1. 2. 12. b 1. Ioh. ●… . 2. Heb 12. 2. 3. c Ueios habitante Camillo , Illic Roma fuit . d ●…hil 4. 12. e 〈◊〉 . 6. 13. f Luc. 22 32. 
A45200	----	Contemplations upon the remarkable passages in the life of the holy Jesus by Joseph Hall. Hall, Joseph, 1574-1656. 1679 Approx. 1083 KB of XML-encoded text transcribed from 258 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A45200 Wing H376 ESTC R30722 11415135 ocm 11415135 47750 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45200) Transcribed from: (Early English Books Online ; image set 47750) Images scanned from microfilm: (Early English books, 1641-1700 ; 1463:8) Contemplations upon the remarkable passages in the life of the holy Jesus by Joseph Hall. Hall, Joseph, 1574-1656. [2], 510 p. Printed by E. Flesher and are to be sold by Jacob Tonson ..., London : 1679. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Biography -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2006-04 SPi Global Keyed and coded from ProQuest page images 2006-05 Judith Siefring Sampled and proofread 2006-05 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Contemplations UPON THE REMARKABLE PASSAGES IN THE LIFE OF THE HOLY JESUS . By JOSEPH HALL , late Lord Bishop of EXCESTER . LONDON , Printed by E. Flesher , and are to be sold by Jacob Tonson , at the Judge's Head in Chancery Lane , near Fleet-street . 1679. THE CONTENTS . THE Angel and Zachary . Pag. 1 The Annunciation of CHRIST . Pag. 11 The Birth of CHRIST . Pag. 19 The Sages and the Star. Pag. 25 The Purification . Pag. 32 Herod and the Infants . Pag. 38 CHRIST among the Doctours . Pag. 46 CHRIST's Baptism . Pag. 54 CHRIST Tempted . Pag. 61 Simon called . Pag. 76 The Marriage in Cana. Pag. 82 The good Centurion . Pag. 89 The Widow's Son raised . Pag. 97 The Ruler's Son cured . Pag. 102 The Dumb Devil ejected . Pag. 107 Matthew called . Pag. 117 CHRIST among the Gergesens ; or , Legion , and the Gadarene Herd . Pag. 123 The faithfull Canaanite . Pag. 145 The Deaf and Dumb man cured . Pag. 158 Zacchaeus . Pag. 165 John Baptist beheaded . Pag. 184 The five Loaves and two Fishes . Pag. 202 The Walk upon the Waters . Pag. 216 The Bloudy issue healed . Pag. 231 Jairus and his Daughter . Pag. 243 The Motion of the two fiery Disciples repelled . Pag. 248 The Ten Lepers . Pag. 256 The Pool of Bethesda . Pag. 267 The Transfiguration of CHRIST . Pag. 280 , 291 The Prosecution of the Transfiguration . Pag. 305 The Woman taken in Adultery . Pag. 309 The Thankfull Penitent . Pag. 321 Martha and Mary . Pag. 336 The Beggar that was born blind , cured . Pag. 344 The stubborn Devil ejected . Pag. 353 The Widow's Mites . Pag. 361 The Ambition of the two Sons of Zebedee . Pag. 364 The Tribute-money pay'd . Pag. 373 Lazarus Dead . Pag. 377 Lazarus Raised . Pag. 388 CHRIST's Procession to the Temple . Pag. 403 The Fig-tree cursed . Pag. 413 CHRIST Betrayed . Pag. 417 The Agony . Pag. 426 Peter and Malchus : or , CHRIST Apprehended . Pag. 432 CHRIST before Caiaphas . Pag. 438 CHRIST before Pilate . Pag. 444 The Crucifixion . Pag. 457 The Resurrection . Pag. 476 The Ascension . Pag. 500 Contemplations Upon the NEW TESTAMENT . I. The Angel and Zacharie . WHen things are at worst , then God begins a Change. The state of the Jewish Church was extremely corrupted immediately before the news of the Gospell ; yet , as bad as it was , not onely the Priesthood , but the Courses of attendence continued , even from David's time till Christ's . It is a desperately-depraved condition of a Church , where no good Orders are left . Judaea passed many Troubles , many Alterations , yet this orderly Combination endured about eleven hundred years . A settled Good will not easily be defeated , but in the change of persons will remain unchanged ; and if it be forced to give way , leaves memorable footsteps behind it . If David foresaw the perpetuation of this holy Ordinance , how much did he rejoyce in the knowledge of it ? Who would not be glad to doe good , on condition that it may so long out-live him ? The successive Turns of the Legall ministration held on in a Line never interrupted . Even in a forlorn and miserable Church there may be a personall Succession . How little were the Jews better for this , when they had lost the Urim and Thummim , Sincerity of Doctrine and Manners ? This stayed with them even whilst they and their Sons crucified Christ . What is more ordinary , then wicked Sons of holy Parents ? It is the Succession of Truth and Holiness that makes or institutes a Church , whatever becomes of the Persons . Never times were so barren , as not to yield some good : The greatest Dearth affords some few good Ears to the Gleaners . Christ would not have come into the World , but he would have some faithfull to entertain him : He , that had the disposing of all Times and Men , would cast some Holy ones into his own Times : There had been no equality , that all should either over-run , or follow him , and none attend him . Zachary and Elizabeth are just , both of Aaron's Bloud , and John Baptist of theirs . Whence should an holy Seed spring , if not of the Loins of Levi ? It is not in the power of Parents to traduce Holiness to their Children : It is the blessing of God that feoffs them in the Vertues of their Parents , as they feoffe them in their Sins . There is no certainty , but there is likelihood , of an holy Generation , when the Parents are such . Elizabeth was just as well as Zachary , that the Fore-runner of a Saviour might be holy on both sides . If the Stock and the Graffe be not both good , there is much danger of the Fruit. It is an happy Match , when the Husband and the Wife are one , not onely in themselves , but in God ; not more in flesh , then in the spirit . Grace makes no difference of Sexes : rather the weaker carries away the more honour , because it hath had less helps . It is easie to observe , that the New Testament affordeth more store of good Women then the Old. Elizabeth led the ring of this mercy , whose Barrenness ended in a miraculous Fruit both of her body and of her time . This religious pair made no less progress in Vertue then in Age ; and yet their Vertue could not make their best Age fruitfull . Elizabeth was barren . A just soul and a barren womb may well agree together . Amongst the Jews Barrenness was not a defect onely , but a reproach : yet while this good woman was fruitfull of holy Obedience , she was barren of Children . As John , who was miraculously conceived by man , was a fit Fore-runner of him that was conceived by the Holy Ghost ; so a barren Matron was meet to make way for a Virgin. None but a son of Aaron might offer Incense to God in the Temple : and not every son of Aaron ; and not any one at all seasons . God is a God of Order , and hates Confusion no less then Irreligion . Albeit he hath not so streightned himself under the Gospell , as to tie his service to Persons or Places ; yet his choice is now no less curious , because it is more large : He allows none but the authorized ; he authorizeth none but the worthy . The Incense doth ever smell of the hand that offers it . I doubt not but that Perfume was sweeter which ascended up from the hand of a just Zachary . The sacrifice of the wicked is abomination to God. There were Courses of ministration in the Legall services . God never purposed to burthen any of his creatures with Devotion . How vain is the ambition of any soul , that would load it self with the universall charge of all men ? How thankless is their labour , that do wilfully over-spend themselves in their ordinary vocations ? As Zachary had a Course in God's House , so he carefully observed it : The favour of these respites doubled his diligence . The more high and sacred our Calling is , the more dangerous is Neglect . It is our honour , that we may be allowed to wait upon the God of heaven in these immediate services . Woe be to us , if we slacken those Duties wherein God honours us more then we can honour him . Many sons of Aaron , yea of the same Family , served at once in the Temple , according to the variety of imployments . To avoid all difference , they agreed by lot to assign themselves to the severall offices of each day . The lot of this day called Zachary to offer Incense in the outer Temple . I do not find any prescription they had from God of this particular manner of designment . Matters of good Order in holy affairs may be ruled by the wise institution of men according to reason & expediency . It fell out well that Zachary was chosen by lot to this ministration , that God's immediate hand might be seen in all the passages that concerned his great Prophet ; that as the Person , so the Occasion might be of God's own chusing . In Lots , and their seeming casual disposition , God can give a reason , though we can give none . Morning and Evening , twice a day , their Law called them to offer Incense to God , that both parts of the Day might be consecrate to the Maker of Time. The outer Temple was the figure of the whole Church upon earth , like as the Holy of holiest represented Heaven . Nothing can better resemble our faithfull Prayers , then sweet Perfume : These God looks that we should ( all his Church over ) send up unto him Morning and Evening . The Elevations of our Hearts should be perpetuall : but if twice in the day we do not present God with our solemn Invocations , we make the Gospell less officious then the Law. That the resemblance of Prayers and Incense might be apparent ; whilst the Priest sends up his Incense within the Temple , the people must send up their Prayers without . Their Breath and that Incense , though remote in the first rising , met e're they went up to Heaven . The people might no more go into the Holy place to offer up the incense of Prayers unto God , then Zachary might go into the Holy of holies . Whilst the partition-wall stood betwixt Jews and Gentiles , there were also partitions betwixt the Jews themselves . Now every man is a Priest unto God ; every man ( since the veil was rent ) prays within the Temple . What are we the better for our greater freedome of access to God under the Gospell , if we do not make use of our privilege ? Whilst they were praying to God , he sees an Angel of God. As Gideon's Angel went up in the smoak of the sacrifice , so did Zachary's Angel ( as it were ) come down in the fragrant smoak of his incense . It was ever great news to see an Angel of God ; but now more , because God had long withdrawn from them all the means of his supernaturall Revelations . As this wicked people were strangers to their God in their Conversation , so was God grown a stranger to them in his Apparitions : yet now that the season of the Gospell approached , he visited them with his Angels , before he visited them by his Son. He sends his Angel to men in the form of man , before he sends his Son to take humane form . The Presence of Angels is no novelty , but their Apparition : they are always with us , but rarely seen ; that we may awfully respect their messages when they are seen . In the mean time our faith may see them , though our senses do not . Their assumed shapes do not make them more present , but visible . There is an Order in that heavenly Hierarchie , though we know it not . This Angel that appeared to Zachary was not with him in the ordinary course of his attendences , but was purposely sent from God with this message . Why was an Angel sent ? and why this Angel ? It had been easie for him to have raised up the propheticall spirit of some Simeon to this prediction : the same Holy Ghost which revealed to that just man that he should not see death , e're he had seen the Messias ; might have as easily revealed unto him the Birth of the Forerunner of Christ , and by him to Zachary . But God would have this Voice , which should goe before his Son , come with a noise : He would have it appear to the world , that the Harbinger of the Messiah should be conceived by the marvellous power of that God , whose coming he proclaimed . It was fit the first Herald of the Gospel should begin in wonder . The same Angel that came to the Blessed Virgin with the news of Christ's Conception , came to Zachary with the news of John's , for the honour of him that was the greatest of them which were born of women , and for his better resemblance to him which was the Seed of the woman . Both had the Gospell for their errand , one as the Messenger of it , the other as the Authour : Both are foretold by the same mouth . When could it be more fit for the Angel to appear unto Zachary , then when Prayers and Incense were offered by him ? Where could he more fitly appear then in the Temple ? in what part of the Temple more fitly then at the Altar of Incense ? and whereabouts rather then on the right side of the Altar ? Those glorious spirits as they are always with us , so most in our Devotions ; and as in all places , so most of all in God's House . They rejoyce to be with us , whilst we are with God ; as contrarily , they turn their faces from us , when we goe about our Sins . He that had wont to live and serve in the presence of the Master , was now astonished at the presence of the Servant . So much difference there is betwixt our Faith , and our Senses , that the apprehension of the presence of the God of Spirits by faith goes down sweetly with us , whereas the sensible apprehension of an Angel dismays us . Holy Zachary , that had wont to live by Faith , thought he should die when his Sense began to be set on work . It was the weakness of him , that served at the Altar without horrour , to be daunted with the face of his Fellow-servant . In vain do we look for such Ministers of God as are without infirmities , when just Zachary was troubled in his Devotions with that wherewith he should have been comforted . It was partly the suddenness , and partly the glory of the Apparition that affrighted him . The good Angel was both apprehensive and compassionate of Zachary's weakness , and presently incourages him with a chearfull excitation ; Fear not , Zacharias . The blessed Spirits , though they do not often vocally express it , do pity our humane frailties , and secretly suggest comfort unto us , when we perceive it not . Good and evil Angels , as they are contrary in estate , so also in disposition : The good desire to take away Fear , the evil to bring it . It is a fruit of that deadly enmity which is betwixt Satan and us , that he would , if he might , kill us with terrour : whereas the good Spirits , affecting our relief and happiness , take no pleasure in terrifying us , but labour altogether for our tranquillity and chearfulness . There was not more Fear in the face , then Comfort in the speech ; Thy prayer is heard . No Angel could have told him better news . Our desires are uttered in our Prayers : What can we wish but to have what we would ? Many good suits had Zachary made , and amongst the rest for a Son. Doubtless it was now some space of years since he made that request ; for he was now stricken in age , and had ceased to hope : yet had God laid it up all the while , and when he thinks not of it , brings it forth to effect . Thus doth the mercy of our God deal with his patient and faithfull Suppliants : In the fervour of their expectation he many times holds them off ; and when they least think of it , and have forgotten their own suits , he graciously condescends . Delay of effect may not discourage our Faith : It may be God hath long granted , e're we shall know of his grant . Many a Father repents him of his fruitfulness , and hath such Sons as he wishes unborn : but to have so gracious and happy a Son as the Angel foretold , could not be less comfort then honour to the age of Zachary . The proof of Children makes them either the Blessings or Crosses of their Parents . To hear what his Son should be before he was ; to hear that he should have such a Son , a Son whose birth should concern the joy of many , a Son that should be great in the sight of the Lord , a Son that should be sacred to God , filled with God , beneficiall to man , an Harbinger to him that was God and Man ; was news enough to prevent the Angel , and to take away that Tongue with Amazement , which was after lost with Incredulity . The speech was so good , that it found not a sudden belief : This good news surprized Zachary . If the intelligence had taken leisure , that his thoughts might have had time to debate the matter , he had easily apprehended the infinite power of him that had promised ; the Pattern of Abraham and Sara ; and would soon have concluded the appearance of the Angel more miraculous then his prediction . Whereas now , like a man masked with the strangeness of that he saw and heard , he misdoubts the message , and asks , How shall I know ? Nature was on his side , and alledged the impossibility of the event , both from Age and Barrenness . Supernatural tidings at the first hearing astonish the heart , and are entertained with Doubts by those , who upon farther acquaintance give them the best Welcome . The weak apprehensions of our imperfect Faith are not so much to be censured , as pitied . It is a sure way for the heart , to be prevented with the assurance of the omnipotent power of God , to whom nothing is impossible : so shall the hardest points of Faith goe down easily with us . If the Eye of our mind look upward , it shall meet with nothing to avert or interrupt it ; but if right forward , or downward , or round about , every thing is a block in our way . There is a difference betwixt Desire of assurance , and Unbelief . We cannot be too carefull to raise up our selves arguments to settle our Faith ; although it should be no Faith , if it had no feet to stand upon but discursive . In matters of Faith , if reasons may be brought for the conviction of the gainsayers , it is well ; if they be helps , they cannot be grounds of our Belief . In the most faithfull heart there are some sparks of infidelity : So to believe , that we should have no doubt at all , is scarce incident unto flesh and bloud . It is a great perfection , if we have attained to overcome our Doubts . What did mis-lead Zachary , but that which uses to guide others , Reason ? I am old , and my wife is of great age . As if years and dry loins could be any lett to him , who is able of very stones to raise up children unto Abraham . Faith and Reason have their limits ; where Reason ends , Faith begins : and if Reason will be encroaching upon the bounds of Faith , she is straight taken captive by Infidelity . We are not fit to follow Christ , if we have not denied our selves ; and the chief piece of our selves is our Reason . We must yield God able to doe that which we cannot comprehend ; and we must comprehend that by our Faith which is disclaimed by Reason . Hagar must be driven out of doors , that Sara may rule alone . The authority of the Reporter makes way for belief in things which are otherwise hard to pass : although in the matters of God , we should not so much care who speaks , as what is spoken , and from whom . The Angel tells his name , place , office , unasked ; that Zachary might not think any news impossible that was brought him by an Heavenly Messenger . Even where there is no use of language , the Spirits are distinguished by names , and each knows his own appellation , and others . He that gave leave unto Man , his Image , to give names unto all his visible and inferiour creatures , did himself put names unto the spirituall : and as their name is , so are they mighty and glorious . But lest Zachary should no less doubt of the style of the Messenger , then of the Errand it self , he is at once both confirmed , and punished with Dumbness . That Tongue which moved the Doubt must be tied up : He shall ask no more questions for forty weeks , because he asked this one distrustfully . Neither did Zachary lose onely his Tongue for the time , but his Ears also ; he was not onely mute , but deaf : For otherwise , when they came to ask his allowance for the name of his Son , they needed not to have demanded it by signs , but by words . God will not pass over slight offences , and those which may plead the most colourable pretences , in his best children , without a sensible check . It is not our holy entireness with God that can bear us out in the least sin ; yea rather , the more acquaintance we have with his Majesty , the more sure we are of correction when we offend . This may procure us more favour in our well-doing , not less justice in evill . Zachary staied , and the people waited . Whether some longer discourse betwixt the Angel and him then needed to be recorded , or whether astonishment at the apparition and news withheld him , I inquire not . The multitude thought him long ; yet though they could but see afar off , they would not depart till he returned to bless them . Their patient attendence without shames us , that are hardly perswaded to attend within , whilst both our Senses are imployed in our Divine services , and we are admitted to be Co-agents with our Ministers . At last Zachary comes out speechless , and more amazes them with his presence then with his delay . The eyes of the multitude , that were not worthy to see his Vision , yet see the signs of his Vision ; that the world might be put into the expectation of some extraordinary sequell . God makes way for his Voice by Silence : His Speech could not have said so much as his Dumbness . Zachary would fain have spoken , and could not : with us , too many are dumb , and need not . Negligence , Fear , Partiality stop the mouths of many , which shall once say , Woe to me , because I held my peace . His Hand speaks that which he cannot with his Tongue , and he makes them by signs to understand that which they might reade in his Face . Those powers we have we must use . But though he have ceased to speak , yet he ceased not to minister . He takes not this Dumbness for a Dismission , but stays out the eight days of his Course , as one that knew the Eyes and Hands and Heart would be accepted of that God which had bereaved him of his Tongue . We may not straight take occasions of withdrawing our selves from the publick Services of our God , much less under the Gospell . The Law , which stood much upon Bodily perfection , dispensed with Age for attendence : The Gospell , which is all for the Soul , regards those inward powers , which whilst they are vigorous , exclude all excuses of our ministration . II. The Annunciation of CHRIST . THe Spirit of God was never so accurate in any description , as that which concerns the Incarnation of GOD. It was fit no circumstance should be omitted in that Story , whereon the Faith and Salvation of all the World dependeth . We cannot so much as doubt of this truth , and be saved . No , not the number of the Moneth , not the Name of the Angel is concealed . Every particle imports not more certainty , then excellence . The time is the sixth moneth after John's Conception , the prime of the Spring . Christ was conceived in the Spring , born in the Solstice . He in whom the World received a new Life , receives Life in the same season wherein the World received its first Life from him ; and he which stretches out the days of his Church , and lengthens them to Eternity , appears after all the short and dim light of the Law , and enlightens the World with his Glory . The Messenger is an Angel. A Man was too mean to carry the news of the Conception of God. Never any business was conceived in Heaven that did so much concern the Earth , as the Conception of the God of Heaven in the Womb of Earth . No less then an Arch-angel was worthy to bear these tidings ; never any Angel received a greater honour , then of this Embassage . It was fit our Reparation should answer our Fall. An evill Angel was the first Motioner of the one to Eve , a Virgin , then espoused to Adam , in the Garden of Eden : A good Angel is the first Reporter of the other to Mary , a Virgin , espoused to Joseph , in that place which ( as the Garden of Galilee ) had a name from Flourishing . No good Angel could be the Authour of our Restauration , as that evill Angel was of our Ruine . But that which those glorious Spirits could not doe themselves , they are glad to report as done by the God of Spirits . Good news rejoyces the bearer . With what joy did this holy Angel bring the news of that Saviour , in whom we are redeemed to Life , himself established in Life and Glory ? The first Preacher of the Gospell was an Angel : that Office must needs be glorious that derives it self from such a Predecessour . God appointed his Angel to be the first Preacher , and hath since called his Preachers Angels . The Message is well suited . An Angel comes to a Virgin , Gabriel to Mary ; he that was by signification the strength of God , to her that was by signification exalted by God , to the conceiving of him that was the God of strength . To a Maid , but espoused : a Maid , for the honour of Virginity ; espoused , for the honour of Marriage . The Marriage was in a sort made , not consummate , through the instinct of him that meant to make her not an Example , but a Miracle of women . In this whole work God would have nothing ordinary . It was fit that she should be a married Virgin , which should be a Virgin-mother . He that meant to take Man's nature without man's corruption , would be the Son of man without man's seed , would be the Seed of the Woman without Man ; and amongst all Women , of a pure Virgin ; but amongst Virgins , of one espoused , that there might be at once a Witness and a Guardian of her fruitfull Virginity . If the same God had not been the authour of Virginity and Marriage , he had never countenanced Virginity by Marriage . Whither doth this glorious Angel come to find the Mother of him that was God , but to obscure Galilee ? A part which even the Jews themselves despised , as forsaken of their privileges : Out of Galilee ariseth no Prophet . Behold , an Angel comes to that Galilee out of which no Prophet comes ; and the God of Prophets and Angels descends to be conceived in that Galilee out of which no Prophet ariseth . He that filleth all places makes no difference of places . It is the Person which gives honour and privilege to the place , not the Place to the person : as the Presence of God makes the Heaven , the Heaven doth not make the Owner glorious . No blind corner of Nazareth can hide the Blessed Virgin from the Angel. The Favours of God will find out his Children wheresoever they are withdrawn . It is the fashion of God to seek out the most despised , on whom to bestow his Honours . We cannot run away , as from the Judgments , so from the Mercies of our God. The Cottages of Galilee are preferred by God to the famous Palaces of Jerusalem : he cares not how homely he converses with his own . Why should we be transported with the outward glory of Places , whilst our God regards it not ? We are not of the Angel's diet , if we had not rather be with the Blessed Virgin at Nazareth , then with the proud Dames in the Court of Jerusalem . It is a great vanity to respect any thing above Goodness , and to disesteem Goodness for any want . The Angel salutes the Virgin , he prays not to her : He salutes her as a Saint , he prays not to her as a Goddess . For us to salute her as he did , were gross Presumption : For neither are we as he was , neither is she as she was . If he that was a Spirit saluted her that was Flesh and bloud here on earth , it is not for us , that are Flesh and bloud , to salute her , which is a glorious Spirit in Heaven . For us to pray to her in the Angel's Salutation , were to abuse the Virgin , the Angel , the Salutation . But how gladly do we second the Angel in the praise of her , who was more ours then his ? How justly do we bless her , whom the Angel pronounceth blessed ? How worthily is she honoured of men , whom the Angel proclaimeth beloved of God ? O Blessed Mary , he cannot bless thee , he cannot honour thee too much , that deifies thee not . That which the Angel said of thee , thou hast prophesied of thy self ; we believe the Angel , and thee : All Generations shall call thee blessed , by the fruit of whose womb all Generations are blessed . If Zachary were amazed with the sight of this Angel , much more the Virgin. That very Sex had more disadvantage of Fear . If it had been but a Man that had come to her in that secrecy and suddenness , she could not but have been troubled ; how much more when the shining Glory of the Person doubled the Astonishment ? The Troubles of Holy minds end ever in Comfort . Joy was the errand of the Angel , and not Terrour . Fear ( as all Passions ) disquiets the heart , and makes it for the time unfit to receive the messages of God. Soon hath the Angel cleared these troublesome mists of Passions , and sent out the beams of heavenly Consolation into the remotest corner of her Soul by the glad news of her Saviour . How can Joy but enter into her heart , out of whose womb shall come Salvation ? What room can Fear find in that breast that is assured of Favour ? Fear not , Mary ; for thou hast found favour with God. Let those fear who know they are in displeasure , or know not they are gracious : Thine happy estate calls for Confidence , and that Confidence for Joy. What should , what can they fear , who are favoured of him at whom the Devils tremble ? Not the Presence of the good Angels , but the Temptations of the evill strike many terrours into our weakness : we could not be dismaied with them , if we did not forget our condition . We have not received the spirit of bondage to fear again , but the spirit of Adoption , whereby we cry , Abba , Father . If that Spirit ( O God ) witness with our spirits that we are thine , how can we fear any of those spirituall wickednesses ? Give us assurance of thy Favour , and let the powers of Hell doe their worst . It was no ordinary favour that the Virgin found in Heaven . No mortall Creature was ever thus graced , that he should take part of her nature that was the God of Nature ; that he , who made all things , should make his humane Body of hers ; that her Womb should yield that Flesh which was personally united to the Godhead ; that she should bear him that upholds the World. Loe , thou shalt conceive and bear a Son , and shalt call his name JESVS . It is a question , whether there be more wonder in the Conception , or in the Fruit ; the Conception of the Virgin , or Jesus conceived : Both are marvellous ; but the former doth not more exceed all other Wonders , then the latter exceedeth it . For the child of a Virgin is the improvement of that power which created the world : but that God should be incarnate of a Virgin , was an abasement of his Majesty , and an exaltation of the Creature beyond all example . Well was that Child worthy to make the Mother blessed . Here was a double Conception ; one in the womb of her Body , the other of the Soul. If that were more miraculous , this was more beneficiall : that was her Privilege , this was her Happiness . If that were singular to her , this is common to all his chosen : There is no renewed Heart wherein thou , O Saviour , art not formed again . Blessed be thou that hast herein made us blessed . For what womb can conceive thee , and not partake of thee ? who can partake of thee , and not be happy ? Doubtless the Virgin understood the Angel as he meant , of a present Conception , which made her so much more inquisitive into the manner and means of this event : How shall this be , since I know not a man ? That she should conceive a Son by the knowledge of Man after her Marriage consummate , could have been no wonder : But how then should that Son of hers be the Son of God ? This demand was higher . How her present Virginity should be instantly fruitfull , might be well worthy of admiration , of inquiry . Here was desire of information , not doubts of infidelity : yea rather , this question argues Faith ; it takes for granted that which an unbelieving heart would have stuck at . She says not , Who and whence art thou ? what Kingdome is this ? where and when shall it be erected ? but smoothly supposing all those strange things would be done , she insists onely in that which did necessarily require a farther intimation , and doth not distrust , but demand : neither doth she say , This cannot be , nor , How can this be ? but , How shall this be ? So doth the Angel answer , as one that knew he needed not to satisfie Curiosity , but to inform Judgment , and uphold Faith. He doth not therefore tell her of the manner , but of the Authour of this act ; The Holy Ghost shall come upon thee , and the power of the Most high shall over-shadow thee . It is enough to know who is the Undertaker , and what he will doe . O God , what do we seek a clear Light , where thou wilt have a Shadow ? No Mother knows the manner of her naturall Conception : what presumption shall it be for flesh and bloud , to search how the Son of God took flesh and bloud of his Creature ? It is for none but the Almighty to know those works which he doeth immediately concerning himself : those that concern us he hath revealed . Secrets to God , things revealed to us . The Answer was not so full , but that a thousand difficulties might arise out of the particularities of so strange a Message : yet after the Angel's Solution , we hear of no more Objections , no more Interrogations . The faithfull Heart , when it once understands the good pleasure of God , argues no more , but sweetly rests it self in a quiet expectation . Behold the Servant of the Lord , be it to me according to thy Word . There is not a more noble proof of our Faith , then to captivate all the powers of our Understanding and Will to our Creatour , and without all sciscitations to goe blindfold whither he will lead us . All Disputations with God ( after his will known ) arise from Infidelity . Great is the Mystery of Godliness ; and if we will give Nature leave to cavill , we cannot be Christians . O God , thou art faithfull , thou art powerfull : It is enough that thou hast said it ; in the humility of our obedience we resign our selves over to thee . Behold the Servants of the Lord , be it unto us according to thy word . How fit was her Womb to conceive the Flesh of the Son of God by the power of the Spirit of God , whose Breast had so soon by the power of the same Spirit conceived an assent to the will of God ? And now of an Handmaid of God , she is advanced to the Mother of God. No sooner hath she said , Be it done , then it is done ; the Holy Ghost overshadows her , and forms her Saviour in her own Body . This very Angel , that talks with the Blessed Virgin , could scarce have been able to express the Joy of her heart in the sense of this Divine Burthen . Never any mortal creature had so much cause of Exultation . How could she , that was full of God , be other then full of Joy in that God ? Grief grows greater by concealing , Joy by expression . The Holy Virgin had understood by the Angel , how her Cousin Elizabeth was no less of kin to her in condition ; the fruitfulness of whose Age did somewhat suit the fruitfulness of her Virginity . Happiness communicated doubles it self . Here is no straining of courtesie : The Blessed Maid , whom vigour of Age had more fitted for the way , hastens her journey into the Hill-country , to visit that gracious Matron , whom God had made a sign of her miraculous Conception . Onely the meeting of Saints in Heaven can parallel the meeting of these two Cousins : the two Wonders of the World are met under one roof , and congratulate their mutuall Happiness . When we have Christ spiritually conceived in us , we cannot be quiet till we have imparted our Joy. Elizabeth , that holy Matron , did no sooner welcome her Blessed Cousin , then her Babe welcomes his Saviour : Both in the retired Closets of their Mother's Womb are sensible of each other's presence ; the one by his Omniscience , the other by Instinct . He did not more forerun Christ , then over-run Nature . How should our hearts leap within us , when the Son of God vouchsafes to come into the secret of our Souls , not to visit us , but to dwell with us , to dwell in us ? III. The Birth of CHRIST . AS all the actions of men , so especially the publick actions of publick men are ordered by God to other ends then their own . This Edict went not so much out from Augustus , as from the Court of Heaven . What did Caesar know Joseph and Mary ? His charge was universal , to a world of Subjects , through all the Roman Empire : God intended this Cension onely for the Blessed Virgin and her Son , that Christ might be born where he should . Caesar meant to fill his Coffers , God meant to fulfill his Prophecies ; and so to fulfill them , that those whom it concerned might not feel the Accomplishment . If God had directly commanded the Virgin to goe up to Bethlehem , she had seen the intention , and expected the issue : But that wise Moderatour of all things , that works his will in us , loves so to doe it , as may be least with our fore-sight and acquaintance , and would have us fall under his Decrees unawares , that we may so much the more adore the depths of his Providence . Every Creature walks blindfold ; onely He that dwells in light sees whither they goe . Doubtless , Blessed Mary meant to have been delivered of her Divine burthen at home , and little thought of changing the place of Conception for another of her Birth . That house was honoured by the Angel , yea , by the over-shadowing of the Holy Ghost : none could equally satisfie her hopes or desires . It was fit that He , who made choice of the Womb wherein his Son should be conceived , should make choice of the place where his Son should be born . As the Work is all his , so will he alone contrive all the Circumstances to his own ends . O the infinite Wisedome of God in casting all his designs ! There needs no other proof of Christ , then Caesar and Bethlehem ; and of Caesars , then Augustus : his Government , his Edict pleads the truth of the Messias . His Government : Now was the deep Peace of all the world under that quiet Scepter , which made way for him who was the Prince of Peace . If Wars be a sign of the time of his second Coming , Peace was a sign of his first . His Edict : Now was the Scepter departed from Juda ; it was the time for Shilo to come : no power was left in the Jews , but to obey . Augustus is the Emperour of the World ; under him Herod is the King of Judaea ; Cyrenius is President of Syria : Jewrie hath nothing of her own . For Herod , if he were a King , yet he was no Jew ; and if he had been a Jew , yet he was no otherwise a King then tributary and titular . The Edict came out from Augustus , was executed by Cyrenius ; Herod is no actour in this service . Gain and glory are the ends of this Taxation : each man profest himself a Subject , and paid for the privilege of his Servitude . Now their very Heads were not their own , but must be payed for to the Head of a forrein State : They which before stood upon the terms of their Immunity , stoop at the last . The proud suggestions of Judas the Galilaean might shed their bloud , and swell their stomacks , but could not ease their yoak : neither was it the meaning of God , that Holiness ( if they had been as they pretended ) should shelter them from Subjection . A Tribute is imposed upon God's free people . This act of Bondage brings them Liberty : Now when they seemed most neglected of God , they are blessed with a Redeemer ; when they are most pressed with forrein Sovereignty , God sends them a King of their own , to whom Caesar himself must be a Subject . The goodness of our God picks out the most needfull times for our relief and comfort : Our extremities give him the most glory . Whither must Joseph and Mary come to be taxed , but unto Bethlehem , David's City ? The very Place proves their Descent . He that succeeded David in his Throne , must succeed him in the place of his Birth . So clearly was Bethlehem designed to this honour by the Prophets , that even the Priests and the Scribes could point Herod unto it , and assured him , the King of the Jews could be no-where else born . Bethlehem justly the House of Bread ; the Bread that came down from Heaven is there given to the world . Whence should we have the Bread of life , but from the House of bread ? O holy David , was this the Well of Bethlehem whereof thou didst so thirst to drink of old , when thou saidst , Oh that one would give me drink of the water of the Well of Bethlehem ? Surely that other Water , when it was brought thee by thy Worthies , thou pouredst it on the ground , and wouldst not drink of it : This was that living Water for which thy soul longed , whereof thou saidst elsewhere , As the Hart brayeth after the water-brooks , so longeth my soul after thee , O God : My soul thirsteth for God , for the living God. It was no less then four days journey from Nazareth to Bethlehem : How just an excuse might the Blessed Virgin have pleaded for her absence ? What woman did ever undertake such a journey so near her delivery ? And doubtless Joseph , who was now taught of God to love and honour her , was loth to draw forth a dear Wife , in so unwieldy a case , into so manifest hazard . But the Charge was peremptory , the Obedience exemplary : The desire of an inoffensive observance even of Heathenish authority digests all difficulties . We may not take easie occasions to withdraw our Obedience to supreme commands . Yea , how didst thou , ( O Saviour ) by whom Augustus reigned , in the womb of thy Mother yield this Homage to Augustus ? The first Lesson that ever thy Example taught us was Obedience . After many steps are Joseph and Mary come to Bethlehem . The plight wherein she was would not allow any speed , and the forced leisure of the journey causeth disappointment : the end was worse then the way ; there was no rest in the way , there was no room in the Inne . It could not be , but that there were many of the kindred of Joseph and Mary at that time in Bethlehem ; for both there were their Ancestours born , if not themselves ; and thither came up all the Cousins of their bloud : yet there and then doth the Holy Virgin want room to lay either her head , or her burthen . If the House of David had not lost all mercy and good nature , a Daughter of David could not so near the time of her travail have been destitute of lodging in the City of David . Little did the Bethlehemites think what a Guest they refused ; else they would gladly have opened their doors to him , who was able to open the gates of Heaven to them . Now their Inhospitality is punishment enough to it self : They have lost the honour and happiness of being Host to their God. Even still , O Blessed Saviour , thou standest at our doors and knockest ; every motion of thy good Spirit tells us thou art there : Now thou comest in thine own name , and there thou standest , whilst thy head is full of dew , and thy locks wet with the drops of the night . If we suffer carnal desires and worldly thoughts to take up the lodging of our Heart , and revell within us , whilst thou waitest upon our admission , surely our judgement shall be so much the greater , by how much better we know whom we have excluded . What do we cry shame on the Bethlehemites , whilst we are wilfully more churlish , more unthankfull ? There is no room in my heart for the wonder at this Humility . He , for whom Heaven is too streight , whom the Heaven of heavens cannot contain , lies in the streight cabbin of the womb , and when he would inlarge himself for the world , is not allowed the room of an Inne . The many mansions of Heaven were at his disposing ; the Earth was his , and the fulness of it : yet he suffers himself to be refused of a base Cottage , and complaineth not . What measure should discontent us wretched men , when thou ( O God ) farest thus from thy creatures ? How should we learn both to want and abound , from thee , who , abounding with the glory and riches of Heaven , wouldst want a lodging in thy first welcome to the earth ? Thou camest to thine own , and thy own received thee not . How can it trouble us to be rejected of the world , which is not ours ? What wonder is it if thy servants wandred abroad in sheep-skins and goat-skins , destitute and afflicted , when their Lord is denied harbour ? How should all the world blush at this indignity of Bethlehem ? He that came to save Men , is sent for his first lodging to the Beasts : The Stable is become his Inne , the Cratch his Bed. O strange Cradle of that great King , which Heaven it self may envy ! O Saviour , thou that wert both the Maker and Owner of Heaven , of Earth , couldst have made thee a Palace without hands , couldst have commanded thee an empty room in those houses which thy creatures had made . When thou didst but bid the Angels avoid their first place , they fell down from Heaven like lightning ; and when in thy humbled estate thou didst but say , I am he , who was able to stand before thee ? How easie had it been for thee , to have made place for thy self in the throngs of the stateliest Courts ? Why wouldst thou be thus homely , but that , by contemning worldly Glories , thou mightest teach us to contemn them ? that thou mightest-sanctify Poverty to them whom thou calledst unto want ? that since thou , who hadst the choice of all earthly conditions , wouldst be born poor and despised , those which must want out of necessity might not think their Poverty grievous . Here was neither friend to entertain , nor servant to attend , nor place wherein to be attended ; onely the poor Beasts gave way to the God of all the world . It is the great mystery of godliness , that God was manifested in the flesh , and seen of Angels : but here , which was the top of all wonders , the very Beasts might see their Maker . For those Spirits to see God in the flesh , it was not so strange , as for the brute creatures to see him who was the God of spirits . He , that would be led into the wilderness amongst wild beasts to be tempted , would come into the house of beasts to be born , that from the height of his Divine Glory his Humiliation might be the greater . How can we be abased low enough for thee , ( O Saviour ) that hast thus neglected thy self for us ? That the visitation might be answerable to the homeliness of the place , attendents , provision , who shall come to congratulate his birth but poor Shepherds ? The Kings of the earth rest at home , and have no summons to attend him by whom they reign : God hath chosen the weak things of the world to confound the mighty . In an obscure time ( the night ) unto obscure men ( Shepherds ) doth God manifest the light of his Son by glorious Angels . It is not our meanness ( O God ) that can exclude us from the best of thy mercies : yea , thus far dost thou respect persons , that thou hast put down the mighty , and exalted them of low degree . If these Shepherds had been snorting in their beds , they had no more seen Angels , nor heard news of their Saviour , then their neighbours : Their vigilancy is honoured with this heavenly Vision . Those who are industrious in any calling are capable of farther Blessings ; whereas the Idle are fit for nothing but Temptation . No less then a whole Chore of Angels are worthy to sing the Hymn of Glory to God , for the Incarnation of his Son. What joy is enough for us , whose nature he took , and whom he came to restore by his Incarnation ? If we had the tongues of Angels , we could not raise this note high enough to the praise of our glorious Redeemer . No sooner do the Shepherds hear the news of a Saviour , then they run to Bethlehem to seek him : Those that left their beds to tend their flocks , leave their flocks to enquire after their Saviour . No earthly thing is too dear to be forsaken for Christ . If we suffer any worldly occasion to stay us from Bethlehem , we care more for our sheep then our souls . It is not possible that a faithfull heart should hear where Christ is , and not labour to the sight , to the fruition of him . Where art thou , O Saviour , but at home in thine own house , in the assembly of thy Saints ? Where art thou to be found but in thy Word and Sacraments ? Yea , there thou seekest for us : if there we haste not to seek for thee , we are worthy to want thee , worthy that our want of thee here should make us want the presence of thy face for ever . IV. The Sages and the Star. THE Shepherds and the Cratch accorded well ; yet even they saw nothing which they might not contemn : neither was there any of those Shepherds that seemed not more like a King , then that King whom they came to see . But O the Divine Majesty that shined in this Basenesse ! There lies the Babe in the Stable , crying in the Manger , whom the Angels came down from Heaven to proclaim , whom the Sages come from the East to adore , whom an heavenly Star notifies to the world ; that now men might see , that Heaven and Earth serves him that neglected himself . Those Lights that hang low are not far seen , but those that are high placed are equally seen in the remotest distances . Thy light , O Saviour , was no lesse then heavenly . The East saw that which Bethlehem might have seen . Oft-times those which are nearest in place are farthest off in affection . Large objects , when they are too close to the eye , do so over-fill the sense , that they are not discerned . What a shame is this to Bethlehem ? the Sages came out of the East to worship him , whom that village refused . The Bethlehemites were Jews , the Wise men Gentiles . This first entertainment of Christ was a presage of the sequell : The Gentiles shall come from far to adore Christ , whilst the Jews reject him . Those Easterlings were great searchers of the depths of nature , professed Philosophers ; them hath God singled out to the honour of the manifestation of Christ . Humane Learning well improved makes us capable of Divine . There is no Knowledge whereof God is not the Authour : he would never have bestowed any gift that should lead us away from himself . It is an ignorant conceit , that inquiry into Nature should make men Atheous . No man is so apt to see the Star of Christ as a diligent disciple of Philosophy . Doubtlesse this light was visible unto more ; onely they followed it , who knew it had more then nature . He is truly wise , that is wise for his own Soul. If these Wise men had been acquainted with all the other stars of heaven , and had not seen the Star of Christ , they had had but light enough to lead them into utter darknesse . Philosophie without this Star is but the wisp of errour . These Sages were in a mean between the Angels and the Shepherds . God would in all the ranks of intelligent Creatures have some to be witnesses of his Son. The Angels direct the Shepherds , the Star guides the Sages : the duller capacitie hath the more clear and powerfull helps . The wisedome of our good God proportions the means unto the disposition of the persons . Their Astronomy had taught them , this Star was not ordinary , whether in sight , or in brightnesse , or in motion . The eyes of Nature might well see , that some strange news was portended to the world by it : but that this Star designed the Birth of the Messias , there needed yet another light . If the Star had not besides had the commentary of a revelation from God , it could have led the Wise men onely into a fruitlesse wonder . Give them to be the offspring of Balaam , yet the true Prediction of that false Prophet was not enough warrant . If he told them , the Messias should arise as a Star out of Jacob , he did not tell them that a Star should arise far from the posterity of Jacob at the birth of the Messias . He that did put that Prophecy into the mouth of Balaam , did also put this Illumination into the heart of the Sages . The Spirit of God is free to breathe where he listeth . Many shall come from the East and the West to seek Christ , when the Children of the Kingdom shall be shut out . Even then God did not so confine his election to the pale of the Church , as that he did not sometimes look out for special instruments of his glory . Whither do these Sages come , but to Jerusalem ? where should they hope to hear of the new King , but in the Mother-city of the Kingdome ? The conduct of the Star was first onely generall to Judaea ; the rest is for a time left to inquiry . They were not brought thither for their own sakes , but for Jewrie's , for the world's ; that they might help to make the Jews inexcusable , and the world faithfull . That their tongues therefore might blazon the birth of Christ , they are brought to the Head-citie of Judaea , to report and inquire . Their wisedome could not teach them to imagine , that a King could be born to Judaea of that note and magnificence , that a Star from Heaven should publish him to the earth , and that his subjects should not know it : and therefore , as presupposing a common notice , they say , Where is he that is born King of the Jews ? There is much deceit in probabilities , especially when we meddle with spirituall matters . For God uses still to go a way by himself . If we judge according to reason and appearance , who is so likely to understand heavenly Truths as the profound Doctours of the world ? These God passes over , and reveals his will to babes . Had these Sages met with the Shepherds of the villages near Bethlehem , they had received that intelligence of Christ which they did vainly seek from the learned Scribes of Jerusalem . The greatest Clerks are not alwaies the wisest in the affairs of God : these things goe not by discourse , but by revelation . No sooner hath the Star brought them within the noise of Jerusalem , then it is vanished out of sight . God would have their eyes lead them so far , as till their tongues might be set on work to win the vocal attestation of the chief Priests and Scribes to the fore-appointed place of our Saviour's Nativity . If the Star had carried them directly to Bethlehem , the learned Jews had never searched the truth of those Prophecies wherewith they are since justly convinced . God never withdraws our helps , but for a farther advantage . However our hopes seem crossed , where his Name may gain , we cannot complain of loss . Little did the Sages think this Question would have troubled Herod : they had ( I fear ) concealed their message , if they had suspected this event . Sure , they thought , it might be some Son or Grandchild of him which then held the Throne ; so as this might win favour from Herod , rather then an unwelcome fear of rivality . Doubtless they went first to the Court ; where else should they ask for a King ? The more pleasing this news had been if it had faln upon Herod's own loins , the more grievous it was to light upon a Stranger . If Herod had not over-much affected Greatness , he had not upon those indirect terms aspired to the Crown of Jewry : so much the more therefore did it trouble him to hear the rumour of a Successour , and that not of his own . Settled Greatness cannot abide either change , or partnership . If any of his Subjects had moved this question , I fear his head had answered it . It is well that the name of forreiners could excuse these Sages . Herod could not be brought up among the Jews , and not have heard many and confident reports of a Messias , that should ere long arise out of Israel : and now when he hears the fame of a King born , whom a Star from Heaven signifies and attends , he is nettled with the news . Every thing affrights the guilty . Usurpation is full of jealousies and fear , no less full of projects and imaginations : it makes us think every bush a man , and every man a thief . Why art thou troubled , O Herod ? A King is born , but such a King , as whose Scepter may ever concur with lawfull Sovereignty ; yea such a King , as by whom Kings do hold their Scepters , not lose them . If the Wise men tell thee of a King , the Star tells thee he his Heavenly . Here is good cause of security , none of fear . The most general enmities and oppositions to good arise from mistakings . If men could but know how much safety and sweetness there is in all Divine truth , it could receive nothing from them but welcomes and gratulations . Misconceits have been still guilty of all wrongs ▪ and persecutions . But if Herod were troubled , ( as Tyranny is still suspicious , ) why was all Jerusalem troubled with him ? Jerusalem , which now might hope for a relaxation of her bonds , for a recovery of her liberty and right ? Jerusalem , which now onely had cause to lift up her drooping head in the joy and happiness of a Redeemer ? Yet not onely Herod's Court , but even Jerusalem was troubled . So had this miserable City been over-toiled with change , that now they were settled in a condition quietly evil , they are troubled with the news of better . They had now got a habit of Servility , and now they are so acquainted with the yoke , that the very noise of Liberty ( which they supposed would not come with ease ) began to be unwelcome . To turn the causes of joy into sorrow , argues extreme dejectedness , and a distemper of judgment no less then desperate . Fear puts on a visour of Devotion . Herod calls his learned counsell , and , as not doubting whether the Messiah should be born , he asks where he shall be born . In the disparition of that other light , there is a perpetually-fixed Star shining in the writings of the Prophets , that guides the chief Priests and Scribes directly unto Bethlehem . As yet envy and prejudice had not blinded the eyes and perverted the hearts of the Jewish Teachers ; so as now they clearly justifie that Christ , whom they afterwards condemn , and by thus justifying him condemn themselves in rejecting him . The water that is untroubled yields the visage perfectly . If God had no more witness but from his enemies , we have ground enough of our faith . Herod feared , but dissembled his fear , as thinking it a shame that strangers should see there could any power arise under him worthy of his respect or awe . Out of an unwillingness therefore to discover the impotency of his passion , he makes little adoe of the matter , but onely , after a privy inquisition into the time , imploys the informers in the search of the person ; Goe , and search diligently for the Babe , &c. It was no great journey from Jerusalem to Bethlehem ; how easily might Herod's cruelty have secretly suborned some of his bloudy Courtiers to this inquiry and execution ? If God had not meant to mock him , before he found himself mocked of the Wise men , he had rather sent before their journey , then after their disappointment . But that God in whose hands all hearts are did purposely besot him , that he might not find the way to so horrible a mischief . There is no Villany so great , but it will mask it self under a shew of Piety : Herod will also worship the Babe . The courtesie of a false Tyrant is death . A crafty Hypocrite never means so ill , as when he speaketh fairest . The Wise men are upon their way full of expectation , full of desire : I see no man either of the City or Court to accompany them . Whether distrust or fear hindred them , I inquire not : but of so many thousand Jews , no one stirs his foot to see that King of theirs , which Strangers came so far to visit . Yet were not these resolute Sages discouraged with this solitariness and small respect , nor drawn to repent of their journey , as thinking , What do we come so far to honour a King whom no man will acknowledge ? what mean we to travel so many hundred miles to see that which the inhabitants will not look out to behold ? but chearfully renew their journey to that place which the ancient light of Prophecy had designed . And now behold , God encourages their holy forwardness from Heaven , by sending them their first Guide ; as if he had said , What need ye care for the neglect of men , when ye see Heaven honours the King whom ye seek ? What joy these Sages conceived when their eyes first beheld the re-appearance of that happy Star , they onely can tell , that , after a long and sad night of Temptation , have seen the loving countenance of God shining forth upon their Souls . If with obedience and courage we can follow the calling of God in difficult enterprises , we shall not want supplies of comfort . Let not us be wanting to God , we shall be sure he cannot be wanting to us . He that led Israel by a Pillar of fire into the Land of Promise , leads the Wise men by a Star to the Promised seed . All his directions partake of that Light which is in him ; for God is Light. This Star moves both slowly and low , as might be fittest for the pace , for the purpose of these Pilgrims . It is the goodness of God , that in those means wherein we cannot reach him , he descends unto us . Surely , when the Wise men saw the Star stand still , they looked about to see what Palace there might be near unto that station , fit for the birth of a King ; neither could they think that sorry Shed was it which the Star meant to point out : but finding their guide settled over that base roof , they go in to see what guest it held . They enter , and , O God! what a King do they find ? how poor ? how contemptible ? wrapt in clouts , laid in straw , cradled in the manger , attended with beasts ? What a sight was this , after all the glorious promises of that Star , after the Predictions of Prophets , after the magnificence of their expectation ? All their way afforded nothing so despicable as that Babe whom they came to worship . But as those which could not have been wise men , unless they had known that the greatest glories have arisen from mean beginnings , they fall down , and worship that hidden Majesty . This Baseness hath bred wonder in them , not contempt : they well knew the Star could not lie . They which saw his Star afar off in the East , when he lay swaddled in Bethlehem , do also see his Royalty farther off , in the despised estate of his infancy : a Royalty more then humane . They well knew that Stars did not use to attend earthly Kings ; and if their aim had not been higher , what was a Jewish King to Persian Strangers ? Answerable therefore hereunto was their adoration . Neither did they lift up empty hands to him whom they worshipt , but presented him with the most precious commodities of their Country , Gold , Incense , Myrrh ; not as thinking to enrich him with these , but by way of homage acknowledging him the Lord of these . If these Sages had been Kings , and had offered a Princely weight of Gold , the Blessed Virgin had not needed in her Purification to have offered two young Pigeons , as the sign of her penury . As God loves not empty hands , so he measures fulness by the affection . Let it be Gold , or Incense , or Myrrh , that we offer him , it cannot but please him , who doth not use to ask how much , but how good . V. The Purification . THere could be no impurity in the Son of God ; and if the best substance of a pure Virgin carried in it any taint of Adam , that was scoured away by sanctification in the womb ; and yet the Son would be circumcised , and the Mother purified . He that came to be sin for us , would in our persons be legally unclean , that , by satisfying the Law , he might take away our uncleanness . Though he were exempted from the common condition of our birth , yet he would not deliver himself from those ordinary rites that implied the weaknesse and blemishes of Humanity . He would fulfill one Law to abrogate it , another to satisfie it . He that was above the Law , would come under the Law , to free us from the Law. Not a day would be changed , either in the Circumcision of Christ , or the Purification of Mary . Here was neither convenience of place , nor of necessaries for so painfull a work , in the Stable of Bethlehem : yet he that made and gave the Law , will rather keep it with difficulty , then transgresse it with ease . Why wouldest thou , O Blessed Saviour , suffer that sacred Foreskin to be cut off , but that , by the power of thy Circumcision , the same might be done to our Souls that was done to thy Body ? We cannot be therefore thine , if our hearts be uncircumcised . Doe thou that in us which was done to thee for us ; cut off the superfluitie of our maliciousnesse , that we may be holy in and by thee , which for us wert content to be legally impure . There was shame in thy Birth , there was pain in thy Circumcision . After a contemptible welcome into the world , that a sharp Rasour should passe through thy skin for our sakes , ( which can hardly endure to bleed for our own , ) it was the praise of thy wonderfull mercy , in so early Humiliation . What pain or contempt should we refuse for thee , that hast made no spare of thy self for us ? Now is Bethlehem left with too much honour ; there is Christ born , adored , circumcised . No sooner is the Blessed Virgin either able or allowed to walk then she travels to Jerusalem , to perform her holy Rites for her self , for her Son ; to purifie her self , to present her Son. She goes not to her own house at Nazareth , she goes to God's House at Jerusalem . If Purifying were a shadow , yet Thanksgiving is a substance . Those whom God hath blessed with fruit of body , and safety of deliverance , if they make not their first journey to the Temple of God , they partake more of the Unthankfullnesse of Eve , then Marie's Devotion . Her forty days therefore were no sooner out , then Mary comes up to the holy City . The rumour of a new King born at Bethlehem was yet fresh at Jerusalem since the report of the Wise men : and what good news had this been for any pick-thank to carry to the Court , Here is the Babe whom the Star signified , whom the Sages inquired for , whom the Angels proclaimed , whom the Shepherds talkt of , whom the Scribes and High priests notified , whom Herod seeks after ? Yet unto that Jerusalem , which was troubled at the report of his Birth , is Christ come , and all tongues are so lockt up , that he which sent from Jerusalem to Bethlehem to seek him finds him not , who ( as to countermine Herod ) is come from Bethlehem to Jerusalem . Dangers that are aloof off , and but possible , may not hinder us from the duty of our Devotion . God saw it not yet time to let loose the fury of his adversaries , whom he holds up like some eager mastives , and then onely lets goe , when they shall most shame themselves , and glorifie him . Well might the Blessed Virgin have wrangled with the Law , and challenged an immunity from all ceremonies of Purification . What should I need purging , which did not conceive in sin ? This is for those mothers whose births are unclean ; mine is from God , which is purity it self . The Law of Moses reaches onely to those women which have conceived seed ; I conceived not this seed , but the Holy Ghost in me . The Law extends to the mothers of those sons which are under the Law ; mine is above it . But , as one that cared more for her peace then her privilege , and more desired to be free from offence then from labour and charge , she dutifully fulfills the Law of that God whom she carried in her womb and in her arms : like the Mother of him , who , though he knew the children of the Kingdome free , yet would pay tribute unto Caesar : like the Mother of him , whom it behoved to fulfill all righteousnesse . And if she were so officious in Ceremonies , as not to admit of any excuse in the very Circumstance of her Obedience , how much more strict was she in the main Duties of morality ? That Soul is fit for the Spirituall conception of Christ , that is conscioanbly scrupulous in observing all God's Commandments ; whereas he hates all alliance to a negligent or froward Heart . The Law of Purification proclaims our Uncleannesse : The mother is not allowed after her child-birth to come unto the Sanctuary , or to touch any hallowed thing , till her set time be expired . What are we , whose very birth infects the mother that bears us ? At last she comes to the Temple ; but with Sacrifices , either a Lamb and a Pigeon or Turtle , or ( in the meaner estate ) two Turtle-doves or young Pigeons ; whereof one is for a Burnt-offering , the other for a Sin-offering ; the one for Thanksgiving , the other for Expiation ; for expiation of a double sin , of the mother that conceived , of the child that was conceived . We are all born sinners , and it is a just question , whether we do more infect the world , or the world us . They are grosse flatterers of nature that tell her she is clean . If our lives had no sin , we bring enough with us : the very infant , that lives not to sin as Adam , yet sinned in Adam , and is sinfull in himself . But oh the unspeakable mercy of our God! we provide the Sin , he provides the Remedy . Behold an Expiation well-near as early as our Sin : the bloud of a young Lamb or Dove , yea rather the bloud of Him whose innocence was represented by both , cleanseth us presently from our filthinesse . First went Circumcision , then came the Sacrifice ; that , by two holy acts , that which was naturally unholy might be hallowed unto God. Under the Gospell our Baptism hath the force of both : it does away our corruption by the Water of the Spirit ; it applies to us the Sacrifice of Christ's Bloud , whereby we are cleansed . Oh that we could magnifie this goodnesse of our God , which hath not left our very infancy without redresse , but hath provided helps whereby we may be delivered from the danger of our hereditary evils . Such is the favourable respect of our wise God , that he would not have us undoe our selves with Devotion : the service he requires of us is ruled by our abilities . Every poor mother was not able to bring a Lamb for her offering : there was none so poor but might procure a pair of Turtles or Pigeons . These doth God both prescribe , and accept from poorer hands , no lesse then the beasts of a thousand mountains : He looks for somewhat of every one , not of every one alike . Since it is he that makes differences of abilities , ( to whom it were as easie to make all rich , ) his mercy will make no difference in the acceptation . The truth and heartiness of Obedience is that which he will crown in his meanest servants . A Mite from the poor widow is more worth to him then the Talents of the wealthy . After all the presents of those Eastern Worshippers , ( who intended rather homage then ditation , ) the Blessed Virgin comes in the form of poverty with her two Doves unto God. She could not without some charge lie all this while at Bethlehem , she could not without charge travell from Bethlehem to Jerusalem . Her offering confesseth her Penury . The best are not ever the wealthiest . Who can despise any one for want , when the Mother of Christ was not rich enough to bring a Lamb for her purification ? We may be as happy in russet , as in tissue . While the Blessed Virgin brought her Son into the Temple with that pair of Doves , here were more Doves then a pair : They for whose sake that Offering was brought , were more Doves , then the Doves that were brought for that Offering . Her Son , for whom she brought that Dove to be sacrificed , was that Sacrifice which the Dove represented . There was nothing in him but perfection of innocence , and the oblation of him is that whereby all mothers and sons are fully purified . Since in our selves we cannot be innocent , happy are we , if we can have the spotless Dove sacrificed for us , to make us innocent in him . The Blessed Virgin had more business in the Temple then her own ; she came , as to purifie her self , so to present her Son. Every male that first opened the womb was holy unto the Lord. He that was the Son of God by eternal generation before times , and by miraculous conception in time , was also by common course of nature consecrate unto God. It is fit the Holy Mother should present God with his own : Her first-born was the first-born of all creatures . It was he , whose Temple it was that he was presented in , to whom all the first-born of all creatures were consecrated , by whom they were accepted ; and now is he brought in his mother's arms to his own House , and as Man is presented to himself as God. If Moses had never written a Law of God's special propriety in the first-born , this Son of God's Essence and Love had taken possession of the Temple ; his right had been a perfect Law to himself : Now his obedience to that Law , which himself had given , doth no less call him thither , then the challenge of his peculiar interest . He that was the Lord of all creatures , ever since he struck the first-born of the Egyptians , requires the first male of all creatures , both man and beast , to be dedicated to him : wherein God caused a miraculous event to second nature , which seems to challenge the first and best for the Maker . By this rule , God should have had his service done onely by the Heirs of Israel : But since God , for the honour and remuneration of Levi , had chosen out that Tribe to minister unto him , now the first-born of all Israel must be presented to God as his due , but by allowance redeemed to their parents . As for Beasts , the first male of the clean beasts must be sacrificed , of unclean exchanged for a price . So much morality is there in this constitution of God , that the best of all kinds is fit to be consecrated to the Lord of all . Every thing we have is too good for us , if we think any thing we have too good for him . How glorious did the Temple now seem , that the Owner was within the walls of it ? Now was the hour and guest come , in regard whereof the second Temple should surpass the first : this was his House built for him , dedicated to him ; there had he dwelt long in his spiritual Presence , in his typicall . There was nothing either placed or done within those walls whereby he was not resembled ; and now the Body of those Shadows is come , and presents himself where he had been ever represented . Jerusalem is now every-where : There is no Church , no Christian heart , which is not a Temple of the living God : There is no Temple of God wherein Christ is not presented to his Father . Look upon him ( O God ) in whom thou art well pleased , and in him and for him be well pleased with us . Under the Gospel we are all first-born , all heirs ; every Soul is to be holy unto the Lord ; we are a Royal generation , an holy Priesthood . Our Baptism , as it is our Circumcision , and our sacrifice of Purification , so is it also our Presentation unto God. Nothing can become us but Holiness . O God , to whom we are devoted , serve thy self of us , glorifie thy self by us , till we shall by thee be glorified with thee . VI. Herod and the Infants . WEll might these Wise men have suspected Herod's Secrecy : If he had meant well , what needed that whispering ? That which they published in the streets , he asks in his privy-chamber : yet they , not misdoubting his intention , purpose to fulfill his charge . It could not in their apprehension but be much honour to them to make their success known , that now both King and people might see , it was not Fancy that led them , but an assured Revelation . That God which brought them thither diverted them , and caused their eyes to shut , to guide them the best way home . These Sages made a happy voiage , for now they grew into farther acquaintance with God : They are honoured with a second Messenger from Heaven : They saw the Star in the way , the Angel in their bed . The Star guided their journey unto Christ , the Angel directed their return . They saw the Star by day , a Vision by night . God spake to their eyes by the Star , he speaks to their heart by a Dream . No doubt , they had left much noise of Christ behind them : they that did so publish his Birth by their inquiry at Jerusalem , could not be silent when they found him at Bethlehem . If they had returned by Herod , I fear they had come short home . He that meant death to the Babe for the name of a King , could mean no other to those that honoured and proclaimed a new King , and erected a throne besides his . They had done what they came for ; and now that God whose business they came about takes order at once for his Son's safety , and for theirs . God , who is Perfection it self , never begins any business , but he makes an end , and ends happily . When our ways are his , there is no danger of miscarriage . Well did these Wise men know the difference , as of Stars , so of Dreams ; they had learned to distinguish between the natural and divine : and once apprehending God in their sleep , they follow him waking , and return another way . They were no Subjects to Herod , his command pressed them so much the less : or if the being within his dominions had been no less bond then native subjection , yet where God did countermand Herod , there could be no question whom to obey . They say not , We are in a strange Country , Herod may meet with us , it can be no less then death to mock him in his own territories ; but chearfully put themselves upon the way , and trust God with the success . When men command with God , we must obey men for God , and God in men ; when against him , the best obedience is to deny obedience , and to turn our backs upon Herod . The Wise men are safely arrived in the East , and fill the world full of expectation , as themselves are full of wonder : Joseph and Mary are returned with the Babe to that Jerusalem where the Wise men had inquired for his Birth . The City was doubtless still full of that rumour , and little thinks , that he whom they talk of was so near them . From thence they are at least in their way to Nazareth , where they purpose their abode . God prevents them by his Angel , and sends them for safety into Egypt . Joseph was not wont to be so full of Visions : It was not long since the Angel appeared unto him to justifie the innocency of the Mother , and the Deity of the Son ; now he appears for the preservation of both , and a preservation by flight . Could Joseph now chuse but think , Is this the King that must save Israel , that needs to be saved by me ? If he be the Son of God , how is he subject to the violence of men ? How is he Almighty , that must save himself by flight ? or how must he flie to save himself out of that land , which he comes to save ? But faithful Joseph having been once tutoured by the Angel , and having heard what the Wise men said of the Star , what Simeon and Anna said in the Temple , labours not so much to reconcile his thoughts , as to subject them ; and , as one that knew it safer to suppress doubts then to assoil them , can believe what he understands not , and can wonder where he cannot comprehend . Oh strange condition of the King of all the world ! He could not be born in a baser estate , yet even this he cannot enjoy with safety . There was no room for him in Bethlehem , there will be no room for him in Judaea . He is no sooner come to his own , then he must flie from them ; that he may save them , he must avoid them . Had it not been easie for thee ( O Saviour ) to have acquit thy self from Herod a thousand ways ? What could an arm of flesh have done against the God of spirits ? What had it been for thee to have sent Herod five years sooner unto his place ? what to have commanded fire from heaven on those that should have come to apprehend thee ? or to have bidden the earth to receive them alive , whom she meant to swallow dead ? We suffer misery , because we must ; thou , because thou wouldest . The same will that brought thee from Heaven into earth , sends thee from Jewry to Egypt . As thou wouldst be born mean and miserable , so thou wouldst live subject to humane vexations ; that thou , who hast taught us how good it is to bear the yoke even in our youth , mightst sanctifie to us early afflictions . Or whether , O Father , since it was the purpose of thy wisedom to manifest thy Son by degrees unto the world , was it thy will thus to hide him for a time under our infirmity ? And what other is our condition ? we are no sooner born thine , then we are persecuted . If the Church travail , and bring forth a male , she is in danger of the Dragons streams . What do the Members complain of the same measure which was offered to the Head ? Both our Births are accompanied with Tears . Even of those whose mature age is full of trouble , yet the infancy is commonly quiet : but here life and toil began together . O Blessed Virgin , even already did the sword begin to pierce thy Soul. Thou which wert forced to bear thy Son in thy womb from Nazareth to Bethlehem , must now bear him in thy arms from Jewry into Egypt . Yet couldst thou not complain of the way , whilest thy Saviour was with thee : His presence alone was able to make the Stable a Temple , Egypt a Paradise , the way more pleasing then rest . But whither then , O whither dost thou carry that blessed burthen , by which thy self and the world are upholden ? To Egypt , the Slaughter-house of God's people , the Furnace of Israel's ancient affliction , the Sink of the world : Out of Egypt have I called my Son , saith God. That thou calledst thy Son out of Egypt , O God , is no marvell . It is a marvell that thou calledst him into Egypt ; but that we know , all earths are thine , and all places and men are like figures upon a table , such as thy disposition makes them . What a change is here ? Israel , the first-born of God , flies out of Egypt into the promised Land of Judaea . Christ , the first-born of all creatures , flies from Judaea into Egypt . Egypt is become the Sanctuary , Judaea the Inquisition-house of the Son of God. He , that is every where the same , makes all places alike to his : He makes the fiery Furnace a Gallery of pleasure , the Lions den an house of defence , the Whales belly a lodging-chamber , Egypt an harbour . He flees , that was able to preserve himself from danger ; to teach us , how lawfully we may flee from those dangers we cannot avoid otherwise . It is a thankless fortitude , to offer our throat unto the knife . He that came to die for us fled for his own preservation , and hath bid us follow him ; When they persecute you in one City , flee into another . We have but the use of our lives , and we are bound to husband them to the best advantage of God and his Church . God hath made us , not as Butts to be perpetually shot at , but as the marks of Rovers movable , as the wind and sun may best serve . It was warrant enough for Joseph and Mary , that God commands them to flee ; yet so familiar is God grown with his approved servants , that he gives them the reason of his commanded flight : For Herod will seek the young child , to destroy him . What wicked men will do , what they would doe , is known unto God beforehand . He that is so infinitely wise to know the designs of his enemies before they are , could as easily prevent them , that they might not be : but he lets them run on in their own courses , that he may fetch glory to himself out of their wickedness . Good Joseph , having this charge in the night , staies not till the morning : no sooner had God said , Arise , then he starts up and sets forward . It was not diffidence , but obedience , that did so hasten his departure . The charge was direct , the business important . He dares not linger for the light , but breaks his rest for the journey , and taking advantage of the dark , departs toward Egypt . How knew he this occasion would abide any delay ? We cannot be too speedy in the execution of Gods commands , we may be too late . Here was no treasure to hide , no hangings to take down , no lands to secure : The poor Carpenter needs do no more but lock the doors , and away . He goes lightly that wants a load . If there be more pleasure in abundance , there is more security in a mean estate . The Bustard or the Ostridge , when he is pursued , can hardly get upon his wings ; whereas the Lark mounts with ease . The rich hath not so much advantage of the poor in injoying , as the poor hath of the rich in leaving . Now is Joseph come down into Egypt . Egypt was beholden to the Name , as that whereto it did owe no less then their universal preservation . Well might it repay this act of Hospitality to that Name and Bloud . The goging down into Egypt had not so much difficulty as the staying there . Their absence from their Country was little better then a Banishment . But what was this other , then to serve a Prentiship in the house of bondage ? To be any-were save at home was irksome : but to be in Egypt so many years amongst idolatrous Pagans , must needs be painfull to religious hearts . The Command of their God , and the Presence of Christ makes amends for all . How long should they have thought it to see the Temple of God , if they had not had the God of the Temple with them ? how long to present their Sacrifices at the Altar of God , if they had not had him with them who made all Sacrifices accepted , and who did accept the Sacrifice of their Hearts ? Herod was subtle in mocking the Wise men , whiles he promised to worship him whom he meant to kill . Now God makes the Wise men to mock him , in disappointing his expectation . It is just with God , to punish those which would beguile others with illusion . Great spirits are so much more impatient of disgrace . How did Herod now rage and fret , and vainly wish to have met with those false spies , and tell with what torments he would revenge their treachery , and curse himself for trusting Strangers in so important a business ? The Tyrants suspicion would not let him rest long : Ere many days he sends to inquire of them , whom he sent to inquire of Christ . The notice of their secret departure increaseth his jealousie ; and now his anger runs mad , and his fear proves desperate . All the Infants of Bethlehem , shall bleed for this one . And ( that he may make sure work ) he cuts out to himself large measures both of time and place . It was but very lately that the Star appeared , that the Wise men re-appeared not : They asked for him that was born , they did not name when he was born : Herod , for more security , over-reaches their time , and fetches into the slaughter all the Children of two years age . The Priests and Scribes had told him , the Town of Bethlehem must be the place of the Messiah's nativity : He fetches in all the Children of the coasts adjoyning ; yea , his own shall for the time be a Bethlehemite . A tyrannous guiltiness never thinks it self safe , but ever seeks to assure it self in the excess of cruelty . Doubtless he , who so privily inquired for Christ , did as secretly brew this Massacre . The Mothers were set with their Children on their laps , feeding them with the breast , or talking to them in the familiar language of their love , when suddenly the Executioner rushes in , and snatches them from their arms ; and at once pulling forth his Commission and his Knife , without regard to shrieks or tears , murthers the innocent Babe , and leaves the passionate Mother in a mean between madness and death . What cursing of Herod ? what wringing of hands ? what condoling ? what exclaiming was now in the streets of Bethlehem ? O bloudy Herod , that couldst sacrifice so many harmless lives to thine Ambition ! What could those Infants have done ? If it were thy person whereof thou wert afraid , what likelihood was it thou couldst live till those Sucklings might endanger thee ? This news might affect thy Successours , it could not concern thee , if the heat of an impotent and furious envy had not made thee thirsty of bloud . It is not long that thou shalt enjoy this cruelty : After a few hatefull years thy soul shall feel the weight of so many Innocents , of so many just Curses . He , for whose sake thou killedst so many , shall strike thee with death ; and then what wouldest thou have given to have been as one of those Infants whom thou murtheredst ? In the mean time , when thine Executioners returned , and told thee of their unpartial dispatch , thou smiledst to think how thou hadst defeated thy Rival , and beguiled the Star , and eluded the Prophecies ; whiles God in Heaven and his Son on earth laugh thee to scorn , and make thy rage an occasion of farther glory to him whom thou meantest to suppress . He that could take away the lives of others cannot protract his own . Herod is now sent home . The coast is clear for the return of that Holy Family . Now God calls them from their Exile . Christ and his Mother had not stayed so long out of the confines of the reputed visible Church , but to teach us continuance under the Cross . Sometimes God sees it good for us , not to sip of the cup of Affliction , but to make a diet-drink of it , for constant and common use . If he allows us no other liquour for many years , we must take it off chearfully , and know that it is but the measure of our betters . Joseph and Mary stir not without a Command ; their Departure , Stay , Removal is ordered by the voice of God. If Egypt had been more tedious unto them , they durst not move their foot till they were bidden . It is good in our own business to follow Reason or Custome : but in God's business , if we have any other guide but himself , we presume , and cannot expect a blessing . O the wonderfull dispensation of God in concealing of himself from men ! Christ was now some five years old : he bears himself as an Infant , and , knowing all things , neither takes nor gives notice of ought concerning his removall and disposing , but appoints that to be done by his Angel , which the Angel could not have done but by him . Since he would take our nature , he would be a perfect child , suppressing the manifestation and exercise of that Godhead whereto that Infant nature was conjoined . Even so , O Saviour , the Humility of thine Infancy was answerable to that of thy Birth . The more thou hidest and abasest thy self for us , the more should we magnifie thee , the more should we deject our selves for thee . Unto thee with the Father and the Holy Ghost , be all honour and glory , now and for ever . Amen . VII . Christ among the Doctours . EVen the Spring shews us what we may hope for of the tree in Summer . In his Nonage therefore would our Saviour give us a taste of his future proof , lest if his perfection should have shewed it self without warning to the world , it should have been entertained with more wonder then belief ; now this act of his Childhood shall prepare the faith of men by fore-expectation . Notwithstanding all this early demonstration of his Divine graces , the incredulous Jews could afterwards say , Whence hath this man his wisedome and great works ? What would they have said , if he had suddenly leapt forth into the clear light of the world ? The Sun would dazzle all eyes , if he should break forth at his first rising into his full strength : now he hath both the Day-star to goe before him , and to bid men look for that glorious body , and the lively colours of the Day , to publish his approach ; the eye is comforted , not hurt by his appearance . The Parents of Christ went up yearly to Jerusalem at the feast of the Passover ; the Law was onely for the males . I do not find the Blessed Virgin bound to this voiage ; the weaker sex received indulgence from God : yet she , knowing the spirituall profit of that journey , takes pains voluntarily to measure that long way every year . Piety regards not any distinction of sexes or degrees , neither yet doth God's acceptation : rather doth it please the mercy of the Highest , more to reward that service which , though he like in all , yet out of favour he will not impose upon all . It could not be but that she whom the Holy Ghost overshadowed should be zealous of God's service . Those that will goe no farther then they are dragged in their religious exercises , are no whit of kin to her whom all generations shall call blessed . The Child Jesus in the minority of his age went up with his Parents to the holy Solemnity , not this year onely , but in all likelihood others also . He in the power of whose Godhead , and by the motion of whose Spirit , all others ascended thither , would not himself stay at home . In all his Examples he meant our instruction : this pious act of his Nonage intended to lead our first years into timely Devotion . The first liquor seasons the vessell for a long time after . It is every way good for a man to bear God's yoke even from his infancy : it is the policie of the Devill to discourage early Holiness . He that goes out betimes in the morning , is more like to dispatch his journey , then he that lingers till the day be spent . This blessed Family came not to look at the feast and be gone ; but they duly staid out all the appointed days of unlevened bread . They and the rest of Israel could not want houshold-businesses at home : those secular affairs could not either keep them from repairing to Jerusalem , or send them away immaturely . Worldly cares must give place to sacred . Except we will depart unblessed , we must attend God's services till we may receive his dismission . It was the fashion of those times and places , that they went up , ( and so returned , ) by troups to those set meetings of their holy Festivals . The whole Parish of Nazareth went and came together . Good fellowship doth no way so well as in the passage to Heaven : much comfort is added by society to that journey , which is of it self pleasant . It is an happy word , Come , let us go up to the house of the Lord. Mutuall incouragement is none of the least benefits of our holy Assemblies . Many sticks laid together make a good fire , which if they lie single , lose both their light and heat . The Feast ended , what should they doe but return to Nazareth ? God's services may not be so attended , as that we should neglect our particular callings . Himself calls us from his own house to ours , and takes pleasure to see a painfull Client . They are foully mistaken , that think God cares for no other trade but Devotion . Piety and Diligence must keep meet changes with each other : neither doth God less accept of our return to Nazareth , then our going up to Jerusalem . I cannot think that the Blessed Virgin , or good Joseph , could be so negligent of their Divine charge , as not to call the Child Jesus to their setting forth from Jerusalem . But their back was no sooner turned upon the Temple , then his face was towards it : He had business in that place , when theirs was ended : there he was both worshipped , and represented . He , in whom the Godhead dwelt bodily , could doe nothing without God : His true Father led him away from his supposed . Sometimes the affairs of our ordinary vocation may not grudge to yield unto spiritual occasions . The Parents of Christ knew him well to be of a disposition , nor strange , nor sullen and Stoical , but sweet and sociable : and therefore they supposed he had spent the time and the way in company of their friends and neighbours . They do not suspect him wandered into the solitary fields : but when evening came , they go to seek him among their kinsfolk and acquaintance . If he had not wonted to converse formerly with them , he had not now been sought amongst them . Neither as God , nor Man , doth he take pleasure in a stern froward austerity , and wild retiredness ; but in a mild affableness , and amiable conversation . But , O Blessed Virgin , who can express the sorrows of thy perplexed soul , wben all that evening-search could afford thee no news of thy Son Jesus ? Was not this one of those Swords of Simeon , which should pierce through thy tender breast ? How didst thou chide thy credulous neglect , in not observing so precious a charge , and blame thine eyes , for once looking beside this object of thy love ? How didst thou , with thy carefull Husband spend that restless night in mutual expostulations , and bemoanings of your loss ? How many suspicious imaginations did that while rack thy grieved spirit ? Perhaps thou migtest doubt , lest they which laid for him , by Herod's command , at his birth , had now by the secret instigation of Archelaus surprised him in his childhood . Or it may be thou thoughtest thy Divine Son had now withdrawn himself from the earth , and returned to his Heavenly Glory , without warning . Or peradventure thou studiedst with thy self , whether any carelesness on thy behalf had not given occasion to this absence . O dear Saviour , who can miss , and not mourn for thee ? Never any soul conceived thee by faith , that was less afflicted with the sense of thy desertion , then comforted with the joy of thy presence . Just is that sorrow , and those tears seasonable , that are bestowed upon thy loss . What comfort are we capable of , whiles we want thee ? What relish is there in these earthly delights without thee ? What is there to mitigate our passionate discomforts , if not from thee ? Let thy self loose , O my soul , to the fulness of sorrow , when thou findest thy self bereaved of him , in whose presence is the fulness of joy ; and deny to receive comfort from any thing save from his return . In vain is Christ sought among his kindred according to the flesh . So far are they still from giving us their aid to find the true Messias , that they lead us from him . Back again therefore are Joseph and Mary gone to seek him at Jerusalem . She goes about in the City , by the steets and by the open places , and seeks him whom her soul loveth : she sought him for the time , and found him not . Do we think she spared her search ? The evening of her return she hastes to the Inn where she had left him ; where missing him , she inquires of every one she met , Have you not seen him whom my soul loveth ? At last , the third day , she finds him in the Temple . One day was spent in the journey towards Galilee , another in the return to Jerusalem ; the third day recovers him . He , who would rise again the third day , and be found amongst the living , now also would the third day be found of his Parents , after the sorrow of his absence . But where wert thou , O Blessed Jesu , for the space of these three days ? where didst thou bestow thy self , or who tended thee , whilst thou wert thus alone at Jerusalem ? I know , if Jerusalem should have been as unkind to thee as Bethlehem , thou couldst have commanded the Heavens to harbour thee ; and if men did not minister to thee , thou couldst have commanded the service of Angels . But since the form of a servant called thee to a voluntary homeliness , whether it pleased thee to exercise thy self thus early with the difficulties of a stranger , or to provide miraculously for thy self , I inquire not , since thou revealest not ; onely this I know , that hereby thou intendedst to teach thy Parents , that thou couldst live without them ; and that not of any indigency , but out of a gracious dispensation , thou wouldst ordinarily depend upon their care . In the mean time , thy Divine wisedome could not but fore-know all these corroding thoughts wherewith the heart of thy dear Mother must needs bleed , through this sudden dereliction ; yet wouldst thou leave her for the time to her sorrow . Even so , O Saviour , thou thoughtest fit to visit her that bore thee with this early affliction . Never any loved thee , whom thou dost not sometimes exercise with the grief of missing thee ; that both we may be more carefull to hold thee , and more joyfull in recovering thee . Thou hast said , and canst not lie , I am with you to the end of the world : but even whiles thou art really present , thou thinkest good to be absent unto our apprehensions . Yet if thou leave us , thou wilt not forsake us ; if thou leave us for our humiliation , thou wilt not forsake us to our finall discomfort : thou mayest for three days hide thy self , but then we shall find thee in the Temple . None ever sought thee with a sincere desire of whom thou wert not found . Thou wilt not be either so little absent , as not to whet our appetites , nor so long , as to fainten the heart . After three days we shall find thee : and where should we rather hope to find thee then in the Temple ? There is the habitation for the God of Israel , there is thy resting-place for ever . Oh all ye that are grieved with the want of your Saviour , see where you must seek him . In vain shall ye hope to find him in the streets , in the Taverns , in the Theaters : seek him in his holy Temple . Seek him with piety , seek him with faith , there shall ye meet him , there shall ye recover him . Whilst Children of that age were playing in the streets , Christ was found sitting in the Temple ; not to gaze on the outward glory of that House , or on the golden Candlesticks or Tables , but to hear and appose the Doctours . He who , as God , gave them all the wisedome they had , as the Son of man hearkens to the wisedom he had given them . He , who sate in their Hearts , as the Authour of all learning and knowledge , sits in the midst of their School as an humble Disciple : that by learning of them , he might teach all the younger sort humility , and due attendance upon their Instructors . He could at the first have taught the great Rabbins of Israel the deep mysteries of God : but because he was not yet called by his Father to the publick function of a Teacher , he contents himself to hear with diligence , and to ask with modesty , and to teach onely by insinuation . Let those consider this , who will needs run as soon as they can go ; and when they find ability , think they need not stay for a farther vocation of God or men . Open your eyes , ye rathe-ripe invaders of God's Chair ; and see your Saviour in his younger years , not sitting in the eminent pulpits of the Doctours , but in the lowly floors of the Auditours . See him , that could have taught the Angels , listning in his minority to the voice of men . Who can think much to learn of the Ancients , when he looks upon the Son of God sitting at the feet of the Doctours of Israel ? First he hears , then he asks . How much more doth it concern us to be Hearers ere we offer to be Teachers of others ? He gathers that hears , he spends that teacheth . If we spend before we gather , we shall soon prove bankrupts . When he hath heard , he asks , and after that he answers . Doubtless those very Questions were Instruction , and meant to teach more then to learn. Never had these great Rabbins heard the voice of such a Tutor ; in whom they might see the wisedom of God so concealing it self , that yet it would be known to be there . No marvel then if they all wondred at his understanding and answers . Their eyes saw nothing but humane weakness , their ears heard Divine sublimity of matter : betwixt what they saw and what they heard , they could not but be distracted with a doubting admiration . And why did ye not ( O ye Jewish Teachers ) remember , That to us a Child is born , and unto us a Son is given , and the government is upon his shoulder , and his name shall be called Wonderfull , Counsellor , the mighty God ; the everlasting Father , the Prince of peace ? Why did ye not now bethink your selves what the Star , the Sages , the Angels , the Shepherds , Zachary , Simeon , Anna , had premonished you ? Fruitless is the wonder that endeth not in faith . No Light is sufficient , where the eyes are held through unbelief or prejudice . The Doctours were not more amazed to hear so profound a Childhood , then the Parents of Christ were to see him among the Doctours : the joy of finding him did strive with the astonishment of finding him thus . And now , not Joseph , ( he knew how little right he had to that Divine Son ) but Mary breaks forth into a loving expostulation , Son , why hast thou dealt so with us ? That she might not seem to take upon her as an imperious Mother , it is like she reserved this question till she had him alone : wherein she meant rather to express grief then correption . Onely herein the Blessed Virgin offended , that her inconsideration did not suppose , ( as it was , ) that some higher respects then could be due to flesh and bloud called away the Son of God from her that was the daughter of Man. She , that was but the mother of Humanity , should not have thought that the business of God must for her sake be neglected . We are all partial to our selves naturally , and prone to the regard of our own rights . Questionless this gracious Saint would not for all the world have willingly preferred her own attendence to that of her God : through heedlesness she doeth so . Her Son and Saviour is her monitour , out of his Divine love reforming her natural : How is it that ye sought me ? Know ye not that I must go about my Fathers business ? Immediately before the Blessed Virgin had said , Thy Father & I sought thee with heavy hearts : Wherein , both , according to the supposition of the world , she calleth Joseph the Father of Christ , and , according to the fashion of a dutifull wife , she names her Joseph before her self . She well knew that Joseph had nothing but a name in this business , she knew how God had dignified her beyond him ; yet she says , Thy Father and I sought thee . The Son of God stands not upon contradiction to his mother , but leading her thoughts from his supposed Father to his true , from earth to heaven , he answers ; Knew ye not that I must go about my Fathers business ? It was honour enough to her , that he had vouchsafed to take flesh of her . It was his eternall Honour , that he was God of God , the everlasting Son of the heavenly Father : Good reason therefore was it , that the respects to flesh should give place to the God of Spirits . How well contented was Holy Mary with so just an answer ? how doth she now again in her heart renew her answer to the Angel , Behold the servant of the Lord , be it according to thy word . We are all the Sons of God in another kind , Nature and the World think we should attend them . We are not worthy to say we have a Father in Heaven , if we cannot steal away from these earthly distractions , and imploy our selves in the services of our God. VIII . Christ's Baptism . JOhn did every way forerun Christ , not so much in the time of his Birth , as in his Office : neither was there more unlikeliness in their disposition and carriage , then similitude in their function . Both did preach and baptize : onely John baptized by himself , our Saviour by his Disciples . Our Saviour wrought miracles by himself , by his Disciples ; John wrought none by either . Wherein Christ meant to shew himself a Lord , and John a Servant ; and John meant to approve himself a true Servant to him whose Harbinger he was . He that leapt in the womb of his mother when his Saviour ( then newly conceived ) came in presence , bestir'd himself when he was brought forth into the light of the Church , to the honour and service of his Saviour . He did the same before Christ , which Christ charged his Disciples to doe after him , preach and baptize . The Gospel ran always in one tenour , and was never but like it self . So it became the Word of him , in whom there is no shadow by turning , and whose Word it is , I am Jehova , I change not . It was fit that he which had the Prophets , the Star , the Angel to foretell his coming into the world , should have his Usher to go before him , when he would notifie himself to the world . John was the Voice of a Cryer ; Christ was the Word of his Father . It was fit this Voice should make a noise to the world , ere the Word of the Father should speak to it . John's note was still , Repentance , the Axe to the root , the Fan to the floor , the Chaffe to the fire : as his Raiment was rough , so was his Tongue ; and if his Food were wild Hony , his Speech was stinging Locusts . Thus must the way be made for Christ in every heart . Plausibility is no fit preface to Regeneration . If the heart of man had continued upright , God might have been entertained without contradiction : but now violence must be offered to our corruption , ere we can have room for Grace . If the great Way-maker do not cast down hills , and raise up valleys in the bosomes of men , there is no passage for Christ . Never will Christ come into that Soul , where the Herald of Repentance hath not been before him . That Saviour of ours , who from eternity lay hid in the Counsel of God , who in the fulness of time so came , that he lay hid in the womb of his mother for the space of forty weeks , after he was come thought fit to lie hid in Nazareth for the space of thirty years , now at last begins to shew himself to the world , and comes from Galilee to Jordan . He that was God always , and might have been perfect Man in an instant , would by degrees rise to the perfection both of his Manhood , and execution of his Mediatourship ; to teach us the necessity of leisure in spiritual proceedings ; that many Suns , and successions of seasons , and means must be stayed for , ere we can attain our maturity ; and that when we are ripe for the imployments of God , we should no less willingly leave our obscurity , then we took the benefit of it for our preparation . He that was formerly circumcised would now be baptized . What is Baptism but an Evangelical Circumcision ? What was Circumcision but a legal Baptism ? One both supplied and succeeded the other ; yet the Authour of both will undergo both . He would be circumcised , to sanctifie his Church that was ; and baptized , to sanctifie his Church that should be ; that so in both Testaments he might open a way into Heaven . There was in him neither filthiness , nor foreskin of corruption , that should need either knife or water . He came not to be a Saviour for himself , but for us . We are all uncleanness and uncircumcision . He would therefore have that done to his most pure Body , which should be of force to clear our impure Souls : thus making himself sin for us , that we might be made the righteousness of God in him . His Baptism gives virtue to ours . His last action ( or rather passion ) was his Baptizing with bloud ; his first was his Baptization with water : both of them wash the world from their sins . Yea , this latter did not onely wash the souls of men , but washeth that very water by which we are washed : from hence is that made both clean and holy , and can both cleanse and hallow us . And if the very Handkerchief which touched his Apostles had power of cure , how much more that Water which the sacred body of Christ touched ? Christ comes far to seek his Baptism ; to teach us ( for whose sake he was baptized ) to wait upon the Ordinances of God , and to sue for the favour of spiritual blessings . They are worthless commodities that are not worth seeking for . It is rarely seen , that God is found of any man unsought for . That desire which onely makes us capable of good things , cannot stand with neglect . John durst not baptize unbidden ; his Master sent him to do this service ; and behold , the Master comes to his Servant , to call for the participation of that priviledge which he himself had instituted and injoyned . How willingly should we come to our spiritual Superious , for our part in those mysteries which God hath left in their keeping ? yea , how gladly should we come to that Christ who gives us these blessings , who is given to us in them ? This seemed too great an honour for the modesty of John to receive . If his mother could say , when her Blessed Cousin the Virgin Mary came to visit her , Whence is this to me , that the Mother of my Lord should come to me ? how much more might he say so , when the Divine Son of that mother came to call for a favour from him ? I have need to be baptized of thee , and comest thou to me ? O holy Baptist , if there were not a greater born of woman than thou , yet thou couldst not be born of a woman , and not need to be baptized of thy Saviour . He baptized with fire , thou with water . Little would thy water have availed thee without his fire . If he had not baptized thee , how wert thou sanctified from the womb ? There can be no flesh without filthiness . Neither thy supernatural conception , nor thy austere life could exempt thee from the need of Baptism . Even those that have not lived to sin after the similitude of Adam , yet are they so tainted with Adam , that , unless the Second Adam cleanse them by his Baptism , they are hopeless . There is no less use of Baptism unto all , then there is certainty of the need of Baptism . John baptized without , Christ within . The more holy a man is , the more sensible he is of his unholiness . No carnal man could have said , I have need to be baptized of thee , neither can he find what he is the better for a little Font-water . The sense of our wretchedness , and the valuation of our spiritual helps , is the best trial of our Regeneration . Our Saviour doth not deny , that either John hath need to be baptized of him , or that it is strange that he should come to be baptized of John ; but he will needs thus far both honour John , and disparage himself , to be baptized of his Messenger . He that would take flesh of the Virgin , education from his Parents , sustenance from his creatures , will take Baptism from John. It is the praise of his mercy , that he will stoop so low as to be beholden to his creatures , which from him receive their being and power , both to take and give . Yet not so much respect to John , as obedience to his Father , drew him to this point of Humiliation ; Thus it behoves us to fulfill all righteousness . The Counsels and Appointments of God are Righteousness it self . There needs no other motive either to the Servant or the Son , then the knowledge of those righteous purposes . This was enough to lead a faithfull man through all difficulties and inconveniencies ; neither will it admit of any reply , or any demur . John yieldeth to this honour which his Saviour puts upon him , in giving Baptism to the Authour of it . He baptized others to the remission of their sins : now he baptizes him by whom they are remitted , both to the Baptizer and to others . No sooner is Christ baptized , then he comes forth of the water . The element is of force but during the use ; it turns common , when that is past . Neither is the water sooner poured on his head , then the Heavens are opened , and the Holy Ghost descendeth upon that head which was baptized . The Heavens are never shut whiles either of the Sacraments is duly administred and received : Neither do the Heavens ever thus open , without the descent of the Holy Ghost . But now that the God of Heaven is baptized , they open unto him , which are opened to all the faithfull by him ; and that Holy Ghost which proceeded from him , together with the Father , joyns with the Father in a sensible testimony of him : that now the world might see what interest he had in the Heavens , in the Father , in the Holy Spirit , and might expect nothing but divine from the entrance of such a Mediator . IX . Christ Tempted . NO sooner is Christ come out of the water of Baptism , then he enters into the fire of Temptation . No sooner is the Holy Spirit descended upon his head in the form of a Dove , then he is led by the Spirit to be tempted . No sooner doth God say , This is my Son , then Satan says , If thou be the Son of God. It is not in the power either of the gift or seals of Grace , to deliver us from the assaults of Satan . They may have the force to repell evil suggestions , they have none to prevent them . Yea , the more we are ingaged unto God by our publick vows , and his pledges of favour , so much more busie and violent is the rage of that Evil one to encounter us . We are no sooner stept forth into the field of God , then he labours to wrest our weapons out of our hands , or to turn them against us . The voice from Heaven acknowledged Christ to be the Son of God : this Divine Testimony did not allay the malice of Satan , but exasperate it . Now that venomous Serpent swells with inward poison , and hasts to assail him whom God hath honoured from Heaven . O God , how should I look to escape the suggestions of that Wicked one , when the Son of thy love cannot be free ? when even Grace it self draws on enmity ? That enmity that spared not to strike at the head , will it forbear the weakest and remotest limb ? Arm thou me therefore with an expectation of that evil I cannot avoid . Make thou me as strong as he is malicious . Say to my soul also , Thou art my Son , and let Satan doe his worst . All the time of our Saviour's obscurity I do not find him set upon . Now that he looks forth to the publick execution of his Divine Office , Satan bends his forces against him . Our privacy , perhaps , may sit down in peace ; but never man did endeavour a common good without opposition . It is a sign that both the Work is holy , and the Agent faithfull , when we meet with strong affronts . We have reason to be comforted with nothing so much as with resistence . If we were not in a way to do good , we should find no rubs : Satan hath no cause to molest his own , and that whilst they go about his own service . He desires nothing more , then to make us smooth paths to sin : but when we would turn our feet to holiness , he blocks up the way with Temptations . Who can wonder enough at the sawciness of that bold Spirit , that dares to set upon the Son of the everliving God ? Who can wonder enough at thy meekness and patience , O Saviour , that wouldst be tempted ? He wanted not malice and presumption to assault thee ? thou wantedst not humility to endure those assaults . I should stand amazed at this voluntary dispensation of thine , but that I see the susception of our humane nature lays thee open to this condition . It is necessarily incident to manhood to be liable to Temptations . Thou wouldest not have put on Flesh , if thou hadst meant utterly to put off this consequence of our infirmity . If the state of innocence could have been any defence against evil motions , the First Adam had not been tempted , much less the Second . It is not the presenting of Temptations that can hurt us , but their entertainment . Ill counsel is the fault of the Giver , not of the Refuser . We cannot forbid lewd eyes to look in at our windows , we may shut our doors against their entrance . It is no less our praise to have resisted , then Satan's blame to suggest evil . Yea , O Blessed Saviour , how glorious was it for thee , how happy for us , that thou wert tempted ? Had not Satan tempted thee , how shouldst thou have overcome ? Without blows there can be no victory , no triumph . How had thy power been manifested , if no adversary had tried thee ? The First Adam was tempted and vanquished ; the Second Adam , to repay and repair that foil , doth vanquish in being tempted . Now have we not a Saviour , and High Priest , that cannot be touched with the feeling of our infirmities ; but such an one as was in all things tempted in like sort , yet without sin . How boldly therefore may we go unto the Throne of grace , that we may receive mercy , and find grace of help in time of need ? Yea , this Duel was for us : Now we see by this conflict of our Almighty Champion , what manner of Adversary we have , how he fights , how he is resisted , how overcome . Now our very Temptation affords us comfort , in that we see , the dearer we are unto God , the more obnoxious we are to this trial . Neither can we be discouraged by the hainousness of those evils whereto we are moved , since we see the Son of God solicited to Infidelity , Covetousness , Idolatry . How glorious therefore was it for thee , O Saviour , how happy for us , that thou wert tempted ? Where then wast thou tempted , O Blessed Jesu ? or whither wentest thou to meet with our great Adversary ? I do not see thee led into the market-place , or any other part of the City , or thy home-stead of Nazareth ; but into the vast wilderness , the habitation of beasts ; a place that carrieth in it both horrour and opportunity . Why wouldst thou thus retire thy self from men ? But as confident Champions are wont to give advantage of ground or weapon to their Antagonist , that the glory of their victory may be the greater : so wouldst thou , O Saviour , in this conflict with our common Enemy , yield him his own terms for circumstances , that thine honour and his foil may be the more . Solitariness is no small help to the speed of a Temptation . Woe to him that is alone : for if he fall , there is not a second to lift him up . Those that out of an affectation of Holiness seek for solitude in rocks and caves of the desarts , do no other then run into the mouth of the danger of Temptation , whilst they think to avoid it . It was enough for thee , to whose Divine power the gates of hell were weakness , thus to challenge the Prince of darkness . Our care must be always to eschew all occasions of spiritual danger , and ( what we may ) to get us out of the reach of Temptations . But , O the depth of the Wisedome of God! How camest thou , O Saviour , to be thus tempted ? That Spirit whereby thou wast conceived as Man , and which was one with thee and the Father as God , led thee into the wilderness to be tempted of Satan . Whilst thou taughtest us to pray to thy Father , Lead us not into temptation , thou meantest to instruct us , that if the same Spirit led us not into this perilous way , we goe not into it . We have still the same conduct : Let the path be what it will , how can we miscarry in the hand of a Father ? Now may we say to Satan , as thou didst unto Pilate , Thou couldst have no power over me , except it were given thee from above . The Spirit led thee , it did not drive thee . Here was a sweet invitation , no compulsion of violence . So absolutely conformable was thy will to thy Deity , as if both thy Natures had but one Volition . In this first draught of thy bitter potion , thy soul said in a real subjection , Not my will , but thy will be done . We imitate thee , O Saviour , though we cannot reach to thee : All thine are led by thy Spirit . O teach us to forget that we have wills of our own . The Spirit led thee ; thine invincible strength did not animate thee into this combat uncalled . What do we weaklings so far presume upon our abilities or success , as that we dare thrust our selves upon Temptations unbidden , unwarranted ? Who can pity the shipwrack of those Mariners , who will needs put forth and hoise sails in a tempest ? Forty days did our Saviour spend in the wilderness , fasting and solitary , all which time was worn out in Temptation ; however the last brunt , because it was most violent , is onely expressed . Now could not the Adversary complain or disadvantage , whilst he had the full scope both of time and place to do his worst . And why did it please thee , O Saviour , to fast forty days and forty nights : unless , as Moses fasted forty days at the delivery of the Law , and Elias at the restitution of the Law ; so thou thoughtest fit at the accomplishment of the Law , and the promulgation of the Gospel , to fulfill the time of both these Types of thine ; wherein thou intendest our wonder , not our imitation ; not our imitation of the time , though of the act . Here were no faulty desires of the flesh in thee , to be tamed , no possibility of a freer and more easie assent of the soul to God , that could be affected of thee , who wast perfectly united unto God : but , as for us thou wouldest suffer death , so for us thou wouldest suffer hunger , that we might learn by fasting to prepare our selves for Temptations . In fasting so long , thou intendedst the manifestation of thy Power ; in fasting no longer , the truth of thy Manhood . Moses and Elias , through the miraculous sustentation of God , fasted so long , without any question made of the truth of their bodies . So long therefore thou thoughtest good to fast , as by the reason of these precedents might be without prejudice of thine Humanity ; which if it should have pleased thee to support , as thou couldst , without means , thy very power might have opened the mouth of cavils against the verity of thine Humane nature . That thou mightest therefore well approve , that there was no difference betwixt thee and us but sin , thou that couldst have fasted without hunger , and lived without meat , wouldst both feed , and fast , and hunger . Who can be discouraged with the scantiness of friends or bodily provisions , when he sees his Saviour thus long destitute of all earthly comforts , both of society and sustenance ? Oh the policy and malice of that old Serpent , When he sees Christ bewray some infirmity of nature in being hungry , then he lays sorest at him by Temptations . His eye was never off from our Saviour all the time of his sequestration ; and now that he thinks he espies any one part to lie open , he drives at it with all his might . We have to doe with an Adversary no less vigilant then malicious , who will be sure to watch all opportunities of our mischief , and where he sees any advantage of weakness , will not neglect it . How should we stand upon our guard for prevention , both that we may not give him occasions of our hurt , nor take hurt by those we have given ? When our Saviour was hungry , Satan tempts him in matter of Food ; not then of Wealth or Glory . He well knows both what baits to fish withall , and when , and how to lay them . How safe and happy shall we be , if we shall bend our greatest care where we discern the most danger . In every Temptation there is an appearance of good , whether of the body , mind , or estate . The first is the lust of the flesh , in any carnal desire ; the second the pride of heart and life ; the third the lust of the eyes . To all these the First Adam is tempted , and in all miscarried ; the Second Adam is tempted to them all , and overcometh . The first man was tempted to carnal appetite , by the forbidden fruit ; to pride , by the suggestion of being as God ; to covetousness , in the ambitious desire of knowing good and evil . Satan having found all the motions so successful with the First Adam in his innocent estate , will now tread the same steps in his Temptations of the Second . The stones must be made bread , there is the motion to a carnal appetite . The guard and attendence of Angels must be presumed on , there is a motion to pride . The Kingdomes of the earth and the glory of them must be offered , there to covetousness and ambition . Satan could not but have heard God say , This is my wel-beloved Son ; he had heard the Message and the Caroll of the Angels ; he saw the Star , and the Journey and Offerings of the Sages ; he could not but take notice of the gratulations of Zachary , Simeon , Anna ; he well knew the Predictions of the Prophets : yet now that he saw Christ fainting with hunger , as not comprehending how infirmities could consist with a Godhead , he can say , If thou be the Son of God. Had not Satan known that the Son of God was to come into the World , he had never said , If thou be the Son of God. His very supposition convinces him : The ground of his temptation answers it self . If therefore Christ seemed to be a meer Man , because after forty days he was hungry , why was he not confessed more then a Man , in that for forty days he hungred not ? The motive of the temptation is worse then the motion , If thou be the Son of God. Satan could not chuse another suggestion of so great importance . All the work of our Redemption , of our Salvation , depends upon this one Truth , Christ is the Son of God. How should he else have ransomed the World ? how should he have done , how should he have suffered that which was satisfactory to his Father's wrath ? How should his actions or passion have been valuable to the sins of all the World ? What marvell is it if we , that are sons by Adoption , be assaulted with the doubts of our interest in God , when the naturall Son , the Son of his Essence , is thus tempted ? Since all our comfort consists in this point , here must needs be laid the chief battery ; and here must be placed our strongest defence . To turn Stones into Bread , had been no more faulty in it self , then to turn Water into Wine : But to doe this in a distrust of his Father's Providence , to abuse his power and liberty in doing it , to work a miracle of Satan's choice , had been disagreeable to the Son of God. There is nothing more ordinary with our spirituall Enemy , then by occasion of want to move us to unwarrantable courses : Thou art poor , steal ; Thou canst not rise by honest means , use indirect . How easie had it been for our Saviour , to have confounded Satan by the power of his Godhead ? But he rather chuses to vanquish him by the Sword of the Spirit , that he might teach us how to resist and overcome the powers of darkness . If he had subdued Satan by the Almighty power of the Deity , we might have had what to wonder at , not what to imitate : now he useth that weapon which may be familiar unto us , that he may teach our weakness how to be victorious . Nothing in heaven or earth can beat the forces of Hell , but the Word of God. How carefully should we furnish our selves with this powerfull munition ? how should our hearts and mouths be full of it ? Teach me , 0 Lord , the way of thy Statutes : O take not from me the words of Truth . Let them be my Songs in the house of my pilgrimage ; so shall I make answer to my Blasphemers . What needed Christ to have answered Satan at all , if it had not been to teach us , that Temptations must not have their way , but must be answered by resistence , and resisted by the Word ? I do not hear our Saviour averre himself to be a God , against the blasphemous insinuation of Satan ; neither do I see him working this miraculous Conversion , to prove himself the Son of God : but most wisely he takes away the ground of the Temptation . Satan had taken it for granted , that man cannot be sustained without bread ; and therefore infers the necessity of making bread of stones . Our Saviour shews him from an infallible Word , that he had mislayed his suggestion ; That man lives not by usual food onely , but by every word that proceedeth from the mouth of God. He can either sustain without bread , as he did Moses and Elias ; or with a miraculous bread , as the Israelites with Manna ; or send ordinary means miraculously , as food to his Prophet by the Ravens ; or miraculously multiply ordinary means , as the Meal and Oil to the Sareptan Widow . All things are sustained by his Almighty Word . Indeed we live by food , but not by any virtue that is without God ; without the concurrence of whose Providence , bread would rather choak then nourish us . Let him withdraw his hand from his creatures , in their greatest abundance we perish . Why do we therefore bend our eyes on the means , and not look up to the hand that gives the blessing ? What so necessary dependence hath the blessing upon the creature , if our Prayers hold them not together ? As we may not neglect the means , so we may not neglect the procurement of a blessing upon the means , nor be unthankfull to the hand that hath given the blessing . In the first assault Satan moves Christ to doubt of his Father's Providence , and to use unlawfull means to help himself : in the next he moves him to presume upon his Father's protection , and the service of his blessed Angels . He grounds the first upon a conceit of want , the next of abundance . If he be in extremes , it is all to one end , to mislead unto evill . If we cannot be driven down to Despair , he labours to lift us up to Presumption . It is not one foil that can put this bold Spirit out of countenance . Temptations , like waves , break one in the neck of another . Whilst we are in this warfare , we must make account , that the repulse of one Temptation doth but invite to another . That Blessed Saviour of ours that was content to be led from Jordan into the Wilderness , for the advantage of the first Temptation , yields to be led from the Wilderness to Jerusalem , for the advantage of the second . The Place doth not a little avail to the Act. The Wilderness was fit for a Temptation arising from want , it was not fit for a Temptation moving to vain-glory : The populous City was the fittest for such a motion . Jerusalem was the glory of the World , the Temple was the glory of Jerusalem , the Pinacle the highest piece of the Pinacle : there is Christ content to be set for the opportunity of Temptation . O Saviour of men , how can we wonder enough at this humility of thine , that thou wouldst so far abase thy self , as to suffer thy pure and sacred Body to be transported by the presumptuous and malicious hand of that unclean Spirit ? It was not his power , it was thy patience that deserves our admiration . Neither can this seem over-strange to us , when we consider , that if Satan be the Head of wicked men , wicked men are the Members of Satan . What was Pilate , or the Jews that persecuted thine innocence , but lims of this Devil ? And why are we then amazed , to see thee touched and locally transported by the Head , when we see thee yielding thy self over to be crucified by the Members ? If Satan did the worse and greater mediately by their hands , no marvel if he doe the less and easier immediately by his own ; yet neither of them without thy voluntary dispensation . He could not have looked at thee without thee . And if the Son of God did thus suffer his own holy and precious Body to be carried by Satan ; what wonder is it , if that Enemy have sometimes power given him over the sinfull bodies of the adopted sons of God ? It is not the strength of Faith that can secure us from the outward violences of that Evil one . This difference I find betwixt his spiritual and bodily assaults : those are beaten back by the shield of Faith , these admit not of such repulse . As the best man may be lame , blind , diseased ; so , through the permission of God , he may be bodily vexed by the old Man-slayer . Grace was never given us for a Target against external Afflictions . Methinks I see Christ hoised upon the highest Battlements of the Temple , whose very roof was an hundred and thirty cubits high ; and Satan standing by him , with this speech in his mouth : Well then , since in the matter of nourishment thou wilt needs depend upon thy Father's Providence , that he can without means sustain thee , take now farther trial of that Providence in thy miraculous preservation ; Cast thy self down from this height . Behold , thou art here in Jerusalem , the famous and holy City of the World ; here thou art on the top of the Pinacle of that Temple which is dedicated to thy Father , and , if thou be God , to thy self ; the eyes of all men are now fixt upon thee : there cannot be devised a more ready way to spread thy glory , and to proclaim thy Deity , then by casting thy self headlong to the Earth . All the World will say , there is more in thee then a Man ; and for danger , there can be none : What can hurt him that is the Son of God ? And wherefore serves that glorious Guard of Angels , which have by Divine Commission taken upon them the charge of thine Humanity ? Since therefore in one act thou maist be both safe and celebrated , trust thy Father and those thy serviceable Spirits with thine assured preservation ; Cast thy self down . And why didst thou not , O thou malignant Spirit , endeavour to cast down my Saviour by those same presumptuous hands that brought him up , since the descent is more easie then the raising up ? Was it because it had not been so great an advantage to thee that he should fall by thy means , as by his own ? Falling into sin was more then to fall from the pinacle . Still thy care and suit is , to make us authours to our selves of evil . Thou gainest nothing by our bodily hurt , if the Soul be safe . Or was it rather for that thou couldst not ? I doubt not but thy malice could as well have served to have offered this measure to himself , as to his holy Apostle soon after : but he that bounded thy power tethers thee shorter . Thou couldst not ; thou canst not doe what thou wouldst . He that would permit thee to carry him up , binds thy hands from casting him down . And woe were it for us , if thou wert not ever stinted . Why did Satan carry up Christ so high , but on purpose that his fall might be the more deadly ? So deals he still with us , he exalts us , that we may be dangerously abased : He puffs men up with swelling thoughts of their own worthiness , that they may be vile in the eyes of God , and fall into condemnation . It is the manner of God , to cast down , that he may raise , to abase , that he may exalt : contrarily Satan raises up , that he may throw down , and intends nothing but our dejection in our advancement . Height of place gives opportunity of Temptation . Thus busie is that Wicked one in working against the members of Christ . If any of them be in eminence above others , those he labours most to ruinate . They had need to stand fast , that stand high : Both there is more danger of their falling , and more hurt in their fall . He that had presumed thus far to tempt the Lord of Life , would fain now dare him also to presume upon his Deity : If thou be the Son of God , cast thy self down . There is not a more tried shaft in all his quiver then this , a perswasion to men to bear themselves too bold upon the favour of God. Thou art the Elect and Redeemed of God ; sin , because Grace hath abounded ; sin , that it may abound . Thou art safe enough though thou offend ; be not too much an adversary to thy own liberty . False Spirit , it is no liberty to sin , but servitude rather ; there is no liberty but in the freedome from sin . Every one of us that hath the hope of Sons must purge himself , even as he is pure that hath redeemed us . We are bought with a price , therefore must we glorifie God in our body and spirits , for they are God's . Our Sonship teaches us awe and obedience ; and therefore , because we are Sons , we will not cast our selves down into sin . How idlely do Satan and wicked men measure God by the crooked line of their own misconceit ? I wiss Christ cannot be the Son of God , unless he cast himself down from the Pinacle , unless he come down from the Cross . God is not mercifull , unless he humour them in all their desires ; not just , unless he take speedy vengeance where they require it . But when they have spent their folly upon these vain imaginations , Christ is the Son of God , though he stay on the top of the Temple : God will be mercifull , though we miscarry , and just , though sinners seem lawless . Neither will he be any other then he is , or measured by any rule but himself . But what is this I see ? Satan himself with a Bible under his arm , with a Text in his mouth , It is written , He shall give his Angels charge over thee ? How still in that Wicked one doth Subtlety strive with Presumption ? Who could not but over-wonder at this , if he did not consider , that since the Devil dares to touch the sacred Body of Christ with his hand , he may well touch the Scriptures of God with his tongue ? Let no man henceforth marvel to hear Hereticks or Hypocrites quote Scriptures , when Satan himself hath not spared to cite them . What are they the worse for this , more then that holy Body which is transported ? Some have been poisoned by their meats and drinks ; yet either these nourish us , or nothing . It is not the Letter of the Scripture that can carry it , but the Sense : if we divide these two , we profane and abuse that Word we alledge . And wherefore doth this foul Spirit urge a Text , but for imitation , for prevention , and for success ? Christ had alledged a Scripture unto him , he re-alledges Scripture unto Christ . At leastwise he will counterfeit an imitation of the Son of God. Neither is it in this alone ; what one act ever passed the hand of God , which Satan did not apishly attempt to second ? If we follow Christ in the outward action with contrary intentions , we follow Satan in following Christ . Or , perhaps , Satan meant to make Christ hereby weary of this weapon : As we see fashions , when they are taken up of the unworthy , are cast off by the Great . It was , doubtless , one cause why Christ afterward forbad the Devil even to confess the Truth , because his mouth was a Slander . But chiefly doeth he this for a better colour of his Temptation : He gilds over this false metal with Scripture , that it may pass current . Even now is Satan transformed into an Angel of light , and will seem godly for a mischief . If Hypocrites make a fair shew to deceive with a glorious lustre of holiness , we see whence they borrowed it . How many thousand souls are betrayed by the abuse of that Word , whose use is sovereign and saving . No Devil is so dangerous as the religious Devil . If good meat turn to the nourishment , not of nature , but of the disease , we may not forbear to feed , but endeavour to purge the body of those evil humours which cause the stomack to work against it self . O God , thou that hast given us light , give us clear and sound eyes , that we may take comfort of that light thou hast given us . Thy Word is holy ; make our Hearts so , and then shall they find that Word not more true then cordial . Let not this Divine Table of thine be made a snare to our souls . What can be a better act then to speak Scripture ? It were a wonder if Satan should doe a good thing well . He cites Scripture then , but with mutilation and distortion : it comes not out of his mouth , but maimed and perverted : one piece is left , all misapplied . Those that wrest or mangle Scripture for their own turn , it is easie to see from what School they come . Let us take the Word from the Authour , not from the Usurper . David would not doubt to eat that sheep which he pulled out of the mouth of the Bear or Lion. He shall give his Angels charge over thee . O comfortable assurance of our protection ! God's Children never goe unattended : Like unto great Princes we walk ever in the midst of our Guard , though invisible , yet true , carefull , powerfull . What creatures are so glorious as the Angels of heaven ? yet their Maker hath set them to serve us . Our Adoption makes us at once great and safe . We may be contemptible and ignominious in the eyes of the world ; but the Angels of God observe us the while , and scorn not to wait upon us in our homeliest occasions . The Sun or the Light may we keep out of our houses , the Air we cannot ; much less these Spirits , that are more simple and immaterial . No walls , no bolts can sever them from our sides : they accompany us in dungeons , they go with us into our exile . How can we either fear danger , or complain of solitariness , whilst we have so unseparable , so glorious Companions ? Is our Saviour distasted with Scripture because Satan mis-lays it in his dish ? Doth he not rather snatch this sword out of that impure hand , and beat Satan with the weapon which he abuseth ? It is written , Thou shalt not tempt the Lord thy God. The Scripture is one , as that God whose it is . Where it carries an appearance of difficulty or inconvenience , it needs no light to clear it , but that which it hath in it self . All doubts that may arise from it are fully answered by collation . It is true that God hath taken this care , and given this charge of his own : He will have them kept , not in their sins : they may trust him , they may not tempt him : he meant to incourage their Faith , not their Presumption . To cast our selves upon any immediate Providence when means fail not , is to disobey , in stead of believing God. We may challenge God on his word , we may not strain him beyond it : We may make account of what he promised , we may not subject his promises to unjust examinations ; and where no need is , make trial of his Power , Justice , Mercy , by devices of our own . All the Devils in Hell could not elude the force of this Divine answer : and now Satan sees how vainly he tempteth Christ to tempt God. Yet again for all this do I see him setting upon the Son of God. Satan is not foiled , when he is resisted . Neither Diffidence nor Presumption can fasten upon Christ ; he shall be tried with Honour . As some expert Fencer that challenges at all weapons , so doth his great Enemy . In vain shall we plead our skill in some , if we fail in any . It must be our wisedom to be prepared for all kind of Assaults . As those that hold Towns and Forts do not onely defend themselves from Incursions , but from the Cannon and the Pioneer . Still doth that subtle Serpent traverse his ground for an advantage . The Temple is not high enough for his next Temptation ; he therefore carries up Christ to the top of an exceeding high Mountain . All enemies in pitcht fields strive for the benefit of the Hill , or River , or Wind , or Sun. That which his servant Balak did by his instigation , himself doth now immediately , change places in hope of prevailing . If the obscure Country will not move us , he tries what the Court can doe ; if not our Home , the Tavern ; if not the Field , our Closet . As no place is left free by his malice , so no place must be made prejudicial by our carelesness : and as we should always watch over our selves , so then most when the opportunity carries cause of suspicion . Wherefore is Christ carried up so high but for prospect ? If the Kingdoms of the earth and their glory were onely to be presented to his Imagination , the Valley would have served ; if to the outward Sense , no Hill could suffice . Circular bodies , though small , cannot be seen at once . This show was made to both : divers Kingdoms lying round about Judaea were represented to the Eye ; the glory of them to the Imagination . Satan meant the Eye could tempt the Fancy , no less then the Fancy could tempt the Will. How many thousand souls have died of the wound of the Eye ? If we do not let in sin at the window of the Eye , or the door of the Ear , it cannot enter into our Hearts . If there be any pomp , majesty , pleasure , bravery in the world , where should it be but in the Courts of Princes , whom God hath made his Images , his Deputies on earth ? There is soft raiment , sumptuous feasts , rich jewels , honourable attendence , glorious triumphs , royal state . These Satan lays out to the fairest show . But oh the craft of that old Serpent ! Many a Care attends Greatness : No Crown is without Thorns : High seats are never but uneasie . All those infinite discontentments which are the shadow of earthly Sovereignty he hides out of the way ; nothing may be seen but what may both please and allure . Satan is still and ever like himself . If Temptations might be but turn'd about and shewn on both sides , the Kingdom of darkness would not be so populous . Now whensoever the Tempter sets upon any poor Soul , all sting of conscience , wrath , judgment , torment is concealed , as if they were not . Nothing may appear to the eye but pleasure , profit , and a seeming happiness in the enjoying our desires . Those other wofull objects are reserved for the farewell of sin ; that our misery may be seen and felt at once . When we are once sure , Satan is a Tyrant ; till then , he is a Parasite . There can be no safety , if we do not view as well the back as the face of Temptations . But oh presumption and impudence that Hell it self may be ashamed of ! The Devil dares say to Christ , All these will I give thee , if thou wilt fall down and worship me . That beggarly Spirit , that hath not an inch of Earth , can offer the whole World to the Maker , to the Owner of it . The Slave of God would be adored of his Creatour . How can we hope he should be sparing of false boasts , and of unreasonable promises unto us , when he dares offer Kingdoms to him by whom Kings reign ? Temptations on the right hand are most dangerous . How many that have been hardned with Fear , have melted with Honour ? There is no doubt of that Soul that will not bite at the golden hook . False Liars and vain-glorious Boasters see the top of their pedigree : if I may not rather say , that Satan doth borrow the use of their tongues for a time . Whereas faithfull is he that hath promised , who will also doe it . Fidelity and Truth is the issue of Heaven . If Idolatry were not a dear sin to Satan , he would not be so importunate to compass it . It is miserable to see how he draws the world insensibly into this sin , which they profess to detest . Those that would rather hazzard the furnace then worship Gold in a Statue , yet do adore it in the stamp , and find no fault with themselves . If our hearts be drawn to stoop unto an over-high respect of any creature , we are Idolaters . O God , it is no marvel if thy jealousie be kindled at the admission of any of thine own works into a competition of honour with their Creatour . Never did our Saviour say , Avoid , Satan , till now . It is a just indignation that is conceived at the motion of a rivality with God. Neither yet did Christ exercise his Divine power in this command , but by the necessary force of Scripture drives away that impure Tempter ; It is written , Thou shalt worship the Lord thy God , and him onely shalt thou serve . The rest of our Saviour's answers were more full and direct then that they could admit of a reply ; but this was so flat and absolute , that it utterly daunted the courage of Satan , and put him to a shamefull flight , and made him for the time weary of his trade . The way to be rid of the troublesome solicitations of that Wicked one is continued resistence . He that forcibly drove the Tempter from himself , takes him off from us , and will not abide his assaults perpetual . It is our exercise and trial that he intends , not our confusion . X. Simon called . AS the Sun in his first rising draws all eyes to it ; so did this Sun of righteousness , when he first shone forth into the world . His miraculous Cures drew Patients , his Divine Doctrine drew Auditours , both together drew the admiring multitude by troops after him . And why do we not still follow thee , O Saviour , through desarts and mountains , over land and seas , that we may be both healed and taught ? It was thy word , that when thou wert lift up , thou wouldst draw all men unto thee : Behold , thou art lift up long since , both to the Tree of shame , and to the Throne of heavenly Glory , Draw us , and we shall run after thee . Thy Word is still the same , though proclaimed by men ; thy Virtue is still the same , though exercised upon the spirits of men . Oh give us to hunger after both , that by both our souls may be satisfied . I see the people not onely following Christ , but pressing upon him . Even very Unmannerliness finds here both excuse and acceptation . They did not keep their distances in an awe to the Majesty of the Speaker , whilst they were ravished with the power of the Speech : yet did not our Saviour check their unreverent thronging , but rather incourages their forwardness . We cannot offend thee , O God , with the importunity of our desires . It likes thee well , that the Kingdom of heaven should suffer violence . Our slackness doth ever displease thee , never our vehemency . The throng of Auditours forced Christ to leave the shore , and to make Peter's Ship his Pulpit . Never were there such nets cast out of that fisher-boat before . Whilst he was upon the land , he healed the sick bodies by his touch : now that he was upon the Sea , he cured the sick souls by his doctrine ; and is purposely severed from the multitude , that he may unite them to him . He that made both Sea and Land , causeth both of them to conspire to the opportunities of doing good . Simon was busie washing his nets . Even those nets that caught nothing must be washed , no less then if they had sped well . The night's toil doth not excuse his day's work . Little did Simon think of leaving those nets which he so carefully washed ; and now Christ interrupts him with the favour and blessing of his gracious presence . Labour in our calling ( how homely soever ) makes us capable of Divine benediction . The honest Fisher-man , when he saw the people flock after Christ , and heard him speak with such power , could not but conceive a general and confuse apprehension of some excellent worth in such a Teacher , and therefore is glad to honour his Ship with such a Guest ; and is first Christ's Host by Sea , ere he is his Disciple by land . An humble and serviceable entertainment of a Prophet of God was a good foundation of his future honour . He that would so easily lend Christ his hand and his Ship , was likely soon after to bestow himself upon his Saviour . Simon hath no sooner done this service to Christ , then Christ is preparing for his reward : when the Sermon is ended , the Ship-room shall be paid for abundantly : neither shall the Host expect any other Pay-master then himself . Lanch forth into the deep , and let down your Nets to make a draught . That ship which lent Christ an opportunity of catching men upon the shore , shall be requited with a plentifull draught of fish in the deep . It had been as easie for our Saviour to have brought the fish to Peter's ship , close to the shore ; yet , as chusing rather to have the ship carried to the shole of fish , he bids , Lanch forth into the deep . In his Miracles , he loves ever to meet Nature in her bounds ; and when she hath done her best , to supply the rest by his over-ruling power . The same power therefore that could have caused the fishes to leap upon dry land , or to leave themselves forsaken of the waters upon the sands of the Lake , will rather find them , in a place natural to their abiding . Lanch out into the deep . Rather in a desire to gratifie and obey his Guest , then to pleasure himself , will Simon bestow one cast of his Net. Had Christ injoyned him an harder task , he had not refused . Yet not without an allegation of the unlikelihood of success ; Master , we have travailed all night , and caught nothing ; yet at thy word I will let down the Net. The night was the fittest time for the hopes of their trade ; not unjustly might Simon mis-doubt his speed by day , when he had worn out the night in unprofitable labour . Sometimes God crosseth the fairest of our expectations , and gives a blessing to those times and means whereof we despair . That pains cannot be cast away , which we resolve to lose for Christ . O God , how many do I see casting out their Nets in the great Lake of the world , which in the whole night of their life have caught nothing ? They conceive mischief , and bring forth iniquity : They hatch Cockatrices eggs , and weave the Spider's web : he that eateth of their eggs dieth , and that which is troden upon breaketh out into a Serpent . Their webs shall be no garment , neither shall they cover themselves with their labours . O ye sons of men , how long will ye love vanity , and follow after lies ? Yet if we have thus vainly mis-spent the time of our darkness , let us at the command of Christ cast out our new-washen nets ; our humble and penitent obedience shall come home laden with blessings . And when they had so done , they inclosed a great multitude of fishes , so that their Net brake . What a difference there is betwixt our own voluntary acts , and those that are done upon command ; not more in the grounds of them , then in the issue ? Those are oft-times fruitless , these ever successfull . Never man threw out his Net at the word of his Saviour , and drew it back empty . Who would not obey thee , O Christ , since thou dost so bountifully requite our weakest services ? It was not meer retribution that was intended in this event , but instruction also : This act was not without a mystery . He that should be made a Fisher of men , shall in this draught foresee his success . The Kingdom of Heaven is like a draw-net cast into the Sea , which , when it is full , men draw to land . The very first draught that Peter made after the complement of his Apostleship inclosed no less then three thousand souls . O powerfull Gospel , that can fetch sinfull men from out of the depths of natural corruption ! O happy souls , that from the blind and muddy cells of our wicked nature are drawn forth to the glorious liberty of the Sons of God! Simon 's Net breaks with the store . Abundance is sometimes no less troublesome then want . The Net should have held , if Christ had not meant to over-charge Simon both with blessing and admiration . How happily is that Net broken , whose rupture draws the Fisher to Christ ? Though the Net brake , yet the fish escaped not . He that brought them thither to be taken , held them there till they were taken . They beckened to their partners in the other ship , that they should come and help them . There are other ships in partnership with Peter , he doth not fish all the Lake alone . There cannot be a better improvement of society , then to help us gain , to relieve us in our profitable labours , to draw up the spiritual draught into the vessel of Christ and his Church . Wherefore hath God given us partners , but that we should becken to them for their aid in our necessary occasions ? Neither doth Simon slacken his hand , because he had assistents . What shall we say to those lazy Fishers , who can set others to the Drag , whilst themselves look on at ease ; caring onely to feed themselves with the Fish , not willing to wet their hands with the Net ? What shall we say to this excess of gain ? The Nets break , the ships sink with their burthen . O happy complaint of too large a capture ! O Saviour , if those Apostolical vessels of thy first rigging were thus over-laid , ours flote and totter with a balasted lightness . Thou , who art no less present in these bottoms of ours , lade them with an equal fraught of converted souls , and let us praise thee for thus sinking . Simon was a skilfull Fisher , and knew well the depth of his trade ; and now perceiving more then Art or Nature in this draught , he falls down at the knees of Jesus , saying , Lord , goe from me , for I am a sinfull man. Himself is caught in this Net. He doth not greedily fall upon so unexpected and profitable a booty , but he turns his eyes from the draught to himself , from the act to the Authour , acknowledging vileness in the one , in the other Majesty : Goe from me , Lord , for I am a sinfull man. It had been pity the honest Fisher-man should have been taken at his word . O Simon , thy Saviour is come into thine own ship to call thee , to call others by thee unto Blessedness , and dost thou say , Lord , goe from me ? As if the Patient should say to the Physician , Depart from me , for I am sick . It was the voice of Astonishment , not of Dislike ; the voice of Humility , not of Discontentment . Yea , because thou art a sinfull man , therefore hath thy Saviour need to come to thee , to stay with thee ; and because thou art humble in the acknowledgment of thy sinfulness , therefore Christ delights to abide with thee , and will call thee to abide with him . No man ever fared the worse for abasing himself to his God. Christ hath left many a soul for froward and unkind usage ; never any for the disparagement of it self , and intreaties of humility . Simon could not devise how to hold Christ faster , then by thus suing to him to be gone , then by thus pleading his Unworthiness . O my soul , be not weary of complaining of thine own wretchedness ; disgrace thy self to him that knows thy vileness ; be astonished at those mercies which have shamed thine ill deservings . Thy Saviour hath no power to go away from a prostrate heart . He that resists the proud , heartens the lowly . Fear not , for I will make thee henceforth a Fisher of men . Loe , this Humility is rewarded with an Apostleship . What had the Earth ever more glorious then a Legacy from Heaven ? He that bade Christ go from him , shall have the honour to go first on this happy errand . This was a Trade that Simon had no skill of : it could not but be enough to him , that Christ said , I will make thee : the Miracle shewed him able to make good his word . He that hath power to command the Fishes to be taken , can easily inable the hands to take them . What is this Divine Trade of ours then but a spiritual Piscation ? The World is a Sea , Souls like Fishes swim at liberty in this Deep , the Nets of wholsome Doctrine draw up some to the shore of Grace and Glory . How much skill , and toil , and patience is requisite in this Art ? Who is sufficient for these things ? This Sea , these Nets , the Fishers , the Fish , the Vessels , are all thine , O God ; doe what thou wilt in us , and by us . Give us ability and grace to take ; give men will and grace to be taken ; and take thou Glory by that which thou hast given . XI . The Marriage in Cana. WAS this then thy first Miracle , O Saviour , that thou wroughtest in Cana of Galilee ? And could there be a greater Miracle then this , that having , been thirty years upon earth , thou didst no Miracle till now ? that thy Divinity did hide it self thus long in Flesh ? that so long thou wouldst lie obscure in a corner of Galilee , unknown to that World thou camest to redeem ? that so long thou wouldst strain the patient expectation of those who , ever since thy Star , waited upon the revelation of a Messias ? We silly wretches , if we have but a dram of Vertue , are ready to set it out to the best show : Thou , who receivedst not the Spirit by measure , wouldst content thy self with a willing obscurity , and concealedst that Power that made the World , in the roof of an Humane breast , in a Cottage of Nazareth . O Saviour , none of thy Miracles is more worthy of astonishment , then thy not doing of Miracles . What thou didst in private , thy wisedom thought fit for secrecy : but if thy Blessed Mother had not been acquainted with some domestical Wonders , she had not now expected a Miracle abroad . The Stars are not seen by day ; the Sun it self is not seen by night . As it is no small art to hide Art , so is it no small glory to conceal Glory . Thy first publick Miracle graceth a Marriage . It is an ancient and laudable institution , that the Rites of Matrimony should not want a solemn celebration . When are Feasts in season , if not at the recovery of our lost Rib ? if not at this main change of our estate , wherein the joy of obtaining meets with the hope of farther comforts ? The Son of the Virgin and the Mother of that Son are both at a Wedding . It was in all likelihood some of their Kindred to whose nuptiall feast they were invited so far : yet was it more the honour of the act , then of the person , that Christ intended . He that made the first Marriage in Paradise , bestows his first Miracle upon a Galilaean Marriage . He that was the Authour of Matrimony and sanctified it , doth by his Holy presence honour the resemblance of his eternall union with his Church . How boldly may we spit in the faces of all the impure Adversaries of Wedlock , when the Son of God pleases to honour it ? The glorious Bridegroom of the Church knew well how ready men would be to place shame even in the most lawfull conjunctions ; and therefore his first work shall be to countenance his own Ordinance . Happy is that Wedding where Christ is a Guest . O Saviour , those that marry in thee cannot marry without thee . There is no holy Marriage whereat thou art not ( however invisible , yet ) truly present , by thy Spirit , by thy gracious Benediction . Thou makest Marriages in Heaven , thou blessest them from Heaven . O thou that hast betrothed us to thy self in Truth and Righteousness , do thou consummate that happy Marriage of ours in the highest Heavens . It was no rich or sumptuous Bridal to which Christ with his Mother and Disciples vouchsafed to come from the farther parts of Galilee . I find him not at the magnificent feasts or triumphs of the Great : The proud pomp of the World did not agree with the state of a Servant . This poor needy Bridegroom wants drink for his guests . The Blessed Virgin , ( though a stranger to the house , ) out of a charitable compassion , and a friendly desire to maintain the decency of an hospitall entertainment , inquires into the wants of her Host , pities them , bemoans them , where there was power of redress . When the wine failed , the mother of Jesus said unto him , They have no wine . How well doth it beseem the eyes of piety and Christian love , to look into the necessities of others ? She that conceived the God of mercies both in her heart and in her womb , doth not fix her eyes upon her own Trencher , but searcheth into the penury of a poor Israelite , and feels those wants whereof he complains not . They are made for themselves , whose thoughts are onely taken up with their own store or indigence . There was wine enough for a meal , though not for a feast ; and if there were not wine enough , there was enough water : yet the Holy Virgin complains of the want of wine , and is troubled with the very lack of superfluity . The bounty of our God reaches not to our life onely , but to our contentment ; neither hath he thought good to allow us onely the bread of sufficiency , but sometimes of pleasure . One while that is but necessary , which some other time were superfluous . It is a scrupulous injustice , to scant our selves , where God hath been liberal . To whom should we complain of any want , but to the Maker and Giver of all things ? The Blessed Virgin knew to whom she sued . She had good reason to know the Divine nature and power of her Son. Perhaps the Bridegroom was not so needy , but , if not by his purse , yet by his credit he might have supplied that want , or , it were hard if some of the neighbour-guests ( had they been duely solicited ) might not have furnished him with so much wine as might suffice for the last service of a dinner : But Blessed Mary knew a nearer way ; she did not think best to lade at the shallow Chanel , but runs rather to the Well-head , where she may dip and fill the Firkins at once with ease . It may be she saw that the Train of Christ ( which unbidden followed unto that Feast , and unexpectedly added to the number of the guests ) might help forward that defect ; and therefore she justly solicits her Son Jesus for a supply . Whether we want Bread , or Water , or Wine , Necessaries or Comforts , whither should we run , O Saviour , but to that infinite munificence of thine , which neither denieth , nor upbraideth any thing ? We cannot want , we cannot abound , but from thee . Give us what thou wilt , so thou give us Contentment with what thou givest . But what is this I hear ? A sharp answer to the suit of a Mother : O woman , what have I to doe with thee ? He whose sweet mildness and mercy never sent away any suppliant discontented , doth he onely frown upon her that bare him ? He that commands us to honour Father and Mother , doth he disdain her whose flesh he took ? God forbid : Love and Duty doth not exempt Parents from due admonition . She solicited Christ as a Mother , he answers her as a Woman . If she were the Mother of his Flesh , his Deity was eternal . She might not so remember her self to be a Mother , that she should forget she was a Woman ; nor so look upon him as a Son , that she should not regard him as a God. He was so obedient to her as a Mother , that withall she must obey him as her God. That part which he took from her shall observe her : She must observe that nature which came from above , and made her both a Woman and a Mother . Matter of miracle concerned the Godhead onely ; Supernatural things were above the sphere of fleshly relation . If now the Blessed Virgin will be prescribing either time or form unto Divine acts , O woman , what have I to doe with thee , my hour is not come ? In all bodily actions his style was , O Mother : in spiritual and heavenly , O Woman . Neither is it for us in the holy affairs of God to know any faces ; yea , if we have known Christ heretofore according to the flesh , henceforth know we him so no more . O Blessed Virgin , if in that heavenly Glory wherein thou art thou canst take notice of these earthly things , with what indignation dost thou look upon the presumptuous Superstition of vain men , whose suits make thee more then a Solicitour of Divine Favours ? Thy Humanity is not lost in thy Motherhood , nor in thy Glory : The respects of Nature reach not so high as Heaven . It is far from thee to abide that Honour which is stoln from thy Redeemer . There is a Marriage whereto we are invited , yea , wherein we are already interessed , not as the Guests onely , but as the Bride ; in which there shall be no want of the Wine of gladness . It is marvel , if in these earthly Banquets there be not some lack . In thy presence , O Saviour , there is fulness of joy , and at thy right hand are pleasures for evermore . Blessed are they that are called to the Marriage-supper of the Lamb. Even in that rough Answer doth the Blessed Virgin descry cause of hope . If his hour were not yet come , it was therefore coming : When the expectation of the guests and the necessity of the occasion had made fit room for the Miracle , it shall come forth , and challenge their wonder . Faithfully therefore and observantly doth she turn her speech from her Son to the Waiters : Whatsoever he saith unto you , doe it . How well doth it beseem the Mother of Christ to agree with his Father in Heaven , whose voice from Heaven said , This is my wel-beloved Son , hear him ? She that said of her self , Be it unto me according to thy word , says unto others , Whatsoever he saith unto you , doe it . This is the way to have Miracles wrought in us , Obedience to his Word . The power of Christ did not stand upon their Officiousness ; he could have wrought wonders in spite of them : but their perverse refusal of his commands might have made them uncapable of the favour of a miraculous action . He that can ( when he will ) convince the obstinate , will not grace the disobedient . He that could work without us , or against us , will not work for us , but by us . This very poor House was furnished with many and large Vessels for outward purification . As if Sin had dwelt upon the skin , that superstitious people sought holiness in frequent Washings . Even this rinsing fouled them with the uncleanness of a traditional will-worship . It is the Soul which needs scowring ; and nothing can wash that , but the Bloud which they desperately wished upon themselves and their children , for guilt , not for expiation . Purge thou us , O Lord , with hyssop , and we shall be clean ; wash us , and we shall be whiter then snow . The Waiters could not but think strange of so unseasonable a command , Fill the water-pots . It is Wine that we want , what do we go to fetch Water ? Doth this Holy man mean thus to quench our feast , and cool our stomacks ? If there be no remedy , we could have sought this supply unbidden . Yet so far hath the charge of Christ's Mother prevailed , that , in stead of carrying flagons of Wine to the Table , they go to fetch pails-full of Water from the Cisterns . It is no pleading of unlikelihoods against the command of an Almighty power . He that could have created Wine immediately in those vessels , will rather turn Water into Wine . In all the course of his Miracles , I do never find him making ought of nothing ; all his great works are grounded upon former existences : He multiplied the Bread , he changed the Water , he restored the withered Lims , he raised the Dead , and still wrought upon that which was , and did not make that which was not . What doeth he in the ordinary way of nature , but turn the watery juice that arises up from the root into wine ? He will onely doe this now suddenly and at once , which he doeth usually by sensible degrees . It is ever duly observed by the Son of God , not to doe more Miracles then he needs . How liberal are the provisions of Christ ? If he had turned but one of those vessels , it had been a just proof of his power ; and perhaps that quantity had served the present necessity : now he furnisheth them with so much wine as would have served an hundred and fifty guests for an intire feast . Even the measure magnifies at once both his power and mercy . The munificent hand of God regards not our need onely , but our honest affluence . It is our sin and our shame , if we turn his favour into wantonness . There must be first a filling ere there be a drawing out . Thus , in our vessels , the first care must be of our receit ; the next , of our expence : God would have us Cisterns , not Chanels . Our Saviour would not be his own taster , but he sends the first draught to the Governour of the feast . He knew his own power , they did not . Neither would he bear witness of himself , but fetch it out of others mouths . They that knew not the original of that wine , yet praised the taste : Every man at the beginning doth set forth good wine , and when men have well drunk , then that which is worse ; but thou hast kept the good wine untill now . The same bounty that expressed it self in the quantity of the wine , shews it self no less in the excellence . Nothing can fall from that Divine hand not exquisite . That liberality hated to provide Crab-wine for his guests . It was fit that the miraculous effects of Christ ( which came from his immediate hand ) should be more perfect then the natural . O Blessed Saviour , how delicate is that new Wine which we shall one day drink with thee , in thy Father's Kingdom ! Thou shalt turn this Water of our earthly affliction into that Wine of gladness , wherewith our souls shall be satiate for ever . Make haste , O my Beloved , and be thou like to a Roe , or to a young Hart upon the mountain of spices . XII . The good Centurion . EVen the bloudy trade of War yielded worthy Clients to Christ . This Roman Captain had learned to believe in that Jesus whom many Jews despised . No Nation , no Trade can shut out a good heart from God. If he were a forreiner for birth , yet he was a domestick in heart : He could not change his bloud , he could over-rule his affections . He loved that Nation which was chosen of God ; and if he were not of the Synagogue , yet he built a Synagogue : where he might not be a party , he would be a Benefactour . Next to being good , is a favouring of Goodness . We could not love Religion , if we utterly wanted it . How many true Jews were not so zealous ? Either will or ability lacked in them , whom duty more obliged . Good affections do many times more then supply nature . Neither doth God regard whence , but what we are . I do not see this Centurion come to Christ as the Israelitish Captain came to Elias in Carmel , but with his cap in his hand , with much suit , much submission , by others , by himself . He sends first the Elders of the Jews , whom he might hope their Nation and Place might make gracious : then , left the imployment of others might argue neglect , he seconds them in person . Cold and fruitless are the motions of friends , where we do wilfully shut up our own lips . Importunity cannot but speed well in both . Could we but speak for our selves , as this Captain did for his servant , what could we possibly want ? What marvell is it if God be not forward to give , where we care not to ask , or ask as if we cared not to receive ? Shall we yet call this a suit , or a complaint ? I hear no one word of intreaty . The less is said , the more is concealed : It is enough to lay open his want . He knew well , that he had to deal with so wise and mercifull a Physician , as that the opening of the maladie was a craving of cure . If our spirituall miseries be but confessed , they cannot fail of redress . Great variety of Suitours resorted to Christ . One comes to him for a Son , another comes for a Daughter , a third for Himself : I see none come for his Servant , but this one Centurion . Neither was he a better man then a Master . His Servant is sick ; he doth not drive him out of doors , but lays him at home : neither doth he stand gazing by his bed-side , but seeks forth . He seeks forth , not to Witches or Charmers , but to Christ : He seeks to Christ , not with a fashionable relation , but with a vehement aggravation of the disease . Had the Master been sick , the faithfullest Servant could have done no more . He is unworthy to be well served , that will not sometimes wait upon his followers . Conceits of inferiority may not breed in us a neglect of charitable offices . So must we look down upon our Servants here on earth , as that we must still look up to our Master which is in Heaven . But why didst thou not , O Centurion , rather bring thy Servant to Christ for cure , then sue for him absent ? There was a Paralytick whom Faith and Charity brought to our Saviour , and let down through the uncovered roof in his Bed : why was not thine so carried , so presented ? Was it out of the strength of thy Faith , which assured thee thou neededst not shew thy Servant to him who saw all things ? One and the same grace may yield contrary effects . They , because they believed , brought the Patient to Christ : thou broughtest not thine to him , because thou believedst . Their act argued no less desire , thine more confidence . Thy labour was less , because thy faith was more . Oh that I could come thus to my Saviour , and make such moan to him for my self , Lord , my Soul is sick of Unbelief , sick of Self-love , sick of inordinate Desires ! I should not need to say more . Thy mercy , O Saviour , would not then stay by for my suit , but would prevent me ( as here ) with a gracious ingagement , I will come and heal thee . I do not hear the Centurion say , Either come , or heal him : The one he meant , though he said it not ; the other he neither said nor meant . Christ over-gives both his words and intentions . It is the manner of that Divine munificence , where he meets with a faithfull Suitour , to give more then is requested ; to give when he is not requested . The very insinuations of our necessities are no less violent then successfull . We think the measure of humane bounty runs over , when we obtain but what we ask with importunity : that infinite Goodness keeps within bounds , when it overflows the desires of our hearts . As he said , so he did . The word of Christ either is his act , or concurs with it . He did not stand still when he said , I will come , but he went as he spake . When the Ruler intreated him for his Son , Come down ere he die , our Saviour stirr'd not a foot : The Centurion did but complain of the sickness of his Servant , and Christ unasked says , I will come and heal him . That he might be far from so much as seeming to honour wealth , and despise meanness , he that came in the shape of a Servant , would goe down to the sick Servant's Pallet , would not goe to the Bed of the rich Ruler's Son. It is the basest motive of respect , that ariseth meerly from outward Greatness . Either more Grace , or more need , may justly challenge our favourable regards , no less then private Obligations . Even so , O Saviour , that which thou offeredst to doe for the Centurion's Servant , hast thou done for us . We were sick unto death ; so far had the dead palsie of Sin overtaken us , that there was no life of Grace left in us : when thou wert not content to sit still in Heaven , and say , I will cure them ; but addedst also , I will come and cure them . Thy self camest down accordingly to this miserable World , and hast personally healed us ; so as now we shall not die , but live , and declare thy works , O Lord. And oh that we could enough praise that love and mercy which hath so graciously abated thee , and could be but so low dejected before thee , as thou hast stooped low unto us ; that we could be but as lowly subjects of thy Goodness , as we are unworthy ! O admirable return of humility ! Christ will goe down to visit the sick Servant : The Master of that Servant says , Lord , I am not worthy that thou shouldst come under my roof . The Jewish Elders , that went before to mediate for him , could say , He is worthy that thou shouldst doe this for him : but the Centurion , when he comes to speak for himself , I am not worthy . They said , he was worthy of Christ's Miracle : he says , he is unworthy of Christ's Presence . There is great difference betwixt others valuations , and our own . Sometimes the world under-rates him that finds reason to set an high price upon himself : Sometimes again it over-values a man that knows just cause of his own humiliation . If others mistake us , this can be no warrant for our errour . We cannot be wise , unless we receive the knowledge of our selves by direct beams , not by reflexion , unless we have learned to contemn unjust applauses , and , scorning the flattery of the World , to frown upon our own vileness . Lord , I am not worthy . Many a one , if he had been in the Centurion's coat , would have thought well of it . A Captain , a man of good ability and command , a founder of a Synagogue , a Patron of Religion ; yet he overlooks all these , and when he casts his eye upon the Divine worth of Christ , and his own weakness , he says , I am not worthy : Alas ! Lord , I am a Gentile , an Alien , a man of bloud ; thou art Holy , thou art Omnipotent . True Humility will teach us to find out the best of another , and the worst piece of our selves . Pride contrarily shews us nothing but matter of admiration in our selves , in others of contempt . Whilst he confest himself unworthy of any favour , he approved himself worthy of all . Had not Christ been before in his heart , he could not have thought himself unworthy to entertain that Guest within his house . Under the low roof of an humble breast doth God ever delight to dwell . The state of his Palace may not be measured by the height , but by the depth . Brags and bold faces do ofttimes carry it away with men ; nothing prevails with God but our voluntary dejections . It is fit the foundation should be laid deep , where the building is high . The Centurion's Humility was not more low then his Faith was lofty : That reaches up into Heaven , and in the face of humane weakness descries Omnipotence : Onely say the word , and my Servant shall be whole . Had the Centurion's roof been Heaven it self , it could not have been worthy to be come under of him whose Word was Almighty , and who was the Almighty Word of his Father . Such is Christ confessed by him that says , Onely say the word . None but a Divine power is unlimited : neither hath Faith any other bounds then God himself . There needs no footing to remove Mountains , or Devils , but a word . Do but say the word , O Saviour , my Sin shall be remitted , my Soul shall be healed , my Body shall be raised from dust ; both Soul and Body shall be glorious . Whereupon then was the steddy confidence of the good Centurion ? He saw how powerfull his own word was with those that were under his command , ( though himself were under the command of another , ) the force whereof extended even to absent performances : well therefore might he argue , that a free and unbounded power might give infallible commands , and that the most obstinate Disease must therefore needs yield to the beck of the God of Nature . Weakness may shew us what is in strength : By one drop of water we may see what is in the main Ocean . I marvell not if the Centurion were kind to his Servants , for they were dutifull to him : he can but say , Doe this , and it is done . These mutuall respects draw on each other : Chearfull and diligent service in the one , calls for a due and favourable care in the other . They that neglect to please , cannot complain to be neglected . Oh that I could be but such a Servant to mine heavenly Master ! Alas ! every of his Commands says , Doe this , and I doe it not : every of his Inhibitions says , Doe it not , and I doe it . He says , Goe from the World ; I run to it : he says , Come to me ; I run from him . Woe is me ! this is not service , but enmity . How can I look for favour , whilst I return rebellion ? It is a gracious Master whom we serve ; there can be no Duty of ours that he sees not , that he acknowledges not , that he crowns not . We could not but be happy , if we could be officious . What can be more marvellous then to see Christ marvell ? All marvelling supposes an ignorance going before , and a knowledge following some accident unexpected . Now who wrought this Faith in the Centurion , but he that wondred at it ? He knew well what he wrought , because he wrought what he would ; yet he wondred at what he both wrought and knew ; to teach us , much more to admire that which he at once knows and holds admirable . He wrought this Faith as God , he wondred at it as Man : God wrought , and Man admired : he that was both did both , to teach us where to bestow our wonder . I never find Christ wondring at gold or silver , at the costly and curious works of humane skill or industry : yea , when the Disciples wondred at the magnificence of the Temple , he rebuked them rather . I find him not wondring at the frame of Heaven and Earth , nor at the orderly disposition of all creatures and events : the familiarity of these things intercepts the admiration . But when he sees the grace or acts of Faith , he so approves them , that he is ravished with wonder . He that rejoyced in the view of his Creation , to see that of nothing he had made all things good , rejoyces no less in the reformation of his Creature , to see that he had made good of evill . Behold , thou art fair , my Love , behold , thou art fair , and there is no spot in thee . My Sister , my Spouse , thou hast wounded my heart , thou hast wounded my heart with one of thine eyes . Our Wealth , Beauty , Wit , Learning , Honour , may make us accepted of men , but it is our Faith onely that shall make God in love with us . And why are we of any other save God's diet , to be more affected with the least measure of Grace in any man , then with all the outward glories of the World ? There are Great men whom we justly pity ; we can admire none but the Gracious . Neither was that plant more worthy of wonder in it self , then that it grew in such a soil , with so little help of rain and Sun. The weakness of means addes to the praise and acceptation of our proficiency . To doe good upon a little is the commendation of thrift : it is small thank to be full-handed in a large estate . As contrarily , the strength of means doubles the revenge of our neglect . It is not more the shame of Israel , then the glory of the Centurion , that our Saviour says , I have not found so great faith in Israel . Had Israel yielded any equall faith , it could not have been unespied of these All-seeing eyes : yet though their Helps were so much greater , their Faith was less : and God never gives more then he requires . Where we have laid our Tillage and Compost and Seed , who would not look for a Crop ? but if the uncultured Fallow yield more , how justly is that unanswerable ground near to a curse ? Our Saviour did not mutter this censorious testimony to himself , not whisper it to his Disciples , but he turned him about to the people , and spake it in their ears , that he might at once work their shame and emulation . In all other things , except spirituall , our self-love makes us impatient of equalls ; much less can we endure to be out-stripped by those who are our professed inferiours . It is well if any thing can kindle in us holy ambitions . Dull and base are the spirits of that man , that can abide to see another overtake him in the way , and out-run him to Heaven . He that both wrought this Faith , and wondred at it , doth now reward it . Go thy ways , and as thou hast believed , so be it unto thee . Never was any Faith unseen of Christ , never was any seen without allowance , never was any allowed without remuneration . The measure of our receits in the matter of favour is the proportion of our belief . The infinite Mercy of God ( which is ever like it self ) follows but one rule in his gift to us , the Faith that he gives us . Give us , O God , to believe , and be it to us as thou wilt , it shall be to us above that we will. The Centurion sues for his Servant , and Christ says , So be it unto thee . The Servant's health is the benefit of the Master ; and the Master's Faith is the health of the Servant . And if the Prayers of an earthly Master prevailed so much with the Son of God for the recovery of a Servant , how shall the intercession of the Son of God prevail with his Father in Heaven for us that are his impotent Children and Servants upon Earth ? What can we want , O Saviour , whilst thou suest for us ? He that hath given thee for us can deny thee nothing for us , can deny us nothing for thee . In thee we are happy , and shall be glorious . To thee , O thou mighty Redeemer of Israel , with thine Eternal Father , together with thy Blessed Spirit , one God infinite and incomprehensible , be given all Praise , Honour and Glory , for ever and ever . Amen . XIII . The Widow's Son raised . THE favours of our beneficent Saviour were at the least contiguous : No sooner hath he raised the Centurion's Servant from his Bed , then he raises the Widow's Son from his Bier . The fruitfull clouds are not ordained to fall all in one field : Nain must partake of the bounty of Christ as well as Cana or Capernaum . And if this Sun were fixed in one Orb , yet it diffuseth heat and light to all the world . It is not for any place to ingross the Messengers of the Gospel , whose errand is universal : This immortal Seed may not fall all in one furrow . The little City of Nain stood under the hill of Hermon , near unto Tabor : but now it is watered with better dews from above , the Doctrine and Miracles of a Saviour . Not for state , but for the more evidence of the work , is our Saviour attended with a large train ; so entering into the gate of that walled City , as if he meant to besiege their Faith by his Power , and to take it . His providence hath so contrived his journey , that he meets with the sad pomp of a Funeral . A wofull Widow attended with her weeping neighbours is following her onely Son to the grave . There was nothing in this spectacle that did not command compassion . A young man in the flower , in the strength of his age swallowed up by death . Our decrepit age both expects death , and solicits it ; but vigorous youth looks strangely upon that grim Serjeant of God. Those mellow apples that fall alone from the tree we gather up with contentment ; we chide to have the unripe unseasonably beaten down with cudgels . But more , a young man , the onely Son , the onely Child of his mother . No condition can make it other then grievous for a well-natur'd mother to part with her own bowels ; yet surely store is some mitigation of loss . Amongst many children one may be more easily missed ; for still we hope the surviving may supply the comforts of the dead . But when all our hopes and joys must either live or die in one , the loss of that one admits of no consolation . When God would describe the most passionate expression of sorrow that can fall into the miserable , he can but say , O daughter of my people , gird thee with sackcloath , and wallow thy self in ashes , make lamentation and bitter mourning , as for thine onely Son. Such was the loss , such was the sorrow of this disconsolate mother : neither words nor tears can suffice to discover it . Yet more , had she been aided by the counsel and supportation of a loving Yoke-fellow , this burthen might have seemed less intolerable . A good Husband may make amends for the loss of a Son. Had the Root been left to her intire , she might better have spared the Branch : now both are cut up , all the stay of her life is gone , and she seems abandoned to a perfect misery . And now when she gave her self up for a forlorn mourner , past all capacity of redress , the God of comfort meets her , pities her , relieves her . Here was no Solicitour but his own Compassion : In other occasions he was sought and sued to . The Centurion comes to him for a Servant , the Ruler for a Son , Jairus for a Daughter , the neighbours for the Paralytick : here he seeks the Patient , and offers the Cure unrequested . Whilst we have to doe with the Father of mercies , our Afflictions are the most powerfull suitours : No tears , no prayers can move him so much as his own commiseration . O God , none of our secret sorrows can be either hid from thine eyes , or kept from thine heart : and when we are past all our hopes , all possibilities of help , then art thou nearest to us for deliverance . Here was a conspiration of all parts to mercy . The Heart had compassion , the Mouth said , Weep not , the Feet went to the Bier , the Hand touched the Coffin , the power of the Deity raised the dead . What the Heart felt was secret to it self , the Tongue therefore expresses it in words of comfort , Weep not . Alas ! what are words to so strong and just passions ? To bid her not to weep that had lost her onely Son , was to perswade her to be miserable , and not feel it ; to feel , and not regard it ; to regard , and yet to smother it . Concealment doth not remedy , but aggravate sorrow . That with the counsel of not weeping therefore she might see cause of not weeping , his Hand seconds his Tongue : He arrests the Coffin , and frees the Prisoner ; Young man , I say unto thee , Arise : the Lord of life and death speaks with command . No finite power could have said so without presumption , or with success . That is the voice that shall one day call up our vanished bodies from those elements into which they are resolved , and raise them out of their dust . Neither sea , nor death , nor hell can offer to detain their dead , when he charges them to be delivered . Incredulous nature , what dost thou shrink at the possibility of a Resurrection , when the God of nature undertakes it ? It is no more hard for that Almighty Word which gave being unto all things , to say , Let them be repaired , then , Let them be made . I do not see our Saviour stretching himself upon the dead corps , as Elias and Elisha upon the Sons of the Sunamite and Sareptan ; nor kneeling down , and praying by the Bier , as Peter did to Dorcas : but I hear him so speaking to the dead as if he were alive , and so speaking to the dead , that by the word he makes him alive ; I say unto thee , Arise . Death hath no power to bid that man lie still , whom the Son of God bids Arise . Immediatly he that was dead sate up . So at the sound of the last Trumpet , by the power of the same voice , we shall arise out of the dust , and stand up glorious ; this mortal shall put on immortality , this corruptible incorruption . This body shall not be buried , but sown ; and at our day shall therefore spring up with a plentifull increase of glory . How comfortless , how desperate should be our lying down , if it were not for this assurance of rising ? And now , behold , lest our weak faith should stagger at the assent to so great a difficulty , he hath already , by what he hath done , given us tasts of what he will doe . The power that can raise one man can raise a thousand , a million , a world . No power can raise one man but that which is infinite ; and that which is infinite admits of no limitation . Under the Old Testament God raised one by Elias , another by Elisha living , a third by Elisha dead : By the hand of the Mediatour of the New Testament he raised here the son of the Widow , the daughter of Jairus , Lazarus , and , in attendence of his own Resurrection , he made a Gaol-delivery of holy Prisoners at Jerusalem . He raises the daughter of Jairus from her Bed , this Widow's son from his Coffin , Lazarus from his Grave , the dead Saints of Jerusalem from their Rottenness ; that it might appear , no degree of death can hinder the efficacy of his over-ruling command . He that keeps the keys of death cannot onely make way for himself through the common Hall and outer rooms , but through the inwardest and most reserved closets of darkness . Methinks I see this young man , who was thus miraculously awaked from his deadly sleep , wiping and rubbing those eyes that had been shut up in death , and descending from the Bier , wrapping his winding-sheet about his loins , cast himself down in a passionate thankfulness at the feet of his Almighty Restorer , adoring that Divine power which had commanded his soul back again to her forsaken lodging : and though I hear not what he said , yet I dare say they were words of praise and wonder which his returned soul first uttered . It was the Mother whom our Saviour pitied in this act , not the Son , ( who now forced from his quiet rest must twice pass through the gates of death . ) As for her sake therefore he was raised , so to her hands was he delivered ; that she might acknowledge that soul given to her , not to the possessour . Who cannot feel the amazement and ecstasie of joy that was in this revived mother , when her son now salutes her from out of another world , and both receives and gives gratulations of his new life ? How suddenly were all the tears of that mournfull train dried up with a joyfull astonishment ? How soon is that Funeral-banquet turned into a new Birth-day-feast ? What striving was here to salute the late carkass of their returned neighbour ? What awfull and admiring looks were cast upon that Lord of life , who seeming homely , was approved Omnipotent ? How gladly did every tongue celebrate both the work and the authour ? A great Prophet is raised up amongst us , and , God hath visited his people . A Prophet was the highest name they could find for him , whom they saw like themselves in shape , above themselves in power . They were not yet acquainted with God manifested in the flesh . This Miracle might well have assured them of more then a Prophet : but he that raised the dead man from the Bier would not suddenly raise these dead hearts from the grave of Infidelity . They shall see reason enough to know , that the Prophet who was raised up to them was the God that now visited them , and at last should doe as much for them as he had done for the young man , raise them from death to life , from dust to glory . XIV . The Ruler's Son cured . THE Bounty of God so exceedeth man's , that there is a contrariety in the exercise of it . We shut our hands because we opened them ; God therefore opens his because he hath opened them . God's mercies are as comfortable in their issue , as in themselves . Seldome ever do blessings go alone : Where our Saviour supplied the Bride-groom's Wine , there he heals the Ruler's Son. He had not in all these coasts of Galilee done any Miracle but here . To him that hath shall be given . We do not find Christ oft attended with Nobility ; here he is . It was some great Peer , or some noted Courtier , that was now a suitour to him for his dying Son. Earthly Greatness is no defence against Afflictions . We men forbear the mighty : Disease and Death know no faces of Lords or Monarchs . Could these be bribed , they would be too rich . Why should we grudge not to be privileged , when we see there is no spare of the Greatest ? This noble Ruler listens after Christ's return into Galilee . The most eminent amongst men will be glad to hearken after Christ in their necessity . Happy was it for him that his Son was sick ; he had not else been acquainted with his Saviour , his Soul had continued sick of ignorance and unbelief . Why else doth our good God send us pain , losses , opposition , but that he may be sought to ? Are we afflicted , whither should we go but to Cana , to seek Christ ? whither but to the Cana of Heaven , where our water of sorrow is turned to the wine of gladness , to that Omnipotent Physician who healeth all our infirmities ? that we may once say , It is good for me that I was afflicted . It was about a day's journey from Capernaum to Cana : Thence hither did this Courtier come for the cure of his Son's Fever . What pains even the greatest can be content to take for bodily health ? No way is long , no labour tedious to the desirous . Our Souls are sick of a spiritual fever , labouring under the cold fit of Infidelity , and the hot fit of Self-love ; and we sit still at home , and see them languish unto death . This Ruler was neither faithless , nor faithfull . Had he been quite faithless , he had not taken such pains to come to Christ . Had he been faithfull , he had not made this suit to Christ when he was come , Come down , and heal my son , ere he die . Come down ; as if Christ could not have cured him absent : Ere he die ; as if that power could not have raised him being dead . How much difference was here betwixt the Centurion and the Ruler ? That came for his Servant , this for his Son. This Son was not more above the Servant , then the Faith which sued for the Servant surpassed that which sued for the Son. The one can say , Master , come not under my roof , for I am not worthy ; onely speak the word , and my servant shall be whole : The other can say , Master , either come under my roof , or my Son cannot be whole . Heal my son , had been a good suit ; for Christ is the onely Physician for all diseases : but , Come down and heal him , was to teach God how to work . It is good reason that he should challenge the right of prescribing to us , who are every way his own : it is presumption in us to stint him unto our forms . An expert workman cannot abide to be taught by a novice : how much less shall the All-wise God endure to be directed by his creature ? This is more then if the Patient should take upon him to give a Recipe to the Physician . That God would give us Grace , is a beseeming suit : but to say , Give it me by prosperity , is a sawcy motion . As there is faithfulness in desiring the end , so modesty and patience in referring the means to the authour . In spiritual things God hath acquainted us with the means whereby he will work , even his own Sacred Ordinances . Upon these , because they have his own promise , we may call absolutely for a blessing : In all others , there is no reason that beggars should be chusers . He who doeth whatsoever he will , must doe it how he will. It is for us to receive , not to appoint . He who came to complain of his Son's sickness , hears of his own : Except ye see signs and wonders , ye will not believe . This Nobleman was ( as is like ) of Capernaum . There had Christ often preached , there was one of his chief residencies . Either this man had heard our Saviour oft , or might have done : yet because Christ's Miaracles came to him onely by hear-say , ( for as yet we find none at all wrought where he preached most , ) therefore the man believes not enough ; but so speaks to Christ as to some ordinary Physician , Come down , and heal . It was the common disease of the Jews , Incredulity , which no Receit could heal but Wonders . A wicked and adulterous generation seeks signs . Had they not been wilfully graceless , there was already proof enough of the Messias ; the miraculous conception and life of the Fore-runner , Zachary's dumbness , the attestation of Angels , the apparition of the Star , the journey of the Sages , the vision of the Shepherds , the testimonies of Anna and Simeon , the Prophecies fulfilled , the Voice from Heaven at his Baptism , the Divine words that he spake : and yet they must have all made up with Miracles ; which though he be not unwilling to give at his own times , yet he thinks much to be tied unto at theirs . Not to believe without Signs , was a sign of stubborn hearts . It was a foul fault , and a dangerous one : Ye will not believe . What is it that shall condemn the world but Unbelief ? what can condemn us without it ? No Sin can condemn the Repentant . Repentance is a fruit of Faith : where true Faith is then , there can be no condemnation ; as there can be nothing but condemnation without it . How much more foul in a noble Capernaite , that had heard the Sermons of so Divine a Teacher ? The greater light we have , the more shame it is for us to stumble . Oh what shall become of us , that reel and fall in the clearest Sun-shine that ever looked forth upon any Church ? Be mercifull to our sins , O God , and say any thing of us , rather then , Ye will not believe . Our Saviour tells him of his Unbelief ; he feels not himself sick of that disease : all his mind is on his dying Son. As easily do we complain of bodily griefs , as we are hardly affected with spiritual . O the meekness and mercy of this Lamb of God! When we would have look'd that he should have punished this Suitour for not believing , he condescends to him that he may believe : Goe thy way , thy son liveth . If we should measure our hopes by our own worthiness , there were no expectation of blessings : but if we shall measure them by his bounty and compassion , there can be no doubt of prevailing . As some tender mother that gives the breast to her unquiet child in stead of the rod , so deals he with our perverseness . How God differences men according to no other conditions then of their Faith ! The Centurion's Servant was sick , the Ruler's Son. The Centurion doth not sue unto Christ to come , onely says , My servant is sick of a palsie : Christ answers him , I will come and heal him . The Ruler sues unto Christ , that he would come , and heal his Son : Christ will not goe , onely says , Goe thy way , thy son liveth . Outward things carry no respect with God. The image of that Divine Majesty shining inwardly in the Graces of the Soul is that which wins love from him in the meanest estate . The Centurion's Faith therefore could doe more then the Ruler's Greatness ; and that faithfull man's Servant hath more regard then this great man's Son. The Ruler's request was , Come and heal : Christ's answer was , Goe thy way , thy son liveth . Our mercifull Saviour meets those in the end , whom he crosses in the way . How sweetly doth he correct our prayers , and whilst he doth not give us what we ask , gives us better then we asked ? Justly doth he forbear to go down with this Ruler , lest he should confirm him in an opinion of measuring his power by conceits of locality and distance : but he doeth that in absence , for which his presence was required with a repulse , Thy son liveth ; giving a greater demonstration of his Omnipotency then was craved . How oft doth he not hear to our will , that he may hear us to our advantage ? The chosen vessel would be rid of Temptations , he hears of a supply of Grace . The sick man asks release , receives patience ; life , and receives glory . Let us ask what we think best , let him give what he knows best . With one word doth Christ heal two Patients , the Son , and the Father ; the Son's Fever , the Father's Unbelief . That operative word of our Saviour was not without the intention of a trial . Had not the Ruler gone home satisfied with that intimation of his Son's life and recovery , neither of them had been blessed with success . Now the news of performance meets him one half of the way : and he that believed somewhat ere he came , and more when he went , grew to more Faith in the way ; and when he came home , inlarged his Faith to all the skirts of his Family . A weak Faith may be true , but a true Faith is growing . He that boasts of a full stature in the first moment of his assent , may presume , but doth not believe . Great men cannot want clients , their example sways some , their authority more ; they cannot go to either of the other worlds alone . In vain do they pretend power over others , who labour not to draw their families unto God. XV. The Dumb Devil ejected . THat the Prince of our Peace might approve his victories perfect , wheresoever he met with the Prince of darkness he foiled him , he ejected him . He found him in Heaven ; thence did he throw him headlong , and verified his Prophet , I have cast thee out of mine holy mountain . And if the Devils left their first habitation , it was because ( being Devils ) they could not keep it . Their estate indeed they might have kept , and did not ; their habitation they would have kept , and might not . How art thou faln from heaven , O Lucifer ? He found him in the Heart of man , ( for in that closet of God did the evill Spirit after his exile from Heaven shrowd himself ; Sin gave him possession , which he kept with a willing violence ; ) thence he casts him by his Word and Spirit . He found him tyrannizing in the Bodies of some possessed men , and with power commands the unclean Spirits to depart . This act is for no hand but his . When a strong man keeps possession , none but a stronger can remove it . In voluntary things the strongest may yield to the weakest , Sampson to a Dalilah ; but in violent , ever the mightiest carries it . A spirituall nature must needs be in rank above a bodily ; neither can any power be above a Spirit , but the God of Spirits . No otherwise is it in the mentall possession . Where ever Sin is , there Satan is : As on the contrary , whosoever is born of God , the seed of God remains in him . That Evill one not onely is , but rules in the sons of disobedience : in vain shall we try to eject him , but by the Divine power of the Redeemer . For this cause the Son of God was manifested , that he might destroy the works of the Devill . Do we find our selves haunted with the familiar Devills of Pride , Self-love , Sensuall desires , Unbelief ? None but thou , O Son of the ever-living God , can free our bosoms of these hellish guests . O cleanse thou me from my secret sins , and keep me that presumptuous sins prevail not over me . O Saviour , it is no Paradox to say that thou castest out more Devils now then thou didst whilst thou wert upon earth . It was thy word , When I am lifted up , I will draw all men unto me . Satan weighs down at the feet , thou pullest at the head , yea at the heart . In every conversion which thou workest , there is a dispossession . Convert me , O Lord , and I shall be converted . I know thy means are now no other then ordinary : If we expect to be dispossessed by miracle , it would be a miracle if ever we were dispossessed . O let thy Gospell have the perfect work in me , so onely shall I be delivered from the powers of darkness . Nothing can be said to be dumb but what naturally speaks ; nothing can speak naturally but what hath the instruments of speech ; which because spirits want , they can no otherwise speak vocally , then as they take voices to themselves in taking bodies . This Devill was not therefore dumb in his nature , but in his effect : The man was dumb by the operation of that Devill which possessed him ; and now the action is attributed to the spirit , which was subjectively in the man. It is not you that speak , saith our Saviour , but the Spirit of your Father that speaketh in you . As it is in bodily diseases , that they do not infect us alike , some seize upon the humours , others upon the spirits ; some assault the brain , others the heart or lungs : so in bodily and spirituall possessions ; in some the evill spirit takes away their senses , in some their lims , in some their inward faculties ; like as spiritually they affect to move us unto severall sins , one to Lust , another to Covetousness or Ambition , another to Cruelty : and their names have distinguished them according to these various effects . This was a dumb Devill , which yet had possessed not the tongue onely of this man , but his ear ; nor that onely , but ( as it seems ) his eyes too . O subtle and tyrannous spirit , that obstructs all ways to the Soul , that keeps out all means of grace both from the door and windows of the Heart ; yea , that stops up all passages , whether of ingress , or egress ; of ingress at the Eye , or Ear , of egress at the Mouth ; that there might be no capacity of redress ! What holy use is there of our Tongue but to praise our Maker , to confess our sins , to inform our brethren ? How rise is this dumb Devill every-where , whilst he stops the mouths of Christians from these usefull and necessary duties ? For what end hath man those two privileges above his fellow-creatures , Reason , and Speech , but that , as by the one he may conceive of the great works of his Maker , which the rest cannot , so by the other he may express what he conceives to the honour of the Creatour both of them and himself ? And why are all other creatures said to praise God , and bidden to praise him , but because they doe it by the apprehension , by the expression of man ? If the heavens declare the glory of God ; how doe they it but to the eyes and by the tongue of that man for whom they were made ? It is no small honour whereof the envious Spirit shall rob his Maker , if he can close up the mouth of his onely rationall and vocall creature , and turn the best of his workmanship into a dumb Idol , that hath a mouth and speaks not . Lord , open thou my lips , and my mouth shall shew forth thy praise . Praise is not more necessary then complaint ; praise of God , then complaint of our selves , whether to God or men . The onely amends we can make to God , when we have not had the grace to avoid sin , is to confess the sin we have not avoided : This is the sponge that wipes out all the blots and blurs of our lives . If we confess our sins , he is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousness . That cunning Man-slayer knows there is no way to purge the sick soul but upward , by casting out the vicious humour wherewith it is clogged ; and therefore holds the lips close , that the heart may not dis-burthen it self by so wholsome evacuation . When I kept silence , my bones consumed : For day and night thy hand , O Lord , was heavy upon me ; my moisture is turned into the drought of summer . O let me confess against my self my wickedness unto thee , that thou maist forgive the punishment of my sin . We have a Tongue for God , when we praise him ; for our selves , when we pray and confess ; for our brethren , when we speak the truth for their information ; which if we hold back in unrighteousness , we yield unto that dumb Devil . Where do we not see that accursed Spirit ? He is on the Bench , when the mute or partial Judge speaks not for truth and innocence : He is in the Pulpit , when the Prophets of God smother , or halve , or adulterate the message of their Master : He is at the Bar , when irreligious Jurours dare lend an oath to fear , to hope , to gain : He is in the Market , when godless Chapmen for their peny sell the truth and their soul : He is in the common conversation of men , when the tongue belies the heart , flatters the guilty , balketh reproofs even in the foulest crimes . O Thou who onely art stronger then that strong one , cast him out of the hearts and mouths of men . It is time for thee , Lord , to work , for they have destroyed thy Law. That it might well appear this impediment was not natural , so soon as the man is freed from the spirit , his tongue is free to his speech . The effects of spirits as they are wrought , so they cease at once . If the Son of God do but remove our spiritual possession , we shall presently break forth into the praise of God , into the confession of our vileness , into the profession of truth . But what strange variety do I see in the spectatours of his Miracle , some wondering , others censuring , a third sort tempting , a fourth applauding ? There was never man or action but was subject to variety of constructions . What man could be so holy as he that was God ? what act could be more worthy then the dispossession of an evil spirit ? Yet this man , this act passeth these differences of interpretation . What can we doe to undergoe but one opinion ? If we give alms , and fast , some will magnifie our charity and devotion , others will tax our hypocrisie : if we give not , some will condemn our hard-heartedness , others will allow our care of justice . If we preach plainly , to some it will savour of a careless slubbering , to others of a mortified sincerity : elaborately , some will tax our affectation , others will applaud our diligence in dressing the delicate viands of God. What marvel is it if it be thus with our imperfection , when it fared not otherwise with him that was purity and righteousness it self ? The austere Fore-runner of Christ came neither eating nor drinking ; they say , He hath a Devil : The Son of man came eating and drinking ; they say , This man is a glutton , a friend of Publicans and sinners . And here one of his holy acts carries away at once wonder , censure , doubt , celebration . There is no way safe for a man , but to square his actions by the right rule of justice , of charity ; and then let the world have leave to spend their glosses at pleasure . It was an heroical resolution of the chosen Vessel , I pass very little to be judged of you , or of man's day . I marvell not if the people marvelled , for here were four wonders in one ; the blind saw , the deaf heard , the dumb spake , the Demoniack is delivered . Wonder was due to so rare and powerfull a work , and , if not this , nothing . We can cast away admiration upon the poor devices or activities of men ; how much more upon the extraordinary works of Omnipotency ? Whoso knows the frame of Heaven and Earth , shall not much be affected with the imperfect effects of frail humanity ; but shall with no less ravishment of soul acknowledge the miraculous works of the same Almighty hand . Neither is the spiritual ejection worthy of any meaner entertainment . Rarity and Difficulty are wont to cause wonder . There are many things which have wonder in their worth , and lose it in their frequency : there are some which have it in their strangeness , and lose it in their facility : Both meet in this . To see men haunted , yea possessed with a dumb Devil , is so frequent , that it is a just wonder to find a man free : but to find the dumb spirit cast out of a man , and to hear him praising God , confessing his sins , teaching others the sweet experiments of mercy , deserves just admiration . If the Cynick sought in the market for a Man amongst men , well may we seek amongst men for a Convert . Neither is the difficulty less then the rareness . The strong man hath the possession , all passages are block'd up , all helps barred , by the treachery of our nature . If any soul be rescued from these spiritual wickednesses , it is the praise of him that doeth wonders alone . But whom do I see wondering ? The multitude . The unlearned beholders follow that act with wonder , which the learned Scribes entertain with obloquy . God hath revealed those things to babes , which he hath hid from the wise and prudent . With what scorn did those great Rabbins speak of these sons of the earth , This people that knows not the Law is accursed ? Yet the mercy of God makes an advantage of their simplicity ; in that they are therefore less subject to cavillation and incredulity : As contrarily , his justice causes the proud knowledge of others to lie as a block in their way to the ready assent unto the Divine power of the Messias . Let the pride of glorious adversaries disdain the poverty of the clients of the Gospel ; it shall not repent us to go to Heaven with the vulgar , whilst their great ones go in state to Perdition . The multitude wondered . Who censured , but Scribes , great Doctours of the Law , of the divinity of the Jews ? what Scribes , but those of Jerusalem , the most eminent Academy of Judaea ? These were the men who , out of their deep reputed judgment , cast these foul aspersions upon Christ . Great wits oft-times mis-lead both the owners and followers . How many shall once wish they had been born dullards , yea idiots , when they shall find their wit to have barred them out of Heaven ? Where is the Scribe ? where is the disputer of this world ? Hath not God made the wisedome of the world foolishness ? Say the world what it will , a dram of Holiness is worth a pound of Wit. Let others censure , with the Scribes ; let me wonder , with the multitude . What could malice say worse , He casteth out Devils through Beelzebub the Prince of Devils ? The Jews well knew that the Gods of the heathen were no other then Devils ; amongst whom , for that the Lord of Flies ( so called , whether for the concourse of flies to the abundance of his sacrifices , or for his aid implored against the infestation of those swarms ) was held the chief , therefore they style him , The Prince of Devils . There is a subordination of Spirits , some higher in degree , some inferiour to others . Our Saviour himself tells us of the Devil , and his Angels : Messengers are inferiour to those that send them . The seven Devils that entered into the swept and garnished house were worse then the former . Neither can Principalities , and Powers , and Governours , and Princes of the darkness of this World , design other then several ranks of evil Angels . There can be no being without some kind of order , there can be no order in parity . If we look up into Heaven , there is the King of Gods , the Lord of Lords , higher then the highest . If to the Earth , there are Monarchs , Kings , Princes , Peers , People . If we look down to Hell , there is the Prince of Devils . They labour for confusion that call for parity . What should the Church doe with such a form as is not exemplified in Heaven , in Earth , in Hell ? One Devil ( according to their supposition ) may be used to cast out another . How far the command of one spirit over another may extend , it is a secret of infernal state , too deep for the inquiry of men . The thing it self is apparent ; upon compact , and precontracted composition , one gives way to other for the common advantage . As we see in the Commonwealth of Cheaters and Cutpurses , one doeth the fact , another is feed to bring it out , and to procure restitution : both are of the trade , both conspire to the fraud ; the actour falls not out with the revealer , but divides with him that cunning spoil . One malicious miscreant sets the Devil on work to the inflicting of disease or death ; another upon agreement , for a farther spiritual gain , takes him off : There is a Devil in both : And if there seem more bodily favour , there is no less spiritual danger in the latter : In the one Satan wins the agent , the suitour in the other . It will be no cause of discord in Hell , that one Devil gives ease to the body which another tormented , that both may triumph in the gain of a soul . Oh God , that any creature which bears thine Image should not abhor to be beholden to the powers of hell for aid , for advice ! Is it not because there is not a God in Israel , that men go to inquire of the God of Ekron ? Can men be so sottish , to think that the vowed enemy of their souls can offer them a bait without an hook ? What evil is there in the City which the Lord hath not done ? what is there which he cannot as easily redress ? He wounds , he heals again : And if he will not , it is the Lord , let him doe what seems good in his eyes . If he do not deliver us , he will crown our faithfulness in a patient perseverance . The wounds of God are better then are the salves of Satan . Was it possible that the wit of Envy could devise so high a Slander ? Beelzebub was a God of the heathen ; therefore herein they accuse him for an Idolater : Beelzebub was a Devil to the Jews ; therefore they accuse him for a Conjurer : Beelzebub was the chief of Devils ; therefore they accuse him for an Arch-exorcist , for the worst kind of Magician . Some professours of this black Art , though their work be devillish , yet they pretend to doe it in the name of Jesus ; and will presumptuously seem to doe that by command , which is secretly transacted by agreement . The Scribes accuse Christ of a direct compact with the Devil , and suppose both a league and familiarity , which by the Law of Moses ( in the very hand of a Saul ) was no other then deadly . Yea , so deep doth this wound reach , that our Saviour searching it to the bottom , finds no less in it then the sin against the Holy Ghost ; inferring hereupon that dreadfull sentence of the irremissibleness of that sin unto death . And if this horrible crimination were cast upon thee , O Saviour , in whom the Prince of this world found nothing , what wonder is it if we thy sinfull Servants be branded on all sides with evil tongues ? Yea , ( which is yet more ) how plain is it that these men forced their tongue to speak this slander against their own heart ? Else this Blasphemy had been onely against the Son of man , not against the Holy Ghost : but now that the Searcher of hearts finds it to be no less then against the Blessed Spirit of God , the spight must needs be obstinate ; their malice doth wilfully cross their conscience . Envy never regards how true , but how mischievous : So it may gall or kill , it cares little whether with truth or falshood . For us ; Blessed are we when men revile us , and say all manner of evil of us , for the name of Christ . For them ; What reward shall be given to thee , thou false tongue ? Even sharp arrows with hot burning coals ; yea those very coals of hell from which thou wert enkindled . There was yet a third sort that went a mid way betwixt wonder and censure . These were not so malicious as to impute the Miracle to a Satanical operation : they confess it good , but not enough , and therefore urge Christ to a farther proof . Though thou hast cast out this dumb Devil , yet this is no sufficient argument of thy Divine power : We have yet seen nothing from thee like those ancient Miracles of the times of our forefathers . Joshua caused the Sun to stand still ; Elias brought fire down from heaven ; Samuel astonisht the people with thunder and rain in the midst of harvest : If thou wouldst command our belief , doe somewhat like to these . The casting out of a Devil shews thee to have some power over Hell ; shew us now that thou hast no less power over Heaven . There is a kind of unreasonableness of desire and insatiableness in Infidelity ; it never knows when it hath evidence enough . This which the Jews over-looked was a more irrefragable demonstration of Divinity , then that which they desired . A Devil was more then a Meteor , or a parcel of an element : to cast out a Devil by command , more then to command fire from heaven . Infidelity ever loves to be her own carver . No son can be more like a father , then these Jews to their progenitors in the desart . That there might be no fear of degenerating into good , they also of old tempted God in the Wilderness . First , they are weary of the Egyptian bondage , and are ready to fall out with God and Moses for their stay in those furnaces . By ten miraculous Plagues they are freed ; and going out of those confines the Egyptians follow them , the Sea is before them : now they are more afflicted with their liberty then their servitude . The Sea yields way , the Egyptians are drowned : and now that they are safe on the other shore , they tempt the providence of God for water . The Rock yields it them ; then , no less for bread and meat . God sends them Manna and Quails : they cry out of the food of Angels . Their present enemies in the way are vanquished ; they whine at the men of measures in the heart of Canaan . Nothing from God but mercy ; nothing from them but temptations . Their true brood both in nature and in sin had abundant proofs of the Messiah ; if curing the blind , lame , diseased , deaf , dumb , ejecting Devils , over-ruling the elements , raising the dead , could have been sufficient : yet still they must have a sign from Heaven , and shut up in the style of the Tempter , If thou be the Christ . The gracious heart is credulous : Even where it sees not , it believes ; and where it sees but a little , it believes a great deal . Neither doth it presume to prescribe unto God what and how he shall work ; but takes what it finds , and unmovably rests in what it takes . Any miracle , no miracle serves enough for their assent , who have built their faith upon the Gospel of the Lord Jesus . XVI . Matthew called . THE number of the Apostles was not yet full ; one room is left void for a future occupant : who can but expect that it is reserved for some eminent person ? and behold , Matthew the Publican is the man. O the strange election of Christ ! Those other Disciples , whose calling is recorded , were from the Fisher-boat , this from the Toll-booth : They were unlettered , this infamous . The condition was not in it self sinfull , but as the Taxes which the Romans imposed on God's free people were odious , so the Collectours , the Farmers of them abominable . Besides that it was hard to hold that seat without oppression , without exaction . One that best knew it , branded it with poling and sycophancy : and now , behold a griping Publican called to the Family , to the Apostleship , to the Secretaryship of God. Who can despair in the conscience of his unworthiness , when he sees this pattern of the free bounty of him that calleth us ? Merits do not carry it in the gracious election of God , but his meer favour . There sate Matthew the Publican busie in his Counting-house , reckoning up the sums of his Rentals , taking up his Arrerages , and wrangling for denied Duties ; and did so little think of a Saviour , that he did not so much as look at his passage ; but , Jesus , as he passed by , saw a man sitting at the receit of custome , named Matthew . As if this prospect had been sudden and casual , Jesus saw him in passing by . O Saviour , before the world was , thou sawest that man sitting there , thou sawest thine own passage , thou sawest his call in thy passage ; and now thou goest purposely that way that thou mightest see and call . Nothing can be hid from that piercing eye , one glance whereof hath discerned a Disciple in the cloaths of a Publican : That habit , that shop of extortion cannot conceal from thee a vessel of election . In all forms thou knowest thine own ; and in thine own time shalt fetch them out of the disguises of their foul sins , or unfit conditions . What sawest thou , O Saviour , in that Publican , that might either allure thine eye , or not offend it ? what but an hatefull trade , an evil eye , a gripple hand , bloudy tables , heaps of spoil ? Yet now thou saidst , Follow me . Thou that saidst once to Jerusalem , Thy birth and nativity is of the land of Canaan ; thy father was an Amorite , thy mother an Hittite : Thy navel was not cut , neither wert thou washed in water , to supple thee ; thou wast not salted at all , thou wast not swaddled at all : None eye pitied thee , but thou wast cast out in the open fields , to the loathing of thy person , in the day that thou wast born : And when I passed by thee , and saw thee polluted in thine own bloud , I said unto thee , Live , yea , I said unto thee when thou wast in thy bloud , Live : now also , when thou passedst by , and sawest Matthew sitting at the receit of custome , saidst to him , Follow me . The life of this Publican was so much worse then the birth of that forlorn Amorite , as , Follow me , was more then , Live. What canst thou see in us , O God , but ugly deformities , horrible sins , despicable miseries ? yet doth it please thy mercy to say unto us both , Live , and , Follow me . The just man is the first accuser of himself . Whom do we hear to blazon the shame of Matthew , but his own mouth ? Matthew the Evangelist tells us of Matthew the Publican . His fellows call him Levi , as willing to lay their finger upon the spot of his unpleasing profession : himself will not smother nor blanch it a whit , but publishes it to all the world , in a thankfull recognition of the mercy that called him ; as liking well that his baseness should serve for a fit foil to set off the glorious lustre of his grace by whom he was elected . What matters it how vile we are , O God , so thy glory may arise in our abasement ? That word was enough , Follow me ; spoken by the same tongue that said to the corps at Nain , Young man , I say to thee , Arise . He that said at first , Let there be light , says now , Follow me . That power sweetly inclines which could forcibly command : the force is not more unresistible then the inclination . When the Sun shines upon the Iceicles , can they chuse but melt , and fall ? when it looks into a dungeon , can the place chuse but be enlightned ? Do we see the Jet drawing up straws to it , the Load-stone iron , and do we marvel if the Omnipotent Saviour , by the influence of his grace , attract the heart of a Publican ? He arose , and followed him . We are all naturally averse from thee , O God : do thou but bid us follow thee , draw us by thy powerfull word , and we shall run after thee . Alas ! thou speakest , and we sit still ; thou speakest by thine outward Word to our ear , and we stir not : Speak thou by the secret and effectual Word of thy Spirit to our heart ; the World cannot hold us down , Satan cannot stop our way , we shall arise , and follow thee . It was not a more busie then gainfull trade that Matthew abandoned to follow Christ into poverty : and now he cast away his Counters , and struck his Tallies , and crossed his Books , and contemned his heaps of Cash in comparison of that better Treasure which he foresaw lie open in that happy attendence . If any commodity be valued of us too dear to be parted with for Christ , we are more fit to be Publicans then Disciples . Our Saviour invites Matthew to a Discipleship ; Matthew invites him to a Feast . The joy of his Call makes him begin his abdication of the world in a Banquet . Here was not a more chearfull thankfulness in the Inviter , then a gracious humility in the Guest . The new Servant bids his Master , the Publican his Saviour , and is honoured with so blessed a presence . I do not find where Jesus was ever bidden to any table , and refused : If a Pharisee , if a Publican invited him , he made not dainty to go : Not for the pleasure of the dishes , what was that to him , who began his work in a whole Lent of days ? But ( as it was his meat and drinks to doe the will of his Father ) for the benefit of so winning a conversation . If he sate with Sinners , he converted them ; if with Converts , he confirmed and instructed them ; if with the Poor , he fed them ; if with the Rich in substance , he made them richer in grace . At whose board did he ever sit , and left not his host a gainer ? The poor Bridegroom entertains him , and hath his water-pots filled with Wine : Simon the Pharisee entertains him , and hath his table honoured with the publick remission of a penitent sinner , with the heavenly doctrine of remission : Zacchaeus entertains him , salvation came that day to his house with the Authour of it . That presence made the Publican a son of Abraham : Matthew is recompensed for his feast with an Apostleship : Martha and Mary entertain him , and besides Divine instruction receive their brother from the dead . O Saviour , whether thou feast us , or we feast thee , in both of them is blessedness . Where a Publican is the Feast-master , it is no marvel if the guests be Publicans and Sinners . Whether they came alone , out of the hope of that mercy which they saw their fellow had found ; or whether Matthew invited them , to be partners of that plentifull grace whereof he had tasted ; I inquire not . Publicans and Sinners will flock together ; the one hatefull for their trade , the other for their vicious life . Common contempt hath wrought them to an unanimity , and sends them to seek mutual comfort in that society , which all others held loathsome and contagious . Moderate correction humbleth and shameth the offender : whereas a cruel severity makes men desperate , and drives them to those courses whereby they are more dangerously infected . How many have gone into the prison faulty , and returned flagitious ? If Publicans were not Sinners , they were no whit beholden to their neighbours . What a table-full was here ? The Son of God beset with Publicans and Sinners . O happy Publicans and Sinners , that had found out their Saviour ! O mercifull Saviour , that disdained not Publicans and Sinners ! What sinner can fear to kneel before thee , when he sees Publicans and Sinners sit with thee ? Who can fear to be despised of thy meekness and mercy , which didst not abhor to converse with the outcasts of men ? Thou didst not despise the Thief confessing upon the Cross , nor the Sinner weeping upon thy feet , nor the Canaanite crying to thee in the way , nor the blushing Adulteress , nor the odious Publican , nor the forswearing Disciple , nor the persecutour of Disciples , nor thine own Executioners . How can we be unwelcome to thee , if we come with tears in our eyes , faith in our hearts , restitution in our hands ? O Saviour , our breasts are too oft shut upon thee , thy bosome is ever open to us . We are as great sinners as the consorts of these Publicans , why should we despair of a room at thy Table ? The squint-eyed Pharisees look a-cross at all the actions of Christ : where they should have admired his mercy , they cavil at his holiness ; They said to his Disciples , Why eateth your Master with Publicans and Sinners ? They durst not say thus to the Master , whose answer ( they knew ) would soon have convinced them : This wind ( they hoped ) might shake the weak faith of the Disciples : They speak where they may be most likely to hurt . All the crue of Satanical instruments have learnt this craft of their old Tutour in Paradise . We cannot reverence that man whom we think unholy . Christ had lost the hearts of his followers , if they had entertained the least suspicion of his impurity , which the murmur of these envious Pharisees would fain insinuate ; He cannot be worthy to be followed that is unclean ; He cannot but be unclean that eateth with Publicans and Sinners . Proud and foolish Pharisees ! Ye fast whilst Christ eateth ; ye fast in your houses , whilst Christ eateth in other mens ; ye fast with your own , whilst Christ feasts with sinners : But if ye fast in pride , whilst Christ eats in humility ; if ye fast at home for merit or popularity , whilst Christ feasts with sinners for compassion , for edification , for conversion ; your fast is unclean , his feast is holy ; ye shall have your portion with hypocrites , when those Publicans and Sinners shall be glorious . When these censurers thought the Disciples had offended , they speak not to them , but to their Master , Why doe thy Disciples that which is not lawfull ? now , when they thought Christ offended , they speak not to him , but to the Disciples . Thus , like true make-bates , they go about to make a breach in the family of Christ , by setting off the one from the other . The quick eye of our Saviour hath soon espied the pack of their fraud , and therefore he takes the words out of the mouths of his Disciples into his own . They had spoke of Christ to the Disciples ; Christ answers for the Disciples concerning himself , The whole need not the Physician , but the sick . According to the two qualities of pride , scorn and over-weening , these insolent Pharisees over-rated their own holiness , contemned the noted unholiness of others : as if themselves were not tainted with secret sins , as if others could not be cleansed by repentance . The searcher of hearts meets with their arrogance , and finds those Justiciaries sinfull , those Sinners just . The spiritual Physician finds the sickness of those Sinners wholsome , the health of those Pharisees desperate : that wholsome , because it calls for the help of the Physician ; this desperate , because it needs not . Every soul is sick ; those most that feel it not . Those that feel it complain ; those that complain have cure : those that feel it not shall find themselves dying ere they can with to recover . O blessed Physician , by whose stripes we are healed , by whose death we live , happy are they that are under thy hands , sick , as of sin , so of sorrow for sin . It is as unpossible they should die , as it is unpossible for thee to want either skill , or power , or mercy . Sin hath made us sick unto death : make thou us but as sick of our sins , we are as safe as thou art gracious . XVII . Christ among the Gergesens ; or , Legion , and the Gadarene Herd . I Do not any-where find so furious a Demoniack as amongst the Gergesens . Satan is most tyrannous where he is obeyed most . Christ no sooner sailed over the lake , then he was met by two possessed Gadarenes . The extreme rage of the one hath drowned the mention of the other . Yet in the midst of all that cruelty of the evil Spirit , there was sometimes a remission , if not an intermission , of vexation . If oft-times Satan caught him , then sometimes , in the same violence , he caught him not . It was no thank to that malignant one , who , as he was indefatigable in his executions , so unmeasurable in his malice ; but to the mercifull over-ruling of God , who , in a gracious respect to the weakness of his poor creatures , limits the spightfull attempts of that immortal Enemy , and takes off this Mastive whilst we may take breath . He , who in his justice gives way to some onsets of Satan , in his mercy restrains them : so regarding our deservings , that withall he regards our strength . If way should be given to that malicious spirit , we could not subsist ; no violent thing can endure : and if Satan might have his will , we should no moment be free . He can be no more weary of doing evil to us , then God is of doing good . Are we therefore preserved from the malignity of these powers of darkness , Blessed be our strong helper , that hath not given us over to be a prey unto their teeth . Or if some scope have been given to that envious one to afflict us , hath it been with favourable limitations , it is thine onely mercy , O God , that hath chained and muzzled up this band-dog , so as that he may scratch us with his paws , but cannot pierce us with his fangs . Far , far is this from our deserts , who had too well merited a just abdication from thy favour and protection , and an interminable seisure by Satan , both in soul and body . Neither do I here see more matter of thanks to our God , for our immunity from the external injuries of Satan , then occasion of serious inquiry into his power over us for the spiritual . I see some that think themselves safe from this ghostly tyranny , because they sometimes find themselves in good moods , free from the suggestions of gross sins , much more from the commission . Vain men , that feed themselves with so false and frivolous comforts ! will they not see Satan , through the just permission of God , the same to the Soul in mental possessions that he is to the Body in corporal ? The worst Demoniack hath his lightsome respites ; not ever tortured , not ever furious : betwixt whiles he might look soberly , talk sensibly , move regularly . It is a wofull comfort that we sin not always . There is no Master so barbarous as to require of his Slave a perpetual unintermitted toil : yet , though he sometimes eat , sleep , rest , he is a vassal still . If that Wicked one have drawn us to a customary perpetration of evil , and have wrought us to a frequent iteration of the same sin , this is gage enough for our servitude , matter enough for his tyranny and insultation . He that would be our Tormentour always , cares onely to be sometimes our Tempter . The possessed is bound , as with the invisible fetters of Satan , so with the material chains of the inhabitants . What can bodily force prevail against a spirit ? Yet they endeavour this restraint of the man , whether out of charity , or justice : charity , that he might not hurt himself ; justice , that he might not hurt others . None do so much befriend the Demoniack as those that bind him . Neither may the spiritually possessed be otherwise handled : for though this act of the enemy be plausible , and to appearance pleasant ; yet there is more danger in this dear and smiling tyranny . Two sorts of chains are fit for outrageous sinners ; good Laws , unpartial Executions ; that they may not hurt , that they may not be hurt to eternal death . These iron chains are no sooner fast then broken . There was more then an humane power in this disruption . It is not hard to conceive the utmost of nature in this kind of actions . Sampson doth not break the cords and ropes like a thread of tow , but God by Sampson : The man doth not break these chains , but the Spirit . How strong is the arm of these evil angels ? how far transcending the ordinary course of nature ? They are not called Powers for nothing . What flesh and bloud could but tremble at the palpable inequality of this match , if herein the mercifull protection of our God did not the rather magnifie it self , that so much strength met with so much malice hath not prevailed against us ? In spite of both we are in safe hands . He that so easily brake the iron fetters , can never break the adamantine chain of our Faith. In vain do the chafing billows of Hell beat upon that Rock whereon we are built . And though these brittle chains of earthly metall be easily broken by him , yet the sure tempered chain of God's eternal Decree he can never break . That Almighty Arbiter of Heaven , and Earth , and Hell , hath chained him up in the bottomless pit , and hath so restrained his malice , that ( but for our good ) we cannot be tempted ; we cannot be foiled , but for a glorious victory . Alas ! it is no otherwise with the spiritually possessed . The chains of restraint are commonly broken by the fury of wickedness . What are the respects of civility , fear of God , fear of men , wholsome laws , carefull executions , to the desperately licentious , but as cobwebs to an hornet ? Let these wild Demoniacks know , that God hath provided chains for them that will hold , even everlasting chains under darkness . These are such as must hold the Devils themselves ( their Masters ) unto the judgment of the great Day ; how much more those impotent Vassals ? Oh that men would suffer themselves to be bound to their good behaviour by the sweet and easie recognizances of their duty to their God , and the care of their own souls , that so they might rather be bound up in the bundle of life . It was not for rest that these chains were torn off , but for more motion . This prisoner runs away from his friends , he cannot run away from his Jaolour . He is now carried into the Wilderness , not by meer external force , but by internal impulsion ; carried by the same power that unbound him , for the opportunity of his tyranny , for the horrour of the place , for the affamishment of his body , for the avoidance of all means of resistence . Solitary Desarts are the delights of Satan . It is an unwise zeal that moves us to doe that to our selves , in an opinion of merit and holiness , which the Devil wishes to doe to us for a punishment , and conveniency of temptation . The evil Spirit is for solitariness , God is for society : He dwells in the assembly of his Saints , yea , there he hath a delight to dwell . Why should not we account it our happiness , that we may have leave to dwell where the Authour of all happiness loves to dwell ? There cannot be any misery incident unto us whereof our gracious Redeemer is not both conscious and sensible . Without any intreaty therefore of the miserable Demoniack , or suit of any friend , the God of spirits takes pity of his distress ; and from no motion but his own , commands the evil Spirit to come out of the man. O admirable precedent of mercy , preventing our requests , exceeding our thoughts , forcing favours upon our impotence , doing that for us which we should , and yet cannot desire ! If men upon our instant solicitations would give us their best aid , it were a just praise of their bounty : but it well became thee , O God of mercy , to go without force , to give without suit . And do we think thy goodness is impaired by thy glory ? If thou wert thus commiserative upon earth , art thou less in Heaven ? How dost thou now take notice of all our complaints , of all our infirmities ? how doth thine infinite pity take order to redress them ? What evil can befall us which thou knowest not , feelest not , relievest not ? How safe are we that have such a Guardian , such a Mediatour in Heaven ? Not long before had our Saviour commanded the winds and waters , and they could not but obey him : now he speaks in the same language to the evil Spirit ; he intreats not , he perswades not , he commands . Command argues superiority . He onely is infinitely stronger then the strong one in possession . Else where powers are matcht , though with some inequality , they tug for the victory , and without a resistence yield nothing . There are no fewer sorts of dealing with Satan then with men . Some have dealt with him by suit , as the old Satanian Hereticks , and the present Indian Savages , sacrificing to him , that he hurt not : others by covenant , conditioning their service upon his assistence , as Witches and Magicians : others by insinuation of implicit compact , as Charmers and Figure-casters : others by adjuration , as the sons of Scaeva and modern Exorcists , unwarrantably charging him by an higher name then their own . None ever offered to deal with Satan by a direct and primary command , but the God of Spirits . The great Archangel , when the strife was about the body of Moses , commanded not , but imprecated rather , The Lord rebuke thee , Satan . It is onely the God that made this Spirit an Angel of light that can command him , now that he hath made himself the Prince of darkness . If any created power dare to usurp a word of command , he laughs at their presumption , and knows them his Vassals , whom he dissembles to fear as his Lords . It is thou onely , O Saviour , at whose beck those stubborn Principalities of hell yield and tremble . No wicked man can be so much a slave to Satan , as Satan is to thee : the interposition of thy grace may defeat that dominion of Satan : thy rule is absolute , and capable of no lett . What need we to fear , whilst we are under so omnipotent a Commander ? The waves of the deep rage horribly , yet the Lord is stronger then they . Let those Principalities and Powers doe their worst : Those mighty adversaries are under the command of him who loved us so well as to bleed for us . What can we now doubt of ? his power , or his will ? How can we profess him a God , and doubt of his power ? How can we profess him a Saviour , and doubt of his will ? He both can and will command those infernall powers . We are no less safe then they are malicious . The Devill saw Jesus by the eyes of the Demoniack : For the same saw that spake ; but it was the ill Spirit that said , I beseech thee torment me not . It was sore against his will that he saw so dreadfull an object . The over-ruling power of Christ dragged the foul Spirit into his presence . Guiltiness would fain keep out of sight . The Lims of so wofull an Head shall once call on the Hills and Rocks to hide them from the face of the Lamb ; such Lion-like terrour is in that mild face when it looks upon wickedness . Neither shall it be one day the least part of the torment of the damned , to see the most lovely spectacle that Heaven can afford . He from whom they fled in his offers of grace shall be so much more terrible , as he was and is more gracious . I marvel not therefore that the Devill , when he saw Jesus , cried out : I could marvell that he fell down , that he worshipped him . That which the proud Spirit would have had Christ to have done to him in his great Duell , the same he now doeth unto Christ , fearfully , servilely , forcedly . Who shall henceforth brag of the externall homage he performs to the Son of God , when he sees Satan himself fall down and worship ? What comfort can there be in that which is common to us with Devils , who , as they believe and tremble , so they tremble and worship ? The outward bowing is the body of the action , the disposition of the Soul is the soul of it : therein lies the difference from the counterfeit stoopings of wicked men and spirits . The religious heart serves the Lord in fear , and rejoyces in him with trembling . What it doeth is in way of service : in service to his Lord , whose sovereignty is his comfort and protection ; in the fear of a son , not of a slave ; in fear tempered with joy ; in a joy , but allayed with trembling . Whereas the prostration of wicked men and Devils is onely an act of form , or of force ; as to their Judge , as to their Tormentour , not as to their Lord ; in meer servility , not in reverence ; in an uncomfortable dulness , without all delight ; in a perfect horrour , without capacity of joy . These worship without thanks , because they fall down without the true affections of worship . Whoso marvels to see the Devill upon his knees , would much more marvel to hear what came from his mouth , Jesus , the Son of the Most high God. A confession , which if we should hear without the name of the Authour , we should ask from what Saint it came . Behold the same name given to Christ by the Devil , which was formerly given him by the Angel , Thou shalt call his name JESUS . That awfull Name , whereat every knee shall bow , in heaven , in earth , and under the earth , is called upon by this prostrate Devil . And lest that should not import enough , ( since others have been honoured by this name in Type , ) he adds for full distinction , the Son of the Most high God. The good Syrophoenician and blind Bartimaeus could say , the Son of David : it was well to acknowledge the true descent of his pedigree according to the flesh : But this infernal Spirit looks aloft , and fetcheth his line out of the highest Heavens , the Son of the Most high God. The famous confession of the prime Apostle ( which honoured him with a new name to immortality ) was no other then , Thou art the Christ , the Son of the living God : and what other do I hear from the lips of a Fiend ? No more Divine words could fall from the highest Saint . Nothing hinders but that the veriest miscreant on earth , yea the foulest Devil in Hell , may speak holily . It is no passing of judgment upon loose sentences . So Peter should have been cast for a Satan , in denying , forswearing , cursing ; and the Devil should have been set up for a Saint , in confessing , Jesus , the Son of the Most high God. Fond hypocrite , that pleasest thy self in talking well , hear this Devil ; and when thou canst speak better then he , look to fare better : but in the mean time know , that a smooth tongue and a foul heart carrie away double judgments . Let curious heads dispute whether the Devil knew Christ to be God : In this I dare believe himself , though in nothing else . He knew what he believed , what he believed that he confessed , Jesus , the Son of the Most high God. To the confusion of those Semi-Christians , that have either held doubtfully , or ignorantly mis-known , or blasphemously denied what the very Devils have professed . How little can a bare speculation avail us in these cases of Divinity ? So far this Devil hath attained , to no ease , no comfort . Knowledge alone doth but puffe up : it is our Love that edifies . If there be not a sense of our sure interest in this Jesus , a power to apply his merits and obedience , we are no whit the safer , no whit the better ; onely we are so much the wiser , to understand who shall condemn us . This piece of the clause was spoken like a Saint , Jesus , the Son of the Most high God : the other piece like a Devil , What have I to doe with thee ? If the disclamation were universal , the latter words would impugn the former : for whilst he confesses Jesus to be the Son of the Most high God , he withall confesses his own inevitable subjection . Wherefore would he beseech , if he were not obnoxious ? He cannot , he dare not say , What hast thou to doe with me ? but , What have I to doe with thee ? Others indeed I have vexed , thee I fear : in respect then of any violence , of any personal provocation , What have I to doe with thee ? And dost thou ask , O thou evil Spirit , what hast thou to doe with Christ , whilst thou vexest a Servant of Christ ? Hast thou thy name from Knowledge , and yet so mistakest him whom thou confessest , as if nothing could be done to him but what immediately concerns his own person ? Hear that great and just Judge sentencing upon his dreadfull Tribunal ; Inasmuch as thou didst it unto one of these little ones , thou didst it unto me : It is an idle misprision , to sever the sense of an injury done to any of the Members from the Head. He that had humility enough to kneel to the Son of God , hath boldness enough to expostulate ; Art thou come to torment us before our time ? Whether it were that Satan , who useth to enjoy the torment of sinners , whose musick it is to hear our shrieks and gnashings , held it no small piece of his torment , to be restrained in the exercise of his tyranny : Or whether the very presence of Christ were his rack ; For the guilty spirit projecteth terrible things , and cannot behold the Judge or the executioner without a renovation of horrour : Or whether that ( as himself professeth ) he were now in a fearfull expectation of being commanded down into the deep , for a farther degree of actual torment , which he thus deprecates . There are Tortures appointed to the very spiritual natures of evil Angels . Men , that are led by sense , have easily granted the Body subject to torment , who yet have not so readily conceived this incident to a Spiritual substance . The Holy Ghost hath not thought it fit to acquaint us with the particular manner of these invisible acts , rather willing that we should herein fear then enquire : but as all matters of faith , though they cannot be proved by reason , ( for that they are in a higher sphere , ) yet afford an answer able to stop the mouth of all reason that dares bark against them , ( since truth cannot be opposite to it self ; ) so this of the sufferings of Spirits . There is therefore both an intentional torment incident to Spirits , and a real . For , as in Blessedness the good Spirits find themselves joyned unto the chief good , and hereupon feel a perfect love of God , and unspeakable joy in him , and rest in themselves : so contrarily , the evil Spirits perceive themselves eternally excluded from the presence of God , and see themselves settled in a wofull darkness ; and from the sense of this separation arises an horrour not to be expressed , not to be conceived . How many men have we known to torment themselves with their own thoughts ? There needs no other gibbet then that which their troubled spirit hath erected in their own heart . And if some pains begin at the Body , and from thence afflict the Soul in a copartnership of grief ; yet others arise immediately from the Soul , and draw the Body into a participation of misery . Why may we not therefore conceive meer and separate Spirits capable of such an inward excruciation ? Besides which , I hear the Judge of men and Angels say , Go , ye cursed , into everlasting fire , prepared for the Devil and his Angels : I hear the Prophet say , Tophet is prepared of old . If with fear and without curiosity we may look upon those flames , why may we not attribute a spiritual nature to that more then natural fire ? In the end of the world the elements shall be dissolved by fire : and if the pure quintessential matter of the sky , and the element of fire it self , shall be dissolved by fire , then that last fire shall be of another nature then that which it consumeth . What hinders then but that the Omnipotent God hath from eternity created a fire of another nature , proportionable even to spiritual essences ? Or why may we not distinguish of fire , as it is it self a bodily creature , and as it is an instrument of God's justice , so working not by any material virtue or power of its own , but by a certain height of supernatural efficacy , to which it is exalted by the Omnipotence of that Supreme and Righteous Judge ? Or , lastly , why may we not conceive that , though Spirits have nothing material in their nature which that fire should work upon , yet by the judgment of the Almighty Arbiter of the world , justly willing their torment , they may be made most sensible of pain , and , by the obedible submission of their created nature , wrought upon immediately by their appointed tortures ; besides the very horrour which ariseth from the place whereto they are everlastingly confined ? For if the incorporeal spirits of living men may be held in a loathed or painfull body , and conceive sorrow to be so imprisoned ; why may we not as easily yield that the evil spirits of Angels , or men , may be held in those direfull flames , and much more abhor therein to continue for ever ? Tremble rather , O my soul , at the thought of this wofull condition of the evil Angels , who , for one onely act of Apostasie from God , are thus perpetually tormented ; whereas we sinfull wretches multiply many and presumptuous offences against the Majesty of our God : And withall admire and magnifie that infinite mercy to the miserable generation of man , which , after this holy severity of justice to the revolted Angels , so graciously forbears our hainous iniquities , and both suffers us to be free for the time from these hellish torments , and gives us opportunity of a perfect freedome from them for ever . Praise the Lord , O my soul , and all that is within me praise his holy Name , Who forgiveth all thy sins , and healeth all thine infirmities ; who redeemeth thy life from destruction , and crowneth thee with mercy and compassions . There is no time wherein the evil Spirits are not tormented : there is a time wherein they expect to be tormented yet more . Art thou come to torment us before our time ? They knew that the last Assises are the prefixed term of their full execution ; which they also understood to be not yet come . For though they knew not when the Day of Judgment should be , ( a point concealed from the glorious Angels of heaven , ) yet they knew when it should not be ; and therefore they say , before the time . Even the very evil spirits confess , and fearfully attend , a set day of universal Sessions . They believe less then Devils , that either doubt of , or deny that Day of final retribution . O the wonderfull mercy of our God , that both to wicked men and Spirits respites the utmost of their torment ! He might upon the first instant of the fall of Angels have inflicted on them the highest extremity of his vengeance ; he might upon the first sins of our youth ( yea of our nature ) have swept us away , and given us our portion in that fiery lake : He stays a time for both ; though with this difference of mercy to us men , that here not onely is a delay , but may be an utter prevention of punishment ; which to the evil Spirits is altogether impossible . They do suffer , they must suffer : and though they have now deserved to suffer all they must , yet they must once suffer more then they do . Yet so doth this evil Spirit expostulate , that he sues , I beseech thee , torment me not . The world is well changed since Satan's first onset upon Christ . Then he could say , If thou be the Son of God ; now , Jesus , the Son of the Most high God : then , All these will I give thee , if thou wilt fall down and worship me ; now , I beseech thee , torment me not . The same power , when he lists , can change the note of the Tempter to us . How happy are we that have such a Redeemer as can command the Devils to their chains ? O consider this , ye lawless sinners , that have said , Let us break his bands , and cast his cords from us . However the Almighty suffers you for a judgment to have free scope to evil , and ye can now impotently resist the revealed will of your Creatour ; yet the time shall come , when ye shall see the very masters whom ye have served ( the powers of darkness ) unable to avoid the revenges of God. How much less shall man strive with his Maker ; Man , whose breath is in his nostrils , whose house is clay , whose foundation is the dust ? Nature teaches every creature to wish a freedome from pain . The foulest Spirits cannot but love themselves ; and this love must needs produce a deprecation of evil . Yet what a thing is this , to hear the Devil at his prayers ? I beseech thee , torment me not . Devotion is not guilty of this , but fear . There is no grace in the suit of Devils , but nature ; no respect of glory to their Creatour , but their own ease ; they cannot pray against sin , but against torment for sin . What news is it now to hear the profanest mouth , in extremity , imploring the Sacred Name of God , when the Devils do so ? The worst of all creatures hates punishment , and can say , Lead me not into pain ; onely the good heart can say , Lead me not into temptation . If we can as heartily pray against sin , for the avoiding of displeasure , as against punishment , when we have displeased , there is true Grace in the soul . Indeed , if we could fervently pray against sin , we should not need to pray against punishment , which is no other then the inseparable shadow of that body : but if we have not laboured against our sins , in vain do we pray against punishment . God must be just ; and the wages of sin is death . It pleased our Holy Saviour , not onely to let fall words of command upon this Spirit , but to interchange some speeches with him . All Christ's actions are not for example . It was the errour of our Grandmother to hold chat with Satan . That God who knows the craft of that old Serpent , and our weak simplicity , hath charged us not to enquire of an evil Spirit . Surely if the Disciples returning to Jacob's Well wondred to see Christ talk with a woman , well may we wonder to see him talking with an unclean Spirit . Let it be no presumption , O Saviour , to ask upon what grounds thou didst this wherein we may not follow thee . We know that sin was excepted in thy conformity of thy self to us ; we know there was no guile found in thy mouth , no possibility of taint in thy nature , in thine actions . Neither is it hard to conceive how the same thing may be done by thee without sin , which we cannot but sin in doing . There is a vast difference in the Intention , in the Agent . For , as on the one side , thou didst not ask the name of the Spirit , as one that knew not , and would learn by enquiring ; but that by the confession of that mischief which thou pleasedst to suffer the grace of the cure might be the more conspicuous , the more glorious : so , on the other , God and Man might doe that safely , which meer Man cannot doe without danger . Thou mightest touch the leprosie , and not be legally unclean , because thou touchedst it to heal it , didst not touch it with possibility of infection . So mightest thou , who , by reason of the perfection of thy Divine nature , wert uncapable of any stain by the interlocution with Satan , safely confer with him , whom corrupt Man , predisposed to the danger of such a parly , may not meddle with without sin , because not without peril . It is for none but God to hold discourse with Satan . Our surest way is , to have as little to doe with that Evil one as we may ; and if he shall offer to maintain conference with us by his secret temptations , to turn our speech unto our God , with the Archangel , The Lord rebuke thee , Satan . It was the presupposition of him that knew it , that not onely men but Spirits have names . This then he asks , not out of an ignorance , or curiosity ; nothing could be hid from him who calleth the Stars and all the hoasts of Heaven by their names : but out of a just respect to the glory of the Miracle he was working , whereto the notice of the name would not a little avail . For if without inquiry , or confession , our Saviour had ejected this evil Spirit , it had passed for the single dispossession of one onely Devil : whereas now it appears there was a combination and hellish champarty in these powers of darkness , which were all forced to vail unto that almighty command . Before the Devil had spoken singularly of himself , What have I to doe with thee ? and , I beseech thee , torment me not : yet our Saviour , knowing that there was a multitude of Devils lurking in that breast , who dissembled their presence , wrests it out of the Spirit by this interrogation , What is thy name ? Now can those wicked ones no longer hide themselves . He that asked the question , forced the answer : My name is Legion . The authour of discord hath borrowed a name of war : from that military order of discipline by which the Jews were subdued doth the Devil fetch his denomination . They were many , yet they say , My name , not , Our name : though many , they speak as one , they act as one , in this possession . There is a marvellous accordance even betwixt evil Spirits : That Kingdome is not divided , for then it could not stand . I wonder not that wicked men do so conspire in evil , that there is such unanimity in the broachers and abetters of errours , when I see those Devils which are many in substance are one in name , action , habitation . Who can too much brag of unity , when it is incident unto wicked Spirits ? All the praise of concord is in the subject : if that be holy , the consent is Angelical ; if sinfull , devillish . What a fearfull advantage have our spiritual enemies against us ? If armed troups come against single stragglers , what hope is there of life , of victory ? How much doth it concern us to band our hearts together in a communion of Saints ? Our enemies come upon us like a torrent : O let us not run asunder like drops in the dust . All our united forces will be little enough to make head against this league of destruction . Legion imports Order , Number , Conflict . Order , in that there is a distinction of regiment , a subordination of Officers . Though in Hell there be confusion of faces , yet not confusion of degrees . Number : Those that have reckoned a Legion at the lowest , have counted it six thousand ; others have more then doubled it : though here it is not strict , but figurative , yet the letter of it implies multitude . How fearfull is the consideration of the number of Apostate Angels ? And if a Legion can attend one man , how many must we needs think are they who , all the world over , are at hand to the punishment of the wicked , the exercise of the good , the temptation of both ? It cannot be hoped there can be any place or time wherein we may be secure from the onsets of these enemies . Be sure , ye lewd men , ye shall want no furtherance to evil , no torment for evil : Be sure , ye godly , ye shall not want combatants to try your strength and skill : Awaken your courages to resist , and stir up your hearts , make sure the means of your safety . There are more with us then against us . The God of heaven is with us , if we be with him ; and our Angels behold the face of God. If every Devil were a Legion , we are safe : Though we walk through the valley of the shadow of death , we shall fear no evil . Thou , O Lord , shalt stretch forth thine hand against the wrath of our enemies , and thy right hand shall save us . Conflict : All this Number is not for sight , for rest ; but for motion , for action : Neither was there ever hour since the first blow given to our first Parents , wherein there was so much as a truce betwixt these adversaries . As therefore strong Frontier-towns , when there is a Peace concluded on both parts , break up their garrison , open their gates , neglect their Bulwarks ; but when they hear of the enemy mustering his forces in great and unequal numbers , then they double their guard , keep sentinel , repair their Sconces : so must we , upon the certain knowledge of our numerous and deadly enemies in continual array against us , address our selves always to a wary and strong resistence . I do not observe the most to think of this ghostly hostility . Either they do not find there are Temptations , or those Temptations hurtfull ; they see no worse then themselves ; and if they feel motions of evil arising in them , they impute it to fancy , or unreasonable appetite , to no power but Nature's ; and those motions they follow , without sensible hurt ; neither see they what harm it is to sin . Is it any marvel that carnal eyes cannot discern spiritual objects ? that the World , who is the friend , the vassal of Satan , is in no war with him ? Elisha's servant , when his eyes were opened , saw troups of spiritual souldiers , which before he discerned not . If the eyes of our Souls be once enlightned by supernatural knowledge , and the clear beams of Faith , we shall as plainly descry the invisible powers of wickedness , as now our bodily eyes see Heaven and Earth . They are , though we see them not : we cannot be sa●● from them , if we do not acknowledge , not oppose them . The Devils are now become great suitours to Christ ; that he would not command them into the deep , that he would permit their entrance into the Swine . What is this deep but Hell , both for the utter separation from the face of God , and for the impossibility of passage to the region of rest and glory ? The very evil Spirits then fear , and expect a farther degree of torment ; they know themselves reserved in those chains of darkness for the judgment of the great day . There is the same wages due to their sins , and to ours ; neither are the wages paid till the work be done . They tempting men to sin must needs sin grievously in tempting , as with us men those that mislead into sin offend more then the actours : not till the upshot therefore of their wickedness shall they receive the full measure of their condemnation . This Day , this Deep they tremble at : what shall I say of those men that fear it not ? It is hard for men to believe their own Unbelief . If they were perswaded of this fiery dungeon , this bottomless deep , wherein every sin shall receive an horrible portion with the damned , durst they stretch forth their hands to wickedness ? No man will put his hand into a fiery crucible to fetch gold thence , because he knows it will burn him . Did we as truly believe the everlasting burning of that infernal fire , we durst not offer to fetch pleasures or profits out of the midst of those flames . This degree of torment they grant in Christ's power to command . They knew his power unresistible : had he therefore but said , Back to Hell whence ye came , they could no more have staid upon earth , then they can now climb into heaven . O the wonderfull dispensation of the Almighty , who , though he could command all the evil Spirits down to their dungeons in an instant , so as they should have no more opportunity of temptation , yet thinks fit to retain them upon earth ! It is not out of weakness or improvidence of that Divine hand , that wicked Spirits tyrannize here upon earth , but out of the most wise and most holy ordination of God , who knows how to turn evil into good , how to fetch good out of evil , and by the worst instruments to bring about his most just decrees . Oh that we could adore that awfull and infinite power , and chearfully cast our selves upon that Providence which keeps the Keys even of Hell it self , and either lets out , or returns the Devils to their places . Their other suit hath some marvel in moving it , more in the grant ; that they might be suffered to enter into the Herd of swine . It was their ambition of some mischief that brought forth this desire ; that since they might not vex the Body of man , they might yet afflict men in their Goods . The malice of these envious Spirits reacheth from us to ours : It is sore against their wills , if we be not every way miserable . If the Swine were legally unclean for the use of the table , yet they were naturally good . Had not Satan known them usefull for man , he had never desired their ruine . But as Fencers will seem to fetch a blow at the leg , when they intend it at the head ; so doeth this Devil , whilst he drives at the Swine , he aims at the Souls of these Gadarens . By this means he hoped well ( and his hope was not vain ) to work in these Gergesens a discontentment at Christ , an unwillingness to entertain him , a desire of his absence : he meant to turn them into Swine , by the loss of their Swine . It was not the rafters or stones of the house of Job's children that he bore the grudge to , but to the owners ; nor to the lives of the Children so much as the Soul of their Father . There is no affliction wherein he doth not strike at the Heart ; which whilst it holds free , all other dammages are light : but a wounded spirit ( whether with sin or sorrow ) who can bear ? Whatever becomes of goods or lims , happy are we if ( like wise souldiers ) we guard the vital parts . Whilst the Soul is kept sound from impatience , from distrust , our Enemy may afflict us , he cannot hurt us . They sue for a sufferance ; not daring other then to grant , that , without the permission of Christ , they could not hurt a very Swine . If it be fearfull to think how great things evil Spirits can doe with permission ; it is comfortable to think how nothing they can doe without permission . We know they want not malice to destroy the whole frame of God's work ; but of all , Man ; of all men , Christians . But if without leave they cannot set upon an Hog , what can they doe to the living Images of their Creatour ? They cannot offer us so much as a suggestion , without the permission of our Saviour : And can he , that would give his own most precious bloud for us , to save us from evil , wilfully give us over to evil ? It is no news , that wicked spirits wish to doe mischief ; it is news , that they are allowed it . If the Owner of all things should stand upon his absolute command , who can challenge him for what he thinks fit to doe with his creature ? The first Fole of the Ass is commanded , under the Law , to have his neck broken : what is that to us ? The creatures doe that they were made for , if they may serve any way to the glory of their Maker . But seldome ever doth God leave his actions unfurnished with such reasons as our weakness may reach unto . There were Sects amongst these Jews that denied Spirits ; they could not be more evidently , more powerfully convinced then by this event . Now shall the Gadarens see from what a multitude of Devils they were delivered ; and how easie it had been for the same power to have allowed these Spirits to seize upon their Persons , as well as on their Swine . Neither did God this without a just purpose of their castigation : His Judgments are righteous , where they are most secret . Though we cannot accuse these inhabitants of ought , yet he could , and thought good thus to mulct them . And if they had not wanted grace to acknowledge it , it was no small favour of God , that he would punish them in their Swine , for that which he might have avenged upon their Bodies and Souls . Our Goods are farthest off us : If but in these we smart , we must confess we find mercy . Sometimes it pleaseth God to grant the suits of wicked men and spirits , in no favour to the suitours . He grants an ill suit , and withholds a good : He grants an ill suit in judgment , and holds back a good one in mercy . The Israelites ask meat ; he gives Quails to their mouths , and leanness to their souls . The chosen Vessel wishes Satan taken off , and hears onely , My grace is sufficient for thee . We may not evermore measure favours by condescent . These Devils doubtless receive more punishment for that harmfull act wherein they are heard . If we ask what is either unfit to receive , or unlawfull to beg , it is a great favour of our God to be denied . Those Spirits which would go into the Swine by permission , go out of the Man by command ; they had stayed long , and are ejected suddenly . The immediate works of God are perfect in an instant , and do not require the aid of time for their maturation . No sooner are they cast out of the Man , then they are in the Swine : They will lose no time , but pass without intermission from one mischief to another . If they hold it a pain not to be doing evil , why is it not our delight to be ever doing good ? The impetuousness was no less then the speed . The Herd was carried with violence from a steep-down place into the lake , and was choaked . It is no small force that could doe this ; but if the Swine had been so many mountains , these Spirits , upon God's permission , had thus transported them . How easily can they carry those Souls which are under their power to destruction ? Unclean beasts that wallow in the mire of sensuality , brutish drunkards transforming themselves by excess , even they are the Swine whom the Legion carries headlong to the pit of perdition . The wicked Spirits have their wish ; the Swine are choaked in the waves : What ease is this to them ? Good God , that there should be any creature that seeks contentment in destroying , in tormenting the good creatures of his Maker ! This is the diet of Hell : Those Fiends feed upon spight towards Man , so much more as he doth more resemble his Creatour ; towards all other living substances , so much more as they may be more usefull to man. The Swine ran down violently ; what marvell is it if their Keepers fled ? That miraculous work , which should have drawn them to Christ , drives them from him . They run with the news ; the country comes in with clamour : The whole multitude of the country about besought him to depart . The multitude is a beast of many heads ; every head hath a several mouth , and every mouth a several tongue , and every tongue a several accent : every head hath a several brain , and every brain thoughts of their own . So as it is hard to find a multitude without some division at least . Seldome ever hath a good motion found a perfect accordance : it is not so infrequent for a multitude to conspire in evil . Generality of assent is no warrant for any act . Common errour carries away many , who inquire not into the reason of ought , but the practice . The way to Hell is a beaten road through the many feet that tread it . When Vice grows into fashion , Singularity is a Vertue . There was not a Gadaren found that either dehorted their fellows , or opposed the motion . It is a sign of people given up to judgment , when no man makes head against projects of evil . Alas ! what can one strong man doe against a whole throng of wickedness ? Yet this good comes of an unprevailing resistence , that God forbears to plague where he finds but a sprinkling of Faith. Happy are they who ( like unto the celestial bodies , which being carried about with the sway of the highest sphere , yet creep on their own ways ) keep on the courses of their own holiness , against the swindge of common corruptions : They shall both deliver their own souls , and help to withhold judgment from others . The Gadarens sue to Christ for his departure . It is too much favour to attribute this to their modesty , as if they held themselves unworthy of so Divine a guest . Why then did they fall upon this suit in a time of their loss ? Why did they not tax themselves , and intimate a secret desire of that which they durst not beg ? It is too much rigour to attribute it to the love of their Hogs , and an anger at their loss ; then , they had not intreated , but expelled him . It was their fear that moved this harsh suit ; a servile fear of danger to their persons , to their goods ; lest he , that could so absolutely command the Devils , should have set these tormentours upon them ; lest their other Demoniacks should be dispossessed with like loss . I cannot blame these Gadarens that they feared : this power was worthy of trembling at . Their fear was unjust . They should have argued , This man hath power over men , beasts , devils ; it is good having him to our friend ; his presence is our safety and protection : Now they contrarily mis-inferre , Thus powerfull is he , it is good he were farther off . What miserable and pernicious misconstructions do men make of God , of Divine attributes and actions ! God is omnipotent , able to take infinite vengeance of sin ; Oh that he were not : He is provident ; I may be careless : He is mercifull ; I may sin : He is holy ; let him depart from me , for I am a sinfull man. How witty sophisters are natural men to deceive their own souls , to rob themselves of a God ? O Saviour , how worthy are they to want thee that wish to be rid of thee ? Thou hast just cause to be weary of us , even whilst we sue to hold thee : but when once our wretched unthankfulness grows weary of thee , who can pity us to be punished with thy departure ? Who can say it is other then righteous , that thou shouldst retort one day upon us , Depart from me , ye wicked ? XVIII . The faithfull Canaanite . IT was our Saviour's trade to doe good ; therefore he came down from heaven to earth , therefore he changed one station of earth for another . Nothing more commends goodness then generality and diffusion ; whereas reservedness and close-handed restraint blemish the glory of it . The Sun stands not still in one point of heaven , but walks his daily round , that all the inferiour world may share of his influences both in heat and light . Thy bounty , O Saviour , did not affect the praise of fixedness , but motion . One while I find thee at Jerusalem , then at Capernaum , soon after in the utmost verge of Galilee ; never but doing good . But as the Sun , though he daily compass the world , yet never walks from under his line , never goes beyond the turning points of the longest and shortest day : so neither didst thou , O Saviour , pass the bounds of thine own peculiar people ; thou wouldst move , but not wildly , not out of thine own sphear . Wherein thy glorified estate exceeds thine humbled , as far as Heaven is above Earth . Now thou art lift up , thou drawest all men unto thee : there are now no lists , no limits of thy gracious visitations ; but as the whole Earth is equidistant from Heaven , so all the nations of the world lie equally open to thy bounty . Neither yet didst thou want outward occasions of thy removall : Perhaps the very importunity of the Scribes and Pharisees , in obtruding their Traditions , drave thee thence ; perhaps their unjust offence at thy Doctrine . There is no readier way to lose Christ , then to clog him with humane Ordinances , then to spurn at his heavenly Instructions . He doth not always subduce his Spirit with his visible presence ; but his very outward withdrawing is worthy of our sighs , worthy of our tears . Many a one may say , Lord , if thou hadst been here , my Soul had not died . Thou art now with us , O Saviour , thou art with us in a free and plentifull fashion ; how long , thou knowest ; we know our deservings and fear . O teach us how happy we are in such a Guest , and give us grace to keep thee . Hadst thou walked within the Phoenician borders , we could have told how to have made glad constructions of thy mercy in turning to the Gentiles ; thou that couldst touch the Lepers without uncleanness , couldst not be defiled with aliens : but we know the partition-wall was not yet broken down ; and thou that didst charge thy Disciples not to walk into the way of the Gentiles , wouldst not transgress thine own rule . Once , we are sure , thou camest to the utmost point of the bounds of Galilee ; as not ever confined to the heart of Jewry , thou wouldst sometimes bless the outer skirts with thy presence . No angle is too obscure for the Gospel : The land of Zabulon and the land of Napthali , by the way of the Sea , beyond Jordan , Galilee of the Gentiles , the people which sate in darkness saw great light . The Sun is not scornfull , but looks with the same face upon every plot of earth : not onely the stately palaces and pleasant gardens are visited by his beams , but mean cottages , but neglected bogs and moors . God's Word is like himself , no accepter of persons ; the wild Kern , the rude Scythian , the savage Indian are alike to it . The mercy of God will be sure to find out those that belong to his election in the most secret corners of the world , like as his judgments will fetch his enemies from under the hills and rocks . The good Shepherd walks the wilderness to seek one sheep strayed from many . If there be but one Syrophoenician Soul to be gained to the Church , Christ goes to the coasts of Tyre and Sidon to fetch her . Why are we weary to doe good , when our Saviour underwent this perpetual toil in healing Bodies , and winning Souls ? There is no life happy but that which is spent in a continual drudging for edification . It is long since we heard of the name or nation of Canaanites ; all the country was once so styled ; that people was now forgotten : yet because this woman was of the bloud of those Phoenicians which were anciently ejected out of Canaan , that title is revived to her . God keeps account of pedigrees after our oblivion ; that he may magnifie his mercies , by continuing them to thousands of the generations of the just , and by renewing favours upon the unjust . No nation carried such brands and scars of a Curse as Canaan . To the shame of those careless Jews , even a faithfull Canaanite is a suppliant to Christ , whilst they neglect so great salvation . She doth not speak , but cry ; need and desire have raised her voice to an importunate clamour . The God of mercy is light of hearing , yet he loves a loud and vehement solicitation ; not to make himself inclinable to grant , but to make us capable to receive blessings . They are words , and not prayers , which fall from careless lips . If we felt our want , or wanted not desire , we could speak to God in no tune but cries . If we would prevail with God , we must wrastle , and if we would wrastle happily with God , we must wrastle first with our own dulness . Nothing but cries can pierce Heaven . Neither doth her vehemence so much argue her Faith , as doth her compellation , O Lord , thou Son of David . What Proselyte , what Disciple could have said more ? O blessed Syrophoenician , who taught thee this abstract of Divinity ? What can we Christians confess more then the Deity , the Humanity , and the Messiahship of our glorious Saviour ? his Deity , as Lord ; his Humanity , as a Son ; his Messiahship , as the Son of David ? Of all the famous progenitours of Christ , two are singled out by an eminence , David and Abraham ; a King , a Patriarch : And though the Patriarch were first in time , yet the King is first in place ; not so much for the dignity of the person , as the excellence of the promise , which as it was both later and fresher in memory , so more honourable . To Abraham was promised multitude and blessing of seed : to David perpetuity of dominion . So as when God promiseth not to destroy his people , it is for Abraham's sake ; when , not to extinguish the Kingdome , it is for David's sake . Had she said , the Son of Abraham , she had not come home to this acknowledgment . Abraham is the father of the faithfull , David of the Kings of Juda and Israel : There are many faithfull , there is but one King. So as in this title she doth proclaim him the perpetual King of his Church , the Rod or Flower which should come from the root of Jesse , the true and onely Saviour of the world . Whoso would come unto Christ to purpose , must come in the right style ; apprehending a true God , a true Man , a true God and Man : any of these severed from other makes Christ an Idol , and our prayers sin . Being thus acknowledged , what suit is so fit for him as mercy : Have mercy on me . It was her Daughter that was tormented , yet she says , Have mercy on me . Perhaps her possessed child was senseless of her misery ; the parent feels both her sorrow , and her own . As she was a good woman , so a good mother . Grace and good nature have taught her to appropriate the afflictions of this divided part of her own flesh . It is not in the power of another skin , to sever the interest of our own loins or womb . We find some Fowls that burn themselves , whilst they endeavour to blow out the fire from their young : And even Serpents can receive their brood into their mouth , to shield them from danger . No creature is so unnatural , as the reasonable that hath put off affection . On me , therefore , in mine : for my daughter is grievously vexed with a Devil . It was this that sent her to Christ : It was this that must incline Christ to her . I doubt whether she had inquired after Christ , if she had not been vexed with her Daughter's spirit . Our afflictions are as Benhadad's best counsellours , that sent him with a cord about his neck to the mercifull King of Israel . These are the files and whetstones that set an edge on our Devotions , without which they grow dull and ineffectual . Neither are they stronger motives to our suit , then to Christ's mercy . We cannot have a better spokesman unto God then our own misery ; that alone sues and pleads and importunes for us . This which sets off men , whose compassion is finite , attracts God to us . Who can plead discouragements in his access to the throne of grace , when our wants are our forcible advocates ? All our worthiness is in a capable misery . All Israel could not example the faith of this Canaanite ; yet she was thus tormented in her Daughter . It is not the truth or strength of our Faith that can secure us from the outward and bodily vexations of Satan : against the inward and spiritual that can and will prevail . It is no more antidote against the other , then against fevers and dropsies . How should it , when as it may fall out that these sufferings may be profitable ? and why should we expect that the love of our God shall yield to fore-lay any benefit to the Soul ? He is an ill patient that cannot distinguish betwixt an affliction , and the evil of affliction . When the messenger of Satan buffets us , it is enough that God hath said , My grace is sufficient for thee . Millions were in Tyre and Sidon , whose persons , whose children were untouched with that tormenting hand : I hear none but this faithfull Woman say , My daughter is grievously vexed of the Devil . The worst of bodily afflictions are an insufficient proof of Divine displeasure . She that hath most grace complains of most discomfort . Who would now expect any other then a kind answer to so pious and faithfull a petition ? And behold , he answered her not a word . O Holy Saviour , we have oft found cause to wonder at thy words , never till now at thy silence . A miserable suppliant cries and sues , whilst the God of mercies is speechless . He that comforts the afflicted , adds affliction to the comfortless by a willing disrespect . What shall we say then ? is the fountain of mercy dried up ? O Saviour , couldst thou but hear ? She did not murmur , not whisper , but cry out : couldst thou but pity , but regard her that was as good as she was miserable ? If thy ears were open , could thy bowels be shut ? Certainly it was thou that didst put it into the heart , into the mouth of this woman to ask , and to ask thus of thy self : She could never have said , O Lord , thou Son of David , but from thee , but by thee : None calleth Jesus the Lord , but by the Holy Ghost . Much more therefore didst thou hear the words of thine own making ; and well wert thou pleased to hear what thou thoughtest good to forbear to answer . It was thine own grace that sealed up thy lips . Whether for the trial of her patience and perseverance : for silence carried a semblance of neglect ; and a willing neglect lays strong siege to the best fort of the Soul. Even calm tempers , when they have been stirred , have bewrayed impetuousness of passion . If there be any dregs in the bottom of the glass , when the water is shaken , they will be soon seen . Or whether for the more sharpning of her desires , and raising of her zealous importunity . Our holy longings are increased with delays : It whets our appetite to be held fasting . Or whether for the more sweetning of the blessing by the difficulty or stay of obtaining . The benefit that comes with ease is easily contemned : Long and eager pursuit endears any favour . Or whether for the ingaging of his Disciples in so charitable a suit . Or whether for the wise avoidance of exception from the captious Jews . Or , lastly , for the drawing on of an holy and imitable pattern of faithfull perseverance ; and to teach us not to measure God's hearing of our suit by his present answer , or his present answer by our own sense . Whilst our weakness expects thy words , thy wisedom resolves upon thy silence . Never wert thou better pleased to hear the acclamation of Angels , then to hear this woman say , O Lord , thou Son of David : yet silence is thy answer . When we have made our prayers , it is an happy thing to hear the report of them back from Heaven : but if we always do not so , it is not for us to be dejected , and to accuse either our infidelity , or thy neglect ; since we find here a faithfull suitour met with a gracious Saviour , and yet he answered her not a word . If we be poor in spirit , God is rich in mercy ; he cannot send us away empty : yet he will not always let us feel his condescent ; crossing us in our will , that he may advance our benefit . It was no small fruit of Christ's silence , that the Disciples were hereupon moved to pray for her . Not for a meer dismission : It had been no favour to have required this , but a punishment : for , if to be held in suspense be miserable , to be sent away with a repulse is more . But for a mercifull grant . They saw much passion in the woman , much cause of passion : they saw great discouragement on Christ's part , great constancy on hers . Upon all these they feel her misery , and become suitours for her , unrequested . It is our duty , in case of necessity , to intercede for each other ; and by how much more familiar we are with Christ , so much more to improve our interest for the relief of the distressed . We are bidden to say , Our Father , not , mine . Yea , being members of one body , we pray for our selves in others . If the Foot be prickt , the Back bends , the Head bows down , the Eyes look , the Hands stir , the Tongue calls for aid ; the whole man is in pain , and labours for redress . He cannot pray or be heard for himself , that is no man's friend but his own . No Prayer without Faith , no Faith without Charity , no Charity without mutual Intercession . That which urged them to speak for her , is urged to Christ by them for her obtaining ; She cries after us . Prayer is as an Arrow : if it be drawn up but a little , it goes not far ; but if it be pull'd up to the head , it flies strongly , and pierces deep . If it be but dribbled forth of careless lips , it falls down at our foot : the strength of our ejaculation sends it up into Heaven , and fetches down a blessing . The child hath escaped many a stripe by his loud crying ; and the very unjust Judge cannot endure the widow's clamour . Heartless motions do but teach us to deny ; fervent suits offer violence both to earth and heaven . Christ would not answer the Woman , but doth answer the Disciples . Those that have a familiarity with God shall receive answers , when strangers shall stand out . Yea even of domesticks some are more intire . He that lay in Jesus his bosome could receive that intelligence which was concealed from the rest . But who can tell whether that silence or this answer be more grievous ? I am not sent but to the lost sheep of the house of Israel . What is this answer but a defence of that silence and seeming neglect ? Whilst he said nothing , his forbearance might have been supposed to proceed from the necessity of some greater thoughts : but now his answer professeth that silence to have proceeded from a willing resolution not to answer : and therefore he doth not vouchsafe so much as to give to her the answer , but to her solicitours ; that they might return his denial from him to her , who had undertaken to derive her suit to him . I am not sent but to the lost sheep of the house of Israel . Like a faithfull Embassadour , Christ hath an eye to his commission : that may not be violated , though to an apparent advantage : whither he is not sent , he may not go . As he , so all his have their fixed marks set ; at these they aim , and think it not safe to shoot at rovers . In matter of morality it is not for us to stand onely upon inhibitions , avoiding what is forbidden , but upon commands , endeavouring onely what is injoyned . We need no other rule of our life , then the intention of our several stations . And if he that was God would take no farther scope to himself then the limits of his commission , how much doth it concern us frail men to keep within compass ? or what shall become of our lawlesness , that live in a direct contrariety to the will of him that sent us ? Israel was Jacob's name , from him derived to his posterity ; till the division of the Tribes under Jeroboam all that nation was Israel : then the Father's name went to the most , which were ten Tribes ; the name of the Son Juda to the best , which were two . Christ takes no notice of this unhappy division ; he remembers the ancient name which he gave to that faithfull wrastler . It was this Christ with whom Jacob strove ; it was he that wrencht his hip , and changed his name , and dismist him with a blessing : and now he cannot forget his old mercy to the house of Israel ; to that onely doth he profess himself sent . Their first brood were Shepherds , now they are Sheep ; and those not guarded ; not empastured , but strayed and lost . O Saviour , we see thy charge ; the house of Israel , not of Esau ; sheep , not goats , not wolves ; lost sheep , not securely impaled in the confidence of their safe condition . Woe were to us if thou wert not sent to us . He is not a Jew which is one without . Every Israelite is not a true one . We are not of thy fold , if we be not sheep : thou wilt not reduce us to thy fold , if we be not lost in our own apprehensions . O Lord , thou hast put a fleece upon our backs , we have lost our selves enough : make us so sensible of our own wandrings , that we may find thee sent unto us , and may be happily found of thee . Hath not this poor woman yet done ? Can neither the silence of Christ nor his denial silence her ? Is it possible she should have any glimps of hope after so resolute repulses ? Yet still , as if she saw no argument of discouragement , she comes , and worships , and cries , Lord , help me . She which could not in the house get a word of Christ , she that saw her solicitours ( though Christ's own Disciples ) repelled , yet she comes . Before she followed , now she overtakes him : before she sued aloof , now she comes close to him : no contempt can cast her off . Faith is an undaunted grace ; it hath a strong heart , and a bold forehead . Even very denials cannot dismay it , much less delays . She came not to face , not to expostulate , but to prostrate her self at his feet . Her tongue worshipt him before , now her knee . The eye of her Faith saw that Divinity in Christ which bowed her to his earth . There cannot be a fitter gesture of man to God then Adoration . Her first suit was for mercy , now for help . There is no use of mercy but in helpfulness . To be pitied without aid , is but an addition to misery . Who can blame us , if we care not for an unprofitable compassion ? The very suit was gracious . She saith not , Lord , if thou canst , help me , as the father of the Lunatick ; but professes the power whilst she begs the act , and gives glory where she would have relief . Who now can expect other then a fair and yielding answer to so humble , so faithfull , so patient a suppliant ? What can speed well , if a prayer of faith from the knees of humility succeed not ? And yet , behold , the farther she goes , the worse she fares : her discouragement is doubled with her suit . It is not good to take the childrens bread , and to cast it to dogs . First , his silence implied a contempt ; then , his answer defended his silence ; now , his speech expresses and defends his contempt . Lo , he hath turned her from a woman to a dog , and ( as it were ) spurns her from his feet with an harsh repulse . What shall we say ? is the Lamb of God turned Lion ? doth that clear fountain of mercy run bloud ? O Saviour , did ever so hard a word fall from those mild lips ? Thou calledst Herod Fox , most worthily ; he was crafty and wicked : the Scribes and Pharisees a generation of vipers ; they were venomous and cruel : Judas a Devil ; he was both covetous and treacherous . But here was a Woman in distress , and distress challenges mercy : a good woman , a faithfull suppliant , a Canaanitish disciple , a Christian Canaanite ; yet rated , and whipt out for a dog , by thee who wert all goodness and mercy . How different are thy ways from ours ? Even thy severity argues favour . The trial had not been so sharp , if thou hadst not found the faith so strong , if thou hadst not meant the issue so happy . Thou hadst not driven her away as a Dog , if thou hadst not intended to admit her for a Saint ; and to advance her so much for a pattern of Faith , as thou depressedst her for a spectacle of contempt . The time was when the Jews were Children , and the Gentiles Dogs : now the case is happily altered ; the Jews are the Dogs , ( so their dear and Divine countryman calls the Concision , ) we Gentiles are the Children . What certainty is there in an external profession , that gives us onely to seem , not to be ? at least the being that it gives is doubtfull and temporary : we may be Children to day , and Dogs to morrow . The true assurance of our condition is in the Decree and Covenant of God , on his part ; in our Faith and Obedience , on ours . How they of Children became Dogs , it is not hard to say ; their presumption , their unbelief transformed them ; and ( to perfect their brutishness ) they set their fangs upon the Lord of life . How we of Dogs become Children , I know no reason but , Oh the depth ! That which at the first singled them out from the nations of the world , hath at last singled us out from the world and them . It is not in him that willeth , nor in him that runneth , but in God that hath mercy . Lord , how should we bless thy goodness , that we of Dogs are Children ? how should we fear thy justice , since they of Children are Dogs ? O let not us be high-minded , but tremble . If they were cut off who crucified thee in thine humbled estate , what may we expect who crucifie thee daily in thy glory ? Now what ordinary patience would not have been overstrained with so contemptuous a repulse ? How few but would have faln into intemperate passions , into passionate expostulations ? Art thou the Prophet of God , that so disdainfully entertainest poor suppliants ? Is this the comfort that thou dealest to the distressed ? Is this the fruit of my humble adoration , of my faithfull profession ? Did I snarl or bark at thee , when I called thee the Son of David ? Did I fly upon thee otherwise then with my prayers and tears ? And if this term were fit for my vileness , yet doth it become thy lips ? Is it not sorrow enough to me that I am afflicted with my Daughter's misery , but that thou ( of whom I hoped for relief ) must adde to mine affliction in an unkind reproach ? But here is none of all this : Contrarily , her humility grants all , her patience overcomes all , and she meekly answers , Truth , Lord , yet the dogs eat of the crums which fall from their master's table . The reply is not more witty then faithfull . O Lord , thou art Truth it self , thy words can be no other then truth ; thou hast call'd me a Dog , and a Dog I am : give me therefore the favour and privilege of a Dog , that I may gather up some crums of mercy from under that table whereat thy Children sit . This blessing ( though great to me , yet ) to the infiniteness of thy power and mercy is but as a crum to a feast . I presume not to press to the board , but to creep under it : deny me not those small offalls which else would be swept away in the dust . After this stripe , give me but a crum , and I shall fawn upon thee , and depart satisfied . O woman , ( say I ) great is thine humility , great is thy patience : but , O woman , ( saith my Saviour ) great is thy faith . He sees the root , we the stock . Nothing but Faith could thus temper the heart , thus strengthen the soul , thus charm the tongue . O precious Faith ! O acceptable Perseverance ! It is no marvell if that chiding end in favour : Be it to thee even as thou wilt . Never did such grace go away uncrowned . The beneficence had been streight , if thou hadst not carried away more then thou suedst for . Lo , thou that camest a Dog , goest away a Child : thou that wouldst but creep under the Childrens feet , art set at their elbow : thou that wouldst have taken up with a crum , art feasted with full dishes . The way to speed well at God's hand is , to be humbled in his eyes , and in our own . It is quite otherwise with God , and with men . With men , we are so accounted of as we account of our selves : he shall be sure to be vile in the sight of others , which is vile in his own . With God , nothing is got by vain ostentation , nothing is lost by abasement . O God , when we look down to our own weakness , and cast up our eyes to thine infiniteness , thine omnipotence , what poor things we are ? but when we look down upon our sins and wickedness , how shall we express our shame ? None of all thy creatures ( except Devils ) are capable of so foul a quality . As we have thus made our selves worse then beasts , so let us , in a sincere humbleness of mind acknowledge it to thee , who canst pity , forgive , redress it . So setting our selves down at the lower end of the table of thy creatures , thou , the great Master of the Feast , maist be pleased to advance us to the height of glory . XIX . The Deaf and Dumb man cured . OUR Saviour's entrance into the coasts of Tyre and Sidon was not without a Miracle , neither was his regress ; as the Sun neither rises nor sets without light . In his entrance , he delivers the Daughter of the faithfull Syrophoenician : in his egress , he cures the Deaf and Dumb. He can no more want work , then that work can want success . Whether the Patient were naturally deaf , and perfectly dumb , or imperfectly dumb , and accidentally deaf , I labour not . Sure I am that he was so deaf that he could not hear of Christ , so dumb that he could not speak for himself : good neighbours supply his ears , his tongue ; they bring him to Christ . Behold a Miracle led in by charity , acted by power , led out by modesty . It was a true office of love , to speak thus in the cause of the dumb , to lend senses to him that wanted . Poor man ! he had nothing to intreat for him but his impotence ; here was neither ear to inform , nor tongue to crave : his friends are sensible of his infirmity , and unasked bring him to cure . This spiritual service we owe to each other . It is true , we should be quick of hearing to the things of God and of our peace , quick of tongue to call for our helps : but , alas ! we are naturally deaf and dumb to good , we have ear and tongue enough for the world ; if that do but whisper , we hear it ; if that do but draw back , we cry after it : we have neither for God. Ever since our ear was lent to the Serpent in Paradise , it hath been spiritually deaf ; ever since we set our tooth in the forbidden fruit , our tongue hath been speechless to God : and that which was faulty in the root , is worse in the branches . Every soul is more deafned and bedumbed by increasing corruptions , by actual sins . Some ears the infinite mercy of God hath bored , some tongues he hath untied by the power of regeneration : these are wanting to their holy faculties , if they do not improve themselves in bringing the deaf and dumb unto Christ . There are some deaf and dumb upon necessity , some others upon affectation . Those , such as live either out of the pale of the Church , or under a spiritual tyranny within the Church : we have no help for them but our prayers , our pity can reach farther then our aid . These , such as may hear of a Christ , and sue to him , but will not ; a condition so much more fearfull , as it is more voluntary . This kind is full of wofull variety , whilst some are deaf by an outward obturation , whether by the prejudice of the teacher , or by secular occasions and distractions ; others , by the inwardly apostemating tumours of pride , by the ill vapours of carnal affections , of froward resolutions : all of them like the deaf adder have their ears shut to the Divine charmer . O miserable condition of foolish men , so peevishly averse from their own salvation ; so much more worthy of our commiseration , as it is more incapable of their own ! These are the men whose cure we must labour , whom we must bring to Christ by admonitions , by threats , by authority , and ( if need be ) by wholsome compulsions . They do not onely lend their hand to the deaf and dumb , but their tongue also ; they say for him that which he could not wish to say for himself . Doubtless they had made signs to him of what they intended , and finding him forward in his desires , now they speak to Christ for him . Every man lightly hath a tongue to speak for himself ; happy is he that keeps a tongue for other men . We are charged not with supplications onely , but with intercessions . Herein is both the largest improvement of our love , and most effectual . No distance can hinder this fruit of our devotion ; thus we may oblige those that we shall never see , those that can never thank us . This beneficence cannot impoverish us ; the more we give , we have still the more ; it is a safe and happy store that cannot be impaired by our bounty . What was their suit , but that Christ would put his hand upon the Patient ? Not that they would prescribe the means , or imply a necessity of his touch ; but for that they saw this was the ordinary course both of Christ , and his Disciples , by touching to heal . Our prayers must be directed to the usual proceedings of God : his actions must be the rule of our prayers , our prayers may not prescribe his actions . That gracious Saviour , who is wont to exceed our desires , does more then they sue for . Not onely doth he touch the party , but takes him by the hand , and leads him from the multitude . He that would be healed of his spiritual Infirmities must be sequestred from the throng of the world . There is a good use , in due times , of solitariness . That soul can never injoy God that is not sometimes retired : the modest Bridegroom of the Church will not impart himself to his Spouse before company . Or perhaps this secession was for our example , of a willing and carefull avoidance of vain-glory in our actions : whence also it is that our Saviour gives an after-charge of secrecy . He that could say , He that doeth evil hateth the light , eschueth the light even in good . To seek our own glory is not glory . Although besides this bashfull desire of obscurity , here is a meet regard of opportunity in the carriage of our actions . The envy of the Scribes and Pharisees might trouble the passage of his Divine ministery ; their exasperation is wisely declined by this retiring . He in whose hands time is , knows how to make his best choice of seasons . Neither was it our Saviour's meaning to have this Miracle buried , but hid . Wisedom hath no better improvement then in distinguishing times , and discreetly marshalling the circumstances of our actions ; which whosoever neglects , shall be sure to shame his work , and marre his hopes . Is there a spirituall Patient to be cured ? aside with him : to undertake him before the face of the multitude , is to wound , not to heal him . Reproof and good counsel must be like our Alms , in secret , so as ( if possible ) one ear or hand might not be conscious to the other . As in some cases Confession , so our Reprehension must be auricular . The discreet Chirurgion that would cure a modest patient , whose secret complaint hath in it more shame then pain , shuts out all eyes save his own . It is enough for the God of Justice to say , Thou didst it secretly , but I will doe it before all Israel , and before this Sun. Our limited and imperfect wisedom must teach us to apply private redresses to private maladies . It is the best remedy that is least seen , and most felt . What means this variety of Ceremony ? O Saviour , how many parts of thee are here active ? Thy finger is put into the ear , thy spittle toucheth the tongue , thine eyes look up , thy lungs sigh , thy lips move to an Epphatha . Thy word alone , thy beck alone , thy wish alone , yea the least act of velleity from thee might have wrought this cure : why wouldst thou imploy so much of thy self in this work ? Was it to shew thy liberty in not always equally exercising the power of thy Deity ? in that one while thine onely command shall raise the dead , and eject Devils ; another while thou wouldst accommodate thy self to the mean and homely fashions of natural Agents , and , condescending to our senses and customs , take those ways which may carry some more near respect to the cure intended . Or was it to teach us how well thou likest that there should be a ceremonious carriage of thy solemn actions , which thou pleasest to produce cloathed with such circumstantial forms ? It did not content thee to put one finger into one ear , but into either ear wouldst thou put a finger : both ears equally needed cure , thou wouldst apply the means of cure to both . The Spirit of God is the finger of God : then dost thou , O Saviour , put thy finger into our ear , when thy Spirit inables us to hear effectually . If we thrust our own fingers into our ears , using such humane perswasions to our selves as arise from worldly grounds , we labour in vain ; yea , these stoppells musts needs hinder our hearing the voice of God. Hence , the great Philosophers of the ancient world , the learned Rabbins of the Synagogue , the great Doctours of a false faith , are deaf to spiritual things . It is onely that finger of thy Spirit , O Blessed Jesu , that can open our ears , and make passage through our ears into our hearts . Let that finger of thine be put into our ears , so shall our deafness be removed , and we shall hear , not the loud thunders of the Law , but the gentle whisperings of thy gracious motions to our souls . We hear for our selves , but we speak for others . Our Saviour was not content to open the ears onely , but to untie the tongue . With the ear we hear , with the mouth we confess . The same hand is applied to the tongue , not with a dry touch , but with spittle ; in allusion doubtless to the removall of the naturall impediment of speech : moisture , we know , glibs the tongue , and makes it apt to motion ; how much more from that sacred mouth ? There are those whose ears are open , but their mouths are still shut to God ; they understand , but do not utter the wonderfull things of God : there is but half a cure wrought upon these men ; their ear is but open to hear their own judgement , except their mouth be open to confess their Maker and Redeemer . O God , do thou so moisten my tongue with th● 〈◊〉 , that it may run smoothly ( as the pen of a ready writer ) to the praise of thy name . Whilst the finger of our Saviour was on the tongue , in the ear of the Patient , his eye was in Heaven . Never man had so much cause to look up to Heaven as he ; there was his home , there was his throne ; he onely was from heaven , heavenly . Each of us hath a good mind homeward , though we meet with better sights abroad ; how much more when our home is so glorious above the region of our peregrination ? but thou , O Saviour , hadst not onely thy dwelling there , but thy seat of majesty ; there the greatest Angels adored thee : it is a wonder that thine eye could be ever any-where but there . What doeth thine eye in this , but teach ours where to be fixed ? Every good gift and every perfect giving come down from above : how can we look off from that place whence we receive all good ? Thou didst not teach us to say , O infinite God , which art every-where ; but , O our Father , which art in heaven : there let us look up to thee . O let not our eyes or hearts grovell upon this earth , but let us fasten them above the hills whence cometh our salvation ; thence let us acknowledge all the good we receive ; thence let us expect all the good we want . Why our Saviour look'd up to Heaven ( though he had Heaven in himself ) we can see reason enough : but why did he sigh ? Surely not for need ; the least motion of a thought was in him impetratory . How could he chuse but be heard of his Father , who was one with the Father ? Not for any fear of distrust . But partly for compassion , partly for example . For compassion of those manifold infirmities into which sin had plunged mankind ; a pitifull instance whereof was here presented unto him . For example , to fetch sighs from us for the miseries of others ; sighs of sorrow for them , sighs of desire for their redress . This is not the first time that our Saviour spent sighs , yea tears , upon humane distresses . We are not bone of his bone , and flesh of his flesh , if we so feel not the smart of our brethren , that the fire of our passion break forth into the smoke of sighs . Who is weak , and I am not weak ? who is offended , and I burn not ? Christ was not silent whilst he cured the Dumb ; his Epphatha gave life to all these his other actions . His sighing , his spitting , his looking up to heaven , were the acts of a man : but his command of the ear and mouth to open was the act of God. He could not command that which he made not . His word is imperative , ours supplicatory . He doeth what he will with us , we doe by him what he thinks good to impart . In this mouth the word cannot be severed from the success : our Saviour's lips are no sooner opened in his Epphatha , then the mouth of the Dumb and the ears of the Deaf are opened at once . Behold here celerity and perfection . Naturall agents work by leisure , by degrees ; nothing is done in an instant ; by many steps is every thing carried from the entrance to the consummation : Omnipotency knows no rules ; no imperfect work can proceed from a cause absolutely perfect . The man hears now more lightly then if he had never been deaf , and speaks more plainly then if he had never been tongue-ty'd . And can we blame him if he bestowed the handsel of his speech upon the power that restored it ? if the first improvement of his tongue were the praise of the giver , of the maker of it ? Or can we expect other then that our Saviour should say , Thy tongue is free , use it to the praise of him that made it so ; thy ears are open , hear him that bids thee proclaim thy cure upon the house-top ? But now behold , contrarily , he that opens this man's mouth by his powerfull word , by the same word shuts it again ; charging silence by the same breath wherewith he gave speech : Tell no man. Those tongues which interceded for his Cure , are charmed for the concealment of it . O Saviour , thou knowest the grounds of thine own commands ; it is not for us to enquire , but to obey : we may not honour thee with a forbidden celebration . Good meanings have oft-times proved injurious . Those men whose charity imployed their tongues to speak for the dumb man , do now imploy the same tongues to speak of his cure , when they should have been dumb . This charge ( they imagine ) proceeds from an humble modesty in Christ ; which the respect to his honour bids them violate . I know not how we itch after those forbidden acts , which if left to our liberty we willingly neglect . This prohibition increaseth the rumour ; every tongue is busied about this one . What can we make of this but a well-meant disobedience ? O God , I should more gladly publish thy Name at thy command . I know thou canst not bid me to dishonour thee ; there is no danger of such an injunction : but if thou shouldst bid me to hide the profession of thy Name and wondrous works , I should fulfill thy words , and not examine thine intentions . Thou knowest how to win more honour by our silence , then by our promulgation . A forbidden good differs little from evil . What makes our actions to be sin but thy prohibitions ? our judgement avails nothing . If thou forbid us that which we think good , it becomes as faulty to thee-ward as that which is originally evil . Take thou charge of thy glory , give me grace to take charge of thy precepts . XX. Zacchaeus . NOW was our Saviour walking towards his Passion : his last journey had most wonders . Jericho was in his way from Galilee to Jerusalem : he balks it not , though it were outwardly cursed ; but , as the first Joshua saved a Rahab there , so there the second saves a Zacchaeus ; that an Harlot , this a Publican . The traveller was wounded as he was going from Jerusalem to Jericho : this man was taken from his Jericho to the true Jerusalem , and was healed . Not as a passenger did Christ walk this way , but as a visiter ; not to punish , but to heal . With us , the sick man is glad to send far for the Physician ; here the Physician comes to seek Patients , and calls at our door for work . Had not this good Shepherd left the ninety nine , and searched the desart , the lost sheep had never recovered the fold : had not his gracious frugality sought the lost groat , it had been swept up with the rushes , and thrown out in the dust . Still , O Saviour , dost thou walk through our Jericho : what would become of us , if thou shouldst stay till we seek thee alone ? Even when thou hast found us , how hardly do we follow thee ? The work must be all thine : we shall not seek thee , if thou find us not ; we shall not follow thee , if thou draw us not . Never didst thou , O Saviour , set one step in vain ; wheresoever thou art walking , there is some Zacchaeus to be wone : as in a drought , when we see some weighty cloud hovering over us , we say there is rain for some grounds , wheresoever it falls . The Ordinances of God bode good to some Souls , and happy are they on whom it lights . How justly is Zacchaeus brought in with a note of wonder ? It is both great and good news to hear of a Convert . To see men perverted from God to the world , from truth to heresie , from piety to prophaneness , is as common , as lamentable ; every night such stars fall : but to see a sinner come home to God , is both happy , and wondrous to men and Angels . I cannot blame that Philosopher who , undertaking to write of the hidden miracles of nature , spends most of his discourse upon the generation and formation of Man ; surely we are fearfully and wonderfully made : but how much greater is the miracle of our spirituall generation ; that a son of wrath , a child of Satan should be transformed into the son and heir of the ever-living God ? O God , thou workest both : but in the one our spirit animates us , in the other thine own . Yet some things which have wonder in them for their worth , lose it for their frequence ; this hath no less rarity in it then excellence . How many painfull Peter's have complained to fish all night , and catch nothing ? Many Professours and few Converts hath been ever the lot of the Gospel . God's house , as the streets of Jericho , may be thronged , and yet but one Zacchaeus . As therefore in the Lottery , when the great prize comes , the trumpet sounds before it ; so the news of a Convert is proclaimed with , Behold Zacchaeus . Any Penitent had been worthy of a shout , but this man by an eminence ; a Publican , a chief of the Publicans , rich . No name under heaven was so odious as this of a Publican , especially to this Nation , that stood so high upon their freedom , that every impeachment of it seemed no less then damnable : insomuch as they ask not , Is it fit , or needfull , but , Is it lawfull , to pay tribute unto Caesar ? Any office of exaction must needs be hainous to a people so impatient of the yoke . And yet , not so much the trade , as the extortion drew hatred upon this profession ; out of both they are deeply infamous : one while they are matched with Heathens , another while with Harlots , always with Sinners . And behold , Zacchaeus a Publican . We are all naturally strangers from God , the best is indisposed to grace : yet some there are whose very calling gives them better advantages . But this catch-poleship of Zacchaeus carried extortion in the face , and in a sort bad defiance to his conversion : yet behold , from this Toll-booth is called both Zacchaeus to be a Disciple , and Matthew to be an Apostle . We are in the hand of a cunning workman , that of the knottiest and crookedst timber can make rafts and cieling for his own house ; that can square the marble , or flint , as well as the freest stone . Who can now plead the disadvantage of his place , when he sees a Publican come to Christ ? No calling can prejudice God's gracious election . To excell in evil must needs be worse : if to be a Publican be ill , surely to be an Arch-publican is more . What talk we of the chief of Publicans , when he that professed himself the chief of sinners is now among the chief of Saints ? Who can despair of mercy , when he sees one Jericho send both an Harlot and a Publican to Heaven ? The trade of Zacchaeus was not a greater rub in his way , then his wealth . He that sent word to John for great news , that the poor receive the Gospel , said also , How hard is it for a rich man to enter into heaven ? This bunch of the Camel keeps him from passing the needle's eye ; although not by any malignity that is in the creature it self , ( Riches are the gift of God , ) but by reason of those three pernicious hang-byes , Cares , Pleasures , Pride , which too commonly attend upon wealth . Separate these , Riches are a blessing : If we can so possess them , that they possess not us , there can be no danger , much benefit in abundance . All the good or ill of wealth , or poverty , is in the mind , in the use . He that hath a free and lowly heart in riches , is poor ; he that hath a proud heart under rags , is rich . If the rich man doe good and distribute , and the poor man steal , the rich hath put off his woe to the poor . Zacchaeus had never been so famous a Convert , if he had been poor ; nor so liberal a Convert , if he had not been rich . If more difficulty , yet more glory was in the conversion of rich Zacchaeus . It is well that wealthy Zacchaeus was desirous to see Christ . Little do too many rich men care too see that sight : the face of Caesar in their coin is more pleasing . This man leaves his bags , to bless his eyes with this prospect . Yet can I not praise him for this too much ; it was not ( I fear ) out of Faith , but Curiosity . He that had heard great fame of the man , of his Miracles , would gladly see his face : even an Herod long'd for this , and was never the better . Onely this I find , that this curiosity of the eye , through the mercy of God , gave occasion to the belief of the heart . He that desires to see Jesus is in the way to injoy him : there is not so much as a remote possibility in the man that cares not to behold him . The eye were ill bestowed , if it were onely to betray our Souls : there are no less beneficial glaunces of it . We are not worthy of this usefull casement of the heart , if we do not thence send forth beams of holy desires , and thereby re-convey profitable and saving objects . I cannot marvell if Zacchaeus were desirous to see Jesus : all the world was not worth this sight . Old Simeon thought it best to have his eyes closed up with this spectacle , as if he held it pity and disparagement to see ought after it . The father of the faithfull rejoyced to see him , though at nineteen hundred years distance : and the great Doctour of the Gentiles stands upon this as his highest stair , Have I not seen the Lord Jesus ? And yet , O Saviour , many a one saw thee here , that shall never see thy face above ; yea , that shall call to the hills to hide them from thy sight . And if we had once known thee according to the flesh , henceforth know we thee so no more . What an happiness shall it be , so to see thee glorious , that in seeing thee we shall partake of thy glory ? O blessed vision , to which all others are but penal and despicable ! Let me go into the Mint-house , and see heaps of gold , I am never the richer : let me go to the Picturers , I see goodly faces , and am never the fairer : let me go to the Court , I see state and magnificence , and am never the greater . But , O Saviour , I cannot see thee , and not be blessed . I can see thee here , though in a glass : If the eye of my Faith be dim , yet it is sure . O let me be unquiet till I do now see thee through the veil of Heaven , ere I shall see thee as I am seen . Fain would Zacchaeus see Jesus , but he could not . It were strange if a man should not find some lett in good desires ; somewhat will be still in the way betwixt us and Christ . Here are two hinderances met , the one internal , the other external ; the stature of the man , the press of the multitude ; the greatness of the press , the smalness of the stature . There was great thronging in the streets of Jericho to see Jesus ; the doors , the windows the bulks were all full : Here are many beholders , few disciples . If gazing , if profession were godliness , Christ could not want clients : now amongst all these wonderers there is but one Zacchaeus . In vain should we boast of our forwardness to see and hear Christ in our streets , if we receive him not into our hearts . This croud hides Christ from Zacchaeus . Alas ! how common a thing is it , by the interposition of the throng of the world to be kept from the sight of our Jesus ? Here , a carnal Fashionist says , Away with this austere scrupulousness , let me doe as the most . The throng keeps this man from Christ . There , a superstitious Mis-believer says , What tell you me of an handfull of reformed . The whole world is ours . This man is kept from Christ by the throng . The covetous Mammonist says , Let them that have leisure be devout , my imployments are many , my affairs great . This man cannot see Christ for the throng . There is no perfect view of Christ , but in an holy secession . The Spouse found not her Beloved till she was past the company , then she found him whom her soul loved . Whoso never seeks Christ but in the croud , shall never find comfort in finding him : the benefit of our publick view must be enjoyed in retiredness . If in a press we see a man's face , that is all ; when we have him alone , every lim may be viewed . O Saviour , I would be loth not to see thee in thine Assemblies , but I would be more loth not to see thee in my Closet . Yet had Zacchaeus been but of the common pitch , he might perhaps have seen Christ's face over his fellows shoulders : now , his stature adds to the disadvantage ; his body did not answer to his mind ; his desires were high , whilst his body was low . The best is , however smalness of stature was disadvantageous in a level , yet it is not so at height . A little man , if his eye be clear , may look as high ( though not as far ) as the tallest . The least Pigmy may from the lowest valley see the Sun or Stars as fully as a Giant upon the highest mountain . O Saviour , thou art now in Heaven , the smalness of our person or of our condition cannot lett us from beholding thee . The Soul hath no stature , neither is Heaven to be had with reaching : Onely clear thou the eyes of my Faith , and I am high enough . I regard not the Body , the Soul is the man : It is to small purpose that the Body is a Giant , if the Soul be a Dwarf . We have to doe with a God that measures us by our desires , and not by our statures . All the streets of Jericho ( however he seemed to the eye ) had not so tall a man as Zacchaeus . The witty Publican easily finds both his hinderances , and the ways of their redress . His remedy for the press , is to run before the multitude ; his remedy for his stature , is to climb up into the Sycomore : he imploys his feet in the one , his hands and feet in the other . In vain shall he hope to see Christ , that doth not out-goe the common throng of the world . The multitude is clustred together , and moves too close to move fast : we must be nimbler then they , if ever we desire or expect to see Christ . It is the charge of God , Thou shalt not follow a multitude to doe evil : we doe evil if we lag in good . It is held commonly both wit and state for a man to keep his pace : and that man escapes not censure , who would be forwarder then his fellows . Indeed for a man to run alone in ways of indifferency , or to set an hypocritical face of out-running all others in a zealous profession , when the heart lingers behind , both these are justly hatefull : but in an holy emulation to strive truly and really to out-strip others in degrees of Grace , and a conscionable care of obedience , this is truly Christian , and worthy of him that would hope to be blessed with the sight of a Saviour . Tell me , ye fashionable Christians , that stand upon terms of equality , and will not go a foot before your neighbours in holy zeal and aidfull charity , in conscionable sincerity ; tell me , who hath made other mens progress a measure for yours ? Which of you says , I will be no richer , no greater , no fairer , no wiser , no happier then my fellows ? Why should you then say , I will be no holier ? Our life is but a Race ; every good End that a man proposes to himself is a several Goal . Did ever any man that ran for a prize say , I will keep up with the rest ? Doth he not know that if he be not foremost , he loseth ? We had as good to have sate still , as not so to run that we may obtain . We obtain not , if we out-run not the multitude . So far did Zacchaeus over-run the stream of the people , that he might have space to climb the Sycomore ere Jesus could pass by . I examine not the kind , the nature , the quality of this Plant : what Tree soever it had been , Zacchaeus would have tried to scale it , for the advantage of this prospect . He hath found out this help for his stature , and takes pains to use it . It is the best improvement of our wit , to seek out the aptest furtherances for our Souls . Do you see a weak and studious Christian , that being unable to inform himself in the matters of God , goes to the cabinet of Heaven , the Priests lips , which shall preserve knowledge ? there is Zacchaeus in the Sycomore . It is the truest wisedom that helps forward our Salvation . How witty we are to supply all the deficiencies of Nature ? If we be low , we can adde cubits to our stature ; if ill-coloured , we can borrow complexion ; if hairless , perukes ; if dim-sighted , glasses ; if lame , crutches : and shall we be conscious of our spiritual wants , and be wilfully regardless of the remedy ? Surely , had Zacchaeus stood still on the ground , he had never seen Christ ; had he not climbed the Sycomore , he had never climbed into Heaven . O Saviour , I have not height enough of my own to see thee : give me what Sycomore thou wilt ; give me grace to use it , give me an happy use of that grace . The more I look at the mercy of Christ , the more cause I see of astonishment . Zacchaeus climbes up into the Sycomore to see Jesus : Jesus first sees him , preventing his eyes with a former view . Little did Zacchaeus look that Jesus would have cast up his eyes to him . Well might he think the boys in the street would spy him out , and shout at his stature , trade , ambition : but that Jesus should throw up his eyes into the Sycomore , and take notice of that small despised morsell of flesh , ere Zacchaeus could find space to distinguish His face from the rest , was utterly beyond his thought or expectation . All his hope is to see ; and now he is seen . To be seen and acknowledged is much more then to see . Upon any solemn occasion many thousands see the Prince , whom he sees not ; and if he please to single out any one , whether by his eye or by his tongue , amongst the press , it passes for an high favour . Zacchaeus would have thought it too much boldness to have asked what was given him . As Jonathan did to David , so doeth God to us , he shoots beyond us . Did he not prevent us with mercy , we might climbe into the Sycomore in vain . If he give Grace to him that doeth his best , it is the praise of the giver , not the earning of the receiver . How can we doe or will without him ? If he sees us first , we live ; and if we desire to see him , we shall be seen of him . Who ever took pains to climbe the Sycomore , and came down disappointed ? O Lord , what was there in Zacchaeus , that thou shouldst look up at him ? a Publican , a Sinner , an Arch-extortioner ; a Dwarf in stature , but a Giant in oppression ; a little man , but a great Sycophant ; if rich in coin , more rich in sins and treasures of wrath . Yet it is enough that he desires to see thee : all these disadvantages cannot hide him from thee . Be we never so sinfull , if our desires towards thee be hearty and fervent , all the broad leaves of the Sycomore cannot keep off thine eye from us . If we look at thee with the eye of Faith , thou wilt look at us with the eye of mercy . The eye of the Lord is upon the just ; and he is just that would be so ; if not in himself , yet in thee . O Saviour , when Zacchaeus was above , and thou wert below , thou didst look up at him : now thou art above , and we below , thou lookest down upon us : thy mercy turns thine eyes every way towards our necessities . Look down upon us , that are not worthy to look up unto thee ; and find us out , that we may seek thee . It was much to note Zacchaeus , it was more to name him . Methinks I see how Zacchaeus startled at this , to hear the sound of his own name from the mouth of Christ : neither can he but think , Doth Jesus know me ? Is it his voice , or some other 's in the throng ? Lo , this is the first blink that ever I had of him . I have heard the fame of his wonderfull works , and held it happiness enough for me to have seen his face ; and doth he take notice of my person , of my name ? Surely the more that Zacchaeus knew himself , the more doth he wonder that Christ should know him . It was slander enough for a man to be a friend to a Publican ; yet Christ gives this friendly compellation to the chief of Publicans , and honours him with this argument of a sudden intireness . The favour is great , but not singular : Every elect of God is thus graced . The Father knows the child's name : as he calls the stars of heaven by their names , so doth he his Saints , the stars on earth ; and it is his own rule to his Israel , I have called thee by thy name , thou art mine . As God's children do not content themselves with a confused knowledge of him , but aspire to a particular appprehension and sensible application ; so doeth God again to them : it is not enough that he knows them as in the croud , wherein we see many persons , none distinctly ; but he takes single and severall knowledge of their qualities , conditions , motions , events . What care we that our names are obscure or contemned amongst men , whilst they are regarded by God ? that they are raked up in the dust of Earth , whilst they are recorded in Heaven ? Had our Saviour said no more but , Zacchaeus , come down , the poor man would have thought himself taxed for his boldness and curiosity : it were better to be unknown , then noted for miscarriage . But now the next words comfort him ; For I must this day abide at thine house . What a sweet familiarity was here ? as if Christ had been many years acquainted with Zacchaeus , whom he now first saw . Besides our use , the Host is invited by the Guest , and called to an unexpected entertainment . Well did our Saviour hear Zacchaeus his heart inviting him , though his mouth did not . Desires are the language of the Soul ; those are heard by him that is the God of spirits . We dare not doe thus to each other , save where we have eaten much salt ; we scarce go where we are invited : though the face be friendly , and the entertainment great , yet the heart may be hollow . But here , he that saw the heart , and foreknew his welcome , can boldly say , I must this day abide at thine house . What a pleasant kind of entire familiarity there is betwixt Christ and a good heart ? If any man open , I will come in , and sup with him . It is much for the King of Glory to come into a cottage , and sup there : yet thus he may doe , and take some state upon him in sitting alone . No , I will so sup with him , that he shall sup with me . Earthly state consists in strangeness , and affects a stern kind of majesty aloof . Betwixt God and us , though there be infinite more distance , yet there is a gracious affability and familiar intireness of conversation . O Saviour , what doest thou else every day but invite thy self to us in thy Word , in thy Sacraments ? who are we that we should entertain thee , or thou us , dwarfs in grace , great in nothing but unworthiness ? Thy praise is worthy to be so much the more , as our worth is less . Thou that biddest thy self to us , bid us be fit to receive thee , and in receiving thee , happy . How graciously doth Jesus still prevent the Publican , as in his sight , notice , compellation , so in his invitation too ? That other Publican , Levi , bade Christ to his house , but it was after Christ had bidden him to his Discipleship : Christ had never been called to his feast , if Levi had not been called into his family . He loved us first , he must first call us ; for he calls us out of love . As in the generall calling of Christianity , if he did not say , Seek ye my face , we could never say , Thy face , Lord , will I seek : so in the specialties of our main benefits or imployments , Christ must begin to us . If we invite our selves to him before he invite himself to us , the undertaking is presumptuous , the success unhappy . If Nathanael , when Christ named him , and gave him the memorial-token of his being under the fig-tree , could say , Thou art the Son of God ; how could Zacchaeus doe less in hearing himself upon this wild fig-tree named by the same lips ? How must he needs think , If he knew not all things , he could not know me ; and if he knew not the hearts of men , he could not have known my secret desires to entertain him : He is a God that knows me , and a mercifull God that invites himself to me ? No marvel therefore , if upon this thought Zacchaeus come down in haste . Our Saviour said not , Take thy leisure , Zacchaeus ; but , I will abide at thine house to day . Neither did Zacchaeus upon this intimation sit still and say , When the press is over , when I have done some errands of my office ; but he hasts down to receive Jesus . The notice of such a Guest would have quickned his speed without a command . God loves not slack and lazy executions . The Angels of God are described with wings : and we pray to doe his will with their forwardness . Yea even to Judas Christ saith , What thou doest , doe quickly . O Saviour , there is no day wherein thou dost not call us by the voice of thy Gospel : what doe we still lingering in the Sycomore ? How unkindly must thou needs take the delays of our Conversion ? Certainly , had Zacchaeus staid still in the Tree , thou hadst balked his house as unworthy of thee . What construction canst thou make of our wilfull dilations , but as a stubborn contempt ? How canst thou but come to us in vengeance , if we come not down to entertain thee in a thankfull obedience ? Yet do I not hear thee say , Zacchaeus , cast thy self down for haste ; this was the counsell of the Tempter to thee ; but , Come down in haste . And he did accordingly . There must be no more haste then good speed in our performances : we may offend as well in our heady acceleration , as in our delay . Moses ran so fast down the hill that he stumbled spiritually , and brake the Tables of God. We may so fast follow after Justice , that we out-run Charity . It is an unsafe obedience that is not discreetly and leisurely speedfull . The speed of his descent was not more then the alacrity of his entertainment . He made haste , and came down , and received him joyfully . The life of hospitality is chearfulness . Let our chear be never so great , if we do not reade our welcome in our friend's face as well as in his dishes , we take no pleasure in it . Can we marvell that Zacchaeus received Christ joyfully ? Who would not have been glad to have his house , yea himself , made happy with such a Guest ? Had we been in the stead of this Publican , how would our hearts have leapt within us for joy of such a presence ? How many thousand miles are measured by some devout Christians , onely to see the place where his feet stood ? How much happier must he needs think himself that owns the roof that receives him ? But O the incomparable happiness then of that man whose heart receives him , not for a day , not for years of days , not for millions of years , but for eternity ! This may be our condition , if we be not streightned in our own bowels . O Saviour , do thou welcome thy self to these houses of clay , that we may receive a joyfull welcome to thee in those everlasting habitations . Zacchaeus was not more glad of Christ then the Jews were discontented . Four vices met here at once , Envy , Scrupulousness , Ignorance , Pride . Their eye was evil because Christ's was good . I do not hear any of them invite Christ to his home ; yet they snarl at the honour of this unworthy Host : they thought it too much happiness for a Sinner , which themselves willingly neglected to sue for . Wretched men ! they cannot see the Mercy of Christ , for being bleared with the Happiness of Zacchaeus : yea , that very Mercy which they see , torments them . If that viper be the deadliest which feeds the sweetest , how poisonous must this disposition needs be that feeds upon Grace ? What a contrariety there is betwixt good Angels and evil Men ? The Angels rejoyce at that whereat men pout and stomach : Men are ready to cry and burst for anger at that which makes musick in Heaven . O wicked and foolish elder brother , that feeds on hunger and his own heart without doors , because his younger brother is feasting on the fat calf within ! Besides Envy they stand scrupulously upon the terms of Traditions . These sons of the earth might not be conversed with ; their threshold was unclean ; Touch me not , for I am holier then thou . That he therefore , who went for a Prophet , should go to the house of a Publican and Sinner , must needs be a great eye-sore . They that might not go in to a Sinner , cared not what sins entred into themselves : the true cousins of those Hypocrites , who held it a pollution to go into the Judgment-hall , no pollution to murther the Lord of life . There cannot be a greater argument of a false heart , then to stumble at these straws , and to leap over the blocks of gross impiety . Well did our Saviour know how hainously offensive it would be to turn in to this Publican : he knows , and regards it not . A Soul is to be wone , what cares he for idle misconstruction ? Morally good actions must not be suspended upon danger of causeless scandal . In things indifferent and arbitrary , it is fit to be over-ruled by fear of offence : but if men will stumble in the plain ground of good , let them fall without our regard , not without their own perill . I know not if it were not David's weakness to abstain from good words , whilst the wicked were in place . Let Justice be done in spite of the world ; and in spite of Hell , Mercy . Ignorance was in part guilty of these scruples : they thought Christ either too holy to go to a Sinner , or in going made unholy . Foolish men ! to whom came he ? to you righteous ? Let himself speak : I came not to call the righteous , but sinners to repentance . Whither should the Physician go but to the sick ? the who le need him not . Love is the best attractive of us ; and he to whom much is forgiven , loves much . O Saviour , the glittering palaces of proud Justiciaries are not for thee ; thou lovest the lowly and ragged cottage of a contrite heart . Neither could here be any danger of thy pollution . Thy Sun could cast his beams upon the impurest dunghill , and not be tainted . It was free and safe for the Leper and Bloudy-fluxed to touch thee ; thou couldst heal them , they could not infect thee . Neither is it otherwise in this moral contagion . We who are obnoxious to evil , may be insensibly defiled : thy Purity was enough to remedy that which might marre a world . Thou canst help us ; we cannot hurt thee . O let thy presence ever bless us ; and let us ever bless thee for thy presence . Pride was an attendent of this Ignorance : so did they note Zacchaeus for a Sinner , as if themselves had been none . His sins were written in his forehead , theirs in their breast . The presumption of their secrecy makes them insult upon his notoriousness . The smoke of pride flies still upward , and in the mounting vanisheth ; Contrition beats it down , and fetcheth tears from the tender eyes . There are stage-sins , and there are closet sins . These may not upbraid the other : they may be more hainous , though less manifest . It is a dangerous vanity to look outward at other mens sins with scorn , when we have more need to cast our eyes inward to see our own with humiliation . Thus they stumbled and fell ; but Zacchaeus stood . All their malicious murmur could not dishearten his Piety and joy in the entertaining of Christ . Before Zacchaeus lay down as a Sinner , now he stands up as a Convert : sinning is falling , continuance in sin is lying down , Repentance is rising and standing up . Yet perhaps this standing was not so much the site of his constancy or of his Conversion , as of his reverence . Christ's affability hath not made him unmannerly : Zacchaeus stood . And what if the desire of more audibleness raised him to his feet ? In that smalness of stature it was not fit he should lose ought of his height . It was meet so noble a proclamation should want no advantage of hearing . Never was our Saviour better welcomed . The penitent Publican makes his Will , and makes Christ his supervisor . His Will consists of Legacies given , of Debts paid : gifts to the poor , payments to the injured . There is Liberality in the former , in the latter Justice ; in both the proportions are large : Half to the poor ; fourfold to the wronged . This hand sowed not sparingly . Here must needs be much of his own that was well gotten , whether left by patrimony , or saved by parsimony , or gained by honest improvement . For when he had restored fourfold to every one whom he had oppressed , yet there remained a whole half for pious uses : and this he so distributes , that every word commends his bounty . I give ; and what is more free then gift ? In Alms we may neither sell , nor return , nor cast away . We sell , if we part with them for importunity , for vain-glory , for retribution : we return them , if we give with respect to former offices ; this is to pay , not to bestow : we cast away , if in our beneficence we neither regard order nor discretion . Zacchaeus did neither cast away , nor return , nor sell , but give . I do give ; not , I will. The prorogation of good makes it thankless . The alms that smell of the hand lose the praise . It is twice given that is given quickly . Those that defer their gifts till their death-bed doe as good as say , Lord , I will give thee something when I can keep it no longer . Happy is the man that is his own executor . I give my goods ; not another's . It is a thankless vanity to be liberal of another man's purse . Whoso gives of that which he hath taken away from the owner , doeth more wrong in giving then in stealing . God expects our gifts , not our spoils . I fear there is too many a School and Hospital , every stone whereof may be challenged . Had Zacchaeus meant to give of his extortions , he had not been so carefull of his restitution : now he restores to others , that he may give of his own ; I give half my goods . The Publican's heart was as large as his estate ; he was not more rich in goods then in bounty . Were this example binding , who should be rich to give ? who should be poor to receive ? In the streight beginnings of the Church those beneficences were requisite , which afterwards in the larger elbow-room thereof would have caused much confusion . If the first Christians laid down all at the Apostles feet , yet ere long it was enough for the believing Corinthians , every first day of the week to lay aside some pittance for charitable purposes . We are no Disciples , if we do not imitate Zacchaeus so far as to give liberally , according to the proportion of our estate . Giving is sowing : the larger seeding , the greater crop . Giving to the poor is foeneration to God : the greater bank , the more interest . Who can fear to be too wealthy ? Time was when men faulted in excess : Proclamations were fain to restrain the Jews ; Statutes were fain to restrain our Ancestours . Now there needs none of this : Men know how to shut their hands alone . Charity is in more danger of freezing then of burning . How happy were it for the Church , if men were onely close-handed to hold , and not lime-fingered to take . To the poor ; not to rich heirs . God gives to him that hath ; we to him that wants . Some want because they would , whether out of prodigality or idleness ; some want because they must : these are the fit Subjects of our beneficence , not those other . A poverty of our own making deserves no pity . He that sustains the lewd , feeds not his belly , but his vice . So then this living Legacy of Zacchaeus is free , I give ; present , I do give ; just , my goods ; large , half my goods ; fit , to the poor . Neither is he more bountifull in his gift , then just in his restitution : If I have taken ought from any man by false accusation , I restore it four-fold . It was proper for a Publican to pill and pole the subject , by devising complaints , and raising causeless vexations , that his mouth might be stopt with fees , either for silence or composition . This had Zacchaeus often done . Neither is this [ If ] a note of doubt , but of assertion . He is sure of the fact , he is not sure of the persons : their challenge must help to further his justice . The true penitence of this holy Convert expresses it self in Confession , in Satisfaction . His Confession is free , full , open . What cares he to shame himself , that he may give glory to God ? Woe be to that bashfulness that ends in confusion of face . O God , let me blush before men , rather then be confounded before Thee , thy Saints and Angels . His Satisfaction is no less liberal then his gift . Had not Zacchaeus been carefull to pay the debts of his fraud , all had gone to the poor . He would have done that voluntarily , which the Young man in the Gospel was bidden to doe , and refusing went away sorrowfull . Now he knew that his misgotten gain was not for God's Corban ; therefore he spares half , not to keep , but to restore . This was the best dish in Zacchaeus his good chear . In vain had he feasted Christ , given to the poor , confessed his extortions , if he had not made restitution . Woe is me for the paucity of true Converts . There is much stoln goods ; little brought home . Mens hands are like the fisher's Flue , yea like Hell it self , which admits of no return . O God , we can never satisfie thee ; our score is too great , our abilities too little : but if we make not even with men , in vain shall we look for mercy from thee . To each his own had been well ; but four for one was munificent . In our transactions of commerce , we doe well to beat the bargain to the lowest ; but in cases of moral or spiritual payments to God or men , now there must be a measure , pressed , shaken , running over . In good offices and due retributions we may not be pinching and niggardly . It argues an earthly and ignoble mind , where we have apparently wronged , to higgle and dodge in the amends . O mercy and justice well repaid ! This day is salvation come to thine house . Lo , Zacchaeus , that which thou givest to the poor , is nothing to that which thy Saviour gives to thee . If thou restorest four for one , here is more then thousands of millions for nothing : were every of thy pence a world , they could hold no comparison with this bounty . It is but dross that thou givest , it is Salvation that thou receivest . Thou gavest in present , thou dost not receive in hope ; but , This day is Salvation come to thine house . Thine ill-gotten metalls were a strong bar to bolt Heaven-gates against thee : now that they are dissolved by a seasonable beneficence and restitution , those gates of glory fly open to thy Soul. Where is that man that can challenge God to be in his debt ? Who can ever say , Lord , this favour I did to the least of thine unrequited ? Thrice happy Publican , that hast climbed from thy Sycomore to Heaven ; and by a few worthless bags of unrighteous Mammon , hast purchased to thy self a Kingdom uncorruptible , undefi●ed , and that fadeth not away . XXI . John Baptist beheaded . THree of the Evangelists have ( with one pen ) recorded the death of the great Harbinger of Christ , as most remarkable and usefull . He was the Fore-runner of Christ , as into the world , so out of it : yea , he that made way for Christ into the world , made way for the name of Christ into the Court of Herod . This Herod Antipas was son to that Herod who was , and is ever infamous for the massacre at Bethlehem . Cruelty runs in a bloud . The murtherer of John , the fore-runner of Christ , is well descended of him who would have murthered Christ , and , for his sake , murthered the Infants . It was late ere this Herod heard the fame of Jesus ; not till he had taken off the head of John Baptist . The father of this Herod inquired for Christ too soon ; this too late . Great men should have the best intelligence . If they improve it to all other uses of either frivolous or civil affairs , with neglect of spiritual , their judgment shall be so much more as their helps and means were greater . Whether this Herod were taken up with his Arabian wars against Arethas his father in law , or whether he were imployed in his journey to Rome , I inquire not : but if he were at home , I must wonder how he could be so long without the noise of Christ . Certainly , it was a sign he had a very irreligious Court , that none of his Followers did so much as report to him the Miracles of our Saviour ; who doubtless told him many a vain tale the while . One tells him of his brother Philip's discontentment ; another relates the news of the Roman Court ; another , the angry threats of Arethas ; another flatters him with the admiration of his new Mistress , and disparagement of the old : no man so much as says , Sir , there is a Prophet in your Kingdom that doeth wonders . There was not a man in his countrey that had not been astonished with the same of Jesus ; yea all Syria and the adjoyning regions rung of it : onely Herod's Court hears nothing . Miserable is that Greatness which keeps men from the notice of Christ . How plain is it from hence , that our Saviour kept aloof from the Court ? The austere and eremiticall Harbinger of Christ , it seems , preacht there oft , and was heard gladly ; though , at last , to his cost : whilst our Saviour , who was more sociable , came not there . He sent a message to that Fox , whose den he would not approach . Whether it were that he purposely forbore , lest he should give that Tyrant occasion to revive and pursue his father's suspicion ; or whether for that he would not so much honour a place so infamously graceless and disorder'd ; or whether by his example to teach us the avoidance of outward pomp and glory . Surely Herod saw him not till his death ; heard not of him till the death of John Baptist . And now his un-intelligence was not more strange then his misconstruction ; This is John Baptist , whom I beheaded . First , he doubted , then he resolved : he doubted upon others suggestions ; upon his own apprehensions he resolved thus . And though he thought good to set a face on it to strangers , unto whom it was not safe to bewray his fear ; yet to his domesticks he freely discovered his thoughts ; This is John Baptist . The troubled Conscience will many a time open that to familiars , which it hides from the eyes of others . Shame and fear meet together in guiltiness . How could he imagine this to be John ? That common conceit of Transanimation could have no place here ; there could be no transmigration of Souls into a grown and well-statur'd body . That received fancy of the Jews held onely in the case of conception and birth , not of full age . What need we scan this point , when Herod himself professes , He is risen from the dead ? He that was a Jew by profession , and knew the story of Elisha's bones , of the Sareptan's and Shunamite's sons , and in all likelihood had now heard of our Saviour's miraculous resuscitation of others , might think this power reflected upon himself . Even Herod , as bad as he was , believed a Resurrection . Lewdness of life and practice may stand with orthodoxy in some main points of Religion . Who can doubt of this , when the Devils believe and tremble ? Where shall those men appear , whose faces are Christian , but their hearts Sadducees ? Oh the terrours and tortures of a guilty heart ! Herod's Conscience told him he had offered an unjust and cruel violence to an innocent ; and now he thinks that John's ghost haunts him . Had it not been for this guilt of his bosom , why might he not as well have thought that the same God , whose hand is not shortned , had conferred this power of Miracles upon some other ? Now , it could be no body but John that doeth these wonders : and how can it be ( thinks he ) but that this revived Prophet , who doeth these strange things , will be revenged on me for his head ? He that could give himself life , can more easily take mine : how can I escape the hands of a now-immortal and impassible avenger ? A wicked man needs no other tormentour ( especially for the sins of bloud ) then his own heart . Revell , O Herod , and feast , and frolick ; and please thy self with dances , and triumphs , and pastimes : thy sin shall be as some Fury that shall invisibly follow thee , and scourge thy guilty heart with secret lashes , and upon all occasions shall begin thine Hell within thee . He wanted not other sins , that yet cried , Deliver me from bloud-guiltiness , O God. What an honour was done to John in this misprision ? While that man lived , the world was apt to think that John was the Christ : now that John is dead , Herod thinks Christ to be John. God gives to his poor conscionable servants a kind of reverence and high respect , even from those men that malign them most ; so as they cannot but venerate whom they hate . Contrarily , no wit or power can shield a leud man from contempt . John did no Miracle in his life , yet now Herod thinks he did miracles in his Resurrection ; as supposing that a new supernatural life brought with it a supernatural power . Who can but wonder at the stupid partiality of Herod and these Jews ? They can imagine and yield John risen from the dead , that never did miracle , and arose not ; whereas Christ , who did infinite miracles , and arose from the dead by his almighty power , is not yielded by them to have risen . Their over-bountifull misconceit of the Servant , is not so injurious as their niggardly infidelity to the Master . Both of them shall convince and confound them before the face of God. But , O yet more blockish Herod ! Thy Conscience affrights thee with John's resurrection , and flies in thy face for the cruel murther of so great a Saint ; yet where is thy repentance for so foul a fact ? Who would not have expected that thou shouldst hereupon have humbled thy self for thy sin , and have laboured to make thy peace with God and him ? The greater the fame and power was of him whom thou supposedst recovered from thy slaughter , the more should have been thy penitence . Impiety is wont to besot men , and turn them senseless of their own safety and welfare . One would have thought that our first Grand-sire Adam , when he found his heart to strike him for his disobedience , should have run to meet God upon his knees , and have sued for pardon of his offence : In stead of that , he runs to hide his head among the bushes . The case is still ours ; we inherit both his sin and his senselesness . Besides the infinite displeasure of God , wickedness makes the heart uncapable of Grace , and impregnable to the means of Conversion . Even the very first act of Herod's cruelty was hainous . He was foul enough with other sins ; he added this above all , that he shut up John in prison . The violence offered to God's messengers is branded for notorious . The Sanctity and austere carriage of the man wone him honour justly from the multitude , and aggravated the sin : but whatever his person had been , his mission was sacred , ( He shall send his messenger ; ) the wrong redounds to the God that sent him . It is the charge of God , Touch not mine anointed , nor doe my Prophets any harm . The precept is perhaps one , for even Prophets were anointed ; but at least next to violation of Majesty , is the wrong to a Prophet . But what ? do I not hear the Evangelist say that Herod heard John gladly ? How is it then ? Did John take the ear and heart of Herod , and doth Herod bind the hands and feet of John ? Doth he wilfully imprison whom he gladly heard ? How inconstant is a carnall heart to good resolutions ? How little trust is to be given to the good motions of unregenerate persons ? We have known when even mad dogs have fawned upon their master , yet he hath been too wise to trust them but in chains . As a true friend loves always , so a gracious heart always affects good : neither can be altered with change of occurrences . But the carnal man , like an hollow Parasite or a fawning Spaniel , flatters onely for his own turn ; if that be once either served or crossed , like a churlish curre , he is ready to snatch us by the fingers . Is there a worldly-minded man that lives in some known sin , yet makes much of the Preacher , frequents the Church , talks godly , looks demurely , carries fair ? trust him not ; he will prove , after his pious fits , like some resty horse , which goes on some paces readily and eagerly , but anon either stands still , or falls to flinging and plunging , and never leaves till he have cast his rider . What then might be the cause of John's bonds , and Herod's displeasure ? For Herodias sake his brother Philip's wife . That woman was the subject of Herod's lust , and the exciter of his revenge . This light huswife ran away with her Husband's brother ; and now doting upon her incestuous lover , and finding John to be a rub in the way of her licentious adultery , is impatient of his liberty , and will not rest till his restraint . Resolved sinners are mad upon their leud courses , and run furiously upon their gainsayers . A Bear robbed of her whelps is less impetuous . Indeed , those that have determined to love their sins more then their Souls , whom can they care for ? Though Herod was wicked enough , yet had it not been upon Herodias's instigation , he had never imprisoned John. Importunity of leud solicitours may be of dangerous consequence , and many times draws Greatness into those ways which it either would not have thought of , or abhorred . In the remotion of the wicked is the establishment of the throne . Yet still is this Dame called the wife of Philip. She had utterly left his bed , and was solemnly coupled to Herod ; but all the ritual Ceremonies of her new Nuptials cannot make her other then Philip's wife . It is a sure rule , That which is originally faulty can never be rectified . The ordination of Marriage is one for one ; They twain shall be one flesh . There cannot be two heads to one body , nor two bodies to one head . Herod was her Adulterer , he was not her Husband ; she was Herod's Harlot , Philip's Wife . Yet how doth Herod dote on her , that for her sake he loads John with irons ? Whether will not the fury of inordinate Lust transport a man ? Certainly John was of late in Herod's favour . That rough-hewn Preacher was for a Wilderness , not for a Court : Herod's invitation drew him thither , his reverence and respects incouraged him there . Now the love of his Lust hath carried him into an hate of God's Messenger . That man can have no hold of himself or care of others , who hath given the reins to his unruly Concupiscence . He that hath once fixed his heart upon the face of an Harlot , and hath beslaved himself to a bewitching Beauty , casts off at once all fear of God , respect to Laws , shame of the world , regard of his estate , care of wife , children , friends , reputation , patrimony , body , Soul. So violent is this beastly passion where it takes ; neither ever leaves till it hath hurried him into the chambers of death . Herodias her self had first plotted to kill the Baptist ; her murtherers were suborned , her ambushes laid . The success failed , and now she works with Herod for his durance . O marvellous hand of the Almighty ! John was a mean man for estate , solitary , guardless , unarmed , impotent : Herodias a Queen , so great that she swayed Herod himself ; and not more great then subtle ; and not more great or subtle then malicious : yet Herodias laid to kill John , and could not . What an invisible , and yet sure , guard there is about the poor servants of God , that seem helpless and despicable in themselves ? There is over them an hand of Divine protection , which can be no more opposed then seen . Malice is not so strong in the hand , as in the heart . The Devil is stronger then a world of men , a legion of Devils stronger then fewer spirits ; yet a legion of Devils cannot hurt one Swine without a permission . What can bands of enemies or gates of Hell doe against God's secret ones ? It is better to trust in the Lord , then to trust in Princes . It is not more clear who was the Authour , then what was the motive of this imprisonment , the free reproof of Herod's Incest ; It is not lawfull , &c. Both the offenders were nettled with this bold reprehension . Herod knew the reputation that John carried ; his Conscience could not but suggest the foulness of his own fact : neither could he but see how odious it would seem to persecute a Prophet for so just a reproof . For the colour therefore of so tyrannical an act , he brands John with Sedition : these presumptuous taxations are a disgrace and disparagement to Authority . It is no news with wicked Tyrants , to cloak their Cruelty with pretences of Justice . Never was it other then the lot of God's faithfull servants , to be loaded with unjust reproaches in the conscionable performance of their duties . They should speed too well in the opinion of men , if they might but appear in their true shape . The fact of Herod was horrible and prodigious ; to rob his own Brother of the partner of his bed ; to tear away part of his flesh , yea his body from his head . So as here was at once in one act , Adultery , Incest , Violence . Adultery , that he took another's wife : Incest , that he took his Brother's : Violence , that he thus took her , in spite of her Husband . Justly therefore might John say , It is not lawfull for thee . He balked not one of Herod's sins , but reproved him of all the evils that he had done ; though more eminently of this , as that which more filled the eye of the world . It was not the Crown or awfull Scepter of Herod that could daunt the homely , but faithfull , messenger of God : as one that came in the spirit of Elias , he fears no faces , spares no wickedness . There must meet in God's ministers Courage and Impartiality . Impartiality , not to make difference of persons ; Courage , not to make spare of the sins of the greatest . It is an hard condition that the necessity of our Calling casts upon us , in some cases to run upon the pikes of displeasure . Prophecies were no Burthens , if they did not expose us to these dangers . We must connive at no evil : Every sin unreproved becomes ours . Hatred is the daughter of Truth . Herod is inwardly vexed with so peremptory a reprehension : and now he seeks to kill the authour . And why did he not ? He feared the people . The time was when he feared John no less then now he hates him : he once reverenced him as a just and holy man , whom now he heart-burns as an enemy ; neither was it any counterfeit respect , sure the man was then in earnest . What shall we say then ? was it that his inconstant heart was now fetcht off by Herodias , and wrought to a disaffection ? or was it with Herod as with Salomon's Sluggard , that at once would and would not ? His thoughts are distracted with a mixt voluntary contradiction of purposes : as an holy man and honoured of the people , he would not kill John ; he would kill him , as an enemy to his Lust . The worse part prevaileth ; Appetite oversways Reason and Conscience : and now , were it not for fear of the people , John should be murthered . What a self-conflicting and prodigious creature is a wicked man left over to his own thoughts ? whilst on the one side he is urged by his Conscience , on the other by his lustfull desires and by the importunity of Satan . There is no peace , saith my God , to the wicked : and after all his inward broils , he falls upon the worst ; so as his yieldance is worse then his fight . When God sees fit , Herod's tyranny shall effect that which the wise Providence of the Almighty hath decreed for his Servant's glory . In the mean while , rubs shall be cast in his way ; and this for one , He feared the people . What an absurd and sottish thing is Hypocrisy ? Herod fears the people , he fears not God. Tell me then , Herod , what could the people doe at the worst ? Perhaps , mutiny against thee , raise arms and tumults , disturb the Government , it may be , shake it off . What could God doe ? yea , what not ? stir up all his creatures to plague thee , and when he hath done , tumble thee down to Hell , and there torment thee everlastingly . O fond Herod , that fearest where no fear was , and fearest not where there is nothing but terrour ! How God fits lewd men with restraints ? If they be so godless as to regard his creature above himself , he hath externall buggs to affright them withall ; if bashfull , he hath shame ; if covetous , losses ; if proud , disgrace : and by this means the most wise Providence keeps the world in order . We cannot better judge of our hearts , then by what we most fear . No man is so great as to be utterly exempted from fear . The Jews feared Herod ; Herod feared the Jews : the healthfull fear sickness ; the free , servitude : the people fear a Tyrant's oppression and cruelty ; the Tyrant fears the people's mutiny and insurrection . If there have been some so great as to be above the reach of the power and machinations of inferiours , yet never any that have been free from their fears and suspicions . Happy is he that fears nothing but what he should , God. Why did Herod fear the people ? They held John for a Prophet . And this opinion was both common and constant : even the Scribes and Pharisees durst not say , his Baptism was from men . It is the wisedom and goodness of God , ever to give his children favour somewhere . If Jezebel hate Elias , Ahab shall for the time honour him : and if Herod hate the Baptist , and would kill him , yet the people reverence him . Herod's malice would make him away ; the people's reputation keeps him alive . As wise Princes have been content to maintain a faction in their Court or State for their own purposes ; so here did the God of Heaven contrive and order differences of judgment and affection betwixt Herod and his Subjects for his own holy ends . Else certainly , if all wicked men should conspire in evil , there could be no being upon earth ; as contrarily , if evil spirits did not accord , Hell could not stand . Oh the unjust and fond partiality of this people ! They all generally applaud John for a Prophet , yet they receive not his message . Whose Prophet was John , but of the Highest ? what was his errand , but to be the way-maker unto Christ ? what was he but the Voice of that Eternal Word of his Father ? what was the sound of that Voice but , Behold the Lamb of God : He that comes after me is greater then I , whose shoe-latchet I am not worthy to unlose ? Yet they honour the Servant , and reject the Master : they contemn that Prince whose Embassadour they reverence . How could they but argue , John is a Prophet ; he speaks from God ; his words must be true ; he tells us this is the Lamb of God , the Messias that should come to redeem the World : this must then needs be he ; we will look for no other ? Yet this perverse people receives John , and rejects Jesus . There is ever an absurdity in unbelief , whilst it separates those relations and respects which can never in nature be disjoyned . Thus it readily apprehends God as mercifull in pardoning , not as just in punishing ; Christ as a Saviour , not as a Judge . Thus we ordinarily ( in a contrariety to these Jews ) profess to receive the Master , and contemn the Servants : whilst he hath said that will make it good , He that despiseth you , despiseth me . That which Herod in policy durst not , in wine he dares doe : And that which God had restrained till his own time , now in his own time he permits to be done . The day was , as one of the Evangelists styles it , convenient : if for the purpose of Herodias , I am sure for God's ; who , having determined to glorify himself by John's martyrdome , will cast it upon a time when it may be most notified , Herod's birth-day . All the Peers of the Country , perhaps of the neighbour Nations , are now assembled . Herodias could not have found out a time more fit to blazon her own shame and cruelty then in such a confluence . The wise Providence of God many times pays us with our own choice ; so as when we think to have brought about our own Ends to our best content , we bring about his purposes to our own confusion . Herod's Birth-day is kept ; and so was Pharaoh's : both of them with bloud . These personal stains cannot make the practice unlawfull . Where the man is good , the Birth is memorable . What blessing have we , if Life be none ? and if our life be a blessing , why should it not be celebrated ? Excess and disorder may blemish any Solemnity ; but that cleaves to the act , not to the institution . Herod's birth-day was kept with a Feast , and this Feast was a Supper . It was fit to be a night-work : this Festivity was spent in works of darkness , not of the light ; it was a child of darkness that was then born , not of the day . Those that are drunken , are drunk in the night . There is a kind of shame in Sin , even where it is committed with the stiffest resolution : at least there was wont to be : if now Sin be grown impudent , and Justice grown bashfull , wo be to us . That there might be perfect revells at Herod's Birth-day , besides the Feast , there is musick and dancing , and that by Salome the daughter of Herodias . A meet Daughter for such a Mother , bred according to the disposition of so immodest a Parent . Dancing in it self , as it is a set , regular , harmonious motion of the body , cannot be unlawfull , more then walking or running ; Circumstances may make it sinfull . The wanton gesticulations of a Virgin in a wild assembly of Gallants warmed with Wine , could be no other then riggish and unmaidenly . It is not so frequently seen that the Child follows the good qualities of the Parent ; it is seldome seen that it follows not the evil . Nature is the soil ; good and ill Qualities are the herbs and weeds : the soil bears the weeds naturally , the herbs not without culture . What with traduction , what with education , it were strange if we should miss any of our Parents mis-dispositions . Herodias and Salome have what they desired . The dance pleased Herod well : those indecent motions that would have displeased any modest eye , ( though what should a modest eye doe at Herod's Feast ? ) over-pleased Herod . Well did Herodias know how to fit the tooth of her Paramour , and had therefore purposely so composed the carriage and gesture of her Daughter , as it might take best : although doubtless the same action could not have so pleased from another . Herod saw in Salome's face and fashion the image of her whom he doated on ; so did she look , so did she move : besides that his lavish cups had predisposed him to wantonness : and now he cannot but like well that which so pleasingly suted his inordinate desire . All humours love to be fed ; especially the vicious , so much more , as they are more eager and stirring . There cannot be a better glass wherein to discern the face of our hearts , then our pleasures : such as they are , such are we , whether vain , or holy . What a strange transportation was this ? Whatsoever thou shalt ask : half a Kingdom for a dance ? Herod , this pastime is over-pay'd for ; there is no proportion in this remuneration : this is not bounty , it is prodigence . Neither doth this pass under a bare Promise onely , but under an Oath , and that solemn and ( as it might be in wine ) serious . How largely do sensual men both profer and give for a little momentany and vain contentment ? How many censure Herod's gross impotence , and yet second it with a worse , giving away their precious Souls for a short pleasure of sin ? What is half a Kingdom , yea a whole World , to a Soul ? So much therefore is their madness greater , as their loss is more . So large a boon was worthy of a deliberation . Salome consults with her Mother upon so ample and ratified a promise . Yet so much good nature and filial respect was in this wanton Damsel , that she would not carve her self of her option , but takes her Mother with her . If Herodias were infamously leud , yet she was her Parent , and must direct her choice . Children should have no will of their own ; as their flesh is their Parents , so should their will be . They do justly unchild themselves , that in main elections dispose of themselves without the consent of those which gave them being . It is both unmannerly and unnatural in the Child to run before , without , against the will of the Parent . Oh that we could be so officious to our good and Heavenly Father , as she was to an earthly and wicked Mother ; not to ask , not to undertake ought without his allowance , without his directions : that when the world shall offer us whatsoever our heart desires , we could run to the Oracles of God for our resolution ; not daring to accept what he doth not both license and warrant . Oh the wonderfull strength of malice ! Salome was offered no less then half the Kingdome of Herod , yet chuses to ask the head of a poor Preacher . Nothing is so sweet to a corrupt heart as revenge ; especially when it may bring with it a full scope to a dear sin . All worldlings are of this diet : they had rather sin freely for a while and die , then refrain and live happily , eternally . What a suit was this , Give me here in a Charger the head of John Baptist ? It is not enough for her to say , Let John's head be cut off ; but , Give me it in a Charger . What a service was here to be brought into a Feast , especially to a Woman ? a dead man's head swimming in bloud . How cruel is a wicked heart , that can take pleasure in those things which have most horrour ? Oh the importunity of a galled conscience ! Herodias could never think her self safe till John was dead ; she could never think him dead till his head were off ; she could not think his head was off till she had it brought her in a platter : a guilty heart never thinks it hath made sure enough . Yea , even after the head was thus brought , they thought him alive again . Guiltiness and Security could never lodge together in one bosome . Herod was sorry , and no doubt in earnest , in the midst of his cups and pleasance . I should rather think his jollity counterfeited then his grief . It is true , Herod was a Fox ; but that subtle beast dissembles not always : when he runs away from the dogs , he means as he does . And if he were formerly willing to have killed John , yet he was unwillingly willing ; and so far as he was unwilling to kill him as a Prophet , as a just man , so far was he sorry that he must be killed . Had Herod been wise , he had not been perplexed . Had he been so wise as to have ingaged himself lawfully and within due limits , he had not now been so intangled as to have needed sorrow . The folly of Sinners is guilty of their pain , and draws upon them a late and unprofitable repentance . But here the act was not past , though the word were past . It was his misconceived intanglement that caused this sorrow ; which might have been remedied by flying off . A threefold cord tied him to the performance ; the conscience of his Oath , the respect to his Guests , a lothness to discontent Herodias and her daughter . Herod had so much religion as to make scruple of an Oath ; not so much as to make scruple of a Murther . No man casts off all justice and piety at once ; but whilst he gives himself over to some sins , he sticks at others . It is no thank to leud men that they are not universally vicious . All God's several Laws cannot be violated at once : there are Sins contrary to each other ; there are Sins disagreeing from the leudest dispositions . There are Oppressours that hate Drunkenness ; there are Unclean persons which abhor Murther ; there are Drunkards which hate Cruelty . One sin is enough to damn the Soul , one leak to drown the Vessel . But , O fond Herod , what needed this unjust scrupulousness ? Well and safely mightest thou have shifted the bond of thine Oath with a double evasion . One , That this generality of thy promise was onely to be construed of lawfull acts and motions : That onely can we doe , which we can justly doe ; Unlawfulness is in the nature of Impossibility . The other , That had this ingagement been so meant , yet might it be as lawfully rescinded as it was unlawfully made . A sinfull Promise is ill made , worse performed . Thus thou mightest , thou shouldst have come off fair ; where now , holding thy self by an irreligious religion tied to thy foolish and wicked Oath , thou onely goest away with this mitigation , that thou art a scrupulous Murtherer . In the mean while , if an Herod made such conscience of keeping an unlawfull Oath , how shall he in the day of judgement condemn those Christians which make no conscience of Oaths lawfull , just , necessary ? Woe is me , one sells an Oath for a bribe , another lends an Oath for favour , another casts it away for malice . I fear to think it may be a question whether there be more Oaths broken , or kept . O God , I marvell not , if being implored as a witness , as an avenger of falshood , thou hold him not guiltless that thus dares take thy Name in vain . Next to his Oath is the respect to his Honour . His Guests heard his deep engagement , and now he cannot fall off with reputation . It would argue levity and rashness to say and not to doe , and what would the world say ? The misconceits of the points of Honour have cost millions of Souls . As many a one doeth good onely to be seen of men , so many a one doeth evil onely to satisfie the humour and opinion of others . It is a damnable plausibility so to regard the vain approbation or censure of the beholders , as in the mean time to neglect the allowance or judgment of God. But how ill guests were these ? how well worthy of an Herod's table ? Had they had but common civility , finding Herod perplexed , they had acquitted him by their disswasions , and would have disclaimed the expectation of so bloudy a performance : but they rather ( to gratifie Herodias ) make way for so slight and easie a condescent . Even godly Princes have complained of the iniquity of their heels : how much more must they needs be ill attended , that give incouragements and examples of leudness ? Neither was it the least motive , that he was loth to displease his Mistress . The Damsell had pleased him in her dance ; he would not discontent her in breaking his word . He saw Herodias in Salome : the suit , he knew , was the mother's , though in the daughter's lips : both would be displeased in falling off ; both would be gratified in yielding . O vain and wicked Herod ! He cares not to offend God , to offend his Conscience ; he cares to offend a wanton Mistress . This is one means to fill Hell , lothness to displease . A good heart will rather fall out with all the world then with God , then with his Conscience . The mis-grounded sorrow of worldly hearts doth not withhold them from their intended sins . It is enough to vex , not enough to restrain them . Herod was sorry , but he sends the Executioner for John's head . One act hath made Herod a Tyrant , and John a Martyr . Herod a Tyrant , in that without all legall proceedings , without so much as false witnesses , he takes off the head of a man , of a Prophet . It was Lust that carried Herod into Murther . The proceedings of sin are more hardly avoided then the entrance . Whoso gives himself leave to be wicked , knows not where he shall stay . John a Martyr , in dying for bearing witness to the Truth ; Truth in life , in judgment , in doctrine . It was the holy purpose of God , that he which had baptized with water should now be baptized with bloud . Never did God mean that his best children should dwell always upon earth : should they stay here , wherefore hath he provided Glory above ? Now would God have John delivered from a double prison ; of his own , of Herod's ; and placed in the glorious liberty of his sons . His head shall be taken off , that it may be crowned with glory . Precious in the sight of the Lord is the death of his Saints . O happy birth-day ( not of Herod , but ) of the Baptist ! Now doth John enter into his joy ; and in his name is this day ever celebrated of the Church . This blessed Fore-runner of Christ said of himself , I must decrease . He is decreased indeed , and now grown shorter by the head ; but he is not so much decreased in stature , as increased in glory . For one minute's pain he is possessed of endless joy ; and as he came before his Saviour into the world , so is he gone before him into Heaven . The Head is brought in a Charger . What a dish was here for a Feast ? How prodigiously insatiable is the cruelty of a wicked heart ! O blessed service fit for the table of Heaven ! It is not for thee , O wicked Herod , nor for thee , malicious and wanton Herodias ; it is a dish precious and pleasing to the God of Heaven , to the blessed Angels , who look'd upon that Head with more delight in his constant fidelity , then the beholders saw it with horrour , and Herodias with contentment of revenge . It is brought to Salome as the reward of her dance ; she presents it to her Mother as the dainty she had longed for . Methinks I see how that chast and holy countenance was tossed by impure and filthy hands ; that true and faithfull tongue , those sacred lips , those pure eyes , those mortified cheeks are now insultingly handled by an incestuous Harlot , and made a scorn to the drunken eyes of Herod's guests . Oh the wondrous judgments and incomprehensible dispositions of the holy , wise , Almighty God! He that was sanctified in the womb , born and conceived with so much note and miracle , ( What manner of child shall this be ? ) lived with so much reverence and observation , is now , at midnight , obscurely murthered in a close prison , and his head brought forth to the insultation and irrision of Harlots and Ruffians . O God , thou knowest what thou hast to doe with thine own . Thus thou sufferest thine to be misused and slaughtered here below , that thou mayest crown them above . It should not be thus , if thou didst not mean that their glory should be answerable to their depression . XXII . The five Loaves and two Fishes . WHat flocking there was after Christ which way soever he went ? How did the Kingdom of Heaven suffer an holy violence in these his followers ? Their importunity drave him from the land to the sea . When he was upon the sea of Tiberias , they followed him with their eyes ; and when they saw which way he bent , they followed him so fast on foot that they prevented his landing . Whether it were that our Saviour staid some while upon the water , ( as that which yielded him more quietness , and freedom of respiration , ) or whether the foot-passage ( as it oft falls out ) were the shorter cut , by reason of the compasses of the water and the many elbows of the land , I inquire not : sure I am , the wind did not so swiftly drive on the ship , as desire and zeal drave on these eager clients . Well did Christ see them all the way ; well did he know their steps , and guided them : and now he purposely goes to meet them , whom he seemed to fly . Nothing can please God more then our importunity in seeking him : when he withdraws himself , it is that he may be more earnestly inquired for . Now then he comes to find them whom he made shew to decline : and seeing a great multitude , he passes from the ship to the shore . That which brought him from Heaven to earth , brought him also from the sea to land ; his compassion on their Souls , that he might teach them ; compassion on their Bodies , that he might heal and feed them . Judaea was not large , but populous : it could not be but there must be amongst so many men many diseased : it is no marvel if the report of so miraculous and universal sanations drew customers . They found three advantages of cure above the power and performance of any earthly Physician , Certainty , Bounty , Ease . Certainty , in that all comers were cured without fail : Bounty , in that they were cured without charge : Ease , in that they were cured without pain . Far be it from us , O Saviour , to think that thy Glory hath abated of thy Mercy : still and ever thou art our assured , bountifull , and perfect Physician , who healest all our diseases , and takest away all our infirmities . O that we could have our faithfull recourse to thee in all our spiritual maladies : it were as impossible we should want help , as that thou shouldst want power and mercy . That our Saviour might approve himself every way beneficent , he that had filled the Souls of his Auditours with spiritual repast , will now fill their Bodies with temporal : and he that had approved himself the universal Physician of his Church , will now be known to be the great housholder of the world , by whose liberal provision mankind is maintained . He did not more miraculously heal , then he feeds miraculously . The Disciples having well noted the diligent and importune attendence of the multitude , now towards evening come to their Master in a care of their repast and discharge . This is a desart place , and the time is now past : Send the multitude away , that they may go into the villages and buy themselves victuals . How well it becomes even spiritual guides to regard the bodily necessities of God's people ? This is not directly in our charge , neither may we leave our sacred ministration to serve Tables . But yet , as the bodily father must take care for the Soul of his child ; so must the spiritual have respect to the Body . This is all that the world commonly looks after , measuring their Pastours more by their dishes then by their doctrine or conversation ; as if they had the charge of their Bellies , not of their Souls : if they have open Cellars , it matters not whether their Mouths be open . If they be sociable in their carriage , favourable and indulgent to their recreations , full in their chear , how easily doth the world dispense with either their negligence or enormities ? As if the Souls of these men lay in their weasand , in their gut . But surely they have reason to expect from their Teachers a due proportion of Hospitality . An unmeet parsimony is here not more odious then it is sinfull : And where ability wants , yet care may not be wanting . Those Preachers which are so intent upon their spiritual work , that in the mean time they over-strain the weaknesses of their people , holding them in their Devotions longer then humane frailty will permit , forget not themselves more then their pattern ; and must be sent to school to these compassionate Disciples , who , when evening was come , sue to Christ for the people's dismission . The place was desart ; the time , evening . Doubtless our Saviour made choice of both these , that there might be both more use and more note of his Miracle . Had it been in the morning , their stomack had not been up , their feeding had been unnecessary . Had it been in the Village , provision either might have been made , or at least would have seemed made by themselves . But now that it was both desart and evening , there was good ground for the Disciples to move , and for Christ to work their sustentation . Then onely may we expect and crave help from God , when we find our need . Superfluous aid can neither be heartily desired , nor earnestly lookt for , nor thankfully received from the hands of mercy . Cast thy burthen upon the Lord , and he shall sustain thee . If it be not a burthen , it is no casting it upon God. Hence it is that Divine aid comes ever in the very upshot and exigence of our trialls ; when we have been exercised , and almost tired with long hopes , yea with despairs of success : that it may be both more longed for ere it come , and when it comes more welcome . Oh the Faith and Zeal of these clients of Christ ! They not onely follow him from the City into the Desart , from delicacy to want , from frequence to solitude ; but forget their Bodies in pursuit of the food of their Souls . Nothing is more hard for an healthfull man to forget then his belly ; within few hours this will be sure to solicit him , and will take no denials . Yet such sweetness did these hearers find in the spiritual repast , that they thought not on the bodily : the Disciples pitied them , they had no mercy on themselves . By how much more a man's mind is taken up with Heavenly things , so much less shall he care for earthly . What shall Earth be to us , when we are all Spirit ? And in the mean time , according to the degrees of our intellectual elevations , shall be our neglect of bodily contentments . The Disciples think they move well : Send them away that they may buy victuals . Here was a strong Charity , but a weak Faith. A strong Charity , in that they would have the people relieved ; a weak Faith , in that they supposed they could not otherwise be so well relieved . As a man when he sees many ways lie before him , takes that which he thinks both fairest and nearest ; so do they : this way of relief lay openest to their view , and promised most . Well might they have thought , It is as easie for our Master to feed them as to heal them ; there is an equal facility in all things to a supernatural power : yet they say , Send them away . In all our projects and suits we are still ready to move for that which is most obvious , most likely , when sometimes that is less agreeable to the will of God. The All-wise and Almighty Arbiter of all things hath a thousand secret means to honour himself in his proceedings with us . It is not for us to carve boldly for our selves ; but we must humbly depend on the disposal of his Wisedom and Mercy . Our Saviour's answer gives a strange check to their motion ; They need not depart . Not need ? They had no victuals ; they must have ; there was none to be had . What more need could be ? He knew the supply which he intended , though they knew it not . His command was therefore more strange then his assertion , Give ye them to eat . Nothing gives what it hath not . Had they had victuals , they had not called for a dismission ; and not having , how should they give ? It was thy wisedom , O Saviour , thus to prepare thy Disciples for the intended Miracle : Thou wouldst not doe it abruptly , without an intimation both of the purpose of it and the necessity . And how modestly dost thou undertake it , without noise , without ostentation ? I hear thee not say , I will give them to eat ; no , but , Give ye : as if it should be their act , not thine . Thus sometimes it pleaseth thee to require of us what we are not able to perform ; either that thou mayest shew us what we cannot doe , and so humble us ; or that thou mayest erect us to a dependence upon thee , which canst doe it for us . As when the Mother bids the Infant come to her , which hath not yet the steddy use of his legs , it is that he may cling the faster to her hand or coat for supportation . Thou bidst us , impotent wretches , to keep thy royal Law. Alas ! what can we Sinners doe ? there is not one letter of those thy Ten words that we are able to keep . This charge of thine intends to shew us not our strength , but our weakness . Thus thou wouldst turn our eyes both back to what we might have done , to what we could have done ; and upwards to thee in whom we have done it , in whom we can doe it . He wrongs thy Goodness and Justice that misconstrues these thy commands , as if they were of the same nature with those of the Aegyptian task-masters , requiring the brick , and not giving the straw . But in bidding us doe what we cannot , thou inablest us to doe what the ●●●dest . Thy Precepts under the Gospel have not 〈…〉 of our duty , but an habilitation of 〈…〉 when thou badest the Disciples to give to the multitude , thou meantest to supply unto them what thou commandedst to give . Our Saviour hath what he would , an acknowledgement of their insufficiency : We have here but five loaves and two fishes . A poor provision for the family of the Lord of the whole earth : Five loaves , and those barley ; two fishes , and those little ones . We well know , O Saviour , that the beasts were thine on a thousand mountains , all the corn thine that covered the whole surface of the earth , all the fowls of the air thine ; it was thou that providedst those drifts of Quails that fell among the tents of thy rebellious Israelites , that rainedst down those showrs of Manna round about their camp : and dost thou take up ( for thy self and thy meiny ) with five barley loaves , and two little fishes ? Certainly this was thy will , not thy need : to teach us , that this body must be fed , not pampered . Our belly may not be our master , much less our God ; or if it be , the next word is , whose glory is their shame , whose end damnation . It is noted as the crime of the rich glutton , that he fared deliciously every day . I never find that Christ entertained any guests but twice ; and that was onely with loaves and fishes . I find him sometimes feasted by others more liberally . But his domesticall fare how simple , how homely it is ? The end of food is to sustain Nature . Meat was ordained for the belly , the belly for the body , the body for the Soul , the Soul for God : we must still look through the subordinate Ends to the highest . To rest in the pleasure of the meat , is for those creatures which have no Souls . Oh the extreme delicacy of these times ! What conquisition is here of all sorts of curious dishes from the farthest seas and lands , to make up one hour's meal ? what broken cookery ? what devised mixtures ? what nice sauces ? what feasting not of the tast onely , but of the sent ? Are we the Disciples of him that took up with the loaves and fishes ; or the scholars of a Philoxenus , or an Apitius , or Vitellius , or those other monsters of the palate ? the true sons of those first Parents that killed themselves with their teeth ? Neither was the quality of these victuals more course , then the quantity small . They make a But of five loaves and two fishes ; and well they might , in respect of so many thousand mouths . A little food to an hungry stomack doth rather stir up appetite then satisfy it : as a little rain upon a droughty soil doth rather help to scorch then refresh it . When we look with the eye of Sense or Reason upon any Object , we shall see an impossibility of those effects which Faith can easily apprehend , and Divine power more easily produce . Carnall minds are ready to measure all our hopes by humane possibilities ; and when they fail , to despair of success : where true Faith measures them by Divine power , and therefore can never be disheartned . This Grace is for things not seen , and whether beyond hope , or against it . The virtue is not in the means , but in the agent . Bring them hither to me . How much more easie had it been for our Saviour to fetch the loaves to him , then to multiply them ? The hands of the Disciples shall bring them , that they might more fully witness both the Authour and manner of the instant Miracle . Had the loaves and fishes been multiplied without this bringing , perhaps they might have seemed to have come by the secret provision of the guests : now there can be no question either of the act , or of the agent . As God takes pleasure in doing wonders for men , so he loves to be acknowledged in the great works that he doeth . He hath no reason to part with his own glory ; that is too precious for him to lose , or for his creature to embezell . And how justly didst thou , O Saviour , in this mean to teach thy Disciples , that it was thou onely who feedest the world ; and upon whom both themselves and all their fellow-creatures must depend for their nourishment and provision ; and that if it came not through thy hands , it could not come to theirs ? There need no more words . I do not hear the Disciples stand upon the terms of their own necessity ; Alas ! Sir , it is too little for our selves ; whence shall we then relieve our own hunger ? Give leave to our Charity to begin at home . But they willingly yield to the command of their Master , and put themselves upon his Providence for the sequel . When we have a charge from God , it is not for us to stand upon self-respects ; in this case there is no such sure liberty as in a self-contempt . O God , when thou callest to us for our five loaves , we must forget our own interest : otherwise , if we be more thrifty then obedient , our good turns evil ; and much better had it been for us to have wanted that which we withhold from the owner . He that is the Master of the Feast marshals the guests ; He commanded the multitude to sit down on the grass . They obey , and expect . O marvellous Faith ! So many thousands sit down , and address themselves to a meal , when they saw nothing but five poor barly loaves and two small fishes . None of them say , Sit down ? to what ? Here are the mouths , but where is the meat ? We can soon be set , but whence shall we be served ? Ere we draw our knives , let us see our chear . But they meekly and obediently dispose themselves to their places , and look up to Christ for a miraculous purveyance . It is for all that would be Christ's followers , to lead the life of Faith ; and , even where means appear not , to wait upon that mercifull hand . Nothing is more easy then to trust God when our barns and coffers are full ; and to say , Give us our daily bread , when we have it in our cupboard . But when we have nothing , when we know not how or whence to get any thing , then to depend upon an invisible bounty , this is a true and noble act of Faith. To cast away our own , that we may immediately live upon Divine Providence , I know no warrant . But when the necessity is of God's making , we see our refuge ; and happy are we if our confidence can fly to it , and rest in it . Yea fulness should be a Curse , if it should debar us from this dependence : at our best we must look up to this great housholder of the world , and cannot but need his provision . If we have meat , perhaps not appetite ; if appetite , it may be not digestion ; or if that , not health , and freedom from pain ; or if that , perhaps ( from other occurrents ) not life . The guests are set full of expectation . He that could have multiplied the bread in absence , in silence takes it and blesses it ; that he might at once shew them the Authour and the means of this increase . It is thy blessing , O God , that maketh rich . What a difference do we see in mens estates ? Some languish under great means , and injoy not either their substance or themselves ; others are chearfull and happy in a little . Second causes may not be denied their work ; but the over-ruling power is above . The subordinateness of the Creature doth not take away from the right , from the thank of the First Mover . He could as well have multiplied the loaves whole ; why would he rather doe it in the breaking ? Was it to teach us that in the distribution of our goods we should expect his blessing , not in their intireness and reservation ? There is that scattereth , and yet increaseth , saith Solomon : Yea , there is no man but increaseth by scattering . It is the grain thrown into the several furrows of the earth which yields the rich interest unto the Husbandman : that which is tied up in his sack , or heaped in his granary , decreaseth by keeping . He that soweth liberally shall reap liberally . Away with our weak distrust . If Wealth came by us , giving were the way to want : now that God gives to the giver , nothing can so sure inrich us as our beneficence . He multiplied the bread not to keep , but to give ; He gave it to the Disciples . And why not rather by his own hand to the multitude , that so the Miracle and thank might have been more immediate ? Wherefore was this , O Saviour , but that thou mightest win respect to thy Disciples from the people ? As great Princes , when they would ingratiate a Favourite , pass no suits but through his hands . What an honour was this to thy servants , that as thou wert Mediatour betwixt thy Father and Man , so thou wouldst have them in some beneficiall occasion mediate betwixt men and thee ? How fit a type is this of thy spirituall provision , that thou who couldst have fed the world by thine immediate word , wouldst by the hands of thy Ministers divide the bread of life to all hearers ? Like as it was with the Law : well did the Israelites see and hear that thou couldst deliver that dreadfull message with thine own mouth ; yet in favour of their weakness thou wouldst treat with them by a Moses . Use of means derogates nothing from the efficacy of the principal Agent , yea adds to it . It is a strange weakness of our spirituall eyes , if we can look but to the next hand . How absurd had these guests been , if they had termined the thanks in the servitours , and had said , We have it from you , whence ye had it is no part of our care : we owe this favour to you ; if you owe it to your Master , acknowledge your obligations to him , as we do unto you ? But since they well knew that the Disciples might have handled this bread long enough ere any such effect could have followed , they easily find to whom they are beholden . Our Christian wisedom must teach us , whosoever be the means , to reserve our main thanks for the Authour of our good . He gave the bread then to his Disciples , not to eat , not to keep , but to distribute . It was not their particular benefit he regarded in this gift , but the good of many . In every Feast each servitour takes up his dish , not to carry it aside into a corner for his own private repast ; but to set it before the guests , for the honour of his Master : when they have done , his chear begins . What shall we say to those injurious waiters , who fatten themselves with those concealed messes which are meant to others ? Their table is made their snare ; and these stoln morsels cannot but end in bitterness . Accordingly the Disciples set this fare before the guests . I do not see so much as Judas reserve a share to himself , whether out of hunger or distrust . Had not our Saviour commanded so free a distribution , their self-love would easily have taught them where to begin . Nature says , First thy self , then thy friends : either extremity or particular charge gives Grace occasion to alter the case . Far be it from us to think we have any claim in that which the owner gives us meerly to bestow . I know not now whether more to wonder at the miraculous eating , or the miraculous leaving . Here were a whole hoast of guests , five thousand men ; and in all likelihood no fewer women and children . Perhaps some of these onely look'd on . Nay , they did all eat . Perhaps every man a crum , or a bit . Nay , they did eat to satiety ; all were satisfied . So many must needs make clean work ; of so little there could be left nothing . Yea , there were fragments remaining . Perhaps some crums or crusts , hardly to be discerned , much less gathered . Nay , twelve baskets full : more remained then was first set down . Had they eaten nothing , it was a just Miracle that so much should be left ; had nothing remained , it was no less Miracle that so many had eaten , and so many satisfied : but now that so many bellies and so many baskets were filled , the Miracle was doubled . O work of a boundless Omnipotency ! Whether this were done by creation or by conversion , uses to be questioned , but needs not . Whilst Christ multiplies the bread , it is not for us to multiply his Miracles . To make ought of nothing , is more then to adde much unto something . It was therefore rather by turning of a former matter into these substances , then by making these substances of nothing . Howsoever , here is a marvellous provision made , a marvellous bounty of that provision , a no less marvellous extent of that bounty . Those that depend upon God , and busy themselves in his work , shall not want a due purveyance in the very desart . Our streight and confined beneficence reaches so far as to provide for our own ; those of our Domesticks which labour in our service do but justly expect and challenge their diet ; whereas day-labourers are oft-times at their own finding . How much more will that God , who is infinite in mercy and power , take order for the livelihood of those that attend him ? We see the birds of the air provided for by him ; how rarely have we found any of them dead of hunger ? yet what doe they but what they are carried unto by natural instinct ? How much more where , besides propriety , there is a rational and willing service ? Shall the Israelites be fed with Manna , Eliah by the Ravens , the Widow by her multiplied meal and oyl , Christ's clients in the wilderness with loaves and fishes ? O God , whilst thou dost thus promerit us by thy Providence , let not us wrong thee by distrust . God's undertakings cannot but be exquisite : those whom he professes to feed , must needs have enough . The measure of his bounty cannot but run over . Doth he take upon him to prepare a table for his Israel in the desart ? the bread shall be the food of Angels , the flesh shall be the delicates of Princes , Manna and Quails . Doth he take upon him to make wine for the marriage-feast of Cana ? there shall be both store and choice ; the vintage yields poor stuff to this . Will he feast his Auditours in the wilderness ? if they have not dainties , they shall have plenty ; They were all satisfied . Neither yet , O Saviour , is thy hand closed . What abundance of heavenly doctrine dost thou set before us ? how are we feasted , yea pampered with thy celestiall delicacies ? Not according to our meanness , but according to thy state , are we fed . Thrifty and niggardly collations are not for Princes . We are full of thy goodness ; O let our hearts run over with thanks . I do gladly wonder at this Miracle of thine , O Saviour ; yet so as that I forget not mine own condition . Whence is it that we have our continuall provision ? One and the same munificent hand doeth all . If the Israelites were fed with Manna in the desart , and with corn in Canaan , both were done by the same power and bounty . If the Disciples were fed by the loaves multiplied , and we by the grain multiplied , both are the act of one Omnipotence . What is this but a perpetuall Miracle , O God , which thou workest for our preservation ? Without thee , there is no more power in the grain to multiply then in the loaf : it is thou that givest it a body at thy pleasure , even to every seed his own body ; it is thou that givest fulness of bread and cleanness of teeth . It is no reason thy goodness should be less magnified because it is universall . One or two baskets could have held the five loaves and two fishes ; not less then twelve can hold the remainders . The Divine munificence provides not for our necessity onely , but for our abundance , yea superfluity . Envy and ignorance , whilst they make God the authour of enough , are ready to impute the surplusage to another cause ; as we commonly say of Wine , that the liquour is God's , the excess Satan's . Thy Table , O Saviour , convinces them , which had more taken away then set on : thy Blessing makes an estate not competent onely , but rich . I hear of barns full of plenty , and presses bursting out with new wine , as the rewards of those that honour thee with their substance . I hear of heads anointed with oyl , and cups running over . O God , as thou hast a free hand to give , so let us have a free heart to return thee the praise of thy Bounty . Those fragments were left behind . I do not see the people , when they had filled their bellies , cramming their pockets , or stuffing their wallets ; yet the place was desart , and some of them doubtless had far home . It becomes true Disciples to be content with the present , not too solicitous for the future . O Saviour , thou didst not bid us beg bread for to morrow , but for to day : not that we should refuse thy bounty when thou pleasest to give ; but that we should not distrust thy Providence for the need we may have . Even these fragments ( though but of barley loaves and fish-bones ) may not be left in the desart , for the compost of that earth whereon they were increased ; but by our Saviour's holy and just command are gathered up . The liberall housekeeper of the world will not allow the loss of his orts : the childrens bread may not be given to dogs : and if the crums fall to their share , it is because their smalness admits not of a collection . If those who out of obedience or due thrift have thought to gather up crums , have found them pearls , I wonder not : Surely both are alike , the good creatures of the same Maker ; and both of them may prove equally costly to us in their wilfull mis-spending . But oh , what shall we say , that not crusts and crums , not loaves and dishes and cups , but whole patrimonies are idly lavisht away ; not merely lost , ( this were more easy ) but ill spent in a wicked riot upon dice , drabs , drunkards ? Oh the fearfull account of these unthrifty Bailifs , which shall once be given in to our great Lord and Master , when he shall call us to a strict reckoning of all our talents ! He was condemned that increased not the summe concredited to him : what shall become of him that lawlesly impairs it ? Who gathered up these fragments but the twelve Apostles , every one his basket-full ? They were the servitours that set on this banquet at the command of Christ , they waited on the Tables , they took away . It was our Saviour's just care that those offalls should not perish : but he well knew that a greater loss depended upon those scraps ; a loss of glory to the omnipotent Worker of that Miracle . The feeding of the multitude was but the one half of the work , the other half was in the remnant . Of all other it most concerns the successours of the Apostles to take care that the marvellous works of their God and Saviour may be improved to the best ; they may not suffer a crust or crum to be lost that may yield any glory to that Almighty Agent . Here was not any morsel or bone that was not worthy to be a relique , every the least parcel whereof was no other then miraculous . All the ancient monuments of God's supernatural power and mercy were in the keeping of Aaron and his sons . There is no Servant in the Family but should be thriftily carefull for his Master's profit ; but most of all the Steward , who is particularly charged with this oversight . Wo be to us if we care onely to gather up our own scraps , with neglect of the precious morsels of our Maker and Redeemer . XXIII . The Walk upon the Waters . ALL Elements are alike to their Maker . He that had well approved his power on the Land , will now shew it in the Air and the Waters ; he that had preserved the multitude from the peril of hunger in the Desart , will now preserve his Disciples from the peril of the tempest in the Sea. Where do we ever else find any compulsion offered by Christ to his Disciples ? He was like the good Centurion ; he said to one , Go , and he goeth . When he did but call them from their nets they came ; and when he sent them by pairs into the Cities and Country of Judaea to preach the Gospel , they went. There was never errand whereon they went unwillingly : onely now he constrained them to depart . We may easily conceive how loth they were to leave him ; whether out of love , or of common civility . Peter's tongue did but ( when it was ) speak the heart of the rest ; Master , thou knowest that I love thee . Who could chuse but be in love with such a Master ? And who can willingly part from what he loves ? But had the respects been onely common and ordinary , how unfit might it seem to leave a Master now towards night , in a wild place , amongst strangers , unprovided of the means of his passage ? Where otherwise therefore he needed but to bid , now he constrains . O Saviour , it was ever thy manner to call all men unto thee ; Come to me , all that labour and are heavy laden . When didst thou ever drive any one from thee ? Neither had it been so now , but to draw them closer unto thee , whom thou seemedst for the time to abdicate . In the mean while , I know not whether more to excuse their unwillingness , or to applaud their obedience . As it shall be fully above , so it was proportionally here below ; In thy presence ( O Saviour ) is the fulness of joy . Once , when thou askedst these thy Domesticks whether they also would depart , it was answered thee by one tongue for all , Master , whither should we go from thee ? thou hast the words of eternal life . What a death was it then to them to be compelled to leave thee ? Sometimes it pleaseth the Divine goodness to lay upon his servants such commands as savour of harshness and discomfort ; which yet both in his intention and in the event are no other then gracious and soveraign . The more difficulty was in the charge , the more praise was in the obedience . I do not hear them stand upon the terms of capitulation with their Master , nor pleading importunately for their stay ; but instantly upon the command they yield and go . We are never perfect Disciples , till we can depart from our reason , from our will ; yea , O Saviour , when thou biddest us , from thy self . Neither will the multitude be gone without a dismission . They had followed him whilst they were hungry , they will not leave him now they are fed . Fain would they put that honour upon him , which to avoid he is fain to avoid them : gladly would they pay a Kingdom to him as their shot for their late banquet ; he shuns both it and them . O Saviour , when the hour of thy Passion was now come , thou couldst offer thy self readily to thine apprehenders ; and now when the glory of the world presses upon thee , thou runnest away from a crown . Was it to teach us that there is less danger in suffering then in outward prosperity ? What do we dote upon that worldly honour , which thou heldst worthy of avoidance and contempt ? Besides this reservedness , it was devotion that drew Jesus aside . He went alone up to the mountain to pray . Lo , thou , to whom the greatest throng was a solitude in respect of the fruition of thy Father , thou who wert uncapable of distraction from him with whom thou wert one , wouldst yet so much act man as to retire for the opportunity of prayer : to teach us , who are nothing but wild thoughts and giddy distractedness , to go aside when we would speak with God. How happy is it for us that thou prayedst ? O Saviour , thou prayedst for us , who have not grace enough to pray for our selves , nor worth enough to be accepted when we do pray . Thy prayers , which were most perfect and impetrative , are they by which our weak and unworthy prayers receive both life and favour . And now how assiduous should we be in our supplications , who are empty of grace , full of wants ; when thou , who wert a God of all power , praiedst for that which thou couldst command ? Therefore do we pray , because thou praiedst : therefore do we expect to be graciously answered in our prayers , because thou didst pray for us here on earth , and now intercedest for us in Heaven . The evening was come ; the Disciples look'd long for their Master , and loth they were to have stirred without him : but his command is more then the strongest wind to fill their sails , and they are now gone . Their expectation made not the evening seem so long as our Saviour's devotion made it seem short to him . He is on the mount , they on the sea : yet whilst he was in the mount praying , and lifting up his eyes to his Father , he fails not to cast them about upon his Disciples tossed on the waves . Those all-seeing eyes admit of no limits . At once he sees the highest Heavens , and the midst of the Sea ; the glory of his Father , and the misery of his Disciples . Whatever prospects present themselves to his view , the distress of his Followers is ever most noted . How much more dost thou now , O Saviour , from the height of thy glorious advancement behold us thy wretched servants tossed on the unquiet sea of this World , and beaten with the troublesome and threatning billows of Affliction ? Thou foresawest their toil and danger ere thou dismissedst them , and purposedly sendest them away that they might be tossed . Thou that couldst prevent our sufferings by thy power , wilt permit them in thy wisedom , that thou mayest glorifie thy mercy in our deliverance , and confirm our Faith by the issue of our distresses . How do all things now seem to conspire to the vexing of the poor Disciples ? The night was sullen and dark , their Master was absent , the sea was boistrous , the winds were high and contrary . Had their Master been with them , howsoever the elements had raged , they had been secure . Had their Master been away , yet if the sea had been quiet or the winds fair , the passage might have been endured . Now both season , and sea , and wind , and their Master's desertion had agreed to render them perfectly miserable . Sometimes the Providence of God hath thought good so to order it , that to his best servants there appeareth no glimpse of comfort ; but so absolute vexation , as if Heaven and earth had plotted their full affliction . Yea , O Saviour , what a dead night , what a fearfull tempest , what an astonishing dereliction was that , wherein thou thy self criedst out in the bitterness of thine anguished Soul , My God , my God , why hast thou forsaken me ? Yet in all these extremities of misery , our gracious God intends nothing but his greater glory and ours ; the triumph of our Faith , the crown of our Victory . All that lonesome and tempestuous night must the Disciples wear out in danger and horrour , as given over to the winds and waves ; but in the fourth watch of the night , when they were wearied out with toils and fears , comes deliverance . At their entrance into the ship , at the arising of the tempest , at the shutting in of the evening , there was no news of Christ : but when they have been all the night long beaten , not so much with storms and waves as with their own thoughts , now in the fourth watch ( which was near to the morning ) Jesus came unto them , and purposely not till then ; that he might exercise their patience ; that he might inure them to wait upon Divine Providence in cases of extremity ; that their Devotions might be more whetted by delay ; that they might give gladder welcome to their deliverance . O God , thus thou thinkest fit to doe still . We are by turns in our sea , the winds bluster , the billows swell , the night and thy absence heighten our discomfort : thy time and ours is set ; as yet it is but midnight with us ; can we but hold out patiently till the fourth watch , thou wilt surely come and rescue us . Oh let us not faint under our sorrows , but wear out our three watches of tribulation with undaunted patience and holy resolution . O Saviour , our extremities are the seasons of thine aid . Thou camest at last ; but yet so , as that there was more dread then joy in thy presence . Thy coming was both miraculous and frightfull . Thou God of Elements passedst through the air , walkedst upon the waters . Whether thou meantest to terminate this Miracle in thy Body , or in the waves which thou trodest upon , whether so lightning the one , that it should make no impression in the liquid waters , or whether so consolidating the other , that the pavemented waves yielded a firm causey to thy sacred feet to walk on , I neither determine nor inquire ; thy silence ruleth mine : thy power was in either miraculous ; neither know I in whether to adore it more . But withall give me leave to wonder more at thy passage then at thy coming . Wherefore camest thou but to comfort them ? and wherefore then wouldst thou pass by them , as if thou hadst intended nothing but their dismay ? Thine absence could not be so grievous as thy preterition : that might seem justly occasioned , this could not but seem willingly neglective . Our last conflicts have wont ever to be the forest : as when after some dripping rain it pours down most vehemently , we think the weather is changing to serenity . O Saviour , we may not always measure thy meaning by thy semblance : sometimes what thou most intendest , thou shewest least . In our Afflictions thou turnest thy back upon us , and hidest thy face from us , when thou most mindest our distresses . So Jonathan shot the arrows beyond David , when he meant them to him . So Joseph calls for Benjamin into bonds , when his heart was bound to him in the strongest affection . So the tender mother makes as if she would give away her crying child , whom she hugs so much closer in her bosome . If thou pass by us whilst we are struggling with the tempest , we know it is not for want of mercy . Thou canst not neglect us ; O let not us distrust thee . What Object should have been so pleasing to the eyes of the Disciples as their Master ; and so much the more as he shewed his Divine power in this miraculous walk ? But lo , contrarily , they are troubled ; not with his presence , but with this form of presence . The supernatural works of God , when we look upon them with our own eyes , are subject to a dangerous misprision . The very Sun-beams to whom we are beholden for our sight , if we eye them directly , blind us . Miserable men ! we are ready to suspect Truths , to run away from our safety , to be afraid of our comforts , to mis-know our best friends . And why are they thus troubled ? They had thought they had seen a Spirit . That there have been such apparitions of Spirits , both good and evil , hath ever been a Truth undoubtedly received of Pagans , Jews , Christians ; although in the blind times of Superstition there was much collusion mixed with some verities : Crafty men and lying spirits agreed to abuse the credulous world . But even where there was not Truth , yet there was Horrour . The very Good Angels were not seen without much fear ; their sight was construed to bode Death : how much more the Evil , which in their very nature are harmfull and pernicious ? We see not a Snake or a Toad without some recoiling of bloud and sensible reluctation , although those creatures run away from us : how much more must our hairs stand upright and our senses boggle at the sight of a Spirit , whose both nature and will is contrary to ours , and professedly bent to our hurt ? But say it had been what they mistook it for , a Spirit ; why should they fear ? Had they well considered , they had soon found that evil spirits are never the less present , when they are not seen ; and never the less harmfull or malicious , when they are present unseen . Visibility adds nothing to their spite or mischief . And could their eyes have been opened , they had , with Elisha's servant , seen more with them then against them ; a sure , though invisible , guard of more powerfull Spirits , and themselves under the protection of the God of Spirits : so as they might have bidden a bold defiance to all the powers of darkness . But , partly their Faith was yet but in the bud ; and partly the presentation of this dreadfull Object was sudden , and without the respite of a recollection and settlement of their thoughts . Oh the weakness of our frail Nature , who , in the want of Faith , are affrighted with the visible appearance of those adversaries whom we profess daily to resist and vanquish , and with whom we know the Decree of God hath matched us in an everlasting conflict ! Are not these they that ejected Devils by their command ? Are not these of them that could say , Master , the evil spirits are subdued to us ? Yet now when they see but an imagined Spirit , they fear . What power there is in the eye to betray the heart ! Whilst Goliah was mingled with the rest of the Philistin hoast , Israel camped boldly against them ; but when that Giant stalks out single between the two armies , and fills and amazes their eyes with his hideous stature , now they run away for fear . Behold , we are committed with Legions of Evil spirits , and complain not : Let but one of them give us some visible token of his presence , we shreek and tremble , and are not our selves . Neither is our weakness more conspicuous then thy mercy , O God , in restraining these spiritual enemies from these dreadfull and ghastly representations of themselves to our eyes . Might those infernal Spirits have liberty to appear how and when and to whom they would , certainly not many would be left in their wits , or in their lives . It is thy power and goodness to frail mankind that they are kept in their chains , and reserved in the darkness of their own spiritual being , that we may both oppugn and subdue them unseen . But oh the deplorable condition of reprobate souls ! If but the imagined sight of one of these spirits of darkness can so daunt the heart of those which are free from their power , what a terrour shall it be to live perpetually in the sight , yea under the torture , of thousands , of legions , of millions of Devils ? Oh the madness of wilfull sinners , that will needs run themselves headily into so dreadfull a damnation ! It was high time for our Saviour to speak : What with the Tempest , what with the Apparition , the Disciples were almost lost with fear . How seasonable are his gracious redresses ? Till they were thus affrighted , he would not speak ; when they were thus affrighted , he would not hold his peace . If his presence were fearfull , yet his word was comfortable ; Be of good chear , it is I : yea it is his word onely which must make his presence both known and comfortable . He was present before ; they mistook him , and feared : there needs no other erection of their drooping hearts but , It is I. It is cordial enough to us in the worst of our afflictions , to be assured of Christ's presence with us . Say but , It is I , O Saviour , and let evils doe their worst ; thou needest not say any more . Thy voice was evidence enough ; so well were the Disciples acquainted with the tongue of thee their Master , that , It is I , was as much as an hundred names . Thou art the good Shepherd ; we are not of thy Flock , if we know thee not by thy voice from a thousand . Even this one is a great word , yea an ample style , It is I. The same tongue that said to Moses , I am hath sent thee , saith now to the Disciples , It is I ; I your Lord and Master , I the Commander of winds and waters , I the soveraign Lord of Heaven and earth , I the God of Spirits . Let Heaven be but as one scroll , and let it be written all over with titles , they cannot express more then , It is I. Oh sweet and seasonable word of a gracious Saviour , able to calm all tempests , able to revive all hearts ! Say but so to my Soul , and , in spight of Hell , I am safe . No sooner hath Jesus said , I , then Peter answers , Master . He can instantly name him that did not name himself . Every little hint is enough to Faith. The Church sees her Beloved as well through the Lattice , as through the open Window . Which of all the Followers of Christ gave so pregnant testimonies upon all occasions of his Faith , of his Love to his Master , as Peter ? The rest were silent , whilst he both owned his Master , and craved access to him in that liquid way . Yet what a sensible mixture is here of Faith and Distrust ? It is Faith that said , Master ; it was Distrust ( as some have construed it ) that said , If it be thou . It was Faith that said , Bid me come to thee ; ( implying that his word could as well enable as command ; ) it was Faith that durst step down upon that watery pavement : it was Distrust that upon the sight of a mighty wind feared . It was Faith , that he walked ; it was Distrust , that he sunk ; it was Faith that said , Lord , save me . Oh the imperfect composition of the best Saint upon earth ; as far from pure Faith , as from meer Infidelity ! If there be pure earth in the center , all upward is mixed with the other elements : contrarily , pure Grace is above in the glorified Spirits ; all below is mixed with infirmity , with corruption . Our best is but as the Air ; which never was , never can be at once fully enlightned : neither is there in the same Region one constant state of light . It shall once be noon with us , when we shall have nothing but bright beams of Glory ; now it is but the dawning , wherein it is hard to say whether there be more light then darkness . We are now fair as the Moon , which hath some spots in her greatest beauty ; we shall be pure as the Sun , whose face is all bright and glorious . Ever since the time that Adam set his tooth in the Apple , till our mouth be full of mould , it never was , it never can be other with us . Far be it from us to settle willingly upon the dregs of our Infidelity ; far be it from us to be disheartned with the sense of our defects and imperfections : We believe ; Lord , help our unbelief . Whilst I find some disputing the lawfulness of Peter's suit ; others quarrelling his , If it be thou : let me be taken up with the wonder at the Faith , the fervour , the Heroicall valour of this prime Apostle , that durst say , Bid me come to thee upon the waters . He might have suspected that the Voice of his Master might have been as easily imitated by that imagined Spirit as his Person ; he might have feared the blustering tempest , the threatning billows , the yielding nature of that devouring element : but , as despising all these thoughts of misdoubt , such is his desire to be near his Master , that he says , Bid me come to thee upon the waters . He says not , Come thou to me : this had been Christ's act , and not his . Neither doth he say , Let me come to thee : this had been his act , and not Christ's . Neither doth he say , Pray that I may come to thee , as if this act had been out of the power of either . But , Bid me come to thee . I know thou canst command both the waves and me : me to be so light that I shall not bruise the moist surface of the waves ; the waves to be so solid that they shall not yield to my weight . All things obey thee : Bid me come to thee upon the waters . It was a bold spirit that could wish it , more bold that could act it . No sooner hath our Saviour said , Come , then he sets his foot upon the unquiet Sea ; not fearing either the softness or the roughness of that uncouth passage . We are wont to wonder at the courage of that daring man who first committed himself to the Sea in a frail Bark , though he had the strength of an oaken planck to secure him : how valiant must we needs grant him to be , that durst set his foot upon the bare sea and shift his paces ? Well did Peter know that he who bade him could uphold him ; and therefore he both sues to be bidden , and ventures to be upholden . True Faith tasks it self with difficulties ; neither can it be dismaied with the conceits of ordinary impossibilities . It is not the scattering of straws , or casting of mole-hills , whereby the virtue of it is described , but removing of mountains . Like some courageous Leader , it desires the honour of a danger , and sues for the first onset : whereas the worldly heart freezes in a lazy or cowardly fear , and onely casts for safety and ease . Peter sues , Jesus bids . Rather will he work Miracles , then disappoint the suit of a faithfull man. How easily might our Saviour have turned over this strange request of his bold Disciple , and have said , What my Omnipotence can doe is no rule for thy Weakness : It is no less then presumption in a meer man , to hope to imitate the miraculous works of God and man. Stay thou in the ship , and wonder ; contenting thy self in this , that thou hast a Master to whom the land and water is alike . Yet I hear not a Check , but a Call ; Come . The suit of Ambition is suddenly quashed in the Mother of the Zebedees . The suits of Revenge prove no better in the mouth of the two fiery Disciples . But a suit of Faith , though high and seemingly unfit for us , he hath no power to deny . How much less , O Saviour , wilt thou stick at those things which lie in the very road of our Christianity ? Never man said , Bid me to come to thee in the way of thy commandments , whom thou didst not both bid and inable to come . True Faith rests not in great and good desires , but acts and executes accordingly . Peter doth not wish to go , and yet stand still : but his foot answers his tongue , and instantly chops down upon the waters . To sit still and wish , is for sluggish and cowardly spirits . Formal volitions , yea velleities of good , whilst we will not so much as step out of the ship of our Nature to walk unto Christ , are but the faint motions of vain Hypocrisie . It will be long enough ere the gale of good wishes can carry us to our Heaven . Ease slayeth the foolish . O Saviour , we have thy command to come to thee out of the ship of our natural corruption : Let no Sea affray us , let no Tempest of Temptation withhold us . No way can be but safe , when thou art the End. Lo , Peter is walking upon the waves : two hands uphold him ; the hand of Christ's Power , the hand of his own Faith ; neither of them would doe it alone . The hand of Christ's Power laid hold on him ; the hand of his Faith laid hold on the power of Christ commanding . Had not Christ's hand been powerfull , that Faith had been in vain : Had not that Faith of his strongly fixed upon Christ , that Power had not been effectual to his preservation . Whilst we are here in the world , we walk upon the waters ; still the same hands bear us up . If he let goe his hold of us , we drown ; if we let goe our hold of him , we sink and shreek as Peter did here , who , when he saw the wind boistrous , was afraid , and , beginning to sink , cried , saying , Lord , save me . When he wisht to be bidden to walk unto Christ , he thought of the waters ; Bid me to come to thee on the waters : he thought not on the winds which raged on those waters ; or if he thought of a stiff gale , yet that tempestuous and sudden gust was out of his account and expectation . Those evils that we are prepared for , have not such power over us as those that surprise us . A good water-man sees a dangerous billow coming towards him , and cuts it , and mounts over it with ease ; the unheedy is overwhelmed . O Saviour , let my haste to thee be zealous , but not improvident ; ere I set my foot out of the ship , let me foresee the Tempest : when I have cast the worst , I cannot either miscarry or complain . So soon as he began to fear , he began to sink : whilst he believed , the Sea was brass ; when once he began to distrust , those waves were water . He cannot sink , whilst he trusts the power of his Master ; he cannot but sink when he misdoubts it . Our Faith gives us , as courage and boldness , so success too : our Infidelity lays us open to all dangers , to all mischiefs . It was Peter's improvidence not to foresee ; it was his weakness to fear ; it was the effect of his fear to sink : it was his Faith that recollects it self , and breaks through his Infidelity , and in sinking could say , Lord , save me . His foot could not be so swift in sinking , as his heart in imploring : he knew who could uphold him from sinking , and being sunk deliver him ; and therefore he says , Lord , save me . It is a notable both sign and effect of true Faith , in sudden extremities to ejaculate holy desires ; and with the wings of our first thoughts to fly up instantly to the throne of Grace for present succour . Upon deliberation it is possible for a man that hath been careless and profane , by good means to be drawn to holy dispositions : but on the sudden a man will appear as he is ; what-ever is most rife in the heart will come forth at the mouth . It is good to observe how our surprisals find us : the rest is but forced ; this is natural . Out of the abundance of the heart the mouth speaketh . O Saviour , no evil can be swifter then my thought : my thought shall be upon thee , ere I can be seized upon by the speediest mischief : at least , if I over-run not evils , I shall overtake them . It was Christ his Lord whom Peter had offended in distrusting ; it is Christ his Lord to whom he sues for deliverance . His weakness doth not discourage him from his refuge . O God , when we have displeased thee , when we have sunk in thy displeasure , whither should we fly for aid but to thee whom we have provoked ? Against thee onely is our sin ; in thee onely is our help . In vain shall all the powers of Heaven and Earth conspire to relieve us , if thou withhold from our succour . As we offend thy Justice daily by our sins , so let us continually rely upon thy Mercy by the strength of our Faith. Lord , save us . The mercy of Christ is at once sought and found ; Immediately Jesus stretched forth his hand , and caught him . He doth not say , Hadst thou trusted me , I would have safely preserved thee ; but since thou wilt needs wrong my power and care with a cowardly diffidence , sink and drown : but rather , as pitying the infirmity of his fearfull Disciple , he puts out the hand for his relief . That hand hath been stretch'd forth for the aid of many a one that hath never ask'd it ; never any ask'd it , to whose succour it hath not been stretched . With what speed , with what confidence should we fly to that sovereign bounty , from which never any suitour was sent away empty ? Jesus gave Peter his hand ; but withall he gave him a check : O thou of little faith , why doubtedst thou ? As Peter's Faith was not pure , but mixed with some distrust ; so our Saviour's help was not clear and absolute , but mixed with some reproof . A reproof , wherein there was both a censure and an expostulation ; a censure of his Faith , an expostulation for his Doubt : both of them sore and heavy . By how much more excellent and usefull a grace Faith is , by so much more shamefull is the defect of it ; and by how much more reason here was of confidence , by so much more blame-worthy was the Doubt . Now Peter had a double reason of his confidence ; the command of Christ , the power of Christ : the one in bidding him to come ; the other in sustaining him whilst he came . To misdoubt him whose will he knew , whose power he felt , was well worth a reprehension . When I saw Peter stepping forth upon the waters , I could not but wonder at his great Faith ; yet behold , ere he can have measured many paces , the Judge of hearts taxes him for little Faith. Our mountains are but moats to God. Would my heart have served me to dare the doing of this that Peter did ? Durst I have set my foot where he did ? O Saviour , if thou foundest cause to censure the weakness and poverty of his Faith , what mayest thou well say to mine ? They mistake that think thou wilt take up with any thing . Thou lookest for firmitude and vigour in those Graces which thou wilt allow in thy best Disciples , no less then truth . The first steps were confident , there was fear in the next . Oh the sudden alteration of our affections , of our dispositions ! One pace varies our spiritual condition . What hold is there of so fickle creatures , if we be left never so little to our selves ? As this lower world wherein we are is the region of mutability ; so are we ( the living pieces of it ) subject to a perpetual change . It is for the blessed Saints and Angels above to be fixed in good : Whilst we are here , there can be no constancy expected from us , but in variableness . As well as our Saviour loves Peter , yet he chides him . It is the fruit of his favour and mercy that we escape judgment , not that we escape reproof . Had not Peter found grace with his Master , he had been suffered to sink in silence ; now he is saved with a check . There may be more love in frowns then in smiles : Whom he loves he chastises . What is chiding but a verbal castigation ? and what is chastisement but a real chiding ? Correct me , O Lord , yet in thy judgment , not in thy fury . O let the righteous God smite me ( when I offend ) with his gracious reproofs ; these shall be a precious oyl that shall not break my head . XXIV . The Bloudy issue healed . THE time was , O Saviour , when a worthy woman offered to touch thee , and was forbidden : now a meaner touches thee with approbation and ●ncouragement . Yet as there was much difference in that body of thine which was the Object of that touch , ( being now mortal and passible , then impassible and immortal , ) so there was in the Agents ; this a stranger , that a familiar ; this obscure , that famous . The same actions vary with time and other circumstances ; and accordingly receive their dislike or allowance . Doubtless thou hadst herein no small respect to the faith of Jairus , unto whose house thou wert going . That good man had but one onely Daughter , which lay sick in the beginning of his suit , ere the end , lay dead . Whilst she lived , his hope lived ; her death disheartned it . It was a great work that thou meantest to doe for him ; it was a great word that thou saidst to him , Fear not ; believe , and she shall be made whole . To make this good , by the touch of the verge of thy garment thou revivedst one from the verge of death . How must Jairus needs now think , He who by the virtue of his garment can pull this woman out of the paws of death which hath been twelve years dying , can as well by the power of his word pull my daughter ( who hath been twelve years living ) out of the jaws of death which hath newly seized on her ? It was fit the good Ruler should be raised up with this handsell of thy Divine power , whom he came to solicit . That thou mightest lose no time , thou curedst in thy passage . The Sun stands not still to give his influences , but diffuses them in his ordinary motion . How shall we imitate thee , if we suffer our hands to be out of ure with good ? Our life goes away with our time : we lose that which we improve not . The Patient laboured of an Issue of bloud ; a Disease that had not more pain then shame , nor more natural infirmity then Legal impurity . Time added to her grief ; twelve long years had she languished under this wofull complaint . Besides the tediousness , diseases must needs get head by continuance ; and so much more both weaken Nature and strengthen themselves , by how much longer they afflict us . So it is in the Soul , so in the State ; Vices , which are the Sicknesses of both , when they grow inveterate , have a strong plea for their abode and uncontrolableness . Yet more , to mend the matter , Poverty ( which is another disease ) was superadded to her sickness : She had spent all she had upon Physicians . Whilst she had wherewith to make much of her self , and to procure good tendance , choice diet , and all the succours of a distressed languishment , she could not but find some mitigation of her sorrow : but now want began to pinch her no less then her distemper , and help'd to make her perfectly miserable . Yet could she have parted from her substance with ease , her complaint had been the less . Could the Physicians have given her , if not health , yet relaxation and painlesness , her means had not been mis-bestowed : but now , she suffered many things from them ; many an unpleasing potion , many tormenting incisions and divulsions did she endure from their hands : the Remedy was equal in trouble to the Disease . Yet had the cost and pain been never so great , could she have hereby purchased health , the match had been happy ; all the world were no price for this commodity : but alas ! her estate was the worse , her body not the better ; her money was wasted , not her disease . Art could give her neither cure nor hope . It were injurious to blame that noble Science , for that it always speeds not . Notwithstanding all those sovereign remedies , men must ( in their times ) sicken and die . Even the miraculous Gifts of healing could not preserve the owners from disease and dissolution . It were pity but that this woman should have been thus sick ; the nature , the durableness , cost , pain , incurableness of her disease both sent her to seek Christ , and moved Christ to her cure . Our extremities drive us to our Saviour ; his love draws him to be most present and helpfull to our extremities . When we are forsaken of all succours and hopes , we are fittest for his redress . Never are we nearer to help , then when we despair of help . There is no fear , no danger , but in our own insensibleness . This woman was a stranger to Christ ; it seems she had never seen him . The report of his Miracles had lifted her up to such a confidence of his power and mercy , as that she said in her self , If I may but touch the hem of his garment , I shall be whole . The shame of her Disease stopt her mouth from any verbal suit . Had she been acknown of her infirmity , she had been shunned and abhorred , and disdainfully put back of all the beholders , ( as doubtless where she was known , the Law forced her to live apart . ) Now she conceals both her grief , and her desire , and her Faith ; and onely speaks ( where she may be bold ) within her self : If I may but touch the hem of his garment , I shall be whole . I seek not mysteries in the virtue of the hem rather then of the garment . Indeed , it was God's command to Israel , that they should be marked , not onely in their skin , but in their cloaths too : those fringes and ribbands upon the borders of their garments were for holy memorials of their duty , and God's Law. But that hence she supposed to find more virtue and sanctity in the touch of the hem then of the coat , I neither dispute nor believe . It was the site , not the signification , that she intimated ; not as of the best part , but the utmost . In all likelihood , if there could have been virtue in the garment , the nearer to the body , the more . Here was then the praise of this woman's Faith , that she promiseth her self cure by the touch of the utmost hem . Whosoever would look to receive any benefit from Christ , must come in Faith : It is that onely which makes us capable of any favour . Satan , the common ape of the Almighty , imitates him also in this point : All his charms and spells are ineffectual without the Faith of the user , of the receiver . Yea the endeavour and issue of all , both humane and spiritual , things depends upon our Faith. Who would commit a plant or a seed to the earth , if he did not believe to have it nursed in that kindly bosome ? What Merchant would put himself upon the guard of an inch-board in a furious Sea , if he did not trust to the faithfull custody of that planck ? Who would trade , or travell , or war , or marry , if he did not therein surely trust he should speed well ? What benefit can we look to carry from a Divine exhortation , if we do not believe it will edify us ? from a Sacramental banquet , ( the food of Angels ) if we do not believe it will nourish our Souls ? from our best Devotions , if we do not perswade our selves they will fetch down blessings ? Oh our vain and heartless services , if we do not say , May I drink but one drop of that heavenly Nectar , may I tast but one crum of that Bread of life , may I hear but one word from the mouth of Christ , may I send up but one hearty sigh or ejaculation of an holy desire to my God , I shall be whole ! According to her resolution is her practice . She touched , but she came behind to touch ; whether for humility , or her secrecy rather , as desiring to steal a cure unseen , unnoted . She was a Jewess , and therefore well knew that her touch was ( in this case ) no better then a pollution ; as hers , perhaps , but not of him . For on the one side , Necessity is under no positive law ; on the other , the Son of God was not capable of impurity . Those may be defiled with a touch that cannot heal with a touch : he that was above Law is not comprised in the Law. Be we never so unclean , he may heal us ; we cannot infect him . O Saviour , my Soul is sick and foul enough with the Spirituall impurities of sin : let me by the hand of Faith lay hold but upon the hem of thy garment , ( thy Righteousness is thy garment ) it shall be both clean and whole . Who would not think but a man might lade up a dish of water out of the Sea unmissed ? Yet that water ( though much ) is finite ; those drops are within number : that Art which hath reckoned how many corns of sand would make up a World , could more easily compute how many drops of water would make up an Ocean . Whereas the mercies of God are absolutely infinite , and beyond all possibility of proportion : And yet this bashfull soul cannot steal one drop of mercy from this endless , boundless , bottomless Sea of Divine bounty , but it is felt and questioned . And Jesus said , Who touched me ? Who can now say that he is a poor man that reckons his store , when that God , who is rich in mercy , doth so ? He knows all his own Blessings , and keeps just tallies of our receits ; delivered so much Honour to this man , to that so much Wealth ; so much Knowledge to one , to another so much Strength . How carefully frugal should we be in the notice , account , usage of God's several favours , since his bounty sets all his gifts upon the file ? Even the worst servant in the Gospel confest his Talents , though he imployed them not . We are worse then the worst , if either we misknow , or dissemble , or forget them . Who now can forbear the Disciples reply ? Who touched thee , O Lord ? the multitude . Dost thou ask of one ; when thou art pressed by many ? In the midst of a throng , dost thou ask , Who touched me ? Yea but yet some one touched me : All thronged me ; but one touched me . How riddle-like soever it may seem to sound , they that thronged me touched me not ; she onely touched me that thronged me not , yea that touched me not . Even so , O Saviour , others touched thy body with theirs ; she touched thy hem with her hand , thy Divine power with her Soul. Those two parts whereof we consist ( the bodily , the spiritual ) do in a sort partake of each other . The Soul is the Man , and hath those parts , senses , actions which are challenged as proper to the Body . This spiritual part hath both an hand , and a touch ; it is by the hand of Faith that the Soul toucheth : yea this alone both is , and acts all the spiritual senses of that immaterial and Divine part ; this sees , hears , tasteth , toucheth God ; and without this the Soul doeth none of these . All the multitude then pressed Christ : he took not that for a touch , since Faith was away ; onely she touched him that believed to receive virtue by his touch . Outward fashionableness comes into no account with God ; that is onely done which the Soul doeth . It is no hoping that virtue should go forth from Christ to us , when no hearty desires go forth from us to him . He that is a Spirit , looks to the deportment of that part which resembleth himself : as without it the body is dead , so without the actions thereof bodily Devotions are but carkasses . What reason had our Saviour to challenge this touch ? Some body touch'd me . The multitude ( in one extreme ) denied any touch at all : Peter ( in another extreme ) affirmed an over-touching of the multitude . Betwixt both , he who felt it can say , Some body touched me . Not all , as Peter ; not none , as the multitude ; but some body . How then , O Saviour , how doth it appear that some body touch'd thee ? For I perceive virtue is gone out from me . The effect proves the act ; virtue gone out evinces the touch . These two are in thee convertible : virtue cannot go out of thee but by a touch ; and no touch can be of thee without virtue going out from thee . That which is a Rule in Nature , That every Agent works by a contact , holds spiritually too : Then dost thou , O God , work upon our Souls , when thou touchest our hearts by thy Spirit ; then do we re-act upon thee , when we touch thee by the hand of our Faith and confidence in thee : and in both these virtue goes out from thee to us . Yet goes not so out , as that there is less in thee . In all bodily emanations , whose powers are but finite , it must needs follow , that the more is sent forth , the less is reserved : but as it is in the Sun , which gives us light , yet loseth none ever the more , ( the luminosity of it being no whit impaired by that perpetual emission of lightsome beams ; ) so much more is it in thee , the Father of lights . Virtue could not go out of thee without thy knowledge , without thy sending . Neither was it in a dislike , or in a grudging exprobration , that thou saidst , Virtue is gone out from me . Nothing could please thee better , then to feel virtue fetch'd out from thee by the Faith of the receiver . It is the nature and praise of good to be communicative : none of us would be other then liberal of our little , if we did not fear it would be lessened by imparting . Thou that knowest thy store so infinite , that participation doth onely glorifie and not diminish it , canst not but be more willing to give then we to receive . If we take but one drop of water from the Sea , or one corn of sand from the shore , there is so much ( though insensibly ) less : but were we capable of Worlds of virtue and benediction from that munificent hand , our inriching could no whit impoverish thee . Thou which wert wont to hold it much better to give then to receive , canst not but give gladly . Fear not , O my Soul , to lade plentifully at this Well , this Ocean of Mercy , which , the more thou takest , overflows the more . But why then , O Saviour , why didst thou thus inquire , thus expostulate ? Was it for thy own sake ; that the glory of the Miracle might thus come to light , which otherwise had been smothered in silence ? Was it for Jairus his sake ; that his depressed heart might be raised to a confidence in thee , whose mighty Power he saw proved by this Cure , whose Omniscience he saw proved by the knowledge of the Cure ? Or was it chiefly for the Woman's sake ; for the praise of her Faith , for the securing of her Conscience ? It was within her self that she said , If I may but touch : none could hear this voice of the heart , but he that made it . It was within her self that the Cure was wrought : none of the beholders knew her complaint , much less her recovery ; none noted her touch , none knew the occasion of her touch . What a pattern of powerfull Faith had we lost , if our Saviour had not called this act to triall ? As her modesty hid her disease , so it would have hid her vertue . Christ will not suffer this secrecy . Oh the marvellous , but free , dispensation of Christ ! One while he injoyns a silence to his cured Patients , and is troubled with their divulgation of his favour ; another while ( as here ) he will not lose the honour of a secret mercy , but fetches it out by his Inquisition , by his profession ; Who hath touched me ? for I perceive virtue is gone out from me . As we see in the great work of his Creation , he hath placed some Stars in the midst of Heaven , where they may be most conspicuous ; others he hath set in the Southern obscurity , obvious to but few eyes : in the Earth , he hath planted some flowers and trees in the famous gardens of the World ; others , no less beautifull , in untracked Woods or wild Desarts , where they are either not seen , or not regarded . O God , if thou have intended to glorifie thy self by thy Graces in us , thou wilt find means to fetch them forth into the notice of the World ; otherwise our very privacy shall content us , and praise thee . Yet even this great Faith wanted not some weakness . It was a poor conceit in this Woman , that she thought she might receive so sovereign a remedy from Christ without his heed , without his knowledge . Now that she might see she had trusted to a power which was not more bountifull then sensible , and whose goodness did not exceed his apprehension , but one that knew what he parted with , and willingly parted with that which he knew beneficial to so faithfull a receiver , he can say , Some body hath touched me , for I perceive virtue is gone out from me . As there was an errour in her thought , so in our Saviour's words there was a correction . His mercy will not let her run away with that secret offence . It is a great favour of God to take us in the manner , and to shame our closeness . We scour off the rust from a Weapon that we esteem , and prune the Vine we care for . O God , do thou ever find me out in my Sin ; and do not pass over my least infirmities without a feeling controlment . Neither doubt I but that herein , O Saviour , thou didst graciously forecast the securing of the Conscience of this faithfull ( though over-seen ) Patient ; which might well have afterwards raised some just scruples , for the filching of a Cure , for Unthahkfulness to the Authour of her Cure ; the continuance whereof she might have good reason to misdoubt , being surreptitiously gotten , ingratefully concealed . For prevention of all these dangers , and the full quieting of her troubled heart , how fitly , how mercifully didst thou bring forth this close business to the light , and clear it to the bottom ? It is thy great mercy to foresee our perils , and to remove them ere we can apprehend the fear of them : as some skilfull Physician , who perceiving a Fever or Phrensy coming , which the distempered Patient little misdoubts , by seasonable applications anticipates that grievous malady ; so as the sick man knows his safety ere he can suspect his danger . Well might the Woman think , He who can thus cure , and thus know his cure , can as well know my name , and descry my person , and shame and punish my ingratitude . With a pale face therefore and a trembling foot she comes , and falls down before him , and humbly acknowledges what she had done , what she had obtained . But the Woman , finding she was not hid , &c. Could she have perceived that she might have slily gone away with the Cure , she had not confessed it : So had she made God a loser of Glory , and her self an unthankfull receiver of so great a Benefit . Might we have our own wills , we should be injurious both to God and our selves . Nature lays such plots as would be sure to befool us ; and is witty in nothing but deceiving her self . The onely way to bring us home , is to find we are found , and to be convinced of the discovery of all our evasions : As some unskilfull Thief , that finds the owner's eye was upon him in his pilfering , laies down his stoln commodity with shame . Contrarily , when a man is possessed with a conceit of secrecy and cleanly escape , he is emboldened in his leudness . The Adulterer chuses the twilight , and says , No eye shall see me ; and joys in the sweetness of his stoln waters . O God , in the deepest darkness , in my most inward retiredness , when none sees me , when I see not my self , yet let me then see thine all-seeing eye upon me : and if ever mine eyes shall be shut , or held with a prevailing Temptation , check me with a speedy reproof , that , with this abashed Patient , I may come in , and confess my errour , and implore thy mercy . It is no unusual thing for kindness to look sternly for the time , that it may indear it self more when it lists to be discovered . With a severe countenance did our Saviour look about him , and ask , Who touched me ? When the woman comes in trembling , and confessing both her act and success , he clears up his brows , and speaks comfortably to her ; Daughter , be of good chear , thy faith hath made thee whole ; go in peace . O sweet and seasonable word , fit for those mercifull and Divine lips ; able to secure any heart , to dispell any fears ! Still , O Saviour , thou doest thus to us : when we fall down before thee in an awfull dejectedness , thou rearest us up with a chearfull and compassionate incouragement ; when thou findest us bold and presumptuous , thou lovest to take us down ; when humbled , it is enough to have prostrated us . Like as that Lion of Bethel worries the disobedient Prophet , guards the poor Ass that stood quaking before him : Or like some mighty wind , that bears over a tall Elme or Cedar with the same breath that it raiseth a stooping Reed : Or like some good Physician , who , finding the body obstructed and surcharged with ill humours , evacuates it , and when it is sufficiently pulled down , raises it up with sovereign Cordials . And still doe thou so to my Soul ; if at any time thou perceivest me stiff and rebellious , ready to face out my sin against thee , spare me not ; let me smart , till I relent . But a broken and contrite heart thou wilt not , O Lord , O Lord , do not reject . It is onely thy Word which gives what it requires , comfort and confidence . Had any other shaken her by the shoulder , and cheared her up against those oppressive passions , it had been but waste wind . No voice but his who hath power to remit sin can secure the heart from the conscience of sin , from the pangs of Conscience . In the midst of the sorrows of my heart , thy comforts , O Lord , thy comforts onely have power to refresh my soul . Her cure was Christ's act , yet he gives the praise of it to her ; Thy faith hath made thee whole . He had said before , Virtue is gone out from me ; now he acknowledges a virtue inherent in her . It was his virtue that cured her , yet he graciously casts this work upon her Faith. Not that her Faith did it by way of merit , by way of efficiency , but by way of impetration . So much did our Saviour regard that Faith which he had wrought in her , that he will honour it with the success of her Cure. Such and the same is still the remedy of our spiritual diseases , our sins . By faith we are justified , by faith we are saved . Thou onely , O Saviour , canst heal us ; thou wilt not heal us but by our Faith : not as it issues from us , but as it appropriates thee . The sickness is ours , the remedy is ours : the sickness is our own by nature , the remedy ours by thy grace both working and accepting it . Our Faith is no less from thee then thy Cure is from our Faith. O happy dismission , Go in peace ! How unquiet had this poor Soul formerly been ? She had no outward peace with her Neighbours ; they shunned and abhorred her presence in this condition ; yea they must doe so . She had no peace in Body ; that was pained and vexed with so long and foul a disease . Much less had she peace in her Mind , which was grievously disquieted with sorrow for her sickness , with anger and discontentment at her torturing Physicians , with fear of the continuance of so bad a guest . Her Soul ( for the present ) had no peace , from the sense of her guiltiness in the carriage of this business ; from the conceived displeasure of him to whom she came for comfort and redress . At once now doth our Saviour calm all these storms ; and in one word and act restores to her peace with her Neighbours , peace in her Self ; peace in Body , in Mind , in Soul. Goe in peace . Even so , Lord , it was for thee onely , who art the Prince of Peace , to bestow thy peace where thou pleasest . Our body , mind , Soul , estate is thine , whether to afflict , or ease . It is a wonder if all of us do not ail somewhat . In vain shall we speak peace to our selves , in vain shall the world speak peace to us , except thou say to us , as thou didst to this distressed soul , Goe in peace . XXV . Jairus and his Daughter . HOW troublesome did the people's importunity seem to Jairus ? That great man came to sue unto Jesus for his dying Daughter ; the throng of the multitude intercepted him . Every man is most sensible of his own necessity . It is no straining courtesy in the challenge of our interest in Christ : there is no unmannerliness in our strife for the greatest share in his presence and benediction . That onely Child of this Ruler lay a dying when he came to solicit Christ's aid , and was dead whilst he solicited it . There was hope in her sickness ; in her extremity there was fear ; in her death despair and impossibility ( as they thought ) of help . Thy daughter is dead , trouble not the Master . When we have to doe with a mere finite power , this word were but just . He was a Prophet no less then a King that said , Whilst the child was yet alive , I fasted and wept ; for I said , Who can tell whether God will be gracious to me that the child may live ? But now he is dead , wherefore should I fast ? Can I bring him back again ? I shall goe to him , but he shall not return to me . But since thou hast to doe with an omnipotent agent , know now , O thou faithless messenger , that death can be no bar to his power . How well would it have become thee to have said , Thy daughter is dead ; but who can tell whether thy God and Saviour will not be gracious to thee that the child may revive ? Cannot he , in whose hands are the issues of death , bring her back again ? Here were more Manners then Faith ; Trouble not the Master . Infidelity is all for ease , and thinks every good work tedious . That which Nature accounts troublesome , is pleasing and delightfull to Grace . Is it any pain for an hungry man to eat ? O Saviour , it was thy meat and drink to doe thy Father's will ; and his will was that thou shouldst bear our griefs and take away our sorrows . It cannot be thy trouble which is our happiness , that we may still sue to thee . The messenger could not so whisper his ill news , but Jesus heard it . Jairus hears that he feared , and was now heartless with so sad tidings . He that resolved not to trouble the Master , meant to take so much more trouble to himself , and would now yield to a hopeless sorrow . He whose work it is to comfort the afflicted , rouzeth up the dejected heart of that pensive father ; Fear not , believe onely , and she shall be made whole . The word was not more chearfull then difficult . Fear not ? Who can be insensible of so great an evil ? Where death hath once seized , who can but doubt he will keep his hold ? No less hard was it not to grieve for the loss of an onely Child , then not to fear the continuance of the cause of that grief . In a perfect Faith there is no Fear : by how much more we fear , by so much less we believe . Well are these two then coupled , Fear not , believe onely . O Saviour , if thou didst not command us somewhat beyond Nature , it were no thank to us to obey thee . While the Child was alive , to believe that it might recover , it was no hard task ; but now that she was fully dead , to believe she should live again , was a work not easy for Jairus to apprehend , though easy for thee to effect : yet must that be believed , else there is no capacity of so great a Mercy . As Love , so Faith is stronger then death ; making those bonds no other then ( as Sampson did his withes ) like threds of tow . How much natural impossibility is there in the return of these Bodies from the dust of their Earth , into which through many degrees of corruption they are at the last mouldred ? Fear not , O my Soul ; believe onely : it must , it shall be done . The sum of Jairus his first suit was for the Health , not for the Resuscitation of his Daughter : now that she was dead , he would , if he durst , have been glad to have asked her Life . And now , behold , our Saviour bids him expect both her Life and her Health ; Thy daughter shall be made whole : alive from her death , whole from her disease . Thou didst not , O Jairus , thou daredst not ask so much as thou receivest . How glad wouldst thou have been , since this last news , to have had thy Daughter alive , though weak and sickly ? Now thou shalt receive her not living onely , but sound and vigorous . Thou dost not , O Saviour , measure thy gifts by our petitions , but by our wants and thine own mercies . This work might have been as easily done by an absent command ; the Power of Christ was there whilst himself was away : but he will go personally to the place , that he might be confessed the Authour of so great a Miracle . O Saviour , thou lovest to go to the house of mourning ; thy chief pleasure is the comfort of the afflicted . What a confusion there is in worldly sorrow ? The mother shreeks , the servants cry out , the people make lamentation , the minstrells howl and strike dolefully , so as the ear might question whether the Ditty or the Instrument were more heavy . If ever expressions of sorrow sound well , it is when Death leads the quire . Soon doth our Saviour charm this noise , and turns these unseasonable mourners ( whether formal or serious ) out of doors . Not that he dislikes Musick , whether to condole or comfort ; but that he had life in his eye , and would have them know that he held these Funeral ceremonies to be too early and long before their time . Give place , for the maid is not dead , but sleepeth . Had she been dead , she had but slept ; now she was not dead , but asleep , because he meant this nap of death should be so short , and her awakening so speedy . Death and Sleep are alike to him , who can cast whom he will into the sleep of Death , and awake when and whom he pleaseth out of that deadly sleep . Before the people and domesticks of Jairus held Jesus for a Prophet ; now they took him for a Dreamer . Not dead , but asleep ? They that came to mourn cannot now forbear to laugh . Have we piped at so many Funerals , and seen and lamented so many Corpses , and cannot we distinguish betwixt Sleep and Death ? The eyes are set , the breath is gone , the lims are stiff and cold . Who ever died , if she do but sleep ? How easily may our Reason or Sense befool us in Divine matters ? Those that are competent Judges in natural things , are ready to laugh God to scorn when he speaks beyond their compass ; and are by him justly laughed to scorn for their unbelief . Vain and faithless men ! as if that unlimited power of the Almighty could not make good his own word ; and turn either Sleep into Death , or Death into Sleep , at pleasure . Ere many minutes they shall be ashamed of their errour and incredulity . There were witnesses enough of her death , there shall not be many of her restoring . Three choice Disciples and the two Parents are onely admitted to the view and testimony of this miraculous work . The eyes of those incredulous scoffers were not worthy of this honour . Our infidelity makes us incapable of the secret favours and the highest counsels of the Almighty . What did these scorners think and say , when they saw him putting the minstrels and people out of doors ? Doubtless the maid is but asleep ; the man fears lest the noise shall awake her ; we must speak and tread softly that we disquiet her not : What will he and his Disciples doe the while ? Is it not to be feared they will startle her out of her rest ? Those that are shut out from the participation of God's counsells , think all his words and projects no better then foolishness . But art thou , O Saviour , ever the more discouraged by the derision and censure of these scornfull unbelievers ? Because fools jear thee , dost thou forbear thy work ? Surely I do not perceive that thou heedest them , save for contempt ; or carest more for their words then their silence . It is enough that thine act shall soon honour thee , and convince them . He took her by the hand , and called , saying , Maid , arise ; and her spirit came again , and she arose straightway . How could that touch , that Call be other then effectual ? He who made that hand , touched it ; and he who shall once say , Arise , ye dead , said now , Maid , arise . Death cannot but obey him who is the Lord of life . The Soul is ever equally in his hand who is the God of Spirits : it cannot but go and come at his command . When he says , Maid , arise , the now-dissolved spirit knows his office , his place , and instantly re-assumes that room which by his appointment it had left . O Saviour , if thou do but bid my Soul to arise from the death of Sin , it cannot lie still ; if thou bid my Body to arise from the grave , my Soul cannot but glance down from her Heaven , and animate it . In vain shall my sin or my grave offer to withhold me from thee . The Maid revives : not now to languish for a time upon her sick-bed , and by some faint degrees to gather an insensible strength ; but at once she arises from her death and from her couch ; at once she puts off her fever with her dissolution ; she finds her life and her feet at once ; at once she finds her feet and her stomack . He commanded to give her meat . Omnipotency doth not use to go the pace of Nature . All God's immediate works are ( like himself ) perfect . He that raised her supernaturally , could have so fed her . It was never the purpose of his Power , to put ordinary Means out of office . XXVI . The Motion of the two fiery Disciples repelled . THE time drew now on wherein Jesus must be received up . He must take death in his way . Calvary is in his passage to mount Olivet . He must be lift up to the Cross , thence to climb into his Heaven . Yet this comes not into mention ; as if all the thought of Death were swallowed up in this Victory over Death . Neither , O Saviour , is it otherwise with us , the weak members of thy mystical body : We must die , we shall be glorified . What if Death stand before us ? we look beyond him at that transcendent Glory . How should we be dismay'd with that pain which is attended with a blessed Immortality ? The strongest receit against Death is the happy estate that follows it ; next to that is the fore-expectation of it and resolution against it . He stedfastly set his face to go to Jerusalem : Jerusalem the nest of his enemies , the Amphitheater of his conflicts , the fatall place of his death . Well did he know the plots and ambushes that were there laid for him , and the bloudy issue of those designs : yet he will go , and goes resolved for the worst . It is a sure and wise way to send our thoughts before us , to grapple with those evils which we know must be incountred . The enemy is half overcome that is well prepared for . The strongest mischief may be outfaced with a seasonable fore-resolution . There can be no greater disadvantage then the suddenness of a surprisall . O God , what I have not the power to avoid , let me have the wisedom to expect . The way from Galilee to Judaea lay through the Region of Samaria , if not through the City . Christ now towards the end of his Preaching could not but be attended with a multitude of followers : It was necessary there should be purveyours and harbingers to procure lodgings and provision for so large a troup . Some of his own retinue are addressed to this service : they seek not for palaces and delicates , but for house-room and victuals . It was He whose the earth was and the fulness thereof , whos 's the Heavens are and the mansions therein ; yet He , who could have commanded Angels , sues to Samaritans : He that filled and comprehended Heaven , sendeth for shelter in a Samaritan Cottage . It was thy choice , O Saviour , to take upon thee the shape , not of a Prince , but of a Servant . How can we either neglect means , or despise homeliness , when thou the God of all the World wouldst stoop to the suit of so poor a provision ? We know well in what terms the Samaritans stood with the Jews ; so much more hostile as they did more symbolize in matter of Religion : no Nations were mutually so hatefull to each other . A Samaritan's bread was no better then Swines-flesh ; their very fire and water was not more grudged then infectious . The looking towards Jerusalem was here cause enough of repulse . No enmity is so desperate as that which arises from matter of Religion . Agreement in some points , when there are differences in the main , doth but advance hatred the more . It is not more strange to hear the Son of God sue for a lodging , then to hear him repelled . Upon so churlish a deniall , the two angry Disciples return to their Master on a fiery errand ; Lord , wilt thou that we command fire to come down from Heaven and consume them , as Elias did ? The Sons of Thunder would be lightning straight ; their zeal , whether as kinsmen or Disciples , could not brook so harsh a refusal . As they were naturally more hot then their fellows , so now they thought their Piety bade them be impatient . Yet they dare not but begin with leave , Master , wilt thou ? His will must lead theirs ; their choler cannot drive their wills before his : all their motion is from him onely . True Disciples are like those artificiall engines which goe no otherwise then they are set ; or like little Children , that speak nothing but what they are taught . O Saviour , if we have wills of our own , we are not thine . Do thou set me as thou wouldst have me goe ; do thou teach me what thou wouldst have me say or doe . A mannerly preface leads in a faulty suit ; Master , wilt thou that we command fire to come down from Heaven and consume them ? Faulty , both in presumption , and in desire of private revenge . I do not hear them say , Master , will it please thee , who art the sole Lord of the Heavens and the Elements , to command fire from Heaven upon these men ? but , Wilt thou that we command ? As if , because they had power given them over diseases and unclean spirits , therefore Heaven and Earth were in their managing . How easily might they be mistaken ? Their large commission had the just limits . Subjects that have munificent grants from their Princes can challenge nothing beyond the words of their Patent . And if the fetching down fire from Heaven were less then the dispossessing of Devils , ( since the Devil shall inable the Beast to doe thus much , ) yet how possible is it to doe the greater and stick at the less , where both depend upon a delegated power ? The Magicians of Aegypt could bring forth Frogs and Bloud ; they could not bring Lice : ordinary Corruption can doe that which they could not . It is the fashion of our bold Nature , upon an inch given , to challenge an ell ; and where we find our selves graced with some abilities , to flatter our selves with the faculty of more . I grant , Faith hath done as great things as ever Presumption undertook ; but there is great difference in the enterprises of both . The one hath a warrant , either by instinct , or express command ; the other none at all . Indeed , had these two Disciples either meant , or said , Master , if it be thy pleasure to command us to call down fire from Heaven , we know thy word shall enable us to doe what thou requirest ; if the words be ours , the power shall be thine ; this had been but holy , modest , faithfull : but if they supposed there needed nothing save a leave onely , and that ( might they be but let loose ) they could go alone , they presumed , they offended . Yet had they thus overshot themselves in some pious and charitable motion , the fault had been the less : now the act had in it both cruelty , and private revenge . Their zeal was not worthy of more praise , then their fury of censure . That fire should fall down from Heaven upon men , is a fearfull thing to think of , and that which hath not been often done . It was done in the case of Sodome , when those five unclean Cities burned with the unnatural fire of hellish Lust : it was done two severall times at the suit of Elijah : it was done ( in an height of triall ) to that great pattern of Patience . I find it no more , and tremble at these I find . But besides the dreadfulness of the judgment it self , who can but quake at the thought of the suddenness of this destruction , which sweeps away both Body and Soul in a state of unpreparation , of unrepentance ; so as this fire should but begin a worse , this Heavenly flame should but kindle that of Hell ? Thus unconceivably heavy was the revenge : but what was the offence ? We have learned not to think any indignity light that is offered to the Son of God ; but we know these spiritual affronts are capable of degrees . Had these Samaritans reviled Christ and his train , had they violently assaulted him , had they followed him with stones in their hands and blasphemies in their mouths , it had been a just provocation of so horrible a vengeance : Now the wrong was onely negative , they received him not : And that , not out of any particular quarrel or dislike of his Person , but of his Nation onely ; the men had been welcome , had not their Country distasted . All the charge that I hear our Saviour give to his Disciples in case of their rejection is , If they receive you not , shake off the dust of your feet . Yet this was amongst their own , and when they went on that sacred errand of publishing the Gospel of Peace . These were strangers from the commonwealth of Israel . This measure was not to Preachers , but to Travellers ; onely a meer inhospitality to misliked guests . Yet no less revenge will serve them then fire from Heaven . I dare say for you , ye holy sons of Zebedee , it was not your spleen , but your zeal , that was guilty of so bloudy a suggestion : your indignation could not but be stirred to see the great Prophet and Saviour of the world so unkindly repelled : yet all this will not excuse you from a rash Cruelty , from an inordinate Rage . Even the best heart may easily be miscarried with a well-meant Zeal . No affection is either more necessary , or better accepted . Love to any Object cannot be severed from hatred of the contrary : whence it is that all creatures which have the concupiscible part , have also the irascible adjoyned unto it . Anger and displeasure is not so much an enemy , as a guardian and champion of Love. Whoever therefore is rightly affected to his Saviour , cannot but find much regret at his wrongs . O gracious and divine Zeal , the kindly warmth and vital temper of Piety , whither hast thou withdrawn thy self from the cold hearts of men ? Or is this according to the just constitution of the old and decrepit age of the world , into which we are fallen ? How many are there that think there is no wisedom but in a dull indifferency ; and chuse rather to freeze then burn ? How quick and apprehensive are men in cases of their own indignities ? how insensible of their Saviour's ? But there is nothing so ill as the corruption of the best . Rectified zeal is not more commendable and usefull , then inordinate and misguided is hatefull and dangerous . Fire is a necessary and beneficial element ; but if it be once misplaced , and have caught upon the beams of our houses or stacks of our corn , nothing can be more direfull . Thus sometimes Zeal turns Murther , ( They that kill you shall think they doe God service , ) sometimes Phrensie , sometimes rude Indiscretion . Wholsome and blessed is that Zeal that is well grounded and well governed : grounded upon the word of Truth , not upon unstable fancies ; governed by Wisedom and Charity : Wisedom , to avoid rashness and excess ; Charity , to avoid just offence . No motion can want a pretence . Elias did so ; why not we ? He was an holy Prophet : the occasion , the place abludes not much : there wrong was offered to a servant , here to his Master ; there to a man , here to a God and man. If Elias then did it , why not we ? There is nothing more perillous then to draw all the actions of Holy men into examples : For as the best men have their weaknesses , so they are not privileged from letting fall unjustifiable actions . Besides that , they may have had perhaps peculiar warrants signed from Heaven , whether by instinct , or special command , which we shall expect in vain . There must be much caution used in our imitation of the best patterns , ( whether in respect of the persons , or things ; ) else we shall make our selves Apes , and our acts sinfull absurdities . It is a rare thing for our Saviour to find fault with the errours of zeal , even where have appeared sensible weaknesses . If Moses in a sacred rage and indignation brake the Tables written with God's own hand , I find him not checked . Here our meek Saviour turns back , and frowns upon his furious suitours , and takes them up roundly ; Ye know not of what spirit ye are . The faults of uncharitableness cannot be swallowed up in zeal . If there were any colour to hide the blemishes of this misdisposition , it should be this crimson die . But he that needs not our Lie , will let us know he needs not our Injury ; and hates to have a good cause supported by the violation of our Charity . We have no reason to disclaim our Passions : Even the Son of God chides sometimes , yea where he loves . It offends not that our Affections are moved , but that they are inordinate . It was a sharp word , Ye know not of what spirit ye are . Another man would not perhaps have felt it ; a Disciple doth . Tender hearts are galled with that which the carnal mind slighteth . The spirit of Elias was that which they meant to assume and imitate : they shall now know their mark was mistaken . How would they have hated to think that any other but God's Spirit had stirred them up to this passionate motion ? now they shall know it was wrought by that ill spirit whom they professed to hate . It is far from the good Spirit of God to stir up any man to private revenge or thirst of bloud . Not an Eagle , but a Dove , was the shape wherein he chose to appear . Neither wouldst thou , O God , be in the whirlwind , or in the fire , but in the soft voice . O Saviour , what do we seek for any precedent but thine , whose name we challenge ? Thou camest to thine own , thine own received thee not . Didst thou call for fire from Heaven upon them ? didst thou not rather send down water from thy compassionate eyes , and weep for them by whom thou must bleed ? Better had it been for us never to have had any spirit , then any but thine . We can be no other then wicked , if our mercies be cruelty . But is it the name of Elias ( O ye Zelots ) which ye pretend for a colour of your impotent desire ? Ye do not consider the difference betwixt his Spirit and yours . His was extraordinary and heroical , besides the instinct or secret command of God for this act of his ; far otherwise is it with you , who by a carnal distemper are moved to this furious suggestion . Those that would imitate God's Saints in singular actions must see they go upon the same grounds . Without the same Spirit and the same warrant it is either a mockery or a sin to make them our Copies . Elias is no fit pattern for Disciples , but their Master . The Son of man came not to destroy mens lives , but to save them . Then are our actions and intentions warrantable and praise-worthy , when they accord with his . O Saviour , when we look into those sacred Acts and monuments of thine , we find many a life which thou preservedst from perishing , some that had perished by thee recalled ; never any by thee destroyed . Onely one poor fig-tree ( as the reall Emblem of thy severity to the unfruitfull ) was blasted and withered by thy curse . But to man , how ever favourable and indulgent wert thou ? So repelled as thou wert , so reviled , so persecuted , laid for , sold , betrayed , apprehended , arraigned , condemned , crucified ; yet what one man didst thou strike dead for these hainous indignities ? Yea , when one of thine enemies lost but an ear in that ill quarrel , thou gavest that ear to him who came to take life from thee . I find some whom thou didst scourge and correct , as the sacrilegious money-changers ; none whom thou killedst . Not that thou either lovest not , or requirest not the duly severe execution of justice . Whose sword is it that Princes bear but thine ? Offenders must smart and bleed . This is a just sequel , but not the intention of thy coming ; thy will , not thy drift . Good Princes make wholsome Laws for the well-ordering of their people : there is no authority without due coercion . The violation of these good Laws is followed with death , whose end was preservation , life , order : and this not so much for revenge of an offence past , as for prevention of future mischief . How can we then enough love and praise thy mercy , O thou preserver of men ? How should we imitate thy saving and beneficent disposition towards mankind , as knowing , the more we can help to save , the nearer we come to thee that camest to save all ; and the more destructive we are , the more we resemble him who is Abaddon , a murtherer from the beginning ? XXVII . The Ten Lepers . THE Samaritans were tainted , not with Schism , but Heresie , but Paganism ; our Saviour yet balks them not , but makes use of the way as it lies , and bestows upon them the courtesie of some Miracles . Some kind of commerce is lawfull even with those without . Terms of intireness and leagues of inward amity are here unfit , unwarrantable , dangerous ; but civil respects , and wise uses of them for our convenience or necessity , need not , must not be forborn . Ten Lepers are here met : those that are excluded from all other society seek the company of each other . Fellowship is that we all naturally affect , though even in Leprosy . Ever Lepers will flock to their fellows : where shall we find one spiritual Leper alone ? Drunkards , Profane persons , Hereticks will be sure to consort with their matches . Why should not God's Saints delight in an holy communion ? Why is it not our chief joy to assemble in good ? Jews and Samaritans could not abide one another , yet here in Leprosy they accord ; here was one Samaritan Leper with the Jewish : community of passion hath made them friends , whom even Religion disjoyned . What virtue there is in misery , that can unite even the most estranged hearts ? I seek not mystery in the number . These Ten are met together , and all meet Christ : not casually , but upon due deliberation ; they purposely waited for this opportunity . No marvel if they thought no attendence long to be delivered from so loathsome and miserable a disease . Great Naaman could be glad to come from Syria to Judaea , in hope of leaving that hatefull guest behind him . We are all sensible enough of our bodily infirmities . Oh that we could be equally weary of the sicknesses and deformities of our better part . Surely our spiritual maladies are no less then mortal , if they be not healed ; neither can they heal alone . These men had died Lepers if they had not met with Christ . O Saviour , give us grace to seek thee , and patience to wait for thee ; and then we know thou wilt find us , and we remedy . Where do these Lepers attend for Christ but in a village : and that , not in the street of it , but in the entrance , in the passage to it ? The Cities , the Towns were not for them ; the Law of God had shut them out from all frequence , from all conversation . Care of safety and fear of infection was motive enough to make their neighbours observant of this piece of the Law. It is not the body onely that is herein respected by the God of Spirits . Those that are spiritually contagious must be still and ever avoided ; they must be separated from us , we must be separated from them : they from us , by just censures ; or ( if that be neglected ) we from them , by a voluntary declination of their familiar conversation . Besides the benefit of our safety , wickedness would soon be ashamed of it self , if it were not for the incouragement of companions . Solitariness is the fittest antidote for spiritual infection . It were happy for the wicked man , if he could be separated from himself . These Lepers that came to seek Christ , yet finding him , they stand afar off ; whether for reverence , or for security . God had enacted this distance . It was their charge , if they were occasioned to pass through the streets , to cry out , I am unclean . It was no less then their duty to proclaim their own infectiousness : there was not danger onely , but sin in their approach . How happy were it , if in those wherein there is more perill , there were more remoteness , less silence ? O God , we are all Lepers to thee , overspred with the loathsome scurf of our own corruptions : It becomes us well , in the conscience of our shame and vileness , to stand afar off . We cannot be too awfull of thee , too much ashamed of our selves . Yet these men , though they be far off in the distance of place , yet they are near in respect of the acceptance of their Prayer . The Lord is near unto all that call upon him in truth . O Saviour , whilst we are far off from thee , thou art near unto us . Never dost thou come so close to us , as when in an holy bashfulness we stand farthest off . Justly dost thou expect we should be at once bold and bashfull . How boldly should we come to the throne of Grace , in respect of the grace of that throne ? how fearfully , in respect of the awfulness of the Majesty of that throne , and that unworthiness which we bring with us into that dreadfull presence ? He that stands near may whisper ; but he that stands afar off must cry aloud : so did these Lepers . Yet not so much distance as passion strained their throats . That which can give voice to the Dumb , can much more give loudness to the Vocall . All cried together : these ten voices were united in one sound , that their conjoyned forces might expugn that Gracious ear . Had every man spoken singly for himself , this had made no noise , neither yet any shew of a fervent importunity : Now , as they were all affected with one common disease , so they all set out their throats together , and ( though Jews and Samaritans ) agree in one joynt supplication . Even where there are ten tongues , the word is but one ; that the condescent may be universal . When we would obtain common favours , we may not content our selves with private and solitary Devotions , but must joyn our spiritual forces together , and set upon God by troups . Two are better then one ; because they have a good reward for their labour . No faithfull Prayer goes away unrecompensed : but where many good hearts meet , the retribution must be needs answerable to the number of the petitioners . O holy and happy violence that is thus offered to Heaven ! How can we want Blessings , when so many cords draw them down upon our heads ? It was not the sound , but the matter , that carried it with Christ : if the sound were shrill , the matter was faithfull ; Jesu Master , have mercy upon us . No word can better become the mouth of the miserable . I see not where we can meet with fitter patterns . Surely , they were not verier Lepers then we : why do we not imitate them in their actions , who are too like them in our condition ? Whither should we seek but to our Jesus ? How should we stand aloof in regard of our own wretchedness ? how should we lift up our voice in the fervour of our supplications ? what should we rather sue for then mercy ? Jesu Master , have mercy upon us . O gracious prevention of mercy , both had and given ere it can be asked ! Jesus , when he saw them , said , Go shew your selves to the Priests . Their disease is cured ere it can be complained of ; their shewing to the Priest presupposes them whole ; whole in his grant , though not in their own apprehension . That single Leper that came to Christ before ( Matt. 8. Luk. 5. ) was first cured in his own sense ; and then was bid to goe to the Priest for approbation of the Cure. It was not so with these , who are sent to the Judges of Leprosy , with an intention they shall in the way find themselves healed . There was a different purpose in both these : In the one , that the perfection of the Cure might be convinced , and seconded with a due sacrifice ; in the other , that the Faith of the Patients might be tried in the way ; which if it had not held as strong in the prosecution of their suit as in the beginning , had ( I doubt ) failed of the effect . How easily might these Lepers think , Alas ! to what purpose is this ? Shew our selves to the Priests ? What can their eyes doe ? They can judge whether it be cured , ( which we see yet it is not ) they cannot cure it . This is not now to doe : We have been seen enough , and loathed . What can their eyes see more then our own ? We had well hoped that Jesus would have vouchsafed to call us to him , and to lay his hands upon us , and to have healed us . These thoughts had kept them Lepers still . Now shall their Faith and Obedience be proved by their submission both to this sudden command , and that Divine ordination . That former Leper was charged to shew himself to the chief Priest , these to the Priests ; either would serve : the original command runs , either to Aaron , or to one of his Sons . But why to them ? Leprosy was a bodily sickness ; what is this to spiritual persons ? Wherefore serve Physicians , if the Priests must meddle with diseases ? We never shall find those Sacred persons to pass their judgement upon Fevers , Dropsies , Palsies , or any other bodily distemper : neither should they on this , were it not that this affection of the body is joyned with a Legall uncleanness . Not as a sickness , but as an impurity must it come under their cognisance : neither this , without a farther implication . Who but the successours of the Legall Priesthood are proper to judge of the uncleannesses of the Soul ? Whether an act be sinfull , or in what degree it is such ; what grounds are sufficient for the comfortable assurance of Repentance , of forgiveness ; what courses are fittest to avoid the danger of relapses , who is so like to know , so meet to judge , as our Teachers ? Would we in these cases consult ofter with our spiritual Guides , and depend upon their faithfull advices and well-grounded absolutions , it were safer , it were happier for us . Oh the dangerous extremity of our wisedome ! Our hood-wink'd Progenitours would have no eyes but in the heads of their ghostly Fathers : We think our selves so quick-sighted , that we pity the blindness of our able Teachers ; none but our selves are fit to judge of our own Leprosie . Neither was it onely the peculiar judgement of the Priest that was here intended , but the thankfulness of the Patient : that by the sacrifice which he should bring with him , he might give God the glory of his sanation . O God , whomsoever thou curest of this spiritual Leprosie , it is reason he should present thee with the true Evangelical sacrifices , not of his praises onely , but of himself , which are reasonable and living . We are still leprous if we do not first see our selves foul , and then find our selves thankfully serviceable . The Lepers did not , would not go of themselves , but are sent by Christ : Goe and shew your selves . And why sent by him ? Was it in obedience to the Law ? was it out of respect to the Priesthood ? was it for prevention of cavills ? was it for conviction of gain-sayers ? or was it for confirmation of the Miracle ? Christ that was above the Law would not transgress it ; he knew this was his charge by Moses . How justly might he have dispensed with his own ? but he will not : though the Law doth not bind the Maker , he will voluntarily bind himself . He was within the ken of his Consummatum est ; yet would not anticipate that approaching end , but holds the Law on foot till his last pace . This was but a branch of the Ceremonial ; yet would he not slight it , but in his own person gives example of a studious observation . How carefully should we submit our selves to the Royall laws of our Creatour , to the wholsome laws of our Superiours , whilst the Son of God would not but be so punctual in a Ceremony ? Whilst I look to the Persons of those Priests , I see nothing but corruption , nothing but professed hostility to the true Messiah . All this cannot make thee , O Saviour , to remit any point of the observance due to their places . Their Function was sacred , whatever their Persons were : though they have not the grace to give thee thy due , thou wilt not fail to give them theirs . How justly dost thou expect all due regard to thine Evangelicall Priesthood , who gavest so curious respect to the Legall ? It were shame the Synagogue should be above the Church ; or that Priesthood which thou meantest speedily to abrogate , should have more honour then that which thou meantest to establish and perpetuate . Had this duty been neglected , what clamours had been raised by his emulous adversaries ? what scandalls ? though the fault had been the Patient's , not the Physician 's . But they that watched Christ so narrowly , and were apt to take so poor exceptions at his Sabbath-cures , at the unwashen hands of his Disciples , how much more would they have calumniated him if by his neglect the Law of Leprosie had been palpably transgressed ? Not onely evil must be avoided , but offence ; and that not on our parts , but on others . That offence is ours , which we might have remedied . What a noble and irrefragable testimony was this to the power , to the truth of the Messiah ? How can these Jews but either believe , or be made inexcusable in not believing ? When they shall see so many Lepers come at once to the Temple , all cured by a secret will , without word or touch , how can they chuse but say , This work is supernatural ; no limited power could doe this ? How is he not God , if his power be infinite ? Their own eyes shall be witnesses and judges of their own conviction . The Cure is done by Christ more exquisitely then by Art or Nature ; yet it is not publickly assured and acknowledged , till according to the Mosaicall Law certain subsequent rites be performed . There is no admittance into the Congregation , but by sprinkling of bloud . O Saviour , we can never be ascertained of our cleansing from that spirituall Leprosie wherewith our Souls are tainted , but by the sprinkling of thy most precious bloud : wash us with that , and we shall be whiter then snow . This act of shewing to the Priest was not more required by the Law then pre-required of those Lepers by our Saviour , for the triall of their Obedience . Had they now stood upon terms with Christ , and said , We will first see what cause there will be to shew our selves to the Priests ; they need not see our Leprie , we shall be glad they should see our Cure : do thou work that which we shall shew , and bid us shew what thou hast wrought : till then excuse us : it is our grief and shame to be seen too much ; they had been still Lepers . It hath been ever God's wont by small Precepts to prove mens dispositions . Obedience is as well tried in a trifle , as in the most important charge ; yea so much more , as the thing required is less : for oft-times those who would be carefull in main affairs , think they may neglect the smallest . What command soever we receive from God or our Superiours , we must not scan the weight of the thing , but the authority of the commander . Either difficulty or slightness are vain pretences for Disobedience . These Lepers are wiser ; they obeyed , and went. What was the issue ? As they went , they were healed . Lo , had they stood still , they had been Lepers ; now they went , they are whole . What haste the Blessing makes to overtake their Obedience ? This walk was required by the very Law , if they should have found themselves healed : what was it to prevent the time a little , and to doe that sooner upon hopes which upon sense they must doe after ? The horrour of the Disease adds to the grace of the Cure ; and that is so much more gracious as the task is easier : It shall cost them but a walk . It is the bounty of that God whom we serve , to reward our worthless endeavours with infinite requitals . He would not have any proportion betwixt our acts and his remunerations . Yet besides this recompence of Obedience , O Saviour , thou wouldst herein have respect to thine own just Glory . Had not these Lepers been cured in the way , but in the end of their walk , upon their shewing to the Priests , the Miracle had lost much light : perhaps the Priests would have challenged it to themselves , and have attributed it to their prayers ; perhaps the Lepers might have thought it was thy purpose to honour the Priests as the instruments of that marvellous Cure. Now there can be no colour of any others participation , since the Leprosie vanishes in the way . As thy Power , so thy Praise admits of no partners . And now , methinks , I see what an amazed joy there was amongst these Lepers , when they saw themselves thus suddenly cured : each tells other what a change he feels in himself ; each comforts other with the assurance of his outward clearness ; each congratulates other's happiness , and thinks , and says how joyfull this news will be to their friends and families . Their society now serves them well to applaud and heighten their new felicity . The Miracle , indifferently wrought upon all , is differently taken . All went forward ( according to the appointment ) toward the Priests , all were obedient ; one onely was thankfull . All were cured , all saw themselves cured : their sense was alike , their hearts were not alike . What could make the difference but Grace ? and who could make the difference of Grace but he that gave it ? He that wrought the Cure in all , wrought the Grace not in all , but in one . The same act , the same motives , are not equally powerfull to all : where the Oxe finds grass , the Viper poison . We all pray , all hear ; one goes away bettered , another cavils . Will makes the difference ; but who makes the difference of wills but he that made them ? He that creates the new Heart , leaves a stone in one bosome , puts flesh into another . It is not in him that willeth nor in him that runneth , but in God that hath mercy . O God , if we look not up to thee , we may come and not be healed ; we may be healed , and not be thankfull . This one man breaks away from his fellows to seek Christ . Whilst he was a Leper , he consorted with Lepers ; now that he is healed , he will be free . He saith not , I came with these men , with them I will goe ; if they will return , I will accompany them ; if not , what should I goe alone ? As I am not wiser then they , so I have no more reason to be more thankfull . There are cases wherein Singularity is not lawfull onely , but laudable . Thou shalt not follow a multitude to doe evil . I and my house will serve the Lord. It is a base and unworthy thing for a man so to subject himself to others examples , as not sometimes to resolve to be an example to others . When either evil is to be done , or good neglected , how much better is it to goe the right way alone , then to erre with company ? O noble pattern of Thankfulness ! what speed of retribution is here ? No sooner doth he see his Cure , then he hasts to acknowledge it : the Benefit shall not die , not sleep in his hand . Late professions of our obligations savour of dulness and ingratitude . What a laborious and diligent officiousness is here ? He stands not still , but puts himself to the pains of a return . What an hearty recognition of the blessing ? His voice was not more loud in his suit then in his thanks . What an humble reverence of his Benefactour ? He falls down at his feet , as acknowledging at once beneficence and unworthiness . It were happy for all Israel , if they could but learn of this Samaritan . This man is sent with the rest to the Priests . He well knew this duty a branch of the Law of Ceremonies , which he meant not to neglect : but his heart told him there was a Moral duty of professing thankfulness to his Benefactour , which called for his first attendence . First therefore he turns back , ere he will stir forward . Reason taught this Samaritan ( and us in him ) that ceremony must yield to substance , and that main points of Obedience ought to take place of all Rituall complements . It is not for nothing that note is made of the Countrey of this thankfull Leper ; He was a Samaritan : The place is known and branded with the infamy of a Paganish mis-religion . Outward disadvantage of place or parentage cannot block up the way of God's Grace and free election ; as contrarily the privileges of birth and nature avail us nothing in spirituall occasions . How sensible wert thou , O Saviour , of thine own beneficence ? Were there not ten cleansed ? but where are the nine ? The trouping of these Lepers together did not hinder thy reckoning . It is both justice and wisedom in thee to keep a strict account of thy favours . There is an wholsome and usefull art of forgetfulness in us men , both of Benefits done , and of Wrongs offered . It is not so with God. Our injuries indeed he soon puts over , making it no small part of his style , that he forgives iniquities : but for his mercies , there is no reason he should forget them ; they are worthy of more then our memory . His favours are universal over all his works ; there is no creature that tasts not of his bounty ; his Sun and Rain are for others besides his friends : but none of his good turns escapes either his knowledge or record . Why should not we ( O God ) keep a book of our receits from thee , which agreeing with thine may declare thee bounteous , and us thankfull ? Our Saviour doth not ask this by way of doubt , but of exprobration . Full well did he count the steps of those absent Lepers ; he knew where they were ; he upbraids their ingratitude , that they were not where they should have been . It was thy just quarrel , O Saviour , that whilst one Samaritan returned , nine Israelites were healed and returned not . Had they been all Samaritans , this had been faulty ; but now they were Israelites , their Ingratitude was more foul then their Leprosy . The more we are bound to God , the more shamefull is our unthankfulness . There is scarce one in ten that is carefull to give God his own : this neglect is not more general then displeasing . Christ had never missed their presence , if their absence had not been hatefull and injurious . XXVIII . The Pool of Bethesda . OTherwhere ye may look long , and see no Miracle ; but here behold two Miracles in one view : the former , of the Angel curing Diseases ; the latter , of the God of Angels , viz. Christ Jesus , preventing the Angel in his Cure. Even the first Christ wrought by the Angel ; the second immediately by himself . The first is incomparable , for , ( as Montanus truly observes ) there is no one miraculum perpetuum but this one , in the whole Book of God. Be content to spend this hour with me in the Porches of Bethesda , and consider with me the Topography , the Aitiology , the Chronography of this Miracle . These three limit our speech and your patient attention . The Chronography ( which is first in place and time ) offers us two heads : 1. a Feast of the Jews ; 2. Christ going up to the Feast . The Jews were full of Holy-days , both of God's institution and the Churche's . Of God's , both weekly , monthly , anniversary . Weekly , that one of seven , which I would to God we had learned of them to keep better . In this regard it was that Seneca said , the Jews did Septimam aetatis partem perdere , lose the seventh part of their life . Monthly , the New moons , Numb . 18. Anniversary , Easter , Pentecost , and the September-feasts . The Churche's , both the Purim by Mardochaeus ; and the Encaenia by Judas Maccabaeus , which yet Christ honoured by his solemnization , John 10. Surely God did this for the chearfulness of his people in his service : hence the Church hath laudably imitated this example . To have no Feasts , is sullen : to have too many , is Paganish and Superstitious . Neither would God have cast the Christian Easter upon the just time of the Jewish Pasch , and their Whitsontide upon the Jewish Pentecost , if he would not have had these Feasts continued . And why should the Christian Church have less power then the Jewish Synagogue ? Here was not a mere Feriation , but a Feasting ; they must appear before God cum muneribus with gifts . The tenth part of their increase must be spent upon the three solemn Feasts , besides their former tithes to Levi , Deut. 14.23 . There was no Holy-day wherein they feasted above six hours ; and in some of them Tradition urged them to their quantities of drink : And David , when he would keep holy-day to the Ark , allows every Isra●lite a cake of bread , a piece of flesh , a bottle of wine ; not a dry dinner , ( prandium caninum ) not a meer drinking , of wine without meat , but to make up a perfect feast , Bread , Flesh , Wine , 2 Sam. 6. The true Purims of this Island are those two Feasts of August and November . He is no true Israelite that keeps them not , as the days which the Lord hath made . When are joy and triumphs seasonable if not at Feasts ? but not excess . Pardon me , I know not how Feasts are kept at the Court : but , as Job , when he thought of the banquets of his Sons , says , It may be they have sinned ; so let me speak at peradventures , If sensuall immoderation should have set her foot into these Christian Feasts , let me at least say with indulgent Eli , Non est bona fama , filii , It is no good report , my sons . Do ye think that S. Paul's rule , Non in comessationibus & ebrietate , not in surfeiting and drunkenness , was for work-days onely ? The Jews had a conceit , that on their Sabbath and Feast-days the Devils fled from their Cities ad montes umbrosos , to the shady mountains . Let it not be said , that on our Christian Feasts they should è montibus aulam petere : and that he seeks , and finds not , loca arida , but madida . God forbid that Christians should sacrifice to Bacchus in stead of the ever-living God : and that on the day when you should have been blown up by treacherous fire from earth to Heaven , you should fetch down the fire of God's anger from Heaven upon you by swilling and surfeits : God forbid . God's service is unum necessarium , one thing necessary , saith Christ . Homo ebrius , superflua creatura , A drunken man is a superfluous creature , saith Ambrose . How ill do those two agree together ? This I have been bold to say out of caution , not of reproof . Thus much , that there was a Feast of the Jews . Now , what Feast it was , is questionable : whether the Pasch , as Irenaeus , and Beza with him , thinks , upon the warrant of John 4.35 . where our Saviour had said , Yet four months , and then comes harvest : or whether Pentecost , which was fifty days from the shaking of the sheaf , ( that was Easter Sunday ) as Cyrill , Chrysostome , Theophylact , Euthymius , and some later : or whether one of the September Feasts , as some others . The excellency of the Feast makes for Easter , the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the number of Interpreters for Pentecost ; the number of Feasts for September . For as God delighted in the number of Seven , the seventh day was holy , the seventh year , the seventh seventh year : so he shewed it in the seventh month , which reserves his number still , September ; the first day whereof was the Sabbath of Trumpets , the tenth dies expiationum , and on the fifteenth began the Feast of Tabernacles for seven days . It is an idleness to seek that which we are never the better when we have found . What if Easter ? what if Tabernacles ? what if Pentecost ? what loss , what gain is this ? Magnâ nos molestiâ Joannes liberâsset , si unum adjecisset verbum ; John had eased us of much trouble , if he had added but one word , saith Maldonat . But for us , God give them sorrow which love it : this is one of Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain disputations , that he forbids his Timothy ; yea , ( which is the subject thereof ) one of them which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foolish and unlearned questions , 2 Tim. 2.23 . Quantum mali facit nimia subtilitas ? How much mischief is done by too much subtility ? saith Seneca . These are for some idle Cloisterers , that have nothing to doe but to pick straws in Divinity : Like to Appian the Grammarian , that with long discourse would pick out of Homer's first verse of his Iliads , and the first word , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the number of the books of Iliads and Odysses ; or like Didymus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that spent some of his four thousand books about , which was Homer's Country , who was Aeneas's true mother , what the age of Hecuba , how long it was betwixt Homer and Orpheus ; or those wise Criticks of whom Seneca speaks , that spend whole volumes , whether Homer or Hesiod were the elder . Non profuturam scientiam tradunt , They vent an unprofitable skill , as he said . Let us be content with the learned ignorance of what God hath concealed ; and know , that what he hath concealed , will not avail us to know . Rather let us inquire why Christ would go up to the Feast . I find two silken cords that drew him up thither . 1. His Obedience . 2. His desire of manifesting his Glory . First , It was a generall Law , All males must appear thrice a year before the Lord. Behold , he was the God whom they went up to worship at the Feast ; yet he goes up to worship . He began his life in Obedience , when he came into his Mother's belly to Bethlehem at the taxation of Augustus , and so he continues it . He knew his due . Of whom do the Kings of the earth receive tribute ? of their own , or of strangers ? Then their Sons are free . Yet he that would pay tribute to Caesar , will also pay this tribute of Obedience to his Father . He that was above the Law , yields to the Law : Legi satisfacere voluit , etsi non sub Lege , He would satisfie the Law , though he were not under the Law. The Spirit of God says , He learned obedience in that he suffered . Surely also he taught Obedience in that he did . This was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to John Baptist , It becomes us to fulfill all righteousness . He will not abate his Father one Ceremony . It was dangerous to go up to that Jerusalem which he had left before , for their malice : yet now he will up again . His Obedience drew him up to that bloudy Feast , wherein himself was sacrificed ; how much more now , that he might sacrifice ? What can we plead to have learned of Christ , if not his first Lesson , Obedience ? The same proclamation that Gedeon made to Israel , he makes still to us , As ye see me doe , so doe ye . Whatsoever therefore God injoyns us , either immediately by himself , or mediately by his Deputies , if we will be Christians , we must so observe , as those that know themselves bound to tread in his steps that said , In the volume of thy book it is written of me , I desired to doe thy will , O God , Psal . 40.6 . I will have obedience , ( saith God ) and not sacrifice . But where Sacrifice is Obedience , he will have Obedience in sacrificing . Therefore Christ went up to the Feast . The second motive was the manifestation of his Glory . If we be the light of the world , who are so much snuffe , what is he that is the Father of lights ? It was not for him to be set under the bushell of Nazareth , but upon the table of Jerusalem . Thither and then was the confluence of all the Tribes . Many a time had Christ passed by this man before , when the streets were empty ; for there he lay many years ; yet heals him not till now . He that sometimes modestly steals a Miracle with a Vide nè cui dixeris , See thou tell no man , that no man might know it ; at other times does wonders upon the Scaffold of the World , that no man might be ignorant , and bids proclaim it on the house tops . It was fit the world should be thus publickly convinced , and either wone by belief , or lost by inexcusableness . Good , the more common it is , the better . I will praise thee , saith David , in Ecclesia magna , in the great Congregation . Glory is not got in corners . No man ( say the envious kinsmen of Christ ) keeps close , and would be famous : No , nor that would have God celebrated . The best opportunities must be taken in glorifying him . He that would be Crucified at the feast , that his Death and Resurrection might be more famous ; will at the Feast doe Miracles , that his Divine power might be approved openly . Christ is Flos campi , non horti , the flour of the field , and not of the garden , saith Bernard . God cannot abide to have his Graces smothered in us . I have not hid thy righteousness within my heart , saith the Psalmist . Absalom , when he would be insignitè improbus , notoriously wicked , does his villany publickly in the eyes of the Sun , under no curtain but Heaven . He that would doe notable service to God , must doe it conspicuously . Nicodemus gain'd well by Christ , but Christ got nothing by him , so long as , like to a night-bird , he never came to him but with owls and bats . Then he began to be a profitable Disciple , when he durst oppose the Pharisees in their condemnation of Christ , though indefinitely : but most , when in the night of his death the light of his Faith brought him openly to take down the Sacred Corps before all the gazing multitude , and to embalm it . When we confess God's name , with the Psalmist , before Kings ; when Kings , defenders of the Faith , profess their Religion in publick and everlasting monuments to all nations , to all times ; this is glorious to God , and in God to them . It is no matter how close evils be , nor how publick good is . This is enough for the Chronography ; the Topography follows . I will not here stand to shew you the ignorance of the Vulgar translation , in joyning probatica and piscina together , against their own fair Vatican copy , with other ancient : nor spend time to discuss whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here understood for the substantive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is most likely to be that Sheep-gate spoken of in Ezra : nor to shew how ill piscina in the Latin answers the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ours turn it a pool , better then any Latin word can express it : nor to shew you ( as I might ) how many publick Pools were in Jerusalem : nor to discuss the use of this Pool , whether it were for washing the beasts to be sacrificed , or to wash the entralls of the Sacrifice ; whence I remember Hierom fetches the virtue of the water , and in his time thought he discerned some redness , as if the bloud spilt four hundred years before could still retain his first tincture in a liquid substance ; besides that it would be a strange swimming-pool that were brewed with bloud , and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This conceit arises from the errour of the construction in mis-matching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither will I argue whether it should be Bethsida , or Bethzida , or Bethsheda , or Bethesda . If either you or my self knew not how to be rid of time , we might easily wear out as many hours in this Pool as this poor impotent man did years . But it is Edification that we affect , and not curiosity . This Pool had five Porches . Neither will I run here with S. Austin into Allegories ; that this Pool was the people of the Jews , Aquae multae , populus multus , and these five Porches the Law in the five books of Moses : nor stand to confute Adrichomius , who out of Josephus would persuade us that these five Porches were built by Solomon , and that this was stagnum Solomonis , for the use of the Temple . The following words shew the use of the Porches ; for the receit of impotent , sick , blind , halt , withered , that waited for the moving of the water . It should seem it was walled about to keep it from Cattel , and these five vaulted entrances were made by some Benefactours for the more convenience of attendence . Here was the Mercy of God seconded by the Charity of men : If God will give Cure , they will give Harbour . Surely it is a good matter to put our hand to God's ; and to further good works with convenience of injoying them . Jerusalem was grown a City of bloud , to the persecution of the Prophets , to a wilfull despight of what belonged to her peace , to a profanation of God's Temple , to a mere formality in God's services : and yet here were publick works of Charity in the midst of her streets . We may not always judge of the truth of Piety by charitable actions . Judas disbursed the money for Christ ; there was no Traitour but he . The poor traveller that was robb'd and wounded betwixt Jerusalem and Jericho , was passed over first by the Priest , then the Levite ; at last the Samaritan came and relieved him : His Religion was naught , yet his act was good ; the Priest's and Levite's Religion good , their Uncharity ill . Novatus himself was a Martyr , yet a Schismatick . Faith is the soul , and good works are the breath , saith S. James : but as you see in a pair of bellows there is a forced breath without life ; so in those that are puffed up with the wind of ostentation , there may be charitable works without Faith. The Church of Rome , unto her four famous Orders of Jacobins , Franciscans , Augustines , and Carmelites , hath added a fifth of Jesuites ; and , like another Jerusalem , for those five Leprous and lazarly Orders hath built five Porches ; that if the water of any State be stirred , they may put in for a share . How many Cells and Convents hath she raised for these miserable Cripples ? and now she thinks ( though she exalt her self above all that is called God , though she dispense with and against God , though she fall down before every block and wafer , though she kill Kings and equivocate with Magistrates , ) she is the onely City of God. Digna est , nam struxit Synagogam , She is worthy , for she hath built a Synagogue . Are we more orthodox , and shall not we be as charitable ? I am ashamed to think of rich Noblemen and Merchants that die and give nothing to our five Porches of Bethesda . What shall we say ? Have they made their Mammon their God , in stead of making friends with their Mammon to God ? Even when they die will they not ( like Ambrose's good Usurers ) part with that which they cannot hold , that they may get that which they cannot lose ? Can they begin their will , In Dei nomine , Amen ; and give nothing to God ? Is he onely a Witness , and not a Legatee ? Can we bequeath our Souls to Christ in Heaven , and give nothing to his Lims on earth ? And if they will not give , yet will they not lend to God ? He that gives to the poor , foeneratur Deo , lends to God. Will they put out to any but God ? and then , when , in stead of giving security , he receives with one hand and pays with another , receives our bequest and gives us glory ? Oh damnable niggardliness of vain men , that shames the Gospel , and loses Heaven ! Let me shew you a Bethesda that wants Porches . What truer house of effusion then the Church of God , which sheds forth waters of comfort , yea of life ? Behold some of the Porches of this Bethesda so far from building , that they are pulled down . It is a wonder if the demolished stones of God's House have not built some of yours , and if some of you have not your rich Suits garded with Souls . There were wont to be reckoned three wonders of England , Ecclesia , Foemina , Lana , The Churches , the Women , the Wool. Foemina may pass still ; who may justly challenge wonder for their Vanity , if not their Person . As for Lana , if it be wonderfull alone , I am sure it is ill joyned with Ecclesia : The Church is fleeced , and hath nothing but a bare pelt left upon her back . And as for Ecclesia , either men have said with the Babylonians , Down with it , down with it even to the ground ; or else in respect of the Maintenance , with Judas , Vt quid perditio haec ? Why was this waste ? How many remorsefull souls have sent back , with Jacob's sons , their money in their Sacks mouths ? How many great Testators have in their last Will returned the anathematized peculium of Impropriations to the Church , chusing rather to impair their heir then to burthen their Souls ? Dum times nè pro te patrimonium tuum perdas , ipse pro patrimonio tuo peris , saith Cyprian ; Whilst thou fearest to lose thy patrimony for thy own good , thou perishest with thy patrimony . Ye great men , spend not all your time in building Castles in the air , or houses on the sand ; but set your hands and purses to the building of the Porches of Bethesda . It is a shame for a rich Christian to be like a Christmas-box , that receives all , and nothing can be got out till it be broken in pieces ; or like unto a drown'd man's hand , that holds whatsoever it gets . To doe good and to distribute , forget not ; for with such Sacrifices God is well pleased . This was the Place : what was the Use of it ? All sorts of Patients were at the bank of Bethesda : where should Cripples be but at the Spittle ? The sick , blind , lame , withered , all that did either morbo laborare or vitio corporis , complain either of sickness or impotency , were there . In natural course , one receit heals not all diseases , no nor one Agent ; one is an Oculist , another a Bone-setter , another a Chirurgeon : But all diseases are alike to the supernaturall power of God. Hippocrates , though the Prince of Physicians , yet swears by Aesculapius he will never meddle with cutting of the Stone . There is no Disease that Art will not meddle with : there are many that it cannot cure . The poor Haemorrhoïssa was eighteen years in the Physicians hands , and had purged away both her body and her substance . Yea some it kills in stead of healing : whence one Hebrew word signifies both Physicians and dead men . But behold here all Sicknesses cured by one hand , and by one water . O all ye that are spiritually sick and diseased , come to the Pool of Bethesda , the Bloud of Christ . Do ye complain of the Blindness of your Ignorance ? here ye shall receive clearness of Sight : of the distemper of Passions ? here Ease : of the superfluity of your sinfull Humours ? here Evacuation : of the impotency of your Obedience ? here Integrity : of the dead witheredness of good Affections ? here Life and Vigour . Whatsoever your infirmity be , come to the Pool of Bethesda , and be healed . All these may be cured ; yet shall be cured at leisure : all must wait , all must hope in waiting . Methinks I see how enviously these Cripples look one upon another , each thinking other a lett , each watching to prevent other , each hoping to be next ; like emulous Courtiers , that gape and vie for the next preferment , and think it a pain to hope , and a torment to be prevented . But Bethesda must be waited on . He is worthy of his Crutches that will not stay God's leisure for his Cure. There is no virtue , no success without patience . Waiting is a familiar lesson with Courtiers : and here we have all need of it . One is sick of an overflowing of the Gall , another of a Tumour of Pride , another of the Tentigo of Lust , another of the Vertigo of Inconstancy , another of the choaking Squinancy of Curses and Blasphemies ; one of the Boulimy of Gluttony , another of the Pleuritical stitches of Envy ; one of the contracting Cramp of Covetousness , another of the Atrophie of Unproficiency : one is hide-bound with Pride , another is consumed with Emulation , another rotten with Corrupt desires : and we are so much the sicker , if we feel not these distempers . Oh that we could wait at the Bethesda of God , attend diligently upon his Ordinances : we could no more fail of cure , then now we can hope for cure . We wait hard , and endure much for the Body . Quantis laboribus agitur ut longiore tempore laboretur ! Multi cruciatus suscipiuntur certi , ut pauci dies adjiciantur incerti . What toil do we take that we may toil yet longer ! We endure many certain pains for the addition of a few uncertain days , saith Austin . Why will we not doe thus for the Soul ? Without waiting it will not be . The Cripple ( Act. 3.4 . ) was bidden , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Look up to us . He look'd up . It was cold comfort that he heard , Silver and Gold have I none : but the next clause made amends for all , Surge & ambula , Rise and walk : and this was , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he attended expecting , verse 5. Would we be cured ? It is not for us to snatch at Bethesda , as a Dog at Nilus ; nor to draw water and away , as Rebecca ; nor to set us a while upon the banks , as the Israelites by the rivers of Babylon : but we must dwell in God's House , wait at Bethesda . But what shall I say to you Courtiers , but even as Saint Paul to his Corinthians , Ye are full , ye are rich , ye are strong without us ? Many of you come to this place not as to Bethel , the House of God , or Bethesda , the house of effusion ; but as to Bethaven , the house of vanity . If ye have not lost your old wont , there are more words spoken in the outer Closet by the hearers , then in the Chappel by the Preacher ; as if it were Closet , quasi close-set , in an Exchange , like communication of News . What do ye think of Sermons as matters of formality , as very Superfluities , as your own idle Complements , which either ye hear not , or believe not ? What do ye think of your selves ? Have ye onely a postern to go to Heaven by your selves , where-through ye can go , besides the foolishness of Preaching ? or do ye sing that old Pelagian note , Quid nunc mihi opus est Deo ? What need have I of God ? What should I say to this but , Increpa , Domine . As for our houshold Sermons , our Auditours are like the fruit of a tree in an unseasonable year ; or like a wood new felled , that hath some few spires left for standers some poles distance ; or like the tithe sheaves in a field when the corn is gone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as he said . It is true , ye have more Sermons and more excellent then all the Courts under Heaven put together : but , as Austin said well , Quid mihi proderit bona res non utenti bene ? What am I the better for a good thing if I use it not well ? Let me tell you , all these forcible means , not well used , will set you the farther off from Heaven . If the Chappel were the Bethesda of promotion , what thronging would there be into it ? Yea if it were but some mask-house , wherein a glorious ( though momentany ) show were to be presented , neither white staves nor halberts could keep you out . Behold here , ye are offered the honour to be ( by this seed of regeneration ) the Sons of God. The Kingdom of Heaven , the Crown of Glory , the Scepter of Majesty , in one word , Eternall Life is here offered and performed to you . O let us not so far forget our selves , as in the Ordinances of God to contemn our own Happiness . But let us know the time of our visitation : let us wait reverently and intentively upon this Bethesda of God ; that when the Angel shall descend and move the Water , our Souls may be cured , and through all the degrees of Grace may be carried to the full height of their Glory . XXIX . The Transfiguration of CHRIST . THere is not in all Divinity an higher speculation then this of Christ transfigured . Suffer me therefore to lead you up by the hand into mount Tabor , ( for nearer to Heaven ye cannot come while ye are upon earth , ) that you may see him glorious upon Earth , the Region of his shame and abasement , who is now glorious in Heaven , the Throne of his Majesty . He that would not have his transfiguration spoken of till he were raised , would have it spoken of all the world over now that he is raised and ascended , that by this momentany glory we may judge of the eternall . The Circumstances shall be to us as the skirts of the Hill , which we will climbe up lightly ; the Time , Place , Attendents , Company . The Time , after six days ; the Place , an high hill apart ; the Attendents , Peter , James , John ; the Company , Moses and Elias : which when we have passed , on the top of the hill shall appear to us that sight which shall once make us glorious , and in the mean time make us happy . All three Evangelists accord in the Terminus à quo , that it was immediately after those words , There be some of them that stand here which shall not tast of death till they have seen the Son of Man come in his Kingdom . Wherein , methinks , the act comments upon the words . Peter , James and John , were these some : they tasted not of death , till they saw this Heavenly image of the Royalty of Christ glorified . But the Terminus quò disagrees a little . Matthew and Mark say , after six ; Luke , post ferè octo : which as they are easily reconciled by the usuall distinction of inclusivè and exclusivè , necessary for all computations , and Luke's about eight ; so , methinks , seems to intimate God's seventh day , the Sabbath : why should there be else so precise mention of six days after , and about eight , but to imply that day which was betwixt the sixth and eighth ? God's day was fittest for so Divine a work : and well might that day which imported God's rest and man's glory , be used for the clear representation of the rest and glory of God and man. But in this conjecture ( for ought I know ) I goe alone : I dare not be too resolute . Certainly it was the seventh , whether it were that seventh ; the seventh after the promise of the glory of his Kingdom exhibited : and this perhaps not without a mystery . God teacheth both by words and acts , saith Hilary , that after six Ages of the world should be Christ 's glorious appearance , and our transfiguration with him . But I know what our Saviour's farewell was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not for us to know . But if we may not know , we may conjecture ; yet not above that we ought , saith S. Paul : we may not super sapere , as Tertullian's phrase is . For the Place , tradition hath taken it still for Tabor . I list not to cross it without warrant . This was an high Hill indeed : thirty furlongs high , saith Josephus ; mirâ rotunditate sublimis , saith Hierome : and so steep , that some of our English travellers , that have desired to climbe it of late , have been glad to give it up in the mid-way , and to measure the rest with their eyes . Doubtless this Hill was a Symbol of Heaven , being near it , as in situation , in resemblance . Heaven is expressed usually by the name of God's hill : and Nature or this appellation taught the Heathens to figure it by their Olympus . All Divine affairs of any magnificence were done on Hills . On the hill of Sinai was the Law delivered : on the hill of Moriah was Isaac to be sacrificed ; whence Abraham's posie is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In monte providebitur : on the hill of Rephidim stood Moses with the rod of God in his stretched hand , and figured him crucified upon the hill , whom Joshua figured victorious in the valley : on the hills of Ebal and Gerizim were the Blessings and Curses : on Carmel was Eliah's sacrifice : the Phrontisteria , Schools or Universities of the Prophets were still Ramah and Gibeah , Excelsa , High places : who knows not that on the hill of Sion stood the Temple ? I have looked up to the hills , saith the Psalmist . And Idolatry , in imitation , had its hill-altars . On the mount of Olives was Christ wont to send up his Prayers , and sent up himself . And here Luke saith , he went up to an high hill to pray ; not for that God makes difference of places , to whose immensity Heaven it self is a valley . It was an heathenish conceit of those Aramites , that God is Deus montium , the God of the mountains . But because we are commonly more disposed to good by either the freedome of our scope to Heaven , or the awfulness or solitary silence of places , which ( as one saith ) strikes a kind of adoration into us , or by our locall removall from this attractive body of the earth ; howsoever , when the body sees it self above the earth , the eye of the Mind is more easily raised to her Heaven . It is good to take all advantage of place ( setting aside superstition ) to further our Devotion . Aaron and Hur were in the mountain with Moses , and held up his hands . Aaron ( say some Allegorists ) is mountainous ; Hur , fiery : Heavenly meditation and the fire of Charity must lift up our prayers to God. As Satan carried up Christ to an high hill to tempt him , so he carries up himself to be freed from temptation and distraction . If ever we would be transfigured in our dispositions , we must leave the earth below , and abandon all worldly thoughts . Venite , ascendamus ; O come , let us climbe up to the hill , where God sees , or is seen , saith devout Bernard . O all ye cares , distractions , thoughtfulness , labours , pains , servitudes , stay me here with this Ass , my Body , till I with the Boy , that is , my Reason and Vnderstanding , shall worship and return , saith the same Father , wittily alluding to the journey of Abraham for his sacrifice . Wherefore then did Christ climbe up this high hill ? Not to look about him , but , saith S. Luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pray ; not for prospect , but for devotion ; that his thoughts might climbe up yet nearer to Heaven . Behold how Christ entred upon all his great works with Prayers in his mouth . When he was to enter into that great work of his Humiliation in his Passion , he went into the garden to pray : when he is to enter into this great work of his Exaltation in his Transfiguring , he went up into the mountain to pray : he was taken up from his knees to both . O noble example of Piety and Devotion to us ! He was God that prayed : the God that he prayed to , he might have commanded ; yet he prayed , that we men might learn of him to pray to him . What should we men dare to doe without prayers , when he that was God would doe nothing without them ? The very heathen Poet could say , A Jove principium : and which of those verse-mongers ever durst write a ballad without imploring of some Deity ? which of the heathens durst attempt any great enterprise , insalutato numine , without invocation and sacrifice ? Saul himself would play the Priest , and offer a burnt-offering to the Lord , rather then the Philistins should fight with him unsupplicated ; as thinking any devotion better then none ; and thinking it more safe to sacrifice without a Priest , then to fight without Prayers . Vngirt , unblest , was the old word ; as not ready till they were girded , so not till they had prayed . And how dare we rush into the affairs of God or the State ; how dare we thrust our selves into actions either perillous or important , without ever lifting up our eyes and hearts unto the God of Heaven ? Except we would say , ( as the devillish malice of Surius slanders that zealous Luther , ) Nec propter Deum haec res coepta est , nec propter Deum finietur , &c. This business was neither begun for God , nor shall be ended for him . How can God bless us , if we implore him not ? how can we prosper , if he bless us not ? How can we hope ever to be transfigured from a lump of corrupt flesh , if we do not ascend and pray ? As the Samaritan woman said weakly , we may seriously , The well of mercies is deep : if thou hast nothing to draw with , never look to tast of the waters of life . I fear the worst of men , Turks , and the worst Turks , the Moors , shall rise up in Judgement against many Christians , with whom it is a just exception against any witness by their Law , that he hath not prayed six times in each naturall day . Before the day break , they pray for day ; when it is day , they give God thanks for day ; at noon they thank God for half the day past ; after that they pray for a good Sun-set ; after that they thank God for the day passed ; and lastly , pray for a good night after their day . And we Christians suffer so many Suns and Moons to rise and set upon our heads , and never lift up our hearts to their Creatour and ours , either to ask his blessing , or to acknowledge it . Of all men under Heaven , none had so much need to pray as Courtiers . That which was done but once to Christ , is always done to them . They are set upon the hill , and see the glory of the Kingdoms of earth : but I fear it is seen of them as it is with some of the Mariners , The more need , the less devotion . Ye have seen the Place , see the Attendents . He would not have many , because he would not have it yet known to all : hence was his intermination , and sealing up their mouths with a Nemini dicite , Tell no man. Not none , because he would not have it altogether unknown ; and afterwards would have it known to all . Three were a legall number ; in ore duorum aut trium , in the mouth of two or three witnesses . He had eternally possessed the glory of his Father without any witnesses : in time the Angels were blessed with that sight ; and after that two bodily , yet Heavenly , witnesses were allowed , Enoch and Elias . Now in his humanity he was invested with glory , he takes but three witnesses , and those earthly and weak , Peter , James , John. And why these ? We may be too curious . Peter , because the eldest ; John , because the dearest ; James , because next Peter the zealousest : Peter , because he loved Christ most ; John , because Christ most loved him ; James , because next to both he loved , and was loved most . I had rather to have no reason but , quia complacuit , because it so pleased him . Why may we not as well ask why he chose these twelve from others , as why he chose these three out of the twelve ? If any Romanists will raise from hence any privilege to Peter , ( which we could be well content to yield , if that would make them ever the honester men , ) they must remember that they must take company with them ; which these Pompeian spirits cannot abide . As good no privilege as any partners . And withall , they must see him more taxed for his errour in this act , then honoured by his presence at the act : whereas the Beloved Disciple saw and erred not . These same three which were witnesses of his Transfiguration in the mount , were witnesses of his Agony in the garden ; all three , and these three alone , were present at both : but both times sleeping . These were arietes gregis , the Bell-weathers of the flock , as Austin calls them . Oh weak devotion of three great Disciples ! These were Paul's three pillars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gal. 2.9 . Christ takes them up twice ; once to be witnesses of his greatest Glory , once of his greatest Extremity : they sleep both times . The other was in the night , more tolerable ; this by day , yea in a light above day . Chrysostome would fain excuse it to be an amazedness , not a sleep ; not considering that they slept both at that Glory , and after in the Agony . To see that Master praying , one would have thought should have fetcht them on their knees : especially to see those Heavenly affections look out at his Eyes ; to see his Soul lifted up in his Hands in that transported fashion to Heaven . But now the hill hath wearied their lims , their body clogs their Soul , and they fall asleep . Whilst Christ saw Divine visions , they dreamed dreams ; whilst he was in another world , ravished with the sight of his Father's Glory , yea of his own , they were in another world , a world of fancies , surprized with the cousin of death , sleep . Besides so gracious an example , their own necessity ( quia incessanter pecco , because I continually sin , Bernard's reason ) might have moved them to pray rather then their Master : and behold , in stead of fixing their eyes upon Heaven , they shut them ; in stead of lifting up their hearts , their heads fall down upon their shoulders ; and shortly , here was snorting in stead of sighs and prayers . This was not Abraham's or Elihu's ecstatical sleep , Job 33. not the sleep of the Church , a waking sleep ; but the plain sleep of the eyes : and that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a slumbring sleep , which David denies to himself Psal . 132. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sound sleep , which Solomon forbids Prov. 6.4 . yea rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dead sleep of Adam or Jonas ; and , as Bernard had wont to say when he heard a Monk snort , they did carnaliter seu seculariter dormire . Prayer is an ordinary receit for sleep . How prone are we to it , when we should mind Divine things ? Adam slept in Paradise , and lost a Rib : but this sleep was of God's giving , and this rib was of God's taking . The good Husband slept , and found tares . Eutychus slept , and fell . Whilst Satan lulls us asleep , ( as he doth always rock the cradle when we sleep in our devotions , ) he ever takes some good from us , or puts some evil in us , or indangers us a deadly fall . Away with this spiritual Lethargy . Bernard had wont to say , that those which sleep are dead to men , those that are dead are asleep to God. But I say , those that sleep at Church are dead to God : so we preach their Funeral Sermons in stead of hortatory . And as he was wont to say , he lost no time so much as that wherein he slept ; so let me adde , there is no loss of time so desperate as of holy time . Think that Christ saith to thee at every Sermon as he did to Peter , Etiam , Petre , dormis ? Sleepest thou , Peter ? couldst thou not wake with me one hour ? A slumbring and a drowzy heart do not become the business and presence of him that keepeth Israel , and slumbers not . These were the Attendents ; see the Companions of Christ . As our glory is not consummate without society , no more would Christ have his : therefore his Transfiguration hath two Companions , Moses , Elias . As Saint Paul says of himself , Whether in the body , or out of the body , I know not , God knows : so say I of these two . Of Eliah there may seem less doubt , since we know that his body was assumed to Heaven , and might as well come down for Christ's glory as go up for his own ; although some grave Authours , as Calvin , Oecolampadius , Bale , Fulk , have held his body with Enoch's resolved into their elements : sed ego non credulus illis . Enoch translatus est in carne , & Elias carneus raptus est in coelum , &c. Enoch was translated in the flesh , and Elias being yet in the flesh was taken into Heaven , saith Hierome in his Epistle ad Pammachium . And for Moses ; though it be rare and singular , and Austin makes much scruple of it ; yet why might not he after death return in his body to the glory of Christ's Transfiguration , as well as afterwards many of the Saints did to the glory of his Resurrection ? I cannot therefore with the Gloss think , there is any reason why Moses should take another , a borrowed body , rather then his own . Heaven could not give two fitter companions , more admirable to the Jews for their Miracles , more gracious with God for their Faith and Holiness : Both of them admitted to the conference with God in Horeb ; both of them Types of Christ ; both of them fasted forty days ; both of them for the glory of God suffered many perils ; both divided the waters ; both the messengers of God to Kings ; both of them marvellous , as in their life , so in their end . A chariot of Angels took away Elias ; he was sought by the Prophets , and not found : Michael strove with the Devil for the body of Moses ; he was sought for by the Jews , and not found : and now both of them are found here together on Tabor . This Elias shews himself to the Royall Prophet of his Church ; this Moses shews himself to the true Michael . Moses the publisher of the Law , Elias the chief of the Prophets , shew themselves to the God of the Law and Prophets . Alter populi informator aliquando , alter reformator quandoque , One the informer once of the people , the other the reformer sometimes , saith Tertull. in 4. advers . Marcionem . Alter initiator Veteris Testamenti , alter consummator Novi , One the first Register of the Old Testament , the other the shutter up of the New. I verily think , with Hilary , that these two are pointed at as the forerunners of the second coming of Christ , as now they were the foretellers of his departure : neither doubt I that these are the Two Witnesses which are alluded to in the Apocalyps ; howsoever divers of the Fathers have thrust Enoch into the place of Moses . Look upon the place , Apoc. 11.5 . Who but Elias can be he of whom it is said , If any man will hurt him , fire proceedeth out of his mouth , and devoureth his enemies , alluding to 2 Kings 1 ? Who but Elias of whom it is said , He hath power to shut the Heaven , that it rain not in the days of his prophesying , alluding to 1 Kings 18 ? Who but Moses of whom it is said , He hath power to turn the waters into bloud , and smite the earth with all manner of plagues , alluding to Exod. 7. and 8 ? But take me aright ; let me not seem a friend to the Publicans of Rome , an abettour of those Alcoran-like Fables of our Popish Doctours , who ( not seeing the wood for trees ) do haerere in cortice , stick in the bark , taking all concerning that Antichrist according to the letter . Odi , & arceo . So shall Moses and Elias come again in those Witnesses , as Elias is already come in John Baptist : their Spirits shall be in these Witnesses , whose Bodies and Spirits were witnesses both of the present Glory and future Passion of Christ . Doubtless many thousand Angels saw this sight , and were not seen ; these two both saw and were seen . O how great an Happiness was it for these two great Prophets , in their glorified flesh to see their glorified Saviour , who before his Incarnation had spoken to them ? to speak to that Man God of whom they were glorified , and to become Prophets not to men , but to God ? And if Moses his face so shone before , when he spoke to him without a body in mount Sinai , in the midst of the flames and clouds ; how did it shine now , when himself glorified , speaks to him a man , in Tabor , in light and majesty ? Elias hid his face before with a mantle when he passed by him in the Rock : now with open face he beholds him present , and in his own glory adores his . Let that impudent Marcion , who ascribes the Law and Prophets to another God , and devises an hostility betwixt Christ and them , be ashamed to see Moses and Elias not onely in colloquio , but in consortio claritatis , not onely in conference , but in a partnership of brightness ( as Tertull. speaks ) with Christ ; whom if he had misliked , he had his choice of all the Quire of Heaven ; and now chusing them , why were they not in sordibus & tenebris , in rags and darkness ? Sic inalienos demonstrat illos , dum secum habet ; sic relinquendos docet , quos sibi jungit ; sic destruit , quos de radiis suis exstruit : So doth he shew them far from strangeness to him , whom he hath with him ; so doth he teach them to be forsaken , whom he joyns with himself ; so doth he destroy those , whom he graces with his beams of glory , saith that Father . His act verifies his word . Think not that I come to destroy the Law or the Prophets ; I am not come to destroy , but to fulfill them , Matt. 5.17 . Oh what consolation , what confirmation was this to the Disciples , to see such examples of their future Glory , such witnesses and adorers of the eternal Deity of their Master ? They saw in Moses and Elias what they themselves should be . How could they ever fear to be miserable , that saw such precedents of their insuing glory ? how could they fear to die , that saw in others the happiness of their own change ? The rich Glutton pleads with Abraham , that if one came to them from the dead , they will amend : Abraham answers , They have Moses and the Prophets , let them hear them . Behold , here is both Moses and the Prophets ; and these too come from the dead : how can we now but be persuaded of the happy state of another world , unless we will make our selves worse then the damned ? See and consider that the Saints of God are not lost , but departed ; gone into a far country with their Master , to return again richer and better then they went. Lest we should think this the condition of Elias onely , that was rapt into Heaven , see here Moses matched with him , that died and was buried . And is this the state of these two Saints alone ? Shall none be seen with him in the Tabor of Heaven but those which have seen him in Horeb and Carmel ? O thou weak Christian , was onely one or two lims of Christ's body glorious in the Transfiguration , or the whole ? He is the Head , we are the Members . If Moses and Elias were more excellent parts , Tongue , or Hand ; let us be but Heels or Toes , his body is not perfect in glory without ours . When Christ , which is our life , shall appear , then shall we also appear with him in glory , Colos . 3.4 . How truly may we say to death , Rejoyce not , mine enemy ; though I fall , yet shall I rise ; yea I shall rise in falling ? We shall not all sleep , we shall be changed , saith S. Paul to his Thessalonians . Elias was changed , Moses slept ; both appeared : to teach us , that neither our sleep nor change can keep us from appearing with him . When therefore thou shalt receive the sentence of death on mount Nebo , or when the fiery chariot shall come and sweep thee from this vale of mortality , remember thy glorious re-apparition with thy Saviour , and thou canst not but be comforted , and chearfully triumph over that last Enemy , outfacing those terrours with the assurance of a blessed Resurrection to Glory . To the which , &c. XXX . The Transfiguration of CHRIST . The Second Part. IT falls out with this Discourse as with Mount Tabor it self , that it is more easily climbed with the eye , then with the foot . If we may not rather say of it , as Josephus did of Sinai , that it doth not onely ascensus hominum , but aspectus fatigare , weary not onely the steps but the very sight of men . We had thought not to spend many breaths in the skirts of the hill , the Circumstances ; and it hath cost us one hour's journey already : and we were glad to rest us , ere we can have left them below us . One pause more ( I hope ) will overcome them , and set us on the top . No Circumstance remains undiscussed but this one , What Moses and Elias did with Christ in their apparition . For they were not , as some sleepy attendents , ( like the three Disciples in the beginning , ) to be there and see nothing ; nor , as some silent spectatours , mute witnesses , to see and say nothing : but ( as if their Glory had no whit changed their profession ) they are Prophets still , and foretold his departure , as S. Luke tells us . Foretold , not to him who knew it before , yea who told it them ; they could not have known it but from him ; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word of his Father : they told but that which he before had told his Disciples ; and now these Heavenly witnesses tell it over again , for confirmation . Like as John Baptist knew Christ before ; he was Vox clamantis , the Voice of a crier , the other Verbum Patris , the Word of his Father ; there is great affinity betwixt vox and verbum ; yea this voice had uttered it self clearly , Ecce Agnus Dei , Behold the Lamb of God : yet he sends his Disciples with an Art thou he ? that he might confirm to them by him that which he both knew and had said of him . So our Saviour follows his Fore-runner in this , that what he knew and had told his Disciples , the other Elias , the typicall John Baptist , and Moses must make good to their belief . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departure of Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word both hard and harsh ; hard to believe , and harsh in believing . The Disciples thought of nothing but a Kingdome ; a Kingdome restored magnificently , interminably : and two of these three witnesses had so swallowed this hope , that they had put in for places in the State , to be his chief Peers . How could they think of a parting ? The throne of David did so fill their eyes , that they could not see his Cross : and if they must let down this Pill , how bitter must it needs be ? His presence was their joy and life ; it was their death to think of his loss . Now therefore that they might see that his Sufferings and Death were not of any sudden impotence , but predetermined in Heaven , and revealed to the Saints , two of the most noted Saints in Heaven shall second the news of his departure , and that in the midst of his Transfiguration : that they could not chuse but think , He that can be thus happy , needs not be miserable ; that Passion which he will undergoe , is not out of weakness , but out of Love. It is wittily noted by that sweet Chrysostome , that Christ never lightly spake of his Passion , but immediately before and after he did some great Miracle : And here answerably , in the midst of his miraculous Transfiguration , the two Saints speak of his Passion . A strange opportunity : In his highest Exaltation to speak of his Sufferings ; to talk of Calvary in Tabor ; when his Head shone with glory , to tell him how it must bleed with thorns ; when his Face shone like the Sun , to tell him it must be blubbered and spat upon ; when his Garments glistered with that celestial brightness , to tell him they must be stripped and divided ; when he was adored by the Saints of Heaven , to tell him how he must be scorned by the basest of men ; when he was seen between two Saints , to tell him how he must be seen between two Malefactours : in a word , in the midst of his Divine Majesty , to tell him of his shame ; and whilst he was Transfigured in the Mount , to tell him how he must be disfigured upon the Cross . Yet these two Heavenly Prophets found this the fittest time for this discourse : rather chusing to speak of his Sufferings in the height of his Glory , then of his Glory after his Sufferings . It is most seasonable in our best to think of our worst estate : for both that thought will be best digested when we are well ; and that change will be best prepared for when we are the farthest from it . You would perhaps think it unseasonable for me , in the midst of all your Court-jollity to tell you of the days of mourning , and , with that great King , to serve in a Death's head amongst your Royall dishes , to shew your Coffins in the midst of your Triumphs : yet these precedents above exception shew me that no time is so fit as this . Let me therefore say to you , with the Psalmist , I have said , Ye are Gods : if ye were Transfigured in Tabor , could ye be more ? but ye shall die like men : there is your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was a worthy and witty note of Hierome , that amongst all trees , the Cedars are bidden to praise God , which are the tallest : and yet Dies Domini super omnes Cedros Libani , Esa . 2. Ye Gallants , whom a little yellow earth and the webs of that curious worm have made gorgeous without , and perhaps proud within , remember that ere long , as one worm decks you without , so another worm shall consume you within ; and that both the earth that you pranck up , and that earth wherewith you pranck it , is running back into dust . Let not your high estate hide from you your fatall humiliation : let not not your Purples hide from you your Winding-sheet : But even on the top of Tabor think of the depth of the Grave : think of your departure from men , while ye are advanced above men . We are now ascended to the top of the Hill. Let us therefore stand , and see , and wonder at this great sight : as Moses , to see the bush flaming , and not consumed ; so we , to see the Humanity continuing it self in the midst of these beams of Glory . Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith S. Paul , in the form of a servant ; now for the time he was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transformed : That there is no cause why Maldonat should so inveigh against some of ours , yea of his own , as Jansenius , who translates it Transformation : for what is the externall form but the figure ? and their own Vulgar ( as hotly as he takes it ) reads it , Philip. 2.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formam servi accipiens . There is no danger in this ambiguity . Not the substantiall form , but the external fashion of Christ was changed : he having three forms , ( as Bernard distinguishes ) contemptam , splendidam , Divinam , changeth here the first into the second . This is one of the rarest occurrences that ever befell the Saviour of the World. I am wont to reckon up these four principall wonders of his life , Incarnation , Temptation , Transfiguration , and Agony : the first in the womb of the Virgin , the second in the Wilderness , the third in the Mount , the fourth in the Garden : the first , that God should become Man ; the second , that God and Man should be tempted and transported by Satan ; the third , that Man should be glorified upon earth ; the last , that he which was Man and God should sweat bloud under the sense of God's wrath for man. And all these either had the Angels for witnesses , or the immediate voice of God. The first had Angels singing , the second Angels ministring , the third the voice of God thundring , the fourth the Angels comforting : that it may be no wonder , the Earth marvels at those things whereat the Angels of Heaven stand amazed . Bernard makes three kinds of wonderfull changes : Sublimitas in Humilitatem , Height to lowliness , when the Word took flesh ; Contemptibilitas in Majestatem , when Christ transformed himself before his Disciples ; Mutabilitas in Aeternitatem , when he rose again , and ascended to Heaven to reign for ever . Ye see this is one of them : and as Tabor did rise out of the valley of Galilee , so this Exaltation did rise out of the midst of Christ's Humiliation . Other marvels do increase his dejection , this onely makes for his Glory ; and the glory of this is matchable with the humiliation of all the rest . That Face wherein before ( saith Esay ) there was no form , nor beauty , now shines as the Sun : That Face which men hid their faces from in contempt , now shines so , that mortall eyes could not chuse but hide themselves from the luster of it , and immortall receive their beams from it . He had ever in vultu sidereum quiddam , as Hierome speaks , a certain heavenly Majesty and port in his countenance , which made his Disciples follow him at first sight ; but now here was the perfection of supercelestiall brightness . It was a Miracle in the Three Children , that they so were delivered from the flames , that their very garments smelt not of the fire : it is no less Miracle in Christ , that his very garments were dyed Celestiall , and did savour of his Glory : like as Aaron was so anointed on his head and beard , that his skirts were all perfumed . His cloaths therefore shined as snow , yea ( that were but a waterish white ) as the Light it self , saith S. Mark , and Matthew , in the most Greek Copies . That seamless Coat , as it had no welt , so it had no spot . The King's Son is all fair , even without . O excellent Glory of his Humanity ! The best Diamond or Carbuncle is hid with a case : but this brightness pierceth through all his garments , and makes them lightsome in him , which use to conceal light in others . Herod put him on in mockage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 23. not a white , but a bright robe , ( the ignorance whereof makes a shew of disparity in the Evangelists : ) but God the Father , to glorifie him , cloaths his very garments with Heavenly splendour . Behold , thou art fair , ( my beloved ) behold , thou art fair ; and there is no spot in thee . Thine head is as fine gold , thy mouth is as sweet things , and thou art wholly delectable . Come forth , ye daughters of Sion , and behold King Solomon with the Crown wherewith his Father crowned him , in the day of the gladness of his heart . O Saviour , if thou wert such in Tabor , what art thou in Heaven ? if this were the glory of thy Humanity , what is the presence of thy Godhead ? Let no man yet wrong himself so much as to magnifie this happiness as another's , and to put himself out of the participation of this glory . Christ is our head , we are his members . As we all were in the First Adam , both innocent and sinning ; so are we in the Second Adam , both shining in Tabor , and bleeding sweat in the Garden . And as we are already happy in him , so shall we be once in our selves by and through him . He shall change our vile bodies , that they may be like his glorious body . Behold our pattern , and rejoyce ; like his glorious body . These very bodies , that are now cloddy like the earth , shall once be bright as the Sun : and we , that now see clay in one anothers faces , shall then see nothing but Heaven in our countenances : and we , that now set forth our bodies with cloaths , shall then be cloathed upon with Immortality , out of the wardrobe of Heaven . And if ever any painted face should be admitted to the sight of this Glory , ( as I much fear it ; yea I am sure God will have none but true faces in Heaven ; ) they would be ashamed to think that ever they had faces to daub with these beastly pigments , in comparison of this Heavenly complexion . Let us therefore look upon this flesh , not so much with contempt of what it was and is , as with a joyfull hope of what it shall be . And when our courage is assaulted with the change of these bodies from healthfull to weak , from living to dead ; let us comfort our selves with the assurance of this change from dust to incorruption . We are not so sure of death , as of transfiguration . All the days of our appointed time we will therefore wait , till our changing shall come . Now from the Glory of the Master , give me leave to turn your eyes to the Errour of the Servant , who having slept with the rest , and now suddenly awaking , knoweth not whether he slept still . To see such a light about him , three so glittering persons before him , made him doubt now , as he did after , when he was carried by the Angel through the iron gate , whether it were a pleasing dream , or a real act . All slept , and now all waked ; onely Peter slept waking , and I know not whether more erred in his speech or in his sleep . It was a shame for a man to sleep in Tabor ; but it is more a shame for a man to dream with his eyes open . Thus did Peter ; Master , it is good for us to be here . Let us make us three Tabernacles . I could well say with Optatus in this or any other occasion , Ipsius Sancti Petri beatitudo veniam tribuat , dubito dicere peccâsse tantam Sanctitatem , Let blessed Peter pardon me , I fear to say so great Holiness offended . Yet since our adversaries are so over-partiall to this worthy Saint , in whom they have as little as they boast much , that they can be content his praise should blemish the dignity of all the rest , yea that God himself is in danger to be a loser by the advancement of so dear a Servant ; give me leave to lay my finger a little upon this blot . God would never have recorded that which it should be uncharitable for us to observe . It was the injurious kindness of Marcion in honour of Peter , to leave out the story of Malchus , as Epiphanius notes : It shall be our blame , if we do not so note , that we benefit our selves even by his imperfections . S. Mark 's Gospel is said to be Peter's . O blessed Apostle , can it be any wrong to say of thee that which thou hast written of thy self , not for insultation , not for exprobration ? God forbid but that men may be ashamed to give that to him which he hath denied to himself . Let me therefore not doubt to say , ( with reverence to so great a Saint ) that as he spake most , so he is noted to have erred most . Not to meddle with his sinking , striking , Judaizing ; one while we find him carnally insinuating , another while carnally presuming ; one while weakly denying , another while rashly misconstruing . Carnally insinuating ; Master , favour thy self . Which though some Parasites of Rome would fain smooth up , that he in this shewed his Love to Christ , as before his Faith , out of S. Hierome and S. Austin ; yet it must needs be granted , which Bernard saith , diligebat Spiritum carnaliter , he loved the Spirit in a carnal fashion . Let them chuse whether they will admit Christ to have chid unjustly , or Peter worthy of chiding : Except perhaps , with Hilary , they will stop where they should not ; Vade post me , spoken to Peter in approbation ; Satana , non sapis quae Dei sunt , spoken to Satan in objurgation . Carnally presuming ; Though all men , yet not I. If he had not presumed of his strength to stand , he had not fallen . And as one yawning makes many open mouths ; so did his vain resolution draw on company : Likewise said the other Disciples . For his weak Denial ; ye all know his simple negation , lined with an oath , faced with an imprecation . And here , that no man may need to doubt of an errour , the Spirit of God saith , he knew not what he said : not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Mark , what he should say ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Luke , what he did speak : whereof S. Mark gives the reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were amazedly affrighted . Amazedness may abate an errour of speech , it cannot take it away . Besides astonishment , here was a fervour of spirit ; a love to Christ's glory , and a delight in it : a fire , but misplaced , on the top of the chimney , not on the hearth : praematura devotio , as Ambrose speaks , a devotion , but rash and heady . And if it had not been so , yet it is not in the power of a good intention to make a speech good . In this the matter failed : For what should such Saints doe in earthly Tabernacles , in Tabernacles of his making ? And if he could be content to live there without a tent , ( for he would have but three made , ) why did he not much more conceive so of those Heavenly guests ? And if he spoke this to retain them , how weak was it to think their absence would be for want of house-room ? Or how could that at once be which Moses and Elias had told him , and that which he wished ? For how should Christ both depart at Jerusalem , and stay in the Mount ? Or if he would have their abode there , to avoid the sufferings at Jerusalem , how did he yet again sing over that song for which he had heard before , Come behind me , Satan ? Or if it had been fit for Christ to have staied there , how weakly doth he ( which Chrysostome observes ) equalize the Servant with the Master , the Saints with God ? In a word , the best and the worst that can be said here of Peter is , that which the Psalmist saith of Moses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effutiit labiis , he spake unadvisedly with his lips , Psal . 106.33 . Yet if any earthly place or condition might have given warrant to Peter's motion , this was it . Here was a Hill , the embleme of Heaven ; here were two Saints , the Epitome of Heaven ; here was Christ , the God of Heaven . And if Peter might not say so of this , how shall we say of any other place , Bonum est esse hîc ? It is good to be here . Will ye say of the Country , Bonum est esse hîc ? there is melancholick dulness , privacy , toil . Will you say of the Court , Bonum est esse hîc ? there dwells ambition , secret undermining , attendence , serving of humours and times . Will ye say of the City , Bonum est esse hîc ? there you find continual tumult , usury , cozenage in bargains , excess and disorder . Get you to the Wilderness , and say , It is good to be here . Even there evils will find us out . In nemore habitat Lupus , saith Bernard , In the wood dwells the Wolf : weariness and sorrow dwell every-where . The rich man wallows amongst his heaps , and when he is in his counting-house , beset with piles of bags , he can say , Bonum est esse hîc : He worships these molten Images ; his Gold is his God , his Heaven is his Chest : not thinking of that which Tertullian notes , Aurum ipsum quibusdam gentibus ad vincla servire , that some Countries make their very fetters of gold : yea so doth he , whilst he admires it , making himself the slave to his servant , Damnatus ad metalla , as the old Roman punishment was . Coacta servitus miserabilior , affectata miserior ; Forced bondage is more worthy of pity , affected bondage is more miserable . And if God's hand touch him never so little , can his Gold bribe a disease , can his bags keep his head from a king , or the gout from his joynts ? or doth his loathing stomack make a difference betwixt an earthen and silver dish ? O vain desires , and impotent contentments of men , who place happiness in that which doth not onely not save them from evils , but help to make them miserable ! Behold , their wealth feeds them with famine , recreates them with toil , chears them with cares , blesses them with torments ; and yet they say , Bonum est esse hîc . How are their sleeps broken with cares ? how are their hearts broken with losses ? Either Riches have wings , which in the clipping or pulling fly away , and take them to Heaven : or else their Souls have wings , ( Stulte , hâc nocte , Thou fool , this night , ) and fly from their riches to Hell. Non Dominus , sed colonus , saith Seneca , Not the Lord , but the farmer . So that here are both perishing riches , and a perishing Soul ; uncertainty of riches , ( as S. Paul to his Timothy ) and certainty of misery . And yet these vain men say , Bonum est esse hîc . The man of Honour , ( that I may use Bernard's phrase ) that hath Assuerus his proclamation made before him , which knows he is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain great man , as Simon affected , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the man , which Demosthenes was proud of , that sees all heads bare , and all knees bent to him , that finds himself out of the reach of envy , on the pitch of admiration , says , Bonum est esse hîc . Alas ! how little thinks he of that which that good man said to his Eugenius , Non est quòd blandiatur celsitudo , ubi solicitudo major ; What care we for the fawning of that greatness , which is attended with more care ? King Henry the Seventh's Embleme in all his buildings , ( in the windows ) was still a Crown in a bush of Thorns : I know not with what historicall allusion ; but sure , I think , to imply that great places are not free from great cares . Saul knew what he did , when he hid himself among the stuffe . No man knoweth the weight of a Scepter , but he that swaieth it . As for subordinate greatness , it hath so much less worth as it hath more dependence . How many sleepless nights , and restless days , and busie shifts doth their ambition cost them that affect eminence ? Certainly , no men are so worthy of pity as they whose height thinks all others worthy of contempt . High places are slippery ; and as it is easie to fall , so the ruine is deep , and the recovery difficult . Altiorem locum sortitus es , non tutiorem ; sublimiorem , sed non securiorem , saith Bernard : Thou hast got an higher place , but not a safer ; a loftier , but not more secure . Aulae culmen lubricum , The slippery ridge of the Court , was the old title of Honour . David's curse was , Fiat via eorum tenebrae & lubricum , Let their way be made dark and slippery . What difference is there betwixt his curse and the happiness of the Ambitious , but this , That the way of the one is dark and slippery , the way of the other lightsome and slippery ; that dark , that they may fall , this light , that they may see and be seen to fall ? Please your selves then , ye great ones , and let others please you in the admiration of your height . But if your goodness do not answer your greatness , Sera querela est , quoniam elevans allisisti me , It is a late complaint , Thou hast lift me up to cast me down . Your ambition hath but set you up a scaffold , that your misery might be more notorious . And yet these clients of Honour say , Bonum est esse hîc . The pampered Glutton , when he seeth his table spred with full bowls , with costly dishes and curious sauces , the dainties of all three elements , says , Bonum est esse hîc . And yet eating hath a satiety , and satiety a wearînest : his heart is never more empty of contentment , then when his stomack is fullest of Delicates . When he is empty , he is not well till he be filled ; when he is full , he is not well till he have got a stomack : Et momentanea blandimenta gulae stercoris fine condemnat , saith Hierom , And he condemns all the momentany pleasures of his maw to the dunghill . And when he sits at his feasts of marrow and fat things , ( as the Prophet speaks , ) his table , according to the Psalmist's imprecation , is made his snare ; a true snare every way : his Soul is caught in it with excess , his estate with penury , his Body with diseases . Neither doth he more plainly tear his meat in pieces with his teeth , then he doth himself . And yet this vain man says , Bonum est esse hîc . The petulant Wanton thinks it the onely happiness , that he may have his full scope to filthy dalliance . Little would he so doe , if he could see his Strumpet as she is , her eyes the eyes of a Cockatrice , her hairs snakes , her painted face the visor of a fury , her heart snares , her hands bands , and her end wormwood , consumption of the flesh , destruction of the Soul , and the flames of lust ending in the flames of Hell. Since therefore neither Pleasures , nor Honour , nor Wealth , can yield any true contentment to their best favourites , let us not be so unwise as to speak of this vale of misery , as Peter did of the hill of Tabor , Bonum est esse hîc . And if the best of earth cannot doe it , why will ye seek it in the worst ? How dare any of you great ones seek to purchase contentment with Oppression , Sacrilege , Bribery , out-facing innocence and truth with power , damning your own Souls for but the humouring of a few miserable days ? Filii hominum , usquequo gravi corde ? ad quid diligitis vanitatem , & quaeritis mendacium ? O ye sons of men , how long , & c ? But that which moved Peter's desire ( though with imperfection ) shews what will perfect our desire and felicity : for if a glimpse of this Heavenly glory did so ravish this worthy Disciple , that he thought it happiness enough to stand by and gaze upon it ; how shall we be affected with the contemplation , yea fruition of the Divine Presence ? Here was but Tabor , there is Heaven ; here were but two Saints , there many millions of Saints and Angels ; here was Christ transfigured , there he sits at the right hand of Majesty ; here was a representation , there a gift and possession of Blessedness . Oh that we could now forget the world , and , fixing our eyes upon this better Tabor , say , Bonum est esse hîc . Alas ! this life of ours , if it were not short , yet it is miserable ; and if it were not miserable , yet it is short . Tell me , ye that have the greatest Command on earth , whether this vile world have ever afforded you any sincere contentation . The world is your servant : if it were your Parasite , yet could it make you heartily merry ? Ye delicatest Courtiers , tell me , if Pleasure it self have not an unpleasant tediousness hanging upon it , and more sting then honey . And whereas all happiness ( even here below ) is in the vision of God ; how is our spirituall eye hindered , as the body is from his Object , by darkness , by false light , by aversion ? Darkness ; he that doeth sin is in darkness : False light ; whilst we measure eternal things by temporary : Aversion ; whilst , as weak eyes hate the light , we turn our eyes from the true and immutable good , to the fickle and uncertain . We are not on the hill , but in the valley ; where we have tabernacles , not of our own making , but of clay ; and such as wherein we are witnesses of Christ , not transfigured in glory , but blemished with dishonour , dishonoured with oaths and blasphemies , re-crucified with our sins ; witnesses of God's Saints , not shining in Tabor , but mourning in darkness , and , in stead of that Heavenly brightness , cloathed with sackcloath and ashes . Then and there we shall have tabernacles not made with hands , eternall in the heavens , where we shall see how sweet the Lord is ; we shall see the triumphs of Christ , we shall hear and sing the Hallelujahs of Saints . Quae nunc nos angit vesania vitiorum , sitire absynthium , & c ? saith that devout Father . Oh! how hath our corruption bewitched us , to thirst for this wormwood , to affect the shipwrecks of this world , to dote upon the misery of this fading life ; and not rather to fly up to the felicity of Saints , to the society of Angels , to that blessed contemplation wherein we shall see God in himself , God in us , our selves in him ? There shall be no sorrow , no pain , no complaint , no fear , no death . There is no malice to rise against us , no misery to afflict us , no hunger , thirst , weariness , temptation to disquiet us . There , O there , one day is better then a thousand : There is rest from our labours , peace from our enemies , freedome from our sins . How many clouds of discontentment darken the Sunshine of our joy while we are here below ? Vae nobis qui vivimus plangere quae pertulimus , dolere quae sentimus , timere quae exspectamus ! Complaint of evils past , sense of present , fear of future , have shared our lives amongst them . Then shall we be semper laeti , semper satiati , always joyfull , always satisfied with the vision of that God , in whose presence there is fulness of joy , and at whose right hand are pleasures for evermore . Shall we see that heathen Cleombrotus abandoning his life , and casting himself down from the rock , upon an uncertain noise of immortality ; and shall not we Christians abandon the wicked superfluities of life , the pleasures of sin , for that life which we know more certainly then this ? What stick we at , my beloved ? Is there a Heaven ? or is there none ? have we a Saviour there ? or have we none ? We know there is a Heaven , as sure as that there is an earth below us ; we know we have a Saviour there , as sure as there are men that we converse with upon earth ; we know there is happiness , as sure as we know there is misery and mutability upon earth . Oh our miserable sottishness and infidelity , if we do not contemn the best offers of the world , and , lifting up our eyes and hearts to Heaven , say , Bonum est esse hîc ! Even so , Lord Jesus , come quickly . To him that hath purchased and prepared this Glory for us , together with the Father and Blessed Spirit , one Incomprehensible God , be all praise for ever . Amen . XXXI . The Prosecution of the Transfiguration . BEfore , the Disciples eyes were dazzled with Glory ; now , the brightness of that Glory is shaded with a Cloud . Frail and feeble eyes of mortality cannot look upon an Heavenly luster . That Cloud imports both Majesty and obscuration . Majesty ; for it was the testimony of God's presence of old : the Cloud covered the Mountain , the Tabernacle , the Oracle . He that makes the clouds his chariot , was in a cloud carried up into Heaven . Where have we mention of any Divine representation , but a Cloud is one part of it ? What comes nearer to Heaven , either in place or resemblance ? Obscuration : for as it shew'd there was a Majesty , and that Divine ; so it shew'd them that the view of that Majesty was not for bodily eyes . Like as when some great Prince walks under a Canopy , that veil shews there is a Great person under it , but withall restrains the eye from a free sight of his person . And if the cloud were clear , yet it shaded them . Why then was this cloud interposed betwixt that glorious Vision and them , but for a check of their bold eyes ? Had they too long gazed upon this resplendent spectacle , as their eyes had been blinded , so their hearts had perhaps grown to an over-bold familiarity with that Heavenly Object : How seasonably doth the cloud intercept it ? The wise God knows our need of these vicissitudes and allays . If we have a light , we must have a cloud ; if a light to chear us , we must have a cloud to humble us . It was so in Sinai , it was so in Sion , it was so in Olivet ; it shall never be but so . The naturall day and night do not more duely interchange then this light and cloud . Above we shall have the light without the cloud , a clear vision and fruition of God without all dim and sad interpositions : below we cannot be free from these mists and clouds of sorrow and misapprehension . But this was a bright cloud . There is difference betwixt the cloud in Tabor , and that in Sinai : This was clear , that darksome . There is darkness in the Law , there is light in the grace of the Gospel . Moses was there spoken to in darkness ; here he was spoken with in light . In that dark cloud there was terrour ; in this there was comfort . Though it were a Cloud then , yet it was bright ; and though it were bright , yet it was a Cloud . With much light there was some shade . God would not speak to them concerning Christ out of darkness : neither yet would he manifest himself to them in an absolute brightness . All his appearances have this mixture . What need I other instance then in these two Saints ? Moses spake oft to God mouth to mouth : yet not so immediately , but that there was ever somewhat drawn as a curtain betwixt God and him ; either fire in Horeb , or smoak in Sinai : so as his face was not more veiled from the people , then God's from him . Elias shall be spoken to by God , but in the rock , and under a mantle . In vain shall we hope for any revelation from God , but in a cloud . Worldly hearts are in utter darkness , they see not so much as the least glimpse of these Divine beams , not a beam of that inaccessible light : The best of his Saints see him here but in a cloud , or in a glass . Happy are we , if God have honoured us with these Divine representations of himself . Once , in his light we shall see light . I can easily think with what amazedness these three Disciples stood compassed in that bright Cloud , expecting some miraculous event of so Heavenly a Vision ; when suddenly they might hear a voice sounding out of that Cloud saying , This is my beloved Son in whom I am well pleased ; hear him . They need not be told whose that voice was ; the place , the matter evinced it . No Angel in Heaven could , or durst have said so . How gladly doth Peter afterwards recount it ? For he received from God the Father honour and glory , when there came such a voice to him from the excellent glory , This is my beloved Son , &c. It was onely the ear that was here taught , not the eye . As of Horeb , so of Sinai , so of Tabor might God say , Ye saw no shape nor image in that day that the Lord spake unto you . He that knows our proneness to idolatry , avoids those occasions which we might take to abuse our own fancies . Twice hath God spoken these words to his own Son from Heaven ; once in his Baptism , and now again in his Transfiguration . Here not without some oppositive comparison ; Not Moses , not Elias , but This. Moses and Elias were Servants ; this a Son. Moses and Elias were sons , but of grace and choice ; this is that Son , the Son by nature . Other sons are beloved as of favour , and free election ; this is The Beloved , as in the unity of his essence . Others are so beloved , that he is pleased with themselves ; this so beloved , that in and for him he is pleased with mankind . As the relation betwixt the Father and the Son is infinite , so is the Love. We measure the intension of Love by the extension : The love that rests in the person affected alone , is but streight ; true Love descends ( like Aaron's Ointment ) from the head to the skirts , to children , friends , allies . O incomprehensibly-large love of God the Father to the Son , that for his sake he is pleased with the world ! O perfect and happy complacence ! Out of Christ there is nothing but enmity betwixt God and the Soul ; in him there can be nothing but peace . When the beams are met in one center , they do not onely heat , but burn . Our weak love is diffused to many ; God hath some , the world more ; and therein wives , children , friends : but this infinite love of God hath all the beams of it united in one onely Object , the Son of his Love. Neither doth he love any thing but in the participation of his Love , in the derivation from it . O God , let me be found in Christ , and how canst thou but be pleased with me ? This one voice proclaims Christ at once the Son of God , the Reconciler of the world , the Doctour and Law-giver of his Church . As the Son of God , he is essentially interessed in his Love : as he is the Reconciler of the world in whom God is well pleased , he doth most justly challenge our love and adherence : as he is the Doctour and Law-giver , he doth justly challenge our audience , our obedience . Even so , Lord , teach us to hear and obey thee as our Teacher ; to love thee and believe in thee as our Reconciler ; and as the eternall Son of thy Father to adore thee . The light caused wonder in the Disciples ; but the voice astonishment : They are all fallen down upon their faces . Who can blame a mortall man to be thus affected with the voice of his Maker ? Yet this word was but plausible and hortatory . O God , how shall flesh and bloud be other then swallowed up with the horrour of thy dreadfull sentence of death ? The Lion shall roar , who shall not be afraid ? How shall those who have slighted the sweet voice of thine invitations , call to the rocks to hide them from the terrour of thy Judgments ? The God of mercies pities our infirmities . I do not hear our Saviour say , Ye lay sleeping one while upon the earth ; now ye lie astonished : Ye could neither wake to see , nor stand to hear ; now lie still and tremble . But he graciously touches and comforts them ; Arise , fear not . That voice which shall once raise them up out of the earth , might well raise them up from it . That hand which by the least touch restored sight , lims , life , might well restore the spirits of the dismaied . O Saviour , let that sovereign hand of thine touch us when we lie in the trances of our griefs , in the bed of our securities , in the grave of our sins , and we shall arise . They looking up saw no man save Jesus alone : and that doubtless in his wonted form . All was now gone , Moses , Elias , the Cloud , the Voice , the Glory : Tabor it self cannot be long blessed with that Divine light and those shining guests . Heaven will not allow to earth any long continuance of Glory . Onely above is constant Happiness to be look'd for and injoyed , where we shall ever see our Saviour in his unchangeable brightness , where the light shall never be either clouded or varied . Moses and Elias are gone , onely Christ is left . The glory of the Law and the Prophets was but temporary , yea momentany ; that onely Christ may remain to us intire and conspicuous . They came but to give testimony to Christ ; when that is done , they are vanished . Neither could these raised Disciples find any miss of Moses and Elias , when they had Christ still with them . Had Jesus been gone , and left either Moses or Elias , or both , in the Mount with his Disciples , that presence ( though glorious ) could not have comforted them . Now that they are gone , and he is left , they cannot be capable of discomfort . O Saviour , it matters not who is away , whilst thou art with us . Thou art God all-sufficient ; what can we want when we want not thee ? Thy presence shall make Tabor it self an Heaven : yea , Hell it self cannot make us miserable with the fruition of thee . XXXII . The Woman taken in Adultery . WHat a busie life was this of Christ's ? He spent the night in the mount of Olives , the day in the Temple : whereas the night is for a retired repose , the day for company . His retiredness was for prayer ; his companiableness was for preaching . All night he watches in the Mount ; all the morning he preaches in the Temple , It was not for pleasure that he was here upon earth ; his whole time was penall and toilsome . How do we resemble him , if his life were all pain and labour , ours all pastime ? He found no such fair success the day before : The multitude was divided in their opinion of him ; messengers were sent and suborned to apprehend him : yet he returns to the Temple . It is for the sluggard or the coward to plead a Lion in the way : upon the calling of God , we must overlook and contemn all the spight and opposition of men . Even after an ill harvest we must sow ; and after denialls we must woe for God. This Sun of Righteousness prevents that other , and shines early with wholsome doctrines upon the Souls of his hearers . The Auditory is both thronged , and attentive . Yet not all with the same intentions : If the people came to learn , the Scribes and Pharisees came to cavill and carp at his teaching . With what a pretence of zeal and justice yet do they put themselves into Christ's presence ? As lovers of Chastity and Sanctimony , and haters of Uncleanness , they bring to him a Woman taken in the flagrance of her Adultery . And why the Woman rather ? since the Man's offence was equall , if not more ; because he should have had more strength of resistence , more grace not to tempt . Was it out of necessity ? Perhaps , the man , knowing his danger , made use of his strength to shift away , and violently brake from his apprehenders . Or was it out of cunning ? in that they hoped for more likely matter to accuse Christ in the case of the woman , then of the man : for that they supposed his mercifull disposition might more probably incline to compassionate her weakness , rather then the stronger vessell . Or was it rather out of partiality ? Was it not then , as now , that the weakest soonest suffers ; and impotency lays us open to the malice of an enemy ? Small flies hang in the webs , whilst wasps break through without controll . The wand and the sheet are for poor offenders ; the great either out-face or out-buy their shame . A beggarly drunkard is haled to the Stocks , whilst the rich is chambered up to sleep out his surfeit . Out of these grounds is the woman brought to Christ : Not to the mount of Olives , not to the way , not to his private lodging ; but to the Temple : and that not to some obscure angle ; but into the face of the assembly . They pleaded for her death ; the punishment which they would onwards inflict was her shame : which must needs be so much more , as there were more eyes to be witnesses of her guiltiness . All the brood of sin affects darkness and secrecy , but this more properly ; the twilight , the night is for the adulterer . It cannot be better fitted then to be dragged out into the light of the Sun , and to be proclaimed with hootings and basins . Oh the impudence of those men who can make merry professions of their own beastliness , and boast of the shamefull trophees of their Lust ! Methinks I see this miserable Adulteress how she stands confounded amidst that gazing and disdainfull multitude ; how she hides her head , how she wipes her blubbered face and weeping eyes . In the mean time it is no dumb show that is here acted by these Scribes and Pharisees ; they step forth boldly to her accusation . Master , this Woman was taken in adultery in the very act . How plausibly do they begin ? Had I stood by and heard them , should I not have said , What holy , honest , conscionable men are these ? what devout clients of Christ ? with what reverence they come to him ? with what zeal of justice ? When he that made and ransacks their bosom tells me , All this is done but to tempt him . Even the falsest hearts will have the plausiblest mouths : like to Solomon's Curtizan , their lips drop as an hony-comb , and their mouth is smoother then oyl ; but their end is bitter as wormwood . False and hollow Pharisees , he is your Master whom ye serve , not he whom ye tempt : onely in this shall he be approved your Master , that he shall pay your wages , and give you your portion with hypocrites . The act of Adultery was her crime : to be taken in the very act , was no part of her sin , but the proof of her just conviction : yet her deprehension is made an aggravation of her shame . Such is the corrupt judgement of the world : To doe ill troubles not men , but to be taken in doing it : unknown filthiness passeth away with ease ; it is the notice that perplexes them , not the guilt . But , O foolish sinners , all your packing and secrecy cannot so contrive it , but that ye shall be taken in the manner ; your Conscience takes you so ; the God of Heaven takes you so : and ye shall once find that your Conscience is more then a thousand witnesses , and God more then a thousand Consciences . They that complain of the act , urge the punishment ; Now Moses in the Law commanded us that such should be stoned . Where did Moses bid so ? Surely the particularity of this execution was without the book . Tradition and custome enacted it , not the Law. Indeed Moses commanded death to both the offenders , not the manner of death to either : By analogy it holds thus . It is flatly commanded in the case of a Damsell betrothed to an Husband , and found not to be a Virgin ; in the case of a Damsell betrothed , who , being defiled in the city , cried not ; Tradition and custome made up the rest ; obtaining , out of this ground , that all Adulterers should be executed by lapidation . The ancienter punishment was burning ; death always , though in divers forms . I shame to think that Christians should slight that sin which both Jews and Pagans held ever deadly . What a mis-citation is this ? Moses commanded . The Law , was God's , not Moses's . If Moses were imployed to mediate betwixt God and Israel , the Law is never the more his : He was the hand of God to reach the Law to Israel , the hand of Israel to take it from God. We do not name the water from the pipes , but from the spring . It is not for a true Israelite to rest in the second means , but to mount up to the supreme originall of justice . How reverent soever an opinion was had of Moses , he cannot be thus named without a shamefull undervaluing of the royall Law of his Maker . There is no mortall man whose authority may not grow into contempt : that of the ever-living God cannot but be ever sacred and inviolable . It is now with the Gospel , as it was then with the Law : the word is no other then Christ's , though delivered by our weakness ; whosoever be the Crier , the Proclamation is the King 's of Heaven . Whilst it goes for ours , it is no marvell if it lie open to despight . How captious a word is this ? Moses said thus , what saiest thou ? If they be not sure that Moses said so , why do they affirm it ? and if they be sure , why do they question that which they know decided ? They would not have desired a better advantage , then a contradiction to that received Law-giver . It is their profession , We are Moses's disciples ; and , We know that God spake to Moses . It had been quarrel enough to oppose so known a Prophet . Still I find it the drift of the enemies of truth , to set Christ and Moses together by the ears ; in the matter of the Sabbath , of Circumcision , of Marriage and Divorce , of the use of the Law , of Justification by the Law , of the sense and extent of the Law , and where not ? But they shall never be able to effect it : they two are fast and indissoluble friends on both parts for ever ; each speaks for other , each establishes other ; they are subordinate , they cannot be opposite ; Moses faithfull as a servant , Christ as a Son. A faithfull servant cannot but be officious to the Son. The true use we make of Moses is , to be our Schoolmaster to teach us , to whip us unto Christ ; the true use we make of Christ is , to supply Moses . By him all that believe are justified from all things from which they could not be justified by the law of Moses . Thus must we hold in with both , if we will have our part in either : So shall Moses bring us to Christ , and Christ to glory . Had these Pharisees out of simplicity , and desire of resolution in a case of doubt , moved this question to our Saviour , it had been no less commendable then now it is blame-worthy . O Saviour , whither should we have recourse but to thine Oracle ? Thou art the Word of the Father , the Doctour of the Church . Whilst we hear from others , What say Fathers ? what say Councils ? let them hear from us , What sayest thou ? But here it was far otherwise : they came not to learn , but to tempt ; and to tempt that they might accuse . Like their Father the Devil , who solicits to sin , that he may plead against us for yieldance . Fain would these colloguing adversaries draw Christ to contradict Moses , that they might take advantage of his contradiction . On the one side , they saw his readiness to tax the false glosses which their presumptuous Doctours had put upon the Law , with an I say unto you : on the other , they saw his inclination to mercy and commiseration in all his courses , so far as to neglect even some circumstances of the Law ; as , to touch the Leper , to heal on the Sabbath , to eat with known sinners , to dismiss an infamous ( but penitent ) offender , to select and countenance two noted Publicans : and hereupon they might perhaps think that his compassion might draw him to cross this Mosaical institution . What a crafty bait is here laid for our Saviour ? Such as he cannot bite at , and not be taken . It seems to them impossible he should avoid a deep prejudice either to his justice or mercy . For thus they imagine ; Either Christ will second Moses in sentencing this woman to death , or else he will cross Moses in dismissing her unpunished . If he command her to be stoned , he loses the honour of his clemency and Mercy ; if he appoint her dismission , he loses the honour of his Justice . Indeed , strip him of either of these , and he can be no Saviour . O the cunning folly of vain men , that hope to beguile Wisedom it self ! Silence and neglect shall first confound those men , whom after his answer will send away convicted . In stead of opening his mouth , our Saviour bows his body ; and in stead of returning words from his lips , writes characters on the ground with his finger . O Saviour , I had rather silently wonder at thy gesture , then inquire curiously into the words thou wrotest , or the mysteries of thus writing : onely herein I see thou meantest to shew a disregard to these malicious and busy cavillers . Sometimes taciturnity and contempt are the best answers . Thou that hast bidden us Be wise as serpents , givest us this noble example of thy prudence . It was most safe that these tempters should be thus kept fasting with a silent disrespect , that their eagerness might justly draw upon them an insuing shame . The more unwillingness they saw in Christ to give his answer , the more pressive and importunate they were to draw it from him . Now , as forced by their so zealous irritation , our Saviour rouzeth up himself , and gives it them home , with a reprehensory and stinging satisfaction ; He that is without sin among you , let him first cast a stone at her . As if his very action had said , I was loth to have shamed you ; and therefore could have been willing not to have heard your ill-meant motion : but since you will needs have it , and by your vehemence force my justice , I must tell you , there is not one of you but is as faulty as she whom ye accuse ; there is no difference , but that your sin is smothered in secrecy , hers is brought forth into the light . Ye had more need to make your own peace by an humble repentance , then to urge severity against another . I deny not but Moses hath justly from God imposed the penalty of death upon such hainous offences : but what then would become of you ? If death be her due , yet not by those your unclean hands : your hearts know you are not honest enough to accuse . Lo , not the bird , but the fouler is taken . He says not , Let her be stoned ; this had been against the course of his Mercy : he says not , Let her not be stoned ; this had been against the Law of Moses . Now he so answers , that both his Justice and Mercy are entire ; she dismissed , they shamed . It was the manner of the Jews , in those hainous crimes that were punished with Lapidation , that the witnesses and accusers should be the first that should lay hands upon the guilty : well doth our Saviour therefore choak these accusers with the conscience of their so foul incompetency . With what face , with what heart could they stone their own sin in another person ? Honesty is too mean a term . These Scribes and Pharisees were noted for extraordinary and admired Holiness : the outside of their lives was not onely inoffensive , but Saint-like and exemplary . Yet that all-seeing eye of the Son of God , which found folly in the Angels , hath much more found wickedness in these glorious Professours . It is not for nothing that his eyes are like a flame of fire . What secret is there which he searches not ? Retire your selves , O ye foolish sinners , into your inmost closets , yea ( if ye can ) into the center of the earth ; his eye follows you , and observes all your carriages : no bolt , no bar , no darkness can keep him out . No thief was ever so impudent as to steal in the very face of the Judge . O God , let me see my self seen by thee , and I shall not dare to offend . Besides notice , here is exprobration . These mens sins , as they had been secret , so they were forgotten . It is long since they were done ; neither did they think to have heard any more news of them . And now when time and security had quite worn them out of thought , he that shall once be their Judge , calls them to a back-reckoning . One time or other shall that just God lay our sins in our dish , and make us possess the sins of our youth . These things thou didst , and I kept silence ; and thou thoughtest I was like unto thy self : but I will reprove thee , and set them in order before thee . The penitent man's sin lies before him for his humiliation ; the impenitent's , for his shame and confusion . The act of sin is transient , not so the guilt ; that will stick by us , and return upon us , either in the height of our security , or the depth of our misery , when we shall be least able to bear it . How just may it be with God to take us at advantages , and then to lay his arrest upon us when we are laid up upon a former suit ? It is but just there should be a requisition of innocence in them that prosecute the vices of others . The offender is worthy of stoning , but who shall cast them ? How ill would they become hands as guilty as her own ? What doe they but smite themselves , who punish their own offences in other men ? Nothing is more unjust or absurd , then for the beam to censure the moat , the oven to upbraid the kiln . It is a false and vagrant zeal that begins not first at home . Well did our Saviour know how bitter and strong a pill he had given to these false Justiciaries ; and now he will take leisure to see how it wrought : whilst therefore he gives time to them to swallow it , and put it over , he returns to his old gesture of a seeming inadvertency . How sped the receit ? I do not see any one of them stand out with Christ , and plead his own innocency ; and yet these men ( which is very remarkable ) placed the fulfilling or violation of the Law onely in the outward act . Their hearts misgave them , that if they should have stood out in contestation with Christ , he would have utterly shamed them , by displaying their old and secret sins ; and have so convinced them by undeniable circumstances , that they should never have clawed off the reproach : And therefore when they heard it , being convicted by their own conscience , they went out one by one , beginning at the eldest , even unto the last . There might seem to be some kind of mannerly order in this guilty departure . Not all at once ; lest they should seem violently chased away by this charge of Christ : now their slinking away one by one may seem to carry a shew of a deliberate and voluntary discession . The eldest first . The ancienter is fitter to give then take example ; and the younger could think it no shame to follow the steps of a grave fore-man . O wonderfull power of conscience ! Man can no more stand out against it , then it can stand out against God. The Almighty , whose substitute is set in our bosome , sets it on work to accuse . It is no denying , when that says we are guilty ; when that condemns us , in vain are we acquitted by the world . With what bravery did these Hypocrites come to set upon Christ ? with what triumph did they insult upon that guilty Soul ? Now they are thunder-struck with their own Conscience , and drop away confounded ; and well is he that can run away farthest from his own shame . No wicked man needs to seek out of himself for a Judge , Accuser , Witness , Tormentour . No sooner do these Hypocrites hear of their sins from the mouth of Christ , then they are gone . Had they been sincerely touched with a true remorse , they would have rather come to him upon their knees , and have said , Lord , we know and find that thou knowest our secret sins ; this argues thy Divine Omniscience . Thou that art able to know our sins , art able to remit them . O pardon the iniquities of thy servants . Thou that accusest us , do thou also acquit us . But now in stead hereof , they turn their back upon their Saviour , and haste away . An impenitent man cares not how little he hath either of the presence of God , or of the mention of his sins . O fools ! if ye could run away from God , it were somewhat ; but whilst ye move in him , what doe ye ? whither go ye ? Ye may run from his Mercy , ye cannot but run upon his Judgement . Christ is left alone . Alone in respect of these complainants ; not alone in respect of the multitude : there yet stands the mournfull Adulteress . She might have gone forth with them ; no body constrained her stay : but that which sent them away , stayed her , Conscience . She knew her guiltiness was publickly accused , and durst not be by herself denied : as one that was therefore fastened there by her own guilty heart , she stirs not till she may receive a dismission . Our Saviour was not so busie in writing , but that he read the while the guilt and absence of those accusers ; he that knew what they had done , knew no less what they did , what they would doe . Yet , as if the matter had been strange to him , he lifts up himself , and says , Woman , where are thy accusers ? How well was this sinner to be left there ? Could she be in a safer place then before the Tribunall of a Saviour ? Might she have chosen her refuge , whither should she rather have fled ? O happy we , if when we are convinced in our selves of our sins , we can set our selves before that Judge who is our Surety , our Advocate , our Redeemer , our ransome , our peace ! Doubtless , she stood doubtfull betwixt hope and fear ; Hope , in that she saw her accusers gone ; Fear , in that she knew what she had deserved : and now whilst she trembles in expectation of a sentence , she hears , Woman , where are thy accusers ? Wherein our Saviour intends the satisfaction of all the hearers , of all the beholders : that they might apprehend the guiltiness , and therefore the unfitness , of the accusers ; and might well see there was no warrantable ground of his farther proceeding against her . Two things are necessary for the execution of a Malefactour , Evidence , Sentence ; the one from Witnesses , the other from the Judge . Our Saviour asks for both . The accusation and proof must draw on the sentence ; the sentence must proceed upon the evidence of the proof . Where are thy accusers ? hath no man condemned thee ? Had sentence passed legally upon the Adulteress , doubtless our Saviour would not have acquitted her : For as he would not intrude upon others offices , so he would not cross or violate the justice done by others . But now , finding the coast clear , he says , Neither do I condemn thee . What , Lord ? dost thou then shew favour to foul offenders ? Art thou rather pleased that gross sins should be blanched , and sent away with a gentle connivency ? Far , far be this from the perfection of thy Justice . He that hence argues Adulteries not punishable by death , let him argue the unlawfulness of dividing of inheritances , because in the case of the two wrangling brethren thou saidst , Who made me a divider of inheritances ? Thou declinedst the office , thou didst not dislike the act , either of parting lands , or punishing offenders . Neither was here any absolution of the woman from a sentence of death , but a dismission of her from thy sentence , which thou knewest not proper for thee to pronounce . Herein hadst thou respect to thy calling , and to the main purpose of thy coming into the world ; which was neither to be an arbiter of Civil Causes , nor a judge of Criminal , but a Saviour of mankind ; not to destroy the Body , but to save the Soul. And this was thy care in this miserable Offender ; Goe , and sin no more . How much more doth it concern us to keep within the bounds of our vocation , and not to dare to trench upon the functions of others ? How can we ever enough magnifie thy Mercy , who takest no pleasure in the death of a sinner ? who so camest to save , that thou challengest us of unkindness for being miserable , Why will ye die , O house of Israel ? But , O Son of God , though thou wouldst not then be a Judge , yet thou wilt once be : Thou wouldst not in thy first coming judge the sins of men , thou wilt come to judge them in thy second . The time shall come when upon that just and glorious Tribunall thou shalt judge every man according to his works . That we may not one day hear thee say , Goe , ye cursed , let us now hear thee say , Goe , sin no more . XXXIII . The Thankfull Penitent . ONE while I find Christ invited by a Publican , now by a Pharisee . Where-ever he went , he made better chear then he found , in an happy exchange of spirituall repast for bodily . Who knows not the Pharisees to have been the proud enemies of Christ ; men over-conceited of themselves , contemptuous of others ; severe in shew , Hypocrites in deed , strict Sectaries , insolent Justiciaries ? Yet here one of them invites Christ ; and that in good earnest . The man was not ( like his fellows ) captious , not ceremonious : had he been of their stamp , the omission of washing the feet had been mortall . No profession hath not yielded some good : Nicodemus and Gamaliel were of the same strain . Neither is it for nothing , that the Evangelist having branded this Sect for despising the counsell of God against themselves , presently subjoyns this history of Simon the Pharisee , as an exempt man. O Saviour , thou canst find out good Pharisees , good Publicans , yea a good Thief upon the Cross ; and that thou maist find , thou canst make them so . At the best , yet he was a Pharisee , whose table thou here refusedst not . So didst thou in wisedom and mercy attemper thy self , as to become all things to all men , that thou mightest win some . Thy Harbenger was rough , as in cloaths , so in disposition ; professedly harsh and austere : thy self wert milde and sociable . So it was fit for both . He was a preacher of Penance ; thou the authour of comfort and Salvation : He made way for Grace ; thou gavest it . Thou hast bidden us to follow thy self , not thy Fore-runner . That then which Politicks and time-servers doe for earthly advantages , we will doe for spirituall ; frame our selves to all companies , not in evil , but in good , yea in indifferent things . What wonder is it that thou , who camest down from Heaven to frame thy self to our nature , shouldst , whilst thou wert on earth , frame thy self to the severall dispositions of men ? Catch not at this , O ye licentious Hypocrites , men of all hours , that can eat with gluttons , drink with drunkards , sing with ribalds , scoffe with profane scorners , and yet talk holily with the religious , as if ye had hence any colour for your changeable conformity to all fashions . Our Saviour never sinn'd for any man's sake , though for our sakes he was sociable , that he might keep us from sinning . Can ye so converse with leud good-fellows , as that ye repress their sins , redress their exorbitances , win them to God ? now ye walk in the steps of him that stuck not to sit down in the Pharisee's house . There sate the Saviour , and , Behold , a woman in the City that was a sinner . I marvell not that she is led in with a note of wonder ; wonder , both on her part , and on Christ's . That any sinner , that a sensuall sinner obdured in a notorious trade of evil , should voluntarily , out of a true remorse for her leudness , seek to a Saviour , it is worthy of an accent of admiration . The noise of the Gospel is common ; but where is the power of it ? it hath store of hearers , but few converts . Yet were there no wonder in her , if it were not with reference to the power and mercy of Christ ; his power that thus drew the sinner , his mercy that received her . O Saviour , I wonder at her , but I bless thee for her ; by whose onely Grace she was both moved , and accepted . A sinner ? Alas , who was not ? who is not so ? Not onely in many things we sin all ; but in all things we all let fall many sins . Had there been a woman not a sinner , it had been beyond wonder . One man there was that was not a sinner ; even he that was more then man , that God and Man , who was the refuge of this sinner : but never woman that sinned not . Yet he said not , a Woman that had sinned , but , that was a sinner . An action doth not give denomination , but a trade . Even the wise Charity of Christians ( much more the mercy of God ) can distinguish between sins of infirmity , and practice of sin ; and esteem us not by a transient act , but by a permanent condition . The woman was noted for a luxurious and incontinent life . What a deal of variety there is of sins ? That which faileth cannot be numbred . Every sin continued deserves to brand the Soul with this style . Here one is pickt out from the rest : she is not noted for Murther , for Theft , for Idolatry ; onely her Lust makes her a woman that was a sinner . Other Vices use not to give the owner this title , although they should be more hainous then it . Wantons may flatter themselves in the indifferency or slightness of this offence ; their Souls shall need no other conveiance to Hell then this : which cannot be so pleasing to Nature as it is hatefull to God , who so speaks of it as if there were no sins but it , a Woman that was a sinner . She was a sinner , now she is not ; her very presence argues her change . Had she been still in her old trade , she would no more have endured the sight of Christ , then that Devil did which cried out , Art thou come to torment me ? Her eyes had been lamps and fires of Lust , not fountains of tears ; her hairs had been nets to catch foolish lovers , not a towell for her Saviour's feet : yet still she carries the name of what she was ; a scar still remains after the wound healed . Simon will be ever the Leper , and Matthew the Publican . How carefully should we avoid those actions which may ever stain us ? What a difference there is betwixt the carriage and proceedings of God and men ? The mercy of God , as it calleth those things that are not as if they were , so it calleth those things that were as if they were not ; I will remember your iniquities no more . As some skilfull Chirurgion so sets the bone , or heals the sore , that it cannot be seen where the complaint was . Man's word is , that which is done cannot be undone : but the omnipotent goodness of God doth ( as it were ) undoe our once-committed sins . Take away my iniquity , and thou shalt find none . What we were in our selves , we are not to him , since he hath changed us from our selves . O God , why should we be niggardly , where thou art liberal ? why should we be reading those lines which thou hast not onely crossed , but quite blotted , yea wiped out ? It is a good word , She was a sinner . To be wicked , is odious to God , Angels , Saints , men ; to have been so , is blessed and glorious . I rejoyce to look back , and see my Egyptians lying dead upon the shore , that I may praise the Authour of my deliverance and victory . Else , it matters not what they were , what I was . O God , thou whose title is , I am , regardest the present . He befriends and honours us that says , Such ye were , but ye are washed . The Place adds to the hainousness of the sin ; In the City . The more publick the fact is , the greater is the scandall . Sin is sin , though in a desart . Others eyes do not make the act more vile in it self ; but the offence is multiplied by the number of beholders . I hear no Name of either the City or the Woman ; she was too well known in her time . How much better is it to be obscure , then infamous ? Herein , I doubt not , God meant to spare the reputation of a penitent Convert . He who hates not the person , but the sin , cares onely to mention the sin , not the person . It is justice to prosecute the Vice , it is mercy to spare the Offender . How injurious a presumption is it for any man to name her whom God would have concealed ? and to cast this aspersion on those whom God hath noted for holiness ? The worst of this woman is past , She was a sinner ; the best is to come , She sought out Jesus . Where ? In the house of a Pharisee . It was the most inconvenient place in the world for a noted sinner to seek Christ in . No men stood so much upon the terms of their own Righteousness ; no men so scornfully disdained an infamous person . The touch of an ordinary ( though honest ) Jew was their pollution ; how much more the presence of a Strumpet ? What a sight was a known sinner to him , to whom his holiest neighbour was a sinner ? How doth he ( though a better Pharisee ) look awry to see such a piece in his house , whilst he dares think , If this man were a Prophet , he would surely know what manner of woman this is ? Neither could she fore-imagine less , when she ventured to press over the threshold of a Pharisee . Yet not the known austerity of the man , and her mis-welcome to the place , could affright her from seeking her Saviour even there . No disadvantage can defer the Penitent Soul from a speedy recourse to Christ . She says not , If Jesus were in the street , or in the field , or in the house of some humble Publican , or any-where save with a Pharisee , I would come to him ; now I will rather defer my access , then seek him where I shall find scorn and censure : but , as not fearing the frowns of that overly Host , she thrusts her self into Simon 's house to find Jesus . It is not for the distressed to be bashfull ; it is not for a believer to be timorous . O Saviour , if thy Spouse miss thee , she will seek thee through the streets ; the blows of the watch shall not daunt her . If thou be on the other side of the water , a Peter will leap into the Sea , and swim to thee : if on the other side of the fire , thy blessed Martyrs will run through those flames to thee . We are not worthy of the comfort of thy presence , if wheresoever we know thou art , whether in prison , or in exile , or at the stake , we do not hasten thither to injoy thee . The Place was not more unfit then the Time : a Pharisee's house was not more unproper for a sinner , then a Feast was for humiliation . Tears at a Banquet are as Jiggs at a Funeral . There is a season for all things . Musick had been more apt for a Feast then mourning . The heart that hath once felt the sting of sin , and the sweetness of remission , hath no power to delay the expressions of what it feels , and cannot be confined to terms of circumstance . Whence then was this zeal of her access ? Doubtless , she had heard from the mouth of Christ , in those heavenly Sermons of his , many gracious invitations of all troubled and labouring Souls ; she had observed how he vouchsafed to come under the roofs of despised Publicans , of professed enemies ; she had noted all the passages of his power and mercy ; and now deep remorse wrought upon her heart for her former viciousness . The pool of her Conscience was troubled by the descending Angel , and now she steps in for a cure . The arrow stuck fast in her Soul , which she could not shake out ; and now she comes to this sovereign Dittany , to expell it . Had not the Spirit of God wrought upon her ere she came , and wrought her to come , she had never either sought or found Christ . Now she comes in , and finds that Saviour whom she sought : she comes in , but not empty-handed : though debauched , she was a Jewess . She could not but have heard that she ought not to appear before the Lord empty . What then brings she ? It was not possible she could bring to Christ a better present then her own Penitent Soul : yet , to testifie that , she brings another , delicate both for the vessell and the contents , a box of Alabaster ; a solid , hard , pure , clear marble , fit for the receit of so precious an ointment : the ointment pleasant and costly ; a composition of many fragrant Odours , not for medicine , but delight . The Soul that is truly touched with the sense of its own sin can think nothing too good , too dear for Christ . The remorsed sinner begins first with the tender of burnt-offerings and calves of a year old ; thence he ascends to Hecatombs , thousands of rams ; and above that yet , to ten thousand rivers of oyl ; and yet higher , could be content to give the first-fruit of his body to expiate the sin of his Soul. Any thing , every thing is too small a price for peace . O Saviour , since we have tasted how sweet thou art , lo , we bring thee the daintiest and costliest perfumes of our humble Obediences : yea , if so much of our bloud , as this woman brought oyntment , may be usefull or pleasing to thy name , we do most chearfully consecrate it unto thee . If we would not have thee think Heaven too good for us , why should we stick at any earthly retribution to thee in lieu of thy great mercies ? Yet here I see more then the price . This odoriferous perfume was that wherewith she had wont to make her self pleasing to her wanton Lovers ; and now she comes purposely to offer it up to her Saviour . As her Love was turned another way from sensuall to Divine , so shall her Ointment also be altered in the use : that which was abused to Luxury , shall now be consecrated to Devotion . There is no other effect in whatsoever true Conversion . As we have given our members servants to iniquity to commit iniquity , so shall we now give our members servants unto righteousness in holiness . If the dames of Israel , that thought nothing more worth looking on then their own faces , have spent too much time in their glasses ; now they shall cast in those metalls to make a Laver for the washing of their uncleannesses . If I have spent the prime of my strength , the strength of my wit , upon my self and vanity ; I have bestowed my Alabaster-box amiss : O now teach me , my God and Saviour , to improve all my time , all my abilities to thy glory . This is all the poor recompence can be made thee for those shamefull dishonours thou hast received from me . The Woman is come in ; and now she doth not boldly face Christ , but , as unworthy of his presence , she stands behind . How could she in that site wash his feet with her tears ? Was it that our Saviour did not sit at the Feast , ( after our fashion , ) but , according to the then - Jewish and Roman fashion , lay on the one side ? Or was it that this phrase doth not so much import posture as presence ? Doubtless , it was bashfulness and shame arising from the conscience of her own former wickedness that placed her thus . How well is the case altered ? She had wont to look boldly in the face of her Lovers : now she dares not behold the awfull countenance of her Saviour . She had wont to send her alluring beams forth into the eyes of her wanton paramours : now she casts her dejected eyes to the earth , and dares not so much as raise them up to see those eyes from which she desired commiseration . It was a true inference of the Prophet , Thou hast an whore's forehead , thou canst not blush : there cannot be a greater sign of whorishness then impudence . This woman can now blush ; she hath put off the Harlot , and is turned true Penitent . Bashfulness is both a sign , and effect of Grace . O God , could we but bethink how wretched we are in nature , how vile through our sins , how glorious , holy and powerfull a God thou art , ( before whom the brightest Angels hide their faces , ) we could not come but with a trembling awfulness into thy presence . Together with shame , here is sorrow : a sorrow testified by tears ; and tears in such abundance , that she washes the feet of our Saviour with those streams of penitence ; She began to wash his feet with tears . We hear when she began , we hear not when she ended . When the grapes are pressed , the juice runs forth : so when the mind is pressed , tears distill ; the true juice of penitence and sorrow . These eyes were not used to such clouds , or to such showrs ; there was nothing in them formerly but sun-shine of pleasure , beams of Lust : Now they are resolved into the drops of grief and contrition . Whence was this change , but from the secret working of God's Spirit ? He caused his wind to blow , and the waters flowed ; he smote the rock , and the waters gushed out . O God , smite thou this rocky Heart of mine , and the waters of Repentance shall burst forth in abundance . Never were thy feet , O Saviour , bedewed with more precious liquour then this of remorsefull tears . These cannot be so spent , but that thou keepest them in thy bottle ; yea thou returnest them back with interest of true comfort : They that sow in tears shall reap in joy . Blessed are they that mourn . Lo , this wet seed-time shall be followed with an harvest of happiness and glory . That this service might be complete , as her Eyes were the Ewre , so her Hair was the Towell for the feet of Christ . Doubtless at a Feast there was no want of the most curious linen for this purpose . All this was nothing to her : to approve her sincere Humility , and hearty devotion to Christ , her hair shall be put to this glorious office . The hair is the chief ornament of womanhood : the feet , as they are the lowest part of the body , so the meanest for account , and homeliest for imployment : and lo , this Penitent bestows the chief ornament of her head on the meanest office to the feet of her Saviour . That hair which she was wont to spread as a net to catch her amorous companions , is honoured with the imployment of wiping the beautifull feet of him that brought the glad tidings of peace and salvation : and , might it have been any service to him to have licked the dust under those feet of his , how gladly would she have done it ? Nothing can be mean that is done to the honour of a Saviour . Never was any hair so preferred as this . How I envy those locks that were graced with the touch of those sacred feet ; but much more those lips that kissed them ? Those lips that had been formerly inured to the wanton touches of her lascivious Lovers , now sanctifie themselves with the testimony of her humble homage and dear respects to the Son of God. Thus her oyntment , hands , eyes , hair , lips are now consecrated to the service of Christ her Saviour , whom she had offended . If our satisfaction be not in some kind proportionable to our offence , we are no true Penitents . All this while I hear not one word fall from the mouth of this woman . What need her tongue speak , when her eyes spake , her hands spake , her gesture , her countenance , her whole carriage was vocall ? I like this silent speaking well , when our actions talk , and our tongues hold their peace . The common practice is contrary ; Mens tongues are busie , but their hands are still . All their Religion lies in their tongue ; their hands either doe nothing , or ill ; so as their profession is but wind , as their words . Wherefore are words but for expression of the mind ? If that could be known by the eye or by the hand , the language of both were alike . There are no words amongst Spirits ; yet they perfectly understand each other . The Heavens declare the glory of God. All tongues cannot speak so loud as they that have none . Give me the Christian that is seen , and not heard . The noise that our tongue makes in a formality of profession shall ( in the silence of our hands ) condemn us for Hypocrites . The Pharisee saw all this , but with an evil eye . Had he not had some Grace , he had never invited such a Guest as Jesus : and if he had had Grace enough , he had never entertained such a thought as this of the guest he invited ; If this man were a Prophet , he would have known what manner of woman it is that toucheth him ; for she is a sinner . How many errours in one breath ? Justly ( O Simon ) hath this one thought lost thee the thank of thy Feast . Belike , at the highest , thou judgedst thy guest but a Prophet ; and now thou doubtest whether he were so much . Besides this undervaluation , how unjust is the ground of this doubt ? Every Prophet knew not every thing ; yea no Prophet ever knew all things . Elisha knew the very secrets of the Assyrian privy-chamber : yet he knew not the calamity of his worthy Hostess . The finite knowledge of the ablest Seer reaches but so far as it will please God to extend it . Well might he therefore have been a Prophet , and in the knowledge of greater matters not have known this . Unto this , how weakly didst thou , because of Christ's silent admission of the woman , suppose him ignorant of her quality ? As if knowledge should be measured always by the noise of expression . Stay but a while , and thou shalt find that he well knew both her life and thy heart . Besides , how injuriously dost thou take this woman for what she was ? not conceiving , ( as well thou mightest ) were not this woman a Convert , she would never have offered her self into this presence . Her modesty and her tears bewray her change : and if she be changed , why is she censured for what she is not ? Lastly , how strong did it savour of the leven of thy profession , that thou supposest ( were she what she was ) that it could not stand with the knowledge and holiness of a Prophet to admit of her least touch , yea of her presence ? Whereas on the one side , outward conversation in it self makes no man unclean or holy , but according to the disposition of the patient ; on the other , such was the purity and perfection of this thy glorious guest , that it was not possibly infectible , nor any way obnoxious to the danger of others sin . He that said once , Who touched me ? in regard of virtue issuing from him , never said , Whom have I touched ? in regard of any contagion incident to him . We sinfull creatures , in whom the Prince of this world finds too much , may easily be tainted with other mens sins ; He , who came to take away the sins of the world , was uncapable of pollution by sin . Had the woman then been still a sinner , thy censure of Christ was proud and unjust . The Pharisee spake ; but it was within himself : and now , behold , Jesus answering , said . What we think , we speak to our hearts , and we speak to God ; and he equally hears , as if it came out of our mouths . Thoughts are not free . Could men know and convince them , they would be no less liable to censure then if they came forth cloathed with words . God , who hears them , judges of them accordingly . So here , the heart of Simon speaks , Jesus answers . Jesus answers him , but with a Parable . He answers many a thought with Judgment ; the blasphemy of the heart , the murther of the heart , the adultery of the heart are answered by him with reall vengeance . For Simon , our Saviour saw his errour was either out of simple ignorance or weak mistaking : where he saw no malice then , it is enough to answer with a gentle conviction . The convictive answer of Christ is by way of Parable . The wisedom of God knows how to circumvent us for our gain ; and can speak that pleasingly by a prudent circumlocution , which right-down would not be digested . Had our Saviour said in plain terms , Simon , whether dost thou or this sinner love me more ? the Pharisee could not for shame but have stood upon his reputation , and in a scorn of the comparison have protested his exceeding respects to Christ . Now , ere he is aware , he is fetch'd in to give sentence against himself for her whom he condemned . O Saviour , thou hast made us fishers of men ; how should we learn of thee , so to bait our hooks , that they may be most likely to take ? Thou the great Housholder of thy Church hast provided victuals for thy family , thou hast appointed us to dress them : if we do not so cook them as that they may fit the palats to which they are intended , we do both lose our labour and thy cost . The Parable is of two Debtours to one Creditour ; the one owed a lesser sum , the other a greater ; both are forgiven . It was not the purpose of him that propounded it , that we should stick in the bark . God is our Creditour , our sins our Debts ; we are all Debtours , but one more deep then another . No man can pay this Debt alone ; satisfaction is not possible : onely remission can discharge us . God doth in mercy forgive as well the greatest as the least sins . Our love to God is proportionable to the sense of our remission . So then the Pharisee cannot chuse but confess , that the more and greater the sin is , the greater mercy in the forgiveness ; and the more mercy in the forgiver , the greater obligation and more love in the forgiven . Truth , from whose mouth soever it falls , is worth taking up . Our Saviour praises the true judgment of a Pharisee . It is an injurious indiscretion in those who are so prejudiced against the persons , that they reject the truth . He that would not quench the smoaking flax , incourages even the least good . As the carefull Chirurgion stroaks the arm ere he strikes the vein ; so did Christ here , ere he convinces the Pharisee of his want of love , he graceth him with a fair approbation of his judgment . Yet the while turning both his face and his speech to the poor Penitent ; as one that cared more for a true humiliation for sin , then for a false pretence of respect and innocence . With what a dejected and abashed countenance , with what earth-fixed eyes do we imagine the poor woman stood , when she saw her Saviour direct his face and words to her ? She that durst but stand behind him , and steal the falling of some tears upon his feet , with what a blushing astonishment doth she behold his sidereall countenance cast upon her ? Whilst his eye was turned towards this Penitent , his speech was turned to the Pharisee concerning that Penitent , by him mistaken ; Seest thou this Woman ? He who before had said , If this man were a Prophet , he would have known what manner of Woman this is , now hears , Seest thou this Woman ? Simon saw but her outside : Jesus lets him see that he saw her heart ; and will thus convince the Pharisee that he is more then a Prophet , who knew not her conversation onely , but her Soul. The Pharisee , that went all by appearance , shall by her deportment see the proof of her good disposition : it shall happily shame him to hear the comparison of the wants of his own entertainments with the abundance of hers . It is strange that any of this formall Sect should be defective in their Lotions . Simon had not given water to so great a Guest ; she washes his feet with her tears . By how much the water of the eye was more precious then the water of the earth , so much was the respect and courtesie of this Penitent above the neglected office of the Pharisee . What use was there of a Towell , where was no water ? She that made a fountain of her eyes , made precious napary of her hair : that better flax shamed the linen in the Pharisee's chest . A kiss of the cheek had wont to be pledge of the welcome of their guests . Simon neglects to make himself thus happy : she redoubles the kisses of her humble thankfulness upon the blessed feet of her Saviour . The Pharisee omits ordinary oyl for the head : she supplies the most precious and fragrant oyl to his feet . Now the Pharisee reads his own taxation in her praise ; and begins to envy where he had scorned . It is our fault , O Saviour , if we mistake thee . We are ready to think , so thou have the substance of good usage , thou regardest not the complements and ceremonies ; whereas now we see thee to have both meat and welcome in the Pharisee's house , and yet hear thee glance at his neglect of washing , kissing , anointing . Doubtless , omission of due circumstances in thy Entertainment may deserve to lose our thanks . Do we pray to thee ? do we hear thee preach to us ? now we make thee good chear in our house : but if we perform not these things with the fit decency of our outward carriages , we give thee not thy water , thy kisses , thy oyl . Even meet ritual observances are requisite for thy full welcome . Yet how little had these things been regarded , if they had not argued the woman's thankfull love to thee , and the ground of that love , sense of her remission , and the Pharisee's default in both ? Love and action do necessarily evince each other . True love cannot lurk long unexpressed : it will be looking out at the eyes , creeping out of the mouth , breaking out at the fingers ends , in some actions of dearness ; especially those wherein there is pain and difficulty to the agent , profit or pleasure to the affected . O Lord , in vain shall we profess to love thee , if we doe nothing for thee . Since our goodness cannot reach up unto thee , who art our glorious Head ; O let us bestow upon thy Feet ( thy poor Members here below ) our tears , our hands , our oyntment , and whatever our gifts or endeavours may testifie our thankfulness and love to thee in them . O happy word ! Her sins , which are many , are forgiven her . Methinks I see how this poor Penitent revived with this breath ; how new life comes into her eyes , new bloud into her cheeks , new spirits into her countenance : like unto our Mother Earth ; when , in that first confusion , God said , Let the earth bring forth grass , the herb that beareth seed , and the fruit-tree yielding fruit , all runs out into flowers , and blossoms , and leaves , and fruit . Her former tears said , Who shall deliver me from this body of death ? Now her chearfull smiles say , I thank God through Jesus Christ my Lord. Seldome ever do we meet with so perfect a Penitent ; seldome do we find so gracious a dismission . What can be wished of any mortall creature but Remission , Safety , Faith , Peace ? All these are here met to make a contrite Soul happy . Remission , the ground of her Safety ; Faith , the ground of her Peace ; Safety and Salvation , the issue of her Remission ; Peace , the blessed fruit of her Faith. O Woman , the perfume that thou broughtest is poor and base in comparison of those sweet savours of rest and happiness that are returned to thee . Well was that ointment bestowed , wherewith thy Soul is sweetned to all Eternity . XXXIV . Martha and Mary . WE may reade long enough ere we find Christ in an house of his own . The foxes have holes , and the birds have nests : he that had all , possessed nothing . One while I see him in a Publican's house , then in a Pharisee's ; now I find him at Martha's . His last entertainment was with some neglect , this with too much solicitude . Our Saviour was now in his way ; the Sun might as soon stand still as he . The more we move , the liker we are to Heaven , and to this God that made it . His progress was to Jerusalem , for some holy Feast . He whose Devotion neglected not any of those sacred Solemnities , will not neglect the due opportunities of his bodily refreshing : as not thinking it meet to travell and preach harbourless , he diverts ( where he knew his welcome ) to the village of Bethany . There dwelt the two devout Sisters , with their Brother , his Friend Lazarus ; their roof receives him . O happy house into which the Son of God vouchsafed to set his foot ! O blessed women , that had the grace to be the Hostesses to the God of Heaven ! How should I envy your felicity herein , if I did not see the same favour ( if I be not wanting to my self ) lying open to me ? I have two ways to entertain my Saviour , in his Members , and in himself . In his Members , by Charity and Hospitableness ; what I doe to one of those his little ones , I doe to him : In himself , by Faith ; If any man open , he will come in and sup with him . O Saviour , thou standest at the door of our hearts , and knockest by the solicitations of thy Messengers , by the sense of thy Chastisements , by the motions of thy Spirit : if we open to thee by a willing admission and faithfull welcome , thou wilt be sure to take up our Souls with thy gracious presence ; and not to sit with us for a momentany meal , but to dwell with us for ever . Lo , thou didst but call in at Bethany ; but here shall be thy rest for everlasting . Martha ( it seems ) as being the elder Sister , bore the name of the House-keeper ; Mary was her assistent in the charge . A Blessed pair ; Sisters not more in Nature then Grace , in spirit no less then in flesh . How happy a thing it is when all the parties in a family are joyntly agreed to entertain Christ ? No sooner is Jesus entred into the house then he falls to preaching : that no time may be lost , he stays not so much as till his meat be made ready ; but whilst his bodily repast was in hand , provides spiritual food for his Hosts . It was his meat and drink to doe the will of his Father : he fed more upon his own diet then he could possibly upon theirs ; his best chear was to see them spiritually fed . How should we , whom he hath called to this sacred Function , be instant in season and out of season ? We are , by his sacred ordination , the Lights of the world . No sooner is the candle lighted , then it gives that light which it hath , and never intermits till it be wasted to the snuff . Both the Sisters for a time sate attentively listening to the words of Christ . Houshold occasions call Martha away : Mary sits still at his feet , and hears . Whether shall we more praise her Humility , or her Docility ? I do not see her take a stool and sit by him , or a chair and sit above him ; but , as desiring to shew her heart was as low as her knees , she sits at his feet . She was lowly set , richly warmed with those Heavenly beams . The greater submission , the more Grace . If there be one hollow in the valley lower then another , thither the waters gather . Martha's house is become a Divinity-school : Jesus , as the Doctour , sits in the chair ; Martha , Mary , and the rest , sit as Disciples at his feet . Standing implies a readiness for motion ; Sitting , a settled composedness to this holy attendence . Had these two Sisters provided our Saviour never such delicates , and waited on his trencher never so officiously , yet had they not listened to his instruction , they had not bidden him welcome ; neither had he so well liked his entertainment . This was the way to feast him ; to feed their ears by his Heavenly Doctrine : His best chear is our proficiency ; our best chear is his Word . O Saviour , let my Soul be thus feasted by thee , do thou thus feast thy self by feeding me ; this mutual diet shall be thy praise and my happiness . Though Martha was for the time an attentive hearer , yet now her care of Christ's entertainment carries her into the Kitchin ; Mary sits still . Neither was Mary more devout then Martha busie : Martha cares to feast Jesus ; Mary , to be feasted of him . There was more solicitude in Martha's active part ; more piety in Mary's sedentary attendence : I know not in whether more zeal . Good Martha was desirous to express her joy and thankfulness for the presence of so blessed a Guest , by the actions of her carefull and plentious entertainment . I know not how to censure the Holy woman for her excess of care to welcome her Saviour . Sure she her self thought she did well ; and out of that confidence fears not to complain to Christ of her Sister . I do not see her come to her Sister , and whisper in her ear the great need of her aid ; but she comes to Jesus , and , in a kind of unkind expostulation of her neglect , makes her moan to him ; Lord , dost thou not care that my sister hath left me to serve alone ? Why did she not rather make her first address to her Sister ? Was it for that she knew Mary was so tied by the ears , with those adamantine chains that came from the mouth of Christ , that untill his silence and dismission she had no power to stir ? Or was it out of an honour and respect to Christ , that in his presence she would not presume to call off her Sister without his leave ? Howsoever , I cannot excuse the Holy woman from some weaknesses . It was a fault to measure her Sister by her self , and apprehending her own act to be good , to think her Sister could not doe well if she did not so too . Whereas Goodness hath much latitude . Ill is opposed to Good , not Good to Good. Neither in things lawfull or indifferent are others bound to our examples . Mary might hear , Martha might serve , and both doe well . Mary did not censure Martha for her rising from the feet of Christ , to prepare his meal : neither should Martha have censured Mary for sitting at Christ's feet , to feed her Soul. It was a fault , that she thought an excessive care of a liberal outward entertainment of Christ was to be preferred to a diligent attention to Christ's spirituall entertainment of them . It was a fault , that she durst presume to question our Saviour of some kind of unrespect to her toil , Lord , dost thou not care ? What saiest thou , Martha ? Dost thou challenge the Lord of Heaven and earth of incogitancy and neglect ? Dost thou take upon thee to prescribe unto that infinite Wisedom , in stead of receiving directions from him ? It is well thou mettest with a Saviour , whose gracious mildness knows how to pardon and pity the errours of our zeal . Yet I must needs say here wanted not fair pretences for the ground of this thy expostulation . Thou , the elder Sister , workest ; Mary , the younger , sits still . And what work was thine but the hospitall receit of thy Saviour and his train ? Had it been for thine own paunch , or for some carnal friends , it had been less excusable ; now it was for Christ himself , to whom thou couldst never be too obsequious . But all this cannot deliver thee from the just blame of this bold subincusation , Lord , dost thou not care ? How ready is our weakness upon every slight discontentment to quarrell with our best friend , yea with our good God ; and the more we are put to it , to think our selves the more neglected , and to challenge God for our neglect ? Do we groan on the bed of our sickness , and languishing in pain complain of long hours and weary sides ? straight we think , Lord , dost thou not care that we suffer ? Doth God's poor Church goe to wreck , whilst the ploughers ploughing on her back make long furrows ? Lord , dost thou not care ? But know thou , O thou feeble and distrustfull Soul , the more thou doest , the more thou sufferest , the more thou art cared for : neither is God ever so tender over his Church as when it is most exercised . Every pang and stitch and gird is first felt of him that sends it . O God , thou knowest our works , and our labour , and our patience ; we may be ignorant and diffident ; thou canst not but be gracious . It could not but trouble devout Mary to hear her Sister 's impatient complaint ; a complaint of her self to Christ , with such vehemence of passion , as if there had been such strangeness betwixt the two Sisters , that the one would doe nothing for the other without an externall compulsion from a Superiour . How can she chuse but think , If I have offended , why was I not secretly taxed for it in a sisterly familiarity ? What if there have been some little omission ? must the whole house ring of it before my Lord and all his Disciples ? Is this carriage beseeming a Sister ? Is my Devotion worthy of a quarrell ? Lord , dost thou not care that I am injuriously censured ? Yet I hear not a word of reply from that modest mouth . O holy Mary , I admire thy patient silence . Thy Sister blames thee for thy Piety ; the Disciples ( afterwards ) blame thee for thy Bounty and cost : not a word falls from thee in a just vindication of thine honour and innocence , but in an humble taciturnity thou leavest thine answer to thy Saviour . How should we learn of thee , when we are complained of for well-doing , to seal up our lips , and to expect our righting from above ? And how sure , how ready art thou , O Saviour , to speak in the cause of the dumb ? Martha , Martha , thou art carefull and troubled about many things ; but one thing is needfull , and Mary hath chosen the better part . What needed Mary to speak for her self when she had such an Advocate ? Doubtless Martha was , as it were , divided from her self with the multiplicity of her carefull thoughts : our Saviour therefore doubles her name in his compellation ; that in such distraction he may both find and fix her heart . The good woman made full account that Christ would have sent away her Sister with a check , and her self with thanks : but now her hopes fail her ; and though she be not directly reproved , yet she hears her Sister more approved then she ; Martha , Martha , thou art carefull and troubled about many things . Our Saviour received courtesie from her in her diligent and costly entertainment ; yet he would not blanch her errour , and smooth her up in her weak misprision . No obligations may so enthrall us , as that our tongues should not be free to reprove faults where we find them . They are base and servile spirits that will have their tongue tied to their teeth . This glance towards a reproof implies an opposition of the condition of the two Sisters . Themselves were not more near in Nature , then their present humour and estate differed . One is opposed to many , necessary to superfluous , solicitude to quietness : Thou art carefull and troubled about many things ; one thing is necessary . How far then may our care reach to these earthly things ? On the one side , O Saviour , thou hast charged us to take no thought what to eat , drink , put on ; on the other , thy chosen Vessel hath told us , that he that provides not for his family hath denied the faith , and is worse then an Infidel . We may , we must care for many things ; so that our care be for good , and well . For good , both in kind and measure ; well , so as our care be free from distraction , from distrust . From distraction , that it hinder us not from the necessary duties of our general Calling : from distrust , that we misdoubt not God's Providence whilst we imploy our own . We cannot care for thee , unless we thus care for our selves , for ours . Alas ! how much care do I see every-where ? but how few Martha's ? Her care was for her Saviour's entertainment , ours for our selves . One finds perplexities in his Estate , which he desires to extricate ; another beats his brains for the raising of his House : One busies his thoughts about the doubtfull condition ( as he thinks ) of the Times , and casts in his anxious head the imaginary events of all things , opposing his hopes to his fears ; another studies how to avoid the cross blows of an Adversary . Martha , Martha , thou art carefull and troubled about many things . Foolish men ! why do we set our hearts upon the rack , and need not ? why will we endure to bend under that burthen , which more able shoulders have offered to undertake for our ease ? Thou hast bidden us , O God , to cast our cares upon thee , with promise to care for us : We do gladly unload our selves upon thee . O let our care be to depend on thee , as thine is to provide for us . Whether Martha be pitied or taxed for her sedulity , I am sure Mary is praised for her devotion . One thing is necessary . Not by way of negation , as if nothing were necessary but this : but by way of comparison , as that nothing is so necessary as this . Earthly occasions must vail to spiritual . Of those three main grounds of all our actions , Necessity , Convenience , Pleasure , each transcends other : Convenience carries it away from Pleasure , Necessity from Convenience , and one degree of Necessity from another . The degrees are according to the conditions of the things necessary . The condition of these earthly necessaries is , that without them we cannot live temporally ; the condition of the spiritual , that without them we cannot live eternally . So much difference then as there is betwixt temporary and eternal , so much there must needs be betwixt the necessity of these bodily actions and those spiritual : Both are necessary in their kinds ; neither must here be an opposition , but a subordination . The Body and Soul must be friends , not rivals : we may not so plie the Christian , that we neglect the man. Oh the vanity of those men who , neglecting that one thing necessary , affect many things superfluous ! Nothing is needless with worldly minds but this one which is onely necessary , the care of their Souls . How justly do they lose that they care not for , whilst they over-care for that which is neither worthy nor possible to be kept ? Neither is Mary's business more allowed then her self : She hath chosen the good part . It was not forced upon her , but taken up by her election . Martha might have sate still as well as she : She might have stirr'd about as well as Martha . Mary's will made this choice , not without the inclination of him who both gave this will and commends it . That will was before renewed ; no marvel if it chose the good : though this were not in a case of good and evil , but of good and better . We have still this holy freedome , through the inoperation of him that hath freed us . Happy are we if we can improve this liberty to the best advantage of our Souls . The stability or perpetuity of good addes much to the praise of it . Martha's part was soon gone ; the thank and use of a little outward Hospitality cannot long last : but Mary's shall not be taken away from her . The act of her hearing was transient , the fruit permanent ; she now hears that which shall stick by her for ever . What couldst thou hear , O Holy Mary , from those Sacred lips , which we hear not still ? That Heavenly Doctrine is never but the same , not more subject to change then the Authour of it . It is not impossible that the exercise of the Gospel should be taken from us ; but the benefit and virtue of it is as inseparable from our Souls as their Being . In the hardest times that shall stick closest to us ; and till death , in death , after death shall make us happy . XXXV . The Beggar that was born blind , cured . THE man was born blind : This Cure requires not Art , but Power ; a Power no less then infinite and Divine . Nature presupposeth a matter , though formless ; Art looks for matter formed to our hands : God stands not upon either . Where there was not an Eye to be healed , what could an Oculist doe ? It is onely a God that can create . Such are we , O God , to all spiritual things : we want not sight , but eyes : it must be thou onely that canst make us capable of illumination . The blind man sate begging . Those that have eyes and hands and feet of their own may be able to help themselves ; those that want these helps must be beholden to the eyes , hands , feet of others . The impotent are cast upon our mercy : Happy are we , if we can lend lims and senses to the needy . Affected beggary is odious : that which is of God's making justly challengeth relief . Where should this blind man sit begging , but near the Temple ? At one gate sits a Cripple , a Blind man at another . Well might these miserable Souls suppose that Piety and Charity dwelt close together : the two Tables were both of one quarry . Then are we best disposed to mercy towards our brethren , when we have either craved or acknowledged God's mercy towards our selves . If we go thither to beg of God , how can we deny mites , when we hope for talents ? Never did Jesus move one foot but to purpose . He passed by ; but so as that his Virtue stayed : so did he pass by , that his eye was fixed . The blind man could not see him ; he sees the blind man. His goodness prevents us , and yields better supplies to our wants . He saw compassionately ; not shutting his eyes , not turning them aside , but bending them upon that dark and disconsolate Object . That which was said of the Sun , is much more true of him that made it , Nothing is hid from his light : but of all other things Miseries ( especially of his own ) are most intentively eyed of him . Could we be miserable unseen , we had reason to be heartless . O Saviour , why should we not imitate thee in this mercifull improvement of our Senses ? Wo be to those eyes that care onely to gaze upon their own beauty , bravery , wealth ; not abiding to glance upon the sores of Lazarus , the sorrows of Joseph , the dungeon of Jeremy , the blind Beggar at the gate of the Temple . The Disciples see the blind man too , but with different eyes : our Saviour for pity and cure , they for expostulation ; Master , who did sin ? this man , or his Parents , that he is born blind ? I like well that whatsoever doubt troubled them , they straight vent it into the ear of their Master . O Saviour , whilst thou art in Heaven , thy school is upon earth . Wherefore serve thy Priests lips , but to preserve knowledge ? What use is there of the tongue of the learned , but to speak a word in season ? Thou teachest us still ; and still we doubt , and ask , and learn. In one short question I find two Truths and two Falshoods ; the Truths implied , the Falshoods expressed . It is true , that commonly man's suffering is for sin ; that we may justly , and do often , suffer even for the sins of our Parents . It is false , that there is no other reason of our suffering but sin ; that a man could sin actually before he was , or was before his being , or could before-hand suffer for his after-sins . In all likelihood that absurd conceit of the Transmigration of Souls possessed the very Disciples . How easily and how far may the best be miscarried with a common errour ? We are not thankfull for our own illumination , if we do not look with charity and pity upon the gross mis-opinions of our brethren . Our Saviour sees , and yet will wink at so foul a misprision of his Disciples . I hear neither chiding nor conviction . He that could have inlightned their minds ( as he did the world ) at once , will doe it by due leisure ; and onely contents himself here with a mild solution ; Neither this man , nor his Parents . We learn nothing of thee , O Saviour , if not meekness . What a sweet temper should be in our carriage towards the weaknesses of others judgments ? how should we instruct them without bitterness , and without violence of Passion expect the meet seasons of their better information ? The tender Mother or Nurse doth not rate her little one for that he goes not well ; but gives him her hand , that he may goe better . It is the spirit of lenity that must restore and confirm the lapsed . The answer is direct and punctuall , neither the sin of the man nor of his Parents bereaved him of his eyes : there was an higher cause of this privation , the glory that God meant to win unto himself by redressing it . The Parents had sinned in themselves ; the man had sinned in his first Parents : it is not the guilt of either that is guilty of this blindness . All God's afflictive acts are not punishments ; some are for the benefit of the creature , whether for probation , or prevention , or reformation ; all are for the praise , whether of his Divine Power , or Justice , or Mercy . It was fit so great a work should be usher'd in with a preface . A sudden and abrupt appearance would not have beseemed so glorious a demonstration of Omnipotence . The way is made ; our Saviour addresses himself to the Miracle : a Miracle not more in the thing done , then in the form of doing it . The matter used was Clay . Could there be a meaner ? could there be ought more unfit ? O Saviour , how oft hadst thou cured blindnesses by thy word alone ? how oft by thy touch ? How easily couldst thou have done so here ? Was this to shew thy liberty , or thy power ? Liberty , in that thou canst at pleasure use variety of means , not being tied to any ; Power , in that thou couldst make use of contraries ? Hadst thou pull'd out a box and applied some medicinall ointment to the eyes , something had been ascribed to thy skill , more to the naturall power of thy receit : now thou mad'st use of clay , which had been enough to stop up the eyes of the seeing , the virtue must be all in thee , none in the means . The utter disproportion of this help to the Cure adds glory to the worker . How clearly didst thou hence evince to the world , that thou , who of clay couldst make eyes , wert the same who of clay hadst made man ; since there is no part of the body that hath so little analogy to clay as the eye ; this clearness is contrary to that opacity ? Had not the Jews been more blind then the man whom thou curedst , and more hard and stiff then the clay which thou mollifiedst , they had , in this one work , both seen and acknowledged thy Deity . What could the clay have done without thy tempering ? It was thy spittle that made the clay effectuall ; it was that Sacred mouth of thine that made the spittle medicinall : the water of Siloe shall but wash off that clay which this inward moisture made powerfull . The clay thus tempered , must be applied by the hand that made it , else it avails nothing . What must the blind man needs think , when he felt the cold clay upon the holes of his eyes ? or ( since he could not conceive what an eye was ) what must the beholders needs think , to see that hollowness thus filled up ? Is this the way to give either eyes or sight ? Why did not the earth see with this clay as well as the man ? What is there to hinder the fight , if this make it ? Yet with these contrarieties must the Faith be exercised , where God intends the blessing of a Cure. It was never meant that this clay should dwell upon those pits of the eyes : it is onely put on to be washed off , and that not by every water ; none shall doe it but that of Siloam , which signifies Sent ; and if the man had not been sent to Siloam , he had been still blind . All things receive their virtue from Divine institution . How else should a piece of wheaten bread nourish the Soul ? How should spring-water wash off spirituall filthiness ? How should the foolishness of preaching save Souls ? How should the absolution of God's Minister be more effectuall then the breath of an ordinary Christian ? Thou , O God , hast set apart these Ordinances ; thy Blessing is annexed to them ; hence is the ground of all our use , and their efficacy . Hadst thou so instituted , Jordan would as well have healed Blindness , and Siloam Leprosy . That the man might be capable of such a Miracle , his Faith is set on work ; he must be led with his eyes daubed up to the pool of Siloam . He washes , and sees . Lord , what did this man think when his eyes were now first given him ? what a new world did he find himself now come into ? how did he wonder at Heaven and earth , and the faces and shapes of all creatures , the goodly varieties of colours , the chearfulness of the light , the lively beams of the Sun , the vast expansion of the air , the pleasant transparence of the water ; at the glorious piles of the Temple , and stately palaces of Jerusalem ? Every thing did not more please then astonish him . Lo , thus shall we be affected , and more , when , the scales of our mortality being done away , we shall see as we are seen ; when we shall behold the blessedness of that other world , the glory of the Saints and Angels , the infinite Majesty of the Son of God , the incomprehensible brightness of the all-glorious Deity . O my Soul , that thou couldst be taken up before-hand with the admiration of that which thou canst not as yet be capable of fore-seeing . It could not be but that many eyes had been witnesses of this man's want of eyes . He sate begging at one of the Temple-gates : not onely all the City , but all the Country must needs know him ; thrice a year did they come up to Jerusalem ; neither could they come to the Temple and not see him . His very blindness made him noted . Deformities and infirmities of body do more easily both draw and fix the eye then an ordinary symmetry of parts . Besides his Blindness , his Trade made him remarkable ; the importunity of his begging drew the eyes of the passengers . But of all other , the Place most notified him . Had he sate in some obscure village of Judaea , or in some blind lane of Jerusalem , perhaps he had not been heeded of many ; but now that he took up his seat in the heart , in the head of the chief City , whither all resorted from all parts , what Jew can there be that knows not the blind beggar at the Temple-gate ? Purposely did our Saviour make choice of such a Subject for his Miracle ; a man so poor , and so publick : the glory of the work could not have reach'd so far , if it had been done to the wealthiest Citizen of Jerusalem . Neither was it for nothing that the act and the man is doubted of and inquired into by the beholders ; Is not this he that sate begging ? Some said , It is he ; others said , It is like him . No truths have received so full proofs as those that have been questioned . The want or the sudden presence of an eye ( much more of both ) must needs make a great change in the face ; those little balls of light ( which no doubt were more clear then Nature could have made them ) could not but give a new life to the countenance . I marvell not if the neighbours , who had wont to see this dark visage led by a guide , and guided by a staffe , seeing him now walking confidently alone out of his own inward light , and looking them chearfully in the face , doubted whether this were he . The miraculous cures of God work a sensible alteration in men , not more in their own apprehension , then in the judgement of others . Thus in the redress of the Spiritual blindness , the whole habit of the man is changed . Where before his Face looked dull and earthly ; now there is a sprightfull chearfulness in it , through the comfortable knowledge of God and Heavenly things . Whereas before his Heart was set upon worldly things ; now he uses them , but injoys them not : and that use is because he must , not because he would . Where before his fears and griefs were onely for pains of body , or loss of estate or reputation ; now they are onely spent upon the displeasure of his God , and the peril of his Soul. So as now the neighbours can say , Is this the man ? others , It is like him , it is not he . The late-blind man hears , and now sees himself questioned ; and soon resolves the doubt , I am he . He that now saw the light of the Sun , would not hide the light of Truth from others . It is an unthankfull silence , to smother the works of God in an affected secrecy . To make God a loser by his bounty to us , were a shamefull injustice . We our selves abide not those sponges that suck up good turns unknown . O God , we are not worthy of our spiritual eye-sight , if we do not publish thy mercies on the house top , and praise thee in the great congregation . Man is naturally inquisitive : we search studiously into the secret works of Nature ; we pry into the reasons of the witty inventions of Art ; but if there be any thing that transcends Art and Nature , the more high and abstruse it is , the more busie we are to seek into it . This thirst after hidden , yea forbidden , Knowledge did once cost us dear : but where it is good and lawfull to know , inquiry is commendable ; as here in these Jews , How were thine eyes opened ? The first improvement of humane Reason is inquisition , the next is information and resolution : and if the meanest events pass us not without a question , how much less those that carry in them wonder and advantage ? He that was so ready to profess himself the subject of the Cure , is no niggard of proclaiming the Authour of it ; A man that is called Jesus made clay , and anointed mine eyes , and sent me to Siloam to wash , and now I see . The blind man knew no more then he said , and he said what he apprehended , A man. He heard Jesus speak , he felt his hand ; as yet he could look no farther : upon his next meeting he saw God in this man. In matter of Knowledge , we must be content to creep ere we can goe . As that other recovered blind man saw first men walk like trees , after like men ; so no marvell if this man saw first this God onely as man , after this man as God also . Onwards he thinks him a wonderfull man , a mighty Prophet . In vain shall we either expect a sudden perfection in the understanding of Divine matters , or censure those that want it . How did this man know what Jesus did ? He was then stone-blind ; what distinction could he yet make of persons , of actions ? True ; but yet the blind man never wanted the assistence of others eyes ; their relation hath assur'd him of the manner of his Cure , besides the contribution of his other Senses : his Ear might perceive the spittle to fall , and hear the injoyned command ; his Feeling perceived the cold and moist clay upon his lips . All these conjoyned gave sufficient warrant thus to believe , thus to report . Our ear is our best guide to a full apprehension of the works of Christ . The works of God the Father , his Creation and Government , are best known by the Eye . The works of God the Son , his Redemption and Mediation , are best known by the Ear. O Saviour , we cannot personally see what thou hast done here . What are the monuments of thine Apostles and Evangelists , but the relations of the blind man's guide , what and how thou hast wrought for us ? On these we strongly rely , these we do no less confidently believe then if our very eyes had been witnesses of what thou didst and sufferedst upon earth . There were no place for Faith ; if the Ear were not worthy of as much credit as the Eye . How could the neighbours doe less then ask where he was that had done so strange a Cure ? I doubt yet with what mind ; I fear , not out of favour . Had they been but indifferent , they could not but have been full of silent wonder , and inclined to believe in so Omnipotent an Agent . Now , as prejudiced to Christ , and partiall to the Pharisees , they bring the late-blind man before those professed enemies unto Christ . It is the preposterous Religion of the Vulgar sort , to claw and adore those which have tyrannically usurped upon their Souls , though with neglect , yea with contempt , of God in his word , in his works . Even unjust authority will never want soothing up in whatsoever courses , though with disgrace and opposition to the Truth . Base minds , where they find possession , never look after right . Our Saviour had pick'd out the Sabbath for this Cure. It is hard to find out any time wherein Charity is unseasonable . As Mercy is an excellent Grace , so the works of it are fittest for the best day . We are all born blind : the Font is our Siloam : no day can come amiss , but yet God's day is the properest for our washing and recovery . This alone is quarrell enough to these scrupulous wranglers , that an act of Mercy was done on that day wherein their envy was but seasonable . I do not see the man beg any more when he once had his eyes ; no Burger in Jerusalem was richer then he . I hear him stoutly defending that gracious authour of his Cure against the cavills of the malicious Pharisees : I see him as a resolute Confessour suffering Excommunication for the name of Christ , and maintaining the innocence and honour of so Blessed a Benefactour : I hear him reade a Divinity-Lecture to them that sate in Moses his chair , and convincing them of blindness , who punish'd him for seeing . How can I but envy thee , O happy man , who , of a Patient , provest an Advocate for thy Saviour ; whose gain of bodily sight made way for thy Spirituall eyes ; who hast lost a Synagogue , and hast found Heaven ; who , being abandoned of Sinners , art received of the Lord of Glory ? XXXVI . The stubborn Devil ejected . HOW different , how contrary are our conditions here upon earth ? Whilst our Saviour is transfigured on the Mount , his Disciples are perplexed in the valley . Three of his choice Followers were with him above , ravished with the miraculous proofs of his Godhead : nine other were troubled with the business of a stubborn Devil below . Much people was met to attend Christ , and there they will stay till he come down from Tabor . Their zeal and devotion brought them thither ; their patient perseverance held them there . We are not worthy the name of his clients , if we cannot painfully seek him , and submissly wait his leisure . He that was now awhile retired into the Mount , to confer with his Father , and to receive the attendence of Moses and Elias , returns into the valley to the multitude . He was singled out awhile for prayer and contemplation ; now he was joyned with the multitude for their miraculous cure and Heavenly instruction . We that are his spirituall agents must be either preparing in the mount , or exercising in the valley ; one while in the mount of Meditation , in the valley of Action another ; alone to study , in the assembly to preach : here is much variety , but all is work . Moses , when he came down from the hill , heard Musick in the valley ; Christ , when he came down from the hill , heard discord . The Scribes ( it seems ) were setting hard upon the Disciples : they saw Christ absent , nine of his train left in the valley , those they fly upon . As the Devil , so his Imps watch close for all advantages . No subtle enemy but will be sure to attempt that part where is likelihood of least defence , most weakness . When the Spouse misses him whom her Soul loveth , every watchman hath a buffet for her . O Saviour , if thou be never so little stept aside , we are sure to be assaulted with powerfull Temptations . They that durst say nothing to the Master , so soon as his back is turned fall foul upon his weakest Disciples . Even at the first hatching the Serpent was thus crafty , to begin at the weaker vessell : experience and time hath not abated his wit. If he still work upon silly Women laden with divers lusts , upon rude and ungrounded Ignorants , it is no other then his old wont . Our Saviour upon the skirts of the hill knew well what was done in the plain ; and therefore hasts down to the rescue of his Disciples . The clouds and vapours do not sooner scatter upon the Sun's breaking forth , then these cavils vanish at the presence of Christ : in stead of opposition they are straight upon their knees ; here are now no quarrels , but humble salutations ; and if Christ's question did not force theirs , the Scribes had found no tongue . Doubtless there were many eager Patients in this throng ; none made so much noise as the father of the Demoniack . Belike upon his occasion it was that the Scribes held contestation with the Disciples . If they wrangled , he sues , and that from his knees . Whom will not need make both humble and eloquent ? The case was wofull , and accordingly expressed . A son is a dear name ; but this was his onely son . Were his grief ordinary yet , the sorrow were the less ; but he is a fearfull spectacle of judgment , for he is Lunatick . Were this Lunacy yet merely from a naturall distemper , it were more tolerable ; but this is aggravated by the possession of a cruell spirit , that handles him in a most grievous manner . Yet were he but in the rank of other Demoniacks , the discomfort were more easy ; but lo , this spirit is worse then all other his fellows ; others are usually dispossessed by the Disciples , this is beyond their power . I besought thy Disciples to cast him out , but they could not : therefore , Lord , have thou mercy on my Son. The despair of all other helps sends us importunately to the God of power . Here was his refuge ; the strong man had gotten possession , it was onely the stronger then he that can eject him . O God , spirituall wickednesses have naturally seized upon our Souls : all humane helps are too weak ; onely thy Mercy shall improve thy Power to our deliverance . What bowels could chuse but yearn at the distress of this poor young man ? Frenzy had taken his brain : that Disease was but health in comparison of the tyrannicall possession of that evill spirit , wherewith it was seconded . Out of Hell there could not be a greater misery : his senses are either bereft , or else left to torment him ; he is torn and racked , so as he foams and gnashes , he pines and languishes ; he is cast sometimes into the fire , sometimes into the water . How that malicious Tyrant rejoyces in the mischief done to the creature of God ? Had earth had any thing more pernicious then fire and water , thither had he been thrown ; though rather for torture , then dispatch . It was too much favour to die at once . O God , with how deadly enemies hast thou matched us ? Abate thou their power , since their malice will not be abated . How many think of this case with pity and horrour , and in the mean time are insensible of their own fearfuller condition ? It is but oftentimes that the Devil would cast this young man into a temporary fire ; he would cast the sinner into an eternall fire , whose everlasting burnings have no intermissions . No fire comes amiss to him ; the fire of Affliction , the fire of Lust , the fire of Hell. O God , make us apprehensive of the danger of our sin , and secure from the fearfull issue of sin . All these very same effects follow his spiritual possession . How doth he tear and rack them whom he vexes and distracts with inordinate cares and sorrows ? How do they foam and gnash whom he hath drawn to an impatient repining at God's afflictive hand ? How do they pine away who hourly decay and languish in Grace ? Oh the lamentable condition of sinfull souls , so much more dangerous , by how much less felt ! But all this while what part hath the Moon in this man's misery ? How comes the name of that goodly Planet in question ? Certainly these diseases of the brain follow much the course of this queen of moisture . That power which she hath in humours is drawn to the advantage of the malicious spirit ; her predominancy is abused to his despight : whether it were for the better opportunity of his vexation , or whether for the drawing of envy and discredit upon so noble a creature . It is no news with that subtle enemy to fasten his effects upon those secondary causes which he usurps to his own purposes . What-ever be the means , he is the tormentour . Much wisedom needs to distinguish betwixt the evil spirit abusing the good creature , and the good creature abused by the evil spirit . He that knew all things , asks questions ; How long hath he been so ? Not to inform himself ; ( That Devil could have done nothing without the knowledge , without the leave of the God of Spirits ; ) but that by the confession of the Parent he might lay forth the wofull condition of the Child ; that the thank and glory of the Cure might be so much greater , as the complaint was more grievous . He answered , From a child . O God , how I adore the depth of thy wise and just and powerfull dispensation ? Thou that couldst say , I have loved Jacob , and Esau have I hated , ere the children had done good or evil , thoughtest also good , ere this Child could be capable of good or evil , to yield him over to the power of that Evil one . What need I ask for any other reason then that which is the rule of all Justice , thy Will ? Yet even these weak eyes can see the just grounds of thine actions . That child , though an Israelite , was conceived and born in that sin which both could and did give Satan an interest in him . Besides , the actual sins of the Parents deserved this revenge upon that piece of themselves . Rather , O God , let me magnifie thy Mercy , that we and ours escape this Judgment , then question thy Justice , that some escape not . How just might it have been with thee , that we , who have given way to Satan in our sins , should have way and scope given to Satan over us in our punishments ? It is thy praise that any of us are free ; it is no quarrell that some suffer . Do I wonder to see Satan's bodily possession of this young man from a child , when I see his spiritual possession of every son of Adam from a longer date ; not from a child , but from the womb , yea in it ? Why should not Satan possess his own ? we are all by nature the sons of wrath . It is time for us to renounce him in Baptism , whose we are till we be regenerate . He hath right to us in our first birth ; our new birth acquits us from him , and cuts off all his claim . How miserable are they that have nothing but Nature ? Better had it been to have been unborn , then not to be born again . And if this poor soul from an infant were thus miserably handled , having done none actual evil ; how just cause have we to fear the like Judgments , who by many foul offences have deserved to draw this executioner upon us ? O my Soul , thou hast not room enough for thankfulness to that good God , who hath not delivered thee up to that malignant Spirit . The distressed Father sits not still , neglects not means : I brought him to thy Disciples . Doubtless the man came first to seek for Christ himself ; finding him absent , he makes suit to the Disciples . To whom should we have recourse in all our spiritual complaints but to the agents and messengers of God ? The noise of the like cures had surely brought this man with much confidence to crave their succour ; and now how cold was he at the heart , when he found that his hopes were frustrate ? They could not cast him out . No doubt the Disciples tried their best , they laid their wonted charge upon this dumb spirit ; but all in vain . They that could come with joy and triumph to their Master , and say , The Devils are subject to us , find now themselves matched with a stubborn and refractory spirit . Their way was hitherto smooth and fair ; they met with no rub till now . And now surely the father of the Demoniack was not more troubled at this event then themselves . How could they chuse but fear lest their Master had , with himself , with-drawn that spiritual power which they had formerly exercised ? Needs must their heart fail them with their success . The man complained not of their impotence : it were fondly injurious to accuse them for that which they could not doe : had the want been in their will , they had well deserved a querulous language ; it was no fault to want power . Onely he complains of the stubbornness , and laments the invincibleness of that evil spirit . I should wrong you , O ye blessed Followers of Christ , if I should say that , as Israel , when Moses was gone up into the Mount , lost their belief with their guide ; so that ye , missing your Master , ( who was now ascended up to his Tabor , ) were to seek for your Faith. Rather the Wisedom of God saw reason to check your over-assured forwardness ; and both to pull down your hearts by a just humiliation in the sense of your own weakness , and to raise up your hearts to new acts of dependence upon that sovereign power from which your limited virtue was derived . What was more familiar to the Disciples then ejecting of Devils ? In this onely it is denied them . Our good God sometimes finds it requisite to hold us short in those abilities whereof we make least doubt , that we may feel whence we had them . God will be no less glorified in what we cannot doe , then in what we can doe . If his Graces were alwaies at our command , and ever alike , they would seem naturall , and soon run into contempt : now we are justly held in an awfull dependence upon that gracious hand , which so gives as not to cloy us , and so denies as not to discourage us . Who could now but expect that our Saviour should have pitied and bemoaned the condition of this sad father and miserable son , and have let fall some words of comfort upon them ? In stead whereof I hear him chiding and complaining , O faithless and perverse generation , how long shall I be with you ? how long shall I suffer you ? Complaining , not of that wofull father and more wofull son ; it was not his fashion to adde affliction to the distressed , to break such bruised reeds ; but of those Scribes , who , upon the failing of the success of this suit , had insulted upon the disability of the Followers of Christ , and depraved his power : although perhaps this impatient father , seduced by their suggestion , might slip into some thoughts of distrust . There could not be a greater crimination then faithless and perverse : faithless , in not believing ; perverse , in being obstinately set in their unbelief . Doubtless these men were not free from other notorious crimes : all were drowned in their Infidelity . Morall uncleannesses or violences may seem more hainous to men ; none are so odious to God as these Intellectuall wickednesses . What an happy change is here in one breath of Christ ? How long shall I suffer you ? Bring him hither to me . The one is a word of anger , the other of favour . His just indignation doth not exceed or impeach his Goodness . What a sweet mixture there is in the perfect simplicity of the Divine Nature ? In the midst of judgment he remembers mercy , yea he acts it . His Sun shines in the midst of this storm . Whether he frown or whether he smile , it is all to one purpose , that he may win the incredulous and disobedient . Whither should the rigour of all our censures tend but to edification , and not to destruction ? We are Physicians , we are not executioners ; we give purges to cure , and not poisons to kill . It is for the just Judge to say one day to reprobate Souls , Depart from me : in the mean time it is for us to invite all that are spiritually possessed to the participation of mercy . Bring him hither to me . O Saviour , distance was no hindrance to thy work : why should the Demoniack be brought to thee ? Was it that this deliverance might be the better evicted , and that the beholders might see it was not for nothing that the Disciples were opposed with so refractory a spirit ? or was it that the Scribes might be witnesses of that strong hostility that was betwixt thee and that foul spirit , and be ashamed of their blasphemous slander ? or was it that the father of the Demoniack might be quickened in that Faith which now , through the suggestion of the Scribes , begun to droop ; when he should hear and see Christ so chearfully to undertake and perform that whereof they had bidden him despair ? The possessed is brought ; the Devil is rebuked and ejected . That stiffe spirit , which stood out boldly against the commands of the Disciples , cannot but stoop to the voice of the Master : that power which did at first cast him out of Heaven , easily dispossesses him of an house of clay . The Lord rebuke thee , Satan , and then thou canst not but flee . The Disciples , who were not used to these affronts , cannot but be troubled at their mis-success : Master , why could not we cast him out ? Had they been conscious of any defect in themselves , they had never ask'd the question . Little did they think to hear of their Unbelief . Had they not had great Faith , they could not have cast out any Devils ; had they not had some want of Faith , they had cast out this . It is possible for us to be defective in some Graces , and not to feel it . Although not so much their weakness is guilty of this unprevailing , as the strength of that evil spirit . This kind goes not out but by prayer and fasting . Weaker spirits were wont to be ejected by a command ; this Devil was more sturdy and boisterous . As there are degrees of statures in men , so there are degrees of strength and rebellion in spirituall wickednesses . Here bidding will not serve , they must pray ; and praying will not serve without fasting . They must pray to God that they may prevail ; they must fast to make their prayer more fervent , more effectuall . We cannot now command , we can fast and pray . How good is our God to us , that whilst he hath not thought fit to continue to us those means which are less powerfull for the dispossessing of the powers of darkness , yet he hath given us the greater ? Whilst we can fast and pray , God will command for us ; Satan cannot prevail against us . XXXVII . The Widow's Mites . THE sacred wealth of the Temple was either in stuff , or in coin . For the one the Jews had an house , for the other a chest . At the concourse of all the males to the Temple thrice a year upon occasion of the solemn Feasts , the oblations of both kinds were liberall . Our Saviour , as taking pleasure in the prospect , sets himself to view those Offerings , whether for holy uses or charitable . Those things we delight in , we love to behold : The eye and the heart will goe together . And can we think , O Saviour , that thy Glory hath diminished ought of thy gracious respects to our beneficence ? or that thine acceptance of our Charity was confined to the earth ? Even now that thou sittest at the right hand of thy Father's glory , thou seest every hand that is stretched out to the relief of thy poor Saints here below . And if vanity have power to stir up our Liberality out of a conceit to be seen of men , how shall Faith encourage our Bounty in knowing that we are seen of thee , and accepted by thee ? Alas ! what are we the better for the notice of those perishing and impotent eyes , which can onely view the outside of our actions ; or for that waste wind of applause which vanisheth in the lips of the speaker ? Thine eye , O Lord , is piercing and retributive . As to see thee is perfect Happiness , so to be seen of thee is true contentment and glory . And dost thou , O God , see what we give thee , and not see what we take away from thee ? Are our Offerings more noted then our Sacrileges ? Surely thy Mercy is not more quick-sighted then thy Justice . In both kinds our actions are viewed , our account is kept ; and we are sure to receive Rewards for what we have given , and Vengeance for what we have defalked . With thine eye of Knowledge thou seest all we doe ; but what we doe well , thou seest with thine eye of Approbation . So didst thou now behold these pious and charitable Oblations . How well wert thou pleased with this variety ? Thou sawest many rich men give much ; and one poor Widow give more then they in lesser room . The Jews were now under the Roman pressure ; they were all tributaries , yet many of them rich ; and those rich men were liberal to the common chest . Hadst thou seen those many rich give little , we had heard of thy censure : thou expectest a proportion betwixt the giver and the gift , betwixt the gift and the receit : where that fails , the blame is just . That Nation ( though otherwise faulty enough ) was in this commendable . How bounteously open were their hands to the house of God ? Time was when their liberality was fain to be restrained by Proclamation ; and now it needed no incitement : the rich gave much , the poorest gave more . He saw a poor Widow casting in two mites . It was misery enough that she was a Widow . The married woman is under the carefull provision of an Husband ; if she spend , he earns : in that estate four hands work for her ; in her viduity but two . Poverty added to the sorrow of her widowhood . The loss of some Husbands is supplied by a rich joynture ; it is some allay to the grief that the hand is left full , though the bed be empty : this woman was not more desolate then needy . Yet this poor widow gives . And what gives she ? An offering like her self , two mites ; or , in our language , two half-farthing-tokens . Alas , good woman ! who was poorer then thy self ? wherefore was that Corban , but for the relief of such as thou ? who should receive , if such give ? Thy mites were something to thee , nothing to the Treasury . How ill is that gift bestowed , which dis-furnisheth thee , and adds nothing to the common stock ? Some thrifty neighbour might perhaps have suggested this probable discouragement . Jesus publishes and applauds her bounty : He called his Disciples , and said unto them , Verily I say unto you , this woman hath cast in more then they all . Whilst the rich put in their offerings , I see no Disciples called ; it was enough that Christ noted their gifts alone : but when the Widow comes with her two mites , now the domesticks of Christ are summoned to assemble , and taught to admire this munificence ; a solemn preface makes way to her praise , and her Mites are made more precious then the others Talents . She gave more then they all . More , not onely in respect of the Mind of the giver , but of the proportion of the gift , as hers . A mite to her was more then pounds to them : Pounds were little to them , two mites were all to her : They gave out of their abundance , she out of her necessity . That which they gave , left the heap less , yet an heap still ; she gives all at once , and leaves her self nothing . So as she gave , not more then any , but more then they all . God doth not so much regard what is taken out , as what is left . O Father of mercies , thou lookest at once into the bottom of her heart and the bottom of her purse ; and esteemest her gift according to both . As thou seest not as man , so thou valuest not as man : Man judgeth by the worth of the gift , thou judgest by the mind of the giver and the proportion of the remainder . It were wide with us if thou shouldst goe by quantities . Alas ! what have we but mites , and those of thine own lending ? It is the comfort of our meanness , that our affections are valued , and not our presents : neither hast thou said , God loves a liberal giver , but a chearfull . If I had more , O God , thou shouldst have it ; had I less , thou wouldst not despise it , who acceptest the gift according to that a man hath , and not according to that he hath not . Yea , Lord , what have I but two mites , a Soul , and a Body ? mere mites , yea , not so much , to thine Infiniteness . Oh that I could perfectly offer them up unto thee , according to thine own right in them , and not according to mine . How graciously wouldst thou be sure to accept them ? how happy shall I be in thine acceptation ? XXXVIII . The Ambition of the two Sons Zebedee . HE who had his own time and ours in his hand , foreknew and foretold the approach of his dissolution . When men are near their end , and ready to make their Will , then is it seasonable to sue for Legacies . Thus did the Mother of the two Zebedees ; therein well approving both her Wisedom and her Faith : Wisedom , in the fit choice of her opportunity ; Faith , in taking such an opportunity . The suit is half obtained that is seasonably made . To have made this motion at the entry into their attendence , had been absurd , and had justly seemed to challenge a denial . It was at the parting of the Angel , that Jacob would be blessed . The double spirit of Elijah is not sued for till his ascending . But , O the admirable Faith of this good woman ! When she heard the discourse of Christ's Sufferings and Death , she talks of his Glory ; when she hears of his Cross , she speaks of his Crown . If she had seen Herod come and tender his Scepter unto Christ , or the Elders of the Jews come upon their knees with a submissive profer of their allegeance , she might have had some reason to entertain the thoughts of a Kingdom : but now whilst the sound of betraying , suffering , dying , was in her ear , to make account of and suit for a room in his Kingdome , it argues a belief able to triumph over all discouragements . It was nothing for the Disciples , when they saw him after his conquest of death and rising from the grave , to ask him , Master , wilt thou now restore the kingdom unto Israel ? but for a silly woman to look through his future Death and Passion , at his Resurrection and Glory , it is no less worthy of wonder then praise . To hear a man in his best health and vigour to talk of his confidence in God , and assurance of Divine favour , cannot be much worth : but if in extremities we can believe above hope , against hope , our Faith is so much more noble as our difficulties are greater . Never sweeter perfume arose from any altar , then that which ascended from Job's dunghill , I know that my Redeemer liveth . What a strange style is this that is given to this woman ? It had been as easie to have said , the wife of Zebedee , or the sister of Mary or of Joseph , or ( as her name was ) plain Salome : but now , by an unusual description , she is styled ▪ The Mother of Zebedee's children . Zebedee was an obscure man ; she , as his wife , was no better : the greatest honour she ever had or could have , was to have two such sons as James and John ; these give a title to both their Parents . Honour ascends as well as descends . Holy Children dignifie the loyns and womb from whence they proceed , no less then their Parents traduce honour unto them . Salome might be a good wife , a good huswife , a good woman , a good neighbour : all these cannot ennoble her so much as the mother of Zebedee's children . What a world of pain , toil , care , cost , there is in the birth and education of Children ? Their good proof requites all with advantage . Next to happiness in our selves , is to be happy in a gracious Issue . The suit was the sons , but by the mouth of their mother : it was their best policy to speak by her lips . Even these Fishermen had already learned craftily to fish for promotion . Ambition was not so bold in them as to shew her own face : the envy of the suit shall thus be avoided , which could not but follow upon their personall request . If it were granted , they had what they would ; if not , it was but the repulse of a woman's motion : which must needs be so much more pardonable , because it was of a mother for her sons . It is not discommendable in parents to seek the preferment of their children . Why may not Abraham sue for an Ismael ? So it be by lawfull means , in a moderate measure , in due order , this endeavour cannot be amiss . It is the neglect of circumstances that makes these desires sinfull . Oh the madness of those Parents , that care not which way they raise an house ; that desire rather to leave their children great , then good ; that are more ambitious to have their sons Lords on earth , then Kings in Heaven ! Yet I commend thee , Salome , that thy first plot was to have thy sons Disciples of Christ , then after to prefer them to the best places of that attendence . It is the true method of Divine prudence , O God , first to make our children happy with the honour of thy service , and then to endeavour their meet advancement upon earth . The mother is put upon this suit by her sons ; their heart was in her lips . They were not so mortified by their continual conversation with Christ , hearing his Heavenly doctrine , seeing his Divine carriage , but that their minds were yet roving after temporal Honours . Pride is the inmost coat , which we put off last , and which we put on first . Who can wonder to see some sparks of weak and worldly desires in their holiest teachers , when the blessed Apostles were not free from some ambitious thoughts whilst they sate at the feet , yea in the bosome of their Saviour ? The near kindred this woman could challenge of Christ might seem to give her just colour of more familiarity ; yet now that she comes upon a suit , she submits her self to the lowest gesture of suppliants . We need not be taught , that it is fit for petitioners to the Great , to present their humble supplications upon their knees . O Saviour , if this woman , so nearly allied to thee according to the flesh , coming but upon a temporal occasion to thee , being as then compassed about with humane infirmities , adored thee ere she durst sue to thee ; what reverence is enough for us that come to thee upon spiritual suits , sitting now in the height of Heavenly Glory and Majesty ? Say then , thou wife of Zebedee , what is it that thou cravest of thine Omnipotent kinsman ? A certain thing . Speak out , woman ; what is this certain thing that thou cravest ? How poor and weak is this supplicatory anticipation to him that knew thy thoughts ere thou utteredst them , ere thou entertainedst them ? We are all in this tune ; every one would have something ; such perhaps as we are ashamed to utter . The Proud man would have a certain thing ; Honour in the world : the Covetous would have a certain thing too ; Wealth and abundance : the Malicious would have a certain thing ; Revenge on his enemies : the Epicure would have Pleasure and Long life ; the Barren , Children ; the Wanton , Beauty . Each one would be humoured in his own desire ; though in variety , yea contradiction to other ; though in opposition not more to God's will , then our own good . How this suit sticks in her teeth , and dares not freely come forth , because it is guilty of its own faultiness ? What a difference there is betwixt the prayers of Faith , and the motions of Self-love and Infidelity ? Those come forth with boldness , as knowing their own welcome , and being well assured both of their warrant and acceptation : these stand blushing at the door , not daring to appear ; like to some baffled suit , conscious to its own unworthiness and just repulse . Our inordinate desires are worthy of a check : when we know that our requests are holy , we cannot come with too much confidence to the throne of Grace . He that knew all their thoughts afar off , yet , as if he had been a stranger to their purposes , asks , What wouldst thou ? Our infirmities do then best shame us , when they are fetcht out of our own mouths : Like as our prayers also serve not to acquaint God with our wants , but to make us the more capable of his mercies . The suit is drawn from her ; now she must speak . Grant that these my two sons may sit , one on thy right hand , the other on thy left , in thy Kingdom . It is hard to say , whether out of more pride or ignorance . It was as received as erroneous a conceit amongst the very Disciples of Christ , that he should raise up a Temporal Kingdom over the now-tributary and beslaved people of Israel . The Romans were now their masters ; their fancy was , that their Messias should shake off this yoke , and reduce them to their former Liberty . So grounded was this opinion , that the two Disciples in their walk to Emmaus could say , We trusted it had been he that should have delivered Israel ; and when , after his Resurrection , he was walking up mount Olivet towards Heaven , his very Apostles could ask him , if he would now restore that long-expected Kingdom . How should we mitigate our censures of our Christian brethren , if either they mistake , or know not some secondary truths of Religion , when the domestick attendents of Christ , who heard him every day till the very point of his Ascension , misapprehended the chief cause of his coming into the world , and the state of his Kingdom ? If our Charity may not bear with small faults , what doe we under his name that conniv'd at greater ? Truth is as the Sun ; bright in it self , yet there are many close corners into which it never shined . O God , if thou open our hearts , we shall take in those beams : till thou doe so , teach us to attend patiently for our selves , charitably for others . These Fishermen had so much Courtship to know , that the right hand and the left of any Prince were the chief places of Honour . Our Saviour had said that his twelve Followers should sit upon twelve thrones , and judge the twelve Tribes of Israel . This good woman would have her two sons next to his person , the prime Peers of his Kingdom . Every one is apt to wish the best to his own . Worldly Honour is neither worth our suit , nor unworthy our acceptance . Yea , Salome , had thy mind been in Heaven , hadst thou intended this desired preeminence of that celestial state of Glory , yet I know not how to justifie thine ambition . Wouldst thou have thy sons preferred to the Father of the faithfull , to the blessed Mother of thy Saviour ? That very wish were presumptuous . For me , O God , my ambition shall go so high as to be a Saint in Heaven , and to live as holily on earth as the best ; but for precedency of Heavenly honour , I do not , I dare not affect it . It is enough for me , if I may lift up my head amongst the heels of thy Blessed ones . The mother asks , the sons have the answer . She was but their tongue , they shall be her ears . God ever imputes the acts to the first mover , rather then to the instrument . It was a sore check , Ye know not what ye ask . Tn our ordinary communication to speak idly , is sin ; but in our suits to Christ to be so inconsiderate , as not to understand our own petitions , must needs be a foul offence . As Faith is the ground of our Prayers , so Knowledge is the ground of our Faith. If we come with indigested requests , we profane that Name we invoke . To convince their unfitness for Glory , they are sent to their impotency in suffering ; Are ye able to drink of the cup whereof I shall drink , and to be baptized with the Baptism wherewith I am baptized ? O Saviour , even thou , who wert one with thy Father , hast a cup of thine own : never Potion was so bitter as that which was mixed for thee . Yea , even thy draught is stinted ; it is not enough for thee to sip of this Cup , thou must drink it up to the very dregs . When the vinegar and gall were tendred to thee by men , thou didst but kiss the cup ; but when thy Father gave into thine hands a potion infinitely more distastfull , thou ( for our health ) didst drink deep of it even to the bottom , and saidst , It is finished . And can we repine at those unpleasing draughts of Affliction that are tempered for us sinfull men , when we see thee , the Son of thy Father's love , thus dieted ? We pledge thee , O Blessed Saviour , we pledge thee , according to our weakness , who hast begun to us in thy powerfull sufferings . Onely do thou enable us ( after some four faces made in our reluctation , yet ) at last willingly to pledge thee in our constant Sufferings for thee . As thou must be drenched within , so must thou be baptized without . Thy Baptism is not of water , but of bloud ; both these came from thee in thy Passion : we cannot be thine , if we partake not of both . If thou hast not grudged thy precious bloud to us , well maist thou challenge some worthless drops from us . When they talk of thy Kingdome , thou speakest of thy bitter Cup , of thy bloudy Baptism . Suffering is the way to reigning . Through many tribulations must we enter into the Kingdome of Heaven . There was never wedge of gold that did not first pass the fire ; there was never pure grain that did not undergoe the flail . In vain shall we dream of our immediate passage from the pleasures and jollity of earth to the glory of Heaven . Let who will hope to walk upon Roses and Violets to the throne of Heaven ; O Saviour , let me trace thee by the track of thy Bloud , and by thy red steps follow thee to thine eternall rest and Happiness . I know this is no easy task ; else thou hadst never said , Are ye able ? Who should be able if not they that had been so long blessed with thy presence , informed by thy doctrine , and ( as it were ) beforehand possessed of their Heaven in thee ? Thou hadst never made them judges of their power , if thou couldst not have convinced them of their weakness . Alas ! how full of feebleness is our body , and our mind of impatience ! If but a Bee sting our flesh , it swells ; and if but a tooth ake , the head and heart complain . How small trifles make us weary of our selves ? What can we doe without thee ? without thee what can we suffer ? If thou be not , O Lord , strong in my weakness , I cannot be so much as weak ; I cannot so much as be . Oh , do thou prepare me for my day , and enable me to my trialls : I can doe all things through thee that strengthenest me . The motion of the two Disciples was not more full of infirmity then their answer ; We are able . Out of an eager desire of the Honour , they are apt to undertake the condition . The best men may be mistaken in their own powers . Alas , poor men ! when it came to the issue , they ran away , and I know not whither one without his coat . It is one thing to suffer in speculation , another in practice . There cannot be a worse sign then for a man in a carnall presumption to vaunt of his own abilities . How justly doth God suffer that man to be foiled purposely , that he may be ashamed of his own vain self-confidence ? O God , let me ever be humbly dejected in the sense of mine own insufficiency ; let me give all the Glory to thee , and take nothing to my self but my infirmities . Oh the wonderfull mildness of the Son of God! He doth not rate the two Disciples , either for their ambition in suing , or presumption in undertaking : but leaving the worst , he takes the best of their answer ; and omitting their errours , incourages their good intentions : Ye shall drink indeed of my cup , and be baptized with my baptism : but to sit on my right hand and my left , is not mine to give , but to them for whom it is prepared of my Father . I know not whether there be more mercy in the concession , or satisfaction in the deniall . Were it not an high honour to drink of thy Cup , O Saviour , thou hadst not fore-promised it as a favour . I am deceived if what thou grantedst were much less then that which thou deniedst . To pledge thee in thine own Cup , is not much less dignity and familiarity then to sit by thee . If we suffer with thee , we shall also reign together with thee . What greater promotion can flesh and bloud be capable of , then a conformity to the Lord of Glory ? Enable thou me to drink of thy Cup , and then set me where thou wilt . But , O Saviour , whilst thou dignifiest them in thy grant , dost thou disparage thy self in thy denial ? Not mine to give ? Whose is it , if not thine ? If it be thy Father's , it is thine : Thou , who art Truth , hast said , I and my Father are one . Yea , because thou art one with the Father , it is not thine to give to any save those for whom it is prepared of the Father . The Father's preparation was thine , his gift is thine ; the Decree of both is one . That eternal counsel is not alterable upon our vain desires . The Father gives these Heavenly honours to none but by thee ; thou givest them to none but according to the Decree of thy Father . Many degrees there are of celestiall Happiness . Those supernall mansions are not all of an height . That Providence which hath varied our stations upon earth , hath pre-ordered our seats above . O God , admit me within the walls of thy new Jerusalem , and place me wheresoever thou pleasest . XXXIX . The Tribute-money pay'd . ALL these other Histories report the Power of Christ ; this shews both his Power and Obedience : his Power over the creature ; his Obedience to civil powers . Capernaum was one of his own Cities ; there he made his chief abode , in Peter's house : to that Host of his therefore do the Toll-gatherers repair for the Tribute . When that great Disciple said , We have left all , he did not say , We have abandoned all , or sold , or given away all ; but , we have left , in respect of managing , not of possession ; not in respect of right , but of use and present fruition ; so left , that upon just occasion we may resume ; so left , that it is our due , though not our business . Doubtless he was too wise to give away his own , that he might borrow of a stranger . His own roof gave him shelter for the time , and his Master with him . Of him , as the Housholder , is the Tribute required ; and by and for him is it also pay'd . I inquire not either into the occasion , or the sum . What need we make this exaction sacrilegious ? as if that half-shekel which was appointed by God to be pay'd by every Israelite to the use of the Tabernacle and Temple , were now diverted to the Roman Exchequer . There was no necessity that the Roman Lords should be tied to the Jewish reckonings ; it was free for them to impose what payments they pleased upon a subdued people : when great Augustus commanded the world to be taxed , this rate was set . The mannerly Collectours demand it first of him , with whom they might be more bold ; Doth not your Master pay tribute ? All Capernaum knew Christ for a great Prophet ; his Doctrine had ravish'd them , his Miracles had astonish'd them : yet when it comes to a money-matter , his share is as deep as the rest . Questions of profit admit no difference . Still the sacred Tribe challengeth reverence : who cares how little they receive , how much they pay ? Yet no man knows with what mind this demand was made ; whether in a churlish grudging at Christ's immunity , or in an awfull compellation of the servant rather then the Master . Peter had it ready what to answer . I hear him not require their stay till he should goe in and know his Master's resolution ; but , as one well acquainted with the mind and practice of his Master , he answers , Yes . There was no truer pay-master of the King 's dues then he that was King of Kings . Well did Peter know that he did not onely give , but preach tribute . When the Herodians laid twigs for him , as supposing that so great a Prophet would be all for the liberty and exemption of God's chosen people , he choaks them with their own coin , and told them the stamp argued the right ; Give unto Caesar the things that are Caesar's . O Saviour , how can thy servants challenge that freedom which thy self hadst not ? who that pretends from thee can claim homage from those to whom thou gavest it ? If thou by whom Kings reign forbarest not to pay tribute to an heathen Prince , what power under thee can deny it to those that rule for thee ? That demand was made without doors . No sooner is Peter come in , then he is prevented by his Master's question , What thinkest thou , Simon ? of whom do the Kings of the earth receive tribute ? of their own children , or of strangers ? This very interrogation was answer enough to that which Peter meant to move : he that could thus know the heart , was not in true right liable to humane exactions . But , O Saviour , may I presume to ask what this is to thee ? Thou hast said , My kingdom is not of this world : how doth it concern thee what is done by the Kings of the earth , or imposed upon the sons of earthly Kings ? Thou wouldst be the Son of an humble Virgin ; and chosest not a Royall state , but a servile . I dispute not thy natural right to the throne , by thy lineal descent from the loins of Juda and David : what should I plead that which thou wavest ? It is thy Divine Royalty and Sonship which thou here justly urgest ; the argument is irrefragable and convictive . If the Kings of the earth do so privilege their children that they are free from all tributes and impositions ; how much more shall the King of Heaven give this immunity to his onely and natural Son ? so as in true reason I might challenge an exemption for me and my train . Thou mightest , O Saviour , and no less challenge a tribute of all the Kings of the earth to thee , by whom all powers are ordained . Reason cannot mutter against this claim : the creature owes it self and whatsoever it hath to the Maker ; he owes nothing to it . Then are the children free . He that hath right to all needs not pay any thing ; else there should be a subjection in Sovereignty , and men should be debtours to themselves . But this right was thine own peculiar , and admits no partners ; why dost thou speak of children , as of more , and , extending this privilege to Peter , say , Lest we scandalize them ? Was it for that thy Disciples , being of thy robe , might justly seem interessed in the liberties of their Master ? Surely no otherwise were they children , no otherwise free . Away with that fanatical conceit , which challenges an immunity from secular commands and taxes to a spiritual and adoptative Sonship : no earthly Saintship can exempt us from tribute to whom tribute belongeth . There is a freedom , O Saviour , which our Christianity calls us to affect ; a freedom from the yoke of Sin and Satan , from the servitude of our corrupt affections : we cannot be Sons if we be not thus free . Oh free thou us by thy free Spirit from the miserable bondage of our Nature , so shall the children be free : but as to these secular duties , no man is less free then the children . O Saviour , thou wert free , and wouldst not be so ; thou wert free by natural right , wouldst not be free by voluntary dispensation , Lest an offence might be taken . Surely had there followed an offence , it had been taken onely , and not given . Woe be to the man by whom the offence cometh . It cometh by him that gives it ; it cometh by him that takes it when it is not given : no part of this blame could have cleaved unto thee either way . Yet such was thy goodness , that thou wouldst not suffer an offence unjustly taken at that which thou mightest justly have denied . How jealous should we be even of others perils ? how carefull so to moderate our power in the use of lawfull things , that our Charity may prevent others scandalls ? to remit of our own right for another's safety ? Oh the deplorable condition of those wilfull men , who care not what blocks they lay in the way to Heaven , not forbearing by a known leudness to draw others into their own damnation ! To avoid the unjust offence even of very Publicans , Jesus will work a Miracle . Peter is sent to the sea ; and that not with a net , but with an hook . The Disciple was now in his own trade . He knew a net might inclose many fishes , an hook could take but one : with that hook must he go angle for the Tribute-money . A fish shall bring him a stater in her mouth ; and that fish that bites first . What an unusual bearer is here ? what an unlikely element to yield a piece of ready coin ? Oh that Omnipotent power which could command the fish to be both his treasurer to keep his silver , and his purveyour to bring it ! Now whether , O Saviour , thou causedst this fish to take up that shekel out of the bottom of the sea , or whether by thine Almighty word thou mad'st it in an instant in the mouth of that fish , it is neither possible to determine , nor necessary to inquire . I rather adore thine infinite Knowledge and Power , that couldst make use of unlikeliest means ; that couldst serve thy self of the very fishes of the sea , in a business of earthly and civil imployment . It was not out of need that thou didst this : ( though I do not find that thou ever affectedst a full purse . ) What veins of Gold or mines of Silver did not lie open to thy command ? But out of a desire to teach Peter , that whilst he would be tributary to Caesar , the very fish of the sea was tributary to him . How should this incourage our dependence upon that Omnipotent hand of thine , which hath Heaven , earth , sea at thy disposing ? Still thou art the same for thy Members , which thou wert for thy self the Head. Rather then offence shall be given to the world by a seeming neglect of thy dear children , thou wilt cause the very fowls of Heaven to bring them meat , and the fish of the sea to bring them money . O let us look up ever to thee by the eye of our Faith ; and not be wanting in our dependence upon thee , who canst not be wanting in thy Providence over us . XL. Lazarus Dead . OH the Wisedom of God in penning his own story ! The Disciple whom Jesus loved comes after his fellow-Evangelists , that he might glean up those rich ears of history which the rest had passed over . That Eagle soars high , and towrs up by degrees . It was much to turn water into wine ; but it was more to feed five thousand with five loaves . It was much to restore the Ruler's son ; it was more to cure him that had been 38 years a cripple . It was much to cure him that was born blind ; it was more to raise up Lazarus that had been so song dead . As a stream runs still the stronger and wider , the nearer it comes to the Ocean whence it was derived ; so didst thou , O Saviour , work the more powerfully , the nearer thou drewest to thy Glory . This was , as one of thy last , so of thy greatest Miracles ; when thou wert ready to die thy self , thou raisedst him to life who smelt strong of the grave . None of all the sacred Histories is so full and punctuall as this , in the report of all circumstances . Other Miracles do not more transcend Nature , then this transcends other Miracles . This alone was a sufficient eviction of thy Godhead , O Blessed Saviour : none but an infinite power could so far goe beyond Nature , as to recall a man four days dead from , not a mere privation , but a settled corruption . Earth must needs be thine , from which thou raisest his body ; Heaven must needs be thine , from whence thou fetchest his Spirit . None but he that created man , could thus make him new . Sickness is the common preface to death ; no mortall nature is exempted from this complaint ; even Lazarus , whom Jesus loved , is sick . What can strength of Grace or dearness of respect prevail against disease , against dissolution ? It was a stirring message that Mary sent to Jesus , He whom thou lovest is sick : as if she would imply , that his part was no less deep in Lazarus then hers . Neither doth she say , He that loves thee is sick ; but , He whom thou lovest : not pleading the merit of Lazarus his affection to Christ , but the mercy and favour of Christ to him . Even that other reflexion of love had been no weak motive ; for , O Lord , thou hast said , Because he hath set his love upon me , therefore will I deliver him . Thy goodness will not be behind us for love , who professest to love them that love thee . But yet the argument is more forcible from thy love to us ; since thou hast just reason to respect every thing of thine own , more then ought that can proceed from us . Even we weak men , what can we stick at where we love ? Thou , O infinite God , art Love it self . Whatever thou hast done for us is out of thy love : the ground and motive of all thy mercies is within thy self , not in us ; and if there be ought in us worthy of thy love , it is thine own , not ours ; thou givest what thou acceptest . Jesus well heard the first groan of his dear Lazarus ; every short breath that he drew , every sigh that he gave was upon account : yet this Lord of Life lets his Lazarus sicken , and languish , and die ; not out of neglect or impotence , but out of power and resolution . This sickness is not to death . He to whom the issues of death belong , knows the way both into it and out of it . He meant that sickness should be to death in respect of the present condition , not to death in respect of the event ; to death in the process of Nature , not to death in the success of his Divine power , that the Son of God might be glorified thereby . O Saviour , thy usuall style is , the Son of man ; thou that wouldst take up our infirmities , wert willing thus to hide thy Godhead under the course weeds of our Humanity : but here thou saist , That the Son of God might be glorified . Though thou wouldst hide thy Divine glory , yet thou wouldst not smother it . Sometimes thou wouldst have thy Sun break forth in bright gleams , to shew that it hath no less light even whilst it seems kept in by the clouds . Thou wert now near thy Passion ; it was most seasonable for thee at this time to set forth thy just title . Neither was this an act that thy Humanity could challenge to it self , but far transcending all finite powers . To die , was an act of the Son of man ; to raise from death , was an act of the Son of God. Neither didst thou say merely , that God , but , that the Son of God might be glorified . God cannot be glorified unless the Son be so . In very naturall Relations , the wrong or disrespect offered to the child reflects upon the father , as contrarily the parent's upon the child ; how much more where the love and respect is infinite ? where the whole essence is communicated with the intireness of relation ? O God , in vain shall we tender our Devotions to thee indefinitely , as to a glorious and incomprehensible Majesty , if we kiss not the Son , who hath most justly said , Ye believe in the Father , believe also in me . What an happy family was this ? I find none upon earth so much honoured ; Jesus loved Martha , and her sister , and Lazarus . It is no standing upon terms of precedency : the Spirit of God is not curious in marshalling of places . Time was when Mary was confessed to have chosen the better part ; here Martha is named first , as most interessed in Christ's love : for ought appears all of them were equally dear . Christ had familiarly lodged under their roof . How fit was that to receive him , whose in-dwellers were hospital , pious , unanimous ? Hospital , in the glad entertainment of Jesus and his train ; Pious , in their Devotions ; Unanimous , in their mutual Concord ? As contrarily he balks and hates that house which is taken up with uncharitableness , profaneness , contention . But , O Saviour , how doth this agree ? thou lovedst this Family ; yet hearing of their distress , thou heldest off two days more from them ? Canst thou love those thou regardest not ? canst thou regard them from whom thou willingly absentest thy self in their necessity ? Behold , thy love , as it is above ours , so it is oft against ours . Even out of very affection art thou not seldom absent . None of thine but have sometimes cried , How long , Lord ? What need we instance , when thine eternal Father did purposely estrange his face from thee , so as thou criedst out of forsaking ? Here thou wouldst knowingly delay , whether for the greatning of the Miracle , or for the strengthning of thy Disciples Faith. Hadst thou gone sooner , and prevented the death , who had known whether strength of Nature , and not thy miraculous power , had done it ? Hadst thou overtaken his death by this quickning visitation , who had known whether this had been onely some qualm or ecstasie , and not a perfect dissolution ? Now this large gap of time makes thy work both certain and glorious . And what a clear proof was this beforehand to thy Disciples , that thou wert able to accomplish thine own Resurrection on the third day , who wert able to raise up Lazarus on the fourth ? The more difficult the work should be , the more need it had of an Omnipotent confirmation . He that was Lord of our times and his own , can now , when he found it seasonable , say , Let us go into Judaea again . Why left he it before ? was it not upon the heady violence of his enemies ? Lo , the stones of the Jews drove him thence : the love of Lazarus and the care of his Divine glory drew him back thither . We may , we must be wise as serpents , for our own preservation ; we must be careless of danger , when God calls us to the hazzard . It is far from God's purpose to give us leave so far to respect our selves , as that we should neglect him . Let Judaea be all snares , all crosses ; O Saviour , when thou callest us , we must put our lives into our hands , and follow thee thither . This journey thou hast purposed and contrived ; but what neededst thou to acquaint thy Disciples with thine intent ? Where didst thou ever ( besides this ) make them of counsell with thy voiages ? Neither didst thou say , How think you if I go ? but , Let us go . Was it for that thou , who knewest thine own strength , knewest also their weakness ? Thou wert resolute , they were timorous : they were sensible enough of their late perill , and fearfull of more ; there was need to fore-arm them with an expectation of the worst , and preparation for it . Surprisall with evils may indanger the best constancy . The heart is apt to fail , when it finds it self intrapped in a sudden mischief . The Disciples were dearly affected to Lazarus ; they had learned to love where their Master loved : yet now , when our Saviour speaks of returning to that region of perill , they pull him by the sleeve , and put him in mind of the violence offered unto him ; Master , the Jews of late sought to stone thee , and goest thou thither again ? No less then thrice in the fore-going Chapter did the Jews lift up their hands to murther him by a cruel lapidation . Whence was this rage and bloudy attempt of theirs ? Onely for that he taught them the truth concerning his Divine nature , and gave himself the just style of the Son of God. How subject carnal hearts are to be impatient of Heavenly verities ? Nothing can so much fret that malignant spirit which rules in those breasts , as that Christ should have his own . If we be persecuted for his Truth , we do but suffer with him with whom we shall once reign . However the Disciples pleaded for their Master's safety , yet they aimed at their own ; they well knew their danger was inwrapped in his . It is but a cleanly colour that they put upon their own fear . This is held but a weak and base Passion ; each one would be glad to put off the opinion of it from himself , and to set the best face upon his own impotency . Thus white-livered men , that shrink and shift from the Cross , will not want fair pretences to evade it . One pleads the perill of many dependents ; another the disfurnishing the Church of succeeding abettours : each will have some plausible excuse for his sound skin . What errour did not our Saviour rectifie in his followers ? Even that fear which they would have dissembled is graciously dispelled by the just consideration of a sure and inevitable Providence . Are there not twelve hours in the day , which are duely set and proceed regularly for the direction of all the motions and actions of men ? So in this course of mine which I must run on earth , there is a set and determined time wherein I must work , and doe my Father's will. The Sun that guides these hours is the determinate counsell of my Father , and his calling to the execution of my charge : whilst I follow that , I cannot miscarry , no more then a man can miss his known way at high noon : this while , in vain are either your disswasions or the attempts of enemies ; they cannot hurt , ye cannot divert me . The journey then holds to Judaea ; his attendents shall be made acquainted with the occasion . He that had formerly denied the deadliness of Lazarus his sickness , would not suddenly confess his death ; neither yet would he altogether conceal it : so will he therefore confess it , as that he will shadow it out in a borrowed expression ; Lazarus our friend sleepeth . What a sweet title is here both of death , and of Lazarus ? Death is a sleep ; Lazarus is our friend . Lo , he says not , my friend , but , ours ; to draw them first into a gracious familiarity and communion of friendship with himself : for what doth this import but , Ye are my friends , and Lazarus is both my friend and yours ? Our friend . O meek and mercifull Saviour , that disdainest not to stoop so low , as that , whilst thou thoughtest it no robbery to be equall unto God , thou thoughtest it no disparagement to match thy self with weak and wretched men ! Our friend Lazarus . There is a kind of parity in Friendship . There may be Love where is the most inequality ; but friendship supposes pairs : yet the Son of God says of the sons of men , Our friend Lazarus . Oh what an high and happy condition is this for mortal men to aspire unto , that the God of Heaven should not be ashamed to own them for friends ! Neither saith he now abruptly , Lazarus our friend is dead ; but , Lazarus our friend sleepeth . O Saviour , none can know the estate of life or death so well as thou that art the Lord of both . It is enough that thou tellest us death is no other then sleep : that which was wont to pass for the cousin of death , is now it self . All this while we have mistaken the case of our dissolution : we took it for an enemy , it proves a friend ; there is pleasure in that wherein we supposed horrour . Who is afraid , after the weary toils of the day , to take his rest by night ? or what is more refreshing to the spent traveller then a sweet sleep ? It is our infidelity , our impreparation that makes death any other then advantage . Even so , Lord , when thou seest I have toiled enough , let me sleep in peace : and when thou seest I have slept enough , awake me , as thou didst thy Lazarus ; But I go to awake him . Thou saidst not , Let us go to awake him : those whom thou wilt allow companions of thy way , thou wilt not allow partners of thy work ; they may be witnesses , they cannot be actours . None can awake Lazarus out of this sleep , but he that made Lazarus . Every mouse or gnat can raise us up from that other sleep ; none but an Omnipotent power from this . This sleep is not without a dissolution . Who can command the Soul to come down and meet the body , or command the body to piece with it self and rise up to the Soul , but the God that created both ? It is our comfort and assurance ( O Lord ) against the terrours of death and tenacity of the grave , that our Resurrection depends upon none but thine Omnipotence . Who can blame the Disciples if they were loth to return to Judaea ? Their last entertainment was such as might justly dishearten them . Were this ( as literally taken ) all the reason of our Saviour's purpose of so perillous a voiage , they argued not amiss , If he sleep , he shall doe well . Sleep in sickness is a good sign of recovery . For extremity of pain bars our rest : when Nature therefore finds so . much respiration , she justly hopes for better terms . Yet it doth not always follow , If he sleep , he shall doe well : How many have died in lethargies ? how many have lost in sleep what they would not have forgone waking ? Adam slept and lost his rib ; Sampson slept and lost his strength ; Saul slept and lost his weapon ; Ishbosheth and Holofernes slept and lost their heads . In ordinary course it holds well ; here they mistook and erred . The misconstruction of the words of Christ led them into an unseasonable and erroneous suggestion . Nothing can be more dangerous then to take the speeches of Christ according to the sound of the letter : one errour will be sure to draw on more ; and if the first be never so slight , the last may be important . Wherefore are words but to express meanings ? why do we speak but to be understood ? Since then our Saviour saw himself not rightly construed , he delivers himself plainly , Lazarus is dead . Such is thy manner , O thou eternall Word of thy Father , in all thy sacred expressions . Thine own mouth is thy best commentary : what thou hast more obscurely said in one passage , thou interpretest more clearly in another . Thou art the Sun , which givest us that light whereby we see thy self . But how modestly dost thou discover thy Deity to thy Disciples ? Not upon the first mention of Lazarus his death , instantly professing thy Power and will of his resuscitation ; but contenting thy self onely to intimate thy Omniscience , in that thou couldst in that absence and distance know and report his departure , they shall gather the rest , and cannot chuse but think , we serve a Master that knows all things , and he that knows all things can doe all things . The absence of our Saviour from the death-bed of Lazarus was not casuall , but voluntary ; yea , he is not onely willing with it , but glad of it ; I am glad for your sakes that I was not there . How contrary may the affections of Christ and ours be , and yet be both good ? The two worthy Sisters were much grieved at our Saviour's absence , as doubting it might savour of some neglect ; Christ was glad of it , for the advantage of his Disciples Faith. I cannot blame them that they were thus sorry ; I cannot but bless him that he was thus glad . The gain of their Faith in so Divine a Miracle was more then could be countervailed by their momentany sorrow . God and we are not alike affected with the same events ; He laughs where we mourn , he is angry where we are pleased . The difference of the affections arises from the difference of the Objects , which Christ and they apprehend in the same occurrence . Why are the Sisters sorrowfull ? because upon Christ's absence Lazarus died . Why was Jesus glad he was not there ? for the benefit which he saw would accrue to their Faith. There is much variety of prospect in every act , according to the severall intentions and issues thereof , yea even in the very same eyes . The father sees his son combating in a Duell for his Country ; he sees blows and wounds on the one side , he sees renown and victory on the other : he grieves at the wounds , he rejoyces in the Honour . Thus doeth God in all our Afflictions : he sees our tears , and hears our groans , and pities us ; but withall he looks upon our Patience , our Faith , our Crown , and is glad that we are afflicted . O God , why should not we conform our diet unto thine ? When we lie in pain and extremity , we cannot but droop under it ; but do we find our selves increased in true Mortification , in Patience , in Hope , in a constant reliance on thy Mercies ? Why are we not more joyed in this then dejected with the other ; since the least grain of the increase of Grace is more worth then can be equalled with whole pounds of bodily vexation ? O strange consequence ! Lazarus is dead ; nevertheless , Let us goe unto him . Must they not needs think , What should we doe with a dead man ? What should separate , if death cannot ? Even those whom we loved dearliest , we avoid once dead ; now we lay them aside under the board , and thence send them out of our houses to their grave . Neither hath Death more horrour in it then noisomeness ; and if we could intreat our eyes to endure the horrid aspect of Death in the face we loved , yet can we perswade our sent to like that smell that arises up from its corruption ? O love stronger then Death ! Behold here a friend whom the very Grave cannot sever . Even those that write the longest and most passionate dates of their amity , subscribe but , Your friend till death ; and if the ordinary strain of humane friendship will stretch yet a little farther , it is but to the brim of the grave : thither a friend may follow us , and see us bestowed in this house of our Age ; but there he leaves us to our worms and dust . But for thee , O Saviour , the grave-stone , the earth , the coffin are no bounders of thy dear respects ; even after death , and buriall , and corruption , thou art graciously affected to those thou lovest . Besides the Soul ( whereof thou saiest not , Let us goe to it , but , Let it come to us , ) there is still a gracious regard to that dust which was and shall be a part of an undoubted member of that mysticall body whereof thou art the Head. Heaven and earth yield no such friend but thy self . O make me ever ambitious of this Love of thine , and ever unquiet till I feel my self possessed of thee . In the mouth of a mere man this word had been incongruous , Lazarus is dead , yet let us goe to him ; in thine , O Almighty Saviour , it was not more loving then seasonable ; since I may justly say of thee , thou hast more to doe with the dead then with the living : for , both they are infinitely more , and have more inward communion with thee , and thou with them . Death cannot hinder either our passage to thee , or thy return to us . I joy to think the time is coming , when thou shalt come to every of our graves , and call us up out of our dust , and we shall hear thy voice , and live . XLI . Lazarus Raised . GReat was the opinion that these devout Sisters had of the Power of Christ : as if Death durst not shew her face to him , they suppose his presence had prevented their Brother's dissolution : And now the news of his approach begins to quicken some late hopes in them . Martha was ever the more active . She that was before so busily stirring in her house to entertain Jesus , was now as nimble to goe forth of her house to meet him : She in whose face joy had wont to smile upon so Blessed a Guest , now salutes him with the sighs and tears and blubbers and wrings of a disconsolate mourner . I know not whether the speeches of her greeting had in them more sorrow or Religion . She had been well catechized before ; even she also had sate at Jesus his feet , and can now give good account of her Faith in the Power and Godhead of Christ , in the certainty of a future Resurrection . This Conference hath yet taught her more , and raised her heart to an expectation of some wonderfull effect . And now she stands not still , but hasts back into the Village to her Sister ; carried thither by the two wings of her own hopes , and her Saviour's commands . The time was , when she would have called off her Sister from the feet of that Divine Master , to attend the houshold occasions ; now she runs to fetch her out of the house to the feet of Christ . Doubtless Martha was much affected with the presence of Christ ; and as she was over-joyed with it her self , so she knew how equally welcome it would be to her Sister : yet she doth not ring it out aloud in the open Hall , but secretly whispers this pleasing tidings in her Sister's ear , The Master is come , and calleth for thee . Whether out of modesty , or discretion . It is not fit for a woman to be loud and clamorous : nothing beseems that Sex better then silence and bashfulness ; as not to be too much seen , so not to be heard too far . Neither did Modesty more charm her tongue then Discretion ; whether in respect to the guests , or to Christ himself . Had those guests heard of Christ's being there , they had either out of fear or prejudice withdrawn themselves from him ; neither durst they have been witnesses of that wonderfull Miracle , as being over-awed with that Jewish edict which was out against him : or perhaps they had withheld the Sisters from going to him , against whom they knew how highly their Governours were incensed . Neither was she ignorant of the danger of his own person , so lately before assaulted violently by his enemies at Jerusalem : She knew they were within the smoak of that bloudy City , the nest of his enemies ; she holds it not therefore fit to make open proclamation of Christ's presence , but rounds her Sister secretly in the ear . Christianity doth not bid us abate any thing of our wariness and honest policies ; yea it requires us to have no less of the Serpent then of the Dove . There is a time when we must preach Christ on the house-top ; there is a time when we must speak him in the ear , and ( as it were ) with our lips shut . Secrecy hath no less use then divulgation . She said enough , The Master is come , and calleth for thee . What an happy word was this which was here spoken ? what an high favour is this that is done , that the Lord of Life should personally come and call for Mary ? yet such as is not appropriated to her . Thou , comest to us still , O Saviour , if not in thy bodily presence , yet in thy spiritual , thou callest us still , if not in thy personal voice , yet in thine Ordinances . It is our fault , if we doe not as this good woman , arise quickly , and come to thee . Her friends were there about her , who came purposely to condole with her ; her heart was full of heaviness : yet so soon as she hears mention of Christ , she forgets friends , Brother , grief , cares , thoughts , and hasts to his presence . Still was Jesus standing in the place where Martha left him . Whether it be noted to express Mary's speed , or his own wise and gracious resolutions ; his presence in the Village had perhaps invited danger , and set off the intended witnesses of the work : or it may be to set forth his zealous desire to dispatch the errand he came for ; that as Abraham's faithfull servant would not receive any courtesie from the house of Bethuel , till he had done his Master's business concerning Rebeccah , so thou , O Saviour , wouldst not so much as enter into the house of these two Sisters in Bethany , till thou hadst effected this glorious work which occasioned thee thither . It was thy meat and drink to doe the will of thy Father ; thy best entertainment was within thy self . How do we follow thee , if we suffer either pleasures or profits to take the wall of thy services ? So good women were well worthy of kind friends . No doubt Bethany , being not two miles distant from Jerusalem , could not but be furnished with good acquaintance from the City : these knowing the dearness , and hearing of the death of Lazarus , came over to comfort the sad Sisters . Charity together with the common practice of that Nation calls them to this duty . All our distresses expect these good offices from those that love us ; but of all others Death , as that which is the extremest of evils , and makes the most fearfull havock in families , cities , kingdoms , worlds . The complaint was grievous , I look'd for some to comfort me , but there was none . It is some kind of ease to sorrow , to have partners ; as a burthen is lightned by many shoulders ; or as clouds , scattered into many drops , easily vent their moisture into air . Yea the very presence of friends abates grief . The perill that arises to the heart from Passion is the fixedness of it , when , like a corrosiving plaister , it eats in into the sore : Some kind of remedy it is , that it may breath out in good society . These friendly neighbours seeing Mary hasten forth , make haste to follow her . Martha went forth before ; I saw none goe after her : Mary stirs ; they are at her heels . Was it for that Martha , being the elder Sister , and the huswife of the family , might stir about with less observation ? or was it that Mary was the more passionate , and needed the more heedy attendence ? However , their care and intentiveness is truely commendable ; they came to comfort her , they doe what they came for . It contents them not to sit still and chat within doors , but they wait on her at all turns . Perturbations of Mind are diseases : good keepers do not onely tend the Patient in bed , but when he sits up , when he tries to walk ; all his motions have their carefull assistence . We are no true friends , if our endeavours of the redress of distempers in them we love be not assiduous and unweariable . It was but a loving suspicion , She is gone to the grave to weep there . They well knew how apt passionate minds are to take all occasions to renew their sorrow ; every Object affects them . When she saw but the Chamber of her dead Brother , straight she thinks , There was Lazarus wont to lie , and then she wept afresh ; when the Table , There Lazarus was wont to sit , and then new tears arise ; when the Garden , There Lazarus had wont to walk , and now again she weeps . How much more do these friends suppose the Passions would be stirred with the sight of the Grave , when she must needs think , There is Lazarus ? O Saviour , if the place of the very dead corps of our friend have power to draw our hearts thither , and to affect us more deeply ; how should our hearts be drawn to and affected with Heaven , where thou sittest at the right hand of thy Father ? There ( O thou which wert dead , and art alive , ) is thy Body and thy Soul present , and united to thy glorious Deity . Thither , O thither let our access be ; not to mourn there , ( where is no place for sorrow ) but to rejoyce with joy unspeakable and glorious , and more and more to long for that thy beatificall presence . Their indulgent love mistook Mary's errand ; their thoughts ( how kind soever ) were much too low : whilst they supposed she went to a dead Brother , she went to a living Saviour . The world hath other conceits of the actions and carriage of the regenerate then are truly intended , setting such constructions upon them as their own carnall reason suggests : they think them dying , when behold they live ; sorrowfull , when they are alwaies rejoycing ; poor , whilst they make many rich . How justly do we appeal from them as incompetent Judges , and pity those mis-interpretations which we cannot avoid ? Both the Sisters met Christ ; not both in one posture : Mary is still noted , as for more Passion , so for more Devotion ; she that before sate at the feet of Jesus , now falls at his feet . That presence had wont to be familiar to her , and not without some outward homeliness ; now it fetches her upon her knees , in an awfull veneration : whether out of a reverent acknowledgment of the secret excellency and power of Christ ; or out of a dumb intimation of that suit concerning her dead Brother , which she was afraid to utter . The very gesture it self was supplicatory . What position of body can be so fit for us , when we make our address to our Saviour ? It is an irreligious unmannerliness for us to goe less . Where the heart is affected with an awfull acknowledgment of Majesty , the body cannot but bow . Even before all her neighbours of Jerusalem doth Mary thus fall down at the feet of Jesus ; so many witnesses as she had , so many spies she had of that forbidden observance . It was no less then Excommunication for any body to confess him : yet good Mary , not fearing the informations that might be given by those Jewish Gossips , adores him ; and in her silent gesture says , as much as her Sister had spoken before , Thou art the Christ , the Son of God. Those that would give Christ his right must not stand upon scrupulous fears . Are we naturally timorous ? Why do we not fear the deniall , the exclusion of the Almighty ? Without shall be the fearfull . Her humble prostration is seconded by a lamentable complaint ; Lord , if thou hadst been here , my brother had not died . The Sisters are both in one mind , both in one speech ; and both of them in one speech bewray both strength and infirmity : strength of Faith , in ascribing so much power to Christ , that his presence could preserve from death ; Infirmity , in supposing the necessity of a presence for this purpose . Why , Mary , could not thine Omnipotent Saviour as well in absence have commanded Lazarus to live ? Is his hand so short , that he can doe nothing but by contaction ? If his Power were finite , how could he have forbidden the seizure of death ? if infinite , how could it be limited to place , or hindred by distance ? It is a weakness of Faith to measure success by means , and means by presence , and to tie effects to both , when we deal with an Almighty agent . Finite causes work within their own sphere ; all places are equally near , and all effects equally easy to the infinite . O Saviour , whilst thou now sittest gloriously in Heaven , thou dost no less impart thy self unto us then if thou stoodest visibly by us , then if we stood locally by thee : no place can make difference of thy virtue and aid . This was Mary's moan ; no motion , no request sounded from her to her Saviour . Her silent suit is returned with a mute answer ; no notice is taken of her errour . Oh that marvellous mercy that connives at our faulty infirmities ! All the reply that I hear of is , a compassionate groan within himself . O Blessed Jesu , thou that wert free from all sin , wouldst not be free even from strong affections . Wisedom and Holiness should want much work , if even vehement passions might not be quitted from offence . Mary wept ; her tears drew on tears from her friends , all their tears united drew groans from thee . Even in thine Heaven thou dost no less pity our sorrows : thy Glory is free from groans , but abounds with compassion and mercy : if we be not sparing of our tears , thou canst not be insensible of our sorrows . How shall we imitate thee , if , like our looking-glass , we do not answer tears , and weep on them that weep upon us ? Lord , thou knewest ( in absence ) that Lazarus was dead , and dost thou not know where he was buried ? Surely thou wert farther off when thou sawest and reportedst his death , then thou wert from the grave thou inquiredst of : thou that knewest all things , yet askest what thou knowest , Where have ye laid him ? Not out of need , but out of will : that as in thy sorrow , so in thy question thou mightst depress thy self in the opinion of the beholders for the time , that the glory of thine instant Miracle might be the greater , the less it was expected . It had been all one to thy Omnipotence to have made a new Lazarus out of nothing ; or in that remoteness to have commanded Lazarus , wheresoever he was , to come forth : but thou wert neither willing to work more miracle then was requisite , nor yet unwilling to fix the minds of the people upon the expectation of some marvellous thing that thou meantest to work ; and therefore askest , Where have you laid him ? They are not more glad of the question , then ready for the answer ; Come and see . It was the manner of the Jews , as likewise of those Aegyptians among whom they had sojourned , to lay up the dead bodies of their friends with great respect ; more cost was wont to be bestowed on some of their graves then on their houses : as neither ashamed then , nor unwilling to shew the decency of their sepulture , they say , Come and see . More was hoped for from Christ then a mere view ; they meant and expected that his eye should draw him on to some farther action . O Saviour , whilst we desire our spirituall resuscitation , how should we labour to bring thee to our grave ? how should we lay open our deadness before thee , and bewray to thee our impotence and senselesness ? Come , Lord , and see what a miserable carkass I am ; and by the power of thy mercy raise me from the state of my corruption . Never was our Saviour more submissly dejected then now immediately before he would approve and exalt the majesty of his Godhead . To his groans and inward grief he adds his tears . Anon they shall confess him a God ; these expressions of Passions shall onwards evince him to be a Man. The Jews construe this well ; See how he loved him . Never did any thing but love fetch tears from Christ . But they do foully misconstrue Christ in the other ; Could not he that opened the eyes of him that was born blind , have caused that even this man should not have died ? Yes , know ye , O vain and importune questionists , that he could have done it with ease . To open the eyes of a man born blind was more then to keep a sick man from dying : this were but to uphold and maintain Nature from decaying ; that were to create a new sense , and to restore a deficiency in Nature . To make an eye was no whit less difficult then to make a man : he that could doe the greater might well have done the less . Ye shall soon see this was not for want of power . Had ye said , Why would he not ? Why did he not ? the question had been fairer , and the answer no less easy ; For his own greater glory . Little do ye know the drift whether of God's acts , or delays ; and ye know as much as you are worthy . Let it be sufficient for you to understand , that he who can doe all things will doe that which shall be most for his own honour . It is not improbable that Jesus , who before groaned in himself , for compassion of their tears , now groaned for their incredulity . Nothing could so much afflict the Saviour of men as the sins of men . Could their externall wrongs to his body have been separated from offence against his Divine person , their scornfull indignities had not so much affected him . No injury goes so deep as our spirituall provocations of our God. Wretched men ! why should we grieve the good Spirit of God in us ? why should we make him groan for us that died to redeem us ? With these groans , O Saviour , thou camest to the grave of Lazarus . The door of that house of Death was strong and impenetrable . Thy first word was , Take away the stone . O weak beginning of a mighty Miracle ! If thou meantest to raise the dead , how much more easy had it been for thee to remove the grave-stone ? One grain of Faith in thy very Disciples was enough to remove mountains ; and dost thou say , Take away the stone ? I wis , there was a greater weight that lay upon the body of Lazarus then the stone of his Tomb , the weight of Death and Corruption ; a thousand rocks and hills were not so heavy a load as this alone : why then dost thou stick at this shovel-full ? Yea , how easy had it been for thee to have brought up the body of Lazarus through the stone , by causing that marble to give way by a sudden rarefaction ? But thou thoughtest best to make use of their hands rather : whether for their own more full conviction ; for had the stone been taken away by thy Followers , and Lazarus thereupon walked forth , this might have appeared to thy malignant enemies to have been a set match betwixt thee , the Disciples and Lazarus : or whether for the exercise of our Faith , that thou mightest teach us to trust thee under contrary appearances . Thy command to remove the stone seemed to argue an impotence ; straight that seeming weakness breaks forth into an act of Omnipotent power . The homeliest shews of thine humane infirmity are ever seconded with some mighty proofs of thy Godhead ; and thy Miracle is so much more wondred at , by how much it was less expected . It was ever thy just will that we should doe what we may . To remove the stone or to untie the napkin was in their power ; this they must doe : to raise the dead was out of their power ; this therefore thou wilt doe alone . Our hands must doe their utmost , ere thou wilt put to thine . O Saviour , we are all dead and buried in the grave of our sinfull Nature . The stone of obstination must be taken away from our hearts , ere we can hear thy reviving voice : we can no more remove this stone then dead Lazarus could remove his ; we can adde more weight to our graves . O let thy faithfull agents , by the power of thy Law , and the grace of thy Gospell , take off the stone , that thy voice may enter into the grave of miserable corruption . Was it a modest kind of mannerliness in Martha , that she would not have Christ annoyed with the ill sent of that stale carkass ? or was it out of distrust of reparation , since her brother had passed all the degrees of corruption , that she says , Lord , by this time he stinketh , for he hath been dead four days ? He that understood hearts , found somewhat amiss in that intimation ; his answer had not endeavoured to rectifie that which was utterly faultless . I fear the good woman meant to object this as a likely obstacle to any farther purposes or proceedings of Christ . Weak faith is still apt to lay blocks of difficulties in the way of the great works of God. Four days were enough to make any corps noisome . Death it self is not unsavoury ; immediately upon dissolution the body retains the wonted sweetness : it is the continuance under death that is thus offensive . Neither is it otherwise in our Spiritual condition : the longer we lie under our sin , the more rotten and corrupt we are . He who upon the fresh commission of his sin recovers himself by a speedy repentance , yields no ill sent to the nostrills of the Almighty . The Candle that is presently blown in again offends not ; it is the Snuffe which continues choaked with its own moisture that sends up unwholsome and odious fumes . O Saviour , thou wouldst yield to death , thou wouldst not yield to corruption : Ere the fourth day thou wert risen again . I cannot but receive many deadly foils ; but oh , do thou raise me up again ere I shall pass the degrees of rottenness in my sins and trespasses . They that laid their hands to the stone , doubtless held now still awhile , and looked one while on Christ , another while upon Martha , to hear what issue of resolution would follow upon so important an objection : when they find a light touch of taxation to Martha , Said not I to thee , that if thou wouldst believe , thou shouldst see the glory of God ? That holy woman had before professed her belief , as Christ had professed his great intentions ; both were now forgotten : and now our Saviour is fain to revive both her memory and Faith ; Said not I to thee ? The best of all Saints are subject to fits of unbelief and oblivion ; the onely remedy whereof must be the inculcation of God's mercifull promises of their relief and supportation . O God , if thou have said it , I dare believe ; I dare cast my Soul upon the belief of every word of thine . Faithfull art thou which hast promised , who wilt also doe it . In spite of all the unjust discouragements of Nature we must obey Christ's command . What-ever Martha suggests , they remove the stone , and may now see and smell him dead , whom they shall soon see revived . The sent of the corps is not so unpleasing to them , as the perfume of their obedience is sweet to Christ . And now when all impediments are removed , and all hearts ready for the work , our Saviour addresses to the Miracle . His Eyes begin ; they are lift up to Heaven . It was the malicious mis-suggestion of his enemies , that he look'd down to Beelzebub : the beholders shall now see whence he expects and derives his power ; and shall by him learn whence to expect and hope for all success . The heart and the eye must go together : he that would have ought to doe with God , must be sequestred and lifted up from earth . His Tongue seconds his Eye ; Father . Nothing more stuck in the stomack of the Jews , then that Christ called himself the Son of God ; this was imputed to him for a Blasphemy , worthy of stones . How seasonably is this word spoken in the hearing of these Jews , in whose sight he will be presently approved so ? How can ye now , O ye cavillers , except at that title , which ye shall see irrefragably justified ? Well may he call God Father , that can raise the dead out of the grave . In vain shall ye snarl at the style , when ye are convinced of the effect . I hear of no Prayer , but a Thanks for hearing . Whilst thou saidst nothing , O Saviour , how doth thy Father hear thee ? Was it not with thy Father and thee as it was with thee and Moses ? Thou saidst , Let me alone , Moses , when he spake not . Thy will was thy prayer . Words express our hearts to men , thoughts to God. Well didst thou know , out of the self-sameness of thy will with thy Father's , that if thou didst but think in thine heart that Lazarus should rise , he was now raised . It was not for thee to pray vocally and audibly , lest those captious hearers should say , thou didst all by intreaty , nothing by power . Thy thanks overtake thy desires ; ours require time and distance : our thanks arise from the Echo of our prayers resounding from Heaven to our hearts ; Thou , because thou art at once in earth and Heaven , and knowest the grant to be of equall paces with the request , most justly thankest in praying . Now ye cavilling Jews are thinking straight , Is there such distance betwixt the Father and the Son ? is it so rare a thing for the Son to be heard , that he pours out his thanks for it as a blessing unusuall ? Do ye not now see that he who made your heart , knows it , and anticipates your fond thoughts with the same breath ? I knew that thou hearest me always ; but I said this for their sakes , that they might believe . Mercifull Saviour , how can we enough admire thy goodness , who makest our belief the scope and drift of thy doctrine and actions ! Alas , what wert thou the better if they believed thee sent from God ? what wert thou the worse if they believed it not ? Thy perfection and glory stands not upon the slippery terms of our approbation or dislike ; but is reall in thy self , and that infinite , without possibility of our increase or diminution . We , we onely are they that have either the gain or loss in thy receit or rejection : yet so dost thou affect our belief , as if it were more thine advantage then ours . O Saviour , whilst thou spak'st to thy Father , thou liftedst up thine eyes ; now thou wert to speak unto dead Lazarus , thou liftedst up thy voice , and criedst aloud , Lazarus , come forth . Was it that the strength of the voice might answer to the strength of the affection ? since we faintly require what we care not to obtain , and vehemently utter what we earnestly desire . Was it that the greatness of the voice might answer to the greatness of the work ? Was it that the hearers might be witnesses of what words were used in so miraculous an act ; no magicall incantations , but authoritative and Divine commands ? Was it to signifie that Lazarus his Soul was called from far ; the speech must be loud that shall be heard in another world ? Was it in relation to the estate of the body of Lazarus , whom thou hadst reported to sleep ; since those that are in a deep and dead sleep cannot be awaked without a loud call ? Or was it in a representation of that loud voice of the last Trumpet , which shall sound into all graves , and raise all flesh from their dust ? Even so still , Lord , when thou wouldst raise a Soul from the death of sin , and grave of corruption , no easie voice will serve . Thy strongest commands , thy loudest denunciations of Judgments , the shrillest and sweetest promulgations of thy Mercies , are but enough . How familiar a word is this , Lazarus , come forth ? no other then he was wont to use whilst they lived together . Neither doth he say , Lazarus , revive ; but , as if he supposed him already living , Lazarus , come forth : To let them know , that those who are dead to us , are to and with him alive ; yea in a more entire and feeling society , then whilst they carried their clay about them . Why do I fear that separation which shall more unite me to my Saviour ? Neither was the word more familiar then commanding , Lazarus , come forth . Here is no suit to his Father , no adjuration to the deceased , but a flat and absolute injunction , Come forth . O Saviour , that is the voice that I shall once hear sounding into the bottom of my grave , and raising me up out of my dust ; that is the voice that shall pierce the rocks , and divide the mountains , and fetch up the dead out of the lowest deeps . Thy word made all ; thy word shall repair all . Hence , all ye diffident fears ; he whom I trust is Omnipotent . It was the Jewish fashion to enwrap the corps in linen , to tie the hands and feet , and to cover the face of the dead . The Fall of man ( besides weakness ) brought shame upon him ; ever since , even whilst he lives , the whole Body is covered ; but the Face , because some sparks of that extinct Majesty remain there , is wont to be left open . In death ( all those poor remainders being gone , and leaving deformity and gastliness in the room of them ) the Face is covered also . There lies Lazarus bound in double fetters : One Almighty word hath loosed both ; and now he that was bound came forth . He whose power could not be hindred by the chains of death , cannot be hindred by linen bonds : He that gave life gave motion , gave direction : He that guided the Soul of Lazarus into the body , guided the body of Lazarus without his eyes , moved the feet without the full liberty of his regular paces . No doubt the same power slackned those swathing-bands of death , that the feet might have some little scope to move , though not with that freedome that followed after . Thou didst not onely , O Saviour , raise the body of Lazarus , but the Faith of the beholders . They cannot deny him dead , whom they saw rising ; they see the signs of death , with the proofs of life . Those very swathes convinced him to be the man that was raised . Thy less Miracle confirms the greater ; both confirm the Faith of the beholders . O clear and irrefragable example of our resuscitation ! Say now , ye shameless Sadducees , with what face can ye deny the Resurrection of the body , when ye see Lazarus after four-days death rising up out of his grave ? And if Lazarus did thus start up at the bleating of this Lamb of God , that was now every day preparing for the slaughter-house ; how shall the dead be rouzed up out of their graves by the roaring of that glorious and immortall Lion , whose voice shall shake the powers of Heaven , and move the very foundations of the earth ? With what strange amazedness do we think that Martha and Mary , the Jews and the Disciples , look'd to see Lazarus come forth in his winding-sheet , shackled with his linen fetters , and walk towards them ? Doubtless fear and horrour strove in them , whether should be for the time more predominant . We love our friends dearly ; but to see them again after their known death , and that in the very robes of the grave , must needs set up the hair in a kind of uncouth rigour . And now , though it had been most easy for him that brake the adamantine fetters of death , to have broke in pieces those linen ligaments wherewith his raised Lazarus was encumbred ; yet he will not doe it but by their hands . He that said , Remove the stone , said , Loose Lazarus . He will not have us expect his immediate help in that we can doe for our selves . It is both a laziness , and a presumptuous tempting of God , to look for an extraordinary and supernaturall help from God , where he hath enabled us with common aid . What strange salutations do we think there were betwixt Lazarus and Christ that had raised him ; betwixt Lazarus and his Sisters and neighbours and friends ? what amazed looks ? what unusuall complements ? For Lazarus was himself at once : here was no leisure of degrees to reduce him to his wonted perfection ; neither did he stay to rub his eyes , and stretch his benummed lims , nor take time to put off that dead sleep wherewith he had been seized ; but instantly he is both alive , and fresh , and vigorous : if they do but let him goe , he walks so as if he had ailed nothing , and receives and gives mutuall gratulations . I leave them entertaining each other with glad embraces , with discourses of reciprocall admiration , with praises and adorations of that God and Saviour that had fetched him into life . XLII . CHRIST's Procession to the Temple . NEver did our Saviour take so much state upon him as now that he was going towards his Passion : other journies he measured on foot , without noise or train ; this with a Princely equipage and loud acclamation . Wherein yet , O Saviour , whether shall I more wonder at thy Majesty , or thine Humility ; that Divine Majesty which lay hid under so humble appearance , or that sincere Humility which veiled so great a glory ? Thou , O Lord , whose chariots are twenty thousand , even thousands of Angels , wouldst make choice of the silliest of beasts to carry thee in thy last and Royall progress . How well is thy birth suited with thy triumph ? Even that very Ass whereon thou rodest was prophesied of ; neither couldst thou have made up those vaticall Predictions without this conveyance . O glorious , and yet homely pomp ! Thou wouldst not lose ought of thy right ; thou that wast a King , wouldst be proclaimed so : but that it might appear thy Kingdome was not of this world , thou that couldst have commanded all worldly magnificence , thoughtest fit to abandon it . In stead of the Kings of the earth , who reigning by thee might have been imployed in thine attendence , the people are thine heralds ; their homely garments are thy foot-cloath and carpets ; their green boughs the strewings of thy way : those Palms which were wont to be born in the hands of them that triumph , are strewed under the feet of thy beast . It was thy greatness and honour to contemn those glories which worldly hearts were wont to admire . Justly did thy Followers hold the best ornaments of the earth worthy of no better then thy treading upon ; neither could they ever account their garments so rich , as when they had been trampled upon by thy carriage . How happily did they think their backs disrobed for thy way ? How gladly did they spend their breath in acclaiming thee ? Hosanna to the Son of David : Blessed is he that cometh in the name of the Lord. Where now are the great Masters of the Synagogue , that had enacted the ejection of whosoever should confess Jesus to be the Christ ? Lo here bold and undaunted clients of the Messiah , that dare proclaim him in the publick road , in the open streets . In vain shall the impotent enemies of Christ hope to suppress his glory : as soon shall they with their hand hide the face of the Sun from shining to the world , as withhold the beams of his Divine truth from the eyes of men by their envious opposition . In spite of all Jewish malignity , his Kingdome is confessed , applauded , blessed . O thou fairer then the children of men , in thy Majesty ride on prosperously , because of truth and meekness and righteousness : and thy right hand shall teach thee terrible things . In this Princely ( and yet poor and despicable ) pomp doth our Saviour enter into the famous City of Jerusalem ; Jerusalem noted of old for the seat of Kings , Priests , Prophets : of Kings , for there was the throne of David ; of Priests , for there was the Temple ; of Prophets , for there they delivered their errands , and left their bloud . Neither know I whether it were more wonder for a Prophet to perish out of Jerusalem , or to be safe there . Thither would Jesus come as a King , as a Priest , as a Prophet : acclaimed as a King ; teaching the people , and foretelling the wofull vastation of it , as a Prophet ; and as a Priest taking possession of his Temple , and vindicating it from the foul profanations of Jewish Sacrilege . Oft before had he come to Jerusalem without any remarkable change , because without any semblance of State ; now that he gives some little glimpse of his Royalty , the whole City was moved . When the Sages of the East brought the first news of the King of the Jews , Herod was troubled and all Jerusalem with him ; and now that the King of the Jews comes himself ( though in so mean a port ) there is a new commotion . The silence and obscurity of Christ never troubles the world ; he may be an underling without any stir : but if he do but put forth himself never so little to bear the least sway amongst men , now their bloud is up ; the whole City is moved . Neither is it otherwise in the private oeconomy of the Soul. O Saviour , whilst thou dost , as it were , hide thy self , and lie still in the heart , and takest all terms contentedly from us , we entertain thee with no other then a friendly welcome ; but when thou once beginnest to ruffle with our Corruptions , and to exercise thy Spiritual power in the subjugation of our vile Affections , now all is in a secret uproar , all the angles of the heart are moved . Although , doubtless , this commotion was not so much of tumult , as of wonder . As when some uncouth sight presents it self in a populous street , men run , and gaze , and throng , and inquire ; the feet , the tongue , the eyes walk ; one spectatour draws on another , one asks and presses another ; the noise increases with the concourse , each helps to stir up others expectation : such was this of Jerusalem . What means this strangeness ? Was not Jerusalem the Spouse of Christ ? Had he not chosen her out of all the earth ? Had he not begotten many children of her , as the pledges of their love ? How justly maist thou now , O Saviour , complain with that mirrour of Patience , My breath was grown strange to my own wife , though I intreated her for the childrens sake of my own body ? Even of thee is that fulfilled , which thy chosen Vessel said of thy Ministers , Thou art made a gazing-stock to the world , to Angels , and to men . As all the world was bound to thee for thine Incarnation and residence upon the face of the earth , so especially Judaea , to whose limits thou confinedst thy self ; and therein , above all the rest , three Cities , Nazareth , Capernaum , Jerusalem , on whom thou bestowedst the most time , and cost of preaching , and miraculous works . Yet in all three thou receivedst not strange entertainment onely , but hostile . In Nazareth they would have cast thee down headlong from the Mount : In Capernaum they would have bound thee : In Jerusalem they crucified thee at last , and now are amazed at thy presence . Those places and persons that have the greatest helps and privileges afforded to them , are not always the most answerable in the return of their thankfulness . Christ's being amongst us doth not make us happy , but his welcome . Every day may we hear him in our streets , and yet be as new to seek as these Citizens of Jerusalem ; Who is this ? Was it a question of applause , or of contempt , or of ignorance ? Applause of his abettours , contempt of the Scribes and Pharisees , ignorance of the multitude ? Surely his abettours had not been moved at this sight : the Scribes and Pharisees had rather envied then contemned : the multitude doubtless inquired seriously , out of a desire of information . Not that the Citizens of Jerusalem knew not Christ , who was so ordinary a guest , so noted a Prophet amongst them . Questionless this question was asked of that part of the train which went before this Triumph , whilst our Saviour was not yet in sight , which ere long his presence had resolved . It had been their duty to have known , to have attended Christ , yea to have publish'd him to others : since this is not done , it is well yet that they spend their breath in an inquiry . No doubt there were many that would not so much as leave their shop-board , and step to their doors or their windows to say , Who is this ? as not thinking it could concern them who passed by , whilst they might sit still , Those Greeks were in some way to good , that could say to Philip , We would see Jesus . O Saviour , thou hast been so long amongst us , that it is our just shame if we know thee not . If we have been slack hitherto , let our zealous inquiry make amends for our neglect . Let outward pomp and worldly glory draw the hearts and tongues of carnall men after them ; O let it be my care and happiness to ask after nothing but thee . The attending Disciples could not be to seek for an answer ; which of the Prophets have not put it into their mouths ? Who is this ? Ask Moses , and he shall tell you , The seed of the Woman that shall break the Serpent's head . Ask our Father Jacob , and he shall tell you , The Shiloh of the tribe of Judah . Ask David , and he shall tell you , The King of glory . Ask Esay , and he shall tell you , Immanuel , Wonderfull , Counsellour , The mighty God , The everlasting Father , The Prince of peace . Ask Jeremy , and he shall tell you , The righteous Branch . Ask Daniel , he shall tell you , The Messiah . Ask John the Baptist , he shall tell you , The Lamb of God. If ye ask the God of the Prophets , he hath told you , This is my beloved Son , in whom I am well pleased . Yea , if all these be too good for you to consult with , the Devils themselves have been forced to say , I know who thou art , even that Holy One of God. On no side hath Christ left himself without a testimony ; and accordingly the Multitude here have their answer ready , This is Jesus , the Prophet of Nazareth in Galilee . Ye undervalue your Master , O ye well-meaning Followers of Christ : A Prophet ? yea , more then a Prophet ? John Baptist was so , yet was but the Harbinger of this Messiah . This was that God by whom the Prophets were both sent and inspired . Of Nazareth , say you ? ye mistake him : Bethlehem was the place of his Birth , the proof of his Tribe , the evidence of his Messiahship . If Nazareth were honoured by his preaching , there was no reason he should be dishonoured by Nazareth . No doubt , he whom you confessed , pardoned the errour of your confession . Ye spake but according to the common style : The two Disciples in their walk to Emmaus , after the Death and Resurrection of Christ , give him no other title . This belief passed current with the people ; and thus high even the vulgar thoughts could then rise : and , no doubt , even thus much was for that time very acceptable to the Father of Mercies . If we make profession of the Truth according to our knowledge , though there be much imperfection in our apprehension and delivery , the mercy of our good God takes it well ; not judging us for what we have not , but accepting us in what we have . Shouldst thou , O God , stand strictly upon the punctual degrees of knowledge , how wide would it goe with millions of Souls ? for besides much errour in many , there is more ignorance . But herein do we justly magnifie and adore thy Goodness , that where thou findest diligent endeavour of better information matched with an honest simplicity of heart , thou passest by our unwilling defects , and crownest our well-meant confessions . But oh the wonderfull hand of God in the carriage of this whole business ! The people proclaimed Christ first a King ; and now they proclaim him a Prophet . Why did not the Roman bands run into arms upon the one ? why did not the Scribes and Pharisees and the envious Priesthood mutiny upon the other ? They had made Decrees against him , they had laid wait for him ; yet now he passes in state through their streets , acclaimed both a King and Prophet , without their reluctation . What can we impute this unto , but to the powerfull and over-ruling arm of his Godhead ? He that restrained the rage of Herod and his Courtiers upon the first news of a King born , now restrains all the opposite powers of Jerusalem from lifting up a finger against this last and publick avouchment of the Regall and Propheticall Office of Christ . When flesh and bloud have done their worst , they can be but such as he will make them : If the Legions of Hell combine with the Potentates of the earth , they cannot go beyond the reach of their tether : Whether they rise or sit still , they shall by an insensible ordination perform that will of the Almighty which they least think of , and most oppose . With this humble pomp and just acclamation , O Saviour , dost thou pass through the streets of Jerusalem to the Temple . Thy first walk was not to Herod's palace , or to the Market-places or Burses of that populous City , but to the Temple ; whether it were out of duty , or out of need : As a good Son when he comes from far , his first alighting is at his Father's house , neither would he think it other then preposterous , to visit strangers before his friends , or friends before his Father . Besides that the Temple had more use of thy presence : both there was the most disorder , and from thence , as from a corrupt spring , it issued forth into all the chanels of Jerusalem . A wise Physician inquires first into the state of the head , heart , liver , stomack , the vitall and chief parts , ere he asks after the petty symptoms of the meaner and less-concerning members . Surely all good or evil begins at the Temple . If God have there his own , if men find there nothing but wholsome instruction , holy example , the Commonwealth cannot want some happy tincture of Piety , Devotion , Sanctimony ; as that fragrant perfume from Aaron's head sweetens his utmost skirts . Contrarily , the distempers of the Temple cannot but affect the Secular state . As therefore the good Husbandman , when he sees the leaves grow yellow , and the branches unthriving , looks presently to the root ; so didst thou , O holy Saviour , upon sight of the disorders spred over Jerusalem and Judaea , address thy self to the rectifying of the Temple . No sooner is Christ alighted at the gate of the outer Court of his Father's house , then he falls to work : Reformation was his errand ; that he roundly attempts . That holy ground was profaned by sacrilegious barterings : within the third court of that sacred place was a publick Mart held ; here was a throng of buiers and sellers , though not of all commodities , ( the Jews were not so irreligious , ) onely of those things which were for the use of Sacrifice . The Israelites came many of them from far ; it was no less from Dan to Beersheba then the space of an hundred and threescore miles ; neither could it be without much inconvenience for them to bring their Bullocks , Sheep , Goats , Lambs , meal , oyl , and such other holy provision with them up to Jerusalem : Order was taken by the Priests , that these might for money be had close by the Altar ; to the ease of the offerer , and the benefit of the seller , and perhaps no disprofit to themselves . The pretence was fair , the practice unsufferable . The great Owner of the Temple comes to vindicate the reputation and rights of his own house ; and in an indignation at that so foul abuse , lays fiercely about him , and with his three-stringed scourge whips out those Sacrilegious chapmen , casts down their tables , throws away their baskets , scatters their heaps , and sends away their customers with smart and horrour . With what fear and astonishment did the repining offenders look upon so unexpected a Justicer , whilst their conscience lashed them more then those cords , and the terrour of that meek chastiser more affrighted them then his blows ? Is this that mild and gentle Saviour that came to take upon him our stripes , and to undergoe the chastisements of our peace ? Is this that quiet Lamb , which before his shearers openeth not his mouth ? See now how his eyes sparkle with holy anger , and dart forth beams of indignation in the faces of these guilty Collybists : see how his hands deal strokes and ruine . Yea , thus , thus it became thee , O thou gracious Redeemer of men , to let the world see , thou hast not lost thy Justice in thy Mercy ; that there is not more lenity in thy forbearances , then rigour in thy just severity ; that thou canst thunder , as well as shine . This was not thy first act of this kind ; at the entrance of thy publick work thou begannest so as thou now shuttest up , with purging thine House . Once before had these offenders been whipt out of that holy place , which now they dare again defile . Shame and smart is not enough to reclaim obdur'd offenders . Gainfull sins are not easily checked , but less easily mastered . These bold flies , where they are beaten off , will alight again . He that is filthy will be filthy still . Oft yet had our Saviour been ( besides this ) in the Temple , and often had seen the same disorder ; he doth not think fit to be always whipping . It was enough thus twice to admonish and chastise them before their ruine . That God who hates sin always , will not chide always , and strikes more seldome ; but he would have those few strokes perpetuall monitours ; and if those prevail not , he smites but once . It is his uniform course , first the Whip , and if that speed not , then the Sword. There is a reverence due to God's House for the Owner's sake , for the service's sake . Secular and profane actions are not for that Sacred roof , much less uncivil and beastly . What but Holiness can become that place which is the Beauty of Holiness ? The fairest pretences cannot bear out a sin with God. Never could there be more plausible colours cast upon any act ; the convenience , the necessity of provisions for the Sacrifice : yet through all these do the fiery eyes of our Saviour see the foul Covetousness of the Priests , the Fraud of the Money-changers , the intolerable abuse of the Temple . Common eyes may be cheated with easy pretexts ; but he that looks through the heart at the face , justly answers our Apologies with scourges . None but the hand of publick Authority must reform the abuses of the Temple . If all be out of course there , no man is barred from sorrow ; the grief may reach to all , the power of reformation onely to those whom it concerneth . It was but a just question , though ill propounded to Moses , Who made thee a Judge or a Ruler ? We must all imitate the zeal of our Saviour ; we may not imitate his correction . If we strike uncalled , we are justly stricken for our arrogation , for our presumption . A tumultuary remedy may prove a medicine worse then the disease . But what shall I say of so sharp and imperious an act from so meek an Agent ? Why did not the Priests and Levites ( whose this gain partly was ) abett these money-changers , and make head against Christ ? why did not those multitudes of men stand upon their defence , and wrest that whip out of the hand of a seemingly-weak and unarmed Prophet ; but in stead hereof run away like sheep from before him , not daring to abide his presence , though his hand had been still ? Surely , had these men been so many armies , yea , so many Legions of Devils , when God will astonish and chase them , they cannot have the power to stand and resist . How easy is it for him that made the heart , to put either terrour or courage into it at pleasure ? O Saviour , it was none of thy least Miracles , that thou didst thus drive out a world of able offenders in spite of their gain and stomackfull resolutions ; their very profit had no power to stay them against thy frowns . Who hath resisted thy will ? Mens hearts are not their own : they are , they must be such as their Maker will have them . XLIII . The Fig-tree cursed . WHen in this State our Saviour had rid through the streets of Jerusalem , that evening he lodged not there . Whether he would not , that after so publick an acclamation of the people he might avoid all suspicion of plots or popularity : ( Even unjust jealousies must be shunned ; neither is there less wisedom in the prevention , then in the remedy of evils ; ) or whether he could not , for want of an invitation ; Hosanna was better cheap then an entertainment ; and perhaps the envy of so stomacked a Reformation discouraged his hosts . However , he goes that evening supperless out of Jerusalem . O unthankfull Citizens ! Do ye thus part with your no less meek then glorious King ? His title was not more proclaimed in your streets then your own ingratitude . If he have purged the Temple , yet your hearts are foul . There is no wonder in mens unworthiness ; there is more then wonder in thy mercy , O thou Saviour of men , that wouldst yet return thither where thou wert so palpably disregarded . If they gave thee not thy Supper , thou givest them their Breakfast : If thou maist not spend the night with them , thou wilt with them spend the day . O love of unthankfull Souls , not discourageable by the most hatefull indignities , by the basest repulses ! What burthen canst thou shrink under , who canst bear the weight of Ingratitude ? Thou that givest food to all things living , art thy self hungry . Martha , Mary and Lazarus kept not so poor an house , but that thou mightest have eaten something at Bethany . Whether thine haste out-ran thine appetite ; or whether on purpose thou forbarest repast , to give opportunity to thine insuing Miracle , I neither ask , nor resolve . This was not the first time that thou wast hungry . As thou wouldst be a man , so thou wouldst suffer those infirmities that belong to Humanity . Thou camest to be our High Priest ; it was thy act and intention , not onely to intercede for thy people , but to transfer unto thy self , as their sins , so their weaknesses and complaints . Thou knowest to pity what thou hast felt . Are we pinched with want ? we endure but what thou didst , we have reason to be patient ; thou enduredst what we do , we have reason to be thankfull . But what shall we say to this thine early hunger ? The morning , as it is privileged from excess , so from need ; the stomack is not wont to rise with the body . Surely , as thine occasions were , no season was exempted from thy want : thou hadst spent the day before in the holy labour of thy Reformation ; after a supperless departure thou spentest the night in Prayer ; no meal refreshed thy toil . What do we think much to forbear a morsell , or to break a sleep for thee , who didst thus neglect thy self for us ? As if meat were no part of thy care , as if any thing would serve to stop the mouth of hunger , thy breakfast is expected from the next Tree . A Fig-tree grew by the way side , full grown , well spred , thick leaved , and such as might promise enough to a remote eye : thither thou camest to seek that which thou foundest not ; and not finding what thou soughtest , as displeased with thy disappointment , cursedst that plant which deluded thy hopes . Thy breath instantly blasted that deceitfull tree ; it did ( no otherwise then the whole world must needs doe ) wither and die with thy Curse . O Saviour , I had rather wonder at thine actions then discuss them . If I should say that , as man , thou either knewest not or consideredst not of this fruitlesness , it could no way prejudice thy Divine Omniscience ; this infirmity were no worse then thy weariness or hunger . It was no more disparagement to thee to grow in Knowledge , then in Stature ; neither was it any more disgrace to thy perfect Humanity , that thou ( as man ) knewest not all things at once , then that thou wert not in thy childhood at thy full growth . But herein I doubt not to say , it is more likely thou camest purposely to this Tree , knowing the barrenness of it answerable to the season , and fore-resolving the event ; that thou mightest hence ground the occasion of so instructive a Miracle : like as thou knewest Lazarus was dying , was dead , yet wouldst not seem to take notice of his dissolution , that thou mightest the more glorifie thy Power in his resuscitation . It was thy willing and determined disappointment for a greater purpose . But why didst thou curse a poor Tree for the want of that fruit which the season yielded not ? If it pleased thee to call for that which it could not give , the Plant was innocent ; and if innocent , why cursed ? O Saviour , it is fitter for us to adore then to examine . We may be sawcy in inquiring after thee , and fond in answering for thee . If that season were not for a ripe fruit , yet for some fruit it was . Who knows not the nature of the Fig-tree to be always bearing ? That plant ( if not altogether barren ) yields a continuall succession of increase ; whilst one fig i● ripe , another is green ; the same bough can content both our tast and our hope . This tree was defective in both , yielding nothing but an empty shade to the mis-hoping traveller . Besides that , I have learn'd that thou , O Saviour , wert wont not to speak onely , but to work Parables . And what was this other then a reall Parable of thine ? All this while hadst thou been in the world ; thou hadst given many proofs of thy Mercy , ( the earth was full of thy Goodness , ) none of thy Judgments : now , immediately before thy Passion , thou thoughtest fit to give this double demonstration of thy just austerity . How else should the world have seen thou canst be severe as well as meek and mercifull ? And why mightest not thou , who madest all things , take liberty to destroy a plant for thine own Glory ? Wherefore serve thy best creatures but for the praise of thy Mercy and Justice ? What great matter was it if thou , who once saidst , Let the earth bring forth the herb yielding seed , and the tree yielding the fruit of its own kind , shalt now say , Let this fruitless tree wither ? All this yet was done in figure : In this act : of thine I see both an Embleme , and a Prophecy . How didst thou herein mean to teach thy Disciples how much thou hatest an unfruitfull profession , and what judgments thou meantest to bring upon that barren generation ? Once before hadst thou compared the Jewish Nation to a Fig-tree in the midst of thy vineyard , which , after three years expectation and culture yielding no fruit , was by thee , the Owner , doomed to a speedy excision : now thou actest what thou then saidst . No tree abounds more with leaf and shade ; no Nation abounded more with Ceremoniall observations and semblances of Piety . Outward profession , where there is want of inward truth and reall practice , doth but help to draw on and aggravate judgment . Had this Fig-tree been utterly bare and leafless , it had perhaps escaped the Curse . Hear this , ye vain Hypocrites , that care onely to shew well , never caring for the sincere truth of a conscionable Obedience : your fair outside shall be sure to help you to a Curse . That which was the fault of this Tree , is the punishment of it , fruitlesness : Let no fruit grow on thee hence-forward for ever . Had the boughs been appointed to be torn down , and the body split in pieces , the doom had been more easie ; that juicy plant might yet have recovered , and have lived to recompense this deficiency : now it shall be what it was , fruitless . Woe be to that Church or Soul that is punished with her own Sin. Outward plagues are but favours in comparison of Spirituall judgments . That Curse might well have stood with a long continuance ; the Tree might have lived long , though fruitless : but no sooner is the word passed , then the leaves flag and turn yellow , the branches wrinkle and shrink , the bark discolours , the root dries , the plant withers . O God , what creature is able to abide the blasting of the breath of thy displeasure ? Even the most great and glorious Angels of Heaven could not stand one moment before thine anger , but perish'd under thy wrath everlastingly . How irresistible is thy Power ? how dreadfull are thy Judgements ? Lord , chastise my fruitlesness , but punish it not ; at least , punish it , but curse it not , lest I wither and be consumed . XLIV . CHRIST Betrayed . SUch an eye-sore was Christ that raised Lazarus , and Lazarus whom Christ raised , to the envious Priests , Scribes , Elders of the Jews , that they consult to murther both : Whilst either of them lives , neither can the glory of that Miracle die , nor the shame of the oppugners . Those malicious heads are laid together in the Parlour of Caiaphas . Happy had it been for them , if they had spent but half those thoughts upon their own Salvation , which they misimployed upon the destruction of the innocent . At last this results , that Force is not their way ; Subtlety and Treachery must doe that which should be vainly attempted by Power . Who is so fit to work this feat against Christ as one of his own ? There can be no Treason where is not some Trust . Who so fit among the domesticks as he that bare the bag , and over-lov'd that which he bare ? That heart which hath once enslaved it self to red and white earth , may be made any thing . Who can trust to the power of good means , when Judas , who heard Christ daily , whom others heard to preach Christ daily , who daily saw Christ's Miracles , and daily wrought Miracles in Christ's name , is ( at his best ) a Thief , and ere long a Traitour ? That crafty and malignant Spirit which presided in that bloudy counsel hath easily found out a fit instrument for this Hellish plot . As God knows , so Satan guesses , who are his , and will be sure to make use of his own . If Judas were Christ's domestick , yet he was Mammon's servant : he could not but hate that Master whom he formally professed to serve , whilst he really served that master which Christ professed to hate . He is but in his trade , whilst he is bartering even for his Master ; What will ye give me ? and I will deliver him unto you . Saidst thou not well , O Saviour , I have chosen you twelve , and one of you is a Devil ? Thou that knewest to distinguish betwixt men and spirits , callest Judas by his right name . Loe , he is become a Tempter to the worst of evils . Wretched Judas ! whether shall I more abhor thy treachery , of wonder at thy folly ? What will they , what can they give thee valuable to that head Which thou proferest to sale ? Were they able to pay , or thou capable to receive all those precious metalls that are laid up in the secret cabins of the whole earth , how were this price equivalent to the worth of him that made them ? Had they been able to have fetch'd down those rich and glittering spangles of Heaven , and to have put them into thy fist , what had this been to weigh with a God ? How basely therefore dost thou speak of chaffering for him whose the world was ? What will ye give me ? Alas ! what were they ? what had they , miserable men , to pay for such a purchace ? The time was , when he that set thee on work could say , All the Kingdoms of the earth , and the glory of them are mine ; and I give them to whom I please : all these will I give thee . Had he now made that offer to thee in this wofull bargain , it might have carried some colour of a temptation : and even thus it had been a match ill made . But for thee to tender a trade of so invaluable a commodity to these pelting petty-chapmen for thirty poor silverlings , it was no less base then wicked . How unequall is this rate ? Thou that valuedst Mary's ointment which she bestowed upon the feet of Christ at three hundred pieces of silver , sellest thy Master , on whom that precious odour was spent , at thirty . Worldly hearts are peny-wise , and pound-foolish : they know how to set high prices upon the worthless trash of this world ; but for Heavenly things , or the God that owns them , these they shamefully undervalue . And I will deliver him unto you . False and presumptuous Judas ! it was more then thou couldst doe ; thy price was not more too low then thy undertaking was too high . Had all the powers of Hell combined with thee , they could not have delivered thy Master into the hands of men . The act was none but his own ; all that he did , all that he suffered was perfectly voluntary . Had he pleased to resist , how easily had he with one breath blown thee and thy complices down into their Hell ? It is no thank to thee that he would be delivered . O Saviour , all our safety , all our comfort depends not so much upon thine act as upon thy will : in vain should we have hoped for the benefit of a forced redemption . The bargain is driven , the price paid . Judas returns , and looks no less smoothly upon his Master and his fellows then as if he had done no disservice . What cares he ? his heart tells him he is rich , though it tell him he is false . He was not now first an Hypocrite . The Passeover is at hand ; no man is so busy to prepare for it , or more devoutly forward to receive it then Judas . Oh the sottishness and obdureness of this son of Perdition ! How many proofs had he formerly of his Master's Omniscience ? There was no day wherein he saw not that thoughts and things absent came familiar under his cognisance : yet this Miscreant dares plot a secret villany against his person , and face it : if he cannot be honest , yet he will be close . That he may be notoriously impudent , he shall know he is descried : whilst he thinks fit to conceal his treachery , our Saviour thinks not fit to conceal the knowledge of that treacherous conspiracy ; Verily , I say unto you that one of you shall betray me . Who would not think but that discovered wickedness should be ashamed of it self ? Did not Judas ( think we ) blush , and grow pale again , and cast down his guilty eyes , and turn away his troubled countenance at so galling an intimation ? Custome of sin steels the brow , and makes it uncapable of any relenting impressions . Could the other Disciples have discerned any change in any one of their faces , they had not been so sorrowfully affected with the charge . Methinks I see how intentively they bent their eyes upon each others , as if they would have look'd through those windows down into the bosome ; with what self-confidence , with what mutuall jealousie they perused each others foreheads : and now , as rather thinking fit to distrust their own innocence then their Master's assertion , each trembles to say , Lord , is it I ? It is possible there may lurk secret wickedness in some blind corner of the heart , which we know not of : It is possible that time and temptation , working upon our corruption , may at last draw us into some such sin as we could not fore-believe . Whither may we not fall , if we be left to our own strength ? It is both wise and holy to misdoubt the worst : Lord , is it I ? In the mean time , how fair hath Judas ( all this while ) carried with his fellows ? Had his former life bewrayed any falshood or misdemeanour , they had soon found where to pitch their just suspicion : now Judas goes for so honest a man , that every Disciple is rather ready to suspect himself then him . It is true , he was a thief ; but who knows that besides his Maker ? The outsides of men are no less deceitfull then their hearts . It is not more unsafe to judge by outward appearances , then it is uncharitable not to judge so . Oh the head-strong resolutions of wickedness , not to be checked by any opposition ! Who would not but have thought , if the notice of an intended evil could not have prevented it , yet that the threats of judgment should have affrighted the boldest offender ? Judas can sit by , and hear his Master say , Wo be to the man by whom the Son of man is betraied ; it had been better for that man never to have been born , and is no more blank'd then very innocence ; but thinks , What care I ? I have the money ; I shall escape the shame : the fact shall be close , the match gainfull : it will be long ere I get so much by my service ; if I fare well for the present , I shall shift well enough for the future . Thus secretly he claps up another bargain ; he makes a covenant with death , and with Hell an agreement . O Judas , didst thou ever hear ought but truth fall from the mouth of that thy Divine Master ? Canst thou distrust the certainty of that dreadfull menace of vengeance ? How then durst thou persist in the purpose of so flagitious and damnable a villany ? Resolved sinners run on desperately in their wicked courses ; and have so bent their eyes upon the profit or pleasure of their mischievons projects , that they will not see Hell lie open before them in the way . As if that shameless man meant to outbrave all accusations , and to outface his own heart , he dares ask too , Master , is it I ? No Disciple shall more zealously abominate that crime then he that fosters it in his bosome . Whatever the Searcher of hearts knows by him , is lock'd up in his own breast : to be perfidious is nothing , so he may be secret : his Master knows him for a Traitour , it is not long that he shall live to complain ; his fellows think him honest : all is well , whilst he is well esteemed . Reputation is the onely care of false hearts , not truth of being , not conscience of merit ; so they may seem fair to men , they care not how foul they are to God. Had our Saviour onely had this knowledge at the second hand , this boldness had been enough to make him suspect the credit of the best intelligence : Who could imagine that a guilty man dared thus brow-beat a just accusation ? Now he whose piercing and unfailing eyes see things as they are , not as they seem , can peremptorily convince the impudence of this hollow questionist with a direct affirmation ; Thou hast said . Foolish Traitour ! couldst thou think that those blear eyes of thine would endure the beams of the Sun , or that counterfeit slip , the fire ? was it not sufficient for thee to be secretly vicious , but thou must presume to contest with an Omniscient accuser ? Hast thou yet enough ? Thou supposedst thy crime unknown . To men it was so ; had thy Master been no more , it had been so to him : now his knowledge argues him Divine . How durst thou yet resolve to lift up thy hand against him , who knows thine offence , and can either prevent or revenge it ? As yet the charge was private , either not heard , or not observed by thy fellows : it shall be at first whispered to one , and at last known to all . Bashfull and penitent sinners are fit to be concealed ; shame is meet for those that have none . Curiosity of Knowledge is an old disease of humane nature : besides , Peter's zeal would not let him dwell under the danger of so doubtfull a crimination ; he cannot but sit on thorns , till he know the man. His signs ask what his voice dare not . What law requires all followers to be equally beloved ? Why may not our favours be freely dispensed where we like best , without envy , without prejudice ? None of Christ's train could complain of neglect ; John is highest in grace . Bloud , affection , zeal , diligence have indeared him above his fellows . He that is dearest in respect , is next in place : in that form of side-sitting at the Table , he leaned on the bosome of Jesus . Where is more love , there may be more boldness . This secrecy and intireness privileges John to ask that safely , which Peter might not without much inconvenience and perill of a check . The beloved Disciple well understands this silent language , and dares put Peter's thought into words . Love shutteth out fear . O Saviour , the confidence of thy Goodness emboldens us not to shrink at any suit . Thy love shed abroad in our hearts bids us ask that which in a stranger were no better then presumption . Once , when Peter ask'd thee a question concerning John , What shall this man doe ? he received a short answer , What is that to thee ? Now , when John asks thee a question ( no less seemingly curious ) at Peter's instance , Who is it that betrays thee ? however thou mightest have returned him the same answer , ( since neither of their persons was any more concerned , ) yet thou condescendest to a mild and full ( though secret ) satisfaction . There was not so much difference in the men , as in the matter of the demand . No occasion was given to Peter of moving that question concerning John ; the indefinite assertion of treason amongst the Disciples was a most just occasion of moving John's question for Peter and himself . That which therefore was timorously demanded , is answered graciously ; He it is to whom I shall give a sop when I have dipped it . And he gave the sop to Judas . How loth was our Saviour to name him whom he was not unwilling to design ? All is here expressed by dumb signs ; the hand speaks what the tongue would not . In the same language wherein Peter asked the question of John , doth our Saviour shape an answer to John : what a beck demanded , is answered by a sop . O Saviour , I do not hear thee say , Look on whomsoever I frown , or to whomsoever I doe a publick affront , that is the man ; but , To whomsoever I shall give a sop . Surely a by-stander would have thought this man deep in thy books , and would have construed this act , as they did thy tears for Lazarus , See how he loves him . To carve a man out of thine own dish , what could it seem to argue but a singularity of respect ? Yet , lo , there is but one whom thou hatest , one onely Traitour at thy board ; and thou givest him a sop . The outward Gifts of God are not always the proofs of his Love ; yea , sometimes are bestowed in displeasure . Had not he been a wise Disciple that should have envied the great favour done to Judas , and have stomacked his own preterition ? So foolish are they , who , measuring Gods affection by temporall benefits , are ready to applaud prospering wickedness , and to grudge outward blessings to them who are uncapable of any better . After the sop Satan entred into Judas . Better had it been for that treacherous Disciple to have wanted that morsell : Not that there was any malignity in the bread , or that the sop had any power to convey Satan into the receiver , or that by a necessary concomitance that evil spirit was in or with it . Favours ill used make the heart more capable of farther evil . That wicked Spirit commonly takes occasion by any of Gods gifts , to assault us the more eagerly . After our Sacramentall morsell , if we be not the better , we are sure the worse . I dare not say , yet I dare think , that Judas , comparing his Master's words and John's whisperings with the tender of this sop , and finding himself thus denoted , was now so much the more irritated to perform what he had wickedly purposed . Thus Satan took advantage by the sop of a farther possession . Twice before had that evil Spirit made a palpable entry into that leud heart . First , in his Covetousness and Theft ; those sinfull habits could not be without that authour of ill : then , in his damnable resolution , and plot of so hainous a conspiracy against Christ . Yet now ( as if it were new to begin ) After the sop Satan entred . As in every gross sin which we entertain , we give harbour to that evil Spirit ; so in every degree of growth in wickedness , new hold is taken by him of the heart . No sooner is the foot over the threshold , then we enter into the house : when we pass thence into the inner rooms , we make still but a perfect entrance . At first Satan entred , to make the house of Judas's heart his own ; now he enters into it as his own . The first purpose of sin opens the gates to Satan ; consent admits him into the entry ; full resolution of sin gives up the keys to his hands , and puts him into absolute possession . What a plain difference there is betwixt the regenerate and evil heart ? Satan lays siege to the best by his Temptations ; and sometimes upon battery and breach made enters : the other admits him by willing composition . When he is entred upon the Regenerate , he is entertained with perpetuall skirmishes , and by an holy violence at last repulsed : in the other he is plausibly received , and freely commandeth . Oh the admirable meekness of this Lamb of God! I see not a frown , I hear not a check ; but , What thou doest , doe quickly . Why do we startle at our petty wrongs , and swell with anger , and break into furious revenges upon every occasion , when the pattern of our Patience lets not fall one harshword upon so foul and bloudy a Traitour ? Yea , so fairly is this carried , that the Disciples as yet can apprehend no change ; they innocently think of commodities to be bought : when Christ speaks of their Master sold , and , as one that longs to be out of pain , hastens the pace of his irreclamable conspiratour , That thou doest , doe quickly . It is one thing to say , Doe what thou intendest , and another to say , Doe quickly what thou doest . There was villany in the deed ; the speed had no sin , the time was harmless , whilst the man and the act were wicked . O Judas , how happy had it been for thee , if thou hadst never done what thou perfidiously intendedst ? but since thou wilt needs doe it , delay is but a torment . That steely heart yet relents not ; the obfirmed Traitour knows his way to the High Priest's hall and to the Garden ; the watchword is already given , Hail , Master , and a kiss . Yet more Hypocrisy ? yet more presumption upon so overstrained a lenity ? How knewest thou , O thou false Traitour , whether that sacred cheek would suffer it self to be defiled with thine impure touch ? Thou well foundest thy treachery was unmasked ; thine heart could not be so false to thee as not to tell thee how hatefull thou wert . Goe , kiss and adore those silverlings which thou art too sure of ; the Master whom thou hast sold is not thine . But oh the impudence of a deplored sinner ! That tongue which hath agreed to sell his Master dares say , Hail : and those lips that have passed the compact of his death dare offer to kiss him whom they had covenanted to kill . It was God's charge of old , Kiss the Son , lest he be angry . O Saviour , thou hadst reason to be angry with this kiss ; the scourges , the thorns , the nails , the spear of thy Murtherers were not so painfull , so piercing , as this touch of Judas : all these were in this one alone . The stabs of an Enemy cannot be so grievous as the skin-deep wounds of a Disciple . XLV . The Agony . WHat a Preface do I find to my Saviour's Passion ? an Hymn , and an Agony : a chearfull Hymn , and an Agony no less sorrowfull . An Hymn begins , both to raise and testify the courageous resolutions of his Suffering ; an Agony follows , to shew that he was truly sensible of those extremities wherewith he was resolved to grapple . All the Disciples bore their part in that Hymn ; it was fit they should all see his comfortable and Divine Magnanimity wherewith he entred into those sad lists : onely Three of them shall be allowed to be the witnesses of his Agony ; onely those three that had been the witnesses of his glorious Transfiguration . That sight had well fore-arm'd and prepared them for this : how could they be dismay'd to see his trouble , who there saw his Majesty ? how could they be dismay'd to see his Body now sweat , which they had then seen to shine ? how could they be daunted to see him now accosted with Judas and his train , whom they then saw attended with Moses and Elias ? how could they be discouraged to hear the reproaches of base men , when they had heard the voice of God to him from that excellent glory , This is my beloved Son in whom I am well pleased ? Now before these eyes this Sun begins to be over-cast with clouds ; He began to be sorrowfull and very heavy . Many sad thoughts for mankind had he secretly hatched , and yet smothered in his own breast ; now his grief is too great to keep in : My soul is exceeding sorrowfull , even unto death . O Saviour , what must thou needs feel when thou saidst so ? Feeble minds are apt to bemoan themselves upon light occasions ; the grief must needs be violent that causeth a strong heart to break forth into a passionate complaint . Woe is me ! what a word is this for the Son of God ? Where is that Comforter which thou promisedst to send to others ? where is that thy Father of all mercies and God of all comfort , in whose presence is the fulness of joy , and at whose right hand there are pleasures for evermore ? where are those constant and chearfull resolutions of a fearless walking through the valley of the shadow of death ? Alas ! if that face were not hid from thee whose essence could not be disunited , these pangs could not have been . The Sun was withdrawn awhile , that there might be a cool , though not a dark night , as in the world , so in thy breast ; withdrawn in respect of sight , not of being . It was the hardest piece of thy sufferings , that thou must be disconsolate . But to whom dost thou make this moan , O thou Saviour of men ? Hard is that man driven that is fain to complain to his inferiours . Had Peter , or James , or John thus bewailed himself to thee , there had been ease to their Soul in venting it self ; thou hadst been both apt to pity them , and able to relieve them : but now in that thou lamentest thy case to them , alas ! what issue couldst thou expect ? They might be astonish'd with thy grief ; but there is neither power in their hands to free thee from those sorrows , nor power in their compassion to mitigate them . Nay , in this condition what could all the Angels of Heaven ( as of themselves ) doe to succour thee ? What strength could they have but from thee ? What creature can help when thou complainest ? It must be onely the stronger that can aid the weak . Old and holy Simeon could fore-say to thy Blessed Mother , that a sword should pierce through her Soul ; but , alas ! how many swords at once pierce thine ? Every one of these words is both sharp and edged ; My Soul is exceeding sorrowfull , even unto death . What humane Soul is capable of the conceit of the least of those sorrows that oppressed thine ? It was not thy Body that suffered now : the pain of body is but as the body of pain ; the anguish of the Soul is as the soul of anguish . That , and in that thou sufferedst . Where are they that dare so far disparage thy Sorrow , as to say thy Soul suffered onely in sympathy with thy Body ; not immediately , but by participation ; not in its self , but in its partner ? Thou best knewest what thou feltest , and thou that feltest thine own pain canst cry out of thy Soul. Neither didst thou say , My Soul is troubled ; so it often was , even to tears : but , My Soul is sorrowfull ; as if it had been before assaulted , now possessed with grief . Nor yet this in any tolerable moderation ; changes of Passion are incident to every humane Soul : but , Exceeding sorrowfull . Yet there are degrees in the very extremities of evils : those that are most vehement , may yet be capable of a remedy , at least a relaxations thine was past these hopes , Exceeding sorrowfull unto death . What was it , what could it be , O Saviour , that lay thus heavy upon thy Divine Soul ? Was it the fear of Death ? was it the fore-felt pain , shame , torment of thine ensuing Crucifixion ? Oh poor and base thoughts of the narrow hearts of cowardly and impotent mortality ! How many thousands of thy blessed Martyrs have welcomed no less tortures with smiles and gratulations , and have made a sport of those exquisite cruelties which their very Tyrants thought unsufferable ? Whence had they this strength but from thee ? If their weakness were thus undaunted and prevalent , what was thy power ? No , no : It was the sad weight of the Sin of mankind ; it was the heavy burthen of thy Father's wrath for our sin that thus pressed thy Soul , and wrung from thee these bitter expressions . What can it avail thee , O Saviour , to tell thy grief to men ? who can ease thee , but he of whom thou saidst , My Father is greater then I ? Lo , to him thou turnest ; O Father , if it be possible , let this cup pass from me . Was not this that prayer ( O dear Christ ) which in the days of thy flesh thou offeredst up with strong crying and tears to him that was able to save thee from death ? Surely this was it . Never was cry so strong ; never was God thus solicited . How could Heaven chuse but shake at such a Prayer from the Power that made it ? How can my heart but tremble to hear this suit from the Captain of our Salvation ? O thou that saidst , I and my Father are one , dost thou suffer ought from thy Father but what thou wouldst , what thou determinedst ? was this Cup of thine either casuall or forced ? wouldst thou wish for what thou knewest thou wouldst not have possible ? Far , far be these mis-raised thoughts of our ignorance and frailty . Thou camest to suffer , and thou wouldst doe what thou camest for : yet since thou wouldst be a man , thou wouldst take all of man , save sin : it is but humane ( and not sinfull ) to be loth to suffer what we may avoid . In this velleity of thine , thou wouldst shew what that Nature of ours which thou hadst assumed could incline to wish ; but in thy resolution , thou wouldst shew us what thy victorious thoughts raised and assisted by thy Divine power had determinately pitched upon : Nevertheless not as I will , but as thou wilt . As man thou hadst a Will of thine own : no humane Soul can be perfect without that main faculty . That will , which naturally could be content to incline towards an exemption from miseries , gladly vails to that Divine will whereby thou art designed to the chastisements of our peace . Those pains which in themselves were grievous , thou embracest as decreed : so as thy fear hath given place to thy love and obedience . How should we have known these evils so formidable , if thou hadst not in half a thought inclined to deprecate them ? How could we have avoided so formidable and deadly evils , if thou hadst not willingly undergone them ? We acknowledge thine holy fear , we adore thy Divine fortitude . Whilst thy Mind was in this fearfull agitation , it is no marvell if thy Feet were not fixed . Thy place is more changed then thy thoughts . One while thou walkest to thy drouzy Attendents , and stirrest up their needfull vigilancy ; then thou returnest to thy passionate Devotions , thou fallest again upon thy face . If thy Body be humbled down to the earth , thy Soul is yet lower ; thy prayers are so much more vehement as thy pangs are . And being in an agony he prayed more earnestly , and his sweat was as it were great drops of bloud falling down to the ground . O my Saviour , what an agony am I in , whilst I think of thine ? What pain , what fear , what strife , what horrour was in thy Sacred breast ? How didst thou struggle under the weight of our sins , that thou thus sweatest , that thou thus bleedest ? All was peace with thee : thou wert one with thy coeternal and coessential Father ; all the Angels worshipp'd thee ; all the powers of Heaven and earth awfully acknowledged thine Infiniteness . It was our person that feoffed thee in this misery and torment ; in that thou sustainedst thy Father's wrath and our curse . If eternal death be unsufferable , if every sin deserve eternal death , what , O what was it for thy Soul in this short time of thy bitter Passion to answer those millions of eternal deaths which all the sins of all mankind had deserved from the just hand of thy Godhead ? I marvell not if thou bleedest a sweat , if thou sweatest bloud : If the moisture of that Sweat be from the Body , the tincture of it is from the Soul. As there never was such another Sweat , so neither can there be ever such a Suffering . It is no wonder if the Sweat were more then natural , when the Suffering was more then humane . O Saviour , so willing was that precious bloud of thine to be let forth for us , that it was ready to prevent thy Persecutours ; and issued forth in those pores , before thy wounds were opened by thy Tormentours . Oh that my heart could bleed unto thee with true inward compunction for those sins of mine which are guilty of this thine Agony , and have drawn bloud of thee both in the Garden and on the Cross . Woe is me : I had been in Hell , if thou hadst not been in thine Agony ; I had scorched , if thou hadst not sweat . Oh let me abhor my own wickedness , and admire and bless thy Mercy . But , O ye blessed Spirits which came to comfort my conflicted Saviour , how did ye look upon this Son of God , when ye saw him labouring for life under these violent temptations ? with what astonishment did ye behold him bleeding whom ye adored ? In the Wilderness , after his Duell with Satan , ye came and ministred unto him ; and now in the Garden , whilst he is in an harder combat , ye appear to strengthen him . O the wise and marvellous dispensation of the Almighty ! Whom God will afflict , an Angel shall relieve ; the Son shall suffer , the Servant shall comfort him ; the God of Angels droopeth , the Angel of God strengthens him . Blessed Jesu , if as Man thou wouldst be made a little lower then the Angels ; how can it disparage thee to be attended and cheared up by an Angel ? Thine Humiliation would not disdain comfort from meaner hands . How free was it for thy Father to convey seasonable consolations to thine humbled Soul , by whatsoever means ? Behold , though thy Cup shall not pass , yet it shall be sweetned . What if thou see not ( for the time ) thy Father's face ? yet thou shalt feel his hand . What could that Spirit have done without the God of Spirits ? O Father of Mercies , thou maist bring thine into Agonies , but thou wilt never leave them there . In the midst of the sorrows of my heart thy comforts shall refresh my Soul. Whatsoever be the means of my supportation , I know and adore the Authour . XLVI . Peter and Malchus : or , CHRIST Apprehended . WHerefore , O Saviour , didst thou take those three choice Disciples with thee from their fellows , but that thou expectedst some comfort from their presence ? A seasonable word may sometimes fall from the meanest attendent ; and the very society of those we trust carries in it some kind of contentment . Alas ! what broken reeds are men ? Whilst thou art sweating in thine Agony , they are snorting securely . Admonitions , threats , intreaties cannot keep their eyes open . Thou tellest them of danger , they will needs dream of ease ; and though twice rouzed ( as if they had purposed this neglect ) they carelesly sleep out thy sorrow and their own perill . What help hast thou of such Followers ? In the mount of thy Transfiguration they slept , and besides fell on their faces , when they should behold thy glory , and were not themselves for fear ; in the garden of thine Agony they fell upon the ground for drouziness , when they should compassionate thy sorrow , and lost themselves in a stupid sleepiness . Doubtless even this disregard made thy prayers so much more fervent . The less comfort we find on earth , the more we seek above . Neither soughtest thou more then thou foundest : Lo , thou wert heard in that which thou fearedst . An Angel supplies men ; that Spirit was vigilant whilst thy Disciples were heavy . The exchange was happy . No sooner is this good Angel vanished , then that domestick Devil appears : Judas comes up , and shews himself in the head of those miscreant troups . He whose too much honour it had been to be a Follower of so Blessed a Master , affects now to be the leader of this wicked rabble . The Sheep's fleece is now cast off ; the Wolf appears in his own likeness . He that would be false to his Master , would be true to his Chapmen : Even evil spirits keep touch with themselves . The bold Traitour dares yet still mix Hypocrisy with Villany ; his very salutations and kisses murther . O Saviour , this is no news to thee . All those who under a show of Godliness practise impiety do still betray thee thus . Thou who hadst said , One of you is a Devil , didst not now say , Avoid , Satan ; but , Friend , wherefore art thou come ? As yet , Judas , it was not too late . Had there been any the least spark of Grace yet remaining in that perfidious bosome , this word had fetch'd thee upon thy knees . All this Sunshine cannot thaw an obdurate heart . The sign is given , Jesus is taken . Wretched Traitour ! why wouldst thou for this purpose be thus attended ? and ye foolish Priests and Elders ! why sent you such a band and so armed for this apprehension ? One messenger had been enough for a voluntary prisoner . Had my Saviour been unwilling to be taken , all your forces ( with all the Legions of Hell to help them ) had been too little : since he was willing to be attached , two were too many . When he did but say , I am he , that easy breath alone routed all your troups , and cast them to the earth , whom it might as easily have cast down into Hell. What if he had said , I will not be taken ? where had ye been ? or what could your swords and staves have done against Omnipotence ? Those Disciples that failed of their vigilance , failed not of their courage : they had heard their Master speak of providing swords , and now they thought it was time to use them : Shall we smite ? They were willing to fight for him with whom they were not carefull to watch : but of all other Peter was most forward ; in stead of opening his lips , he unsheaths his sword ; and in stead of Shall I ? smites . He had noted Malchus , a busie servant of the High priest , too ready to second Judas , and to lay his rude hands upon the Lord of Life : against this man his heart rises , and his hand is lift up . That ear which had too-officiously listened to the unjust and cruell charge of his wicked Master , is now severed from that worse head which it had mis-served . I love and honour thy zeal , O blessed Disciple : Thou couldst not brook wrong done to thy Divine Master . Had thy life been dearer to thee then his safety , thou hadst not drawn thy sword upon a whole troup . It was in earnest that thou saidst , Though all men , yet not I ; and , Though I should die with thee , yet I will not deny thee . Lo , thou art ready to die upon him that should touch that Sacred person ; what would thy life now have been in comparison of renouncing him ? Since thou wert so fervent , why didst thou not rather fall upon that Treachour that betray'd him , then that Sergeant that arrested him ? Surely the sin was so much greater , as the plot of mischief is more then the execution ; as a Domestick is nearer then a Stranger ; as the treason of a Friend is worse then the forced enmity of an Hireling . Was it that the guilty wretch upon the fact done subduced himself , and shrouded his false head under the wings of darkness ? Was it that thou couldst not so suddenly apprehend the odious depth of that Villany , and instantly hate him that had been thy old companion ? Was it that thy amazedness as yet conceived not the purposed issue of this seizure , and astonishedly waited for the success ? Was it that though Judas were more faulty , yet Malchus was more imperiously cruell ? Howsoever , thy Courage was awaked with thy self ; and thy heart was no less sincere then thine hand was rash . Put up again thy sword into his place ; for all they that take the sword shall perish with the sword . Good intentions are no warrant for our actions . O Saviour , thou canst at once accept of our meanings , and censure our deeds . Could there be an affection more worth incouragement then the love to such a Master ? Could there be a more just cause wherein to draw his sword then in thy quarrell ? Yet this love , this quarrell cannot shield Peter from thy check : thy meek tongue smites him gently , who had furiously smote thine enemy ; Put up thy sword . It was Peter's sword ; but to put up , not to use : there is a sword which Peter may use ; but it is of another metall . Our weapons are , as our warfare , spiritual : if he smite not with this , he incurs no less blame then for smiting with the other ; as for this material sword , what should he doe with it that is not allowed to strike ? When the Prince of Peace bade his followers sell their coat and buy a sword , he meant to insinuate the need of these arms , not their improvement ; and to teach them the danger of the time , not the manner of the repulse of danger . When they therefore said , Behold , here are two swords ; he answered , It is enough : he said not , Go buy more . More had not been enow , if a bodily defence had been intended : David's tower had been too streight to yield sufficient furniture of this kind . When it comes to use , Peter's own sword is too much : Put up thy sword . Indeed there is a temporal sword ; and that sword must be drawn , else wherefore is it ? but drawn by him that bears it ; and he bears it that is ordained to be an avenger , to execute wrath upon him that doeth evil ; for he bears not the sword in vain . If another man draw it , it cuts his fingers ; and draws so much bloud of him that unwarrantably wields it , as that he who takes the sword shall perish with the sword . Can I chuse but wonder how Peter could thus strike unwounded ? how he , whose first blow made the fray , could escape hewing in pieces from that band of Ruffians ? This could not have been , if thy power , O Saviour , had not restrained their rage ; if thy seasonable and sharp reproof had not prevented their revenge . Now , for ought I see , Peter smarts no less then Malchus : neither is Peter's ear less smitten by the mild tongue of his Master , then Malchus his ear by the hand of Peter . Weak Disciple ! thou hast zeal , but not according to knowledge : there is not more danger in this act of thine , then inconsideration and ignorance . The cup which my Father hath given me , shall I not drink it ? Thou drawest thy sword to rescue me from suffering . Alas ! if I suffer not , what would become of thee ? what would become of mankind ? where were that eternal and just Decree of my Father , wherein I am a Lamb slain from the beginning of the world ? Dost thou go about to hinder thine own and the whole world's Redemption ? Did I not once before call thee Satan , for suggesting to me this immunity from my Passion ? and dost thou now think to favour me with a reall opposition to this great and necessary work ? Canst thou be so weak as to imagine that this Suffering of mine is not free and voluntary ? Canst thou be so injurious to me as to think I yield , because I want aid to resist ? Have I not given to thee and to the world many undeniable proofs of my Omnipotence ? Didst thou not see how easy it had been for me to have blown away these poor forces of my adversaries ? Dost thou not know that , if I would require it , all the glorious troups of the Angels of Heaven ( any one whereof is more then worlds of men ) would presently shew themselves ready to attend and rescue me ? Might this have stood with the Justice of my Decree , with the Glory of my Mercy , wirh the Benefit of Man's Redemption , it had been done ; my Power should have triumphed over the impotent malice of my enemies : but now , since that eternal Decree must be accomplished , my Mercy must be approved , mankind must be ransomed ; and this cannot be done without my Suffering ; thy well-meant valour is no better then a wrong to thy self , to the world , to me , to my Father . O gracious Saviour , whilst thou thus smitest thy Disciple , thou healest him whom thy Disciple smote . Many greater Miracles hadst thou done ; none that bewraied more mercy and meekness then this last Cure : of all other this ear of Malchus hath the loudest tongue to blazon the praise of thy Clemency and Goodness to thy very enemies . Wherefore came that man but in an hostile manner to attach thee ? Besides his own , what favour was he worthy of for his Masters sake ? And if he had not been more forward then his fellows , why had not his skin been as whole as theirs ? Yet , even amidst the throng of thine apprehenders , in the heat of their violence , in the height of their malice , and thine own instant peril of death , thou healest that unnecessary ear , which had been guilty of hearing Blasphemies against thee , and receiving cruell and unjust charges concerning thee . O Malchus , could thy ear be whole , and not thy heart broken and contrite with remorse for rising up against so mercifull and so powerfull an hand ? Couldst thou chuse but say , O Blessed Jesu , I see it was thy Providence that preserved my head , when my ear was smitten ; it is thine Almighty Power that hath miraculously restored that ear of mine which I had justly forfeited : this head of mine shall never be guilty of plotting any farther mischief against thee ; this ear shall never entertain any more reproaches of thy name ; this heart of mine shall ever acknowledge and magnifie thy tender mercies , thy Divine Omnipotence ? Could thy fellows see such a demonstration of Power and Goodness with unrelenting hearts ? Unthankfull Malchus , and cruell souldiers ! ye were worse wounded , and felt it not . God had struck your breasts with a fearfull obduration , that ye still persist in your bloudy enterprise . And they that had laid hold on Jesus , led him away , &c. XLVII . CHRIST before Caiaphas . THat Traitour whom his own cord made ( soon after ) too fast , gave this charge concerning Jesus , Hold him fast . Fear makes his guard cruell : they bind his hands , and think no twist can be strong enough for this Sampson . Fond Jews , and Souldiers ! if his own will had not tied him faster then your cords , though those Manicles had been the stiffest cables or the strongest iron , they had been but threads of tow . What eyes can but run over to see those hands , that made Heaven and Earth , wrung together and bruised with those merciless cords ; to see him bound , who came to restore us to the liberty of the Sons of God ; to see the Lord of Life contemptuously dragged through the streets , first to the house of Annas , then from thence to the house of Caiaphas , from him to Pilate , from Pilate to Herod , from Herod back again to Pilate , from Pilate to his Calvary : whilst in the mean time the base rabble and scum of the incensed multitude runs after him with shouts and scorns ? The act of death hath not in it so much misery and horrour , as the pomp of death . And what needed all this pageant of Cruelty ? wherefore was this state and lingring of an unjust execution ? Was it for that their malice held a quick dispatch too much Mercy ? Was it for that , whilst they meant to be bloudy , they would fain seem just ? A sudden violence had been palpably murtherous : now the colour of a legall process guilds over all their deadly spight ; and would seem to render them honest , and the accused guilty . This attachment , this convention of the innocent was a true night-work ; a deed of so much darkness was not for the light . Old Annas and that wicked Bench of gray-headed Scribes and Elders can be content to break their sleep to doe mischief : Envy and Malice can make noon of midnight . It is resolved he shall die ; and now pretences must be sought that he may be cleanly murthered . All evil begins at the Sanctuary : The Priests and Scribes and Elders are the first in this bloudy scene ; they have pay'd for this head , and now long to see what they shall have for their thirty silverlings . The Bench is set in the Hall of Caiaphas : False witnesses are sought for , and hired : they agree not , but shame their suborners . Woe is me ! what safety can there be for Innocence , when the evidence is wilfully corrupted ? What State was ever so pure , as not to yield some miscreants , that will either sell or lend an Oath ? What a brand hath the wisedom of God set upon falshood , even dissonance and distraction ? whereas Truth ever holds together , and jars not whilst it is it self . O Saviour , what a perfect innocence was in thy Life , what an exact purity in thy Doctrine , that malice it self cannot so much as devise what to slander ? It were hard if Hell should not find some Factours upon earth . At last two Witnesses are brought in , that have learned to agree with themselves , whilst they differed from truth ; they say the same , though false ; This fellow said , I am able to destroy the Temple of God , and build it again in three days . Perjured wretches ! Were these the terms that you heard from that Sacred mouth ? Said he formally thus as ye have deposed ? It is true , he spake of a Temple , of destroying , of building , of three days ; but did he speak of that Temple , of his own destroying , of a material building in that space ? He said , Destroy ye : Ye say , I am able to destroy . He said , this Temple of his body : Ye say , the Temple of God. He said , I will make up this Temple of my body in three days : Ye say , I am able in three days to build this material Temple of God. The words were his , the sentence yours : The words were true , the evidence false . So whilst you report the words , and misreport the sense , ye swear a true falshood , and are truly forsworn . Where the resolutions are fixed , any colour will serve . Had those words been spoken , they contained no crime ; had he been such as they supposed him , a meer man , the speech had carried a semblance of ostentation , no semblance of Blasphemy : yet how vehement is Caiaphas for an answer ? as if those words had already battered that sacred pile , or the protestation of his ability had been the highest treason against the God of the Temple . That infinite Wisedom knew well how little satisfaction there could be in answers , where the sentence was determined . Jesus held his peace . Where the asker is unworthy , the question captious , words bootless , the best answer is silence . Erewhile his just and moderate speech to Annas was returned with a buffet on the cheek ; now his silence is no less displeasing . Caiaphas was not more malicious then crafty : what was in vain attempted by witnesses , shall be drawn out of Christ's own mouth ; what an accusation could not effect , an adjuration shall : I adjure thee by the living God , that thou tell us whether thou be the Christ , the Son of God. Yea , this was the way to screw out a killing answer . Caiaphas , thy mouth was impure , but thy charge is dreadfull . Now if Jesus hold his peace , he is cried down for a profane disregard of that awfull Name ; if he answer , he is ensnared : an affirmation is death ; a denial worse then death . No , Caiaphas , thou shalt well know it was not fear that all this while stopped that Gracious mouth : thou speakest to him that cannot fear those faces he hath made : he that hath charged us to confess him , cannot but confess himself . Jesus saith unto him , Thou hast said . There is a time to speak , and a time to keep silence . He that is the Wisedom of his Father , hath here given us a pattern of both . We may not so speak as to give advantage to cavils ; we may not be so silent as to betray the Truth . Thou shalt have no more cause , proud and insulting Caiaphas , to complain of a speechless prisoner : now thou shalt hear more then thou demandedst : Hereafter shall ye see the Son of man sitting on the right hand of power , and coming in the clouds of Heaven . There spake my Saviour ; the voice of God , and not of man. Hear now , insolent High Priest , and be confounded . That Son of man whom thou seest , is the Son of God whom thou canst not see . That Son of man , that Son of God , that God and man whom thou now seest standing despicably before thy Consistorial seat in a base dejectedness , him shalt thou once with horrour and trembling see majestically sitting on the Throne of Heaven , attended with thousand thousands of Angels , and coming in the clouds to that dreadfull Judgment , wherein thy self amongst other damned malefactours shalt be presented before that glorious tribunal of his , and adjudged to thy just torments . Goe now , wretched Hypocrite , and rend thy garment ; whilst in the mean time thou art worthy to have thy Soul rent from thy body , for thy spightfull Blasphemy against the Son of God. Onwards thy pretence is fair , and such as cannot but receive applause from thy compacted crue ; What need have we of witnesses ? behold , now ye have heard his Blasphemy . What think ye ? And they answered & said , He is guilty of death . What heed is to be taken of mens judgment ? So light are they upon the balance , that one dram of prejudice or forestalment turns the scales . Who were these but the grave Benchers of Jerusalem , the Synod of the choice Rabbi's of Israel ? yet these pass sentence against the Lord of Life ; sentence of that death of his , whereby ( if ever ) they shall be redeemed from the murther of their sentence . O Saviour , this is not the last time wherein thou hast received cruel dooms from them that profess Learning and Holiness . What wonder is it if thy weak members suffer that which was endured by so perfect an Head ? What care we to be judged by man's day , when thou , who art the Righteous Judge of the world , wert thus misjudged by men ? Now is the fury of thy malignant enemies let loose upon thee : what measure can be too hard for him that is denounced worthy of death ? Now those foul mouths defile thy Blessed Face with their impure spittle , the venomous froth of their malice ; now those cruell hands are lifted up to buffet thy Sacred Cheeks ; now scorn and insultation triumphs over thine humble Patience , Prophesy unto us , thou Christ , who it is that smote thee . O dear Jesu , what a beginning is here of a Passion ? There thou standst bound , condemned , spat upon , buffetted , derided by malicious sinners . Thou art bound , who camest to loose the bands of death ; thou art condemned , whose sentence must acquit the world ; thou art spat upon , that art fairer then the sons of men ; thou art buffeted , in whose mouth was no guile ; thou art derided , who art cloathed with Glory and Majesty . In the mean while , how can I enough wonder at thy infinite Mercy , who in the midst of all these wofull indignities couldst find a time to cast thine eyes back upon thy frail and ingratefull Disciple ; and in whose gracious ear Peter's Cock sounded louder then all these reproaches ? O Saviour , thou who in thine apprehension couldst forget all thy danger , to correct and heal his over-lashing , now in the heat of thy arraignment and condemnation canst forget thy own misery , to reclaim his errour ; and by that seasonable glance of thine eye , to strike his heart with a needfull remorse . He that was lately so valiant to fight for thee , now the next morning is so cowardly as to deny thee : He shrinks at the voice of a Maid , who was not daunted with the sight of a Band. O Peter , had thy slip been sudden , thy fall had been more easy : Premonition aggravates thy offence ; that stone was foreshew'd thee whereat thou stumbledst : neither did thy warning more adde to thy guilt , then thine own fore-resolution . How didst thou vow , though thou shouldst die with thy Master , not to deny him ? Hadst thou said nothing , but answered with a trembling silence , thy shame had been the less . Good purposes , when they are not held , do so far turn enemies to the entertainer of them , as that they help to double both his sin and punishment . Yet a single denial had been but easie ; thine ( I fear to speak it ) was lined with swearing and execration . Whence then , oh whence was this so vehement and peremptory disclamation of so gracious a Master ? What such danger had attended thy profession of his attendence ? One of thy fellows was known to the High priest for a Follower of Jesus ; yet he not onely came himself into that open Hall , in view of the Bench , but treated with the Maid that kept the door to let thee in also . She knew him what he was ; and could therefore speak to thee , as brought in by his mediation , Art not thou also one of this man's Disciples ? Thou also supposes the first acknowledged such ; yet what crime , what danger was urged upon that noted Disciple ? What could have been more to thee ? Was it that thy heart misgave thee thou mightest be called to account for Malchus ? It was no thank to thee that that ear was healed ; neither did there want those that would think how near that ear was to the head . Doubtless , that busie fellow himself was not far off , and his fellows and kinsmen would have been apt enough to follow thee ( besides thy Discipleship ) upon a bloudshed , a riot , a rescue . Thy conscience hath made thee thus unduly timorous : and now , to be sure to avoid the imputation of that affray , thou renouncest all knowledge of him in whose cause thou foughtest . Howsoever the sin was hainous . I tremble at such a Fall of so great an Apostle . It was thou , O Peter , that buffetedst thy Master more then those Jews ; it was to thee that he turned the cheek from them , as to view him by whom he most smarted : he felt thee afar off , and answered thee with a look ; such a look as was able to kill and revive at once . Thou hast wounded me , ( maist thou now say ) O my Saviour , thou hast wounded my heart with one of thine eyes : that one Eye of thy Mercy hath wounded my heart with a deep remorse for my grievous sin , with an indignation at my unthankfulness ; that one glance of thine hath resolved me into the tears of sorrow and contrition . Oh that mine eyes were fountains , and my cheeks chanels that shall never be dried ! And Peter went out , and wept bitterly . XLVIII . CHRIST before Pilate . WELL worthy were these Jews to be tributary ; they had cast off the yoke of their God , and had justly earned this Roman servitude . Tiberius had befriended them too well with so favourable a Governour as Pilate . Had they had the power of life and death in their hands , they had not been beholden to an Heathen for a Legall murther . I know not whether they more repine at this slavery , or please themselves to think how cleanly they can shift off this bloud into another's hand . These great Masters of Israel flock from their own Consistory to Pilate's Judgment-hall : The Sentence had been theirs , the Execution must be his ; and now they hope to bear down Jesus with the stream of that frequent confluence . But what ails you , O ye Rulers of Israel , that ye stand thus thronging at the door ? why do ye not go into that publick room of Judicature , to call for that Justice ye came for ? Was it for that ye would not defile your selves with the contagion of an Heathen roof ? Holy men ! your Consciences would not suffer you to yield to so impure an act ; your Passeover must be kept , your persons must be clean : whilst ye expect Justice from the man , ye abhor the pollution of the place . Woe to you Priests , Scribes , Elders , Hypocrites ; can there be any roof so unclean as that of your own breasts ? Not Pilate's walls , but your hearts are impure . Is Murther your errand ? and do you stick at a locall infection ? God shall smite you , ye whited walls . Do ye long to be stained with bloud , with the bloud of God ? and do ye fear to be defiled with the touch of Pilate's pavement ? Doth so small a Gnat stick in your throats , whilst ye swallow such a Camel of flagitious wickedness ? Go out of your selves , ye false dissemblers , if ye would not be unclean . Pilate , onwards , hath more cause to fear lest his walls should be defiled with the presence of so prodigious Monsters of Impiety . That plausible Governour condescends to humour their Superstition : They dare not come in to him ; he yields to go forth to them . Even Pilate begins justly , What accusation bring you against this man ? It is no judging of Religion by the outward demeanour of men ; there is more Justice amongst Romans then amongst Jews . These malicious Rabbi's thought it enough that they had sentenced Jesus ; no more was now expected but a speedy execution . If he were not a malefactour , we would not have delivered him up unto thee . Civill Justice must be their hangman . It is enough conviction that he is delivered up to the secular powers . Themselves have judg'd , these other must kill . Pilate and Caiaphas have changed places : this Pagan speaks that Law and Justice which that High priest should have done ; and that High priest speaks those murthering incongruities which would better have beseemed the mouth of a Pagan . What needs any new triall ? Dost thou know , Pilate , who we are ? Is this the honour that thou givest to our sacred Priesthood ? Is this thy valuation of our Sanctity ? Had the basest of the vulgar complained to thee , thou couldst but have put them to a review : Our Place and Holiness look'd not to be distrusted . If our scrupulous Consciences suspect thy very walls , thou maist well think there is small reason to suspect our Consciences . Upon a full hearing , ripe deliberation , and exquisitely-judiciall proceeding , we have sentenced this Malefactour to death ; there needs no more from thee but thy command of Execution . Oh monster , whether of Malice or Unjustice ! Must he then be a Malefactour whom ye will condemn ? Is your bare word ground enough to shed bloud ? Whom did ye ever kill but the righteous ? By whose hands perished the Prophets ? The word was but mistaken ; ye should have said , If we had not been Malefactours , we had never delivered up this innocent man unto thee . It must needs be notoriously unjust which very Nature hath taught Pagans to abhor . Pilate sees and hates this bloudy suggestion and practice . Do ye pretend Holiness , and urge so injurious a violence ? If he be such as ye accuse him , where is his conviction ? If he cannot be legally convicted , why should he die ? Do you think I may take your complaint for a crime ? If I must judge for you , why have you judged for your selves ? Could ye suppose that I would condemn any man unheard ? If your Jewish Laws yield you this liberty , the Roman Laws yield it not to me . It is not for me to judge after your laws , but after our own . Your prejudgment may not sway me . Since ye have gone so far , be ye your own carvers of Justice ; Take ye him , and judge him according to your Law. O Pilate , how happy had it been for thee , if thou hadst held thee there ? thus thou hadst wash'd thy hands more clean then in all thy basons . Might Law have been the rule of this Judgment , and not Malice , this bloud had not been shed . How palpably doth their tongue bewray their heart ? It is not lawfull for us to put any man to death . Pilate talks of Judgment , they talk of Death . This was their onely aim : Law was but a colour , Judgment was but a ceremony ; Death was their drift , and without this nothing . Bloud-thirsty Priests and Elders ! it is well that this power of yours is restrained : no Innocence could have been safe , if your lawless will had had no limits . It were pity this sword should be in any but just and sober hands . Your fury did not always consult with Law : what Law allowed your violence to Stephen , to Paul and Barnabas , and your deadly attempts against this Blessed Jesus whom ye now persecute ? How lawfull was it for you to procure that death which ye could not inflict ? It is all the care of Hypocrites to seek umbrages and pretences for their hatefull purposes ; and to make no other use of Laws ( whether Divine or humane ) but to serve turns . Where death is fore-resolved , there cannot want accusations . Malice is not so barren as not to yield crimes enough . And they began to accuse him , saying , We found this fellow perverting the nation ; and forbidding to give tribute unto Caesar , saying that he himself is Christ and King. What accusations saidst thou , O Pilate ? Hainous and capitall . Thou mightest have believed our confident intimation : but since thou wilt needs urge us to particulars , know that we come furnished with such an inditement as shall make thine ears glow to hear it . Besides that Blasphemy whereof he hath been condemned by us , this man is a Seducer of the people , a raiser of Sedition , an usurper of Sovereignty . O impudent suggestion ! What marvell is it , O Saviour , if thine honest servants be loaded with slanders , when thy most innocent person escaped not so shamefull criminations ? Thou a perverter of the Nation , who taughtest the way of God truely ? Thou a forbidder of Tribute , who payedst it , who prescribedst it , who provedst it to be Caesar's due ? Thou a challenger of temporall Sovereignty , who avoidedst it , renouncedst it , professedst to come to serve ? Oh the forehead of Malice ! Go , ye shameless traducers , and swear that Truth is guilty of all Falshood , Justice of all Wrong ; and that the Sun is the onely cause of Darkness , Fire of Cold. Now Pilate startles at the Charge . The name of Tribute , the name of Caesar is in mention : These potent spells can fetch him back to the common Hall , and call Jesus to the Bar. There , O Saviour , standest thou meekly to be judged , who shalt once come to judge the quick and the dead . Then shall he before whom thou stoodest guiltless and dejected , stand before thy dreadfull Majesty guilty and trembling . The name of a King , of Caesar , is justly tender and awfull ; the least whisper of an Usurpation or disturbance is entertained with a jealous care . Pilate takes this intimation at the first bound ; Art thou then the King of the Jews ? He felt his own free-hold now touched , it was time for him to stir . Daniel's Weeks were now famously known to be near expiring . Many arrogant and busie spirits , ( as Judas of Galilee , Theudas , and that Aegyptian Seducer ) taking that advantage , had raised severall Conspiracies , set up new titles to the Crown , gathered Forces to maintain their false claims . Perhaps Pilate supposed some such business now on foot , and therefore asks so curiously , Art thou the King of the Jews ? He that was no less Wisedom then Truth , thought it not best either to affirm or deny at once . Sometimes it may be extremely prejudiciall to speak all truths . To disclaim that Title suddenly which had been of old given him by the Prophets , at his Birth by the Eastern Sages , and now lately at his Procession by the acclaiming multitude , had been injurious to himself ; to profess and challenge it absolutely , had been unsafe , and needlesly provoking . By wise and just degrees therefore doth he so affirm this truth , that he both satisfies the inquirer , and takes off all perill and prejudice from his assertion . Pilate shall know him a King ; but such a King as no King needs to fear , as all Kings ought to acknowledge and adore : My Kingdom is not of this world . It is your mistaking , O ye earthly Potentates , that is guilty of your fears . Herod hears of a King born , and is troubled ; Pilate hears of a King of the Jews , and is incensed . Were ye not ignorant , ye could not be jealous : Had ye learned to distinguish of Kingdoms , these suspicions would vanish . There are Secular Kingdoms , there are Spirituall ; neither of these trenches upon other : your Kingdom is Secular , Christ's is Spirituall ; both may , both must stand together . His Laws are Divine , yours civil : His Reign is eternall , yours temporall : the glory of his Rule is inward , and stands in the Graces of Sanctification , Love , Peace , Righteousness , Joy in the Holy Ghost ; yours in outward pomp , riches , magnificence : His Enemies are the Devil , the World , the Flesh ; yours are bodily usurpers , and externall peace-breakers : His Sword is the power of the Word and Spirit , yours materiall : His rule is over the Conscience , yours over bodies and lives : He punishes with Hell , ye with temporall death or torture . Yea so far is he from opposing your Government , that by him ye Kings reign : Your Scepters are his ; but to maintain , not to wield , not to resist . O the unjust fears of vain men ! He takes not away your earthly Kingdoms , who gives you Heavenly ; he discrowns not the Body , who crowns the Soul ; his intention is not to make you less great , but more happy . The charge is so fully answered , that Pilate acquits the prisoner . The Jewish Masters stand still without ; their very malice dares not venture their pollution in going in to prosecute their accusation . Pilate hath examined him within ; and now comes forth to these eager complainants , with a cold answer to their over-hot expectation ; I find in him no fault at all . O noble testimony of Christ's Innocence , from that mouth which afterwards doomed him to death . What a difference there is betwixt a man as he is himself , and as he is the servant of others wills ? It is Pilate's tongue that says , I find in him no fault at all : It is the Jews tongue in Pilate's mouth that says , Let him be crucified . That cruel sentence cannot blot him whom this attestation cleareth . Neither doth he say , I find him not guilty in that whereof he is accused ; but gives an universall acquittance of the whole carriage of Christ , I find in him no fault at all . In spite of Malice , Innocence shall find abettours . Rather then Christ shall want witnesses , the mouth of Pilate shall be opened to his justification . How did these Jewish bloud-suckers stand thunder-stricken with so unexpected a word ? His absolution was their death ; his acquitall their conviction . No fault , when we have found Crimes ? no fault at all , when we have condemned him for capitall offences ? How palpably doth Pilate give us the lie ? How shamefully doth he affront our authority and disparage our justice ? So ingenuous a testimony doubtless exasperated the fury of these Jews : the fire of their indignation was seven-fold more intended with the sense of their repulse . I tremble to think how just Pilate as yet was , and how soon after depraved ; yea , how mercifull together with that Justice . How fain would he have freed Jesus , whom he found faultless ? Corrupt custome , in memory of their deliverance from Egyptian bondage , allowed to gratify the Jews with the free delivery of some one prisoner . ( Tradition would be incroaching ; the Paschall Lamb was monument enough of that happy rescue : men affect to have something of their own . ) Pilate was willing to take this advantage of dismissing Jesus . That he might be the more likely to prevail , he proposeth him with the choice and nomination of so notorious a Malefactour , as he might justly think uncapable of all mercy ; Barabbas , a Thief , a Murtherer , a Seditionary ; infamous for all , odious to all . Had he propounded some other innocent prisoner , he might have feared the election would be doubtfull ; he cannot misdoubt the competition of so prodigious a Malefactour . Then they all cried again , Not him , but Barabbas . O Malice beyond all example shameless and bloudy ! Who can but blush to think that an Heathen should see Jews so impetuously unjust , so savagely cruell ? He knew there was no Fault to be found in Jesus ; he knew there was no Crime that was not to be found in Barabbas : yet he hears ( and blushes to hear ) them say , Not him , but Barabbas . Was not this ( think we ) out of similitude of condition ? Every thing affects the like to it self ; every thing affects the preservation of that it liketh . What wonder is it then if ye Jews , who profess your selves the murtherers of that Just One , favour a Barabbas ? O Saviour , what a killing indignity was this for thee to hear from thine own Nation ? Hast thou refused all Glory , to put on shame and misery for their sakes ? Hast thou disregarded thy Blessed self , to save them ? and do they refuse thee for Barabbas ? Hast thou said , Not Heaven , but Earth ; not Sovereignty , but Service ; not the Gentile , but the Jew ? and do they say , Not him , but Barabbas ? Do ye thus requite the Lord , O ye foolish people and unjust ? Thus were thine ears and thine eyes first crucified ; and through them was thy Soul wounded even to death , before thy death ; whilst thou sawest their rage , and heardst their noise of Crucify , crucify . Pilate would have chastised thee . Even that had been a cruel mercy from him ; for what evil hadst thou done ? But that cruelty had been true mercy to this of the Jews , whom no bloud would satisfy but that of thy heart . He calls for thy Fault , they call for thy Punishment ; as proclaiming thy Crucifixion is not intended to satisfy Justice , but Malice , They cried the more , Crucify him , Crucify him . As their clamour grew , so the President 's Justice declined . Those Graces that lie loose and ungrounded , are easily washt away with the first tide of Popularity . Thrice had that man proclaimed the Innocence of him whom he now inclines to condemn , willing to content the people . Oh the foolish aims of Ambition ! Not God , not his Conscience come into any regard ; but the People . What a base Idol doth the proud man adore ? even the Vulgar , which a base man despiseth . What is their applause but an idle wind ? what is their anger but a painted fire ? O Pilate , where now is thy self and thy people ? whereas a good conscience would have stuck by thee for ever , and have given thee boldness before the face of that God which thou and thy people shall never have the Happiness to behold . The Jews have play'd their first part ; the Gentiles must now act theirs . Cruell Pilate , who knew Jesus was delivered for envy , accused falsly , maliciously pursued , hath turned his profered chastisement into scourging . Then Pilate took Jesus and scourged him . Woe is me , dear Saviour ; I feel thy lashes ; I shrink under thy painfull whippings ; thy nakedness covers me with shame and confusion . That tender and precious body of thine is galled and torn with cords . Thou that didst of late water the garden of Gethsemani with the drops of thy bloudy sweat , dost now bedew the pavement of Pilate's Hall with the showrs of thy bloud . How fully hast thou made good thy word , I gave my back to the smiters , and my cheeks to them that plucked off the hair ; I hid not my face from shame and spitting ? How can I be enough sensible of my own stripes ? these blows are mine ; both my sins have given them , and they give remedies to my sins . He was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes are we healed . O Blessed Jesu , why should I think strange to be scourged with tongue or hand , when I see thee bleeding ? what lashes can I fear either from Heaven or earth , since thy scourges have been born for me , and have sanctified them to me ? Now , dear Jesu , what a world of insolent reproaches , indignities , tortures , arr thou entring into ? To an ingenuous and tender disposition scorns are torment enough ; but here pain helps to perfect thy misery , their despight . Who should be actours in this whole bloudy execution , but grim and barbarous Souldiers , men inured to cruelty , in whose faces were written the characters of Murther , whose very trade was killing , and whose looks were enough to prevent their hands ? These , for the greater terrour of their concourse , are called together ; and whether by the connivence or the command of their wicked Governour , or by the instigation of the malicious Jews conspire to anticipate his death with scorns , which they will after inflict with violence . O my Blessed Saviour , was it not enough that thy Sacred Body was stripped of thy garments , and waled with bloudy stripes ; but that thy Person must be made the mocking-stock of thine insulting enemies , thy Back disguised with purple robes , thy Temples wounded with a thorny Crown , thy Face spat upon , thy Cheeks buffetted , thy Head smitten , thy Hand sceptred with a reed , thy Self derided with wry mouths , bended knees , scoffing acclamations ? Insolent Souldiers ! whence is all this jeering and sport , but to flout Majesty ? All these are the ornaments and ceremonies of a Royall Inauguration , which now in scorn ye cast upon my despised Saviour . Goe on , make your selves merry with this jolly pastime . Alas ! long agoe ye now feel whom ye scorned . Is he a King , think you , whom ye thus play'd upon ? Look upon him with gnashing and horrour , whom ye look'd at with mockage and insultation . Was not that Head fit for your Thorns , which you now see crowned with Glory and Majesty ? Was not that Hand fit for a Reed , whose iron Scepter crushes you to death ? Was not that Face fit to be spat upon , from the dreadfull aspect whereof ye are ready to desire the mountains to cover you ? In the mean time , whither , O whither dost thou stoop , O thou coeternal Son of thine eternal Father ? whither dost thou abase thy self for me ? I have sinned , and thou art punished ; I have exalted my self , and thou art dejected ; I have clad my self with shame , and thou art stripped ; I have made my self naked , and thou art cloathed with robes of dishonour ; my head hath devised evil , and thine is pierced with thorns ; I have smitten thee , and thou art smitten for me ; I have dishonoured thee , and thou for my sake art scorned ; thou art made the sport of men for me , that have deserved to be insulted on by Devils . Thus disguised , thus bleeding , thus mangled , thus deformed art thou brought forth , whether for compassion , or for a more universall derision , to the furious multitude , with an Ecce homo , Behold the man : look upon him , O ye merciless Jews ; see him in his shame , in his wounds and bloud , and now see whether ye think him miserable enough . Ye see his Face blew and black with buffeting , his Eyes swoln , his Cheeks beslabbered with spittle , his Skin torn with scourges , his whole Body bathed in bloud ; and would ye yet have more ? Behold the man ; the man whom ye envied for his greatness , whom ye feared for his usurpation : Doth he not look like a King ? is he not royally dressed ? See whether his magnificence do not command reverence from you . Would ye wish a finer King ? Are ye not afraid he will wrest the Scepter out of Caesar's hand ? Behold the man. Yea , and behold him well , O thou proud Pilate , O ye cruel Souldiers , O ye insatiable Jews . Ye see him base , whom ye shall see glorious ; the time shall surely come wherein ye shall see him in another dress : he shall shine whom ye now see to bleed ; his Crown cannot be now so ignominious and painfull , as it shall be once majestical and precious ; ye who now bend your knees to him in scorn , shall see all knees both in Heaven and in earth and under the earth to bow before him in an awfull adoration ; ye that now see him with contempt , shall behold him with horrour . What an inward war do I yet find in the breast of Pilate ? His Conscience bids him spare , his Popularity bids him kill . His Wife , warned by a Dream , warns him to have no hand in the bloud of that just man ; the importunate multitude presses him for a sentence of death . All shifts have been tried to free the man whom he hath pronounced innocent : All violent motives are urged to condemn that man whom malice pretends guilty . In the height of this strife , when Conscience and moral Justice were ready to sway Pilate's distracted heart to a just dismission , I hear the Jews cry out , If thou let this man goe , thou art not Caesar's friend . There is the word that strikes it dead : it is now no time to demur any more . In vain shall we hope that a carnal heart can prefer the care of his Soul to the care of his safety and honour , God to Caesar . Now Jesus must die : Pilate hasts into the Judgment-hall ; the Sentence sticks no longer in his teeth , Let him be crucified . Yet how foul so ever his Soul shall be with this fact , his hands shall be clean . He took water and washed his hands before the multitude , saying , I am innocent of the bloud of this just person : see ye to it . Now all is safe I wis : this is expiation enough ; water can wash off bloud , the hands can cleanse the heart : protest thou art innocent , and thou canst not be guilty . Vain Hypocrite ! canst thou think to scape so ? Is Murther of no deeper dye ? Canst thou dream waking , thus to avoid the charge of thy wife's dream ? Is the guilt of the bloud of the Son of God to be wip'd off with such ease ? What poor shifts do foolish sinners make to beguile themselves ? Any thing will serve to charm the Conscience , when it lists to sleep . But , Oh Saviour , whilst Pilate thinks to wash off the guilt of thy bloud with water , I know there is nothing that can wash off the guilt of this his sin but thy bloud . Oh do thou wash my Soul in that precious bathe , and I shall be clean . Oh Pilate , if that very bloud which thou sheddest do not wash off the guilt of thy bloudshed , thy water doth but more defile thy Soul , and intend that fire wherewith thou burnest . Little did the desperate Jews know the weight of that bloud , which they were so forward to wish upon themselves and their children . Had they deprecated their interest in that horrible murther , they could not so easily have avoided the vengeance : but now that they fetch it upon themselves by a willing execration , what should I say , but that they long for a curse ? it is pity they should not be miserable . And have ye not now felt , O Nation worthy of plagues , have ye not now felt what bloud it was whose guilt ye affected ? Sixteen hundred years are now passed since you wished your selves thus wretched : have ye not been ever since the hate and scorn of the world ? Did ye not live ( many of you ) to see your City buried in ashes , and drowned in bloud ? to see your selves no Nation ? Was there ever people under Heaven that was made so famous a spectacle of misery and desolation ? Have ye yet enough of that bloud which ye called for upon your selves and your children ? Your former Cruelties , Uncleannesses , Idolatries cost you but some short Captivities ; God cannot but be just : this Sin , under which you now lie groaning and forlorn , must needs be so much greater then these , as your vastation is more ; and what can that be other then the murther of the Lord of Life ? Ye have what ye wisht : be miserable till ye be penitent . XLIX . The Crucifixion . THE sentence of Death is past , and now who can with dry eyes behold the sad pomp of my Saviour's bloudy execution ? All the streets are full of gazing spectatours , waiting for this ruefull sight . At last , O Saviour , there thou comest out of Pilate's gate , bearing that which shall soon bear thee . To expect thy Cross was not torment enough ; thou must carry it . All this while thou shalt not onely see , but feel thy death before it come ; and must help to be an agent in thine own Passion . It was not out of favour , that , those scornfull robes being stripped off ▪ thou art led to death in thine own cloaths . So was thy face besmeared with bloud , so swoln and discoloured with buffettings , that thou couldst not have been known but by thy wonted habit . Now thine insulting enemies are so much more imperiously cruell , as they are more sure of their success . Their merciless tormentings have made thee half dead already : yet now , as if they had done nothing , they begin afresh ; and will force thy weakned and fainting nature to new tasks of pain . The transverse of thy Cross ( at least ) is upon thy shoulder : when thou canst scarce goe , thou must carry . One kicks thee with his foot , another strikes thee with his staff , another drags thee hastily by thy cord , and more then one spur on thine unpitied weariness with angry commands of haste . Oh true form and state of a servant ! All thy former actions , O Saviour , were ( though painfull , yet ) free ; this , as it is in it self servile , so it is tyrannously inforced : Inforced yet more upon thee by thy own Love to mankind , then by their power and despight . It was thy Father that laid upon thee the iniquity of us all : It was thine own Mercy that caused thee to bear our sins upon the Cross , and to bear the Cross ( with the curse annexed to it ) for our sins . How much more voluntary must that needs be in thee , which thou requirest to be voluntarily undertaken by us ? It was thy charge , If any man will come after me , let him deny himself , and take up his cross , and follow me . Thou didst not say , Let him bear his cross as forceably imposed by another ; but , Let him take up his cross , as his free burthen : free in respect of his heart , not in respect of his hand : so free , that he shall willingly undergoe it , when it is laid upon him ; not so free as that he shall lay it upon himself unrequired . O Saviour , thou didst not snatch the Cross out of the Souldiers hands , and cast it upon thy shoulder ; but when they laid it on thy neck , thou underwentest it . The constraint was theirs , the will was thine . It was not so heavy to them , or to Simon , as it was to thee : they felt nothing but the wood , thou feltest it clogged with the load of the sins of the whole world . No marvell if thou faintedst under that sad burthen ; thou that bearest up the whole earth by thy word , didst sweat , and pant , and groan under this unsupportable carriage . O Blessed Jesu , how could I be confounded in my self to see thee , after so much loss of bloud and over-toiledness of pain , languishing under that fatal Tree ! And yet why should it more trouble me to see thee sinking under thy Cross now , then to see thee anon hanging upon thy Cross ? In both thou wouldst render thy self weak and miserable , that thou mightest so much the more glorify thy infinite mercy in suffering . It is not out of any compassion of thy misery , or care of thine ease , that Simon of Cyrene is forced to be the porter of thy Cross ; it was out of their own eagerness of thy dispatch : thy feeble paces were too slow for their purpose ; their thirst after thy bloud made them impatient of delay . If thou have wearily struggled with the burthen of thy shame all along the streets of Jerusalem , when thou comest once past the gates , an helper shall be deputed to thee : the expedition of thy death was more sweet to them , then the pain of a lingring passage . What thou saidst to Judas , they say to the Executioner , What thou doest , doe quickly . Whilst thou yet livest , they cannot be quiet , they cannot be safe : to hasten thine end , they lighten thy carriage . Hadst thou done this out of choice which thou didst out of constraint , how I should have envied thee , O Simon of Cyrene , as too happy in the honour to be the first man that bore that Cross of thy Saviour , wherein millions of blessed Martyrs have ( since that time ) been ambitious to succeed thee ? Thus to bear thy Cross for thee , O Saviour , was more then to bear a Crown from thee . Could I be worthy to be thus graced by thee , I should pity all other glories . Whilst thou thus passest , O dear Jesu , the streets and ways resound not all with one note . If the malicious Jews and cruell Souldiers insulted upon thee , and either haled or railed thee on with a bitter violence , thy faithfull Followers were no less loud in their moans and ejulations ; neither would they endure that the noise of their cries and lamentations should be drowned with the clamour of those reproaches : but especially thy Blessed Mother , and those other zealous associates of her own sex , were most passionate in their wailings . And why should I think that all that devout multitude which so lately cried Hosanna in the streets , did not also bear their part in these publick condolings ? Though it had not concerned thy self , O Saviour , thine ears had been still more open to the voice of grief then of malice : and so thy lips also are open to the one , shut to the other . Daughters of Jerusalem , weep not for me , but weep for your selves and for your children . Who would not have thought , O Saviour , that thou shouldst have been wholly taken up with thine own sorrows ? The expectation of so bitter a Death had been enough to have overwhelmed any Soul but thine : yet even now can thy gracious eye find time to look beyond thine own miseries , at theirs ; and to pity them , who , insensible of their own insuing condition , mourned for thine now present . They see thine extremity , thou foreseest theirs ; they pour out their sorrow upon thee , thou divertest it upon themselves . We silly creatures walk blindfolded in this vale of tears , and little know what evil is towards us : onely what we feel we know ; and whilst we feel nothing , can find leisure to bestow our commiseration on those who need it perhaps less then our selves . Even now , O Saviour , when thou wert within the view of thy Calvary , thou canst foresee and pity the vastation of thy Jerusalem ; and givest a sad Prophecy of the imminent destruction of that City which lately had cost thee tears , and now shall cost thee bloud . It is not all the indign cruelty of men that can rob thee of thy Mercy . Jerusalem could not want Malefactours , though Barabbas was dismissed . That all this execution might seem to be done out of the zeal of Justice , two capital offenders , adjudged to their Gibbet , shall accompany thee , O Saviour , both to thy death , and in it . They are led manicled after thee , as less criminous : no stripes had disabled them from bearing their own Crosses . Long agoe was this unmeet society foretold by thine Evangelical Seer , He was taken from prison and from judgment ; He was cut out of the land of the living ; He made his grave with the Wicked . O Blessed Jesu , it had been disparagement enough to thee to be sorted with the best of men , ( since there is much sin in the perfectest , and there could be no sin in thee ; ) but to be matched with the scum of mankind , whom vengeance would not let to live , is such an indignity as confounds my thoughts . Surely there is no Angel in Heaven but would have been proud to attend thee ; and what could the earth afford worthy of thy train ? yet malice hath suited thee with company next to Hell ; that their viciousness might reflect upon thee , and their sin might stain thine Innocence . Ye are deceived , O ye fond Judges : This is the way to grace your dying malefactours ; this is not the way to disgrace him whose guiltlesness and perfection triumph'd over your injustice : his presence was able to make your Thieves happy ; their presence could no more blemish him then your own . Thus guarded , thus attended , thus accompanied art thou , Blessed Jesu , led to that loathsome and infamous hill , which now thy last bloud shall make Sacred : now thou settest thy foot upon that rising ground which shall prevent thine Olivet , whence thy Soul shall first ascend into thy Glory . There whilst thou art dressing thy self for thy last Act , thou art presented with that bitter and farewell-potion wherewith dying Malefactours were wont to have their senses stupified , that they might not feel the torments of their execution . It was but the common mercy of men to alleviate the death of Offenders ; since the intent of their last doom is not so much pain , as dissolution . That draught , O Saviour , was not more welcome to the guilty then hatefull unto thee . In the vigour of all thine inward and outward senses thou wouldst incounter the most violent assaults of death , and scornedst to abate the least touch of thy quickest apprehension . Thou well knewest that the work thou wentest about would require the use of all thy powers ; it was not thine ease that thou soughtest , but our Redemption ; neither meantest thou to yield to thy last enemy , but to resist and to overcome him : which that thou mightest doe the more gloriously , thou challengedst him to doe his worst ; and in the mean time wouldst not disfurnish thy self of any of thy powerfull faculties . This greatest combat that ever was shall be fought on even hand : neither wouldst thou steal that Victory which thou now atchievedst over Death and Hell. Thou didst but touch at this cup ; it is a far bitterer then this that thou art now drinking up to the dregs : thou refusedst that which was offered thee by men , but that which was mixed by thine eternal Father ( though mere Gall and Wormwood ) thou didst drink up to the last drop . And therein , O Blessed Jesu , lies all our health and salvation . I know not whether I do more suffer in thy pain , or joy in the issue of thy Suffering . Now , even now , O Saviour , art thou entring into those dreadfull lists , and now thou art grappling with thy last enemy ; as if thou hadst not suffered till now , now thy bloudy Passion begins : a cruell expoliation begins that violence . Again do these grim and merciless Souldiers lay their rude hands upon thee , and strip thee naked ; again are those bleeding wales lay'd open to all eyes ; again must thy Sacred Body undergoe the shame of an abhorred nakedness . Lo , thou that cloathest man with raiment , beasts with hides , fishes with scales and shells , earth with flowers , Heaven with Stars , art despoiled of cloaths , and standest exposed to the scorn of all beholders . As the First Adam entred into his Paradise , so dost thou ( the Second Adam ) into thine , naked ; and as the First Adam was cloathed with Innocence when he had no cloaths , so wert thou ( the Second ) too : and more then so ; thy nakedness , O Saviour , cloaths our Souls not with Innocence onely , but with Beauty . Hadst not thou been naked , we had been cloathed with confusion . O happy nakedness , whereby we are covered from shame ! O happy shame , whereby we are invested with glory ! All the beholders stand wrapped with warm garments ; thou onely art stripped to tread the wine-press alone . How did thy Blessed Mother now wish her veil upon thy shoulders ? and that Disciple who lately ran from thee naked , wish'd in vain that his loving pity might doe that for thee , which fear forced him to for himself . Shame is succeeded with Pain . Oh the torment of the Cross ! Methinks I see and feel how , having fastned the transverse to the body of that fatal Tree , and laid it upon the ground , they racked and strained thy tender and sacred Lims , to fit the extent of their fore-appointed measure ; and having tentered out thine arms beyond their natural reach , how they fastned them with cords , till those strong iron nails ( which were driven up to the head , through the palms of thy Blessed hands ) had not more firmly then painfully fixed thee to the Gibbet . The tree is raised up , and now not without a vehement concussion settled in the mortise . Woe is me ! how are thy joynts and sinews torn , and stretched till they crack again , by this torturing distension ? how doth thine own weight torment thee , whilst thy whole body rests upon this forced and dolorous hold , till thy nailed feet bear their part in a no-less-afflictive supportation ? How did the rough iron pierce thy Soul , whilst , passing through those tender and sensible parts , it carried thy flesh before it , and as it were rivetted it to that shamefull Tree ? There now , O dear Jesu , there thou hangest between Heaven and earth , naked , bleeding , forlorn , despicable , the spectacle of miseries , the scorn of men . Be abashed , O ye Heavens and earth , and all ye creatures wrap up your selves in horrour and confusion , to see the shame and pain and curse of your most pure and Omnipotent Creatour . How could ye subsist , whilst he thus suffers in whom ye are ? O Saviour , didst thou take flesh for our Redemption , to be thus indignly used , thus mangled , thus tortured ? Was this measure fit to be offered to that Sacred Body that was conceived by the Holy Ghost of the pure substance of an immaculate Virgin ? Woe is me ! that which was unspotted with sin , is all blemished with humane cruelty , and so wofully disfigured , that the Blessed Mother that bore thee could not now have known thee ; so bloudy were thy Temples , so swoln and discoloured was thy Face , so was the Skin of thy whole body streaked with red and blew stripes , so did thy thorny diadem shade thine Heavenly Countenance , so did the streams of thy bloud cover and deform all thy Parts . The eye of Sense could not distinguish thee , O dear Saviour , in the nearest proximity to thy Cross : the eye of Faith sees thee in all this distance ; and by how much more ignominy , deformity , pain it finds in thee , so much more it admires the glory of thy mercy . Alas ! is this the Head that is decked by thine eternall Father with a Crown of pure gold , of immortall and incomprehensible Majesty , which is now bushed with thorns ? Is this the Eye that saw the Heavens opened , and the Holy Ghost descending upon that Head , that saw such resplendence of Heavenly brightness on mount Tabor , which now begins to be overclouded with death ? Are these the Ears that heard the voice of thy Father owning thee out of Heaven , which now tingle with buffettings , and glow with reproaches , and bleed with thorns ? Are these the Lips that spake as never man spake , full of grace and power , that called out dead Lazarus , that ejected the stubbornest Devils , that commanded the cure of all diseases , which now are swoln with blows , and discoloured with blewness and bloud ? Is this the Face that should be fairer then the sons of men , which the Angels of Heaven so desired to see , and can never be satisfied with seeing , that is thus foul with the nasty mixtures of sweat , and bloud , and spittings on ? Are these the Hands that stretched out the Heavens as a curtain , that by their touch healed the lame , the deaf , the blind , which are now bleeding with the nails ? Are these the Feet which walked lately upon the liquid pavement of the sea , before whose footstool all the Nations of the earth are bidden to worship , that are now so painfully fixed to the Cross ? O cruell and unthankfull mankind , that offered such measure to the Lord of Life ! O infinitely-mercifull Saviour , that wouldst suffer all this for unthankfull mankind ! That fiends should doe these things to guilty souls , it is ( though terrible , yet ) just ; but that men should doe thus to the Blessed Son of God , it is beyond the capacity of our horrour . Even the most hostile dispositions have been onely content to kill ; Death hath sated the most eager malice : thine enemies , O Saviour , held not themselves satisfied , unless they might enjoy thy torment . Two Thieves are appointed to be thy companions in death ; thou art designed to the midst , as the chief malefactour : on whether hand soever thou lookest , thine eye meets with an hatefull partner . But , O Blessed Jesu , how shall I enough admire and celebrate thy infinite Mercy , who madest so happy an use of this Jewish despight , as to improve it to the occasion of the Salvation of one , and the comfort of millions ? Is not this , as the last , so the greatest specialty of thy wonderfull compassion , to convert that dying Thief ? with those nailed hands to snatch a Soul out of the mouth of Hell ? Lord , how I bless thee for this work ? how do I stand amazed at this , above all other the demonstrations of thy Goodness and Power ? The Offender came to die : nothing was in his thoughts but his guilt and torment : whilst he was yet in his bloud , thou saidst , This Soul shall live . Ere yet the intoxicating Potion could have time to work upon his brain , thy Spirit infuses Faith into his heart . He that before had nothing in his eye but present death and torture , is now lifted up above his Cross in a blessed ambition ; Lord , remember me when thou comest into thy Kingdom . Is this the voice of a Thief , or of a Disciple ? Give me leave , O Saviour , to borrow thine own words ; Verily I have not found so great faith , no not in all Israel . He saw thee hanging miserably by him , and yet styles thee Lord ; he saw thee dying , yet talks of thy Kingdom ; he felt himself dying , yet talks of a future remembrance . O Faith stronger then death , that can look beyond the Cross at a Crown ; beyond dissolution at a remembrance of Life and Glory ! Which of thine eleven were heard to speak so gracious a word to thee in these thy last pangs ? After thy Resurrection and knowledge of thine impassible condition it was not strange for them to talk of thy Kingdom ; but in the midst of thy shamefull death , for a dying malefactour to speak of thy reigning , and to implore thy remembrance of himself in thy Kingdom , it is such an improvement of Faith as ravisheth my Soul with admiration . O blessed Thief , that hast thus happily stoln Heaven ! How worthy hath thy Saviour made thee to be a partner of his sufferings , a pattern of undauntable belief , a spectacle of unspeakable mercy ? This day shalt thou be with me in Paradise . Before I wondred at thy Faith ; now I envy at thy Felicity . Thou cravedst a remembrance ; thy Saviour speaks of a present possession , This day : thou suedst for remembrance as a favour to the absent ; thy Saviour speaks of thy presence with him : thou spakest of a Kingdom ; thy Saviour of Paradise . As no Disciple could be more faithfull , so no Saint could be happier . O Saviour , what a precedent is this of thy free and powerfull grace ? Where thou wilt give , what unworthiness can bar us from Mercy ? when thou wilt give , what time can prejudice our vocation ? who can despair of thy goodness , when he that in the morning was posting towards Hell , is in the evening with thee in Paradise ? Lord , he could not have spoken this to thee , but by thee , and from thee . What possibility was there for a Thief to think of thy Kingdom , without thy Spirit ? That good Spirit of thine breathed upon this man , breathed not upon his fellow ; their trade was alike , their sin was alike , their state alike , their cross alike , onely thy Mercy makes them unlike : One is taken , the other is refused . Blessed be thy Mercy in taking one ; blessed be thy Justice in leaving the other . Who can despair of that Mercy ? who cannot but tremble at that Justice ? Now , O ye cruell Priests and Elders of the Jews , ye have full leisure to feed your eyes with the sight ye so much longed for ; there is the bloud ye purchased : and is not your malice yet glutted ? Is not all this enough , without your taunts and scoffs and sports at so exquisite a misery ? The people , the passengers are taught to insult , where they should pity . Every man hath a scorn ready to cast at a dying innocent . A generous nature is more wounded with the tongue , then with the hand . O Saviour , thine ear was more painfully pierced then thy brows , or hands , or feet . It could not but goe deep into thy Soul , to hear these bitter and girding reproaches from them thou camest to save . But , alas ! what flea-bitings were these in comparison of those inward torments which thy Soul felt in the sense and apprehension of thy Father's wrath for the sins of the whole world , which now lay heavy upon thee for satisfaction ? This , oh this was it that pressed thy Soul as it were to the neathermost Hell. Whilst thine Eternall Father look'd lovingly upon thee , what didst thou , what neededst thou to care for the frowns of men or Devils ? but when he once turn'd his face from thee , or bent his brows upon thee , this , this was worse then death . It is no marvell now , if darkness were upon the face of the whole earth , when thy Father's Face was eclipsed from thee by the interposition of our sins . How should there be light in the world without , when the God of the world , the Father of lights , complains of the want of light within ? That word of thine , O Saviour , was enough to fetch the Sun down out of Heaven , and to dissolve the whole frame of Nature , when thou criedst , My God , my God , why hast thou forsaken me ? Oh what pangs were these , dear Jesu , that drew from thee this complaint ? Thou well knewest nothing could be more cordiall to thine enemies , then to hear this sad language from thee : they could see but the outside of thy sufferings ; never could they have conceived so deep an anguish of thy Soul , if thy own lips had not expressed it . Yet , as not regarding their triumph , thou thus pourest out thy sorrow : and when so much is uttered , who can conceive what is felt ? How is it then with thee , O Saviour , that thou thus astonishest men and Angels with so wofull a quiritation ? Had thy God left thee ? Thou not long since saidst , I and my Father are one : Are ye now severed ? Let this thought be as far from my Soul , as my Soul from Hell. No more can thy Blessed Father be separated from thee , then from his own Essence . His Union with thee is eternall ; his Vision was intercepted : He could not withdraw his Presence , he would withdraw the influence of his comfort . Thou , the Second Adam , stoodst for mankind upon this Tree of the Cross , as the First Adam stood and fell for mankind under the Tree of offence . Thou barest our sins ; thy Father saw us in thee , and would punish us in thee , thee for us : how could he but withhold comfort , where he intended chastisement ? Herein therefore he seems to forsake thee for the present , in that he would not deliver thee from that bitter Passion which thou wouldst undergoe for us . O Saviour , hadst thou not been thus forsaken , we had perished ; thy dereliction is our safety : and however our narrow Souls are not capable of the conceit of thy pain and horrour ; yet we know there can be no danger in the forsaking , whilst thou canst say , My God. He is so thy God as he cannot be ours : all our right is by Adoption , thine by Nature ; thou art one with him in eternall Essence , we come in by Grace and mercifull election : yet whilst thou shalt enable me to say , My God , I shall hope never to sink under thy desertions . But whilst I am transported with the sense of thy Sufferings , O Saviour , let me not forget to admire those sweet Mercies of thine which thou pouredst out upon thy Persecutours . They rejoyce in thy death , and triumph in thy misery , and scoff at thee in both : In stead of calling down fire from Heaven upon them , thou heapest coals of fire upon their heads . Father , forgive them , for they know not what they doe . They blaspheme thee , thou prayest for them ; they scorn , thou pitiest ; they sin against thee , thou prayest for their forgiveness ; they profess their malice , thou pleadest their ignorance . O compassion without example , without measure , fit for the Son of God , the Saviour of men ! Wicked and foolish Jews ! ye would be miserable , he will not let you : ye would fain pull upon your selves the guilt of his bloud , he deprecates it : ye kill , he sues for your remission and life . His tongue cries louder then his bloud ; Father , forgive them . O Saviour , thou couldst not but be heard . Those who out of ignorance and simplicity thus persecuted thee , find the happy issue of thine intercession . Now I see whence it was that three thousand souls were converted soon after at one Sermon . It was not Peter's speech , it was thy prayer , that was thus effectuall . Now they have grace to know and confess whence they have both forgiveness and salvation ; and can recompense their blasphemies with thanksgiving . What sin is there , Lord , whereof I can despair of the remission , or what offence can I be unwilling to remit , when thou prayest for the forgiveness of thy murtherers and blasphemers ? There is no day so long but hath his evening . At last , O Blessed Saviour , thou art drawing to an end of these painfull Sufferings , when spent with toil and torment thou criest out , I thirst . How shouldst thou doe other ? O dear Jesu , how shouldst thou doe other then thirst ? The night thou hadst spent in watching , in prayer , in agony , in thy conveyance from the Garden to Jerusalem , from Annas to Caiaphas , from Caiaphas to Pilate , in thy restless answers , in buffetings and stripes ; the day in arraignments , in haling from place to place , in scourgings , in stripping , in robing and disrobing , in bleeding , in tugging under thy Cross , in woundings and distension , in pain and passion : No marvell if thou thirstedst . Although there was more in this drought then thy need : It was no less requisite thou shouldst thirst , then that thou shouldst die : Both were upon the same predetermination , both upon the same prediction . How else should that word be verified , Psal . 22.14 , 15. All my bones are out of joynt ; my heart is like wax , it is melted in the midst of my bowels : My strength is dried up like a potsherd , and my tongue cleaveth to my jaws ; and thou hast brought me into the dust of death ? Had it not been to make up that word whereof one jot cannot pass , though thou hadst felt this thirst , yet thou hadst not bewrayed it . Alas ! what could it avail to bemoan thy wants to insulting enemies , whose sport was thy misery ? How should they pity thy thirst , that pitied not thy bloudshed ? It was not their favour that thou expectedst herein , but their conviction . O Saviour , how can we , thy sinfull servants , think much to be exercised with hunger and thirst , when we hear thee thus plain ? Thou that not long since proclaimedst in the Temple , If any man thirst , let him come to me and drink : He that believeth in me , out of his belly shall flow rivers of living waters , now thy self thirstest : Thou , in whom we believe , complainest to want some drops ; thou hadst the command of all the waters both above the firmament and below it , yet thou wouldst thirst . Even so , Lord , thou that wouldst die for us , wouldst thirst for us . O give me to thirst after those waters which thou promisest , what-ever become of those waters which thou wouldst want . The time was , when , craving water of the Samaritan , thou gavest better then that thou askedst . Oh give me to thirst after that more precious Water ; and so do thou give me of that water of life , that I may never thirst again . Blessed God! how marvellously dost thou contrive thine own affairs ? Thine enemies , whilst they would despight thee , shall unwittingly justifie thee , and convince themselves . As thou fore-saidst , In thy thirst , they gave thee vinegar to drink . Had they given thee Wine , thou hadst not taken it : the night before thou hadst taken leave of that comfortable liquour , resolving to drink no more of that sweet juice till thou shouldst drink it new with them in thy Father's Kingdom . Had they given thee Water , they had not fulfilled that prediction , whereby they were self-condemned . I know not now , O dear Jesu , whether this last draught of thine were more pleasing to thee or more distastfull : Distastfull in it self ; ( for what liquour could be equally harsh ; ) pleasing , that it made up those Sufferings thou wert to endure , and those Prophecies thou wert to fulfill . Now there is no more to doe , thy full consummation of all predictions , of all types and ceremonies , of all sufferings , of all satisfactions is happily both effected and proclaimed ; nothing now remains but a voluntary , sweet and Heavenly resignation of thy Blessed Soul into the hands of thine eternall Father , and a bowing of thine head for the change of a better Crown , and a peaceable obdormition in thy bed of ease and honour , and an instant entrance into rest , triumph , Glory . And now , O Blessed Jesu , how easily have carnall eyes all this while mistaken the passages and intentions of this thy last and most glorious work ? Our weakness could hitherto see nothing here but pain and ignominy ; now my better-inlightned eyes see in this elevation of thine both honour and happiness . Lo , thou that art the Mediatour betwixt God and man , the Reconciler of Heaven and earth , art lift up betwixt earth and Heaven , that thou mightest accord both . Thou that art the great Captain of our Salvation , the conquerour of all the adverse powers of Death and Hell , art exalted upon this Triumphall Chariot of the Cross , that thou mightest trample upon Death , and drag all those Infernall Principalities manicled after thee . Those Arms which thine enemies meant violently to extend , are stretched forth for the imbracing of all mankind that shall come in for the benefit of thine all-sufficient redemption . Even whilst thou sufferest , thou reignest . Oh the impotent madness of silly men ! They think to disgrace thee with wrie faces , with tongues put out , with bitter scoffs , with poor wretched indignities ; when in the mean time the Heavens declare thy righteousness , O Lord , and the Earth shews forth thy power . The Sun pulls in his light , as not abiding to see the Sufferings of his Creatour ; the Earth trembles under the sense of the wrong done to her Maker ; the Rocks rend , the veil of the Temple tears from the top to the bottom : shortly , all the frame of the world acknowledges the dominion of that Son of God whom Man despised . Earth and Hell have done their worst . O Saviour , thou art in thy Paradise , and triumphest over the malice of men and Devils : The remainders of thy Sacred person are not yet free . The Souldiers have parted thy garments , and cast lots upon thy seamless coat . ( Those poor spoils cannot so much inrich them as glorifie thee , whose Scriptures are fulfilled by their barbarous sortitions . ) The Jews sue to have thy bones divided ; but they sue in vain . No more could thy garments be whole , then thy body could be broken . One inviolable Decree over-rules both . Foolish executioners ! ye look up at that crucified Body , as if it were altogether in your power and mercy ; nothing appears to you but impotence and death : little do ye know what an irresistible guard there is upon that Sacred corps ; such , as if all the powers of Darkness shall band against , they shall find themselves confounded . In spite of all the gates of Hell that word shall stand , Not a bone of him shall be broken . Still the infallible Decree of the Almighty leads you on to his own ends , through your own ways . Ye saw him already dead , whom ye came to dispatch : those bones therefore shall be whole , which ye had had no power to break . But yet , that no piece either of your cruelty or of Divine prediction may remain unsatisfied , he whose Bones may not be impaired , shall be wounded in his flesh ; he whose Ghost was yielded up , must yield his last bloud . One of the souldiers with a spear pierced his side , and forthwith there came out bloud and water . Malice is wont to end with life ; here it over-lives it . Cruell man ! what means this so late wound ? what commission hadst thou for this bloudy act ? Pilate had given leave to break the bones of the living , he gave no leave to goar the side of the dead : what wicked superrerogation is this ? what a superfluity of maliciousness ? To what purpose did thy spear pierce so many hearts in that one ? why wouldst thou kill a dead man ? Methinks the Blessed Virgin , and those other passionate associates of hers , and the Disciple whom Jesus loved , together with the other of his fellows , the friends and followers of Christ , and especially he that was so ready to draw his sword upon the troup of his Master's apprehenders , should have work enough to contain themselves within the bounds of patience at so savage a stroke : their sorrow could not chuse but turn to indignation , and their hearts could not but rise ( as even mine doth now ) at so impertinent a villany . How easily could I rave at that rude hand ? But , O God , when I look up to thee , and consider how thy holy and wise Providence so overrules the most barbarous actions of men , that ( besides their will ) they turn beneficiall , I can at once hate them , and bless thee . This very wound hath a mouth to speak the Messiah ship of my Saviour , and the truth of thy Scripture , They shall look at him whom they have pierced . Behold now the Second Adam sleeping , and out of his side formed the Mother of the living , the Evangelicall Church : Behold the Rock which was smitten , and the waters of life gushed forth . Behold the fountain that is set open to the house of David , for sin and for uncleanness ; a fountain not of water onely , but of bloud too . O Saviour , by thy water we are washed , by thy bloud we are redeemed . Those two Sacraments which thou didst institute alive , flow also from thee dead , as the last memorialls of thy Love to thy Church : the Water of Baptism , which is the laver of Regeneration ; the Bloud of the new Testament shed for remission of sins : and these , together with the Spirit that gives life to them both , are the three Witnesses on earth , whose attestation cannot fail us . O precious and sovereign wound , by which our Souls are healed ! Into this cleft of the rock let my Dove fly and enter , and there safely hide her self from the talons of all the Birds of prey . It could not be but that the death of Christ contrived and acted at Jerusalem in so solemn a Festivall , must needs draw a world of beholders . The Romans , the Centurion and his band , were there as actours , as supervisours of the Execution . Those strangers were no otherwise engaged , then as they that would hold fair correspondence with the Citizens where they were engarisoned : their freedome from prejudice rendred them more capable of an ingenuous construction of all events . Now when the Centurion and they that were with him that watched Jesus saw the Earthquake , and the things that were done , they feared greatly , and glorified God , and said , Truly this was the Son of God. What a marvellous concurrence is here of strong and irrefragable convictions ? Meekness in suffering , Prayer for his murtherers , a faithfull resignation of his Soul into the hands of his Heavenly Father , the Sun eclipsed , the Heavens darkned , the earth trembling , the graves open , the rocks rent , the veil of the Temple torn ; who could goe less then this , Truly this was the Son of God ? He suffers patiently ; this is through the power of Grace : many good men have done so through his enabling . The frame of Nature suffers with him ; this is proper to the God of Nature , the Son of God. I wonder not that these men confessed thus ; I wonder that any Spectatour confessed it not : these proofs were enough to fetch all the world upon their knees , and to have made all mankind a Convert . But all hearts are not alike ; no means can work upon the wilfully-obdured . Even after this the Souldier pierced that Blessed Side ; and whilst Pagans relented , Jews continued impenitent . Yet even of that Nation , those beholders whom envy and partiality had not interessed in this slaughter , were stricken with just astonishment , and smote their breasts , and shook their heads , and by passionate gesture spake what their tongues durst not . How many must there needs be , in this universall concourse , of them whom he had healed of diseases , or freed from Devils , or miraculously fed , or some way obliged in their persons or friends ? These , as they were deeply affected with the mortall indignities which were offered to their acknowledged Messiah , so they could not but be ravished with wonder at those powerfull demonstrations of the Deity of him in whom they believed ; and strangely distracted in their thoughts , whilst they compared those Sufferings with that Omnipotence . As yet their Faith and Knowledge was but in the bud or in the blade . How could they chuse but think , Were he not the Son of God , how could these things be ? and if he were the Son of God , how could he die ? His Resurrection , his Ascension , should soon after perfect their belief ; but in the mean time their hearts could not but be conflicted with thoughts hard to be reconciled . Howsoever , they glorify God , and stand amazed at the expectation of the issue . But above all other , O thou Blessed Virgin , the Holy Mother of our Lord , how many swords pierced thy Soul , whilst standing close by his Cross thou sawest thy dear Son and Saviour thus indignly used , thus stripped , thus stretched , thus nailed , thus bleeding , thus dying , thus pierced ? How did thy troubled heart now recount what the Angel Gabriel had reported to thee from God in the message of thy blessed Conception of that Son of God ? How didst thou think of the miraculous formation of that thy Divine burthen by the power of the Holy Ghost ? How didst thou recall those prophecies of Anna and Simeon concerning him , and all those supernaturall works of his , the irrefragable proofs of his Godhead ? and laying all these together , with the miserable infirmities of his Passion , how wert thou crucified with him ? The care that he took for thee in the extremity of his torments could not chuse but melt thy heart into sorrow : But oh ! when in the height of his pain and misery thou heardst him cry out , My God , my God , why hast thou forsaken me ? what a cold horrour possessed thy Soul ? I cannot now wonder at thy qualms and swounings ; I could rather wonder that thou survivedst so sad an hour . But when , recollecting thy self , thou sawest the Heavens to bear a part with thee in thy mourning , and feltest the Earth to tremble no less then thy self , and foundest that the dreadfull concussion of the whole frame of Nature proclaimed the Deity of him that would thus suffer and die , and remembredst his frequent predictions of drinking this bitter cup , and of being baptized thus in Bloud ; thou beganst to take heart , and to comfort thy self with the assured expectation of the glorious issue . More then once had he foretold thee his victorious Resurrection . He who had openly professed Jonas for his type , and had fore-promised in three days to raise up the ruined Temple of his Body ; had doubtless given more full intimation unto thee , who hadst so great a share in that sacred Body of his . The just shall live by Faith. Lo , that Faith of thine in his ensuing Resurrection and in his triumph over death , gives thee life , and chears up thy drouping Soul , and bids it in an holy confidence to triumph over all thy fears and sorrows ; and him whom thou now seest dead and despised , represents unto thee living , immortall , glorious . L. The Resurrection . GRace doth not ever make show where it is . There is much secret riches both in the earth and sea , which never eye saw . I never heard any news till now of Joseph of Arimathaea : yet was he eminently both rich , and wise , and good ; a worthy , though close , Disciple of our Saviour . True Faith may be wisely reserved , but will not be cowardly . Now he puts forth himself , and dares beg the Body of Jesus . Dearth is wont to end all quarrells . Pilate's heart tells him he hath done too much already , in sentencing an innocent to death : no doubt that Centurion had related unto him the miraculous symptoms of that Passion . He that so unwillingly condemned Innocence , could rather have wished that just man alive , then have denied him dead . The Body is yielded , and taken down ; and now , that which hung naked upon the Cross , is wrapped in fine linen ; that which was soiled with sweat and bloud , is curiously washed and embalmed . Now even Nicodemus comes in for a part , and fears not the envy of a good profession . Death hath let that man loose , whom the Law formerly over-awed with restraint . He hates to be a night-bird any longer ; but boldly flies forth , and looks upon the face of the Sun , and will be now as liberall in his Odours , as he was before niggardly in his Confession . O Saviour , the earth was thine and the fulness of it ; yet , as thou hadst not an house of thine own whilst thou livedst , so thou hadst not a grave when thou wert dead . Joseph that rich Councillour lent thee his ; lent it so , as it should never be restored : thou took'st it up but for a while ; but that little touch of that Sacred Corps of thine made it too good for the owner . O happy Joseph , that hadst the honour to be Landlord of the Lord of Life ! how well is thy house-room repay'd with a mansion not made with hands , eternall in the heavens ? Thy Garden and thy Tomb were hard by Calvary , where thou couldst not fail of many monitions of thy frailty . How oft hadst thou seasoned that new Tomb with sad and savoury meditations ? and hadst oft said within thy self , Here I shall once lie down to my last rest , and wait for my Resurrection ? Little didst thou then think to have been disappointed by so Blessed a Guest ; or that thy grave should be again so soon empty , and in that emptiness uncapable of any mortall in-dweller . How gladly dost thou now resign thy grave to him in whom thou livest , and who liveth for ever , whose Soul is in Paradise , whose Godhead every-where ? Hadst thou not been rich before , this gift had enriched thee alone , and more ennobled thee then all thine earthly Honour . Now great Princes envy thy bounty , and have thought themselves happy to kiss the stones of that rock which thou thus hewedst , thus bestowedst . Thus purely wrapped and sweetly embalmed lies the precious Body of our Saviour in Joseph's new Vault . Are ye now also at rest , O ye Jewish Rulers ? Is your malice dead and buried with him ? Hath Pilate enough served your envy and revenge ? Surely it is but a common hostility that can die ; yours surviveth death , and puts you upon a farther project . The chief Priests and Pharisees came together unto Pilate , saying , Sir , we remember that this Deceiver said whilst he was yet alive , After three days I will rise again : Command therefore that the Sepulcher be made sure till the third day ; lest his Disciples come by night , and steal him away , and say to the people he is risen . How full of terrours and inevitable perplexities is guiltiness ? These men were not more troubled with envy at Christ alive , then now with fear of his Resurrection . And what can now secure them ? Pilate had helpt to kill him ; but who shall keep him from rising ? Wicked and foolish Jews ! how fain would ye fight against God and your own hearts ? how gladly would ye deceive your selves , in believing him to be a Deceiver whom your consciences knew to be no less true then powerfull ? Lazarus was still in your eye : That man was no phantasm ; his death , his reviving was undeniable ; the so-fresh resuscitation of that dead body after four days dissolution was a manifest conviction of Omnipotence . How do ye vainly wish that he could deceive you in the fore-reporting of his own Resurrection ? Without a Divine power he could have raised neither Lazarus nor himself : with and by it , he could as well raise himself as Lazarus . What need we other witnesses then your own mouths ? That which he would doe , ye confess he foretold ; that the truth of his word might answer the power of this deed , and both of them might argue him the God of Truth and Power , and your selves enemies to both . And now what must be done ? The Sepulcher must be secured , and you with it : An huge stone , a strong guard must doe the deed : and that stone must be sealed , that guard of your own designing . Methinks I hear the Souldiers and busie Officers , when they were rolling that other weighty Stone ( for such we probably conceive ) to the mouth of the vault with much toil and sweat and breathlesness , how they bragg'd of the sureness of the place and unremovableness of that load ; and when that so choice a Watch was set , how they boasted of their valour and vigilance , and said , they would make him safe from either rising or stealing . Oh the madness of impotent men , that think by either wile or force to frustrate the will and designs of the Almighty ! How justly doth that wise and powerfull Arbiter of the world laugh them to scorn in Heaven , and befool them in their own vain devices ? O Saviour , how much evidence had thy Resurrection wanted , if these enemies had not been thus maliciously provident ? how irrefragable is thy Rising made by these bootless endeavours of their prevention ? All this while the devout Maries keep close , and silently spend their Sabbath in a mixture of grief and hope . How did they wear out those sad hours in bemoaning themselves each to other ; in mutuall relations of the patient sufferings , of the happy expiration of their Saviour , of the wonderfull events both in the Heavens and earth that accompanied his Crucifixion , of his frequent and clear Predictions of his Resurrection ? And now they have gladly agreed , ( so soon as the time will give them leave , ) in the dawning of the Sunday-morning to visit that dear Sepulcher . Neither will they goe empty-handed : She that had bestowed that costly Alabaster-box of Ointment upon their Saviour alive , hath prepared no less precious Odours for him dead . Love is restless and fearless . In the dark of night these good Women goe to buy their spices , and ere the day-break are gone out of their houses towards the Tomb of Christ to bestow them . This Sex is commonly fearfull ; it was much for them to walk alone in that unsafe season : yet , as despising all fears and dangers , they thus spend the night after their Sabbath . Might they have been allowed to buy their Perfumes on the Sabbath , or to have visited that holy Tomb sooner , can we think they would have staid so long ? can we suppose they would have cared more for the Sabbath then for the Lord of the Sabbath , who now kept his Sabbath in the Grave ? Sooner they might not come , later they would not , to present their last homage to their dead Saviour . Had these holy women known their Jesus to be alive , how had they hasted , who made such speed to doe their last offices to his sacred Corps ? For us , we know that our Redeemer liveth ; we know where he is . O Saviour , how cold and heartless is our love to thee , if we do not haste to find thee in thy Word and Sacraments ; if our Souls do not fly up to thee in all holy Affections into thy Heaven ? Of all the Women Mary Magdalen is first named , and in some Evangelists alone : She is noted above her fellows . None of them were so much obliged , none so zealously thankfull : Seven Devils were cast out of her by the command of Christ . That Heart which was freed from Satan by that powerfull dispossession , was now possessed with a free and gracious bounty to her deliverer . Twice at the least hath she poured out her fragrant and costly Odours upon him . Where there is a true sense of favour and beneficence , there cannot but be a fervent desire of retribution . O Blessed Saviour , could we feel the danger of every sin , and the malignity of those spirituall possessions from which thou hast freed us , how should we pour out our selves into thankfulness unto thee ? Every thing here had horrour . The Place , both solitary and a Sepulcher : Nature abhors , as the visage , so the region of Death and Corruption . The Time , Night ; onely the Moon gave them some faint glimmering : ( for this being the seventeenth day of her age , afforded some light to the latter part of the night . ) The Business , the visitation of a dead Corps . Their zealous Love hath easily overcome all these . They had followed him in his Sufferings when the Disciples left him ; they attended him to his Cross weeping ; they followed him to his Grave , and saw how Joseph laid him : even there they leave him not , but , ere it be day-light , return to pay him the last tribute of their duty . How much stronger is Love then death ? O Blessed Jesu , why should not we imitate thy love to us ? Those whom thou lovest , thou lovest to the end , yea in it , yea after it : even when we are dead , not our Souls onely , but our very dust is dearly respected of thee . What condition of thine should remove our affections from thy person in Heaven , from thy lims on earth ? Well did these worthy Women know what Joseph of Arimathaea and Nicodemus had done to thee ; they saw how curiously they had wrapped thee , how preciously they had embalmed thee : yet , as not thinking others beneficence could be any just excuse of theirs , they bring their own Odours to thy Sepulture to be perfumed by the touch of thy Sacred Body . What thank is it to us that others are obsequious to thee , whilst we are slack or niggardly ? We may rejoyce in others forwardness ; but if we rest in it , how small joy shall it be to us , to see them go to Heaven without us ? When on the Friday-evening they attended Joseph to the intombing of Jesus , they mark'd the place , they mark'd the passage , they mark'd that inner grave-stone which the owner had fitted to the mouth of that tomb ; which all there care is now to remove ; Who shall roll away the stone ? That other more weighty load wherewith the vault was barred , the seal , the guard set upon both , came not perhaps into their knowledge ; this was the private plot of Pilate and the Priests , beyond the reach of their thoughts . I do not hear them say , How shall we recover the charges of our Odours ? or , How shall we avoid the envy and censure of our angry Elders , for honouring him whom the Governours of our Nation have thought worthy of condemnation ? The onely thought they now take is , Who shall roll away the stone ? Neither do they stay at home and move this doubt , but when they are well forward on their way , resolving to try the issue . Good hearts cannot be so solicitous for any thing under Heaven , as for removing those impediments which lie between them and their Saviour . O Blessed Jesu , thou who art clearly revealed in Heaven , art yet still both hid and sealed up from too many here on earth : Neither is it some thin veil that is spred between thee and them , but an huge stone ; even a true stone of offence lies rolled upon the mouth of their hearts . Yea , if a second weight were superadded to thy Grave here , no less then three spirituall bars are interposed betwixt them and thee above ; Idleness , Ignorance , Unbelief . Who shall roll away these stones , but the same power that removed thine ? O Lord , remove that our Ignorance , that we may know thee ; our Idleness , that we may seek thee ; our Unbelief , that we may find and enjoy thee . How well it succeeds when we go faithfully and conscionably about our work , and leave the issue to God ? Lo , now God hath removed the cares of these holy Women , together with the grave-stone . To the wicked that falls out which they feared , to the Godly that which they wished and cared for , yea more . Holy cares ever prove well ; the worldly dry the bones , and disappoint the hopes . Could these good Visitants have known of a greater stone sealed , of a strong watch set , their doubts had been doubled : now God goes beyond their thoughts , and at once removes that which both they did and might have feared : The stone is removed , the seal broken , the watch fled . What a scorn doth the Almighty God make of the impotent designs of men ? They thought , the stone shall make the grave sure , the seal shall make the stone sure , the guard shall make both sure : Now when they think all safe , God sends an Angel from Heaven above , the earth quakes beneath , the stone rolls away , the Souldiers stand like carkasses , and when they have got heart enough to run away , think themselves valiant ; the Tomb is opened , Christ is risen , they confounded . Oh the vain projects of silly men ! as if with one shovel-full of mire they would dam up the Sea ; or with a clout hang'd forth they would keep the Sun from shining . Oh these Spiders-webs , or houses of cards which fond children have ( as they think ) skilfully framed , which the least breath breaks and ruines ! Who are we , sorry worms , that we should look in any business to prevail against our Creatour ? What creature is so base that he cannot arm against us to our confusion ? The Lice and Frogs shall be too strong for Pharaoh , the Worms for Herod . There is no wisedom nor counsell against the Lord. Oh the marvellous pomp and magnificence of our Saviour's Resurrection ! The Earth quakes , the Angel appears ; that it may be plainly seen that this Divine person now rising had the command both of Earth and Heaven . At the dissolution of thine Humane nature , O Saviour , was an Earthquake , at the re-uniting of it is an Earthquake ; to tell the world that the God of Nature then suffered , and had now conquered . Whilst thou laiest still in the earth , the earth was still ; when thou camest to fetch thine own , The earth trembled at the presence of the Lord , at the presence of the God of Jacob. When thou our true Sampson awakedst , and foundest thy self tied with these Philistian cords , and rousedst up , and brakest those hard and strong twists with a sudden power , no marvell if the room shook under thee . Good cause had the earth to quake , when the God that made it powerfully calls for his own flesh from the usurpation of her bowells . Good cause had she to open her graves and yield up her dead , in attendence to the Lord of Life , whom she had presumed to detain in that cell of darkness . What a seeming impotence was here , that thou , who art the true Rock of thy Church , shouldst lie obscurely shrouded in Joseph's rock ? thou , that art the true corner-stone of thy Church , shouldst be shut up with a double stone , the one of thy grave , the other of thy vault ? thou , by whom we are sealed to the day of our Redemption , shouldst be sealed up in a blind cavern of earth ? But now what a demonstration of power doth both the world and I see , in thy glorious Resurrection ? The rocks tear , the graves open , the stones roll away , the dead rise and appear , the Souldiers flee and tremble , Saints and Angels attend thy rising . O Saviour , thou laiest down in weakness , thou risest in power and glory ; thou laiest down like a man , thou risest like a God. What a lively image hast thou herein given me of the dreadfull majesty of the generall Resurrection and thy second appearance ? Then not the earth onely , but the powers of Heaven shall be shaken : not some few graves shall be open , and some Saints appear ; but all the bars of death shall be broken , and all that sleep in their graves shall awake , and stand up from the dead before thee : not some one Angel shall descend ; but thou , the great Angel of the Covenant , attended with thousand thousands of those mighty Spirits . And if these stout Souldiers were so filled with terrour at the feeling of an Earthquake and the sight of an Angel , that they had scarce breath left in them for the time to witness them alive ; where shall thine enemies appear , O Lord , in the day of thy terrible appearance , when the earth shall reel and vanish , and the elements shall be on a flame about their ears , and the Heavens shall wrap up as a scroll ? O God , thou mightest have removed this stone by the force of thine Earthquake , as well as rive other rocks ; yet thou wouldst rather use the ministery of an Angel : or , thou that gavest thy self life , and gavest being both to the stone and to the earth , couldst more easily have removed the stone then moved the earth ; but it was thy pleasure to make use of an Angel's hand . And now he that would ask why thou wouldst doe it rather by an Angel then by thy self , may as well ask why thou didst not rather give thy Law by thine own immediate hand then by the ministration of Angels ; why by an Angel thou struckest the Israelites with plagues , the Assyrians with the sword ; why an Angel appeared to comfort thee after thy Temptation and Agony , when thou wert able to comfort thy self ; why thou usest the influences of Heaven to fruiten the earth ; why thou imployest Second causes in all events , when thou couldst doe all things alone . It is good reason thou shouldst serve thy self of thine own ; neither is there any ground to be required whether of their motion or rest , besides thy will. Thou didst raise thy self , the Angels removed the stone . They that could have no hand in thy Resurrection , yet shall have an hand in removing outward impediments ; not because thou neededst , but because thou wouldest : like as thou alone didst raise Lazarus , thou badest others let him loose . Works of Omnipotency thou reservest to thine own immediate performance ; ordinary actions thou doest by subordinate means . Although this act of the Angels was not merely with respect to thee ; but partly to those devout Women , to ease them of their care , to manifest unto them thy Resurrection . So officious are those glorious Spirits , not onely to thee their Maker , but even to the meanest of thy servants , especially in the furtherance of all their spirituall designs . Let us bring our Odours , they will be sure to roll away the stone . Why do not we imitate them in our forwardness to promote each others Salvation ? We pray to doe thy will here as they doe in Heaven : if we do not act our wishes , we do but mock thee in our Devotions . How glorious did this Angel of thine appear ? The terrified Souldiers saw his face like lightning , both they and the Women saw his garments shining , bright , and white as snow : such a presence became his errand . It was fit that , as in thy Passion the Sun was darkened , and all creatures were clad with heaviness , so in thy Resurrection the best of thy creatures should testifie their joy and exultation in the brightness of their habit ; that as we on Festivall-days put on our best cloaths , so thine Angels should celebrate this blessed Festivity with a meet representation of Glory . They could not but injoy our joy , to see the work of man's Redemption thus fully finished : and if there be mirth in Heaven at the conversion of one sinner , how much more when a world of sinners is perfectly ransomed from death , and restored to Salvation ? Certainly , if but one or two appeared , all rejoyced , all triumphed . Neither could they but be herein sensible of their own happy advantage , who by thy mediation are confirmed in their glorious estate ; since thou by the bloud of thy Cross and power of thy Resurrection hast reconciled things not in earth onely , but in Heaven . But , above all other , the Love of thee their God and Saviour must needs heighten their joy , and make thy Glory theirs . It is their perpetuall work to praise thee : how much more now when such an occasion was offered as never had been since the world began , never could be after ? when thou the God of Spirits hadst vanquished all the spirituall powers of darkness , when thou the Lord of Life hadst conquered death for thee and all thine , so as they may now boldly insult over their last enemy , O death , where is thy sting ? O grave , where is thy victory ? Certainly , if Heaven can be capable of an increase of joy and felicity , never had those Blessed Spirits so great a cause of triumph and gratulation as in this day of thy glorious Resurrection . How much more , O dear Jesu , should we men , whose flesh thou didst assume , unite , revive , for whose sake and in whose stead thou didst vouchsafe to suffer and die , whose arrerages thou payedst in death and acquittedst in thy Resurrection , whose Souls are discharged , whose Bodies shall be raised by the power of thy rising ; how much more should we think we have cause to be overjoyed with the happy memory of this great work of thy Divine Power and unconceivable Mercy ? Lo now , how weak soever I am in my self , yet in the confidence of this victorious Resurrection of my Saviour I dare boldly challenge and defie you , O all ye adverse Powers . Doe the worst ye can to my Soul ; in despite of you it shall be safe . Is it Sin that threats me ? Behold , this Resurrection of my Redeemer publishes my discharge . My Surety was arrested and cast into the prison of his Grave : had not the utmost farthing of mine arrerages been paid , he could not have come forth . He is come forth : the Sum is fully satisfied . What danger can there be of a discharged Debt ? Is it the Wrath of God ? Wherefore is that but for sin ? If my sin be defrayed , that quarrell is at an end : and if my Saviour suffered it for me , how can I fear to suffer it in my self ? That infinite Justice hates to be twice paid . He is risen , therefore he hath satisfied . Who is he that condemneth ? It is Christ that died ; yea rather , that is risen . Is it Death it self ? Lo , my Saviour , that overcame death by dying , hath triumph'd over him in his Resurrection . How can I now fear a conquered enemy ? What harm is there in the Serpent , but for his sting ? The sting of death is sin : that is pulled out by my powerfull Redeemer , it cannot now hurt me ; it may refresh me to carry this cool Snake in my bosome . O then , my dear Saviour , I bless thee for thy Death ; but I bless thee more for thy Resurrection . That was a work of wonderfull Humility , of infinite Mercy ; this was a work of infinite Power ▪ In that was humane Weakness ; in this Divine Omnipotence : In that thou didst die for our sins ; in this thou didst rise again for our Justification . And now how am I conformable to thee , if , when thou art risen , I lie still in the grave of my Corruptions ? How am I a lim of thy body , if , whilst thou hast that perfect dominion over death , death hath dominion over me ; if , whilst thou art alive and glorious , I lie rotting in the dust of death ? I know the locomotive faculty is in the Head : by the power of the Resurrection of thee our Head , all we thy Members cannot but be raised . As the earth cannot hold my Body from thee in the day of the Second Resurrection , so cannot sin withhold my Soul from thee in the First . How am I thine , if I be not risen ? and if I be risen with thee , why do I not seek the things above , where thou sittest at the right hand of God ? The Vault or Cave which Joseph had hewn out of the rock was large , capable of no less then ten persons : upon the mouth of it Eastward was that great stone rolled ; within it , at the right hand , in the North part of the Cave , was hewn out a receptacle for the body , three handfulls high from the pavement ; and a stone was accordingly fitted for the cover of that Grave . Into this Cave the good Women ( finding the stone rolled away ) descended to seek the body of Christ ; and in it saw the Angels . This was the Goal to which Peter and John ran , finding the spoils of death , the grave-cloaths wrapped up , and the napkin that was about the head folded up together and laid in a place by it self : and as they came in haste , so they return'd with wonder . I marvell not at your speed , O ye blessed Disciples , if upon the report of the Women ye ran , yea flew upon the wings of zeal , to see what was become of your Master . Ye had wont to walk familiarly together in the attendence of your Lord : now society is forgotten ; and , as for a wager , each tries the speed of his legs , and , with neglect of other , vies who shall be first at the Tomb. Who would not but have tried masteries with you in this case , and have made light touches of the earth to have held paces with you ? Your desire was equall ; but John is the younger , his lims are more nimble , his breath more free : he first looks into the Sepulcher , but Peter goes down first . O happy competition who shall be more zealous in the enquiry after Christ ! Ye saw enough to amaze you , not enough to settle your Faith. How well might you have thought , Our Master is not subduced , but risen ? Had he been taken away by others hands , this fine linen had not been left behind : Had he not himself risen from this bed of earth , he had not thus wrapped up his night-cloaths , and laid them sorted by themselves . What can we doubt , when he foretold us he would rise ? O Blessed Jesu , how wilt thou pardon our errours ? how should we pardon and pity the errours of each other in lesser occasions , when as yet thy prime and dearest Disciples , after so much Divine instruction , knew not the Scriptures , that thou must rise again from the dead ? They went away more astonished then confident ; more full of wonder as yet then of belief . There is more strength of zeal ( where it takes ) in the weaker Sex. Those holy Women , as they came first , so they staid last : especially devout Mary Magdalene stands still at the mouth of the Cave weeping . Well might those tears have been spared , if her Knowledge had been answerable to her Affection , her Faith to her Fervour . Withall , ( as our eye will be where we love ) she stoops , and looks down into that dear Sepulcher . Holy desires never but speed well . There she sees two glorious Angels , the one sitting at the head , the other at the feet where the body of Jesus had lain . Their shining brightness shew'd them to be no mortall creatures : besides that Peter and John had but newly come out of the Sepulcher , and both found and left it empty in her sight , which was now suddenly filled with those celestiall guests . That white linen wherewith Joseph had shrouded the Sacred Body of Jesus was now shamed with a brighter whiteness . Yet do I not find the good Woman ought appalled with that inexpected glory . So was her heart taken up with the thought for her Saviour , that she seemed not sensible of whatsoever other Objects . Those tears which she did let drop into the Sepulcher , send up back to her the voice of those Angels , Woman , why weepest thou ? God and his Angels take notice of every tear of our Devotion . The sudden wonder hath not dried her eyes , nor charmed her tongue : She freely confesseth the cause of her grief to be the missing of her Saviour ; They have taken away my Lord , and I know not where they have laid him . Alas , good Mary ! how dost thou lose thy tears ? of whom dost thou complain , but of thy best friend ? who hath removed thy Lord but himself ? who but his own Deity hath taken away that humane body out of that region of death ? Neither is he now laid any more , he stands by thee whose removall thou complainest of . Thus many a tender and humbled Soul afflicts it self with the want of that Saviour whom it hath , and feeleth not . Sense may be no judge of the bewailed absence of Christ . Do but turn back thine eye , O thou Religious Soul , and see Jesus standing by thee , though thou knewest not that it was Jesus . His habit was not his own . Sometimes it pleases our Saviour to appear unto his not like himself : his holy disguises are our trialls . Sometimes he will seem a Stranger , sometimes an Enemy ; sometimes he offers himself to us in the shape of a poor man , sometimes of a distressed captive . Happy is he that can discern his Saviour in all forms . Mary took him for a Gardener . Devout Magdalene , thou art not much mistaken . As it was the trade of the First Adam to dress the Garden of Eden , so was it the trade of the Second to tend the Garden of his Church . He digs up the soil by seasonable afflictions , he sows in it the seeds of Grace , he plants it with gracious motions , he waters it with his Word , yea with his own Bloud , he weeds it by wholsome censures . O Blessed Saviour , what is it that thou neglectest to doe for this selected inclosure of thy Church ? As in some respect thou art the true Vine , and thy Father the Husbandman ; so also in some other we are the Vine , and thou art the Husbandman . Oh be thou such to me as thou appearedst unto Magdalene : break up the fallows of my Nature , implant me with Grace , prune me with meet corrections , bedew me with the former and latter rain ; doe what thou wilt to make me fruitfull . Still the good woman weeps , and still complains , and passionately enquires of thee , O Saviour , for thy self . How apt are we , if thou dost never so little vary from our apprehensions , to mis-know thee , and to wrong our selves by our mis-opinions ? All this while hast thou concealed thy self from thine affectionate client ; thou sawest her tears , and heardest her importunities and inquiries : at last ( as it was with Joseph , that he could no longer contain himself from the notice of his brethren ) thy compassion causes thee to break forth into a clear expression of thy self , by expressing her name unto her self ; Mary . She was used , as to the name , so to the sound , to the accent . Thou spakest to her before , but in the tone of a stranger ; now of a friend , of a Master . Like a good Shepherd , thou callest thy sheep by their name , and they know thy voice . What was thy call of her , but a clear pattern of our Vocation ? As her , so thou callest us , first , familiarly , effectually . She could not begin with thee otherwise then in the compellation of a stranger ; it was thy mercy to begin with her . That correction of thy Spirit is sweet and usefull , Now after ye have known God , or rather are known of him . We do know thee , O God , but our active knowledge is after our passive ; first we are known of thee , then we know thee that knewest us . And as our Knowledge , so is our Calling , so is our Election ; thou beginnest to us in all , and most justly saist , You have not chosen me , but I have chosen you . When thou wouldst speak to this Devout client as a stranger , thou spakest aloof ; Woman , whom seekest thou ? now when thou wouldst be known to her , thou callest her by her name , Mary . Generall invitations and common mercies are for us as men ; but where thou givest Grace as to thine elect , thou comest close to the Soul , and winnest us with dear and particular intimations . That very name did as much as say , Know him of whom thou art known and beloved , and turns her about to thy view and acknowledgment : She turned her self , and saith unto him , Rabboni , which is to say , Master . Before , her face was towards the Angels : this word fetches her about , and turns her face to thee from whom her misprision had averted it . We do not rightly apprehend thee , O Saviour , if any creature in Heaven or earth can keep our eyes and our hearts from thee . The Angels were bright and glorious ; thy appearance was homely , thy habit mean : yet when she heard thy voice , she turns her back upon the Angels , and salutes thee with a Rabboni , and falls down before thee , in a desire of an humble amplexation of those Sacred feet which she now rejoyces to see past the use of her Odours . Where there was such familiarity in the mutuall compellation , what means such strangeness in the charge ? Touch me not , for I am not yet ascended to my Father . Thou wert not wont , O Saviour , to make so dainty of being touched : It is not long since these very same hands touched thee in thine anointing ; the Bloudy-fluxed woman touched thee ; the thankfull Penitent in Simon 's house touched thee . What speak I of these ? The multitude touch'd thee , the Executioners touch'd thee ; and even after thy Resurrection thou didst not stick to say to thy Disciples , Touch me , and see , and to invite Thomas to put his fingers into thy side : neither is it long after this before thou sufferest the three Maries to touch and hold thy feet . How then saist thou , Touch me not ? Was it in a mild taxation of her mistaking ? as if thou hadst said , Thou knowest not that I have now an Immortal body , but so demeanest thy self towards me as if I were still in my wonted condition : know now that the case is altered : howsoever indeed I have not yet ascended to my Father , yet this Body of mine , which thou seest to be reall and sensible , is now impassible , and qualified with immortality , and therefore worthy of a more awfull veneration then heretofore . Or was it a gentle reproof of her dwelling too long in this dear hold of thee , and fixing her thoughts upon thy Bodily presence ; together with an implied direction of reserving the height of her affection for thy perfect Glorification in Heaven ? Or lastly , was it a light touch of her too much haste and eagerness in touching thee , as if she must use this speed in preventing thine Ascension , or else be indangered to be disappointed of her hopes ? as if thou hadst said , Be not so passionately forward avd sudden in laying hold of me , as if I were instantly ascending ; but know that I shall stay some time with you upon earth , before my going up to my Father . O Saviour , even our well-meant zeal in seeking and injoying thee may be faulty ; if we seek thee where we should not , on earth ; how we should not , unwarrantably . There may be a kind of carnality in spiriuall actions . If we have heretofore known thee after the flesh , henceforth know we thee so no more . That thou livedst here in this shape , that colour , this stature , that habit , I should be glad to know ; nothing that concerns thee can be unusefull . Could I say , here thou satest , here thou layest , here and thus thou wert crucified , here buried , here settest thy last foot ; I should with much contentment see and recount these memorialls of thy presence . But if I shall so fasten my thoughts upon these , as not to look higher to the spirituall part of thine atchievements , to the power and issue of thy Resurrection , I am never the better . No sooner art thou risen then thou speakest of ascending ; as thou didst lie down to rise , so didst thou rise to ascend : that is the consummation of thy Glory , and ours in thee . Thou that forbadst her touch , enjoynedst her errand ; Goe to my brethren , and say , I ascend unto my Father and your Father , to my God and your God. The annunciation of thy Resurrection and Ascension is more then a private fruition ; this is for the comfort of one , that for the benefit of many . To sit still and injoy , is more sweet for the present ; but to goe and tell , is more gainfull in the sequel . That great Angel thought himself ( as he well might ) highly honoured , in that he was appointed to carry the happy news unto the Blessed Virgin ( thy Holy Mother ) of her conception of thee her Saviour : how honourable must it needs be to Mary Magdalene , that she must be the messenger of thy second birth , thy Resurrection , and instant Ascension ? How beautifull do the feet of those deserve to be , who bring the glad tidings of peace and Salvation ? What matter is it , O Lord , if men despise , where thou wilt honour ? To whom then dost thou send her ? Goe tell my Brethren . Blessed Jesu , who are those ? were they not thy Followers ? yea , were they not thy Forsakers ? yet still thou stylest them thy Brethren . O admirable Humility ! O infinite Mercy ! How dost thou raise their titles with thy self ? At first they were thy Servants , then Disciples , a little before thy death they were thy Friends ; now after thy Resurrection they were thy Brethren . Thou that wert exalted infinitely higher from mortall to immortall , descendest so much lower to call them Brethren , who were before Friends , Disciples , Servants . What do we stand upon the terms of our poor inequality , when the Son of God stoops so low as to call us Brethren ? But , oh Mercy without measure ! Why wilt thou , how canst thou , O Saviour , call them Brethren , whom in their last parting thou foundst fugitives ? Did they not run from thee ? did not one of them rather leave his inmost coat behind him , then not be quit of thee ? did not another of them deny thee , yea abjure thee ? and yet thou saist , Goe tell my Brethren . It is not in the power of the sins of our infirmity to unbrother us : when we look at the acts themselves , they are hainous ; when at the persons , they are so much more faulty as more obliged ; but when we look at the mercy of thee who hast called us , now , Who shall separate us ? When we have sinned , thy dearness hath reason to aggravate our sorrows ; but when we have sorrowed , our Faith hath no less reason to uphold us from despairing : Even yet we are Brethren . Brethren in thee , O Saviour , who art ascending for us ; in thee , who hast made thy Father ours , thy God our God. He is thy Father by eternall Generation , our Father by his gracious Adoption ; thy God by Unity of Essence , our God by his Grace and Election . It is this propriety wherein our life and happiness consisteth : They are weak comforts that can be raised from the apprehension of thy generall Mercies . What were I the better , O Saviour , that God were thy Father , if he be not mine ? Oh do thou give me a particular sense of my interest in thee , and thy goodness to me . Bring thou thy self home to me , and let me find that I have a God and Saviour of my own . It is fit I should mark thy order ; First , my Father , then , yours . Even so , Lord , He is first thine , and in thine onely right ours . It is in thee that we are adopted , it is in thee that we are elected ; without thee , God is not onely a stranger , but an enemy to us . Thou onely canst make us free , thou onely canst make us Sons . Let me be found in thee , and I cannot fail of a Father in Heaven . With what joy did Mary receive this errand ? with what joy did the Disciples welcome it from her ? Here was good news from a far Country , even as far as the utmost regions of Death . Those Disciples whose flight scattered them upon their Master's apprehension , are now , at night , like a dispersed Covy met together by their mutuall call : their assembly is secret ; when the light was shut in , when the doors were shut up . Still were they fearfull , still were the Jews malicious . The assured tidings of their Master's Resurrection and Life hath filled their hearts with joy and wonder . Whilst their thoughts and speech are taken up with so happy a subject , his miraculous and sudden presence bids their senses be witnesses of his reviving and their happiness . When the doors were shut where the Disciples were assembled , for fear of the Jews , came Jesus , and stood in the midst , and said , Peace be unto you . O Saviour , how thou camest in thither I wonder , I inquire not : I know not what a Glorified body can doe ; I know there is nothing that thou canst not doe . Had not thine entrance been recorded for strange and supernaturall , why was thy standing in the midst noted before thy passage into the room ? why were the doors said to be shut whilst thou earnest in ? why were thy Disciples amazed to see thee ere they heard thee ? Doubtless , they that once before took thee for a Spirit when thou didst walk upon the waters , could not but be astonished to see thee whilst the doors were barred ( without any noise of thine entrance ) to stand in the midst : well might they think thou couldst not thus be there , if thou wert not the God of Spirits . There might seem more scruple of thy realty then of thy power : and therefore , after thy wonted greeting , thou shewest them thy hands and thy feet , stamped with the impressions of thy late sufferings . Thy respiration shall argue the truth of thy life . Thou breathest on them as a Man , thou givest them thy Spirit as a God ; and as God and Man thou sendest them on the great errand of thy Gospel . All the mists of their doubts are now dispelled , the Sun breaks out clear . They were glad when they had seen the Lord. Had they known thee for no other then a meer man , this re-appearance could not but have affrighted them ; since till now by thine Almighty power this was never done , that the long-since dead rose out of their graves , and appeared unto many : But when they recounted the miraculous works that thou hadst done , and thought of Lazarus so lately raised , thine approved Deity gave them confidence , and thy presence joy . We cannot but be losers by our absence from holy Assemblies . Where wert thou , O Thomas , when the rest of that Sacred Family were met together ? Had thy fear put thee to so long a flight , that as yet thou wert not returned to thy fellows ? or didst thou suffer other occasions to detain thee from this happiness ? Now for the time thou missedst that Divine breath which so comfortably inspired the rest ; now thou art suffered to fall into that weak distrust which thy presence had prevented . They told thee , We have seen the Lord ; was not this enough ? would no eyes serve thee but thy own ? were thy ears to no use for thy Faith ? Except I see in his hands the print of the nails , and put my finger into the print of the nails , and thrust my hand into his side , I will not believe . Suspicious man ! who is the worse for that ? whose is the loss if thou believe not ? Is there no certainty but in thine own senses ? Why were not so many and so holy eyes and tongues as credible as thine own hands and eyes ? How little wert thou yet acquainted with the ways of Faith ? Faith comes by hearing . These are the tongues that must win the whole world to an assent ; and durst thou the first man detrect to yield ? Why was that word so hard to pass ? Had not that thy Divine Master foretold thee with the rest that he must be crucified , and the third day rise again ? Is any thing related to be done but that which was fore-promised ? any thing beyond the sphere of Divine Omnipotence ? Go then , and please thy self in thine over-wise incredulity , whilst thy fellows are happy in believing . It is a whole week that Thomas rests in this sullen unbelief ; in all which time doubtless his ears were beaten with the many constant assertions of the holy Women , ( the first witnesses of the Resurrection , ) as also of the two Disciples walking to Emmaus , ( whose hearts burning within them , had set their tongues on fire in a zealous relation of those happy occurrences , ) with the assured reports of the rising and re-appearance of many Saints in attendence of the Lord and giver of life : yet still he struggles with his own distrust , and stiffly suspends his belief to that truth whereof he cannot deny himself enough convinced . As all bodies are not equally apt to be wrought upon by the same Medicine , so are not all Souls by the same means of Faith ; one is refractory , whilst others are pliable . O Saviour , how justly mightest thou have left this man to his own pertinacy ? whom could he have thank'd if he had perished in his unbelief ? But , O thou good Shepherd of Israel , that couldst be content to leave the ninety and nine to go fetch one stray in the wilderness , how carefull wert thou to reduce this straggler to his fellows ? Right so were thy Disciples re-assembled , such was the season , the place the same , so were the doors shut up , when ( that unbelieving Disciple being now present with the rest ) thou so camest in , so stoodst in the midst , so shewedst thy hands and feet ; and singling out thy incredulous client , invitest his eyes to see , and his fingers to handle thine hands , and his hand to be thrust into thy side , that he might not be faithless , but faithfull . Blessed Jesu , how thou pitiest the errours and infirmities of thy servants ? Even when we are froward in our misconceits , and worthy of nothing but desertion , how thou followest us , and overtakest us with mercy ; and in thine abundant compassion wilt reclaim and save us , when either we meant not or would not ? By how much more unworthy those eyes and hands were to see and touch that immortall and glorious Body , by so much more wonderfull was thy Goodness in condescending to satisfy that curious Infidelity . Neither do I hear thee so much as to chide that weak obstinacy . It was not long since thou didst sharply take up the two Disciples that walk'd to Emmaus , O fools and slow of heart to believe all that the Prophets have spoken ; but this was under the disguise of an unknown traveller , upon the way , when they were alone : Now thou speakest with thine own tongue , before all thy Disciples ; in stead of rebuking , thou onely exhortest , Be not faithless , but faithfull . Behold , thy Mercy no less then thy Power hath melted the congealed heart of thy unbelieving follower . Then Thomas answered and said unto him , My Lord , and my God. I do not hear that , when it came to the issue , Thomas imployed his hands in this triall : his eyes were now sufficient assurance ; the sense of his Master's Omniscience in this particular challenge of him spared ( perhaps ) the labour of a farther disquisition . And now how happily was that doubt bestowed , which brought forth so faithfull a confession , My Lord , my God ? I hear not such a word from those that believed . It was well for us , it was well for thee , O Thomas , that thou distrustedst : else , neither had the world received so perfect an evidence of that Resurrection whereon all our Salvation dependeth ; neither hadst thou yielded so pregnant and divine an astipulation to thy Blessed Saviour . Now thou dost not onely profess his Resurrection , but his Godhead too , and thy happy interest in both . And now , if they be blessed that have not seen , and yet believed ; blessed art thou also , who having seen , hast thus believed : and blessed be thou , O God , who knowest how to make advantage of the infirmities of thy chosen , for the promoting of their Salvation , the confirmation of thy Church , the glory of thine own Name . Amen . LI. The Ascension . IT stood not with thy purpose , O Saviour , to ascend immediately from thy grave into Heaven ; thou meantest to take the earth in thy way ; not for a sudden passage , but for a leisurely conversation . Upon thine Easter-day thou spakest of thine Ascension ; but thou wouldst have forty days interposed . Hadst thou meerly respected thine own Glory , thou hadst instantly changed thy grave for thy Paradise ; for so much the sooner hadst thou been possessed of thy Father's joy ; we would not continue in a Dungeon , when we might be in a Palace : but thou , who for our sakes vouchsafedst to descend from Heaven to earth , wouldst now in the upshot have a gracious regard to us in thy return . Thy Death had troubled the hearts of many Disciples , who thought that condition too mean to be compatible with the glory of the Messiah ; and thoughts of diffidence were apt to seize upon the holiest breasts . So long therefore wouldst thou hold footing upon earth , till the world were fully convinced of the infallible evidences of thy Resurrection ; of all which time thou onely canst give an account : it was not for flesh and bloud to trace the ways of Immortality ; neither was our frail , corruptible , sinfull nature a meet companion for thy now-glorified Humanity ; the glorious Angels of Heaven were now thy fittest attendents . But yet how oft did it please thee graciously to impart thy self this while unto men ; and not onely to appear unto thy Disciples , but to renew unto them the familiar forms of thy wonted conversation , in conferring , walking , eating with them ? And now when thou drewest near to thy last parting , thou , who hadst many times shewed thy self before to thy severall Disciples , thoughtest meet to assemble them all together , for an universall valediction . Who can be too rigorous in censuring the ignorances of well-meaning Christians , when he sees the domestick Followers of Christ , even after his Resurrection , mistake the main End of his coming in the flesh ? Lord , wilt thou at this time restore again the Kingdom to Israel ? They saw their Master now out of the reach of all Jewish envy ; they saw his power illimited and irresistible ; they saw him stay so long upon earth , that they might imagine he meant to fix his abode there ; and what should he doe there , but reign ? and wherefore should they be now assembled , but for the choice and distribution of Offices , and for the ordering of the affairs of that state which was now to be vindicated ? Oh weak thoughts of well-instructed Disciples ! What should an Heavenly body doe in an earthly throne ? How should a spirituall life be imployed in secular cares ? How poor a business is the Temporall Kingdom of Israel for the King of Heaven ? And even yet , O Blessed Saviour , I do not hear thee sharply controll this erroneous conceit of thy mistaken Followers ; thy mild correction insists rather upon the time , then the misconceived substance of that restauration . It was thy gracious purpose that thy Spirit should by degrees rectify their judgments , and illuminate them with thy Divine truths ; in the mean time it was sufficient to raise up their hearts to an expectation of that Holy Ghost , which should shortly lead them into all needfull and requisite verities . And now , with a gracious promise of that Spirit of thine , with a carefull charge renewed unto thy Disciples for the promulgation of thy Gospel , with an Heavenly Benediction of all thine acclaiming attendents , thou takest leave of earth . When he had spoken these things , whilst they beheld , he was taken up , and a cloud received him out of their sight . Oh happy parting , fit for the Saviour of mankind , answerable to that Divine conversation , to that succeeding Glory ! O Blessed Jesu , let me so far imitate thee , as to depart hence with a blessing in my mouth ; let my Soul , when it is stepping over the threshold of Heaven , leave behind it a legacy of Peace and Happiness . It was from the mount of Olives that thou tookest thy rise into Heaven . Thou mightest have ascended from the valley , all the globe of earth was alike to thee : but since thou wert to mount upward , thou wouldst take so much advantage as that stair of ground would afford thee ; thou wouldst not use the help of a Miracle in that wherein Nature offered her ordinary service . What difficulty had it been for thee to have styed up from the very center of earth ? But since thou hadst made hills so much nearer unto Heaven , thou wouldest not neglect the benefit of thine own Creation . Where we have common helps , we may not depend upon Supernaturall provisions ; we may not strain the Divine Providence to the supply of our negligence , or the humouring of our presumption . Thou that couldst alwaies have walked on the Sea , wouldst walk so but once , when thou wantedst shipping : thou , to whom the highest mountains were but valleys , wouldst walk up to an hill to ascend thence into Heaven . O God , teach me to bless thee for means , when I have them ; and to trust thee for means , when I have them not ; yea to trust to thee without means , when I have no hope of them . What Hill was this thou chosest but the mount of Olives ? Thy Pulpit shall I call it , or thine Oratory ? The place from whence thou hadst wont to showr down thine Heavenly Doctrine upon the hearers ; the place whence thou hadst wont to send up thy Prayers unto thy Heavenly Father ; the place that shared with the Temple for both : In the day-time thou wert preaching in the Temple , in the night praying in the mount of Olives . On this very hill was the bloudy sweat of thine Agony ; now is it the mount of thy Triumph . From this mount of Olives did flow that oyl of gladness wherewith thy Church is everlastingly refreshed . That God that uses to punish us in the same kind wherein we have offended , retributes also to us in the same kind and circumstances wherein we have been afflicted . To us also , O Saviour , even to us thy unworthy members dost thou seasonably vouchsafe to give a proportionable joy to our heaviness , laughter to our mourning , glory to contempt and shame . Our agonies shall be answered with exaltation . Whither then , O Blessed Jesu , whither didst thou ascend ? whither but home into thine Heaven ? From the mountain wert thou taken up ; and what but Heaven is above the hills ? Lo , these are those mountains of spices which thy Spouse , the Church , long since desired thee to climbe . Thou hast now climbed up that infinite steepness , and hast left all sublimity below thee . Already hadst thou approved thy self the Lord and commander of Earth , of Sea , of Hell. The Earth confess'd thee her Lord , when at thy voice she rendered thee thy Lazarus ; when she shook at thy Passion , and gave up her dead Saints : The Sea acknowledged thee , in that it became a pavement to thy feet and ( at thy command ) to the feet of thy Disciple ; in that it became thy treasury for thy Tribute-money : Hell found and acknowledged thee , in that thou conqueredst all the powers of darkness ; even him that had the power of death , the Devil . It now onely remained that , as the Lord of the Air , thou shouldst pass through all the regions of that yielding element ; and , as Lord of Heaven , thou shouldst pass through all the glorious contignations thereof ; that so every knee might bow to thee both in Heaven , and in Earth , and under the earth . Thou hadst an everlasting right to that Heaven that should be , an undoubted possession of it ever since it was ; yea even whilst thou didst cry and spraul in the Cratch , whilst thou didst hang upon the Cross , whilst thou wert sealed up in thy Grave : but thine Humane nature had not taken actuall possession of it till now . Like as it was in thy true type , David , he had right to the Kingdom of Israel immediately upon his anointing ; but yet many an hard brunt did he pass ere he had the full possession of it in his ascent to Hebron . I see now , O Blessed Jesu , I see where thou art ; even far above all Heavens , at the right hand of thy Father's Glory . This is the far country into which the Nobleman went to receive for himself a Kingdom ; far off to us , to thee near , yea intrinsecall . Oh do thou raise up my Heart thither to thee ; place thou my Affections upon thee above , and teach me therefore to love Heaven because thou art there . How then , O Blessed Saviour , how didst thou ascend ? Whilst they beheld , he was taken up , and a cloud received him out of their sight . So wast thou taken up , as that the act was thine own , the power of the act none but thine . Thou that descendedst wast the same that ascendedst : as in thy descent there was no use of any power or will but thine own , no more was there in thine ascent . Still and ever wert thou the Master of thine own acts . Thou laidst down thy own life , no man took it from thee ; Thou raisedst up thy self from death , no hand did or could help thee ; Thou carriedst up thine own glorified flesh , and placedst it in Heaven . The Angels did attend thee , they did not aid thee : whence had they their strength but from thee ? Elias ascended to Heaven , but he was fetch'd up in a chariot of fire ; that it might appear hence , that man had need of others helps ; who else could not of himself so much as lift up himself to the Aiery Heaven , much less to the Empyreall . But thou , our Redeemer , needest no chariot , no carriage of Angels : thou art the Authour of life and motion ; they move in and from thee . As thou therefore didst move thy self upward , so , by the same Divine power , thou wilt raise us up to the participation of thy Glory . These vile bodies shall be made like to thy glorious body , according to the working whereby thou art able to subdue all things unto thy self . Elias had but one witness of his rapture into Heaven : S. Paul had none , no not himself ; for , whether in the body , or out of the body , he knew not . Thou , O Blessed Jesu , wouldst neither have all eyes witnesses of thine Ascension , nor yet too few . As after thy Resurrection thou didst not set thy self upon the pinnacle of the Temple , nor yet publickly shew thy self within it , as making thy presence too cheap ; but madest choice of those eyes whom thou wouldst bless with the sight of thee ; thou wert seen indeed of five hundred at once , but they were Brethren : So in thine Ascension , thou didst not carry all Jerusalem promiscuously forth with thee to see thy glorious departure , but onely that selected company of thy Disciples which had attended thee in thy life . Those who immediately upon thine ascending returned to Jerusalem , were an hundred and twenty persons : a competent number of witnesses , to verify that thy miraculous and triumphant passage into thy Glory . Lo , those onely were thought worthy to behold thy majesticall Ascent , which had been partners with thee in thy Humiliation . Still thou wilt have it thus with us , O Saviour , and we embrace the condition : if we will converse with thee in thy lowly estate here upon earth , wading with thee through contempt and manifold afflictions , we shall be made happy with the sight and communion of thy Glory above . O my Soul , be thou now ( if ever ) ravished with the contemplation of this comfortable and blessed farewell of thy Saviour . What a sight was this ? how full of joyfull assurance , of spirituall consolation ? Methinks I see it still with their eyes , how thou my glorious Saviour didst leisurely and insensibly rise up from thine Olivet , taking leave of thine acclaiming Disciples now left below thee , with gracious eyes , with Heavenly benedictions . Methinks I see how they followed thee with eager and longing eyes , with arms lifted up , as if they had wished them winged to have soared up after thee . And if Eliah gave assurance to his servant Elisha , that if he should behold him in that rapture , his Master's Spirit should be doubled upon him ; what an accession of the spirit of joy and confidence must needs be to thy happy Disciples in seeing thee thus gradually rising up to thy Heaven ? Oh how unwillingly did their intentive eyes let go so Blessed an Object ! How unwelcome was that Cloud that interposed it self betwixt thee and them , and , closing up it self , left onely a glorious splendour behind it , as the bright track of thine Ascension ? Of old here below the Glory of the Lord appeared in the Cloud ; now afar off in the sky the Cloud intercepted this Heavenly Glory ; if distance did not rather doe it , then that bright meteor . Their eyes attended thee on thy way so far as their beams would reach ; when they could goe no farther , the Cloud received thee . Lo , yet even that very screen whereby thou wert taken off from all earthly view was no other then glorious : how much rather do all the beholders fix their sight upon that Cloud , then upon the best piece of the Firmament ? Never was the Sun it self gazed on with so much intention . With what long looks , with what astonished acclamations did these transported beholders follow thee their ascending Saviour ? as if they would have look'd through that Cloud and that Heaven that hid thee from them . But oh , what tongue of the highest Archangel of Heaven can express the welcome of thee the King of Glory into those Blessed Regions of Immortality ? Surely the Empyreall Heaven never resounded with so much joy : God ascended with jubilation , and the Lord with the sound of the Trumpet . It is not for us weak and finite creatures , to wish to conceive those incomprehensible , spirituall , Divine gratulations that the Glorious Trinity gave to the victorious and now-glorified Humane nature . Certainly , if when he brought his onely-begotten Son into the world , he said , Let all the Angels worship him ; much more now that he ascends on high , and hath led captivity captive , hath he given him a Name above all names , that at the Name of JESVS all knees should bow . And if the Holy Angels did so carol at his Birth , in the very entrance into that estate of Humiliation and infirmity ; with what triumph did they receive him now returning from the perfect atchievement of Man's Redemption ? And if when his type had vanquished Goliah , and carried the head into Jerusalem , the damsels came forth to meet him with dances and timbrels ; how shall we think those Angelicall Spirits triumphed in meeting of the great Conquerour of Hell and Death ? How did they sing , Lift up your heads , ye gates , and be ye lift up , ye everlasting doors , and the King of glory shall come in ? Surely , as he shall come , so he went ; and behold he shall come with thousands of his Holy ones ; thousand thousands ministred unto him , and ten thousand thousands stood before him : From all whom methinks I hear that blessed applause , Worthy is the Lamb that was killed , to receive power , and riches , and wisedom , and strength , and honour , and glory , and praise : Praise , and honour , and glory , and power , be to him that sitteth upon the throne , and to the Lamb for evermore . And why dost not thou , O my Soul , help to bear thy part with that happy Quire of Heaven ? Why art not thou rapt out of my bosome with an ecstasy of joy , to see this Humane nature of ours exalted above all the Powers of Heaven , adored of Angels , Archangels , Cherubin , Seraphim , and all those mighty and glorious Spirits , and sitting there crowned with infinite Glory and Majesty ? Although little would it avail thee that our Nature is thus honoured , if the benefit of this Ascension did not reflect upon thee . How many are miserable enough in themselves , notwithstanding the Glory of their humane nature in Christ ? None but those that are found in him are the happier by him : who but the Members are the better for the glory of the Head ? O Saviour , how should our weakness have ever hoped to climb into Heaven , if thou hadst not gone before and made way for us ? It is for us that thou the fore-runner art entred in : Now thy Church hath her wish , Draw me , and I shall run after thee . Even so , O Blessed Jesu , how ambitiously should we follow thee with the paces of Love and Faith , and aspire towards thy Glory ? Thou that art the way , hast made the way to thy self and us : Thou didst humble thy self , and becamest obedient to the death , even to the death of the Cross . Therefore hath God also highly exalted thee ; and upon the same terms will not fail to advance us : we see thy track before us , of Humility and Obedience . O teach me to follow thee in the roughest ways of Obedience , in the bloudy paths of Death , that I may at last overtake thee in those high steps of Immortality . Amongst those millions of Angels that attended this triumphant Ascension of thine , O Saviour , some are appointed to this lower station , to comfort thine astonished Disciples , in the certain assurance of thy no-less-glorious Return ; Two men stood by them in white apparell . They stood by them , they were not of them ; they seemed Men , they were Angels : Men for their familiarity ; two , for more certainty of testimony ; in white , for the joy of thine Ascension . The Angels formerly celebrated thy Nativity with Songs ; but we do not find they then appeared in white : thou wert then to undergoe much sorrow , many conflicts ; it was the vale of tears into which thou wert come down . So soon as thou wert risen , the women saw an Angel in the form of a young man , cloathed in white ; and now , so soon as thou art ascended , Two men cloathed in white stand by thy Disciples : thy task was now done , thy victory atchieved , and nothing remained but a Crown , which was now set upon thy Head. Justly therefore were those blessed Angels suited with the robes of light and joy . And why should our garments be of any other colour ? why should oyl be wanting to our heads , when the eyes of our Faith see thee thus ascended ? It is for us , O Saviour , that thou art gone to prepare a place in those celestiall mansions ; it is for us that thou sittest at the right hand of Majesty . It is a piece of thy Divine Prayer to thy Father , that those whom he hath given thee , may be with thee . To every bleeding Soul thou saiest still as thou didst to Peter , Whither I goe thou canst not follow me now , but thou shalt follow me hereafter . In assured hope of this Glory , why do I not rejoyce , and beforehand walk in white with thine Angels , that at the last I may walk with thee in white ? Little would the presence of these Angels have availed , if they had not been heard as well as seen . They stand not silent therefore , but , directing their speech to the amazed beholders , say , Ye men of Galilee , why stand ye gazing into Heaven ? What a question was this ? Could any of those two hundred and forty eyes have power to turn themselves off to any other Object then that Cloud , and that point of Heaven where they left their ascended Saviour ? Surely every one of them were so fixed , that had not the speech of these Angels called them off , there they had set up their rest till the darkness of night had interposed . Pardon me , O ye Blessed Angels ; had I been there with them , I should also have been unwilling to have mine eyes pull'd off from that dear prospect , and diverted unto you . Never could they have gazed so happily as now . If but some Great man be advanced to Honour over our heads , how apt we are to stand at a gaze , and to eye him as some strange meteor ? Let the Sun but shine a little upon these Dialls , how are they look'd at by all passengers ? Yet , alas ! what can earthly advancement make us other then we are , dust and ashes ; which the higher it is blown , the more it is scattered ? Oh how worthy is the King of Glory to command our eyes now in the highest pitch of his Heavenly exaltation ? Lord , I can never look enough at the place where thou art ; but what eye could be satisfied with seeing the way that thou wentest ? It was not the purpose of these Angels to check the long looks of these faithfull Disciples after their ascended Master ; it was onely a change of Eyes that they intended , of Carnall for Spirituall , of the eye of Sense for the eye of Faith. This same Jesus which is taken up from you into Heaven , shall so come in like manner as ye have seen him goe into Heaven . Look not after him , O ye weak Disciples , as so departed that ye shall see him no more ; if he be gone , yet he is not lost ; those Heavens that received him shall restore him ; neither can those Blessed mansions decrease his Glory . Ye have seen him ascend upon the chariot of a bright Cloud ; and in the clouds of Heaven ye shall see him descend again to his last Judgment . He is gone : can it trouble you to know you have an Advocate in Heaven ? Strive not now so much to exercise your bodily eyes in looking after him , as the eyes of your Souls in looking for him . Ye cannot , O ye Blessed Spirits , wish other then well to mankind . How happy a diversion of eyes and thoughts is this that you advise ? If it be our sorrow to part with our Saviour , yet to part with him into Heaven it is our comfort and felicity : if his absence could be grievous , his return shall be happy and glorious . Even so , Lord Jesus , come quickly . In the mean while it is not Heaven that can keep thee from me , it is not Earth that can keep me from thee . Raise thou up my Soul to a life of Faith with thee : let me ever injoy thy conversation , whilst I expect thy return . THE END . Books Printed for , or sold by , Jacob Tonson , at the Judge's Head in Chancery-Lane , near Fleet-street . THE Heroin Musquetier , or the Female Warriour ; in Four Parts : Containing many true and delightfull Adventures of a French Lady , in the late Campagnes of 1676. and 1677. Sir Patient Fancy , a Comedy , Acted at the Duke 's Theatre , and written by the Authour of the Rover. Friendship in Fashion , a Comedy ; written by Thomas Otway : Acted at the Duke 's Theatre . Mr. Rimer's Criticisms upon the Plays of Beaumont and Fletcher , in a Letter to Fleetwood Sheppard , Esq . The Art of Making Love , or a Guide for Ladies and Gentlemen in the affairs of Love. Price 1 s. Pleas of the Crown . Written by Sir Matthew Hales , late Chief Justice of the Court of King's-Bench . An Historical Discourse of Parliaments in their Original before the Conquest , and continuance since : together with the Original , growth , and continuance of these Courts following , viz. The High Court of Chancery , King's-Bench , Common Pleas , Exchequer , Dutchy , and other inferiour Courts . Price 1 s. Brutus of Alba , or , the Enchanted Lovers , a Tragedy , written by N. Tate : Acted at the Duke's Theatre . The Counterfeits , a Comedy , Acted at the Duke's Theatre . A Treatise of the Principall Grounds of the Law : Written by W. Noy , late Attorney Generall to King Charles the First . Ready for the Press . A Treatise of Sublimity : Translated out of Longin , by H. Watson , of the Inner Temple , Gent. Notes, typically marginal, from the original text Notes for div A45200-e39700 Matth. 17.14 . compared with Mark 9.14 . Notes for div A45200-e41450 Luk. 4.31 . compared with 38. Notes for div A45200-e41920 Vide Chap. 10. ver . 31 , 39. Notes for div A45200-e50600 For the full explica●ion whereof , I refer my Reader to my Passion-Sermon , wherein the particularities are largely discussed . Notes for div A45200-e51920 Gal. 4.9 . 
A25202	----	Anti-sozzo, sive, Sherlocismus enervatus in vindication of some great truths opposed, and opposition to some great errors maintained by Mr. William Sherlock. Alsop, Vincent, 1629 or 30-1703. 1676 Approx. 1339 KB of XML-encoded text transcribed from 356 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A25202 Wing A2905_VARIANT ESTC R37035 16187468 ocm 16187468 105027 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25202) Transcribed from: (Early English Books Online ; image set 105027) Images scanned from microfilm: (Early English books, 1641-1700 ; 1084:35) Anti-sozzo, sive, Sherlocismus enervatus in vindication of some great truths opposed, and opposition to some great errors maintained by Mr. William Sherlock. Alsop, Vincent, 1629 or 30-1703. [16], 726, [3] p. Printed for Nathanael Ponder ..., London : 1676. Attributed to Alsop by Wing and NUC pre-1956 imprints. In answer to Sherlock's A discourse concerning the knowledge of Jesus Christ, and our union and communion with Him. Advertisements: [3] p. bound at end. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sherlock, William, 1641?-1707. -- Discourse concerning the knowledge of Jesus Christ. Jesus Christ -- Knowableness. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 Judith Siefring Sampled and proofread 2003-07 Judith Siefring Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion ANTI-SOZZO , SIVE Sherlocismus Eneyvatus : IN VINDICATION OF SOME Great TRUTHS Opposed , AND OPPOSITION TO SOME Great ERRORS Maintained BY Mr. WILLIAM SHERLOCK . 1 Cor. 16. 22. If any Man love not the Lord Iesus Christ , let him be Anathema Maranatha . LONDON , Printed for Nathaniel Ponder at the Sign of the Peacock in the Poultry near Corn-Hill , and in Chancery Lane near Fleetstreet , 1676. The PREFACE . Christian Reader , SInce the Great Tyrant Custom , has made every one that shall dare to Write , a Debtor to every one that shall please to Read , and obliged him under no less penalty than the forfeiture of his Readers Candour , and falling foul upon his severe displeasure , 〈◊〉 render a Reason of his Scripturiency ; that I may not seem to stem the violent Current of this inveterate and prevailing Humour , by a sullen moroseness , I shall suffer my self silently to be carryed down with the stream , so far as to give thee this short Account of those Motives which won me over to this Undertaking . In the Printed Catalogue of Books , 1674. I met with One , wearing the glorious Superscription of A Discourse concerning the Knowledge of Iesus Christ , and our Union and Communion with him : By W. S. And I did seriously rejoyce , to see those who are Adorned with the Honourable Name of Ministers of the Gospel , so profitably employ those Hours which they borrow from Publick Service , as to travel in so necessary a Subject . Now as this was the onely Reason of my first Ambition to be found amongst his Readers ; so perhaps I am not the first that has been decoyed by a specious glittering Title , to place out precious Time upon Disappointments ; for I must freely confess , how ashamed I was of my ill-spent pains , when I found pro Thesauro , Carbones ; not many Barley-Corns , but not one Iewel in all that Dunghill . I was willing at first to suspect , that happily through some Oversight , either in the Collator , or Binder , a wrong Title-page had been praefixt to the Book ; so irreconcileable did the Enmity seem between them ; but second thoughts informed me , that the Title did not oblige the Book to Treat of the True Knowledge of Christ , nor to acquaint us wherein our Union to , and Communion with him , did really consist ; for , provided , The Discourse was managed concerning these things , though in Reproach of them , or in Opposition to them , yet it was enough to justifie its Harmony with , and make good whatever was explicitly promised in The Bill of Fare . But whatever my Apprehensions were about that , I found many difficulties to remove , and great discouragements to get over , before I could perswade my self , to give the Author the Contentment , or the World the Trouble , of this Answer . The first and greatest that presented it self , was , from my own Inexperience and want of skill , dexterously to handle the Polemical Saw : But yet I was help'd over that Block by a temptation , that softly whisper'd , I must never hope for a more encouraging Piece to enter a Novice , or flesh a junior Disputant . For though it be not the Priviledge of every one , with the great Hercules , to strangle Serpents in his Cradle , yet a Child may serve to kill Flies , as well as the Mighty Domitian . But I was more daunted at that Huffing Confidence , wherewith he Hectors his low-spirited Readers into Obsequiousness , challenging the whole World , at all Weapons , from the Spanish Needle to the long Pike and upwards ; and yet amongst them all , I felt not the weight of Goliah's Weavers Beam. His discourse indeed proceeds in Cavalcade , like the Ceremonious Train of Bernice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with glorious Pomp and Gallantry , but when I had rallyed up so much Courage , as might make me once dare to look his Arguments in the Face , truly I found nothing but a Gyants skin stuft with straw , or the Guts of an old Warr-Saddle ; such as might well affright any , but would kill no living thing : Methought I saw how the poor terrified Frogs trembled at the first Appearance of Iupiters Viceroy Log , but when they had retrieved their scattered spirits , and came to examine the Reasons of their Consternation , they soon made that the Object of their Scorn , which had been so lately the Cause of their Terrour . It minded me too of that little Policy of the great Alexander , who , to impress the Dread of his Name and Arms upon the Indians , formed such a Camp , that none but the widestradling Rhodian Colossus could look over the Breast-works ; and left such exalted Mangers behind him , as would have sterved his own Bucephalus , such as must presume every Horse in the Army to have been a Pegasus . But yet my poor Labours might well plead a Writ of Ease , from the weakness of his Reasonings , which would hardly proselyte any , but those who were half-curdled ; nor infect any with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but such who were already in Latitudine Morbi : But I consider'd withall , that weak persons are mortally strong when they encounter weaker constitutions , and there are not many who ( with Mithridates ) carry Antidotes in their Complexion . This last Age has given us plain demonstration , that Noyse , Clamour and Confidence , with a small sprinckling of Rhetorick , are Charms able to over-sett ductile and sequacious Natures ; and the Eagles complaint has taught us , that the Beetles enmity ought not to be despised . But I was superseded a while by a more weighty Consideration ; That they who superintend Ecclesiastical Affairs , would doubtless interpose , and bestow a deserved Trimming upon the Book , and make it doe Penance in its own sheets , which had so openly defiled its own Mother , exposed her avowed Principles ; but withall it was my Duty to consider , that Non vacat exiguis rebus adesse — Greatness and Smallness , are two Circumstances of Beings , which render them less Visible : Thus we cannot take a view of the World , because it 's too Bulky ; nor of an Atome , because it 's too Minute an Object for the sight : And possibly from one of these Accidents it was , that his Book walks invisible , and ( as under the Protection of Gyges his Ring ) has hitherto escaped the Cognizance of Authority . Such were my Remora's ; but now whether those Inducements which lay before me , might out-weigh these Discouragements , and be sufficient to turn the scale of an aequipoiz'd Iudgement ; I must leave to the better judgement of the impartial Reader . And , ( 1 ) The Comprehensiveness of many of his Errours , called aloud for Preservatives : I saw the Offices of Christ , so confounded , ravelled , and mangled , that it was impossible to discern the Acts of the Prophetical , from those of the Regal ; and the proper Employment of either of them , from that of the Sacerdotal ; I saw the great and glorious Ends of the Death of Christ , vacated and cashiered ; I saw the Work of the Holy Spirit in Regeneration scorned and denyed : Now the Historian tells us , There were in uno Caesare decem Marii ; the Ambition of ten such as Marius in One Caesar : And others tell us , that Serpens cùm Serpentem devorat , sit Draco ; when a Serpent swallows a Serpent , he becomes a Dragon : What then could we expect less than Legion from the Teeming Womb of such Big-bellied Monsters ? For though in point of Argument , his Mountain is often delivered of a Mouse ; yet in point of Errour , his Mouse alwayes brings forth a Mountain . ( 2 ) It was a Spur to my duller Temper , to Observe how he had raked all the Kennels and common Sewers of Friendly Debates , Ecclesiastical Polities , ( which , with Martial Law , and Civil War , make up the Four great Soloecismes of this last Age ) and borrowed Auxiliaries from the Scavinger , to compose an Oleo , to throw in the Faces of the Innocent ; some of the particulars the Reader will find wiped off by these Papers , and returned with that Correction and Chastisement , which it became me to give them , though not with what they deserved to Receive : but for fouling my fingers with them all , I must beg Excuse ; it had been a work no less irksome and tedious , than the cleansing of Augaea's Stable , and no otherwise to be effected , than by Letting in the Thames from Billings-gate through Buttolph-lane . Yet one Instance of the Many omitted ( and one is too much for a Taste ) I shall here give the Reader , hoping it may not turn his stomach against the Rest : Dr. Owen , Com. p. 177. has said : By the Obedience of Christ , I intend the universal Conformity of the Lord Iesus Christ ( as he was or is in his being Mediator ) to the whole Will of God , &c. Now this Obedience of Christ , ( N. B. as Mediator ) may be considered two ways . 1. As to the habitual Root and Fountain of it . 2. As to the Actual parts and Duties of it . 1. The habitual Righteousness of Christ as Mediator , ( N. B. p. 178. ) in his Humane Nature , was the absolute , complete , exact Conformity of the Soul of Christ to the Will , Mind , or Law of God. 2. The Actual Obedience of Christ , was his willing , chearful , obediential Performance of every Thing , Duty or Command , that God by vertue of any Law whereto we were subject , did require ; and , Moreover , to the Peculiar Law of the Mediator : Hereof there are two parts : 1. That whatever was required of us , by the Law of Nature , &c. He did it all . 2. There was the Peculiar Law of the Mediator , which respected himself Merely , and contained all those Acts and Duties which are not for our Imitation : Thus far the Doctor . But now what a world of wit has our Author shewn upon this Occasion , or rather no Occasion ? Declaiming for four , five , or six pages together , upon the Trite and Common Theme of his own Ignorance ; pag. 298 , 299 , 300 , 301 , 302 , 303. So that by the Law of Mediation ( sayes he ) He understands whatever Christ was bound to doe as our Mediator , whatever was proper to his Mediatory Office ; All this is not imputed to us , as though we had done it ; I hope we shall find something at last to be imputed to us ; but there 's nothing left now , but ( thirdly ) that which concerns him in a Private Capacity , as a Man , subject to the Law. Now had this Gentleman been pleased to have understood the Doctor a little before he had pretended to Confute him , he might have seen , that He supposes , 1. A general Law of the Mediator , whereby he gave Obedience to the Law of Nature , &c. in our stead : 2. The peculiar Law of the Mediator , which respected himself merely ; to this he gave not Obedience in our stead : But still , whatever Obedience he performed , 't was as Mediator , though not according to the peculiar Law of the Mediator : But alas , this would have spoyled a great deal of excellent Wit , and dear Drollery , which no man , engaged in a Design of Raillery and Scolding , would willingly lose for a World ; especially when he was practising ( like the great Balsac , in some of his Letters , ) to make an Experiment , what The Height of forced Fancy can produce out of a barren and dry Subject , or placing his Draining Engines to Recover the Boggs and Fenns upon New-Market Heath . ( 3 ) His Subtle and Politick Method of venting Blasphemies , was that which mainly pressed me to this Service : For it 's now grown the solemn Mode of this Tribe of Men , to vomit out the most opprobrious Language against the Lord and his Christ , and then to wash their hands in Pilate's Innocency , by saying , These are the Consequences of other Mens Opinions : And herein lies this Authors singular Excellency , and proper Talent . Thus when some affirm , That God is a Holy God , a Righteous Governour , a Iust Iudge , who will by no means clear the Guilty , one that will not fail to recompense to every man according to his Works ; and yet in infinite Wisdom and Mercy has made Provision in the Death of his Son , for securing the Glory , both of his Essential and Rectoral Righteousness ; that he may be ( and appear to be ) just , and the Iustifier of him that Believes in Iesus . You shall now guess at the Lyon by his Claw , and see what nasty , dirty , filthy stuffe , he can extract out of this Doctrine . Pag. 46. The Iustice of God hath glutted it self with Revenge in the Death of Christ , and so henceforward we may be sure he will be very kind , as a Revengefull man is , when his Passion is over . And pag. 47. The summe of which is this ; That God is all Love and Patience , when he has taken his fill of Revenge , as others use to say , the Devil is very good when he is pleased . Again , whereas the Church of England , Art. 17. has express'd her Conceptions about Predestination , in these words : Predestination to life is the everlasting Purpose of God , whereby , before the Foundation of the World was laid , he hath constantly decreed by his Councel , secret to us , to deliver from Curse and Damnation , those whom he hath chosen in Christ out of Mankind , and to bring them by Christ to Everlasting Salvation : Our Author is pleased to droll upon this Tremendous Mystery at this pleasant Rate . Pag. 57. This falls hard upon those miserable Wretches , whose ill Fortune it was , without any fault of theirs , to be left out of the Roll of Election . Thus when one had ventured to say , by Warrant from Christs own Mouth , John 3. 14. That Christ was compared to the Brazen Serpent , &c. he comes in with this snearing Droll , p. 115. Who can forbear being smitten with so lovely a Person ? In all which , and a hundred times more , we are bound to suppose , That there is , Nihil bonis moribus contrarium quò minùs cum publicâ . Utilitate Imprimatur . Now if no Reverence of the Majesty of God , no Regard to the Authority of the Holy Scriptures , no Respect to the Harmonious Confessions of Faith of All Protestant Churches , could oblige his Pen to observe a due Temperament , yet methinks , Civility to that Church whereof He is a Member , which has not been Uncivil to him , and may exercise more kindness to to him , might have commanded more becoming Language , about those things wherein she has declared her Judgement : And I will not conceal it , This was one thing that quickned me to undertake this Province ; when I saw how readily some men could snatch the Pen to under-write , what with the same Hand , and Pen , and Breath , they intended to Confute ; or if not to Confute , yet however to Deride . Upon a serious Reflection on these things , Remembring ( somewhere ) a Passage of Austin , That he would have every man that can hold a Pen , write against Pelagius , that sworn Enemy to the Free , Discriminating and Effectual Grace of God ; and Remembring also the Command of the Apostle Iude , v. 3. To contend earnestly for the Faith once delivered to the Saints ; I thought we had as good a License to plead for Christ , and his Truth , here at the Footstool , who pleads for us , according to his Truth , upon the Throne ; as any man can pretend to plead against them . And therefore to deal Freely with my Reader , I judg'd it my Duty , rather to lament than imitate that Deep and Dead Silence of those who are equally concern'd with , and better qualified for the Work , than my self ; to give some Check to this growing Petulancy , and sawcy Humour , of daily encroaching Prophaneness : A poor Man came once to a Learned Physician for Advice ; but first he would know , Whether it was safe to take Physick in Dog-dayes ? His Physician replyed no more but this : If it be lawfull to be sick , it 's lawfull to be well at any time of the Year . I shall apply it no further than this : If this Author be qualified to Oppose , every true Christian is qualified to Defend the Gospel of Jesus Christ : For the Dispute is not now about Decency and Order , about Fringes and Philacteries , about the tything of Mint , Anise , or Cummine ; nor about a Pin or Peg in the Superstructure of the Churches Polity ; nor about the three Innocent Ceremonies ; but about The Influence of the Righteousness of Christs Life , and the Sacrifice of his Death upon our Acceptance with God ; about the Interest of the Blessed Spirit in the glorious Work of the New Creation ; Whether Christ be a proper Priest or no ? Whether as a Priest he Offer'd himself as a proper Sacrifice to God or no ? Whether God and Man are Reconciled , and we Redeemed from the Curse of the Law by the Blood of Iesus or no ? Whether we are Iustified , before the Just and Holy God , by our own Righteousness , or by the Righteousness of a Mediator ? And in a word , Whether the Death of Christ be the proper and immediate Cause of any one single Blessing , great or small , of the Covenant of Grace ? In which , the Concerns , all the Eternal Hopes of every Christian , are wrapt up ; and wherein that he may not mistake , and so Finally miscarry , as 't is the unseigned Design of these Papers , so 't is the Earnest Prayer of READER , Thy Servant in the Gospel of our Lord and Saviour IESUS CHRIST , N. N. CHAP. I. Containing an Answer to the First Chapter , concerning the Name Christ , The Offices of Christ , &c. IT was a Question stated by the Curious , Why Homer should begin his Iliads with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? and the Answer had a spice of the same vanity , because ( forsooth ) Anger is blind . Let none be so Hypercritical , as to enquire , Why our Author commences his Discourse , w●…th , ALL ERROUR ? nor any so hasty to Reply ; Because he intends to continue the Metaphor , and carry on the Humour proportionably to the End ; but hear him out , All ●…rour hath some Appearance of Truth ; to which if you shall adde , and — All Truth may have some Appearance of Errour . You have then his Syllabus Capitum ; the Marrow and Contents of Five long Chapters , with their Sections , Paragraphs , and goodly Periods spun out into Four hundred thirty and two Pages . The whole dividing it self into these two general Heads , Blanching of Heresie , and smutting of Truth . The Gentleman Alwayes took it for granted , that Christ and his Religion were very well agreed , and he is still of the same Mind , that his Person is not at Oddes with his Gospel ; but it seems there are some , who have made as irreconcileable a difference betwixt the Religion of Christs Person , and of his Gospel , as between the Law and Grace , p. 3. It was no smaller a Name than that of the great Socrates , who curst the Man , whoever he was , that first distinguisht between Bonum Utile , and Honestum ; and I must confess , I have no small Pike against that Generation of Men , who have made Two Religions of one , and then set them both together by the Ears ; Whether there be any such on this side Utopia , I shall not determine ; but this I will ; 'T is highly expedient , nay absolutely necessary , that some such there should be , for else what will become of all that heavy Dinne , our Author has raised upon that one Supposition ? and with what a ruefull Clutter will the Superstructure fall upon the Head of the Architect , who has rear'd it full five stories high , upon that single Hypothesis ? To prevent which fatal Inconvenience , I would humbly Advise the Persons concern'd in the Charge , to plead Guilty to the Indictment , ( if they may do it with a good Conscience ) and not to be so uncivil and disingenuous as to render an Exce●…lent Author , Ridiculous : And yet if what he tells us be true , That the Gospel of Christ be as severe a Dispensation as the Law , I see not what Great Disparagement it can prove to the Religion of his Person and his Gospel , to be at as great a Feud , as the Law and Grace . A mistake then there is somewhere or other , which though we poor , dull Mort●…ls could not discover , our Authors piercing Eye had soon observ'd the ground of it , viz. That some men , wherever they meet the word [ Christ ] alwayes understand by it the Person of Christ , p. 4. That was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it seems , the Spring of all this mischief ; And if they do not so understand , and misunderstand to boot , there 's no way to Deliver His Discourse , from two little , silly Scapes of Impertinency and Superfluity ; nor any warrant to justifie the reviling of those Men , for expounding , Faith in Christ , and Hope in Christ , of a fiducial Relyance and Recumbency on Christs Person , in contradistinction to Obedience to his Laws . For the very truth is ( as I shall acquaint my Reader privately betwixt him and me , ) Those Persons whom he reflects upon with so much s●…ornfull Indignation , do not in the least urge Faith in Christ , in opposition to Obedience ; onely they judge , That an Evangelical Obedience to the Commands of the Gospel , must as indispensibly follow Faith in Christs Person , as it must necessarily precede Eternal Life and Salvation , revealed , promised and purchased by Christ : It 's no Question then with Them , Whether Obedience to the Gospel , shall have a Place ; a great Place ; but what is the Proper place of that Obedience ? But this I speak onely under the Rose , being loath to nip the blossoming hopes I have conceived of his Abilities , in the Bud , or to Blemish so promising a Work in the Frontispiece . Our Author having once oblig'd us , by discovering the Origen of this Mistake , is resolv'd to load us with a second obligation , by rectifying it . For which purpose , though he has many wayes to the Wood , yet the very best way of All is , to Examine the various significations of this Name [ Christ ] in Scripture . First he assures us , that [ Christ ] is Originally the Name of an Office. The Name of an Office , and Originally the Name of an Office too ! To which I on●…y whisper softly in his Ear ; It 's neither the one nor the other ; not the Name , much less Originally the Name of an Office. The Hebrew word Messiah ( to which the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly answers ) denotes a Person Anoynt●…d , and thereby set apart for some special work or service . And I dare be judg'd by this Gentleman himself , if it be not so : For in the same sentence , with the same breath wherewith he had told us , that Christ is Originally the Name of an Office , he immediately addes , which the Iews call the Messias , or one Anoynted by God. And now sure the Controversie will be brought into a narrow compass : Whether He whom the Iews call the Messias , or one Anoynted of God , be a Person or an Office ? that is , Whether a Person be a Person or no ? but it 's not for me to determine so weighty a Point . And therefore the Gentleman himself , who is a fair Disputer , and no imperious Dictator , shall give you a Reason why he contradicts his own Assertion ; wherein he is the rather to be believed , because he speaks with so becoming a proof of credibility , that to confirm a Truth he confutes himself : For ( saith he ) under the Law , their Prophets , Priests , and Kings , were invested in their several Offices by the Ceremony of Anoynting them with Oyl . Not to mention what a profound Observation he has made , becoming his Good Learning ; nor how little need he had to Transcribe it from Volkelius , lib. 3. de ver â Relig. c. 2. p. 41. Propte●…eà quod Olim , tum Sacerdotes , Vatésque , tum Reges per Unctionis Religionem , ●…tque Ceremoniam muneribus suis initiabant●…r . All Ordin●…ry People would conclude , that Kings , Priests , and Prophets , signifie , not Offices in the Abstract , but Persons , very Persons , real , errant Persons , as any are under the Sun , vested with their several and respective Offices , in the Concr●…te , as your systematical men love to speak . And therefore if our Authors Reason reaches the Thing it pretends to evince ; Christ , the Messiah will not signifie an Office , but a Person authorised by his Office , for the discharge of those Employments , his Eternal Father had anoynted and appointed him unto . But how shall we know whom or what the Iews called the Messiah ? The very best way that I know , is to single out those Places in the Old Testament , where Messiah , or the Anoynted one , is found , and let the Gentleman practise upon them , with all the critical skill and cunning he is guilty of , and see how he can wire-draw Office out of them , Ps. 2. 2. The Rulers take Counsel against the Lord , and against his Anoynted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Against his Messias , or against his Christ : It would be harsh to Render it , against his Office. Whatever it was , it is called Gods King , v. 6. and Gods Son , v. 7. and whether it was a Person or an Office that will bear those Titles , I shall referre to his determination . Dan. 9. 25. Messiah the Prince , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : V. 26. The Messiah shall be cut off , but not for himself ; was it an Office that was cut off ? though not for Himself ? So that this New Notion , dwindles away into a fine New-Nothing , which is a thousand pities : It would doubtless have served his turn at many a dead lift in the ensuing debates ; however it was advisedly done , and upon mature deliberation , that he favour'd us not with one single Text , to prove that wherein the Scripture professes a deep silence . It has been accounted very ominous to stumble at the Threshold , and whilest he layes it down as a superliminary Maxim , That All Errour has some , yet to instance in One which has No , Appearance of Truth . But because our Author has so court●…ously discover'd to us , the Ground of that dreadfull mistake , That Christ will save some whom his Gospel condemnes ; and as you know , One good Turn deserves another , that we may not be behind hand in returns of Civility , I look upon my self engaged in all the bonds of honesty and Ingenuity , to shew him the Ground of his gross Mistake ; That Christ is Originally the Name of an Office. The Man had seen or read somewhere , an Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is something more a kin , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than Chalk is to Cheese , or Milk to Mustard ; and because that word signifies Unctio , an Anoynting , and so perhaps at two or three removes , an Office , the Good-man dream't , that Messiah must needs be of the same import ; Quod miserè volumus , id facilè credimus ; and this might possibly Trepan him into that critical Soloecisme ; yet if I have not hit the Nail on the head , he has the liberty to assign the True ground of his Mistake , and in the mean time I shall live as well as I doe . But having given us such a Notable Specimen of his Charity , he is as willing to improve this gratefull Occasion to Bless us with his Admirable Divinity , and to Illuminate our Understandings ( as Dionysius the supposed Areopagite expresses it ) with a Beam of Darkness . Two things he is resolved we shall be his Debtors for . First , to inform us of the precise time of Christs Anoynting to his Offices . Secondly , of the Nature of the Offices themselves . ( 1 ) For the Time , he tells us , Jesus received the Divine Unction at his Baptism , when the Spirit of God descended on him like a Dove . Well , seeing 't was no sooner , I am glad it was no later ; and if it will not be allow'd from his Birth , and Incarnation , it 's some Comfort that it was before his Death , or Crucifixion . But in good earnest , was not Jesus The Christ before then ? I see , All wise men are not of one mind . For those three of the East , Matth. 2. 2. came to seek and worship , One Born King of the Iews . And the Angels preacht other Doctrine to the plain Shepherds , Luke 2. 11. Unto you is Born this day , in the City of David , a Saviour , which is Christ , the Lord ; and v. 46. at Twelve years of Age we find him engaged in his Fathers business ; and we are loth to censure , that he ran before he was sent , or acted before he had a Call , or executed his work before he had a Commission , because we cannot tell ( as times goe ) what ill use some might make on 't . But now , to give some Appearance of Truth ( though never so little ) to this Errour , we are turn ▪ d over to Acts 10. 38. How God Anoynted Iesus of Nazareth with the Holy Ghost and with Power ; which proves indeed that he was Anoynted , and that with the Holy Ghost , but not the Time when he was Anoynted , onely we are Assured , that after the Baptism of Iohn it was openly Preach'd , and Published , v. 37. I have met with some of your systematical Divines , that would have scorn'd to talk so crudely and loosely of these matters ; and they tell us , 1. That Christ was Anoynted by the Holy Ghost with an All-fulness of Gifts and Graces from his Incarnation , and that there was no Moment , wherein Christ was , and yet was not anoynted with the Oyl of gladness above his fellowes . 2. That he was declaratively Anoynted at his Baptism , when the Spirit descended on him like a Dove ; And therefore they can grant , that Christ was then Anoynted ; according to that known Rule , Multa tunc fieri dicuntur , quando facta esse manifestantur : Thus the Resurrection of Christ , is said to be a fulfilling of the Psalmist , Thou art my Son this day have I begotten thee , Act. 13. 33. when yet the same Apostle understood well his own meaning ▪ that Christ was then Declared to be the Son of God with power by the Resurrection from the dead , Rom. 1. 3 , 4. But because our Authors Mistake herein , seems to be more speculative and notional , to carry a more innocent Aspect with it , than some others of his , which like blazing Comets , dart their malignant Influences upon the very Vitals and Essentials of Christianity , it may plead for a more gentle Treatment ; and accordingly I shall dismiss it without more severe . Animadversions than what it carries along with it . ( 2 ) He proceeds in the next place to inform us in the true Nature of Christs Offices , and that first in General , p. 5. His Consecration to the Mediatory Function , Virtually contained all those Offices of the Prophet , Priest , and King , which are not properly distinct Offices in Christ , but the several parts and different Administrations of his Mediatory Kingdom . I shall take little notice , what Poyson may lurk under that fair word [ Virtually ] it sounds somewhat oddely , that Christ should be Actually consecrated to a ▪ Mediatory Function , and yet his Offices reside in him onely Virtually ; a Function in Act , without an Office in Act , is ●…ust like an Office in Act without a Function ; I know no difference , nor they that are wiser than I : Christs Offices it seems lay dormant in his Function , till time should serve for them to emerge into Act ; They were in Abeyance , that is , when he should ascend to Heaven , he should then become a Priest ; We know very well in what Shop this Tool was forged . Nor shall I stay upon that Expression wherein he so much delights , of Christs Mediatory Kingdom , as if all the Offices of Christ were to be reduced to that of the Regal Power ; that which he plainly speaks out is , That the Offices of King , Priest and Prophet , are not properly distinct Offices in Christ. It has been the Interest and therefore the unwearied endeavour of the Socinians to confound the Offices of Christ , which else they were well aware would confound their Heterodoxies ; so Volkelius , lib. 3. de verâ Relig. cap. 37. de Sacerdotio Christi . Iam ut de Pontificio Christi munere explicemus , primo loco animadvertendum est , illud ab ejusdem officio Regio , si in rem ipsam mentem intendas non multum differre . Now that we may speak of the Priestly Office of Christ , we must in the first place observe , that it differs not much from his Kingly Office , if we narrowly attend the Nature of the Thing : and his fellow Crellius to the same purpose . Duo ista Munera , Regium nempe & Pontificium , in sacris Literis apertè a se invicem disjuncta , & ut in Scholis loquuntur , contradistincta , nuspiam cernas , sed potiùs alterum in altero quodammodò comprehensum videas . Those two Offices , viz. the Kingly and the Sacerdotal , you shall never observe in the Scriptures to be separated , or ( as the School men speak ) contradistinguished , but rather the one included after a sort in the other : And our Authors Notion is the very Pallas hammer'd out of their Brains ; the Falshood whereof we shall endeavour to lay open in a few words . And , 1. The Names which express the Offices of Christ , signifie things properly distinct amongst men , and yet these very Names , by which God knew we understand properly distinct Offices , was he pleased to Use to express the Offices of Christ by : They were not Names or Terms coyned by the Holy Ghost , and then a signification stampt upon them by Divine Authority , but they were first used in common speech , and past currant in the world ; never any question'd but a Priest , a Prophet , a King , were distinct Officers , and it were more than strange the Spirit of God should translate the words to signifie Religious matters , and never give us the least intimation that the Significations of the words were changed . 2. They were Properly distinct Persons who Typified our Lord Jesus Christ in his Offices : Aaron was onely a Priest , had a Priesthood in him distinct from the Kingly and Prophetical Office ; and it were really an astonishing thing , that Aaron should be a real proper High-priest , and bear that Office distinct from all others , to typifie him , who had the Office but in an improper , and that a confused manner in himself ; Nay those Persons in whom two of these Offices did meet , yet kept the Offices in them distinct ; Melchizedek acted otherwise when he enacted Laws at Salem , than he did when he stood besides the Altar ; though both those Offices center'd in his Person , yet they remained really and truly distinct ; 3. The special Acts of all these Offices are properly distinct in Christ. As the Kings Crown , is really another thing from the Bishops Mitre , the Scepter really distinct from the Censor ; so are Teaching , Governing , Sacrificing , Properly distinct things . As I cannot imagine how to drag , foretelling things to come , into the Kingly Office ; nor conquering of Enemies , and trampling them under his feet , to the Prophetical Office : so neither how to force offering up a Sacrifice to God upon an Altar , to be an Act of either of the other two offices . 4. The Objects of these Offices are distinct : For as the Kingly and Prophetical , have Men for their Objects ; Men are to be governed and instructed ; so the Sacerdotal hath God for its Object . Sacrifices are for Men , but unto God. Heb. 5. 1. For every High-Priest taken from amongst men , is ordained for men , in things pertaining to God , that he may offer both Gifts and Sacrifices for sins . And we may admire the wisdom of God in ordering matters with such exactness , in every punctilio , that our Lord Jesus should so exactly and closely answer this description , that no room for cavil might be left , nor any creep-hole for a witty evasion : He was taken from amongst men , ordained for men , in things pertaining to God , he offered Gifts and Sacrifices , and for sins too : And yet in all this we deny not , but that the offices of Christ however really distinct , yet do all meet together in one Person ; Moses his Prophetical Office was really distinct from his Regal Power , and yet both met in Moses his Person ; and secondly we own , that all these did meet in their general and common end , the salvation of all Believers , yet there are next and special ends very distinct ; enlightning the mind , subduing the will , and reconciling us to God , do really differ in themselves ; and thirdly , we grant that it was the same God , who by one and the same Call invested our Lord Jesus Christ in all his Offices , and as there was no moment wherein he was Iesus , and not the Christ , A Saviour , and yet not authorized to be so ; so we conceive , that there was no moment in which he was a half , or two thirds of a Christ , and not a whole Christ ; his Offices being conferred upon him at the same time . Hebr. 5. 4 , 5. No man taketh this Honour to himself but he that is called of God , as was Aaron . Thus have I considered our Authors general Account of Christs Offices ; and proceed now to what he informs us , concerning them in particular . And first let us see what work he will make with Christs Prophetical Office. His preaching the Gospel , ( which we commonly call his Prophetical Office ) was the Exercise of his Regal Power , in publishing his Laws . Which we commonly call ? Yes indeed the vulgar and common Herd of Divines , that are not emerged from under Systems , and the prejudices they have contracted from gross Bodies of Divinity , may be allowed to talk in the old Dialect ; but the common trite road is much below the gallantry of a rational Divine , who is manumitted from that drudgery ; and therefore let the Volge call Preaching an Act of the Prophetical Office , it is now determined , and concluded for ever , that henceforward it be an act of the Kingly Office : But stay ; perhaps our Author wrongs this Vulgar Tribe : I confess I am not sure but some of them may have spoken Non-sence , in one place or another ; but I am sure I have not read this Non-sence in any of their works , That Preaching the Gospel , is called the Prophetical Office. They do indeed call it the Exercise of that Office , or an Act of that Office , but should they call it an Office , they would miscall it miserably ; but if Preaching the Gospel , be onely commonly and not truely called ( an Act of ) his Prophetical Office ; what may we then call it safely for the future , . and escape a chiding ? Why you may securely venture to call it the Exercise of his Regal Power . In good Time ! but how long shall this Protection be in force ? Just till you come to pag. 18. For there Preaching the Gospel is grown to be an Employment belonging to the Prophetical Office again ; he came to be our Prophet and our Guide , to teach us by his Precepts and his Life . But his proof is most admirable : 1. Because , the Gospel is called the Kingdome of Heaven : Nay , it 's often called the Kingdom of Heaven , which our Author thinks hugely considerable ; but if it were call'd so but once , it 's enough to command our Faith to what it asserts ; but the strength of the consequence is that I most am at a loss for . The Gospel is called the Kingdom of Heaven , Ergo , Preaching the Gospel belongs to Christs Kingly Office. That the state of the Gospel , or the Church is called the Kingdom of Heaven , or a Heavenly kingdome , is out of Question ; That Christ is the Sovereign Lord and Ruler thereof , that his Precepts are the Laws whereby he governs it , is as little questioned ; but that there is no proper distinct Employment for a Prophet in this state or Kingdome , is flatly denyed . Christ was not onely a King to make Laws , but a Prophet to declare , promulgate , and reveal those Laws . Nay , there is other work for Christ to doe besides making of Laws or promulgating of them ; there are many choyse discoveries of Gods Grace and favour to Sinners , to be revealed ; Reconciliation and Attonement through the Sacrifice of Christ , were to be made , and to be made known ; and with what Engines he will hook these into the Regal Office , I cannot Prophesie . The Doctrine of the Gospel may be considered , 1. As a Revelation or discovery ; and this is the work of Christ as a Teacher or Prophet , the great Praeco , or publick Officer of Heaven , who having been in the Bosome of the Father from Eternity , came from thence to reveal Gods Will to us , Ioh. 1. 18. 2. It may be considered as powerfully yet sweetly prevailing over , and subduing of our Hearts to that revealed Truth , and this indeed is the work of Christ as a King ; but this is a Notion for which our Author will give me little thanks ; for not being willing to allow any more power to Christ , than that of the Evidence of Truth ; and yet seeing a Necessity to assign some Employment or other to Christ as a King , he thought it the safest course , to Allott it this Task rather than none at all , and to make the Regal go shares with the Prophetical office , rather than be quite cashiered , and shut out of Dores . His next Proof is from Iohn 18. 37. where ( as our Author tells us ) Christ tells Pilate , that he was born to be a King , and the principal Exercise of his Kingly power in this World , consists in bearing witness to the Truth . But they must have other Bibles than we have , or however be well skill'd in the New Device of variae Lectiones , that can see any such matter there : Christ asserts himseif to be a King , he was so , he was born so , but that he was born to be a King , he tells not Pilate ; all the strength of his Argument lyes in a little obvious piece of Knavery , joyning the first words of the latter sentence , to the last words of the former sentence , which are clearly distinguished by a full Period . Nor does he tell Pilate or us , that the exercise , much less , that the principal exercise , of his Kingly Power lay in bearing witness to the Truth , but that he was born and came into the world to bear witness to the Truth ; which great Truth was , the Promises made to the Fathers , of sending the Messiah ; Rom. 15. 8. Iesus Christ a Minister of the Circumcision for the Truth of God , to confirm the Promises made to the Fathers . And indeed , according to those apprehensions all Mankind have of Things , Witness-bearing has nothing in it peculiar to the Royal Power ; but when he raised the Dead , rebuked winds , and waves , and Devils , fed Multitudes with a few loaves and fishes , these look like Acts of Regality ; so like , that the People were ready to come and take him by force to make him a King , Ioh. 6. 15. upon that very occasion . And this he did even in This world , though our Author would fain reserve that for Another . The short of the Business lyes here ; Our Lord Jesus Christ , by his Resurrection , Ascension into Heaven , and sitting down at the right hand of the Majesty on high , is visibly exalted to more Dignity and Honour , he exercises his Regal power in a way more glorious , and agreeable to his exalted state ; yet was he truely a King from his Incarnation , and all along in this world , and gave such Proofs of his Royal greatness and Power , that the Devils had not Impudence enough to out-face them . And now to conclude all with this excellent Gloss upon the whole matter . It was an Act of his Regal Power to conquer Error and Ignorance , to destroy the Kingdom of Darkness , by the Brightness of his Appearing ; to erect his Throne in the Hearts and Consciences of Men. These Metaphors of conquering , destroying , erecting a Throne , came in as luckily as the heart of man could wish , to prove a Royal Power ; for what man will now be so refractory but he will confess ; and so senseless and stupid but he may smell a Kingdom in the wind , when he hears such language ? but now if you strip these Metaphors to their bare skins , and uncase them of all our Authors Bombast and Fustian , they shrink into a mere declaration of Truth , leaving the matter to the umpirage of an habitually prejudiced and prepossessed Will ; and some think , here 's no great Kingship in all this ; for all this is done by the Power and evidence of Truth ; which argues a Prophet teaching , an Oratour pleading , or a Disputant arguing ; but little of a King commanding , conquering , and subduing the heart to himself , and there erecting a Throne , in opposition to all the force that Satan and Hel●… can make against him : We do freely own , that to conquer and destroy the Kingdom of Darkness , to erect a Throne in the Hearts of Men , are proper Acts of Christs Kingly Office ; but then there goes a little more to the business than the bare Evidence of Truth ; the Arm of a King must be revealed , as well as the Mouth of a Prophet opened ; a Power to deal with the enslaved and obstinate Will , as well as a Light to shine into the darkened understanding ; which Light yet requires something of the Kingly energie , to render it savingly enlightning to the mind and understanding . And now our Author has made the kingly Office to swallow up the Prophetical , have but patience till he has made it ●…at up the Priestly Office too , and then ●…e day is his own for ever . Secondly , He comes to Attacque the Sacerdotal Office of Christ. He was ( saith he ) a Kingly Priest. Well! so he was , and so he might be , and yet though both the Offices center'd in his Person , they might be formally distinct in their Acts , special Ends , and proper Objects ; Nay , we will allow , that All his Offices conspiring in the same general Ends , their Acts might have mutual respect , and give reciprocal assistance each to other . And he could not have chosen a fitter Instance than that of Melchizedek , who being King of Salem , and Priest of the most high God , Heb. 7. yet would it savour of too gross Absurdity to say , that when he offered sacrifice , or blessed Abraham , he appeared in the Quality of a King , or when he enacted Civil Laws , he bore the Character of a Priest ; but our Authors Proofs are as Pertinent as his Doctrine True : His Doctrine is , When he offered himself a Sacrifice for sin , he acted like a King , p. 6. Really one would think he acted as like a Priest as we could reasonably desire . For , 1. Here is a Sacerdotal Act : he offer'd . 2. A Sacrifice : Himself . And , 3. This was for sin . And what of a King do we spell out of all this ? The truth is , there 's nothing in all this , but a pitifull Socinian Iuggle , who having resolved not to own Christ as a true and proper Priest at all , and yet not daring to deny express phrases of Scripture , found out this Expedient , to own the thing in words , and then to shuffle it off with a Metaphor . The Proof of his Doctrine is of the same Leaven ; Ioh. 10. 18. No man took his Life from him ; he had power to lay it down , and he had power to take it up again . Our Author had told us , p. 2. of a crafty sort of Men in the World , that consider nothing but the sound of words , and from thence form such uncouth Idaea's of Religion as are fitted to the meanness of their understanding ; and will tell us further , p. 102. of some , who Interpret Scripture by the Sound and Clink of Words and Phrases . And it seems the Contagion of this vanity , infected his own intellectuals ; he found the word Power in the Text , and he runs away with a full crye , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! but the Mischief on 't is , it 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a Physical , but a Moral Power that Christ owns there ; a Power which is common to all his Offices , he had Power , or Commission to Preach ; Power or Authority to Rule and govern ; Power or warrant from his Father to lay down his Life , for the great End that was agreed on between them both , — For he explains himself in the same Verse ; Not , this Strength , but This Commandement I received from my Father . Nor yet is it denyed , that Christ made use of his Kingly might in laying down his Life , and taking it up again , all we plead for is , that the Offices and their peculiar Acts may not be jumbled and confounded together . Thirdly , Having dispatch'd out of the way the two great Eye-sores of the Prophetical , and Priestly Office ; he thought it not amiss to send the third after them : And that to which we commonly appropriate the Name of Regal Power ( that Authority he is vested with to govern his Church , to send his Spirit , to forgive sins , to dispense grace , and supernatural assistances , to answer Prayers , and raise the dead , and judge the World , ) All this is the reward of his Death and Sufferings . I confess I wondre'd why he should make the Regal Office of Christ so over-top all the rest ; but I soon satisfied my self from Volkelius , lib. 3. de verâ Relig. p. 41. Maximè Regibus id habebatur honoris , ut Christi , sive uncti appellarentur , ita ut cum Christum dici audis , Regem imprimis dici intelligas . Kings had chiefly that Honour , that they should be called Christs , or Anoynted ones , so that when you hear the Name Christ mention'd , you must understand , that a King is especially intended . This I confess quieted me ; but why our Author should be so zealous , to set up a King of his own making , and then all o' th' sudden to pluck him down again , to enthrone and dethrone at pleasure , is at present to me unaccountable ; for I observe , he has removed these great Things from his Kingly Office , and placed them upon another Foundation , viz. the reward of his death and sufferings . Now take away Preaching the Gospel , from his Prophetical Office ; subtract offering himself a Sacrifice , from his Sacerdotal Office ; and then Governing the Church , raising the Dead , and judging the World , &c. from his Regal Office ; and when you have done , compute the clear Remainder , and I suppose at the foot of the Account , you will have three great Cyphers , without one poor figure to give them the least significancy or value . I know he will say ; He does but onely place them upon other Bottomes , and so long as we find them , what 's matter where they are found . But then ( say I ) they will have but a praecarious station in any other place , and he that removes them from their proper and true grounds , can with a wet finger jostle them from that false Basis whereon , out of meer good Nature , he had for a season set them . But to come closer home to our Author : There are two small faults I charge this Discourse with ; Confusion and Falshood : First , Here 's a great deal of Confusion ; As your old dull Philosophers use to tell us , that Cold did congregare Heterogenea , Unite things that were of differing Names and Natures ; so has our Author glazed over his discourse with Ice , which has so united things of various Natures , that its hard to find sure footing in his Expressions : Christ pardons sin upon one Account , governs his Church , and raises the Dead upon another : The former he does by his Sacrifice , the other by his almighty power . And yet some of these things , in one respect , belong to one Office of Christ , and some of them to another : he purchases Grace as a Priest , he dispenses and gives forth that Grace as a King ; he offers Sacrifice for sin as our High-priest ; yet he applyes the pardon of sin to us , as a King : But , Secondly , I find as much Falshood as Confusion in these Expressions ; and that , 1. In denying that these are truely appropriated to Christs kingly Office. For if Governing the Church , raising the Dead , Iudging the World , do not speak a king , never talk more of a Kingly Office in Christ , but make that Metaphorical too , as you make the rest , and so the Tree is cut up by the roots . 2. In that these are assigned only as the Reward of his Death and Suf ferings . For we find Christ invested with an Authority to execute , and actually executing these Powers before his Death , saving in one or two particulars , where the Nature of the Thing did exclude the perfect and compleat exercise of them at that time . It may be worth the while to run over the particulars . ( 1 ) For governing the Church ; he gave Laws to it , set up new Institutions of Worship for it ; Baptism and the Lords Supper , to continue to the end of the World ; sent out his Apostles to preach the Gospel , and we have good and sufficient warrant for it , under our Authors own hand , just on the other side of the Leaf , That his preaching the Gospel , was the exercise of his Regal Power and Authority in publishing his Laws . ( 2 ) For sending his Spirit , that is , in an extraordinary way pouring out the gifts of Miracles ; 't is true , the full and abundant effusion of these Gifts was reserved for the day , when the Son of Man should be glorified : Yet it is clear beyond Contradiction , that Christ had the Power , and delegated the Power too before his death ; The Gift of speaking with Tongues there was no need of , and Christ never used to bestow extraordinary Gifts without an extraordinary and pressing Reason ; The Apostles were sent to their own Countrey-men , and could dispatch their Errand , and deliver their Message in their Vernacular and Mother-tongue , Math. 10. 5. Goe ye not into the way of the Gentiles , and into any of the Cities of the Samaritans enter ye not ; but goe rather to the lost Sheep of the house of Israel : But as to other miraculous Operations of the Holy Spirit , he had Authority to make it over to others , v. 8. Heal the sick , cleanse the Lepers , raise the Dead , cast out Devils ; Nay the Seventy Disciples had an extraordinary power in their Commission , as it appears , Luke 10. 17. And the Seventy returned again with joy , saying , Even the Devils are subject to us through thy Name . That is , We produced thy warrant and authority , and the very Devils could not resist it . ( 3 ) As to forgiveness of sins , there needs no other proof that Christ had the power , than that he exercis'd it . Matth. 9. 2. Son be of good cheer thy sins be forgiven thee . I know there are some who will allow Christ a Power to forgive sins , even here on Earth ; but then it 's such an odde kind of Forgiveness as never was heard of ; Volkel . lib. 3. de verâ Relig. cap. 21. Non diffitemur quidem eum ( viz. Christum ) cùm in terris degerit , divinissimâ potentiâ praeditum fuisse , quam ipse peccatorum in terrâ condonandorum , id est , terrena ab hominibus supplicia , propulsandi potestatem appellat . We deny not that Christ even when he was upon Earth , had a most divine power , which he calls a Power to forgive sins , that is , to drive away from men temporal and bodily punishments . A very liberal concession truly ; to cure a Fever or an Ague , must be pardon of sin , when these mens Necessities require it should be so . ( 4 ) That Christ did dispense Grace and supernatural assistances , at any time , we are glad to hear owned , and as sorry that they vanish again into smoke , and nothing , when our Author is out of the good Mood ; but let them signifie what he will , for once , he dispensed them before his death , he conquered Errour and Ignorance , destroy'd the Kingdom of darkness by the brightness of his Appearing , erected a Throne in the Hearts and Consciences of men , by the power and evidence of Truth . And I suppose he will allow Christ to do no more now he is risen from the dead . ( 5 ) That Christ raised the Dead , needs no other Confirmation , than to call over the Instances of Lazarus , the Widows Son of Naim , the daughter of Iairus ; but whether he did it with , or without Authority , I list not to dispute till I hear the Gentleman endeavour to disprove it . ( 6 ) That he answer'd Prayers will need no proof ; I think it would puzzle the most froward Caviller to instance in one Case , where-ever he denyed Mercy to any , that with Faith or Importunity craved it for themselves or others : ( 7 ) That the power to judge the World , was committed to him , we have his own words , Ioh. 5. 27. The Father hath given him authority to execute judgement , because he is the Son of Man. And the ground of this Power entrusted with him , is not assigned because he had merited it by his death and sufferings , but because he was the Son of Man. And though it be true , that the General Judgement be yet to come , yet Christ was furnisht with ample Power to execute it , whenever it should come . Say the same of his bestowing immortal Life on all his Disciples : Now concerning all these , it is acknowledged once for all , that though he had the Original and Radical Power , the plenary Commission to put in Execution all these matters , during the state of his Humiliation , and in some pregnant particulars did accordingly exert and put forth that Authority , yet the way and manner , the degree and measure of his Acting therein , was in much wisdom suited to that dispensation wherein he was to appear in the form of a Servant ; The more illustrious , august , and solemn exercising thereof being reserved for the State of Exaltation , when he should Appear like himself , cast off the Cloud which had eclipsed the rayes of his Deity , and sit down on the right hand of the Majesty on high . But 3ly , I must repeat my charge of Falshood against his Doctrine , in that he sayes , All this is called his Intercession , p. 6. That Government of the Church , Raising the Dead , Judging the world , &c. should be called Christs Intercession , looks as like Non-sence , as ever I saw any thing in my life . For Intercession has God for its Object ; as Intercessor he deals with his Father , though on the behalf of Men , 1 Ioh. 2. 1. We have an Advocate with the Father , and he is the propitiation for our sins . I should wonder to hear , that an Advocates Office should be to plead with his Clyent , and not with and before the Iudge , on the behalf of his Clyent : but because Intercession is the other great Branch of the Sacerdotal Office , and some are deeply concerned , that he should not offer up a Proper sacrifice to God , they judge it Reason , that one part of the same Office should not fare better than the other : The High-Priest under the Law , when he had offered Sacrifice upon the Altar , upon the Feast of Expiation , he goes into the Holy place , with the blood , carrying on his Breast and on his shoulders the Names of the twelve Tribes , to signifie that he went in to intercede with God for the whole Church ; what He did typically , Christ has done really , Hebr. 9. 12. for when he had obtained eternal Redemption for us by his blood , he goes to Heaven , there to Appear before his Father and our Father , his God , and our God , on our behalf , and this is indeed called his Intercession ; the benefits we have thereby , comprize some or all of those things before mention'd ; but I think it 's reasonable to distinguish between a thing and its proper effects and fruits : but these are nothing but the Socinian Coleworts , twenty times ●…oyled till they are rank poyson ; So Volkel . lib. 3. de verâ Relig. p. 148. Primò illud occurrit , quod seipsum pro nobis in Coelo offert , vel quod idem reipsa est , pro nobis coram Deo asta●… , seu apparet , atque interpellat , quae omnia verba ad Christi Regnum translata sunt , per similitudinem ab illorum Pontificum Officio ductam , quod erat omnia modò enumerata in terrestri illo Sanctuario propriè verèque perficere . This we take notice of in the first place , that Christ offers himself for us in Heaven , which is all one , stands , or appears , and intercedes for us before God ; all which words are applyed to the kingdom of Christ , by a Metaphor taken from the Office of those High-priests , which was properly and really to perform the things fore-mentioned in that Earthly Sanctuary So that now according to this mans Sentiments , the typical , umbratile Priests under the Law , did that really and properly , which Christ the onely True and proper High-priest performs but in a shadow . And I do the more wonder at the Confidence of the Man , who could to this purpose quote Hebr. 7. which Chapter , plainly sets Christ's ever living to make Intercession for us , upon this bottome , that he hath an unchangeable Priesthood . But p. 149. he comes close up to our Authors apprehensions . Itaque consequens est , Interpellationem , nequaquam propriè , sed per translationem quandam Christo tribui , nihilque reverà aliud ejusmodi loquendi formis significari , quam Christum divinitùs sibi concessâ potentiâ , omnia quae ad salutis nostrae Rationem pertinent , summo studio perficere . Hence it followes that Intercession is not at all properly , but by Allusion ascribed to Christ ; and that nothing else is signified by those forms of speech , but that Christ by a Power granted him from God , doth very earnestly perform all things that belong to the Business of our Salvation . And how sweetly does our Author syncretise with him ; Government of the Church , sending the Spirit , are called his Intercession : And his Reason is as pretty as his Doctrine : — because like the Intercession of the High priest under the Law , it 's founded on his Expiation and Sacrifice . The strength of this Argument , ( if it has any ) will be easily seen ; If Christs Intercession be founded on his Expiation , then his Governing the Church , is called his Intercession ; But the former is as true as what 's most so , Ergo , the latter is True also : The Assumption is but a meer Presumption , one part of Christ's Priesthood is not founded upon another , but both are equally founded in his Unction , and that Authority which he received from his Father ; but it 's the Consequence of the former Proposition , which I would see a little more clear ; for methinks they hang untowardly together . Suppose Christs Intercession were founded upon his Sacrifice ; for what I can discover , his governing the Church , sending his Spirit , raising the dead , may be Acts of his Kingly Power , as they have alwayes been . Let this whole matter be layd even with the type : Aaron did not only offer Sacrifice to God upon his Altar , but he went into the most holy pl●…ce to make intercession for the people ; Was his Intercession founded on his Oblation ? or both his Power to Offer and Intercercede , grounded upon his Office , that he was High-priest ? Intercession then signifies not the Administration of a Mediatory Kingdome , which has Men for its immediate and proper Object , but the Administration of an everlasting Priesthood , which has God for its Object , though managed on the behalf of Men ; so it has signified this sixteen hundred years , and so it is like to doe , till we see stronger Engines to unfix the Notion of it . Hitherto of the Nature of Christs Offices , which he sayes is a true Account of his Mediatory kingdome ; but , I say , it 's the most false , absurd , and Idle account that ever was given by any but our Author and his partizans of the Socinian misbelief , and is neither reconcileable with the Truth , nor with it self , one instance whereof we have in this last Paragraph . That ( sayes he ) to which we commonly appropriate the Name of Regal power , is his Intercession : Commonly indeed , but not truely so called ; and yet in the close , he tells you , that Intercession signifies the Administration of a Kingdom , which how it should doe , and not pertain to his kingly Office , I cannot make out . And now from the Nature of Christs Kingdome , he proceeds to the method of erecting it . 1. He conquers the minds of men by the power of his Word and Spirit , and reduces them to subjection to God. 2. Then he pardons their sin : 3. He raiseth them to Immortal Life : 4. This is done by the Expiation of his Sacrifice , and that Power and Authority that is founded on it . Of which supposed Order and Method of Christs procedure , because abundant occasion will be offered for its Consideration in the ensuing Discourse , I shall supersede any further Disquisition at present . I hope the Reader does not forget whereabouts he is , and what our Authors operofe Endeavours have design'd ; it is to prove , That Christ is Originally the Name of an Office , and fearing that none would bestow the pains to confute him , he is willing to save the world that Labour , and confute himself . And this is the Interpretation of the Name Christ , which signifies a mediatory King , immediately appointed by God to that Office , p. 7. Be it therefore Reported to the Judgements of all to determine , Whether a Mediatory King , be a Person or a Thing : an Office , or an Officer ? So large a Dose of Milk had he given us , and now has kickt it all fairly down again with his foot : Indeed we had complained before that he favour'd us not with one Text of Scripture to establish his Notion ; But 't was not out of Penury , but Plenty , and that it seems made him Poor , For thus ( sayes he ) the Name Christ signifies in those places of Scripture where Iesus is said to be the Christ , i. e. that Messias whom God promis'd to send . So that all the further trouble the Reader is like to have from me in this matter , is to advise with himself , Whether , He , the Messias whom God promised to send , be the one or the other ; i. e. Whether God promised an Office , which like the Popish Accidents of Bread and Wine should hang in the Aire without their proper Subjects , or Mahomets Tombe ; or else a real person even Iesus the Mediator between God and Man , furnished with those Offices of Prophet , Priest , and King , to save us in turning away every one of us from our Iniquities . Secondly , Though Christ is Originally the Name of an Office , yet it is used in Scripture to signifie the Person who is invested with this Office. It would tempt a man to enquire , what that original use of the word is , which is opposed to the Scripture use . In some Original or other it 's the Name of an Office ; and that can be no other but the Originals of Socinus , Volkelius , Crellius , and other of the same bran ; however we are infinitely his Debtors for the Concession , that the Scripture Use of the word is wheel'd about to our side ; though ju●…t now , The places were so many and so obvious that he needed not name them , for the other use of the word . But I see it 's not wisdom to be too hasty to own a kindness before we be sure on●…t , for no man more reall when he offers an Injury , nor more complemental in his Courtesies ; for he 's just now standing upon a Tack . Before his Designation to this Office was publickly owned , he was onely called Iesus , the Name given him by the Angel , before he was born , yet when by his Resurrection from the Dead he was declared with power to be the Son , and the Christ of God , Christ became his Proper Name , as Iesus was before . It may create a suspicion in some jealous heads , that our Author does insinuate Jesus to become the Son of God , as he became the Christ of God ; which latter bears date in our Authors Chronology , from After the Resurrection , but Suspicions ought to prejudice no man. To his confident Assertion , I answer : 1. That this blessed Person of whom we speak , was called Christ , without any reference to mens owning or not owning of him ; nor could he claim to be owned by men as the Christ of God , unless he had been so , even the Christ , before such claim ; he was therefore owned , because he was Antecedently so , and not subsequently called Christ because Men had owned him : It were strange indeed that he should hold his Name upon so ticklish a Tenure as that , Advoluntatem Populi . 2. That he was owned to be the Christ of God before his Rsurrection from the dead , not so generally and universally , but yet as really and truly ; Nay , all that owned him to be Iesus , a Saviour from sin , owned him be to the Christ Anointed of God , that he might be a Saviour : They that deny'd him to be the Christ , deny'd him to be a Iesus ; for what firm Footing could Faith have to believe him to be a Saviour , had he not brought his Credentials along with him , that he was sent of God , for that End , a Terme of the same Import with that of Christ. 3. The Christ of God was as truly his Proper Name , as Iesus : These with many others , denonoting still the same Person , though under divers Considerations : Jesus was his Name , expressing the General end for which he came into the World : Immanuel was his Name , denoting the Union of God and Man , in one and the same Person : Mediator was his Name , as signifying the two Parties between whom he was to stand , and whom he was to Reconcile ; and Christ was his Name too , as Intimating the Authority he had from his Father , to Accomplish the Work of Saving , which he undertook . 4. The Angels foretelling his Name to be Jesus , makes not that to have the Advantage of the other Appellations of Christ : Seeing he was made The Christ , by the Father Himself , and yet we have the Suffrage of an Angel too , that he was Born the Christ , Luke 2. 11. Unto you is Born this day a Saviour , in the City of David , which is Christ the Lord. 5. As sadly out is our Author to say , that in the Gospels he is alwayes called Iesus : Which , whether you take it Exclusively , as shutting out the Name of Christ , or Inclusively , taking in the Name of Iesus , is apparently False , and needs nothing but a Common pair of Spectacles for its Confutation : But the stress of all this Pother lying here , that he was not called Christ as by his Proper Name , till after the Resurrection , we shall call over a few of many places in the New Testament to Evince the Contrary , Iohn 4. 25. The Woman of Samaria went upon Common Fame , and a generally received Maxim , that he that should acquaiut them with the Will of God , was to be called Christ. I know that Mesiah cometh , which is called Christ , and when he is come , he will tell us all things . And our Saviour would not suffer her to hang in Suspense about the Person , who was so well Satisfied about his Name , and Employment , but presently Answers , v. 26. I that speak to thee , am He : The poor Woman glad at the News , and loth to Rejoyce alone , Proclaims it in the Streets , and speaking in their own known Dialect , says she : Is not this the Christ ? ver . 29. John 1. 40. Andrew findeth his own Brother Simon , and saith unto him , we have found the Messiah , which is being Interpreted , the Christ. A Person then there was who under the Title of Christ , was alwayes laid before the Faith and Expectancies of the People of God. And of so great Concernment was this Name , that Peter joyns it with the Son of God , Matth. 16. 15. Whom do ye say that I am ? Simon Peter answered ( in the Name of the rest ) Thou art Christ , the Son of the Living God. I shall not urge the Testimony of the Devils , Luke 5. 41. Thou art Christ , the Son of the Living God : For he is a Lyar from the Beginning , and would not have owned the Truth , but to Disparage it by his Testimony ; yet it s somewhat sad , there should be greater Heresies on Earth , than in Hell : Nor shall I insist upon that of the Souldiers , who took it for granted that he was commonly Distinguisht by the Name Christ , Mat. 16. 68. Prophesie unto us , thou Christ , who it is that smote thee . But Christs own Testimony must pass , Matth. 23. 8. 10. Be not ye called Rabbi , for one is your Master even Christ , and all ye are Brethren ; neither be ye called Master , for one is your Master , even Christ. A huge Bussle there has been about this place , and our Authors Evidence had it been Subpoened in , would have struck the Business dead , One is your Master , even an Office : And now will you hear a Facetious and Merry Reason , why He is alwayes called Iesus in the Gospels , which contain the History of his Life and Death , p. 8. Because ( forsooth ) all this time it was Disputed , whether He were the Christ or not . Great Disputes indeed the Devil has raised about the Lord Jesus , some will dare to Dispute it , whether He be very God or not , others whether He be the Christ of God or not ? And not a few , whether he offered himself a Propitiatory Sacrifice upon the Cross , to an offended God for sin ; so that if Christ must never be owned till all Disputes be ended , we must Prorogue his Naming , till the coming of Elias : The World was then as 't is now ; which would alwayes be Disputing things in themselves Indisputable , Disputed then his Name was before his Resurrection , and so has been ever since , by Infidels ; and by those who Believed , neither Disputed before nor after . I have heard of a great Dispute of late amongst Persons of great Learning , about the Reason of an Appearance in Philosophy , when one of the Company , wiser it seems than his Neighbours , gravely Counselled them , to Examine more Narrowly , whether indeed the Thing were so in Fact or no ; before they did beat their Brains about giving a Reason why it should be so : His Advice was hearkned to , and upon severe Scrutiny , they had been Arguing about a Non-entity . Thus it had become our Authors Excellencie to have shewn that it is , before he came to flie so high , at the Why it is ? But it seems the Matter was not weighty , whether he were the Christ or not ; it being determined by our Authors own Licenser , that whatever is Disputable is inconsiderable . Thirdly , Christ signifies the Gospel and Religion of Christ : As Moses signifies the Writings , and Law of Moses , and the Prophets the Writings of the Prophets . Hold , good Sir , Create your self no further Trouble , we will grant you more than you con Prove , even as much as you Demand , that we may purchase our Peace . And that , in Common Speech , Christ may signifie his Laws by much stronger Reasons , than Moses can signifie his Laws : For Moses was but a Servant in His Masters House , but Christ a Son in and over his own House ; Christ was the Law Maker , Moses only an Instrument for their Promulgation , and Execution . But then it must be Remembred withal , 1. That the Name Moses signifies Originally , Properly , and Primarily the Person of Moses , the very Man Moses , and only Obliquely , Secondarily , Figuratively , or ( as your great Friend Vol. has it ) Analogico , Figuratoque dicendi genere ; the Doctrine , Writings , Laws of Moses . 2. That when we meet with a word that has a Proper , and an Improper ; a First and a Second ; a Plain and a Tropical signification , we always let that Proper , Plain , and Primary signification take the Wall , and have the Upper hand of the Improper , Tropical , and Second-hand sence ; all ways provided , that no Cogent Inexorable Reason taken from the Circumstances of the Place , do Oblige to the Contrary . 3. We must well understand what our Author Claims , and what we Grant : That it's usual , nothing more usual , in Common Speech , than to call any Laws or Religion , by the Name of the first Authors : In Common Speech then this holds ; for if he will lay the Weight or Stress of any Disputable Point upon it , that the word is so used in Scripture , we must beg his Pardon , and desire him to hold us Excused , unless he can Prove it by Convincing Arguments ; and we lay down this Protestation before-hand , that we shall not take High mounted Confidence , nor Imperious Dictates , nor Hungry jejune Glosses for Apodictick in the Case : The rather , because we are ascertained that the Name Christ does Properly , Primarily , Frequently , nay , Generally express a Person in Office ; and if our Author will needs have it signifie , or Office , or Church , or Gospel , or any Living thing else in all the World●… , merely to evade the force of Truth , or to hedge in any Whimsical Notions of his own ; he shall get his Ground by Inches , and force his Way through the main Rocks , for we shall part with nothing that we can Fairly and Honestly keep . But we attend his Evidence , Gal. 6. 15. In Christ Jesus neither Circumcision availeth any thing , nor Uncircumcision , but a new Creature . That is , in the Gospel , and Religion of Christ , nothing is of any Value to Recommend as to the favour of God , but a new Nature , a Holy , and vertuous Life , p. 9. To which Gloss , I oppose two small Incoveniencies : First , The Uncertainty . Secondly , The Apparent falshood of it . First , If there were nothing else to Disparage it , its Uncertainty is enough ; for its merely Precarious , that Christ must signifie so here : If any has the Confidence to deny it , though never so faintly , the Cause is utterly blown up ; our Negative upon him , puts him to Eternal silence . When our Author is hard beset at any time , he has one Answer ready Cut and Dried , which serves for every Text in the Scripture : as pag. 261. It is a sufficient Answer to this , to say , they need not signifie so . If that will suffice him , which others must be glad to be sufficed with , he 's Answer'd : But why not the Common Gloss ? In the Account of Jesus Christ , Circumcision , nor Uncircumcision avail nothing , but , &c. And the strongest Probabilities lie on this side : First , The foregoing words , whereof this Verse is rendred as a Reason , do unquestionably speak of a Person , ver . 14. The Cross of our Lord Jesus Christ. And now comes in this Verse as a Reason or Proof thereof : For in Christ Jesus , &c. Did the Apostles Premises speak of one thing , and his Conclusion of another ? 2. Here 's this lies in the way , that no Cogent Reason can be assigned why we should depart from the Plain , Ordinary , Primary acceptation of the Word Christ , for a Figurative , Improper and Secondary acceptation , but only to humour our Author ; for which at present I am not in the Mood . 3. He is miserably short in his Foundation ; for after all his pains to prove that Christ signifies an Office , a Doctrine , a Church ; he must go over with all this again , and prove that Jesus signifies a Doctrine , and Jesus a Church , or else he 's just in Statu quo . For he had told us before , that ( though Christ was an Homonymous word , a Name , of Desuetory , Lubricous , and Versatile sound ) Jesus was his Proper Name , given him by the Angel before he was Born ; and therefore surely that has not been Warped , and Twisted , and Scrued , at that Rate that this other poor Name has been ; for as it falls out unhappily . Here 's Jesus joyned with Christ , and that perswades us almost , that a very Person is intended . But yet secondly , The apparent Falshood of it sticks more with me than all this , I could easily down with a few Absurdities : For I think , and believe according to the Scripture , That there is something besides a Vertuous Life of value to Recommend us to the Favour of God ; nay , something more of Value ( and I shall not be Hector'd out of it by Blustering words : ) 'T is the Righteousness of Jesus which I mean , and we have the Apostles Warrant for it , Ephes. 1. 6. He hath made us accepted in the Beloved . If God should enter into Judgment with us according to the Exactest of our Obedience , perhaps we should be willing to accept of Christ's Recommendation to the favour of God , notwithstanding our most vertuous Lives , but secondly , I indite it of Falshood , that he makes a new Creature , and a vertuous Life , equivalent Expressions : For I had thought that a vertuous Life is but the Fruit that Grows on the Tree , but the Tree must be made good , e're the Fruit can be so ; A vertuous Life the Streams , that flow from the Spring of the new Creature , and the Fountain must be cleansed e're the Streams will be so : In plain Terms , the vertuous Life is but the Result of a new Heart , the product of a Renewed Nature ; without which Principle of a vertuous Life , and without Christ to Recommend both to God , there is no hope to find favour in his sight . His second place is , Col. 2. 8. Beware lest any man spoil you through Philosophy and vain Deceit , after the Traditions of Men , after the Rudiments of the World , and not after Christ. Where ( says he ) after Christ is oppos'd to the Traditions of Men , and Rudiments of the World , and therefore must signifie , not the Person , but the Religion or Gospel of Christ. Must ! And what necessity of that ? I can see none from the Text : But if our Author has impos'd upon himself an absolute and indispensible necessity of being Baptiz'd into Volkelius , then indeed it must be so Interpreted , no remedy : Lib. 5. c. 10. p. 437 , 438. Divinitatis Nomine , nec Dei nec Christi Natura , sed Divinae voluntatis notitia , Deique colendi ratio Intelligi porest , atque ideo debet . By the name Deity , not the Nature of God , or of Christ , but the knowledge of the Divine Will , and the manner of Worshipping God , May be , and therefore Must be understood . The Reader is now satisfi'd why it must be so ? 1. It may be so , and therefore necessarily it must be so . 2. Volkelius says it must be , and therefore it must . But let us be Judg'd by the words following ; Not after Christ , for in him dwelleth all the fulness of the Godhead bodily , ver . 9. Does the fulness , the all fulness of the Godhead dwell bodily in the Doctrine , or in the Person of Christ , ver . 10. And ye are compleat in him , who is the Head of Principality and Power●… Is i●… Christs Person that is that Head of Angels , or his Doctrine ? and so the Apostle runs it on , till he comes to the Cross of Christ , ver . 14. Must we now , to Gratifie these Gentlemen , renounce our Reasons , and say , that a Doctrine is the Head of ●…roncipality and Power ? A Doctrine is rais'd from the Dead ? That we are Buried in a Doctrine ? That the Hand-writing of Ordinances , was Nailed to the Cross of a Doctrine ? I confess I would go as far as another for Peace-sake , but here I must fairly shake hands and leave my Author , and his Masters to their own ways : But though the words following the Text do frown severely upon them and their Cause , yet they promise themselves much from the foregoing , ver . 6. As you have therefore received Iesus Christ the Lord , so walk ye in him : i. e. Obey the Doctrine of Christ , as you have been taught it by us . It must be remembred what our Author is endeavouring to prove still , I hope he has not forgot it , and I hope we shall not , viz. That the Name [ Christ ] signifies the Gospel : Now it is easily granted , that though the Name [ Christ ] do Immediately signifie the Person of Christ ; yet Mediarely it may imply the Doctrine ; and yet all this while the Name , or Word Christ ; stand in its Original posture , and Purport . As the name King does primarily signifie the Person of a Supreme Magistrate , and yet that Treason which is committed against the Person of a King is against his Law , and yet none will say that because Treason against the King is Treason against the Law , that therefore , the name King , signifies Law. To violate the Commands of the Gospel , reflects upon Christs Person ; and he that sins against the one , sins against the other , because of that Privity of Interest that is betwixt a King and his Laws , a Prophet , and his Revelations , a Priest , and his Sacrifice ; yet it were harsh to say , that Prophet , does signifie Revelation ; or Priest , Sacrifice ; or King , signifie Laws : Those things may have Relation one to another , one be Inferred from another , and not the one signifie the other : As , 1 Cor. 7. 12. When ye sin against the Brethren , and wound their weak consciences , ye sin against Christ : To sin against the Brethren , is by consequence to sin against Christ. Yet none will say that the Name Christ signifies Brethren . But more particularly I answer , 1. That Christ Jesus the Lord , does signifie in the first place a Person ; And secondly , That consequently it Includes the Promises , the Precepts , the Revelations , the Death , Sufferings , the Intercession and the whole of Jesus . But his main strength lies here : That after , Christ is opposed to the Traditions of Men , and the Rudiments of the World , and therefore must not signifie the Person , but the Religion or Gospel of Christ. So argues Volk Lib. 3. de verâ Relig. p. 125. His mundi Rudimentis , omnem Divinitatis Plenitudinem in Christo sanctissimâque ejus Disciplinâ , corporaliter , h. e. reipsa , non umbratili quadam ratione , ut in Lege , habitantem opponit . Unto these Rudiments of the World , the Apostle opposeth all the fulness of the Divinity , which dwelt Bodily , ( that is , Really , not after a Typical faction as in the Law ) in Christ , and his most holy Discipline . And yet this crafty Knave had a reach far beyond what I hope our Author is guilty of , namely to cut in sunder the N●…rves and Sinews of this Text as it asserts the Deity of Christ , and therefore very subtlely , he turns Deity into Divinity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And that we may see how Eagerly and Zealously he is Concerned for such a signification of Christ , as much as our Author can be for the heart of him . Consult . 3 Lib. dé verâ Relig. cap. 5. p. 47. Quâ de causâ Divinis monitis incitamur , ut omnibus aliis Disciplinis Posthabitis , uni Christo adhaereamus , in quo , id est , in cujus Doctrinâ , omnis Divinitatis plenitudo continetur . For with Reason we are call'd upon by the Counsel of the Scriptur●… , to leave all other Religions , and to cleave to Christ alone , in whom , that is , in whose Doctrine , all the Fulness of the Divinity is contain'd . And so perfect a Mime is our Author of this Volk ▪ that he borrows his very id ests of him : But to these things I return . 1. That the opposition lies Visibly in the first place between , Men , and Christ , secondly between Mens Tarditions , and Christs Institutions . 2. That the Person of Christ as the only Law-giver of the Church , is directly oppos'd to the Traditions of Men : For as the Popes Laws , if set on foot in England , would not only cross the Laws of the Land , but strike at our Sovereign Lord the King , his Crown and Dignity ; so the Traditions of Men , do not only thwart Christs Institutions , but mainly and chiefly Christ himself , who is the Author of them . 3. From the All fulness of the Deity which dwells in Christ , it 's Obvious to an ordinary Capacity to inferre , that there is a Perfection in his Doctrine , a compleatness in his Institutions , that there needs no Supply from Mens Traditions , no Relief from Philosophy , or Rudiments of the World ; but if , because the Perfection of his Doctrine may be concluded from the Excellency of his Person , he will conclude that his Person signifies his Doctrine , we must desire to be excused , for no such thing will thence follow . His last place is , Ephes. 4. 20 , 21. But you have not so Learn't Christ , if so be you have heard him , and been taught by him , as the Truth is in Iesus . Before our Author can make his best Markets of this Text , he found it expedient to bestow a little of his critical Excellency upon us , in Correcting the Translation of the Church of England , presuming he has equal Authority over it , with the Thirty nine Articles . And , 1. He tells us to our great Illumination , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not as our Translator renders it , being Taught , but Instructed : A blessed Discovery ! Reserved no doubt for the Glory of these last Ages . Poor dull Translators ! that could not see the difference between being Taught , and Instructed . But that is the Priviledge only , of a Rational Divine , as we shall hear anon , to discern the Essential differences of things ; but that none may ever Rob him of the Honour of the Discovery , which is equal to that of the Perpetual Motion , Squaring the Circle , or Doubling the Cube , let it be Written on his Tomb , Hic jacet primus Author hujus subtilitatis , &c. 2. He informs us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not by him , but in him : Well let him make his best of that ; for I think he has lost Ground by it : For whereas his Pinching Question is , How could the Ephesians who never saw Christ in the flesh , be said to ●…ear him ? he might have added , or to be i●…structed by him ? Now it will be answered wit●… ease as to the latter clause , O yes , they may be i●…structed in him , in his Natures , and Person , in hi●… Offices , in the End of his Death and Sufferings , i●… in the fruits and benefits of his Intercession with 〈◊〉 Father for them ; Ay , and they might be said to hea●… him too , when they heard the Apostles discourse and preach of Him , open to them the excellency of hi●… Divine Person , the meaning of his holy Precepti●… the Latitude of the precious Promises ; especially i●… the Rest of the Apostles were ( and no doubt they were ) of the same mind with Paul , who desired t●… know nothing but Iesus Christ , and him crucified ; to Preach Christ , a crucified Christ , and to glor●… in nothing but in the Cross of the same Iesus ; and after all , here 's not the least invitation to interpret Christ to signifie Religion , Gospel , upon this pretended difficulty , that they could not hear Him , no●… be instructed by him : It 's the Delight of some me●… to make easie things difficult : let the place be interpreted of the Person of Christ , and it will tak●… in the Gospel , both in its Precepts and Promises , an●… whatever Discoveries are therein ▪ made of his Person , Offices , Doctrine , Laws , Government , Deat●… Resurrection , Ascension , and sitting at the right han●… of God , where he makes intercession for us . Fourthly , It is acknowledged by All ( says ou●… Author ) that Christ signifies the Church of Christ And if he would receive it as an Almes , pure cha●…ity , perhaps it would be granted , but if he wi●… dispute a right and title to the thing in question , i●… may go the harder with him . The union betwee●… Christ and his true Church is so near and strict , tha●… ●…ey both come under one and the same Appellation ; ●…enominated from the most excellent part , the Head ●…f that Body . Hence is the Chur●…h called the body ●…f Christ , and his fulness ; Eph. 1. 23. Not his in●…rinsick fulness , to supply any personal defects of his , ●…ut his outward fulness , relatively considered , as ●…erving to magnifie his Grace and Mercy ; As the ●…ultitude of Subjects is the Kings Honour , Prov. ●…4 . 28. As a vertuous Wife is the Crown of her ●…usband , Prov. 12. 4. so is the Church the Glory ●…f Iesus Christ , and he is pleased not to look upon ●…imself as compleat without Her : But that the ●…ame Christ signifies Church , exclusive of his Per●…on , or any otherwayes than as Christ and his ●…hurch make one body , I crave leave to 〈◊〉 my ●…issent , and wait for his Proof . The Inference therefore which he draws from this ●…upposition is weak and feeble : And thus must we ●…nderstand those phrases of Being in Christ , En●…rafted into Christ , and United to Christ ; which ●…ignifie no more than to be a Christian , one wh●… be●…ongs to that Body whereof Christ is the Head and ●…overnour , p. 11. We must ? what necessity I ask ●…gain of that ? why the very same that I observed ●…efore ; one that he has first created to himself , and ●…hen pleads against us ; which is to Lacquey it after ●…olkelius ▪ For so he , lib. de verâ Relig. cap. 10. p. ●…38 . Christum autem saepenumerò , non Christi Per●…onam , aut Naturam , sed per Metonymicam dicen●…di figuram , àliud quippiam , vel ad Christum respi●…iens , vel ab illo profectum designare ; ex illis locis ●…erspicuum est , ubi Christum accepisse , Christum di●… ; Christum induere debere ; aut eundem 〈◊〉 ; in Christo esse ; in Christo denique 〈◊〉 ; dicimur . That Christ oftentimes signifies 〈◊〉 the Person or Nature of Christ , but something 〈◊〉 either relating to him , or proceeding from him 〈◊〉 a Metonymie ; is plain from those places , whe●… we are said to have received Christ ; to have lea●… Christ ; that we ought to put on Christ ; and 〈◊〉 have put him on ; to be in Christ ; and lastly , to 〈◊〉 in Christ : And at this rate , in a while , the Pers●…nality of Christ shall lye at the mercy of these me●… there being no place of Scripture left that shall ●…cessarily prove him to be a Person ; but with o●… of these evasions they can enervate , and with a 〈◊〉 dash of a wanton pen strike him clear out of 〈◊〉 Writ . But let us a little examine his Consequenc●… Christ sometimes signifies the Church , therefore 〈◊〉 be in Christ , to be united to Christ , must be so ●…derstood . From May be in the premises , to must 〈◊〉 in the conclusion ; is a high leap , let our Author 〈◊〉 a care he do not break his Neck , for my part , I 〈◊〉 not be too sollicitous to answer such Inferences . But I had almost forgotten , that under the 〈◊〉 Head , he interpreted In Christ , to signifie in 〈◊〉 Doctrine ; and now to serve the present Turn , it 〈◊〉 signifie to be in the Church : To which I onely sa●… If they be one thing , this Head is needless , and 〈◊〉 they be two , they make a contradiction . In the mean time , our Author is the most unha●…py man I have met withall , that having perhaps 〈◊〉 place or two of Scripture , where possibly the 〈◊〉 Christ may signifie , the Church mystically considered●… as it takes in the Head and Members , the Fou●…dation and Building , the root and branches , the 〈◊〉 and Subjects , the Husband and Spouse ; yet shoul●… so unhappily fix upon those Texts which would ●…empt a rigid Antagonist , to put him to the proof ●…f what in a sober sence will not be denyed . Let us ●…hen attend to his Quotations , Rom. 12. 5. We be●…ng many are one Body in Christ. All true Christi●…ns , how many soever they be , constitute but one Body ; but how come they to be One , what is that Center wherein they meet ; that common Bond or Ligament , which ties them together ? who is the Corner-stone that couples together the parts of this Building ? The Apostle tells us t is Christ ; He is the Head in whom the members are united , the corner-stone in whom the sides of the building are joyned , ●…he Center in whom , as in a point , all the Faith of Individual Believers does meet ; now cannot they be thus One , but the Name Christ must needs signifie Church ? Well , let us hear one of his Id ests , i. e. saith he , We are all but one Christian Society , which is the Body of Christ. Very good ! according to our Authors Fancy , it must run thus , We are all one Christian Society , which is the Body of the Church . But whatever truth there is in the Notion , it never grew upon this root ; all the Apostle asserts is this , that Particular Christians are compared to the particular members of the natural body , the whole Church collectively taken , is compared to the natural body , and that he might shew , how the particular Members of this Mystical Body are united , and become One , he tells us , it is in Christ. Again , Col. 1. 2. To the Saints and faithfull Brethren in Christ. Ergo , what ? Why they are Christian Brethren : True , but how come they to be so ? That is indeed the Question ; to which our Author speaks Ne gry quidem . His last proof is from 2 Cor. 5. 17. He that is in Christ is a New Creature . It seems somew●… strange to me , that the word Christ should signi●… otherwise in this Verse than it had done v. 14. 1●… and must do again v. 18. Before the Text , v. 1●… The love of Christ constrains us , — And that 〈◊〉 dyed for all . Was it a Person who out of pure Lo●… dyed for his Church ? who offered himself a Sac●…fice to God for it ? and is it all o th' sudden gro●… a Church ? The Church I had thought was the Oject , and not the Subject of that Love mentione●… After the Text , v. 18. we read that God hath reco●…ciled us to himself by Iesus Christ : And how do●… our Author wedge in Church instead of Christ , in th●… 17th verse ? Must the blessed Apostle be made 〈◊〉 speak Non-sence , argue impertinently , conclude a●…surdly , to gratifie one of his forced and wreste●… Notions ? Well , for once , that we may not purchas●… his displeasure , let him paraphrase the eighteent●… verse thus ; God hath reconcil'd the Church to hi●…self by the Church . What remains in this particular , is onely that descant which he gives upon hi●… Text , i. e. Every sincere Christian is a New Creature : Agreed ; To be in Christ , and to be a sincere Christian , do explain one another . But the descan●… upon his descant , is the Life of all ; Whoever professeth the Faith of Christ , and lives in society with the Christian Church , hath obliged himself to live 〈◊〉 new Life : Better and better still : What is it to be in Christ ? Ans. To be a sincere Christian. Qu. An●… what is it to be a sincere Christian ? Ans. To profess the Faith of Christ , and live in society with the christian Church . Most admirable : The clearest , fullest , and exactest Definition without all peradventure , that ever was in the world , of a sincere Christian ; and out-vies all that Mr. Shepheard's Sincere Convert , or Sound Believer can afford us . The onely fault that I find with it is , that the lewdest , and vilest Hypocrite that ever was in the world , may be one of our Authors Sincere Christians . You have heard what a Sincere Christian is , to your unspeakable comfort no doubt : Will you but hear what the New creature is , and you are made for ever . Qu. What is it to be a New creature ? Ans. To oblige himself to live a New life . Nay , if an Obligation , nay a voluntary Obligation to live a New life , will render a Man a New Creature , I am sure God has obliged all men so to live , and most men have superadded a voluntary Obligation of their own so to live ; and then what a sad rout of New Creatures is the world pester'd withall ? The Reader has seen by this time , that his first Notion of Christ is false , his second onely necessarily True , his third very questionable , and the fourth unproved , and if it had been proved would not have done his work ; and now it 's high time to draw with him towards a Conclusion . Our Author is beginning to make an end , but he must first discharge his stomach of a little froth , and gall , and spit up some venome that lies in his chest , in the face of his Adversaries , without which he could not possibly conclude his Chapter . He tells you summarily what great feats he has done , and what greater Atchievements he will adventure on : What he has done amounts to this ; he has discovered great Mistakes in other mens Divinity , but cannot espy any in his own : he can spy a Mote in his Neighbours eye , but considers not his own Beam : He has also discover'd the rise of these Mistakes , to be from the various usage of the Name Christ in the Writing●… of the Apostles . The more excusable ( it seems ) they are , if they had occasion from thence to erre ; which they might the more easily doe , because ( as he observes well ) the Writings of Paul are obscure . He has also discover'd to us the temper and humour of those Mistaken men : They are zealous to advance Christs Person , to the prejudice and reproach of his Religion , which yet our Author himself , when a Qualm of sweet Nature comes over his Heart , thinks to be Impossible , p. 17. The greater Opinion we have of his Wisdom , and Reverence for his Person , the more sacred Regard we have for his Lawes . He has also discovered a horrid Plot , to introduce a fancifull Application of Christ to our selves , instead of the substantial Duties of the love of God and Men , and an universal Holiness of Life . But this is but a plot of his own making , unless he had some supernatural Assistances from Beneath . He has also for ever discharged the world upon his Blessing , from closing with Christ , getting into Christ , and above all from overloving Christ , and admiring his Excellencies , and Perfections , his Fulness , Beauty , Loveliness , and Riches . Wherein if he prevail to his mind , he has for ever Obliged the Prince of Darkness to him , and done more service to his black Kingdom , than he with his Legions hath been able to effect these Sixteen hundred years . What he intends further to doe , he has reduced to four heads , to which I referre the Reader ; and upon the whole Matter doe onely make this one Observation ; That through this whole Chapter , he has cheated and tormented us with a sorry , old , Threadbare fallacy , A benè compositis ad malè divisa : The Persons whom he reviles , dare not put asunder those things which God hath joyned together . They love the Person of Christ , and not therefore break , but keep his Commandements . They think that Faith in our Lord Iesus Christ , and Repentance from dead works are very consistent ; may and must sweetly meet together , and Kiss each other . They would be glad to see those who revile them , to love and admire Christs Person , and shall be content to be reproved so far as they neglect , and undervalue his Precepts ; but they are not to be frighted out of their Love to Him , who loved them , and gave himself for them : They do freely confess , that they admire at the Love of the Father in sending his onely begotten Son into the World upon such a design as to save Sinners , and they do equally admire the Love of the Lord Jesus Christ , that he was so willing to come into the world , to be tempted , persecuted , reproached , and at last to dye , and give his Life a Ransome for many : And though they have heard many Reproaches and Blasphemies uttered against their Saviour , yet they have not met with one solid concluding Argument why they should not love him : And therefore if they must be vile upon these Accounts , they resolve in the strength of Christ to be vile , more vile still ; and shall bind all the Ignominy that is cast upon them for Christs sake , unto their Temples as a Crown and Diadem : For indeed they do persist in that perswasion with some Obstinacy , that it was the Person of Christ who dyed for them ; it was He upon whom the Chastisement of their Peace did lye ; it was He whose Soul was made an Offering for sin , and upon whom God laid the Iniquities of us All. And therefore our Author must bear with them , if they love him as much as they can , because they have reason to fear they shall not love him as much as He has deserved . They remember a Dreadfull word , If any man love not the Lord Iesus Christ , let him be Anathema Maranatha , and would not for all the world fall under the weight of it . Their love to his person makes them studious to please him , fearfull to offend him , zealous to glorifie him , and ( if the will of God be so ) humbly content to suffer for him : They have not met with any Author that has , till of late , endeavoured a Confutation of Christs personal Excellencies , perfections , fulness , beauty , loveliness and riches ; and they that have made the Attempt , have exposed themselves to the universal censure of all that wear the Name of Christian ; and therefore they do ingenuously acknowledge , that they doe admire and honour them , and do humbly hope , Christ at his coming will not rebuke them for it ; And when they are invidiously traduced as setting the Person of Christ at oddes with his Gospel , they are satisfied that they have not done it in Principle , and lament that they have in any the least degree done it in Practice : And as they know that the Charge , as apply'd to them , is a pure , impure slander ; so they conceive it 's vey difficult , if not impossible in it self , nor can they apprehend how any can really and truely maintain a due esteem of Christ in their hearts , but they must have a proportionable value and regard for all his Commandments and Injunctions : That these things are become Riddles to any professing the Name of Christ , they tremble at , as a sad symptome that the Gospel is hid to them , and from them . They do also in the general approve of any Labours managed with a due regard to the Majesty of God and the Lord Jesus Christ , in order to the discovery of any Expressions in their Writings or Discourses , which might in the least be misinterpreted to degrade and thrust down Holiness from its Throne ; but withall they are unwilling to be railed out of a good Opinion of Christs Person , seeing that however they may have sinned in breaking his Laws , it will not mend the matter to lessen the honour they justly have for Himself ; and had rather be severely chidden for their sin , than scoffed out of their Duty . But of these Matters thus far . CHAP. II. Of what use the Consideration of Christs Person is , in the Christian Religion . IN the Entrance of this Chapter , I observe our Author is feelingly concern'd to amove from himself the sinister suspition of a Design to render Christ useless . And he makes a solemn Protestation , not onely of his own Innocency , but is ready to become Surety and Compurgator for all his Accomplices . A design ( sayes he ) which I confess I am wholly a stranger to , as I believe all those are , who are so much charged with it . When we hear a man zealously purging himself of some Notorious Crime , noysed abroad onely in the general , without praevious Accusation ; it 's apt to fly-blow our Heads with jealousie he may be Tardy ; an over-forward Vindication being reputed more than half an Accusation . But I dare be one of his Twelve-Godfathers in this matter , that he does not make Christ useless ; but will allow him to be of some use , that is to say , that Christ is good for something , and in effect , a little Better than , though next to Nothing ; and I can with more security become Bound for Him , because he has given me good Counter-security , that I shall not forfeit my Recognizance . P. 330. I could never perswade my self ( no not for your heart , though you had attempted it ) that the perfect Obèdience and Righteousness of His Life was wholly excluded . So that whatever rendred Christ beloved of God , contributed something to our Acceptation . P. 331. We ought not to think that we receive No Benefit by the Righteousness of Christ. And I hope something is better than Nothing . Nay , ( such is his Charity ) he can be content to Allow , that God was somewhat more pleased with the Obedience of Christ , than the Faith of Abraham . ibid. And that his Sacrifice was of greater value , than the Blood of Bulls and Goats , p. 19. Naughty men are they then , that wrong Him and Them so , as to insinuate that they design'd to make Christ useless , the rather because they proceed upon so bad a Ground . We are charg'd with making Christ useless , onely because we dare not make his Laws so ; And thus it seems they have unhandsomely payd him in his own Coyn , who charges them with making his Laws Useless , onely because they dare not make his Person so . And yet to deal plainly with Him , for all this , I find a Double charge upon the File against him . ( 1 ) That though he has not made Christ altogether Useless , yet he has made him Needless . Though he can use Him , yet he could have spared him ; though he can make a shift with him , he could have made a Rubbing shift without Him. Ut tecum possum vivere , sic sine te . So p. 46. I should rather have thought that Gods requiring such a sacrifice as the Death of Christ , was not because he could not do otherwise . And if Gods Iustice could be contented without that sacrifice , I may presume it shall not stick at our Authors good Nature , p. 43. Had Christ never appeared in the World , yet we had Reason to believe that God is thus Wise and Good , viz. to Pardon sinners . And ( as he labours to Prove ) Enoch , Noah , Iews and Gentiles , who knew nothing at all of Christ , p. 44. yet understood God to be a God pardoning iniquity without him : And surely if the World jogg'd on for four thousand years without Christ , it might have worn out the Remainder without him too . ( 2 ) I find a second Charge against him : That though he make not Christ useless , as to some common , ordinary and general Ends , which might have been attain'd , and reach'd without him ; yet he renders him wholly Useless as to those special , those main and glorious purposes for which he came into the World : The making satisfaction to Divine Iustice , the Imputation of his Righteousness to Believers , his powerfull and effectual sanctifying them by his Spirit for whom he undertook . Whereof we shall meet with abundant Evidence in the progress of his Discourse . So that a Declaration contrary to the Fact , is of small weight with considering Readers , and sinks it self below all consideration . But to return : Two things fill up this Chapter . First , That the Person of Christ is of some Consideration ; and Secondly , That the consideration of his Person is of some use ▪ onely the difficulty to be assoyled by His Abilities , is , Of what use , the consideration of his Person should be ? [ 1. ] Then , the Person of Christ is of some consideration ; but e're he ventures upon that Province , he bethought Himself it would be a Task worthy his great Parts , to indoctrinate our Plumbeous Cerebrosities in the Nice Point , What the Person of Christ is ? P. 15. By the Person of Christ I mean , what all men ought to mean , ( nay there 's no doubt of that ; All men at their utmost Peril ought to mean , to a hairs breadth , just as our Author means ) Christ Himself . Had it not been a Prodigy as great as ever was in the World , if by Christs Person had been meant any body else ? Such then is Christ's Person . The Consideration thereof follows : And ( as he assures us ) the onely proper consideration here is the Greatness of his Person ; This is the onely , or however , The onely Proper , or at least the onely Proper consideration here ; whatever other improper considerations of it there may be in other places , or cases , upon other accounts , or occasions , at other times , it skills not ; for Here , at this Time , and in this place , the onely Proper Consideration is the Greatness of his Person . And yet methinks , the exceeding loveliness of his Person , standing betwixt God and lost Sinners ; his laying down his Life as a Ransome payd to God , his standing as a Surety in our stead , his bearing our sins in his Body on the Cross , might have claimed a Place , and come in for a share in our consideration of his Person . But thus much for that . [ 2 ] The Use of this consideration follows . And some good Use he has assign'd it . ( 1 ) And first , it 's a plain demonstration of Gods love to Mankind , that he sent so dear , and so great a Person into the World , as his onely begotten Son , to save Sinners . It is so indeed , but a very weak demonstration of Gods Love to his own Son , to send him into the World , to grapple with all those Miseries he met withall in his Soul , in his Body , from Enemies , from Friends , from Men , from Devils ; nay , from himself , whom it pleased to bruise him , and lay upon him the Iniquities of us all , to make his soul an Offering for sin , nay , to be made sin for them , who himself knew none , to Die a cursed Death , and all this without any Absolute , or Indispensible necessity : Contrary to all the Rules of Decorum ; Nec Deus intersit nisi dignus vindice Nodus inciderit . And it would be of use to consider also the Love of Christ , his Willingness to Accept the Terms of being a Redeemer , though He knew well they were severe , and would cost him Sweat , and Blood , and yet He cheerfully Undertook , Underwent , and went through with them . He voluntarily assumed a Body , that He might become a Sacrifice , Heb. 10. He was willingly for a little while , made lower than the Angels by Dispensation , who was above them by Nature , for the suffering of Death , Heb. 2. 9. He understood well the Debtor was Insolvent , and yet he became Surety ; He knew well the Righteousness of God , and yet He was ready to put in sufficient Caution , to Declare his Righteousness , to Clear , and Vindicate it , that God might be Iust , and the Iustifier of them that should believe in Him , Rom. 3. 25 , 26. These things would have had their Use ; but alas , this Head was brought in by the Shoulders , only to make way for more of our Authors excellent Theology . Religion is the Theam he has singled out to practise upon ; and he considers it first in General , and then in its particular Species . ( 1. ) For Religion in General . 'T is founded ( says he ) on a belief that God is , and that he is a Rewarder of them that diligently seek him , Heb. 11. 6. That this is a Postulatum , somewhat to be presupposed in all Religion , is easily granted ; and and no more can be necessarily inferred from the Place . All Religion does suppose the Existence of God , and that it is not in vain to seek Him : But if hence our Author would conclude , that nothing more is required as a Foundation for Sinners to Build their hopes of Acceptation with God , in their Approaches to him , and Service of him ; he gathers what the Apostle strewed not , and Reaps what , &c. where he Sowed not . There are no Infidels in Hell , the Devils believe God to Be , and Tremble at their own Belief , wishing they could perswade themselves , what they have perswaded others , that there is no God : They know too that God is a Rewarder of them that diligently seek him , and yet they have no Foundation to come to God. A despairing Cain , a self-condemned Iudas may know this to be a Truth , and yet not seeing a Mediator , through whom they may securely come , and find Acceptation in their seeking of Him , they dare not , they have no ground to come ; but if this be in very Deed the Foundation of all Religion , why durst not our Author Trust to it , but flie ( as Bellarmine to his Tutissimum est ) to the Lord Jesus Christ : For , pag. 15. He freely tells us , That the Foundation of his Hope , is that which is the Foundation of the Christian Religion , the Sacrifice and Intercession , of our Lord Iesus Christ. ( 2. ) For the Sorts , and particular Kinds of Religion , he is pleas'd to Instance only in three , but he might as well , would he have Created himself the trouble , have named Threescore . A various Mode , or Circumstance , does not Constitute a new Religion : It may appear in various Garbs and Dresses , be represented under other Oeconomies , and Forms , and yet continue the same for Substance . The Ocean as it salutes differing Shoars , falls under divers Denominations , yet is but the same vast Body of the Sea : There may be many false Religions ( Errour is Multiform , Truth is Uniform ) but as to any that can plead for acceptance with God , there never were but Two : That of Integrous and upright Innocent Persons in Paradice ; and that other of Sinners retrieved and brought back to God by a Mediatour . But I attend his Motions . First , Natural Religion ( as he says ) is founded on the natural Evidences of the Divine Bounty and goodness , in making , and Governing the World. I now see my Errour , and it 's well it is not too late . He had told us , pag. 14. That Religion in its first Natural Estate , knew no Priest nor Sacrifice nor Mediatour . Whence I innocently concluded , that he spoke of a State of Pure and uncorrupt Nature , which indeed knew none of these ; but I see I was but Choust ; for here we have a Natural state of Religion , on this side the general Revolt from God , below the common Apostacy of Mankind , a Sublapsarian Posture of Affairs , which yet is a meer stranger to Priest , Sacrifice , and Mediatour , founded on Natural Evidences of Divine Bounty and Goodness . To which I humbly offer : That these Natural Evidences were not , could not be a Foundation firm enough to bear the weight of the Religion of sinners in their Return to God , so as to render them secure of Acceptation with him . For , 1. Those natural Evidences could not assure the guilty World that God would enter into a new Covenant with them , nor Treat with them upon other Terms , or upon another Account ; and as to the old Terms , they were Lost as to any hope by them . This we see plainly in Adam ; Who when he had sinned , and Guilt Recoyled upon his Conscience , in stead of Returning to God , he became Vain in his Imaginations , thinking to flie from him that is Omnipresent , or to Abscond from him that is Omniscient , he takes Covert in the Trees of the Garden ; and he gives this Reason , He heard the Voice of God , and was afraid : And yet I see not but 't was as Rational acourse , as to think of Returning to God , when in that Covenant wherein he had stood , and now had broken , there was no provision for an After-game , or salving Matters by Repentance : The Law he had Violated in the Sanction thereof , tells him he must Die. Natural Evidences from Creation or Providence , or present Patience , and Reprieve , spoke nothing , till Supernatural Evidence came in , in that Protevangelium , the Oare and Bullion of Evangelical Discoveries , The Seed of the Woman , shall break the Serpents Head , Gen. 3. 8 , 9 , 10. 15. But , 2. I say that Natural Evidence would discover only common Goodness , and general Bounty , which God might afford the sinner , without any security that he should not Perish eternally . 3. Whatever Evidences man might have that God made the World , which were Pregnant enough , yet the Evidences that God did Govern the World would afford him but cold comfort : Seeing that the Righteous Governour of the World could not be supposed by any other Laws or Rules to Administer it , than those he had given at first ; which being now broken , and the Creature withdrawn from Gods Order by Disobedience , what could Natural Light discover , but that God would Reduce the Creature again into Order by Punishment ? 4. Nor could the Evidences of Gods making the World , give any Glimps of Assurance , that first or last he would not destroy it ( though at present he suspended the Execution , upon a Secret Design of Grace lodged in his own Bosom ) unless a Mediatour had Interpos'd , and that Interposition Accepted , and both Revealed to those Consciences which were fill'd with hideous Apprehensions about the Holiness of God. Secondly , The Mosaick Religion was founded on those Miraculous deliverances which God wrought for Israel , and that particular Providence which watched over them . To which I return : 1. The Mosaick and the Christian , are not different Religions , but one and the same for Substance , differing in Ceremony and Circumstance . What they foresaw , that we enjoy : They had Christ in Sacrifices , and we have all their Sacrifices in Christ : What they had at sundry times , and in divers manners , that have we in one Uniform way by Christ : They had scattered Particulars , we have them all summ'd up in one , Heb. 13. 8. Iesus Christ yesterday , to day , and the same for ever . 2. The Miraculous deliverances which God wrought for Israel , were indeed Cogent Motives , super-added to those many others vouchsafed them , but not the Foundation of their Religion under any Notion : When God gave the Law upon Mount Sinai , He Prefaces it with this strong Inducement ; I am the Lord thy God , which brought thee out of the Land of Egypt , out of the House of Bondage . — Thou shalt have no other Gods before me . May we now upon our Authors Warrant , say , That Gods delivering them out of Egypt , was the Foundation of their Religion in Worshipping the true God , and none besides Him ; or rather that it was an Additional Enforcement to command Obedience to that Law , which yet Antecedent to such particular Obligation , approved its Authority to their Consciences ? But that these Deliverances and Providences , were no Foundation for the Mosaick Religion , I shall endeavour to prove . 1. In that God himself declares , that he had laid another Foundation , Isa. 28. 16. Behold , I lay in Zion a sure Foundation : And this is not constitutive of what was New , but declarative of what was Old ; not only a Prophesie of what he would do , but a clearer Discovery of what he had done ; that he might lead them into stronger Expectations of that Messiah , which from time to time was promised would come , and in fulness of Time should come ; and this Foundation God laid in Zion : Which though it may express the Gospel-Church , yet surely must not exclude the Iewish , to which the Name Primarily appertains . 2. In that God had actually laid another Foundation , from the Foundation of the World , for sinners to Build their Hopes upon in their addresses to God. Thus was Christ the Lamb , slain from the Foundation of the World , Apoc. 13. 8. Slain particularly in the Sacrifices , which commencing with the New Covenant , ran a Line parallel with the Old World , to the one great Sacrifice of Christ our High Priest upon the Cross. In that first Promise then made to our first Parents , and afterwards Amplified to Abraham , was the Foundation of all acceptable Religion , and Worship , Gen. 12. 2 , 3. God promises to Abraham : In thee shall all the Families of the Earth be blessed ; which promise that it contained Christ , the Apostle assures us , Gal. 3. 8●… The Scripture fore-seeing that God would justifie t●… Heathen through Faith , Preacht before the Gosp●… to Abraham : In thee shall all the Nations of t●… Earth be blessed , ver . 16. Now to Abraham a●… his Seed , were the Promises made ; he saith not t●… Seeds , as of many , but as of one , and to thy See●… which is Christ. Now unless we will find out ●… Quintum Evangelium , that has nothing of Chri●… in it , Abraham had Christ , for he had the Gosp●… Preacht to him ; and I do not understand what Gosp●… signifies without Christ. Our Author , I me sure , ( of all the Men under Heaven ) has Reason to allo●… it ; for he would have Christ signifie Gospel , an●… therefore cannot blame us who would have Gosp●… to include Christ , because we are loth his Perso●… should be quite shut out of it . And again , Th●… Promises were made to Abraham ; And is it not strange that Promises should be made to him , and he not understand one word of them ? What wa●… the Foundation of Abraham's , was the Foundation of the Iewish Religion : Nothing at all in their Service or Worship , could plead for Acceptation , b●… as it came under the Influence of those Types which were of no value in themselves , but upon the Account of Christ. In Levit. 6. 1 , 2 , 3 , 4. If ●… Soul sin , and commit a Trespass against the Lord , &c. I cannot but give the Reader , a Breviate of some Remarkables in this Scripture . 1. That the Sins here mention'd , were not ceremonial Pollutions , legal Defilements , but such Wickednesses as were discoverable by the Light , and condemned by the Law of Nature : Lying , Cozening , False-swearing , Unfaithfulness in Trust , &c. 2. That these sins did bring a proper Guilt upon the Conscience , as being committed against the Lord ; and therefore the Sinner was guilty before God , that is , Obnoxious and liable to his Displeasure , and bound over in conscience to answer it at Gods Tribunal ; ver . 1. If a Soul sin , and commit a Trespass against the Lord , ver . 4. Then it shall be because he hath sinned and is guilty . 3. That for that part of his Fact which was Injurious to his Neighbour , that which he violently took away , or the thing he hath deceitfully gotten , or that which was delivered him to keep , or the lost thing which he found ; he was to restore the principal in Specie , and to add a fifth part more , because of the Damnum emergens . 4. That notwithstanding he had thus compounded with man , he must bring his Trespass-offering to the Lord , a Ram without blemish , ver . 6. 5. The Priest was to receive the Trespass-offering at his hand , and offer it up to the Lord. 6. The design of this Offering was Attonement , procuring Favour from God. 7. Here 's a Promise of the full Pardon of sin , annexed unto this Sacrifice , ver . 7. It shall be forgiven him , for any thing of all that he hath done in Trespassing therein : Now upon the whole Matter , we observe here was Pardon of sin annext to a Sacrifice ; and yet their Reasons could tell them , as Paul has told us , Heb. 10. 4. It 's not possible that the blood of Bulls and Goats , should take away sin : And I think we may venture to say the same of the blood of Rams too . How shall these then be Reconciled ? I know no other way , but by owning the Respect which they bore to the Lord Iesus Christ , who was from the Foundation of , and all along the World the only Lamb slain , of value for these ends , in Gods Account . Thirdly , The Christian Religion [ is founded ] on the Incarnation , Death and Resurrection , of the Son of God. Our Author had founded his own , and the Christian Religion on the Sacrifice , and Intercession of Christ , p. 15. But perhaps , fearing or finding the Foundation too narrow , has here widened it at the bottome , and taken in the Incarnation of Jesus Christ. But I hope now the Storm will blow over , and the Indignation conceived against those Persons who Love , Honour , and admire Christs Person , a little Slake ; for if their Religion , the Acceptation of their Persons and Services be built upon Him , as Sacrificed for them on the Cross , and Interceding for them on the Throne , they do judge it their duty to love him against the World. Nay , what will you say if our Author himself should become a Convert ; his own Hope , and that 's his All ( he says ) is Built on the Sacrifice , and Intercession of Christ : And can you imagine but he should Admire , and Adore his Person ? And then may there not arise a danger that he should set up a Religion of Christs Person ? However that goes , This I know , it was Christs blessed Person , that endured the Shock , and abode the Storm of that Displeasure which was due to our sin ; and no Reason can be assigned , why a Person should endure all the Sorrow , and not have also the Love , Honour , and Admiration of them for whom he endured it : And if some few Holy men be a little Transported with the Love of Christ , methinks it 's easily pardonable ; very few die of that Disease ; no danger this Age should be Hot in the fourth Degree of Love to a Redeemer , that our Author should be necessitated to Write a Book for fear it should Poyson us : For my part I meet with no such Paroxisms of Divine Love , that his Iulip should be so much cry'd up ; but I would fain please my self with this , that whilst he seems Frigidam suffundere , his Real Design is to make us all more in Love with Christ by a Spiritual Antiperistasis . ( 2. ) This gives great Reverence and Authority to his Gospel , that it was Preacht by so Great a Person as the Son of God. And therefore whilst he is in the good Humour , let him Retract those Severe and Toothed Satyrs , wherewith he has Torn and Lasht those poor Honest Men for loving his Person , but Neglecting his Laws ; when he tells us here , The greater Reverence we have for his Person , the more sacred Regard we have for his Laws . Perhaps he was then under an Accession of Gout , Stone , or Cholick , or some of the peevish Distempers , which made him so Testy , and Teachy , with his best Friends ; but now he 's a little come home to himself , he 's in as Sweet , Treatable , and Debonaire a Humour as one could wish , if it would but last . I confess , some may think that All this is nothing but a Complement which he passes upon Christ's Person , or a little Holy-water he sprinkles in his Face ; and that there Lurks a Snake under these fair Flowers . — For he plainly makes Laws and Gospel , Edaequate , and Commensurate Terms . This gives Reverence to the Gospel , [ for ] Laws always partake of the Fate , and condition of the Law-giver : The Gospel as Contradistinguisht to the Covenant of Works , denotes the glad Tidings of Salvation by a Mediatour , or the joyful News that there was Forgiveness with God , that He might be feared . As contradistinguisht to the Old Testament-state , it is the glad Tidings of the Son of God sent into the World , that taking upon him our Nature , he might therein become a Curse for us , and by his perfect Obedience to the Law , might Purchase and Procure Eternal Life : And are Christs Laws and His Gospel become Convertible ? Is there no Revelation ? No Promise ? Nothing done for us , which cannot come under the Nature of a Law ? The Laws of Christ then are Holy , and Just , and Good ; that the Greatness of his Person Consiliates Reverence , and due Regard to them we acknowledge ; that Law and Gospel are words of equal Extent , we deny , and do think our Author will be harder put to it to prove Christ to signifie Law , than to signifie Gospel : Much less are we satisfied in his Comparison . Numa pretended he received his Laws from the Goddess Aegeria , to procure a greater Veneration to them . Thus God , &c. Say you so ? Did God procure Veneration for his Laws with such a cunning Trick , a Pia fraus , as Politick Numa did ? Or is Christ grown an Instrument of Government , as he tells us hereafter Gods Justice is ? Well , I hope he Meant honestly , or else it will be somewhat hard to be tied to Mean just as he Means . ( 3. ) The Greatness of his Person gives great Authority to his Example , for he came to be our Prophet , and our Guide , to Teach us by his Precepts and his Life . Believe it , this is something like ? The World is well amended since pag. 5. For then Preaching the Gospel was the Exercise of his Regal Power . And now here he has brought it into Decorum again , and at present is under a Pang of Modern Orthodoxy . But his Example gives us an Evident Demonstration , wherein the Perfection of Humane Nature consists ; for he lived up to the Perfection of Humane Nature , and the only way to be Perfect is to Live as he Lived . Why then , I doubt , we must never be in any sence Perfect all the days of our Lives ; for in the very next Page , he proves , That Christs becoming Poor , though he was Rich ; a Servant , though he was Lord of Life , are such Expressions of Love as we can never fully Imitate ; and so Adieu to all Perfection to the Worlds end . It was , indeed , Prudently done to Imitate the Wisdome of Nature , to Plant his Antidote so near his Poyson , that if he scatter'd Infection in one Page , to fortifie our feeble Spirits against the Impressions of it in another . A little Observation will Dismiss this Period . And , 1. One would think that to live as Christ lived , was not so much the way to Perfection , as Perfection it self . Your dull Syntagmatical Divines use to distinguish between the Means and the End ; or the way to the Wood , and the Wood it self ; but great Spirits are above Pedantick Laws , and therefore to please all Parties , for once let the way to be Perfect , be to be Perfect . 2. I observe that the Scripture owns some to be Perfect who never lived , all out , nay , nothing near so well as Christ lived , 1 Chron. 15. 17. The heart of Asa was perfect all his days ; and yet we read , that In his Disease he sought not to the Lord , but to the Physitian ; he took not away the High places ; he was wroth with the Prophet Hanani , and put him in Prison ; and yet perhaps our Author can Evade , That notwithstanding this , he might come up to his Pattern ; for Christ himself , once or twice , put on the Person of a Iewish Zealot . There was then a time when a man might have been perfect , and yet not Live up to the absolute Perfection of Christ , but I perceive it s lost , and is to be numbered amongst the Resperditae of Pancirol . To conclude , How far Christ is to be Imitated , is a Question of greater Difficulty , than at first sight may be Imagined . Some Works he performed as God , others as Mediatour , and others as a Man. Those which he performed as God , the Miraculous Operations of the Deity , none need be disswaded from Imitation of ; for no stronger a Reason , than because 't is Impossible : To Raise the Dead , cast out Devils , Cure Diseases with a Word , or Touch , are Matter of our Admiration , not Imitation . I know , indeed , some of our Modern Schoolmen , will tell us , That though we cannot Imitate Christ herein to the height , yet we may imitate him as far as we can . Thus though Raising the Dead , be a little too Many for you , yet you may come to the Grave of your dead Friend , command him to come forth ; but if he be Sullen , and will not stir hand nor foot , let him take his Course , and lie there still like his Grace in cold Clay clad : You have done your Duty , and may satisfie your Conscience , that you have Imitated Christ as far as you can , by as Useful a Figure as any is in Rhethorick , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Works which Christ performed as Mediatour , though we cannot Imitate them for those special Ends which Christ had in His Eye ; yet must we Imitate that Moral principle from which , and the General End unto which , he Levelled those Actions : Thus we cannot Die for that end for which Christ Died , especially to Attone sin , yet may we , must we Conform our Souls to that Love which carried him out to the Work , and Eye the general Advantage of the Church , in laying down our Lives when called to it , 1 John 3. 16. Herein perceive we the Love of God , that he laid down his Life for us , and we ought to lay down our Lives for the Brethren . And the Argument concludes strongly : If Christ [ a Person so great ] laid down his Life , [ a Life so precious ] for us [ so unworthy ] and in such a way to be a Propitiation for our sins ; how much more , ought we [ Inconsiderable Creatures ] to lay down our Lives [ so useless ] for the Brethren , [ so dear to God ] when our single Death , may by the Providence of God , prevent some Impending danger , or notable Ruine , that Threatens the Community ? So again , Col. 3. 13. As Christ forgave you , so also do ye . We are to forgive , as Christ forgave : And yet the [ As ] is a Note of Similitude , not of Equality : Christ's forgiveness is one thing , ours another ; they differ Specifically , yet there 's a Moral equity which holds , that if Christ freely pardons our sins , much more ought we ( in our way ) to pass by , and not Rigidly exact those Trespasses committed against us . But the Actions of Christ , as a Man Living in Obedience to the Moral Law , and especially that Frame of Cheerfulness , Readiness , Sincerity therein , these call for our Imitation . ( 4 ) This assures us of the Infinite value of his Sacrifice , and the power of his Intercession . I have heard some Travellers , when they have met with a spot of good way , after long tedious laping in the Dirt , say , they could be tempted to ride it over again , but the consideration , how long they have been , and how soon again they must be engaged in wayes of the same difficulty , has reformed the vanity of that Crotchet . I could gladly dwell upon some pleasant passages in this Chapter , ( which prove undenyably that there 's no such thing as summum malum in the world , ) but that I am importun'd by the approaching foul way to make haste into it , that I may get the sooner through it . Sun-shine is pleasant , but it often proves a breed-storm ; and a Dead calm in our Master Aristotles Philosophy is the Prognostick and Prodrome of an Earth-quake . But yet why should we kill our selves for fear of dying , and make our selves miserable for fear another should do it for us ? We will then make the best we can of the present Halcyon tranquillity : This assures us of the Infinite value of his Sacrifice , and the Power of his Intercession , 'T is so indeed ; for though the Manhood onely was the Sacrifice , yet the Person God-Man was the Priest ; and though the Sacrifice was not God , yet was it the Sacrifice of him who was God ; none can therefore wonder that our Author calls it of Infinite value . Nor on the other hand let any surmise , that he uses the Term Infinite to impose upon us ; though some perhaps may carry a jealous Eye over him , because he has dropt an odde word or two elsewhere which seem to warp the sence of Infinite to Finite , or Indefinite ; In p. 208. he denyes that the Divine Nature it self hath endless , boundless , bottomless Grace in it ; Though God be rich in Grace , he hath no where told us , that his Mercy was bottomless and boundless , ( which yet is that Notion of Infinite that we have ever Received ) and yet the same Author , in the same Page , will allow Grace to be Infinite . A world of sin is somewhat , though it bear no Proportion to infinite Grace . Hence I perceive some would inferre , that if the Grace of the Father may be infinite , and yet not boundless , the Blood of the Son may be so too , of Infinite value , that is , of a great uncertain worth , in which sence Vorstius will allow God to be Infinite : They do also foment their own suspicion from what here follows , as it were by way of Exegesis : His Sacrifice was of greater value than the Blood of Bulls and Goats . Nay then , if there was onely a Magis and a Minùs in the case , all this might be , and yet Christs Sacrifice come infinitely short of Infinite . These things may be objected , but for my own part , ( though he be angry at it in other places , when he is not concerned ) I shall interpret his words according to their Chime and clink , and charitably expound his meaning by the sound of words . That which follows is Truely excellent . God cannot but be pleas'd , when his own Son undertakes to be a Ransome , and to make an Attonement for sinners , which is so great a Vindication of Gods Dominion and Sovereignty , of the Authority of his Laws , the Wisdom and Iustice of his Providence , that he may securely pardon humble and penitent sinners , without reproaching any of his Attributes . What pity 't is a single word should here be lost . 1. God will not , indeed cannot , pardon any sin to the reproach of his Attributes . The hopes of sinners are small , if these be their hopes , that to pardon them God will destroy Himself : It would be the reproach of pardoning Mercy it self , should we conceive it ready to pardon without respect to the Interest of other Attributes . As therefore God is ready to pardon , a way must be contrived that he may securely pardon ; and when 't is said [ he cannot ] 't is no Impeachment of His Omnipotency ; He is therefore Omnipotent because he cannot Doe some things , the Doing whereof would imply want of Power . He cannot Dye , and is therefore the rather Omnipotent , because he cannot : He cannot Deny himself , and therefore he can doe all things , because he cannot doe that ; for he that can Deny Himself , his Word , Promise , or Threatning , may be presumed Able to doe very little : Thus therefore God cannot pardon sin , without security that his Attributes be not reproached , for so to doe , would argue a Remisseness , and languid easiness in a Governour which is a weakness , and no perfection . 2. We gather from our Author , That even humble and penitent sinners need the Interposition of Christ , that God may securely pardon them : for besides that even they are but imperfectly such , and that sin still cleaves to their Repentance and Humiliation , and further that the displicency of God against sin , as it is sin , small or great , is essential to Him ; besides all this , those however humble and penitent ones , turning from sin for the future , have yet old scores to discharge , former Reckonings to clear , and have need of Christ to cross the Book for old Arrears , though for the time to come they should reach the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which yet it 's much to a little , they will not doe : but when Christ undertakes to be a Ransome , God may securely pardon humble and penitent sinners , and not till then . 3. In pardoning of these humble and penitent sinners , Gods Dominion , Sovereignty , and the Authority of his Laws must be vindicated ; for God being the Righteous Iudge of all the Earth , should he discover a facile Indulgence , and indifferent connivence at Sin , the Authority of his Lawes were gone in a moment , and the sinews of Government cut asunder ; God then must be declared to be a Righteous God ; the Sanction of the Law , as to Promise running thus ; Doe this and live : Doe this personally , doe this exactly , doe this constantly and perpetually , and then live ; and as to Threatning thus : Cursed is every one that continueth not in all things that are written in the Book of the Law to doe them , Gal. 3. 10. And of the same mind with our Author is , ( as I remember ) one Dr. I. O. who is very peremptory , that the Iustice of God may have its actings assigned to the full ; which is not done by Any that ever yet was heard of , but the Lord Jesus Christ : Now whilest I see the sweet Agreement of these two at present , I fancy my self with Aeneas in the Elysian fields , pleasing himself with the Amicable correspondence held between Caesar and Pompey ; and yet his delight mixt with another passion , even grief in the foresight of their Civil Wars and Friendly Debates . Illae autem , Paribus quas fulgere cernis in Armis , Concordes Animae nunc , & dum nocte Premuntur , Heu ! quantum inter se bellum , si Lumina Vitae Attigerint , quantas Acies stragémque ciebunt ▪ ? Aeneid . lib. 6. 4. Jesus Christ having undertaken to be a Ransome , and to make Attonement for Sinners , and his blood being of Infinite value , the oldest , greatest , and stubbornest Sinners , through Faith may possibly come to be concern'd in Christs Ransome , and Attonement , and so may be saved with a Notwithstanding their sins ; for seeing Gods Dominion , S●…vereignty , the Authority of his Laws , the Wisdom and Iustice of his Providence , are all vindicated by this Means , and security given that none of his Attributes shall be reproached , what can Now hinder repenting sinners from coming to God ? and what can hinder God from rewarding those that so come , and diligently seek him ? Nay , 5. God cannot but be well pleased when his own Son undertakes to be a Ransome , and to make Attonement for sinners . And the Reason is evident , The price being of Infinite value , and payd into God●… hands , he cannot but be satisfied with it . Nay further , We can Reasonably desire no greater security for the Performance of the Gospel-Covenant , than that it was sealed with the Blood of Christ , the surety of a better Testament , Heb. 7. 22. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that undertakes for the Performance of it . I could willingly lose my self , my Reader , and my Time in the Throng of these good words . Say not ; This is only the Sealing of a Covenant on Gods part , undertaking for him whose veracity needs none to undertake for it ; but not for us , whose guilt and weakness needs an undertaker . The Covenant being mutual , the undertaking must be supposed Reciprocal also ; and so I hope our Author intends it ; that as Christ undertakes for God , with Man , so he undertakes with Man unto God. Perhaps you will say , A word or two might have been added , to have put matters out of dispute ; why so there might in any bodies Writings besides his , and as many spared , hanc veniam petimúsque damúsque . As 1. It 's likely you would have had him say , The Vertue of Christs Sacrifice depends not onely very much on the Greatness of his Person , but Altogether , and the Acceptation thereof with God depends on the Compact between them both ; seeing that which depends altogether , does depend very much on the Greatness of his Person ; and therefore pray let that break no squares . 2. Whereas he sayes , The Blood of the Son of God , is such a Confirmation of the Covenant , as the World never had before . Perhaps you would add Actually , because the World had it before Virtually exhibited in Sacrifices , and accepted as already Performed : But set your hearts at Rest , whether he meant well or ill in this Chapter , I 'le engage you shall not be prejudiced , if he happens to discover an ill meaning in the next Chapter ; and in the mean time , let us go seek all over Pauls Church-yard , Little-Britain and Duk-lane , for an old Treatise , De modo tenendi Anguillam Aequivocationis per Caudam . ( 5 ) The Person of Christ is of no other Consideration in the Christian Religion , than as it has an influence upon the great Ends of his Undertaking . I confess , I had thought , our Author had not been upon the Head , What Consideration the Person of Christ is of ? but , Of what Use the Consideration of his Person is ? but let that pass . I had thought too , that the former four particulars had shewn us , What influence Christs Person has upon the great Ends of his Undertaking ; and therefore this seems not to be a fifth Particular , but the total summe of the other four , but I wave that too . The Lord Jesus Christ undertook both with God and with Man ; for God , and for Man , and he had special Ends of his undertaking in both . He undertook for God , that he should be willing to pardo●… sinners ; and for man , that he should return and come back to God : He undertook to God , that his Attributes should not be reproached , but all secured , his Righteousness cleared , his Holiness vindicated ; he undertook to man that God should make every word and letter of the Promises good ; as they stand in the Covenant of Grace : He undertook that God●… Iustice , should not break out upon the believing , repenting creature , to consume him ; and he undertook that Man should not break in upon Gods glory , nor break away from Gods Wayes , in a manner inconsistent with a New Covenant . What a horrid Absurdity then must it be , to imagine that his Person will destroy these Ends , or to expect more from the excellency of his Person , than his Gospel has promised Most wretchedly therefore doe they deceive themselves , and wrong the Redeemer , who Trusting to the goodness of his Nature , Renounce his Mediation ; that trust in his Person without a Promise , nay in contradiction to the Terms of that Covenant which he hath seal'd with his Blood ; that quit hi●… Promise , to rely and rowl on his Person : For should he acquit those men whom his Gospel condemns , wilfull and incorrigible sinners , this would flatly disannull the Covenant : Though he may absolve such sinners as the Covenant of Works condemns , through the Intervention of Christs Sacrifice . But I perceive we are besides the Cushion all this while , nay besides the Book , for he knows none tha●… will in so many words own it , nor does he , dares he charge any man with it ; but yet it 's the natural I●…terpretation of Trusting in the Person of Christ. That is , It 's impossible to Trust in Christs Person , but you doe ipso facto Renounce his Mediation : or to Trust in his Blood , but you must ●…o Nomine doe it in Contradiction to the Terms of the Covenant sealed therewith ; or which is all one , it 's impossible but that things subordinate should be opposite ; The blood of Christ and the Covenant of Christ are perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Person of the Mediator , and his Mediatory work cannot be conceived , but they involve the thoughts in a thousand Contradictions ; Positio unius , est Remotio Alterius ; Nay soft sayes he , I onely mean , in case they understand any more by these things , than expecting to be saved according to the Terms of the Gospel-Covenant . I do not think they doe . And as our Author gave his word for those that are suspected to make Christs Person useless ; if my word would go as far as his , I would readily engage it for them who are suspected to make his Laws useless . And so once again , all is Husht and still ; and the fearfull skirmish that was towards , is at present stinted , Pulveris exigui jactû . Let me therefore in the Close , give our Author one wholsome Caution : That he would not be too rash and peremptory in drawing , or wracking Conclusions from other mens Expressions . Some will think , he has mistaken in his own , and may with more ease in others Principles , and the Conclusions from thence . A Ladder of Deductions and Inferences forty Rounds long , is not easily master'd : A Sorites or Climax may quickly impose upon us ; we are never sooner cheated than in a Chain of many links , the smallest interruption may secr●…tly and insensibly discompose the whole series and concatenation of Dependencies , wherein we fancy an infallible Connexion ; I would not anticipate 〈◊〉 Hericano ; ill weather comes unsent for ; and is alwayes too soon , and unwelcome when it comes the latest ; let us therefore keep our selves well , whilest we are well . Thus smoothly we conclude ; and say , Here ends your Worships Chapter for the Day . CHAP. III. Section 1. Of the Knowledge of Christ. THis Section allures the Eye of the Reader with the specious Frontispiece of the knowledge of Christ , but proves a mere MockBeggar-Hall , and Fools Expectation , like a Fair Porch to no House , or a great Mountain without a Mouse ; just like the Guilded Titles of Apothecaries Boxes , which pretend to Lodge the rich Drugs of Pontus , and both the Indies ; but are Inhabited often by the Poysonous Spider , and Hung with Cobweb-Tapistry , Spun out of her own Bowels , and Woven with her curious Fingers : Or like those gawdy Signs which Encounter us upon the Road , whose promising Motto first Invites the Traveller with Hopes of Horse-meat , and Mans-meat , and then Baffles his hopes with Entertainment that would sterve a Dog : To see our Author heaving for a far-fetcht Blow , you would verily think he Design'd to Knock the Business stone-dead for ever ; whilst he does but Imitate the Black-smith , that would needs Use the great Sledge - Hammer to Kill a Flie on his Childs Fore-head , and very Discreetly dasht out the poor Infants Brains . Leave we him therefore to the Satisfaction of his own private Thoughts a while , and let ours give the Readers Patience a small Exercise . The Happiness of Man consists in the Knowing and Enjoying the True God , blessed for ever ; and therefore He , who is never wanting to his own Glory , nor to His Creatures Happiness ( in such ways as best Comply with His own Unsearchable Wisdom ) first Created Man , and then gave him an Understanding to Know , a Heart to Love and Enjoy His Creator : Admirably proportioning his Faculties to his Employment ; and as he made it his Work and Wages to Love and Serve , he furnisht him with a Soul qualifi'd to Love and Serve his God : But when Man had sinned , and thereby lost his Fitness for that blessed Service ; it pleas'd God to enter into a New and better Covenant with him , Establisht upon that Promise , Gen. 3. 15. The Seed of the Woman shall bruise the Serpents Head. God would not suffer Satan to rejoyce too much in his success , and glory in his greater hopes , that he should sweep the World before him , and draw the rational Creation into the same Ruine , into which he found himself Irrecoverably Plunged . The Father had Divided to the Redeemer a Portion with the Great , and Promised He should Divide the Spoyl with the strong , and Wrest out of his hands that Advantage he had gotten over Man by sin , and the Curse inseparably annext to it : In the Faith of this Promise , had guilty Man encouragement to Return to God , and not sinck down in black Despaire , to which , the Reflexions he must needs make upon that Cursed state he had so cheaply brought himself into , could not but Expose him . And though the Generality of the Sons of Men through their own sinful Neg●…ect , Lost the Faith of that first and precious Promise ; yet the Gracious God took Effectual Care , that his Service and Worship should be carried down in a chosen Seed and holy Line , from our first Parents , by righteous Abel , heavenly Enoch , upright Noah and others , to believing Abraham , to whom he was Graciously pleas'd to vouchsafe a more Distinct and Explicit Revelation of the Promised Seed : And whereas before , all Families of the Earth might equally pretend to the hopes of it , Now God Clears and Secures it to his Faith , that in his Seed ( by the Line of Isaac ) should all the Nations of the Earth be Blessed . In pursuance of this Promise , and the glorious Design managed thereupon , he Renews in a more Solemn , Ample , and full Manner , the Covenant of Grace with him , the Epitome , and Abstract whereof was this , Gen. 17. 7. I will be thy God. And for the greater Security , adds Circumcision , a Seal of the Righteousness of Faith , Rom. 4. 11. As the Family of Abraham was branched out into two ; so we observe how the vigilant Eye of Providence Traces that Line , by which He had fore-appointed to Conveigh so Rich a Mercy as a Redeemer , down to the following Generations : And accordingly he Hedges it about with special Care , Waters it with extraordinary Blessings , Impales it from the Common and Wild of the World , by distinguishing Ordinances , that it might get a fixed Root in the Earth . Hence was Ishmael waved , and Isaac taken into special Protection ; Esau excluded , and Jacob comes under the peculiar Cognizance of God ; just as the Stream and Current of the Promise found its proper Channel , and the other Old ones grew either Shallow and Inconsiderable , or quite Dried up . For the better Securing , and more prosperous Managing this great Project , God was also pleased to cast the Posterity of Iacob into a visible Church-frame , and Political Model , appointing to them a Ceremonial Law as an Appendice to the former ; and the Iudicial Law as an Appendice to the latter Table of the Moral Law , accommodating so the whole , that all might lead to Him who was indeed the whole life and Soul of that Administration ; An High-priest and other inferiour ones he also instituted , with great variety of Sacrifices and operose services , ( arising from the beggarliness and poverty of all Types ) fully to represent the Messiah , in whom they did more abundantly meet ; yet herein might they ( as in a Glass ) eye a Redeemer , and in him , God appeased , sin pardoned , and their Persons justified , and accepted ; The satisfactory Reason whereof lay onely in him , who was the Lamb slain from the foundation of the World , in Gods Acceptation , and representation to the Faith of Believers . Now whilest God did thus Train up the Jewish Church , in the hopes , and expectation of a Deliverer ; he offered also to others of the World , ( though forfeiting Gods especial Notice by the general revolt , and common Apostacy , ) a joynt Interest in those priviledges stated and settled upon the Iudaical Church as her Dowry , provided they would come under the bond of the Covenant , and joyn themselves to the people of God , and thereby attend the great Ends and reach of Divine Grace , to save sinners by the Intervention of the seed of the Woman . And further , to leave some standing hints upon Record , that in due time he intended to throw open the bedge , and let the Gentiles into the Priviledges of the Iews , ( who seem'd the Monopolizers of all true Religion , and Worship ) it has graciously pleas'd the same God to reveal to some few others out of the Purlieus of that Body , as to Iob , the Doctrine of a Redeemer , as early pledges to the World , that those favours should not alwayes lye under Sequestration ; How miraculously God preserved this Church and State , is needless to insist on ; but remarkable was his Care over Iudah , that though she had justifi'd her sister Samaria , and out-done those in sin , whom she had out-gone in Mercy , yet when the ten Tribes were hurried away into Captivity ; God remembred that ancient Promise , that Scepter and Law-giver were not to depart from Iudah , till he that should come , was come : and therefore notwithstanding as heynous provocations ( all Circumstances considered , ) and proportionable dangers , as ever yet exposed a people to utter ruine , still Iudah lived : And though the Holy God in Vindication of his wronged Honour before the world , was concern'd to visit their Iniquities with a Seventy years Captivity in Babylon , yet still he kept a fixed Eye upon the Tribe of Iudah , and especially the Family of David , to which ( e're this ) the producing of the Messiah had been entai●…ed . And it was not for Nothing , that after their Return , they were so precise and punctual in their Genealogies , that there might no scruple arise in after-times , when Christ should come , but that he was of the Stock of Abraham , of the Tribe of Iudah , of the seed of David according to the flesh : In contemplation of which stupendious design , the wisdom of its management , his Arm made bare , to second and back the work , how the Great God preserved the Iewish Polity from utter dissolution , till it had done its work , and teem'd the Messiah into the World ; and when that was done , how all things conspired for its dissolution ; how the greatest Convulsions and Earthquakes , which would have unhinged other Kingdoms , and have thrown them from their Consistency , yet made that Common-wealth take deeper root , whilest God would serve himself thereof , and when he had no more service for that Tribe , how it was scatter'd ; How Providence marvellously secured the Vessel ( in the midst of those waves which the Malice of Hell endeavoured to lift up as high as Heaven ) wherein the Salvation of the World was embarqued , and when it had once safely landed a Saviour in the habitable parts of the Earth , where his delights had been , how the Ship sprung a leak , and sunk of it self : These things make me ( with the Divine Herbert ) pause , and say , How dear to me , O God , thy Councels are ! Who may with thee compare ? But our Authors lips doe not like these Lettuces : Two things he industriously sweats at in this Section : First , To shew us , Wherein Happiness consists , and then to inform us in the Way and Means to reach that Happiness ; A glorious Undertaking indeed ; wherein though he should founder , yet an Attempt has its praise , and may at least plead for Phaëtons Epitaph , Quem si non tenuit , Magnis tamen excidit Ausis . It was Austins Censure of the Platonists , Patriam viderunt , Viam ignorârunt : They were convinc'd that true Happiness must needs consist in enjoying the True God. The chiefest Good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Being , Self-being , Essential being ; but they were wretchedly bewildred in finding out the way to the enjoyment of him ; and for all their skill could never double the Cape of good Hope . Where Plato ended , our Author begins , Ubi desinit Philosophus , incipit Theologus ; and wherein he fail'd , he undertakes to write his Supplement . [ 1 ] Then ( though there be less need of that ) would you know wherein true happiness consists ? you are answer'd , In the Knowledge and Love of God , who is the greatest and best Being . If he means the utmost happiness Mans Nature is capable of , it wants a word or two ; This Knowledge must be a perfect Knowledge , and this Love , a perfect Love ; and to this Knowledge , and Love of Man to God , you must adde the Sense of Gods Love to , and delight in Man , and Mans reciprocal satisfaction and complacency in God as his Portion . It 's a tedious Question bandyed amongst the School-men , wherein the Formale of Blessedness lyes ; some contend for the Vision , others for the Love of God : but he seems to me to have determin'd best , who has joyn'd both ; Faelicitas hominis consistit quidem in Visione , sed Charitativâ ; & in Amore , sed Oculatissimo . The Happiness of Man consists in the most Loving Sight , and in the most Seeing Love of God ; but the Controversie will not lye here . [ 2 ] For the Means of Reaching this Happiness , he assigns this ; God hath made known himself and will to the World. Our Author is now obliging Posterity with a Discovery of the North-east Passage to China , and the Indies ; the old way round about Africa is tedious , and dangerous , and therefore let him not want the Trade-wind of your Prayers , that he meet not with Sir Hugh Willoughbies Fate , whilest he attempts to make out a shorter Cutt. Now concerning this , you must understand ; That God who is never wanting to his own Glory , and the Happiness of his Creatures , hath taken care in all Ages , by one Means or other to make known himself , and his Will to the World. Our Author presumes he has penn'd this Discourse with much Artifice , and laid a train of fallacies for us , which if not timely discovered , and prevented , will irrecoverably blow us and our Cause up into the Aire , in the next Section : But indeed the best part of his Policy is the confounding of things , and involving them in such Intricacies and Perplexities , that it 's much harder to discover his Errors , than to confute them being once discovered ; like what Physicians tell us of the Hectick Fever , that in its first Rise it 's hardly discerned , but otherwise easily cured ; and at length easily discovered , but then impossible to be removed ; according to the French Proverb , Toutes les maladies , termines en Ique , font aux Medecins la Nique . And therefore , e re things are gone too far , and we be given over by Aesculapius himself , as those whom safety it self cannot save , let us try if we may prevent a growing evil . And ( 1 ) it stumbles some I perceive , that he layes the Happiness of Mankind in the Knowledge and Love of God , and then the Means to that End in making known himself , and his will ; which looks as if the Means and the End were coincident , and the knowledge of God , were the way to know God. ( 2 ) He supposes that God has by one Means or other made himself known : by which Means , if he understand no more than the lowest Agents , and subordinate Instruments , it will not doe his work , and we can grant what will not serve his Cause ; but if he exclude the Son of God , who is the Sovereign Revealer of the Fathers Counsels in all Ages ; that we shall not grant , and that he cannot prove . ( 3 ) We are more dissatisfied about this one point , that he makes the Revelation of Gods Will a sufficient Means for Happiness , to all Ages : for though it were granted to have been so , in the state of primitive Integrity ; yet it 's not so in those Ages when the whole world lay in wickedness . The Spirit of God describes the state of Sin , to be a state of Impotency . Rom. 5. 6. When ye were yet without strength , in due time Christ dyed for the ungodly : There must goe something more ( then ) to make the Means sufficient to attain that End , than a Naked discovery of what God would have Sinners doe , even strength and ability to doe it ; for the Will of God was , and is the same ; Doe this and live ; and if strength be not afforded to fulfill this Law exactly ( which none could ever yet find ) nor a Substitute allowed , ( which some will not accept , ) Man may , and must perish as well with , as without the discovery of Gods Will ; with this onely difference , that he sees now his sin going before him unto Iudgement . ( 4 ) It 's very vain to talk of Mans tampering about doeing the Will of God , in Order to Eternal Life , till some means be found out to take up the old Controversie ; and make a peace betwixt God , and his Creature , that they may treat upon other Terms ▪ We are sure Adam thought it so ; And the first in its kind may well be allow'd the just measure of all after Attempts ; who when he had sinn'd , went and hid himself ; at once discovering both his Rational fear , which was to stand before God ; and his foolish contrivance , which was , to hide himself from God in the Covert of the Trees , under which ( nay under Rocks and Mountains ) it had been more comfortable for him ever to have shrowded his guilty Face , had not God revealed the postliminary means of conversing with him . ( 5 ) We think our Authors Reason is as lame , as his Assertion , viz. Because God is never wanting to his Creatures happiness : To which I return , 1. God will not have his Goodness impeached , because he exerts it such a Way , Method , and Measure , as seemed good to his own infinite wisdom , and sovereign pleasure : If any shall dare to charge God foolishly , I doubt not he will acquit himself well enough ; but if he will plead his Prerogative , he can demur to the Iurisdiction of the Court , and refuse before the Barr of Imperious and sawcy Reason , to give an Account of any of his matters , Job 33. 13. But , 2. God did create man upright at first , and if he departs from the Law of his Creation . I know not whether an Action will lye against his Goodness , should he leave him to perish in his Apostacy ; A Father is not bound to set up his Son , as oft as he will shut up shop and become Bankrupt . 3. God was not wanting to the Happiness of his Creature when fallen ; but did provide a remedy for him , and remembred him in his law , in his lost Estate ▪ because his mercy endured for ever : but then 't is upon another Account than this Assign'd by our Author : for he supposes , That Gods not being wanting to his own Glory , and not being wanting to his Creatures happiness , stand upon one and the same level , in equal terms of Necessity : but I suppose quite another thing ; God had not been wanting to his own Glory , could have secur'd that well enough , though Man had perished , though he had never revealed a Mediator betwixt God and Man : And that he has done it , is to be ascribed to a Sovereign Act of Grace . But I see what things are vereing to : Deus non erit Deus , nisi homini placuerit : God shall not be God , unless he approve himself to every Caprice of a Rational Divine ; who has two peculiar Priviledges , and incommunicable Properties ; one , that he may call whom he will Irrational ; and the other , that he may canonize what he will for Reason . 4. I 'le throw him in a little one . Although he tells us , God is not wanting to the happiness of his Creatures , and therefore by one means or other he revealed himself to the World : yet he also acquaints us , p. 30. Long and sad experience proved all these wayes ineffectual : And as good never a whit , as never the near ; For all this was but rubbing a Brickbatt , and putting a Blackmore into a Lather , and so we are but just as we were ; for though he was not wanting to them , yet it seems , wisdom was wanting to Him , whose Contrivances did not attain their Ends ; and thus our Author has spun a fair thred ; I 'le onely mind him of the Epigram : Turpe est difficiles habere Nugas , Et stultus labor est Ineptiarum . Having discoursed these things in general , it 's a fine sight to stand by , whilest our Author is dividing the World into Provinces ; and its several Appartments : And you shall hear him ( not ●…ispute , but ) with the Cartesian ; Provincias dare Atomis , or split a single Cummin-seed into four and twenty equal parts . ( 1 ) For the state of Integrity ; How God was not wanting to his Creatures Happiness therein , he informs you at large . He left such visible Impresses of his own Wisdom and Power on the works of Nature , and planted in the Mind of Man such a Natural Knowledge of himself , that it was as easie to discover the first Author of all things , as it 's now for a well disposed Eye to see the Sun when it shines , and while Man preserved his Innocency , God Himself did not disdeign to converse with him . And so I hope Adam is well provided for : Some may think , that we are here less agreed , and others that we are more of a Mind than indeed we really are . I shall not take notice of that Phrase of conversing with God , it looks as if it were neer a kin to , and well nigh as bad , as that of holding Communion with God , which he afterwards throwes up his Nose so scornfully at : Some other matters may have a Room in our Consideration : As , [ 1 ] That this Knowledge of God was Natural , had need be a little better trimmed than ordinary : Natural , either imports what is constitutive of our Beings , or flows immediately from the Principles of Nature ; or else what is congruous , and agreeable to our Natures , as designed for such an Employment as is proper to them : If he take Natural in the first sence , I softly deny that , The Knowledge of God which made or would have made Adam happy , was Natural to him : And my Reason is , that what does so constitute Nature , or flow immediately from the Principles thereof , cannot possibly be separated from that Being , but withall , the very Being is destroy'd ; but we see damned Souls and Devils retain all that knowledge of God , which did constitute their Essences , and yet have lost all that knowledge of God , which is or may be a Means to their happiness ; they retain their Beings , are not physically stript of them , though they are Morally devested of all the Comfort of their Beings : but then if by Natural Knowledge , no more be intended , but that upon supposition , God would create man to serve , love , and enjoy him , it was due to a Being so posited , to be so qualified : If man must serve his Maker , and in that service enjoy him , and in that enjoyment be Happy in him , then indeed is it natural , such a Knowledge , such a Will , such a Heart , should be bestow'd upon him ; but I would have this Bush soundly beaten by a better Huntsman than my self , and ten to one , he may from under it start a Pelagian . [ 2 ] It would be enquired , whether this Natural Knowledge was a sufficient means for Adams Happiness ? Our Author seems clearly to assert it , but I confess I cannot joyn with him , as believing that much more was required of , and indeed bestow'd upon him than a Natural Knowledge of God. He was made in the Image , and likeness of God , Gen. 1. 26 , 27. A main part of that Image lay in Righteousness , Eccles. 7. 29. God made man upright , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Rectum ; there was a Rectitude of all the Powers and Faculties ; an exact conformity of them to one another ; and of all to the Revealed Will of God ; And this appears , In that the Image of God restored by Grace , assures us what that Image was which he once had , but since has lost , Eph. 4. 24. And that ye put on the New Man which after God is created in Righteousness , and True Holiness : And indeed , the first man not being capable of a forreign Righteousness , whereby he might be justifi'd , ( that Covenant either not needing it , supposing he had stood , or not admitting it , on supposition of a Fall ) he must necessarily have a Righteousness inherent , one of his own , to qualifie him to hold Communion , or ( to speak warrantably with our Author ) converse with God. [ 3 ] I question much that Expression of Innocence , as not very Innocent ; it has been taken upon suspicion many a time , and sometime could not give a good Account of it self . Casta quidem sed non credita : And it has been the more narrowly observed , since a Generation of Men arose in the world who would perswade us , That the Perfection of Man in his first Creation , lay not in any positive Qualities of Holiness , Righteousness , and Truth , but in a bare Freedom from sin ; That is , they would fancy Man to have been created as pure white and Innocent as a sucking Lamb ; but not so much as the first preparative blue towards the tincture of any Vertues ; but whether this one word in our Author , may be iuterpreted so high , time must discover . And hitherto of the State wherein God created Man. ( 2. ) A second Period of Time into which our Author has Thrown the World , is that from Adam to Abraham , inclusively . Upon which Interval he Philosophizes even to our wonderment . In after-Ages as Mankind grew more corrupt , and declined to Idolatry . Here I want our Authors Accuracy , or must complain of a Fallacy ; for methinks it 's a deadly long stride , to step from Adam to after-Ages , without the Bridge of some Neat Transition ; he might have made two steps of this : just now , we found Man in the state of Innocency , and now we find him corrupt , and declined to Idolatry , and yet none can imagine how this evil of Sin and Misery invaded the world : The Heathens were at their wits-ends about it ; the Manichees could not invent a way to assoyl it , but by assigning a double Eternal Cause , or Principle , the one of Good , the other of Evil : And now when we expected great matters from this Gentleman , to be left in the lurch , and fobb'd off with a blind account , that this was done in after-Ages ; In after-Ages as Mankind grew more corrupt : Oh! it seems they were Corrupt before , and enclined to Idolatry , but in these villanous after-Ages they grew more Corrupt ; Religion pass'd through many hands , and in long Tract of time gathered Moss and Furre ; Men sliding insensibly , none ever knew how , into this degeneracy ; and Trace it up as high as you can , yet Nilus hides his Head beyond the Mountains of the Moon : That Men are corrupt and stark naught we see , but how they became so , or when first turn'd out of the way , that 's hid in darkness and perpetual Night . But there is one St. Paul ( as obscure an Author as some would represent him ) that would have spoken a thousand times more to our satisfaction than this Gentleman . Rom. 5. 12. By one man sin entred into the World , and Death by Sin , and so Death pass'd upon all men , in that ( or in whom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) all have sinned . V. 17. By one Mans Offence Death reigned by one . V. 18. By the Offence of one , Iudgement came upon all to Condemnation : That the evil that we experience in the world ( and that 's abundance ) may be reduced to two heads , it 's either Malum Culpae , or Malum Poenae : Either the Evil of Sin , or the Evil of Punishment for sin . Now this Excellent Author tells us , that both these Evils came from one root , one spring , and that was one Man , and that one Man was Adam ; This seems to have a probable face of the Origine of Evil , but he was a dark Writer . There is therefore another Author , that wrote a Book called , The Catholick Doctrine believed and professed in the Church of England ; one with whom our Author has some Reason to be acquainted , for a Reason or two that I know of ; now this Author tells us , Art. 9. Of Original or Birth-sin , That ▪ Original sin standeth not in the following of Adam ( as the Pelagians vainly talk , N. B. ) but it is the Fault and Corruption of the Nature of every Man , that Naturally is ingendred of the Off-spring of Adam , whereby Man is very far gone from Original Righteousness , and is enclined to evil , so that the Flesh lusteth against the Spirit , and therefore in every person born into the world , it deserveth Gods wrath and damnation . I promise you here are a great many terrible words , that would not be dofft of with a Flim-flam of Mens growing corrupt in after-Ages ; for this Article is positive , that All that are naturally engendred of Adam have a corrupt and faulty Nature ; Abel as well as Cain ; Iacob as well as Esau ; and Isaac as well as Ishmael ; Such however then was their State : Now what Means did God afford the Men of this Generation , that he might not be wanting to his own Glory and their Happiness ? Why you must know in the first place , that some of the Men of this Age were good Men ; others were corrupt , declined to Idolatry , and degenerate : Very good ; but then one would long to know , how the Good became so ; for how the evil became evil , we are satisfied ; every one engendred of Adam brought with him a corrupt and faulty Nature ; but for the other sort , these good men , our Author leaves us as much in the dark how they became good , as he did before how those other became evil : Let us consult that excellent Author last Named , Art. 10. The Condition of Man after the Fall of Adam , is such , that he cannot Turn , and prepare himself by his own Natural Strength and good Works , to Faith and Calling upon God ; wherefore we have no power to do good Works , pleasant and Acceptable to God , without the Grace of God preventing us , that we may have a good Will , and working with us when we have that Good Will. But let us goe on . God afforded Good Men the frequent Apparitions of Angels , who were the great Ministers of his Providence . Carry this one thing in your heads as you goe Along with my Author and me , viz. That he is demonstrating , That God in all ages was not wanting to his Creatures happiness ; but by one means or other made himself , and his will known to them . Now then , what did these Angels appear to these good Men for ? to acquaint them with his Will ? why it 's supposed they knew that before ; else how became they good ? for such they could not be , without the Knowledge of Gods Will , antecedent to their Obedience , though perhaps they might have stumbled upon some Act materially the Command of God ; as a Blind Man by Chance may catch a Hare : what then ? to protect them ? Protection required not Apparition : what then ? to carry some occasional Errand from God , wherein they were concern'd to be instructed , upon the emergency of some extraordinary Providence ? Very true ; but not at all to his purpose : but I shall have no more Concern herein than to move a few Quaeries . 1. It may be enquired , what Angel it was that Ordinarily appeared to the Patriarchs of old ? the rather because he is peremptorily called Iehovah , the Essential Name of the True God : And I find some have pleaded that the Second Person of the Trinity , by way of Praeludium to his future Incarnation , to shew that his delights were with the Sons of men , and how ready he was to do the Will of his Father in the Redemption of the World , when in the fulness of time , a Body should be offer'd him ; and their Pleas have not been removed , and they are somewhat confident cannot be . And as I remember amongst many other , they insist upon Hosea 12. 3 , 4 , 5. He took his Brother by the heel , and by his strength he had power with God , he had power over the Angel ▪ and prevailed , he wept and made supplication to him , The Lord God of Hosts , the Lord is his Memorial ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : If this was not the True God blessed for ever , that wrestled with Iacob , an Atheist will bid you prove there 's a Better than the Lord God of Hosts , whose Memorial is Iehovah ; if it be ; then he was also the Angel that appeared , and who could that be but the Second Person ? 2. It may be asked I hope without offence , ( supposing that Created Angels did ( as sometimes they did , ) appear to good Men , and that their Message was the Mind of God concerning their Happiness , and Blessedness in the Enjoyment of God ; ) whether they preach'd any other Gospel than they preach'd to the Shepherds at Bethlehem : because it would seem , that these inferiour Angels could not employ their Tongues upon a more welcome Theme , than Him , who was their Head , and under whose Obedience they were Ranged by Creation , and to whom he was also a Mediator of Confirmation . 3. It might deserve Consideration , How far Angels are the Ministers of Gods Providence ? That they are Ministring Spirits sent out to minister unto them who shall be Heirs of Salvation , ( Hebr. 1. last , ) we thankfully believe and own ; yet God has not left his Inspection into , or oversight of this lower World : This looks like some New Divinity , new vamped up from the old Epicurean Philosophy , which represents God as living at ease and enjoyingly in Heaven , and not concerning Himself , ( for that would they think disturbs his Peace , ) with the Brangles and Contrastoes of Men , but Rules all by the Court of Delegates . For the Good men , we shall not need to be too sollicitous how they did , doubtless they would shift well enough in the world : All the difficulty is , about the Degenerate , how God carryed it towards them , that he might not be wanting to their Happiness ? Now here indeed our Author helps at a dead lift . Two Expedients he used : First , The Preaching of some eminent Persons , such as Enoch , Noah , and Abraham : And herein we cannot but admire the wisdom of God in the Old World , that he sent none but Righteous Men to preach Righteousness , to an unrighteous generation . To vapour against sin , and then to wallow in it ; to forbid our Patients that Food which is often found upon our own Trenchers , will not gain much credit to our Doctrine , and therefore Christ , Acts 1. 1. is said first to Doe , and then to Teach : Otherwise Ministers words are look'd on as things of Course , to while out one Glass , that they may be readier for another : Such Preachers being like him in the Comoedian , Qui alterâ manu fert lapidem , panem ostentat alterâ , that is , he feeds his Auditors like Apes , with a Bitt and a Knock : but here are a few things upon this head , that we cannot pass by , for our Author is as full of Excellencies as an Egge is full of Meat . ( 1 ) Here has been good Provision made for Good men , and pretty good too for the more degenerate part of Mankind ; but there 's a midling size of Men , all this while , that have no care taken of them , sink or swim : Men , that your Papists will tell you , are too good for Hell , and too bad for Heaven , but of a just Gage for Purgatory : Now these men did not need such extraordinary Helps as Noahs , and Abrahams Sermons ; nor could deserve the apparitions of Angels , and therefore they must be content to drudge through the work in their own strength , whereof having a sufficiency , enough is as good as a feast , & Frustra fit per plura quod fieri potest per pauciora . ( 2 ) What Righteousness was it that these Men preach'd ? Surely it would have been a hard Venture to have preached to them Their own ; for if Mans Nature be Corrupted , and he lyable to Gods Wrath , and Damnation , as the Church of England determines ; it will be very difficult at least , to bring such a Righteousness to God out of so vitiated a Nature by its own mere strength , as may plead acceptance with him : That Righteousness which is the Result of our utmost Obedience , has some flaws in it , that make it very improbable to justifie any person in the world under our Circumstances , that is , Sinners . 1. That Obedience which we may plead and abide by before God , for Justification and Eternal Life , must be entirely our own ; performed in our own strength : it were idle presumption to come to God , for Acceptation and a Reward for that which we are beholden to his Grace and strength to help us to perform . 2. That which is not absolutely perfect cannot justifie in the face of a perfectly holy Law , and an infinitely perfect holy God. For if any thing short of Gods demands , would serve to justifie a Sinner , what should hinder but that , seeing God is infinite and absolute in Mercy , he might abate the whole ? Nay indeed , if God can abate , and come down from his first Terms , who shall set the Dice upon his Grace and goodness , and say , Thus far shall Mercy goe in Abating , and no further ? And in a little while , no doubt , this Doctrine will be so well improved , that we shall have it made as plain to us , How God may justifie all the Debauches of the World , as a Repenting Sinner ; if no respect be had to the Satisfaction and Interpoposition of Another . But of these things abundant occasion will be administred for Debate in the following Papers . But then Secondly , there 's another Expedient , which God used to reclaim the more Degenerate part of Mankind , and that he tells us was the good Examples of good men ; how they lived , and how well they sped by Holy Living , and how they were rewarded , and how happily they dyed , and how much God delighted in them : All this is True in it self , Enoch's Translation , Noah's Preservation , Abraham's Exaltation , and Lott's Ereption , were convincing Arguments how dear these good Men were to God : But first I would say , it was a more Convincing Argument to me , that God was Good to them , who made them so , who call'd Abraham from Ur of the Chaldees , from the Idols which his Family had worshipt on the other side the Flood : It was Gods Grace that raised up the Righteous Man from the East , and call'd him to his foot , Isa. 41. 2. And then secondly , I would say too , that there wanted something more than outward Examples to make that Age happy , even an inward Operation of Gods Grace ; for the Church of England has excellently resolved , Art. 10. The Condition of Man is such after the Fall of Adam , that he cannot turn — without the Grace of God preventing him , that he may have a Good Will. ( 3. ) We are now arrived at a third Division of Time , stretching it self from Abraham untill Christ came in the Flesh. For when the World would not be reformed by single Examples , ( as ye know one Swallow will not make a Summer , ) what did God doe then ? why he chose the Posterity of Abraham to be a publick and constant demonstration of his Power , and Providence , and Care of Good Men. Our Author fancies that God had been trying Conclusions , and casting matters in his thoughts , how he might reform the rugged World ; and that he might be sure to hit o' th' right way at last , he ventur'd first upon single Experiments , and then upon Experiments in Consort ( just like my Lord Verulams ) and yet none of them would come up to the designed End. I have heard of one that would needs trye how to make a dead body stand upright , he set him upon his feet , and placed him i●… his true perpendicular , yet still he crinckled i' th ●…ams , or one mischief or another , he would not stand ; at last tyred out with his fruitless labour , he gave it over , concluding all was not right within , there was some wheel or pulley , some spring , or string broken . Just such a process does our Author modestly ascribe to the great and wise God. He supposes God was not wanting to his Creatures Happiness ; and I may suppose God knew well , what would serve to answer his Creatures Happiness , in the present posture he was in ; and yet all came to little or nothing , surely there 's something wanting somewhere or other . But there never comes better on 't , when men will proceed upon a false ground , and tyle over one Absurdity with another , that their Errours may not rain through : Therefore , 1. God was never disappointed in the Counsels and purposes of his heart ; whatever he undertakes according to the good pleasure of his will , he goes through with it ; If he will work , none shall let ; If he sayes it , he will doe it , and his word shall not return to him in vain , but accomplish the thing for which he sent it : Thus Enoch's , Noah's , Abraham's Ministry atchieved whatever his hand and Counsel fore-ordained by them should be done : And if any be angry hereat without a Cause , they must be pleas'd again without amends . 2. Gods varying the dispensation was not because he found it ineffectual , contrary to his hopes , but because he would make all these Providences comply with his grand Purpose of conveying the Messiah to the World at last . He takes this Family , the Posterity of Abraham , to be his Peculiar , and as any bra●…ch of that Family lay out of the Road of Christ , he left it to take its lott in his more general oversight and cure of his Creatures ; That branch of this Root , which was to bear the Messiah , alwayes was kept alive , and the rest , in process of time wither'd , and fell off , of themselves . But there was an odde word dropt from his Pen at unawares , that had like infinitely to have ravel'd all his Affairs , and to have quite marred the Musick of this Paragraph ; had he not been aware of it in due time : He had said , That God chose the Posterity of Abraham . Now you know that the World is wide enough ; and Choosing in its first Notion implies , the taking of one , and leaving another ; and , how to make that fadge with some other Cross-Capers he has in ▪ s Head , was a Matter worthy his thoughts , and timously to be reconciled , which he has thus done : When God chose the Posterity of Abraham , he did not design to exclude the rest of the World from his Care and Providence , and all possible Means of Salvation . That God did exclude the rest , or any part of the World from his Care and Providence , I suppose none are concern'd to affirm , but they who are for God's governing the World by his Courtiers onely , and great Ministers of State : That God excluded the World from all possible Means of Salvation , is an Id●…e Dream , when indeed they excluded themselves . When God gave the Promise to the Common Parent of Mankind , there was a Possibility in the Thing , that that Means of Salvation might have been derived to all those Rivulets into which his Posterity should be subdivided ; and if it was not , I conceive the fault was theirs , not Gods ▪ and all that I know will be proved hence is , That it 's marvellous dangerous to venture the Concerns of another World upon the Credit of Oral Tradition ; for if it proved treacherous when the Lives of men were drawn out to such a length , what may We expect from it , whose dayes are but as a shadow : But if indeed the World lost that Promise , its Encouragement and Warrant in drawing nigh to God , I doe not , cannot see that God was bound to repeat and renew it every Thirty or Forty years , to every particular Kingdom , Nation , Countrey , and the Individuals therein , for fear of being wanting to his Creatures happiness : and I have some hopes that our Authour will shew himself friendly in this business , for he tells us , p. 33. That Now , the only true Medium of knowing God is the Knowledge of Christ , who came into the World to declare God to us . Has God then excluded the rest of the World from all possible means of Salvation ? or , Did the Gospel of Christ come into every Nation , in every Age , and to every individual Man and Woman of that Age , or else must we say that God is wanting to his Creatures in not affording to them , but excluding them from all possible Means of Salvation ? But further , God hath maintain'd a Church in all Ages of the World , where the Means of Salvation have been enjoy'd , and there was a possibility of being interessed in the Priviledges and Advantages of that Church ; for so sayes our Author , p. 29. The rest of the world when they pleased , might fetch the best Rules of Life from Israel : And in all probability , if it was possible to fetch any thing from them , it was as easie to come to , and joyn with them : and then again , it was as easie every jot , to fetch other means of Salvation as the best Rules of Life . But I am afraid , we do not discourse ad idem all this while , perhaps he may reckon upon those to be sufficient Means of Salvation which we think insufficient to Man under his present Circumstances : Let him therefore set up for himself , and prove if he be Able , That the knowledge of so much of the will of God as may be known from the works of Creation and Providence , is a sufficient means for the saving of Mankind ( in any Age he will pick out ) considered as represented by the Church of England , in her Ninth Article , and he shall either have a just Confutation , or a speedy Recantation . One Text of Scripture he judges will doe his work : Rom. 3. 29. Is he the God of the Iews onely ? is he not also of the Gentiles ? Yes of the Gentiles also : It will be convenient to remember here , what he is proving , least his Argument should be sick of an old Disease which some call Ignoratio Elenchi . And that was , That God did not design by choosing Abrahams Posterity , to exclude the rest of the world from all possible means of Salvation , much less from his Care and Providence : And we will readily own , that all that the Apostle had been excluding from Iustification and Salvation , was onely an importunate Thing , which has ever give●… the world trouble in this matter , call'd Boasting : So that , shut out but that , and take in what you will or can ; God is resolved to justifie none , Iew or Gentile , but in such a way as shall solidly ascribe all the Glory to Himself . So that our Author may sleep on both ears in this matter . The Gentiles were never excluded all possibility of Salvation , if they excluded not themselves by Neglecting that Justification by Faith which he had proclaimed ; for so saith the Apostle , v. 30. It is one God which shall justifie the Circumcision by Faith , and the Uncircumcision through Faith. There is one God alwayes the same , and one Faith ever uniform ; and what need had our Author then to fancy , That Enoch and Noah were justifi'd one way , Abraham another , and Believers since the coming of Christ , a third way : For the same Apostle , Hebr. 4. 2. proves that the Gospel was preached to the Iews from of Old , as well as unto others , since his Appearing in the flesh ; the same Gospel , For unto us was the Gospel preached as well as unto them ; and he proves also that the same Gospel was also preached to Abraham , that was preached to the Iews ; Galat. 3. 8. The Scripture foreseeing that God would justifie the Heathen through Faith , preached before the Gospel unto Abraham ; To Abraham in the state of Uncircumcision , and therefore under the Notion of a Gentile , and not a Circumcised Iew. But I would not hinder our Author from making the very best improvement he can of the Text. Which Argument ( saith he ) ( if it have any force in it ) must prove Gods respect to the Gentiles before the preaching of the Gospel , as well as since ; because it is founded on that Natural Relation God owns to all Mankind , as their mercifull Creator and Governour . If it have any force in it ! why do you Question that ? He speaks of St. Paul's way of Arguing sometimes , as if a man might draw Cutts , whether it should have any strength in it or no ; or as if it were an even lay , one way or t'other : No but that [ If ] is not dubitantis , but arguentis , If it have , as undoubtedly it hath ; what then ? Why it must prove : Must ! There 's the singular Happiness of the Man ; who is one of Pauls familiar Acquaintances , and privy to all the Cryptick wayes of his Argumentation : but what must it prove ? why that before the preaching of the Gospel God had respect to the Gentiles as well as since : Have a little Patience . 1. I would fain know when that time was before the preaching of the Gospel ; for we have heard that the Gospel was preached to Abraham , to the Iews in the Wilderness , and I think that was Gospel too that was preached to Adam , That the seed of the Woman should bruise the Serpents head . Indeed there was a time when the Gospel was more clearly , publickly and eminently preached , call'd therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the times of the Gospel ; but I do not know of any , of which it could be said simply and absolutely the Gospel was not preached . 2. I would very gladly learn also what that respect was , God had for the Gentiles : A respect there might be upon Common Accounts ; he was their mercifull Creator and Governour , but that respect is short of what our Author designs : And he might have a respect for the future ; there being good Evidences of Gods intentions to bring in the Gentiles more universally to the knowledge of the Gospel and Salvation by Christ , when time should serve . 3. It would be cleared , what he means by , as well as since ; aequè , but not aequaliter , sure : not so much as since , but as truely and really as since . But because his Reason is to be the Measure of his Assertion , let us attend to it with diligence ; This Respect is founded on that Natural Relation God owns to Mankind : To which I answer , Whatever respect God had to the Gentiles , so as to afford them at any time the Means of Salvation , it was not founded on Natural Relation , as their Creator ; but on a Relation Voluntary , and of pure and mere Grace ; and we will joyn issue with him upon this point when he pleases . But I shall endeavour to set the Apostles Argument upon its own Legs : What he drove at , he shews you , v. 28. That a Man is justifi'd by Faith , without the deeds of the Law : he had proved this in the foregoing Verse , thus : The way that God takes in the Iustifying of a Person , is such a one as shuts out of dores Boasting ; But Justification by Faith , onely excludes Boasting , and the way of Justifying by works would not exclude it , and therefore God takes that way to justifie the Sons of Men : In this 29th verse , he proceeds to another Argument to evince the same Thing . If Justification come by the works of the Law , then never any Gentile could be justifi'd , but some Gentiles have been justifi'd , Therefore Justification comes not by the works of the Law. That some Gentiles had been justified , he proves in the Instance of Abraham , who was justifi'd , not in Circumcision , but in Uncircumcision , as he sayes , ch . 4. v. 10. Now it 's evident , that Circumcision and Uncircumcision are Terms of equal wideness with Iew and Gentile : For that which he calls v. 29. of the third Chapter , Iew and Gentile ; Verse the 30th he expresses by Circumcision and Uncircumcision : It is one God that shall justifie the Circumcision ( the Jews ) by Faith , and the Uncircumcision ( the Gentiles ) ●…hrough Faith ; and this he brings as a proof of his foregoing Assertion , Seeing it is one God , &c. And therefore Abraham , though he were an Hebrew by Birth ( whether so denominated as coming from the Race of Heber , or from his passing over Euphrates , as some will have it , it makes no matter , ) yet being uncircumcised , he fills the room ( in Gods account ) of a Gentile , or one of the Nations . Now for the proof of the sequel of the first Proposition ; That if Iustification comes by the works of the Law , then never any Gentile could be justified : he takes special care to put that out of Question , v. 30. Seeing it is one God that justifies . There is but one God that justifies , and therefore but one way of Justification ; as he is alwayes the same , so is his Method alwayes the same ; One God , one Christ , one Faith ; and therefore if ever any Gentile were justifi'd without the works of the Law , never any Jew could be justifi'd by it ; for that would be to suppose two wayes of justifying sinners ( and such were Jews and Gentiles , both under sin , both guilty before God , ) and then that would prove , that God were not the same one God , which the Apostle throws out of dores . Let our Author now cast up his Accounts , and see what he has gain'd by this place ; God is the God of the Gentiles : Such a God as has justified Gentiles , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ] for instance , Abraham ; and that as his God in a Covenant of Grace , I will be thy God ; and therefore it follows , that Jews are not , were not , could not be justified by the works of the Law ; and then no such thing will be inferred , that God as a Creator had such a respect to every Individual Person in the World , being fallen sinners , 〈◊〉 to give them the Means of Salvation : But to proceed . This plainly evinces ( saith he ) that all those particular favours which God bestowed on Israel , were not owing to any partial fondness , and respect to that People . Methinks I hear our Author speak like the Great Pompey , when he had got Caesar into Lobs-pound . Non recusare se quin nullius usûs Imperator existimaretur , si sine maximo detrimento , Legiones Caesaris sese recepissent inde , quo temerè essent progressae . De Bell. Civ . lib. 3. Let our Author never be reputed a Man at Arms more , if he has not got us into such a Cramp and Purse-nett , that we shall never escape without loss of Bag and Baggage : For thus he assaults us . Had God a Partial Fondness and respect for Israel ? Answer Yea or No. I see we are quite undone : If we say No , he has us on the Hip , and comes over us with a Why not ? what , no respect for Israel ? no favour for his Beloved People ? Why Psal. 147. 20. He has not dealt so with any Nation ; he shew'd his Word unto Iacob , his Statutes and his Iudgements unto Israel : and where are we now ? If we say , Yes : Then he fetches us over the Coles ; What , partial fondness in God! one Law for Titius , another for Sempronius ? Fish of one , and Flesh of another ? I see we must fall upon one of the horns of this Dilemma , and both are equally mortal : And never was there more need of the Curat 's Collect , to be deliver'd from the great Pain and Peril of Cowgoring : We have got a Wolf by the Ears , and dare neither keep , nor slip our hold for our own . When I read this and some other like passages in his Book , surely thought I , this man takes us all for Widgeons and Woodcocks , and that to Scrible with him , is 〈◊〉 thing but the Recreation of catching Dottrels , h●… could never else hope to Impose upon us with so Childish , and obvious a Sophism . In short , 't is nothing but Fallacia plurium interrogationum : As 〈◊〉 you should ask our Author , Whether he were 〈◊〉 London with a Feather in 's Cap ? He would not scruple to answer , He is indeed at London , in the Parish of St. George , but he has no Feather in'●… Cap : Well , Good for one , good for another . God had a respect for Israel , but no partial Fondness . Two things then would be a little cleared , that God had , and upon wh at account he had a particular respect to Israel . [ 1. ] God had a special respect to Israel above all the People in the World , Rom. 3. 1. What advantage then hath the Iew ? and what profit is there of Circumcision ? Much every way ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Upon all accounts they carried it ; But chiefly , that unto them were committed the Oracles of God. Rom. 9. 4. To whom pertaineth , the Adoption , and the Glory , and the Covenants , and the giving of the Law , and the Services of God , and the Promises , whose are the Fathers , and of whom , as concerning the Flesh , Christ came : As whereas God chose Abrahams Posterity , and committed His Laws to them , from whence ( as our Author thinks ) all the rest of the World might when they please fetch the Rules of Good Life , this very thing argues a particular respect , otherwise God might have made them fetch the Rules of Good Life from others : He might have made them the Borrowers , and others the Lenders ; some respect above others , God then had undoubtedly for them . [ 2. ] Upon what account , had God this particular respect for them ? And here we agree with our Author in the Negative ; It was not out of partial Fondness : We would deliver him from that fear , that he may sleep the better , and that for these Reasons . 1. Partiallity and Fondness are words of a harsh sound , they grate upon our Ears with such unpleasingness , that they can be no ways ascribed to the Glorious God : For God stands not in that Place , or Relation to his Creatures that he can be Partial : In matters of mere Grace and Favour , due to neither ( and therefore without Injustice may be denied to either or both as we please ) Partiality has no place . If two Persons be equally worthy , I may give that to one which I will not to the other ; In two Persons justly condemned , the pardoning of the one is no Impeachment of Royal Justice , though the other suffer under his Sentence : If God gave any thing more to the Iew than the Gentile ; The former could not boast , it was Grace ; the latter could not murmur , they had no wrong . If God denied the Gentiles his Gospel , He was not their Debtor ; they owed him more for their Beings than they could ever pay , and it might have been expected they should have cleared their old Obligations , before they desired to be Trusted for more , and run into new Arrears . 2. Then it was upon a most glorious Project , that he might secure to the World the Promised Seed , and have him forth-coming in the fulness of time . Hence is it , that when that People seem'd to be at the brink of final Ruine , to be swallowed up of Destruction , Gods great Cordial was the Reminding them of this , That the Messiah was not yet come , but he must assuredly come ; and therefore no possibility of Internecion , and utter Extirpation of that Nation , Root and Branch ; to which Design of God had they attended by Faith , they had Lived more above slavish fears than they did , Isa. 7. 1 , 2. VVhen Rezin King of Syria , and Pekah King of Israel were in Confederacy against Iudah ; the News discomposed them , The Heart of Ahaz was moved as the Trees of the Wood are moved with the Wind ; and what way Does the Lord take to calm his Tumultnating Spirit ? ver . 14. A Virgin shall Conceive and Bear a Son , and shall call his Name Immanuel . VVhy but may not we be all Dead and Rotten by that time ? No , if Christ must come of the Tribe of Iudah , of the Family of David : That Tribe , that Family cannot perish , till they have served Gods Design and Glorious Ends , in handing down a Messiah , and then they shall be thrown into the Common Box , and retreat to the Gross of the World , under the ordinary Care of Gods general Providence : Till then , they might say with Him : Fear not , Caesarem vehis , & fortunam Caesaris ; Christ , and the Concerns of Christ , are all Ventured in this Bottome . But our Author I perceive does by no means like this Reason : But The Design of all was to Encourage the whole World to Worship the God of Israel . This was a Design indeed , but not the only Design ; He himself assures us of that , p. 28. It was one great and principal Design : And then we must not strain things too far , for fear they break . Our Author must have it Encouraging the whole World , or Nothing ; every Nation upon the face of the Earth : But I doubt the sound of the Jewish Deliverances did not reach the whole Creation , and Habitable World ; we see Sounds grow faint and languish by degrees , and at last Expire : It 's evident that the Gentiles had Inoculated what they heard of the Iews great Salvations , into their own Stock ; and all was involved in Fables , and Superstitions . VVhat they heard of Moses and Mount Sinai , some turn'd into their Bacchus , and his Mount Nysa ; Sampson was grown Hercules , and Noah became Deucalion ; so that Converts to God upon the account of the Fame of these things were very rare , one Naaman in an Age or so , perhaps an Urija●… , or a few more : Totidem tibi sunt Numero , quot Thebarum Portae , vel divitis Ostia Nili . VVhat then our Author Quotes Psal. 98. 2. for , I cannot tell , unless to prove that Jesus Christ should come into the VVorld , to the unspeakable Rejoycing , and Reviving of the rational Creature : Of which this Psalm is a plain Prophesie : And so is Psal. 102. 15. The Heathen shall fear the Name of the Lord , and all the Kings of the Earth thy Glory : And his Practice upon the place is Visible , turning [ shall ] into [ might ] which needs no trouble to discover . The 96. Psal. 4 , 5. shews the Excellency of Jacobs God above all the Idols of the Heathen , and all within the Call of this Psalm , are Invited to come to Joyn themselves to Gods People and Church , ver . 8. Bring an Offering , and come into his Courts ; and both this Psalm , and the 98th . very evidently have their Completion in the Saviour of the VVorld ; both concluding thus , For he cometh , for he cometh , to Judge the Earth ; Verified in Him whose Title was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and who affirms of Himself , John 9.39 . For Judgment am I come into the World. But let us hear more : As God set up the People of Israel as a visible Demonstration to all the VVorld , of his Power and Providence , so he committed his Laws and Oracles to them , from whence the rest of the VVorld , when they pleas d , might fetch the best Rules of Life , and the most certain Notices of the Divine VVill. Fair and softly : 1. These other Nations are supposed by our Author , to have had already good Rules of Life , though not the very best , and certain Notices of the Divine Will , though not the most certain : He tells us p. 29. God instructed them by the Light of Nature ; and then , Quid quaeram foris cum domi habeam ? No need to look out , if they had sufficient at Home , they might save Shooe-leather , and spare their pains . 2. But what if these best Rules of Life were not so easily fetcht , as he imagines ? It was a huge way for men to Travel from the Remotest parts of the Habitable world , to Traverse from the Tropicks and beyond , to Ierusalem , and when they came there , had no assurance they should not come of a Sleeveless Errand , and lose their Labour , or at best have nothing but their Labour for their Pains ; For I do not find that they were under any Command of God to deliver a Copy of the Law to every one that would Whistle for it , or hold up the finger : It Border'd pretty near upon Christs Time , e're the Pentateuch was Translated into Greek by the Septuagint ; and Ptolomy with all his Interest , had enough to do to make the thing Practicable and Feasible . And besides the Jews were so Superstitiously exact in Examining every Copy of the Law , so many Ordels and Examinations it must pass through , before it could pass Muster , that I do not think that the rest of the VVorld could , when they pleas'd , fetch the best Rules of Life : And yet there may be a cunning Truth in 't too : They might fetch it when they pleas'd , because they never pleas'd to fetch it . But , 3. As the Noise of the Jews Deliverances , and Miraculous preservations might reach the Neighbour Countries , ( though that also with much uncertainty , and mixture ) so a general Rumour also might Ring in their Ears about their Ceremonial , Typical VVorship , their Feasts , Jubilees , Temple , High Priest , which were things that made a Noise , but that the World ever believed they had a better Law in Stone , than they had in their Hearts ; I cannot conceive , though I am loath to make my narrow ones the Measure of our Authors Conceptions . ( 4. ) After a tedious Maze in the Labyrinths of former Ages , we are at length safely Conducted to the more happy Times of the Gospel . For , When long and sad Experience had proved , all those [ former ] ways Ineffectual to reform the World , at last God sent his Son , &c. Two things we are here Instructed in : First , Upon what necessity God sent his Son into the World. Secondly , What was his Employment when He was come into the World. And [ 1 ] It may seem that the Son of God had never exchanged the Throne , for the Footstool ; nor the King of Glory , taken on Him the form of a Servant , nor He that was Rich to a Miracle , have become Poor to a Proverb , without some Cogent Reason , and pressing Necessity ; which our Author will just now favour us withal : And here I sorely suspected it would go very hard with him : For whereas at other times , no necessity of Christ at all could be found ; for both Iews and Gentiles who knew nothing at all of what Christ was to do in Order to their Recovery , did believe God to be Gracious and Merciful to sinners , pag. 44. And what could they desire more ? Yet now when it will better serve the Turn , and subserve the present Occasion , that Christ may be brought into the World with some Pomp and State , there must be an indispensible necessity of his coming , for all other means that had been tried , proved ineffectual . What our Author supposes , may I hope without offence , admit a modest Examination . Two things are here by our Author supposed : ( 1 ) That the means which God had formerly used , proved Ineffectual to Reform the World. To which I shall Calmly return , 1. That he had done much better to have proved that they were Designed by God to reform the World , before he asserted that they were Ineffectual for that end ; For it seems strange that God so Wise to know what Means would reach the end , and to Choose such as would do it , should pitch upon Means that he knew would never reach their Designed ends . 2. If the end of Christs coming into the World was to reform it , upon an Experiment that all other Means proved Ineffectual : Must not God be forced to Try another Conclusion at least , and once more to Venture upon other means , because even now the World is unreformed ? 3. The Means that God then used , ( he will confess ) were sufficient for that end , Or else how were they Means ? And the Means which God now uses proves not Effectual to Reform the World ▪ And what have we got by the Bargain ? 4. I hope our Author will be better advised than to talk of Effectual Means of Grace , which shall Infallibly reach their ends , for that would bear the Face of Irresistable Grace . 5. The ways and means which God now uses to reform the World , are Effectual to reform as far as He in his wise Counsels did Bless them , and so were they then : And the ways and means He formerly used for the reforming the World , reacht not every Individual person then ; nor have they any higher effect now . The Purpose and Counsel of God then are the true Measure of the Success and Efficacy of the Means of Grace , before and since the coming of Jesus Christ. ( 2 ) He supposes that God had tried other Means to reform the World , but upon proof found them Ineffectual . A supposition extremely Scandalous to those apprehensions which both Natural Light and Scripture , teach us to entertain of the Blessed and Glorious Majesty . 1. They are Reproachful , and Scandalous to that which may be known of God by Natural Reason . VVhich , if ever it taught us one Letter of Gods Name , will teach us this : That God must needs foreknow what will be the Issues of things ; seeing nothing can be supposed Contingent to him , without another Supposition that he is Ignorant of what is so Eventual and Contingent to him . If we know any thing of God , it is that he knows all things ; but according to our Authors Notions of things , we have God drest up like an Emperick , that must try his prescriptions upon his patients , before he can tell how they will work : And yet it s some comfort , they purchase their Skill only at the peril of mens Lives ( which yet are too precious to be so cheaply prostituted to blind Experiment ) but God ( who in our Authors Divinity had been practising upon the World for Four thousand years , before he saw his mistake ) bought his skill with the Blood of many millions of Souls , who perished under his hands by ineffectual Remedies ; and now he must be forced either to study , and find out some more effectual Means , or else give up the World as desperate and irrecoverable : And now , whether his Expressions do not more than squint that way , let the impartial Reader determine . 2. Scandalous , even to Blasphemy , to the general Current of Scripture-Revelation ; which fully and frequently assures us , that God well knew what success his Methods and Wayes of Reformation would have , and what entertainment they would meet with in the World from Sinners , where he pleased not to second and back them with his effectual Power ; and yet still he used them as Means to reach his own Ends. Exod. 3. 19. I am sure the King of Egypt will not let you goe , no not with a strong hand . Exod. 7. 3. I will multiply my Signs , and my wonders in Egypt , but Pharaoh shall not hearken unto you . [ 2 ] For the Employment and Work which our Author is pleased to assign unto Christ upon his Coming into the World , he tells us , that was , To make a full and perfect Declaration of Gods will ; to give us the best Rules of Life , and to encourage our Obedience with the most express Promises of a blessed Immortality . And if this be all the Business our Author has shaped out for him , I shall the less wonder , that he can see no Necessity of Christs Coming into the World ; and as little , that others can see no Necessity that he should be the Eternal Son of God : But whatever the Matter is , in these and the following lines , I observe our Author falls short of his wonted Accuracy and Confidence : He hesitates and staggers , and goes backwards and forwards , and strangely bewilders himself in Contradictions . Pag. 30. he tells us , The secret Purposes of Gods Counsels were conceal'd from Ages ; and yet before he takes off his Pen , he tells us , The Prophets did not so fully understand them : Understand them then it seems they did ; and fully understand them too , but not so fully understand them . It would tempt one to turn Questionist , and humbly ask ; If they were conceal'd before , how were they understood ? And if the Prophets did understand them , how were they conceal'd ? Again , p. 29. he had let us know , that the Israelites had the best Rules of Life ; and yet p. 30. That God sent his Son into the World to give us the best Rules of Life . Whence we see how easily our Author could have saved him that perilous Journey into this mischievous World. Again p. 30. he supposes , That before Christ's coming , the World had Promises , and express Promises too , of a blessed Immortality , though indeed not so express : And yet for all that , p. 34. That Christ onely brought to light Immortality ; which has a greater Truth in 't than perhaps our Author is aware of : Again p. 33. he acquaints us , That God was formerly known by the Light of Nature , the Works of Creation and Providence , and occasional Revelations ; and p. 44. That those Natural Notions the Heathens had of God , and the discoveries God made of himself in the works of Creation and Providence , did assure them that God is very good , and that it is impossible to understand what Goodness is , without pardoning Grace ; and yet p. 33. he would fain perswade us , That NOW , ( since Christs coming ) The onely true Medium of knowing God , is the Knowledge of Christ , who came to declare God to us . A discovery indeed very surprizing : For if Natural Light , without Christ , could reveal it then , why can it not doe it still ? how comes it to pass that Creation and Providence cannot perform the same Office now ? If Christ be the onely true Medium now , it would make one suspect he was so then . The Light of Christ has not weakned the Light of Nature , but improved and sublimated it ; he came not to be an Extinguisher to the Candle of the Lord , but a Candlestick ; not to put out the Eye of Reason , but to provide an Eye-salve for it . Did Creation and Providence , preach God to be a sin-pardoning God then , and are they suspended ab officio , & beneficio , in the Court-Christian , and become silenc'd Ministers ? And yet he seems to Retract this , p. 30. Nor have we any other certain way of knowing this [ the secret Purposes of Gods Counsel concerning the Salvation of Mankind ] but by the Revelation Christ hath made to us . Other wayes there may be still , if any will run the Risque , and venture upon them , but none so certain as this . And here comes in the fine Expedient for the Salvation of the Terra incognita , without the Revelation of Christ. And yet once again , p. 30. he assigns the work of Christ , coming in the flesh , to be , To make a full and perfect Declaration of Gods Will , and yet by and by , as if he had forgot , or over shot himself , he confesses , it was but One main end of Christs appearing in the World , to reveal God to us : And so there may yet be some little room left for his Priestly Office , his Sacrifice and Interposition with God , on the behalf of Sinners . And lastly , as I remember , p. 5. he tells us , that Christs Preaching the Gospel was the Exercise of his Regal Power , and indeed all along through that Chapter , the Kingly Office carried it hard-born from the rest , and ran them sheer out of distance , and yet the wind is vered about , p. 34. When we speak of the knowledge of Christ , we must consider him as our Prophet . But really if this be all the work Christ had to doe in the world , Two third parts of Christs Mediatory Employment are cashiered , and the other lyes at mercy , whenever he shall please to revive the Commission of Natural Light , to reveal God's sin-pardoning Mercy , and the best Rules of Life unto the World. Now that he may give the better countenance to his Sentiments herein , he thought it meet to lay violent hands upon some Texts of Scripture , which else would have frowardly and perversly hung back from abetting his Fancies , and so might have spoyled the Game . A taste of his Excellencies , in perswading or forceing Scripture to warrant his Notions , he will give us in his Learned Gloss upon Joh. 14. 6. I am the Way , the Truth , and the Life , no man cometh unto the Father but by me . But never was Comment so pestered , so thwack'd with a Lirry of id est's , one clambring on the back of another , a third mounted o' th top of that , a fourth bestriding that , a fifth in the neck of that , and so on : I am the Way , id est , I declare the way . No man comes to the Father but by me ; id est , None can throughly understand the will of God , but by learning of me . Whoever knows me , id est , is acquainted with the Doctrine I preach ; Knowes my Father , id est , Is Instructed in Gods Mind and VVill. Gods Will , id est , the Gospel . Caetera desiderantur . Now the very truth is , all this is nothing but a trifling Imitation of his old Friend Volkelius , de verâ Relig. lib. 4. c. 2. p. 173. Et hoc quidem illud est , quod ipse Christus ait , Joh. 14. 6. Neminem nisi per ipsum ad patrem pervenire , id est , Neminem Dei Patris Cognitionem assequi nisi per Christum posse ; Which shall never be spoyled by my bungling English , our Author having saved me the labour , and so clearly translated it to my hands . But is it so indeed ? Does Coming to God imply and import no more than the bare knowing of God ? Surely there 's some other , some more excellent Act of the Soul denoted by it : God may be known by , and yet the Soul never come to God : The Devils know him , and yet fly away from him : It supposes indeed the knowledge of God ; none can come to an unknown God ; but yet it further denotes the Souls address to God in Faith and Love by Jesus Christ ; for though it were revealed , that God is a sin-pardoning God in himself , yet still the Sinner has need of an Advocate with him , even Jesus Christ the Righteous , who is a Propitiation for its sins , 1 Joh. 2. 1. In whose Name , and through the Power of whose prevailing Blood , the guilty Creature may come and treat with God about his Pardon and Acceptation . In the next Section we shall find our Author as ingenuous and plain-hearted as one could almost wish , he opens a Casement in his Breast , and lets us see how the pulse of his Soul beats , freely owns where he borrowed his Divinity ; but here I want that Candor . For , not content to glean amongst Volkelius his Sheaves , ( which an honest man may doe ) he steals the very Shocks , and never so much as once owns his Benefactor . Lib. 3. de verâ Relig. p. 173. Deus non nisi per Christum cognosci potest , ut qui Dei inconspicui Imago est , 2 Cor. 4. 4. eúmque id est ejus voluntatem nobis enarravit : Now will you have our Authors Translation in Masquerade ; Christ hath made a True representation of the Divine Nature , and Will , and it 's plain , that in this Sence Christ is called the Image of God , 2 Cor. 4. 4 : It 's Plain ! yes , wondrous plain , that Volkelius is of that Opinion , and for any other plainness we are to seek . For so he . Ibid. Quâ de causâ splendor gloriae Dei & character substantiae ejus appellatur , Hebr. 1. 3. utpote clarissimè perfectissiméque Divinam voluntatem nobis explanans : But here I perceive our Author will compound willingly with him , and fairly part stakes with him . Upon which account ( sayes he ) ( as well as with respect to his Divine Nature ) he is call'd , The Brightness of his Fathers Glory , and the express Image of his Person . And when our Author has yielded him , The May be so , we remember his Excellency in concluding it Must be so . I confess , I have neither list nor leisure , to follow our Author through the tedious Ramble of his Repetitions , because I see he loves no bodies Tautologies but his own ; nor shall I be much concern'd to enquire after that odd generation of Men , who ( if our Author may be believed ) clamour most unmercifully , that Christ is never Preach'd , unless he be Named in every Sentence : For I know well it 's easie to make a Man of Clouts , and then to arraign , condemn , and execute in Effigie the Creature o●… our own Making : Thus did the Barbarous Heathens cloath the Primitive Christians in Bears-skins , and then expose them to be torn in pieces by the Dogs : And thus are Christians dress'd up by the bloody Papists in the Sambenit , or Devils-Coat , and then committed as Hereticks to the greater Mercy of the devouring flames . I know it 's an easie thing with our Author to Name Christ a hundred times , and yet to speak as very little of Gospel , as he has done . But one thing I must , and desire the Reader , that he will not fail to take special Notice of : I find our Author over the shooes in Love , and most desperately doting upon his own Critical Learning ; for having observed to us , Ch. 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Eph. 4. 20. signifies not Taught , ( as our English Translation jejunely renders it ) but instructed , emphatically Instructed : And suspecting least by this time , in a dust of words , and hurry of Business , we might have quite forgot it , he very charitably rubs up our Memory , and referrs us to the place of its Birth , where that happy Criticisme first drew its breath , and appeared in the World. 'T is Chapter the First , ( Reader , ) Oh! never forget Chapter the First ; Happy Chapter the First , that first teem'd so precious a Notion , for the Benefit of succeeding Ages : Now because these Papers of mine and his are like to be long-lived , and perhaps not to survive the year of their Birth ; and yet to be deprived of the Observation , would be a loss Irreparable ; let me begg of our Author to send this enclosed Note to Mr. P. which I have left open , that he may have the Honour of Letters Patents . TO THE Reverend Author of the Synopsis Criticorum aliorumque S. S. Interpretum . SIR , BEing a great Admirer of , and a small subscriber to your learned Labours , I was also Ambitious to contribute something to their Intrinsick Value ; Be pleased therefore , when Ephes. 4. 20. shall call for your Industry , to take special Notice of the lat●… Observation of Mr. W. S. and instead of Taught , to read Instructed ; and as you will thereby enrich your Work , and doe right to the Author , so will you Oblige Posterity , and particularly , Your humble Servant , N. N. Having thus fairly rid my hands of the Encumbrance of our Author , I might honestly wind up this Section , did I not think it might be acceptable to the Reader to receive a B●…eviate of some of the True Reasons , why it was Necessary Christ should come into the world , the main Work he had to do here , and the special Design of that Work in reference to God and Man. ( 1. ) The Causes rendering it Necessary that the Son of God should once appear in this lower World , are such as these . 1. The first Cause lay deep 〈◊〉 the Bosom , Counsel and Decree of God ; who 〈◊〉 he viewed the Fall and Revolt of Man , from 〈◊〉 the world was , so did he purpose effectually to recover again to himself his Elect by Christ : Therefore is God said , 1 Tit. 1. 2. to promise 〈◊〉 Life before the World began ; that the Faith of 〈◊〉 Elect eyes this Promise , that the Ministers of 〈◊〉 Gospel do preach this Promise , all of which 〈◊〉 onely Yea and Amen in Christ ▪ 2. The Complyance of the Son of God in pursuance of this Eternal Purpose , is very considerable , who was aut●…ritatively sent , and voluntarily came , to speed the Decree and Counsel of God , Heb. 10. 7. Lo I 〈◊〉 to do thy Will , O God. 3. The Early Promise of a Redeemer , almost from the Foundation of the World , made God a Debtor , not to Man , bu●… to his own Truth , to send him in the Fulness of ti●… into the World , who before all Time was purpose●… and in the first dawnings of Time was promised Heb. 10. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I●… the Beginning of the Scripture , in the Head of the Book , it is written , viz. Gen. 3. 15. That the seed of the Woman should bruise the Serpents head . 4. The renewed and frequently repeated , and gradually ●…nlarged Promises and Prophe●…ies of a Redeemer once to be actually exhibited , whereby God kept alive the drooping Hope , and languishing Faith of his Church , as Candidates in a state of Expectancy , superadded another Cause of the Necessity of Christs coming in the Flesh ; Gen. 49. 10. The Scepter shall not depart from Judah , nor a Law-giver from between his feet , till Shiloh come . Isa. 9. 6. Unto us a Child is born , unto us a Son is given , and his Name shall be called Wonderfull , Counsellor , the Mighty God , the Everlasting Father , the Prince of Peace . 5. The Types and Shadowes which from the Beginning represented him to the Faith of Believers , had all their Strength , Vertue , and Efficacy from Him ; and that also made it Necessary , that Christ the Substance should come to answer them : for what could the blood of Bulls and Goats signifie to the appeasing of Gods Anger , the removing of Guilt , and the making peace betwixt God and Man , which the Scripture frequently assures us they did doe , and yet the same Scripture as clearly assures us in their own Nature they could not doe , otherwise than with respect to that Sacrifice once for all to be offer'd up to God for that end ? 6. And it was Necessary , that the gracious God who had trusted the World so long with Pardon , Peace , and Life , should at last be satisfied , and not alwayes be put off without due Compensation to his Justice and Truth . 7. The Case and Condition of the Elect of God , made by the common Apostacy Enemies to God , and under the Curse annex'd to the Violation of the Law ; upon this one Supposition , that God would pursue his Original Love and Purposes of Grace to them , that a due Compensation should be provided for his wronged Justice : Sin had perplexed matters , and involved things in such Intricacies , that Humane Wisdom could not find out an Expedient , How God might be Just , and yet the Justifier of him that believes ; how Mercy and Truth should meet together , how Righteousness and Peace should kiss each other : Many Salvo's have been propounded to the World , many Expedients set on foot , but upon severer scrutiny , have been found Physicians of no value , not able to heal the wounds of an inquisitive Conscience , awaken'd with the sense of the Souls worth , and Gods wrath in the Judgement to come : All these things does the Lord Christ alone compromise , adjust all these Accounts , and reconcile these Intrests : The Justice of God is satisfied , the Law fulfilled , the Truth of God secured , his Holiness vindicated , and all his Attributes unreproached : 'T is true indeed , God is a free Agent , and absolutely consider'd might have left the world to perish under the Curse , but seeing it pleased him to carry on his design of Love still , notwithstanding the intervention of sin ; what others may pretend , I know not ; but to our Apprehensions , as there is but one God the Father , of whom are all things , and we in him ; so , there is one Lord Jesus Christ , by whom are all things , and we by him , 2 Cor. 8. 6. ( 2. ) The Work of Christ whilest in the World , was the discharge of his whole Mediatory Undertaking , as Prophet , Priest and King ; To divide Christ , is to destroy him . As half a Heart is no Heart in Gods Acceptation , so half a Christ is no Christ , as to any saving advantage the Soul can possibly reap from him . He was therefore , 1. A Prophet , to acquaint us fully with the Preceptive will of God , in which rank we must place that great Command of Faith in Christ , 1 John 3. 23. And this is his Commandement , that we should believe on the Name of his Son Jesus Christ. He acquainted us also with the Promissory Will of God , as the great Encouragement of our Souls in walking resolvedly with God in wayes of New Obedience ; He acquainted us also with the Purposes of God , which should follow his Promises , and Precepts to invigorate them with Efficacy and Success : And this he does by the Ministry of his Word , but more especially by the Holy Spirit , inwardly and powerfully , and yet sweetly , not offering violence to our Faculties , but making us a willing People in the day of his Power . 2. He was a Priest , and as such he offer'd himself a true and proper Sacrifice to God , thereby answering the Sacrifices of the Old Testament , which though they were Typical , yet in their way were true and Real Sacrifices , and all this in pursuit of the Fathers Love , and his own . 1 Joh. 4. 10. Herein is love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our sins ; what Intercessions as a Priest he made for those the Father had given him , we need no other pattern of , than that Prayer , John 17. per totum . 3. His Kingly Office , he exercised in gathering , governing , defending , protecting his Church ; abolishing those Laws which were accommodated to that other Dispensation , and would not fit its present posture , and instituting New Ordinances of Worship agreeable to the oeconomy of the New Testament : which Office yet he exercised in such a way , that little of Glory and Majesty appeared therein to a Carnal Eye , the Grandeur thereof being vailed under the form of a Servant . ( 3. ) The general Design of this Work we may assure our selves was exceeding Glorious , nothing but admirable could be the Product of such an undertaking ; with what Joy and Triumph was it entertain'd by the Angels , who were less concern'd therein than poor fallen Man. Luke 2. Glory be to God on high , on Earth peace , good will towards men . 1 Tim. 1. 15. This is a faithfull saying , and worthy of all acceptation , that Jesus Christ came into the World to save sinners ; the chiefest of Sinners : Which Great End that he might attain , he dealt with God as a Priest , to reconcile him to us ; with Us he dealt as a Prophet , enlightning our Minds in the Knowledge of God , and our selves ; and as a King subduing our hearts by his Spirit of Grace , to accept of those Terms which might secure the Glory of God , in our Eternal Salvation : But the main Design I shall express no otherwise than in the words of the Church of England , Art. 2. — who suffered , and was crucified , dead and buried , to reconcile his Father to us , and to be a Sacrifice , not only for Original , but all Actual sins of Men. From whence we learn , 1. That Reconciling and Sacrificing Work is onely proper for a state of Humiliation ; it 's annex'd to his Death , Sufferings , Sacrifice . 2. That the Death of Christ ( according to the mind of this Article ) supposes God to be incensed against , and angry with Sinners , and therefore he suffered to Reconcile God to us . 3. That the Death and Sufferings of Christ are of sufficient value to secure Gods Honour , and appease his Anger . 4. That Original Sin , how small a mote soever it may seem in some mens eyes , is yet such a troublesome Beam in Gods eyes , that it requires the same Blood of Christ to be a Sacrifice for it . 5. That all Actual sins ( even the smallest , if any may be called small ) need the Blood of Christ to reconcile God to the Sinner , without which they will infallibly destroy the Soul. Thus far the Church of England ; of whose Doctrine our Author has great Reason to be very tender , if not for the Truths sake , yet for his Credits sake , having subscribed it ; and above all for St. Georges sake Buttolphs-lane ; for otherwise it may be easie for some poching , prolling Fellows , to dismount George-a-horse-b●…k , and get into our Authors Saddle . CHAP. III. Sect. 2. Of Acquaintance with the Person of Christ. INterest is beholden to the Eagle for two of its greatest Excellencies , a quick Eye to discover , and sharp Pounces to seize the Quarry . When once it had appeared in some pregnant Instances , that the High-road to Preferment lay in the way of exposing Religion under the Persons of the Non-Conformists , it 's incredible how soon sagacious Interest discern'd , and made her advantage ; The old dull Methods of Marrying the Chamber-maid , or Trucking with the young Gentleman , grew as Obsolete as Systematical Divinity ; An unhappy happy Wit or two , had successefully managed the grand Project of Self-Advancement by these Artifices , and this new and blessed mode of Simony had Wealth and Honour came Trolling in amain , and then Interest , which ever spies peep of day at a Narrow Cranny , soon struck into the practice of it : But there was a small inconvenience which attended the Design , and may possibly ( if not timously prevented ) spoyl its Expectations : For when every Pedlingwit would be pecking at the Trade , the Commodity stuck most miserably upon their hands , became a very Drug ; and even scoffing at Religion turn'd to as little Account , as the more common and trite way of Whipping and Spurring for the first Occupancy of a Presentation . It 's usually , and easily observed , that the first Authors of great Inventions commonly grow Rich by their Novel Discoveries ; but when ordinary Abilities will be tampering and dabling with what they want Brains to manage , they fall wondrously short of their wide Hopes , and hugeous Expectancies : And just so has it proved in the Case before us . They who first taught this too docile Age to Travesteere serious matters , had indeed the Vogue , and engross'd the Benefit of their Inventions to their own proper Use and Behoof , but Pretenders soon clapt in ( as you know if one Dog has a Bone , all the rest will be about his Ears ) and now the multitude of Candidates has so brought down the Market , that it will quit for Cost little better than the plain Dunstable high-way of Favour , Alliance , and Bribery . The best Advice therefore I shall ever be capable of giving our Author and his Co-partners in this Trade , will be ; That they improve their Friends to procure a special Priviledge , or golden Bull from his Holiness , That none presume to Preach , Print , or otherwise to publish , any Invectives , Sarcasms , Satyrs , Drollery , or Raillery whatsoever , whether with Wit , or without Wit , against J. O. T. J. W. B. and the rest of the Nonconformists , nor against the Christian Religion under their Names , during the space of One and Twenty Years , now next and immediately ensuing the date hereof , without the special Leave , and express Licence of them the said S. P. and W. S. or their Assigns . Some I perceive who are less knowing in this Mystery , have given themselves causeless trouble to enquire , Why our Author should single out these Persons and their Writings for his Enemies , when he might with the same Ease and Modesty have combated the first Reformers of our Church , reproached the Reverend Bishops , and most eminent Divines ; and above all , duelled the Thirty-nine Articles of the Church of Eugland ; and either with Franciscus à S. Clarâ , have reconciled them to his own Notions , or if they were stomackfull and stubborn , and would not bend , most stoutly have confuted them : But these Persons do not consider , that such a Procedure had been both Dangerous and Scandalous ; Dangerous , because that Doctrine is Armed with Law , and fenced with Secular Power ; and Scandalous , because it would have looked with an ugly face , first to subscribe them , to gratifie a mans Convenience , and then to confute them to satisfie his Conscience : And therefore this other way was judged more eligible , which might secure , if not reward the Author , and yet as effectually destroy the Doctrine : That he fixt upon this Course therefore as more adviseable , never created my wonder , but one thing I confess did ; That the Governours of the Church should appear so tender in a Ceremony , and yet seem so little concern'd for the Substance of the established Religion ; that they should so severely Animadvert upon them who meddle with a Pin , and yet take so little notice of those who are digging up the Foundation of the Building . But hence we may learn , That some may with more safety steal a Horse , than others look over the Hedge ; so strangely does the same thing vary from its self , when done by differing hands , that as one informs us , from Livy , Papyrius slighted the Pullarii handsomely , and was well rewarded ; when Appius Pulcher for doing the same thing slovenly and rudely , was disgraced . But it 's high time to consider our Author . There are Two Praeliminaries which usher in the Body of his Discourse in this Section . First , an Account what notable Feats he has done in the former ; and Secondly , a modest account of his own Ingenuity in this Section : What he has atchieved in the former , he summes up in few words . After this plain Account , wherein the Knowledge of Christ consists , the summe of which is this , that to understand Christ , is to understand his Gospel ; which contains all those Revelations he made of Gods Will. I must needs say , I could have been content he had called it a learned Account , an unparallel'd Account , a witty , gentile , or indeed almost any other Account in the world besides a Plain one ; for though there be but little of Truth , yet there 's nothing at all of Plainness in it : I had alwayes thought , ( and Thoughts are as free for me as another ) that the Formale of the Knowledge of Christ lay in knowing his Person , that he is God and Man , two Natures united in one Person ; his Offices , that he is our Prophet , our King , our High-Priest ; and that the understanding of the Gospel , is the onely proper Means to come to the understanding and knowledge of Christ , Who he is , What he is , in Himself , and to us ; But that the knowledge of Christ should consist in understanding the Gospel , is an uncouth way of Praedication wherewith I am not yet acquainted . Jesus Christ is understood in and by the Gospel : True ; he that understands the Gospel , must needs understand Jesus Christ : Very good ; but still as a Means leading to that End , and not the very thing it self : Much less is it true , That the Knowledge of Christ consists in understanding the Gospel , as it contains all the Revelations of Gods will. For this was but a part , and the least part too of Christs Employment and Undertaking ; Christ had something more to doe than revealing to us Gods Will : Suffering the Displeasure , was a harder task than Revealing the Will of God ; It was one thing to Preach a Sermon , and another to sweat drops of Blood ; to have his Soul made an Offering for sin ; to have the Iniquities of us all to meet upon him : Christ had many things to doe , and command as our Lord and Governour ; many things to suffer as our Sacrifice , many to offer as our Priest ; and what he had thus done , and suffer'd , to Reveal to us as our Prophet and Teacher . But supposing all this to be true , That the knowledge of Christ consists in the knowledge of the Gospel ; and suppose also further , that the Gospel contains no more than a Revelation of Gods Will , concerning us and our Obedience ; what use can he make of it ? Why hence he will take a happy occasion to reproach some body or other , who have formed Another Notion of the Knowledge of Christ , very distinct from this , which contains a greater secret than one would at first imagine , and that is , an Acquaintance with Christs Person , which , if we will believe some men , is the onely Fountain of saving Knowledge : And is it grown such an unpardonable Crime in England to be acquainted with , or to have any Knowledge of Christs Person by his Gospel ? Are these things grown so inconsistent all o th' sudden ? It 's not so very long since , that our Author could allow , that the Greatness of his Person as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God-man , was of some Consideration , and that Consideration of some good use too ; we were told what Credit his Person gave to his Laws , what repute it brought to his Doctrine , what value it procured to his Sacrifice , and what Influence it had upon the great Ends of Religion ; and are his Person and Gospel so fallen out of late , that there 's no hopes of an Accommodation ? What our Author may doe , I know not ; but other men I am sure , have learn'd to distinguish betwixt a King and his Laws , though they do not oppose them ; and to put a difference between a Prophet , and his Revelations , without creating differences between them ; they can look upon a Priest and his Sacrifice as two things , and yet not as contrary things ; to consider Christ and his Gospel under distinct , and yet not under inconsistent Notions . Oh! but the Quarrel lyes a great deal deeper ; That they make the Person of Christ the onely Fountain of saving Knowledge : I confess , I could not expect that they should scape without a Chiding , who say , Christ's Person is the Fountain of saving Knowledge , when the Apostle himself could not escape a Nip for calling him the onely Foundation , p. 105. And yet as it has been accounted discretion not to throw away our foul Water till we have got fair ; so some I perceive are resolved not to leave their Confidence in Christ till our Author can show them a stronger bottom for Faith , nor to despise Christ as the Fountain of Knowledge , till he has discovered them one both fuller and freer of that which concerns their Salvation : They will own the Gospel to be the Conduit which Conveighs to us the Knowledge of God , but they are somewhat bold to assert Christ to be the Fountain that fills it : They own the Gospel to be the next immediate Cause which Derives saving Knowledge to us , but yet Christ is the Original Spring whence all true saving Knowledge of God is Derived ; and they are the more confirmed in it , because Christ himself spoke a word , John 1. 18. That no man had seen God at any time , the only Begotten Son who was in the Bosome of the Father , He hath revealed Him. But yet say what you will or can , There is another Notion of the Knowledge of Christ very distinct from our Authors : The true meaning whereof is no more than this ; That it 's better so Excellent a Book had been Written upon a false Ground , than none at all , and that it 's more desireable to run upon a sleeveless Errand than to sit still . And this is enough to stay any mans Stomach by way of Repetition , what gallant Feats our Author has done in the former Section : A Taste of his Modesty , and Ingenuity follows : For , he will not envy the Author the glory of the Discovery , and will therefore honestly confess where he had it : For he who would be loath that any should Rob him of the glory of his rare Discoveries upon Ephes. 4. 20. is as unwilling to be accounted a pilfering Plagiary , one that Filches his Notions from others , and will not own his Benefactors . Now the great Grievance lies against a Book , Intitled , Communion with God the Father , Son , and Holy Ghost distinctly , Written by John Owen , D. D. And here I must openly profess , that I have no Commission either from this Gentleman , or those others Concern'd in the Reproaches of our Author , to Vindicate their Names , or Interpose in their Concerns , they need not my Defence and Vindication ; they are of Age to answer for themselves : and would certainly do it , but that they are Discouraged by an Old French Diverb : Le jeune vault pas La chandelle . The Game will not pay for the Candle . And perhaps they may be of his Temper , who could not be perswaded to wrest that dull Creature that is sometimes free of his Hoof. What I therefore write is by vertue of a general Warrant : In a Common Invasion , every one is supposed to be Listed against the Common Enemy ; and a charitable Bucket will not be refused towards the Quenching of a general Fire . Every Christian has his Concerns in Truth ; and if it be lawful to Oppose it , it may be presumed lawful too to Defend it : Not waiting therefore till I receive express Order , nor fearing the Fate of that noble Person who was Sentenced to Death by his own Father , because he Fought ( though he Routed ) the Enemy without Command ; I shall Impartially consider what his loud Clamour against these Persons fignifies , and whether the Fleece do answer the Cry of his Hog-shearing . Our Author begins with Doctor Owen , and from amongst all the Books that he has Publisht , he has singled out that Practical piece of Communion with God : This some think was most absurdy , and disingenuously done , to wave his Pol●…mical writings , wherein he has of set purpose Stated and Handled these very Points , and fall Foul upon a Practical one which meant him no Harm ▪ But they that so Judge , must Excuse me if I think otherwise , and that it was most Politickly and Advisedly done ; for surely might he think , if ever I take the Doctor Napping , and Trip up his Heels , it must be where he never Dreamt of an Enemy . And yet so unluckily has it fallen out , that as if he had been aware of After-claps , and written his Book by Prophesie ; he has so warily Exprest himself , that none need fear to be his Second , or despair of his Faire , and clear Vindication . His first and great Quarrel is against these words . Commun . p. 88. Christ is not only the Wisdom of God , but made Wisdom to us , not only by Teaching us Wisdom , as He is the Great Prophet of the Church ; but also because by the Knowledge of Him , we become Acquainted with the Wisdom of God , which is our Wisdom : The summe of which is asserted in Terms , Col. 2. 3. In Him dwell all the Treasures of Wisdom and Knowledge . The Reader is bound to presume that some great Mischief must needs Lurk in these words , if one could find it out , though as to us poor Dim-sighted Mortals , there 's nothing but what might have Travelled safely upon the Road , without a Hue and Cry , and raising the Posse Comitatus against ●…t . That Christ is the Wisdom of God , and made Wisdom to us , is the express Language of the Apostle , 1 Cor. 1. 24. 30. That He Teaches us Wisdom , carrys the same Scripture Credentials along with it . That He is the great Prophet of the Church , is Voucht by the same Authority , that by our knowing of Him , we become acquainted with the Wisdom of God ▪ Any man living might have said , but this Doctor Owen , and a very few more , and have thought no great Harm neither ; What ails then our Author thus dismally to Paratragediate ? whence comes all this Clutterand Din ? Had Medaea Torn her Children piece-meal , and scattered their reeking Entrails , and bleeding Limbs about the fields ? Or had our Author been Invited to Thyestes his Banquet , at the Honour whereof the amazed Sun muffled his face in Clouds ? Or had he perhaps ( at least in a Play , ) seen Hippolytus drawn in Pieces with his own Coach-Horses ? Or Hercules stark Raging Mad , with the Centaures poysoned Jerkin ? No , not a Syllable of all this : But one Doctor Owen had unadvisedly Quoted , Col. 2. 3. In Him are hid all the Treasures of Wisdom , and Knowledge , to prove that Christ is our Wisdom , &c. All this while the Honest Reader stands wondering what should be the Cause of this high Ferment , and where the Lye should be , that deserves this Stab . But I shall satisfie him : The Doctor thinks these words are true of the Person of Christ ; and our Author will needs have them applied to the Doctrine of Christ : The Text ( says he ) speaks of the Doctrines , and Revelations of Christ. Shall it then be Compounded by indifferent Arbitrators ? If our Author will not exclude Christs Person , I dare undertake the Doctor shall not exclude his Revelations : and so the Controversie shall be all Husht , and Quiet . Two things I shall modestly offer to the Reader . ( 1. ) That in this Text , the Person of Christ must necessarily be Included . And I shall assign these two Reasons . Reason 1. It 's dangerous to Interpret Scripture at that Rate , as may destroy the Design of it : and if this Course be taken , I know nothing but that the Person of Christ may be Distinguisht , and Interpreted out of the whole Bible : If it stand not here necessarily , it stands in all other places but precariously ; and when he sees good , can show us a way how a Doctrine or a Revelation , may be Born of the Virgin Mary , and suffer also under Pontius Pilate . Reason 2. The second Verse leads us plainly to a Person ; The Mystery of God , and of the Father , and of Christ. Hence I am apt to believe , That since the Father , and the Son , are equally Con●…ern'd in the Argument , are joyn'd together in one Sentence , are Linckt in one even Tenour , and Current of Discourse ; if the Father signifie a Litteral proper Father , the Son also will prove a Litteral and proper Son : And if the Son must be a Figurative , Tropical Son , the Father likewise in the Issue , will be a Figurative and Tropical Father ; either let both be Real , or both Figurative , fince the Apostle has given us no Reason to think otherwise of the one than of the other . Reason , 3. How harsh would it sound in our Ears , to say that God is the Father of a Doctrine , an Office , and whatever else our Author pleases , and yet it 's plain , that of that Son to whom God is a Father , the Apostle affirms ; In Him are hid all the Treasures of Wisdom and Knowledge . Reason 4. It 's not conceivable how all the fulness of Wisdom and Knowledge can dwell in Christs Doctrines , and Revelations , without first conceiving them to dwell in his Person . Commonly , mens Writing●… are not fuller of Wisdom than their Heads ; whereas therefore our Author would In●…er , that the Text is not to be understood of his Perso●… because it is so of his Doctrines : I should the ●…ther conclude it tru●… of His Doctrine , because it is first so , and most absolutely so of His Person ▪ 〈◊〉 were a strange way of Arguing , that the Fountain cannot possibly be full , because the Vessel is so ; when it is therefore true , that the Vessel is full in its limited Capacity , because the Fountain is full ●…out such limitation . Reason 5. The whole Current of the Chapter empties it self into a Person . Thât Person or Thing , ( be it who , o●… what it will ) in which , or in 〈◊〉 the Treasures of Wisdom and Knowledge are said to be hid , ver . 2. Is the same , in which , or in whom , ver . 9. All the fulness of the Godhead dwells bodily . Who , or which , v. 10. is the Head of all Pri●…cipalitie and Power ; in which , or in whom they were Circumcised . Who , or which , ver . 12. ●…as raised from the Dead , to whose Cross , ver . 14 The Hand-writing of Ordinances was Nailed . And who , or which , ver . 15. Spoiled Principalities and Powers , triumphing over them in it . Reason 6. Because our Author sometimes , when his Ingenuity works , can be content to divide the Matter . Thus , pag. 32. Christ ( says he ) is called , Heb. 1. 2. the Brightness of his Fathers Glory , and express Image of his Person ; as the Will of God was fully declared to the World by Him , as well as with respect to his Divine Nature . And pray why may we not be allowed the same Liberty here to say : All the Treasures of Wisdom and Knowledge are hid in Christ , as well with respect to his Person as to his Doctrine . ( 2 ) If this will not do , I have one thing more to acquaint him with : Let him leave that Imperious way of perpetual Dictatorship , and fall to Proving , and Arguing , as hard as he can , for it 's past that time of day with the World that has its Eyes open , to receive Confident assertions , for Demonstrations . Before I dismiss this Period , I must a little further Examine our Authors Connexions , and Dependencies of things , and the rather because they seem to hang together with no better Friendship , than so many Pebbles in a Halter , nor to maintain a stronger Correspondency each with other , than the parts of a Thumb-rope made of Sand. And , 1. He tells us , That he may not do the Doctor wrong , he must tell us what he means by acquaintance with Christs Person : And then Quotes the words which we have just now discharged from our Consideration : But say I , this could not be , that he might not wrong him , but the contrary , that he might be sure not to do him right . For ( not to Insist upon so small a Matter , that he Mutilates and Mangles the Doctors words ) it 's very plain that the Doctor does not there describe our Acquaintance with Christs Person , but the Effect of it : That in a Crucified Christ , we behold the Glory of God , pag. 78. 2. I cannot but observe , what a Mad and Frantick Inference , he draws from the Doctors words : So that our acquaintance with Christs Person , signifies in this man's Divinity : such a Knowledge of what Christ is , hath Done and Suffered for us , from whence we may learn those Greater , Deeper , and more saving Mysteries of the Gospel , which Christ hath not expresly revealed to us . Now this is sure an excellent Invention , and whereof our Author deserves the Patent , to Slander , Revile , and Calumniate a Person , that he may not do him wrong ; to Cut a mans Throat , for fear you should hurt him ; to Pick his Pocket out of mere tenderness of Conscience , lest you should do him an Injury . Our acquaintance with Christs Person , teaches us no new Doctrine , but only acquaints us with the Reason of the Old ones : We learn from the Gospel that God pardons Iniquity , Transgression , and Sin , and from the same Gospel we understand what Influence the Personal Sufferings of Christ have upon our forgiveness with God. We learn from the Scriptures , That God heareth the Prayers of his People offer'd in the Name of Christ : And from the same Gospel we learn what the Intercession of Christ at the right Hand of the Father , does contribute to the answer of our prayers . The Person of Christ reveals no other , much less greater , and deeper Mysteries than are revealed in the Gospel ; only that upon the account of Christs Person , his Offices , his Undertaking , we have a satisfactory account , how those things which the Gospel reveals , should be Possible and Feasible . Thus Rom. 3. 26. we find that God is the Iustifier of him that believes : And Faith that Resolves all its acts into the Veracity and Authority of the Revealer , is ready to assent to , and acquiesce in that Revelation : But suppose God will gratifie the Inquisitiveness of our Spirits , and clear up Matters to the satisfaction of our Trembling , because guilty Souls ; the Gospel reveals all this to be in Christ : He is set for●…h to be a Propitiation through Faith in his Blood , Rom. 3. 25. In him is the Righteousness of God declared : Upon His account God appears to be Iust , even then when He is the most Gracious , free , and soveraign Iustifier of a Sinner . If then at any time our Faith shall stagger , how the Blood of Christ could be a Propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Pacification with God for us ; we are presently Relieved from the Consideration of that Person whose Blood it was , viz. The Blood of Him that is God , Acts 20. 28. and therefore of infinite Value . But because this will hardly pass when we tender it in Payment , we have one to be our Voucher , whose Word will go further than the Doctors Bond , and it is our Authors own dear self . Pag. 19. This assures us of the Infinite value of Christs Sacrifice ; God cannot but be well pleased , when his Son undertakes to be a Ransome . The clear and full account therefore of the deep Mysteries , and great Difficulties in our Religion , are to be Salved from a due Consideration of the Person , Natures , Offices , Undertaking , Active and Passive Obedience of Christ ; but the Revelations of all these things are Wholly , Only , and Entirely due to the Gospel . There is one thing which I shall touch upon by the way : That for any Doctrine , or Proposition which his Adversaries do Abett , he exacts Rigorously , and they are bound to produce express Revelations , Scripture to a Letter , a Tittle ; but for any of his own phancies , A feeble Conjecture , some far-fetcht Consequence shall serve the turn well enough : Such Laws did his Master Volkelius , Lib. 3. de ver â Relig. Cap. 11. p. 62 , once Impose upon the world : That whosoever should bring a Text to prove , that the Church of Old , had the Promises of Eternal Life , must bring one that did assert it ; Apertis Luculentissimisque verbis : In plain express Terms . Ay , no doubt , it must be written with a Sun-beam , that will enlighten their minds who have no mind to see ; but if it be drawn with a Charcoal , it will do , when it s pressed to serve their Hypothesis . Now though I much Question whether we be Obliged to abide by these new Laws of Disputation , yet thus much is out of Question , that our Blessed Saviour thought he quoted Scripture , when he only drew an Inference from it , Iohn 7. 38. He that believeth on me ( as the Scripture hath said ) out of his Belly shall flow Rivers of Living Waters . But , 3. As I am dissatisfied with our Authors Inference from the Doctors words , so I am much more with the Reason that he assigns to make good his Inference : His Inference is , That the Doctor , from Christs Person , learns greater , deeper Mysteries , than Christ hath Revealed in his Gospel . The Proof is this : For so he adds soon after , That these properties of God ( his pardoning Mercy ) Christ hath revealed in his Doctrin , in that revelation he hath made of God and his Will. The Sinews and Nerves of which Argument , lie visible . The Doctor asserts , That these properties of God are revealed in the Gospel : Ergo , It 's plain , that He asserts they are not revealed in the Gospel : That is , in broad English , he denies , because he affirms : Or he says the Snow is Black , because he proves , as well as he can , that it 's White . Let none ever hereafter despair of the greatest Impossibilities ; this is one of the most hopeful Essays towards the Squaring of the Circle , the Doubling of the Cube , and setting on Foot a perpetual Motion : And what cannot that Wit be able to do , that can prove the Doctor affirms these Mysteries are not , because he says they are in the Gospel . I confess when first I read this Passage in our Author , I examin'd the Doctors words with all possible care ; nay , I wrested them almost in pieces , and wrackt them most cruelly , to try if with my weak strength I could extort any such conclusion from them , and when I had tired my self , was forced to sit down by this Determination , that either our Author , or all his Readers , are certainly Frighted out of their Wits : But yet there 's , something follows in the Doctors , that will yield matter of Cavil : But the Life of this Knowledge lies in an acquaintance with Ghrists Person , wherein the express Image and Beams of this Glory of his Father doth shine forth : That is ( as our Author pretends to Gloss it from the Doctor ) These things are clearly , eminently and savingly , only to be discovered in Jesus Christ. I was apt to think at first sight , that he might have some dreadful Pick at those words : In his Person the express Image and Beams of this Glory of his Father , shine forth . But I soon Cured my self of that Suspition , by remembring that pag. 32. Our Author himself was pretty well contented , Christ should be so called , upon the account of his Divine Nature , although to please all Parties , he had found out a Temper , that he should be so called in respect of his Doctrines and Revelations : And therefore without more ado , I was satisfied that the Grudge lay against those other words ; The Life of this Knowledge lies in an acquaintance with Christs Person . Now if I might presume so far upon my Acquaintance with the Doctors meaning , as I think any one may , it 's no more but this : That whereas the Scripture every where reveals to us , that God is a God pardoning Iniquity , Transgression , and Sin , Exod. 34. 6. Yet the Matter is Clog'd with considerable Difficulties , and attended with great Objections ; for the same Text assures us , that He will by no means clear the Guilty : Both the parts of this Scripture are equally revealed , both equally claim a share in Gods Veracity , and till we can be resolved to Satisfaction , how God may be such a one as pardons Iniquity , and yet will by no means clear the Guilty , till we can see how this seeming Contradiction may be Reconciled , we shall either have none , or but a faint , and Dying knowledge of it . But now Christ he is the very Life of this Knowledge , for in his Death and Sufferings we see , and know clearly , that Gods Justice is satisfied upon Christ , and his pardoning Mercy Magnified upon the Repenting and Believing sinner ; and thus to know God to be a Sin-pardoning God , has indeed Life in 't . For thus , to use the words of the Learned Bishop Reynolds , upon Psal. 110. A Way is found out that things may be all one in respect of Man , as if the Law had been utterly Abrogated ; and that they may be all one in respect of God , as if the Creature had been utterly Condemned , pag. 500. This is all the Doctor here intends , wherein though he should be mistaken , yet has he not discovered a Fellonious Intention , and so I hope it will not prove a Hanging Matter . But yet our Author with his prying Eyes , can see further into a Milstone , than he that Pecks it : And as our Critical Scholiasts upon the Poets , discover Elegancies , Figures , and great Rarities which the poor man never Dreamt of ; so can our Author discover Errors , multitudes of hideous Errors in the Doctor , which he neither Sleeping nor Waking was ever aware of . For , says he , He explains himself thus : These things are Clearly , Eminently , and Savingly , only to be discovered in Iesus Christ. Whether the Doctor say any such thing or no , we shall take the Boldness to Catechise our Author by and by ; and make him produce his Chapter , Paragraph , and Page , e're we have done , or abide by the shame that is due to a Malicious Slanderer . At present I only ask which of these Terms it is that he will Duel , or will he throw down the Gantlet to them all , that we may have Battle Royal ? ( 1 ) These things are only clearly to be discovered in Iesus Christ : I see the most Innocent things may give Offence , But who would have suspected that in this place ? For suppose that Sun , Moon , and Stars , Gods general Goodness to , his Patience with , and Forbearance of Sinners , might Intimate some such thing , that there was Forgiveness with God ; yet surely there 's a more clear account given of it in Christs Person , who was made sin for us , 2 Cor. 5. 21. which the Prophet Isaiah , Chap. 53. v. 10. calls making his Soul an Offering for sin : And that , methinks , clears it up a little more , than if we had been put to spell out the meaning of Patience and Forbearance , with the Fescue of our own understanding . And though the Scripture abundantly reveals Pardon of Sin , yet the Manner how , the Reason why , which are the very Life and Soul of all Knowledge , is revealed to be from the Mercy of God , through the Blood of Christ , Ephes. 1. 7. In whom we have Redemption through his Blood , the Forgiveness of Sins , according to the Riches of his Grace . And the rather may we be bold to say , that the pardon of Sin is cleared up in the Person of Christ ; because so Authentick , so Infallible an Author as ours is , has given us leave to believe , pag. 20. that the Gospel-Covenant is sealed with the Blood of Christ , and therefore we can desire no greater Security . And this I am sure of , from Heb. 8. 10. that the Summe and Substance of that Covenant , is , I will be their God , and they shall be my People ; and a main Branch of that Covenant , I will be Merciful to their Iniquities , and Remember their Sins no more . If then we could but clear this one Poynt , that the Bliod which Sealed this Covenant , was not the Blood of a Doctrine , nor of an Office , nor of the Church , but the precious Blood of Iesus Christ , the Son of God , even the Blood of a Person ; it would then be clear also , that God's pardoning Mercy is only clearly ( or so clearly however ) to be discovered in Iesus Christ. ( 2 ) For the Term [ Eminently ] if the Bluster be against that , I shall not much trouble my self , I am no great Friend to , because poorly skilled in Metaphysical Notions ; but as it stands here in Conjunction with other honest words , I see no harm in 't . To me it denotes no more , but that the Pardon of sin , is Notably , Chiefly , Gloriously , and in a most Special and Excellent manner , discovered in the Personal Sufferings of the Lord Jesus Christ : But if our Author after all this be not satisfied , but finds himself Aggrieved , the Law is open , I plead no Protection , let him take his Course , and the Remedy the Law has given him . ( 3 ) Therefore it must needs be that last word Savingly , that is guilty of all , and therefore must bear the Charge brought in against the whole Sentence : That pardon of sin is only savingly discovered in Iesus Christ. I cannot tell , but I do shrewdly conjecture that our Author has spoken as dangerous a thing as this comes to , and has given us sufficient warrant to distinguish between a vain , empty , Insignificant Knowledge , and an Useful , Profitable , and Saving Knowledge , pag. 36. There is ( says he ) a larger Notion of the Knowledge of Christ , which includes the Vertue and Efficacy of this Knowledge . — For how true soever our Speculations be , the Scripture brands all those as Ignorant of God , who do not love , Reverence and Obey Him. Now if the Doctors Book had had but the Happiness to have seen the World after our Authors , he might have Explained himself so as to come off with a dry Head : Notwithstanding what I have said of Gods Sin-pardoning mercy , and the Knowledge thereof as in Him ; yet there is another Knowledge thereof , which Includes and takes in the knowledge of this God to be our God , and pardoning our sins , which God is , only in and through the Lord Iesus Christ ; and therefore the Scripture brands all those as Ignorant of God , and his pardoning Mercy , who know him not as their God , in a Covenant of Grace whereof Christ is the Mediator , and therefore without Him we can have no Saving-knowledge of , or Interest in God , or his Sin-pardoning Goodness , whatever our Speculations may be of Mercy and Grace , and Pardon to be in God. But after all this Trouble our Author has put me to , and just as much that I have put the Reader to ; the Mischief on 't all is this : The Doctor says not one Word , Syllable , Letter , Jot , or Tittle of all this , but the contrary . I am sure the Reader is startled , and his Hair begins to stand an end : What , no Truth on Earth ? Is Astraea more than in a Fable gone to Heaven ? Well Reader , when thou art come to thy self , and art a little more Cool and Composed , Consult the Doctors Book , pag. 90. Sect. 6. There are some of the most eminent Properties of God , that there is not the least Glimps to be attained of out of the Lord Jesus Christ , but only by and in Him ; and some that comparatively we have no Light of but in Him , and of all the rest no true Light but by Him. In which words , the Doctor evidently sorts all Gods Properties under three Heads . 1. Such whereof there is not the least glimps to be attained out of Christ , and under this Head he reckons Gods Love , his pardoning Mercy or Grace to sinners . 2. Such whereof we have comparatively no Light but in Christ ; and to this Head he refers , Gods Vindictive Justice in punishing Sin , &c. 3. Of all the rest he affirms we have no true Light but by Him : Now concerning the second sort , he says , pag. 92. Sect. 10. Secondly , There are other Properties of God , which though also otherways discovered , yet are so clearly , eminently , and savingly , only in Iesus Christ. Now Reader , for a tolerable pair of Eyes : Our Author would make the Doctor say , that Gods pardoning Mercy is clearly , eminently , and savingly , only discovered in Christ : But the Doctor himself says , Sin-pardoning-mercy is not at all known , there 's not the least glimps of it but in Christ. So pag. 91. Out of Christ there 's not the least Conjecture of it , not the least Morsel to be tasted of it out of Christ : That is , God has not any way , any where , at any time , discovered that he will pardon a Sinner but upon the Account of his Son. And now Reader , I hope I may fairly protest against our Authors Bills for the future , or however carry a very suspicious Eye over him , as being in his Quotations either sick of sapine Negligence , thick Ignorance , or transparent Malice ; and let all men know by these presents , that henceforwards I shall not take his Word for a single Farthing . But how false or impertinent soever this be , I knew he did not raise all this dust , and make such a heavy adoe for Nothing ; whatever the Doctors Principles and Assertions were , he was resolved to pay him home , and load him soundly with ill-favour'd Inferences , and mishapen Conclusions , and in that one Knack lies our Authors Master-piece . So that ( sayes he ) it seems the Gospel of Christ makes a very imperfect and obscure Discovery , of the Nature , Attributes and Will of God , and the Methods of our Recovery ; we may throughly understand whatever is revealed in the Gospel , and yet not have a clear , and saving knowledge of these things , untill we get a more intimate Acquaintance with Christs Person . There was never any Man that made better use of est's , and that 's , than our Authour . So that ! The Doctor had said , That Christ hath revealed the Properties of God in his Doctrine , &c. and what would you now think follows from hence ? Why surely , one would think ; That therefore the Gospel of Christ makes a perfect and clear discovery of the Nature , Attributes , and Will of God : Nay , there you are out ( sayes our Author ) for hence it followes , that the Gospel makes a very imperfect and obscure discovery of them : But what Necessity may there be to draw such a Conclusion from such a Doctrine ? I will tell thee Reader in thy Ear , Sub Sigillo Concessionis , as a great Secret ; Otherwise as excellent a piece as ever blessed the World with New Divinity , had got a knock in its Cradle , and would have retain'd a soft place in its head all the dayes of its life : Now that which he would fain fasten upon the Doctor , is a piece of the greatest Foolery Imaginable : As if he made the Person of Christ , no part of Gospel-Revelation ; whereas 't is indeed his great Principle , that Christ is the summe and substance of it : He could never once fancy it possible to have a through understanding of the Gospel , but we must ipso facto have also a through understanding of Christs Person ; nor to have a through understanding of the Gospel , and Christ the Subject of it , but we must have also a through understanding of Gods Nature , Attributes and Will , and of the Methods of our Recovery by Iesus Christ : But this is the Product of our Authors So that ; which alwayes agrees with his Premises just like Brains and Stairs , Harp and Harrow . If therefore any one will do the Doctor Justice , he must read our Authors words backwards , with a pair of Hebrew Spectacles , and that will give him a truer Account of the Doctors Sentiments . The Gospel of Christ makes a very perfect , and clear discovery of the Nature , Attributes , and Will of God , and of the Methods of our Recovery , but we can never throughly understand what is there revealed , unless we understand the Person of Christ , who is so considerable a part , and indeed the whole of Gospel Revelation . And by such a knowledge of Christ revealed in the Gospel , will the Person of Christ be justly advanced , and the Gospel which reveals him greatly recommended : Shall we then smile at , or lament our Authors simple Conclusion ? This sets up a New Rule of Faith , viz. Acquaintance with Christs Person , in whom dwells all the Treasures of wisdom and knowledge . And here a vein of his old thredbare Fallacy discovers it self , which I now perceive ( like the poysonous string in the Lamprey , ) he resolves shall run through his whole Discourse ; Dividing those things which God has joyned , and supposing those things inconsistent , which are indeed subservient one to the other . Christs Person is Revealed by the Doctrine of the Gospel , and not opposed to it ; Christ as a Prophet reveals himself to our Faith as God-man , as Mediator and Redeemer , and as vested with all those Offices for the discharge of his whole Mediatory Employment . To advance his Person is not to degrade his Gospel ; the Magnifying of a Prophet is no disparagement to his Prophesie : The Honouring of a King is no reproach to his Law : The Gospel is therefore Excellent , because it reveals to us so Excellent a Person as the Word made flesh , the Person of Redeemer : New Rule of Faith therefore we own none , and wish heartily that they who condemn us , whilest they pretend to abhorre Idols , did not commit downright Sacriledge ; that they set not up New Rules of Faith , upon a pretence that the Scripture is not sufficient to direct our Faith and Obedience in things pertaining to God ; but it 's Common for some to exclaim against feeding on the Devils flesh , who yet will sup soundly of the Broth that he is boyl'd in : But these things our Author has been told so often of , that I see it to no purpose to tell him a story , unless I could find him Ears . But these are but Velitations and light Skirmishes , our Author is preparing for a most terrible Charge upon the Doctor : These whiffling ▪ Slanders do but make way for the Show , like the Turkish Spabi , good for nothing but to fill up the Trenches , or blunt the edge of his Enemies Weapons , we are now waiting to receive the formidable Impression of his Ianizaries . Two things he will Confound us all with ; First , by shewing what Additions , This Dr. O. and some others make to the Gospel : And then Secondly , what an unsafe way of Arguing they use : And , [ 1 ] He will shew us , What Additions these men make to the Gospel , from an Acquaintance with Christs Person . I must needs say , I was extremely startled to hear a Charge of Additions to the Gospel brought in against any Man ; I presently expected either unwritten Traditions , or immediate Revelations , or I know not what African Monster should stare me in the face : And I know nothing at which my Nature more recoyls , nothing more abhorring to my Temper , than such sawcy Additions ; and the rather , because I presently remembred that dreadfull Curse , Rev. 22. 18. If any one shall adde unto these things , God shall adde to him all the Plagues that are written in this Book : If Men will be Adding , God will be Adding ; if Men will adde their whimsical Inventions , God will adde his Righteous Iudgements ; And for that Reason I never liked , either the Addition of Officers to those Christ has commanded to govern his Church , nor the Addition of Canons to those by which he has appointed his Church to be governed ; I alwayes thought it safest , to leave the Doctrine , Worship , and Government of Christ as we found them ; we may be chidden for adding , or substracting , but never for being no wiser than the Gospel ; and when we have done our Best , and chopt and changed , we shall hardly ever make better than those Christ made for us : If therefore our Author can but prove his Declaration as he has layd it , I am his absolute Creature , his prepared Man , and shall be sure to find for him against the Doctor , and a thousand more Innovators : But at last I perceive , all this is but the old stratagem of his Neighbours of Billings-gate , where the crafty Slut calls her Opponent Whore first , lest she should be prevented with as bad language , and better Proof . But there are no less than Three Additions that this one single Doctor has made to the Gospel . In which ( as he sayes ) is summ'd up all true Wisdom and Knowledge , and not any one of them to any purpose to be obtained , or is manifested , but only in , and by the Lord Christ ; Now though our Author had almost pored his eyes out with seeking for these things in the Gospel to no purpose , yet still he was so perspicacious as to espy one sorry , single , little word [ by ] which the Doctor had fallaciously added , to include the Revelations made by the Gospel . Whether that little word was added fallaciously or no , I shall not at present determine ; but this I will say , that it was as mischievously and enviously added , as ever any word of that Bigness was added in the world ; of set purpose no doubt , and propense Malice , to spight our Authors design , and most inhumanely and barbarously , to cross all his Projects : For it 's plain , that the Particle [ in ] referres to [ obtaining , ] and this other Particle [ by ] to [ Manifesting , ] which by resolving the Doctors words into their distinct Propositions , is more than evident . 1. The things mentioned are not to be Obtained but In Christ. And , 2. The things mentioned are not Manifested but By Christ. [ Obtained in him , ] that is , Through his Merit , Mediation , Intercession or Procurement : And , [ Manifested by him , ] that is , By his Preaching , and the Preachings and Writings of his Evangelists and Apostles . Now had but the Doctor left out that one word [ by ] as a good Natur'd man would have done , our Author would have had a fair Ear of advantage to lay hold on , for reviling him , as excluding the Revelations of the Gospel ; and therefore I must say it again , it was not so Civilly done of the Doctor , nor so like a Gentleman , as might have been expected from him , to insert that one word , to the apparent prejudice , hazard , if not utter disherison of our Author , his Cause , Learning , Rhetorick and Reputation : But yet he thinks it was fallaciously Added , because his first undertaking was , to shew how impossible it is to understand these things savingly and clearly , notwithstanding all those Revelations God hath made of himself , and his Will , by Moses and the Prophets , and by Christ himself , without an Acquaintance with Christs Person : He that cheats me once proves himself a Knave , but if he over-reaches me a second time , he proves me a Fool ; Remembring therefore how Matters stood between our Author and my self , and that I was under bond never to trust him more , I took down the Doctors Book , and with the best Eyes and Spectacles I had , viewed the place , and what I find there the Reader shall have as cheap as I had it : P. 87. Com. All true wisdom is laid up in , and onely to be obtained from and by the Lord Iesus Christ. So thought I , hitherto we are safe , and the Person of Christ and his Gospel are very good Friends . Again p. 88. All that wisdom which God layeth out for the discovery and Manifestation of himself , is in Christ crucified , held out in him , by him , and onely to be obtained from him : Very good , there we have [ by ] again , and Gospel Revelations are not shut out of dores . Yet again p. 90. There are some Properties of God , ( as pardoning Mercy ) the least glympse whereof is not to be obtaine●… out of the Lord Iesus Christ , but onely In him , and By him . Hitherto we are alive , and alive's like . Once more , p. 98. The Riches of the Wisdom and Knowledge of God , are onely hid in , and revealed by Christ : And to give our Author his full Dose , p. 88. God is not known upon any other Account ( to Salvation ) but onely the Revelation of the Son. And now instead of disparaging the Doctor , I doubt we shall erre on the other hand , and too much magnifie him , as having written by Revelation , who twenty years before could foresee the Objections that would be levell'd against his Writings . Well , ( sayes our Author ) let that pass ; Oh the Charity of the Man , that will not ruine his Enemy all at once ! and indeed it 's not good Husbandry to eat up a Man at one Meal : Polyphemus himself would reserve Ulysses for a Breakfast , when he supped so liberally over night with picking the Bones of his Mates ; and yet there was as much Discretion in the Case , as Frugality , not to shew his Teeth when he could not Bite , or however not to fasten them where it might break his Fangs . But it will be seasonable to examine the particular Additions . ( 1 ) The first is , concerning the knowledge of God , his Nature , and Properties . And here the Doctor has made a great Addition , viz. that The Love of God to sinners , could never have entred into the heart of Man but by Christ , p. 90. Now our Author promises us , that he will not examine particularly every thing the Doctor sayes : Of which we have had good proof all along ; for 't is not his Genius to trouble himself with any more than what may conveniently serve his purpose , but without considering either Antecedents or Consequents , to Nibble at some Expression , that seems most lyable to Exception ; but herein we begge not his favour , onely demand Iustice ; That he may not Usurp a Liberty to suppose , that the Doctor asserts Revelation to be wholly silent in this Matter . Revelatition silent ! Alas , it rings loud with the continual sound of Gods pardoning Mercy to Sinners , onely the Doctor judges , that Revelation directs us to this Mercy of God through a Mediator , for the obtaining of it : When therefore our Author asks fo pertly , whether the Doctor be not a confident Man to lay down such a Position : I onely teturn , that I have known our Author far more confident upon far less Grounds ; when the Doctor has a Foundation for his Confidence , let him be so and spare not : A great deal less Confidence may be sinfull when it wants a Basis proportionable to beare its weight ; and a great deal more Justifiable , when it 's born up with sufficient Warrant : Tell not me of the Doctors Confidence , but examine his Reasons for it , and let us see what our Author can do to dismount it . Truely he offers us but one thing , but I assure you , it 's a knocker : The Experence ( says he ) of the whole World confutes him : Never was Man so confuted and confounded as he that stems the Experience of the whole World ; for though I ever look'd upon Experience as a very ticklish way of Confutation ; and the best way of employing them is to Experience in our own Souls the Virtue and Efficacy of certainly revealed Truths , and not to make them the Umpires of questionable Doctrines , yet I should be loth to run counter to the universal Sentiments of Mankind , and the Experience of the whole World shall carry a mighty stroke in my Judgement ; but has our Author taken their Experiences by the Pole ? and do they one and all give in their Suffrages against the Doctor ? Yes , Both Iews and Gentiles , who knew nothing of what Christ was to doe in order to our Recovery , did believe God to be gracious and mercifull to sinners . I must own it , That Jews and Gentiles are a sufficient enumeration of particulars ; they did once divide the World betwixt them , and if they both agree in their Verdict against the Doctor , Nemine contradicente , he is gone for ever , being over-born with Epidemical Experience . 1. For the Iews , the Day is like to goe for our Author , if it be true , what he tells us , That God assured them he was a Gracious and Mercifull God , pardoning iniquity , transgression and sin , which certainly he is ; and then that They knew nothing at all of what Christ was to doe for our Recovery ; but all the stick lyes there , and we must enter a Friendly Debate with him upon the issue . For , 1. Whatever Manifestation of Gods Sin-pardoning Mercy was given to the Church of Old , it had reference to the Blood of Christ , who was as really sacrificed to their Faith , as he was crucified to the Faith of the 〈◊〉 , Galat. 3. 1. The Jewish Sacrifices were Types designed , and appointed by God , to represent that one Sacrifice , which Christ should once offer upon the Cross to God ; and without reference to the Expiation of Sin , Atonement and Propitiation of God made by him , and manifested by them , it would have puzzled the Faith of any particular person , that God would pardon sin , notwithstanding that Revelation , Exod. 34. 6. for is it not immediately added , — And that will by no means clear the guilty ? God in that place , reveals to Moses his Name , that is his Nature ; and if we consult particulars , we shall find , that it 's as fair a Letter in Gods Name , not to clear the Guilty ( under which Character all the world stand before God , Rom. 3. 19. ) as to pardon iniquity ; but all this was cleared up , and made easie by a believing attendance to those bloody Sacrifices , which though weak in themselves , yet receiv●…d a Sacrament al strength from Him , who travelled in the greatness of his , to reconcile God and Man by the Blood of his Cro●…s . 2. There 's nothing more vain and idle , than to 〈◊〉 that the Iews knew nothing at all of what Christ was to doe , in order to our Recovery . For , 1. It was sufficient for that Dispensation , that God had Revealed a Mediator , who should take up the Controversie between God and sinners , and this he did , when it was early day with the world , to Adam , when received into a Covenant of Grace : ▪ T is true , the more minute Circumstances of when , and how He should come , in what manner he should accomplish his work , might be veyled with some Obscurities , and perplexed with some difficulties at the first ; yet still they had a Promise in the Lump , that the Seed of the Woman should bruise the Head of the Serpent , which the Apostle interprets , Heb. 2. 14. by destroying him that had the Power of Death , even the Devil : And as it seemed good to the Wisdom of God to give forth the Promise at first in gross , so in process of time to graduate and heighten the discovery of the Messias : That there should come a deliverer out of Sion , to turn away ungodliness from Iacob , Isa. 59. 20. was evidently laid before their Faith ; to these Revelations did true Believers attend , and by this Key did they open the difficultie , how God should be a God pardoning Iniquity , and yet by no means clear the Guilty : And as the prefixed time of Christs appearing in the World drew nearer , so the Prophesies , and Promises of his Person , Nature , Work , and Design thereof , with the Circumstances attending it , were multiplyed , and more explicitely made out to them ; that so as they were growing up out of the State of Childhood , and emerging from under their Bondage , the discoveries of a Saviour might enlarge their Hearts and Minds in Knowledge , Joy , Love and Peace : By Isaiah it was revealed , that he should be born of a Virgin , Isa. 7. 14. that he should be Immanuel , God with us , therein discovering both his Natures in one Person , and his design to bring God and Man into one Covenant : By the fame Prophet was it distinctly revealed , what should be his Work , and Employment , his Dignity and Authority , and the Success of all . Isa. 9. 6. For unto us a Child is born , unto us a Son is given , and the Government shall be upon his shoulders , and his Name shall be called Wonderfull ; Counsellor , the Mighty God , the Everlasting Father , the Prince of Peace , of the encrease of his Government and Peace there shall be no end : By the fame Prophet it was revealed , Chap. 53. by what means mainly he should accomplish the Ends of his coming into the World ; by being wounded for our Transgressions , bruised for our Iniquities , healing us by his stripes ; by Gods laying upon him the Iniquities of us all ; that it pleased the Father to bruise him , to make his Soul an Offering for sin ; by the travel of his Soul , by pouring it out to death , being numbred amongst the Transgressors , and making Intercession for them ; Vers. 6. 10 , 11 , 12. By the Prophet Daniel was revealed , his Death , the precise Time of it , and for what he dyed , Dan. 9. 24 , 25 , 26. Seventy weeks are determined upon thy people , and upon thy Holy City , to finish the Transgression , to make an end of sin , to make Reconciliation for Iniquity , to bring in everlasting Righteousness , — And after sixty two weeks shall the Messiah be cut off , but not for himself : And is all this Nothing ? just Nothing in our Authors Arithmetick ? If this be his Nothing , for Charities sake ▪ let him tell us what is one of his somethings : No ; all this while the Iews knew nothing at all of what Christ was to doe , in order to our Recovery ; But it became our Author , who was to assign little work , very little to Christ when he was come , to allow just nothing to be known of him before he came . But then it seems the Apostle Paul was besides the Book , as well as the Doctor , for he protests , Acts 26. 22 , 23. That he spoke none other things than those which Moses and the Prophets did say should come , that Christ should suffer , and that he should be the first that should rise from the dead : Upon our Authors Principles , it were easie to prove , that Paul never spoke one word of Truth in the whole Course of his Ministry ; and the Apostle Peter was as lamentably mistaken as he : 1 Pet. 1. 10. Of which Salvation the Prophets have enquired , and searched diligently , who prophesied of the Grace that should come unto you ; searching what , and what manner of time the Spirit of Christ , that was in them did signifie , when it testified before-hand the sufferings of Christ , and the Glory that should follow : And yet we have the testimony of Christ himself , a witness greater than all Exception . Luke 24. 25 , 26 , 27. O fools and slow of heart to believe all that the Prophets have spoken , ought not Christ to have suffered these things , and to enter into his Glory ? And beginning at Moses and all the Prophets , he expounded unto them in all the Scriptures the things concerning himself : No doubt many lazy and drowsie Iews , not duely attending to the Concernment of their Souls in these matters , knew little , or to little purpose , of what God spoke to them by Sacrifices and Types , what that oeconomy pointed at ; they might not possibly regard the Prophesies or Promises of a Messiah , nor is it any wonder , when we consider how little sleepy Formalists , dreaming Professors , and sottish Hearers understand of him at this day , who know no more of Christ , his Person , Office , Work and Design than that ignorant Papist who being asked , Who Christ was ? answer'd , he believed he was as good a man as St. Patrick ; Or that other who concluded that Christ was something that was good , or else they would never have put it into the Creed : But then there were diligent Enquirers , and Conscientious Searchers , whose Faith engaged them in the pursuit of Eternal Life , and these saw the day of Christ , and rejoyced in the Sight . But , 2. It s an odde and perverse way to take the measure of the Jewish knowledge of Christ , from our own clearer Light : We see clearer than they , yet will it not follow that they were stark blind ; though it be Mid-day with us , it was not Mid-night with them ; and for my part , I more wonder that they at the Break of day saw so much , and we at Noon comparatively see so little ; and if some mens Designs take place , we shall in a short time see less than they , and what to the Jews was a difficulty , must be to us a Crime , viz. to have any Acquaintance with the Person of Christ. 2. And if indeed the Iews knew nothing at all of Christ , they could not then mock the Gentiles , who could not well be in a worse case , nor come under a more dismal Character than to be without Christ. But to come a little nearer to our Author . 1. What if some of the Gentiles also knew something , and something very considerable of a Redeemer ? I take Iob to have been in that number , and yet he knew that his Redeemer lived , and that he should stand at the latter day upon the Earth ; Job 19. 25. Which place our Author cannot question referres to Christ , seeing the Liturgy of the Church of England , in the Office of Burial , applies it so ; and I hope it shall never be said , that as they Subscribe the Articles in Jest , so they Worship God in Jest too : But to purchase his Favour , let it be supposed that the Gentiles knew nothing at all of Christ ; yet are we sure they knew God to be a sin-pardoning God ? For our Authors Discourse alwayes halts of one Leg at least , and wears a Crutch , if it be not like Homers Vulcan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foundred of all four . 2. The Iews , they understood the Doctrine of the Pardon of sin to be in God , but then they understood by Promises , Prophecies , Types , Sacrifices , and the Tenor of the Covenant of Grace , that God had provided a Redeemer ; the Gentiles , they knew Nothing of a Redeemer , but then they knew as little of the Pardon of Sin : But here our Author will knock the Matter Dead by an Argument . Those Natural Notions the Heathens had of God , and all those discoveries God made of himself in the works of Creation and Providence , did assure them that God is very good , and it 's not possible to understand what Goodness is , without pardoning Grace . Not possible ? that 's a thousand pities ! I have sometimes sat admiring our Authors singular Happiness , in defining to an inch so precisely , Necessaries and Impossibles , which are the two extremes of the Modes of Being : And yet our Author can at one stride or jump , pass from Necessity to utter Impossibility : Some did but venture to say , that God could not pardon sin , without some intervening security to his Iustice : And there grew such a Hubbub , and Out-cry upon 't , as if the Turks and Tartars had over-run all Christendome ; and yet our Author , who can climb up all the stairs , from easie to difficult , from difficult to impossible , has resolved upon the Question , that from henceforth all shall adjudge it impossible to understand what Goodness is , without pardoning Grace . But is there indeed such a close Connexion , so inseparable a glewing together of these two , that we cannot prescind them with the sharpest act of the Understanding ? Is it easier to cleave a Hair , or divide an Indivisible , than to part Goodness and pardoning Grace ? I question not when he shall be at leisure , he can slit a thinner matter a great deal than this is : But yet , 1. The Apostle Paul , Acts 14. 16 , 17. assures us , That God left not himself without a witness , in that he did good , and gave them rain from Heaven , and fruitfull Seasons . It was more than he owed to Condemned Sinners , to afford them any kind of Goodness ; he might have rained Fire from Heaven , and showres of Brimstone upon their heads , and it was goodness that he did it not ; in stead of those fruitfull seasons , he might have sent Famine and Cleanness of Teeth , and there was much Goodness in that ; yet whether they could from hence bless themselves with a well-grounded Hope that he would pardon their Iniquities , I much question . And , 2. The Servant in the Parable , Math. 18. 26. could understand the difference between forbearance , and acquittance : Have patience with me , and I will pay thee all . Time and Day were considerable Favours in his Judgement , though his Master did not throw him in the Bond. 3. I am sure God himself understood the difference between a Reprieve and a Pardon ; between that Goodness which he shews in forbearing , and that which he manifests in forgiving , Rom. 9. 22. He endured with much long-suffering the Vessels of Wrath , fitted to destruction : A presumptuous Conclusion therefore had it been , from Gods general Goodness , and indulgent Patience , to argue his Forgiveness , and pardoning-Grace . 4. Adam in the state of Integrity understood very well , God to be good , he could not look besides a Demonstration of it ; and yet no Notion of Gods ▪ Pardoning Grace was concreated with him , whereof he could have no use in his worship of , and walking with God : A threatning against sin he had , but not the least intimation that God would pardon it , till it was revealed upon another Account . We are not here enquiring ▪ what presumptuous and vain hopes secure sinners might form to themselves of Indempnity ; nor how their hearts might be fully set in them to do evil , because judgement against an evil work was not speedily executed ; nor what flattering thoughts might tickle their breasts , that God was such a one as themselves , because he kept silence at their proceedings , and spoke not his Fury in Thunder and Lightning ; nor do we enquire what Natural earnest desires they might express , to obtain the Favour of God ; what projects , plotts , and contrivances they invented to relieve their guilty Consciences , wounded with apprehensions of wrath ; how they skin'd over their Sores with some Services , and lickt themselves whole with their Sacrifices and Oblations : But the Enquiry is this ; What solid Ground they had from Gods common , and general Goodness , his Governing the World , his Patience , Forbearance , and long-sufferance with , his Bounty to Sinners ; to conclude from thence , that he was a Sin-pardoning God ? When I seriously consider into what inextricable Labyrinths and Mazes those poor Heathens did run themselves , how they were bewildred in their own Inventions ; how they tyred themselves off their Leggs in their own wayes , and spent themselves to their skins with Sacrifices , if by any means it might be possible to purchase the good will of a Deity ; I presently conclude , they had no settled fixed Apprehension of any such thing in God. For though they might hear a rumour , that there were a people in the World , towards whom God shew'd himself propitious and favourable , and that the way of the peoples part to reconcile this God to them , was by killing of Beasts , and offering up them to him in Sacrifice , and might therefore hence fall upon this practice of Sacrifices , yet not understanding the true use of them , what reference they had to a promised Mediator , they must needs fluctuate , and toss up and down in uncertainties about so weighty a Concern . Hence was it , that least they should not hit upon the True God , in that Crowd and Throng of Deities wherewith they had overstockt the Commons , they set up an Altar To the unknown God ; and least they should miss the right Sacrifice , and most acceptable Offering , sometimes they Sacrificed the worst , sometimes the best of Men ; and sometimes to please their God the better , they would let him choose by Lot which he would have : They tryed Conclusions with almost all sorts of Creatures , and all to answer the demands of an importunate Conscience , which as Gods Officer was alwayes haling and dragging them before the Barr of Gods Justice , to answer for their Delinquencies : Either then they had no Notices of Sin-pardoning Mercy , or what they had came not in from the Works of Creation and Providence , but were some scattered Beams , and broken Splinters of Traditional Knowledge , derived Originally to them from the People of God , who themselves had received it by pure Revelation , in and through a Redeemer . All this while our Author sits fretting himself like Gumm'd-Taffata , that when he has been , for two whole pages together , preparing his Reader to swallow his Pills , yet we should cunningly pass it over with a dry Foot , and never bestow the least Consideration of it : That he may not therefore think himself neglected , we shall give him a full and a fair hearing . The Light of Nature ( says he ) and the Works of Creation and Providence , and those manifold Revelations God hath made of himself to the World , especially that last and most perfect Revelation by Iesus Christ , assure us that God is infinite in all his Perfections : They do so , let him make his best of that . And therefore that he is Powerfull , and can doe whatever he pleases . Very good , goe on : So Wife that he knows how to order every thing for the best . Better and better ; and yet p. 30. he tells us , Long and sad Experience proved that all the Means he used to reform the World , proved ineffectual : So Good that he designs , and desires the Happiness of all his Creatures , according to the Capacity of their Natures . Stick a Pin there . So Holy that he hath a Natural Love to all good Men ; ( And so Gracious too , that he made them Good , else they never had been so . ) but he hates all Sin and Wickedness ; ( It 's well Gods Hatred of Sin is as Natural to him as his Love of Good Men. ) And will as certainly punish all Obstinate and Incorrigible Sinners ; but yet that he is patient and long-suffering towards the worst of Men , and uses various Methods to reclaim them , and is as ready to pardon them when they return to their Duty , as a kind Father is to receive an humble and penitent Prodigal . Where there are some things that wound our Authors Cause to the Heart , and nothing prejudicial to the Truth which he opposes . For , 1. He grants , that Gods Love to good Men , and his Hatred of Sin , are both equally Natural , and therefore I suppose Essential to him . 2. That Gods punishing obstinate Sinners , is equally Natural to him with his rewarding Good men ▪ But , 3. The Fallacy of all is , that lapsed Man stands related to God as a Father ; whereas he should have proved , and not supposed , that the Light of Nature of Scripture discovers any other Relation of a Revolted Sinner unto God , than that of a Creature to his Creator , and a Subject to his Governour ; before he be taken into that special Relation of a Son to a Father , by Adoption in Christ. 4. A Supposition that God is ready to pardon Sinners when they return to their Duty , is ambiguous , vain , and ( as he takes it ) false ▪ Ambiguous , for who can prophesie whether he means an entire ▪ perfect , and universal return to Duty according to the first Covenant , or no ? And Vain ; for admitting that God is ready to pardon Sinners upon their Return , Man is but where he was , till he be enabled by Grace to return : And as False as Vain and Ambiguous ; for we find no Revelation that God will pardon past sins upon our Return for the future , without reference to that Compensation which he has provided for his wronged Governing Iustice by Jesus Christ. 5. There 's a great Cheat put upon us in those words , The Light ▪ of Nature , the works of Creation and Providence , those manifold Revelations God hath made of himself , especially that last and most perfect Revelation by Iesus Christ , assure us , &c. If he supposes that any one of these singly considered , will assure us of all that followes , especially that God is thus ready to pardon Sinners , i'ts the very thing in Question , and ought to have been strongly proved , and not weakly supposed ; but if he take them joyntly , including the Revelation made by , and through Jesus Christ , we grant it ; but then the misery on 't is , this is the thing he should have fought against ; the Doctors own Assertion , at which he has such an aking tooth ; That Gods pardoning Mercy could never have entred into the Heart of Man but by Iesus Christ ; but now see how neatly he would shuffle off the business . These Properties of God are plainly revealed in the Scripture without any further acquaintance with the Person of Christ. But this will not doe his work : For , 1. What 's now become of the Light of Nature , if after all , we must be beholden to the Light of Scripture ? But thus the poor Gentiles after all his zealous stickle in their Cause , are left in the lurch , to shift for themselves as well as they can . 2. That these Properties of God are plainly revealed in the Scripture , is very true , but then the plainness of their Revelation lyes in this , that God will pardon Sinners upon the Account of a Mediator ; Perhaps he would put a trick upon us by that word [ Further ] and therefore to content him , let him understand , that we own all these Properties of God to be plainly revealed in Scripture , without any further Acquaintance with Christs Person than what is therein Revealed . But our Author joggs on still . Had Christ never appeared in the World , yet we had Reason to believe , that God is thus wise and good , [ viz. to pardon Sinners , ] and holy and mercifull , not onely because the Works of Nature and Providence , but the Word of God assures us he is so ; but let me wedge in a word for all his Haste . 1. The Word of God assures us not he is so without reference to a Mediator : And if Christ had never appeared in the World first or last , perhaps we had had no Word of God ; and if we had , there would not have been one syllable in that Word of the Pardon of Sin , but of the Wrath ▪ and just Vengeance of God due to it . 2. Jesus Christ was once to appear in the World , to reconcile God and Man ; and as without Revelation we had never known , so without his Interposition we had never enjoy'd the Pardon of Sin. The truth is , Christ was a Teacher and a Prophet , to reveal the Nature and Will of God , before his Appearance in the flesh ; The Spirit of Christ signified before-hand the Sufferings of Christ , and the Glory that should follow , 1 Pet. 1. 11. and those Sufferings had a Virtue and Efficacy to procure the Pardon of Sin long before they were actually undergone ; for in Gods Acceptation he was a Lamb slain from the Foundation of the World ; yet still our Authors Larum is not run down : The appearance of Christ did not first discover the Nature of God to us : No sure ; God had revealed himself to be such a God long before , yet still upon the Account of that Propitiation and Atonement which in infinite Wisdom and Grace he had provided . Acts 10. 43 To him give all the Prophets witness , that through his Name , whosoever believeth on him , shall receive Remission of sins : It 's much to a little , that our Author will flam off all this with a fine Tale of a Tub , that it 's not the Person of Christ , but a Doctrine , a Gospel , a Church , an Office , or something , or nothing , provided it be not Christ himself , that is here intended ; but the Apostle has hedged out that Evasion , v. 39. It 's he that was slain , and hang'd on a Tree , he that was raised again the third day , and v. 42. he that is ordained of God to judge the quick and the dead : And yet perhaps our Author with one Cast of his Office , can make it out how a Doctrine , a Church may be stain , and hanged on a Tree too ; and if they be no better than some that have troubled the world , as no great matter if they were ; however I shall not concern my self in its Confutation . For ought then that I can see , the Doctor may keep his Principles to himself , and his Confidence too , that Gods pardoning Grace could never have enter'd into the heart of man , but by Christ ; that is , that none could have had any security ( whatever God is in his own Nature ) that ever God would or could have pardoned Sinners without some Provision made for the vindicating the Honour of his Justice , as Ruler of the World , by a Mediator ; which onely could be the Lord Jesus Christ. And to shut up this matter , we will stand to the Determination of the Church of England , Art. 7. The Old Testament is not contrary to the New , for both in the Old and the New Testament , everlasting Life is offer'd to Mankind by Christ , who is the onely Mediator between God and Man ; wherefore they are not to be heard , which feign , that the Old Fathers did look onely for transitory Promises . Again , Art. 18. They are also to be held Accursed that presume to say , that every man shall be saved by the Law or Sect that he professeth , provided he be diligent to frame his Life according to the Light and Law of Nature ; for , Holy Scripture doth set out unto us onely the Name of Jesus , whereby men must be saved : But this Anathema is become to our young Fry , Brutum Fulmen . Now after all this Lirry of our Authors , he finds it seems , that he and his Antagonists , have not discoursed ad idem : The Question has been about the Sun in the Firmament , and the Answer was concerning the Staffe that stood in the Chimney-corner ; For ( says he ) considering what these men make of Gods Love , pardoning Mercy , Iustice , Patience , &c. these Properties could never have been discover'd but by a too familiar Acquaintance with Christ's Person , for Nature and Revelation say Nothing of them . But why then did he not fix the true Notions of these things in the first place , and never torment his Reader with a wild , rambling , impertinent Story , which he now confesses was not one word to the purpose ? For that which they call pardoning Mercy ( he sayes ) is not to be seen in Scripture-Revelation , and perhaps that which he calls so , may be seen in the Discoveries of Nature , and found growing upon every Hedge : We shall go near to entertain more Charitable thoughts of the Schoolmen , and the old Systematical Divines hereafter ; for they would have set the Terms of a Question to rights , and stated the due bounds of the Meaning of words , before they had made a noyse and blunder about the Confutation of their Adversaries : what our Author means by these things , we must leave in the Clouds as we found it , what others mean we are pretty well secured : But we are not so secure of our Authors Honesty in this matter , who jumbles together those things which the Doctor had separated , and puts them all ( Pell Mell ) into the common Box , as if he had asserted , That the Love of God to Sinners , his Justice against Sinners , his Patience with , and Long-suffering of Sinners , were none of them discoverable but by Christ ; whereas the Doctor plainly and in terms asserts that Gods Iustice , Patience , Long-sufferance , may be otherwise known , as we have heard before , and shall see again by and by : The Rise of our Authors Fury and Indignation against the Doctor , is from these words , p. 93. Com. God hath manifested the Naturalness of his Righteousness unto him , in that it was impossible that it should be diverted from Sinners , without the interposing of a Propitiation . Now ( says he ) this is such a Notion of Iustice as is perfectly New , which neither Scripture nor Nature acquaint us with : And if it be so , I could heartily wish it underwent the Deleatur of an Expurgatory Index : but how strangely is our Author wheel'd about ! it was but p. 42. that he deliver'd it with as much Confidence as most men are guilty of , That the Light of Nature , the Works of Creation and Providence , besides Revelation , doe assure us that God hath a Natural Love for all good men , but that he hates sin , and will certainly punish incorrigible sinners ; from whence we might have been prone enough to have dropt into such an Error , that if Hatred of Sin , be as Natural to God , as his Love to good Men , he cannot but hate the one , and love the other : for God cannot act against his Nature , and must act according to his Nature . Nay , we should have concluded , that it holds more strongly a great deal , for his hatred of the one , than for his love of the other ; seeing there 's something of sin in good men , in the best of Men , which may allay his Love towards them , consider'd in their single and Personal Capacities , but there 's nothing at all in sin , not the least that may qualifie his Indignation against sin : And had we not been snib'd , we should have ventur'd further to say , that as God has a Natural Love to good Men , and will not fail to reward them ; so he has a Natural displicency against sin , and therefore will not fail to reward it according to its demerits : And then because we are assured from a surer hand , Rom. 6. 23. That the wages of sin is death ; which by the opposition , clearly intends eternal death ; we could not much doubt , that a righteous and holy God will give to every one their wages , without the interposition of that Propitiation , whereof our Author makes so light : Thus I say we had concluded , but that our Author limits the Certainty of punishment to incorrigible , and obstinate Sinners : but this is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will not much mend the matter ; both because those corrigible ones are not so wholly corrected , but that still some remaining sins lodge in them , which are the Object of Divine abhorrency , and also because those Corrigible ones are onely pardoned , and received to Grace through the Interest which they have in the Sufferings of Christ ; hence 1 Iohn 1. 9. If we confess our sins , he is faithfull and just to forgive us our sins : which Faithfulness of God , has the Foundation of its Exercise in the satisfaction of his Vindictive Iustice , which being once answer'd , God that cannot lye , promises the pardon of Sin through Christ , which because he is faithfull and just , he will make it good to the truely penitent Sinner : But what Reason will our Author favour us with of his Blunt Negative ? Why , All Mankind have accounted it an act of Goodness ( without the least suspicion of Injustice in it ) to remit Injuries and Offences , without exacting any punishment . I much doubt whether our Author was ever Principal Secretary of State to all Mankind , that he should be so privy to their Sentiments ; his own daring Fancies , and crude Conceptions are no just Standard of their Apprehensions ; and I am well assured that some of Mankind , and such whose Learning and Judgement may vye with his , and may be supposed to know Mankind as well as himself , yet think not with him in this business ; but I shall lay a few things in his way , let him remove them . ( 1. ) The Strength of his Argument lyes in a most gross and palpable Absurdity : viz. That there is the same Reason for Gods pardoning sin against his most holy Law , that there is for a private Persons charitable remitting a trespass against himself . That God as he is the Governour of the World , may wave the Execution of the Sentence threatned against , and due to the violation of his Rules of Government , because a private Person may depart from his Right in a Six-penny matter ; but these things are wonderfully mistaken : For , 1. Our Author confesses , that God will certainly punish all obstinate and incorrigible Offenders : but if sin be consider'd onely as an injury against a private Person , God may pardon even Impenitency and Incorrigibility it self : And if it be an act of Goodness to remitt such an Injury without the least suspition of Injustice ; the greater the Offence is , the greater will that Goodness triumph in remitting the greater Injury . The degree of sin alters not the Case : He that can pardon a Penny justly , may also a pound , who shall set limits to him how far he shall depart from his Right ? 2. That the Case is not the same between God and Man , is evident from hence . Man may depart from his Right to his Servant , may Manumitt him , and release him from all dependance ▪ on him , from performance of all duty to him , as his Master ; but it 's impossible to ▪ suppose that God should discharge and acquitt a Creature from its dependance on , and its subjection to himself . 3. God is to be considered , not only as our Proprietor and Owner , but as our Governour and Ruler : Now the end of Government being the good and welfare of the Community , every violation of the Law claims , either that Judgement and Execution pass upon the Offender , according to it ; or if not , that good Security be put in , that neither the Honour of the Legislator suffer , Offenders be encouraged , nor the Common good damnified , which was certainly done by Jesus Christ : And God himself has declared how odious such an Indifferency of spirit is in a Magistrate , Prov. 17. 15. They who justifie the wicked , and condemn the Righteous , are both an abomination to the Lord. ( 2. ) There 's a great suspition , nay clear evidence of injustice in a private Persons departing from his right in some Cases ; we will suppose a summe of Money , which is all the Livelyhood of a Personand his Numerous Family ; shall he not grievously sin , who shall depart from his Right , so far as to forgive this Debt . and turn all his Family a grazing upon the bare Common of Charity , which might have been plentifully provided for in a way of Righteousness and Justice ? But still he prosecutes the Comparison : He is so far from being Iust , that he is Cruel and Savage , who will remit no offence , till he hath satisfied his Revenge : Which were true , 1. If spoken of a private Person ; Vengeance belongs not to any in that state , it 's a flowre of the Crown ; we are not to avenge our selves , we may prosecute our own Right lawfully , and yet even that managed with a revengefull Spirit , is sinfull . 2. A publick Person in punishing according to Law , ought not to be called cruel and savage , but just and righteous ; when the holy God executes the Penalty of his holy Law , he does not satisfie his Revenge , but vindicate his righteous Laws from Contempt ; he will not have them trodden under foot , to please every sawcy and malapert Caviller , that shall tax him with savage Cruelty : And surely , there are Terms more becoming the Majesty of a holy God , which our Author might have bestow'd upon the righteous Iudge of all the Earth , in his Process against Sinners . That he is holy in all his wayes , righteous in all his works ; that the same Law , which is the Rule of Duty and Obedience , is also the Rule of Punishing the Delinquent . But still he will be importunate : That part of Iustice which consists in punishing Offenders , was alwayes look'd upon as an Instrument of Government , and therefore the exacting or remitting Punishment was referred to the Wisdom of Governours , &c. What he means by an Instrument of Government , I cannot well tell ; but this I know , that Atheism will have God too to be an Instrument of Government , a politick Engine ▪ to bridle the many-headed Multitude , and keep the Herd of the Vulgar in some awe : And I have learnt it from our Authors great Friend also , that the Articles of the Church are an Instrument of Peace , and no matter whether they be an Instrument of Truth ; but I would gladly be satisfied in a few things 1. Who they are that call Gods punitive Iustice an Instrument of Government , and what warrant they have so to call it ? I have read indeed that the Law is an Instrument of Government , but that the Righteousness and Justice of the Law-giver , in giving to every one his due , should be an Instrument of Government , seems to me an Arbitrary Term , onely invented that men might seem to say something , when indeed they say just nothing . 2. I would have a satisfactory Reason , why That part of Iustice which consists in Punishing Offenders , should be an Instrument of Government ; and yet the other part which consists in rewarding the Complyant and Tractable , should not be such ; and why God may not as well choose whether he will reward the Righteous , as whether he will punish the Wicked . And then , 3. Whether this will be an Instrument of Goverment , or of Anarchy and Confusion ; for if after all Obedience , and Disobedience , the Law be not the Rule of dispensing Rewards and Punishments , Good night to both ; If Laws be not executed , both they and the Law-giver will be despised ; and this great Instrument of Government will be like Iupiters Log , which made a noyse without execution ; and the wicked will be tempted to doe evil , the Righteous discouraged in their Obedience ▪ But let his Antecedent sink or swim , I am as little satisfied with his Consequent ; That therefore the exacting or remitting of Punishment was referred to the Wisdom of Governours , who might spare or punish as they saw Reason , without being unjust in either : For , 1. God has not left it to the Wisdom of Governours , whether they shall secure the Ends of Government or no ; Nay , we are assured that the Iews under their Theocracy , were tyed up ( in many Cases especially ) and not left to their discretion , Numb . 35. 33. Thou shalt take no satisfaction for the Life of a Murderer , he shall surely be put to death . 2. What if God has obliged himself to the contrary , that he will not remitt Punishment , but has made his holy Law the Rule of his dealing with us , as well as of our walking with him ? Numb . 14. 6. 18. The Lord is long-suffering , and of great Mercy ; and by no means clearing the guilty . Nay , what if this be the immediate result of Gods Nature , supposing an Offender ? the Text makes this as essential to God as any of his other Attributes , and if our Author can exclude one , another when it shall serve the Scene , will exclude all the rest , and then we shall have a God to our Authors hearts desire . In the Conclusion of this Point , our Author unbosoms himself to us , and ingenuously discovers the bottom of his heart ; namely , that the Reason why he is so zealously engaged against the Vindicative Iustice of God , is because he was well aware , that it would put in strongly for the Necessity of Christs Death : And he understood his Interest well enough ; for the Iustice of God once admitted , enforces the Necessity of Christs Death , if it be supposed , that God will declare himself just in the pardoning of a Sinner ; and the Death of Christ also reciprocally will prove the holy peremptoriness of Gods Iustice against Transgressors : For , what else could call for the Death of the Lord Jesus Christ ? The Lord Jesus Christ was the onely begotten , and dearly beloved of the Father ; free from Sin , in whom no guile was found , 1 Pet. 2. 22. and not onely voyd of Sin , but full of Grace , exact in his Obedience , Matth. 3. 16. he fulfill'd all Righteousness , and he durst avow it , Iohn 8. 29. That he alwayes did those things that pleased his Father ; so that his Eternal Father , in the view and Prospect of these things , declares that he was well-pleased with him , Math. 17. 5. Now let us consider , how the Father dealt with this Dear , this Holy , this onely Son , Isa. 53. 10. It pleased the Father to bruise him , he hath put him to grief , he laid upon him the Iniquities of us all ; what shall we say to these things ? the Father was well-pleased with his Person , with his Obedience , and yet well-pleased with his sufferings also ; he was made a Curse , who was blessed for ever , Gal. 3. 13. he dyed a poenal Death , who had no Guilt , Rom. 8. 32. God spared not his own Son ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spared him not in exacting Punishment ; Death came into the World by sin , and yet Christ dyed , who never sinned , Rom. 5. 12. The Law in its Penalty had nothing to do with him , who had not offended the Law in its Rule : So that I profess , I know no greater wonder in the world , than that the Father would have him suffer , and that he should be Capable of Sufferings ; till the wonder be removed by viewing Christ in the stead of others ; and thus the Scripture assoyls the difficulty , Isa. 53. 10. His Soul was made an Offering for sin ; Nay , he was made sin for us , though he knew no sin , that we might be made the Righteousness of God in him , 2 Cor. 5. 21. He so loved the Church , that he gave himself for it : And appearing in this Quality ; Death , the Officer of Gods violated Law might justly arrest him , and the Father be pleased to bruise him , delighted in his Sufferings upon one account , who was so infinitely satisfied in his Person upon another : And yet all this while our Author can see no necessity of Christs Death . I should rather have thought ( sayes he ) that Gods requiring such a Sacrifice as the Death of Christ , was not because he could not do otherwise , but because his infinite Wisdom judged it the most effectual way of dispensing his Grace . Then , 1. It seems though Gods infinite Wisdom saw this the best way , yet it might have consisted with his Wisdom to have pitch'd upon a worse ; and then it will be a Question , whether that had been Wisdom or no : For we are told , p. 48. That Wisdom consists in the choyce of the fittest and best Means to attain an End , when there are more wayes than one of doing it : If then Wisdom consist in choosing the fittest and best Means , and the Death of Christ was the best Means for dispensing of Gods Grace , either it was impossible for God to choose any other way than this , or it is possible for God to act in a way not consisting with Wisdom . But , 2. Our Author had highly obliged the World , had he discovered how sin might otherwise have been expiated than by the Sacrifice of Christs Death . The Iews have pitch'd upon a Cock , and at last upon their own Death : But it 's twenty to one , when our Author shall substitute any in the room of the perfect Sacrifice of Christ , we shall find as many real Inconveniences in it , as he has found imaginary absurdities in the Necessity of Gods requiring satisfaction to his Justice , and Christs Tendring it upon the Cross. But , 3. Who ever asserted simply that God could doe no otherwise than to require the Sacrifice of Christs Death ? Alas , our Author is wide the whole Heavens in this Matter ; It must first be supposed , that God will treat with the sinner , and that Christ will accept the Terms of being a Mediator between God and Man ; The Necessity proceeds upon a presupposed Voluntariness , both in the Father and in the Son ; and when you have supposed them , there are who will dispute it with our Author when he pleases , that upon supposition God will accept and justifie a sinner , a just Compensation must be made to wronged Iustice. I find our Author and his Confederates now and then speaking a good word of Mr. R. B. and I doe the more wonder at it , because I did not think they had had a good word for any man but themselves ; I shall therefore give him a taste out of his learned Labours , and if he likes it , he may have more at the same rate . 'T is in his Reasons of the Christian Religion , Part 2. Chap. 4. Sect. 6. No Religion doth so wonderfully open , and magnifie , and reconcile Gods Iustice and Mercy to Mankind , as Christianity doth . It sheweth how his Iustice is founded in his Holiness , and his Governing Relation ; It justifieth it by opening the Purity of his Nature , the Evil of Sin , and the use of Punishment to the right Government of the World ; and it magnifieth it , by opening the Dreadfulness , and Certainty of his Penalties , and the Sufferings of our Redeemer , when he made himself a Sacrifice for our Sins . But the storm is not yet over , nor our Authors Fury quite spent . Dr. O. had said , Com. pag. 94 , 95. That there are many Glympses of the Patience of God towards Sinners , shining out in the Works of his Providence ; but all exceedingly beneath that discovery which we have of it in Christ ; for in him the very Nature of God is discovered to be Love and Kindness ; whatever discoveries were made of the Patience and Lenity of God to us , yet if it were not withall revealed , that his other Attributes , his Iustice and Revenge for Sin , had their actings assigned them to the full , there could be little Consolation gather'd from his Patience and Lenity : It were very hard if a Spider could suck no poyson out of these words , and I should conclude she had renounced her Nature ; but what was there in all this that could exasperate a sweet natur'd Gentleman ? Whilest a sinner hangs by the meer forbearance of God , he hangs but over Hell-fire by a single Thread , and if that breaks , he falls irrecoverably into Everlasting Burnings ; and it can be little Consolation ( the Doctor was gentle , he might have used a harsher word , and said just none at all , ) to an awakened Conscience , to have a place in Gods forbearance , when he has none in his Forgiveness , or to depend upon mere patience , without an interest in Gods pardoning Mercy : God may have patience with , when he has no pardon for a sinner ; he had so for the Old World , for Sodom , for Ierusalem , which yet perisht under his just displeasure : A sensible Soul will be apt to argue thus , I am reprieved , but is my Pardon sealed ? God visits not my Iniquities upon me , but will he remember them no more ? Those that are the familiar Acquaintances of Nature , and of the Cabal to Common Reason , have told me , that Forbearance is no Acquittance ; that Patience abused , turns into Fury ; Nay perhaps it may be in Judgement that a Sinner is forborn ; for God hath sometimes suffered the Nations to walk in their own wayes , Acts 14. 16. And endured with much long-sufferance the Vessels of Wrath fitted to destruction : But now through Christ the Nature of God is discover'd to be Love and Kindness ; for seeing Provision is made for , and regard had of all his other Attributes and Essential Perfections , God can secure to himself the Glory of them all , and yet the Sinner escape wrath to come : And indeed it 's altogether as unaccountable why God should be mercifull to the reproach of his Holiness , as why he should be severe to the disparagement of his Mercy ; As the Goodness of God naturally discovers it self in doing good , ( where all due requisites are found ) so does Justice as readily exert it self upon the Sinner , where a Propitiation doth not interpose ; And if Conscience were rightly instructed in its Office from the Word , it would mind the Sinner , that God can be just in destroying , without the least Impeachment of his Mercy and Goodness ; since Mercy it self is not obliged to plead for the Sinner , without respect had to the other Properties of that God who is Essentially what he is : But has our Author never a Stone to throw at the head of this Truth ? Two things he offers , most lamentable Ignorance , and horrid Blasphemy . ( 1 ) Here 's most wretched Ignorance . A happy Change ( sayes he ) this , from all Iustice , to all Love. No Sir , don't trouble your self , here 's no Change at all , happy or unhappy : God is the same holy , just , righteous , gracious and loving God that ever he was , onely , ( sayes the Doctor ) he 's otherwise discovered : Justice and Mercy are not contrary things in God ; he can be all Love and Mercy , and yet punish the Sinner that cannot plead the Death of Christ for his Discharge ; and he can be all Iustice too , and yet pardon the believing , repenting Sinner through Jesus Christ : The Change is not made in God , with whom is no ▪ variableness nor shadow of turning , but the Change is made in the State and Condition of the Creature , who once standing upon his own bottom , and so considered by a holy and righteous God , was the Object of just displeasure , but now being found in Christ , and so eyed by God , is in another Capacity , and meet to enjoy the benefit of that Grace and Love , to which before such Qualification he had no right , and whereof he was utterly incapable . ( 2 ) I wish Ignorance had been the worst that might be charg'd upon his Discourse ; for certainly here 's a vein of the most unparallel'd Blasphemous Drollery , that ever faced the World with an Imprimatur ; except Friendly Debates , Ecclesiastical Policies , and some few others of the same Kidney : And first he will represent the Holy God in his taking Vengeance , or requiring Satisfaction , like an angry passionate Man ; and the Grace of God upon the Account of Christ's Death and Sufferings , to the Kindness of a revengefull Man when he has glutted himself with Revenge , and his Passion is over . I think it might become our Author , or the proudest Worm on Earth , to have spoken more reverently of the way of Gods dealing with repenting Sinners through our Lord Jesus Christ : That discomposure and perturbation of Mind to which frail man is obnoxious , falls not upon the great God ; he can turn the wicked into Hell , and all those that forget God , without Passion ; Fury is not in me , saith God , Isa. 27. 4. An earthly Judge in his private Capacity , may weep when he pronounces Sentence of Death against a Malefactor , and yet remember that he is a Iudge ; and cut off from the City of God the wicked of the Land : Nihil minùs quam irasci punientem decet : Nothing is more uncomely in him that punisheth than Passion : And though we read of Gods Anger , Wrath , and Fury ; yet it becomes us to conceive of God according to his Dignity , even when he represents himself to our Capacity ; Though God humble himself , we have no warrant to abase him ; whatever things are attributed to God which are common to Men , it 's our Duty to garble out all the Imperfections and Frailties that those Qualities are mixed and attended with in Men , before we ascribe them to God. But this is not the worst , he will strain his impious Drollery a few Notes higher : The summe of which is , that God is all Love and Patience when he has taken his fill of Revenge , as others use to say , the Devil is good when he is pleased . This is indeed the summe of all our Authors blasphemous Froth , but neither the total summe , nor any particular of what the Doctor has ever asserted : The summe of the Doctors words is this : That God is the righteous Iudge of all the Earth , and that it 's a righteous thing with him to render to every Man according to his Works , and yet he has pleased to admit of Satisfaction to be made by his Son Iesus Christ , who most willingly offer'd himself a Propitiatory Sacrifice to God ; In which Son of his , whoever shall believe , God is ready to pardon and forgive him : And now must the plain Truth of the Gospel be thus muffled up , and disguised in ugly Expressions , to render it lyable to scorn and contempt ? Thus have the Papists array'd the Martyrs of Jesus in the Sambenit or Devils-Coat , first shewing them as Hereticks , and then sacrificing them to the flames . I see he has furnish'd himself with a Creep-hole , It 's not as he , but as others say ; Sed malè dum recitas , incipit esse tuus . As 't is applyed it 's his own , and yet it hits not neither : For the Devil is never so pleased as to become Good , nor God ever so displeased as to become Evil : Nay , the Devil is then worst when he is pleas'd , for the greatest evil pleaseth him best , and God is gloriously excellent when he is displeased , for the greatest Evil is the Cause of his displeasure . But let this pass for an Ornament of our Authors style , which is indeed embellished with Figures , but none more beautifies it than this , which we may well call a Satanismus . He has not yet done , he has not loaded the Truth with Reproach to his mind , and therefore one id est will doe it . That is , he would not believe God himself , should he make never so many Promises of being good and gracious to Sinners , unless he were sure he had first satisfi'd his Revenge . But let him not be angry : We believe every Promise that God has made of being gracious to Sinners , but we say , we cannot find one such , without Provision first made for the securing Gods Righteousness . Shew us a Promise that is , Yea and Amen , and not in Christ. Produce that Promise wherein God is engaged to justifie a Sinner , and not be just himself ; quote us the place from whence we may flatter our selves , that God will destroy any of his Attributes to save a Sinner . However therefore our Author has represented God , he has thus represented himself . 1. That he is a Holy God , A God of purer eyes than to behold evil , and that he cannot ( which is the Word so displeases the Man ) look on iniquity ; he cannot but see it wherever it is , as he is omniscient ; and yet he cannot see it , cannot look on it , wherever it is , without Abhorrency : He is a holy God , and from his Natural and Essential Holiness does it arise , that he cannot behold sin with Approbation , and therefore must and will punish it : Thus has he represented himself , Psal. 5. 4 , 5 , 6. Thou art not a God that hath pleasure in wickedness , neither shall evil dwell with thee ; The foolish shall not stand in thy sight , thou hatest all the workers of Iniquity . 2. God further testifies of himself , that he is the righteous Iudge of all the Earth , Governing and Judging the World according to his own holy Nature , and the Rules of his holy Law ; and not according to our Authors good Nature , and the Rules that he shall prescribe to him ; and therefore , 3. Agreeable to his holy Nature , and holy Law ; it shall not be with the Righteous after the way of the Wicked , nor with the Wicked after the way of the Righteous , for the Iudge of the whole Earth must do right ; This God has revealed , and we believe , and as much more as shall be made known to us to be of his Revelation . But that God is so indifferent about Sin , as these men would perswade us , that those Scoffers , Zeph. 1. 12. The Lord will not doe good , neither will he doe evil , did charge God wisely , we do not believe ; but that he insists upon the Honour of his Attributes , the Credit of his Laws , the Vindication of his Authority ; which Ends if they may be otherwise attained than by Christ , and his Sacrifice , yet our Author has not yet discover'd to us the Way ; and however he has confessed that Christ is the best and most effectual Means of attaining them . There are a few drops which follow this Storm , yet behind . The Doctor had said , p. 96 , 97. That God does sometimes bear with Sinners , and forbear them long , and yet there may be no special design of Mercy in it neither : But now evidently and directly , the End of the Patience and Forbearance of God which is exercised in Christ , and discovered in him to us , is the saving , and bringing unto God those towards whom he is pleased to exercise them ; God is now taking a Course in his infinite Wisdom and Goodness , that we may not be destroyed , notwithstanding our sins : which a little before , p. 97. sect . 15. he explains to be , by leading us to Repentance . Now I knew it would be no difficult task to a willing Mind , to put an ugly Vizor upon the fairest Face , which thus he has done . As before , the least Sin could not escape without a just Punishment , &c. so now the Iustice of God being satisfied by the Death of Christ , the greatest Sins can do us no harm , but we shall be saved notwithstanding our sins . But I doubt our Author will be miserably disappointed in his Markets , and lose Money by his dirty Ware. 1. The least Sin cannot escape without Punishment . Very true , we own it ; The wages of Sin is Death : the Threatning is level'd at Sin , as Sin , and therefore against all sin : A quatenus ad Omne valet Consequentia : and therefore go scold with the Apostle , that which will bring him off , will bring off the Doctor . 2. The Justice of God is Natural and Essential to him . Well , let him mend himself how he can , we are of the same mind still , and are like to be so . 3. He cannot forgive sin , without punishing it : Goe on ; somewhere or other the Punishment must lye , which amounts to no more but this , that God cannot forgive sin , but in such a way as may secure his Glory . 4. The Iustice of God is satisfied by the Death of Christ : It is so ; but that Satisfaction is applyed to particular persons , in that way that God has appointed , that no other of his Attributes may be damnified . 5. Now the greatest sins can doe us no hurt . Nay , there our Author is quite out : For Unbelief , Impenitency , Unregeneracy , obstruct the Sinners having any share in the Satisfaction of Christ , or the Benefits procured by it : But , 6. The Doctor had said , We shall be saved notwithstanding our sins ; He does say , we shall not be destroyed ; and let that amount ( if he pleases ) to We shall be saved . That is , 1. Former Sins repented of , shall not be charged upon the Sinner to Condemnation . 2. Such sins as are consistent with the state of Grace , the Power , and Predominancy of Godliness shall not eventually ruine the repenting Sinner ; and for those that are inconsistent with that state , he that undertook to satisfie for them , will also take care they shall not commit them , that he may not lose the Fruit of his Death and Sufferings , and therefore he has promised that he will put his Fear into their hearts , that they shall never depart from him . And now I think our Author has either lost Money by his Discourse , or got it over the Shoulders : All his hopes were to perswade us , That the Doctor design'd to assert , that the satisfaction of Christ would save sinners , notwithstanding their sins lived in , continued in , delighted in , and dyed in ; in sensu composito : but let an ordinary Understanding , with ordinary diligence read over that Paragraph , and he shall find all conspiring with that great Truth , Without Holiness no man shall see God : And thus he has talk'd his pleasure about Mercy and Iustice. As to Gods Wisdom , which most gloriously appears in this design of Saving sinners by Christ , the Doctor had said , Com. 98. That Gods Wisdom in managing things for his own Glory , is clearly discovered in Christ : And if Wisdom display it self in the works of Creation and Providence , and in his holy Law , yet still Wisdom is most eminently revealed in a Mediator ; and he was the more emboldened thus to speak , because he had encouragement from the Apostle , 1 Cor. 1. 24. We preach Christ crucified , to the Iews a stumbling-block , and to the Greeks foolishness , but to them who are saved , both Iews and Greeks , the Power of God , and the Wisdom of God : And here I confess our Author had just Cause of Complaint , That the Apostle should so unluckily place this Wisdom in a crucifyed Christ , to the utter undoing that laudable Invention of Christ for an Office , a Church , a Doctrine ; and this might well vex every vein of his heart : But still the Doctor proceeds ( and for ought I can see , minds our Author no more , than you would be concern'd about that peevish thing that infests your skins as you walk the streets with impotent Noyse , ) shewing , That this Wisdom of God is such a Mystery , such hidden Wisdom , such manyfold , variegated , curiously wrought Wisdom , that the Angels desire to pry into it , and the Wisdom thereof lyes much in this ; That by Christ , things are recovered into such a state , after the Confusion wherein they were involved by the Curse , as shall be exceedingly to the advantage of Gods glory . P. 98 , 99. This indeed was pungent , and galled that tender part , which cannot endure to hear too much Good spoken at once of Christs Person : For , ( says he ) if Justice be so Natural to God , that Nothing could satisfie him but the Death of his own Son , this may discover his Justice , but not his Wisdom . Why so ? Oh the Reason is plain : Wisdom consists in the choyce of the best and fittest Means to attain an End , where there are more wayes than one of doing it , but it requires no great wisdom where there is but one possible Way . Where I am stumbled at our Authors Philosophy , as much as at his Divinity . For , 1. Saving to our Author his good Learning ; Wisdom lyes also in Managing fit Means in such a Way as may reach their Ends effectually , that there be no disappointment in the Issue by male Administration ; and herein is Gods Wisdom seen , that he carries on , as well as layes the Design of saving Sinners , with admirable Success , maugre all the Counterminings , Projects and Contrivances of Hell ; One way that reaches the End effectually , is worth a thousand , that prove addle , and bring forth nothing but Wind ; and he might have learnt so much from the Fable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Wisdom lyes in reconciling differing Interests , in adjusting the various Pretensions and Claims of the concerned Parties ; these Contrasto's of bandying Parties clashing one with another , render Healing designs difficult : The Iustice of God demands Satisfaction , the holy Law of God abetts that Demand , the Truth of God backs both their Claims ; and before Grace and Mercy can be actually exercised towards the Sinner , some Expedient must be found out to content those Demands ; and all this God hath done in Christ , in whom Mercy and Truth have met together , Righteousness and Peace have kissed each other , Psal. 85. 10. 3. It s Wisdom to find out a Means to reach an End , though there be but that one Mean to be found in the whole Circle and compass of Beings . We should not much reproach that Physician that should discover to his dying Patient an effectual Remedy , though it prove the onely one in the world ; and we will own him for an Aesculapius , that will prescribe to our Author a good round dose of Hellebore , and yet it 's more than probable , it 's the onely Drug upon Earth that can purge out that frantick , insulting , petulant humour which in his Writings fills both Pages : At length seeing there is no other Remedy , our Author will allow some small Wisdom to appear in the Design , but then the Knowledge of it all is owing to the Revelations of the Gospel , and not to any fanciful Acquaintance with Christ. Still we are haunted with that old Fallacy , which by this time I had hoped had been quite worn out at the Elbowes ; That because the knowledge of this Wisdom is owing to the Gospel Revelations , therefore nothing is due to him , who is the Reason and Ground of this wise and happy Contrivance : And so this Bolt also is soon shot . ( 2 ) The second Addition the Doctor is charged with , is : That a great part of our Wisdom lyes in the knowledge of our selves , and that both in respect of Sin , and Righteousness , and that we cannot attain to these but in and by Christ. And , [ 1 ] For Sin , the Doctor had said , p. 110. Com. That our disability to answer the Mind and Will of God , in any of that Obedience which he requireth , is in Christ onely to be discovered . And the Doctor has herein asserted two things : 1. That there is in every man a Natural Impotency to answer the Will of God : And he seems not to be so peremptory in it as the Scripture , 2 Cor. 3. 5. Not that we are sufficient of our selves , to think any thing as of our selves , all our sufficiency is of God : It 's God that works in us to will and to doe of his own good pleasure ; and if we be deceived by these and many other such Testimonies , the Church of England was misled by them as well as we : Art. 10. The Condition of Man after the Fall of Adam , is such that he cannot turn and prepare himself by his own Natural strength . Our Author durst once appeal to the Experience of the whole world ; will he stand before the same Tribunal , and be judged in this Case ? There are such universal Complaints about this very thing , and such dismal stories all men tell of their Impotency , and disability to answer Gods Laws , that that Man should labour under insupportable prejudices that will controle all mens Experiences ; I know They talk most of the Easiness of keeping Gods Law , who never tryed it , and perhaps if they were well pump'd , they mean nothing but how easie it is to break it : Let any man set himself in his own strength to discharge one single Command of God in its full extent and latitude , keeping it with his whole heart , laying out his whole strength and might therein , which that holy Law challenges , let him attend to the Purity and Perfection of that , and severely compare himself thereby , dress himself in that Glass ; and when he has made some fruitless Essayes , and been foyled and baffled with vain attempts , he may then perhaps see more need of Christ than before , and may spare the Experience of the whole World ; for his own singly will convince him of his disability to answer the Law of God , in all or any of that Obedience which he therein requireth . 2. The Doctor conceives , That this Impotency of ours is discovered clearly in the Death of Christ , wherein he is warranted by the Apostle , Rom. 5. 6. For when we were yet without strength , in due time Christ dyed for the ungodly . In his Divinity we see , a Sinner , and one without strength , are convertible terms , and that the Death of Christ supposed it . All the difficulty here will be , How our Author shall expose this Truth , and represent it to its greatest disadvantage ; but he has a singular Talent that way , and whereof we need never to despair . That is , ( sayes he ) It 's impossible for us to do any thing that is good , but we must be Acted like Machines by an external Force , by the irresistible Grace and Power of God ; And the business is done : But , 1. Our Author is hugely out , in supposing the Doctor to assert that , It 's impossible to doe any thing that 's good . Some good thing a Man may do , and yet not doe all that 's required in doing it ; the Material part of a Duty he may doe , and yet not perform it in such a way that it may answer Gods Law , or be acceptable to him . Bonum oritur ex integris , there must be a right Principle , a right End , and all circumstances must concurre to make it entirely good : I think there are none that deserve the Name of Christians , who do not pray to God for his Grace to enable them to do their Duty ; but if indeed they could perform it in their own strength , I see not what that Prayer would signifie more than a Complement ; Quid foris quaeram cùm domi habeam ? Why should a rich Man turn a Beggar ? And indeed the Heathens Principles hung together with more Consistency , who would not trouble their Gods for what they had in their own Power , nor thank them for that which they had earned with their own fingers-ends . Quia unusquisque sibi virtutem acquirit , nemo sapientum de eâ gratias Deo egit . Since every man is the Procurer of his own Vertue , no wise man ever gave thanks to the Gods for it . 2. He is no less mistaken , if he presumes upon his Power to tye the Doctor to use what Expressions he pleases in signifying his own Thoughts ; it may be he will not use that term of irresistable , it will satisfie him , if Grace work efficaciously in determining the Will : And if by irresistable Grace no more be meant than a powerfull and effectual production of the principle of Grace in the Soul , it 's no more than what God has promised in the New Covenant , Ezek. 36. 26. A new heart also will I give them , and I will take away the heart of Stone out of their flesh , and I will give them an heart of Flesh : And he that removes the onely resisting Principle in the Soul , [ the Heart of Stone , ] may be said well enough to act irresistably in the working of Grace : Nor can I see any danger in ascribing such a way of working to the Holy Spirit ; nor did the Apostle , Eph. 1. 19 , 20. — who believe according to the working of his mighty power , which he wrought in Christ when he raised him up from the dead : where the Apostle is not afraid , nor ashamed to ascribe the working of Faith to the same Power that raised up Christ from the dead ; and he that had a mind to make a fluster with Greek like our Author , could take a fair Opportunity to tell him , what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe signifie , and then to rub him up with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And whether these denote not the Creatures Impotency , and Gods Efficacious Power , let the Reader judge . 3. Our Author is much mistaken , if he thinks , that the work of Gods Grace and Spirit in Conversion of a Soul to God , may be compared to the moveing of a Machine : Perhaps he had seen about Billingsgate , the Maugeing of a Crane , where a lusty Fellow with a Mastiffe-Dog in a Wheel , will take you up an incredible weight , otherwise unmanagable , and he being taken with the Omnipotency of the Engine , knew not how to bestow his pleasure better than upon the Operation of the Holy. Spirit . But Gods Spirit knows how to act effectually , and yet not offer violence to any of the Faculties of the Soul : He can lead the Creature powerfully , and yet in a way agreeable to its Frame and Constitution ; He that has engaged , Ioh. 6. 37. That all that the Father has given him , shall come unto him , knows well how to bring them in without committing a rape upon their own wills ; he can make them willing , and yield by surrender , and not need to take them by storm ; he can powerfully , and yet gently and sweetly lead his Creature ; he makes no Assault and Battery upon it . When then the Psalmist prayes , and we with him , Psal. 119. 36. That God would encline his heart to his Statutes , there 's enough in his Prayer to imply his own disability , and Gods Power , and yet enough in the Souls Inclination to exclude all Force and Violence . But still he presseth upon the Doctor , who p. 106. had said : There are Four things in sin , that clearly shine forth in the Death of Christ , 1. The Desert of it . 2. Mans Impotency by reason of it . 3 The Death of it . 4. A New end put unto it . Against the two former , he has sufficiently Discovered his feeble Passion , the third he waves , and now against the fourth he Rises up with incredible Zeal and Fury . For , says the Doctor , Sin in its own Nature tends merely to the Dishonour of God , the Ruine of the Creature ; but now in the Lord Iesus Christ there is the Manifestation of another , and more Glorious end , viz. The praise of Gods glorious Grace , in the pardon and forgiveness of it , God having taken order in Christ , that that thing which tended merely to his Dishonour , should be managed to his Infinite Glory . And here our Author has need of all his Machines and Engines , that he may disorder things so as to serve his turn of them , and therefore upon good advise no doubt reserved them all for this place . 1. One Machine which he plies , is that old Rotten Engine , called Invidious Representation ; and this will do good Service still for want of a better . That is ( says he ) lest Gods Iustice and Mercy should never be known , to the World , he appoints and Ordains sins to this end , that is Decrees that Men shall sin , that he may make some of them Vessels of Wrath , and others the Vessels of his Mercy , to the praise of his Grace in Christ. It 's a sad Drudgery to satisfie wilfully blind Malice : For what more plain from the Doctors words , than that he speaks not Hot or Cold of Gods Ordaining men to sin , but of his putting a New end to sin , upon supposition that it is already in the World. Cannot God bring Good out of Evil , but our Author must go Mad ? It 's a very Ruful cause that needs such Subsidies to maintain it . Let any one Read the Doctor again , pag. 112. Sin in its own Nature tends merely to Gods Dishonour . In the Lord Iesus Christ , there is the Manifestation of another end : And as he said before , pag. 106. There 's a New end put to it : of Gods Ordaining , and Appointing , and Decreeing men to sin not a word , not a syllable , only he says , that supposing sin to be already in the World , carrying on its fatal Designs of Dishonouring God , Damning Souls , God has in Infinite Wisdom , Curb'd and Restrained its Natural Tendency , Over-rul'd its native malice against , and thirst after the blood of souls , and made it Comply with his own Glory . So said Austin : God is so Good that He would never suffer sin to be in the World , if He were not also Omnipotent , to bring Good out of the Evil. 2. Another Machine which our Author plies upon those words , is , That famous Engine of Archimedes , of which he used to boast , that Give him but a place out of the World where to fix his Engine , and he would undertake to Unhinge the Earth from its Center . The same Confidence has our Author in this Machine , which indeed never failed him : And no less truly , than commonly called a Down-right falsehood . Let the Reader mark it well ; he charges the Doctor for saying , pag. 112. Com. That the glorious end whereunto sin is appointed , and ordained , is discovered in Christ for the Demonstration of Gods Vindictive Iustice , in Measuring out to it a meet recompence of Reward . Now remember the old Caveat , Hic nervus est sapientiae nihil fidere : Take the Book and read with all the Eyes you have , and can borrow , and there you shall find the clear contrary . The Comminations , and Threatnings of the Law , do manifest one other end of sin , even the Demonstration of Gods Vindictive Iustice , in measuring out to it , a meet recompence of Reward ; but here the Law stays , with it all other Light , and discovers no other use or end of it at all ; but in the Lord Iesus Christ , there is the Manifestation of another , and more Glorious end , &c. And now after all this sorrow , we shall have a fine Scene of Mirth for our Divertisment . Nature ( says he ) would teach us , that so Infinitely glorious a Being as God is , needs not sin , and misery to recommend his Glory , and Perfections : What Nature will teach us , so great a Darling of hers , the Privado to all her Mysteries cannot be Ignorant of ; but in my Judgment he fetches a huge Blow to do Nothing : We believe God was perfectly happy from all Eternity in the Enjoyment of his own Self and Infinite Perfections , and needed not have recommended his Glory to his Creatures ; he made not the World because he needed it , but by our Authors good leave , or without it ; supposing that God will recommend his Glory , he must have something out of himself , to which he may recommend it : And on like Supposition that He will Manifest his pardoning Grace and Mercy , there must be a fit Object capable of that Grace and Mercy , unless our Author from his too much familiarity with Nature , can tell us how God can Pardon one that is no sinner , or forgive him that is not guilty . Though every sinner be not an Object qualified to receive Mercy , yet he must be a sinner upon whom pardoning Mercy is exercised ; though all Misery be not a fit Object of pity , yet Pity supposes Misery ; some of Gods Attributes create their Objects , as Omnipotency , but others do suppose them as Sin pardoning Grace ; and so God may be said to need Sins and Misery to recommend some of his Perfections , I am sure supposing sin and misery to exist , God has recommended his Son to us , in that while we were yet sinners Christ died for us , Rom. 5. 8. Of the same bran is that which follows : God would not Truckle and Barter with the Devil and Sin for his Glory . It 's like he would not , but when the Devil and Sin had confederated against God , I know not why God might not Over-reach them in their Designs , and as he has made the wrath of Man , so he might also the policy of Satan to serve and praise Him ; and thus he fixes a New end upon sin , which the Devil never dreamt on , or however did not design : But I perceive our Author is wondrously pleased with the fine Notion of Trucking and Bartering , and that we might not loose the beauty of it , he warns us amongst the Errata , ( I would there were no worse ) that for Truckle , we read Truck . Oh be sure ( Courteous Readers ) you do not mistake , for there 's some weighty Controversie depends upon it , which the Coffee-house , and the Inch of Candle must determine . But further Nature teaches him , That God had much rather be Glorious in the Happiness and Perfection and Obedience of his Creatures , than in their sin and misery . Nature is an excellent School Mistress I see , and this is one of her highest Mysteries , that God delights in Obedience more than Sin : But what now if Sin and Disobedience have got in ? for my part I question whether Nature will teach him that God had rather , much rather , or however how much rather he had be more Glorious in exacting one Attribute than another ; or whether God may not equally glorifie himself in the Execution of his just Displeasure against Sin obstinately pursued , as in the glorifying the Penitent and Reformed sinner ; but this I know , that the former has more deserved Eternal Punishment , than the other can pretend to merit Eternal Life : But perhaps he has Ballances that will turn with the Twentieth part of a Grain , and in these he knows how to weigh which of Gods Attributes weigh heaviest : And that he can do , for he tells us , That pardoning Mercy , and vindictive Iustice are but secondary Attributes : What warrant he has to marshal Gods Attributes in this order , I dare not enquire ; which are first rate , which second rate Attributes is a Nice enquiry ; but I expected a Dish of Coleworts before he had done , for these have been served up to us in the Racovian Catechism : Let these things be as they will , I observe , 1. That vindictive Justice , and pardoning Mercy are both equally Gods Attributes . 2. They are not the less Essential and primary Attributes , because they were not Eternally exercised , for then neither would Omnipotency be such : God was Eternally Omnipotent though he Created not the World from Eternity , and he was also Eternally a God of pardoning Mercy , and a God of punitive Justice , though to the Exerting the outward Acts proper to those Eternal excellencies there was required an Object capable of receiving them : This , Nature and Scripture teaches us , and we are not much concern'd in our Authors Theologie ; but to close up all , he gives us an Inference from his Doctrine , and a Reason of that Inference ; His Doctrine was this : Vindictive Iustice , and Pardoning Mercy are not Primary but Secondary Attributes . His Inference is this : Therefore God cannot Primarily design the glorifying of them : His Reason is this : For that cannot be , without Primarily designing the sin ▪ and misery of his Creatures . That is , God cannot Primarily design one thing , except he Primarily designs another ; and so we shall have two Firsts , without a Second . This is very thin Stuff , it shines through . [ 2. ] The Reader has heard to his great Contentment , how admirably he has acquitted himself in the Matter of sin , if he can but play his part as well in the Matter of our Righteousness too ▪ he will deserve the Whetstone , and that may save him the Labour of going to the Counter-door . As it is with your Artificial Fencers , that never knew further than the Discipline of the School ; they have all the Terms of Art , know their Postures , and with good Credit can play a Prize upon the Stage ; yet when these men come to Sharpe , when the Point of a real Enemies Sword is ready prest at the heart , it puts them often out of their forms , their School-play , and Systematical skill : Thus possibly it may fare with our confident Bravo's , who can talk very confidently of appearing before God in their own Duties , and a Righteousness finely Composed out of those Materials , yet possibly their Blood may freeze in their Veins , and the Colour forsake their bold Cheeks , when God shews himself in his glorious Majesty , and they must be in a moment , as they must be for ever : None ever Ranted higher than Bellarmin , nor Hector'd the World with Arguments against Imputed Righteousness , yet when he saw Death was in good Earnest , he was glad to Lower his Top-sail , and cry out , Precor ut inter sanctos suos , non estimator meriti , sed veniae largitor me admittat : And in his very Ruff against that Doctrine , retreated to his Tutissimum est , li●… . 5. de justificatione . What Doctor Owen asserts herein , is briefly thus much , Com. pag. 113. All men are perswaded that God is a most Righteous God , Hab. 1. 13. and therefore the Ungodly cannot stand in the Judgment . Hence the enquiry of every one convinc't of Immortality , and the Judgment to come is , concerning the Righteousness to appear before this Righteous God : The first thing that offers it self for Direction and Assistance is [ the Law ] which hath many fair Pleas to prevail with a Soul to close with it for a Righteousness : It was given out by God himself for that end , it contains the whole Obedience that God requires of the Sons of Men : It has the promise of Eternal Life annext to it : [ Do this and Live. ] But there are two things that discover the Vanity of seeking Righteousness in this Path , 1. That they have already sinned , and come short of the Glory of God , Rom. 3. 23. So that though they should for the time to come , fulfil the whole Law , yet there is a Score upon them already , they know not how to answer for . 2. That if former Debts were blotted out , yet they are no way able to fulfil the Law for the future ; many other Devices men have found out , but in the Issue the matter comes to this . They look upon themselves , 1. As sinners obnoxious to the Law of God , and the Curse thereof , so that unless that be satisfied , it 's in vain from thence to seek after an appearance before God. 2. As Creatures made to a Super-natural end , and therefore bound to answer the whole Mind and Will of God. Now both these being beyond the Compass of their own endeavours , it 's their wisdom to find out a Righteousness that may answer both these to the utmost ; now both these are to be had only in the Lord Christ , who is our Righteousness : Who , 1. Expiates former Iniquities . 2. Fulfils the whole Law by his active Obedience , Rom. 5. 10. We are saved by his Life . And now the Doctor has told you the short of his Story : But our Author confutes him much shorter , and without Cicumlocution replies : This is a mighty comfortable Discovery , how we may be Righteous without doing any thing that is good or Righteous . I 'le warrant you a whole Cart-load of Books hath been Written of this Subject , all which with Laconick Brevity our Author has blown away with one Puff : And is not this a Compendious way of Dispatching Controversies out of the World ? It is a Truth that none is Righteous but he that doth righteousness , and as great a Truth , that None is righteous before God , because he doth righteousness : Without Holiness no man shall see God ; and without something more than his own holiness no man shall see God , or it were better he had never seen him . But more distinctly : 1. It 's seasonable to enquire what is the Mind of the Church of England in this Matter , and She speaks freely , Art. 11. We are accounted righteous before God , only for the Merit of our Lord and Saviour Iesus Christ ; by Faith , and not for our own Works . Pray ask her then , Whether we may be Righteous without doing any thing that is Righteous ▪ for which we are so accounted in the sight of God ? And whereas he says with a Scoff , This is a mighty comfortable Doctrine : The Church in that very Article determines in earnest : Wherefore that we are justified by Faith only , is a most whole some Doctrine , and full of Comfort . Either then that Article Confutes his Assertion , or his Assertion confutes the Article . Again , Art. 13. Works done before the Grace of Christ , and the Inspiration of the Spirit , are not pleasant to God , for as much as they spring not of Faith in Christ. — And for that they are not done as God hath Commanded them to be done , no doubt but they have the Nature of sin . Hence it were easie to argue against our Author : Those works which are not pleasant to God , which have the Nature of sin , cannot justifie the doer of them : But all works done before the Grace of Christ , the Inspiration of his Spirit , which spring not from Faith are such ▪ therefore they cannot justifie the doer of them before God. Either then we must never be justified , or else we must be justified without good Works , as that for which we are justified at least ; though the Article would conclude something more . It 's very uncomely to see ill taught Children to spit in their Mothers face ; and we account that an evil Bird that defiles its own Nest. 2 It will be no less seasonable to enquire into the mind of the Spirit also : And the Apostle Paul seems to speak high , Rom. 4. 5. To him that worketh not , but believeth in him that justifieth the ungodly , his faith is counted for righteousness : And more modesty would become him than to quip the Apostle , and tell him This is a comfortable discovery how a man may be righteous , without doing any thing that is righteous . Again , In the business of Election , the Apostle argues thus , Rom. 11. 6. If it be by Grace , then it is not of Works , otherwise Grace is no more Grace ; but if it be of Works , then it is no more Grace , otherwise Work is no more Work. 3. It 's seasonable to enquire whether our Author had not better have understood the Doctor better , before he had undertaken to answer him : For when he asserts that we are justified by Christ , he excludes not the way and means that God hath appointed to make the righteousness of Christ to become ours . He that saith we are justified by Christ , doth not deny we are justified by Faith , and therefore not without doing something that is good : Nay , he excludes not Inherent righteousness from the Soul , nor Gospel obedience from the Life , only he excludes them as too defective and imperfect to make us stand before God in the judgment . And herein he seems a more dutiful Son of the Church of England than our Author , let the 12th . Art. judge : Albeit Works which are the fruits of Faith , and follow after Iustification cannot put away our sins , and endures the severity of Gods judgment , yet are they pleasing and acceptable to God in Christ , and do spring out ( necessarily ) of a true and lively faith , insomuch that by them a lively faith may be as evidently known , as a Tree discerned by the fruit . Whence it is obvious : That if our good Works which are the fruits of Faith , which follow Iustification , cannot endure the severity of Gods judgment , What shall become of those that are only the fruits of Nature , and go before Iustification ? Again , If those Works which are pleasing and acceptable to God in Christ , yet cannot endure the severity of Gods Iudgment ; Where then shall those appear , that being done before Iustification , have the Nature of sin , and are not pleasant to God ? As the 13th . Art. determines ; To whomsoever then this is comfortable Doctrine , I am sure it was once so to our Author , who by Subscribing these very Doctrines , got a Living of very comfortable Importance , and might have had the Civility with them of Ephesus to have owned ; By this Craft we get our Living . But if our Author like not the Doctors way , let him prescribe his own , only let him be sure it be a better , and safer way ; That he will : The Scripture tells us expresly , he is righteous that doth righteousness , and without Holiness no man shall see God ; that the only way to obtain the pardon of our sins is to repent of them , and forsake them , and the only thing that gives a right to the promises of Future glory , is to obey the Laws , and imitate the Example of our Saviour , and to be transformed into the Nature and Likeness of God. We must crave his leave to take his words in pieces , that we may the better deal with them . ( 1. ) The Gospel ( says he ) makes a different Representation of it , tells us expresly that he is righteous that doth righteousness . But say I , This is no representation of our justification different from what the Doctor has assigned . And let the words be Interpreted how he will , they make nothing against the Doctors assertions . 1. Let these words [ He is Righteous ] signifie [ He is Inherently righteous , or holy ] and then the plain Sence is ; that he that doth righteousness , that practises an Uniform , and Universal conformity in his Life to the Gospel , may - charitably be judged by others , and certainly known by his own Conscience to be such a one ; as a Tree is known by its fruits : For so are we warranted by our Saviour to make a Judgment , Mat. 7. 16. And the same warrant we have from the Church of England : Art. 12. — Insomuch that by them [ good Works , that necessarily spring of a true and lively faith , ] a lively Faith may be as evidently known , as a Tree discerned by the Fruit. 2. Let the words be interpreted of that Righteousness by which , in which , and for which we stand accepted as Righteous before God ; yet it meets in the same point ; he that from an honest and good heart brings forth holy Fruit , most certainly justified in the sight of God , and is accepted of him ; we may argue ●… hope ( without Offence ) from the Effect to the Cause , and yet the Cause and the Effect are two things . He that is sanctified , is justified ; and yet Sanctification is not Justification : we may safely conclude an imputed Righteousness from an imparted Righteousness , and yet that Righteousness which we have in Christ may be another thing from that Righteousness which we have by influence from Christ , as our Head. ( 2. ) Sayes he , The Gospel tells us , that without Holiness no man shall see God. It does so indeed ; but does it tell us , that Holiness is inconsistent with our Iustification by the Righteousness of Christ ? Or does it tell us , that upon the account of our own Holiness , we shall be justified before God ? ( 3. ) The onely way to obtain the Pardon of Sins , is to repent of them , and forsake them . That without Repentance there 's no possibility of obtaining Pardon of Sin , we freely grant ; they must be Sinners that need a Pardon , and they must be penitent Sinners that are qualified to receive one : The Gospel has annex'd by express Promise the Pardon of Sin to Repentance . 1 Ioh. 1. 9. If we confess our sins , he is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousness . But what an absurd way of procedure is this , to jumble and confound things together , which ought to have their several Apartments , and distinct Interests allotted to them in one and the same Effect : The Grace of God as the great Spring and Fountain of all Mercy , must have a place in the Pardon of a Sinner ; and the blood of Iesus Christ , as the Meritorious Cause , justly challenges a great room therein . Eph. 1. 7. In whom we have redemption through his blood , even the remission of sins , according to the riches of his grace ; and Faith in our Lord Jesus Christ , will come in for a share too , as it gives us an Interest in what he has suffered by way of Atonement to God , and Expiation of our sins ; and godly sorrow for , hatred of , and turning from sin in Purpose and Resolution , at least must have its proper Concern therein too : But to assert , that Repentance is the onely way of procuring Pardon , excluding Faith , and the Propitiation made in the Blood of Christ , needs more grains of Allowance than he will afford to any he deals with , to make it justifiable . But the vanity of this Fallacy lyes in this : That he opposes the Righteousness of Christ , and the Means whereby it 's applyed to our Persons : As if one would stiffly contend that we are justified by Faith alone , and therefore not by the Righteousness of Christ ; whereas we are therefore justified by Faith , because we are justified by Christ ; we are justified by the Righteousness of Christ alone , as that which God onely considers in the Justification of a Sinner , to answer his Law , his Justice : and we are justified by Faith alone , as that which makes Christ ours . Say the same here : Repentance is a Means to qualifie us for the receiving the pardon of Sin , God will never give forth a Pardon to that Sinner that is not brought upon his knees , throughly humbled for his Transgressions , yet still that which God respects in the pardon of a Sinner , is the Blood of his Son ; without shedding of which , there is not , there cannot be any Remission , Hebr. 9. 22. But no man shall perswade our Author to distinguish betwixt Christs procurement of so great a Mercy , and the Way of the Gospel appointment for the Applying it to our selves . ( 4. ) The onely thing that gives us a right to the Promises of future Glory , is to obey the Laws , and imitate the Example of our Saviour , and to be transformed into the Nature and Likeness of God. For my part , I conceive far otherwise ; That though our Holiness give us a Meetness and Fitness to partake of the Inheritance of the Saints in light , yet it was the Lord Jesus Christ that procured our right and title to it , and the Promise of it . The Church of England was of the same Opinion , when it decreed , Art. 13. That works done before the Grace of Christ , and the Inspiration of the Spirit , are not pleasant to God , neither do they make men meet to receive Grace , &c. And then we may presume , will not make us meet to receive Glory , much less give us a right and title to the Promises of it : And Art. 12. That the works which follow after Iustistification , are those that are pleasing and acceptable to God ; and I think we may equally take it for granted , that upon our justification with God , we have a right to the Promises of future Glory : But , if this be true , that the onely thing that gives us this right , be Obedience to , Imitation of Christ , and Conformity to the Nature of God ; we may have a Right to , when we have actual Possession of Glory ; for till then , it will hardly be true , that we have obeyed all Christs Laws . But our Author had Wit in his Anger , and was aware of an Objection that was coming against him , and wisely layes in for it as well as he could . It might be returned to all that he had said , How can so imperfect an Obedience as ours is , so every wayes lame and defective , and short of the exact Law of God , ever give us a right to the Promises of future Glory ? Yes , ( sayes he ) for though it be not exact , and perfect in every thing , yet if it be sincere , we shall be accepted for the sake of Christ , by vertue of the Covenant that he hath Sealed with his Blood : But I am afraid , he has conjured up a Spirit that he cannot lay again with so sorry a Charm. For , ( 1. ) I do not find that God has abated any thing of his Law , but is as peremptory as ever ; for , [ Do this and live , ] Nothing will please God less than exact and perfect Obedience , though in the Covenant of Grace he is pleased to admit Another , a Mediator to doe it for Believers . I had rather he would hear the Reverend and Learned Bishop Reynolds , upon Psal. 110. p. 492. In point of Validity or Invalidity , there can be but Five things said of the Law : 1. Either it must be Obeyed , and that it is not ; for , all have sinn'd , and come short of the Glory of God , Rom. 3. 23. Or , 2. it must be Executed upon Men , and the Curse and Penalty thereof inflicted , and that it is not neither ; for , there is no Condemnation to them that are in Christ J●…sus , Rom. 8. 1. Or , 3. it must be Abrogated or extinguish'd , and that it is not neither ; for , Heaven and Earth shall sooner pass away . If there were no Law , there would be no Sin , for sin is the Transgréssion of the Law : And if there were no Law , there would be no Iudgement , for the World must be judged by the Law : Or , 4. it must be Moderated , and favourably interpreted by Rules of Equity , and that it cannot be neither ; for it 's inflexible , and one jot or tittle must not be abated . Or , lastly , the Law it self remaining , the Obligation thereof notwithstanding , must , towards such or such Persons , be so far forth dispensed withall , as that a Surety shall be admitted , ( upon a Concurrence of all their Wills who are therein interested ; God willing to Allow , Christ willing to Perform , Man willing to Enjoy , ) both to doe all the Duties , and to suffer all the Curses of the Law , in behalf of that Person , who in Rigor should have done or suffer'd all , so that the Law , nor one jott or tittle thereof is abrogated in regard of the Obligation therein contained , but they are all reconciled in Christ , Thus far he . But , ( 2. ) That Sincerity which he talks of , is indeed allow'd in the Gospel , in the Matter of Inherent Righteousness and Sanctification , there it has a proper and excellent place , but comes not into the business of Iustification at all : And ( 3. ) This Sincerity will be but a Cover-slut for the Omission and Neglect of our Duty ; for if Sincerity will do the work without Universality and Integrity of Obedience , the best way will be to shrowd our selves under a profound Ignorance of Gods Commandements , and then the less we know of Gods Will , the safer we are under the shelter of Sincerity . And , ( 4. ) The Question will be , How much shortness of Obedience will this Sincerity compound for ? It may be our Author will prescribe a Drachm of Sincerity to a Scruple of Disobedience , but then Another will make a Grain of Sincerity , a very little upon a knifes point , serve to sweeten a whole Pound of Defect in Duty ; and thus every Mountebank , with a dose of his Electuary of Sincerity , will pretend to heal mens Consciences of those wounds that Sin has given them . ( 5. ) Whereas our Author addes , that we shall be accepted for the sake of Christ , it 's a meer Iuggle ; for when he comes to enquire , What Influence the Righteousness and Death of Christ have upon our acceptation with God ; he professes he can find nothing in the world , but that God will pardon us , if we believe and obey the Gospel , p. 320. which doubtless he would have done without him : But this is onely to make the same use of Christ , that Politicians doe of the Foxes Case , to piece the Lyons skin when it 's too short ; just so must Christ serve to eke out the shortness of their Obedience with his own , and when they have stretcht their own Righteousness upon the Tenters as far as it will hold , to be beholden to Christ for the Rest : God for Christs sake does indeed accept our imperfect Duty , Obedience , Service , and pardon the shortness of it , according to the Tenour of the Covenant of Grace , but not that it should thereby stand for our Iustification , which we have onely upon the Account of what he has done and suffered for us , made ours by accepting him upon his own Terms . ( 3. ) We are come with much adoe to the third and last Addition , that these men make , or are supposed to make to the Gospel , Viz. Concerning our Wisdom to walk with God. To which ( thinks Doctor Owen , ) there is required Agreement , Acquaintance , Way , Strength , Boldness , and aiming at the same End , and all these , with the Wisdom of them , are hid in the Lord Iesus . It were worth the while to transcribe the Doctors discourse upon all these Heads , but our Author has saved me the Labour ; The summe of all is this : That Christ having expiated our sins , and fulfilled all Righteousness for us , though we have no Personal Righteousness of our own , but are as contrary to God as Darkness is to Light , and Death to Life , and an universal Pollution and Defilement , to an universal and glorious Holiness , and Hatred to Love ; yet the Righteousness of Christ is a sufficient , nay the onely Foundation of our Agreement , and ( upon that ) of our walking with God. Now without doubt our Author would have his Reader believe , that the Doctor has said all this , and that he intends we may have Communion with God , whilest we continue thus : I confess , at the reading hereof , I was amazed , knew not what to think . Have I been all this while so narrowly watching the Doctor , that a false Print , much less a false Doctrine , could not escape me , and is our Author come after me , and findes all this filth and abominable stuffe ? Once again therefore ( because I durst not trust my own Eyes or Ears , and am under a Vow never to trust our Authors Tongue or Pen , speaking evil of the Doctor , ) I took down the Book , and what I find I will transcribe , and let all the world judge . Com. p. 119. The Prophet tells us , that two cannot walk together unless they be agreed , Amos 3. 3. Untill Agreement be made , there is no Communion ; God and Man by Nature , ( or whilest Man is in the state of Nature ) are at the greatest Enmity ; He declares nothing to us but wrath ; neither do we come short of him , yea we first began it , and continue longest in it : In this state , the wisdom of walking with God , must needs be most remote from the Soul : He is Light , and in him is no Darkness at all ; we are Darkness , and in us is no Light at all ; he is Life , a living God ; we are dead Sinners , dead in Trespasses and sins ; he is Holiness , and glorious in it ; we wholly defiled , and an abominable thing ; he is Love , we Hatred , hating and being hated ; Surely , this is no Foundation for Agreement , or ( upon that ) of Walking with God ; Nothing can be more remote than this Frame from such a Condition . Let now the Reader ( and it 's no great matter whether he be ingenuous or disingenuous , partial or impartial ) compare what the Doctor has written , with what is fixt upon him : The Doctor sayes , Whilest we are such and such , we can have no Communion with God , cannot walk with him . Nay ( says our Author ) the Doctor sayes the clean contrary ; that though we are as contrary to God as Light is to Darkness , &c. yet the Righteousness of Christ is a sufficient Foundation for Agreement : So again , p. 121 , 122. Com. There must be moreover a Way wherein we must walk with God ; and Christ is that way , Isa. 35. 8. an High-way , a Way of Holiness . No ( sayes our Author ) though we be as contrary to God , as universal Pollution to universal Holiness , yet the Righteousness of Christ is a sufficient Foundation , &c. As the Doctor sayes . The Error then of the Doctor being so gross , the Confutation must needs be as easie ; for I observe , our Author is very kind to himself , and will not set himself a hard Task : One Text will easily doe it ; 1 Iohn 1. 6 , 7. If we say , we have fellowship with him , and walk in darkness ; we lye , and do not the Truth : but if we walk in the light , as God is in the light , then have we fellowship one with another , and [ then ] the blood of Iesus Christ his Son cleanseth us from all sins . Where he has fallaciously foysted in a little word [ then ] though somewhat bigger than the Doctors [ by ] to seduce the unwary Reader into a Conceit ; then when we have walk'd in the light as God is in the light , for some competent time , at last we shall have some benefit by the blood of Christ to cleanse us from sin . And now he falls to please himself in his old Humour of either ignorantly mistaking , or maliciously abusing the Doctors words : Our onely acquaintance with God , and knowledge of him , is hid in Christ , which his Word and Works could not discover , as you heard above : It is very true , we have heard our Author bespatter him thus above , and shall do so again beneath , before , and behind , on the right hand , and the left ; but that the Doctor ever spoke a syllable that opposes the Person of Christ , and the Revelations of the Gospel ; that he supposes any Mysteries learnt from an Acquaintance with Christs Person , wherein the Gospel is deeply silent , is a shameless Falshood ; which because we would give it a more gentle Name than it deserves , may be called a Sherlocisme . One blow more he must give the Doctor for a parting blow , and then he will give us leave to take a little breath . The Doctor it seems had said ; That in Christ we design the same End that God doth , which is , the Advancement of his Glory . And is he a Christian that denyes it ? Ought not all that wear the Livery of a Redeemer , to pursue the great End of Advancing Gods glory ? If the Doctor had affirmed twice Two to make Four , our Author is bound in Conscience to deny it ; but is there never a Paraphrase that may dress them up in some ugly hew ? O yes , one of his id est's will do the feat : That is , ( sayes he ) by trusting to the Expiation and Righteousness of Christ for salvation , without doing any thing our selves , we take care that God shall not be robbed of the Glory of his Free-grace , by a Competition of any Merits , and Deserts of our own . That little policy there is in these words , lyes in that short Parenthesis , which with more cunning than honesty he has wedg'd into his own gloss , [ Without doing any thing our selves . ] But where , when , in what Book , Chapter , Section , Page , or Paragraph , has the Doctor encouraged any to look for salvation by Christ , without doing anything our selves ? Cannot we design the Glory of God , trusting to the Expiation and Righteousness of Christ , but all Obedience must presently be excluded ? And yet his Parenthesis is capable of a double sence : 1. As excluding Obedience simply and absolutely , and so they are none of the Doctors words , but a crafty Insinuation of our Authors , to mislead us into this Opinion , that the Doctor has quite cashiered Obedience from having any place in our Salvation ; a thing so abhorred by all his Principles , so contrary to all his Writings , that nothing could have been either more unjustly forged against , or basely fixed upon him : 2. They may be construed as excluding Obedience in some respects , for some Ends and Purposes ; and thus though the Doctor has not said it in that place , yet I suppose he will say it , and maintain it when he has done : That Believers may , and ought to expect Salvation from the Expiation , and Righteousness of Christ , without doing any thing themselves , for those special and particular ends for which Christ Suffered . We do nothing ( in Comparison of our Duty and those Obligations that are laid upon us ) yet whatsoever we do , 't is not to satisfie Gods Iustice , to appease his Anger , to Iustifie our selves , to Purchase and Merit eternal Life : And hereby God has taken Care that he be not Robb●…dof the Glory of his Free-grace , nor Christ of the Glory of his Sufferings , by a Competition of any Merits , and Deserts of our own : And let all the Sons of Men take Care also at their utmost Peril how they do it . Some men , I see , are wonderfully pleased with their own unsavoury Eructations , though they offend their Neighbours with their Onyons and Garlick ; and accordingly our Author is so highly taken with his own Crudities , and undigested Notions , that he is resolved to give us them over again in a Scheme of Religion ; ( for this is all the Mode , since Systematical Divinity grew out of Fashion , and that some do begin to affect the Title of Schematical Divines : ) In which admirable Product of his Wit and Phancy , he brings nothing New , his Rayling faculty like an old Skrub-broom , being worn to the Stumps , and offers as little Proof as Novelty , and therefore gratis Negatum might serve for an answer to gratis Dictum ; yet that he may not Complain that we Overlook his Excellencies , I shall Sprinkle a few soft Drops upon him as he goes along . 1. In the entrance of his Scheme , he stumbles at the same Block he once broke his Shins at ; supposing these men to assert : That God appointed and ordained sin for the glory of his Vindictive Iustice , and Pardoning Grace . A Charge so Idle , Vain , and False , that nothing can attone , but his pleading invincible Ignorance : God did not appoint and ordain sin , that he might glorifie his Mercy and Justice thereby , but upon Supposition that sin had been Introduced , he Over-rules it , he appoints it to another End , orders it to another Purpose , than in its own Nature it could ever have reacht . And this the Doctor calls Putting a New end to sin , p. 106. And was God ever denied the Liberty , before t'other day , to bring Good out of Evil ? 2. He lays it down as their Doctrine : It pleased God that man should sin , but when he hath sinned He is displeased with it . This seems to be a piece of Wit , designed to make the Devil Merry ; but all the Humour of it lies in the Ambiguity of one poor word . It pleased God to permit sin , and yet when man had sinned he was justly displeased with it . Gods permission had no Influence upon mans Transgression . But how would he have Insulted over that man that should openly Preach and Write : That against the Holy Child Iesus , whom God anointed , both Herod , and Pontius Pilate , and the People of Israel were gathered together for to do whatsoever Gods Hand , and Gods Counsel determined before to be done , and yet when it was done according to the Determination of his own Hand and Counsel , he was extreamly displeased with it ? And yet I could tell him of one that has so said , who Scorns his most scornful Censure : It may please God that a thing may be done , and take no pleasure in the thing done , nor in the Instruments that did it . It pleased him to suffer his own People to be afflicted by the Heathen , and yet he was sore displeased with the Heathen that helped forward the Affliction , Zech. 1. 15. It pleased the Father to bruise his Son , and yet he was displeased with the Instruments that bruised him : God can do the same thing Righteously , which Men and Devils do unrighteously . Judas delivered up Christ out of Covetousness , the Iews out of Envie , Pilate out of Fear , or to pick a Thank from Caesar , but God Delivered him for our Offences . 3. He charges them with this Doctrine : That nothing can withstand the Decrees of God. We have scarce another Instance wherein he has Candidly represented their Judgment , and was not able to throw some Dirt upon it . 4. He proceeds to play the Lucian , and Scoff at Gods Justice ; It 's impossible ( says he ) for God to forgive the least sin without a compleat and perfect Satisfaction : Let him but grant that God cannot forgive the greatest sin without compleat and perfect Satisfaction , and they will undertake to prove from thence , that none is so small but needs a Satisfaction . 5. He proceeds : This falls hard upon those miserable Wretches , whose ill fortune it was to be left out of the Roll of Election , without any fault of theirs : To be left out of the Ro●…l of Election by Fortune , is a piece of prophane Nonsence , which at once discovers the depth of his Intellectuals , and the height of his Boldness . What more Desultory , than that which Heathens call Fortune ? What more stable and fixed , than that which the Word of God calls Election ? The Old Church of England would have Taught him to have Spoken otherwise of that Tremendous Mysterie . Art. 17●… ▪ Election to Life is the everlasting purpose of God , whereby , before the Foundation of the World was laid , He hath constantly Decreed by his Counsel secret to us , to deliver from Curse and Damnation , those whom He hath chosen in Christ out of Mankind , and to bring them by Christ to everlasting Salvation , &c. Now though he believes little of all this , yet he might remember he had Subscribed the whole , and considered also t is the Doctrine of that Church whereof he is a Member , and therefore might have Covered their Nakedness , and at least Perfum'd them with a few good Cheap words against their Burial : It were tedious to pursue the particulars , I only say : If this Scheme of Religion as it stands here upon Record , be the Subject of his Scorn and Reproach , I hope we may read it backwards , and then 't will be his own Creed ; some few Slanders indeed which were inserted as a Haut ▪ goust , to giue it the better Grace , we may Omit , but for the rest no doubt he will own it to be the Standard of his Belief . God from the Beginning never Designed to Glorifie either his Iustice , or Mercy , and because there would have been Occasion abundantly Administred both to Punish and Pardon too , though man had never sinned , therefore he never concern'd himself how things would go . And indeed it had been to no purpose , for God to Decree any thing , since if he had , all his Decrees , and Appointments had been easi●…y withstood : And therefore man sinned whether God would or no , and full sore against his Will ; for if he could have prevented it , we may be sure he would ; but when man had sinned God was not much displeased with it , for you must know that his Justice is so Facile , and Easie an Attribute ( and if it be one at all , it 's but a Secondary one ) that he can easily forgive the greatest sin without Satisfaction made to it . This is very good News [ if it be true ] to all the World , especially seeing there 's no such thing as the Roll of Election , and by Consequence no preterition neither , but all men stand upon even Ground , and every one upon his own Legs , which they may the better do because they have many ways left ( if need were ) to pacifie Gods anger , in case he should happen to be a little displeased with sin , viz. By their own Temporal sufferings , Repentance , and Obedience , which though they answer not Gods Law , yet being sincere , it s well enough : By this it appears that God is not Essentially Just and Righteous , seeing He can Pardon the greatest sin , and serve his own Glory , without any regard to the Death of Christ , or Inflicting upon sinners Eternal Sufferings . But now this is but one part of the Glory of God , that He can pardon sin without Propitiation made by Christ , the other is that he can reward the sinner too , without the Righteousness of Christ : And therefore there 's more ado than needs about a pretended Difficulty how to Reconcile Gods Iustice and Mercy . For neither is Iustice so severe as to require Satisfaction , and the Merit of our own Obedience is so Considerable , that we need not much be beholden to Mercy . And to speak in a word , the Demerit of sin is short of Infinite , and therefore the Creature may Expiate its own sins by enduring Finite , that is Temporary Torments ; whereas then men Talk that to Unite these two Extreams , and reconcile such Contradictions was a work of Infinite Wisdome , as well as Goodness ; they Talk Idly ; for ( as I said before ) whatever there was of Goodness in it , there could be no great Wisdom ; and therefore it 's vainly said , that to Effect it God should send his Son into the World to satisfie all Righteousness in his Life , and to make a full satisfaction for sin by his Death ; for neither could his Blood be of Infinite value ( though for Fashion sake , we call it the Blood of the Son of God ) nor Expiate an Infinite guilt , or make satisfaction to Gods Justice ( if so be he had stood upon 't : ) And therefore to Instruct you aright in these Matters , sin had no such Infinite guilt in 't as Christians speak of , nor did Gods Justice exact such Satisfaction : For he is more Glorified by Conniving at , and Indulging of sin at cheap Rates , ( for the Naturalness of Gods Iustice to him is a Position to be abhorred ) without any Security given , or Compensation made to it ; that is , he is so Merciful that whereas sin may possibly have some Grains of Evil in it , yet in God there are not only Drams , but Ounces of such Mercy which he will freely dispense , without regarding what becomes of his other Attributes ; which you will confess to be a glorious kind of Mercy , and such , as Impenitent sinners cannot wish for a better . And since as I have often said , and must Inculcate it again , the Justice and Vengeance of God ( if they should prove more than Names ) yet require no Consideration to be had of them , but that their Claims may be easily waved or slighted , or slubber'd over by general Mercy without reference to Christ , his Death or Sufferings , and God can Pardon as many and as great sins as He pleases , without fear of being reputed a Remiss Governor : Hereupon a most glorious and comfortable Scene of Affairs appears to sinners , for now God can embrace sinners as a kind Father , and account them Righteous without any Adoption through Christ ; nay , as we told you above , though Christ had never appeared in the World. And this is enough in all Reason to make sinners Transported with Joy : But yet I have better News than this ; For as God never required that his Iustice should be satisfied , so he is not so Punctual and Strict that his Laws should be Obeyed : For if we be but Innocent once by Pardon , what 's matter for a Righteousness by keeping the Law ( or any other way ) to make us accepted with God , for the former will deliver us from Hell , and that 's all that we need care for ? But indeed you cannot well conceive what 't is to be Pardoned , but must presently be flusht up with a Conceit of Eternal reward . There is one thing I would acquaint you with , but 't is a great Secret : If Christ has Satisfied at all , it s for sins of Omission , as well as Commission ; that is , though we never Repent , Believe , Turn from sin to God , yet if there be any thing at all in 't , I 'me enclin'd to this , that the very Neglect of the Terms of the Covenant , shall not hurt us ; but we may be Reputed by God to have done all , and never regarded to keep any : And now God , and sinners may very well agree together ( for though Communion be an ill favoured word , yet I allow they may Converse ) For what should hinder them ? Original sin they have none , and for Actual sin , there 's no such Demerit in it as should necessarily enforce Gods Justice to Insist upon a Reparation of its Honour , and therefore let none trouble themselves with those Mormo's , some have made of Iustice to affright Children ; nor on the other hand make such a doe to be cloathed with the white and spotless Robes of Christs Righteousness ; for though I cannot deny God to be Holy , yet his Iustice sleeps like a Sword of State in a Velvet Scabbard . Let all therefore set their hearts at rest ; do but repent as well as you can , and you shall be Saved with a notwithstanding Gods Iustice , and notwithstanding you have no Interest in the Satisfaction of Christ. These may reasonably be supposed some of our Authors Fundamental Doctrines , seeing he so vehemently Persecutes their Contraries , which for Distinction-sake , may well be called , The Religion of his own Itching Noddle . Our Author had promised ●…s a Discovery of what Additions some men had made to the Gospel ; and he has now saved his Recognizance , and shew'd himself Master of his word , at as wild a Rate as ever was Indited from Bedlam . There is but one thing more calls for his Abilities , and that is to Render the Practice of it as ridiculous as he has done the Principles , and then perhaps we may obtain a short Cessation from this hot Service . Now the Practice hereof ( he says ) consists in accepting of Christ , and coming to Him , and applying his Merits , and Satisfaction and Righteousness to our selves for Pardon , and Iustification , and in those Duties which are consequent upon such an Union and closure with Christ. And is it possible that these things should hear ill with them who would pass for Christians ? Or must we Renounce the Scriptures to Gratisie a few Raving Men , who are fallen out with all the World and their own Understandings ? Accepting of Christ must be Reviled ; and yet to this are we directed , that we may become the Sons of God , John 1. 12. As many as received him , to them he gave power to become the Sons of God. Coming to Christ , must be loaded with Scorn ; and yet our Saviour has expresly encouraged All that labour , and are heavy laden , to come to him that he may give them rest , Mat. 11. 28. If these Phrases be not rightly understood , let us be Instructed in the Spirit of Meekness ; but by no means let the very Expressions of Scripture , be the Theam for every conceited Buffoon to exercise his Railing Faculties upon . The first thing that offers it self , is a gross Self-contradiction : For whereas he had Confessed , that The Practice of these mens Religion consists in accepting of Christ , &c. And in those Duties which are consequent upon such an Union , and closure with Christ ; yet in the very next words , before he had finisht his Period , or made a Pause , he represents it thus . Christ having satisfied for our sins , it 's a plain and necessary Consequence that we have nothing to do , but to get an Interest in the Satisfaction and Righteousness of Christ , that they may be Imputed to us ; for he is very Ignorant of Christ , that hopes any thing else will avail him to Salvation . Nothing to do ? Yes : We have those consequential Duties to do , which follow upon our Union and closing with Christ. Nothing to do ? Why , we have enough to do for Time and Eternity ; enough to fill up every corner of our Hearts , every Moment of our Time , with Service , and Obedience to Him who hath Reconciled us to God , by the Blood of his Cross : If Malice were not sometimes blind , there would be no Living by it in the World. Now ( says he ) that we may thus come to Christ , it s absolutely necessary that we be sensible of our Lost and Undone condition . And dares he prescribe it as a safer way to keep up an Insensibility of it ? A sensless regard to our Sin , and Misery thereupon , is no very hopeful way to put a sinner upon a serious enquiry after the proper Remedy : I wish we were sure of our Authors Thoughts herein , and whether he does indeed own that All men are by Nature in such a Lost and Undone condition . The Church of Englands Thoughts are Evident , Art. 9. [ Of Original , or Birth-sin : ] Original sin standeth not in the following of Adam ( as the Pelagians vainly talk ) but it is the corruption of the Nature of every Man , whereby Man is very fa●… gone from Original Righteousness , and is enclined to Evil. — So that in every Person born into the World , it deserveth Gods Wrath and Damnation . Surely here 's something that deserves our most serious Thoughts : That which deserves Damnation at Gods Hands , deserves consideration at ours . He that can carry about with him daily a depraved Nature , enclined to evil , running counter to Gods Will , and not lament it with a bitter Lamentation , has taken some of our Authors Hypnoticks ; and how to bewail it without being sensible of it , is a Mysterie perhaps as deep as any of those we owe to his Discovery . And is not this to Reproach Christ himself ? Mat. 9. 12 , 13. They that be whole have no need of the Physitian , but they that are sick : Ay ( says he ) these are Metaphors , and I will Rail them out of Credit and Countenance immediately . Well , you shall not fall out with Christ for a Metaphor , if I can help it : Read the Next words ; I come not to call the Righteous , but Sinners to Repentance : And they must be sensible sinners that will regard the Call of Christ , or think they need Repentance . Another Quarrel he has against the Practice of their Religion , is : That they hold it absolutely necessary , that we be sensible how Impossible it is for us to Attone the Wrath of God , to have any righteousness of our own , that can bear the severe Scrutiny of his Iustice. Be it so , if there be no Remedy ; It seems then if we could work up our Imagination into a Presumption , that Gods Anger against sin is very small , and our Righteousness very great , so great as to endure the severe Scrutiny of Gods Iustice , we might purchase this Gentlemans favour : But the Gospel has taught us otherwise , Rom. 3. 10. That there is none righteous , no not one : That by the deeds of the Law , shall no flesh be justified in Gods sight , ver . 20. But he lays about him , and Reproaches the Spirit of Bondage , the Spirit of Adoption , and at last falls a Reviling Christs own Words . We shall ( says he in his fleering way ) never Value , and Prize Christ , and go to him for Salvation , till we are Convinc'd of the necessity of him , and driven to him by the Threatnings of the Law ; and the Promise of Ease and Rest is made only to the weary and heavy Laden , and those only shall be satisfied , who Hunger and Thirst after Righteousness . Really , this Doctor Owen , and his Fellows , are dangerous Persons , I wonder not now that some think it not fit they should live a day ; That ever they should be so bold to read , or quote Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness , for they shall be filled ; or that other place , Matth. 11. 28. Come unto me all you that labour and are heavy laden , and I will give you rest ; or to mention , Galat. 3. 24. Wherefore the Law was our School-master to bring us unto Christ : But did they make the Scriptures ? or coin , and invent these words of their own heads ? or has our Author a License to expose the Expressions of the Holy Spirit , as well as the Doctors ? Surely , an awfull regard to the Authority of Jesus Christ speaking in them , might have commanded some Reverence to them , and controlled this unbridled liberty of prostituting Sacred Matters . But thus much , and too much of what they make of Conviction . And now ( says he ) being thus stung with Sin , it is time for us to look up to Christ , as the Israelites did on the Brazen Serpent that we may be healed : But is this Gentleman indeed a Minister , a Teacher of others , the Rector of St. George Buttolphs-lane , and knows not that he reproaches Christ himself ? Ioh. 3. 15. And as Moses lifted up the Serpent in the Wilderness , even so must the Son of Man be lifted up , that whosoever believeth in him , should not perish , but have Eternal Life : And does not Christ himself authorize the Parallel ? That as none were healed in the Wilderness , but those onely who sensible of pain , looked up to the Brazen Serpent , as Gods own Institution , to which a Promise of healing was annexed ; so neither can we receive any benefit by Christ , till under a deep sense of our sin and misery , we accept of , and close with a Redeemer , whom the Father has held forth to be a Propitiation , through Faith in his Blood , for the Remission of sins . But this is not all : Now we must begin to see his fulness , and perfection , and suitableness to the wants and necessities of our Souls , that he is our Attonement , our Wisdom , our Righteousness , and all that we can desire or need . Well ; and if they do conceive Christ to have both fulness and suitableness of all Grace and Mercy in him , I hope it 's neither Felony nor Treason neither : We have an Assurance , Heb. 4. 15. That Christ is such a Priest as is touched with a feeling of our Infirmities , and was in all points tempted like unto us , yet without sin ; ( there 's great suitableness , ) and we are encouraged to come boldly to the throne of Grace , that we may obtain Mercy , and find Grace to help in time of need , ( and there 's fulness ) : And surely our Author does sometimes pray to Christ , ( at least he is enjoyn'd by the Litany to say , ) O God the Son , Redeemer of the World , have mercy upon us miserable Sinners : Now if he can indeed discover no suitableness , no fulness of Grace in Christ , to answer the needs and wants of those miserable Sinners , he had better save his Breath to cool his Pottage . It is further charged upon them , That when the sense of their sins and unworthiness makes them afraid to come to Christ , they have recourse to their Acquaintance with Christs Person , to answer their Doubts , and quiet their Consciences . Which charge ( though it has a Tincture and dash of our Authors good Nature in it ) they can easily bear , and do confess , that when the sense of their sins , and Unworworthiness , at any time discourages them from Comeing to God for the Pardon of sins , they do relieve themselves from the Gospel , which has spoken great things of the Ability , and Readiness of a Mediator , to save humble and repenting Sinners , that are willing to receive him as God has offer'd him in the Covenant of Grace ; They do there find that Christ came into the World , to save the chiefest of Sinners , such as had been Blasphemers , Persecutors , and Injurious , and yet have obtained Mercy , that Christ in them might shew forth all long-suffering , for a Pattern to them that should afterwards believe on him to Everlasting Life , 1 Tim. 1. 15 , 16 , 17. And do further believe , that to deny this , is at once to renounce the whole Gospel ; and if it be not a Fruit of down-right Infidelity and Atheisme , yet most apparently leads thither . Our Author having destroy'd the Living , begins to prey upon the Dead ; and has therefore raked Mr. Shepheard out of his Grave , to shew us that he has some skill in Necromancy : We read of one that had his dwelling amongst the Tombs , possest with an unclean Spirit , but so outragious that none could tame him , no Chains would hold him , so fierce that none durst pass by the way : And as I remember , Q. Curtius , tells us of the Hyaena , That her great delight is to dig up Carcases , and insult over them ; And what was the Character of a great Prince , that he never spared Man in his Anger , nor Woman in his Lust ; may be accommodated to him whose Ambition would Triumph over the quick and the dead . I know well ▪ that a few of our Authors Squibs and Crackers will pass for a Confutation of the clearest Truth , with them who are of the same distempered Spleen with himself ; but with those holy and pious Souls , to whose Conversion , Consolation and Establishment in the Gospel , God has blessed the Labours of that worthy Person , their Repute is not to be shaken by the feeble Attempts of grinning Malice and Envy , whose onely Reason for their hatred of things excellent , is because they are Excellent . I think there cannot a more proper defence of wronged Innocency be found out , than to repeat the foul-mouth'd language of Detraction : Hear therefore what our Author sayes . The Reason of all this is very plain from our Acquaintance with Christ , for he is our Physician , and therefore we must not think of healing our selves , but must goe to him with all our diseases and sores about us , that he Alone may have the Honour of healing us . Mock on : He is a Fountain set open for sin and for uncleanness , and therefore we must goe to him with all our Filthiness , to be cleansed and washed ; for if we be first clean , there 's no need of a Fountain . He is all Fulness , and therefore it is not fit that we should carry any thing to him , as if he needed any thing from us : He is our Righteousness , and therefore if we have any , we must leave all behind us when we goe to him , &c. So that all we have to doe in this great work , is to goe to Christ weary , and sick , and filthy , and naked , stript of every thing but our sins and impurities , to receive Ease , and Health , and Fulness , and Beauty from him . Were we worthy to know how much of this our Author does deny , he should soon understand how much of it we own ; but to serve us up a Medley , an Oleo of Truth and Errour , reproached Truth , and falsely imputed Errour , this I must needs say , ( if he were the best Friend I have ) is Intolerable ; and yet in this Mist of Aequivocations he hobbles on ; Will he deny Christ to be a Physician , a Fountain , that he hath in him a Fulness , that he is Righteousness to Believers ; that it is the Duty and Interest of the weary , heavy laden Sinner to make Addresses to him ? Socinus , Volkelius , will allow it lawfull to pray to Christ , though they indeed deny it to be a Duty so to doe . If our Author can heal himself , and need not Christ to be his Physician ; if he can cleanse himself , and need not that Fountain which God has set open for Sin and for Uncleanness ; if he be full , and needs not be beholden to Christ for a supply ; and has a righteousness of his own , which will cover his Nakedness , he has then a happy turn on 't ; onely let him not be angry with those poorer sort of Creatures that are willing to take Christs Counsel , Rev. 3. 18. I counsel thee to buy of me Gold tryed in the fire , that thou mayst be rich , and white Rayment that thou mayst be cloathed , and that the shame of thy Nakedness do not appear : But I cannot sufficiently admire the Contradiction of his Conclusion : — And thus we must apply Christ to our Souls , and then what a blessed Change and Metamorphosis is there presently made in us ; for though we continue as we were , we have all in Christ. A change made in us , and yet to continue as we were ; A change and no change , to be as we were , and yet not what we were , is somewhat surprizing : They were just now charged that they went filthy to Christ , that they might be cleansed ; nak●…d to Christ , that they might be cloathed ; empty to Christ , that they might be filled ; sick to Christ , that they might be healed ; and yet after all , here 's a Metamorphosis , a change made in them , and still they continue as they were ; which has out-done , I dare say , all Ovid , who never durst , ( and yet Poets and Painters dare doe almost any thing , ) feign poor Daphne to be changed into a Lawrel , and yet to continue fair Daphne still . As to my own thoughts , I have been taught from the Scriptures , to own Christ as my Physician , but I never had such a Crotchet in my head , That a blind man should have his Eyes open'd , and yet his Eyes continue as they were ; that the dead should be raised , the Lepers cleansed , the deaf made to hear , and yet all be in statu quo ; as they were . Nature is much delighted with Variety , and therefore that he may not alwayes scrape upon one string , our Author will find or take Occasion to fall upon one Mr. Watson ; who it seems illustrating Christs entering into Covenant with a Soul , by the Manner of making a Marriage-Covenant amongst men , has introduced Christ and a Believer thus mutually engaging each to other : Christ saith to a Believer , With my Body , yea with my Blood I endow thee ; and a Believer saith to Christ , With my Soul I thee worship . That Christ does really endow Believers with his Body and Blood , and all the Benefits procured by his Sacrifice , is out of doubt to all that are not Infidels . Iohn 6. 51. The Bread that I will give , is my flesh , that I will give for the life of the World. V. 53. Except ye eat the flesh of the Son of Man , and drink his Blood , ye have no life in you . V. 54. Whose eateth my flesh , and drinketh my Blood , hath Eternal Life . That Believers do enter into a mutual Covenant with Christ , to give up themselves in Spirits , Souls and Bodies , to love , serve , honour their Redeemer , is also evident , from Eph. 5. 24. Christ is the head of the Church , and the Saviour of the Body , and therefore the Church is subject to Christ : Now what a a pitifull flam does he return to this ? As if ( says he ) Christ and a Believer were marryed by the Liturgy : The form of the Marriage-Covenant in the Liturgy is not so absurd as he would render it , but that it may with decency express the Process of Christ and a Believers joyning in Covenant : But I fear , if we should sift the business a little more narrowly , we shall find our Author as far to seek in the Liturgy , as he is cross to the Articles of the Church of England ; for Mr. Watson brings in the Spouse saying to Christ , With my Soul I thee worship ; but the Liturgy teaches the Man to use those words to his Spouse , With my Body I thee worship : So that I see no great Danger that ever Christ and a Believer should be marryed by the Liturgy . Again he cites Mr. Watson : A Soul in Christ is actually united to him , and one with him , and being so , no sentence can fall on him , but the same must light upon Christ himself : That true Believers are one with Christ , is very clear from the Gospel ; and it would be much our Concern to clear up this one point , that we are true Believers ; for the other is clear ; 1 Cor. 12. 12. As the Body is one , and hath many members , even so is Christ ; and therefore , there 's no condemnation to them that a●…e in Christ Iesus , who walk not after the Flesh , but after the Spirit , Rom. 8. 1. A silly Jerk he has at this too . And who would desire to be more secure than Christ is ? Why none that I know of . And so a short Horse is soon curried . What Mr. Watson had said before , in the Apostles words , that there is no condemnation to them that are in Christ ; that he illustrates by this similitude : As a Woman in Marriage , though she owe never so many Debts , yet the Arrest doth not light upon her , but upon her Husband : And it has been owned as a Maxim in the Law , Uxo●…i lis non intenditur : But let that be as it will ; If the Main Fort hold out , we can spare him the Out-works ; let it be acknowledged a Truth , that There is no C ondemnation to them that are in Christ , and let the Metaphor scape as well as it can : O blessed Priviledge ! ( says he ) who would be afraid of running into debt with God , when he hath such a kind Husband to discharge all ? Any one surely that has an ingenuous spirit , as they all have who stand in that Relation to Christ : Jesus Christ does not onely take the Soul into a Conjugal Relation , but qualifies it that it may fill up the Dutyes of that Relation , with Love , desire to please , f●…ar to offend , readiness to obey , with a spirit of thankefulness and fruitfulness , with a Heart studying , What shall I render to the Lord for all his Benefits ? Who would be afraid ? O vile , and abominable heart that could form such a Conclusion of Sin , out of the premises of abounding Grace ; Who would be afraid ? Nay , who would not tremble at the heart , to think least it should be drawn into sin , to the wounding of him afresh , that was wounded for me on the Cross : How shall I doe this wickedness , and sin against my Redeemer ? Shall he be crucifyed by me , that was crucified for me ? There 's no such Argument in all the world against sin , as the Consideration of what I owe to him who loved me , and gave himself for me . I deny not but the Doctrine of Grace may be turned into lasciviousness , by them that never came under the Authority and soul-subduing Power of it ; but when a self-condemned , self-abhorred Sinner , comes to see what Christ has done and suffered for him , what he is to him , what he has wrought in him , the Result whereof is Justification before a holy God , and Sanctification of Soul , such a one will retort upon the Tempter his own Temptation , with the greatest Abhorrency ; Shall I continue in sin that Gr●…ce may abound ? God forbid ! Rom. 6. 1 , 2. Still Mr. Watson prosecutes the Priviledges of the Saints . — This is their glorious Priviledge , Christs beauty and loveliness shall be put upon them . Ay , ( says our Author snearing , ) How vile and impure soever they are : The old Crambe again : They shall have Christs beauty put upon them , and yet continue ugly still ; they shall have Christs whiteness on them , and yet be as sooty and swarthy as before ; but this is none of Mr. Watsons sence , but our Authors Non-sence , who durst tell the World as the Purport of these mens Expressions , That upon receiving Christ , there 's a blessed Change made , and yet we continue as we were . But Mr. W. proceeds in the Priviledges of those that are engraffed into Christ , and made members of his Body . Nothing that ever was a member of Christ can be lost to Eternity . Can he lose a Member of his Body ? then his Body is not perfect . No , fear not ye Saints , neither Sin nor Satan can dissolve your Union with Christ. Our Author is now turning Catechist , and asks this wise Question : But what if Sin should make them no Saints , would not that endanger the dissolving the Union ? Yes indeed , it would endanger it , as much as a Man is in danger of dying , when his Head is chopt off ; but I hope we may ask one Question for another : What if Christ will preserve them so effectually , that they shall not sin to that height , as to become no Saints ? why then the Union is not dissolved ; and so there 's a Pot-lid for our Authors Pot. But Mr. Watson Reasons further , ( our Author says sweetly , but I say it 's no great matter for that , if he does it but strongly , ) If any branch be pluckt away from Christ , it 's either because Christ is not able to keep it , or because he is willing to lose it . And our Author Queries again , Why not because it will not stay ? And I will tell him why , Because he has given it a will , and desire above all things in the world to stay with Christ. All Mr. Watsons unhappiness is , that he had a good Cause , but not the Luck to hit upon our Authors convincing Argument ; who p. 184. assures us , That this New Life , wherein our Conformity to the Resurrection of Christ consists , is an immortal Principle of Life , which can no more die , then Christ can die again , now he is risen from the dead . And to shut up all , Mr. Shepheards Sincere Convert is brought upon the Stage , p. 77. though I could not meet with it till p. 113. Weaknesses do not debarre us from God's Mercy : The Husband is bound to bear with the Wife as the weaker vessel , and can we think , that God will exempt himself from his own Rule , and not bear with his weak Spouse ? It would have been something difficult to have made sport with such Innocent Expressions , but he had an id est left in his Budget , that never fails him : Weakness ( says he ) that is , no strength , no grace , no nor so much as a sense of Poverty : How false this is , Mr. Shepheard will satisfie any one that will but consult the next Question , p. 116. Upon what Conditions may Christ be had ? and he answers : Give away thy self to him , give away thy Sins to him , give away thy Honour , Pleasure , Profit , Life to him , give away thy Rags , thy own Righteousness : You will say , you will have Christ with all your heart ; but will you have him upon these Tearms , upon these four Conditions ? And now the total summe , the result of all that these men mean by Accepting of Christ , our Author gives us , with his wonted Candour . It is to be content to be saved by Christ , without being either humble , or holy , or fair , or beautifull , any otherwise than as he is pleased to make us so by his Satisfaction for our Sins , and the Imputation of his Righteousness to us . Nay , that 's a Rapper ; let him but look up to what he quoted from Mr. Shepheard : Christ hath t●…ken upon him to purge his Spouse , and make her fit for himself ; and that she can never be , without being holy , humble , beautifull , by inherent Grace . Shall I but entreat the Readers patience a very little , to lay his finger upon these words : The result of all that they mean by coming to Christ , is to be content to be saved by him , without being holy , humble , or beautifull , &c. and I will promise him , for his Patience and Pains , he shall within a Page or two hear our Author most effectually confute his own Slander , and raise a Mighty Blister upon his own forgetfull Clapper . And now our Author comes to consider what Duties are consequent upon such an Union and closure with Christ. As first , A mighty love of the Soul , for her Saviour , Head and Husband ; and Another is , Obedience to our spiritual Husband . And now Reader , where didst thou lay thy finger ? Are these the Men that are content to be saved by Christ , without being holy , humble , & c ? Are these they that were charged , p. 56. with trusting to the Expiation of Christ for Salvation , without doing any thing themselves ? Or are they the same men that were reproached , p. 62. as saying , They had Nothing to ●…oe , but to get an Interest in the Satisfaction and Righteousness of Christ ; and yet now are so hot for loving of Christ , that their great Crime is , that they over-love him , and are sick of love for him , and are all for Obedience to Christ too , resigning up themselves to his Will , to be govern'd by his Laws , and in all things to glorifie him in New Obedience ? Yes , but then it 's very hard to find a proper place for Obedience in this New Religion : Well , but if we can find a proper place for it in the Old Religion , it 's no great matter what place it has in the New : And indeed I would not have it Controverted , what place in Religion they will allow to Obedience , who are of no Religion , who are open Scoffers at Christ , the Holy Spirit , the Scriptures , and all Religion . Ay , but it 's very hard to deduce it from an Acquaintance with Christ's Person : Very Hard ! what a word was that ? why it 's simply impossible to deduce any Religion at all from an Acquaintance with his Person ; for all the acquaintance we have with him , is by an acquaintance with his Gospel , from whence we understand him to be God and Man ; from thence we learn him to be King , Priest and Prophet ; thence we learn what he has done and suffer'd for us ; and what he is now doing for us at the Right hand of the Father . But why should it be so very hard to find a proper place for Obedience in these mens Religion ? Why ? Reason will tell you , that if there be any room at all for it , it must be either before our closing with Christ , or after it : Now indeed he argues close and home , and pursues his business as snug as you can desire . 1. Then this ( Obedience ) is not necessary at all to our coming to Christ , and closing with him : Not necessary ? that 's very strange ! Coming to Christ , is with them a Main part of Obedience , and to Obey without Obedience , is not so easie as he imagines . He that answers that Call of Christ [ Come unto me ] therein obeyes him : and believing in Christ , has been reputed a considerabe part of Gospel-Duty , 1 Ioh. 3. 23. This is his Commandement , that we should believe on the Name of his Son Iesus Christ : That there are several Duties which flow from Faith , the Scripture , Church of England , and all men living doe acknwowledge , but that this Believing is also a Duty , they must equally acknowledge . So that here 's one proper place , or at least a Corner of a place , where he may wedge in Obedience , if he pleases . 2. ( Sayes he ) When the Marriage is consummated , there 's less need of it than before : Nay , there his Non-sence is too open ; He supposes them to own consequential Duties , such as follow the Marriage-covenant , and yet now he would perswade us , that there 's less need of them , than before the Marriage-Covenant . If he can invent a way how consequential Duties should goe before the Marriage Covenant , by my consent he shall have the sole honour of the Discovery : In my poor Judgment , ( and I am perswaded most men are of my Judgement ) consequential Duties doe follow , or to humour him , following Duties ought to be consequential . There was once a Learned and Friendly Debate betwixt a Mayor and his Brethren , what the Question was , I am not very certain , but one wiser than the rest , had reduced the Matter to this Head : That if they could but make it out , that Edward the third reigned before Edward the first , they should carry the Cause : And if our Author can find any place , proper or improper , for consequential Duties , before that thing to which they are consequential , he shall be Registred amongst the great Benefactors to our understandings . But yet in spight of Fate , he will not allow any place for Consequential Duties after Marriage , for then we have less need of them than before . A fine Argument if well Improved , to satisfie men in the Lawfulness of committing Adultery : But why not ? 1. Then we are adorned with the Beauty of Christ : Ergo , we need no Inherent beauty . Then we are Iustified : Ergo , we need not be Sanctified . 2. Then we are Holy with Christs Holiness : Ergo , we need not be Holy. 3. Then we are delivered from the Guilt of sin by his Expiation : Ergo , we need not be delivered from the filth of sin . 4. Christ must look to see the Debt discharged [ to God ] which he hath taken upon him : Ergo , we owe no Debt of Gratitude to the Father for his Son , to the Son for his Love. 5. We are then righteous with his Righteousness , which gives us an actual right to Glory : Ergo , we need no Inherent righteousness to make us meet for Glory , and to partake of the Inheritance of the Saints in Light. All I shall say is this , If men may Argue at this Rate , they are the most formidable Disputants ; we may cast our Caps at them ; and it 's as safe to handle the Torpedo , as to touch them with a long Pole. But such Merriment he is pleased to Divert his we aried Reader withal , and sometimes for Variety it may be Grateful , but really too much Nonsence in a Discourse is very odious . For the Place ( or rather no Place ) of Obedience thus far : An enquiry in the Reasons of it , seems also necessary . And for that , he says , It 's concluded on all hands , that this ( Obedience ) is but a Consequential Duty , that which ought to follow the Espousals . But the Reason of it is not Evident : The Reason of the thing not Evident ? Why , the thing it self is not evident : Would he have an evident Reason of Nothing ? A Foundation for a Castle in the Air ? Can he find no place for Obedience , and yet would he have a Reason for it ? But for all this Ranting , his Conscience tells him that they do allow a place for it , and can produce a Reason for it too , and perhaps a more proper place , and stronger Reason than our Author is able to show . [ 1. ] Some tell us ( says he ) it 's due upon the account of Gratitude , and thankfulness to our Saviour . And methinks , a great deal of Obedience will rest upon that Basis : Has he come into this World ( whither none that loved his ease would come ? ) Has he taken our Nature upon him , and ( as if that were a light Matter ) our sins ? Has he endured the Displeasure of men , and ( as if that were little ) did it please God himself to put him to Grief ? Did he Die for sinners ? Does he Intercede for them ? Has he revealed the whole Counsel of God to them concerning their Salvation ? Has he given them the Holiest Laws , and the best Encouragement to Obey them ? Did he Promise , and has he sent his Holy Spirit to dwell in their Hearts ? Is it he through whom their Duties are accepted , and shall not these Obey ? Here 's enough , and yet there 's much more to Engage all the Love , Service , Obedience , of Redeemed ones for ever : And so the thing is ( at least ) a hairs breadth longer than 't is broad . But here our Author is at a Loss ; he cannot so well understand this : But whose fault is that ? Must the Truth suffer because he cannot see it ? The truth is , he has Puzzled , and Perp●…exed himself with an Idle scruple in his Head , and Vulcan must come with the great Hammer to deliver his Brain of a Minerva ; though I know no Obligation lies upon me to cut the Rope , as often as he will Snickle himself : Yet hower , let 's here the Difficulty : — Unless our Obedience be due to Christ , in thankfulness to him for saving us without Obedience . This is a Knot becoming the Sword of Alexder : Christ never engaged to save us without Obedience , and therefore he might have spared his pains to enquire how it should be due upon that Account : We therefore owe him all our Obedience , because 't is through him that such Imperfect Obedience may find acceptance with God : Which is nothing more difficult than this ; We live to him , because he Died for us , and rose again . Yet there is a more fomidable Objection in the reare , against the grounding Obedience upon the bottom of Gratitude . This is ( says he ) Hardly reconcileable with that Essential Condition of accepting Christ , wherein those Spiritual espousals consists . Well , though it be hardly , yet if it be reconcileable at all , we shall not create him the Trouble of being a Conciliator . There are rational Divines enough in the World , for whose Heads this Province may be reserved . Two things we must here find out if we can : 1. What is the Essential condition of our accepting Christ. 2. How Obedience due upon the account of Gratitude , comes to be so hardly reconcilable to that Essential condition . ( 〈◊〉 ) What is the Essential condition of our 〈◊〉 Christ. For here lies the Intrigue , and h●… 〈◊〉 so disguised Matters , and Inck't himself ( like 〈◊〉 ) in Confusion , that it will be hard to 〈◊〉 . Now for that he quotes plain I. O. Com. pag. 63. viz. That the Soul consents to take Christ on his own Terms : This is the Essential condition , that has Created all the Pother : The Souls consenting to take Christ , is the Essential condition of taking . But now ( 2. ) How is Obedience upon the account of Gratitude , irreconcileable to its consent to take Christ on his own Terms ? Davus has made a diffity , but where 's an Oedipus to resolve it . Christs Terms are , that the Soul shall give it self in Love and Obidence for ever : He requires that the Soul should be wholly and entirely his , and not for another ; and this is so far from being Irreconcileable to ( what he calls ridiculously ) the Essential condition of accepting Christ , that it 's directly Included in it . And this he might have been Taught from the Doctor , had he not been too Proud to Learn . Ibid. This accepting Christ by the will , as the Souls only Husband , Lord and Saviour , is called receiving Christ , John 1. 12. and is not intended for that Solemn Act only , whereby at first entrance we close with him , but also for that constant frame of abiding with him , and owning him as such . So that it would have been an Impossible task to part them , but very easie to reconcile them . Obedience is so far from being excluded by the Souls accepting Christ upon his Terms , that its simply impossible to accept him upon his own Terms ; but we must Cordially , and with an Evangelical Universality obey him all our days . It 's something late ( I confess ) yet let us hear what he further quotes from the Doctor : The Soul consents to take Christ on his own Terms , to save save him in his own way , and saith , Lord I would have had Thee , and Salvation , in my way , that it might have been partly of my Endeavours , and as it were by the Works of the Law ; but I am now willing to receive Thee , and to be saved in thy Way , merely by Grace . We have already seen that what he has Quoted and Summon'd in these words for , was marvellously Impertinent to the pretended purpose ; But that which will not make á Shaft , will make a Bolt . Never did our Author meet that thing , but he could make some use on 't : As they that study the Philosophers Stone , though they miss of the main Design , yet stumble upon some pretty Experiments by the way , that makes them flatter themselves they have not quite lost their Oyl and Labour . Thus , however our Author may be Frustrated in his primary Project , which was Confuting the Truth , yet probably he may find or make some advantage to slur the Doctor : You may see him here like the great Hanibal , making his way over the Alps with Fire and Vinegar . If there be Matter for a Slander above Ground he will have it , and if not , Acheronta movebit . That is ( says he ) without doing any thing , without obeying thee : If to receive Christ upon his own Terms , as a King , and abiding with him in that relation , giving up it self to Christ as a King to obey him , be doing nothing , I cannot help it ; but let our Author do but thus much , and he shall receive a Testimony from God that he has done all . 'T is true , the Doctor excludes all his own Obedience for those ends , to which a proud Ignorant Iew might have abused them , viz. To exclude the Free-Grace of God , and the reconciliation made by Christ : And this we ought to be Jealous of , lest we ascribe any more Interest and concern to our own Duties , than the Gofpel allows : The Question then shall never be stated by me thus : Whether we must Obey or no ? Keep the Commandments of Christ or no ? And that upon Peril of Eternal Damnation ? But whether out of this Obedience of ours , may be gathered that righteousness in which we may safely venture to appear before the Iudge of all the Earth in the great day ; as that which we resolve to stand and abide by , venturing our all upon it ? This is that the Doctor thinks the Apostle reproved , Rom. 9. 31 , 32. Israel which followed after the Law of righteousness , hath not attained to the Law of righteousness , because they sought it not by Faith , but as it were by the Works of the Law. Where the Apostle Intimates , that though we do not directly seek a righteousness by the Works of the Law , yet to do it Obliquely and Indirectly , is destructive ; and that the Doctor intends no more , no other than this , is evident from the words our Author calls in ; And though I would have walkt according to my own mind , yet now I give up my self to be wholly guided by thy Spirit . This Netled our Authors Conscience , and he takes Sanctuary in the most wretched Subterfuge that ever betrayed it's Confider ; What a pretty Complement does the Soul make to Christ ? We are now sheer gone from the Truth of the Principle , to the Truth of the Heart in receiving it . If it proves a Complement in the Mouth of an Hypocrite , yet in Thesi its a Truth ; That whoever receives Christ upon his own Terms , does ( renouncing his own will and way ) give up himself wholly to be ruled by the Spirit , speaking in the Scriptures . At this wi●…d rate I have often heard a silly Quaker answer this Proposition : Iesus Christ that Died at Jerusalem , is the Saviour of the World : Ay ( says he ) but doest thou witness that from the Light within ? [ 2. ] Others make Obedience necessary upon the account of Christs Fulness : But this ( he says ) makes it no otherwise necessary , then as we are necessarily passive in it . However , if it be necessary upon any account , it 's enough to make him blush that flatly Charges it upon them , to say it 's not necessary : But to be passive in our Obedience , is all the Soul means , in giving up it self to be ruled by the Spirit of Christ. Then the Soul means Nonsence : For to give it self to be ruled by the Spirit , has something of Activity in it : Our help and asistance to give up our selves is from the Spirit , but the giving up is an an act of the Souls . 'T is the Believer that obeys , and yet the ability to obey is from the Holy Ghost : It 's the Creature that works , and yet its God that works in him , to will and to do of his own good Pleasure , Phil. 2. 13. It 's the man that believes , and yet he believes according to the working of Gods mighty Power , Ephes. 1. 19 , 20. What is it else that he prays to the Spirit for ? O God the Holy Ghost , proceeding from the Father and the Son , have Mercy upon us miserable sinners ? But all this might have been Superseded , had our Author duly Recollected what he has Subscribed , and openly given his Assent and Consent to , in the 10th . Art. of the Church of England . We have no power to do Good works acceptable to God , without the Grace of God preventing us , that we may have a good Will and Working with us when we have that good Will. Allow but the Doctor the Benefit of the Clergie , and he will need no more to bring him off , though that very Article would prove our Authors Neck-verse . In the Work of Grace , the Spirit Acts according to the Nature of the Subject , which is here the Rational Creature ; He gives not new Natural Powers , but a new Moral ability to Exercise them ; he bestows not a new Will Physically , but enlarges it from its Fetters , discharges it from its Slavery , and powerfully ( though Gently ) enclines it to Gods Testimonies , not destroying its radical self-determining Power ; and hence I conclude our Author is but sorrily Skilled in the true meaning of souls , when they Profess a subjection to Christ. The Soul meant honestly , she had no Mental reservation , none of these Quirks and Tricks , but plainly and sincerely Designed to give up her self in all Obedience to her Lord and Saviour ; She in her Text intended very singly , but our Author has Commented upon it Knavishly : I said so indeed in haste , another would have said perhaps Foolishly ; for what more Idle Chat could he have Learn't from the good Women his Neighbours at Billings-gate , than a willingness to obey against ones Will. This is all our Author is willing to own of the Grounds of our Obedience , but I shall help his weak and frail Memory a little , though to his great Regret . Doctor O. Com. pag. 212. Obedience ( says the Doctor ) is necessary as a Means to the End. N. B. God hath appointed that Holiness shall be the Means , the Way to that Eternal Life , which as in it self , and Originally , is his Gift by Jesus Christ , so with regard to his Constitution of our Obedience , as the Means of attaining it , is a Reward , and God in bestowing of it a Rewarder ; though it be neither the Cause , Matter , nor Condition of our Justification , yet it is the Way appointed of God for us to walk in for the obtaining of Salvation . And therefore he that hath hope of Eternal Life , Purifies himself as he is Pure , and none shall ever come to that End , who walketh not in that Way ; for without Holiness it is impossible to see God. The bare Repitition of which words are as plain , and full a Rebuke to all our Authors Dirty , Nasty Reflections , as a reasonable Creature can desire . But these things we shall meet withall anon , and therefore here they shall lie ready in Banco , till our Authors Leisure shall call for them . I had now eased my self and my Reader , of any further Vexation in this Section , had I not unhappily overseen one Passage in Mr. Watson , from which our Author thinks he has some Advantage . The words are these : Evangelical Truths , will not down with a Natural Heart , such a one had rather hear some quaint Point , of some Vertue or Vice stood upon , than any thing in Christ , &c. Which he thus Canvasses : Such sanctified Souls , and Ears , loath all Dull , Insipid , Moral Discourses , which are perpetually Inculcating their Duty on them , and Troubling them with a great many Rules and Directions for a good Life , which he is pleased to call the Quaint Points of Vertue and Vice. Good Sir , be not angry , have but a little Patience and all will be well to your Hearts Content . Mr. Watson does not Inveigh against your Poynant Invictives against the one , or your most Elaborate Encomiums of the other . Run down sin at the highest rate of Zeal and Fervency you can ; render Prophaneness as Odious , and expose her for a Fulsomè s●…urvy Baggage ; if you please , Invent new Names for her , with that Reverend Divine , and tell her to her Teeth she is a Tatter-de-mallion , and a Rapscallion ; And let Vertue , Duty , and a good Life , be Urged and Pressed upon the Conscience with the most Cogent Arguments , that Reason and Scripture will afford you . Mr. Watson will Live , and Sleep , and Love you : They are only these Quaint , Nice , Finical points of Vice and Vertue , which he and all Judicious Christians ( who had rather have their Hearts and Lives better'd , than their Ears tickled ) do Disgust . A Quaint point of Vice , at which your Jesuites are so Excellent , that they have acquainted the World with more Sublimated and Speculatives Rogueries , than perhaps else the Devil himself had ever thought of : Such we meet with in their Books of Casuistical Divinity ; where men are Taught an Art of sinning , to be Villanous in Mood and Figure ; and as some have reacht the perfection of Poysoning by Smells at a distance , so have these Infected the World with their Theories of Monstrous Debaucheries : They have started Game for unclean hearts to Hunt down , and set unsanctified Nature agog ▪ for those Pollutions of which it had else lived in a blessed Ignorance . There are Quaint points of Vertue too , which will not down with any sanctified Souls and Ears , who desire to hear of their Redeemer , and their Obligations to him , upon the Account of what he has Purchased and Procured for them . When one that supp●…ies the place of the Minister , but more fit to fill up the room of the Ideot , shall with a starched Gravity , Dress you up a Vertue A-la-mode , like a Morice-dancer with a comely Feather in her Cap , Ribands at her Ears , and Tuneable Bells at her Heels , and then come off with a Flourish ; Oh what a goodly thing is this Madam Vertue ! Let him that speaks , speak as becomes the Oracles of God ; let him without affected Quaintness , with a serious Spirit , in the Words which the Holy Ghost teacheth , open the Excellency , demonstrate the Necessity of any Vertue , and Mr. Watson is very well contented . Having now made an Essay towards the Reconciling Mr. W. and our Author , I hope I may without Offence proceed . Before our Author takes his leave of his Reader , ( which he does with much Civility ) he lets him know what he has had for his Money . First , ( he tells him ) He has given him an entire Scheme of a New Religion , resulting from an acquaintance with Christs Person . But we crave leave to Demur to that . It 's neither a Scheme , much less an entire Scheme of any Religion New or Old , only a Wispe , that he set up to himself to Scold at : Next he lifts up his Masque , that we may see the full Face of his Design , for hitherto he has been in Masquerade , and that he tells us was to Expose these Mens Principles to Scorn : But that we saw through his Vizor , and needed not his Gazet to give us an Advertisment , that his chiefest Talent lies in Misrepresenting mens Persons , their Expressions and Intentions , in casting Dirt upon the the sincerest Actions , and Invidiously traducing the greatest Truth of the Gospel . Thirdly , He tells us ▪ That every considering Person cannot but discover how Inconsistent the Religion of Christs Person and of his Gospel are . But this Distinction was but the Superfoetation of his own Parturient Brain ; we own one God , and one Mediator between God and man , one holy Spirit , one Faith , one Baptism , delivered to us in the Scriptures of Truth : And further than the Scriptures have a Tongue to Speak , we have no Ear to Hear . Whereas therefore a certain Vagrant Principle [ concerning the difference betwixt the Religion of the Person , and Gospel of Christ ] has been taken Begging at our Doors , and would have Father'd it self upon us : Now know all men whom it may Concern , that we have Executed the Law upon it , have Stript and Whipt it , and do hereby send it from Constable to Constable , till it shall come at the Parish of St. George ButtolphsLane , and the Rectory there , where the Brat was Born and Bred , and there 't is most fitting it should be Maintained . The Reader cannot but Observe , that ( how Hotly soever our Author is Engaged in the Pursuit of his Design , yet ) he can always find leisure to have a Fling at the Acquaintance of Christs Person . If there were but two things in all the World to Rail at , one of them should be Acquaintance of Christs Person . Hence it is that he has not got a finer Nick-name , for those he would Vilifie than , the Acquaintances of Christ. Thus , pag. 56. As these bold acquaintance and familiars of Christ use to speak , p. 68. As another great acquaintance of Christ speaks , which though it be perfect Nonsence , yet serves to express his Scolding Humour well enough : Now I confess I cannot Divine what should thus give Fire to his Choler , and enflame his Passion against acquaintance with Christ. It must be either the Name , or the thing it self , that I am satisfied in . ( 1. ) Then , Is it that Term that disliks him ? Alas poor Word ! What harm had it ever done him ? I could wish that to prevent Quarrels , and keep the Peace , he may have liberty to make some other word its Substitute and Surrogate . Let it be the Knowledge of Christ , the Understanding of Christ , or what ever other Synonima his Sylva will furnish him with ; rather than to have such a continual Peal rung in our Ears with this Acquaintance . And yet he might have known , that the Word is no worse than what the Learned Translators of our English Bible saw , ( or thought they saw ) Reason to employ : It has now lain so long Mellowing in that Version , that it might be presumed to have lost the Austerity of its Nature , and to have been Sweetned to his Curious and Judicious Palate . In Iob 22. 21. Acquaint now thy self with him , and be at peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And the word signifies to Familiarize our selves to a Thing , or Person . And the same word is used to express Gods own Knowledge of , and Acquaintance with his Creatures , and all their ways , Psal. 139. 3. Thou art acquainted with all my ways , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it s opposed to a strange , over●…y Carriage ; when we live at a distance from another , as if there was no good and clear Correspondence between us ; and the truth is , it implies a thing called Communion , and therein lies its Guilt . But , 2. I suspect that it is acquaintance with Christs Person , that has provoked all this Rage : Acquaintance with any Thing , or Person , else might have scaped a Scouring ; and yet under Correction . 1. The Scripture presses it as our Duty to Study , Understand , and get a through Knowledge of the Personof Christ , 2 Pet. 3. 18. But grow in Grace , and in the Knowledg of our Lord and Saviour Iesus Christ , to him be Glory , both now and for ever , Amen . And ▪ 2. We find holy Men to have made it their business to get an acquaintance with Christs Person , which this Gentleman makes it his business to Reproach , 1 Cor. 2. 2. I determined not to know any thing amongst you , save Iesus Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even him Crucified . The Person of Christ under that consideration , as Crucified ; and the Reasons are as Cogent , as the thing is clear . For , 1. In the Knowledge of Christ ( that very Christ whom the Father sent into the World ) consists Eternal Life : This is Life Eternal to know thee , the only true God , and Iesus Christ whom thou hast sent . 2. VVe are Commanded to love this Iesus , ( another great fault our Author finds with these Men ) but how to love him and not to be acquainted with him , may be reckoned amongst the Impossibilities , 1 Pet. 1. 7. At the appearing of Iesus Christ , whom having not seen ye love ; in whom ( though now ye see him not ) yet believing ye rejoyce with Ioy unspeakable , and full of Glo●…y . The Apostle commends their love to , and faith in an unseen Saviour ; whence it 's easie to conclude , that it was the Person of Christ they loved ; ) for the Scriptures they had seen , the Gospel , the Church they had seen , ( an Office I confess they could not very well see ) and yet they are praised for loving him that was not seen . 3. VVe are commanded to Worship this Jesus , to give Divine Honour to Him , Iohn 5. 23. That all should Honour the Son , even as they Honour the Father : And accordingly we read that the Disciples did Worship Him , Luke 24. 52. Nay , the Command is given to the Angelical Nature , Heb. 1. 6. Let all the Angels of God Worship Him : But it 's a strange kind of Worship that we give Darklings . One of the smartest Rebukes Christ gave the Samaritans , was , that they Worshipped they knew not what , but We ( says Christ ) know what we Worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VVe must not only know who He is , but what He is whom we worship . 4. It 's our plain duty to acquaint our selves with God , that we may be at peace , Iob 22. 21. But Christ is true God , very God ; witness the Athanasian , and Nicene Symbols . 5. VVe are in particular commanded to believe in Him , John 14. 1. Ye believe in God , believe also in me . And it concerns us to know , by what authority he Imposes his Commands upon us , what is his Varacity that we may depend upon his Promises , and what is his Power to carry us through the difficulties that ever attend conscientious Duties , to Eternal Life : I am the more for acquaintance with Christs Person , because it 's so great a Venture to trust the unknown . This Prudence all men will be sure to exercise in Common affairs , much more where Souls and Eternal Life lie at stake ; and such did the Apostle Practise , 2 Tim. 1. 12. I know whom I have believed . 6. The whole Design of the Scripture leads us to an acquaintance with the Father , Son , and blessed Spirit . Hence was the Apostle so Zealous , that the Colossians might come unto all Riches of the full assurance of Understanding , to the acknowledgment of the Mysterie of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even of the Father , and of Christ , in whom are hid all the Treasures of Wisdom and Knowledge : VVhich are those Provoking words that have so often Ruffled our Authors thoughts into Disorder 7. The whole of the Scripture is an unaccountable Riddle , without the Knowledge of Jesus Christ : VVe are told there , how God has been atoned by the Sacrifice of Oxen , Sheep ; what a sweet smelling savour he has sented in the burned Flesh of the Holocaust ; which without Consideration of the Person of Christ , and Reference to Him , is Irrational . To speak of the Death of Christ himself , as reconciling God and man , is also wholly Unintelligible , without due regard to Him as Mediator , what Office he bore , what Place he filled , in whose Stead he stood , what that Covenant was , that between the Father and his Son was agreed upon : For according to our common apprehension of Things , God should rather have Destroyed the World for Crucifying his Son , than have been Reconciled and Propitiated by his Death . Now I know well our Author will Reply , that he ( good Man ) is no Enemy to acquaintance with Christs Person , provided always we do not VViredraw New Doctrines from it , and Extract greater and deeper Mysteries thence , than are to be found out in the Gospel . To which we Rejoyn : That it 's not Christs Person that teaches us the Doctrine ; but the Doctrine that Acquaints us with his Person . We study not the Person of Christ , to find out G●…spel Mysteries , but to resolve them : Not to Discover the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of New Truths ▪ but to Demonstrate to us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Old. But if ▪ after all that can be said , our Author will be Clamorous , we must be Content , and Satisfie our selves with this , that it 's the Nature of the Creature ; and some things we know are so untractable by their Constitution , that though you Bray them in a Morter amongst Wheat with a Pestle , yet their Crabbed , Froward , Awkward Tempers will not depart from them . CHAP. III. Sect. 3. How unsafe it is to found Religion upon a Pretended Acquaintance with Christs Person . I Foresee this Section will certainly prove Unanswerable ; the Comfort is , it 's the onely one that appears to be such in the whole Book . The Reader will judge with me , that he must needs have a hard Task on 't , ( and perhaps equal to any of Hercu●…es his Labours , ) that shall maintain it safe , To found Religion upon Hypocrisie ; and yet this must be his lot , who will defend , That it 's safe to build Religion upon a pretended Acquaintance with Christs Person . Some report , that that Goodly Beast , which for Honours sake we will call a Porcupine , keeps alwayes Two Avenues to her Cell , that let the Wind sit where it will , it shall never blow full in the Dore ; and let her Enemies besiege her how they can , she has a secret Sally-port , to creep out at . With the same wisdom has our Author provided for his own Retreat in this Section : For if any shall be so fool-hardy as to assault him with an Argument , That it 's our Duty to be acquainted with Christs Person , and for that end to search the Scriptures , which testifie of him , direct , and lead us to him ; that so upon the Person of our Redeemer we may build our Faith , as upon that Rock against which the Gates of Hell shall not prevail ; he can readily reply upon you , True ; but it 's onely a Pretended Acquaintance with Christs Person , that I so zealo●…sly declaim against . I perceive , it 's no small advantage in all Disputes , to have the Priviledge to state the Question to our own good liking ; and he that has once got a Faculty for it , is out of Gun-shot ; unless he be so incorrigible a Coxcomb as not to be aware of his own Interest . That the Religion of Sinners is built upon a Mediator , ( as the Religion of the Innocent was upon the Being of a God ; ) That this Mediator is the Lord Iesus Christ , who has by the Sacrifice of Himself reconciled God to Man , and Man to God ; has received some Light and Confirmation from these Papers . That our Author has opposed any thing that may stagger the Faith of Christians , tolerably exercised in the Word of Righteousness , I do not see : but that it 's easie to erect a Castle in the Aire , and when we have so done , to draw a formal siege about it , to batter , storm , rase , and utterly demolish it , not to leave one stone upon another ; this I grant he has satisfied me in to satiety . For , having all along laid it for the ground-work of his most accomplisht Raillery , That some men found all their Religion upon the Person of Christ , exclusive of the Scriptures , he is now resolved to destroy that Hypothesis , to give it no Quarter , but even to Internecion plow up the Foundation , and sow it with Salt , that After-ages may sing goodly Ballads of his Atchievement , Iam seges est ubi Troja fuit . Thus when the Creative Power of the Imagination has given Life to a Chim●…ra , the same Power , with the same ease can stop it ▪ s breath , annihilate it , and calcine it to it 's primitive Nothing . There are Two parts of his present Discourse ; First , a false Supposition ; Secondly , a most unmercifull Confutation of that Supposition . ( 1. ) That which he supposes , ( and is resolved to suppose in spight of Fate , ) is , that These men you wot of , Pretend to learn their Religion from an Acquaintance with Christs Person , ( to which he often addes , and alwayes understands ) without Gospel Revelation . A Supposition so idle , absurd , and palpably false , that none can possibly believe it of those Persons upon whom 't is fixt ; but those ( and some such there are ) that have accustomed themselves to tell a Lye so often , till at length they begin to be pretty well perswaded that they speak Truth : Happy men , that have found an Expedient , so far to mitigate their Guilt , that what was before a formal Lye , becomes now onely a material Untruth ! That Iesus Christ is God and Man , that he dyed for our Sins , and rose again for our Iustification , that he was set forth by God to be a Propitiation for sin , to declare Gods Righteousness for the Pardon of it ; that he is our High-Priest , our Advocate with the Father , with whatever else comes within the compass of their Creed , they do solemnly profess to have learnt from the Gospel onely ; and surther than as Scripture has been Liberal herein , they protest in so many Letters and Syllables , they know nothing less or more ; these things are owing purely to Revelation ; and they are ready , when or wheresoever cited before their competent Iudges , to give it under their Hands and Seals , attested with all the Good men and True , of the Vicinage . The plain Truth is , Their Principles lie in it , their Writings witness to it , and at other times they are reproach'd by these very same unreasonable men , that they so tenaciously , and pertinaciously adhere to the written Word , that they make it the Rule of their Faith , the Rubrick of their Worship , the Directory of their Prayers , the Square of their Obedience , the Treasury of their Hopes , and the grand Cynosure whereby they steer , or desire to steer the whole Course of their Conversation to Eternal Life . ( 2. ) The Confutation of this Hypothesis ( which is his second Travel ) must therefore needs be very easie . And to this purpose , he brings us in two pompous Reasons mounted like St. George himself on horse-back , armed Cap-a-pe , with his Trusty Morglay by his side , his Launce ready couch ▪ d ; but all this while , where 's the Dragon ? Or like a Champion of State , who upon the Coronation of some Great Prince , presents himself in rigid Steel , throws down his Gantlet , defies all Men , Women and Children , in defence of the Princes Title , when he knows well enough before-hand , that none will Take it up . Now his Reasons are drawn , the former from the uncertainty of such a Way , and the Second ( which is as strong as the other ) from the uncertainty of such a Way . Reader do not smile ; It was no less a Piece than the Great Demos●…henes , who being ask'd , What were the Main Qualifications of a Good Oratour , answer'd , The first is Pronunciation , the second Pronunciation , and the third ( forsooth ) was Pronunciation : But stay awhile , and you will see our Author come off well enough . [ 1 ] His first Argument is taken from the uncertainty of such a procedure ; This is at best to build Religion upon uncertain Conjectures ; we agr●…e to it ; and whatever I could be content to be at a loose end in , it should not be my Religion : but yet for more sureness he lines his Argument with an under-reason , ( and had he faced it with Bayes , it would have worn like Steel ; ) Had we seen Christ in the flesh , and been witnesses of the many Miracles he wrought , of his Death upon the Cross , and his Resurrection from the Dead , had he not acquainted us with the End and Design of all this , we might have ghess'd , and ghess'd till we had been weary , but it's odds we had never ghess'd right . Nay , yet further to overwhelm all Opponents with Reason upon Reason , he addes ; Because there 's no natural and necessary connexion between the Person of Christ , and what he did and suffer'd , and the Salvation of Mankind ; for these things are available for those Ends to which God design'd them , the virtue and efficacy of them , depends upon God's Institution and Appointment , and therefore can be known onely by Revelation . So that his Conclusion is this : Whoever would learn the Religion of our Saviour , must learn it from his Doctrine , and not from his Person . To say the Truth , the greatest fault I find with all this is , that he betrayes the Truth he contends for ; and does not understand , that his Clyent had better have given him a Double Fee to say Nothing , than a single one to Destroy the Cause he pretends to plead . I shall therefore only burden his Margin with a few asterisks , and fairly dismiss him . 1. Let the Reader carefully enquire who those We are , that if they had seen Christ in the flesh , his Miracles , Death and Resurrection , yet without He had acquainted them with the End and Design of all this , might have ghess'd themselves weary , e're they had ghess'd aright ? And for the clearing of that , let him know , that he speaks not here in his own Person , but in the Person of others , who have not the knack , or if they had , are not fortified with a Priviledge to conclude Quidlibet ex Quolibet , or to demonstrate Godwin-Sands from TenterdonSteeple ; for as to Himself , you may be pleased to understand , that he can infallibly prove all this and more , from as little as that comes to , and less . Admire his Abilities , pag. 84. When We remember that Christ died as a Sacrifice and Propitiation for Sin , this gives Us a great Demonstration of Gods good will to us , how ready he is to pass by all our former sins , in that he hath appointed an Atonement for us , and given no less Person than his own Son for our Ransome . The Reader cannot but observe , that he is there giving us Another Scheme of Religion from an Acquaintance with Christs Person , without Scripture ; and then when he comes to take the Matter in hand , he can from the Person of Christ , demonstrate Gods good Will , his pardoning Mercy , and what not ? when others indeed venture upon Conclusions without Scripture , they give some uncertain conjectures , get some feeble hints , some dim appearances and smattering I●…cklings of the Matter ; but to Us it speaks nothing less than Apodictical , and great Demonstration . 2. The Reader will observe , how perfectly he Overthrows the very design he would exalt ; for undertaking to prove , How unsafe it is , to found Religion upon a Pretended acquaintance with Christs Person ; and assigning this for a Reason , that this is to build Religion upon uncertain Conjectures , which we acknowledge to be Cogent ; When he comes to wind up his bottomes , he tells us , Though we had seen Christ in the flesh , we could never have ghess'd at the End and Design of it , had not he [ Christ ] Acquainted us with it . So that the short and long of this great Demonstration , is this ; That it 's uncertain to found our Religion upon Christ's Person , because we could have known nothing of Religion , unless we had been Acquainted with him : He will lift himself off this flatt , by replying , that he means nothing but Christs acquainting us in and from his Gospel ; and we rejoyn , that that which will bring him off , will bring off his Neighbours ; for who ever affirm'd any more ? 3. He has herein at unawares stabb'd his main Cause to the heart ; For if there be no necessary connexion between the Person of Christ , his Death and Suffering , and the Salvation of Mankind , but that ( as he assures us ) the End and Design of Christ in dying , must be known onely by Revelation ; then it will unavoidably follow , that Christ dyed for some greater Ends than to give us an Example of Patience , and Submission to the Will of God , to Confirm what he Preach'd ; seeing we needed no Revelation to acquaint us , that a holy man is to be imitated in all holy things , living or dying ; and that he thought ( at least ) his Doctrine was true , or else he would never have exposed , and layd down his Life to justifie it . Now it 's plain , however our Author does now and then humour us with Propitiation , Ransom , Atonement , Expiation , these are all reducible by his Engine , to Christs confirming what he preach'd ; Pag. 320. All that I can find in Scripture , concerning the Influence that the Sacrifice of Christ's Death hath upon our Acceptation with God , is , that to this we owe the Covenant of Grace ; which is Nothing else in his sence , but God's Promise of saving us , if we obey his Laws . 4. He is slipt into the very same guilt with which he loads ( though unjustly ) his Adversaries , viz. The Dividing the Person and Gospel of Christ. He was of a good Mind once , p. 3. if he could have kept him in 't : That the Person of Christ is not at oddes with his Gospel , and that Christ and his Religion were well agreed ; but he has quitted his Post , and dogmatically asserts : That whosoever would understand the Religion of our Saviour , must learn it from his Doctrine , and not from his Person . And why not from his Person , in or by his Doctrine ? It 's a harder matter than our Author is aware , to hear a Sermon preach'd without a Preacher ; and almost as difficult to believe it , without good warranty , that the Preacher has good Authority for what he delivers : All the Authority of the Scripture , is resolved into the Authority of Christ , and therefore it concerns us to fetch our Religion from Christ , by his Word . 5. I must needs observe to the Reader one piece of cleanly conveyance and Legerdemain , which our Author is forced frequently at a standing pull to serve himself of ▪ to draw Dun out o' th' Mire ; and that is , to shew you a fair round Tester , and then fob you off with a Counter ; to shew you a Horse in the Premises , and pass to an Asse in the Conclusion . He has pasted , and posted it up in the Title of this Section ; How unsafe it is , to found Religion upon a Pretended acquaintance with Christs Person ; but when he addresses himself to prove his Thesis , he falls a persecuting the old thing of Learning Religion from an Acquaintance with Christs Person . He who has the famous Art of Arguing from the essential Differences of things , can he find no accidental difference at least betwixt Principium essendi and Cognoscendi ? Betwixt the Foundation of our Religion , and the Means of conveying the Knowledge thereof unto us ? A thing may be first in Knowledge , which is last in Being ; there has been some such Distinction in former Ages . There was a time when the old World learnt it's Religion from Angels , ( as our Author thinks ) from Prophets , from the Government of the World ; will he say that the Religion of those dayes was founded upon any thing short of God , upon Angels , Men , Sun , Moon , Stars ? Say the same in our Case ; Jesus Christ has revealed what we are to know and believe of the Father , Son , and Spirit , ( in his Word he has reveal'd it ) yet our Faith , Hope , Love , Obedience is founded on , and ultimately terminated in God alone by Christ : He that believes a Promise , obeyes a Precept , does believe the veracity of Christ in that Promise , and obey the Authority of Christ in that Precept : That Credit we give to Letters Patents praemunited with the Royal Seal , is resolved ultimately into the Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That Obedience we give to a Law , is founded upon the Authority of the Legislator : We learn our Duty from a printed Act of Parliament , from a Proclamation , but that which is the formal Reason of our Duty , is the Relation wherein we stand to our Prince : So childish is our Author in his Reasonings , he begins to make a Cauldron , and tinckers up a sorry kettle ; Amphora coepit institui , currente rotâ cur urceus exit ? He undertook to prove the unsafeness of the Foundation of our Religion , but he 's glad to come down a button-hole lower , and prove onely the danger of learning of our Religion from a pretended acquaintance with Christs Person ▪ without Scripture-Revelation . 6. He tells us , there is not a Natural and Necessary connexion between the Person of Christ , his Death , &c. and the Salvation of Mankind . Very discreetly worded : Not a natural , and necessary connexion ! What 's matter if it be not Natural , if it be Necessary ? Let it be owned Necessary any way that 's fair and honest , and let him choose whether it shall be necessary by Nature , or no. If our Author understands himself here , it 's very well ; I am sure some others do not : Does he mean therefore of all Mankind ? that there 's no natural connexion betwixt Christs Person , his Death , &c. and the Salvation of all Mankind ? I presume , the man 's either unborn , or long agoe dead , that ever asserted that there was any Connexion either Natural or Necessary , between Christs Death and the Salvation of every individual Person that should be upon the Earth : Does he mean any one of all Mankind ? I then do affirm , and will abide by it , that upon supposition the Son of God was incarnate , took our Nature upon him , and in that Nature dyed a cursed Death , there is a Necessary connexion betwixt the Death of the Son of God , and the Salvation of some , at least , of Mankind : It 's very unconceivable , that Christ should submit to such a Dispensation , and have no fruit of his Labour . But to put him out of fear , that he may sleep at hearts ease , we do not fancy any natural connexion of these things ; that Bond that tyes them together , is the compact betwixt the Father and the Son , that upon his Souls being made an Offering for Sin , he should see his seed , and the pleasure of the Lord should prosper in his hand , Isa. 53. 10. The Total is this , The Concurrence of the Sons Will , with the Fathers good Pleasure , gave the Death of Christ a necessary Connexion with the Salvation of some , at least , of Mankind . But to talk at this loose Rambling rate is tedious . All this while , you see but very little into our Authors Design : For as your great Politicians have their Causae justificae , which they Hang out to view , but the Causae suasoriae lie deep , and are not to be Exposed to , and Prophan'd by common Eyes ▪ Thus however our Author makes a Flourish , and Vapour , about the Connexion of Necessary causes and Necessary effects , as if we see Fire , we know it burns something ; and if we see Smoak , we may safely conclude there is some Fire : Which poor Reynards Experiment would have Confuted . Notwithstanding I say all this Ostentation of Mysterious Philosophy , there was something lay nearer his heart , than this Bombaste , and how to bring it upon the Stage handsomely , required good Deliberation . In plain Terms , it was nothing but to state a Parallel betwixt the Rational , and your Systematical Divine , and to Demonstrate the excellency of himself and those of his exalted Intellectuals , above those low Spirited , Phlegmatick , Tigurine Doctors , who Trade all in gross Bodies , and unweildy Systems of Divinity : For these latter , they ( Dull-men ) shape all Religion , according to their Phancies and Humours , and stuff it with an infinite Number of Orthodox Propositions , ( such as the 39 ▪ Articles . ) But now for your Rational Men : They Argue the Nature of God , his Works and Providences , from the Nature of Mankind . and those eternal Notions of Good and Evil , from the Essential differences of Things , from plain Principles , which have an Immutable and unchangeable Nature , and so can bear the weight and stress , of a just Consequence : Which singular Happiness may sooner be Envyed than Mistated . Indeed it would do any man good at Heart , to hear with what Nerves and Sinews of Brawny Reason , they will Argue ; how they Drive all before them ; how they will Trounce a poor amazed Auditor into As. and Con. and force the most Obstinate herds of Contumacious Animals , into good Behiavour by Duress . In a word , all their Discourses are Muscle , and Cartilage : And in one of these you shall have the Marrow ▪ and Pith , the Quintessence and Elixir of your Profound , Irrefragable , Subtile , Angelical , Seraphical Doctors : But I Chide my self for comparing them to the School-men , who are Systematical Theölogues . Let the Reader content himself with a short Specimen of their Abilities . And , 1. They argue from the Nature of God : How Facile is he to Pardon sin , all sin without any Compensation , or Satisfaction made to his Justice : For seeing Justice is but a secondary Attribute , a mere Instrument or Tool of Government ; He may spare or punish as he sees Reason for it without being unjust in either : For though the Scripture has told us , Iosh ▪ 24. 19. That God is a jealous God , who will not forgive Transgression , nor sin ; and that He is of purer Eyes than to behold Evil , and cannot look upon Iniquity , Hab. 1. 13. And also that the wages of sin is Death , which is the Religion of the Scripture , yet now one of these familiar acquaintance of Gods Nature , can inform you better ; that there was there was no necessity of Christs Death to declare the Righteousness of God , that he might be Iust , but that as he Pardoned the Old World for Four Thousand Years together , who knew nothing of Christ ; 〈◊〉 he might have done for one poor Sixteen Hundred Years more , and as much longer as it shall continue . That Caution which he Hints to others , pag. 76. he has as much need of himself ; That we be wary in drawing conclusions from Gods Nature , since 't is so seldom we have any good Assurance , those Inferences are Genuine . Thus when he argues , pag. 43 , from Gods Long-suffering and Patience towards the World , and the various Methods God uses to reclaim them , that therefore he is as ready to Pardon sinners , as a kind Father is to receive a penitent Prodigal . I would have him Cautious lest he should over-run the Constable , for God stands not related to sinners , in the state of lapsed Nature , as a Father , but as an Enemy ; and our Son-ship and Adoption , comes in by Jesus Christ , and this may perhaps a little disturbe the Connexion of his Antecedents and Consequents : And this for distinction-sake , may be called his New Religion of Gods Nature , from whence we learn those greater and deeper Mysteries whereof the Scripture is so silent . And then , 2. They argue with marvellous Success from the Works and Providence of God. As how ? pag. 44. Those Natural Notions the Heathens had of God , and the Discoveries God made of Himself in the Works of Creation and Providence , did assure them that God is very Good , and that 't is not possible to understand what Goodness is without Pardoning-Grace . For you may be sure they cloud not see the Sun shine , but presently they must conclude that the Light of Gods Countenance would shine upon them also ; nor have a showre of Rain , but it did Demonstrate that God would wash away their sins ; nor forbear them a day , but He would acquit them for ever . But then , 3. From the Nature of Mankind , they Reason with incomparable Judgment : As for Instance , That because Man was Created upright , therefore he is so still ; how Vegete , Sprightly , and active mans Nature is , that without the Subsidiary assistance of effectual Grace , working both to will and to do , it can fulfil all Gods Commandments ; and that to talk of our own Impotency to Spiritual performances , is to suppose us to be acted like Machines by an External force , and the irresistable Grace and Spirit of God. And further , 4. They make admirable work from the eternal Notions of Good and Evil : That God may punish sin if he pleases , and if he sees good he may let it alone ; sin it seems , is one of those Adiaphorous Trifles , that it needs not the Blood of Christ to satisfie for it ; for our own repentance , without any respect to the Death of Christ , will stop that Gap : Wherein , I confess , I as little admire his Divinity , as he does other mens Philosophy . But , 5. They argue from the Essential differences of Things , and what rare Feats they can do from hence is Incredible : For whereas other poor Sneaks only deal with the Rinde and Bark of Beings , as they are cloathed with Circumstances , and crusted over with Accidents ; these Gyants of Reason will strip your . Nature stark naked , and show her for a Sight at Bartholomew-Fair , in her first callous Principles . Thus our Author tells us , pag. 94. That Christ came not to distract us with the Inexorableness of Gods Iustice ; and yet p. 95. He assures us that God is an Irreconcileable Enemy to all sin : For he could pry out an Essential difference between the Inexorableness of his Iustice , and his Irreconcileableness to sin . And pag. 82. He can shew us the difference between being astonisht , and surprised with wonder ; which though any other might have stumbled on : Yet to shew you just to a Hairs breadth where Wonder ends , and Astonishment begins , this was reserved for the Acumen of a Rational Divine . It were tedious , though useful , no doubt , to Instance with what Dexterity they Wire ▪ draw Discoveries out of Immutable , and Unchangeable Natures ; how they call Fire out of Smoak , but never steams out of Light : At what Killing undoing Rates they Syllogize , how they run their Enemies all on Heaps , and perplex their Discourses all into Snicksnarles , but every one would Live as long as he can . This ( though the better half ) is but one part of that Design which he is driving on Incognito : The other is , to Besmear a sort of pittiful Fellows he has often , but never with respect , mentioned . For it 's a very great Question whether he be a greater admirer of his own Excellencies , than a dispiser of other Mens Imperfections : But what is their Crime ? Why they Cry down Reason for such a Prophane and Carnal thing , as must not presume to Intemeddle in Holy Matters . I have met with some who decry Carnal Reason , but never with one that affirmed Reason was Carnal : I know none that are very ambitious to put on Brute , and put off Man ; and for those who are so Pelted with empty clamour , I have ever found them as much in love with , and as great Improvers of Reason as their Neighbours , only their unhappiness is , they have not so vast a Stock to set up with , and sometimes may be out of Sorts : However they are not ashamed to own , or disown that Thing , which many vend for reason , as it behaves it self , and for what I understand in this Matter , I shall freely confess where I had it , viz. From the Ninth Article of the Church of England , of Original or Birth-sin . This Infection of Nature doth remain , yea , in them that are Regenerated , whereby the Lust of the Flesh called in Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some do Expound the Wisdom , some the Sensuality , some the Desire of the Flesh , is not subject to the Law of God. I have met also with others , who will not scruple to own , 1. That Reason is the sole and proper Iudge within her own Iurisdiction , and that as we must give unto Faith the things that are Faiths , so must we yield to Reason the things that are Reasons ; let her move within her own Sphere , and they will not Iostle her , nor Enterfere with her Motions . 2. They are earnest that the best Reason that can be got for Love or Money , be employed in Spinning conclusions out of those Premises which are of pure revelation , though for scanning the Truth of some propositions may be , she 's not so good at it . 3. They say , that our Service and Worship of God ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a reasonable Service ; that in all our Worship of God , our Actions be under the Conduct of Reason . So Idle is our Authors reproach , that they will not allow Reason to Intermeddle in Holy Matters : Can she not meddle , but she must be Lady Paramount ? Can she not look into the Temple , but she must peep into the Holy of Holies ? 4. They say they never affirmed , Hot nor Cold , that Reason was Carnal , but that there is some Carnal Reason : That [ Carnal ] is not Epitheton generis , as if all Reason were Carnal ; but only Specie●… , that there is such a thing as Carnal Reason ; and they bring the Church of England for their Voucher . On the other side they do affirm , 1. That the Reasonings of Men as they are found in all the Sons of Adam are Vitiated and Corrupted ; they cannot see how Reason scaped better in the common Shipwrack , than the other powers of the Soul. 2. Hence they put a difference betwixt Reason in the abstract , as it is in it self , and as it is found Immerst in Matter , and Drencht in Hyle ; betwixt Reason as it ran clear at first , and as it now tastes of the Cask : And when the Apostle Paul ( who passes now-a-days for an Obscure writer ) could give us the Hint of this Difference , Rom. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : They became vain in their own Reasonings or Argumentations , and their fool-heart was darkned . Methinks they that Trade in the Essential differences of things , should not have over-lookt it ; but Bernardus Non vidit omnia . 3. Therefore where the Infallible Word of God has clearly revealed any Doctrine , and propounded it to their Belief , they look upon 't as their business to Believe , not Dispute ; as owning the Reason of the Scripture , to be the Supreme and Sovereign reason , which is nothing but the Authority of an Infallible Revealer : When therefore they cannot Grasp how some things should be , with Consistence to their apprehensions , they trouble not themselves much , but are satisfied that Thus they are . 4. That there are some Doctrines in the Scripture fairly laid down to be Faith , which yet are above the most Exalted reason to give an account of any other way , than by Faith's Old answer to all New Objections : The Mouth of the Lord hath spoken it . 5. These men are not aminded that those great Masters of Wit , should have their reason to be the common standard and Assize of the Reason of all Men , unless they can bring better Evidence that they are Clerks of the Market , to seal all measures of Truth and Error , Good and Evil ; then their new Lights hang out in Dark-Lanthorns . If it come once to this , that God must not be God , unless he please their Humours : If Scriptures must pass the Ordeal of their reasons before it be Canonical , we humbly desire to be Excused , if we rather chuse to Walk alone in the Ways of Truth , than for companies-sake ( as well as we love them ) to be Seduced into their Misprisions . This is the grand Crime of these men , there are others not to be despised . As that they argue from Fancies and Imaginations , from some pretty Allusions , Similitudes , and Allegories , which have no certain shape : Yet I am well assured , that no man was ever more firmly bounden , and indebted to an Allegory , than our Author , unless I saw him clapt up for one upon Execution in the Kings-Bench . pag. 6. He did but meet with the word Salem upon the Road , and he presently spies the New Ierusalem coming down from Heaven , in it : pag. 161. He had heard , that Eve was taken out of Adams side , and he sets his Allegorical Machine awork , and hales , [ the Church taken out of Christs crucified Body ] Out on 't . Though to Qualifie the Matter , he says it was but with a Quasi , as it were , or if he might so say ; but by and by , he grows more flesht with Success , and Peremptorily concludes : That the Church is taken out of the crucified Body of Christ , which ( says he ) in the Mystical sence , answers to the Womans being taken out of the Man ; and from this pretty Allusion , grounds his Interpretation of Ephes. 5. 30. 1 Col. 21. 22. Although the state of Innocency had no proper instituted Types ; however the passages of Gods Providence therein may be accommodated by the Penmen of the Holy Scriptures Infallibly inspired , to Illustrate Evangelical Verities . But let a taste of these things stay the Readers Stomach a while , and if his Mouth waters at such Theology , he shall have his Belly full , even to Surfeit of such Luscious Allegories in due time . Thus much to his first Argument , taken from the uncertainty of this way of arguing . ( 2. ) His second Reason follows , drawn also from the uncertainty of this way of arguing . For thus his Argument runs : This way of reasoning will serve any mans turn : Which is nothing but the uncertainty of it , and had not our Author ( who alway argues as occasion serves from the Essential differences of things ) told us it was another reason , it might have Militated under the colours of the former : But he puts in a Caveat against all the World but himself and his Brethren . For though it will serve any mans turn , yet you must always Interpret it with this restriction , who have any Quickness and Vigour of Fancy , which clearly cuts out all the rest of Mankind , as shall appear from the Fag end of this Section . What remains of this Discourse , is laid out upon the Equipping of another Scheme of Religion , from an acquaintance with Christs Person : Where in the Quickness and Vigour of his Fancy , doe Triumph . The World shall now see ( I that they shall ) what other-guise work our Author can make on 't , when he comes to the Trimming of this Matter , than those clumzy Fellows ever could , who have attempted that way ; and shall see that Scanderbags Sword and Arm together , can work Wonders . It 's ordinary to find the Physitians Trencher loaden with that Meat , which he Prohibits his Patient upon pain of Death . If any else had presum'd to have finger'd this Theme , he had got a rap o th' Knuckles , and yet here we find our Author up to the Elbows in 't . Great Spirits know how to give Laws to others , and yet themselves to Live above them . I have openly owned it , that this Section is unanswerable , and that my Reader may not Censure me for a Dictator ; I am Obliged to give him an Account of the Impregnableness of it . The Scheme which he here presents us withal , is not supposed to be his own Iudgment , but meerly an Imitation of other Mens way , though the Copy out-doe the Original : If therefore any one shall Essay to Answer it , he comes over you : I did but play the Fool , because I supposed others had done so , and I was willing to let you see , I could do it as neatly as another . To meddle therefore with the substrate Matter , and main Doctrine thereof , would be lost Labour ; to Examine whether it be stufft with Orthodox , or Heterodox propositions , shall be all one to me ; but one thing ( I confess ) I am tempted to search into ( because he Boasts so highly of his Skill in it ; how easie it is to present us with many more Schemes , with fair Colours , Exact and regular Proportions , and artificial Connexions ! ) viz. Whether there be that regular proportion betwixt his Confidence and his Performance ; whether he has put such fair Colours upon things , but that the Morphew of the skin shines through the Ceruss ; whether his Matters be Linckt together with such artificial connexions ? Or whether the Sun in the Firmament , and as the Battoon in the Chimney co●…ner do not as well shake hands ; that is , whether the Wind-Mill be not alive for all Don Quixot ? ( 1. ) He tells us , Since we see Christ come in the Nature and Likeness of a Man , nothing dreadful in his Countenance , having all the sweetness of Innocency , his Miracles Great and Glorious , but not Frightful and Astonishing ; his Almighty Power displai'd in Methods of Love and Kindness , healing the Sick , dispossessing Devils , &c. From all this we may safely Conclude , He came upon an Embassy of Peace , to assure the World of Gods good Will to them , and to Reconcile the Differences betwixt God and Man. Now for my own part , my Eyes are not a whit Dazled with the fairness of his colours , nor my Thoughts much ravisht with the exactness of the Symmetry of this Piece . For , 1. It 's very Disproportionable to his main assertion : How unsafe and dangerous it is , to found Religion upon an acquaintance with Christs Person : Whereas in this Period , he assures us , We may safely conclude thence , that Christ was an Ambassador of Peace , that he came to reconcile the Differences betwixt God and Man. Which ( I promise you ) makes a shrewd Hole in Religion . 2. It bears no better proportion to its self ; for I hope the Reader has not forgotten how he is Erecting a Scheme of Religion from an acquaintance with Christs Person , not taking in Gospel Revelation : Now here he supposes Christ to have been the Eternal Son of God , leaving his Fathers Throne , coming into the World ; which he could never have concluded from his Person ; had he seen him in the flesh , unless the Mystery of it had been revealed to him from above , Math. 16. 16 , 17. Thou art Christ the Son of the Living God : Blessed art thou Simon Bar-Iona , for flesh and blood hath not revealed it to thee , but my Father which is in Heaven . 3. He pretends to gather Christs design in coming into the World , from his Person , Miracles , Behaviour , and sweet demeano●… towards men ; yet here we want Proportion , if we may believe himself , pag. 76. Had we seen Christ in the flesh , and been witnesses of the many Miracles he wrought , of his Death upon the Cross , and his Resurrection from the dead , had he not acquainted us with the End and Design of all this , we might have ghess'd our selves weary , and never have hit upon the right . But Now what a happy change is here ? we may safely Conclude now , who could not sorrily Ghesse before : And here 's a long stride made from one of the Poles of Impossibility , to the other of Certainty and Necessity . ( 2. ) And when we consider , that this Heavenly Ambassadour and Mediator is no less than the Eternal Son of God , by whom the worlds were made , we may reasonably conclude , that he came upon no less Design than of universal Goodness ; for he can have no temptation to partiality , as being equally concern'd in the Happiness of all men ; And we cannot imagine , why he should lay a narrower Design of Love in the Redemption , than in the Creation of Mankind , &c. Here are proportions indeed , but whether justifiable by the Rules of Vitruvius , or the Propositions of Euclide , is more dubious : The proportion fancied here is , betwixt Christs coming , his manner of coming , and universal Redemption . Now to justifie the regularity of his Superstructure upon its Foundation , he offers us several things . As , 1. That Christ came upon a design of Universal Goodness : Well , but it must be equal Goodness to do his Business . 2. He says , Christ can have no temptation to Partiality : True , but differing Kindnesses where none are due , may consist very well with Impartiality : That he shewed Kindness to any , was more than he owed them , that he vouchsafed more to some than others , was no wrong to the rest . They who have the benefit , must ascribe all to his Grace ; they who are left in the same plight their own sins had brought them into , have no cause to complain . 3. He goes a step higher in his Proportions : Christ was equally concerned in the Happiness of all men . And this he gathers reasonably from the Behaviour of Christ towards the World. But I doubt he has taken false measures of Christs concernment for mens Happiness : The best way , I should think , would be to view how he carried it towards them with whom he did converse ; and there are some shrewd suspitions , that he was not so equally concern'd , for we read Ioh. 17. 9 that there were some he prayed for , and others for whom he prayed not ; some to whom he immediately dispatcht his saving Gospel , others to whom he at present suspended that Favour , Matth. 10. 5. Goe not into the way of the Gentiles , and into any City of the Samaritans enter ye not , but goe rather to the lost sheep of the house of Israel : Nay in Fact it 's clear , 〈◊〉 not his Gospel to all places of the habitable World equally , to some sooner , to others later : with some it continued longer , with other Nations less while ; to some it was preach'd in more purity , clearness and power , to others with less : And if he sent it not at the same minute to every individual Person , it will not argue an equal Concernment in the Salvation of all men ; for it 's possible thousands might , and certain thousands , and ten thousands dyed in Ignorance , or ( as our Author expresses it , pag. 30. ) under Gods ineffectual Wayes , before the Gospel came unto them : and if this Gospel stayed a day longer in one Nation than another , still here 's no equal concernment for the Salvation of all ; for what becomes then of those poor Wretches , who without any fault of theirs ( let me borrow an Expression from our Author ) were left out of Gospel times , because their Fathers had eaten sowre Grapes , and now the childrens teeth are set on edge . 4. But he assigns a Reason of all this , wherein we hope to find more exact Proportions : We cannot imagine why he should lay a Narrower design of Love in the Redemption , than in the Creation of Mankind . That when in the first Creation he design'd all men for Happiness , in this New and Second Creation he should design onely the Happiness of some few , which is to make him less good in Redeeming than in Creating Mankind . The summe of it is thus much : Christ Redeemed all that he Created ; but he Created all men , therefore he Redeemed all men : And he cannot Imagine how it should be otherwise . But , 1. Leave out that one word [ Mankind , ] and let the Proposition reach all rational and intellectual Creatures , made capable of Everlasting Happiness , and then let him try how his Proportions will fadge : We cannot Imagine how Creating Love , and Redeeming Love should be of different Latitudes ; why in the first Creation he should design the Happiness of all his Creatures capable thereof , and yet in the Second and New Creation , leave out some , and take others into his favour . The Creating Love of Christ was extended to Angels , he made them glorious Spirits , and had Christ been tempted to Partiality , was he less concerned for their Happiness , than that of poor men ? Did he lay a Narrower design of Love in Redeeming his capable Creatures , than in their Creation ? Or why in the first and Old Creation did he design Angels for Happiness , and yet in the Second and New Creation design the Happiness only of Mankind ? One Angel might have done Christ more Service , brought him more glory , than a thousand such wretched Worms as Man : And yet not one Angel recovered , not one fallen Spirit raised , redeem'd , and brought back to its Original Happiness . 2. What he therefore addes , is most Vain , that this would make him less good in Redeeming than in Creating , though Creation cost him no more than the Exercise of his Power , but Redemption the Expence of his Blood. For , 1. One Soul redeemed argues more Love than many created , which is proved by that very Reason which our Author has brought to overthrow it ; because , to Redeem one Soul , cost more than to create many . But , 2. What warrant he has to measure betwixt Redeeming Love , and Creating Love , I cannot tell ; This I know , they are both beyond our reach ; yet I think , that the Blood of Christ as a Man , separated from that consideration of it as satisfactory to Gods Iustice , cannot be said to be of more worth or dignity than the Creating Power of God. But to conclude , God made Man righteous , there was his Creating Love ; he qualified him thus made , for the Service and Enjoyment of his Maker ; If now he shall voluntarily loose his fitness , and leave his relation to God , and thereby make himself lyable to the Curse , whenever this Creator shall please to undertake a Recovery , I suppose he may ( without impeachment of Partiality ) do with his own Grace what he pleases , and bestow it where he pleases , and not fear to be called to Account by every Malapert Caviller : And Now he clenches the Nayl with a sure stroke . No sure , his Goodness did not become less infinite and boundless , when he became Man. This is indeed somewhat Amazing , for how to find out the Proportion , the exact and regular proportion betwixt a greater and lesser Infinite , may puzzle our brains as much as to find out the just proportion betwixt finite and infinite ; which when it shall be made out , will doubtless equal the invention of that Prosipotion in Euclide which deserved a Hecatombe . In pag. 208. he tells us , Though God be rich in Mercy , yet he never told us that he was bottomless and boundless . And if God be not a God of bottomless and boundless Mercy , it will not bear a regular proportion to enquire , Whether Christs Goodness became less Infinite and boundless than it was before . ( 3. ) He considers , The Holiness and Innocence of Christs Life , that he was a great Example of unaffected Piety towards God , &c. Hence does he reasonably conclude , that he came to restore the Practice of Piety , &c. which had been banisht out of the world by the hypocritical pretences of a more Refined Sanctity , in washing of Hands and Dishes , in tything Mint and Cummin , ( as he calls it . ) Now this is to be fear'd , is not very regular and exa●… ; for some would conclude , as if Christ came to destroy the Ius Divinum of Tythes ; but we are to understand , that the Venome and Villany of this Hypocrisie did not lye in Tything Egges , or Pigs , Chickens , Ducks , or Goslings , Apples , Pears , or Plumbs , much less those fatter Praedial Revenues of the Church ; but only in those uncanonical things , Mint , Annise , Cummine ; and bate but those two or three , and Tythes are Sacred out of all things , from the Cedar in Lebanon to the Hyssop upon the Wall. ( 4. ) Our Saviour by his Example as well as Laws , taught us Another Lesson , that as we lost our Happiness at first by Sin , so the way to regain the Favour of God , and an Immortal Life , is by the practice of a Sincere and Universal Righteousness . I must freely confess , I would never desire any man to be more ridiculous whilest I live , than our Author in these few words : If he has forgot his design , or lost himself in a Wood , yet does he presume the Reader also has his wits gone after him a Wool-gathering : He has pretended over and over ▪ that he would give us Another Scheme of Religion from acquaintance with Christs Person , more beautifull for Colour , more exact for Proportion than what all other men have been able to shew , and all this without Gospel-Revelation ; And yet here contrary to all the Laws of Proportion , he takes in Christs Laws , from which we must learn this other Lesson ; but though his Laws came in by an Anomaly , surely his Example is Regular ; and that teaches us ▪ that The way to regain Gods Favour , is by the practice of a sincere and universal Righteousness . Now if Christ has taught us this by his Example ; we must suppose that He had once lost God●… Favour , but happily regain'd it by this Expedient of a sincere and universal Righteousness : Whether this be a Truth or no in it self , is out of our Charter to examine ; for we are obliged onely to consider the Regularity of his Proportions , and the self-consistency of his Notions . ( 5. ) When We remember that Christ died as a Sacrifice , and Propitiation for sin , this gives Us a great demonstration of Gods good will to us , how ready he is to pardon former sins , in that he hath appointed an Atonement for us , and given no less a Person than his own Son for our Ransome . It 's very strange , that none else may be allowed to gather all this from the Revelation of the Gospel ; and yet our Author , with his Scrues of Artificial Connexions and Regular Proportions , can draw it , every Letter and Syllable , from an Acquaintance with Christs Person : But by what secret wayes he became Master of this Mystery , is to me a greater mystery : How the Person of Christ , the Death of Christ , should teach us the proper Ends and Designs of his Death , unless he had Acquainted us with them , I am yet to seek , and so was our Author himself within these few leaves , pag. 78. The Incarnation , and Life , and Death , and Resurrection of Christ , were available to those Ends for which God designed them , but the Virtue and Efficacy of them doth depend upon Gods Institution and Appointment , and therefore can be known onely by Revelation . ( 6. ) He assures us , That the Death of Christ assures him of the Desert of Sin , and what it is . And I a●… heartily glad to hear the News , and wish it had been attended with Proof from Scripture , which is pregnant in it , and not shuffled off with that which is next dore to none . Surely then there was somewhat in the Death of Christ which Answer'd the Demerit of it , which was , Gods Anger and Displeasure against it ; or it will be impossible from Christs Death to learn Sins Demerit , without a Scripture-Comment upon the Text of his Crosse and Sufferings . ( 7. ) Christs Death seals the irrevocable Decree of Reprobation . That 's as terrible News as the other was comfortable ; but I fear he must be beholden to the Gospel for his Intelligence , or he will never learn it from a bare acquaintance with Christs Person . And now we may fairly presume there is such a Decree , so irrevocable ▪ so immutable , else how does the Death of Christ seal it ? It 's supposed ever , that the Decree is made , e ▪ re it be sealed ; but the vigour and quickness of our Authors Fancy is incredible ; and so at length , those poor wretches whose hard Fortune it was ( in our Authors phrase ) to be left out of the Roll of Election , without any fault of theirs , are in the same Predicament they were in before . Our Author has reserved one thing for the shutting up of this Section , which being a matter of very great importance , and yet so easie and accountable , we may not doubt but he has handled it with much Exactness : It is the True Method of a Sinners Recovery by Christ. From hence ( says he ) it 's easie to understand what is the True Method of a Sinners Recovery by Christ. And there are two parts of his Undertaking . 1. The Erecting of his own regular and exact Method . 2. The demolishing the confused Method of others . And , ( First , ) For his own Method , ( for so he is pleas'd to Nick-name it , for divers good and valuable Considerations him thereunto especially moving , ) it is no more but this : When we are so affected with all the powerfull Arguments to a New Life , which are contained in his [ Christs ] Incarnation , and Life , and Doctrine , and Example , and Miracles , and Death , and Resurrection , and Ascension into Heaven , and his Intercession for us , as to be sensible of the Shame and Folly of Sin , and to be reconciled to the Love and Practice of true Piety and Holiness ; Then — What then ? O then , we partake in the Merits of His Sacrifice , and find the benefit of his Intercession , and have A Title to all the Blessings and Promises of the Gospel . This is the True Method of a Sinners Recovery : But still I doe not see the Regular Proportion of it to his Design ; for , as has been oft observed , he pretends to give us a Scheme of Religion from the Person of Christ , never medling with his Doctrine ; and yet now when he thinks it so easie to give us from thence , a Method of a Sinners Recovery , he is glad to be beholden to the Doctrine of Christ ; for he sayes , When we are so affected with all the Arguments to a New Life , which are contained in Christs Incarnation , and Life , and Doctrine , &c. It seems there are not Arguments enough in his Person , but we must run to his Doctrine for a Recruit , and what 's become then of his specious Promise , that he would out-throw all that ever tryed before him , in making Schemes of Religion from Acquaintance with his Person : The veriest Bungler on Earth could but have contradicted himself ; but I wish that were the worst on●…t . For , 1. Some cannot see any Method at all in it . But to be recovered is the Method of being Recovered ; to be converted , is the way to be converted ; and that 's a very sure way , I promise you ; for , Omne quod est in quantum est , Necesse est esse : But this one of his peculiar Excellencies : p. 18. The way to be perfect , is to live as Christ lived ; or which is all one , The way to be perfect , is to be perfect : If any one can make any better of this , he shall have my free leave : When we are so affected with all the powerfull Arguments contained in Christs Incarnation , &c. as to be sensible of the shame and folly of sin , and to be reconciled to the love and practice of true Piety , and Holiness ; Then — The English of which is this : When we are once holy , then we are holy . And this is his New way or Method of a Sinners Recovery by Christ. But , 2. We have been made to believe hitherto , That Method , is a convenient sorting and marshalling of Matters which relate each to other , into such an Order , as may tend best to the reaching the End in practical Disciplines , and making out the Truth in Theories : But herein our Author is wretchedly out of the way : For first he tells us , we must be so affected with all the powerfull Arguments contained in Christs Intercession , &c. and then we partake in the Merits of his Sacrifice , and find the Benefit of his Intercession for us . That is , we must set the Cart before the Horses , which is an excellent Method ; Seeing we cannot partake of the Fruit of Christs Intercession , before we partake of the Fruits of his Sacrifice ; for it is unquestionable , that the Intercession of Christ is available by virtue of , and operates by his Sacrifice . 3. His Method is very lame upon this Account , that he tells us we must be affected with all the powerfull Arguments contained in Christs Incarnation , &c. and yet never tells us , how these Arguments become effectual to affect us , which is a main thing in this Method . A Method he supposes , and yet never informs us , whether it be onely a way that God prescribes us to recover our selves by , using the best of our own Natural strength , or whether it be Gods Way and Method which he proceeds in , for the effectual recovery of a Sinner to himself . 4. Here 's a Method pretended , how a Sinner is recovered , and yet no Consideration had , what part and share the Holy Spirit bears in it , which must needs be marvellously ridiculous to him that considers , Iohn 3. 5 , 6. Except a man be born again , of Water and of the Spirit , he cannot enter into the Kingdom of Heaven . Our Saviour had said , v. 3. Except a man be born again , he cannot see the Kingdom of God ; but not contenting himself to have shew'd , how absolutely necessary Regeneration is to Salvation ; v. 5. he shews the Spirits concernment in that work , and that all other Endeavours after Conversion without his powerfull Operation , will amount to no more than flesh ; The streams will not rise higher than the Spring . V. 6. That which is born of the Flesh is Flesh , and that which is born of the Spirit is Spirit : But yet , 5. It 's equally absurd to speak of a Sinners Recovery , and never shew from what he is recovered : As if he should promise to Open to us the Nature of Motion , and yet never shew us from whence the Motion takes its rise , nor whither it tends : Sinners are here talk'd of , to be recovered , but whether there be a state of corrupt and sinfull Nature , a state of Enmity against God , a state of blindness and darkness of Mind , from which this Recovery must move ; we are not honoured with half a word . 6. Here 's a recovery to Acts of Obedience , love , and practice of Piety , but nothing of a New Heart , a New Nature , which the Scripture makes the Vital Principle of all New Obedience : Here we are told a little of the Fruit the Tree brings forth , but nothing how the Tree was made good , that it might bring forth good Fruit. 7. He assigns a sensibleness of the Shame and Folly of Sin , as the Means to get a Title to the Promises of the Gospel , and yet some of those Promises contain an Engagement of God to give that New heart , new spirit , which he makes the Condition of obtaining a Title to the Promises . Ezek. 36. 26. I will take away the heart of Stone out of your flesh , and I will give you a heart of Flesh. I am perswaded that if we should all study seven years to be Impertinent and Ridiculous , there are not many that could reach , or equallize our Authors Attainments . ( Secondly , ) The other part of his Task , wherein he is always most Admirable , is , To pluck down those Methods which others have , or are supposed to have Built . And 't is certainly an easier province to find faults , than to amend them . Now first , he enlightens us with this Doctrine : That the design of Christs coming into the World , was not to distract mens minds with the Terrors of the Law , and the Inexorable Iustice of God , not to bring us under a Legal Despensation of Fear and Bondage : Now all the Colour of this trifling Sophistry lies in two things . 1. In putting in the word [ Distract ] to make his Negative seem Tenable : For though Christ came to Humble , to Abase , to Awaken the guilty Consciences of sinners , yet it would be hard to say , he came to fright men out of their Wits , to prepare men for Bedlam , and the slipping in such an useful word , will make a Negative justifiable upon any of the Designs of Christ : But can sinners be more Mad than they are , who go on securely in a state of Impenitency , and Rebellion against God ? No sure : That which some call distracting of sinners , is but really a step towards the helping of them to their Wits . 2. The Design of Christs coming into the World is either Subordinate , which relates still to some further end and design of Christ , or Ultimate to which all others do submit , and give deference . Now 't is true , To awaken guilty Consciences with the Terrors of Gods Iustice , to bring the Soul into a spirit of Bondage , were not that which Christ did aim at as his great End , but that he aimed at these things also in the way to his farthest End : That is , he used the Law to rowse the sleepy sinner to see his danger , and provide for his safety : He wounded men that they might seek after healing ; and laid load upon their guilty minds , that they might be content to take his Yoke upon them . And that this is so : 1. We have an Argument , which is , Instar omnium , a Thousand Reasons by it self : That is what our Author says ; That we must be affected with all the Arguments of Christs Incarnation , &c. so as to be sensible of the shame and folly of our sins . Now how a man should be ashamed of sin , till he sees its vileness and baseness ; and how he should see its vileness and filthiness , till it s brought to the Test of Gods Holy Law , which is the Rule of righteousness , the Measure of Good and Evil ; is past my Conjecture . Nay further , that shame which fills a Soul , does not merely arise from a sence of the Souls vileness ; but as compared with Gods Holiness , who is a God so Pure , so Holy , &c. that the Soul may well be ashamed , and filled with Confusion of face , to appear before him . Now shame upon the account of the filthiness ; and dread upon the account of the guilt of sin , are very near Neighbours : Shame expresses the Souls sence of its own unworthiness to appear before God , upon the score of its baseness and deformity ; and Fear expresses but the sence of Gods Authority , which he hath Impressed , and Stampt upon his Holy Law , with the Souls reflection upon it self , that it has violated that Law , and thereby become liable to that Penalty which his own guilt has bound him over to . And this was clear in Adams case : He was Naked , and therefore ashamed ; he was guilty , and therefore feared to appear before this Holy God , and Iust Iudge . Now our Author will allow it lawful to fetch Arguments from Christs Incarnation , Life , Doctrine , Death , and what you please , to make us ashamed of sin , but by no means to be afraid of the Great God : But the very truth is , none say , that it is the duty of Men to be Distracted , and Unhinged in mind with slavish fears , and Hellish apprehensions of Gods Justice : But that this Dread may possibly run up some poor Creatures so high , as to a literal distraction , when the apprehensions of the Curse due to the Transgression of a righteous Law , of a Holy , and Jealous God , shall overset a weak Judgement , and dark Mind , that sees its danger , but no way to escape ; sees its Disease , but not its Cure ; its sin with the demerits thereof , but not a Saviour with his Merits , and at once considers that Wrath of God which it concludes to be unavoidable , and knows to be Intollerable . 3. That our Saviour did use the Law , and it's Terrors , to awaken the Souls of men to a due apprehension of their sin , and their danger thereupon , the whole Tenour of the New Testament prove : It was the Method of his Precurser , Iohn the Baptist , he laid this Ax to the Root of the Tree , Mat. 3. 10. denouncing against them , That every Tree that brought not forth good Fruit , should be hewen down , and cast into the fire . And where-ever the Pharisees got it , yet a warning they had got to flie from wrath to come . The Apostle Paul both felt it , and Preacht the use of the Law for Conviction of sin , with all its Consequents , and leading the sinner to Christ : He felt it , Rom. 7. 9. When the Commandment came , sin revived , and I died ; he saw himself a dead and lost man , He Preacht also the Use of the Law , Gal. 3. 24. to be a Schoolmaster to bring us to Christ. What use our Saviour in his own Person made of the Law , may be seen from Matth. 5. and also chap. 23. where he thunders upon the dead and secure Consciences of Sinners , with Arguments taken from the Law of God , and the dreadfull Curse annex'd to the violation of it . And though our Author will allow no more than an Awfull regard and reverence for God , who is a holy and righteous Iudge , and an irreconcileable Enemy to all Sin ; yet when a Sinner shall be throughly convinc'd that he is so , and shall know that the wages of Sin is Death , and that he that gave forth this Law , and must sit in Iudgement upon him , is both a Holy and a Righteous Iudge , and an Irreconcileable Enemy to all Sin , there will be more than an awfull regard and reverence for this God ; unless he have the faculty to tell a Sinner how he may stand guilty before his Judgement-Seat , and not be filled with horror and unspeakable amazement . But I see our Author can be both more severe than Christ , where his severity is not due , and more mercifull too at other times , when his Clemency will destroy : He will dawb over the chinks of their Consciences with untemper'd Mortar , and skin over their wounds very smoothly ; he will not have men feel the workings of the Law , nor any amazing terrours of Gods wrath . Though it be hard to conceive how a Soul should see Sin , and not see Gods wrath ; or seeing it , not be terrified , and amazed with it : But such was not the Way and Method , nor such the End and Design of Christs coming ; He never preach'd Peace , when Destruction was nigh ; he accommodated not his Doctrine to the Lusts and Tempers of Sinners , but Acted according to his Commission , Isa. 61. 1 , 2. Preaching the Acceptable year of the Lord , and the day of vengeance of our God. But our Author has imposed it upon himself , as his constant Method , to discourse pro re natâ , to fit the present purpose ; for pag. 3. of this excellent Piece , he had told us , That the Gospel of Christ is as severe a Dispensation as the Law , which dooms men to Eternal misery , that live not very vertuous and innocent Lives : And they must be very vertuous and innocent ones indeed , who escape that doom , for just now he assures us , That God is a righteous Iudge , and an irreconcileable Enemy to all sin . After all this storm , there are yet a few drops behind , which we may do well to shelter our selves from , if we can : He falls into some heat against our having Christ offer'd to us to be our Saviour ; against the Beseechings of Christ ; against Covenanting with Christ ; which is well express'd by Contract and Espousal : And for this there is good warrant , 2 Cor. 5. 20. As though God did beseech you by us , we pray you ( in Christs stead ) be ye reconciled to God. This was Scripture before he was born , and will be so when he is gone ; and therefore he may speak his pleasure against Christ , and his Gospel ; But he has a License , and let him make the best on 't : for our parts , we hope we shall not be Scoffed out of the Concernments of our Souls , and Salvation ; and if that must Anger him , let him repeat over the Alphabet , or which will do as well , Turn the Knot of his Girdle behind him . To conclude ; the Persons whom our Authors lot is fallen out to reproach , Doe build their Faith , Hope , and Expectations upon God through Christ ; The Knowledge of all which , they owe alone to the Scriptures , given forth by the Inspiration of the Holy Ghost : The supposition therefore that our Author has proceedeed upon all this while , is a meer Falshood ; yet had it been True what he charges them with , he had very weakly overthrown their Errour ; and none can doe greater disservice to the Truth , than by a weak and feeble defence of it , or a weak Opposition to the contrary ; it 's enough to tempt some men to take up what he opposes , and to presume there are no better Arguments one way or other , because so confident a Designer could give no better : For all the Misadventures in his Tedious Scheme , he will make us believe hee 's not bound to answer for them ; for if the Proportions be but regular , let the Doctrine be what it will , he does but personate the Mode of others : But yet we have discover'd here many of his own dear Notions , sent abroad in Masquerade , which will appear more bare-faced in the following sheets ; Imitating herein the famous Limner , who would stand behind his Exposed Piece , to Eaves-drop the Censure of the Critical Spectator ; Just thus does our Author skulk behind his New Model of Divinity , and if it meets with an Imprimatur , he will play a more Overt Game ; but if otherwise , he can quickly pluck in his Horns . CHAP. III. Sect. 4. How Men Pervert the Scriptures , to make it Comply with their own Fancies . IT 's storied of Messa la Corvinus , ( once a Famous Orator ) that he got such a Crack in his Pericranium , that he quite forgot his own Name ; the most unhappy man , certainly , in all the World , to have been Employed in the Management of a Lye ; the Mystery whereof consists mainly in Tying both the Ends so handsomely together , that it may not Ravel out into Thrums . Our Author has Managed a severe Charge against some , that they Deduce all their Religion from an acquaintance with Christs Person , without consulting the Scriptures : And yet now , The truth is ( says he ) if you consult their Writings , you will find them stuffed with Scriptures . These things did not Cotten very Lovingly , and he was as much put to his Trumps to make both ends meet ; as the Gentleman , who told it with great Confidence , That he shot a Deer with one Arrow through the right Ear , and the left Foot behind . But he has an old Friend , that never fails his Servants at a Pinch , and he lifted him over the Style with this : They do but accommodate Scriptures to their own Fancies . Their Crime then in the last Result , is this : That they are not so happy Interpreters of Scripture as himself : They have the same Text , but they want his Head-piece to Comment on 't : They have the same Materials to work upon , but they want his Tools : Or ( as one of his Friends expres'd it ) they have his Fiddle , but cannot get his Fiddle-stick . But to reproach them upon this Account , is to reproach ( by far ) the greatest part of Mankind . All were not Born under his smiling Stars , nor had the same benign Aspects of the Planets in their Nativity : It 's not every mans happiness , to have the Bees swarm about his Cradle , or to be entranced upon the Top of Parnassus : However ( after all the Scuffle ) we have gain'd this Point , that we may joyn Issue with him upon the Question , and modestly Debate it , Whether he or they do best understand the Scriptures ? Two great Faults ( and they are great ones indeed ) he finds in their Writings : First , That they Expound Scripture by the sound of Words : And secondly , That they reason about the Sence of Scripture , from their own preconceived Notions . [ 1. ] They Expound Scripture by the sound of words . Our Author had discovered to us , p. 80. the Danger of using a way of Reasoning that would serve any Mans turn , that had but any Quickness and Vigour of Fancy . What a dangerous way then must this be , that will serve any Mans turn , though he be not blessed with his Quickness and Vigour of Fancy ! For though his Antagonists Pulse toll as heavily as Tom of Lincoln , though he never drew his Breath but in Boetia , nor ever had his Temples crown'd with the Ignis Lambens , yet he can with as much ease , and more truth , Retort all his Rhetorick . When mens Fancies are so possessed with Schemes and Idaea's of Religion , what ever they look upon , appears of the same shape and colour , where with their Minds are already Tinctur'd ; like a Man sick of the Iaundies , or that looks through painted Glass , who seeth every thing of the same colour that his Eye or the Glass gives it . Some such Medium , the poor Priest used to Prove , that the Virgin Mary was Prophesied of , from the beginning of the World ; because he had made a shift to read , Gen. 1. 10. Congregationem aquarum vocavit Maria : And with the same learned skill did the Rector of — Convince his obstinate Parishioners , that it was their Duty to Pave his Chancel for him ; from Paveant illi , ego non Pavebo . And let me tell our Author , for all his Vapouring , and that he looks so goodly on 't , he has not a more serviceable Engine than this one , in all his Arsenal . For having once double-dyed his Fancy with a strong Conceit , that the word [ Christ ] signifies a Church , an Office , a Doctrine ; you cannot Quote that Text , where the Word occurs , but his Fancy Chimes all in ; just as Imagination thinks , so Scripture clinks ; and every thing he sees , turns round to that Crotchet , when all the while the Wind-Mill is in his own Head. If you should but venture to say , that for an Orator , our Author is truly excellent ; but for a Logician , he is but Ordinary . I l'e undertake from the sound of that one word , he shall conceit himself at first Dash , to be a Bishop . So easie it is for a French Cook to make Suffolk-street Soupe , of a Stool-foot ; and most Ravishing Minc't - Pies , of an Old Boot-top , or a Leather Doublet . As it is a Ridiculous procedure , to make the sound of words the Measure of our Interpretation , so is it no less perverse a Method , to Expound Scripture by the Ranverse , and go just cross to the sound of words . The Plain and Literal sence commands our Reception ; unless the Context and Coherence , Evident contradiction to some other plain Scripture , or some gross Absurdity , and insuperable Difficulty , compell us to Recede from it . But now according to our Authors Rule ( which he has most Religiously observed throughout his Book ) the further any Interpretation departs from the sound of words , the better it is , that is to say , for his own purpose . As suppose you should meet with this word [ Heaven , ] let not the Chiming , and Tinckling of your Fancy , betray you into a Notion of some Glorious place , where the spirits of Iust men made perfect , are Blessed in the enjoyment of God ; for that would be but to Gratifie your Tinctured Imagination , with the sound of a word that Rhimes pretty well to your own Conceits : But rather work up your Imagination to the prospect of some dreadful Dungeon , where nothing but Ratling of Chains , Blowing of Bellows , Hissing of Serpents , and the Yellings of Griesly-people strike a Horror into your Mind ; and then to be sure you shall purchase our Authors good word , and never be Taxed for Interpreting by the Sound and Clink of words . Thus if you meet with that Expression [ the Son of God , ] be sure you do not understand a Person , but a Thing ; and if at the long Run , you should chance to Interpret it into No thing , it will do best of all ; For then you may lay your Life on 't , you have not Interpreted Scripture by the sound of words . Now as much as our Author pleases himself with his Humour in this thing , the truth is , he did but Steal , ( or to make the best on 't ) Borrow it from one of those he hopes to wound with it : And well might the Eagle sigh , to see her self shot through with a Dart , which had borrowed its Feathers from her own Wing . I will only burden him with one Passage : The Papists having hatched that monstrous Figment of Transubstantiation , upon the discovery of any Expressions amongst the Antients , ( though made use of to another end ) cry out , and Triumph , as if they had found the whole Fardel of the Mass , in its perfect Dress , and their Breaden God in the midst of it : Iust so ( says he ) it is in the case of Episcopacy , Men of these latter Generations , from what they saw in being , and the usefulness of it to their Desires and Interests , searching Antiquity , not to Instruct them in the Truth , but to Establish their Opinion , whatever Expressions they find that fall in as to the sound of Words , with what is now Insisted on , instantly they cry out , Vicimus Iö Poean . And now either our Authors guilty Conscience , or his Acumen , will tell him to whom he stands Indebted , for Observing to him the Danger of Interpreting by the sound of words : And let him take this Caution along with him , to forbear using that way of Reasoning , which serves any mans turn as well as ( and most mens better than ) his own . It will be now time to descend to Particulars , that we may reduce his Rule into Practice : And he has singled out these Expressions , of knowing Christ , Christ's being made Wisdom to us . Having the Son. To give us an Experiment what Wonders his Rule will work . And , ( 1. ) For the Knowing of Christ. They that Interpret Scripture by the sound of words , Interpret the Phrase ; of Knowing his Person , and all his Personal Excellencies , and Beauties , Fulness , and Preciousness , &c. And so has the Expression been used , Iohn 17. 3. This is Life eternal to know thee , the only True God , and Iesus Christ , whom thou hast sent . Where the Person of the Messiah , under that Personal Excellency of being sent of God , Anointed , and Appointed by him to Reveal , and procure Eternal Life , is made the Object of our Knowledge , Again , Iohn 1. 33. I knew him not , but he that sent me to Baptize with Water , the same said unto me , upon whom thoushalt see the Spirit descending , the same is He ; and I saw , and bare Record , that [ this is the Son of God. ] Where to Know Christ , is Interpreted by knowing Him to be the Son of God : And all the fault of this Interpretation is , that it comes a little too near the sound of words . But that Learned Doctors practical Interpretations , who interpreted Iesus by Iudas , would have pleased our Author infinitly , because it was more modest , and durst not come so near the sound of the word . Well , But how does the Man himself expound the Phrase ? Nay , as to that , he is in a brown study , and says never a word ; and that I assure you is a safe way to avoid the Odium of Expounding it , by the sound of words . But , ( 2. ) Christ is said , 1 Cor. 1. 30. To be made Wisdom to us . And amongst many others , I find Beza thus expounding it : Datus est nobis a Deo , ut in ipso omnem sapientiam consequeremur ( quae quidem eo nomine verè digna sit ) quum in Uno , possumus Deum , & ejus Arcana contemplari , quae ne suspicari quidem unquam cautissimi homines potuerunt . He is given to us of God , that in him we might attain Wisdom ( that truly deserves the Name ) seeing that in Him alone , we may behold God , and his Secrets , which the most discerning Men otherwise could never have Ghessed at . Let this Interpretation ( because it comes too near the sound of words ) only serve for a Foyle , to set off the Lustre of our Author : Some duller men ( says he ) can understand no more by it , than the Wisdom of those Revelations Christ hath made of Gods Will to the World. But I fear it 's more their Sullenness than their Dulness , that they can see no more of Wisdom in Christ , than a meer Ravelation of Gods Will. For had they not worn Racovian Spectacles , they might have seen Satisfaction to Divine Justice in his Death , as well as a Declaration of Gods Will to us , issuing from his Mouth . But then , ( 3. ) Here 's another great Controversie , What [ having of the Son ] should signifie ? But before we fall upon that , we must deliver our selves from an Ambuscado , secretly laid for our utter Ruine : When men have Learnt ( says he ) from an acquaintance with Christ , to place all their hopes of Salvation in a Personal Union with Christ , &c. He might for his Credits-sake , have produced his Vouchers , to make good his Charge : I do indeed believe , that as the Person of the Husband is related to the Person of the Wife , and yet there is no personal Union made , though they are one Flesh , yet they continue two distinct Persons , or Subsistences ; so Christ and Believers are Personally related each to other in the Covenant of Grace , and are one Mystical Body , one Spirit ; and yet they are not taken into Personal Union with Christ. Nay , our Authors Conscience was fast asleep , when he wrote this Twang : For , pag. 198. He Quotes these words from Doctor Iacomb ; This Mystical Union is an Union of Persons , but yet no Personal Union ; And if our Author know not how to Distinguish these two Expressions , he 's sadly Accoutred to Manage this Controversie . And being now freed from all Danger in the Rear , let us Advance to the Question . What this [ having of the Son ] should mean ? 1 Iohn 5. 12. He that hath the Son hath Life , and he that hath not the Son hath not Life . Now the clearest way to resolve this Doubt that I can think on at present , is to Examine , who , or what , is meant by the Son ; and when we have Settled and well Fixt the Notion of that , to try what further Light we may get into the Phrase of Having the Son : For the former , Who or what the Son is ? I know no more Hopeful and Promising way , than to look into the Chapter , to see if peradventure the Apostle has fixt the Notion for us . And ver . 5. we read , Who is he that overcometh the World , but he that believeth that [ Jesus is the Son of God ? ] And , ver . 6. This is he that came by Water , and by Blood , even Iesus Christ. Ver. 9. This is the Witness of God , which he hath Testified of his Son. And , ver . 10. He that believeth on the Son of God , hath the Witness in himself . And , ver . 11. This is the Record , that God hath given to us Eternal Life , and this Life is in his Son. And then follows the words under Examination : He that hath the Son hath Life . I conclude then , that if by [ Son , ] ver . 5 , 6 , 9 , 10. &c. he meant the very Son of God , our Lord Iesus Christ ; then by Son , in ver . 12. is meant the very self same Person . And I am the more Confirm'd in my Opinion , because our Author , p. 101. will not allow any to separate a single Sentence from the Body of the Discourse , to make the Scripture speak their own sence . Though I confess he intended it as a Caution to others that they may avoid it , but a Canon to himself , that he might observe it : What to others was set up for a Buoy , to discover a Rock ; to himself is hung out for a Lanthorn , to discover his way : But I shall take his Caution , and charitably believe so well of the Apostles sincerity and judiciousness in Discourse , that he would not speak of one thing in one Verse , and another in the next , under the same words , without sufficient intimation of his Intention . But now for [ having the Son of God ] that is the remaining enquiry : Now in this our Author speaks more Truth than he is aware of : What can [ having the Son ] signifie ( says he ) but having an Interest in Him ? Being made one with Him , especially when we remember , that it is called [ being in Christ ] and [ abiding in him ] which must signifie a very near Union between Christs Person and ours ? It must so ! If [ the Son ] signifie the very Son of God , we must have Him , as he is capable of being had ; and that 's only by Interest and Propriety , through Compact agreement , and the Constitution of God in a Gospel Covenant . Ay , but ( says our Author ) Some will be so Perverse as to understand it of believing , and Obeying his Gospel . Well , and if they will be so Perverse without a Reason , we shall take the freedom to be as Perverse as they can be , and believe no more than we have proof for . But let us practise with his Gloss a little : By the Son , he understands the Gospel , and then his Paraphrase of v. 5. will run thus smoothly : Who is he that overcometh the World , but he that believeth that Jesus is the Gospel ; that is , he that believes a Lye , he is the man that overcomes the World. Ay but we must remember that by Iesus , he has understood the Gosple also ; and then indeed you will have a Paraphrase compleat in all Points : Who is he that overcomes the World , but he that believeth that the Gospel , is the Gospel . And sure he must be a Dull thing indeed that cannot , and a Perverse one too , that will not believe , and Subscribe so Self-evident a Proposition . But the World is full of perverse People , and therefore no wonder if some will so understand it . And amongst many others , one Volkelius , lib. 3. de verâ Relig , p. 37. in John 1. 4. In him was Life . Hoc est , Ipsi commissa est vitae Eternae & viae ad eam ducentis Anunciatio , quâ Hominum animos mirificè collustravit , & Ignorantiae tenebras ( quantum in ipsa fuit ) ab iis depulit , quod idem alio in loco edisserit , 1 Joh. 5. 10. dum ait . Hoc est Testimonium , quod Deus Testatus est de filio suo , quod vitam Eternam nobis dedit Deus , & haec in filio ejus est . That is , to him was committed the Declaration of Eternal Life , and of the Way that leads thither , whereby he wonderfully enlightened the Minds of Men , and scattered the Darkness of Ignorance from them ( as much as in him lay ) which he Discourses also in another place , 1 Iohn 5. 10. &c. The Reader cannot but observe the Parenthesis , That Christ enlightned men , [ as much as in him lay ] if he could have done more , he would : But what would they expect from a Man ? Now , when I observe our Author , in this very place , Deriding the Hopes of them , who expect to receive free Comunications of Pardon and Grace , Righteousness and Salvation , from our Lord Iesus Christ ; Methinks I see , [ Quantum in ipso fuit , ] and whether he filled his Vessel from that Cistern or no , is not so clear ; but this is certain , that all came from the same Fountain . To conclude this Head , the Gloss of this Text according to the Proportion and Analogy of our Authors Faith , must be this : He that believeth and obeyeth the Gospel , believeth and obeyeth Life ; and he that believeth not , and obeyeth not the Gospel , believeth not , obeyeth not Life : But our Gloss is this , He that hath an Interest in Christ , hath an Interest in Life , and he that hath not in the one , hath not in the other , but the Wrath of God abides on him ; there being no means discovered whereby we can escape it , but by Jesus Christ. It would have been small Satisfaction to our Author to pervert the Sence , unless he might be allowed also to pour Contempt upon the Phrase of the Scripture ; which he has carried on to that height of Daring-provocation , that I am certain he never met with his Superiour , and do hope he may never find an Equal . He is at last grown almost weary of Reproaching the Expressions of Men , too mean a Quarry for one of his Wing to stoop at ; and now the Expressions of the Holy Ghost must find him Game , that he may appear truly Great , by great Enmities . Erostratus was resolved to Eternize his Name , though by Firing the Temple of Diana at Ephesus : And Nero conceived great hopes from the Burning of Rome , and his unsampled Butcheries , to Inoculate his Name into History , that he might upon any Terms survive his Funeral . It 's some Alleviation to them who Groan under the burden of Obloquy , that they meet with no harder Measure than their Lord and Master : And it might quiet the grieved Spirit of a righteous Lot , when his words are wrested ; when the holy Spirit of God is grieved with the Affronts put upon his Expressions : The Disciple is not ( ought not expect to be ) above his Master , nor the Servant above his Lord : It 's enough that the Disciple be as his Master , and the Servant as his Lord : If they have called the Master of the House Beelzebub , how much more shall they call them of the Houshold ? Mat. 10. 24. Let them therefore possess their Souls in patience , and comfort one another with these words . And thus our Author enters upon his Business : It 's Self-evident , that before we can be United to Christ , we must [ go to Him ] : And therefore Faith , which is the Instrument of this Union , is very Luckily called [ coming to Christ , ] from whence it is very evident , that to [ believe in Christ ] is to [ go to Him ] for Salvation : Which Metaphors [ of coming , and going ] are a very Intelligible Explication of Believing . But does this Gentleman think we have not sins enough of our own to answer for , but we must be Responsible for all the faults the Black-Jaundies of Malice can find in Scripture ? Or does he Fancy that we Penn'd the Scriptures , and therefore must lie at Stake for all the Incongruous expressions that he is able to suppose in them ? Well , thanks be unto God , that the Scriptures never yet found a Match able to Cope with them . For , 1. It 's apparently false which he says , These Metaphors of coming , and going , are a very Intelligible explication of Believing : Whenas indeed , Believing is that which Explicates those Metaphors of [ Coming , and Going . ] With the same Fore-head he might have reviled Christ , for Interpreting the Preaching of the Word , by the Sower Sowing his Seed ; whereas the Sower sowing his Seed , is explicated by the Preaching the Word . 2. Faith ( says he ) is very Luckily called coming to Christ. I shall spare him that Ignorant Expression , that Faith is called coming to Christ : No Sir , not Faith , but Believing ; not the Peace , but the Acting of that Grace is so called . But I shall not wave his blasphemous Flirtings of the holy Spirit : What ever Expressions he has used to express Faith , or its Acts by , were upon advice with his own wisdom , who will not learn of him how to guide the Heads , and Hearts , and Tongues , and Pens of his Amanuenses , in revealing to us the Mind and Will of God. He has better Authority to Justifie Quod scripsi , scripsi , than either Pilate who once really Crucified Christ : Or that other who has often Crucified him in Essigie . It was advisedly so called , but unluckily reproached . 3. Those Metaphors of coming , and going , do very aptly , and Intelligibly express the Motion of the Soul in its turning from sin to God , by Faith in Jesus Christ : For as in all Local Motions , there is a Term from which , and a Term unto which we move ; so in this Spiritual Motion , there is a State , or Term from which we pass , that of Sin and Enmity against God ; and another to which we pass , that of Holiness and Peace with God. Our Saviour thought meet , and we are to Acquiesce in his Sovereign Wisdom , sometimes to employ a Metaphor in the Explicating of a Metaphor , Mat. 13. 19. Then comes the wicked one , and catcheth away the word that was sown in his heart , ver . 21. Yet hath he not Root in himself , ver . 22. — The deceitfulness of Riches Choak the Word : and yet till of late he was never branded for unintelligible explicating of his Notions . If now the Reader would have an Instance , to what Height encouraged Prophaneness may rise , let him read what follows . But when the Soul is come to Christ , is this enough ? No sure : the Soul then must receive Christ , as St. Iohn tells us , 1 Ioh. 12. To as many as received him , to them he gave power to become the Sons of God : That faith which serves us for Leggs to goe to Christ , must be a Hand to Receive him , and to apply all his Merits , and Fulness , and Righteousness to our Souls : And now when we have Received him , we must embrace him in our Arms too , as good old Simeon did , when he found him in the Temple , which is a little nearer Union , as plainly appears from the Example of the Patriarchs , who saw the Promises afar off , and embraced them ▪ Heb. 11. 13. and now we have Christ , we must trust and lean upon Him , as we are often commanded to doe : which signifies that Act of Faith , whereby feeling our own weakness , as unable to support our selves , we do lean , and rest on Christ , and if leaning be not enough , we may make a little more bold , and Roll on him , as appears from Psal. 37. 5. Roll thy wayes on the Lord , as the Original [ Gal ] signifies ; which is that Act of Faith , whereby we being weary , and heavy laden with sin , and seeking Ease , at last discharge our load , and cast it on Christ , and this is plain , from the phrase of Believing in Christ , and on him ; for what can that signifie , but leaning and rolling on him , laying and building our selves on him as on a Foundation . And now we have thus brought our Souls to Christ , we must commit them to his trust , to take charge of them , and if they perish , it shall be his fault , he must give an account of it : Thus St. Paul did , 2 Tim. 1. 12. I know whom I have believed , and I am perswaded , that he is able to keep that I have committed unto him against that day : and Now we must hide our selves in Christ , from the fierce wrath of God , as the Dove in the Rocks . But this is not enough yet , for we must be cloathed with the Righteousness of Christ. — And when we are thus united to Christ , and made one with him , then All Christ is ours , as the Apostle tells us , All is yours , and ye are Christs , and Christ is Gods. The Merit of his Death is ours , to free us from the Guilt and Punishment of sin ; and his Active Obedience to the will of God , his Righteousness is ours , for our Justification , as is plain in that he is called , The Lord our Righteousness , and as I. O. well observes , we are reconciled to God by the Death of his Son , and saved by his Life , Rom. 5. 10. And now I hope there 's none needs question but our Author is laid in with a Competency of those Endowments , that may enable him to Deride the whole Bible , from the first of Genesis to the last of the Revelations : If our Author does not judge with others about the Meaning of these phrases and Expressions of Scripture , he had the liberty ( for ought I know ) to discover , and ( if he must needs ) to expose their Mistakes ; but to droll upon the very Expressions of Scripture , without reference to any Interpretation , and ( if to any ) to that which is most evidently the True , is a Degree above the superlative of Blasphemy . Let others admire which of his Talents they see good ; for my own part , I read more of Ignorance in it , than of all his other Characters . 1. One gross piece of Ignorance is , that he makes the Patriarchs embracing of the Promises , explain Simeon's embracing Christ in the Temple . 2. That in his goodly supposed Method of the Souls coming to Christ ; he fancies , first that we have Christ , and trust and lean upon him , and yet after a while ( as if it were a new degree of Faith ) he tells us , we must commit our Souls to him . 3. He fancies , that to come to Christ , to receive him , to embrace him , are several Acts of Faith , distinguished by some Intervals of time : But let us hear the guilt of these Scriptures , and his little Glosses : Why they offend against his great standing Rule , Interpreting things by the sound of words . For ( says he ) what better proof can you desire for all this , than Express words ? Really , the Laws upon which we must be permitted to discourse with our Author , are very severe ; for , p. 78. he laid it down as a Law of the Medes and Persians , that none must dare to Draw one Conclusion from the Person of Christ , which his Gospel hath not expressely taught : Well , we accepted the Tearms , and have brought him expresse , and expressely express words , and do speak as Volkelius commands us , dilectis luculentissimisque verbis , and yet we are never the nearer ; for now we offend in trusting to the sound of words . Just thus did Procrustes entertain his Guests , wracking out them that were too short , and lopping off their feet that were too long for his Bed : All men I perceive are awake to their Concerns in this Rule , as well as our Vigilant Author : When it is urged , that Christ is called expressely God , the True God , He that was in the beginning , by whom were all things made ; who upholds all things by the Word of his Power ; the Socinians have now a compendious Answer . Ay , this is to interpret Scripture by the sound of words : And the Atheist has an inckling of it too ; he can subscribe all the Scriptures as True , but when you urge him that God created all things out of Nothing ; that he is the Owner , Governour , Iudge of the whole World ; they are provided with a short Answer : Yes , this is interpreting Scripture by the sound of words : And whether every Drunkard , Swearer , Adulterer , all the Rakehells and Rakeshames upon Earth , may not in time make their advantage of it , I cannot tell ; That Ministers do but fright them with a sound of words : Thus have some dealt with the Sacerdotal Office of Christ ; He is a Priest ( they confess , ) he offer'd a Sacrifice , was a Propitiation , made an Atonement , did expiate sin ; but have a care you do not interpret these things as the words sound : he did indeed something like a Priest , offer'd something like a Sacrifice , but truely and properly he was nothing , did nothing of All this . It had been therefore more plain-heartedly and ingenuously done , had our Author written a Confutation of the Scripture , proving that the Spirit did not speak intelligibly ; but All in good time , he has Materials ready for the work . P. 100. The wildest , and most extravagant Opinions that were ever yet vented under the Name of Religion , have pretended the Authority of Scripture for their Patronage : And yet he knew , how first to break its head , and then make it a Playster . This famous Rule of our Authors , may be applyed to all things under the Sun ; but there are two Principles onely that he will examine by it at present . ( 1. ) The spiritual Impotency of all men without grace to perform that which is Acceptable to God : This ( says he ) they prove wonderfully from our being dead in trespasses and sins ; and therefore , as a Dead man can contribute nothing to his own Resurrection , no more can we towards our Conversion . I wonder when the Scripture will be able to speak so plain , that deaf men will understand it ? One would have thought , the Spirit of God should never have chosen that Expression of being Dead in trespasses and sins , to signifie , what mighty power and abilities the Creature has to Obey : But we are instructed better from this usefull Caveat ; not to interpret Him , by the sound of his words ; for now we must understand by [ Being dead ] [ Being Alive , ] and proportionably by [ Sins and Trespasses , ] we must understand [ Duty , and Obedience , ] and then to keep close to our Instructions , and far enough from the sound of words , To be Dead in Sins and Trespasses , is to be Alive to all Duty and Obedience . And thus that other vexing place , Rom. 5. When we were without strength , in due time , Christ dyed for the ungodly ; must be Paraphrased , When we were strong and Active , and had no need of Christ , he dyed for the godly . And this I think ( if that be good for ought , ) is very remote from grating our Ears with the unpleasant sound of words . Ay , but ( says our Author ) This is true of Natural Death , but will be hard to prove of a Moral Death . Hard to prove ! Methinks we want his wonted out-facing Confidence : But why so hard to prove ? Has not the Spirit of God selected those words borrowed from the Condition of one Naturally dead , to instruct us in the true Condition of one Morally dead ? It 's true of a Natural , and therefore not of a Moral Death . Nay , it 's therefore true of a Moral Death , because it is so of a Natural Death . What wild Similitudes would he impose upon the Holy Scriptures ? Even as one that 's Naturally dead can contribute Nothing to his Resurrection , just so , one that 's Morally dead can contribute something to his Conversion . This is the great Illustrator of dark Metaphors . But wherein doth this Morall Death consist ? Oh ( says he ) In the prevalency of vicious habits contracted by long Custom , ( which was the Case of the Heathens whom the Apostle there speaks of ) which do so enslave the Will , that it 's very difficult , though not impossible , for such Persons to return to the love and practice of Vertue . But who can tell , whether by [ enslaving the Will ] which is a Luscious Metaphor , our Author would not have us understand , [ enfranchising the Will , ] lest we should border too near upon a sound of words ? But I am not illuminated with our Authors Reasonings : For , ( 1 ) Moral Death doth not consist in the prevalency of vicious Habits , it is the general Condition of all men born into the world ; who are privatively Dead in respect of that Life we all once had in the first Adam ; and Negatively Dead , in respect of that Life which is attainable by the second Adam . And in those dayes , when men studyed not Aequivocations to subscribe every thing , and believe Nothing , it was not question'd in the Church of England : Art. 10. The Condition of Man since the Fall is such , that he cannot Turn and prepare himself , by his Own Natural Strength , and good Works , to Faith , and calling upon God ; wherefore we have no power to doe good works , pleasant and acceptable to God , without his Grace preventing us , that we may have a good Will , and working with us when we have that Will. But , ( 2 ) Supposing that this Moral Death did consist in the Prevalency of vicious Habits , contracted by long Custom , yet such may be the prevalency of them , into such a slavery may the Will be brought , that it may be not onely di●…ficult but impossible ( without the effectual assistance of the Spirit , ) for the Sinner to return to God. Ier. 13. 23. Can the Ethiopian change his skin , or the Leopard his spots ? then may ye also doe good , that are accustomed to doe evil : Whence the Prophet shews , that such is the prevalency of a vicious Habit , contracted by long Custom , that it 's as possible for the Black-Moore to wash himself white , ( which is the Embleme of Labour in Vain ) or the Leopard to rub out his Dapples , as for such a one , so enslaved , to doe good . And if difficulty onely be designed in the Comparison , there 's great danger of seduction , to have the Case of habituated sinners thus described . ( 3 ) Our Author is much mistaken , to say , That the Apostle speaks of the Case of the Heathens : The place is , Eph. 2. 1. And you hath he quickened , who were Dead , in Trespasses , and Sins , &c. And these things are exceeding clear : 1. That to be dead in Trespasses and Sins , ( let it signifie what it will ) is a Condition common to Iew and Gentile . v. 3. Amongst whom also we all had our Conversation in times past , in the lusts of the flesh , fulfilling the desires of the Mind , and of the Flesh , and were by Nature the Children of wrath , even as others . v. 5. When we were dead in sins . 2. That the same Power and Grace was required to Quickening of the one , as the other . v. 4. God who is rich in Mercy , for his great Love wherewith he loved us , quickned us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 4 ) It 's very ridiculous to express some strength by None : As if you should say , A dead man will hardly walk above five miles a day , and then he must rest himself too at every miles end . It 's true , a Natural Death does not deny a Resurrection by Divine Power , nor a Moral Death exclude the efficacious Power of him that raised up Iesus from the dead , yet both exclude all Ability in the subject , or we must despair of ever understanding one Syllable of Scripture to the Worlds end . ( 2. ) There is Another Doctrine he will examine by this Rule , viz. the Manner of Gods Working in Regeneration . Concerning which , the Apostle Eph. 2. 10. ( when he had before shewed all to be dead in Trespasses and Sins , ) thus expresses himself : For we are his workmanship created in Christ Iesus unto good works ; and 2 Cor. 5. 17. He that is in Christ is [ a New Creature . ] Wherein the Apostle does instruct us in three very material points . 1. Here is the Product of Gods Grace . A real Effect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Something brought forth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a New Creature , a New Creation ; Another , a better , though a lesser World. 2. The End of this Work , or Product of Gods powerfull Grace ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ it was to good works , which God ordained they should walk in . The End of the New Heart , New Creature , and New Nature , is New Obedience . 3. The Manner of Gods producing this work ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ye were Created to that End ; so that as God at the first by his Creating Power exerted , brought forth the Creature , and gave it power to bring forth fruit after its Kind : So in this New Creation , there is something that Answers both the created Effect , the Creating Power , and the End of this Creation . This would have done pretty well , had it not chimed too near the words ; and therefore our Author shall expound it himself , and then ( if ever ) he will be in the good Humour . This were true ( says he ) if our being created to good works did signifie the Manner and Method of our Conversion , and not the Nature of the New Creature . But what if it signifies both ? Here 's a Workmanship ; and here 's the Manner of working : We are his Workmanship created . The work , called a New Creature , shews the Thing ; and its being said to be done by Creation , shews the Manner . All the Apostles Metaphor will else be very lame ; The Manner of Gods producing the Old Creation expressed , but Nothing to answer it in the New Creation ; and yet this was the Main of his design : v. 5. Even when we were dead in sins and trespasses , he hath quickened us ; v. 8. By Grace ye are saved , not of your selves , it 's the Gift of God. But let us hear his Paraphrase : That as in the first Creation we were created after the Image of God ; so we are renewed after his Image in the second , which is therefore expressely called Renewing , and Renovation : An excellent Similitude ; just as God wrought All in the first Creation , so ( for all the world ) he does Nothing in the second : That is , in plain Terms , The New Creation is no Creation ; and the Apostle could not more unluckily have express'd the Doctrine of our own Ability to good Works , than by saying , we were created by God in Christ Iesus , to the Performance of them : To conclude , That the Image of God restored , should answer the Image in which God created Man at first , I can be content ; onely , to fill up the Pàrallel , What is that act of God in the New , which answers to Gods creating Act in the first Creation ? And that the New Creation should be called a Renovation , I can very well digest ; but then we must take in Gods Renewing Power , as well as the Renewed Effect ; but that this is called so , expressely in other places , I do not very well approve , ( nor will our Author , when he thinks better upon 't , ) for that will discredit the whole Paraphrase , because it chimes too harmoniously to the sound of words . Hitherto we have heard a very learned Declamation against interpreting Scripture by the sound of words ; and now we shall have another Oration against Metaphors , Similitudes , Allegories , Types , Figures , and all this under the same Head. If they say , Christ is our Righteousness , our Wisdom , &c. then they interpret all by the sound of words ; and if they say , the Pearl , the Manna , the Rock , &c. signified Christ , which seems to be very remote from , yet that is interpreting Scripture by , the sound of words also ; so that we are in a Fork , Snick or Snee ; and both wayes equally undone : Mr. Watson thinks that The Pearl in the Parable , Math. 13. 46. may be accommodated to Christ ; for , as the Pearl is there said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 7. That he was praefigured by the Manna , upon the onely Credit of Christs own Interpretation : Joh. 6. 48. I am the Bread of Life ; your Fathers did eat Manna in the Wilderness , and are dead : This is the bread that cometh down from Heaven , that a man may eat thereof , and not dye . That the Rock also did typifie Christ ; from the Apostles warrant , 1 Cor. 10. 3. They drank of the Rock that followed them , and that Rock was Christ : That Christ was also Resembled by the Brazen Serpent , upon Christs own Authority , Ioh. 3. 14 , 15. As Moses lifted up the Serpent in the Wilderness , even so must the Son of Man be lifted up : and that Christ is compared to a Vine , Joh. 15. 1. I am the True Vine : He proves also , ( or thinks he proves ) That Christ has very lovely and excellent Titles given him in the Scriptures . He is the Desire of all Nations , Hag. 2. 7. The Prince of Peace , Isa. 9. 6. The Holy One of Israel , Isa. 41. 14. Elect and precious , 1 Pet. 2. 6. That he was also typified by most excellent and glorious Persons and Things : By Moses , David , Solomon ; by the Pillar of Cloud , by the Rose of Sharon . In the pursuit of which Metaphors and Types , perhaps he has a little overshot himself ; and alas , how easie a matter is that ? It 's very hard to stop at a point , when we are upon the full speed . St. George himself straining for a blow at the Dragon , had like to have come over : These are Human Errours , and I wish our Authors were of no worse Consequence . But , 1. Our Author forgets himself to say , that Mr. W. uses these Metaphors to prove , when all the Service they doe him , is to illustrate his Doctrine , sufficiently otherwise confirmed from innumerable Scriptures : If our Author will not allow the Pearl to signifie Christs Preciousness , yet it 's very clear that Christ is precious . If he boggle , that the circular Figure of Manna should denote Christs Perfection , yet that he is Perfect , is undenyable . 2. Whatever was a Type of Christ , represented some of his Personal Excellencies , Actions , or Sufferings , &c. If then we single out the most eminent of their Natural Excellencies , and then consider which of Christs spiritual Excellencies syncretize with them , all the hurt that 's in it is , that those Types are more beholden to Christ , than he to them . And , 3. We ought to consider , that there 's a greater latitude of Expression allowed in Open handed Discourses ad Populum , than in your Double-fisted Disputations in the Schools : Our blessed Saviour does accommodate his Discourses to his Disciples , and preach as they were able to hear him ; and Mr. Watson does not alwayes preach or write , to such long-ear'd People as our Author is . And thus after all , Mr. Watson may be very Innocent ; but whosoever is in the the Right , our Author will be sure to be in the Wrong ; for when all that Discourse had spent it self to perswade us , that Christ is excellent , that he deserves our Love , our Service and Obedience ; our Author could make no better use on 't , than to throw a Flout upon the very Person of our Redeemer : Who ( says he ) can forbear being smitten with so lovely a Person ? Really he may do well to consider , whether his License will justifie him to Scoffe at Christs Person , toties quoties he meets with any that shall dare to give him a good word : I have known some so prodigal of their Friends , that they would sell the best they had for a sorry frothy Iest : but should our Author forfeit the Favour of Christ , when he shall most need it , for a poor half-witted Conceit , it would be more than he would ever get by it . But hence we learn , how difficult it is , for any to have a little more Wit than his Neighbours , and not to discover it ; though it had been more comely to have been facetious any where , than against A Saviour ; and may he in time come to himself , least he be smitten with Christ in a fence not to his good liking . [ 2 ] The Second Way whereby these men Pervert the Scripture is , that they argue from their own preconceived Notions and Opinions , about the sence of Scripture . And ( to have sav'd charges ) both these might have been mustered for one , but then it would not have born such a Port , nor carryed so much state and Majesty in its looks : The first way was , When they find any words in Scripture which chime to the Tune of their private Conceits , they interpret them by the sound of words : And this ▪ second way is the first way , in other words ; when they Argue from their own pre-conceived Notions : But perhaps there may be some subtle Essential difference , between [ their own Conceits , ] and their [ own preconceived Notions , ] which though he can , every one cannot discover : Now of this first , or second , or same , or New , or no Way , ( call it which he pleases ) he will give us some few Instances . ( 1. ) There are ( says he ) a great many places , which expressely tell us , we are justified by Faith , have Remission of sins by Faith , &c. Now the difficulty will be , how we shall Reconcile these Scriptures to their Notion of being justified by Christs Righteousness . For ( as he acutely observes ) Faith certainly is not the Righteousness of Christ in their Notion of it : ( No nor in his neither , if he rightly understands himself . ) Now those other men have a way to Reconcile our being Iustified by the Righteousness of Christ onely , and our being justified by Faith onely ; and it is this : When Faith is said to justifie , they understand not this Absolutely , as if Faith did justifie , either as it is a Work wrought iin us , or an Act performed by us ; but relatively , as t makes us one with Christ , by whom we are justified : And they assign this Reason for it : Because , had Iustification been promised to any thing wrought in us , or done by us , it had been by Works : And this Conciliation of the true Interest of Faith , and Christ , in the business of Justification , is justified by the Doctrine of the Church of England : Art. 11. We are accounted Righteous before God , onely for the Merit of our Lord and Saviour Iesus Christ , by Faith , and not for our own Works or Deservings ; wherefore , that we are justified by Faith onely , is a most wholsom Doctrine . Now our Author might with great Applause have placed out his Reconciling skill upon this Article : How we can be Justified [ for the Merit of Christ onely , ] and yet [ by Faith onely ] ? And again : How we can be Justified [ by Faith onely , ] or indeed at all , and yet [ not for our own Works ? ] we find in Scripture , that the same Effects are attributed to Faith , which are attributed to Christ : Iustified by Christ , Isa. 53. 11. and justified by Faith , Rom. 3. 28. We live by Christ , Joh. 6. 57. and we live by Faith , Gal. 2. 20. Are pardon'd by Christ , Act. 13. 38. are pardon'd also by Faith , Act. 26. 18. Have peace with God by Christ , Col. 1. 20. have peace with him also by Faith , Rom. 5. 2. Have Access to God by Christ , Eph. 2. 18. have Access also by Faith , Eph. 3. 12. Are sanctified by Christ , Heb. 10. 14. and sanctified by Faith , Act. 15. 9. Overcome the World by Christ , Joh. 16. 33. and so also by Faith , 1 Joh. 5. 4 , 5. The Sons of God by Christ , Eph. 1. 5. and so by Faith , Gal. 3. 26. These things being thus , it seems to be a worthy Enquiry , what Part and Share Christ may Challenge , and what Faith may claim in the Justification of a Soul before God ; that so we may give unto Christ the things that are Christs , and unto Faith the things that are Faiths . And , 1 It 's very evident , that their Concerns are really Distinct ; Christ Justifies in one respect , Faith ●…in another : It 's possible that some ( ver . 9. Infants ) may be Justified without Fāith in Christ , but impossible that any should be Justified without Gods respect to Christ ; for herein the Scripture is Peremptory , and God is at a point with all the World , Acts 4. 12. There 's no other Name under Heaven given by which we must be saved , neither is there Salvation in any other . 2. It 's evident from those very Places where the Concerns of Christ , and of Faith , are joyntly mentioned , not only that they have really distinct Interests , but that Christ carries the Supremacy , and that Faith has only a subservient Concernment therein , Rom. 5. 1. Therefore being justified by Faith , we have peace with God , through our Lord Iesus Christ. Whence it 's plain , that whatever Faith contributes to our peace with God , yet even that Operates through Jesus Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Gal. 3. 16. Ye are all the Children of God , by Faith in Iesus Christ : It 's the Redeemer as made a Curse for us , ver . 13. that gives Faith all it 's Vertue and Efficacy . And , Gal. 2. 20. The life which I now live in the Flesh , I live by the Faith of the Son of God , who loved me , and gave Himself for me : Where such a Concernment is ascribed to Christ , in the Soùls life , that Faith is not at all Capable of ; He loved me , and gave himself for me . 3. It 's no loss evident , that Christ by his Death and Sufferings , has removed those insuperable Impediments , which lay in the way of a sinners Justification , Reconciliation with God , Expiation of sin , which Faith could not possibly Undertake , and Atchieve . 4. That what ever Parts Christ and Faith have in this Glorious work , yet no more must be Ascribed to either , than can consist with a Free , and Gratuitous Iustification , Rom. 3. 24. Being justified freely by his Grace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And , 5. It 's evident that the Sacrifice , Sufferings , &c. of Christ , and that Reconciliation and Atonement procured by them , do not in the least Enterfere with Justification by Free-Grace ; for Christ himself is Free-gift , and that God would admit a Mediator , to Interpose on our behalf , that he would accept a Propitiation for us , is all due to Free-Grace ; and therefore Free-Grace and Jesus Christ are joyned together , Rom. 3. 24. Being justified freely by his Grace , through the Redemption that is in Iesus Christ. 6. It is also as evident , that to ascribe Justification to Faith as it is our Work , or Act , will take off just so much from the freedom of Grace , as is ascribed to it , as a work in us , or done by us ; and therefore Faith must needs Justifie us by vertue of that respect that it carries towards a Redeemer ; and to assign it any other Interest , is to Entrench upon that free Justification , which the Gospel does so abundantly Preach : Now what Title to give to Faith as it Justifies , whether that of an Instrument , or a Condition , I dispute not ; let the proper Concerns of Faith and Christ be secured , and their distinct Actings kept Inviolable , and Sacred , and if any can find more apposite , and significant Terms , than Protestants have used , I shall be very well content : But now our Author will favour us with a Reason , why Iustification by Faith as it is our own Act , may consist with Iustification by Free-Grace . Modest men ( says he ) who dream not of Meriting by every thing they do , would have thought , that Free-Grace and Faith , might have been easily reconciled , though 〈◊〉 had justified as our own Act , since the Reward and Recompence , does so infinitely exceed the Work that there can be no suspition of Merit ; and where there is no Merit , the reward is of Grace , and not of Debt , what ever the Condition of the Promise be . But , 1. Gods Free-Grace will not be beholden to , nor stand to the Courtesie of Mans Modesty ; and besides , all men are not so Modest as our Author is ; and if they were , it would be hard Trusting them : Man is indeed , a very Proud and Haughty Creature , till Free Grace tames him , loth to stoop to those Methods of Gods Wisdom for the abasing the Creature , that Grace may be magnified in his Mercies . And I see plainly , that God has Contrived the way of shewing favour to a lost Sinner , in such Wisdom that every Mouth shall be stopped , that Boasting shall be excluded , and that no Flesh shall glory in his presence , 1 Cor. 1. 29. 2. It 's not what men will do out of their sweet Natures , that comes here into Consideration ; but what they may do , God has taken a Course they shall not , cannot have cause to Glory ; but if the sinner be justified by his own Act , as 't is his , he has whereof to boast , Rom. 4. 2. If Abraham were justified by Works , he hath whereof to boast ; though it may be some Virtuoso's would be so Modest and Civil , as not to lay it in the Dish of Free-Grace . 3. It 's precariously supposed , that Grace in the justification of a sinner , is only opposed to Merit : The Scripture has opposed it to Works , and set them as Inconsistent in the dealings out of Mercy from God to men , whether there be such a proportion between the Work and the Reward , or no , Rom. 11. 6. And if by Grace , then it 's no more of Works , otherwise Grace is no more Grace . 4. They may be very Immodest men , and yet want the Confidence to dream of Merit by every thing they do ; and yet there are those that dream to this day of Meriting Heaven by that , for which they a thousand times better merit a Halter . Protestant Divines in the explicating the Concerns of Faith in our Justification , that they might Accommodate their Discourses to the Capacity of them with whom they deal , have found out certain Similitudes , which do well express their own Intentions , when they say : Faith justifies us not as our own Act , but by vertue of its Relation to Christ , who is our Righteousness . Thus we say , the Ring stanches Blood , and yet we intend no more than that the Haematites set in it , has that Vertue : That our Hand relieves us , and yet perhaps it contributes no more towards it , than that it receives the Charity of another : That a Bucket quenches our Thirst , yet all it does , is to bring us the Water from the Fountain , which quenches it . And many others they have Invented , the best they could find , none so mean but is above Contempt , yet none so excellent to be above Malice . The use they make of them is ( as I said ) to cloath their Conceptions , and give some Light into the Thing , but by no means to prove the Truth , when it is drawn into Controversie . But from hence , our Author is taking another Ramble , and going to run his old Wild-Goose Chase of Prophaneness , and Scurrility ; the easiest way of Confutation certainly , that ever was Invented : But let his own Folly chastise him , or if not , delight him ; and in the mean time excuse me from bearing him Company . ( 2. ) Another Instance , and but another , he will give us : How Men argue from their preconceived Notions , and that is about the Necessity of Good Works . For ( says he ) when they are pressed with those Scriptures that urge the Necessity of Good Works . — What do they then ? Nay , that he could not tell , but carries on a suspended Sence , for almost two whole Pages , and in the end leaves it unintelligible Nonsence . But however , let us hear those Texts that are so pressing for Good works , and a holy Life . Why ? VVithout Holiness , no Man shall see God : The wrath of God is revealed from Heaven against all Unrighteousness and Ungodliness of Men. Truly , these Scriptures do press upon our Consciences , and Practices , but not upon our Principles : Well , then there are others that assert , Our Acceptation with God , depends upon a Holy and Vertuous life . I promise you that presses indeed ! But it does not press me : Our Acceptation with God , depends upon a Holy life , as the Qualification , but it depends upon Christ for Procurement : But the places are , Acts 10. 35. God is no Respecter of Persons , but in every Nation he that feareth God , and worketh Righteousness , is accepted of him . Well , let us examine whom this Text does press most ? The Apostle Peter in that excellent Discourse , ver . 43. tells us : To him [ Christ ] give all the Prophets witness , that through his Name , whosoever believeth in Him , should receive Remission of sins . Whatsoever of acceptation with God then , they that fear God , and work Righteousness do obtain , still it 's through the Name of Christ. The Text then presses not us , he must call for more weight , if he designs to Press us to Death : But as I remember , pag. 44. our Author with much Confidence would bear us down , that the Iews who knew nothing at all of Christ , yet unde●…stood God to be a Sin-pardoning God. And yet the Apostle assures us , 1. That all the Prophets gave witness to Christ. 2. That their Testimony was this , That they were to expect Remission of sins , through the Name of Christ. 3. That the Means of acquiring the Remission of sins through Christ , was by believing in Him. And now let him ask his own Shoulders , whether this Text does not press him ; But there is another Scripture that will break their bones , Mat. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven . And what was their Righteousness ? Why he tells us : They were a company of Immoral Hypocrites , who placed all their Righteousness in observing the Ceremonies of the Law , without the purity of their Hearts and Lives . Well , and we think a Man may Travel a great many Leagues beyond such Debauches , and never come near the Kingdom of Heaven . Let them then Groan under the weight of it , who place their Religion in Ceremony , and prophane Drollery ; it presses not them , who professing Faith in our Lord Iesus Christ , and Repentance from Dead works , subject themselves to his Gospel . Well , but there is one more that will Grind them to Powder , ver . 19. He that breaks the least of these Commandments , and teaches men so , shall be called least in the Kingdom of Heaven . And this will certainly press them , who Renouncing their part in the Satisfaction given to God by Christ , trust to their own Imperfect repentance , wherein there are so many Flaws , as will amount to the breach of some Commandment , and then our Author has quite shut them out of the Kingdom of Heaven . To conclude this Section , our Author has one round Fling at Doctor Owen , and it is ex Officio , no doubt : I suppose he may hold some fair Estate by this Tenure , That he Persecute the Doctor with Fire and Faggot , as far as a pair of Shooes of a great price will carry him . The Question is , What necessity there is of Obedience ? The Doctor had said , That Universal Obedience and good Works , are Indispensibly necessary to Salvation ; by the sovereign appointment and Will of God. To this our Author answers : This is not one syllable to the purpose ! Why then , It 's the end of the Fathers electing Love. That 's not one syllable to the purpose ! It 's the end of the Sons redeeming Love. That 's not one syllable to the purpose ! It 's the end of the Spirits sanctifying Love. That 's not one syllable to the purpose ! Well , but it 's necessary to the Glory of the Father , Son , and Holy Ghost . That 's not one syllable to the purpose neither . If neither the Sovereignty of God over us , the Love of God to us , nor the Glorifying of God by Us , be to the purpose of Obedience ; let our Author speak to the purpose . So he will : God hath commanded Obedience , but where 's the Sanction of the Law ? Will he Damn all that will not Obey for their Disobedience ? Where 's the Sanction of the Law ? I am sure that Question is very little to the purpose . It 's the Command it self that makes a Duty , that creates a necessity : The Authority of the Law-giver , lays the Obligation upon the Subject . It 's our Interest to Obey , upon the account of the Sanction ; but it 's our duty to Obey upon the Command it self : But not to hold him in suspense , God will Damn all those that will not Obey , for their Disobedience . Our Author has now quite run himself a Ground , and is Pumpt dry of his Drollery , and therefore turns Catechist , and Persecutes us with Impertinent Queries . I have heard some say , that an Ideot may tye more Knots in an Hour , than a Wise-man can untye in a day . But however , though we might plead it's Coram non Iudice , yet for once , let him suppose himself in his Desk , and his poor Catechumens humbly waiting upon his Foot-stool . Quest. Will God Damn those who do not Obey for their disobedience ? Answ. Yes , and it please you Sir. Qu. But will he save , and reward those who do Obey for their Obedience ? An. He will reward their Obedience , but not save them for their Obedience . Qu. But will the Father Elect none but those that are Holy ? An. Yes , and it like your good Learning , he Elects them that they may be Holy , but not because they are Holy , Ephes. 1. 4. Ephes. 2. 10. Qu. But wil the Son Redeem none but those that are holy ? An. Yes , indeed Sir , a great many ; for a Redeemer supposes them to be sinners , and Captives under sin . Qu. But will he reject and Reprobate all that are not Holy ? An. God has not Reprobated all that were , or are not holy ; for then he had Reprobated all the World , but he will reject all that continue unholy to the Death . Qu. But tell me , Doth this Election , and Redemption , suppose Holiness in us , or is it without any regard to it ? An. Neither the one nor the other : It 's Fallacia plurium Interrogationum : They neither presuppose Holiness in us , nor are they without all regard to Holiness ; it is a necessary Effect but not a Cause of Election and Redemption . Qu. Dost thou stand chopping Logick with thy Betters ? If we be Elected and Redeemed without regard to our being Holy , our Election and Redemption is secure , whether we be Holy or no. An. Good Sir excuse me , we are Elected to Grace , as well as to Glory , and he that appoints to the end , appoints to the necessary means leading to the end . Qu. But is holyness necessary on our parts ? An. Yes , indeed Sir , that we be so , but it 's necessary also that Grace make us so , unless we can make our selves so . Qu. But how can Obedience be for the Glory of the Father , Son , and Spirit , when the necessity of Holiness is so destructive to free Grace ? An. Obedience in its proper place , and for its proper end , is not destructive to free Grace : But when Hypocrites will assign it a room which God has not appointed , as to justifie us before a righteous Iudge , and give us a proper right to Heaven , then it crosses the design of free Grace . Qu. But how can Holiness be for our honour , in making us like God , when the perfect Righteousness of Christ would be more for our honour ? An. Good , Sir , be not angry , and I l'e tell you : Inherent Righteousness is much for our honour , being compleat in its kind ; but Imputed righteousness is more for our honour , being absolutely compleat . Qu. But you say , Holiness is for our Peace ; Must we then at last fetch our peace from our Duties and Graces , is not this to renounce Christ ? An. Pray , Sir , be not so hasty , we have our Reconciliation with God , and Security from his Wrath , by the Blood of Christ ; but we have our inward peace in the Conscience , from the evidence of our Sanctification . Qu. But does not Doctor O. say , That we must not set about correcting our Lives ; for by the deeds of the Law , no man is Justified , and that if God should mark what is done amiss , there 's no standing before him ? An. Yes indeed does he , That we must not set about correcting our Lives , in order to Justification before the Righteous Judge of all the Earth . Qu. But how can Holiness serve for the Conviction of Enemies , when it is not Essentially necessary to his Friends ? An. Indeed , Sir , if you will believe me , it 's Essentially necessary to all his Friends ; and I pray it may prove more serviceable to the Conviction of his Enemies . Qu. Wilt thou dare to Contradict me ? I tell thee , I am resolved , they shall hold , that Holiness is not necessary to Salvation . An. Nay , pray Sir , do not force them to that : And if you can make any shift , Rail at them upon some other account . Qu. But how can Holiness be necessary to the Conversion of others , when men may be Converted without it ? An. Ay , indeed , if your Worship can Inform us how to conceive of Conversion without Holiness , you shall be owned for the Wisest man in all the Parish . Qu. But why cannot the Righteousness of Christ keep the Judgments of God from others , more effectually than the Holiness of men ? An. Because visible Holiness honours God most before men and therefore he will honour it most with visible Mercies . Qu. But how can Obedience be necessary to the state of justified Persons , when they are cloathed with the Robes of Christs righteousness , which is the only Foundation of our Communion with God ? An. Very well , Sir , for though Christs righteousness be the Foundation of our Communion , yet Holiness and Obedience , give us a meetness and fitness for the exercise of that Communion . Qu. But how can Holiness be ne●…essary to Sanctification ? An. Holy Obedience is necessary to Sanctification , because the new Creature is Nourisht by suitable Acts of Obedience ; even as all other things are fed by those things of which they are made . Qu. But is not this Idem per Idem ? An. No , I assure you Sir , for the Vital Principle of Obedience , and the Living Fruits of it are really two distinct things . Qu. But yet I cannot see any necessary Obligation to Holiness , from those mens Principles , what should be the Reason ? An. I can soon tell you that , Sir , do younot remember , you almost Pored out your Eyes , in the second Section . Qu. I have one question more , answer me that , and take all : Is Holiness necessary to Salvation , as a means to an End ? Now speak to the purpose . An. Really , Sir , it is absolutely and indispensibly necessary . Qu. This is indeed , Home , Pertinent , and somewhat to the purpose ; bút yet I have a question or two more , I am sure will Choak you : Come on your ways , young Man : What say you ? What , Holiness necessary to Eternal Life , and yet neither the Cause , Matter , nor Condition ? An. Sir , I perceive you have a frail Memory , for you quoted the Doctor just before , saying , It was neither Matter , Cause , nor Condition , of our Iustification : And now you put the question about its being the Cause , Matter , or Condition , of Eternal Salvation . Qu. Did you spie that ? An. Do you think your Readers have all pored their Eyes out , as well as your self ? Quest. Well , hold your peace , I will now Irrefragably prove , Holiness to be a Cause , at least Causa sine quâ non , of Eternal Life : What say you to that ? An. Pray spare your pains , lest you spoil the Cause ; for if you can prove it no better a Cause , you had as good let it alone , for Causa sine quâ non , non est Causa ; we allow it to be both the Condition and the Matter also of Eternal Life : It 's the Condition , for the Doctor has owned expresly , That none shall come to the end , who walks not in the way : And it 's the Matter too , for Grace is Glory begun , and Happiness is Holiness perfected . Qu. Well , I will not Dispute about words , I am content it should only be a necessary way to Eternal Life : But what becomes of Christ then , who is the only way ? An. Take you no care for that , Christ is the only way of Merit , Purchase , and Procurement ; but Holiness is a way of Means , preparatory Meetness , and Fitness for Eternal Life . I suppose you sometimes read the 11th . A●…t . of the Church of England , which acquaints you , that we are Justified only for Christs Merits , and yet justified by Faith only . There may be several Only's in the same Effect , and yet each the Only one , in suo genere . Qu. But is not the Righteousness of Christ able to save us , without an additional righteousness of our own ? An. No , Sir , for the Righteousness of Christ being made ours , by the appointment , constitution , and free Gift of God , we must enjoy the benefits of it , in that Method it pleases the Donour to Ordain . It 's reason the Giver should dispose of his own Gift : And yet it 's true , the Righteousness of Christ is able to save us without any of our own , employed for that special end for which the righteousness of Christ is used . Qu. But do the Active and Passive Righteousness of Christ both free us from Guilt and Punishment , and give us an actual Right and Title to Glory , and yet can we not be saved without walking in the ways of God ? An. Concerning Active and Passive righteousness , I shall say little ; but , never flatter your self , without walking in the Ways of God you can never be saved . For it 's plain , That no Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall Inherit the Kingdom of God. Qu. But what then becomes of Free-Grace ? An. It 's quite shut out of some mens Principles ; but as to us , we own it the great Spring of all our present enjoyments , and future Expectations . Qu. But is not this to Eke out the righteousness of Christ with our own ? An. I have told you , our Holiness is no Patch to Christs Righteousness , but has its Distinct concerns , Peculiar uses , and Proper employment , in the Salvation of Believers . Qu. Say you so ? I protest thou art the most Pertinacious , Refractory , and Obstinate Creature that ever I Catechised in my life : But I let thee know , I am resolved , that they shall hold , in spight of their teeth , that Holiness and Obedience , are not necessary to Salvation . Now the short of all this long Discourse , our Author gives us in these words : That to know Christ , is not to be thus acquainted with his Person , but to understand his Gospel in its full Latitude and Extent : It 's not the Person of Christ , but the Gospel of Christ , which is the Way , the Truth , and the Life . To which I only say , 1. It 's a strange Definition of the Knowledge of Christ , that it is , not to know Him : To know , is to be Ignorant ; to see , is to be Blind . 2. It 's impossible to understand the Gospel in its Latitude , but we must thus know Christs Person ; he has Learnt little that has not Learnt the reconciliation made in the Blood of Christs Cross. 3. Though the Scriptures be the way and Means , yet the Person of Christ is the way of Mediation , whereby we come to the Father : And though we have Direction , Instruction , Encouragements from the Scripture , to walk in the way of Holiness , yet we have Grace and Ability from the Lord Jesus Christ , who is a Head of Influence , as well as Authority , to all that are in Covenant with him , to walk in that Way . At length , the Gentleman having Discharged the Office of a Catechist , will let us know how terrible he is for an Exorcist : He falls a Raving , and Conjuring at the acquaintance with Christ , that the Candles seem to burn blew , the Ground to tremble ; and in this Sulphureous Vehicle , we shall see him Raise his Spirit . Acquaintance with Christs Person is only a work of Fancy , teaches the Arts of Hypocrisie , undermines the Fundamental Design of the Gospel , makes Men incurably Ignorant , endless Talkers , insolent Censurers , and every Boy learns to Despise the Ignorance of his Teachers . Our Author is Whistling over to himself his wild Notes , just like a Black-Bird in the latter end of February , that he may not be to seek in March : So here he gives us a Synopsis of Scolding ; the brief Heads of things upon any of which he can Write a Book as long as this : But what is the Matter ? Why , Boys despise the Ignorance of their Teachers . I had rather they should despise their Ignorance than their Knowledge : Ay , but they despise them for not knowing Christ , and the Mystery of the Gospel : Alas ! you do not pretend to know him , but have described the Knowledge of Christ by Ignorance of him : Oh! but the Laws of Christ will not down with them . At this rate ( I believe ) they never will : All Reverence to his Laws must cease , when his Person is exposed to Contempt : He that Teaches men to Mock at the Personal Excellencies , Beauty , Loveliness , Fulness of the Law-giver , does more surely , though more slowly undermine the Foundation of Gospel-Obedience , than he that brings his Mattocks to the Commandment itself . The Reader perhaps is not aware what design our Author has upon him : Why , He hopes that good People will hereafter have better thoughts of him , and his Fellows , that they are not such Strangers to Christ , as they may Imagine ; for he has a greater Reverence for him , than to be so Rude and Unmannerly , than to make bold with his Person , and with his Laws . I could heartily wish , indeed , our Author were no stranger to Christ , ( but it 's better so than worse ) to be Ignorant of Him , may perhaps prove his best Plea for Enmity against Him : For his Boldness , I cannot tell how more unmannerly he could well be ; he has divided his chiefest and most glorious Titles , whereby the Spirit of God has Recommended him to our best Affections , the Gospel Portraitures of Christs Loveliness , &c. he calls Romantick Descriptions ; he has Overthrown and Confounded , all his Offices , Cancel'd the main Ends of Christ's coming into the World , turn'd all that 's Sacred into Drollery , and yet he thinks he has not made bold enough with Christ. From hence he takes occasion to fall into some admiration of the Church Catechisme , and the Wisdom of the Church in feeding her Children there with wholsome and substantial Food . It will be long enough before he commends the Wisdom of the Church in her Articles , put forth to be the Standard of the Faith of all that are to instruct the Churches Children : I shall entreat our Author , seeing he is so passionately in love with the Catechism , to practise it more ; to keep his Hands from Picking and Stealing ; ( for Volkelius , Shlictingius , &c. complain heavily of him ; ) and his Tongue from evil speaking , lying , and slandering ; ( and herein another sort of men make lamentable Complaints . ) There is but one thing more , whereof he will take Notice ; and I am heartily glad on 't , for I feared when his hand was in , there would have been no End of this rayling Humour : But why he should call it one thing more , I cannot imagine , when 't is but the same strain of Prophane Scoffing at the Concerns of Religion . But let us hear that one Thing : When the Scripture speaks of the Knowledge of Christ , it includes not onely the speculative part of Knowledge , which consists in true Notions ; but the Virtue and Efficacy of it in the Government of our Lives . Surely , this is not the one thing he would speak to : No , no ; These men talk of an Experimental Knowledge of Christ : Now he comes to it : The meaning of which is , that this Acquaintance with Christs Person , warms and heats their Fancies , moves their Passions ; sometimes they find great breakings of heart , they melt and dissolve into tears for their sins , when they remember their Lord suffered for them ; They see him hang upon the Cross , &c. It requires no great Wit to be Prophane ; common Abilities will serve to represent the Truth to disadvantage ; he that presumes his Tongue is his own , may let it run ryot without Truth or Honesty . 1. This Acquaintance with Christs Person ( says he ) heats their Fancies . Thus he has told us before , p. 95. That the workings of the Law , the Offers of Christ , and our entering into Covenant with him , is but the working of heated Fancy , and Religious Distraction ; that to speak of Christs beauty , loveliness , fulness and preciousness , are but Romantick Descriptions of him : That is , All is Fancy , that comports not with his own extravagant Whims●…y . The Knowledge of Christ , informs our Judgements , affects our Hearts , reforms our Lives ; and it will argue little love to our Redeemer , if we entertain meaner thoughts of him , by loud Clamour , and impotent Reflections upon him . 2. It moves their Passions ; and if we be a little passionately affected with the love of our Redeemer , it 's a pardonable Errour : When our Author would curry favour with his Reader , and perswade him , that for all his scandalous Expressions , he was no Enemy to Christ , he could say as much as that came to , p. 184 , 185. This is a Sacrament wherein we celebrate the Love of our dying Lord , and express our most passionate Love to him : Here is Love , passionate , and most passionate Love ; and yet others Passions must not be moved , for fear they set the Town on fire . 3. They find great breakings of heart . I would we experienc'd them more , upon Condition we were ten times more reviled for them : but I cannot well conceive , how the Heart should be broken from sin , that is not broken for sin ; and though this is grown so despicable a Matter in his eyes , yet we have this Relief , that a broken and contrite heart God will not despise . 4. But they melt , and dissolve into Tears , when they remember what their Lord suffer'd for them : They are content he should be called their Lord ; if others renounce him , they are willing to own him ; It 's better to be reproached in this World , that they have a Saviour , than condemned in the next World , because they have none : and let it be their , and all our Cares , that Men may not hate us for professing Christ ; and God too , because we do but profess him . But is it so heynous a Crime , to weep at the remembrance of what Christ suffer'd for us ? We pray that God would fulfill upon us that Promise , Zech. 12. 10. That he would pour out his Spirit upon us , that we may look upon him whom we have pierced , and mourn over him , and for him , as one mourns for an onely Son ; and we say with Holy Herbert , If thou hast no Sighs nor Tears , Would thou hadst no Sins nor Fears ; Who hath These , Those ill forbears . But , 5. They see him hang upon the Cross , and have all his Agonies , and dying groans in their ears . Well , if Faith represents to us a crucifyed Christ , the Galatians were not called foolish upon that Account : When we read that Christ was amazed , and sore troubled , that his Soul was exceeding sorrowfull , even to death , that it express'd from his Body clods of Blood ; all the Question is , whether we ought to Read these things between sleeping and waking ; or get the most lively and powerfull Impressions of them upon our Souls ? The Primitive Church used to pray , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libera nos Domine : And the Present Church of England ; By thine Agony and bloody Sweat , by thy Cross and Passion , good Lord deliver us . 6. They Curse their Sins that nayled him there . The truth is , they do not bless their Sins for crucifying Christ ; though he was a Person above our Authors scorn , that used that Hyperbole , Foelix Peccatum quod peperit Christum : But sin has proved so dishonourable to our God , so wounding to Christ , so grievous to the Spirit , so bitter to the Conscience , that we would say the worst by it we can , on this side Cursing . And this we have good Authority for , pag. 185. The Memory of what Christ has done and suffered , excites in us a just Hatred of our sins . So that , were we but Masters of his Regular Proportions , could we but find the just Measure of the Hatred of sin , and Nick it exactly ; betwixt too much , and too little hatred of sin , we might escape the severity of his Censure : Hitherto we have been taught , That the just Measure of loving Christ , is to love him without Measure ; and the just Measure of the Hatred of sin , is to hate it without Measure ; but our Author ( good Man ) is very solicitous least we should over-love Christ , or over-hate our iniquities . 7. They tremble at the Thoughts of the Naturalness of Gods vindictive Iustice to him . And if they doe consider God , as one of purer eyes than to behold Iniquity ; if they do view his Holiness , and in the sense of their own vileness , cry out , Woe is me , for I am undone , because I am a Man of unclean lips : As good as they , or he , have trembled at 〈◊〉 sight of this Glorious , Holy , and Righteous Judge . 8. But they feel all the Horrors and Agonies of damned Spirits : I knew we should have a Rapper before we had done . Is this the Fruit of Acquaintance with Christ ? I question not but a Cain , a Iudas , a Spira , may have felt in this Life , something of the horrours of the Damned : The Apostle denounces some such dreadfull vengeance against Renegadoes from the Christian Faith ; Heb. 10. That there remains no more Sacrifice for sin , but a certain fearfull looking for of Iudgement , and fiery Indignation , to devour the Adversaries , v. 26 , 27. But these despairing horrours proceed not from an experimental Knowledge of Christ ( as our Author either ignorantly dreams , or maliciously calumniates , ) but from an Ignorance of him , the true design of his Death , in Reconciling God and Man : This is one of their Extreams ; for at other times they are ravish'd with his Love , charm'd and captivated with his Beauty , refresht and ravisht with his Comforts , &c. It is easie to observe , that our Author alwayes writes pro re natâ , just as the present occasion invites him ; for he will tell you , p. 396. That the Soul many times feels such great and Ravishing delights in all the Acts of Religion , as infinitely excell all the pleasures of Sense ; they relish great Pleasure and Satisfaction in the sense of Gods Goodness . P. 397. They must needs feel sometimes such divine Touches , and Impressions , as are the Effects ( if I may so speak ) of a mutual Love and Sympathy . And had these men but the Happiness to have express'd themselves in his very words , and Syllables , they might have said either the worst or best of Religion , they had pleased , without Rebuke . But all this ( he tells us ) may be no more than the working of a warm and Enthusiastick Fancy ; but then if it should prove the work of the Holy and Blessed Spirit , which he ascribes to Fancy and Conceit , how near it may come to the sin of those who ascribed that to Beelzebub , which was effected by the Finger of God , I must leave to his serious Consideration . Enthusiasm is much reproached , and little understood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Enthusiasme is , when the Mind is wholly enlightned by God : In which sence I pray God make us all Enthusiasts . And let the End of all that Ioy and Satisfaction that we have in Christ , be improved for Obedience ; That his Love to us may so powerfully constrain our hearts , that we may wholly live to him that dyed for us , and rose again , who is also at the right hand of God , making Intercession for us . To him be Glory . Amen . CHAP. IV. Sect. 1. Of our Union to Christ , and Communion with him . OUR Author will not in Courtesie , or cannot for Shame deny , that the Scripture does mention such a Relation between Christ and Christians , as may be express'd by an Union ; and that these Phrases of [ Being in Christ , ] and [ Abiding in Christ , ] can signifie no less . Now this Union to Christ being a very suspicious Phrase , he is deeply concern'd , to mollifie it with some such Healing Explication , that it may not prejudice , or however not utterly destroy his main design . To interpret it according to the sound of words , is to blow up himsels , with his whole Cause ; and therefore it is judg'd a safer way , to accommodate the Expression , if it will be tractable , or to force it , if it proves obstinate , to a Complyance with his own espoused Notions , and preconceived Opinions : And now we see , that the True Reason why he so zealously declaimed against that way of Interpreting Scripture in the last Section , was that he might without suspition serve himself of it in this . Some do not like his Tottering and Staggering way of wording his Matters : It may be express'd by an Union , and it can signifie no less than an Union : A form of speech invented doubtless to let us know , how unable he is to deny , and yet how loath he is to confess the plainest Truth . I have not forgot that he told us , p. 108. That the Scripture describes the Profession of Christianity , a sincere Belief and Obedience to the Gospel , by [ Having Christ , and Being in Christ ; ] but now he is graciously pleased to Mount them a little higher , and is gently content , that they should signifie no less than an Union with Christ. Four Notable Observations he makes to us in this one Section . [ 1 ] That those Metaphors which describe the Relation between Christ and Christians , do primarily referre to the Christian Church , and not to every Individual Christian. I am sorry that it must still be my great unhappiness to dissent from him , but seeing all Accommodation is desperate , we must bear the shock of his Reasonings as well as we can : Christ ( says he ) is called a Head , but he is the Head of his Church , which is his Body , as the Husband is the Head of his Wife ; No particular Christian is the Body of Christ , but onely a Member in this Body . This indeed would do pretty well , but that it wants two small Circumstances , Truth and Pertinency ; which being so inconsiderable , we may well spare in any of His Writings . And , 1. Methinks I want that sorry circumstance of Truth in his Argument . Christ is the Head of his Church , as the Husband is Head of his Wife ; but the Headship of the Husband over the Wife , will not exactly measure the Headship of Christ over Believers ; we must call in assistance from another Similitude , that of the Head in the Natural Body over the Members : Christ is a Head of Influence , as well as Authority ; he communicates Grace to Obey , as well as commands Obedience . And this is that the Apostle would teach us , Eph. 4. 15 , 16. — The head , even Christ , from whom all the Body fitly joyned together and compact , by that which every joynt supplyeth , according to the effectual working , in the measure of every part , maketh increase of the Body , to the edifying of it sel●… in love . Here 's an effectual Operation in every part , the Growth and Increase of every individual Member , by virtue of that Influence which the Head communicates to it : And now to make the Husbands headship over the Wife , to represent the whole of Christs Headship , is craftily to seduce us from the Consideration of that Grace which from Christ we receive , to help us in time of need . The Holy Ghost has singled out the most per , and perspicuous Metaphors , that outward things would afford , to instruct us in the Nature of that Union , and Relation that Believers have to Christ , the Priviledges and Advantages which they receive thereby , and those Duties which indispensably arise from thence ; and yet such is the incorrigible and untractable Nature of all outward things , such is their shortness , poverty , and narrowness , that they do not yield a Similitude that will adaequately , and commensurately express the total of Christs Grace , Mercy and Authority , or of our mutual Obligations and Duty . Much of the Poverty and Beggarliness of the Mosaical Types , lay in this , ( those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gal. 4. 9. ) that they could not represent Jesus Christ to the life , whom yet it was their design in some measure to shadow out . And when I have named a shadow , I have given a sufficient Reason of my Assertion ; for though a shadow may describe the general Lineaments of its Body , yet it will not paraphrase upon the Complexion : To supply this defect , it has pleased the Wisdom of God to institute that numerous train of Types , that so what could not be express'd by any one , might yet in parcels be described by Another . Hence is it , that one Type represents the Death of Christ as a Sacrifice for Sin ; as the Goat of the Sin-offering , Lev. 16. 15. Another , the Intercession of Christ at the right hand of the Father ; as Aarons appearing in the Most Holy place upon the Feast of Expiation : The same Wisdom has it pleased the Spirit of God to exe●…cise , in describing to us the Union and Relation betwixt Christ and Believers ; for , seeing that no one single Metaphor , however borrowed from the nearest , and most intimous Relation upon Earth , could possibly convey to our understandings all that Mercy , Grace and Love , which from Christ issues to all that are in Covenant with him ; nor all that Reverence , Love and Duty , which from Believers is due to a Redeemer ; therefore has he chosen out many , that so by putting together the Mercy and Duty which is comprehended in each , we might spell out the Meaning of what is wrapt up in that Relation wherein we stand to him . But , 2. It wants Pertinency as well as Truth : For , what if no particular Christian be the Body of Christ. yet is he a Member of that Body ; and Christ , as Head of that Body , is related in particular to him , without the Intervention of the Body . A Body is nothing else but the result of all the Integral parts put together in their due Scite , and proper Order : and the Church is nothing else but the aggregate of many Christians united under their proper Pastor : And as the Head in the Natural Body is immediately related to all the parts , so is Christ immediately related to every true Christian. If then he will argue thus , No particular Christian is the Body , therefore Christ is primarily related to the Body ; any one with as much honesty may inferre , Every particular Christian is a Member of Christ , therefore , Christ is primarily related to every particular Christian : And thus the Conclusion will be as far to seek as ever ; Whether this Metaphor of a Head does primarily referre to the whole Body , or particular Members . But let us go on : Christ is called a Husband , ( says he ) but then the whole Church , not every particular Christian , is his Spouse , as St. Paul tells the Church of Corinth , 2 Cor. 11. 2. I have espoused you to one Husband , that I may present you a chaste Virgin to Christ. To which renowned Argument , I have many things to oppose . 1. If the Church of Corinth was the Spouse of Christ , then the Church of Ephesus , that of Coloss , that at Philippi , and to be sure the Church of Rome , will put in their claims with equal right to that Title ; and then what becomes of what he asserts , p. 14●… . Christ is a great Enemy to Poligamy , and has but one Spouse . Is it not great pity a Conceit so ingenious , should have its Neck broken at the first Encounter ? And , 2. If Christ hath but one Spouse , and yet every particular Church be his Spouse ; it ▪ s but crumbling the Metaphor into more minute particles , and then he may be a Husband to every individual Believer . 3. The Text proves not that Christ has but one Spouse , but that the Church hath but one Husband ; I have espoused you to one Husband . 4. Though the Metaphor may perhaps more fitly express Christs Relation to particular Churches , than particular Believers ; yet this hinders not , but that Christ may be primarily related to particular Believers : For the Metaphor does not express the Order of Christs Relation , but the Relation it self . The word Church is onely a Term of Art , which expresses the same Persons collectively , who distributively taken , are each immediately related to Christ. Again , Christ ( says he ) is a Shepheard , and the Christian Church is his Flock , for the Relation between Shepheard and Sheep , doth primarily concern the whole Flock . This is but one Doctors opinion at most , and will hardly mount it up to the Credit of Probability . For , 1. A Shepheard may be related to one single Sheep ; and that one is enough to keep alive , and maintain the Relation ; one Sheep will denominate him a Shepheard , though there must be more than one to constitute a Flock . As there was a first Man , related to God , as a Creature to his Creator , before there was A Church ; so there was a first Disciple , a first Believer , or Convert , and that one under the Pastoral Charge and care of Christ the great Shepheard , ipso facto , as a sincere Convert , and sound Believer , and yet that Individual would not make a Society under Bishops or Pastors . 2. A Flock is made up of many Sheep ; now that which constitutes , is at least in order of Nature before the thing constituted : The whole is made up of parts ; and I have been taught to presume , that the parts are in order of Nature before the whole : A Shepheard does not muster a company of howling Wolves , and roaring Lyons , and then by that Collection make them a Flock of Sheep ; but he gathers particular Sheep together , unites them into one Fold , and thereby they become a Flock . The way of Christ is not , to amass a Medley of debauched Varlets and Scoundrels , and by making them a Church , make them Christians ; but he seeks out for his own Service , particular Christians , and out of these Materials he forms his Church . Again : Christ ( says he ) is the Rock upon which his Church is built , and the Christian Church is a Holy Temple . Let him take it ●…or granted , if it will do him any service ; but is this Rock , this Foundation , this Corner-stone , related primarily to the Building , or to the particular Stones ? The Apostle Peter , who was a wise Master-builder in Church-work , understood the Method much better : 1 Pet. 2. 5. To whom coming as to a Living Stone ; ye also as lively Stones , are built up a spiritual House : Hence ordinary understandings would conclude , that the building did not make the materials , but the materials made the building ; the Spiritual House did not make the Lively Stones , but the Lively Stones made the Spiritual House : Such Language the Apostle durst use ; these lively Stones were first united to the living Corner-stone , and the product of all was , a beautifull Fabrick : And thus was Solomon's Temple built ; the materials were exactly fitted , and squared for their respective uses and places , and there was nothing to doe but to joyn them together , and out of those ( after seven years Labour ) there grew up a Holy Temple : Had He built of Bricks , the Edifice would never have converted them into hewen Stones ; and had he used onely Sycamores , they had never been turned into Cedars by being Sleepers in the wall . I must therefore abate him an Ace or two of his general Conclusion : All these Metaphors in their first , and most proper use , referre to the whole Society of Christians . In Isa. 9. 6. Christ is called the Everlasting Father , which Metaphor ( if it be a Metaphor ) does primarily express the Relation of Christ to every adopted child , and not the Relation of Christ to Children in gross , and in the Lump : A Father is as really so to one child , as to Twenty ; he may be a Father to more , but not more a Father . It will sound harshly in the Ears of any that have not lost them under the Cataracts of Nilus : to say , That Father does not primarily describe the Relation of Philip ( v. g. ) to Alexander , Iohn , &c. but to children , in the first place , and then at second hand , and through a remove or two , to Alexander and Iohn . Thus is the Everlasting Father primarily related to every childe , by virtue of his Adoption , and Regeneration ; and secondarily to them all as brethren , related to one another , living under the same Discipline , and Laws of the Family . [ 2 ] He observes further to us for our Learning : That the Union of particular Christians to Christ , is by Means of their Union to the Christian Church : Which he as Learnedly proves from 1 Cor. 12. 27. Ye are the Body of Christ , and Members in Particular . Where the strength of this Argument lies , I confess , I see not : That the Church of Corinth was the Body of Christ , That I plainly see : That every particular Member of that Church , was a Member of Christ ; I think I see that too : But that it was therefore a Member of Christ , because it was United to that Body of the Church of Corinth ; I own my Dulness , that I cannot see : And I have some scruples that makes me Halt , and not so Nimbly go on both Feet into our Authors Opinion . For , 1. If particular Christians by being United to the Body , become the Members of Christ , then what Medium of Union have these particular Churches to Unite them to Christ ? We poor Folks of the Laity have an Expedient found out to Unite us to Christ , namely , by Uniting us to the Church under the Bishops , and Pastors : But what shall become of the Bishops and Pastors themselves ? What Provision is made for them ? VVhich way shall they be United to Christ ? Some ( indeed ) talk of Uniting them by their Metropolitans , and them again by their Patriarchs , and then these by the Pope : But who shall Unite him , poor man ? I see here 's a Design laid to prove the Pope to be Antichrist . 2. VVhen a Church is first Collected , I am perplexing my self how the first Convert , the first Believer comes to be United to Christ , when there is never a Church existing by which he should be United : And it troubles me to think , what a long while that unhappy Creature may be Holy , and very Religious , and yet cannot be united to Christ , because others will not consent to become a Church ; and thus he must necessarily perish , though he be thus Holy , and Devout , because others will not go to Heaven with him . But , 3. VVe must suppose , that Baptism Unites us to the Visible Church : Now , either this single Person was United to Christ before his Baptism , or not : If he was , then the Cause is lost ; for then Union with the Visible Church , is not the only Means of our Union to Christ. If not , then , 1. What a sad Generation of Wretches must be the Ingredients of a Church ? And some will define it , as others have made it ; A Cage of unclean Birds , and a Hold of every filthy and unclean Spirit . And then , 2. It will be the unquestionable Duty of the Pastors of the Church , to admit into the Society , the most Profligate Rascals , that offer themselves : For what would you have them do ? Shall they be so Barbarous and Inhumane , such bloody Murtherers of Souls , to deny them the only Means of their Union to Christ ? And what would you have the poor wicked wretches do ? Repent , and believe , and turn from their sins ? Alas ! all 's to no purpose , they can never be United to Christ , without the only Means of Union ; were they as Meek as Moses , as Patient as Iob , as Believing as Abraham , they are never the nearer Christ ; and therefore as good come Loaden with all their Villanies , and Triumphing in their Rogueries , and be but united to the Church , and all in good time , they may come to be United to Christ : But surely the Church of England has Instructed her Children otherwise . I shall not press our Author with the Articles , because he 's no great admirer of them ; but because he so adores the Catechism , I shall remit him thither for Satisfaction . Qu. What is required of Persons to be Baptised ? Ans. Repentance , whereby they forsake sin ; and Faith , whereby they stedfastly believe the Promises of God made to them in that Sacrament . If now such a Faith , such a Repentance , as are here described , must qualifie a Person for Baptism , that he may be United thereby to the Church , and so to Christ ; I would gladly learn , whether such a faith , and such a repentance , will not serve to Unite him to Christ , antecedent to his Baptism ? And if not , whether the Church can contribute any more to his Union with him ? Another Reason of our Authors , proceeds thus : The Church is Christs Flock , and every Christian who is of this Fold , is one of Christs Sheep . In good time ! but is he therefore , and onely therefore , one of Christs Sheep because he is one of this Fold ? Or rather taken into the Fold , because he was first one of Christs Sheep ? But if indeed this be the real way to Create sheep , by taking any thing that has four Legs into the Fold , it will be a Noble piece of Charity to revive the Tribute of Wolves ; and if the Breed should be worn out in England , we know from whence to recruite the Sheepfold ; but still he proceeds , and I perceive he has a mind to prove something if he knew what . The Church is Christs Spouse , every Christian is a Member of that Society , which Christ owns for his Spouse , but every Christian is not Christs Spouse . No ? Why not ? Now comes the Knocking-argument : He is a great enemy to Poligamy , and hath but one Spouse . Wonderful ! So is Christ a great Enemy to Monsters , and Prodigies , and has but one Body : And yet for all this , our Author could allow the Church of Corinth , to be his Spouse , to be his Body , and then I will allow the Church of Smyrna , to have been his Body , and his Spouse , and others ( as their affections lead them ) will no doubt allow other particular Churches to be his Body , his Spouse ; and then Christ shall have as many particular Bodies , and Spouses , as there are particular Churches upon the Face of the Earth ; and so this Doughty argument Vanishes into Smoak , and nothing : and in lieu of it , I will offer him another . It 's impossible to be United to Christ , without the only Means of Union , but it 's possible to be United to Christ , without being United to a particular Church , therefore to be United to a particular Church , is not the only Means of Uniting us to Christ. The former Proposition we will for once humbly beg at his hands , and do not doubt but he will charitably grant it ; the second is Evidenced from hence : When particular Churches are broken in pieces by Persecution , or otherwise , yet the true believing Members are not thereby separated from Christ ; they cease not to be Christs Friends , because the World is their Enemy : Yea indeed ( says our Author , pag. 165. ) If there be no Visible Society ( as it may happen in time of Persecution ) it must of necessity alter the Case . That is in plain English ; his Discourse had been Strong , if it had not been Weak ; and our Union to the Church had been the only Means of our Union to Christ , but for one ill favoured Business , that there is another Means of our union to him , and we may be united to him without it . I grant ( indeed ) with much readiness , that it is our unquestionable Duty , and when all Circumstances concur , our Indispensible Duty for every Christian to joyn himself to some particular Church ; the Command of Christ has made it so : The Edifying our own Souls in Faith , Love , Comfort , adds to that necessity ; the Glorifying of our God , and our Redeemer , in a visible Profession of , and Subjection to all his Ordinances , heightens that Necessity ; the enjoyment of many Gospel Ordinances which presuppose a Church-state , add more weight to the Necessity , and that our Union with Christ has more Bonds laid upon it , by this means , I freely own ; but that our Union with the Church , is the only means to Unite us to Christ , I must see better Arguments to prove it , before I know how to believe it : Our Union with Christ , is by Invisible and Internal Ligaments , and if there were no other , than what a Visible Church can afford , I do not see , but all Christians are Obliged to be Hypocrites . The great Promises of the Gospel , those of Justification , Adoption , and Sanctification , are made to Individuals , and how to apply them to whole Churches , otherwise than by the Individuals , is unconceivable : They are single Persons , that are Justified , Sanctified , Adopted , Pardoned , and Saved , and not a Complex Notion , which is only an Operation of the Mind conceiving of singular things , as they relate one to another . There is yet one Text of Scripture , which our Author has reserved as the Triarij to the main Battle ; and though his Jelites be Cut off , and his Body shaken , yet so long as his Reserves are entire , and unbroken , he cannot be totally Routed . The place is , Iohn 15. 1 , 2 , 3 , 4 , 5. I am the true Vine , and my Father is the Husbandman . — Abide in me , and I in you . As the Branch cannot bear Fruit except it abide in the Vine , no more can ye except ye abide in me . Now because he lays such a Stress upon , and places all his Hopes and Confidence in this place , I shall particularly Examine , 1. His Interpretation . 2. His Reasons for that Interpretation . 3. The Use he makes of this Interpretation . ( 1. ) For his Interpretation , it has more Faces than Ianus ; and more Colours than the Rainbow . I am the true Vine : Where [ I ] signifies Christ together with his Church : There 's one Face . But pag. 146. He repents that ever he took the Person of Christ into the Paraphrase , for fear some ill disposed persons should make an ill use on ▪ t , and therefore he Glosses it thus : I am the true Vine , that is the Church : So [ I ] is grown a Church . But yet that neither will not answer all his Occasions , nor stop all Gaps , and therefore it must put on another shape : pag. 147. When Christ speaks in the first Person [ I ] he cannot mean this of his own Person , but of his Church , Doctrine , and Religion : And yet for all this it will not do the Feat , but it must pass through one Metamorphosis more , and it signifies , a sincere and hearty Belief of the Gospel . So here we have got the Act and the Object Married together in this one word [ I : ] A man would conclude he had found at last Aristotles Materia Prima , it 's Omnium formarum capax : Nothing in Act , but every thing in Power , a piece of soft Wax , that 's plyable to any Impression , a mere blanck Paper , you may Write down your own Conditions : But what is meant by the Vine ? Why that 's the Church too , pag. 146. That is , the Church , which is founded on the belief of my Gospel , is the only true Church : Or , I am the Vine , that is , the Church is the Church ; but let us proceed . He that abideth in me : [ In me ] that is , the Christian Church : [ I in him , ] that is , the Christian Doctrine ; For without me , you can do uothing : That is , without a sincere belief of my Gospel . And now he presumes he has laid his Matters so Closely , Evenly , and Regularly together , that he may defie the Cunning of the most expert Caviller to disturb them . And yet to deal openly with him , he has not lead me Captive by his fair Colours and regular Proportions . For , 1. I find his way of Interpretation meerly Arbitrary , such as has no other Foundation but the Soveraign will of the Commentator ; he deals with Scripture as if it were his perfect Vassal , and he the absolute Monarch of the Word of God ; and that his Paraphrase knew no other Language than his Car tel est nostre plaisir : For such is our Will and Pleasure ▪ Let the Reader take but a taste : He that abideth in me , and I in him . Where [ Me ] must signifie the Christian Church , and [ I ] the Christian Doctrine . For we must know for our Learning , that [ Me ] in the Ablative case , must always signifie a Church ; but [ I ] in the Nominative case , that 's the Christian Doctrine . And if any peevish Fellow shall Object that it 's a huge Wonder that such a slight Variation of the Case , should alter the Signification . Every puisny Shool-Boy will inform him , that the varying the Case , does wonderfully alter the Case . Now had it been Referred to a Hundred Systematical , Heavy-headed Divines , they would have concluded , One and All ; that if [ I ] signifie a Doctrine , [ Me ] will signifie the same : And if [ Me [ signifie a Church , [ I ] will signifie neither better nor worse , but a Church too ; but when a Zaphnath Paaneah , a Revealer of Secrets , shall take the Matter in hand , he will shew you the difference . 2. Another Exception I have against this Interpretation , is , That Christ has often spoke in the first Person , He has compared himself to many other things , and yet never intended any thing by [ I ] but his own Self , Iohn 10. 11. I am the good Shepherd . And besides that , we have had our Authours Suffrage to it , the thing it self makes it evident that Christ speakes there neither of Church , nor Doctrine . The Fold , must signifie the Church : The Pasture , will answer the Doctrine , and Christians they are the Sheep , but Christ himself is the Shepherd . And yet one signification more for this poor [ I ] will do the business , let it signifie the Pastors and Bishops , and that will heal all . And I do not doubt when he has need of them , he can fi●…d a Dozen more significations of that one word , that one Letter [ I. ] Again , Iohn 10. 7. Christ says , I am the Door . Now the Church is evidently the House , or Temple , and so [ I ] will not do very well for Church , in that place : And the Doctrine , is the Orders , and Rules for Government of the House ; and therefore we had not best make [ I ] signifie Doctrine neither , in this place : Oh! but then ( and it was well thought on ) Baptism is a Sacrament of Admission into the Church , and then it will run as Glib upon the Tongue as may be , I am the Door ; that is , Baptism is the Door . But what shall we say to Iohn 6. 48. I am the Bread of Life . Oh! that is wondrous easie , and the Interpretation natural , and without straining ; that is , My Doctrine is the Bread of Life , which answers the Manna . But then Christ tells us , ver . 51. That the Bread which he will give is his Flesh , which he will give for the Life of the World. What shall become of us now ? Why our Author must take advice with his Pillow about this Difficulty , and let it signifie any thing in the World ; Black or Blew , provided it do not signifie the Person of Christ , and the Interpretation is authentick , and by to Morrow-morning , shall shine with it's own Light. 3. This Interpretation avows false Doctrine . He had told us : That by He that abideth in me , is meant , he that abideth in the Christian Church . And our Saviour assures us , ver . 5. That without [ Me ] ye can do nothing . Now in just proportion to his Interpretation , the sence must run thus : Without you be in the Christian Church , it 's impossible ye should do any th●…ng that is good . And how notoriously false this is of a particular Church , is evident , how many particular Churches have been dissolved ; The Shepheard smitten , and the Sheep scattered , and yet the Indivi●…uals have brought forth Fruit in patience . Our Author should have considered this a little better : Why so he has . Without me ye can do nothing ; that is , Without such a sincere and hearty belief of my Gospel . Well , but we were told , that by [ Me ] was meant the Church : And we took it for granted , that if we met with it in the Ablative case , it ought to signifie the Church ; And must it now signifie the Doctrine ? How often has the Wind turned in half an hour ? Oh! but you are to understand , that , then it was in the 4th . ver . Abide in me : But this is in the 5th . verse , Without me . And so the Rule will be this ; That whensoever you find it in the Ablative case , in the 4th . verse of any Chapter , then it signifies the Church ; but if it fall out to be the Ablative case , and the 5th . verse , then believe it , you shall do well to Interpret it by Gospel or Doctrine : But still here 's an odd Scruple behind ; For what will become of ver . 4 ? Abide in Me , and and I in you : As the Branch cannot bear Fruit of it self , except it abide in the Vine , no more can ye , except ye abide in Me. Now our Authors Gloss is this , [ abide in Me , ] continue in the Church ; and [ I in you , ] let my Doctrine continue in you . And then the following words must be thus Paraphrased : As the Branch cannot bear Fruit of it self , except it abide in the Vine , no more can ye except ye [ abide in the Church : ] Which spoken of a particular Church , is utterly false ; and there 's no help left , but only this standing Rule : That [ Me ] in the beginning of a verse , signifies a Church ; but in the latter end of a verse , it always signifies a Doctrine . And then the 5th . verse too , will be as plain as a Pike-staff : He that abideth in me , that is , in the Church ; and I in him , that is , the Doctrine in him ; the same bringeth forth much Fruit : for without me ; that is , without a sincere and hearty belief of my Doctrine ( or to disguise it a little , say Gospel ) it 's impossible you should do any thing that is good : And surely , never was a small piece of Armour better placed , nor to better purpose , by the Wit of Man. I have done with his Interpretation , but that I cannot forbear to give the Reader the Summe of what he has said : That Church which owns my Doctrine , is the true Vine : and all you who make a publick profession of Fait●…o in me , ( i. e. of a belief of my Gospel ) and live in Communion with one another , are the Branches of this Vine ; and whoever of you continue stedfast in this Profession , and Communion , and do not only make a visible profession of Faith in me , but suffer my Doctrine and Precepts to dwell and abide in you too , to Govern your Wills and Affections , and direct your Conversations in the World , all such of you will be very Fruitful in good Works . And it 's very likely to be true , for it would be a great wonder if they whose Wills , and Affections , and Conversations , are Govern'd by the Word of Christ , should do nothing that 's good ; because most things in the World , are what they are , excepting only Christs Person , which shall signifie , Many , Divers , Contrary Things , and in short , any Thing besides Himself . ( 2. ) His Interpretation being so Arbitrary , Precarious , Self-Inconsistent , and Ridiculously false , I need not much trouble my self with his Reasons ; nor should I , but that they also discover its ●…ness . Reason 1. The Iewish Church is frequently in the Old Testament called a Vine , Isa. 5. 1. I will sing to my Beloved a Song concerning his Vineyard . My Beloved had a Vineyard : Iudge between me and my Vineyard . And now he must be very blind , that does not see the Church is compared to a Vine ; though some will be so Peevish , as to fancy some small difference between a Vine , and a Vineyard . But yet it is called a Vine , Jer. 2. 21. Very true : Ergo , What ? Why therefore Christ is not compared to a Vine , in the New Testament . And therefore it must signifie Doctrine , Gospel , Religion , and Twenty things more . But , 1. Tell me seriously : Did God , or any of the Prophets , ever say , I am the Vine ; and then teach the Iews to discant thus upon it ? That is , The Church which is founded on the belief of Moses his Doctrine , is the only true Church . When the Prophet will describe the Church by a Vine , he tells you expresly what he intends ; and there 's an end of all Controversie : And so would our Saviour if ever he intended to be understood , till a happy Head should , after Sixteen Hundred Years , light upon the Mystery . Ay , but the Christian Church is expresly called an Olive Tree , and the Members of it called Branches , Rom. 11. 17 , 18. Expresly ? And must we then split against that Rock , and Interpret the place , by the express the sound of words ? Two things let him consider at his Leisure , 1. Whether it be the Christian Church that is there compared to the Olive-Tree . 2. Whether it be said , that Christ is the Olive-Tree : Which expression if he can produce , and then make it out , that [ I ] am the Olive-Tree , signifies the Church is so ; we will then freely confess he has bidden fair towards a probability for the truth of his Interpretation . 2. Because God is called the Husbandman , who takes care to Dress this Vine , which cannot be understood of Christ , but of the Church . This Reason seems to carry some civility towards Jesus Christ , and therefore deserves a fairer Treatment than the strength of it can challenge . Let this suffice : The Father is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Husbandmand , in respect of the Branches of the Vine , ver . 2. Every branch that beareth Fruit he purgeth , that it may bring forth more Fruit ; and every branch that beareth not Fruit , he taketh away . 3. Christ speaks of such branches in him as bear no fruit : Now there can be no such branches in the Person of Christ , for our very Union to Him will make us Fruitful . Ans. Many things are said to be , which only seem to be . There 's nothing more ordinary than for appearances , to wear the Livery of Realityes : Hypocrites are said to be in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who are not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 8. 15 , 16. Simon Magus is said to believe , who yet was in the Gall of Bitterness , and in the bond of Iniquity : Rotten , Dead Branches may have a visible station in the Vine , and yet derive no nourishment from the Vine ; and visible Professors may be said to be in Christ , in a judgment of Charity , which thinks no evil where none appears ; and hopeth all things , where there is ground of hope . Our Saviour prescribes a Rule how we must judge , who have no direct Cognizance of the heart ; when he himself takes other Measures of Men , and needeth not that any should testifie of Man , for he knows what is in Man. 4. To confirm all this , and prevent Objections , It 's evident ( says he ) from the Chapter , that Christ when he speaks in the First Person [ I , ] and [ in Me , ] cannot mean this of his own Person , but of his Church , Doctrine , and Religion . But where lies the Evidence of this great Demonstration ? Why Christ says , I am the true Vine , and ye are the Branches ; He that abideth in me , and I in him , bringeth forth much Fruit , for without me you can do nothing . Well , what of all this ? Why , our Author would willingly Learn what sence can be made of all this , if we understand it of the Person of Christ : And I will as willingly Teach him , if he be not too proud to Learn , I Iesus Christ , the Mediator of the New Covenant , am very fitly compared to a Vine ; and ye my Disciples are as fitly compared to the Branches of a Vine . Now he that really abideth in me by a true lively faith , and I in him by the Quickening Operations of my Spirit , the same bringeth forth much Fruit of holy Obedience ; for without derivation of Grace from Me your Root , you can do nothing that is truly good , and acceptable to God. Oh! but he has two or three formidable Objections against this Interpretation . 1. It 's not very Intelligible , How we can be , or abide in Christs Person ? No more it is : If we bring Capernaitical understandings along with us , who Puzled their Heads with a gross Notion of Carnal eating the Flesh , and drinking the Blood of Christ. If by [ being in Christ ] were understood , a Local , Physical , or Natural being in Him , it were somewhat Unintelligible , but when no more is meant by it , but that every true Believer is by Constitution of the Covenant of Grace , one Person morally with Christ ; so considered and dealt with by God , there 's no more insuperable Difficulty , than what unbelief will create in the clearest Truths of the Gospel . But , 2. It 's more unintelligible still ; How we can be in the Person of Christ , and the Person of Christ at the same time be in us ; Which is a new piece of Philosophy , called Penetration of Dimensions . But there 's no great danger in that : Christ may dwell in us by his Spirit , and we in him by Faith , and yet Faith and the Spirit , never disturb each other in their Motions ; but what the Dimensions of the Soul , in its actings of Faith , or of the Spirit in it's working of Grace are , this I confess , is to me unintelligible : And that a Christian should be in the Church , and the Church at the same time be in a Christian , had been equally Unintelligible , and as much danger of the Penetration of Dimensions : But that our Author stumbled upon a happy Expedient ; that [ I ] should signifie a Doctrine , and [ Me ] a Church , to heal the Contradiction . 3. That our Fruitfulness should depend on our Union to Christ , is as hard to my understanding . Truly , I cannot help that , I have no Medicine to cure Crazed Intellectuals : He that cannot understand that Believers do receive Actual assistance from Christ by his Spirit , to help them in the way of their Duty , and to encourage them against the Difficulties they meet withal in their Duties , cannot ( I presume ) understand very many Lines in the Gospel . ( 3. ) Our last Task is , to Examine what improvement he has made of this Interpretation , and in short it is this : That the Union of particular Christians to Christ , consists in their Union to the Christian Church . And now I am abundantly satisfied , that our Author is a very Philomel , Vox & praeterea nihil ; One , whose Volubility of Tongue , and Pen , supplies the place of Argument , and Demonstration : I hope our Author will not meet with many Readers , who have so far parted with their Memories , as not to remember what that was he Propounded to himself to Evince , viz. That the Union of particular Christians to Christ , is by means of their Union with the Christian Church : And yet now when he comes to cast up his Accounts , we have gotten another Conclusion ; That the Union of particular Christians to Christ , consists in their Union to the Christian Church . Surely , the Purblind will espie some small difference : Eating is a means to Living , yet none but a Swine of Epicurus his Stye , will say , that Living consists in Eating . The High-road is a means to bring the Traveller Home ; yet it will be hard to perswade us , that being at Home , consists in Travelling : Trading is a mean to Riches , yet Riches do not formally consist in Trading : The end may possibly be separated from the Means , but nothing can be separated from that thing wherein it consists . But let that pass : If he has proved either the one , or the other , I am content he be reputed an Artist . The thing he has a good will to prove , is : That the Union of particular Christians to Christ , is either by means of their Union to the Christian Church ; or else that it consists in it . Now for the Proof of this : He has told us , That the Church is the Body of Christ : The Church is the Temple of Christ : The Church is the Spouse of Christ : The Church is the Flock of Christ. And had it been referred to a thousand Persons , not one but would have thought , that , that Christ who is the Head of that Body , is a Person : He that is the Husband of that Spouse , is a Person : He that is the Shepheard of the Flock , is a Person : and He that Dwells in that Temple , is a Person : But things are not so far gone , but our Author shall have his Opinion , and choose what he will abide by ; for my part I am much unconcern'd , let him please himself , he shall not displease me at all . Say then : Shall it be Christs Doctrinal , or Christs Ecclesiastical , that is the Head of this Body ? The Husband of this Spouse ? The Shepheard of this Flock ? I can rest satisfied . But then the Sence runs thus : A Doctrine , or a Church , is the Head of the Church : A Doctrine , or a Church , is the Husband of the Church : A Doctrine , or a Church , is the Shepheard of the Church . If this does not please him , let him try the other way , and allow it to be a Person that is all these . A Person , that is the Head , Husband , and Shepheard of the Church : And now I must plainly acquaint him , That he has Entangled his Affairs in such confusion , that he will never be able to Extricate them . For , 1. If the Person of Christ be here intended , then it seems at last , whatever the means be of that Union , yet there is an Union to the Person of Christ ; and whereinsoever that Union consists , yet such an Uunion there is : How absurd would it be , to enquire whether our Union to Christ's Person , consists in our Union with a particular Church ? If , Union to Christs Person be a Non-entity ? Or , Whether our Union with a particular Church , be the means to our Union with Christ ? If there be no such thing ? And then , 2. He is as much concern'd , as his poor Neighbours , to salve the Difficulties of being in Christs Person ; and yet at the same time , Christs Person being in us ; of the depending of our Fruitfulness upon that Union , with whatever other Incongruities a strong Fancy may impute to it . And then 3. If the Person of Christ be intended in the Question , then his last and tedious Argument from Iohn 15. 1. which he has managed with so much Industry , upon which he has bestowed so much Cost , and in which he places so much Confidence , concludes something very near to Nothing : For the Abstract of his Medium is this , that Christians are in the Church ; which will never conclude , that therefore our Union to a particular Church is the Means of our Union to Christ , much less , that our Union to Christ consists in it . From the Scriptures we are posted over to the Ancient Fathers ; who ( if we may believe him ) Interpret all those Metaphors which decypher the Union between Christ and Christians to signifie , the Love and Unity of Christians among themselves . He that will reproach his own Mother , will not much Reverence the Fathers : They do indeed argue from the Unity between Christ and Christians , to an absolute Necessity of Unity between Christians themselves , they are members of one body , under one common Head , and therefore it presses sore upon them , that there be no intestine Broyls among themselves : they are Sheep of the same Fold , under one Shepheard , and it were unnatural for Sheep to devour one another , which is the Province of Wolves ; they are subjects in the same spiritual Kingdom , under Christ the Sovereign Monarch of the Church , and therefore all heats and animosities , all seuds and broyls , are alien from that place and Relation they fill up towards Christ , and each other : So the Fathers , so the Scriptures argue : Mal. 2. 10. Have we not all one Father ? hath not one God created us ? why do we deal treacherously every man against his brother ? The Process of the Argument is very clear , if we be Children of one Father , we ought to love our Brethren ; but to conclude from thence , that A Childs Relation to his Father consists in the Love and Unity of the Children among themselves , is somewhat more than ridiculous . Thus from the Union between Christ and Christians , there is an unanswerable Argument drawn for the Unity of Christians amongst themselves ; but that the Union of Christians with Christ , does formally consist in their mutual Agreement and Concord each with other , is a piece of Logick for which we are indebted to our Author ; but thus Chrysostom expounds Eph. 2. 19 , 20 , 21. where the Apostle speaks of that spiritual building which is erected on the Foundation of the Prophets and Apostles , Iesus Christ [ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] being the chief Corner-stone , to signifie the Unity of the Church in all Ages , that both the Iewish , and the Christian Church are united in Christ , as the several parts of the building are kept together by the Corner-stone . Now though Chrysostom be little beholden to our Author for traducing his honest meaning , yet we are all beholden to Chrysostom . For then , 1. There have not been so many sorts of Churches in the World , as he would perswade us , but both Iews and Christians constitute one universal catholick Church , though differing in the Oeconomy , and some variety of Administration ; both the Jewish and Christian Church are the several parts of one and the same Building . And then , 2. The Iews , we may presume knew something at least of Christ , what he was to be to them , what he was to doe for them , if they and we , Jews and Gentiles in all Ages are United in him . To the same purpose St. Ambrose : ( Yes I believe it ; as little to our Authors purpose as St. Chrysostom : ) Duos Populos in se suscepit Christus Salvator , & fecit unum in Domino , sicut Lapis Angularis duas parietes continet in Unitate Domûs firmatas : which our Author Englishes thus : Christ united two People , in himself , and made them one in the Lord , as the Corner-stone unites two Walls in a building , and makes it but one house . Now if we cannot agree about the Construing a piece of familiar Latine , we shall strangely differ in the Interpretation of its design and tendency : And here Ambrose is less beholden to our Author than Chrysostom ; for , that he may not cross our Authors sence , he is made to speak Non-sence . Christ united two people , and made them one : That is , he made them one , and made them one ; or he united them , and united them ; for , what uniting should be , but making one , I cannot divine . But Ambrose his Latine runs thus : Duos populos in se suscepit , & fecit unum in Domino . He took two people upon himself , and ( so ) made them one in the Lord : He bore their Iniquities , carryed their sins in his body upon the Cross , and thereby reconciled them to God , and then their reconciliation to one Another would be easie : but our Author , ( who is never wanting to his Concerns ) was not at leisure to take notice of that : However ( says he ) this is the plain design of the place , to prove , that Christ hath taken away the enmity which was between Iew and Gentile , and hath reconciled them both to God. Well , I can be content it should be the Plain design , but not the Main design , not the whole design of the place : Some men think themselves wondrous witty in the Contrivance , that they have found out some Reconciling work for Christs Death : But then it must not be , to reconcile God and Sinners , but to remove an old grudge between Iew and Gentile ; ( which is an Invention of the latter dayes , utterly unknown to the Ancient Fathers , and the whole Catholick Church , ) that they might not seem to say , there 's no Reconciliation by the Blood of Christ : I would turn over our Author for satisfaction in this point to the Reason , not the Authority of Dr. E. Stillingfl . against Crellius , p. 558. A Difference being supposed between God and Man , on the account of sin , no reconciliation can be imagined but what is mutual : For , did Man only fall out with God , and had not God just reason to be displeased with Men , for their Apostacy from him ? If not , what made him so severely punish the Old World , for their Impieties , by a Deluge ? what made him leave such Monuments of his Anger against the Sins of the World , in succeeding Ages , & c ? Well then , supposing God to be averse from men by reason of their sins ; shall this displeasure alwayes continue , or not ? If it alwayes continues , men must certainly suffer the desert of their sin : If it doth not alwayes continue , then God may be said to be reconciled , in the same sence that an offended party is capable of being reconciled to him who hath provoked him . Now there are two wayes , whereby a party justly offended , may be said to be reconciled to him that hath offended him : First , when he is not onely willing to admit of Terms of Agreement , but doth declare his Acceptance of the Mediation of a third Person , and that he is so well satisfied with what he hath done in order to it , that he appoints it to be published to all the world , to assure the Offender , that if the Breach continues , the fault lyes wholly upon himself : The Second is , when the Offender doth accept the Terms of the Agreement offer'd : And these two we assert , must necessarily be distinguished in the Reconciliation between God and us : For , upon the Death and Sufferings of Christ , God declares to the World , that he is so well satisfied with what Christ hath done and suffer'd , in order to the Reconciliation between himself and us , that now be publishes Remission of sins to the World , upon those Terms which the Mediator hath declared by his own Doctrine ; but because Remission of sins doth not immediately follow upon the Death of Christ , without supposition of any act on our part , therefore the state of Favour doth commence from the performance of those Conditions that are required of us , &c. And now let the Authority of the Church of England interpose : Art. 31. [ Of the one Oblation of Christ , finished upon the Cross : ] The Offering of Christ once made , is that perfect Redemption , Propitiation and Satisfaction for the sins of the whole World , both Original and Actual , and there is none other Satisfaction for sin but that alone . But we shall be soundly pelted with the Fathers , and therefore he cites a great many more from Chrysostom , and from all concludes : That according to the sence of this Holy man , particular Christians are united to Christ by Means of their Union to the Christian Church ; otherwise I cannot understand how our Union to Christ , can be an Argument to Union and Concord among our selves . But if that be the worst on 't , that he cannot understand it , Charity commands me to relieve his labouring understanding : It 's a good Argument , that Children should entirely love one another , because they are Children of the same Father ; and yet for all that , they become not Children to their Father , by means of their Union one to another as Brethren ; but they are therefore Brethren , because they are Children of the same Father . It 's an Argument , that Subjects should study and follow the things that make for Peace among themselves , because they are all Subjects to the same Prince , aud his honour , the strength , and security of his Kingdom , lyes much in it ; and yet their Union among themselves is not the Means whereby they become related to their Prince ; but because they are all Subjects to him , they become fellow-subjects each with other . And now methinks , a very ordinary pair of Brains might have understood , how our Union to Christ is an Argument to Christians to unite amongst themselves , though by their union amongst themselves they had not been united to Christ : And thus he might as well have quoted the Ancient Father Mercurius Gallo-Belgicus , as either Ambrose or Chrysostom ; but that we are all mightily concerned to know , that he reads the Fathers , to very little purpose . But from hence he will give us a very seasonable word of Exhortation : That they would seriously consider it , who boast of their Union to Christ , and yet rend his Church into a thousand little Factions : I am glad however that they are not great Factions : And I would have them seriously consider it also , who broach such Doctrines , so contrary to the main design of the Gospel , that if owned by any Church , must necessitate an absolute and total separation , if we will be true to Christ. There have been many sad Controversies amongst us , but they have been about Mint , Anise , and Cummin , in comparison of the great and weighty things of the Gospel ; but the Question now must be , Whether Christ be a true and proper High-priest , whether 〈◊〉 death upon the Cross be a proper Sacrifice offer'd unto God , to reconcile him to sinners ? The Question is now , Whether we must hold Communion with God in Prayer or no ? Whether Faith and Repentance will unite us to Christ ? Nay , whether there be any such thing as an Union with Christs Person or no ? Nay , upon the Matter , whether there be a Person of Christ or no ? or that all must not be interpreted into Doctrine , Church , Office , and I cannot tell what ? Some I perceive are hugely afraid , least differences should be accommodated ; they dread The tombe of Controversies almost as much as their Own ; they are more solicitous how Quarrels may live , than about their own Deaths ; and therefore fearing those smaller Bones of Contention would not set the World together by the ears long , they have thrown more considerable ones before us ; to entail Contentions upon Posterity , and propagate Divisions to Eternity . It 's the Interest of some men , to make loud clamours against Divisions , variety of Opinions , difference in Judgements , and yet to take special care that there shall never want matter for them ; to complain of the Fire , and yet pour in Oyl to quench it ; and if they may but warm their own hands , can sing over the flames which they have kindled , and do still foment . It has been the Policy of Rome , to build partition-walls of Separation , and then to rail at all that cannot leap over them ; to thresh the Wheat out of the Floor , and then rage at it for Dividing from the Chaffe ; to beat their Servants out of doors , and then send Huy-and-cry after them , with all the Marks and Descriptions of Run-awayes . Thus far our Author has led us out of the way , and it will be high time to return . The Fathers may now go to bed , and sleep , our Author will give them no further trouble : Authority is but an inartificial Argument , and now have at us with down-right Demonstration , and Club-law . Those Sacraments our Saviour hath instituted , are a plain demonstration , that our Union with Christ consists in our union with the Christian Church . 1. For Baptism . Baptisme is the Sacrament of our Admission into the Visible Church ; but in Baptisme we make a publick Profession of our Faith in Christ ; Therefore the Union of particular Christians to Christ , is by Means of their Union with the Church . This is that plain Demonstration we are threatned with ; and in a while , if our Author does but eat a dish of Beans and Bacon , it will be a plain Demonstration : In Baptism we make a visible Profession of our Faith in Christ ; and if this Profession be true , such a one as the Church of England requires as prerequisite to Baptism , we are thereby United to Christ antecedently to our Baptism . If Baptism finds us not in Christ , it puts us not into Christ : If it finds us not qualified for a Church state , it makes us not so ; it is a Symbol , but it supposes the thing signified , and conferrs it not : It is a Seal , but presupposes a Covenant : But that we are admitted into the visible Church by it , he will prove ; and indeed he is excellent at proving what none deny ; and very untoward at proving the thing in Question ; but hear his proof ; 1 Cor. 12. 13. By one Spirit we are all baptized into one Body . In which ( says he ) the Apostle seems to allude to Baptism ; which conferres the same Holy Spirit on us All , and thereby makes us all Members of that one Body , which is his Church . I think he is resolved never to produce a pertinent Scripture , to prove the plainest Truth : For , 1. here 's but an Allusion at most ; and has he scolded all this while against Allusions , Allegories , and must he lay the main stress of his Argument upon an Allusion ? 2. It but seems to Allude neither , and that weakens the Credit of it exceedingly : An Allusion , a seeming Allusion ; A shadow , the dream of a shadow : Any thing or Nothing will serve his turn for plain demonstration ; when a Mans Name is up for a demonstrative Man , he may lye in bed till noon . 3. This Baptisme ( says he ) conferres the same Holy Spirit upon us all : But the Apostle sayes no such matter , but the contrary ; by the Spirit we are baptized ; and not by Baptism receive the Spirit : Thus the Spirit Unites us to Christ ; then comes Baptism , which looks backward as a Seal of what we have received , and forward to our visible state in the Church ; and hence it appears , that our Union to Christ , is the Reason of our Union to the Church ; and not our Union to the Church , the Means to unite us to Christ. 4. Baptism admitts not into a particular Church , but the visible Church at large , and then it will be harder still for our Author to prove from thence , that the Union of particular Christians to Christ , is by Means of their union with a particular Church under the Bishops and Pastors : But if Allusions will not pass currant ; Then ( sayes he ) more expressely in Eph. 4. 4 , 5. There is one Body , and one Spirit , as you are called in one hope of your Calling , one Lord , one Faith , one Baptism : That is , the Christian Baptism is but one ; and is A Sacrament of Union ; making us all the Members of that one Body of Christ ; this is called being Baptized into Christ : i. e. Admitted into the Christian Church by a visible Profession of our Faith in Christ : Now for a small matter I could grant him all this , and yet despair of seeing his Conclusion : Baptism is but one ; be it so : It 's a Sacrament of Union ; take it for granted : It makes us all Members of that one Body of Christ , which is his visible Church ; let it be supposed : But still I wait for proof of this , That by Baptism we are all really united to Christ. But here are some things very pretty : 1. Baptism is but one , and is a Sacrament of Union : Very good ; and so is the Spirit but one , and therefore he is the Means of Union . 2. By Baptism we are made Members of the one Body of Christ ; that is , of the Visible Church : but is there no means to make us Members of the Invisible Church ? 3. This is called , being Baptized into Christ. But is there no other way of uniting us to Christ , but by Baptism . 4. We are admitted into the Christian Church by a publick Profession of our Faith in Christ : Very true ; we are solemnly admitted into a Visible Station in the Visible Church , thereby alwayes supposing Repentance , whereby we forsake sin ; and Faith , whereby we steadfastly believe the Promises of God made to us in that Sacrament , which has already united us to Christ. 2. The Lords Supper is a Sacrament of Union , and signifies that neer Conjunction between Christ and Christians : Signifies it ? It presupposes an Union both with Christ , and a particular Church : All are supposed , in one sence or other , to be in the Church , to be in Christ , that are admitted to it : Read over the Exhortation in the Liturgy at your best leisure . My duty is , to exhort you to consider the Dignity of this Mystery . — And so to search and examine your Consciences , that you should come holy and clean , to a most Holy Feast : for otherwise , receiving of the Holy Communion doth nothing else but encrease your Damnation . Again , in the other Exhortation : For as the benefit is great , if with a true penitent heart , and lively Faith , we receive that holy Sacrament , ( for Then we spiritually eat the flesh of Christ , and drink his blood , Then we dwell in Christ , and he in us , ) so the danger is great , &c. and therefore , if any of you be a Blasphemer of God , N. B. an hinderer , or a slanderer of his Word , N. B. an Adulterer , or be in Malice , N. B. or Envy , or any other grievous crime , bewail your sins , and come not to this holy Table , least the Devil enter into you , as he did into Iudas . But what can be more evident ? our Author supposes we are united to the Church , united to Christ by Baptism ; and therefore surely this other Sacrament confirms our Union , and does not first Create it . I have long waited for an Argument to enforce his Conclusion , and now we shall have it : The Intention of our Lord and Saviour in what he did and suffer'd for us , was not to reform and save some single Persons , but to erect a Church , and to combine all his Disciples into a publick Society . A fairer Truth never dropt from his Pen , which some will like the better , because it is so handsom and proper a Confutation of the whole Section : For , if this be Christs design to combine all his Disciples into a publick Society , then sure they were his Disciples , related to him as their Lord and Master before such combination : Now to be a true Disciple of Christ , is no such slighty and trivial matter , that we may be such a one , and yet not united really to Christ : It implyes Self-denyal , taking up the Cross , and following Christ ; and that will go a great way to an Union with Christ ; and yet of such as these it 's granted , the Christian Society must be composed : But he copes up all this with a little Reason : And therefore our Saviour does not own any Relation to particular men , as such , but as they are Members of his Body . As such ? Now for an Explication of the Quà : He owns no Relation to particular men as such ; that is , as particular men : No , I am very well satisfied of that ; for then he should own a Relation to all particular men ; for , à quatenus ad omne valet consequentia : But does he own a Relation to particular Believers , as Believers ? will he own a Relation to a Disciple , as a Disciple ? I am sure he has promis'd to own those , that own them as Disciples ; and I am as sure , that if a particular Church be a combination of Disciples , he will own his Disciples wherever he finds them ; so that I was just a concluding the clear contrary , if our Author had not given me timely Notice , That because Christ does combine all his Disciples into publick Societies , that therefore he does own , and is so related to , united with , and will have a special care of , his Disciples , as they are such : and he has evidenced his owning of them , and care for them ; that he unites them into such Societies , wherein they may mutually discharge all Christian Offices to each other ; edifie one another in Love , and be meet helps to one anothers Salvation . That Christ therefore owns a Relation to particular men , though not as men , but as holy men , is evident , Heb. 2. 11. Both he that sanctifieth , and they that are sanctified , are all of one ; for which cause he is not ashamed to call them Brethren : Nor was he ashamed to own Paul to be a chosen Vessel to himself , upon his particular Conversion , nor to bestow the Holy Ghost upon him , and yet all this before Baptism , before his publick profession of the Christian Religion , and admission into the Visible Church . At length we are assaulted with a kind of Argument from 1 Iohn 1. 1 , 2 , 3. That which we have seen and heard , declare we unto you , that ye also may have fellowship with us , and truely our fellowship is with the Father , and with his Son Iesus Christ. Here are so many sad misadventures in this one Argument , that I know not where to begin ; and having begun , it will be as difficult to know where to make an end of pointing at them . 1. His Gloss is very Notable : That which we have seen and heard : That is , ( says he ) The whole Doctrine , and History of the Gospel . And thus we have gained one signification more of Christ , that we never heard of before : Christ is now not onely a Doctrine , a Church , an Office , but a History too , and ere long he will cut him short by an Aphaeresis , and and make him a Story . 2. That his Gloss might pass without suspicion , he has concealed the Apostles words , v. 1. That which was from the beginning , which we have heard , and seen with our eyes , which we have looken upon , and our hands have handled of the Word of Life : This was certainly the same Person , of whom the same Apostle , Ioh. 1. 1. affirms , That he was in the beginning with God ; whom being made flesh , he saw , and looked upon with his eyes ; whom he touched with his hands : the same Person who lay in the Bosom of the Father , and manifested that Eternal Life that was in the Father : And yet as he has handled the Matter , it shall be the handling of a History , the handling of a Doctrine . Really the Socinians are well-bred Gentlemen to our Author : for though they contend hotly about the Beginning , in which Christ is said to be , yet they confess it was the Person of Christ who was in the beginning . But , 3. Our Author has quite lost his Question ; however it gave him the slip , I cannot tell , but gone it is to Iamaica : For the Question was about the Means of our Union to Christ ? and the Answer is , about the Means of our Fellowship with Christ : The Enquiry was , Which way we are related to Christ ? and he answers very gravely , to the Way of our enjoying the Priviledges that flow from that Relation : Alas , if he had but once asked it , we would , for a word of his Mouth , have granted his Petition ; That our Union with a particular Church , is a Means to let us into Communion and Fellowship with Iesus Christ ; to admit us into many glorious Priviledges , and happy advantages , which cannot possibly otherwise be obtained ; only we would say , there must be a previous Union , an antecedent Relation to Christ , as the Foundation of our Enfranchisement in that Church , whereby we are enstated , and installed in all those Priviledges . 4. The Communion we enjoy with the Church , will not prove that we are united to Christ thereby , any more than it will prove , that a Servant becomes related to his Master by Means of his Relation to his Fellow-servants , because they eat , and drink , and work together ; which is no tremendous Demonstration . 5. Those words , That ye may have Fellowship with us , are very ill glossed : That is , become members of the Church of Christ ; for the Apostle writes unto them as Members of the Christian Church actually ; otherwise the whole Epistle is unintelligible : chap. 2. 12. I write unto you little Children , because your sins are forgiven you for his Names sake : I write unto you Fathers , because ye have known him that is from the beginning : I write unto you young men , because ye have overcome the wicked one . 6. Those words , That ye may have fellowship with us , doe not denote , that the Fellowship of particular Believers must of necessity be with the Church immediately , and then with the Father and Christ , at the second hand ; but that the Fellowship of the Apostle and all Believers , is joyntly and equally with the Father , and with Christ : His desire was , that others might enjoy the same Communion with both , that he enjoyed . And now the Reader will easily see the dreadfull Mischief of not stating the Question , and distinguishing its Terms at the first : It was obvious to every Man , ( and I was aware of it ) into what Confusions he would lead us , by the Ambiguity of Church , Union , Means , Communion ; but I resolved he should run his Trundle , and when he had tyred himself in a Labyrinth of Errour , it would be a more seasonable time to talk with him . His last Argument ( which is therefore the best , because it is last ) is taken from Excommunication . Now , This ( says he ) is a plain Demonstration : That our Union to Christ , is not an Union to his Person , but consists in the Spiritual communion with the Christian Church : Otherwise this External communion with the Church , could be no visible signification of our Union to Christ ; nor could our Excision from the visible Church , signifie our Separation from him . This is another plain Demonstration , if you will take his word for it . Two things call for our Consideration : 1. What he would prove . 2. How he proves it . ( 1 ) What he would prove : And I assure you , that is grown a great Secret of late : One while he would prove , That our Union with a particular Church , was the means of our Union to Christ ; and within an hour after , he would prove : That our Union with Christ , consists in our union with the Christian Church : And now he will prove ( or it shall cost him a fall ) that our Union to Christ , is not an Union to his Person . And thus here 's another Hare risen up before us , which whilst we pursue , it 's ten to one we shall lose them all . If I might counsel our Author , before I would be Tormented with a Fugitive , Vagabond , Protean Question , that 's never two Hours in one mind , nor ever tarries two Hours in one place , I would clap it in Irons , and Chain it to a Post. For if the Reader will give me Credit in so small a Matter , I verily thought for some while , that he had been Hammering out a Proof ; That our Union to Christ , is by means of our union to the Church . At last , I perceived another Conclusion just Peep out of the shell ; That our Union to Christ , consists in our union with the Church : And all along , I Dream't , that , that Christ about whom the Question was ; He that was the Shepheard , to whom the Sheep are United ; the Husband , to whom the Spause is United ; the King of the Church , to whom all Christians are United ; had been a real , and very Person , and that it had been supposed that Christians are some way or other , United to him ; Only all the Question was , Whether they were so United by Means of the Church , or no ? For if we are not united to Christ at all , it s a needless Enquiry , How , or by what means we are United to him ? Or , wherein that Union consists ? For this takes away the Subject of the Question : What is it then , wherein this Union with Christ consists ? Why , It consists in a sincere and Spirituall communion with the Christian Church . And now the Question must be Trimed over again : Whether our Union with the Church , consists in a sincere communion with the Church ? That is , this Face of the Question will do best in this place ; for I always observe , our Author Writes just from Hand to Mouth ; and if he can but make a Rubbing shift for the present Page , let the next take care for it self . ( 2 ) And now let us hear his plain Demonstration . Otherwise ( says he ) this External communion with the Church , could be no visible signification of our Union to Christ. A notable Argument ( no doubt ) if any Living-body understood it . In the words fore-going , he tells us : He means by Union with Christ , a sincere and Spiritual communion with the Church : And then the old question would have stood thus : Whether our union with a particular Church , be the means of our sincere and spiritual communion with the Church : And if he had thus spoke out , I am assured he had met with no Opposition : But he intended another thing then , and entertain'd new Councels upon new Successes , and greater hopes from atchieved Victories . But still the Reader is Importunate for the Demonstration : Then take it , and make your best on 't : External communion with the Church , is a visible signification of our Union to the Church ; ( that he means by Christ ) and therefore our Union to Christ , consists in a sincere and Spiritual communion with the Christian Church . And if he had told us plainly , that there is no such thing as Union with Christ ; but that the Phrase of Union with Christ is an empty Name , and has no more in it , than union with a Church ; it had been easie to have understood the strength of his Will , and the weakness of his Reason , without half this Circumlocntion . [ 3. ] His next Observation is ; That the Union between Christ , and the Christian Church , is not a Natural , but a Political Union : That is ( says he ) such an union as is between a Prince and his Subjects . It was but just now , that he told us , That our Union with Christ , is not an union with his Person ; and yet now he will explain the Nature of this Union , between Christ and the Church . And indeed , he has so Bewildred himself , that it needs a great deal of Explication , and I doubt , all will be too little to deliver it from Non-sence : For his Explication must be this : The Union between the Church and the Christian Church , is not a Natural , but a Political Union ; such an union as is between a Prince and his Subjects . Now this has two Faults in it : First , That if it were true , it would Over-turn his whole Design ; which I can be very well content withall . And , Secondly , ( which is the Misery on 't ) its False , and therefore will neither Overthrow , nor Support his Design : And therefore his Interest will lie in this one ●…hing , ( if he could but see it ) to Prove his Assertion to be False , that there may be some hopes left of his conclusion . ( 1. ) As it stands , it apparently Overthrows his whole Design . For if this Politick Union be such a one as is between a Prince , and his Subjects : Then , 1. There is such a thing alive again in the World , as Union with , and Relation to Christs Person : For surely , Subjects are Related to , and united with the Person of their Prince . 2. Then this Union to Christ , denotes Primarily a Relation to , and Union with the Person of Christ ; and only Secondarily , an Union with , and Relation to his Laws and Commands , and the rest of our fellow Subjects . For I think , the Reason why Subjects give Obedience to any Laws , is , because they are the Laws of him who is the Legislator : The Reason why the Sheep are subject to Pastoral Orders , is , because they are the Orders , and Instituted by him who is their Shepheard , and has a right to Enjoyn them : And the Reason why the Wife subjects her self to the Commands of her Husband , is , because she is united to him , upon those Terms in the Marriage-covenant . All Duty is founded in Relation ; It 's impossible to conceive Conjugal Duty , without a Preconception of Conjugal Relation : If therefore such be our Relation to Christ ; such our union to Him ; as of Sheep to Shepheard , Wife to Husband , Subjects to a Prince ; then are we first Related to his Person , and as far as such Relation will Unite , united to his Person ; and then his Negative is blown up : That our Union to Christ is not an union to his Person , but consists in our communion with his Church . Which is , as if he should say , Our Relation to our Prince , is no Relation to his Person ; but consists in our Union to the Common-wealth ; which is a neat Engine to hook in Democracy . But ( 2 ) It s False , which is the worst on 't ; our uuion to Christ is not fully explain'd by a Political union . It 's true , It is not a Natural union ; but yet it 's well Explain'd by , and bears a full Analogy with a Natural union : The Relation is not Natural , but Spiritual ; and yet it has pleased the Holy Ghost to express the Spiritual Relation , by the Natural . The Relation between a Prince and his Subjects , expresses something of that Relation that is between Christ and Believers , but not the whole : All the Similitudes used in Scripture , to Illustrate the Relation between Christ and Christians , have something in common with each other . All imply absolute Soveraignty , and Authority , contempered with tenderness of Affection on Christs part ; and all imply an absolute Subjection to be given to Him , with delight and complacency on our parts ; yet some of them express a nearer union , and more endeared Affections than others : That of a Master , Lord , and King , express Authority , and Power , yet not that Intimacy , and union , which is expressed by that of Husband , and Wife : That of a King , implies Christ to be a Head of Government ; but that of the Head in the Natural Body , implies the Communications of Grace , of Strength , Counsel , and Power to Obey ; and withal , that there 's such an Intimate union between Christ and true Believers , that the Members in the Natural are not more ( though in another way ) united to the Head , and one to another , than Christ and Christians are in this , which may be called a Mystical union ; for Christ and Believers are hereupon called , One Christ , 1 Cor. 12. 12. As the Body is one , and hath many Members , even so is Christ : That is , so is the Lord Christ and his Church . When therefore ( he says ) That Christ is called a Head , and the Church his Body ; a Husband , and the Church his Spouse ; which two Metaphors signifie the same thing , and are both of them Names of Power and Authority : It is something of the Truth , but not the whole Truth , nor nothing else but the Truth . Something of truth there is in it : Christs Headship , denotes Authority : But then it 's not the entire Truth : Christs Headship denotes more than bare Authority : And then there 's something more than the Truth : Those two Metaphors do not denote the same thing : That of the Husband over the Wife , denotes Power mixed , and sweetly tempered with Love , and Pity : But that of the Head over the Members , denotes a continual Influx of all saving Grace into his Members . I wish therefore , he would leave Trifling with his Hackney Fallacy ; That because Christ is a Head of Authority , He is not an Head of Influence : For he that can assert , that the Union and Relation between Christ and Christians , has no Spiritual correspondency with a Natural Union ; ( which yet is Explicated by it ) may when he sees his own time , deny , That the Union between Christ and Christians , has any Analogi●…with a Political union , though he has ( Pro hâc vice ) Explicated the Union by it . There is one thing more , wherein our Author shows himself a great Divine , and a mighty Statesman ; for the very sound of Political Union , is enough to Inspire a Man that is prepared for such Impulses . Our Union to Christ ( says he ) consists in our Belief of his Revelations , Obedience to his Laws , and Subjection to his Authority : As Obedience to our Prince , is the strongest Bond of a Political Union , which is Dissolved and Broken by Rebellion and Disobedience . But this is neither truly Asserted , nor wisely Explained . 1. Not truly asserted : For our Union to Christ , does not consist in that Obedience , which we give him as our Lord , our Shepheard , our Husband ; but in that Act of Obedience whereby at first we take him for our Lord , Shepheard , and Husband ; and give up our selves sincerely to him again , to be his Sheep , Subjects , Spouse . 2. Nor wisely Explicated : For if Relation to a Prince , does formally consist in Obedience , and that Union be dissolved by Rebellion ; then whenever a Rebel shakes hands with Actual subjection , he absolves himself from the duty to Obey , which would save the horrible Charges of the Popes Bull. Our Author has acquainted the World with a very fine way , how to live a Traytor Twenty years , and yet never commit but one single sin at first , but all the after acts will be Regular : For if Rebellion dissolve , and break in pieces the Union between Prince and Subject , then he ceases any longer to be a Subject ; and by consequence whatever sins he commits , must be called by other Names , for it can be no Rebellion : When the Relation ceases , Duty ceases ; Obedience is a conserving cause of Union , but the Union lies not in it : He that does not perform his Duty , yet is under an Obligation to perform his Duty ; the Union continues , though many acts unsuitable to the Union are committed . But should we be so charitable as to grant him all this , he will be weary on 't in a while ; as little Children , that make a heavy and piteous moan for a Gewgaw , and when they have it , throw it away . Thus after all his Rodomontade , That this Union is a Political union , such as is between Prince , and Subjects ; as if his Book could never have been Licensed , if he had talk'd of any thing below Crowns and Diadems , and the Roman Empire : Yet pag. 162. he tells us , That God has laid aside , in a great Measure , that severe Name of a King , and calls himself our Father , to signifie that Liberty we enjoy under the Gospel , in Opposition to the Bondage , and Servitude of the Law of Moses . Well , whatever opinion he has of Monarchy , the severity of it's Name , the Bondage and Servitude that it brings Men under ; I know many , who if they might choose , had rather come under that severe Name of King , as to their Religious concerns , than feel the more smooth , and Debonair Treatment , of some Spiritual Fathers . It 's very Tiresome to Travel out of the way , for the further we go on , the further we have to come back ; and yet thus has our Author seduced his Reader , but now we shall come to a vein of Matter ; for having reduced all the benefit Believers have from Christ as their Head , to Political Government , there is but one thing more , which if he can cleverly compass , the day is his own ; and this is to strip Christ of that little Power and Authority he had left him : To this end we must observe further : That though Christ be our Lord and Governour , he does not Govern us immediately by Himself , for he is Ascended into Heaven , where he powerfully Intercedes for his Church , and by a Vigilent Providence , superintends the affairs of it ; but he has left the Visible and External conduct and Government of it , to Bishops and Pastors , who preside in his Name , and by his Authority . To which I answer : 1. That Christs committing the External conduct of his Churches to his own Officers , may very well consist with his own Internal and Invisible conduct of his Peoples Souls , and their Spiritual concerns . 2. Whatever Authority Christ has vested his Officers with , he has Devested himself of none , he continues sole Head of the Church still ; All Power is committed to him in Heaven , and in Earth : And though there are some that would ease him of the Trouble , yet I have not heard that he has laid down his Commission , nor taken any into joynt Commission with himself . 3. Christ has given an Authority in the Churches to all his own Officers , but he has not given to any of them his Authority : And indeed , unless he could Communicate to them his Power , as well as his Authority , it would signifie little . But , I hope , they know their places better than so ; they are Servants of Jesus Christ , tied up to their Instructions , as all Ambassadors are , though they come in the Name of their Prince ; and their Commission runs , to teach us to Observe whatsoever Christ has Commanded in the Scripture . 4. As to the External Conduct of the Church , Christ has left it as much to Princes , as to Bishops , and more ; for several Reasons that I know of , but one is this : That every Supreme Magistrate is next and immediately under Christ , Supreme Head and Governour of the Church , within his own Dominions . Well , but what Reason does he favour us with ? Why Christ doth not immediately Govern us Himself . 1. He is ascended into Heaven : Well : Yet he knows how to be present with all and every one of his , to the end of the World : And , Where two or three meet together in his Name , he will be in the midst of them : He has sent Vicariam vim Spiritus sancti , who does Manage for him a Spiritual Government in the Souls of all the Elect : And since I have named two such dangerous words , as Sanctification , and Election , I had best bethink my self of good Security ; and that I have from the Church Catechism . Quest. What dost thou learn chiefly in these Articles of thy Belief ? Answ. — I learn to believe in God the Holy Ghost , who Sanctifieth me , and all the Elect People of God. 2. He powerfully Intercedes for his Church . Why sure Intercession with the Father , is not Inconsistent with immediate Rule and Government over his Saints . But , 3. By his vigilant Providence , he Superintends all the Affairs of it : Why then he Governs it : Nay , Soft a-while : He will allow Christ a Transmarine Superintendency , but no proper Episcopal Iurisdiction : That is , he may be a Spectator , or a By-stander , and look on to see how Squares go , but must not meddle with the Immediate Government of us ; for he has put that out of his Hands , and left it to the Bishops and Pastors : Which I confess , is the worst News that I have heard this Seven years . But now for the Conclusion : This is ( says he ) a plain Demonstration , That the Union of particular Christians to Christ , is by union with the Christian Church . Shortly , If our Author does but give a grave Nod , it will amount to a Demonstration ; but if he should please to give a Lusty Hum , it will be a plain Demonstration : Though others are so perverse , they will not own it for a probable Conjecture ; for the Spiritual subjection of the Soul and Conscience , is immediately to Christ : As the Emperour once said , Non tibi sed Petro ; so may every Christian , Non tibi sed Christo. Whatever Command the Officers of Christ bring us in his Name , their Commission is Patent , and we must search the Scriptures to see whether it be so or no ; if it carrys the Signature of Christs Authority , we Obey him in hearing them ; and if they have , or pretend to have any private Instructions , or Cabala , we may fairly demur to them , or bring a Quo Warranto against them . And now at last , he will leave his Imperious Dictates , and come to Disputation : If our Union to Christ , consist in our Subjection to him as our Lord and Master , Head and Husband , it follows that we cannot be United to Christ , ( that is , cannot own his Authority ) till we Unite our selves to the publick Societies of Christians . But the former is true . Ergo , &c. To the Consequence of the former Proposition , all I say , is , It 's Feeble and very Sick. Our union to Christ may consist in our subjection to him as King , Lord , and Husband , and yet we may be united to him thus , before our Actual union to a particular Society . Well , he will prove it thus : This Authority of Christ is not Exercised immediately by Himself , but by the Bishops , and Pastours of the Church . To which I return : 1. If he means that only Christ exercises not a Visible Authority by himself , but by the Guides and Pastors of the Church , it may be true ; but then it will prove no more than this . That we are visible Professors of Christs Name , by our Uniting to a particular Church , under the Guides and Officers thereof , which is not the thing in Question . 2. If he means that Christ exercises not any inward Authority over the Soul , immediately by Himself ; I must return to my former Answer , which is a peremptory denial . 3. Whether this Authority be exercised immediately by Christ , or not ? Our Union with Christ may be immediate : For our acceptation of Christ as Lord , King , and Husband , is the Bond of our Union , and the Exercise of all Authority of a Superiour in those Relations , must still of necessity presuppose the Union , and Relation . But as to our Antecedent : That our Union to Christ , consists in our Subjection to him as our Lord , Head , and Husband : Which is very true , of that Act of Subjection whereby at first we accept of him to be all these to us , and give up our selves to be all the other to him ; but very false of those subsequent Acts of Obedience which flow from , but do not Constitute the Relation : And therefore it was prudently done , to Explain Union to Christ , by owning his Authority . For however it be false , yet every one will not spie that , who Rides on a Trotting Horse ; and it will serve to make a Semblance of saying something . It 's true , we cannot own Christs Authority , if we Derogate from his Commands ; but yet our union with Christ , and our relation to him ▪ must precede our owning his Authority over us . And for this , our Author has fitted us with a Similitude , which may befriend Us as well as it's owner . As no man can be said to submit himself to his Prince , who denies Subjection to Subordinate Magistrates , who Act by his Commission : For the union of Bodies Politick , consists in Order and Government , when all the Members keep their proper places , and are knit together by a faithful Discharge of their Duties . I could not hope for more Weakness in an Adversary , than I shall be sure to find in this Similitude . First , None can be said to submit to his Prince , who denies Subjection to Subordinate Magistrates : And thus none can be said to submit himself to Christ , who denies Obedience to his Officers , who act in his Name . Secondly , As Submission to Subordinate Magistrates , is not that wherein our Relation to our Prince con●…ists , but an effect of it ; so a due subjection to our spiritual Guides , is not that wherein our Union to Christ consists , but a Consequent of it : We first owe a subjection to Christ , and from thence to them who Command us in his Name . Thus the Apostle , 2 Cor. 8. 5. They first gave themselves to the Lord , and to us , by the Will of God. Thirdly , No man can be said to Submit , who Rebels . ( A weighty truth : ) But he may be said to owe submission , though he rebells : His Prince has not lost his right to Command , though he ( like a Villain ) want●… Grace to Obey . Fourthly , It 's very Childish , and spoken like a Green headed Statesman , That the union of Bodies Politick , consists in Order and Government . For , Order and Government , are for the preservation of the Union , and not the first union of these Bodies Politick . The union of Prince and People , consists in their first relation to one another as such ; and the exercise of Government , is to secure that union , and the advantages of it : If union consists in Order and Government , then Disorder and ill Government would dissolve the union , and relation , and by consequence discharge all Subjects from a Conscience of their Duty ; which is very dangerous Doctrine , and a wide Gap to all Rebellion : What a pitiful plight were Princes in , if the Foundations of Government , the Essential reasons of the Peoples subjection , were to be Discanted upon by every Churchman . The Childs relation to his Father , does not consist in his filial Obedience , but is the reason of it : The Subjects relation to his Prince , does not consist in Subjection , but is the true Ground of it : The Wife , her relation to her Husband , does not consist in her submission to her Husband , but is the Spring of it : A disobedient Child is a Child still , he cannot shake off the relation ; a rebellious person , though he deserves not the honourable Title of a Subject , yet he is a Subject , and cannot put off that relation : An untoward Wife , is a Wife still ; and every act , nay , many acts of Disobedience cannot dissolve the Copula : For otherwise , the way to be rid of a relation , would be to Violate the Duties of it ; and then all future Disobedience would be no sin : Because , when the union is once Null , and the relation dissolved , there 's no Foundation upon which the Superiour can build a claim to Duty ; and this would be a short Cut , and save abundance of time and Charges , in sueing out a Divorce : For , let but the Wife disobey , and the union which consists in Obedience , Vanishes . A little Divertisment will now be seasonable , both for our Author and his Readers ; and therefore he will give us a plain Account of the only cause that can justifie Separation . In the mean time it seems , there is a Cause , though but one only Cause that will justifie it ; and separation will not always argue S●…hism : And now all you that would know the one , the only one Cause in all the World , that can justifie a Separation from a true Church , draw near and give your attention . 1. When any Church prevaricates in the Laws of Christ. Prevaricates ? How many thousands of Schismaticks will shrowd themselves under the Covert of that one Word ? He has opened a Gate , at which three Coachful of Separatists , may Drive all-a-Brest . If then a Church shall pretend to give us the Laws of Christ in Scriptis , ( such was the Knavery of a Cardinal in the Consistory , before the Conventicle of Trent ) and yet by Preaching and Practice , destroy those very Laws , or the Ends of them ; if the Church of Rome shall talk Big words of Holy Mother Church , and yet embrace in her arms as her Children , the vilest Varlets , and shut out none but the Good , unless now and then an old Fornicator , or some such like Vermine , that want Money to Buy off , or Commute for Penance ; this is an unworthy Prevarication , and if it shall certainly appear , will justifie a separation . 2. When it corrupts Religion : And this will go a great way ( I promise you ) in some particular Churches . Corruption may be by Addition , Substraction , Multiplication , or Division : The end of the Keys may be perverted , those shut out whom Christ would receive : and they admitted whom Christ would exclude : It may strike with the back of the spiritual Sword when it should use the edge , and wound with the edge when it should sleep in the Scabbard ; Christs Religion may be corrupted by mingling our own inventions , with this pure and plain institutions : and then we have a cause , or a piece of a cause that paves our way for separation , as broad as that by which Israel departed out of Egypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five in a rank . 3. When it undermines the fundamental design of Religion which is to make men good , and vertuoùs . So that though they do not openly assault it by battery , and escalado , yet if they shall secretly undermine Godliness , by denying the office of the holy spirit in Creating men to good , and vertuous works , and teach men to trust to their own natural strength , and shall craftily oppose the Doctrine of the Scriptures and the Church of England : That the condition of man after the fall is such , that he cannot turn by his own natural strength , without the Grace of God preventing him , that he may have a good will : or if they shall disown the satisfaction of Christs death upon the cross to Gods holiness , and his justice founded thereon , which is the bottom of our return to God and of our holy walking with him , why then farewell ! as far as the shooes of the Gospel will carry you . 4. When we cannot obey our spiritual rulers without disobeying the Laws of Christ : when Christs commands , and they forbid ; when he forbids , and they command ; then we have our pasport to be gone , and travel to the utmost ends of the Earth : These are those four things , all in one that will justifie a separation from a particular society , and if our Authour would preach this Doctrine to his Parishoners , he might leave it to them to make the Application . But now on the otherside , if the Church we live in acknowledges the Authority , and submits to the Laws of Christ , we are bound to live in Communion with it . Very true , but not true for our Authors Reason , because this Unites us to Christ , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but go on ! when nothing is made the condition of our Communion , which is expressely forbidden by the Laws of the supreme Lord , we acknowledge his Authority in our subjection to our spiritual guides . Now here are many things might be opposed . 1. Let it be considered whether an implicite prohibition from the supreme Lord be not sufficient to make a condition of Communion unlawful ? and I cannot but wonder that our Authour in this case is all for an expresse prohibition , when perhaps that may signifie a Command if he follows but his own rule , not to interpret phrases by the sound of words . But , 2. In submitting to such conditions of Communion as are not expressely forbidden , the Question is , whether herein we submit to Christs authority ? and this I confesse I stick at : And the Reason of my doubtful hesitation is this . Because it supposes an acknowledgment of Christs Authority , where he has not interposed his Authority : supposes him to speak , where he is silent , and to Command obedience where he commands nothing ; nay where he has forbidden , though not expressely forbidden that condition : Now as I am not bound to obey an inferiour Magistrate , unlesse his particular command be warranted by his Commission , though it be not forbidden in his Commission ▪ so it seems I am not bound to Obey a particular Church , in a particular imposed condition , if not authorised by Christs instructions , though it be not forbidden there , at least no such refusal of obedience can be interpreted to be a disowning of Christs Authority , because he is supposed to have determined neither Pro nor Con. If we turn back to p. 164. Our Authour has these words : No man can be said to submit himself to his prince , who denies subjection to those subordinate Magistrates who act by his Commission : so no man can be said to resist his Prince who gives subjection to all inferiour officers in all things wherein they act by his Commission ; for he may passe for a very tolerable good Subject who does all things that are commanded him , so in this case ; no man can be said to Obey Christ who denies subjection to the Pastors of the Church who act according to their instructions from the supreme Lord of the Church : nor any be said to resist Christs authority , though they refuse complyance in those things to the Officers of the Church , wherein they act besides their Commission . But let us a while wholly set aside the consideration of the lawfulness or unlawfullness of these new conditions of Communion : yet still me thinks there 's a great deal of disingenuity in the Pastors of a Church , to make new Terms of Communion with them , for if it be so necessary as is pretended , to our Union with Christ , that we be United to the Church : and then again so necessary to our Salvation to be United to Christ : and then further so necessary to our Union with the Church , to submit to those conditions that the Pastors shall appoint , every new condition is a Bar to , and a Clog upon our Salvation . We must come up to the condition e're we can be United to the Church , and we must be United to the Church , e're we can be United to Christ , and we must be United to Christ , e're we can be saved : That condition therefore how small soever it be in it self , how indifferent soever in its own Nature is thereby made necessary to Salvation , because indispensably required to that which is so : Now I will not clamour , and make a noise at this as an evil thing , but yet methinks it does not look as if it had over much good Nature in 't , for a Church to deal thus with the people . The Church received a Religion from Christ at first , that had no incumbrance upon it , and that the Church should leave it deeplyer engaged than she found it , I think is not very handsome : if the Church found the door wide open ; why does shee set it on half-charrs : when she could march in with a full body , why should others be forced to crowd in and wedge themselves through a narrow wicket sidelings ? why should the Pastors bind heavy burdens on others fhoulders , when Christ laid none upon theirs ? or why should they raise the Markets so high in the latter age , when they had it so cheap in the primitive times ? It was a good plain saying of King Iames to the pragmatical Spalatensis , when he would be new modelling affairs at Winsor . Extraneus es ! Relinque res sicut eas invenisti . Come Reader , there 's no false Latine in 't , had former Ages heard and taken the advice , we could have been content with the Primitive light , though we had wanted sumptuous Candlesticks ; the power of Religion , had made amends for its plainnesse ; and golden Officers , recompensed woodden chalices : Thus far at our Authors invitation we have step't out of the way , and are now ready to return with him into it . The next thing considerable wherein he ingages , is a description of the New nature , whereof the Holy Ghost makes frequent mention , as that from which all new Obedience must proceed . This New Nature , ( says he ) the Scripture represents under several Notions . 1. By the subjection of our minds and Spirits to Christ. 2. By a participation of the same Nature , which is the necessary effect of the subjection of our minds to him . If a man would study to be cross all his days , and resolve to trade in no figure but Hysteron Proteron , he might hardly hope to equalize our Author in this discourse . For , 1. What subjection of mind , and Spirit , can be given to Christ , without a new Nature , from whence that Act of subjection should proceed ? the most inward Acts of Obedience are yet but Acts : the most spiritual and refined workings of the soul are still but works , and have alwayes for their root and principal , a good and an honest ; a new , and a renewed heart and Nature . Thus we see 't is in Nature : there must be a principle of motion , before there can be natural motion , all the rest is violent , and against the hair . And this order our Saviour has described in the most plain , and familiar way to gratifie our understandings that they could desire . Math. 12. 33. Either make the tree good and the fruit good ; or the evil and the fruit evil , and Math. 7. 17. 18. Do men gather Grapes of thornes , or Figs of Thistles . Even so every good Tree bringeth forth good Fruit , and a corrupt Tree brings forth evil fruit : But our Authour has found out a way called Transmutation of species : to make a Thorn become a Vine , and to Transubstantiate a Thistle into a Figtree : I know the Reader has a grudging of the old curiosity to see the experiment : The operation therefore is this , teach a Thistle to produce Figs for one seven years , and you shall see it become as very a Fig-tree as any is in the world , thus let the natural and unregenerate man perform multiplyed Acts of the best obedience he can , and without any efficacious working of the Holy Ghost he shal acquire a new heart , which I shall believe at the same time , when I see a thousand Cyphers give themselves the significancy of one figure . Our Blessed Saviour has long ago determined this to our hand . John 3. 6. That which is born of the flesh is flesh . Let the Egyptian Pollinctors practise upon it , let them sweeten perfume , and season it with the spicery of India , and all the balm of Gilead , it will be but flesh still , all its operations carnal . 2. It will be of good use in this matter to enquire , wherein lay the Image of God in Adam , what relation it had to his obedience , and thence perhaps we may get some light what order the Image of God in us observes : That it mainly consists in righteousness and true holinesse , no man can doubt that reads the Apostles description , Eph. 4. 24. but now it is evident that Adam did not procure this Image of God , by repeated Acts of obedience , it was not the result of many particular duties , it was no acquired habit , but it was concreated with him , as a condition due and meet for a Creature made to such sublime , and glorious ends as the enjoyment of his God , and from this Nature , this Image of God , proceeded all that Obedience which he payed , all that which God required , and accepted . And if this be so , it 's evident that all who are renewed , who are born again , who are Created unto good works go through the same method . So the Apostle Col. 3. 10. And have put on the new man which is renewed in knowledge after the Image of him , that Created him : The order of Gods working is conformable to his promise , we may be sure he will do both what , and how he has promised , Ezek. 36. 26. A new heart also will I give you , and a new Spirit will I put within you , and I will take away the stony heart out of your Flesh , and give you an heart of Flesh ; and I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my judgments , and do them : where the order and method of God in this great work is laid down , with such a convincing evidence that he must have no eyes or shut those he has who does not see it . And , 1. God promises that he will remove the great principle of resistance , that which makes head , and opposition to the Commands of God : the stony , hard , inflexible-Heart . 2 , That he will bestow another , a better , a new heart , a soft Spirit , a heart of Flesh : that may comply and close in with Gods Commands . 3. That from this new heart , all new obedience , all service acceptable to God must proceed as from its spring or root . I will put my Spirit into you , and cause you to walk in my Statutes , and ye shall keep my judgments , 4. That all obedience , inward and outward obedience : keeping the Commandements of God with the heart , and doing them in the practice of our lives , yet all must proceed from this new heart , this new Spirit , which God promised , to put within them . But he comes to close Argument , we are exhorted that the same mind be in us that was in Christ , Phil. 2. 5. And to be his disciples is to learn of him , who was meek , and lowly in spirit , Math. 11. 29. We question not that , it s our duty to imitate Christ ; to copy out all his imitable excellencies , and if he can prove that we can do this , viz. imitate Christ in Acts of self denyal , taking up the Crosse , bearing reproach , forgiving enemies , without a better heart , and Nature , than we brought into the world with us , he will then begin to speak to the purpose : But ( says our Authour ) Christ transcribed his own nature into his Laws , and therefore a sincere obedience to his Laws is a conformity to his Nature , To which I answer , 1. He that transcribed his Nature into his own Laws , must yet transcribe it once more , even into the heart of a son of Adam , e're he can give to him that new Obedience which is acceptable to him : It was not enough that God wrote his Lawes in Stone , unless they be written upon the Tables of the heart with the finger of God. 2. Obedience to the Laws of Christ does increase our conformity to the Nature of Christ , but still there must be a renewed heart and Nature , upon which all progressive conformity to Christ in obedience must proceed . 3. Transcribing of Christs Nature into his Lawes is a Metaphorical expression , which our Authour may explain how he pleases , but I observe alwayes , when he can cloath an Argument with Metaphors , he is then secure : yet still he presses upon ▪ us from , Rom. 8. 9. If any man have not the Spirit of Christ he is none of his . That is ( says he ) Unlesse he have the same Temper , and disposition of mind that Christ had : Now let the Reader look well about him , and he shall see rare sights : we do all remember that to be United to Christ , or to be one of Christs , signifie to be United to a particular Church : And now we are told : That by having the Spirit of Christ , is meant being of the same temper and disposition : and now from hence we have these consectaries . 1. That if any man be not of the same Temper with Christ , that is be not holy , as he is holy : he cannot be United to a particular Church : And our Saviour has vouched for it , John 3. 5. Except a man be regenerate and born again he cannot enter into the Kingdom of God. We must be like minded with Christ , and thereby become one of his : and what is now become of the great Proposition that has filled so many pages . That the only means of Uniting as to Christ is by our Union with a particular Church . 2. He tells us that Union to Christ is described by having the Spirit : and then having the Spirit is interpreted by being of the same Temper with Christ : so now we have got another Doctrine : That our Union to Christ consists in being of the same Temper , and disposition with him . But , 3. We have here an excellent expedient to discharge the World both of the Person of Christ , and of the Spirit too : For as he can interpret Christs Person into Doctrine , office Church , Religion , Bishops , Baptism ; so he has interpreted the Spirit into Temper , disposition ; and when an exigency calls for it , he may explicate it by a strong wind , or a vapour , and then his work is done . But , 3. For the explicating of the new Nature , he tells us there is a closer Union which results from this , which consists in a mutual , and reciprocal love , which I am glad of , amongst other Reasons for this ; that now it will be lawfull to Love Christ , without persecution , provided alwayes we do not over love him , nor be passionately in love with him : but yet there are a few inconveniences which attend this explication . For , 1. If we be United , and closely United to Christ by Love , then a Political Union , is not the onely one betwixt Christ and Christians . And , 2. Then it seems ( for all the sorrow ) a Christian may be United to Christ without being United to a particular Church : for we therefore love Christians because we love Christ , and are taken with the imperfect holiness which is copied out into their Natures , and lives , because we are surprized first with a delightful admiration of Him who is the grand exemplar of all perfect Holinesse , 1 John 5. 1. He that loveth him that begat , loveth him also that is begotten of him . 3. Why may not this Union with Christ signifie an Union with the Church as well as the other ? and then to love Christ signifies no more than to love his Church , and so we are but where we were . 4. It s very strange , that our Love should result from our obedience , and subjection , whereas its hard to conceive how the soul should give subjection without Love , and if it should give any , a forced subjection without its principle of Love , would find as cold a well-come in Christs heart , as that cold heart it came from : our Saviour had described obedience as the result of love . John 14. 15. If ye Love me keep my Commandements . No ( says our Authour ) keep my Commandements , and then you will fall in Love with me : but let him give light to his own Notions : when we are transformed into the Image of Christ , he loves Us as being like him ; and we love him too , as partaking of his Nature . He loves us , as the price of his blood , as his own workmanship created to good works , and we love him , as our Saviour , and Redeemer , now love is the great Cement of Union which unites interest , and thereby does more firmly unite hearts . It is not then quite so bad as was pretended , to Love the Lord Jesus Christ , provided we have but our Authours license to love him : but now the Question will be this : whether our Union to Christ consists in a mutual and reciprocal love ? And if our Authour ▪ had been judge a little while since , he would have resolved it in the Negative , That our Union to Christ consists in our Union to a particular Church : and that it is a political union , such a one as is between Prince , and Subject , and consists in a belief of his revelations , obedience to his Laws , and subjection to his Authority . I shall only note a few things , and dismisse it . 1. That there is a love of Benevolence and good Will , a designing , purposing love in Christ towards us , before we bear his Image and Superscription : this love he bears towards those that are unlike him , Rom. 5 ▪ 8. God Commendeth his love to us , that when we were yet sinners Christ dyed for us : verse 10. When we were enemies we were reconciled to God by the death of his Son. 2. There must of necessity be the intervention of an Union , a likenesse , a Conformity of Natures , before there can be supposed a love of mutual complacency , and reciprocal delight in each other , for this love , this delight , must have something to work upon . As there must be a Conjugal Relation , before the Husband can take delight in his Wife , as his Wife ; and the Wife in her Husband as her Husband . 3. That this love of good will in Christ , is the Original Reason of our transformation into the Image of Christ ; whereby we become meet objects for that other love of Complacency . 4. It s true that we love him , as partaking of his Nature ; but then it s also as true that those Acts of love to , and delight in Christ , proceed from that New Nature which we derive from him . 5. The Love wherewith Christ Loves us , as the price of his blood , is a differing love from that wherewith he loves us as his workmanship created in Christ Jesus to good works . 6. I rejoyce however that we are owned to be Christs workmanship Created to good works : which it were not so , we had more reason to love our selves , to admire and deifie our own natural Abilities , which effected that glorious workmanship : And I see of late our Authour , takes to the Church Catechism ; which had he attended to in time , had saved him half the Labour of his Book : - My good Child ! know that thou art not able to do these things of thy self ( to love God , to believe in him , to fear him , with all thy heart with all thy mind , withal thy strength , to worship him to give him thankes to put thy whole Trust in him , &c. ) nor to walk in the Commandements of God and serve him without his special Grace , which thou must learn at all times to call for by diligent prayer . 7. The more we exercise our selves in the Love of Christ , the more like him we grow ; and the stronger bonds are layd upon our Souls , to maintain the Union inviolable ; but still there must precede an Union , which is the true Foundation of the Exercise of this Love of Delight and mutual Complacency . Ay but ( says he ) Love is the great Cement of Union , which unites Interests , and thereby more firmly unites hearts . Let him call it the Cement , or the Soder , or the Glew , it 's all one to me ; I conceive that Interest is the Cement of Love , and not Love the Cement of Interest : Men love because it 's their Interest so to doe ; but whether that Love that flutters up and down the world , a thing so unstable and desultory that we cannot tell where to have it , be a fit Pattern for the heigths , and lengths , and depths , and breadth of the Love of Christ , ora just Measure of it , I very much question . Many things we meet with that are full of delight , but one may take a Surfeit of Sweet-meats , and therefore I shall onely trouble the Reader with his Concluding Argument , taken from the Sacraments : Which are ( says he ) the Instruments and Symbols of our Union with Christ. And if by Christ he understands the Church , it 's not worth the while to make a Controversie on 't ; we will grant , That Union with the Church consists in Union with it ; and the surest Means to be United to the Church , is to be United to it ; and this way seldom fails : But if he had a mind to conclude something else , he had done like a Neighbour to have informed us ; for I must needs confess , I am in the dark : But yet we shall not lose all our labour : For these Sacraments represent both our external and real Union with him . And it 's worth all our pains and patience , to hear one of his Lectures upon this Subject : First , for our External Union ; Baptism is a publick Profession of the Christian Religion , that we believe the Gospel , own his Authority , and submit to his Government : Secondly , These Sacraments signifie our Reall Union to Christ : Thus Baptism signifies our Profession of becoming New men , our profession of Conformity to Christ in his Death and Resurrection . Now look how much Conformity to Christs Death and Resurrection , is better than owning his Authority , and submitting to his Government , just so much is our Real Union , better than our external , which if one so exactly versed in the essential differences of things as our Author ▪ had not told us other wise , ordinary Capacities had judged to be both one : That little advantage there is , the External Union carries it : For as to our External Union , Baptism ( he tells us ) is a Profession of it ; but as to our Real Union , Baptism onely signifies a profession of it ; and then it will be somewhat better to make a Profession of submission to Christs Government , than to make a signification of a Profession of Conformity to his Death . I shall therefore rather acquiesce in the Judgement of the Catechism about the Signification of Baptism , than in our Authors ; which makes this Question : What is the inward and spiritual Grace ? Ans. A death unto sin , and a New Birth unto Righteousness ; for being by Nature born in sin , and the children of wrath , we are hereby made the children of Grace . [ 4 ] His last , and most famous Observation is : That Fellowship and Communion with God signifies , what he calls a Political Union : And would we knew what that was : why it is this : To be in fellowship with God and Christ signifies to be of that Society which puts us into a peculiar Relation to God ; that God is our Father , and we his Children , that Christ is our Head and Husband , and Lord , and Master ; and we his Disciples , and followers , his Spouse , and Body . It 's below the generosity of the Eagle , to catch Flies ; an Employment more suitable to the impertinent humour of Domitian ; and therefore it may be expected , that our Author should scorn to play so mean a Game , as to impose upon our weakness with the Ambiguity of a poor word . [ To be in Fellowship , ] carries a sound to a mere English Ear very like to [ Union , ] but if we examine either the Synonymous word [ Communion , ] or the Greek words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which are rendred Fellowship and Communion ; and how those words are used in Scripture , we may abundantly satisfie our selves , that they signifie something very distinct from , Union or Relation . Fellowship , and Communion , are words of the same import ; and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferently render'd by either of them : 1 Ioh. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And truely our Fellowship , &c. And v. 6. If we say , that we have fellowship with him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 2 Cor. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Communion of the Holy Ghost ; and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is once translated Fellowship : 2 Cor. 6. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For what Fellowship hath righteousness with unrighteousness ? Now , what the general Nature of Fellowship , Communion , or Participation , and Communication , is ; the Apostle will clear up to us , Phil. 4. 15. Now ye Philippians know ; That no Church communicated with me , as concerning Giving , and Receiving , but ye onely ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which he explains , ( if there be need of that , ) v. 16. Ye sent once and again unto my necessity . Communion therefore , or Communication , is the Mutual bestowing of those good things which are in each others power , grounded upon some Union , and Relation between the Parties . And this is more fully expressed by that Scripture phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : To have , hold , exercise , or maintain Communion , or Communication of all those good things which may be expected from each other in a Relation : 1 Ioh. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I must profess my self therefore wholly dissatisfied with our Authors New Notion of Communion , That it signifies the same thing with Union : That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are Terms adequately Measuring each other : There must be first a Relation , before there can be a communicating of those good things which presuppose the Relation . Thus the Love of a Father to his Child , his Care over him , his Bounty to him , is founded in his Relation to him , as his Son ; and the Child 's filial Love , Duty , Fear , are all b●…tomed upon the Relation which he holds to his Father . Thus we conceive first a Real Union between the Head and the Members , before we can conceive the Head should communicate spirits to all the parts , to quicken them to Motion . And this the Apostle expresses , Col. 2. 19. That they who do not , Hold the Head , [ that are not united to Christ , ] can never receive from him those supplies , or Communications of Spiritual Nourishment , that they may encrease with the encrease of God. And thus must there be an Union between the Husband and the Wife , before there can be a Communication of what is in each others power : That is , they must give what they are , before they can give what they have : And this Order and Method is well observed in the Liturgy , ( though our Author is pleased to make himself very merry with it ) where the Man first takes the Woman to be his wedded Wife ; and then assigns , or makes over what he has to her Use ; with all my worldly Goods I thee endow : For he that gives Himself , will never stick at a'l the Rest. And thus the first thing that God gives to his in Covenant , is Himself : Heb. 8. 10. I will be their God ; and then follows the Communication of all his Covenant Mercies . v. 12. I will be mercifull to their Iniquities , and remember their sins no more : And in the same Order the Soul proceeds in its Restipulation with God : 2 Cor. 8. 5. First gave their ●…wn selves to the Lord. Now as the Union , or Relation is for kind , so also are the Communications that flow from , or follow upon the Relation and Union . If the Union be a more general Union , the Relation a more common Relation , the Communications in due proportion will be more general , and Common ; we are Related to all men , none are so remote , but they are our Neighbours ; but yet we have a more special and peculiar Relation to all Christians : And hence is it , that the Apostle apportions out to us , the Nature of those good things that we ought to commuicate to both , Gal. 6. 10. Doe good to all , but especially to them that are of the houshold of Faith. The great God as Creator , is Related to all ; and therefore does good to all . Psal. 36. 6. Thou preservest Man and Beast : Yet , as he stands more nearly related as a Father to some , than others , so he commnicates more choyse and peculiar Favours to them : Hence is that Prayer of David , Psal. 106. 4. Remember me , O Lord , with the favour thou bearest to thine own People ; O visit me with thy Salvation ; that I may see the Good of thy Elect ones . And because the Electing Love of the Father , and the Redeeming Love of the Son , are exactly parallel , therefore has Christ a general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 1 Tim. 4. 10. He is the Saviour of all men , specially of them that Believe : It was never doubted , but the Relation of a Master to his Servant ought to produce suitable Communications to that Relation : And yet those of a Fathe●… to his Child , are of another and sweeter Nature , those of the Husband to the Wife , yet more endearing ; and those of the Head to the Members still more intimous and intrinsecal : Now that Communion is a Communication of Good things flowing from Union , the Apostle will not suffer us to doubt ; Gal. 6. 6. Let him that is taught in the Word , communicate unto him that teacheth in All Good things : Where the Relation between the Teacher and the Disciple , is the Foundation of that Communication of all good things ; but if indeed our Author will abide by his Notion , That Union and Communion are both one ; Then if his Parishioners do but hear him preach , they may spare the Impertinency of Tythes , it is but Actum Agere , and Commu●…ion is satisfied in the Notion of Union ; so that they have here a general Release of all Minute and Praedial Tythes , under his own hand , from the beginning of the World to this Day . The Sophistry of our Authors Argument from 1 Joh. 1. 3. we have already considered and discovered : He leads us now to 1 Cor. 1. 9. God is faithfull , by whom ye are called into the Fellowship of his Son Jesus : All the advantage he can expect from these words , is upon a presumption of his Readers Simplicity , that he will not spye small faults ; to be called into fellowship with Christ , cajouls the Ear into a Conceit of Union : But that which spoyls all is , our Translation reads unto the Fellowship , or Communication , or Participation of his Son , and the Mischief on 't is , the Greek reads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : But let us see however , how he will improve it : Where ( says he ) the Fellowship of Christ can signifie no more than fellowship with the Church , because the Apostle addes in the next Verse , [ I beseech you brethren , that you all speak the same thing , that there be no Divisions among you . ] I confess he has a heavy hand at Reasoning , and it goes hard with us that must continually feel the weight of it : But yet , 1. The Apostles Argument will conclude as strongly from the Communications of Grace from Christ , unto Peace among our selves , as from Union , q. d. You have all been made partakers of the Communications of Grace and Peace from Christ ; you have many mercies in hand , and more in hope , much in possession , but infinitely more in Reversion , and will you run into Factions among your selves ? But , 2. The very plain Truth is : The Apostle argues neither the one way nor the other ; Verse 9. has no such Influence upon Verse 10. but the Rise of his Discourse is from Verse 3. Grace be unto you , and Peace from God our Father , and the Lord Jesus Christ. Where you have : First , The Union and Relation . God our Father : Our Lord and Saviour . Secondly , The Communion that flows from that Relation : 〈◊〉 and Peace , i. e. All new Covenant-Mercies : And because whatever Grace , or Peace , comes from the Father as the Fountain and Spring , from the Son in a way of Purchase and Procurement , comes also from the Holy Ghost , by way of Immediate Efficiency ; therefore it 's called also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 13. 14. The Grace of our Lord Jesus , the Love of God , and the Communion , or Communication of the Holy Ghost , be with you all . You all , that is , The Church of God at Corinth , with all the Saints in Achaia , Chap. 1. ver . 1. who are supposed to be already United to Christ , both in our Authors false Notion , and in the true . Now this Communication , he calls , The Grace of God given them , or Communicated to them by Jesus Christ , Verse 4. And shews the Measure of it , Verse 5. Ye are enriched in every thing by Him. And Verse 8. He shews that God would confirm them in , as well as enrich them with his Grace to the end : And for a Proof of this , he minds them of the Faithfulness , and Steddiness of God in his Covenant . Verse 9. God is Faithful , by whom ye are called unto the Communication of our Lord Jesus Christ. The end of your Effectual calling to an Union with Christ , is a Communication of this Grace and Peace from Christ. And then , Thirdly , Our Authors Memory is very Treacherous . For first he observes : That Communion with God , signifies a Political Union ; and that Political Union , was such a one as is between a Prince and his Subjects , pag. 156. And that , certainly , has the Persons of both , for the Terms of the Relation . And pag. 185. He observes , That our Fellowship with the Father and the Son , is founded on our Fellowship with the Christian Church , and therefore fellowship with the Father and the Son ; and fellowship with the Christian Church , are two things really distinct , for it would be harsh to say , a thing is founded on it self . And yet after all this : Fellowship with Christ can signifie no more than Fellowship with the Church . And thus , the short and long of the Business , is this , Union with Christ , is Union with the Church : And Communion with Christ , is Communion with the Church : And Union with the Church , is Communion with the Church . Quod erat Demonstrandum . But we are terribly Threatned with an Argument , from 2 Cor. 6. 14. Be ye not unequally Yoaked together with Unbelievers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Where the Apostle refers to a Levitical Ordinance , Deut. 22. 10. Thou shalt not Plow with an Ox , and an Ass. In proportion to which , the Apostle forbids Believers to joyn in the same special League and Covenant , with Unbelievers . Now the Reason why he disswades them from such an unequal union , is , because the end of all union , is a Communion , or Communication , each to , and with other in that Union . But to be sure , where there are such Contrarieties of Interests and Inclinations , in the Persons joyned together , there can be no assistance to the same common VVork : The Cedar in Lebanon , and the Thistle in Lebanon , are not qualified for a Match , for they will never serve and accommodate each other in the Duties of the Relation . When the Wise God chose a VVife for Adam , he provided one that was Homogeneous with him , Bone of his Bone , and Flesh of his Flesh , that she might be a Meet-help for him . But now ( says the Apostle ) If you joyn your selves with Unbelievers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : VVhat participation of good things can you expect from them , whose Religion is as contrary to yours , as Righteousness is to Unrighteousness ? And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; VVhat Communication can there be between Light and Darkness ? Pagans can Communicate nothing to you but their uncleanness , and I would not have you communicate with the unfruitful Works of Darkness , Ephes. 5. 11. Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : VVhat Concord hath Christ with Belial ? VVhat Symphony or Harmony , can there be in your Conversations ? You will be always Jarring ? There will be no Melody or Musick in your Converses : VVhen you would be praising to their Idols : so that never was there greater Confusion of Tongues at Babel , than there will be in your Society . And then , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what Portion can a Believer have with an Unbeliever ? He will not , ought not partake of the Lords Table with you ; and you will not , ought not partake of the Table of Devils with him . For , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what Consent , or Suffrage will the one give to the other ? The living God will not vote for dead and dumb Idols : The Arke will never endure Dagon : How absurd therefore must it be , to enter into a Relation with them , with whom you can enjoy no Fellowship in that Relation ? One Reserve he has still left from the Lords Supper , whereby our Fellowship with God and Christ , are expressed , 1 Cor. 10. 16. The Cup of Blessing which we bless , is it not the Communion of the Blood of Christ ? Now ( says he ) it 's called a Communion , because it signifies , 1. A Communion of Christians with each other . 2. A Fellowship with God. That is , it 's called a Communion because it 's no Communion , but onely the sign of a Communion . There is indeed an outward and visible sign ; and there is also an inward and invisible Grace , really exhibited and communicated from Christ by the Ordinance , to the worthy Receiver . And thus much he might have learn'd from the Church Catechism : Qu. What is the inward part , or thing signified ? Ans. The Body and Blood of Christ , which are verily and indeed taken , and received of the Faithfull in the Lords Supper . Qu. What are the Benefits whereof we are partakers Thereby ? Ans. The strengthning and refreshing of our Souls , by the Body and Blood of Christ ; As our Bodies are by the Bread and Wine . And the Liturgy in the Office of the Supper , expresses , not onely a Communication of reall Nourishment from Christ , to our Souls ; but a mutual communication of our Praise and Thanksgiving to God for Christ , and to Christ for his Flesh and Blood ; which compleats the Communion : The Body of our Lord Jesus Christ which was given for Thee , preserve thy Body and Soul into Everlasting Life ; and Take , and Eat this , in remembrance that Christ dyed for thee ; and feed on him in thy Heart by Faith , and be Thankfull . But to put this out of doubt , That all Communion is grounded upon Union , I will quote our Author to our Author ; for Nothing cuts the Diamond like it self . God ( says he ) entertains us at his Table as his own children . Why then , let it be referred to the Man that comes next ; Whether sitting at Gods Table , does not presuppose us to be Children ? Surely , we are not therefore Children because we sit at the Table ; but we therefore sit at the Table , because we are Children . Again , p. 152. Our Author ( whose word ought to go far with himself ) assures us , That Baptism is the Sacrament of our Admission into the Church . There 's our Union then however ; and the Lords Supper finding us already united , affords us a communion , or a participation of those Priviledges , which flow from that Union . So that , whether our Union to Christ , consist in our Union to the Church , or no ; yet still there must be an Union to the Church , before we can hold Communion with it , in those Mercies and Blessings which Christ has entailed upon it . And thus has our Author made a quick dispatch of Communion with Christ in the Lords Supper ; could he but as fairly dispatch it out of all other Exercises of Religion , he might seriously Triumph , that he had cut off the Neck of all Religion at one Blow : Well , success waits upon the Bold Undertaker , and there 's no hurt in a daring Attempt . Prayer ( says he ) and Meditation , and such like Acts of Devotion , are no where called Communion with God. Our Author is just now turning Quaker . Thou man , where dost thou read , that the People of God put off their Hats , or wore Ribbands and Lace ? But to satisfie him , Prayer and Meditation are not called , nor are they Communion with God ; but Means whereby , and Wayes of Gods appointment wherein , we hold Communion with him : In these and other Ordinances we communicate to him the Actings of our Faith , Fear , Love , delight , Praise , &c. and by these he communicates to us of his Grace , Strength , Favour , Mercy , to help us in the time of our Need. In Prayer we pour out our hearts before him , Psal. 62. 8. In Prayer and Meditation , We lift up our Souls to the Lord , Psal. 25. 1. Hence that frequent Expression of the Ancient Christians , Sursum Corda , continued in the Liturgy : Lift up your hearts : Ans. We lift them up to the Lord : But a few dribling Objections he has against this also . 1 Object . Communion does not consist in Transient Acts. Ans. 1. Communion does consist in those permanent Effects conveyed by transient Acts ; the Effect of Prayer abides , when the Act is over . 2. The Lords Supper is a Transient Act , both in opposition to Permanent and Immanent , and yet there is a real Communion between Christ and Believers therein . 2 Object . You will not say , a poor Man has Communion with his Prince , when he puts up a Petition to him , to begg his Charity . Ans. It 's more than our Author can tell , whether we will say so or no. If a Prince commands his Subjects , to make their Addresses to him , in all their streights ; promising , that the great distance between them shall not prejudice their Supplications , and shall appoint a Person near and dear to himself , to receive from them , and present to him all their Petitions , that in his Name they may find Acceptation and Answer ; if now his poor Subjects shall give faith to his Promises , make use of his Indulgence , own their Relation to him , and improve the Mediation of that Master of Requests , and upon the Relief of their Wants , Redress of their Grievances , shall return their humble and hearty thanks ; and learn to love their Prince more , to serve him better , to become more loyal Subjects ; methinks here 's that which may be called Communion grounded upon Union . 3 Obj. To Pray to God , is an Act of Homage which we owe to him as our Creator and Father . Ans. I looked every moment when he should Confute himself ; for now he will not deny , that Relation to God as our Creator and Father , precedes this Communion : It 's a Duty ( says he ) that results from Relation . Therefore , ( say I ) It 's not the Relation it self : And therefore I shall still conclude , that Communion does properly denote the Communication of good things , bottom'd upon that Union and Relation we have to and with each other ; and that our Author has most wretchedly abused his Time , and his Reader , in a weak Endeavour to prove , That Communion consists in Union ; and has merited the Character of Hanno the Carthaginian ( given him by the great Historian , ) That he was a Person very skilfull in the Art of seeming Reverend . SECT . 2. Of our Union to the Person of Christ. THis Section may well be called , Our Author's Lamentations ; wherein he most passionately bewails , how some men have obscured Plain things , to his no small trouble ( I assure you ) to vindicate them to their Primitive Clearness . We ( who are not privy to his Nocturnal Elucubrations ) do little think what pains it cost him to scowre off all that Rust , which ( in so long a tract of time as Sixteen hundred years , through the Sleepin●…ss of the Ancient Fathers , and the Sluttishness of all the Christian Churches ) Religion had contracted , to the day of the date of his Reformation . But there are others too that whisper out their Complaints , How Christ in the beginning of his Gospel , bequeathed to us a Religion Decent , but not Gawdy ; Plain , but yet Powerful ; not courting Proselytes with Meretricious Gallantry ; but Matron-like Modesty : Whose Attire was indeed more coarse , and home-spun , yet withall very warm , and fitted to its end : But now-a-days all is trim'd up with Ribbands and Lace , and set off with Fan and Feather . It was a Complaint as old as Austin , That men loaded Religion with servile Burdens , which God in mercy would have left free : So that the condition of the Jews was m●…re tolrable , that were subject to Legal Sacraments , and n t to the Presumptions of men . Thus ev●…ry one co●…plains of faults , but very few that I can fee will mond ny . I suppose our Author will be content , that the Reformation of Worship be committed to the Churches care ; but for reducing the Doctrine , that 's a Burden he has reserved for his own shoulders : And methinks I see him ( like the sign of the Atlas , supporting the Globe ) chearfully heaving at the weight , and yet never so much as once crinkle in the Hams . God ( says he ) was pleas'd to institute a great many Ceremonies , and many of them of very obscure Signification , i●… the Iewish Worship , to aw their Childish Minds into a greater Veneration of his Majesty . Now let the Reader substract A many , out of A great many , and the Remainder will inform him , just How many of God's Institutions , had Any light in them . Had this Divinity faln into some mens fingers , they would perhaps have made desperate work with it : For , 1. Some might say , Nay then , if God's own Ceremonies were invented to aw Childish Minds , we can never hope for better from Humane Ceremonies , but that they should fright the Churches Children out of their wits . 2. Others would censure it as guilty of horrid Prophaneness , to assign such a Reason for God's sacred Institutions , as must imply , That he was forced to go subtly to work with his people , and to use the Artifice of Mormo's and Scarce-crows to fright them into Reverence ; as women terrifie their children with Robin — with the Raw-head and Bloody-bones . And 3. Some would not stick to say , That surely some prying pate or other would have discovered the design , and then instead of conciliating more Reverence , it would certainly have exposed his Ordinances , if not the Author of them , to contempt . But they who had seen Mount Sinai all on flame , and smoak ; they who had heard the sound of that dreadful Trumpet , who felt the Earth-quake without , and a greater Heart-quake within at the presence of the Almighty God , were convinced that God needed not to have recourse to those little slights of Ceremonies to aw their Childish Minds into a Veneration of his Majesty . 4. Others expect when our Author should make God himself a Ceremony , contrived to manage this bulky and unruly World with more ease : For some it seems , have got it by the the end , that Primus in Orbe Deos fecit Timor . 5. But all agree in this , That this Doctrine argues our Authors gross ignorance in the true end of those Ceremonies : All which had a fair and clear Prospect towards a Redeemer , Col. 2. 17. They were a shadow of good things to come , but the body was of Christ. But men may speak their pleasure , our Author has determined against them , That God's Institutions were to fright Children : But now ( says he ) in these last days , God sent his Son to make a plain , easie , and perfect Revelation of his Will ; to publish such a Religion as may approve it self to our Reason . Well! whatever we have gained , I am sure Religion has got no great matt●…r by the Bargain : For then their Reason was to crowch to God's Religion , though in an obscure Ceremony ; but now poor Religion must stoop to Reason , must appear before the Tribunal of Reason ; and if it does not acquit it self well , and give a Rational and Satisfactory account of its Tendries , it must be bored through the Tongue with a red-●…ot Iron , for an Heretick : And which is the worst on 't , this Reason holds its Consistory in our Authors brain , so that if he be but 〈◊〉 with a Rheumatism , the droppings of his Nose must be imposed upon us for Twice distilled Reason . Nor yet can I perceive , wherein Religion does more approve it self to our Reason , than formerly to theirs : For , 1. As to the Moral part of Religion , that was as agreeable to Natural Light then , as ' ●…is now ; Murder , Adultery , Stealing , were equally condemned by the Sentiments of all Mankind in all Ages . 2. For the Ceremonial part , which depends upon the mere Authority and Sovereign pleasure of the Legislator , they had as good Reason for their obedience , as we can claim for ours . There was as fair Reason pleadable for Circumcision , as for Baptism ; for the Passover , as the Supper ; the first Reason from which all instituted Worship springs , being the Will , and the last Reason into which all is resolved , being the Glory of the Supreme Law-giver . 3. The Perfection of Christ's Revelation , above that of God to the Iews , lies not in giving us a new Moral Law , or adding any thing to it ; but in exhibiting Himself ▪ as the Substance of their Ceremonial Law , who was revealed ( though less clearly revealed ) to them in Types and Figures . And now Dr. Owen shall have a short truce and respite from Persecution , whilst the storm falls upon Dr. Iacomb . Some cavilling spirits have made a Q●…estion , How the Air and Earth could afford sufficient Matter for Rain to make an Universal Deluge ? But I more wonder , whence our Author could furnish himself with such a vast stock of s●…olding Materials and Utensils , as might maintain such a constant Tenor of Fury and Rage against these men ? What Cistern or Receptacle is able to hold such a body of Rancor , as may feed that stream which perpetually turns his Mill ? Some thought , surely these Doctors had a great hand in burning the City ; or have rob'd the Temple at Delphos ; or however that of Tholouse . But I relieved my self against that Suspicion , by a seasonable Consideration , That it 's not the custom to hear ill , but for doing well : And therefore my thoughts began to reel to the other side ; Whether possibly they had not club'd together , to build , or endow some Hospital , or Colledg ; or had bought in all the Impropriations , and laid them to the Church , because it must be some glorious Work , that could purchase our Author's Indignation ; and at no lower rates could they entitle themselves to his severe displeasure . At last with much beating about , I found that they had both zealously and strongly engaged against the Socinians , for the Doctrine of the Church of England ; and then no Penance shall ever expiate their Guilt , or procure an Indulgence for such Delinquen●…y . But then the Difficulty recurred upon me , Why he should slip his Hold of the one , and fasten upon the other ? Yet I considered , that Nature is much delighted with Variety : And I have heard some that pretend to know something in those matters , say , That it 's not Policy to fight long with one Enemy ; for in a while , they will understand ▪ our manner of fighting , and become as good at our Weapon as our selves . But now attend ! When we enquire ( says he ) what this Union between Christ and Believers is ? They answer , It 's a Mystical Union through the Spirit and Faith. And truly they answer pretty well ! For that it is a Mystical Union , they produce the Apostle Paul for their Voucher , Ephes. 5. 32. This is a great Mystery , but I speak concerning Christ and his Church . The Apostle is there discoursing of that intimous Oneness , ( good Sir be not angry ! ) that is between the Husband and the Wife : That the Wife is the Husbands own self , vers . 28. He that loveth his wife , loveth himself . Now covertly , the Apostle , with one and the same labour , will shew us how mystical and intimous that Union is , which is between Christ and his Church , v. 29. No man ever hated his own flesh , but nourisheth and cherisheth it , even as the Lord the Church : For we are members of his body , and of his flesh , and of his bones . And for this cause ( says the Apostle , vers . 31. ) a man shall leave Father and Mother , and cleave to his Wife , and they two shall be one flesh : But now ( says he ) that which I have discoursed to you will seem very abstruse ; and , as some will phrase it , mystical non-sense , and unintelligible Drollery ; but , I speak concerning Christ and his Church : For however this be true , That the Husband and Wife are but one flesh , in the eye and consideration of the Law ; yet it 's more eminently true concerning Christ and his Church , who in the consideration and eye of God , are but one Spirit . All Metaphors and Similitudes taken from outward things , come infinitely short , and cannot decypher that mystical Union , which is between Christ , and all true Believers . Your Political Union , is but a new-invented Bawble ; your Natural Union , is lean , and hungry ; your Civil Union is low , and flat ; it is a Mystical Union ! Ay , but this Paul was an obscure Author and writes very darkly : But yet he may comfort himself the better under this hard Censure , since God himself cannot escape the Lash of Virulent Pe●…s , emboldned with an Imprimatur ; whose Institutions are reproached , to be of Obscure Signification , to aw the Childish Minds of men into Veneration . And then , that the internal Ligaments of this Union , are the Spirit and Faith ; as the Scripture is free in affirming , so our Author is shy in denying ; only he throws away a little scornful Drivel upon 't . This Mystical is a hard word ! Let it be so ! Dr. Iacomb shall explain it , on Rom. 8. p. 42. And first ( says the Doctor ) There is an Union of three Persons in one Nature . 2. There 's the Union of two Natures in one Person . 3. There 's an Union of Persons , where yet Persons and Natures are distinct . Concerning which he observes , 1. Here 's an Union , but no Transmutation , Commixtion , or Confusion . Here 's an Union of Persons , but no Personal Union . Say you so Doctor ? then I promise you , here 's one has made bold with some of your names ; for page 103. he tells his Reader , and me amongst the rest , That these men place all their hopes of Salvation in a personal Union with Christ. But pray Dr. go on ! The Person of Christ is united to the Person of a Believer , and the Person of a Believer to the Person of Christ : But for this our Author has a dry flam ; As it must needs be where the Person of Christ , is united to the Person of a Believer ! Silly Man ! the Doctor observes , that Christ is united to a Believer by the Spirit ; and a Believer united to Christ by Faith. Though the Terms of the Relation are the same in Christ's Union with a Believer , and a Believer's Union with Christ , the Bond that unites them is Distinct. A Father is related to his Son , and a Son to his Father , yet Paternity is one thing , and Filiation another ; and the Foundations of these Relations differ : The Foundation of the one , is to beget ; of the other , to be begotten . But ( says the Doctor ) Faith is the uniting Grace ; and this Faith receiving Christ , 1 John 13. it must also unite us to the Person of Christ : But of this our Author doubts , because men are not united to every thing they receive . Alas-a-day ! yet when a Master receives any one to be his Servant , that Reception is the bottom of his Relation . If a Woman receives a person to be her Husband , that Reception creates an Union . But I had rather the Reader would give himself the satisfaction to peruse the Doctors Book , where he shall find these things laid down with Modesty , backed with strength of Reason ; Scripture , and the suffrage of Learned Christians : And if our Author thinks , that a few Squirts and Flashes ( which he is resolved to call Wit ) be a sufficient Confutation , he shall enjoy the Contentment of admiring his own Excellencies , without any Rival . Again ; This Union ( says the Doctor ) may be thus described , ' T is that Supernatural , Spiritual , Intimous Oneness , and Conjunction between the Person of Christ , and the Persons of Believers , through the Bonds of the Spirit and Faith ; upon which there follows mutual and reciprocal Communion each with other . I will not conceal from the Reader my thoughts ; I really expected , that our Author should have highly commended the Doctors Modesty , who in a subject so Sublime , as might well exercise the Tongues of Angels , should draw his Description with a Peut estre , it [ may be described : ] And the rather , because by that means he has not excluded our Authors greater Abilities from travelling in the subject , but left room enough for his Defining Faculty : But instead of that , I s●…e he 's Angry still , though impotent . This Oneness and Conjunction are hard words ! So they are indeed ! It 's hard to say , Whether they will prove Arabic , or Syriac , or Welsh or Wild-Irish : But to be sure , they came but lately into England , and are not yet made Denizons to purchase our Author's favour . The great danger is , lest we should mistake this Conjunction , for one of the Eight parts of Speech . Oh Sirs ! what inextricable perplexities has this one lewd word involved the Nation in , since it landed ? The old Shiboleth was an innocent Chrysom to it . Political Union and Machine , are sorry Sneaks to it : Indeed Tetrachymagogon , and Syncategorematical come pretty near : But Oh Conjunction ! This Conjunction is not to be tolerated in a Land professing the Seven Liberal Sciences . And yet after all this , I dare venture an even Wager , That as many understand Conjunction , as Opposition , and more than know what to make of Antithesis ; and yet that never choak'd our Author , but he could swallow it without making any Bones of it , or a Vespasian - face at it , p. 264. But if some small splinter should stick in his throat , the Doctor will be that charitable Crane to pluck it out ; for he adds , Believers are said to be joyned to the Lord , 1 Cor. 6. 17. Now if no words will down with him but such as melt in the mouth , let him substitute Ioyning for Conjunction , and that will serve for a Vehicle , with a spoonful of Syrrup of Mulberries to supple the passage . Our Author finding that the Doctor has bewildred himself , will endeavour to help him out . It 's a plain case ( says he ) if Christ and Believers are united , their Persons are united too ; for the Person of Christ , is Christ himself , and the Persons of Believers , are Believers themselves ; and I cannot understand how they should be united without their Persons ; but then they are united by mutual Relations , as the Person of a Prince and his Subjects , of a Husband and his Wife , are united by mutual affections . This I confess a surpassing kindness ; and therefore that frequent reckonings may make us long Friends , I shall call some small Follies to account , ere they be forgotten . 1. I am more confirm'd in my old Observation , That our Author writes only from hand to month . He has told us , p. 157. That our Union to Christ , is not an Union to his Person , but confists in a sincere Union to his Church . And so again , p. 151. and yet now , If Christ and Believers are united , their Persons are united too ; for he cannot understand ( no not for his heart , I warrant you ) how they should be united without their Persons . 2. He charges the Doctor with owning an Adhesion , nay a Natural Adhesion of Persons . I confess , I never admired any mans Confidence more ; that in the face of the Doctors words , which he himself had quoted , directly affirming the contrary , should charge him with asserting , a Natural Adhesion of Persons : Thus he reports the Doctors words , The Person of Christ and Believers are united , and yet it 's no Personal Union . Again , the Doctor thus , It 's a Spiritual , and Supernatural Conjunction . Our Author had need tell nothing but Truth ; for he is the poorliest qualified for a Lyar , that I have met withal : And now let it be referred to the Groom-Porter , Whether Adhesion be not as like to choak narrow throats , as Conjunction . 3. He says , Christ and Believers are united by mutual Relations : And then makes a Quaere upon 't , Whether all the Absurdities he would fasten upon the Doctors words , will not recoyl upon his own : For it signifies no more , than if he had said , Christ and Believers are united by their Union , and related by their Relation ; and thus Christ , is Christ ; and Believers , are Believers ; and Union , is Union . The Truce is now expired , and he is once again falling upon Dr. Owen : For as the Serpents in Africa lay aside their Poyson whilest they drink , and then presently suck it up again ; so I was pretty secure , our Author would lick up that vomit again , which he had cast in Dr. Iacomb's face , that he might serve the other with the same sawce . But whilst I am considering his Extravagances , there comes to my hand an Answer from the Doctor , wherein since he has condescended to chastise our Author in person , it may justly supersede any further attempt of mine in his Vindication . At p. 243. I meet again with our Author , where he falls upon that weighty point of Justification : In his exposing of which Truth , he takes occasion from a passage in Dr. O. ( I see I must mention him again ) Com. p. 55. There is no man whatever , that hath any wants , in reference to the things of God , but Christ will be to him that which he wants : ( I speak of those [ N. B. ] who are given him of the Father . ) Is he Dead ? Christ is Life ! Is he weak ? Christ is the Power of God! Hath he a Sense of Sin upon him ? Christ is Compleat Righteousness ! Jer. 23. 6. The Lord our Righteousness . Which words being fortified with express Scripture , it concerned our Author to take good advice , and to go gingerly to work in perverting of them . Two Artifices he uses , which like Fire and Water , will make the strongest Cloth shrink . And , 1. He lops off one whole Sentence , p. 214. and then exclaims . This sounds like Universal Redemption ! What , down-right Arminianism ? Really I am sorry for 't ! Is the Doctor sheer gone over to the Remoustrants ? Come ! come Sir ! you have a Card in your Sleeve ; pray produce it ! I speak ( says the Doctor ) of those who are given him of the Father . Now where are your ears ? Does this chink like Universal Redemption ? But so true is the old Observation , He that is prepossest with an Opinion , finds it in all he reads . 2. If that way fails , another will hit : What Comfort is this to us ( says he ) that Christ was Righteous , if we continue wilful , and incorrigible sinners ? Yes , says the Doctor , hast thou a sense of sin upon thee ? Christ is Compleat Righteousness . Fie upon it ! put on a Mask for shame ! Is the Soul that labours under the sense of some particular sin , a wilful and incorrigible sinner ? It 's the repenting , the broken , and the sorrowful sinner , that the Doctor directs to Christ. Our blessed Saviour has invited those that labour , and are heavy-laden , to come unto him ; promising , that he will give them rest . I wonder our Author could forbear twitting him , that he encouraged wilful and incorrigible sinners ? But , pray , what would our Author say to a Soul that has the sense of sin upon him ? without peradventure , Repent of thy sin , forsake thy sin , &c. And does he think that Repentance will save a wilful and incorrigible sinner ? one that Repents and sins , and sins and Repents again , and goes on in a circle of sinning , and halfrepentance ? Say but the same for the Doctor : He Counsels the Soul , under the sense of sin , to believe ; but then it 's only the Repenting sinner that will , that can , that ought to make his Address to Christ , that he may find rest to his Soul. For our Author's Method in prosecuting this great Point , I dare not warrant it . Such as it is , Reader shall have it as cheap as I had it , my duty is to Follow , and not to Dispute . [ 1. ] His first enquiry will be , In what sense Christ is called our Righteousness ? and what the Scripture intends by those Phrases of , The Righteousness of God ; the Righteousness of Faith ; or , The Righteousness of God by Faith ? He begins with that famous place , Jer. 23. 6. where Christ is expresly called the Lord our Righteousness . To which our Author returns three things ; A pitiful Scoff , a woful Evasion , and a wretched Answer , worse than both . 1. He begins with a Scoff : A very express place to prove that Christ is our Righteousness ; that is , that the only Righteousness , wherewith we must appear before God , is the Righteousness of Christ imputed to us . Who these men should be that thus expound it , I cannot Divine , unless it be the first Reformers of this Church ? and they do indeed tell us , Artic. 11. That we are accountted Righteous before God , only for the Merit of our Lord and Saviour Iesus Christ , and not for our own Works and Deservings : Wherefore that we are justified by Faith only , is a most wholesome Doctrine , and full of comfort . And I believe our Author experienced it to be a most sweet and comfortable Doctrine , when he subscribed it for a fat Benefice : But in the mean time , these men ( whoever they be ) have a very hard task on ▪ t. For one while they must not draw one Conclusion from the Person of Christ , which his Gospel has not expresly taught ; to use their own Reasons to deduce one single Inference from Gospel-premises , is present Death . But what now if they produce express Scripture , that Christ is our Righteousness ? Why , that 's as bad ! for this is to interpret Scripture by the sound of words . 2. He retreats to a most woful Evasion , Is there no other possible sense to be made of this Phrase ? If it be possible to procure another Sense for Love or Money , it shall never go thus : The Cause looks with a very desperate face , when once it comes to this ; when men are ready to shoot the Pit , and only watch for the Creep-hole of a bare Possibility . If they intended honestly , they would lay things together as well as they can ; labour to find out the meaning of God's Spirit , with Sobriety and Humility , and never strain their Wits , and vex and torture the Scripture with utmost Possibilities : The Text tells us , that the nam●… whereby Christ shall be called , is the Lord our Righteousness . Now it 's granted , that this was not designed to be his Praenomen , or Cognomen , that which should distinguish him in Common Discourse from other persons ; and therefore , He shall be called , is no less than , He shall Really be our Righteousness : Thus , 1 Iohn 3. 1. Behold what manner of love the Father hath bestowed upon us , that we should be called ( that is , that we should become ) the sons of God : Isa. 9. 6. His name shall be called ( i. e. he shall Really be ) Wonderful , Counsellor , The Mighty God , the Everlasting Father , The Prince of Peace . The true intent and meaning of which place , I know how some have attempted to elude , by this fine device of the Possibility of another meaning ; and whether our Author sharpned his weapon at their forge , he knows best . But , 3. He returns an Answer worse than both the other : Righteousness in Scripture is a word of a very large sense , and sometimes signifies no more than Mercy , Kindness , Beneficence ; and so the Lord our Righteousness , is the Lord who does us good . But , 1. Is it not vainly supposed , That for Christ to do us good , is inconsistent with being our Righteousness ? 2. Though Christ be a Redeemer of Mercy , Kindness , and Beneficence ; yet he is no-where called , The Lord our Mercy , The Lord our Kindness , The Lord our Beneficence : Which clearly proves , that when he is called , and really is , The Lord our Righteousness , the expression implies more than an Imparting , or Communication of good things to us . Hence some would say , That if our Author's Conscience were not larger than the sense of this word , he had never given so stretching an Answer . But ( says he ) Righteousness signifies that part of Iustice , which consists in relieving the oppressed . Isa. 54. 17. Their Righteousness is of me , saith the Lord , which is a parallel expression to , The Lord our Righteousness , and signifies no more , than that the Lord would avenge their Cause , and deliver them from all their Enemies : So that all the benefit we are to expect from Christ , is Temporal Salvation and Deliverance . To which I answer : 2. That the Reason of Christ's glorious Name , The Lord our Righteousness , assigned by the Prophet , that in his days Iudah shall be saved , and Israel shall dwell safely , is interpreted by the Angel , Matth. 1. 21. to be this , He shall be called Iesus , for he shall save his people from their sins . And the end why God raised up his Son Jesus in the World , is expresly assigned to be , To bless his people , in turning away every one of them from their iniquities , Acts 3. 26. Thus Rom. 11. 26. Out of Zion shall come the Deliverer , and he shall turn away ungodliness from Iacob . To turn away iniquity from us ; and to turn us away from iniquity , is I hope something of a more useful import , than to relieve the injured and oppressed , and deliver them from their Enemies . I do not at all envy our Author therefore the glory of his discovery , that for God to justifie good men , is to deliver them from the violence and injuries of their Enemies : And I would gladly hope , that all good men have something better wherein to glory . In Ier. 33. 16. the Church is called , The Lord our Righteousness ; because she only glories in the Righteousness of Christ , her Head and Husband ; to whom being so nearly related , and with whom being so closely united , his Righteousness , is her Righteousness ; and therefore she , who upon the account of the imperfection of her Inherent Righteousness , can find , no , not the least , matter of boasting before God , yet has whereof to Triumph in Christ her Saviour ; Isa. 45. 24. Surely , shall one say , In the Lord have I Righteousness : In the Lord shall all the seed of Iacob be justified , and shall glory . Now the Apostle , whom I take to be a competent Interpreter of Scripture , assures us , that God has taken special care , that in his dispensing of Grace to sinners , No flesh shall glory in his presence , 1 Cor. 1. 29. which he has well provided ; for ver . 30. since Christ is made unto us of God for Righteousness ; and therefore he that glorieth , let him glory in the Lord : Which is exactly parallel to that of Isa. 45. 24. In the Lord shall all the seed of Iacob be justified , and shall glory . Come we now to our Author's Interpretation of Isa. 61. 11. which is of the same leaven with the former : I will greatly rejoyce in the Lord , my soul shall be joyful in my God : For he hath clothed me with the garments of Salvation , and covered me with the robe of Righteousness , &c. This Text one may perceive struck cold to his heart , and he gives us as cold an Answer , that 's ready to freeze between his lips . The Garments of Salvation ( says he ) and the Robe of Righteousness , signifie those great Deliverances God promised to Israel . Signifie ! I would our Author would write a Dictionary of the Signification of words . We use to say , A bad Answer , is better than none : Reform the Proverb for shame ; for such an one is worse than none . 1. It 's evident , that the Triumph of the Church was upon the view of Jesus Christ , vers . 1. Anointed to preach Good-Tidings to the meek , to bind up the broken-hearted , to proclaim liberty to the Captives , and the opening of the Prison to them that are bound : To proclaim the acceptable Year of the Lord : Which our Saviour Christ applies to himself , Luk. 4. 18 , 19. when he was far from working out for the Iews those great Deliverances by improbable means , which should make them glorious in the eyes of men . 2. The Virgin Mary quotes this very place , Luke 1. 46 , 47. My soul doth magnifie the Lord , and my spirit hath rejoyced in God my Saviour ; where the joy of her heart broke out at her lips , in Contemplation of that Eternal Redemption wrought out by him , in whom she could more seriously glory as her Saviour , than as her Son : And it 's a wonder to me then , men can patter over their Magnificat every day , and not observe it . 3. It 's observable , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render [ Decketh ] signifies to Adorn as a Priest ; and implies , that Christ as our High-Priest , shall present us acceptable to God upon his Account . 4. There 's nothing more familiar with the Spirit of God , than to clothe Evangelical Mercies , in a Mosaical Dress ; and to express New-Testament Salvation , in Old-Testament Phrase : Thus Gospel-Believers , are understood by Israel ; the Church , by the Temple ; Evangelical Ministers , by the Legal Priests ; and the covering of Sin , by the covering of Nakedness ; and by the decking with Ornaments , and a●…dorning with Iewels , the representing true Believers , accepted with God through a better Righteousness than their own . [ 2. ] The Reader would admire to hear these glorious Gospel-Promises recorded in the Old-Testament , thus interpreted to bare skin and bone : But our Author confesses , he swarms with prejudices against the Doctrine of Imputed Righteousness . When Prejudice sits upon the Bench , it 's like to go very ill with poor Truth that stands at the Bar. As a Bribed Fancy will admit the most feeble Appearances , for plain Demonstrations of what it longs should be True ; so a mind fore-stalled with prejudice , will despise the clearest evidence , for what it desires to be false . And we need no other instance of all this , than our Author 's great Indisposition and Averseness to receive the present Truth . And , 1. I perceive he is very much stumbled at one thing ; That in all our Sa●…iour's Sermons , there 's no mention of his Imputed Righteousness . Now because the same Charity that commands me , not to lay a stumbling-block in the way of my Neighbour , enjoyns me also to remo●…e it out of his way , or however , to help him over it ; the ensuing Considerations will afford him that Civility , if he please to accept it . 1. If our Saviour had mentioned the Imputation of his Righteousness a thousand times over , he could easily have evaded it at his rate of answering ; for he might have said , This is but to interpret Scripture by the sound of words ; or if that had been too frigid , that it 's sufficient to say , The words may possibly have another meaning , though he could not tell what that should be ; or , that by the Imputation of Christ's Righteousness , no more is meant , but the Accepting of our own Righteousness , which Christ has commanded in the Gospel . 2. It may be of good use to him to consider , Whether Christ's Silence raised his prejudice against the Doctrine ; or his own prejudice against the Doctrine , raised the conceit that Christ was silent in it ? Whether it was the want of an Object to be seen ; or the want of eyes to see the Object ? For most men are deaf , when they have no mind to hear ; and blind , when they have no will to see . For , 3. Christ in his Sermons has plainly revealed the case to be such between God and man , that without a better Righteousness than their own , they are all lost for ever , Matth. 5. 19. He that breaks the least of these Commandments , shall be called least in the Kingdom of Heaven , that is , shall never come there . Now the universal Suffrage of all mens Consciences is , That there is no man that lives , and sins not ; and therefore Christ has determined upon him , that he shall never enter into the Kingdom of Heaven . I never yet heard , that God has dispenced with one jot or tittle of the Moral Law ; but , Do this and live , is as strictly exacted as ever : So that unless a Surety be admitted , and the Righteousness of another owned , the case of all the Sons of Adam is deplorable and desperate . To deny then the Righteousness where in the believing sinner may stand before this Righteous and Holy God , is to affirm the Eternal Damnation of all the World. 4. Christ has plainly discovered to us such ends of his Death and Sufferings , as evidently prove the impossibility of being justified by our own Righteousness , Matth. 20. 28. He gave , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Life , [ or Soul , ] a Ransome , [ a Rede●…ption-price , ] for [ instead of ] many : Which is no whit less than that of the Apostle , 2 Cor. 5. 21. He was made sin for us ( who knew no sin ) that we might be made the Righteousness of God in him ; And the same with Isa. 53. 10. It pleased the Lord to bruise him , when he shall make his Soul an Offering for sin , &c. Again , Matth. 26. 28. This is the Blood of the New-Testament , which is shed for the Remission of the sins of many . Whence it 's plain , that God in pardoning sin , in justifying and accepting the sinner , has such a respect to the Satisfaction of Christ in our stead , as may properly be called , the Imputation thereof to us . 5. Though Christ mention not the Imputation of his Righteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet has he mentioned that Righteousness , which it's certain from the Scriptures , must be imputed to Believers , or they can have none of that benefit by it , which they are said to have , Matth. 3. 15. Christ fulfilled all Righteousness ; and vers . 17. In him ( or upon his account ) God is well pleased , comes to delight in Believers , whom he accepts in the Beloved , Ephes. 1. 6. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He hath graciously accepted us in his Beloved one . Hence it is the Holy Ambition of all the Saints , 2 Cor. 5. 9. to be accepted of him , or in him , ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : That regard then which God has to the Obedience of Christ , as the Reason for which he accounts a Believer righteous , we judg , may commodiously be called , the Imputing of Christ's Righteousness to them , without the Leave , License , or Faculty of our Author . A second Prejudice that is deep-rooted in our Author's breast against this Doctrine , is , That Christ exacts from men a Righteousness of their own , if they would find mercy with God. A Righteousness of their own ? Ay , but let them be sure they come honestly by it . The Righteousness of Christ must be made ours , or else we shall never find mercy with God : We must also have another Righteousness of our own , an Inherent Righteousness , if ever we expect to enter into the Kingdom of Heaven , and find mercy with God in his great Day . But what is that Righteousness for which we are just and accepted with God ? But for the removing of this small prejudice , may he please to consider : 1. How easie it is to vapour and make a flourish with those Texts that require an Inherent Righteousness , as a necessary Qualification for Eternal Salvation ; and yet how hard to produce one place that mentions our own Inherent Righteousness , as that which answers God's holy Law , makes Reconciliation with God , and constistutes the sinner spotless and blameless before God , the Holy , Righteous Judg ; yet such a Righteousness we want , and such a one we must have . 2. Our own Righteousness is very pleasing and acceptable to God in Christ , being the fruit of Faith , and following after Iustification . So says the Church of England , Artic. 12. But ( says She ) Works done before the Grace of God , and the Inspiration of the Spirit , are not pleasing to God , for as much as they spring not out of Faith in Christ , Artic. 13. Which two Articles I shall leave to our Author to confute , at his best leisure . A third Block which I perceive lies in his way is , That our Saviour should never once warn his Hearers , to beware of trusting to their own Righteousness . But , 1. Christ preach'd to the Iews , who had had warnings ●…now to beware of splitting upon that Rock : They might have taken warning from the Churches Confession , Isa. 64. 6. We are all as an unclean thing , and all our Righteousnesses are as filthy rags . All the warning in the World signifies nothing to them that are resolved to interpret , Our own Righteousness , by Ceremony and Hypocrisie . Had Christ inculcated the danger , even to Tautology , all may be evaded by that happy Gloss , which he keeps Leiger by him : True indeed , he warns us to beware of our own Righteousness , but he intends no more hereby , than the works of the Ceremonial , and external acts of the Moral Law. 3. Christ had indeed given them fair warning , but if they will not take it , the sin must lie at their own doors , and the Condemnation upon their own heads , Luke 18. 9. He spake a Parable to them that trusted in themselves , that they were righteous , and despised others , &c. Now it may seasonably be here remembred : 1. What was the design of this Parable ? And that the Evangelist tells us , was to meet with them that trusted in themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men that presumed very highly upon their own Abilities , to answer the Law of God ; and therefore despised others , who made such a stir about their own Impotency to keep it ; and kept such a coyl about the shortness of their obedience to it ; like the poor Publican , who being conscious to himself of both , makes his retreat to , and shelters himself in the free Grace , and rich Mercy of God to miserable sinners . 2. It will be seasonable to enquire , What that Righteousness was , upon which the Pharisee in the Parable so stiffly insisted , as that in which he durst adventure to appear before God ? And that ( as our Saviour puts the case ) was a Righteousness made up of obedience to Gods Commands : And those both Prohibitory , he was no Extortioner , no Adulterer , no Unjust Person ; and Affirmatively , he paid his Tythes exactly , ( which will go a great way ) and fasted twice a-week . 3. Let it be considered , that however many of the Pharisees of those days were Hypocrites , yet our Saviour frames his Parable of a Pharisee , not according to what many of them were , but what they seemed to be , and were reputed for amongst men , who admired their Sanctity , and reverenced their Devotions ; and therefore he describes not a Person acting his part well upon the Stage , but living up to very high Attainments of Nature . For , 1. The duties instanced in , are only some particulars , in the name of all the rest : He instances in his praying to , and praising of God , which comprehend all the duties of the First Table : His freedom from Adultery , Extortion ; and in a word , from Injustice , which is the whole of the Second Table . Again , He instances in duties of the Iudicial Law , paying Tythes ; and of the Ceremonial , Fasting ; with a little touch perhaps of Supereragation , [ Twice in the week . ] 2. When Christ introduces a person , saying , he was no Adulterer , we may reasonably suppose , he taught him to speak in the proper sense of the word which Christ himself allows . Now in Christ's Dialect , to be no Adulterer , is not to commit it with the heart , Mat. 5. still abating for Humane Frailties . And , 3. This is evident , because our Savióur describes not this Pharisee , as praying in the corners of the streets , or in the Synagogues , to be seen of men ; but in obedience to God's Command , Going up to the Temple to pray ; and there praying to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his own heart , between God , and his own Soul : All which evidently prove , that our Saviour puts not the case of a stinking Hypocrite , but of one who went as far as Natures legs would carry him . But , 4. The miscarriage of this Pharisee lay not in this , that he was , what he pretended he was not ; or was not , what he pretended he was ; but that he trusted to himself for a Righteousness , to be compounded out of all these Ingredients , wherein he would dare to stand before God , and in despising others , which is the natural Product of Self-Righteousness : And yet upon our Author's Principles , I see not why he might not trust to himself , that he was Righteous , if Righteousness be to be made out of Obedience ; and despise others too , since his own free-will exerted , and natural strength improved , had made him differ from another , even from that Publican . But yet , 4. There 's one Prejudice more remaining , which perhaps may stick more with him than all the rest : He is apt to admire our Saviour's Sermons in the first place , before the Writings of the Apostles , though inspired men . I should be loth to weaken his Admiration of our Saviours Sermons : But he may do well to examine , Whether his Aptness to admire them before other Sermons given forth by the same Spirit , may not proceed from great Ignorance , or a worse Principle ? For though our Saviour's Person had more Authority than the Persons of the Apostles ; yet the Writings of the Apostles are of equal Authority with those of the Evangelists , to command our Faith and Obedience . The Epistles of S. Iohn are indited by the same Spirit by which hepenned the Gospel : 'T is the Authority of Christ in both ; the Infallible Spirit speaking in both , which are the Reason of our Belief of both : All Scripture is given by Divine Inspiration , 2 Tim. 3. 18. The same Spirit of Christ that spake in the Prophets of the Old-Testament , and the Apostles in the New , 1 Pet. 1. 11. And such Comparisons must needs be very odious , where the Spirit of God has made none . But the total sum of all these Prejudices , we shall have in one Dilemma ; Did not our Saviour instruct his Hearers in all things necessary to Salvation ? or have the Evangelists given us an imperfect account of his Doctrine ? If the first ; then our Saviour was not faithful in the discharge of his Prophetical Office : If the latter ; you overthrow the Credit of the Gospel . Well! I hope we may out-live this horned-Argument , for all the terrour of its looks : 1. Christ was faithful in his Prophetical Office ; he instructed his Hearers in all things necessary to Salvation : But then there are some great and weighty Doctrines , which it was necessary to the Salvation of the Gentile World to know , wherein the Iewish Church had been sufficiently instructed already . The Doctrine of Atoning God , making Reconciliation for sin , expiating Transgressions , was abundantly clear from their Sacrifices : The Theory of God's justifying a sinner , was evident from thence ; they knew what Imputation signified , by the transferring of the guilt of the sinner , upon the head of the Sacrifice : And therefore when Christ came , his main business with the Jews , was to convince them , that he was the Messiah promised of old , and typified in their Sacrifices : His Work they knew , all the Question was , Whether he was the Person ? Matth. 11. 3. Art thou he that should come ? or do we look for another ? Joh. 10. 24. If thou beest the Christ , tell us plainly . Christ's Sermons therefore suppose them instructed in the Doctrine of Iustification : But when the Apostle Paul , who is called , The Apostle of the Uncircumcision , comes to preach and write to the Gentiles , he must be more express ; they knew little of God , and nothing at all of a Redeemer , they must be taught their Catechism , and the first Rudiments of Christianity ; and therefore do we find these great Points more explicitely handled in his Discourses , which are more sparingly and more covertly delivered by the Evangelists . 2. The Evangelists have given us a perfect account of Christ's Doctrine ; but then the perfectness of that account , is not to be measured by what Christ preached , but by what they were commanded to record and transmit to Posterity . S. Iohn was faithful in giving us a perfect account of Christ's Sermons ; but his faithfulness , and the entireness of the account he gives us thereof , is not to be taken from every Miracle Christ wrought , or every Sermon he preach'd ; for he omits that whole famous Sermon preach'd by Christ in the Mount , recorded by Matthew . And S. Matthew was also faithful in his account , and yet he omits the excellent Prayer recorded by Iohn , Chap. 17. and yet both of them , and both the other , have conveyed down to us , whatsoever , was delivered to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from above , Luke 1. What strange work would our Author's Dilemma make amongst the four Evangelists , if it were discharged at them ? Did Christ instruct his Hearers in all things necessary to Salvation ? or , Was the Evangelist John short in giving us a perfect account of his Doctrine ? If the first ; then Christ was not faithful in his Prophetical Office : If the latter ; then you overthrow the credit of the Gospel . And therefore , unless you can prove every Article of the Christian Faith , from express words , in that one single Book of his Gospel ; and particularly , The Doctrine of Imputed Righteousness , our Author will retain his inveterate prejudices against it . Nay , we may fly a great deal higher ; Christ was faithful in the discharge of his Prophetical Office , and therefore no doubt , whenever he preach'd a single Sermon , he acquainted his Hearers with all things necessary to Salvation , and the Evangelists have delivered us a perfect account of every such Sermon ; and therefore unless you can prove every Article of your Creed , from every single Sermon of Christ , our Author is like Thomas , he will not believe but upoń his own terms ; but will justifie his prejudices against it , That the Doctrine is certainly to be found no-where , because he finds it not every-where . Christ preach'd so much of necessary Truth in every Sermon , as he judg'd necessary ; the full account of his preaching must be gathered from the rest : And every Evangelist has registred so much of Christ's Miracles , Sermons , and the passages of his Life , as he had in charge ; and what is omitted in one , must be supplied from others . And all the Evangelists have delivered so much of what Christ taught the Iews , as is needful for us to know ; and what is further necessary for Gentiles to know , is abundantly , and explicitely made up from other holy Persons , divinely inspired for that very end . The whole will of God , necessary for us to know for salvation , is not so explicitely revealed in any one Book of the Sacred Oracles , but we have need to receive Information from the whole . Nor were the Writings of any one Prophet , Evangelist or Apostle , design'd to complete the Canon of our Faith , but the whole Scripture . I say not this , as if I at all questioned , much less denied , that the Doctrine of Christ's Righteousness imputed , is laid down by the Evangelists , though some mens prejudices will not permit them to see it , either there , or any-where else ; but that it is there spoken to more implicitly , our Saviour doing another thing , & touching upon it by the way , as supposing them already instructed in it : And that the Writings of the Apostles , qualified to preach to the Gentiles , by the pouring forth of the Holy Spirit upon them , have more clearly commented upon that , and other important Doctrines , and beaten out that Gold which was before in the Lump ; and though of equal weight , yet not so dilated : So that there remains no more just cause of Dispute about these matters , with them who believe the Scriptures to be the Word of God : And as for others , they can never want Objections , whilst their Corruptions and Unbelief continue in full force , strength and power . But , 5. There is another Prejudice which extremely gravels him ; That in all the New-Testament , there 's no such expression as the Righteousness of Christ : And this ( he says ) is worth our observing . A Learned Observation it is ! but I think the whole New-Testament is but one great expression of the Righteousness of Christ , or else it is but one great blot . However , I am glad that he will own , that the New-Testament mentions the Righteousness of God , the Righteousness of Faith , and the Righteousness which is by the Faith of Iesus Christ. For the Righteousness of Christ , is the Righteousness of that Person who is God. They who crucified Christ , are said to crucifie the Lord of Glory , 1 Cor. 2. 8. and that Blood by which the Church is purchased , is called , the Blood of God , Acts 20. 28. that is , the Blood of that Person who is God , though not as God : Thus the Righteousness of Christ , the Righteousness of God , the Righteousness of Faith , are expressions of the same import . They describe the same Righteousness , under various Considerations ; being called the Righteousness of God , because it was the Righteousness of him that is God ; the Righteousness of Christ , because it was fulfilled in his own Person ; and the Righteousness of Faith , because Faith makes Him , and thereby his Righteousness , to become ours . However , we desire to plead for no more of Christ's Righteousness to be imputed to us , than we can evidently prove , was inherent in him , and fulfilled by him : And if after all , our Author be so passionately fond of his Prejudices , he may keep them to himself . But now he will examine these expressions more distinctly . ( 1. ) For the Righteousness of God : He confesses , That in the New-Testament , most commonly it signifies , that Righteousness which God approves , and commands , and which he will accept for the Iustification of a sinner . That was well jumbled ! God approves , and commands a Righteousness in a Believer , which he will not accept for the Iustification of a sinner : That Righteousness which God will accept , he has commanded us to seek in Christ ; but that Righteousness which he has commanded us to find in our selves , is not that Righteousness which he will accept for our Iustification . Inherent Righteousness , may be called the Righteousness of God , because he commands it , but especially , because he works and creates it : But the true Reason of the expression is , because it is the Righteousness of him who is God , and only discovered by the Wisdom of God , and accepted by God , in the Justification of a believing sinner . But though I agree not with him in the Reason of the Name , let him make the best of it : Now ( says he ) this Righteousness consists in a sincere and universal obedience to the Commands of God : That 's Magisterially dictated however . But where may we find this Righteousness ? It 's contained ( says he ) in the Terms of the Gospel . We are as wise as we were before : Why then we are posted over to Rom. 1. 17. The Righteousness of God is revealed from Faith to Faith. Evident it is hence , That the Gospel reveals that Righteousness by which we are justified , and as evident , that the Righteousness of God , and of Faith , are the same thing , under divers Considerations ; but that the Righteousness of God , consists in an universal obedience to Commands ; or that these are the Terms of Iustification , it speaks not one syllable ; only it speaks aloud that our Author had a very loving Inclination it should be so . Then we are turned over to Matth. 6. 33. Seek ye first the Kingdom of God , and his Righteousness . What then ? Why ; It is called the Righteousness of God. It is called ! What is called ? without all peradventure the Righteousness of God , is called the Righteousness of God , not only there , but where-ever else we meet with the Expression : But what are we the nearer ? Why , this is the same with the Righteousness of his Kingdom ? But what Kingdom ? and upon what account ? and in what place is the Righteousness of God , called the Righteousness of the Kingdom ? But go on ! Now the Kingdom of God signifies , the state of the Gospel . Well , proceed ! And the Righteousness of God , or of his Kingdom ( signifies ) that that Righteousness which the Gospel prescribes , which is contained in the Sermons and Parables of Christ : Ergo , &c. Quod erat Demonstrandum ! Round-about our Coal-fire ! And now who can be so hard-hearted , as not to allow our Author rarely qualified , to Reform the Religion of Christendom ? What man would not be content to be argued out of his Seven Senses , with such potent Demonstration ? ( 2. ) We must observe farther ( if at least it be farther ) that this Righteousness of God ( which he commands and rewards ) ●…is the Righteousness of Faith , or Righteousness by the Faith of Christ. We have heard so : The Gospel commands us to believe in Christ for Justification ; for he is our Righteousness . This will not undo us yet : But Faith is often taken objectively , for the Gospel of Christ. Faith is sometimes so used ; but that [ Faith in Christ ] is so used , we wait for evidence . He produces it from Acts 24. 24. Felix sent for Paul , and heard him concerning the Faith of Christ , that is , concerning Righteousness , Temperance , and the Iudgment to come . But here our Author is taken napping . 1. He corrupts both the Original , and the Translation ( unless he has other Bibles than are come to our hands ) for neither the Greek nor the English say , He heard him concerning the Faith of Christ : ( which words are more liable to a perverse insinuation , ) but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning that Faith which is in , or upon Christ. 2. He prevaricates with his Reader most palpably , in making those words , [ concerning Righteousness , Temperance , and Iudgment to come ] to be an Exegesis of the foregoing words [ The Faith that is in Christ : ] Whereas the Apostle argued with Felix about the Nature of these things ; wherein he knew he was Defective , to awaken his secure and sleepy Conscience , to consider what need he had by Faith to fly to Christ for a better Righteousness than his own . The Apostle took the true Method of Gods Spirit , to insist upon Righteousness , to convince him of his Injustice , Bribery ; upon Temperance or Continence , to convince him of his Adultery ; and upon Iudgment to come , to alarum him with the righteous Judgment of God ; that so being terrified by the Law , he might more gladly entertain the Doctrine of Faith in Christ for Righteousness , wherein he might stand before God ; which otherwise his proud unhumbled heart would never have brook'd , and submitted to . [ 3. ] His Next step is , towards the deciding the Controversie about the way of Abraham ' s being justified before God : And a great and weighty Question it is ; for Abraham being called , The Father of the Faithful , it might seem strange , that the Father should be justified one way , and his Children another ; when Believers are therefore , and only therefore , his Children , because they walk in the steps of his Faith , Rom. 4. 12. And seeing ( as our Author Confesses ) he was set forth as a Patern of our Iustification ; It were to be admired , If the Exemplar , and the Copy ; the Archetype , and Ectype , were of Divers kinds . It will be of good use therefore to enquire , What way Abraham was justified ? Though the best way to resolve it , is to enquire , What way Believers under the Gospel are justified ? Now the Apostle is very punctual herein , Rom. 4. 11. Abraham received the sign of Circumcision ; a Seal of the Righteousness of Faith , which he had yet being uncircumcised , that he might be the Father of all them that believe , though they be not circumcised , that Righteousness might be imputed to them also . Look what way Abraham was justified , the same way are all true Believers justified ( for he is Father of the faithful ; and they his Children only , because they tread in the steps of the same Faith : ) but Abraham was justified by Faith , by the Righteousness of Faith , and in a way of Imputation ( whatever these Expressions signifie ; ) therefore Believers under the Gospel are justified by Faith , by the Righteousness of Faith , and in a way of Imputation . Again , Gal. 3. 6. Even as Abraham believed God , and it was accounted to him for Righteousness : v. 7. Know ye therefore , that they which are of Faith , are the Children of faithful Abraham : Where the Apostle demonstrates , that the sameness of a Christians Faith with Abrahams , is as able to denominate him one of Abraham's Children , as if he came out of his loyns . Ver. 9. So then , they which are of Faith , are blessed with faithful Abraham . If they have the same Faith with Abraham , they shall have the same Blessing with Abraham ; for says he , v. 13. Christ hath redeemed us from the Curse of the Law , being made a Curse for us ; that the Blessing of Abraham might come upon the Gentiles , through Iesus Christ. All the advantage the Gentiles receive by Christ ( and they need no more to make them perfectly and eternally blessed ) is , that Abraham's Blessing may come upon them : But if we have not Abraham's Faith , we must never expect a part in Abraham's Blessing : Nay ( says the Apostle ) v. 8. Abraham had the same Gospel preach'd to him , that we have . The Scripture foreseeing ( that is , the Spirit of Christ which gave forth the Scripture ) that God would justifie the Heathen through Faith , preached before the Gospel to Abraham . Now the preaching of the Gospel , is the Spirits Engine , for the begetting a true , saving , and lively Faith : If then Abraham had the same Gospel , the same Faith , the same Blessing with Christians , he was justified the same way ; but so had our Father Abraham . But what is our Author's judgment in the case ? I confess that 's hard to discover , p. 243. he gives us , The Righteousness of God , the Righteousness of Faith , and the Righteousness of God , which is by the Faith of Iesus Christ , as Synonima's . And again expresly , p. 245. he observes it to us for a choice discovery ; That the Righteousness of God , is the Righteousness of Faith , or Righteousness by the Faith of Christ. And now p. 246. he is peremptory , That this Righteousness of Faith , and this alone , can recommend us ▪ to God : Which ( says he ) the Apostle proves from the example of Abraham ; and adds , That Abraham , who was the Father of the faithful , was set forth for a patern of our Iustification . Now scarce one of his Readers in a thousand , but would have been trying Conclusions out of his premises : Abraham's Righteousness , was the Righteousness of Faith : But the Righteousness of Faith , is the Righteousness of Faith in Christ ; therefore Abraham's Righteousness was the Righteousness of Faith in Christ. Again ( says he ) the Apostle proves , that this Righteousness of Faith , and this alone , can recommend us to God. If then there be but one only Righteousness that can recommend us to God , either Abraham and Christians have one and the same Righteousness , or else one of them must needs want a Righteousness that can recommend them to God. But now from these premises , our Author concludes , that Abraham's Faith , was not a Faith in Christ. Then say I , His Righteousness was not the Righteousness by Faith in Christ : And then it was not neither the Righteousness of Faith , no , nor the Righteousness of God ; for our Author has warranted us , p. 243 , and 245. That the Righteousness of Faith , the Righteousness of God , and the Righteousness by the Faith of Christ , are but all one Righteousness . But here we have the Quintessence and Elixir of our Author 's rational Abilities : To this purpose he argues , The Father of the faithful , and his believing Children , are justified both one way , But Abraham the Father of the faithful was justified one way , and therefore Believers , who are his Children , are justified another . Now I like our Author's Conclusions dearly , when they are together by the ears with their premises . Again , Thus he reasons ; Abraham was set forth for a patern of our Iustification : But nothing ought to be like its patern ; and therefore you may be sure if Abraham was justified one way , Believers are justified another . Again , The Apostle proves what way Believers are justified , from the example of Abraham : But now the Apostle you know , always argues from one sort of things to another , his way of concluding is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And therefore , if Abraham was justified by Faith , you may conclude from thence , then Christians are justified by Works ; and if Believers are justified by Faith in Christ , then to be sure Abraham was justified some other way . The plain truth is , our Author is got into a Cramp , and has so hamper'd and bangled his matters , that I am very confident none of his Readers do understand him , and it were well , if he understood himself . There are two Enquiries he will make to enlighten us in this Mystery . 1. What that Faith was whereby Abraham was justified ? 2. What Agreement there is between the Faith of Abraham , and the Faith in Christ. ( 1. ) What that Faith was whereby Abraham was justified ? To which he answers : 1. Negatively , It was not a Faith in Christ. Which Determination might have better become any mans mouth than hi●… , whose hand has subscribed the Seventh Article of the Church of England : Both in the Old-Testament and the New , Everlasting Life is offered to Mankind by Iesus Christ , who is the only Mediator between God and man , being both God and man. And I do the rather urge him with this Article , because it speaks not only what respect God might have to Christ , in bestowing Eternal Life ; but that there was an offer to Mankind of Eternal Life , through Christ , which speaks that respect which Believers had to a Mediator in their Faith ▪ But perhaps these Articles are but matter of course and form , and therefore I shall press him with what has more weight than a sorry Subscription : The Righteousness of God ( says he , p. 245. ) is the Righteousness of Faith , or Righteousness by the Faith of Christ : But Abraham's Righteousness , was the Righteousness of God ; and therefore it was the Righteousness of Faith , or the Righteousness by the Faith of Iesus Christ : Yea , ( says our Author ) Christ was the material Object of Abraham ' s Faith , that is , he believed the promise of God's sending Christ into the World , John 8. 56. Your Father Abraham rejoyced to see my day , and he saw it and was glad . Hence it 's evident , that Abraham had a great and personal concern in Christ's coming into the World , which made his heart leap within him : The same which the Apostle expresseth , Rom. 5. 11. We joy in God through our Lord Iesus Christ , through whom we have received the Atonement : For what cause of all this triumph , all this joy , that Christ should come into the World , some thousands of years after he should be dead , and buried , and rotten in his grave , to preach a Gospel in which he had no concern , and for which he should not be one pin the better ? But our Author will prove that Abraham's Faith was not a Faith in Christ , because no man could believe in Christ till he came . But I prosess my self otherwise perswaded , and that the actual exhibition of Christ in the flesh , was not at all times absolutely necessary to a believing in him . Abraham believed that testimony which God gave of his son , that in him all the Nations of the earth should be blessed : He believed that God would bless him for the sake of Christ. He saw Christ slain from the Foundation of the World in Sacrifices : He saw a Redeemer , as that way which God had chosen to bruise the head of the Serpent ; which St. Iohn expounds , 1 Epist. 3. 8. by destroying the works of the Devil ; and Paul , Heb. 2. 14. by destroying the Devil , that is , so far as he had got the power of Death into his hands by sin : and in that security which he received from the promise of God , and from Christ , who was the Reason of its being made good , Yea and Amen , His Soul did rejoyce with exceeding great joy ; for so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do import . But our Author has a Notion of Believing that is worth two of this , and will do his work : To believe any thing upon the Authority of Christ , is the true Notion of believing in him . To which I answer , 1. Supposing this to be the true Notion of believing , yet might Abraham receive a Doctrine upon the Authority of Christ , before his Manifestation in the Flesh : Christ was Mediator before his Incarnation , nor was his Assumption of our Nature absolutely necessary to the discharge of his Prophetical , but of his Priestly Office. A Body was prepared him , that he might have what to offer in Sacrifice to God , Hebr. 10. 7 , 8. It was the Spirit of Christ that spake in the Prophets , 1 Pet. 1. 11. and to deny this , is to deny something more than all the Thirty nine Articles , namely , the Nicene Creed , I believe in the Holy Ghost , who spake by the Prophets . But , 2. I deny that to receive a Doctrine upon the Authority of Christ , is the true and full Notion of believing on him : Faith in general implies an assent to a Truth upon the Authority of the Revealer ; but to make this a saving , a justifying Faith , the assent of the Understanding must draw along with it the Consent of the Will. A true Faith is described by such terms as include the Concurrent Acts both of the Will and the Understanding ; and therefore that which the Apostles Creed expresses , I believe the Resurrection of the Body ; the Nicene Creed renders , I look for the Resurrection of the Dead : Taking in that Act of the Soul , whereby it waits and stedfastly hopes for the goodness of the thing promised ; as well as credits the Veracity of God in the truth of the Proposition . And thus Abraham believed in Christ , he looked and waited for that rich Mercy wrap'd up in that promise of the Messiah , and all those spiritual Blessings that were to come through him . 3. The Reason of the Promise , is the Object of Faith , as well as the Truth of the Promiser . Abraham believed the Promise to be true , upon the Authority of him who gave it forth ; but he saw also that it was upon the account of Christ , a Mediator , that God would communicate to him the Blessings of the Covenant opitomized in that , I will be thy God. And this was that Gospel or Glad-tidings which was preached to Abraham , Gal. 3. 8. But our Author threatens we shall hear more of this presently : And I promise him when we do , it shall be fully considered . 2. He answers Affirmatively , Abraham believed God. To which I say , Subordinat a non pugnant : To believe God , and to believe in Christ , are very well consistent . That Abraham believed in God , and therefore he believed in Christ , seems to me to carry as fair Reason , as that other of his : Abraham believed God , and therefore he did not believe in Christ ; for the Scripture represents them as well agreed , 1 Pet. 1. 21. Through Christ we believe in God. [ 4. ] Our next Task must be to Combate with our Author's scruples , and certainly never did man so snithe with prejudices against Truth : It 's hard to conceive how Abraham should learn this Mystery from that general Promise , [ In thy Seed shall all the Nations of the Earth be blessed . ] Prejudice will , I confess , make an easier matter than this very hard ; and unbelief , impossible to be conceived : And yet were there not something worse than Prejudice at the bottom , the difficulty could not be insuperable : For , 1. Abraham had one Promise that we know of , to clear up the meaning of this . Several Promises give Reciprocal light to one another : The first Promise assured him , That the Seed of the Woman should bruise the Serpents head : This shews to Abraham the necessity of having that Enmity removed , which the Devil by sin had sowen between God and his Creature ; the removing of this Enmity could not be , whilst Satan had the Dominion over the Creature : A Seed is therefore promised , to heal all that misery which sin brought into the World. This Promise was committed to the Church of God , which was a faithful Guardian , to keep so precious a Iewel committed to its trust : In this Seed ( which God had now revealed should come out of the Loyns of Abraham ) God promises Blessedness , which mutually sends light to the other Promise , that God would not only by the Promised Seed , Deliver from evil , but bestow all good . 2. Abraham might have other and better Comments upon both these Promises , than we are concerned to know ; it 's enough for us , that we are taught in general , that Abraham was justified the same way that we are ; and what that is , the New-Testament abundantly declares : And therefore it 's more ingenuous to conclude , That Abraham was justified by a Faith in Christ , because we are so ; than , That we are not justified by the Righteousness of Christ , because Abraham was not so . 3. Abraham understood the true use of Sacrifices , which are a clear Paraphrase upon the Promise , in what manner God would reconcile the World to himself , namely , by laying the sins of the Offender upon the head of that Sacrifice , which in the fulness of time should be offered for a Propitiation to God. In the Faith of which grand Propitiation , all true Believers lived and died : And when at length he was exhibited to the World , Iohn the Baptist points to him , as the Accomplishment of all their former Sacrifiees , and the Answer of all their Prayers and Hopes : This is that Lamb of God , which takes away the sins of the World , John 1. 29. But , 4. The Promise it self is not so obscure neither , but that upon this single Supposition , That God would bless the World with spiritual Blessings in the promised Seed ; they might easily conclude , they could not be blessed in themselves ; and therefore not in their own works and deservings , but in the Righteousness of another , who must be more acceptable to God than themselves . 5. We ought to entertain charitable thoughts of God , of his Goodness and Mercy , that he would not preach to Abraham the Gospel in an unknown tongue ; that is , would not give him a Promise , without the full latitude and extent of its meaning . And , 6. We are assured of the matter of fact that God did , because he had the same Gospel preached to him , That God would justifie the Heathen through Faith , Gal. 3. 8. Now as it 's a strange way of Preaching , to speak in a Language not understood ; so it 's as strange a Gospel that knows no Mediator ; no Redeemer . Whatever then was the Object of a Gospel-Faith , was the Object of Abraham's Faith ( for substance ) and whatever did constitute a Gospel-Righteousness , made up his Righteousness . And yet after all this , our Author has muster'd up more self-created Prejudices , to stumble his own belief of the way of Abraham's Justification : For he supposes , that Abraham must believe many things incredible , and know many things not knowable , before he could come to the knowledg of the Imputation of Christ's Righteousness : As , ( 1. ) He must be well assured , that the Blessings here meant are spiritual Blessings , &c. But if this be the worst on 't , it would stumble me more to believe , how he could believe Blessedness , without pardon of sin , and eternal life . I cannot tell whether I shall satisfie another , but I have satisfied my self in this matter , from these Considerations : 1. That Abraham upon his believing , was justified in the sight of God ; and methinks it looks like a mere whimsey , to fancy a Notion of Iustification in his sight , that has neither pardon of sin included in it , nor eternal life attending of it . It 's strange to me to hear of Iustification before God against Temporal Evils : And if Abraham had no other , I think he was never perfectly justified . 2. The Determination of the Church of England is no light matter with me , Artic. 7. They are not to be heard , that feign the Fathers looked only for Transitory Promises . But it seems , that in this one particular , the Church was not infallible ; for they are to be heard , and read , and licensed , and advanced too , who dare f●…ign , and write , and preach , That the Patriarchs either looked for none , or at the best but Transitory Promises . 3. When I read , that Abraham was so earnest to see Christ's day by Faith , and when he got a sight of it , he was glad ; I begin to think with my self , what should be the ground of so great a joy , at so great a distance . Spiritual Promise he is allowed none ; and was it worth the while to rejoyce in the foresight of some temporal Advantages that should come to the Jews , when he should be turn'd to dust and nothing ? especially , seeing the coming of Christ either brought spiritual Mercies 〈◊〉 the Seed of Abraham , or none at all : So that he had more cause to sit down and lament , that he had no promise of Love from , or Life with God , either for his Person , or Posterity . Ay! but ( says he ) the Promise was not so clear , but men might mistake i●… . That may be I confess ! And so may the clearest that ever God gave to the sons of men . If men will set their wits on work , and serue , and torture , and vex , and wrest every letter and syllable , and in all this forsake the Conduct of God's Spirit , and scorn the Catholick Judgment of the Church in all Ages , to gratifie their Airy Crotchets , I do not remember a Promise of God to secure them against mistaking his Promises . Ay! but ( says he ) we know that the whole Iewish Church did so for many Ages . If he knows it , he knows more than I do ( but that is no great wonder ) and than any man alive besides his own Knowing self : And yet they had more particular Promises concerning Christ than that was , and yet expected only a temporal Prince . I will deal openly with him ; I do not believe , that the whole Iewish Church for any Age , much less for many Ages , no not for any one day in any Age , did expect a Messiah to deliver them only from temporal evils : That there was great degeneracy in that Church in some Ages , I deny not ( there is so amongst Christians ) especially towards the latter times of their Church-state : But that ever the whole Church so far degenerated , as to lose the expectation of a Redeemer to deliver them from sin , and its consequents , and to endow them with spiritual Blessings , I demand better proofs than Confidence , before I subscribe . And , 1. For Abraham , it 's evident he sought a heavenly Country ; and therefore I conclude , That the believing Jews , who had ( says our Author ) more particular Promises concerning Christ , sought a heavenly one too ; or their more express Promises were ill bestowed on them , Heb. 11. 9. By Faith , he ( Abraham ) dwelt in the promised Land , as in a strange Country . The promised Land was a strange Country to him that sought a heavenly one , whereof that was but the figure , the rind and bark ; for that Promise had greater excellencies underneath , to his discerning Faith ; ver . 10. For he looked for a City that had foundations , whose builder and maker is God : Vers. 13. All these died in the Faith — Confessing that they were Strangers and Pilgrims ; for they that say such things , declare plainly that they seek a Country . Vers. 16. But now they desire a better , that it , a heavenly Country ; therefore God is not ashamed to be called their God. 2. It 's evident , that the Messiah was promised , Isa. 53. 4. To bear their sins , and carry their sorrows . Vers. 5. To be wounded for their transgressions , and bruised for their iniquities . Ver. 6. To have all their iniquities laid upon him . Ver. 8. To be stricken for the transgression of God's people . Ver. 10. To have his Soul made an Offering for sin : And now to assert , That the whole Iewish Church expected only a temporal Monarch , is to throw such dirt in the face of God's people , as is very scandalous . 3. If any of them at any time expected temporal Deliverances , temporal Honours , Revenues , &c. from the Messiah , it was not inconsistent utterly with an expectation of better things from him ; for the Disciples themselves had been hammering some such conceit in their heads , Acts 1. 6. ( perhaps mistaking in the Chronology , and Antedating that Mercy , which in its season they might have reason to expect ) and yet by our Author 's good leave , I will be so charitable as to presume they looked for pardon of sin , and eternal life from Christ : Nay , I could name instances nearer home of those that expect from the Gospel large in-comes , and yet we may reasonably believe , have nobler things in their eye , and would scorn his Atheistical spirit , who would not forgo his part in Paris , for his share in Paradise . ( 2. ) He must know , that Christ was to die for our sins , without which ( according to our Doctor ) it 's impossible God should forgive sins , considering the Naturalness of his Vindictive Iustice to him . Now to untie this knot in the Bulrush : 1. I question not that Abraham understood clearly , That God was essentially holy , and that his Rectoral , or Governing Iustice , was founded therein , Gen. 18. 25. Shall not the Iudg of all the Earth do right ? That it should be with the righteous , as with the wicked ; or with the wicked as with the righteous , were far from God : Which Consideration might stagger his Faith about the pardon of his own sin , and his only relief could be from the Faith of the Messiah's undertaking with God : In which he had this satisfaction , that however he found difficulties in the way of believing , yet still he gave credit to God , and his Testimony concerning a Redeemer , leaving the Modes and Circumstances of the Mediatory Office , as a secret in God's bosom . 2. I am confident our Author cannot prove , that Abraham knew nothing of Christ's death . This I know , he had Sacrifices , which might sufficiently instruct him in the demerit of sin , and what the sinner had deserved , and in the necessity of Compensation to be made to God's Justice , for his violated Law , and reproached Government : And whether Abraham might not once open his mouth to God , to be instructed in their noblest signification and design , I cannot tell . 3. I do not know of any absolute necessity , that Abraham should understand the Circumstances that should lead towards the fulfilling of the Mediator's work , or in what particular way God would justifie a sinner : It was enough that God had firmly revealed , that he had made sufficient provision for it by a Mediator . Abraham believed stedfastly , that the means God had chosen were proportionable to their end , and the rest was to be left to God. 4. And herein lay much of the Bondage that Believers were in : Under the Old-Administration of the Covenant of Grace , they had not so satisfactory an account of the particular means how the Redeemer should work out their Deliverance ; which way he should accomplish the great work of Propitiation ; and therefore when fresh guilt , contracted by fresh sin , lay upon the Conscience , their faith was staggered , and peace broken , because they had a clear Objection against their pardon , from their sins ; but not so clear a Solution from the promise of the pardon of it ; the Promise being encumbred with so many intricacies , that the only refuge was a Retreat to the Faithfulness of God in general : Which yet was no easie work , under the Scruples and Cavils of present guilt , and the Accusation of Conscience . Ay! but ( says he ) this was more than the Apostles understood , till after the Resurrection , though Christ had expresly told them of it ▪ Was it so ? Then , 1. They could never know it to the World's end : For if telling , and express telling will not make us know , there 's no remedy , we must be content to be ignorant : But this is our Author's humour , to reproach all the World for So●… and Fools but himself , and a few more Rational Heads . The Jews were all Fools , they had more particular Promises than Abraham , and yet they looked only for a temporal Prince : The Apostles they were all Naturals , for they had been told , and expresly told of it , and yet understood no more than the wall . I wonder what could have been done more to make them know it , unless it had been beaten into their heads with a Beetle . I suppose our Author has got this fancy from some such place , as that Mark 9. 31. The Son of Man is delivered into the hands of Men , and they shall kill him , and after that he is killed , he shall rise again ; but they understood not the saying . But can we be so vain as once to imagine , that they understood not the Grammar of those words ? that they knew not the literal sence of dying . No! but they had not such clear satisfaction about some of the Consequents of it : Perhaps they had not such a firm and stedfast belief of the truth of it , as might bear up their hearts at an even rate of Tranquillity and Calmness , under their temptations and tryals ; they might not improve the Truth , to encourage in a patient waiting for the Resurrection of Christ : And that this was it that pinch'd them is plain ▪ they declare it , Luke 24. 19 , 20 , 21. Concerning Iesus of Nazareth — how the chief Priests delivered him to be condemned to death , and crucified him , but we trusted that it had been be , that should have redeemed Israel . They believed his Crucifixion , but were staggered about his Resurrection : Hereupon Christ rebukes their slowness of heart to believe all that the Prophets had spoken , how Christ ought to suffer , and to enter into his glory , ver . 25 , 26. Besides , it 's a common Rule , That verba intellectus implicant affectiones ; words that in their bare sound , only denote the understanding , yet in their true intent and meaning , take in the will and affections : And again , Negatives are often put for Comparatives ; I will have Mercy , and not Sacrifice , that is , I will have Mercy rather than Sacrifice . So here , They understood not , that is , They understood not so much of it , as such clear Expressions deserved . ( 3. ) Another great Scruple ( for I see there 's no end of them ) is this , He must understand the perfect holiness , and innocency of Christ's life : But that was the least thing of a thousand : He needed no Elias to explain that ; a very Nullifidian would have believed , that he whom God had designed to bless others , must needs be perfectly blessed himself . 'T is true , had Christ's work been no other than what our Author has cut out for him , he might have discharged it , without an absolute sinless Perfection : A Prophet might have revealed the whole will of God , and afterwards confirmed his Doctrine by his death ; but to be a Propitiatory Sacrifice , this required that Christ the Antitype , should be holy , harmless , undefiled , and separated from sinners : And in this God was punctual and precise , under the Law , that the Sacrifice of Atonement should be without spot , and without blemish . And thus much Abraham might learn from his own Sacrifices ; and had he conceived the least suspicion , that Christ would prove a sinner , it had damped his joy and triumph in the foresight of his day . Ay! but ( says he further ) he must understand that he fulfilled all Righteousness , not for himself , but for us . Answ. 1. It 's a most wretched and unrighteous way of procedure , to call things clear and evident into question , for the sake of some that are obscure and disputable : It becomes ingenuous persons , to agree to what is clear and certain , leaving them upon their own Basis , and to reduce the doubtful to them . It 's plain that Abraham was justified by Faith , his Righteousness , was the Righteousness of Christ : If the measure of his knowledg herein , be unknown to us , yet that he had a knowledg , is not so . If God revealed this to Abraham's Faith , I doubt not but he believed it : That he did not , is more than our Author can prove . If he shall attempt it , his Arguments may be considered ; in the mean time , his Conceits and Crotchets ought not to prejudice the Truth : But if God did not reveal it , Abraham's Faith might live , though not be so vigourous and strong without it . 2. Abraham might know , that what Christ suffered , he suffered not for himself , but in the stead of those for whom he suffered ; for he saw the Sacrifices die , and yet not for their own sins . And why he might not conclude , That what a Redeemer did was for others too , I cannot tell . 3. There 's many a sincere and sound Believer , that understands not all the Terms of Art that are used in the Explication of the Doctrine of Justification , that perhaps cannot tell you , which part of Christ's obedience answers this , and which the other exigency of the sinner ; and yet believes the Thing , that Christ is made to him Righteousness of God : He is not so well versed in the Nomenclature of the Schools , as to call every thing by its proper name , but goes downright to work ; he renounces his own Righteousness , sees the necessity of a Redeemer to make his peace with God ; accepts of life upon God's terms , and leads a holy life suitable to his present mercies , and future hopes , and leaves the rest to the Learned World to wrangle about , who may perhaps dispute themselves gravely and learnedly into Hell , whilst the poor honest man believes his Soul into Glory . ( 4. ) He must understand the great mystery of the Incarnation of the Son of God. Understand the mystery of the Incarnation ? I assure you it 's fair if it be well believed ! I have not met with many , not with any , that understand the mystery of it , to this day . It 's more adviseable for our Author , to secure his own Faith in this point , than Abraham's Understanding . Abraham was a Believer , and received his Religion upon the Authority of the Revealer ; but our Author will own none but what approves it self to his Reason ; and whether the Incarnation of Christ have had that happiness with him , I cannot tell : and therefore to deal plainly with him , I have some Conjectures that may weigh against his Prejudices , which incline me to choose Abraham's Faith even in this particular before his own . But however that be , the Scripture assures us , that Abraham was justified the same way that New-Testament-Believers are : One God , one Lord Iesus Christ , one Holy Spirit , yesterday , to day , and the same for ever ; and if his poor prejudices must controul divine Revelations , I cannot help it . An Atheist would believe there i●… a God , but that he cannot get over all Objections ; and our Author would believe the Gospel-report , of the way of Abraham's Justification , but that he cannot weather all the Prejudices , which he first creates , and then pleads . ( 5. ) He must understand the nature of Faith , and of rowling the Soul on Christ for Salvation , and renouncing all Righteousness of his own . Answ. I question not but the Father of the Faithful , one so much in the exercise of Faith , understood very well the nature of it , and that he would hardly have lighted his Candle at our Author's Torch ; but it 's grown the Mode , for junior Understandings to vilifie the grey Heads of the Fathers , and to count them all Bl●…ck heads , that think not to a hairs breadth with them . Abraham knew , that Faith consisted in a firm belief , that what God had promised was true , and that the things of the Promise were exceeding good , and so to him : He gave a full assent and consent to both , with their special Reasons ; he embraced the mercy of the Promise with thankfulness , and joy ; and credited the veracity of him that made the Promise , with security of mind ; and he felt by experience , that quiet , and satisfaction of Soul , that arises from an interest in him that gave , and that Redeemer that was given in the Promise : And if he must be jeered for rowling himself on God , and on his Christ , for ought I know he must bear his burden . [ 5. ] And now conformable to his old awkward humour , our Author will attempt the deciding the Controversie , Which way Abraham was justified , from Heb. 11. And this , I say , is a perverse and awkward way of proceeding , to wave the proper places , Rom. 4. Gal. 3. where the Apostle professedly disputes the point , and fix upon one where he disputes it not . Two things he would perswade us to believe him in . 1. That the Apostle in this Chapter discourses of a justifying Faith. To which I answer , That the Apostle does indeed Treat of a Faith that justifies , but not of Faith as it justifies . A justifying Faith has many excellent , and admirable uses , does a Christian noble service , besides that of justifying him before God. It teaches him to trust God in all the ways , and methods of his ▪ Providences , to depend on him for all the good things of this life , as well as those of a better : It deals with the Promises of the life that now is , and those of that to come : It encourages us to pray , Give us this day our daily bread ; as well as , Forgive us our trespasses . It instructs us to commit our concerns to his fatherly love , and care ; to wrestle vigourously with all the oppositions we meet with in the Profession of Christianity ; to walk comfortably , chearfully , conscientiously in our particular Callings ; to despise the things that are seen , which are but temponal , in comparison of those which are not seen , and are eternal . It taught Abel to offer Sacrifice to God , whereby he had the witness that he was righteous , God testifying of his gifts . And if our Author can see no difference between being made Righteous , and having the witness of it in his Conscience , he needs a Collyrium which I cannot help him to . It taught Enoch also to walk with God ; from whence he had the same testimony , that he pleased God : The same Faith that justified him , procured him a testimony of his Justification , but not as it justified him . The Direct Act of Faith is one thing , and the Reflecting Act of Faith another . It taught Noah also to take Gods warning of the approaching Deluge , and to prepare an Ark to escape the danger : Whereby he condemned the World , and became heir of the Righteousness which is by Faith ; that is , he had more full assurance of his Acceptation with God ; According to a common Rule , Multa tun●… fieri dicuntur quando facta esse manifestantur . 2. He would perswade us into his Notion of a justifying Faith : This justifying Faith ( says he ) is the substance of things hoped for , the evidence of things not seen . But the Apostle does not here intend to give us a strict Definition of a justifying Faith , but a Description of its most noble effects : A justifying Faith produces these effects , but not at all times , nor in all persons justified ; it 's Faith in its vigour , not in its essence , that is here described : By this Faith the Elders obtained a good report before men , and their own Consciences ; yet was it not this Act of Faith that justified them before God , though it was the same Faith that produced this Act , by which they were justified . Whereas therefore he would oblige us yet more by his critical skill in the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a firm and confident expectation of those things we hope for●… and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Argument of the Being of those things we do not see ; For my part I am not much edified , and therefore let him make merry with his own Talents . That which follows will be more for our Information ; for he will now speak to the Act , the Object , and the several kinds of Faith. ( 1. ) For the Act of Faith : It is ( as he says ) such a firm and stedfast perswasion of the truth of those things that are not evident to sense , as makes us confidently hope for them . But this seems to me to be a hungry description of the Act of justifying Faith ▪ The Scripture has other apprehensions of this matter , which describes the Act of faith by receiving , John 1. 12. To as many as received him , to them he gave power to become the sons of God , even to them that believe on his name . Where , if the Evangelist may be trusted to make his own Exegesis , Receiving of Christ , and , Believing on his name , do mutually interpret each other . It 's not enough that the Understanding be engaged in this work , which may be found in the worst of men and Devils ; the Will must also conspire with the Understanding : For that which Faith is conversant about , being not only true , but good , there must be an Act of Choice , as Knowledg , that the whole man may be employed about it . ( 2. ) Says he , The Object of Faith must be unseen things ; As the Being , or Providence of God , or a Future state , something past or to come , the Creation of the World , or the final Dissolution of it , or the accomplishment of any Promises or Predictions . I grant indeed , that these things may be called tropically , the Object of our Faith ; but as they are things to be obtained , they are more properly the Object of our Hope : But that which Faith primarily eyes , that which is its proper Object , is the reason of its Assent and Consent : And thus God in Christ , through the Promise , is the proper Object of a justifying Faith. The mercles of the Covenant of Grace , are many of them reserved for a future estate , when the Soul shall be better qualified to enjoy them ; but Faith respects God actually giving himself in Covenant to be our God , through a Mediator : When we say , we believe Heaven , we belief Life Everlasting , &c. the meaning is only this , we believe God has promised to give Heaven , to give Life Everlasting , through Jesus Christ : I believe such a thing will be ; that is , I believe God , who has engaged that such a thing shall be . The Authority of God speaking in the Promise , is the true Reason , and proper Object of Faith , and the things contained in the Promise , as they are such , are not the Object of my Faith properly , but have other powers of the Soul that are concerned about them . ( 3. ) The different sorts of Faith ( says he ) result from the different Objects and Motives of it . The Apostle takes notice of two kinds of Faith in this Chapter ( Hebr. 11. ) and faith in Christ makes a Third , which are all the kinds of Faith the Scripture mentions . Now I am afraid I shall grow every day less in love than other with our Author's Accurateness in Divinity : For , 1. What a mad way is this , to distinguish Faith into its several kinds and sorts , from the multiplicity of the things that it believes ! for at this rate he could have minted not three only , or threescore , but three hundred sorts and kinds of Faith. The different sorts , or kinds of Faith result ( says he ) from the different Objects and Motives of it . But ( say I , in his sence ) the Objects and Motives of Faith are innumerable , and therefore the sorts and kinds of Faith are innumerable also . The Object of Faith ( says he ) must be unseen things ; The Being , or Providence of God , or a Future state , something past or to come , &c. Now according to this Doctrine we must believe the Being of God with one sort of Faith , his Providences with another ; the Creation of the World with one kind of Faith , its Dissolution with another ; Heaven with one kind of Faith , Hell with another ; things past with one kind , things to come with another ; Prophesies with one kind of Faith , Promises with another : And then for the Motives of Faith , they are various ; The Power of God , the Wisdom of God , our Experience of God , the Goodness of God : So when I believe any thing , and take the Power of God able to accomplish it , for my Motive ; I believe it with a Faith of another kind from that whereby I believe the same thing , and take the goodness of God for my motive : And now there 's a Foundation laid for one of his plain Demonstrations , that Abraham's Faith differed toto genere from Pauls ; because Abraham in believing , took his encouragement from the faithfulness of him that had promised ; and Paul , from his Abilities to keep what he had committed unto him : So that I think I have not over-shot my self in saying , That he may upon these principles , coyn as many several sorts , and distinct kinds of justifying Faith , as he can possibly spend in seven years time , and as he grows out of sorts , he may stamp as many more . 2. I am not satisfied that the Apostle mentions two , and but just two sorts of justifying Faith in this Chapter : For the Apostle mentions one and the same Faith ; By Faith , we believe the Worlds were created ; by Faith , Abel sacrificed ; by Faith , Enoch walked with God ; by Faith , the Elders obtained a good report ; by Faith , Noah took Gods warning ; by Faith , Sarah conceived ; by Faith , Abraham offered up Isaac , &c. But if these Faiths were of several sorts and kinds , the Apostle could not manage his Argument with Consistency ; nor should he so insensibly have passed from one sort of Faith to another , without fair warning , that he had no plot upon his Readers imbecillity . 3. It 's full as easie to make All the sorts of Faith appear in the Chapter , as two , if it had pleased the Painter : For , 1. Here 's evidently the Faith of Christians , vers . 3. Through Faith we understand , [ we Christians ] that the Worlds were framed by the Word of God. 2. There 's Enoch's and Abel's Faith , which our Author allots for a second kind of Faith. And then , 3. The Faith of Noah , Abraham , and all the rest , and their 's constitutes the third sort o●… Faith. 4. Much less am I satisfied , that Faith in Christ makes a third kind of justifying Faith , distinct from the other two : Faith is but one ; the Reason into which our Faith is ultimately resolved , is but one ; the Mean whereby we believe in God , is but one , even Jesus Christ , by whom we believe in God : But the things , the good things propounded in the Promises are infinite : So that I doubt not when any necessity shall urge him , he can reduce all these three sorts of Faith into one again by Synaeresis , or split any one of them into a couple , by a Diaeresis : But now let us look into his three sorts of Faith. 1. § . The first ( says he ) we may call , A natural Faith. I confess he may call things what he pleases , only let him be sure he do not miscal them ; the rather , because he has not Adams faculty , to make inspection into their Natures . But what is this natural Faith ? A belief ( says he ) of the Principles of natural Religion , which is founded on natural Demonstrations , and moral Arguments , as , that God is , and that heis a Rewarder of them that diligently seek him . But I am still of the same mind , that there is no such thing , ( nor ever was ) as a Religion of sinners , whereby they can draw nigh to God , and worship him with Acceptation , but what supposes Divine Revelation , as the means of Manifestation ; and a Redeemer , as the medium of Reconciliation . It is owned , that this is a Principle of all Religion , that God is , and that he is a Rewarder of them that diligently seek him : But there must be somewhat more than this , namely , Ability and strength from God , that we may diligently seek him , and a Mediator through whom we may seek him , with him , with Acceptation . But ( says he ) This was the Faith of Abel , and Enoch , whereby they pleased God. Answ. There was this in their Faith , but this was not the whole of their Faith : Well! he will prove it ; 1. There 's no mention made of the Faith of Abel , and Enoch in the Old-Testament . A worthy Argument ! A non scripto negativè , in a matter of Fact ! The Old-Testament mentions it not , therefore there was no such thing ; this is pure trifling : For though the Old-Testament mentions not expresly their Faith , it mentions their Acceptation with God , which without Faith is impossible to be obtained . And secondly , The New-Testament mentions both their Faith , and their Acceptation : Which Faith was of the same kind with the rest of those eminent Worthies mentioned with them ; as is evident from that even Tenour of Discourse the Apostle uses : By Faith Abel , by Faith Enoch , by Faith Noah , by Faith Abraham , &c. without any ground of the least suspicion that he leaps from one sort of Faith to another . 2. God ( says he ) required no more of these good men . Answ. 1. But there was something required to make them good men . 2. How can he prove , that God required ●… more of these good men ? God required more of Adam , even Faith , in that first Promise of a Mediator ; and how Abel should lose it , or having it , not believe it , and yet be such a good man , is past my skill to conceive . 3. He tells us , p. 26. That God afforded good men the frequent Apparitions of Angels : The head of whom was the Son of God , who , in praeludium futurae incarnationis , frequently appeared to the ancient Fathers : And he is not sure either what God revealed to them , or required of them . 4. God required more of Abel , a Sacrifice ; and that not meerly as a part of his Obedience , but as Propitiatory , which by the blood and the fat , which always accompanied that kind of Sacrifices , is evident . 3. Says he , They had no other particular Revelations of God's with Answ. If they had no other , they had none at all ▪ for natural Demonstrations , are not particular Revelations . 2. Adam had more particular Revelations ; and it being a Promise wherein Posterity was concerned as well as himself , and concernid so deeply , I shall not question his fidelity in deriving it to posterity , without proof . 3. Abel had the use of Sacrifices , which suppose Revelation : For what Light of Nature could teach me , that God would delight in the death of his Creatures , that had not transgressed the Laws of their Creation : Abel's was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bloody Sacrifice ; nor is God ever the more entitled to , or possest of any Creature by being offered dead , than if it were presented alive : And if natural Demonstrations , the Light of Nature , was the Foundation of the Practice , it is still obliging ; for natural Light , with its Demonstrations , varies not . 4. We are sure , that Enoch had the Spirit of Prophecy , was an eminent Prophet in his days , and therefore had particular Revelations ; and amongst many , one Revelation of Christ , Jude , ver . 14. Enoch also , the seventh from Adam , prophesi●…h of these , saying , Behold , the Lord cometh with ten thousands of his Saints , to execute judgment upon all , &c. The same with that of the Apostle , 2 Thess. 1. 7. The Lord Iesus shall be revealed from Heaven , with his mighty Angels , in flaming fire to take vengeance , &c. for to Christ is the power of executing vengeance committed , John 5. 27. And therefore I cannot but conclude , That he who had a particular Revelation of Christ's coming to judg the World , had particular ones also , that he should come into the World to redeem it . And now how vain must our Author's Argument needs be , from the silence of the Old-Testament , to infer , That Enoch and Abel had no particular Revelation , when the New-Testament proves , that Enoch had particular Revelations : And if Enoch had this Revelation , which yet is not mentioned either in the Old-Testament or the New , but only in this place , how many more might he have , which are drowned in the Gulph of Time , and this one , by special Providence , scaped the common Shipwrack ? But , 5. That which abundantly proves , that they had particular Revelations , and Revelations of Christ too , through whom God is a Rewarder of them that diligently seek him , is this , That their Sacrifices in God's Institution of them , and their own Application of them , from the first rise of them , had respect to Christ , who is therefore called , The Lamb slain from the Foundation of the World , Rev. 13. 8. Which , without partiticular Revelation , they could never have understood . § . 2. His second sort of justifying Faith , he calls a Faith in God : Which puts me to a stand , Whether he would have us take the former for a justifying Faith or no. If the former were not a Faith in God , how could it justifie ? If it was ; then how comes Faith in God , to constitute a new and distinct kind of justifying Faith ? But what is this Faith in God ? A belief ( says he ) of those particular Revelations , which God made to the Fathers of the Old-Testament . From whence it is easie to prove , that every time our Author repeats his Creed , I believe in God , we are bound to take him for one of the Fathers of the Old-Testament : If this be a true Definition of Faith in God , all the Saints in the New-Testament are misbelievers . But of this ( says he ) the Apostle gives us many examples , Noah ▪ Abraham , Sarah , Moses , &c. Perhaps the Reader will wonder why Enoch and Abel should be left out of the Catalogue of the Fathers of the Old-Testament ; but he must reflect , and remember , that they are rank'd already in the Classis of examples for the natural Faith : And truly , if he had pleased , he might have created a new sort of Faith for every Pair in the whole Chapter : Thus Abraham and Sarah would have done well in a Form by themselves ; nay , to have advanced the Conceit , he might have created a particular kind of Faith , for every particular person of them : Each of them had their particular Revelations , and particular Motives ; Noah , believed the Deluge ; Abraham , the promise of a Son ; and David , the warning that God gave him of his Danger , &c. Now we are told , that the object of Faith is something to come , or something past , &c. and that the different sorts of Faith , result from the different Objects and Motives of it : and therefore it had been easie to have allotted to each of them a different kind of Faith : But let us hear him improve his Notion . Noah ( says he ) believed God , when he forewarned him of the Deluge , and in obedience to him , provided an Ark ; and this was imputed to him for Righteousness : He became the Heir of Righteousness , which is by Faith : But I find no such thing in all the Copies that I have , that it was imputed to him for Righteousness . This I find , that he became Heir of the Righteousness which is by Faith : Which two things are more different than any of his three kinds of Faith. Noah was an Heir of Righteousness , that is , he inherited those advantages , which come by Righteousness ; he had the peaceable fruits of Righteousness . As a Son by being his Fathers Heir , inherits the Purchases , Possessions , Honours of his Father : Thus Noah by being an Heir of Righteousness , enjoyed whatever Priviledges the Promise of God had entailed upon Righteousness . Noah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Heir of Righteousness ; where Righteousness is not Ge●…itivus materiae , but efficientis . It denotes not that Righteousness was the thing he inherited , but the true Reason why he inherited those blessings : Righteousness answers not to the Possession , but to the Ancestor ; not what , but from what he inherited . And this is clear from this one Consideration , That Noah was righteous before God , before that particular Revelation was made to him : He was not made righteous , because he believed that particular Revelation ; but God made him that particular Revelation , because he was already righteo●… . Gen. 6. 8 , 9. Noah found grace in the eyes of the Lord ▪ Vers. 9. Noah was a just man , and perfect in his Generations , and Noah walked with God. Vers. 13. God said unto Noah , The end of all flesh is come before me . Ver 14. Make thee an Ark of Gopher wood . Ver. 17. And behold I , even I , do bring a Flood upon the Earth . He proceeds to Abraham : Who in obedience to the divine Revelation , left his Country , went into a strange Land , offered his son Isaac , which seem'd to thwart that former promise , In Isaac shall thy Seed be called ; i. e. That from Isaac should proceed that numerous Off-spring which God had promised Abraham ; and yet he was so well assured of the power and faithfulness of God , that whatever Impossibilities Humane Reason suggested , he would neither disobey Gods Command , nor distrust his Promise . Now here would arise several Queries : As , 1. Whether then Abraham's Religion was of the right stamp , seeing it would not approve it self to his Reason ? and , Whether Abraham's Reason was not Carnal , that suggested Impossibilities against God's Promise ? and , Whether our Author ( had he been in Abraham's Circumstances ) ought not by his own Principles , to have disobeyed , and distrusted God both in his Precept and Promise , because they did not approve themselves to his Reason . 2. It might be enquired , What inference he will make from hence ? and that he tells us is , That the Faith whereby Abraham , and all good men were justified before God , was such a firm belief of the Being , and Providence of God , and all the particular Revelations God made to them , as made them careful to please God in all things : Now this is still the Question , and is like so to continue , for any assistance we are like to have from our Author's Arguments . But , 3. There is one thing that I shall particularly examine , Whether that Promise , Gen. 21. 12. In Isaac shall thy Seed be called , be made good in that numerous Off-spring that issued from Isaac ' s loyns ? Now if any regard might be had to the Apostle , he would soon decide the Controversie , Rom. 9. 7 , 8. In Isaac shall thy Seed be called , that is , they which are the children of the Flesh , are not the children of God ; but the children of the Promise , are counted for the Seed . See here now the vast difference in mens judgments . In Isaac shall thy Seed be called ; id est , ( says our Author ) from Isaac should proceed that numerous Off-spring : No , says the Apostle , In Isaac shall thy Seed be blessed ; id est , The children of the Flesh , are not the children of God ; but the children of the Promise , are counted for the Seed . Again , Rom. 4. 16. Therefore it [ the Promise ] is of Faith , that it might be sure to all the seed ; not only to that which is of the Law , but to that which is of the Faith of Abraham , who is the Father of us all . Gal. 3. 29. And if ye be Christs , then are ye Abrahams Seed , and Heirs according to the Promise . 4. It were easie to evidence , that what the Apostle speaks of Abraham's Faith in offering up his son , related not to the Act of it , whereby he was justified , but to the Evidence of his Justification . His third sort of Faith follows . § . 3. From hence ( says he ) we learn what Faith in Christ is , which is now imputed to us for Justification . From hence ! From whence ? If we never learn what faith in Christ is , better than from the Faith of Abel , Enoch , Noah , and Abraham , which are the whole Heavens asunder each from other , as he has ordered the matter , we must be content to be ignorant of it till our lives end . For who could learn the special Nature of one thing , from another that differs from it in the kind ? But let us give him the hearing ! Our faith in Christ must signifie such a stedfast belief of all those Revelations which Christ hath made to the World , as governs our lives and actions . Why so ? To make our faith in Christ , answer to the faith of Abraham , and all good men in former Ages ; without which , the Apostles Argument from Abraham ' s being justified by faith , to our Iustification by faith , is of no force . There is a necessity then granted , that our faith in Christ and Abraham's , do answer one another , lest the Apostle should be reproach'd with a Non-sequitur : Now to perform this , instead of making Abrahams to be a faith in Christ , as it really is , he debases faith in Christ , as low as , if not , below the faith of Abraham : He pretends to under-prop the Apostles Argument , but really he undermines it ; and whilst he seems to provide an Expedient , that his Reasonings may not be invalidated , he renders them more than Nugatory . For , 1. How can faith in Christ , answer to the faith of all those good men in former times ? Abel , Enoch ? when their's was Faith without Revelations , but faith in Christ is a Faith grounded upon Revelations : The Motive of their Faith , was Natural Demonstrations ; the Reason of ours is Revelation : The Object of our Faith ( in his sense ) is Eternal Life ; but whether they had any such thing in their eye , our Author will not grant ; for he that will not allow Abraham , whose Faith was grounded upon Revelations , to have had any spiritual Promises , will less allow those poor good men the priviledg , whose Faith was only built upon Natural Demonstrations . 2. How can faith in Christ , answer to the faith of Abraham ? He has laid it down as the bottom of this Discourse , p. 252. that , The different sorts of Faith , result from the different Objects and Motives of it : But Abraham's Faith had different Objects and Motives from ours , ( as he tells us ) : And therefore it 's of another nature , sort and kind than ours ; for so he says expresly , The Apostle takes notice of two kinds of Faith , and faith in Christ makes a third : Now will it not be hard for the Apostle to maintain his great Principle , That Abraham is the Father of the faithful , if Abraham's Faith and theirs differ toto Genere ? Those things that differ in their special Nature , may yet agree in their common Nature ; but those things that are of divers kinds , wherein shall they agree ? But all this is but a scandal thrown upon the Apostle , who proves from Abraham's way of being justified , the way of Christians being justified , Rom. 4. As Abraham was justified without Works , so are we . Vers. 2. As Abraham had a Righte●…sness imputed to him , even so have we . Vers. 11. That Righteousness might be imputed to them also : As Abraham's Righteousness , was a Righteousness of Faith , even so is ours . Vers. 11. A Seal of the Righteousness of Faith. As Abraham was justified by free Grace , so are we . V. 5. To him that worketh not , but believeth in him that justifieth the ungodly . Thus was his Righteousness , the patern of ours ; his Faith the patern of ours : And is it not a strange Copy that differs in kind from its Idaea ? That 's a huge way off from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : As if you should propound a House for your patern , and draw a Horse to sample it . Once more look into Gal. 3. 8. The Scripture fore-seeing that God would justifie the Heathen through Faith , preach'd before the Gospel to Abraham : Now if Abraham had not our Faith , what needed he to have our Gospel ? The end of preaching the Gospel is to beget Faith ; and it was an equivocal Generation , if it begat a Faith of one kind in Abraham , another in Christians : What needed this circumspect Caution of Providence , that Abraham should have the glad tidings of the Gospel preach'd to him , which made him rejoyce and be glad , if a Faith of a lower size would serve his turn for Justification ? Again , vers . 13. That the blessing of Abraham might come upon the Gentiles , through Iesus Christ. If we have his blessing , surely he had our Faith : Or could Abraham get the blessing without Christ ; but Christians no other way , but in Christ ? But thus has our Author vindicated the Apostles Reasonings , as if he had secretly design'd ( as he openly professes of the Wriings of others ) to expose them to contempt . It may be now seasonable to examine his Definition of a Gospel-Faith ; viz. Such a stedfast belief of all those Revelations which Christ hath made to the World , as governs our lives and actions . If this be to define , put but a company of Letters in a bag , shuffle them well together , then shake them out , and they will tumble into as good a Definition as this comes to : But thus did Atoms by dancing in Infinite and Eternal Spaces , justle one another so long , till at last they produced this beautiful Fabrick of Heaven and Earth . I except against it ; 1. Because the whole Priestly Office of Christ is excluded by it ; Propitiation , Atonement , Expiation of sin , are shut quite out of all consideration ; and the Death and Sufferings of Christ of no regard , unless perhaps they may come in by way of Motive , to believe his Doctrine as a Prophet . And if this be his Faith , I must profess , I would not venture my Salvation in his Church , for the hopes of all the good , or fear of all the evil this World can either flatter or affright me with ; however I beg Grace from God that I may not . He that has but half a Christ , had as good have no Christ ; and he that takes him not wholly into the Definition of his Faith , may as safely leave him wholly out . As half a heart in God's account , is no heart ; so half a Saviour in Faith's esteem , is no Saviour . 2. I except against it , because it may be found in Hypocrites : They may so far believe the Revelations of Christ , as to govern their lives and actions , and yet their hearts never be purified by that Faith. 3. It pretends to define Faith , and yet gives us no Genus of it : Faith is such a Belief , as governs our lives and actions ; that is , Faith , is Faith that governs our lives and actions : But the Question is , What is that Faith , that will so govern our lives and actions ? For it describes not any direct influence of Faith upon our Iustification , but our obedience . And whereas he pretends to assign some differences , that may distinguish it from all other Faith , true or false ; yet in plain terms they do nothing less . 1. It 's a belief of those Revelations Christ has made to the World. Now unless he can prove , that those Revelations which Christ has made to the World , are essentially distinct from those which God before made to the World ; their being revealed by Christ , makes no essential difference : For Christ came in his Fathers name , under the New-Testament ; and the Spirit came in Christs name , under the Old-Testament . All Christ's Revelations , in order to the governing our lives and actions , may be reduced either to Precepts , or Promises : Now though some have been tampering at it , I cannot find that Christ revealed either a new Moral Law , or added any thing to the old : Self-denial , Taking up the Cross , Praying for our Persecutors , &c. were Old-Testament duties , though not met with in New-Testament phrase : As a Rule of obedience , Christ medled not with it ; all he did , was to vindicate it from the corrupt Glosses the Scribes and Pharisees had put upon it . As to Promises , Christ has revealed no other Heaven , no other Glory , no other Salvation ; only he has cleared up these , given us more light into them , poured out more Grace , that we might live more in fellowship with God , and hopes of Glory : But this , and much more , will make no essential difference in the Revelation . 2. It 's such a Belief , as governs our lives and actions : But such a Belief was Enoch's , Abel's , Noah's , Abraham ▪ s ; their 's govern'd their lives and actions too , and somewhat more ; their Hearts and Consciences : This therefore will make no essential difference . 4. I except against it , that it mentions not God as the proper Object of Faith : For though Christ , who is God , be in the Definition , yet not as God ; there 's nothing supposes him to be so , no employment that necessarily requires it should be so assigned to him ; only he is allowed Revelation-work , which a meer man , instructed with God's Commission , might have done . And now once again he will reassume his Argument : If by the Righteousness of Faith , you understand the Righteousness of Christ apprehended by Faith , and imputed to us , you utterly destroy the Apostle's Argument for our Iustification by Faith ; for Abraham , and all the good men of old were not justified by such a Faith as this is : They never heard of Christ's Righteousness imputed to us , &c. Now how does it follow , that because Abraham was justified by such noble and generous Acts of Faith , therefore we shall be justified by Christ's Righteousness imputed ? But whoever overthrows the Apostle's Argument , I have some things that will overthrow , and utterly overthrow our Author's . 1. That he begs , and most shamefully begs the Question , which I think we must be forced to grant him at last to be rid of him , without any respect to his Argument : For thus we shut our hands sometimes of those importunate Mendicants , whose strongest Logick , and most prevailing Oratory , is Clamour and Obstinacy : He has hardned himself to say , that Abraham was justified without any respect to the Righteousness of Christ , that he was justified by noble and generous Acts of Faith ; and then concludes , That therefore so are we : And all this , to save the credit of the Apostle's Argument . But I should rather go the other way ; Believers under the Gospel are not justified without respect to the Righteousness of Christ , therefore neither was Abraham ; and let that save the credit of the Apostle's Argument . As he cannot prove that Abraham was accepted of God , without any consideration of Satisfaction made to him by a Redeemer , and therefore ought not to infer , that we are accepted of God without such Consideration ; so we can prove that Believers under the Gospel are accepted of God , upon Consideration had of the Satisfaction made to him by a Redeemer , and therefore may infer , that Abraham was accepted upon the same Consideration . 2. His Argument will recoil upon the Engineer : For if by the Righteousness of Faith , you understand a Righteousness of our own obedience , you utterly destroy the Apostle's Argument for our Justification by Faith : for how does it follow , that because Abraham was justified by Faith without Works , that therefore Believers under the Gospel are justified by Works ? Again , If there be no reasoning from Faith of one kind , to Faith of another ; and that the Apostle understood himself better , than to argue at this weak rate ( for which we have our Author's Broad-Seal , p. 257. ) And if the faith of Abraham , and our faith in Christ , be of different kinds , and do constitute two distinct sorts of Faith , for which also we have his Word and Warrant , ( p. 252. ) then let every Reader try the issue , whether our Author have not utterly destroyed the Apostle's Argument , for our Iustification by faith in Christ , from Abraham's being justified by Faith ; seeing he supposes him to argue from one kind of Faith to another . For at this weak rate he makes him argue ; If Abraham were justified by faith without Christ , then Believers under the Gospel are justified by faith in Christ. All that I can conclude from this Discourse of our Authors is , That he has owned the Apostle an old grudge , and has now found a convenient time to pay him home . He promises us now he will bring his Discourse to a head : Which I am right sorry for , hoping he had been at the foot of it : And yet I am glad it shall be reduced to a head , for hitherto it has been like the Hydra , when one head was lopt off , another , or two more sprung up in the room of it . But I mistake him : He will bring it to a head ; it has been hitherto like an obstinate , inveterate Oedema , that scorns ordinary Applications ; but now we shall see his Chirurgick faculty , he will bring the undigested Matter to a Head , and then I doubt it will issue out in purulent , offensive stuff : But the head of it is this , The difference between the faith of Abraham , and the Faith of Christians is this ; Abraham believed God , and it was accounted to him for Righteousness ; and we believe in Christ , and that 's counted to us for Righteousness ; which is a difference without a distinction , and so he has made neither head nor foot of it : For Abraham believed God , but it was by the preaching of the Gospel to him , Gal. 3. 8. The Gospel - Doctrine that was preach'd was this , In thy Seed shall all the Nations of the Earth be blessed : That Seed was Iesus Christ , ver . 16. To thy Seed , which is Christ. So that it 's as plain as we can desire it , and more plain than the Enemies of the Christian Religion would have it , That Abraham was justified through Faith in Christ ; and if Abraham believed in God through Christ , it 's certain , that Christians do so also , 1 Pet. 1. 21. Who through him do believe in God. Abraham ' s belief in God , was not exclusive of Christ ; our believing in Christ , is not exclusive of our believing in God : The Objects mediate and ultimate are the same , and then the Faith is so , if we may take our Author's word for it ( which for his own Confutation we may venture to do ; ) and then where 's the difference ? And thus the Reader has all the head and foot I can make of this tedious long-winded Argument . Having thus happily dispatch'd the difference between Abraham's faith , and the faith of Christians , he promises to give us the difference between two or three other things , or between something and nothing ; for to acknowledg my ignorance , I cannot tell what . I turn'd to the Errata , and there we are bid to read — Nonsense . I was in good hopes that had been it ; but the difference of the pages soon undeceived me . I shall therefore give the Reader it , as cheap as I had it , in his own words , and that 's good both for Buyer and Seller : And the same difference there is between the Righteousness of Faith in a general Notion , as it is applied to Noah , Abraham , and these Worthies of old , and the Righteousness of G●…d by the Faith of Iesus Christ Rom. 3. 22. and that Righteousness which is through the Faith of Christ , the Righteousness of God by Faith , Phil. 3. 9. Now I have guest , and guest and almost tired my self with guessing , what those things should be betwen which he pretends the difference : One while it seems to be , Between the Righteousness of Faith in a general Notion , as it is applied to Noah , Abraham , and those Worthies of old , on the one party ; and , the Righteousness of God by the Faith of Iesus Christ , &c. on the other party : Another while it seems to be , Between the Righteousness of Faith in the general Notion , on one side ; and , the Righteousness of God by the Faith of Iesus Christ , on the second ; and , the Righteousness which is through the Faith of Christ , the Righteousness of God by Faith , on the third ; and so the difference will be tripartite : Whatever the business is , I shall not trouble my self about it . Of two Righteousnesses I have heard ; the one of Faith , the other of Works , according to the two Covenants from thence denominated ; which do irreconcileably differ , and are as far asunder as the two Poles , which can never meet : Of two Righteousnesses of Faith I have not heard till of late ; and a happy invention it was for them , whose faith or unbelief would not stoop to Gospel-Revelations . But that we may not let our time run waste , I shall a little consider one of his Scriptures , and wait with patience , till he shall consider the other : That which I fix upon , is Rom. 3. 20 , 21 , 22. Therefore by the deeds of the Law , shall no flesh be justified in his sight ; for by the Law is the knowledg of sin : But now the Righteousness of God without the Law is manifested , being witnessed by the Law , and the Prophets , even the Righteousness of God which is by the Faith of Iesus Christ , unto all , and upon all them that believe , for there is no difference ; for all have sinned , and come short of the glory of God : Being justified freely by his Grace , through the Redemption that is in Iesus Christ. In which words ; ( 1. ) I take notice of the Apostles peremptory Conclusion , By the deeds of the Law shall no flesh be justified in his [ God 's ] sight . Now as this Proposition smiles or frowns upon our Author , or his Opponent , so will the whole cause stand or fall on either side . It seems indeed to carry a smart sound of words against his Notions ; but he is well enough provided against all Arguments drawn from express words ; and therefore we must enquire , What that Law is , by the deeds whereof no flesh can be justified : If it proves the Moral Law , our Author will not deny that he 's at least half undone ; and I find him feelingly aware of that all along . Now to dally no longer with him , nor to put him to a lingring death : The Apostle ( who knew his own mind best ) has assured me , that by [ Law , ] he understands the Moral Law. 1. It 's that Law by which we have the knowledg of sin . His Argument runs thus : By the deeds of that Law by which comes the knowledg of sin , no flesh is justified : But by the Moral Law comes the knowledg of sin ; therefore by the deeds of the Moral Law no flesh is justified . The major is the Apostle's own , in this very place : The minor is his own too , Rom. 7. 13. I had not known sin , except the Law had said , Thou shalt not covet . From whence I argue : By that Law which says , Thou shalt not covet , comes the knowledg of sin : but that Law which says , Thou shalt not covet , is the Moral Law ; therefore by the Moral Law comes the knowledg of sin . The major is the Apostle's own in the place last quoted ; the minor needs no other proof , but that a man be able to read the Ten Commandments , which is the sum of the Moral Law , the Tenth whereof is , Thou shalt not covet . But now at what a weak rate must the Apostle argue to please our Author ? By the deeds of the Ceremonial Law shall no flesh be justified . No : Why not ? Why , because by the Moral Law is the knowledg of sin . 2. None can doubt of what Law the Apostle speaks , that considers how he draws this great Conclusion out of vers . 19. That every mouth may be stopped , and all the World become guilty before God , therefore by the deeds of the Law , &c. His Argument is this ; By the deeds of that Law by which every mouth is stopped , and all the World become guilty before God , shall no flesh be justified : But by the Moral every mouth is stopped , and all the World become guilty before God ; therefore by the deeds of the Moral Law shall no flesh be justified . And this evidently excludes the Ceremonial Law from any Concern in this Argument : For that Law never obliged all , or half the World , and therefore they could not violate it , and therefore not become guilty by it before God. Again , the instances which the Apostle gives of the violation of the Law , shews what Law he excludes from Justification , vers . 13. With their Tongues they have used deceit . Vers. 14. Their mouth is full of cursing and bitterness . Vers. 15. Their feet are swift to shed blood , &c. which are all apparent violations of the Moral Law. But is there never a Creep-hole at which our Author may escape the Apostles Argument ? Yes ! yes ! p. 245. The great dispute in the Epistle to the Romans is , Whether we must be justified by the Law of Moses , or by the Faith of Christ ? that is , Whether the Observation of the External Rites , and Ceremonies of the Law , and an External Conformity of our Actions to the Moral Precepts of it will justifie a man before God ? &c. This sorry evasion has all its small pretence , from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the deeds ; which our Author would willingly perswade himself , signifie nothing but Observation of Ceremonies , and outward Conformity to the Moral Law. Now that the Apostle in this place directly excludes the Moral Law I have proved : All the Question is , Whether he disputes against Justification by external Conformity to its Precepts only ; or against Justification by whatever Obedience is , or may be given to the Moral Law by man , under his present Circumstances ? And against our Author's conceit herein , I oppose these things : 1. It appears not that ever there was such a Question started amongst any Christians , Whether Hypocrisie would justifie a man before God ? much less was it ever laid down in Thesi , and Dogmatically maintained that it would do so . Many Hypocrites there were then , ( there are so now ) who may deceive themselves into a Fools Paradise , that Hypocrisie might not condemn and damn them ; but none ever so forsaken of common sense , as to think that Hypocrisie would justifie , and save them : Many presume to be saved , notwithstanding their sins , but none to be saved for their sins : If any should so dote , they deserve to receive their Confutation from Bedlam , rather than the Divinity-Schools . I cannot therefore once imagine , that the Apostle should so operosely handle a subject ; that he should rowse up his zeal , and knit all the nerves of his spiritual Reason , to confute what was either no-where , or so thin , and transparent a falshood , that to recite it , was clearly to confute it . 2. The Deeds or Works of the Law , are the Deeds and Works which the Law commands , which it primarily commands ; but the Law never commanded outward Conformity of actions , without inward Conformity of heart to its Precepts : These are not the Deeds of the Law , but such as God abhors ; therefore the Deeds of the Law by which no flesh shall be justified , are not external works only . 3. The Deeds of the Law , by which no flesh shall be justified , are the Deeds of every one of God's Laws , the Deeds of every particular Commandment ; but the Deeds of one of God's Laws , of on●… particular Commandment , are only internal Deeds ; therefore the Apostle disputes not only against external deeds . By the Law , is meant the whole Law ; but one part of the Law ( extensively taken ) reaches internal deeds only : As is evident in the Tenth Commandment , Thou shalt not covet ; but according to our Author's way , the Apostle should have laid down his Doctrine thus , By the deeds of nine parts of the Law , shall no flesh living be justified . 4. The Apostle disputes against Justification by such deeds of the Moral Law , as wherein all the World is become guilty : But by the external deeds of the Law all the World is not become guilty ; therefore he disputes not against Justification by the external deeds of the Law only . That all the World is not become guilty by the external deeds of the Moral Law , and a failure therein , he proves , Rom. 5. 14. where he shews , That death reigned over some , who had not sinned after the similitude of Adam ' s transgression . 5. Those deeds which David excluded from his Iustification , the Apostle excludes from our Iustification ; for he quotes his Proposition from Psal. 143. 2. and therefore takes it in his sense , or else he could not make use of his Authority : But David excludes all his deeds whatsoever from Justification ; Enter not into judgment with thy servant , for in thy sight shall no man be justified : He durst not once think of God's entering into judgment with him , upon the account of any thing he had attained : From all which it appears , that the Apostle excl●…es the Law , the whole Law , and the deeds thereof , all the deeds thereof , from having any concern in the Iustification of a sinner in the sight of God. ( 2. ) We may observe hence , That the Apostle opposes the Righteousness of God , unto a Righteousness by the deeds of the Law : But now ( says he ) the Righteousness of God without the Law is manifested , vers . 21. And as in vers . 20. he says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the deeds of the Law , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the deeds of Law , of a Law , of any Law : So here he says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the Law , as if he intended some singular Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a Law , without any Law : And hence he fully silences and stops the mouth of our Authors Cavil , that by the deeds of the Law is meant only an external Conformity of our Actions to it . But the Apostles words leave no place for ambiguity : For if the Righteousness of God without Law , a Law , any Law , be manifested , then without either Ceremonial , or Moral Law ; then also without external , or internal deeds of either : But the Apostle shuts out Law simply and absolutely , The Righteousness of God — without Law is manifested . As this term Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is more properly predicated of the Moral , than of the Ceremonial Law ; so the deeds of Law , are more properly predicated of internal , than external deeds ; and Analogum per se stans , stat pro famosior , Analogato . If then ( as our Author contends ) we are justified by the Moral , though not by the Ceremonial Law , or by internal Conformity to it , though not by external Conformity to it only ; then the Apostles Doctrine is true in an improper , or less proper sense , but utterly false in the proper , or more proper sense of the words : For had 〈◊〉 words been inverted , they had carried a clearer truth in them ; By the deeds , [ the internal deeds ] of the Law , [ the Moral Law ] shall all flesh be justified : But now the Righteousness of God with the Law , [ the Moral Law , ] and it s internal as well as external deeds ] is manifested : But this is not to interpret the Apostle , but dictate a new Gospel to him . But further : Hence I have just occasion to complain of an unrighteous surmise , with which our Author loads some men , That because they exclude Law , and Law-deeds from Iustification in the sight of God , that therefore they exclude it from having any place in their Lives and Conversations . The Apostle , who is a zealous Vindicator of the interest of the Law , as a Rule of our Obedience ; yet we see discharges it wholly from any , from all use , and service in the Justification of a sinner in the sight of God : Therefore he adds , Before God ; and the Psalmist , In thy sight ; to teach us , That though the Righteousness of God without Law , is manifested , as to the truth of the thing , yet the Righteousness of God is not , cannot be manifested to us , without a sincere obedience to the Law. There 's a Iustification before God ; to this the Law , a Law , any Law , contributes nothing ; but there 's a Justification before Conscience , before men , and to this a sincere , and evangelically universal obedience contributes much . ( 3. ) The Apostle assures us , That this Doctrine of his is no new fancy , broached t'other day , and set on foot lately in Gospel-times , but the same way by which all the good men of old were justified , v. 21. It 's witnessed by the Law , and the Prophets : Now as to the Prophets testimony , though our Author approves not their Cryptick way of demonstrating , but is all for plain Meridian demonstration ; yet they are full that Jesus Christ was the main consideration in the Justification of a sinner from of old , Acts 3. 25 , 26. Ye are the Children of the Prophets , and of the Covenant that God made with our Fathers , saying to Abraham , And in thy Seed shall all the kindreds of the earth be blessed ; unto you first , God having raised up his Son Iesus , sent him to bless you , in turning away every one of you from his iniquities . Whence it appears , God's raising up Christ in the World , to bless his people with spiritual blessings , was no more than what he had covenanted with Abraham , and promised to him , even in that very Promise which our Author thinks was fulfilled in the numerous Posterity of Isaac : But now that this Righteousness of God without Law , should be witnessed by Law , this seems strange : Does the Law witness against it self ? Is it false to it 's own interest ? But the Law , is God's Law ; and when it witnesses to a sinner , it witnesses home ; convinces him of the perfect holiness of that God who gave the Law ; of the peremptoriness of God , in not abating one jot , or tittle of the Law ; of the sinners utter inability to come up to the Demands of the Law , and therefore the utter impossibility of being justified by the Law ; of the severity of God's Justice in punishing the violater of his Law , and therefore unless he can find another Righteousness , he must utterly perish . 'T is true , the Law speaks its old Language still , Do this and live ; but then it speaks it only to those who are upon a bottom of Innocency ; for to a Transgressor its language is , Cursed is very one that continues not in all things . ( 4. ) The Apostle acquaints us , what that Righteousness of God is which is manifested , vers . 22. Even the Righteousness of God , which is by the Faith of Christ. Now hence it 's evident , that the Righteousness of God , and Righteousness by the Faith of Christ , are both one ; and therefore Faith in God , and Faith in Christ , are both one . As is the Righteousness , such is the Faith : as is the Faith , such is the Righteousness ; which perfectly overthrows that Arbitrary distinction , which our Author had studied for more need ; Of Faith in God , and Faith in Christ , on purpose to shut Abraham out of Christ , and by Consequence out of Heaven , and to lock him up in the Limbus Patrum . ( 5. ) The Apostle concludes , That there 's no difference ( in point of Justification ) all that are sinners by the First , must be justified ( if ever they be justified ) by the Second Adam : v. 22. The Righteousness of God which is by Faith of Iesus Christ , unto all , and upon all that believe ; for there 's no difference , for all have sinned , and come short of the glory of God. As all men that ever were , are , or shall be , are sinners , under Condemnation ; so all that ever were , are , or shall be righteous in the sight of God , are so by that righteousness which is by Faith of Iesus . So that every pardoned , accepted , justified sinner must own , that he is justified freely by the Grace of God , through the Redemption that is in Christ. From these and such-like Scriptures , it is , that Christians ascribe their Iustification before God , not to their own good Works , but to the Free Grace of God through Iesus Christ : but our Author has a way of proving his Sentiments worth a thousand of these . Could men ( says he ) be reconciled to plain sence , it would need no other Confirmation , but the Natural evidence of naked and simple Truth . It has been observed of the great Bellarmine ( from whom our Author has borrowed some things ) that he never comes in with a [ Procui dubio ] but the next words are a Rapper : the same I observe in our Author , that when he has done just nothing , he always makes the loudest cackle . It was a handsom Come-of if you did but mind it ; that when he had pester'd us with his prejudices , surfeited us with Arbitrary distinctions , filled our heads with empty Notions , and when we looked to have been attack'd with one of his old , plain , kill-cow demonstrations , he faces about , and pops us off with this : It needs no other proof than the Natural evidence of simple and naked Truth . But now let the Reader take something warm next his heart , let him use his phial of Essences , for our Author is just now a-coming to examine those Texts of Scripture which are abused by these men , to set up the personal Righteousness of Christ , as the only formal Cause of our justification : And must not those Texts of Scripture be miserably abused indeed , that are thus prest in for such a service ? What , the personal Righteousness of Christ the formal Cause of our justification ? I have heard some say it was the Meritorious Cause , some the Impulsive Cause , others the Material Cause , and some that it is no Cause ; but our Author is the first that ever I heard this expression from . There was once a good Orthodox Bishop , ( as Orthodoxy past in that Age ) his Name Downham , he has Written many a long page upon this Subject , and he acquaints us with the sence of Protestants ▪ Lib. 1. Cap. 3. Sect. 1. That the matter of our justification is Christ's Righteousness , and the form is God's Imputing it ; and this way go most of your Systematical Divines : but from hence I learn it 's the Mode now-a-days , for these Gentlemen to Confute ( that is , to Rail at ) those long-winded Authors they never had the patience to read , nor the Brains to understand ; but let this pass amongst our Authors Negligences or Ignorances , till I understand better where to marshal it . In examining the Texts which they abuse , he will begin and end with Phil. 3. 8 , 9. Yea doubtless , and I account all things loss for the excellency of the Knowledg of Iesus Christ my Lord , for whom I have suffered the loss of all things that I may win Christ , and be found in him not having my own Righteousness which is of the Law , but that which is through the Faith of Christ , the Righteousness which is of God by Faith. The main Question here will be , What was that Righteousness which the Apostle renounces , from having any place in his Justification before God ? Upon this one hinge turns all the Controversie betwixt our Author and his Antagonists . They say it was , what-ever inherent Righteousness he had attained or could attain , what-ever Obedience he had performed , or could perform to the Commands of God. Ay but ( says our Author ) what proof have they for this ? he can learn none , but that they take it for granted , that My Righteousness signifies Inherent Righteousness . And really they are to be pittied if not pardoned , that by His own Righteousness , understand his own Righteousness ; for if Inherent Righteousness , be not His own Righteousness , it 's plain he could have none at all ; for an External Conformity of Actions to the Law alone is not Righteousness at all , but Hypocrisie , and Vnrighteousness : but I shall inform him of some other proofs why they take His own Righteousness for Inherent Righteousness . 1. That which he calls his own Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he tells you in the next words , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that which is from Law , from a Law , from any Law indefinitely : now a Righteousness which is from a Law is such a one as the Law urges , presses upon and prescribes to the Conscience ; but that without question is an Internal Conformity of soul to the holiness of the Law ; but this the Apostle rejects , therefore he rejects Internal and Inherent Righteousness . 2. The true Notion of My Righteousness is not to be fetcht from some sorry Conjectures , from precarious Hypotheses , which men ( when they are in streights ) invent to avoid present ruine , but from the stable fixed constant use thereof in Scripture ; but so is this expression [ My own Righteousness ] and [ My own , or your own Works ] used in Scripture , viz. for real sineere Conformity of heart and life to a Law , therefore so ought we to take it here , till we see cogent Reason to the contrary . That this is the fixed use of the expression in Scripture we shall see , Gen. 30. 33. My Righteousness shall answer for me in time to come ; which our Author would paraphrase thus , My Righteousness , that is , My Roguery , Iob 27. 6. My Righteousness I hold fast , my heart shall not reproach me as long as I live . My Righteousness , that is , ( would he say ) My Hypocrisie , Matth. 5. 16. That men may see your good works , that is , in the New Glossary , Your Complement . Dan. 9. 18. we present not our supplications before thee not for our Righteousnesses , but for thy great Mercies . The Prophet in the Name of the Church must be supposed here not to renounce real Righteousness , but the Sceleton of Obedience : Now had the Apostle designed only to reject his own Hypocrisie , he was not so barren in expressions but he could have fitted it with its Proper Name . 3. The Apostle expresly renounces both what-ever he had attained before or after his Conversion , v. 7. These things that were gain to me , ( whilst I was a Pharisee ) those I accounted [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] loss for Christ : But is that all ? No! Yea doubtless ( v. 8. ) and I do ( now ) account [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] all things but loss : I have accounted all things attained in my Iudaism loss , when I was first convinced : and I do now account all things even my own Righteousness loss , and dung for Christ : and therefore it is to be noted that the Apostle rises higher in his earnestness , v. 8. Yea doubtless ; q. d. Did I say that I once looked upon all as loss for Christ. I will speak a bolder word than that , I count all but loss , dung , filth , that I may win Christ , and be found in him not having my own Righteousness : and that he speaks of that esteem and value he had of his present Righteousness , is yet further evident from this , that it was in reference to a future day , the day of Iudgment , that he might be found in Christ , in that day , not sticking to his own Righteousness . Two things our Author returns to this : 1. It 's a sufficient Answer to say they need not signifie so . I confess for want of a better the Answer may pass : A bad shift is better than None , and half a loaf is better than No-bread : but if a Man had a better , it was the sorriest Answer in the World. I see when men are prest with express Scripture , and yet are resolved ( cost what will ) to adhere to their own Conclusions , it 's adviseable to cast about , to turn their thoughts into all shapes imaginable , to hunt for the extremest possibilities : If a Word , a Phrase , an Expression is but capable of another sence , let it be probable , or improbable , true or false , agreeable to the scope of the place or alien , all is a case , something must be said , that they may not seem to say Nothing ; And if they can say it 's possible it may be otherwise ( as who cannot ) though they do not believe themselves , they hug themselves for their ready wit , and applaud themselves for grave Respondents . A little matter will blow away this dust : Let them show where ever , My Righteousness , is otherwise used , and then let them boast of a bare possibility . 2. My own Righteousness ( says he ) can signifie no more than that wherein he placed his Righteousness . I beg his pardon for that . It signifies more than that wherein he placed his Righteousness whil'st a Pharisee ; and a great deal less than that , wherein he placed Righteousness after Conversion , in order to Justification . But if the Apostle renounced what-ever he placed his Righteousness in , then , either he placed it in Inherent Righteousness , or not ; If not , then how dares our Author place his Righteousness there , where the Apostle durst not ? If he did ever place his Righteousness in it ; then here he openly declares before the World that he Renounces it : But ( says our Author ) what necessity is there to understand this of inherent holiness ? We have shewed you the Necessity before , and shall do hereafter . An External Righteousness serves most mens turns very well : not so well neither as he may Imagine . And this is the Righteousness by which the Pharisees ( and amongst the rest St. Paul whilst he was a Pharisee ) expected to be justified ; but stay a while . 1. We have proved that the Apostle not only renounced that Righteousness what-ever it was that he had whilst a Pharisee ; but that which was his own at the time when he made that solemn Renunciation of it : what-ever he had attained , or might possibly attain , all went that he might be found in Christ in the great Day . 2. The Pharisees were generally bad enough in all Conscience , and he need not make them worse . It 's a sin we say to bely the Devil ; It doth not appear that the Pharisees expected to be Justified before God , by an external obedience only without sincerity : It was not their Principle , though Hypocrisie ( as to many Individuals ) might be their Practice . The Case is frequent before our Eyes , a Drunkard , a common Swearer , &c. will tell you they Hope to be saved , though they are wicked ; but none durst ever assume the Impudence to expect Salvation because he was wicked : No , he will repent when he can intend it , and trust to the general grace of God , and some such reserves , which our Modern-Pulpit-Drollery has furnisht him withal . 3. As to Paul whilst he was a Pharisee ( if we take his own word for it when he was none ) he was no Hypocrite , he every-where vindicates himself as to that : His Persecuting was his great Crime , in which he protests his sincerity , Acts 25. 9. I verily thought with my self that I ought to do many things contrary to the Name of Iesus : and 1 Tim. 1. 13. he avows he did it ignorantly : He durst appeal to his very Enemies how he had lived from a Child , Act. 25. 4. My manner of life from my youth know all the Iews if they would testifie : and makes a solemn Protestation before the Sanhedrin , Act. 23. 1. That he had lived in all good Conscience to that very day : That others of the Pharisees , were Sober , Conscientious men , I do not at all question ; and the discourse of Paul's Mr. Gamaliel , Act. 5. shows that he had a great deal more Religion in him than most of those who to carry on a design rail at them for Hypocrites . Ay , but ( says our Author ) what his Righteousness was he tells us , V. 6 , 7. Circumcised the eighth day , of the stock of Israel , &c. So that My own Righteousness which is of the Law , is so far from signifying an inherent Righteousness , a vital principle of Holiness , that it only signifies an external Righteousness , which consisted in some external Rites , as Circumcision , and Sacrifices , or external Priviledges , as being of the Seed of Abraham , or an external Civility and blamelessness of Conversation . This proceeds upon a double false supposition ; 1. That the Apostle renounces nothing but what he had attained whilst he was a Pharisee . 2. That whatsoever he had renounced , V. 6 , 7. did constitute his Pharisaical Righteousness : For , 1. I must cut him off Circumcision ; that was no part of his own Righteousness , a priviledge it was ; but nothing performed by him , and therefore could not expect Justification by it : unless our Author will grant that he had a spice of the Doctrine of imputing the Obedience of Another to him for Iustification . 2. For Sacrifices , the Apostle mentions them not , renounces them not ; for he understood too well their use and proper End in the Iewish Church ; that they were their visible Gospel , and did lead to Christ ( whom now he owned ) though then he was ignorant of him . The Conscientious and believing use of Sacrifices might put in for a place in Justifying the Sinner , with better right , than such Obedience to the Moral Law as man was able in his present state to perfom . 1. Consider them as mere acts of Obedience , wherein the thing done is not so considerable , as the subjection of the Conscience to the Authority of God the Soveraign Law-giver : which in this Case is most signal , for here is only the will and pleasure of God for the Reason of that costly , and operose seruice ; whereas Moral duties are vouched for , by the suffrage of the Light , and Reason of Nature . 2. Consider them as instituted for their peculiar end , the leading and conducting of Faith to Christ ; and so they far exceed and outstrip any thing the Moral Law ( being become weak through the flesh ) could assist the sinner in ; for so they are said , actually to procure pardon of sin , actually to make Atonement and reconciliation , Lev. 17. 11. I have given you it [ the blood ] upon the Altar to make an Atonement for your souls , for it is the Blood that maketh an Atonement for the soul , 2 Chron. 29. 24. The Priests killed them [ the Sacrifices ] and they made reconciliation with their Blood upon the Altar , to make an Atonement for All Israel . Now let him shew me , where ever Atonement , Reconciliation , are annext to the Actual performance of the Moral Law. It is true that the Original design of the Moral Law was Justification , but not the Justification of a Sinner ; but Man being now become such , the Law is utterly uncapable of reaching it 's Primitive end : and it 's as true also that Sacrifices upon their own Account could not supply that defect , but as directing the sinner to him who is the grand Propitiation , and from whose Death they received all their virtue and efficacy . 3. As to his being of the Stock of Israel , of the Seed of Abraham , &c. they might expect some favours thence , but that any was so far bewitched as to believe that all of the Stock of Israel , and the Natural Seed of Abraham should be justified , cannot be proved . 4. For external Civility , and blamelessness of Conversation : It would have gone a great way in our Authors account at any other time ; pag. 384. he asks the question with some heat and briskness , what ? live a blameless , innocent , honest , smooth life , and yet live in some sin or other ? Paul would have past for a Righteous person upon his producing the Ticket of a blameless Conversation in that Section , though in this he is rated at for a Hypocrite , and all that 's naught : but what-ever Paul was , or was not whilst a Pharisee , it makes no great matter to the business in hand , seeing he has so freely and openly disowned , what-ever was his own Righteousness after Conversion , in the matter of Justification before God. But to Confirm all this ( says our Author ) 〈◊〉 must observe a double Antithesis in the words . We must ? what , whether we can or no ? whether it be there to be observed or no ? what if there be but 〈◊〉 single Antithesis in them ? It 's no matter ; we must observe a double Antithesis if we will purchase our peace and quiet : I promise you this Antithesis is a very hard word ! Graecum est , non potest intelligi ! And I should assoon chuse to swallow Dr. Iacomb's Conjunction ( at which our Author made such a sowre face in the beginning of this Section ) as this crabbed Antithesis , much more then a Double Antithesis : but what is this Double Antithesis ? Why ( says he ) The Righteousness of the Law is opposed to the Righteousness which is by the Faith of Christ. And my own Righteousness , opposed to the Righteousness of God. There 's your double Antithesis ! Now ( says he ) the surest way to understand the meaning of this , is to examine how these phrases are used in Scripture ; but in my mind it will be a surer , I am sure a more Rational way , to examine first whether indeed there be such a double Antithesis in the words as he pretends , or whether a single one will not content the Text ? And the surest way to understand this , is to examine the words themselves . And be found in him not having my own Righteousness which is of the Law ; But that which is through the Faith of Christ , the Righteousness which is of God by Faith. Now if any one can find a double Antithesis , or in plain English a double Opposition in these words , he must have eyes like a Cat , which some say , can see as well by Night as by Day , or however as well i' th' dark as without light . Not having my own Righteousness which is of the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There 's one member of the Antithesis , where the Righteousness which is of the Law , is a plain Exegesis ( there 's another hard-word for you ) of my own Righteousness ; and not any thing distinct from it : My own Righteousness which is of the Law ; and then comes the other member of the Antithesis ; But that which is through the Faith of Iesus Christ , the Righteousness which is of God by Faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : where the repetition of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as every hungry Graeculist knows ) is as much as videlicet . The Righteousness by the Faith of Christ , namely , or that is to say , the Righteousness which is of God by Faith : and thus Beza , Non habens meam justitiam ( nempe ) quae est ex lege ; sed eam quae est per fidem Christi ( id est ) justitiam [ quae est ] ex Deo per fidem : who for a smattering in that Language will not envy our Author ? So that nothing could by the Wit , or Ignorance of Man , have been more groundlesly , absurdly , and ridiculously invented , than this double Antithesis . And , 1. Let us observe how ill-favouredly it was contrived . The Text-order is this , My own Righteousness which is of the Law — That which is the Faith of Christ ( even ) the Righteousness of God by Faith. Now if any man would needs have a double Antithesis to do him some special service , it should have been laid between my own Righteousness , and that which is by the Faith of Christ ; and then between , That of the Law , and the Righteousness of God by Faith : but on the contrary our Author without any provocation , without any umbrage of a pretence from the Text ( like old Iacob crossing his hands ) has laid them in saltire ; My own Righteousness , to the Righteousness of God , and the Righteousness of the Law , to the Righteousness by the Faith of Christ. 2. Supposing all that he can desire , how does this double Antithesis confirm that which he contrived it to confirm , viz. that my own Righteousness signifies an external Righteousness only ? It has been an old saying , that one absurdity being granted many more will easily follow . And yet so hard is this Gentleman put to it , that granting him a many absurdities , he cannot make one follow : but yet the Reader shall hear what he would serve out of this double Antithesis . ( 1. ) The Righteousness of the Law ( as you have already heard ) is an external Righteousness , which consists in Washings , Purifications , Sacrifices , or an external conformity to the Moral Law : So we have beard indeed once and again affirmed , but never confirmed : The double Antithesis was brought to confirm it , and that must confirm the double Antithesis . I desire therefore once for all to hear where the Righteousness of Law , the Moral Law , is said to consist in Externals : The Righteousness of the Law is that Righteousness which the Law requireth ; but the Law requires an internal Conformity of heart to our outward Actions , and of both to the Law of God ; therefore the Righteousness of the Law consists also in an internal Conformity . The Law condemns none that bring the Righteousness of the Law , but the Law condemns those that bring only an external Conformity ▪ therefore external Conformity is not the Righteousness of the Law : and from hence we may be abundantly satisfied what was that Righteousness of his own , which the Apostle renounces . That which was his own Righteousness , that he renounces ; but an internal inherent Righteousness was his own Righteousness , therefore that he renounces . The Minor I prove , The Righteousness of the Law was his own Righteousness ( Not having my own Righteousness that is of the Law ) but the Righteousness of the Law was an inherent internal Righteousness ; therefore his own Righteousness was an inherent , and internal Righteousness . The Minor I prove , That which the Law prescribes , and commands is the Righteousness of the Law ; but that which the Law prescribes and commands , is an internal and inherent Righteousness , and therefore the Righteousness of the Law is such a Righteousness . That which God requires , his Law requires ; but God requires Truth in the inward parts , whether in Ceremonials or Morals ; therefore the Law requires the same : And is it not now an unparalleld piece of Non-sence to call that the Righteousness of the Law , which both the Law and the Author of it do a●…hor ? External Conformity alone , is so far from being the Righteousness of the Law , that it 's the Unrighteousness of the Law : But hence the Reader will begin to get a glimmering into the true Reason that necessitated our Author to study this device of a double Antithesis , viz. that Paul's Righteousness which he ●…nounced , might not seem to be the Righteousness of the Law which God required ( though not in order to Justification ; ) for if his own Righteousness be the Righteousness of the Law , and he so peremptorily renounces his own , then he renounces the Righteousness of the Law also ; and what that is , this one Consideration is enough to convince us of : That the Law requires an absolute , perfect , entire Conformity of the whole Man to it's demands , and claimes , without which no man can expect to be Iustified by it . And seeing such is the Case with poor impotent Man , that he cannot answer it's demands and claims , he can never reasonably expect it should do him that service : but now see the frailty of our Authors memory , for just above he told us , the surest way to understand the meaning of this , was to consider how these Phrases are used in Scripture ; and yet when he undertakes to give us the true meaning of this Phrase ( The Righteousness of the Law ) he cannot afford to give us one single Scripture to lead us into the true meaning of it . ( 2. ) The Righteousness by the Faith of Christ ( says he ) is an internal Righteousness : Oh but that should have been proved , soundly proved , not begg'●… or borrowed , much less stollen , for it 's the main thing in Question ; and of all things in the Syllogism , we should not stand to Courtesie for the Conclusion : why ( says he ) it 's call'd being born again , becoming new Creatures , rising again with Christ , &c. But still proof ! proof is wanting ! for we think that those expressions do not denote that Righteousness whereby we are constituted Iust , in the sight of God ; but Holiness , and Sanctification of Nature , which the Gospel evidently distinguishes from that Righteousness whereby we are Iustified ; but let him have line enough . Hence ( says he ) The Apostle tells us , that the Reason why God sent Christ into the World in our Nature , to die as a Sacrifice for our sins , and to confirm the Covenant ; was , that the Righteousness of the Law might be fulfilled in us ( N. B. ) who walk not after the flesh but after the Spirit . Well! what is that Righteousness of the Law Christ came to fulfil ? why ( says he ) Learnedly from Chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Righteousness of the Law , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which the Law was design'd to work in them ; but was too weak to effect it by Reason of the greater power and prevalency of sin ; i. e. the inward holiness , and purity of mind , which was represented by those externalCeremonies : Most incomparable ! and very like himself ! It was but the other side of the leaf , that he told us , that the Righteousness of the Law consisted in Washings , Purifications , Sacrifices , or an external Conformity to the Moral Law ; but now the Case is altered , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is grown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inward purity , and holiness of mind . It may not be amiss to call these things over again : 1. If the Righteousness of the Law be only an external Conformity ( as he told us just before ) then Christ came into the World to fulfil in us only Ceremony , and Hypocrisie : for he tells us just now from the Apostle , Rom. 8. 3 , 4. God sent Christ into the world , that the Righteousness of the Law might be fulfilled in us . Or , 2. If the Righteousness of the Law , be inward holiness and purity of mind ; then St. Paul who rejects the Righteousness of the Law , in the matter of Justification before God ; rejects also inward purity and holiness of mind for that purpose : but whether we are to believe , pag. 264. or pag. 265. as the honesterof the two , I cannot tell , nor am much concern'd at present . 3. If it be true , that the Righteousness of the Law , be that inward purity of mind which the Law was design'd to work in us , then what is become of that Antithesis which he coyned between the Righteousness of the Law , and the Righteousness by the Faith of Christ ? I am very serious , and desire to be resolved ; for he tells us here , that the Righteousness of the Law , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the inward holiness and purity of mind ; and then tells us immediatly after , that the design of the Gospel is to work that inward holiness and purity : Now why St. Paul should renounce inward holiness ( which was the Righteousness of the Law ) to attain inward purity ( which is the Righteousness of the Gospel ) is to me a Mystery as deep as any of those I have met withal in your Systematical Divines . To shut up this point , The Righteousness of the Law , is that which the Law requires ; and his friend Dr. Iacomb , has furnish'd him with such a Syncretism of Learned Men , as may cut his Comb , and spoyl his Crowing over his Adversary . Significat eam rectitudinem quae praecipitur in lege , P. Mart. Iustitia quam lex exigebat , Vatab. Totum quod lex praecipit , A. Lap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ipsa legis praecepta , Perer. Iustitia legis , est justitia quam lex praecipit , Estius . Implere justum legis , est totum quod lex praecipit efficere , Tolet. Ut justificatio legis , id est , ut justitia quam lex praescribit & exigit , impleretur , Stap. Ut adimpleret opus praeceptorum legis , Vers. Aethiop . Ut nos impleremus omnia quae in lege Mosis , & per se honesta sunt , Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is any thing that God hath thought meet to appoint or command his People , Dr. Hammond . And now for to divert his Reader , he has sprung us new game : but I shall adjourn the Consideration of what immediately follows , that we may not be bewildred and lost in a wood ; and shall fall in with him at p. 273. where he reassumes the present Subject . Thus y●…u see ( says he ) how the Apostle opposes the Righteousness of the Law , and the Righteousness of Faith ; not as an Inherent and Personal Righteousness to an Imputed Righteousness ; but as an External and Ritual , to an Inherent and Substantial Righteousness : but we have seen no such matter as yet , and do believe we are not like to see it . And the rather because he has thrown in a very suspicious word that would make any one think , that though he sets a good Face upon the Matter , yet he has little confidence in the Truth of his own Notions . The Truth is ( lays he ) The Righteousness of the Law , and of Works , in the New-Testament signifies only an External Righteousness , which cannot please God. Now I began to think thus with my self : Does the Righteousness of the Law signifie one thing in the New-Testament , and another in the Old-Testament ? Does it signifie a real Inherent Substantial Righteousness in the Old , and a Ritual External Righteousness in the New ? Sincerity in the one , and Hypocrisie and Ceremony in the other ? this is very unaccountable ! Surely ( thought I ) when the Apostle argues with Jews , or Judaizing Christians , he speaks in their Dialect , speaks to their Capacity , speaks that he may be understood , speaks ad idem . They that had read Ps. 119. 144. The Righteousness of thy Testimonies [ of thy Law ] is everlasting , would wonder to hear the Apostle speak against the Righteousness of the Law : but alas , he only equivocated , and had a mental Reservation in his Sleeve , and understood all the while Ceremony and hypocrisie : But this is a Riddle , which because our Author has made of his own Mother-wit , he is the fittest Man alive to interpret it . ( 3 ) His Second Antithesis is between my own Righteousness , and the Righteousness of God ; and he is considering with himself in what sense they are opposed . But there 's no great difficulty in this , ( says he ) for the Apostle himself tells us , that by his own Righteousness he means the Righteousness of the Law ; and by the Righteousness of God , the Righteousness of Faith : and therefore he will give this the gentle wipe , and away : But now he has quite spoiled the Humour of the double Antithesis ; for , if by his own Righteousness , he means the Righteousness of the Law , and by the Righteousness of God , the Righteousness of Faith ; then there 's but one single Antithesis : between his own Righteousness which is of the Law , ( on the one part ) and the Righteousness by the Faith of Christ , even the Righteousness which is of God by Faith , ( on the other part : ) but at these rates he might have given us , a treble , quadruple , sextuple , Antithesis , and have rung as many changes , when his hand was once in , upon two Bells , as others can do upon six . The Apostles Words indeed were clear , very clear , till our Author found it necessary to obscure them , to deprave the Truth , & conciliate some small reverence to errour , to which two Heads I foresaw from the first , his whole Discourse might be reduced . And thus much we are secured of , That the Apostle has repudiated his own Righteousness from any concern in justification ; and that we may not doubt what that was , he tells us , 't is that of the Law. What the Righteousness of the Law signifies is evident , that which always bore that Name ; that which the Law commands , and prescribes , viz. An exact Conformity to the Law of God in Spirit , Soul , and Body , so far as 't is attainable or not attainable . He assures us next what he owns and adheres to , viz. The Righteousness of Christ , which is also called , The Righteousness of God. He further acquaints us , how we come to be interessed in this Righteousness , and that is by Faith ; and that we may not ignorantly or wilfully mistake Faith for the Doctrine of Faith ; he assures us that it 's by Believing , by which we obtain this Righteousness . Rom. 3. 22. The Righteousness which is by Faith of Iesus Christ unto all , and upon all them that believe . To shut up his learned Exercitation , or scholastical Dissertation , or Diatriba of Antitheses , our Author will favour us with a Reason , nay , with an obvious and the most obvious Reason , why this Righteousness of the Law is called their own Righteousness ; because ( forsooth ) this Legal Righteousness was a way of their own chusing , not of God's Appointment . Now here he most falsly supposes , that by the Righteousness of the Law is only meant a Righteousness made up of the Works of the Ceremonial Law : but I think something has been offered to dash that fancy out of countenance . I am in haste , and intreat our Author to accept of short answers : 1. God has not appointed a Righteousnes ▪ made up out of any observances of the Moral Law , to be that Righteousness wherein Sinners shall stand justified before him : If any will demand Iustification thereby , God will demand exact and perfect Conformity . If therefore Sinners will chase this way , 't is their own Righteousness ; and it 's time to give it a bill of divorce , God has not appointed it . 2. External Washings , External Conformity , &c. were no Righteousness at all , much less the Righteousness of the Law , that which it required to form a Righteousness ; and therefore chuse it , or not chuse it , this is nothing to the purpose : The Apostle renounces his own Righteousness , which is the Righteousness of the Law. And this is further evident from Rom. 10. 3. ( which our Author quotes , but miserably perverts . ) For they being ignorant of Gods Righteousness , and going about to establish their own Righteousness , have not submitted to the Righteousness of God. Here is then the same Antithesis again , between their own Righteousness , ( that of the Law ) and the Righteousness of God , ( which is by the Faith of Jesus Christ ) ; and the opposition is so direct , and diametrical , that 't was impossible to establish their own , but they must shake off all subjection to Gods Righteousness . The Question then will be , Whether we are to be justified by a Legal , or an Evangelical Righteousness ? And to this our Author agrees in words ; but his Words intend quite another thing from the Truth : For by the Law he understands the Law of Moses : and let that pass too for once . But then by the Law of Moses he understands only the Ceremonial Law , though sometimes he is content to take in External Acts of Conformity to the Moral Law : and thus by a Legal Righteousness , or the Righteousness of the Law , he understands one made up of External Observations only , wherein the Apostle has clearly determined against him ; to whom therefore from his partial Judgment-Seat . I shall appeal , v. 5 , 6. For Moses describeth the Righteousness of the Law , that the Man that doth these things shall live in them ; from whence I argue against our Author : That Law whose Righteousness Moses describes , the Apostle excludes from having any place in Justification , but it is the Moral Law whose Righteousness Moses describes ; therefore it is the Moral Law , which the Apostle excludes from having any place in Iustification . The Major is evident from the Connexion of the Apostle's Words , v. 3. — They have not submitted themselves to the Righteousness of God. v. 4. For Christ is the end of the Law for righteousness to every one that believeth ; for Moses describeth the Righteousness which is of the Law , &c. The Minor I prove thus : That Law which saith , He that doth these things shall live in them , is that Law whose Righteousness Moses prescribeth ; but it is the Moral Law , which saith , He that doth these things shall live in them : therefore it is the Moral Law , whose Righteousness Moses describeth . The Major is the Apostles own , v. 5. the Minor I prove from Lev. 18. 5. You shall keep my Statutes and Iudgments , which if a Man do he shall live in them . v. 6. None of you shall approach to any that is near of kin to him . 7. The nakedness of thy Father or of thy Mother thou shalt not uncover , &c. from whence I argue thus : That Law which forbids incest , is the Moral Law ; but that Law which saith , He that doth these things shall live in them , is the Law which forbids incest : therefore that Law , that saith , He that doth these things shall live in them , is the Moral Law. Again I argue thus from Gal. 3. 10 , 11. That Law which hath the Curse annext to it for noncontinuance in all things commanded therein , is the Law which the Apostle excludes from having any place in the Justification of a Sinner ; but it is the Moral Law which hath that Curse annext to it : therefore it is the Moral Law which the Apostle excludes from having any place in the Justification of a Sinner . The Major is evident from the place , v. 10. As many as are of the Works of the Law are under the Curse ; for it is written , Cursed is every one that continues not in all things , which are written in the Book of the Law to do them . v. 11. But that no man is justified by the Law in the sight of God is evident . The Minor I prove from Deut. 27. 26. from whence the Apostle quotes it . Cursed be he that continueth not in all the Words of this Law to do them . That Law which forbids making Images , which forbids setting light by Father or Mother , which forbids removing Land-marks , which forbids causing the Blind to go out of his way , which forbids perverting of judgment , incest , sodomy , is the Law which hath the Curse annext to it ; but it is the Moral Law which forbids all these things : Therefore it is the Moral Law which hath this Curse annext to it . I cannot foresee what our Author will return to all this , but his old tawdry Answer . That indeed the Apostle does exclude the Moral Law , but that is only with respect to External Obedience , without Internal Conformity : But it 's evident that the Apostle excludes the Law it self , and therefore it must be highly impertinent to enquire what Deeds of the Law are excluded , when the Law it self is excluded : But yet for his further satisfaction , I shall bestow an Argument upon that also . Those Acts of Obedience to which the Promise of Life in the Covenant of Works originally was most directly made , are excluded from Iustification : but to inward acts of Obedience the Promise of Life was most directly made ; and therefore inward acts of Obedience are excluded from Iustification . The Apostle has secured the Major , Rom. 10. 3 , 5 , 6. They have not submitted themselves to the Righteousness of God : For Moses describeth the Righteousness of the Law , that he that doth these things shall live in them . The Minor is evident , for God never made a Promise of Life to External Acts of Obedience , without inward Conformity of Soul to them , and of both to the Law of God. Again , Those Acts , the want whereof mainly exposes the Sinner to the Curse , are excluded from Justification ; but the want of Internal Acts of Obedience mainly exposes the Sinner to the Curse : therefore internal Acts are excluded from Justification . And the true Reason why these inward Acts are excluded from Justification , is not because they are not well-pleasing to God ; but because the case is thus with impotent fallen men , that he cannot reach the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the utmost tittle of what the Law requires , & theresore must fall under the severe doom annext to the violation of the Law in the least punctilio , unless God had provided a better Righteousness than that of his own Obedience . After all that has or may be said in the Case , If any one will be so civil and ingenuous , as out of his pure good-nature to yield our Author a few small inconsiderable things : As , 1. That there is a double Antithesis , where there is but one . And 2. That a man 's own Righteousness is another thing than the Righteousness of the Law. 3. That the Righteousness which is by the Faith of Christ , is distinct from the Righteousness of God. 4. That by the Righteousness of the Law , no more is intended , than Ceremony and Hypocrisie . 5. That a mans own Righteousness is so called , not because it is his own , but because he places his Righteousness in it . and 6thly , one poor sorry triffle more , That all he asserts is meer Gospel ; grant him but this , and he will prove all the rest with ease : but though I would go a great way to save his longing , yet this is so large a boon , that it deserves mature advice and serious deliberation . There are yet a few odd things in arrear , some notice whereof I promised to take ; and seeing we are a little at leisure , I shall do him justice . And first , let us consider what work he has made with that Text , Rom. 8. 3 , 4. For what the Law could not do in that it was weak-through the Flesh , God sending his own Son , in the likeness of sinful Flesh , and for sin condemned sin in the Flesh , that the Righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit . Now our Authors Paraphrase ( as well as we can scramble it together from broken fragments , and odd shreds of his Discourse ) is thus much . The Ceremonial Law being designed of God to work in the Iews inward holiness , and purity of Mind , which was represented by Circumcision , Washings , Purifications , and Sacrifices ; it was found too weak to effect this design , and therefore God sent Christ into the World to die as a Sacrifice for our Sins , to confirm and seal the New-Covenant with his Blood ; to work in us that Internal Holiness and Purity , which is the Perfection and Accomplishment of the Figurative and Typical Righteousness of the Law : which he gives us in other words , p. 267. What the Law could not do , i. e. govern our Minds and Passions ; this God effected by sending Christ into the World to publish the Gospel to us , and to confirm all those great Promises and Threatnings contained in it , with his own Blood. This is indeed a parcel of excellent Divinity , but that it 's wholly destitute of truth : For 1. he supposes , That that Law , whose weakness the Apostle assigns as the Reason of Gods sending his Son ; was only the Ceremonial Law ; the Falshood whereof I shall demonstrate ( if that be not too great a word for any mans Mouth besides his own ) by and by . 2. He insinuates that the whole of Christs being a Sacrifice for our Sins , lay in confirming the New-Covenant ; the Falshood whereof , the next Section will give us direct occasion to evince . 3. He makes the whole business of the Ceremonial Law , to represent inward purity , and ( perhaps ) to effect it : whereas though some of the Ceremonies did represent inward purity ; yet the main of their design was to lead to Jesus Christ : and particularly Sacrifices which represented that Atonement and Reconciliation which Christ in due time should make with God on the behalf of Sinners . Col. 2. 17. The Law had a shadow of good things to come , but the Body is of Christ. 4. He scandalously charges it upon God , that he appointed a means to an end ; which was found too weak to reach his End : As if God must try conclusions , and make experiments , before he could be certain whether his design would take , and his appointments reach their End. 5. He renders Christ's Coming into the World unnecessary ; for what though the Ceremonial Law could not effect that inward Purity , yet I hope God had means to effect it , unless he will say all the World till Christ's Coming were whited-Walls , and painted-Sepulchres : For what was become of the Moral Law all this while ? had it no power to effect that End ? 6. He tells us p. 269. That the Reason why the Law of Moses was abrogated , was because it could not make men good : But then the Moral Law was either able to make men good , or it was not ; If it was not , why was not that abrogated also ? If it was able , and had its effect , then what need of Christ to come into the World to effect that which the Moral Law was able to effect without him ? But the true Reason why the Ceremonial Law is expired , is because the Lord Jesus Christ has answered and fulfilled all that is represented . When the Sun is risen , the Shadows fly away ; there was no formal abrogation either made or necessary to be made ; it expired of course when Christ had made good what-ever the Ceremonies had exhibited to their Faith. 7. He tells that Christ came to work in us that inward Purity , represented by the Ceremonial Law : but for all his good-morrows , when he is throughly catechifed : Christ's working is no more than those sufficient arguments and motives , to excite their own wits , whereby they might work it themselves ; and I cannot tell whether he will deny that the Jews had sufficient motives , and arguments for that end under their Law. 8. He contradicts himself ( which is no news ) ; for whereas he had said p. 265. That the Law was designed to work in them inward purity : He says p. 269. That the Law nursed them up in a ritual , and external Religion , and taught them to serve God in the Letter , by Circumcision , and Sacrifices , or an external Conformity to the Letter of the Law. And then I hope God could not justly blame them , much less damn them for being Hypocrites , if they did as well as , and no better , than his own Law taught them : Nay he adds , That the Gospel of Christ alone teaches us to worship God with the Spirit , and to offer a reasonable Sacrifice to him . This is strange Doctrine ! but it 's less matter for that if it be but true . But was not God always a Spirit , and did he not always teach his People to worship him with their Spirits ? How osten does God complain that they drew nigh him with their Lips , when their Hearts were far from him ? which he could not well do , if he taught them no better : It 's a Riddle to me that these Ceremonies should represent inward purity , and yet not teach it ; when they had no way to teach that Purity , but by representing it . 'T is true , the Gospel teaches us to worship God in the Spirit , in opposition to Ceremonies ; but God always taught his People to worship him with their Spirits in opposition to Hypocrisie . Psal. 51. 6. Thou desirest truth in the inward parts . Did God institute a Law , a Law so chargeable and burdensome , and all to teach his People to worship like Parrots , to mumble over their Mattens , and like Puppets to make an outward noise , without a rational Principle to guide it ? If they had no reasonable Service , why were they reasonable Creatures ? But a little more reverence of the Divine Majesty would confute a great deal of such blasphemy . Let us now seriously consider the Text : and 1. It will be necessary to enquire what that Law is , whose weakness the Apostle assigns as the reason of God's sending his own Son ? And for all the Authors presumptions , I am well satisfied it was not the Ceremonial Law : for what if the Ceremonial had proved weak ? what if it had been resolved into its first nothing , the Moral stood still where it always did ? and what need of Christ's Coming into the World upon that account ? There was a time when the Ceremonial Law was not created , and what if it had been again repealed and annihilated , things had been but in statu quo : But that the Law here mentioned is the Moral Law , the Connexion of the Apostle's Words , his Premises out of which he draws his Conclusion , will abundantly manifest . In Chap. 7. v. 7 , He tells us he had not known sin except the Law had said , Thou shalt not covet : But sin taking occasion from that Law , wrought in him all manner of Concupiscence , v. 8. Nevertheless he clears the Law. v. 12. The Commandment was holy and just , and good ; had an intrinsick goodness , righteousness in it ; and this he calls v. 25. The Law of God. Now the Apostle having said v. 10. That this Commandment ( of the Moral Law ) which was unto life in ( God's Original Institution ) he found to be unto death : Nevertheless , Chap. 8. v. 1. he assures us , That there is no Condemnation to them that are in Christ Iesus ; and he shews how Sinners are brought from under that Condemnation , v. 3. What the Law could not do in that it was weak through the Flesh , God sending his own Son , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That impossible thing of the Law : where the Apostle adding the Article [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] intimates that he spake of that Law whereof he had made mention before , which was the Moral Law ; that Law which saith Thou shalt not covet ; that Law which is holy , just , good ; that Law , which is eminently the Law of God , and not that which carries the name of the Law of Moses . ( 2 ) But what was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the impossible thing of this Law ? There are many things that this Law cannot do : It can lay a Command upon the Creature , but it cannot give strength to obey the Command ; it can offer the Promises of Life to the obedient , and shake the Threatning over the Conscience of the Rebellious ; but meeting with depraved Nature , it cannot redintegrate lapsed Nature ; it can wound , but it cannot heal ; it can condemn but it cannot absolve a Sinner : But yet there seems to be some one thing which above all other impossibles , is absolutely impossible for this Law to do for man ; and that is to justifie him before God : For so he had said , and proved Chap. 3. 20. By the Deeds of that Law shall no Flesh be justified in his Sight . But ( 3. ) How comes the Law to be so weak ? for certainly it had once such a Power in its primitive appointment , and was fitted to give life to the Obedient ; for we must not dare to think , that the Wise God ever appointed a Law or the meanest thing in the World , but it was fitted to reach all those Ends which in his Holy and Secret Counsel he designed it to : How then comes this Law , the Moral Law , to be so weak ? If any of the Sons of Adam can produce an Obedience every way such as the Law demands , it is able to give Life Eternal still : The Apostle answers us , It 's weak through the Flesh : it was not made weak , but became weak through our weakness . The Law is as strong to reward still , if we were but as strong to obey as ever . But ( 4. ) How did Christ remedy , and help us in this desperate Case ? for ▪ if we cannot live by the Law , we must die by the Law. The Apostle resolves us ; God sent his Son in the likeness of sinful Flesh , ( and in the truth of humane Flesh ) and for sin , condemned sin in the Flesh : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That is , as an offering for Sin : So near is the relation between the Sacrifice and the Sin that is laid upon it , that they are called the same . 2 Cor. 5. 21. Christ was made sin : that is , he was made an Offering for sin . For so 't is exprest , Isa. 53. 10. When thou shalt make his Soul an offering for sin . The Greek therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does but imitate the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies both the Sin , and the Sin-Offering : thus then Christ supplyed the Laws weakness ; he who knew no sin , was made sin , and as he was made sin for us , so are we made the Righteousness of God in him . Christ could no otherwise be a Sinner , but by imputation , nor we otherwise Righteous than by the Imputation of his Righteousness . As the Offenders guilt under the Law could not otherwise be laid upon the head of the Typical Sacrifice , but by God's Imputing it ; so neither could our Sin otherwise lye upon the Head of Christ , but by his own voluntary Susception , and thereupon God's Righteous Imputation ; but these things we shall meet with professedly in the next Section . There is a Metaphorical expression still behind , which our Author cannot digest ; whereupon when he has thrown away a little , and truly but a little wit , he will ease us of the tediousness of this Discourse . The expression which sticks so hard with him is that of the Apostle , Ephes. 3. 8. The unsearchable Riches of Christ. Now though at another time , I would try a fair fall with him , whether this ( and many others which he thinks it enough for their reproach to call so ) be a Metaphorical Expression or no ; yet I have not leisure at present to attend that Service : for my part , I think that riches is more properly , and literally predicated of that Grace , that is treasured up in the Lord Jesus , than of all that paltry trash which has got the vogue in the Dialect of deluded Worldlings ; but I am weary , and shall therefore only make a defensive War of it . What is then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this unsearchable Riches of Christ ? Why , even here these Men cannot agree , for some are zealous for it , that ( what-ever is meant by unsearchable Riches , ) yet by Christ is meant Christ himself ; others , ( amongst whom our Author professes his Name ) by the unsearchable Riches of Christ , understand the Gospel which St. Paul preached to the Gentiles : And is it not a small thing ( that he should stand so stifly upon it ) for us to entreat ; 1. That the Glorious Person of Christ , his Offices , his Natures , his Obedience , his Life , his Death , with their proper Springs and Causes , their special ends and designs , might come in for a good share of the Gospel ? But 2. The Gospel preached is the opening of the Treasures of Wisdom , Knowledg , and Grace that are in Christ. Those Riches are , or were unsearchable , as they lay hid and deep in the Counsels and Purposes of the Father and the Son ; so far as they are revealed in the Gospel , they are not unsearchable . But what is meant by Riches ? why , Riches ( says he ) signifie only an abundance . This 't is to be wise above the common sort of ordinary Mortals ; most men I dare say , have hitherto thought that Riches carry in their first Notion , preciousness as well as plenty : A handful of Gold is more truly Riches , than a heap of Pebbles ; but then what are unsearchable Riches ? why , they are so called , because the Gospel is not a narrow and stinted thing , is not confined to a particular nation , as the Law was , but is offered to all mankind , &c. I shall not cope with him in his Grammatical skill , for therein he is unmatchable : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has formerly signified that which cannot be traced , that whereof we have no foot-steps : and such are the Riches of Christ , such the Counsels of God , to reconcile the World to himself , by his dear Son ; A Mystery whose knowledg depends upon Divine Revelation , whereof we have not the least track in nature , no more than of a Ship in the Sea , an Eagle in the Air , or a Serpent upon a Rock : The Light of Nature is Dark , the Tongue of the Creature Dumb , the Book of the Creation , a great Blank ; and he alone that was from eternity in the Bosom of the Father , whose Name is Wonderful Counsellor , was able to reveal and give us notice of them . One small brush at Mr. Brookes will conclude this Section , for 't is impossible for our Author to conclude without reviling ; and what evil has this good Man done ? Oh he has spoken a little too prodigally in commendation of Christ , and it 's a standing rule , that whoever will give our Saviour one good Word , shall purchase two bad ones at our Author's Hands for his pains . Now Mr. Brookes ( you must know ) had said , thinking no man no harm I dare say ; That Christ is generally rich , rich in Houses , Lands , in Gold , Silver , in all Temporals as well as Spirituals ; with many more friendly expressions of the Fulness and Preciousness of the Grace that is in Christ : To which our Author returns a solid though short Confutation : That the Son of Man bad not a place whereon to lay his head : And is not Mr. Brooks a rash and unadvised Man think you , to rant it so high in extolling his Riches , and to ascribe to him such vast revenues and possessions : But let us be Charitable , and put a favourable construction upon these dangerous words ; perhaps , they are not so rank poyson as they seem to be : 1. What if Mr. Brooks speaks not of what Christ was when he appeared in the form of a Servant ; but what he now is since he has reassumed his original Glory , and as Mediator has all power in Heaven and Earth put into his hands ; and methinks , it is no such flagitious Crime to assert that Christ has the disposal of all outward things for the good of his Church : But I correct my self when I remember my Author has told us , p. 162. That Christ has left the visible and external Conduct and Government of the Church to Bishops and Pastors ; and therefore it may be presumed also he has left the visible Revenues , and Temporalties to their disposal also ; for it 's equitable , that the Maintenance should go along with the work and therefore those Houses and Lands , the Palaces , the Tithes , the Glebe , the Gold , the Silver , which Mr. B. fancies are in Christ's hands , are entrusted where they shall be converted to better uses . 2. What if Christ for a season that he might feel our Infirmities , and accommodate himself to that dispensation under which his wonderful Condescension had put him , did wave the use of many things he had a Right to : Yet 1. He had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Title , when he forbore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Use of those things . 2. He used his Right too for others , when he would not assert it for himself ; He was Rich even then , when he for our sakes he became poor , 2. Cor. 8 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; let him not be reproached for his Love , pardon him that wrong ! 3. That Christ had not where to lay his head ; signifies no more than that he had no fixed habitation at all times , but generally went up and down doing good , healing all manner of Diseases , Preaching the everlasting Gospel ; for he had a House to hide his head in , Ioh. 1. 39. They came and saw where he dwelt : and a Pillow too to lay his head on , Mark. 4. 38. and could sleep securely in the midst of the Storm : he wanted not conveniences for his life , but was so swallowed up of his Fathers work , that he accounted it his Meat and Drink to do his will ; and therefore I hope Mr. B. will out-live this assault and battery many a fair day . And now all that I can instruct my self or my Reader in from this Discourse is , That if Mr. Brooks or any of his Brethren shall assert the plainest Truth that ever the Sun shone upon , our Author by the Laws of his Society is bound to oppose it . SECT . 3. Concerning the Nature of our Union to Christ , Whereby , we are entituled to all his fulness , Righteousness , &c. WHen the Arm is in danger of being lost by a Gangraen , it were unseasonable Diligence to attend the Cure of a Cut-finger . When that Vessel in which all our common Concerns are embarqued is ready to sink , it would be unpardonable folly in the the Passengers to study the security of their particular Cabbins : like those whom the great Orator laughs at , for presuming their Gardens , Orchards , and private Walks would be indemnified in the general Ruine of the City . In this Section our Author lays his Axe to the Root of the Christian Religion ; leaving therefore particular persons to shift for themselves , The Righteousness of Christs Life , and the Sacrifice of his Death , with that influence that they have upon our acceptance with God , call for defence . Many have been infamous for horrid Murders : Cain is upon Record for a Fra●…ricide , Saul for a Suicide , Herod's Ambition was to have been a Deicide ; but this last Age seems to have out-done all in an Attempt to Murder the Death of Christ it self : As if , because Christ by his Death had destroyed him that had the power of Death , these Men would avenge the Devils Quarrel , and become his second , hoping they may one day triumph over it and sing , O Death we will be thy Death ! In Pag. 320. Our Author propounds this great Question : What Influence the Sacrifice of Christ's Death , and the Righteousness of his Life , have upon our acceptance with God ? And he gives us both a Reason , why he moves the Question , and an Answer to it . 1. The Reason why he moves this Question upon it , Lest any should suspect that his Design is to lessen the Grace of God , or to disparage the Merits , and Righteousness of Christ. Now I would make a question upon it ; Whether his Answer to the Question will probably heal us of our suspicions , or rather beget Iealousies where there were none , and heighten those already conceived into violent presumptions , if not plain demonstrations , that such is his Design ? 2. His Answer to the Question is this : All that I can find in Scripture about this , is : That to this we owe the Covenant of Grace : That God being well pleased with the Obedience of Christ's Life , and the Sacrifice of his Death , for his sake entred into a New-Covenant with Mankind , wherein he promises Pardon of sin , and Eternal Life to those who believe , and obey the Gospel . This Answer contains three things : 1. A Description of the Covenant of Grace . 2. An Assertion that this Covenant is owing to the Sacrifice of Christ's Death , and the Righteousness of his Life . 3. a Supposition , that the Righteousness and Sacrifice of Christ , has no other Influence upon our Acceptance with God , but that for his sake he entred into such a Covenant ( as he has here described ) with Man-kind . ( 1. ) His Description of the Covenant is this : A promise of the Pardon of sin , and Eternal Life to those who believe and obey the Gospel . A Description so liable to exceptions , that it describes neither the whole of the Covenant , nor a New-Covenant , nor ( upon the matter ) any Covenant at all . § . 1. This Description gives us little , very little of the true Covenant of Grace : for ( 1. ) though he thinks to put us off with a promise of Pardon and Life to those who believe and obey ; the true Covenant of Grace has given us a Promise of that Faith , whereby we may believe , and of that New-heart whereby we are enabled to obey the Gospel . And first we have a Promise of the right Faith made to us in the true Covenant , Ioh. 6. 37. All that the Father giveth me shall come to me , and him that cometh to me I will in no-wise cast out , Eph. 2. 8. By Grace ye are saved through Faith , and that not of your selves , it is the gift of God. And lest it should be Answered , that Faith is indeed God's gift as all other things are , wherein the Common Providence of God concurs with Humane industry : The Apostle , as if aware of such a petty Answer , has laid in a Reply ready , ch . 1. v. 19. That they who believe , do so by the exceeding greatness of God's power , even according to the working of his Mighty power , which he wrought in Christ when he raised him from the dead . Secondly , we have a direct , and express Promise too of that New-heart from which we give to God New-obedience ; nay , of that New-obedience it self , which proceeds from the New-heart , or renewed Nature : Ezek. 36. A new heart also will I give you , and a new Spirit will I put within you ; and I will take away the heart of Stone out of your Flesh , and will give you a heart of Flesh : ( there 's the new Heart . ) and v. 27. I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my Iudgments and do them : ( there is new obedience ) thus also , Heb. 8. 10. This is the Covenant that I will make with the house of Israel after those days , saith the Lord , I will put my Laws into their minds , and write them in their hearts &c. wherein it 's easy to observe : 1. That this New-Covenant was founded upon God's free Grace , v. 9. They continued not in my Covenant ( the old Covenant ) and I regarded them not , saith the Lord : They were a Covenant-breaking people , deserved utter rejection , yet God will make another , a better , a New-Covenant with them . 2 That the promises of this Covenant were purely Spiritual ; writing his Laws in their minds and hearts . 3. The parties ▪ Covenanting , God and his Israel ; not all and every individual Son of Adam : But ( 2. ) This Description gives us very little of the true Covenant of Grace ; here 's a Promise of Pardon and Life to them who believe and obey ; but perseverance in Faith and Obedience , is left to the desultory and lubricous power of free-will : whereas in the true Covenant of Grace , there 's an undertaking that the Covenant shall be immutable , both on God's part and the Believers , Jer. 32. 38 , 40. They shall be my people and I will be their God ; and I will make an everlasting Covenant with them , that I will not turn away from them to do them good ; but I will put my fear in their hearts that they shall not depart from me . There are but two things that we can possibly Imagine should make the Covenant fall short of perpetuity , either God's turning away from his people , or ( which is only to be suspected ) their turning away from their God : Against both of these God has made sufficient Provision . 1. God has promised that he will not turn away from them to do them good . 2. He has promised that they shall not depart from him , and to fix and determine their backsliding Natures , he has promised to put his fear into their hearts , which is the great preservative against Apostacy . § . 2. As it describes not the whole of the Covenant , so it describes not the Nature of a New-Covenant . The Gospel-Covenant may be called a New Covenant , either in opposition to the Old Covenant of Works ; or the old Administration of the Covenant of Grace : Now , 1. This Covenant which he has here described is no new Covenant in opposition to the Old-Covenant of works . The Covenant which God made with Adam promised Life upon condition of Obedience ; Now the Commands which God gave to Adam , were as easy as those which are now given to all Mankind : and much easier too , if we consider , first ; That he had more natural strength to obey and keep them , and as for supernatural strength , our Author will allow us none , unless by a desperate Catachresis we will call Moral Arguments so ; which to a Creature dead in trespasses and sins , signify just nothing , without special power from on high , to render them efficacious , which neither will be allowed us . And Secondly , we are told that Christ has added to the Moral Law , which is to lay more Load on those who were before overcharged ; so that ( as he makes Covenants ) Adam's was much the better Covenant of the two : But he has wisely shuffled in a Promise of the Pardon of Sin , which may seem to give his Covenant a preheminence above that of Adam : But that will not mend the matter ; both because it 's better to have no sin in our Natures than such a Remedy , better to have no Wound than such a Plaister , and also because the Promise of Pardon is suspended upon the condition of Faith and Obedience , which without supernaturally real influx of immediate Divine Power reduces the promise to an impossibility of performance . 2. This Covenant which he has here described , is no New-Covenant in opposition to the old Administration of the Covenant of Grace . There were the same promises then that we have now , the same moral precepts to observe that we have now ; and though the word [ Gospel ] comes in for a blind , yet the Apostle assures us , Gal. 3. 8. That Abraham had the Gospel Preached to him . § . 3. Upon the matter , it 's no Covenant of Grace at all . For , 1. A Promise of Pardon and Life , upon Condition of Believing and Obeying , is neither better nor worse , than a threatning of Condemnation and Death , to them who Believe not , and Obey not . It may with equal right be called a threatning of Death , as a Promise of Life : It 's no more a Covenant of Grace than a Covenant of Wrath ; and therefore , 2. ( if it be lawful to consider Man as the Word of God describes him , as dead in Sins and Trespasses , as one that of himself cannot think a good thought , that can do nothing at all without Christ ) It 's no Covenant at all to him under his present circumstances ; for what is the nice difference between a Promise of Life , to him that obeys , when it 's certain before-hand he cannot obey , and no Promise at all ? 3. This Covenant which he calls New , ( and well he may , for it 's of his own making , or however of his own new-vamping ) assigns the same conditions of Pardon and Eternal Life ; but the Scripture requires other qualifications for Eternal Life , than for the Pardon of Sin. A Believer may be justified without a sinless perfection , but without such a sinless perfection none shall enter into Glory : He may be actually justified , that has not persevered in Holy Obedience to the Death ; but without such perseverance he can never be made partaker of Eternal Life . 4. This Covenant of his is supposed to be made with all Mankind , and yet all Mankind never heard of it : Now is it not very admirable , and to be placed amongst the wonders of the New-Divinity , that God should enter into a Covenant with all the World to Pardon and save them upon condition of Faith & Obedience , and yet not let many of them know a syllable of it ? Nay , that he should expresly countermand the promulgating of the Gospel to them ? And yet so has God done even by the preaching of the true Covenant of Grace : Acts 16. 6 , 7. Now when they had gone throughout all Phrygia , and the Region of Galatia , and were forbidden by the Holy Ghost to Preach the word in Asia ; After they were come to Mylia , they assayed to go into Bithynia , but the Spirit suffered them not . ( 2. ) Let us now briefly consider his Assertion : That the Covenant of Grace ( such a one as he has made for us ) is owing to the Sacrifice of Christ's death , and the Righteousness of his Life : That God being pleased with these , for Christ's sake entred into a New Covenant with Mankind . I must tell the Reader that I have narrowly pryed into this Section , wherein I find frequent assertions of this Doctrine , That the Covenant of Grace is owing to , procured by , founded on the Obedience of Christ's Life , and the Sacrifice of his Death ; and yet so unhappy have I been in my search that I cannot find any Proof , or any attempt to prove it ▪ and therefore ( till I see evidence to the contrary ) I shall take it for granted , that the Covenant of Grace is owing to , founded on , and given forth by that free Grace of God , from whence it is justly denominated A Covenant of Grace ; though the intervention of a Mediator , such a Mediator , was absolutely necessary to put us into the Actual possession of those rich mercies designed for us by God in that Covevenant ; which Mediator himself is owing to , founded on that Covenant of Grace , and therefore the Covenant of Grace is not founded upon him : but indeed for that Covenant which he is pleased to call a New-Covenant , and a Covenant of Grace , it 's no great matter where 't is founded , and therefore let him dispose of his own Creature as he pleases . ( 3. ) He supposes that Christ's Obedience and Sacrifice had no other influence upon our acceptance with God , but that for his sake he entred into such a Covevenant with Mankind . This is all , however that he can find ; But this is a most miserable All , and either is just nothing , or very near it . For , § . 1. Let him of Courtesy Answer one Question more since he is so good at it , Whether God was ever at any time unwilling to pardon sin , and give Eternal Life , to those who did believe his Promises , and obey his Precepts ? If he was unwilling ; Then let him shew how Christ's Obedience and Sacrifice , did operate upon God to alter his will , and of unwilling to make him willing : what could there be in the Sacrifice of Christ's Death , or the Righteousness of his Life , that should make God more in Love with Faith and Obedience , than he had been before ? But if God was willing , and that without respect to Christ : then how does he give the Pardon of sin and Eternal Life , to them who Believe and Obey for Christ's sake ? I am sure of our Authors good-Nature in this point ; he will say , he has said it ; That some , that many were saved without respect to Christ ; The mercy and Grace of God ( it seems ) accepting their Belief of particular Revelations , and their sincere Obedience to his Commands ; Repentance supplying the defects , and shortness of their Conformity to the Law : Now if God did all this without regard to Christ , how does he do it for the sake of Christ ? But there 's an Answer to this , that lies Dormant in the word [ Promise ] God did indeed Pardon sin , and give Eternal Life , to those who believed his Revelations , and obeyed his Commandements ; but he never promised he would do it . But now he has drawn out his Grace and good-will into a Promise to pardon sin and give Eternal Life ; upon the terms aforesaid , and this he has done for Christ's sake : And let us Audit the Account ; and all the influence that Christ's Obedience and Sacrifice bath upon our acceptation with God , is , that we have got a promise from God to do that which he would have done before ; to give us that he would have given us before ; only he would not promise to do it for us , to give it to us . Two things I shall briefly return . 1. That God under the Old-Testament made explicite promises of the pardon of Sin , and Eternal Life ; and if under that Dispensation , I am sure our Author will say , without respect to Christ : that this was the Doctrine of the Old-Testament , the Apostle asserts , Act. 13. 40. To him give all the Prophets witness , that through his Name , whosoever believeth in him shall receive remission of sins . 2 Sam. 7. 14. I will be his Father , and he shall be my Son : and there 's enough in that to secure a promise of pardon to a repenting Child . Mal. 3. 17. They shall be mine , and I will spare them as a Father spares his own son that serves him : but it it is added ; If he sin against me , I will chasten him with the Rod of Men , but my Mercy shall not depart from him . Ps. 99. 8. Thou answeredst them , O Lord our God , thou wast a God that forgavest them , though thou tookest vengeance on their inventions . And as the pardoning Grace that was in God's Nature was revealed to them , as the foundation of their Faith and obedience , Ps. 130. 4. There is forgiveness with thee that thou mayst be feared ; So it is drawn out into a promise , v. 8. He shall redeem Israel from all his Iniquities , which without the pardon of them is simply impossible . As for the Promises of Eternal Lise , we find good old Iacob now giving up the Ghost , and having no hope in this Life ; expressing his Faith thus , Gen. 49. 18. I have waited for thy Salvation , O Lord ! Which doubtless was Eternal Salvation ▪ beyond the Verge of that short time of his Life , which he knew was expired ; Ps. 73. 24. Thou shalt guide me with thy Counsel , ( in my pilgrimage ) and afterwards receive me to glory : but a more convenient place will offer it self for the discussing of this matter . 2. If then this be all that the Obedience of Christ's Life and the Sacrifice of his Death do contribute to our acceptance with God , that for Christ's sake we have got a Promise , or a more explicite Promise of the pardon of sin , and Eternal Life than before ; then I must be of the same mind still , that it contributes just nothing to the acceptance of our Obedience with God. Let me have Liberty to put the Case of two Persons , v. g. David and Paul ; let us suppose these two , equally obedient to God's commands , the former without such an express and explicite promise of Reward the other , encouraged by stronger Arguments of clear and numerous Promises of Pardon , and Eternal Life : Which of these two is more accepted of God ? He that performed equal Obedience , upon more feeble encouragements ; or he that upon stronger Motives ▪ yet gave but equal Obedience ? If Reason might determine this Controversy , it would clearly carry it for him , that bore equal burden with less strength , performed equal duty upon less inducements : If then this be all the influence that the Obedience and death of Christ have upon our Acceptation with God ; that thereby we have got a greater help to obedience , the best Answer to the Question had been , that it has no influence upon our Acceptance with God. § . 2. His Answer signifies nothing or very near it : For the Question was , What Influence Christ's Active and Passive Obedience have upon our Acceptance with God ? And he has framed an Answer to another Question ; What Influence Christ's Active and Passive Obedience have upon our Obedience ? Which is quite another thing . If Christ's Obedience have any influence upon our acceptation with God , then God for Christ's sake must accept us , and our Obedience for the sake of Christ , which otherwise he had not , would not have done ; and Christ must be supposed to have done and suffered something , which had such an influence upon God , as to procure the favour of God towards our persons and services , which without that consideration had not been , could not be procured : But if this be all ; That God has made us a Promise to accept that Obedience for Christ's sake , which ( without any respect to Christ ) would have accepted , though not say be would accept ; then if our obedience be little , Christ will not make it reputed much , if imperfect , Christ's Obedience will not render it perfect ; and thus in plain Terms , The Sacrifice of his Death , and Righteousness of his Life procure no acceptance at all , no not the least of our Persons or Obedience with God. ( 3. ) His Answer is so like nothing , as cannot be discerned from nothing : The Question was , What influence Christ's Righteousness and Sacrifice have upon our acceptance with God ? The Answer is , God for Christ's sake entred into a New-Covenant with Mankind , &c. which is to leave the Question just as he found it ( and if he leave it no worse it 's pardonable ) for it will be enquired still ; What influence the Righteousness of Christ's Life , and the Sacrifice of his Death had upon God to move him to enter , into such a Covenant ? Under what Notion did his Life and Death operate upon God ? Did Christ make a proper Reconciliation and Atonement with God ? Was his Death a proper Sacrifice ? Did it expiate the Guilt of Sin ? No! not a syllable of all this ; only for fashions sake it must be said to have had An influence ; though what it is , or how it had that influence , he cannot tell : But he will speak to these things more distinctly . [ 1. ] What influence the Death of Christ has upon our Acceptation with God ? But it is to be supposed that we have had our Answer , and must sit down by it . That God was so well pleased with the Sacrifice of Christ's Death , that for his sake he entred into a New-Covenant with Mankind : The Proof is all in all ; Why , this is plain ( says he ) in reference to his Death ; Hence the Blood of Christ is called the Blood of the Covenant ▪ Heb. 10. 29. It 's plain , that God for Christ's sake entred into this Covenant , because his Blood is called the Blood of the new Covenant : but yet it 's not so very plain neither ; A man may possibly mistake it for all that he has said to satisfy him : well ! But then Christ is called the great Shepherd , and Bishop of Souls through the blood of the everlasting Covenant , Heb. 13. 20. but I can find no such Scripture : well ; However , The Blood of Christ is called the Blood of sprinkling , which speaks better things than the Blood of Abel , Heb. 12. 24. which is an Allusion to Moses his sprinkling the Blood of the Sacrifice , wherewith he confirmed and ratified the Covenant , between God and the Children of Israel , &c. I expected it would come to this at long run ▪ God entred into the Covenant for the sake of Christ's Death , because his Death confirmed the Covenant : A very trim Reason ! The confirming of a Covenant , supposes a Covenant in being ; If then all the design of the Blood of Christ was to confirm and ratifie a Covenant , it will not follow that therefore God did enter into such a Covenant for the sake of the Blood , but therefore he did not . I deny not that the Death of Christ was a great Confirmation of the true Covenant of Grace to our Faith : For what stronger Confirmation could the most jealous Soul desire of the reality of free Grace promising to pardon sin , and bestow Eternal Life upon believers , than that the Son of God himself should first take upon him our Nature , and in that Nature offer up himself to God , to atone and reconcile him to us ; that he should make satisfaction to God's rectoral Iustice , and pay the price of our Redemption , thereby removing out of the way of our Faith the grand impediments of it ▪ the Justice of God and the Commination of the Law , which stood in the way of our Pardon , and Salvation ? But to obviate our Author's design , I shall a little divert the Reader with the consideration of these Propositions : 1. The Confirmation of such a Covenant as he has described ( viz. a Promise of the Pardon of sin and Eternal Life to those who believe and obey the Gospel ) was not the main end of the Death of Christ : 1. Because there is such an end ascribed to his Death , which the Death of no other person in the world , could in any wise reach : but now to confirm the Gospel , and all the Promises thereof was an end which the Death of another might reach ; therefore this was not the main end of the Death of Christ. The crucifying of Peter , the Martyrdom of Paul , were a great Confirmation of the Doctrine which they Preached ; the Doctrine which they Preach't was the Gospel , and all its Promises ; yet neither was the Death of the one , or other , able to reach the great Design of the Death of Christ : 1 Cor. 1. 18. Was Paul Crucified for you ? Or were you Baptized into the Name of Paul ? None could be Crucified for Sinners in that way that Christ was Crucified for them , into whose Name they might not be Baptized : but into the Name of no mere Man might they be Baptized ; therefore no mere Man could be Crucified for sinners in that way , and for those ends which Christ was Crucified for ▪ Paul ▪ suffered Death for the Churches good , but not in the Churches stead : He dyed to Confirm what he Preacht , and he Preacht the Covenant of Grace with all its Promises ; yet he was not Crucified for the Church , his Soul was not made an Offering for sin , God laid not upon him all our Iniquities ; his Death was not a Sacrifice of Propitiation : And yet all this may be said of Paul's Death , if those expressions applyed to the Death of Christ , signify no more than a Confirmation of the Gospel . 2. The Scripture assigns greater ends to the Death of Christ , than confirmation of Promises : 1. His Death as a Sacrifice atoned God. 2. His Death as a Price paid to God redeemed us . 3. His Death as a Punishment exacted of God , satisfied his Iustice. For the first , Isa. 53. 10. his Soul was made an Offering for sin : and therefore as on a Sacrifice of Atonement , God laid on him the Iniquities of us all , V. 6. For the second , 1 Tim. 2. 6. He gave himself a Ransom , or Price of Redemption for all . For the third , Rom. 3. 25 , 26. The Blood of Christ is said to be a Declaration of God's Righteousness , that he might be just in justifying the Believer ; which Testimonies will call for clearing and vindication in due time . And these indeed are such ends of the Death of Christ , as will undeniably prove , that his Death had an Influence upon our Acceptance with God. 3. The Scripture owns Christ as a proper Priest ; and therefore his Work must be somewhat more , than confirming a Doctrine . A Prophet will abundantly answer that design : But our Author prudently having cut out Christ some work to do , has fitted him with an Office too , which is proportionable to it ; for to what purpose should Christ be a Priest , that has nothing to do with his Sacrifice , but to confirm his Doctrine ? The direct and immediate Object of Christ's Sacerdotal Office was God , Heb. 9. 14 , 15. How much more shall the Blood of Christ , who through the Eternal Spirit offered himself to God , purge your Consciences ? I know these Men will say that Christ offered up himself to God in He●…ven , but not upon the Cross : whereas the Blood of Christ is here compared with , though preferred to the Blood of Bulls and Goats , and the Ashes of a heifer sprinkling the unclean , some of which were never carried into the Holy Place ; and the Blood of those which were , was first shed at the Altar , before it could be sprinkled at the Mercy-Seat : And the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a sacred and religious Word , applied to the Sacrifices which were brought to , and ●…ffered at the Altar . Again , Heb. 5. 1. Christ i●… ordained a Priest in things pertaining to God. His Priestly Employment lay mainly with him , to confirm promises that relate to us men ; but a Priest offers not Sacrifice to the People , though for the People . Christ's Business as our High-Priest was with God , and in his Undertaking with him , lyes the true Reason of the Acceptation of our Persons & Services with God. 4. The Scripture every-where expresses Christ's Innocency , nay his perfect Holine●… , the cheerfulness , self-denyal , constancy , universality of his Obedience to his Fathers Will , especially the Law of the Mediator . He always did the Things that pleased his Father , Joh. 8. 29. He fulfilled all Righteousness , Mat. 3. 15. His Meat and Drink was to do the Will of him that sent him , and to finish his Work , Joh. 4. 34. He came not to do his own Will , but the Will of him that sent him , Joh. 6. 38. And the Father has witnessed it most solemnly by a Voice from Heaven , That he was well-pleased with his beloved Son , Mat 17. 5. and yet notwithstanding all this , and much more that might be said , It pleased the Father to bruise him , and make his Soul an Offering for Sin , Isa. 53. 10. He loved him , and yet shewed all imaginable tokens of displeasure ; he was amazed , sore troubled in Soul , and ( as to the apprehension of his Soul ) in respect of comfort forsaken of God , so that he cried out of it most b●…tterly ; My God , my God , why hast thou forsaken me ? And in the view of his approaching Sufferings was in such an Agony , and conflict of Soul , that it exprest Clods of Blood from his labouring Body : Upon consideration of which unexpressible , inconceivable Torments of the Lord Jesus , the Ancient Church did use to pray , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By thy unknown Torments , Lord deliver us ; In imitation whereof perhaps the Liturgy of the present Church of England uses the like ; By thy Agony and Bloody Sweat , by thy Cross and Passion , &c. Now I would have it resolved to satisfaction , without such pittyful dry evasions , and paltry answers as we meet with from some kind of men : 1. How God could at the same time be well-pleased with Christ , and be so well-pleased to bruise him ? 2. How it could consist with the Iustice of God , to punish a Person so Innocent , so Holy , so compleatly Righteous , over whom the condemning Part of the Law had no power , seeing he had never violated it , in its preceptive Part , unless he stood in the st●…ad of Sinners , bore their Iniquities , and was charged with their Guilt ? They will tell us , that God used his Prerogative , and Soveraignty over Jesus Christ ; and yet in other causes will not allow him an absolute and irrespective Soveraignty over the poorest W●…etch in the World : They will tell us too , That all this was not proper penalty or punishment ; but here was the matter of punishment to purpose : and still the difficulty remains , Why an Innocent Person should suffer the same things materially , which were only formally to be inflicted upon those who had deserved them ? Let none say , If Christ bore the Punishment due to sin , he must suffer Eternal Death ; seeing no less was due to our Transgressions : For 1. The Eternity of punishment is only due to sin by accident , as it is found in a finite Person , who being not able to bear at once , or in the longest time , that Wrath which his Sins have demerited ; Divine Justice exacts of him an Eternity of suffering . 2. Whereas sin is only infinite , or of infinite demerit , objectivè , as committed against an infinite God : The Sufferings of Christ are infinite also subjectivè , being the Sufferings of that Person who is God , though not as God ; and therefore Christ in a finite time was able to give infinite Satisfaction . 3. Christ was such an High-Priest , as being God and Man , was able to give an infinite Value to his Sacrifice of himself as Man : nor let any say that if Christ suffered in a way of Satisfaction to Divine Justice , and bore what the Sinner should have born , or that which was equivalent to it , that then the Sinner ought immediately to be delivered from the Curse due to his sin ; for seeing that the Satisfaction was not made in the Person of the Offender , but his Substitute , it was necessary that the benefit of another's Satisfaction should be communicated in such a way as might best please that God , whose Grace was the only Motive to his Acceptation of a Substitute : It 's the undoubted priviledg of the Giver to dispose of his own Gift in his own Way ; and it was absolutely and indispensibly necessary that the Sinner should be duly qualified to receive so transcendent Favours , purchased at so dear rates , and fitted to return the Glory due to a Redeemer , which an unhumbled , unbelieving , unconverted , & unsanctified Sinner could not possibly be . ( 2 ) The Death of Christ ( devested of those its proper respects of a Sacrifice offered to God to atone and reconcile him : a price paid to ransom , and redeem us , and a Punishment born to satisfie Divine Iustice , was no infallible proof of the Doctrine which he preached : For 1. Many have laid down their lives to Abett , and endured extremity of Tortures rather than renege the Doctrine they have openly preached ; their Confidence ( the mean while ) supported either by a mistaken Conscience , or perhaps some sinister respects . All that it can prove in the largest judgment of Charity is , That they suppose their Doctrine to be true , or else would hardly lose their All , rather than lose a Principle ; but not that therefore the Doctrine is true , because the Preacher dies for it . That which is false in it self , will not become true , by laying down our life for it . In the Memory of the last Age , there were some who sacrificed their lives to the Flames in defence of Contradictory Doctrines : So that to say that the Death of Christ has no other use , but To confirm the Truth of that Doctrine which he preacht , is but a more modest , civil ▪ and gentle way of saying it has no use at all . 2. To whom should the Death of Christ confirm the Truth of his Doctrine , to his Enemies or his Friends ? For his Enemies : Many of his Sufferings , the very greatest and sorest of his Sufferings were out of their notice ; either privately in the Garden , or more privately in his Soul , such as whereof they could take no cognizance : and for these which were visible ; they looked on them as the just rewards of his violation of the Law. As for his Friends , his Death considered singly in it self , without respect to its proper Ends , was so far from confirming of their Faith , or Belief of his Doctrine , that it was that which shook their hopes , and dasht their expectations out of countenance : their Hearts died in his Death ; and those two expressed the Sense of more than their own diffidence , Luk. 24. We trusted that it had been he that should have redeemed Israel . But whether to Friends , or Enemies , the Death of Christ ( considered without his antecedent Miracles , and subsequent Resurrection , and concomitant Sacrifice ) was so improper a means to confirm , that it had proved the clearest Confutation of his Doctrine that malice could have desired . ( 3. ) The Death of Christ was so far from confirming this Doctrine , That God would pardon Sinners , that separate this one Consideration of it as satisfactory to Divine Iustice , from his Death ; and it quite overthrows the credibility of the Doctrine , and runs all the World down into utter despair : For our Author must have a happy dexterity , if he can conclude , that because God dealt so severely with an innocent holy Person , that therefore he will not fail to pardon repenting Sinners . We must despair that ever repentance should make us personally equal with Christ : If then God did these things in the green Tree , what will be done in the Dry ? If Iudgment begun at God's own House , where shall the Ungodly and Sinner appear ? He that spared not his own Son , how much less will he spare the Sinner ? It could not be expected that any should believe Christ , telling them God would pitty and pardon others , who found him so severe to himself : But that indeed the true Reason why God deals so graciously with the repen●…ing Sinner , is because he had dealt so justly with his own Son , voluntarily becoming his Surety and Substitute . ( 4. ) There were proper proofs designed by God for the Confirmation of the Doctrine of Christ ; and no need at all to take sanctuary in that which ( nakedly considered ) was not so . Those frequent , clear , stupendious Miracles wrought by Christ , were fully adequate , and commensurate to that End. Reason will teach us to believe that God will not alter the course of Nature , nor reverse its standing Laws , to confirm a Lye , to bear witness to a grand Imposture . And surely they who would not believe Christ to be sent of God , upon his Testimony to him in those Extraordinary Works , would never believe it for his Death which was no wonder at all ; otherwise than as the fruit of his ineffable Love , offering himself to God as a Sacrifice for Sin ; and so indeed it was the greatest Wonder of them all . The Enemies of Christ triumpht in his Death , that they had nailed his Cause with his Person to the Cross ; and that which they feared was his Resurrection : A Miracle so far beyond all exception , to confirm that he was sent of God , and therefore his Doctrine must needs be true , that their greatest care was to have prevented it , by sealing the Stone , and setting a Watch. ( 5. ) But supposing that the Death of Christ had confirmed his Doctrine , and particularly this , That God would pardon , and save the Believing , and Obedient Sinner : Yet still what influence has this upon our Acceptance with God ? Will God accept our Obedience the more , because we have greater helps to obey ? May our duty expect a greater Reward because we come easier by it ? But when all is said that our Author can say , it 's our Obedience that hath the Influence upon our Acceptance with God , and Christ's Death has only an Influence upon our Obedience . The same Obedience given to the Commands of the Gospel , without the motive of his Death , had found equal , if not greater Acceptance from him , than when drawn from us by so cogent an Argument . But if the Death of Christ may be said to have any influence upon our Acceptance with God , because he thereby confirmed his Doctrine ; then the Death of the Martyrs also may be said to have an Influence upon our Acceptance with him ; for they by their Death 's confirmed the Truth which they preacht , which Truth was the true Covenant of Grace . And whereas many of them laid down their Lives with that Heroical Magnanimity , with that gallantry of Spirit , with more than that boasted Stoical valour , kissing the Stake , embracing the Flames , triumphantly singing in the midst of their Torments , professing they felt no more pain than in a Bed of Roses , as if they were to ascend Heaven in that fiery Chariot , to the Confutation of their Enemies , the encouraging of their Friends , and the credit of that Gospel they died for ; evidently assuring all , that they were immediately supported from above to bear with patience , nay with exultation , those extremities which to Flesh and Blood were intolerable . We see our Blessed Saviour ( on the contrary ) in his Sufferings strangely dejected , amazed , troubled in Soul , earnestly begging that if it were possible that Cup might pass from him , and crying out in the bitterness of his Soul , That he was forsaken of God ; which consideration is enough to satisfy an impartial Enquirer , That the Sufferings of Christ were fitted for some higher design than the confirming of Truth , for which end ( had there been nothing more in 't ) the Death of the Martyrs had clearly out-gone it . But it 's high time to recollect our selves , and return into the way again ; for those pittiful things which stand for proof , that this was all the design of the Death of Christ , call aloud for examination . The Blood of Christ says he ) is called the Blood of Sprinkling which speaks better things than the Blood of - Abel , Heb. 12. 24. which is an allusion to Moses his Sprinkling the Blood of the Sacrifice , whereby he confirmed the Covenant between God and the Children of Israel , Heb. 9. 20 , 21. For when Moses had spoken every precept to the People according to the Law , he took the Blood of Calves and Goats , and sprinkled both the Book and all the People , saying : This is the Blood of the Testament , which God hath ordained for you . Thus the Blood of Christ is called the Blood of Sprinkling , because by his Blood God did seal and confirm the Covenant of Grace , as the sprinkling of Blood did confirm the Mosaical Covenant . There are four things which I shall offer , any one of which cleared up , will shew the vanity of this Period . § . 1. The Blood of Christ , is not called the Blood of Sprinkling , which speaks better things than the Blood of Abel ; only in allusion to the Sprinkling of that Blood which confirmed the Mosaical Covenant : There is a further , a higher design in the Expression . The Blood of Abel cried to God from the Earth , for vengeance upon the Head of Cain ; and with the same importunity does the violation of every Law of God sollicite Divine Justice against the Transgressour ; and that with great justice : For the same God , who hath establisht his Holy Law , in the Promise , Do this and live , hath bound , and confirm'd it also with the threatning , If thou sinnest thou shalt die . Such dreadful things did the Blood of Abel ( shed in defiance of the Law ) speak to God ; But O what sweet , how much better things does the Blood of Christ speak ! It speaks better things to the Justice of God , than if the Sinner himself should suffer his utmost Indignation : It speaks better things to the Law , than if the Sinner had felt the weight of its severest Curse : It speaks better things to the Conscience , than if we had wrought out our inward Peace by our own Righteousness : It satisfies God's Justice , answers the Law , and quiets the Conscience : And in reference to this use of the Sprinkling of Blood , viz. the Atoning , and Reconciling of God , is the Blood of Christ , called the Blood of Sprinkling ; and to this the Apostle refers , Heb. 11. 28. By Faith Moses kept the Passeover , and the Sprinkling of Blood , that he who destroyed the first-Born might not touch them . The Apostle evidently points to Exod. 12. 14. The Blood shall be to you a token upon your Houses , and when I see the Blood , I will passe over you , and the Plague shall not be upon you . v. 21 , 22. Kill the Passeover , and you shall take a Bunch of Hyssop and dip in the Blood , and strike the Lintel , and the two side-Posts , and none of you shall go out of his House until the Morning . Now here are several things observeable : 1. That it was a respect to the Blood of the Paschal-Lamb duly used and applyed , in consideration whereof God would not destroy them with the rest . 2. That if they expected any benefit from that Blood , they must abide under the shelter and protection of it . 3. This Blood must be sprinkled upon the Lintel , not upon the Threshold , to mind them , ( as the Jews observe ) that they ought not to trample it under their Feet : And surely that Blood which turns away the deserved wrath of God from their head , might claim more reverence than to be trampled under their feet . 4. That this Blood thus sprinkled was considerable in God's eyes , as it was the Blood of such a Lamb , so chosen ●…t of the flock , without any spot or blemish , and so slain , precisely according to God's appointment : I just proportion , the Lord Jesus Christ is called expresly our Passeover , 1 Cor. 5. 7. Christ our Passeover is Sacrificed for you . Now as the Blood of Christ has the same influence , so it has the same plea : It has the same Influence upon God , it turns away his Anger , he has a respect to the Blood of Jesus ; under this Blood do we take shelter and Sanctuary ; and therefore it pleads with us that we account it not a prophane and unholy thing , for that will be interpreted a trampling under foot the Son of God himself , Heb. 10. 29. which is to despise all the Grace and Mercy of God , for what-ever Mercy we receive from God , it is through the intervention of that Blood. § . 2. The whole concern of the Blood of Christ is 〈◊〉 exprest by the Blood of Sprinkling . Sprinkling was one way , and but one way of employing the Blood of the Sacrifices : but it must be shed , before it could be sprinkled , and therefore sprinkled , because it had been shed as a Sacrifice . What-ever other use there was of the Blood of Sacrifices , yet the efficacy of all was derived from this , that that Blood had been once shed at the Altar , Lev. 17. 11. It was Blood upon the Altar ( and that not merely as Blood , but as it was the Life-Blood of the Sacrifice substituted in the room of the offender ) that made an Atonement for their Souls . And this is evident in that the Blood of many of the Sacrifices for sin , atoneing , expiating Sacrifices , were not sprinkled , but only shed at the Altar : What an unrighteous dealing is this then with the Blood of Christ , to allot it no service but only the Confirmation of a Covenant , because it 's called the Blood of sprinkling ? whereas the Blood of the Sacrifices of old as it was sprinkled , did not express all the ends and uses of the Blood of Christ. § . 3. That which comes home to our Author is this : The whole design of the Blood of sprinkling 〈◊〉 not to confirm a Covenant . As Blood was larger than sprinkling of Blood ; so sprinkling of Blood was larger than the confirming of a Covenant . ( 1. ) The Blood of the Sacrifice was sometimes sprinkled 〈◊〉 turn away God's Anger : thus in the Passeover and thus in that very place which our Author insists upon , Heb. 9. 19. which the Apostle cites from Exod. 24. 5 , 6 , 7. where we read of a twofold Use of the Blood : First , one half of the Blood of the Burnt-Offering , and the Peace-Offering which had been shed at the Altar , Moses sprinkled upon the Altar : Now all the use of Blood upon the Al●…r was Atonement , Propitiation , and Reconciliation of God. Secondly , With the other half of the Blood , Moses consecrates and dedicates the People to the Lord , to walk before him according to the Tenour of that Covenant : whereas then he will argue , that the Blood was sprinkled only to confirm a Covenant , because one half of it was reserved for that as a secondary Use ; some surly , ill-conditioned People would conclude , that it was not used to confirm a Covenant , because the other half was not imployed for that use . ( 2. ) Another use of the Blood of the Sacrifice sprinkled , was to procure the favour of God , 2. Chron. 29. 21 , 22. where we read : 1. That all these Lambs , Bullocks , Rams , Goats , were offered to God at the Altar ; Hezekiah commanded the Priests to offer them on the Altar . 2. That when the Blood had been shed at the Altar , it was afterwards sprinkled on the Altar . 3. To shew that the great operation of the Blood ( even as sprinkled ) was by vertue of his having been once shed at the Altar . The two Goats of the Sin-Offering were only slain by the Priests , after they had laid their hands on them , and thereby laid the sins of the People upon them , in their Typical way ; but their Blood was not at all sprinkled upon the Altar , and yet the greatest efficacy is ascribed to them as the Sin-Offering . 4. The design of all these Sacrifices , their Offering upon the Altar , the shedding and then sprinkling of the Blood ; is said to be v. 24. to make Reconciliation with their Blood upon the Altar and to make Atonement for all Israel . 5. And that none might harp upon the old humour , that surely the People were fallen out among themselves , were all in Mutiny and Civil-Wars , and this Blood was to reconcile them , and make them friends ; We are told , It was for all Israel , for the Kingdom , the Sanctuary , for Iudah , for Church and State , Prince and People : All had offended God , and this was the Typical way of recovering his favour , and regaining a Communion with him in his Temple . ( 3. ) The Blood was sprinkled also for Purification and Cleansing , Lev. 14. 5. Answerable hereto , God has promised in the Covenant of Grace , that he will sprinkle his people with clean water , and from all their Idols and Abominations will be cleanse them , Ezek. 36. which he effects by the power of the Holy Spirit , and by the Blood of Iesus . Therefore are Saints called elect according to the foreknowledg of God the Father , through the Sanctification of the Spirit u●…to obedience , and sprinkling of the Blood of Iesus Christ. 1 Pet. 1. 2. ( 4. ) The Blood was sprinkled before the Mercy-Seat , Lev. 16. 15. When the Priest had shed the blood of the Sacrifice at the Altar , and offer'd it to God , he carries in some of the Blood into the most Holy place , and by that Blood intercedes with God for the People : Thus our Lord Jesus , when by the once offering of himself he had made an Atonement with God for sin , discharges the other great part of 〈◊〉 Priesthood , becomes our intercessor at the throne of Grace , and in the merit and vertue of that Blood which was once shed for the reconciling of God , and procuring his favour , he lives for ever to make intercession for us . And now I suppose it may be left to all indifferent Persons to judg , whether our Author has not most barbarously Murdered the Death of Christ it self , and trampled his sacred Blood under his feet , allowing no other end or use to it , but that o●… confirming a Covenant ; whereas considered as the Blood of sprinkling , it has far greater and higher ends , and yet the Blood as sprinkled , comprehends not the whole design of that Blood. § . 4. But yet supposing , That all the ends of the Death of Christ were wrap't up in that one expression [ the Blood of sprinkling ] and supposing also that the Blood of the Sacrifices as sprinkled , had no other end or use but the confirming of a Covenant ; yet how will this prove his main Assertion , That we owe the Covenant of Grace to the Death of Christ ? All that will follow is , that we owe the Confirmation of the Covenant to it , and only the Confirmation of the Covenant ; and then another thing will follow too , that we do not owe the Covenant it self to it , unless he can prove that procuring and confirming are Terms of the same importance . The advantage our Author has got by this way of Reasoning is , that he has found out a way how to own all Scripture-Expressions , and yet accommodate them to his own preconceived Opinions . [ 1. ] Hence ( says he ) we are said to be justified by the Blood of Christ , Rom. 5. 9. That is , by the Gospel-Covenant which was confirmed , and ratified by his Death : To which I Answer . 1. If we may be said to be justified by his Blood , because his Blood confirmed the Covenant , then we may be said more properly to be justified by his Miracles ; for they indeed had a proper , direct , immediate , and sufficient evidence in them to confirm the Doctrine which he Preacht ; and it 's a Miracle almost as great as any of them , that the Scripture should never once intimate that we are justified by Miracles , which directly and properly confirmed his Doctrine ; and yet constantly affirm it of his Death , which directly and properly confirmed it not . 2. Then also , with the same propriety of Speech , we may be said to be justified by the Blood of the Martyrs , which was a convincing Testimony that they believed their Doctrine to be true ; and then the old Popish Rhime will come in fashion again : Tu per Thomae sanguinem quem pro te impendit , Da nos Christe scandere , quo Thomas ascendit . 3. If the Blood of Christ contribute no more to our justification than ▪ as it confirmed the Truth of this proposition amongst others ; He that Believes , and obeys the Gospel , shall be pardoned and saved ; then it 's possible to be justified without the Blood of Christ : God has given us many Arguments to confirm the Truth of the Gospel : If then I believe the Truth of what Christ preached upon those Arguments , which are suited to its confirmation , ( as upon the evidence of Miracles , &c. ) and accordingly obey all its Commands ; It were very hard if I should miss of Pardon and Life for not believing it upon one single Argument , and that but a probable one neither : What if I Believe the Promise upon nine of God's Arguments , and hit not upon the Tenth , obey upon nine of God's Motives , and want only that single String to my Bow ; shall my Faith and Obedience be rejected because not grounded upon every particular Reason that may possibly be Muster'd up to confirm them ? 4. It will be in vain ever to speak or write again , if such far-fetcht Consequences be allowed to interpret what is spoken and written . There are no two things in the world so remote each from other , but they have some kind of Relation and Affinity ; and if this way will salve all , there will hardly be found that thing in the World , if it may but be conceived to have had any Relation as an Argument to our Faith and Obedience , but we may be said to be justified by it . We are said to be justified by the Blood of Christ ; True ! But how ? Why thus : The Blood of Christ signifies his Death ; His Death confirmed his Doctrine ; His Doctrine was he that believes and obeys , shall be justified and saved ; Hereupon we believe it to be true , and in process of time come to obey it , & our obedience justifies us , and therefore the Blood of Christ may be said to justifie us . And whereas Iudas his Covetousness , the Jews Herod's Cruelty ; & Pilates Flattery , had a direct tendency to the Death of Christ ; why we may not be properly said to be justified by them also at this rate , I profess I cannot apprehend . Religion is fallen into most cruel and unmerciful hands in this latter Age , who to give a ●…aint colour to any little sorry fancies of their own , care not to interpret Scripture in such ways as shall certainly open a dore to elude the plainest Truths . God is said to have made the World ; Now if any has a mind to eternize his Name , which without some rare discovery cannot be , let him take our Author's Course , and he is secure of a Monument . That is indeed a Scripture phrase ; but if you examine it throughly , it signifies no more , than that God made a company of Atoms , and put them in Motion ; and then let them alone , they will dance you so long in infinite spaces till they jostle themselves into that form wherein you see things at this day : And thus here 's a fair Account how God may be said to have made the World , because he made that which made the World ; and the Cause of the Cause , ( you know ) may be said to be a Grand-Father-Cause of the thing Caused . But this is infinitely beyond what our Author will allow the Blood of Christ of Causality in our justification : for it 's only a Confirming Cause of the Promise , and that in Commission with other things , and they have a greater stroke in the business than it self , & then when we come to believe that Promise , and that belief proves strong enough to perswade us into Obedience , then we are justified for the sake of that Obedience . But 5. The Consideration of the Text it self ; Rom. 5. 9. is enough to discredit this idle conceit for ever ; for Christ is said to dye for us , and in order to our justification , in the same sence that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old 〈◊〉 , who laid down Life for Life , Blood for Blood , Body for Body . v. 6. Christ dyed for the ●…ngodly . v. 7. For scarcely for a righteous Man will one dye ; yet peradventure for a good Man some one would even dare to dye . v. 8. But God commendeth his love to us that while we were yet sinners Christ dyed for us . v. 9. Much more then being now justified by his Blood , &c. [ 2. ] Christ ( says he ) is called a Propitiation through Faith in his Blood , that is , by a belief of the Gospel Covenant , Rom. 3. 25. But how short this comes of the Apostle's design is obvious from the place . Christ is set forth by God to be a propitiation through faith in his Blood , to declare his Righteousness that he might be just , and the justifier of him that believes in Iesus : But is God ever the more declared to be a just God , demonstrated to be a Righteous God , because Christ has confirmed his Doctrine , and we believe and obey it ? The obedience of most men is so imperfect , that when they have done all , they will need mercy , and that will declare one of God's attributes . But what provision is here made , that God may be declared Righteous and Iust ? All that he has assigned to the Blood of Christ turns not away the least of God's displeasure against sin or the sinner ; Christ dyed to confirm the Doctri●…e ! Well , but still God is displeased with sinners ; for what Reason is there why God should be less displeased with them , because Christ dyed to confirm his Doctrine ? Well , but hereupon Man believes this Doctrine to be true ; but yet God's Anger is never the more turned away from the sinner , because he believes what God says is true . For what Reason is there why God should be less displeased with him , who believes the Truth , and yet will not obey his Commands ? So that neither the Blood of Christ , nor Faith neither , do reconcile God to us , or propitiate him for us : well , at last Man gives obedience to the Commands , and then God is propitiated and reconciled . So that the true Scripture should have been ( had our Author had the p●…nning of it ) God hath set forth Man to be his own propitiation through his own obedience . And why might it not have been said , that God set forth the Martyrs to be a propitiation through Faith in their Blood ? For they willingly and chearfully shed their dearest Blood to confirm the Truth of the Gospel ; and upon their Confirmation of it some have believed it , and upon their believing it have obeyed it , and then by that obedience are reconciled to God. And thus may Paul be said to have dyed for our sins , and Peter to have been Crucified for us , and both of them to have been set forth by God to be a propitiation through Faith in their Blood. Nor let any say , that the Death of the Martyrs was not so strong a confirmation of the Gospel as the Death of Christ : For if we believe the Truth , and obey it upon more infirm Evidence ; yet if that evidence produce a strong Faith , and that a vigorous obedience , such an obedience will not find less acceptance with God , because it was begotten by weaker Motives . [ 3 ] The Scripture ( says he ) uses these Phrases promiscuously , to be justified by Faith ; and to be justified by the Faith of Christ ; and to be justified by Christ ; and to be justified through Faith in his Blood ; and to be justified , and saved by Grace : Nay , by believing that Christ is the Son of God , John 20. 31. And that God raised him up from the dead . When our Author has a design upon any great Truth of the Gospel , then the clearest expressions the wisdom of God's Spirit shall use , are Phrases , allusive , figurative , metaphorical , tropical forms of Speech : But the Scripture uses not these expressions promiscuously , only our Author confounds them craftily . Each of them have indeed something in common with the rest ; and no wonder , all the Offices , the Active and Passive Obedience of Christ , the whole work of the Spirit , the actings of Faith , and every saving-Grace , meet in this one great Project , the glorifying of God , the Electing love of the Father , the Redeeming Love of the Son , and the Sanctifying love of the Holy Spirit , in the Iustification and Salvation of a Believer : But yet each of these expressions carries in it something peculiar to it self : for the Scripture abhors to speak at his dull and cloudy rate , who by diversifying one and the same thing in twenty several shapes , can vend it for so many several things , when 't is but the same notion disguised in a new-fashioned expression . One denotes the interest of Faith ; another speaks the concern of him who is Iehovah our Righteousness ; a third may particularly point at the influence of his Blood in this matter ; another , the evidence of all this : But by this Argument he may fancy ( and that may stand for Proof ) that all things under Heaven signify one and the same thing : for I know no two things so perfect strangers but have some cognation , some common and general agreement , and meet in some Latudinarian Third that will clasp their Interests : They must be related either as Cause and effect , or Concauses of the same effect ; or as joynt-effects of the same universal Cause , &c. but now to say that all these signify the same thing formally because of some general coherence , is no more to my edification , than if our Author would prove himself a-kin to the great Mogul , because they have two Elbows a-piece : A way of Reasoning very much unbecoming a Rational Divine , especially one who trades so much in the essential differences of things . But suppose that all these expressions do signify one and the same thing : what is that one thing which they signify ? The Answer is ready , That we are justified by believing and obeying the Gospel : This is the one thing , and this is the one thing that should have been proved ; for if by [ Gospel ] he understand no more than the commands of the Gospel , and all the rest , as Promises and confirmations of Promises , thrown in as Motives and Arguments to that Obedience ; then I say we are justified by something else than the Gospel , ( that which he cal's Gospel ) even by the Blood of Christ , which is more than a Motive to Faith , or an Argument to Obedience ( though a most excellent Motive , and Argument to both ) being a proper propitiatory , expiatory , Sacrifice , to remove God's just displeasure , procure his favour and take away Guilt . But I shall willingly hear him practise upon the partic●…lars . ( 1. ) Faith , or Faith in Christ , signifies such a firm stedfast belief of the Gospel , as brings forth all the fruits of Odience : Therefore what ? Why theref●…re to be justified by Faith , or by the Faith of Christ , or by Christ , signify to be justified by believing , and obeying the Gospel . Here 's nothing but evidence wanting , for we have confidence enough : But then , 1. If a justifying Faith be such a firm and stedfast belief . of the Gospel as brings forth all the fruits of obedience , then no Man can be justified till he be in Heaven , or at least within one step of the actual possession of glory . One of the fruits of obedience is final perseverance ; now Faith may produce one , or two , or twenty of the fruits of obedience ; but yet if it fail before it has brought forth all the rest , it falls shorts of a justifying Faith. 2. If this be the true Notion of a justifying Faith , I doubt not to affirm that the Devils have as true a justifying Faith ( as far as the essence of Faith reaches ) as the best Saint on earth . It 's true their Faith , does not bring forth the fruits of obedience : but that 's only to say , they want a saving obedience , a justifying obedience ; for all that is of the essence of Faith ( as 't is Faith ) they have ; they firmly and stedfastly believe the Gospel to be true , though their Faith produces not the fruits of obedience . That Faith which justifies will in due season produce all the fruits of obedience , yet a justifying Faith ( as it justifies ) does not include all the fruits of obedience . We read , 1 Ioh. 3. 2. He that hath this Hope in him [ God ] purifies himself as God is pure ; whence it 's plain , that a well-grounded hope will purify the heart : but if from thence any will infer that the Grace of hope , and the effects of hope , are formally the same , he will miserably expose his own ignorance . ( 2. ) To be justified by the grace of God that signifies the same thing too , viz. That we are justified by believing and obeying the Gospel . Now this is truly wonderful ! but how does he prove it ? why thus ! The Grace of God is the Gospel of Christ , expresly so called in Tit. 2. 11. as being the Effect of the free Grace and Goodness of God to Mankind . To which I return ; 1. It is very true , that the Gospel of Christ is called Grace ; as being the product of mere Grace , and contains the Methods of God's Grace in the justifying and recovering of Sinners . The word Grace signifies either the free Love and Favour of God towards us , or the effects of that Grace for us , or upon us : and thus the Revelation of God's Mind and Will , being one of the Effects of Grace , may be called Grace . But now that the Grace of God is the Gospel , that is , the Revelation of God's Mind and Will , is not true : Grace is larger than Gospel-Revelation ▪ The Gospel reveals more Grace than what consists in Revelation . But he argues thus : The Gospel of Christ is called Grace , therefore the Grace of God is called the Gospel : as if he would conclude , that because every man is a living Creature , therefore every living Creature is a Man. But I wonder why any should pray so earnestly for true Repentance and the Holy Spirit , if Grace signifie nothing but the Revelation of the Gospel ? which a Man may purchase , filleted , and guilded for five Shillings : And all the Supplications of Christians for Grace , signifie no more but that we may have the Scriptures , which is Grace indeed but not all the Grace promised in the Scriptures . 2. To be justified by Grace is quite another thing . Rom. 3. 24. Being justified freely by his Grace , through the Redemption that is in Iesus Christ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : justified in a way of free Gift , which excludes the consideration of any thing inherent in us : for though to be saved by Grace , might allow some consideration of Obedience , and yet such is the infinite Disproportion between the Obedience and the Reward , that it may be called Grace ; yet that will not satisfy the Expression , To be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gratis , without any consideration at all on the part of the Person justified , for which he is so justified . ( 3. ) Faith in the Blood of Christ is a belief of the Gospel which was confirm'd by his Blood. Then farewel for ever all discourse , and writing : The Builders of Babel might ●…ooner have guest at one anothers meaning , after that the Curse of God had cleft their Tongues into seventy two Dialects , than here-after we shall understand the Conceptions of Men's Minds by the expressions of their Mouths . For if when the Apostle says we are justified through Faith in his Blood , he designs no more than that we are justified by believing and obeying the Gospel ; then for ought I know our Author may intend as Orthodoxly as any Man living : and when he says we are justified by believing and obeying the Gospel , he may intend it only by way of evidence ; but that we are really justified through Faith in the Blood of Christ. ( 4. ) To be justified by believing that Christ is the Son of God , signifies the same thing too , Joh. 20. 31. But here our Author has relieved himself from his old Artifice which never failed him : the forceing Scripture over to him , when he is lazy , and will not stir a step to go to the Scripture . The Text speaks its own Language thus : These things are written that ye might believe that Iesus is the Son of God , and believing ye may have life through his Name ; where the Evangelist says not , They are justified by believing that Iesus is the Son of God , but that having first satisfied their Faith from Scripture that Jesus is the Son of God , ( which Truth being well studied , well digested , and improved , will give us a marvelous light into the Mystery of the Gospel , and without which , the whole of the Gospel is involved in eternal Night ) and then believing , they have eternal Life through his Name , by his satisfactory Blood and Righteousness , and the Authority which he has thereby with the Father . But believe it , here is harder work than all this behind ; for our Author will propound several Questions , and when he has done answer them . 1. Quest. What is it to believe that Christ is the Son of God ? Ans. That is , ( says he ) That Messiah , and Prophet whom God sent into the World. Very good ! Now as I remember p. 4. he told us , That Christ was anointed to be the Messiah at his Baptism , ( let the Reader examine it ) : Now if to be the Son of God , be to be the Messiah , and that he was not the Messiah till his Baptism , then he was not the Son of God till his Baptism ; and then for about 30 years he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mere Man ; and yet this is a great favour I assure you , for his Baptism was about three or four years before his Resurrection , and then they are to blame who will suspect this Principle to be Socinian : well ! But yet to believe Christ to be the Son of God , is to believe him to be the Messiah ! Ay , But there 's one odd misadventure more in the thing ; that is , that Hebrew is easier than Greek ; for if Messiah explain Christ any better , I am very much out in my reckoning . Some from hence will pretend to give us a Scheme of our Author's Faith about the Deity of Christ ; and perhaps should they deal with him as he has dealt with others , or half so uncharitably , it would be found dissonant to what he professedly owns in subscribing the three Symbols of Faith : but I see no reason to fix an Opinion upon any Man that he will not openly avow . 2. Quest. But what is the Messiah ? Ans. Why , The Prophet whom God sent into the World to reveal his Will to us : To believe him to be the Son of God , is to believe him to be the Messiah , and to believe him to be the Messiah is to believe him to be a Prophet , and that is ( as near as I can measure it ) just one third part of his Mediatory Employment . Surely he has mean thoughts of his Reader 's Intellectuals , or great presumptions upon their good-Natures , or a high esteem of the persuasiveness of his own Rhetorick , that can hope to proselyte them into a belief ( without one Argument ) That the Son of God signifies no other than Messiah , Messiah no more than Prophet , and that the Prophetical-Office of this Messiah , is the just , compleat Object of our Faith. 3. Quest. But what does this Belief of Christ to be the Messiah , the Prophet , include ? Ans. A general Belief of the Gospel which he preacht : most rare Divinity ! I suppose we may be saved upon very cheap terms by and by : For 1. A general Belief of the Gospel , will serve the turn to justify 〈◊〉 well enough , that is as far as Faith has ought to do in Justification . If Faith believes Christ to be the Messiah , that is , a Prophet whom God sent to reveal his Will to us , it has got a general Belief of the Gospel , which may be without understanding in particular one syllable of what Christ has revealed of his Father's Will ; and then I suppose , a general Obedience will serve well enough for a general Faith. 2. We may believe Christ to be the Messiah , yet if we believe not also what that Person is , in whom the Office of Mediator resides , we shall understand very little of its Nature , Dignity , and Efficacy . To believe Christ to be Anointed , signifies very little unless we understand also who it is that is so Anointed . ( 5. ) To believe that God raised Christ from the Dead , doth the same : Doth the same ? the same what ? Why , it includes a general Belief of the Gospel , because his Resurrection was the last , and great Confirmation of the Gospel . Let us now put all this together : We are said to be justified by believing that God raised up Christ from the Dead , and that signifies the same with being justified by the Blood of Christ ; and both these signify to be justified by believing and obeying the Gospel ; and yet to believe that God raised up Christ from the Dead includes only a general belief of the Gospel : In all which there is nothing but what is rotten at the Core. 1. Let us examine in what sense we are said to be justified by believing that God raised up Christ from the Dead . The place assigned is Rom. 10. v. 9. If thou shalt confess with thy Mouth , the Lord Iesus Christ , and shalt believe in thine Heart that God ●…ath raised up him from the Dead , thou shalt be saved . Where Salvation is not promised to a Belief of this Proposition ▪ That God raised Christ from the Dead , but to a Believing it with the Heart ; such a Faith as closes with the Redeemer included in that Proposition , as is evident from the Faith of Thomas , Joh. 20. 28. Our Lord Jesus willing to satisfy his doubts and scruples about the Truth of his Resurrection , shews him his Hands and Feet , gives him leave to put his H●…nd into the Print of the Nails , and the Hole of his Side ; upon this he is satisfied and expresses the Belief of his Heart in these words , My Lord and my God. When therefore the Apostle tells us , That by believing with the Heart that God has raised Iesus from the Dead , we shall be saved , he intends such a Faith , as accepts of , and gives up the Soul mutually to a Redeemer as its own God and Lord ; and not a general Belief that Christ must needs be the Messiah , because he was raised from the Dead ; and if the Messiah his Doctrine must needs be true , be it what it will , though we know nothing of it . 2. It may be enquired whether such a general Belief that God raised up Iesus from the Dead , be a true justifying Faith ? If it be : An Implicite Faith will serve tum for all the Particulars of the Gospel ; and this would save abundance of needless pains that men take in reading of , meditating upon the Scriptures : and now instead of the Colliers Faith , who believed as the Church believed , at all adventures , right or wrong , he has introduced another full as easie , The Belief of the Resurrection of Christ from the Dead : A Faith happily contrived for the Genius of this sparing Age , which saves us two parts in three of Christ's Offices , and eleven parts in twelve of our very Creed . 3. Let it be modestly examined also , whether To be justified through Faith in the Blood of Christ , and to be justified by believing that God raised up Christ from the Dead , ●…e expressions of the same importance ? If they be : then we may be said to be reconciled to God by the Resurrection , and that Christ in being raised from the Dead , was made sin for us , a Sacrifice for sin ; and it 's something strange that none of the Apostles could hit upon such expressions as might recommend them , and their writings to our Author's Charity . 4. Let it be considered also , whether Christ's Resurrection was the last Argument he gave to confirm the Truth of the Gospel : I think his visible Appearance to his Disciples after his Resurrection , and those Miraculous Operations he then put forth ; his Ascension into Heaven , whilst his Disciples looked on ; his pouring out the Spirit upon the Apostles , enabling them to speak with Tongues , his empowering them to work Miracles many years after his Resurrection and Ascension , were all Confirmations of the Truth of his Gospel , and all subsequent to his Resurrection . 5. Let it have a place in our Thoughts too ; seeing Christ's Resurrection was the great Confirmation of his Doctrine , without which all the rest , and especially his Death , had been no Confirmation of it , and yet Atonement , Propitiation , Reconciliation , Redemption are not ascribed to it , whether the Death of Christ , to which all these are ascribed , have an Influence upon our Acceptance with God , only as it confirms his Doctrine ? It is strange that the Apostles should word matters so crosly , to attribute those things to the Death of Christ , which do most properly belong to the Resurrection , and those things to the Resurrection which do most properly belong to his Death . And all-out as strange that our Author should make such a noise with Atonement , Reconciliation , Redemption , and ascribe all these to his Death , when-as upon the sole-Reason of his Ascribing them to that Death , they are much more rationally applicable to his Resurrection . There are some well-meaning Souls no doubt that have read our Author's Book , who finding such Glorious things ascribed to the Death of Christ ; Iustification by his Blood , Redemption by his Blood , Reconciliation by his Blood , lift up their Eyes and cry out , What pitty it is that such a sweet young Gentleman that has written such a precious Piece , of Union , Communion , Sacrifice , Atonement , Redemption , and Reconciliation , stuft so full with Orthodox Propositions , should be taken upon suspicion for a Socinian ? and yet when we come to scan these fine words , they prove nothing but a company of sweet Flowers stuck about his Dead Body : And to be justified by Faith in the Blood of Christ , is no more but to believe that Christ is a Prophet sent to reveal God's Will to us . The Conclusion of the whole Matter then will be this : If the Death of Christ has no other influence upon our Acceptance with God , but that it confirms to us this Truth , That God will pardon and save them that believe and obey the Gospel , it has no influence at all upon God for that End ; for which I refer my self to the Reader , and the Reader to the foregoing Discourse . He goes on : Hence is it also that the Apostles attribute such things to the Blood of Christ , as are the proper , and immediate Effects of the Gospel-Covenant , and therefore all the Blessings of the Gospel are owing to the Blood of Christ , because the Gospel-Covenant it self was procured and confirmed by the Blood of Christ. I am now perfectly cured of my Ambition to be one of the Corporation of your Rational Divines : and if this be Reason , I do by these presents renounce it for ever . Here are two words , [ Hence ] and [ Therefore ] which always pretend to inference , and conclusion : I shall examine how well they make good their Pretences . First [ Hence ] I pray whence ? Out of what Premises is this Conclusion deduced ? That the Apostles attribute such things to the Blood of Christ , as are the Proper and Immediate Effects of the Gospel-Covenant ? Let us look back as far as fairly we may . To be justified by Faith , by the Faith of Christ , by Christ , by his Blood , &c. signifie one and the same thing : and Hence it is that the Apostles attribute such things to the Blood of Christ , &c. And really turn it quite backwards and it will conclude as strongly . The Apostles attribute such things to the Blood of Christ , as are the proper and immediate Effects of the Gospel Covenant : and 〈◊〉 it is , that To be justified by Faith , by the Faith of Christ , by Christ , by his Blood , &c. signify one and the same thing . Now when he can once bring matters into this Posture he is safe , and out of the Gun-shot of Reply , for which way soever you come to attaque him , you must deny the Conclusion . But let us leave out the [ Hence , ] and consider the words absolutely . The Apostles attribute such things to the Blood of Christ as are the proper and immediate Effects of the Gospel-Covenant : To which I answer : 1. It 's just as easie for another ( if he had but a Licence ) to say , The Apostles attribute such things to the Gospel-Covenant , as are the proper and immediate ▪ Effects of the Blood of Christ ; and with better Reason , because whatever acceptation our Services and Duties , our Repentance and Obedidience find with God , is clearly assigned to the Blood of Christ. But 2. This is a foul scandalous slander which he throws upon the Apostles ; they give to the Blood of Christ it s own proper and immediate Effects : they rob not Repentance and Obedience to adorn the Sacrifice of Christ with borrowed Plumes . They give to Christ the things that are Christ's ; and to Faith , Repentance ; and Obedience the things that are Theirs . They ascribe our Redemption to the Blood of Christ , as a proper Price paid to God ; and they ascribe to Faith it s own Efficiency to interest us in the Benefits of that Redemption . They ascribe Reconciliation to the Blood of Christ , as its immediate & proper Effect , without any intervening Act of the Creature for that End ; and they ascribe to Faith , Repentance , and Obedience their proper and immediate Concerns , to put us into the actual and full Possession of all the Fruits of that Reconciliation made with God : They attribute Pardon of Sin to the Blood of Christ , who was made sin for us , an expiatory Sacrifice to remove guilt , that is , the Obligation of the Sinner to punishment ; and they attribute the Application of that Pardon unto Individuals , unto Faith , as that whereby we receive Christ and all his Benefits . 3. If these be the proper and immediate Effects of the Covenant , and not of the Blood of Christ ; What should move the Apostles always to speak improperly , to affix Reconciliation , Atonement , Redemption , &c. to the Blood of Christ , and never to our Obedience ? when yet we are neither properly reconciled , properly redeemed , nor God properly atoned by Christ's Blood , but all these are the proper Effects of our Obedience . And now one word to the [ Therefore ] And therefore ( says he ) All the Blessings of the Gospel are owing to the Blood of Christ , because the Gospel-Covenant it self was procured , and confirmed by the Blood of Christ : A very learned Argument ! that is to say ; We owe the Blessings of the Gospel to that which is no true and proper cause of them . The Blood of Christ is not the proper Cause of our Justification , therefore we owe our Iustification to it : His Blood is not the proper Cause of our Reconciliation , and therefore we are indebted to his Blood for our Reconciliation . All Effects are owing to their proper Causes ; whatsoever therefore is the proper Cause of our Iustification , to that we are indebted for it : But how naturally would this Conclusion follow from his Premise ? The Blood of Christ is not the proper Cause of Iustification , Reconciliation , and Redemption ; and therefore we do not owe our Justification , Reconciliation , and Redemption to the Blood of Christ : Or thus ; We owe all the Blessings of the Gospel to the Blood of Christ , and therefore the Blood of Christ is the proper Cause of those Blessings . And now let the Reader observe , how his Reason brought up in the Rear , has routed his Reason that marched in the Van. The Blood of Christ is not the proper Cause of the Blessings of the Gospel : there 's your Reason in the Front , why we do not owe the Blessings of the Gospel to it . And again : The Gospel-Covenant was procured and confirmed by it ; There 's your Reason in the Rear , why we do owe the Blessings of the Gospel to it . But to do our Author justice , I shall look over these things more severely . The Gospel-Covenant it self ( says he ) was procured by the Blood of Christ. And does not this sound more honourably for the Blood of Christ , than to say it only confirm'd a Covenant ? To procure ( if we might measure the import of the Word by its sound ) implies that the Blood of Christ had some Influence upon God , that moved him to enter into such a Covenant with Mankind , which without that Consideration he had never done ; but to confirm a Covenant , that supposes there was such a Covenant in being , only the Blood of Christ gave security to Men that it should be made good : So that if we know when we are well , we had best keep our selves so , and sit down contented with this NewHonour and Efficiency ascribed to the Blood of Christ , that it procured as well as confirmed the Gospel-Covenant ; lest whilst we labour to engross more than is due , we lose what the Charity of our Author has given us : But they who think they have right to All , will hardly be perswaded to be put off with half ; and therefore I must a little further enquire into this new-start-up Notion of procuring the Covenant . What this Gospel-Covenant is , which our Author so frankly attributes to the Procurement of Christ's Blood , he has told us p. 320. A Promise of the Pardon of Sin , and Eternal Life to those who believe , and obey the Gospel : I confess a clear and distinct Notion of what he calls Gospel , would very much befriend us in our Enquiry : The best I can find , ( and it 's but a half-faced one neither ) is p. 34. To preach Christ ( says he ) is to preach his Gospel , that is , to expound all those Rules of Life , and Articles of Faith , which are contained in it : Whether this be Gospel or no I shall not enquire , or whether this be the Covenant of the Gospel I shall not torment him with ; but this is that which Christ has procured for us with his Blood , A Promise of Pardon , and Life to those who believe , and obey all that 's revealed and commanded , either in the Scriptures , or the New-Testament , or the Four Evangelists , or in one of Christ's Sermons , ( I think that must be it ) Now I must here entreat the Reader to open his Eyes and see how he has been cheated all this while . ( 1. ) It 's very well known he propounded a Question at first , What Influence the Righteousness of Christ's Life , and the Sacrifice of his Death have upon our Acceptance with God ? To this he answers separately concerning the Death of Christ and its Influence ; and will come all in good time to shew us , What Influence the Righteousness of his Life hath upon God for that End. Concerning the Influence of his Death , he has been perswading us that it confirms the Covenant ; and now in the Close he has stollen-in a Word we never dreamt of , that i procures this Covenant : Now I suspect some fraud ; for what Influence has the Death of Christ upon God to procure us such a Govenant ? Had he shew'd us that , he had deserved better of his Readers , than by all this Amusing Sophistry . ( 2. ) He has told us , p. 42. That the Light of Nature , the Works of Creation and Providence do assure us , that God designs the Happiness of all his Creatures according to their Capacities ; ( and they are capable of being justified and saved ) : And that God is so Holy , that he has a Natural Love for all good Men , and is as ready to pardon them when they return to their Duty , as a kind Father is to receive a Humble , and Penitent Prodigal : And p. 43. Had Christ never appeared in the World , yet we had reason to believe that God is thus good and merciful . Now having such good security from the Light of Nature , Reason being clear in the Point , and the thing so natural , and essential to God , that he will pardon , and is ready to it , upon Repentance and Obedience , though Christ had never appear'd ; what has the Death of Christ done , to procure this Favour or more Favour from God ? We will grant that the Death of Christ has confirmed the Truth of it more , but what has it added to the Procurement of the thing ? If it be said that Christ's Death did not procure a Willingness in God to Pardon , but only a Confirmation of his Willingness : I would ask what greater Confirmation a rational Creature could well desire , than an Assurance from the Light of Nature , that this was Natural and Essential to God ? And I would further know , what the Procuring of a Confirmation amounts to more than a Confirmation ? ( 3. ) The Scripture has assured us , Gen. 17. That God gave an explicite Promise to Abraham , that he would be his God , or a God to him : that is , that whatever Abraham should want , and yet could not want but he must be eternally miserable , that thing God would be to him : For 't is an uncouth Interpretation of the Promises : I will be thy God , that is , I will be nothing to thee , do nothing for thee , of what thou mainly wantest ; but for all my Promise , to be thy God , I will suffer thee to lye under the guilt of Sin at present , and to fall under eternal Condemnation here-after ; though thou walkest before me , and art perfect . If then there was such an Implicite and Virtual Promise in God's Nature , revealed by the works of Creation and Providence to Reason ; and an Explicite one too in the particular Revelation , that God would bestow Pardon of Sin and Eternal Life to those who walkt before God inuprightness : The Question is , How did Christ procure such an Engagement from God , when it was procured before ? But supposing that there was never any such Promise made by God till Christ by his Death procured it ; then how did the Death of Christ prevail with God to make such a Promise , which otherwise he had never made ? ( 4. ) But I suspect more than ever , that we are merely gulled : for he tells us , That the Blessings of the Gospel are the proper Effects of the Covenant , but not of that Blood of Christ : so that we are justified by the Blood of Christ , is properly false , but improperly true ; that we are Redeemed by the Blood of Christ , in an improper Sense , may be said to be true , but in a proper Sense is utterly false ; and then if the Apostles had penn'd their Epistles clean backward , they would have been properly true , whereas now they are properly false : And now who can tell but when he says The Blood of Christ procured this Covenant , he may not mean in some improper odd Sense that is not worth a Button ? But yet our Author seems to go higher than all this , p. 330. Our Righteousness and acceptation with God it wholly owing to the Covenant , which he hath purchased & sealed with his Blood. To Purchase is a very good word when applied to the Blood of Christ , & therefore because we meet with so few I shall make as much of it as I can : It denotes procurement in a special way by a valuable price paid ; The Covenant of Grace then Christ has purchased ; that Covenant is a Promise of Pardon and Life to those who believe and obey the Gospel . In this Covenant there are three things . First , the Material part , the pardon of sin , and eternal Life . Secondly , the conditional part , Faith and Obedience . Thirdly , The form of the Covenant , A Promise of the Material part upon performance of the Conditional part . Now when he owns the Blood of Christ to have purchased this Covenant ; the question is , whether the whole or some part of it only ? If not the whole , then what part is the purchase of his Blood ? 1. For the Conditional part , Faith and Obedience , I may secure my self , our Author will not put them into the particular of the purchase ; for then it would be scarce worth the while to mingle Heaven and Earth with Tragedies , what the conditions of the Covenant should be if Christ had purchased the conditions themselves , and therefore as to these , let every man trust to himself . 2. As for the Material part , Pardon , and Life . I doubt our Author will not yield us neither that Christ has purchased them , because he denies that the Blessings of the Gospel , are the proper effects of Christ's Blood ; whereas had he purchased them with his Blood they would have been the proper effects of it . 3. Then it remains , that Christ has purchased a Promise of bestowing the Material part , upon our performance of the Conditional part ; And thus we are just where we were two miles ago , and these great words of purchasing and procuring are shrivel'd up to Confirmation of a Promise ; but if he will say that the Blood of Christ , his Death , and dreadful sufferings were a proper price paid to God , to procure or purchase a word from God that he would do that which was natural and essential to him , then we shall thank him , that he has such honourable thoughts of it , as to judg it worth a good word : The Scripture every-where ascribes the Blessings of the Gospel to the purchase and procurement of the Blood of Christ ; but if this be all , that he has got a word from God , it supposes the the Scripture to swell with Scenical Language , and high Tragical Phrase ; which seems to carry sublime matters in it , but when it comes to be stript of Metaphor and Allegory is a mere Anatomy . From this precarious Hypothesis that the Apostles always write like himself , that is , improperly and impertinently , and attribute such things to the Blood of Christ which are the proper and immediate effects of the Gospel-Covenant , he will unriddle to us many Mysteries which are vulgarly reputed matters of weight and worth ; but if we can spare him a little Patience , he will so uncase them , that we shall confess , they contain nothing that may deserve or need the Blood of Christ , or any great matter to be made about them . [ 1. ] Concerning Reconciliation ; The Apostle had said , 2 Cor. 5. 18 , 19. All things are of God , who hath reconciled us to himself by Iesus Christ , and hath committed to us the Ministry of reconciliation , to wit , that God was in Christ , reconciling the World unto himself , not imputing their Trespasses , and hath committed to us the word of reconciliation , v. 21. For he hath made him to be sin for us : what the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reconciliation , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reconcile , is , will not create us any great trouble , because our Author allowing a reconciliation to be made between Iew and Gentile , secretly confesses that Reconciliation implies the taking away of an enmity , and bringing the differing parties into a state of Peace and Friendship : But the Apostle in this place instructs us further . 1. That the proper effect of this Reconciliation is [ not-imputing Trespasses ] . God is by Nature a Holy God , as he is Governour of the World , he is a Righteous Iudg ; sin is both Contrary to his holy Nature , and his Holy Law : And therefore as a Holy God , he cannot but hate sin ; as a Righteous Iudg he cannot but punish sin : And because this sin is inherent in , and committed by Man , God hates the sinner upon the Account of his sin ; his Person and his best services , are an abomination to the Lord. From hence it follows , that sin being a transgression of the Law , in its preceptive part , renders the sinner Guilty , that is , obnoxious and lyable to the Law in its Sanction , to the punishment . Now this Righteous Iudg will certainly charge the guilty sinner with the penalty due to his sin , but there is a way found out that he may be reconciled , and not impute to sinners their Trespasses : and this clearly shews that the Reconciliation here spoken of , is a reconciliation of God to the Sinner ; such a one as makes provision that God shall not impute iniquity . 2. The Apostle instructs us further in the way whereby Christ made this Reconciliation of God , v. 21. He was made sin for us ; that is , he was constituted to be a sin-offering , upon whom the Guilt and Punishment of our sin being laid , the great obstructions to Reconciliation , God's Justice and Holy Law , being removed ( by being satisfied ) , a way is cleared for a new Peace with God. And the Apostle as hath been observed , cites this from Isa. 53. 10. When he shall make his Soul an offering for sin the same word signifying both sin , and sin-Offering . 3. That the Preaching of this Reconciliation made with God , to the World , was committed to the Ministers of the Gospel , that they as Ambassadors from God , might treat with them also about their being reconciled to God ; which farther evinces a mutual Enmity , and a mutual Reconciliation ; that God reconciled the World to himself by Iesus Christ , whom God made to be sin , for that great end , and then establisht a Ministry to Preach the Doctrine to the Sons of Men , and to deal with them in the Name of Christ , that they would also lay aside their Malignity , and accept of the Reconciliation procured by the Blood of Jesus : Now this Reconciliation made with God respects the Gentiles and Iews equally ; for some might plead that it was the peculiar priviledge of the Iews , as being the only Church of God , to enjoy the benefit of propitiating Sacrifices : others might think to do the Jews a kindness in pleading that Reconciliation only belonged to the Gentiles , for they alone were Enemies to God , and therefore they only needed it ; but the Apostle assures us that Iews as well as Gentiles had need of a Mediator of Reconciliation , and that Gentiles as well as Jews had a share in the Grace , and mercy of it : God was in Christ reconciling the World to himself . Thus the Apostle Eph. 2. 13. But now in Christ Iesus ye who sometimes were afar off , are made nigh by the Blood of Christ. v. 16. And that he might reconcile both unto God in one Body by the Cross. Now here our Author meets us with a window open into his Soul , that we may see the Pulse of his heart , and what he understands by Christ's reconciling the World to God. That is ( says he ) the Gentiles were received into the fellowship of God's Church , and the Iews and Gentiles united in one Body or Society . Some that were strangers to our Author's Sentiments would greedily ask , what was that great quarrel between Jews and Gentiles , that God must send his only begotten Son , out of his Bosom to dye a most bitter , violent , painful , lingering , cursed Death , to take it up ? That he must be made sin , have Iniquities charged upon him , to make them friends ? That there have been Wars , and Contentions betwixt the Iews and their Neighbours , Histories both sacred and prophane , abundantly testify ; there are such amongst most Neighbouring Nations : But shall we think that God will send his Son into the World to compose all the bickerings that ever were in the World ? But suppose there had been a Necessity of it , was the feud so inveterate that nothing but the Death of him that came to make Peace could take it away ? must every Man dye a Cursed Death that comes to make up a breach between two wrangling Neighbours or Nations ? few would be ambitious to be Plenipotentiaries upon such Terms . It is true , there was a difference or distinction set up by God himself , between the Jews and the rest of the World , but no quarrel or enmity put between them : But then , 1. The Gentiles had Liberty to become Proselytes of Righteousness , and then the union had been made , the Ceremonial Law still standing in force . 2. God could easily have taken down the Partition ▪ Wall , and laid the Church open from the enclosure ; there was a Time when there was none of that discriminating Dispensation , and he that set it up could have abrogated , and repealed it , without such a dreadful way of giving his only Son to be Made first Man , and then Sin , and then a Curse ▪ It seems strange that God should first Create a necessity of a quarrel ; and then put his Son upon a necessity to remove it at so dear a price as his own Blood. 3. If our Author was once i' th' right , there was no great need of removing these Ceremonies , for ( says he ) p. 29. The rest of the World might when they pleased fetch the best Rules of Life , and the most certain notices of the Divine Will from the Jews ; so long then as they might have a fairer Copy of their Moral-Law , they needed not be beholden to them for their Ceremonies . But the bottom of the business is this and no other : The Scripture is most express that Christ is said to reconcile us to God by his Blood , by his Death , & it would be a burning shame to deny it : What is then to be done ? First , it 's resolved on , that it 's not to be endured , that any of the Blessings of the Gospel be allowed the proper effects of his Death or Blood ; why then , some wholsome expedient must be found out that the expression may be owned , and yet the thing it self rejected : And the best that can be thought on at present is this , To imagine a most terrible War between Jews and Gentiles , upon the Account of Ceremonies ; such as set the whole World on a Flame , and involved all Mankind in the dreadful Combustion ; not a single Person in all the World but sided in with one of the parties : And now if ▪ we could but be Masters of so much Confidence as to say that Christ came , and dyed , and was made a Curse to make these two Parties friends , there would be something that might be called Reconciliation . Now upon a serious view of the premises , it was observed that the Jews had some marks of distinction whereby they were priviledged above , and differenced from the rest of Mankind : Now a difference you know sometimes signifies a Quarrel , which fell out as luckily as heart could wish ; and therefore these tokens of difference shall be called Enmity , and Christ's taking away this difference , shall be called the removing of the Enmity , and by Consequence , Reconciliation : yes , there it must go , if anywhere : for I see and am glad to see it , that our Author is willing to carry some fair Correspondency , and not to fall out flat with the Death of Christ. Now ( says he ) This Union of Iews and Gentiles is owing to the Gospel which takes away all marks of distinction ; and gives them both equal right to the Blessings of the New-Covenant . But , 1. To what purpose was the Enmity removed between Iew and Gentile , if the Enmity of God against both had not been removed ; all Union on Earth without Peace , without Heaven , is but a wicked confederacy . 2. The Iews as well as Gentiles are said to be reconciled . Now what-ever grudg the Gentiles might have against the Iews , yet the Jews had no Cause of any against the poor Gentiles ; did they envy them , their darkness , and blindness , and Alienation from their Common-Wealth ? 3. They must both be reconciled to God ; and what did the removal of Ceremonies contribute to that end ? But ( says he ) This New-Covenant belongs to all Mankind , to Gentiles as well as Iews , there 's now no distinction of Persons , no Man is ever the more or less accep●…able to God because he is a Iew or a Greek : very true ! I wonder when ever it was otherwise ! Our Author could have Answered himself from p. 27. Those particular favours that God bestowed on Israel : were not owing to any partial fondness , and respect to that People , but the design of all was , to encourage the whole World to Worship the God of Israel ; And that the Jews were not accepted for their Ceremonial Services , we may easily believe , if we can but believe what he tells us , Pag. 269. The Law of Moses 〈◊〉 them up in a ritual and external Religion ; taught them to Worship God in the Letter by Circumcision , Sacrifices , and an external Conformity to the Letter of the Law ; but the Gospel aloue teaches us to worship God with the Spirit , to offer a reasonable Service to him . And if he can but assure me that the Gentiles were never the less accepted of God , because they were Gentiles ; I dare give him my Warrant , that the Iews were never the more accepted of God for their Judaism , according to those Measures which our Author has given of their Religion , which it seems was mere Pageantry . [ 2. ] Concerning . Redemption , he acquaints us what it signifies , both to Iews and Gentiles . ( 1. ) As to the Iews : They ( says he ) are said to be redeemed from the Curse of the Law , by the accursed Death of Christ upon the Cross , Gal. 3. 13. Because the Death of Christ put an end to that legal Dispensation , and sealed a New , and better Covenant between God and Man. It 's well he could find any thing small enough to be the proper and immediate effect of the Death of Christ ; but who shall reconcile the Apostle and our Author ? The Apostle says , Christ redeemed them by being made a Curse for them ; Our Author says , No , he only put an end to that Legal Dispensation : The Apostle says , they were redeemed by a price paid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He brought them out with a price , which he expresses in words at length , 1 Cor. 6. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ye are bought with a price : No , says he , Christ's Death put an end to that legal Dispensation . The Apostle says , they were redeemed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from under the Curse : No , says he , 't was only a freedom from the legal Dispensation . Two suppositions he makes use of to give a Colour to his matters . 1. Sect. That the Iews were under no other Curse , but that of the Ceremonial Law. Now , 1. He should have been sure that the Ceremonial Law was a Curse : It 's a wonder to me , what grievous sins the Iews above all the World should commit , that God should put them under such a Curse , as should need the Death of Christ to redeem them from it ; especially what great Crimes had Abraham been guilty of , that God should thus Curse and plague him with Circumcision , which yet the Scripture calls the Seal of the Righteous Faith , Rom. 4. 11. 2. It would be considered whether ever God gave a Law to any People in the World besides them , that in its own Nature was a Curse ? Our Author once told us , p. 196. That it pleased , God to Institute a great many Ceremonies in the Iewish Worship , to awe their Childish minds into a greater Veneration of the Divine Majesty . And truly , better so than worse ; better be frighted into Obedience , than not at all Obedient : But that ever God designed it for a Curse is past my apprehension . 3. The Ceremonial Law in it's constitution , end , and design , was a great Blessing : there they had Pardon of sin , Atonement , Reconciliation exhibited , and sealed to them , Lev. 17 ▪ 11. 2 Chron. 29. And all this could be no curse , but to those who loved their sins better than the pardon of them , and to such every Blessing of God would eventually prove a Curse . 4. It will appear they were under a greater curse than what arose from the burden someness , or their violation of the Ceremonial Law , viz. That Condemnation which came upon all Men by the Fall of Adam , Rom. 5. 12 , 13 , 14. 17 , 18 , 19. Such a Curse as was Common not only ●…o Iew and Gentile , but to every individual under both capacities , Rom. 3. 9. We have proved , both Iews , and Gentiles , that they are all under sin , ver . 19. That every mouth may be stopped , and all the World become guilty before God , ver . 23. For all have sinned , and come short of the Glory of God. And therefore all had need of free justification by Grace , through the Redemption that is in Iesus Christ , ver . 24. 5. The Jews were under a curse upon the Account of their violation of the Moral Law , and their not duly attending to the true ends of the Ceremonial Law ; but if the violation of a Law would make it become a curse , then the Moral Law was become a curse too ; and then they had need of a Redeemer from the one as well as the other , though both were blessings in themselves . The Ceremonial Law in particular had this great blessing in it : That as it discovered to them the demerit , and Wages of sin , in the slaying of the Sacrifices ; so it discovered a remedy two , in the Sacrifices slain for them , which directed them to look through them , beyond them , and above them , to him who was the Lamb of God slain from the Foundation of the World : All this was no curse . 2. Sect. He supposes that the Text , Gal. 3. 13. Christ hath Redeemed us from the curse of the Law , being made a curse for us , relates onely to the Iews : Whereas the Apostle adds to obviate that Cavil , That the Blessing of Abraham might come upon the Gentiles : Christ is made a curse for them upon whom the Blessing of ▪ Abraham came by his Death ; but the Blessing of Abraham came upon the Gentiles by his Death ; therefore Christ is made a Curse for the Gentiles . And that the Law from the curse whereof both Jews and Gentiles were Redeemed by Christs being made a Curse for them , is the Moral Law ; I have endeavoured to evince in the last Section , but whether to our Authors content or no I know not . One thing more he supposes , that Christs Sealing a New Covenant is Redemption : But there must go more than the sealing of such a Covenant as he has described : There must be the payment of a Price to Iustice , or there can be no Redemption : To Redeem , is properly to buy back again , that which was forfeited , and such were Sinners : Their Persons forfeited to Iustice , their Mercies escheated into the hands of the Law ; Now comes a Redeemer and gives himself to God as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Counter-price , a valuable Consideration , to Answer the demands of Justice , and the claims of the Law ; and this is something more than abolishing Ceremonies , or Sealing a Covenant ; but if our Author can contrive a way of Redeeming and Purchasing by Paper , Parchment , and Wax , by Sealing Covenants without paying down a valuable consideration , he will highly oblige this present Age to read his Book , which is more studious to purchase this world , than about the deliverance of their Souls from present Curse , and future wrath , by the blood of a Redeemer . ( 2 ) As for the Gentiles he acquaints us next , from 1 Pet. 1. 18. how they were Redeemed . Ye were not Redeemed with corruptible things , as Silver and Gold from your vain Conversation received by Tradition from your Fathers , but with the precious blood of Christ as of a Lamb without blemish , and without spot . In which words the Apostle evidently shews , That look what place Silver and Gold do hold in the Redemption of Persons , or things that are Legally under seizure , the same does the blood of Christ obtain in ▪ the Redemption of sinners : Christs blood was not indeed a corruptible price , like Silver and Gold ; yet it was a price , a proper price , though not a corruptible price , and has the same Office with another price , if we may compare small things and great : and in that he excepts the corruptibility of this price , he establishes the parallel in the other particulars , Exceptio in non exceptis firmat regulam . And he gives us further light into this Affair from that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the precious blood of Christ , or that blood which is a price . So the Apostle Paul , 1 Cor. 6. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ye are bought with a Price ▪ And yet further : That the blood of Christ ▪ that is Christ by dying , is this Price ; which is evident in that he compares Christ himself , to the Sacrifices of Atonement , and Expiation , where the Lamb chosen out for that Service , was to be without spot and blemish . And thus the Apostle Paul conspires with his beloved Brother Peter , 1 Tim. 2. 6. Who gave himself a Ransom for all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : will not evince a proper price paid by way of Ransom for another , we must despair of ever expressing Truth with that clearnes , but it shall be lyable to mis-construction , by the possibility of another meaning ; and it 's in vain to seek a Remedy against that evil , for which there 's no Help in Nature . But let us now hear our Authors Apprehensions about these things . The Gentiles ( says he ) were delivered from Idolatry by the Preaching of the Gospel , which is called their being Redeemed by the blood of Christ , because we owe this unspeakable Blessing to his Death . Here are several things which he asserts , and takes for granted . 1. Sect. That the Apostle speaks here only of the Redemption of the Gentiles , not of the Iews . A Fancy so idle , that nothing but an absolute necessity to preserve the Life of his Cause could justifie it ▪ Hunger ( we say ) will break through stone walls ; extremity taught Mariners that use of Jury-Masts , and such pinching Scriptures have made men rack their wits for evasions : That this Epistle was primarily written to the Jews of the Asian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we need not vouch Scaliger to prove , c. 1. v. 1. puts it out of doubt . To the strangers scattered through Pontus , &c. which the Apostle Iames , Chap. 1. ver . 1. expresses , To the twelve Tribes scattered abroad : His pressing them with the Authority of the Prophets , his alluding to Old Testament-worship , Ordinances , Customes ; His urging them with the example of Sarah , do clearly prove it , besides his Exhortation , Ch. 2. 12. To have their conversation honest amongst the Gentiles , evidently distinguishes them to whom he wrote , from the Gentiles amongst whom they dwelt ; and yet because of the Communion that was between the believing Iews , and believing Gentiles , there are some passages in this Epistle that respect them also : But still the primary intendment of the Epistle was to the Jews , which one thing destroys all that goodly superstructure that he has raised upon this supposition that the Apostle here speaks of the Redemption of the Gentiles onely . 2. Sect. He supposes that Redemption signifies no more than deliverance in general ; whereas the Redemption here mentioned is a special way of deliverance by a price paid . As silver and gold are used in the Redemption of Captives , so is the blood of Christ in the Redemption of Sinners ; but Silver and Gold are paid as a Price for the Redemption of Captives , therefore so is the Blood of Christ. Now , what is that which in our Authors New Model of Redemption by Christ , Answers , the Silver and Gold in the Redemption of Captives ? As the Redemption by Price is always Seconded with deliverance by Power ; so deliverance by Power presupposes Antecedent Redemption ▪ by Price : But here it is commonly Objected , That if the Blood of Christ be a proper Price , then it ought to be paid to the Devil , the world , or Sin , for these held the Sinner in Captivity . To which I Answer , true ; if Satan detained the Sinner Prisoner in his own right , if Souls were his own proper spoyls , acquired by right of War , or otherwise ; but the Devil is onely an Officer of Divine Iustice , a Goaler , and Executioner of the Sentence of the Law : The World may pass for one of his Under-Keepers . As for sin that 's the bondage and slavery it self . If then God be satisfied , in whose right , as the great Law-giver , and Governour , these Sinners are held in bondage , though Satan repine , and gnash his Teeth , he must quit his Prey and Prisoners . It is said again , that then upon the payment of ▪ the price to God , the sinner is immediately set free : But no Reason compels us to Argue so ; for the Price of Redemption being not paid to God by Man himself , but a third Person , a Mediator between them both : It 's not onely convenient , but absolutely necessary , that he submit to such Terms as shall be agreed upon between God and the Mediator , that he may actually enter upon the benefits of that Price paid : Besides , it 's necessary he should be so qualified as to Glorifie both the Redeemer , and the free-grace of that God that accepted a Redeemer ; and there are many of the greatest benefits of Redemption that would signifie nothing to the sinner if it were possible to imagine him invested with them , without a previous change in his Nature , enabling him to enjoy them : But yet it will be said , and is said by others of our Authors Judgment , who have managed these things with a greater appearance of cunning than himself : That however then , this Price should have been paid to God , which ( say they ) it was not ; but we are confident that it was , 1 Tim. 1. 5 , 6. There is one God , and one Mediator between God and Man , the Man Christ Iesus , who gave himself a price of Redemption for all . Now , if Christ gave himself as a price of Redemption as Mediator between God and Man , he must either give it to God , or Man , ( for as Mediator he stands onely between these two Parties . ) How absurd it is that he should pay it to Man , needs not many words to evince ; it remains therefore that he paid it to God himself : But the Apostle Peter puts that out of dispute in the place under consideration : For he tells us , that we were Redeemed by the blood of Christ , as of a Lamb without blemish , and without spot ; whence it appears , that Christ was the true Sacrifice chosen by God , immaculate , to be the real sin-offering ; and that he was Offered to God as the Lamb was . 3. Sect. Our Author supposes , that all that the Gentiles were Redeemed from was some gross sins ; he instances onely in Idolatry , but we favourably allow him to include all Actual sins ; and yet he comes not up to the design of Christ in Redemption : The vain Conversation received by tradition from their Fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; was that Corruption that they derived by propagation , being by Nature the Children of wrath even as others : Jews and Gentiles being all equally under the Curse and Condemnation of the Law. 4. Sect. He supposes that we are Redeemed by the Preaching of the Gospel : To which I Answer ; That we could never in any sense have been Redeemed by the power of the Gospel Preached , if we had not first been Redeemed by the price of the Blood of Christ paid to God in a proper sense . 5. Sect. He asserts that Deliverance by Preaching is called Redemption by Christs blood , because we owe this unspeakable blessing to his Death : But how do we owe the Preaching of the Gospel to the Death of Christ ? When our Author himself was in such a Huff not long ago with any that should own a Doctrine as Gospel that was not Preach'd by Christ in his Life . He admired the Sermons of Christ beyond those of the Apostles , and will not allow that his Disciples Believed his Death before he was Crucified ; and yet now we owe it all to his Death . As if Moses had not sufficiently confirmed the Truth of his Mission and Doctrine by Miracles , though he never dyed himself to confirm them : And as if Christ had not done the same abundantly , though he had never dyed ; Christ sent his Apostles to Preach the Gospel to the Iews , and Preach'd it in his own Person before his Death , and yet of those Jews it 's said , Ye were Redeemed not with Corruptible things , as Silver and Gold , but with the precious Blood of Christ. But this our Author thinks he has proved from Eph. 2. 15 , 16 , 17. Having abolished in his Flesh ( by his Death ) the enmity , even the Law of Commandments , &c. Came , and Preached Peace to you which were afar off , and to them which were nigh . That which he would prove from hence is this : That the Redemption of the Gentile World by the Death of Christ , signifies no more than the Removing of the Ceremonial Law , and reclaiming them from Idolatry and Prophaneness by Preaching the Gospel , and then bringing them into one body or Church with the Jews . To make the Text Serviceable to such a design , it was necessary , 1. That he should lustily bind over our weaker imagination to his own stronger fancy , that by [ Flesh ] is meant the Death of Christ : For my part , I see no necessity that Flesh should signifie any more than his Assumption of our Nature ; In which Nature he has answered and fulfilled all the Types and Ceremonies of the Law , though in divers ways , and at divers times : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to Abolish , signifies not any formal positive Act , whereby a Law is expresly repealed and disanulled ; but the rendring a thing useless of course , when it 's end is attained : Thus were all the Ceremonies of the Law rendred absolete and of none effect , when Christ in the Course of his Ministry had answered their design ; and particularly Sacrifices became useless , by the Death of Christ , those Services , which were Mercies and no curses in their day , being swallowed up of that greater mercy of the Death of Christ. 3. He must suppose , and that is indeed a reaching supposition , that Christs Preaching Peace , is the same thing formally with his procuring peace by his Death , than which nothing can be imagined more precarious ; for he first procured Peace by his Blood ; and then Preached that Peace which he had procured to Men in his Person , and by his Apostles ; and therefore , though Christ Preach'd that peace to the Jews before he Suffered , yet it was with reference to that peace he should procure by his Sufferings . An eminent instance whereof we have in his Institution , and first Celebration of his last Supper , Mat. 26. 28. This is my blood of the New Testament , which is shed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Remission of sins ; for though his blood was not yet shed Actually , yet in Gods regard , and the Faith of Believers it was considered as shed Antecedently to the Remission of sins ; for without shedding of blood there is no Remission , Heb. 9. 22. And thus was the Blood of Christ considered as shed from the first establishing of the New Covenant , Christ being called The Lamb slain from the Foundation of the World ; even that Lamb without spot , and blemish , by whose precious Blood Iews and Gentiles were Redeemed . 4. He must suppose too , that the enmity here mentioned is nothing but some bickering that had fallen out between Jew and Gentile about Ceremonies ; which the Gentiles that I can find were never very envious at : and then , when he has made all those suppositions , and begged those Postulata's , he will be ready for Demonstration . A particular consideration of the Text will set that strait which he had made crooked : And 1. The Apostle describes the state of the Gentiles by Nature to be most wretched and miserable , ver . 12. They were Aliens from the Common-wealth of Israel , Strangers from the Covenants of promise , without Christ , having no hope , without God in the World. They that are without Christ , are without God ; and they that are without a promise , are without Christ ; and they that are without Covenant , are without promise ; and they that are without all these , must needs be without hope . Their Case must needs be desperate , that have ●…o Christ to bring them to God ; no promise to bring them to Christ ; and if they were Aliens from the Church , where the means of Grace were to be had , they must needs be without all these . 2. The Apostle shews the true means whereby the Gentiles were brought nigh to God ; Ye who sometimes were afar off are made nigh by the blood of Christ : It was Christs blood alone , by which the great impassable gulph was filled up that was between God and his Creature by sin ; for Christ is our Peace . 3. That the Gentiles might not Object , that there were many Ceremonial Hedges and Fences that kept them off from enjoying the Priviledges of those who were reputed the onely Children of God : He removes that small Objection , telling them Christ had already removed them in his Flesh , in his Person ; he was the summe and substance of them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Having ( already ) in his Flesh ( or Person ) made void the Law of Ordinances , and ( already ) dissolved that Partition Wall : He that has Reconciled you to one God , has also brought you into one Church , which he repeats again , ver . 16. That he might Reconcile both unto God , in one Body , by the Cross , having slain the Enemy thereby , or in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Here are first , the Parties Reconciled , Jews and Gentles ; Secondly , to whom they are Reconciled ; to God. Thirdly , the Fruit of this Reconciliation to God. They are brought into one Church amongst themselves . Fourthly , The Means whereby they are Reconciled to God , that so they might be capable of being United into one Church , and that is by the Cross of Christ , or by himself on the Cross , who bare our sins on the Tree . 4. The Apostle shews the way , and means of promulgating this Peace which he had made with God ; and that was by the publick Preaching of the Gospel , ver . 17. He Preached Peace ; he made Peace with God , and then Preached it to the Gentile World : He that had procured good will towards men , Preaches Peace on Earth . How little ground now had our Author to say , That we are said to be Redeemed by the Preaching of the Gospel , when the Preaching of the Gospel is nothing but a Declaration of that Redemption which Christ has made of Jew and Gentile with God , and the way and Method to be partakers of the benefit of it ? And now to draw to a close of this Matter , let us re-view our Authors Doctrine of Redemption : The Redemption of Iew and Gentile he makes to differ as much as the Faith of Abraham , and that of Christians . 1. They differ in the matter of Redemption , that which they were Redeemed from : The Jews they were Redeemed from the Ceremonial Law , the Gentiles they were Redemed from Idolatry , and impure practises . 2. They differ in the manner of procurement ; for the Jews , Christ ( says he ) by his Death put an end to that Legal Dispensation ; and so their turn is served , that little Redemption that they needed , which is all our Author can afford them , was Actually accomplisht by the Death of Christ , which was a proper and immediate cause of their Redemption , ( such a one as it was ; ) but then the Gentiles they were Redemed after another fashion , by the Preaching of the Gospel , whereby they were turned from Idolatry , and impure practises . And this shall be called Redemption , because it were dangerous to ascribe it to the blood of Christ ( for an Obvious Reason that he knows of ; ) but because the Scripture says we are Redeemed by the Blood of Christ , and gives that Blood a concernment therein ; therefore to stop the ●…uth of the Scripture , it shall be said , we owe the Preaching of the Gospel to the blood of Christ. [ 3. ] There is one thing more , from whence our Author flatters himself with hopes of great success ; and that is by mis-representing the Analogy between the Iewish Sacrifices , and the Sacrifices of Christ ▪ Two things he attempts . 1. To shew what it is under the Law , to which the Death of Christ , his Ascention into Heaven , and presenting his Blood to God , does Answer . 2. What it is under the Law to which his Intercession Answers : Which project of our Authors has been contrived , and managed with a great deal more subtilty by those who would storm , or blush , to see their Arguments thus miserably abased . ( 1. ) To the former of these , he expresses himself thus . Now as the Death of Christ upon the Cross , and his Ascention into Heaven , and presenting his Blood to God in that most Holy place did answer to the first sprinkling of the Blood under the Law , which confirmed the Mosaical Covenant , as the Apostle Discourses , in Heb. 9. &c. In which few words he has heaped up more absurdities , and follies than another must hope to bring into twice as many . For , 1. Here is a supposition of Christs presenting his Blood to God in Heaven distinct from his Intercession , which when he shall offer to prove , it may be time to consider it . 2. He supposes that Christs Ascention into Heaven answered the first sprinkling of blood under the Law : A most ridiculous supposition ! For what is there in sprinkling that answers to Ascention , or bears the least Analogy to it ? Surely these Gentlemen that create such parallels , and fancy such uncouth resemblances , must have some mad design in their Heads , which nothing will subserve but such forced allusions : And I do not now wonder that he should so tediously rail at the use of Allusions in others , for they will deserve the most of scorn that can be thrown upon them , if they be all like his own . 3. That the Death of Christ upon the Cross did Answer the sprinkling of Blood under the Law which confirmed the Covenant , is very true : but then , 1. It must be remembred in what respect it confirmed the Covenant , not meerly as a witnessing to the Truth of what he has preach'd , but as Answering the demands , and claims of the Governing Iustice of God , as we have before shewed . 2. It must be remembred also that it was not such a Covenant as he has imposed upon us , but the true Covenant of Grace , wherein God promises to give that which our Author will not own ; the New Heart , New Spirit , and New Obedience . 3. That to confirm a Covenant , was not all the design of it's sprinkling , but diverting of the wrath of God , procuring his favour , &c. So the Blood of Christ has greater ends than confirming of the Truth he taught , viz. the appeasing Gods just displeasure , procuring his Actual Love , pacifying of the Conscience , cleansing the Soul. 4. He supposes also that the Apostle Discourses to this purpose , Rom. 9. which is to make the Apostle accessory to his own groundless fopperies , who is indeed perfectly innocent of these crimes . For , 1. The sprinkling of the blood , which the Apostle mentions , Heb. 9. 9. in that mentioned Exod. 24. 6. Now , there was another sprinkling of blood Antecedent to that , which we read of , Exod. 12. to which the blood of Christ did Answer , and to which the Apostle refers , as is evident from Heb. 11. 28. Heb. 12. 24. 2. The sprinkling of Blood , Heb. 9. 19. being the same with that Exod. 24. 6. shews evidently that as the whole concern of the blood sprinkled at that time , was not confirming a Covenant , but Atoning God : So the whole concern of the blood of Christ , is not taken up in confirming a Covenant , much less such a thing as he will mis-call a Covenant , but in Reconciling God to Man , paying a price of Redemption to God , &c. 3. That the Apostle carries another Argument is evident ▪ For , 1. The Typical Interest which those Sacrifices had in Redemption , were accomplish'd before the Blood was carried in to the Holiest place , ver . 12. Neither by the blood of Bulls and Goats , but by his own Blood he entred into the most Holy place , having obtained eternal Redemption : Thus Christ had obtained eternal Redemption , and perfected the whole work of it ( as far as the paying of a price to God goes in the Matter ) before his Ascention ; and that which remained , was the application of the benefit of what he had procured with God , to us , by his prevailing Intercession : And as to the blood of the Sacrifices mentioned , Exod. 24. 6. which the Apostle refers to , ver . 19. which our Author thinks had no other use but the confirming of the Mosaical Covenant , it was never carried into the most Holy place at all , nor the blood of any Propitiatory Sacrifice , but onely that upon the Feast of Expiation once a year . 2. The Apostle in this Chapter , does not onely refer to the sprinkling of the Blood of the Sacrifice , Exod. 24. but to the sprinkling of the blood of the Red Heifer , Numb . 19. 4. Eleazer shall take of her blood ( the red Heifer without blemish , and without spot , ver . 2. ) and shall sprinkle it directly before the Tabernacle of the Congregation : To which the Apostle expresly refers , ibid. v. 12. If the blood of Bulls and Goats , and the ashes of a Heifer sprinkling the unclean Sanctifieth to the purifying of the Flesh , how much more shall the blood of Christ , who through the eternal Spirit Offered himself to God , purge your Consciences from Dead works ? And this blood was neither carried into the Holy place , nor the Ministration of the Service performed by the High-Priest , but by Eleazar : which proves , 1. That the blood of Christ had all its atoning vertue on this side his entrance into Heaven ; and 2. That Christ was Typified by the inferior Priests , and not by the High-Priest alone : For here not Aaron , but Eleazar performed the Service of the Day . 3. The Apostle clearly Disputes against this Figment of Christs presenting his blood to God in Heaven , ( which the Men of this leaven , will needs have to be all the Sacrifice that Christ Offered to God ) ver . 25 , 26. Nor yet that he should Offer himself often , for then he must often have Suffered . No Offering without Suffering : But Christ Suffered but once , therefore he Offered but once . Nay , says the Apostle , Now once in the end of the World hath he appeared to put away sin by the sacrifice of himself . That which Christ did once he does not do always ; but if Christs appearing before God in Heaven , be the offering of himself in sacrifice , he does it always to the end of his Mediatory Kingdom . ( 2 ) But what was it under the Law , to which the Intercession of Christ answers ? To this he returns thus : As the Death , &c. so his continual Intercession for us in virtue of his Blood once shed , and once offer'd to God , answers those frequent Expiations by Sacrifice under the Law , especially to that General Sacrifice on the great Day of Expiation , when the High-priest enter'd into the Holy of Holies with the blood of Beasts : As the Death of Christ , his Ascension , and presenting his Blood to God , answers that one , so his Intercession answers the other . Yes indeed , just so , with so much Truth and Regularity of Proportion ; that is , with just none at all . What parallel he can fancy between Expiation and Intercession , I cannot divine : This I know , 1. The Expiations by Sacrifice under the Law , were by Blood-shedding ; It was the Blood upon the Altar , as the Life of the Sacrifice , that made Expiation , Lev. 17. 11. but in Christs Intercession there is no shedding of Blood. 2. The Expiations by Sacrifice under the Law , were by the Death of the Sacrifice , and so was the Expiation of Christ : And so says our Author too , p. 327. He hath made a perfect Expiation for our sins , by dying once ▪ p. 328. He procures the Pardon of our sins by his Death : But in Heaven there is no Death ; and yet he says , The Intercession of Christ answers the Expiations by Sacrifice under the Law ; that is , just as much as Life answers Death : But how to make our Author friends with the Apostle , will be difficult , who is so hard to be reconciled to himself . 3. The Expiations which were made by the frequent Sacrifices , were all without the Holyest , but the Intercession of Christ is in the most Holy place : And is not this a famous correspondency ? But how clear is all this , if we could be reconciled to the Scriptures ? Where the Death of Christ upon the Cross , answers all the Expiatory Sacrifices under the Law , and the Intercession of Christ at the right Hand of God , or his appearing continually in Heaven before his Father for us , answers the High-priests entering into the Holy of Holies , with that Blood which had been before shed at the Altar . But whereas such was the imperfection , such the poverty of the Types , that no one was able to Answer all the Concerns of a Sinner , no one could express all the various respects that a guilty Person had to God , and his Law ; and therefore it was necessary that various Sacrifices should be instituted , that they might represent those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which it was impossible they should perform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Lord Jesus Christ by one Offering hath perfected for ever them that are sanctified , Heb. 10. 14. For where Remission is , there is no more Offering for sin , v. 18. When therefore our Author affirms , so secure of Contradiction , That Christs continual Intercession answers those frequent Expiations under the Law , especially that on the great day of Expiation ; he has said enough to determine this Matter : For if there were frequent Expiations under the Law , besides that of the Feast of Expiation , and that there be any thing in Christs Sacrifice answering to them ; it follows , that Christs Expiatory work was finish'd before his entrance into Heaven ; for the Blood of those other Sacrifices never came within the Holy of Holies , which answers to the true Holy Place where Christ makes continual Intercession for us . All this while the Reader ought charitably to believe that our Author is discoursing what influence the death of Christ hath upon our Acceptation with God ; To which he has answered , that it Confirms a Covenant , it procures a Covenant , though how it procures a Covenant he has not yet informed us ; Justification , Reconciliation , Redemption are not the proper and immediate effects of his death ; nor indeed is any thing so , but the abolishing ceremonies , and conforming such a Covenant , as he has obtruded upon us , and for confirming that which he calls the Covenant , there was the least need , and I think no need at all ; but he closes up the whole with a parcel of good words ; Christ ( says he ) procures the pardon of our sins by his death , and dispenses this pardon to us by his Intercession : Is not this very Canonical , and Orthodox ? yes sure ; but now mark his interpretation of himself : He sealed the Covenant of Grace by his blood , and intercedes for us in the virtue of his blood . So that he wheels about again , and Procuration is turned into Confirmation : Christs procuring the pardon of sin is no more than that he has scaled this Doctrine , that whosoever believes and obeyes shall be pardoned ; Expiation that 's owing to Christs intercession in heaven , and reconciliation is nothing but making the Iews and Gentiles friends , and preaching the Gospel to reclaim men from their debaucheries . Notwithstanding all this our Author will not be beaten out of it , but that he and his principles are better friends to the blood of Christ , than those men that pretend to magnifie it : for they attribute no more to it than the non-imputation of sin ; that Christ by his death , bearing and undergoing the punishment that was due to us , paying the ransom that was due for us , delivered us from this condition ( the wrath , and curse of God and his whole displeasure , &c. ) But now our Author ascribes much more than all this comes to ; For ( says he ) the Scripture gives us a different account of it , we are said to be justified , and redeemed by the blood of Christ , nay we have boldness to enter into the Holiest by the Blood of Iesus ; we have admission into Heaven it self , but the Doctor ( Owen ) says , that the Blood of Christ makes us innocent , but cannot give us a right to the Kingdom of Heaven . And now what comparison is there between these two ? The summe of the business is this : Our Author attributes perhaps more to the Blood of Christ in wordy complement , but what the Doctor ascribes to the Death of Christ , he does in reality : Our Author will confess , that we are redeemed by the Blood of Christ ; but when you come , ( as all that are not Children will come ) to examine what he means by it , then it shrinks into this : Christ by his Death confirmed the Promise of Pardon and Life to them that Believe and Obey , and this Promise he has appointed to be declared to the world , and when men believe it , and obey the Gospel themselves , they are then Redeemed ; Christs death is no immediate , no proper Cause of Redemption , no price pay'd to God , accepted by him for poor Captive Sinners : Nay our Author will not stick to say , We are justified by the Blood of Christ too , but when you come to sift his Notion , it 's all bran ; he confirmed the Promise , which when we believe , and obey the Gospel Commands , we are justified ; so that in my weak Judgement , it had beeen commendable in our Author , to have been very sure that he attributes any thing at all to the Death of Christ , as the proper Cause of that Mercy , before he enter'd into Degrees of Comparison with others ; something I do perceive indeed he would attribute to Christs Death , Viz. The confirming of a certain Covenant , but so feebly asserted , so weakly proved , that it needs the Candour of the Reader : But now what doe these other men attribute to the blood of Christ ? Why Nothing but Non-Imputation of Sin , bearing and undergoing the Punishment that was due to us , paying the Price that was due for us ; delivering us from this Condition , ( The Wrath , Curse , and whole displeasure of God , ) and that by the Death of Christ , all Cause of Quarrel and Rejection is taken away : And if this be Nothing in our Authors Arithmetick , we desire he will ascribe more to it , if he can justifie it when he has done : But the truth is , our Author is most grievously gulled in this business ; He reads their Writings who are too crafty for him , and smile to see how little he understands of them : Though these men attribute no more to the blood of Christ as shed on the Cross , yet they are willing to let him know , that they attribute more to the Blood of Christ than as it was shed on the Cross : The Blood of Christ , and the Death of Christ , are not Expressions of equal latitude : All the Concerns of Christs Blood are not comprehended in his Death ; for they consider it as that in the virtue whereof he intercedes for them upon the Throne of Grace ; as that which gives them a holy and humble boldness to draw nigh to God , the Quarrel being removed by his Death : And that our Author may see his own delusion herein , I shall give him a short Collation from that person whom he contends with : Exercit. on Heb. Vol. 2. p. 99. There are Two general Ends of Christs Interposition : 1. Averruncatio Mali , the turning away of all Evil , hurt , dammage , or punishment , on the Account of our sins , and Apostacy from God : 2. Acquisitio Boni ; or , the procuring and obtaining for us , every thing that is good , with respect to our Reconciliation to him , Peace with him , and Enjoyment of him ; and these are intended in the general parts of his Office. For , 1. His Oblation principally respects the making Atonement for sins , and the turning away Gods wrath , which is due to Sinners , wherein he was Jesus the Deliverer , who saves us from wrath to come . And this is all that is included in the Nature of Oblation , as absolutely considered ; but it had a farther Prospect , for with respect to that Obedience which he yielded to God therein , according to the Terms of that Covenant , betwixt the Father and Christ , it was not onely Satisfactory , but Meritorious ; that is , by the Sacrifice of himself , he not onely turned away the wrath of God that was due to us , but also obtained for us Eternal Redemption , with all the Grace and Glory thereto belonging . And now if our Author will but ascribe any of all these things to the blood of Christ , as its proper and immediate Cause ; he may hope to perswade the world , that he is willing to ascribe something to the Blood of Christ I know well he will say , That the Blood of Christ is said to Redeem us , is said to Iustifie us ; these are Scripture Phrases indeed , the sound of words carries it thus ; but when he comes to open the Meaning of things , the Blood of Christ does neither redeem , nor justifie us , but after multitudes of Deductions , and great windings of Inferences , and Conclusions , one upon the Neck of another ; it does that , which does another thing , which procures a third , which leads to a fourth , which brings us to believe , that Belief may possibly bring us to Obedience , and when all is done , it 's our Obedience that justifies us : And we owe our Acceptation with God to our own Obedience , and he is more inclined to think , that nothing can justifie us , rather than to own it due to the Righteousness of Christ imputed , as he expresses himself , p. 272. And now at length he once more casts up his Reckonings : Our Righteousness , and Acceptance with God , is wholly owing to the Covenant which he has purchased , and sealed with his own blood . What a rare sound does that word purchase carry with it ? But , 1. He has purchased no more , than that we shall be Pardoned and Saved , if we Believe and Obey , without any Ability purchased to Believe and Obey . 2. Christ did not purchase any one single , spiritual Benefit for us , as the Cause of it , immediate and proper . 3. He purchased Nothing but that he may lose the whole Benefit of his Purchase . 4. Obedience will as soon save us without the Blood of Christ as with it : Lesser Obedience with that Blood , is not more acceptable to God than Greater without it : But this he will call an Influence upon our Acceptation with God. I confess , he is a Free-man , for ought I know , and may call , or miscall Things , as he has done Persons at his pleasure , but surely no man whose understanding is his own , would ever call this an Influence upon our Acceptation with God ; A contingent , uncertain Influence it may have upon our Obedience , but none at all upon the Acceptation of our Obedience . An act of Love to God , is as welcome and acceptable to God at this rate , without Christ as with Him : But this is the Misery of it ; when Men must say something , and yet cannot tell well what to say , but either on the one hand they must flie in the Face of the Scripture , which they hardly dare do ; or else on the other hand renounce their beloved Errors , which they are resolved never to do ; then must the Scriptures be wrested to their crooked Sentiments , instead of Rectifying their crooked Notions by the straight Rule of the written Word . [ 2 ] Having now Informed us what Influence the Death of Christ has upon our acceptance with God , it remains that he Instruct us with equal Ingenuity , what Influence the Righteousness of his Life has upon God , for the same end ? But here he will be to seek , for having assigned in words so much to the Death of Christ , there is nothing left for his Life . No matter upon which it may work ; but seeing all the former was in pretence , there is Employment enough for it left still . Though the pardon of sin , and our justification , be attributed ( says he ) to the blood of Christ , yet I could never persuade my self that this wholly excludes the perfect obedience , and righteousness of his life : He cannot persuade himself ; very strange ! what had he attempted to satisfie his judgement about the exclusion of Christs righteousness , and yet could he not be persuaded ? yes , persuaded he was to exclude it , but not wholly to exclude it , there were some rubs , and little scruples in the way , that he could not get over : but had he improved his own principles , and built upon his own foundation , I could have shewn him a way how he might wholly have excluded it , for p. 243. he gives it us as a Note worth our observing that in the whole New Testament there is no such expeession as the Righteousness of Christ ; And p. 78. he lays it down as an infallible maxime ; That we cannot draw any one conclusion from the person of Christ , which his Gospel hath not expresly taught ; seeing then we cannot safely draw any such conclusion from Christs Person , and the Scripture has not expresly taught it , what should hinder him from a plerophory in this point , wholly to exclude that from his Creed , which is not expresly taught in the Scripture , and therefore may not be drawn from the consideration of his Person by consequence . And if his scruples had been but as strong against the righteousness of Christ , ( or he had been in the scrupling mood ) as against the justification of Abraham by the righteousness of Christ , this matter had been put out of doubt with him wholly long before this . In the mean time , The righteousness of Christ is mightily beholden to his good Nature , that when by his principles he might , yet out of civility he would not , and therefore could not wholly exclude it : Some Place , some Room it shall have , some Remote and Improper causality , as the Death of Christ had in our Acceptation with God : But what may be the Reason why he could not altogether , as well as almost exclude it ? O , he tells us , that the Apostle tells him , Ephes. 1. 6. That we are accepted in the Beloved . And is this the great difficulty ? Alas , one of his Wedges would make this little Knot flie at the first stroke : May there not possibly be given another meaning of it ? Must it needs be Interpreted of Acceptation through the active Obedience of Christ ? This would have done the work . Or thus , Our acceptation is ascribed to the Obedience of Christs Life , because that has a great Influence upon us to make us Obedient , which is that Righteousness for which we are accepted of God. The Example of Christ has given us a Pattern of Obedience , which when we Imitate , we are accepted of God ; but what now if he had played one of his Omnipotent Machines against the Text , he might have Batter'd down the Conclusion with ease . By the Beloved , is meant Christ , by Christ , is meant the Gospel ; by the Gospel is meant Obedience , and then the sence is no more but this ; We are accepted in the Beloved , that is , We are accepted for our selves . And I must needs say , this had been a far more Rational Course , than that he has taken with the Death of Christ : Ay , but ( says he ) whatever rendred Christ beloved of God , did contribute something to our Obedience : Something ? That 's a huge Kindness indeed ; There 's a vast distance between something and nothing , and yet it may be such a something , as is next to nothing . Well , we are glad of a little till we can get more : For because he was beloved of God , we are accepted for his sake : That 's high , and surprizing . But still , What kind of Cause was Christs Obedience of our acceptance ? One of the Poorest , Lowest causes in the World , is one that they Nick-name a Causa sine quâ non ; which yet is properly no cause at all ; And yet our Author when time was , could tell us , pag. 43. That had Christ never appeared in the World , yet we have reason to believe God is thus Wise , Good , and Merciful , to forgive us our sins , when we return to our Duty : Such a Cause was the Death of Christ of our acceptance . Pag. 46. Gods requiring such a Sacrifice as the Death of Christ for the Expiation of our sins , was not because he could not do otherwise . If now we might have been accepted without his Incarnation , I presume we might have been so without his Obedience ; and then it is not so much as that little nothing of a Causa sine quâ non : But this is pure Trifling ; For the Question was , What Influence Christs Righteousness has upon our acceptance with God ? He answers , That because Christ was beloved , we are beloved for his sake . That is , Christs Obedience has an Influence upon our acceptance ; but what that Influence is , remains a Secret : Suppose the Question had been , Why are we accepted for Christs sake ? The answer might have been , His Obedience has an Influence upon our acceptation . Those two words , [ Influence , and Sake , ] are like two Rackets , that Toss the Ball from one to another , to the end of the Game : However , Rebus sic stantibus , under our present Circumstances ; I would gladly know , What that Influence is ? Why , He thinks no man will deny that God was very highly pleased with the perfect Obedience of our Saviours Life . Truly , I think so too , and perhaps it may be the last time that we shall be both of a mind : But yet to put it upon thinking , is a more cunning way of Tempting our unbelief to appear against it . Had it been a truth wherein our Authors affections had been bespoke , I doubt not but we should have had better Proof than his thinking , or standing to the Courtesie of mens denyal : But still , still the Difficulty presses us : Why God should be ever the more pleased with our Obedience , because He was pleased with Christs ? For if no consideration be had of Christs Obedience in the Justification of a sinner , as that which God accepts for our Non-obedience , I do not see , but God had been as well pleased with our Obedience without Christs Obedience , as with it : The Obedience of Christ was a Transient thing , it 's past and gone long since , and how it should come in remembrance before God , at this day , that for the sake of it , we should find savour in his Eyes ; is ( without the Doctrine of Imputation ) very unaccountable . Why , that is the thing wherein our Author will at length Resolve us . We know ( says he ) how many Blessings God bestowed upon the Children of Israel , for the sake of their Fathers , Abraham , Isaac , and Iacob , who were great Examples of Faith and Obedience , which made them very dear to God ; and there is no doubt but God was more pleased with the Obedience of Christ , than with the faith of Abraham , and therefore we ought not to think that we receive no Benefit by the Righteousness of Christ , when Abrahams Posterity was so blessed for his sake . I have several humble Propositions to make upon this Discourse . 1. We ought not to think that we have no benefit : But how shall we do to know what that Benefit is ? Great or Small , Spiritual , or Temporal ? Must we content our selves with thinking ? Surely , we have some benefit , if we could but tell what it was : It may be , we may want that benefit ; and may have it for asking , for his sake , and yet still we must not know what it is ; or it may be some small benefit that cannot be seen without a Microscope ; such it may be , and yet answer all the necessary Import of his words . 2. We ought not to think that we have no benefit : But have we the benefit of acceptation with God ? For that was the Question , if I have not forgotten , as well as our Author : So that though we should be so charitably credulous as to take it upon one of our Authors Say-soes , and Thinkings , that we have some benefit by it , yet if it be not the very benefit under Dispute , it 's monstrously Impertinent . 3. We ought not to think : But what if we do think so ? With what argument will he compel us to alter our Judgments ? For I see this is his Device , when he has no mind to a Truth , to lay the Proof of it upon thinking , and a well fortified fancy . 4. Let us now examine his Similitude : God ( says he ) bestowed many Blessings upon Israel , for the sake of their Fathers . But , 1. VVere they accepted of God , Pardoned , Iustified , for their Fathers sake ? If not , How will it follow , that we are Accepted , Pardoned , Iustified , for the sake of Christs Obedience , because they received some common Favours for the sake of Abraham ? 2. VVould God give them any blessings for their Fathers sake , unless they walked in their steps ? If not , then they were not accepted for their Fathers obedience-sake , but for their own : For why should they need the sake of their Fathers Obedience , to procure them Blessings for their Obedience , more than their Fathers needed the sake of another to procure them Blessings for their Obedience ? But if so , that God did give them many blessings for their Fathers sakes , though they walked not in the steps of their Faith , and Exemplary Obedience : That is indeed to the purpose , but then it will be in danger of proving that God may give us Gospel blessings for Christs sake , though we walk not in his steps . Indeed we read , that when Israel was most unworthy , and had provoked God most , that God did remember his Covenant made with Abraham , Isaac , and Iacob , and God may have special Favours too for sinners , who personally considered are unworthy of the least Mercy , which some will call the Imputation of Christs Obedience . 3. The true account of those Favours which God bestowed upon Israel for Abrahams saké , is this : God had made a Promise to Abraham , that in his Seed all the Nations of the Earth should be blessed . That is , That in the Messiah which should come of his Line by Isaac , there should be a Blessedness or Happiness , ) provided for the miserable undone VVorld : This Promise was afterwards clear'd up to Iudah , that the Messiah should be conveyed to the VVorld by his Tribe ; this being an absolute , irrevocable Promise , that God would out of that People , that Tribe , deliver a Saviour to the VVorld : It was necessary that God should preserve that Tribe , that People , out of which the Messiah was to come ; and as it was necessary for the truth of the Promise , that that Tribe should be continued in being , so was it necessary for the evidencing of the fulfilling of the Promise , that that Tribe should be continued in some considerable state of Visibility in the VVorld ; that so the Promise might not only be made good in it self , but that it might be made out that it was made good , to the Conviction of Gain-sayers . This was the Reason why , when Iudah had sinned , and God Corrected them , yet still He remembred this Covenant ; he left his People a Lamp for Davids sake , on this account that People escaped utter Extirpation , when they were upon the borders of Desolation : To this Zachary imputes the giving of the Messiah , Luke 1. 72. To perform the Mercy promised to our Fathers , and to remember His holy Covenant . The Oath which he Sware to our Father Abraham . 4. Perhaps this may be some account of it : The Covenant which God made with Abraham , he made with his Seed also , Gen. 17. 7. I will be thy God , and the God of thy Seed . Abraham therefore , and his Seed , were but one of the Parties to that Gracious Covenant ; and therefore God in his Providential Dispensations dealing with them as one Body , the Obedience , Holiness of Abraham the Head , was considered as the Obedience , and Holiness of the Body , so far at least as to turn away temporal Evils , and procure temporal Mercies : And if this be so , we may consider Christ and Believers as one Mystical Body , and God in Covenant with Christ their Head , and in him with them , and then our Authors Argument will hold , though his Cause break : If God for the sake of Abrahams imperfect Obedience , yet as he was the Head of the League , gave so many temporal Mercie to Israel ; surely then , God for the sake of Christ , the Head of all that the Father hath given him , will bestow Spiritual and Eternal Mercies ; for , the Head and Members making but one Body , the Obedience of the Head , is reputed the Obedience of the Members : And as the Blessings which God bestows for Christs sake , are Transcendently g●…eater , than those bestowed on Israel for Abrahams sake ; so is the Obedience which Christ performed upon it's own account , and the Dignity of the Person , infinitely beyond the imperfect Obedience of Abraham ; and the Union which Faith makes with Christ is a stricter Union , than any Natural , Civil , Political Union , that could possibly be , between Abraham and his Posterity . Thus I have endeavoured to Vindicate our Authors Argument ; but I am sure he had rather it should perish , than be thus justified . But is it not strange , our Author should tell us , That he knows how many Blessings God bestowed upon the Children of Israel for their Fathers sakes , and yet not acquaint us with one single Blessing that God bestows on us for Christs sake ? For the sake of Christs Personal Obedience ? I wish I had so much Interest in any Friend of his , that had that Interest in him to perswade him to acquaint us freely , and open-heartedly , what those blessings are , and how procured ? Why , just now he comes to it : The Righteousness of his Life , and the Sacrifice of his Death , both serve to the same end to establish , and confirm the Gospel-Covenant : God was so well pleased with what Christ did and suffered , with the obedience of his Life , and Death , that for his sake he entred into a Covenant of Grace with Mankind . Very good , what needed all this Circumlocution , and Periphrase ? To beat about , and about the Bush ? Had it not been more Civil to have given us our doom in plain English , than to Tantalize us with sugared hopes , and expectations of some great matter from Abraham , Isaac , and Iacob ? Some would say , 1. That this ascribes more Influence to Abrahams Obedience than thus to Christs ; for God for the sake of Abraham's Active Obedience entred into a Covenant with Israel , and chose them to be his peculiar People , without the Death of Abraham : but the Obedience of Christs Life , and Death , must both concur to procure this Covenant ; and yet it is such a one , as I suppose God would not refuse upon as small an account as the sake of Abraham . 2. Some will say , this is not to Answer the Question , but perplex it : The Question at first was , what influence the Righteousness of Christs Life , and the Sacrifice of his Death have upon our acceptation with God ? He Answers , They serve to establish the Covenant ; they confirm to us , that God will pardon , and save us if we believe and Obey : but what if I Obey without such confirmation , shall my Obedience be rejected without it be performed upon that Confirmation ? Ay , but God entred into this Covenant of Grace for Christs sake : Still I say that 's not an answer , but the bandying the Question upon us again a hundred times over : Why should his Life and Death have such an influence upon God to make that Covenant ? Why should they Operate that way ? What connexion is there between Christs active and passive Obedience , and such a Covenant ? But sure we forget our selves , for we are enquiring into the influence of Christs Active Obedience : And ( 1. ) For Confirming a Covenant ; let any rational Man satisfie me how The Obedience of a Person perfectly holy , pure , spotless , sinless , being accepted of God should prove this promise , That therefore God will accept them whos 's best Obedience is imperfect , and defective . This is so far from confirming it , that God will accept me , who am a Sinner , that it leads to utter dispair of acceptance with him ; seeing I came so infinitely short of my pattern : What hope can a sinner have of acceptance , from a consideration that God has accepted Christ , who was no sinner : If Faith was ready to believe that God would accept him that believes and obeys ; yet had it seen Christs Faith and Obedience , and his acceptance thereon , it might have stagger'd him that ever such pitiful things as his Faith and Obedience should find favour with God. And if Faith was so strong , as to overcome that difficulty , as to believe the Promise notwithstanding this staggering Example ; yet it 's far enough from Truth , that a sinner should believe the promise ever the more , that his imperfect Service should be accepted and rewarded , because Christs entire obedience was so . Nay , without question it had been a greater confirmation of that promise , to have had assurance that God had pardoned some hainous Offender , some flagitious wretch , who deserved Condemnation , than to behold him accepting a Person not obnoxious to Condemnation : So says the Apostle , 1 Tim. 1. 16. Howbeit for this cause I obtained mercy , that in me first Iesus Christ might shew forth all long-suffering , for a pattern to them who hereafter should believe on him to Life everlasting . The Pardon of a Blasphemer , one injurious , a Persecutor , is a stronger confirmation that God will pardon a sinner , than the acceptance of Him that had done no wrong , neither was guile found in his mouth . ( 2. ) But now for Gods making such a promise for Christs sake , or entring into a Covenant to pardon , accept for Christs sake ; this answers not the Question in the least : for , 1. It onely asserts , that God has declared openly , that he will do it . Now , a Declaration of Pardon , is not a Pardon ; a promise of acceptance , is not acceptance ; and therefore a Reason of , or Motive to such a Promise , such a Declaration , is not a Reason of , or Motive to Pardon and acceptance : Christs Obedience was so well pleasing to God , that for his sake he made such a Promise . Well ; but if my Obedience be little , Christs Obedience will not make it accepted , as if it were great ; if imperfect it will not render it accepted , as if it were perfect . 2. That God has made such a promise for Christs sake , answers not the Question ; for it s but turning the Question into an Assertion : As if we should enquire , what Reason is there that God should accept me for Christs obedience ? And he should Answer , there is a Reason , why God should accept me for it , but never shew the Reason : Or thus , What Cause is Christs Obedience , of the Acceptance of our Obedience ? And he should say , it is a Cause , but not shew the Cause . But then further , The Obedience and Righteousness of Christs Life was one thing which made his Sacrifice so Meritorious . I confess , I question the Truth of the Proposition ; had Christ Sacrificed himself as soon as he came into the World , his Sacrifice had been as Meritorious , being the Sacrifice of him that as Priest was God and Man ; and as Sacrifice , was the Sacrifice of him that was Personally United with God ; but I am not concerned to insist upon that at present : All I say , is , that it 's no Answer to the Question ; for to the best of my remembrance , ( and it 's not a full Twelve-moneth since the Question came before us ) the Question was , What influence the Righteousness of Christs Life hath upon our Acceptance ? and now we have got an Answer to another Question : What influence the Righteousness of Christs Life has upon his own Acceptance with God ? As if we were at the Old Childish Game of cross Questions : It was asked me , How many Miles it is to London ? and it was answered me , Thirteen shillings and a groat make a Noble . For what is this Meritoriousness of Christs Obedience ? did he Merit for himself , or for us ? If for himself onely , then it 's out of the Olives ; If for us , then that which he has Merited is ours . Merit denotes a proportion between the Work done , and the Reward received ; and it 's strict Justice in God to bestow upon us , that which another has Merited for us : if then Christ has Merited our Acceptance , we cannot but be accepted ; it 's Iustice we should be so . Again , what is it , that Christ has Merited ? Is it acceptauce ? Our Author will not say it ; what then ? Why , a promise of acceptance ; that is , that we shall be pardoned and saved upon Faith and Obedience : And this is the bottom of the bag ; when he has turned his discourse into a thousand shapes and forms , and varied his expressions infinitely , yet all amounts to no more than this , Christ has confirmed a promise , procured a promise , merited a promise , that if we believe and obey , we shall be pardoned , and saved ; and yet the answer to the Question is to come : For , 1. There must be a better Reason assigned than the Righteousness of Christs Life , why the Sacrifice of his Death should merit any thing ; for if his active obedience was due to Gods Law upon his own Personal account , it could merit nothing for another : The payment of a Debt , will not merit a reward ; and if the Righteousness of Christs Life did not merit any thing it self , it can never make his Death meritorious . 2. To Merit for us a reward , upon a condition , and never to merit for us that condition , is next to nothing , as the Case stands with us : For both Christ and we shall lose that which he has Merited , if our Obedience be left to the desultoriness of our own will , and the imbecillity of corrupt Nature : Upon the whole Matter I conclude , that according to his Principles our Author canot shew any one thing in all the Life and Death of Christ , that may render our Persons and Services more acceptable to God , than they would otherwise have been , upon equal Holiness and Obedience ; and therefore we must make our Application to Persons of other apprehensions in Religion , if we would have an honest satisfactory Answer to this Question : What influence the Righteousness of Christs Life , and the Sacrifice of his Death , have upon our Acceptance with God. There is a Text , which some think will shew us more of that True influence that the Righteousness of Christ hath upon our Acceptance with God , than all this tedious rambling Discourse of our Authors ; It is Rom. 5. 18 , 19. Therefore as by the offence of one , judgment came upon all Men to Condemnation , even so , by the Righteousness of one , the free gift came upon all Men to Iustification of Life : For as by one mans disobedience many were made sinners , so by the obedience of one shall many be made Righteous : From whence I have heard some Argue ; In the same sense that all are made sinners in the first Adam , all that are righteous are made righteous in the second Adam ; but in the first Adam , all are made sinners by the imputation of his Disobedience , therefore all that are righteous , are made so , in the second Adam , by the imputation of his Obedience . Again , If it was the Active Disobedience of the first Adam , whereby many ( even all that were in him , ) were made sinners ; then it is the active obedience of the second Adam , whereby Many ( even all that are in him , ) are made righteous ; but the former is true , therefore so is the latter . But ( says our Author ) This is the most that can be made of that place : This ? What ? Why this something , or this nothing , which he had said before ; That God was so well pleased with the Obedience of Christs Life , that for his sake he entred into a Covenant of Grace with Mankind : And if this be all that can be made of that Text , the Opposition must run thus ; As God was so ill pleased with the Disobedience of Adams Life , that for the sake of it he entred into a Covenant of Works with Mankind ; So he was so well pleased with the Obedience of Christs Life , that for the sake of it , he entred into a Covenant of Grace with Mankind . Really it must be so , Reader ; take it , or leave it ; for look what influence Adams Disobedience had upon God to provoke him to condemn the World , the same influence had Christs obedience upon God to please him to save the World. And will not this be a rare contrivance , to fancy a Covenant of Works , instituted after the Fall of Adam , when we are certain it was established before his Disobedience ? And so was the Covenant of Grace before the Active , and Actual obedience of Christ : However let us consider the most he can make of it . First ( says he ) there 's no necessity of expounding this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Righteousness of Christs Life , or his active obedience . This Answer of our Authors is like the Ariere banne , it 's never raised but in a case of extreme urgency : an Answer that will serve the turn of all the Atheists , Hereticks , and Miscreants upon Earth : If you tell them that Eternal Salvation is promised in the Gospel , they have it at their fingers ends , that there is no necessity that Eternal should signifie a duration beyond the Horizon of time : it 's used in other places for the lengthning out the existence of a thing to it 's own allotted period . Thus the Aaronical Priesthood was an everlasting Priesthood ; it was to continue for the Ever of the Iewish World. And as for that word Salvation , there 's no necessity it should signifie a deliverance from Spiritual Evils ; for besides that , there were no promises of any such Salvation in the old Testament ; the word is often used in the New , for temporal deliverance : As when the Apostle said , Except these abide in the Ship ye cannot be saved , Acts 27. But why is there no necessity of it ? It may well signifie no more than his Death , because the Apostle tells us , Phil. 2. 8. That Christ became obedient unto Death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but by his leave , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does indeed signifie obedient in general , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience in it's common Nature , without determining it's signification either to active or passive obedience ; but do they argue from the Nature and purport of the Word , that because Christs obedience is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore it must needs be active obedience ? No such matter ; but they argue from another hard word , Yeleped Antithesis , from the opposition that is there made between Adams disobedience , and Christs obedience . Thus the Dr. argued , if our Author durst have read him ; Com. p. 185. It 's opposed to the disobedience of Adam , which was Active ; The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Righteousness to the Fault : The Fault was an active transgression of the Law , and the obedience opposed to it , must be an active accomplishment of it : If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Adam was active , then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ must be active . But our Author will have the other bout with him . Christs offering himself in Sacrifice is called doing the will of God , Heb. 10. 9 , 10. And whether this be properly said or not , I will leave the Dr. to dispute it with the Apostle : But I do not perceive the Doctor has any contraversie with , though he has maintained many for the Apostle : They are very well agreed , for ought I perceive , nor shall they Quarrel if I can help it : The Doctor will not contend , that Christs assuming a body in order to the offering a Sacrifice to God , was not doing his will ; no , he pleads for it , to the cost of somebody : But this is that which he disputes , that in Rom. 5. 18 , 19. The Opposition between Adams Disobedience , and Christs Obedience , will prove them both of the same kind ; It 's acknowledged that Christ did actively obey in suffering ; his sufferings were Activo passiva : But yet the Obedience mentioned in the place before us , was an Active Obedience , because Adams Disobedience was so . One blow more , and then our Author will yield us the Cause : There is no express mention ( says he ) made in this Chapter of any other Act of Obedience whereby we are reconciled to God , but onely his dying for us , which makes it more than probable , that by his Righteousness and Obedience , the Apostle understands his Death and Sufferings . I assure you , I like it well when Men argue from the Context , provided they do not destroy the Text ; and had our Author Religiously observed this Rule , he had not turned his Readers stomacks so often with nauseous Interpretations , but yet I have a few things to offer to him : 1. That though there be no other act of Obedience mentioned whereby we are reconciled , yet there may be another act of Obedience mentioned whereby we may be compleatly justified . 2. Though there be no other act of Obedience mentioned in the fore-going verses , yet there may be one in this . No Laws of Cohaerence or Contexture , ever obliged an Author that he might not pass to new matter ; and so has the Apostle done in this place , and Case , as the Opposition most undeniably proves . 3. All that he says , makes it but more than probable : Now , had there been any colour for Truth of his Conceit , his confidence does not use to dwindle away into probabilities , but he had fetcht the Great Commander , and knock'd us all dead with irrefragable Demonstration ; for do you understand the Mystery of this [ more than probable ] when you hear him confess , that Matters seem to be against him , and but probably , or a little more than probably for him : You need not lay your Ear to listen in what quarter the wind ●…its . But then 4. — Nay , hold ; Our Author yields : Good Nature begins to work ; But yet ( says he ) these Expressions , his Righteousness , and Obedience , seem to take in the whole compass of his Obedience in doing and Suffering the will of God. All is well then , and Dr. Owen is a very honest Man again . And we will not vex our selves how to reconcile , more than probable Con : with seeming Pro. I have made some attempts formerly , and once more whilst our Author is in the tractable vein , I le try whether the Doctor and he may not be made good Friends ; for since our Author is coming towards a willingness to take in Active Obedience , it 's but attempting however to prevail with the Doctor not to exclude the Passive . Well , look once more : Com. p. 185. That the Passive Obedience of Christ is here Onely intended , is false ; so that all that the Doctor contends for , is , that the Passive Obedience is not solely intended to the exclusion of the Active . We are all agreed then in the meaning of the simple Terms , and it 's well if we do not fall out again about the Propositions that result from them : Let us now hear his Comment upon the words . The meaning of the words ( says he ) is this : That as God was so highly displeased with Adams sin , that he entail'd a great many evils , and miseries , and death it self , upon his Posterity , for his sake : So God was so well pleased with the Righteousness and Obedience of Christs Life and Death , that he bestows the Rewards of Righteousness on those who according to the strictness and rigour of the Law are not Righteous ; that for Christs sake he he hath made a New Covenant of Grace , which pardons our past sins and follies , and rewards a sincere , though imperfect Obedience . There are two Questions which he here undertakes to Answer . First , What Influence Adams sin hath upon his Posterity ? and Secondly , it is to be hoped that from thence we may at last know , What Influence Christs Righteousness and Obedience have upon our acceptance with God ? 1 Quest. What Influence hath Adams sin upon his Posterity ? To this he returns . God was so highly displeased with Adams sin , that he entailed a great many evils , and miseries , and death it self , upon his Posterity , for his sake : Now , all this is true , very true ; but whether it be the whole Truth , that which will satisfie the design of the Text I shall examine by and by . At present I shall onely make some short Notes upon it . 1. God ( says he ) was so highly displeased with Adams sin , that for his sake he entailed a great many evils . Now , had it not been fair to have shewn the Iustice , as well as the Highness of Gods Displeasure in such a proceeding with his Posterity ? That God was justly , as well as highly displeased with Adams Sin , never created a Doubt to any man ; but that he should be so highly displeased with the Sin of one single Man , to entail Evils upon Millions , upon all his Posterity , this would invite us to examine the Righteousness of the Entail . The Posterity of Adam knew nothing of Adams Sin , were not conscious nor consenting to it , and yet God involves them in the Consequences of Adams Sin. 2. God ( says he ) entail'd those Evils upon his Posterity for Adams sake : Now here 's the old Blind again : For to say , that God did it for Adams sake , implies , that Adams sin had an influence , and it had this influence , but how it could righteously or indeed possibly have that influence , is still a Question ; and till that be resolved , we shall never have the advantage from hence to know , How the Righteousness of Christ could have an Influence upon God , to shew us any kindness for Christs sake . 3. God ( says he ) entail'd a great many Evils and miseries upon his Posterity , for his sake . Now seeing there are but a Many ( though a great many ) evils entailed upon them , and not all Evils , it 's very much our Interest to understand which are the Entailed evils , and which our own Personal evils ; which are hereditary , and which of our own procurement ; that so having found out which are entailed upon us , we may search if there be not a way found to cut off the Entail , by the Recovery wrought out by Christ. And the rather , because the Text mentions not only Evils , many Evils , but seems to include all Evils ; As Life and Absolution , comprehend all spiritual Mercies ; so Death and Condemnation comprehend all spiritual Curses : And by these comprehensive words , the Apostle expresses those Evils which God upon the Account of Adam's Sin , has entailed upon Posterity . I know how easily our Author presumes to dock the Entail , by pleading , that Death signifies onely Temporal Death ; but the Apostle has obviated that Cavil , v. 11. As by one Man Sin entred into the world , and Death by S●…n , and so Death passed upon all Men , for that all have sinned . By one man , by Adam , that Sin whose wages is Death , and that Death which is the wages of Sin , enter'd into the world , even upon all his Posterity , for that all have sinned . And what that Death is , which is the Wages of Sin , he assures , by opposing it to Eternal Life , v. 21. As Sin reigned unto Death , so might Grace reign through Righteousness unto Eternal Life , by Iesus Christ our Lord. So again Chap. 6. v. 23. The Wages of Sin is Death , but the Gift of God is Eternal Life . 2 Qu. What Influence has Christs Righteousness and Obedience upon our Acceptation with God ? And had our Author answered the former question to purpose , he had answered this in it , and saved himself a great deal of needless pains in a New prosecution of it . But he answers : God was so well pleased with the Righteousness of Christ Life and Death , that he bestowes the Rewards of Righteousness on those , who according to the strictness and rigour of the Law are not righteous : That for Christs sake , he hath made a New Covenant of Grace , which pardons our past sins and follies , and rewards a sincere though imperfect Obedience . A few notes also I shall make upon this , and so dismiss it at present . And , First , here is certainly a great Iuggle in these words : God ( says he ) was so well pleased with the Righteousness and Obedience of Christs Life and Death , that he bestows the rewards of Righteousness upon us . Now these rewards of Righteousness ( be they what they will or can ) are either the proper and immediate effects of the Life and Death of Christ , or not : If they be , then I am sure he was tardy p. 323. The Apostles attribute such things to the Blood of Christ , as are the proper and immediate Effects of the Gospel Covenant : And what that is in his Dialect , I hope we are not to seek at this time of day . But if they be not the proper and immediate Effects of the Life and Death of Christ , then , 1. He has juggled here with his Reader , placing the rewards of Righteousness as bestow'd for Christs sake , before any Consideration of the Covenant . 2. If not , then he has not drawn a fair Parallel between the Influence of Adams Sin , and that of Christs Obedience : For he tells us , that God for Adams sake entailed a great many Evils , Miseries , nay Death it self , upon his Posterity ; there are particular evils entailed upon Individuals for the sake of Another , without any intervention of their own personal Transgressions : Ay , but there our Author will perhaps tell me , That the truth is , he means all this while , ( by a secret reserve , ) that Adams Posterity , when they commit Adams sin , or and other , they then render themselves obnoxious to those miseries , evils , and death it self : But then this is not to the purpose ; for then 't is not for Adams sake , but for their own : Not for that One Mans Offence , but for every mans own Offence , that judgement came upon them to condemnation : Which is not to interpret the Apostle , but dictate to him , and indite his Epistles for him . Miseries then , and a great many miseries , none knows how many , are entail'd upon Adams Posterity for his sake , without any intervention of their own sin : But now here 's no Blessing , not one single Blessing , entailed upon such spiritual Posterity of Christ , that they shall receive any one the least Favour , without the Intervention of their own Obedience : And so things are where they were at first . Secondly , I must note also , That he says , God bestows the rewards of Righteousness on those who according to the strictness and rigour of the Law are not righteous : That is , as he explains himself , they shall be justified or treated like righteous Persons : Now , 1. If God can treat them like Righteous Persons , who are not really so ; because he is so well pleased with Christs Obedience , why may not God conceive me to have done that which I have not done , as well as to be what I am not ? Why not to have obeyed in Christ , to have suffer'd in Christs sufferings , as to be a righteous Person in my self , when there is no such matter ? Andthus our Author has laid a block in our way , at which a well-meaning man , ( though against our Authors meaning ) may stumble upon the Notion of the Imputation of Christs Righteousness : It 's altogether unintelligible , how God should punish me for Adams fault with Justice , if Adams fault were not some wayes or other my own ; and fully as unaccouutable , How God should deal with me as righteous who am not so , for the sake of Christs Obedience , if Christs Obedience some way or other become not mine : I can easier satisfie my Reason how the Righteousness of the second Adam may make me righteous , and accepted of God ; than how the unrighteousness of the first should make me a sinner ; and yet Faith believes both , though it conclude stronglier for Christ , Rom. 5. 17. For if by one mans Offence Death reigned by one , much more they , &c. 2. God ( he says ) bestows the rewards of Righteousness on those who in strictness are not righteous , Let some enquire at his house , as they go by , What he means by the Rewards of righteousness : Is it Inherent Righteousness ? Then it 's Non sence ▪ or worse : God gives them inherent righteousness who have not inherent Righteousness , which in sensu composito is Non-sence , and in sensu diviso not agreeable to our Authors Principles : But if he mean , the rewards of Acceptation as righteous when they are not righteous , and this for Christs sake ; then either there will be some immediate proper effect found ou●… for the Obedience of Christs Life and Death , or else all comes to no more than this , That God will Accept us righteous or unrighteous , that is , right or wrong . 3. I would observe also , That he supposes God to have dispensed with the Moral Law : Which is News to me , and I confess I doe not believe it , nor shall I , till I hear it confirmed : Some Errors though speculative are da●…ble , and such may this prove : For if we like Fools goggled in with the Rhetorical Divinity of this Age , should Trust to Gods Abatements of his Law ; and at last it should prove , that God loved Righteousness , and hated Iniquity as such , we were in a most wretched , miserable , and undone Condition , merely by Trusting to Indulgence . I demand therefore good Counter security of our Author , That God will deal with me as righteous , though I be not so in the Account of his Law ; unless I be considered , as found in Christ , not having my own righteousness which is of the Law , but that which is by the Faith of Christ , the righteousness of God by Faith. The Moral Law is the Image of Gods Mind , his Nature transcribed into his Law ; and one jot nor tittle of this Law shall ever pass away : How much of this Law God will dispense with , what part of it , or what degrees of the violation of it , is to me unknown ; and if with any , whether he may not possibly dispense with the whole by the same Reason , is more than our Authors Principles can inform me ; he that may dispense with one part of it , may with another , and so of the rest : For where to stop , or put bounds to such a Dispensation as comes from the Grace of God , is very impossible to determine , unless we knew the true bounds of Gods Grace . And whereas our Author talks of the rigour of the Law , there 's nothing of it rigorous in its own Nature , and the least particle of it would be impossible to be observed according to its exact demands , if it were made the Law of our Iustification : He that breaks the Law in one point , is guilty of all ; and the Curse is denounced against him that confirms not all that is written therein to doe it . 4. The Difficulty remains to this day , Why God should be so pleased with the Righteousness and Obedience of Christ , that he should allow the Disobedience of Another . And it will remain for ever a Difficulty , both why God should inflict Evils upon the Posterity of Adam for his sake , or deal with them as righteous , who in the Account of his Holy Law are not righteous , for Christs : till we understand the true Nature of the Two Covenants , the one made with Adam and all his Natural seed ; the other with Christ , and all his spiritual seed ; both which Seeds were to stand or fall , according as their respective Heads and Representatives , should acquit themselves in point of Obedience and Disobedience towards God , and his most holy and righteous Law. The same liberty that he has taken , I question not but he will give , and I shall be very modest in a few Enquiries . ( 1. ) May we enquire , Whether what he allows of Influence to Adams Sin upon his Posterity , will satisfie the Apostles Intendment ? The Apostle asserts v. 18. That by the offence of one , judgement came upon all to Condemnation : v. 19. That by one mans Offence , many were made Sinners . And there are these things considerable : 1. That Adams Sin had this Influence upon Posterity , that they were made Sinners also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Transgressors of a Law ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deviate from a Rule , to come short of a Mark that is set us to aim at , as Suidas observes . 2. That the Posterity of Adam were so made sinners , that they were lyable to condemnation ; Iudgment came upon them to Condemnation : This I Observe , because some talk as if they were Sinners in jest ; but God lets the Sons of men know , that they are obnoxious to Condemnation for the Offence of that one Man. 3. The Apostle shews how they were made sinners , and how they were liable to Condemnation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they were so by a Constitution : God did not infuse sin into them , and make them sinners Inherently ; but they were made so by a Law-constitution : And it was needful that the Apostle should clear that Point , because the Vindication of Gods Iustice called for it : For how could God deal with them as sinners in respect of Condemnation , who were not first sinners in respect of Guilt ? Guilt and Condemnation do Reciprocally prove each other . To assert them to be sinners , proves them liable to Condemnation ; and to assert them liable to Condemnation , presupposes them to be sinners ; for what is Condemnation but the evil of Punishment inflicted , for the evil of sin committed . Nor can it consist with the Righteousness of the Iudge of the whole Earth , to treat them as sinners as to Punishment , who were not first so , as to Guilt contracted : To clear therefore the Righteousness of God , that he may be Iust when he Condemns ; we must understand , that the sin of Adam is one way or other made the sin of his Posterity : Several ways there are Contrived to Salve this Difficulty ; some say ( as was noted before ) that Adams sin being Imitated by his Posterity , they become sinners , and so liable to Condemnation . A dull Contrivance , which our Author himself will not allow , who asserts , that God was so displeased with Adams Disobedience , that for his sake he Entailed many Evils upon his Posterity ; but if there be nothing more but the Infection and Contagion of his Example , then it 's not for Adams Sin , Fault , or Offence , that they are made sinners , but for their own : In Defiance of the Apostle , and his way of Reasoning : the very truth is , God made a Covenant with Adam , and in him with all his ▪ Natural Posterity : Adam was not only the Natural Parent , but the Moral Head and Representative of all his Seed , and therefore according to this Righteous Law of God , his Offence was theirs ; what he forfeited , they forfeited ; what he lost , they lost ; he sinned , they sinned ; he came under the Condemnation , they came under it also : And this does fully satisfie the Apostles Reasoning ; By one Mans offence , many were made sinners ; by one Mans offence , Iudgment came upon all to Condemnation . And God has given us pregnant Instances of his Righteous procedure in Punishing the Members of Political Bodies , for the Offences of their Political Heads , 2 Sam. 24. Thus he Punisht Davids sin in Numbering the People , upon the People , who were Innocent in his Transgression personally ; and to say ( as some have ventured to say , ) That the People had sins of their own , for which God might Righteously punish them ; is to say a great Impertinent truth : For whatever sins they had of their own , for which God might justly have dealt thus with them , yet God Declares that this was the Impulsive cause of their Punishment , even the sin of David , with whom the People having a Political Union ( as our Author phrases it ) they made but one Body in the sight of Vengeance : And when others say , That this was but a temporal Punishment , and therefore it will not hold , that God should punish the Posterity of Adam spiritually for his Transgression , they say they know not what : For God will not be Unrighteous and Unjust , in Punishing the Sons of Men for that sin which is none of their own , in the smallest thing , from a Thread to a Shooe-latchet ; and the Rule of ▪ Justice in this Case , is the Law ; for if the Law was back'd by a Sanction of Spiritual and Eternal threatnings , then 't is Just with the Law-giver to Inflict the Punishment upon all that are under the Law ; our Union with Adam was another , a stricter Union , than the Israelites had with David ; it was Spiritual , the other Civil , External only : And therefore according to the Law of Union and Relation , though the Israelites could only suffer for Davids sin temporally , yet the Posterity of Adam may by Righteous Judgment of God , for Adams sin suffer Eternally . And now let us briefly see , whether our Author comes up to any thing of the Apostle , or no ? God ( says he ) was so highly displeased with Adams sin , that for his sake he Entailed a great many Evils , Miseries , nay Death it self , upon his Posterity . Nay , but says the Apostle , they were constituted sinners , Iudgment and Condemnation came upon them , though they had not sinned after the Similitude of Adams transgression ; the same Iudgment which in the Sanction of the Law , was threatned against Adams sin ; and now to Fob and Flam off this with Evils , Miseries , and never tell us what they were , not how it could be Just with God to Entail the least Evil upon them , or touch a Hair of their Heads for the sin of another , with whom they had no privity of Interest ; is to Reduce the sin of Adam as near to Nothing , as he has Reduced Christs Righteousness . ( 2. ) May we enquire also , VVhether that Influence which he allows to Christs Obedience , reach the Mind of the Apostle ? The Apostle affirms , that By the Obedience of one , many were made Righteous ; and that by the Righteousness of one , the Free-gift came upon all to Iustification of Life , v. 18 , 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Many , or the many ( of whom he Treats ) shall be constituted Righteous . For as all that were in the first Adam , all his Natural Seed , were by vertue of a Legal Constitution , Ordinance , and Appointment of God , made sinners in the Transgression of their common Head and Representative ; so all the Spiritual Seed and Posterity of Christ , ( which the Father had promised to give him as the Reward of his Death and Sufferings ) are by vertue of a New , a better Law-constitution made Righteous , by the Righteousness of their spiritual Head , and Representative : And therefore the Apostle , v. 14. tells us expresly , That Adam was the Figure of Christ : He did exactly represent the Headship of Christ towards all his spiritual Posterity , in that Headship which he bore towards his own Posterity : But the Apostle has said enough in this Chapter , to stomack the Pride and Restifness of humane Wisdom ; nothing more grating upon the Spirit of a Gallant , than that he should be made a sinner by the sin , or owe his Righteousness to the Righteousness of another . This is the summe of the Apostles Discourse : As the Posterity of Adam were made sinners , constituted such by a Law , and dealt with as such by God ; so are the Posterity of Christ made Righteous , by such another way of Justification . But then I assume , The Posterity of Adam could not be made sinners by ▪ the sin of Adam , otherwise than by the Imputation of Adams sin ; therefore the Posterity of Christ could not be made Righteous otherwise in the sight of God , than by the Imputation of Christs Righteousness : The Posterity of Adam could not possibly be made sinners by Adams first sin , any other way than by charging it upon them , according to the Terms of that Law under which he and they stood ; nor are the Seed of Christ capable of being made Righteous in Gods sight , by the Obedience of Christ , otherwise than by Imputing it to them , according to that New Covenant-constitution , called the Law of Faith and Righteousness , under which Christ and Believers do now stand . But if the word Imputation do Disgust our Authors delicate Ears , let him call it what he pleases , provided the Apostles Argument be satisfied , and his main Design secured ; let us now see how our Author comes up to the Apostle . God ( says he ) was so well pleased with the Obedience and Righteousness of Christs Life , and Death , that for his sake he bestows the rewards of Righteousness on those , who according to the Rigour of the Law are not Righteous : Wherein our Author and our Apostle come not near one another by many Leagues . 1. Our Author says , God bestows the reward of Righteousness on them that are not Righteous . But our Apostle says , we are made Righteous by the Obedience of Christ , before we can be accounted Righteous by God : The Holy God will not account half Righteousness for a whole one ; sinners may mock themselves , but they cannot mock God : That which the Law requires , must be had ; the Apostle tells us , 't is to be had in Christ : By his Obedience , through the Intervention of the Law-constitution of Faith and Righteousness , Believers are made Righteous . 2. Whatever is Lurking under the darkness of these Expressions , The Rewards of Righteousness ; the Rigour of the Law ; yet this we may be sure of , that all come to this in the Up shot : That God for Christs sake has made a New Covenant of Grace , which Pardons our past Sins and Follies , and rewards a Sincere , though Imperfect Obedience . I can compare our Authors Copia Verborum , his Variegated Equipollent Phrases and Expressions , to nothing so well as that of the Chymists , when they endeavour to bind Hermes , or in plain English , their fixing of Quicksilver ; they can Model it into many accidental Forms and Shapes , and yet the Cunning versute Creature will be Mercury again , do what they can ; unless some will compare it to the Young-mans Mistress in the Fable , that Brided it for a day , or so , but yet upon the sight of her old Game , put off her Personated self , and reassumed her real self again . Such Feats of Activity have we shown us , ever and anon by our Author , he can turn his words into more Shapes than Proteus ; tell us of this and that , but when he comes to himself , All the Influence that Christs Obedience has upon our acceptance with God , is , that we owe such a Covenant to it as he has described to us , and Contrived for us : Tells us , That God for Christs sake has entered into a Covenant , made a Covenant ; his Righteousness and Obedience have procured a Covenant ; are the Meritorious cause of a Covenant ; when the total Summe of all is no more than this , That God has promised to Pardon and Save us if we Believe , and Obey the Gospel , though we Obey not perfectly . So that at last , it 's our own Obedience that Recommends us to God , our own Righteousness for which we are Iustified : Whereas the Apostle is Peremptory , That by the Obedience of Christ we are constituted Righteous . His Conclusion is therefore this : That the Righteousness of Christ , is not the formal Cause of our Iustification ; but the Meritorious cause of that Covenant whereby we are declared Righteous , and rewarded as Righteous . I perceive the Righteousness of Christs Life , and the Obedience of his Death , are like to prove something ere long : One while they Confirm and Seal , another while they Procure , and at last they Merit a Covenant : I cannot but Examine particulars , though I have often done it . 1. The Righteousness of Christ , is not the Formal cause of our Iustification . Indeed , I think it is not : Never any Man in his Wits affirmed it so : Give but us leave to call it the Material cause , or the Meritorious cause immediately and properly of Justification ▪ and he shall take Formal cause , and deal with it at his pleasure . I think I have a Commission from all the Systematical Divines of Germany , the Voluminous Tigurines , and Bulky Low-Dutch , with those few that are left in England , to make a Bargain with him , Hard and Fast ; That the Righteousness of Christ is not the Formal cause of our Iustification . 2. Says he , It is the Meritorious cause of that Covenant whereby we are declared Righteous : A Meritorious cause sounds very high , if it had an honest Meaning : But what has it Merited ? Iustification ? By no means : What then ? Any particular Mercy , or Priviledge , or Blessing ? By no means , for then it would be a proper cause of it ; there 's an Exact and Severe proportion betwixt the Reward and the Work , in all Merit : What is it then the Meritorious cause of ? Why of a Covenant : But are we made Righteous by the Covenant ? Not at all ; only we are declared Righteous : But how does the Righteousness of Christs Life , and the Obedience of his Death , Merit such a Covenant at Gods Hands ? Nay , That he will not tell us . God was well pleased with them , but why he should be so , is a Secret which must be reserved for the coming of Elias . ( 3. ) The last thing I shall Exmine , is his Exceptions against our Interpretation of the Apostle . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shall ▪ be made Righteous ( says he ) is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shall be Iustified . Well , I agree to him : But then I say , the former Expression explains the way of our being Iustified ; that it is by Vertue of a Gospel-Law-Constitution , or Appointment of God ; who considering all Believers as one with their Redeemer , does Constitute them Just , and Righteous , ( there 's the Formal Cause ) in the Righteousness of Christ , ( there 's the Material Cause of Justification ) as all the Posterity of Adam are constituted Sinners , and liable to Condemnation by the Constitution of the old Law , as Represented by him their Common Head. 2. He excepts : That the Apostle tells us , ver . 17. Who they are that are Iustified by Christ , and shall Reign with him in Life ; not those who are Righteous by the Imputation of Christs Righteousness to them . But I do not hear the Apostle telling me one such word , whatever he has told our Author privately by way of Cabala : I hear him saying plainly , That as by one Mans offence many were made sinners , so by one Mans Obedience many were made Righteous : And because I cannot devise how possibly one Man should be made a sinner , dealt with as a sinner , Condemned and Judged as , and for a sinner , by another mans sin , unless he be some ways or other guilty of sin ; and because it is not the making of that one mans sin their own by Immitation and Example , that the Apostle speaks of , but by a constitution of a Covenant or Law : Therefore till I can find a better Term to express the Doctrine by , I shall call , Gods charging Adams sin upon his Posterity to their Condemnation , his Imputing it to them : And then because I cannot neither devise with my self , how one man should possibly be made Righteous by the Obedience of another , but that others Obedience must some way or other become his own ; and because to say Christs Obedience is ours by Imitation of his Example , is to cross the Apostles paralel , and to cross the Truth , for we Imitate it but in part and very Imperfectly ; therefore I shall take the Freedom also to call Gods constituting Believers righteous by the Obedience of Christ , his Imputing that Obedience to them for their Justification : provided always , that when more convenient and expressive Terms shall be found out , to satisfie the Apostle , this of Imputation be left indifferent : Well , but if not these , who are then ? Why those who have received the abundance of Grace , and of the Gift of Righteousness ; these are justified by Christ , these shall Reign with him in Life : It 's very true , the Apostle does tell us no less : And I cannot imagine how he should more fitly describe a justified person , that others may know him , and he should know himself , than by the Fruits and Effects of Justification , such as abundance of Grace are : For whatever our Author thinks of the Apostle , he does not use to describe a thing by it self , or something equally obscure , but by that which is more known and Obvious than the thing described : and therefore the Apostle seems not to describe Justification , but a justified Person by Sanctification : They that have received abundance of Grace , and the Gift of Righteousness , these are justified Persons ; not that Justification is from any Inherent work , but that the justified Person is only known to himself to be such , by an Inherent work , and to others by the fruits of it . This answer , I will deal truly with my Reader , came next to hand , I had it from our Author , and I presumed he would accept a bad one of his own , before a better of another mans : The Apostle ( says he ) tells who those are that are thus justified by Christ ; Nay then , thought I , that will kill no body ; for a justified Person may be described by his Qualifications , and yet his Righteousness , wherein he stands accepted before God , not consist in those Qualifications : But to deal plainly with him , I do humbly conceive , that the Apostle describes an Imputed Righteousness by that expression ; They which receive the abundance of Grace , and the Gift of Righteousness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the over-flowing and Redundancy of Divine Love , to accept a Surety to fulfill all Righteousness , and Suffer for us ; and abundance of Grace too , to let us in by Faith into the Righteousness of Christ's Life , and the Sacrifice of Christs Death : God might have held us close , and tyed us up to the Terms of the Old Covenant , and righteously have exacted of us a Personal compleat Obedience to every jot and tittle of the Law , as the Condition of Justification ; but though he has not abated of his Law , yet he has admitted a Surety , called therefore the Surety of the Covenant ; not only because he has undertaken for God , but for us also ; for a Mediator is not of one , Gal. 3. 19. And our receiving this abundance of Grace , is not the Receiving of inherent Grace into us , but our accepting by Faith this New Gospel-Law or Constitution of God , with the whole Man , closing with this gracious way of Justifying a Believer by Christ. But here our Author unhappily crosses me the way with one of his id est's . That is ( says he ) Those who by the Gospel of Christ , which is called Grace , the abundant Grace of God , are made Holy and Righteous . To which I say as I have sometimes said , That the Gospel ( as he describes it ) is not the Grace of God , but a real Doctrine of Justification by Works blanch'd a little to make it vendible . 2. The Gospel as it is a Revelation of Grace , is not the whole of the Grace of God ; the Gospel reveals more Grace to be in God , in Christ , in the Holy Spirit for us , than the Revelation of it : There is an Operation of Grace upon us , a Constitution of Grace with us , as well as a Revelation of Grace to us ; but this he will grant us , That Righteousness is called a Gift : so far good . But is it really a gift , or onely called so ; as Christs is called a Redeemer , called a High-Priest , called a Sacrifice ? I doubt this will prove nothing but Phraseology at last : He answers , 1. Negatively : It 's called a gift , because it is not owing solely to Humane Endeavours . Not solely ? But then it may be almost , and very near altogether owing to Humane Endeavours : The Grace of God may come in for a share , though a poor pitiful share : as he would not exclude the Righteousness of Christ wholly , totally , from having any concernment in our Iustification ; so out of his generosity he will not shut out Grace wholly , from interposing in our Sanctification . Haerebit in aliquâ saltem parte : Well , commend me to the memory of honest I. G. who , though a high trotting Arminian , would allow Free-grace ninety nine parts in the Conversion of a sinner , provided always , and upon Condition nevertheless , that Free-will might have one in a hundred : But what a Company of Rigid Bigots are these Calvinists , that will not abate one ace , not forgo a single Unite in a Hundred ? but they pretend they have no Commission to compound between Free-grace , and Free-will , and that God will not put his Right to arbitration : and indeed it were hazardous , for what sad terms had our Author made for the Rich effectual Grace of God , had the determination been put into his hands ? Righteousness is not owing solely to Humane endeavours : Natural strength , free-will , humane ability , shall have ninety nine parts in the Dividend ; and Grace that deserves all , must be content with one single lot , and perhaps a smaller pittance . And now what if this will not denominate it a gift ? just so much as you add to these Humane Endeavours , you substract from free-grace ; and whether that little , that very little concern , that grace has in this work , shall denominate it a Gift ; or that much , that very much which Humane Endeavours have in it , No gift ; must stand to the Courtesie of the Criticks , and great Masters of Language . 2. Affirmatively : It is wrought in us ( says he ) by supernatural means , by those powerful arguments and motives , and Divine assistances , which God in infinite Love hath afforded the World by Iesus Christ. I cannot express the transport of my mind at the first sound of these words ; supernatural means , powerful arguments , Divine assistances ; I began to suspect our Author was turn'd Calvinist , as he suspected Dr. Owen was turned Arminian , and with equal Reason ; for I presently found my Errour . The word Grace has a Considerable Name , and carries a good repute in the Scriptures , and therefore our Author will behave himself as decently towards it , as he can afford . But what is the meaning of these supernatural means ? Why , to speak liquidly , Means of Supernatural Revelation at best , but of no supernatural Operation : Some arguments suggested , which the light of Nature could not discover ; and some institutions , which depend meerly on the will and pleasure of God : for his powerful arguments , and Divine assistances , they are such Motives as being given by God externally , are left to the self-determining power of that great Idol , Free will : For when all is done , 't is the man who Converts himself : but this , and a great deal more , will not satisfie the claim of effectual Grace in the Conversion of a Soul to God : Who by the same power whereby Christ was raised from the dead , works Faith in the Soul , Eph. 1. 19 ; 20. Who works in us both to will and to do , of his own good pleasure , Phil. 2. 13. Who gives us the new Heart , and causes us to walk in his Statutes , Ezek. 36. 26. Who takes away the resistibility of the Soul , the stony heart , and Circumcises the Hearts of his People to Love the Lord their God with all their heart , Deut. 30. 6. But with such Cantings did Pelagius cover his abominations , talking of ineffable grace , wonderful grace , when all was but Revelation , or Grace the Name , suborned to destroy Free and effectual Grace the thing it self . After all these windings and turnings , our Author will give us a fair account , How we may be said to b●… made Righteous by the Righteousness of Christ : I hope it shall be an honest account , as well as a fair one , and then it 's welcome ; but whose hopes could have been so vain as to flatter him , he should live to see an account , and a fair account too , given by our Author , of such a Paradox ? But we attend ; Not that his Actual Obedience is reckoned as done by us , which is impossible . There 's the Negative : And this seems to go a great way in the Account , How we may be said to be made Righteous by anothers Righteousness ? Because it 's impossible we should be righteous by anothers righteousness : But why is this so impossible ? There 's no more impossibility in it , than that Adams Disobedience should be reckoned as mine ; which if it be not , let men shift , and evade , with all their cunning , they shall never be able to justifie Gods procedure with his Posterity , in entailing evils , many evils , and Death it self upon them , for Adams sake , if they be not guilty of the Crime . Suppose we had been in Adams place , had committed his sin , eaten the forbidden Fruit , in his stead , in our own Persons , what had the penalty been in our Authors Judgment , but evils , a great many evils , Death it self ? And what in the Apostles account but Iudgment unto Condemnation ? If then the penalty of sin may be inflicted , there 's a necessity that the guilt of the sin be imputed : It 's impossible indeed , that we should Personally have committed Adams sin , or performed that very Obedience which Christ performed , but not impossible ( according to the Constitution of the Law of the two Covenants , made with the first and second Adam ) that the Disobedience of the one , or Obedience of the other , should be ●…eckoned as committed , or performed by us : And when the Apostle shall expressely tell us , That by one mans Offence we are made Sinners ; Death is passed upon us , judgement come upon all to condemnation ; and therefore , and in the same way , by the Obedience of one , many are made righteous ; I shall see very good Reason before I quit my Faith , and renounce the Apostle , upon an idle Tale of I know not what impossibilities . Secondly , Affirmatively : Because we are made righteous both in a proper , and a Forensick sence , by the Gospel Covenant , which is wholly owing to the Grace of God , and to the Merits and Righteousness of Christ. I see now how hard it is to get our Authors Mind out of him : P. 320. The Covenant of Grace was then Owing to the Sacrifice of Christs Death , and the Righteousness of his Life : And p. 334. God for Christs sake made a New Covenant of Grace : But now it 's Wholly owing to the Grace of God , and the Merits and Righteousness of Christ : So that , 1. If the Grace of God , and the Righteousness of Christ , be Con-causes of the Covenant , and yet their proper concerns are not distinctly meted and bounded out ; he may allow as small a share to the Righteousness of Chhrist in procuring the Covenant , as he allows the Power of God in Conversion : Righteousness is not owing solely to Humane Endeavours ; well , it may not be wholly and solely owing , and yet within a very small trifle it may be wholly and solely owing to them ; so here : This Covenant is wholly owing to Gods Grace , and the Merits and Righteousness of Christ , but how small a little singer Christ may have in it , is a Secret , and till an admeasurement be made , will be so . 2. This Covenant is wholly owing to the Grace of God , &c. Now what he understands by the Grace of God , he has often told us : Pag. 322. The Grace of God is the Gospel : And pag. 334. The Gospel is the Grace , and abundant Grace of God : And the summe of this Gospel in words at length , and not in Figures , is , A Promise of Pardon and Life to them that believe , and obey the Gospel ; and then the short and long of this Business is , That the Covenant is owing to the Covenant , or the Gospel is owing to the Gospel , or the Grace of God is owing to the Grace of God. 3. The Grace of God , and the Merits of Christ are here assigned as Con-causes of this Covenant ; Now if it be of Merit , how is it of Grace ? if of Grace , how is it of Merit ? I can easily understand how Christ should merit Pardon and Life for me , and yet that this should be of mere Grace from God , to admit anothers Merits to procure those Blessings for me , which I cannot procure to my self : But I acknowledge my own weakness , I cannot understand , How this Covenant of his should be owing both to Merit , and Free-grace ; that is , How God should make a Promise to pardon freely , without any Consideration of making the Promise , and yet Christ should merit it at Gods hands , which implies a valuable consideration . But thus it must be , when men to save the Lives of two or three sorry Crotchets , will forsake the Conduct of the Scriptures , and lean to their own Understandings ; for the Scripture assures us , that Free-grace is the only Foundation of the Covenant of Grace , and that Christ himself is the Gift of God , Joh. 4. 10. who by the Righteousness of his Life , the Sacrifice of his Death , the Power and Prevalency of his Intercession , admits us into all the Grace , and Mercy , and Benefits of that Covenant , with Security to Gods Honour , and the Repute of all his Attributes . But ▪ 4. This is no fair or tolerable Account , How we may be said to be made righteous by the righteousness of Christ , because the Covenant is owing to his Righteousness , ( if it had been owing to it ; ) for , as fair an Account may be given , How we may be said to be made righteous by the Virgin Mary . If we may be said to be made righteous by any thing , to which that thing is owing by which we are really made righteous , then we may be said to be made righteous by the Virgin Mary : We are properly made righteous ( according to our Author ) by our own Obedience ; that this Obedience makes us so , is owing to the Covenant ; that Covenant is owing to the Obedience of Christ ; his Obedience is owing to his Nativity ; his Nativity to his Mother ; and that may be run up in the Genealogical Scale as high as Adam ; and thus at this rate , we may be said to be justified by Adam . And for this he has wisely made a reserve : A fair Account how we may be said ; that 's All. Not that we are so , but that we may be said to be so ; and the Mystery of it lyes here . The Scripture has said , that we are made righteous by Christs Obedience ; and we take it for granted , that the Scripture had not said it , unless it had been really true : but there are some , who doe not believe it to be really true ; and therefore they must set their wits awork , to find out how it may possibly be said to be true , and yet not really be so ; that so they may neither throw the Lye directly in the face of the Apostles , nor yet be compelled to wave their own Unbelief . But it seems there is a two-fold sence in which we may be said to be made righteous by the Gospel-Covenant . 1. Sect. A Proper Sence ; which is this . The great Arguments , and Motives , and powerfull Assistances of the Gospel , form our Minds to the love and practice of Holiness , and so make us inherently righteous . What needed all this pother and stir to no purpose ? The Righteousness of Christ contributes something , ( though he cannot tell what ) to the Gospel-Covenant ; this Gospel-Covenant contains , Promises and Duties , or Motives , Arguments , Reasons to Obedience ; now when these Promises prevail with us to love and practise those Duties , to perform that Obedience , then we become inherently righteous in a proper sence ; and so that none may take it ill , they shall have liberty to say , that we are made righteous by the righteousness of Christ : His Righteousness or Obedience was an excellent Pattern of , a strong Motive to our being righteous . Two things I shall oppose to this . ( 1. ) That to be made inherently righteous , is not the proper sence of being made righteous : This was indeed the proper sence of being Righteous under the Covenant of Works ; when a perfect , exact , compleat inherent Holiness , was the Matter of Justification before God ; and when it was attainable ; and it shall be once more the proper sence of being made righteous in Heaven , where the spirits of just men are made perfectly perfect ; but to us , in the way , it 's not the proper sence of being made righteous , but a Figurative sence , as we may call an Aethiopian white , because his teeth are so ; and it must be a stretching Synechdoche that will denominate a Christian Righteous by inherent Righteousness , if he shall compare the Attainments of a Pilgrim with the perfect Law of God ; but the proper sence of being made righteous , is that of the Apostle , Rom. 5. 20. By the Obedience of one Man many shall be made righteous ; made so perfectly and compleatly by the Constitution of the Law of Righteousness and Faith : for thus we are compleat in Christ , Coloss. 2. 10. through whom we are presented to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; unblameable , and unreproveable in Gods sight : so pure , that there is not a spot or blemish to be found in a Believer in the sight of God himself ; which upon the Account of inherent Righteousness , is impossible . Inherent Righteousness is properly Righteousness ( for so much as there is of it , ) but it is so imperfect , that it will not denominate any man properly righteous in the sight of God. ( 2 ) There is another thing which mightily discomposes this kind of Argumentation : We may be said to be made righteous by the Righteousness of Christ in a proper sence . Why so ? Oh! Because the Righteousness of Christ is one of those great Arguments of the Gospel that forms our Minds to the Love and practice of Holiness , and so makes us inherently righteous . Which is this ; The Righteousness of Christ , and our Righteousness , hang so loosely and contingently together , that it seems very absurd , to ascribe the Effect of the latter to the former : If indeed the Righteousness of Christ did properly , necessarily , and infallibly produce an inherent Righteousness in us , it were warrantable to say , we were made righteous by it ; but when the Connexion is so accidental , so uncertain , that the Effect depends upon our own Free-will ( as in the New Theology it does ) we cannot properly be said to be made righteous in this sence by his Righteousness : For when all these Arguments and Motives have done their best , That which does the work , is , Free-will and Humane Endeavour ; and therefore properly are we said to be made Righteous by them . 2. Sect. A Forensick sence ; which is this . The Grace of the Gospel accepts and rewards that sincere and Evangelical Obedience , which according to the Rigour and Severity of the Law , could deserve no reward . This Forensick , is a hard word ; and if I might presume to soften it a little with Interpretation , it should be thus : A Forensick sence of Justification , is a sence borrowed from Courts of Judicature , where the Judge absolving or acquitting a Prisoner of those Crimes wherewith he stood charged , does not doe it by making him innocent or honest , by infusing into him the Habits of Vertue ; but onely declares , That according to the Evidence he is found Innocent , Righteous , Just , and therefore , as the Law acquits him , so the Judge as the Minister of the Law declares him to be acquitted . Now the Question is , Whether our Author has given us a true Forensick sence of Iustification , or no ? His Sence is this : The Grace of the Gospel accepts , and rewards that sincere and Evangelical Obedience , which according to the Severity and Rigour of the Law , deserves no reward : which seems to me so far from a Forensick sence , that it 's the Forensick Non-sence of Justification ; for does a Judge pronounce and declare him righteous , whom the Law says , is unrighteous ? Can he justifie him whom the Law condemns ? The Judge sits not there as a good Natur'd Man , with a Chancery of Charity in his own breast , but as a Righteous Governour , to render to every man according to his works , weighed in the Ballance of that Law by which he is to judge : And shall we dare to fancy , that the Grace of the Gospel will pronounce that Man righteous , reward that Man as righteous , who is not righteous by the Law of God , if that be the Law by which he must be Condemned or Acquitted ? I will grant , that in a Criminal Cause , which by the Law deserves Bodily Punishment , if the Constitution of the Law will Allow it , the Judge may lay the Punishment of the Guilty Person upon another who will freely undergoe it , or that which is equivalent in the eye of the Law to it ; and acquit him , that in the first Consideration of the Law was not innocent : Let us apply it . God is the righteous Iudge of all the World , and by his Eternal Holy Law he will Judge the Sons of Men ; so true is God to his own Law , that he will not acquit and justifie him whom the Law condemns , nor Condemn him whom his Law Acquits , nor is it possible he should : To say the Sinner is righteous by the Verdict of his Law , when by the Verdict of the Law he is not righteous , is not consistent with the Veracity of that God who cannot lye : But there is another Law , the Law of Righteousnesse and Faith , which Sovereign Grace has set up , and this admits the satisfaction of Another , admits a Sacrifice , a Surety , even Jesus Christ the righteous , whom God hath set forth to be a Propitiation through Faith in his Blood , to declare his Righteousness , that he may be just , and the Iustifier of him that believes in Iesus : If now according to the Terms of this New Law of Grace , the Righteousness and Sufferings of this Jesus may be accepted for the Delinquents , then will there a genuine sence of a Forensick Iustification be found out . Yet let us examine these things further : [ 1 ] The Grace of the Gospel ( says he ) accepts and rewards that sincere Obedience . Let it be supposed he means the Grace of God , declared in the Gospel ; yet this is so far from being Grace , that it is not good Moral Vertue : Is that Grace , or something that deserves Another Name , to declare an Offender to be righteous when he is not so ? to pronounce he has kept the Law , when he has broken it ? and yet thus must the Grace of the Gospel speak , if it declares him righteous in a Forensick sence , who is a Violator of the Law , and yet has no Substitute to keep it for him : Here is some Provision made for an Imaginary Grace , to the destruction of real Iustice ; whereas , in the true Covenant of Grace there is a blessed Accord of all Gods Attributes , Mercy and Truth have met together , Righteousness and Peace have kissed each other . [ 2 ] If it be the Grace of God , or the Gospel , that accepts this sincere Obedience , then how do we owe this to the Righteousness of Christ ? what Influence has that upon God , to move him to accept and reward that sincere , yet imperfect Obedience , which his Law will not accept ? This is the thing that remains in the Clouds still , and upon our Authors Hypothesis must lodge there Eternally . [ 3 ] Our Author fancies a Rigour and Severity in the Law ; now what that should be , is not easily conceivable : Is it any of the Ten Commandements which is so rigorous above the rest ? which is it ? or how many are there of them ? and where has God dispensed with them , or it ? or what part of the Law is it , the external or the internal part , wherein the Rigour of the Law lies ? or is it no certain thing , but left to Discretion ? such as hath a latitude , in some greater , in some less ? or rather , is not this Rigour of the Law ( as 't is here applyed ) a great Name of Blasphemy , and reproach against the Law , and therein the Law-giver , all whose Commands , and every part and parcel thereof , are holy , just , and good ? And in a word , if God can dispence with his Law , and indulge the Violation of it , what Reason can be given , why he may not dispense with all the rest ? Why so he may , if our Author say true , p. 45. That part of Justice which consists in Punishing Offenders , was alwayes look'd on as an Instrument of Government , and therefore the exacting , or remitting Punishment , was referred to the Wisdom of Governours , who might Spare or Punish as they saw Reason , without being unjust in either . And therefore he concludes , There was no Necessity for such a Sacrifice as the Death of Christ , for the Expiation of Sin. He is now drawing his Conclusion , and I hope will draw to a Conclusion . So that our Righteousness is wholly owing to the Righteousness of Christ. I am in hope it will be owing to something before he has done . A little before , it was owing ( not solely indeed , but almost ) to humane Endeavours , and now the Debt is transferred , wholly to the Righteousness of Christ. And yet he flies higher in his Complements , to the Righteousness of Christ : Which ( says he ) in this sence may be said to be Imputed to us , because without this Covenant which is founded on the Righteousness of Christ , the best man Living could lay no claim to Righteousness or future Glory . And is it come to this ? Is there a sence , wherein the Righteousness of Christ may be said to be Imputed to us ? And must all men be Reviled and Persecuted with Scurrility , because they cannot Jump just into his Sence ? And yet the sence of this way of Imputation is Invisible : VVas it not possible for God to pardon without respect to Christ ? O yes ! Could he not reward sincere Obedience without regard to Christ ? O yes ! Could he not accept him that walkt uprightly before him , without any consideration had of Christs Righteousness ? Oh yes ! Could not God have promised to do all this , as well as do it without a promise ? No doubt of that : VVhy then might not the best man Living lay claim to that which God promised , upon performance of the condition of which he promised it ? Yes , indeed he might , had God promised it ; but before the appearance of Christ in the Flesh , he made no such promise : VVell then , all we have got by the Bargain is a promise that God will do that now , which he always would have done , and did do ( though not promise that he would do ) before the appearance of Christ , and if he never had appeared . If then this be the only sence in which Christs Righteousness may be said to be imputed to us ; it may be said to be imputed in no sence at all ; for it gives us no right upon which we may make a claim , only an evidence of right , whereby we may lay claim to Righteousness and future Glory : But why might not the best man living lay claim to Righteousness and future Glory ? Why , he supposes there was no such Covenant in the World before the appearance of Christ ; and he supposes that this Covenant was founded upon the Obedience , and Sacrifice of Christ. Here must needs be a great mistake . 1. Upon his own Principles . For pag. 252. he asserts , That Natural Religion is founded upon Natural Demonstrations , that God is a rewarder of them that diligently seek him : And that upon this Foundation , Abel and Enoch , proceeded in their serving of God , pag. 253. And that they pleased God by their Obedience , the Apostle assures us , Heb. 11. 4 , 5. And that Abel obtained witness that he was Righteous : And that Enoch before his Translation had this Testimony , that he pleased God. Now that which God Spoke by Natural Demonstration , to that , upon their diligent seeking of Him , they might lay claim ; but God Spoke by Natural Demonstration , that he was a Rewarder of them that diligently seek Him , therefore to that Reward they might lay claim : Yes , no doubt , a claim to that Reward , But what was that ? A meer Temporal transitory Reward . And was that all the Reward that righteous Abel was to have for his Sacrifice , for his serving of God ? Doubtless , for he was presently Murder'd for it . And was that all the reward that holy Enoch might claim ? Doubtless , for Good took him , Ttranslated him to a better Life , for before his Translation , he received this Testimony that he pleased God. 2. There 's a mistake upon better Principles : That which God Spoke by Revelation , to that they might lay claim ; but God Spoke to Abraham by Revelation , that upon his walking uprightly before him , He would be his God ; therefore Abraham upon his walking uprightly before God , might lay claim to it , that God should be his God. Ay , ( says our Author ) Be his God : No doubt of 〈◊〉 : But what does that signifie ? This was one of the great difficulties that lay in his way , to believe that Abraham was justified by Christ. For then , We must be well assured , that the Blessings promised to Abraham were Spiritual Blessings , pardon of Sin , and Eternal Life : And therefore this is Ignoratio Elenchi : But I profess my Name on the other side . And that the Promise that God would be Abrahams God , comprehended all that ever God Promised , or could promise to any of the Sons of Men : When God could Swear by no greater , he Swore by Himself ; and when he could promise no thing greater , he promised Himself : I will be thy God , is the Abstract and Epitome of the whole Covenant of Grace : 'T is that Gold in the Lump , which was afterwards beaten out into greater breadth , but still of the same weight . Summe up all the particular Promises in the Gospel , and the total Summe is no more than this , I will be thy God. And therefore when the Apostle gives us the Covenant of Grace , Heb. 8. 10 , 11 , 12. He describes it thus , I will be their God , and they shall be my People : That he will Write his Laws in their Hearts , that he will pardon their Iniquities , are some of the particulars included in that comprehensive Promise , I will be their God. 3. That which the Saints guided by the Infallible Spirit laid claim to , that they might justly lay claim to ; but the Saints guided by the Infallible Spirit , laid claim to an Eternal Reward , therefore to that Reward they might justly lay claim , Psal. 73. 24. Thou shalt guide me with thy Counsel , ( here below in my Passage and Pilgrimage ) and afterwards ( when I have run my Race , and finisht my Course ) receive me to Glory . The Epilogue to the whole is this : The Righteousness of Christ is our Righteousness , when we speak of the Foundation of the Covenant , by which we are accepted ; but if we speak of the Termes of the Covenant , then we must have a Righteousness of our own : The Righteousness of Christ will not serve the turn ; Christs Righteousness and our own are both necessary to Salvation : The first as the Foundation of the Covenant , the other as the Condition of it . Two things are here asserted : First , that Christs Righteousness is the Foundation of the Covenant : Secondly , that our Righteousness is the Condition of the Covenant . A brief Examination of which things , shall ease the Reader of any further attendance upon these Discourses . [ 1. ] The Righteousness of Christ is the Foundation of the Covenant of Grace : Let us hear his Proofs ; not a word : Peracta est haec Fabula Spectatores valete & plaudite . We have heard of Procuring , Meriting , Founding a Covenant , but not a syllable of Evidence : Methinks I see the Reader filled with shame and wonder ; wonder , that he who could so pleasantly scoff at the Scripture Expressions of building upon Christ as on a Foundation , p. 105. and so merrily inveigh against Dr. Owen for asserting Christ to be the only Foundation of our Communion with God , should now so zealously talk for Christs being the Foundation of the Covenant ; and shame , that after such expectations of Proof , he should find himself bilk'd in the stock . That the Reader may not wholly therefore lose his pains , I shall entertain him with my own apprehensions in this matter . The Covenant of Grace may be considered either in i●…'s Constitution , or Execution : The Constitution of the Covenant is Gods firm and unchangeable purpose of saving his Elect , to the praise of his glorious Grace : For the word Covenant , which in the English Notion has seduced our Understandings , in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which the Spirit of God expresses those things to us , signifie a disposition , appointment , or ordering of Matters ; whether there be restipulation or no : Thus the fixed purpose , the determinate Counsel of God in Scripture is called a Covenant , though the things about which that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Counsel of God is conversant be not capable of re-promising any thing , and have onely an Obediental Capacity in them answering the absolute extraordinary Power of God. Thus Ier. 33. 20. If you can break my Covenant of the day , and my Covenant of the night , that there should not be day and night in their Season , ver . 25. Thus saith the Lord , If my Covenant be not with day and night , and if I have not appointed the Ordinances of Heaven ; where Gods fixed Law concerning the Succession of Day and Night to the period of all time , is called his Covenant ; and which is still more to our purpose , by the stability of this grand Law of Nature , he is pleased to instruct us in the fixedness of his better Covenant , that of Grace , ver . 21. Then may also my Covenant be broken with David my Servant , ver . 26. Then will I cast away the Seed of Jacob , and David my Servant . This purpose of God , this disposition of Grace is immutable , Rom. 9. 11. That the purpose of God according to Election might stand . The Execution of this fixed Constitution follows : which is Gods wise and gracious managing of all things for the accomplishment of that glorious design , which he had in the prospect of his Eternal Counsel , which he steddily and regularly pursues through all the vicissitudes that his mutable Creature was obnoxious to , whilst man stood , God pursued his Counsel in giving him a Holy Law to guide him , Seconded and back'd with promises and threatnings ; when Man with drew from God , yet God could not deny himself , but devolves this great Affair into the hand of a Mediator , who with equal readiness and satisfaction in that Seed that should be given him as the purchase of his undertaking , addresses himself to this glorious work of Recovering them back again to God ; and when the fulness of time was come , took upon him our Nature , partook of our Flesh and Blood , because the Children whom God had committed to him were partakers of it : This Redeeming Mediator undertakes with God as a Righteous Iudge , that he may not lose the glory of any of his Attributes , and unto God as a Father , that he shall not lose any of the Children that he had given him ; and therefore he becomes a Priest , a Sacrifice ; a price of Ransom , a Curse , to satisfie the Judge and his Law ; and a Prophet and King to recover us Actually in our state to God. Thus is he the onely Foundation , 1 Cor. 3. 12. The Foundation , not of the Constitution , but of the Execution of the Covenant . 1. On Gods part ; whatever grace and mercy was in his eternal purpose , that is given out to us by Jesus Christ : The Promises are made by free-grace as their Reason , but made good by Jesus Christ , as the means of procuring the promised Mercy , which had been forfeited ; for all the promises of God in him are yea , and Amen , 2 Cor. 1. 20. He accepts us in the beloved , Eph. 1. 6. Forgives us through him , ver . 7. Iustifies us by Christ , Rom. 3. 24. Sanctifies , and saves us by Christ , Tit. 3. 4 , 5 , 6. And , 2. On our part ; through him we approach to God , John 14. 6. Heb. 10. 19 , 20. By him we believe in God , 1 Pet. 1. 21. He is our hope of Glory , Col. 1. 27. He is the ground of our Faith , the Foundation upon which our Souls are laid , 1 Pet. 2. 5. To whom coming as to a living stone , we also as lively stones are built up a Spiritual house : Thus is he the Foundation of conveying all the blessings of the Covenant to us , Eph. 1. God blesseth us with all Spiritual blessings in Christ : but that Christ is the Foundation of the Covenant it self , that I crave leave to deny , and to render the Reasons of my denial . 1. Sect. Christ cannot be the Foundation of the Covenant , because Christ himself is promised in the Covenant , as the great Comprehensive Blessing of the Covenant , Isa. 49. 8 , 9. I will give thee for a Covenant , that thou maist say to the Prisoners , go forth , to them that are in darkness , shew your selves . Whence it 's evident , first , that the free-love of the Father is the Reason of his giving his Son to be our Deliverer ; Secondly , that Christ is the great undertaker to Execute that Counsel of God in our actual Deliverance , Luke 1. 68. Blessed be the Lord God of Israel , who hath Visited , and Redeemed his People , and hath raised up a Horn of Salvation in the House of his Servant David , as he spake by the mouth of his Holy Prophets which have been since the world began , — ver . 72. To perform the Mercy promised to our Fathers , and to remember his holy Covenant , the Oath which he sware to our Father Abraham ; where the firm Oath and Covenant of God to Redeem his People is assigned as the Reason of his giving Christ to be a Redeemer . The places are too many to be insisted on that confirm this Truth . Iohn 3. 16. 1 Iohn 4. 9 , 10. 2. Sect. Free grace is given as the true Reason of the Covenant of Grace , Heb. 8. 8. For finding fault with them , he saith , behold the days come , saith the Lord , that I will make a New Covenant with the House of Israel , &c. They were a faulty , an undeserving , an ill-deserving People , yet Free grace will make a Covenant with them : Nor is there any opposition between Free-grace and Christs Merits in this Case : if we consider that Free-grace is the Original Reason of Gods designation , and purpose to bestow the good things of the Covenant ; and the Righteousness of Christs Life , and the Sacrifice of his Death the way of recovering these Mercies , which by sin had been forfeited and lost . 3. Sect. The Scriptures give us no intimation that Christ is the Foundation of Gods making this Covenant , or the Original Reason of Gods design to bestow the Mercies of the Covenant , though it abounds with Testimonies that Christ is the way of procuring for us , and conveying to us these intended mercies ; and in those things which depend upon mere good pleasure , Revelation must be our onely guide : In this case we may conclude Negatively , Non credimus quia non legimus : And we may shrewdly conjecture that there is no pretence from Scripture for this Figment of our Authors , because it 's the Foundation of all his mistakes , and yet he has not so much as attempted the perverting of one Scripture to give colour to it , which may be reckoned amongst the Admiranda Nili . [ 2. ] His other Assertion is this , Our own Righteousness is the condition of the Covenant , which with his former Assertion is obtruded upon us without proof , and therefore I suppose he intends they must both be maintained at the Charges of the Parish : Now , 1 , It is agreed , for ought I know , that an inherent righteousness is a necessary condition of eternal Salvation , Heb. 12. 14. Without Holiness no man shall see God. It is a Condition in the Covenant , though not of the Covenant ; such a Condition , as is due to every Person in a Covenant-state ; it doth necessarily attend that state , though it be not allowed as antecedent to a Covenant-state . 2. As to the Constitution of the Covenant in Gods purpose and Counsel , I know no condition at all . They that talk of the right use of free-will , future Faith , or good works fore-seen as the Reason of that purpose , talk without book , and onely intimate what a rare Covenant they would have made for us , had they had the modelling , and Contrivance of it ; like him that boasted , that if he had stood by God when he formed Man , he could have told him , how to have made him more commodiously , Rom. 9. 11. The Children being not yet born , neither having done any good , or evil . Where those words [ neither having done any good , or evil , ] must necessarily exclude all respect to the future good or evil they should do , ( as the Reason of the purpose of God according to Election : ) because it 's evident by the form of speech . That they deny something more concerning the Children , than the former words , [ being not yet born ] and yet even they exclude , Having done good or evil Actually . 3. The Question then is , whether An inherent Righteousness be the Condition required of us and in us , antecedent to our first Covenant-state ? And I durst leave this Matter to be determined by the Church of England , if our Author would do so too : Art. 17. Predestination to Life is the everlasting purpose of God , whereby before the Foundation of the World was laid , he hath constantly decreed by his Counsel secret to us , to deliver from Curse and Damnation , those whom he hath chosen out of Mankind in Christ , and to bring them by Christ to everlasting Salvation ; whence we are taught , 1. That Election is not of all Mankind , but of some out of Mankind . 2. That this purpose of God was from everlasting . 3. That it is a fixed constant decree . 4. That the Design of it is to deliver those chosen out of Mankind , from the curse , under which Mankind was fallen : and to bring them to everlasting Salvation . 5. That the Reason of this eternal Election was his own counsel . 6. That the Execution of this Decree is in and by Iesus Christ ; and the manner of it follows . Wherefore they which be endued with so excellent a benefit , be called according to the purpose of God ; working in due season by his Spirit . They through Grace obey the calling , they be justified freely , they be made the Sons of God by Adoption , they be made like the Image of his onely begotten Son , they walk Religiously in good works , and at length by Gods mercy , they attain everlasting felicity . Whence we are Instructed , 1. That the calling of the Elect to a Covenant-state is from Grace as the reason , and by Grace as it's efficient . 2. Their obeying that call of God is by Grace . 3. Good works necessarily follow effectual calling : See also Art. 10. 12 , 13. 4. Religious walking with God in good works is a necessary condition of eternal Felicity . 5. That there is such a firm connexion in this golden chain of Salvation , that no one linck can possibly be broken : They are Elected freely , called effectually , justified freely , Adopted graciously , Sanctified gradually , walk Religiously , and at length by the mercy of God are saved eternally , which the Apostle gives us more concisely , Rom. 8. 30. Moreover whom he did Predestinate , them he a so called ; and whom he called , them he also justified ; and whom he justified , them he also Glorified : I conclude then that our own righteousness is not the condition of the Covenant of Grace , neither of the designment of the Father , nor the procurement of the Son , nor of the effectual Operation of the Holy Spirit , nor of our Covenant-state , nor of our Covenant-right , nor of the first Covenant-mercy ; but of many after-mercies , and of Eternal Salvation it is the condition . 1. Sect. That is not the Condition of the Covenant required of us on our part , which God promises to work in us on His part ; but God has promised to work in us Inherent-righteousness , both Root and Fruit , Ezek. 36. 26 , 27. A new Heart also will I give you , and I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my Iudgments , and do them . 2. Sect. That which God in Covenant bestows , cannot be the Condition of a Covenant-state , but God in Covenant bestows the new Heart , for new Obedience , Deut. 30. 6. The Lord thy God will Circumcise thy Heart , to love the Lord thy God with all thy Heart , and with all thy Soul. 3. Sect. That which presupposes other Covenant-mercies antecedent to it , cannot be the condition of the first Covenant-Blessing , and therefore not the condition of a Covenant-state : but our own righteousness presupposes other Covenant-blessings antecedent to it ; Ezek. 36. 26. I will take away the Heart of stone out of your Flesh , and give you an Heart of Flesh : the Natural Heart must be Circumcised , the hard heart removed , a soft heart bestowed before we can perform new Obedience , out of which our own righteousness results . When therefore our Author says , That Christs righteousness and our own are both necessary to Salvation : He says true , and ( which is necessary to all Truth ) that which overthrows his main design . For if Christs righteousness be necessary to our Salvation , ( not onely to the promise of it ) then no Salvation can be had without that righteousness : but if it be onely necessary to a promise of that Salvation , then it is not necessary to Salvation ; for Salvation ( according to his Principles ) has been obtained without a promise of Salvation , ( otherwise the Patriarchs before Christ could not be eternally saved , whom he supposes to have had no such promise ) and so it may still ; for Obedience performed will save , though it want that great promise for it's encouragement . And whereas he says , That Christs Righteousness is the Foundation , but not the Condition of the Covenant ; what policy there may be in using the Metaphor of a Foundation I cannot tell ; but this I know : A Foundation is a necessary Condition to the superstructure raised upon it . I have now attended him through all the Labyrinths of this tedious Discourse , whence the Reader will learn at least how impossible it is for Error to be Consonant to it self : As the two Milstones grind one another , as well as the grain ; and as the extreme Vices oppose each other as well as the intermediate vertue that lies between them : So have all Errors this fate ( and 't is the best quality they are guilty of ) that they Duel one another with the same heat that they oppose the Truth . The Remainder of his Book is so full of falshoods in matter of fact , reproaches of the Truth , and immerited bitterness against the Living , and the Dead , that I could not perswade my self to give the Reader any further trouble with them at present ; but a small invitation will draw out the second Part : In the mean time I do solemnly protest , that as I have no Personal Quarrel with this Gentleman , so I have not willingly wronged his Discourse in the smallest instance : The worst I wish him is , that he may seasonably repent of his injurious dealing with the Scriptures , and his unworthy treatment of those Persons who have deserved well of Religion , and the Common-wealth of Learning , and not ill of himself : I cannot deny but that his provoking way of writing , his unjust censures of the Innocent , and above all , his Drolling faculty , exercised upon sacred things , have sometimes tempted me to a return , not so agreeable to my Natural inclinations . I hope the Reader will consider not onely how , but what I have written ; nor onely what , but upon what provocations it has been written : Let Cause be compared with Cause , the moments of Reasons with Reasons ; let the little Vagaries , and impertinces be brusht off ; and then let the indifferent , and impartial Reader moderate between us : And if he shall meet with any Truth of the Gospel cleared or vindicated , let him give God the more praise , who by such improbable means , as Clay and Spittle , can open his Eyes to the acknowledgment of the Truth ; and secure him against the Impostures and Apostacy of these latter times : and what ever of Vanity and Folly he meets with in these Papers , let him be assured that's my own ; and that it may not prejudice the concerns of Christ , let him freely trample it under his Feet . FINIS . A Catalogue of some Books printed , and sold by Nath. Ponder at the Peacock in Chancery ▪ Lane near Fleetstreet . First . EXercitations on the Epistle to the Hebrews ; also concerning the Messiah : Wherein the Promises concerning Him to be a Spiritual Redeemer of Mankind , are explained and vindicated , &c. With an Exposition of , and Discourses on the two first Chapters of the said Epistle to the Hebrews . By Iohn Owen , D. D. in Folio . 2. Exercitations on the Epistle to the Hebrews , concerning the Priesthood of Christ ; wherein the original Causes , Nature , Prefigurations and Discharge of that holy Office are explained and vindicated . The Nature of the Covenant of the Redeemer , with the Call of the Lord Christ unto his Office , are declared ; And the Opinions of the Socinians about it are fully examined , and their Oppositions unto it refuted . With a Continuation of the Exposition on the third , fourth and fifth Chapters of the said Epistle to the Hebrews , being the second Volumn . By Iohn Owen , D. D. in Folio . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Or , A Discourse concerning the Holy Spirit . Wherein an Account is given of his Name , Nature , Personality , Dispensation , Operations and Effects . His whole Work in the Old and New Creation is explained ; the Doctrine concerning it vindicated from Oppositions and Reproaches . The Nature also , and Necessity of Gospel-Holiness ; the difference between Grace and Morality , or a Spiritual Life unto God in Evangelical Obedience , and a course of Moral Vertues , are stated and declared . By Iohn Owen , D. D. in Folio . 4. A Practical Exposition on the 130 Psalm : wherein the Nature of the Forgiveness of Sin is declared ; the Truth and Reality of it asserted ; and the Case of a Soul distressed with the Guilt of Sin , and relieved by a Discovery of Forgiveness with God , is at large discoursed . By Io. Owen , D. D. in Quarto . 5. Londons Lamentations ; or , a sober , serious Discourse concerning the late Fiery Dispensation . By Mr. Thomas Brooks , late Preacher of the Word at St. Margarets NewFis●…street , London , in Quarto . 6. Liberty of Conscience upon its true and proper grounds asserted and vindicated , &c. To which is added the Second Part , viz. Liberty of Conscience the Magistrates Interest . By a Protestant , a Lover of Truth , and the Peace and Prosperity of the Nation ; in Quarto . The second Edition . Large Octavo's . 7. A Discourse of the Nature , Power , Deceit and Prevalency of the Remainders of Indwelling-Sin in Believers . Together with the ways of its working , and means of prevention . By Iohn Owen , D. D. in Octavo . 8. Truth and Innocency vindicated : in a Survey of a Discourse concerning Ecclesiastical Polity , and the Authority of the Civil Magistrate over the Consciences of Subjects in matters of Religion . By Iohn Owen , D. D. in Octavo . 9. Exercitations concerning the Name , Original , Nature , Use , and Continuance of a Sacred Day of Rest ; wherein the Original of the Sabbath from the foundation of the World , the Morality of the fourth Commandment , with the change of the Sabbath-Day , are enquired into : Together with an Assertion of the Divine Institution of the Lord's Day . By Iohn Owen , D. D. in Octavo . The second Impression . 10. Evangelical Love , Church-Peace and Unity . By. Io. Owen , D. D. 11. The Unreasonableness of Atheism made manifest ; in a Discourse to a Person of Honour . By Sir Charles Wolselay , Baronet . Third Impression . 12. The Reasonableness of Scripture-Belief . A Discourse giving some Account of those Rational Grounds upon which the Bible is received as the Word of God. Written by Sir Charles Wolseley , Baronet . 13. The Rehearsal transpres'd , or Animadversions upon a late Book , intituled , A Preface , shewing what Grounds there are of fears and jealousies of Popery . The first Part. By Andrew Marvel , Esq. 14. The Rehearsal transpros'd ; the second Part. Occasioned by two Letters : the first printed by a nameless Author , intituled , A Reproof , &c. the second , A Letter left at a friends house , dated Nov. 3. 1673. subscribed I. G. and concluding with these words , If thou darest to print or publish any Lye or Libel against Dr. Parker , by the Eternal God I will cut thy throat . Answered by Andrew Marvel . 15. Theopolis , or the City of God , New Ierusalem ; in opposition to the City of the Nations , Great Babylon . By Henry D'anvers , in Octavo . 16. A Guide for the Practical Gauger ; with a Compendium of Decimal Arithmetick . Shewing briefly the whole Art of Gauging of Brewers Tuns , Coppers , Backs , &c. also the Mash or Oyl-Cask ; and Sybrant Hantz his Table of Area's of Segments of a Circle ; the Mensuration of all manner of Superficies . By William Hunt , Student in the Mathematicks , in Octavo . 17. Anti-Sozzo , sive Sherlocismus Enervatus : In Vindication of some Great Truths Opposed , and Opposition to some Great Errors Maintained by Mr. William Sherlock . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est Domus Mosaicae Clavis : sive Legis Sepimentum . Authore Iosepho Cooper Anglo , in Octavo . A Vindication of some Passages in a Discourse concerning Communion with God , from the Exceptions of William Sherlock Rector of St. George Buttolph-Lane . By Iohn Owen , D. D. in Octavo . A brief Declaration and Vindication of the Doctrine of the Trinity . By Iohn Owen , D. D. in 12. 
A91224	----	Mount-Orgueil: or Divine and profitable meditations raised from the contemplation of these three leaves of natures volume, 1. Rockes, 2. Seas, 3. Gardens, digested into three distinct poems. To which is prefixed, a poeticall description, of Mount-Orgueil Castle in the Isle of Jersy. By VVilliam Prynne, late exile, and close prisoner in the sayd Castle. A poem of The soules complaint against the body; and Comfortable cordialls against the discomforts of imprisonment, &c. are hereto annexed. Prynne, William, 1600-1669. 1641 Approx. 406 KB of XML-encoded text transcribed from 112 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A91224 Wing P4013C ESTC R231891 99897084 99897084 137275 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91224) Transcribed from: (Early English Books Online ; image set 137275) Images scanned from microfilm: (Early English books, 1641-1700 ; 2467:9) Mount-Orgueil: or Divine and profitable meditations raised from the contemplation of these three leaves of natures volume, 1. Rockes, 2. Seas, 3. Gardens, digested into three distinct poems. To which is prefixed, a poeticall description, of Mount-Orgueil Castle in the Isle of Jersy. By VVilliam Prynne, late exile, and close prisoner in the sayd Castle. A poem of The soules complaint against the body; and Comfortable cordialls against the discomforts of imprisonment, &c. are hereto annexed. Prynne, William, 1600-1669. Prynne, William, 1600-1669. Rockes improved. Prynne, William, 1600-1669. Christian sea-card. Prynne, William, 1600-1669. Christian paradise. Prynne, William, 1600-1669. Comfortable cordials. [14], 56, 59-184, [2]; [4], 16, [2] p., [1] leaf of plates : port. printed by Tho. Cotes, for Michael Sparke Senior, and are to be sold by Peter Inch of Chester, London : 1641. In verse. One of four possible imprint variants of this text. With marginal notes. Order and number of preliminary leaves vary. Ideal copies include a 4-line verse (printed in 7 lines) which faces a portrait of the author. These two leaves may either precede or follow title page. There are two verse dedications, "To the Christian reader", which fill both sides of a leaf, and "To the Right Worshipfull his ever honoured worthy friend ..." on a leaf signed [par.]3, the verso of which is blank. These two dedication leaves are frequently interchanged. With a final errata leaf. "Rockes improved", "Christian sea-card", "Christian paradise", and "Soules complaint" each have separate dated title page with "printed by T. Cotes for Michael Sparke, dwelling at the blue Bible in Greene Arbor, 1641; pagination and register are continuous. "Comfortable cordials" has separate title page with imprint "Printed anno. 1641"; pagination and register are separate. It may also have been issued separately (Wing P3927). Reproduction of original in the Folger Shakespeare Library, Washington, D.C.. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Poetry -- Early works to 1800. Christian literature -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-09 John Latta Sampled and proofread 2007-09 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion LOe here 's the Authors Shadow , passe it by ; These Lines his Substance , will in Part descry . Gaze not upon his Shade unlesse to see , And learne thereby , that all Men Shadowes be . All flesh is Grass , the best men vanity ; This , but a shadow , here before thine eye , Of him , whose wondrous changes clearly show , That GOD , not men , swayes all things here below MOVNT-ORGVEIL : OR DIVINE AND PROFITABLE MEDITATIONS , RAISED FROM The Contemplation of these three Leaves of Natures Volume , 1. ROCKES , 2. SEAS , 3. GARDENS , digested into three distinct Poems . To which is Prefixed , a Poeticall Description , of Mount-Orgueil Castle in the Isle of Jersy . BY VVILLIAM PRYNNE , Late Exile , and Close Prisoner in the sayd Castle . A Poem of The Soules Complaint against the Body ; and Comfortable Cordialls against the Discomforts of Imprisonment , &c. are hereto annexed . Psalme 19. 14. Let the Words of my mouth , and the MEDITATION of my Heart , he acceptable in thy sight , O Lord my Strength , and my Redeemer . Psalme 143. 5. I remember the dayes of Old ; I MEDITATE on all thy Workes ; I muse on the Worke of thy hands . LONDON , Printed by Tho. Cotes , for Michael Sparke Senior , and are to be sold by Peter Inch of Chester . 1641. TO The Right Worshipfull his ever Honoured worthy Friend , Sir PHILIP CARTERET Knight , Lieutenant Governour and Bayliffe of the Isle of Jersy . SIR , Your great Favour and Humanity To Me whiles Exile , Prisner in Jersy , Wholy secluded from all Friends accesse , Under the angry Frownes of their Greatnesse Who sent Me thither , to deprive me quite Of worldly Comforts ; challenge a just Right To these rude Meditations , which there grew , And so in Justice are your proper Due . Accept them than , as a small Pledge of my Thankes unto You , till Oportunity And better Dayes , enable me to finde , Some other meanes to pay all that 's behinde . Your Eternally Obliged Friend and Servant WILLIAM PRYNNE . TO THE CHRISTIAN READER , SHut up Close-Prisner in Mount-Orgueil Pile , A lofty Castle , within Jersie Isle , Remote from Friends , * neere three yeares space , where I Had Rockes , Seas , Gardens dayly in mine Eye , Which I oft viewed with no small delight , These pleasing Objects did at last invite Me , to contemplate in more solemne wise , What usefull Meditations might arise From each of them , my soule to warme , feast , cheare , And unto God , Christ , Heaven mount more neare . In which pursuite , I found such inward Joyes , Such Cordiall Comforts , as did over-poise My heaviest Crosses , Losses , and supply The want of all , Foes did me then deny ; Give me assurance of a sweete Returne Both from my Exile , Prison , and mine Urne : Revive my cold dead Muse , and it inspire Though not with brightest , yet with Sacred fire : Some Sparkes whereof rakt up in Ashes then , I layd aside , for want of Inke and Pen : But now enlarged by the mighty hand Of that sweete God , who both by * Sea and Land ▪ In sundry Prisons , Countries , kept me so In health and comfort , that I met with no One day of Sickenesse , Sadnesse , Discontent , In * eight yeares Troubles , and Imprisonment : ( Which I relate , that all may blesse his Name For his great Mercy , and expect the same Support and Presence of our God in all Those sharpe Afflictions which may them befall , As I have found , by sweete experiment To my surpassing Solace , and Content : ) I have blowne up these buried Sparkes a new , And here present them to thy Christian view , ( Kinde Reader ) to the end that thou mayst be Refresht with those Thoughts , which refreshed me , And Steele thy Soule with Faith , Hope , Confidence , Against all Carnall feares and diffidence , With that which made Me to expect with joy , That blest Enlargement I doe now enjoy . From my long Durance , Censures , Banishment , Which God hath made a fresh , sweete Monument Of his Almighty power , that all thereby In all their Troubles and Adversitie , May learne with Faith , Hope , comfort to depend On God , who in due time Release will send . Thy Comfort , Profit is all I desire , Next to Gods glory ; Lord , let the sweete fire Of thy good Spirit by these Lines convoy Such Flames of Love , zeale , Comfort , Grace , & Joy Into each Readers soule , that he may see These Meditations were inspir'd by Thee . If any profit , fruit , thou from them gaine , O pray for him , who ever shall remaine Thy Unfained Christian Friend WILLIAM PRYNNE . A POETICALL DESCRIPtion of Mount-Orgueil Castle in the Isle of Iersy , interlaced , with some briefe Meditations from it's rockie , steepe , and lofty Situation . MOunt Orgueil Castle is a lofty pile , Within the Easterne parts of Jersy Isle , Seated upon a Rocke , full large & high , Close by the Sea-shore , next to Normandie ; Neere to a Sandy Bay , where boats doe ride Within a Peere , safe both from Wind and Tide . Three parts thereof the flowing Seas surround , The fourth ( North-west-wards ) is firme rockie ground . A proud High-mount it hath , a Rampeir long , Foure gates , foure Posternes , Bulworkes , Sconces strong , All built with Stone , on which there mounted lye , Fifteene cast peeces of Artillery ; With sundry Murdering Chambers , planted so , As best may fence it selfe , and hurt a foe . A Guard of Souldiers ( strong enough till warre Begins to thunder ) in it lodged are ; Who watch and ward it duly night and day ; For which the King allow's them Monthly pay . The Governour , if present , here doth lye , If absent , his Lievetenant deputy . * A man of Warre the keyes doth keepe , and locke The Gates each night of this high towering Rock . The Castle 's ample , Aire healthy , and The Prospect pleasant , both by Sea and Land. Two boystrous foes , sometimes assault with losse This Fortresse , which their progresse seemes to crosse . The Raging waves below , which ever dash Themselves in pieces , whiles with it they clash , The Stormy winds above , whose blasts doe breake Themselves , not it , for which they are too weake . For why this fort is built upon a Rocke , And so by a Christs owne verdict free from shocke Of floods and winds ; which on it oft may beate , Yet never shake it , but themselves defeate . Thus potent Tyrants , whiles they strive to quash . Christs feeble members , oft b themselves quite dash To shivers , ' gainst the Rocke Christ , upon whom They safely founded stand what ever come . A Rocke too high for floods to reach ; too strong , Too firme for fiercest winds to shake , though long They beate upon it , with a roaring sound , And blustring stormes , to cast it to the ground . This Castles * haughty name , and lofty seat , ( Enough to puffe up minds not truly great , ) Portend at first , that pride it selfe should dwell Within it : or such who in pride excell ; Since haughty c Tytles , d places too oft find , Or Make at least a proud and haughty mind . But though this vice in former times ( perchance ) Might here reside , and her proud throne advance ; Yet now shee 's banish't hence with all her traine , And long be it ere she returne againe . Now nought but meeknesse and humility In mind and habit , mixt with charity . The truest e ensignes of a noble Race ; And pious heart ) adorne this stately place , Let worthlesse upstarts , beggers , peasants vile Be proud and haughty : this high mounted pile , Possest by those of better Birth , Blood , Place , Ignoble pride shall never once Imbrace , When Christ g the patterne of Humility Would teach this virtue , to a h mountaine high He forthwith goes : and thence exhorteth all To seeke this grace ; fly pride , by which they i fall , Shewing hereby , that pride more oft doth dwell In k lowest valleyes , and the meanest Cell ; Than in the greatest Mounts , Men , Minds ; who l hate This vice , and humble are in highest state . Whence can you better learne Christs lesson now Than in this Mount ; where Humblenesse doth grow . In great and small , with other vertues bright , Which grace these walls , and to the Isle give light ? O let this Castle on a Rocke Inure . Our soules to m build on Christ , A Rocke most sure : A Castle , Fortresse , Bulworke , Hold and Towre Above the reach of Foes , or humane powre . And let this Mount , up which we daily climbe , Advance our thoughts to objects more sublime ; Yea n Mount our soules , hearts , minds , to things above The highest heavens , with the wings of love , Faith , servent prayers , sighs , teares , Psalmes of praise Both day and night . Thus spending all our dayes In o heav'n whiles here on earth wee breath ; that so Wee may from p hence to it in triumph goe . What though the way be q narrow , craggie , steepe , Up which we cannot runne with ease , but creepe With paine and toyle , encountring r sundry foes , Great crosses , losses , and a world of woes ; The top once wonne , is pleasant ; where the Gaine A ſ Thousand-fold surmounts our losse and paine , There shall we ever dwell in t perfect joy ; Free from all dangers that may us annoy ; u Crowned with blisse and glory , which x transcend Our largest thoughts , and never know an end . Thither Christ bring us , whose most y sacred blood Hath purchased Heaven , for our Endlesse good . FINIS . ROCKES IMPROVED , COMPRISING CERTAINE POETICALL MEDITATIONS , Extracted from the contemplation of the Nature and Quality of ROCKES ; a barren and harsh Soyle , yet a Fruitfull , and Delightfull subject of Meditation . By VVILLIAM PRYNNE , late Exile , and close Prisoner in Mount-Orgueil Castle in the Isle of Iersy . Psal . 18. 2. 31. 46. 2 Sam. 22. 2. 3. 32. The Lord is my Rocke and my Fortresse , and my deliverer , my God , my strength in whom I will trust , my buckler , and the horne of my Salvation , and my high Towre ; my Saviour , thou savest mee from violence . Who is a Rocke save our God ? The Lord liveth , and blessed be my Rocke , and let the God of my Salvation be exalted . Psal . 40. 1 , 2 , 3. I waited patiently for the Lord , and hee inclined unto mee , and heard my cry : He brought mee also out of an horrible pit , out of the miry clay , and set my feet upon a Rocke , and established my goings , &c. London , Printed by T. Cotes for Michael Sparke , dwelling at the blue Bible in Greene Arbor . 1641. Courteour Reader , I shall request thee to correct these few Presse errors , which have scaped in some Coppies in my absence . Errata . Page 1. line 10. for the , read this . p. 3. l. 12. r. make . p. 18. l. 3. when whom . l. 6. them . r. him . p. 19. l. 8. to r. in . p. 32. l. 24. of , on . p. 33. l. 18. sinne , weeds . p. 34. 7. they , these . p. 47. l. 5. must , much . p. 65. l. 15. be , lie . p. 71. l. 19 greatest . p. 82. l. 21. lose , close . p. 83. l. 13. others , 1. p. 93. l. 21. fined , fixed . p. 95 l 22. and , Oh. l. 23. Satan , Satin . p. 98. l. 25. them , then . l. 27. stations , passions . p. 103. l. 15. over , ever . p. 108. l. 21 thee , they . p. 119. l. 6. to . or . p. 125. l. 23 arriv'd , arm'd . l. 25. flattering . p. 149. l. 6. shall , should . p. 164. l. 1. the , then . p. 165. l. 13. th' one , thine . p. 169. l. 11. prints , paints . Printers oft erre , but not as other men ; Their Errors are corrected with a Pen. ROCKES IMPROVED . Comprising certaine Poeticall Meditations , extracted from the contemplation of the Nature and Qualities of Rockes ; a Barren and Harsh Soyle , yet a Fruitfull and Delightfull Subject of Meditation . THE PROEME . WHen from the lofty * Castle I espie The ragged Rocks , which round about it lye ; My Working thoughts begin from thence to raise Some a Meditations , to their Makers Praise , And mine own Profit : which my heart may warm , Yea mount to Heaven , and vaine fancies charm . Meditations of the first Ranke , Parallelling Christ and Rockes together . ANd first , the Rockes doe lively represent A complete Image , full of sweete content , Of Christ our Rocke ; sith that both They and He In Name and Nature fitly doe agree . Are they cal'd Rockes ? So he in sacred Writ A b Rocke is stil'd , in these regards most fit . 1. The Stony Rockes no other Father know But God who made them , from whose c word they flow So Christ ( both God and Man ) no Father knowes But d God eternall ; from whose Loines he flowes By such a e Generation as exceedes Mens shallow Thoughts , and in them wonder breeds . 2. Rockes are the f firmest ground whereon to lay , And found such buildings as shall not decay . But last and stand in spite of Floods , Stormes , wind , Which may beate on them , yet no entrance finde , So g Christ's the onely Rocke , the tryed stone On which the Church is built : On Him alone Our Soules so safe , fast , firmely , founded lye , That they shall stand for all eternity Unshaken , undemolisht , maugre all The h Stormes , Flouds , Winds , that on them beat & fall Through Men or Devils Malice : Happie they Who on this firme Rocke , all their buildings lay . 3. Rockes yeeld the sweetest i Honey , Men to feede : The k sweetest honey comforts , Joyes proceede From Christ our Rock , Mens drooping souls to cheare And sweeten all sowre Crosses which they beare . 4. All precious Stones , and Jewels Rocks doe breed : All Gemmes and Pearles of Grace from l Christ proceed The first , our Bodies decke , but for a space ; The last , our m Souls , with an eternall Grace . The first , in Mans eyes are a lovely sight ; The last in Gods eyes makes us shine most bright . O let us then , these Jewels onely prise , Which make us n comely in Gods sacred eyes . 5. The richest Mines of Silver , Gold , Tin , Lead , Brasse , Copper , in the wombes of o Rockes are bred : Whence not digg'd out with pains , they uselesse lie And none are better'd , or enricht thereby . Thus all the Mines , and Treasures of Gods Grace Are p hid in Christ , as in their proper place . Yet none doe happie , rich , or wealthy grow By these hidde Treasures , though they overflow ; But those who take much q paines to dig them thence With Prayers , Teares , Faith , Hope , and Patience . O let us then be ever drawing Oare Out of our Rock Christ , in whom there 's such store Of richest golden Mines , that all r who will May there their Soules , and Bagges for ever fill . 6. The purest , best , and pleasanist waters spring Out of ſ Rockes sides ; which sweete refreshment bring To Man and Beast , whose Thirst they quench and stay , Their bodies bathe , and wash their filth away . Thus from our Rocke Christ , and his pierced side , Such pearelesse Streames of t Blood and Water glide , ( To save , bathe , clense , refresh all broken Hearts , And quench hell flames , with Sathans , fiery Darts : ) As farre surpasse the purest Streames that flow , From all the Rockes , or Fountaines here below . And now ( me thinks ) v the Rock in wildernesse Whence streames of waters gushed to redresse , And quench the Peoples Thirst , when Moses Rod It smote , and pierced by command from God. ( Yea every Rock whence Cristall waters spring ) A lively x Picture was , and is to bring Our Rocke Christ to our Mindes , and to present Him to our eyes , and Hearts with great content : From whose pierc'd Hands and side with Nayles and Speare , Whole y Streames of precious Blood , and waters cleare Did sweetely flow , Gods wrath to quench , allay , His peoples Thirst , and wash their sinnes away . We neede not then a Crucifixe , to bring Christ to our Mindes , sith every Rocke and Spring That flowes from thence , doth in more z lively wise Present Christ and his Passion to our Eyes ; Let Papists then behold their painted stickes ; Each Rocke to me shall be a Crucifixe , As a God hath made it : and shall teach me more , Than all the Pictures of the Roman Whore ; Which are meere b Idoll , heathenish vanities , And c teach nought else , but Errors , Sinnes , and Lies . 7. Rockes yeeld a pleasant d shade against the Heate , The scorching Sun and Storms that on Men beate ; Which sweete Refreshment to the weary brings , And cooles them more than any limpid Springs . Christ our Rocke is a sweete refreshing e shade Against all Heates that scorch , all sinnes that lade His Saints ; whose weary Sinne-burnt Soules can gaine No f rest but in his shade , which ends their paine ; Yea fills them with such g Peace , Ioy , Chearefulnesse , That they an Heaven here on Earth possesse . O let us still abide in this blest shade , Where-with our soules are eas'd , and happy made . 8. The Holes and Clifts in Rockes to which Men h flye In times of Danger , for Security ; Paint out the Holes , Clifts , wounds in Christs pierc'd i side Feete , Hands , wherein our Soules may safely hide Themselves against all stormes that Devils , Hell , World , flesh , or Sinne can raise up , them to quell . O let us to these blessed Holes , Clifts flye For Shelter , and in them both live and dye . Yea let each Hole and Clift which we espie In Rocks , present Christs wounds , Holes , to our Eye , And so imprint them in our Hearts and Minde , That they may still sweete Solace in them finde . 9. Rockes seldome k weare or waste , but last and know No changes , while Things , Seas still ebbe , and flow About them . So our Rocke Christ lasts for aye Without all Change , both l yesterday , to day , And still the same for all eternitie , When all things else decay , waxe , old and dye . Friends , Parents , Kindred , Goods , Lands , Cities , States , Kings , Kingdomes , yea the world , have m all their Fates , Falls , Changes , Periods ; and doe passe away ; Whiles Christ our Rocke stands firme at the n same stay . No change , age o death can on him seaze , or lite , He still continues in the selfe-same plight , O let us then make Him our onely p stay , Friend , Treasure , Portion , who thus lasts for aye , Then when all Friends , Helpes , Stayes , Hopes else faile , He Alone q more than all these to us will be . Oh prize Him most who doth all else excell , And still remaines when they bid us farewell . 10. Rockes are to Men the r strongest , safest Fence , Fort , Refuge in all Dangers : and from hence Most Castles , Townes , Forts on them setled ar , Which guard whole Kingdomes , both in Peace and war ; To these men in all places use to flye For ayde and shelter in extremitie , And is not Christ our Rocke , the strongest Mound , The safest s refuge of his Saints ? who found Their Forts , strength , fafty upon Him , and flye To him alone in all their Miserie ? Where they in safty live , and dare defie Both Men and Devils with securitie . O let us then on Him alone repose Our Soules , who will t protect them from all foes . 11. Doves , Eagles , Conies , Fish in v Rockes doe breed , Build , dwell and hide themselves : Christs chosen seede In x Him alone breed , build , dwell , live , and hide From all such Perills as shall them betide . Let this their wisedome teach all others grace In this Rock Christ , their Strength , Nests , Homes to place . 12. Rockes have no outward y forme nor comelinesse To make them lovely . z Scripture is expresse That Christ our Rocke had none , whence most a despise Him whiles they view Him but with carnall Eyes . And yet as Rockes , though ragged , vile and bare In outward forme , containe within them rare And precious Jewels , Stones , Mines , of all Kinds ; So though our Rocke , Christ , unto carnall Minds In outward shew seemes base ; yet in Him lye The b richest Treasures , Mines , Gems , hid from eye : O judge not then by c out side , since corse skinne And rags oft times have Treasures , Pearles d within , Whiles guilded Outsides ( like a e painted Grave ) Nought else but Dust , Drosse , Dung , within them have . 13. Rockes fence the Land against the raging Seas , Which else would swallow it with speed , and ease . So f Christ defends his Church and feeble Sheepe , Gainst Devills , Tyrants , Wolves ; who else would sweepe Them cleane away , and speedily devoure , If not protected by his Mighty Power . O give Him then the praise of this sweete Grace Who thus preserves us safe in every place . 14. Rockes oft times Harbours make for Ships to ride In safty both from Pirats , Stormes , winds , Tide . So Christ our Rocke , an g Harbour is to all , Who flye to Him , and for helpe on him call In all their Troubles ; where they may repose Themselves in safty , maugre Stormes , or Foes . 15. Rockes through the world neare hand dispersed lie For Men to h flye too , in extremitie . Christ in i all places is still neare at hand , A Rocke to shield , and guard his chosen Band , In all their Dangers , and perplexities , Thrice happy he who in him fenced lies . 16. God well accepted in most gratefull wise , And by some wonder grac'd the Sacrifice Which holy Men upon bare k Rockes did lay , And offer to him ; not on Altars gay . Thus God those Praises , Almes , Teares , Prayers , Cryes , ( A Christians best and onely l Sacrifice ) Doth most regard , and them alone approve Which laid on m Christ our Rocke , doe from Him move , And mount to Heaven n sweetned with the fume Of his rich Odors , which their stincke consume . 17. Altars of old were built on o Rockes ; to shew That we no p Altar else but Christ should know ; And that all Altars , Offerings must proceede From Him , or else they le stand us in no steede . Those Altars then are built but on the q Sand , And sure to fall , which on Christ doe not stand ; As none doe now , sith r Christs death overthrew All Altars but Himselfe , both old and new . 18. No lasie , fearefull Persons can ascend Steepe Craggie s Rockes , but onely those who bend Their Mindes , Force , Might thereto , who hardly get Vpon them but with earnest paine and sweat , Nay falls , oft-times , and Bruises : so all those Who t sloathfull are , with Christ can never close : A Rock so Narrow , craggie , steep , Sublime That , none , with Ease , with Paines , v few can Him ( Climbe , Meeting with x many Rubbes , Falls , Bruises , ere They climbe upon Him , and a building reare . O then let all who thinke this Rocke to mount Of Paines , Sweat , Fals , Rubs , crosses , make y account . And then addresse themselves with z all their might Vnto this worke , which will their paines requite . 19. Rockes are too Hard , on which to sleepe secure : And they must a watch , not sleepe whom Christ keepes sure . Those who intend on this Rocke safe to lye , Must b Shake off sleepe , with all security : Watching and c praying alwayes night and day , Lest world , flesh , Devill them surprize and slay . 20. Rockes in , or neere the Seas , and waters are ; And doe their heads , most part d above them beare : So Christ , our Rocke , on earth did oft reside Neare to the Sea ; yea , on it , walke and ride : Lifting his Head above the proudest Seas , And calming all their raging waves with ease : To shew that He was e Supreme Lord of all The world , f when Seas and floods before Him fall ; Yea , prove a footestoole for his feete to tread , And g walke upon in safty , without dread . All other Rockes in waters sincke , Christ Sailes , Swimmes , walkes upon , and over them prevailes . 21. Most , ragged Rockes contemne , neglect , forsake , Vntill some h Dangers force them to betake Themselves unto them for securitie , And then they prayse , and highly magnifie Those Rockes they held before in such disgrace , As the most strong , sweete , best , and safest place . So , most this Rocke Christ quite i neglect , despise , Desert , abandon till k extremities Enforce them to Him , to protect and free . Them from the Evills which they feare and flee . And then no place so sweete , safe , delicate As this our Rocke before left desolate . But yet as those who unto Rockes doe flye , Not out of love , but meere necessity , l Forsake them quite , when as their Dangers end ; So , such whom Feares , or Perills force , and send ( Not sincere love ) to Christ our Rocke , l away Depart from Him , and will no longer stay , When as their Dangers , Troubles , Feares are gone , And most unkindly leave Him all alone . Hence may all Popelings Learne , that Multitude , Christs , or his Churches truth doth m ill conclude . 22. Rockes humble are , and never upwards tend , Mount , swell , but n downe their Heads and Motions bend . So Christ our Rocke , did o humble and abase Himselfe , but never sought high state or Place ; Moving from Heaven downe to Earth below , To quench all Pride , and make men humble grow . Who then dares swell with Pride , or Haughtinesse When Christ , Himselfe did thus so low depresse ; Though p King of Kings , and Lord of Lords , most High , Nay second Person in the Deity ? 23. High Rocks a pleasant q Prospect yeeld , whence Men Sea , Land , nay Heaven may the better Ken. And with delight see farther , and farre more Than they on lower ground beheld before . Thus men high mounted on our Rock , Christ , view From thence , with most delight , such r pleasant , new And glorious Sights of God , and things above As rap their soules , and make them sicke of Love. Thence they behold all Earthly things below With other Eyes , and both discerne and know Them to be vile , base s Drosse , meere vanity ; And very small when view'd thus from on high . 24. When t Serpents upon Rockes doe creepe or glide They leave no tract , way , steps , that can be spide . When that old Serpent Satan crept upon Our Rocke Christ , with his strong Temptation , He v nought prevailed , and no print , step , trace , Of him or his Assaults on Him tooke place . 25. When Christ our Rocke for forty dayes and nights Had fasted , then the Devill Him incites To x turne stones into Bread , Himselfe to feede ; Which He denide , though then he bread did neede : Yet of his tender Mercy to Mankinde , And their poore soules , which are with hunger pinde , He dayly turnes a Rocke ( Himselfe ) to y Bread Of life , wherewith their hungry Soules are fed . Yea , rather than his chosen , Bread shall neede , The Rockes and Stones their Soules shall fat and feede , Nay feast with those sweete wafers , which their Minde , By z Meditations doth within them finde . Let then our Hearts be right we neede not feare A a want of Bread , Food , them to feede , feast , cheare , Since every Rocke and Ston's a Magazine To feede , store , feast them still with Bread Divine . 26. When God himselfe of his abundant Grace Shew'd forth his glorious Presence , and blest Face To Moses and Elias ; he them plac'd In b Clifts or Caves of Rockes , and there them grac'd With this grand Honour , Him to view . When we Gods sweetest c Face and Presence long to see , Our Soules to ravish ; we must stand , and hide Within the Clifts of our Rock , Christs peirc'd side ( Which these Rockes doe but d figure , ) the sole place Wherein we may with Comfort view Gods face . O let our Soules in these Clifts dwell and stay , Where God his e Face and presence doth display , In such sweete manner , and such lively sort , As will our Soules with Love and Joy transport . 27. Rough ragged Rockes and Stones , cause Men to f fall And stumble on them ; yea , oft times withall , Themselves to bruise , maime , breake , and hurt so sore , That they expire therewith , and rise no more ; Thus Christ becomes to many a wicked one A g Rocke offensive , and a stumbling stone Who on Him stumble , slip , and headlong fall , And dash themselves in pieces therewithall . O then beware how we against Him hit Spurne , stumble , who to () shivers will us split . 28. Some h Rockes of flint yeeld softest oyle , to swage , And supple hardest swellings , when they rage . Heale wounds , and Ulcers ; supplest Oyles of Grace , Which i soften hard Hearts in a little space ; k Asswage our Paine , our Aches , wounds , sores cure , Proceede from Christ , a Rocke most firme and sure . Lord give us store of this soft Oyle , that we Our Hearts made soft , our wounds quite heal'd may see . 29. The Mines and Treasures which in Rockes hid lye , l Exceede Mans search and full discovery . The Sacred hidden Treasures which doe dwell In Christ our Rocke , are so m unsearchable ; Vast , boundlesse , endlesse , that they farre exceede Saints largest thoughts and in them wonder breede . O let us still contemplate more and more The n height , depth , length , breadth , of this searchlesse store . To fill our Soules with sweetest joyes , and make Them for the Love of these , all else forsake . 30. Rockes are most Patient and doe not o complaine Cry , stir , though Tempests , Seas , Winds , Axes , Rain , Nay Sledges be at upon them , and them bruise , Break , hew , cleave , pierce , cut , lance , & much misuse . So Christ our Rocke , endured p patiently , His Crosse , wrongs , suffrings , Death without all cry , Complainte , resistance ; like a Sheepe before Her shearer , which doth never bleate , stir , roare . O let all Christians now at last from q hence Learne to beare crosses with like Patience . 31. The r Floods , windes , stormes against the Rockes oft beate ; They still exposed are to Cold , or Heate : Sometimes the Seas surround & drown them quite And oft the yce and snow them hide from sight : So Christ on earth s assaulted was with windes ; Floodes , Tempests , Heate , Cold , Crosses of all Kindes , Which for a time did hide , immerge , at last , Quite over-whelme Him , till the Storme was past . What Christian then can thinke himselfe t secure From Stormes , Winds , Floods , sith Christ did them endure ? 32. When Christ gave up the Ghost , the v Rockes did rent , The Death of this cheefe Rocke for to lament : Yea , to beare witnesse of his Deity , Who though he dy'd , made x Rockes in pieces flye . That Heart is harder , worse than Rock or Stone , Which Christs Death cannot rent , nor cause to moane . Yea every y Rockie Heart must melt , rent , fall In pieces , when Christ shall it shake , smite , call By his Almighty Hand , or voyce ; which make The hardest z Rockes and Hearts to melt , split , shake . Lord let the Thoughts of thy Death quite relent Our Rockie Hearts , and move them to repent . 33. Rockes a seldome rot , corrupt , or putrifie : b Christ rotted not , whilst he in Grave did lye ; That so he might our rotten Corps thence c raise Free from corruption , Him for aye to prayse . O feare not then , though we returne to dust , Christ at the last d will scoure off all our Rust ; Drosse , and Corruption ; and our Corps restore To such a State , that it shall dye no more ; But live in endlesse Glory , and excell The e shining Rayes , which in Starres , Moone , Sunne , dwell . 34. Rockes though they drowned be , appeare againe , And fixed in their Places still remaine : So Christ , though Dead , and layd in Grave , arose Againe the f third day , yea to Heav'n up goes , Above the reach of Floodes ; where he on high Hath fixt his Throne for all g Eternity . Here shall this ever-living raised Rocke For ever h reigne amidst his chosen Flocke . 35. Our Rocke Christ being dead entombed lay Within a i Rocke ; where He grim death did slay . We , Dust and Earth , when dead , to k them returne : But our dead Rocke , a Rocke had for his Vrne : Which Him receiv'd , and habor'd even when , He Slaine , and quite l rejected was by Men. O Rockes of Flesh , and Bowels , which first m rent Themselves , His bloody Passion to Lament ! And then Him in their Bosomes lodge , and plac'd , When men Him slew , forsook , and most disgrac'd ! O men ( more n hard than any Rocke , Flint , Stone , Who never , pitty , feele , regard , bemoane Christs cruell Death and Passion ; nor receive Him , when the Rocks rent , and Him House-roome give ! O let us learne from hence , how hard , unkinde , Ingrate we are to Him , who still shall o finde More pitty , harbor , love , from Rockes than we , Vntill our Hearts by Grace relented be . And let this Thought our Hearts of Rocke now thaw , And Floods of bitter Teares out from them draw . 36. In fine ; when we consider that p Christ lay Intombed in a Rocke ; yet the third day Rose up from thence : it makes each Hole and Cave We see in Rockes , no other but a Grave : And points us out the q Place where we must lye Inter'd , ere long , and fits us still to r dye : Which done , it then revives our soules againe With this sweet Thought , that we s shal not remaine In Grave for ever ; since our Saviour rose From thence againe , to rayse us , and all those Who are his Members , from the Dust , to t raigne In endlesse Blisse , where he doth now remaine . Let these sweete Speculations ever cheare Our drooping Soules , and banish all their Feare . Thus Barren Rockes unto a pious Minde May fruitfull prove , if it v Christ in them finde ; When they in Name and Nature thus expresse Unto the life , with Fruite and Pleasantnesse ; Farre better than all Pictures which the Blinde , Dull Papists make , to bring them to their Minde , As if His x Word , Workes , Sacraments , yea , y Man The truest , best Idaea that we can Have of Him ) with each Rocke , Stone they espie Were not enough to shew him to their eye , Without those Idols , which have thrust aside These better Pictures , and Christ from them hide . 38. Blessed Lord Jesus who the z only Rocke , And Refuge art of thine Elected Flocke , Teach us thus sweetely to behold , and view Thee in each Rocke we see ; for to renue , Melt , change , delight , rejoyce our Hearts , & make Them out of love to Thee , all else a forsake : Still b living , cleaving , dying unto Thee The onely Rocke , where they full safe shall be . Meditations of the second Kinde , comparing Rockes and Sinnes together . AGaine , Me thinkes , the Rockes doe typifie , the nature of those Sinnes which in us lye . 1. For first , all Rockes exceeding c Heavie are , To those who them upon their shoulders beare : Yet Light , not pondrous to their proper place : So , to all Hearts renu'd with saving Grace All sinnes more d heavie than Rockes are , and seeme ; Though stony hearts them light and easie deeme . e 2. Rockes presse and bruise Them sore on whom they lye , And for meere anguish make them Roare and Cry. Sinnes doe so too ; when God doth once awake Mens soules , their Pressure makes them f roare and quake . O then beware of Sinnes , which g bruise , oppresse Our soules , and worke nought else but their distresse . Rockes sinke , and bend still h downe wards : Sins doe so , Tending to i Hell the Place to which they goe : Each day they sinke men lower than they were , Till by degrees they them to Hell downe-beare . Oh then betimes shake off these k weights , which presse And sinke our Soules to Hell , without redresse . 4. Rocks l cold , hard , dead and senselesse are ; m Sins make All such , within whose Hearts they Lodgings take : Beware then how such Guests we entertaine , By which our Soules are deaded , n hurt and Slaine . 5. Rockes make men oft to stumble , slip , and fall ; And break their Bones , Limbs , Neckes , oft times withall : Sinnes o doe the like . If then we would be free From Slips and Break-neck-falls , we must them flee . 6. Rockes are p deformed , horrid , barren , vile ; And so are q sinnes , with all whom they defile . These make Men ugly , filthy , Steril , base , And all their Glory , Beauty quite deface ; Yea , change them into r Monsters , wolves , dogs , swine ; Nay s Fiends incarnate . O then Sinnes decline ! 7. Where t Rockes once fixe their Stations , they remaine ; And none but God can move them thence againe : So Sins once setled in Mens Hearts , there v stand Fast centred , till Gods owne Almighty hand Expell them thence . O then let no Sinnes lye Upon our Soules , but out them presently , Lest they should x settle ; for if once they rest Within them , they are hardly dispossest . 8. Rockes are y exceeding hard to batter , breake , Mine , pierce , demolish . So let all Men speake , And they must say , that z all Sinnes are so too , We ruine , breake them still with much adoe . He who doth thinke his Sinnes with ease to quell , Shall never tame , nor from him them expell . 9. Rockes make their Dwellers a fearelesse , and secure Of Foes or Perils , and to thinke all sure : Sinnes b doe the like to those that in them dwell ; Who feare no dangers till they sinke to hell . O then beware lest Sinnes make us secure . No State 's so ill , as that which seemes most sure ! 10. All Rockes are c blushlesse , shamelesse , impudent ; Sinnes are so too , nought can then daunt , relent . And by degrees Mens Hearts , Browes they so d steele That they no Sinne , Blush , shame , disgrace can feele . Take heede then lest Sinne , first , us shamelesse make , Then Senselesse , Gracelesse , fit for Hells dread Lake . 11. Rocks , stones e good grounds oft spoyle , and quite deface : So f sinnes good men deprave , marre shame , disgrace . 12. Rockes , Stones in fertile Soiles them g barren make ; And nought will spring , or grow there , till men take Them thence : So Rockes and Stones of Sinne decay , And make Men h fruitlesse till remov'd away . No fruites of Grace will ever grow , or sprout Up in them , till these Stones be digged out . 13. Great Rockes i apparent are to each Mans eye , And all both farre and neare may them espie . Great Sinnes in all , in k Great men specially , Themselves to all both farre and neare descry ; Whence l Scripture saith , they are on Rockes Tops set , And doe in m others worlds of Sinnes beget . Let all , but Great ones chiefely , all Sinnes flye ; Which though kept close , will yet n themselves descry . 14. Wilde o Goates in Rockes seede , live , and much delight : So , wicked Men , stil'd p Goates both day and night In q sinnes and lusts doe wallow , live and joy ; Though they their soules at last will quite destroy . O Madnesse ! thus in Sinnes to take delight , Which against God , Soule , Body , alwayes r fight . 15. The Steepe high Rockes , and Forts which on them stand Are never s scal'd , or won but by strong hand ; Much Paines , Long Seige , or Famine , which doe pine , Or starve their Men , and cause them to resigne . The steepe , high , craggie Rockes and Forts of sin Within us , none can ever t Scale , force , win , But by strong hand , much cost , paines , sweate , strife , care , Long Seige , and Easts , by which they starved are , And forc'd at last for very want to yeeld , Where else they would have made us leave the field . It s then no easie thing to conquer Sinne : They must bestir them who its Forts would winne . 16. Rockes , v wrecke , sinke , breake Ships , Boates : So Sins oft x split And drowne those Soules which on them dash or hit ; Not in Sea-waters , but in Lakes of fire , Where they shall ever feele Gods scorching Ile . 17. Instruct us then , O Christ , our Rocke , to shun All Sinnes as Rockes ; and not on them to run , For feare of ruine , and still give us Grace To flye these Rockes of Sinne in every place , With greater care than y Sea-men doe avoyde Those noted Rockes , which thousands have destroyd ; Not once presuming to approach or hit Against such Rockes ; as others Soules have split . And since sunke Rockes of z secret Sinnes that lye Hid in our Hearts , and a worldly jollity , Mirth , Pastimes , Pleasures , ( where we least suspect , Or feare a danger ) most soules still have wreckt ; Teach us these Rocks to see , and then to flye With chiefest care , and them not to come nigh . Yea , sith no Sea so fraught with Rockes can be , As this whereon our Soules sayle towards Thee : O Shield us from these Rocks by thy great Power , Which else will Split and Sinke us every houre : That so we may at last arive secure In Heaven's blest Port , where Joyes for aye endure . Meditations of the third Sort , suiting Rockes , and Gods Elect together . BEsides , these Rockes present before our Eyes The State of Gods Elect , in lively wise . 1. Rockes fixed are , b not tossed to and fro , With every Winde , Storme , Tempest : Even so Gods Chosen Sheepe with c firme and stable Hearts Adhere to Him in all their Troubles , Smarts : No Stormes , Windes , Crosses , Changes can remove Them from his Word , Sonne , Spirit , Truth or Love : When d Troopes of others shrinke , and fall away , They cleave to him as to their onely Stay. 2. Rockes many e Winds , Stormes , Tempests undergoe : And doe not all the f Saints , whiles here , doe so ? 3. Rockes meekely beare and suffer Stormes that fall , And never fret , rage , or repine at all : Gods g Saints without all murmur , fret , or cry Their Crosses , Losses beare most quietly ; Submitting unto God , whose Providence All bitter Potions doth to them dispense . 4. All men on h Rockes may safely build and rest : And of all trusty friends , the Saints are best . On i whom we may all times with trust relye , And to them in all Dangers safely flye . 5. Rockes k bare and ragged are : The Saints oft l Poore , In outward State ; but seldome begge at doore . 6. Yet though Rockes Outsides be but base and rude , They richest Mines within their wombes include : So though Saints Outsides be but ragged , base , Within them m hidden lye gold-Mines of Grace . 7. Stones digged out of Rockes and hewed square The n fairest Temples , Buildings make that are . So Gods Elect , though vile whiles that they lye In Natures Quarries in deformitie ; Yet hew'de out thence , squar'd , polisht by Gods Grace , And layd in order in their proper Place , Become o rich Temples wherein God doth dwell , And doe all other structures farre excell , In worth , and glory : Lord thus square , and lay Us in these Sacred walls , which last for aye . 8. Rockes for the most part lowly are and meeke : The p Saints are so , and no high places seeke ; In this vaine world ; where they dejected lye Till God advance them to the Starrie skie . 9. Rockes Kingdomes , Islands guard and fortifie Gainst raging Seas , Floods , Stormes , and Enemie : q Saints holy Lives , and frequent Prayers ar States surest Guards ; Forts , both in Peace and war ; These Shield-off Judgements , Foes , Plagues , yea Gods Ire , Which else would wast , and scorch them worse than Fire . 10. Rockes from their Sides send forth r Springs sweete and pure , Mens Thirst to quench , their wounds and sores to cure : And who but Christ and Saints can s Comfort bring To Sinne-sicke Soules , and those who feele the Sting Gripes , Torments , Flames of Hell and Conscience ? Or binde up broken , hearts , and chase from thence All feares and horrid Terrors ? Which an Hell On Earth oft make in those wherein they dwell ? Hence all such wounded Soules doe ever fly To t these for Comfort in extremity : Since no ungodly wretch can cheare , or ease A Sinne-sicke Soule , nor aking Heart appease . 11. Rockes most despised and neglected are , As worthlesse Creatures : Thus Gods Saints oft fare v Contem'd , abhor'd of Most , as vile and base , Though of Mankinde the onely Pearles , Starres , Grace . 12. Rockes hurt no Shippes , Boates , Men , but such as x hit Themselves against them ; and so breake or split : So Gods Elect doe never hurt , breake , quash Any , but those who y wilfully rune , dash , Bruise , breake , themselves against them ; who must check ? And blame themselves , not them , for this their wreck . 13. God first ingrav'd his Sacred Lawes upon A Marble Rocke z a Table made of Stone ; Not brittle Glasse , soft Paper ; that they might Out last all time : God , still , his Lawes doth write On hardest Rockes ; Saints stable a Hearts , whereby They Time survive , and gaine eternity . The two first Stony Tables whereuopon God stampt his Lawes , broke , lost were long agon : These harder Tables of Saints Hearts remaine , And in them Gods blest Lawes for aye retaine . Lord , I my heart a b Rocke have made : O carve Therein thy Lawes , from which it may not swarve . And since it shall out-dure the firmest Rocke , O , this rich treasure ever in it locke ! Yea , make each Saints Stone-Heart the Treasury Of thy sweete Lawes , for all eternity . 14. Rockes in most places thinly scatred are ; Saints in all places are most c thinne and rare . d Dispersed here and there , where hid they lye In secret Corners in obscurity ; Driven from Country , Lands , House , Home , by those Who for their e Goodnesse onely are their Foes . 15. Rockes burnt to f Lime , doe fasten , joyne , sement Stones in all Buildings , and them free from rent : Yea ; laid on barren Grounds where nought would spring , They make them fertile , and great Crops to bring : So Gods Elect , when melted by the Flame Of his sweete Spirit , g knit , unite the Frame And Stones of his Church here on Earth together , And keepe out Errours , Sects that would it sever : Yea , sent to barren Soiles where grew no Grace , They make them b fruitfull , and in better case . 16. Rockes cut and polisht , turne to richest Gems Become Kings Treasures , i crowne their Diadems . Saints squar'd and polisht from their drosse by Grace , Prove Gods rich k Jewels , in his Crowne have place . Lord so refine me that I may be set , A Stone , Pearle , Jewel in thy Coronet . Amidst those Saints which thou reput'st such Gems As farre excell , out-shine all Diadems . Sweete Jesus make me of thy Chosen Flocke , That I , like them , may be a blessed Rocke . Meditations of the fourth Classe , sampling Rockes , and Rockie Hearts , with ungodly Men , together . YEt more , me thinkes Rockes represent to all Mans Rockie Heart , and Nature , since the fall , In some Respects , wherein they well agree With Stony Hearts ; from which God make us free . 1. Rockes are exceeding l Shamelesse , Impudent ; Nought will them daunt , or cause for to relent . So men of Stony Hearts , have m Browes of Steele , Faces of Rocke , which no blush , shame can feele . No shamefull Sinne , Convictions , or Disgrace Will daunt , or cause them once to hide the Face . It is their n glory to be voyd of shame , And vaunt of that which doth them most defame . 2. Rockes shew no mercy , but to o peeces mall , Breake , bruise , or hurt , all those on whom they fall . So men of Rockie hearts are p mercilesse , And breake , bruise , teare , crush , all they doe oppresse . No Cries , Parts , Vertues , Merits can asswage Their cruell Projects , nor divert their Rage . O let me rather fall into the Pawes Of q Beares or Lyons , than an hard Hearts Jawes . 3. Rocks make those r Milstones which doe grinde , bruise , teare The Corne we use , to make us Bread , or Beere : So men of Rockie Hearts still serve to s grinde , Presse , bruise Gods Chosen , till they be refinde From all their Huskes of sinne , and made meete Food For Gods sweete Pallate , to their greatest Good. 4. Some Rockes burnt in the Fornace harder grow ; And nought but t Steele , or Iron from them flow : Which serves to breake , hew , polish , fit , and square Rude Rockes and Stones , and Stately piles to reare : Gods fiery Fornace Rockie Hearts makes more v Hard , and obdurate than they were before ; Yea all its scorching Heate the which they feele , Serves but to turne them into harder Steele , Or Iron ; for to breake , hew , polish , pare The Rockes and Stones which God layes in the rare And choisest Buildings of his Church : whose walls Are x built , not ras'd , with these hard Iron Malls . And Tooles of Steele , though they no y Part nor share Have in the Temples which they helpe to reare . 5. The most mischievous Instruments of war Wounds , Bloodshed , first from z Rockes extracted ar ; As Canons , Musquets , Bullets , Sword , Bills , Speares With other weapons , where with Man kills , teares , Torments , Maimes , Stabs his Brother in despite , As if he did in nought but Blood delight : So from Mens Stony a Hearts first flow and spring All Mischiefes , Murders , Warres , Sinnes , each ill thing : These were the Artists which did first invent Each bloody , murth'ring , warlike Instrument ; The Shops in which they forged were , the Armes That weild them still , & work a world of Harmes . O cursed Hearts of Rocke from whence doe flow All Evills , Mischiefes , woes we heare , see , know ! Lord free and ever keepe us from such Hearts , Which are the Cause of all our Sinnes , Ills , Smarts . 6. Rockes make those in them b carelesse , Proud , Secure From feare of Danger : Stony Hearts are sure To make all c Them in great Mischiefes ere they be aware . Rockes are d exceeding Hard ; and sooner broke Than squar'd or polisht with the Axes stroke : Mens Stony Hearts so hard and flinty are , That all Gods Axes , Judgements e cannot square Them to his Rules , nor cause them to amend , And sooner breake than rent , or make them bend . He who in hardest f S●●●es of old imprest His Sacred Lawes , upon a Rockie Brest Cannot ingrave them : Lord what Hearts of Flint Have Men , whereon thy Lawes can make no Print ! Nought but Christs blood these g Adamants can thaw And square them to the Models of Gods Law. 8. No heate of Sunne or Fornace Rockes will melt , But harden rather , and their Heat's not felt : Gods h Sun-shine Mercies , and his sweetest Grace ; His fiery Fornace , and his frowning face , Mens Rockie Hearts will neither warme , relent , Affect , melt , change , nor move them to repent . 9. Most Rocks are i barren , yeelding nought for Back Or Belly , that Mankinde or Beasts doe lack : Mans k Stonie Heart 's as Barren : no good Thing , No Fruites of Grace , Faith , Vertue in it spring . 10. Thornes , Thistles , l Brambles , Weedes of Rockes oft grow ; All Stony Hearts with these , still m over-flow : Fruitefull in nothing , but those tares of vice , And sinne , which barre them out of Paradise . 11. Rockes Deafe and Sencelesse are of good , and ill : Hard n Hearts are so , and neither can , doe , will , Gods Word , Law , Workes regard , Heare , understand ; Nor , feare his angry ; kisse , his soothing hand . 12. The fiercest Stormes , o Winds , Waves , on Rookes doe dash : Gods p Sorest Judgements Stonie Hearts doe lash : And though they seldome feele Gods stroke or Curse ; This nothing Mends , but q makes their Case farre worse . 13. The pleasant Showres , Drops , Dewes that on Rockes light . Make them not fruitfull ; nor in better plight : But glide away forthwith , not sinking downe To make them Mellow , good , or sinne to drowne : So Rockie r Hearts , though they receive the raine , And frequent showres of Gods blest Word ; remaine Still Barren , Hard , and Sencelesse ; nought will stay That drops upon them , but all slides away That 's Good or Sacred ; onely Flouds of s sinne Sinke downe with speede , and freely enter in . 14. None craggie t Rockes will Till , Plough , Plant , or Sow ; Their Labours lost who doe it , nought will grow . Obdurate Hearts few use to Plough or Till With Godly Precepts , Counsells ; sith they still v Neglect , deride , contemne them ; so as all The seede is lost which on the Rockes doth fall . 15. Rockes blunt , and hurt the edge of Tooles that smite , Or square them for good uses ; yea in spite Their Chips and Shivers dash against the Eyes , Face , Shins of those that hew them . Loe the guise Of Rockie Hearts , which x hurt and malice those Who checke their sinnes , and hate them as their Foes . Yea , let their Pastors in their Ministry But touch their Sores , into their Face they flye : So zealous are they for those Sinnes , which end In hell , when they will not Gods cause defend . O that our zeale for God were halfe so much As for our darling Crimes , when Men them touch : Then would we let them y strike , wound , lance , yea Slay Our dearest Sinnes ; and thanke , not them gaine-say . 16. Rockes Cold and Heavie are , and z never move Out of their Places ; nor mount up above Unlesse perforce ; and then they ever a bend Downe to the Center ; whence they did ascend So b Rockie Hearts are Cold , and lumpish still To all that good is ; prone to nought but Ill : No Love , Heate , zeale to God within them flame ; His Cause they 'le not stir in for Love , nor Shame : Their Thoughts , Minds , Cares are fixt on c things below , And never upwards Soare to view , mind , know The things above ; unlesse some d sodaine Feare Of Death , Hell , Danger up them scrue or reare Against their Wills : which past , to Earth they hie With greater poyse , and there still groveling lie . 17. Rockes e Dumbe and silent are : So Hearts of Stone For good Discourse have neither Tongue , nor Tone Sitting still f Mute like stones without voyce , sence , When any fall to godly Conference . 18. Rockes g bare and naked are ; whence all may spie Their Nakednesse , and grosse Deformitie . All Stony Hearts , are h naked , poore , and bare ; Their Barenesse , vilenesse , wants exposed are To all Mens view ; till Christs rich Robes of Grace Cloath or Adorne them , and these wants deface . 19. Rockes Livelesse are ; and Stony Hearts are i Dead ; No life of Grace was ever in them bred : Yea , all who now draw breath , must shortly K dye , ( Who knowes how soone ) and dead as Rockes shall lye . 20. Rockes till by force they broken be , and slit , l Hewd , polisht , for all Buildings are unfit : Thus Rockie Hearts till God them m rent , hew , square ; To build his House , Church , Temple , uselesse are . 21. Rockes make Men n fall and stumble , to their Paine And Hurt : That o Rockie Hearts doe thus , t is plaine ; Since all our Slips , Falls , Bruises , Sinnes proceede From Stony Hearts , which make us take no heede . 22. Rockes p Shipwracke those , who doe too neare them sayle ; And sunken Rockes to split Ships most prevaile : Thus Rockie Hearts unlesse we from them fly Will q wracke us all ; but yet especially When neither Felt , nor Seene : for then we run With full-saile on them , and are quite undone . 23. Rockes feele no Burthens , weights that on them lie ; So Rockie Hearts doe never r sigh , groane , cry Vnder the Weights and Burthens of their Crimes , ( Though s heavier than the Sands a thousand times ) And why ? because they never feele their poyse Till it them sinke to Hell , and quite destroyes . 24. Not all the Men on Earth , with all their Art Can make one Rock , or Stone ; much lesse an Heart ; But onely t God himselfe : yet Men alone Are the v Creators of all Hearts of Stone , Not God : O wonder , that Men should create Nought but Hard Rockie Hearts which God doth hate : Such Hearts can none else but Men , Fathers call , Which sinke still downewards , till to Hell they fall . 25. O then when ever we a Rocke shall see , Let these thoughts to our Mindes recalled be : Yea , ponder what Old x Rockie Hearts we have By Sinne and Nature : then New , soft Hearts crave , With fervent Prayers , Grones , Sighes , Teares ; so we Our Hearts of Rocke , to flesh transform'd shall see . And if we finde , feele , know by signes most sure Our hearts thus changed , and made soft , and pure ; Let us for ever in Word , Deede , Life , Thought , Extoll and ( y ) praise Him who this Change hath wrought ; Keeping a narrow z watch both night and day , Over our cheating Hearts ; for feare lest they Should by degrees freeze , or grow a hard againe , Yea turne to Rockes , and so for aye remaine . 26. Sweete Jesus b take our Stony Hearts away , And give us hearts of flesh , we humbly pray ; And of all other Plagues , from us avert This as the greatest , an obdurate Heart . And since of all our Parts Thou dost require , Seeke , prize our c Hearts most ; grant us we desire Such broken , contrite tender Hearts , as may Delight Thee most ; and never from Thee stray . Such Hearts Thou onely canst d create , not we ; Make our Hearts such ; then happy shall we be . Miscellanie Meditations of the fifth Kinde . TO winde up all ; Rockes to our Mindes present Some other usefull Thoughts , with great content . 1. When we behold some e Stones with Tooles and Barres Dig'd out of Rockes , and taken from the Quarres ; To build some Stately Church ; whiles others stay Still there , unwrought ; though quite as good as they : It mindes us of that common Rocke wherein Mankinde corrupted lay , through Adams Sinne : From whence God by f Election and meere Grace Culls out some Stones ( though few ) which he doth place Within his Churches Buildings ; where they lie Fast joyn'd to Christ , for all Eternitie : When as all others ( though as good as they And of the selfesame Rocke , Quar , Lumpe , and Clay : ) Lye still unpolisht , in the rotten Masse , And State of Sinne , untill to Hell they passe ; Without Injustice , since Gods Grace is g free ; And none but for h some Sinne shall damned be . 2. When I consider that all i Tombestones , Urnes , And Tombes , where Man , * meere Dust , to Dust returnes ; Are broken pieces of some Rockes ; I then Behold my Tombe-stone , in each Rocke I ken : And say ; Loe here 's the lasting Monument Wherein my Body must ere long be pent , And shut Close Prisner , till the k Judgement day , When all its Rust and Bolts shall fall away . Which Thought digested , makes me still amend My Life ; and fits me alwayes for mine End. Let all revolve it oft within their Minde , And they shall Treasure , Honey in it finde . 3. When I behold some people dwell , live , lye In l Caves of Rockes ; I then thinke presently ; He who a Cottage wants his Head to Hide , Shall finde some Rocke , or Hole where to abide ; In which he may sleepe freer from feares , Foes , And Cares , than those whom Castles , Guards , inclose . What neede we care then here for House or Home , If these should faile , yet Rockes will give us Roome To Lodge and hide in : Here m Gods dearest Saints Have liv'd , and hid oft times without Complaints ; And beene more happie in these caved Stones Than greatest Monarchs in their royall Thrones . Repine not then though Clifts of Rocks should be Thine House or Home , sith there thou mayst be free , Safe , blessed , chearefull , and to God more nigh Than those who in the fairest Pallace lye . 4. The precious Jewels n Treasures , Stones which are Lockt up and hid in coursest Rockes , declare Gods dearest Saints and Jewels common Case , And State on Earth : who thrust out with disgrace From House and Home , enforced are to flye To o Caves and Rockes , where they imprisned lye : Whence driven out againe by bloody Foes ( Like Gold or Jewels out of Rockes ; ) they close And locke them up againe in p Prisons , Goales Or nastie Dungeons , amidst filth , dust , * Coles , The common q Gaskets where these Gemmes , Pearles lye Vntill some Flames them into Ashes frie. Yet courage Noble Soules , whiles thus you fare It 's a sure Signe you peerelesse r Jewels are , And Gods Choyce Treasures , since you under Locke , Thus lye , like Gold , Gems in some Casket , Rocke : And that you shall be s surest kept of any , Because kept closest , and not seene of many . The choycest Things Men ever closest t Locke ; And Wolves runne loose , whiles God doth v fold his Flocke . 5. Rockes love to x shew , not hide their Nakednesse : Adam and Eve y blusht at their Naked Dresse When they beheld it , and did hide for shame , Till they with Coates of Figge-leaves vail'd the same . Those wanton Females then that take delight , Their z Naked Breasts , Neckes , Armes , ( like some strange sight ) To shew to others , without Blush or shame , In spight of God , Men , who them taxe and blame : Are rather shamelesse Rockes than Adams Race ; And for the most part voyd of Sence , shame , Grace ; If not of Honour , and true a Chastitie , Sith most is common which doth open lye . 6. When we behold Men with much Danger , Swet , Paines , Trouble , vilest wrack to gather , get , And draw from Sea-Rockes , for to burne , or dresse Their tilled Grounds , and mend their fruitfulnesse . Me thinkes it should wring b Teares from us , to see What Paines these take for Dung , whiles they and wee Doe not take halfe the Care , Paines , Travell , Sw●et The richest Gems of Grace to digge , fetch , get From Christ our Rocke , which would not onely cheare And warme our Soules , and make them fruite to beare ; But them c adorne , enrich , store in such wise , That they all else as vile Dung would despise . For shame then henceforth let us take d more paine These richest Gemmes , than they base wracke to gaine . 7. When I a Rent or Clift in Rockes espie , It mindes me of the dreadfull Majestie , And mighty Power of our God which make The hardest e Rockes for feare to split f rent shake And duely pondred would in peeces teare Our Rockie Hearts , & make them quake for feare 8. When I behold Men , Tempests , Waves , Raine , Winde , Beate long on g Rockes , and yet no entrance finde : It makes me see what h rockie hearts we have At which though Christ ( who seekes our Soules to save ) Doth dayly i knocke by his Word , Grace and Sp'rit , Saints , Preachers , Motions ; and oft times them smite With sundry Judgements , Tempests , Seas , Malles , Winds To make them open , yet but k seldome finds , Or makes an Entrance : nay though many yeares , He thus beates on them , yet no fruite appeares : O Hearts more hard than any Rocke , Flint , Steele , Which all these strokes upon them never feele ! O l patient Jesus ! who so long canst beare , With such hard hearts , which will not melt nor teare ! 9. When I behold Rockes , Stones , most ragged , base , Rude and deformed in their Native place , m Hew'd out from thence , and polisht by Man-Kinde Turn'd into goodly Structures of each Kinde And made rich Statues , n Jewels , Ouches , Gemmes , Yea , set in Gold and royall Diadems . I thence conclude , that God with much more ease Speede , Art , can turne , when ever he shall please , The o hardest , vilest , rockie Hearts that are Into rich Temples , Jewels , Gemmes most rare ; Yea set them in Christs very royall Crowne Like precious stones unto their great renowne . As he did p Paul , q Manasses , and all those Most glorious Saints which Heav'n doth now inclose . Let no man then though ne're so meane , vile , base , Lewd , sinfull , once despaire of Gods free Grace , Which in a moment can r change and translate Him from his wretched to a glorious state . 10. When as I see the s waters that doe streame And gush from stony Rockes , me thinkes they seeme A lively Image of those t Teares that flow From Rockie Hearts , when they once tender grow . Through Gods sweete Grace and Spirit , which can melt The hardest Hearts to Teares , and them relent As He did Rockes of Old , whence v water gusht By streames when He them either smote or crusht . Blessed Lord Jesus , soften , breake , relent Our Hearts of Rocke , and cause them to repent , And send forth Streames , nay Floods of Teares to wash , Our sinnes away , and all their force to quash . 11. x Eagles in lofty Rockes still breed and lye , And from their Toppes their Prey farre off espie : Gods chosen Saints whom Scriptures oft compare To y Eagles , upon Christ high mounted are : ( The tallest Rocke ) on whom they z build , lodge , stay , And thence they seeke , finde , take their sacred prey . Lord make our Soules with Eagles wings to flye , To this sweete Rocke , and there to live and dye . 12. When I contemplate how Rockes a Christall Springs Which serve to moisten , soften other Things , Make trees , herbes , grasse , plants , flowers spring and grow ; And quench the Thirst of all things here below ; Yet neither moysten , soften , fructifie The Rockes themselves , still barren , fruitlesse , dry : Me thinkes I view in them some Rockie Hearts , Endew'd with rare , rich , profitable Parts Of Art and Nature ; which doe good to many , Yet to their Owners good , they doe not any . How many Preachers others helpe to save Yet b damne themselves ? and whiles they others gave The Food of life , have starv'd themselves to death : Others made Fertile , themselves barren Heath ? How many c wise to teach , rule , counsell all Except themselves , and so through folly fall : It s hardly worth the Name of Good Art , Skill That betters others , makes the Owners Ill. 13. When I espie Rockes trampled on by all , Christs and true Christians States , to minde I call . d Trod under feete , with all contempt , spite , hate Throughout the world , and valu'd at no rate . Complaine not then of any dis-respect . No greater Honour than Ill mens neglect . 14. Each vaste , high-towring , massie Rocke we eye Presents to us the strength and Potencie Of that Almighty God , whose e Potent Hand Did in a moment , both by Sea and Land Raise up so many vaste high Piles , and Packe Such Massie Rockes on one anothers backe ; Without an Engin , by his f Word alone , And them so strongly soder one to one That all the Art , Wit , Strength , in Man's to weake To rase these Mounts , and them in Peeces breake . We wonder much at * Stonedge , where there lye A few large stones , pil'd vp not very high On one anothers head , and thinke it strange , How men such pondrous Stones could reare and range , In such a manner , though these great stones be But Pigmies , Pibbles to the Rockes we see . How much more then with wonder and amaze Should we upon those Massie high Rockes gaze Which them so far in Bulk , weight , height exceed , And may true admiration in us breed Of Gods Almighty Power , which could raise Such grand , rare , lasting Trophies to his praise . To which all Structures made by men doe seeme But Mole-hills , Attomes , and of no esteeme . He who such heavie Rockes could make , lift , reare , g Weigh , tosse with ease , as if they feathers were ; With greater ease can lift and elevate His humbled Saints out of their h lowest State : And in an instant into i shivers dash , All who with Him or Them presume to clash . 15. When we discerne the Sea , and Time to k weare The very Rockes , and them to waste , eate , teare ; Thinke and contemplate then , how time , age , space All things consume , waste , weaken and deface ; But chiefely Men , compact of l Dust , not stone Who fade like m grasse , are in a Moment gone . How can meere Dust and Ashes thinke to last , When time and age the hardest Rockes doe wast ? 16. Those who in lofty , fenced , steepe Rockes dwell Are n haughty , proud , secure , and farre excell Most others in these vices , slighting all , As if no Mischiefe could upon them fall . Whence sodaine Dangers , Ruines them surprise ( To quell their Pride ) from those they most despise ; Thus carnall Men advanc'd and fortifide With potent Friends , wealth , Honours , swell with o Pride ; Deride all Dangers , Foes , grow so secure , As if their Props and Stayes should still endure . Whence God their Pride to punish and abate Casts them downe head-long by some sodaine Fate . Which should make all , but great men specially Beware of Pride , and grosse Security , The sad p Fore-runners of a certaine fall , Which them and theirs will soone to peeces mall . 17. When as we see Men with must cost and paine To Mine the Rocks , and Treasures thence to gaine Of sundry Sorts ; where with they much increase Their wealth , and make things meete for warre and Peace : It forth-with mindes us how with farre more care , Cost , Paines , Sweat , Labour all who Christians are , Should dayly q Search , and Myne for richer Oare In Christ their Rocke ; in whom there is such store Of peerelesse Mines , and Treasures of each Kinde As well content , yea r fill the vastest Minde ; And store all Christians with all Things they need In Peace and War , Life , death ! Let this then breed A Resolution in us , still to Mine , And draw these Treasures from this Rock Divine . 18. Whiles that we view Men Rockes to smite , pierce , rent With Sledges , Axes , or like Instrument ; We then should ponder , how we all each day Our blessed Rocke Christ Jesus s smite , stab , slay A fresh with those accursed Sinnes and Crimes Where-with we grieve , pierce , wound Him at all times : Which Thought should turne the Edge , and Point of all Our Sinnes from Him ; upon our selves to mall Breake , wound our Rockie hearts , because we rent , Abuse Christ thus ; and cause us to repent . 19. When we espie Rockes dart out Sparkes of fire When smote , or cut with Tooles of Steele or I're : It sweetely mindes us , how the Hand of God Smiting upon us with an t Iron Rod Should from our Hearts of Rocke extract and draw Such sacred Sparkes , yea flames as should them thaw , Purge all their Drosse away , and them inflame With a most ardent Love , unto his Name . Lord when thy Rod shall ever on us lite , Let it such Sparkes , and Flames in us excite . 20. Springs , Quarries , Mines in Rockes , ne're drawne quite drie ; Present most sweetely to each Minde and Eye The v inexhausted , boundlesse , Endlesse Mines , Springs , Treasures , Stores , and vastest Magazines Of Grace and Goodnesse , which inclosed lye , Within the Bosome of the Deity . To feede , feast , fill , enrich , each hungry , poore , Sad , pined Soule , with all their matchlesse store . The very thoughts whereof our Hearts should fill With sweetest Solace , and delight them still . 21. When I perceive the smallest Pibble x sinke In Floods , as deepe as greatest Rockes ; I thinke How smallest Sinnes are deadly , and as well , As soone almost , as Great , sinke Men to Hell. O then beware of all sinnes , since the small As well as great to y Hell thus tend and fall . Let Papists talke of Veniall sinnes , I trow No sinne is veniall , when all sinke so low . 22. The worthlesse Rubbish in each Rocke exceeds , And hides the Mines and Precious stones it breeds : Yea , richest Mines have ever greater Store Of drosse and off all , than refined Oare . Which pondred , learnes us , how each Place , z Church breeds More Bad than Good : that Good Mens Ill , exceeds Their Goodnesse : that the Bad , Good Men obscure As Rubbish hides , Surmounts the Oare that 's pure . Hence Multitude , and visibility Appeare ill Markes a Churches Truth to trie . 23. When a Rockes or Stones fall on Men , and them dash To peeces , or at least them bruise and quash : It mindes us how our Rocke Christ b grindeth all To powder , upon whom he doth once fall . O then beware how we pull on our backes This Massie Rocke which Men to peeces crackes . 24. c Rockes keepe from sinking those who walke or Stand Vpon them , whiles such , who on Bogges , Floods , Sand Doe walke , d rest , stay , sinke downe and mired are , Yea oft times drowned without speciall care . Hence may we learne that those who walke , rest , stay , Themselves on Christ ( the surest Rocke ) alway Stand firme , safe , stable ; never sinking downe ; Whiles those who on Bogges , Sands sinke , stand , and drowne . O let our feete on this Rocke still abide Then are we certaine not to sinke , fall , slide . 25. Rockes those who dwell upon them fence , e defend , But those who Scale them , hurt , bruise and offend . So Christ our Rocke f protects his Chosen sheepe Who rest upon Him , doth them safely keepe . Yet hurts and breakes to g peeces all such Foes , Who dare presume Him , and them to oppose . 26. The sight of Rockes , their h Clifts , Caves , Holes should Minde , All of the Day of Judgement , yet behinde : So full of dreadfull Terrour and Affright That i Kings themselves , and men of greatest Might Shall quake and shake for very feare ; and call Vnto the Rockes and Hills on them to fall ; And into Caves , Holes , Clifts of Rockes shall flye To hide them from the Wrath , Sight , Majestie Of Christ our Rocke , before whose dreadfull face The Rockes shall then melt , fall , quake , change their place . And all the k Stout , proud , Rockie Hearts of those Who did Himselfe , Word , Grace , Saints here oppose . Shall be so daunted , stonisht , strucke with feare And Horrour , that they l dare not once appeare ; Till drag'd perforce before Christs Barre and Face , Where try'd , convict , condemn'd ; with all disgrace They shall be cast for all Eternity Into Hels fiery Flames , there still to fry . O let the Terrour of this dismall Day , ( Which now drawes neere , and we should m mind alway ; ) For ever scare us from all Sinne , and make Our Stony Hearts to melt , bleed , sigh , breake , ake : And cause us now with speed to flye and hide Our selves within the Holes of Christs pierc'd side , Who shall us n judge : and then we boldly may o Lift up our Heads , and Hearts in that great Day With joyfull cheare , when others hang them downe ; And eke receive a Rich , Large , Massie p Crowne Of endlesse Glory , in the Heavens high Where we shall reigne for all Eternity . q O Christ ( our onely Rocke ) of thy free Grace Advance , and bring us to this blisfull Place : And let each Rocke , Clift , Stone we henceforth see Instruct us thus , and bring us home to Thee . The Conclusion . VVIth these sweete usefull Thoughts , and thousands more The Barren Rockes , our Hearts , and Minds may store When we behold them : and if Natures Booke , And Rockes , whiles we upon them dayly looke , Can teach us Nothing which our Lives may mend , Or cause our Hearts , Minds , Thoughts up to ascend ▪ To Christ their Rock , God , and the Things above , Them to contemplate with the greatest Love ; Our Hearts are Rockie ; We , quite voyd of Grace ; And Rockes than we , are yet in better Case . FINIS . A CHRISTIAN SEA-CARD . Consisting of sundry Poeticall Meditations , raised from the Contemplation of the Nature and Qualities of the Sea. BY WILLIAM PRYNNE , Late Exile and Close Prisoner in Mount-Orgueil Castle in the Isle of Iersy . Psalme 104. 24. 25. 26. O Lord how manifold are thy Workes ! in Wisedome hast thou made them all ; the Earth is full of thy Riches . So is this great and wide SEA , wherein are things creeping innumerable , both small & great beasts . There goe the Shippes ; there is that Leviathan thou hast made to play therein . Psal . 77. 19. Thy way is in the SEA , and thy path in the GREAT WATERS , and thy footesteps are not knowne . Isaiah 43. 1. 2. 3. 5. 6. But now thus saith the Lord that created thee , O Jacob , and he that formed thee O Israel ; Feare not , for I have redeemed thee , I have called thee by thy Name , thou art mine . When thou passest through the WATERS I will be with thee , and through the RIVERS , they shall not overflow thee ; when thou walkest through the fire thou shalt not be burnt , neither shall the flame kindle upon thee . For I am the Lord thy God , the Holy One of Israel , thy Saviour , &c. Psalme 66. 12. Thou hast caused men to ride over our heads ; we went through FIRE and through WATER , but thou broughtest us out into a wealthy place . London Printed by T. Cotes , for Michael Sparke dwelling at the blue Bible in Greene Arbor . 1641. TO The Worshipfull his highly Honoured Friend M rs Elizabeth Carteret , Daughter to Sir Philip Carteret , Knight , Lievtenant Governour and Bayliffe of the Isle of Jersy . THat neare relation wherein now you stand By Habitation , and a Nuptiall Band , To Seas , and Sea-men ; did at first induce Me to digest this SEA-CARD for your Use , And his you most esteeme ; which in some sort May helpe conduct you unto Heav'ns blest Port , The onely Haven which you now most Eye , And strive for to arrive in when you dye . Accept it therefore ( though scarce worthy view , ) As a small pledge of his Respects to you , Who much adores your Vertues , and must deeme His Muse too meane to adde to your esteeme . Your Engaged Friend and Servant , WILLIAM PRYNNE . SIth God Seas , Rockes , in Place hath joyn'd together It were unkindnesse them in Verse to sever . And hence my Muse , which bates to be unkinde , Hath them , in these two Poems , here combinde . A CHRISTIAN SEA-CARD . Consisting of sundry Poeticall Meditations raised from the Contemplation of the Nature and Qualities of the Sea. THE PROLOGUE . THis World 's an ample Volume , where we may Not onely Read , but a See God Day by Day ; And every Creature which it doth comprize , A Text to preach him to our Hearts and Eyes : No Plant , Herbe , Grasse so small , so vile but can Teach , and demonstrate God himselfe to Man , With his eternall Wisedome , Goodnesse , Power , Which he is blind , who seeth not in each Flower . Looke we above , beneath , or round about , All that we see doth b point , nay paint God out , Amongst the world of Creatures which present God to our Thoughts , and Eyes with sweete content Me thinkes the Sea , ( oft viewed with delight , ) Shewes him most cleerely to our Minds and sight . From whence a pious Heart may raise such store Of godly Thoughts , that plenty makes it poore . Meditations of the first Kinde . 1. ANd first , the vaste Sea , which with speede can * drowne The greatest Island , Mountaine , Ship or Towne , As easie as the smallest , Mole-hill , Boate , Or cottage , in its all-devouring throate ; Most sweetely represents to sinnefull Man The vaste , immense , and boundlesse c Ocean Of Gods free Grace and Mercy ; so profound , That worlds of greatest sinnes in it are drown'd ; No crimes so hainous , great , or numberlesse ; But if with bleeding soules we them c confesse And quite abandon , this large sea of Grace Shall over-whelme , wash out , and cleane deface : O sweetest solace to a broken Heart , And sinne-sicke soule , desirous to convert ! What though thy horrid sins and hainous crimes , Be greater than the world ten thousand times ? Loe , her 's a Sea more vast shall d drowne them all Without exception , great , as deepe , as small . O then despaire not , but behold with joy This Ocean , which shall all thy sinnes destroy . Lord , let us ever Saile in this sweete Sea , Where Soules are sav'd , Sinnes onely Shipwrackt be . 2. Againe , this e great Sea's huge immensity Length , Breadth , Depth ; Bulke , a vaster Deity And greater God who e made it , clearely prove , Then feare , yea fly his wrath , embrace his love ; Before all earthly Monarches , since they be Not by ten thousand parts so great as He ; Or as the Sea , that shadowes to our eyes , His f greatnesse which our thoughts cannot comprise . What Creature , danger then shall once dismay Those , who this Great God make their onely stay ? 3. The Sea points forth unto us every houre , Gods infinite , Almighty , Soveraigne power ; Who did g Create it with a Word , and still Controules , h rules , calmes , its raging waves at will , When they with boisterous Tempest , roare , and swell As high as Heav'n , sinke downe as low as Hell : Bounding its proudest flouds with smallest Sand ; To shew how great a force weake things withstand When backt by God , sith petty Sands can stay The raging Seas fierce March , and blocke its way . Who but a i God of might can tame and charme Such foaming bedlam Seas , and them dis-arme . Of all their fury , strength , and them divide Yea , dry at pleasure ; to abate their pride ? And cannot he who bounds , rules , calmes and quels The boist'rous Ocean , when it roares and swels With greatest force and furie , bridle , swage Both men and Devills when they storme and rage ? Yea * dash them into shivers with more ease And speed , than Seas a potsheard , if He please ? Why should wee then once k dread their threats or frownes , Their might or fury which our God still bounds ? They cannot touch one l haire , if he say nay , Much lesse our Soules harme , or our bodies slay Whilest we with upright hearts for his cause stand . O sweete ! sweete comfort to Gods chosen Band ! Thinke well of this , and then we shall m defie All Tyrants rage , and neare once feare , nor flye . What ever comes , when God shall call us out To fight for him , and shew our selves most stout . 4. Besides , the Flux , and Reflux of Seas Tyde At certaine constant houres , without a guide : It s wise disposall to each shore , Port ; Creeke , Throughout the world , where men for traffique seeke : It s close * conveyance to all Fountaines , Springs , The Earth to water , and all living things : The great and wondrous strange * variety Of Fish and Creatures , which doe live , breede , lye Within its wombe , Men to delight and feede , As well in times of plenty as of neede . What doe they all demonstrate to our eyes And Mindes , but that God is most skilfull n wise In these his wondrous workes , exceeding all Mens Art , farre more than Earth a Tennis-Ball . O let us then in all we enterprize , Submit our wits to him who is so wise , Craving his ayde , and giving him the praise Of his great wisedome , which must o guide our wayes . 5. Yea , these shew forth to Men Gods Providence , Which doth the Sea thus order , guide , dispence In p wondrous manner , and feede , rule , sustaine All Fishes , creatures which it doth containe ; And is as watchfull , restlesse q night and day , As Seas , which ever move , but never stay . Thrice r happie they who firmely can relie Upon Gods care in all extremity : He who each wave doth rule , and each fish feede , Will in s due season , send them all they neede . 6. The Seas great depth , which few or none can sound , Points out t Gods secret Judgements more profound : Yea , Ships , Barkes , Boates which plough the Seas bright face , Yet leave no footsteps by which them to trace ; Gods hidden Counsells ; wayes , and deepe decrees Past finding out , present to all degrees . Hence God is v sayd , in Sea to have his way , His pathes in waters deepe past mans display , O then adore his Judgements , Counsells deepe ; And not * presume into them once to peepe With prying eyes , beyond those bounds which He In sacred writ hath fixed unto thee . 7. The Length and x widenesse of the Sea , which spreads It selfe both farre and neere , to pious Heads . And Hearts shewes forth the vaste immensity , And Omni-presence of the Deity ; Which y fills both Earth and Heaven , Sea , world , Hell ; Yea every part of each : O strange to tell ! Oh horrid Meditation ! to the Rout Of gracelesse sinners ; when they goe about To hide , or flye from God ; who doth fore-stall , Nay z fill all corners into which they crall . How can they then escape his venging hand , Which is so neare them both by Sea and Land ? Yet matchlesse solace to Gods chosen sheepe , That his sweete a presence shall them cheare , fence , keepe , By Sea and Land , where ere they live or goe : This makes them happie in a world of woe . What neede we then to feare a banishment From Friends , or home , or close Imprisonment : In any hole or dungeon ? since b no place Can barre from us Gods presence or his Grace ? Which ever make an Heaven where they dwell , A royall Pallace of the darkest Cell . 8. The raging Seas fierce waves and c roaring Cry Which daunt all Hearts , spare neither Low nor High , Bearing downe all before them who withstand Their furious progresse , with a potent hand . Describe Gods d dreadfull wrath , and dismall Ire , Against obdurate sinners ; who conspire To breake his Lawes , oppose his Christ , despite And grieve his Spirit , sinning with delight , Without remorse or checke , till they e provoke Him to consume them with a fatall stroke . O let us oft consider , still feare , shunne His dreadfull wrath f from which we cannot runne , Much lesse resist it , praying Christ to swage And quench it g least we perish in Gods rage . The angry Floods can onely drowne or fright Us for a moment ; but if Gods wrath light Upon us ; Soule and Body both shall be Vnder its Tortures for h Eternitie . 9. The Sea so usefull , good , and meete for Fish And foule of all sorts that mans heart can wish : For Salt , Clounds , raine , springs , rivers i ( which proceede From it ) and traffique for all things we neede : Proclaimes to all k Gods goodnesse , bounty , grace , Who all this goodnesse in the Sea did place , To make Men happie . Let this goodnesse raise Our hearts to Love , and give him all l due praise . 10. Once more ; the Springs and Rivers which m ascend Out of the Sea at first , and in it end : Instruct us sweetely , how that every thing From God ( the Sea of being ) n first did spring : And therefore should by way of thankefulnesse Their course , Aymes , Ends to him alone addresse , But chiefely Man , ( first made , and since that o bought To p serve God onely in deed , word , and thought ; ) Should all returne to him from whom it flowes , Since q all is his that on us springs or growes . O let us study from our Hearts to give All unto him , r in whom we are , move , live ; It is his s due , our duty , all we have To render to him , who our soules must save : Most blessed God let us thus oft behold Thee in this Christall glasse , the Sea , our cold And frozen Hearts to warme , with these sweete Rayes Which it reflects , to thine eternall praise . Meditations of the second Sort. AGaine the Sea 's of Christ a lively Type And his deare blood , which doth our sinnes out-wipe . 1. For , as the Sea all filth doth clense away From Bodies , Vessells , Meates , Hearbes , Fruites , Aray , That in it washed are : So Christs sweete Blood ( More t clensing than the purest spring or Flood ) * All filth and spots of sinne , which Soules defile , And in Gods eyes present them foule and vile , Doth quite abolish , and so purge away From all such soules , as on him fast hold lay By faith unfained , that no filth nor staine Of any sinne , upon them shall remaine To make v them loathsome in his Fathers sight , In which they shine as starres most cleare and bright . O let us prize this Blood beyond compare , By which our Soules from sinne thus clensed are . x 2. The Sea which did the y wicked world destroy By Gods command ; yet saved upright Noy . With that red Sea , z which the Aegyptians drown'd When Gods owne people past it on dry ground In safety , shadow that red Sea of Blood , Which Christ upon the a Crosse shed for our good : Wherein the b sinnes of all his chosen sheepe With Hellish Pharaoh , and his Hoast , so deepe Are sunke and drowned , that they never shall Appeare againe , their Soules once to inthrall . O let our Sinnes in this red Sea be dround , Then are we certaine nought shall us c confound . 3. The Sea 's the way , meanes , passe to d to transport Men to those Ports to which they would resort . Christs blood 's the sea , e way , ship which men convoyes From Earth to Heaven , and eternall Joyes . Sweete Jesus let the Sea of thy blest Blood Conduct and leade us safely through the Flood And Rockes of this worlds Sea , to Heavens Port , To which thy chosen Flocke with hast resort . 4. The Seas faire , lovely , shining azure Face , It 's pleasant Calmes in Halcion-daies Gods Grace , And sweete appeased f Loving Countenance To us in Christ , ( which raps into a trance The saddest Hearts and fils them with content And matchlesse joyes ) most lively represent . O then in all our griefe and misery , On Gods sweete smiling Face still fixe an Eye , Which will support our soules in all distresse , And cheare them so , that nought shall us oppresse . Sweete Jesus when the Sea we view or passe , Present thy selfe thus to us in its glasse : Then if it wrecke or drowne us , yet shall we Through thy Bloods Sea , escape and saved be . Meditations of the third Ranke . BEsides , the Sea exhibits to our sight A lively Emblem of the State and plight Of Gods Elect , with all those sore and great Stormes of Afflictions , which doe dayly beate Upon them , whiles they passe this Sea below . Where g World , Flesh , Devill , seeke to overthrow . 1. For first , the Sea is * restlesse night and Day ; Its flux and constant progresse , none can stay : Just so are Gods elect , who alwayes move ; h Tending to Heaven and the things above ; No Bankes , Winde , Stormes , i threats , death , their course can cease Till they arive at Heavens Port in Peace . 2. The Sea is ever k tost from place to place With Winds , stormes , Tides : And is not this the Case Of Gods deare Saints ? still l handed too and fro ( By sundry Tempests which they undergoe ) From Coast to Coast , from Goale to Goale , to shew They Pilgrims are , and Strangers here below . Fixt to no Certaine Clime , and that their home And resting place , is in the world to come . m 3. The Sea is ever working , purging forth , And n casting out filth , weedes , trash of no worth Which falls into it , and corrupt , defile Its Christall streames , making them foule and vile . Thus Gods Elect still o purge out , and eject . Those Lusts , sinnes , vices , which their Soules infect With such suggestions as foule Devills cast Into their Hearts , them to pollute and Waste . 4. The Sea 's p exposed to all stormes and Winds ; So q Saints to Troubles , Crosses , of all kindes , To make them humble , and translate their love From things on Earth , unto the things above . 5. None dare to crosse the Sea without a Card Or Compasse , which they still with care regard , Stearing their course thereby , for feare they stray Or misse their Port , and so be cast away : Thus Gods Elect , whilst they doe saile and rove In this worlds Sea , by Compasse ever move ; Stearing their Rudder , by r Gods Sacred Writ For feare they misse their Harbor , or else hit Their Soules against those Rockes , Shelves , Sands which lye To Crosse their voyage to Eternity . 6. The Ebbing Sea discovers to the eye Those dangrous Rockes , Shelves , Sands , that hidden lye At full Sea Tides , which then oft drowne and sinke Those who approach them , when they least feare , thinke Of any danger : So the Ebbing State , The Crosses of Gods Chosen s Demonstrate And point out to them many Rockes , Shelves , Sands , To shipwracke Soules , betray them to the hands Of Hellish Pyrats , which still hidden lye , And undiscerned in prosperity . By which they shun their danger , and commend These Ebbes , which from such perills them defend , Before those Full-Sea-Tides of wealth and joy , Which t Shipwrecke thousands , and their Soules destroy . 7. The lowest Ebbe , hath still the highest Flood ; Saints deepest sorrowes v end in greatest good : Their Floods of joy transcend their Ebbes of woe Beyond compare , and all their griefes out-goe . 8. When Seas are at their lowest Ebbe , they then Forth-with begin to spring and flow . So men Belov'd of God , when as they seeme to lye At lowest w Ebbe , in deepest misery , Past helpe , past hope in Carnall mens account , Beyond all expectation , spring and mount Above their Crosses , and enjoy a Flood Of Peace , wealth , honour ; and the greast good . If old examples faile , you may now view The truth hereof in some yet fresh and new . 9. Gods x Will and pleasure onely is the Cause Why Seas doe Ebbe and flow ; not any Lawes Of Nature , Moone , or Planets : So the will And y blessed pleasure of our God is still The first chiefe cause , of all the Ebbes and Tides Which here befall his Saints , nought else besides : Yea , as Sea Stormes z proceede from God , and tosse Men up towards Heaven : So each storme and crosse Which lite on Gods Elect a from him first springs And nearer Heaven them lifts up , and brings . 10. The Sea is b Salt and brackish : Crosses are The like , at c first , to Saints who doe them beare . 11. The Saltest Seas the sweetest Fishes breed : Saints d sweetest comforts from the Crosse proceede : Yea , as the best and largest Fish are found In Saltest waters : So the best , most sound , Large , strongest Christians , which wee finde , or know , In e harshest Floods of Sorrowes alwayes grow . 12. The Seas salt waters clense and purifie Things that are filthy : Thus adversitie Doth f purge and wash away from Gods Elect Those Spots , sinnes ; vices , which their Soules infect . 13. Seas brinish waters pickle and preserve Things from corruption : So g Afflictions serve To season Saints , who else would putrifie , And rot in those foule sinnes , which now they flye . 14. Sea stormes drive Men to h prayers , cryes , and teares , Augmented and intended by their Feares : Yea , make them post to Harbours , for releefe ; And bid the Sea adieu with Joy , not greefe : Thus troubles cause the Saints to i pray and cry To God for helpe with greater fervencie ; Intend , increase their prayers ; make them k flye To God their Harbour , for security ; Cause them to loath and l leave this world with joy : Whose waves and Tempests them still sore annoy . 15. And as great blustring stormes doe sooner drive Ships to the Harbours where they would arive , Then Calmes and mildest Gales : So m Crosses mend Gods darlings speed , and oft times sooner send Them unto Heaven , then n prosperity , Which calmes their Sailes , and makes them still to lye . 16. The Tempest that befell the Ship wherein The Prophet o Jonah fled , and slept in sinne , Did never slacke nor cease , till he was cast Into the Sea , which done , the storme was past : So , Saints afflictions p never swage nor end , Till Jonah be cast out , and they amend , Which done , their Tempests cease , and calmes succeede , Unlesse some other Jonah in them breede . 17. In stormes at Sea , the q waves come on so fast , That fresh succeede before the first be past : So Crosses on Gods Saints so thicke oft lite To humble , * try , purge , wash and make them bright : That one r treads on the others heeles , and new Come on before the old bid them adieu . 18. Yet , as Sea-stormes , though long , still s end at last In pleasant Calmes ; thus Crosse , which so fast , So , thicke presse on Gods Saints for many Dayes , ( Yea moneths and yeares oft-times ) t conclude alwayes , In Gods due time , in sweetest Calmes of peace , And Tides of Joy : Blest Tempests which so cease ! O then in all thy sorrowes , Troubles , still Waite and depend on God by Faith , who will ( In v fittest season ) send such Joy and Ease As shall thine Heart cheare , and all stormes appease . 19. The Seas great deluge did both x overflow The wicked old world , and it overthrow , Yet Righteous Noe did then escape its rage ; And landed safely when the Flood did swage . Just thus , Afflictions waves and Deluge y wracke , And drowne all carnall wretches which doe lacke Gods grace and faith to hold them up ; when they Who with true faith , their soules on God can stay And Anchor ; never sinke ; but swim and beare Their z heads above all Seas with joyfull cheare ; Ariving safely , when the Stormes are past , In Heavens Harbour , where they Anchor cast . 20. All those who use the Sea , doe ever minde The a Port to which thy Sayle ; and as the wind Doth bring them nearer to it day by day Their Joyes increase , the more sayles on they lay , Longing to end their voyage , and arive At that sweete Haven unto which they drive : Thus Gods Elect b have alwayes in their Eye The Port above , to which they dayly flye With all their speede and might , and as each day Doth bring them nearer to this happie Bay ; Their inward Joyes and Comforts still increase , The more they long there to arive in peace : Mending their speede , imbracing with delight ( That which all others doth so sore affright ) Grim * pallid Death , the Pilot to convoy Them to this Haven of Eternall Joy. Lord , teach us Heavens Port thus still to eye Whilst here we saile , that when we come to dye , We may attaine it ; and there safely ride Free from all perrils of winds , stormes , and tide . Lord make us thine Elect , that we may gaine This Port , where all thy Saints in blisse shall reigne . Meditations of the fourth Classe . FUrther , the Sea doth fitly Charactrize Most wicked mens deportment , and their guise . 1. For , as the Sea , so they still c rage , foame , roare , When crost , sicke , pained storming more and more As their afflictions grow , and multiply ; So as , their Phisicke proves their Maladie ; Whereas the godly are d meeke , patient , still , And silent in the greatest stormes of ill . 2. The Sea 's e oft troubled , and then casts out nought But mire and dirt from its dis-gorging throate : Ungodly men are restlesse in their Minde , Much troubled , vexed ; leaving nought behinde But f dirt and filth of Oathes , lewd talke , sinnes , crimes , And noysome lusts ; which they cast up oft times In such aboundance , that they soone g infect All places with the filth they thus eject . 3. The Sea a h world of ugly monsters breedes Within her wombe , the which she dayly feedes Whole i worlds of monstrous Sinnes and lusts are bred In wicked Hearts , and dayly nourished . 4. The Sea is k floating and unconstant still , Moving with Wind and Tide which way they will Direct and steare its course ; so wicked men Are l fickle and unstable , even when They seeme most firme ; changing their friendship , love , Yea Faith , Oathes , Friends ; as Times , Winds , Tides them move . 5. We see , the Sea is m never full , though all Springs , Rivers , Waters , dayly runne and fall Into it ; So though this worlds streames all flow And fall into Ill men , they never grow The n fuller by them , but still empty are , The more they have , the more they carke and care . 6. The Sea is o deepe , deceitefull : Ill men too Are p so : whence both a world of men undoe : Then never make a wicked man thy Friend , For feare he cheate , undoe Thee in the end . 7. Seas shew no mercy but q devoure , drowne all Without remorse , who in their mouthes once fall : Thus wicked men are r cruell ; mercilesse , Voyd of all pitty , ready to oppresse . And ruine all Sorts ; no worth , parts , sex , age , Can rest exempted from their Hellish rage . 8. The Sea is full of * Rockes , Shelves , Sands which split , Wrecke , drowne ships , boates , and men that on them hit . Ill men are s fraught , with Rockes , Shelves , Sands of vice And sinne , to which they others oft entice , Amidst the which they so long saile and play , Till both their soules be split and cast away . 9. The Sea is harsh , tart , brinish , and nought growes Upon those Sands and Bankes it over-flowes : Ungodly men are t churlish , crabbed , rude , Vnkinde , at least to those who are renu'de : Barren of goodnesse , grace , truth , piety ; And others make so by their company . No grace or goodnesse shall once v thrive , or sprout Where things are swayed by this wicked Rout. 10. The x Sea is ever open night and day To all of all sorts , like a common way : Thus , lewd mens Hearts doe alwayes open lye To sinnes of y all kindes ; no iniquitie So great , strange , horrid , but may freely saile Within their Hearts , and over them prevaile . 11. The Seas salt waters farre exceede the sweete And pleasant streames ; yea , drowne them when they meete , Ungodly men in number much Surmount Christs chosen flocke ; so z small in Mans account , That they oft times are hardly seene ; and lye Like wheate in chaffe , hid in obscurity : From whence we learne that Papists ill conclude Their Church the truest , from her multitude . 12. The Sea is Lawlesse , Lordlesse , a none can tame Or rule it , but that God that made the same : Lewd men are such , no b mortall wight but God Can breake , tame , sway them , with his Iron Rod. 13. Sea waters heated , soone grow cold againe , And alwayes after cold , harsh , salt , remaine ; So wicked men heate with afflictions fire Or some good fits of zeale , doe * soone retire Vnto their former coldnesse , brackishnesse , Which to their * dying dayes doe them possesse . 14. We see Sea waters themselves cast and mold Into each vessels shape , which doth them hold : So , ill men will themselves * shape , and apply To every place , time , fashion , company ; And water like , will suite themselves full well To any Sect , Religion , where they dwell . 15. The Sea , with rage , the Rockes doth oft assaile , To over-turne them , yet can nought prevaile , But still with losse selfe doth breake and split , Not them , whiles its fierce waves against them hit : Thus wicked men , whilst they with furie rage Against our Rocke Christ , or his Heritage , Themselves ( not him , nor them ) to c powder grinde And in the close , nought but confusion finde . O dash not then against these Rockes , which shall Stand d firme amidst all stormes that on them fall : Lord let us never be of this lewd crue , But with thy grace our Hearts and Lives renue That so we may escape that e Lake of fire Where they shall ever feele thy scalding Ire . Meditations of the fifth Sort. ONce more , me thinkes the Sea ( which ever floates , But never rests , ) presents unto my thoughts A lively Mappe of this vaine World ; ( which , it . In some respects resembles very fit ; ) Yeelding them ample Sea-roome , for to hale , And chase this Theame with a delightfull Gale , Untill my roving Muse , quite tyred shall Take in her Sailes , and let her Anchor fall . 1. Now to begin this pleasing chase ? the Seas Are salt , harsh , brackish , and no Pallats please : This world is f bitter , tart , and salt to all , Through sickenesse , sorrowes , crosses , which befall Them in some kinde or other , for to make Their Hearts more willing its love to forsake : But most unpleasant is it to Gods Saints Of any others ; whose most sad g Complaints Of its h sharpe Brine , would peirce a heart of steele , And make all salt we in it taste , or feele . How can we then this brinish world once love , Or be unwilling from it to remove Unto that other ? fraught with all i delights , All sweetest Joyes , and Soule-refreshing sights ! 2. Sea waters drunke downe , hurt , gnaw , fret , decay The Entralls , and oft times take life away : This brackish world , quaft down , k the soule annoyes , Corrodes , consumes , and at the last destroyes . Those who sippe of it , sickely grow , but such Are past all cure , who swallow over-much . O let us never bibbe , carouse , or l love Her poysnous cups , which doe so deadly prove . 3. Salt waters still increase , not quench mens thirst , He that drinkes these , is dryer than at first : This worlds salt streames mens drought can never swage , The more they drinke , the m more their thirst doth rage ; A cup or two , still makes them long for more ; And none so dry , as those who have most store Of this worlds waters , which doe onely feede Not quench the dropsie ; cause , not helpe their neede . O taste not then her streames , but them defie , Which swage no thirst , but make men still more drie . 4. The Sea is ever n floating , changing place , State , and condition , never in one Case : Sometimes it flowes a space ; then ebbes againe Forth-with ; and Stormes , its Calmes still entertaine . If now it smiles , anon it frownes , foames , swels , Ringing the changes more than any Bells : This o world is flitting , fickle , mutable ; We all like p strangers , pilgrimes in it dwell , Roving from place to place till death arrest Our wandring Corps , and lose us in Earthes brest . Sometimes the flowing Tydes of happinesse Mount us aloft ; anon , some Ebbes depresse And cast us downe ; farre lower than before , As happy made , to be more vile and poore . One space a Calme or pleasant Gale doth smile And breath upon us ; but within a while , Tempestuous stormes and whirle-winds over-take , Tosse ; teare , split , sinke us , and we shipwracke make . To day we rich are , q ere to morrow poore ; Well , in the morning , r dead , or at deaths doore Ere night : in Honour and esteeme this houre , The next , s cast downe , base , withered like a flower . How many sayling in full streames of wealth , Pomp , Honour , Pleasure , Favour , Greatnesse , Health And all contentments which the world can give Unto her darlings , whilst they therein live , Have in one t houres space , beene stript of all , And dasht in peeces with a suddaine fall ? How many v mighty Kings , States , Monarchies , Have in a moment felt such miseries , Such fatall changes in their worldly State , As no Heart could conceive no tongue relate ? Unconstant world ( more full of changes then The Sea or Moone ) how can the sonnes of men Once x love or trust thee ? Goe , cheate Thy sickely friendship ever will defie . 5. The Sea is full of y Rockes , which sinke and quash . Those Ships , Barkes , Boates , that doe against them dash : This world hath farre more Rockes to wracke and Split The Soules of such as doe against them hit . z Wealth , honours , lusts , pompes , pleasures , pride of Life , With sundry other Rockes , are here at strife Which shall most soules destroy , and sinke to Hell , In Seas and a Lakes of brimstone still to dwell . How dare we then approach these Rockes , or run Upon them , which whole Millions have undone ? Or take delight this worlds ill Seas to crosse , Where most are Wreckt , none scape without some losse ? 6. The Sea a smiling , shining azure face And lovely out-side hath her selfe to grace ; Wherewith she hides her savage cruelty , Rockes , Shelves , Gulfes , and those Monsters that doe lye Close couch'd in her , to wrecke and to devoure All those her beauty drawes within their power . This cheating flatring world , mens soules to traine Into her deadly Snares ( where they remaine Fast hampred till they perish ) still presents Her selfe to them , deckt with such Ornaments , Such out-side , beauty , pompe , State , gaudinesse , And seeming shewes of present happinesse , As ravish most mens Eyes and Hearts b with Love Of her , and turne them from the things above . Whereas , if they once saw , or could discry Those horrid Monsters , Rockes , gulfes , snares that lye Hid under her faire surface , they would shun Her Love , and faster from , than to her run O let us view her intrals , not her skin ; She 's Gold without , but Poyson , Drosse , within . 7. The Sealyes open to all c stormes and winds , This world exposed is unto d all kinds Of Tempests , Crosses , Losses , Gustes , and Harmes : How can we then lye sleeping in her Armes ? Or hope to finde peace , rest , content , or blisse In her , where we are certaine all to misse ? 8. The Clouds above much darken , and obscure The Seas bright shining face , whiles they indure : So clouds of crosses sent from God , deface This worlds bright Luster , much eclipse her grace ; Making her e loathsome in these very Eyes , Which in her Sun-shine , did her over prise . 9. Those Fogges , Cloudes , Stormes , which darke the light-some skies Ecclipse the Sun-shine , worke much harme , arise Out of the f Sea at first : Most cloudes of woes Mists , fogges of sorrowes which doe interpose Twixt Men and Heaven , hiding Gods sweete Face And presence from them , with his Rayes of grace , g Vexing their Hearts , Mindes , Soules , doe ever spring From this worlds Seas , which nought but mischiefe bring . O let us never fixe our mindes or Hearts On her , that is the cause of all our smarts ! 10. The lowest Ebbes Seas highest Tydes succeede : Mens greatest falls from this worlds heights proceede ; Expect then when her Tydes doe highest flow , Some h great approaching Ebbe to bring thee low . Let not then her spring Tides of happinesse Make men secure , proud , haughty , or to blesse Themselves without good cause , since none so nigh Are to a fall , as those she mounts most high . 11. The Breaches which the Sea makes on the maine Are i hardly made up , or repair'd againe : The Ruptures which this worlds Floods dayly make Upon those Soules they batter , enter , take , Are k hardly cured and stopt up ? Beware Their Breaches then , and them prevent with care ; Their entrance is at first with Ease debarr'd But once got in , them to repulse is hard . 12. All Rivers l run into the Sea , yet still It empty is , and never hath its fill , The streames of most mens Cares , thoughts , labours , braines , Into this worlds Sea run , which yet remaines As m empty as before . O then bestow Nought upon that which never full will grow . 13. Most livelesse things , as mettalls , stones , dust , sand And pondrous bodies n sinke downe out of hand As soone as cast into the Sea ; where drown'd , They are so lost , that they cannot be found . Yet trees , which mount from Earth up to the skie Whiles they are growing ; and such foules as flye Up towards heaven , safely o swim , and ride Vpon the Sea , not fearing , winds , stormes , tide : So men , deprived of the Life of Grace Made all of p Earth , on which they fixe and place Their hearts and thoughts ; no sooner lanch or fall Into this worlds Sea , but they sinke downe all So deepe into it , that it q drownes them quite , And in a moment swallowes out of sight . Whereas Gods chosen Saints , whose hearts and Love Are ever centred on the r things above , And soaring upwards , safely swim and beare Themselves above her floods , and still appeare . 14. Sea waters quench not , but increase the flame On which men cast them . This worlds doe the same ; Her streames s augment , not quench mens raging fire , The more they have , the more they still desire . Why should we then affect her floods , or store Which never make us rich , but ever poore ? 15. The Sea still t moves and runs with Wind and Tide , These steare this World , and doe her Rudder guide : If Times , Winds , Tide , move with us , then will she Runne v with us too , and friendly seeme to be ; But let them once , begin on us to frowne , Shee 'le joyn with them to wreck and cast us down . O falfe deceitfull world , who dost forsake All when they neede thee most , and never take Their parts but when they neede thee not , adieu : Unconstant friends are ever false , not true . 16. The Sea the Earth doth compasse and x surround , Some parts whereof by it are often drown'd : Just so this y world environs men about , Their Soules to swallow , so that ' few swim out Or scape her danger . O thrice happie he That can saile through it , and not drowned be . 17. Sea fights of any other are most fell , Fierce , bloody , dangerous , hot and terrible . The Battles which this z world doth dayly make Against mens Soules them to destroy , or take , Are farre more dangerous , deadly , worse than those Wherewith the Flesh , or Devill them oppose : Her Engines , traines , assaults , theirs much exceede , And none can scape them without speciall heede . 18. As Ships built on the Land with force , toyle , be Still lanched and dradge out into the Sea : So man whence once form'd in his Mothers womb With painefull a Labour is enforst to come ; And lanch'd by her into the worlds wide Sea , Where he from winds and stormes is seldome free . Hence he with sighes , teares , cries , b laments in vaine , As soone as borne , what he must here sustaine : O let us then with c songs and shouts of joy Leave this worlds Sea , which doth us sore annoy : And sith we enter it with teares , cries , paine , Its madnesse thus to part from it againe . What we with force , griefe , sobs , first undertake ; We should with d chearefull hearts at last forsake . Like ships , which gladly runne themselves a shore ; Because perforce lanch'd into Seas before . And yet the most with greater e griefe ( O Sinne ! ) Depart this world , than they it entred in , And must by might , with grones , teares , shreekes and cry Be puld out thence , and forc'd with woe to dye . Blessed Lord God , so steare our ships and Helme Through this worlds Sea , which would us overwhelme , And wrecke for ever , that we may at last Gaine Heav'ns blest Port , and there sure Anchor cast . Meditations of the sixth Sort. IN fine , the Sea suggests to each good mind These Meditations which are yet behind . 1. First , when we see the Sea , it readily Presents that vow and f Baptisme to our eye , Which make us Christians , and oblige us still The g World , Flesh , Devill , with their Pompe , Lusts , will Quite to renounce ; and ever to obey Gods holy Lawes , who washt our sinnes away In these Baptismall waters ; to the h end That we by sinning should no more offend His Sacred goodnesse , but spend all our dayes In just , good , holy actions , to his praise . O then when ever we the waters see Let these things to our mindes recalled be , To mend our Lives , renue our vowes , and make Us World , Flesh , Devill , and their Lusts forsake . 2. Crosse-Seas whose boisterous Tydes by turnes oresway Each other , and enforce their streames to stray Quite from their proper course , and over-beare Them so , that they their motions counter-steare To that course they intend ; in lively wise A Newborne Christians state unto our Eyes Present , in whom two i Crosse Seas , Tydes contend And meete each day , contesting without end To over-beare each other : Sometimes the Floods of their fleshly Lusts prevailers be , And over-beare the Spirits counter-tydes , Which at the last prevaile , put flesh besides Its course and channell , and through heav'ns great might Beare downe its streames , and over-comes them quite . 3. The floating Sea when it invades the Land , And drownes the Coasts that next unto it stand ; Paints out that k deluge in the dayes of Noy Which did the wicked old world quite destroy . And then instructs us with all care to flye Those sinnes which l drowne us for eternitie , Both Soule and Body in the fiery Lake . This thought should move us , all sinnes to forsake . 4. When we behold men , goods , lead , stones , m sinke downe Into the Sea , which them doth quickely drowne So deepe , that they can never rise againe : It paints forth Hell unto us very plaine , That sinkes , n drownes , tortures , for eternity Mens soules and bodies , which there chained lye , So fast , so deepe , that they can never rise , Nor swim out thence : Which should us all advise , To flye all sinnes ; yea , more to feare and minde This fiery Lake , whence none redemption finde . And sith all feare in Seas for to be drown'd , How should they dread this Lake , that 's more profound . 5. The Sands on Sea-shores , which doe farre surpasse All o number , shewes us like a Christ all glasse Those multitudes of sinnes that in us breed Which doe the p Sands in number farre exceede , To make us humble . And each flowing Tide , Which doth the Sand both moysten , drowne and hide From time to time , instructs us every day , With Floods of q teares our sinnes to wash away ; And in Christs r blood them so to drowne , and hide , Through Faith , that they may be no more espide . If thus we thinke , learne , doe , by what we see , From day to day , thrice happie shall we be . 6. The springing Tide which by degrees doth flow To Full-Sea marke , and then by steps falls low , With ships first built , then lanch'd , next rigd , then sent And put to Sea , till they be wreckt or spent : Paint out Mans s birth , growth , age , death to our sight , With all those Floodes , Ebbes , changes that doe lite Upon him from the wombe unto his Urne , Where he meere t dust , shall unto dust returne . 7. The v Arke of old , which on the floods did floate , And saved Noah , with each Shippe and boate Which crosse the Seas , and those in safty keepe That in them saile , when others in the deepe Depriv'd of these , are drowned ; sweetely shew To us Gods Churches State , which here below On this worlds Sea , doth x safely floate and ride ( Though y tost and torne with Tempests , Windes , and tide ) And z saves all such as in her saile and stay ; When all without , are drown'd and cast away . Let this induce us in Christs Church to dwell , Live , dye , for feare we drowne , and sinke to Hell. 8. The vastest Sea is a bounded , and obeyes The Lawes and Edicts , which God on its layes , As well as smallest springs , or streames : How then Dare greatest Monarches ; Princes , Kings , or Men Themselves deeme boundlesse , lawlesse and exceede The bankes and b Lawes which God to them decreed ? Let sencelesse Seas now teach them to containe Within due Bounds , and not to over-straine . 9. When Seas through winds or stormes doe c overflow , Or breake their bankes , great mischiefes , losses grow From thence to men and Beasts , ( which then are drown'd ) And all such places which they doe surround : When Kings , or great ones out of Avarice , Pride , Lust , Ambition , or some other vice Out-swell , or breake the bounds which God hath set , A d Flood of woes and mischiefes they beget , Wherein they drowne themselves and many more ; And then , too late , their dismall Fates deplore . Let Kings and Grandees then take speciall heede , How they their fined Bounds breake , or exceede . 10. The Sea below doth ever flow Ebbe move , As e God himselfe doth steare it from above : So men on Earth , their thoughts , words , acts should frame And Guide , as f God above directs the same . 11. Now waters ever stinke or putrifie Whiles they within their g Channels move , and lie : But once remov'd out of their proper place , Or let lye still , they stinke , and lose their grace . Thus men doe seldome rot in sinnes , lusts , vice Whilst they their h honest calling , exercise And keepe within their Compasse . But if they Grow i idle , lazie , or begin to stray Out of their fixed Stations , in short space They rot and stinke , in Sinnes to their disgrace . O then beware of sleepe and idlenesse Which k rot and Slay the Soules they once possesse . 12. When I perceive the Seas sweete flowing tyde Upon the drie Sands , shores to creepe , steale , glide By senselesse steps , untill it drowne them quite : It represents unto my thoughts , minde , sight , Howsinnes and vices by l degrees , creepe , grow , On men , till they them drowne and overflow . O then let all , their first progresse withstand Else they will them soone m drowne , as Seas doe Land : Nay worse ; since flowing Seas still Ebbe againe , And leave the Sands dry : Sinnes still flow and gaine On Men , and drowne them each day n more and more They know no Ebbes , but flow and ne're give o're . 13. The Ebbing Sea which all its filth behinde Leaves on the shore ; should put all men in minde How their Ebbes , and afflictions should still make Them all their filth of sinne quite to o forsake ; Which being once cast up upon the shore , Must p never be resumed by them more . 14. When I behold Our Females wash away With water , all blacke spots of Inke , Soote , Clay , Which on their faces fall by accident , I wonder much , and cannot but lament To see some spot their faces studiously With Anticke Patches of a Sable dye ; Should God himselfe their visage thus bespot They would repute it an uncomely Blot A great dishonor , and use all their skill To cure , or hide such blacke spots , Moles as ill : How dare they then use Artificiall spots Which they , if native , would repute for blots And deeme a blemish to their beauty , nay A sad ill Omen ? May I not then say q These spots are not the spots of Gods Children Which make them odious to God and good Men , Who love r no spots , since Christ his blood out-shed To clense his chosen from all s Spots and dread , Wash off , renounce these Satan - Spots , least He Them Satans Spots adjudge , and you to be His marked Vassals , not his owne washt traine Sith such blacke spots upon your face remaine . To weare white Linnen t spotted , is disgrace , What is it then to weare a spotted Face , And that in Gods owne presence ? Certainely It cannot but be sinne or infamie . A Spotlesse Soule abhorres a v spotted Face Which where all 's cleane within , can have no place By Christs owne verdict , so that all may feare Inward uncleannesse where such y spots appeare ; Which spring no doubt from * Pride , lust , wantonnesse , Or following great Vaine Persons antique Dresse , The Sea which hates spots , shall in judgement rise Against all who with spots their Fronts disguise . 15. The flowing Seas , which seeme to kisse , embrace The shore in lovely sort , yet in short space Recoile againe , and leave it naked , dry , And faster from than to it use to flye , Paint out in lively sort before our Eyes Those hollow hearted friends unconstant guise Who in the flood of Mens prosperity Can hugge , embrace , protest to live and die Together with them , But as soone as they Begin to Ebbe , and their estates decay , Forthwith z retire , and in post from them flye , Leaving them naked in their misery . This is the common friendship , now adayes , Wherein true Friends deserve both love , Crownes praise , Who still sticke closest in a adversity And then draw nearest when all others flye . 16. Few put to Sea , or come a shore , but when It flowes , not Ebbes , which Character , that Men Delight to b swim still in prosperity And flowing streames , shunning adversity , With Ebbes of Fortune ; though the c Schoole of grace And vertue , which in full Seas scarce finde place : For as the flowing Sea still runnes amaine Towards the Earth , and never turnes againe Till Ebbes recall it : So prosperities Encreasing Flood , mens hearts , minds , loves , carries Still towards d Earth and worldly things below Drowning all Graces , vertues that should grow Within them ; till some crosse Ebbes which befall Them , their hearts , thoughts affections quite e recall From Earth and worldly things , to things above Turning the streame of their desires , hearts love To God and grace above , the Port , But , End To which our Thoughts , Acts , motions should still tend . O f happy Ebbes , which mount our soules on high And them translate from Earth above the skie : Were it not for these Ebbes , few would arive At heavens blest Port , to which they most men drive . 17. When t is full Sea at one place , it is then Low Ebbe at others , It s Just so with men : Somes wealth , flood , greatnesse , others make poore , low . And these their Ebbes , cause them to spring , rise , flow . T is never full Sea at once in all climes , Nor in all mens Estates , which have their times To g Ebbe and flow by turnes ; we cannot all Be happie here ; when some rise , some must fall . Yea , those who have the highest worldly Flood , Have oft with it the lowest Ebbes of good : Their Floods of h worldly wealth , Pompe , State , effect Strange Ebbes of Grace , and make them God neglect . 18. The Sea in Calmes , and where no Rockes , Shelves lye , To crosse its course , runnes smooth without waves , cry ; But crost by winds , stormes , rockes , sands , instantly It swells , roares , fumes , and rageth furiously Beyond all measure , caring not to split And breake it selfe ' gainst Rockes that hinder it : Thus many men who seeme milde , meek and sweete Of Nature , whiles they with no windes , rubbes meete Which Crosse their Wills , designes , swell fome , i rage , fret , Storme , and all rules of reason quite forget . Oft in a moment , when crost in their will Aymes , Endes , Lusts , Causes , whether good or ill ; And like some furious , Bedlams , voyd of wit , Will in their fits of cholor rather split And wrecke themselves for ever , than not have Their wills in all things , which they seeke or crave . This Bedlam fury doth too oft undoe Those it possesseth , if not lookt unto In time , and quite subdude , especially Great men , or those who would be climbing high . Let all them flye it : 't is mens shame to be As mad , rash , raging , as the Sencelesse Sea ; And to permit their stations to transport Them past the bounds of reason , in this sort . 19. When I behold men with much toyle to row , And beate the Seas oft-times when crosse winds blow , Or tydes against them runne till they with paine Their wished Haven at the last obtaine . It mindes me how all Christians while below In this worlds Sea , k should dayly strive and row , Against all winds , Tydes , Stormes , which crosse or drive Them from Heavens Port , till they therein arrive In safety : which blest Harbor none can gaine Without much l labour , rowing ; sweat , and paine . 20. It s dangerous crossing of the Seas at night ; When neither Sunne , Moone , Starres yeeld any light . Hence most ships in the night are cast away For want of light , when few are wreckt by day ; This worlds Seas are most dangerous , specially In darkest Nights , when no light from on high Of saving Grace or m knowledge doth appeare Within mens soules , whereby their course to steare . Needes must men perish then for want of light To shunne Rockes , Shelves , and guide their ships aright . We should then for this light of Grace more pray And long , than * Seamen in a storme for Day . 21. The deepest Seas run silent without noyse When as the shallow , roare , lift up their voyce ; With horrid rage and out-cry . So we see The deepest , wisest men most silent be , Making least noyse or bragges , and * patiently Vnder all stormes and Crosses quiet lye . When shallow Pates like * empty vessels make The greatest noyse , bragges , and most on them take ; And being crost , pincht with adversity , * Roare , rage , storme , vex like Bedlams furiously . To bragge , vaunt , rage , foame , chafe and over-prate , Is a sure Symptome of a shallow Pate . 22. Whiles that the Sun-beames on the Sea shine bright They make her shine so , that she bleares the sight And eyes of men , with those meere borrowed Rayes Which she reflects , and so to them conveyes : But let the Sunne set , or a cloud it hide , Her shining Luster 's gone , and not espide ; When as the Sun-shine of prosperity Breakes out on this o worlds Sea , it bleares the eye Of Carnall men , and makes her shine so bright That nought to them seemes halfe so cleare , or light , Though all her Lustre be but borrowed Rayes , Which p passe away , and in her make no stayes : As soone as Clouds or Crosses hide this Sunne , Her glory fades , and all her splendor's gone ; O dote not then upon her hired light , Which if it lasts all day , still q sets at Night . 23. The Sea is liquid , and whiles men doe thinke To walkeupon it , downe they fall and r sinke ; Unfaithfull friends are like ; whiles we rest , stay On them , we fall , sinke , and are cast away . Try then before you trust ; and t rest on none Who are meere flesh , but upon God alone : Who v never failes , when false friends from us fall And true Friends dye , or cannot helpe at all . 24. When we behold Seas constantly to flow In spite of winds & stormes which on them blow , Twice every day ; It minds us how each day We x twice , at least , to God should duely pray , Maugre all Winds , Stormes , Sports , Workes , Company , That would us hinder from this piety . A type whereof the y double Sacrifice Of old each day , did paint forth to our eyes : And as Sea-waters alwayes joyntly flow , Twice every day together , whence they grow More strong and great : So every family Wherein the z Practice of true Piety Or gifts of grace reside , should twice each day Morning and Evening , to God joyntly pray , As well as privately ; that so their Teares , Sighes , Cryes might sound more loude , sweete , in Gods eares , And a more prevaile with him ; O happy they Who with pure Hearts to God thus dayly pray . 25. When we espie ships driven quite besides Their course and Compasse , with stormes , Winds , and Tydes , In darkest nights , and tempests for to crosse , Saile , passe in safety , without wrecke , bruise , losse , Amidst unknowne most dangerous , Rocks , Shelves when All b hopes of safty faile in thoughts of men , Sith diverse ships have there beene cast away Though stear'd by skilfull Pilots , at mid-day In Calmes and fairest weather : we must thence Conclude , and cry , Gods secret c Providence ( The best and onely Pilot ) did direct Their Helme , and them from Shipwrackes thus protect . And learne that humane skill , Art , nought avayles Unlesse God steares the Rudder , guides the Sailes . No matter then what ere the Pilot be , If God us guide , we shall from wreckes be free . O Let us d pray to him alwayes to steare Our Helmes , then we no Rockes , wreckes , neede to feare , And shall saile safe , whiles others who relye Upon their skill , not God , wrecke , split , drowne , dye : 26. When I behold sweete pleasant streames to fall Into salt Seas at last , which drowne them all . I thereby learne , how worldly jollity , And streames of sinfull pleasures e end onely In Seas of brinish teares , in floods of griefe , And plunge men into f Hell past all releefe . Fly then these pleasant streames which ever end In saltest Seas , and men post to Hell send . 27. When Marriners or Passengers long lye Waiting for Wind , and opportunity To crosse the Seas to those Ports , Townes , Countries To which they bound are , they will in no wise Let slip , but take the first good Gale ; which lost May quite undoe , or put them to great cost . Their Wisedome should instruct all those who lye On Earth below , for passage to their high And Heav'nly Country , never to omit One g Gale of Grace which blowes well towards it , But whiles Life , Time , and meanes of Grace endure And breath upon them , to make heaven sure , And post on to it , with full Sayles each day ; For feare they * lose their passage through delay . One Gale of Grace or opportunity Neglected , may lose us eternity . Gods h Spirit , which blowes when and where it will Must not be slighted , but observed still : It will not ever waite , nor i strive with men And once departed , returnes not agen . 28. Sea waters in their Channels , are but light ; Under them all a Childe may stand upright : But taken thence , they very pondrous prove , A Pipe or two , no Gyant can remove ; Whole Seas of vastest sinnes are very k light On carnall Hearts , who never feele their weight : Whereas to humbled Soules , the smallest Crimes Are l heavier than the Sea ten thousand times ; Wherewith their Soules , are burden'd , and opprest , More than if Mountaines lay upon their brest . The reasons plaine ; in one , sinnes in its place ; But m out of it , in Hearts renude by grace . Try then thy State hereby : if sinnes weigh light In thy Soules Seales , thy case is ill , not right . 29. The Sea is o full of waters , which there lye Pil'd up in Heapes , as in Gods Treasurie , Or Common store-house ; who doth thence disperce Them to all Places of the Vniverse , Where they are needfull : Which in lively wise Paints out most sweetely to our Hearts and Eyes , Those inexhaust , vast , boundlesse p Magazines Of goodnesse , grace , with all those golden Mines Laid up in God and Christ , who day by day With open Hands q disperse , and give away These precious stores , to every living thing Throughout the world , and to their Homes them bring . How should the thought of their vast stores , feast , cheare Our hungry Soules , and banish all their feare ? Sith Seas shall r sooner faile of streames , and dry Quite up , then these stores of the Diety Faile , or diminish , which still open stand All needfull things to yeeld us out of hand . 30. When I consider how the Seas did stand And swim at first s above the highest Land , Till God confin'd them within Bankes ; whence they If but permitted , would soone scape away , And in a moment drowne the world againe : Me thinkes it points out to us very plaine The patience , mercy , and t abundant grace Of our sweete God , who keepes them in their place , Though v dayly urged by our sinnes , and Crimes , To let them loose , to drowne us , sundry times . And then instructs us , him not to offend , Who can at will whole Seas against us send , ( Yea troopes of x Devils ) which would soone devoure Us , if not held off by his mighty Power . 31. When I in y Scripture read , that God did found This world on Seas and floods , ●s on its ground ; I finde the cause of this Worlds z ficklenesse , And all the things that We therein possesse . For how can ought be stable , firme or stayd , That on unstable , floating Seas is layd ? O then make nought that this world yeelds , your a stay , Or Treasure , sith it floates and swimmes away . 32. The Sea is Homogeniall , and each small Drop in it , hath the nature of it all , In all respects ; and will not b mixe , nor close With strange or forraigne things , but them oppose : Which should instruct all Christians , to agree , Yea in Faith , Word , and Deede but c one to be , And not to hugge , love , like , but d shun all those Who in Faith , Life , workes doe not with them close . 33. The Sea retaines in every coast and place , Her Native Colours , and sweete azure face . A checke and shame to that phantasticke crue Which e paint , and chop old fashions still for new : And to those f changlings , who to serve the time Can suite themselves to every Sect , Place , Clime ; And whiles they thus g become all things to all , In truth are nothing , and the worst of all . 34. When angry h Crosse Seas meete and clash together They foame , rage , roare , yea raise stormes in faire weather And tosse , wrecke , or indanger all that saile Or passe their race , and over them prevaile . When Potent Neighbour Princes , strive , war , fight One with another , with great force and might , Nought else but i bloody Battels , tumults , cryes , Stormes , perils to their Subjects still arise , Which wrecke , consume their Fortunes , Goods , Lands , Lives . And of all worldly blessings them deprives . O Let us then be thankefull for our peace : And k pray that it may last , and still increase . 35. The Sea and Skies in colour both agree , When as in most things else they different be . It s then l ill judging by the meere out-side : Those who thus doe , shall oft times erre and slide . 36. All Springs and m Rivers runne with chearefull speed Into the Ocean whence they first proceede : And should not we , with equall n chearefulnesse And speed , our courses to the grave addresse ? Since we from o Dust did spring at first , and shall By Gods decree to dust and ashes fall ? ( How soone p he onely knowes : ) thrice happy we If for the grave we still prepared be : The onely Harbour where we rest secure , From all those Tempests , we did here endure . 36. Nor neede we feare ; since we shall not remaine Still in our Graves , but thence q rise up againe : For , as the Ebbing Sea when it sinkes low , And seemes quite lost , and never like to flow ; Yet in short space returnes , and springs a fresh As high as ever ; So our Corps , and flesh , Though turn'd to dust and rotted in the Grave , A spring , and rich returne from thence shall have With great advantage ; rising up againe Free from r corruption , sinne , ach , sicknesse , paine And imperfection , in such glorious plight , That Sunne , Moone , Stars , shall not shine halfe so bright . Why should we then once s dread death , or the grave , Or t lose our Soules , our Goods , Lives , Limbes to save ? Since our dead Corps , v lost Limbes shall rise againe In such surpassing glory ; and then x reigne ( Joyn'd to our Soules , and never more to dye , ) In perfect blisse , for all eternity ? Instruct us Lord to y live to Thee by grace , Whiles we here saile in this Seas dangerous race : Then are we z certaine when we end our dayes , That thou wilt us from grave , to Heaven raise Where we more Blisse and glory shall receive Than a tongues can utter , or our hearts conceive . Lord , let these b Meditations of mine Heart , Mine owne , and others Soules to thee convert , And rap them into such sweete Extasies That they e nought else but Thee , may Love and prise . The Epilogue . IF all who use , crosse , view the Sea , would raise Such Meditations from it , to the praise Of its Creator , spending day by day Some vacant time , and pious thoughts this way ; What Floods and streames of grace ? what tydes of Joy And a sweetest Raptures ( able to destroy Those sinnes , lusts , vices , which now taint , defame Their very Callings , and their Persons b shame , Would spring up in them ? what blest Calmes c of Peace Amidst all winds and stormes ? what great increase Of Faith Love , knowledge , zeale , and each sweete Grace Might thee enjoy , whiles they the Ocean trace ? How might their Soules d mount up above the skie When as their ships sinke and their bodies dye ? What change of Heart and Life would it effect In those , who now God , and their Soules neglect ? What holy , pious Saints might e Sea-Men be , If they the Sea would thus divinely see ? O! as they love their Soules , let me request Them , and all others , as they would be blest , Hence-forth at vacant times to lay aside All sins , Lusts , Vices , which their Soules mis-guide ; ( With wordly workes , thoughts , cares ) and then addresse Their Hearts and Mindes in Sacred earnestnesse To pious f Meditations , from the sight And Nature of the Sea , which will g delight Their drooping Hearts , their wicked Lives amend , And lodge their soules in h Heaven ere they end . If any want instructions to direct , Or helpe them in this kinde , let them reflect On this rude Christian-Sea-Card , which may guide Them , till some better Card thrust it aside ; By which if they their course shall henceforth steare , They neede no Rockes , Shelves , Gulfes , Stormes , Wreckes to feare . FINIS . A CHRISTIAN PARADISE : OR A Divine Posie , Compiled of sundry Flowers of Meditation , gathered from the Sweet and Heavenly Contemplation of the Nature , Fruites , and Qualities of Gardens . BY WILLIAM PRYNNE , late Exile and Close Prisoner in the Isle of Iersy . Isaiah 61. 10. 11. I Will greatly rejoyce in the Lord , my Soule shall be joyfull in my God , for he hath cloathed me with the Garments of Salvation , he hath covered me with the Robe of Righteousnesse : as a Bridegroome decketh himselfe with Ornaments , and as a Bride adorneth her selfe with her Jewels . For as the Earth bringeth forth her bud , & as the GARDEN causeth the things that are sowne in it to spring forth ; so the Lord will cause Righteousnesse and praise to spring forth before all the Nations . Cant. 5. 1. I am come into my GARDEN my Sister , my Spouse ; I have gathered my Myrrhe with my Spice ; I have eaten my Honey-combe with my Honey , I have drunke my Wine with my Milke . O Friends , drinke and be drunken with love , O beloved . Isaiah 58. 11. And the Lord shall guide thee continually , and satisfie thy Soule in drought ; and make fat thy bones ; and thou shalt be like a watred GARDEN , and like a Spring of Water , whose waters faile not . London Printed by T. Cotes , for Michael Sparke dwelling at the blue Bible in Greene Arbor . 1641. TO The Worshipfull his ever Honoured Kinde Friends , M rs Douse , and M rs Margaret Carteret , Daughters to Sr Philip Carteret Knight , Lieutenant Governor and Bayliffe of the Isle of Jersy . SWeetenesse and Beauty , two chiefe Qualities Of Gardens , shine forth in such radiant wise In you sweete M rs Douse , faire Margaret Prime Flowers of the House of Carteret , That 't were Ingratitude , nay Injury For me in silence here to passe You by , And not inscribe this PARADISE to You , To whom it is in all respects most Due . Deigne then to owne this little Testimonie Of Thankes , for all your Love and Courtesie To me an Exil'd Prisner , in Jersy , Who shall endeavour to be till I dye , Your Devoted Friend and Servant , WILLIAM PRYNNE . A CHRISITAN PARADISE . OR A Divine Posie , Composed of sundry Flowers of Meditation , gathered from the sweet and Heavenly Contemplation of the Nature , Fruites , and Qualities of Gardens . THE PREFACE . SOare up my Muse upon the Eagles Wings , Above the Clouds , and scrue up all thy strings Unto their Highest Straines , with Angels Layes Mens Soules to ravish , and their Hearts to raise From Earth to Heaven , with those sweetest Notes Which Gardens tender to thy plodding thoughts . A Theame of Meditation , so Divine , Rich , pleasant , usefull , that no golden Mine , No Hony-Combe may once with it compare ; Lord Feast our Soules with its Coelestiall fare , Fruites , pleasures in such wise , that they may still Loath this worlds Cates , with all things that are Ill , Tasting no Pleasure but in Things above , The onely Dainties which they ought to love . A briefe Character of a Garden . A Garden is an Earthly Paradise , No mortall Creatures , but Gods owne devise , ( The a first who Planted Gardens , which began At the Creation ; God then binding Man , ( The b Lord of all his workes ) to this sweete Trade To Keepe and Dresse the Garden he had made : This was Mans first imployment ; so as He In this Respect a Gardner stil'd may be ; The first and best of Trades ; which c Adams tast Of the forbidden fruite hath much debast , And with it Gardens too , which thereby lost Much of their Pleasure , to our Paine and cost . Yet in this dolefull State of sinne , and vice ; They still remaine Mans terrene d Paradise ; Yeelding not onely Profit , but delight . Foode , Cates , Salves , Phisicke , Pleasures to the sight , And other Senses ; solacing the Minde With sundry Objects which it there may finde , It , and the Body to refresh and cheare , When as they tired , vexed , grieved are . But this is nought to those Soule-ravishing , Sweete , heavenly Meditations which doe spring From Gardens , able to rap and inspire The coldest Muse , with a Coelestiall fire ; Yea melt the flintiest Heart , and it advance Above the Spheares in a delightfull Trance ? These make an Eden of each Garden-Plot , And here are fallen to my Muses Lot. Meditations of the first Kinde . 1. FIrst then , a garden paints out to our Eyes And Hearts , its prime e Inventor , God most wise ; Whose peerelesse f Wisedome , Art , skill shine most bright In every Tree , Plant , Herbe , Flower which our sight Beholds in Gardens ; whose variety . In smell , taste , colour , forme , fruite , quality , And usefull vertues for all maladies , Wounds , Ulcers , Aches , stripes , Infirmities Of Man and Beast , ( so many that Mans Art Hath not as yet found out the thousand part From Adams fall till now , ) at large descry Gods matchlesse Art and wisedome to each eye . View we the goodly Colours , Beauty , Frame , Embroidry , carving , fruites , leaves , rootes ( which shame And pose all Artists ) with the Joynts , and sweete Proportion of those Parts , which in them meete ; And we must needes confesse him g onely wise Who these rare peeces did at first devise , Without a Patterne ; and doth dayly raise Such worlds of goodly Fabrickes to his praise . O let our Hearts , words , workes , still celebrate His h boundlesse wisedome , who did these create . 2. That most transcendent Beauty which we see With dayly admiration in each Tree , Plant , Herbe , Carnation , Lilly , Tulip , Rose , With worlds of other Flowers , which the Nose Affect with i pleasant smels , and beautifie The Earth and Gardens , more than starres the skie , Shining with rarest Colours of each kinde , So fresh , mixt , sorted , that they rap the Minde Into amazement ; sweetly manifest , In some darke measure , to each pious Breast , Gods most surpassing k Beauty ; to whose l Light The Noone-day Sunnes more darke than any Night . Why doe we then like doting Fooles admire A comely Face , necke , hand , bush , brave Attire , Or waxe proud of them ? ( as most doe , ) since grasse , Trees , m Lillies , flow'rs , In beauty farre Surpasse The fairest Kings Queen's , Ladies , whose hands , face And rich Array , compar'd to these , are base . O! if we dote on Beauty , let the Rayes Of n Gods Eternall Glory , past all praise And Comprehension , pierce , melt , rap , transport Our Soules with o Love , & scorch them in such sort , That they may ever burne with its sweete flame , And deeme all Beauty else not worth the Name ; Being imperfect , p fading every Houre , Not halfe so lovely , comely as a flower . 3. Each Plant , Herbe , Roote , Grasse , Flower which doth grow , In Gardens , q Gods Almighty power forth show . Since all the Monarches , Artists , Men that live , With all their might , wit , skill , can never give Life to existence to the smallest flower . Much lesse an Essence : O what little power Is there in greatest Kings ; who cannot make One Grasse , Herbe , Plant , though Nestors yeares they take To doe it ! O , what wondrous Potency Is there in God! whose r word did instantly Create all Creatures , Herbes , Trees , Plants that grow , In Gardens , Orchards , Woods , Fields here below ? O let our Minds , when we these Creatures see , Upon his s mighty Power still fixed be : Which as it t dayly makes the fairest Trees , Plants , Herbes , and Flowers , spring by sweete degrees Out of the vilest dust ; can likewise raise Us from the very grave , his power to praise . Be then our v Cases , Crosses ne're so ill , Take courage , God can mend them when he will ; And in due season make us spring againe , Like withered Plants , Herbes , Flowers , after raine . 4. Gardens shew forth x Gods goodnesse to mankinde , Which he who seeth not in them , is quite blinde . For , doth not that great , sweete , variety Of garden Plants , Fruites which delight the Eye And other Senses ; ease , helpe , and redresse All paines , wounds , sores , diseases that oppresse Both Man and Beast ; yeelding them Physick , Food , Salves , Sauce , Cates , Cordialls , Fumes , Cloathes , all that 's good Or usefull for them , plainely y manifest Gods gracious Bounty to each Man and Beast ? O what abundant Service , z thankes , praise , Love , Are due from Man unto his God above ? Who hath thus stored Gardens , fields , each place , With such great plenty of these gifts of grace ? O , let us blush that we serve , love , no more God , who hath blest us with this happie store . And hence conclude in our Necessity , That this good God will a all our Wants supply : He who our Gardens doth with these things store , Our Bodies , Soules , will feed , feast , fill much more . 5. A Garden like a Glasse , Gods b Providence Reflects most clearely , to the dullest sense ; Who for Mans use and Service in each Clime , Makes Trees , Plants , Herbes , Flowres , Seedes c spring in due time , Which are most usefull , fit to ease , heale , feede , And helpe those in the countries where they breed . And placed neare him great variety Of Herbes , Salves , Phisicke , for each Malady , Both easie , cheape and ready still at hand , If He their vertues did but understand . O what a tender d Care hath God of Man , Thus to provide for each disease that can , Or doth befall him , such cheape , ready Cures ! O e praise him for this care which still endures . And sith that He our wealth doth so respect , Let us f take heede , we never him neglect ; Nor yet our selves , but thankefully g make use Of what may to our Health , or ease conduce . Lord , when we walke in Gardens to delight Our mindes , or sences , let the sweetest sight Of Thee , and these thy Attributes , which they Present most clearely to us day by day ; Rap up our Soules into such Extasies , That they nought else but Thee ; may love or prise . Meditations of the second Ranke . MOreover Gardens lively represent Christ to our Eyes and Mindes , with blest content . 1. For first , as Gardens , yeeld all h rarities And pleasant Objects to delight the Eyes And other Sences ; so all pleasant , sound Soule-chearing i Comforts , Joyes in Christ are found . Our Hearts to solace ; whence most sweetnesse springs When we taste nought but Gall in other things : O blessed Jesus such Soule ravishing Groves , streames of k sweetest Cordialls from Thee spring To cheare our drooping Soules in all distresse , That did they once but l taste their lushiousnesse , And more than Honey sweetnesse , they would be Rapt and m inamor'd with nought else but Thee . O let me feele how good , how sweete thou art . Then thou alone shalt feast , fill , have mine Heart . 2. Againe , as fruitefull Gardens bring sorth store Of n Herbes , Receites , for every Sickenesse , sore , Wound , Vlcer , Ache that hapneth to Mankinde . So in our o Saviour Christ , our Soules may finde A Soveraigne Herbe , Balme , Salve for to appease Helpe , heale , each sore , wound , ulcer , ach , disease That doth or can them any times annoy , Grieve , paine , perplex , or threate them to destroy : Are then our Soules sicke , wounded , like to dye With any sinne , or deadly Maladie ; O let us then p resort to Christ with speede , For Herbes , Salves , Physicke , all else that we neede ; Whose q Blood 's a royall Balme , receipt to save All Soules which from it helpe , health , Phisicke crave . 3. Gardens still yeeld a pleasant fragrant r smell , And rich perfumes ; Christ doth them farre excell In his s sweete-smelling Odors , which ascend Into Gods Sacred Nostrells , to amend Perfume and sweeten , all those stinking , sowre , Vnsavory Prayers , which to God we powre , In Christs sweete Name ; whose horrid sent and stinke ( More Loath-some than the vilest kennell , sinke , ) Would else so much t offend his Sacred Nose That he both it , and his Eares too would close Against them ; yea v detest , both them and us ; Where now these Odors make them gracious , Farre x sweeter than the richest sent that can Be found out , to delight the Nose of Man. And as Christs fragrant perfumes farre excell The sweetest Incense , in his Fathers smell , So doe they likewise in the sent of those Whom he hath chosen ; to whose Sacred Nose The fragrant'st Odors matcht with y Christs are stinke And more unsavory than the foulest sinke : Sweete Jesus let thy pleasant perfumes move , And ravish all our Soules , with thy sweete Love. 4. Gardens have pleasant z Fountaines , where we may Our bodies bathe , and wash their filth away , Yea quench our thirst , our heates coole , and revive Those Trees , Herbes , Plants that fade , and make them thrive . Christ hath a pleasant a Fountaine , Spring , or Well Of sweete and living waters , that excell All others , springing in him , where we may Bathe , coole , refresh our Soules , and wash away The filth of all our sinnes ; and eke revive Our withering Graces , and them cause to thrive . Lord ever ba the our Soules in this blest spring , Which will both Health , Joy , safty to them bring . 5. Most Pleasant b Hearbes , Rootes , Fruites in Gardens grow , To feede and feast mens Pallats : Such fruites flow , And spring from Christ , our Soules to fat , c feast , cheare , As farre surpasse all Cates that Gardens beare ; No Honey , Marrow , Manna may compare With his rare sweete-meates , and Coelestiall Fare . O come and d taste how sweete Christs dainties be , Then will we long to feast with None but He. 6. Gardens are fraught with Arbors , Trees , whose e shade Cooles and repels Heate , stormes which would invade , And scorch us sore : Christ hath a f shade most sweete Against all scalding Heates , all stormes we meete , Yea from his Fathers burning Wrath and Rage , Which none but he can quench , coole , or asswage : O then in all such scorching Flames still fly To Christs sweete shade , for ease and remedy . 7. Gardens are full of g beauty and delight And so is Christ in all his chosen's sight ; None halfe so h comely , Lovely , faire as He , In whom we nought but comelinesse can see . O let his beauty i kindle such a fire In all our Soule , as never shall expire ; And may consume all flames of lustfull Love , Wedding us onely unto Christ above . 8. Gardens are ever rich and fruitefull ground ; All usefull Herbes , k Trees , fruites in them abound ; Christ is the l best , prime peece of all Man-kind , In whom alone all good things we may finde At any season , in such copious store , As will suffice mankinde for evermore . O then m resort to him for every thing We want , in whom all good things grow and spring . 9. The Seedes , Plants , Rootes which we would have to grow . In Gardens , we n there bury , set , or sow : So Christ that he might grow and fructifie , o Within a p Garden did intombed lye , Where q springing up from death to life againe , He fild the q world with his increased traine ; Which Iury onely did confine before , But now the world , which scarce conteines his store . 10. Christ , here on earth did Gardens highly grace r Resorting oft unto them , in which place He was betray'd , entomb'd , rais'd up , and then First there appear'd to Mary Magdalen . Each Garden then we see , should still present Christ to our sight , minds , thoughts , with sweete Content ; Wherein with Eyes of Faith , we may behold Christ walking with us , as he s walkt of old With his Disciples , to instruct , joy , cheare , Our blind , sad Hearts , and banish all their feare : Here may we view false t Judas , him betray , With fained kisses ; and thence lead away With Bands of Catch-poles , arm'd with , Swords , Bills , staves ; To teach us to beware such flattering Knaves , Who are most treacherous when they seeme most kind : And that a Judas we shall ever finde Amidst Christs choyce Apostles ; who for gaine Will both betray Christ , and his chosen traine , And them in their sweete Gardens trap , surprise , Where they no danger saw , nor could devise : Here , may we eye v Christ lying in his Tombe To sweeten death , and all our graves perfume . Here may we see him x rise up the third day To conquer Death , and take his sting away , Leading him Captive in triumphant wise That we might learne his terrors to despise , And never dread this y vanquisht Enemie , Who kills us once to live eternally . Here may we view our Bodies , by z death slaine And turn'd to Dust , by Christ rais'd up againe In glorious state , to live in Endlesse Joy Above Deathes reach , and all them can annoy . Here may we finde our Saviour still appeare From day to day , our drooping Hearts to cheare , In each roote , seede , plant , herbe , which shall arise Out of the Earth ; which a shewes him to our eyes ; What neede of Popish Pictures then to bring Christ to our Eyes , minds , thoughts ? sith every thing , Plant , Herbe that in our Gardens sprouts , lives , growes , His life , Death , rising , farre more clearely shewes ? b Away then with these Cursed Idolls ; we Christ no where else will ever seeke , view , see But in his c Word , Workes , Sacraments , wherein We onely can behold him , without sinne ; And when we long him , or his Acts to Eye , If Bibles faile , each Garden will descry Them to us , in more sweete and lively wise , Than all the Pictures Papists can devise . Blessed Lord Jesus when we ever walke Within a Garden , Let us with thee talke , In such sweete Contemplations , and delight Our Soules , Eyes , Senses with thy blessed sight , Which every Garden Tree , Plant , Herbe , Flower , Grasse , Reflects more clearely than a Christall Glasse : Then shall each Garden which we view or see , A blessed second d Eden to us be . Meditations of the third Classe . A Garden is a Map of Paradise , The plot , e from whence all Gardens took their rise . Compar'd , they suite , and make an Harmony , Which cheares our Soules with its sweete melody . 1. For first , as God did f Eden Plant , decke , fill With choycest Trees , Herbes , Fruits ; so men doe still Their g Gardens with these dayly decke , store , grace , And more enrich , than any other place . 2. Eden was full of g pleasure and delight Of goodly Trees , Flow'rs , Fruites to please the sight , And Pallate : So are h Gardens , where we finde Most pleasant objects both for Eye , Mouth , Minde . 3. Eden was very i fruitfull : Gardens are The k fertil'st plots , and most Fruites ever beare . 4. Eden was seated close by l Rivers sides , And watred with their Christall streames and tides ; Thus are most m Gardens seated , that they may Become more fruitfull , pleasant , greene , fresh , gay . 5. Eden was kept and drest by n Adam , who Was bound by God this taske to undergoe . And who but o Men , doe yet still keepe and dresse Those pleasant Gardens which we here possesse ? Beasts , Horses , Oxen , helpe to till our ground , Fit to dresse Gardens , onely Men are found . Hence may we learne that God p hates Idlenesse In all estates , who ought still to addresse Themselves to some good honest worke , Art , trade , Sith Adams q set to worke as soone as made ; Though the sole Monarch of the world , and all The Creatures in it ; which before the fall Were at his meere Command , and did afford Him all he needed , r of their owne accord . 6. God had no sooner Adam made , but He Him s plac'd in Eden , happie there to be , As in the choycest , fruitefulst , pleasant'st plot This lower world could unto him alot . All take delight in t Gardens to reside , The onely Edens where they would abide : Whence all who have but one small piece or plot , Of Earth , will to a v Garden it alot . 7. Man entred x into Eden voyd of sinne ; O let us thinke of this , when we begin Our Garden doores to enter , that we may Avoyd all sinne , which y mankinde first did slay ; And dayly strive to be as Innocent As Adam , when he into Eden went. 8. The Tree of Knowledge ( which did typifie Christ , or his Sacred Word to Adams Eye , ) In z midst of Eden stood : Thus each Plant , Tree Which we in midst of Gardens chance to see , Christ and his Sacred Word in lively wise Present , shew , point out to our mindes and Eyes . 9. Eden a a Serpent had which did betray First Eve , then Adam , and them cast away By his Temptations , their Credulity . No wonder then if we sometimes espie Not onely Weedes , but Serpents , Adders , Snakes , Toades , & such vermin ( whose meere aspect makes Most men to tremble ) in our Garden-plots , To make us feare that b Serpent , which besots , Betrayes , and stings us still through pleasures , vice . As he did Adam in old Pardise : O let us then in no place rest secure ; Sith he in Eden did Man first allure . Much lesse in pleasant c Gardens , where he still Tempts Men and Women oft times unto ill : 10. The d first and Mother sinne , from whence all vice Sinnes , mischiefes spring , was hatcht in Paradise : Here Father Adam caught that breake-necke fall , Which in a moment quite undid us all . O let our Gardens put us still in minde Of this great sinne , whose reliques we still finde Remaining in us : and let every weede We see in Gardens , cause us to take heede That no one sinne within us ever spring , To worke our ruine , or our soules to sting . 11. Man had no sooner sinned , but God e cast Him out of Eden , and then layd it waste ; Cursing the Earth with thornes , Weeds , Barrennesse For his offence , which he before did blesse : When then our Gardens , weedie , barren grow Thinke of the cause from whence these evills flow , ( Our sinne ; Gods curse : ) and when we enter in , Or issue out of Gardens , let that sinne Which moved God man-kind first to exclude . From Edens blisse , with teares be of us rude . We cannot over-ponder or lament That sinne which Man out of his Eden sent . And learne from hence , that none gaine ought by vice , Or f sinne , at Last , but losse of Paradise . 12. Man banish't Eden for his wilfull sinne , Was ever after g barr'd from entring in Againe , by a bright sword with fiery flame Which turned every way to guard the same . The hedges , pales , walls , doores , that close and fence Our gardens , to keepe Men and beasts from thence , Should ever mind us of this sword , that vice , Which thrust and kept man out of Paradise : And teach us with all care , paines , industry , To strive to enter h Eden that 's on high . Since we are thus excluded this below , The very place whereof none this day know ; 13. Mans losse in Edens Garden , might affright Us all , and dampe the joy , mirth , and delight , Which Gardens yeeld ; yea had not Christ repaird , What man there lost , we should have quite despaird . But now take courage and no more complaine ; Christ in a garden hath restor'd againe What Adam therein lost ; that wee might all Be there repair'd , where first we caught our fall : Which that I may with sweeter fruit declare , I 'le Christ with Adam ; place with place compare . 1. Adam at first in Eden was i betraid , And trap't by those snares which the Serpent layd . Christ in a Garden was betraid , and snar'd By Judas , k and those troops which hee prepar'd . 2. Adam in Eden l caught that break-necke fall Which in a moment did undoe us all : Christ in a m Garden tooke his lowest fall Into the grave , which rais'd and made us all . 3. Adam there fell in n state of Innocence , And wreckt us all , by this his prime offence : Christ in o a garden fell , though free from fault , To make us guiltlesse , and our state exalt . 4. Adam p by sinne , Christ q for sinnes onely fell : Hee for his owne ; Christ , for those in us dwell . 5. Adam fell r flat , but could not rise againe : Christ fell ſ but rose , nought could him downe detaine . 6. His fall himselfe , with all t his race downe threw : Christs fall him rais'd , with all his chosen crue . 7. He in a v Garden fell ; there Christ arose To save man there , where hee himselfe did lose . 8. Adam there falling , did x corruption bring Vnto himselfe , and all who from him spring : Christ dead and buried here , did y never see Corruption , and all his did from it free . 9. Hee fell in Eden z by the tree of life Of which hee ate , allured by his wife : Which tree ( that in the a midst of Eden grew ) Instead of giving life b him and us slew . Wee by our c eating of this blessed tree Of life , Christ Jesus , are thereby made free From death and hell , who planted was , and lay d Entomb'd amidst a garden , e death to slay : 10. Adam was f thrust from Eden to his losse : Christ from a g Garden lead was to his Crosse . 11. He h banisht Eden , could returne no more , Christ all his chosen thither to restore , Dragg'd i from a garden , was brought backe againe And there entomb'd , as soone as he was slaine . 12. In Eden k death against man first prevail'd : Death in a l Garden was by Christ first quail'd : Here he arose againe from death : and then Appear'd there first to Mary Magdalen . Winning the field of Deaths , Sinnes , Devils Host , In that same place where Adam first it lost : And there triumphed over all this Sect , Where they their Trophies did at first erect . Needs must our Gardens then be very sweet , And pleasant , where these acts of Christ all meet : Which rightly pondred by us , in a trice , Would change each Garden to a Paradise , And make us see , that we by Christ gaine more In Gardens now , than Adam lost before . Sweet Jesus when a Garden we espie Rap thou our soules into an extasie . With these , or such like pious Thoughts ; that we An Eden in each Garden-plot may see ; And feele a blessed Heaven still to grow , Within our soules , whiles we are here below . Meditations of the fourth Classe . AGaine ; mee thinks a Garden Gods blest Word Doth well resemble , and therewith accord . 1. For first as m Gardens yeeld most fragrant smels , So Gods deare Word in n sweetnesse farre excels : It s rich perfumes , and odours still entice His Saints to o love it , in most ardent wise . O let our p houses , words , thoughts , acts , lives , smell Of it's sweete odors , which all else excell . 2. q Gardens yeeld store of pleasant fruits , rootes , cates , Herbes , sallads , cordials , fit for all estates , To feed , feast , please their pallats , and to cheare Their drooping hearts , opprest with paine , griefe , feare . Gods blessed word is stor'd with r promises , Which feed , feast , cheare , the hearts of all degrees : And are more pleasant , cordiall , sweete , and deare To drooping soules , than all this worlds best cheare . O let us daily solace , fat , feast , fill , Our soules with these blest cates , & cheare them still . 3. As Gardens so the Scriptures yeeld great store , Of ſ salves , and good receits for every sore , Wound , sicknesse , griefe , which mens soules can affect , No hope of health , for those who them neglect . O let us prise these balmes , which soules can cure , If they be heal'd the bodies safe and sure . 4. Gardens are full of all t variety Of flowers , herbes , fruits which delight the eye . And bring most sweete refreshment and content , To such as are to meditation bent , Yea all of all sorts : So Gods sacred word To all of all rankes , can and doth afford A copious store , and sweete variety Of u great and pretious promises , which lye Dispersed in it , to refresh , joy , ease All sad dejected soules , and them appease . O with what pleasure , joy , and blest delight , May tyred drooping soules , both day and night Walke in the midst of this sweete Paradise , Where all refreshing comforts grow and rise ? Let these be still our x study , night and day , Which all our griefes , feares , sins will chase away . 5. All y Gardens sweet refreshment still afford To tyred bodies , spirits : So Gods word To z weary soules opprest with sinne , and spent With griefe , yeelds sweete refreshment and content : Here may they find blest rest , repose , and ease , When nought else can them comfort or appease . O let our soules for ever dwell and rest In its refreshing shade , which makes them blest . 6. Gardens a inclosed are , Gods word is so , Within his b Churches pale : there must we goe To seeke and find it ; sith the Church doth keepe , And shew the Scriptures to Christs chosen sheep ; But not confirme or give authority To them , who doe c her judge , surport , and try . 7. Gardens are d Common both to rich and poore , To all of all sorts : So the Scriptures doore Is shut to none , but open stands to e all Degrees of men : to rich , poore , great , and small . Yea f pooremen ( most part ) have a greater share In this rich Garden , than the great'st that are . 8. Gardens are fruitfull , and make all things g grow , That men in season in them plant , or sow : Gods word is fertile too , and h makes men spring , Grow , thrive in grace , and much fruit forth to bring . 9. Gardens most sweetly picture to our eyes Minds , thoughts , God , Christ , and man in lively-wise : Thus doe the i Scriptures too , in farre more bright And perfect colours paint them to our sight . He who would these exactly know and see , Must on the Scriptures alwaies looking be . 10. Gardens are full of objects , whence we may Sweet k contemplations raise from day to day , To make us better , and translate our love From earth to heaven , and the l things above : So are the Scriptures . O thrice happy they Who m meditate still in them night and day , To mend their lives , hearts , soules , and elevate Them from an earthly , to an heavenly state . All other n studies , o matcht with these , are base , And leave the soule but in a damned case . Onely the Scriptures make us truly blest , And guide our soules unto eternall rest . 11. Lord let us daily more and more discry The sacred Scriptures worth and dignity ; Our soules to cheare , feast , ravish with their love , That wee our words , thoughts acts may guide and move , As they direct , and let each Gardens sight Present them to our thoughts with sweet delight . That while we view this leafe of natures booke , We may more clearly into Gods booke looke ; p The one whereof gives to the other light : And both conjoyn'd , will yeeld more sweet delight . Meditations of the fifth Sort. AGaine , in Gardens we may view and find A lively map and picture of mankind ; And day by day both in them read and see The story of our selves , and what we bee . 1. For first those q seeds , which we in gardens saw : And bury in their wombes that they may grow , And spring up thence : present unto our eyes That r humane seede , from which we all arise , And sprout : at first sowne , planted in the wombe , And there inter'd , as in a Garden tombe , Till it be quickned formed and made fit To come into the World , and breake from it . 2. Each seed , root , plant we see in Gardens spring , And peepe out of the earth , doth sweetly bring Unto our mindes , and shadowes to our eyes Mans birth into this world , in lively-wise : Who s breakes , and creepes out from his mothers wombe , Like seede out of the earth , that he may come Into this wretched world , whose misery As soone as borne , still makes him weepe and cry . 3. The weake young tender blades , and sprouts that grow , Up first from seeds , rootes , plants , doe lively , shew Unto our eyes and thoughts , mans infancie Who t cannot stand or goe , but crawle and lye Vpon the ground , like blades , grasse , sprigs new thrust Out of the earth , which leane , lie on the dust . 4. Their further growth in strength , height , breadth , each day ; Mans * daily growth in all these , well display ; Untill his youth out-grows his infancie , By senselesse steps , and make him sprout up high . 5. Their progresse till they blossome and forth bring Gay , goodly , lovely , sweet flowers in the spring , And Summer season , aptly typifie Our fresh , sweet * flowring youth , which in each eye Makes us as comely , lovely , fresh , and gay , As garden-trees , flowres in the month of May ; Though still as u fading as the tendrest flowre , Oft cropt and withered in lesse than one houre . 6. Their next succeeding fruits and seeds , expresse Our riper yeares , and age of fruitfulnesse ; * Fit for imployment , and the practicke part Of any science , calling , trade , skill , art , Or publicke office in the Church , or State : For which our youth 's too soone , our age too late . 7. Their full ripe Leaves , fruits seeds , which bend , and * fall Vnto the earth at last ; may mind us all Of mans old age , which will him x bow , then cast , Or bring quite downe unto the y dust at last , From whence hee sprung , and useth to z decay His strength , teeth , senses , parts , which fall away As leaves , seeds , fruits in autumne : and him make Like withered stalkes , which leaves , seedes , fruits forsake ; Before his aged shriv'led Body dyes , Whilst it weake , bed-rid , senselesse , halfe-dead lyes . 8. The * falling of their withred stalks , trunkes , boughs , Unto the earth at last ; most lively shewes , That our a old age , it selfe will kill us all At last , and make us dead to earth to fall , Though neere so healthy , wealthy , mighty , strong : And that , if nought else kill us , b living long Will doe it : a disease which none can cure : If others scape , old men to dye are sure . 9. The buring of these old stalkes , leaves againe , When falne downe on the earth , shewes forth most plaine , Before our eyes , our funerals , when we Quite dead and withered , shall c interred be , And shut close prisoners in our mother d earths Darke wombe , from whence at first we had our births . 10. Their rotting there , and turning into dust ; Instructs us how the grave shall rot and rust Our corps , and turne them into e dust at last , Sith God such sentence hath against them past . 11. The seedes which drop into the earth , and there f Rot for a time , but yet againe appeare , And spring afresh , more glorious than before , And by their rising much increase their store : Demonstrate to us in most pregnant wise , How our dead rotten Corps againe shall rise Out of the dust , and graves wherein they lye , In greater vigour , glory , dignity . Then ever they enjoy'd ; and gaine farre more By rising , than by death they lost before . O let this arme us against all the feare Of death or grave , and still us joy and cheare . 12. When wee behold some g tender bud or blade , Nipt with the frost , winds , stormes , to fall and fade So soone as shot forth : wee may learne thereby How men oft times even in their h infancie As soone as borne , yea sometimes in the wombe Are nipt and cropt by death , and to their Tombe Depart from hence so soone , so suddainly , As if they were borne onely for to dye . Let younglings then , as well as old prepare For death , from which i none un-exempted are . 13. When as we view the k bravest , fairest flowers Cropt , blasted , withred , vanisht in few houres : We may therefrom contemplate , how that wee By suddaine death oft blasted , withred be , Cropt off , consumed in few minutes space , Even in the flowre , prime , pride , choyce , vigour , grace Of all our dayes , when l death from us did seeme The farthest off , and we did not once dreame Of its approach . A truth we daily see , Which should teach youth , for death prepard to be . 14 , The ripe fruits , seedes which wee in gardens view , Pluckt off , and gathered ; clearly to us shew How m men of ripe yeares , are most commonly , Pul'd off by death , and so should looke to dye , At least as soone as ripe , if not before , Sith then they stand neere unto grim deaths doore , Whom if he spare to pull or shake downe , they Will of themselves in short space fall away , And drop into his mouth . Let then all such Stand n still prepar'd for death , who doth them touch . 15. Each seed , fruits , leafe , flowre , blossome we see fall , Fade , rot within our Gardens o shew how all Mankinde must fade , fall , rot , and dye like these Each in his time , and perish by degrees ; And that no age , sexe , calling , state is free From death , to which they ever subject be : And so should teach all to p account each day Their last , wherein they looke to passe away . 16. Each Garden in the yeares foure seasons paints Forth to our eyes , and us full well acquaints With mans foure ages , which doe comprehend The whole race of his life , untill it end . In q spring time they depaint our infancie , And younger yeares : in summer they descry Our youthfull flowring age . In Autumne they Our riper yeares , and drooping age display ; In r winter when they shriveled , naked are , And all amort , decayd : they then declare Our old decrepid , withred , dying yeares , When , all within us , dead , nought fresh appeares , Wee can no time then in our gardens be , But wee our selves may there read , know , view , see , By contemplation , in more compleat wise Than in all pictures painters can devise . O let us view our selves in this bright glasse Each day , and ſ see there how our ages passe , And slit away , untill wee wither , dye ; To t mind us still of our mortality : 17. Besides , by meditation we may hence Behold , mind , know our state of innocence Before our fall : since God did u Adam place In Edens garden , in a state of Grace , And Innocence , it both to keepe and dresse , Where he not long enjoy'd this happinesse . 18. Yea , in our Gardens we may read and eye Our fall and state of sinne and misery , Sith we in x Edens Garden caught that fall Through Adams sinne , which did undoe us all , And y plunge us into such a woefull state Of sinne , and vice , as makes God us to hate ; And daily z spurres us unto all excesse Of horrid sinnes , and monstrous wickednesse ; Which a cast us headlong into hell , and make Vs nought but fuell for that fiery Lake , A dismall state indeed , whose thought should rent Our stony hearts , and cause them to relent . 19. But not dispaire , sith in this very place Christ hath restored us to a state of grace , Of which it minds us , all sad hearts to cheare , And us from our collapsed state helpe reare . For as Christ in a b Garden was betrayd , And dead , there in a new sepulcher laid , So did he there from death rise up againe , And thereby rais'd up all his chosen traine , From their lost , lapsed , to a blessed state Of grace and glory . O then celebrate , And ever blesse , praise , love , serve Christ , who thus Hath rais'd , redeem'd , restor'd , exalted us : And let each Garden put us still in mind Of these three states belonging to mankind , Without whose perfect knowledge , view , and sight , We cannot know God , nor our selves aright . 20. Each weed which wee in gardens see to grow , Our sinfull state , and seedes of vice us shew , Both from c mans fall in Eden first did spring , And sighs , d groanes , teares , should from our hard hearts wring , 21. We see the fattest Garden ground still breeds The largest , rankest bryers , * nettles , weedes : So greatest sinnes , crimes , vices usually , In men of greatest parts , wit , dignity , And in the richest persons , Natures grow , Not in the vulgar meaner sort below . The pregnant wits , best Natures voyd of grace , Are greatest sinnes , crimes , vices common place . O trust not then to e Nature , parts or wit , Which if true grace controll not , are but fit To breed those rankest weedes , which overgrow Them in short space , and worke their overthrow . 22. That f fruitfulnesse and great variety Of good and usefull fruits , plants , herbes we eye In Gardens : minds us of that g fruitfulnesse , Those usefull vertues , graces they expresse , Which should still grow , and flourish in mankind , In whom , alas , we them most rarely find . What ? shall our gardens , fruitfull , usefull be , Stor'd with all good fruits , herbes , rootes ? and yet wee Be barren , fruitlesse , void of vertue , grace , And nought but lust , vice , weeds in us have place ? O shame ! O sinne ! let gardens teach us then , Now to prove fertile , good and gracious men . 23. Each Gardens h glorious lustre in the spring , And Summer time : sets forth mens i flourishing , Gay , prosperous worldly State , which carnall eyes , And hearts , most part , doe over love and prize , Without good reason , sith k within one howre It oft-times fades , and withers like a flowre . How many see wee great , rich , in good plight , At morning ; base , poore , wretched , dead , ere night ? In thrones to day , adorned with a Crowne ; In chaines ere morning , slaine , or quite put downe ? All times and stories seale this truth ; be wise Then now , and learn this worlds pompe to despise . 24. The suddaine blasts and winters which befall Our Gardens , and l decay or strip of all Their lustre , beauty , flowers , fruits , represent Unto our eyes and minds ; that discontent , Diseases , crosses , losses , which oft blast Decay , consume , dry up , spoyle , and lay wast Mens bodies , fortunes , states , and in short space Leave them weake , m naked , in most wretched case . A truth we daily see . Let none then blesse Himselfe , or trust in worldly happinesse , Which every crosse , storme , sicknesse will decay ; And when our winter comes will fade away . 25. The Garden flowers wee see , each yeare to dye And n last not many Months : o the brevity Of mans fraile , life , demonstrates to our sight In lively sort , and should each day and night , Fit , and p prepare us for our dying day , And all vaine thoughts of long life chase away . Hence holy men did place their q Tombes of old , Within their garden , where they did behold So many pictures of mortality , From day to day , and sommons still to dye ; For feare their Garden pleasures and delights , Should chace away death from their thoughts or sights . And should instruct us in the r midst of all Our pleasures , pastimes death to mind to call . But chiefly when we in our Gardens walke , Where we still view him in each leafe , flowre , stalke , That fades , falls , withers . So that we are blind , Yea sottish , if we there death doe not mind . 26. The new fresh garden flowers , ſ herbes , plants wee see Spring up in place of those that withred be , From their seedes , rootes ; most sweetly to us shew , The new t successions in mankind , which grow , Out of the seed and loynes of those who dye , Whose vacant places they fill and supply . 27. When wee behold those garden flowers , herbes , trees , Which seem'd quite dead in winter , by degrees When spring-time comes , u revive , sprout up on high , And flourish more than they did formerly : It sweetly shewes , minds , learnes us , when as wee With sicknesse , crosses , losses , withred be , And all amort , x that if with patience , Faith , prayer , hope and stedfast confidence We waite on God , we shall revive , grow , spring , In his due time , and gaine a flourishing , Farre better state , than we enjoyd before ; As Job with others have done heretofore . Be then our crosses , cases what they will , Past hope past helpe in carnall eyes : yet y still , Let us with chearfull , joyfull hearts relye , And wait on God for helpe ; who certainly Will in best time , our winter season end , And us a joyfull Spring and Summer send : Wherein we shall revive , grow , flourish more , And happier be than ever heretofore God , who our fields and gardens makes to spring , Will much more cause us to z sprout , grow , shout , sing : Which well digested , would us cheare and joy Amidst all crosses , which could us annoy : Yea banish all our a feare of death or grave , From which we shall a b resurrection have To endlesse glory , which each gardens spring , Unto our minds and eyes , with joy shall bring . 28. The diverse sorts of herbes , flowers , plants , rootes , trees , Of different Natures , Qualities , Degrees , We see grow in our Garden , without jarre , Or discord , close together , or not farre Asunder : To us aptly represent , What sweet c agreement , concord , love , consent There ought to be 'twixt men , although they be Of different natures , callings , minds , degree , When planted in one Country , City , place , Church , houshold , or dis-joyn'd some little space . And checkes all d proud , malignant , turbulent , And greedy men , who are to discord bent ; And never rest content with what they have , But others e Lands , goods , places , seeke and crave , Enduring none to live in quietnesse Neare them , that they alone might all possesse . 5. When as wee see weeds Gardens overgrow , Deface , kill herbes , flowers , fruits that in them blow , Through meere neglect , and want of weeding ; wee As in a map or glasse , may thereby see , How weeds of f sinne , lust , vice men over-grow , Disgrace , deturpate , kill , and overthrow , For want of timely weeding : and deface , Choake all their parts , wits , vertues , gifts of grace : And so should teach us with all care to weed Them out , as fast as they within us breed : Which , if neglected will in short time gaine Such roote , that they will in us still * remaine , Vntill they over-runne , kill , quite decay Our vertues , parts , and cast our soules away . 30. As Gardens are the g richest , pleasantest Prime parts of all the Earth : So h mans the best , Chiefe , primate , Lord of all Gods workes : which high Advancement and surpassing dignity , Should make him i thankefull , and strive to excell All else in goodnesse , graces , living well ; There being nought so k loathsome , vile or base As men devoyd of goodnesse , vertue , grace ; The vilest toades , or creatures we behold Are better than such men ten thousand-fold . For shame then let our graces , lives , expresse , Grace , Crowne that state of honor , we possesse . 31. The care men have to l fence , weed , dung , prune , dresse , Those Gardens , Orchards which they here possesse To make them fruitfull , pleasant : should excite Us all with greater care , paines and delight , Our soules to fence m weed , water , dung , prune , dresse , That they in fruits of grace , and pleasantnesse , May more abound ; it being to no end Those , not our selves , to fence , soyle , dresse , & mend . 32. When we behold small Gardens fraught with store Of rarest flowres , herbes , fruits , and yeelding more Of these than greatest Gardens , commonly Made more for pleasure , than commodity : We may contemplate , how some men of small And little stature , oft excell the tall , Great , vastest , men of bulke , in gifts , wit , parts , True valour , learning , wisedome , skill in Arts : And how n mean men for birth , state , fortune , place Oft times transcend in wisedome , parts , arts , grace In rarest gifts , and vertues of each kind The Greatest Nobles , Peeres , in whom we find Too oft more shew than substance , lesse within Than in a russet coat , or courser skinne : It is not greatnesse , honour , wealth , place then That make us fruitfull , good , or better men Than others : but our goodnesse , vertue , grace , And fruitfull lives , without which all are o base What ever he their births , states , dignities By them , not these , God will them p judge and prise , The poorest men adorn'd with them q excell The greatest Kings in whom they do not dwell . 33. Lord , make each Garden , I shall henceforth see , A Christall looking-glasse , and booke to mee , Wherein I may mine owne Mortality And humane state so clearly view , descry , Read , and contemplate , as each day to mend My sinfull life , and fit mee for my end ; Still walking worthy of that humane state Wherein thou mad'st mee , till thou shalt translate Mee to a better in the heavens high , Where I with thee shall live eternally . Meditations of the sixth Ranke . ONce more , a Garden paints forth to our view , The state of Gods Church , and his chosen crue . 1. For first , as Gardens are r choyce plots cull'd out From other common grounds that lye about , And sequestred from them for speciall use : So God his Church and Saints doth call , and chuse , Then set apart from others , ſ of meere grace , For speciall use , and his owne dwelling place . 2. Gardens t enclosed are with walls , pales , bounds , Hedges , dikes , and more fenc'd than other grounds : So God his Church and chosen doth u enclose , And fence with walls , pales , dikes against all foes , Boares , beasts that would annoy , or roote them out , And none so safe as they are fenc'd about . 3. Gardens are often x digg'd to kill their weedes ; And them to plant , sow with good fruits , rootes , seedes Of all sorts , which else would not there spring , grow : So Gods elect , and Church , whiles here below Are oft times digg'd and y plough'd up sundry waies By foes , and crosses which God on them layes , Their weedes of sinne , vice , error for to kill , And them with all good plants , rootes , fruits to fill ; Plant , sow , of which they were z uncapable , Vntill digg'd up , and made Gods arable . O let us never murmur , nor complaine When God thus digs or ploughs us for our a gain , Our sins to root up , and in us to plant Instead of them , all graces which wee want . 4. b Gardens are dung'd , drest , kept with speciall care To make them fertile , and more fruits to beare : Gods Church and chosen are still dung'd , soyld , fed , With his sweet c Word , and Sacramentall bread , And daily d drest , kept with great cost , care , toyle , To make them usefull , fruitfull , fat , rich soyle , By sacred Gardners ; else no e one good thing , No fruits of grace would in them grow or spring . O let us answer Gods great cost , paines , care ! If after these we barren , fruitlesse are , It will be fatall ; f God in wrath will haste To roote us up , and lay us ever waste : 5. No choyce seedes , roots , plants , herbes in gardens grow , Vnlesse men them there first g plant , set , or sow , When h weeds , grasse , herbes , plants , that are common , there Spring up and grow without our cost , paines , care : No choice rare plants , rootes fruits of saving grace Will spring or grow , in any Church , Saint , place , Vnlesse God first them i plant , sow cherish there , When all by nature weeds , and ill fruits beare , And common Morrall vertues ; which are found In very Pagans , heathens , common ground . Lord plant and store our soules with grace , that we May sweet and fruitfull Gardens be to thee . 6. Gardens are fruitfull k making that to grow With great increase , which men within them sow : Gods Church and chosen l fertile are , the seed Sowne in their hearts , a large increase doth breede , Though more in some than others : Happy wee If such a large increase God in us see . 7. No Garden soyle so good , but that it m breeds , And of its owne accord , brings forth some weeds , Which not pluckt up with care would overflow , And quickly kill the fruits that in it grow : The best , the purest n Churches , Saints that be From weeds of sinne , vice , errors are not free , Which do and will still in them daily grow Vp of themselves , whiles they are here below . And not o pul'd up , kept downe with daily care , Much paines , would soone hide , kill , choake all their rare Resplendent vertues , graces : O then still Be rooting up these weedes that be so ill . 8. p Weeds in a Garden are a loathsome thing ; And though we cannot hinder them to spring Up there , yet still wee roote them up with speed , And not permit them there to grow roote , seed : Weeds of corruption , error , sinne that rise Vp in the Church , or Saints , to Gods pure eyes , ( And their owne too ) are a vile q horrid sight , Which though they cannot shunne , yet still they r fight Against them , never suffering them to dwell , Roote , breed within them , but with care expell , And kepe them under , that they never raigne Within them , though their reliques there remaine : That Church , man then is but in evill plight , Which doth not thus against sinne dayly fight ; Which should by farre more loathsome to us be , Than all the weedes we in our gardens see . 9. As Gardens , so Gods Church , Saints ſ stored are With all the fruits , herbes , plants , of grace most rare , Rich , usefull : here alone we may view , find All graces , vertues , of what ever kind ; Whose shining luster and variety , Make them most lovely in each sacred eye . 10. Gardens are very t pleasant , sweet in smell , Alluring men in them to walke , live , dwell , Gods Church and chosen Saints are like : no place Or company to all indu'd with grace Is halfe u so pleasant , lovely sweet as they : Wherein , wherewith they long to be , dwell , stay For ever , and x would rather Porters bee Within Gods house , than men of best degree , Or Kings without it : finding more content And sweetnesse in one day or houre well spent Within it , than in thousand yeares , weekes , dayes , Past else where in the pleasant'st feasts , maskes , playes . Those who in Gods Church , Saints , no such delight , Or sweetnesse find , may judge , their states not right . 11. And as men thus y delight to walke , live , dwell , In pleasant gardens , which they like full well : So z Christ within his Church , Saints , walkes , resides , Lives , dwels , and in no place on earth abides , Delights or joyes , so much as in them : where Hee feeds , feasts , rests , and doth his pallace reare . Sweet Jesus let my soule thy garden bee , That thou maist still delight , walke , dwell in mee . 12. No a Gardens spring , grow greene , or fructifie , Vnlesse the Sun shine on them from on high , And clouds drop raine , dew on them to revive Their withred fruits , and make them sprout , grow , thrive : No Church or Saint can b spring , grow , thrive in grace , Vnlesse the rayes of Gods most blessed face , And Christs ( the Sonne of righteousnesse ) bright beames , Shine on them : and their sweetest showres , dewes streams , And influence from heaven on them drop , To make them beare a rich and ample crop . Lord let thy Church and chosen ever bee Blest with these rayes , showers , streames which flow from thee : Then shall they c still be green , fresh , flourishing , And store of fruits of grace to thee forth bring . 13. Gardens have in them all sorts of herbes , trees , Flowers , rootes , plants : So the d Church hath all degrees , And rankes of men within her , high , and low , Rich , poore , old , young , good , bad , here in her grow . This e Peters sheet , Christs net did typifie , And is a truth apparant to each eye . From hence the Church hath gain'd the stile and name Of f Catholicke , sith all sorts in the same Comprised are . Let no men then seclude Themselves from her , who doth all sorts include . 14. As g Gardens , so Gods Church , Saints planted are By h rivers sides , and Christall streames , their rare , Rich , precious fruits , to water day by day , Which else would fade , and wither quite away : The living waters , springs , streams of Christs blood , Word , spirit , grace , prepared for their good ; Still by or in them glide , run , flow , and spring , To make them sweete , greene , pleasant fruits to bring In more abundance . O i thrice wretched wee , If under these we withered , barren be . 15. When k wild bores , beasts breake into Gardens , they Them roote up , wast , deface , and much decay : When l cruell , potent tyrants , wolves , boares , swine , Breake in upon Gods Church , or Saints , they mine , Roote up , spoyle , wast them , unlesse God asswage , Restraine , divert , or quell their spitefull rage . Lord alwayes m fence thy Church , Saints round about , Against all foes , who seeke to roote them out ; And when thou shalt permit them to breake in , Oh then , let them root nought out but their sinne . 16. As ripe seeds shooke downe , with winds , stormes or raine , In Gardens to the Earth , there n spring againe With great increase ; where every little seede A new great plant , and more stalkes , seedes doth breede : So in Christs Church and Garden , every o drop Of Martyrs blood there shed , brings forth a crop , And large p increase of Christian plants , who fill The places where their foes their blood did spill , To their great griefe and shame : who thought thereby Quite to prevent and kill their progeny ; Which they meane while did onely plant and sow , And by that blood they shed made these to grow . Yea , as some Garden plants , herbes often cropt Spring up more thicke : So Gods Church , Saints oft lopt , Cut downe , cropt , ( nay destroy'd in carnall eyes Conceit ) by cruell Tyrants ; sprout , arise , And grow more thicke , great ; numerous thereby , The q more cut downe , the more they multiply : Witnesse the r Churches story in each age , Which gain'd , increas'd , not lost by tyrants rage . O let us then be willing thus to sow Our blood , that thence new troops of Saints may grow , To store Christ Church , mantaine his cause when we Are turn'd to dust , consum'd and cease to bee . 17. The Garden herbes , flowers , plants which seeme ſ to die , In winter , when hid under earth they lye Within their Rootes or Seeds , yet spring againe , When winter ends , through Summers heat and raine , And shew that they were neither dead , kill'd , lost , But onely nipt and hid by winters frost ; Because they thus in summer spring , revive , And shew themselves to every eye alive : Most sweetly , clearly to us demonstrate , Gods chosen Saints and Churches winter-state , Whose faith and saving graces t seeme to die In their temptations , and so buried lye Within their seeds , roots , that they want the sence , Fruits , comforts of them : and conclude from thence , That they no doubt are quite dead , kill'd , spoyl'd , lost And they undone , by their sharpe winters frost . But yet when these their boystrous storms are past , And Summer comes , they u re-appeare at last , To their great comfort , and so sprout , grow , thrive A fresh , that all see , they were still alive ; And onely hid , benummed for that space . O then let all indu'd with saving grace Learne hence their drooping soules to comfort , cheare , In all temptations , cases , where they feare A losse of graces : Loe , they x still remaine In safety in them , and shall spring againe . What though they cannot now them feele or eye ; Wait but a while , and they shall them discry . It will not still be winter , y spring is neere ; If not before , yet then they will appeare , In greater lustre , vigor than before . Lay up this blessed cordiall then in store , Against all evill dayes which will us cheare , When as our graces hide , and disappeare . 18. Hence may we likewise Popish sots refell , Who hold z Gods Church on earth still visible , In glorious sort , as if she alwayes grew In summer Ilands , and no winter knew : When as each true Church , Saint , whiles here below Oft feele , and find such winters , stormes , frost , snow . As quite ecclipse , z vaile , hide them , and their grace , Yea make them seeme dead , livelesse for a space , Both in their owne and others sence ; as I By sundry stories might exemplyfie , Did not each gardens winter quarter teach This truth , and it unto our senses preach . 19. Hence may each Church , S t further learn to cheere ; Steele , arme themselves against all future feare Of winter stormes , blasts , tryalls which may shake Their leaves , fruits , stalks down to the earth , & make Them in appearance livelesse , voyd of grace , And in a wretched , helpelesse , hopelesse case , Like Gardens in cold winters : But yet shall This daunt their faith , or make their hope quite fal ? O no! this winter lasts but for a space , And then succeeds a blessed spring of grace ; Which shall revive , refresh , repaire , restore ; Yea much increase , what seem'd dead , lost before , As it did unto a Job , whose latter end His first estate in blisse did farre transcend : O then , what ever be thy case , b relye , Wait , rest on God with faith , hope , constancie , Who farre beyond thy thoughts will thee translate , In his due season , to a blessed state : He who makes each grasse , plant , herbe , grow and spring , Will make his Church , Saints much more sprout , laugh , sing . 20. Hence may all raging Persecutors see , That their attempts against Christs Church , Saints , be Vaine , bootlesse , senselesse , c crossing in event The very end and scope of their intent , Making them more to thrive , increase , and grow , Instead of working their wish't overthrow . O what a wise , sweete , gracious God have wee Who workes our d blisse out of our misery ? And makes the malice of our enemies , The spring from whence our greatest Comforts rise ? O what besotted , sencelesse fooles are those Who Gods true Church , & chosen Saints oppose ! They thinke to crush , but raise them : they intend To worke their ruine , yet their states amend . This e Josephs brethren , f Hammons enmity , King g Pharaohs bloodshed , bondage testifie ; With others , whose attempts still overthrew Themselves at last , but made Gods chosen crue . 21. In winter season we can hardly know , Dead Garden plants from living ; sith in shew They both seeme dead and withered to the eye ; But when as Summer comes , we presently Discerne the dead from those that are alive , Because the one h sprouts not , the other thrive : i Grow green , heare fruits ; So when cold winters blast , Benummes Gods childrens graces , or them cast Into a swooning fit , or Lethargie , Themselves or others hardly can descry Them from dead Christians : but when meanes of Grace , And summer once begin to come in place , Both are with ease discerned , k Saints then spring , Revive , and goodly fruits of grace forth bring : And so their hidden life by l workes declare , The other spring not , or else fruitlesse are ; And so proclaime themselves m dead . Let all try Their inward state of life , and grace hereby . 23. When n Gardens fruitlesse be or overgrowne With weedes or thornes , they are then open throwne , Pull'd up , laid wast : So when a Church with weeds Is over-run , and nought but errors breeds , Or grosse corruptions , sins ; o God then doth cast Her walls , pales downe , and forthwith layes her wast . Thus doth he deale with private Christians too , Who by their barrennesses , sinnes , Lusts undoe Themselves , provoking God them off to cast , Pull downe their hedge , and lay them ever wast . O let each Church and Christian then take heed How they prove barren , or sinnes in them breed . If Gods Bill of devorce be once out su'd , p There is no helpe , it cannot be escheu'd . 23. In Gardens oft the shade and neighbourhood Of weedes or poysonous Plants , corrupt the good ; Kill , blast , or harme them more or lesse : So ill Lewed men of all sorts in the Church , doe still Deprave q and hurt the better , their meere shade Hath blasted many , and them worser made . There 's no such Quench-coale , Plague , or bane of grace As wicked Consorts , who it most deface . He who would thrive in Grace must ever r flye With chiefest Care , all ill Mens Company . 24. Some stinking weedes ill favour oft devoures , Unsents the Perfumes of the sweetest flowers That Gardens yeeld : The s noysome sent and fume Of Saints and Churches vices oft consume , Out-smell the richest Odours of their Grace ; Which in Gods Nose , and Mens then finde no place , Whiles that the stinking savour of their weedes Thus drownes their vertues sent , and it exceedes . O then roote out these nasty Plants , which sinke Our sweeter fumes , and turne them into stinke . 25. Sweete Garden Herbes , Flowers , Spices Bruis'd , intend Their fragrant Odors , and their sents amend ; Whilst whole they t sweete are , yet their sents but feeble When chrusht , the sweeter , and their smell growes treble , Thus Gods deare Church and Saints , when pounded , broke Within Afflictions Morter , by the stroke Of Gods chastising hand , doe much v augment , And more disperse their rich and fragrant sent : Their fumes , but weake , and scarce discern'd before , Grow ten-fold stronger , and increas'd in store : Sending their fragrant Odors farre and nigh , Before scarce smelt by those who stood close by . I will not then repine , nor be offended At that whereby my sent 's so much amended : Yea , so dilated , that its incense flyes Throughout the Earth , and mounts above the skies : The deare , sweete Incense of an x Heart contrite Perfumes the Heavens , and is Gods delight : When as a y heart unbroken , yeelds no sent , And ne're growes sweete till into peeces z rent . 26. Gardens a throughout the world dispersed lye In every Clime , grac'd through variety : Gods Church and Saints are b Catholicke for place , In seate disjoyn'd , c all one in heart and grace , Their graces , vertues sweete variety Fills up their Consort , crownes their Harmony . 27. Men Plant no Gardens , d but where they intend To dwell in Person , or some time to spend , And most part onely on their proper Fee , That they to them and theirs intail'd may be . God never planted Church in any Nation , But where he meant to fixe his e habitation , At least for lives or yeares , most usually He plants in Fee ; Saints for f eternity . Churches , with meanes , Saints , still with g fruites of grace , Those for his Common , these his Proper place . Churches may h lose his presence ; meanes decay , Saints i still enjoy him , gifts shall last for aye . Lord plant me as a Saint , that I may be To Thee , and Christ , th' one Heire , Eternall Fee. 28. All Gardens k beare not the same kindes or store Of fruites alike ; some fewer , some yeeld more , Some Plants thrive best in one , some in another , What wants in one , is still supply'd by th' other , No one abounds with all things ; all combin'd , In some or other we may all fruites finde ; Just so , no l Private Church , or Saint is stor'd With all perfections : nor doe all afford The selfesame Measure , or degree of grace , Their gifts , fruites , Omers , vary as their place . Some in their i faith excell , they all k agree In truth thereof , yet differ in degree ; Others abound in k love and Charity ; Yet all divided in this unity : Some are more l humble ; some more m patient These more n devout are ; Others , more o Content , Those have more p knowledge ; these more q joy , or peace All one in substance , diverse in th' Increase . In sum , their r graces , their degrees are many ; Each one his share hath ; but the whole not any ; To strangle pride , breed Love , make all s but one , Sith all t defective , Cyphers if alone . But joyn'd in One ( Christ , whence v all graces flow ) All are x compleate , All graces in All grow . Let none then thinke they have no grace at all , Because not all kinds equall ; or those small And weake they have ; perchance it is y new sprung Infants are perfect Men , though small , weake , young , Compleate in All their parts , though All not view'd At first , nor like in shape , strength , magnitude . 29. The greatest z Kings in Gardens much delight And plant them neare unto their Pallace site : So Christ , the King of Kings , hath a a Garden Here upon Earth , his Church and Godly men , Wherein he walkes , dwels , much delights , and feeds , And plants them with all usefull fruites , herbes , seedes . Eden was once b Gods Garden stil'd , but now He doth no other Garden claime or know But his true Church , and chosen Saints onely : A Paradise most c pleasing to his eye . 30. When as I view some Garden Plants , Herbes , Trees ( Exceeding others in their heates degrees ) Still z greene all winter long , unnipt with Frost , When colder Plants Leaves , greennesse , fruites are lost ; And those not hot , quite a shriveled , kild with cold ; I doe therein contemplate and behold Three sorts of Christians , whose sad winter Fates In persecutions , differ like their states . The strongest Saints , hot in the fourth degree , Or third at least of faith , zeale ; stand b firme , free From Winters Nips , Blasts , frosts , which though they beate Full sore upon them , cannot chill their heate : Their inward fire still keepes them warme , fresh , greene ; When others fade , their Graces most are seene . Martyres were hottest , greenest , fruitefulst when Frosts hid , chil'd , kild , most shriveled other men . The weaker , younger true Saints , hot but in The first degree , or second , oft c draw in Their heate , sap , vigour from their outward parts Unto the Roote and Center of their hearts , When winter stormes approach , so as their greene Leaves of Profession fade , fall , are scarce seene Till winters past : meane while their graces lye Hid for the most part in obscurity , Like Rootes in Earth , good corne in chaffe , or fire In ashes ; and as heate is low , or higher Within , or frost without , so more or lesse They chill , fade , shrinke , professe or not professe : Yet in these sharpest Frosts d there 's life within , The hearts not frozen , shrivel'd , but the skin : When springs approach cold stormes hath chas'd away , They soone peepe up in fresh , greene , bright array . The Common Christians , who have no degree , Of heate or saving grace e quite killed be ; And froze to death with persecutions frost , Their heate before was borrowed , now it s lost : It was the sunnes not theirs , all forraine fire ; And summer fruits in Winter quite expire , Nor will the spring or summer them revive , No wonder , they were f dead when first alive . 31. Rootes , Plants , whiles they in Garden-Earth fast lye , Are fresh and live , but taken thence g soone dye : Gods true Church is a Christians h Element Wherein he lives , growes , thrives ; if from it rent , Disjoyn'd , we soone fade , wither , quite expire , We have no life , but in the true Church fire . 32. The plucking up , and casting out of weeds From Gardens , lest they should good Herbes , Plants Seedes Corrupt and over-grow ; instruct and shew , How each true Church should roote up and i out-throw By sacred Censures , all lew'd wicked , vile Notorious sinners , lest they should defile , Deprave the good , and her quite over-grow , At last , by steps , and worke her over-throw . 33. All Garden-Flowers , Herbes , Plants contented rest With their owne k Native Colours , as the best ; Abhorring Artificiall varnish paints : So all Gods chosen l Plants , true hearted Saints , Themselves with their owne m Native Beauty , Haire , Content ; Use no Arts , Paints , to make them faire . A counterfeit Complexion , Bush , Face , Paint . Doe ill become a n sincere-hearted Saint . Where false o Dyes , spots , appeare upon the skin , It s ten to one all 's false , naught , foule within : Pride , Lust , Vaine-glory , Chambring , Wantonnesse , Or Vanity at least , such soules possesse . The rootes from whence these spots , prints , first arise , Enough to make all Christians them despise . 34. The k lowest deepest Gardens most abound With fruites Herbes , Plants , and are the richest ground : The l humblest Saints in fruitefulnesse excell , And God in them delighteth most to dwell . Lord alwayes decke me with humility Which makes men fruitefull , lovely in thine Eye . 35. Gardens have straite , sweete , pleasant walkes for men , To l walke in , and refresh their spirits , when They tyred , greeved , sicke , perplexed are : So Gods Church , Saints , have many pleasant , rare , Straite , even walkes ( Gods sacred m Lawes , Word , Wayes ) Wherein to walke , runne passe on , all their dayes ; Which their n Hearts , Soules refresh , cheare and delight , Yea , all their cares , griefes , pressures make more light And easie , if not totally expell : O let us in these walkes still walke , runne , dwell . 36. When I behold the goodliest b Trees , Flowers , grow , And spring out of vile earth , or dung below , Which have no beauty , splendor , comelinesse Within them ; but meere stinke and rottennesse . Me thinkes I see thereby , how Gods great power , Makes sweete , faire , shining c graces spring in our Vile earthly , rotten , stinking , sinnefull hearts And Natures ( when he us to him converts ; ) Wherein nought but sinnes , vices , lusts did spring Before ; and no one grace , nor one good thing : O let none then despaire of having grace Because his nature , heart are sinnefull , base , Corrupt and loathsome ; since God makes stinking . Vile Earth , dung , sweete , faire , goodly flowers forth-bring . If thou be one of his d Elect , no doubt All his sweete graces , shall in thee spring out In his due time ; then neither feare , nor faint ; The e worst of sinners God can make a Saint . And though flowers beauty , and mens too which spring Out of meere dust , are f fading , withering , Yea soone decay , and turne to dust againe ; Yet g saving graces flowrish , fresh remaine , And last without decay , because they spring Not out of dust , but from Christ our head , King. Who doth preserve them alwayes from decay , And keepe Saints that they ne're fall quite away From saving Grace . Nay , when as our Bodies Are turn'd to dung , h Christ shall cause them to rise Out of the dust , like flowers in the Spring , And to the state of endlesse glory bring . O sweete , sweete solace to each pious brest ; Which here may sit downe , and take up its i Rest . Lord let each Garden which we henceforth eye Or walke in , such divine Thoughts instantly Bring to our Mindes , to raise our Soules to Thee , And make us better by what there we see . The Epilogue . O That all Christians by this Posie , I Have here collected would learne instantly When as they in their pleasant Gardens walke , Thus with their owne k Hearts , God and Christ to talke By pious Meditations , from what they Behold within their Gardens day by day . How sweete then would their walkes and Orchards prove ? How would their Soules be fired with Gods Love ? Each Garden then would be a Paradise , A second Eden to the godly-wise : I st not a Sinnefull , Shamefull , beastly thing For Christians to toyle , walk , talk , laugh , feast , sing , Play , sport themselves , or meditate onely Of worldly things , in Gardens constantly ; And in the meane time scarce to have one sweete ; Or pious thought from objects they there meete , Of God , Christ , Heaven , Mans Mortalitie , Presented to them in each Herbe they Eye ? For shame then let us all this fault amend Hereafter , and our Hearts , Mindes , fully bend To godly Meditations , whiles we passe Our time in Gardens , where each flower , herbe , grasse And Creature we behold , will soone suggest Some vsefull Thoughts to every pious Breast , It to amend , and with sweete Extasies To elevate above the starry skies . If any want helpe in this kind , they may Till better come , make use of this Essay . FINIS . THE SOVLES COMPLAINT against the BODIES ENCROACHMENTS ON HER : And the Generall Neglect she findes with Most . BY WILLIAM PRYNNE , above foure yeares Prisoner in the Tower of London ; and since that , above three yeares Close Prisoner in Carnarvan in North-Wales , and in Mount-Orgueil Castle , in the Isle of Iersy . Matthew 16. 26. For what is a man profitted , if he shall gaine the whole World , and lose his owne Soule ? or what shall a man give in exchange for his Soule ? Isaiah 55. 2. 3. Wherefore doe ye spend money for that which is not Bread ? and your labour for that which satisfieth not ? Hearken diligently unto me , and eate ye that which is good , and let your SOVLE delight it selfe in fatnesse . Encline your eare and come unto me , heare and your SOVLE shall live , and I will make an everlasting covenant with you , even the sure Mercies of David . 1 Peter 2. 11. Dearely beloved , I beseech you as Pilgrims and Strangers abstaine from fleshly lusts , which war against the Soule . 1 Peter 3. 3. 4. Whose adorning , let it not be that outward adorning of plaiting the haire , and of wearing of gold , or of putting on of apparell : But let it be the hidden man of the Heart , in that which is not corruptible ; even the ornament of a meeke and quiet spirit , which is in the sight of God of great price . London Printed by T. Cotes , for Michael Sparke dwelling at the blue Bible in Greene Arbor . 1641. TO The Right Worshipfull his highly Honoured good Friend , the Lady ELIZABETH BALFOVRE , Wife to S r William Balfoure , Knight , Lieutenant of the Tower of LONDON . MADAM , Your Noble Favours whiles that I Did in the Tower of London Prisner lye For sundry yeares ; may now in Justice call For some expression of my Thanks , though small . Having no better meanes to testifie My gratitude , than this small Poesie , Devoted to your Service , Vse and Name ; I crave your Kinde Acceptance of the same , And those thereto annexed ; fruites of my Imprisonment ; who shall both live and dye . Your Obliged Friend and Servant , WILLIAM PRYNNE . THE SOVLES COMPLAINT AGAINST THE BODIES ENCROACHMENTS ON HER : And the Generall Neglect She findes with most . I Soule , vive a Image of the Trinity , The b Breath of God ; the Pearle , which c Christ did dye To purchase ; d Temple of the Holy Ghost , The charge of e Angels , and the Heavenly Host . Earths Wonder , f Devils envie ; Mans Prime Part , The Master-peece of God and Natures Art ; g Worth thousand worlds ; whose Pearelesse Dignity No tongues of Men or Angels can descry , Must here with brinish Teares , and Sobs relate My Scorned , Slighted , and Neglected State , Sith all my Vassels , made Me to attend , Make Me their slave , inforce Me still to bend To their unjust Commands , quite robbing Me Of their due Homage , my Regalite . Is not this Body wherein now I dwell , Nought But my Vassall , Casket , h House , or shell ? Compact of i dust and Ashes , things most base ; That it might not usurpe my supreame place : Yet loe this Rebell Slave dethrones me quite , No Part thereof but Robs me of my Right ; Receiving more k Attendance , cost , paines , Care From most , than I doe , though a Gemme most rare : How many hundred Trades , what Worlds I pray , Of Men by Sea and Land , both Night and Day Are set on worke to Cloath the Backe , and feede The all-devouring Paunch , with more than neede ? Have not the Head , Hands , Feete , Legges , Necke , nay Haire Their l severall Trades to decke , make , keepe them faire ? Yet I poore Soule , among the Numberlesse Vocations which these Baser Parts Possesse , But one Profession have ; in m worst request , Least minded , least imployd of all the rest : Seldome regarded till the n fatall Houre . Of death , or Hell stand prest me to devoure . Is but the Body Pained , o ill , or sicke ; A Member bruised , hurt with Sword , Knife , pricke : Doe head , teeth , Stomacke , Armes , Legges , Fingers Ake , Forthwith some good receipt Men seeke and take To ease and cure them , making no delayes , And thinke no Cost , Paines , Care mis-spent these wayes : Yet I ( Alas ! ) not dayes but yeares oft lye Sicke , wounded , pained , p dead ; nay Putrifie Through many fostred ulcers , wounds , cares , sores , Of horrid sinnes ; yet q none my state deplores , Seekes out for cures , or once hasts to apply A salve to these my sores , through which I die , Yea , all the time , paines , care and little cost Bestow'd on Mee , by most is deem'd but r lost . If but a little spot , dirt , dust , or fly Light on the face , hands , cloathes , men presently Wash , rubbe , or wipe it off with much disdaine , Although it put them to some toyle , cost , paine : But I ( O wretch ) defil'd , stain'd , drench't throughout With filthy sinnes , which ſ Compasse mee about And make mee loathsome in the sacred Eyes Of God , who t filth of sinnes most loathes , defies , Remaine uncleans'd , u unwasht from day to day ; Till Hell surprise and sweep us cleane away . My varlet flesh , it 's Pallate to delight , Repast must have each morning , mid-day , night , Wherein all x sorts of beasts , foules , fruits , herbes , fish , Sweet meats , vines , waters , drinkes , all heart can wish , Devoured are , y to fat that corpes which must Feed wormes at last , and moulder into dust ; Meane while , poore I , for want of food divine To feed , refresh Mee , quite consume , starve , pine ; Or if I Word and Sacraments injoy , For want of faith and grace they mee z annoy , Not fat and nourish as they ought ; whereby I a famish , perish , die eternally , The Backe , it 's b divers change of suties must have Of Velvits , Silkes , Stuffes , Tissues , Sattins , brave And new : Old Clothes , Ragges , Course , or meane Aray It scornes , and will be well clad every day : But I meane time quite stript , and c naked am Of all the Robes of Grace to hide my shame , Clad onely with the filthy weedes of Vice , And Adams old Rags , which lost Paradise . d New garments of Christs merits , and true grace , Which may adorne mee , in so long a space , Are not once thought on , nor till backe and I Surpriz'd by death , in hell starke naked lye . What vast expences , labour , thoughts , time , care , Have backe and bellie ? as if all things weare Created for them , and man onely made To cloth , and feed these , which like e grasse shall fade , And perrish : yet how little time , paines , cost Are spent on Mee , by which all 's sav'd or lost ? How many Houres , f Dayes , Nights , and Yeares are spent In Eating , Drinking , Feasting , Complement , Vaine Chat , Sports , Visits , Pleasures of each kind , The flesh to pamper ? whereas I scarce finde Admist all these diversions , one dayes space , Or houre to fast , pray , weepe , read , sue for grace . How many daily the whole morning passe , And vainly spend , betweene the Combe and Glasse , In combing , frizling , powdring of their haire , And wanton lockes , to make them seeme more faire ? No Locke , or haire must out of order stand , But sit in Print , and oft be view'd , curl'd , scand . Nay , which is strange , more cost , time , now is spent Upon false Bushes of bought excrement , ( Which some preferre before their native fleece , ) Than upon mee , mans honour , Master-peece ; When this is done , the Backe , Necke , Feete , Hands , Face , And other parts must have their severall space For to adorne them , so as halfe che day Is spent well nigh , the body to aray : And that but untill n●ght , when all this pride , Attire is quite stript off , and laid aside , As if it never were . O fooles to waste Time in these toyes , which not one daies space last ! Yet I neglected soule , whom to adorne And daily decke with grace mankind was borne , Untrimmed lie , no cost , time , paines are spent In decking mee , mans onely ornament . Gods word ( the g Glasse , which daily shold descry My spots , staines , filth , and grosse deformity , Them to redresse , and helpe men to aray Me with all Robes of grace which make mee gay , ) Is most part shut close , seldome look't into For these good ends , and if that any doe Behold it now and then for custome sake , The i Rule to dresse them by they 'le not it make . And though my sacred beauty , robes , aray , Do never fade , waxe old , but last foc aye : Yea adde more lustre to my Baser part , The Flesh , then either nature or mans art Are able ; causing it to k shine with raies Of brightest glory , which shall last alwaies : Yet few or none spend halfe the time to dresse , Adorne Mee , which they wast with greedinesse Upon their bodies , faces , heads , lockes , backe , Themselves and Mee , without Gods grace , to wracke . This being now my rufull state ; O let Me here beseech all who have soules , to set Some tine apart to Ponder my complaint Thus tendred to them , vnder which I faint . And that you may just Judges twixt us prove , Heare but a word or two , as you mee love . What is the body , but a loathsome Masse Of l dust and ashes , brittle as a glasse . Soone crackt and turne to rottennesse dung , clay , Though fed with dainties , c●●d with rich aray ? What is the Faces , Beauty but a m floure Which sundry chances blast within one houre , And so deforme , that wee abhorre the sight Of that marr'd face which was our chiefe delight : At best , n it is a comely glasse our o shade , Which sicknesse , Crosses , Age still cause to fade . What are our lockes , our curled brayds of haire , But excrements at best ? not halfe so faire , As plumes of sundry birds or peacocks tailes , Though frizled , poudred , deckt with pearles , knots , vailes . And yet how many more proud , carefull are Of these vaine bushes , than their soules welfare ? How many purchase heads of others haire , To mend Gods worke , and make them seeme more faire ? Spending more time , cost , thoughts on excrement , Than upon Mee mans onely ornament . What is the belly but a filthy sinke , Jakes which engenders nought but dung and stink ? So noysome , that its sent offends the smell , Corrupts the aire , even when the body 's well . What are the other members ( head , hands , feete ) But skin and bones ? without my helpe unmeete For any use , yea let mee once withdraw My selfe from the most faire corps , eyes ere saw , It 's beauty p fades , it 's flesh to rottennesse Is turned , and all abhorre it's loathsomenesse . What hath the flesh or body worthy love , Or praise , but that which from mee first doth move ? Let mee desert them , all their worth is lost , And wither'd like grasse nipt with winters frost . Why should you then , ( O fooles , bereft of sence ) From day to day , bestow so much expence , Time , paines , thoughts , Care on these things which so base , Meane , fading are , neglecting Mee and grace ? In which your chiefest good , yea , all your blisse Comprized are . If you judge not amisse . If this prevaile not , but you still proceed Mee to neglect , the flesh to decke , serve , feed ; Tell Mee , I pray you , when the dismall day Of sicknesse , death , or judgement , take away , And cite you to account , how you have spent Your golden dayes , for my use to you lent , What joy or comfort can you reape from all , Or any of those dayes , houres , which you shall Have thus mispent on belly , backe , head , face , Haire , feasting , pastimes , pleasures voyd of grace ; Or in the flesh or bodies servitude ? Which then will too too late be of you ru'd . Shall yee not then with sighs and teares lament , ( And that in vaine ) the time you thus mispent ; Offering to give ten thousand worlds , that you Had not bereft Mee , of the time , care , due To Mee alone , to fit Mee for that place , Of endlesse blisse , which I for want of grace , Shall then be thrust from , and cast into hell , In q fiery flames and torments still to dwell . Will not you then wish , you had never seene This flesh , this body , which to mee have beene So traitrous , so unkinde , Mee to enthrall Unto their lusts , and spurre Mee into All That might undoe , damne , both them Mee , and you , And wee shall in hels flames for ever rue ? If this be true : O then whiles life , time , space , Are left you to repent and seeke for grace ; Bewaile what 's past , and henceforth learne to be More loyall , kind , respectfull unto Mee . Save Mee , save all ; lose Mee , and all is lost , For ever with Mee ; spend then all your cost , Thoughts , paines , cares , dayes , on Mee ; then shall you r shine , More bright than Starres , Moone , Sunne , with rayes divine In Christs owne kingdome , where you shall possesse Such endlesse joyes , as no tongue can expresse . If this will not perswade you to amend , I 'le cease my Plaint , and here in silence end . FINIS . Imprimatur Feb. 1. 1640. Tho. Wykes . COMFORTABLE CORDIALS , AGAINST DISCOMFORTABLE Feares of Imprisonment , and other sufferings in good causes . Containing some Latine Verses , Sentences , and Texts of Scripture , written by Mr. WILLIAM PRYNNE on his Chamber walles in the Tower of London , during his Imprisonment there ; since Translated by him into English VERSE . 2 CORINTHIANS 1 , 2 , 3 4 5 , 6 , 7 , 8 , 9 , 10 , 11. Blessed be God , even the Father of our Lord Iesus Christ , the Father of mercies , and the God of all comfort ; who comforteth us in all our tribulation , that wee may bee able to comfort them which are in any troubles by the comfort wherewith we our selves are comforted of God. For as the sufferings of Christ abound in us , so our consolation also aboundeth by Christ . And whether wee be afflicted , it is for your consolation , & salvation which is effectuall in enduring of the same sufferings , which we also suffered : or whether wee bee comforted it is for your consolation and salvation . And our hope of you is stedfast ; knowing that as you are partakers of the sufferings , so also you shall be of the consolation . For we would not , Brethren , have you ignorant of our trouble which came to us in Asia , that we were pressed out of measure above strength , in so much that wee despaired even of life . But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead : who delivered us from so great a death and doth deliver , in whom we trust that he will yet deliver us : you also helping together by Prayer for us that for the gift bestowed upon us , by the meanes of many persons thanks may be given by many on our behalf . Printed Anno. 161● . TO THE RIGHT VVORShipfull his very Noble and highly Honoured good Friend , SIR WILLIAM BALFORE Knight , Lievtenant of the Tower of LONDON . SIR , it were Ingratitude and Injury , For me in silence here to passe you by , And not present these Cordialls unto you , Sith they , and all my service are your due , For all your Noble Favours in the Tower , Which have ingag'd me to my utmost power , To be your eternally devoted poore Friend and servant , WILLIAM PRYNNE . COMFORTABLE CORDIALLS , OR Latine Verses and Sentences , written by Mr. William Prynne on his Chamber Walls in the Tower of London , during his Imprisonment there ; Since translated into English by him . 1. TRanslulit in Coelum Christi praesentia Claustrum : Quid faciet Coelo , quae Coelum jam creat Antro ? Christs presence hath my Prison turn'd into A blessed Heaven ; what then will it doe In Heav'n hereafter , when it now creates Heav'n in a Dungeon ? Goales , to Courts translates ? 2. Stigmata Christicolis , splendentia sidera ; sanguis , Purpura regalis ; mutilataque Membra , Decorum ; Vincula , gemmatus Torques ; Opprobria , plausus ; Vulnera , Martyrium ; Mors ; Vita ; Gravamina , Lucrum . Optima cuncta piis , Tristissima sola ministrant ; Vnica Crux sanctis , Via , Ianua , summa salutis . Brands , unto Christians are bright Starres ; Blood spent , A Royall Purple ; Maym'd Limbes , Ornament ; Bonds , Chaines of Pearle ; Reproaches , Praise ( no staine ) Wounds , Martyrdome ; Death , Life ; Oppressions , Gaine . To godly men the saddest fates only All best things bring , and their joyes multiply ; The Crosse alone to Saints is the high way , Gate , summe of safety , Meanes of endlesse Joy : 3. Christus ubique pium comitatur ; Carceris Antrum Ingreditur : Turres , Densissima Maenia , Rupes , Fossas , Ferratas Portas , Obstacula , Flammas Permeat intrepidus ; socius solamen , Amicus , Omnia seclusis , solus ; saturatque benignus Deliciis superum sitientia Corda suorum , Discipulis foribus clusis intravit amaenus , Christicolis clausis habit at conviva perennis . O fortunatus , cui Con-captivus Iësus , Laetificans radiis tristissima Claustra supernis ; Vincula non illum , Tormenta , gravamina moestum Efficiunt , animum retinentem utcunque serenum . Christ every where accompanies good Men ; He goes with them into the Prisons Den ; The Towers , thickest Walls broad ditches , Gates , Of Iron , Barracadoes , Flames and Grates Doth boldly passe through ; proves Companion , Friend , solace , all things of himselfe alone ; Vnto close Prisoners and fills plenteously The thirsty soules of his , with heavenly Delights . * Hee entered in the dores fast shut To his Disciples , them to comfort ; but With godly prisoners he 's a constant guesse Resides ; O happie he who doth possesse Christ for his Fellow-prisoner , who doth gladde With heavenly Sunbeames , Goales that are most sad , Bonds , Torments , Prisons , make not him sad ; he Retaines a quiet mind how ere things be . 4. Nullatenus vinctus Christi virtute solutus ; Permanet immunis , clusus vel Carcere Vinclis . Liber ubique , pius , placidus , benedictus , amoenus , Indomitus ; tacitum circumfert pectore Coelum : Tristia Laetificans , Moestissima cuucta serenans ; Vincula discutiens , arctissima claustra recludens . He is not bound whom CHRIST hath made free ; he Though shut close Prisoner , chaind , remains still free , A godly Man 's at large in every place , Still chearefull , well content , in blessed case , Vnconquer'd ; he a secret Heaven still beares About within his brest , which sad things cheares , Dispells his blackest cloudes of griefe , off shakes His chaines ; and closest prisons open makes . 5. Vincula non Animam cohibent , haud carcere clusam : Sidera transvolitat , Terram , Mare , cuncta pererrat Alipes , immensi fines transcendit Olympi ; Limitis impatiens , arctari nescia Mundi Cancellis ; tantum requiescens Numine vasto ; Securus , placidusque Piis , vel turbine , Portus ; No bands the soule of Man can once restraine ; No Prison it inclose , nor yet containe ; It soares above the Starres , and swiftly flyes O're Earth , Sea , all things ; mounts beyond the skies , And bounds of the vast Heav'ns , impatient Of Limits , ignorant how to be pent Within the Rayles of this whole world ; onely Resting within the boundlesse Deity ; A secure , pleasant harbour to Godly Men , even in a storme of Misery . 6. Vincula quid trepidas ? quid tela minantia ? Flammas , Vulnera ? quid rabidi Tormenta , Crucesve Tyranni ? Aspera pro Christo , * dulcissima ; qui Diadema Vincenti Statuit , Lignique cruore paravit . Scenicaturba Choros , spectacula , Tympana , Mimos , Ludicra stuprosis celebret , spectetque Theatris ; Vincula Christicolae , Mutilatio , stigmata , Furcae Gaudia plura ferunt , cumulataque Praemia condunt . Histrio , Scena , Iocus , saltatio , Mascara , Cantus , Risus Sardonicos generant , fictosque Cachinnos . Cordolium verum , gemitus morsusque perennes : Dulcia post tristant , peramara salute coronant . Why fearst thou Bonds ? why threatnings ? Weapons ? Fires ? Wounds ? why the torments , Crosses or the Ires Of raging Tyrants ? sith the sharpest things We undergoe for Christ , most sweetnes brings . who hath prepar'd and purchased for him Who * overcomes , a glorious Diadem By the Blood of his Crosse . Let then the Crue Of stage Frequenters celebrate , and view Playes , Dances , Pastimes , Players , sports in base . And filthy Theaters , where growes no grace . Chaines , Mutilations , Pilories , Brandes bring , To godly Christians farre more joyes , heaping Most large rewards upon them . Players , Playes , Jests , Dancing , Maskes , Songs , generate alwayes But deadly Laughters , feigned shoutes ; * true griefe , Sighes , lasting gripes of Conscience , past reliefe . Sweet worldly pleasures still in * sadnesse cease ; When * bitterest sufferings bring Crownes , safety ▪ peace . 7. Aulicus imbellis gemmis , Dominaeque Capillis Auriculas onerat magnoque decore venustat , Stigma , Cicatrices , mutilatio pulchrius Aures Christigenae decorant , radiisque micantibus ornant , O Decus eximium referentia Vulnera Christum : Talibus insignis superis peramatus abibis . Th' unmanly Courtier with his Mistresse Haire , And Jewels , lades his eares , to make them faire . When as Brands , Scarres , and Croppings farre more dight A Christians eares , and make them shine more bright . O Matchlesse Glory , Woundes which Christ expresse ! Adorn'd with these , Gods love thou shalt possesse . 8. Passio Coelipetis Alpha , at Solamen Omega : Principium Lachrymis decoratur ; Meta , Triumphis . Suffering's their ▪ Alpha who to Heaven tend ; But Joy is their Omega , finall end ; Their Entrance is adorn'd with teares of Woe , Their end with Triumphs , which their griefes outgo . 9. Nil Crus sentit in Nervo , si Anima sit in Coel● . The Legg feeles nothing in the stockes , if the Soule , minde , Affections in Heav'n placed be . 10. Non timet is carcerem , qui scit contemnere Libertatem , Vitam , voluptatem , Famam : cui Mundus Ergastulum , Terra Exilium , Deus habitaculum , Mors Solatium . He feares no prison who knowes to despise Freedome , Life , pleasure , Fame , which others prise : To whom this world 's a prison ; Earth , a place Of Exile , God , a Mansion ; Death , Solace . 11. Servus Christi etiam in vinculis , Liber . Servus Peccati etiam in summa Libertate captivus . Christs Servants even in prison are still free : Sinnes , in the greatest freedome , captives bee . 12. Nil corpus patitur in Ergastulo , si Animus sit in Coelo . The body suffers nought in prison , when The mind it selfe is lodged in Heaven . 13. Quid Coelum sine Deo , nisi Barathrum ? Quid Barathum eum Deo nisi Coelum ? What 's Heav'n without God but a very Hell ? What 's Hell but a Heav'n , if God once there dwell ? 14. Nullibi incarceratur , qui ubique in Christo liberatur : Nunquam dejicitur , qui semper à Jehova sustentatur . He in no place can once imprisoned be , Who in all places is * by Christ set free : He never is * dejected , who alway Hath great Iehovah for his prop and stay . 15. Nusquam solus qui ubique cum Deo ; Nunquam Miser quisemper cum Christo , He never is alone , who every where Hath God himselfe , him company to beare , He never can be miserable , who Is alwayes with Christ , who doth with him goe . 16. Vbi Deus adest , ibi non est Carcer , sed Paradisus ; Non Ergastulum , Sed Palatium ; non Barathrum , sed Coelum . Where God is present , there no Prison is , But a sweet Paradise of Joy and blisse ; No Bridewell , but a Palace ; no darke Cell , But a bright Heaven , where all comforts dwell . 17. Carcer probat Ami●es , detegit Iuimicos ; Excludit Mundum , includit Deum : Alit virtutes , extinguit Libidines , Edocet Temperantiam ; cohibet Luxuriam ; Mortificat earnem , sanctificat hominem ; Ingenerat gratiam , the saurizat Gloriam . A prison tries ▪ Mens friends , detects their Foes , Shuts out the world , God to men doth inclose ; Nourisheth vertues , Lusts extinguisheth ; Temperance teacheth , Riot restraineth , Quite kills the flesh , but makes the Man holy ; Ingenders Grace , * and ire asures up glory . 1 Turris Christiaenos fideles fictè incarcerat , verè liberat , Vnicum Dulcissimum Christi , Iugum , [ cui subjugari est perfectè manumitti ] Imponendo● multiplicia gravis simaque Carnis peccati , Mundi , Diaboli vincula [ quibus ill● queari , est certissimè captivari , ] discutiendo . The Tower true faithfull Christians feinedly Imprisons , but them sets free verily , By putting on them Christs sweet yoake onely , To which to be subjected , is truely To be enfranchised ; by shaking off The manifold , and most heavy chaines of The flesh , sinne , World , Di'le ; in which for to lye Insnarde , is to be captiv'd certainely . 19. Turris plurimis Spectaculum , multis habitaculum : nonnullis Refugium ; aliis divers●rium ; Regi Palatium ; Regno Gazophylacium , Armamentarium , Propugnaculum , Monetarium : Vinctis piis , Oratorium ; Papisticis , Purgatorium ; Clausis , Monasterium ; Innoxiis , Hospitium ; Reis , Ergastulum ; Literatis , Musaeum ; Ebriosis , Oenopolium ; proditoriis , Macellum . The Tower is to most , a Spectacle ; To many its a house , wherein they dwell ; To some a refuge ; Others , a lodging ; A Royall Pallace , it is to the King ; Vnto the Kingdome it 's a Treasury , Armory , Bulwarke , Mint ' : an Oratory To Godly prisoners ; but a purgatory To popish ; to close ones , a Monast'ry ; To guiltlesse ones , it 's an Inne ; to guilty A Bridewell ; to learn'd ones , it 's a study ; To idle ones a Dormitory ; to Drunkards , a tipling-house them to undoe ; To Traytors it 's a shambles , where their head And Quarters hang , when they are butchered . On his Exile into Iersy Isle . Why should this Exile me grieve , discontent , Sith this whole World 's a place of Banishment ? And men as truely Exiles are at home , As in the strangest Clime to which they come ? Are not God , Christ , Grace , Heav'n to us as nigh In forraigne Parts , as in our own Country ? Yea ; and oft times more neare : this true to be By * Abraham , Iacob , Ioseph , all may see , I will not then flye , feare my Banishment , But in it joy , and take most sweet content , Sith God will me protect , * restore againe , Or else translate to Heav'n , with him to reigne , Mine onely Proper * Country , wherein I Shall live a Free-man for eternity , In spite of my Arch-foes ; whom I shall see Exild , * imprison'd , * and my selfe set free . 20. Deus Turris etiam in Turre : Turris Libertatis Consolationis Quietis , Foelicitatis Honoris Splendoris Securitatie Salutis Spei Gaudii Pacis Protectionis Gratiae Vitae Gloria in Turre Angustiae ; Tristitiae ; Molestiae ; Miseriae ; Dedecoris , Obscuritatis ; Perturbationis , Perditionis , Desperationis Afflictionis , Belli ; Periculi , Peccati ; Mortis , Perpessionis . God is a * Tower in the Tower. A Tower of Liberty , In the Tower of Restraint ; a Tower Of Comfort , Jollity In the Tower of Sadnesse ; a Tower Of sweetest Quietnesse In the Tower of Trouble ; a Tower Of blessed Happinesse , In the Tower of Misery ; a Tower Of Honour , Dignity In the Tower of disgrace ; a Tower Of bright Excellency In the Tower of darknes ; a Tower Of strong security In the Tower of danger ; a Tower Of health and true safety In the Tower of Sicknesse ; a Tower Of hope and good successe In the Tower of Despaire ; a Tower Of joy and cheerefulnesse In the Tower of sorrow ; a Tower Of peace and union In the Tower of fierce war : a Tower Of safe Protection In the Tower of perill ; a Tower Of Grace and Piety In the Tower of vile Sinne ; a Tower Of Life , eternity In the Tower of grim death ; a Tower Of Glory and great praise , In the Tower of suffring : such Tower God proves to his alwayes . 21. Deus Turris . 1. Protegendo ; A malis , In malis , Contra malos , Inter malos , Vbique , Tutissimè , Fortissimè , Gratiosissimè , 2. Consolando , In Malis , Semper , Abundunter , Suavissimè ; 3. Eripieudo , A Malis Citò Tempestivè Potentissimè Mortalium proculdubiò Beatissimus , qui Mundi Exul , Christique Captivus , Turri isti tutissima , jucundissima , optimae , maximae perpetuò ( dum vixerit ) adjudicatur Salvò certè custoditur , quinon solùm à Deo , sed in Deo conservatur : arctari non potest , qui ipsa Dei infinitate ( incarceratus ) spatiatur . Ita ominatur Gulielmus Prynne : Martij 3. 1633. God is a Tower by protecting all His Saints from Ills , in Ills which them befall ; Against , amidst ill men in every place , Most safely , strongly out of his meere grace ; By comforting them in adversity Alwayes , most sweetly , most abundantly : By freeing them from evills speedily , In the best time , and that most potently : No doubt he is the happiest man alive , Who this worlds Exile , and Christs deare Captive , Is during life adjudg'd perpetually In this most safe , sweet , best great'st Tower to lye . He is truely kept safely , who both by And in God is preserv'd continually : He cannot straitned be , who walkes freely ( Whiles prisoner ) in Gods vast Infinity . Of this opinion WILLIAM PRYNNE was the Third day of March , six hundred thirty three . Sentences of Scriptures there likewise written . PSAL. 69. 33. The Lord heareth the poore , and despiseth not his prisoners . PSAL. 146. 7 , 8. The Lord looseth the prisoners ; the Lord raiseth those that are bowed downe . PHIL. 4. 11 , 12 , 13. I have learned in whatsoever state I am , therewith to bee content , I know both how to be abased , and I know how to abound : every where , and in all things I am instructed , both to bee full , and to bee hungry ; both to abound , and to suffer need : I can doe all things through Christ , which strengtheth mee . PSAL. 34. 17. 19. 22. The righteous cry , and the Lord heareth , and delivereth them out of all their troubles . Many are the afflictions of the righteous , but the Lord delivereth him out of them all ; the Lord redeemeth the soule of his Servants , and none of them that trust in him , shall be desolate . PSAL. 37. 23 , 24 , 37 , 38 , 39 , 40. The steps of a good man are ordered by the Lord , and hee delighteth in his way : Though hee fall , hee shall not be utterly cast downe , for the Lord upholdeth him with his hand : Marke the perfect man , and behold the upright : For the end of that man is peace . But the transgressours shall bee destroyed together , the end of the wicked shall bee cut off : But the salvation of the righteous is of the Lord , hee is their strength in the time of trouble . And the Lord shall help them and deliver them : hee shall deliver them from the wicked , and save them , because they trust in him . PSAL. 71. 19 , 20 , 21 , 22 , 23 , 24. Thy righteousnesse also O God , is very high , who hast done great things , O God who is like to thee ? Thou which hast shewed me great and sore troubles , shalt quicken mee againe , and shalt bring mee up againe from the depthes of the earth . Thou shalt encrease my greatnesse , and comfort me on every side . I will also praise thee , with the Psaltery even thy truth : O my God unto thee will I sing with the Harpe , O thou holy one of Israel : My lips shall greatly rejoyce when I sing unto thee : and my soule which thou hast redeemed : my tongue also shall talke of thy righteousnesse all the day long : for they are confounded , for they are brought unto shame that seeke my hurt . MICAH : 7 , 6 , 7 , 8 , 9 , 10. A mans enemies are the men of his owne house : Therefore I will looke unto the Lord ; I will waite for the God of my salvation , my God will heare mee : Rejoyce not against me ô mine enemy : when I fall , I shall arise : when I sit in darknesse , the Lord shall bee a light unto mee . I will beare the indignation of the Lord , because I have sinned against him , untill hee plead my cause and execute judgement for mee , Hee will bring me forth to the light , and I shall behold his righteousnesse . Then shee that is mine enemy shall see it , and shame shall cover her which said unto mee , where is the Lord thy God ? mine eyes shall behold her , now shall she be troden downe , as the mire of the streets . On his Suffrings on the Pillory . Christ for * my sake , sinnes , and Redemption From Hell and endlesse Torments ; suffered on The * Crosse , a shamefull , cursed Death , with all Alacrity , joy , promptitude : And shall I not for his sake then most cheerefully Both stand , and suffer on the Pillory , Without all blush , or feare ? since 't is no shame , But * Honour , thus to suffer for Christs name . Verses made by W. PRYNNE , as he returned by Water to the Tower after his last sufferings , upon his Stigmatizing . S. L. Stigmata Laudis . Stigmata Maxillis referens , Insignia Laudis , Exultans remeo , victima grata Deo. Bearing Lands Stamps on my Cheekes , I retire Triumphing , Gods sweet Sacrifice through fire . On his returne from Exile . Foes sent me hence , but God , and his Saints cryes Have brought me back , 't is wondrous in all Eyes . No Exiles , Prisons , Chaines , powers can detaine Those whom God will recall , free , raise againe . ISAY . 51. 11. 14. c. 41. 5 , 6. The redeemed of the Lord shall returne , and come with singing unto Zion , and everlasting joy shall be upon their head ; they shall obtaine gladnesse and joy ; and sorrow and mourning shall flee away . The CAPTIVE EXILE hastneth , that hee may be loosed , and that he should not dye in the pit , nor that his bread should faile . Feare not , for I am with thee , I will bring thy seed from the East , and gather thee from the West , I will say to ▪ the North , Give up ; and to the South , keep not backe ; bring my sonnes from farre , and my daughters from the ends of the Earth . FINIS . ERRATA . IN the Epistle v. 1. it were , r. t' were p. 2. l. 32. The r. He p. 3. l. 8. He 's , r he The verses p. 9. of his Exile into Jersy , should have come in p. 15. after Stigmata Laudis . Courteour Reader , I shall request thee to correct these few Presse errors , which have scaped in some Coppies in my absence . Errata . Page 1. line 10. for the , read this . p. 3. l. 12. r. make . p. 18. l. 3. when whom . l. 6. them , r. him . p. 19. l. 8 to r. in . p. 32. l. 24. of , on . p. 33. l. 18. sinne , weeds . p. 34. 7. they , these . p. 47. l. 5. must , much . p. 65. l. 5. be , lie . p. 71. l. 19 greatest . p. 82. l. 21. lose , close . p. 83 l. 13. others , l. p. 93. l. 21. fined , fixed . p. 95 l 22. and , Oh. l. 23 Satan , Satin . p. 98. l. 25. them , then . l. 27. stations , passions . p. 103 l 15. over , ever . p. 108. l. 21. thee , they . p. 119. l. 6. to . or . p. 125. l. 23 arriv'd , arm'd . l. 25. flattering . p. 149. l. 6. shall , should . p. 164. l. 1. the , then . p. 165. l. 13. th' one , thine . p. 169. l. 11. prints ' paints . Printers oft erre , but not as others men ; Their Errors are corrected with a Pen. Notes, typically marginal, from the original text Notes for div A91224-e610 * I arrived in Iersy , Ianuary the 17. 1637. and received the Tydings of myenlargement thence by warrant from the Parliament November 17. 1640. the same day of the Moneth , I there first landed . * Isa 43. 2. Psa . 66. 12. Ps . 139. 9. 10. Josh . 1. 5. 9. * I was first committed Prisoner to the Towre of London , Feb. 1. 1632. where after two removals to the Fleete for a short space , I remained Prisoner till July the 27. 1637. & was then removed to Carnarvan Castle in Northwales , where I arrived August the 5. and was there kept close Prisoner till I was by special warrant shipped & sent close Prisoner for Jersy , Octob. the 10. 1637. where I arrived not till January the 17. following . From whence I departed by Warrant from the Parliament , Novemb. 19. 1640. and landed at Dartmouth Novem. 22. came into London Novemb . 28. was presented to the Commons House Novem. 30 where my Petition was read Decem. 3. Notes for div A91224-e1600 * F. H. a Mat. 7 , 24 , 25. b Ps . 2. 9. Re. 2. 17. Mat. 21. 44. * Mount Orgueil , signifies a proud Mount ; or Mount of pride . c Rev. 18 7. Dan. 4 26 , 27 , 28. Act. 12 , 22 , 23. Psal . 73. 6. Ezek. 16. 49. d Obadiah . 3 e Prov. 15. 33. c. 18. 12. Phil. 2 . 5. to 10. Col. 3. 11. 1 Pet. 3. 5. Prov. 22. 4. Zeph. 2. 3. g Mat. 11. 29. c. 21. 5. Phil. 2. 5 , to 10. h Mat. 5. 1 , 3 , 5 , 7. i Prov. 16. 18. c. 29. 23. Isa . 25. 11. c. 28. 1. 3. Dan. 4. 37. 26. to 30. Jam. 4. 6. Zeph. 2. 10. k Isa . 3. 5. 1 Tim. 3. 6. l Prov. 8. 13. m Eph 2. 20. 21 , 22. Mat. 7. 24 , 25. 1 Pet. 2. 4 , 5 , 6. Psal . 18. 1 , 2. n Col. 3. 1 , 2. 3 Thess . 5. 16 , 17 , 18 , 23. Col. 3. 16 , 17. o Phil. 3. 20. Eph. 2. 6. p Luk. 16. 22. q Mat 7. 14. Luk. 13. 24. r Act. 14. 22. Rev. 7. 14. 1 Thess . 3. 4. ſ Mat. 19. 29. 2 Cor. 4. 17. t Ps . 16. 11. Isa . 51. 11. u 2 Cor. 4 17. 2 Tim. 4. 8. x 1 Cor. 2. 9. y Revel . 1. 5. Heb. 9. 12. c. 10. 19. Notes for div A91224-e3900 * Mount-Orguil . a Psal . 77. 12. Psal . 19. 14. Psal . 143. 5. Psa . 104. 34. b 1 Cor. 10. 4. Psal . 18. 2. 31. 46. Ps . 28. 1. Ps . 31. 3. Psa . 42. 4. Ps . 62. 2. 7. Psal . 71. 3. Ps . 89. 26. Psal . 92. 15. Ps . 94. 22. Psal . 95. 1. Deut. 32. 31. 2 Sam. 22. 2. 3. 32. 47. c Psal . 148. 5. Ioh. 3. 3. d Ioh. 5. 17. 18. Ioh. 8. 16. 18. 19. 28. 38. 41. 49. 54. e Ioh. 1. 14. c. 3. 16. Act. 13. 33. Heb. 1. 5. c. 5. 5. f Mat. 7. 24. 25. Luk. 6. 47. 48. g Isa . 28. 16. Mat. 16. 18. 1 P●● . 2. 3. 4. 5. 6. 7. Psal . 118. 22. Act. 4. 11. 1 Co. 3. 11. Ephes . 2. 20. 21. h Mat. 7. 24. 25. c. 16. 18. Rom. 8. 35. to 39. 2. Pet. 1. 10. Psal . 125. 1. 2 Cor. 4. 7 , 8 , 9. 1 Cor. 10. 13. i Psal . 81. 16. Deut. 32. 13. k 2 Cor. 1. 3. 4 , 5 , 6. Psal . 71. 21. Cant. 2. 5. Isa . 40. 1. c. 51. 3. c. 61. 1. ● . l Ioh. 1. 16. Rev. 3. 18. Col. 2. 2. 39. m Psal . 45. 9. 13. 14. 1 Pet. 3. 3. 4 , 5. 1 Tim 2. 9. 10. Cant. c. 1. to 8. n Ezech. 16. 8. to 15. Cant. 2. 1. 2. c. 4. 1. 2. &c. c. 5. 1. to 8. o Deut. 8. 9. Ioh. 28. 2. p Col. 2. 2. 3. 9. Ioh. 1. 15. 16 Ephes . 3. 8. 18. 19. q Prov. 2. 3 , 4 , 5 Mat. 13 , 44 , 45. 46. Rev. 3 18. c. 22. 17. Ioh. 1. 15 16. Mat. 7. 7. 8. c. 21. 22. Iam. 5. 7. 8. Rom. 8. 24. 25. r Rev. 3. 18. c. 22. 17. Is . 55. 1. 2. 3 Ioh. 7. 37. ſ Deut. 8. 15. Psal . 105. 41. Psa . 114. 8. Isa . 48. 21. Ps . 104. 10 , 11 , 12 , 13. t Ioh. 19. 34. 1 Ioh. 5. 6. 8. c. 1. 7. Rev. 1. 5. Heb. 9. 14. Eph 5. 26. 1 Cor. 6. 11. Eph. 1. 5. 2. 13. Heb. 10. 19. c. 13. 12. 20. 1 Pet. 1. 19. v Exod. 17. 5. 6. Num. 20. 10. Deut. 8. 15. Neh. 9. 15. Psal . 78. 16. 20. Ps . 105. 41. Psal . 114. 8. Isa . 48. 21. x 1 Cor. 10. 4. y Joh. 19. 34. 1 Ioh. 5. 6. 8. 1 Joh. 1. 7. Rev. 1. 5. c. 22. 17. Ioh. 7. 37. Eph. 5. 26. Isay 55. 1. 2. z 1. Cor. 10. 4. Gal. 3. 1. a 1. Cor. 10. 4. b Psal . 135. 15. 16. 17. 18. c Jer. 10. 8. 9. Hab. 2. 18. Zech. 10. 2. Isay 41. 29. d Isay 32. 2. Joh. 4. 5. 6. Job 7. 2. e Isay 25. 4. 5. c. 4. 6. Cant. 2. 3. Psal . 17. 8. Ps . 36. 7. Ps 57. 1. Psal . 91. 1. Hosea . 14. 7. f Mat. 11. 28. 29. 2 Thess . 1. 7. g Isa . 35 2. 10. Rom. 14. 17. c. 15. 13. Gal. 5. 22. 1 Pet. 1. 8. h 1 Sam. 13. 6. c. 23. 3. 4. Judg. 20. 45. 47. Isa . 2. 10. 19. 21 c. 7. 19. c. 57. 5. Jer. 16. 16. Rev. 6. 15. 16. Jer. 13. 4. i Joh. 19. 34. Isa . 15 4. 5. Ps . 27. 5. Ps . 143. 9. Cant. 2. 14. k Mat. 7. 25. 26. Job 6. 12. c. 19. 24. l Heb. 13. 8. Ps . 102. 12. 26. 27. Mal. 3. 6. Jam. 1. 17. Rev. 1. 8. 17. 18. Heb. 1. 11. 12. m Psal . 102. 12. 25. 26. Heb. 1. 11. 12. Isa . 2. 22. c. 26. 14. c. 40. 6. 7. Dan. 4. and 5. and 10. & 11. & 12. 2 Chron. 36. n Heb. 13. 8. o Rom. 6. 9. 10. Rev. 1. 8. 17. 18. p Psal . 73. 25. Ps . 119. 57. q Psal . 27. 10. Eph. 1. 23. Col. 3. 11. 1 Cor. 15. 28. Psal . 90. 1. r Num. 24. 21. Judg. 15. 8. c. 20. 45. 47. 1 Sam. 23. 25. Ps . 94. 22. 1 Sam. 13. 6. c. 24. 2. Isa . 2. 10. 19. 21 c. 17. 19. c. 33. 16. Jer. 4. 29. c. 16. 16. c. 48. 28. c. 49. 16. c. 51. 25. Obed. 3. 4. Rev. 6. 15. 16. s Psal . 18. 2. 31. 48. Ps . 31. 3. Psa . 61. 2. Ps . 94. 22. Deut. 32. 4. t 1 Pet. 4. 19. 2 Tim. 4. 18. Ioh. 10. 28. 29. v Cant. 2. 14. Pro. 30. 26. Numb . 24. 21. Job 39. 28. 29. Psal . 104. 18. Jer. 48. 28. x Joh. 15. 1. to 8. Cant. 2. 14. Isay . 25. 4. Ps . 32. 7. Ps . 119 119. Isa . 32. 2. y Isa . 2. 21. Ezech. 26. 4. z Isa . 53. 2. 3. Psa . 22. 14. 15. 16. 17. Isa . 52. 14. a Isa . 53. 3. Mark. 9. 12. Ps . 118. 22. Mar. 21. 42. Act. 4. 11. Joh. 1. 10. 11. b Ephes 3. 8. Col. 1. 16. 17. 18. c. 2. 9. 10. Eph. 1. 23. Ioh. 1. 16. c 1 Sam. 16. 7. d Jam. 2. 5. Psal . 45. 13. 1 Pet. 3. 4. Rom. 2. 28. 29. e Mat. 23. 27. 28. f Mat. 16. 18. c. 28. 20. Ioh. 10. 28. 29. Rom. 8. 35. to 39. Psal . 121. 1. to 8. Psal . 125. 1. 2. 3. g Jer. 16. 19. Psal . 18. 1. 2. Psal . 9. 9. Psal . 46. 1. 2. 3. Psal . 62. 7. 8. Isa . 25. 4. Heb. 6. 18. Psal . 60. 11 h Judg. 15. 8. c. 20. 45. 1 Sam. 13. 6. c. 23. 25. c. 24. 2. Isa . 2. 10. 19. 21. i Mat. 28. 20. Ps . 34. 18. Psal . 145. 18. Rom. 10. 6. 7. 8. Act. 10. 35. Psal . 18. 1. 2. k Judg. 6. 20. 21. c. 13. 19. 20. l Psal . 51. 17. Heb. 13. 15. 1 Pet. 2. 5. Phil. 2. 17. c. 4. 8. Ps . 107. 22. Rom. 12. 1. m Heb. 13. 15. Col. 3. 17. Joh. 13. 13. 14. c. 16. 24. 26. n Rev. 5. 8. c. 8. 34. o Judg. 6. 26. c. 13. 19. 20. p Heb. 13. 10 Rev. 16. 9. c. 8. 3. c. 9. 13. q Mat. 7. 26. 27. Luk. 6. 47. r Heb. 7. 12. 13. 14. to 28. c. 8. & 9. & 10. c. 13. 10. 1● . 1 Cor. 9. 13. 14. c. 10. 16. to 22. c. 11. 24. to 37. Col. 2. 10. to 22. s Amos. 6. 12. 1 Sam. 14. 4. 13. Jer. 4. 29. t Mat. 25. 26. Rom. 12. 11. Heb. 6. 12. Pro. 21. 25. v Mat. 7. 13. 14. Luk. 13. 24. x Joh. 16. 33. Act. 14. 22. 1 Thes . 3. 4. y Luk. 14. 28. to 34. z Deut. 6. 5. Luk. 13. 24. a Mat. 24. 42. c. 26. 41. Mar. 13. 37. Luk. 21. 36. b Rom. 13. 14. Lnk. 22. 46. 1 Thes . 5. 6. 7. Eph. 5. 14. c 2 Thes . 5. 17. Eph. 6. 18. Rom. 12. 12. Act. 6. 4. Luk. 21. 36. d Ps . 40. 2. Ps . 61. 2. e Mat. 4. 13. 15. 18. c. 8. 24. 26. 27. c. 13. 1. c. 14. 24. 25. 26. c. 15. 29. Mar. 2. 13. c. 3. 7. c. 4. 1. c. 5. 1. 21. c. 7. 3. Luk. 6. 17. c. 21. 15. Joh. 6. 1. 16. 18. c. 21. 1. f Mat. 8. 27. Mar. 4. 41. Luk. 8. 25. Mat. 14. 33. g Ma. . 14. 25. 26. Mar. 6. 48. 49. Joh. 6. 19. h Judg. 15. 8. c. 20. 45. 1 Sam. 13. 6. c. 24. 2. c. 23. 25. 26. Isa . 2. 10. 19. 21. c. 7. 19. Jer. 4. 29. i Isa . 53. 3. Psal . 118. 22. Act. 4. 11. Mar. 9. 12. Joh. 1. 10. 11. k Mat. 11. 28. 29. 2 Chron. 33. 12. Hos . 5. 15. Psa . 78. 34. 35. 36. Isa . 55. 1. 2. Zeph. 3. 12. 1 Tim. 5. 5. l Psal . 78. 34. 35. 36. 37. Jer. 3. 10. Exod. 8. & 9. & 10. Judg 2. 17. 18. 19. c. 3. 10. to 16. c. 4. 1. to 6. c. 6. 1. to 11. l Psal . 78. 34. 35. 36. 37. Jer. 3. 10. Exod. 8. & 9. & 10. Judg 2. 17. 18. 19. c. 3. 10. to 16. c. 4. 1. to 6. c. 6. 1. to 11. m Mat. 7. 12. 13. 14. c. 20. 16. c. 22. 24. Luk. 13. 23. 24. 1 Pet. 20. 21. Rev. 3. 4. 1 King. 22. 6. to 29. n Exod. 15. 5. Nah. 1. 6. o Mat. 11. 29 Phil. 2. 5. 6. 7. 8. Joh. 6. 15. 16. Eph. 4. 9. Heb. 2. 7. 9. Zech. 9. 9. p Phil. 2. 5. 6. 7. 8. 1. Tim. 6. 15. Rev. 17. 14. c. 19. 6. Deut. 10. 17. q Num. 23. 9. Iob. 39. 28. 29. r 2 Cor. 5. 16. 17. 18. 1 Cor. 2. 7. to 16. Act. 26. 18. 2 Cor. 3. 18. Col. 3. 1. 2. 3. Phil. 3. 7. 8. 9. 20. Eph. 3. 8. 9. 20. Eph. 3. 8. 9. 10. s Eccles . 1. 2. 14. 1. Ioh. 2. 15. 16. 17. Phil. 3. 7. 8 , 9. Prov. 23. 4 , 5. t Pro. 30. 19. v Mat. 4. 1. to 10. Lu. 4. 1. to 10. Ioh. 14. 30. Heb. 4. 15. x Mat. 4. 2. 3. 4. Luk. 4. 2. 3. 4. y Joh. 6. 32. to 64. z Psal . 77. 12. Ps . 143. 5. a Psal . 34. 9. 10. Psa . 37. 25. 1 King. 17. 6. 7. 11. 12. 13. b Exod. 33. 21. 22. 23. 1 King. 19. 9. to 16. c Mat. 3. 17. Joh. 1. 18. c. 6. 46. c. 14. 7. 9. d 1 Cor. 10. 4. e Joh. 14. 7. 9. 2 Cor. 5. 19. 20. f Isa . 8. 14. 15 Luk. 2. 34. Ro. 9. 33. 1 Pet. 2. 8. 2 Chron. 25 12. Zech. 12. 3 Psal . 141. 6. g Isa . 8. 14. 15. Luk. 2. 34. Rom. 9. 33. 1 Pet. 2. 8. () Luk. 2. 34. Mat. 21. 44. h Deut. 32. 13. Job . 29. 6. i Ezech. 11. 19. c. 36. 26. k Mat. 11. 28 Psal . 41. 4. Mal. 4. 2. Rev. 22. 2. l Isa . 2. Z. m Ephes . 3. 8. 10. 19. 20. 1 Cor. 2. 9. Col. 2. 3. 9. c. 1. 19. n Eph. 3. 18. 19. Psal . 62. 2. 6. 7. Psal . 73. 25. o Job . 6. 12. Jer. 23. 29. p Isa . 53. 7. Mat. 26. 63. c. 27. 12. Act. 8. 32. 2 Pet. 2. 23. Heb. 12. 2. Rev. 19. q 1 Pet. 2. 19. to 25. Rev. 12. 12. Rom. 13. 10. Jam. 1. 3. 4. r Mat. 7. 25. Luk. 6. 47. 48. s 1 Pet. 2. 22. 23. Heb. 2. 9. 10. 18. c. 4. 15. c. 12. 2. Matth. 4 , 2. to 10. c. 27. and 28. Mar 15. & 16. Luk. 23. & 24. Act. 2. 23. to 37. c. 3. 13. to to 22. c. 4. 26. 27. 28. t Joh. 15. 20. Mat. 10. 22. 23. 24. 25. v Mat. 27. 51 x 1 King. 19 11. Nah. 1. 6. y Ezech. 22. 14. c. 36. 26. c. 11. 19. Luk. 24. 32. Isa . 13. 7. Ezech. 21. 7. Jer. 23. 29. z 1 King. 19. 11. Josh . 2. 11. Amos. 9. 13. Nah. 1. 5. 6. a Job . 6. 12. c. 14. 24. b Act. 2. 24. 31. c. 13. 34. 35. 36. 37. Psal . 16. 10. c 1 Cor. 15. 42. 43. 52. 53. 54. 55. 56. Phi. 3. 21. d Rom. 6. 9. 10. 1 Cor. 15. 42. 43. 52. to 57. e Joh. 13. 2. Phil. 3. 21. Mat. 13. 43. Dan. 12. 3. f Mat. 26. 6. 7. Mar. 16. 6. 1 Cor. 15. 4. 5. 6. 12. to 23. g Heb. 1. 8. 12. Psal . 145. 13. 2 Pet. 1. 11. h Rev. 22. 5. i Mar. 15. 46. 47. Mat. 27. 60. Luk. 23. 53. k Gen. 3. 19. Eccles . 3. 10. l Isa . 53. 3. 14 c. 4. 11. m Mat. 27. 51. n Jer. 5. 3. Ezech. 3. 5. o Joh. 1. 10. 11. Mat. 8. 20. Luk. 9. 58. Job 24. 7. 8. p Mar. 15. 46. 47. c. 16. 1. 2. 3. Mat. 27. 60. c. 28. 5. 6. Luk. 23. 53. c. 24. 6. 7. Joh. 19. 41. 42. c. 20. 1. to 26. q Job . 17. 1. 13. Psal . 88. 3. 5. r 2 Tim. 4. 6. 7. 8. 1 Cor. 15. 31. s Psal . 19. 9. 10 Act. 2. 32. c. 13. 33. 1 Cor. 15. 1 Thes . 4. 14. to 18. 2 Cor. 4. 14. Rom. 8. 11. t Rev. 22. 5. v 1 Cor. 10. 4. x 1 Cor. 11. 25. 26. 29. Gal. 3. 1. 1 Cor. 2. 2. Rom. 1. 19. 20. y Gen. 1. 26. 27. c. 3. 1. c. 9. 6. 1 Cor. 11. 7. Eph. 4. 24. Col. 3. 10. Heb. 1. 3. c. 2. 11. 12. 13. 14. 16. 17. Phil. 2. 7. 8. 1 Joh. 3. 2. Joh. 1. 14. 30. z Psal . 62. 2. 6. 7. Psal . 94. 22. Ps . 18. 2. 31. 1 Cor. 10. 4. a Lu. 14. 33. Mar. 10. 28. 29. Psa . 73. 25. b Rom. 4. 7. 8. 2 Cor. 5. 8. c Pro. 27. 3. Zech. 12. 3. Isa . 32. 2. d Ps . 38. 4. 5. Job 6. 3. 4. Mat. 11. 28. e Zech. 12. 3. Dan. 2. 34. 35. Prov. 27. 3. 2● . Chron. 25. 12. Ps . 137. 9. Eccl. 10. 9. Josh . 10. 11. f Psal . 38. 1. to 11. Ps . 32. 3. Ps . 22. 1. Joh. 3. 24. Ps . 88. 1. 2. 3. g Mar. 11. 28. Psal . 38. 8. 2 Sam. 24. 14. h Exod. 15. 5. Neh. 7. 11. Jer. 51. 63. 64. i Psal . 9. 17. Psal . 55. 15. Pro. 5. 5. 2 Pet. 2. 14. Isa . 24. 24. k Heb. 12. 1. Amos 2. 13. Rev. 18. 21. l Exod. 15. 16. 1 Sam. 25. 35. m Heb. 3. 13. Ezech. 3. 7. Ephes . 2. 1. 2. c. 4. 18. 19. n 2 Chro. 25. 12. Isa . 8. 14. 15. Psal . 141. 6. Zech. 12. 3. o Isa . 8. 15. Jer. 18. 15. Isa . 24. 20. Jer. 8. 4. 12. c. 25. 27. c. 50. 32. p Isa . 2. 21. q Isa . 64. 6. Ezech. 16. 3. to 40. Pro. 13 5. Gen. 49. 4. r Ezech. 21. 25. c. 22. 27. s Joh. 6. 70. 71. c. 8. 44. Act. 20. 29. 2 Pet. 2. 22. Rev. 22. 15. t Exod. 15. 16. Job 18. 4. c. 28. 9. v Jer. 13. 23. Rom. 7. 18. to 25. Zeph. 12. Jude 10. 11. 12. 13. x Heb. 3. 12. 13. Eph. 1. 1. 2. 3. c. 4. 18. 19. Rom. 1. 23. to 29. y Jer. 5. 3. Mat. 7. 25. 26. Job 41. 24. z Jer. 13. 23. Ephes . 1. 19. 20. 1 Cor. 9. 27. Rom. 7. 18. to 25. Heb. 12. 1. a Obad. 3. 4. Jer. 21. 13. c. 49. 16. b Job 12. 6. Isa . 28. 15. 18. Deut. 29. 19. 20 Judg. 18. 7. 10. 27. Ezech. 28. 2. to 12. c Jer. 5. 3. d Jer. 3. 3. c. 6. 15. c. 8. 12. Ezech. 2. 4. c. 3. 7. Heb. 3. 13. e 2 King. 3. 19. 25. f Ezech. 18. 24. 26. g Isa . 5. 2. 2 King. 53. 19. 25. Mat. 13. 5. Mat. 4. 5. 6. Lu. 8. 6. 7. h 1 Pet. 2. 1. 2. Jam. 4. 1. to 12. i Ezech. 24. 7. 8. Rev. 6. 15. 16. Numb . 23. 9. k 2 Sam. 12. 10. 11. 12. 14. Exech . 16. 36. 37. 38. Isa . 3. 9. l Ezech. 24. 7. 8. m 1 King. 13. & 14. & 16. n 2 Sam. 12 1. 12. Psa . 90. 8 Eccles . 12. 14. Mar. 4. 22. o 1 Sam. 24. 2. Job . 39. 1. p Mat. 25. 32. 33. q Eph. 2. 1. 2. 3. c. 4. 19. Rom. 1. 27. to 32. 1 Joh. 5. 19. 2 Pet. 2. 13. to 22. r 1 Pet. 2. 11. Act. 5. 39. c. 2● . 9. s Jer. 39. 1. 2. 3. Ezech. ●9 . 18. t 1 Cor. 9. 27. Rom. 7. 18. to 25. Mat. 17. 21. Luk. 2. 37. 1 Cor. 7● 5. 2 Cor. 6. 5. c. 11. 27. v Act. 27. 29. x 1 Tim. 6. 9. Rev. 21. 18. y Act. 27. 29. z Psa . 19. 12. Job . 34. 32. a Jam. 5. 1. 5. Isa . 22. 12. 13. 14. c. 5. 12. 13. 14. c. 47. 7. 8. 9. Zeph. 2. 15. Job . 21. 10 12. 13. Amos. 6. 3. to 8. c. 8 : 10. b Job 18. 4. Mat. 7. 25. 26. c Rom. 8. 35. 36. 37. 38. 39. d Joh. 6. 66. 67. 68. 2 Pet. 1. 10. 11. e Mat. 7. 25. 26. f Psal . 34. 13. Act. 23. 22. Psa . 73. 14. g Psal . 39. 2. 9. 1 Sam. 3. 8. 2 Sam. 15. 25. 26. 27. c. 18. 4. to 14. h Mat. 7. 25. 26. i 3 Ioh. 5. 6. Prov. 17. 17. c. 18. 24. Joh. 15. 13. k Isa . 2. 21. Ezech. 26. 4. l Psa . 37 , 26. Jam. 2. 5. 1 Cor. 4. 11. 12. c. 16. 1. 2. 2 Cor. 6. 10. c. 8. 2. 4. Rom. 15. 26. m Jam. 2. 5. Psal . 45. 13. Ephes . 3. 19. Phil. 1. 11. Col. 1. 9. 10. 11. Heb. 11. 37. 38. n 1 King. 5. 17. 18. c. 6. 7. 8. c. 7. 3. 10. 11. 2 Chron. 2. & 3. 2 King. 12. 12. Ezech. 40. 42. o Psal . 14 , 4. 12. Isa . 11. 11. 12. 1 Cor. 3. 16. 17. 2 Cor. 6. 16. Ephes . 2. 21. p Psa . 131. 1. 2. 3. Col. 3. 1. 2. 3. Heb. 11. 13. 14. 15. 16. 24. 25. 26. 35. 36. 37. 38. 2 Cor. 4. 9. to 18. q Exod. 32. 11. to 15. Jam. 5. 16. 17. 18. 2 King. 2. 12. c. 6. 2. to 24. c. 8. 9. c. 20. 6. Gen. 28. 23. to 25. Act. 27. 24. 2 King. 13. 14. 28. r Numb . 20. 10. 11. 12. Deut. 8. 15. Psal . 105. 41. s Isa . 61. 1. c. 4● . 1. 2. 2 Cor. 1 , 4. 5. t 2 Cor. 1. 4. 5. 6. Act. 9. 10. to 20. v 1 Cor. 4. 9 to 13. Heb. 11. 36. 37. 38. Mal. 3. 14. to 18. x Act. 27. 29. y 1 King. 13. 4. 6. Act. 9. 4. 5. z Exod. 24. 12. c. 31. 18. c. 34. 29. Deut. 4. 13. c. 5. 22. c. 9. 10. 11. 15. 17. a Jer. 31. 33. 2 Cor. 3. 3. b Ezech. 11. 19. c. 36. 26. c Luk. 13. 23. 24. Isa . 17. 6. d 1 Pet. 1. 1. 2. Heb. 11. 36. 37. e Psal . 38. 20. f Isa . 33. 12. g Eph. 4. 3. to 17. Rom. 15 5. 6. 7. c. 16. 17. 18. 1 Cor. 1. 10. 11. 12. 13. c. 12 4. to 31. Phil. 1. 27. 28. Jud. 3. 4. Rev. 2. 14. b Act. 26. 17. 18. Rom. 1. 13. c. 15. 18. 19. 20. Col. 1. 6. i Zech. 9. 16. 2 Sam. 12. 30. k Mal. 3. 17. l Jer. 5. 3. m Jer. 3. 3. c. 5. 3. c. 8. 12. Ezech. 2. 4. c. 3. 7. n Phil. 3. 19. o Josh . 10. 10. Judg. 9. 53. 54. Zech. 12. 3. Luk. 13. 4. 2 Chron. 25. 12. p 2 King. 8 : 12. 13. Gen. 5. 7. Psal . 71. 4. Prov. 12. 10. Je● . 6. 23. c. 50. 42. Psal . 27. 12. Ezech. 34. 4. q Prov. 17. 12. r Isa . 47. 2. s Exod 1. 12. c. 4. Isa . 3. 15. t Deut. 8. 9. Job 28. 2. v Isa . 1. 5. 6. 2 Chro. 28. 22. 23. x Exod. 1. 12. c. 4. y Act. 8. 21. z Job 28. 2. Deut. 8. 9. a Mat : 15. 19. Gen. 6. 5. c. 8. 21. c. 27. 41. b Obad. 3. 4. Jer. 21. 13. 14. c. 49. 16. c Is . 47. 7. 8 9. 10. 11. c. 5. 19. d Job 41. 24. Jer. 23. 29. Nah. 1. 6. Jer. 5. 3. e Isa . 1. 5. 2 Chron. 28. 22. Exod. 5. to 13. Jer. 5. 3. c 2. 30. Isa . 9. 30. Amos 4. 6. to 14. Rom. 2. 4. 5. f Exo. 31. 18. c. 34. 1. 4. 29. g Ezech. 11. 19. c. 36. 26. Jer. 32. 39. h Isa . 26. 10. 11. c. 1. 5. c. 9. 30. Jer. 5. 3. 2 Chro. 36. 14. 15 16. Jer. 25. 3. to 15. c. 29. 19. c. 32. 33. Amos. 4. 6. to 13. Hos . 6. 4. 5. Rom. 2. 4. 5. i Ezech. 26. 4 Amos 6. 12. k Ezech. 11. 19. Math. 13. 5. 6. 20. 21. Mar. 4. 5. Luke 8. 6. l Judg. 8. 7. 16. m Heb. 6. 8. Rom. 1. 24. to 32. c. 2. 4. 5. n Ephes . 4. 18. 19. 1 Tim. 4. 2. Proverb . 23. 35. Deut. 29 2. 3. 4. Isa . 6. 9. 10. 2 Chron. 36. 15. 16. o Mat. 7. 25. 26. p Deut. 28. 15. to 68. 1. Sam. 5. 7. 2. Chron. 21. 19. Ezech. 14. 21. Mich : 2. 10. Heb. 10. 29. q Ephes . 4. 18. 19. Rom. 2. 5. r Heb. 6. 7. 8. c. 3. 13. 8. Mat. 13. 5. 6. Isa . 28. 10. 13. 2 Chro. 36. 15. 16. Jer. 23. 3. 4. c. 35. 15. s Job 15. 16. t Luk. 8. 6. 13. Amos. 6. 12. v 2 Chron. 36. 15. 16. Jer. 23. 3. 4. Mat. 7. 6. Prov. 9. 7. 8. x Pro. 9. 7. 8. Mat. 7. 6. Prov. 15. 12. 1 King. 13. 4. c. 18. 17. 18. 2 Chron. 24. 19. 20. 21. 22. c. 36. 15. 16. Mat. 23. 37. Gal. 4. 16. y Psal 141. 5. Psal . 139. 23. 24. Prov. 8. 9. c. 29. 25. z Job . 18. 4. a Rev. 18. 21. Jer. 51. 63. 64. Neh. 9. 11. Exod. 15. 5. 10 Matth. 18. 6. Mark. 9. 42. Luk. 17. 2. b Rom. 2. 4. 5. c. 1. 23. to 32. Ephe. 4. 18. 19. 2 Pet. 2. 20. 21. 22. c Phil. 3. 18. 19. d Isa . 26. 11. 16. e Hab. 2. 19. f Isa . 56. 10. Job . 15. 3. g Ezech. 26. 4. h Ezech. 16. 3. to 15. Rev. 17. 18. i Mat. 8. 22. Joh. 5. 25. 19. Ephes . 2. 1. 5. c. 5. 14. K Heb. 9. 27. Psal . 89. 48. l 2 Chron. 2. 2. 18. 1 King. 5. 17. c. 7. 9. 10. 12. m Ezech. 36. 26. Joel 2. 13. Hosea 6. 5. n Isa . 8. 14. o Rom. 2. 5. Eph. 4. 18. 19. p Act. 27. 29. q Rom. 2. 4. 5. Ephes . 4. 18. 19. 1 Tim. 6. 9. r Ephes . 4. 18. 19. s Psal . 38. 4. Matth. 11. 28. Job 6. 3. t Joh. 1. 3. v Psal . 95. 8. Exod. 8. 15. x Ezech. 11. 19. c. 36. 26. Psal . 51. 10. 17. z Act. 2. 46. 47. Eph. 3. 20. 21. a Heb. 3. 13. c. 12. 15. Prov. 4. 23. b Ezech. 11. 19. c. 36. 26. c Prov. 23. 26. d Psal . 51. 10. 17. e 2 Chro. 2. & 3. 1 King. 5. 17. 18. c. 6. 7. 8. c. 7. 3. 10. 11. 2 King. 12. 12. c. 32. 6. f Psal 144. 12. Isa . 14. 11. 12. c. 51. 1. Rom. 9. 11. to 31. c. 8. 29. 30. c. 11. 5. 6. 7. Ephes . 1. 4. 5. 11. c. 2. 4. to 22 c. Pet. 2. 4. 5. 6. 7. 2 Thes . 2. 13. Mat. 24. 40. 4. c. 20. 16. Mal. 1. 2. 3. Ex. 33. 19. Jer. 18. 6. 2 Tim. 2. 9. Originall or Actuall . g Hos . 14. 4. Mat. 10. 14. Rom. 3. 24. c. 8. 32. c. 11. 5. 6. h Math. 25. 41. 42. 43. Mark. 16. 16. Psal . 51. 4. 5. Lam. 3. 39. i Isa . 22. 16. Mark. 15. 46. * Gen. 3. 19. k Joh. 5. 58. Rev. 20. 12. 13. l Job 24. 8. Obad. 3. Jer. 48. 28. m 1 King. 17 4. 13. c. 19. 9. 11. 15. Heb. 11. 38. Gen. 19. 30. Judg. 6. 2. 1 Sam. 13. 6. c. 24. 2. 3. 4. 7. Exod. 33. 21. 22. n Prov. 2. 4. Job 3. 21. Mat. 14. 44. Psal . 17. 14. Col. 2. 3. o 1 King. 19. 9. 11. 15. c. 17. 4. 13. 1 Sam. 13. 6. c. 24. 2. 3. 4. Heb 11. 38. 39 p Psal . 88. 8. Jer. 31. 2. c. 33. 1. c. 36. 5. c. 39. 15. Luk. 3. 20. Act 5. 18. 21. c. 12. 4. * Bonner Imprisoned the Martyrs in his Cole-house in Queene Maries dayes . q Heb. 11. 35. to 39. r Mal. 3. 17 Isa . 61. 10. Exo. 19. 5. Ps . 135. 4 s Psal . 88. 6. 8. 18. Cant. 5. 4. 6. Jer. 30. 2. 3. Act. 16. 23. 24. Heb. 11. 36. t Cant. 4. 3. Psal . 17. 14. Mar 13. 44. Job 3. 21. Prov. 2. 4. Col. 2. 3. v Ezech. 34. 14. Joh. 10. 16. x Ezec. 26. 4. c. 24. 7. 8. y Gen. 3. 7. 10. 11. 21. c. 9. 22. 23. z Ezech. 16. 36. 37. Hosea 2. 2. 3. 4. 2 Cor. 5. 5. Revel . 3. 17. 18. c. 16. 15. Gen. 9. 22. 23. Heb. 2. 15. Isa . 47. 3. a Hosea 2. 2. 34. Ezech. 16. 35. 36. 37. 38. 39. c. 23. 10. 11 18. 19. 23. b Phil. 3. 18. 19. c Rev. 3. 18. Psal . 45. 13. 14. d Luk. 13. 24 1 Cor. 9. 25. 26. 17. 2 Pet. 1. 5. 10. e 1 King. 19. 11. Nah. 1. 5. 6. Mat. 27. 51. f Joel . 2. 12. 13. 10. g Mat. 7. 25. 26. h Ezech. 11. 19. c. 36. 26. i Rev. 3. 20. Isa . 53. 1. 3. Joh. 12. 37. 38 39. 40. c. 1. 10. 11. Rom. 10. 21. Isa . 5. 1. to . 7. Je● . 25. 5. to 8. c. 29. 19. k Jer. 2. 20. Isa . 1. 5. c. 3. 9. Jer. 5. 3. Amos 4. 6. to 13. Ps . 95. 8. 10. Deut. 8. c. c. 29. 3. 4. 5. Josh . 5. 4. Heb. 3. 8. 9. 17. 2 Chron. 36. 15. 16. Jer. 25. 4. to 8. c. 32. 33. 34. l 2 Pet. 3. 9. Rev. 1. 9. c. 3. 10. Rom. 15. 5. m 2 Chron. 2. & 3. 1 King. 5. and 6. & 7. n Zech. 9. 16. 2 Sam. 12. 30. o Ezech. 36. 26. 1 Cor. 3. 16. 17. 2 Cor. 6. 16. Ephes . 2. 21. Mal. 3. 17. p 1 Tim. 1. 13 14. 15. 16. q 2 Chron. 33. 12. to 20. r Ephes . 2. 1. 2. 3. 4. 5. c. 3. 20. 21. s Job . 28. 10. Ps . 105. 41. t 2 King. 20. 5. Job 16. 20. Lam. 2. 18. Jer. 9. 1. 8. Luk. 7. 38. 44. Act. 20. 19. 31. Mat. 26. 75. v Psal . 105. 41. Exod. 17. 6 Numb . 20. 11. 12. x Job 39. 28. 29. Jer. 49. 16. y Psa . 103. 5. Isa . 40. 13. Mat. 24. 28. Luk. 17. 37. z Ephes . 2. 20. a Job . 28. 10. Psal . 104. 10. 11. 12. 13. 14. b Mat. 22. 7. 1 Cor. 9. 27. c 2 Sam. 16. 23. c. 17. 23. d Isa . 53. 2. 3. 4. Mar. 9. 12. Psal . 118. 22. 1 Cor. 4. 9. 10. 11. 12. 13. 2 Cor. 4. 8. 9. 10. 11. c. 6. 4. to 11. Heb. 11. 36. 37. 38. e Isa . 40. 12 : to 18. Psal . 89. 13. f Psal . 148. 5. * See Camdens Brittania Wiltshire . g Isa . 40. 12. 15. h Psa . 113. 7. 8. 1 Sam. 2. 7. 8. i Psal . 2. 9. Psal . 107. 40. k Job . 14. 9. l Gen. 3. 19. Eccles . 3. 10. c. 12. 7. m Ps . 103. 14. 15. 16. Psa . 90. 5. 6. Isa . 4. 6. 7. 8. Job 14. 1. 2. Jam. 1. 10. 1 Pet. 1. 24. n Obad. 3. Jer. 49. 16. c. 21. 13. o Ezech. 28. 2. to 29. Isa . 47. 7. to 12. Rev. 18. 7. 8. p Prov. 16 18 Rev. 18. 7. 8. q Prov. 2. 4. Col. 2. 2. 3. Mat. 13. 44. r Ephes . 1. 23 Joh. 1. 16. s Amos 2. 13. Heb. 10. 29. c. 6. 6. 2 Pet. 2. 1. Rev. 1. 7. t Psal . 2. 9. 10. 11. 12. Isa . 26. 9. 11. 16. Hos . 5. 15. 2 Chr. 33. 12. 13. 2 Cor. 8. 2. 1 Thes . 1. 6. 7. 1 Pet. 1. 6. 7. 8. 9. Jam. 1. 2. 3. 12. c. 5. 13. Psal . 119. 67. 71. 75 107. v Ephes . 3. 8. 10. 19. 20. Joh. 1. 5. 16. Col. 2. 3. 8. 9. 10. x Exod. 15. 5. Neh. 9. 11. Jer. 51. 63. 64. Mat. 18. 6. Rev. 18. 21. y Rom 6. 23. c. 7. 24. 25. Ec. 12. 18. Math. 12. 36. 37. z Mat. 7. 13. 14. c. 13. 3. to 51. Luk. 13. 23. 24. Rom. 10. 16. c. 11. 4 5. a Josh . 10. 11 Judg 9. 53. 54. 2 Sam. 11. 21. Zech. 12. 3. Luk. 13. 4. b Isa . 8. 14 ▪ 15. Luk. 2. 34. Psa . 2 9. Rev. 2. 27. c. 19. 15. c Psal . 41. 2. Psal . 61. 2. d Psal . 40. 2. Psal . 69. 2. 14. Mat. 14. 30. Jer. 38. 6. 20. e Isa . 33. 16. f Joh. 10. 11. 14. 27. 28. 29. 1 Pet. 1. 5. c. 4. 19. g Luk. 2. 39. Mat. 21. 44. Ps . 2. 9. 10. h Isa . 2. 10. 19. 21. Rev. 6. 15. 16. 17. Luk. 23. 30. Hos . 10. 8. i 1 King. 19. 11. Nah. 1. 5. 6. Mat. 27. 51. Isa . 64. 1. 2. 3. Psal . 97. 5. Amos 9. 13. 2 Pet. 3. 10. 12. Judg. 5. 5. k Isa . 2. 10. to 18. c. 5. 15. 16. 2 Thes . 1. 8. 9. Jud● 14. 15. l Psal . 1. 5. 1. Pet. 4. 18. Mat. 25. 30 31. 32. 42. to 46. 2 Thes . 2. 8. 9. 10. Dan. 12. 2. Joh. 5. 25. 29. Rev. 6. 14. 15. 16. 17. c. 20. 9. 10. 12. 14. 15. m Jam. 5. 7. 8. 9. Rev. 22. 20 n 2 Cor. 5. 10. 11. Rom. 14. 10. 11. 12. Rom. 2. 16. Psa . 143. 9. o Luk. 21. 28. p 2 Cor. 4. 17. 2 Tim. 4. 8. q Rev. 22. 4. 5. Notes for div A91224-e27560 a Rom. 1. 19. 20. Act. 14. 15. 16. 17. Psal . 19. 1. b Psal . 8. 1. 3. 4. 9. Psal . 104. 24. 25. &c. Psal . 19. 1. * Gen. 7. 18. to 24. c Mich. 7. 19. c ● . Joh. 1. 7. Rev. 1. 5. d 1 Joh. 1. 7. Rev. 1. 5. Mich. 7. 19. e Psal . 104. 25. Psal . 107. 23. 24. Psal . 95. 3. 5. Gen. 1. 9. e Psal . 104. 25. Psal . 107. 23. 24. Psal . 95. 3. 5. Gen. 1. 9. f Psal . 145. 3. Isa . 40. 12. 15. 17. 22. g Psal . 95. 3. 5. h Job 38. 11. Psal . 104. 9. to 11. Psal . 107. 25. to 30. Pro. 8. 29. Jer. 5. 22. cap. 31. 35. i Psal . 89. 8. 9. Mat. 8. 26. 27. Isa . 51. 10. Psal . 7. 4. Psal . 106. 9. Psal . 78. 13. Psal . 93. 3. 4. * Psal . 2. 9. k Psal . 46. 2. 3. l Luk. 21. 17. 18. Mat. 10. 28. 29. 30. m Neh. 6. 11. Dan. 3. 13. to 19. Psal . 26. 1. 2. Psal . 46. 1. 2. 3. Act. 21. 13. 14. Pro. 28. 1. * Psal . 104. 8. to 15. * Psal . 104. 25. n Psal . 104. 6. to 15. 24. 25. 26. 27. Psal . 136. 5. o Psal . 31. 3. Psal . 48. 14. Isa . 58. 11. p Psal . 104. 28. 29. Ps . 145. 8. 9. 15. 16. q Psal . 121. 1. 3. 4. 5. 6. 7. 8. r Psal . 146. 5. Psal . 34. 8. s Psal . 34. 10. 17. 22. Psal . 37. 3 4. 5. t Rom 11. 33 34. Psal . 36. 6. Job 11. 7. 8. 9. v Psal . 77. 19. * Deut. 29. 29. Rom. 12. 3. 1 Sam. 6. 19. Exod. 19. 21. 22. 24. x Psal . 104. 25. Josh . 1. 4. y Ju. 23. 24. Psa . 139. 3. 7. 9. z Psal . 139. 7. 3. 9. Amos 9. 1. 2. 3. 4. 5. Jer. 5. 23. 24. a Psal . 65. 5. & 139. 9. 10. & 23. 4. Isa . 43. 2. Josh . 1. 5. 7. 9. Jer. 45 5. b Gen. 39. 20. 21. 23. Act. 16. 24. 25. Dan 3. 23. 24. 24. 25. 26. 28. c. 6. 20. 21. 22. 23. c Psal . 107. 25. 26. 27. 28. Isa . 50. 30. Lam. 2. 13. Jer. 31 35. Gen. 7. 18. d Nah. 1. 2. to 12. c. 2. 1. e Psal . 2. 2. 3. 4. 5. 9. Deut. 29. 19. 20. Jer. 7. 18. 19. f Psal . 139 7. 8. 9. 10. Jer. 11. 11. 2 Chron. 20. 6. g Psal . 2. 12. h Mat. 29. 41 , Rev. 21. 8. i Eccles . 1. 7. Psal . 104. 9. 10. k Psal . 33. 5. 145. 9. 10. l Psal . 107. 8. 15. 2. 31. Psal . 145. 7. 4. 10. m Eccles . 1. 7. Psal . 104. 9. 10. n Rom. 11. 36. Gen. 1. 1. Pro. 16. 4. o 1 Cor. 11. 31. 1 Pet. 4. 11. p Luk. 1. 74. 75. Rom. 14. 7. 8. q 1 Chron. 29. 11. to 18. 1 Cor. 4 7. and 15. 10. r Act. 17. 28. s 1 Chron. 29. 11. to 18. Psal . 29. 2. Psal . 56. 12. Psal . 116. 12. t Mal. 3. 2. 3. * 1 Joh. 1. 7. Rev. 1. 5. Isa . 1. 16. 17. v 1 Joh. 1. 7. Rev. 1. 5. Heb. 9. 14. Ephes . 5. 26. 27. 1 Cor. 6. 11. Act. 3. 19. Zech. 13. 1. Rev. 7. 14. x Dan. 12. 3. Mat. 13. 43. Phil. 2. 15. y Gen. 7. & 8. z Exod. 14. 15. to 31. a Col. 1. 20. Rev. 7. 14. b Mich. 7. 19. 1 Joh. 1. 7. Jer. 50. 20. c. 31. 34. c Isa . 45. 17. d Jonah . 1. 3. Isa . 8. 2. e Joh. 19. 6. Ephes . 2. 12. 13. 18. 19. Rev. 5. 9. 10. Heb. 10. 19. 20. f Psal . 80. 7. 19. & 89. 15. Cant. 2. 14. Act. 2. 28. g 1 Pet. 5. 8. 1 Joh. 215. 16. 1 Pet. 2. 11. * Isa . 57. 20. h Psal . 84. 7. Phil. 3. 13. 14. 15. i Rom. 8. 35. 36. 37. 38. 39. 2 Cor. 1. 8. 9. 10. 11. c. 6. 4. to 11. Heb. 11. 35. 36. 37. k Jam. 1. 6. Jer. 5. 22. l Job 7. 4. Psal . 109. 23. Isa . 22. 18. c. 54. 11. Heb. 11. 8. 9. 13. 14. 27. 37. Gen. 12. 1. 5. 6. 8. 9. 10. c. 15. 13. 1 Cor. 11. 23. to 29. Ruth . 1. m Gen. 47. 9. 1 Chron. 29. 15 Psal . 39. 12. Psal . 119. 19. Heb. 11. 13. 14. 1 Pet. 2. 11. Lev. 25. 23. n Isa . 57. 20. o Isa . 1. 16. Cant. 5. 3. 1 Cor. 6. 11. 2 Cor. 7. 1. Rev. 7. 14. Heb. 9. 14. Tit. 3. 3. 5. Ephes . 4. 22. to 32. p Psal . 107. 25. to 30. Jon. 1. q Psal . 34. 19. Psal . 42. 7. Act. 14. 22. Heb. 11. 35. 36. 37. 38. 2 Cor. 11. 23. to 29. Ruth . 1. 20. 21. r Psal . 119. 9. 11. 24. 30. 98. to 106. Gal. 6. 16. 2 Pet. 1. 19. s Psal . 119. 67. 71. Ezech. 16. 62. 63. 2 Chron. 23. 11. 12. 13. Heb. 11. 24. 25. 26. 27. t Prov. 1. 32. Jer. 22. 21. 1 Joh. 2. 15. 16. 1 Tim. 6. 9. 10. v Psal . 1 26. 2. 3. 5. 6. Isa . 25. 8. 9. c. 35. 3. 4. 10. c. 61. 3. c. 9. 3. 4. c. 65. 14. Mat. 5. 4. 11. 12. Rev 6. 9. 14. 15. 16. 17. w Ephes . 3. 20. 21. Gen. 22. 10. to 20. c. 42. 9. to 50. Exod. 12. and 14. Hest . 5. 6. 7. 8. & 9. Dan. 3. 8. to 30. c. 4. 33. 34. 35. 36. 37. c. 7. 15. to 28. Mat. 27. & 28. 1. 2. 1 Sam. 2. 6. 7. 8. Psal . 3. 2. 3. x Psal . 95. 4. 5. Job 38. 2. 10. y Job 1. 21. 1 Sam. 3. 18. & 2. 6. 7. 8. Deut. 32. 39. Mat. 10. 29. 30. 31. z Psal . 107. 25. 26. 27. Jon. 1. 4. a Psal . 73. 14. 25. 26. 28. Phi. 3. 26. Psal . 130. 1. 5. 6. b Numb . 34. 3. 12. c Heb. 12. 11. Psal . 71. 20. Ruth . 1. 20. d 2 Cor. 1. 4. 5. 6. Heb. 12. 11. 12. Psal . 126. 5. 6. e Psal . 119. 67. 71. Isa . 48. 10. Jam. 5. 10. f Dan. 12. 35. c. 12. 10. Isa . 1. 25. 1 Pet. 1. 7. Zech. 13. 9. g Psal . 119. 61. 71. 75. 2 Tim. 4. 17. 18. ●●● 30. 20. 21. h Psal . 107. 27. 28. 29. Jon. 1. 4. to 16. Mat. 8. 24. 25. i Psal . 18. 6. 118. 15. 120. 1. Hos . 5. 15. k Psal . 143. 9. 10. 11. 12. l Phil. 1. 21. 23. Job 10. 1. 1 King. 19. 4. m Hosea 5. 15. Psal . 107. 27. 38. 30. Psal . 143. 9. 10. n Psal . 30. 6. Jer. 22. 21. Pro. 1. 27. o Jonah 1. p Josh . 7. 11. 12. Jona . 3. 10. Hos . 5. 15. Isa . 27. 9. Ezeck . 16. 61. c. 36. 21. to 38. q Jer. 51. 42. Mat. 6. 24. Psal . 107. 27. 28. 29. * Dan. 11. 35. r Job . 1. 13. to 22. Psal . 42. 7. 88. 7. & 34. 19. Isa . 54. 11. s Psal . 107. 28. 29. 30. Jon. 1. 5. Mat. 8. 24. 26. Psal . 8. 9. t Psal . 34. 19. & 37. 38. 39. 40. Job 42. 10. 11. Jam. 5. 11. Psal . 94. 13. & 116. 7. Isa . 14. 3. c. 57. 2. 1 King. 5. 4. Mic. 7. 8. 9. v 1 Pet. 5. 6. Psal . 37. 34. Isa . 25. 9. x Gen. 7. & 8. y Nah. 1. 8. 9. 10. Jer. 15. 6. 7. Judg. 5. 31. Psal . 80. 16. z Psal . 46. 1. 2. 3. 4. & 27. 1. 3 Rom. 8. 35. 36. 37. 38. 39. Mic. 7. 8. 9. a Psal . 107. 30. b Phil. 1. 23. c. 3. 2. 3. Rom. 8. 23. 2 Cor. 5. 1. 2. 3. 5. 8. Luk. 2. 29. 2 Tim. 4. 6. 7. 8. Rev. 22. 20. * Luk. 2. 29. Gen. 46. 30. c Isa 57. 20. 21. c. 1. 4. 5. 6. 2 King. 6. 33. 2 Chron. 28. 22. 23. d Psal . 39. 9. Lam. 3. 26. Judg. 10. 13. 1 Sam. 3. 18. e Isa . 47. 20. 21. f 2 Chron. 28. 19. 22. 23. 1 Cor 15. 33. g 1 Cor. 5. 6. Gal. 5. 9. 2 Kin. 13. 6. c. 14. 29. c. 17. 21. h Ps . 104. 25. Lam. 4. 3. i Rom. 1. 29. 30. 31. Act. 13. 10. Eph. 4. 19. k Isa . 57. 20. Jam. 1. 6. Gen. 49. 4. l Gen. 49. 4. Jam. 1. 8. 2. Pet. 2. 14. c. 3. 16. Isa . 1. 5. c. 31. 6. Jer. 5. 23. c. 6. 28. c. 3. 6. 8. 11. 12. Hos . 11. 7. m Eccles . 1. 7. n Eccles . 5. 10. 12. 17. Pro. 30. 15. o Psal . 135. 6. Gen. 1. 2. c. 7. 11. p Psal . 64. 6. Psal . 35. 20. and 43. 1. Jer. 17. 9. q Exod. 14. 28. Gen. 7. 21. 22. 23. r Prov. 12. 10. Hos . 12. 7. Act. 9. 2. Zech. 3. 3. Mat. 2. 16. * Act. 27. 29. s Prov. 5. 3. to 15. c. 1. 10. to 20. c. 7. 8. to 27. t 1 Sam. 25. 10. 11. Rom. 1. 29. 30. 31. 2 Tim. 3. 2. 3. 4. v Isa . 5. 2. 7. 2. Tim. 2. 17. 1 Cor. 5. 8. Isa . 1. 5. 6. 7. 2 Chro. c. 28. & 33. x Psal . 104. 25. 26. y Rom. 1. 29. 30. 31. Ephes . 4. 19. 2 Tim. 2. 26. Rom. 6. 12. 13. 17. z Mat. 7. 13. 14. Luc. 13. 23. 24. Rom. 9. 27. c. 10. 16. 1 Pet. 3. 20. Rev. 3. 4. Isa . 17. 5. 6. 1 King. 19. 14. a Joh. 9. 8. Psal . 89. 9. Psal . 93. 4. b 2 Tim. 3. 2. 3. 4. Jam. 3. 7. 8. Psal . 2. 2. 3. * Psal . 106. 13. 21. Hos 6. 4. * Joh. 8. 21. 24. * Psal . 106. 35. 36. Judg. 1. 21. 33. c. 2. 2. c Psal . 2. 2. 3. 9. Rev. 2. 27. Ps . 50. 22. Mat. 21. 44. Isa . 8. 9. d Psal . 125. 1. Prov. 10. 30. Isa . 33. 20. Mat. 7. 24. 25. e Rev. 19. 20. c. 20. 10. c. 21. 8. Mat. 25. 41. f Ruth . 1. 20. 21. Exod. 1. 19. Job . 3. 10. c. 13. 26. c. 23. 2. g Job 3. & 6. 10. Psa . 6. & 31. & 35. & 38. and 62. & 69 & 22. Lam. 1. & 2. & 3. & 4. h Job 7. 11. c. 9. 18. c. 10. 1. c. 25. 25. Isa . 38. 15. 17. Lam. 1. 4. c. 3. 15. i Psal . 16. 11. Isa . 35. 10. c. 51. 11. Rev. 22. 2. to 8. k Jam. 4. 4. 9. 10. 1 Joh. 2. 15. 16. 17. . l 1 Cor. 7. 30. 31. 1 Joh. 2. 15. 16. m Eccles 4. 8. c. 5. 15. Isa 56. 11. n Jam. 1. 6. Isa 57. 20. o 1 Cor 7. 31. p Psal . 39. 9. 119. 19. Levit. 25. 23. 1 Chro. 29. 15. 1 Pet. 2. 11. Heb. 11. 8. 9. 13. 14. 15. 16. 37. 38. Psal . 107. 4. 5. q Job 1. 13. to 22. Prov. 23. 5. r 1 Sam. 4. 17 10 22. Job 8. 9. c. 14. l. 2. Jam. 3. 14. Isa . 37. 36. Psal . 103. 14. 15. 16. Luk. 18. 26. Psa 90. 5. 6. 7. s Dan. 4. 3. to 35. c. 5. 30. 31. c 6. 23. Esth . 7. t Esther . 7. Dan. 4. 33. v Exod. 14. 27. 28. Num. 31. 7. 8. 9. Josh . 8. & 10. 11. & 12. Judg. 1. 6. 7. c. 7. & 8. 1 King 16. 22. 2 King. 9. & 11. & 13. 14. 15. 16. 17. & 19. 21. 23. 24. & 25. 2 Chron. 36. 1. to 22. Dan. 4. 30. to 35. c. 5. 30. 31. Act. 12. 21. 22. 23. x 1 Joh. 2. 15. 16. 17. y Act. 27. 29. z 1 Joh. 2. 15. 16. 17. c. 5. 19. Jam. 4. 4. 1 Tim. 6. 9. 10. 11. a Rev. 19. 20. c. 20. 10. Mat. 25. 41. b 1 Joh. 15. 16. 17. Jam. 4. 4. Col. 3. 2. c Jonah . 1. 4. Psal . 107. 25. 26. 29. d Joh. 16. 33. 1 Pet. 5. 9. 2 Cor. 6. 4. 2 Tim. 3. 11. 12. 2 Cor. 4. 8. to 13. e Job 10. 1. 1 Joh. 2. 15. 16. 2 Cor. 5. 2. 3. 4. Rom. 8. 19. to 24. f 1 King. 19. 43. 44. Job 38. 8. 9. g 1 Tim. 6. 9. 10. Jam. 5. 1. to 7. Eccles . 2. 22. 23. h Esth . c. 6. to 9. Dan. 4. 30. to 34. Act. 12. 11. 12. 13. Luk. 12. 15. to 21. i Lam. 2. 13. 2 Sam. 1. 20. k Heb. 6. 5. 6. 7. 2 Tim. 4. 10. Mat. 13. 20. 1 Cor. 7. 31. 33. 34. Gal. 1. 4. 1 Tim. 6. 17. 2 Pet. 2. 17. 20. 21. l Eccles . 1. 7. m Eccles . 5. 10. Isa . 56. 11. n Exod. 15. 5. 10. o Gen. 7. 17. 18. p Psal . 10. 18. Joh. 3. 31. Phi. 3. 19. Col. 3. 2. q 1 Tim. 6. 9. 10. 2 Tim. 4. 10. Eccl. 2. 22. 23. 1 Joh. 5. 19. r Phil. 2. 20. Col. 3. 1. 20. 1 Joh. 5. 4. 5. Jam. 1. 27. 1 Cor. 7. 33. s Eccles . 5. 10. Isa . 56. 11. Hab. 2. 5. t Jona . 1. 13. v 2 King. 9. 30. to 35. c. 10. 1. to 12. Esth . c. 6. & 7. & 8. Pro. 14. 20. Lam. 1. 2. 8. Psa . 88. 18. Prov. 19. 20. c. 19. 14. 19. Psal . 38. 11. x Gen. 2. 11. Lam. 2. 13. Hab. 3. 9. 10. Amos 9. 5. Ezech. 27. 34. y 2 Pet. 2. 20. 21. c. 1. 4. Gal. 1. 4. z 2 Pet. 2. 19. 20. 21. 1 Cor. 3. 18. 19. Gal. 1. 4. Eph. 2. 2. Eph. 6. 12. Col. 2. 8. 20. 1 Tim. 6. 17. 2 Tim. 4. 10. Jam. 4. 4. 1 Joh. 2. 15. 16. 1 Joh. 5. 4. 5. 19. a Gen. 3. 16. c. 35. 16. 17. 18. Job 3. 3. 4. 5. 8. b Job 14. 1. 2. c. 3. 3. to 26. c Luk. 2. 29. 30. Gen. 46. 30. Job 3. 3. to 10. Rev. 22. 20. d Phil. 1. 20. 23. 2. Cor. 5 2. 31. 5. Rom. 8. 22. 23. e Psal . 55. 4. 116. 3. f 1 Cor. 10. 2. 1 Pet. 3. 21. g 1 Joh. 2. 15. 16. 17. h Rom. 6. 1. to 20. c. 14. 7. 8. Luk. 1. 74. 75. Gal. 1. 4. i Gal 5. 16. 17. 18. Rom. 7. 13. to 25. k Gen. 7. & 8. 2 Pet. 2. 5. 1. Pet. 3. 20. l 1 Tim. 6. 9. 10. Rev. 20. 10. c. 21. 8. c. 19. 20. m Exod. 15. 5. 10. n Revel . 19. 20. c. 20. 10. c. 21. 8. Mat. 25. 41. 42. o Gen. 22. 15. c. 32. 12. Josh . 11. 4. 1 King. 7. 20. 29. p Job . 6. 3. Psal . 40. 10. q Psal . 6. 6. Jer. 9. 1. 18. Lam. 2. 10. 18. r 1 Joh. 1. 7. Mich. 7. 19. s Job 7. & 14. t Gen. 3. 19. Eccles . 3. 20. c. 12. 7. v Gen. 7. & 8. 1 Pet. 3. 20. 21. 2 Pet. 2. 5. x Isa . 42. 2. 2 Tim. 4. 17. 18. y Psal . 109. 23. Isa . 54. 11. Job 7. 4. z 1 Pet. 3. 20. 21. Joh. 15. 4. 5. 6. 7. Act. 2. 47. a Jo● 38. 8. 10. 11. Psa . 104. 9. Jer. 5. 22. Prov. 29. b 2 Sam. 23. 2. 3. 4. Deut. 17. 15. to 22. 2 Chron. 9. 8. Ps . 2. 10. 11. 12. c Gen. 7. 8. 8. Neh 1. 8. 2 Pet. 2. 6. Jer. 47. 2. Isa . 48. 2. d Exod. 14. 22. to 31. Josh . c. 3. to c. 14. Judg. c. 1. to 15. e Psal . 104. 6. to 14. c. 107. 25. 26. 29. f Psal . 119. 9. Gal. 6. 16. g Psal . 104. 6. to 14. h 2 Thes . 3. 6. to 14. Rom. 12. 6. 7. 8. i Ezech. 16. 49. 1 Tim. 5. 12. 13. 2 Thes . 3. 6. to 13. Pro. 19. 15. k Ezech. 16. 45. 50. l Heb. 3. 12. 13. Jam. 1. 14. 15. m Heb. 12. 1. 2 Tim. 6. 9. n Revel . 22. 11. 2 Tim. 3. 13. o Rev. 7. 14. Dan. 11. 35. Isa . 1. 25. p Psal . 85. 8. Hos . 14 8. q Deut. 32. 5. r Job 11. 15. s Eph. 5. 27. Cant. 4. 7. Job . 11. 15. 1 Pet. 1. 19. 2. Pet. 3. 14. t Jude 23. v Job 11. 15. 1 Pet. 1. 19. y 2 Pet. 2. 13. Jude 12. * Isa . 3. 16. to 25. 1 Joh. 2. 15 16. Rom. 12. 1. 2. 1 Tim. 2. 9. 10. z Nah. 3. 17. Rev. 18. 10. Ps . 35. 14. 15. Psa . 41. 9. 10. Psal . 88. 18. Pro. 14. 20. Job 16. 20. c. 19. 14. to 20. Psal . 38. 11. Prov. 19. 4. 7. a Pro. 17. 17. c. 18. 24. b Job . 29. 2. to 25. Luk. 16. 19. Jam. 5. 3. 5. 6. c Psal . 119. 71. 67. Heb. 12. 11. d Jam. 5. 1. to 8. Prov. 1. 32. Phil. 3. 19. e 2 Chro. 33. 12. to 20. f Psa . 119. 71. 1 Pet. 1. 6. 7. Heb. 12. 3. to 12. Rom. 5. 3. 4. 5. g Psal . 30. 5. 6. 7. Psal . 107. 40. 41. Ps . 113. 7. 8. h 2 Tim. 4. 10. Hos . 4. 7. c. 10. 1. Prov. 1. 32. i 1 King. 13. 4. Dan. 3. 11. to 23. k Luk. 13. 24. l 1 Cor. 9. 24 25. 26. 27. m Joh. 11. 9. 10. Hos . 4. 6. Mar. 15. 14. 1 Joh. 2. 11. Joh. 12. 35. * Act. 27. 29. * Psal . 39. 1. 2. 9. * 1 Cor. 13. 1. * Isa . 59. 11. c. 57. 20. 21. o 1 Joh. 15. 2. 15. 16. 17. p 1 Cor. 7. 31. Eccles . 1. & 2. q Psa . 49. 16. 17. 18. Jer. 15. 9. Amos 8. 9. r Psal . 69. Mat. 14. 30. 31. t Isa . 2. 22. Psal . 146. 3. Psa . 118. 8. 9. v Psal . 61. 8. Deut. 31. 6. Josh . 1. 5. Psal . 27. 9. 10. Psal . 60. 11. x Psal . 92. 2. 55. 17. Ps . 53. & 56. 8. & 88. 13. Dan. 6. 10. 1 Thes . 5. 17. Ephes . 6. 18. Luk. 18. 1. c. 23. 36. y Exod. 29. 39. c. 30. 7. 8. Lev. 6. 12. 20. 1 Chro. 16. 40. 2 Chron. 2. 4. c. 13. 11. c. 31. 7. Ezra . 3. 3. z The practise of Piety p. 26 1. &c. Heb. 10. 24. 25. Deut. 6. 6. 7. c. c. 11. 19. 18. 20. Psal . 95. 1. 2. 3. 4. 5. a Rom. 13. 30. 31. Philem. 22. 1 Thes . 5. 2● . 2. & 3. 1. Heb. 13. 18. 2 Cor. 1. 11. b Act. 27. 20. to 44. Psa . 107. 25. to 31. c Act. 20. 27. 31. to 40. Psal . 107. 24. to 31. Isa . 22. 2. Jon. 2. 6. Psal . 66. 12. d Psal . 78. 53. Psal . 3. 8. 43. 2. & 68. 20. e Luk. 16. 25. Job 21. 11. 12. 13. Pro. 14. 13. Rev. 18. 7. 8. Amos 6. 1. to 8. f Job 21. 12. 13. Isa . 5. 11. to 16. Luk. 16. 19. to 26. Eccl. 11. 9. g Heb. 3. 7. 8. 12. 13. 15. c. 4. 1. 11. 16. * Mat. 25. 9. to 12. h Luk. 19. 42 Psal . 95. 7. 8. 11. 1 Thes . 5. 19. i Joh. 3. 8. Gen. 6. 3. k 1 King. 16. 30. 31. 32. Eze. 26. 37. Ephes . 4. 18. 19. Jer. 36. 23. 24. l Psa . 38. 3. 4. 6. 8. Mat. 11. 28. Job 6. 2. 3. 4. Amos 2. 13. Rom. 7. 23. 24. 25. m Hos . 14. 2. 8. Rom. 6. 2. to 22. o Gen. 1. 9. 10. Psal . 33. 7. 104. 6. to 15. Hab. 2. 14. c. 3. 15. Job 38. 16. Isa . 60. 5. p Joh 1. 16. Col. 1. 19. c. 2. 9. q Psal . 104. 21. 26. 27. 28. 145. 15. 16. Psa . 17. 14. Mat. 5. 6. r Hab. 3. 17. 18. 19. Psal . 102. 26. 27. 28. Isa . 19. 4. Jer. 31. 34. 36. 37. c 33. 20. 21. Ps . 136. & 145. 9. 15. 16. 17. 18. s Gen. 1. 9. 10. Job 38. 8. 9. 10 Psal . 104. 6. 7. 8. 9. Psal . 33. 7. Psal . 136. 6. Prov. 8. 29. Jer. 5. 22. Gen. 6. 17. c. 7. 11. to 24. c. 8. 1. to 22. t Exod. 34. 6. Psal . 103. 8. 9. 10. 11. Psal . 86. 15. 16 v Psal . 7. 11. Lam. 3. 22. 23. Isa . 54. 9. 10. x Mat. 5. 9. to 15. Luk. 8. 30. to 35. Job 1. & 2. y Psa . 24. 2. z 1 Cor. 7. 31. 1 Joh. 2. 15 16. 17. a Psal . 62 10. 1 Tim. 6. 17. Prov. 23. 4. 5. b Isa . 57. 20. Jam. 3. 11. c Joh. 17. 20. 21. 22. 23. Rom. 12. 16. c. 15. 5. 6. Phil. 2. 2. Act. 4. 32. d Psal . 119. 115. Psal . 101. 6. 7. 8. Psa . 139. 21. 22. 2. Joh. 5. 5. 10. 11. 1 Cor. 59. 10. 11. e 2 King. 9. 10. Jer. 4. 30. c. 22. 14. Ezech. 23. 40. Isa . 3. 16. to 25. Zeph. 1. 8. 9. f Jam. 1. 6. 8. 2 Pet. 2. 14. 15. 17. 20. Jude 12. 13. Ephes . 4. 1. g 1 Cor. 9. 20. 21. 22. h Act. 27. 41. i Josh . cap. 3. to 13. 2 Chron. 15. 5. 6. c. 36. 16. 17. 18. 19. 20. Jer. 14. 19. 1 Sam. 31. 1. to 7. 2 Sam. 2. 26. k Psal . 122. 6. 7. 8. Psal . 128. 6. Isa . 26. 3. 12. l 1 Sam. 15. 6. 7. Joh. 7. 24. Mat. 23. 27. 28. m Eccles . 5. 1. 7. n Luk. 1. 29. 30. Gen. 46. 30. Rom. 8. 23. 2 Cor. 5. 2. to 8. Phil. 1. 23. Job 14. 13. 14. c. 3. 22. o Gen. 3. 19. Job 4. 19. c. 34. 15. Psa . 103. 14. 15. Eccles . 3. 20. c. 12. 7. p Gen. 27. 2. Eccles . 9. 12. Job 14. 1 Thes . 5. 2. 3. q Job 19. 25. Dan. 12. 21. Isa . 26. 19. Act. 24. 15. Rev. 20. 23. 1 Cor. 15. 12. to 57 Joh. 11. 23. 24. 1 Thes . 4. 13. to 18. Joh. 6. 39. 40. 44. 54. r 1 Cor. 15. 42. 43. 44. 48. 49. 52. 53. 54. 2 Joh. 3. 2. Dan. 12. 3. Mat. 13. 43. Phil. 3. 21. 2 Thes . 1. 10. s 1 Cor. 15. 14. 51. 56. 57. t Mar. 8. 36. Joh. 12. 25. Mat. 5. 29. 30. v Joh. 6. 39. x 2 Tim. 2. 12. Rev. 20. 6. c. 22. 5. 1 Thes . 4 17. y Ro. 14. 7. 8. z Job 19. 25. 1 Joh. 3. ●●● . a 1 Cor. 2. 9. Isa . 64. 4. Psal . 31. 19. Rev. 22. 1. to 8. b Psal . 19. 14. e Psa . 73. 25. Phil. 3. 7. 8. 9. a Psal . 104. 34. b Jude 13. Pro. 13. 5. c. 14. 34. c Isa . 26. 3. Phil. 4. 7. d Phil. 3. 20. Col. 3. 2. 3. e Psal . 107. 23. to 33. Jona . 1. 5. to 17. f Gen. 24. 63. Psal . 77. 12. Psa . 119. 97. Ps . 143. 5. Ps . 8. g Psal . 104. 34 Psal . 8. h Phil. 3. 10. Notes for div A91224-e49200 a Gen. 2. 8. 9. b Gen. 1. 28. 29. c. 2. 8. 15. c Gen. 3. 6. to 20. d Eccles . 2. 5. e Gen. 2. 8. 9. f Psal . 104. 24. Dan. 2. 20. Pro. 3. 19. Jer. 10. 12. c. 51. 15. Ephes . 3. 10. Col. 2. 3. g Psal . 104. 24. 1 Tim. 1. 17. h Psal . 147 5. Job 36. 5 Rev. 7. 12. i Cant. 2. 12. c. 5. 13. k Psal . 27. 4. Psal . 90. 17. l 1 Tim. 6. 16. 1 Joh. 1. 5. m Mat. 6. 28. 29. Luk. 12. 27 Isa . 40. 6. 7. 8. n 1 Tim. 6. 16. o Psa . 116. 1. Psal . 73. 25. 26. Psal . 16. 2. 5. 6. 11. p Isa . 40. 6. 7. 8. Psal . 103. 15. 16. Psal . 90. 5. 6. 7. q Psal . 104. 1. 14. 15. 16. Jer. 10. 12. 13. c. 51. 15. c. 32. 17. r Gen. 1. & 2. Psal . 104. 14. 15. 16. Psa . 33. 6. s Jer. 5● . 15. Dan. 2. 27. t Psal . 104. 14. 15. 16. Psal . 147. 8. Mich. 5. 7. v Psal . 116. 6. Psa . 116. 6. Psa . 40. 2. 3. Jer. 32. 17. 27. Eph. 3. 20. x Psal . 33. 5. Psal . 65. 11. Gen. 1. 11. 12. 29. 30. y Psal . 104. 24. Psal . 145. 7. 15. 16. z Psal . 107. 8. 15. 21. Ps . 145. 7. 8. Zech 9. 17. a Phil. 4. 19. b Psal . 104. 1. 14. 15. 16. c Cant. 7. 12. c. 2. 12. 13. Gen. 1. 11. 12. 29. 30. d Psal . 8. 4. Job 7. 17. 18. Ezech. 47. 12. e Psal . 145. 1. 2. 7. 21. f Deut. 6. 12. c. 8. 11. g Isa . 38. 21. Ezech. 47. 12. 2 King. 8. 29. h Gen. 2. 8. to 17. Eccles . 2. 5. Jer. 29. 5. 28. Cant. 4. 16. c. 5. 1. 2. c. 6. 2. 3. 11. i 2 Cor. 1. 3. 4. 5. 6. Phil. 2. 7. 8. 9. Heb. 10. 33. 34. k 2 Cor. 1. 3. 4. 5. 6. l Psal . 34. 8 m Psa . 73. 25. Cant. 2. 5. c. 5. 8. n Ezech. 47. 12. Deut. 11. 10 1 King. 21. 2. Gen. 2. 9. o Isa . 53. 4. 5. 6. 1 Joh. 1. 7. c. 2. 2. Rev. 1. 5. p Mat. 11. 28. 29. c. 9. 11. 13. 1 Tim. 1. 15. q 1 Joh. 1. 7. Rev. 1. 5. Heb. 9. 14. r Gen. 27. 27 Hos . 14. 6. Cant. 2. 13. c. 4. 11. c. 7. 13. s Cant. 1. 3. 12. 13. 14. Eph. 5. 2. Cant. 5. 5. 13. Rev. 8. 3. 4. t Isa . 64. 6. v Isa . 1. 13. 14. 15. Pro. 28. 9. x Rev. 8. 3. 4. y Cant. 1. 3. 12. 13. 14. z Gen. 2. 10. Isa . 53. 11. Cant. 4. 15. a Isa . 55. 1 Joh. 7. 37. 38. c. 4. 13. 4. 15. Jer. 2. 13. Zech. 13. 1. Rev. 1. 5. 1 Joh. 1. 7. b Gen. 1. 11. 12. 22. 30. Gen. 2. 8. to 16. 1 King. 21. 1. Cant. 6. 2. c. 5. 1. &c. c Mat. 11. 28. 29. Psal . 63. 5. Psal . 19. 10. Isa . 25. 6. d Psal . 34. 8. e Psal . 80. 10. Hos . 4. 13. Jon. 4. 5. 6. f Cant. 2. 3. Isa . 25. 4. 5. c. 4. 6. c. 32. 2. Psal . 121. 5. Psal . 17. 8. 1 Thes . 1. 10. g Gen. 2. 8. to 17. c. 3. 1. 2. 3. Cant. 5. 1. c. 6. 2. Eccle. 2. 5. h Cant. 5. 9. 10. 11. i Cant. 5. 4. to 16. c. 8. 6. 7. Rom. 8. 38. 39. k Gen. 2. 8. to 16. Isa . 51. 3. c. 61. 11. Ezech. 28. 13. c. 31. 8. 9. c. 36. 35. Joel . 2. 3. l Cant. 5. 10. Joh. 1. 1. 2. 16. Rom. 8. 29. Col. 2. 9. 10. m Isa . 55. 1. 2. Jam. 1. 5. Joh. 1. 16. n Gen. 28. Isa . 61. 11. Luk. 13. 19. o Joh. 19. 41. 42. p Joh. 20. 1. to 18. q Mat. 28. 19. Mar. 16. 15. Col. 1. 5. 6. 23. Rom. 10. 18. Rev. 14. 6. Psal . 19. 4. q Mat. 28. 19. Mar. 16. 15. Col. 1. 5. 6. 23. Rom. 10. 18. Rev. 14. 6. Psal . 19. 4. r Joh. 18. 1. 2. 3. 26. c. 19. 41. 42. c. 20. 1. to 18. s Joh. 18. 1. 2. t Joh. 18. 3. to 18. v Joh. 19. 41. 42. x Joh. 20. 1. to 18. 1 Cor. 15. 54. 55. 56. 57. y 1 Cor. 15. 54. Rom. 6. 9. 10. 11. z Job 19. 25. 26. 27. 1 Cor. 15. 20. to 56. 1 Thes . 4. 13. to 18. Rom. 6. 9. 10. 11. a Rom. 1. 19. 20. 21. b Isa . 2. 20. c. 30. 22. c. 31. 7. c Gal. 3. 1. 1 Cor. 10. 3. 4. c. 11. 24. 25. d Ezech. 28. 13. e Gen. 2. 8. 9. f Gen. 1. 8. to 16. c. 3. 1. 2. g Deut. 11. 10 Can. 6. 2. 3. 11. to 16. c. 5. 1. 2. g Gen. 2. 8. to 16. Isa . 51. 3. h Eccles . 2. 5 Cant. 5. 1. 2. c. 6. 2. 11. i Isa . 51. 3. Joel . 2. 3. Gen. 13. 10. k Isa . 58. 11. l Gen. 2. 9. 10. 11. 12. m Isa . 58. 11. Num. 24. 6. Cant. 4. 5. n Gen. 2. 15. 16. o Joh. 20. 15. Jer. 29. 5. 28. Amos 9. 14. p Ezech. 16. 49. Mat. 20. 3. 6. 1 Tim. 5. 13. 1 Thes . 4. 11. 2 Thes . 3. 6. to 16. Exod. 20. 9. q Gen. 2. 15. c. 3. 13. r Gen. 1. 26. s Gen. 2. 8. to 17. c. 3. 1. to 7. Isa . 51. 3. t Cant. 5. 1. c. 6. 2. 11. c. 8. 13. v Jer. 19. 5. 18. Amos 9. 14. x Gen. 2. 15. to 25. c. 3. 1. 2. y Rom. 5. 12. 13. 14. z Gen. 2. 3. 16. Rev. 2. 7. a Gen. 3. 1. to 16. 2 Cor. 11. 3. 1 Tim. 2. 24. b 2 Tim. 2. 26. 2 Cor. 11. 3. c Isa . 1. 29. c. 65. 3. c. 66. 17. Cant. 5. 1. c. 6. 2. d Gen. 3. 1. to 16. e Gen. 3. 8. to 24. f Rev. 22. 14. 15. g Gen. ● . 22. 23. 24. h 2 Cor. 12. 4. Rev. 2. 7. i Gen. 3. 1. to 9. k Joh. 18. 1. to . 16. l Gen. 3. 1. to 24. m Joh. 19. 41. 42. Rom. 6. 1. to 12. n Gen. 3. Rom. 5. 12. 13. 14. o Joh. 18. 1. to 16. c. 19. 41. 42. Rom. 6. 7. 8. 9. p Rom. 5. 12. 13. q Isa . 53. 4. to 12. Rom. 4. 25. r Gen. 3. 22. 23 , 24. ſ Act. 2. 24. to 37. t Rom. 5. 12. to 20. 1 Cor. 15. 22. v Gen. 3. Joh. 19. 41 , 42. c. 20. 1. to 12. x Gen. 3. 19. Rom. 5. 8 , 9. y Act. 2. 24. to 36. c. 13. 34. 35. 37. 1 Cor. 15. 50. 52 , 53. 54. z Gen. 3. 1. to 12. a Gen. 2. 9. b Rom. 5. 7 , 8 , 9. &c. c Joh. 6. 50. 51. 54. 57 , 58. d Joh. 19. 41. 42. e 1 Cor. 15. 54 , 55 , 57. f Gen. 3. 22. g Joh. 18. 1. 2. to 16. h Gen. 3. 22 , 23 , 24. i Joh. 18. 1. 2. c. 19. 41 , 42. k Gen. 3. 3. to 18. Rom. 5. 7. to 16. l Joh. 19. 41. 42. c. 20. 1. to 17. m Gen. 27 27. Hosea 14. 6. n Cant. 5. 16. 2 Cor. 2. 15. o Ps . 119. 97. 47. 48. 72. 111. 112 113. 127. 140. 159. 167. p Deut. 6. 6. 7. 8. 9. c. 11. 18. 19. 20. Ps . 119. 97. q Cant. 5. 1. 2. 3. 1 King. 21. 2. r 2 Pet. 1. 3. 4. 2 Cor. 1. 4. 20. Rom. 15. 4. 9. 10. Ps . 19. 8. 10. Ps . 119. 72. 127. Ier. 15. 16. ſ Psal . 42. 4. to the end . Ps . 43. 5. Isa 1. 5. 6. to 21. Act. 3. 19. 1 Joh. 1. 7. t Gen. 2. 8. to 16. Cant. 6. 2. c. 5. 1. 2. u 2 Pet. 1. 3. 4. 1 Tim. 3. 16. Heb. 6. 12. x Psal . 1. 2. Psal . 119. 97. Deut. 6. 6 , 7 , 8 , 9. c. 17. 19. Josh . 1. 8. y Cant. 5. 1. c. 6. 2. 11. z Isa . 40. 1. 2. c. 61. 1. 2. 3. c. 26. 20. Rom. 15. 4. a Cant. 4. 12. Isa . 5. 1. b Rom. 3. 2. 1 Tim. 3. 15. Isa . 6. 16. c Rom. 2. 16. Ephes . 2. 20. d Jer. 39. 4. c. 52. 7. c. 29. 5. 18 Amos 9 14. e Mat. 28. 19. 20. Mar. 6. 15. f Luk. 4. 18. c. 7. 22. Mat. 11. 5. Jam. 2. 5. 6. 2 Cor. 9. 9. g Isa . 61. 11. h Col. 1. 6. Act. 19. 20. 1 Thes . 1. 5. to the end . i Joh. 5. 39. 2 Pet. 1. 2. 4. 19. Eph. 2. 8. to 13. c. 2. 12. 13. Ps . 39. 5. 6. k Psal . 143. 5. Ps . 104. Isa 40. 6 , 7 , 8. c. 61. 11. l Col. 3. 1 , 2 , 3. m Psal . 1. 1. 2. n Act. 19. 19. Col. 2. 8. o Joh. 17. 3. Jer. 23. 28 , 29. 1 Pet. 1. 23. 25. Psal . 119. Psal . 19. 7. to 14. p Rom. 1. 19. 20. 21. Act. 14. 17. c. 17. 24. to 31. q Luk. 13. 19. r Gen. 38. 8. 9 s Gen. 38. 28 , 29. 30. t Ezech. 16. 4 , 5. Exod. 2. 6. * Gen. 21. 8. 12. c. 25. 27. Judg. 13. 24. * 1 Cor. 7. 36. u Isa . 40. 6 , 7. 8. 1 Pet. 1. 20. Psal . 102. 11. Psal . 103. 15. Ps . 90. 5 , 6. Jam. 1 , 10. Job . 14. 2. * Num. 1. 3. 18. c. 4. 3. 1 Tim. 3. 4 , 5 , 6. 2 Chr. 10. 6. to 12. * Isa 34. 4. c. 64. 4. x Eccles . 12. 2 , 3 , 4. y Gen. 3. 19. z 2 Sam. 19. 31 , 35 , 35. 1 King. 1. 1. Gen. 27. 1. * Zech. 11. 2. a Job 5. 26. b Gen. 5. 5. to 32. c Gen. 23. 4. to 20. c. 47. 30. d Gen. 3. 19. e Gen. 3. 19. Eccles . 3. 10. c. 12. 7. f 1 Cor. 15. 36 , 37 , 38. to 55. 1 Thes . 4. 13. to 18. Job . 19. 25 , 26 , 27. g Ps . 90. 5 , 6. Ps . 103. 15. 16. Psal . 129. 6. h Eccles . 4. 3. Job . 3. 11. 16. 21. c. 10. 18. 19. i Isa . 40. 6 , 7 , 8. Heb. 9. 27. k Psal . 103. 15 , 16. Isa . 40. 6 , 7 , 8. Job . 14. 1 , 2. Isa . 28. 1. 4. Jam. 1. 11. 1 Pet. 1. 24. l Isa . 28. 15. 18. m Job . 5. 26. n Job . 14. 14. Gen. 27. 2. o Isa . 1. 30. c. 34. 4. c. 40. 6 , 7 , 8. c. 64. 6. Job . 14. 1 , 2. Heb. 9. 27. p Psal . 90. 5. 6. 12 Ps . 39. 4. 5. 12. q Psal . 38. 35 , 36. Ps . 92. 7. r Isa . 1. 30. Ezech. 17. 9 , 10. Psal . 102. 4. 11. ſ Psal . 90. 9 , 10. t Deut 32. 29. u Cen. 2. 8. to 17. x Gen. 3. Rom. 5. 8 , 9. &c. y Rom. 7. 8. to 25. c. 9. 12. z Rom. 1. 25. to 32. c. 7 , 8 , to 25. Jam. 1. 13 , 14 , 15. a Psal . 9. 17. Mat. 25. 41. 46. b Joh. 18. 1. to 16. c. 19. 41 , 42. c. 20. 1. to 17. Rom. 4 , 25. 1 Cor. 15. throughout . 2 Cor. 4. 14. Eph. 2. 10. c Gen 3. 17 , 18 , 19. d Gen. 3. 1 , 2. 1 King. 11. 1 , to 10. 2 Chron. 21. 1 , to 12. 2 Tim. 2. 17. c. 3. 1. to 9. 2 Pet. 2. 1 , 2. Col. 2. 8. Act. 20. 29 , 30. * Prov. 24. 31. Isa . 39. 13. Zeph. 2. 9. Hos . 9 6. e Eph. 2. 1 , 2 , 3. c. 4. 17 , 18 , 19. Rom. 1. 24. to 32. Job . 15. 16. Rom. 7. 14. to 25. f Isa . 58. 11. c. 61. 11. Ezec. 36. 35. Joel . 2. 3. Deu. 22. 2. g Col. 1. 10. 6. Rom. 1. 13. Phil. 4. 17. c. 1. 11. Jam. 3. 17. 2 Pet. 1. 5. to 11. h Cant 2. 12 , 3. Hosea 14. 16 , 7. Ps 103. 25 , Ps . 92. 17. i Dan. 4. 4 30. k Dan. 4. 30 , 31 , 32 , 33. c. 5. 30 , 31. c. 6. 1. to 27. Psal . 37. 35 , 36. Ps . 73. 18 , 19 , 20. Job . 20. 5 , 6 , 7. c. 21. 11 , 12 , 13. Psal . 92. 17. 2 Chron. 33. 11. c. 36. 1. to 22. Josh . c. 10. & 11. & 12. Judg. 1. 5 , 6 , 7. Job . 1. 13. to 22. Lam. 4. 6. l Ps . 103. 15 , 16. Isa . ●0 . 6. 7. 8. m Job . 1. & 2. & 3. see k. before . n Isa . 40. 6. 7. 8. Ps . 103. 15. 16. o Job . 14. 1. 2. c. 8. 9. Psal . 102. 11. p Job . 14. 14. Isa . 38. 1. 2. 2 Tim. 4. 6. 7. 8. Mat. 24. 42. c. 25. 13. Luk. 12. 38. q Joh. 18. 41. Mat. 27. 60. 2 King. 21. 18. r Eccles . 11. 8. 9. c. 12. 1. &c. ſ Job . 14. 7 , 8 , 9. 12. Hosea 14. 5 , 6 , 7. Cant. 2. 12 , 13. Psal . 104. 30. t Judg. 2. 10. Psal . 48. 15. Eccles . 1. 4. u Cant. 2. 12 , 13. Job . 14. 7 , 8 , 9. 12. Hosea 14. 5 , 6. 7. x Joh. 42. 10. to 17. Hosea 14. 5 , 6 , 7. Micah 7. 8 , 9 , 10. Psal . 34. 19. 22. Ps . 37. 32 , 33 , 37 , 39 , 40. Ps . 40. 1 , 2 , 3. Psal . 138. 7. Ps . 142. 7. Psal . 145. 18 , 19 , 20. Psal . 71. 20 , 21. Ezech. 37. 1. to 12. y Ps . 42. 5 , to the end . Ps . 43. 2 , 3 , 5. Psal . 4● . 1 , 2 , 3. 4. Psal . 27. 1 , 2 , 3. 14. Psal . 29. 11. Psal . 31. 23. 24. Ps . 40. 1 , 2 , 3. Ezech. 37. 1. to 13. z Hosea 14. 5 , 6 , 7. a 1 Cor. 15. 55 , 56. b Isay 26. 19. Job . 19. 25 , 26 , 27. 1 Cor. 15. 1 Thes . 4. 13. to 18. Joh. 11. 24. c Rom. 12. 10. 16 , 18 , 19. c. 13 , 8 , 9 , 10. c. 15 , 5 , 6. 7. Gen. 13. 8 , 9. Eph. ● . 2 , 3 , 4 , 5 , 6. Heb. 12. 14 , 15. d Prov. 13. 10. c. 17. 14. c. 18. 6. 19. 1 Cor. 1. 11 , 12 , 13. Rom. 16. 17 , 18. e Isay 5. 8. Mich. 2. 2 , 3. f 2 Chron. 33. 2. to 15. Prov. 11. 11. c. 12. 7. c. 14. 11. Psal . 140. 11. Ps . 37. 38. 2 Pet. 2. 1. to 22. * Joh. 8. 11. 2 Chro. 34. 15. 16. 17. Jer. 13. 23. g Gen. 3. 8. to 15. Cant. 5. 1. h Gen. 1. 26. to 31. c. 2. 18. to 22. c. 3. 1. to 8. Psal . 8. 4. to 9. i Ps . 95. 1. 7. Psal . 100. 1. 2. 3. 4. k Prov 13. 5. Mat. 7. 6. 2 Pet. 2. 21. 22. Isa . 1. 6. c. 66. 3. 4. c. 64. 6. Zach. 11. 8. l Isa . 5. 2. Cant. 4. 12. Mat. 21. 33. m Jer. 9. 14. Isa . 55. 1 , 2 , 3. Joh. 15. 5. 8. n Psal . 78. 70. 71. 72. Eccles . 4. 13. 14. c. 9. 15. 16. 1 Cor. 1. 16. 17. 18. Jam. 2. 1. to 8. 2 Cor. 4. 7. to 12. 1 Cor. 4. 9. to 14. Job . 32 9. Jer 5. 5. 6. o Dan. 11. 21. Psal 15. 4. Isa . 32. 5. 6. p Mal. 3. 16. 17. Mat. 7. 22. 23. Act. 10. 34. Col. 3. 25. 1 Pet. 1. 17. q Prov. 12 26. Ps . 16. 3. r Isa . 5. 1 , 2 , 3. Gen. 2. 8 , to 12. 1 King. 21. 2. Cant. 4. 12. Mat. 21. 33. ſ Isa 41. 8 , 9. c. 44. 1 , 2. Eph. 1. 4. 2 Thess 1. 13. 1 Pet. 2. 9. Rev. 17. 14. t Cant. 4. 12. Matth. 21. 33. Isa 5. 2. u Psal . 125. 2. Isay 4. 5. 6. c. 5. 1 , 2. c. 27. 2 , 3. Psal . 34. 7. Ps . 121. 3. to the end . x Mat. 21. 33. Isay 5. 2. 6. Luc. 13. 19. y Psal . 129. 3. Jer. 26. 18. Jer. 4. 3. Hos . 2. 23. c. 10. 12. 2 Chr. 33. 11 , 12 , 13. Psal . 119. 67. Isay 48. 10. z Jer. 22. 21. 2 Chron. 34. 16 , ●7 . a Heb. 12. 10 , 11. Ps . 119. 67. Isa . 1. 25. Dan. 11. 35. Mal. 3. 3. b Isa . 5. 1 , 2 , 3. Mat. 21. 33. c 1 Pet. 2. 2. Isa 55. 1. 3. Joh. 6. 30. to 62. d 1 Cor. 3. to 12. e Rom. 7. 18. Joh. 1. 1● . Act. 20. 32. c. 26. 18. f Isa . 5. 1. to 8. Ps . 80. 12. 13. 2 Chron. 24. 15. 16 , 17 , 18. g Gen. 2. 8. Isa . 5. 2 , 3. Jer. 29. 5. 18. Amos 5. 11. c. 9. 14. h Gen. 3. 17. 18 , 19. Heb. 6. 8. Prov. 24. 31. Zeph. 2. 9. Hosea 9. 6. Isa . 34. 13. i Isa . 60. 21. c. 61. 9. 1 Cor. 3. 5. to 12. Eph. 2. 1. to 14. k Isa . 61. 11. l Mat. 13. 8. 24. Joh. 15. 5. 8. Col. 1. 10. m Gen 3. 18. Isay . 34. 13. Prov. 24. 31. Zeph. 2. 9. Hos . 9. 6. n Mat. 13. 24. to 51. Rev. 2. 3. 1 Joh. 11. 8. 9. 10. Jam. 3. 2. Rom. 7. 7. to . 25. Prov. 24. 16. o Heb. 12. 15. 16 , 17. Mat. 13. 1. 23. Heb. 4. 1. 11. c. 3. 13. 1 Cor. 5. 6 , 7. p Prov. 24. 30 , 31. q Hab. 1. 13. Prov. 13. 5. 1 Cor. 5. 1 , 2 , 6 , 7 , 10 , 12 , 13. r Rom. 6. 1. to 23. c. 7. 7. to 25. Gal. 5. 16. to 26. Heb. 12. 4. 1 Cor. 9. 26 , 27. ſ Joh. 1. 16. Col. 1. 10. Eph. 1. 23. c. 3. 16 , 17 , 18 , 19. 2 Pet. 1. 5. to 12. 2 Cor. 8. 7. t Cant. 5. 1 , 2. c. 6. 2. 11. c. 8. 13. Gen. 27. 27. Hos . 14. 6. u Psal . 16. 3. Acts 2. 42 , 46 , 47. Heb. 10. 24 , 25. 1 Joh. 1. 3. c. 2. 19. Ps . 27. 4. x Psal . 84. 1. to 12. Psal . 42. 1 , 2. Ps . 27. 4. y Cant. 5. 1. c. 6. 2. 12. c. 8. 13. z Cant. 8. 13. c. 6. 2. 2 Cor. 6. 16. 17. 18. Lev. 26. 12. Eph. 3. 17. Rev. 7. 15. c. 21. 3. c. 3. 20. Gal. 2. 20. 1 Joh. 3. 24. c. 4. 16. a Gen. 2. 5 , 6. 10. 11. Job . 8. 16. c. 14. 9. Isa . 1. 30. Jer. 14. 1. to 21. Isa . 58. 11. Ps . 65. 10. 11. Hosea 14. 5 , 6 , 7. b Isa . 27. 2 , 3. Mal. 4. 2. Psal . 80. 7. 19. Luc. 1. 78 , 79. 2 Cor. 4. 4. 6. Ps . 72. 6. Joh. 1. 16. Heb. 6. 6 , 7. Ephe. 4. 15. c. 2. 21. 2 Thess . 1. 3. 1 Pet. 2. 2. 2 Pet. 3. 18. 1 Cor. 3. 5. to 11. c Ps . 1. 3. Jer. 17. 8. Ps 92. 13 , 14 , 15. d Eph. 2. 10. 12 , 13. 16. to 25. c. 3. 5. 6. Gal. 3. 27 , 28. Jam. 2. 1. to 10. Mat. 13. 47 , 48. e Acts 10. 11. to 17. Mat. 13 , 47 , 48 , 49. f Psal . 19. 11. Rom. 10. 18. Matth. 28. 19. Mar. 16. 15 , 16. g Gen. 2. 10. Num. 24. 6. Isa . 58. 11. h Ps . 1. 3. Jer. 17. 8. Heb. 6. 7. Cant. 4. 15. Isa . 27. 2 , 3. Joh. 4. 13 , 14 , 15. c. 7. 38. c. 19. 34. 1 Joh. 5. 6. 8. Re. 21. 6. c. 22. 17. 1 Cor. 3. 5. to 12. i Heb. 6. 8. Mat. 3. 10. c. 7. 19. Luc. 13. 6 , 7 , 8. k Psal . 80. 13. Cant. 2. 15. l Psal . 80. 12 , 13 , 14 , 15. 2 Chron. 34. 15. to 19. Acts 8. 1 , 3 , 4. c. 9. 1 , 2. c. 12. 1. to 7. m Ps . 125. 2 , 3. n Luc. 13. 19. 1. Cor. 15. 36 , 37 , 38. Mat. 13. 8. o Sanguis Martyrum semen Ecclesiae . Cyprian . p Acts 8. 1. to 16. c. 11. 19. to 25. Exod. 1. 11 , 12 , 13 , 14 , 15. q Exod. 1. 12. Philemon . 10. Philip. 1 1. 14. 16 , 17 , 18. Acts 8. 1. to 16. r Euseb . Theoderet . Nicephorus , Socrates , Evagrius , the Centuries , the English , & French books of Martyrs . ſ Job 14. 7 , 8 , 9. Cant. 2. 11 , 12 , 13. Hosea . 14. 5 , 6. Ps . 104. 29 , 30. 14. Isa . 53. 2. Mat. 24. 32. t Psal . 51. 9 , 10 , 11 , 12. Psal . 42. 5 , 6. Ps . 77. 1 to 11. Revel . 3. 2. u Hosea 14. 5 , 6. Mich. 7. 8 , 9. Isa . 40. 29 , 30 , 31. Job 17. 9. Ps . 92. 12 , 13 , 14 , 15. Luc. 22. 32 Rev. 2. 19. x 1 Joh. 3. 9. Ps . 1. 3. Ps . 125. 1 , 2. Rom. 8. 35. to the end . Jer. 32. 38 , 39 , 40 , 41. Esa . 58. 11. Ps . 37. 24. y Cant. 2. 11 , 12 , 13. Hos . 14. 5 , 6. Isa . 60. 1. Eph. 5. 14. z Stapleron , Bellarmin ▪ Bozius , Augustinus Triumphans , and others . z 1 Kings 19. 14 , 15. 18. Ro. 11. 3. to 6. Mat. 26. 56. Acts 8. 1. Heb. 11. 36 , 37 , 38. a Job 42. 10 , to 17. b Mic. 7. 8 , 9 , 10. Ps . 27. 14. Ps . 37. 5 , 6 , 7 , 34. 39. 40. Ps . 40. 1 , 2 , 3. Psal . 113. 7 , 8 , 9. c Exod. 1. 10 , 11 , 12 , &c. Act 8. 1 , to 16. d Exod. 1 , & 2. Gen 38. to 49. c. 50. 20 , 21. Ester . c. 5. to 10. Dan. 3. 19. to the end . &c. 7. throughout . e Gen. 37. to 50. f Esth 5. to 10. g Exod. 1. & 2. h Jude 12. i Cant. 2. 11 , 12 , 13. Mat. 24. 32. Hosea 14. 5 , 6 , 7. Job 14. 7 , 8 , 9 , 10. k Isa . 66. 14. Mal. 4. 2. Joh. 15. 2. 7. 8. l Jam. 2. 17 , 18. Mat. 5. 16. Rev. 2. 19. m Jude 12. n Isa . 5. 1. to 8. o Psal . 80. 12 , 13. Isa . 5. 1. to 8. 2 Chron. 34. 15. to 20. Rev. 2. 5. Heb. 6. 4 , 5 , 6 , 7 , 8. c. 2. 3. c. 3. 11. to 17. Matth. 3. 9. c. 7. 19. p 1 Chr. 28. 9. Psal . 95. 10 , 11. Heb. 3. 11 , 12. 1 Chr. 34. 16. Heb. 6. 5 , 6. Dan. 1. 28. to 32. Heb. 12. 17. q Pro. 22. 24. 25. 1 Cor. 5. to 13. Heb. 12. 15. 2 Pet. 2. 1. 2. 2 Cor. 6. 14. 15. 16. 17. 18. r Psal . 26. 4. 5. Psal . 6. 8. Ps . 101. 2. to the end . Psal . 119. 115. Psal . 139. 19. Pro. 1. 12. to 17. Isa . 52. 11. Rev. 18. 4. Psa . 1. 1. s Isa . 1. 2. to 28. Heb. 6. 5. 6. 7. 8. 2 Pet. 2. 1. to the end . Rev. 2. 4. 5. 14. 15. 16. 19. 20. c. 3. 15. 10. 17. Mat. 7. 21. 22. 23. t Cant. 5. 13. Exod. 30. 34. 23. Isa . 42. 24. Jer. 6. 20. v Phil. 1. 12. 13. 14. Jam. 5. 10. 11. Act. 8. 1. to 16. 1 Pet. 1. 6. 7. 1 Thes . 1. 5. 6. 7. 8. Rom. 1. 8. x Psal . 51. 17. Isa . 66. 2. y Rom. 2. 5. z Joel . 2. 13. a Host . 7. 7. 8. Jer. 29. 5. Eccles . 2. 5. Luk. 13. 19. b Col. 1. 6. Mar. 16. 15. 2 Pet. 1. 1. c Ephe. 2. 13. 14. 15. to the end c. 4. 4. 5. 6. 7. 13. 14. Rom. 15. 5. 6. d Jer. 29. 5. 18. Amos. 9. 14. Esth . 1. 5. c. 7. 7. 8. e Psal . 68. 18. Psal . 131. 14. Levit. 26. 11. 12. 2 Cor. 6. 16. Rev. 21. 3. f Joh. 13. 1. Rom. 11. 29. Joh. 14. 16. 17. Isa . 59. 25. g Phil. 1. 10. 11. Col. 1. 9. 10. Gal. 5. 18. 22. 23. h Rev. 2. 5. Mat. 21. 43. i Joh. 10. 28. 29. Rom. 11. 29. c. 8. 30. to the end . k Cant. 6. 2. 3. 12. 1 King. 21. 2. l 1 Cor. 12. 4. to 31. Ephes . 4. 13. 16. i Rom. 1. 8. Eph. 1. 15. Col. 1. 4. 1 Thes . 1. 3. k Eph. 4. 5. Col. 1. 23. k Col. 1. 4. 2 Thes . 1. 3. l Num. 12. 3. Zeph. 2. 3. m Jam. 5. 11. n Dan. 6. 10. o Phil. 4. 11. p 1 Cor. 12. 8. Phil. 1. 9. q 1 Pet. 1. 8. Rom 15. 13. 2 Cor. 8. 2. Rom. 15. 13. 2 Cor. 8. 2. r 1 Cor. 12. 4 to 31. s Eph. 2. 15. 16. 21. c. 4. 4. 5. 6. 13. t 1 Cor. 12. 4. to 31. v Joh. 1. 16. x Col. 2. 9. 10. Ephes . 1. 23. y Heb. 5. 12. 13. 14. 1 Cor. 3. 1. 1 Pet. 2 , 2. z Jer. 39. 4. c. 52. 7. Eccl. 25. 2 King. 21. 18. 1 King. 21. 2. Esth . 1. 5. c. 7. 7. 8. a Cant. 4. 12. 15. 16. c. 5. 1. c. 6. 2. 11. c. 8. 13. b Gen. 2. 8. 9. 10. c. 13. 10. Isa 51. 3. Ezec. 28. 13. c. 31. 8. 9. Joel . 2. 3. c Psal . 149. 4. Lev. 26. 11. 12. Isa . 5. 7. z Psal . 1. 3. Jer. 17. 8. Ezec. 47. 13. 37. 35. a Isa . 1. 30. c. 64. 5. b Psa . 1. 3. Psa . 37. 31. Pro. 17. 8. Ezech. 47. 12. Rom. 8. 30. to the end . Cant. 8. 8. 6. 7. c 2 Tim. 4. 16. Mat. 13. 21. d 1 Joh. 3. 9. e Mat. 13. 21. Luk. 8. 13. Jude 12. f Eph. 2. 1. 1 Tim. 5. 6. Rev. 3. 1. g Jude 12. h 1 John 2. 19. Eph. 4. 13. to 17. Heb. 10. 23. 24. 25. i 1 Cor. 5. throughout . 1 Tim. 1. 20. Mat. 18. 17. k Mat. 6. 28. 29. 30. l Isa . 61. 3. m Mat. 5. 36. 1 Tim. 2. 9. 10. 1 Pet. 3. 3. 4. 5. 1 Thes . 5. 22. 23. n Phil. 1. 10. o Isa . 3. 16. to 25. 2 King. 9. 30. Jer. 4. 30. Ezech. 23. 40. Rom. 12. 1. Ezech. 16. 49. 50. 1 Pet. 3. 2. 3. 4. 5. k Gen. 13. 10. Num. 24. 6. l Isa . 66. 2. c. 57. 15. Jam. 4. 6. 1 Pet. 5. 5. 6. l Esth 7. 7. m Psal . 119. 1. 3. 32. Gal. 6. 16. Psal . 1. 1. 2. n Psal . 19. 7. to 13. Jer. 15. 16. Psal . 119. b Cant. 2. 12 Gen. 1. 12. c. 2. 9. Job 8. 16. c Eph. 2. 1. to 8. 1 Cor. 6. 9. 10. 11. Joh. 1. 16. Col. 1. 9. 10. 11. 1 Thes . 1. 5. to 10. d Rom. 8. 28. 29. 30. Eph. 2. 1. to the end . e 1 Tim. 1. 15 16. 13. 14. 2 Chron 33. 13. 14. f Psal . 103. 15. 16. Isa . 40. 6 7. 8. Mat. 6. 30. g 1 Joh. 3. 9. Rom. 11. 29. 2 Tim. 2. 19. Jer. 32. 39. 40. Rom. 8. 30. to the end . Psal . 125. 1. 2. 3. Psal . 37. 23. 24 , Isa . 40. 29. 30. 31. Joh. 10. 28. 29. h 1 Cor. 15. 1 Thes . 4. 14. 16. Job 19. 25. 26. 27. i Psal . 4. 8. Psal . 116. 7. k Psal . 4. 4. Notes for div A91224-e74960 a Gen. 1. 26. 27 c. 5. 1. c. 9. 6. Ephes . 4. 24. Col. 3 10. b Gen. 2. 7. c Psal . 16. 10. Psal . 30 3. Psa . 34. 22. Psal . 72. 14. d 1 Cor. 6. 19. 20. e Luk. 16. 22. f 1 Pet. 5. 8. Job 1. 7. g Psal . 49. 7 8. Mat. 16. 26. Mar. 8. 36. h Job . 4. 19. 2 Cor. 5. 1. 2. i Gen. 2. 7. c. 3. 19. c. 18. 27. Eccles . 3. 20. c. 12. 7. Job 4. 19. k Isa . 3. 18. to 25. Rom. 13. 13. 14. 1 Tim. 2. 9. 1 Pet. 3. 3. 4. 5. l Isa . 3. 18. 19 20. 21. 22. Ezec. 27. 13. to 28. Isa . 23. 2. 8. m 1 Cor. 4. 9. to 14. 2 Cor. 4. 8. 9. 10. 11. 2 Chron. 36. 15. 16. Mat. 33. 31. 37. Act. 7. 52. n Jam. 5. 14. 2 King. 1. 2. 3. to 18 c. 7. 8. 9. o 2 King. 8. 29. c. 9. 15. c. 5. 3. to 26. Mat. 4. 14 c. 8. 16. c. 12 15. 22 c. 15. 30. c. 19. 2. Act. 28. 9. Joh. 5. 3. to 10. p Ephes . 2. 1. 2. Ezech. 16. 6. Psal . 38. 1. to 12. Isa . 1. 6. q Isa . 65. 1. Rom. 9. 14 , 15 , 16. Joh. 1. 10 , 11. r Mal. 3. 14. ſ Psal . 38. 4 ● Psal . 40. 12. Ps . 49. 5. Heb. 12. 1. Isa . 1. 6. t Hab. 1. 13. u Isa . 1. 6. 16. Jer. 4. 14. x Luk. 19. 19. Gen. 9. 3. 1 Sam. 25. 11. 36. Esther 1. 3. to 10. Isa . 22. 13. Amos 6. 4 , 5 , 6. y Gen. 3. 19. Eccles . 3. 20. c. 12. 7. z 1 Cor. 11. 27. 29. 2 Cor. 2. 15. 16. Heb. 4. 2. a Isa . 55. 1 , 2 , 3. b Isa . 3. 18 , 19 , 20. Luk. 16. 19. Gen. 45. 22. 1 Pet. 3. 3 , 4. 2 Sam. 1. 24. Zeph. 1. 8. Mat. 11. 8. c Rev. 3. 17. 18. d Rom. 13. 14. Rev. 3. 18. Psal . 45. 13 , 14. e Ps 90. 5 , 6. Ps . 103. 15 , 16. Isa . 40. 6 , 7 , 8. f Esther . 1. 3 , to 12. 2 Chron. 7. 8. Amos 6. 4 , 5 , 6. Job 21. 11 , 12 , 13. Jam. 5. 5. g Jam. 1. 23. 24 , 25. i 1 Pet. 3. 3 , 4 , 5. 1 Tim. 2. 9 , 10. k Dan 13. 3. Matth. 13. 43. l Gen. 2. 7. c. 3. 19. c. 18. 27. Job 4. 19. c. 14. 1 , 2 , 3. Ps . 103. 14. Psal . 104. 29. Eccles . 3. 20. c 12. 7. m Psal . 103. 15. Isa . 28. 1. 4. c. 40. 6 , 7. Jam. 1. 11. 1 Pet. 1. 24. n Isa . 3. 18. 24. o Ps . 102. 11. Ps . 109. 23. Ps . 144. 4. Job 8. 9. c. 14. 2. c. 17. 7. p Psal . 39. 11. Psal . 49. 14. q Mat. 25. 41. Mar. 9. 43 , 44 , 46 , 47. Rev. 1● . 20. c. 20. 10. r Dan. 12. 3. Matth. 13. 43. Notes for div A91224-e78450 oan . 20. 19. * John 20 : 19. * Rev. 2. 7. 11. 17. 21. c. 3. 5. 12. 21. c. 21. 7. 2 Tim. 1. 7. 8. * Rev. 2. 7. 11. 17. 21. c. 3. 5. 12. 21. c. 21. 7. 2 Tim. 4. 7 8. * 0. m 4. 9. 1 c. 5. 1. * Pro. 14. 13. * 2 Cor. 4. 17. 2. Tim. 2. 12. * Joh. 8. 36. Gal. 5. 1. * Psal . 37. 24. * 2 Cor. 4. 17. 2 Tim. 4. 8. Levit. 25. 23. * Psal . 39. 12. psal . 119. 19 2 Chron : 29 15. Heb. 11. 13 1 pet . 2. 11. * Gen. 12. 28. to 48. Act. 7. 3. to 17. Heb. 11. 8. * Isay 41. 5. 6. * Heb. 11. 14. 16. * Prov. 11. 8. c. 21. 18. c. 12. 13. * Psal . 18. 2. Psal . 1. 3. Psal . 144. 2. * Isay 53. 4. 5. 6. 8. 10. Rom 4. 25. 1 Cor. 15. 3 1 Pet. 2. 24. * Heb. 12. 2. c. 13. 12. 12. Gal. 3. 13. Phil. 2. 8. * Phil. 1. 29 2 Tim. 2. 12. Rev. 7. 13. to 17. 
A64249	----	Moses and Aaron, or, The types and shadovvs of our Saviour in the Old Testament opened and explained / by T. Taylor ... Taylor, Thomas, 1576-1632. 1653 Approx. 748 KB of XML-encoded text transcribed from 165 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A64249 Wing T567 ESTC R10533 11991190 ocm 11991190 52037 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64249) Transcribed from: (Early English Books Online ; image set 52037) Images scanned from microfilm: (Early English books, 1641-1700 ; 78:2) Moses and Aaron, or, The types and shadovvs of our Saviour in the Old Testament opened and explained / by T. Taylor ... Taylor, Thomas, 1576-1632. Jemmat, William, 1596?-1678. [16], 309 p. Printed for John Williams ..., London : 1653. "The epistle dedicatorie" and "To the Christian reader" signed: William Jemmat. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Messiahship. Bible. -- O.T. -- Prophecies. 2004-07 TCP Assigned for keying and markup 2004-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 John Latta Sampled and proofread 2004-08 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion MOSES AND AARON , OR THE TYPES AND SHADOVVS Of our SAVIOUR in the old TESTAMENT . Opened and Explained , By T. TAYLOR D. D. Very usefull for the better understanding the whole Scripture . And beginning at Moses and all the Prophets , he expounded unto them in all the Scriptures , the things concerning himself , Luke 24. 27. LONDON , Printed for John Williams , at the Crown in St. Pauls Church-yard , 1653. TO THE RIGHT WORSHIPFUL , Sir MILES FLEETWOOD Knight , Receiver Generall of his Majesties Court of Wards and Liveries : All welfare in Christ Jesus . Noble Sir : IT is a truth able to endure the most fiery times and trials , None but Christ , none but Christ. Ignatius expresseth as much , drawing near to his Martyrdome , Let come upon me fire , crosse , meetings of wilde beasts , cuttings , tearings , breaking of bones , rendings of members , dissolutions of the whole body , and all torments of the devill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , onely that I may gain Iesus Christ. Thus he intreated the Romans not to intercede for him , and hinder his suffering for the Gospel . And thus the servants of God in these last times , when Romanists have thrust them into flames and other calamities , Christ is all , and in all , said the Apostle , Col. 3. 11. Look to the Church : he supplies all defects of his people , heales all their infirmities , puts on all comfortable relations , and procures all saving benefits ; In the golden chain of our salvation , which reacheth from eternity to eternity , we shall observe , that Christ is the owke or closure that tyeth every linke together : as in these lines . He is the foundation of our Election , Ephes. 1. 4. He is the price of our Redemption , 1 Pet. 1. 18. 19. He is the cause efficient of our regeneration , Eph 2. 10. He is the author of our justification , Jer. 33. 16. He is the beginner and perfecter of our sanctification , Heb. 12. 2. John 15. 4 , 5. He is the matter of our consolation , spiritual and temporal , c. 16. 37. Rom. 5. 1. He is the sweetner and sanctifier of all our troubles , Rom. 8. 37 , &c. He is the assurance and pledge of our resurrection , 1 Cor. 15. 20. He is the procurer and producer of our glorification , John 17. 22. Rev. 21. 23. All of them good grounds of comfort , and set forth the happinesse of Gods people . All of them disgrace merit , and the worthinesse of the creatures , Men and Angels . All of them magnifie Gods love and wisdome , call unto thankfulnesse , and would make us content with little . All invite labour , to make sure of a portion in Christ , without whom all is as nothing . And finally , all command those that are in Christ , to be all unto him , doe all for him , give all , suffer all , speak , live , die , rejoyce in all through him , and with him expect all in his heavenly kingdome . Look to the Word , wherein all these things are revealed : Christ is evidently the matter and sum of the Gospel : and the Apostle affirmes the like concerning the Law , Christ is the end of the Law for righteousnesse to every one that believeth . First , by similitude , saith Austin : when a man is come to the end of a way , he can goe no farther : so when a Christian is come to Christ , he hath no farther excellencie to seek or goe unto : in Christ there is enough and enough to reconcile him to God , and bring him to heaven . Secondly , for perfection , saith Cyril , when a thing is finished , it is said to come to an end , as namely , in weaving a garment : so Christ hath finished , perfected , and fulfilled the Law : he came not to destroy , but establish it : so that in him we have a perfect righteousnesse to present God withall , even as the Law required , Gal. 2. 16. 21. Thirdly , he is finis intentionis : the Law bids us look to Christ , in whom onely we can live : both the Moral Law , in the holy precepts of it , impossible in this our weaknesse ; therefore have recourse to Christ , Rom. 8. 3 , 4. together with the curses and threats of it , whereby it is a sharp Schoolemaster leading to Christ , Gal. 3. 24. As also the Ceremonial Law , all whose shadows figure out Christ and his benefits , Heb. 10. 1. Now is Christ come ( saith Tertullian ) who is the end of the Law , opening all the dark matters of it , anciently covered under the mists of Types and Sacraments : An excellent Master , an heavenly Teacher , a setler of truth to the uttermost . Austin calls Moses his Ceremonies , prenunciative or foretelling Observations : and saith , We are not now constrained to observe things used in the Prophets time , Non quia illa damnata , sed quia in melius mutata sunt ; not for any evill in them , but because they are changed for the better . What they foretold , and how they are changed for the better , this Treatise in part discovereth , and I purpose not now to discourse . These glorious times of the Gospel shew evidently , how much the truth excelleth the shadow : the vertue common to the antient believers , as well as unto us : Christ Iesus yesterday , and to day , and the same for ever : but as the manifestation is more clear , so the grace is more plentiful and comfortable . The same Testator made both Testaments , and these differ not really , but accidentally ; the Old infolding the New with some darknesse , and the New unfolding the Old with joyous perspicuity . This glorious dispensation of grace , as it stands by the good pleasure of God , so also by his manifold wisdome , who in severall approaches of his mercy and goodnesse drawes still nearer to his Church , and yet reserves the greatest for his Kingdome of glory . Even now , in this marvellous light of the Gospel , we have our divine Ceremonies and Sacraments , see him afar off , know but in part , darkly as in a glasse , and receive our best contentment by the acts of faith , while the Word and Spirit make us know the things freely given us of God in Christ Jesus . But time shall be , when ( to say nothing of the estate of the Church after the ruine of Antichrist , and calling of the Jewes ) we shall in heaven see him whom we believed face to face , clearly , perfectly , immediately , without Sacraments or Types , in the fullest vision , nearest union , and absolutest fruition . Never till then shall we comprehend wholly what is the marrow of that text , I am the Way , the Truth , and the Life . To your Worship I commend this Treatise of that illuminate Doctor , excellent sometime in following and opening an Allegory , and now more excellent in enjoying the Truth it self : of whom , while here a Preacher , you shewed your self a joyfull Hearer , as of other faithfull Pastors at this day , with obedience to the truth , religious care of your family , integrity in your office , love of good men , both in the Ministery and private estate , and all Christian behaviours ; as the fame of your sweet savour goes forth in the Church of God , to which I doubt not but this Treatise will be the more welcome , because of your worthy name prefixed . It is an Orphane , & the Widow desires it should be your Ward ; who in your love can best tender it , and by your authority defend it sufficiently . The God of heaven increase all heavenly graces and comforts in your noble heart abundantly , and adde unto your dayes , honours and blessings of all sorts , till these shadowes flie away , and the true Day-star arise upon you in glory : the hearty prayer of one , who is , and desires to be reckoned among Isleworth June 29. 1635. Your Wo : truest friends , in every good service , WILLIAM JEMMAT . To the CHRISTIAN READER . I Have heard of a demur made , as though something were put forth under this Authors name , which is none of his . I assure thee in the word of a Minister , that for the workes that have my Epistle prefixed ( and I hear of no other published with his name ) there is not one note nor notion which is not the Authors own , according to his papers . And the like I affirm concerning this Treatise of Types , which now I publish . The use of it is manifold : To open divers places of Scripture : To shew the meaning of legal shadowes and ceremonies : To declare the faith of the Elders , who received a good report : To manifest our faith , one with theirs , one Faith , one Lord , one Baptisme , one salvation : To magnifie and commend Christ to every soul , that it may be saved , and he honoured : To discern and bewail the blindnesse of Gods ancient people the Jewes , and pray for their return to the truth , not ●atching at shadowes : Of whom , in present I may say with detestation of their madnesse , as he said against the Philosophers , Nos qui non habitu , &c. We Christians , whose excellency stands not in outward things , but spirituall , glory that we have found what they ( with all their diligence ) have sought , and could not finde . Why are we unthankfull ? Why doe we stand in our own light , if the truth of the Deitie hath in this our age attained to maturity ? Let us enjoy and make use of our own good , and follow the truth in truth : avaunt superstition , be packing all impiety , let true religion be preserved and flourish . Yet withall , seeing there is a promise , that all Israel shall be saved , let us pray for the performance , and that with all earnestnesse , as that converted Jew gave exhortation to his son , So long pour forth thy prayers for the remnant of Israel , till God look from his high habitation , and see , and have mercy on his people for the Lords sake , his Annointed , that in our dayes Judah may be saved , and the children of Israel may dwell safely in their own land , and spend their dayes in good , the Lord making his good Spirit to rest upon them . WILLIAM JEMMAT . A Table of the Contents of this Treatise . I. THe Introduction : containing five Propositions of the Church , Salvation , Covenant of grace , Christ , and the ancient Ceremonies , p. 1 Five reasons for those Ceremonies , 2 Grace in the new Testament specially , how , 3 Ceremonies called shadowes for four reasons , ibid. Threefold use of them to the Jewes , 4 Gods wisdome in appointing them : three wayes , ibid. II. The Treatise : shewing Christ prefigured by holy persons and things , 5 I. Adam a type of Christ in creation , office , soveraignty , conjugation , propagation , 6 The Ministery reverend for antiquitie . 8 Antiquity of the doctrine of free grace , ibid. Seek life by Christs death , 8 Get into Christ the second Adam , as thou art surely of the first . Motives , ibid. II. Noah a type for salvation , righteousnesse , preaching , Ark , repairing the world , sacrifice of rest , and a dove sent out of the Ark. 9 Preserve integrity in the worst times . 13 Sinnes which are signes of judgement approaching . ibid. Comfort to be had in Christ our Noah , 14 III. Melchizedek a type in Etym●logi● , office , originall , excellency of person , and Priesthood , 15 , 16 , 17 Christ greater than Abraham , 18 Comfort by Christ our Melchizedek , ibid. We are blessed by our Melchizedek , 19 By our Melchizedek the Church abides for ever . ibid. Excellency of Christs Priesthood above the Leviticall eight wayes . 20 Sin not to be accounted slight , whose sacrifice is so costly . 21 IV. Isaac a type in birth , suffering , offering , escape , marriage . ibid. A pattern of obedience in 5. things . ib. How Christ doth meet his Church . 25 Two Rules . 26 A type of our resurrection . 27 Matter of sweet consolation . 28 Look for help , though the case be desperate . ibid. V. Joseph a type in his person , actions , ●…ssions , advancement . 29 No newes for good men to be hated for their excellency . 32 All sufferings of the godly come of God : ordained and ordered . 33 Comfort by Christ our Joseph : four wayes . 34 Doe to Christ as Joseph's brethren to him . 35 VI. Moses a type in person , estate , office , 〈◊〉 suffering , sundry actions . ib. Our doctrine is of God. 40 Be faithfull in doing thy office . ibid. Shew faith in the fruit of it : contrary to four sorts of men . 41 Assurance of our resurrection . ibid. VII . Joshua a type in saving , calling , miracles , valour , actions . 42 A fearfull thing to be an enemy of the Church . 45 Comfort in our salvation accomplished . ibid. Duties we owe to Christ our Joshua . 46 Conditions to be observed in going to heaven . Six . ibid. VIII . Sampson a type in person , condition , actions , sufferings , stratagems , victories . 48 Judge none by outward calamities . 51 Strange meanes used by God for the Churches good . 52 Our victory stands in patience and passion . ibid. Fourfold comfort to Gods people . 53 In Gods cause contemn greatest perill , and prepare for death approaching . 54 IX . David a type in person , vocation , wars , kingdome , office , Propheticall and Priestly . 55 Enter upon no office without assistance of the Spirit . A note of it . 61 Christ the true King of the Church . Nine wayes more excellent than David . 62 How God brings his servants to honour . 65 Church ever pestered with home-bred enemies . 66 Comfort to the Church in 3. things . ib. X. Salomon a type in person , condition , peace-making , wisdome , glory , temple , justice . 68 Duties to Christ our Salomon : two . 73 Fourfold comfort in our Salomon . 74 XI . Jonah a type in name , office , death , buriall , resurrection . 75 Repent at the Ministery of Christs servants . 77 Motives . ibid. Vocation of the Gentiles . 78 Our resurrection assured to us . 79 Power and wisdome of God to be admired . ibid. Terror of sinne , even in Gods own children : and comfort . 80 XII . The First-born types : as Gods peculiar , fathers of the family , preferred before brethren , double portion . 82 Every mercy is the greater engagement unto God. 85 Honour Christ as the first-born of God : and how . ibid. Threefold comfort in the birthright . 86 Forfeit not the birthright by sin . 87 Resemble Christ our elder brother . 88 XIII . Priests types : in deputation to office , and execution : choice , consecration , apparell : actions . 88 A cover for us in Christ for all deformities of soul and body . 90 Qualities requisite in Ministers . ib. Eminency of Christ above all creatures . 93 Ministers must increase their gifts . 94 Duties of private believers . ibid. Three sacrifices . ibid. No perfection but onely in Christ. 96 Sin unpardoned , all service is abominable . 97 Wash and purge all with the bloud of Christ. 99 Notes of it . 100 Effects of being so washed and purged . 101 Priests garments common , and peculiar to the High Priest. 102 Seven uses thereof for Ministers . 112 Three uses for the people . Twofold instruction . 115 Comfort to the godly , in respect of their head and themselves . 117 Believers highly esteemed , as precious stones . 119 Sin to slight them . ibid. Temperance of Ministers . 122 Marriage . ibid. Mourning for the dead . 125 Ministers duty . 130 Private Christians duty , as Priests to God. 131 XIV . Nazarites types : as set apart for God , abstemious , nourishing the hair , not to touch the dead , and released of their vow . 133 Christ and his excellency to be acknowledged : and power , wherein . 137 Difference of the Nazarites vow , and Papists . 138 Be Nazarites unto God : in five things . 139 XV. Clean Persons types : three sorts of legall uncleannesse . 141 Meats and unclean , how , and why . ib. Two markes . ibid. Issues unclean , corporal and spiritual . 144 Leprosie of body , and of sin . 146 Signes . ibid. Church and members subject to many defilements . 149 Look narrowly on the misery of sin . ib. Good fruit thereof . 150 Miserable effects of inward uncleannesse . 152 Washing legall , and of Christs bloud . 153 Smallest sinnes to be put away . 154 And how . 155 Offering purgeth the unclean : so of Christ , typified . 156 There is a way to cleanse every uncleannesse . 160 Have recourse to the meanes . 161 Motives . ibid. Be very carefull to avoid spirituall uncleannesse . 162 Oblation of Birds . 163 Comfort to the godly . 166 Affect purity of heart and life . Motives . 167 Directions . 169 Avoid all occasions of defilement . ib. No easie matter to be rid of sin . 174 Separate between the precious and the vile : who must . 175 Christ discernes the leprosie of sin . 176 Onely they are cleansed from sin , whom Christ accounts so to be . 177 Markes of one cleansed from sin . ibid. What is to be done before this cure . 178 And what afterward . 179 XVI . Holy things types of Christ. 180 Use of legall Ceremonies . 181 Their fitnesse to the Jews nature . ib. Ends. ibid. Sacraments and Sacrifices distinguished . 183 Sacraments ordinary and extraordinary . 184 Circumcision described in parts . 185 A sign of Christ , and seal of righteousnesse , how . 186 Be humbled for naturall corruption . 188 And imperfection of grace . 189 Be circumcised spiritually . ibid. What it is . ib. Notes . 191 Mortification , if right , is painful . 192 Motives to get the spiritual circumcision . 194 XVII . Passeover a type in the choice , preparation , effusion of bloud , eating , fruits . 195 Christ a Lamb : and his perfection . 196 Christ two wayes set apart to be a Mediator . 198 The time of his ministery and passion ordered . 199 Christ must dye a violent death : time of it . 200 Jewes division of the day into four parts . 201 How Christ is to be conceived and received . ibid. In all worship look to Christ. 202 The pretiousnesse of Christs bloud . 203 Applied . 204 Faith resembled by hyssope , how . ib. Christs bloud to be highly prized . 205 Precious things procured by it . ibid. Profane not the bloud of Christ. 206 How. 207 Feeding on the Lamb , and Christ : five conditions . 208 Danger of the soul : and how it is to be avoided . 213 Directions for receiving the holy Communion . 214 Similitude of purging out leaven and sin . 216 Entire purging of the soul. 217 Whole Christ must be received . 219 And how . ibid. Popish abuses taxed , about the Lords Supper . ibid. XVIII . Pillar of Cloud and Fire a type of Christ. 221 How. 223 Four constant miracles to , Israel in the wildernesse . 224 Comfort by Christ as our guide . 226 In seven things . ibid. Confidence and security by Christ. 228 Notes of them that receive comfort by this Pillar . 230 And how this comfort is to be esteemed . 231 Mercy and Justice met in this type . ib. Follow Christ as a guide . 232 And how . 233 XIX . The Red Sea a type . 234 In three conclusions . ibid. Miracles in the miraculous dividing of the Sea. ibid. Benefits sealed up by Baptisme : four . 237 Observe the power of God. 238 The way to heaven filled with difficulties : and why . 239 Many comforts by that great work of God. ibid. Duty of them that will enjoy these comforts . 241 XX. Manna a type of Christ. 242 Matters of resemblance . ibid. Why Manna putrified , if reserved . 247 Christ infinitely better than Manna . 248 Gods patience and love to be noted . 250 How it should work in us . ibid. Gods watchfulnesse and care over his Church , to be noted . 251 Comfort thereby , and instances . 252 Gods bounty towards his Church , to be noted . 253 His wisdome in ministring to his Church , to be noted . 254 Manna , why given daily , yet not on the Sabbath . ibid. Moderation in naturall things . 255 And what is Gods measure . 256 Man of himself is senselesse of the things of Jesus Christ. ibid. Whence this comes . ibid. And of what use . 257 Hunger and thirst for Christ : motives . 258 Take pains for him : motives . 259 Observe times and places to meet with Christ. 260 Apply and feed on Christ. 261 And how . ibid. Be never weary of this Manna . ib. Motives . 262 Prize and magnifie this Manna . ib. XXI . Water out of the Rock a type of Christ. 263 In three respects . ibid. Christ resembled by a Rock : and waters . 264 Christ ever present with his Church . 269 Our duty . ibid. An almighty power in Christ for his Church . 270 Our duty . ibid. Gods mercy to his people admirable . ib. See the fountain of grace opened : and its superexcellency . 271 Thirst for Christ : and conditions of it . 272 Continue it : two rules . ibid. Have re●…rse to Christ in this thirst : motives . 273 Quench thy thirst , and be satisfied . ib. Motives . 274 Meanes to get water out of this Rock : hindrances : helpes . ibid. XXII . The Brazen Serpent a type of Christ. 275 Gods justice here to be noted , and equity of it . 276 Of fiery Serpents , and the old Serpent the devill . 278 Temptations called fiery darts , why . 279 Observations about sin , deceit , folly , poyson , danger of loving it , ibid. God appoints the meanes of health to soul and body . 280 A brazen Serpent , not golden : five reasons . 281 Christ lifted up before us , how . 282 Application of Christ a saving remedy , far most excellent , ibid. God helps his people by weak , unlikely , and contrary meanes : and why . 284 Grounds for faith in these troubles of the Churches . 286 Kingdome of Antichrist , how fit for destruction . ibid. The eye of faith must shut the eye of reason . 287 Four things cannot otherwise be obtained . ibid. Believe the Word absolutely . 291 Pray for eye-salve : and what it is . 292 Captivate thine own reason and wisdome . ibid. Motives . 293 Mans reason , the mother of heresies . 294 Naturall reason , an enemy to the power of godlinesse . 296 What is to be done to be cured spiritually . 298 Wounds of sinne compared to deadly poyson : in four things . ibid Come for counsel to spiritual Physitians . ibid. Who reproved . 299 Confess special sins : and go wholly out of thy self and all other . 300 Look onely unto Christ : and that two wayes . 302 How this looking cures us : by faith : and how by faith . 303 Markes of one cured by looking to Christ. 304 Four qualities of the eye that lookes to him . ibid. Motives to look up to our Serpent . 306 Use of comfort , in five particulars . 307 In this Treatise are two things . 1 The Introduction . chap. 1. where 1 Propositions concerning the Church of God. 2 Reasons of the ancient Ceremonies . 2 The Treatise it self , c 2. where 1 Christ is figured in holy persons . 1 Singular : eleven . cap. 2 . -12 . 2 Rankes , and orders of men . separated and sanctified 1 By birth : the First-born , c. 13. 2 By office : the Priests , c. 14 Deputation . Execution . 3 By vow : the Nazarites , c. 15 4 By ceremony : Clean persons , c. 16. 2 He is figured in holy things : c. 17. 1 Ordinary Sacraments , 1 Circumcision , c. 18 2 Passeover , c. 19. 2 Extraordinary : answerable to 1 Circumcision , & Baptism : 2 1 Pillar of Cloud & Fire , c. 2 2 Red Sea : c. 21. 2 Passover and Lords Supper , 2. 1 Manna frō heavē c. 22 2 Water out of the Rock , c. 23 Adde hereunto the Brazen Serpent , c. 24. CHRIST REVEALED . JOHN 14. 6. J am the Truth . CHAP. I. HAving formerly delivered , that Christ is Truth as opposed to falsehood ; we are now to shew , that he is Truth as opposed to the shadows and figures of the old Law. In the entrance into which Treatise , we must premise some Propositions . I. That the Lord decreed to have always a Church upon the face of the earth ; for the upholding of which he upholds the world . For , 1. He will have his name confessed , and praised as well in earth as in heaven . 2. He will maintaine his publike worship by it , to distinguish heathenish Idolaters from true Worshippers . 3. To prepare true beleevers in this Church militant to that Church triumphant , and to set and polish them as living stones in this mount of the Church , for that heavenly mountaine and temple . II. For the effecting of his purpose he hath decreed , that the doctrine of salvation by Jesus Christ would be sounded out in the Church , together with the doctrine of the Law , that partly the right way of his shorship , and partly the way of salvation , might be made known and opened to beleevers . III. By the Gospel the Lord hath revealed the Covenan of grace , which is in substance but one , as God is but one and Christ is but one , who is the substance of it . As there is but one hope of one eternall life , the end of the Covenant ; and one faith which is the mean to lead to that end , Ephes. 4. vers . 5. IV. Christ , and his doctrine , the Covenant being the same yesterday , and to day , and for ever , Heb. 13. 8. for substance , altereth and differeth onely in the form and manner of dispensation ; according to which , it is diversly propounded in the old Testament and New. In the former propounded , as of the Messiah to come , from Adam unto his Incarnation . In the latter , as of the Saviour allready come , and so embraced in the Church from his first comming , to his second comming againe . V. So long as Christ was to come , it pleased God to train his Church by an heap of Ceremonies , rites , figures , and shadows , to strengthen their Faith in the 〈◊〉 〈◊〉 of him . Of which multitude of Ceremonies , if more ●p●●●ll reasons be demanded ; These may be given . 1. The nonage and infancy of that Church , which was not capable of such high mysteries , but was to be taught by their eyes as well as their ea●s . And therefore it pleased God to put the ancient Church ( even newly out of the Cradle ) under Tutors , Gal. 4. 2. and appointed divers Types and Ceremonies , as Rud●ments and Introductions , vers . 3. fitted to the grosse and weak fences of that Church , which was to be brought on by little and little , through such shadows and figures , to the true Image and thing signified , who in our Text calleth himselfe truth , in opposition to all those shadowes . Object . But the weaker and duller they were , the more need had they of clear instruction ; and God could have revealed Christ as clearly to them , as to us . Sol. But as the Lord had observed this method in creating the world , he would have darknesse go before light ; and in upholding the world he would have dawning go before clear day : So in the framing and upholding the Church , he would have Christ exhibited to the Fathers , as to the Wise men , in swadling coluts , which hid his glory . He respected them as Children ; he erected for them in Jewry a little free-schoole set up in a corner of the World ; he appointed the Law of Moses as a Primer , or A. B. C. in which Christ was to be shaddowed in dark and obscure manner ; he would that Christ should come to his brethren , as Joseph to his ; who first obscured himself to them , and afterwards made himself better known . One compares it to Noahs 1. opening the window of the Arke ; 2. Removing the covering ; 3. Stepping forth himselfe . II. Therein the wisedome of God provided for the further advancement of Christ and his Gospel ; which compared with the Law , must be manifested in great brightnesse and glory . Christ the Sonne must come in more glory , than Moses the servant . Hence John 1. 17. The Law was given by Moses , but grace and truth came by Jesus Christ. The Gospel is called grace , not because under the Law the same grace was not preached , but comparatively : that was scarce grace to this which is more full , more manifest ; as the light in the dawning , is scarce light in comparison of light at noon-day . There was grace , but here is more grace . 1. In manifestation : The light of the Sunne is sevenfold , and like the light of seven days , as was prophesied , Isai 30. 26. 2. In impleti on and accomplishment of that which was but a promise of grace in comparison . Act. 13. 32. 3. In application and apprehension by beleevers in all Countries , not onely in Judea . 4. In the groth and perfection of faith and grace in the hearts of ordinary beleevers above them . Hence Heb. 10. 1. the Law had but a shadow of good things to come , and not the Image and truth it self : that is , It had a rude and dark delineation of good things to come , as a draught made by a painter with a coale ; but the Gospel exhibites the picture it self in the flourish and beauty ; that is , the truth and being of it . Hence also Paul to the Col. 2 , 17. speaking of observances of the Ceremoniall Law , saith : they were but shadows of things to come , but the body is Christ. Whence he would have us conceive : 1. That as the body is the cause of the shadow , and the cause more excellent than the thing caused : So Christ was the cause of those Ceremonies , and more excellent than they . 2. As the shadow representeth the shape of the body , with the Actions and motions : So those rites , and Ceremonies resemble Christ in all his actions , passions , motions , as after we are to hear . 3. As the shaddow is but an obscure resemblance in respect of the body : So the Ministery of the old Testament in rites and Ceremonies is a dark representation of the body , namely Christ and his spirituall worship . 4. As the body is solid , firme , and of continuance , even when the shadow is gone : So the Ceremonies as shadows are flown away , but Christ the body and his true worship lasteth for ever . In all which Christ and his grace are advanced , as the publisher and perfecter of our salvation without any shadows ; whereas of the Law it is said : It made nothing perfect , Heb. 7. 19. III. Those Ceremonies were not given to merit remission of sinnes by them , nor to appease Gods anger , nor to be an acceptable worship by the worth of the work done , nor to justifie the observer : but to shew justification by Jesus Christ , the truth and substance of them ; to be types of him , pointing at him in whom the Father is pleased ; to be Allegories and resemblances of the benefits of Christ , exhibited in the new Testament ; to be testimonies of the promise and Covenant on Gods part ; to be Sacraments and seales of faith on the part of the beleeving Jew , exciting and confirming his faith in the Messiah . IV. God would have this heap of Ceremonies . 1. As bonds and sinewes of the ministery and publike meetings ; in which the voyce of the promised seed , and the sound of wholesome and saving doctrine might be preserved in the Church , and propagated to posterity . 2. To be externall signes of their profession , by which God would have his Church distinct from all nations of the earth . 3. To be to the unbeleeving Jewes , an externall discipline to bridle them , and an exercise to frame them ( at least in externall conversation ) to the Policy , and Common-wealth of Moses ; for else they must be cut off , and excluded . V. Gods wisedome in appointing these Ceremonies ; 1. Appointed a certaine observation of the line & tribe whence the Messiah should come according to the promise . 2. Enjoined a certaine provision for the Ministery , which had no certaine part of the Land allotted to them . 3. That the poore might be so provided for , as that there might not be a beggar in Israel . The former propositions and reasons being delivered by way of Preface , we now come to shew that which our Text properly calleth for , that is : wherein or how Christ is the truth of those figures , and the body of those shadows of the Ceremoniall Law. Christ was figured in the old Testament by holy Persons , and by holy Things . Of the most holy and eminent Persons who were figures of Christ , I will propound some instances . CHAP. II. 1. Adam a type of Christ. THe first of them is the first Adam , who was so lively a representation of Christ , as that Christ is often called the second Adam , Rom. 5. 14. Adam was a figure of him that was to come . We will gather the resemblances between them into four generall heads . I. In respect of Creation . 1. Both of them were Sons of God , the one by eternall generation , the other by grace of creation . 2. Both were men , Adams red earth ; the first in his matter , the second not in his matter onely , but also in his bloudy passion . 3. Both were Sons of one Father , and both men but of no man their father , neither of them having any other father but God. 4. Both created in the Image of God ; the former , Gen. 1. 27. the latter the ingraven forme of his Fathers person . Heb. 1. 3. 5. Both endowed with perfect wisedome and knowledge ; the first Adam so wise as that he gave fit names to all Creatures according to their natures : in the second Adam dwelt treasures of wisdome and knowledge . Col. 2. 3. 6. Both possessed of a most happy and innocent estate ; in which the one had power to persever , but not will : the other had both power and will. 7. The first Adam was made in the sixth day of the week to the Image of God : the second Adam towards the sixth age of the world , appearing to restore that Image which the first Adam quickly lost . II. In respect of office and soveraignty . 1. The first Adam was owner of Paradise , the heir of the world ; soveraigne Lord of all Creatures , to whom they came for their names ; the second Adam is Lord of heaven as well as earth , heir of the outmost bounds of the earth . Psal. 2. 8. Commander of all Creatures ; whom the winds and sea obey ; whose word the divels tremble at ; and he keeps his soveraignty which the first Adam lost . 2. Adam was appointed to keep the Garden and dresse it , Gen. 2. 15. Christ the second Adam was set apart to sanctifie and save his Church , the Garden and Paradise of God , Ephes. 5. 26. 3. Adam was King , Priest and Prophet in his family : so is Christ in the Church , the family and houshold of faith , Rev. 1. 5. As Adam was the first Minister of the word in the Church , delivering the promise of the blessed seed with certaine rites and Ceremonies to his Children , and they to their posterity : So the second Adam is the chief Prophet and Doctor of his Church , who alwaies prescribed the pure worship of God for matter and manner in the Churches of all ages . III. In respect of Conjugation . 1. Adam sleeping Eve is formed : Christ dying the Church is framed . Eve is taken out of Adams side , while he sleeps : out of the second Adams side , while he was in the sleepe of death , issueth the Church . 2. Eve was no sooner framed , but as a pure and innocent spouse she was delivered by God to Adam , yet in innocency : so God the Father delivered the Church as a chaste and innocent spouse to be married to the second Adam for ever , to be bone of his bone , and flesh of his flesh . 3. Of Eve marryed to Adam he receives both a Cain and an Abel into his house : so the second Adam had in his visible Church both elect and reprobates , sound and hypocrits , as by many parables is signified ; as of the field ; the net , &c. IIII. In respect of propagation . 1. Both of them are rootes , both have a posterity and seed , Isai. 53. 10. 2. Both of them convey that they have unto their posterity , Rom. 5. 12 , 14. As by the first Adam sinne , and by sinne death came over all men : so by the second Adam came righteousnesse , and by righteousnesse life on all beleevers ; and herein especially was the first Adam a figure of him that was to come . 3. As the first Adam merited death for his posterity : so the second Adam life for all his . Application followes . I. To note the honour and antiquity of the Ministery , which not the first Adam onely , but the second also exercised . Despise at thy perill what they so honoured ; think it too base for thy self to attend , for thy sonnes to intend : Neither the first Adam Lord of the earth , nor the second Adam Lord of Heaven and earth did so . II. To note the antiquity and authority of the doctrine of free grace by the merit of the Messiah , which both the first and second Adam taught : neither of them ever dreamed of the doctrine of workes and humane merits . What Adam learned of God in Paradise , he taught to his posterity ; what his posterity heard of him , the same they delivered and left to their children ; but they never heard nor taught any other way to salvation , but by the promised seed : so also what the Disciples heard of the second Adam , that they taught to the Churches ; but they heard the same of him . Act. 4. 12. And our doctrine being the same with theirs , is not new , but more ancient then any other . For as this is the honour of all truth , to be before error and falshood : so of this truth , to have precedency of all truthes ; It truely pleadeth antiquity , therefore verity . III. In that the Church comes out of Christs side , being in the sleep of death , as Eve out of Adams he sleeping , we learn to seek our life in Christs death . That death should be propagated by the sinne of the first Adam , was no marvell : but that life by the death of the second , is an admired mystery . Here is the greatest work of Gods power fetched out of his contrary ; of ranke poyson a soveraigne remedy by the most skilfull Physitian of hearts . Let the Jewes scorn a crucified God , and refuse the life offered by a dead man ; they know not the Scriptures , nor the power of God ; who can and doth command light out of darknesse , life out of death , all things out of nothing . How easily can he repaire all things out of any thing , who can fetch and frame all things out of nothing ? He is of power to make of clay and spittle ( fit to put out the sight ) a remedy to restore sight . He can as easily save a world by the death of his Sonne , as multiply a world by the sleep of Adam . IV. Labour to be ingrafted into the second Adam , that as thou hast born the image of the earthly , so thou maist bear the image of the heavenly , 1 Cor. 15. 49. 1. Because the second Adam repaires whatsoever we lost in the first . By the first we are enemies to God , by the second we are reconciled to him . By the first we all dye , by the second we are all made alive . 1 Cor. 15. 22. By the first we are left to Sathans power , by the second we are guided by the spirit of God. By the first we lost all the Creatures , by the second we are restored to the holy use of all . By the first a necessity of death is brought in , Heb. 9. 27. it is appointed for all men once to dye , and then commeth judgement ; but by the second we have a recovery of the blessing of immortality and life . Whatsoever the first Adam brings into the world by sinne , the second carries out by his righteousnesse . 2. Because by Christ the truth we recover more than we lost , or ever should have by the Type . For so the Apostle , Rom. 5. 16. the gift by the second Adam hath exceeded the offence of the first . That as the first Adam by eating the forbidden fruit hath powred all evill into the souls and bodies of all men , though they eat not of the forbidden tree : So the second Adam by regeneration is made righteousnesse to those who had wrought no righteousnesse , and powred all good things into the souls and bodies of his members . The first Adam by sinne helps us into misery : but the second Adam not onely helps us out of misery , but advanceth us to the highest dignity ; to be , of sons of wrath , sons of God ; brethren of Christ ; members of his body ; heires of the kingdome of heaven . By Adams sinne we are all driven out of Paradise , and earthly pleasure , in which we should have enjoyed an inconstant happinesse : but by Christ we are brought into the heavenly Paradise , our Fathers house . By Adams sinne we became unjust : but by Christs holinesse we are not just onely , but sanctified , graced , confirmed , glorified , into whom by faith we come to be ingrafted . CHAP. III. 2. Noah a type of Christ , 7. wayes . THe second instance is Noah , a manifest type of the true Noah , and that in seven respects . I. Both were fore-prophesied of to be Saviours , Gen. 5. 29. Lam●ch begat a son and called his name Noah , saying : This shall comfort us concerning our workes , and sorrow , and curse of the earth ; therefore he called him by a name signifying ceasing , or rest : So of Christ , Mat. 1. 21. thou shalt call his name Jesus , for he shall save his people : He shall be the true Noah that shall cause Gods wrath to cease , and bring the afflicted soule to true rest and tranquility . II. Both are said to be just and perfect ; both said to walk with God ; and both to finde grace and favour with God. 1. Noah was just in his generation : So was Christ ; have nothing to do with that just man , saith Pilates Wife , Mat. 27. 19. But with difference ; Noahs righteousnesse was imputed , being righteousnesse of faith , Heb. 11. 7. Christs was inherent , a righteousnesse of nature , person , and heart . 2. Noah was a perfect and upright man , Gen. 6. 9. that is , not defiled with Idolatry , false religion , opinions , or externall crimes , but Christ was perfect simply and absolutely , Noah but comparatively . Noah was perfect but in part : Christ perfectly perfect ; Christ Legally ; Noah Evangelically . Noah perfect by the perfection of another : Christ by his own . Noah perfect because without open crime : Christ being without sinne . 3. Both walking with God , found grace with God. Noah , Gen. 6. 8. Christ , Luke 2. 40. 52. But Noah found grace by acceptation and imputation : Christ by compleat merit and satisfaction . Christ found grace by his own perfection and justice : but Noah cloathed with Christs . III. Both of them were Preachers of righteousnesse . But Christ preached his own doctrine , Noah Christs . Both invited unto repentance . Both called men to avoid the Judgement to come . Both lived and preached in a most corrupt age , when there was a generall defection both in doctrine and manners . Both their Ministeries were despised , and that despight of both fearfully revenged ; the one by water , the other by fire and sword : both by utter desolation , as the like never heard of before . IV. Both of them makers of an Ark , and Masters of it . But Noah of a materiall , Christ of a spirituall , the Church . Noah to save sinners from the deluge of waters temporall : Christ to save sinners from the deluge of Gods wrath eternall . In the making of their Arkes they are very like . 1. Both doe all about their Arkes at Gods commandement . For as the Lord did not hide from Noah his decree , Gen. 6. 13. So he communicated his whole will and counsell to his Sonne concerning the salvation of the Church , Joh. 8. 26. 2. As Noah takes many trees at Gods commandement , and strongly eloseth them together , and pitcheth them within and without against the waters : So doth Christ make choice of trees of righteousnesse , the planting of the Lord , and compacts them together by the bond of the Spirit , glewes and fastens them together by the glew of Christian love , and pitcheth them within and without , fortifies and strengthens them against the waters of affliction , temptation , persecution , that none shall drown or overwhelme them . 3. As Noah prepared divers roomes in the Ark for divers creatures : So Christ in his Ark appoints divers places and functions for beleevers here , and prepares in his Fathers house many mansions for them hereafter , Joh. 14. 2. And as Noah receives into the Ark clean and unclean creatures and persons , a Sem , and a Cham : So the Lord Christ into his militant Church , all sorts of Nations , sexes , persons , conditions ; Jewes , Gentiles ; men , women , noble , ignoble ; beleevers , and unbeleevers ; hypocrites , and sound Christians . On this floor is wheat and chaffe . 4. As Noah made a window into his Ark , to give light to the creatures within : So Christ , by the Gospel preached in the Church , enlighteneth the mindes of those that are within ; without which light let in , they should sit in everlasting darknesse . 5. As Noah by the same direction makes a door to enter into the Ark , and but one door for so very great a building : So there is but one door to the great building of the Church dispersed farre and wide , and this is Christ himself , Joh. 10. 7 , 9. 6. As Noah the Master of the Ark enters into it , and receives and saves all that enter in with him ; for which purpose he is contented to be tossed up and down by those most raging waters , and had no more freedome from fear and danger than others in the Ark : So Christ the Master of his Church , to save his Church , himself enters into it , and is admitted into it by the waters of Baptism ; and was contented , for the saving of others , to be tossed with waves and billowes of affliction , ignominy , shame , sinne , curse , yea , the torments of hell . That his Church might be in safety with him , he will be in danger with her , and every way to help her , will be everyway like her in all things , sinne excepted . V. Both of them were repairers of the world , From Noah descended all the inhabitants of the earth : from Christ all the inhabitants of heaven . The world again was re-peopled and replenished by Noahs posterity : the Church and every member is Christs posterity . Both of them were preservers and providers for all sorts of Creatures : But Noah as a steward ; Christ as Lord and owner of them : Noah for a few , Christ for all : Noah for a year and a little more , Christ perpetually . To both of them the creatures came in , and were obedient to them . Though never so fierce and savage out of the Ark , yet in the Ark they were mild and tame : So to Christ the windes , seas , devils obey ; and if Lyons and Cockatrices come into the Ark and Church , they become as Lambs and little children , putting off all fiercenesse , Isa. 11. 6. VI. Both of them offered a sacrifice of rest , and sweet savour to the Lord , Noah , Gen. 8. 21. As men are delighted with sweet savours , so was Noahs sacrifice pleasing to God. But his was a sacrifice but of testification , witnessing his faith and thankfulnesse : The sacrifice of Christ was a perfect satisfaction , in which he offered , not the bodies of clean beasts as Noah , but his own body as a Lamb without spot , not upon an Altar built by Noahs hand , but upon the Altar of his Deity , not ascending to heaven by ordinary fire , but offered through his eternall spirit , compar'd to fire , Heb. 9. 14. And therefore must fully satisfie his Fathers justice , appease his wrath , and be most acceptable in it self , and must bring Noahs , and all other sacrifices into acceptance . And from hence it was , that with both of them God did make a covenant of grace for their posterities , that he would never break out in such wrath against them , confirming the same unto the posterity of Adam by the sign of the Rainbow , and to the posterity of Christ by the Sacrament of Baptisme , and the Lords Supper . VII . Both of them sent a Dove out of the Ark. Noah when the waters asswaged , and much of his fear and danger was past , sends out the Dove , who brought an Olive branch , a sign of joy , comfort , and abating of the waters : So Christ Jesus , his sufferings and labours being ended , sent his Spirit forth ( which had lighted as a Dove on him ) and brings joy , and peace , and comfort into the hearts of all beleevers , bringing in a testimony , that Gods wrath is appeased , the waters are diminished , his love and favour returned , which is better than life . I. In the type and truth learn : If all the world about us be given to wickednesse , and we be cast into never so wicked an age , then to labour to shine in the middest of a naughty generation , Phil 2. 25. It is a singular praise to be a Lot in Sodom , and in a corrupt age to be unlike sinners . For light to shine and shew it self in darknesse , is beautyfull and glorious . Let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . To shew our selves sonnes of God , and children of light among enemies of God and light is a singular honour . Noah fashioned not himself to those corrupt times ; nor Christ to the evill behaviour of that age . Never had Christians more need among so many wicked fashions to be exhorted , not to fashion themselves to the world . If a Preacher hold on a preacher of righteousnesse in singlenesse and sincerity of heart , not fashioning himself to the present temporizers and men-pleasers , Let all the world scorn , oppose , traduce him : If a private man hold forth the word of life , and in blamelesse and pure conversation walk in a way which leadeth against the stream and common current of the corrupt age : Both the one and the other have heer the type and the truth , Noah and Christ presidents for the like actions , precedents in the same way . II. In them both learn : That these are the days in which we must expect our Lord to judgement . As it was in the days of Noah , &c. So shall the comming of the Sonne of man be . As those sinnes in Noahs time brought the deluge of water : the same sinnes now reigning , shall bring and hasten the destruction by fire prophecyed , 2 Pet. 3. The sinnes are these . 1. The sonnes of God marry with the daughters of men : that is , the godly with the ungodly , religious with the superstitious , beleevers with infidels . 2. Horrible contempt of the word . As Noah preached by the power of the Spirit , and Christ himself by the Spirit , so as never man spake ; yet both were despised , and the Spirit resisted whereby they spake : So now godly Ministers must not think much to be despised in their Ministery ; for as it was in the days of Noah and of Christ , So Christ hath told us it must be . 3. Prophanenesse of the Ministery , and generall malice against sincerity . As in the dayes of Noah , many Wrights and workmen were busie to prepare an Ark for others ; but themselves neither entred into the same , nor saved by the same : And as in the dayes of Christ , the Scribes and Pharisees professed themselves chiefe builders , but refused the corner stone , and neither entred themselves nor suffered others , but envy Christ they could : So shall it be in the dayes of the Sonne of man. 4. In the common-state , and men , apostacy , security , sensuality ; men eat , drinke , marry , but know nothing of judgement , that is , will not know : So shall the comming of the Sonne of man be , Mat. 24. 39. III. In that Christ is the true Noah , all the true members of Christ ( who are carefull to prepare them an Arke , and to get within the Arke of the Church ) have solid and strong comfort . For , 1. He is ready to receive all that come unto him : who calls all the weary : as Noah readily received all that offered themselves unto him . Let not thy sinne discourage thee , be thou never so uncleane , get once into the Arke , and thou art safe . 2. As Noah himself entered into the Arke , and abode there all the time of danger , and tossing by the waters : so our Lord abides still in the same ship of the Church with us : he is so much the more compassionate to us , as he is acquainted with our sorrowes : and though the danger and fear be never so much , we shall fare no worse than himself will , who in all our troubles is troubled with us and for us . 3. As Noah pitched the Ark within and without , and so fenced it against the waves and raging billowes and surges of a world of seas : So doth our true Noah strengthen his Arke and Church partly with his promise , partly with his prayers that their faith faile not , as with pitch within and without , so firme and sure , as let this little Arke of the Church be tossed upon the waters of affliction , and tried by never so many temptations , and persecutions in this sea of the world , it is so fenced & pitched , that it shall never miscarry . Noahs Arke indeed by tossing & beating of the waters may be weakned and made worsei but Christs Arke the Church , is made better and stronger by trials and afflictions , It is good for me that I have been afflicted , that I may learn thy statutes . Noahs Arke at last shall putrifie and perish , but Christs Arke shall never perish , but at last be more perfect and glorious . 4. As Gods Covenant with Noah was his safety in the Arke : ( for looke upon the Arke floating above water laden with heavie burthen , fenced against the waters with a little pitch , perhaps not very skilfully , that being the first vessell that ever was made for the water ) without Anchor , mast , sterne , Pilot , or Master to govern it ( for Noah was shut in by God ) how should it be but carried by windes and waves upon rocks , or hils , or sands , or trees , or buildings , and so in an instant split all to pieces , but that the Lord was Stearsman of all that voyage ? So the safety of the Church is , that it hath so faithfull a Pilot , whose Covenant made in his Church is the wall and defence of his People , more stable than the foundation of the earth . Which made David to glory : Though the earth be moved , and the mountains tumbled into the sea , yet the Church may glory in the salvation of her God. In our lesser trials , stormes , oppositions , look to God our safety ; be within the Arke , God will provide for thy safety . 5. The Arke had a time to be freed from the deluge of waters : So the Church hath a time for her deliverance , Rev. 7. 14. Psal. 55. 22. 6. When the flood of waters bated , the Arke rested on the mountaine of Ararat , Gen. 8. 4. So when the waters of affliction are dried up , the Church hath her rest in the holy mountaine of God , Psal. 15. CHAP. IV. 3. Melchizedek a type of Christ. HEbrews 7. 3. He was likened to the Sonne of God. We must search wherein and how Christ was the truth of that figure . I. In the notation of his name Melchizedek signifieth King of righteousnesse : Our Saviour was indeed properly King of righteousnesse , Heb. 7. 2. Isai. 11. 4. Psal. 45. 6 , 7. thy kingdome is a scepter of righteousnesse , thou lovest righteousnesse , Mal. 4 , 2. Christ the Sonne of righteousnesse shall arise . From him all have righteousnesse as from a fountaine . II : In his Office. 1 : He was King of Salem , of peace : So Christ is called , the Prince of peace , Isa. 9. 6. not of a corner , but of all the world ; and of Salem , that is , of Jerusalem , Psal. 2. 6. I have set my King on Sion . On his shoulders was the government laid . Of whom Zach. 9. 9. O Jerusalem , behold thy King commeth unto thee , he is just and saved himself , poor and riding upon an asse : but with this difference , Melchizedek brings peace earthly , temporall : but Christ is our peace , Ephes. 2. 14. by whom we have peace with God ; he guides our feet into the way of peace , and leades us to peace eternall : So he was true king of true peace , so was not Melchizedek . 2. Melchizedek was not onely a King , but Priest of the most high God , Gen. 14. 18. So Christ was both King and Priest ; King , Revel . 1. 5. Prince of all the kings of the earth ; Priest , Heb. 4. 14. Our great high Priest. This was not usuall in the Jewes Policy , or progeny of David , to whom onely the kingdome was promised : neither would God admit the mingling of these Offices among them , as in Uzziah , 2 Chron. 26. But as this dignity was reserved unto Christ : so was it dispenced with in his speciall figure to be both a great King and Priest. III. In his originall . Without Father or Mother , genealogy , beginning or end of dayes ; without kindred , that is , none of these mentioned in Scripture , or in the story of his life . Although he had both father , mother , kindred , birth , death ; yet the Lord of set purpose would have all these concealed in scripture , that he might be a more expresse type of Jesus Christ , who was truely without father as man , That holy thing which shall be born of thee , shall be called the Son of God ; without mother as God , without kindred according to his Deity , in respect of his Divine nature without generation , for who can declare his generation ? Isa. 53. 8. seeing he was before all worlds eternally begotten of his Father . And whereas Melchizedek onely had no beginning or end of life expressed : Christ is onely truly without beginning , neither shall have any end ; for he is the beginning and the ending . And although his humanity had genealogie , beginning , and ending of life , yet as he was the word he had none . And although as the So●●e he was from the Father ; yet as God he was from none , but as the word was of himself . Here also is a difference ; Melchizedek was without genealogy according to Scripture : Christ according to nature . IV. In the excellency of his 1. Person , 2. Priesthood . 1. For excellency of Person . 1. Melchizedek was greater than Abraham ; for he blessed Abraham , and the greater blessith the lesser , Heb. 7. 7. signifying Christ the fountain and originall of all blessing in heavenly and earthly things , Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army , returning weary from the battell and journey , with bread and wine . Here Abraham was a receiver . Melchizedek a giver ; a manifest type of Jesus Christ , refreshing and comforting all his followers , and members of his militant Church in their journey and wearinesse , with his word and Sacraments . Matthew 11. 28. I will refresh you . 3. Melchizedek was man onely and sinfull : Christ God and man without sinne . Melchizedekas the sonne of God. Christ indeed the Sonne of God. 2. For the excellency of his Sacrifice , or his Priesthood , which was greater than Aarons . For , 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek , Heb. 7. 9. and the inferiour payes tythes to the Superiour : Such is the Priesthood of Christ after ▪ the order of Melchizedek , not of Aaron . 2. In regard of the entrance . Melchizedek was not annointed with materiall oyle as Aaron , nor received his Priesthood from any other , but onely so declared by the mouth of God : So Christ succeeded none , received his Priesthood from none , but annointed by the Spirit of God , Luke 4. 18. and made a Priest by the Oath of God , Psal. 110. 4. The Lord sware and will not repent , thou art a Priest for ever after the order of Melchizedek . 3. In regard of the continuance of his Priesthood . For as he receives it from none , so he passeth it not to any other , nor any can succeed him ; but he endureth ever , having an everlasting Priesthood , Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest , and universally and finally in the death of our high Priest : But Christ is eternall , who died , but rose again , figured in Melchizedek . I. If Christ be the true Melchizedek , then must he needs be greater than Abraham , though the Jewes vainly gainsay it , Joh. 8. 53. To him all our tythes and offerings , due from Abraham to Melchizedek . He is blessed and Prince onely , the King of kings , and Lord of lords , unto him be honour , and power everlasting , 1 Tim. 6. 15 , 16. So the four and twenty Elders , Revel . 11. 15 , 17. And Angels , Beasts , Elders , and all creatures , Revel . 5. 11 , 12 , 13. II. For the comfort of the Church , that Christ is the true Melchizedek , both a Priest and a King. 1. As he is a Priest we are assured of a perfect reconciliation by his all-sufficient Sacrifice . 2. Of sound instruction , for the Priest must teach the Law , his lips must present knowledge . Joh. 4. 25. When the Messiah is come he will tell us all things . We detest the blasphemy therefore that tells us , that he hath left an imperfect doctrine , that must be eeked with traditions . 3. Of his blessed intercession , which is meritorious and acceptable . Samuel out of his love to the people , 1 Sam. 12. 23. saith thus , God forbid that I should sinne , and cease to pray for you ; but I will teach you the good way : Christs love to the Church is no lesse ; therefore he will both teach and pray . 4. Of powerfull protection and safety . For he is not our Priest onely , but our King : not our Doctor onely , but our Defendor ; not a Priest onely to pray , but a King to obtain for us , and bestow on us what he prayes for . What if he had never so much power in teaching , if he were impotent in defending ? But he is King of peace in himself and unto us . We have a powerfull advocate in heaven . They never tasted the sweetnesse of this doctrine , that seek after any other Mediator . III. Hence is the happinesse of the Church . As Melchizedek blessed Abraham : So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham , Ephes. 1. 3. with all spirituall blessings in Christ Jesus . But with difference , Melchizedek onely pronouncing blessing , Gen , 14. 19. Blessed art thou of God possessor of heaven and earth : But our Melchizedek meriteth and bestoweth blessings of higher kind also than could Melchizedek . For , 1. Christ blesseth by meriting blessing , through his most perfect sacrifice pacifying his Fathers wrath : Melchizedek offered no such sacrifice to no such effect , his was accepted by mercy , not for merit , not for his own sacrifice , but for Christs . 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored , a more effectuall blessing than Melchizedek could procure : His sacrifices could onely signifie these in the Messiah's , not actually apply them . 3. By gathering , calling , ruling , and preserving in spirituall life his whole Church , as members of his own body , and by the donation of his spirit : none of which blessings Melchizedek could give . 4. By bestowing eternall life on beleevers , here in the first fruits , hereafter in the harvest : whereof Melchizedek must be a receiver from him the fountain , not a giver , 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospel , and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word : which Melchizedek could not doe . Therefore a greater than Melchizedek is here , and a greater blessing than Abraham received from him . Let the world curse , wicked ones rage and revile against the Church and Members , yet as Isaac said of Jacob , Gen. 27. 33 , I have blessed him , and therefore he shall be blessed ; the same will Christ not say onely , but accomplish to them . IV. Hence is the stability and perpetuity of the Church and members . That Christ is the true Melchizedek , that is , an eternall Priest ; the Church must be eternall . For a Priest cannot be without a Church , nor an eternall Priest without an eternall Church , but of Christ it is said , thou art a Priest for ever . Therefore Tyrants shall not waste it , time shall not out-last it , death shall not hinder the being and happinesse of it , no more than it could the eternity of the Priest himself , who rose gloriously from the dead , so shall the members . How happy a thing is it to be of this houshhold . V. The excellency of Christs Priesthood above the Leviticall . This is the scope of the Apostle in describing Melchizedeks Priesthood so largely . For the Leviticall Priests were homagers to this , yea , to the shadow of it in Melchizedek , while they were in Abrahams loines 1. They were men onely of men : Christ the Sonne of God , true God and man. 2. They were sinfull men , and must offer first for themselves , and then for others , Heb. 5. 3. But Christ was sinlesse , he needed not offer for his own sinnes , Heb. 7. 26 , 27. 3. For their office , they were but ministers of holy things , and of salvation propounded in them : Christ because of this order was author of salvation to all that obey him . , Heb. 5. 9. 10. 4. They were many , and all ministers of a temporary covenant : but he is but one , who hath obtained a more excellent office , in that he is Mediator of a better testament established upon better promises , Heb 8. 6. For the promises of the covenant of grace are more excellent than those of the Legall covenant . 5. They offered often , and the repetition of sacrifices argued their invalidity and imperfection : but he offered but once , and needed not doe it daily , Heb. 7. 27. which argued the perfection , Heb. 9. 28. 6. They offered the bloud of beasts which could not expiate sinne , nor wash the conscience of the sinner , farther than purifying the flesh : but he ( not with bloud of bulls and goats , but ) with his own bloud entred once into the holy place , having obtained an eternall redemption , Heb. 9. 12. and this bloud purgeth the conscience from dead works , verse 14. 7. They served in an earthly fading Sanctuary made with hands , and entred into an holy place which perished and failed , according to that elementary and temporary worship● but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man , Heb. 8. 2. this tabernacle is his own blessed body , in which he performed all his service , called , chap. 9. 11. a great and more perfect Tabernacle not made with hands , and verse 24 , is now entred not into holy places made with hands , but into the very Heaven , to appear in the sight of God for us . 8. They all ceased , dyed , one succeeded another ; as mutable was their whole service , which also ceased and deceased , and gave place to the truth of it , when the fulnesse of time came : but this true Melchizedek , being without beginning or end of dayes , hath an eternall Priesthood , Heb. 7. 24. and therefore neither hath nor needeth any successor in earth . Whence every repetition of his sacrifice , bloudily or unbloudily in the Masse , is an high and hatefull blasphemy , a denyall of Christs person to be above the person of Melchizedek , and of his sacrifice to be above Aarons , or that it was offered by the eternall spirit of his Deity . VI. The excellency of the person shewes the greatness of the Sacrifice , the greatness of the sacrifice the greatness of the sinne , Melchizedek , because he was but likened to the Sonne of God , Heb. 7. 3. could not offer a Sacrifice to take away sinne : he must be the Sonne of God indeed , and God himself that must doe that . The least sinne , which we account so light , could never be expiated , but by the bloud of him that is God as well as man. All created strength cannot stand under the burthen of the least sinne . Therefore in the worthiness of this person see the unworthiness of thy sinne , to hate and abhorre it , and thy self in dust and ashes for it . An hainous and execrable offence were that , which nothing could take away but the death of the Prince . CHAP. V. 4. Isaac a type of Christ. I. IN his birth , Isaac the sonne of Abraham the father of the faithfull : a promised seed long before he was born , in whom all the nations of the earth should be blessed . Yea , so strange was his birth , as that he was not to be born by the strength of nature , but of Sarahs dead womb , when it was not with her as with other women : Insomuch as when the Angel fore-told it to her , she thought it impossible , Gen. 18. 12. So Christ the sonne of Abraham commonly so called , the onely Sonne of God by nature , who is the Father of all the faithfull , who are taught to say ; Our father , &c. The onely true promised seed long before prophecied of , and expected of beleevers before his manifestation about four thousand yeares . Borne and incarnate not by the strength of nature , but by the power of the holy Ghost after an unconceiveable manner ; so as when the Angell told his mother Mary of his miraculous manner of birth , she thought it impossible , and said , How can this be ? Luk. 1. 34. And in him onely the whole spirituall seed of Abraham , all Gods people of Jewes and Gentiles were blessed , Psal. 72. 17. the Nations shall blesse him , and be blessed in him . Which Prophecy cannot be understood of Salomon ; for scarce his own nation was blessed in him , who by his sinne lost tenne tribes of twelve from his own sonne : and verse 5. they shall fear him so long as the Sunne and Moone endure from one generation to another , verse 11. all Kings shall worship him and serve him : and , verse 17. his name shall be for ever : all these are true in Christ onely . Thus as Isaac was founder of a mighty state : so Christ of all the Church of God in all nations onely blessed in him . As Isaac was his fathers heire : So Christ heire of all things , Isaac hath goods onely . II. In his suffering . 1. Isaac was circumcised the eighth day : so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael , Gal , 4. 29. So Christ by Herod , Mat. 2. 3. Isaac carried the wood of the burnt offering upon his shoulders even to mount Moriah , Gen. 22. 6. So Christ carryed the Crosse on which he was to be nayled , even to Golgatha . 4. Isaac was led away as a Lamb to the slaughter : So Christ was lead away , Joh. 19. 16. to death . 5. Isaac without reply submitted himself to his father even to the death ; suffered himself to be bound on the wood , and yeelds himself burnt offering unto the Lord : Even so Christ without reply was obedient unto his father unto the death , and was content to be bound , not as Isaac for himselfe alone , but for us and them ; and layd down his life a whole burnt offering , and a ransome for many , Joh. 16 28. Thus were both Lamb-like sufferers , both bear their Crosse , both without reply led away , both bound and fastned on the wood , both willingly obedient to the death . III. In his offering , 1. Both sonnes , onely sonnes , innocent , beloved of their fathers ; Abraham did all at Gods Commandement , and lifted up his hand : So Christ by the determinate counsel of God was delivered by wicked hands . Abraham offers his sonne freely : God more freely offers his sonne out of his bosome . 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne ; and Isaac riseth as early to obey his Father : So the Jewes by Gods permission break their sleep , and early in the morning proceed to the condemning of Christ , who is called the Hinde of the morning . Psal. 22. 1. compassed with dogges that hunted his life ; and Christ , as another Isaac , after his passion rose early in the morning to fullfill the work of his father . 3. Neither of them must be offered every where or any where but both in a mountaine , and such a mountaine as must typifie Christs humane nature . MountMoriah must bear the Temple built by Salomon , a type of Christs body , Joh. 2. 19. Mount Calvary must bear the body it self ; and these two hills , if they be not one and the same ( as Augustine thinks , and it is not unprobable but that Golgotha was the skirt of Moriah ) yet could they not be farre distant , the one being within the gate of the City , and the other not farre without , the nearest to the City of all . 4. The Father layes first the wood upon both , and then both upon the wood , both must feell the weight of the wood , no small wood to burne a man , a whole burnt offering as Isaac : but the wood which Christ bore was farre heavier . 1. For the greatnesse of the burthen . 2. For the burthensomenesse of our sinnes Isai 53. 4. He bare all our diseases . And then both by Gods appointment were bound on the wood , fastned hand and foot , not that either was unwilling , but to retaine the manner appointed for a sacrifice . 5. Isaac must be offered alone , the servants must stay at the foot of the hill a farre off , little knowing th businesse and sorrow in hand : So Christ must tread the Winepresse alone , Isai. 63. 3. the Disciples fear and fly , and little consider the agony of their Master . 6. The Father carrys in his hand the sword and fire against his own sonne ; the sword signifying the justice of God , the fire his burning wrath against the sinnes of men : Both bent against Christ , both sustained by this Isaac ; in whom the justice of God is satisfied , and the flame of his wrath extinct and quenched . IV. In his scape and deliverance . 1. The blow is a fetching , but Abraham must hold his hand , Isaac's flesh must not be pierced or cut : The souldiers ready to break the leggs of Christ ( as of the two theeves ) must stay their hands ; not a bone of him must be broken . 2. Isaac offered , and three dayes dead in his Fathers purpose and minde , yet dyed not , but his Father received him as from the dead : So Christ offered upon his Divinity dyed not , and his humanity dead in the belly of the earth , after three days he revived , and raysed himselfe againe to dye no more . So both were delivered from death the third day : wherein the Apostle plainly makes him a type , Heb. 11. 16. from whence he received him as in a type or resemblance , that is , to be a type or resemblance of Christs resurrection from death . 3. The Ramme that was offered for Isaac was caught by the head among the thornes , and hanged in a bush : Christ our sacrifice was hanged on a tree crowned with thornes , and so hung on the Crosse to expiate our sinnes compared to thornes and bryers , which would for ever have held us if they had not held him . V. In his mariage . 1. Rebeckah was fair and beautyfull : so the Church is faire in the beauty of Christ , and fair within . 2. She was of his own kindred and flesh , Gen. 24. 4. so Christs spouse is of the same flesh which himself assumed . 3. She was wooed by his Fathers servants , and brought forwards towards Isaac : so the Church is wooed by Pastors and Preachers , the servants of Christ , and so brought forwards by his friends towards the bridegroome . 4. She resolved to forsake all her friends and comforts to come to Isaac : so the Church forsakes all in affection and actually , being called to enjoy her head and husband Jesus Christ. 5. She decks her selfe with jewels and trims her self before she comes to Isaac , but covers all with a vaile : So the Church prepares her selfe as a Bride for a Bridegroome , trims her selfe with faith and grace as Jewels , but covers and vailes all with humility , modesty , shamefacenesse , as not worthy to be seen , much lesse matched to such an husband . 6. In her comming towards Isaac , Isaac meets her : so the Church cōming towards Christ he meets her a far off . 1. by his grace of election . 2. By his most intire love and affection . 3. By most gracious acceptation . 4. In person and Incarnation . 5. In glory and power at the last Judgement for her finall salvation . I. In the type and truth note a pattern by which to frame our obedience . Phil. 2. 8. Let the same minde be in us that was in them . 1. To be humbly obedient unto our father as they 2. Having never so difficult a Commandement . As Abraham rose early to obey God : and Isaac as early to obey his Father , and Christ was content early in the morning to be prosecuted to death : so let us not procrastinate , but hasten to our duty , especially to our sacrifices of prayer and prayses early in the morning . Psal. 108. 2. 3. As Ahraham in offering , or Isaac in obeying consulted not with flesh and bloud , acquainted neither Sarah nor the servants , nor consulted with humane wisedome to hinder obedience : no more must we in our obedience . So Paul Gal. 1. 16. professeth of himselfe that he communicated not with flesh and bloud after he had a calling . If flesh and bloud will object any thing against obedience , and extoll it selfe against the knowledge of God , bring it captive into the obedience of Christ , 2 Cor. 10. 5. 4. Obey in suffering , as well as in doing ; dayly take up our crosse ( as both they carryed the wood of their offering ) and not repine nor reply . We must not think that by carrying our crosse we can performe the work of our redemption , for to that end it was carried by Christ onely ; yet we must carry it so farre forth as he is a patterne for our imitation , yea , that we may be conformable to the image of Christ , Rom. 8. 29. 5. For the measure , stick not at heavy crosses and burthens , they carried heavie loads of wood . We must not love our lives to death , if God call us thercto . For both they were obedient unto death , Phil. 2. 8. Such a testimony is given of the Saints , Revel , 12. 11. they loved not their lives unto the death . Now thus to frame our obedience are required two rules . I. A change and renovation of our crooked and corrupt nature , which is ever rebelling against the law of the mind . Nothing ( we say ) is hard to good will : But this good will is not to be found but in such as are regenerate by the Spirit of God , who hath made it of an unwilling , a willing will. And till this change be made , every commandment is impossible , and an intolerable yoke . Let Christ give the same commandement to the young man , and to the disciples , of leaving all and following him , it is an impossible taske to the one , yet in his naturall estate , but an easie yoke to the other , who with the commandement receive some secret power to draw them to obedience . Let the word command an angry , furious , natural man to forgive his neighbour that wrongs him , and blesse him that curseth him , and doe good for evill , and recompence love for hatred : Oh this is an impossible commandment , and flesh and bloud cannot possibly brooke it ; and indeed he must be more than flesh and bloud that can heare it , he must have a spirit subduing his will unto the will of God. Let God speake ( as he did to Abraham ) to a man unconverted : Offer me up now , not thy sonne , but thy sin , thy dear lusts ; thy Usury , thy Revenge , Swearing , Lying , thy Herodias , thy Dalilah , thy Darling , thy Pride ; take the knife into thy hand , and with thine own hands kill it , sacrifice it , let out the life bloud of it : Oh what grutching , gainesaying , rising up against the word , and him by whom God commandeth ? Every naturall mans sinne is his Isaac , his childe , his best beloved , his joy and laughter , he cannot spare him , he cannot part with him . Though the Lord be in never so great haste and earnest , they be not so hasty to rise up with Abraham , early in the morning to offer up their sinnes ; a plain evidence that as yet their nature was never changed , but they are in their sinnes . Rule II. In dangerous , and difficult , or costly commandements , prop up thy faith with consideration of Gods power and truth . So did Abraham in this difficult commandement , when he might have considered of a thousand strong hinderances , he strengthened his faith by this , Heb. 11. 19. he considered that God was able to raise him up even from the dead , whence after a sort he received him . Thus he supported his faith in that word of promise , Rom. 4. 20 , 21. he considered not Sarahs dead body , but was fully assured that God ( whom he beleeved , who quickneth the dead , verse 17. ) who hath promised , was also able to do it . These two props upheld him , even the full assurance of Gods truth in promises , and power in performing them . In duties of apparant danger , the casting an eye on Gods truth and power will bring them forward , else they never come on , Dan. 3. 17. Our God is able to deliver us , and he will ; but if not , &c. So in the time of danger and deep distrhsse , cast thy selfe on the might and truth of God , who quickneth the dead , who can say to the dead live , and they shall live . In duties chargeable , if thy obedience must cost thee some part , or the whole of thy estate , looke on Gods power and goodnesse . So the prophet to Amaziah , 2 Chron. 25. 9. what shall we do for the hundreth talents ? The Lord is able to give thee more than this . Object . But I know not whether he will. Sol. Faith assures it self there is never any losse in obeying God. It knowes the way to keep Isaac , is to give up Isaac . It hath a promise , whosoever forsaketh house , lands , &c. for Christ , he shall have an hundreth fold . II. In both we have a nolable type of our resurrection . Isaac was raised the third day , as from the dead : but Christ indeed raised , not as Isaac for himselfe , but as an head for his body and members . Which assureth us 1. That we shall rise out of all petty deathes and dangers , for our head is above water . Though the billowes of afflictions inward and outward may rinse us , and run over us , yet they shall not drown us , because our head is aloft . They may threaten and affright us , but shall not drown and destroy us ; we shall wade out well enough , because they can never go over our head any more . 2. That we shall at the last day rise from all the death of mortality and corruption ; in which argument the Apostle is large to prove , that because Christ the head is risen , the members must also rise againe . For , 1. Can or will a living and powerful head be always dismembred and sundered from the body ? 2. Because Christ rose not as a private person as Isaac did , but as the first fruits of them that slept , v. 20. 3. Because Christ in his resurrection is opposed to the first Adam , v. 21. For as by the first Adam comes death on all ; so by the second Adam resurrection from the dead . This is a sure prop and stay against all the miseries & occurrences of this life , & against the bitternes of death , and horror of the grave , that we are assured of a better resurrection , else were we of all men most miserable , verse 19. III. A sweet consolation . God watched every motion in both these Isaac's offering ; how farre Abraham should go , how long , to the lifting up of the knife ; and where he should stay ; and when was fit to say , do the boy no hurt : So he watched the executioners , the crucifiers , how farre they should proceed with Christ , but stayed them from breaking his bones , and kept him from seeing corruption . So when Gods time and terme is come , the affliction and afflicter shall goe no farther ; a voyce at length shall come , and say : Stay thy hand , do him no hurt . IV. Both were delivered , but not till the third day ; the one when the knife was up , the other being dead and hopeles at least in the account of men , as appeared by the words of the disciples which were going to Emmaus . Hence we learn to make this use for the strengthening of our faith : Then to look for helpe and deliverance , when the case is desperate , and in humane sence we are gone . There is life in this comfort , which assureth us of life , even in death , as Hos. 6. 2. After two days he will revive us , and in the third day he will raise us up , and we shall live in his sight . In all wants and extreamities let Abrahams voice to Isaac comfort thee : God will provide . If Isaac see Abrahams sword in the one hand , and fire in the other ready to devoure him , yet a little while and the sword shall be put up , and the fire shall take another object . So the faithfull Sonnes of Abraham , seeing God the Fathers sword of justice drawn against them , and the fire of his fury ready to consume them , yet at length shall see by Christ the sword put up , and the fire of wrath turned againe into a flame of love and grace . Faith hath a cheerfull voyce : God will provide . Unbeleefe is full of repinings and murmurings : Oh how shall I be provided for , in this or that ? I see no meanes , &c. Here the difference holds which was between the ten spies and the two , Numbers 13. If thou see not the meanes for thy deliverance , go to the Mountaine there is a Ramme for Isaac : hasten thy obedience , and God which set thee on work , will hasten thy deliverance . CHAP. VI. 5. Ioseph a type of Christ. 4. waies . I. IN regard of his person . 1. Joseph was the first borne of the beloved Rahel , as Christ was the first borne of the freely beloved Mary . 2. Best beloved of his father , Gen. 37. 3. figuring Christ who was declared the well-beloved in whom his Father delighted , Matth. 3. 17. 3. He was very beautifull , Gen. 39. 6. and his internall beauty was more than his externall : Christ was more beautifull than the sons of men , and making us beautifull in his beauty . 4. Joseph was endued with such a measure of wisedome and understanding as none was like him , in whom Gods Spirit was . For which cause he was called Zaphnathpaaneah , verse 45. that is , an expounder of secrets : figuring Christ in whom were treasures of wisedome , and the Spirit beyond all measure ; who is therefore called the great Counseller , and the Lambe onely worthy to open the book , who onely hath the key of David to open the secret mysteries of salvation . 5. In Jacobs last Testament , Joseph is called a fruitful bough , whose branches runne upon the wall , because out of him branched two tribes , Ephraim and Manasseh , therein he was a type of Christ , who is not a fruitfull bough onely , but a root from whom all the tribes of God branch out and flourish . And whereas those tribes are come to nothing ; Christ shall see his seed , and prolong his dayes . II. In his actions . 1. Joseph was sent by his father to visite his brethren in the wildernesse : So was Christ sent to seek his brethren wandering in the wildernesse , he was sent to the lost sheep of Israel . 2. As at thirty years , Joseph was preferred to his Office by Phanaoh : so at thirty years Christ entered his Office. 3. As by Pharaoh a virgin was given Joseph to wife , verse 45. So is the Church as a pure Virgin given by the Father to Jesus Christ , as his spouse to sanctifie and save : All that the Father giveth me , shall come to me : and him that commeth to me I will in no wise cast out . 4. As Joseph out of Pharaohs garners feeds all Egypt , all his fathers house , and the nations ; whence in Gen. 49. 24. he is called the feeder of Israel , and a stone , that is , a rocke or refuge to his brethren : So Jesus Christ is the feeder of Israel , and of all the family of God in all Nations of the earth , not with temporall food onely , but with the Manna from heaven , the word and Sacraments , and his owne flesh and bloud , the incorruptible and indeficient bread and water of life . 5. As Joseph in his lowest estate was both a Lord in the prison , and a comforter of the prisoners , assuring the Butler of his life , and recovery of his place : So Jesus Christ at his lowest abasement , was Lord over death and the grave , having command of them , and his last breath on the Crosse almost comforted the poor thiefe promising him both life and glory . 6. As Joseph doth all the good he can for his brethren that had ill deserved it : For , 1. He teacheth them how to live together , and commends brotherly love and concord , fall not out by the way . 2. Teacheth them how to speake to Pharaoh , and what to demand . 3. Goes to Pharaoh , and speaks , and obtaines for them whatsoever he would , and placeth them in Goshen the fat of the land , till they come to Canaan : So Jesus Christ above all lessons commended to us the new Commandement of love , a badge of his disciples ; teacheth us how to pray , and what in the Lords prayer ; himselfe intercedes for us , and obtaineth all that good is , and provides for us in earth till we come to Canaan . III. In his sufferings and passions . 1. The archers grieved him , Gen. 49. 23. that is , not his Mistris onely and Master , but his brethren also conspire against him , although sent from his father in love , and comes in love to see how they do , and to know their wants ; yet they scorne him , behold yonder dreamer comes ; they consult to kill him , let us kill him and see what will become of his dreams : So Jesus Christ came among his own , sent from his Father in love , pitying the wanderings and wants of men ; but the Jewes scorn him for a deceiver , plot to kill him , conspire against his life . 2. As his brethren sold him for twenty pieces stript him naked , and cast him into a pit , sent hin as a slave into Egypt , where he ( being indeed free ) became a servant : So Jesus Christ in his infancy was sent into Egypt , sold by the Jewes for thirty pieces , stript naked of his apparrel , and in the form of a servant cast into the pit of death and the grave , whence they thought never to have heard more of him , as Josephs brethren did . 3. As in this service Joseph was tempted to whoredome by his wanton Mistris when they were alone , and that often and daily ; but by strength of grace stoutly resisted , yea conquered her and himself : So was Jesus Christ in the enterance of his Ministery strongly assailed by Satan to spiritual whoredome when he was alone in the wildernesse , and that often set upon ; yet by the power of the Spirit overcame and conquered , so as the evill one found nothing in him . 4. As in this service ( notwithstanding his faithfulnesse and innocency ) Joseph was falsely accused , condemned , cast into prison with the Butler and Baker : So was Jesus Christ notwithstanding all his innocency falsely accused , they lay things to his charge he never knew , as falsly condemned , bound , yea fastned to the crosse between the theeves , and cast into the grave as into a prison , till the time of his deliverance came , that he was taken out from prison and judgement , as Isai. 53. 8. IV. In his advancement and preferment . For , 1. As Joseph was separate from his brethren , Gen. 49. 26. that is , advanced by God to honour above them all : So Christ was separate and advanced in glory above men and Angels , Heb. 1. 4. hath obtained a farre more excellent name than the Angels . 2. Though Joseph was shot at by the archers , yet his arme was strengthened , the bonds and fetters were loosed , and he not onely brought out of prison , but advanced to be Lord over the whole Land , and next unto Pharaoh , having all administration delivered unto him : So Jesus Christ , although he was a But or signe of contradiction , yet his arme was strengthened to raise himselfe out of the grave , to loose all chaines of sinne , to loose all sorrowes of death , and being risen againe was advanced and exalted above all creatures , all power given him in heaven and earth , his throne set next unto his Fathers , the Lord of his Church , and ruler of the whole earth , to him is committed the government , and his bounds are the utmost hills , Psal. 2. yea , the whole Church in heaven and earth is his to whom all power belongs . 3. As Pharaoh every way honoured Joseph ; As 1. He richly decks and attires him , puts a golden chaine on his neck , Gen. 41. 42. 2. They must cry before him , Abrech , that is , every man must bow to him . 3. Every man must depend on his word , Gen. 41. 55. Goe to Joseph ( saith Pharaoh ) and what he saith to you , do yee : So God the Father hath highly exalted his Sonne Jesus , and given him not onely the rich robes of immortality and glory , but a Name above all names , that at his Name every knee shall bowe . He appointed not John Baptist onely to be his fore-runner to make way for him , but all the Apostles and Evangelists cry before him Abrech . Yea , all faithfull pastours and teachers , whose office is to bring men to stoope under the subjection of Jesus Christ. Yea , he hath given his Sonne plenary authority to govern his kingdome , and commands us , as another Joseph to hear him . I. From the type and truth learn. It is no new thing for the best men to be hated and wronged for their excellency and innocency . Joseph was therefore hated of his brethren , because most loved of his Father , Gen. 37. 4. Christ was hated because he was the light , and gave witnesse unto it . This is a certain truth , if God will testifie to a man , the world will testifie against him , whose judgements are contrary to his . If God will advance a man in grace , the world will depresse him . If God be extraordinary to Moses , Aaron and Miriam , his brother and sister will hate him . If David be respected , Saul will envy him . Who can stand before envy ? not naturall brothers . No marvail if men say as of old : If we let this man alone all men will beleeve in him . Well : an evill eye is a sign of an evill man , that dares in his thoughts check the Almighty for doing with his own as he will. And a good man cannot expect a surer confirmation in goodnesse , than to be hated for it ; as in our type and truth . Let us on the contrary there love most where God sheweth most love : nor let any Joseph leave his goodnesse for the hatred of his brethren . II. All the sufferings of Gods children are ordained and ordered by him . 1. They are ordained by God. So in the type Joseph sees Gods decree : It was not you , but God sent me afore you . So did the true Joseph , It is not thou Pilate that could have any power over me , unlesse it were given from above , Joh. 19. 11. and Acts 4. 27 , 28. against thy holy Sonne Jesus , Herod , Pontius Pilate , with the Gentiles , and the people of Israel gathered themselves together , to doe whatsoever thy hand and counsell hath determined . Let not us look so much at mens malice as at Gods decree . So did David when he said , Shimei curseth because the Lord hath bid him curse David , 2 Sam , 16. 10. If for brethren we find enemies , let us say as Joseph ; It was not you God hath an hand in it . 2. Our suffrings are ordered by God. 1. For their measure , as in the type ; Come , say they , let us kill the dreamer , but they could not : So in the truth ; come let us kill the heir , and then the inheritance shall be ours ; let us bury him , and lay stones , and watch , and feal , yet with all these they could not keep him under . Fear not evill men , they shall not doe as much as they will , but as God will. 2. For the end , they cannot frustrate the counsell of God , nor his dreames . Neither Gods glory , nor Josephs preferment can be prevented : So the Jewes , Let us put this seducer to death , and we shall well shift our hands of him , what will become of his Doctrine , of his Disciples : But all turned to his greater exaltation , as Josephs . Conclude hence , that all the hatred of evill men , unjust accusations , false sentences , cruell executions shall not hurt , but one way or other set forward our truest good . As both Josephs and Christs turn to their greatest advancement , both their innocencies break out as the light . And innocency is innocency , and will be so known , and shall be as the Sun at noon day . III. A singular comfort Is Christ the ture Joseph our brother ? He will 1. know us when we know not him , as Joseph . He will love us before we can love him , he will love us when we shall not know it , his bowels will earn within him towards us , 2 Cor. 6 9 as unknown , and yet known . He is a stone of refuge to all his brethren , and though he be rough for a while , and try us with temptations and afflictions of sundry sorts as Joseph did , yet he will at length make himself known to be Joseph ; he will say , I am Joseph , I am Jesus your brother . 2 As Joseph took order that his brethren should be washed in his house , and set at his own table : So our Joseph washeth us in cleaner water , even the pure streames of his bloud , and makes us clean by the water of sanctification , sealing it to us in baptisme , and after feeds us at his own table , and sets before us the bread and water of life , as in the sacrament of the Supper . 3. As Joseph sent his brethren home with victuals without money , and with Chariots and all necessaries for their journey till they came again to be fully provided for by him : so our Joseph furnisheth us in this our journey and travell with all necessaries without our money or merits , untill we come to dwell with him , and he be all in all unto us . 4. As when Jacob and his sonnes came into AEgypt , and at that joyfull meeting of Father and all the sonnes , Joseph went out to meet them : So our Joseph meets us now in our way by his grace and spirit : and at that great meeting of all his brethren , shall make ready the clouds as his Chariot , and come in person in state , and we shall meet the Lord in the air , and be ever with him . IV. As Josephs brethren behaved themselves to him , Gen. 50. 17. So let us behave our selves to Christ. 1. Humble our selves , be ashamed that we have so wronged our brother , pray for pardon ; and as it is in Zachary , look upon him whom we ( that is our sinnes ) have peirced ; and lament and be sorry for him , as one mourneth for his onely sonne . 2. Honour him . All our sheafes must bow to his ; he hath that extraordinary blessing from above and below , the blessing of his Father is strong with the blessing of his Elders , Gen. 49. 26. Christ is blessed in himself , and in his posterity in all ages . 3. Depend on him for food as they , and say with Peter , Joh. 6. 68. Master to whom shall we goe ? thou hast the words of eternall life ; and for all supplyes apply that to him which is spoken of Joseph , Gen. 50. 19. Is not he for us under God ? 4. Let his gracious promises comfort and feed us , as Josephs brethren were comforted by his , Gen. 50. 21. 5. Offer him such gifts as we have , prayer , praises , duty , endeavour . Be encouraged , Joseph will accept small and mean gifts from brethren , although he need them not , Gen. 43. 15. Our Joseph despiseth not a grain of grace , not smoaking flax . CHAP. VII . 6. Moses a type of Christ 4. wayes . MOses was a type of Christ. Deut. 18. 18. A Prophet will I raise up like unto thee : Here is a similitude a likenesse , no parity no equality . This is the difference ; Christ is worthy of more glory than Moses , Heb 3. 3. For Moses was meer man : Christ God as well as man. Christ the builder of Gods house , Moses but a stone in it . Christ a sonne in the house , Moses but a servant , Christ the Lord of his own house being the Church : Moses a servant in his Lords house . Now let us see wherein the similitude is . I. In his person and estate . 1. Moses was of mean parents and birth : So was Christ of a poor decayed and dryed stock , and born of a poor Virgin , who at her purification brought a pair of Doves , a gift appointed for poor persons Luke 2. 24. Whereas rich folkes must bring a Lamb of a year old , Lev. 12. 6. 2. Moses was no sooner born , but he was exposed to the cruelty of King Pharaoh , and sought out to death : So Christ in his infancy was sought by Herod to be slain . But both by Gods extraordinary and speciall providence saved and delivered , that both might be saviours and deliverers , the one by her whose sonne he was reputed , the other by him whose sonne he was reputed . 3. Moses was a shepheard , he kept the sheep of Jethro his father in law , Exod. 3. and while Moses was in that private estate , we read of little concerning hsi life expressed till he was forty yeares old : So Christ was a shepheard sent to seek and save the lost sheep of his Fathers fold , of whose private life we read as little as of Moses till he was thirty yeares old . 4. Moses was of a most meek and sweet disposition above all men living , yet full of zeal and indignation against sinne , as at the erecting of the Calf , Exod. 32. So Christ a pattern of meeknesse : Learn of me for I am meek ; but most zealous and earnest at the abuse of the Temple , Mar. 11. II. In his office and function . 1. Both appointed by God. Moses sent and raised to deliver Israel out of Pharaohs bondage : Christ sent to deliver all the Israel of God from the Pharaoh of hell , and all his oppression of sinne , curse , damnation , the most heavy taskes and burthens . Moses was appointed to lead Israel towards Canaan : So Christ to lead the Church , the Israel of God , into heaven . And whereas Moses was to lead them but into the sight of Canaan , and the borders : Our Moses leads us into the heavenly Canaan , and gives us possession . 2. Both were furnished by God to their office . 1. Moses was learned in all the learning of AEgypt : Christ was learned to admiration . His enemies asked , whence hath he all this great learning ? Joh. 7. 15. And never man spake like this man , Joh. 7. 46. And at twelve years old he sate among the Doctors conferring with them , Luk. 2. 46. 2. Moses was furnished with many mighty miracles , in Egypt in the red sea , and in the wildernesse for the confirming of his calling : all types of the miracles of Christ by sea and land , in Townes and deserts to manifest his glory , Ioh. 2. 11. But with difference , Christ wrought by his owne power : Moses by Christ. 3 Botl joyfully executed their office , whether we consider the matter , or the manner . 1. For the matter . 1. Moses brings glad tydings to the Israelites of their deliverance out of Egypt , and that from God , Exod. 29 30. Christ brings from God the glad tydings of eternall salvation , and deliverance from the spirituall Egypt and bondage under Pharaoh of hell to all the elect of God. 2. Moses received from God , and delivered to his people the Law , and was a Mediator between God and his people , Gal. 3. 19. the Law was delivered in the hand of a Mediator : that is , Moses , as Acts 7. 38. Now Moses was Mediator of the Old Testament , not a mediator of redemption , but of receiving the law and delivering it to the people , standing between God and them , as his mouth to them , and theirs to him : But Christ our true Moses , 1 not onely receives the Law but fulfils it . 2. When Moses had broken the tables , to shew how we in our nature had broken the Law , our true Moses repaires it againe . 3. He writes the Law not in tables of stone , but in the tables of the hearts of beleevers Joh. 1. 17. the Law was given by Moses , but Grace by Christ. Moses could not pierce the heart , nor supply grace to keep the Law. 4. He is Mediator of a new Covenant , and surety of a better Testament , Heb. 7. 22 and 9. 15 ▪ 3. Moses gives Israel an excellent pattern of the Tabernacle , and all the utinsils to the very least pins about it : but our Moses delivers a perfect Doctrine from heaven , and certaine and perpetuall rules for the worship of God to his Church & the well ordering of it even in the smallest things . And as nothing was left which must not be framed to the pattern seen in the Mount : So hath not Christ left the worship of God in whole or part , in great or small matters to the libertie of men ; for then he would have been lesse faithfull than Moses , 4 Moses instituted the Passover and sacrifices from God , offers the bloud of beasts , sprinkles the houses of the Israelites with the bloud of the Lamb , Exod. 12. by which they were saved from a temporall death , and the revenging Angel : But Christ the true Moses instituted the supper of the Lord , sacrificeth himselfe , offers his own bloud being the Paschall Lambe , who purgeth and saveth from death eternall . And as that house onely was exempted which was sprinkled with the bloud of the Lamb : So in the Church , salvation is assured onely where the bloud of Christ is sprinkled , and apprehended by faith . 5. Moses prayeth for Israel with his hands stretched out till the evening , and while he prayeth , Israel overcometh Amalek , Exod. 17. At Moses prayer Gods wrath is turned away . Num. 14. Christ stretcheth out his hands for the elect upon the Crosse , and made intercession for them in earth , and now continues so to do in heaven ; whereby we are both enabled to conquer our spirituall enemies , as also Gods wrath is appeased , and grace and favour returned , Heb. 8. Thus both for the matter faithfully discharged their office in these five things . 2. For the manner containing the difference , it is in Heb. 3. 5 , 6. Moses was faithfull in all the house of God as a servant : but Christ as the sonne . Moses in his Masters house : Christ in his own house . Moses by delegate authority : Christ by proper power . Moses as a servant foretels his Masters comming , Christ declared the Lord present . Moses in types & shadowes : Christ in body and truth . Moses to one nation the Jewes : Christ taught all nations the true worship . Moses doctrine accuseth , woundeth . Christs doctrine justifieth , healeth , &c. III. In his passion and suffering . 1. Moses being to deliver the Law , fasted forty days and forty nights in the Mountaine alone : Christ being to preach the Gospel fasted so long in the Wildernesse alone . 2. Moses , comming armed with authority for the Hebrews good , was rejected both in his person and doctrine and message . The Hebrew could say , who made thee a judge ? And Pharaoh will not hearken , Exod. 7. 4. Nay Pharaoh raged and oppressed the more : Our true Moses comming to save the Jewes sped no better ; for thus they protested against him , We have no King but Caesar Joh. 19. 15. And we will not have this man to raigne over us . Yea , his gracious words , and potent works were still contemned and envied by the wicked Scribes and Pharisees , as at this day by all the wicked in the world , and there is no stilling of the rage of the Devil and his instruments where Christ is truly preached . 3. Moses refused to be call'd the sonne of Pharaohs daughter , and left the Court of Pharaoh to be partaker of the afflictions of Gods people , Heb. 11. Christ descended from the Glory of heaven to save his elect , and to suffer with them , and for them as Moses could not do . Yea , he tooke on him our infirmities and sorrowes , and on earth refused his right to be a King , when they would have made him , because his Kingdome was not of this world . 4. Both were willing to dye at Gods commandement , both went up into a mount to dye ; Moses on mount Abarim , Christ on Golgotha . Both carefull to supply their absence to their people : Moses by appointing Joshua his successor , Christ by sending his spirit to lead his people into all truth . IV. In sundry particular actions . 1. Moses lift up the serpent in the wildernesse : So was Christ lift up , Joh. 3. 14. 2. Moses obtained flesh in the wildernesse to feed many thousands : So Christ in the desert fed many thousands with a few loaves and fishes . 3. Moses married an AEthiopisse , a stranger , blacke , Christ marrieth the Gentiles , strangers , and in the Encomium of his Church it is said , I am blacke but comely , Cant 1. 4. 4. Moses sweetned the bitter waters of Marah by the tree cast in , Exod. 15. 25. Christ sweetens our afflictions by the wood of his Crosse , Hebr. 2. 10. 5. Moses was called a God ; Aarons God for directing him in things of God , Exod. 4. 16. and Pharaohs God , Exod. 7. 1. For executing on him , as God , Gods judgements : But Christ is indeed God , most wise in counsell , most potent in revenge . 6. Moses delivered Israel through the Red-sea by his Rod , Exod. 14. So Christ his Church from death by his Crosse through the red-sea of his bloud . 7. Never was God so clearly seen by the eve of flesh as to Moses , who talked face to face : But never did Creature see his face but Christ , Joh. 1. 18. 8. As Moses was transfigured on an hill , Sinai , and so glorious as Israel could not behold his face : So was Christ on mount Tabor , so as his disciples were amazed , and wist not what they said . 9. As Christ after death rose most gloriously : So Moses body after his death was most gloriously raised , in which he was talking with Christ on the mount in his transfiguration , Matth. 17. 2. 10. Moses face was covered with a vaile : Our Moses with the vaile of his flesh hid the glory of his Deity , and put on vilenesse in stead of majesty , that men might behold him , and see , and hear him and beleeve . I. The doctrine of Religion which we teach is of God. For , 1. We teach no other than what Moses taught , nor no other than what Jesus Christ taught , the one being faithfull as a servant , the other as the sonne in the house . For as there were not two Churches of the old and new Testament : So is there but one faith , one doctrine in substance , onely differing in manner of delivery . 2. This doctrine was perfectly , fully , and faithfully delivered to the Church , seeing both were so faithfull . If there be a doctrine of traditions unwritten ; If a doctrine of merits , of purgatory , of intercession of Saints ; then was Christ unfaithful , and did not reveale the whole will of his father . Paul a servant revealed the whole will of God , Acts 20. 27. Was the Sonne lesse faithfull ? 3. This doctrine is fully and sufficiently confirmed by many and mighty miracles both in Moses the servant , and in Christ the Sonne , and being no new doctrine , it needs no new miracles . It is too idle to call for other miracles , when they cannot prove that we bring any other doctrine . If we should bring in strange and lying doctrines never known to Moses or Christ , as they do , we would cast about for lying wonders , and pretend fabulous miracles to proove them as they do . II. Whatsoever office or function God sets thee in , be faithfull ; so was Moses the servant ; so was Christ the Sonne . Hast thou an high place in Gods house as Moses ? be faithfull ; see 1 Tim. 1. 12. Art thou but a door-keeper in Gods house ? be faithfull , in faithfull performing of whatsoever God reveales to be his will. Hast thou received any talent ? lay it out to thy Lords advantage , else canst thou not be faithfull . Let thy care and study be , to be found not onely faultlesse , but faithfull in all things according to thy Christian profession ; that faithfullnes may be thy praise and crown in Magistracy , Ministery , private life , in the whole practise of religion ; and also thy comfort living and dying , when the Lord shall witnesse unto thee as to Moses in his life time , Numb . 12. 7 , 8. and dead , Deutremon . 34. 5 , 10. Moses the servant of the Lord died , and there arose no such Prophet . III. Labour to expresse the fruit of faith , Heb. 11. 26. to preferre the state of Gods people above all earthly profits and prerogatives : account the despised condition of the Saints above the admired happinesse of wicked men . Moses would joyne himselfe to them when he might have been in the height of honour : Christ would not be in heaven without them ; but endured more affliction , than Moses could to enjoy them . Hence observe four sorts of people that are not of Christs nor of Moses minde . 1. Polititians , who take the honour and profit of the Gospel , but will none of the afflictions of Christ. 2. Proud persons , who will not looke so low as on afflicted Christians . 3. Temporizers , that looke a squint on them if any suffer for well-doing . 4. Scorners , that despise the society and exercises of Gods people as too base company and courses for them . Let all such know , 1. That Christ in heaven scornes them not , nor withdrawes himself from them , yea , heaven would not please him without them . 2. That the fellowship of a Kings Court , such as Pharaohs , in riot , feasting , drinking , gaming , is hatefull to a sound mind in comparison of the society of the miserable and persecuted Saints , though a fleshly eye cannot see it . 3. That it will be no great comfort to beleeve the Communion of Saints and not enjoy it . 4. That they which despise it here shall never enjoy it in heaven . IV. In the type and truth we have a sure argument of our resurrection . Moses dead body , hid in the valley of Moab , none knew where , appeared glorious on the hill Thabor in Christs transfiguration : Christs body hid in the grave comes forth glorious , and ascends glorious on mount Olivet . Both teach that our boies are not lost but laid up , and as sure as laid downe in basenesse , shall rise in glory . CHAP. VIII . 7. IOSHUA : A type of our true Joshua , another Moses . I. BOth Saviours . For Joshua under the very same name is propounded a type of Christ. Both had the name Jesus , both saved their people ( therefore Joshua is called Jesus . Heb. 4. 8. ) the type from temporal and externall enemies , the truth from spirituall and eternall . II. In his calling . 1. Both succeeded Moses ▪ who makes way to both . 2. Both guides going before Gods people . The type to the earthly Canaan : the truth to the heavenly . 3. Both led them into the land . Joshua led the people not onely towards the land , but into the promised land . What was denied to Moses , was granted to Joshua . Moses might not enter , nor those that had disobeyed : but Joshua e●…eth and taketh possession for himself , and for all the people : So our Joshua hath taken possession , and led us into the possession of our heavenly Canaan . What Moses Law could not do for our infirmity , Christ by his Gospel hath done for us . That may shew us the way , but this brings us to the ways e●d , and gives us all our promised expectation . Thus our Joshua carries us through from this wildernesse to our rest . 4. Both divided the land , and allotted to every man his portion . Joshua having entered Canaan , assignes everyone his portion , Josh. 14. 1. Christ ascended unto heaven , prepares for every beleever a place , Joh. 14. 2. III. Both confirmed their calling with many miracles . 1. Joshua being to passe over Jordan divides the waters and they gave way unto him : Christ in the same Jordan divides the heavens , Matth. 3. 16. and they testifie unto him verse 17. Joshua divides waters but he ascribes it to the power of the Lord of all the world , Chap. 3. 13. But our true Joshua , being that Lord and God of all the world , by his owne power commanded the seas and they obeyed him . 2. Joshua becompassing the walls of Jericho , and the long blast of rammes hornes overthrew the walls of it , Chap. 6. 5. Our Joshua by as weak and vile meanes in the eye of flesh , even by the sound and blast of the Gospel shakes down dayly the high and thick walls of the Divell and Antichrists kingdome , and of the Jericho of this world , which resists the people of God in their passage to Canaan . By the preaching of the Gospel , typified by the sound of the trumpets , our Joshua overthrowes the wisdome , power , seeming sanctity , and whatsoever strength of flesh is opposed to the power of the Gospell . 3. Whilst Joshua was destroying the enemies of God , the Sunne in the heavens at his word stood still , and stayd his course as a willing spectator of that businesse , and deferred the night least he should want day to smite his enemies in , Chap. 10. 12. So our Joshua whilst on the Crosse he was spoiling principalities and powers , and opening the way to Canaan , commanded the Sunne to stop his course , and hide his face , to witnesse to all the world the great work in hand that day . Of both these dayes may be verified , Josh. 10. 14. there was never before day like , nor after it shall be . IV. In his fortitude , victory , triumphs . Both of them mightily miraculous , miraculously triumphant . 1. Joshua was the Judge and Captaine of Gods people , the leader of his Armies , the mighty conquerour of all the enemies that rose up and resisted them . He subdued both princes and people of the Canaanites . He set his foot on the necks of five Kings at once , and slew them , Chap. 10. 24. nay made his men of warre set their feete on their necks , and trample them as dung , and went on , and in small time had slaine one and thirty kings with their armies , Chap. 12. 10. Never had Israel so many enemies in their passage to Canaan , as Gods people have unto that heavenly Canaan their countrey and rest , typified by that . Even all the gates of hell , the rage of Satan , the power of sinne , the allurements of the world , whole armies of temptations , a troupe of pleasures , honours , profits on one hand , a whole band of crosses and discouragements on the other , a legion of lusts within our selves . But our Joshua the mighty Captaine , not onely of the Lords hosts , but who is the Lord of hosts , is described to sit on a white horse , whose name is called Faithfull and true ; and he judgeth and fighteth righteously , Rev. 19. 11. He hath valiantly triumphed over all enemies , spoyled principalities and powers , set his foot on their necks , trodden Satan under his feet , and made us tread him under our feet too . If Joshua have slaine one and thirty kings ; Our Joshua hath slaine so many thousand Commanders . 2. by meanes of Ioshuas faithfullnesse and fortitude , not one word failed of all the good things which the Lord had said unto Israel , but all came to passe , Chap. 21. 45. and 23 , 14. So by meanes of our Ioshua , all the promises of God concernig heaven and happinesse are accomplished , which are all in him , Yea , and Amen . Heaven and earth may faile , but not one jote of Gods promise but his Ioshua will see it accomplished . V. In sundry actions . 1. Ioshua saved Rahabs house that had the red cord hung out at the window , because they had saved the Spies . Chap. 6. So Christ saves every penitent sinner that ▪ expresseth faith in his bloud , and love to the true Israel of God , especially his Ministers and Seers . 2. He graciously accepted the Gibeonites , when they humbly sued and intreated peace of him : So a broken and a contrite heart our true Ioshua never despised . He that offers repentant sinners grace before they seek it , when they seek it will not deny it . 3. When God by Ioshua had wrought that great miracle of stopping up the river Iordan till they passed over , Chap. 4. 2. Ioshua commanded twelve men of Israel to gather twelve stones out of Iordan , and set them up memorials of Gods great acts to all posterity : So our Ioshua having wrought many mighty miracles for the confirmation of his holy doctrine , commanded twelve men , his twelve disciples , by the preaching of the Gospel , to erect through all the world , a monument and memory of the wondrous workes of the Sonne of God in the working out of mans salvation , and leading them to the heavenly Canaan . I. What a fearfull thing it is to be an enemy of God and his Church . Never was Joshua so mighty against the enemies of Israel ( not one of whom , were he never so strong , could stand before him ) as our Joshua is to roote out at once all his enemies . Art thou an enemie to Jesus , an hinderer of any of his people in their way to Canaan ? look to thy self . Suppose thou haddest power above Joshua the type , art thou stronger than the true Joshua ? He carries victory in his banner . Julian shall cry with his gutts in his armes : O Galilean thou hast the victory . The proudest enemy shall be as lambs greace before a consuming fire . Our great Joshua shall set his feet upon thy neck , and make thee the dust of his footstoole ; nay he shall set the feet of his dispised servants upon thy neck as Ioshua did . The power of one and thirty kings shall not carry it against him . If thou are an enemy , hasten thy repentance , else thou hastnest thy destruction . If thou work not the will of God , God will work his will on thee . And what need any man be offended at the present prosperity of Gods enemies , be they never so great , seeing our Ioshua shall suddenly blast their power and glory , and dash them asunder as earthen vessells . II. Comfort . All the good word of God for the salvation of his people shall be accomplished . 1. Though the promise may seem out of minde , Ioshua shall performe every word and syllable of that promise made three hundered years before . 2. Though there be never so many hinderances and mighty lets , they shall not hinder . God promiseth the good land ; but how should they get thorow Iordan , seeing there is no other way ? Now rather than his promise shall faile , he will invert the order of nature ; Iordan shall stop his course . nay runne backward . The like in their comming out of Egypt . God had said , that night they must out ; and the sea must give way to the promise . God promiseth Ioshua to overcome five Kings at once ; an hard taske , and one day is too little for it ; but rather than the night approaching shall dissolve the battell , and any of them escape , he will command the Sunne to stand still , and lengthen the day that his word may be accomplished . Israel in passing to Canaan must passe the huge and terrible wildernesse forty years . Alas what shall they eat or drinke ? Can a barren wildernesse afford any food , or ( if any ) for so many hundred thousand men ? But before the promise faile , heaven shall raine Manna , the rock shall give abundance of water . Hath God promised thee daily bread , help in affliction , refreshing in wearinesse , remission in sense of sinne , a blessed issue in every triall ? Let thy faith give God the honour of truth . Heaven shall fall and earth ascend , before thou beleeving shalt be frustrate , Isai 54. 10. Hath he promised thee the heavenly Canaan ? what if thou seest armies of enemies , of discouragements ? thou being an Israelite shalt not faile . For , 1. Nothing in nature is so strong as the promise . 2. God hath after a sort captivated himself and all his Creatures to thy faith . 3. He may deferre the promise but never deny it or himselfe . Wait still . III. Is Christ the true Ioshua ? 1. Acknowledge him our Captaine and head . 2. Submit our selves unto him , as Israel unto Ioshua , Iosh. 1. 11 , 17. All that thou commandest us we will doe , and whether thou sendest us we will goe ; as we obeyed Moses in all things , so will we obey thee . 3. Follow him as our guid into that eternal rest , and depend on him for our inheritance there . Moses cannot carry us in , for himself must onely see the land . So we may see the land of promise afarre off in the Law ; but onely Jesus can bring us in . For , 1. He alone is entered already to take possession for us . 2. He hath undertaken to carry us through our wildernesse to our Canaan . IV. What conditions we must observe in comming to heaven , as they in comming to the good land . 1. The land is theirs and possession given , but many Canaanites and Jebusites must dwell in the land under tribute still , Chap. 15. 63. and 16. 10. So notwithstanding all our promises of rest , and possession of peace of conscience , in this world are some , yea many Canaanites and Jebusites to molest Gods people . But at last our Joshua leaves never an enemy unsubdued . There shall nothing which is unholy get within the walls of that City ; he sees the last enemy destroyed . 2. They must not come into that land till they were circumcised ; for all the forty yeares in the wildernesse they were not circumcised , Chap. 5. 3 , 7. Till the shame of Egypt was remooved , verse 9. Joshua cannot bring them into the promised land . Which shame ( as Iunius thinks ) was the prophanenesse of their fathers contracted in Egypt , whereby they grew carelesse of Gods ordinances . Our Joshua brings not us into our Canaan so long as we are prophane and uncircumcised ; till he have circumcised our hearts , and we be holy and sanctified : for without shall be dogs . 3. Ioshua must divide their inheritance by lot , and so every one must receive it ; not by right or desert , Chap. 14. 2. And so God commanded Moses , Numb . 26. 55. So our Ioshua divides to the elect their inheritance in the heavenly countrey , not for their merits and deserts , but by his rich and free gift . If no Israelite could claime of Ioshua one foot out of merit and desert , but all of promise and grace : much lesse may wee our childs part in heaven . Gods mercy is mans merit 4. Ioshua gives them the land with this condition , that for so great labour and travel in preparing so good a land , they afford him an inheritance among them , Chap. 19. 49. Our Ioshua was not inferiour in labour and paines to Ioshua , in purchasing us a better land ; and we must give him the inheritance he asketh ( so they did to Joshua ) that he may dwell among us , or in the middest of us . Now the inheritance he asketh among us is our hearts purged by faith . He desires no more of thee for all his paines but a little roome in the middest of thee , which himselfe will build and dwell in . If thou dost not give him his demand , besides thy unkindnesse and unthankfullnesse , thy heart shall lie as a ruinous wast , as a nasty and stinking hole , a cage of unclean beasts and lusts , yea , an habitation of Divels . 5. Ioshua brings them into the good land , and as soon as they eat the corne of the land , the Manna ceaseth the next morrow , Chap. 5. 12. So when our Ioshua shall bring us into our good land to eat the fruit of it , the good things and meanes of this world shall cease . The Manna , the preaching of the word , celebration of Sacraments , faith and hope , &c. But we are sure of better meanes , or better things without means ; in the hope and expectation of which we must persevere in the faith , and walk in hope through our wildernesse . The fruits of that good land will be worth all our labour . 6. Ioshua brings none into the land but conquerours , and divides the land to a conquering people : So our Ioshua gives the land onely to him that overcommeth . And he that perseveres to the end shall be saved . CHAP. IX . 8. Sampson a type of Christ. I. IN person and condition . 1. His conception foretold by the Angel of God , Judg. 13. 5. So was Christs . His office foretold , he must be a Saviour : So Christ. Borne beyond strength of nature , of a mother long before barren . Iudg. 13. 3. So was Christ. His mother saluted by the Angel as Mary was , that though she was barren she should conceive a sonne , a saviour ; the one shall begin to save Israel out of the hand of the Philistims , verse 5. the other must save his people from their sinnes . And this promise confirmed by a signe to both the mothers , Iudg. 13. 4. Luke 1. 30. 2. Both must be Nazarites , Sampson by the Law of Nazarites , Numb . 6. 2. Christ by occasion of the place in which he was educated , not by that law . But as a Nazarite signified one that was separate and severed from the common course of men to a more holy profession of sanctity , and to a stricter care to avoid all manner of impurity , such a one the Prophets signified Christ should be ; not onely holy and seperate from sinners , but the author of holinesse . And as Sampson was sanctified from the womb : So was Christ much more . So the Angel , The holy thing that is in thee is of the holy Ghost . And herein beyond Sampson , for in Christ are all sanctified . 3. Sampson grew , and the spirit waxed strong in him , so as he became a Saviour of incomparable strength . So Christ grew every way ; in stature , in favour with God and man ; and the Spirit was so strong in him ( because it was not measured unto him as unto Sampson ) as he became a Saviour stronger than the strong armed man. He was the true Sampson that overcame many enemies , and slew heapes upon heapes . And although Sampson the type was at last overcome by his enemies : our true Sampson is invincible , and hath gloriously triumphed over them all . Both of them were great deliverers ; the one from great thraldome and temporall misery : the other from a greater spirituall and eternall thraldome under sinne , the Law , Satan , hell , &c. II. Sampson was a type of Christ in three especial actions . 1. He found meat in the eater , and from the strong sweetnesse , and brought some of it to his parents : Christ by his death ( which seemed to eat him up ) brings us meat , the bread of life , sweeter than honey : and out of this dead Lyons mouth , that is , Christ dead , comes sweetnesse . Thence sprang whole flocks of Christians , like so many swarmes of bees . 2. Sampson loved strange women , and went among the enemies of God for a wife ; which might seeme a sinne in him , but that the text saith , It came of God , Iudg. 14 ▪ 4. A type of Christs love to the Gentiles , casting his love on her that was not beloved , to make his despised and dispersed of the Gentiles his spouse and wife : as Hosea 2. 23. I will have mercy on her , &c. Where the whole contract on both parties is set down at large . 3. Sampson put forth his minde in parables and riddles : So did Christ his doctrine to the Pharisees , Matth. 13. 34. III. In passion and suffering they were very like in many passages . 1. Both sold for money , Sampson by Dalilah to the Princes of the Philistims , Iudg. 16. 5 , Christ for thirty pieces of silver unto the chiefe Priest. Both betrayed by their most familiar ; the one to the Philistims , the other to the Pharisees . Both under pretence of love , Sampson by Dalilah , Iudg. 16. 15. Christ by Iudas with a kisse ; both apprehended by their enemies , both led away , both bound , both brought forth at a great feast , both blinded , both scorned , both fastened to a post , the one of the house , the other of the Crosse. 2. As Sampson offered himselfe freely unto death among wicked men , as a most valiant Captaine being called to be a revenger of Gods enemies ; and therefore it it is said , Heb. 11. he dyed ( not as a self-murtherer , but ) in faith ; that is , as a faithfull servant of God adventured his owne life for the destruction of the enemies of God and his Countrey , as every good subject and souldier ( pressed to the field ) ought to do . So Jesus Christ voluntarily offered himselfe to death , and went out to meet the apprehendors , and was content to dye among wicked men , and to be hanged between two theeves , that he might destroy and scatter the powers of the enemies of his Churches salvation . IV. In victory and fortitude . 1. His first stratagem ( which was as a praeludium to his calling ) in which he assayed his power , was that he overcame a stout Lyon in the desert , and slew him with his own hand , Chap. 14. 6. and tare him as one should have rent a Kid : So the first powerfull worke in which our Sampson shewed himselfe , was the conquering of the devill that roaring Lyon hand to hand , who assaulted him in the wildernesle by three horrible and hellish temptations . 2. Sampson flew with his owne hand ( being alone ) above a thousand men at once , having nothing but the jawbone of an Asse ; a weake , base , and insufficient weapon for so great a warre and victory ; and as it was unfit , so it was an unclean weapon of an unclean beast by the Law , which his strict profession of a Nazarite should not have touched , had it been out of case of necessity : So our true Sampson by as weake instruments , and as contemptible in the eyes of flesh , conquers thousands daily ; while by the foolishnesse of Preaching , by the doctrine of the Crosse , by weak earthen vessells he subdues whole countries and kingdomes unto him ; that the work may be knowne to be his own hand and power , and not the instruments . 3. Sampson slew more of Gods enemies at his death than in all his life , Iudg. 16. 30. And this was the effect of the death of Christ , when sinne , Satan , hell , the grave , and his enemies seemed to triumph over him , and make themselves merry ( with the Philistims ) as having in their power their greatest enemy ; but suddenly he afflicted them more in his death than in all his life . This death of Christ pulled Satans house over his head ; it was the death of death , and squeasing of all enemies at once . 4. Sampson being in the City Azzah , and the Citizens nowlying in wait to kill him , and to make an end of so furious an enemy whom they had sure within their gates , he arose at midnight , and tooke the doores of the gates of the City , and the two posts , and lift them away with the barres , and layd them on his shoulders and departed , Chap. 16. 3. So when satan and sinners had buried Christ , laid a stone on him , sealed it , and watched him , thinking they had him sure enough , never to molest them more ; he like another mighty Sampson rose in his might , carried away the gates and barres of death from himself and all his members . All the bonds of death and sinne , with which he was bound in our steed , he shooke off , as Sampson did the seaven green cords , and broke their power as towe is broken when it feeleth fire . 5. Sampson never had help from any other , in slaying the Lyon , the enemies ; but with his own hands , without any other second or weapon : So Christ in the wildernesse alone ; in the garden at prayer alone ; before Pilate alone , all the disciples fled ; on the Crosse alone . No other must tread the winepresse ; none must share in the honour , nor conquest with him . 1. Not to judge of the piety or impiety of Gods children by their calamities . Sampson hath many enemies , many conslicts , many dangers ; by the Lyon , the Philistims , the Azzhites , and his own wife ; his life painfull , his death violent : Jesus Christ himselfe beset with enemies on all sides , as the sunne with moats ; never free from conflicts with the Lyon , the devill , with his owne Jewes , with Pharaoh , Sadduces , Herodians ; his person despised , his miracles traduced , his life painfull , his death shamefull and accursed . Yet may we not judge either of them forsaken of God , who still assisted them with his own strength , and was strongest in them when they seemed weakest . Neither may we mis-judge the generation of Gods children in their conflicts with satan , with temptations , with sinners , or with the terrors of their own hearts . If they shall cry out , My God , why hast thou forsaken me ? waite a while and Gods strength shall do great things in their weaknesse . II. God can and usually doth use strange , weake , and unexpected meanes to overthrow his enemies , and the enemies of his Church ; his strength is most seen in weake things , his wisedome working by the most foolish . When a thousand enemies set upon Sampson at once without any weapon or meanes of defence , he can use a jawbone to kill a thousand of them when they thinke him farre enough from any weapon ; and if Sampson wants a better and readier meanes against Gods enemies , he can by two hundred Foxes ( a most unexpected meanes ) burne up their graine and fields at harvest time : Our Lord by the foolishnesse of preaching can & doth overcome his enemies ; nay God can and doth by contrary meanes wrack his foes . Sampson shall marry a wife among the Philistims to be an occasion of warre and revenge , and this came of God : whereas marriages among Princes ordinarily are made to compose and make up differences , not to make them . Our Lord Jesus overcomes sinne , death , hell , grave , by suffering , by death , by descending into hell , by lying in the grave , most unlikely or contrary meanes . Let Gods enemies fear revenge by every thing , even where no fear is . An enemy of God and his Church is never safe , seeme he never so secure . An Army of frogs shall drive Pharaoh out of his bed chamber in the middest of his greatnesse ; a fly shall choake Pope Adrian , if other meanes be wanting ; and proud Herod shall be eaten up , not by any army of men but of lice . III. The greatest victory against the enemies of the Church is by passion and patience , submitting our selves meekly unto God in obedience , walking in our callings , and doing the work of God. Thus did these two mighty Sampsons most overcome their enemies when they seemed most overcome by them . Our warre ( saith Isidore ) is contrary to the striving of the Olympicks . There he gets the garland which striketh and overcommeth ; here he which is strooke and suffereth . There he which being strooke striketh againe , here he which offereth his cheeke to the striker . And thus he concludeth ; Our victory consisteth not in revenging but in suffering . Oh let the children of the Church lay aside worldly weapons , clamour , reviling , revenging speeches or actions ; and betake themselves to the weapons of the Church , prayers , teares , patience , weapons mighty under God. The power of a Christian is patience , who must overcome evill with goodnesse . IV. In that Christ is the true Sampson , here is much consolation , and many comforts to the Israel of God. 1. Comfort . As Sampson revenged the wrong offered him in his wife : So will Christ : Matth. 25. In that ye did it to one of these little ones , ye did it to me . And though Sampsons wife may be taken from him and given to another : Christs cannot . Ioh. 10. 28. none shall pluck them out of my hand . 2. Comfort . A mightier deliverer is here than Sampson for Israel . For , 1. Though Sampson was strong to overcome a Lyon : our Sampson is stronger to overcome the Devill ; not in himselfe onely , but for us , in us , and by us . 2. Sampson was stronge , but might abuse his strength , as he did in whoring and wantonnesse , which in prison he repented : But Jesus Christ used all his strength for God , against sinne and his enemies . 3. Sampson abusing it , might loose his strength , for it was not the parting with his haire , but his sinne grieving the Spirit , that weakned him : but Christ could not loose his strength , because he could not loose his obedience . 4. Sampson was so strong , as the Philistims thought it bootlesse to assay him with power , but by pollicy and indirect meanes they conquer him : but our Sampson cannot be conquered , neither by power nor by pollicy : for he is stronger than all , and in him are treasures of wisdome . 5. Sampson overthrew the enemies , but that was his owne overthrow : but Christ not so ; his conquest was to his most glorious exaltation . 6. Sampson as a type onely began the deliverance of the Church , but hindered by death could not perfect it : Our Sampson perfected the deliverance and salvation of the whole Church , and did more after death than in his life or death , and will most fully perfect it for all his members in the resurrection . 3. Comfort . The glory of Gods children appeares not yet , but shall when he shall appeare , 1 Ioh. 3. 2. Sampsons strength for a time lurked in the prison : the glory of Christs Deity lay hid a while in the grave , but both most powerfully brake forth : So shall the glory of the despised Saints , Psal. 37. 6. 4. Comfort . We shall never doubt of meanes to comfort and supply us in want . The same God that supplied Sampson a jawbone against his enemies , supplied him out of the same jawbone a well of water to drinke when he was ready to faint . Trust thy selfe with God in thy wants , reserve to him all meanes , instruments , and wayes of bringing thee help . If thou see no apparant or great meanes of thy comfort and supply , he can use weak and unexpected meanes ; onely walk in thy calling , and the rock shall yeeld thee water rather than thou shalt be destitute in Gods way , or work . V. In both learne to contemne the greatest and extreamest perill in Gods causes . Sampson offered himselfe to death , so did Christ ; he went out to meet his enemies , so must thou , learne not to love thy life to the death , Revel . 12. 11. and with Paul , not count thy life dear to finish thy course with joy . For a man to thrust himselfe in hazard , or venture his life without warrant from God , or by his own private motion , is rash : but God calling , in standing against the enemies of the Church , it is honourable . In both , learn to prepare for death approaching , by faithfull and fervent prayer . So did both these Sampsons . And the issue will be comfortable as theirs ; that all thy life and combate shall not give such an overthrow to thine enemies as such a death , though enemies seem never so much to prevaile . CHAP. X. 9. David a type of Christ in 5. respects . AS all the Kings of Israel were expresse types of Jesus Christ , the head of his Kingdome and of all the people of God , as they in their times were : So were there two of them that were more manifest figures of him than all the rest ; I meane David and Solomon . Of both which we are to enquire wherein the resemblance consisteth . David was so speciall a type of Christ , as scarce is any thing noted of Christ , but some shadow of it might be observed in David . I. For his person . David the son of Iesse : Christ the true rod out of the stock of Iesse , Isai. 11. 1. Both of obscure and low parentage . Both out of dry and despicable roots . Both Kings . Both Kings of Israel . Both their Kingdomes raised out of humility . Both men after Gods own heart . Both Davids ; for even this roote of Iesse was not onely commonly called by the name of the sonne of David , but of the name of David himselfe , Ezech. 34. 24. My servant David shall be the Prince among them ; which was long after David was dead Ieremiah 30. 9. They shall serve the Lord their God and David their King , whom I will raise up unto them . Hosea 3. 5. They shall seek the Lord their God , and David their King : that is , not the typicall King David dead long before , but the Messiah the true David , to whom onely prayer and spirituall worship belongs . II. For his vocation and calling . 1. Both called to be the head of nations . Psal. 18 43 thou hast made me the head of nations : which was not literally true of David , who was properly King of one little corner in Judea ; but of Christ the true David , whose kingdome was from sea to sea , and to the worlds end . David of a shepherd of sheepe , was raised to be a shepherd of men , even of Gods people : So was Christ raised of God to be the chiefe shepherd of the stock , 1 Pet. 5. 4. And not of bodies , as David , but of soules , 1 Pet. 2. verse 25. 2. The time when . David was anointed about the thirtieth year of his life , 2 Sam. 5. 4. and Christ was baptized at thirty yeares , and invested into his Office ▪ 3. The place where . David made choice of Jerusalem for his royall seat and Metropolis , being anointed of God to the Kingdome of Israel : So Christ , being anointed the everlasting King of all the Israel of God , made choice of Ierusalem there to rule and shew his power upon the Crosse , his Chariot of triumph , crowned with a crowne of thornes : and after in his glorious resurrection , and ascension , sending the Spirit and the Gospel . And as David added some of the borderers to the kingdome of Israel , as himselfe saith ; strangers were subdued to him : So the true David adds to the Church the whole body of the Gentiles ; and hath by the preaching of the Gospel ( the sword of his mouth ) subdued the world to himselfe . 4. The gifts fitting him to this function . As when David was anointed , the Spiof God came upon him , 1 Sam. 16. 13. and fitted him to the government of Gods people : So our true David Jesus Christ , anointed with oyl above all his fellowes , had the Spirit of God descending upon himin a visible shape , and by that anointing filled and furnished with the Spirit and all needfull graces for the administring of his Kingdome . 5. As David was preferred above all his brethren in four speciall graces : So was Jesus Christ above David himselfe . 1. In wisedome and prudence , 1 Sam. 16. 18. the servants of Saul observed David to be wise in matters , and the Lord was with him : and Ch. 18. verse 14 , 15. when Saul saw that David was very wise , he was afraid of him . Our true David had all treasures of wisedome and knowledge ; The Spirit of wisdome and understanding , the Spirit of Counsel rested upon him , Isai. 11. 2. who is therefore called the great Counseller , Isai. 9. 6. whose counsels are farre beyond Ahitophels ; his were as the Oracles of God : Christs were so . And our true David gets beyond his type . David in many things ( by his own confession ) did very foolishly . Our true David never did any thing but the wisedome of God shined in it ; with whom not onely God was , but because he was God. 2. In fortitude and magnanimity ( without which counsell were bootlesse ) by which he was able to encounter with a Lyon , a Beare , with Goliah , and all that rose up against him or his people . A man fitted for peace or warre , with counsell and strength . Whose description ( in part ) is contained in the forecited place , 1 Sam. 16. 18. strong , valiant , a man of warre , and wise in matters . A type of our true David , who for fortitude is the invincible Lion of the tribe of Judah ; and not a valiant man onely , but the strong God , Isai. 9. 6. the mighty God. See Tit. 2. 13. 3. In gifts of prophecy . He was able to sing divine Psalmes and hymnes to the praise of God ; an holy pen-man of the Scripture . A type of Christ , the true Prophet of his Church , not a pen-man , but the Author of all the holy Scriptures . David a Prophet : Christ the Lord of all holy Prophets . 4. In gifts of true sanctification and holinesse ; being a man after Gods own heart , commended for his uprightnesse in all matters , save that of Uriah . A type of Jesus Christ ; who by the devils confession , was the holy One of God. 1. Himselfe being sanctified beyond all measure . 2. Being the sanctifier of his people ; the author , meritour , and applier of all sanctifying graces to his members , of whom himselfe is head . 3. In his type were many foule spots● : In him no spot nor staine . Therefore the Church sings out his holinesse from toppe to toe , Cant. 5 : 10. and concludes him wholly faire and delectable , verse 16. III. David was a type of Christ in his warres . First in respect of his followers , secondly of his enemies , thirdly of his victories . 1. His followers . David had a traine . 1. Of poore men , and received such to him as were in debt , 1 Sam. 22. 2. The Sonne of David had a poor train ; and not receiveth onely , but calleth all unto him that are heavy laden with the burthen of sinnes , called debts , promising he will ease them . 2. Afterwards David had his thirty seaven Worthies , that Valiantly fought his battels , 2 Sam. 23. and by their strength carried wonderfull victories : So had the Sonne of David his twelve Apostles , and seventy two disciples , who as worthy and stout Champions , fought the Lords spirituall battels , and mightily subdued the world under the government of Jesus Christ , in whose place are succeeded Pastors and Teachers to the end . 2. His enemies . 1. Open and manifest , not onely Goliah that defied all Israel , but Saul that casts a speare at him , that hunts him as a Partridge , that sends out for him to bring him to death , and the house of Saul , Shimei rayling on him , and cursing him with an horrible curse , besides Amalekites , Philistims , &c. So our Lord Jesus had open hostility against the great Goliah of hell , and encountered him hand to hand , and conquers him in the wildernesse . But Herod hunts his life every where , the Pharisees revile him for a deceiver and Demoniack , send out for him to take away his life , and the people of the Jews pursuing him with all open hatred and hostility even to the death , and all the wicked tyrants and enemies so many Amalekites and Philistima . 2. Secret and underhand enemies , that should have been loyall and loving to him , even his own people that flattered him with their mouths , but imagined mischief against him , Ps. 41. 9. Such as Doeg , Achitophel . Nay he which eat bread with him at his table , his familiar that went up to the house of God with him . And more than all this , he that came out of his own loynes , his own son Absalom ; besides the sonnes of his Father , 1 Sam. 17. 28. So our true David had not onely his own Jewes ; and brethren hating him with an horrible hatred , and calling his bloud upon themselves ; but his own Disciple that had been so familiar with him , that went to the house of God often with him , that knew all his haunts and waies , betraying him , and delivering him to be crucified . And thus Christ himselfe expounds that in Psalm . 41. 9. of himselfe and Judas , Euk. 22. 21. And therefore Interpretors expound such exectations , as Psal. 59 , 13. Consume them that they be no more , not so much litterally against Saul and other enemies of David ; as against the Jewes and enemies of Christ shadowed by them ; and so conceive them as they be Propheticall predictions of Jerusalem and the Jewes forty yeares ▪ after Christs ascension , and o● the present wrath upon the hardned Jewes , whose hatred against Christ liveth at this day ▪ as the cu●se liveth on them ▪ 3. His deliverances and victories , with many of which the Lord honoured him . As 1. Saul layes wait every where to take him , and pursues him from place to place ; but Davids feet were made like Hinds feet in expedition to avoid his enemy whether Saul or Absalom ; who chased him as hunters the silly hare , and he escapes them all though narrowly and strangely . Christ Jesus was often sought after and layd for by his enemies , no kind of snare was undevised to take him in his talke , in his doctrine , in his life and conversation ; no meanes unattempted to take his person , but he escaped their hands strangely . Sometimes he went through the middest of them all , who having strong purpose , yet had no power to take him , till the time was come that he delivered himselfe . 2. Saul having wearied himself in pursuit of David , sent messengers to take him three severall times , 1 Sam. 19 , 20. but they among a company of Prophets began to prophecy , the spirit of the Lord comming upon them , and they went without him . So the Pharisees sent messengers to apprehend Christ and bring him before them ; but comming to him ( as Sauls messengers to David ) & hearing his gracious words , had no power to take him ; but went away preaching and proclalming ( as they prophecying ) never man spake like this man , Joh. 7. 46. 3. In the comparison between Saul and David ( David having ssaine Goliah ) was sung : Saul hath slaine his thousand , but David his ten thousand , 1. Sam 18. 10. But there is no comparison between the victories of David and the Son of this David , who hath slaine the great Goliah the Devill , who defied all the host of Israel ; and not destroyed the devill onely , but overcame death , hell , the grave , and chased before him all the armies of sinnes , and bands of temptations which come out against the Israel of God. 4. In that noble victory David cuts off Goliahs head with his own sword : So in the wildernesse the devill , the great Goliah , used Scripture against Christ , and Christ overthrowes him and cuts off his head by the fame sword of the Spirit , the word of God. And now daily he convinceth the wicked enemies by the testimony of their owne conscience , Rom. 2. 15. He needeth no other sword or weapon against them than their own . IV. David was a type of Christ in his kingdome : first in respect of the entrance , secondly of the administration , thirdly of the continuance or eternity . 1. David entered not without strong opposition , much contempt and disdaine : so our David . For of both it was verified , the stone which the builders refused , is become the chiefe stone of the corner . No man was more despised of Sauls Courtiers than David , who was thought farre enough from the Kingdome : So no man so much despised and rejected of the Scribes , Pharisees , chiefe Priests and People , as Christ. Barrabas an honest man to him : and yet was mightily and unexpectedly invested into his kingdome by his glorious rising from the dead . 2. In his administration . David will judge uprightly , and sing mercy and judgement ; he will endure no hatefull person in his presence . But our David is the just and righteous Judge of all the world ; and most sincerely dispenseth mercy to the penitent sinner , but seedes the impenitent with judgement . 3. In the continuance or eternity . God promised mercy to David and his seed forever , which promises are not to be extended to his carnall succession , for the princely dignity is taken from them . Their glory was eclipsed in the captivity , and where be now any of Davids race according to the flesh ? But the everlasting seed of David is to be meant . 1. Christ himselfe , in whom his kingdome is perpetuated . 2. The true Israel as well of Gentiles as of Jewes by faith ingrafted into the Messiah , in respect of whom shall be no end of his Kingdome . Thus in all those speeches wherein David professeth he will praise the Lord among the Gentiles . David must be taken as a type of Christ , who by his Spirit set forth the praise and true worship of God among the Nations to the end of the world . And so Paul , Rom. 15 9. interprets it of the calling of the Gentiles . For David could not do this litterally and in person , among whom he never dwelt nor came , but onely in him whose type he was . V. David was a type of Christ in respect of Christ his prophesticall and Priestly office . 1. David by his sweet musick allayes Sauls madnesse , 1 Sam. 16. 23 Christ by the sweet voyce of the Gospel stills the evill spirits which molest and vexe men , and gives them peace and quietnesse in mind and conscience . And in the dayes of his flesh , how he sought to cure and allay the spirituall madnesse of the wicked Scribes and Pharisees against him , is plaine in the story . 2. David brings back the Arke to his right place , 2 Sam. 6. So did Christ , the truth of Gods Law obscured by the false glosses of Scribes and Pharisees ; and reduced the true sence and meaning of it . And freed his Church ( signified by the Arke ) from the spirituall thraldome and captivity of the Law. 3. David buildes an Altar in the grounds of a stranger , 2 Sam. 24. 24. namely , Araunah the Jebusite : The true David builds up a Church among the Gentiles , and sets up Gods worship among them that were strangers from the Covenant . 4. David offers a sacrifice , and the Lord accepts it , sending fire from heaven to consume it , 2 Sam 24. 25. Christ offers the most acceptable sacrifice that ever was , in which both Davids and all ours must be accepted ; and in which alone the Lord smels a savour of rest . I. As the Spirit of God came on David after his anoynting , 1 Sam. 16. 13. So did it on our true David after his baptizing : to fit them to their waighty offices . Learne 1. That he that is not fitted and furnished with gifts of the spirit in some measure , and attempteth any office in the Church or common-wealth , is not called by God ; whose wisedome will not send a blind man for a Seer , nor a dumb man on his message or errand . Would a man know whether he have received of this spirit for his office ? A note is , when God stirres up his will in that office to performe all the desire of God. Isai. 44. 28. he saith to Cyrus : Thou art my Shepheard , thou shalt performe all my desire . The Magistrate is a shepheard ; he must do in judgement what God himselfe would do in repressing vice , and cherishing religion , else the spirit ( who is not contrary to himselfe ) leads him not . The Minister is a shepheard ; he must speake nothing but what God would speak for the incouraging of grace , and disgrace of sinne and sinners . God speakes peace to his people , and feeds the impenitent with judgenent , and he that in his ministery doth speak sweetly to wicked men , and broacheth ā vessell of gall and wormewood for godly men to drink , is not sent by God on that errand : he crosseth the spirit which he pretendeth . 2. Art thou a private Christian , see that the same spirit rest on thee , and that thou hast received of the same anointing . For 1. he that hath not the spirit , is none of Christs : and 2. w●●t is it to us that the spirit rest and light upon Christ , if he should determine all his fruits and graces upon him ? But in that the sweete oyntment and Balsame poured upon the head of our high Priest runnes down to the skirt of his garment , that is , to the lowest member of his Church , Psal. 133. 2. hence are we sweetly and admirably refreshed . Findest thou emptinesse or want of grace ? fly to this fullnesse , but observe the diverse manner . To the head is given the spirit in all fullnesse : to us members , of that fulnesse , Joh. 1. 16. To him beyond all measure : to us according to measure . II. That Jesus Christ is the right and undoubted King of his Church , of whom David was but a shadow . And it will be worth our labour to enquire how farre the truth exceeds the type . 1. For originall , Davids kingdome and all other Kings and kingdomes are mediately from men , either from some meane family , as Jshais , or some greater house in some corner of the earth : But the kingdome of Christ is immediately and unchangeably from heaven . Dan. 2. 44. the God of heaven shall raise up a kingdome , that is immediately ; for mediately all kingdomes , Kings , and power is from him . 2. In respect of unction . All they are anoynted , 1. by men , 2. with materiall oyle . 3. to be temporary Saviours . 4. from temporary dangers . But Christs anointing was by the Spirit of God with more divine and excellent oyle above all his fellowes , Psal. 45. 7. that he might be a spirituall and and eternall Saviour ; a Jesus saving his people from their sinnes , and such spirituall evils as pertaine to the life to come . 3. Their titles are stately and glorious . David as an Angell of God , as the woman of Tekoah said , so Caesar Augustus ; Charles the great , Constantine and Alexander the great , to set out their glory . But all these are nothing to the true and undoubted title of Jesus Christ : who is King of Kings , and Lord of Lords Rev. 19. 16. And if this were too little he hath another , for he is God and man in one Person : our Emmanuel , a stile too high for Pope or Potentate , for men or Angels , Isai. 7. 14. 4. Their Scepters are of metal , gold or silver , which they hold in their hands , and by them they save or slay innocent or nocent : But his Scepter is but verball , which he holds in his mouth , the word and breath of his mouth more pure than the gold of Ophir , more potent than all the Scepters of all Kings put together : By this he slayes the wicked . Hos. 6. 5. I slew them with the word of my mouth . 2 Thes. 2. 8. He shall slay that wicked man of sinne with the breath of his mouth . Other Kings by their Scepters can kill men , but cannot make them alive againe when they have done : but Christ by his word can quicken and make alive dead soules and bodies . They by theirs can be dreadfull to men : Christ by his drives back devils , diseases , death , and all adversary power . 5. In port and state . 1. Their banners and ensigns exprese their noble acts , and the honourable exployts of them and their progenitors , which are glorious in the eyes of men : Christs banner for his kingdome of grace is his Crosse , or rather the Gospel , a doctrine of the Crosse , to the world foolishnesse or basenesse ; but in his kingdome of glory , the signe of the sonne of man , that is , such glory and power as agrees to none else . 2. Their servants and attendants must be rich , stately , noble , and the sonnes of great Princes must be nearest to attend them : Christ Jesus ( in contempt of what the world admireth ) will have his servants poor , meek , lowly ; not such losty Lords as so farre excell the Emperour in worldly glory as the Sunne the Moone , the Popes ridiculous claime ; and yet they be Sonnes of God , heires of heaven , brethren of Christ , and of the royalest bloud that ever was . 3. When they ride in progresse , they shew their state , pompe , and worldly glory . Great Alexander gets upon his Bucephalus : Pompey triumphs upon an Elephant : Anthony rides upon Lyons , Aurelianus upon Harts and Bucks . Christ ( had his kingdome been of this world ) could have imitated them . But while he was in the world ( to shew that his kingdome had no similitude nor correspondency with the Pomps of earthly kingnomes ) in his progresse he gets on an asse , and in'stead of a saddle of state , he had poore mens clothes spread under him . But when he shall shew his glory , he shall ride upon the Clouds , as on an horse , with such attendants and majesty as all the Potentates on earth were never capable of , nor shall be able to behold . 6. In amplitude and absolutenesse . They will be free Monarchs and Commanders , their will and every word of theirs must be a Law : but never was any kingdome absolutely Monarchicall but Christs , all earthly kings ever held in fee of him . By me Kings raigne . Prov. 8. 15. Never any other included all kingdomes of the world in it , and under it , but this . Never any to whom all Princes were subject but this . Never was there any of them which shall not be broken to pieces by this little stone , if it stand in opposition against him , Dan. 2. 45. 7. In dispensing justice . 1. They must judge by evidence and proofe , by the sight of their eyes , and hearing of their eares , but he shall not do so , Isai. 11. 3. For he shall try and discerne the reynes and secrets of all hearts , and shall judge things as they be , not as they seem . David judged according to the hearing of his eare , rashly against Mephibosheth : Christ shall not do so . 2. They can pronounce their subjects just and innocent : but he can make them innocent and just , communicating his own righteousnesse to them , which no Prince can do . 1 Cor. 1. 30. He is made to us righteousnesse . 8. In meanes of upholding and maintaining . 1. They must winne holds as David Sions for t , and enlarge themselves by force of armes , dint of sword , multitude of souldiers : But Christ sends but twelve unarmed poor men , who wonne and subdued the whole world with the word onely in their mouthes , such a word as was the greatest enemy to the world , and corrupt fashions of it . This is the weapon mighty under God to cast down holds . 2. They , if they want men , money , munition , must despaire of attaining or retaining their rights : But Christs kingdome ( being neither set up nor held up by military power ) shall be upheld by the invisible and secret power of the spirit . If all worldly power be against it , never despaire , it thrives best in opposition . 9. In things to be attained . In them the best things are honour , pleasure , externall prosperity , and this for a time : But Christs Kingdome stands not in meat or drink , but in righteousnesse , peace of conscience , joy in the holy Ghost , in grace here , and glory hereafter . The wealth of Christs subjects is to be rich in grace , rich in good works , his honour to be of the stock and lineage of Christ , his pleasure a patient and painfull expectation of the pleasures at Gods right hand . And these being eternall , the kingdome of Christ must needs be eternall : now this being the glory of the kingdome of Christ , we have need of faith to discerne it , and a great measure of humility before we can resolve to become subjects of it . The theefe on the Crosse asking Christ to remember him in his kingdome , Augustine askes him : What Royalty doest thou see ? Seest thou any other crown than that of thornes , any other Scepter than Iron nayles , any other purpl than bloud , any other Throne than a wooden Crosse , any other guard than executioners . ? Was there now so great faith in Israel ? Let our faith touch the top of this Scepter , let us submit our selves to his word for the present , and cast our eye beyond the present upon his second comming , when we shall see him ride upon a white horse , not upon garments but upon the Clouds in power and great glory ; entring , not Jerusalem , but the stage of the whole world ; to render unto every man ( even Kings ) according as they have done in the flesh good or evill . III. David was called and anoynted to be King , but between that and the installing , or enjoying of his kingdome he had many troubles , doubts , and feares that made him stagger , and say : I shall surely one day fall by the hand of Saul : So was the true David Jesus Christ annoynted with the fulnesse of the Spirit , and called to be King of his Church , but before his installation into his Kingdome , many afflictions , persecutions , feares , yea , death it self overtooke him for our sakes , Isai. 5. 3. Wherein he said , My God , why hast thou forsaken me ? So must it be with us , who must be content to suffer before we can raigne ; to be crowned first with thornes as Christ was , and stand with Christ on Mount Golgotha , before we come to Mount Olivet , see Act. 14. 22. It is so ordained by God , that we should make our way through a straite to state , through thornes to Roses , through troubles to rest , through stormes to the haven , through vertue to glory , through conquest to triumph , through warre to peace , through the Crosse to Heaven . And this processe God the father strictly observed with his beloved Sonne , as was necessary , Luk. 24. 26. Phil. 2. 8 , 9. he was humbled , therefore God exalted him . And this is the Lords honour , to honour his servants raised from the dunghill ; that they may know the way to glory lies by humility . IV. It was ever the lot of the Church to have in it secret and inbred enemies , as David and Christ had ; even such as eat bread at his table , and dipped in the dish ; and these have alwayes proved more mischievous than open and forraigne enemies . The Church ever had hypocrites and false brethren , Satans spies ; who professing the same Christ and religion , eating bread at the same table of the Lord , and making shew of friendship in the communion of Saints , joyning in the hearing of the word and prayer , yet watcht the haunts of Gods servants to spy their weaknesse , and where they ly open to advantage . Every one sees they advantage not themselves , but by all meanes undermine the Gospell and professors ; so as the silly dove of Christ can find no rest for the soale of her foot . And never was the Church so wounded as in the house of her friends , Cant. 1. 5. The sonnes of my mother were angry against me . This being the estate of the Church , to be hunted as the silly hare from one Mush to another , and no where safe , it must make us 1. more wary . 2. desire our rest . 3. love that promise , Come with me from Lebanon , &c. Cant 4. 8. V. Comfort the Church . That Jesus Christ is the true David . 1. We have a strong deliverer and deliverance . David pulled the sheep out of the Lyons mouth , and the Lamb out of the paw of the Beare , 1 Sam. 17. Christ the true David hath delivered his chosen flock out of the power of Satan , death , and damnation . 1 Cor. 15. 27. 2. Be contented to be rejected of all sorts of men : not enemies onely but of brethren . So was David , so Christ , and the servant is not better than the Master . It was ever the lot of truth to be rejected of the builders , as was David , as was Christ : few nobles , few wise : nay many great Rabbies ( professing the key of knowledge ) were greatest enemies to the truth as the truth is in Christ , that is , to the sincere profession and practise of Christianity . Nay the basest sort made mouthes and scorned them both : And are there not now such as would scorne out the truth of grace were it possible ? 3. Though Christ the chiefe corner stone may be refused , he cannot be removed . David must be King against all the hearts of his enemies . So Christ shall keep his place and headship against the gates of hell : he is a king everlasting in his Church , and of his kingdome shall be no end . He is a King ever present in his Church , Matth. 28. 20. and needs no Vicar , nor hath put it off to his pretended Vicar , who claimes to be King of Priests and Princes . He is a King present in his Church , not as Baal among his worshippers either a sleep , or in his journey , or otherwise taken up , but ever intent for the safety of the Church , watching ever to overturne the open power and private pollicy plotted and planted against his kingdome . Let us with faith and hope ever lift our eyes up to his banner , and stand close to our victorious Captaine . For as Souldiers loosing the sight of their Ensigne are in extreame hazard of confusion : so we , if we suffer Christ to slippe out of our eyes and hearts , hazard the losse of our salvation . CHAP. XI . 10. Salomon a type of Christ : in 6. things . I. IN person and condition . Both Salomons ; both Jedidiahs , that is beloved of God ; both Kings of Israel , both Kings in Jerusalem , both Preachers in Jerusalem , both sonnes of David , yea , both sonnes of God. To both agrees that , 2 Sam. 7. 14. I will be his father and he shall be my son . But with this difference , Salomon was the sonne of God by adoption and grace : the true Salomon by nature and eternall generation . II. Salomon was a peace-maker , full of peace , 1 Chr. 22. 9. A sonne is borne to thee which shall be a man of peace , and I will give him rest from his enemies ; therefore his name is Salomon , and I will send peace and quietnesse on Israel in his dayes . A notable type of our Salomon , who himself is the Prince of peace , whose Scepter is a Gospel of peace whose subjects are Sons of peace , whose kingdome stands in righteousnesse , joy , peace , &c. at whose birth the Angels sang , Peace on earth . But with difference , Salomon could preserve onely outward peace : but Christ makes up our peace with God and all Creatures , and brings sweet peace and upholds it in our consciences . 1 Kings A. 25. Salomon procured that in his days all Israel and Iudah dwelt without fean , every man under his Vine and fig-tree , in respect of outward tranquility and security : but our Salomon , that every beleever is redeemed from enemies to serve God without fear of sin , Satan , hell , damnation . Salomon brought peace but could not establish it in his own dayes , much lesse after him ; for presently after , the kingdome was rent into pieces : But our Salomon brings a peace which none shall take away ▪ III. Salomon excelled all other men in wisdome and knowledge , 1 King. 4. 29 , 30. But Christ is the wisdome of the father , & far excells Salomon ; as in whom are hid all the treasurs of wisdome and knowledge , Col. 2. 3. For , 1. Salomon had wisdome by donation and gift : Christs was native and proper . 2. Salomon by all his wisdome knew not mens thoughts : but Christ knew what was in man , Joh. 2. 25. 3. Salomon , though very wise in himselfe , could not infuse his wisedome into others to make them so : But Jesus Christ is made of God our wisdome , 1 Cor. 1 30. because he is not onely our head as King , but as Mediator , unto whom we as members are mistically united . 4. Salomon was not so wise in the beginning of his raigne , nor in the end : but our true Salomon was never destitute of the wisdome of God. 5. Salomons wise sayings have commended his wisdome in all the Church of God ; the fame of his wise speeches and actions spread through the world : But much more hath the fame of Christs doctrine and miracles , Matth. 4. 24. John 7. 46. And never man spake like our Salomon , by his adversaries confession ; therefore not Salomon . IV. Salomon was a type of Christ in that he was a King of greatest royalty , wealth and glory that ever was . He so inriched his subjects , that silver and gold were as common to them as stones in the streets . 1 King. 3. 13. no King on earth was like Salomon : but Salomon was no King to Christ. Cant. 3. 11. Come forth ye daughters of Sion , looke upon King Salomon with the crowne wherewith his mother crowned him , &c. That was ( no doubt ) royall and glorious to behold ; but we shall see all Salomons glory nothing to Christs . For , 1. Salomon had but one Crown : but Christ hath many Crownes on his head , Rev. 19. 12. 2. The maids of Sion admire Salomon for his , and reverence him : but all the Saints in earth and heaven , honour and worship Christ with divine honour , which is given to none but God. 3. Salomon without wealth and abundance cannot enrich his subjects : but Christ out of poverty enricheth his : He being rich became poor to enrich us . 4. Salomon enricheth his people with silver , gold , and earthly wealth : Christ the true Salomon doth his with heavenly and spirituall wealth ; as of wisedome , the price of which is above silver ; of faith much more precious than gold ; and all other graces , to which all worldly wealth is but as stones in the street , yea , dung and drosse . 5 Salomons throne was set above all the thrones of the Kings of the earth : but Christs farre above Salmons . He is the great King of glory exalted unto the right hand of God ; and ruleth not a small corner of the earth , but hath all power in heaven and earth . Neither doth Christs humility and abasement hinder his glory ; for when he was lowest , he shewed greater glory in the least of his many miracles , than Salomon in all his royalty . Nay more , he was more triumphant upon the Crosse , and rode in more magnificence than ever Salomon did in all his golden Chariots . V. Salomon was a type of Christ in 1. building , 2. dedicating , 3. ordering the Temple . First , in the building . 1. Salomon according to the wisedom and large heart which God gave him , built God an house wherein he dwelt at Jerusalem ; for God kept house and fire in Sion , Isai. 31. 9. and Salomon set him up a standing house . Our true Salomon builds an house for God , even for the blessed Trinity to dwell in . Not a materiall house of stones , or of gold , silver , wood , marble ; but a spirituall house of living stones . And as the house is spirituall : so are the meanes and instruments he useth . His rule is the word of God ; Psal. 19. 4. Their line is gone forth through all the earth , and their words into the ends of the world . The hammer by which he hewes and polisheth these rugged stones is the same word or doctrine of the Law. Jer. 23. 29. The cement by which he couples them to the head , is Faith , and to the members , is Love and Charity . 2. Salomon being to build his Temple could not find matter enough for his building in his own countrey of Judea , but sent abroad to Hiram a Gentile , and to Pervaim , ( now Peru as some think ) and to other farre and remote parts for supply : So our Salomon for his spirituall building gathers matter , not onely out of Judea his own ancient people , but contracts friendship with the Gentiles , and these come in out of the most remote parts of all the world to set forward that building , therefore the Church is now Catholike . 3. Salomon prepared great stones to lay in the foundation of the house . 1 King. 5. 17. but as great and costly as they were they could not uphold that house , but it must fall to ruine and destruction : Our true Salomon by inimitable art , layes himselfe , a foundation in Sion , an elect , precious , and chiefe corner stone , Upon which firme foundation , he so aptly layes and knits every living stone , that is , every beleever , that all the gates of hell cannot prevaile against any one of them , Matth. 16. 18. 4. Salomon in that building prepared and hewed stones in Mount Lebanon , 1 King. 6. 7. and being so squared and fit , not an axe or hammer , nor any toole of Iron was heard while the house was a building . Our Salomon admits no stone into his building which is not first prepared and initiated by the word and Sacraments , and being fitted , lays them on the foundation without any more shaking by hammer or hatchet , & knits them to the other stones by the durable cement of Christian love & charity , so as now the noyse of contention , nor blowes of bitternesse and hatred are heard among them any more . Secondly , in dedication of the Temple . 1. Salomon consecrated that house to the service of God by solemn prayer , imploring his eye of protection upon it , and his presence with it upon all occasions and necessities , 1 King. 8. 14. Our Salomon hath also dedicated his house , and by solemne prayer commended it to the care and custody of his heavenly father , Nothing needfull for his Church hath he forgotten to procure for it , not onely by that most effectuall and meritorious prayer , but also by his continuall intercession now in heaven for it . 2. In that dedication Salomon framed a most excellent prayer , the form of which is registred in Scripture : but our Salomon hath delivered us a forme and pattern of prayer : which is a great part of the riches of the new Testament above the old . Thirdly , In ordering the Temple , that is , in the constitution of Gods true and publike worship in that Temple , in appointing the severall offices and Officers of it . A type of Jesus Christ , who ascending on high appointed the Officers of his Church ; some Prophets , , some Apostles , some Evangelists , and some Pastors , and Teachers for the building up of the body of Christ , Eph. 4. 11 , 12. 1 Cor. 12. 5. there are many administrations , but the same Lord. VI. Salomon was a type of Christ in wise dispensing and administring justice . 1. In respect of gifts . 2. Of excution or manifesting them . 1 For the gifts , they are notably signified in Salomons Throne , which was exalted above all the Thrones of all Princes ; described , 1 King. 10. 18. 1. The matter was Ivory and gold wherewith it shined : Signifying the sincere and upright disposition of Salomon to justice and equity , shunning all corruption and by-respects which make men pervert justice . And as these virtues made Salomons throne to shine : so the royall throne of Christ is a throne of Justice , a great white Throne , Rev. 20. 11. Nothing but sincerity and purity proceeds thence . He justifies no wicked person or cause , nor takes the ungodly by the hand . 2. The state of it . The King ascended to it by six stayres , signifying that the Kingriseth above all his subjects many degrees in practise of many vertues ; wisedome , prudence , justice , fortitude , piety : So Christs Throne is infinitely exalted above all Princes , above men and Angels , dominations , principalities , thrones , and set at the right hand of God ; and himselfe as infinitely transcendeth all creatures in practice of all graces , in perfection of all holinesse 3. The figure was round : signifying the perfection and simplicity of the minde in the Judge discerning causes ; who could not abide any deceitfull , fraudulent , or hypocriticall courses or corners : Such is the Throne of Christ , in whom was never found guile nor deceit , neither can he abet , or not hate it in any . 4. There were two pillers or barres to beare up the armes of Salomon : signifying the rewards and defence of good men , and the punishment and repressing of evill men by the power of his arme , whereby Kings and kingdomes are sustained : So our Lord Jesus upholds his kingdome by reward and punishment ; and in the last day shall set the sheep at his right hand , and the goats on his left . 5. Two Lyons of gold standing by the stayes : noting the power and fortitude of the King , whose strength is as the strength of Lyons against enemies , and to put in execution wise and soveraign counsels . But Salomons strength was weaknesse to the strength of Christ ; who as a couragious Lyon of the tribe of Judah shall teare and foyle his enemies , and none shall rescue , Hos. 5. 14. 6 The foote-stoole of it was of gold , 2 Chr. 9. 18. to note the freedome of the King from covetuousnesse ; that he ought to have his wealth under his feet , and so master them as they neither overcome nor corrupt him : So Christ the Judge of the world most perfectly despised the world ; and at his appearing shall set it under his feet and burne it . 2. For administring according to those gifts . Salomon did with such admirable wisedome judge between the two harlots for the living child , as all Israel hearing the judgement feared the King ; for they saw that the wisedome of God was in him to do justice , 1 King 3. 28. But our Salomon is the just judge of all the world , who shall passe a righteous sentence between the godly and the wicked , in that great and terrible day , Matth. 25. when all flesh shall see and admire the wisedome and power of God in him to do justice . For applycation , briefly . I. A greater than Salomon is here , Luk. 11. 31. 1. Hence our Saviour perswads to come to him to partake of his wisedome , wealth , peace , grace . But the Queen of the South shall rise up against this generation . For she , 1. a woman of weak sexe . 2. A Queen enjoying pleasures at home . 3. Undertooke a long journey from the ends of the earth , Matth. 12. 42. 4. Set aside the weighty affaires of her kingdome , the charge of her journey and gifts to Salomon not small , 1 King. 10. 10. the dangers , wearinesse , and all to hear the wisdome of Salomon , yet as a Gentile did all this : But many men and women professing Christianity will not step over their thresholds to hear the wisdome of a greater than Salomon . Object . If Salomon or Christ were here , we would . Sol. 1. The Jewes would say so , but would not . 2. He that heares you , heareth me . 3. He that will not hear us , would not hear Christ himselfe . Object . We have businesse and occasions . Sol. 1. Many make occasions which might be avoided . 2. Many pretend occasions . 3. Many have occasions , but so had this Queen , who would not be hindered from Salomon by the weighty affaires of a kingdome . 4. Whose occasions ordinarily hinder them , they shall never taste of the supper . 2. Hence we must labour to account it our happinesse that we may have liberty to wait on the true Salomon . So the Queen of Saba : Happy are thy servants that may attend on thee , and heare thy wisedome . So our Saviour himself : Happy are they that hear the word and keep it . Happy we , if we saw our happinesse , that we need not with such cost and toyle seek after our Salomon . For he comes to us , and knocks at the doors of our hearts , and offers to enrich us with treasures of wisedome . Let us open our gates that this king of glory may enter in . Let us receive the rules of wisedome from his mouth , and consider how unhappy they are that despise the word , of which both the Salomons were preachers . II. Comfort , that Christ is the true Salomon . 1. Great were the blessings which Salomon procured to Israel , but all temporary , and outward : but our Salomon procures greater , spirituall and eternall . 2. Salomon prayes , and is heard of all that pray in the Temple . 1 King. 8. Christ prayes , and merits that all prayers of Saints be heard , Joh. 17. 3. Salomon could not be present in all his kingdome at once . Cant. 8. 11. Salomon had a Vineyard , and let it out to dressers : vers . 12. but my Vineyard is set before mine eyes . Himself still walks in the midst of the golden Candlesticks , and watcheth for the good of it . 4. All the excellencies which now we see and enjoy in Christ , are nothing to them we shall see , as the Queen of Saba , halfe was not told me in my country . So as the glory , delight , pleasure , which our Salomon now gives us must affect our hearts to renonunce carnall delights , and pursue those that are above . What is earth to heaven , that is , faith to fruition : This is that , Cant. 3. 7. Behold his bed is better than Salomons , which was for price and safety most excellent ; for threescore valiant men stood about it every night . But the spirituall marriage-bed in the marriage chamber ( the kingdome of glory ) surpasseth all comprehension : all sweetned with incense of holynesse , happinesse , glory , immortality , better than the best perfumes , there is perfect security , and lasting joy on their heads for ever . CHAP. XII . 11. Jonah a type of Christ in 4. respects . IOnah was a type of Christ , as Matth. 12. 39. No signe shall be given them , but the signe of the Prophet Jonah . I. In his name and office . Both Jonahs , both doves , one in name , the other in nature . Both mournfull , one in a sea of sorrowes shut in the whales belly , the other a man of sorrowes , and such as no man ever sustained and overcame : Both Prophets , Jonah sent to preach repentance to Niniveh : Christ the true Jonah , the great Prophet of the Church was sent to preach the same doctrine to the world , Mat. 4. 17 : Then Jesus began to preach and say , Amend your lives , &c. Both of them in expresse words must signifie to their hearers , that without repentance they were in state of perdition . II. In respect of his death and suffering . In the 1. kind , 2. manner , 3. fruit . 1. The kinde , it was a willing death , a free will offering . For as Jonah , when the tempest was raised , freely offered himselfe to death when the Marriners would faine have saved him , Ion. 1. 12. take me , and cast me into the sea that the tempest may cease : So , when the storm of Gods wrath was boystrous against the sinnes of mankind , Jesus Christ our Jonah offered himselfe to the death , for he had power either to lay down his life , or to retaine it , Joh. 10. 18. No man taketh away my life from me , but I lay it down of my selfe . Joh. 18. 5. I am he . 2. The terrible and dreadfull manner . For as Jonah was swallowed up of the Whale who made but one morsel of him : So Christ was swallowed up of death , and seemed wholy devoured of the curse of God. As the one cryed in the Whales belly , and out of the belly of hell , Ion. 2. 2. and vers . 4. I am cast away out of thy sight : So the other cries upon the Crosse , My God my God why hast thou forsaken me ? Both of them were in so extraordinary death , as in their sence they were in the deepest hell . 3. The fruit of it . 1. The appeasing of the wrath of God his Father . For , as Jonah once cast into the Sea , the windes were stilled , the sea ceased from h●r raging , Chap. 15. 1. and there was a great calme : So Christ by his death pacified his Fathers wrath , stilled the rage of Satan , abolished the horror of death , which otherwise had never been still and calme towards us . 2. To save his fellowes . For as Jonah must be cast into the sea to save his fellowes from drowning , Chap. 1. 12. So must Christ be overwhelmed with the waves of his Fathers displeasure , and ( as Jonah ) be put to death by those that should have preserved him : but not for any desert of his owne , but to save his companions and brethren in the same ship with him from death and drowning : For so was the signification of his name , Jesus ; so himself affirmed , Matt. 20. 28. The Sonne of man came to give his life a ransome for many . So also Caiaphas prophecies : It is fit that one man die for the people , and that the whole Nation perish not , Joh. 11. 50. III. In Jonah we have a type of Christs buriall , noted by Christ himself . For as Jonah was in the belly of the fish , three days and three nights : Matth. 12. 40. So must Christ be detained in the grave , and lie under buriall three dayes and three nights , parts put for the whole , as perhaps also in Jonah ) till the case seemed desperate in both ; not onely in their own apprehensions ( as 〈◊〉 have before shewed ) but in the disciples apprehension . Luke 24. 21. We thought this should have been he that should have delivered Israel , and behold this is the third day . IV. Jonah was a manifest , type of Christ in his resurrection For , 1. As Jonah was taken into the belly of the Whale whole , & passed through the ranges & armies of teeth as sharpe as speares , without breaking or crushing one bone of him , or the least limb of his body : So Jesus Christ passed through the straight gate of death , but as one bone of him was not broken ; the special and extraordinary providence of God in both of them watching the whole businesse . 2. As the Lord spake unto the fish , and the fish against his will must cast up Jonah on dry ground : So the belly of the earth can keep Christ no longer than the third day ( no more than the belly of the Whale could keep Jonah ) his blessed body must see no corruption . 3. As Jonah returned from his grave with a song of praise and thanksg●ving , Chap. 2. So Jesus Christ returned to life from his grave with a song of triumph and victory , fore-prophecyed , Hos. 13. 14. and accomplished , 1 Cor 15. 55. O death where 〈◊〉 thy sting ! O grave where is thy victory ! 4. As Jonah an Hebrew goes not to preach to the Ninivites , being Gentiles , till after his resurrection out of the belly of the Whale : So Jesus Christ an Hebrew , not till after his resurrection , leaves the obstinate Jewes ; and by his Apostles Ministery and preaching turnes himselfe to the Gentiles , Act. 13. 46. 5. As Jonah after his delivery , went and preached the doctrine of repentance with great fruit and successe , to the conversion of all Niniveh , and preventing the fearfull wrath denounced to come within forty dayes : So our Lord Jesus after his resurrection and ascension , sending out his Apostles to preach repentance and remission of sinnes , mightily prevailed , and suddenly converted many nations of the heathen , and brought them to faith and repentance . For Application : I. Let us acknowledge a greater than Jonah here , Matth. 12. 41. Least as the Ninivites shall rise up against the Jewes , they rise also against us if we convert not , nor repentat Christs doctrine as they did at Jonahs . For , 1. Who are they to us ? They barbarous Heathens , and Gentiles , never instructed before : we have been trained in the Scriptures from childhood . 2. What were their meanes to ours ? Jonah preached but three dayes to them : Christ hath preached , not three days as he , nor three yeares as to the Jewes ; but above threescore yeares : He preached one Sermon : Christ a thousand . 3. What was this Preacher to ours ? 1. Jonah was a weak man : Christ is God and man. 2. Jonah a sinfull man , cast into the sea for his own sinne : Christ an innocent man , cast into the sea for our sinne . 3. Jonah a Prophet , a servant : Christ the Lord of all the holy Prophets , therefore of Jonah . 4. Jonah a stranger to them : Christ of our own kindred and family . 5. Jonah preached unwillingly : Christ preached freely , and spent himself for us . 6. Jonah preached nothing but destruction of them and their City : Christ a sweet doctrine of grace , salvation , and the promise of a kingdome of heaven . 7. Jonah came indeed out of the belly of the Whale , but did no miracle for confirmation of his doctrine : Christ came both from the bosome of the Father , and from the heart of the earth , and did innumerable signes and miracles in which we see his glory . 8. Jonah a most angry & impatient man , would faine die because he Ninivits did not : Christ a mirrour of patience will die least his hearers should . 9. To Jonah no prophet gave witnesse , or foretold of him : To Christ all the Prophets gave witnesse , Act. 10 43. and spake before of him . Shall now Niniveh repent in sackcloth and ashes by Jonahs Ministery of three days ; and shall not we by Christs constant Ministery of threescore yeares ? Shall Niniveh condemne Judea for not acknowledging a greater than Jonah ; and shall it not condemne us not repenting ? whose sinne shall be farre greater than that of the Jewes , who rejected Christ in his abasement and humiliation ; but we reject the Lord of glory , now exalted . II. In the type and truth the freedome of Gods favour in the calling of the Gentiles . Jonah was a preacher of grace to the Gentiles : and Christ was a preacher of grace , not to Jewes onely , but the Gentiles also : being given for a light to the Gentiles , that he might be the salvation of Gentiles to the farthest parts of the earth . For 1. God is not the God of Jewes onely , but of Gentiles also . Rom. 3. 29. 2. Christ was the promised seed in whom all nations must be blessed . Gen. 22. 18 , Hence comes in our title to grace , and not from any desert of ours . For what is amiable in the wilde olive ? It is onely Gods free calling , who calls her that was not beloved , to be beloved . Object . If we be grafted into Christ , and received into grace , all is well , we are in state good enough . Sol. Some are grafted into the Church by profession of mouth onely , as all were not Israel that were of Israel : and some planted into it by the faith of the heart . The former are not altered from their wilde nature : the other are renewed to the Image of Christ. Therefore let none content themselves with externall profession , joyning in the word , sacraments , and prayer ; but labour for soundnesse of faith and grace , by which onely we become branches of the true Olive ; whereas to be hanged as a scien , by a thred of profession , will not keep it from withering . III. In both we have a certaine Emblem and proofe of our resurrection . Rom. 8. 11. If the Spirit of him that raised up Jonah and Jesus be in us , he shall also quicken our mortall bodies , and if the head be risen the members must rise also . For as God spake to the Fish , and the fish gave up Jonah as from the dead : so shall God speak to the earth and Sea and all creatures , and they shall give up their dead . Isai. 26. 19. he shall say to the earth give , and to the sea restore my sonns and daughters , and they that are as seed under clods shall awake and sing : And these dry bones shall be againe covered with sinewes , flesh , and skin , a● Ezek. 37. 6. For as it was impossible for Christ to be held ever under death , Act. 2 24. as impossible is it for his members . Let us comfort our selves in the approach of death to our selves , or our friends , and by rising before hand from the grave of our sinnes , provided for a blessed and joyfull resurrection . 2. King. 13. 21. a dead body , cast into Elisha's grave , quickned : so our soules and bodies . IV. The wonderful power and wisdome of God , that can draw light out of darknesse . Jonahs casting over board into the sea was the occasion of converting the Marriners : Even so Christs death converted many of them that were causes and authors of it . Act. 2. 36 , 41. And as the Marriners lives were saved by casting Jonah into the sea : so all beleevers by the death of Jesus Christ. 1. Let us not measure Gods works by carnall senses . This made the two disciples going to Emaus , Luk. 24. to make but a bad argument : He is crucified , and behold this is the third day ; therefore though we thought he should have redeemed Israel , we are deceived . Whereas faith would have made a clean contrary conclusion : He is crucified , and this is the third day ; therefore he is the Redeemer . The Jewes not knowing the Scriptures , and power of God , are hardned against Jesus Christ , expecting a great Emperour , as Julius Caesar , or some great Monarch ; not able to see that by so base a death life could be procured . The carnall protestants are held off from the true embracing of Christ , because they see the truth and sincerity of Christ every where so resisted and hated by great Rulers and Doctors ; as if it had not been so in Christs own person and Ministery ; or as if Christ was not set as a signe or butt of contradiction , whereas , therefore it must needs be he . 2. Let us admire Gods power and wisedome , and patiently with Jonah expect after darknesse light . And seeing God can turne the greatest evill into the greatest good of his Church ; let us labour to make benefit of all evils hapning to our selves and others . 1. Even of our sinnes themselves , to make us more humble & watchful for time to come 2. Of our sufferings , as Jonah and Christ learned obedience by the things they suffered . V. In the type and truth we have , first terror on the one hand , secondly comfort on the other . 1. We see the weight of sinne committed pressed Jonah into the deepest sea of evills ; and sinne imputed thrust Christ into a deeper sea , even the deepest hell . Both seem left of God in the hands of death ; both cry out as left in the depth of hell . 1. Do thou run from God and duty , and though thou beest Gods childe , thou maist find God pursuing thee , as if he were an utter and irreconcileable enemy . 2. Make as light a reckoning of sinne as thou canst , the least of them shuts us or Christ out of heaven . Doth Christ undertake thy sinne , he sees not heaven till he die for it ? Sinne imputed will not let Christ enter into heaven , but by his own bloud , yea , through hell . Thy sinne repented of held Christ , an innocent , out of heaven till he died for it : but where shall ungodly and impenitent sinners appear ? 2. This same collation affords us sundry grounds of comfort . First , both seem forsaken , neither of them was so ; but both of them go to his God. There is no time nor place wherein the child of God may not boldly goe to God , and pray to his God and say : My God , my God. Secondly , no deepe is so deepe but Gods hand can reach helpe into it , even into the Whales belly , and heart of the earth . Thirdly , the extreamest misery and death it selfe work to good to the godly . See it in Jonah : Where was feared perdition , there was found preservation . The Whales belly was a prison indeed , but to preserve him alive ; a deepe gulfe and a sea , but to save him from drowning . Can any man save a man from drowning by casting him into the Sea ? but God can . Fourthly , when the case seems most desperate , then the Lord steps in to help ; When no helpe can be expected any other way , after three dayes and three nights Jonah must be cast up , and Christ raised up . Never feare extreamities , but then exercise thy faith most , for then is God the nearest : howsoever , trust in him though he kill thee , Job 13. 15. Fifthly , the deepest sorrowes of Gods children end in greatest joy . God hath a dry ground for Jonah after a sea of misery : a glorious ascending for Christ after his lowest descent . Whatsoever the sorrowful songs be that Gods people sing here in Egypt or Babel , they shall end in songs of joy and victory , and be changed into the songs of Moses and the Lambe . Rev. 15. 3. CHAP. XIII . The first-born : Types of Christ , 4. waies . HAving spoken of holy types in sundry speciall persons ; now of personal types in some rankes and orders of men , sanctified and specially separated to the Lord. Of whom , 1. Some were sanctified by birth , the first-borne . 2. Some by office , Priests , especially the High-Priest . 3. Some by vow , as Nazarites . 4. Some by ceremony , as cleane persons , legally cleansed from uncleanenesse . Of these the first-borne were speciall types of Jesus Christ. 1. As they were Gods peculiar . Exod. 13. 2. Sanctifie unto me all the first-born ; for it is mine . Quest. How were they Gods ? Answ. 1. By common nature . But so were all both first and last borne through the world . For all the world and inhabitants of it are his , Psal. 24. 1. 2. By common grace . So all the people of the Jewes by reason of common grace were his , with whom God had plighted his gratious covenant , which was made to Abraham and all his seed , wheresoever they were borne ; of whom he made choice as his peculiar , though all the earth was his . Exod. 4. 22. Israel is my first-borne , that is , not onely the first people and nation that first professed the true worship of God , and had priority of the Gentiles who were younger brethren ; but the first-born by a special election and choice of that from all other people ; whom he would accept as his beloved in the Messiah , the first-born of all creatures , and among whom he would stablish his covenant , and raise up his worship , thus he dealt not with other nations . 3. By a speciall right . The first-born of Israel were Gods by a singular right , as no other Children of any other family were , namely by right of that singular deliverance of all the first-born , when he destroyed all the first-born of Egypt . And therefore presently after that destruction he makes challenge of them , Exod. 13. 2. Thus is Jesus Christ the Lords first-born by a singular right , not common to man or Angell , whether we respect his nature or office . 1. In his nature he is first-born as sonne of God , the first begotten of all creatures , Col. 1. 15. begot before all Creation , And thus he is not onely the first begotten before whom there was none ; but the onely begotten after whom is none . Joh. 1. 14. the onely begotten Sonne of the Father ; the first-born without a second or brother . 2. In his office he was first-born by speciall prerogative . 1. For the kind . 2. For the undertaking . 3. For the accomplishing . 1. For the kind , in that he was Mediator , God and man in unity of person , and the onely redeemer of his Church . In this regard , Rom. 8. 29. he is called the first-born among many brethren . Which phrase noteth quality , not equality with him , some similitude , but no parity between him and beleevers . He holds his birth-right as the Sonne of God by nature ; and we by grace made the Sons of God , he disdaines not to call us brethren . 2. For undertaking his office . 1. In his incarnation , he was the first-born of his Mother . Matth. 1. 25. till she had broughtforth her first-born Son ; not in respect of any that his mother had after him , but because she had none before . 2. For the stranger manner . He was the first-born of a virgin , and so never had brother . 3. He was the first born without sinne . 3. For accomplishing his office in his resurrection . He is called the first-begotten , or first born of the dead two wayes . 1. In respect of his Father who first begot him from the dead . Whence his resurrection is called a begetting . Acts 13. 33. thou art my sonne , this day have I begotten thee ; the Apostle applying it to the resurrection of Christ. And had not the Father thus begotten his sonne from the dead , we had never been raised from death . 2. In regard of himselfe , whose priviledge it was to raise up himselfe from the dead by his owne power , Rom. 1. 4. As himselfe said , I have power to take up my life againe . And being risen , he was the first that ascended in body and soul into heaven . Thus consider Christ , as God , as Mediator , as incarnate , as raised , and ascended ; he is the Lords first-born , and the birth-right belongs to no other . II. The first borne of Israel was the second , and next to the father of the family , yea , after the father instead of the father : So is Christ to his family , the Church ; performes all offices of a careful & tender father , and takes on him , not the affection onely of a father , but even 1. the name of a father . Isa. 9. 6. Father of eternity . 2. the office of a father . 1. He supplies the meanes of spirituall life , as they of naturall 2 He nurtures and teacheth his Church . 3. He provides for the present , and bestowes the inheritance of eternall life . III. The first-born had the preheminence among the brethren , and were chiefe in office and authority , rulers in the house after their fathers , and Priests in the family , before the Leviticall order was established . Gen. 27. 29. when Isaac blessed Jacob for Esau , supposing him the first-born , one part of it was : Be Lord over thy brethren , and let all thy mothers children honour thee . So all the sheaves must bow to Josephs . And Gen. 49. 8. when Jacob blessed Judah , this is added as his right : Thy fathers sonnes shall bow down unto thee . Herein they were speciall types of Christ ; who in all things must have the preheminence , as first in time , in order , in precedency , first in the excellency and dignity of his person . Of whom , comming into the world , was said : Let all the Angels of God worship him . And for glory and authority he sits on his fathers throne , the onely King of Kings , who hath a name above all names . Phil. 2. 9. And Heb. 2. 9. we see Jesus crowned with glory and honour , the head of the mysticall body , the Prince and head of all his brethren . And besides he is the high Priest of our profession , by offering up himselfe a sacrifice for us . Thus Christ is first in order , in glory , in Priesthood . IV. The first-born had a double portion in goods , Deut. 21. 17. Signifying 1. The plenitude of the spirit and grace in Christ , who was anointed with oyle of gladnesse above all his fellowes . 2. The preheminency of Christ in his glorious inheritance , advanced in glory and majesty incomprehensible by all creatures . I. Out of the occasion of the Law of the first-born , learn , that the more God doth for any man , the more he ought to conceive himselfe to be the Lords , and the more right and interest the Lord chalengeth in him . For therefore the first-born were his by a speciall right , because he had not onely delivered them out of Egypt , as others ; but from the speciall plague of Egypts first-borne . Speciall mercies call for speciall service . More mercies are more bonds of obedience . And new mercies are so many new cords to draw and fasten us to God and duty . Is it not reason that the more it pleaseth the Lord to become ours , the more we should become his ? Ought not great benefits become great binders ? And should not great love be a great load-stone of love ? Should not strong cords of Gods love draw us strongly to love our God ? Examine the encrease of Gods mercies on thee in all kindes , and whether they have had this fruit , to make thee more dutyfull . Hath God multiplied blessing on thy head , that thou shouldest blesse thy self in wickednesse ? Hath God continued mercy , that thou shouldst continue sinne ? Art thou the Lords by Creation , providence , redemption , stored with all personall kindnesses pertaining to life and godlinesse , to continue a slave to sinne and Satan ? Remember good Josephs conclusion , Gen. 39. 8 , 9. My master hath dealt thus and thus with me , advanced me from nothing to this estate , committed all to my trust , kept nothing from me but thee , How then can I do this great wickednesse and sinne against God ? II. If Christ be the true first-born , of whom all they are but types ; we must give him the honour of his birth-right . The whole Church , and all the sonnes of that mother must honour him ; all the sheaves of the brethren must vaile and bow to his sheave . Let not the basenesse of his birth , the humility of his life , the ignominy of his death , the shame of his crosse , the poverty of his professors , the weaknesse and frailty of his followers , draw our eyes aside from him ( as the Jewes at this day ) but acknowledge him the first-born , esteeming him ( as doth the Church ) the chiefe of ten thousand ; and with the Apostle esteem to know nothing but Christ and him crucified . Question . How shall we honour Christ as the first-born ? Sol. 1. If we honour him with the same honour that is due to the Father , Job . 5. 23. 2. Advance his estate above our own or other mens , confesse and professe his name , though with losse and disfavour . 3. Depend upon him , and make him our chiefe refuge , for all the family depended on the first-borne for protection , so doe members on the head . 4. Grieve to offend him by sinne . How pitifully can men & women grieve for the death of their first-born ? So much more should we that our sinns have pierced Gods first-born , Zach. 12. 10. III. Here is a ground of much consolation . 1. In that Christ being the truth of the first-born , from him the birth-right is derived unto us believers , as it was from Reuben unto Judah , and we partake of the same birth-right with our head . For here is a difference between the type and truth of the first-born . They had all their priviledges for themselves : but Christ not for himselfe but for us : Whence his elect members are called the Congregation of the first-born written in heaven , that is , whose names are written in the book of life . And farther ; the more those first-born had , the lesse had the other brethren : but the more Christ hath , the more have we , seeing of his fullnesse we receive grace for grace . If he be strong , he is strong for us , if rich , he is so to us . If he be Prince and Priest of his family the Church , hereby we recover the dignity , we had lost by sinne ; and of slaves and vassals of corruption , are made Kings and Priests , that is , the first-born to God , Rev. 1. 6. If he have a double portion of the spirit , so have we by him . Isai. 40. 2. speake to the heart of Jerusalem , her iniquity is forgiven ; she hath received double at the Lords hand for all her sinnes , that is a double portion of grace and favour . As Joseph made Benjamins messe to be doubled : so our Jesus doubles his spirit on the elect . If he have a double portion of glory , immortality , and heavenly inheritance ; so have we in him , being coheires with him in the same inheritance , Rom. 8. 17. 2. Comfort . Being Gods first-born through Christ , we are dear unto God. So Exod. 4. 22. Israel is my first-born , that is , dear unto me , as the first-born , commonly are dearest to their Parents . Israel , before his receiving into the Covenant , was the worst of all people , and smallest in it selfe , and in Gods eyes , Deut. 7. and 9. 4. But afterwards being ( in the right of the Messiah ) Gods first-born , became dear to him as the apple of his eye . Now what a joy is it to the beleeving soule to see God a father look towards it as a father to his first-born ? So fareth it now with us , being so made in Christ. 3. Comfort . God takes notice , and revengeth all the wronges done to the Saints , because they are his first-born . Let Egypt offer injury to Gods first-born , God will say , slay every first-born of man and beast in Egypt ; let them see , in the punishment , their sinne . For can a tender father see an arme or a legge of his first-born cut off ? Would it not go to his heart to see him dismembred ? And can the Lord Jesus endure any wrongs and cruelties done to his members , and this not pierce his bowels ? A man may sometime see his child in want , and correct his first-born for his farther good , send him to be schooled and trained in some course under a sharpe discipline ; but to see him wounded , to see him bleed , cast off , trodden under feet , he cannot endure : No more the Lord. Let no man , never so great , dare to wrong the godly ; for he will rebuke kings for their sakes . IV. Seeing in Christ the first-born we attaine the birth-right ; let every Christian beware of prophanenesse , and passing away his birth-right as Esau , who sold his birth-right for pottage , Heb. 12. 16. and therefore called prophane . So do they that exchange spirituall things for temporall , earth for heaven . As many who pretend a part in Christ ; but in Esaus language say : Give me my pottage , my silver , my honour , my profit , my pleasure , let them take their religion , their preaching , praying , and precisenesse , a bird in hand is worth two in the bush . This contempt of their priviledges robbed the Jewes of them , who being cast out of favour , of first-born become the last of all people , and now we Gentiles are stept into their birth-right . Let us be wise in the entertaining our prerogative conscionably , expresse our love to Christ and his Gospell , not hatred , as they , least provoking the Lord he deal with us in justice as he did with them . For if he spared not the naturall branches ( Rom. 11. 21. ) What reason hath he to spare us ? V. Learn to grow in conformity with our elder brother Christ , with whom we cannot be equall , but like as brothers . All must have one Father , one flesh , one spirit . For the brotherhood stands not in communion of flesh and bloud , for so every man were his brother , but in the spirituall union by regeneration , We must be like him in affection , like him in affliction , like him in the combat , and like him in the Crown . How like unto Christ is he that resists and despises the spirit of grace , that having onely humane nature hath no whit of that divine nature , 2. Pet. 1. 4. When heardest thou this first-born brother to swear or lye ? Or be idle in speech , wanton in behaviour , carelesse of his course , or company ? When was he ashamed of thy cause , of thy Crosse , yea or curse ? But thou art ashamed of his Crosse and cause . When did he revile , rebuke , hate ? . Would he be like us in every thing , even in our evils , sinne onely excepted ? should not we be like him in grace , to be like him in glory ? CHAP. XIV . PRIESTS : Types in the deputation of their office . OF the rankes and orders of holy persons some were sanctified and seperated to the Lord by office or function , As the Peiests and high Priests , who of all other were most expresse types of Jesus Christ. Hebr. 4. 14. We have a great high Priest , which is entered into heaven , even Jesus the Sonne of God. The Priest a type of Christ 1. In deputation to his office , wherein 1. his choice . 1. for his tribe , 2. for his perfections . 2. his consecration . 3. his apparrell . 2. In execution of it : Actions . 1. Common . 2. Ministerial . Sect. 1. 1. The Choise had respect 1. To the tribe . He must come of one onely tribe of Levi , which was by God of all the tribes separated , and appointed by God to exercise the Priesthood in the Tabernacle , and to performe whatsoever belonged to the holy Ministery . This signified Christ our Mediator , who must be a speciall and singular man , taken from among men , Hib. 5. 1. as they , true man as they . For he must be true man in nature and affection that must mediate and negotiate mans cause with God , and so taken from men to stand in the midst between God and man. True it is , our Lord came not of Levi , but out of Judah , Heb. 7. 14. with the reason , for he was not to be after the manner of Aaron , but of Melchizedek , verse 15. and because he was to change the Priesthood , and would do it in the tribe , and was to be a Priest not after the carnall commandement , but after the power of endlesse life , verse 16. But yet he was expressely typed by those Priests . Neither was it without a spirituall signification , that Aaron the first of those high Priests should be Moses brother . For what more Brotherly league than of Christ to Moses , of Grace to the Law , and of the New Testament to the Old ? 2. To the perfections . For in the choice of the Priest were requisite many externall perfections . Levit. 21. 17. Whosoever of the seed had any blemishes , shall not presse to offer the bread of his God. He must not be blind , lame , nor mishapen . Wherin the Lord would not onely provide for the dignity of that calling in that infancy of the Church ; which otherwise ( if the Priesthood had been in outward shew contemptible ) many might have drawn , not their persons onely into contempt , but even all such holy things as they handled : But especially to signifie Jesus Christ our high Priest to be without all blemish , the onely immaculate Lamb that takes away the sinnes of the world . For although no other mortall man could be without some blemish of sinne or other ; yet it became us to have such an high Priest as is holy , harmlesse , undefiled , separate from sinners , Hebr. 7. 26. And as our Lord was spotlesse , and without all blemish ; so also perfect in all parts and perfections . He wanted no part , no gift , no sufficiency to discharge that function too weighty for men and Angels . I. In this our unblemished high Priest we have a sufficient cover for all our blemishes both of soul and body . 1. If never so blemished in soul by sinne , by infirmity , if we have a thousand wants and eye-sores ; if we bewaile and resist them , here is help and remedy in our high Priest against them all . For as those persons that had such blemishes might not stand at the Altar to doe duties there , yet they were allowed in the Congregation , and to eat from the Altar of the sacrifices as the Priests did , Levit. 21. 22. So all defects and weaknesses , which the Saints carry as a burthen , shall not hinder them from participating in the good things purchased by Christs sacrifice , nor cast them out of place of the elect , neither here nor for ever . 2. Be thou never so blemished , and deformed , or maimed in body , now ( the truth being come ) God respects not according to the outward appearance . And although the honour of the Ministery must be respected , and the choysest of our children are not too good for Gods service ; yet now it is far better , a good Minister without an eye , or a hand , or foot ; than a Congregation without a good Minister . II. All these outward perfections of the body in all the Priests high and low , point us to such endowments and gifts of mind which the Lord expects in Ministers , before they attempt this high calling . 1. He of all men must not be blind or ignorant , Hos. 4. 6. Because thou hast refused knowledge , thou art rejected from being a Priest to me . How should he be a light to others that himselfe is in darknesse ? If the eye be dark , so is all the body . 2. He must not have either a blind or a blemished eye , an eye filled with envie at another mans gifts and prosperity : Nor a squint eye , looking indirectly upon every thing ; not ayming at Gods glory , or the building of Christs kingdome , but his own glory , wrath , lusts , ends . 3. He must not be lame or cripled in his feet , but make right steps to his feet , Heb. 12. 13. Upright in his way ; not right doctrine onely but right life also . 4. He must not have a flat nose , that is , without discretion , or judgement to discerne truth and falshood , good and evill , things fit and unfit . As the nose discerns smells ; so to discern companies and courses . 5. He must not have a crooked back , bended downwards and allmost broken with earthly cares , hindering his eye from looking towards heaven , and interrupting heavenly contemplations and study . And so in the rest . Would God such care were had in the choice and permission of Evangelicall Ministers , as in the Old. We should not see the Churches pestered with so many unworthy illiterate men , fitter for any trade than this so holy calling . Sect. II. II. His consecration set down , Exod. 29. 1. wherein were three things . 1. Washing . 2. Anointing . 3. Sacrificing and purifying with bloud . And this consecration to continue seven dayes together . Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels : Whom the devils themselves call that holy one of God , Mark. 1. 24. In speciall , verse 4. the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling ; but plainly pointed at the washing and Baptisme of Christ ; who undertaking his Ministery went into the water and was baptized . Matth. 3. The anointing by the holy Oyle , verse 7. signified the anointing of Christ with the holy spirit without measure : Isai. 61. 1. The Spirit of the Lord hath anointed me to preach . Psal. 45. 7. God , even thy God hath anointed thee with the oyle of gladnesse above all thy fellowes . In which regard Christ was called by eminency , the anointed of God ; and the Priests are types , touch not mine anointed . In this anointing . 1. The matter , holy oyle ; signifying the Spirit of God and his gifts , for much similitude & agreement between them . 1. That was made of the most pretious things in all the world , Exo. 30. 25. So the holy graces of the Spirit are the best things in the world , Luk. 11. 13. there is no gift to this . Oyle swimmes aloft : So the Spirit and graces are highest . 2. No stranger had that Oyle , but onely persons and things sanctified : So none but Gods Elect have these precious and saving mercies . Joh. 14. 17. the World cannot receive it , that is gifts not common , but of sanctification . 3. That perfumed all the place where it was : It is the Spirit of God that sweetens and perfumes all our actions and natures , otherwise most corrupt and loathsome to God. 4. That sanctified the thing to which it was applied , and set it aside to an holy use . Without this oyle the sacrifice of the Jew was as if he had killed a dog . It is the Spirit that sets us apart , and sanctifieth to the Lord us , our persons , our actions , 2 Tim. 2. 21. The service that wants the Spirit is hatefull to God. 5. Oyle is cleare in shining , and makes other things anointed to shine : The holy Ghost within , enlighteneth the mind , and brings in the true light and knowledge of God. 1 Joh. 2. 27. the anointing shall teach you all things . 6 Oyle hath the force of fire in penetrating and subtly pearcing , and is the fuell and feeder of fire and flames : So the Spirit of God is a pearcing fire in the heart , and kindles and maintaines in it the ardent flames of the Love of God. Holy thoughts as sparkels flie upward . 7. Oyle suppleth , cherisheth , comforteth : So the Spirit of consolation anoints with oyle of gladnesse , Psal. 55. 7. It is he that brings peace and tranquility into consciences . 2. the measure , powred in abundance upon Aarons head . Not dropped but powred , signifying the abundance of gifts and graces most plentifully conferred upon Christ our head . For as it was proper to the high Priest to be anointed on the head , whereas the common Priests were anointed but in their hands , not on their heads : So was Christ as the head anointed with oyle above all his fellowes , and received the spirit beyond measure , signified by powring on the head . 3. The communication of this oyle . It stayed not on Aarons head , but ran down his beard , even to the skirts of his garments : signifying that the Spirit of grace distills from the head unto all the members of his mysticall body the Catholike Church . First the Spirit descends and sits on Christs head , then on the Apostles in likenesse of fiery tongues , running down as it were by Aarons beard ; and from them upon other inferior persons beleeving their word , as unto the skirts of his garment , Psal. 133. 2. Now a threefold Application hereof . I. In the anointing of the high Priest , the eminency of Jesus Christ above all creatures ; whose very name carrieth in it a note of principality , being called the high Priest of our profession . And in that this whole consecration of the high Priest in most solemne and stately manner , was but a dark shadow of his selemne inauguration into his Office. And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were , Aaron , Moses , Elias . Some of them had a most glorious vocation , as Moses , and in the entry of their callings , graced with most divine and powerfull miracles : but never any had the spirit sitting on his head but he . None of them by their anointing had all graces , nor any grace in perfection , but onely begun , and in small degree . Moses a beleever wanted faith sometime , as when he smote the Rock which he should have spoken to ; and the meekest man in the world was sometime to seek of his meknesse . Aaron , though the oyle was powred on his head , was weak ; as in murmuring against Moses , & in making the calf : But in our high Priest all graces & virtues were not inchoate onely , but perfect . In him knowledge of God was most perfect , holiness most perfect , and all kind of graces in highest degrees . Grace sits in his lips , not onely to move the mind but to change it . None of them by anointing could receive graces for others , but for themselves onely ; but he receives such a measure ; as runns over to the sanctifying of the lowest and meanest of his members . Hence 1 Joh. 2. 27. the anointing which we have of him , dwels in you , and teacheth you all things . And 2 Cor. 1. 21 , 22. It is God that anointeth us in Christ ; and sealeth , and giveth us the earnest of the Spirit . Thus our Lord Jesus is advanced above all , his oyle shines brightest , and swimmes aloft above all others . II. In Aaron's and Christs anointing and furnishing to their Office : Ministers must labour for a greater measure of this ointment than others , to run down from them to their skirts . They must pray by the Spirit , watch by the Spirit , walk by the Spirit . An unconverted Minister may do another good , but he hath no prmise of blessing , nor doth any good to himselfe . As the holy ointment was kept in the Sanctuary : So Christ is the Sanctuary whence this oyle comes . The pipes are the Word preached , Sacraments , Prayer , societies of the Saints and Gods people . And such Ministers as contemptuously contemne the conduit-pipes , through which this oyle drops and flowes , scorne to come to Sermons , and joyne in holy exercises ; how doth their oyle dry away ? Instead of this oyle that should fall from them , a deale of pitch and slime , froth and filthinesse falls on their skirts . III. In the communication of this ointment unto us the skirts , we learn that Christ is not for himselfe , but for us . And therefore , 1. Examine if thou beest anointed . This is to be a Christian , to be anointed as Christ was ? Scornest thou this holy oyle in thy selfe or others ? Know , thou shalt one day wish the mountaines to fall on thee , on whom this oyle falls not . 2. Hence draw strength in temptation . Remember , If sollicited to sinne , Oh I have the anointing ; I am taken up , and set apart to Gods use ; I am for God and his glory , Neh. 6. 11. 3. Use meanes to attaine a farther measure , and be liker Christ. Thou missest a Sermon , or the Sacrament ; thou knowest not what drops of oyle thou hast missed : 4. Have a care to walk as such as are anointed , smelling sweet every where in holy lives , speeches , prayers ; in all things edifying thy self and others . Leave a sweet smell every where behind thee . Let it drop down from us to others round about us . The third thing in the high Priests consecration was sacrificing , Exod. 29 , 1 , 2. In which , 1. Observe in general , that the Priests must be consecrated by offering all sorts of sacrifices for them ; and therefore they must take a calfe , two rammes , unleavened bread , cakes and oyle , verse 1 , 2. 1. Because of the speciall holinesse and honour of their calling who are to come so near unto God , who will be specially sanctified in all that come near him . 2. Because sinne in them is more hatefull than in any other , and in expiating their sinnes , as much is required as for the sins of all the congregation . 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts ; and therefore for them must be offered all sorts , to sanctifie them not onely in generall , but to their speciall services between God and his people . 2. In particular : The first of these sacrifices must be a sinne offering , verse 10. For which they must ; 1. Take a calfe and offer him for the expiation of sinne , verse 14. This young calfe was a type of Christ , who onely by his own oblation expiated our sinne , which otherwise made our selves and duties most hatefull . 2. This calfe must be presented before the Lord and his Congregation : signifying the willingnesse of Christ to offer up himselfe for the sinnes of men . Joh. 19. 11. 3. Aaron and his sonnes must put their hands on the head-of the calfe , verse 10. not onely to confesse they were worthy to die for their own sins , but to professe also that the death which they deserved , was by the death of the Messiah ( the high Priest of the new Testament ) removed off them , and transferred upon the beast . And not onely the imputation of our sinnes upon Christ ; but also is signified , that we must lay our hand by a true faith upon Christ our head , if we expect any comfort from his death and passion . 4. The calfe must be killed before the Lord , at the doore of the Tabernacle , verse 11. signifying both the death and crucifying of Christ , as also the fruit of it by the place . That by his death , as by a doore , an entry is made for us into the Church , both militant and triumphant , Heb. 10 20. 5. The bloud of that sinne-offering for the Priest must be put on the hornes of the Altar , and the rest powred at the foot of the Altar , verse 12. signifying ; 1. The sufficiency of Christs death to purge and reconcile us to God. 2. The plenty of grace and merit in it for many more than are saved by it . For being sufficient for all , it is not helpfull to all , nor to any that tread under foot this pretious bloud ; the extent of the benefit is to all the elect . 3. The large spreading and preaching of the Gospel of salvation by Christs bloud through all the coasts and corners of the earth ( as the bloud sprinckled on the four corners ) and that by the finger , hand , and ministery of men . 6. The fat must be offered unto God ; but the flesh , skin , and dung , must be burnt with fire without the host : signifying : 1. That Christ offered himselfe , and the best parts he had , suffering in soule and body . 2. That he must suffer without the host , without the gate of Jerusalem , Heb. 13. 12. and carried out our sinnes out of Gods sight . 3. That nothing but bloud comes on the Altar : For onely the bloud of Christ his Sonne cleanseth us from all sin . Note hence , that the Priests in the Law must be put in mind that they were sinners , and needed a sacrifice for themselves . By which they were to take notice of a difference between themselves and our high Priest. 1. There was no perfection in their persons ; for they must offer , and lay their hands on the head of the sacrifice , confessing guiltinesse . 2. Nor in their Ministery , in which the high Priest need offer for his own sinnes . 3. Nor in all their Consecration ; they could offer no sacrifice to wash away any sinne , their owne nor others ; onely they did point at the sacrifice of Christ : but by his consecration he could offer himself a meritorious and sufficient sacrifice for the sinnes of his elect . Thus is our high Priest advanced above them all . The second of these sacrifices in the Consecration of the high Priest was to be a burnt offering or Holocaust . The use of which was to signifie the dedication of himselfe and all that he had , to be purified by the Spirit ( as by fire ) to the use of God in his service , as that Holocaust was , verse 15 , and 19. Most things in this were common with the former . 1. The bloud must be sprinkled on the Altar round about : signifying the full remission of sinnes purchased by the bloud of Christ , and the communication of all his benefits , and the virtue of his whole passion to be aplyed to the whole Church for sprinkling still betokens application . 2. The inwards and legs must be washed in water , vers . 17. signifying that Christ should bring no unclean thing in his offering , but he should be absolute pure within and without ; in his mind , thoughts , affections , signified by the inwards ; and in his conversation , motions and walkings , signified by the legs . 3. The burning of the offering wholy , ver . 18. signified . 1. The ardent love of Jesus Christ ; who was all consumed as it were with the fire of love and zeale towards mankinde upon the Crosse. 2. The bitternesse of his passion in his whole man , who was as it were consumed wholly with the fire of his fathers wrath due to the sinnes of man. 4. As the burnt-offering ascended up to heaven in fire : So Jesus Christ having offered himselfe a whole burnt offering ascended up into heaven , and so obtained an everlasting redemption for his Church . From whence also he sends the fire of his Spirit , as on the Apostles , so on all beleevers in their measure , Joh. 14. Note from this sacrifice for the high Priest ; that first he must offer the sinne-offering , and then the other sacrifices for consecration . This burnt-offering nor the others following could never have been acceptable , if the sinne-offering had not gone before , and sinne by it expiated . Learne hence , that so long as we are in our sinnes , all our sacrifices and services are abominable . Sinne unremoved lyes in the way of thy prayer . The blind man could say , God heares not sinners , Joh. 9. 31. And David , If I have delight to sinne , God will not hear my prayer . Sinne unrepented and unpardoned makes thee hatefull in the house of God ; thy hearing doth but more harden thee , the Sacraments become poyson unto thee , for thou by thy sinne castest poyson into the Lords Cup , and so eatest and drinkest thy owne damnation . For Applycation . Let this be our wisedome , first to offer our sinne-offering . It is the Lords own counsell , Isai. 1. Wash you , cleanse you , and then come and let us reason . And as our Lord advised us in case of reconciliation with man , we must much more practice in case of our reconciliation with God. If thou hast brought thy gift to the Altar , and thou remembrest that God hath ought against thee ; first reconcile thy selfe to God , and then to man , and so bring thy gift . There be two graces which we must bring before God in all our services in which we would find acceptance . The former of preparation ; that is , repentance which prepareth aright to the performance of good duties . The latter of disposition ; and that is faith , which disposeth the party aright in the whole carriage of them , for this purifieth the heart , exciteth the will , sees the weaknesse , seeks a cover , and finds acceptance . The third sacrifice in the consecration of the high Priest was the peace-offering , or the Eucharisticall sacrifice ; the use of which was , both that Aaron should shew his thankfullnesse to God , who had advanced him to so high an office , as also to obtaine of God by prayer such high and excellent gifts as were needfull for the execution of the same : and this pointeth directly at Jesus Christ. 1. The bloud of this Lamb was to be put on the lap of Aarons eare , upon the thumb of his right hand , and on the great toe of his right foot . Signifying , 1. That all the actions of Christ , his hands , feet , and parts were red with his passion . Psal. 22. 16. they pierced my hands and feet . 2 The whole obedience of Jesus Christ to his father even to the death , called a piercing or boaring of the eare . 3. That it is Christ who sanctifieth the eares , hands and feet of the Priest and people . The eare to hear divine Oracles , the Priest must first learne then teach . The hands to work the actions of grace and holinesse . The feet to direct and lead into all holy motions and conversation , all must be washed by the bloud of Christ , that we may be wholy clean . As both our Saviour teacheth by the washing of the disciples feet , Joh. 13. 5 , 6. As also in Peters request , Lord not my feet onely , but my hands and head , Joh. 13. 9. 2. A part of this sacrifice went to the Priest , part to the Offerer , signifying , that both Priest and people have part and interest in the death of Christ ; as also that Christ did not onely deliver himselfe to death for us , as this Ram , but also giveth himselfe to feed us to eternall life , Joh. 6. 55. My flesh is meat indeed . 3. It must be heaved up before the Lord , and shaken too and fro every way , vers . 26. Signifying , 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfullnesse to God for so great benefits . 3. That the merits of Christ our true sacrifice , and benefits of his death should , by the preaching and publication of the Gospell , be spread abroad into all corners of the world , as that sacrifice was shaken every way , East , West , North , and South . 4. This sacrifice must alwaies be offered up with cakes of unleavened bread tempered with oyle , vers . 23. Signifying , 1. The most perfect purity of Christs life and doctrine without all leaven of sin . 2. That Priest and people must in service to God lay aside all leaven of maliciousness . 3. The oyle notes the soft and loving kindness of God & Jesus Christ , chearing & suppling the conscience by the sweet meditation of it ; as also how joyfully & gladly we ought to serve the Lord , and with cheerefullness present before him all the parts of his worship . Note hence , as the eare , hands , and feet of the high Priest must be touched with bloud before he attempt any part of his office ; so our care must be that all our parts , all our actions and affections be touched and purged with the bloud of Christ. So David , Psal. 51. 2. Wash me throughly . Reason . 1. Because sinne hath defiled the whole man ; all his parts , all his actions , all within him , all without him . 2. This foulnesse sticks so fast , as it is no easie matter to be cleansed . Nothing in the world can fetch out this soile but the bloud of Christ. Not all the water in the sea , nor all the holy water in the Sea of Rome can wash away one sinne . 3. All thou doest or performest depends upon the merit of this bloud , and dignity of this person and passion for acceptance . The knowledge of thy duty must be sprinkled with this bloud , for that is signified by the eare . The undertaking of duty , by the hand . The progresse and perseverance in it by the foot . All must be presented in him and by him , and find grace and acceptance . If I wash thee not , thou hast no part in me . Qu. How may I know that the bloud of Christ hath touched and purged me ? Answ. 1. It is not enough that Christs bloud be shed , but it must also be sprinkled . If thou contentest not thy selfe that Christ hath died for all , but seest how necessary it is to apply it to thy self . 2. If thou hast an hand to lay hold on Christs bloud and besprinkle thy self with it . A man washeth his face with his hand . This hand is faith , which takes up the bloud of Christ , and applies it to ones selfe , as did Paul , who dyed for me . 3. If it wash the whole man within and without , which no others bloud could do . The bloud of sacrifices under the Law could not sanctisie the conscience , but onely the outside , Heb. 9. 9. but this can and must purge the conscience from dead workes , verse 14. And under conscience is contained the whole inner man , purged by the merit of his satisfying bloud , and by his spirit renewing our nature . And for the outward man , 1. If thy right eare be touched , thou hast the hearing eare rightly to hear the word of God. Thou hearest to learn ; for to harken is better than the fat of Rammes . 2. If thy right hand be touched , that thou art an active Christian , not an hearer onely of the word but a doer , and unto knowledge of the doctrine of faith joynest obedience of faith , thou keepest the faith working , as knowing that obedience is better than sacrifice , thou darest not doe what seemes good to thy self , or is right in thine owne eyes , but what is rightly ruled by Gods word , for that is the right hand touched . 3. If thy right foot be touched that thou walkest in the right way with a right foot , not making crooked pathes to thy feet , but ordering thy conversation aright . And all this with right ends and affections , the feet of the soule laying aside all sinister ends and intentions in all thy obedience , and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs bloud sprinkled . 1. Pacification of conscience , for this bloud speakes better things than Abels for us , and in us ; for us , to God by intercession : in us , by perswasion , that the Lord looking on the bloud of Christ , rests wholly in it as a full satisfaction for all our sinnes ; for this is the end of shedding , remission of sinnes , Matth. 26. 28. therefore of sprinkling . 2. Daily sanctification through this sprinkling , 1 Pet. 1. 2. For out of the side of Christ issues water as well as bloud ; the one redeeming from condemnation , the other from vaine conversation , the one purgeth from the death of works , the other from dead workes themselves . The sprinkling of this bloud admits not security , or idleness , and carelessnesse ; nor suffers a man to sinne against this bloud by impenitency , unbeliefe , despising of grace , horrible swearing , and foul lusts . But makes the Christian truely noble , as one now descended of the bloud of Christ ; scorning the base and foule courses he formerly affected . Find these markes , and comfort thy selfe , thou art sprinkled with Christs bloud . Thy whole course is sanctified ; all thy hearing , all thy obedience , be it never so weak in it self , be thy unworthinesse never so great , it shall be no barre to thine acceptance with God , For every thing sprinkled with this precious bloud is sweetned and accepted . Sect. III. III. The third thing in the deputation of the Priest to his office , is his apparrell , appointed by God , and called holy garments , glorious and beautifull ; farre differing from all other mens . And they signified , 1. The function to be glorious and excellent . 2. The fitnesse of their persons to that office . 3. The glory of the true high Priest Jesus Christ , of whom Aaron was but a figure . For all the glistering shew of these Priestly garments set forth the more Angelicall brightnesse of all the virtues which should shine in Jesus Christ. The Priestly garments appointed by God were ten in number ; of which four belonged to the inferiour Priests , Exod. 28. 40 , 42. 1. A linnen garment : Which signified the white garment of Christs righteousnesse and innocency ; which they were to appeare in before the Lord , if they would be acceptable in their persons or duties . Noting to us by the way , that every godly Minister weares a white linnen garment , not woven and made by men , but by God ; not without him , but within him ; not a shaddow o● ceremony , but the substance and truth , to which all shadowes give place . Nay there is no private man that is godly , but he must weare this white linnen garment , having put it on in the laver of regeneration : as Gal. 3. 27. Whosoever are baptized into Christ , have put on Christ. 2. A girdle , verse 40. which signifies constancy and stability in the truth , both in our high Priest Jesus Christ , who was not a reed shaken , but a firme rock : as also in his members , who are commanded to stand fast , their loines girt with verity , Ephes. 6. 14. Hence followes , That the Ministers word must not be yea and nay ; his course must be constantly gracious and watchfull . And for private Christians , Heb. 13. 9. Be not carried about with divers & strange doctrines , for it is a good thing that the heart be stablished with grace . 3. A bonnet , verse 40. A symbole and signe to them of Gods protection still covering them in their faithfull service : signifying to us the Lords cover and faithful protection both over our head , and over his members for his sake . So as every faithfull Minister hath a bonnet , Christ carries him as a starre in his right hand , and covers him from the rage of Satan and the world , else should he not stand a minute . And every faithfull member of Christ is so covered as an haire cannot fall ( much lesse the head ) without the will of his heavnely father . 4. The breeches , verse 42. Putting more comlinesse upon the uncomely parts . Signifying to them and us , 1. What reverence we ought to use in the service of God ; farre remooving thence every uncomely thing . 2. Shaddowing out the true and perfect holinesse , with which Christs humanity was cloathed ; and not onely with that , but with the Majesty of his deity , which highly graced and honoured the despised and fraile humanity , which had no forme nor beauty , Isai. 53. 2. 3. Not darkly representing that care and respect which our Lord and Saviour Christ hath of his inferiour , base , and despised both Ministers and members through the world . Isai. 41. 14. Feare not worme Jacob ; I will helpe thee . To the high Priest belonged six peculiar garments : First the Ephod , verse 4. In which 1. The matter , it was not wooll or silk , but linne , which riseth out of the earth , Ezech. 44. 17. Signifying that holy flesh of Christ which vailed his deity as a garment ; and that it was taken not from heaven , but from his mother on earth , as the matter of that garment grew immediately out of earth . 2. The forme it was a long white garment : signifying the long white garment of Christs absolute righteousnesse ; white , innocent and unspotted ; and long , to cover all our nakednesse , without eecking and patching of merits . 3. The ornament of it . In ●it were set two Onyx stones , and in them the names of the twelve tribes of Israel engraven , which Aaron carried upon his shoulders : signifying , 1. That the names of the godly are not lightly written , but fast engraven in the love and memory of Christ , as those names were engraven in very hard stones . 2. That Christ doth still carry his Church on his shoulders ; lifting them up out of dust and misery , and bearing them upon the shoulders of his power and providence as on Eagles wings , Deut. 32. 51. Or as the good shepheard brings home the sheep on his shoulders , Luke 15. 5. According to his gracious promise , Isai. 46. 4. I have made you ; I will also beare you , and I will carry you and deliver you . 4. The use of it . The high Priest in this garment carried on his shoulders the names of Israel into the sanctuary before God : so our high Priest in the garment of his righteousnesse presents his Church ( shadowed by the twelve tribes ) without spot or wrinckle or any such thing ; and carries into heaven on his shoulders , even into the true Sanctuary not made with hands , those whose names are written in the book of life . 5. Distinction . As the high Priest carried the names in severall precious stones , and severally engraven : so our high Priest takes speciall notice of every particular member of the Church , neglects not the meanest , but knowes them by name , as the head can name every member of the body , and contemnes not the meanest . Revl . 3. 4. the Church of Sard● had a few names , that is , godly persons so well known to Christ as men by their names . 6. The property of it . It was not lawfull for any but Aaron and the high Priest to use this garment , nor might any imitate it , for it was the fall of Gideons house , Judg. 8. 26. 27. for making an Ephod like that of the sanctuary . It is true there were ordinary Ephods , holy garments common to inferior Priests , as Saul put to the sword fourscore and five Priests that wore an Ephod . 2 Sam. 22. 18. And used by the Levits , as Samuel very young ministred in an Ephod , 1 Sam. 2. 18. And it may be there were some garments caled Ephods which great men did weare , and no holy garment . as 2 Sam. 6. 14. David danced before the Arke girt with a linnen Ephod . But this Ephod was peculiar to the high Priest , and in no garment else might he present the names of the twelve tribes : signifying that no garment of righteousnesse may be expected or imitated , in which God can behold his Church , but this of Jesus Christ. And whosoever seeks elsewhere , are abolished from Christ to their destruction , Gal. 5. 2 , 4. Oh the fearfull case of Papists that seek to have their names written in another Ephod of their own weaving and making ! The second garment peculiar no the high Priest , was called the brest-plate of judgement , ver . 15. the most precious part of all his garments . I. In respect of the twelve costly and glistering stones which were set in four rowes according to the number of the tribes , ver . 17 to the 22. In which 1. The shining of these stones signified the shining purity and innocency of Jesus Christ both in himselfe , and in his members . If they be pure as the Sunne , faire as the Moone , what is he ? 2. Their price of great value and worth : signifying what a price the Lord Jesus valued his Churth at . He counteth not believers as common and base stones , but more precious than his own life . How vile and despicable soever they seeme to men , and trodden under foot here below as common pebles ; yet Jesus Christ sets another price on them . 3. Their place or situation . They are set in the pectorall , and Aaron must carry them on his heart : fignifying that Christ hath as much care of his Church , as if it were enclosed in his heart ; le ts out his bloud to make room in his heart for them . 4. Their number , Twelve , according to all the tribes : noting that there is a room in the heart of Christ for every one of the elect . None can anticipate or prevent other . With him is plentifull redemption . The former without the latter shall not be perfected , Heb. 11. 40. 5. Their order . They stand in four rowes in a comely quadrangle : signifying the comely order that Christ hath stablished in the Church : some in higher place , some in lower , some of one ranke and virtues , and some of another , as those stones , but all stand seemely and fitly . And this order we must maintaine , keepe our rankes as they did . 6. The figure . The four square , ver . 16. signifying the stability and firmenesse of the Church , as a four square , turne it any way , is firme . Satan and all deceivers shall not pick one stone out of Christs Pectorall . The gates of hell shall not prevaile against him that is fixed in that rocke and stone of Israel . 7. Their use . That Aaron , who before bare the names of Israel on his shoulders before the Lord , might now bear them on his heart continually for a remembrance before the Lord , when he goeth into the holy place , vers . 29. signifying , 1. The ardent love of Jesus Christ towards his Church , who beares it not onely on his shoulders as a shepheard , nor onely in his armes as a nurse : but upon his heart , and in his heart , never to forget our good . If Aaron may forget the names he carries upon his shoulders , he cannot the names upon his brest or heart , so cannot Christ forget the Church he hath taken into his heart . Isai 49. 15. Can a woman forget her childe , and not have compassion on the sonne of her womb ? though they should forget , yet will I not forget thee . 2. Bearing of the names continually before the Lord on his heart , signifieth the continuall mindfulnesse and intercession of Jesus Christ for his Church in that heavenly sanctuary , Heb. 7. 25. By vertue of which all our prayers get audience and acceptance . 8. The quantity . As all the names of Israel were gathered into a narrow compasse : so Jesus Christ our Mediator shall gather together into one , all the despersed sonnes of God : and present them before God as the most beautifull and precious parts of the world , Joh. 11. 52. He shall make a short account in the earth , in comparison of the wicked who will take up more roome . II. In respect of the Urim and Thummim which were put in the brest-plate of Judgement , vers . 30. Of which Rabbi David a Jew saith : It is unknown to us what these signifie . And what this precious monument was ( put by Gods appointment into the fold of the Pectorall ) no man living can tell . I take it to be no workmanship of man , but a sacred monument immediately received from God. But expresly they signified Jesus Christ , 1. In their names . 2. In their use . 1. Their names , Urim and Thummin . Urim signifieth lights in the plurall number . Note that there were not lights and shining before in the Pectorall by the many precious stones : but here is a glorious light shining above them all , to which their light is obscurity . Plainly signifying Jesus Christ in whom are hid treasures of wisdome and knowledge , Col. 2. 3. He is the light of the world , Joh. 9. 5. Which enlightneth every one that commeth into the world , Joh. 1. 9. There are many lights , as stones and stars , in the world : but he is the sun , nay he is lights . With him is many-fold wisdome . And without him is nothing but darknesse , sinne , death , inner darknesse and utter , Joh. 8. 12. Thummim signifieth perfections . And to whom can this point us but unto Christ ; in whom alone are all perfections of holinesse and graces . There is illumination in the twelve stones the Church , but not any perfection ; there is some purity in the stones , but farre from perfection of it . In Christ is perfection in all parts ; and from him alone we must expect our perfection . II. The use of them was to receive by them answer from God when the high Priest consulted with him , vers . 30. For when the Priest asked counsell of God , God is said to answer by Urim , that is , not by the colour of the stones , nor the changing of colour by brightnesse , blacknesse , or bloudinesse of them ( as some Jewes ) but the Lord answered by voice , Numb . 7. 89. And therefore it is called the Urim of Judgement , not because it selfe gave Judgement or decided causes ; but because the Lord answered when the Priest applyed the Urim and Thummim . This directly looked at Christ , as to whom , 1. All secrets and Mysteries are perfectly known . He is the Lamb with seven eyes , which are the seven spirits of God : Rev. 5. 6. Onely worthy to open the booke , vers . 9. because of his abundant grace and wisedome , signified by the seven spirits . 2. Who makes known and continually reveales to his Church and members , as their need requires , whatsoever is meet for them to know , by such meanes as himselfe hath sanctified Now although this was a great priviledge of the first Temple ; and the second did want it , that they might not be kept from desire and expectation of the true Urim and Thummim : yet we in the new Testament are farre beyond them . For as the Oracle by Urim was certaine for direction : so Christ is the most perfect rule and direction shadowed by that . As the Urim answered by voice : so Christ by his word preached . As God spake then by Urim to the Priest : So now by his own Sonne . Heb. 1. 2. Wouldest thou have God answer thee ? goe to the Urim . 1. Frequent his ordinance . God then answered , when the Priest consulted . 2. Pray for wisdome . If any man want wisdome , let him aske of God and it shall be given him , Jam. 1. 5. 3. Feare God , Psal. 25. 14. The secret of the Lord is with them that fear him . 4. Follow and obey the voice . Joh. 14. 21. If any love me and obey my commandements , I will love him , and reveale my self unto him . Joh. 7. 17. If any man doe the will of God , he shall know the doctrine whether it be of God. The third peculiar garment of the high Priest was the robe of the Ephod , Exod. 28. 5 , 31. On the skirts of which were fastned , 1. The Pomegranates of blue silke , and purple , and skarlet round about . This fruit hath a most pleasant smell , sweet in it selfe , and sweetning other things round about it ; and is full of precious juyce and liquor . 2. Bells of gold between them round about , a golden Bell and a Pomegranate ; the use of which was , that his sound might he heard round about when he went into the Sanctuary and holy of Holies . The whole garment signified the righteousnesse of Christs humane nature , which is . 1. Most sweet it selfe , having a most pleasant savour as the Pomegranate . 2. Full of most precious juyce and vertue , to qualifie and abate the raging heat of Gods displeasure , as the juyce of Pomegranats doth allay the burning heat of an ague that would shake the body to pieces . 3. Casts upon us a sweet savour being wrapped in it : For wee by nature , stinking in our sinnes and rottennesse , are loathsome to the Lord ; but once covered with this mantle , we are a sweet savour to God ; who now speakes of us as Isaac of Iacob covered in his elder brothers garments : My sonne is as the savour of a field which the Lord hath blessed , Gen. 27. 27. 3. This garment hath a sweet sound , as of golden Bells , which to hear were most delectable : because the garment of Christs righteousnesse brings grace to us no otherwise than by the sound of the Gospell . For Faith , by which we put on Christ , is wrought by hearing the sweet sound and golden Bell of the Gospell . Whence some have thought , that by this part of the Priests Attire , is shadowed the Propheticall Office of Christ. Sweet is the proclamation of the Gospel of peace . 4. The use . That by these Bells the Priests must be heard when he goeth into the Sanctuary : signifying the power of Christ our high Priests perpetuall intercession ( being entred into the sanctuary of heaven ) for his elect and chosen . The fourth peculiar garment was the Miter or bonnet upon his head , vers . 36. 1. Made of blew silke and fine linnen , vers . 39. like ( as it seemes ) to an halfe coronet . 2. Beautified with a golden plate , on which was written : Holinesse to the Lord. 3. The use . Aaron must ever have it on his forehead while he beares the iniquity of their offerings , to make the people acceptable before the Lord , verse 38. First , The Miter and crowne on the Priests head signified , 1. The Deity of Christ our head , which as a crown or circle wants beginning and end . 2. The Kingly Office of Christ , with all that honour and crown of glory set on the head of our Redeemer , to whom all power is given in heaven and in earth . And according to his power is his name ; for God hath exalted him and given him a Name above all names , Phil. 2. 9. His stile is not onely King of Saints , Revel . 15. 3. But King of Kings , and Lord of Lords , Chap. 19. 16. Secondly , The golden plate in which was written , Holiness to the Lord , did not onely distinguish it from the miters of the ordinary Priests , which wanted such a plate : but specially typified Jesus Christ our head , in whom was most conspicuous ( as in a mans forehead ) a most divine and perfect holinesse purer than the gold of that plate . Who was not holy onely , as other sanctified persons , but holinesse it selfe . Holinesse in his person , holinesse in his nature , holinesse in all his actions and passions ; holinesse in the fountaine and originall , whence all streames of holinesse issue forth to his elect members . So Joh. 17. 19. I sanctifie my selfe that they may be sanctified . Never was there so pure a plate , such shining holinesse , so deeply ingraved as nothing can raze it out for ever . Thirdly , The use was significant ; that as the high Priest , having on this plate with this inscription , got the iniquities of the people pardoned , which he bare before the Lord : So our high Priest Jesus Christ , presenting before his Father , his most absolute holinesse , gets a pardon for all our sinnes , which he beares upon him selfe . And as their sinnes were pardoned in respect of the high Priest , who represented Christ : So both theirs and ours are indeed and truth pardoned , for the true and eternall high Priest , who is Christ himselfe . The 5. peculiar garment was the embroydered Coat of fine linnen , vers . 39. which was a beautiful , costly and large garment , reaching down to his feet , covering most of his boby ; curiously wrought with most precious matter and cunning workmanship : which noted the dignity of the person , and office of the high Priest. For in old time long white garments appertained to men of high place , and excellent in wisedome : As in Iosephs advancement , Gen. 41. 42. he was clothed with white fine linnen , when he was to be Viceroy , and next in authority to the King. See Ester 6. 8. how Mordecai was apparelled by the Kings command . This garment was most proper to our high Priest of the new Testament Jesus Christ ; who is by it described , Rev. 1. 13. clothed with a robe down to his feet . Noting , 1. The excellency of his person ; who is Prince of peace , Isa. 9 6. For so , long white garments ever betokened peace , both within the Church and without . 2. That he excelled in wisedome and counsell , being the great Counseller , and the spirit of counsell and understanding resting in his breast , Isai. 11. 2. For to such also these garments belonged , Dan. 5. 7 , 16. 3. The lovely and beautifull connexion and conjunction of his Propheticall , Priestly , and Princely Officers ; sincerely and perfectly fulfilling them , and appearing before God in them as in a most costly embroydered garment consisting of many pieces , and many colours fitly couched and layd together . And this grament he ware not onely in earth ( as the Priests did ) but now after his ascension he continues to performe the Offices of the high Priest for his Church : in the same embroydered garment presenting before God the merit of his onely sacrifice , and making intercession to the Father for it . The sixth garment is the girdle of needleworke , ver . 39. Of diverse matter , linnen , blue silke , purple and scarlet , and of divers colours , Chap. 39. 29. The use of it was to fasten the Priests garments unto him , that they might not hang loose upon him in his ministration ; and specially points out unto us our high Priest Jesus Christ described after his ascension , Revel . 1. 13. to be girded about the paps with a golden girdle . Noting in Christ four things . 1. The truth and constancy in accomplishing all the gracious promises of the Gospell ; seeing our high Priest is girt about with the girdle of verity . 2. His justice , integrity , pure and uncorrupt judgement as gold . Isai. 11. 5. Iustice shall be the girdle of his loynes , and faithfulnesse the girdle of his reines . 3. His readinesse to do the office of a Mediatour . Girding of the attire hath ever been a signe of readinesse , and diligence in businesse undertaken . So Luke 12. 35. Let your loines be girded about . 4. His mindfulnesse and care in performing his office . For as not girding is a sign of carelessenesse and negligence : So girding of care and industry . So our Lord and high Priest never carelessely cast off any poor and penitent sinner : but in the dayes of his flesh minded their misery ; and now in heaven keeps on his girdle , casts not off the care of his Church , but perpetually accomplisheth whatsoever is needfull for her salvation . Sect. IV. I. In the garments , some things necessary for Ministers , some things for the People . 1. All about the Priest must be gold , silver , pretious stones , curious colours ; signifying , that no vile or base thing must be in the Ministers cariage or behaviour . But as the Priests costly garments covered the frailty of their bodies , and graced them in their office : so the graces of their minds must not onely hide their weakness , but adorne and beautifie them for the honour and prosperity of their function . And the rather , because this corrupt age is bent to disgrace this holy profession , care shall be had both of keeping out , and thrusting out vile persons . And those who are in this calling should labour to shine in godlinesse and vertue ; which is the onely apparell that will draw the eyes of good men to reverence them . II. As the Priests had variety of holy garments : so every minister must be clothed and adorned with many graces . If every sheep of Christs fold must adde to his graces , much more the Pastor of the flock . If every child of God , much more the Father in the faith begetting others to God. He is not onely a disciple of Christ , but an instructer of others . He must therefore be stored , 1. With variety of knowledge to bring forth things new and old . 2. Variety of Ministeriall gifts , to instruct , exhort , reprove , correct . 2 Tim. 3. 16. 3. Variety of saving graces , to be an example in word , conversation , in love , in spirit , in faith , in purenesse . 2 Tim. 4. 12. 4. Variety of externall and civill vertues . 1 Tim 3. 2. to the 8. and Tit. 1. 7. More gifts are expected in the builders of the house than in any stone of it . III. As the Priest must carry on his breast Urim and Thummim : so must every Christian and Evangelicall minister ; in whom are required graces ministeriall and personall . The former , that he may shine before the Congregation in the light and purity of wholsome doctrine . The latter , that he may shine in integrity and perfection of manners and conversation , so farre as humane frailety will suffer . The Urim must enable him to divide aright , and furnish him with wholesome precepts . The Thummim must fit him to walke aright , and to go forward in holy practise . The lights of the world must give light both wayes . Deut. 33. 8. Let thy Urim and Thummim be on the man of thy mercy . Mal. 2. 6. The Law of truth was in his mouth , and he walked in truth and equity And 1 Tim. 4. 12 the Apostles Canon is , that every Timothy should be a type of beleevers in doctrine and upright conversation . I would all ours might be found such types . Then should not so many parishes have lampes without light , Mi isters without the light of saving knowledge , and integrity of conversation . IV. As the high Priest must carry on his forehead the plate of gold in which was written , Holinesse to the Lord : so the Ministers of the new Testament must labour for speciall holinesse . If every mean servant in the house must be holy , much more the steward of the houshold . And if every private Christian must follow holinesse , without which no man shall see God , Heb. 12. 14. much more the Ministers . They that carry the vessels of the Lord must be holy . Alas , how afraid are many of this Plate , for spoiling of their preferment ? It was a chiefe grace of the chiefe Minister of the old Testament : with us a chiefe disgrace ; and too much purity to carry holinesse in our profession . We can put on this plate in the Pulpit , and suppose it fit for the Temple , but in our private houses cast it aside . V. As the Priests must have in their skirts both bells and Pomegranates : so must every Evangelicall Minister . 1. The bells allow them not to be dumbe dogs , Isai. 56. 10. but the sound of the Law and Gospel must clearly sound in their mouthes to be heard afarre off . 2. These bells must be of gold , to put Ministers in minde that their doctrine be pure ; not corrupt , not savouring of Popery , liberty , or selfe-respect . 3. They must never come into the congregation without these bells ; for Ministers must still be furnished with some sound matter of instruction and edification . How is it then that many come into the Congregation and never bring bells ? Many are afraid least the sound of their bells should be heard too much , and that it would disgrace them to be counted diligent Preachers ? And many s●orne others that their bells sound so often ? 2. To the bells ministers must joyne Pomegranates : With the wholsome word joyne good workes and holy life . He carries the bell , a Minister whose life is agreeable with holy doctrine . Matth. 5. 19. He that keepeth the commandements , and teacheth others so to do , shall be great in the kingdome of God. John Baptist had , both bells ( being a burning light in himself ) and Pomegranates ; being a shining light unto others . And as the Pomegranates smelled sweet : so must ministers labour to leave a sweet smell behind them every where . Their conversation must not savour of lightnesse , pride , ambition , covetousnesse , contention , prophanenesse , &c. VI. As the Priest must have the tribes be graven on his breast : so must the minister his flock committed to him ; who must be deare to him , and taken up into his heart . And hearty love would force them to feed the flock , in season , out of season , and set forward their salvation and instruction ; and seek them , not theirs . In that we Ministers are Christians , we are so for our selves ; but in that we are Ministers of Christ , we are so for you . Some wholly forget the second , and I wish not the first too . Who may rather say : In that we are worldlings ( rather than Christians ) we are so for our selves . Their flockes are slightly engraven in their hearts VII . As the Priests had these garments girded unto them : so must ministers gird fast unto them these garments ; for these garments differ somewhat from theirs . They might put off their garments when they came out of the holy place : but Ministers of the Gospell may not put off theirs when they come out of the Church ; no nor when they goe to bed , nor about any businesse ; they must never come off . Many are so dissolute and ungirt , and these garments are so loose on them , as they give just occasion to the people to say ; that they be good onely in the Pulpit ; and so their people learn of them to be good onely in the Church . We must girt our graces fast to us . This is the onely ministerial apparrel appointed by God. Sect. V. Now for the People of God : I. These garments were never changed . Though the high Priest dyed , yet his apparrel remained and was put upon the next . This teacheth us that we all have but one high Priest , whose robes we must put on , which are lasting and never worn out . For 1. There was but one Mediator between God and man while Aaron lived ; a type of that our Mediator between God & man Jesus Christ. 2. There were garments but for one , although they passed from one to another as that Priesthood did : So no other robe save of this one and onely true and high Priest must be presented before God ; no robe of our own workes or merits ; no robe made or woven by men or creatures ; not by Popes , Saints living or dead , or Angels . We must never change this garment ; nor abide to see any challenge it but the high Priest our Lord Jesus . And hence for ever detest the wicked and abominable Masse , with those sacrilegious Priests , who usurpe these garments of Jesus Christ , and tell us they offer propitiatory sacrifices for the sinnes of the quick and dead . The theeves that spoiled Christ of his garments , and divided them among themselves , did him no such despite as these theeves do , who rob him and disrobe him of all his glory . II. Every Christian is made a Priest unto God by participation , Rev. 5. 10. But not legall and externall ; for they were dated by the Priesthood of Christ : but Evangelicall ; improper , and spirituall . Neither to offer reall , and externall sensible sacrifices , which all had end by Christs onely sacrifice upon the Crosse : but spirituall sacrifices ; such as , Calves of the lips , Heb. 13. 15. The sacrifice of a broken heart . Psal. 51. 17. Of almes , with which God is well pleased . Heb. 13. 16. Of mortification Rom. 12. 1. and of good works and duties of all sorts . Of prayer , Psal. 141. 2. Now before any of these sacrifices can finde acceptance we must all put on holy and spirituall garments . Never was any priest or performance pleasing without his garments ; the use of which was to cover and adorne . Quest. What garments must we put on ? Answ. Jacob before he could get his fathers blessing must put on his elder brothers garment , Gen. 27. 15. so must we put on the Lord Jesus Christ. Rom. 13. 14. Quest. How ? Answ. Put on whole Christ , as the Priest all his garments . 1. By making him our own ; we must weare our own garments . Speciall faith unites to Christ , and marrieth us to him , that he is ours , and we his . 2. Cover thy selfe with the sacrifice of his death . Adam having sinned covered his nakednesse with skins of dead beasts : signifying that all his sinfull posterity must cover themselves with the sacrifice of Christ dead ; the righteousnesse and perfection of which , is the linnen Ephod in which thou being wrapped , must offer up thy sacrifice . 3. Array thy selfe with his virtues , to adorne and deck thee . This is the broydered coat which thou must weare , of manifold virtues and graces ; which as jewels and ornaments must shine in thy life , as the many glistering stones did in the brestplate . So the Apostle , Ephes. 4. 24. Put on the new man created after God in righteousness and holinesse . 4. Put on Christ by Christian profession . Our apparrell is seen , and makes us known to others . Servants make themselves known by the cloth they weare whose they are . The Priest must put on the Plate on his forehead , and we are commanded to carry the name of God and the Lamb on our foreheads , Rev. 14. 1. that men may never see our faces but therein read the holinesse and innocency of our conversation . 5. Put on the girdle , Have thy loines girded . Luke 12. 25. Stand in a readinesse . 1. To all duties of Christianity . 2. To all acceptable sacrifices of faith , repentance , prayer , praises , obedience . 3. to offer up our selves by life or death to the glory and praise of God. We had need be thus begirt , that we may stand to the confession and profession of the truth , not knowing when or what trialls will come ; besides that the world , nor pleasure , nor lusts , seldome find us unprepared . And can he be a good subject who is alwaies unprepared for his Princes service ; but ever ready to serve his enemys . III. From the being arrayed with these garments , the poore members of the Church have a ground of much comfort ; in respect , 1. Of their head so arrayed . 2. Of themselves , and in respect of themselves considering those garments . 1. In the generall . 2. In the particulars . First in respect of our high Priest Jesus Christ thus gloriously arrayed . 1. In the Ephod we see his mighty power , who carries his Church upon his shoulders of power and protection . Alas ! where should we lie if our Lord did not lift us up , and beare us up ? But now we never need to discourage our selves , by casting what shall become of the Church or religion , if such and such projects prevaile , for so long as we are on Christs shoulders , we are safe . 2. In the Pectoral behold the ardent & surpassing love of Jesus Christ to his Church For as he carries us on his shoulders by his power : so he carries our names on his heart by his love . This our true high Priest cannot forget his saints when he seems to turne his back on them , but still hath their names before his eye . And this is the happinesse of the Church , in which she may well rest her selfe ; that ( according to her prayer Cant. 8. 6. ) Christ setteth her as a seale on his heart , and as a signet on his arme . How is it possible to forget that which is sealed on the heart ? How can the eye look off the signet on the arme ? For a signet , because it is most precious , is most carefully kept ; and being upon the arme of Christ , what arme can pull us off from him ? Object . Oh that I might know my happinesse to be set on Christs heart ! Sol. If thou wouldest be set as a signet on the Lords arme , become the Lords servant , and be faithfull in this service , See Hag. 2. 23. O Zerubbabel my servant , I will set thee as a signet . 3. In his Miter we see our high Priest crowned with honour and glory above all men and Angels . And all the Church must say ( as Psal. 132. 18. ) On him let his Crown flourish . And if the dignity of the head be the honour of the members , and the power of the head the safety of the members : then from hence we have no small consolation . 4. In his Plate we see holinesse engraven on his forehead , that all our senses and thoughts must be fixed in the forehead of our onely high Priest , from whom all holinesse floweth to his Church . Oh what matter of joy is it to see , that we ( in our selves so foule every way , in our nature , in our course , and shut out of heaven where no uncleane thing commeth ) have in him a fountaine of holinesse set open for us ! For he is made to us of God wisedome , sanctification , &c Secondly , in respect of themselves ( by meanes of Jesus Christ ) the members of the Church thus arrayed enjoy sure and stable consolation . For , 1. In generall they all afford us this comfort , that through Christ our high Priest we are beautifull and glorious , yea , our beauty is made perfect through his beauty . Psal. 45. 9. The Queen stands in most royall and costly garments . Never had Salomons Queen in all her royalty such sweet perfumed and precious garments , as hath the spouse of our true Salomon . For , 1. Those were provided by Salomon : Kings daughters in thy precious garments : but these provided by Christ out of his wardrobe ; and will not endure any other garment or ornament brought or procured elsewhere . 2. Those were materiall , gold , silver , and precious stuffe out of earth : but ours are spirituall and heavenly . What the glorious robes of the Church are , see Isa. 61. 10. I will greatly rejoyce in the Lord ; for he hath clothed me with garments of salvation , and covered me with a robe of righteousnesse , and decked me as a bride with Jewels . What is gold , silver , silk , pearles ; to righteousnesse , holynesse , life , immortality and glory ? 3. Those were corruptible and soon cast off : but these never weare nor teare . For all the sonnes and daughters of God are clad with incorruption and immortality , and are heires of eternity . Now it were no small comfort that we , being so naked and foule , wallowing in our bloud and filthinesse , or covered with filthy clouts and raggs of sinne , and the apparel of death , should have these taken away , Zach. 3. 4. But to be thus arrayed & covered , yea , decked and adorned with such beauty and glory , is more cause of joy and comfort . II. In their parts they assure our happinesse , and seale up our comfort : I. The Pectorall shewes how God esteemes of believers ; that they are the precious parts of the earth , signified by the twelve pretious stones . 1. For price . A great summe of money will not buy one of these precious stones . For we are not redeemed with gold , silver , or corruptible things ; but with precious bloud . He must be some great King that must buy an Union ; but he must be the great God that can purchase one of these precious stones , Acts 20. 2. For shining and beauty . If a man were clothed with the Sunne , he must needs shine gloriously . The meanest beleever is clothed with the Sunne , Revel . 12. 1. and shineth in the firmament of the Church with the beames of Christs righteousnesse as the Sunne in his strength . 3. For hidden virtues and secret operation . The godly have not a shine and shew , but the true substance of many virtues and graces secretly layd up in their hearts , and working mightily in them : the stones out of common Quarries , that is , common men , have not such things . 4. For rarenesse . It is an hard thing to find a godly man , these are rarer than most pretious stones . Elias could not see one in the world besides himselfe , though there were many . 5. For their estimation , and the reckoning of them with God and good men . Although the world out of ignorance and malice scorne this pearle , and as swine tread them under foot ; yet the Jeweller knowes them ; our high Priest placeth them upon his breast . And a wise merchant knowes that a pearle troden under foot is a pearle : and in it selfe , a pearle lying in the quarry or sands unknown , or trampled in the dirt or myre , is as good as when it is taken out . Thou that art an enemy to good men , 1. See how farre thou art from Gods judgement . 2. If thou knewest their worth , where now thou tramplest them , thou wouldest take them into thy heart . 3. One day thou shalt desire their glory , but too late . II. The robe of the Ephod hath comfort for the poor despised members of Christ , whose estate is figured by the Pomegranates . Which , 1. In themselves have no great beauty without , or on the outside . 2. Their place is below , and they hang in the skirt of the garment : But within , 1. They carry the colour of bloud , are washed in the bloud of Christ. 2. They are full of excellent juyce and liquor , of grace and piety . 3. They cast a sweet smell from them , and leave a pleasant savour behind them : and therefore Christ fastens them to himselfe inseparably , as the Pomegranates were fastened to the high Priests garment . Be thou a fruitfull Christian , no matter what place thou art in , or in what account among men : Our high Priest hath use of thee , and must not go into the sanctuary of heaven without thee , though thou hangest in the skirts of his garment . III. The Miter or crown of our high Priest assureth us , that we by his anointing shall attaine the like crown . For he hath trodden all our enemies , not onely under his feet , but under ours also , Rom. 16. 20. Let us not cast down our hopes and hearts ; our high Priest is stronger than all the enemies that can rise up against the Church . And we may couragiously combate against sinne , errours , hereticks , being sure of victory through the Crown and Miter of Jesus Christ. This Miter of Christ shall fetch down the Miter of Antichrist for us . This Crown of our high Priest shall shake down his tripple Crown , and hath already blasted him . And though these Babylonians begin to wriggle , as a snake deadly wounded , with hope to raigne in these Churches as sometime they did ; and for the sinnes of the Land , they may recover power by their craftinesse to surprize some ignorant , silly , and unstable persons : yet shall they prevaile against none whose names are written in the book of life ; but by the power of our Captaine we shall tread down both Satans and Antichrists kingdome , and prevaile against all that riseth up against the power of Christ. Sect. VI. Priests , types in the execution of their Office. Having declared how the high Priest , and Priests of the old Testament resembled our high Priest of the new Testament , Jesus Christ , in respect of his solemne inauguration and investure into his Office : Now we are to shew how he farther typified our Lord in respect of his administration and execution of it . Many are the speciall Lawes which the Lord gave to the Priests concerning their careful carriage of themselves above others , and these may be reduced to two heads . 1. As concerning their common actions . 2. As concerning their actions ministeriall . Concerning his common actions , he was prohibited diverse things which were lawfull in other men . I will mention three . I. The Priests must keep an holy abstinence from wine and strong drink , for the time they entered into the Tabernacle , Levit. 10. 9. a Law was made for all the Priests , upon occasion of Nadabs and Abihues punishment ; who being ( as it seems ) drunk , offered strange fire , and were burnt by fire before the Lord. And the Lord gives a reason of this Law : least their mindes or sences might be distracted or disturbed , so as they could not rightly discerne or execute the thing pertaining to God , and things pertaining to men , Heb. 5. The use of the Law was : 1. Typicall , shadowing out the most holy and sober course of our high Priest Jesus Christ , who was never unready or unfit for any part of his Office , but in all perfection of judgement and understanding faithfully performed and fulfilled all righteousnesse . 2. Perpetuall , carrying in it a perpetual equity for all Christian Pastors , and Ministers , who must use such creatures and liberties sparingly , as they help their naturall infirmities by them , and help themselves forward in the exercise of prayer , study , preaching , and other Ministeriall duties ; but not to dull , or to make themselves grosse or distempered by them . And hence is the same law repeated in the new Testament , Tit. 1. 7. A Minister must not be a lover of wine : Not inhibiting all use of wine and strong drink in case of necessity ; as in griefe of heart , or for healths sake , Prove . 31. 6. Timothy may drink a little , 1 Tim. 5. 23. yea , and for honest delight at Feasts and Marriages may be a more liberall use of wine , as Joh. 2. where Christ himselfe was present . But he may not be a quaffer , or wine-bibber , one that sits at the wine or pot , swilling in wine or strong drink ; because this is as great an hinderance to the faithfull performance of Ministeriall duties , as may be . For , 1. It troubles the understanding , Hos. 4. 11. wine takes away the heart : It disturbes the memory ; Prov. 31. 5. least he drink and forget the decree , and change the judgement , not being able to discerne between clean and unclean . 2. It disables and withdrawes a Minister from all his duties . While he sits at the wine or strong drink , how can he sit at his study ? How can he attend to reading , meditation , to exhortation or doctrine ? How can he but be disturbed from ardency of prayer ? Or how dare he ( if he could ) pray ; How can he keep watch with God , or over his People , or over himselfe ? 3. It disables the duties themselves , suppose them done never so well ; seeing by this vice he hath made himselfe and his calling so contemptible . What authority can an Oracle have in a drunken mans mouth , which cannot but use to speake leud things ? Prov. 23. 33. 4. How can such a mans course but wage open warre with holy doctrine ? He must needs shake hands with as base and wicked company , as a countrey yeelds ; and give his hand to scorners , Hos. 7. 5. Wine is a mocker , and acquaints a man with mockers of God , and of all good things , and all good men . He must needs be an enemy to all that are not of his own straine ; to all that call men to sobriety and temperate courses , and scorne them as too pure and precise . Hence shall a godly carefull preacher have all such Ministers in a country at warre with him . A man being once warmed with strong drinke , how many things break from him in his speeches , in his actions , unseemly , unsavoury , and disgracefull to his profession ? These things being so , we cannot but lament that this sinne is so much crept into the Ministery , even in all parts of the Christian world . Alas that the stewards of Gods house should sit with drunkards , and drinke , and be drunken , Luke 12. 45. Drunkennesse was wont to fly the light , they use to be drunk in the night ; and should the lights themselves be drunkards or associates with them , and in the light ? II. A second Law for the common actions of the Priests concerneth their mariage . God doth not forbid any Priest in the old Testament mariage , but onely orders it for the holy , modest and grave cariage of it in this sort of men above all other . And therefore the Law of God forbids his mariage with three sorts of women , Levit. 21. 14. 1. He must not marry a widow , least , 1. She might prove with child , and bring in a strange seed into the Priesthood , provided against ver . 15. 2. Least setled stoutnesse , or evill disposition should hinder her fintesse for him , who must not be disgraced in one so neare him . 2. He must not marry a divorced woman , that hath been put away from her husband , because it may be presumed she was put away for her misbehaviour , or bad carriage towards her former husband . 3. He must not marry one defiled neither voluntarily or violently ; such a blot must not lie on his wife , least his function be disgraced . But the Law allowes him onely two sorts of women to marry . 1. A maid , or virgin , vers . 13. because she may be more easily guided and ruled , and wonne to frame her selfe to duty and obedience ; and she must be of his own tribe or stock , both for the credit of her parentage , and for the certaine knowledge of her education and manners before he tooke her to himselfe . 2. The widdow of a Priest , Ezech. 44. 22. For it is presumed that such a one hath been already trained to modesty , to sobriety , to a chast and sweet behaviour beseeming the wife of a Priest. This Law is both ceremoniall and significative , as also hath in it a perpetuall truth and equity . In the former use it hath an eye unto Christs mariage with his wife the Church . Our high Priest marieth not any harlot , or polluted Synagogue , defiled with Idolatry , which is spirituall fornination , and going an whoring from God , doting upon Idols , Merits , other Mediators : Neither with a divourced woman , such as is the Synagogue of the Jewes , as now they are in the East , and the Synagogues of Satan and Antichrist , as now they are in the West , since their Tridentine apostasie and Anathematizing the doctrine of Christ ; to both whom God hath given a bill of divorce . Christ our high Priest is not married to either , howsoever the Church of Rome pretends a marriage with him , and shew us their Baptisme , and Lords Supper as the ring and confirmation of their marriage . But we know it will neither make her an honest woman , nor prove her now a lawfull wife to shew her marriage ring , who having plaid false with her husband , is now long since divourced from him . Jesus Christ marrieth a virgin chast and undefiled , that is , holy and unspotted by imputation of his own righteousnesse , and washed by water through the word , Eph. 5. 26. He marrieth her of his own tribe : For as the first Adam must not marry a wife but of his own flesh , and out of his own side : so the second Adam marrieth a wife issuing out of his own side , flesh of his own flesh , and bone of his bone . And he will take to himselfe againe the high Priests widdow , the people of the Jewes , and marry them into one body with the Gentiles . So much for the signification . Now the perpetuall equity of this Law bindes the Ministers of the new Testament ; who are not prohibited marriage by the Scripture , no more than the Priests of the old Testament : But for the honour & credit of this office & function care must be had , that their wives especially be honest , sober , free from scandal , and framed to the rules of the Apostle for Ministers wives , & for the preventing a number of scandals that else may arise within , and lye upon his family . This care being had , they being married shall be as holy and honourable in their function as the Priests of the old testament : who being married , were said to have the Crown of God upon their heads , and to offer the bread of God , and to be after a speciall manner , holy . But how detestable is that filthy whore of Rome , whose filthy virgin Priests hate marriage but not lust ; refuse Gods owne ordinance , and honest wives of their owne , and like fed horses neigh after their neighbours wives , and cover the countrey with a bastardly brood ; and hold in their doctrine , better they should have a hundred Concubines than one married wife , and in their practise adjudged married Ministers to death , but adulterous priests to a light penance , and that bought out with a trifle or word of a friend . One story is memorable out of the book of the Acts of the Romane Bishops : when the Kings visiters in England , in the yeare 1538. visited the Abbyes , they found in some of their styes , rather than religious houses , five , in some ten , in some twenty Sodomites and adulterers , of which some kept five , some seven , some twenty harlots . So Gregory the first , enjoyning single life to the Clergy , sent for fish to his ponds , and had six thousand heads ; whereupon ( sighing ) he said , it is better to marry , than to burn . Bede denies the story , although of Huldericus Bishop of Augusta to Pope Nicholas . III. A third Law for common actions . He must be very moderate in mourning for the dead . Levit. 21. 2 , 3. the ordinary priest must mourne , onely for his mother , father , sonne , daughter , brother , or his sister ( if a maid ) because she was yet in the house and family ; but without the family he might not lament for any , no not for the Prince , verse 4. Qu. Might he not mourne for his wife ? For some think not , because she is not named , neither in that Law , nor in the repetition of it , Ezech. 44. 25. Answ. I think he might : but the wife is not named , because , 1. she is one with himselfe , 2. If for our daughter and sister , much more for wife which is nearer . 3. The Prophet Ezechiel was charged not to mourne for his wife , being a Prophet and Priest , Ezech. 24. 16. which seems an exception from the ordinary manner . But for the high Priest , Levit. 21. 12. he might not mourne for any of them named , neither in ( likelyhood ) for his wife ; nor uncover his head ; nor rent his clothes , nor go to any dead body , nor go out of the Sanctuary , for the crown of the anoynting oyle of his God is upon his head . This Law had in it both ceremony , and perpetuity in substance of it . In the ceremony ▪ the Priest might not mourn for the dead , 1. Because mourning for the dead was counted a Legall uncleannesse . vers . 11. 2. The oyle of holy ointment was upon his head , being oyle of gladnesse . 3. They must be contrary to the foolish manner and fashion of the Priests and People of the Gentiles , who were so passionate and excessive in their affected and sometimes forced mourning , as they fell into indecent and unlimited behaviours . 4. The Priest , and especially the high Priest , was to be a type of eternity , and therefore must shew no such sign of weaknesse and corruption , as weeping is . Hence it is , that we read not of the death of an high Priest , but ever before his death another was appointed and installed . So before Aaron dyed , Eleazer was installed ; and before his death was Phinias , Numb . 20. 28. Hence it is that we read not of their raignes and times , and how long or how short any of them lived , as of the Judges and Kings ; which closely noteth and implyeth unto us , that they were types of eternity and immortality . 5 In the Ceremony this Law had a speciall ayme and respect to Jesus Christ our high Priest , in whom was no blot , no spot , or morall pollution , as that high Priest most carefully was restrained from every Legall pollution . He wept indeed sundry times for the dead , as Lazarus , &c. because he was to abolish the Legall ceremonies , and this among other . It being in him sufficient that most perfectly he preserved himselfe from morall pollution : In which sence he never uncovered his head , that is , was never so weak or inglorious by passion , but that he ever maintained union with his father , and abode the powerfull head of his Church . Neither did he rent his garments , that is , his holy flesh baked as it were in the oven of afflictions , extended and rent on the Crosse , cast aside in the grave , was never rent off from his divinity , but was ever from the first moment of Hypostaticall union , present with it , and shall be for all eternity . He never goes out of the Sanctuary to mourne for the dead , for the Crown and oyle of God is upon him . For as in his life he ( being mosth oly ) was not subiect to be quite subdued in the house of death : so now after his resurrection he hath attained all excellency of glory and happinesse , free from all misery and sorrow , never to be interrupted any more by any griefe or adversary power . The Crowne of God is set upon his head for ever , Revel . 4. 9 , 10. The perpetuity and substance of this Law concernes both Ministers and people . 1. To teach both the one and the other not to grow into excesse of sorrow or passion , but to be examples of gravity , moderation , and well wielding of affections ; and to be patterns of patience and holy obedience in suffering extream adversities , as well as in the actions and exercise of practick virtues . 2. To give testimony of their hope and assurance of the happy resurrection of their friends , for whom they must not sorrow as men without hope , 1 Thes. 4. 13. 3. To shew that no occasion or naturall affection , no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty ; or so disquiet ▪ the peaceable tranquility of their mindes , as any part might be hindered for matter or manner . And therefore in this case our Saviour ( confirming the perpetuall equity of this Law ) saith , Let the dead bury their dead , follow thou me , Mat. 8. 22. And the Lord is so strict in this case ( Levit. 10. 6. ) that when Aarons sonnes were so strangely slaine before his face , he must not mourne nor stir a foot out of his Ministery , least he dye , and therefore the text saith : Aaron held his peace , vers . 3. So no outward respect of duty to friends must call us from duty to God. Object . If the Priest must not weep , how could they seriously repent of their sins ? Answ. The Priest must not weep for any temporal losses , nor for personall losses ; and in naturall regards he must be impassionate : but for his sinnes he might . Jeremy a Prophet and Priest wisheth his head a fountaine of tears , Jer. 9. 1. The high priest must weep for his own and the peoples sinnes in the day of expiation , and if he weep not , he must die . So Joel . 2. 17. all the Priests must howle , and cry , and weep between the porch and the Altar . Christ wept often , and all for sinne : as , for Lazarus , on the Crosse over Jerusalem . Whence we note : 1. That the proper cause of mourning , is sinne . He that must not shed a teare for any other cause in the world , must shed teares for his sinne upon paine of death . Oh that they would think of this that glory in their sinne ! 2. Let us so order our affections , as that our principall mourning may be for our sinnes ; and bind up our affections for outward and naturall losses and crosses , so as we may have them loosed in spirituall . This Law tells us , that sorrow for our onely sonne or brother , or the deare wife that lieth in our bosome , ought to be no sorrow in comparison of sorrow for sinne . Which , 1. Separates from God : 2 Makes Christ absent and stand aloofe : 3. Grieves the the Spirit , and makes him heavy towards us : 4. Separates soule from body , yea , ( without repentance ) soule and body from heaven and happinesse . Let us , who have been excessive in worldly sorrow , turne the streame against our sinnes ; and in all crosses set our heaviness rather upon some sinne in our selves , which might cause the crosse , than on the crosse it selfe . Sect. VII . Now it followeth that we shew how the Priests figured Christ in their ministeriall actions . Of these kinds of actions some were common to inferiour Priests , some proper to the high Priest. I. Common actions were six . 1. The Priests must kill the sacrifices and none but he : signifying Jesus Christ his voluntary action in laying downe his life for beleevers ; none could take away his life from him . And he was to be as well the Priest as the sacrifice ; Joh. 10. 18. I have power to lay down my life . 2. The priest offered the bloud of the sacrifices to God , and sprinkled it on the Altar ; for they were ordained for men in things of God , to offer gifts and sacrifices for sinnes . Heb 5. 1. No man might offer his owne sacrifice , but he must bring it to the Priest , Levit. 7. 4. there was no comming to God , but by the Priest : Figuring out Jesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity , which gives both vertue and merit unto it . No other can offer to God bloudy or unbloudy sacrifice upon this Altar , but himselfe . Joh. 17. 19. I sanctifie my selfe for them : even as the Altar sanctifieth the gift . 3. The Priests prepared the body of the sacrifice ( Lev. 1. 6. ) fleyed it , divided it into severall parts , washed the intrailles , put fire unto the burnt offering , consumed the fat , cast the filth and dung into the place of ashes : Sgnifying , that Christ himselfe alone did the whole worke of redemption . He suffered the heat of Gods wrath and justice ; he puts away all our filth , and covers it in his owne ashes ; he burnes up our fat , that is , the senselessenesse of our sinne , and all that savoureth of the flesh , by the fire of his Spirit ; and inwardly purgeth and wholy washeth us in the fountaine of his own bloud . 4. The Priest must teach the people ; His lipps must preserve knowledge , Mal. 2. 7. and the people must depend on his mouth : Signifying the action of this great teacher of the Church , who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankind ; which could never have , entered into the heart of man , but by the teaching of this great Prophet , Deut. 18. 15. He hath the learned tongue , and Grace is powred into his lippes . He therefore having the words of eternall life , we must depend on him and hear him . 5. The Priest must pray for the people , and blesse them . A forme of blessing is prescribed for Aaron and his sonnes , laying their hands on the childeren of Israel : fignifying the strong prayers and intercessions of Jesus Christ for his Church , who was heard in all things , Hebr. 5. 7. as himselfe witnesseth , Joh. 11. 42. Father , I know thou hearest me alwaies : And accomplished not onely in his holy intercession upon earth , and now in heaven : but manifestly in that blessing of his disciples by laying his hands upon them , which was his last action upon earth , Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense , and for the daily meat-offering , and the anointing oyle . And the over-sight of the whole Tabernacle , and all in the Sanctuary , and all the instruments belonged to their care for the safety in moving , carrying , standing , &c. Signifying Jesus Christ the preserver of all grace in his Church . He onely watcheth for the safety of his Church , for the upholding of his holy ministery , and all holy constitutions which else would quickly be broken up . He plants the Ministery , and he removes it at his pleasure . He hath the seven stars in his right hand . He is the great Arch-bishop of soules to the whole Church , and no other in this kind but he . So much of common actions ministeriall . II. Actions more peculiar to the High priest were , 1. daily . 2. weekly . 3. yearly . 4. continually . I. He must daily , 1. dresse the holy lamps and lights morning and evening before the Lord , Lev : 24. 2 , 3. to preserve the lights from going out . Shadowing Christ the true light , by whom the light of true doctrine must ever shine in the Church , and never go out ; by which the true believers shall be delivered from darknesse and death . This was formerly figured by Goshen , there was light when three days darknesse was over all Egypt . And this was figured by the pillar of fire that never failed till they came to Canaan . 2. He must daily burne incense before the Lord upon the Altar of sweet perfume : Signifying Christ our high Priest daily offering up , 1. Our duties and services done by his appointment , and which through him smell as a sweet incense acceptable to God. 2. Our prayers , called odours of the Saints , and a sweet incense , Rev. 5. 8. And as no incense pleased God but that which was offered upon that golden Altar : so no duty or prayer of ours is farther accepted than offered up by him and from him , whose golden purity gives merit and worth unto them . And as the incense must be offered up by the high Priest morning and evening : so the continuall virtue of Christs merit ascendeth daily before God , and perfumeth all the Sanctuary , neither is there any other way to the father but by him . II. He must weekly make the shew-bread , and set it before the Lord continually . Exod 25. 30. And more expressely , Lev. 24. 5 , 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes , & take the old away , to the maintaining of his family ; for which use they might well suffice , every loafe weighing about seven or eight pounds . Here was a figure of Christ the true bread of Life , who sets himself ( in the preaching of the Gospel , and administration of the Sacraments ) before the face of God ( that is , in the assemblies gathered together every Sabbath ) the most sufficient food and refreshing of the Church , to continue it in life , strength , and good estate from Sabbath to Sabbath till that eternall Sabbath come . III. He must yearly once ( and that in the day of expiation ) go into the Holy of Holies , Exo. 30. 10. and Lev. 16. 2 , & 24. to make an attonement for himselfe , for all his house , and for all the people , but not without bloud . Signifying , that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven , and by his ascension hath made enterance into it on our behalfe , and there appeares before God once for all to make intercession for us . See Heb. 10. 12 , 19. And as he must goe alone without all attendants : so Christ must tread the wine presse alone , Isai. 63. 3. No friend , no disciple stands with him ; no fellow , no companion goes with him to make attonement ; but all feare and flye , that we might cast our eye on no other Mediatour but him , 1 Tim. 2. 5. IV. He must continually decide the highest controversies ; he must judge between the clean and unclean ; he must excommunicate the one out of the Congregation , and receive in the other when he was legally cleansed . Signifying Christ , who in the Church and Scriptures is the supreame Judge of all controversies . It is his word alone can binde or loose , justifie or condemne . According to his direction obstinate persons are to be cast out , and penitent offendors received in . As Pharaoh to Joseph , so God to Christ : Without thee shall no man lift up his hand or foot in all the land of Egypt . Gen. 41. 44. I. Ministers of the new Testament must learn hence to attend diligently on their charges ; and know , that the substance of all these duties lyeth as heavy on their shoulders , as upon those Priests of the old Testament . Every conscionable Minister is bound . 1. To prepare sacrifices to the Lord. In the old Law the Priest presented dead sacrifices : but we must offer living ones . They dead beasts : but we living men , quickned by faith , alive by the Spirit of God , holy and acceptable . They externall and unreasonable : we reasonable and spirituall , such as God ( who is a Spirit ) may accept and delight in . They must first kill , and then sacrifice : so we can never present any man an acceptable sacrifice , without killing his sin . As the poore beast must be killed , and cut in pieces , and then offered : so we must by the sharpe knife of the Law ( urging repentance and mortification ) cut asunder the heart-strings of sinne , mangle the body of sinne , and let out the life-bloud of mans lusts and corruptions . And as they having slaine the beast must wash the intraile , burne the fat , cast the filth and dung into the place of ashes : so the Minister after his labour in mortifying sinne , must bring men to the labour of sanctification , separate them from their foulenesse , and bring them to the full holinesse in the feare of God. 2. The Priest must preserve knowledge , his lips must feed many , he must stand in the counsell of God , and be as his mouth : And as Jesus Christ brought the whole will and counsell of God from the bosome of his Father : So must his Minister declare that whole counsell to the Church , and keep nothing back . 3. The Minister must daily dresse the holy lamps and lights morning and evening , and preserve the light from going out ; he must provide oyle for the continuall feeding of the lights , that is , by painfull and diligent study of the Scriptures and meditation , he must furnish himselfe to the work of the Ministery , that the light of holy doctrine may shine by him on all occasions : that having the tongue of the learned he may be alwaies ready to speak a word to him that is weary , and never want words of comfort which may be as oyle to the distressed soule . 4. He must daily burne incense before the Lord upon the Altar of sweet perfume , that is , offer daily prayers as sweet odours in the Name of Christ , who is the Altar of sweet perfume both for himselfe and his people . He must pray also for the people and blesse them , as Samuel , God forbid I should sinne against God , and not pray for you . For his office is to stand between God and his people . Every man must be his own mouth to God ; but he must be the mouth of every man. 5. He must weekly set the Shew-bread before the Lord , that is , propound Jesus Christ the true bread of life , the Manna that came down from heaven , the continuall strength & nourishmēt of the Church of God , both in the ministery of the Word & Sacramēts , which the ancient Church did weekly celebrate , as the Priest did weekly set these loaves . Nay , he must not onely set them before others , but himselfe must feed on them , as the Priests did on the Shew-bread , all the week and year long , least it befal him as that Prince , 2 King. 7. 20. that saw plenty of food with his eyes , but tasted not of it , for being troden under foot , he died . II. Every Christian as a Priest unto God must , 1. Daily labour in his owne mortification : Every day kill some beast or other , some lust or other that as wild beasts are untamed , and dangerous to the soule . 2. Morning and evening dresse his lights , and look to the clearing of his lamps ; setting himselfe a task of daily reading the Scriptures for the clearing of his judgement , and the informing of his minde , and for the reforming of his heart and life , that he may shine every day more clearly than other in holy conversation . 3. Every day burne incense before the Lord , upon the Altar of sweet perfume both morning and evening . Every Christian , morning and evening must offer up daily prayers and praises as a sweet smell unto God. That as the smoke of sweet incense goeth upwards and disperseth it selfe abroad in the ayre : so the incense of prayer ascending may disperse it selfe abroad for the benefit of the person , family , Church , at home and abroad . What else calls the Apostle for , saying : Pray continually , in all things give thanks , but that the Lord should smell the sweet odours of our morning & evening prayer , especially when we rise and go to rest ? How this duty is neglected , and with manifest contempt and losse , every mans conscience can tell him . Now in offering this incense , 1. See no strange incense be offered , that is , no prayer without faith . 2. None but upon the Altar of incense , none but in the name of Christ. 4. Every week on the Sabbath day ( as the Priest in the Law ) provides himself of shew-bread , to serve for his provision all the week , that is , make such conscionable use of the holy Ministery , as he may preserve life of grace , and strength of grace , which falls to consumption in the soule , except it be continually repayred , even as the body wasteth without naturall food . 5. Every yeare set apart a day of expiation , to make an attonement for himselfe , for his house , and all the people . This proportion shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer , to make attonement for our own and others sinnes . The equity of which seemes not onely grounded in that Law , Lev. 16. 29. which enjoynes the Jew a yearly standing fast , wherein once a year every soule should humble it selfe with fasting before the Lord in one of the great assemblies ; and Chap. 23. 27. bindes all unto it : But also in good reason , seeing a yeares space might bring about many just occasions , 1. Many sinnes might be committed to provoke the Lord , 2. Many judgements let in , or to be let in for those sinnes . 3. many mercies wanting , which by ours and others sinnes we are worthily deprived of . And although we ought continually to humble our selves for our sinnes , yet to help our infirmities , and to do it throughly , it shall availe us much , to set a special time apart for it , as such who out of sound judgement esteem we have sufficient cause once a year thus deeply to humble our selves . For however the Jewes had daily expiatory sacrifices , yet the Lord held it not superfluous to appoint them besides one set and solemne day of expiation . So is it no lesse needfull for any Christian ( notwithstanding his daily humiliation ) to help himselfe in his repentance by one , in a year at least , day of more solemne expiation . CHAP. XV. Nazarites , Types of Christ. THe third order or ranke of holy persons types of Christ are the Nazarites , who were sanctified by vow or speciall profession ; and not obscurely shadowing Jesus Christ the onely true and perfect Nazarite . For , I. The name Nazarite by which Christ must be ( according to the ancient prophecies ) called , Matth. 2. 23. and in contempt was by the Jewes so stiled in the superscription of the Cross ) signifieth one separated and set apart from others ; and is ascribed to three sorts of men , usually set above others . 1. To such as are set apart for singular sanctimony , as the high Priest , whose crown of sanctification on his head is called Nezer , Ezod . 29. 6. 2. To such as in dignity and authority are separated from others ; as Kings whose royall Crown or diadem is called Nezer , 2 Sam. 1. 10. I tooke the crowne that was upon his head . 3. To such as were separated by some religious vow , as to this order of the Nazarites , whose hair increasing on their heads as an externall signe of their vow , was called Nezer . Numb . 6. 18. By which order the Lord would have the eminent sanctity of Jesus Christ to be typified , as well as his sacrifice and kingly office by Priests and Kings . He was indeed the onely true Nazarite separated from sinners , holy , harmelesse , and undefiled , Heb. 7. 26. For , 1. His profession was , I am not of the world , Joh. 8. 23. 2. He is called ( Dan. 9. 24. ) the holy of holies , or the most Holy ( a title never ascribed to the most holy persons on earth by resemblance : ) For as the holy of holies ( a type of Christ ) was separated from the rest of the Tabernacle and Temple , and excelled both the outer and inner Court in holynesse : So Jesus Christ surpassed not onely common men , but the holiest of men as far as the sanctum sanctorum excelled both the sanctum and atrium . His divine holinesse farre excelled the most pure Nazarites who yet are said ( Lam. 4. 7. ) to be purer than the snow , and whiter than the milk . 3. He was not of unholy made holy as they , but he was alwaies holy and without all staine of sinne , from the first moment for ever : That holy thing which is conceived in her is of the holy Ghost , Matth. 1. 20. 4. His holinesse was not from any other , but of and from himselfe , whereas whosoever else have any holinesse , it is from him . 5. His holinesse was essentiall ( not accidentall ) as he was God ; and as he was man ( by the union of the manhood with his divine nature ) was bestowed upon him in full measure , yea , beyond measure ; and therefore is called , fullnesse of grace and holiness , Joh. 1. But in the most holy men this holinesse is a received quality by communicating of his spirit , and that imperfectly and in small measure . 6. They might be holy in part for themselves , but could not impart that holinesse to others : But Christ is not onely holy in himself , but sanctifieth them & the whole Chruch ; he being the originall and fountaine of all holiness . They might be legally cleane in some actions : but he was morally clean in all observations . They in some passages of their life : but he in his nature , in his disposition , and in the fulfilling of all righteousnesse . II. Nazarites by the Law ( Numb . 6. 2 , 3. ) must abstaine from wine and strong drink , and all that commeth of the grape . 1. Because they were to study the Law of God , and the Lord will not have them meddle with any thing that might trouble their braine , or unfit them to so holy studies . 2. He would have them patterns of sobriety and temperance , and restraine them from whatsoever might stirre up lust , or occasion intemperance . In which , what else did they but shadow our Saviour Christ ? Who was a true Nazarite , not in the letter and ceremony ( for he did drink wine , and miraculously provided it for others ; yea , ordained wine an element in the Supper , that every Christian might drink it ) but in the morality and truth of the thing he was the onely perfect Nazarite . Never was any so intent in study , invocation , preaching , acting , and suffering all things for our sake , as he was . Neither was any creature so abstinent and temperate as he was ; he fasted fourty daies and fourty nights , and after that ( being hungry ) he would eat nothing till all his temptations in the wilderness were ended . As of all other virtues , so he was an unfailing pattern in this of holy abstinence and unviolated temperance . III. The Nazarites were enjoyned to let their haire grow , and no razor must come on their heads all the time of their vow and separation , Numb . 6. 5. By which ceremony the Lord intended two things . 1. He would have them most unlike and contrary to the religious orders of the heathen Idolaters , who usually nourished their haire to offer in sacrifice to their gods , as in many examples I could shew : But these must not diminish their haire all the time ; and when they cut it off they must burne it with fire . 2. To be a meanes to avoide finenesse and delicacy in curious trimming of the head , and care of the flesh , which is a great enemy to religious thoughts and exercises . So the Apostle implies , the more care of the flesh , the lesse of putting on Christ Jesus : 3. Long haire in men is a signe of strength , as in Sampson . And by this Law the Lord would put them in mind , that as they were to avoid effeminate softnesse and delicacy ; so to be manly , strong , and couragious in performing duties , and resisting stoutly all the temptations and baites that might allure them from the duty undertaken . As for our Saviour ( whom they shadowed ) it is not likely he nourished his hair , because the Apostle saith , it was ( in that age ) uncomely for men to have long haire . If a man have long haire it is a shame unto him , 1 Cor. 11. 14. And then are all the Romish Painters quite out , who paint him with his haire lying round about his shoulders ; but Painters and Poets may lie by authority . It was enough for him , that he was a Nazarite in the truth and substance of that Law , although not in the letter and outward ceremony of it . In which respect how did he neglect himselfe ; who being the Lord of all , denied himselfe of all rights and comforts . He was so farre from all delicacy , that ( with an utter refusall of all delights of flesh ) his whole intention was set on his function and office , submitting himselfe to sorrow , curse , &c. Besides what courage and fortitude did he express through his whole function and office , in overcomming Sinne , Death , Satan , the Crosse , Hell , and all adversaries ? Sampson the strongest of all Nazarites was but a weakling to him ; his adversaries , flesh not spirit ; his power , faint and failing , yea , changed into weaknesse . IV. Nazrrites must not come near the dead to touch them , nor defile themselves by them ; nor meddle with the funerall of father , mother , brother , sister , or any of their kindred , though they might pretend never so much piety , affection , or good nature . By which Law the Lord would teach them two things . 1. That no changes of this life , nor losses of their dearest friends should turne them aside from their duty , or from the observation of the Law of their profession . 2. To teach them constancy , patience , and magnanimity of spirit in the greatest outward afflictions , and not to shew a weaknesse or passion in open and excessive lamentation . Our Lord , although he did touch the dead , and was at funeralls , and wept at the raising of Lazarus , and so observed not the ceremony of Nazarites , because he was no Legall Nazarite , but was called a Nazarite as being the truth and substance of all the Legall Nazarites , as in all other things , so in this : For he onely was the Master , and had the true command of all his affections ; never exceeded measure in any thing , never was defiled by any person dead in sinne , never by any dead work , never touched or came neare any such defilement , which Legall Nazarites could not avoide . V. The Nazarites must be absolved and released from their Vow by comming to the doore of the tabernacle of the Congregation with their offering . Numb . 6. 13. plainely by that figure leading us unto Christ , the onely doore by which we enter , and have liberty to come into the presence of God , and obtaine freedome from the sinne and weakness of any duty we performe before him . Now for Applycation . I. Acknowledge Christ the true Nazarite . Upon his head let his Crowne flourish . As it was said of Joseph , Gen. 49. 26 , he was separate from his brethren : so was Jesus Christ separated from all other men and Angels . 1. In holinesse and purity , being advanced in holinesse above all creatures : He alone in propriety and perfection is a Nazarite purer than snow , and whiter than milk ; yea , his measure runs over to his Church , Ephes. 5. 26. 2. In excellency and perfection of all virtues and graces , he is that Netser , Isai. 11. 1. the branch or flower which alwaies flourished in all kinds , and perfections of virtue and graces , and casts from him farre and near a most sweet smell , sweet and acceptable to God and men . 3. In power and authority . The kingdome is his and power and glory ; all power is given him in heaven and in earth . He hath power , 1. To do us good . 2. To withstand our evill . 3. To tread down Satan , sinne , death . 4. To rescue his Church , to confound Antichrist and all enemies . 5. To finish the grace and glory of his Saints . Object . Why must Christ be so pure a Nazarite ▪ Answ. 1. Because his passion could not have been acceptable , if his person had not been as pure as the sunne . 2. He was to be , not onely righteousnesse in himselfe as other Nazarites , or righteousnesse in part : but he must be a perfect righteousnesse unto many . Ob. But how could he be so pure comming of Adam as they did ? Sol. He came of Adam , not by Adam , as they did ; that is , he came not by naturall propagation from Adam , but was conceived by the holy Ghost , and so all originall impurity was stopped in the very first moment of his holy conception . Ob. But did not he take the same infirmities comming of Adam as they did ? Answ. No , he tooke such infirmities as he pleased , to fit him for a mercifull high Priest , not to hinder him , and therefore he took such infirmities from Adam as were miserable , but not damnable , and so remained a pure Nazarite without all sinfull frailty . II. Christ the true Nazarite being come , all shadowes must fly away , and therefore this order of Nazarites gives no colour or approbation to any order of Popish votaries or monasticall persons now in the new Testament . Besides , that white is not more contrary to black than monasticall vowes to this . For , 1. The Nazarites were appointed by God himselfe : their 's devised by themselves . 2. Their vowes were of things possible , in their power , and temporary : these are of things impossible , without their power and during life , be the party never so unable to endure it . 3. Their vowes ( though appointed by God ) were not able to merit remission of sinne and eternall life : but these say that they merit for themselves and others , that their vowes are parts of Gods worship ( which never came in his mind or book ) and a state of great perfection : Whereas , a Nazarite was not more righteous than others , but better fitted for his duty . 4. Nazarites might not cut their haire : their order stands in cutting and shaving that they may still look neate and effeminate . 5. Nazarites drink no wine nor strong drink , and they are very temperate in their diet : these Belly gods eat up the fat , and poure in the sweet till they be monsters , that the very fasts of ●riers ( for the delicacy and abundance ) is become a proverbe . 6. Nazarites might not come at funeralls : these follow them ( as flyes do fat meat ) and suck out thence their greatest profit , and sweetest morsels . 7. Nazarites ( notwithstanding their vow ) lived in holy wedlock : but Popish Votaries abhorre marriage , not lust or whoredome . Yet from this order they would establish their disordered orders , as contrary as darknesse to light . III. The shadow of the Law is vanished away , and the truth of the Gospell is broken forth as the light , saith the Canon Law. Every Christian must be a Nazarite not by vow of separation , but by imitation and resemblance of Christ the true Nazarite , For , I. He must be separate from others . 1. He must see that ●e be separate from ungodly ones , as one advanced to a happy estate in Christ. 2. That now his mind , affections , speeches and whole course be contrary to the course of the world ; and so ( as Joseph ) separate himselfe from the evill behaviour and manners of his brethren ; yea , complaine of them to his father . 3. He must be content if his brethren separate from him , as did Josephs brethren when they sold him into Egypt . This is to be a Christian Nazarite . II. This Christian Nazarite must strictly keep the rules of his profession . i. e. he must labour . 1. To preserve the vow of holinesse made in Baptisme , study and follow after sanctification . This is the will of God even your sanctification , 1 Thes. 4. 3. he must resigne himselfe wholy to God. 2. Carefully to avoid the least defilement of sinne . The Lord made a Law ( Numb . 6. 9. ) that if any died by a Nazarite casually and suddenly ( though he could not avoide it ) he defiled the head of his consecration ; he must be shaven and come and offer a Lamb for a trespass offering , and then begin his vow againe . Wherein the Lord shewes that he will not endure any sinne in his servant ( though not willingly committed , nor intended if it be but casuall or by happe , and stirres up thereby our watchfulnesse against all , even the least sinne , and urgeth the shunning of the least touch of dead works : Jude 23. hate even the garment spotted by the flesh . 2. He must study the Law of the Lord to grow in knowledge and conscience . Men deceive themselves that think there be no students but those whose profession is learning , contrary to Psal. 1. and Joh. 5. 39. III. He must avoid intemperance , surfeting , drunkenness strongly watch and ward against naturall desires , against the allurings and baits of sinne , remove impediments of faith and godlinesse , strive both against inward corruptions and outward occasions . How many of much hope , by the immoderate desires and use of these outward things , have besotted themselves ? It is to be doubted , that the delicacy of this age affords but a few Nazarites . IV. He must restrain his passions and affections in the use of every thing about him ; use every thing weanedly , as not using it ; not suffering any thing to steale our hearts from us , for then we can hardly moderate our selves in the parting from it . Nazarites in all changes must be unchangeable in their profession : so must Christian Nazarites . V. When he hath done all in his generall vow and course of holinesse , he must retain humility , bewaile his wants , confesse how unprofitable he is in his service . The Nazarite that hath gone through his vow in the best manner , in giveing it up must bring a burnt offering and a peace offering ; confessing his wants , and craving acceptance : so must we in our best strife and indeavours , present our duty with that burnt offering and peace offering made by Jesus Christ ; and in that onely seek and find acceptance . CHAP. XVI . Clean persons : Types of Christ. THe fourth ranke of holy persons pointing us unto Christ , were such persons as were cleansed from any legall uncleanenesse . The person legally uncleane were of severall sorts , and every sort had his severall sort of cleansing , all of them looking towards and leading us to Jesus Chuist . To give some taste in some particulars . Legall uncleannesse was caused . 1. From without , by touching or tasting . 2. From within , as unclean issues . 3. From within and without , as Leprosie . Order requireth that we should speake , I. Of the severall uncleannesses . II. Of the severall cleansings . Sect. I. I. The kindes of legall uncleanenesse were three : I. The first kind of legall uncleanenesse was by eateing or touching any uncleane meat or creature , Levit. 11. 11. and 28. Qu. How did the creatures become uncleane , which God had made good ? Answ. The Law of distinction of meates was not therefore ordained , because those creatures were evill in their nature ( for God saw all his workes very good ) but prohibited onely in their use . Neither doth the Lord pronounce them uncleane by their creation , but by a temporary institution , which restrained their use and touch . Object . It seemes they were so by creation : for before the ceremoniall Law , there was a distinction of clean and unclean in Noahs time , Gen 7. 2. Answ. It was before the writing of the ceremoniall Law , but not before the being of it , it being delivered to Adam and his posterity by Gods lively voyce . Besides by that institution they were forbidden onely for sacrifice : but by this forbidden for common use and food , yet still cleane in their owne nature . Qu. But how can these creatures defile a man , and that of our Saviour be true , Mat. 15. 11. That which goeth into the mouth , defileth not the man ? Answ. Now under the Gospel whatsoever goeth into the mouth defileth not , in respect of lawfull and limited use : And under the law it was not the creature that defiled ; but the transgression of Gods institution in it . In the begin-God permitted all other trees to Adam , onely restrained him in the tree of knowledge of good and evill ; which therefore ceased not to be good of it selfe , but became evill in Adams use , because of the commandement : not the apple , not the eating were in themselves defilements , but sinful eating against the commandement . Qu. But what ends or reasons were there of this prohibition of meats ? Answ. Very many . 1. To shew the Lords soveraignty over his creatures , who hath liberty to permit or forbid any creature at his pleasure without impeachment of himselfe or the creature , he may do with his own as he will. 2. To teach all persons to depend on God and his word of allowance for and in the use of all things , even for meats , and drinks , and all comforts ; seeing man liveth not by bread , but by every word of God. 3. To traine up his people in temperance and obedience , by restraining them so many creatures in earth , ayre and sea , as good as any other . 4. That his people might professe open detestation of the heathenish superstition about them . The AEgyptians took for gods , oxen , sheep , goats , doves : God will have his people sacrifice these to his service , and eat those creatures which they ( out of their heathenish superstition ) might not touch . The heathens used to offer many kinds of beasts to the Moon , the Queen of heaven , and to Bacchus : God will have his people detest both in sacrifice and meat those which they so offered ; all to shew how contrary we ought to be to Idolaters , in whatsoever we may . 5. To distinguish that people of God from all the nations ; God esteeming them by his grace in the Messiah a clean people , and all other unclean . And this was a wall of partition between Jewes and Gentiles , till Christ by rending the vaile brake it down also , as in Peters vision , Acts 10. 15. 6. The Lord by this difference of beasts would have them conceive a difference of persons shadowed thereby ; of whom some are clean , some are unclean ; the former being elect , arè cleansed by faith from their pollution of sinne , the other remaine foule and filthy still . Quest. How shall we know the cleane from the uncleane . Ans. 1. The clean are known by the two common marks of clean beasts , Lev. 11. 3. 1. They divide the hoofe ; that is , rightly distinguish of things , between nature and grace , between Moses and Christ , between the Law and Gospell , truth and falshood . They will not receive things in gross and hand over head ; but being spirituall discerne all things , 1 Cor. 2. 15. 2. They chew the cud , that is , after hearing and reading the word , they meditate , ponder , apply , and digest it : as Mary laid up the words in her heart , Luke 2. 19. 3. The uncleane are known by some naughty and unclean property . Some like the dogs that prophane the most holy things ; bark against the word & preachers of it ; never chew the cud , nor digest the word . Some like the swine ( 2 Pet. 2. ) having their mouthes allwaies rooting in the earth , cannot look up towards heaven ; all for their belly ; good for nothing but the knife : neither for plow , nor cart , nor burthens , nor saddle , nor wooll , nor milk ; but onely to feed and die ; besides ( while they live ) their filthy wallowing in miery lusts and puddles of corruption . Some like the hare , fearfull creatures , shrinking from faith in God in temptation , and from profession of it in times of danger and persecution ; more fearing crosses and losses than God himselfe , or the losse of salvation . The unclean creatures connot enter into heaven : The fearfull , &c. shall have their part in the lake , &c. Rev. 21. 8. Of the same ranke are the Comes , that burrow and treasure in the earth , and neglect to treasure where theeves neither digg through nor steale , Matth. 6. 19. 20. Some like the Ravens , black and unnaturall , feeding on carrion . Some like the Ostrich , grosse hypocrites , with faire wings , but cannot flye . Some like the Sea-meaw , partly living on water , partly on land : partly will be saved by faith , partly by workes ; carry fire and water , blow hot and cold , of any or no religion . And so much might be said of the properties of the rest . Sect. II. II. The second legall uncleaneness was caused from within , and was by the unclean issue of man or woman ; for which were appointed ceremonies of purification , Levit. 12. and Chap. 15. 6. All those uncleane issues ( of which we must read and speak modestly ) lead us by the hand , 1. Into our selves , and the consideration of our naturall corruption , the running issues of which meet us every where . 2. Out of our selves to the remedy , which is by Jesus Christ our sanctifier . The description of this foulenesse shewes what we are by nature , and in the first Adam . The manner of the cleansing shewes what we are by grace , and in the second Adam , in whom alone we attaine cure and remedy . To explaine which , we must know that , 1. Those lawes concerning our uncleane birth and the womans purification after every birth , put both the Jewes and us in mind , how that the common nature of man is horribly polluted by sinne , which is every where called by the name of uncleanenesse ; Psal. 51. 5. Behold I was borne in iniquity , and in sinne hath my mother conceived me . Isa. 64. 6. We have all been as an uncleane thing , and all our righteousnesse as filthy cl●uts . Joh. 14. 4. Who can bring a cleane thing out of filthinesse ? there is not one . Joh. 3. 6. That which is borne of the flesh , is flesh ; because that which is begotten , participateth of the nature of that which begetteth . And this uncleanenesse is not in any one part , but stickes to the whole man both in body and soule , polluting the mind with blindnesse , the will with rebellion against the will of God , the conscience with senselessenesse and horrour , the affections with all manner of disorder , the whole outward man with resistance and repugnancy to the Spirit . Rom. 8. 7. 2. As from these inward issues the outward man was many waies polluted : So the Jewes and we are put in mind , that from that filthy puddle and fountaine of originall sinne issue continually many uncleane issues into the life and conversation . Matth. 15. 19. Out of the heart come evill thoughts , murthers , adulteries , fornications , thefts , false testimonies , slaunders : These are the things which defile the man. 3 As these uncleane issues defiled whatsoever they touched , Lev. 15. 4. to the 15. so herein is noted to them and us , the infection of sinne and spreading of it , and that the corruption of nature ( which will put forth it selfe in every thing ) polluteth all that we touch , Tit. 1. 15. Unto them that are defiled and unbeleeving , is nothing pure , but even their minds and consciences are defiled . 4. As those uncleane issues excluded and shut them out of the campe and society of Gods people till they were staid : so the foule issues of naturall corruption ( till stopped and stayed by grace ) estrange us from God , and from the common-wealth of Israel . Ephes. 2. 12. The effect of all morall uncleanenesse is to thrust every man and woman under the curse of the Law and wrath of God ; who can no more abide a man in the foulenesse of his nature , than men can the spawne of a most venemous serpent . In Adam all died . 5. As the description of those issues brought the Jewes to the legall purification ; for when the Jew saw the danger of his uncleanenesse , and that if he separate not from it he shall die in it for defiling Gods Sanctuary , vers . 31. this made him seeke to the remedy : So the true understanding of a mans forlorn & desperate estate by nature ; and that except a man be borne againe of water and the holy Ghost , he can never see the kingdome of God , Joh. 5. 5. This makes a man flye out of himselfe to seek righteousnesse and purity in the meanes which God hath appointed . And thus by the very description of our uncleannesse we are led unto Christ , by whom how we are to be cured , we are after to see . Sect. III. The third Legall uncleannesse was by the disease of the leprosie ; than which none was more foule , more hatefull . None so lively resembled the native face of sinne ; none had so solemne and significant rites for cure ; none did more expressely shadow all constitutions as conduce to the purging and removing of sinne ; and consequently none more forceably led us to Christ , who is not in any ceremony more lively figured . The Lord would have the Jewes and us in this instance to be led by things sensible to things intellectuall ; by an externall and sensible disease to be carried to that which is internall and lesse sensible , for the most part . And though of all bodily diseases , none more expresly declareth the disease of sinne in the soule than leprosie ; yet it comes farre short of it in the desperate and dangerous properties of it . We must therefore prepare men to Christ by describing the foulenesse and misery of the disease . 1. Leprosie proceeds from poisoned and corrupted humours in the body : so sinne is nothing else but the poison and corruption of the soule . And this spirituall leprosie is farre more miserable than the other ; for that of the body is onely a punishment , this is a guilt . And who can deny but the corruption and poison of the soule and spirit , is farre more poisonfull and mortall than poison of the flesh ? 2. Bodily leprosie is a disease of some men : sinne is of all men , and of all the man. Bodily leprosie spreads over all parts of the body , but cannot reach the soule : but this spreads over the whole man ; the soule and all the faculties are weakned and tainted ; there is , not a debility onely , but a corruption in the understanding , will , conscience , memory , in all affections , in all sences , in all parts ; no man , no part of man exempted or excepted . 3. No disease is more stinking , and hatefull to men than leprosie : So nothing is so hatefull and abhominable to God as sinne ; his eyes cannot abide to behold it ; he will not endure it in his dearest servants , no nor Angels themselves , unrevenged ; he esteems the sinner as dung . 4. No disease more contagious and infectious : A leper must meddle with nothing unlesse he would defile it : All he can doe is to make others unclean by breathing , touching , conversing . The plague of pestilence is not so infectious as the plague of leprosie , so called , Levit. 13. 20. infecting houses , walls , vessells , garments : Nothing is so infectious as sinne , which not onely foules the person or house , but heaven and earth and all creatures are subject to the vanity of it . Neither can an impenitent sinner doe any thing but make himselfe and others unclean , by the filthy breath of his corrupt communication , by his wicked example and conversation : No leaven is so spreading , no pitch so cleaving . 5. Leaprosie of all diseases separated the infected persons from the fellowship of all men both in civill and divine ordinances for many dayes ; and if they proved incurable ( suppose them Kings ) they were utterly and for ever excluded the host , as Uzziah , 2 King. 15. 5. Neither might they come to the Temple to joyne in holy things ; for the Temple was legally the most holy place , and no polluted thing might enter into it : So in our sinne unrepented , we are out of the campe , aliens from God. Sinne shuts out of the communion of faith and Saints ; shuts out of the state of grace and Salvation ; it shuts out of the Congregation of God in earth and heaven : No fellowship , place , or reward with them . 6. Of all diseases none is more painfull , sorrowfull , mortall , or incurable ; and therefore they were enjoyned to put on mournfull garments seeing God had inflicted so lamentable a disease on them , so hardly and seldome cured as most did cary it unto death , as Gehezi and Azariah . In which the Lord ( as in a glasse ) would shew us the extream sorrowes and paines that wait on sinne unpardoned ; sorrowes of this life and of the life to come : And that we should put on mourning garments of timely sorrow , and afflict our selves for our sinnes , seeing we are all poisoned with so incurable a disease , as there is no hope to expect any cure in this life ; for every man carries the running issues of sinne to his death naturall , the most to the death eternall . 7. The signes and symptomes of leprosie are most correspondent to the symptomes and effects of sinne in the soul. 1. As there is a debility and weaknesse of all parts becuase the spirits are exhausted : so sinne weakens all faculties , because the spirit of grace is resisted and driven out . 2. There is a tumour and swelling in the flesh : here a tumour and proud swelling of mind ; none more proud than he who hath least cause . 3. There is burning and thirst through the adust and burnt bloud by melancholy whereof it ariseth : here is inflammation and burning of anger , of lust , and thirst after the world , after revenge , after prefermentst ; and this insatiable as every sinne is . 4. There is filthy putred matter still breaking forth most loathsomely : so here from within breaks out corrupt matter of envie , of hatred of goodnesse , of uncleanenesse in speeches and behaviour . 5. There is an hoarse and weake voice : here the voice so weake as it cannot pray , or cannot be heard . God heares not sinners ; for either they pray not at all , or they are in their sinnes . 6. There is a filthy stinking breath ; and therefore they must cover their lips , that by their breath they might not infect others : So here is a filhy breath of corrupt communication , of uncleane and adulterous speeches , swearing and cursing speeches , lying and false speeches , slanderous and uncharitable speeches ; and seldome doe such cover their lips , being like the uncleane vessells of the Law which were ever open to the corrupting and poisoning of numbers . Sect. IV. 1. From the former description of legall uncleannesses , note the state of Gods Church and people here upon earth , subject unto many sorts of defilements and pollutions within them , without them , and on every hand of them ; by foule and uncleane creatures and persons , by foule courses and actions , which a godly man may not touch or taste but he is presently defiled , as he that toucheth pitch cannot but be defiled with it . Where be they that will see no Church , if they see any uncleannesse ? Or who say that God is in no such society where any pollution is ? seeing God vouchsafeeth to walk among his owne people , who were daily subject to so many legall and morall pollutions . God might ( if it pleased him ) wholly purge his floore here upon earth ; but it makes more for his glory to suffer sinne and evill , and to set the Saints in the middest of defilements here below . 1. There must be a difference between this heaven and earth , and the new heaven and new earth in which dwells nothing but righteousnesse ; for had the Saints no warre , there needed no watch , there could be no victory ; if no seed time , no harvest . 2. Gods mighty power is more manifest in gathering and preserving a Church to himselfe out of sinners , and among sinners ; and he magnifieth his mercy both in covering and curing so great and many corruptions . 3. The godly in sence of their uncleanenesse are kept low in their owne eyes , and watchfull of their own waies ; and so are driven out of themselves unto Christ for righteousnesse , and unto God for strength continually , as privy unto their own continuall weaknesse . So to subdue presumption Paul must have a buffeter , and to way-lay security comming on Israel , all the Canaanites must not be subdued . 4. In that they cannot expect freedome from foulenesse and uncleannesse here below , they may the rather desire and aspire to that heavenly Tabernacle into which no uncleane thing can enter , Rev. 21 , 27. and wish to be translated thither where righteousnesse shall dwell , yea , the righteous and holy God shall dwell immediately in the middest of his Saintes , and all things together with themselves shall be most absolutely clean and holy . II. The Lord by so large a description of legall uncleannesse , would have them and us look more nearly and seriously upon our own misery by sinne , both in the cause , and in the effects of it The former by bringing us to the contemplation of the foulnesse of our natures and uncleannesse even in our birth and originall . For howsoever men little esteem or bewaile this uncleanenesse of nature and original sin ; yet the Apostle ( better acquainted with the nature of it ) calls it , The sinne ; and the sinning sinne ; and the sinne which dwelleth in us , and compasseth us about , Rom. 7. 17. Neither can a man ever be truely humbled and prepared for Christ , nor can expect a good estate in him , whose daily corrupt issues from an overflowing fountaine make him not seem marvellous filthy and unclean in his own eyes . 1. What is the reason that so many do Pharisaically pride themselves , if not in the goodnesse of their persons , yet in some blind hopes and presumptions that they be not so bad as they are , or as some others be : but because they never saw themselves in this glasse ; which onely lets a man see himselfe a masse of sinne , a lump of uncleannesse : and that no good thing is in his nature , which in no part is free from the running issues of that festred and inbred sinne ? 2. Why do many doat upon their own works and sightly actions ; either to Popish confidence in them as meritorious , or at least ( with many Protestants ) to rest in the civility and morality of them without farther pursuit of the power of religion , but that they see not that so evill trees cannot send forth any good fruit , nor so bitter fountaines any sweet water ? which could they but discerne , they would be weary of the best of their righteousnesse , and cast it away ( with Paul ) as dung ; and conclude that when Aloes and wormwood yeeld a sweet taste , then might their fruits be sweet and tastfull to God and themselves . 3. Why do so many thousands contest against grace , stand upon their honesty , good neighbourhood , hospitality , charity ; they thanke God they are no blasphemers , no drunkards , adulterers , murderers ; they wash the outside , come to Church , hear sermons , are outwardly clean and formall ; no man can challenge them , no nor they themselves ? but because they never saw the infection of their soules , nor the inordinacy of their inner man which is a fountaine ever overflowing all the banks : most dangerous , most secret : hardest to find out , and hardest to cure , and this deceives thousands in their reckonings . 4. Why is the righteousness of faith in the bloud of Christ so much undervalued , and men so hardly driven out of themselves to seek righteousnesse by him ? But because they see not their own uncleannesse , and therein their hatefull estate before God , untill Christ the high Priest have made atonement for them . For as that man who ( being sick to death ) feels not his sicknesse , nor discerns the depth and dangers of it , seeks not greatly after the Physitian , he applies either no meanes , or some idle and impertinent things to small purpose : so he that sees not the misery of his disease of sinne , sees not the need of Christ , neglects the right meanes , and contentedly deludes himselfe , running any whether but to the right remedy . It is fit and fruitfull to look a little nearer this disease of nature , that we may not onely make conscience of the foulnesse of nature , but be thrust out of our selves to the meanes of our cleansing : Considering , 1. That this uncleane issue ( which the Legall issues point us unto ) is a sinne against the whole Law of God in all branches of it , whereas other sinnes are against one of the Tables , and one of the Commandements . 2. This poyson of nature is the same in all men , that all may be humbled who are born children of the devill , enemies to righteousnesse , all of us being in our very birth sonnes of death : for in Adam all are dead . And as an image of rotten wood must needs be rotten : so we , hewn out of so rotten a stock . Who is it that is not a Leper from the wombe ? Let any man thrust his hand into his bosome , as Moses did , Exod. 4. 6. and he shall pull it out againe leprous , and as white as snow . Every man hath cause to cry with the Leper , I am uncleane , I am uncleane . The spawne of a Serpent are Serpents ; and what are we but the spawn , the seed of Adam ? 3. This Issue is a generall disorder of the whole man , and of all parts . Neither is bodily leprosie more generall and universally spread over all the members , than sinne in the soule , which is seated in all the members , so as from the crown of the head to the sole of the foot , there is nothing sound : but ataxy or disorder in want of all goodnesse in all parts , and pronenesse to all evill . 4. Miserable are the effects of this close uncleanenesse : As , 1. In this Image of sinne , no ugly toad can be so hatefull to us , as we unto God. 2. The whole man lies subject under the curse and wrath of God ; Rom. 5. 18. the fault came on all men to condemnation . 3. Nothing can proceed from us but what is foule and damnable . What can a Serpent cast out but poyson ? Whatsoever our own strength or will can bring forth is tainted with this leprosie , for free will remaineth onely to evill . 4. Nothing without us that we can touch , but we taint , till we be cleansed , noted in the infection of houses , vessels , garments . Both earthly things , all the creatures , all our comforts , actions , to the unpure all is so : yea , divine actions , the word , Sacraments , prayer , almes , all polluted by us and to us , so long as we be unconverted and in our uncleane nature . 5. An unregenerate man can converse with no man , but ( as a Leper ) he infects him by example , provocation , corrupt opinions , frothy speeches , fruitlesse behaviour . And if they that poyson mens bodies are worthy extreame punishment , and every man detests them : how much more severe wrath of God are they liable unto , that do nothing but poison mens soules ? 6. No Leper was so worthily cast out of the campe ; as all of us by nature are worthily cast out of the society of Saints in earth and in heaven , yea , from the presence and fellowship of God and Jesus Christ , and that for ever . Sinne properly shuts out of heaven , no unclean thing comes there : nothing more hateful to God , nothing but that hated by him . 7. All this misery we our selves can neither discerne nor remedy . It makes us pure in our owne eyes , though we be not washed , Prov. 30. 12. We lie wallowing in our filthinesse , and delight in it as the swine in the myre , and never are cured till we get out of our selves to the high Priest , in whom onely it is perfectly to cleanse and cure us . Now seeing in this glasse our own disease and need of cure , let us returne to the meanes of our cure in these three severall sorts of uncleanenesse , and in the legall be led to the cure of morall uncleannesse . Thus of the kinds of legall uncleanenesse . Next , all Legall uncleanenesse was to be cured two waies . 1. By ablution or washing . 2. By oblation or offering . Both these were appointed for all kinds as in particular . 1. For uncleane touchings and tastings , the parties must wash their clothes , Lev. 11. 40. 2. For unclean issues , they must wash themselves and their clothes , Lev. 15. 13. 3. For uncleanness of Leprosie they must wash themselves , their clothes , and besides shave off all their haire , and stay seven daies without the camp , Lev. 14. 8 , 9. Sect. V. I. The first meanes of purging Legall uncleanenesse is washing ; which shadowed out the washing of the sinner in the laver of Christs bloud , all the water in the sea cannot wash away the least sinne ; that great work is appropriated to the bloud of Christ , 1 Joh. 1. 7. the bloud of Jesus Christ his sonne cleanseth us from all sinne : Rev. 1. 5. Who loved us , and washed us from our sinnes in his bloud : which bloud is opposed to all legall washings , Heb. 9. 9. Object . Levit. 11. 44. This washing is called a sanctification . Answ. Sanctification is twofold . 1. By the outward sign . 2. By the inward truth . They by washing , symbolically and in outward profession , by these rights sanctified themselves : but thereby beleevers were led to the internall truth , and the laver of the bloud of Christ. All this washing then leades us to the bloud of Christ , by which is meant his whole passion and obedience ; by the merit whereof he hath procured both remission of our sinnes , and mortification of them . And herein is no small resemblance . 1. Washing is an applying of water to foule parts : so in the cleansing of sinne must be a speciall application of the bloud of Christ ; called , Heb. 9. 14. the sprinkling of Christs bloud upon the conscience . Which is nothing else on Gods part but the imputation of Christs sufferings to us : and on our own part the application of them to our selves by the hand of faith . 2. In Washing is a rumbling and scouring off of uncleannesse which will not easily off ; and in some foulenesse they must wash often for the surenesse of the work : noting the paines and true indeavour of the repentant heart in mortification , and afflicting it selfe . It is well contented with any beating and wringing , so he may fetch out the staine of sin , which sticks as close as his flesh to his bones . 3. The unclean party was to wash himselfe , that is , his whole man and every part : which noteth totall sanctification in the whole man and all parts and members , that the washing may be as large and general as the foulenesse is . For whatsoever part is not washed by Christ , hath no part in Christ , which made Peter say , not my feet onely ( Lord ) but mine hands and head . 4. In the foulnesse of Leprosie he must wash againe and againe : to note , that after our justification by the death of Christ , we must look to a second washing of sanctification by his spirit . And because we have still washing work with us , we must be still washing our selves by daily labour in our own reformation . This was more lively signified in that other ceremony added to washing in the Leper , that he must shave his haire againe and againe : signifying the paring away of superfluities and lusts as fast as they grew ; and a voluntary departing from his own secret corruptions , which were as many as the haires of his head , and no lesse rooted in him ; that well he might shave and loppe them , but he was out of hope quite to unroot them as long as he lived . He must keep them under , but cannot be ridde of them : He must shave the first day and the seventh day , and resist his lusts , which daily grow upon him , as haire cut , quickly growes againe . 5. The unclean person must wash his clothes as well as himselfe : signifying that wee must part with all impurity , even the least , at least in endeavour , cherishing none , favouring none . He must hate the very garment spotted by the flesh , all occasions , and appearances of evill , esteeming the least spot of sinne foule and filthy enough . And all this is requisite in purifying of the soule . I. Labour against the smallest sinnes . Be not a mentall adulterer , banish unchastity in the eye and mouth , avoid wanton company , as did Joseph that of his Mistris . Thou art no drunkard , or great swearer , but art thou a companion of such not reproving them ? No Papist , but a friend and patron , as seeing no great harme in their superstition ; No Atheist , but a scorner of the persons and doctrine of godly teachers ? what dost thou but foam out thy own shame ? If thou shouldest keep thy selfe never so pure , but partakest in other mens sins , thou art unclean . This reproveth Magistrats , who ( though they themselves come to Church , yet ) suffer others in time of divine worship to lye in streets , houses , fields , openly , &c. prophaning thus the day of the Lord , which is to be kept holy to our God. Or if they be ordinary abettors of idle persons and gamesters by example . This brandeth Ministers openly pleading for durnkards and hatefull blasphemers . This defileth masters , parents , husbands , that suffer their families to run into prophaneness or ryot . II. In all these touches goe to the fountaine opened . Zach. 13. 1. Every Jew had his water-pots to keep water for daily purification , Joh. 2. 6. but now the house of David and Jerusalem , that is , all the godly , have a fountaine opened by the death of Christ. We must every day be washing and cleansing our selves in that fountaine , from all filthinesse of flesh and Spirit . Sect. VI. II. The second meanes of purging legall uncleannesse is oblation , or offering some attonement to the Lord , this directly leads us to Christ. For howsoever an unclean person must wash himselfe and his clothes , yet no Jew could make an attonement for himselfe : but this was common to all uncleannesses legall , the Priest must make an attonement for the unclean person . For all uncleannesse in generall , Lev. 16. 30. In speciall , for uncleannesse in touchings . Numb . 19. 4. In issues , Lev. 12. 8. and 15. 15. In leprosie , Lev. 14. 53. Noting by the way , that all that we can do , cannot make attonement for the least spot of sinne . Let us wash our selves as often as Naaman in Jordan ; yea , let us take snow water to us , and wash our hands most cleane ; yet our owne clothes will make us foule , and God will plunge us in the pit , if our Lord Jesus ( the high Priest of the new Covenant ) make not attonement for us . A fit note against all humane satisfaction and merits . The offering for the Legall uncleannesse by touching , was done by the sacrifice of a red cow , and the sprinkling water made of the ashes of that red Cow , prescribed by God to this purpose , Numbers , 19. called water of expiation . That all this ordinance typified Christ to the Jewes , the Apostle expresleth , Heb. 9. 13 , 14. when from the bloud of this red Cow he leads us to the bloud of Christ , saying : If the bloud of bulls and goates , and the ashes of an heifer , sprinkling them that are unclean , sanctifieth as touching the purifying of the flesh : how much more shall the bloud of Christ purge our conscience from dead works ; wherein he not onely compareth , but infinitely advanceth the truth above the type . For , 1. that was symbolicall and figurative : this spirituall and substantiall . 2. That was eternall and temporary : this internall and eternall . 3. That onely a purifying of the flesh : this of the Spirit and conscience . 4. That cleansed from legall and bodily pollution : this from morall , called dead works . 1. Because they proceeded from death of sinne . 2. Because they lead to eternall death . For the explaining of this ordinance consider four things . 1. Whence the Cow must be . 2. The properties or qualities . 3. The actions about her . 4. The use and end of it . I. All the congregation must bring an heifer to Moses out of the heard . 1. All the congregation , for not one in the congregation but needs a meanes of purging . 2. This meanes must be a Cow , not an Oxe or Bull. The imbecillity of the sexe noteth the great humillity of our Lord Jesus ; who being the mighty Lyon of the tribe of Judah , would so abase and weaken himselfe for our sakes . 3. They must take her from the heard : so our cleanser must be taken from among our selves , being true and perfect man , taking our nature and our flesh , yea , our infirmities as the weak sexe importeth , in all things save sinne like unto us . II. The properties required in this Cow are four . 1. She must be an heifer , in her youth and strength : Christ offers himself , and must be taken for a sacrifice in the flower of his strength , at three and thirty yeares . He offers his best gifts , and dies in his strength , and so his offering was more free and acceptable . And we also should offer up our youth , strength , best times and gifts to Jesus Christ , who offered himselfe in his best strength to death for us . 2. The Cow must be red : Signifying , 1. The truth of Christs humane nature , being of the same red earth that the first Adams body was . 2. The grievousnesse of sinne which he was to undertake , and the scarlet staine of it . 3. The bitter and bloudy passion of Christ , and his cruell death . The red skin of the Cow resembled the red garments of Christ all besprinkled : 1. With his own bloud . 2. With the bloud of his conquered enemies . 3. Presented unto his father , like the coat of Joseph , all stained with bloud . 3. The Cow must be without spot or blemish : to signifie the purity of our Lord Jesus , in whom was never any spot or staine of sinne . Though he was contented to be counted a sinner , yet he was no sinner . And though he had sinne on himselfe , he had none in himselfe : as the Cow was slaine for sinne , not being sinful . Christ was ruddy through his passion , yet most white and spotlesse by his most perfect and absolute righteousnesse . 4. She must be without yoke , on which never yoke came : Signifying , 1. That Christ ( not necessarily , but ) voluntarily took our nature , that he might free us from our yoke . 2. His absolute freedome from all the yoke of sinne , farther than he voluntarily undertook the burthen of it . 3. That he was never subject to the yoke of humane precepts and commandements , being the Law-giver to prescribe Lawes to all , not to receive Lawes from any . 4. That none could compell him to suffer for sinne , but his whole obedience active and passive was a free-will offering , he having power to lay down his life and to take it up againe . 5. He was more free from the yoke than any red heifer could be . She indeed must be free in her selfe : He not onely free in himselfe , but he must free all believers from the yoke ; whom the sonne sets free , they are free indeed . III. The actions about the Cow were five , ver . 5. 1. Action . 1. The Congregation must deliver the Cow to be slaine : so was Christ delivered to be slaine by the whole body of the Jewes . 2. She must not be delivered to Aaron but to Eleazer his successor : signifying that the death of Christ serveth all the successions and ages of the Church , and must be taught by the Ministers of all ages . 2. Action . She must be led out of the Camp , and there burnt whole to ashes ; her skin , flesh , bloud , and dung ver . 5. Signifying , 1. That Christ must be led out of the gate of Jerusalem to suffer , Heb. 13. and there 2. must be crucified , by which he was made a whole burnt offering . 3. That whole Christ is our comfort , his flesh our meat , his bloud our drink , yea , the very base dung of those contumelies cast upon him were a part of his sacrifice offered up in the fire of his passion for us , to sweeten and sanctifie ours . 3. Action . Eleazer must take of the bloud with his finger , and sprinkle towards the foreside of the Tabernacle of the assembly seven times , vers . 4. Signifying , 1. The purging of us by the bloud of Christ sprinkled on the Conscience . 2. That Christs death profits none to whom it is not specially applied : for the Cowes bloud must be not shed onely , but sprinkled . 3. That onely the people and Congregation of God have benefit of the death and bloud of Christ , for it was sprinkled directly before the tabernacle . 4. The seven times sprinkling noteth , 1. That that one oblation hath virtue and merit enough . 2. The perfection of justification . 3. The need of often application of Christs death . 4. The duration of it to all ages . 4. Action . She must be burnt with Cedar wood , scarlet lace , and hysope , all which must be cast into the fire with her , vers . 6. Signifying , 1. Three things in Christ. 1. The Cedar of uncorrupt life . 2. The scarlet of fervent love to mankind . 3. The hysop of savoury obedience in all things to his father , all which were in all his sufferings , and fire of his passion sweetning it . 2. They noted three things arising from Christs sufferings . 1. Immortality , signified by the Cedar , which is not subject to putrefaction . 2. The scarlet , the merit of his bloud applyed to justification . 3. The hysope of mortification , healing our corruptions , a● hysope hath a healing quality . All these three properly arise from the passion of Christ. 5. Action . A clean person must gather the ashes of the heifer , and lay them without the Camp in a clean place , vers . 9. Signifying . 1. The buriall of Christ in a cleane and new tombe wherein never man lay , a clean place never used before . 2. That the merit of Christs death is ever laid before God in the highest and holiest heavens . 3. The Christians account of Christs merit and passion , who layeth them up as his chiefe treasure in the clean place of a pure heart and conscience , an onely fit closet to keep the mystery of faith in . IV. The use and end of these ashes was twofold , vers . 9. 1. They must be kept for the Congregation : Signifying , that there shall never want supply of grace and merit from the death of Christ to any believer that sees his need of them . 2. Of them was made a water of separation , thus : A clean person took of the ashes of the red Cow burnt , and put pure water into a vessell , and taking hysope dipped it and sprinkled it upon the tent , the persons , and vessels , and upon the unclean person the third and seventh day , and so he ( washing his clothes and flesh with water ) was clean at even , ver . 18 , 19. Signifying , 1. That the bloud of Christ is the onely water of separation for persons separate , to separate them from their uncleannesse . The water made of the ashes of Christs death and bloud-shed , sprinkled upon the unclean , can onely purge the conscience from dead works . 2. That this bloud of Christ must be sprinkled with hysope of faith and mortification . For hysope hath a cleansing quality , and is put sometimes for that which onely and properly cleanseth , purge me with hysope , that is , with the bloud of that eternall sacrifice , figured by that which is sprinkled with hysope . 3. That this bloud of Christ must be often applied ; the third day , and the seventh day : The death and merit of Christ must be often meditated and applied to the heart . For it is a perpetuall and eternall purging and sprinkling water in the Church , and we must have daily recourse unto it . I. That the Lord hath appointed meanes for cleansing all kind of impurity . 1. That his people and we might know , that by no infirmity and frailty we shall fall quite out of the grace of God. 2. That the Lord takes not the forfeit of all the scapes , and foule falles of his children , utterly to forsake them : seeing the Jew that was legally polluted seventy times seven times , was as often received in againe as he was cleansed , according to the purification of the sanctuary . 3. That we should not despaire , nor the weak Christian be quite dejected in the sence of the multitude of his frailties and foule touches , seeing the Gospel affordes us the remedy and meanes to cleanse all morall uncleannesse , no lesse certainely and fully , than the Law to the Jews , to purge their legall . II. As the Jew was no sooner defiled by touching a dead man , or bone , or grave , or tent , or any thing about him , but he must presently repaire to the meanes of legall cleansing . So every Christian defiled by the least touch of any dead work must have recourse to the remedy appointed in the Gospel . The Law appointed the water of the ashes of a red Cow ; but the Gospell appoints the red bloud of Jesus Christ , sprinkled and applied by faith ( as by hysope ) upon the conscience . Consider , 1. The necessity : The person defiled not having this sprinkling upon him shall be cut off from Israel , vers . 13. So whosoever hath not the bloud of Christ sprinkled upon his soule , shall be cut off from the number and inheritance of the Saints , Mar. 16. 16. he that believeth not shall be damned . 2. Every sin is a separation from God , who being a God of pure eyes cannot abide the filth of it ; and therefore we had need continually to have this water of separation for the washing of our hearts daily , and often every day ; because it is gathering some uncleannesse every hour , yea , every moment . 3. An unclean creature or vessell could not be of any service to man , for he must not touch it till it be cleansed : So a sinner , so long as he is unclean and impenitent , cannot be of any good use , nor present any acceptable service to God. And therefore the Prophet . Isa. 〈◊〉 . Wash you , and cleanse you , and then come . No man dare present any thing to a King with a foule hand : the Lord will accept no such present . 2 Cor. 6. 17 , 18. touch no unclean thing , and I will receive you , and be a father unto you : Implying , that the Lord will not receive him that any way communicates with sinne , if obstinate and impenitent . 4. Nothing else can recover our beauty and first estate of holynesse and happinesse but this laver . A cloth once soiled never recovers the beauty and whitenesse but by washing . This laver onely brings back a white and unspotted innocency . All the holy water in the Sea of Rome cannot wash one sinne ; for that hath no commandement , no institution , no promise . Besides all legall Ceremonies are dead , which in their life time could not cleanse by the meer deed done , as they say theirs doth . 5. How vaine is it to see men and women curious and carefull in washing their bodies and clothes , they will not suffer the least spot on them , but wash them weekly : and yet go on year by year in the soule defilements of sinne , and never desire to be washed and rinsed in the water of separation ; nay , nothing more troubles them than to be called to reformation : A cleanly man will have his clothes washed weekly , but his hands and face every day : A cleanly Christian will not be lesse carefull of his heart . III. Seeing there was so much businesse in legall cleansing of the least foulenesse ; how carefull were the Jewes to avoid those foulnesse ? and how much more should Christians be to avoid the morall ? 1. In themselves . A good heart will be affected with the least touch of sinne , as David to cut Sauls lappet , and to avoid the least appearance as well as evill it selfe . 2. From others . For the Jew might be impured from others as well as by himselfe . We must not communicate in other mens sinnes , 1 Tim. 5. 22. The just man bewareth not onely sinne it selfe , but even the contagion and infection of sinne . Watch thy selfe , as privie to thine own weaknesse , and thy adversaries subtletie and strength . Watch against other sinnes ; as being beset with snares . Resolve with good Jacob , Gen. 49. 6. Into their secret my soul shall not come . This strict watching is counted commonly foolish precisenesse , nicety , hatefull purity : but God esteemes it otherwise . It is an apparant losse of mens favour , preferments , and worldly helps : but he onely findes the favour of God , and the happinesse to see God. Sect. VII . The oblation for unclean issues , leading us to Christ is appointed , Lev. 15. 14 , 15. In this , 1. What foules must be prepared for the offering ; Two Turtles , or two young Pigeons ; and so for the womans , vers . 29. Of the clean kind of birds : signifying and resembling the purity of Christs humane nature . Besides his innocency , simplicity , meeknesse , chastity , charity , fruitfulnesse ; of all which virtues these Doves were expresse Emblems . 2. What was the use of these foules . 1. They must bring them to the Priest : No man must offer his own sacrifices , but must present them to God by Christ the onely high Priest. 2. They must bring them to the doore of the Tabernacle ; for publick service must not be privately performed ; and figured our entrance by Christ , the doore . 3. One must be made a sinne offering , the other a burnt offering . The sacrifices were types of that onely sacrifice of the Sonne of God our Redeemer , performed upon the Altar of his Crosse , for the expiating the sinnes and foule issues of the whole world . In them both . 1. What they were . 2. What were the ceremonies about them . 1. The sinne offering was a sacrifice in which the whole beast or bird was not consumed with fire ( as the burnt offering was ) but slaine for the expiation of sinne : The use of which was to figure and seale up to the Jews the expiation of their sinnes in Christ. Now Christ is made manifest for the doing away of sinne , by the slaine sacrifice of himselfe , Heb. 9. 26. and see vers . 28. The burnt offering was a sacrifice in which the whole beast or bird was consumed with fire offered up therein to God for a savour of rest ; namely to appease and pacifie Gods wrath for some sinne , or sinnes committed . Which signified , that Christ was to be a whole burnt offering , and to be wholly consumed in soule and body with the fire of his Fathers wrath , that he might be a sweet smelling savour for us . He gave himselfe for us , a sacrifice and oblation for a sweet smelling savour . Neither did the believing Jewes think that God was appeased by any virtue in the burnt-offering , but through the eternall sacrifice of Christ shadowed therein . 2. What were the ceremonies about these foules , for they all pointed at Christ. 1. For the sinne offering of foules , the ceremonies are appointed , Levit. 5. 8 , 9. and they be three . 1. Rite . The Priest must wring the neck of the Dove asunder , but not pluck it clean off ; and the same rite in the burnt-offering . The neck must be pincht with the naile of the Priest to let out the bloud , but the head must not be pluckt off from the body . Signifying . 1. That although Christ was to die , yet his divinity and humanity should not be severed . 2. That the death of this innocent Dove should not interrupt his headship of the Church . He was to be pinched to death ; but his head should not be severed from his body and members , which is the Church . 3. That Christ should die indeed , but no bone of him must be broken , Joh. 19. 36. Shadowed also in the Passover . 2. Rite . The Priest must sprinkle the bloud of the sinne offering upon the side of the Altar , vers . 9. and the like in the burnt offering , Chap. 1. 15. Signifying , that all the virtue and merit of Christs bloud for the purging of sinne , was drawn from the Altar of his Deity . He must be God that must purchase the Church with his bloud , Act. 20. 28. and 〈◊〉 . Cor. 5. 19. God was in Christ. 3. Rite . All the rest of the bloud must be powred out at the foot of the Altar : Signifying , not onely the powring out of the bloud of Jesus Christ our true sinne offering upon the Altar of the Crosse , without which shedding of bloud can be no remission of sinnes : but also the bloud powred at the foot of the Altar , that is , those clots and drops of bloud plentifully flowing from him in his agony before his passion , Luke . 22. 44. as he was going up to the Crosse. 2. For the Dove appointed for the burnt offering ( besides the former rites ) some other are appointed . 1. The Priest must pluck out the maw with his feathers , and cast them besides the Altar on the East side in the place of the ashes : For these were things unclean : and signified that Christ should bring no unclean thing to his suffering , but present a most spotlesse and holy oblation to the Lord ; for else had it not been of sweet smell . 2. The Priest must divide and cleave the bird with his winges , but not asunder : signifying Christ , who seemed by his death to be burnt , extinct , and perished ; for so he was in the esteem of his own disciples as they were going to Emaus : but yet he was not quite sundered , but rose againe by his own power , and ever liveth sitting at his Fathers right hand to make request for us . Yea , his own words might seem to imply a sundering , when he saith ; Why hast thou for saken me ? but that the ingemination of his former words ( my God , my God ) doth strongly prove the contrary . 3. This bird must be throughly consumed to ashes , to make it a sweet savour to the Lord , Levit. 1. 17. signifying that never was any thing so gratefull and acceptable to the Lord , as the whole burnt sacrifice of his Sonne ; in which he smelled a savour of eternall rest . To which the Psalmist alludeth , Let him smell a savour of all thy oblations , and turn thy burnt offerings into ashes . Psal. 20. 3. 4. When all these rites were observed , the party that was unclean shall be clean , Levit. 12. 8. and Chap. 15. 13 , 28. signifying , that a party justified by Christs bloud , and exercising true repentance , and the study of holinesse and new life ; is brought in againe into the right and fellowship of God and his people , whatsoever his uncleannesse formerly hath been . And thus hath the legall cleansing of this person brought us to the Evangelicall in Jesus Christ : I. Sundry grounds of consolation to the Church and people of God. 1. As Christ seemed clean divided and sundered from his Father & from his Church , but was not : so his members often seem quite sundered from God and all comfort , but are not , and Ch. 6. 9. A godly man may be in such a streight as David was , when thus he brake forth to Jonathan ; As the Lord liveth , and as thy soul liveth , there is but one step between me and death . And yet when he can see no passage , God makes a passage forth . Hence may a Christian ( with Paul ) challenge all perills and dangers , and contemne them as too weak to separate us from Christ , Rom. 8. 39. yea , in all things we are not onely conquerours , but more than conquerours . So was Christ in death , and from under the grave more than a conquerour . Let a Christian be slain , it hinders him not from being a conquerour ; and what ever he may loose , he looseth not the love of God , who loveth him to the end , whom he once loveth ; and therefore onely the sound Christian is in a sure estate . If sorrow be for a night , joy will returne in the morning ; after darkenesse as sure to see light . As Jesus Christ keeps his headship , and death cannot sever him quite : so the members may be pinched ( yet not quite off ) but abide members still . 2. As the speciall providence of God watched his own sonne , that though he was in wicked hands that wanted no will , yet they were kept from breaking one bone of him : so doth the same providence watch over his members ; that howsoever the wicked of the world pinch and presse them , yet the promise is made to them , Psal. 34. 20. He keeps all their bones , not one of them is broken , that is , without the will of our heavenly Father , as Matth. 10. 29. Not an haire shall fall ; for the same providence watcheth the head and members . This consideration is used by Christ to remove excessive fear of men . If thou see thine enemies encrease as bees about thee , ready to strike and sting : Let thy waies please the Lord , he can 1. turne their hearts to peace as Esaus to Jacob when he purposed his death ; and Labans to Jacob when he intended evill intreaty towards him . 2. He can turn their counsel to folly , and bring it on their own heads , as in Haman & Architophel . 3. He can turn their evill to thy good & salvation , according to the saying of Joseph to his brethren , Ye intended evill against me , but God turned it to good as this day . 4. He can take them off at his pleasure , he hath a hook for Zenacherib ; and Balaam shall not curse , though he would never so faine . 3. In that Christ brought no unclean thing to his sacrifice ( figured in pulling out the maw and feathers , and casting them besides the Altar in the place of ashes ) we have comfort in the offering of all our service and sacrifices of prayer , praises , almes , duties , all unclean in and from us : but presented in Christs sacrifice , no uncleannesse is in them . II. How carefull the Lord is that his people preserve purenesse among them , that the holy God may walk amongst an holy people : And teacheth how carefull we Christians should be to cleanse our selves from all filthinesse of the flesh & spirit , 2 Cor. 7. 1. And that we should be ever stopping up those unclean issues which disturbe our chastity of body or mind , which these legall issues specially ayme at . Oh this chastity of mind and body is a singular grace . For , 1. It stands with the will of God ; 1 Thes. 4. 3 , 4. This is the will of God , even your sanctification ; and that every one possesse his vessell in holinesse and honour . 2. It stands with the nature of God , which is most holy and pure ; God is a pure chast Spirit , and will be praied unto with a pure and chaste heart . How can foule fornicators and adulterers think that their praiers can , get into heaven , and themselves shut out ? 3. By holinesse and chastity of mind and body thou becommest a Temple of the holy Ghost , 1 Cor. 6. 19. Without which thou art no better than a swine-sty , fit for foule spirits and devils , that delight in uncleannesse to harbour in . 4. It stands with the honour of the body ; which 1. is for the Lord , that is , created for the glory of the maker . 2. The Lord is for the body , namely to redeem it , so as the body also is a part of Gods purchase . 3. The Lord is the head , and the bodies are members of Christ. Oh what a great wickednesse ( as Joseph calls it , Gen. 39. 9. ) to make it a member of an harlot ? 5. Follow holinesse and chastity ; without which thou shalt never see God either in grace or in glory , Heb. 12. 24. What makes the harlot so sottish , so gracelesse in the middest of powerfull meanes , but that their hearts are taken away , Hos. 4. 12. Gods plague hath already seised upon them in great part , for they cannot see God in grace offering repentance , and therefore they shall never see him in glory . Now the best directions for stopping these running issues , are : I. Direction . Begin at the fountaine ; labour for inward purity first . For , 1. Whence issue these but from a wicked and impenitent heart ? 2. God looks first at the cleannesse of the heart , knowing that if he find that unclean , nothing is clean . 3. Morality and cleanliness make a man care for the cleanness of his face , but grace and religion make him look to the cleannesse of his heart , Jer. 4. 14. Because he knowes that no beauty of the face can allure a man so much , as the cleannesse of heart allureth . 4. Get grace into thy heart , and it cannot choose but send out , as Christ saith , According to that which is within . According to the abundance of the heart the mouth will speak , the eye will look , the hand will work , the foot will walk . Get thy heart purged and washed , and it is impossible that thy life should be foule . 5. In vaine do men struggle and strive to cast off some wast boughes of sinfull actions , if they seek not to strike up the root . Thou wouldst avoid oathes and lyes in thy tongue , but shall never do it while thou hast a swearing and lying heart . Thou wouldst avoid fornication and adultery in the act , in the eye , in the speech , but never shalt thou stop this issue , if thou hast an adulterous heart : And so in other sinnes . Quest. How may I cleanse my heart ? Answ. Cleannesse of the heart is in two things . 1. Justification by the bloud of Christ imputed and applied , Joh. 15. 8 , 10. 2. Sanctification by the Spirit , which stands in two things . 1. In parting with our filthinesse , as evill thoughts , pride , hypocrysie , stubbornnesse , mallice : in a mortification of all inward lusts . 2. In attaining a new estate in all the inward faculties , a planting and cherishing of all graces . Thus ( as our Saviour saith ) he that is washed is all clean . II. Direction . From the foundation come to the streames . If the heart at any time be inflamed with the fire of concupiscence , and begin to boile over , stay the issue with all expedition . Quest. How ? Answ. 1. Covenant with all thy parts that none of them shall fulfill the lusts of the flesh . Specially , covenant with thine eye , as Job . with thy tongue not to name any filthinesse , as it becommeth Saints , Eph. 5. 3. With thy hand not to execute any inordinate desires . 2. Threaten thy members ; that thou wilt pluck out thine eye , cut off thy hand and foot rather than by them offend God and thy conscience . If this will not serve , beat down thy rebellious members ( as Paul ) with labour . 3. Direction . Avoid occasions of defilements by the unclean issues of others , so did the Jews . As , 1. Come not near unclean persons , 2 Cor. 6. 17. Avoid swearers , drunkards , gamesters , wantons , Proverb . 4. 14. 2. Avoid the seat they sit on ; A place of shorter rest , Psal. 1. 1. Blessed is he that sits not in the seat of wicked men ; Lev. 15. 6. 3. Shunne the bed they lye on , Lev. 15. 5. A place of longer rest with them ; as one delighting in their fellowship , and tumbling with them in filthinesse . 4. Beware of their spittle , v. 8. words are cast out of the mouth spittle . Neither assent to their speeches and perswasions , ( which are still against God ) nor be dismaied from good things by their threats and reproaches . This filthy froth and spittle daily pollutes many that are carelesse to avoid it . Object . Alas it is impossible then to avoide unclean issues . I cannot but daily and hourly touch some filthinesse , unlesse I run out of the world , and from my selfe . Sol. 1. Therefore as the woman having the bloody issue , thrust in daily to touch the hemme of Christs garment , Mar. 5. that his bloud may heal thy bloudy issues . 2. As seeing need of daily mercy , to true watch joyne prayer , as Hezekiah , 2 Chron. 30. 18 , 19 , 20. The good Lord be mercifull to him that is sanctified , although net according to the purification of the Sanctuary : And the Lord heard him . So will he thee , where he findes a true endeavour after cleannesse . Sect. VIII . Now followes the oblation for the uncleannesse of leprosie . The cleansing of the Leper is in Lev. 14. where we read of two sorts of oblations prescribed . 1. For the cleansing of him that he might come into the tent . 2. After his cleansing and comming into the tent , he must offer three Lambes , one for a trespasse offering , one for a sinne offering , another for a burnt offering , with a number of ceremonies about the Lambes , all leading to Christ. But in this place we are onely to speak of the former , concerning his cleansing , Lev. 14. from ver . 2. to 8. Where 1. The Leper to be cleansed must be brought to the Priest. For he onely must discern and pronounce of it , whether it be cured or unclean : signifying , that the sinner that desires to be cleansed , must hasten to Jesus Christ the onely high Priest of the new Testament : who onely is able to cleanse and heal our leprosie of sinne , and herein is farre beyond all those types . The Priest could discerne of bodily leprosie , and pronounce them cleane if they were so , but he could not make them clean if they were not . But Jesus Christ can properly forgive sinne , the soules leprosie , being the healing God , and onely Physitian of soules . 2. The Priest must go out of the campe unto him to consider him : to signifie , how Jesus Christ finds us when he first comes unto us , namely such as ( having the most loathsome leprosie running upon us ) have no right to the communion of Saints , nor to any of the priviledges or Gods people , but out-casts and aliens from God , from the faith , and from the common-wealth of Israel , Ephes. 2. 12. 3. The Priest must first see him healed , and then proceed to the exact cleansing , vers . 3. signifying , a twofold action of Jesus Christ in the curing of the leprosie of sinne . For , 1. He must heal the sinner by the grace of justification and sound conversion : but this is not all , for there remaines a great deal to do before we can be soundly cleansed . And therefore 2. he must bestow on us his spirit , to work in us a daily growth and proceeding in sanctification , before we can be pronounced clean . 4. The Priest must prepare 1. two little live birds of the clean kind , vers . 4. 1. two birds , to note the twofold nature of Jesus Christ , his deity and humanity . 2. Two little birds , to note the humility and mean esteem of our Lord and Saviour Christ. 3. Two cleane birds , to note the unspotted and surpassing purity of both his natures . 4. Two live birds , one to die and the other to live , to note that Christ had one nature to die in , another not subject to death ; As also the twofold estate of our Lord Jesus , his suffering and dying estate , and his glorious & exalted estate . 2. He must prepare Cedar wood , scarlet , and hysope : noting , ( as we have heard ) the excellent graces that Christ brings to his oblation , both in regard of himselfe , his Church , and his Father : And signifying , that Christ and his graces are inseparable : And teacheth , that no man can think to be cleansed by the bloud of Christ , that is carelesse to receive his graces ; which thou must as eagerly desire as himselfe . 5. The use of these materialls of cleansing , concern , 1. the dying bird . 2. The living bird . 3. The party to be cleansed . First concerning the dying bird . 1. One of the birds must be slaine : pointing at the death of Christ , without which is no purging or cleansing of sinne , Heb. 9. 22. But one bird onely dyed : so Christ was put to death concerning the flesh . 1 Pet. 3. 18. 2. It must be slaine over running water , that the bloud might fall into the water . The bloud falling into the water signified : 1. That a fountaine of grace by the death of Christ is opened both for justification and sanctification . For water and bloud here meet , shadowing the streames of water and bloud issuing from the side of Christ in his passion , 1 Joh. 5. 6. 2. The bird slain over running water signified the innocency of the death of Christ , for though he must die , yet his bloud is in pure streames , as running water is . 3. That this water must be running water , not standing ; signifying , that there is a continuall cock and conduit of grace overflowing from this fountaine , ever runing and issuing from Christ to the refreshing of thirsty and weary soules believing in his name . 4. By the falling of the bloud into running water might also be signified , that the death of Christ should run into the Ministery of the Gospel , as the waters from under the Sanctuary every way . As Christ spake of Maries fact preparing him to his death : so much more of his death it self , what he hath done and suffered shall be every where preached to the worlds end . 3. This water must be in an earthen vessel . Not onely to signifie that Christ must sweat and powre forth in his death , water and bloud according to his humane nature , ( which for the time of his abasement was a fraile and brittle vessell , subject to infirmities and contempt , and in all things like unto ours onely sinne excepted ) but also that this blessed treasury of the Church should be retained and held in earthen vessels , that is , the faithfull Ministers of Christ ; how contemptible so ever they are in the world , yet these shall carry and disperse these blessed misteries unto men , as 2 Cor. 4. 7. Secondly , concerning the live Sparrow . The generall signification of it was Christ now alive raised from the dead , who can die no more , but ever liveth , and sitteth at the right hand of God , and that by the power of his divinity . And 1. This Sparrow must be used also to the cleansing of the Leper . For neither the humanity of Christ without his deity , nor his deity without his humanity can cleanse or justifie the sinner . Neither the life of Christ without his death , nor his death without his life can availe us to righteousnesse . Act. 20. 28. God shed his bloud to purchase the Church to himself . 2. The Priest must dip the live bird , and the Cedar , and scarlet lace , and hysope in the bloud of the Sparrow slaine and pure water , vers . 6. Signifying , 1. That the deity of Christ ( which is impassible in it selfe ) can yeeld us no comfort alone , had it not been joyned to an humanity subject to passion , which is plainly meant by dipping the live bird in the bloud of the slaine . For therefore the sonne of God must take our nature to better our nature , and take our flesh , that by death he might destroy him that had the power of death . Heb. 2. 14. 2. The scarlet , cedar and hysope must be dipped also , to shew , that all the graces we receive from him must be dipped in his bloud , by which alone we have both accesse unto grace , and acceptation into grace . For by the dipping and union of this live bird and slaine , we come into the grace and favour of God , being united first to his humanity , then to his divinity , and so are knit to his whole person , and by him we come to the father . 3. The Priest must let the live bird go into the broad field , vers . 7. Signifying , 1. Christs escape and deliverance from death , and the power of the grave . 2. His exaltation after he was once consecrated , his ascending on high , and being made higher than the heavens , Heb. 7. 26. 3. The publication and manifestation of righteousnesse purchased by the death of Christ , in the broad and open field of the Church , and this in the daily ministery of the Gospel . Thirdly , concerning the party to whom this cure must be applied . The Priest must sprinkle on him that is to be cleansed this bloud seven times . Signifying , 1. That onely Christ Jesus doth sprinkle his bloud on penitent soules , from whom onely they must expect pardon and purging from sinnes . 2. That Christs bloud must be particularly applyed to every believer , to every thing that is to be cleansed : partly by Gods imputation of Christ and his merits to the penitent sinner : Partly by his Ministers in the publishing and speciall applying the particular promises to every soule that is weary . 3. Seven times sprinkling noteth , 1. Perfect justification by the bloud of Christ , the number of seven times , perfect sprinkling ; he is able perfectly to save , Heb. 7. 23. all that come unto him , and needeth no other seeking of other merits to satisfie or justifie . 2. To put the unclean person in mind how hardly he parts from his foulenesse : and us , that it is no easie thing to be rid of sinne . 3. How weak and imperfectly our selves apply the bloud of Christ , that have need of so many sprinklings : to humble us for our weaknesse of faith , and slow progresse in sanctification . Sect. IX . I. All these ordinances and ceremonies in discerning and curing this disease , in generall teach us two things . I. That it is no small businesse to be rid of the leprosie of the soule , and the infection of sinne ; which was but shadowed in that , as that was occasioned by this . For whence is bodily leprosie , but from leprosie of the soule ? Or what is it that strikes the body with such contagious sickness , but the infection and sicknesse of the soule ? As in Gehezi , Miriam , Uzziah ; Whose bodies were so fouly infected and deformed by the leprosie of the soule , and corruption of heart . And who sees not how the Lord would lead them and us to take speciall notice hereby of the souls leprosie by sinne , in that he committeth the knowledge and discerning of this disease of leprosie to the Priests , sending them to the Physitians of their souls , and not to the Physitians of their bodies , whom one would think it more specially and properly concerned ? This should admonish us all , that if there be so much adoe to get clean bodies , clean faces , clean skins ; how great our care and businesse should be to get clean souls , the soile of which cleaves not to the skin onely , but sticks closer to us than our skin or bones ; and yet we think every slight sigh , or Lord have mercy , or three words at our death sufficient to rid us of our sinnes , and soules leprosie . II. How careful the Lord is to sever the clean from the unclean for fear of generall infection . Teaching , 1. The Magistrate , that as the Lord puts difference between him that sweareth , and him that feareth an oath : so should they to incourage and countenance the clean person , that is , the godly and faithfull . David set his eyes on the godly in the land , not to maligne or wrong them , but to cherish their persons , and help up religion and the fear of God in them : As also to discountenance and terrifie the foule blasphemer , the drunkard , Sabbath breaker , idle persons and gamesters , that thrust themselves out of their calling all the week long . But if a man by his course shuffle clean and unclean together , nay run with the unclean , & countenance gamesters , swearers , bibbers , how doth he execute the judgements of God ? 2. A good Minister then stands in the counsell of God , when he severs the precious from the vile , Jer. 15. 19. The Priest in the Law must pronounce him clean that is so indeed . He durst not pronounce a foule person to be clean , nor a clean person foule . Then how dares a man that stands to judge between the Lord and his people , scandalize or scorn such as endeavour most to be clean ? How comes it that we do not hear drunkards , adulterers , theeves , swearers , blasphemers , so rated and disgraced as them ? Or how dare men sell praises of religion to foule Atheists , swearers , haters and despisers of goodnesse , ( as if men should gild rotten posts , or wash dead bricks ) making them at their death seem as white as lawne , who all their life were white as Lepers ? Well , let not the despised members of Christ be discouraged ; we know that the judgement of Christ shall passe righteously between the cleane and uncleane . If thy heart be upright , let all men cast the foule brand of an hypocrite on thee , Jesus Christ shall pronounce thee clean . 3. Every good man must and will be glad of this separation , rejoyce in that arbitrement that differenceth cleane and uncleane , as most savoury . Wicked men can abide nothing lesse than this shedding and differencing of men . Whence are so many tumults ? Oh you are more holy than all other , you are the pure ones , you are all clean , &c. but because they have learned a trick to deceive themselves , and to hide their foulenesse ( as they think ) by crowding all into one confusion . Now is that doctrine onely intolerable that fetcheth them out of their holes , and casts them out among their uncleane fellowes , for whose company they be a great deale fitter , than for the society of Saints and beleevers . II. Note in speciall . 1. In that the Leper must bee sent to the Priest to have his leprosie discerned : we see that our Lord Jesus ( who was typified by the high Priest ) can discerne our leprosie . Thou maist hide thy sinne from man , but thou canst not deceive him , no idle excuse or fig-leaf can cover thee . If he see thee an adulterer , a swearer , an unjust person , a covetous or proud person if he see thee an enemy , a prophane person ; he will judge thee a Leper . Thou canst not sin ( though never so secretly ) but thou art sure to be discerned and tried , by him whose eyes are as a flame of fire . And if he judge thee a Leper he will pronounce thee a Leper , and thou canst not apeale from , but must stand to his judgement . What if a man applaud and commend thee for an honest man , a good neighbour , a just man , if He judge thee a Leper ? What had it been better , if all the congregation had taken part with a Leper , if the Priest pronounced him uncleane ? And if he pronounce thee uncleane , he will shut thee out of the campe , out of the society of God and his Saints , till thou beest seasonably cleansed . Men may faile in their censures , and shut out the clean for unclean ( as Joh. 9. 34. the Jewes did the man that was born blind ) and hold in the uncleane for base respects : but Jesus Christ he shuts him out unpartially , whom he pronounceth a leper . II. Then was the leper healed , when in the judgement of the Priest he was so ; and then the Priest must pronounce him so . The Priest could not make him clean but pronounce him clean : Even so , thou art then cleansed from thy sin , when in the judgement of Christ ( our high Priest ) thou art so ; who not onely can pronounce thee cleane , but make thee so . Quest. But how may I know that Christ accounts me clean ? Answ. When his word by the mouth of his servant pronounceth thee clean , he accounts thee so . Whatsoever yee bind or loose in earth , shall be bound or loosed in heaven , Mat. 16. 19. with Joh. 20. 23. Christ onely properly pardons sin , and remits it , 1. By merit . 2. By efficacy of conferring ; and no Minister can thus remit sinne : But every Minister must pronounce & declare pardon to penitent sinners ; and when he doth this in Christs Name , Christ from heaven pronounceth the leper to be clean . Ob. But there may be errour in the Priests sentence , and the Ministers judgement is not infallible . Sol. The sentence of the Priest was infallible , if he kept him to the rules of inquisition : And the Minister pronouncing pardon upon penitent sinners cannot be deceived ; though thou maiest deceive thy selfe in applying promises and grants of pardon not belonging unto thee . Question , What are the rules of inquisition or direction . A. 1. If by rubbing the place he see it grow red the leprosie is in the way of cure ; if it be not red by rubbing , it is incurable : So if the sinner be ashamed and blush at his sin , if godly abashment hath begun his repentance , it is a good signe of cure . 2. If the spot pricked with a needle , there come forth bloud , it is in the way of cure : So sinners pricked with the needle of the Law , if they have sence of pain which makes them cry out of themselves , and see the need of Christ , it is a good sign . Men pricked now adayes , stir up their bloud against the Physician ; but such are far from cure . 3. A leper was healed when his leprosie was stayed , and went no further : So he is to be pronounced clean , who truly turnes to God ; sinne hath lost dominion in him ; sinne growes lesse and lesse ; the stirrings of corruptions are abated ; he cannot doe as he hath done , or would doe ; nor forget that he was cured . 4. When the conscience is bathed in that fountain in which water and bloud have met , then is the leper clean . When by the merit of Christ the sinner is fully justified , and by the Spirit of Christ he is in part sanctified , and riseth up towards full sanctification ; then is he truly pronounced clean . Object . Alas ! I am then unclean still ; I find much foulness and folly present with me . Sol. 1. The leper and sinner may be truly cleansed , never fully in this life ; for every day will make him foul even after true repentance : but we must daily renue our repentance for daily cleansing . 2. Remember , that the leper must shave his hair again and again , but he leaves the roots behind ; yet he was pronounced clean , though the hair was still growing , and for all the roots . 3. The running water in the basen for the cure of the leper , signified a continuall flowing of a fountain of grace from Christ to the heart of the sinner , for his continuall washing . III. What every man must doe in sence of his spirituall leprosie . Something is to be done before the cure : something after . I. Before the cure . 1. As the leper discerning his own misery , esteemed him an happy man that was clean : So thou seeing this disease , must judge thy self most unhappy and miserable of all men , as Paul , Rom. 7. and never think thy self happy till thou hast got a cure , Psal. 32. 1. Every leper cried out , I am unclean : the same must be thy complaint and cry . 2. Get thee to the Priest : Go to Christ in humility , as that leper ( Matth. 8. 2. ) Lord if thou wilt , thou canst make me clean ; and the least touch of Christ shall make thee clean , vers . 3. 3. Naaman , being struck with leprosie , must wash and be clean : So must thou bewaile and lament thy estate ; wash thy selfe in the salt sea of teares , that God may wash thee with the sea of mercy . Especially in greater sinnes ( as in a deeper leprosie ) take up deeper humiliation and repentance ; as David washed his couch with teares . II. After the cure . 1. If God have healed thy leprosie , be thou thankfull ; so Naaman , 2 King. 5. 15. Not as the nine lepers of whom none returned back to give thankes . Would to God one of ten were as thankfull as we ought for so great a cure . 2. Bring thy gift to the Lord for the curing , for so the lepers were enjoyned : that is , pay thy vowes ; offer up thy selfe and all thy obedience , an acceptable sacrifice to God , Rom. 12. 1. Resigne unto God ; present all thy sacrifices by the high Priest Jesus Christ , in whom alone thou canst finde acceptance . Objection , Alas , I have nothing worthy giving unto God. Sol. 1. Thou canst give no lesse than true endeavours of obedience ; and then , be they never so weak , he that accepts the will for the deed , will accept them . 2. God prescribed a smaller offering for the poor than for the rich ; the poor man must provide a sacrifice according to the labour of his hands : To comfort the weake Christian , who offering according to his ability , is respected according to that he hath , not according to that he hath not . 3. The third thing after the cure , is , to avoid the company of lepers , 1 Cor. 5. 11. If a man be an incorrigible sinner , let him be to thee as an heathen or Publican , Matth. 18. 17. A good lesson for the Masters of families to cast out leprous persons from the rest . It is incredible what mischief one swearer , one drunkard , one wanton , one prophane beast may do in an house . We have not more usually seen an whole house infected , and poisoned up by one plaguie person , than whole houses corrupted by some one leud person ; which suffered ( as one swine in a garden ) roots up all that is good . So much of holy persons : Now follow holy things . CHAP. XVII . Holy things , types of Christ. HAving now intreated at large of such holy persons as we have seen expresse types of Christ , The second generall head ensueth , which is to speak of holy things . All which in the old Testament , and Jewish pollicy did especially ayme at , and point out Christ after a farre clearer manner than did the former . And therefore for the confirming of our faith in the new Covenant , we must go on to shew the correspondence and agreement of the Scriptures in both Testaments : and that Christ is the same in both ; and the faith of believers the same in substance , onely differing in the manner of exhibition and publication . A man that superficially looks over the books of Moses , and sees so great an heape of ceremonies and ordinances , would wonder what the Lord meant to enjoyne so many , and ( as reason would judge ) so needlesse institutions to his own people ; of which they can make nothing by cursory , scarce by considerate reading . and hence ( whereas the Jews were so superstitiously observant of the books of Moses , as that they had at their fingers ends a great number , not of the precepts onely , but of the letters and pricks of every book and chapter : ) Christians ( unlesse it be in point of history ) almost reject the books of Moses ; not for their credit and truth , but for their utility and use , as not touching them . But to him that readeth and considereth will appear : 1. How truely our Saviour affirmeth ( Joh. 5. 46. ) that Moses wrote of him : partly by promises and prophecies , and partly describing him in figures and shadowes ; so as , had the Jewes believed Moses , they had also believed in him : but rejecting Moses ( not in the generall : for generally they believed him , and magnified him as their greatest Prophet : but ) in the special prophecies and promises concerning the individual person of Christ ; therefore they could not believe in Jesus Christ. 2. How aptly and wisely the most wise God did accommodate himselfe to this people , in loading them with so many burthensome ceremoniall constitutions , and yet not one of them in vaine . For , 1. Consider the nature of the people ; it was rude and dull , and needed corporall and externall elements and rudiments to help them . Besides it was not onely naturally superstitious , and addicted to idolatry : but had lived some Centuries of yeares in Egypt , and was infected with Egyptian rites . And further , they were now to go into the land of the Canaanites , and were in danger to learn their fashions , Deut. 4. 16. And therefore the Lord would prescribe to their whole life ( both in sacred and civill things ) abundance of Ceremonies ; whereby their senses should be exercised , their faith excited , their obedience preserved , and themselves restrained from devising on their own heads , or appointing to themselves any other worship or form of service , than that of the Lords owne prescribing , which should find them work enough , and take up their minds sufficiently . 2. If we look on the many kindes of rites , and ordinances , and compare them with the many ends which the Lo●d had in ordaining them , we shall conclude none of them were idle or superfluous . For , 1. God would have the glory of Christs Kingdome shadowed , and his own religion gloriously propounded , and reverently received , not exposed to any contempt ; and therefore appoints the erection and sanctification of a stately Tabernacle with all the costly vessells , and holy persons garments . 2. He would traine up that people in piety , and stirre up in their hearts an earnest sence of sinne , and hunger after mercy : and this he will do by appointing so many kinds of sacrifices , and rites about them . 3. He would frame them to purity and sanctimony of heart and life , and will help them hereto by the many lavers , purifications , cleansings , and sanctifications , of which we have heard in part . 4. He would nourish naturall love among his people ; and for this end appointes many feasts , meat and drink offerings , and many solemnities to appear and rejoyce before God. 5. He would have them testifie their thankfullnesse for his great bounty , and acknowledge themselves homagers as was fit . And therefore ordaines a number of oblations , first fruits , tithes , vowes , first-born , and many moe institutions to testifie their gratitude . 6. Many of Gods great works must be held in their eyes , and must not be suffered to slip out of memory . And for this purpose served many of those institutions ; As Deut. 6. 20. when thy sonne shall aske thee in time to come , &c. For this end the Passeover must be yearely celebrated , Exod. 12. 14. and Chap. 13. 14. So also the feast of Tabernacles , Lev. 23. 42 , 43. 7 The Lord so ordered , as the Jewes could not cast their eyes any way within doors or without , but some shadow or other should meet them , and preach unto them either Christ or some grace by Christ , or some duty unto Christ. In the fields they had first fruites , first borne of cattell : In their houses the lintels must have the Law written : In their bodies Circumcision was a teacher : on their cloathes , fringes : If at their tables , choyce of meats : If on their children , the first borne a type of Christ. So for times , places , and the rest . But that we may propound to our selves some good order and familiar method , in which we must bound our discourse : We must know that all the holy things in the old Testament pointing at Christ , were : 1. Substantiall . 2. Circumstantiall . Substantiall , are such as concern the parts and substance of Gods worship . Circumstantiall , are such as concerne some inferiour things about that worship . The former may be referred to two heads . 1. Sacraments . 2. Sacrifices . The difference : In Sacraments we see God giving us all good things in Jesus Christ. In Sacrifices we present all our duty to God by Jesus Christ. Now for the Sacraments of the old and new Testament in generall , we must in one word know , that they are outward signes , seales , and confirmations of Gods word and promise of grace . For the Lord knowing and tendering the weaknesse of man would informe him of his good will and pleasure two waies . 1. He would speake to his minde and understanding by his word and promise . 2. To his outward sences by externall signes and Sacraments , called by some of the Fathers , visible words . He is not contented by his word to declare his will , but also by Sacraments to witnesse and signe that word , for our more full instruction . If before the fall he covenanteth ( by his word ) life upon condition of works , he addeth a twofold signe to the sences of Adam , the tree of life , and the tree of knowledge . If after the fall he give a promise of the blessed seed Gen. 3. 15. he enjoyneth to Adam outward sacrifices and signes of that his Word . If to antient believers before Christ he promise deliverance from sinne , death , and hell , on condition of faith in the Messiah to come , he sealeth up this promise by two standing Sacraments : Circumcision , and the Passeover . If to believers of the new Testament he accomplish in his Sonne all those ancient promises , and now preach salvation to all that believe in the name of Christ crucified , dead , buried , raised , ascended , and sitting at the right hand of his Father , as Joh. 3. 16. This promise he confirmeth with two Sacraments , Baptisme , and the Lords Supper , as speciall seales of his grace . Thus is the Lord still like himselfe in all ages , and provideth fully for our direction and consolation , for our strength and assurance in the Covenant of grace and salvation . But to come nearer to our purpose . The Sacraments of the old Testament were either before the fall , or after . Of the Sacraments in Paradise before the fall ; we are not to speak , as the tree of knowledge and the tree of life : Because 1. They sealed the Covenant of works , not the Covenant of grace . 2. They concerned the first Adam without any respect or reference to the second Adam : There was no need of Christ , and consequently no type of him . We are onely to speak of Jewish Sacraments , types of Jesus Christ , and so reject them which never aymed at Christ , but were before any distinction of Jew or Gentile . These Jewish Sacraments were either 1. Ordinary or standing . 2. Extraordinary and occasionall . Ordinary were 1. Circumcision . 2. Passeover . Circumcision was the the Sacrament of enterance and receiving the Jew into Gods Covenant . The Passeover was a Sacrament of continuance and growth in that Covenant . Extraordinary , which were in some resemblance both to them , and the two Sacraments of the new Testament . 1. To Circumcision and Baptisme answered the Sacraments of the Cloud and red the Sea. 2. To the Passeover of the Lords Supper answered Mannah from heaven and water out of the Rock . Of these we must ( by Gods assistance ) speak in order , not what we might , for that were endlesse , but what we must necessarily , so farre as they preach Christ unto us , or may set us nearer unto him . CHAP. XVIII . Circumcision , a Type . Herein 1. What it is . 2. How it figures Christ. 3. Observations . 1. CIrcumcision was a sacred rite ordained by God ; wherein , by cutting off the fore-skins of all the males of the Jewes in the eighth day , the Covenant of God , made to Abraham , was sealed up to him and all his posterity . 1. A sacred rite ordained by God : God is the Author . For , 1. He onely that can promise and give the grace , can seale the Covenant . 2. Abraham received it of God , Rom. 4. 11. therefore God gave it . 3. The institution is in Gen. 17. Where is the word of institution , 1. In commanding , 2. In promising . 2. The subject of Circumcision were all the males of Israel descending of Abraham . For these must be destinguished from all families of the earth , Gen. 17. 4. Neither may we think that women were excluded out of the Covenant of Grace , for they were comprehended under the Circumcision of males . And God spared the weaker sexe ; becaese it was enough to bring them within the number of Abrahams posterity , to be born of the males circumcised . Besides , as the males carry a speciall type and resemblance of Christ ( as 1 Cor. 11. 3. ) in order to the female : so was it fit they should have the thing and ceremony of Circumcision , and the female onely the virtue and efficacy , Junius . 3. The part must be the part generative . Gen. 17. 13. My Covenant shall be in your flesh ; and vers . 11. Circumcise the fore-skin of your flesh . The very place shewes that Circumcision aymed to remedy the corruption and uncleannesse of mans nature , whereof it admonished Abraham and his posterity . For neither Abraham nor any of his were chosen into the Covenant , because they were cleaner or holier than other ; but that they might be holier . Gods election is free , who maks choyce of them that need Circumcision as well as any other . 4. The time , the eighth day : Because 1. The Lord had a mercifull respect to the tendernesse of infants . 2. Not to distinguish , but that those infants also were within the Covenant that died within that time . 3. Because whatsoever was born of man or beast was Legally impure , and in their bloud till the eighth day , and therefore no beast must be offered to the Lord till the eighth day , Ex. 23. 19. and ch . 34. 26. No nor men of other nations , servants or other must be circumcised but upon the eighth day from their comming in . 4. This precise observation of the eighth day was not without a mistery , either pointing to the resurrection of Christ on the eighth day , or leading beyond the week of this present life ( in which we cannot be perfectly circumcised ) unto that eighth day in the life to come , when all our corruption shall be cut away , and perfectly and at once abolished . 5. The end of Circumcision was to seal up Gods Covenant made with Abraham . This Covenant had three clauses . 1. Of the multiplying of his feed in Christ. 2. Of the inheritance of the land of Canaan , being a type of Heaven . 3. Of the blessed seed , the Messiah , that was to come of him typified in Isaac , and so was Circumcision a seal of the righteousnesse of Faith , Rom. 4. 11. II. Circumcision figures Christ. I. As it was a Jewish Sacrament , wherein Christ shined out clearly ; who was and is the substance of all Sacraments both Jewish and Christian ; for Christ is the substance of the whole Covenant , and all the seales of it . In this sence the Apostle calls it a seal of the Righteousnesse of faith . Namely , 1. A seal of secresie , that locked up the Covenant onely to that people . 2. A witnessing seal , whereby ( as by a visible , perpetual , and sensible signe in their flesh , which they could never lay off ) the Lord would still hold in their sences , his own promise of grace made unto them in the promised Messiah , and their promise of obedience made back againe unto God to become his people . Which promise of theirs , howsoever they were to endeavour in ; yet could it not be fully performed for them but in the promised seed , in whom their imperfect obedience and indeavours were to be covered & accepted . And thus is every Sacrament a signe . 1. Of grace . 2. Of duty , and a religious signe binding God to man , and man to God. 3. A strengthning and confirming seale by which the Lord pleased to ratifie the promise of grace , and seal up to them the inward and invisible circumcision of the heart ; called the Circumcision of Christ , Col. 2. 11. Because he onely by his spirit can work it , Deut 30. 6. II. Circumcision figures Christ , as it was a signe . 1. Memorative of the Covenant of God made with Abraham and his seed , Gen. 17. 11. which mercifull Covenant was founded in Christ Jesus , out of whom God never contracts Covenant with any man. He onely slayes hatred , and makes God and man to walke together as friends . 2. Figurative , or representative ; foreshewing , 1. That the Messiah should be born of Abrahams seed , and not of the uncircumcised nations , who being to be a Minister of the Circumcision , was also to receive Circumcision himselfe , which was shadowed in all their Circumcisions . 2. In their shedding of bloud by Circumcision , was represented to their eyes the shedding of Christs bloud ; not onely in the first fruits of his bloud-shed in his Circumcision ( which was a part of his humiliation , and a parcell of the price paied for our sinns ) but also the full powring out of all his bloud in Sacrifice upon the Crosse , wherein the Circumcision of Christ was fully accomplished . 3. Was shadowed their duty also ; that having shed the first fruits of their bloud in Circumcision in obedience to God , they should be ready to shed all their bloud for him whom they expected to shed all his bloud for them . 3. A distinguishing signe of the Jewes from all other people who were without God , without Christ ; and they onely a chosen seed , in that blessed seed in whom all their prerogatives were conferred and established . 4. A demonstrative signe , 1. Of the naturall sinne and disease of man ; and therefore it was placed in the generative part , to admonish Abraham and his posterity of their uncleannesse ; for things clean need no Circumcision nor ablution . Abraham and his seed must be led out of themselves . 2. To demonstrate the cure and remedy by the Messiah to come , cleansing our natures two waies . 1. By bearing upon himselfe the imputation of our impurities . 2. By healing them in us , partly by his merit and bloudy death bestowing a perfect righteousnesse upon us ; partly by his Spirit daily sanctifying and circumcising our hearts : thus hath this Sacrament preached Christ unto us . Now the observations to make it usefull . 1. Take notice of our own estate to humble us , both in state of nature , and in state of grace . 1. In our nature , we are all sprung out of a corrupted seed ; which although we would forget , yet the Lord in this Sacrament took care that his people should carry upon their bodies the signe of sinne and death , seizing upon their whole nature . In place of which comes our Baptisme presently after our birth ; shewing , that a man in his very first frame is filthily polluted , and goeth astray even from the womb . Psal. 58. 3. Whence also it is called , Originall sin . 1. Because it hath been from the beginning of the world . 2. Because it is the originall and beginner of all sinne in us ; it is the first of all our sinnes . 3. From our beginning , even from our conception . Psal. 51. I was conceived in iniquity ; and we from it called the childeren of wrath , that is , laid under wrath even from our childhood , Eph. 2. 3. 2. After grace received see the weaknesse of our faith . Abraham the father of the faithfull , needed this pledge and seale to support his weak and shaking faith . Who can say , my faith is strong enough , which is ever imperfect in the best , who know but in part , and believe but in part ? Why else did the Lord appoint the use of Sacraments to the strongest believers , and that all their life long ; but to put them in mind of the weaknesse of their faith , which needeth such continuall props and supports ? Neither is it marvel that men are so heavy to the reverent receiving of the Sacrament , because they see no want , no need , no benefit of faith ; they feel not the weaknesse of faith , which would breed desire of strength , and drive them to the diligent use of the meanes . II. If Christ be the truth of Circumcision , then every Christian in the new Testament must be circumcised as necessarily as the Jewes in the old . And though the ceremony and act of Circumcision be worn out : yet the truth of circumcision as neerly belongs to us now a dayes , as of old it did unto them . In whom we are circumcised through the circumcision of Christ , speaking of the Gentiles converted unto Christ. In which words , the Apostle plainly distinguisheth between Jewish circumcision and Christian , between Legall circumcision and Evangelicall , between Moses his circumcision and Christs . Here 1. What this Evangelicall circumcision is . 2. The difference from Legall . 3. The marks and notes of it . 4. The motives . This Christian Circumcision is described ( Col. 2. 11. ) to bee a putting off the sinfull body of the flesh ; that is , in plaine tearmes , the mortification of the body of sinnes that are in the flesh . For the truth and kernell of Circumcision never stood in the cutting off a piece of skin ( that was but the shell of it ) but in cutting off the lusts of the heart & life , & parting from corruptions of nature , which rebell against the Spirit . And this we have in Christ alone , being as farre beyond the Circumcision of the old Testament , as the truth useth to excell the type : as farre as Christ is beyond Moses , or heaven above earth . This renovation of mind was . 1. Signified by that Ceremony . 2. Promised by every Circumcised person . The difference between this Evangelicall and that Legall Circumcision , is , 1. In the efficient . That was appointed by God to be made with hands : but this is a wonderfull work without hands , done by the finger of God himselfe . The mortification of sinne is so honourable a work , as the hand of man and Angels cannot do it . 2. In the subject . That was wrought upon the seed of Abraham according to the flesh : this onely upon Abrahams seed according to the faith , upon believeres and members of Christ. That upon the Jew without : this upon the Jew within . That upon Ismael as well as Isaac : here no Ismaelite is circumcised . That was Circumcision of the naturally born , and males onely , of Jewes onely : this is of the supernaturally born againe , male or female , Jew or Gentile , for in Christ all are one . 3. In the proper seat . That was ceremoniall in the flesh , this morall in the heart . In that a natural part was wounded : in this the very corruption of nature . That dealt with flesh in substance : this with the body of flesh in quality . 4. In the end . In that , every man was circumcised in himselfe , and his bloud shed to fulfill the rite of the Law : In this all believers , men and women are in Christs bloud once circumcised to fulfil the rigour of the Law. 5. In the effect . By that , the person was received into the society of Gods people according to externall profession : by this , the sinner is received into inward and eternall fellowship with God , and into communion with Gods people . 6. In the latitude or extent . In that , the Priest circumcised in one part of the body : in this , Christ our high Priest circumciseth the whole man. In that , one beloved part was cast away with griefe and sorrow : in this , the whole corruption of nature , and all beloved sinnes ; with no lesse griefe and sorrow of heart for them . 7. In the durance and continuance . That was temporary , but till the coming of Christ ; who razed the type , and raised the truth : but this is to continue for ever , till the second coming of Christ ; and is most perfectly finished and consummate in heaven . The notes or markes to know inward circumcision attained by Christ , are these . 1. The party to be circumcised was presented and offered to this ordinance of God , as willing and contenttd to part with his flesh and bloud in obedience to God : so here thou hast begun thy circumcision , if thou hast offered up thy soul , body , and all , a reasonable sacrifice to God , Rom. 12. 1. willingly mortifying all the deeds of the flesh , and denying and renouncing all fleshly lusts and affections , which are as neat and as dear unto thee as the parts of the body . So Col. 2. 11. it must be a putting off the sinnefull body ; implying , not a suffering it onely to be violently taken and cut away : but a voluntary putting away , and parting with it . Indeed in legall Circumcision the infant could not cut away the flesh of his body : but in Evangelicall Circumcision thy selfe must put off this sinnefull body of flesh , and be more than a meer patient . 2. As there the whole body was wounded in one part : so see the whole body of sinne be wounded in all parts , not one member spared , Col. 2. 11. put off the sinnefull body . No sinne must raigne , none unresisted . And therefore , 1. Labour for an heart circumcised . There the Lord begins this work , Deut. 30. 6. and Chap. 10. 16. there see thou hast begun . See thy desires be sanctified ; that the thoughts of thy heart and inward affections be watched and guarded ; not suffered to be earthly , wanton , impious , disordered , or unfruitfull . This purging of carnall affections , and fastning them on the right object , is a note of inward circumcision , Deut. 30. 6. 2. See thine eare be circumcised . Act. 7. 51. the Jewes are reproved for uncircumcised eares . All sinnes of the eare must be circumcised ; and that is done in opening them to hear God and good instruction , and shutting them against slanders , false tales , wicked counsels , doctrines of liberty , and the like . 3. Circumcise thy lips ; which then are so , when they are able to speak for God. Moses ( in Exod. 6. 12. ) complaines that his lips were not enough circumcised . All the sinnes of the tongue must be cut off . This circumcision admits not a lie , an oath , a slander , a deceitfull , or filthy , or unclean speech unmortified . 4. All sinnes of the eye must be circumcised , by making Covenant with this member ; not suffering the eye to be envious , covetous , wanton , scornfull , adulterous . And so examine all the parts , that no sinne be peaceably admitted , without drawing bloud upon it , as was in circumcision . 3. As in that Circumcision was sence of much paine and griefe in the body ; as we see in the Shechemits , Gen. 34. 25. So in this ( where ever it is ) is affliction of conscience , pain of spirit , pricking in the heart ; as in the Converts , Act. 2. 37. which makes the circumcised mourn , and cry out of himselfe ; judging himselfe , and breaking his heart with godly sorrow for sinne . The Priest could not take the knife , and cut off the piece of flesh without paine and sorrow of the child : Neither can the Minister take the sharpe weapon of the Law to wound and cut the body of flesh in any part , but it will be painfull and sorrowfull to the child of God ; who will judge and condemne himselfe , and dares not stand out the threats of the Law , as many contemptuous rebels do . An hard and secure heart is an uncircumcised heart : good Josiah will tremble at the word ; but all Gods words and plagues stirre not Pharaoh . 4. As that part cut off was never set to the body againe , but was taken quite away for ever : So in this circumcision of Christ is not a parting with sinne onely for a time , but a ceasing of sinne , that is , a constant endeavour to forsake all sinnes , inward , outward , secret , open : A parting from pleasing , profitable , deare , and bosome sinnes ; saying to them ( as Ephraim to his idols . Hos. 14. 9. ) get ye hence ; what have ye to do here ? with resolute purpose never to give them entrance , or entertainment more . Those that fall to their former sinnes , as who forget they were washed ( like dogs and swine ) were never circumcised . The skin once cut off died for ever : such a dying to sinne must be in this circumcision . 5. In that was a joyning to Gods people , and a receiving of the party into the Church and family of God : See if thou beest joyned to Gods people not in outward profession , but in sincere affection ; embracing them that feare God , delighting in their society , giving them the right hand of fellowship , and with the hand the heart ; separating from the fellowship of the uncircumcised and prophane , as the Jewes medled not with the Samaritanes . Doest thou professe circumcision and grace by Christ , but oppose and pursue the professours of Christian religion , as Ismael him that was born after the promise ? A plaine signe , all thy circumcision was made with hands . Thy body was washed with water of Baptisme : but thy heart is unwashed , untouched with any water of saving grace . 6. In that was a joyning and admittance to the outward worship of God , and externall communion in all holy things : so here thou art become a true worshiper ; not outwardly in the letter and ceremony , but inwardly in spirit and truth : A Jew within , Rom. 2. 29. Phil. 3. 3. We are the circumcision , which worship God in the spirit . He that worships formally , for fashion , for Law ; and in the mean time can contemne the power of godlinesse ; cannot away with inward watchfullnesse , sincerity , strictnesse : though by Baptisme he be brought to the externall communion of the Church in holy things ; all is but in the letter , without all circumcision of the heart . 7. In that was much rejoycing as in a great priviledge ; and the Jew did much boast , and beare himselfe upon this prerogative ; partly upon the externall worke ; partly on their distinction by it ; partly because it manifested them sonnes of Abraham according to the flesh : and much was their praise among men : But true circumcision rejoyceth not in Abraham , but in Christ ; hath no confidence in the flesh , but renounceth all outward things , and settles his rejoycing in Christ alone and his merits : counting all other things dross and dung in comparison of him . Let the Jew trust in Circumcision by the work wrought , as our Judaizing Papists do in their Sacraments ; Let him glory of Abraham his father , Joh. 8. 33. that he is beloved because the seed of Abraham : We are chosen in Christ not in Abraham . In him we have atonement and become a beloved people , and not in Abraham . In him we come boldly to the Throne of grace , and speed in our suits : In him we glory all day long . We trust not in good meanings , as simple ignorant persons ; nor in merits , as wilfull blinded Papists ; nor in any thing within us , nor without us , nor without Christ. All our joy and trust is in himselfe alone . And this is the true inward Circumcision , Phil. 3. 3. The Motives are . 1. All outward service and Ceremony without this , is rejected ; as preaching , hearing , praying , fasting , weeping . All thy service and labour is lost , if by the Spirit of God thy mind be not renewed , and faith and conversion wrought in the heart . For as the Jewes ( being circumcised ) were chalenged to be uncircumcised ( though they had the fore-skinne of the flesh cut off , and had the circumcision made with hands ) and were so farre unworthy of Abrahams seed , as that they are called , Witches children , seed of the whore , Isai. 57. 3. and Act. 7. 51. So art thou not circumcised , which art onely outwardly , Rom. 2. 28. A Jew without , or outward , is as good a worshiper as thou . 2. If We cannot say truely that now not the Jewes , but we are the circumcision , Col. 2. 11. our persons are no better before God , than an uncircumcised person in the Law. Therefore if thou art not thus circumcised , thou art , 1. An exceeding hatefull person . So David of Goliah by way of reproach and contempt : This uncircumcised Philistime . 2. Thou hast no part in the promised Messiah no more than he . 3. No portion in Canaan , not a foot in Heaven : all thy portion is in Earth . 4. No member of the true Churth , but without the Communion of Saints . 5. As he was in state of death and judgement , Deut. 30. 6. Jer. 4. 4 , 14. so thou shalt be condemned as surely for want of a sanctified and circumcised heart , as he for contemning circumcision of his flesh . Col. 2. 13. Ye were dead in the circumcision of the flesh ; without the life of God in grace , without hope of the life of glory . CHAP. XIX . The Passeover , a type . THe second ordinary Sacrament of the Jewes , lively representing Jesus Christ , was the Passeover , instituted , Exod. 12. to be a lively type of Christ. 1 Cor. 5. 7. Christ our Passeover is sacrificed for us . The name of this Sacrament hath in it the occasion , for it was ( by God ) therefore instituted in memoriall of their great deliverance in Egypt , when the destroying angell ( who slew all the first born in Egypt in one night ) passed over all the Israelites houses , whose doors and posts were striked with the bloud of the Pascall Lamb slain and eaten in that house ; wherein the godly Jewes were not to fix their eyes in that externall signe , or the temporary deliverance signified ; but to cast their eye of Faith upon the Messiah and true Paschal Lamb ; by means of whom , the wrath and revenge of God passed over all those whose soules are sprinkled with his bloud , and who by true faith feed upon him . And therefore , howsoever the word , Passeover , hath in Scripture many significations , both proper and figurative ; I understand by it the whole institution of God concerning the Lamb called Paschall . In which we shall see Jesus Christ most lively pourtrayed before us ; and that this one legall Sacrament preached ( not obscurely ) to the ancient Jews the whole doctrine of the Gospel , and grace of salvation , by the onely suffering of Jesus Christ. This will appear in five things . 1. In the choice of the Sacrifice . 2. In the preparing of it . 3. In the effusion of bloud , and actions about it . 4. In the eating and conditions therein . 5. In the fruits and use . Sect. I. I. In the choice of the Sacrifice . The Lord appointed it to be a Lamb , or a Kidd : notably signifying Jesus Christ ; whom John Baptist called , the Lamb of God ; taking away the sinnes of the world , Joh. 1. 29. Christ is a Lamb. 1. In name , Revel . 5. 6. In the midst of the Elders stood a Lamb. 2. In qualities , in respect of innocency , patience , meekness ; humility , obedience to the will of his Father to the death , not opening his mouth , Isai. 53. 7. in fruitfulnesse and profitablenesse to feed us with his flesh , and cloath us with his fleece of righteousnesse . 3. In shadows , being figured in all those lambs slain , especially in the Paschall Lamb. In which shadowes or figures he was ( not yearly onely , but ) daily held before the eyes of beleevers ; and so here we consider him . In this Lamb for his choice must be four conditions . I. Condition . It must be a Lamb without blemish , ver . 5 , every way perfect , without any spot or defect : signifying the most absolute perfection of Jesus Christ ; who was , both in respect of his person and actions , without all spot and exception , 1 Pet. 1. 19. as of a Lamb undefiled and without spot , Heb. 7. 26 , Such an high Priest it became us to have , as is holy , undefiled , separate from sinners . The reasons are two . 1. Because else his ransome were insufficient . 2. He must be perfectly righteous that must become a righteousnesse to many . II. Condition . It must be a male , for three reasons . 1. Reason . To note the excellency , strength , and dignity of Christ , proper to that sex . For although he seemed a most weak man in the state of his humiliation ; yet must he be not effeminate , but masculine ; strong , stout , and potent to destroy sinne and death , and to foile all the enemies of mans salvation . Christ indeed must be the seed of the woman ; but the woman must bring forth a man-child , Rev. 12. 5. And though he must be borne of a Virgin , yet the Virgin must bring forth a sonne , Isa. 9. 6. For he must divide the spoile with the strong , Isa. 5. 3. 12. 2. Reason . Consider Christ in both his natures , it was fit he should be a male as the Lambe was . 1. As he was the Sonne of God it was meet he should be of the more worthy sex of men ; for it was unfit that the Sonne of God should be the daughter of man. 2. As being man , he was to be the Messiah , the seed of Abraham , the Sonne of David ; and so to be circumcised , to be a fit Minister of Circumcision . 3. Reason . Consider him in his office . He was to be a King , a Priest , and a Prophet of his Church ; all which necessarily require him to be a man , a male , a the Lamb was . We conclude therefore hence , that being the head of the whole Church , he must be of as worthy sex as any of his members . III. Condition . The Lambe must be of a year old , ver . 5. to signifie that Christ dyed at a full and perfect age , in his strength ; and therefore had experience also of our infirmities . For a Lambe of a year old is at his state and growth , and a Lamb of a year old is acquainted with many miseries : Even so our Saviour , living to the full strength of a man , was a man full of sorrows , and acquainted with infirmities . See Heb. 4. 15. we have not an high Priest which cannot be touched with the feeling of our infirmities , but was in all things tempted like us , yet without sin . IV. Condition . He must be taken out of their own flocks and folds : For so Moses to Pharaoh , Exod. 10. 25. thou must allow us our beasts for sacrifice to offer to the Lord. Plainly signifying , that Christ was to be an Israelite : and within the fold of Gods own people ; for he was to be of the seed of Abraham ; and salvation was of the Jewes , Joh. 4. 22. Yea , and the Lords own Law requires , that the King should be taken from among his brethren , Deut. 17. 15. and much more the King of the Church , being King of all Kings . Sect. II. II. Jesus Christ was as evidently expressed in the preparation of the Paschall Lamb wherein the Jewes were tyed to six observations . I. Observation . The Lamb must be severed from the flock , v. 6. to signifie Jesus Christ separated by God the Father to the office of mediator ; and that two waies . I. By Gods eternall decree ; he was a chosen servant of God to the most excellent service in heaven and earth . Isai. 42. 1. My elect servant . And thus is called a Lamb separarated from before the foundation of the world , 1 Pet. 1. 20. 2. In due time actually separated from all the rest of the flock , by , 1. A supernaturall conception by the holy Ghost ; whereby he became an high Priest separated from sinners , all the rest of Mankind remaining sinners . 2. By a miraculous birth of a Virgin , being the seed of the woman . 3. By an unconceiveable union of the two natures , divine and humane , in one person ; by which he became our Immanuell , God with us . 4. By a solemne and heavenly inauguration into his office at the brinke of Jordan ; by which he was openly proclaimed the chiefe Doctor and Prophet of his Church . Thus it became this Lamb of God to be actually separated from all the rest of the flock : because for all the rest he was to pay a greater ransome and price , than any other that could be found amongst all mankind . II. Observation . The Lamb thus separated must be reserved and kept alive four daies ; even from the tenth day of the first month till the fourteenth day of the same month , vers . 6. Wherein was signified the very particles of time of Christs both Ministery and passion . 1. For his Ministery . Christ must not be sacrificed presently so soon as he was born , nor so soon as he is baptized and separated , but after that separation must live about four years to preach the kingdome of God , and then be offered up ; that his death might not be a seale to a blancke , but might confirme all that holy doctrine delivered by his owne mouth and Ministery to the world . 2. For his passion . The time of it depended not on the will of man , for his enemies sought many a time before to slay him ; as Herod in his infancy . Matth 2. 16. the Jewes took up stones to stone him , Joh. 8. 59. The Nazarites would break his neck from an hill , Luk. 4. 29. And many other attempts were made against his life ; but his time was not then come , the lamb must be reserved four daies . And this very moment of time was determined and registred in Gods most certaine and unchangeable computation . Act. 2. 23. being delivered by the determinate counsel and foreknowledge of God. Whose wisdome so ordered that , 1. As the lamb was taken in the tenth day of the first moneth : so Christ came into Jerusalem about the tenth day of the same month to suffer ; as appeares , Joh. 12. For upon the sixth day before his passion , he came to Bethany vers . 1. and the next day he went to Jerusalem , which was the fifth day before his passion , ver . 12. 2. As the lamb must be slaine the fourteenth day of the first month ( which answereth to our March ) and at the full of the Moon : So , that no man might be deceived in our Paschall lamb , he must be sacrificed at the Passeover , the same day that the lamb must be slaine ; In the full Moon , to note the fullnesse of time now come which was so long before appointed , and in such a month as when light prevailes against darknesse , and every thing revives and springs : to signifie that Christ by his suffering chaseth away our darknesse and death , and brings in light and life , and a blessed spring of grace and glory . III. Observation . The Lamb must be slaine , vers . 6. signifying , that Jesus Christ being ( as that Lamb of a year old ) in his vigour and strength ( who by reason of his age and strength might have lived longer ) must not onely die , but by a violent death , and that by Israel . Noting . 1. That Christ must be put to death by the Jewes . 2. That the benefit aad merit of his death redounds to his Church onely : The Redeemer must come unto Zion , Isa. 59. 20. Objection . How was he then a Lamb slaine from the beginning of the World , before the Jewes were in being ? Sol. Two waies . 1. In regard of Gods decree , whereof a promulgation was made in promises and types , and an acceptation as if it had been already done . 2. In regard of man : He was slaine onely one time as to the act , but in all times as to the fruit : because the perpetuall power and efficacie of Christs sacrifice was begun with the world , and extended to all believers of all ages , who onely diversly apprehend it . IV. Observation . The lamb must be slain between two evenings . 1 To put them in remembrance of their deliverance in Egypt , which was in the evening . 2. To note that our Paschall lamb should be slain towards the evening of the world , that is in the last times , Heb. 9. 26. 3. that Christs sacrifice was to succeed in the same time of their evening sacrifices , which were daily to be offered . Exod 29. 41. and so to put an end to them , Dan. 12. 4. to note the very houre as well as the day of Christs suffering on the Crosse. To understand which , we must know that the Jewes distinguished their artificiall day into four parts . From six to nine , from nine to twelve , from twelve to three , from three to six . This last part was counted the evening of the day , and the next three houres the evening of the night . In this fourth part of the day used the Paschal lamb to be slain , and the rest of the time was little enough to dresse it whole for Supper : even so the true Paschal lamb must be sacrificed the very same day and houre that the Mysticall lamb was . For Christ at the third houre , that is , at three of the clock in afternoon , between the evenings , with a great voyce gave up the Ghost , Matth 27. 50. V. Observation . The lamb must be roasted with fire , not raw , not sod , baked , boyled , or otherwise , but all thoroughly roasted with fire , vers . 9. 1. Not eaten raw , to signifie , that we must not grossely conceive , nor unpreparedly receive Christ in the Sacrament , as the Capernaites did of the flesh of Christ , Joh. 6. and the Papists of eating the raw flesh of Christ , as it was born of a Virgine , with their teeth . 2. Roasted , to Signifie two things . 1 The manner of Christs death , he was to be crucified and peirced . As the lamb must be thrust through and fastened to a spit , so must the lamb of God be peirced and fastened to the Crosse. As the brazen Serpent was fixed to a pole Joh. 3. 14. 2. That Jesus Christ was made fit food ( as that lamb ) for his people by enduring the fire of affliction , but especially by suffering the hot burning fire of his Fathers wrath , which had burnt up all mankind to the bottome of hell , had not Christ endured it . 3. Wholly roasted , to signifie , that Christ endured the whole wrath of God ( which is a consuming fire ) both in soul and body , as that bitter agony in the garden witnesseth , which made him sweat drops of water and bloud , and complaine that his soule was heavie unto the death . VI. Observation . Though the lamb must be wholly drest , yet a bone of it shall not be broken . Noting , that wonderfull accident in the passion of Christ , that when the souldiers came purposely to break his legs , ( as they had done the others that were crucified with him ) yet by Gods secret providence they were restrained , so as the antitype might exactly answer to the type , as the Evangelist applieth it , Joh. 19. 36. This lamb by dying when he would , hindered the breaking of his bones . For , 1. His body was most holy , and must not be prophaned and torne ignominiously , as if it were the body of a thiefe or malefactor . 2. His Fathers care that keeps the bones of the Saints , that not one of them is broken , Psal. 34. 20. will much more keep safe the bones of his onely Sonne . 3. His bones were to be whole buried , because he was to rise againe with his whole body ; and so the faith of believers , in the article of his resurrection , was more easily confirmed . We must cast our eyes upon Jesus Christ the true Paschall lamb , in all the worship of the old Testament . For further than Christ was found and seen in it , it was then but as an empty shell without a kernell : and how much more now ? The Jews at this day celebrate the Passeover , kill the Lamb , sprinkle the bloud , eat the flesh , observe the rites ; but refusing Jesus Christ , what sweetnesse can be in that feast ? What do they else than cast away the kernell to gnaw upon the shell , or as a mad man , who casts away the graine , and choakes himselfe with the husks ? Oh how is the wrath of God come upon them to the uttermost , who think that they have done a good service when they have slain a number of lambs taken from earth , rejecting the Lamb of God , who came from heaven from the bosome of his Father , infinitely surpassing them all ! For their madnesse . 1. What sence or what spirituall worship is it , to feed their bodies with the flesh of lambs , and to refuse Christ the lamb of God separated from all the flock for the food and refreshing of the soule ? 2. What weak and cold comfort to eat a number of lambs in memory of their deliverance out of Egypt , and the thraldome of Pharaoh ; and yet not endure to hear of , much lesse to taste of that lamb that hath wrought a more powerfull deliverance from the Pharaoh of Hell , from sinne , from damnation , and all their heaviest burthens . 3. All that sprinkling of bloud in their houses , so long as they despise the bloud of Jesus Christ , shall never get them protection from the revenging Angel. We must pray that God would please at length to remove their vaile from their hearts , that they may submit themselves to the righteousnesse of God. Rom. 10. 3. that so all Israel may be saved by acknowledging the deliverer out of Zion ; of whom was prophecied ( Isai. 59. 20. ) That he shall turne away the ungodlinesse from Jacob. Sect. III. III. The Paschall lamb directly aimed at Christ our true Passeover , in respect of the bloud and actions about it , which were three . 1. The bloud of the Lamb must be saved in a Basen , vers . 22. It must not be shed upon the ground to be troden under foot : signifying the preciousnesse of the bloud of Christ. 1. In respect of God. 2. Of Christ. 3. Of the Church . For , 1. God the Father highly prizeth this bloud , and saves it in a golden vessell , that it may be ever before him ; and that the streames of it may pacifie his displeasure , and confirme the Covenant of grace with his Church . Whence it is called the bloud of the Covenant . Heb. 9. 18. 2. It was precious in regard of Jesus Christ ; seeing every drop of it was the bloud ( not of an innocent man onely , but ) of one that was God as well as man , Act. 20. 28. God with his own bloud purchased the Church , and therefore it was a bloud of infinite vertue and infinite merit . 3. Every true member of the Church doth most highly esteem it , as the most precious thing in all the world , and with great care and reverence receives it into the vessell of precious and saving faith , and there keeps it safely , as men do their most precious commodities . 2. The bloud of the Lamb must be sprinkled upon the lintle and side posts of the doores of the Israelites , vers . 22. 1. In that it must be sprinkled , it signified that the bloud of Christ must be applied unto us ; for our righteousnesse stands not in the shedding of Christs bloud , but in sprinkling and application of Christs bloud shed and sprinkled upon our soules and consciences to purge them from dead works . 2. It must be sprinkled upon the posts and doores , so as the Israelites could neither go out of doores nor in , but they must see on all sides the bloud of the lamb : signifying , that they and we should both at home and abroad , going forth and comming in , and on all occasions have the passion of Jesus Christ before our eyes , in the holy meditation and deep contemplation of it . 3. It was not enough for the Jew that the lamb was slain , & the bloud shed within the house , but it must be sprinkled without doores , that every man might see it : and signified , that if Christs bloud and the merit of it be shed in the houses of our hearts for justification and righteousnesse , the sprinkling of it will appear and be seen without , in holy life and practise of sanctification . 3. This bloud of the lamb must not be sprinkled with the bare hands , but with a bunch of hyssope dipt in the bloud , vers . 22. which signifyed , that every one which puts forth his hand , is not sprinkled with Christs bloud , unlesse he have provided this bunch of hyssope . Hyssope is Faith : and Faith resembles this herbe in four things . 1. It is a ground herbe , low and weake : so Faith in it selfe , and in us , is weak , fraile , feeble , and of most despised . Neither hath every man that hath hysope in his garden , this bunch of hysope in his heart . 2. Rooting in a rocke ( for so it used among the Jewes ) whence some thought it to be Pellitory of the wall . Faith roots it selfe upon the rock Jesus Christ , and cannot grow or prosper in any other soile . Other hysope roots in earth , this in heaven 3. It is an herb cleansing and curing . Faith onely is an herbe of soveraigne virtue both to purifie the heart , Act. 15. 9. and to heal all the wounds of conscience . Act. 16. 31. the Goaler wounded and pricked in heart must believe in the Lord Jesus Christ , and be saved . Our Lord himselfe was wont to say to distressed persons , According to thy Faith be it unto thee . 4. It was fitter than other herbes for the receiving and sprinkling of liquor : so Faith , although a low and weak plant , is onely fit to receive the precious liquor of the bloud of Christ. Onely faith drawes virtue from Christ ; as in the poor woman that stood behind Christ , Mark. 5 , 31. And the want of this bunch of hyssope disables Christ from doing thee any good . Christ could do nothing in Capernaum for their unbelief . I. Note hence , how we are to prize and magnifie the bloud of Christ. For if the shadow of this precious bloud must be so preserved , so carefully saved in a costly vessel : how much more ought the bloud it self ? Quest. How may I prize the bloud of Christ ? Answ. 1. Consider , with the dignity of the person , the infinite value of it : That it is able to purchase the whole Church of God. Act. 20. 28. which a thousand worlds of wealth could not do . No wealth in heaven or earth besides this can redeem one soule : And therefore the Apostle , 1 Pet. 1. 19. sets this precious bloud against all corruptible things , as gold and silver , and things so much set by amongst men . 2. Consider the precious things which it procures us both in earth and in heaven . 1. Here below it procures us four things . 1. Reconciliation and peace with God , Rom. 3. 25. and Ephes. 2. 13. we which were farre off , are made near by the bloud of Christ. 2. A sweet tranquility of mind & peace of conscience , which all worldly treasure cānot purchase , because now we are within the Covenant of God , living in his love which is better than life ; and in this love is no lack , but an abundant supply of all needfull things . All which Covenant of grace is made and ratified by this bloud , therefore called the bloud of the Covenant , Heb. 9. 3. Victory against all the malignity of our spirituall enemies , even the greatest : Satan himself who is overcome by the bloud of the lamb , Rev. 12. 11. 4. Immunity and safety from all the judgements and dangers threatned against our sinnes ; else had we died without mercy for despising Moses law , Heb. 10. 28. For if there were such force in the bloud of the type , that by the effusion of it the Israelites lay safe and untouched of the revenging Angel , Heb. 11. 28. much more in this bloud of Jesus Christ to cover belieuers in his Name , from the hand of Gods revenge due to our transgressions . 2. This precious bloud now in heaven procures us the most needfull and excellent good things above all that we can imagine : Especially two waies . 1. By opening heaven for our prayers ; for this bloud pleades for us now in heaven , and speaks better things for us than the bloud of Abel , Heb. 12. 24. That called for vengeance against the sinner : this intreateth for daily grace for daily sinnes , and procures daily mercies for daily supplies . 2. As to our prayers , so this bloud openeth heaven to our persons . This bloud onely rents the vaile asunder , and makes a way into the holy of holies , and gives entrance into the kingdome of heaven , Heb. 10. 19. by the bloud of Jesus we are bold to enter into the holy place . This bloud is the onely key that unlocks heaven ; for else the Lord dwels in light which no flesh can have accesse to , 1 Tim. 6. 16. namely , without Christ and the shedding of his bloud . II. Is the bloud of Christ so precious ? take heed of prophaning this precious bloud ; take heed of sinning against it . Consider of that sore punishment which he is worthy of , that treads under foot the sonne of God , and counteth the bloud of the Testament unholy , Heb. 10. 29. He cannot expresse the greatnesse of the punishment in words , but leaves it to all mens minds to consider of . Quest. How may a man prophane this bloud ? Answ. 1. By undervaluing it ; as Papists , who think it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others ; yea , ascribe as much to the bloud of Thomas Beck●t and other traytors , as to this bloud . 2. To be ashamed of Christ and his sufferings . The Jewes must strike the lintels of their doors with the bloud of the Paschall Lambe , that all might see they were Israelites : signifying , that we must openly professe Christ , and not be ashamed of his death and ignominy , which is the life of the world , at which , notwithstanding , the greatest part of the world stumbleth at this day . To shame at the profession of Christ , is to contemn his bloud . 3. To contemne it in the meanes in which the Lord would hold it before our eyes : To reject or neglect the preaching of the word , wherein Christ is crucified before our eyes , as he was to the Galatians , chap. 3. 1. To neglect and despise the Sacrament , in which his bloud is after a sort poured out to the mind and senses : Or unpreparedly to receive the Sacrament , and in the unworthinesse of a guilty conscience ; is to make ones self guilty of the bloud of Christ ; as Pilate , Judas , and the Souldiers were . 4. To despise and wrong the godly , descended of the bloud of Christ : redeemed with the bloud of Christ : To hate the Church of God , and abuse the members of Christ ; is to crucifie again the Son of God , and despise the price of our purchase . In that yee doe it to one of these little ones , yee did it to me . Thou canst not draw bloud of the Saints , but thou sinnest against the bloud of Christ. 5. To prophane it in gracelesse swearing , as those branded hell-hounds that swear commonly by wounds or bloud , as if this precious bloud were to be engaged on every base occasion . Well , they carry wounds in their consciences , and poure out the life bloud of their souls . Sect. IV. IV. In eating the Paschall Lambe , Jesus Christ was typified . To this eating many conditions are required , concerning 1. Time. 2. Place . 3. Persons . 4. Manner . 5. Measure . The Time. It must be eaten at the sametime ; and in one evening must all Israel eat the Passeover . 1. In the evening , to signifie our estate of darknesse and misery by sinne and death , till Christ came , and when Christ came to be our ransome . 2. In one and the same evening , to note the holy agreement and consent of the whole Church in the faith of Christs death and passion : to which well agrees the constitution of our Church , ordaining the Supper succeeding it in the same time , so all superstition and formality be avoided . The Place . 1. Every particular Lambe must be eaten in one house : to signifie the unity of the Church of God , the house of the living God , and the spirituall conjunction and agreement of all the faithfull in one bread and one body , 1 Cor. 10. 17. 2. If one house sufficed not to eat up one Lambe , they might call in their neighbours to a competent number ; which might be about a dozen , as in our Saviours family : to signifie 1. That the Gentiles in time , by the voice of the Gospel , should be called in to the participation of Christ the Lambe of God , and to the fruition and feeding of the same Lambe with the Israelites . 2. No number is assigned , because the Lord onely knowes who are his . 3. Because there were many Lambes to be slain , they must be eaten in many houses ; so as no man must abstain from the Passeover in pain of death : signifying the speciall application of the same Christ to severall persons , families , and houses ; that every one might taste the sweetnesse of Christ in his own heart , and no man expect to be helped or saved by another mans cating , that is , by the faith and devotions of others without his own . This is contrary to Romish doctrine . The Persons . 1. Onely Israelites , no stranger from the Covenant . For what have they to doe with the seales , that are excluded the writing ? To signifie , that none without the bounds of the true Church have any part of the redemption of Christ ; neither are capable of the priviledges of Gods people . This Lambe gives his life for his sheep onely : the merit of his death is childrens bread onely . 2. No uncircumcised person might eat the Passeover : signifying , that no unsanctified person can truly partake of Christ and his merits , and that none is fit to come to the Lords table ( our Evangelicall Passeover ) that is not first baptised , which Sacrament is come in the room of Circumcision . 3. Yet a stranger Proselite , if he would be Circumcised , and joyn himself to the people of God , might eat the Passeover as a Jew : to signifie both the calling in of the Gentiles , ( of whom divers came in still , as Jethro , Rabab , Ruth , the Queen of Saba , Job , as first fruits of them ) as also that the Lord is no accepter of persons , but in every Nation he that feareth him is accepted of him , Acts 10. 34 , 35. Gal. 3. 27 , 28. The Manner , which was twofold . 1. Proper to the first Passeover in AEgypt . 2. Common to that and all other that followed . I. Proper to the first Passeover in four things . 1. They must eat it standing , now on the suddain departing out of Egypt , This was a law of the first Passeover ( for Christ and his Disciples sate , and stood not in celebrating the Passeover , and yet broke no law , as all the Evangelists observe ) to signifie , that Christians must stand before God as prest and intent upon his service , but especially at the time of our departure out of this AEgypt . See we be in a readinesse to receive our full deliveries from the servitude of sin , Satan , and all their present oppressions , of which theirs was but a type . 2. They must eat it in haste : To admonish them not to stay or dwell any longer in that AEgypt : And to teach us , 1. To hasten out of our spirituall AEgypt quickly , least we partake of her plagues ; and 2. To hasten to our Canaan and Countrey ; even that heavenly Countrey , as they must to their earthly . 3. They must eat it like Pilgrims , with their loynes girt , staves in their hands , and shooes on their feet , ver . 11. signifying how we must eat and enjoy Christ our Paschall Lambe ; esteeming our selves strangers and pilgrims here in the AEgypt of the world , to stand with our loynes girt with verity and truth , Eph. 6. 14. alluding to this very occasion , with the shooes of the preparation of the Gospel on our feet , and with the staffe of Gods heavenly Word in our hands , both to strengthen us in our way , to defend our selves in our right , and propulse whatsoever is in doctrine or manners contrary to heavenly doctrine . Thus must Christians acknowledge their condition on earth , and frame themselves to it , as the Rechabites , Jer. 35. 7. not forgetting the commandement of our Father . This was the third condition proper to the first Passeover , of which we read nothing in Christ and his Apostles . 4. They must not goe forth of the house all night till the morning , nor ever mingle themselves again with the AEgyptians , ver . 22 , 23. This was also proper to that Passeover , for our Saviour Christ after the Passeover went out into the garden . This signified , 1. Our perseverance and continuance in the family of Christ the Church of God , not going out any more in action or affection to the AEgypt of this world . 2. That we can lie hid and safe onely under the bloud of Christ , and in the house of Christ the Church of God , whereon and wherein that bloud is sprinkled , the revenging Angel is abroad , and out of the Church is no salvation . 3. In the night of errors , heresies , afflictions , and persecutions for the truth ( when God revengeth the worlds contempt of his grace ) if we would be safe , we must keep our selves within the Church , not departing from the particular house or Church in which we are , to joyn to Idolatry or errors , least Gods revenge overtake us , as the waters overwhelmed all that were without the Arke . II. The manner prescribed to all Passeovers ensuing , stood in three observations . 1. They must eat it with unleavened bread : signifying , that if we would feed on Christ our Passeover , we must purge out all old leven , and become a new lumpe , 1 Cor. 5. 7. This old leaven is the fusty , swelling , and spreading corruption of our own wicked nature , the leaven of sinne , false doctrine , heresie , corruption of manners , soure and tart affections , that will not stand with the receiving of Christ and his benefits . All this we must purge out , and study for sincerity and truth in judgement , in affection , in action . 2. They must eat the Passeover with soure hearbs , as sauce : signifying , 1. True repentance , and godly sorrow of heart , to be inseparable with the true apprehender of Jesus Christ : 2. That Christ and his Crosse are inseparable , and that afflictions ( as soure hearbs ) are the most wholsome sauce of Christianity : Soure indeed , and unpleasing to the flesh , but profitable , 1. To prepare and provoke the appetite with more chearfulnesse and ardency to all godly duties of Prayer , Hearing , Sacraments , Mercy , Patience , Hope , &c. Rom. 5. 3 , 4. 2. To whet and provoke to the practise of all Christian duties of mercy and love . 3. To excite the desire to be fully fed with that sweet tree of life , and that blessed Mannah ( in which is no sourenesse ) in the kingdome of glory , Rev. 2. 17. 3. They must alwayes in eating repeat and conferre of their deliverance out of AEgypt , and in memory of that benefit provoke their thankfulnesse to God , ver . 26 , 27. adding as it were to the Sacrament a word of instruction : signifying , 1. That we should alwayes remember the death and passion of Christ , with due thankfulnesse for so great a deliverance by it : if they must still speak of their temporall deliverance , much more we of so great and eternall deliverance by it , from the spirituall servitude of sinne , death , the devill , and damnation . 2. It shadowed herein its successor in the new Testament , for the Sacrament of the Supper was therefore instituted , to keep in remembrance the death of Jesus Christ , 1 Cor. 11. 26. As often as yee shall eat this bread , and drink this cup , yee shew the Lords death till he come . 3. To be a rule for all Sacraments , wherein it is necessary , that the word be joyned to the Element : I mean the word of Institution , and ( if it may be conveniently ) of exhortation , that the seal may goe with the Charter , as ( even in these shadowes ) the Lord himself straitly enjoyned : these were the Lawes prescribed for the Anniversary Passeover , both in Exod. 12. 14. and Numb . 9. in neither of which is any mention of any of the former Laws proper to the first Passeover . The last condition in eating concerned the measure . The Lambe must be whole eaten : signifying , 1. Our perfect communion with Christ , who are as nearly united unto Christ , as the meat we eat , which is turned into our own substance . 2. That nothing in Christ is unprofitable . 3. That Christ must be received wholly without dividing of his natures , or destroying any of his offices . Arrius divides the Lambe in denying his Godhead . Manichees impugned his humanity . Neither eat the whole Lambe . The Papists destroy all his Offices . Whosoever deny any fundamentall Article of Religion , they divide the Lambe . To eat the whole Lamb , is to believe whole Christ ; according to the rule . Faith is but one , yet a copulative : Deny one , overthrow all . Hitherto served that Injunction , that no part of the Lambe must be reserved till the morrow ; but if any remained it must be burnt with fire , verse 10. The Lord in his infinite wisdome would prevent all the occasions of idolatry , which is easily admitted in the reservations of holy things : As in Popery , what a deal of idolatry is crept into the Church by reserving superstitious relicks , and especially their consecrated or conjured bread ; as if this condition did not condemn expresly that Popish reservation of the hoast or breaden god ? Add hereunto , that the Jewes , requiring the body of Christ on the Crosse to be taken away that night before the Sabbath , Joh. 19. 31. fulfilled ( against their knowledge ) this Prophecy : Nothing of the Paschall Lambe must be left till the morning . Sect. V. V. The Paschall Lambe is an expresse type of Christ , in respect of the fruit and use of it , which is security and safety from Gods revenge , ver . 23. For as by the sprinkling of the bloud , and eating of the flesh , the Jewes were defended from the revenging Angel , and the destroyer passed over the house where he espied the bloud sprinkled : So the bloud of Christ applied to the conscience , causeth the wrath of God to passe by those that are so sprinkled . And as they could sit in the house safe , and not fear the stroke of the destroyer , because of the bloud sprinkled ; so whosoever by true faith feeds upon Jesus Christ , and are died with his bloud , rest secure , and fear not the destruction and revenge due to wicked men . Heb. 10. 22. Let us draw near with a true heart in assurance of faith , sprinkled in our hearts from an evill conscience . 1. As the Jewes dwelling in Egypt were in great danger of the revenging Angel , who was to passe through the land : So all the Israel ot God , dwelling in the midst of the Egypt of the world , and too too much tainted with the fashions of it , have no small cause to fear the judgements and revenge of God , which must pursue the sinnes of it ; and also to use meanes for their own safety in the night of trouble and revenge , as the Israelites did . Quest. What meanes ? Answ. The same that Israel did . We must , 1. Sprinkle the house of our hearts with the bloud of the Lambe , Heb. 10. 22. sprinkled in our hearts , &c. Whosoever were sprinkled with the bloud of the Lambe , were safe . Was there so much power in the bloud of the type ; and not much more in the bloud of the truth ? 2. Get into the house of the Church , and fellowship of the faithfull ; for such as are true members of the Church ( which is the house of Saints ) are secure from the plagues of wicked men . Isai. 27. 3. I the Lord doe keep the vineyard : I will water it every mom●nt : lest any assaile it , I will keep it night and day : and ●sai . 37. ●8 . My people shall dwell in the Tabernacle of peace , and in sure dwellings , and in safe resting places . Noah can be safe no where ( in the deluge ) but in the Ark : And out of the Church is no salvation , or safety . 3. Thou must abide in the house all night , and goe not forth . Except the Israelites abide in the house , they cannot be safe : except thou abidest in the ship of the Church , thou canst not be safe , no more than any of Noahs company if they had stepped out of the Ark. We must adhere constantly to the true Church , and not forsake the fellowship , or depart from it by Apostacy , or revolt ; which brings certain shipwrack of faith . Consider , Heb. 10. 25. 4. Patiently wait for the morning , even the bright rising and appearing of Jesus Christ the Sunne of righteousnesse ; coming again to our deliverance ; whether publikely to generall judgement , or personally in speciall to our selves . For he shall bring health under his wings , Mal. 4. 2. II. In the whole precedent discourse is a fruitfull direction for Christians for their holy use of the Sacrament of the Supper , which is come in place of the Passeover . 1. As he must be circumcised that must eat the Passeover : so must he be baptized that must be admitted to the Supper ; that is , a reverent professed Christian. For holy things must not be cast to dogs , Mat. 7. 6. The Word and Sacraments are childrens bread , and must not be cast to dogs , that is , obstinate enemies , scorners , blasphemers , to men of uncircumcised lips and eares , who wilfully repell the meanes of their cleansing . So much the more pity is it , that all sorts of notorious evill men thrust into the presence chamber of the great King , yea , sit down at the Lords Table , and like swine swill in his cup without controul , or any rebuke in many places : Open blasphemers , common-drunkards , scoffing Ishmaels , noted adulterers , obstinate sinners : And where is the care to preserve the holythings of God from pollution , contempt , and prophanation ? Would a man spread a table for dogs or swine ? If the shadows of these holy things might not be cast to dogs : is it nothing to expose to them the body and substance it self ? 1 Cor. 11. 30. for this cause many are weak and sick among you , and many sleep 2. As the Lamb was taken in the tenth day , but was not slain till the fourteenth , that it might be before their eyes all the four dayes before , for the helping of their meditation , and due preparation to the eating of it : So no man must come to the Supper without due preparing himself . For if so long preparation was by God thought fit for the shadow : what preparation can be thought fit and sufficient for the substance , 2 Chron. 35. 6 ? It was the counsell of Solomon , Prov. 23. 1. When thou sittest down at a great mans table , consider diligently what is set before thee : Much more here at the great Gods Table , no consideration , of the Author , matter , manner , end , fruit , and use , can be sufficient . What a fearfull thing is it to come as most men do , not considering the Lords body ? How miserable was the sentence of that guest , that sate down at the Kings table without his wedding garment ? Our common preparation is , to put on our best clothes , and to cover our bodily nakednesse in most curious manner : In the mean time the Lord seeth , and mens own consciences witnesse against them , how naked their soules lie , and filthily discovered . The due preparation to this ordinance would be attended with more comfort within , and more reformation without , than we can espie in most communicants . 3. As the Paschall Lamb must never be eaten without soure hearbs : so we must never come to the Sacrament without true humiliation and sorrow for sinne . There can be no sweetnesse in the bloud of Christ , till the heart be full of bitternesse for sin . For as soure sauces whet the stomack , and provoke the appetite : so true sorrow for sin stirreth up our desire and appetite after Jesus Christ , and prepares us to all good duties , and holds us in a fitnesse to pray , to hear the Word , to the Sacrament , to works of mercy , &c. What a sweet sourenesse and bitterness is that , which brings such delectable sweetnesse and refreshing after it ? Any man of reason would make hard shift to drink down a bitter potion to help his bodily health : and much more a godly man will be contented to digest godly sorrow for the procuring of heavenly joy , and the sweet comforts of Gods salvation . 4. As the Jew might not eat the Lamb , till he had purged all leaven out of his house : So we must not come to the Sacrament without the forsaking of our sin . Never can a man expect any comfort by Christs Sacrifice , that hideth the old leaven in the corners of his heart . Whence the Apostle , 1 Cor. 5. 7. exhorteth the Saints , to purge out the old leaven ; because Christ our Passeover is sacrificed for us . Here is to be considered , 1. What this leaven is . 2. What is the purging of it . 1. This leaven is not onely the leaven of corrupt doctrine , which suddenly soureth the truth and lumpe of the Gospel , as leaven doth a lump of dough : but also the leaven of sin , both in the corruption of nature ; ( which is the old leaven in our selves , and hath soured all the lump of whole mankind , and every man , and every faculty of man ) as also in corrupt and vicious conversation , which soureth and leaveneth others with himself in societies . 2. The purging of this leaven is , 1. In correcting and repenting sin past ; when a constant care is nourished to find it out , and to cast it out : 2. In serious conversion and turning to God ; both which are expressed in Psal. 34. 14. Sest . VI. Quest. How may we purge out this leaven ? Answ. Imitate the Jew . For why should a Jew be more carefull in the shadow and ceremony , than a Christian in the truth and substance ? I. The Jew begins to purge within , and banish it out of his house : So begin thou to purge the inside first , Jer. 4. 4. Wash thy heart , O Jerusalem . An hypocrite can wash his face , but a found Christian looks to his heart . Many can purge their mouthes and outward man about the time of the Sacrament ; but the heart is stuffed with maliciousnesse , envie , prophaneness , and ungodliness . Many can be busie to purge other mens houses ; but the Jew must purge his own house . II. The Jew purged out all leaven , and spared none , not a morsell or a crum : And shall not a Christian count every sin a pollution , and hatefull to God ? Shall any say , Is it not a little one ? I may swear a little ; be drunk , if seldome : I may not kill ; but rail and revile , and speak my mind : I may not be an adulterer , but wanton in speeches , looks , behaviours , and in my company : I may not goe to plough on the Sabbath , but may buy and sell , ride abroad , or be idle at home . Why ? Is not a little serpent a serpent ; or a little poison poison ? Is not a little leaven enough to soure a whole lump ? III. The Jew carefully and narrowly searched and swept every corner and cranny of his house , that not the least crum might escape him : And shall not we as carefully throw out this leaven out of every power of the soul , and every part and member of our bodies ? That every one may possess his whole house in holinesse and honour , 1 Thes. 4. 4. How doth the Scriptures teach us to purge this leaven out of all corners ? As 1. Out of the conscience ; to serve God with a pure conscience , 2 Tim. 1. 3. 2. Out of the affections ; prescribing love out of a pure heart , 1 Tim. 1. 5. and to take heed to our feet coming to the house of God. 3. Out of our senses , Psal. 119. 37. turn away mine eyes from regarding vanities ; Job 31. 1. I made a covenant with mine eyes . So to shut the ear from hearing blasphemy against God , or men ; and not to be agents and abetters of blasphemers 4. Out of our speeches , Psal. 39. 1. I said I will look to my wayes , that 〈◊〉 not in my tongue : And instead of this leaven to accustome , our selves to the language of Cannaan , and ●…ous speeches tending to edification , ministring grace to the heare●s . IV. A Jew must begin his purging seven dayes before , and hold on all the feast on pain of death : How much more should we begin to purge our selves betimes , and hold on so long as our Passeover lasts ? And because our Passeover is not annuall , as that was , but continuall ; we must continue our cleansing and separating from this leaven which is not easily washed out . Thou hast but trifled in this busines , that hangest down thy head for a day , and art penitent for the time of the Sacrament , unlesse thou continuest to reform and renew thy heart and life , and conscionably avoidest all leaven of sin , all thy life ; which is , or ought to be a continuall Christian Passeover . V. As the Jews must eat the Passeover with their loines girt , with staves in their hands , eating in haste as tending to their Countrey : So we must never come to the Sacrament , but with holy hearts and meditations . 1. Seriously considering what strangers and pilgrims we are here below ; not having any continuing City here , but are seeking a Countrey , Heb. 13. 14. He that is a true eater of our Paschall Lamb , must not pitch down his staffe here ; but as Christian Rechabites , Jer. 35. esteem themselves strangers , content themselves to dwell in tents , ever ready to remove ; not distracting themselves in building houses , or planting vineyards , or seeking great things for themselves . Hence was that commendable admonition of the ancient Church , in the time of the Sacrament , used in our Liturgy : Lift up your hearts . 2. We must eat the Lamb hastily , hastning unto Christ the true Passeover ; and not insist in these Sacraments of ours , which are still but as shadows of good things to come ; yet serving us through this our strange Countrey , and speeding us into our own Canaan and Countrey , and that with all expedition ; seeing that to be dissolved hence , and to be with Christ , is best of all , Phil. 2. 23. 3. We must celebrate our Passeover with staves in our hands , that is , the doctrine of the Law and Gospel held in our hearts , as a staffe to defend our selves in the right track and path of holy doctrine , and holy conversation ; to repulse our adversaries that come out against us , for it is the sword of the Spirit ; and to lean upon , as a staffe , in our weaknesse and wearinesse . This staffe must not lie by us in our books , but be held by us in our hands and hearts , and be ( not in possession onely , but ) in our daily use . He hath no comfort of this Sacrament , that hath not this staffe in his hand . VI. As the Jewes in eating the Passeover must repeat and recite the memory of that great deliverance out of Egypt by a mighty and miraculous power : so must we in our Sacrament commemorate and remember our great deliverance from hell , and that spirituall Pharaoh , wrought by the bloud of our Paschall lamb . 1 Cor. 11. 26. so often as ye shall eat this bread and drink this cup , ye shew the Lords death till he come , And therefore it is very fit the Word and Sacrament should go together , as the seal together with the deed and Indenture . Hence those , that are so devout at the Sacrament , and neglect or despise the Word , are meer hypocrites and ignorants ; their folly is like his that makes much of a seale , but teares the Indenture all to pieces , which onely can convey his inheritance unto him . VII . As the Jewes came together to eat the whole lamb : so must we to receive whole Christ. Quest. When do we receive whole Christ ? Answ. First when we reverently receive the signes appointed by Christ according to his own institution . Secondly , when we receive faithfully the thing signified , which is Christ and all his merits . I. For the former , 1. As it had been a great sinne for the Jewes to divide the lamb which God commanded to be eaten whole : no lesse grievous a sinne is it in Popery to administer the bread without the cup ; of which Christ hath said expressely , Drink ye all of this . 2. As the Lamb was appointed to no other use by Moses but to be eaten : so was the bread and wine in the Sacrament ordained to no other end by Christ but to be eat and drank : all other holy use of them out of the action of the Sacrament is Idolatrous , superstitious , and unlawfull . 3. As it had been a grievous sinne to reserve any of the lamb till the morning , against so expresse a commandement appointing it to be wholly eaten : so grievous a sinne is it to reserve the consecrated host ( as they foolishly call it ) either to boxe up , or to hang up , or to worship and adore it , or pray unto it , or carry it in procession , or lift it up with both hands above the Priests head , that it may be worshipped with divine and Idolatrous worship ; or yet ( if it be possible ) with more blasphemy to offer it upon an Altar , as an unbloudy sacrifice for the sinnes of the quicke and dead , which abolisheth ( at once ) the whole Priesthood of Christ. All which the Lord would prevent in this constitution , that no part of the lamb must be reserved , but if any were left it must be burnt with fire . II. We eat the whole lamb , when with the signes we receive the thing signified , which is Christ and all his merits . We must feed upon and digest whole Christ ; that is , be united so straitly and undividedly to Jesus Christ , as the meat which is changed into the same substance with our bodies ; and this by the faith of our hearts , which so streightly knits us to Christ as a marriage bonde ; and he becomes a perfect nourishment to us unto eternall life . Neither could our Lord fitlier expresse this straite union , than by feeding and eating ; seeing there cannot be astraiter union in nature , than between the thing nourishing and nourished . Question . What may I doe thus to receive the whole Lamb ? Answ. 1. Come hungry in sence of the want of faith , and desire of supply . 2. Labour to feele the sweetnesse of Christ ; take heed of despising this sweet Manna : Let not the hunger of the Onyons , garlick , and flesh-pots of Egypt thrust down the desire of this Manna which comes down from heaven ; to which the other Mannah was not halfe so sweet . 3. Thinke it not enough to eat the flesh of Christ Sacramentally if not spiritually . Conceive what a fearfull delusion it is to eat the Sacrament of the flesh of Christ in the Supper , and not eat the flesh of Christ by the Sacrament : Thou hast been at the Supper of the Lord , but hast not tasted of his Supper . CHAP. XX. The Pillar of Cloud and Fire , a type . OF the ordinary Sacraments of the Jewes , pointing at Christ , we have spoken : Now of the extraordinary . Of these some are answerable to the Jewes circumcision and our Baptisme . As 1. the Pillar of Cloud . 2. The red Sea. Some to the Jewes Passeover and our Supper . As 1. Mannah from Heaven . 2. Water out of the rock . The ground of this distinction we have in 1 Cor. 10. 2 , 3. where the Apostle leads us by the hand to the distinct consideration of these Sacraments . First of the Pillar of Cloud and fire , under which the Fathers of the old Testament were baptised . When the Lord in his wise providence appointed to lead the children of Israel ( for the space of fourty years ) through a drie , uncouth , and terrible wildernesse , himselfe undertooke to be their guide , and for their certaine direction in their way , appointed them this visible signe of his presence for their motion or station , by night or by day , through all their pilgrimage : concerning this Cloud let us enquire 1. Of the kind . 2. Of the difference between it and other clouds . 3. Of the use of this cloudy Pillar . 4. How a type of Christ. 1. Quest. What kind of Cloud was this ? Answ. Not naturall , but supernaturall and miraculous , yea , one of the four great miracles that the Lord continued all the while of their Journey , which was fourty yeares . Those four great miracles were , 1. The not swelling of their feet . Deut. 8. 4. 2. Their aparrells not wearing , or not waxing old , Deut. 8. 4. 3. The feeding of them with daily Mannah , vers . 3. and 16. and water out of a rock , vers . 15. 4. This Pillar . 2 Quest. Was there any diference between this and other Clouds ? Answ. Yes , in five things 1. The Matter . 2. The Fashion . 3. The Motion . 4. The Properties . 5. The Durance . 1. The Matter of it was not of vapours as other Clouds , nor apt to engender raine , but framed by the Lord besides and above the ordinary course of nature . 2. The Fashion : It kept still the figure of a Pillar , whereas other clouds continually alter the shape and figure every moment . 3. The Motion : other clouds are moved by the wind : this moved it selfe , yea , though the winds moved most strongly , it stood still . Besides that the motion of it was certaine , and imi●able , so as they might follow it , but so was it never in any other cloud . 4. It had contrary Properties , of light and darknesse , being a Pillar of cloud and fire . 5. In Durance . For one cloud to continue firme and stable for fourty years long , must needs be miraculous , whereas nothing is sooner dispersed than ordinary clouds by wind and weather . In all which regards it is called the Cloud of the Lord , Numb , 14. 14. Not that all clouds are not his , but because this was so after a speciall and extraordinary manner . 3. Quest. What was the use of this cloudy Pillar ? Answ. Threefold , the first in respect of God , the second in respect of the Israelites , the third in respect of their enemies , Numb . 14. 14. I. In respect of God ; It was a signe and symbole of the presence of God and Christ. For God often pleased to manifest his presence by the clouds : As when he sets his bow in the cloud , a signe of his favour : God in a cloud appeared to Moses , Exod. 19. 9. God appeared in the cloud upon the Oracle , Lev. 16. 2. So Christ in the Mount was transfigured in a bright cloud : In his ascending he was taken out of their sight in a cloud : And in his comming againe to judgement , he shall appear in the clouds to judge the quick and dead . 2. In respect of the Israelites . 1. To shew and direct them the way as a faithfull and constant guide through the wildernesse , for when it moved , they must move , when it stood , they must stand . Psal. 78. 14. in the day he led them with a cloud , and all the night with a light of fire : which seemes the chiefe use of it , Exod. 13. 21. 2. To shine and lighten them in the way , so as they might go by night as well as by day , so in Psal. 78. 14. he led them all night long with a light of fire , noted also , Exod. 13. 21. 3. To coole and comfort them ( as a shadow ) from the parching heat of the Sunne : Psal. 105. 39. He spread the cloud as a covering or canopy over them . To which the Prophet ( Isa. 4. 5. ) alluding , calls it a covering cloud , which shadow was no small comfort in that hot countrey , in that drie and parched desart , they still lying and living abroad in it . 4. As a shield to defend them against their enemies , for the cloud came between the host of Israel and the host of the Egyptians to separate between them . And therefore it is called ( Numb . 9. 19. ) the watch of the Lord , actively , watching over their safety ; passively , which they carefully watched and attended . 3. In respect of enemies : It was darknesse to the Egyptians , Exod. 14. 20. For the Lord used two of his creatures against the Egyptians especially ; water , and the cloud , as meanes of execution of his justice upon his enemies : As the cloud and fire shall be serviceable for the execution of his last and generall judgement at Christs second appearing . IV. Quest. Wherein was this cloudy pillar a type of Christ ? Answ. In five respects . 1. As a Pillar . 2. Of Cloud . 3. Of Fire . 4. Of Cloud and Fire . 5. In the Use of it . I. As a Pillar it signified Christ ; who as a Pillar is firme , stable , straight , strong , and as a Pillar able to support his Church , and to beare up all the living stones layd on this foundation . II. As a Pillar of cloud . 1. As the Cloud naturally engendereth fruitfull raines and showres : so Christ properly , by the influence and raine of grace , makes the field of the Church fresh , fruitfull , flourishing . 2. As the Cloud mitigates the heat of the Sun : so Jesus Christ quencheth and allayeth the parching heat of his Fathers wrath , and is the covering of his Church in this drie and parched wildernesse . So as when the soul of a man is dried up and fainteth within him through heat of his sinne , then he refresheth it with the sweet and comfortable doctrine of the Gospell ( as with a sweet raine ) the distressed conscience . He it is , that speaketh a word to the weary in due season . 3. As the Cloud covered Israel from the Egyptians fury , so Jesus Christ defends his Church , 1. From the fiery , darts and assaults of Satans temptations . 2. From the furious rage of our own lusts , and inflammation of sinne . 3. Shelters it from the heat of the Sun of persecution , and from all bodily foes , that they cannot do what they will but what he permits . III. Christ was signified by the fiery part of the Pillar . For , 1. As fire hath a quickning heat in it : so hath Jesus Christ , who is the life of the world ; but especially of his Church and elect . 2. As fire hath light : So Christ is the true light of the world ; whom , whosoever believeth , he needs no other light nor knowledge to salvation , no more than Israel needeth any light in the night but this . All Gods people walk by this fiery Pillar and by no other . 3. As fire purgeth and purifieth metalls from drosse : so doth Jesus Christ purge his people from all their sinnes ; partly by the fire of his spirit within , Matth. 3. 11. and perfectly by his bloud which cleanseth from all sinne . 1 Joh. 1. 7. IV. As a Pillar both of Fire and Cloud , it signified , Christ in his 1. Person . 2. Actions . 1. In his Person : being a Pillar both of fire and cloud , it was both light and darknesse ; signifying Christ Jesus , God and man ; both shining in the brightnesse of the glory of his deity , and at the same time clouded , veiled , darkned , and obscured in a base and despicable humanity , in which to the blind world , was no forme nor beauty , Isa. 53. 2. And as both fire and cloud make but one Pillar , so God and man one Christ. 2. In his Actions . For , 1. As the Pillar of fire and cloud , Christ both enlightens the Israel of God to salvation , and is darknesse , at the same time , to all Egyptians , that is , a stumbling block and stone of offence to unbelievers . 2. As the same Pillar , Christ both openeth the way of the red sea to believers , giving the grace of Baptisme through the red sea of his bloud : as also justly shutteth obstinate sinners from his grace and favour ; the meanes of which ( being offered unto them ) they wilfully tread under foot , turning all the grace of Christ to their deeper damnation . 3. As the same Pillar of cloud and fire , Christ is the guide of all the Israel of God ; whom we must follow in all our journey through our wildernesse , both in the rules of his holy doctrine , and also of his blessed example . Therefore himselfe saith ( Matth. 11. 29. ) follow me : as they were to follow that cloud ; for that was but a type of this , leading us unto our Canaan . 4. As that same Pillar of cloud and fire , Jesus Christ protecteth his Church from all enemies : He steps between the Camps of Israelites and Egyptians , becoming their sure defence , Psal. 18. 1 , 2. This Pillar shall never rest till the dead bodies of the Egyptians and enemies become a spoile and spectacle to his people . V. In the infallible instruction of it , it typified Christ. For as the Lord spake to Moses out of the cloudy Pillar , when it descended on the Tabernacle , and delivered his Oracles in it , Exod. 33. 9. So Jesus Christ alone is the cloudy Pillar by whom the Lord delivers to us his whole counsell concerning our happy passage through this our wilderness to that blessed Canaan , the happy rest of all the Saints . And as they must hear and obey absolutely those Oracles , so we are commanded to hear him . Mat. 17. 5. Application followes . I. Is Christ the Pillar ? Here is comfort for the people of God ; who shall want no good things , but this Pillar of cloud and fire shall supply it . For , I. The Cloud was a generall guide for all and every particular of Gods people , Isa. 4. 5 , 6. The cloud was every where seen : and Christ is every where present to be seen and found in his Church . Wheresoever two or three are gathered together in my name , there am I in the middest of them , Matth. 18. 20. Jer. 51. 5. Israel hath been no widow . II. The Cloud was an unerring guide ; because the Lord went in the Cloud : so that ( except the Lord could mislead them ) they must needs go aright . Jesus Christ is the way as well as the truth ; follow him in the direction of his word , in the motions of his spirit , agreeing thereto : in his blessed example , both in doing and suffering walk as he did : and as be passed by his Crosse to the Crown , so shall he lead thee through this wildernesse to that Canaan and rest , to which he hath gone before to take thee in . III. As the Cloud was a safe guide and a covering cloud , so is Jesus Christ the vaile and cover of his Church . When the Pharaoh of hell pursues us at heels , and is even ready to snatch us back into eternall slavery ; now this Angell of the Covenant interposeth himselfe to defend us , and steppeth between us and dangers . This Cloud of Gods protection ( seem it never so farre off ) is the sure wall and defence of the Church , the strongest munition , and will not suffer the Egyptian armies to come near the Israelites to hurt or destroy them , but onely to exercise them , & drive them more hastily to God for safety , and to Canaan for rest . This is a sure comfort , when we know that all the enemies of grace , Papists , apostates , recusants , drunkards , scorners and atheists reach at us to hurt and hinder us in our way , this cloud shall make them further us . IV. The Cloud was a powerfull guide , strengthning Israel , weakning and discomforting all the power of Egypt ; powerfully and miraculously opening the red sea for a passage to the one , and shutting it for the others perdition . Our Lord Jesus is a potent guide , the Michael and Captain of Gods Armies , getting himself a name upon Pharaoh and his forces , discomfiting and destroying all adversary power of our salvation , perfectly conquering for us all the powers of darknesse , and triumphing upon all the externall enemies that pursue his people , and making them the dust of his footstool . Besides that , this cloud powerfully opens the red sea , and makes a way for the Saints through a sea of afflictions . Oh the sweet comfort hence , both in the view of the trouble of the Church in generall , beset with so many huge armies of Antichrist and his adherents ; as also in sence of our own particular tryals ! Both whole and parts are under this powerfull cloud . V. The Cloud was a comfortable guide , a cooling covering Cloud : Jesus Christ is the well , yea , and sea of consolation : without whom is nothing but scorching heat , which would burn up and consume the Church . But he cools the fire of his Fathers wrath for us , he cools the fiery darts of Satans temptations , and quencheth them in us ; he refresheth and cheareth us in the sunne of persecution and afflictions , which Satan and his instruments kindle against us ; he is our onely shadow for the heat , and a cover for the storm , and for the rain , Isai. 4. 6. Now therefore get to him by prayer , faith , and repentance . VI. The Cloud was a patient and respective guide . It waited all their necessities , it rested that they might rest , it moved slowly according to their pace , it stayed for them till they had ground their Manna , and baked it ; till they had eaten and refreshed themselves ; till they had offered sacrifices , and whatsoever was necessary to be done , it waited for them . Oh what a patient and respective Lord have we , who not onely waits on our necessities , but beares all our needs and weaknesses on himself ; not onely beares with our infirmities , but beares them on himself , and helpes them in us ! He stretcheth his hands all day long , waiting for our return : He knows our mould and weaknesse , and covers it with his own strength and righteousnesse : He would be in all things like us , that he might in all things help us . VII . The Cloud was a constant guide . The Lord never took away his Pillar by day , nor by night from before the people , Exod. 13. 22. not all their journey till they came into Canaan . Jesus Christ is constant to his Church , never leaves it without light and direction , without comfort and consolation , without safety and protection . Nay he not onely leads and covers them in this wildernesse , but never failes them , no not in the land of their rest . That cloud , which now is like the cloud which Elias saw , like the bignesse of an hand , then shall cover , or rather fill the whole heavens . II. Here is a ground of confidence and security in the greatest perils . What a marvellous thing is it , that a Pillar of fire should sit upon the Tabernacle , and not burn it ? What a strange thing , that a Pillar of fire must cool the Israelites , and save them from fire ? So shall all fires kindled , and all extream dangers threatned against the Church , tend to the saving and comforting of it . For 1. God never kindles a fire to consume his Church , but ( as the Pillar of fire ) to enlighten it , and direct it to Canaan . 2. The Church is that bush which burnes with fire , but is not consumed , Exod. 3. 2. The members of this Church are not chaffe and stubble , but pure metall , the longer in the fire , the better tryed , and the purer . 3. There is no Pillar of fire in the Church without the pillar of cloud : God mingleth his corrections with consolations , and in judgement remembreth mercy . 4. Nature must run out of her self to doe homage to her Creator . Fire must c●ase to burn at his word , Dan. 3. 27. The fire burnt onely the bonds of the three children , but not their bodies : it not onely saves their lives , but sets them at liberty , being cast in bound . 5. The power of God makes all the creatures serviceable to his Church ; the love of God to his Church makes them comfortable , and the presence of God with his Church makes them profitable : as the presence of the Angell in the bush : the presence of a fourth ( like the Sonne of God ) in the furnace , Dan. 3. and the Pillar of fire was a sign of the presence of God in it , who made a pillar of dreadfull and unmercifull fire a great mercy to his people , yea , and most beneficiall . 6. The wisdome of God can put understanding into these senselesse creatures , to distinguish between an Israelite and an Egyptian . The fire shall give light to the Israelites , and deny it to the Egyptians . The sea shall give way to Israel , but shut up the way to Egypt . The cloud shall hide , cover , and comfort the Israelites , but deny it to the Egyptians . The fire shall come out and destroy the Captains and their fifties , and send them to hell , but a Chariot of fire shall hoyse Eliah to heaven . Make use of this observation for the present ; in the greatest dangers remembring that gracious promise , Isai. 43. 2. When thou passest through the fire I will be with thee , and it shall not burn thee , no more than the Pillar did the Israelites . Doe the enemies come out against us as strong as pillars , as furious and fiery as fire it self ? Never was there so not a Pillar of fire , but there was a cooling and covering Cloud as near us . The Cloud that makes the Red sea give way , can conquer Canaanites too , and all the furious enemies that come out against us . Were it not for this Cloud of Gods gracious protection , there were no standing against the heat and rage of such fiery enemies . Lay up this meditation for time to come : Time shall be , when our Lord Jesus shall appear in flaming fire , 2 Thess. 1. Heb. 10. 7. he comes with a violent fire : Psal. 50. 3. a fire shall devour before him . This shall burn up the studs of heaven and earth ; and now how shall any man be able to stand before these great burnings . Now know , 1. That that dreadfull fire shall attend Christ the head as a servant , for the finall salvation of his members . 2. It shall be commanded to be comfortable to the elect ; as most dreadfull to the wicked , driving them to their wits end ; even as this Pillar of fire was : And as the waters of the deluge , which ( while they drowned the world of the ungodly ) lifted up the Ark , and saved that from drowning . III. Who they he that may expect to partake of all these comforts from this Pillar . Answ. The Cloud is not the same to all : But the same Cloud that lightned Israel , cast darknesse on the Egyptians ; so Christ is not the same to all , not sweet , not comfortable to all : But to such as are , 1. Of mount Sion , Isai. 4. 5. true members of the Church , sonnes of the Church , known by eleaving to the Assemblies . Upon Sion and the Assemblies thereof shall be a cloud , in Sion shall be deliverance . And as the hills compass Jerusalem , so doth the Lords protection his people . 2. Such as be in the Lords wayes , gotten out of the Egypt of their darkness and earthliness , and moving still towards Canaan ; for so did the Israelites : so Psal. ●1 . 11. they shall keep thee in all thy wayes . All the while Israel was in Egypt they had no Pillar of Cloud and Fire , and when they came into Canaan they had none , nor needed any ; but while they were walking in the wilderness in unknown wayes , in danger of enemies ; We are without protection while we are in the state of nature , not called out of our Egypt ; and when we shall come into our Canaan we shall need none , because we shall be set quite beyond danger and enemies : But now in our moving towards heaven , in so many dangerous wayes , among so many mortall enemies , we need the Cloud , and the Lord supplies our need . 3. Such as life up their eyes to this Cloud and Pillar for direction . Had Israel refused to move according to the motion of it , it would not have sheltred and comforted , but revenged them : Such onely shall obtain the mercy of God in Christ , who obediently follow Christ , and submit themselves to his direction . If thou waitest upon him for duty , thou mayest wait upon him for mercy ; for such onely shall attain it , Gal. 6. 16. Psal. 121. 1. I will lift mine eyes up to the mountains , and then verse 6. the Sun shall not smite thee by day , nor the Moon by night : alluding to this place , in which the Cloud abates the heat of the Sun by day , and the fire the coldness of the Moon by night . 4. Such as persevere and goe on forward in grace . For therefore was the Pillar light in the night to Israel , that they might goe forward day and night : And therefore was it a dark cloud to the AEgyptians , that they might not hinder the Israelites in their way . Gods favour and protection belongs to such as desire to prosper and profit in grace , and get every day nearer their happiness . Object But this seems to be the way to lose all peace and joy of our lives , seeing none are more assailed by Satan and wicked men , than godly men , sonnes of the Church that walk in Gods wayes , that take Gods directions , and desire to proceed and persevere in godliness ; how then are all these promises accomplished ? Answ. 1. All promises of temporall good things are made with exception of the cross : this exception impeacheth not the promise . 2. It is a common condition of good and bad , to sustain many evils , and undergo many difficulties ; but with this difference , that the wicked have no Pillar to sustain them , no Cloud , no refuge or hiding place : but the godly hath God for his refuge , his Pillar and Cloud . 3. The Pillar still stands over the Tabernacle , and saves the Army of Israel : the whole Church is ever saved by Gods protection , though some souldiers may fall in the battell : as Martyrs , who receive not alwayes corporall deliverance , to receive a better resurrection . 4. If this Pillar put not off some evils , it ever supplies some greater good : If it deliver not from death , it delivers by death : If our state seem not so good , it will turn it to good , Rom. 8. It led the Israelites to Marah , a place of bitternesse ; but the next remove was to Elim , where were twelve fountains of water , Exod. 15. 23. 27. It suffers the Israelites to want meat in the wilderness , but to feed them with Manna : If to want drink , it is to supply them by miracle ; to refresh their souls as well as bodies by water out of a rock . IV. In the same Pillar of the Cloud , see Justice and Mercy met together and tempered . 1. Mercy to the Church and believers ; that now we behold Gods presence in a cloud . The brightness of his goodness to us shines in this dark cloud , in which we see him as we are able . His Majesty hath attempered himself to ou● debility and weakness . For such is our infirmity here below , that unlesse the glory of God be vailed and covered , we can never be able to behold it : no more than the Priests could stand before the brightness of the cloud that filled the Temple , 1 King. 8. 11. nor the Disciples abide the brightness of Christ , when a bright cloud shadowed them in his transfiguration . For as no man can endure to see the Sun in his brightnesse and strength , but in and through a cloud he may : so no man can behold the glorious Majesty of God and live . Hence hath he pleased to let us behold him here , not in his own glory , but in his Christ ; in whom his excellent Majesty is vailed and covered with our humanity . This is his mercy , that we see now as we may , as in a glasse or mirrour ; preparing us to a farther mercy , than which no mercy goeth farther , namely to see him as we would , and face to face ; when with our frailty and corruption all clouds and vailes shall be removed . 2. His justice against sinners ; whose misery it is , that there is alwayes a cloud between God and them . A cloud of ignorance , that hinders them from the knowledge of God and holy things ; they see no true light : A cloud of darkness and misery , that suffers them not to enjoy one spark of sound comfort or consolation : A thick cloud of lusts and sinnes , which hinders the passage of their prayers . They may truly use that speech of the Church , Lam. 3. 44. Thou hast covered thy self with a cloud , that our prayers should not passe through . As this cloud was a means of greatest mercy to Israel ; so was it of extream misery and destruction to the Egyptians . V. Is Christ this Pillar of Cloud and Fire ? Then we must follow Christ our guide . The Saints in earth are as Israel in their pilgrimage marching out of Egypt into the promised land . God of his mercy affords us as he did them , a comfortable cloud to lead us through to Canaan . We must depend on this Pillar ; For light of instruction against the blindnesse of our minds : For light of consolation in sorrows and terrours of heart , that we may say with the Church , Mic. 7. 8. When I shall sit in darkness the Lord is my light : For spirituall heat and warmth ; seeing this Pillar onely can kindle true love of God , true zeal for God and his glory , servency in prayer , and inflame us with all ardent desires after God We must follow this Pillar for safety , security , direction , &c. Quest. How may we follow this Pillar ? Sol. As the Israelites carefully followed the Cloud , in this manner . 1. Because the Cloud was placed on high , they must still look upwards : So must we still look upwards , not fixing our eye on any other direction about us , or beside us . We must not walk by examples of men never so great , never so wise , never so rich , never so near us ; but onely so far as they follow this Cloud . The Sunne of the world , and the Sonne of the Church herein agree , that both of them are set infinitely above our heads ; that we should expect our direction from above , not from below ; from the heavens , not from the earth . 2. As the Israelites contented themselves with that Pillar , as being sufficient : So must we with the light ftom Christ our Pillar . They needed no artificial lights of their own devising ; the Pillar of fire was sufficient ( although at midnight ) to enlighten them . The Sunne at noon day was not more useful to them than this Pillar at midnight : So Christ in the Scriptures is a most bright and shining light ; not ( as the Papists say ) obscure , dark , imperfect , unlesse there be an addition of traditions , Fathers , and mens devises . As that Cloud was no natural direction : so we must not walk by direction of nature , dictate of reason , or command of our own wills and senses . Follow this Pillar onely , and ( as Goshen was light when all AEgypt was darkness ) thou shalt have light when all the world else sits in darkness , Joh. 8. 12. But as for such as kindle themselves a fire , or set up a Pillar to themselves , and walk in the light of it , and in the sparkes themselves have kindled ; the Lord threatens what they may expect from his hands ; They shall lie down in sorrow , Isaiah 50. 10. 3. As Israel must watch this Pillar night and day , and frame their whole course unto it for motion or station , for action or for rest : so must we to Christ ( our Pillar ) in the Scripture . Blessed is the man that meditates in the Law of the Lord night and day . And as they must give diligent heed both day and night , to be ready for their journey whensoever the Cloud should move ; and therefore are said to keep the Lords watch , Numb . 9. 19. so must we alwayes watch , and be in a readiness ; because we know not when the Master of the house will come , at even or at midnight , at the cock-crowing or in the dawning , Mar. 13. 35. Remember for conclusion ; that blessed shall that servant be ( and he onely ) whom his Master ( when he cometh ) findeth well doing . CHAP. XXI . The Red Sea , a type . THe second extraordinary Sacrament of the Old Testament , pointing unto Jesus Christ , was the Red Sea ; which being miraculously divided by God , the Israelites ( pursued by the Egyptians ) passed through the midst of it , Exod. 14. 22. Now for our profitable and fruitful beholding this great work of God , we will consider it , 1. As a miracle in it self . 2. As a type and signification of Christ. 3. As applyable to our selves in some profitable observations . I. In this great miracle are many miracles : As 1. That so vast a sea should be divided with the lifting up of a rod. For the breadth of that Sea , where Israel went over , was ( by computation of Ptolomy and other Geographers ) twelve or fifteen German miles , at least thirty six of ours ; so Chytraeus upon this place . 2. That the Lord should open a way , and lead Israel through the deep , as in the wildernesse ; for their passage was not over the Sea , but through it . Neither did they walk upon the waters as upon the land , which had not been so much , for in cold countries it is ordinary for men and cariages to passe upon the Ice and congealed water as upon firme land : but they walked in the bottome of the Sea as on dry land . Who could deny , but it had been a work of omnipotency , for the Lord to have made the sea ( on a sudden ) a pavement for Israel ( as hard as Christal ) to have walked firme upon ? but because every strong frost congeales the water according to nature , that had been lesse glorious , more questionable . But he provides for the clearness of his own glory , by effecting a work above ( yea against ) the whole frame of nature . 3. That the waters should stand as a solid wall on both sides , which are naturally fluid , and seeing nothing is so hardly contained within bounds as liquid waters , it was exceeding miraculous . And that the bottome of the Sea should on the suddain become firme and dry ground , ( Exod. 14. 22. ) and even as an high way , was not the least of these miracles . 4. That the same Sea at the same time should be both calm and tempestuous : For the mighty winds and tempests were so strong against the Egyptians , that it brake their Chariot wheeles , and they could hardly move or stirre against it ; yet all the same time it was a peaceable calm to Israel ; who were very near them . 5. The time of the standing of the waters on so vast an heap ( whereon learned men agree not ) any way concluded , is most miraculous . Some think ( as Chytraeus ) that for so many thousands , yea , hundred thousands of men , women , and children , to walk a soft pace , and to drive their cattel so many miles , must needs take them four or five dayes time , and then the waters to stand so long , was admirable . Others think they went through in one night , ( for the text mentioneth but one night ) and then was it no lesse miraculous , to convey so much people and cattel so much way in so small time . 6. That the same Sea at the same time should be both a gulfe and devourer ; and yet a saver from devourers . That the same Sea at the same time should both retire back , and yet return to its course , for the Waters returned upon the Egyptians on the one side of the Sea , when Israel was not fully over on the other , as appeareth by comparing verse 26. with verse 29. That the same Sea at the same time should move and stand with such judgement and distinction , as not one Egyptian was saved , verse 28. not one Israelite drowned , verse 30. II. Now consider this great work of God as a signification and type of Christ ; which it must needs be as it is a Sacrament , which we must consider , both in the constitution , and in the consequents or effects of it , in all directly pointing us to Jesus Christ hereby typified . In the first to the Corin. 10. 2. the Apostle saith , that all the Fathers were baptized in the sea ; whence I gather three conclusions . I. Conclusion : That this was a Sacrament figuring our baptisme , and that all necessary institutions of a Sacrament concur in it : As 1. The Author was God , the Institutor both of the Covenant and seales , Exod. 14. 30. 2. The Minister was Moses , verse 31. 3. The Covenant sealed was Gods promise and word for their deliverance , verse 15. 4. The sign of the Covenant was Moses stretching of his hand , both for the dividing of the Sea , verse 16. and the returning of it again , verse 27. 5. The thing signified was salvation by the Messiah , and all spiritual and eternal benefits and deliverances procured by him sealed up in this miracle . 6. The faith of the Israelites was the same hand with ours to receive the same benefits , and things signified : verse 31. They believed God : Heb. 11. 29 , By faith they passed thorough the Red Sea , &c. II. Conclusion : There was not one of these actions in this temporal deliverance , but it signified and sealed such actions to the believing Israelites , as both confirmed their faith in the Covenant , and set forward their salvation meritted by the Messiah , and so still led them to Christ. As in these examples . 1. God in leading his people to Canaan made them a safe way through the Sea : signifying to their faith , that God offered them Jesus Christ the promised Messiah , through the red sea of whose death and passion , they should find a sure and safe way to passe them through a full sea of troubles to the true celestial Canaan , and by him , as by a firme way , to walk forward to eternal life . 2. When they saw the same Jehovah to divide the sea into his division ( Junius calleth them cuttings off ) and to drive away the raging waters from overflowing them ; this action signified to their faith , that the Son of God by his merit and mediation would carry them through all difficulties and dangers as deep as the bottome of the sea , unto eternal rest , and so rebuke the seas of their sorrows , and drive back the raging waves of terrors and temptations that threaten their destruction , that they shall safely and happily passe through the sea as it were on dry land . 3. When they saw Jehovah the Sonne of God present with them in the voyage , and that he made the sea return to his force again , both to save themselves and to overthrow the Egyptians : It signified to their faith the action of Christ , freeing his elect from all spirituall forces and armies pursuing them , as also by a mighty overthrow swallowing up and devouring ( in the bottomlesse sea of his wrath ) all those that come out and stand against them . III. Conclusion : There is no Evangelicall blessing by Christ sealed to us by baptisme , which was not signified and sealed to them in the Red Sea. So as Christ was as truly represented to them as to us , though not so clearly ; and the truth and substanre of his merits exhibited to them as to us , onely in a manner more obscure and clouded . As in examples , 1. If the waters of Baptisme seal up to believers , that the bloud of Christ alone saveth and defendeth the people of God from eternal death and damnation : What could be more plainly signified by the waters of the Red Sea saving Israel from present death and destruction ? 2. Baptisme signifieth to us , that by the bloud of Christ ( in which Red Sea all believers must be baptised ) there is a dying and a burial unto sin , and a rising unto newnesse of life : What could be more plainly signified by the Baptisme of the fathers in the Red Sea , who were ( after a sort ) buried in the waters , but after raised to the shoare , and restored to land and life ? 3. By the benefit of Baptisme ( in which the Red Sea of Christs bloud is truly applyed ) our old man and flesh is truly mortified , buried , and destroyed ; but the new man is quickned and repaired ; and now new motions , desires , affections are stirred up and preserved in the hearts of believers : what could be more expresly signified to the Fathers by the overthrow of Pharaoh and his hoste in the Red Sea , and the escape of the Israelites safe and sound ? 4. When they did see themselves ( by the benefit of the Red Sea ) freed from Pharaohs servitude : how easily might they gather , that by the bloud of Christ every believer of Jewes and Gentiles are freed from the slavery of hellish Pharaoh , and all his Armies of sinnes and corruptions ? And when they did see how the Egyptians ( once dead and slain ) could hurt them no more , how could they but gather , that all the armies of sin ( once remitted and buried in the death of Christ ) can no more rise up to condemnation , than a drowned Egyptian to drown an Israelite ? I. To note the mighty power of God , who can still and over-master the mighty raging of the Sea : which we see here in that its water , dry land , sands , and shoare observe the providence of God , and serve for his peoples safety . Israel saw the mighty power of God herein , Exod. 14. 31. Let us also behold the glory of God herein , and fear before him as they did . Let not us be more senseless than the senselesse creatures , but hear his voice , runne out of our own nature to observe his voice sounding in the Scriptures and Ministry of the Gospel . II. To see and consider the state of the Church and people of God. Canaan ( whither they goe ) is a fine and fertile countrey , but the way is asperous and dangerous . They are still as it were in the bottome of the sea : enemies implacable at their heeles in infinite numbers : Seas of waters dreadful to behold on both hands , yea , rising over their heads as mountaines threatning to fall over them : and after a deep sea , a terrible wildernesse takes them , in which is no meanes for meat , drink , nor cloath . A man would think , no man could deal so with his children : and yet Gods wisdom sees this the fittest way to Canaan . He sees how , 1. Every small content glewes us to our Egypt . 2 , What sluggs we are in the way , farther than we are chased out . 3. How little we care for dependance on himself , when we are full of naturall comforts . 4. That Canaan is so rich a land as is worthy all our labour and suffering . Apply this note to awake thee out of thy ease and carnall slumber . If thy way be so easie and pleasing to flesh , sure it leads not to Canaan , suspect it . The Israelites going into Egypt had no enemies nor troubles meeting them ; but going into Canaan , they had nothing else . Strait is the way that leads to life , and all the way to heaven is strowed with crosses . Apply it also to secure thee in thy troubles . Art thou in a deep danger or sorrow like the bottome of the sea ? It is no worse with thee than with the rest of the people of God. No affliction overtakes thee , but the same hath befaln the Saints in the world . Hold on to Canaan , and all is safe : Canaan is worth all . Happy thou if thou canst get to Canaan , though thy passage be through the bottome of the sea . III. To observe what a many comforts this great work of God will load us withal , that are willing to carry them away . For. I. The Lord in strange and unwonted dangers can work new and unwonted remedies for his children . As we heard before that fire shall not burn them , so here the Sea ( at his word of restraint ) shall not drown them . He can make a wall of water more strong for them than a wall of Adamant : yea , himself ( according to their need ) will be to them either a wall of fire or water . II. What danger can prevail against the Church , if all these dangers on all hands , above them , below them , afore them , behind them at once , cannot sinke them ? No , All the gates of hell cannot prevail against it . Every main affliction is like a main Red ▪ Sea , which threatens to swallow us up , but it shall in the issue onely preserve the Church . What we have most cause to fear , the Lord maketh most helpful and soveraign . The very raging Sea ( rather than they shall perish ) shall open her lap as a tender mother , to recieve them from the rage of Pharaoh and his pursuing army : Nay , the land of Goshen shall not be half so bountiful to them as these waters , which gave them freedome , victory , and the spoiles ▪ and riches remaining upon the dead bodies of their enemies . III. How unweariably the Lord sets himself to overcome all difficulties for his servants . What had it been to have passed the oppressours of Egypt , and to have been swallowed up of the sea ? Therefore he makes a new way , where never any way lay before , in the bottome of the Sea. Afterwards he makes a dry and barren wildernesse comfortable to them ; dryes up Jordan as strangely for their passage ; gives them a daily harvest of Manna from heaven ; breaks a Rock to give them water ; and happily in time finisheth their long and tedious journey . Even so the godly ( going out of Egypt , departing from the kingdome of the devill , and hastning out of the world towards heaven ) come presently into a deep sea ; not pursued onely by the fury of tyrants and enemies , but every where threatned with dangers , wants , and death it self : yet the Lord breakes for them one toyle after another , and happily guides them through a deep sea of miseries , and never leaves them till they recover the shoare , and arrive safely at the haven of salvation , where their songs shall be louder than their cryes were , and a mighty deliverance shall swallow up all their danger . IV. Here is comfort against the fear of enemies . 1. Spiritual enemies . For here we have both a confirmation and resemblance of the eternal delivery of the Church from the tyranny of the hellish Pharaoh ; which in spight of him is led through a sea of tribulation every where ready to overwhelme it , into the promised rest of everlasting life . Again we see here our sinnes also cast into , and drowned in the bottome of the Red Sea , Mic. 7. 19. These are the strongest and fiercest enemies that pursued us to death ; but these our furious sinnes ( as so many Egyptians ) are drowned in the sea of Christs bloud , and extinct in the waters of Baptisme , Aug. Psal. 113. 2. Temporal enemies . How can the Egyptians hope to stand before Israel , to whom the waters give way so strangely ? The enemy shall find the same sea a wall and a well , a safety and a death . Let enemies look here as the heathen did , and let their hearts faint as theirs , to see God make the Sea a wall , a lane , yea , a lap for his people . Let them behold the ordinary work of God , who commonly joynes the salvation of his Church with the destruction of the enemies . So for Mordecaies advancement , and the Churches deliverance , Haman must be hanged , and his posterity destroyed : as in a ballance , if one scoal goes up , down goes the other . IV. The godly to partake of these comforts must learn , 1. To labour for increase of faith : for by faith they passed thorough the Red Sea , Heb. 11. 29. So must thou get faith for thy vessel to passe thee through . Faith in tryall is a great victory ; in the bottome of the Sea , in deepest afflictions it is most glorious . It is nothing to believe in prosperity : but in desperation to believe , in the bottome of the Sea to stand still , yea , in the bottome of hell to hope for heaven , there is faith . 2. To joyn to Gods people . Let not the Egyptian think the way is made for him . Except thou goest out with Israel ( as Exod. 12. 38. ) the sea will know thee for an Egyptian , and cover thee . 3. To get God their guide , and to follow him . Neither Noah upon the top of a world of seas , nor Israel in the bottome of the sea shall miscarry , if ●od become the Pilot. Follow thy guide , goe on forward , fear not , rest in God for safety in extream danger , and thou art the fittest for his help and deliverance . See 2 Chron. 20. 12. We know not what to doe , but our eyes are towards thee . CHAP. XXII . Manna , a type of Christ. THere were among the Jewes two extraordinary Sacraments , which sealed up unto believers their continual nourishment and preservation in grace , by the free Covenant of God in the Messiah . The former was Manna from heaven ; the latter , the water out of the Rock : Both of them most lively setting forth Jesus Christ , the true bread and water of life to ancient and present believers . In which sense the Apostle ( 1 Cor. 10. 3 , 4. ) calleth them spirituall meat , and spirituall drink . The Story of Manna is recorded , Exod. 16. 14. The proper application of which is in Joh. 6. 32. 48. where our Saviour shewes that he is the true Manna , of which the other in the wildernesse was but a shadow and dark resemblance . Now for opening this type we shall fruitfully consider two things . I. Christ prefigured by it ; where we shall see an admirable and pleasant correspondence of the type with the truth ; and how Christ was ( not obscurely ) preached even in this one shadow to old believers . II. Christ far preferred before this figure , as became the truth to be set above the type . I. For the resemblance consider Manna 1. in it self , in 1. Quality . 2. Quantity . 2. in the Jews , in their 1. Gathering . 2. Use. Sect. I. I. The qualities of Manna considered in it self were six , many of them miraculous . 1. The Manna came down from heaven . God in heaven prepared this food to satisfie the Jewes hunger : so Jesus Christ is the true bread that came down from heaven , all other bread is from earth , but Christ is from heaven ; he hath God for his Father , from whose bosome he is sent into the wildernesse of this world to satisfie the spiritual hunger of his people . And as that was an admirable gift prepared by God for them , and therefore they called it Manna : so nothing was more freely prepared and given by God than Jesus Christ for the life of the world ; he came without the worlds seeking , without merit and deserving , yea , or accepting ; for he came to his own , and his own received him not : And was not this miraculous above that , that he which sent the Manna , was the Manna which he sent ? 2. The taste of Manna was sweet , and tasted like fresh oyle , Numb . 11. 8. or wafers baked with honey , Exod. 16. 31. So nothing is so sweet as Jesus Christ to an afflicted and hungry heart , The sweet promises of grace are sweeter than honey , Psal. 19. 10. No fresh and sweet oyle can so cherish the face , as they doe the heart , which is able to apprehend the sweet consolations and joyes of the Spirit . And as Manna tasted alike to all tastes , and every whit of it was sweet , and every mouth tasted the same sweetnesse , as it never was in any other food in the world : So onely Christ is the same to all that taste him , and every whit of him is sweet , even his yoak , his Crosse , and every mouth that tastes him , can confesse him so to be . 3. The figure of it was round , a figure of perfection : signifying Jesus Christ without beginning or end , the first and the last , most simple and sincere , without any guileful corner or angle ; most infinite , most perfect , and fit to contain all perfections of grace , meet for the head of the Church . 4. The colour was white , Exod. 16. 31. signifying the most holy and immaculate purity of Jesus Christ in his nature , person , and actions : The holy One of God , fairer than all the sonnes of men , Psal. 45. 2. 5. The generality : It was common to all the Israelites of what state soever : So Jesus Christ is the common Saviour , to rich and poor , to master and servant , bond and free , and to all believing in his Name , without respect of persons , Acts 10. 34. There is neither male nor female , but all are one in Christ , Gal. 3. 28. 6. The continuance of it : This was all the while they were in the wildernesse : So Christ continues alwayes with his Church , to the end of the world , Mat. 28. 20. But when they came into Canaan it ceased ; for where ordinary bread was , was no need of miraculous : So when we come to our Canaan , we shall gather no more Manna by the meanes of the Word and Sacraments : neither yet shall we lose our Manna , but mmediately enjoy Christ , and see him face to face , which the Apostle calls an open face , 1 Cor. 13. 12. II. The quantity of Manna considered in itself , resembled Christ in four particulars . 1. It was a small grain , as a little seed of Coriander , verse 14. but full of yeald , sweetnesse , and nourishment : So Jesus Christ was little and humble in his own eyes , and in other mens eyes , liker a worm than a man. Little in his birth , in his life , in his death , in his followers . Very weak in shew and appearance ; but full of power , strength and grace to sustain and uphold his Church ; full of nourishment , sweetnesse , and comfort to refresh his Church to eternal life . 2. It was freely and abundantly given to Israel as the rain , and fell down with the dew : So Jesus Christ is freely given to the Church , and in him abundant grace and plentiful redemption . God never expressed such bounty , nor ever opened the treasury of his rich grace in any thing so much as in giving his Christ , who never comes any where without the sweet dewes of comfort , joy , and happy graces , which distil from him into every believing heart . 3. Manna fell every morning round about the campe , and no where else ; and so much every morning as was sufficient for six hundred thousand men , besides women and children : signifying , that Jesus Christ is no where to be found without the campe and bounds of the Church ; and that of his fulnesse all believers receive grace for grace ; and that in Christ is sufficiency of merit for all his Church ; and there need other supply for health and safety of soule , but out of this heap . 4. It fell on the evening of the Sabbath in double quantity , because they must not break the Sabbath in gathering any : signifying the double diligence that we must use to get Christ while we are in this life , which is as the Even of our eternal Sabbath ; and the incessant labour after a farther degree of grace , giving all diligence to make our election sure before we goe hence ; for when that eternal rest cometh , there is no more gathering , but a ceasing from all labours . And upon condition of our diligence and care here below , we shall have supply enough of all grace without labour and gathering , when Christ shall be all in all to all Israel gathered unto him . Sect. II. Now we are to consider this miraculous food , both in the Jewes gathering of it , as also in their use of it . I. In their gathering are three things ; the place , the time , the measure . 1. The place where : It was about the campe and tents of the Jewes in the wildernesse : signifying , that Christ the heavenly Manna is given to us in this our wildernesse , and while we are in this world , we must procure him to our selves , or never : And farther , that his grace is rained down in the Church ; and no where else is saving grace ordinarily to be found . Onely the Israel of God enjoy Christ in the meanes ; his abode is among the tents of shepherds . 2. The time of gathering is : 1. The week day ; the six dayes , not the Sabbath , for it came not on the Sabbath ; but as knowing and distinguishing times it would , as feed them , so teach them ; namely , to rest on the Sabbath day , as it did : and signified , that in that eternal Sabbath we shall enjoy Manna without meanes ; and shall eat our fill of that hidden Manna , laid up and prepared for the Saints , Rev. 2. 17. 2. Every day in the week : to signifie , that we must daily feed on Christ and his grace , and that we must daily renew the care of the salvation and sustenance of our soules . 3. Every morning of every day ; early must they gather it , the first thing they did : To signifie , that we must embrace Christ speedily , while the meanes last and offer themselves . Christ is worth our first care ; and his commandement is , first to seek the kingdome of God. The foolish Virgins sought Oyle and Manna too late . 3. The measure : 1. Every man hath a measure out of the common heap : signifying , that Christ is the same treasury to poor and rich , small and great ; and every believer and Israelite hath his portion and measure measured out unto him , ( for he must live by his own faith ) and a severed measure of knowledge and sanctification from others . 2. Every man hath the same measure . There was one measure for all , a Gomer for every person : So every Christian hath his Gomer , and the same measure . For although there is difference in the graces of sanctification ( some being in the higher formes of knowledge , some in lower ; some of little faith , some of great faith ; some whose zeal is as a smoaking flax , in some a bright flame ) yet justification by Christ is equall to all , and doth not admit a more or a lesse . The youngling in grace is as truly and fully justified as the ancient believer , though not so fully sanctified . 3. Every man hath a full Gomer , a full measure : to signifie , that in Christ is no want , but we are compleat in him , Col. 2. 10. And as the gathering Israelite ( though he gathered lesse than some other ) had his Gomer full : so he that hath ●he weakest grace , and weakest faith ( if true and sound ) shall attain the same salvation which the stronger believer attaines . For the same precious faith attaines the same common salvation . II. We must consider this Manna in the Jewes use of it . 1. In respect of the dressing . It must be ground and baked before it could be fit food for the Israelites : signifying . that Jesus Christ must first be ground and broken upon the Crosse , and pounded with passion before he could become a fit food and Saviour of his Church . Every grain of Manna must be ground and broken : so must Christ be broken and bruised in the winepresse of Gods wrath Every grain of Manna must be baked in the Oven : so must Christ be parched and baked , yea , and dryed up in the Oven of his Fathers displeasure . And this was extraordinary and above nature in it , that one heat ( namely of the Sunne ) melted it ; another heat ( namely of fire ) baked it ; very strange ; but significative of the same in Christ. The heat of his love to mankind melted him ; but the heat of his Fathers wrath ( as hot as fire ) baked him , and fitted him for our spirituall food . 2. The Manna being dressed must be eaten , that is , applied to their substance , and digested for their nourishment ; signifying Jesus Christ , who although ( like the Manna ) he must be gathered in common , and must be received whole ( as Manna must be gathered whole ) yet he must be eaten in several , that is , specially applied to every believer for his food and strength ; by which application he becomes food in our hunger , and physick in our weaknesse , as the Manna was to them , and other had they none . 3. They must use it all , and reserve none till the morning ; for if they did , it putrified , and wormes grew in it , verse 19. 20. To signifie , that not the profession of Christ profits any thing without faithful applying of him . Yea , and as Manna reserved , putrified : so Christ becomes a scandall and a rock of offence to the unbelieving of the world , that content themselves to hear of Christ , and have the Word among them , but apply it not to their hearts and lives . The sweetest Manna becomes a rottennesse , and a savour of death to carnall professours . Quest. But why did the Lord cause the Manna daily to putrifie , if kept ? Answ. 1. He will have them daily depend upon his hands and provision ; that was no time nor place to shift covetously for themselves , neither was there any need , seeing every day supplied them with a new harvest . 2. To signifie to them , that man lived not by bread onely , but by every word of God , Mat. 4. 4. How could they think , that such corruptible food could preserve them , that it self could not be preserved above a few houres but by Gods institution ? 3. That they might acknowledge God a free and extraordinary worker in all his administration with them . For even this Manna ( which kept an hour beyond a day , suddenly rotted ) if God command to keep it two dayes every week for his worship sake , it shall be miraculously preserved sweet and savoury . Yea , if for a monument of his mercy he shall command to lay a sample of it in the Ark ; it shall last and be kept in the Holy of holies many ages , yea , many hundreds of yeares sweet and savoury as at first . And all this not without signification : that although Jesus Christ was in his flesh and humane nature subject to sorrow , death , and passion , yet even in that humanity ( now glorified ) he is set in the Holy of holies ( as the Manna in the golden pot ) before the Lord for ever , Exod. 16. 33. and abides for ever in the heavens for all eternity , not subject to corruption any more , as that golden pot of Manna was . Sect. III. II. Now let us see how Christ is infinitely preferred before this type or figure , in six severall advancements . 1. That Manna had no life in it self , but this hath , Joh , 5. 26. As the Father hath life in himself , so hath he given to the Sonne to have life in himself . Joh. 6. 35. I am that bread of life . 2. That Manna not having life in it self , cannot give to others what it self hath not ; it could onely preserve life given of God : But this can convey and give life to others : John 6. 33. The bread of God is he which cometh down from heaven , and giveth life unto the world . 3. That Manna preserved onely natural and temporal life , as other bread : but this preserves spiritual and eternal life in the soul and inward man. 4. That Manna could not preserve this temporal life for ever , Joh. 6. 49. Your fathers did eat Manna in the wildernesse , and are dead ; nay it could not keep them from hunger above one day to an end : But this bread once tasted makes a man live for ever , he shall not die , ver . 50. yea , he shall never hunger more , verse 35. 5. If a man were dead , that Manna could not raise him again to life : but this raiseth dead to life , as Lazarus ; which all the food , physick and meanes on earth cannot doe , Joh. 11. 25. He that believeth in me , though he were dead , yet shall he live . 6. That Manna did corrupt , it melted daily when the Sun arose ; it lasted not beyond a day , it continued not beyond the wildernesse ; and that small portion which the Lord reserved in the Holies of holies , perished and was lost after the captivity : But this Manna is not subject to corruption , but abideth sweet and precious to every hungry heart ; nor subject to violence , but abides in the Holy of holies without all change or fear of danger ; nor onely lasts in this journey through our wildernesse , but is the sweetest and most delicious in our Canaan ; when he shall be food , physick , raiment , delight , and all in all to all the Saints and sonnes of God. Sect. IV. Now to Application . I. To note God in four things : 1. Patience and love . 2. Watchfulnesse and care . 3. Bountifulnesse and beneficence , 4. Wisedome and judgement . And all these to his Church , both Jewish and Christian , and to all the Israel of God , Legal and Evangelical . Every one of these affordeth us special matter of instruction . I. His grace and patience appears in the time of his giving both the typical and the true Manna from heaven . Then he pleased to give the Manna to Israel . 1. When Israel had great need of Gods help , and had no power to help themselves , when they were even ready to starve : Even so when the Church was in extream need of Christ , and altogether helplesse in her self , it pleased God to give his Sonne from heaven to save and refresh her . Which the Apostle notes , Rom. 5. 6. For Christ , when we were yet of no strength , at his time died for the ungodly , 2. Then God gave Israel Manna , when Israel ( murmuring ) had deserved nothing but wrath and vengeance ; when they could look for nothing but fire from heaven , he gives them food from heaven , and such food as was Angels food , sweet as honey : Oh what a tender Nurse is the Lord become to a froward people ? he will still the frowardnesse of his first-born rather with the breast than with the rod : Even so when by our hateful sinnes of many sorts we could neither deserve nor expect any thing but revenge from heaven , God sent his Sonne from heaven , the true Manna and bread of life , who hath more sweetnesse in him than the honey comb ; which one gift sweetneth all blessings , which else had been so many curses . For what had the Israelites deliverance , victory , lives been worth in the wildernesse without food and Manna , which kept them in life and strength ? Even so had all our outward blessings been to us ( without Jesus Christ ) onely a lingring death and misery . Oh who would deal thus with his enemy , but he that hath an Ocean of mercy ? Which the same Apostle ( in the same Chapter , ver . 8. ) leadeth us unto ; where he magnifieth and heightneth Gods love unto us ; that , while we were yet sinners , Christ died for us , yea , while we were yet enemies ( ver . 10. ) he sent us this Manna , by whom he reconciled himself unto us . Let this consideration be of use : 1. To stir up in us a fervent love of God , who loved us with a pittifull love when we were in so pitifull a case ; as also with so seasonable love , when our extream need urged us ; yea , with such effectuall love , as spared us the greatest gift of love , and the richest mercy that heaven and earth can contain to relieve our want . 2. To labour to love our enemies , as God did us being his enemies . For naturall men and hypocrites can love those that love them , Mat. 5. 45. but if we love them that hate us , we shall be the sonnes of our heavenly Father . 3. To move us to cease from our sinnes ; for who would goe on to provoke so good a God , that still prevents us with love and mercy ? And if he please to reserve love for us while we are yet in our sinnes , and in love with them ; how sweet will his love be , when we cease to love them ? How strong will it be , and how constant ? For , doth he not cast us off when we are enemies , and deserve hatred , and will he ever cast off those whom he thus loveth ? This love shall be stronger than death , for that shall not quench it . II. See the watchfulnesse and care of God over his Church . The Manna fell with the dew ; and while the people of Israel slept , the Lord watched to spread a table for them : because , 1. He that keepeth Israel slumbreth not nor sleepeth . The eye of the Lord ( saith Basil ) is without all sleep , ever watchfull : 2. Because he is a tender father , and Israel is his son and first born . A carefull father is waking for his childes good while it sleeps and takes no care : In like manner hath this watchful eye kept it self waking , from the beginning of the world till this day . How did it watch over Abraham and all his believing posterity ; whilest he and we were all in the night of sin and death ? And whilest we were in a dead sleep , how carefully did he provide this heavenly Manna , and spread it about the tents of the Church in all ages ? 1. In the promise of the blessed seed . 2. In the types and shadowes signifying and exhibiting Jesus Christ. 3. In the holy Ministery of Prophets and Apostles , in which it was plentifully showred . 4. In the spirituall worship of believers both in the old and new Testament . 5. In the blessed Incarnation and appearance of the truth it self , who rose as a glorious sun of righteousnesse , but as it were at midnight , when the world lay in such palpable darknesse , as was thicker than the darknesse of Egypt : as Manna fell in the night , and was readier for them every morning than they were for it . Apply this observation for thy particular comfort . If thou beest an Israelite , no night shall befall thee , nor sleep in any night , but this carefull eye of God shall watch to supply thee . As in three instances . 1. The godly passing through this wildernesse of this world , although they be in Covenant with God ( as Israel was ) yet often are cast into the night of sin , and in this night they often nod and slip into a sounder sleep of sinne sometimes than they think of : but then this eye watcheth them that they sleep not in death , and so fall into extream ruine . For they being written on the palm of the Lords hand , being as a signet upon his finger , as a jewel on his heart , and ( which is nearer ) as the apple of his eye , he watcheth a season to waken them , to raise them , and erect them in faith to watchfulnesse and salvation . 2. Many times the godly fall into the night of affliction , and are cast into the dark of many deadly dangers which they should never ( by themselves ) be won'd out of . Now while they are thus surprised with a dead and dangerous sleep , the Lord watcheth to prepare some meanes of evasion , which they never dream of . How did the Lord watch over Jonah while he slept under hatches , not dreaming of so present a danger ? Nay , when he seemes dead and buried in the Whales belly ( as in a grave of silence ) how miraculously did the Lord watch to bring him to dry land , as sound and safe as if he had been kept in a strong Castle ? How did the Lord watch Mordecai while he slept , Hest. 6. 1. he slept , but the King shall not sleep till he have advanced Mordecai ? How did he warth over Peter ( Acts 12. 7. ) whilst he slept so fast in the night , as scarce an Angel could waken him , and brought him through the sleepie watch ? Our experience can tell us every morning how the Lord keepes our houses , our selves without fear against robbers , fires , dangers , in the night he makes us sleep in safety , and while we are helplesse , naked , sencelesse , becomes a wall of protection round about us . 3. In the night of death he gives not over his watch , but watcheth the very bones of the Saints , that in the morning of the resurrection they may more fully enjoy Christ the true Manna , and attain a full measure and Gomer , and a perfect satiety and fulnesse of this sweet bread of life , Psal. 17. 15. David calls it , a satisfying with Gods Image , when he shall awake . Sect. V. III. See in this gift , Gods bountifulnesse and freenesse to his Church in three things . 1. He offers Israel Manna without the asking , seeking , or buying ; it costs them nothing but gathering : even so he offers us salvation by Jesus Christ while we ask not after him . He is found of them that seek him not . The first Adam runs away from Gods presence : the second Adam runs after him to seek and recall him out of his bushes . Now what desert or merit could there be in the first Adam to be followed with grace in his flying from it ? And if there be none in him ; how come we his posterity to more possibility to merit any thing but death , more than he ? No , here is no merit , no buying of Manna , but onely a faithfull and thankful acceptance of it . 2. He raines it down in abundance , his hand is not short ; he opened the windows of heaven , and rained down Manna to eat , Psal. 78. 14. For 1. It is for the honour of God to be bountiful and rich in mercies , and to pour down his blessings upon his people . 2. Israel needed daily abundance and store of Manna , which need he is careful to supply . But oh what great goodnesse hath God stored for them that love him ! In his Son Jesus Christ he hath rained down bread of life , the greatest arme and stream that ever flowed from that Ocean . A mercy covering all the tents of believers . A mercy that lets the true Manna fall enough for a whole world of believers , not on one Nation of Israel onely , but on all the Nations of the world . For he did not so then to any other Nation , but now to all . Nay , in this Manna is a mercy not onely covering the earth , but a mountain of mercy reaching to heaven . 3. His hand is not weary , but every morning le ts fall enough to feed and fill so many hundred thousands of mouths and bellies : so the grace of God in Christ is an unweariable grace . As he gave more Manna than all the Israelites were able to gather● so he is more infinitely able to give , than all believers are able to receive . Hence we may ( with David ) stir up our selves to blesse the Lord that loadeth us with blessings daily . IV. The wisdome of God in administring his mercy to his Church . 1. In that he gives them Manna from heaven not from earth , they cannot now expect an annuall harvest of corne from the earth , but must expect every day an heavenly showre to be fed by ; because the Lord will not have them fix their eyes and sences on earth , but know they were now to live of Gods allowance , and for their whole means depend on his hand . Let it teach us Christians to lift up our eyes and sences from earth and earthly desires , and affect that Manna which is from heaven : every day desire to be fed with some heavenly shower for the nourishment of the soul , and preserving the life of grace in it . Let it teach us to acknowledge the hand of our heavenly father in the gathering of the Manna , and good things for our temporall life . He is the Father of lights , from whom descendeth every good and perfect gift . The Israelite must look to heaven for every morsell of bread that he puts in his mouth : & shall the Christian ( like swine ) eat up the mast , and never look up to the Tree from whence it falls . II. In that he gives them Manna every day . He might have given them an harvest of it once a year ; or he might have rained it once a moneth , but he gives it daily ; To shew 1. that he had undertaken for their daily maintenance , whose continuall supplies challenged the continuall dependance upon his providence . 2. that they must be content with daily bread . 3. that it should be a part of their calling and exercise in the wilderness , where other temporall business had they none . Let us hence learn , 1. To acknowledge Gods wisdome ; if he give us earthly Manna and meanes but from hand to mouth , he knows how to supply it with true Manna . He allowes us to pray but for daily bread ; and if we have food and rayment we must be content , 1 Tim. 6. 8. 2. To confine our cares within the day , not so solicitous to lay up for many yeares , as the rich glutton . Care not for tomorrow , that is , inordinately , distrustfully . 3. To take notice of our daily need of the true Manna , whereof seeing God hath given us daily meanes , we must not crosse Gods wisdome , to think the reading of Gods Word once in a year , or moneth , or week enough ; but be daily gathering , and answering the daily meanes afforded by Gods gracious wisdome , as did the Jews . III. His wisdome is seen , in that he giveth them no Manna on the Sabbath ; but for the Sabbath a double portion on the day before . For 1. The Sabbath day is not to seek temporal food and Manna , but spirituall and eternal . 2. He will not have his Sabbath and service interrupted , therefore he gives them a double portion on the day before . 3. He will not have them losers by being intent in his service ; but as a liberal pay-master , allowes them as largely as any other day . Let this teach us , 1. To nourish the care of Gods worship above the care of our life , and more intend the businesse of the soul than of the body . So our Saviour , first seek the Kingdome of God , and then other things . 2. To become more conscionable in the keeping of the Sabbath , not seeking this day after earthly but heavenly things alone . For consider , 1. The Lords liberality in giving thee ( not a sixth day , but ) six whole dayes wherein to gather earthly Manna ; and wilt thou encroach his day too ? 2. His liberality in giving thee Manna for the seventh day , blessing the labour of the six dayes , and thereby binding thy hands from labour on the seventh . IV. His wisdome is seen in giving to every man his Gomer ; and every man hath his measure . 1. To measure their desires by Gods measure . 2. That no man should have just cause of discontent ; for he had a sufficient measure for necessity , and God was not bound to provide for their wantonnesse . 3. That no man might envy another mans disproportion ; seeing no man had want , no man might have superfluity . Let us learn hence , 1. To gather no more of this earthly Manna than God would have us to gather . Quest. How shall I know Gods measure for me ? Answ. 1. That which his blessing by good and warrantable meanes affordeth , is his measure ; and to transgresse Gods Word in seeking or getting wealth , is to goe beyond Gods measure . 2. Neither to lay up , nor to keep any of this Manna without or against God. Goods well gotten shall stand and prosper ( as Manna gathered in the six dayes : ) But gather this Manna on the seventh day , or lay up without and against Gods Commandement , that is to say , that which thou gettest falsly , or well gotten which thou shouldst expend for Gods glory , and the charitable relief of the poor Members of Jesus Christ , but doest not , all that shall rot and stink ; as stollen Manna did . Sect. VI. II. In respect of our selves also , we learn sundry instructions from the consideration of both the Mannas , the typical , and the true Manna . These instructions concern , 1. Our Estate . 2. Our Duty . 1. Concerning our Estate : To note how senselesse and void of understanding every man is by nature in the things of God and Jesus Christ , Exod. 16. 15. None of the Jewes knew what the Manna was : No more doth any man know by nature the things of the Spirit of God. 1. Cor. 2 14. The naturall man perceiveth not the things of God. If he perceive them not in his understanding , much lesse can he receive them in his affection . Tell the Jew of Christ , or let the Jew hear Christ himself speaking of himself ( the Manna and bread of life ) they conceive he is bread for the belly , they must eat him up straight , Joh. 6. 52. Tell Nicodemus of the new birth , he can conceive no second nativity , but of going into his mothers womb again being old , Joh. 3. 4. Tell the Samaritan of the water of life , she cannot conceive whence to have it , if not out of Jacobs Well , which he and his cattel drank , Joh. 4. 12. Nay such is our palpable blindnesse in spiritual things , as we cannot onely not find them , but even offered unto us ( as the Manna to them ) we cannot apprehend them , nay , we cannot but reject them , as that woman of Samaria ; Jesus Christ offers himself unto her , she scornes him , and will not make nor meddle with him , Joh. 4. 9. The reason whereof is partly in the things themselves , and partly in ourselves . 1. The things are things of Gods Spirit , and cannot be reached or judged by any rule in nature . For the things of Creation , the heathen knew them in part from God as God , Rom. 1. 19 But for the things of Sanctification ( as that God the Father by his Sonne made the world , or that God the Sonne by his Spirit made a new world ) here they are blind as moles . Nay even in this part of knowledge , the natural man asketh what engines or tooles could God get to rear such a frame , and will not believe it could be made with a word . It will ask , of what prejacent matter , and will not believe that so great a thing could be made of nothing : whereas we by faith understand , that the world was framed by the Word of God , Heb. 11. 3. How blind then must they needs be in spiritual things , that are blind in things natural ? 2. The reason in our selves is , that we are wedded to our own apprehensions , and not easily led out of our conceits ; as vessels hardly let goe the savour of the first liquour ; we will measure all by the standard of natural reason , and by the scantling of our own senses . Apply this observation , 1. To see our impotency , nay the contrariety of our nature to Gods grace . Where is our free will to good ? In what disposition stands darknesse to entertain light , which fights against it ? But yee were darknesse ( saith the Apostle ) Eph. 5. 8. not dark or darkned , but darknesse it self . Nay , yee were dead in trespasses and sinnes ( Eph. 2. 5. ) not half dead ( as the Samaritan ) but whole dead . Now let all the Papists in the world teach us , how a dead man can dispose and prepare himself to life . And let us know how a privation of it self can regresse to an habit . 2. To see what need we have of the Ministery to help us unto the true Manna . Moses must tell the people ( Exod. 16. 15. ) This is the bread which the Lord hath given you to eat : So must the Ministers of the Gospel acquaint all the Israel of God with Christ ( the true Manna ) by the Word preached ; and say , This is the bread of life which came down from heaven , in whom alone is full nourishment to eternal life . Nothing is good to salvation , but by Gods revelation . If the Word preached doe not teach thee Christ ( the true Manna ) thou never knowest him of thy self . Let us pitty and pray for the lamentable blindnesse , not of Popish recusants onely , but of wilful and carelesse absenters of themselves from the House of God ; whose Judgement is just , if they never come to a saving knowledge of Jesus Christ. 3. Hath Christ been made known to thee , that thou hast tasted the sweetnesse of him in the Gospel ? As Christ said to Peter so I say to thee , Happy art thou , for flesh and bloud hath not revealed him to thee , but the Father which is in heaven . Sect. VII . 2. Concerning our Duty we learn sundry instructions , which may be reduced to six heads . I. To get in us an hunger and thirst after Jesus Christ ; in whom alone is full nourishment , and without whom we are far more miserable than Israel had been without Manna . For 1. Onely this hunger makes us value him , and see our need of him . It is hunger that is the best sauce that makes Manna sweet ; and without hunger a full belly despiseth an honey comb . It is hunger that makes the prodigal sonne look towards home . 2. It is the note of a blessed man , to hunger and thirst after righteousnesse , Mat. 5. 6. And this man will not rest till he be satisfied . David was an happy man in such hungry desires , when he desired after God , as the chased Hart after the waters . This thirst would eat out and thrust out the thirst after the world ; that dropsie-thirst after gold and silver , which is never satisfied : As also the thirst after the puddle water of earthly pleasures : And this thirst would devoure and consume the thirst after revenge , as Moses his rod consumed the rods of the Sorcerers . II. To goe out of our tents , and take paines to gather our Manna daily , as Israel did theirs . For 1. Christ enjoynes labour for this unperishing food , Joh. 4. 14. and 2 Pet. 1. 10. give all diligence to make your election sure . 2. It is worth much paines and cost to procure Christ to our selves and others . In bodily famine how farre will men run and ride for Corn ? Jacob sends all his sonnes out of Canaan into AEgypt for food , Gen. 42. 2. 3. Idlenesse is every where blame-worthy , especially in matters of greatest importance . God might have rained Manna into their laps or mouthes , as well as about their tents , if he had pleased ; but would not for the tryal of their diligence : besides he is well acquainted with our corruptions , who think that worth nothing which costs us nothing . Give me leave to apply this to many idle Christians among us , who have this sweet Manna round about their tents , but will not stirre out of doores for it . If it rain not down within their own tents , though it doe ●ound about , they will not stirre out of their tents : Like idle husbandmen that would have a harvest , but will not stirre out into the fields to plow , nor sow , nor reap , unlesse it grew at their own doores , or in their own streets . Alas how lamentable and unanswerable to God is our high unthankfulnesse ; who with lesse labour than the Jewes may gather better food , and have as expresse a commandement as they ; gather every man of this Manna according to his eating . But in stead of gathering , we ingratefully reject it , yea , thrust it off with both hands , as the Jewes did , Act. 13. 46. Take heed in time , lest the doom come out against us , as did against them : Because you have made your selves unworthy of eternall life , we turn from you to the Gentiles . III. As Israel , so must we daily and diligently observe the times and places of gathering Manna . 1. The place is the wildernesse , not Canaan ; and all the while that they are in the wildernesse , they must gather Manna : So we , so long as we are in this world , must gather this true Manna . Many seem to gather when they be young , but are weary and give up when they are elder : But even the oldest man of the Israelites must gather if he would eat ; he must starve here that ceaseth to gather . Many have gathered enough , know as much as the best Preacher of them all , have strong faith , are sound Christians ; and so was the Church of Laodicea : But be it known to thee , thou canst scarce gather enough of this Manna for the day ; and he that sees his daily weaknesse will conclude with me , that his faith , hope , love , knowledge , and all his graces need daily repairing ; and that he hath got but a little of Christ , that feares to get too much . Again , the place of seeking true Manna is about the tents of the Israelites ; it is confined to the Camps of the true Church ; where two or three are gathered , there is Christ to be found : his parents found him in the Temple . Therefore 1. It is no marvel if Christ be not to be met with among Antichristan Synagogues . If men had learning to admiration , and above the Angels ▪ they should not find the truth of Christ but among the tents and congregations of Christ. No marvel if an Egyptian misse of Manna be he never so learned . 2. Let us learn to wait in the Temple ( as the antient beleivers Anna and Elizabeth ) if we would meet with the consolation of Israel . 2. The time and season of gathering Manna was while it lay on the ground . We must apprehend the season of grace , that is , while the Church hath peace make use of the peace of the Gospel ; as the Churches did , Acts 9. 31. Little know we how soon the sunne of persecution may arise , and melt away our Manna . But Christ may make as pittiful a complaint over us , ( and with weeping eyes ) as that over Jerusalem , O Jerusalem ! Oh England ! if in this thy day thou knewest the time of thy visitation ! Oh how rich in grace hadst thou been by knowing this season ? but it hath been ( in great part ) hid from our eyes . IV. As Israel must bring home the Manna , and bake , and grinde it , and feed upon it ; for else what had it been better for them that Manna had lain about their tents in never so great abundance , had they not brought it home and sustained their lives with it ? so must every Christian specially apply to himself Christ crucified , and by the faithful application of Christ and all his merits become one with him , as the meat or bread we eat becomes one with our bodies ; thus will an hungry Christian doe . An hungry man is not content with onely comming to a Cooks shop where meat is ; it is not the sight , smell , or handling of meat which contents him ; he must eat and fill his belly : So it is not a bare coming to the place of the Word and Sacraments ( which yet many doe not ) to see , and hear , and taste ; but thou must feed by faith , or starve to death eternal , Heb. 4. 2. The word they heard was unprofitable , because not mingled with faith . Quest. How may I know if I apply Christ crucified to my self ? Answ. 1. The right application of Christ crucified , is not to know that Christ was crucified ; but when we are crucified with him , Gal. 2. 19 as Elisha ( 2 Kings 4 ) applyed his eyes , face , and hands to the dead child that it might quicken . 2. So much as thou truly beleevest , so much thou eatest of Christ , saith August . Look how much strength thou gettest by the Word , so much nourishment thou receivest from Christ. And so much as thou refusest , contemnest , or neglectest that , so much thou refusest Christ himself . V. We must beware of being weary of this Manna . The Jewes esteemed Manna sweet at first , and went out cheerfully to gather it , yea the Sabbath and all ( which was a prohibited time ) so greedy were they of it : but within a little while ( although it retained the sweetnesse ) they waxed weary of it . We must take heed of this ficklenesse in goodnesse , which hath ever bewrayed it self in most forward people . At the first building of the Tabernacle men brought too much , but after took it away as fast again , John was a burning and shining light , Joh. 5. 35. and they rejoyced in his light , but it was but for a season : and few shining lights but find it so . The Galatians at first received Paul as an Angel , but soon revolted from him . What flocking and thronging was there after Christs doctrine and miracles , that the kingdome of God suffered violence , but soon they had enough of him , and in short time did tumult as fast against him ? The like was observed in our own land ; at the first falling of this Manna , and beginnings of the Gospel : men were earnest , glad , joyful , forward : then was a sweet time of the happy welcome of this Manna , happy was he could get his Gomer first and fullest : But now what voices hear we other than of the ungracious Israelites ? Oh our soules are dryed up with this Manna , here is nothing but Manna : so much preaching , so many Sermons , and it was better with the world in Egypt , before all this preaching ! And whereas our fathers would have ridden far to a Sermon , we , their lazie off-spring , will scarce step over our thresholds . Let us consider here for our incitement , 1. How hard it is to begin well , but harder to hold out ; and not holding out we lose all our labour . 2. That Manna is a sweet as ever , though we see not our own need ; which if we did see , we would be no more weary of Gods Word were it daily preached , then we are of our bread we daily eat . VI. We must be so farre from wearinesse , as that we must highly esteem this true Manna , as the sweetest gift that ever God gave from heaven , and never forget so miraculous a mercy . That Israel might not forget Gods extraordinary mercy in this type , they must for ever keep a pot of Manna ; which was preserved so long as the Temple stood for many hundred yeares . And that we might not forget this mercy in the true Manna , he hath and doth for ever preserve his Word preached , and instituted Sacraments , in which he perpetually holdeth this mercy before the eyes of the Church . Let us raise monuments of Gods mercies to our selves , and not forget lesser favours if we would not forfeit them : But such a mercy as this is in Jesus Christ the true Manna , let it live in our hearts , in our memories , sences , affections , actions , in walking worthy of it ; for thus it becometh the just to be thankfull . CHAP. XXIII . Water out of the Rock , a type . THe second extraordinary Sacrament , sealing up to Israel their nourishment and strength in the Covenant , was the Water out of the Rock . After the Lord had brought Israel through the dangerous Sea , he brings them to Elim , a sweet and fruitful place , where were twelve fountaines of water , and seventy Palm trees , there they camped and breathed , Exod. 15. 27. Not long after they must come into the dry desart of Sin , where they want both bread and patience ; for they murmure against God , and exclaim against Moses and Aaron . At this time the Lord feeds their bellies , and fills them with miracles of which Manna was full . Thence at Gods commandement must they come unto Rephidim , Exod. 17. 1. Here have they bread from heaven , but no water . Now contend they as fast with Moses for water as before for bread . And as thirst is the more eager appetite , so it ineagers their affections , that Moses complaines to God they are ready to kill him . God sees their rebellion and puts it up ; and instead of revenge of their horrible obstinacy and ingratitude , satisfies their thirst as miraculously , as formerly he had done their famine and hunger . He commands Moses to take his rod and speak to the Rock , and then should issue waters in abundance to satisfie all the Campe , both man and beasts ; and so he did , Exod. 17. 6. Now we may not think that this fact concerned onely Israel in the wildernesse , but even all the Church and Israel of God passing through the wildernesse of this world : and that for these Reasons . 1. The Apostle ( 1 Cor. 10. 4. ) calleth it a spiritual Rock , both for being miraculous in effects , and for being a type of what was to come . It was both miraculous and significant , and therefore called spiritual . 2. The same water which they drank , we also drink , as in the same Chap. and ver . because in the holy Supper of the Lord , the matter of our spiritual drink is the same with theirs ▪ and that is the bloud of Christ , resembled by theirs : The difference is onely in the manner of drinking . 3. Including this water of the Rock , the Apostle saith : they are all types to admonish us , and are written for us , verse 6. and 11. 4. Most plainly he affirmeth , verse 4. and that Rock was Christ ; not in substance but in signification , saith Aquinas . Now ▪ we having as much to doe with Christ as they , we must farther enquire into this type . 1. To parellel it with the truth by comparing them . 2. By applying it in some fruitful observations to our selves . The Rock was a type of Christ three wayes . 1. As it was a Rock . 2. As out of it issued water . 3. In the manner of obtaining . I. As a Rock , it elegantly typed out Jesus Christ , fitly compared to a Rock in five resemblances . 1. For the despicable appearance : The Rock is in appearance dry and barren , the most unlikely thing in all the world to afford water ; so as it was incredible to Moses and Aaron themselves to fetch water out of a Rock . If God had commanded them to have beaten fire out of a flinty Rock it had not been so unlikely ; but to distil water out of a flint or Rock must be miraculous : Even so Jesus Christ was ( for outward form and appearance in the world ) most unlikely of all men to afford any such waters of grace and salvation . Isai. 53. 2 , 3. He was as a dry root , without form or beauty , as an hard , barren , and despised Rock , the most abject of men , the refuse of the world , a worm and no man ; of whom when the Prophets preached , they could fimd none almost that would believe their report . 2. A Rock for exaltation and advancement . A Rock is a promontory lifted up above the earth : Such a Rock was Christ advanced above the earth , yea , and the heavens ; advanced above all men and creatures , 1. In holinesse and purity : 2. In power and authority : 3. In place and dignity . So Joh. 3. 31. he that comes from heaven is above all . His person is above all ; for God hath exalted him , and given him a Name above all names , Phil. 2. 9. His work is above all that men and Angels can comprehend in power and merit . His place is above all ; the head of the Church , eminent above all men and Angels . 3. A Rock for firmnesse and stability : He is the strength of Israel ; on this Rock ( as on a sure and firm foundation ) the whole Church is laid , and the gates of hell shall not prevail against it , Mat. 16. 18. Hence he is a Rock of defence and safety to his chosen ; and everywise man builds his house on this Rock . 4. A Rock of scandall and offence to wicked men , Rom. 9. 32. Not in himself and his nature ( for he is a precious corner stone ) but accidentally and passively , because men dash themselves against him ; as many , at this day bark ( like doggs ) against the wholesome doctrine of justification by Christ without the works of the Law. Many loose and formal Gospellers scorn the basenesse and meannesse of Preachers and true professours of the Gospel , because their darknesse can abide no light to come near it . To all these , and thousands moe , Christ is a Rock of scandal by their own default . 5. A Rock for weight , and danger , and inavoidable judgement upon his adversaries ; which on whomsoever it falls , it crusheth him to pieces , Mat. 21. 44. If any rise against it , they doe but tire and tear themselves : but if this Rock rise against any man , and fall upon him , it breaks him to pouder . Witnesse the greatest enemies of Jesus Christ which the world ever had , Herod , Judas , Julian , Jewes , Pilate ; as unable to rise from under his revenge , as a man pasht to pieces unable to rise from under a Rock . II. It was a type of Christ , as it sent out water in abundance to the people of Israel ready to perish for thirst . For so Jesus Christ is the onely Rock that sends from himself all the sweet waters of life for the salvation of his elect , otherwise ready to perish eternally . For explanation whereof , mark 1. As from that Rock issued waters to wash and cleanse themselves and their garments : so from this Rock stream waters of ablution or washing ; which serve to wash away both the guilt of sin , and stain of sin . For the former ; the precious bloud of Christ streaming out of his side is the onely mundifying water in the world , to wash the soul from the guilt of sin , and to scoure away all the execration of sin from the sight of God , 1 Joh. 1. 7. The bloud of Jesus Christ cleanseth us from all sin . For the latter ; from the same side of Christ our Rock issueth water as well as bloud , even the waters of regeneration , called ( Tit. 3. 5. ) the washing of the new birth , by the Spirit of grace and holinesse , which daily cleanse the stain and filthinesse of sin . Of these waters read , John 7. 38. He that believeth in me , out of his belly shall flow rivers of water of life : This he spake of the Spirit which he would give . 2. As from that Rock issued waters to cool and comfort Israel in their wearinesse and wandrings : so from Jesus Christ doe issue the waters of refrigeration and comfort , to cool and refresh the dry and thirsty soul ; to allay the heat of a raging and accusing conscience ; and to revive with new strength the fainting soul in temptation or persecution . And therefore the tyred traveller and thirsty passenger is called to these waters , Mat. 11. 28. Isai. 55. 1. For nothing but sound grace from Jesus Christ can quench the tormenting thirst of an accusing or distressed conscience . 3. As from that Rock streamed abundance of waters , to make fruitful that barren wildernesse wheresoever they ran : so onely from the true Rock issue plentiful waters of grace , to make our dry and barren hearts fruitful in all works of righteousnesse : Isai. 44. 3 , 4. I will pour water upon the thirsty , and floods upon the dry ground ; I will pour my spirit upon thy seed , and my blessing upon thy buds ; and they shall grow as among the grasse , and as willowes by the rivers of waters . All this blessing of fruitfulnesse is from the Rock . See Eph. 1. 4. III. In the manner of attaining this water , are many sweet resemblances . 1. The people might ask Moses water , but Moses cannot give it . It is God must give it , and miraculously fetch it out of a Rock , which how it should be , Moses cannot conceive : So men may seek justification , and to drink waters of salvation in themselves , either by nature , as Pelagians , or by merit , as Popish Justiciaries doe , either in the Law of Moses , as the Jewes , or in Evangelical Counsels , as the fond votaries of the Church of Rome : But no Jew can tell how to procure any water to himself , neither can Moses give it . By the Law of Moses no man can be justified , nor by any fond devises beyond the Law. But God of his grace hath devised a way , and pointed to us a Rock of living waters , to supply unto us that which was impossible to Moses Law because of our infirmity , Rom. 8. 3. 2. The Rock gives water , but not till it be smitten , Exod. 17. 6. so Christ the true Rock must be smitten with passion , he must be smitten with the wrath of his Father , and made a curse for us , before there can issue out of his side that bloudy stream by which the thirst of believers can be quenched And as the Rock was smitten twice , and waters gushed out both times : so Christ was twice smitten , first actually in himself , secondly virtually in the faith of believers of all ages , the faithful before him , believing in the Rock that was to be smitten and suffer death for sinne , the faithful after him , believing in the Rock that was smitten , dead , and raised already . 3. It was the Rod in Moses hand that smites and breakes the Rock : Even so it was the Law given by Moses hand , and our transgression against it that breaks the true Rock , Isai. 53. 5. Gal 3. 13. He was made a curse for us , and our transgression of the Law was laid upon him , that we might be freed from it . And as this was the same Rod that smote the River to bring destruction on the Egyptians and enemies of the Church : so this same Law and Rod of Moses brings the curse and damnation upon all the enemies of God , from whom it is not removed by Jesus Christ. 4. The Rock was smitten , but it was not so much the striking on the Rock , but the Lords standing upon it that gets water for Israel , Exod 17. 6. There was no vertue in the stroak , but all depended on Gods commandement , and precept , and presence : even so , it is not the death of Christ , nor the abundance of price and merit of his bloud , nor the striking on this Rock before mens eyes in the ministery of the Word and Sacraments , that can bring one drop of true water of comfort , but by the presence and word of Gods blessing . The efficacy of grace depends not on any meanes or work wrought , but it is Gods word and presence that doth all in them . Object . Then we may give up the use of all meanes , and pray at home for grace . Sol. Not so , for meanes must be used , Moses must speak to the Rock . God appoints no meanes in vain , but we must not insist and dwell in them , but look beyond them to Gods blessing and successe . Moses must use the Rod , though a word without the rod might have done it : so we must use the meanes as being tyed to them ( though God be not ) but not stick in them , seeing the abuse of them may make them hurtful not helpful . The people of Moses ( the Jewes ) struck this Rock , pearced him with thornes and speares , saw with their eyes the precious fountain opened in his side ( a priviledge in which they were beyond all people of the earth ) but partly ignorant what they did , partly malitious , treading this pretious bloud under foot , not attending , not believing the Word ; this real striking of this Rock was unprofitable , yea , and damnable unto them . 5. The waters of the Rock smitten followed the Israelites : 1. Noting the abundance of water , not onely for their present supply , but also for future : so in Christ and his bloud 〈◊〉 abundant and plentiful redemption and consolation . 2. The Rock following them , that is , following or satisfying their desires . It followed them every where , where they desired ; followed their necessities , followed their desires : So Christ Jesus is to the faithful heart , all it can desire . He followes them with all sweet and needful desires . He is above all that heart can think ; alwayes present with us through our wildernesse , especially in most needful times . 3. It followed them , in signifying the truth which was to follow . It signified plainly , that Christ was to follow it as the truth the tppe ; and so it followed them with instruction and admonition : so Christ the true Rock followes the Church with instruction . His whole life , ministery , miracles , actions , passion , and speeches , was a real instruction . And now by his Ministery he followes us with daily directions . 4. It followed them through the wildernesse even unto Canaan . All the drynesse of that dry and barren wildernesse could not dry it up : So the waters of grace streaming from the Rock Jesus Christ , follow the believing Israel of God through the wildernesse of the world to the heavenly Canaan . All the persecutions and parching heats and droughts in the world can never dry it up . Let all the wildernesse besides want water , in Israels Campe is enough . Where God begins with a man in sound and saving grace here , it will carry him into the land of promise True grace must end in glory . Hence arise observations twofold . I. In respect of God , to confirme our faith in the assurance of his , 1. Presence . 2. Power . 3. Mercy to the Church . I. His Presence . He that before was present in the Pillar of the Cloud and Fire for their safety , and in the Manna for their sustenance ; is now present in the Rock for their satiety in their extreme thirst . The presence of Christ is all in all to the Church ; his presence is a present supply of all wants . His eye is alwayes present ; for although it goe over all the world , yet it is alwayes fixed on the Church . His ear is present , they cannot call to Moses for bread or water , but he heares and supplies . His hand is ever present with and for his Church , and is not shortned . Himself is ever present with his , in life , in death , and after ; for good , for grace , and glory . Onely keep thou these conditions . 1. Be with him , 2 Chron. 15. 2. that is , walk with him , as Henoch . 2. Keep in thy wayes ; for so long he hath promised his comfortable presence . 3. Rejoyce in his presence , in the presence of his spirit , in the signes and meanes of his presence ; And then fear not want , sicknesse , nor to walk in the midst of the valley of the shadow of death for God is with thee , Psal. 23. 4. He will also prepare a table for thee in the sight of the adversarie , ver . 5. II. Here is a testimony of such mighty and miraculous power in God for his people ▪ that even Moses himself staggered , and could scarce conceive a work of such power from God. Here is a work of omnipotency in cleaving the hard Rock , Psal. 78. 15. To shew , 1. That he is a free worker , not tied to second causes ; but at his pleasure can hinder , alter , or change the power of nature , Psal. 115. 3. 2. That he can work by contraries , and out of most unlikely ( yea contrary ) meanes , effect his own pleasure , Luke 1. 37. Is any thing impossible to God ? 3. That we should cast our eyes on this power , Psal. 62. 11. Once have I heard it , yea twice , that power belongeth to God. And hence learn , 1. Not to limit the holy one that made heaven and earth of nothing . 2. Faithfully to depend on this power when we see no meanes of safety or supply , but all the meanes contrary : For the Rock shall yield water rather than thou shalt want what he seeth good for thee . 3. In thy fainting and wearinesse , when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water , of comfort and consolation , nay , art hopelesse in thy self or any meanes thou canst make ; now hope above hope , Gods power is sufficient in thy weaknesse ; Sampson shall get both victory and water by a jaw-bone , the most unlikely thing in the world for either . And though this power now worketh not miracles ordinarily , yet before thou that waitest on him shalt miscarry , he will miraculously sustain thee . III. Here is a testimony of Gods admirable mercy to his people . Israel deserved to be smitten for their murmuring and rebellion ; but the Rock is smitten for them . The Rock is not smitten for itself , but for Israel . In stead of a revenging power which they might have expected , they find a gracious power which they could not expect : Even so all mankind was to be smitten by the Law ; but the Rock must be smitten for us . Our Rock suffered nothing for his own sinnes ( who was purer in his nature and actions than all the Angels of God ) but all the stroke he suffered was for the Israel of God , that they might draw out of this well-head waters of joy and abundant consolation . The mighty power of God ( which we had deserved to be turned all against us ) is all turned to the salvation of the Church , where mercy rejoyceth against judgement . Thus of God. From this Rock and water we are also to observe some things concerning our selves . I. We have here the accomplishment of that Prophecy , Zach. 13. 1. A fountain is opened to the house of David , and to the inhabitants of Jerusalem , for sin and for uncleannesse . Here we have Christ himself the true water out of the Rock ; who onely refresheth dry and weary soules , and comforteth the fainting heart with the sweet promises flowing from the Gospel . And that we may see the excellency and benefit of this fountain , we will a little compare this Rock with the other , and set the truth above the type , to draw our eyes and desires after it . 1. In that Rock , the Rock was one thing , the Water another : here Christ is both the Rock and Water , both the giver , and water given . 2. That Rock refreshed wicked men and beasts : this is bestowed upon , and comforteth onely believers . 3. That Rock refreshed bodies onely : this both soules and bodies . That preserved natural life , but this torrent preserves the supernatural life of grace ; so as a leaf withers not , nor falls from a tree of righteousnesse planted by this River of water , Psal. 1. 3. 4. That Rock might preserve and comfort the living ; but could not help a dead man : but this quickneth the dead soul with new and heavenly life . 5. The waters of that Rock quenched natural thirst : but this quencheth all unnatural . One drop of it tasted by Zacheus quenched all his unnatural thirst after the world : and in Paul all ●he thirst of revenge and fury against the Saints . 6. The Rock gave water twice : this Rock gives waters of comfort alwayes . The water of that Rock followed them a great while , but at length were dryed up : but the waters of this Rock are never dryed up . The bloud of Christ is alwayes running , and a fresh fountain never dry . 7. The Israelites drank of that water , and were contented for a little while ; but by and by did thirst again ; But he that drinkes of this water shall never thirst again , Joh. 4. 14. that is , miserably as they : however he shall desire it still , yet his very desire is his happinesse and satiety . II. How we are to carry our selves to this Rock and Fountain , namely , as Israel to that Rock . 1. The Israelites thirst and call for water , they see and feel their need and want : so we must feel our want of Christ , and get a fervent desire after Christ and his graces , because onely the thirsty are called , Isai. 55. 1. and onely they in want see the worth of the thing wanting . Now we may not think that every wish after Christ is this thirst ; for the worst can wish a part in Christ : but this thirst and desire must have three conditions . 1. It must be fervent and eager as Sampsons , Give me water , or I die , Judg. 15. 18. As the chased Hart panteth after the rivers of water , so doth my soul after thee , Psal. 42. 1. 2. It must be faithful . We must not thirst with repining and diffidence , as the Israelites , but with faith and confidence ▪ This drawes vertue from Christ , According to thy faith be it to thee . 3. It must be constant . The Israelites thirst still till they obtain their desire : so we must not content our selves with desire , or to come where this water is and goe without it ; but we must never be content with our estate ( though it be never so well with us for the world ) till we taste the sweet comfort and strength of Christ and his merits . To continue thy thirst , observe two rules . 1. So long as God hath any grace to give , or is not weary of giving , thou must not be weary of thirsting , begging , asking . 2. So long as thou wantest any grace , or any measure of grace received , thou must thirst still . Ever be desiring one good thing after another , and one measure of grace after another , till thou beest compleat ; and then shalt thou never give over this thirst while thou livest here . 2. Israel thirsty runs to the Rock : so in thy thirst run thou to the Rock . Dost thou thirst for pardon of sin , for grace of sanctification , for sence of Gods love , for assurance of eternal life ? come to this Rock for supply . Art thou ready to faint in thy soul for want of grace and comfort , art thou ready to sink in sorrows , feares , faintings , wants , dangers ? run to this fountain which God hath opened for thee . To move thee hereto , consider 1. The Rock it self calls thee which art thirsty ( which that Rock could not doe ) Joh. 7. 37. If any man thirst , let him come to me and drink 2. That to run any whither else , is to forsake the fountain of living waters , and dig pits that will hold no water . Let Papists run to the puddle waters of their own merits , or seek other Mediators or Intercessors : say thou with the Apostles , Lord thou hast the words of eternall life , and whither should we goe ? Let others run to humane helpes and remedies in their sorrowes ; to cards , dice , merry company , let them run to devils and witches , and make them their Rock : Let thy heart say , The Lord is my Rock : and if the word were not my comfort , I were sure to sink in my trouble . 3. Israel coming to the Rock , did not onely draw from thence , but drink heartily : so we must not onely come to the place where Christ is preached , but we must believe in him , and specially apply to our selves the merit of his death . For as drinking is a special application of water to the thirsty body , so by believing in Christ we specially apply the waters of grace to the refreshing of the soul. To believe is to drink this water , Joh. 7. 38. with Joh. 4. 14. Nothing could quench Israels thirst ( being bodily ) but water : and onely faith quencheth our spiritual thirst : And therefore ( as they to Moses ) we must say to Christ , Lord , give us faith to quench our spiritual thirst . Let these motives provoke us to drink these waters . 1. As Israel was by drinking that water revived and refreshed , so onely these waters from Christ quicken us with new life , and cool the heat of raging and accusing consciences . Every believer hath true tranquillity of heart , and joyes of the Holy Ghost within him ; yea , so plentifully doe these waters of consolation rise from the Rock , that he that drinkes them is said to have the kingdome of God in him , which stands in righteousnesse , peace , joy , &c. 2. What madnesse and folly is it to lay about us so eagerly for this puddle water in comparison , and catching with all greedinesse at the bitter-sweet comforts of this life , which prove poyson to the most ; and neglect the sweet and pure streames of saving waters of grace flowing from the true Rock Jesus Christ. We read what strife and contention was among the Jewes for wells of spring water ; and now no man will lose a dishful of well water , but he will know to whom : and shall we onely not care for the water of saving grace , which cost Christ so dear before he could open the well of it for us ? 3. When the woman of Sumaria heard Christ say , that he that drank of this water should thirst no more : Lord , saith she , give me this water , that I may no more thirst , nor come hither to draw : Joh. 4. 15. So let it stir up our desires after it also , that we may get within the well that springeth up to eternal life . 3. What means may we use for the attaining of water out of this Rock ? Answ. 1. Be an Israelite . That Rock was smitten onely for them : This Rock is laid in Sion , not in AEgypt . No AEgyptian , no Canaanite , no Romish AEgyptian that drinkes of that Popish puddle , no profane worldlings taste of these waters ; swill and draffe is good enough for such swine . 2. Come to the place . Israel must goe out of them houses , as well to fetch water out of the Rock , as to gather Manna . The place whence the Rock sends water is the threshold of the Sanctuary , Ezeck . 47. If we will not stir out of our dores , we may justly starve . 3. Avoid letts and hinderances that dam up these waters : As , 1. Ignorance of their worth , and of thy own need ; Joh. 4. 10. If thou knewest the gift of God , thou wouldst have asked . &c. Good reason thou want it , who thinkest it a thing thou mayst best want . Many among us ( like Tantalus ) in the midst of water die for thirst . 2. Hardnesse of heart , which keeps the soul dry and barren ; and abiding in the natural hardnesse of a Rock , all the waters of this spiritual Rock are lost upon it . 3. A quenching and grieving of the spirit ; this turns the stream another way , that it finds another chanell . Grieve not the spirit , but grieve rather that thy self art so strait-necked a vessel . 4. Secure neglect of meanes . A man that will be rich follows the meanes : so he that meaneth to be rich in grace ; whereas he that meaneth to die a begger , casts up all , and makes holy-day at his pleasure . 4. Provide , 1. The bucket of faith to draw ; for the well is deep , and without this bucket thou gettest none , John 4. 11. 2. Find a fit vessel to put these waters in : As 1. A clean vessel of a pure heart . Who would put Aqua vitae , or Balm water , in a fusty and stinking bottle ? 2. A whole vessell , that it leak not out again . This whole vessell is a whole and sincere heart , but broken all to pieces . No vessell here can hold but a broken and contrite heart . God fills the humble ; the haughty and proud are sent away empty . CHAP. XXIV . The Brazen Serpent , a type . THe History of the Brazen Serpent is in Numb . 21. 6 , 7 , 8. where are two things . I. The Disease . II. The Remedy . The Disease is set down , 1. In the occasion , ver . 5. 2. In the kind , by fiery Serpents sent by God to sting them . 3. In the effect , many dyed . In all which Story we must not stick in the letter or bark , but break through to the kernel and truth : The rather , because our Lord Jesus ( an interpreter beyond all exception ) brings us hereby to himself ; and to the consideration both of our disease , and of the remedy , and the application of it , Joh. 3. 14. 15. As Moses lift up the Serpent in the wildernesse : so must the Son of man be lift up ; that whosoever believeth in him should not perish , but have eternall life . It will be now both pleasant and profitable to look a little while upon the apt resemblance of the type with the truth both in the disease and remedy : and first of the occasion of the disease . Sect. I. I. The occasion of the disease was the peccant humour of ingratitude and murmuring against the grace of God miraculously manifested in the wildernesse . Never had any people upon the face of the earth the like mercies from God , the like experience of God. Never any fed and feasted with so many miracles as it were in ordinary . They have water following them every where out of a Rock . They have bread from heaven , delicate even to a miracle ; but this Angels food is too light , and no bread will serve them but from earth . God gave them abundance of it for the gathering ; he rained it most bountifully round about their tents : but their unthankful souls loath it , and tread it under foot . And therefore rising up against God , and tempting him , they were destroyed of Serpents , 1 Cor. 10. 9. Note here by the way , 1. The Justice of God. He that brought Manna from heaven to feed them , for contempt of his grace now brings Serpents out of the earth to revenge and destroy them . Rom. 2. 4 , 5. The despising of Gods bountifulnesse , treasureth up wrath . See the same Justice on our selves . How lightly did we in our first parents regard that upheaped measure of bounty and grace conferred by God in our Creation and innocency ? And how justly were we stung to death by the old Serpent for it ? The unthankfull person is the greatest robber that is . 2. See the equity of this Justice on the Israelites : They not contented to murmur against the Lord , set also upon Moses and Aaron his servants , Why have yee brought us into the wildernesse to die ? Now their punishment is answerable to their sin . They transgresse in hot and fiery tongues , and are punished by hot and fiery stings . Venomous words against God and his servants , are revenged by the mouthes of poysoned and venomous Serpents . Doe thou at thy perill sting God and his servants with bitter words , God will have some Serpent or other to sting thee . I am out of doubt , that many great plagues have lingred , and doe , amongst us in this land , for the poysoned and reviling speeches cast against God and his servants every where . We sting his holy profession and servants incessantly , and he stings us with the Scorpions of his Judgements . 3. Beware of being weary of Manna . Never did man complain of plenty of Manna , but was justly stung with want of it . Doe thou complain without cause , and thou shalt have cause to complain . Israel that complains of too much Manna , shall shortly change their note , and cry out of too many Serpents . II. The kind of the disease . The Lord sent fiery Serpents to sting them . Where , 1. Why Serpents ? 2. Why fiery ? 3. Why stinging ? 1. This disease by Serpents lively resembles our disease of soul , which is no other than the fiery sting of the old Serpent , which is the devill , Rev. 12. 9. Our spiritual disease is hence noted to come from that old Serpent at first . Now Satan is aptly compared to a Serpent in five respects : 1. Because he covered himself with a Serpent , when he first stung and deceived mankind . 2. He is more subtle than any Serpent ; crafty to insinuate and deceive , 2 Cor. 11. 3. 14. 3. As a Serpent dwels and lies among thornes , bushes , bryars , and feeds upon dust : so the devill reigns in the thickets and bushes of worldly cares and lusts , and feeds upon worldings , exercising his chief power against them . 4. As a Serpent casts out of his mouth venome and poyson : so the devill casts out nothing but virulent words against God and his Saints , and spewes out after the Church a flood of poyson to drown her . How he blasphemed Job , how he is the accuser of the brethren , how of the head Christ himself , the Scripture declares . 5. As a Serpent is cursed above all beasts , so is the devill , The first cursed creature in the world was this Serpent , and hath ever since remained the cursed head of all cursed rebels and wicked ones , to whose custody and condemnation they shall all be gathered in the last day , Mat. 25. 41. goe yee cursed , &c. 2. Why called fiery Serpents ? Answ. 1. From their colour . Through abundance of poyson they had a shining and glistering skinne , and they seemed as if they had been made of fire . A resemblance we have in our Snakes , that seem to shine and sparkle against the Sun. 2. From their effect . For with their sting they infused such poyson into the bodies of the Israelites , as stirred up in them an outragious heat and fire . Now these diseases are most painful , and so tormentful , as if a wild-fire were in the bowels , feeding upon the bones , marrow , and members . 3. From their end . 1. Because they were appointed by God , and after a sort inflamed and kindled with desire of revenge of the Lords wrongs ; and they so fiercely assaulted the Israelites , as if a raging and devouring fire had seised upon them , which no way they could avoid . 2. That in their punishment they might be admonished , both what a fearful fire of Gods wrath they had kindled by their sin against themselves ; as also that they had deserved a more fearful fire in hell to seize upon their whole man everlastingly . 3. Why stinging Serpents ? Answ. To imply unto us , 1. That sin is the sting of this old Serpent , even a poysoned sting that he hath thrust into all mankind . But with this difference ; in that this poyson is far more general , and the wounds infinitely more mischievous than were those of the fiery Serpents . For , 1. They stung a few Israelites , but not all ; but this Serpent hath stung all mankind , none excepted . 2. They stung the bodies onely ; but these , souls and bodies also . 3. They stung one part of the body ; this Serpent all parts , and whole man. 4. They to a temporal death , this to an eternal . 2. To imply , that sin is the sting of a fiery Serpent . 1. Set on fire with wrath and cruelty , and desire to poyson and destroy us , Rev. 12. 17. 2. Setting on us with fiery darts . For so his temptations are called ( Ephes. 6. 16. ) for three reasons . 1. From the manner and custome of souldiers in times past , which cast poysoned darts , the poyson of which inflamed the wounded bodies , and made the wounds incurable . As now many out of desperate malice poyson their weapons and bullets to make sure with their enemy : So doth Satan by all meanes poyson his darts to speed the Christians soul. 2. Because as fiery darts they inflame and kindle in the heart all manner of burning lusts and sinnes , one of them being but as a spark or firebrand to kindle another . 3. Because they leave for most part a cauterized and seared conscience behind them , as if they were burnt with an hot iron , which makes the sinner stung senslesse of his wound . Whence is another miserable difference between the stung Israelite , and the stung sinner . The former was alwayes felt with grief and pain ; but this often not felt , and so more desperate . 3. The effect of this stinging was death in many : And so the effect of sin is death in all . The stung Israelite had death in his bosome , and no other could be expected : so the guilty sinner is stung to death . In his nature is every man the son of death , and can expect nothing but death every moment . And as the stung person in the wildernesse had no meanes in himself , nor from others , to avoid either the Serpent , or death from it , till God appointed them the brazen Serpent : So the poor sinner was destitute of all help in himself and others , till the Lord appointed Jesus Christ the promised seed , to break the Serpents head : There is given no name else , whereby we must be saved , Act. 4. 12. First , Note hence how deceitful are the pleasures of sin . It is as a sweet poyson : Job 20. 12. sweet in the mouth , but poyson in the bowels . What wise man would drink a draught of poyson for the sweet taste of it ? Wicked men hold sin as a sweet morsel : but sour sauce follows it . Secondly , What little cause we have to love our sinnes : for that is to love our own bane . Prov. 8. 35. He that sinneth against me , hurteth his own soul ; and all that hate me , love death . No sin , but the more pleasing , the more poysoning ; the more delicate , the more deadly . Sin never so much disguised , never the lesse deadly . Thirdly , That sinners are but dead men while they live , 1 Tim. 5. 6. An Israelite stung was but a dead man : So although the reasonable soul in a sinner makes him a man , yet the want of the Spirit of grace makes him a dead man. Death waits upon sin as the wages on the work ; and hell upon death that comes before repentance . Fourthly , A fool he is that makes a mock of sin . Who would play with a deadly Serpent , or make a jest of his own death ? or drink up the poyson of a Serpent in merriment ? or cast darts and fire-brands about him to burn himself and others , and say , Am I not in sport ? See Prov. 26. 18. and 10. 23. and 14. 9. Oh that we could discern our wounds as sensibly as we are certainly stung ! It would make us run to God , and get Moses to goe to God for us , and pray that these Serpemts and painful wounds might be removed . If we saw death as present and as ghastly in our sins as Israel did in their stinging , we would hasten our repentance , and seek after meanes of cure . Sect. II. The Remedy is , First prescribed , Numb . 21. 8. Secondly applied , vers . 9. Thirdly , in the same verse is the effect : they recovered and lived . So then in the Remedy are , 1. Ordination . 2. Application . 3. Sanation , or Cure. I. The appointing hath , First , the person appointing , which was God himself , who devised it and prescribed it to Moses : for God will save onely in his own meanes . So God himself so loved the world , that he gave his onely begotten Son , &c. Joh. 3. 16. This way of remedy and cure could be no devise of man nor Angel. For , 1. The Angels stand still admiring and amazed at it , 1 Pet. 1. 12. 2. Men without a superior teacher cannot conceive it , 1 Cor. 2. 14. much lesse invent it . Secondly , The thing appointed , a Serpent of brasse , resembling Christ in the matter and the form . 1. The matter was of Brasse , not Gold , for five reasons . 1. God ties not himself to the excellency of meanes , but by weak and unlikely meanes effects his great works : And therefore that which had no power of cure in it self must cure and heal , that the work may be known to be his , and not the meanes . 2. The lower and baser the meanes are , the better may the Israelites be led through them , and so beyond them . It was not the will of God , that they should rest in the brazen Serpent , which had no power of cure ; but through it be led by faith unto the Messiah , who onely could cure them . 3. Though it was of brasse , yet it was strong : and signified Jesus Christ ; how weak soever in mens eyes , yet was he , First , the mighty and strong God : Secondly , powerful and able to deliver his people : Thirdly , most invincible and potent also against all his enemies , he is a wall of brasse , and his strength is as the strength of brasse , Rev. 1. 15. 4. Being of brasse , as it was strong , so was it shining and bright : signifying Christ , in respect of his divine and eternal generation , truly shining and glorious . He was the brightnesse of his Father , Heb. 1. 3. the very brightnesse of the glory of God ; excelling all the Angels in heaven , in their clearest glory and brightnesse , Rev. 1. 16. 5. As that Serpent so shined , that the Israelites might look upon it , and their eyes not dazled : so this great glory was so veiled by his flesh and humility , as we the Israel of God might behold it , yea , approach it , and fetch our salvation and happinesse from it . 2. It resembled Christ in the form ; for the form was of a Serpent . 1. A Serpent is of an hateful and contemptible shape and appearance : so was Christ in his own habit , Isai. 53. a despised man , a worm rather than a man ; men saw no beauty in him , but hid their eyes . 2. The Serpent was accursed of God : so Christ lay under the curse of sin for us , Gal. 3. 13. 3. That was but like a Serpent ; in the form of a Serpent , not a Serpent ; it had onely the shape , not the life , sting , nor poyson of a Serpent : So Jesus Christ was the similitude of sinful flesh , but no sinner . No venome or poyson of sin was found in him , neither in his nature nor actions . Rom. 8. 3. he was in the similitude of sinfull flesh , as that of a Serpent , but without all sting or spot of sin . The third thing in the appointment is the end or use of the Serpent . It must be lift up upon a pearch , that all Israel might see it . Which plainly noteth both the kind of death which Christ must suffer , as also the proper end and vertue of it : as in these particulars . 1. Both must be lifted up : So Christs crucifying is called an exaltation from the earth , Joh. 12. 32. 2. Both must be exalted upon wood ; the Pole a type of the Crosse of Christ. 3. Both among the Jewes ; out of the Church is no salvation . 4. Both to be looked upon ; one with the eye of the body , the other with the eye of faith . 5. Both to recover health and life ; one of body , the other of soul ; one frees from corporal death , the other from spiritual and eternal . II. The applying of this remedy was nothing but the looking upon the brazen Serpent : which signified the sinners beholding of Jesus Christ for his cure . The meanes of application of the remedy was the eye of the Israelite : So the instrument of applying the remedy by Jesus Christ , is the eye of faith , which is the eye of the soul. So our Saviour Christ himself expoundeth it ( Joh. 3. ) As the brazen Serpent was lift up , so shall the Son of man , that whosoever believeth in him , &c. That which Moses calls looking on the type , Christ calls believing in himself the truth . Which if the Lord had not purposed to expresse , he could as easily have removed the Serpents , as appointed the making of another ; and as easily have healed them by his word , as by this sign : but hereby affords them a double mercy and cure , one of the body , by the sign , another of their soules , by the thing and truth thereby signified . III. From this application follows a saving effect . The Israelite by looking lived , and received present ease , with freedome from pain and poyson : So the believer looking on Christ by the eye of faith , hath an heavenly life restored ; present ease from the pain of a guilty and accusing conscience ; freedome from the poyson of sin , both the guilt and stain of it . But herein the truth is advanced above the type . 1. That brazen Serpent had not power in it self to cure ; this hath power in it self . 2. Whereas they were cured to dye again ; believers attain a sound cure , never to dye more , Joh. 11. 26. 3 , Whereas that did not alwayes retain the vertue of curing , our brazen Serpent doth ever retain power and vertue for the salvation of believers , looking towards him , to the end of the world . 4. Whereas this brazen Serpent , now a remedy against poyson , was after turned to poyson the Israelites in Hezekiahs time ; which made him stamp it to powder : our brazen Serpent ever remaineth the soveraign and healing God ; as unchangeable in his goodnesse , as he is in his most holy and divine nature . 5. That remained a great while , about seven hundred and threescore yeares , but after was defaced and destroyed : Our brazen Serpent can never be defaced or destroyed , but abides the Saviour of sinners to all eternity . Oh now what a sweet Sermon doth this one type contain of the whole sum and marrow of the Gospel ? what a pregnant testimony and vaticinie is it alone of the death and passion of Jesus Christ , as also of the vertue and merit of the same ? and consequently what a prop and stay of our faith ? what a goade and spurre to drive us to Jesus Christ , in whose name alone we can be saved ? Sect. III. I. Note . What weak , unlikely , and contrary meanes the Lord useth , to effect great things for his Church , and in his Church . Was there any sence or reason to be conceived in all this counsel and ordinance of God in healing thus his people ? 1. Could a Serpent of brasse , a shape onely more heal than hurt them ? 2. Could a dead Serpent prevail against so many living and fiery Serpents ? 3. Shall not this shape and image of a Serpent be so much as touched or applied to the wound ; but the sight of it onely afar off cure a mortal wound really inflicted ? How inconceivable is this to humane reason , which perhaps would count it foolish and ridiculous ? But the Lord ( though he might by many other more mighty and likely meanes ) will by no other meanes effect their deliverance . He that brought in the Serpents could as easily have removed them ; if not that , yet he might have hindered them from biting them ; or he might powerfully of the same poyson have made a remedy : but he chooseth most unlikely meanes . Quest. Why doth the Lord thus ? Answ. For three reasons . 1. He will have his people look for help at no hand but his own , who useth in such meanes to help , as whence no help can be expected but onely divine . Israel now sees , that all the world cannot make a dead Serpent prevail against living Serpents , but that God of all the world , to whom all creatures obey . 2. He will have his people hereby know and acknowledge the power of his Word . For it was not the Serpent , as it was brasse , nor as it was lifted up , nor as it was beheld , that could heal them , but as unto this sign was added , the word , first of commandement , secondly of promise . By vertue of which word the infected persons were cured , Psal. 107. 20. he sent out his word and healed them . Gods word alone can make a Serpent heal , and a dead Serpent restore to life . 3. He will shew the mighty power of his arme , which hath ever by weak things confounded the mighty . See this in examples . When God was to save Noah from the deluge , one would have thought it fit to have reared him up a mighty turret of iron or Adamant , or founded him some invincible building upon some mighty Rock to have resisted the waters : But Noah must build himself a weak Ark of boards and a little pitch , and that must float all the time , and sustain all the waves and billowes without mast , stern , or Pilot , or any the like meanes to preserve it . When God was by Joshua to demolish the mighty walls of Jericho , he bids him not set against it huge engins , or warlike Ramms and batteries to batter it seven dayes together , but he must cast down the walls with looking on them , and win the City by walking about it seven dayes ; and onely blow upon it with Rams hornes , but not lift an hand or weapon against it , Josh. 6. When God sends Gideon against an huge army of Midianites to overcome them , a man would have thought he would have furnished them with armour of proof , and munition fit for the warre , but he puts into their hands trumpets , and pitchers , and lampes within the pitchers , and bids them not fight , but onely make a noyse , and so they conquer , Judg. 7. 17. When God is to foyle that mighty Giant Goliah , a warriour from his youth , who alone ( at the sight of him ) made all Israel run away , 1 Sam. 17. 24. he chooseth not a man of war and prowresse , but a poor shepheard , David , a boy , as Saul calls him , ver . 33. and he not armed with sword and spear as Goliah was , but with a sling , and a scrip , and five stones ; with which when he had overthrown him , he borrowed his own sword to cut off his head . These instances instead of many may serve to shew Gods ordinary custome and delight to effect the greatest matters by weakest meanes , and to advance his own power in weaknesse . This doctrine may be fruitfully applyed to our present times , in which we see such tumults raised against the Church ; such insolencies of the enemy , such hopes , yea , and triumphs before victory . If God give his Church a check , and his people receive a foyle , oh how the enemy laughs , and boasts , and blasphemes as if all were theirs ! but let us raise our faith and confidence in considering these grounds . I God can and doth often work by unlikely and contrary meanes . When he was to multiply Abrahams seed as the starres of heaven , he begins his promise with that precept ; Abraham take thy son , thy onely son , and slay him in sacrifice . What seemed more diametrally or directly contrary to this promise , yet hindered not but furthered it ? 2. Gods word and promise for the present causes of the Church shall be accomplished , either with meanes or without them , yea , against them . God hath determined , and in his word foretold the fall of Antichrist , and destruction of Babylon , Isai. 60. 12. the kingdome that will not serve the Lord shall be destroyed , much more that kingdome which is most opposite to the Lord , as this is . More specially , 2 Thes. 2. 8. whom the Lord shall consume and abolish : There is , both a consumption , and an extinction : The former we have seen , the second as certainly remaines in short time to be done , Rev. 19. 20. 21. The Beast and the false Prophet shall be taken , and their flesh made meat for the fowls of the air . There is more strength in this word of God , than in all Antichistian limbes and captaines . All Babylons Physitians shall not heal her , for great is the Lord who will destroy her . If this be the time it shall forward apace ; if deferred , not forgotten . 3. The cause in hand is Gods cause , against a Kingdome ; 1. Contrary to Christs whole Kingdome . 2 A Kingdome destinated to destruction by God. 3. A Kingdome against which Christian Princes are called to sanctifie their swords , and to fire her , and to return double according to the whores workes . 4. A Kingdome in which every member is an high blasphemer , and ought to dye , no eye pittying them . 5. A Kingdome , an infinite encroacher upon Christian Kings and Kingdomes , and disturber of all their common and publike peace , by claimes to all Crowns , Scepters , Lawes , subjection : but God is with his cause , and therefore it is strong enough . 4. The cause is not therefore at an end , because foyled ; nor farther from victory , because the party seemes weaker , and the meanes incomparable , Judges 20. Israel had the better cause than Benjamin , and more number of souldiers , and were prudent and expert in war , as it appeares by some stratagems set against the enemy ; yet was foyled and broken twice , because , although God had been sought , yet not so seriously as was fit . If the Israel of God had sought the Lord so seriously by fasting , prayer , and sound humiliation , the powers of Antichrist could not prevail . But great are the sinnes of the Church , which must be corrected ; and God will be more earnestly sought to be found in so great mercy . Again , Salomon observed , that the race was not alwayes to the swift , nor the battail to the strong , nor for their strength . Gideons Army may be too many for God to give victory by : Meanes are to be used , not trusted in ; and whether they be likely or unlikely , God will save his Church , either by them or without them . Therefore let the Church look back to that of Moses , Exod. 14. 14. The Lord shall fight for you , and yee shall hold your peace . Sect. IV. II. Moses having a commandement , shuts his own eye , and makes a brazen Serpent , though he had no reason for it . And the people having a word of commandement and promise ; shut the eye of their reason , and open the eyes of their faith , and by beholding this shape of a Serpent were cured ; and found life restored , not by a thing having life , but by a dead thing . Learn how the eye of faith must shut up the eye of our reason ; and having a word of God , look confidently upon it , be it never so unreasonable or improbable . There be four things which a man shall never attain , till the eye of his faith close up the eye of his reason . 1. He shall never attain the true knowledge of divine things . Gods wisdome hath no greater enemy than humane wisdome not sanctified : No men hardlier nor seldomer converted than worldly wise men : as the Scriptures , which say , not many wise , and experience shews daily . What wiser men in the world than the Philosophers and Stoicks of Athens ? but when Paul came to dispute among them of doctrine of religion , he was called a babler , Act. 17. 18. What will this babler fay ? and reasoning among them of the resurrection , he was derided and mocked , verse 32. Was not Festus a wise man , and a prudent Governour ? and yet when Paul preached to him , no other things than Moses and the Prophets had foretold of those sufferings , death , and resurrection , Festus tells him , too much learning had made him mad , Acts 26. 24. John 9. 6. Christ to cure a blind man tempered clay and spittle together , and applyed it to his eyes , and bids him goe to Siloe : A remedy likelier to put out a mans eyes than to recover sight . There was no reason in the earth of the remedy , but onely to try whether the blind man did constantly believe . Yet if the blind man had not wholly resigned himself to Christ , and shut up his own reason ; had not he acknowledged Christ able to doe what he would by what he would ; and to be the same God , who at first put all sences into a piece of clay , and now by a piece of clay would recover his sence , he had never seen , but remained blind still . So every naturall man , born as blind as he in spiritual things , till he wholly submit himself , and subdue his reason to the meanes appointed , shall never see any thing to salvation , but a bide in natural blindnesse still . What hope hath he to be taught by the Spirit , that must give lawes to the Spirit of God ? or what a short ●et-wand is natural reason to measure divine things by ? 1 Cor. 1. 21. and 1 Cor. 2. 14. Why else did these Jews esteem the doctrine of the Gospel scandal , but that reason of flesh would not , nor could behold life and glory in such a base life and ignominious death as Christs was , nor could hold him the Messiah , who was made a curse upon the Crosse , as if he had been crucified through infirmity ? and this vail ( as to them ) remaineth at this day unremoved . And why was Christ foolishnesse to the Grecian , but that reason would not yeild , that life should be fetched out of death , or salvation to be sought in curse and malediction . 2. He that shuts not the eye of reason can never attain faith . There be six things which a man cannot believe , so long a● he sticks to natural reason . First , He cannot believe the Word of God , nor depend upon , but scorn the Ordinances of God in the Word preached , and Sacraments administred , which is the visible word . Reason unrenewed cares not for this foolishnesse of preaching . 1 Cor. 1. 21. And to a carnal man the threatnings of God are like Lots warning to his kinsmen ; he was as one that mocked or jested . A promise to a carnal heart , is as tastelesse as the white of an egge . The wiser men are , the further off they are from believing in a crucified God , or conceiving that by the foolishnesse of preaching , God will save such as believe . Flesh and bloud revealeth nothing . Secondly , He cannot believe the main promises of God , which cannot be comprehended but by the eye of faith , and not by that till the eye of reason be shut up . God hath promised his presence , favour , and love with his children : how can reason conceive the truth of this promise , seeing them in hunger , thirst , wants ; hearing them reviled , slandered , disgraced ; observing them cast out of companies , and societies , as refuse and out-sweeping ; that were their hopes here onely , they were of all men most miserable ? Reason will not be perswaded , that God can send us by hell to heaven , yet that is his promise . Humane reason will never pray , My God , my God , why hast thou forsaken me ? How could Abraham have believed the promise of a son by Sarah , had he looked to natural reason ? Thirdly , He cannot believe the main Articles of faith , that hath not resigned up his reason . Example . Reason will not believe an happy resurrection , seeing the body raked up in dust and corruption , but denies this Article . Reason cannot conceive or believe an eternal life , because it sees it not given but to dead men . It cannot apprehend how the Son of God should become the son of man , or that this Son of man was born of a Virgin without man. And so of the rest . Fourthly , He cannot believe the miracles of Scripture for confirmation of Gods truth and our faith . Natural reason cannot believe that the Sun ever stood still , as in Gibeah , much lesse went back ten degrees , as in Hezekiahs time , 2 King. 20. 11. Or that fire should descend , which naturally ascendeth , and feed upon water contrary to nature , as at Elias prayer , 1 King. 18. 39. Or that fire should rain down ( as on Sodome ) which is proper to water . Or that fire should not burn the three children : Or that water should stand as a wall ( as in the Red sea , and in the river Jordan ) whose property is to be fluid . Fiftly , He cannot believe the work of creation , if he will believe reason ; the universal consent of which is , That of nothing , nothing can be made ; and not anything ( much lesse all things ) out of nothing . To reason therefore it will be incredible , that there should be light before the Sun , or fruits before any rain , as in the Creation . Heb. 11. 3 , By faith we know ( not by reason ) that the worlds were framed by the word of God , so that things which are seen , were not made of things which doe appear . Sixtly , He cannot believe the great work of Redemption . For natural reason thinks it unreasonable , that the life of the Church can be fetched out of the death of Christ. That a man can be justified by the imputed righteousnesse of another , and yet there dwell , so many sinnes in him . Reason will not believe , that one man can recover life by anothers death : no more than one man can live by anothers soul , or be wise by anothers learning , or be cured and brought to health by anothers disease . 3. So long as the eye of reason is open , a man shall never attain sound obedience unto God. For much of that obedience required at our hands is clean against corrupt nature : As the whole doctrine of repentance , of mortification , or watchful and careful conversation , of restraining our selves in unlawful liberties , yea , and in lawful ; all crosses reason . Had Abraham ever sacrificed his son , had he consulted with reason ? Had Paul ever joyned to the Disciples to preach that doctrine which he had persecuted , had he consulted with flesh and bloud , Gal. 1. 16 ? What other reason can be given , that the word powerfully preached is so generally fruitlesse , but that men think they have reason not to obey it , at least not in all things ? They see no reason to be so precise ; nor is there any wisdome to be so forward . Reason tells them they see few great men so strict , and but a few despised men are so earnest . 4. He shall never attain heaven . 1 Cor. 15. 50. Flesh and bloud cannot inherit the kingdome of heaven ; neither doth corruption inherit incorruption . By flesh and bloud is meant the vitiate and corrupt estate of man ; or flesh and bloud severed from the spirit and grace of God ; or the man unregenerate , having onely flesh and bloud . So Mat. 16. 17. Blessed art thou Simon Jonas , for flesh and bloud hath not revealed it unto thee , but my Father . So as here is not required an abolition of flesh and bloud in the being and substance of it , but an addition of new qualities . As in Christs transfiguration was not an extinction of his body , but an accesse of incredible glory ; without which change none can get to heaven . John 3. 3. Ex●ept a man be born again , he cannot see the Kingdome of God. The Apostle adds the reason , 1 Cor. 15. 50. Gods kingdome is incorruptible ; flesh and bloud in it self is corrupted , and so not capable of that kingdome . Therefore to come to heaven thou must be changed in thy will , reason , wisedome and all . Sect. V. To apply this : I. Labour to bring the eye of faith to the word : else shall we be ready to reject holy doctrine ( as absurd and impossible ) as Nicodemus did the doctrine of regeneration . Why else doe most men live no other than a natural life , in the midst of so many supernatural and divine meanes , but that their reason resists the Spirits perswasions ? Why are many wholsome doctrines daily distasted and quarrelled against by our witty men ; but that they think they have better reason to doe as they doe , than any that we can bring out of Gods book ? Why else doe so many fall back to Popery and idolatry , but because they cast off the teaching of the Spirit , and give themselves to another teacher , agreeing with natural corruption and reason ? If a man were to be led onely by reason , and it were lawful to cast off religion , I would choose to be a Papist , by which doctrine it is lawful to be every thing but a sound Christian. Therefore though some Apostates are gone from us , we need not care how many such turn Papists ; for such were and are their gracelesse and lawlesse courses , that it were pity they should be of any other religion , than that which yeilds men so much liberty . II. Pray for that eye-salve wherewith to annoint our eyes that we may see , Revel . 3. 18. This eye-salve is nothing but the spirit of illumination , working sound and saving knowledge in the mind , by which their natural darknesse is enlightned , as eye-salve sharpens and cleares the dim sight . This is proper to the regenerate , that they have received the ●…ointing , which teacheth them all things , that is , all needful things . III See what need we have to captivate our own wisdome and reason , being one of the highest 〈◊〉 and holds i● 〈◊〉 ●…ed against● God , 2 Cor. ●0 . 5. If this be not brought into subjection unto God , we can never become his servants . The Apostle in the same verse sheweth what must be cast down and captivated ; his words are , Casting down reasonings , and bringing into captivity every thought to the obedience of Christ. These reasonings and cogitations ( the froth of humane reason ) must be resisted , yea , remoued . Thou must become a fo●● to be wise . As a full vessel cannot hold any more , and no wise man will offer to pour any thing into it , if he would not spill it : So an heart filled with carnal wisedome , is an uncapable vessel for the Lord to pour his wisdome into , He fils the empty vessel , and teacheth the humble . Obey without reasoning or disputing , though the commandement be never so difficult , or seem unreasonable . Abraham left his own countrey , and went he knew not whether at Gods commandment . One would have thought that this had been folly in him , but that the Scripture acquits him , and saith , he did it by faith , Heb. 11. 8. And in a more difficult commandment he rose early to slay his son , not reasoning the case with himself , nor with Sarah , nor his son , nor his servants . The Disciples when Christ bad them leave all and follow him , did so presently . Here let us consider : 1. How reasoning with flesh resists the commandement . 2 King. 5. 12. Naaman being commanded to wash seven times in Jordan , grows angry , and falls into comparisons of the waters of Israel and Damascus ; Are not Arba●a and Pharphar better than all the waters in Israel ? &c. But had not his servants been wiser than he to perswade him to so small a thing , his reason had returned him without his 〈◊〉 . The young man that came so hastily to Christ , hearing a commandement , goe sell all , and give to the poor ; 〈◊〉 and consulted with himself , but Christ heares no more of him . 2. To follow reason is to follow a crooked rule . But admit it were straight , yet is it defective and too short for mysteries above reason . And if it were straight , and large enough , yet it is a party , and so unfit to be a Judge in cases between God and man. And therefore there is no fit Judge in divine things but the Word , which stands equally affected between God and man. 3. We read much of the blind obedience of Papists in their workes to their rules and Superiours , of things scarce credible , but that themselves have published them in writing . One Masseus a Franciscan , tumbled himself in the dust , and crawled like a childe , because St. Francis said , they could not be converted unlesse they were as little children . Another of our Countrey called Throckmorton , even in the Article of d●●th , was so dutiful to his Superiour , as he would not die without his leave asked : as Everard a Papist writeth in his commendation . Another called Barcen ( as Diego a great Jesuit relates ) was so humble and dutiful , that when the Devil appeared unto him , he ran to meet him , and prayed him to sit down in his chaire , because he was more worthy than himself . The Jesuites are so formed to obedience by Ignatius his rules , that whatsoever service they are set upon by their Superiour ( suppose it never so mischievous ) they must fly up on it without question asked . So as if one of them were talking with an Angel , if his Superiour call him , he must instantly come away . Yea , if the blessed Virgin vouchsafe her presence to one of the brethren , if his Superiour call him , he must presently break away from her , and obey him : as he writes to the brethren of Lusitania , and a thousand such . To what end name I these follies , but by Popish and wicked superstition to condemn our heavinesse in Gods Commandements ? They must shut their eyes of reason and discretion to obey their Superious : We must dispute all in our obedience , which ought to be absolute . Their wicked commandements must not be laid in any scales to be weighed : We will weigh all Gods Commandements in our own false ballances , and so they become too light , and unworthy of obedience . 4. There is not the most heretical doctrine or opinion that ever was , that found not Patronage and protection in the corrupt reason of man. Not to speak of damnable Arrians , or Nestorians , or mad Manichees ; come to the heresie that now reignes , and see the truth hereof in it . Quest. Why hath the leaven of Popery spread and soured the whole lump of the Christian world , and enlarged and fixed it self in all Countries for so many hundred yeares ; that even in Countries , above a hundred yeares reformed , it gets round ; and neither severe Lawes can master it , nor time cast it out ? Answ. Surely because it is a devise of humane reason , upholding humane reason , and upheld by corrupt reason , which first set it up . See it in parts , and in whole . First for the parts . 1. Seemes it not good reason to choose , defend , and stick unto our forefathers religion ? for so the old Idolaters thought : Jer. 44. 17. they would still sacrifice to the Queen of heaven , because their fathers did so . But Paul would not consult with flesh and bloud in matter of religion ; nor Abraham with humane reason : This their reason also is as absurd in true reason , as if a sonne were bound to put out his eyes because his father was blind ; or never to enjoy liberty , because his father was in prison , or dyed in a dungeon . 2. The doctrine of merit and justification by workes , runs with nature , as ( Luke 18. 18. ) in the young Pharisee , Master what good thing , &c. for fain would it finde some goodnesse in it self to demerit God : whereas the second Commandement saith , God shewes mercie to thousands in them that love him , and keep his Commandements . The Lords Prayer also teacheth us , to pray for daily bread . A likely thing , that he can merit life eternal , that cannot merit a crum of bread . 3. The Intercession of Saints , and worshipping Images , stands onely on the legs of humane reason against divine wisdome . Carnal men would see their god , and turn his glory into the similitude of a calf , or other creature . And is it not reason we should have Mediators ? For why should every rude fellow thrust into the Kings presence , and not first make way by some of his Court ? But divine wisdome saith , there is but one Mediator , and that we must come to the King by the Prince onely ; and it is high treason to come by any other . 4. Carnal reason teacheth , that every man is full of doubting , and therefore no man can certainly believe the remission of sinnes , or be assured of his own salvation . But divine reason teacheth us , that this doubting destroyes not faith , but exerciseth it ; and in our Creed we believe remission of sinnes , and eternal life ; which is more than to believe in general as devils doe . Secondly , for the whole doctrine and religion of Popery , how plausible is it to the natural man ? For , 1. What easier faith than to believe as the Church doth , no matter what ; without any knowledge or faith of their own ? How at one blow cut they off all paines in getting assurance , holding or increasing of faith ? 2. What an easie principle is it , that to be ignorant is to be devout ; and that it is vain labour which is spent in the Scriptures ; as Hosius saith ; and that they are the books of Hereticks , and they Hereticks that read them . What need we be at any paines to read , study , and meditate in the book of God night and day , as the Saints have done ? How was the Holy Ghost deceived , yea , and holy men , who have studied in Gods Law night and day ? 3. How pleasing i● it to nature , to deny it to be so corrupt as it is ; to say , it is but half dead , and being a little helped can keep the Law , and come out of Gods debt ? whereas , Eph. 2. 1 , and 5. what can a dead man doe but rot ? 4. How pleaseth it nature to offer release from sin , from hell , from p●rgatory for money ? Who would not whore , swear , prophane the Sabbath , resist Magistracy , riot , &c. if for a little money he may have licence ? What hypocrite would not give thousands of Rams , yea , the first-born of his body for the sin of his soul , Mic. 6. 7 ? 5. Whereas the Word layes a continual care of keeping the heart and thoughts , how doth that doctrine please nature , that unlooseth it from this care , that requires no pain to keep the heart , or to keep out the first motions of sin : which ▪ they say , is no sin ? Which makes many sinnes venial in their nature , put away with a light sigh , a knock on the brest , or an Ave Mary : that a man may lye in sport , or officiously by equivocation , that to 〈◊〉 a small thing is but a venial sin ? S●lomon saith , a fool makes a mock of sin . To conclude , that must be a natural and sens●el religion , which any thing but Gods Word sets up , and holds up , but this is neither set up ▪ nor held up by it , for where Gods Word comes , down goes Popery . It could never ●bide the breath of Gods mouth , which blasts and destroyes it . 5. Where doctrine is truly taught and believed ▪ natural reason raiseth strong ramparts against the practise of it . Fo● else why doe many Protestants walk after the lusts of their hearts , as the Gentiles , Eph. 2. 3. but because they captivate the Commandement to their own reason , and limit and confine the wisdome of God within the bounds of their own carnal wisdome ? 1. Our Gentry have reason to say , that the word in general is the rule of good life , but bring this rule close home unto them to reform their fashions , to leave their strange apparel and painting ; their vain discourses , their idle complements , their gaming , their service of pleasure , and unfruitful spending of their times : Oh now they have reason to scorn and chafe against the rule , and him that holds it before them . What reason he should be so strict , lesse reason they should be as strict as he ? They know how to put on their clothes , how to behave themselves every where ; and are wiser than to follow such rules as would make them as despised as himself is . Alas , that the wisdome of God shall be a rule onely for our judgements ; but reason must guide our practise ! 2. Ordinary hearers think they have reason to professe religion so farre as they may thrive by it , and prosper in the world ; whose godlinesse is gain , To trust God so farre as they see him in some sort , else not : To favour religion and religious persons when times doe ; else not . To avoid pernicious and dangerous sinnes which law revengeth , as murther , adultery , theft ; but not covetousnesse , not usury , not swearing , not unclean lusts . Herod will not part with his Herodias . Ahab hath no reason to respect Micah when he prophecies evil to him . 3. Tradesmen oppresse , cosen , lye , deceive , &c. because they have reason to make the best of their own . What reason but they may serve a Customer upon the Sabbath , so they come to Church ? They have reason to slip all opportunities of grace all the week , because they must walk diligently in their callings the six dayes . Thus reason steps in , and thrusts aside the practise of that , which men in judgement hold not for good and necessary ; and like Evah , still longing after forbidden fruit . Thus of the second observation ▪ Sect. VI. III. Seeing all of us in this wildernesse are stung with the old Serpent , what are we to doe to be cured ? Answ. We are to doe five things . 1. We must feel our selves stung with our sinnes , and confesse our selves stung ; for so must the Israelite before he could be cured . We must feel the poyson and pain of sin ; and First , That this poyson hath not seated it self in one place , but hath crept and diffused it self through all our parts . For therefore it is called venenum , quod per venas eat . And as the veines and bloud run through every part of the body , so sin through every part of the man. Secondly , As poyson never rests till it come to the heart , and there strikes and corrupts the fountain of life : So our sin hath mortally wounded our very hearts , and strikes at the life of grace in the soul. Thirdly , As poyson inflames the party with an incredible thirst , having overcome natural moisture , and eaten up the spirits : so sin in the soul workes an utter defect , and dries up all waters of grace , and makes the sinner insatiable in drinking up iniquity like water . Fourthly , As poyson not prevented brings speedy and certain death , but not without extream pain and intolerable torture : so the poyson of sin unconquered brings certain and eternal death , attended with horrour of conscience , desperate feares , and torments most exquisite . Thus must we labour to feel the sting of our sin in all parts , farre more mortal than the most venomous stings of most direful Serpents . 2. When this people felt themselves stung so deadly , they come to Moses for counsel : so must thou depend upon the Minister for direction , as they upon Moses . Never was man sensible of this sting , but he would run to the Ministers . Acts 2. 37. when they were pricked in their hearts , they said to Peter and the rest , Men and brethren , what shall we doe ? Acts 16. 30. the poor Jaylor being stung , and being sensible of his pain , came trembling and humbling himself to Paul and Silas prisoners , saying , Sirs , what must I doe te be saved ? A conscience truly wounded will seek to God , to his Word and Ministers ; for it knowes that God woundeth and healeth . The feet of him that brings good tidings are beautiful to an humbled heart , even as an experienced Physitian to a sick party , who else were sure to be lost for want of meanes . What marvel if a soul truly sensible of his sting and pain can run to Gods Ministers ; when a counterfeit humiliation can make as hard hearted a King as Pharaoh run to Moses and Aaron , and beg prayers of them ? A marvellous thing then that of so many thousands stung so deadly , so few are sensible ; that so few trouble Moses or the Ministers with questions concerning their estates . Some stung and guilty consciences not supported by faith , in touch of sin and sence of pain ( like a Doe shot with an arrow ) run every way but the right for ease . Some with Asa send to the Physitian to purge away melancholy . Some with Saul send for musick , esteeming soules sicknesse but a sottish lumpishnesse . Some run into the house of laughter , and wicked play-houses , to see and hear the Lords Sampsons and Worthies derided , not without haynous blasphemy . Others fall a buildding with Cain , or set upon other imployments , perhaps it is but an idle fancy . Some run perhaps to the Witch of End or , in the mean time send away Paul , as Felix , or run against Moses and his Ministers : But comfort can they have none but from God and his Word : had not thy Word ( saith David ) been my comfort , I had perished in my trouble . All the Physitians in the world , all the Musitians and Magicians , put together , nor any other meanes could help a stung Israelite ; he must come to Moses when he had done all he could . All other by-comforts are worm-eaten , and as cold-water to cure a dropsie , or as a cold draught to cure a poyson . Some few there are that come unto us , who , we are sure , had never sought to us more than others , had they had so little sence of their sting as others have : as the Israelites had never come at Moses , had they not been stung . Let them be comforted in that they have gone the right way to fetch their comforts , which is from God and his Word , and not from carnal men or councels . The Lord in mercy hath brought them light out of darknesse : for pitty had it been they had wanted the sting of affliction , that hath driven them to God , and to his Word , and Servants . 3. Coming to Moses , wherein doe they imploy them ? what questions move they to him ? Numb . 21. 7. Oh their sinne troubles them , which they confesse in general , we have sinned ; and in particular , we have spoken against the Lord , and against thee ; and then pray him to help them in removing the Serpents : So thou being stung , when thou comest to Gods Ministers must be conversant in fruitful and edifiable questions ; thou must be free in confession of such sins as are the likely cause of thy trouble ; and intent and busie how to be rid of the Serpents , and the sting and poyson of thy sins . Thou will be careful to know how to get ease of heart , and quietnesse of conscience from the pain and sting of sin . So the converts Act. 2. and so the Jaylor , What shall I doe to be saved ? The fault of many is when they have meanes of counsel and comfort present with them , to waste their time in trifling and curious questions , and impertinent to the cure of the sting of the Serpent . Questions which are like Crafishes , in which is more picking than meat . Questions meerly idle , the resolution of which helps them no whit to ease , or to heaven . An humbled heart will not so lose his time , nor dwell in toyes and unnecessaries , to thrust out things more profitable . A wise heart will not for a shadow forgoe the substance ; but will be much in that question of the young man , Master , what may I doe to inherit eternall life ? what may I doe to be saved ? what may I doe to be rid of this Serpent , and of that , of this sin and of that ? How may I doe to get mastery of my corruptions ? In going to Gods Ministers , let thy errand be the same with the Israelites in their going to Moses ; how to be rid of the Serpents . 4. Moses directs them to the br●zen Serpent erected for their cure ; for Moses himself cannot help them . Moses law cannot cure them ; that rather sharpens the sting , and thrusts it deeper into the flesh and spirit . He directs them to no merits or works of their own to cure them ; for their merits brought in those poysoned stings among them ; but he sends them quite out of themselves to Gods ordinance , which was the brazen Serpent . Thou art never in the way of cure , till thou art sent out of thy self ; out of the Law and works of it , which now cannot justifie ; till thou comest to the Evangelical brazen Serpent , there is no hope of cure . As the Israelite could never be cured till he acknowledged the brazen Serpent the onely meanes : so no more canst thou , till thou acknowledge Jesus Christ the onely healing God ; and that there is no other name in heaven or earth to be saved by , but the name Jesus : Onely Christ , onely Christ , said that Martyr : for he onely can give a perfect righteousnesse : he onely can cover our imperfections : he onely being no sinner , could conquer sin : he onely by dying could conquer death : he onely by entring into the grave could sweeten it : he onely by sustaining the sorrows of hell could shut hell for all believers . Had Moses sent the Israelites any whither but to the brazen Serpent , he had deluded them , and they had lost all their labour . Who now is so void of judgement , that cannot discern whether our Religion , or the Roman , be the antient and true Religion of Moses and the people of God : If a man stung with the Serpent come to us for counsel and cure , as they to Moses , we send him ( as Moses ) out of himself to Christ onely , the true brazen Serpent . Our doctrine leads him out of himself , out of his own merits , out of external works and ceremonies unto Christ who is our peace , and left his peace unto believers ; and by this meanes , through Gods blessing , the Patient attaines true tranquility of mind , and inward peace of conscience : and rejoyceth with an unspeakable and glorious joy for his recovery , as the Israelites did in theirs . But let a man stung in conscience goe to a Roman teacher , he leads him any way but the right , any whither so not to Christ. Instead of Gods certain direction in the words of the Prophets and Apostles , which testifie of Christ the onely brazen Serpent , they send him to unsound and uncertain speculations , fables , traditions , equal ( say they ) to Scripture ; and some of them say , far better . Instead of Christs satisfaction and merit , they send him home to his own merits and satisfactions ; by which ( say they ) he may apply the satisfaction and merit of Christ. But in case he be so bad as he have no merits of his own , the Church hath a Treasury of other mens merits to dispense by taile , so he will come to the price . So he may buy oyle enough to fill his lamp out of the Popes Exchequer or Burse , filled to the top with works of supererogation . But if he make some scruple of this ; least the wise Virgins have not enough for themselves and others , then they may have the sacrifice of the Masse not to fail , but never apply that one and onely sacrifice upon the Crosse it self . Now whether of us agree with Moses ? 5. As the Israelite must look up to the Serpent lifted up : so must thou look up and behold Christ lifted up . This must thou doe two wayes . First , on the wood of the Crosse : Secondly , on the Throne of the Kingdome both of grace and glory . Behold Christ lifted up , not in his abasement onely , but in his advancement . First , in the Kingdome of grace , as he is lifted up in the Word and Sacraments . In which Christ is mightily declared the Son of God , and preached the Saviour of the world ; Gal. 3. 1. among whom Christ was crucified . Secondly , in his Kingdome of glory raised from the dead , ascended into heaven , and exalted at the right hand of God above all principalities and powers ; Phil. 2. 9. God hath given him a Name which is above every name . Now the looking on Christ thus lifted up , is the act of faith , not a bare intuition , sight , or vision , as to believe that Christ was thus exalted on the Crosse , and in his Kingdome , but it is apprehensive and applicatory , and to believe in Christ crucified and glorified . This looking hath three things in it . 1. To believe that he was the Son of God and son of man , our Immanuel 2. That he being so , was lift up , for the salvation of believers . 3. That my self assuredly trust and depend on him alone , as the onely author ▪ meritour , and bestower of salvation . This is Evangelical looking on the Serpent . Now because this looking is the principal thing in the cure , we will consider , 1. How this looking cures us . 2. How we know we are cured by our looking . 3. Motives to stir us up still to look on our Serpent . Sect. VII . I. When the Israelite comes to Moses and asketh , Oh what shall I doe to be saved from death , being so deadly stung ? A full answer to this question was , goe look upon the brazen Serpent , thou shalt be whole . So if an humble soul ( suppose the Jaylor ) shall come to the Minister as Paul or Silas ; Sirs , what may I doe to be saved ? the direct answer to this question is , Believe in the Lord Jesus Christ , and thou shalt be saved , Act. 16. 31. and , yee are saved by faith : and , Thy faith hath made the whole . Quest. But how doth faith save us ? Answ. Not as it is an excellent grace , nor as any work of ours . We are not saved and cured for believing , but by believing . 1. Because faith is the condition of the Covenant , and of our cure ; as looking was the condition of the cure of the Israelite . For it was not the having of a Brazen Serpent , nor the lifting it up could cure ; but the Israelites looking upon it : so it is not the hearing of Christ , nor the lifting of him up in the Ministery , nor knowledge of his merits can save , unlesse they be received by faith . A potion never so vertuous is fruitlesse if not taken . As meat uneaten ; so is Christ not digested and applyed by faith . 2. Faith cannot cure , considered simply in it self as a quality , or vertue , or gift , or habit ; but considered relatively with his object , which is Jesus Christ , the Lord our righteousnesse ; for faith is the eye of the soul. But as it was not the eye of the Israelite , but the eye set upon the brazen Serpent that cured him : so here , faith upon his object cureth , because onely faith draweth vertue from Christ , as in the Syrophoenician , who touched Christ and was cured ; but not by touching , but by believing . More plainly in this comparison . As a Jewel included in a Ring enricheth a man or healeth him ; it is not the Ring doth it but the Jewel , and yet none have the Jewel without the Ring : So Jesus Christ is the onely Jewel and antidote against the deadly poyson of sin . This Jewel is included in the Ring of faith . Now it is apparently Christ the Jewel that justifieth , enricheth , cureth ; but we cannot have him without the Ring of faith which includeth him . So as faith saveth and justifieth us onely as a meanes , suppose the hand of the soul to convey Christ to us for justification , which no other grace can doe . So not faith , but Christ applied by faith , that saveth and cureth us . 3. As no Israelite could be cured but by his own sight of the Serpent ; and no man could be cured by another mans looking or seeing it : So must every just man live by his own faith , Hab. 2 ▪ 4 No ma● can be saved by anothers faith , or the faith of the Church , but by his own special faith , believing in particular , upon assured grounds , the remission of his own sinnes . II. By what marks may I know that I have looked on this brazen Serpent for cure . Answ. By four marks . 1. If thine eye have been rightly affected ; which will appear in four particulars . First , If it be a discerning eye , cleared to see in Jesus Christ two things ; the first his power ; the second his will to cure . That he is able to help , being the mighty God ; and that he is willing to cure , being a compassionate Saviour , who himself was stung to death , that he might have compassion on them that are stung , Heb. 2. 18. Secondly , If it be a mountfull eye . He that had seen the Israelites ●…ing about the bra●en Serpent , should have seen many a 〈◊〉 falling , and heard many a deep gr●an , and pittiful complaints of their deadly pain and poyson . Hast thou come to Jesus Christ with sorow in thy heart , with teares in thy eyes , with lamentable groans and complaints of thy misery by sin ? this is to look upon him for cure . Zach. 12. 10. the members of the Church shall ▪ behold him and mourn , as a man for his onely son . Such lookers on him , he looketh upon and easeth , Mat. 11. 28. Come unto me all that are weary and heavy laden , and I will ease you . Thirdly , If it be a wishing and oraving eye : for there is affection as well as vision in the eye . As the lame man that lay in Solomons potch ( Act. 3. 5. ) wistly looked on Peter and John , expecting to receive something from them : so no doubt did the Israelites on the Serpent . And so must thou hold on waiting and expecting sound cure from Christ , and take no denial till thou be fully cured ; for so did the Canaanitish woman prevail . Fourthly , If it be a faithfull stedfast eye ; a believing eye carries cure from Christ. Christ was wont to ask some of his Patients that came for cure , if they did believe he could help : and in the cure , According to thy faith be it unto thee : and after the cure , go thy way , thy faith hath made thee whole : and much more works he the cure of soules by meanes of the parties faith , and not without it . 2. If the sting were gone , and the poyson of the Serpent abated , this was an infallible sign that the Israelite was cured . Consider if the power and rage of sin be removed , the guilt of it gone by justification ; if the poyson and stain of it be abated , and daily abolished , now art thou in the way of cure . But if the poyson remain , that sin lives in thee , prevailes , and raignes in thee , and commands thee as formerly ; thou hast not yet looked on the Serpent for cure . Justification and Sanctification are inseparable . 3. A ceasing of pain , and ease and comfort restored ; which when the Israelite felt , it was a sign he was cured : So if after sense of pain and grief of spirit , thou hast received sound peace of conscience , joy of the holy Ghost , and comfort of a good estate in Christ , that thou art able upon good grounds to challenge thy righteousnesse in Christ , and maintain thy self sted fastly assured and cheared in Gods mercy , and the goodnesse of an excusing conscience ; thou hast now looked upon Christ , and Christ upon thee , for perfect cure . 4. When the sting with the pain was gone , the Israelite could goe as strongly and chearfully about his businesse as ever before ; he had new life , new strength , new motions , by which he might be sure he had looked upon the Serpent : So if thou canst find so happy a change in thy soul , as new life , new motions , new actions , new affections , and in a word , the whole renewed nature ; all these are the fruits and effects of thy faith , and faithful beholding of Christ , and of his looking upon thee . Of this new obedience and renewed strength of a Christian having lately spoken , I passe it over more briefly . III. Motives to stirre us up to this looking upon our Serpent , are : 1. Nothing else can cure us but Christ. The Israelites had Gold , Silver , Manna from heaven , Water out of the Rock , yea , the Ark , the Oracle ; but none of all these can help them , onely the Serpent must cure them ; no sight else can cure . Thou mayest see Gold , Silver , Lands , Friends , Playes , Pleasures , nay couldst thou see Heaven it self without Christ , there were no help or cure in it . In respect of this sight the Apostle counted all things losse and dung ; and desired to see and know nothing but Jesus Christ and him crucified , and lifted on the wood . 2. No not Christ himself can cure without this looking and faithful beholding him : as the brazen Serpent not looked on , healed not . The want of the eye or sight disabled the Israelites from cure , though the Serpent were by them : so the want of faith disableth God after a sort , and Christ himself from doing a man any good , Mark. 6. Christ could doe no great cure in Capernaum because of their unbelief . Neither can any ordinance of God doe him good that wants faith : no more than this Serpent ordained by God , could doe a blind Israelite good . If we should send a man to the Word , it must be a word of faith must doe him good : that is , not onely because it is a begetter of faith , but because it must be mingled with faith , else it proves unprofitable , Heb. 4. 2. If to the Sacraments if he bring not faith , they are not to him the seales of faith , but as seales set to blanks . If to Prayer ; it must be a prayer of faith that is available , Jam. 5. 15. If to good works , and good life ; it must be a life of faith , led by faith ; for the just must live by his faith . If to the Church of God ; he must be of the houshold of faith , else he shall be but as Judas among the Disciples , Faith must be every where diffused , to walk by faith , live by faith , and die in faith , as the Saints in former ages have done for our imitation . 3. We must hold on this expectation on our Serpent , as the Israelites did till they were perfectly cured . And because we can never be perfectly cured in this life , but onely in part ; we must still look up to Jesus the Author and finisher of our faith , Heb. 12. 2. till we be fully and perfectly healed . Hence it is , that the Lord will never have this Brazen Serpent taken down as the other was after a short time , but hath appointed the Ministery to lift him up , and hold him perpetually before our eyes so long as we are here below , and enjoyned us the constant use of it all the while we are in this wildernesse , which were needlesse if we had once attained our perfect cure . This is a strong motive to hold our eyes fast fixed upon Jesus Christ , till we come to enjoy him as he is ; when all Ministery shall cease , and the Lamb shall be all in all . Sect. VIII . From this so excellent a figure ariseth a bright Sun of light and comfort for all the faithful . 1. The Israelite that could look to the Serpent , if his eye were never so tender , weak , or dim , yet was cured . Thou that art the weakest believer , be comforted , thy weak faith shall save thee , thy smoaking flax shall not be quenched , but cleared to farther brightnesse . Thy weak hand shall be able to receive and hold the gift of righteousnesse and eternal life . It is not the greatnesse of thy faith that saves thee , but the truth of it . Yet with this caution . If it be true it will strive to encrease . And if there be so much comfort in weak faith , how much is there in strong ? 2. The Israelite stung never so often , if so often he did look on the Serpent , so often he was cured . Oh singular comfort ! Thou that renewest thy sins every day , and every day goest over the same frailties , renew also thy faith daily , and thy repentance , and thou art safe . That brazen Serpent lost his vertue of healing , but our Brazen Serpent never loseth his . If thou sinnest seventy times seven , and so many times returnest by faith in Christ , and say , It repents me : by this looking upon the brazen Serpents all those wounds shall be cured . Yet with this caution . That as he had been a mad Israelite , who because there was a Serpent set up to cure him , would therefore run of purpose among Serpents to be stung by them : So is he no lesse witlesse a Christian , who therefore willingly makes his sin abound , because grace hath abounded . A mad man he is , that will therefore break his head , or wound his members , because he hath a soveraign plaister by him . 3. The Israelites stung never so deadly , never so desperately , never so long wounded , yet looking on the Serpent were cured . If thy sins be as red as scarlet , and never so great : if in thy sense some one of them deserve a thousand hells , and the guilt of it or them rings continually in the eares of thy conscience , frighted with feares of hell and death ; if thy sins be festered and of long continuance : Now come to the Brazen Serpent . Never was any Israelite that could look on the Serpent , sent away uncured : But there is ten thousand times more vertue in Jesus Christ , than in ten millions of brazen Serpents ; onely look on this Serpent by the eye of faith , turn from all thy sins , and be saved . 4. The Israelites looking on the Serpent brought present cure and ease , and they went away rejoycing . If thou believest in Jesus Christ , thou art perfectly cured . As Christ was wont to say to his Patients , so I say to thee , Goe in peace , Thy faith hath made thee whole . Onely this grace can quiet the heart distressed , and can keep it from sinking , as once it did Peter , Mat. 14. 29. In this is the beginning and accomplishment of thy happinesse . The converted Gaolor went away rejoycing that he and his house believed , Act. 16. 34. Now if one sight of faith in this our absence from Christ be so joyful a thing : what shall the sight of fruition doe in his presence ? 5. The Israelites having once the brazen Serpent , cared not for the fiery Serpents . They might sting them now , but not much hurt them ; they might now poyson them , but not kill them : So the believer looking to the true Brazen Serpent , may triumph over the old Serpent , and all the serpentine seed : and say as the Apostle teacheth , 1 Cor. 15. 55. Oh sin where is thy sting ? Oh hell where is thy victory ? Nay , Thanks be to God , who hath given us victory by our Lord Jesus Christ. Great was the power of the Israelites looking upon that Serpent ; for when the fiery Serpents were present , it made them powerlesse , and not hurtful . Greater is the power of faith in the Lord Jesus ; which though our sinnes in themselves are most venomous and poysonful stings , and such as we cannot be rid of them ; yet it so blunts them , and makes them so powerlesse , that they kill us not : nay , that they hurt us not : nay more , that they help us , and make us better ; more humble , more wise , more watchful . Thus our good God ( who out of the most infinite curse of Christ his Son on the Crosse , brought forth to us the most infinite blessing which fills heaven and earth ) doth out of our cursed sins bring forth his own glory , joyned with our greatest good . For which , as for all other his unspeakable mercies unto us , be praise given in all Churches , and from henceforth to all eternities . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A64249-e150 J. Lambert Martyr . Epist. ad Romanos . 1. 2. Rom. 10. 4. Cont. Jul. 9. De cibis Jud. c. 5. Cont. Faust. Advers . Jud. Heb. 13. 8 John 14. 6. Notes for div A64249-e900 Heb. 11. 2. Eph. 4. 5. M. Min. Fel. Octav. Rom. 11. 26. Ludov. Coeretus : 1553. Notes for div A64249-e5970 Christ the truth of legall shadows . Introduction to this Treatise . 1. 2. 3. 4. Sacramenta sunt mutata , non sides . August . 5. God appointed a multitude of ceremonies to the Iewes for 5. reasons . 1. Velata sunt ista , done● aspiraret dies , & removerentur umbrae . Aug. 2. Grace in the new Testament specially , how . Ceremonies called shadows , for 4. reaseus . 3. Non ex opereoperato . 4. Use of them to the Iews . 5. Gods wisdome in appointing them . The generall division of this Treatise . Adam a type of Christ , in four things . 1. Uterque ad imaginem Dei conditus , uterque Deo charissimus . 2 Primus ecclesiae doctor audiens immediate a Deo quae ecclesiae erant proponenda , ita et Christus . 3. 4. Use 1. The Ministery reverend for antiquity . 2. Antiquity of the doctrine offres grace . Quod antiquissimum , verissimū . Tertul. 3. Seek life by Christs death . 2 Cor. 4. 6. 4. Get into Christ the second Adam , as thou art sure of the first . Motives . 1 Cor. 1. 30. Noah a type of Christ , in seven respects . 1. 2. Differences between Christs and Noahs righteousnesse . Christus i am perfectus : Noah currens ad perfectionem . August . 3. 4. Noahs Ark and Christs : 6. resemblances . 5. 6. Sacrifice of testification and of satisfaction . 7. Mat. 3. 16. Use 1. Preserve integrity in the worst times . Math. 5. 16. 2. Sins which are signs of Iudgement approaching . Math. ●4 . 38 2 Pet. 3. 20. 3. Comfort to be had in Christ our Noah . Ps. 119. 71. Psal. 46. 2. Arca tandem ex deluvio liberatat fic Ecclesia . ▪ Arca cessante diluvio in monte requievit : Ecclesia mundi fluctibus cessantibus in coelesti monte . Melchizedek a type of Christ , in 4. respects . 1. 2. Peace by Christ most excellent . Hebr. 7. 3. Heb. 7. Luk. 1. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoc. 〈◊〉 . 11. Melchizedek quoad Scripturam : Christus quoad ▪ natuvam . 4. Ego reficiam vos . Preheminence of Christ's Priesthood above Aarons . Psal. 110. 4. Use. 1. Christ greater than Abraham . Use. 2. Comfort by Christ our Melchizedek . M●gnum in 〈◊〉 habe●●m ●atro●um . Use. 3. We are blessed by our Melchizedek . Use. 4. By our Melchizedek the Church abides for ever . Use. 5. Excellency of Christs Priesthood above the Leviticall . 6. Sin not to be accounted slight , whose sacrifice is so costly . Isaac a type of Christ in five respects . 1. 2. 3. Et Isaac Christus erat & aries Christus erat . Isaac sibi ligna portabat : Christus crucem propriam bajulabat . Pro Isaac aries , &c. Aug. Act. 2. & . 4. Cervamat●tina . Ob moli● magnitudinem . Ob peccatorum molem . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. Similitude of Rebeckahs marriage , and the Churches . How Christ meets his Church . Vse . 1. A pattern of obedience . Non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Christus tantum : tamen quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , etiam propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Two rules for our obedience . Use. 2. A type of our resurrection . 1 Cor. 15. 12. Use. 3. Matter of sweet consolation . Use. 4. Look for help , though the case be desperate . Luke 24. Gen. 22. Deus providebit . Ioseph a type of Christ 4. wayes . 1. Gen. 30. 24 Luke 1. 18. Decorus facic , pulchrior mente . Gen. 41. 38. Gen. 49. 22 Isai 53. 10. 2. Gen. 37. 15. Gen. 41. 42. Ioh. 6. 37. Gen. 45. 24 3. 4. Use 1. No newes for good men to be hated for their excellency . Use. 2. All sufferings of the godly come of God. Ordained by him . Ordered , and how . Use. 3. Comfort by Christ our Ioseph , manifold . Use 4. Doe to Christ as Iosephs brethren to him . Moses a type of Christ 4. wayes . Similes , non pares . 2. Office of Moses and of Christ. Execution faithfull for matter and manner . Non redemptionis , sed relationis . Dum extendebat manus Moses praese serebat typum ejus qui crucifixus est pro nobis . Nam quem ad modum serve extendente manus cecidit Amalech , ita cum dominus manus extendit , dissoluta est acies diabol . Theodoret. in Exod. Ioh. 5. 45. 3. Suffering of Moses and of Christ. Exod. 2. 14. 4. Actions of Moses and of Christ. Use 1. Our doctrine is of God. Use. 1. Be faithfull in doing thy office . Use. 3. Shew faith in the fruit of it . Use. 4. Assurance of our resurrection . Joshua a type of Christ , five ways . 1. Saviours . 2. Calling . 3. Miracles . 4. Valour . 〈◊〉 Uterque magnus miraculis , magnus triumphis . Ambr. de offic . lib. 2. cap 20. Moses non pugnat cum Amalecitis sed Joshua , Exo. 17 10. fig. quod non lex nos ab hostibus liberaret , sed Iesus Christus . 5. Actions . Use. 1. A fearfull thing to be an enemy of the Church . Vicisti Galilae . Qui non faciunt Dei voluntatem , de iis fit Dei voluntas . Use. 2. Comfort in our salvation accomplished . Use. 3. Duties we owe to Christ our Joshua . Use. 4. Conditions to be observed in going to heaven . Vincenti dabo . Rev. 2. Sampson a type in 4. respects . 1. Conception Nazarite . Growth in Spirit . 2. Actions . Christianorum processit examen instar apum . August . ser. 107. de temp . 3. Sufferings . Stratagems and victories . Use. 1. Judge none by outward calamities . Or inward . Psal. 37. 15. 22. 1. Use. 2. Strange means used by God for the Churches good . Use. 3. Our victory stands in patience & passion . Illic ' qui caedit & superat ; hic qui caediur & perfert , I llic qui vicissim ferit ; hic qui alteri maxillam praebet : non in ultione , sed patientia victoria ponderatur . Use. 4. Fourfold comfort to Gods people . Christ a mightier and better Deliverer , than Sampson , in six things . Psal. 37. 9. Use 5. In Gods cause contemn ▪ greatest perill . Injussu Dei , privato affectu . And prepare for death approaching ▪ Five things specified in which David was a type of Christ. 1. 1. Person . 2. 2. Calling . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 18. 44. Four graces wherein David and Christ excelled . Confilium , fine fortitudine & magnanimitate , inane . 4. Sanctification eminent in Christ three wayes . 3. Warres . Followers . Enemies : open and secret . Victories . 4. Kingdome . Entrance . Psal. 118. 22. Administration . Eternity . Ps. 132. 12. Psal. 18. 49. 5. Office Propheticall and Priestly . 1. Matth. 5. & 6. & 7. Use. 1. Enter upon no office without assistance of the Spirit . A note of it . Rom. 8. 9. Use. 2. Christ the true King of the Church . And nine waies more excellent than David . 1. Originall . 2. Unction . 3. Titles . Rex regum , & Dominus dominantium 4. Scepters . Rev. 19. 15. 5. State. 6. Absolutenesse . 7. Iustice. Ex allegatis & probatis . 8. Meanes of upholding it . 2 Cor. 10. 4. 9. Things to be attained . Rom. 14. 17 Quid regium vides ? videsne coronam aliam quam spineam , sceptrum aliud quam cl●vos , aliam purpuram quam sanguinem , alium thro●um quam crucem alios ministros quam carnifices ? Use. 3. How God brings his servants to honour . Ut per augusta ad augustum , per spinas ad rosas , per motum ad quietem , per procellas ad portum , per virtutem ad gloriam , per arma ad triumphum , per bella ad pacem , per erucem ad caelum contendamus . Use. 4. Church ever pestered with home-bred enemies . 5. Comfort to the Church in 3. things . Six things wherein Salomon typified Christ. 1. Person . 2. Pacificus . Isay 9. 6. Luk. 1. 74. 3. Wisdome . Christ greater than Salomon , in wisdome , 5. things . 4. Royal glory In Christ , far greater and better . 5. In templo 1 aedificādo . 2 dedicando . 3 consti ▪ tuē do . Structure . Ioh. 14. 23. 1 Pet. 2. 5. Dedication . Joh. 17. Order set . 〈◊〉 6. Administration of justice . Salomons Throne : six things opened . Premio & poena . Use. 1. Duties to Christ our Salomon . 1 Hear him . 2. Wait on him & think thy self there in happy . Use. 2. Fourefold comfort in our Salomon . Four things delivered in which Jonah was a type . 1. Name and office . 2. Kind of death . Egosum . Manner . And fruit . 3. Buriall . 4. Resurrection . Use. 1. Repent at the Ministery of his servants . Motives . Christ a far more excellent Preacher . Use. 2. Vocation of the Gentiles . Rom. 9. 6. Use. 3. Our resurrection assured to us . Use. 4. Power and wisdom of God to be admired . Use 5. Terror of sin , even in Gods own children . And comfort . Ubi putab●batur interitus , ibi custodia . Four rankes of sanctified ones under the Law. 1. The first-born , types in four respects . Ex 〈◊〉 Commu●●is 〈◊〉 gratia . 〈◊〉 is 〈◊〉 〈◊〉 . Primogenitus , ante quē nullus . Unigenitus , post que●● nullus . Hieron . advers . Helvid . 2. 3. Heb. 1. 6. 4. Psal. 45. 7. Use. 1. Every mercy is the greater engagement unto God. Use. 2. Honour Christ as the first-born of God. and how . Use. 3. Threefold comfort in the birth-right . Use. 4. Forfeit not the birth-right by sin . Use 5. Resemble Christ our Elder brother . Joh. 1. 13. Priests , typ● of Christ , wherein . The choice respected , 1. Tribe . 2 The perfections . Note . 1. A cover for all deformimities of soul and body . Note . 2. Qualities requisite in Ministers . In the consecration 3 things . 1. Washing . 2. Anointing . When. Unctus Dei. Nolite tangere unctos meos . Matter . Measure . Communication . Note . 1. Eminency of Christ above all creatures . Heb. 3. 1. Note 2. Ministers must increase their gifts . Note : 1. Dutles of private beleevers . 3. Sacrificing . Three sorts of sacrifices . 1. A sinne offering : Particulars , six . Note . No perfecti on but onely in Christ 2. A burnt offering , or Holocaust . Particulars four . Note . Sin unpardoned , all service is abominable . Psal. 66. 18. Use. 3. A peace offering , or sacrifice Eucharisticall . Particulars , four . Psal. 40. 6. Note . Wash and purge all with the bloud of Christ. Notes of it . Merito sanguin●● satisfactorii . Spiritu naturam nostram regenerante . Effects two . Heb. 9. 14. The Priests garments in number 10. whereof 4. belonged to inferiour Priests . 1. A linnen garment . 2. A girdle . 3. A bonnet 4. Breeches . To the high Priest six . 1. The Ephod : where Matter . Forme . Ornament . Use. Distinction Propriety . 2. The brest plate of judgement . Precious stones . Shining . Worth. Place . Number . Order . Figure . Use. Quantity . Urim and Thummim Non est manifestū apud nos quid haec significent . Rab. Da. Names . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Use of them 3. The Robe Particulars , four . 4. The Miter Particulars . 3. Propter summum Sacerdotem . 5 The embroidered Coat . Three things in Christ noted hereby . 6. The girdle . Four things in Christ noted thereby . 1. Seven uses for the Ministers . No baseness in a Minister . 2. Variety of gifts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mini●●er●● . Per●o nae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Typus fidelium in doctrina & integritate morum . 4. Special holinesse . 5. They must be good preachers & good livers . 6. Love the flock dearly . Illud quod ; Christiani sumus , propter nos est ; quod autem praepofiti sumus , propter vos est . Aug. de Past cap. 1. Illud quod mundani sumus ( potius quam Christiani ) propter nos est 7. Still keep on these holy garments 1. Three uses for the people . Twofold instruction . Use. 2. As a Priest , offer spirituall sacrifices . In our pristly garment . How put on Use. 3. Comfort to the godly . 1. In Christ so arrayed . 2. In respect of themselves . In generall . Psal. 45. 9. Ezek. 16. In the particulars . 1. Beleevers highly est●ēed , as precious stone . Sin to slight them . 2. As Pomegranats . 3. As heires of the crowne of righteousnesse . Common actions of the Priests : 3. 1. Abstinence from wine and strong drink . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The use of this Law. Intemperance in Ministers very hurtfull . 2. Ministers marriage how orderd . Whom they may not marry . And whom they may . Typical use of this ordinance . 2. Cor. 11. 〈◊〉 . Perpetuall . Ministers marriage , lawfull . 1 Tim. 3. 11. Against the practise of Romanists . Bale . De actis Romanorum Pontificum . Mourning for the dead Whether for the wife . Ceremoniall use hereof . Numb . 25. 3. Perpetutall . Sin , the proper cause of mourning . Mischiefes of sinne . 2. Ministeriall actions of the Priests . Common actions of all Priests : six . Isa. 52. 4. Psal. 45. 2. Num. 6. 23 Joh. 17. Actions proper to the high Priest. Daily . Exod. 32. 7 , 〈◊〉 . Psal. 141. 2. Revel . 8. 3. Weekly . Yearely . Continually . Use for Ministers . Rom. 12. 1. Act. 20. 17. Use. For the people . 1 Thes. 5. Reasons for a yearly fast Nazarites types of Christ 〈◊〉 . waies . Separate , or set apart 3. waies . Christ eminēt for sanctity in 6. respects . 2. Abstemlous and why . 3. Nourishing the haire . Rom. 13. 14. Pictoribus atque Poetis , Quidlibet audendi semper fuit aequa potest●s . Hor. 4. Not touch the dead . 5. Released of the vow . Vse . 1. Christ and his excellēcy to be acknowledged And his great power : wherein . Use. 2. Differences of the Nazarites vow and Papists . Nazar●us non suit caeteris justior , sed aptior ad ●fficia . Use 3. ●mbra legis c●●●●i● , illuxit veritas Evangelii . Be Nazarites and how . Cleansing the unclean a type of Christ. 3. Sorts of uncleanness 1. By meats or creatures that were unclean . Whence this uncleanness . When it began . How it could be . Meats why prohibited . Marke , of clean beasts 2. By an unclean issue . What it teacheth . Generatum sequitur naram ge●erantis . 3. By leprosie . Per sensibilia ad intelligibilia . Sin declared odious . Poena culpae . In all . God hates . Infection . Excommunication - Quoad Consor tium . Locum . Praem●… . Paine and danger . Signes of sin and leprosie . Note . 1. Church and members , subject to many defilements . And why . Note . 2. Look narrowly on the misery of sinne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Good to see and know our filthiness , by sin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. Miserable effects of inward uncleannesse . 2. Uncleanness cured by washing , and offering Washing : bloud of Christ. Externi symboli et professionis . Veritatis internae . Resemblāce Use. 1. Smalest sins to be put away . Use. 2. Goe to Christ , wash and be cleā . Offering . Christ offered himself . Washing not sufficient without offering . 1. Red Cow. Pro Christo aries , pro Christo agnus , pro Christo vitulus , pro Christ●hircus , totum Christus Aug. Difference . Dead wo●… why . 1. 2. Isa. 1. 18. Isa. 63. 1. Cant. 5. 10. 4. Psal. 51. 7. Note . 1. There is a way to cleanse every uncleannesse . Note . 2. Have recourse to the means . Motives . Ex opere operato . Note . 3. Be very carefull to avoid spirituall uncleannesse . Iustus metuit non solum a peccato , sed & a contagione & labe peccati . Ambr. de institut . virg . 2. Birds . Ephes. 5. 2. Lev. 1. 15. Lev. 1. 16. Note . 1. Comfort to the godly . 2. Cor. 4. 8 Note . 2. Affect purity of heart and life . Motives . Casta Deus mens est , casta vult mente vocari . Begin with the heart : why . How the heart may be cleansed . Proceed in cleansing the life . Avoid occasions of defilement . Ut saliva ●re excutitur , sic serme . 3. Leper two waies cleansed . Use. 1. No easie matter to be rid of sin . Separate between the precious & the vile , Use. 2. Christ discerns the leprosie of sin 2. Onely they are cleansed from sin , whō Christ accounts so to be . Marks of one cleansed from sin . 3. 1. What is to be done before this cure . 2. And what afterwards . Luke 17. Use of legal ceremonies . Fitnesse to the Iewes nature . Ends of ordaining them . Substantial things point ing at Christ Sacraments and Sacrifices . Differences . What Sacraments are in generall . Word and Sacraments go together . Sacraments ordinary & extraordinary . Antitypes . Definition of Circumcision expounded in parts . 1. Mandato . 2. Promisso . Circumcision a figure of Christ. Rom. 4. 11. How a seal of righteousnesse . As every Sacrament is likewise . 3. Things foreshewed . Rom. 15. 8. Demōstrats wound and cure . How Christ cures us . Use. 1. Be humbled for naturall corruption . And for imperfections of grace . Use. 2. Be circumcised spiritually . Col. 2. 11. What the Evangelicall circumcision is . Difference from legall circumcision . Nascentium Renascentium . Qui signum destruxit , veritatem induxit . Notes of inward and spiritual circumcision . Speciall parts to be circumcised True mortification is painfull . Motives to get the spirituall circumcision . 1 Sam. 17. 1. Paschall Lamb a type in the choice Christ a Lamb. Denominatione . Qualificatione . Adumbratione . Choice . Christum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amici pariter & inimici testati sunt . Perfection of Christ. His excelleency . Christus in medio aetatis flore immolatus cujus conditionis rationem vid Iun. in Exod. 12. Paschall Lambe a type in the preparation . Where six Observations . Christ two wayes set apart to be a Mediator . The time of his Ministery and passion ordered . Quia Dominus decima die ej●sdem mensis , hoc est ante quinque dies paschae in Civitatem in qua pateretur , erat ingressurus . Ansem . in Math. 21. 3. Christ must die a violent death . How from the begining of the the world . S●mel actu , semper fructu 4. The time of Christs death noted . Iewes division of the day into 4. parts . 5. How Christ is to be conceived and received . 6. A bone of Christ not broken . And why . Use In all worship look to Christ. V. Buxtorf . Syn. Iudaic. c. 12 , 13 , & 14. Paschall Lamb a type in effusio of bloud Actions . The preciousnesse of Christs bloud . Bloud of Christ sprinkled , or applied . 3. Faith resembled by hyssope , how . Hyssopus fides est . Aug. in 4. Num. 33. Herba bumilis . R●dicibus haerens in pe●ra . Purgans , & sanans . Prae caeteris recipiendo et aspergendo liquori valde apta . Use 1. Christs bloud to be highly prized How. Precious things procured by it . On earth . In heaven . Use. 2. Prophane not the bloud of Christ. How that may be done . Tu per Thomaesanguinem , quem prote impeudit , &c. Mat. 25. 40. Pasc●●ll Lamb , a type in the eating . 5. Conditions . 1. Time. 2. Place . 3. Persons . 4. Proper manner of the first Passeover . Manner common to all Passeovers . Ut accedat verbum ad elèmentum . 5. Measure of eating it . Fides est unā Copulativa . Paschall Lamb a type of Christ in the benefits . Use. 1. Danger of the scul : and how it is to be avoided . Use. 2. Directions for receiving the holy Communion . Mat. 22. 13. Similitude of purging out leaven and sin . Entire purging of the soul. Eccles. 5. 1. Esay 19. 18. Sursuns corda . Whole Christ must be received . Note . 1. Popish abuses taxed . And how we may receive whole Christ. Cloud and fire types . Ground . 1. What cloud it was . 4. constant miracles to Israel in the wilderness . 2. How it differed from other clouds Nubes Ichovae . 3. What was the use of it . 4. How it vvas a type of Christ. Use 1. Comfort by Christ as our guide . Use. 2. Confidence and security by Christ. Use. 3. Notes of them that receive comfort by this Pillar . And how this comfort is to be esteemed . Use. 4. Mercy and justice met in this type . Mat. 17. 5 , 6 Use. 5. Follow Christ as a guide . And how . Red Sea a type of Christ. Miracles in the miraculous dividing of it . Psa. 106. 9. How signified Christ. In three conclusions Segmenta . Benefits sealed up by baptisme . Use 1. Observe the power of God. Use. 2. The way to heaven filled with difficulties . And why . Use. 3. Many comforts by this great work of God. Use. 4. Duty of them that will enjoy these comforts . Manna a type of Christ. Matters of resemblance . Six qualities of Manna . Dominus Jesus ipse conviva & convivium 〈◊〉 ipse comedens & qui comeditur , Jeron , Ep. ad Hedibiam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Quantity of Manna , figurative in 4. things . 1. Three things in the Jewes gathering . Hab. 2. 4. Non suscipit magis & minus . 2. Their use of it . Why Manna putrified , if reserved . 2. Christ infinitely better than Manna Use in respect of God. 1. Gods patience and love to be noted . And how it should work in us - 2. Gods watchfulnes , and care over his Church , to ▪ be noted . Comfort thereby . Instances . 1. Gods bounty towards his Church , to be noted . Gods wisdome in ministring to his Church , to be noted . Manna , why given daily . Why not on the Sabbath day . Measure thy desires in naturall things . How to know Gods measure . Use in respect of our selves . Man of himself senselesse of the things of Jesus Crist. Reason 1. Application . Our duties in respect of this Manna . 1. Hunger and thirst for Christ. Motives . 2. Take pains for him . Motives . 3. Observe times and places to meet with Christ. 4. Apply and feed on Christ. And how this may be . 5. Be never weary of this Manna . Motives . 6. Prize and magnifie this Manna . Water out of the Rock , a type . The fact it self . The thing ours as well as theirs : Reasons . Propter miraculosum effectum , & propter futuri signum . Aquin. Non per substantiam , sed per significantiam . The Rock a type in three respects . 1. In nature : five resemblances : 2. In respect of the waters issuing forth . Three things . 3. In the manner of obtaining it . 5. Resemblances . 5. How the Rock followed the Jewes . 1 Cor. 13. 7. Petra consequente eos , 1. sequen●e , vel satisfaciente coru● voluntari . Aquin. Veritatem sequentem significante . Aquin. 1. Uses in respect of God. Christ ever present with his Church . Our duty by vertue thereof . An almighty power in Christ for his Church . Our duty . Gods mercy to his people admirable . 2. Uses in respect of our selves . See the fountain of grace opened . Far better than that in the wildernesse : 7. wayes . Do as Israel at the Rock . Thirst for Christ. Conditions Continue still this thirst : Rules . Have recourse to Christ. Motives . Quench thy thirst and be satisfied . Three Motives . Rom. 14. 17 Meanes to get wat●● out of this Rock . Hindrances Helpes . The brazen Serpent a type of Christ. The disease of Israel at this time . The occasion of it . Which leadeth to Gods Justice . And the equity of it . And teacheth not to be weary of Manna . The kind of it . Why Serpents . The devill so termed , why . Why fiery Serpents . Why stinging Serpents . Temptations called fiery darts , why . 3. The mortal effect of it . Observations , The remedy of that disease . 1. God appoints the meanes of health to soul and body . A brazen Serpent , not golden : five reasons Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae Dei. Serpents form notes Christ : how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . End and use of it : what to us . 2. Application of the remedy . 3. The saving effect . By Christ farre more excellent . Observation 1. God helpes his people by weak , unlikely , and contrary meanes . And why he doth so . 〈◊〉 1. 〈◊〉 . 2. Promissio●… . 3. Examples . Useful to us in these times . Grounds for faith in these troubles of the Churches . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. Kingdom of Antichrist , how fit for destruction . Observation 1. The eye of faith must shut the eye of reason . Without which four things cannot be obtained . 1. The true knowledge of divine things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Faith : as in six particulars . Mat. 27. 46. 3. Obedience which God will accept . 4. Heaven and the glory thereof . Use. 1 : Believe the word absolutely . Use. 2. Pray for eye-salve : and what it is . Use. 3. Captivate thy own reason and wisdome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moti● 〈◊〉 Ridiculous instance of Popish obedience to Superiours . Mans reason the mother of heresies . Instance in ●he Papists . Proved in parts And in the whole . 5. Natural reason an 〈◊〉 〈◊〉 the power of godlinesse . Instances . Observation . 3. What is to be done , to be cured spiritually . 1 , We must see our selves stung and wounded . As with deadly poyson : in 4. things . 2. Come for counsel to spiritual Physitians . 3. Confesse special sin . 4. Goc wholly out of thy self , and all creatures . I. Lambert . 5. Look onely unto Christ. Two wayes . 1. Ratione Ligni . 1. Ratione Regni gratiae gloriae . How this looking cures us . By faith . Act. 16. 31. And how by faith . 2. Marks of one cured by looking to Christ. Four qualities of the eye that looks to him . 3. Motives to look up to our Serpent . Rom. 4. 11. Gal. 6. 10. Use of comfort , in five particulars . 
A65459	----	The life of our blessed Lord & Saviour, Jesus Christ an heroic poem, dedicated to Her Most Sacred Majesty : in ten books / attempted by Samuel Wesley ... ; each book illustrated by necessary notes ... also a prefatory discourse concerning heroic poetry ; with sixty copper plates. Wesley, Samuel, 1662-1735. 1693 Approx. 1217 KB of XML-encoded text transcribed from 256 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A65459 Wing W1371 ESTC R38249 17243077 ocm 17243077 106280 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65459) Transcribed from: (Early English Books Online ; image set 106280) Images scanned from microfilm: (Early English books, 1641-1700 ; 1162:8) The life of our blessed Lord & Saviour, Jesus Christ an heroic poem, dedicated to Her Most Sacred Majesty : in ten books / attempted by Samuel Wesley ... ; each book illustrated by necessary notes ... also a prefatory discourse concerning heroic poetry ; with sixty copper plates. Wesley, Samuel, 1662-1735. [34], 349, [3] p., [60] leaves of plates : ill. Printed for Charles Harper ... and Benj. Motte ..., London : 1693. Contains added engraved t.p. with title: The life of Christ. Advertisement: [3] p. at end. Errata: preliminary p. [34] Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Poetry. 2003-02 TCP Assigned for keying and markup 2003-04 SPi Global Keyed and coded from ProQuest page images 2003-05 Jennifer Kietzman Sampled and proofread 2003-05 Jennifer Kietzman Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE LIFE OF OUR Blessed Lord & Saviour JESUS CHRIST . AN HEROIC POEM : DEDICATED TO Her Most Sacred MAJESTY . In Ten Books . ATTEMPTED BY SAMUEL WESLEY , Rector of South-Ormsby in the County of Lincoln . Each Book illustrated by necessary Notes , explaining all the more difficult Matters in the whole History : Also a Prefatory Discourse concerning Heroic Poetry . With Sixty Copper-Plates . LONDON ▪ Printed for Charles Harper , at the Flower-de-Luce , over against S. Dunstan's Church in Fleetstreet , and 〈…〉 in Aldersgatestreet . 1693. SALVATOR MVNDI . THE LIFE OF Christ. An Heroic Poem . In Ten BOOKS with sixty Copper Plates . London : Printed for Charles Harper , & B●nj Motte . TO Her most Sacred MAJESTY MARY , By the Grace of GOD , QUEEN OF Great Britain , France and Ireland , &c. THIS POEM Is most humbly Dedicated BY Her Majesties most Loyal , Most Obedient , And most Dutiful Subject and Servant , S. Wesley . THE PREFACE , Being an ESSAY on HEROIC-POETRY . A Iust Heroic-Poem is so vast an Undertaking , requires so much both of Art and Genius for its Management , and carries such Difficulty in the Model of the whole , and Disposition of the several Parts , that it 's no Wonder , if not above One or Two of the Ancients , and hardly any of the Moderns have succeeded in their Attempts of this Nature . Rapine and other Masters of Epic , represent it as an Enterprize so hardy , that it can scarce enter into the Mind of a wise Man , without affrighting him , as being the most perfect Piece of Work that Art can produce . That Author has many excellent Reflexions and Rules concerning it in his Discourse , Sur la Poetique ; but Bossu is the first I 've seen who has writ a just and perfect Tract thereon , wherein he has in a clear and Scholastic Method amass'd together most that 's to be found in Antiquity on that Subject , tho chiefly keeping to the Observations of Aristotle , which he drew from Homer , and who seems the first that reduced Poetry to an Art. That Father defines Epic , An Artificial Discourse , in order to form the Manners by Instructions , disguis'd under the Allegories of some one important Action , recited in Verse , in a manner probable diverting and admirable , which he thus himself abridges , 'T is a Fable agreeably imitated on some important Action , recited in Verse in a manner that 's probable and admirable : In which Definition are contain'd , as he afterwards explains it , the general Nature of Epic , and that double , Fable and Poem : The Matter , some one important Action probably feign'd and imitated : Its Form , Recitation or Narration : And lastly , its End , Instruction , which is aimed at in general by the Moral of the Fable ; and besides in the particular Manners of the Persons who make the most considerable Figure in the Work. To begin with Fable , which he makes included in the general Nature or Essence of Epic. This he says is the most essential Part of it ; That some Fables and Allegories scatter'd up and down in a Poem don't suffice to constitute Epic , if they are only the Ornaments , and not the very Foundation of it . And again , That 't is the very Fund and principal Action that ought to be Feign'd and Allegorical : For which reason he expresly excludes hence all simple Histories , as by Name , Lucan's Pharsalia , Silius Italicus's Puni● War , and all true Actions of particular Persons , without Fable : And still more home ; that 't is not a Relation of the Actions of any Hero , to form the Manners by his Example , but on the contrary , a Discourse invented to form the Manners by the Relation of some one feign'd Action , design'd to please , under the borrow'd Name of some illustrious Person , of whom Choice is made after we have fram'd the Plan of the Action which we design to attribute to him . Nor indeed is Bossu singular in his Judgment on this Matter , there being few or none who have ever writ on the same Subject , but are of the same mind : For thus Boile●u in his Art of Poetry , Dans la vaste recit d' une longue action Se soutient par la Fable & vit de Fiction . Which his Translator I think better ; In the Narration of some great Design , Invention , Art , and Fable , all must joyn . Rapine too gives his Vote on the same side , Rien n'est , says he , plus essentiel , au Poem Epique , que la Fiction ; and quotes Petronius to that purpose , Per ambages , Deorumque ministeria praecipitandus est Liber Spiritus . Nor is 't only the Moderns who are of this Opinion ; for the Iliads are call'd in Horace , Fabula quâ Paridis , &c. And lastly , even Aristotle himself tells us , That Fable is the principal thing in an Heroic Poem ; and , as it were , the very Soul of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And upon this occasion commends Homer for lying with the best Grace of any Man in the World : Authorities almost too big to admit any Examination of their Reason , or Opposition to their Sentiments . However , I see no cause why Poetry should not be brought to the Test , as well as Divinity , or any more than the other , be believed on its own bare ipse diuit . Let us therefore examin the Plan which they lay for a Work of this Nature , and then we may be better able to guess at those Grounds and Reasons on which they proceed . In forming an Heroic-Poem , the first thing they tell us we ought to do , is to pitch on some Moral Truth , which we desire to enforce on our Reader , as the Foundation of the whole Work. Thus Virgil , as Bossu observes , designing to render the Roman People pleased and easie under the new Government of Augustus , laid down this Maxim , as the Foundation of his Divine Aeneis : That great and notable Changes of State are not accomplished but by the Order and Will of God : That those who oppose themselves against them are impious , and frequently punished as they deserve ; and that Heaven is not wanting to take that Hero always under its particular Protection , whom it chuses for the Execution of such grand Designs . This for the Moral Truth ; we must then , he says , go on to lay the general Plan of the Fiction , which , together with that Verity , makes the Fable and Soul of the Poem : And this he thinks Virgil did in this manner , The Gods save a great Prince from the Ruins of his Country , and chuse him for the Preservation of Religion , and re-establishing a more glorious Empire than his former . The Hero is made a King , and arriving at his new Country , finds both God and Men dispos'd to receive him : But a neighbouring Prince , whose Eyes Ambition and Iealousie have closed against Iustice and the Will of Heaven , opposes his Establishment , being assisted by another King despoil'd of his Estate for his Cruelty and Wickedness . Their Opposition , and the War on which this pious Prince is forc'd , render his Establishment more just by the Right of Conquest , and more glorious by his Victory and the Death of his Enemies . These are his own Words , as any may see who are at the pains to consult him ; nor can I help it , if either Virgil or Bossu happen to be Prophets . When the Poet has proceeded thus far , and as Bossu calls it , dress'd his Project , he 's next to search in History or receiv'd Fable , for some Hero , whose Name he may borrow for his Work , and to whom he may suit his Persons . These are Bossu's Notions , and , indeed , very agreeable to Aristotle , who says , that Persons and Actions in this sort of Poetry must be feign'd , allegorical , and universal . This is the Platform they lay ; and let 's now see if we can discover the Reasons whereon they found these Rules , being so unanimous for Fable rather than true History , as the Matter of an Heroic-Poem ; and , if I mistake not , these are some of the principal . 1. Because they had observ'd the best Models of Heroic-Poems were laid after this manner ; the greatest part of the Action both in Homer and Virgil being pure Fable . Homer beginning , and all the rest following his Steps . 2. Because no single Hero , or true History , which the Ancients knew was sufficient , without Fable , to furnish Matter for an Epic-Poem . History , says Aristotle , treats of particular Things as they really are ; Poetry , as they ought to be ; and therefore he prefers Poetry as the more grave and more instructive ; the Poets being forc'd to follow the same Methods with their Kindred Art , that of the Painters , and gather a great many Beauties together , out of 'em all , to steal one Venus . 3. A third Reason may be , because , supposing they should have found some one Example from whence to enforce strongly any particular Point of Morality , yet it would have miss'd those other Characters of Epic , most of its Agreeableness , and all its Power to raise Admiration . A chast Historian must not go about to amuse his Reader with Machines ; and a Poet that would imitate him , must have been forced to thin his Stage accordingly , and disband all his glorious Train of Gods and Goddesses , which composes all that 's admirable in his Work ; according to that of Boileau ; Chaque Virtue devient une divinitie . And these , if I mistake not , were the main Reasons on which the fore-mention'd Rules were grounded . Let 's now enquire into the Strength and Validity of them : To begin with Homer , he wrote in that manner , because most of the antient Eastern Learning , the Original of all others , was Mythology . But this being now antiquated , I cannot think we are oblig'd superstitiously to follow his Example , any more than to make Horses speak , as he does that of Achilles . 2. If a Poet lights on any single Hero , whose true Actions and History are as important as any that Fable ever did or can produce , I see no reason why he may not as well make use of him and his Example to form the Manners and enforce any Moral Truth , as seek for one in Fable for that purpose : Nay , he can scarce fail of persuading more strongly , because he has Truth it self ; the other but the Image of Truth , especially if his History be , in the third place , of it self diverting and admirable . If it has from its own Fund , and already made to his hand those Deorum Ministeria , which cost the Poet so much in the forming 'em out of his own Brain . Nor can we suppose Fiction it self pleases ; no , 't is the agreeable and the admirable , in the Dress of Truth ; and such a Plan as this would effectually answer both the Ends of Poetry in general , delectari & monere , nay come up fuller to the End of Epic , which is agreeable Instruction ; and thence it follows strongly , that a Poem wrote in such a manner , must , notwithstanding the fore-going Rules , be a true and proper Heroic-Poem , especially if adorn'd with Poetical Colours and Circumstances through the whole Body thereof . Now that all this is not gratis dictum , I think I can prove , even from most of those very Authors Ive already produc'd , as of the contrary Opinion ; and that I can make it appear , Bossu goes too far in fixing Fable as the Essential Fund and Soul of the principal Action in an Epic Poem . To begin with Rapine , who has this Passage , Sur la Poetique , Reflex . 5. La Poesie Heroique , &c. Heroique Poesie , according to Aristotle , is a Picture or Imitation of an Heroic Action ; and the Qualities of the Action are , That it ought to be ( among others ) true , or at least , such as might pass for true : Thus he . And hence it follows , according to him and Aristotle , that the principal Action in Heroic , not only ought to pass for Truth , but may be really true : For Horace , he does indeed call the Iliads a Fable ; but then he does not oblige his Poet superstitiously to follow Homer in every thing , owning that he sometimes doats as well as other Men : Further , this may , and I think does , refer rather to the Dress and Turn of the Action , than to the Bottom and Ground of his History , which there 's at least as much , if not more reason to believe true than false : And in the same Sense may we take Petronius and Boileau ; nay , if we don't take 'em thus , I can't tell whether there were ever such a thing as a true Heroic-Poem in the World ; not so much as the Fairy-Queen , Gondibert , or Orlando Furioso ; all which have Fable enough in 'em of any reason ; but their principal Actions might be still true , as we are sure was that of the best Heroic that ever was written ; ( I need not say I mean Virgil ) since few or no Authors ever deny'd that there was such a Man as Aeneas , or even that he came into Italy , built Cities there , and erected a Kingdom , which Tully mentions , as a generally receiv'd Tradition in those Parts , and which it seems he thought not frivolous , but true and solid ; otherwise he 'd scarce have given it a place in his Argument for his Client . Of this Opinion too seems Horace himself , in his Art of Poetry , namely , That there 's no necessity of the principal Action's being feign'd ; for his Direction is , Aut famam sequere , aut sibi convenientia finge ; Either follow Tradition or Fame , or else feign what 's agreeable thereunto . He makes not feigning essential to Heroic-Action , but gives leave to follow Fame , who is not so great a Lyar , but that she is sometimes in the right . Nay , what if we should after all have Bossu himself of our side , which I 'm mistaken if he be not ; for these are his Expressions , Lib. 1. Cap. 7. Le Fiction , &c. The Fiction may be so disguis'd under the Verity of the History , that those who are ignorant of the Art of the Poet , may believe it not a Fiction ; and to make the Disguisement well , he ought to search into History for the Names of some Persons , to whom such an Action has probably or truly happen'd , &c. Hence 't is evident , that according to Bossus own Notion , the main Action may be true ; which appears even from Aristotle himself , as quoted by him , 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. An Author is not less a Poet , because the Incidents he recites have truly happen'd ; if so be that which happen'd had the appearance of Truth , and all that Art demands , and be really such as it ought to have been feign'd . And this Bossu himself illustrates admirably well by an ingenious Simile ; A Statuary , says he , first forms his Design , Posture , Altitudes which he intends for his Image ; but if he then lights on any precious Material , Agate , or such like , where the Figure , the Colours , and Veins will not be accommodated to all he design'd , he regulates his design and Imagination according to his Matter ; nor ought we to believe , at the same time that these singular lucky Hits condemn the Iustness of his Art. From all which I must leave it to the Reader , whether I ha'nt sufficiently prov'd what I 've undertaken ; that Fiction is not necessary to the principal Action of our Heroic-Poem ; on which I 've been something more large , not so much on my own account ; for 't is indifferent to me by what Name any Man calls my Poem , so it answers the great End of Epic , which is Instruction ; but because I 've heard some Persons have been so conceited as to criticise on our immortal Cowley for this very reason , and deny his Davideis the Honour of being an Heroic-Poem , because the Subject thereof is a true History . And here I should drop the Discourse of Fable , were there not another sort of Persons still to deal with , perhaps more importunate that the former : The first will not like a Piece unless 't is all Fable , or at least the Foundation of it : These latter run into the contrary extreme , and seem unwilling or afraid to admit any thing of Fable in a Christian Poem ; and as Balzak in his Critics on Heinsius his Baptista , are frighted , as at some Magical Charm , if they find but one Word there which was made use of by the old Heathens ; which , says he , ( unluckily as things have since happen'd ) is as preposterous as to see Turks wear Hats , and Frenchmen Turbants ; the Flower-de lis in the Musselmens Colours , or the Half-Moon on the Standard of France . He 's , however , it must be granted , justly angry with Tasso , as Mr. Dryden since , for setting his Angels and Devils to stave and tail at one another ; Alecto and Pluto on one side , and Gabriel and Raphael o' t'other ; as well as with Sannazarius , for mingling Proteus and David , and calling the Muses and Nymphs to the Labour of the Blessed Virgin. Tho the truth is , the Italian Poets seem more excusable , at least to a Papist , in this Case , than any other Nation , who parted with as little of their Idolatry as they could possible , after they had kept it as long as they were able , making the Change very easie , and turning their Pantheon into an all Saints ; much like the good Fathers in the Spanish Conquest in America , who suffer the Natives to keep their Old Idols , so they 'll but pay for 'em , and get 'em christen'd ; by this means making many a good Saint out of a very indifferent Devil . So far , I say , Balzack is undoubtedly in the right , that Christianity and Heathenism ought not to be confounded , nor the Pagan Gods mention'd , but as such , in Christian Poems . Of which Boileau also says , They should not be Fill'd with the Fictions of Idolatry ; tho he tells us just before , In vain have our mistaken Authors try'd Those antient Ornaments to lay aside . As tho he were afraid least all Poets shou'd be forc'd to turn Christians , and yet in the next Lines he thinks it full as bad ; To fright the Reader in each Line with Hell , And talk of Satan , Ashtaroth and Bel. As tho he 'd have no Christian to be a Poet. And much at the same rate is Monsieur Balzak very angry with Buchanan , for the same reason , ; nor will he by any means let us substitute Belzebub , Asmodeus , and Leviathan , in the room of Alecto , Tisiphone , and Megaera , which is , in his Opinion , perfect Pedantism and Affectation ; and is extreamly affraid , least any of those Barbarous Hebrew Words should disfigure the purity of the Latin Tongue ; When surely he cou'd not but know , that this pure Latin Tongue it self , for which he 's so much concerned is nothing but the gradual Corruption or Barbarizing of the Greek ; as that of the Phaenician and Hebrew before , and the Italian , and his own French too , from the Latin afterwards , by the adulterous mixture of 't is hard to say how many Languages : So that between 'em , they 'd make it impossible for a Christian Poet to write a good Heroic Poem , or even a Tragedy , on any , but profane Subjects ; by taking away all the Machines , and therein whatever is admirable . No , says Balzak , instead of those hard Words and proper Names , Appellatives may be chosen , Words common to all People : As for example , Ill luck instead of the Fates , and the Fowl-Fiend for Lucifer ; and whether this wou'd not sound extreamly Heroical , I leave any Man to judg : It being besides certain , that 't is singulars and particulars which give an Air of probability , and the main Life and Beauty to a Poem , especially of this Nature ; without which it must of necessity sink and languish . However so much of Truth , I must confess , there is in what he says , that I verily believe Magor-missabib , or Mahershalalhashbaz , wou'd scarce yoke decently in one of our Pentameters , but be near as unquiet and troublesom there , as a Mount Orgueil itself . Nor can partiality so far blind my Judgment as not to be my self almost frighted at second hearing of such a thundering Verse , as Belsamen Ashtaroth Bäaltii Ba'al : Which seems as flat Conjuration , as ⸫ Zinguebar , Oran , &c. tho 't is now too late to mend it . But then there are other Words of a more soft and treatable Cadence , even in the same Hebrew Language , especially when mollified by a Latin or Greek Form , or Termination ; and such as these one may make use of and let others alone : tho neither is our bolder rougher Tongue so much affrighted at them , as the French and Latin. But Boileau pushes the Objection further , and wou'd make it bear against the Things as well as Words , persuading himself , Our God and Prophets that he sent , Can't act like those the Poets did invent . Tho he too is short in History , how excellent soever in Poetry . For first , the Heathen Poets did not invent the Names of their Gods and Heroes , but had 'em from Eastern Tradition , and the Phaenician and Iewish Language , tho deflected and disguis'd after the Greek and other Forms , as Iosephus tells us , which the learned Bochart has proved invincibly ; and I have made some Essay towards it , in my Sixth Book . Nay further , it seems plain to me , that most , even of their best Fancies and Images , as well as Names , were borrow'd from the Antient Hebrew Poetry and Divinity , as were there room for 't , I cou'd I think , render more than probable , in all the most celebrated Strokes of Homer , most of the Heathen Poetical Fables , and even in Hesiod's blind Theogonia . Their Gods or Devils , which you please , were not near as antient as the Hebrews . The word Satan is as antient as Iob ; nor can they shew us a Pluto within a long while of him . Ashtaroth , and Astarte , are old enough to be Grandmothers to their Isis , or Venus , and Bell , of the same standing with Idolatry . Lawful it must certainly be , to use these very Heathen Gods in Christian , since they were us'd in sacred Hebrew Poetry , in due place , and in a due manner ; Bel boweth down , Nebo stoopeth , says Isaiah . And what a noble Discription has the same Prophet of the Fall of Lucifer ? Nor can I see why it may not be as convenient and agreeable , as 't is lawful to transplant 'em from Hebrew Poetry to our own , if we use 'em as they did . And then for Angels , Prophets , and Oracles , it wou'd be strange if they shou'd not strike the mind as agreeably when real and true , as the Daemons , or Oracles , or Prophets of the Heathens , form'd , as has been said , partly from mistaken fragments , or Traditions of sacred Story , partly indeed from the Juggles of the Heathen Priests , and crafty Ambitious Daemons . On the whole , we have all the advantages they had , and yet more than they , for Heroic Poetry in these matters . As for that Question of Boileau's , What pleasure can it be to hear , the howlings of repining Lucifer : I think 't is easier to answer than to find out what shew of Reason he had for asking it , or why Lucifer mayn't howl as pleasantly , as either Cerberus , or Enceladus . And let any one read but his Speech , in Milton's Paradice , almost equall'd in Mr. Dryden's State of Innocence , and I 'm mistaken if he 's not of the same mind ; or if he be not , and it gives him no pleasure , I dare affirm 't is for want of a true tast of what 's really admirable . But Boileau comes to a stronger Objection , both against the Names and use of these Daemons , by way of Machine , I mean , in Christian Poetry ; The Mysteries we Christians must believe Disdain such shifting Pageants to receive . Thus has his Translator turn'd him ; and taking it in that Sence , the meaning must be , that it disgraces Christianity , to mix its Mysteries with stories of Daemons , Angels , &c. But sure it can never be any disgrace , to represent it really as it is , with the frequent Intervention of those invisible and powerful Agents , both good and evil , in the Affairs of Mankind , which our Saviour has both asserted and demonstrated in his Gospel , both by Theory and Practise : Whence we learn , that there are really vast numbers of these Spirits ; some tempting , or tormenting , others guarding and protecting Mortals : Nay , a subordination too among them , and that they are always vigilant , some for our Destruction , others for our Preservation , and that , as it seems , of every individual Man ; and if this be true in general , I 'm sure 't is probable in particular : Nor can it be any disgrace to Christianity , to apply general Probabilities to particular Cases , or to mention these Daemons in Poetry any more than in Divinity . But indeed the Translator has here mended Boileau's Thought , or at least made it more plausible and defensible , tho he has miss'd his Sence ; for these are his Lines : De la foi d' une Christien les Mysteres terribles D' Ornemens egayés ne sont point susceptibles . The plain English of which , I think is , That the terrible Mysteries of the Christian Faith , are not at all susceptible of these gayer Ornaments . I 'll not be too Critical here , tho methinks it s but an odd sort of Gayety that 's to be found in Tales of Hell ; agreeable , I own , the most dreadful thing may be , if well manag'd in Poetry , but he can hardly ever make 'em gay without a very strong Catachresis . But tho we let that pass , so must not what follows , wherein he further explains his Notion . L' Evangile , &c. The Gospel offers nothing to our Thoughts But Penitence and Punishments for Faults . To which it may be first said , that supposing this true , and the Gospel did present nothing else , yet why mayn't Angels be us'd in it , to warn Sinners to that Repentance which we know they so much rejoyce in ; or Devils , to punish and torment the Guilty and Impious ; as in the Case of Sceva's Son , and others . But yet further , as to the assertion it self , I know not what their Gospel offers , nor I believe are they better acquainted with what ours does ; but we are sure 't is far enough from being such a dismal melancholy thing as they represent it , since Immortality and Life are brought to light therein . We know that it gives us the noblest Examples , the most divine Law , the strongest , yet justest Passions , the most glorious Combats , and Friendships , and Sufferings , such as neither History or Fable cou'd ever yet equal . It shews us a God really Descending , disrob'd indeed of all his more dazling and insupportable Glories , as our divine Herbert ; but yet clothed with what has more of true Divinity , with Humility and Charity , and Patience , and Meekness and Innocence . Here 's War , here 's Love indeed ; such as never was besides , or will be more . He lov'd our Dust and Clay , and even for us , single encounter'd all the Powers of Darkness , and yet more , his Almighty Father's anger . But I 'll go no farther , least the Reader should think I forget where I am . I must return to Boileau , whose strongest Objection is yet behind ; Et de vos Fictions , &c. And mingling Falshood with those Mysteries Wou'd make our sacred Truths appear like Lies . But I hope the Critic knew , that there is a fair difference between a mere Fiction , or Falshood , and an instructive Parable or Fable , on one side , or a few more lively Poetical Colours on the other . To mingle Falshoods , or dull Legendary Fictions , without either Life or Soul in 'em , with our Saviour's Blessed Gospel , nay make 'em , in some Sence , superiour to it . This wou'd indeed incline an Italian to be of the same Faith with his Countryman , that 't was all Fabula Christi , in the worst Sence of the Word : But certainly expressing the Truth in Parables , and mingling these with the Mysteries of the Gospel , can't be thought to give it an Air of Fiction : nor dare any affirm it does so , without Blasphemy , since our Saviour has so often done it . Nor only these but deeper Allegories are thought to be made use of in the Christian Religion ; for Example , the Throne and Temple of God in the Revelations , and the Description of the New Ierusalem , with all its Gates and Foundations of Saphires and Emeralds , and that lovely Scheme of Trees and Rivers , worthy a Paradice : All this , I say , will scarcely be granted literal , and consequently must be all an Allegory ; alluding partly to the Old Iewish Church and Temple , partly to Ezekiel's Visionary Representation and Prophetical Paradice . Nor can it , I think , be justly reckoned more criminal , where we have any great instructive Example , which has been real matter of Fact , to expatiate thereon ; adding suitable and proper Circumstances and Colours to the whole , especially when the History it self is but succinctly Related , and the Heads of things only left us . And this some great Men have thought was the Method of the Holy Pen-man himself , whoever he were , in that lovely antient Poem of Iob ; which that 't was at the bottom a real History , few but Atheists deny ; and yet 't is thought some Circumstances might be amplified in the account we have left us , particularly the long Speeches between that Great Man and his Friends ; tho the main hinges of the Relation , his Person , Character , and Losses , the malice of the Devil , the behaviour of his Wife and Friends , nay even the Substance of their Discourses , as well as of that between God and him , and the wonderful Turn of his Affairs soon after : All this might , and did , truly happen . Or , if any amplification shou'd be here deny'd , does not the Divine however every day , Paraphrase and Expatiate upon the Words of his Text , inverting their Method as he sees occasion , and yet is still thought unblamable . All the difference is , that he delivers what 's probable , as only probable ; whereas the Nature of Poetry requires , that such probable Amplifications as these , be wrought into the main Action , in such a manner , as if they had really happen'd ; and without this , a man might Ryme long enough , but n'er cou'd make a Poem , any more than this would have been one , had I begun with , Abraham begat Isaac , and so tagg'd on to the end of all the fourteen Generations , much as Nonnus has done with St. Iohn , and yet often miss'd his Sence too , as Heinsius judges . But enough of Fable , and of those who would either reduce all Heroic Poetry unto it , or absolutely banish it thence . Next the Fable of Epics , the Poem is to be considered ; which , after Bossu , is the other part of its general Nature , and shews the manner of handling it , comprehending Thoughts , Expressions and Verses ; of which there need not much be said , since the most obvious to every Reader . The Thoughts must be clear , and just , and noble , and the Diction or Expression suited to them . The chief Difficulty , as Rapin observes , is to keep up the Sublime , which Virgil has done admirably , even in the meanest Subjects ; and which Aristotle thinks may be best done by the judicious use of Metaphors . There ought to meet , according to him , Proportion in the Design , Iustness in the Thoughts , and Exactness in the Expression , to constitute an accomplish'd Heroic Poem ; and the great Art of Thought and Expression lies in this , that they be natural and proper without Meanness , and sublime without a vitious Swelling and Affectation . The Matter is next in an Heroic Poem , which must be some one important Action ; it must be important , Res gestae Regumque Ducumque , with Horace . It only speaks of Kings and Princes , says Rapin , by which he must mean that it chiefly and principally turns upon them : for both Virgil and Homer have occasion for Traitors , and Cryers , and Beggars , nay even Swinherds ( in the Odysses ) and yet still more , of whole Armies , which can't be all compos'd of Kings and Princes . However , the more there is of these lower Walks in the Plan of a Design , the less Heroic it must appear , even in the Hands of the greatest Genius in Nature . Such a Genius , I think , was Homer's , and yet the Truth of this Assertion will be plain to any who compares his Odysses with his Iliads ; where he 'll find , if 't is not for want of Judgment , in the latter a very different Air from the former , in many places much more dead and languishing , and this which I have given , seems one probable Reason on 't ; not excluding that of Longinus , that Homer was then grown old , and besides too much of the Work was spent in Narration ; to which may be added , that he here design'd a wise and prudent rather than a brave and fighting Hero ; having wrought off most of the Edg and Fury of his Youthful Spirit and Fury in Achilles , as in Ulysses he express'd more of Age and Iudgment . This Action must be one and uniform : the Painture of one Heroic Action , says Rapin from Aristotle . It must be , as Bossu from Horace , simplex duntaxat & unum , that is , the principal Action on which the whole Work moves ought to be one , otherwise the whole will be confus'd ; tho there may be many Episodic Actions without making what Aristotle calls an Episodic Poem , which is , where the Actions are not necessarily or not probably link'd to each other , and of such an irregular multiplication of Actions and Incidents . Bossu instances very pleasantly in Statius's Achileid ; but he tells us there 's also a regular and just Multiplication , without which 't were impossible to find matter for so large a Poem , when as before it 's so ordered that the Unity of the whole is not broken , and consequently divers Incidents it has bound together are not to be accounted different Actions and Fables , but only different Parts not finish'd , or entire of one Action or Fable entire or finished : and , agreeable to this Doctrine , Rapin blames Lucan's Episodes as too far-fetch'd , over-scholastic , and consisting purely of speculative Disputes on natural Causes whenever they came in his way , not being link'd with the main Action , nor flowing naturally from it , nor tending to its Perfection . And in this Action , the Poet ought , as Rapin tells us , to invert the natural Order of things , not to begin with his Hero in the Cradle , and write his Annals instead of an Epic Poem , as Statius in his Achilleid , the Reason of which seems plain , because this would look more like History than Poetry . It 's more agreeable , more natural , in some Sence , to be here unnatural ; to bring in , by way of Recitation or Narration , what was first in order of time , at some distance from that time when it really happened , which makes the whole look unlike a dull formal Story , and gives more scope for handsome Turns and the Art of the Writer . Another Reason why a whole Life is not ordinarily a proper Subject for Epics , is , because many trivial Accidents must be therein recited ; but if a Life can be found in which is nothing but what 's diverting and wonderful , tending besides to the perfecting the main Action , and the Order of time revers'd in the whole , the Case would be so much altered , that I think their Rules would not hold . For the Form of Epic , which comes next in view , 't is agreed on all hands to be Recitation or Narration . Bossu says , the Persons are not at all to be introduced before the Eyes of the Spectators , acting by themselves without the Poet ; not that he 'd hereby exclude the Poet from introducing the persons telling their own Story , or some one of them that of the principal Hero : for great part of Epic is thus far Dramatic . And thus Virgil manages his second and third Books by way of Recitation , and that by his Hero himself , making him give Dido a long account of the Wars of Troy , and his own Actions , tho thereby he falls into the Impropriety of commending himself , with a — sum pius Aeneas . Vida takes the same way of Recitation , wherein he employs two or three of his six Books ; and Milton follows them both , tho less naturally than either ; for he introduces our Saviour , in his Paradise regain'd , repeating a great part of his own Life in Soliloquy , which way of Discourse includes , in a Wise Man especially , so much of Calmness and deep Reflection , that it seems improper for the great and noble Turn required in such a Work , unless in describing a Passion , where it may be more lively . All that they mean by not introducing the Parties , is not doing it as in a Tragedy : they are not to be brought in abruptly to tell their own Tale from the beginning , without the appearing Help of the Poet , as Actors in a true and proper Drama . And this Narration , says Rapin , should be simple and natural ; but the greatest difficulty is , not to let its simplicity appear , lest it thence grow disagreeable , and the chiefest Art in this , consists in its Transitions , and all the delicate surprising Turns , which lead the Reader from one thing to another without his thinking whither he 's going , or perceiving any Breach or so much as a passage between 'em ; after all , the more Action there is in Epic , still the more Life there will be . A Poet may , I find , easily fall into Poorness of Thought by aiming too much at the Probability and neglecting the Admirable ; whereby he loses that agreeableness which is a mixture of both . He ought then to take more care than some have done , not to keep himself too long behind the Scenes , and trust the Narration with another , which , without a great deal of Art and Pains , will take off much of the Life of the Work , as Longinus has already formerly observed . And here come in the Qualities of Narration , mentioned in our Definition , that it ought to be done in a manner probable , agreeable , and admirable ; 't is rendered probable by its Simplicity and Singularity , and admirable by the Grandeur of the Subject , the Figures and Machines , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much more lawful here than in the Drama's ; and lastly agreeable , as has been said , by a mixture of b●th . The last thing in our Definition , is , the End of Epic , indeed the first and principal which ought to be intended , and that 's Instruction , not only , as Rapin thinks , of great Men , but of all . as in Virgil's Scheme , which we have already described ; and this either by the principal Moral aim'd at in the whole , or the Manners of particular Persons . Of Fable and Moral , I 've already discours'd , and whether be the more lively and probable way to instruct , by that or History . But here it may be worth the while to enquire , whether the principal Hero in Epic ought to be virtuous ? Bossu thinks not , the manners being formed as well by seeing Errors as Beauties in the chief Actors ; but yet methinks it seems too much to form a Hero that 's a perfect Almanzor , with not one spark of Vertue , and only remarkable for his extraordinary Strength and little Brains ; such was certainly Homer's Achilles , of whom I think the Father was in the right when he observes , the Poet makes him not do one brave or virtuous Action , all the while he lies before the Town : whereas Virgil's Hero , is , to tell truth , an indifferent good Heathen , and , bating one or two slips , comes up pretty well to his own good word . The same however may be said for Homer , which our present Dramatists plead for their Excuse ; that he copied his Hero from those who were esteemed such in the barbarous Age in which he liv'd , Impiger , iracundus , inexorabilis , acer , Iura neget sibi nata , &c. Made up of Lewdness , Love , and Fighting : who , had he liv'd in our days , would have made an excellent Town-Bully , I wish there were not too much reason to say a modish Gentleman . But tho old Homer took this way , Virgil , who writes with much more Iudgment and Exactness , and follows him in many things , here thought fit to leave him ; making his Hero , as I 've said , not only brave and prudent , but for the most part virtuous . Which would much better form the manners of his Reader , than if they were set to spell out Instruction from contraries , as Homer has done . Whence it follows , the more virtuous a Hero is , the better ; since he more effectually answers the true end of Epics . After all , Rapin says , the chief Excellency of an Heroic Poem consists in the just proportion of the Parts ; that perfect Union , just Agreement , and admirable Relation , which the Parts of this great Work bear one towards another ; and blames Tasso for mingling all the Sweetness and Delicacy of Eclogues and Lyricks , with the Force of an Heroic Poem . But I should think him mistaken here , and that this is not the meaning of Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For if we allow not such a pleasing Variety , how shall we excuse even Virgil himself , who has his Dido , as well as Tasso his Armida and Erminia ? nay , how shall we manage Love ? which is usually one great Episode of Heroic , if not with something of Delicacy . I grant Love ought to have a different Air in different sorts of Poems ; but still if it be natural it must have something of Softness ; and for his Enchanted Forest , which this severe Critic also blames , I believe there 's few who read that part of his Work , who would willingly have it omitted , for the sake of a fancied Regularity , any more than they would part with Mr. Dryden's Improvement on 't in his King Arthur . However , if it be a fault , 't is strange so many who have been Masters of the greatest Genius should unanimously fall into it ; as Ovid in his Palace of Circe , Ariosto in that of Alcina , and Spencer in his Acasia's Bower of Bliss , and several others , who have taken the same Method . I should therefore rather think that this beautiful and marvellous Analogy which Aristotle requires as the best thing in Epic , relates rather to the Harmony and Agreement of the Parts with the Whole ; so that there appears no Fracture or Contradiction , the different Parts , tho much unlike , yet altogether making one beautiful Figure and uniform Variety . And thus much of the Definition of Epic , containing the main Rules thereof , by which the Reader may be able to form a Judgment of this , or any other Heroic Poem . Especially if to these Rules be added some Examples to render them more plain . In order to which I desire to express my Thoughts freely of other Poems , as I must expect every one will do of mine , always observing that piece of Iustice , never to find fault , without taking notice of some Beauty to balance it , and giving , where I can find it , the better Iudgment of other Persons as well as my own . Concluding all with a brief account of my own Work. To begin then with Grandsire Homer , this may be added to the particular Remarks have been already made . I think none will deny but the Disposition of his Iliads , is so truly admirable , so regular , and exact , that one would be apt to think he wrote his Poem by Aristotle's Rules , and not Aristotle his Rules by his Poem . I confess I once thought that he had been oblig'd to his Commentators for most of the Beauties they celebrated in him ; but I am now , on a nearer view , so well satisfied to the contrary , that I can ne'er think his Poem writ by piece-meal , without any Connexion or Dependance : wherein Dionysius the Halicarnassian very justly praises the Order and Management of the Design , as well as the Grandeur and Magnificence of the Expression , and the sweet and passionate Movements . Nor is it without reason that Horace , Longinus , and all Antiquity have given him , as the Model of just and noble Sentiments and Expressions . I must confess there 's something in his Numbers that strikes me more than even Virgil's , his Thoughts and Expressions appear stronger than his , tho it cannot be denied but that Virgil's Design is much more regular ▪ Rapin says a great deal of that Prince of the Latin Poets , tho indeed he can never say enough , He had an admirable Taste , says he , of what 's natural , an excellent Iudgment for the Order , and an incomparable Delicacy for the Number and Harmony of his Versification . And adds , That the Design of the Poem is , if we consider it in all its Circumstances , the most judicious and best-laid that ever was or ever will be . There is indeed a prodigious Variety in Virgil , and yet the same Soul visible in every Line . His own great Spirit informs his Poetical World , and like that he speaks of , — totos infusa per Artus Mens agitat Molem , & magno se corpore miscet . He 's soft with the height of Majesty , his Marcellus , his Dido , and , I think , above all his Elegy on Pallas is very noble and tender . The joints so strong and exactly wrought , the Parts so proportionable the Thoughts and Expression so great , the Compliments so fine and just , that I could ne'er endure to read Statius , or any of the rest of the Antient Latins after him ; with whom therefore I shan't concern my self nor trouble my Reader . Ariosto was the first of the Moderns who attempted any thing like an Heroic Poem , and has many great and beautiful Thoughts ; but at the same time , 't is true , as Balsac observes , that you can hardly tell whether he 's a Christian or an Heathen , making God swear by Styx , and using all the Pagan Ornaments ; his Fancy very often runs away with his Iudgment , his Action is neither one nor simple , nor can you imagine what he drives at ; he has an hundred Hero's but you can't tell which he designs should be chief : Orlando indeed seems a wild Imitation of Homer's Achilles , but his Character is not bright enough to make him the Principal ; and besides he orders it so , that he does more great Actions when he 's mad than when sober . Agreeable to this are Rapin's thoughts of him , which , in few words , are , That he 's elevated and admirable in his Expressions , his Descriptions fine , but that he wants Iudgment ; and speaks well , but thinks ill , and that tho the Parts are handsome enough , yet the whole Work can by no means pass for an Epic Poem , he having never seen the Rules of Aristotle ; which he thinks Tasso had , and therefore wrote much better , whom he commends as more correct in his Design , more regular in the ordering his Fable , and more accomplish'd in all parts of his Poem than any other of the Italians , whom yet he justly blames , because he has two Hero's Godfredo and Rinaldo , of whom Godfredo seems the principal , and yet Rinaldo performs the greatest part of the notable Actions . He seems to imitate Agamemnon and Achilles , but then he raises his Agamemnon too high , or keeps him too low , for he hardly lets him do one great Action through the whole Work. He further criticises upon him as mingling too much Gallantry with his Poem , which , he thinks , is unbecoming the Gravity of his Subject . But whether this Censure be just , I know not , for Love and Gallantry runs through all Virgil's Aeneids , in the instances of Helen , Dido and Lavinia , and indeed it gives so great a Life to Epic , that it hardly can be agreeable without it , and I question whether ever it has been so . Nor is he more just , I think , against Tasso's Episodes , which he blames as not proper to circumstantiate his principal Action , not entring into the Causes and Effects thereof , but seeking too much to please , tho I think this Charge is unjust , for 't is in his Episodes , if any where , that Tasso is admirable . I might here give several Instances , but shall , at present , only refer my Reader to that of Tancred and Erminia , and I 'm mistaken if he does not dissent from Rapin in this particular . Sannazarius and Vida were the next who did any thing remarkable in Epic ; they both writ in Latin on the same Subject , both Christian Heroics ; Rapin says they both had good a Genius for Latin the Purity of their Style being admirable , but that their ordering of the Fable has nothing in 't of Delicacy , nor is the manner of their Writing proportionable to the dignity of the Subject . For Sannazarius he 's indeed so faulty , that one can hardly with Patience read him , the whole Structure of his imperfect Piece , de partu , being built on Heathen Fable ; yet he has great and vigorous Thoughts and very Poetical Expressions , tho therein Vida far excels him , whose Thoughts are so noble , and the Air of his Stile so great , that the Elogy Balzak gives his Countryman Tasso , wou'd as well or rather better have fitted him ; That Virgil is the Cause ; Vida is not th● first ; and Vida , that Virgil is not alone . It is true , as Rapin observes , that his Fable is very simple , and perhaps so much the better , considering the Subject ; tho he forgets not Poetical Ornaments , where there 's occasion , if he does not lean a little to Sannazarius's Error ; for he talks of the Gorgons and Sphinxes , the Centaurs and Hydra's and Chimeras , tho much more sparingly and modestly than the other . He has the happiest beginning that perhaps is to be found in any Poem , and by mingling his Proposition and Invocation , has the advantage of placing one of the noblest Thoughts in the World in the first Line , without danger of falling into the absurdity of Horace's Author with his Fortunam Priami : For thus he sings , Qui mare , qui terras , qui caelum numine comples — Spiritus alme , &c. After the Invocation , in the very beginning of the Poem , he 's preparing the Incidents for his Hero's Death ; he brings him to Ierusalem at the Passover with Hosanna's ; then raises his Machins , and falls to the Description of Hell. He through the whole , uses his Figures very gracefully ; few have bin more happy in Compari●sons , more moving in Passion , succinct , yet full in Narration : Yet is he not without Faults ; for in the second Book he brings him to his last Supper in the Garden , from thence before Caiaphas and Pilate ; which too much precipitates the main Action : Besides , it seems harsh and improbable to bring in S. Iohn , and Ioseph , our Saviours reputed Father , as he does in the third and fourth Book , giving Pilate an account of his Life ; not to insist on the general Opinion , that Ioseph was not then alive . But notwithstanding these few failures , it can't be deny'd , that his Description of our Saviours Passion in the fourth Book , is incomparably fine ; the disturbance among the Angels on that occasion ; his Character of Michael , and the Virgins Lamentation under the Cross , and at the Sepulchre , are inimitable . And thus much for Vida , on whom I 've been more large because I 've often made use of his Thoughts in this following Work ; his Poem being the most complete on that Subject I 've ever seen or expect to see . And here han't the English more reason to complain of Rapin , that he takes no notice of their Heroic Poems , than Lopex Viga of Tasso , for not mentioning the Spaniards at the Siege of Ierusalem : but since he has been so partial , as not to take any notice of our Writers , who sure as much deserve it as their Dubartas and Ronsard ; We may have liberty to speak of our own , and to do 'em Justice : To begin with Spencer , who I think comes the nearest Ariosto of any other ; he 's almost as Irregular , but much more Natural and Lovely : But he 's not only Irregular but Imperfect too , I mean , as to what he intended ; and therefore we can't well imagine what it wou'd have been , had he liv'd to complete it . If Fable be the Essence of Epic , his Fairy Queen had certainly enough of that to give it that Name . He seems , by the account he gives of it to Sir Walter Rawleigh , to have design'd one Principal Hero King Arthur , and one main important Action bringing him to his Throne ; but neither of these appear sufficiently distinct , or well defin'd , being both lost in the vast Seas of Matter which compose those Books which are finish'd . This however must be granted , the Design was Noble , and required such a comprehensive Genius as his , but to draw the first Scetch of it : And as the Design , so the Thoughts are also very great , the Expressions flowing natural and easie , with such a prodigious Poetical Copia as never any other must expect to enjoy . Gondibert methinks wants Life ; the Style is rather stiff than Heroic , and has more of Statius than Virgil ; one may see every where a great deal of Art , and Pains , and Regularity , even to a fault ; nor is a Genius wanting , but it s so unnatural , that an ingenious Person may find much more pleasure in reading a worse Poet. Besides , his Stanza's often cramp the Sence , and injure many a noble Thought and Passion . But Mr. Cowley's Davideis is the Medium between both ; it has Gondiberts Majesty without his stiffness , and something of Spencer's Sweetness and Variety without his Irregularity : Indeed all his Works are so admirable , that another Cowley might well be employ'd in giving them their just Elogy . His Hero is according to the antient Model , truly Poetical , a mixture of some Faults and greater Virtues . He had the advantage of both Love and Honour for his Episodes , nay ; and Friendship too , and that the noblest in History . He had all the sacred History before him , and liberty to chuse where he pleased , either by Narration or Prophesie ; nor has he , as far as he has gone , neglected any Advantages the Subject gave him . It s a great Loss to the World that he left the Work unfinish'd , since now he 's dead , it s always like to continue so . As for Milton's Paradice Lost its an Original , and indeed he seems rather above the common Rules of Epic than ignorant of them . It s I 'm sure a very lovely Poem , by what ever Name it s call'd , and in it he has many Thoughts and Images , greater than perhaps any either in Virgil or Homer . The Foundation is true History , but the turn is Fable : The Action is very Important , but not uniform ; for one can't tell which is the Principal in the Poem , the Wars of the Angels , or the Fall of Man , nor which is the Chief Person Michael or Adam . It s true , the former comes in as an Episode to the latter , but it takes up too great a part thereof , because it s link'd to it . His Discourse of Light is incomparable ; and I think 't was worth the while to be blind to be its Author . His Description of Adam and Eve , their Persons and Love , is almost too lively to bear reading : Not but that he has his inequalities and repititions , the latter pretty often , as have , more or less , all other Poets but Virgil. For his antique Words I 'm not like to blame him whoever does : And for his blank Verse , I 'm of a different mind from most others , and think they rather excuse his uncorrectness than the contraries ; for I find it 's easier to run into it , in that sort of Verse , than in Rhyming Works , where the Thought is oftner turned ; whereas here the Fancy flows on without check or controul . As for his Paradice Regain'd , I nothing wonder that it has not near the Life of his former Poem , any more than the Odysses fell short of the Iliads . Milton , when he writ this , was grown Older , probably poorer : He had not that scope for Fable , was confin'd to a lower Walk , and draws out that in four Books which might have been well compriz'd in one : Notwithstanding all this , there are many strokes which appear truly his ; as the Mustering of the Parthian Troops , the Description of Rome by the Devil to our Saviour , and several other places . And now I 've done with all the rest , I may take liberty to say something of my own . For the Subject I dare stand by it , that 't is fit for a better Heroic Poem than any ever was , or will be made ; and that if a good Poem cou'd not be made on 't , it must be either from the weakness of the Art it self , or for want of a good Artist . I don't say the Subject with all its Circumstances is the best for Epic , but considered in it self , or with a prudent choice out of the vast Field of Matter which it affords . The Action is Important , if ever any was , being no less than the Redemption of the World , which was not accomplish'd till after our Saviours Death and Resurrection . The Ascension I confess shou'd be left out , according to the common Rules of Heroic Poetry , but I had not the same reason for omitting it , as others have for not coming to the End of their History , a little short of which they generally stop , because after the main Business is over , nothing great remains , or however not greater than has already past . And if any thing mean followed , the Reader wou'd leave off dissatisfied . But I 've as great and remarkable an Action , as any in the whole story , yet upon my Hands , and which if I had omitted , I had lost many very moving Incidents that follow'd the Resurrection ; and besides , Vida before me , has carry'd it yet further , to the actual Descent of the Holy Ghost on the Disciples , and the spreading the Christian Name all the World over ; which I 've done only in Prophecy . The Action is I think uniform , because all the Episodes are part of the main Action , the Redemption of the World ; to which his Incarnation , and Divine Conception were absolutely necessary , and so were his Holy Life , Doctrine , Miracles , and especially his Sufferings and Agonies . My principal Hero was perfect , yet imitable , and that both in active and contemplative Life . He leaves his own Kingdom to save and conquer another , endures the greatest hardships , is reduc'd to the lowest ebb , nay is at last forc'd to suffer Death it self . Yet after all , he emerges from his Misfortunes , conquers all his Enemies , fixes Laws , establishes Religion , Peace , and his own Empire , and is advanced higher than any Conquerour ever was before him . The other Persons are Heroical enough , Angels , Kings , High Priests , Governours , Councellors , nay even the Apostles themselves were more than Kings , for they were thought and call'd Gods by the People . The Moral I find not make it , in a true Example , which others are forc'd to Form in Fable ; That we ought to do Good , to suffer evil , submit to the Divine Will ; to venture or lose a Life for a Friend ; to forgive our Enemies . Yet further I desire to recommend the whole of the Christian Religion ; all the Articles of Faith ; all that System of Divinity and Morality contain'd in the Gospel of the Blessed Jesus , to the Study and Practice of Persons of Ingenuity and Reason ; to make his Divine Person , which is already infinitely Amiable , if possible , actually more Ador'd and Lov'd ; and to Vindicate his Mission , his Satisfaction , and his Divinity , against all Iews , Turks , Infidels , and Heretics ; which sure are the most proper Ends that can be propos'd in a Work of this Nature : Which may be agreeably and admirably done , if 't is not the Poets fault ; for here 's all the marvellous that cou'd be wish'd for , already done to my Hand , and all sacredly True , Angels and Daemons , and Miracles , with Voices from Heaven . Now the Subject being so fit for a good Heroic Poem , I shall have the less excuse , if this be a bad one . And here I must ingeniously confess , I had seen none of these Rules given by the Masters of Epic , when I laid the Scheme of this Poem , tho I wish I had , for I might probably then have done it better , or not at all . I knew not the hazard of the undertaking , but greedily embrac'd it , when first propos'd by some Friends , who were ignorant of what they put me upon . Being full of the Design ; wherein , the earnest desire I had to see it accomplish'd , and either a lucky Chance , or the Happiness of my Subject , may perhaps in some Instances , have supply'd the want both of Rules and Genius . All I will say of my own performance is , that I now know the Faults on 't , tho I am not oblig'd to point 'em out to my Reader , who will but too soon find ' em . That I wou'd have mended much that 's now amiss , had I liv'd in an Age where a man might afford to be Nine or Ten Years about a Poem . And in the mean time this satisfies me , whatever is the success , that I 've done all that cou'd be done by one in my Circumstances towards the rendring it more compleat and freer from Faults , and only wish that my own Reputation may suffer , by the weakness of the Work , and not the Dignity of the Subject . I cou'd plead for my self what Longinus says on Works of this Nature , wou'd it not look like Arrogance , That even the greatest Genius may sometimes sink into meanness , when the force of their Spirits is once exhausted : That its very difficult for height of Thought to sustain itself long in an equal Tenour ; and that some Faults ought to be excused when there are more Beauties . But if none of these will pass , I hope it will not much mortifie me , since I think the World and I have no great matter to do with one another . I 'm sensible my Poem wou'd have had fewer Enemies , had I left out some Passages in 't . But as mean as the worst of this are , I wou'd not buy their good Word at such a rate . I had almost forgot to mention the Gravers Work , which is not without Faults , particularly he has err'd in the Posture of the Disciples at the last Supper , whom he has made Sitting , when they were really Declining , or Discumbent . But it s now more than time to conclude my long Preface , which I shall do in few Words . Since the chief Design in this Work , is to advance the Honour of my Hero , and next to that , the entertainment of Pious and ingenious Minds ; for the truth of which , I hope I may appeal to the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I shall not be much concern'd for the success it may meet with in the World. To Mr. SAMUEL WESLEY on his Divine Poem of the Life of CHRIST . AS when some Prophet , who had long retir'd , Returns from Solitude with Rapture fir'd , With full Credentials made securely bold , To listning Crowds do's Charmingly unfold What Angels him in awful Visions told ; With wond'rous Truths surprizing ev'ry Brest , His sacred Mission is by all Confest . So you , great Bard , who lay till now conceal'd , Compiling what your Heav'nly Muse reveal'd , No sooner quit the Shade , but strike our Eyes With Wonder , and our Mind with Exstasies . Ev'n we , the Tribe who thought our selves inspir'd , Like glimm'ring Stars in Night's dull reign admir'd ; Like Stars , a num'rous but a feeble Host , Are gladly in your Morning-lustre lost . When we ( and few have been so well inclin'd ) In Songs attempted to Instruct Mankind , From Nature's Law wee all our Precepts drew , And ev'n her Sanctions oft perverted too ; Your sacred Muse do's Revelation trace ; And Nature is by you improv'd to Grace . Verse is a Tribute due to sacred Writ , But seldom paid , or , not in currant Wit ; The Undertakers fail in Zeal or Art , They want the Genius , or they want the Heart : To Crown your pious Off'ring both combine ; At once your Numbers and your Theme divine . The Race of Poets , while a virtuous Train , For Inspiration never call'd in vain ; But fail'd in Wit , their stock of Virtue spent , And as they grew Debauch'd , grew Impotent . 'T is in their own , and in Religion's wrong , When Beauty , Wealth or Pow'r employ's their Song . But if they trespass who are only Vain , What Punishment's reserv'd for the Prophane ! How shall the Panders scape , who foul Desire , In Poetry's alluring Charms attire ? Too guilty , while , like Emp'ricks they employ Their baneful Skill , and privately destroy ; But when the publick Teeming Press they ply , Thro' all the Realm their poyson'd Papers flie ; Not rural Nymphs are safe in their Retreats , Th' Infection reaches the remotest Seats . Who once the Poets Function thus betray , What Helicon can wash their Saints away ! Such Lepers wou'd make Iordan's Stream impure , But Iordan's Stream can ne'er such Lepers Cure. What just Encomiums , Sir , must you receive , Who Wit and Piety together weave . No Altar your Oblation can refuse , Who to the Temple bring a spotless Muse : You , with fresh Laurels from Parnassus born , Plant Sion's Hill , and Salem's Tow'rs adorn ; You break the Charms , and from prophane Retreats Restore the Muses to their Native Seats . Our leading Moses did this Task pursue , And liv'd to have the Holy Land in view ; With vig'rous Youth to finish the Success , Like Ioshua you Succeed , and all Possess . Deep Learning's Stores to raise this Pile are brought , Bright Fancy after Iudgment 's Model wrought : The vast Idea seem'd a subject fit To exercise an able Poet's Wit ; But to Express , to Finish and Adorn , Remain'd for you , who for this Work was Born. The temper'd Stile not too remiss or strong , But suited to the Subject of the Song ; Which , varying , always shews a Master's Skill , Sweet as a Vale , or lofty as a Hill. Here , pious Souls , what they did long desire , Possess their dear Redeemer's Life intire : Here , with whole Paradise regain'd they meet , And Milton's noble Work is now compleat . N. Tate . Iune 28. 1693. To the Ingenious Mr. SAMUEL WESLEY on his Poem of the Life of CHRIST . REdeem'd ? It 's true ; the happy Muse no more Can her Egyptian slavish Chains deplore ; No more shall spurious Gods or Heroes rais'd In pow'rful Numbers , be devoutly Prais'd ; Verse form'd 'em Idols , while Immortal Verse Wou'd Fancy's Dreams in weighty Lines rehearse ; Perverted Poetry cou'd with ease controul The wiser Passions of the thoughtful Soul ; And into Mischiefs force the Passive Throng , Hurry'd by the impetuous Witchcraft of deluding Song . Thy Muse , a Convert made , in nobler Strains Sings that great God who in himself contains This spacious ALL , whose active Word commands The Prince of Idols with his gloomy Bands Down to those Deeps , where endless Torture dwells , Beneath the solid darkness of a thousand Hells . God's and his David's Son , the wond'rous Heir Of Heav'n and Earth , thy tuneful Rhimes declare : No Man of Sorrows now , nor meanly Crown'd With blushing Thorns , nor barbarous Fetters bound ; But in immense Eternal Brightness plac'd , With all his Fathers ancient Glories grac'd ; Great , Pure , Immortal , always Blest , Sublime , Before the first , beyond the last of Time ; Where to the Name of their triumphant King , Hymns sweet as Thyme , extatick Angels sing . What poor Evangelists prescrib'd of old , And studious Priests still to their Flocks unfold ; Was , till of late , by pious Crowds admir'd , Their Tales Authentick as their Minds Inspir'd ; Now Damn'd as plain and low , tho' mystick all , Truth must before the Dagon Nonsense fall . A dull lewd Song to Celia dubs the Wit , When , with his Title proud , the senseless Chit Defies his Maker , and his Dictates scorns , And Heav'n to ridicule and banter turns : Truth for his Fancy must be gayly drest , Like the May Lady at some Country Feast . In thy smooth Verse stands that unchanging Truth , With Beauties varnish'd and adorn'd with Youth ; Drest in Poetick robes of Flame and Light , Pleasant as Morning , and as Mid-day bright ; Thy Verse may Charm him who the Preacher flies , Reform the Brute , and make the Senseless Wise. So when a Devil malignant Saul possest , And broke the quiet of his tortur'd Breast ; When Rage and Folly in his Thoughts combin'd , Diseas'd his Body , and disturb'd his Mind ; His Harp the gay Iessean Psalmist strung , And to his Harp some sacred Anthem sung ; So smooth his Voice , so swift his flying Hand Did trembling Notes and chiding Strings command ; So much of Heav'n did the black Spirit confound , Nor cou'd his Hell support the charming sound ; But from his Throne the proud Usurper flew , While Musicks Terrors did his flight pursue , And Saul's rebellious Thoughts and inward Rage subdue . Sic puer Elkanides Domini resupinus in Aede Summissâ aethereos excipit aure sonos , Afflatuque sacro Divinos concipit Ignes , Et subito in vatum proruit Ipse modos : Tu , Iuvenis , rapis Arma prior , Musasque profanas In pia Christicolûm , maxime , castra refers . Macte animis Wesleie tuis , repetitaque Christi , Gesta subacta magis pensa secunda dabunt . Raptim . L. Milbourne . To my Ingenious Friend Mr. SAMUEL WESLEY , on his Poem the Life of CHRIST . CHrist's Life ! And sung in English Poesie ! Who of our Bards durst e'er essay't till thee ! Their Pens are idly busie for the Stage , To humour there the Genius of the Age ; Their cheif design is still to please the Pit , And there expose the Folly of their Wit ; But every Theme that 's Noble and Divine , With awkward Modesty they still decline : About the sacred Ark they trembling stand , But dare not touch with their unhallow'd Hand ; They plead , alas ! They 've too prophane a Muse , And urge their very Crimes for their excuse . Dryden alone , swoll'n with a nobler Pride , Out of the common road once step'd aside ; Bravely went on where Milton broke the Ice , And sweetly mourn'd the loss of Paradise ; Richly embroyder'd his old fashion'd Ground , And still refin'd the golden Oar he found ; Each Comliness up to a Beauty wrought , Polish'd each Line and heighten'd every Thought ; What Mortal cou'd have been with him compar'd , As he began had he but Persever'd ! Cowley indeed ( his Works sufficient proof ) For this great Theme — At once was Poet and was Saint enough . Had he the blessed Iesus made his choice , He 'd Heav'nly Skill to sing , and Heav'nly Voice ; But on his Type he rather chose to write , His shadow , yet himself a glorious Light ; David , that mighty Man , employ'd his pains , He David sung , and sung with David's strains ; Scarce cou'd the Musick of his charming Lyre Of whom he sang , more please , or more inspire : But ah ! While he too nigh to Heav'n did soar , The Angels caught his Soul o' th' Wing , and bore To their blest Quire , whence he return'd no more : Around him strait the wond'ring Seraph's throng , And beg from him a more Seraphick Song ; He sang , their high tun'd Harps they higher raise , And strive to play a Consort to his Lays ; But such high Notes immortal Cowley sings , As stretch'd their lowd , their everlasting Strings ; So his great Hero's drawn but to the Wast , And but the Scheme of what shou'd follow cast ! Yet all must needs admire , when it they view , Both what he did , and what he meant to do . O that some happy Muse wou'd yet go on , And finish what so nobly is begun ! But Davideis must ( I fear ) remain , Wish'd to be finish'd , but ne'er underta'en : Yet thou from Cowley hast this Honour won , He sang but David , thou his greater Son : A bold Attempt , yet manag'd so by you , We must your Courage praise , and Conduct too ; So great the Theme , and yet so sweet the Song , The God thou sing'st doth sure inspire thy Tongue : Thou open'st all the Treasuries above , And shew'st the Wonders of Almighty Love : How the eternal Father made a Child , With awful sweetness in the Manger Smil'd ; The various hazards which his Nonage ran , Until the Infant God grew up to Man ; Then drawing o'er his radiant Head a Cloud , To shew the Man , a while the God you shrou'd ; And to a Scene of Sorrow guid'st our Eye , The mournful Glories of sad Calvary ; They raise him to the Cross , and there deride ; The Holy Jesus pitty'd them , and Dy'd . Then how the World its Makers death bemoan'd , Heav'n wept , Winds sigh'd , Earth quak'd , whole Nature groan'd ; Next how that Death our Sins did Expiate , How great the Purchase ! But how dear the Rate ! This , and much more thy Muse , great Wesley , sings , Thy Flow'rs are more , and sweeter than the Springs ; Which with fresh beauties ev'ry Verse adorn , Sprightly as Light , and fragrant as the Morn ; Thy lofty Wit 's by solid Iudgment fix'd ; Thy fruitful Fancy with deep Learning mix'd : Their mingled Glories sparkle in each Line , Each Word both speaks thee Poet and Divine , Go on , great Bard , still let thy tuneful Lyre Strike Envy dumb , and teach her to admire . Thomas Taylor . To his Ingenious Friend Mr. SAMUEL WESLEY , on his Excellent Poem call'd the Life of Christ. SURE there 's some dearth of Wit starves every Age , And few yet felt the true Poetic Rage . Each Pagan Clown engross'd the Muses care , And like his fellow Beasts , was dub'd a Star ; Huge brawny Limbs claim'd all the Poets song , And 't was exceeding Virtue to be strong ; But now — The God , the God! — Be gone Prophane ! Nor with unhallow'd Gifts the Altars stain : Saturnian Days again enrich the Year , And promis'd Months in golden Orbs appear . Again the Mantuan Genius charms the Plains With more than mighty Maro's lofty strains . Big with prophetick Fury , Virgil taught Th' astonish'd World , what Wonders shou'd be wrought . Under dark Types he veil'd the Heav'nly Birth , And brought the Godlike Infant smiling to the Earth . Each beauteous Line the future God confest , At length amaz'd , to Wesley left the rest . So the bright Guardian Star with pointed Ray , Shone thro' the East and gilt the dusky way , And told the Sages where their Saviour lay ; Then conscious of its Trust , withdrew from sight , That they might pay their Offrings , where that pay'd ' its light . Here , here , the God to Wesley's Charge repairs , And with his Presence crowns the Poets Cares : Wesley ! A Name which in just numbers Shines ! A Name immortal as his sacred Lines ! To thee , great Bard , the darling Muses owe That freedom which on others they bestow . Touch'd with the Beauties of Seraphick Love , Unbody'd and unchain'd from flesh they move . Nor Phyllis now , nor Strephon's Plaints prevail , The wretched burthen of some whining Tale ; But the chast Sisters now their Dross refine , Poets are truely Priests , and Poetry 's Divine . See! How in tuneful Verse the Infant reigns , And with soft Looks beguiles his Mothers pains ! Pleas'd with thy Song , he less Attentive hears Th' harmonious Musick of the charming Spheres ; Bids Angels cease their Notes , that Wesley's Lays May urge with more effect their young Redeemers praise . O more than Man ! Whence comes this sacred Fire , That doth with sparkling Rage thy Breast inspire ? Sure thou 'st a second Rape on Heav'n perform'd , And with arm'd Hands Aetherial Forges storm'd : Nought but the Gods own flames cou'd thus dispence So healing and so kind an Influence . Beauties shine thro' the Work , adorn the whole , Chain up the Sense , and captivate the Soul. Whether thou sing'st the dying Hero's fame , And in loud sighs groan'st forth thy Maker's Name , When tyr'd with Flesh , he quits the humane load , And Heav'n , and Earth , and Iews confess the God ; Or thy bold Muse with heighten'd Pinnions flies , And brings her Charge exalted to the Skies ; Thy Verse thro ▪ starry Hosts the God convey , And with new Glories paint the milky way . To thy great Name what Altars shall we raise ? None but the God thou sing'st can give sufficient praise . As when of old some pious Saints essay'd To please high Heav'n , and annual Off'rings paid , Struck with the sacred Horror of the place , And prostrate on the Ground , they veil'd their Face . With awful distance , and with trembling bows , Their Wonder fully paid their promis'd Vows : So we amaz'd at thy vast Work retire , And where we ought to Sacrifice , admire . William Pittis , Fellow of New-College in Oxon. Iune 23. 1693. To his Reverend Friend Mr. SAMUEL WESLEY , on his Poem of the Life of CHRIST . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindar . WHilst others write of Criminal Amours , And how they vainly spend their vacant Hours , Your Phansy's more sublime , it soars above The mean Intrigues of their inglorious Love : Wretchedly they debase a noble Art , And only touch the Ears ; but you the Heart . You , ( with Columbus , ) not alone descrie , But conquer ( Cortez-like , ) new Worlds in Poetry . Sure 't was the same great Master of the Quire That did direct the Royal Psalmist's Lyre , Who your Seraphick Breast did thus inspire : A God Incarnate is a Theme so Great , It shou'd be manag'd at no vulgar Rate ; Nor have you done it . For , in ev'ry Line , We read ( at once ) the Poet , and Divine : The Muses thus to you the Graces be , And thus Parnassus is Mount-Calvary . You ( modestly Ambitious of fair Fame ) Take a sure course t' immortalize your Name . For , till this Fabrick of the World shall end , And a devouring Conflagration blend Both Heav'n and Earth together ; till we see Time swallow'd up of vast Eternity ; Till then , your Verse shall be preserv'd alive , And almost Nature's aged self survive . Henry Cutts . Iune 23. 1693. To Mr. SAMUEL WESLEY , on his Poem of the Life of CHRIST . BLest are the Bards who , fill'd with Godlike Fire , Dare , like its Flames , to native Heav'n aspire , Commence here Angels , and , in equal Lays , Praise him alone whom Saints and Seraphs praise : On sacred Themes a sacred Rage they use , Advance their Art , and deifie their Muse. These , Poets are ! Thou , Wesley , than art blest ; No mortal Beauty fires thy glowing Breast ; Thy Heart , thy Soul with the whole God possest . No Spurious God , such as at Delphos spoke , And dubious Answers sold for impious Smoke . But that bright infant Sun whose dawning Ray Drove Shades , and Sprights , and Gods of Night away ; Who his true Godhead at his Birth display'd , And crush'd , at once , Hell's dreadful Serpent's head ; Who bears , with ease , this pond'rous Fabric's load , Makes conscious Nature tremble at his Nod , And Heav'n , and Earth , and Hell confess the God. Who out of Nothing swarms of Worlds cou'd bring , Of Light invisible th' unfathomable Spring ; Sole , first , and last , still round himself he rouls In th' undivided Triple-stream , above the reach of Souls . Hold , headstrong Muse , nor , in thy scanty Verse , Attempt his boundless Wonders to rehearse ; Nor , off'ring Incense with unhallow'd Fire , Like Nadab in revenging Flames expire . The Right , the Pow'r of chanting such a Song To none but consecrated Bards belong . None but Apelles Alexander drew ; A nobler Draught to nobler Hands is due . So , Wesley , when we thought , with pious Awe , No Pencil fit thy suff'ring God to draw , Perform'd by thine the mighty Task we see ; Or he , thy Lord , has done the Work by thee . Thy Choice , like pious Mary's , is the best , While Others live with Martha's Cares opprest ; When once engag'd , unknowing to go back , Yet doom'd each Hour their wearied Minds to rack , To sooth a dull , ungrateful , impious Age ; Th' eternal Drudges of the Press and Stage . Baffled this Moment , thoughtless of the past , Still rich in Hopes , and wretched to the last ; Witty by Fits , but oft'ner dull than wise , And fond of Fame , which yet they sacrifice . Ah! cruel Fortune ! Tyrant of my Life , To Fools so kind , with Poets still at strife , Thou may'st constrain thy Slave to lose his Right To dear-bought Fame , the Poet 's best Delight ; But never , never shall my Honor be , Thou Prostitute , a Prostitute to thee . Nor will I use a Spark of heav'nly Fire Chast Flames to quench , and kindle loose Desire ; Or , to mean Flatt'ry and worse Falshoods bent , Poison the Weak , and stab the Innocent . Ah! must I never , in bold Numbers , sing Britain's great Rulers and Heav'n's greater King ! Ev'n our wing'd Brother-Poets of the Grove Strive here below to Rival those above . Each Morning they their warbling Voices raise , Inspir'd by Nature Nature's God to praise . The lab'ring Hind by them beguiles his Cares , Yet by his Arts their callow Brood ensnares . Then blinded , taught t' unlearn their native Strain , And cag'd for Life , the Wretches sing for Grain . So 't is with us : Alike by Nature free , Our lays were Sacred as our Deity ; But by a selfish World enslav'd , while young , Blinded by Vice , we 're taught a meaner Song ; Kept close and bare , we ne'er enjoy the Spring , The Town our Cage , where we must starve or sing . Much happier Wesley ! wiser grown betimes , Thou left'st its Hurry , for more peaceful Climes ; Nor , while thy Mind a short Repose enjoy'd , Was thy chast Muse on trifling Themes employ'd : Tales of an angry Warrior's sullen Grief , The tedious Voyage of a crafty Chief , Troy , which a Horse could conquer in a Night , Or a false Wand'rer's fatal Loves and Flight : These ne'er could pay the Poet's Cares and Toils , The costly Seeds were lost in barren Soils . Nobler thy Choice , and happier thy Essay , Modest yet bold , Majestic and yet gay ; As Autumn ripe , yet flourishing as May. But here , my Friend , thou check'st my zealous Muse , And bid'st me for thy God my Incense use ; Thou shun'st the Praise which thy own Virtue draws , And can'st deserve , but can'st not hear Applause . Know , 't is beneath thy Friend to make thee vain ; I praise thee not : Yet must I praise thy Strain , I may — Since Men , when they applaud thy Lays , The Prophets great Inspirer only praise . Yet tho to God alone the Praise belong , With him and thee we share the pleasing Song . Thus Aaron Incense on its Altar laid , And , while attending Israel bow'd and pray'd ; The balmy Steams , for Heav'n alone prepar'd , The Priest , the People , and the Godhead shar'd . Peter Motteux . ERRATA . LIB . 1. p. 11. v. 386 for on read f●n . p. 21. v 770. r. as well as he . Lib. 2. p. 43. l. 29. r. much admiring round her . p. 51. v. 690. r. bands . p. 54. 780. r. desire . v. 787. r. humble . p. 58. v. 928. thus r. this . p. ●4 . v. 1107. the r. your . p. 70. v. 879. expir'd r. retir'd . p. 51. v. 1076. wandring r. waneing . Ib. after Eastern bound add of Egypt . Lib. 3. p. 92. v. 740. r. stern . p. 97. v. 964. r. Saveh ' s. p. 103. v. 1171. shall r. shalt . p 104. v. 1210. the r. ●th ' . p. 106. v. 1456. r. cou'd no longer . p. 107. v. 1681. dele as it is already said in the Preface . p. 108. v. 631. lengthens r. weakens . p , 111. v. 1115. r. hardly need tell . p. 112. v. 1153. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. 1182. Grotius r. Gratius . Lib. 4. p. 116. v. 11. r. Tho press'd . v. 34. Royal r. Loyal . p. 122 v. 270. lov'd r. lowd . p. 133. v , 674. dareing r. dazling . p. 135. v. 732. r. inexorably . p. 138. v. 52 for Art of Poetry , r. Essay upon Translations . p. 141. v. 508. r. Sephir Tephillim , Sephir Hamussar . Brike r. Pirke . there r. thou . shall r. shalt . p. 142. v. 578. r. Batanaea . v. 585. Vipers r. Witches . v. 639. r. if I have . p. 143. v. 724. Proselytes r. Roytelets . Ibid. Twelve hundred r. One hundred . Lib. 5. p. 148 v. 109. rov'd r. row'd . p. 151. v. 241. Whom r. Who. v. 245. r. endu'd . p. 154. 359. Chance r. Change. p. 155. v. 381. r. frighted Parents . v. 401. r. Reverse . p. 156. v. 428. he r. they . v , 429. r. resolve . p. 160. v. 599. this r. that 's . p. 163. v. 708. she r. the. p. 164. v. 733. nor r. not . p. 164. v. 764. prov'd r. mov'd . p. 165. v. 794 the r. your . Lib. 6. p. 187. v. 122. r. soft signs of pity . v. 147. r. State wou'd better . p. 189. v. 215. those r. show . p. 192. v. 316. r. nights . v. 319. dele the. v. 322. in less then r. are scarcely v. 332. divide r. derive . p. 205. v. 855. one r. on . p. 209. v. 1020. with r. wish . p. 210. v. 1053. the r. their . p. 226. v. 436. Meliter r. Methter . v. 452. r. near Samos . p. 231. v. 740. dele Taurus v. 835. r. in his time S. Paul wou'd . Lib. 7. p. 238. v. 94. hear r. fear . p. 234. v. 151. unfashion'd r. unfathom'd . p. 240. v. 418. Dublets r. double . p. 248. v. 746. of r. I 'll . p. 257. v. 467. a thousand Towns r , thousands of the. Lib. 8. p , 269. v. 308. world r. word . p. 276 v. 586. Elysian r. Etesian . p. 277. v. 655. mountains r. mansions . p. 282. v. 840. learn'd r. scorn'd . p. 289. v. 621. r. or give it unconsecrated . Lib. 9. p. 292. v. 46. the r. in . p. 311. v. 783. angles r. axles . p. 315. v. 330. Sword r. Blood. p. 317. v. 727. Circumstances . r. Proof . Lib. 10. p. 329. v. 301. Regions r. Legions p. 335. v. 539. faithful r. faithless . v. 569. Was r. Has. p. 343. v. 865. the r. ye . THE ARGUMENT OF THE First BOOK . THE Proposition . The Invocation . Our Saviour's Ascent on Mount Tabor , with his three Disciples ; whence they take a View of the Country about it . The Transfiguration . After which our Saviour descends from the Mount ; and after having foretold his Passion , going through Galilee approaches Jerusalem . And , in his Passage thither over Mount Olivet , raises Lazarus from the dead : Then being invited by Simon the Leper to a Feast , in whose House the Destruction of Sodom is described on a Suit of Hangings ; Mary Magdalen there anoints his Feet . The next day he descends to Jerusalem , and makes his triumphant Entry into the City , attended by vast Crouds of People , bearing Palms , and singing Hosanna's . Whence he retires in the Evening to Mount Olivet ; which is described , with the Country about it . The Description of the Garden near Gethsemane , and our Saviours usual Employment there . A Digression concerning Divine Love , and virtuous Friendship . A Character of the three Disciples , Peter , James , and John. Their Descent from the Mount to Jerusalem ; where in the Temple , they are met by Joseph of Arimathea , who formerly , in the Country , had seen many of our Saviour's Miracles . Hence he takes 'em with him to his pleasant Garden on the side of Calvary ; where being met by his Friends , Nicodemus and Gamaliel , they put them on a Discourse of our Saviour's Life and Miracles . Which ends the First Book . THE LIFE OF CHRIST : AN Heroic Poem . BOOK I. I Sing the Man who reigns enthron'd on high ; I sing the God , who not disdain'd to dye : Him , whom each modest Seraph trembling sings , The most afflicted , yet the best of Kings : Who from th' Eternal Father's side came down , Stript of his Starry Diadem and Crown ; From Satan's Chains , to ransom captive Men , And drive him to his own sad Realms agen . What Pain , what Labour did he not endure , To close our Wounds , and Happiness secure ? He still was doing Good , and let us see By his Example , what we ought to be : Taught us a perfect Law , unknown before ; Did by his Merits the lost World restore , And gave his Life , when he could give no more : Hence a new Race of Times and Men began , And happy Years in decent Order ran : Hence Faith and Truth agen to Earth return , And lost Astraea we no longer mourn . So vast the Work , Apostate Man to save ! So great the Price our dear Redeemer gave ! Nor will he his propitious Aid refuse , The same my God , my Hero and my Muse , Who sing his Life ; a Work immense and rare , Too heavy for an Angel's strength to bear : The mighty Masters of the tuneful Throng , Whose numerous Souls are struck with sacred Song , Whose Names the World out-last , the Sun out-shine , Immortal Cowley , Herbert all divine * Beheld the weighty Task , but durst not stay , And wisely shrunk their conscious Arms away : How then shall I , a nameless Thing , presume , Unmark'd , unknown , to fill their sacred room ; Sunk in the useless Crowd by Birth and Fate , Sunk lower by unequal Fortune's Weight ? O Thou , whose Word this ALL of nothing made , And when thou hadst each beauteous Scene survey'd , Pronounc'd it Good ; Let thy kind Spirit shine Through every part of this New World of mine ! Both Light and Being by thy FIAT give , And This through Thee , as long as Thine shall live ! Two Worlds already did our LORD confess , And sure the Third , his Own , could do no less : Glad Earth and trembling Hell just Witness gave , These to subdue , and those he came to save : His ransom'd Subjects loud Hosanna's sing , His Rebels fled , and knew their angry King : Already he in Desarts wast and wild In God-like Innocence severely mild , Had met the Tyrant of the Realms below , And conquer'd Hand to Hand the mighty Foe : Cursing he fled , as when transfix'd he fell , With all the doubled Spite and Rage of Hell : Heav'n does at last in its own Cause appear ; The strongest Forces must maintain the Rear : Th' Inhabitants of those bright Realms of Day , Must Homage to their mighty Master pay , Tho' veil'd in humble Robes of Mortal Clay : Tabor the Place to prove his Mission true , Where Heav'n and Earth must have an Interview : That Mount of God , as Sinai long before , The upper Worlds whole Weight descending bore : Lovely it look'd like some Divine Abode , All beauteous as the Paradise of God : Steep is th' Ascent , but when the Top you gain , It more than recompences all your Pain , Presenting the pleas'd Eye an even Plain ; And underneath , around the spacious Coast The noblest Prospect Iury's Land can boast : If East inclin'd to North you cast your Eye , * Royal Tiberias thence with Ease you 'll spy , Whose wealthy Citizens their pleasure take In numerous Boats upon the neighb'ring Lake ; While Ships of greater Bulk with decent Pride Their Penons waving , Sails extended wide , Traverse its length , or run from side to side : Beyond whose Eastern bounds far off you see With pleasant Horror Stony Arabie : Kishon to South , whose Banks new Waters fill , When past by Western Hermon's gentle Hill : A noble River now , tho' not so large As when the Stars on Israel's side did charge ; When o'r its Crimson Waves , a ghastly throng , Bodies and Shields and Helms promiscuous roll'd along : From thence 'twixt West and North it onward goes , And near the Walls of little Naim flows , Whence Carmel's Mount and Grove its Waves entice To add new Beauties to that Paradice : Where when the Prophet Baal's curst Priests did slay , It wash'd their Blood , and Israel's Stain away : Both hurry'd swift to the great Western Flood ; * Within whose Arms , more North , rich Tyrus stood ; Her Walls so strong , nor Sea , nor Land they fear : And farther on , her Sister Sidon near , Under fair Libanus you might descry Where Clouds at once and that obstruct your Eye : Thence back to South direct your Sight again , You 'll Iezreel see , and rich Megiddo's Plain : Proud Iezreel , where unhappy Naboth fell , Whose guiltless Blood cost that of Iezebel . To this fair Mount did our blest Lord ascend ; Three Witnesses must thither him attend , Two , destin'd Martyrs , and the third his Friend ; Zebedee's happy Sons , whose mighty Name From awful Thunder , scarce more active , came ; Cephas before 'em both in Zeal and Fame : These with his more peculiar Favour blest , He with him takes , and leaves beneath the rest . Scarce had the chearful Harbinger of Day Clapt his bright Wings and warn'd the Shades away , E'r our still watchful Saviour , who denies The Sun , his shade , before himself should rise , Had conquer'd Tabor's hoary top , and there Yet higher mounts in ardent Hymns and Pray'r : No earthly Thought , no sublunary thing Could clog his tow'ring Souls Seraphic Wing : He pass'd through all the glittering Guards on high , Who staid their Songs , and bow'd as he went by ; Nor stop'd but at his Father's radiant Throne , " The great Three-One — * He ask'd and had , and beckon'd thence away , ( Gladly all Heav'n his lov'd Commands obey : ) Two of the brightest Saints which fill the Place Ay-gazing on the Beatifick Face : That faithful Leader of the chosen Band Who Nature sway'd with his Almighty Wand ; * Whom quaking Sinai shew'd so much before , That Heav'n it self could hardly now do more : And him who on the glorious Wings of Morn In a bright wond'rous Car to Bliss was born ; The TRANSFIGURATION . Whose Soul of Flames as pure as warm was made , As those which him to his Reward convey'd : ELIAS , who to Heav'n triumphing rode , * MOSES , expiring with the Kiss of God : * Thus Law and Prophets their Perfection find In him , the Hope , the Price of lost Mankind : Meeker than Moses , whilst his Zeal flam'd higher , Than his who shew'd the Way to Bliss in Fire : Upon the shivering Mountain's Brow they walk'd , And things unutterable look'd and talk'd : Talk'd of his wond'rous Passion , wond'rous Love ; A Riddle pos'd the very Blest above : They knew their LORD so long enthron'd on high , They knew he must , yet knew he could not die ; The Light of Light hymn'd by the Heav'nly Quire , The Coessential Son of his Almighty Sire . While thus new Mysteries they still discern'd , And more than Heav'n it self could teach them , learn'd , Dull Slumbers the three Witnesses surprise , And heavy shameful Sloth fast seal'd their Eyes : With their short Vigils tir'd , supine they lay , Till them their Master turning did survey ; From his lov'd Face he shot a piercing Beam , Which rous'd them all from their inglorious Dream ; They gaz'd a while , but found the Scene too bright , And fled again th' insufferable Light. Thus , when at the last dreadful hour of Doom Th' Arch-Angel's Trump shall wake each silent Tomb ; When God's Pavilion in the Clouds is spred , Keen Rays of Lightning wreath'd around his Head ; O'rburthen'd Nature at the sight would fly , Again would be entomb'd , again would die . But now our Lord his Glories part repress'd , And mildly veils and mitigates the rest : Again they look'd ; what wond'rous things they saw ? Not they themselves the shining Scene could draw , If yet alive — What Glory and what Grace ! Daz'ling his Form , ineffable his Face : That Prophet's who from trembling Sinai came , Was dress'd in a far less Illustrious Flame : The Sun shrunk back his Head but newly shown , Eclips'd with stronger Splendor than his own : Like those eternal Youths which ever dwell Near Light 's and Beauty's unexhausted Well : Young Cherubs look thus glittering and thus gay , Adorn'd in all their festal Robes , when they Some mighty Message to the World convey : His seamless Robe than new fall'n Snow more white , * One radiant Pillar all of sparkling Light : Far did it Mortal Art 's best strokes outshine , All o'r the Workmanship of Hands Divine : But Heav'nly things we to base Earth compare , So Night like Day , Shades like the Sun are fair : So the bold Painter's Art pretends to show Beauteous as those above , feign'd Clouds below . Next him the two great Prophets them surpise With modest Glories , only less than his : Such as the twinkling Stars clear Silver Ray To th' stronger Lustre of the Golden Day . An Heav'nly Ioy seiz'd each Disciple's Breast , Too big or to be stifl'd or exprest : Reason at Revelation must expire ; What wonder if the Sun should damp the Fire ? Thus when young Prophets have a Vision seen , Or labour with th' unequal God within ; With sacred Rage inspir'd they 're now no more Mild , calm and peaceful as they were before : New Wildness in their Looks and Eyes we find , And ev'ry Mark of a disorder'd Mind ; Nature does then beyond it self appear ; Thus Cephas look'd , thus the blest Pair look'd here : All that they knew was Pleasure mixt with Pain , All that they fear'd was losing it again : When Cephas thus — " Dread Master , if we e'r " Were thy peculiar Love , and tend'rest Care , " In this blest Place for ever let us stay , " Rather than Us , O take our Lives away ! " Three humble Tabernacles soon we 'll rear " For Thee , and these Illustrious Strangers here : " Nor has ev'n God himself disdain'd to dwell " In the poor Tents of his lov'd Israel . Scarce from his Lips , the last swift Accent flies E're still new Scenes of Miracles arise ! For lo ! a Cloud wafts through th' enlight'ned Air , Those which a Summer Ev'ning dress , less fair ; A wond'rous Cloud , the Morn it self less bright , Wove from the finest Threads of Heav'nly Light : Such as far off in those blest Regions stray , Where God's high Throne scatters eternal Day : Such that strange Cloud that made the World's first Morn , Before the Stars or Sun itself was born : That Pillar such which did from Egypt come , And piloted the chosen Nations home ; From Earth to Heav'n did its broad Top aspire , Miraculous Mixture ! 't was both Shade and Fire ▪ And lo , it comes , and lo , they strive in vain ; Their fault'ring Knees their Bodies can't sustain : Celestial Lustre ev'n through Clouds survey'd Must sink the strongest Frame of Matter made● Blunted with Wonders and exhausted all Their Spirits forsake their Task — so down they fall ; So down they fall , dissolv'd in reverend Fear ; But first a Voice , an awful Voice they hear , The Voice of God , in Thunder drest no more , As when he stoop'd on Sinai heretofore ; Thunder and Darkness then the World did fright , But now the Voice is calm , the Cloud is bright : " Th' Eternal Father , First o' th' great Three-One " Mildly attesting his Eternal Son ; " Whate'r he spake , not Truth it self more clear , " Commanding them and all the World to hear : They hear , but dare not him who speaks it meet , So down they fall , and kiss their Masters Feet : Nor long his kind and speedy Succour stays ; He touch'd , whose very Touch the Dead can raise , Their lifeless Limbs , and him they rising praise : Around they look'd , but could no more descry That Heav'nly Pair , whose happy Company They late enjoy'd , return'd to Bliss , to show To those above , what they had learn'd below : Thus Holy Souls from dregs of Sin refin'd , Whose Frames are little less than perfect Mind , Whose Converse and Acquaintance with the Blest Commences here , and half their Heav'n's possest : Thus , when to these through Sleeps thin Curtains shine Angelic Essences , and Forms Divine , They sighing wake , and clasp the empty Air ; Thus Cephas , thus the Zebedaean Pair , And would have griev'd , had not our Lord been there ; Who , free from worldly Glories vain desire , Unwarm'd at fond Ambition's foolish Fire , What they had seen commands 'em to conceal , Nor to the World those sacred Truths reveal , Till , when he conquer'd Death , and broke its Chain , That Faith to this , as this to that might gain . Wond'ring they long revolv'd his deep intent , Nor fathom'd what those strange Expressions meant : How can he suffer sad Rebuke or Pain , How can he either dye or rise again ? With a kind Doubt they these sad Truths receive : And what they must fain would they not believe : Till quitting Tabor he the same exprest To those beneath , with the same Griefs opprest : His Pains , his Wounds , and that sad Scene of Woe He for th' ungrateful World must undergo : How he must enter Death's uneasie Gate , The Son of Man must suffer mortal Fate : How then the Son of God must break the Chain And on the third glad Morning rise again . Deep was the Sorrow seiz'd each Loyal Breast , When Truths so terrible their Lord express'd : All gladly , if they dar'd , would him reprove , As Cephas did with his too forward Love : Mistaken men ! your kindness soars too high ; Or He , or you and all the World must die : He knew the fatal Price that must be paid Long long before the World's Foundations laid ; He knew the Hour , and thither did proceed , Where He , th' atoning Lamb , must mildly bleed ; To proud Ierusalem , out-stretching high He lofty Turrets , glitt'ring in the Sky ; Charg'd with so many a Prophet's Blood before The Guilt of his could only sink 'em more . Through Galilee's wild Coasts his Progress takes , But unproclaim'd and silent Journeys makes : In vain , alas , he strives to be conceal'd , He 's like the Sun by his own Rays reveal'd : See where from far the crowding Regions meet , And cast th' infirm and desp'rate at his feet ! Where these from old Bethabara they bring , And these from Father Iordan's double Spring : Nor Devils nor Diseases longer stay , When warn'd by his Almighty Voice away . The Lame their Feet without their Crutches find , * His Word , as to the World , gives Light to th' Blind , Such Light as cheers at once their Eyes and Mind . What Angel's Eloquence cou'd equal prove To all the Wonders of his Pow'r and Love ? How oft , with the long Days fatigues opprest , His Works the God , his pain the Man confest , His toilsom Labour call'd for gentle rest ? Oft least officious Crowds shou'd him surprize , He from the Sea seeks what the Land denies , In a small Boat of fair Bet●saida's Town * Which Zebedee and faithful Cephas own : These , once when length'ning Shadows warn'd away ▪ From the dim Heav'ns the dying Lamp of Day He bids forsake the Galilean Shore , And with his faithful Houshold waft him o'r * For Gadaras strong Turrets , rais'd so high As Heav'n and Earth , they 'd both at once defy : They lancht , whilst he his humble Cabin takes And sleeps , tho' all his Guard of Angels wakes : When strait a thick black mist began to rise Still dark'ning more and more the disappearing Skies : Old Zebedee by long experience , wise , When first intent he view'd the thick'ning Air , Calls up his Mates , and bids for Storms prepare ; He to the Helm , he knew to guide it best , And to their well known Quarters all the rest : Nor needless was his Caution or their Hast , With one black Mantle strait all Heav'n's o'rcast : Whether the Enemy assay'd in vain , What he had lost at Land , at Sea to gain ; Or hop'd he by surprizal might prevail , Where by fair Force he durst no more assail : Or whether Nature only sent the Storm T' experience what her Master cou'd perform ; Suffer'd by him whose Word can Storms remove , To shew his God-like Pow'r , and God-like Love : But whether it from Nature's Storehouse fell , Or issu'd from the baleful Caves of Hell ; Still more and more its threatning Rage prevails , And from the Mast soon rends the Paper-Sails : The Dead-Sea roars , and sulph'rous Vapours come * In rolling Flames , from its Infernal Womb , From Regions wide away loud Ruine bear , As gathering Thunders bellow round the Air. Old Iordan hears , its Waters backward run ( As thrice before ) the fatal Shock to shun , * Against the Stream rolls in th' unnatural Tide , And should'ring Seas upon each other ride : Wind against Wind , Floods dashing Floods arise , One Whirlpool all the Waves , one Whirl-wind all the Skies : Cold sleet from every Quarter driving comes , And Fear as much each trembling Hand benums : While from the Hollow of a dreadful Cloud , Fates angry Messengers for passage crowd , And o'r affrighted Mortals roar aloud : Broad Sheets of ghastly Flame from thence are sent Discovering either wrathful Element , Whose Horrors strike their Eyes with cruel Light , Thro' the dire Chasms of interrupted Night : They saw the boyling Deep roll wide away , While Nature's secret Chambers open lay : So vast the Gulph , it shew'd a horrid Shore , And Rocks and Sands and Paths unknown before ; Aloft black low'ring Worlds of Water rave , And greedy Death broods o'r each threat'ning Wave , Thither on Surges tumultuous they rise , The Tempest 〈…〉 D●●● Sea 〈…〉 Lake of Tib●ria● . And hang on Pyramids , amidst the Skies . Whence they look down on Fate , which will not stay , But on the next curl'd Billow hasts away ; Nor more his Art can the wise Steersman show , The Helm is gone , and the next staggering blow Drives in some treach'rous Plank , and down they go : Half fill'd with Waves , they on their Master think , One dreadful Cry they make — We sink ! we sink ! All pray'd , but Iudas most , and dreading Fate , Invoke the Saviour's Aid , if that not now too late . He rose , he came , he hear'd their gasping crys , He came with Love and Pity in his Eyes . Chid the mad Waves , rebuk'd the blust'ring Wind ; These gently roll , that murmurs soft and kind , The Billows sink , not into a Gulph , but Plain , And mild Etesian Whispers on the Main : All in a moment husht and quiet laid , Still'd by his Word , as when the World he made : When Sooty Waves did first thro' Chaos roar , Whose turbid motion knew no rest nor shore : Till the Almighty Word its Bosom prest , And hovering o'r dispos'd to gentle rest , With a fair Birth thence did it pregnant prove , * And Light was born to Chaos and to Love. Thus here — when reaching strait the wisht-for shore , All trembling kneel , and their dread Lord adore . Soon known the guilty Daemons shun his sight , And sink , confessing , down to conscious Night : Yet more illustrious Wonders him attend , When last to Salem he his steps did bend , The Sun looks biggest near his Iourneys end : For now , o'r lofty Olivet they go , And see far off the clust'ring Town below : Descending thence , among the Trees they spy Thy happy Walls , delightful Bethany ! A Villa where good Lazarus was Lord , And often at his Hospitable Board , With Plenty and with Welcom spred did see * Our Saviour and his faithful Family . Nor cou'd they pass his Gates , invited in * By Martha and repenting Magdalen : Wise Martha still kept home , and safer there Her Brother's Houshold made her humble Care. Fair Magdalena had at Court been bred , On Pleasures downy Pillows laid her Head ; There found her Vertue but a weak Defence , And lost her Fame , and lost her Innocence . Her Soul by Vanity and Pride possest , And many a blacker foul Infernal Guest ; All which our Saviour's Word expell'd her Breast . Each Hell-bred Fiend at once he chas'd away , Chas'd all the ugly Mists , and let in Day ; By a severe Repentance did restore , And made her Soul far brighter than before : Thus an illustrious Penitent she prov'd , And much she pray'd , and much she wept and lov'd : To Bethany then back did grieving come , By her kind Brother gladly welcom'd home ; Who now , beneath a Fever 's mortal Rage , Beyond the feeble power of Art t' asswage , For Life , just gasping lay ; and by his Bed The pos'd Physician sadly shakes his Head , Thence with slow steps in silence walks to th' door , Gives him for gone , his Skill can do no more : Tho' first with Grief confus'd and hurry'd all , Their absent Guest at length to mind they call ; To him in hast a Messenger they send , To come , if not too late , and save his Friend , Him whom he lov'd . He bids 'em not despair , " There was no danger , and he 'd soon be there : But whilst he in the neighb'ring Regions staid And from his gasping Friend his help delaid , His Soul from mortal Misery was fled , And his cold Corps entomb'd among the dead ; The Funeral Pomp t' his widow'd House return , And his sad Sister's Loss condole and mourn : While deeply they remain'd lamenting here , Tidings at length were brought , our Lord was near : The Sisters rise their God-like Guest to meet , And prostrate thrown with tears embrace his Feet , The Resurrection of Lazarus . And tho' they cannot doubt his Love or Care , Both join in this — " Their Brother had not dy'd , had he been there . The Iews , who the two Mourners still attend , So good a Neighbour , and so kind a Friend Justly lament , all his good Actions tell , And own there 's few that liv'd or dy'd so well : With such a general Tide of Grief opprest , Our Saviour groan'd and wept among the rest : He own'd himself a Man , his Passions mov'd Like ours , he wept the Loss of what he lov'd : Agen he wept , agen did inly groan : When at the Grave arriv'd , a pond'rous Stone After the antient Rite its Mouth secur'd , ( The Body in a spacious Vault immur'd ) This Iesus bids remove , when Martha cry'd , " T is now so long , dear Master , since he dy'd , Such putrid Steams must needs infect the Air , " As neither these , nor you his Friend can bear : To whom our Lord — " Believe and Wonders see , " Believe and leave the rest to Heav'n and Me. The Stone remov'd , to Heav'n he lifts his Eyes , And prays a while , then bids his Friend , Arise ! Tho' dead , the Son of God's dread Voice he knows , Tho' dead , at his Almighty Voice he rose ; A Shout th' Croud amaz'd around 'em gives , " Dread Son of God , they cry , he lives , he lives ! Upon his Neck the ravish'd Sisters fell , And almost need another Miracle , Them from their furious Transports to revive , Half dead with Joy , that he 's agen alive . Nor here would our meek Saviour longer stay , But from the faithless Croud withdraws away ; Withdraws the Elders Envy to repress , And shelters in the lonely Wilderness . In doing good his happy hours he spent , and scatter'd Miracles where e'r he went : Here liv'd retir'd , till the great Pasch was nigh , When he , th' immaculate Lamb , was doom'd to die . Then mildly back returns , devoted still To do or suffer his great Father's Will. Descending from the Olive-bearing Hill. Rich Simon him accosts ; nor long before Our Lord did him to humane Sight restore , A frightful Leper he , recluse remain'd , Till by his Word he Health and Ease regain'd . On his Estate now splendid lives , and great , Near Bethany his fair Paternal Seat : Nor has he yet forgot how much he ows , But due Respect t' his great Physician shows . Him passing near , he gently did arrest , And tells him , he that Night must be his Guest , Since he a little Banquet did prepare , And Laz'rus and his Sisters would be there , He and his Twelve : Nor did our Lord deny His hospitable Wish to gratifie . Never morose or supercilious he ; His Converse always open was and free ; Life 's moderate Pleasures tasts , if in his way , If not , could as content , without e'm stay . In a cool Summer Parlor all they found Prepar'd , rich Tyrian Carpets spread the Ground , Hangings as rich adorn'd the stately Room , The dear-bought Work of Sidon's noble Loom : On which , whilst on the Couch good Simon plac'd Our Lord and his , unsatisfi'd they gaz'd , Which Sodom's Fate inscrib'd so lively bore , It look'd almost as dreadful as before : The Workman's Art did here so happy prove , You 'd think the very Figures weep and move : And there so plain the flaming Cities show , Spectators fear , lest they should Statues grow ; Like Lot's Apostate Wife — See where she stands , And backward throws her longing Eyes and Hands ! Her Eyes and Hands , from whence warm Life was fled , These with a careless stroke left pale and dead . That Cheek that 's nearest fresh and ruddy shows , T' other , as seems , each moment paler grows . Her Hair part hast'ning Fate did slowly bind , And part still faintly waver'd in the Wind : One Foot seems rais'd , as thence its Load 't would bear , But t' other , like a Statue's rooted there : Just half transform'd , as yet an equal Strife Betwixt Death's chilling Frost and strugling Life : 'Till by degrees she seem'd of Sense bereft , And still the more you look'd , the less was left ; Yet in her Face , Fear , Anger , Pity strive , As skilful Artists make their Marble live : Not far before the good old Man appears , Thence by his Angels hasten'd , and his Fears ; The small Remains of Sodom with him bears , And moistens with his Tears his Silver Hairs : See him scarce reach'd to little Zoar's Walls , When from black Clouds the ruddy Vengeance falls : ( Big drops of flaming Gold profusely spent To th' Life the fatal Show'r did represent : ) See where the curst Inhabitants look pale , As down it drives on Siddim's guilty Vale ! See where with fearful Shrieks they pierce the Sky ! Almost you 'd think you heard the wretched Cry For what they long despis'd ; now all too late , Deep swallow'd in inevitable Fate . Next see old Iordan from above prepare With Silver Streams , ( true Silver Streams they were ) To wash their Walls ; but when he heard the News , As fain he would the hated Task refuse , See where a while his Fate and theirs he shuns , * And bending back by strong Machaerus runs ! His Fate in vain he shuns by this short stay , Relapsing through the Vale he glides away , * And makes a black uncomfortable Bay : Here wand'ring Birds above forget to fly , And there the glitt'ring Fishes floating lie , Choak'd with Sulphureous Fumes they gasp and die : The Fields around , the Regions of Despair ; No Beast durst graze , no Shrub or Herb grew there : Above , these Words — Writ in the antient Hebrew Character : " Learn , Mortals hence , to dread the Immortal's Ire ! Here fiery Lust was purg'd with hotter Fire . " Here gaz'd they till good Lazarus was come With his fair Sisters to the festal room ; When thence their Eyes unwillingly they take , And from the pleasant Ecstasie awake : The twice-born Youth a low Obeisance made , And for his Life his Thanks devoutly paid : Now on their Seats are plac'd each chearful Guest , All but wise Martha , who directs the Feast , And Magdalen , who fell with Sighs profound And plenteous Tears effus'd upon the ground , At Iesus feet ; that Place she 'd have or none , Unworthy ev'n of that herself must own : A Viol of rich Essence with her brings , Which once she thought a Ransom ev'n for Kings , When 't was her Life , her Heav'n to charm and please , Dissolv'd in lawless Luxury and Ease : This o'r his Feet she breaks , thence crowding pour Of precious Drops a rich , a fragrant Show'r ; Which with inestimable Sweets perfume And scatter all Arabia round the Room : Then her bright Hair , which oft in Curls displaid , At once had Nets and Chains for Lovers made , She better now employs , whilst from her Eyes Profusely washt , with that his Feet she dries : Some murm'ring cry , this Cost had been employ'd To better use , if by the Poor enjoy'd ; Iscariot chief , then did the Fiend begin In his base Soul to scatter Seeds of Sin : Not so our Lord , who with an equal mind Declares , against his Funeral 't was design'd : And that this liberal kindness on him shown , Shou'd ever be to after ages known : Trembling those fatal Words th' Apostles hear , And deep agen revolve with anxious Fear . That Night at pleasant Bethany they stay , Waiting our Lord , who the succeeding day T'wards the fair Town his careful Footsteps bends At Bethphage met by Crowds of wond'ring Friends . See there the higth to which he e'r aspir'd ! Christ at Simon the L●p●r's House ● Mary Magdalen anointin● his F●et . Christ riding to J●rusa●●m . See there the highest Pomp he e'r desir'd ! No Horse , no Chariot him to Court must bring ; But a mean Ass , bear Salems humble King. See where the giddy Crowd just Homage pay , With nat'ral easie Pomp prepare his way ! Branches and Cloaths through all his Paths are thrown , Borro'wing the Palms fair Garments with their own : * Hosanna all the Cry , Hosanna loud Is now the Breath of all the giddy Crowd , Which soon they 'll change to a far diff'rent Cry ; Soon their Hosanna will be Crucifie ! To him not hid , so well who all things knows , His fickle Friends , and firm invet'rate Foes : Who oft unmov'd had turn'd the Leaves of Fate , Who meets unmov'd their Flatt'ry as their Hate ; When all around he with a Sigh survey'd Which in unpity'd Dust must soon be laid , And his great Father to avert it , pray'd , He back his careful Steps did thence convey From the hoarse Tumults of the Town and Day ; Behind , the noisie Crowd and Streets he leaves , Him , Night approaching , Bethany receives ; His humble Couch by Innocence prepar'd , While his own Menial Angels mount the Guard. What tho' all Act , tho' all pure Mind they be , Scarce are they earlier at their Hymns than he . An Hill there is , which fronts with decent Pride Illustrious Solyma's bright Eastern side : With Groves of Olives crown'd , and thence did claim From times unknown its everlasting Name ; Whose three Degrees each other higher bear Rivalling the three Regions of the Air ; Whence those who to the third proud Top will go May see the City and the Clouds below . A lovely Vale creeps gently winding down And fills the Space betwixt the Hill and Town ; Or whose green Breast deceitful Kidron flows , * A Torrent now , and now a Brook she shows ; And when the Earth scorch'd by the Dog-stars beams Most wants her Moisture , most she hides her Streams . ( True Map of worldly Ioys , so short their stay , So imperceptibly they glide away . ) By Chemosh and by Moloch first it runs , And the wise Kings disgraceful Follies shuns : Weak'ned by Age , and by his Wives betray'd Them first his Idols , then their Gods he made . Due East from these a little Villa leaves , Which flows with Oil , and thence its Name receives . Gethsemane they call 't , and by its side * Full on the Edge o' th' Mountains second Pride , Lies a sweet Garden , pleasantly retir'd , Not for large barren Walks and Art admir'd ; No Beauties forc'd or regular appear , A lovely charming Wildness revels here . Brown Walks and Allies green around it ran , Where Nature scorn'd to ask the Aid of Man ; Where the rich Olives fruitful Arbors grow , And Physic , Food and Ease at once bestow : Or the triumphant Palm , for Victors made Cross the sweet Walks projects its lovely Shade . [ " Let others Laurels court , the Palm be mine , " Which yields in barren Wasts both Fruit and Wine ; " Which rises prest , whose faithful Branches bend " O'r Rocks and Floods to meet its charming Friend . ] Here , while the World lay drown'd in thoughtless Rest , Nor dreamt of Ioys which he and his possest , E'r Heav'ns fair Lamp did o'r the Hills aspire Powd'ring their Silver Heads with Golden Fire , Drawn by Celestial Love's far brighter Flame He and his chosen Twelve not seldom came : Celestial Love they think , they talk , they sing , " And on the Cherub-Contemplations Wing In Ioys that Earth can neither take nor give Eternal Love's bright Face they see , and live . Love is pure Act , its Task is never done , * This and the other World 's true Soul and Sun ; Not that weak foolish Fire which rears its Head In mortal Breasts , no sooner born than dead ; But immaterial , bright Celestial Love , " Kindled on sight of those fair things above ; Where holy Souls , all made of that and Fire , " Loud Praise incessant sing , and never tire . But ev'n as our dim Globe immers'd in Night , From dregs of Chaos made , first robb'd of Light , Can yet reflect bright beauteous Beams , and send Those Rays to Heav'n , which Heav'n at first did lend : So Love Divine , whose Circles farther run Than that eternal Wanderer , the Sun , From you , fair Fund of Bliss , fair Realms of Day First throws its Seeds around our humble Clay : How sweetly thence they spring ? how kindly rise ? Claim their high Birth , and mean their native Skies , Which humbler here , and loftier there we see ; Smile in a Flow'r , and flourish in a Tree , And lend sweet Philomel her pretty Throat , Answer'd around by every Rivals Note ; On Bushes , Trees and Plains their Voice they raise , And teach forgetful Man his Maker's Praise . The heav'nly Lark from yon green Turf up-springs , How do I envy both her Voice and Wings ? Mounts like an Angel , like an Angel sings ; But little Weight so little Matter bears , Soft-wasted on her own harmonious Airs ; From thence surveys at the first opening Dawn Each smiling Field , and every gilded Lawn : With her each Soul whom heav'nly Ardors please , Shakes off base Slumber and inglorious Ease : How beauteous the Creation now , how bright ? Thus rose the infant World from old Original Night , And thus look'd Paradise — Thus , clearest Beam ! that e'r on Earth did shine ! O loveliest Efflux of the Light Divine ! Thus didst thou all thy happy Morns improve , Thou Height of Heav'nly Power and Heav'nly Love ! Whether tall Tabor stoop'd his Head to meet And welcom thither thy triumphant Feet ; Or thou by hollow Kidron's tumbling Spring Didst with thy faithful Twelve high Anthems sing , Hymning th' eternal Father , who look'd down And his wing'd Courtiers sent their Lord to own , Whilest all around th' attentive Angels hung Devouring ev'ry Accent of thy Tongue , And each blest Ode in a full Chorus sung . Nor are , great King ! ( thy mighty Conquests o'r , And thou receiv'd where high enthron'd before ) Sweet Fields disdain'd , nor need the Man despair , Who early seeks ev'n yet to find thee there . Yes , thou art here , my Master , thou art here ! My busie Heart foretold my Love was near . Let Earth go where it will , I 'll not repine , Nor can unhappy be , while Heav'n is mine . Forget not , if that Freedom won't offend , ( O that he could deserve the Name ! ) your Friend . Divinest Saviour , of a spotless Maid , The spotless Son , your humblest Suppliant aid ! Who , e'r the dappled Morn has dress'd the Skies , To your blest Palace lifts his longing Eyes ! Whether in old Iërne's angry Seas , * Near Mona Isle , or the blue Hebrides ; Or from the Face of Men remov'd away , In a mean Cot compos'd of Reeds and Clay , Wasting in Sighs th' uncomfortable Day : Near where th' unhospitable Humber roars Devouring by degrees the neighb'ring Shores : Or by dear Mother Isis stretch'd along , Or Father Tame he twist the Sacred Song ; Which , if your Name eternity can give , Shall down to Twenty long long Ages live ▪ Return , my Muse , and sacred Friendship sing ! That most Divine , yet most forgotten Thing . Shadow of Heav'nly Love ! which thou dost show I' th' clearest Type that we have left below : But where ? Ah where is that to th' Life exprest ? Unsully'd , or by Vice or Interest ? Where , if on Earth , but in our Saviour's Breast ? Then we were sure of Thee , tho' since unknown , Whether with him agen to Heav'n th' art flown ; In him , who far above all Mortals blest Repos'd him soft on Love's and Friendship 's Breast ; The lov'd Disciple , who his Soul might see , S t. IOHN : S t. PETRVS . S t. IACOBVS MAIOR . And knew his Heart almost as well He. How closely knit ? most intimately one , Next the Eternal Father and his Son : A Caesar's Title less my Envy moves , Than to be styl'd the Man whom Iesus loves . What Charms , what Beauties in his Face did shine , Reflected ever from the Face Divine ! Love in his Eyes , Love in his Face and Air ; Scarce was the Mind within more sweet and fair . Silent and deep as Crystal Waters flow , Where Noise above Shallows are found below : Love is not loud , and if he less express'd , Yet Time will tell h' has more than all the rest : The Service for the Loaves he did not chuse , He Iesus lov'd , and they the King o' th' Iews , Who might their Countries Enemies disperse , And triumph o'r the conquer'd Universe . Of these the Chief did zealous Cephas hold , Oft in his Masters Cause too warmly bold : Like hasty Uzzah , when it seem'd to nod , His forward Hand would prop the Ark of God : Thus Weakness does Devotion oft supply , And Faith 's too low , when the Pulse beats too high . Ting'd with the old Traditions of their Land , The holy Books they could not understand . How bad the best of men , how dark the Mind , Where heav'nly Truths clear Rays have never shin'd ! Mildly our Saviour did their Weakness bear ; He knew ev'n his Disciples , Mortals were : He knew 't was well-meant Zeal had them betray'd , And soon forgave those Faults which Love had made : What if good Cephas warm and eager be ? None dar'd , none did , none suffer'd more than He : So much his gracious Master him approv'd , None but the lov'd Disciple more was lov'd , Who , with his Brother Iames , of that great Three Blest Witnesses of his Divinity , Made the first Rank of Worthies , grac'd to stand I' th' head of David's Son 's immortal Band. An active Principle inform'd their Breast , The Love of Iesus would not let e'm rest . Let Thirst of Glory meaner Souls inspire , And haunt their Dreams ! these , nobler Things desire ; Nor envy such as Bodies only bind , While they in Truth 's soft Chains secure the Mind . Thus when their Hymns were o'r , and they came down From Olivet to view the Sacred Town , ( Nor would their Master always private dwell , Or rob the World t' enrich a lonely Cell , ) Like him , the only business they design'd , Was th' universal Good of all Mankind : Their Charity no narrow limits pent , Open and free , as Light or Element ; And as their Lord himself did not disdain The Sinner and the humble Publican , So would their Conversation often be With worse than both , the haughty Pharisee , Vain , Supercilious , damning all beside , Yet oft as full of ignorance as pride , Oft did his Saint-like Face fowl lewdness hide : But , as some Tares mix with the purest Grain , Their Heaps of Dross some Sparks of Gold contain : Such as not obstinately clos'd their Eyes , When the bright Sun of Righteousness did rise ; Some glimm'rings in their Souls , some whispers there Would Iesus the Messias oft declare ; Or , if their Infant-Faith but dawning be , They wish'd tho' they could scarce believe , 't was He. Weak Nicodemus , not his Saviour's sight Could make his bashful Faith endure the Light : Yet him a Teacher sent from God confess'd , And gladly from his Lips wou'd learn the rest . Gamaliel in the Sacred Pandects read , By which a Life unblamable he led ; Severely wise , and would known Truths receive , But Truths well weigh'd , before he 'd them believe : Both in the Sanhedrim of Name and Note ; Both us'd to sway the Senate's weighty Vote : To these was Ioseph joyn'd — Ioseph , for Wisdom and for Counsel fam'd , Of his fair Birth-place , antient Rama , nam'd : Rama of old , but Time which changes all , The Place does now Arimathaea call , Who near the Town had a convenient Seat , Still and retir'd , 't was pleasant all and neat , Tho' not with pompous Statues proudly great : Nor poorly mean , but proper to supply The wants of Nature , not of Luxury : * There borrow'd Streams from Siloam's neighb'ring Well , In artificial Showers rose and fell ; With unknown Spring still bless'd the happy Ground , And spread eternal Verdure all around . * There antient Gilead's odoriferous Balm , ( Mixt with tall Cedar and triumphant Palm ) * Rich Balm , Iudaea's Native , frequent grows , And with big fragrant Tears inestimably flows . A few choice Friends , with modest Mirth and Wine , * From Gaza's or Sarepta's noble Vine , Here would he sometimes meet , and wear away In no unactive Ease the scorching day : Nor Vices sly Intrusion could they fear ; Intemp'rance could not hope to enter here ; For , as the wise Egyptians at their Feasts , * Serv'd up a Skull before their chearful Guests , Around 'em they the same grave Objects see : The Garden 's on the side of Calvary , Won from the Wast of Death , and wisely there Good Ioseph built himself a Sepulcher . Who e'r like him is virtuous , wise and brave , Dares to be chearful , tho' he sees his Grave : Who sees his Grave , all Thoughts must needs disdain , Unworthy , Eternity to entertain . Here Ioseph did his happy Hours employ , And , here himself , and here his Friends enjoy : Their Conversation noble and refin'd , Fit to divert and yet improve the Mind . The Rules of Iust and Right , their Weights and Bounds , And fix'd eternal Truth 's eternal Mounds ; What known of God by Reason's darker Sight , And what by Revelation's noon-day Light ; What of himself the divine Plato knew , What from the sacred Hebrew Fountains drew ; How short of their great Legislator came , Who ev'n to Gentile Worlds extends his Name , * By antient Orpheus sung ; — What Rules of Life , couch'd in their Sacred Law , What distant Truths their antient Seers saw , Chiefly the promis'd Prince , so oft foretold By all the Holy Oracles of old . That great Prophetic Shilob long design'd His groaning Countrey 's heavy Chains t' unbind ; If this the Age of his Appearance be , Or if already come , and Iesus He : Whose Miracles they uncontested saw , Greater and more than what confirm'd the Law ; * Who spake as never Mortal did before , Yet all his own pure Doctrins liv'd and more . All speak their Sense , no angry Bigot there , Less for themselves than Truth concern'd they were , And that and Reason only held the Chair . Them thus employ'd the lov'd Disciple found In the still Limits of their happy Ground , Who with the other Two , the Cause the same , Not uninvited nor unwelcome came ; Whom near fair Rama or old Gibeons Wall By Gilgal , Iericho , or Iordan's Fall Ioseph had seen the trembling Fiends obey , And crouding Regions Iesus own , while they In sacred Water wash'd their Sins away ; These in the Temple met he with him brought To teach his Friends what them their Master taught ; His Birth , his spotless Life , his Sacred Law , And all the wondrous Things they heard and saw ; For now the Fourth swift Year declining ran * Since He his weighty Office first began . The End of the First Book . NOTES ON The LIFE of CHRIST . BOOK I. * I Sing the God ] I must expect an Attack from the Criticks on account of my Proposition , who may complain , that it speaks too advantageously of my Subject , representing it as an immense Work , too heavy for an Angel ; and that nothing more can be found in the whole Book , when I talk of — Singing the God , &c. even in the second Line . To the latter I may answer , That I had injur'd my Heroe had I describ'd him other than God as well as man ; but yet even there , I make him , as he was , a suffering God : and indeed the greatest part of the Proposition is taken up with his Exinanition and Humiliation , his Troubles and his Sufferings , which the Masters of Epic Poetry recommend as the most proper matter for that part of a Poem . Nay , I have carried him lower than ever any Poet yet did his Heroe , and yet all agreeable to Truth , in that Verse , " And gave his Life when he could give no more . For the former Objection , giving so great an Idea of the whole Work , as well as the principal Hero , I hope that too may be easily defended , since 't is in order to two Advantages , the first in the Proposition it self , viz. mentioning the Author of the Poem with that Mediocrity which both Truth and Decency require , " How then shall I , &c. The second in the natural Connexion of the Proposition with the Invocation , by introducing the Divinity to my assistance , " O thou whose Word , &c. * By his Example ] One great End of our Saviour's coming into the World , was undoubtedly to set us a good Example , that his Followers might learn from him to do good , and suffer evil : But to say , that was the chief or only End , or that Man could be sav'd , or God aton'd by his Example ; that his Example could be a Propitiation , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sins of Mankind , is just such Reason as those who pretend so much to be Masters of it frequently put upon the World. I therefore instance in the other End● of our Saviour's coming , teaching a more perfect Law , the Law of Faith , as S. Paul stiles it ; and principally redeeming Mankind , and appeasing his Father by his inestimable Merits and painful Death ; whereby , as our Church expresly asserts in the Consecration Prayer at the Communion , " he made a full , perfect and sufficient Sacrifice , Oblation and Satisfaction for the Sins of the whole World. * And happy Years in decent Order ran . ] This with those following , " Lost Astraea , and the End of the Proposition , " So vast the Work , &c. are all Imitations of Virgil , as any that ever read him might easily discern . * Immortal Cowley , Herbert all divine , Beheld the weighty Task — ] Cowley in his beautiful Description of the Angel's Annunciation , and Incarnation of our Saviour , in David's Dream or Vision : and Herbert in his excellent Sacrifice . I might have added more , as Crashaw , Milton , and others , but all that I 've seen are no better than Fragments ; a compleat Work of this Nature having never yet , that I know of , been attempted in our Language . * The Mount of God ] The Mount of the Transfiguration is called the Holy Mount by S. Peter in his Epistles . Nor is there any great doubt but that this was Mount Tabor , the Itabyrium of Iosephus , since most of the Moderns and Antients are of that Opinion . The Primitive Christians undoubtedly believed it , which they might easily have , by Tradition , from the Disciples : and accordingly the Empress Helena built three Oratories , as 't is suppos'd , in the very place of the Transfiguration , of which more below . * Lovely it look'd . ] Most of Palestine is , even now , described , by those who have seen it , as so beautiful , that it 's impossible for Poetry to mend it ; particularly this Mount Tabor , which all Travellers represent as one of the most delicious Places in the World. Among many see Surius's Pieux Pelerine , p. 316. Le Sommet de ce Sacre Mont , Fort agreéable , &c. The Top of this Holy Mount is extreamly agreeable and pleasant . 'T is situated in the great Plain of Esdraelon , about three Leagues from Nazareth , in form like a Sugar-Loaf , with a curious pleasant Plain on the Top , from whence to the Foot of it , 't is all cover'd with Flowers , Trees , and Shrubs ( qui sont tousjours verdoyants ) which are always green or flourishing , as Balsom-Trees , Olives , Lawrels , Roses , &c. the very natural Beauty of the Place , as it were , inspiring a Man with Devotion . And Lower , This Mount seems to have one of the most beautiful Prospects in the World : to the East you may see the Sea of Galilee , part of Stony-Arabia , and the Mount of the Beatitudes . To the West , Mount Carmel , and the Great Sea ( the Mediterranean ) . North , Bethulia , and Mount Libanus . South , the Plain of Esdraelon , Mountains of Gilboa , Hermon , Endor , Naim , &c. * Royal Tiberias . ] Then a New Town , built by Herod on the West side of the Lake , which bears its Name ( see next Note ) in honour of the Emperor Tiberius , whence 't was called , as Caesarea Philippi in Auranitis , by his Brother Philip. * In numerous Boats upon the Neighbouring Lake ] The Lake of Gennezareth , so famous in the New Testament for many of our Saviour's short Voyages ; for which reason we 'll here once for all give a full account of it . It has several Names both Proper and Common . 'T is called a Lake for the most part in S. Luke , because a Conflux of fresh Waters , Iordan falling into it about the North-East Corner by Chorazin and Capernaum , and , as Travellers report ( which the Reader may , if he please , believe to prevent further Trouble ) passes unmixt through the midst . It 's called a Sea by the other Evangelists , not only for its Largness , as our great Lakes in England are stiled Meers , which seems much the same ; but according to the Idiom of the Hebrew Language , which gives the name of Sea to all gatherings together of Waters , as the Sea of Iazer East of Iordan , nay even the Brazen Sea belonging to the Temple . It has Four Proper Names in the Scriptures , one in the Old Testament , the Sea of Cinneroth , either from a Town so called on its Borders , or from its Form , something like a Harp , in the Hebrew Cinner . In the New Testament 't is stiled the Lake or Sea of Gennesareth , Galilee , and Tiberias ; Gennesareth , either from Gan Hortus , and Nazar a Flower ; or compounded of two Languages , a thing common enough , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra , and Nazareth , a famous neighbouring Town , or perhaps some small District thereabout : Lastly , the Sea of Galilee , from the Country so called , washing most of its Eastern side , and especially the Towns of Tiberias , standing between Iotopata and Tarichaea , the latter of which Iosephus says had much Shipping . At the North-West Corner of this Sea or Lake stands Bethsaida ; on the East side Gadara , which made such a desperate Defence against the Romans ; and near that Gerasa or Girgase , which names that whole side of the Country , being all the Remains of the old Nation of the Girgashites , destroyed by Ioshua . Iosephus makes this Lake an hundred Furlongs in Length , and six in Breadth , describing at large thereon the famous Sea-Fight of that Country-People with the Romans . Our Biddulph says 't is twenty four Miles long and fifteen broad ; my Pilgrim twelve long and six broad ; measuring it , I suppose at different places . * When past by Western Hermon 's &c. ] Kishon , here described , is reckoned by Geographers the noblest River in Palestine next Iordan . It has two Heads and two Falls , unless my Authors are mistaken ; its largest Head rises South of Tabor , near Sebaste or Samaria , and passing this Western Hermon , a small Mountain so called on the West of Iordan , not far from Gilboa , just at the foot of Tabor it joins the other Stream which comes from the North of that Mountain , called by some little Kishon . It s two Falls are one into the Lake of Tiberias , South of Tarichaea , the other into the Mediterranean , called in the Scriptures the Western Sea , and the Great Sea , to distinguish it from their Inland Seas , and the great Mare Eoüm , behind Arabia . * Bodies and Shields and Men promiscuous roll'd along . ] An Imitation of that noble Image in Virgil , — Ubi tot Simois correpta sub undas Scuta Virûm , Galeasg ; & fortia Corpora volvit . * Whence Carmel 's Mount and Grove its Waves entice , To add New Beauties to that Paradise . ] 'T is indeed described like a Paradise by Fuller and others : for thus he in his Pisgah , Lib. 2. p. 161. As for Carmel in general , 't was so delicious a Place , that more Pleasure was hardly to be fancied than here to be found . It consisted of High Hills , a fruitful Vale , the pleasant River of Kishon , and a goodly Forest. From which Carmel , as the Platform of Pleasure , many other delightful Places are so named . * Within whose Arms , more North , rich Tyrus stood . ] Palaetyrus , or Old Tyre , was built on the Sea-shore , which was destroyed by Nebuchadnezzar , as Sir W. Raleigh , after thirteen years Siege , tho he got nothing by it but the bare Nest , the Inhabitants flying by Sea to their Colony at Carthage . After which New Tyre rose like a Phoenix out of its Ashes ; whence some have thought both Name and Fable take their original . 'T was built within the very Arms of the Sea , the Mediterranean coming quite round it , by the Advantage of which Situation it sustain'd a Siege of some time even from Alexander himself , who at last took it with almost infinite Pains and Labour , being forc'd to make a Causway into the Sea to get at it , tho well paid for his Labour by the incredible Riches he found therein : tho now 't is well alter'd , nothing of all its proud Buildings being left , besides about an hundred miserable Hutts of Turks and Moors , among vast Heaps of Ruines . * You 'll Jezreel see . ] From a Corruption of which Word I suppose 't is that the large Champaign Country thereabouts is called the Plain of Esdraelon . * Two destin'd Martyrs . ] S. Peter , crucify'd at Rome with his Head downward ; S. Iames , beheaded by Herod . * From awful Thunder . ] So 't is interpreted by the Evangelist himself , Bounerges , that is , Sons of Thunder . Because , says Walker odly enough , they had more Mettle and forth-putting than any of the rest . * Ay-gazing . ] Here once for all I tell the Reader , that 't is not out of necessity I make use now and then of some of those old Words , whether out of a vitious Imitation of Milton and Spencer , I amn't so proper a Judge . All I 'll say of 'em is , That I own I 've ever had a fondness for some of 'em , they please me , and sound not disagreeably to my Ear , and that 's all the Reason I can give for using ' em . * Almighty Wand . ] 'T is a bold Epithet , but 't is , I think , Mr. Cowleys , and therefore I 'm not to answer for 't , nor , if he writ it , can it need defending . * Moses , expiring with the Kiss of God. ] 'T is a pretty Tradition of the Rabbies , That God came to Moses in Mount Pisgah , and took away his Soul in a Kiss . * Thus Law and Prophets their Perfection find , &c. ] 'T is an Observation of some of the Fathers , That by the Appearance of Moses and Elias to our Saviour , was figured the Harmony betwixt the Law , the Prophets , and the Gospel which he then came to deliver . And indeed there seems to be more of Solidity in this than in most of those Allegorical Fancies . * Talk'd of his Wondrous Passion . ] See this most clearly S. Luke 9.31 . They appear'd in Glory , and spake of his Decease , which he should accomplish at Ierusalem . The Word we render Decease , is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may also relate to his Resurrection and Ascension into Glory , alluding perhaps to the Children of Israel's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passage or Departure out of Egypt , the Book which is so called describing their Conquests as well as Hardships , till they were at length led by Ioshua , or Iesus , into Canaan , the Type of Heaven . * His seamless Robe , than New-fall'n-Snow more white . ] In S. Matth. 17.2 . 't is , his Face did shine as the sun , and his Raiment was white as the light . There 's little doubt but the same Splendor or Glory with which his Face shone , was also communicated to all his Blessed Body , from whence he shin'd through his Cloaths , they receiving Light from him now , as Virtue at other times , whence they must needs appear white , as Mr. Boyl , and common Observation tells us the Clouds do when the Sun pierces 'em with his Rays . * Three humble Tabernacles . ] One wou'd as little expect to find the Relics of those three Tabernacles that S. Peter would have made upon the Mount , as to see Ioseph's Hem , or the Archangel's Feather . But there is a certain Communion in the World which has many of these Advantages to elevate and surprize , beyond all Faith , Sence or Reason . Agreeably to which plenitude of Power amongst 'em , one Breidinbachius , a Writer of theirs , quoted both by Walker and Fuller , having travelled up the Mountain , tells the World very gravely , Ibi etiam bodie ostenduntur , &c. Even to this day are shown there the Ruines of those three Tabernacles , built according to S. Peter's desire , &c. But our honest Pilgrim explains all the Mystery , and says , they were only the Remains of three Oratories , built by S. Helen in that place , once cover'd with a Magnificent Church , and afterwards erected into a Bishoprick . * Such the strange Cloud that made the World's first Morn . ] 'T is generally thought that this Light which was created the first Day , and distinguish'd Day and Night by its Circumvolution , till the fourth Day when the Sun was made , was no other than a Body of Light , collected out of the Chaos , of whose Creation we read before in Gen. 1.2 . and after distributed into Sun , Stars , and perhaps other lucid Bodies . * That Pillar such which did from Egypt come , And Piloted the chosen Nations home , From Earth to Heaven , &c. ] It may properly be said Piloted , because of those vast Seas of Sand they were to pass , far more uncertain in their ebbing and flowing than the proper Sea , and sometimes , as Historians tell us , swallowing whole Armies . Of this Cloud Philo gives us a very beautiful and noble Description , much to this purpose , That it rose up over the Tabernacle or midst of the Camp , in form of a glorious Pillar , mounting to such an Height , and spreading to so vast an Extent , that it gave a cool and comfortable Shade to the whole Army . * Which Zebedee and Cephas . ] If I should be mistaken in the joint Owners of this Ship , I hope none of their Heirs and Executors will call me in question for 't . But 't is probable enough the Ship might belong to either of 'em ; they were fishing very near one another when our Saviour first called four of his Disciples , S. Matth. 4.18 , 21. two of which were Zebedee's Sons , and in a Ship together with him . * The Dead-Sea roars . ] I confess 't is a pretty way off the Lake of Gennesareth ; but I don't affirm the Seamen heard it thither . There 's an odd Story in Kircher's China , of a Lake somewhere in that Country , on the Top of a Mountain , of a black Colour , into which if any thing is thrown , a horrid Tempest immediately arises . However , Nitro-sulphureous Vapours which from Thunder and Lightning , could not be fetch'd any where more probably than from this Lake of Sodom . * Or whether Nature only , &c. ] We are sure that there are natural Storms , even in Inland Meers , or Lakes : thus Harlem Meer , as I 've been inform'd by Eye-witnesses , will sometimes be as rough as the Sea it self . * As Thrice before . ] Once to Ioshua , Josh. 3.16 . once to Elijah , 2 Kings 2.8 . then to Elisha , ibid. 14. * And Light was born to Chaos and to Love. ] Love was the eldest of the Gods , in Hesiod's Genealogy . * Our Saviour and his faithful Family . ] They might be all faithful yet , though Iudas afterwards corrupted : or if not , the old Denominatio à majori , will be a sufficient Plea. * By Martha , and repenting Magdalene . ] I know it 's controverted whether this Mary were the repenting Magdalene ; 't is enough for me that some have been of that Opinion . * Our Saviour groan'd and wept among the rest . ] Groan'd , Joh. 11.33 . Wept , 35. And here I need not tell any judicious Reader that I feel my self fall infinitely short of the History , which I think has the most Tenderness in it of any in the whole Bible , excepting perhaps that of our Saviour's commending his Mother to his Friend from the Cross , in the ninth Book , the Description of which I 'm more satisfied with than this here . Nor can any thing be a greater Argument of our Saviour's Kindness and Goodness to Mankind than his being thus concerned at his Friends Misfortunes , even when he knew he should so soon remove them . * Rich Simon him accosts . ] He 's called Simon the Leper , Mar. 14.3 . * Which Sodom 's Fate inscrib'd . ] 'T is impossible to furnish a Poetical House well ( I don't mean a Poet's ) without a Suit of Hangings ; and if it be objected against mine , that the Iews were against Pictures , much more will it bear against Mr. Cowley's Colossus over Soul's Gate ; but his Excuse will serve so well for both , that I 'll borrow it in his own Words , in Notes on lib. 1. where speaking of the civil use of Images among the Iews , he adds , " Whether it be true or no , is not of importance in Poetry , as long as there 's any appearance of Probability . * Bending back by strong Macherus runs . ] New Iordan's fall into the Dead Sea , stands the strong Castle of Machaerus . West of which the River passing toward the Lake of Sodom , makes a considerable Flexure , bending backwards to the North-East ; which Pliny seems to hint at , when , speaking of Iordan , he says , Invitus Asphaltiten Lacum , &c. He falls unwillingly into the Asphaltite Lake , for which Nature it self seems to have an Aversion and Horror . * And makes a black uncomfortable Bay. ] This is excellently described by Solimus , cap. 38. Longo ab Hierosolymis recessu tristis sinus panditur , quem de coelo tactum testatur humus nigra & in cinerem soluta . Duo ibi oppida , Sodomum nominatum alterum , alterum Gomorrhum , apud quae Pomum gignitur , quod habeat speciem , licet maturitatis , mandi tamen on potest , nam fuliginem intrinsecus favillaceam ambitio tantum extimae cutis cohibet , quae vel levi tactu pressa , fumum exhalat , & fatiscit in vagum pulverem . * Borrowing the Palm's fair Garments with their own . ] A custom among the Iews to spread their Garments under Great Persons , as an high token to Honour ; and , as it seems , a Ceremony of Inauguration , and due only to Regal Dignity : for thus did the Captains to Iehu , when they agreed with God's way of Disposal , and acknowledg'd him King. 2 Kings 9.13 . * Whose three Degrees , &c. ] Mount Olivet consists of three Degrees or Risings ; which , I think , Fuller , for 't is much after his way , compares to Chancel , Church , and Steeple . * O'er whose green Breast , deceitful Kidron flows . ] Those that write of Palestine , tell us , the Book Kidron , or Cedron , is nothing but a Mass of Waters made out of Rains which descend from Mount Olivet and Mount Moria , between which it runs , separating 'em from each other , and falling thence into the Vale of Iehosophat ; that 't is ordinarily quite dry unless in very wet Seasons , and about two or three days in the year , when there are violent Rains , and hardly any else , when the People make provision of Water , which they preserve in Cisterns a long time in its Freshness and Purity . * By Chemosh and by Moloch . ] See the melancholy History of Solomon's Apostacy and Idolatry , in 1 Kings 4 , 5 , 7. This Hill fronts the Temple , and is before , or to the East of Ierusalem , touching upon the North ; being called to this day the Mount of offence or scandal ; of Chemosh we have little in Scripture , but that he was the Abomination of the Moabites , as Milcom or Moloch ( of whom vid. Lib. vi . ) of the Children of Ammon . Which flows with Oyl , &c. ] That Etymology is generally given of it ; and the Pilgrim says 't is call'd to this day the Garden of Olives , from nine great Olives still growing in it , tho he places it on the lowest Hill , and East of it , Fuller on the second to the North-West thereof , whom I follow . * Love is pure Act , &c. ] If this Digression of Divine Love be thought too long , 't is easily turn'd over , tho I could not persuade my self to strike it out , because it may please a pious Mind . Whether in old Ierne 's angry Seas , &c. ] The Irish Seas , about Anglesey , Man , &c. Where the Author began this Work , since compleated in several parts of England . * Gamaliel in the Sacred Pandects read . ] 'T is certain our Saviour himself as well as his Disciples , convers'd with several of the Pharisees , nay he did sometimes eat with one of the chief of them . 'T is as certain Gamaliel was not very averse to his Doctrine , from his Discourse in the Acts concerning it . From whence 't is probable he might be present at those Conferences concerning our Saviour , and I 'm oblig'd to take care for no more . * From his fair Birth-place , ancient Rama nam'd . ] Ramathaim Zophim , in Ephraim , where Samuel liv'd , and whence most agreed Ioseph was nam'd . * There borrowed Streams from Siloam 's neighbouring Well . ] The Well or Fountain of Siloam rises at the North-West Corner of Ierusalem , if the Scale and Maps are right ; not above five hundred Paces from the foot of Calvary . * Rich Balm , Judaea 's Native . ] Uni terrarum Iudaeae concessum , says Pliny of this Balm , that is , it only grew there originally , for 't was afterwards transplanted to Rome and other places . * From Gaza's , or Sarepta 's noble Vine . ] Famous among Heathen Authors , whence Sidonius , Vina mihi non sunt Gazetica , Chia , Falerna , Quaeque Sareptano palmite missa bibas . * What of himself the Divine Plato knew . ] Vid. Notes on Lib. vi . * By antient Orpheus sung . ] That his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Moses , few question , and that the Verses which bear his Name contain at least his Traditio●s , is , I think as generally granted . * For now the fourth swift year . ] An Imitation of that of Virgil , in the Conclusion of his First Book , — Nam te jam septima portat Omnibus errautem terris & fluctibus aestas . THE ARGUMENT OF THE Second BOOK . ST . Peter begins the Relation of our Blessed Saviour's Life , which he opens with the Prophecy of the Messiah's Birth , the Accomplishment of Daniel's Weeks , the Sceptre 's departing from Judah , and the Tyranny of Herod ; where St. John reminds him of the Preparations for our Saviour's Birth , the Angel's Salutation &c. which he thereupon repeats at large , as Joseph , the Husband of the Blessed Virgin , had formerly done it to Zebedee and him . Joseph's Character of her before their Marriage , whom having obtain'd of her Father Heli , before they came together she was found with Child of the Holy Ghost . His Passion thereupon , and Resolution to be divorc'd , till admonish'd by an Angel of her Purity and Innocence and the manner of her Conception : on which he asks Pardon for his unjust Censures , and desires her to give him an account of that miraculous Transaction . The Virgin relates the Appearance of the Angel , his Ave or Salutation , and her conception by the over-shadowing of the Holy Spirit . Joseph goes on and gives the Character of a good Wife in the Blessed Virgin , and the History of his travelling with her to see their Cousin Elizabeth , who tho old and barren , the Angel had told her should shortly have a Child . The Way to Geba , near which liv'd Zachary and Elizabeth . The Description of Zachary's pleasant Seat , whom they find dumb at their Arrival . The Salutation of Elizabeth to the Blessed Virgin. Two Digressions , to the Virgin Mary and her present Majesty . The Birth and Circumcision of John the Baptist : his Father Zachary recovers his Speech , and gives an account of the Occasion of his strange Silence , and the Angel's Prophecy concerning his Son : his Song from the first of St. Luke . Joseph and the Virgin return to Nazareth , and make Preparations for her Son's Birth : whence being recalled by the Edict of Augustus , they go for Bethlehem : a Description of the pleasant way thither , and of the most remarkable places on the Road , Rachel's Tomb , David's Well , &c. They arrive at Bethlehem late at Night , and can find no Lodging . Her Travail approaches . Joseph's concern for her . He conducts her into a Cave without the Town . Our Saviour's Birth . The Angels attend him . The Shepherds come to the Cave early in the Morning to adore him ; and on Joseph's wondring how they heard the News , two young Shepherds , Strephon and Claius , give him the Relation , after they had sung a Caroll on that Subject . The Angel's Song at the Nativity . The Presentation of our Saviour at the Temple , where old Simeon finds him . His Song or the Nunc dimittis . The Testimony of Anna the Prophetess : the Iourney of the three Kings , conducted by a Star to Jerusalem , and enquiring of the place of our Saviour's Birth , which Herod , pretending Devotion , asks of the Sanhedrim ; Gamaliel remembers the passage and repeats their Resolution in the Prophecy of Micah , and that 't was to be at Bethlehem . Thither Herod directs the Kings , desiring they 'd let him know as soon as they found him , on pretence he 'd follow and worship him . They find the Infant , adore and present him ; but warn'd by a Vision , return incognito to their own Country , not calling at Jerusalem . Herod being disappointed and enraged , orders the Murder of the Innocents . Joseph is warned by an Angel to fly into Egypt with the Child and his Mother . As they are going by Night they look back from a Hill near the Town , and , by the Light of Torches in the Streets discover the Massacre of the Infants : whence they hasten to Egypt . The Way thither , Syrbon Lake , Tomb of Pompey . They pass by Memphis , and the Pyramids , and fix at Babylon . The Death of Herod . Their Return , and Retirement to Nazareth , for fear of Archelaus Herod's Son. Our Saviour's Carriage in his Childhood : his going to Jerusalem at the Passover with his Parents , and Disputation in the Temple with the Doctors and Heads of the Sanhedrim , which Nicodemus calls to mind , and that he presided in the Schools at that time , giving a Character of our Saviour . St. John tells 'em how much he was since advantageously altered , and so affectionately describes him , that Nicodemus is desirous to wait on him , and St. John offering to conduct him thither , the Company break up , having appointed to meet again the next Morning , in order to hear the rest of our Saviour's Actions . THE LIFE OF CHRIST : AN Heroic Poem . BOOK II. * ALL silent stood , when Rama's Lord had done , Till in the midst Bar-Ionas thus begun : * So , when our Prince shall Israel's Throne regain , So may I by his side for ever reign , As nought but chast and sacred Truths I tell ; Chast as that Virgin-womb wherein he once did dwell : Admir'd by Friends , by Enemies confest , * Which these , which Fame , which all the World attest : By Reason voucht , and many a mighty Sign , By Humane Faith and Oracles divine ; To you not hid : for Israel's Masters can't Of what all Israel knows , be ignorant : Nor can we doubt , but clearly you discern Those sacred Truths which from your Lips we learn ; That now the promis'd happy Days appear , That the Messia's Kingdom must be near : This Heav'n-lov'd Daniel's mystic Weeks contain , Whose end begins th' anointed Princes Reign , From whose wise Books his sacred Name we gain : * That Period past , our Rabbies all declare , * And come he is , or we must now despair . This Israel's Groans confess , their freedom broke , And shoulders worn beneath a foreign yoke ; By that fell Idumean Wolf opprest , * Who red with blood his savage Sire confest , Who did revenge old Esau's shame and stain , And his supplanting Lord supplant again Dissembling Piety ; our Temple rais'd , * But that himself , not God , might there be prais'd : With human blood the blushing pavement dies , And makes th' High-Priest himself a Sacrifice : * And big with crimes , O shame , O deep disgrace ! Destroy'd the Hasmonean Royal Race : By him our total Bondage did begin ; He first inviting the fierce Romans in ; Their Idol - Eagle to our Temple brings , * Who pearcht on proud Antonia , claps his Wings : Iuda no more gives Laws , no more is Israel free ; Nay , scarce enjoys the Name of Liberty : Enroll'd and tax'd , and humble Clients made , Our Substance seiz'd for the Imperial Aid ; All that the Tyrant left , we had our share , Which my fierce Country cou'd not tamely bear : You know the rest , Our unsuccessful fight And slaughter under the bold Gaulonite : Not so our Princes humble Parents , they Had learn't , like him , to suffer and obey : Tho' both deduc'd from David's Royal Stem , And the true Heirs of Israel's Diadem ; And either House their clear Succession brings From a long Race of Prophets and of Kings : So great a Change by Fate and Time is made , From David's glitt'ring Throne toth ' meanest Trade , For such good Ioseph us'd , with honest pain His small , yet sacred Houshold to sustain , 'Till thence by th' Edict call'd — But first declare Says Iohn , what our great King's Forerunners were , ( If all our words for credit may prevail ; ) The wond'rous message , and the wond'rous Hail ! Well interrupted , fervent Cephas cries , None better can relate those Prodigies ; Which oft I 've heard the Good old man repeat , Ioseph himself , as on an Oozy Seat Against the sounding Beach repos'd we lay , To taste the gentle Breeze , after a scorching day : What wonders did the rev'rend Sire declare ? Once I remember Zebedee was there : We prest him both to tell us what he knew , He yields , and vows by the great Name 't was true : Then thus began ; — When Youths fresh Bloom was past , * And brought of seven Sabbatic Years the last Advis'd by Friends , I sought a virtuous Wife , To share and soften the Fatigues of Life : From all that Nazareth accounted fair ; ( And many a blooming Beauty triumph'd there ) Old Heli's Daughter did the Garland bear : * From the same Spring our kindred blood we drew , And what 's our Rise can be unknown to few : From David , he by Nathan brings his Line , And I , by Solomon , deducing mine As did the Root , so now the Branches join : Gladly he gives , what I as gladly take , Agreed , we soon the solemn Contract make : All envy'd me , all thought divinely blest , When of the charming heavenly Maid possest : For she was fair beyond all Mortal Race , And something more than human in her Face : Endu'd with all her Sexes Charms and more , Whichyet without their Vanity she wore . Never a Mind so humble and so great , Since Eden's loss , so fair a Body met : Nay , had ev'n Eve's been such , our Sire had been co●tent ; And scarce cou'd Eden's Loss it self lament : * " Tender , not fond , prudent , yet not precise ; * " Tho' wise , not thought her self for me too wise : " Content with our low state , nor vainly stood " Upon her Royal Race , or antient Blood : " Secrets in hers , as safe as in my Breast ; All form'd beyond my wish , to make me blest . But what did most of joy and triumph bring , Th' illustrious Gem in her bright Virtues ring Was her Angelic Chastity ; not Eve E're she did Adam , her the Fiend deceive , When first she sprung from our great Parents side , Not she her self a purer Virgin-Bride . Guess but how strangely then I was amaz'd , Nor could believe my eyes — agen I gaz'd , When in my Arms the trembling Fair I claspt ; But started back agen — As one who in green Herbs a Serpent graspt : When on the first triumphant Nuptial Night I found her pregnant , now 't was plain to sight . * When she was false — Whom all did above all her Sex prefer , What did I then , blaspheme of them and Her ? What Vengeance for my injur'd Love debate ? And yet that Love deny'd to let me hate . Resolv'd , tho' yet I knew not how , to part ; " And , if I could , free my unlucky heart : Resolv'd to tear the perjur'd Charmer thence , Divorc'd from her , as she from Innocence . Thus , stung with Indignation and Despair , Not ev'n her Tears could longer keep me there : Far from the Nuptial Room , I rush't away ; " And on the ground a widdow'd Bridegroom lay : Where gentle sleep , tho' call'd , long from me fled ; My restless thoughts uneasie as my Bed : And twice the cheerful Harbinger of Day Had clapt his Wings , and warn'd the Shades away , Warn'd me , as usual , but in vain to rise , E're watchful Grief once let me close my Eyes ; 'Till sudden slumbers me at last surprize . I dreamt , — but sure 't was more , as by th' Event Appear'd , I saw a glorious Watcher sent , Glorious as e're to Man glad news did bring ; He touch't and rais'd me with his Purple Wing , Then thus began , — " Great Branch of Iesse's Stem ! " Heir of thy Father David's Diadem ! " What restless thought , or what unhandsom Fear , " From thy unspotted Bride , detains thee here ? * " On whose fair Soul no thought of Ill 's imprest ; " Pure as the Flame that warms an Angels Breast . " As for the root of all thy jealous cares , " That wond'rous sacred Burden which she bears ; " The divine Spirit alone , did that infuse , " And I my self was sent to tell the news " To her , as now to thee ; and e're the Moon * " Five Courses more thro' her short Orb has gone , " She shall be blest with a miraculous Son ; " Iesus his sacred Name long since design'd , " The mighty Saviour he of lost Mankind . He said : I trembling wake : no more h' appears . But his last words , methought , still sounded in my Ears : Rouz'd from my humble Couch , I softly come With sacred Horror to the Nuptial Room ; Fix'd more than half a Statue at the Door I saw and lov'd far fiercer than before , And gaz'd and sigh'd , but dar'd attempt no more . Her Beauty fed , but reverence checkt my Fire ; And still I lov'd , but durst not still desire . Heav'ns ! how she looks ? how lovely still appears ? For still , methinks , I see — how charming , ev'n her Tears ! * ( Thus the sweet Rose new paints its heav'nly hue , When bending with big drops of morning dew ) . Nor cou'd I guess , till I approacht more nigh , Whether they sprung from Grief or Extasie : She blusht and in my Bosom hid her face : ) ( The modest Blush , confest not guilt , but Grace ) . Conjuring me , by all I once thought dear , E're I condemn'd her , her defence to hear : Insist no more , I cry'd , on thy defence ! Heav'n has already clear'd thy Innocence : An Angel-Form , not you your self more fair , Did late th' indubitable Truth declare : Bright , injur'd , lovely Maid ! no longer grieve ! Dry those vain Tears , and , if you can , forgive ! Then Heav'n has shewn , she said , what I conceal'd ; The mighty Secret , is at last reveal'd : A Secret , which who e're attempts to tell , Wou'd need t' oblige belief another Miracle . By our chast Loves I cry'd , much injur'd Fair ! And by that sacred Burthen which you bear , Conceal not ought , nor my suspicions fear , Since nothing now , but I 'm prepar'd to hear . She yields , and thus begins — Three Moons are gone , And now the fourth swift Orb is rolling on , Since in my Father Heli's house I sate Revolving deep those dark Decrees of Fate Our sacred Books contain , that wond'rous year , Which all our learned Rabbies think so near ; Above the rest then claim'd my thoughts and care , Our promis'd Prince , and Heav'ns Almighty Heir ; Who Faith and Truth and Iustice shall maintain , And bless all Nature with his peaceful Reign : While from the Rocks live streams of Honey flow , And voluntary Palms and Roses grow : Thrice happy oft I call'd and counted her , Who at her Breast the Infant King should bear ; As oft I thought what humble Gifts I 'd bring , What Presents to adore the Infant King : How blest , if in my Arms I might but hold , Or in his Cradle , innocently bold Seize the young Conqu'ror , and by sweet surprise Might kiss his lovely Cheeks and heavenly Eyes ! Thus musing , sudden Glories me surround : From the cleft Skies a youth with Sun-beams crown'd The Annunciation . More lovely far , than all the Race of Man , Descending swift , bow'd low , and thus began : " All hail ! belov'd of Heav'n ! and full of Grace ! " More blest , more lov'd than all thy charming Race ! " Who , thou , thy self must that great Mother prove , " Which was so late thy Envy and thy Love. " Nor startle at the Message I declare ! " Thy Virgin-womb an Infant God must bear : " That promis'd Prince who shall the World regain , " And over all his Father's Empires reign : " The Divine Spirit , Author of Ioy and Love " Breathing Conception on thee from above : " Iesus his sacred Name long since design'd : " The Mighty Saviour he of lost Mankind ; " Th' Eternal God in mortal mould confin'd : " And if thy Infant-Faith wants Evidence , " Indulgent Heav'n has sent thee proof from Sense : " Aged Elizabeth , who did despair " Like Sarah , ever to embrace an Heir , " Six Moons already past , is pregnant grown , " And shall be blest with a miraculous Son ! " Believe me , Sacred Maid ! My words are true , " For he who sent me here , can all things do . He said , and , whilst an Answer I prepare He wings his way to Heav'n thro' trackless Air : I after gaz'd , as o're the Clouds he trod , And cry'd — O loveliest Form i th' Host of God! * My Faith I not refuse , nor yet suspend To what my Reason cannot comprehend : Be thy great Masters words without delay Fulfill'd — 'T is his to order , mine t' obey . Scarce had I said , and he no more appear'd , When strait a still small whisp'ring sound I heard , Like that a solitary Ear perceives , When gentle Zephyr stroaks the velvet leaves : With this , celestial fragrancies perfume , And scatter Paradise around the room : Enwrapt i' th' od'rous Cloud , a while I lay , Whilst a soft air thro' all my veins did stray , Thro' my warm Heart in new strange pulses move , And melt my ravish'd Soul with heavenly Love : * Hence this strange Burthen now so plain to view , Which Heav'n its Author has reveal'd to you ; And from that moment , I a Mother grew . She said , new Aves I almost prepare , Nay , hardly Adoration cou'd forbear : Thence to my wishes and my arms deny'd , A Virgin-Mother and a Virgin-Bride , She grac'd my humble Roof , and blest my Life , Blest me by a far greater Name than Wife : * " Yet still I bore an undisputed sway , * " Nor was 't her task , but pleasure to obey : " Scarce thought , much less cou'd act , what I deny'd ; " In our low house there was no room for Pride : * " Nor need I e're direct what still was right , " Still study'd my Convenience and Delight . " Nor did I for her Care ungrateful prove , " But only us'd my Pow'r , to shew my Love : " What e're she askt I gave , without reproach or grudg , " For still she Reason askt — and I was Iudg : " All my Commands Requests at her fair hands , " And her Requests to me , were all Commands : " To others Thresholds rarely she 'd incline ! " Her House her pleasure was , and she was mine ; " Rarely abroad , or never , but with me , " Or when by Pity call'd , or Charity ; These did to old Elizabeth invite , Friendship 's and Kindred's Bonds with these unite : O'repowr'd at length she yields , and my consent And company obtain'd , we onward went : * The fam'd Bethulia soon behind us leave , And Kishon's Fords our weary Feet receive : Thence fatal Gilboa's high Cliffs we crost , * Where David's much lamented Friend was lost : Thro' Ephr'im's Lot our course directing down Near the new Walls of Shemir's antient Town , By Shechem where good Iacob once did dwell , Near Dothan's Plain and Sychar's antient Well , * * And Gerizim's proud Altar , rais'd in spite , Accurs'd by every faithful Israelite : By Iericho and Bethel next we past , The first went thro' , and near us leave the last ; * And the third Noon , where Siloam gently falls Discover antient Salem's sacred Walls ; Which leaving on the left , our course we bend * To Geba-Town our little Journeys end : Near which , upon an easie Hill we see * The pleasant Seat of aged Zacharie : 'T was neat , not proud ; for Use , not Pomp or Fame ; * Such as an humble Country Priest became : He saw rich Fields below , which should be his , Detain'd by Sacrilege and Avarice : For Geba did of right to th' Priests belong , Tho' Power and Time must justifie the wrong : He saw , more griev'd than angry at their Crime , And only pity'd those who injur'd him : With his own small paternal Fields content ; Enough for Want , not Luxury they lent ; Blest by their Masters Pray'rs and watchful Eye , And honest Servants careful Industry : * A Crystal Stream which from the Mountains stole , Whose waters o'r the healthy Gravel roll Before the Gate did gently murmuring run , Gilt by the kindly Beams o' th' rising Sun : The West a fair and spacious Prospect yields , Where the pleas'd Eye is lost in Woods and Fields : From the bleak North the Mountains Summit shields ; An Olive-Grove the Southern Heats defends , Which shade , and Fruit , pleasure and profit lends ; Beyond whose Borders , where the Hill inclines 'T is richly cover'd o'r with clust'ring Vines . Thither arriv'd , old Zach'ry both embrac'd , And at his hospitable Table plac'd , All signs of welcome wanting words were shown , Nor had he those , this Reason only known , H 'had some strange Vision in the Temple seen , * And ever since as strangely silent been : Not so Eliza , who to meet us ran , * And to the Virgin thus , inspir'd began : " Blest above Women shall thy Title be " And yet more blest , thy wond'rous Child than thee ! " Whence is 't the Mother of my God should grace " With her high presence such an humble place ? " Nor sooner did my pleas'd and ravish'd Ear , " Blest Virgin ! the melodious accents hear " Of thy lov'd Voice , but my prophetic Boy " Perceiv'd and bounded in my Womb for Ioy. " And blest is she , whose noble Faith like thine , " Expells all doubt of Truth and Power divine : " Speedy performance shall thy wishes crown , " And future Ages spred thy high renown . The Virgin heard , Heav'n not her self she rais'd , Kind Heav'n in everlasting Numbers prais'd . Amidst these holy Hymns , which all around From Saints and Angels in thy praise resound , Thrice blessed Maid ! may there be room for me To throw my Mite into the Treasury ? As Heav'n did thine , my humble Gifts approve ! And since I have no Lambs , accept my Dove ! " Hail Mary ! may thy Glories still prevail ! * " Great Mother of my God and Saviour , Hail ! " More blest than all our lost Forefathers Line ! " Blest above all our Sex , as well as thine ! " Above all mortals , only not divine ! " Only below thy Son I thee confess , " And those who make thee more , but make thee less . " Midst your triumphant Lauds , if ought you know , " Ought that concerns our weary World below , " Permit these praises far beneath your due , " This humble Verse to be inscrib'd to you ! " Still wear they your lov'd name as their defence , " And borrow Immortality from thence ! " And after thee , O full of Charms and Grace ! " Let our great Mary fill the second place ! " For other Queens long maist thou look in vain , " Others like her , to fill thy glorious Train . " Humble like thee , like thee of Royal Line , " Her Soul to Heav'n submiss , and bow'd like thine ! " Heav'n , which Immaculate her Form design'd , " As a fit mansion for so fair a mind . " ( Sure none can e'r be Traitors , but the blind ) " Which gave her Eyes that Love and Awe inspire " And cheer the World like the Sun 's vital Fire : " O may they — but that sawcy wish must dye ; " He melts his Plumes , who dares attempt so high : " Yet I 'll wish on , Retreats are now too late , " And , Icarus , I court thy noble Fate — " May they on these my humble Labours shine " With their kind Influence gild each happy Line , " Indue with purer Forms the coarser Ore , " And stamp it Bullion , tho' 't was dross before . Sweet Muse return ! to nobler strains aspire ! And touch , with utmost Art , the heav'nly Lyre ! With Seraphs sing his glorious humble Birth , Who rais'd the beauteous Pile of Heav'n and Earth ! What reverend Ioseph on his Oozy Seat , What zealous Cephas did from him repeat ; Attent and pleas'd his Auditors appear ; The more they heard , the more they wisht to hear . He fervent , thus goes on — These , more than Friendly Salutations paid , With old Elizabeth a while we staid , * Till thrice we saw the Silver Cynthia's wane , And thrice she fill'd her various Orb again ; When the good Matrons welcom pains begun , Who in her Arms soon held a wond'rous Son : * Her kindred most , around admiring sate , And her so rare a Bliss congratulate : And when they saw the eighth blest Sun arise , Prepare the wond'rous Child to circumcise : His Father's Name they gave , with kind pres●ge , As Hope and Staff of his declining Age : And add their Prayers , that he as well might be Heir of his Virtues , as his Family . Well-pleas'd Eliza bow'd , and wish'd the same , With thanks , to all agreeing , but the Name , All wond'ring , thus did she inspir'd proceed , It must be Iohn , for so high Heav'n decreed : His Father askt , with speaking Eyes and Hands * Of those around Tablet and Style demands ; And when i' th' ductile Wax he 'd stampt his mind , The Name his Mother gave , surpriz'd we find : Yet more , his Lips unloos'd when Hymns he sung , And all the House with Hallelujahs rung : Trembling we ask , on his reply intent , What his strange Speech , and stranger Silence meant ! He thus — As I with Incense did attend , I saw great Gabriel in the Flame descend : Of all who dearly love and guard mankind , There 's not a mightier or a fairer mind : One hand he on the trembling Altar laid , The other rais'd me from the ground afraid ; Th' All-wise , says he , has hear'd thy pious pray'r , And thy Eliza shall embrace an Heir : Iohn be his destin'd Name , and Ioy and Mirth Shall fill thy House at his miraculous Birth : Still dear in the Most High's impartial sight , Devoted an abstemious Nazarite . Divine Illapses daily he 'll receive , As much as he can take , or Heav'n can give : T' illuminate his pure and piercing mind , For that great work to which by Heav'n design'd . His word like Thunder shall the World affright , Exposing guilty Souls to conscious Light : While crowds of penitents their Crimes shall mourn , To God at once , and to themselves return . The Prophet who prepares the Saviour's way , The Morning-Star to the bright Prince of day . To this strange news I heard the Angel tell When wonder made me yet an Infidel : On his lov'd Face a Frown he quickly wore , Which never sure was so disguis'd before ; Then thus , " Since Heav'n it self must speak in vain , Nor Credence to its Oracles obtain ; At once experience Truth and Power divine And be thy self unto thy self a Sign ! Till thy despair'd thy promis'd blessing come , I seal thy Lips , and bid thee — thus be dumb ! Trembling I kneel'd , and wou'd have mercy cry'd , But 't was too late — my fault'ring Tongue deny'd T' express my lab'ring thoughts abrupt intent : The Angel nods , as knowing what I meant , And back in Curls of Incense smiling went. With mental Pray'r I strait addrest th' All-high , Nor cou'd those adamantine bonds unty ; Which voluntary now fall off again : And since kind Heav'n at once has broke my Chain , An giv'n such Ioys , I 'll that attempt to raise , And thee , O never ending Goodness ! praise . Awake my Lyre , I 'll strain each tuneful String ! Awake my Voice which he has taught to sing . Zachary's Song . GReat God of Israel ! how shall we thy Laud express , " And , never satisfi'd with praises bless ? Unutterable Goodness ! how shall we For all th' unutterable Blessings pay , Of this triumphant happy day , And what so largely we receive , restore to thee ? Who hast thy chosen Flock with gracious Eyes survey'd , And visited with thine Almighty Aid ! A great Redemption for us wrought , Surpassing our Desert or Thought , Surpassing those when wand'ring wide By Nilus and Euphrates side , You sav'd from Egypt , and from Babel's pride . Those only Types of this have been , Those only were from Slavery , this from Sin. II. Thee will we praise , thee will we sing , We 'll sing with ardent Love and awful Fear ; Who hast to Sion brought a great Deliverer , A mighty Saviour , and a mighty King ! That promis'd Branch of Iesse's sacred Stem , Heir of his Father's Diadem ; Whom many an antient Seer did descry Thro' the mysterious Glass of Prophecy , In the vast Heav'n of dark futurity : They saw his Day , tho' far remov'd . And seeing smil'd , and smiling lov'd : They saw great Iuda's Kingly Lion , rouse , And his lov'd Nations Cause espouse ; Vainly whole Troops against him rise , This vainly fights , and that as vainly flies ; From their stern Iaws he tears away Th' already half-devoured Prey , And rends and tramples all our Enemies . III. Which of you shall my lofty Numbers grace , Ye great Fore-fathers of the chosen Race ? Thee Father Abraham , first I 'll sing , From whose blest Loins so many Nations spring , The Favourite , the Friend of Heav'n's Almighty King ! He gave his Oath , and thou thy Son , When the eternal League begun : Offensive and Defensive 't is , His Enemies are ours , and ours are his : His sacred Truth he did to witness take While his strong Words the solid Center shake , While Heav'n and Earth remain'd , he would not us forsake ; But guide us thro' fair Vertue 's Paths , wherein For ever walk sweet Peace and Innocence , All mischief ever banish'd thence , All Guilt and Danger far remov'd , All that by him is disapprov'd , And Fear , the Child of Sin. IV. Nor thee , thou strange prophetick Boy , By Heav'n inspir'd e'r thou didst come From forth the Closet of the Womb , Thy aged Parents Wonder , and their Ioy : Thee , tho' unsung , unheeded yet , ' Midst Crowds of Heroes will the Muse forget ! Thee who the happy News shalt bring , The Harbinger of Heav'n's high King ; The Banners of his Grace display , And scatter Pardons all the Way . He comes , he comes ! I see him swift advance , He comes to our Deliverance : I see his Orient Light arise Scatt'ring ten thousand Suns around the Skies : It flash'd thro' Chaos , whose wild Surges fell , As when the first strange Day was made ; The Fiends were all of a new World afraid , As wide it glar'd thro' all the inmost Caves of Hell. If there it mov'd their Dread , though not their Love , What Wonders shall it not perform above ? Sin to th' Abyss shall sink again , " Death the great Slayer , shall himself be slain , And Truth and Heav'n-born Peace for ever reign . Thus sung the Holy Sire entranc'd , and we Who heard , were little less in Extasie : These triumphs finish'd , back we hast'ning come To pleasant Nazareth , well weary'd home : There fixing our abode , till now the Sun Thro' three bright Signs his glorious Race had run , Since we Iudea left , and all our care , Apply'd our homely Cottage to prepare For the great Prince , and Heav'ns Almighty Heir ; Whose Birth approach'd , which now we knew so near , Each Hour his Virgin Mothers Hope and Fear : Enough we had for Need , though not for Pride , Yet ev'n that small convenience soon deny'd ; The Roman Edict would not let us stay , But to our Birth-place , Bethlehem call'd away ; The antient Seat of David's Royal Line , Whence the bright Maids Original and mine : And when for our new Iourny we prepare , Husht were the churlish Winds , serene the Air ; * Departing Winters self grew calm and mild , And as it went , put on smooth Looks and smil'd : Whilst in our way officious Nature strows The blew-ey'd Violet , and the blushing Rose : Does , to oblige us , all her Glories bring , And all the pretty Flow'rs that dress the Spring ; * Narcissus , who too well himself did please , The Iris proud , and rich Anemone's : From Naz'reth's odoriferous Fields got free , Hermon and beauteous Tabor soon we see : Then o'r Kedummim's Streams our passage take , Which lose themselves in the Tiberian Lake ; And thro' the well-known Road came joyful down : On the third Night to Salem's sacred Town : And our Devotions at the Temple pay'd The next glad Morn , when there a while we stay'd , We leave our Friends in the declining day , And with discourse beguil'd the tedious Way : Till when sweet Bethlem at a distance spy'd , A secret Ioy thro' all my Soul did glide ; * Encreasing still , as still we came more near , And Rachel's Tomb toth ' right began t' appear : * Each noted place around , the Maid I show'd , What e'r our Eyes could reach on either side the Road : T is there , said I , still flows that precious Spring , Which his three Heroes did to David bring ! T' was there a Youth , he kept his Flock , and there Met the curl'd Lyon and the rugged Bear. She shreekt and claspt me to her trembling Breast , Then begg'd me that I would not tell the rest ! And now the Night her sable Veil had spread , Each little Bird coucht in its mossy Bed , And Fowls of stronger Wing to distant Regions fled ; As we to Bethlem's Walls well weary'd come , And hear the busie Towns tumultuous Hum ; Whole Droves like us we see , who came too late , Crowding to enter e'r they shut the Gate : And there so long we for admittance wait , Till we i' th' Windows glim'ring Lights descry , Extinct in some , discovering Midnight nigh : With Fears o' th' Night , and Toyls o' th' Day opprest , Long did we seek a Place for welcom Rest. The Streets and Suburbs sought , but sought in vain , New disappointments still increase our Pain . And now new Griefs my much lov'd charge o'erpow'r , Who fast approaching found that fatal hour Of which her Sex so justly is affraid , No more than that of Death to be delay'd : " O my distracted Heart ! forlorn and poor , " Repell'd at each unhospitable Door , " Strangers , benighted , tired , and yet far more " Still more than all , and what I could not bear , " What more than Life I lov'd must feel the largest share . " How false th' opinion that it gives relief " To have a sad Companion in our Grief ? " Afflictions stroaks more thick and heavy fall " When both each others feel , and both bear all . " Yet quiet still her Breast ; to Heaven resign'd ; " In an uneasie Body calm her mind ; " Not one impatient sigh or word let go , " These only from her Lips divinely flow " It must be best for Heav'n will have it so . " And spite of clam'rous sence let 's still believe ! Sham'd with the kind reproof I soon represt My wayward Thoughts , and calm'd my murm'ring Breast ; * This done , I to a well known Cave repair Which her might shield , for whom my chiefest care From the moist Heav'ns , and Nights unwholsom Air. In storms a refuge to the panting Swains When sudden Sleet came driving cross the Plains . * Whether by Art hew'd in the living Stone Or Mother Natures antient work , unknown : Short stubble and light reed , which our low state Did best become , I gather'd at the Gate ; These to the Virgin for her Couch I gave , Plac'd in the inmost Corner of the Cave : Such pomp did David's Royal Heir assume , Such was the Furniture , and such the Room : The rest a Choire of modest Angels brings , But veil their Faces with their purple Wings . And now thro' liquid Air the silent Moon In silver Chariot mounts to her pale Noon : Still was the Night as Innocence or Fear , Nor humane Sounds , nor grazing Beasts we hear ; Faint did the Lamp on neighb'ring Edar burn , * By snatches shin'd awhile , then sunk into its Urn. * The very Stars with drowsie motions roll , The Bear walks heavily around the Pole : When spite of all my Cares I slumb'ring lay Tir'd with the Toils and sorrows of the day . Till a strong light thro' my clos'd Eye-lids shin'd , As the Sun's mid-day glories chear the blind : Wond'ring I wake , and strait surpriz'd behold The Cave all delug'd with etherial Gold : Glories almost too fine for grosser sence , And num'rous shining Forms departing thence : The Virgin too I saw , so brightly drest I hardly cou'd discern her from the rest . " In her chast Arms the eternal Infant lies : * What an illustrious goodness in his Eyes ? Which soon alike both Lights and Shades o'erpow'rs , And all the modest Beams around devours : I kneell'd adoring , and my Eyes imploy T' assist my fault'ring Tongue , and speak my joy : Tho' from my pleasing Trance soon rais'd by Fear , For nigh the Cave I humane Footsteps hear And rustic sounds confus'd , which as they grew More loud , before the Gate my self I threw , With feeble force my precious charge to shield From the rude Swains returning from the field ; For such I thought 'em , till at length I spy , As the fair morn began to gild the Sky A Troop of harmless Shepherds mild and good , Who near me on their sheephooks leaning stood , And bowing low , for the bright Babe inquire , The hope of Israel and the worlds desire : Wond'ring from whence so soon they heard the news I askt , nor they to clear my doubts refuse . Two sprightly Lads , who could relate it best , With Chaplets crown'd leapt forth from all the rest ; Claius , who lately the leud Town had left The Nativity . Of all his long his foolish Hopes bereft , Tho' bounteous Heav'n whate'er he now thought dear Indulg'd , in Peace and his Urania here : Strephon , a jolly youth , who did pretend To be , and was , e'er Love bred Hate , his Friend : Tho since too oft , on many a vain pretence He left the Plains and left his Innocence . His Soul no track of Modesty or Grace Retains , as steel'd and harden'd as his Face : Foul as those loathsom Brands his Body bears , And black as that dissembled Robe he wears : For now he do's in other Garments shrowd His ugly Vice. I saw him late , too proud Claius his Friend , or ev'n himself to own , In Town by Malchi's nobler Title known ; Where with those Priests he bans , whose daily Theme Is their still patient Saviour to blaspheme : Not so ere while when innocent and young With Claius thus his Birth he sweetly sung . Christmas Caroll . Strephon. HOw Claius - are we dumb with Ioy ? Come tune thy Pipe to Carols sweet ! Let 's welcom the celestial Boy , And throw our Garlands at his Feet ! Claius . I have a Lamb as pure as Snow Which my Urania smiling gave ; Yet shall he to his Altars goe Nor shall her Eyes the Victim save . Strephon. Mistaken Swain ! he ne'er requires That with such off'rings we should part : Go give him pure and fair desires , And praise him with an humble heart ! Claius . Then all my hopes and all my fears I 'll to their antient Lord restore , And all my sighs and all my tears , His Love obtain'd , I ask no more . When thus each others rural skill they 'd try'd To my desire young Claius thus reply'd : As in you Plain that stretches wide away Near Edars Tow'r to guard our Flocks we lay , The Night , as honest Shepherds use , we spent , In Tales and Songs and harmless merriment : On antient Heroes stories some proceed , Who not disdaind to touch the tuneful reed : Old Father Iacob's Travels these relate , And these unstable Ruben's crime and fate : Others that valiant Ephratean Swain Who vast Goliah quell'd on Elahs plain ; How with his Praises all the Valleys rung ; How well he fought how well he lov'd and sung . While thus , on Earths soft Couch employ'd we lay From neighbouring Cottages the Bird of Day Loud sounds his first alarm , and every star Revolving swift thro' Heav'ns high Arch declare Their Noon was past , and Night began to wear : When on a sudden aged Aegon cries See Shepherds see , descending from the Skies You light ! Kind Heav'n ! What mean these Prodigies ? The Sun it cannot be , for Night 's not done , And almost half his Under-Day to run ; Besides , it mounts not , but oblique descends , And hitherwards its wondrous Iourny bends — — He trembling said , but soon no more cou'd say ; For the next moment all around was day ; The Ewes disturb'd arose and scatter'd wide , The little Lambs ran bleating by their side : Our faithful Dogs coucht on the ground affraid , And none besides my old Lycisca bay'd : Profound we prostrate lay , long groveling there , Nor cou'd th' unsufferable splendor bear : Till a fair Youth , as my Urania fair Sweet Peace and Heav'n-born Ioy descending brings , As soft he touch'd us with his purple wings . Blest Swains , let no vain Terrors you affright ! Believe 't is no Illusion of the Night ! To you , he cry'd , I happy tidings bring From you fair place , and Heav'ns Almighty King. To you , the Lamb of God , this happy morn To you , the Saviour of the World is born In Ephratean Bethlem , where of old The Royal Swain so well did guard his Fold ; You 'll find him wrapt in feeble Infants bands Who grasps all Nature with his mighty hands . A Cave and homely Stable claim his birth * Who rais'd the goodly Pile of Heav'n and Earth . — He said and strait we saw the welkin wide Throng'd with the Heav'nly Host from side to side ; Thick as those glitt'ring motes that ever stray And dance in the refulgent Beams of day ; Night and our Fear they both from us remove , And thus repeat those Hymns they learn'd above . Song of the Angels . GLory to our great King on high ! To Heav'ns Imperial Majesty ! To him that sits upon the Throne , " The' ador'd Three-One ! II. Peace from the Prince of Peace we bring ; An Amnesty from Heavn's high King. Who at his First-born's welcom birth Scatters pardons round the Earth . III. Thunders we must use no more In which the Law was preacht before , But strive ingenuous Man to move With mild Good-will and Heav'nly Love. Thus Hymning , by degrees they leave our sight And hitherward direct their parting Light. Here , Father , we arriv'd — On that bright Babe desired to feast our Eyes , The subject of so many prophesies ! They said , to their request consent I gave And introduc'd 'em to the well-known Cave ; With greedy Eyes when his lov'd Face they spy'd , On his lov'd Face they gaz'd unsatisfi'd ; Sill more surpriz'd more miracles behold ! Each humbled Straw indues the form of Gold. Thro' the dark ▪ Cave they see new day arise , Projected round from his illustrious Eyes ; These o'er the Gates their rustic Garlands hung , These Flow'rs and Herbs around profusely flung ; And these the Child and these the Mother sung : While others from the Rock live Hony bear , Or fragrant Balms inestimable Tear : Their humble presents paid , they part again , And spred the joyful news o'er all the Plain . Sev'en times bright Hesper now had clos'd the Day , As oft sweet Phosphor warn'd the Stars away : The eighth glad morn arising , when we bear The Holy Infant to the House of Pray'r ; Whence , as the Law directs , that mark he wore On all our pious Fathers stampt before ; Inscrib'd in Blood upon his tender skin , Altho' he knew no stain of guilt or sin , And the next Moon elaps'd , as custom calls , Agen we speed for antient Salems walls ; Our dear first-born , so Holy rites require To dedicate to his immortal Sire . Nor sooner to the Temple Gates we came But th' Incense with a clear and generous flame Shot strait to Heav'n . — The pious Mother went Her off'ring to his Father to present ; And her two Turtles , innocent as they , Did near the Sacred Altar trembling lay : But scarce the double Sacrifice was done , To purge the Mother and present the Son ; When thro' the admiring Croud old Simeon came Of noted Virtue and umblemisht Fame ; To whom when cold decrepid Age had spred The Circumsision . Simeon in the Temple ▪ holding Christ in his ●●nd . The Snow of fourscore Winters on his head , As he one Evening in the Temple stay'd And for sad Israel's wish'd redemption pray'd , A Heav'nly Youth of those who waited there * Indues a thin-spun Robe of ambient Air And bids the aged Father not despair , For tho' too short his Thread of Life were spun Too many precious Sands already run , Him vainly threatning Death shou'd not surprize Till the Messia blest his Longing Eyes : The same bright Form appear'd this happy day As on his face in pray'r he prostrate lay ; And from his Closet beckon'd him away : With Joy the good old man the signal takes , And , all extatick , to the Temple makes : In hast he chearful came , erect , alone , His useless Crutches now aside were thrown : Thro' all the crowd of Priests and suppliants press'd , Then seiz'd the Child and laid him at his Breast ; With his dear burden to the Altar ran And thus , with sacred rage inspir'd , began . Simeon's Song , or the Nunc Dimittis . YES , Now thy Servant dies , he gladly dies ! This Life , dear Lord ! prolong no more , But as you promis'd me before In peace now close mine Eyes ! Mine Eyes which that dear object now has met For which so long they gaz'd in vain , For whose delay so long I did complain : I 've seen the Sun of Righteousness arise ; 'T is time my glimm'ring Lamps forsake the Skies And in the shades of Death for ever set . II. The World already hails his welcom birth : Already humble Gifts prepare To meet and bless th' Almighty Heir The King of Heav'n and Earth : Him the lost Gentiles shall their Saviour find , Him Heathen Lands their Lord shall own , Their Lord and God , him who alone Not only giveth sight but Eyes toth ' blind . III. Ah stupid Nation ! Wilt thou still refuse Still hate thy Saviour ? Ah thrice harden'd Iews ! ( Grant Heav'n these boding fears may not be true ! ) Rejected by your Prince , as he by you ! But Ah! What cruel Truths I see In the dark Womb of future days ? To what a cursed Throne will you your Saviour raise ? How will you crown with Thorns and Infamy ? What wounds , what swords , Great Mother , are prepar'd for thee ? IV. But with our sufferings Heav'n's at last inclin'd For see a glorious Scene behind ! He comes he comes , agen these Eyes shall see , Agen , dear Saviour , welcom thee ! The Cloud thy Chariot , and thy Wings the Wind , In Zion shall appear The great deliverer . My stubborn Nation then shall strive no more , But him whom once they peirc'd , adore : Now Israels Glory , as their shame before . He said , when strait to bliss his soul retir'd , * And slumb'ring soft he with a smile expir'd . New wonders still arise as these are past , Like Waves , the first confounded in the last . Each Sex , as well as Age , their Lord confess , A Prophet first , and now a Prophetess . Anna , a Matron Sage , and whilst a Wife For spotless Faith renown'd , and holy Life ; Old Phanuels Heir , of Asher's fruitful Race Fam'd in her Youth for matchless Mind and Face , Sought by a hundred Woers , nor deny'd , To bless the happiest by the name of Bride : Seven years they liv'd and no Dissension knew ; Tho' One at first , yet still more one they grew : Their Thoughts , their Wishes , nay their Souls the same , In nought they differ'd but in Sex and Name : So intimately close the knot was ty'd , That Death it self cou'd hardly them divide : And when th' untimely Grave had him receiv'd , And her of more than her own Life bereav'd , She wonder'd how , and scarce believ'd she liv'd ; All thoughts of any second Love defies , And to all worldly Ioy and Pleasure dies ; Within the Temple waiting the blest hour , Which her might to her much-lov'd Lord restore : Her earthly Frame by Fasts so far refin'd , That little now was left but perfect mind : Oft her pure Soul to Heav'n wou'd take its flight Lost and absorpt in Glory infinite : Retir'd as oft , no Look , no Thought abroad , Nothing she knew besides her self and God ; Nay sometimes scarce distinct her self cou'd call ; * Abstracted from her self , for God was all . What darling Visions , not to be exprest , Her constant fervent pure Devotions blest ! What Beatific Glories warm'd her Breast ! What crowds of beautious Seraphs left the Choir , At once , to imitate her and admire ! What mystic Truths by them to her reveal'd , To all , but them and Heav'n it self , conceal'd ! From these she learns what strikes weak Reason dumb , What tries ev'n Faith , that God shou'd Man become : She learn'd the time , the day , the hour precise , When we approach'd to bring our Sacrifice : What Ioy , what Exultation she express'd , And hail'd her Saviour at the Virgins breast ? Nor half content that him her self she h'd found ; How gladly spred she the glad News around * To all the Iust , by her and Heav'n approv'd , To all who a Redeemer wish'd and lov'd ? Thus much , tho' what remains did more surprize , For Fame reports three Princes great and wise , Were late arriv'd , from near the Suns unprise ' ; From the fair Fields of happy Araby , * Iudea's strange expected Prince to see ; Conducted safely by a wondrous Star Cross all those sandy Worlds , outstretching far Thro' the wide Wilderness , until at last , To Moab's pleasant Plains and Hills they past ; Near Edom's Mount to Iordan's doubtful Brim , * 'Twixt Selah and the cloudy Abarim : Crossing the Flood , as it by Gilgal falls , They soon arriv'd at antient Salems Walls ; And boldly for the new born King enquire , The hope of Isr'el , and the Worlds desire ! Proud Herod heard , and trembled at the news , Whose heavy Tyranny the injur'd Iews So long had sighing born ; nor they alone , His very Friends beneath his Axes groan , With his own blood he dyes his slipp'ry Throne . * Not all his sordid Flatt'rers now avail'd ; Their Hearts , as well as their fierce Tyrants fail'd ; Tho' him so late they their Messia hail'd : * Howe'er that Savage Wolf the Fox indu'd , Awkwardly pious seem'd , and strangely good : The Sages to his stately Palace brings , And plac'd 'em in Apartments fit for Kings : Dissembling Hospitable Piety , Aloud he prais'd their Zeal and Industry : Blest be th' unutterable Name ! Said he , Who ev'n to Gentile Worlds , so long conceal'd , At last has our great promis'd Prince reveal'd ! O might we but the Royal Infant greet , And throw our Crowns and Scepters at his Feet ? How much , how infinitely blest we were , If to his Fathers House we him might bear ? How happy , might we wait and serve him there ? Thus close his Nets the sanguine Tyrant plac'd , ( For when our humble Roof the Sages grac'd , They all repeated , ) thus did them deceive , So easily will Innocence believe ; So firmly on his Royal word they lean'd ; Who instantly the Sanhedrim conven'd : Sollicitous he askt that happy place , Which the Messia's glorious birth shou'd grace ? If it their antient Sacred Books declare ; — As I remember , you , learn'd Sir , was there , * Fair Rama's Lord to wise Gamaliel cry'd , When this propos'd - 'T is true , the Sage reply'd ; That morning in the Sanhedrim I sate , And 't was by all resolv'd , on the debate , That humble Bethle'm , David's antient seat , Must by his God-like Off-springs birth be great : As thus , inspir'd , the fam'd Morasthite sung , While with his lofty sounds fair Salems Mountains rung . Micah's Prophesie . LET Salem boast her antient Kings , Salem , which Princely David sings ; And Shemir's vain Apostate Town , Her Gods , her strength , her pleasure and renown ! Bethl'hem alone 's my noble choice , That claims my Lyre and claims my Voice , In that shall Israel's Land and Gentile-Worlds rejoice ; Tho mean thou art and humble now , Wide shall thy spreading Glories grow , And all around , like fruitful Iordan , overflow : For if a Kings or Heroes Seat , Must by his Residence be great , All others infinitely this o'erpow'rs , Where Heav'ns high King is born , as well as ours . Already I the Royal Infant see , How long his Rule , how vast his Realms shall be ? Thro' boundless Space and Time he Reigns eternally ! — The same , my Friend , says Cephas , did repeat The same to him , the Magi , wise and great . ( Tho' that before , and much beside he knew , Which from the Sacred Oracles he drew . ) Nor they the humble Bethl'hems Walls disdain'd , Nor long in Herod's glittering Courts remain'd ; Thence hasten'd , ev'n by him , that Prince to find , For Isra'ls Scepter and the World 's design'd ; Tho' e'er they went , by strictest bonds enjoyn'd , When him they found they the glad News should send , That he with adoration might attend . This his fair Semblance tho' his black Intent , Was but too plain discover'd by th' event ; For they no sooner safely enter'd were Under the Convoy of their first bright Star , Our lowly Roof , the rev'rend Sire goes on , Whither , not long before , our Off'rings done , We from the Temple came — no sooner they Did Gifts at once and Adoration pay To th' Infant King - but by a Vision warn'd , To their own happy Country they return'd ; Nor call'd at Salem , as their first intent , But round , by secret winding ways , they went. What said not Herod when the Truth he found ? The Air how did his fruitless Curses wound , Which all were lost in Wind , or on his Head rebound . But tho' they soon were past his rage and pow'r , The Thunder ended in a bloody Show'r On Mourning Bethl'hem , which at first hung high , And at a distance gather'd in the Skie : 'T was just descending when an Angel came ; 'T was he who first from scandal and from blame Clear'd the chast Maid , aloud he bids me rise , ( I saw concern and pity in his Eyes ; ) Rise e'er too late and our dear pledg convey , With his unspotted Mother , wide away To Egypts distant Fields ; nor thence remove : 'Till he receiv'd Commission from above , As now he Convoy'd out to guard us home . — An hours delay was Death , the Guards were come From bloody Herod , eager to destroy His dreaded Rival in the God-like Boy . Arriv'd already at the City Gate , And only there did for Admittance wait . The Adoration of the Mag● . The Flight of Joseph & Mary into Egypt Starting I rose , for my lov'd Charge affraid , Nor in the Town one precious moment stay'd , Scarce had I time to tell the Sacred Maid , What my concern and this strange hurry meant , But silent thro' the Southern Gate we went ; Nor many paces from the Wall had gone , When all the busie Streets with Torches shone , Crossing from House to House , which we espy * From a small Hill , and strait a dismal cry Of Blood and Murther did our Ears affright , With doubled Horror thro' the silent Night . Loud Shrieks we sometimes heard , nor that alone , Oft we distinguish'd some deep dying Groan , These of their barb'rous Foes for Mercy pray'd , These , desperate grown , with fruitless arms invade . How gastly must that Scene of Horror be , Entire , which we did thus by piecemeal see ? Here mangled Infants from the Windows fall , And Herod's bloody Banner on the Wall ; There Children dasht on Marble pavements lie , There gor'd aloft on Pikes or Halberts die . The Virgin shriek'd with Fear almost opprest , And claspt the Royal Infant to her breast ; Nor dar'd we more of the sad sight partake , Trembling lest we our selves a part shou'd make ; But we e'er morning , in our speedy Flight , * Had reach'd the Forrest of the Tekoite ; Beth-haccerem we shun with cautious fear , For Herod's Garrison we knew was there ; And past the Woods , and Siddim's Plain came down — On the third morn , to Sheba's bord'ring Town : — There leaving Palestine , our Course we take , * O'er the vast Sands by Syrbon's waining Lake * And Casius Mount , with Palms and Cedars crown'd , For mighty Pompey's Fate and Tomb renown'd : There entring on proud Mizraims fruitful Soil , * Which asks no Rain , and knows no God but Nile ; * Near old Bethshemesh we the River crost , Which both its antient Name and Gods has lost , Now Heliopolis ; advancing on To the proud Walls of neighb'ring Babylon ; * Nor dare so near our dreaded Foe abide , But still pierce further , and at last reside At Royal Noph , now Memphis , Egypt's pride ; ( Near those vast Pyramids which wound the Sky , * Whilst at midway the empty Clouds go by ; Vain Monuments of Pow'r and Luxury ; Huge useless Wonders , Wens on Natures face , The Younger Brothers of the Babel-race ; ) And there in wish'd obscurity remain'd , By an old Friend with kindness entertain'd . — But the day wears , nor need I now relate What 's known so well , proud Herod's dreadful Fate , An end he did , worthy his Crimes , receive : Nor must I say how we did Egypt leave , By the kind Angel warn'd , how a new fear Surpriz'd us , when , our happy Birth-place near , We heard , to our uneasiness and pain , The Tyrant's Son did in Iudaea reign : How by divine Direction guided , we , Still Northward went to distant Galilee ; Till to fair Nazareth again we came , That thence the Royal Child might bear his name , As antient Prophets sung — how great his state ? * What Angels on his Infancy did wait ? How he encreas'd in Age and Piety , How still t' his Holy Mother , and to me , Exact Obedience paid — What Wonders we from those that past presage , From Youth and Childhood meas'ring Manly Age. In ev'ry Virtue , ev'ry State compleat ; This only of his Actions I 'll repeat , Tho' many more I must in silence pass , Well worthy Marble Piles or Leaves of Brass . Three Lustres scarce compleat , e'er the soft down , * His Nectar dropping Lips began to crown ; We to the Pasch ascending , with us he Observes with Ioy the glad Solemnity . Which now in festal Songs and Off'rings past , T' our own sweet Nazareth again we hast . Christ among the Doctors . But missing him , we both began to fear , Nor tidings cou'd from all our Kindred hear ; We search each Troop , returning from the Pasch , Zebedee and his Grandsire Heli ask , Ask o'er and o'er , but cou'd no comfort gain . As a fair Hind who wand'ring o'er the Plain , Or some thick Wood , her tender Fawn has lost , So look'd the Virgin , so lamenting crost Each Street and Road , in vain she sought and mourn'd , Nor less when to the Town next morn return'd : Two days , alike , in fruitless search we spent , Two Nights in Tears , and him , as lost , lament : Her Feet ne'er rest by day , by night her Eyes , Which delug'd saw the third sad Morn arise : Humane endeavours vain , to Heav'n she flies , Resolv'd to seek him in the House of Pray'r , And from his Father ask Direction there : We sought , and him amidst the Scribes we found , A pleas'd , a numerous Audience seated round , His Words admiring , on his Lips they hung , And bless'd each sound of his harmonious Tongue : How far his Sence his tender Age outran ! Beyond a Child , he spake beyond a Man ! — Heav'ns ! was it he ? Good Nicodemus cry'd : Then in the Schools , as chanc'd , I did preside , And heard it all ; the wond'rous Youth admir'd , Nor thought him less than by high Heav'n inspir'd ! So lofty , yet so evident and clear , All his surprizing Thoughts and Notions were ▪ Each look , each word , such a peculiar Grace ; So modest , and so grave his heav'nly Face , Envy it self , his Foe , cou'd hardly prove ; He shar'd at once our Wonder and our Love. If then , with Zeal , the happy Friend rejoyn'd , So justly you admir'd so great a Mind , How wou'd you then , if him you now wou'd see ? How Fathers ! wou'd you all soon rival me ? He now excels himself , as others then , He 's fairer far than all the Sons of Men : Mild Mercy mixt with awful Goodness shine All o'er , confessing Love and Pow'r divine : Each Look , each Line , bespeaks immod'rate Grace , And shows his Fathers Image in his Face : — Yet he but injures , who like me commends , The best of Masters and the best of Friends . Ah , had you once , like me , his Goodness prov'd ; Were he but known he cou'd not but be lov'd . — A warmth like yours , success can never fail , So strongly you persuade , you must prevail , Wise Nicodemus cries , for your great Friend , Whom I my self desire this Night t' attend , To find if Truth will these Encomiums bear , Or heighthen'd you present his Character . Gladly I claim the word , the Saint reply'd , And for the honour press to be your Guide : They joyn , tho' all the Company divide ; When Ioseph first saluted every Guest , And the next morning fix'd to hear the rest . The End of the Second Book . NOTES ON The LIFE of CHRIST . BOOK II. * ALL silent stood when Rama 's Lord had done . ] As I ended the First Book , so I begin the Second , with an Imitation of Virgil's , Conticuere omnes , and Interea Aeneas . By Rama's Lord is meant Ioseph of Arimathea , Vide Notes on the First Book . * So when our Prince shall Israel 's Throne regain , So may I by his side for ever reign . ] It 's too plain to need any great matter of Proof , that S. Peter especially , and I believe the greatest part or all of the other Disciples , did expect at that time the Temporal Reign of the Messiah . As for S. Peter's Wish here , to reign by his Side , on his Throne , the same with that of Zebedee's Sons afterwards , a Modern Critic tells us , 't was the Custom for the antient Throne to be made of a great Capacity , able to contain several Persons . As for the Form of the Asseveration , So when our Prince , &c , 't is not unlike that which Grotius quotes out of their Chetub , Ita videam consolationem Israel , So may I see the Consolation of Israel : which , he says , was an usual Affirmation among the Iews . Which these , which Fame , which all the World attest . ] These , the two other Disciples : Fame , for we read of the Fame of Iesus , Matth. 4.24 . Luke 4.14 , 37. & 14.1 . Herod heard of the Fame of Iesus , and in several other places . All the World here is no more than Iew and Gentile , or all the Roman World , which every one knows was at that time called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor were his Miracles only known to the Syrians , Matth. 4.24 . The Phoenicians , Mar. 7.26 . and afterwards the Grecians , John 12.20 . but to the Romans also , as the Centurion , and probably many others . Vid. plur . infra . * From whose wise Books his Sacred Name we gain . ] See our Learned Mede , on Daniel's Weeks , which he proves must be accomplished about the time of our Saviour's coming , whichsoever of the assigned Epoches we take for their beginning . And 't is his Observation , that we have the very Name of the Messiah from that Prophet , Dan. 9.25 , 26. where he 's called Messiah the Prince ; and 't is added , Messiah shall be cut off , but not for himself . See more in Notes on Lib. vii . * The Period past our Rabbies all declare ; And come he is , or we must now despair . ] Malachy having foretold , that the Lord should suddenly come to his Temple ; the Iews having lost their Legislative power ; the Weeks of Daniel being now accomplished ; the Baptist also appearing in the Spirit and Power of Elias , and indeed all other Prophecies of the Messiah compleated , and all centring in this very time ; it would be but very reasonable to suppose the Rabbies did at that time publickly declare their Expectation of him , tho we had no positive proof for such an Assertion . But yet further , 't is not only plain from the Evangelists that he was then generally expected by the whole Nation of the Iews , ( whence I say Of what all Israel knows ) and even the Samaritans , that Woman who was none of the best , nor , 't is to be presum'd , the wisest among 'em , yet speaking on 't as a thing out of Question , the Messiah cometh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a present signification ; not only this is notorious , but even their great Men express'd themselves freely to the same Sence ; thus old Simeon , whom some suppose a great Rabbi amongst them , and Caiaphas , who prophesied very clearly even of the Messiah's Sufferings . And Iosephus confirms the same , plainly acknowledging , that at that time , some great Prince was , by an antient Tradition or Prophecy , expected in the East , which , according to his usual Flattery , he applies to Vespasian . With all which the modern Iews find themselves so press'd , that they have been forc'd to own the time when we know the Messiah did really come , was indeed that appointed for his coming , but 't was delay'd , they say , for the Sins of the People : 't is answered , the Promise of the Messiah was absolute , and he was to come to save his People from their Sins , when the World was in a desperate Condition , and , as one of the Rabbies says , " filled with Dogs , Wolves , and Goats instead of Men. Others of 'em say he did then really come , but is not yet declared or revealed , remaining all this while incognito . And a third sort , as I find it quoted by a learned Person from their Bab Berachoth , that the Messiah was really born , and that of poor Parents , and in the time of the latter Temple , but was snatcht away again for the Sins of their Nation ; which is true enough , tho not in the sence they intended . Nay I find one of their Rabbies , Sam Marochianus de adventu Messiae , who goes further than any of these , I dread and fear , O Lord , says he , lest that Iesus who was slain by our Fathers , and whom the Christians worship , should be that Righteous one , sold for Silver , according to the Prophet Amos. 24. By that fell Idumean Wolf oppress'd . ] Herod the Great , generally suppos'd an Edomite , tho some make him of Askalon . 28. Dissembling Piety our Temple rais'd . ] He enlarg'd , adorn'd , and as good as rebuilt the second Temple , as Ioseph . Antiq. lib. 15. cap. 14. which tho some learned Men have denied , as Eckius and Villalpandus , yet one would think Iosephus should best know , having so often officiated in it , and perhaps seen part of it building with his own Eyes ; nor does he at all flatter Herod , who was dead many years before , whatever he says of Vespasian . This Temple was in truth a very magnificent Structure , tho , by the leave of our Master Cowley , much inferior to that of Solomon , as shall appear more largely in Notes on Lib. vii . The main body of it was finished by Herod himself in eight Years and an half , employing about a thousand Carriages and eleven thousand Men , but 't was forty six years before the whole was compleated by the Iews , as they told our Saviour . 31. And makes th' High-Priest himself a Sacrifice . ] Iohn Hircanus , who was , if I mistake not , his Father-in-law into the bargain . See Ioseph . Antiq. Lib. 6 , & 7. 36. Their Idol Eagle to our Temple brings . Who percht on proud Antonia clapt his Wings . ] Antonia was a Castle built by Herod in honour of his Friend Anthony , near the Temple , at the North-West Corner , on an inaccessible Rock fifty Cubits high , and the Castle upon it forty Cubits more ; which was four square , with four Towers at the Corners , commanding all the Temple , into which there were also secret Passages from it . See the Description of it Ioseph . Antiq. lib. 6. cap. 7. But not only the Roman Banners , which the Iews lookt upon as Idols , and perhaps they were not mistaken , might offend the Zealots , when waving on the Towers so near their Temple ; but Iosephus tells us in his Antiq. lib. 17. cap. 18. that Herod did really erect a Golden Eagle , of an almost inestimable value , on the very Portal of the Temple , which Iudas and Matthias , two brave young Men , and zealous for their Law , were so much offended at , that they got their Friends together , and cut it all to pieces with their Swords and Axes , tho it cost many of their Lives . 38. Judah no more gives Laws . ] this seems the most natural Interpretation of the Sceptre 's departing from Iudah , that is , the Legislative Power , which till now remain'd with those two Tribes returning from Captivity . 41. Our Substance seiz'd , &c. Which my fierce Country could not tamely bear . ] See a large account of the Insurrection of the Galilean Iews against the Romans under Iudas Gaulonitis , ( so called from the City Golan in Bashan ) on occasion of this Taxation , in Ioseph . Antiq. lib. 18. cap. 1. 71. And brought , of seven Sabbatic years , the last . ] Ioseph 't is probable was a middle-ag'd person at the time of his Marriage . The Sabbatic Year is either the seventh Year , or seven Years , a Week of Years : suppose him then born either in the last year of the first Sabbath , or the very seventh or Sabbatic year , he might be now something above forty . 76. Old Heli 's Daughter did the Garland bear . ] Heli is said to be the Father of the Blessed Virgin. See Eusebius his Ecclesiastical History , who , from the relation of some Christian Iews , gives one of the clearest Solutions of the difficulties in Genealogies that I 've ever seen ; tho 't is true his Scheme is liable to some Objections , and I should be glad to see any that was not . 93. And scarce could Eden's Loss it self lament . ] The Harshness of this Thought I 've endeavoured to soften by the word scarce , at the beginning of the Verse , and if there needs any more to do it , the Reader is desired to consider that Ioseph speaks here as a Lover , and therefore must be allowed to think more extravagantly than another Person . 94. Tender , not fond , &c. ] The Idaeal Character of a good Wife . See the rest below , Yet still , &c. 112. I found her pregnant , now 't was plain to sight . ] This was the best way I could think of to manage so nice a point with that Gravity the Subject requir'd . 141. On whose fair Soul no thought of Ill 's imprest . ] Not that I think her Immaculate in the Popists sence , but only as to the Opinion Ioseph had entertained concerning her . 148. F●ve Courses more through her short Orb had gone . ] The Remainder of nine Months must be allowed before , for obvious Reasons . 163. Thus the sweet Rose , &c. ] The Thought 's too good to be my own , I had it from that of Vida , Rore velut demîssa caput Rosa matutino . 199. Thrice happy oft I call'd and counted her . ] In this Thought all Writers that I 've yet s●en on this Subject , either Prose or Verse , have agreed : for Verse Vida , thus , Illam foelicem tacitè mecum ipsa vocabam , Quam Pater omnipotens tanto cumularet honore . And Sannazarius , I think beyond him here , which he is not often . — Oculos dejecta modestos Suspirat , Matremque Dei venientis adorat Foelicemque illam , humanâ nec lege creatam Saepe vocat , necdum ipsa suos jam sentit honores . 212. All hail ! belov'd of Heav'n , and full of Grace . ] Wherein I include both Sences of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 237. My Faith I not refuse , &c. ] I chose to take all the Angel's Discourse , and Virgin 's Answer together , which makes 'em more entire , and I think more Poetical than if with many Interruptions and Interrogations . 251. And melt my ravish'd Soul with heavenly Love. ] Not unlike Vida's , Visaque praedulci mihi corda liquescere amore . 260. A far greater name than Wife . ] That of a Friend . 261. Yet still I bore an undisputed sway . ] Undoubtedly the Blessed Virgin was endu'd with all Conjugal as well as Solitary Graces and Virtues , and accordingly from her I here draw the Picture of a good Wife ; more defensibly I 'm sure than the contrary is often done by the Italian Painters , who from their Wives , and sometimes Mistresses , usually draw their Madonna 's , or Pictures of the Blessed Virgin ; nay , I 'm credibly informed , something very like it was done some few years since in Ireland , where they borrowed the Face of a very lovely Person of Quality to put upon the Virgin , I suppose , that they might have some Excuse for their Idolatry . 264. In our low House , &c. ] Vida bestows many Marble Pillars on 't , and makes it a famous business , indeed more like the Palace of her Ancestors , than an Habitation for Persons of their low Fortunes ; I think th●refore my House is better than his , a mean low built thing agreeable to their way of living ▪ suppose like one of our Cottages in Lincolnshire . 280. — my Consent — And Company obtain'd . ] I think it more probable that her Husband Ioseph went with her , than that she should wander by her self quite cross the Country . 283. Fatal Gilboa . ] The Reason of that Epithet is assigned in the next Verse . 286. New Walls of Shemir 's antient Town . ] Samaria , first nam'd from Shemir , of whom its Ground was bought : long after rebuilt by Herod , and called Sebaste . 288. Near Dothan 's Plains . ] I am not ignorant that most of ou● modern Travellers , especially the Catholicks , make Dothan far enough from Shechem and Samaria ; nay they describe it , Relicks and all ( the Pitt that Ioseph was put in , and 't is a wonder they ha'n't a small parcel of his Coat too ) about two hours journey from Magdala , some scores of Miles from the true Dothan ; which 't is plain must ●e near Samaria , for when Iacob sent Ioseph to look for his Brethren , he told him they were at , or near , Shechem ; but they were gone thence to Dothan , whither he soon followed and found 'em , which he could not so easily have done , had they driven their Cattle quite over Gilboa and Kishon , almost sixty Miles from Shechem . Thus can Ignorance remove both Plains and Mountains where Faith is too weak to do it . 289. Gerizim 's proud Altar . ] I say Altar not Temple , because at this time I believe they had no Temple there , what they once had being demolished , in his zeal , by Iohn Hyrcanus , before the Birth of our Saviour : I say , Built in spite , because , as Iosephus tells us , Manasse , the Son-in-law of Tobias , being banish'd from Ierusalem , Nehem. 13.28 . fled to the Heathen or Mungrel-Samaritans , and built there an Anti-Temple on Mount Gerizim . 293. And the third Noon . ] 'T is about three days Journey from Nazareth to Ierusalem , as Surius tells us Lib. 2. p. 305. But Zachary's house not being much fu●ther ▪ they might travel a little faster , and get thither that Night . 296. To Geba Town , our welcome Iourney 's end . ] Zachary's House , says Fuller , was near to Emmaus , tho in his Map 't is of the two nearer Geba , and it might indeed be near both , since there 's but little distance between ' em . 298. The pleasant Seat of Aged Zachary . ] To tell the truth , I built Zachary's House from the very Ground my self , and thought it all pure Fancy , but it luckily happens 't was exactly such a one as I describe it , as I have since found in my Pilgrim , p. 433. Maison de Sainct Zacharie , &c. The House of St. Zachary is very pleasantly seated on the top of a little Hill. It has a Fountain of delicate Crystal Waters , not far from the Gate which is towards the East . 300. Such as an humble Country-Priest became . ] I can't think him any more ; or but a sort of Prebendary at the height of his Preferment , by his waiting in his course at the Temple , much as ours do at the Cathedrals . 311. A Cyrstal Stream . ] See last Note but one . 327. And ever since as strangely silent been ] Vide infra . 329. Thus inspir'd began . ] 'T is probable she had her Son's Name by Inspiration , as Zachary had it revealed , since he could not tell it her , and if he had written it before , she might with that have satisfied their Relations without anew consulting him . 350. " Hail Mary ! ] I hope there 's nothing superstitious in this Poetical Address to the Blessed Virgin , as I 'm sure there 's no Flattery in that which follows it , nor will either therefore offend any judicious Reader , any more than Hail , bright Cecilia , &c. 472. Indue with purer Forms . ] According to the Chymists Fancy , who talk much of curing the Leprosity of baser Metals , in order to their Transmutation . 411. Of those around Tablets and Style demands . ] The ancient way of writing , among most Nations ; so well known , there 's , I think , no need to describe it . 485. Till thrice we saw the Silver Cynthia 's Wane . ] 'T is not exprest indeed that the Virgin was present at Elizabeth's Labour , but it seems extreamly probable , for the Angel told her at his Salutation , that 't was then the sixth Month with her that was called Barren ; and afterwards Mary abode with her three Months , when her full time being come , 't is not likely her Cousin would leave her before she saw her delivered . 444. The Angel nods , as knowing what I meant . ] This he might easily do ( without being in a proper sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which belongs to God only ) by Zachary's Action , Face , and other Circumstances . 493. When the Eternal League began . ] Eternal , if understood of the Covenant made with the natural Posterity of Abraham for outward Blessings , must only signifie a long time , as it usually does in the Holy Scriptures . If of the spiritual Children of faithful Abraham , it must be taken in its proper sence ; either of which will do in the present Case . 523. I see his Orient Light arise . ] The Word Orient is taken in our Language ( unless I 'm out ) either for Illustrious or Eastern . I aim therein at an old but a good word which our Translators here make use of , who render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Day-spring , tho it signifieth also the Branch , by which Name our Saviour was often foretold ; which Sence of the Word I 've also given . 553. Departing Winter's self . ] It does not much affect me whether our Saviour's birth were in December , September , March , or whatever Month besides ; tho I 'm extreamly well satisfied I've one day appointed , whereon to celebrate the Memory of that greatest Blessing that God ever gave to Man. 558. And all the pretty Flowers that dress the Spring . ] The End of Winter is the Beginning of the Spring ; and for the Flowers at that time growing wild in Palestine , see Eugene Rogier , who liv'd some time in the very Convent of Nazareth , as I find him quoted by Walker , in his Life of Christ p. 79. § . 102. This City of Nazareth , says he , is well called a Flower , for I might affirm , that having run through many Realms , and view'd many Provinces in Asia , Afric , and Europe , I never saw any comparable to this of Nazareth , for the great number of fair and odoriferous Plants and Flowers , which grow wild there throughout all the Seasons of the Year : for from December to April , all the little Hills , Fields and Way-sides are enamell'd with Anemonies , Hyacinths , &c. and Surius to the same sence , and almost in the same words . 563. Then o'er Kedummim 's Streams . ] Vid. Lib. 1. 572. " A secret Ioy through all my Soul did glide . ] From that true , and I think universal Observation of the Poet , Nescio quâ natale solum , &c. 574. " And Rachel 's Tomb to th' left began t' appear . ] A bad imitation of that in Virgil , Hinc adeo media est nobis via , namque sepulchrum Incipit apparere Bianoris . — 619. This done , I to a well known Cave repair . ] Walker's account on 't is thus , p. 26. § 27. 'T is , says he , a place of common receipt on the East side of Bethlehem , without the Town made in a hollow Rock , as is usual for Stables in that Rocky Country , where was a Manger also cut out of the Stone . Surius says , that about Ann. Dom. 326. the Empress Helena built a stately Church over this Cave , which remains to this day , the Cave or Grott it self being under the Quire. The very place where Tradition says the Blessed Virgin was deliver'd , being cover'd with an handsome white Marble , in the middle of which is inlaid a green Iasper , of about a span diameter , round which Iasper is a Circle of Gold , in form of a Sun , with four Rays of several Colours , made of Diamonds , Rubies , Granates , and other precious stones , in the Circle are graven in Capital Characters these Words , HERE WAS BORN JESUS CHRIST OF THE VIRGIN MARY . 624. Whether by Art hew'd in the living Stone . ] From Sannazarius , Incertum manibusve hominum geniove potentis Naturae formatum — 638. Faint did the Lamp on neighbouring Edar burn . ] The Watch Tower of Edar , in the Fields of Bethlehem , North East from the Town . 652. In her chast Arms th' Eternal Infant lies . ] I think 't is Cowley's thought and words . 668. Lowting low . ] One of Spencer's and I think Chaucer's Phrases , signifying no more than a rustic sort of a Bow. 674. Claius , who lately the lewd Town had left . ] An innocent pastoral Fable , proper enough , I think , here ; some not unlike it being used by Casimir and others on the same occasion . But I am sensible there are some parts of this Description which ha'n't the true Character of Pastoral Poetry : tho for the Greek Names they were common then among the Iews , witness S. Peter himself , and why not Shepherds as well as Fishermen ? 718. Old Father Jacob 's Travels these relate , &c. ] A probable Subject enough for their Songs and Discourses , it being in this very place where he pitcht his Tent , Gen. 35.21 , 22. 757. A Cave and homely Stable claim his Birth . ] By the word Stable there 's more Liberty allowed than if 't had been Manger , the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both , answering I think pretty exactly to Praesepe in the Latin , However all Antiquity have agreed that Christ was born in a Cave , not an House , as Grotius proves out of Iustin and others . 787. Each humble Straw indues the Form of Gold. ] From that of Vida , — Quaeque Stramina tetra , modo horrebant , nunc aurea cernas . 823. An Heavenly Youth of those who waited there ] According to Mr. Mede's Notion , and indeed the belief of all Antiquity , that the Angels are always attending in Holy Places , in which , according to him , consists the Shechinah , or Tokens of God's peculiar Presence . 879. He said , when strait to Bliss his Soul expir'd , And slumbering soft he with a Smile expir'd . ] It 's very probable Simeon liv'd not long after this Prophecy , and he could never dye in better Time , than immediately after he had made it . The same Thought almost , exactly in the same dress , I 've since met in Vida , Haec ubi , confestim veluti cedentia somno , Lumina demisit , placidâque ibi morte quievit . 910. Abstracted from herself , for God was all . ] Three or four of these Lines contain a great part of the so much talk'd of mystical Divinity , which I 'm inclin'd to think has neither so much nor so little in 't as many have imagined . It seems indeed no more than an affectation of hard Words to express or rather conceal such Truths as are plain and easie ; and if the Professors of it would but honestly tell us , that by their super-essential Union of Nothing with Nothing , their Self-annihilation , &c. they only meant [ The most profound abasement and humiliation of a pious Mind before the Almighty , abstracted from all outward Objects , most intimately retired into it self , yet not deferring any thing to its own Merits , but exerting the most fervent Acts of Prostration and Adoration , ] This would be good sence , and what any good Christian might easily understand . 926. To all the Just , by her and Heav'n approv'd . ] See our Mede's notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among his excellent Works . 931. From the fair Fields of happy Araby . ] They came from the East , as the Scripture tells us , and Arabia lay that way from the Holy Land. Nor am I much concerned whether they were Kings , a sort of Roytelets , like the Arabian Shecks at present , or Wise Men only , tho I rather incline to the latter , because of their Poverty , since , had they been rich , we can't suppose their Presents would have left the Virgin so poor , that both Ioseph and his Son should still work at their Trades , as we find they did . But let 'em be never so poor , or never so wise , I can scarce believe 'em downright Wisards , as some of the Fathers make ' em . 937. To Jordan 's doubtful Brim . ] Because it overflows all its Banks in time of Harvest . Iosh. 3.15 . 947. With his own Blood he dyes the slippery Throne . ] He kill'd his Wife Mariamne , his Brother Pheroras , his three Sons , Alexander , Aristobulus , and Antipater , the last just as he was himself expiring ; and indeed if they were like their Father , 't were pity any of the breed should have been left . Vid. Ios. Antiq. lib. 6. cap. 17. & lib. 7. 950. Tho him so late they their Messiah hail'd . ] Eusebius , in his History , gives an account of that Sect among the Iews mentioned in the Evangelists , and called Herodians , who , as he says , flattered Herod the Great with the Title of the Messiah , celebrating a religious annual Feast to his Honour . 'T is perhaps worth remark , that not one of those , who unjustly usurp'd that incommunicable Title , either in those ages or since , as he , Barcochebas , Iudas , and in our times , David Sabbati-Sevi , and others , but what came to miserable Ends. 975. Rama 's Lord. ] Ioseph of Arimathea , as before . 1051. — Which we espy — From a small Hill. ] If there should be none such found in the Maps of Bethlehem , I hope the Reader will easily pardon it , since the throwing up two or three Mountains is but a small Poetical Miracle . 1070. Had reach'd the Forest of the Tekoite — Beth-Haccerem we shun . ] The Forest or Wilderness of Tekoah lies a little South of Bethlehem , in the way to Egypt , and Beth-Haccerem is near it ; we read in Ier. 6.1 . of both the Places together , Blow the trumpet in Tekoah ( which signifies the sound of a Trumpet ) set up a sign of fire in Beth-Haccerem , a place I suppose much of the Nature of our Beacons . Now this Beth-Haccerem may either signifie the House of Strong Men , or the House of Rusticks ; the former Interpretation I follow , supposing it a strong Garrison , probably in some narrow Pass of that Wilderness . 1076. O'er the vast Sands , by Sirbon's wand'ring Lake . ] This Lake had formerly an Inlet into the Sea , which being in time choakt up , it now still grows less and less . 'T is reckon'd the utmost Eastern Bound . 1077. And Casius Mount — For mighty Pompey 's Fate and Tomb renown'd . ] Near this was Pompey the Great basely killed , and afterwards buried by a poor Souldier . But the Emperour Adrian in the same place erected a fair Monument . 1080. Which asks no Rain , and owns no God but Nile . ] If it be a false Thought let Lucan answer for 't , since 't is his , who thus of Egypt , — Nihil indiga mercis Aut Iovis , in solo tanta est fiducia Nilo . 1081. Near old Bethshemesh we the River crost , Which both its Antient Name and God hath lost . — Now Heliopolis ] It s antient Name seems to have been On , hence called Onii by Ptolomey , but by the Iews Bethshemesh , or House of the Sun , near akin to Heliopolis , or the City of the Sun , one of the Cities which , 't was prophesied , should leave their Idols , and speak the Language of Canaan . To which place many Authors think our Saviour was carried , but I go a little further , as Vida does , and fix him more in the inland Country . 1084. To the proud Walls of neighbouring Babylon . ] This Babylon , from whence many think S. Peter wrote his first Epistle ( tho Bellarmine will have it Rome , rather than not get him there at all ) has been a considerable Place , tho nothing like its Name-sake in Chaldaea . It stood just at the Confluence of the Rivers Trajanus and Nilus . 1088. Near those vast Pyramids . ] All we can certainly tell the Reader concerning those unwieldy Wonders , is , that they were made for no body knows what , and built by no body knows whom : They stand most of 'em about Memphis , on the West bank of the River . 1106. That thence the Royal Child might bear his Name . ] From that S. Matt. 2. ult . He shall be called , ( an Hebraism for ) He shall be , a Nazarene ; but where is this Prophesie ? I think both in Isaiah and Zachary , our Saviour being promis'd under the name of Nazarene derived from the Branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar , which signifies the same thing . 1117. Three Lustres scarce compleat . ] A Lustre is about four Years , and therefore 3 Lustres I think a more tolerable Periphrasis to express our Saviour's Age , than if I had borrow'd one from Quarles or Reynolds , and said , When the Clock of his Age struck Twelve . THE ARGUMENT OF THE Third BOOK . THE Introduction from the Happiness and Pleasure of pious Contemplation and Meditation . Nicodemus and the three Disciples find our Saviour at Gethsemane . His discourse with him concerning several Mysteries of the Christian Faith. Nicodemus departs well satisfied with the Conference ; and Gamaliel being indisposed , the meeting and further Relation of the three Disciples is adjourned the next day from Joseph's Garden to Gamaliel's House , where S. John goes on with their Discourse of our Saviour , giving an account of the Baptist's History , his Character , Preaching , Prophesies and Baptism , to which many come , and among the rest our Saviour , who is attested there by the descent of the Holy-Ghost , like a Dove , accompany'd with a Voice from Heaven ; at which the People being about to take him by force and make him a King , he retires thence into the Wilderness , as well to escape their Importunity , and prepare for his approaching Work , as by God's permission to be tempted of the Devil . The Description of that part of the Wilderness whither our Saviour went. In the mean while Lucifer , who being alarum'd at the Wonders of our Saviour's Birth , and his appearance now at Jordan , and doubting him to be the true Messiah prophesied of to destroy his Kingdom , had observed him at his Baptism , but frighted thence by the Thunder , fell down into the Lake of Sodom , arises thence at Midnight , and gives the signal to all the Fiends to meet him there ; his Speech on the occasion of their meeting , Moloch is for undertaking to destroy our Saviour , but Lucifer forbids him , and himself sets about it : he finds our Saviour , and accosts him in the shape of an old Man almost famished , pressing him with his first Temptation , to work a Miracle , and change Stones into Bread : But our Saviour knowing him through his disguise , rejects his Temptation ; Night approaching he attacks him with others raising a Tempest , and several other ways endeavouring to affright him , but without success . The next Morning he accosts him in a glorious Form , tho not denying himself , finding he was discovered , but pretending Love to Mankind , especially to our Saviour , and offering him a Banquet , which he had provided in the midst of a Paradise rais'd in the Wilderness . The Song of two attendant Spirits to invite our Saviour to eat of the Feast , which , on his refusal , vanishes ; and the Devil enrag'd changes himself into the Form of a Dragon , and snatching up our Saviour , hurries him away in the Air , and sets him on a Pinacle of the Temple , whence he shews him below , the Priests , the Iews and Gentiles in their three Courts gazing at him , the Roman Garrison taking their Pleasure in the Ampitheatre , and the Castle Antonia unguarded , persuading him to descend in the Flame of the Altar , that the Iews might acknowledg him , and under his conduct redeem their Freedom , which he might more securely do , because God had promis'd to give his Angels charge over him . Our Saviour having answered his Text with another , the Devil once more snatches him up and carries him to the top of Pisgah representing in the Air all the Kingdoms of the World , with their Riches and Glory , shews him the Ishmaelites travelling through the Desarts with Caravans of Gold and Spices : the Kingdoms of Ethiopia , the Isles of the Mediterranean , Italy , Rome , France , Britain : Then back to East beyond Persia , over to China and India , the principal Rarities whereof he describes . And still more East , cross an undiscovered Strait , a new World , whither one of his Attendants was then conducting a Colony of Tartars ; offering him his choice of all these , or , if none would satisfie him , to raise him a Throne on Pisgah , and make him King of both those Worlds , if , by way of Homage for them , he 'd bow down and adore him . At which blasphemous Proposition , our Saviour instantly commands the Devil to leave him , the time wherein he was permitted to tempt him being now elaps'd , who accordingly vanishes away in a Cloud of Smoke and Fire . CHRIST with NICODEMUS . THE LIFE OF CHRIST : AN Heroic Poem . BOOK III. * AND now the Night her peaceful reign began Indulging food to Beasts and rest to Man To all but him , whom love of Truth denies * E'r the day dawn to close his watchful Eyes : Who from the busie Worlds tumultuous Noise Retir'd , at once himself and Heav'n enjoys ; Now dives in Mother Natures deepest springs Searching the Causes and the seeds of things : * Now higher soars on Contemplations Wings ; Views all the glorious Furniture on high That decks the Almighties Palace in the Sky ; Thence the great Maker argu'd , hastens on , Till past our narrow Earths attraction gone , Past ev'n this World , his vigorous Mind can trace * Some Angel thro' th' imaginary space ; Thence follows to the Throne , and prostrate there With equal Zeal and Love presents his Pray'r Before th' All-high , loose from all worldly care , All the dull Ioys , we wretched Mortals know And these vexatious hopes and fears below . Go then my Soul ! thro' time and matter fly , Beyond the Earth and Air and Sea and Sky ! Beyond the place where mortal Seeds are hurl'd , * Beyond the flaming Limits of the World : Long infinite durations measure so As rowling Numbers still themselv's outgo ! View Those bright worlds of Ioy which in each other shine ! Live well thro' this short world , and they shall all be thine ! But first must many a bitter blast be o'r As please high Heav'n ; many a fierce Tempest more Our little weather-beaten Bark must find And some perhaps , some few white Days behind : First in this narrow Creek , beneath a Storm Must we our long appointed Task perform : Attend our Lord t' his Cross , bewail him there , And weep upon his sacred Sepulchre ; Who in good actions all his Life employ'd And only in his Fathers Service joy'd : By Day he in the Temple pray'd and taught ; Still Night arriv'd , a calm retirement sought At sweet Gethsemane , there was he found By Zebedee's two Sons , who Coasting round From Calvary thro' Salem's Northern bound * With Cephas and the trembling Rabbi came Too fearful yet and much concern'd for Fame ; Whom mild our Lord receiv'd — With wonted Sweetness and Benignity ; Silent a while he gaz'd , intent to see Such Royal Meekness Humble Majesty ; ( For now the Silver Moon began to shine ) Charm'd with his Godlike meen and Form Divine : Then thus . — If my Confession ought avail Great Sir , who in the very Entrance fail ; If Rabbi ! such as me you e'r receive , Afraid to own those Truths I must believe : Permit me to acknowledg what 's your due , Nay all our Sanhedrim must own 't is true ; And did not Int'rest blind 'em wou'd confess With loud Hosanna's they believe no less : That you the wondrous Prophet oft foretold In the Mosaick Oracles of old : Approv'd from Heav'n by many a mighty sign , Your Mission and your Doctrine all-divine : True said our Lord — My Miracles are an Appeal to sence And are to that , Authentic Evidence ; 'Gainst all Opposers they the Truth attest , Silence the Tongue , but cannot warm the Breast : A Change far deeper my strict Laws require Of those who not in vain to Heav'n aspire ; 'T is a new Birth , a change at once i' th' whole , At once perform'd in Body , mind , and Soul : On these mysterious words the Sage debates , And on their sence a while he besitates : Then thus goes on — Rabbi ! of what you say If Sence may not be Judg , sure Reason may ; And Reason seems express and clear to me This strange new Birth you urge can never be : To whom our Lord — And Rabbi are you read So meanly then among the mighty Dead ? Must others from your Lips Instruction learn , Who not your self these plain first Truths discern ? If Reason what Sense offers justly weigh , And o'r it bears an undisputed sway ; Why should not Reason to Religion yield As Sence when Reason comes must quit the Field ? 'T is a good humble Guide , but when it soars too high 'T is reason what seems reason to deny . Shall mans weak knowledg fathom boundless might , Or Limits fix to what is infinite ? Or the great Spirit by your low Laws confin'd Act nothing that 's beyond a Mortal Mind ; Which as it please its favours can convey Unknown to men the Reason , Time , and Way ? Go track the Wind and tell me where it goes ? From what deep Source its headlong Current flows ? Whence into Gulphs 't is form'd , and how and where It makes such strange Meanders in the Air ? How , not a Body , or not so to sight All bodie 's yield to its impetuous might ? If you 're with modest silence forc'd to own Ev'n much of that which strikes the Sense unknown ; With more of reason you 'll your reason see In Revelation lost and Mystery : Nor darkly this to Saints of old reveal'd Tho' from the wise and prudent now conceal'd ; This saw great Iesses Son by heav'n inspir'd , Who a new Heart with ardent Vows desir'd : The Prophet this , who struck with sacred awe Near Chebars streams the wondrous Vision saw : This ev'n the Gentile World — but that pure Law I now promulge , far nobler Truth contains , Which yet to you and them unknown remains : A God that takes the Form of man to dy ; A Son of Man that lives Eternally : A God who Robes of mortal Clay doth wear To Place confin'd — a Man that 's ev'ry where : Sent by the Father yet Himself the same ; ( The Everlasting Father in his Name , ) On this bad world the last Efforts to prove Of undeserv'd , yet unexhausted Love , Lost man to save , and raise to endless Day , Firm Faith in him and holy Works the way . The Sage with his short visit not content Almost a Convert from the Garden went : From what he knew , what was behind he guest , And more impatient grew to hear the rest : Scarce did the Suns impartial beams begin To gild a World of Vanity and Sin , E'r he next morning did Gamaliel see And him agen invites to Calvary ; Who , indispos'd of Ioseph had desir'd The Conf'rence , which they all so much admir'd , Might at his house be finish'd , where retir'd , And undisturb'd th' Apostles might relate What yet remain'd of their great Masters fate : Th' Arimathean yields , and when they came With like Facility they grant the same ; Who at the house arriv'd and they and he Receiv'd with Chearful Hospitality , His Friends , with a short neat Collation cheerd , Gamaliel thus , the Room and Table cleer'd , To Zebedees , and Iona's son addrest : What yesterday you told us , 't is confest , The Air of truth and wonder has , nor we Without a groundless Incredulity Can doubt what such high attestation brings , From Heav'n , and Earth , from Shepherds , Angels , Kings : Whose firm foundation equally relies On Faith , and Sense , Wonders , and Prophesies : Since this from what 's already past is clear , The rest more earnest we desire to hear ! Thus he , thus all who sate attentive there : When th' Elder of the Zebedean pair ; If this so much your wonder move , rejoyn'd , What will be left for what remains behind , Which yet far more Deserves ? — What by all Israel was at once Discern'd Or from our Master 's sacred Lips we learn'd ? His Abstinence , his Tryal , and distress , And dreadful Combat in the Wilderness With mans sworn foe , and heav'ns , who thro' the Air Him to the Temples Roof did fearless bear : But first how he did Heav'ns Commands obey , Baptis'd altho' no crimes to purge away In Jordan's sacred Waves , more pure than they : For now vast Crouds you might at Enon see With the great Son of aged Zachary : Enon and Salim , where rich Iordan falls * Not far remov'd from valiant Bethshan's Walls , * And old ●ethabara , where ferrying o'r Men first arrive upon the distant shore : Here the great Baptist came , who from a Child , His Life had spent in Iuda's fertile wild , Ten thousand little Villas scattering wide Their fruitful Flocks and Fields on every side : Austere he liv'd , remov'd from all resort Of the proud City or the pompous Court : Here tho' he was to a fair Fortune born The Worlds vain Pleasures soon he learnt to scorn : Such humble Cloathing and mean Food he us'd , As frugal Nature of her self produc'd ; His Robes from the rough Camels shoulders torn Such spoils of Beasts by ancient Hero's worn , Such great Elijah wore , his Food he found Ready prepar'd on every Tree and Ground ; And if by chance on his low Table lay A Honey-Comb , 't was then a festal day : How little frugal Nature will suffice ! How hard to please luxurious Avarice ! Thus taught the pamper'd World to conquer Sense Himself a pattern of strict Abstinence : Severe his Life and Garb , his Words the same , From Heav'n he arm'd with Zeal and Thunder came To rouse a stupid World , abroad he went By Iordan's banks and cry'd aloud Repent ! Turn , Israel , turn , and cast thy sins away ! Repent before the great and dreadful day ! Gloomy and dark as Hell's or Egypt 's night , Or only seen in Claps of fearful light . This beauteous Vault above no more the same , But like an Oven , hot with deadly flame ; 'T is fed and kindled by th' Almighty's breath Which pleas'd gives life , but angry storms and death : Large flakes of pointed flame wide circling round Shall lick the stubble from the gaping ground : Both Pharisee and Sadducee must go * And bear their Sin in endless worlds of woe : The holy Hyprocrite and Atheist lewd But first you Pharisees a viperous brood ! * Cou'd you be e'er mistaken ? Cou'd you be Misled with your Infallibility ? What strange Caprice did you to good incline ? How came you once to shun the Wrath divine ? Prest with your Crimes , the Church , the Church , you cry Your meaning Grandure , Wealth , and Policy : Each one a Child of God , all sign'd and seal'd As your Salvation were from Heav'n reveal'd . How long will madly you against the Skies A War maintain , how long believe in Lies ? Fly Wretches rather , e'r it be too late ! For Refuge fly from swift approaching Fate ! You 're lost if you a moment longer stay , You 're safe if now you turn for now you may , Repentance and an holy Life the way . So you 'll among those holy Souls have place Rescu'd and sav'd by Heav'ns peculiar grace From this vast ruin , so your longing Eyes Shall see the Sun of Righteousness arise ; Arise to close each Mortal Wound within , To cure the Poison of that Serpent , Sin : High-rais'd he like the Brazen-Serpent brings Life and Salvation in his healing Wings : None look but live , recovering gasping breath , And wondrous Strength amidst the pangs of Death . These the true promis'd Canaan shall possess , While others perish in the Wilderness ; These shall thro' the wide World triumphing go , And by their blood subdue each hell-born Foe ; All Lands their sacred Law shall entertain , And o'r the Nations the Messiah reign : What strange effects among th' admiring Iews His holy Life and Doctrine did produce Is known to all ; each crowding Region hears , Purg'd in blest Jordans Waves , but first in tears : * Those who inwild Perea wander'd wide , Near Iabbock's Ford or Arnon's Streams reside ; Succoth and Peniel whose ill-natur'd Pride Brave Ierubball reveng'd when Midian fled ; And where before his Flocks old Iacob fed : Iabesh where Saul such welcome succours brought , And Gilboa where he successless fought , Heav'n and his Foes engag'd , and in th' unequal strife He lost the day , his Sons , his Crown , and Life . All who on either bank of Iordan go , Whose Fields his fruitful Waters overflow : Some from Bethsaida far more distant came , Attracted by the Prophets growing Fame : From strong Tiberias some , and some came down From Tabor's Mount and fam'd Bethulia's Town : These from old Shalem , Thebez , Bezek goe , * From Pisgah these , and these from Iericho ; But thousands from the Royal City come And almost empty leave their Native home , You know how much our Elders did esteem The Baptist , know the message sent to him , And honours paid by our learn'd Sanhedrim . Too well Gamaliel with a sigh reply'd , I know that story and the fatal pride With which his Testimony we deny'd : In vain we saw and heard , for I was sent The Truth to try , and still I dread th' event Of our rejecting him ; but Sir proceed ! He thus — The Baptist now had thousands freed In Iordan's Waves , their Leprosie of Sin First open laid , then wash'd away therein : After the rest our Saviour came , content And pleas'd that such vast crowds before him went ! Whom when the Baptist in the stream did see The Divine Spirit soft-whispering this is he ; With pious reverence at his Feet he fell And haild the undoubted King of Israel : Nor dar'd attempt to purge what knew no Crime But trembling ask'd to be Baptiz'd of him : Our Saviour mild requires him to permit He all perform'd that wiser Heav'n thought fit ; Who came the Law and Gospel to fulfil , To do and suffer all his Fathers Will : He yields at length , unwilling and afraid And what he cou'd not comprehend , obey'd : Nor sooner he who came the World to save The Baptism of Christ by John the Baptist at Jordan . Had sanctifi'd fair Jordan 's Limpid wave By washing there , no sooner from the stream He reach'd the Bank , when , lo ! a Heav'nly beam Shot from the Clouds , which modestly remove To give it way , and lo ! a wondrous Dove Almost unsufferable to behold , Silver his Breast , his Neck and Wings of Gold Came softly wafted thro' the yielding Air , And whilst he kneel'd in Extasie and Pray'r Upon our Saviour's sacred Head did rest At once enlighten'd that and warm'd his Breast ; With Grace immeasurable did inspire And fill'd him with his own Celestial fire : Agen the Clouds with lambent Lightning broke , And thus th' All-high in awful Thunder spoke . " Th' Eternal Son of God by Miracles approv'd " Glad Mortals here behold ! whom from my Breast belov'd , " I , the Eternal Father full of Mercy gave " To rescue sinful Man , and from just vengeance save . All knew the Voice of their Eternal Lord , All heard and knew , and trembled , and ador'd ; Prepare to kiss the Son , due honours bring , And o'er his own lov'd Nation hail him King. But ah ! for Earthly Thrones he was not born , Here all the Crowns he sought were made of Thorn : Those glitt'ring Toys he cou'd with ease despise , And to the Desart thence the Hero flies , To shun what others often court in vain , Destroy the World and damn themselves to gain : A dreadful Wild there is , outstretching wide * It s spacious skirts by fruitful Edom's side , Impervious to the Suns all-cheering light ; There reign black horror and perpetual night : Never disturb'd by one intruding Star To guide the weary wandring Traveller : A dark uncomfortable Vault the whole : And underneath here sooty Currents rowl Of dull Bitumen , there their period make And stagnate in some melancholy Lake . No Flow'rs on the unlucky Rivage grew , No Herb or Tree but the black poys'nous Yew , Rough Cypress for sad herses only made , And heavy Ebon casting deadly shade , With Thunder-blasted Oaks — If any where an open Plat was found , Vast Serpents rowl'd along the sandy Ground , Their num'rous Trains ; on half-burnt Trunks around Sate Birds obscene , foul Harpyes , Vultures fell , And all the ugly monstrous Forms of Hell ; All mischiefs carri'd in their Voice and Face Nor could bode more to that unhappy place . Such was the field of battle , such the stage Where our Great Captain did all Hell engage : Rapt , by the sacred Spirit , he thither flies * Ardent t' achieve the glorious Enterprize : Already he his Rebels strength did know Already grapled the redoubted Foe : Who stung with envy , swoln with foolish pride His mighty Rivals force successless try'd ; The sacred Mount of God affecting vain Transfixt he fell with all his blasted Train , To those uncomfortable Regions where For ever reign Confusion and Despair : Whence sometimes sallying out , the burden'd Air They lash with loathsom Wings , and pleas'd disperse Mischeif and Murder round the Universe : With these their Prince himself had broke his Chain And hardly here less absolute did reign Than in his own sad Realms , since that unhappy fall Which in our luckless Parents lost us all : His Fate he knew , and did disdainful dread That the weak womans seed must bruise his head : This deep he now revolv'd with conscious fear ; Concluding his long fated-fall was near : Himself wide ranging round , with peircing eyes He much discern'd , and much his watchful spies : From those at Herod 's Court in ambush lay , From those who bask'd in the warm beams of day ; Who in lone Woods like lustful Satyrs rove , Or Earthly Fiends that Blood and Murder love : What yet had pass'd he heard , and all reserv'd In his dark mind , but had himself observ'd What at the Temple chanc'd , for always there With deep malicious thoughts , and utmost care He watch'd to catch each loose unguarded Pray'r ; Which wandring found , before they reach'd the Throne , He seiz'd as his and thought 'em all his own : Alarm'd with all the Wonders heard and seen He Mary's Son did from his Birth begin As the great promis'd Seed to hate and fear , But more when he from Iordan's banks did hear By a quick subtle Spirit posted there The famous Baptist did to all declare In no dark Types involv'd , express and plain , The near approach of the Messias's reign : Away he posts in person , unespy'd , And mingled with the Crowd on Iordan's side , Who all Baptiz'd , when Jesus was not found He soars aloft and sweeping wide around The fields Triumphant did a while survey , Agen prepar'd to cut his trackless way To Gods high Temple and the sacred Town , Till from his Chariot looking envious down As with a Curse he left 'em , he descry'd The Baptist kneel , the People scatt'ring wide , His dreaded Foe amidst the Waves appear ; He trembling saw , and almost dropt for fear ; But when he did th' attesting Thunder hear By whose intolerable Terrors driv'n Wielded by Michael's arm of old he fled from Heav'n , No more he cou'd endure — But thence precipitate his flight did take Wide swooping down thro' Sodom's Brimstone-lake : So tumbling thro' the Clouds the Vulture flies As at vast distance he the Quarry spies , Struck by the Royal Eagles piercing Eyes : Confus'd and trembling there obscure he lay Nor durst agen ascend , till hated day Forsook the World , and night a covert made To hide his shame in her lov'd conscious shade : Then mounting from the deep with Sulphur crown'd All flaming , cast his glaring Eyes around And gladly wou'd have curst the unhappy ground , But finding 't was too late , did doubly rave ; Then for a Council strait the Signal gave : The Demons croud from ev'ry lonely Grave . Each wretch whom they , possess'd , in triumph led Thro' the polluted Mansions of the dead : The Conclave fills , from Earth and Hell away They hast , proud Belial , Lustful Asmoday : Their Nature in their Looks and Forms exprest , And haughty Moloch taller than the rest : Ev'n more enrag'd than when at first he fell Their Prince appear'd , and something worse than Hell , More deadly , more malicious did surprise His Court , nor dar'd they meet his angry Eyes . None durst accost the wayward Tyrant , none Durst speak or look , but trembled round his Throne , Who thus enrag'd began — And are we grown So tamely good , so worthy more than Hell We dare not bravely once agen rebel ? None Councel , none advise , nor act , but yield Without one parting stroke the glorious Field To this young Conqu'ror ? Must our Empire fall And he alone possess the spacious Ball ? Forbid it Fate and these right Hands , nor we So long in vain have tasted Liberty : He can but thunder , and long since we knew And felt the worst his angry Bolts can do : Shall Man his Slave so oft his Vengeance dare Ev'n while he sues for Peace and offers fair , And we do less , who must of Grace despair ? Or will you all forget for what you fell And humbly praise your Conqu'ror ev'n in Hell ? Must I forsake and abdicate my Throne And you Heav'ns-Deputy your Saviour own ? How else so tame , so silent cou'd you be Nought said or done worthy your selv's or me ? Proud Moloch heard , but cou'd no longer bear , Furious he rose , with the same scornful Air That cost him Heav'n — 'T is well he cries , 't is well , That he who dares speak thus , is Prince of Hell ! Half this , if from an Angel , should have cost His fall from those blest Regions we have lost , Tho' it more deeply sunk me — Are we priz'd No more than basely to be scandaliz'd With feeble Penitence ? Can that be born In Hell , which even earthly Tyrants scorn ? But time and words are lost , you know we 're true Sworn Enemies to Heav'n , and Friends to you : — And to convince you , strait such deeds we 'll do As Hell shall env ' at once , and spred our fame ; For late my self from Iordan's Banks I came , Where I a holy Pharisee possest And left my darling Viper in his Breast : Asmodeus too was there , and all the day , Within a Iolly Saducee he lay : In vain it Thunder'd for we both did stay , And mark'd the Son of God whose haunts we know , Who thence did to the dreadful Desart go Where Israel wander'd ; thither I 'll pursue , And nothing want besides Commands from you To crush this dreadful Foe ? the Woods I 'll fire Nor can he scape but must , if man , expire I' th' circling Flames ; if these too weak shou'd prove The solid Earth I 'd from its Axis move , Its Bowels to the affrighted Center rive And in the Gulph intomb him yet alive ; Or Whirlwinds raise , vast Hills and Rocks displace And dash all Pisgah on his mangled Face : He said , and hardly wou'd for Orders stay , Till the grim Prince of Hell obstructs his way , Lifting his Iron-Mace — To me , he cries , Alone belongs this glorious Enterprize : I 'll instantly about the great Design Mine be the Glory , as the Danger mine ! Heav'n soon shall Mourning wear , all Hell shall joy : Him first I 'll tempt to Sin , and then destroy . This said , in hast the sooty Conclave rose , And to the Wild disguis'd their Leader goes : Instruct with wonted guileful Arts , and found Our Saviour lowly prostrate on the Ground : Intent his spotless Pray'r before th' All-high He offers , rapt in holy Extasie ; For strength against the dreadful Combat nigh : He ask'd that him we might our pattern make , He ask'd as man , what he as God might take : Soon did the Fiend's vain hopes begin to fail , O'er them that pray he knows he can't prevail ; Yet Tempts invisible , and did prepare His keenest Darts , all quench'd with Faith and Pray'r , Or driv'n rebated back , or lost in Air. Oft wou'd his Thoughts disorder by the chain Of former Thoughts , but try'd as oft in vain : And with the same success did on him try False hopes and joys and worldly vanity : Objects within ; and those before his face , The solitude and horror of the place : Fruitless they fell and all his Labours mock , As storms of Hail against the solid Rock ; Each rude Assault unmov'd our Saviour bore , His mind still fix'd on Heav'n as 't was before : The Tempter of his heav'nly Arms afraid With caution first attacks him , whilst he pray'd ; But when six Sabbaths now he , prostrate laid , The seventh well worn , at length to faint began , And humbly tho' a God confest the man ; When this the Enemy insulting spy'd With secret wicked Ioy , he 's mine he cry'd ! This Son of God I soon shall Triumph o'er With as much ease subdu'd as that before : So much his mortal weakness did despise Almost he 'd fallen on without disguise ; But soon with deep Serpentine guile represt Those first warm eager thoughts that fill'd his breast : Resolv'd a while incognito to try What strength , or wit , what force and policy He must expect in his new Enemy , E'er open he attack'd him — this to do Round his foul Form thin airy Robes he threw , Christs Temptati●n in the Wilderness Such as a poor old man might best beseem , And such who e'er had seen had counted him : Lean sallow Checks , hollow'd with cares and age , Dim eyes which did approaching death presage : Mov'd his pale wither'd lips and palsy'd head And to our Saviour thus dissembling said : Hail Son of God by signs from Heav'n approv'd ! Great Prophet Hail , by God and men belov'd ! Full sixty Springs by Heav'ns peculiar Grace Within the borders of this hideous place * Have I remain'd , as holy Essenes use , Far from the harden'd unbelieving Iews ; Long since by Revelation warn'd , I thee Like aged Simeon e'er my death should see ; And when of late the mighty Baptist came To Iordan's banks whose wondrous life and fame Fill'd all the Wild , me from my Cell he brought And the Messiah him at first I thought : But soon my heighten'd Expectations fell When him no Sign no glorious Miracle Attested , which the Angel did reveal Shou'd still attend , and be the Saviour's Seal : This Sign to thee on Iordan's banks was giv'n When the bright Dove and wond'rous Voice from Heav'n At once descended , this amidst the Crowd I saw , and had like Simeon hail'd thee loud Hadst thou not by some pow'r to us unseen Swift to this lonely Desart hurry'd been ; Whither with longing eyes , that fain wou'd see More near , and weary feet I follow'd thee ; But soon lost sight and track , and often crost By diff'rent paths at length my self I lost : Already once since I first wander'd here The silver Moon has fill'd her little year , * And half another now is almost past Since I of any humane Food did tast : On Roots and Leaves and humble Acorns fed I liv'd , nor ask'd the luxury of Bread : With trembling steps oft have I search'd around The Forrest , all but this unhappy Ground , Which sure no humane Foot e'r trac'd before ; Oft did I hear within the Lions roar , Oft bones and luckless Carcasses espy Behind some Bush half-torn unburied lie , Of some lost Passenger , and did despair My self to scape or find thee living there . Yet in I prest , if dead just Rites to pay And o'r thy Grave my self lamenting lay : But since my boding fears are yet in vain , Since nothing here that Nature can sustain No Fruits , nor Herbs , nor Leaves , nor Roots are found , Nought friend to Life above or under ground : If thou the promis'd hop'd Messia be A Wonder work , and save thy self and me ! I else must perish here , and you no less By these wan Looks and fainting Eyes confess ; Nor longer wait , but all thy self appear ! Exert the God nor pine unpitied here ! These stones , ( there stones by chance thick scatter'd lay ) With speed command , nor can they but obey Command them strait the Form of bread t' indue ! I ask no more , content as well as you With such mean Fare — Tho' our Forefathers were with Manna fed I only beg for mens , not Angels bread . To whom our Saviour thus , whose piercing Eyes The Fiend discover'd thro' the Saints disguise : Full well can I discern thy black intent And all that 's by so fair a semblance meant : The Serpent in the grass full well I spy , And to thy first Temptation thus reply : The sacred Oracles all anxious care For Food forbid , and thus 't is written there . " 'T is not Bread only do's Mans life sustain Nor were the Trees and Herbs all made in vain : The Trees and Herbs did Gods dread Word produce , That these we in extremities might use : These in the neighbouring Woods in plenty grow Tho' here are none , and thither may we go If either needs , nor tempt th' All-high to show A sign where he doth common means afford : Who made the World by his commanding Word ; To all things did their proper Natures give , And still preserves those Pow'rs by which we live ; Nay the first Cause who all these Causes made Can soon produce th' Effects without their aid : His Word preserves that Soul on him depends , Firm strength divine , and heav'nly Vigour lends , And nourishes to Life that never ends . The Fiend did in imperfect Curses vent His rage , and murm'ring thence reluctant went : Thro' dismal gloomy Shades unseen did glide , And for the next assault himself provide . Whilst the true Son of God no shelter found , But weary cold and hungry on the Ground Sweet sleep in vain he courts , for at his head The Tempter env'ing ev'n his homely bed On some hard Rock , returns with ugly dreams Of Precipices vast and pitchy streams , Of thoughts morose and vain — The man 's distrest * With sinless fears , the God repels the rest . Nor sooner frighted sleep did him forsake , And he from short imperfect slumbers wake , When distant gath'ring storms he heard on high , And Infant Thunders mustering round the Sky , Which to that Forrest all their forces led , With hideous crack discharging o'r his head : The Clouds the Signal take : and when a while they lowr'd * " From many a horrid rift abortive powr'd Fierce rain , which did with sheets of flame conspire , Like Egypts dreadful Plague : water with fire In ruin reconcil'd ; nor slept the winds * Where them inclos'd their airy Leader binds " Within their stony Caves , but rush'd abroad , And swept with saily wings thro' Heav'ns high-road : * " From the four hinges of the World they ran , " To the vex'd Wilderness , which soon began To feel their mighty rage ; there scatt'ring wide * Disrobe the beauteous trees of all their pride And Earth of them , their deep-fang'd roots gave way , And on the ground vast trunks dismember'd lay : The Sky-saluting Pine , and sturdy Oak , Proof against all but Heav'ns - allmighty stroke , Still proof till now — Which had a thousand tempest's rage disdain'd , And there coeval with the World remain'd ; In vain they plead their long prescription now : " Loaden with stormy blasts their stiff-necks bow , Now this , now that way sway'd , and all around Like Earthquakes with Convulsions heave the ground ; Till fiercer blasts them from the Center tear , And dart like chaff or stubble round the air . Now Hills of Sand came rolling with the wind Death-threat'ning , now the solid Rock behind On which as chanc'd , our Lord his head reclin'd In horrid Clifts by bellowing Earth-quakes rent Part sunk abrupt , part from red Volcans sent Huge glowing stones , which thick as sparks aspire , Tempestuous smoak , and flame and waves of fire : Sharp sleet and driving-rain the while did pow'r Direct against his face a rushing show'r ; Now doubly forc'd by the impetuous wind , Now hizzing in th' enraged flames behind : " From the rude storm ill wast thou shrouded then O patient Son of God — Birds , beasts , and men Were now , than thee with better shelter blest ; Men houses have , Beasts dens , each bird a nest But thou no place thy weary'd Limbs to rest . Yet only thou unshaken didst remain And hells Artillery was spent in vain ; Tho' still the Fiend do's his vain Arts repeat New malice gath'ring from each new defeat : The Flames were quench'd the winds and tempest fell , At his Command , all dark as his own hell : No sounds are heard , or Objects now appear , A gloomy silence reigning every where ; A while it reign'd but with more horrid noise Was soon disturb'd , the loud lamenting Voice Of all that mortal breasts can move to fear At distance thro' the trees our Lord did hear : Shrill shreeks for help that still approacht more near : Of Rapes and murders the redoubled cry , ( While glitt'ring Swords he thro' the Shades cou'd spy , ) Then interrupted groans , such theirs who lie In Lifes weak twilight , gasping thick for breath , And strugling in the Agonies of Death : Or , sculking close behind some Bush or tree He by the gloworms glimm'ring light cou'd see Fierce shaggy Ruffians , hoary Villains they Appear'd , which hunted more for blood than prey : Some their strong steely Iav'lings poise , the rest Their Arrows nick , and level at his breast : The Bow-string twangs , out flies the airy dart , But can no more affright , than pierce his heart ; That and the tempters curses lost in wind , As all his other terrors yet behind . Each hideous Beast which once to Eden came From the first Adam to receive their name The Fiend produc'd , the second to affright , In the dead mazes of that dreadful night : * All that with Noah hosted , all and more , For Sun-burnt Afric sent her monstrous store ; Here from the slimy banks of fertile Nile Came slow , the vast amphibious Crocodile : Who on Cyrene's Sands do's fearless see , And with him bring Serpents as large as he : The false Hyena's face was here discern'd , Ev'n more than what She Apes in flatt'ry learn'd : There the fell Wolf and frightful Panther came , With the stern Ounce whose bloody Eyes shot Flame Across the Grove , the nimble Tyger too ; All hideous forms , some false and others true . For many a Fiend with dreadful shape and face , Had mixt themselves among the brutal race ; And when the Beasts by Nature fierce and wild Soon at our Saviours sight grew tame and mild ; These pusht 'em on , and urg'd with all their pow'r To seize their hated Foe , and him devour : The roaring Herd himself th' Arch-Traytor led , And like a Leopard darted at his head His spotted Form , but when the pow'rs of Hell He found too weak to storm that Cittadel , " Strait into trackless Air dissolv'd he fell : Two other Fiends like fierce Iackalls did bay * And warn'd the kingly Lyon to his prey ; He stately stalks along , prepar'd t' engage , And lashes his firm sides with dreadful rage : But when he Iuda's princely Lyon saw , Struck with a fear unknown and wondrous awe , His angry ster he gently pacify'd , And lick'd his hands and couch'd him by his side ; Then soon at them he leaps that brought him there Who mock his anger fleeting into air . Fearless our Saviour stood , nor Beasts nor Night Nor those dread Forms which guilty man affright Once mov'd him , tho' dire Spectres now invade , And glide with double horror thro' the shade : With flaming Torches here and Flambos high Erect , a Corps at distance passes by ; There shreeking Ghosts glare cross , and face him there , With bloody breasts , fix'd eyes , dishevel'd hair ; Last , wicked Spirits in monstrous Forms infest , And shake their fiery Darts against his breast : In vain their number , rage and yells increase , " He sits unmov'd in calm and sinless peace . * Thus past the night till Phosphor's cheerful Ray Warn'd guilty Ghosts and glim'ring stars away ; And gently beckons on the rising day : Whilst , e'er the Sun had shown his radiant face Our Lord forsakes th' uncomfortable place Of his so long abode , and as it rose , Hungry and cold to a near Hillock goes , Bending to East , there dropping by the storm His Robes to dry and frozen Limbs to warm : Him did the Tempter impudent , pursue , Resolv'd to attack , tho' well his strength he knew In glorious form accosts him , rob'd in Light , And welcoms from the horrors of the Night , Welcoms with false devoir , on bended knee , And parasitical Humility , From that sad place where they encount'red last , Where he so many tedious hours had past ; Nor any longer wou'd himself disown , So oft thro' all his thin disguises known ; Yet veils his canker'd spite in semblance fair , What 's lost in force , he 'd now by fraud repair : Then with feign'd show of pity thus he said ; Tho' us Mankind as Enemies upbraid , Them in th' extreams of Life we often aid ; By Oracles important Truths decide , And Tables for the poor and old provide : If this , O Son of God! for them we do , What service can be thought too great for you ? Tho' lately you , discourt'ous , me deny'd , When your Divinity I wou'd have try'd ; Did me so modest a request refuse , Nor Bread , for that alone I ask'd , produce ; No Niggard of my Gifts , thou soon shallt see How richly I 'll unask'd provide for thee : He said and stampt , — strait from the Ground arise All Trees that cou'd compose a Paradice : The stately Oak , the sailing beauteous Pine , Th' eternal Cedar , fit for Works divine ; The shady Chesnut , and the Walnut fair * The Lover-Myrtle , Lotus chast and rare , From sunburnt Affric brought and planted there : * The virtuous Palm , which do's by pressures rise And spite of weight , triumphant mean the Skys : The Cherrys next their blushing Lips incline ; The gold cheek'd Quince with looks and smell divine . The silken Peach with noble flavour blest , The Plumb , whose name Armenian fields confest : The juicy Mulberry which fables feign Two Lovers Blood with purple dy did stain : Over their heads up springs the mantling Vine Nor needs its husband Elm whereon to twine ; So large the Trunk , so wide the Branches rose They of themselves long leavy Vaults compose : But yet for Ornament did not disdain Woodbines and Eglantine to entertain : This humble , stoops and decks the Arbours side , That gawdier , mounts aloft with decent pride ; With the rich clust'ring Grapes so close entwin'd , That Fruit and Flow'rs at once the gath'rers find . A little more remov'd but plain to view In low warm Groves the golden Orange grew : The silver Limons next , and next to these The rich Pomgranate , cross the stormy Seas Well worth the pains , from Punic Carthage brought : * The Ground beneath like a fair Carpet wrought With various Flow'rs , so regular and true The Figures seem'd , and yet so careless too , As Art and Nature both the Landskip drew . Around the place , all neatly border'd , grows The Lily of the Vale with Sharons Rose : Nard , Camphire , Iassmin , ev'ry fragrant sweet Which did in God's fair Spouses Garden meet : Here mossy Benches , voluntary rose , Where the sweet Musk and blew-ey'd Vi'let grows ; I' th' midst a Table did it self present Loaden with each choice dish that might content An hungry Epicure ; a vast wild Boar The middle fill'd , the rest was cover'd o'er With Dishes pil'd , which court smell , tast , and sight , With various show and order exquisite . From distant Regions to the Banquet came Sea , Earth , and Air 's Provision , wild and tame , Each Beast of sportive chase , and Fowl of game . " Each Fish that do's in Sea or River dwell Or Pond ; or smooth , or arm'd with scale or shell : All that Bethsaida's well-wrought Nets cou'd take * In Air , or Desarts wild , or neighbouring Lake . What crown'd the rest on a neat side-board nigh Vast stores of noble Wines stood sparkling by ; In Christal Walls , how dangerous to behold ? Or Massy Goblets wrought of Ophirs Gold. Bright Youths and brighter Maids wait cheerful round , Their flowing hair with od'rous Carlands Crown'd , A Charger this , where Golden Fruit did shine Supports ; that holds a Flask of generous Wine ; All pleas'd with the fair Office they enjoy'd , And look'd as if they wish'd to be employ'd . Two lovely Nymphs — Whose Charms what ever 's Mortal far excel , Lovely as ever Tempted Man to Hell , At once shot Darts from their false Eyes and Tongue And to their warbling Lutes harmonious sung : Say , what Songs shall we prepare For both Worlds immortal Heir ? How our Ioy our Love express In this Barren Wilderness ? Honey from thy Feet did flow , O'er thy Head fair Arbors grow ; At thy sight fierce Beasts grew mild , And the barren Desart smil'd . Welcom , welcom , welcom thrice To this happy Paradice ! Here no Serpent need you fear , No forbidden Fruit is here . Hark the Amorous Turtles call ! Hark! the silver Waters fall ! And a gentle spicy breese Whispers thro' the rustling Trees : These , the rugged Tempest o'er , Storms and Whirlwinds heard no more , These the Hero all invite To soft Love and gay Delight . Safe and friendly all appears ; We thy gentle Ministers ! We this Food before thee plac'd , Nor disdain to sit and tast ! Thus they , back fell each weak rebated Dart , This reach'd our Saviour's Ears , but not his Heart : No dang'rous softness there crept slily in , Not the first Embryo-motion of a Sin : The Tempter their design as vain pursues , Earnest , their Invitation he renews ; To whom our Lord — Perish thy gifts with thee ! Alike I scorn thy spite and flattery : How kind a Friend thou art to man and me Me , the last Night has shown , man's Off-spring , all Those mischiefs waiting his unhappy Fall : Those Oracles which thou so high dost prise What are they but ambiguous specious Lyes ? That Food with which thou dost thy Vassals treat , And make each Wretch his own Damnation Eat , Are either fancy'd Viands , shap'd of Air , As thy lean Hags with such delusive fare Oft feasted but still famish'd , plainly shew ; Or else ill-got if solid they , and true : The richest fare thou canst thy Friends afford The stol'n remains of some Luxurious board : Such this , set out with so much pomp and state Nor can thy pow'r one single grain create : * " To whom thus answer'd Satan male-content If all 's suspect which freely I present , What follows you by causless Iealousie Deserve — t is Natures voice friendly to be With Friends and dreadful to my Enemy : * And thus I give what you refus'd er'e while " To such as dearly earn'd the far-fetch'd spoil ! He said , strait Meat and Table disappear'd , Fowl Harpy's Wings and ugly Talons heard ; Each greedy of the Feast a part receiv's And in their room uncleanly Ordure leav's : * Soon then th' Arch-Traytor all himself appear'd ; Each monstrous Form that Mortals ever fear'd Successive he puts on , our Lord t' affright ; No more a glorious Angel rob'd in Light , Humane no more , a hideous Beak his Nose , His cank'red Breast blew poys'nous scales inclose ; A Dragons horrid Train behind him grows , A Dragons Batt-like Wings he did display ; And underneath his hands , no hands were they , But pounces fit for such a Bird of prey , In which our Saviour snatcht , he swift did bear , And with him soars sublime thro' yielding Air ; As some fierce Hawk whose cruel Talons strook A harmless Dove near Cherith's silver Brook , Then o'er the neighb'ring Fields with his weak prey Wheeling , triumphant , cuts his pathless way : Thus did the Prince of all the Airy host , Who back from distant Paran's desart Coast Hurry's our Lord , so his great Fathers Will , O'er Bozra's Rock and Edom's fruitful Hill , In whose West-bounds to Moserah they come , And Hor , renown'd for holy Aaron's Tomb : * Near Sodom's dreadful Lake arriv'd , in hast * Twixt Halak they , and dire Acrabbim past : Kadesh and Zin , to th' left behind they leave , Them Debirs airy Regions next receive ; * Now Debir 't is , once Kiriath-sephir nam'd , For valiant Othniel's dear-bought Conquest fam'd : Empire and Love his Triumphs did divide He humbled first the Canaanitish pride , Then won the charming Achsah for his Bride . Here the miraculous sight — Some learn'd Astronomer the People show'd As o'er the Town , he mark'd their airy road : Men , Matrons , Children , Maids , all run to see With hands and eyes uplift the Prodigie : Short was the sight , they 're in a moment gon To Maon , Ziph , and woody Ieshimon ; Hebron to th' left , which twice a Crown did grace , And more remov'd , descry that cursed place Which held of old the faithless fore-skin'd Race : Gaza by Bezor's brook , and Gerar fair , Proud Ashdod , Ashkelon , and Ekron , where * While stood Philistia's state , th' Arch-fiend abhorr'd With Temple and with Altars was ador'd ; Who next o'er Libnah's walls his course did steer , * And leaving on the left strong Lachish near , They Tekoa's Wood below and Bethlem spy ; * Then shooting swift o'er Saveth's Vale descry Royal Ierusalem , whose Southern bound By sacred Zion's beauteous Turrets crown'd Where pleasant Millo lies outstretch'd , they past * Whose walls by Siloam's gentle Waves are washt ; Which thence declining , into Kidron pour By Sol'mon's royal Seat and Ophel's Tow'r ; * Not ev'n to curse the Town th' Arch-rebel stay'd , But soon from thence our patient Lord convey'd T' his Fathers house , that spatious Temple , where All Israel wait with Sacrifice and Pray'r : Near Herod's lofty Tow'r he with him fell , * And drops him on the highest Pinacle ; On saily Wings then flutt'ring by his side Him , grinning , thus accosts with scornful pride . " There stand , if stand thou canst ; thy skill 't will ask : — Or wou'dst thou undertake a nobler Task : Wou'dst thou th' unquestion'd Son of God be hail'd , ( Which much I doubt , since I 've so long prevail'd On thy weak mortal frame ) below thee see Vast Crowds , who leave their Pray'rs to look at thee ! Thee from you Court the vested Priests perceive , * Their morning Sacrifice unfinish'd leave ; Whilst from the next , with lifted eyes and hands * Thy own lov'd Israel , gazing on thee stands ; And in the Third , thick-kneeling at the Gate * As much amaz'd the humble Gentiles wait ; Wou'd Victims pay , struck with religious fear , And think they see some God or Hero here : Now wou'dst thou set thy injur'd Nation free As did of old the valiant Maccabee , Now is the time , the golden moment now ; Fate waits thy Will , a greater Hero thou : No more these marks of Idol-bondage bear , But drive you Eagle , proudly perching there Transfix'd with his own Thunder thro' the Air. And see Occasion courts to mighty things Well-worthy thee and thy long Race of Kings : Below thee to the right direct thine eyes , And see Antonia's Tow'r unguarded lies ; On th' other side regardless now of War The Roman Youth , unbent , and sporting there In Herod's spatious Amphitheatre : King David the Psalmist . Or else by Zions Daughters beauty won , Dropping their Arms already they 're undon . Now may'st thou with success thy Title own ; Now bravely strike and be for ever known ! Thee then if ought the sense of Glory warms , If Incense pleases , adoration charms ; Or what moves more , if glad thou wou'dst fullfil What 's all thy pleasure , thy great Fathers will ; Who made it Fate , declaring long before , Thee Men , thee ev'n his Angels should adore ; Plunge hence in sight of all th' admiring Town , And in the Altars flames waft softly down ! So shall the wond'ring World due honours bring At once adore the God , and hail the King. Nor canst thou , if true Heir of Earth and Skies , Suspect th' event of this bold Enterprize ; For thus , while with his Notes fair Zion rung , To his Harp inspir'd thy great Fore-father sung . Blest is the Man whose sure defence Firm Faith and spotless Innocence ! Thrice blest , who compast round with Hosts of Foes Can on the everlasting Arms repose ! Nor will that God whom thou thy hope dost make Refuse to hear thy gasping Cry : Nor will he helpless let thee die ; Nor will he thy Protection e'er forsake ! See with what hast the blessed Spirits above At his Commands fly circling round , And make thy Dwelling sacred ground ! See with what hast they to thy succour move ! With what officious Care and tender Love ! These , above , soft-hov'ring o'er , These behind , and these before , Thy glorious Guard de Cor ? Thee these gentle Spirits shall bear Unhurt thro' yielding Air , On their soft Wings , and set thee lightly down Least thou sho'dst crush thy foot on some relentless stone . He said and stopt , — with meekness in his Eyes Temper'd severe , thus short our Lord replies : As plain t is Writ . — When murm'ring Israel went thro' Paran's Coasts , " Thou shalt not Tempt thy God , the Lord of Hosts , To whom the Fiend , tho' oft his force he 'd try'd Repuls'd , thus impudent , agen reply'd : Less firmness cou'd I not expect to find In one who owns such an exalted mind : These petty Crowns with Iustice you disdain Who over all the World deserve to reign , Come with me then one airy Journey more , And see what Gifts I 've yet reserv'd in store ! Nor sooner had he thus dissembling said But snatching swift he thence our Lord convey'd O'er lofty Olivet , who soon below Enshemesh sees , and beauteous Iericho ; * Thence lay their trackless road directly on , Gilgal to th' left , and ancient Bohan's stone To 'th right they leave , and thence as swift proceed O'er Iordan's stream , nor ford not ferry need ; Which past sublime , they on its Eastern side The ruins of Ed's doubtful Altar spy'd , * Near Adam and Zaretans ancient Town , Not far from whence he sets our Saviour down On Pisgah mount , whence long before he knew Some courteous Angel did to Moses shew Canaans blest Land on Jordan ' s either side , Whilst wrapt in Clowds , the sly Seducer pry'd And learn'd the wond'rous Art , the skill he learn'd By which far distant Objects are discern'd ; Yet to th' Invention adds , Experience gain'd By time , part truly shown , tho' more was feign'd : With Mimic skill did aptly first prepare Figures exactly wrought of pliant Air ; Then gave 'em Form , with Colours gilt the whole , * And where they needed fill'd with secret Soul. Towns , Cities , Kingdoms , Bird , and Beast , and Man All fitly rang'd , the Tempter thus began : Well have we speeded by my Care and Skill O'er field and sedgy brook , and dale and hill ; * Conducted with no injury but fear To Moab ' s plains and this fair station here : Whence cast thine eyes around and see what e'er The World can boast of excellent or fair Of great or good ! what e'er thou see'st is mine , And at an easie rate shall all be thine . West bending to the South , beneath thee , see The Desart and the happy Araby ! Those Trains of Men and Beasts which strike thine Eyes Rich-loaden Caravans of Gold and Spice ; * Which Ishmael's wealthy Off-spring far away Thro' those vast Sands from Persia's Gulf convey To Zoan's fertile fields , and thence disperse * The wealthy Traffick of the Universe : Still more to South vast Lubim's Desarts see ! Nor there a Kingdom will I offer thee ; * Tho' proud of Golden Sands and Groves of Spice * They their parch'd Country think a Paradice : From those wide Worlds let thy lost eye retire And see if ought there is can please thee nigher ! To the great Western Ocean turn thine eyes , Where many a beauteous Island scatter'd lies Crete , Cyprus , Rhodes — but thou shalt these despise ; * Ev'n fair Trinacria too thou shalt disdain Whose three sharp Points defie the roaring Main : To North of which behold you lovely Plain * Washt by the sounding Sea on either side * Which thro' the midst a Ledge of Hills divide ! See to the South , not far within the Land * Near a fair Stream a Royal City stand ; On seven small pleasant Hills divinely built ! A thousand lofty Turrets richly gilt She boasting shows , and climing over all On that steep Rock , the glitt'ring Capitol : 'T is Rome the Mistress of the World you see , Which pleas'd shall bend its haughty Neck to thee : * Eternal Rome , which thee her Lord shall own * And raise thee to the Purple and the Throne : Or wou'dst thou aim at something worthier praise ; By thine own arms a mighty Empire raise ; Over you clowdy mountains with me go Whose Tops all horrid with eternal snow ; And see that lovely Plain outstretcht below ! 'Twixt where Garumna's waters gently creep , * And rapid Rhene runs foaming to the deep ; * Wash'd by the Brittish and Ligustick Seas ; And by yon mighty Hills , ( the Pyrenees From old Tradition them the Natives call , ) Fenc'd to the South , — The fam'd Transalpine Gaul ! The people daring , curious , active , brave , Yet will be slaves themselves while others they enslave : * Their diff'rent Tribes thou by my help mayst gain , * Unite 'em all and in Lutetia reign : Nor this fair chance refuse till 't is too late , For if aright I scann'd the rolls of Fate Here shall in after-days a Prince arise Who tho' thy Name he bears will thee despise , And aid the banners of thine Enemies : Nor will like thee my proffer'd help disdain , But gladly by my Arts and Arms will reign : I 'll make him Great , whoever dares rebel , Great as my self , enthron'd and crown'd in Hell. Or wou'dst thou chuse a less luxuriant Soil See in the Oceany on fair Western Isle , Whose three sharp points th' insulting Waves divide ! * See with what beauteous Rivers 't is supply'd ! How rich the happy Fields thro' where they glide ! Well knew the old Phenicians that bless'd place : * Enur'd to Pain , there lives an hardy race ; Daring as Virtues self , for conquest made ; " Peace but their Recreation , War their Trade . Jealous of Liberty they chains refuse , Fair Death before inglorious Life they chuse ; Force cannot bend , but kindness may improve , And mildly melt their gen'rous warmth to Love : From one they love they never can retire , But wade thro' Seas of blood and Walls of Fire : These may thy Goodness and thy Wisdom charm , Thy heav'nly Eloquence their rage disarm : Polish the rugged mass , their Gold refine , And make 't in its own native Lustre shine ; The gentle Arts of Peace implanting there , Well worthy thy best Industry and Care. Or woud'st thou rather them by Force obtain , By Laws unbridled , absolutely reign , As likes thee best thou shall the Scepter gain : Tho' that must cost us blood — See gath'ring there Upon the Gallic side a hovering War * Refug'd Androgeus to the Throne to bear ! Of Horse and Foot the dusty-squadrons move , Their skill they try , and Piles and Iavelins prove : Charge , and retreat , and wheel and charge agen : * Huge weighty Cataphracts , and Iron men With other Troops commix'd , whose arms more light , To change fair Albions cliffs to red from white : If they go there , they must expect to fight ! * For cross the Morine Seas ( nor Sail nor Oar * Our passage needs , ) on the Rutupian shore Near Dubris point cov'ring the blacken'd strand See there a thousand Chariots plough the Sand ! Ten thousand Warriers trebled , mustring near , Each arm'd with Dart and Sword and knotty Spear . Heark with what eager Shouts they rend the Skies In hope to grapple soon their Enemies ! Yon milk-white-Steed , now stately trots around , Now paws the Sand and beats the ecchoing Ground ; Proud of its weight , its Riders Glory shares , The great , the brave Cassibelan it bears . What diff'rent Int'rests he together ties : What Worlds he arms 'gainst Britains Enemies ! * Soul of the League and Head of the Allies . Tho' Rome's proud Gen'ral's all the VVorld esteem None ev'r coud think , or speak , or act like him ; In Counsel cool , in Action brave and warm , * Pallas his Head directs , and Mars his Arm : Pursues unweary'd what he undertakes , Ev'n of ill-Fortune just advantage makes ? Yet that he 's Great he hardly seems to know , Altho' , except himself , all think him so . Ev'n I must praise him , yet if thou to me , I 'll make him bend and homage pay to thee . Thus have I offer'd what the world can boast Of Rich or Great upon the Western Coast : But ah ! how little have I yet reveal'd , To what 's behind the wealthier East conceal'd . Nor will I , in the passage , ask thy Eyes For Dammesek , that earthly Paradise ; * Nor stay thee long by fair Euphrates side , * Tho' there the Roman and the Parthian pride This instant friendly meet , in you small Isle * And Herod both attempts to reconcile : Brave Artaban is he who highest there Is plac'd — Observe his great , his warlike air ! Sprung from the old Arsacidae * Much less will we in those wide regions stay Where mighty Indus headlong cuts its way , Thro' whose vast Currents Alexander hurl'd * Some Desarts won , and thought h' had all the World : Still further on to ' utmost Eastern bound Direct thine Eye — " Where no more World is found : Wide Fields , rich Towns , tall Groves , fair Rivers see , Here , Son of God , 's a Country worthy thee ? No Histories as yet its Name have shown , To Rome alike , and fabling Greece unknown . * 'T is China call'd , unnumber'd Millions there , Who live so well , th' almost deserve thy care : Pious and good , mild and ingenuous they , One King , one God , those spacious realms obey . * There Arts and Arms in such perfection be , * As this cold Western World did never see : You River which against the Temple glides * And thence exact in two vast streams divides . That Bridge , prodigious , hanging in the air , That more prodigious Wall outstretching there ; Wild Magogs's wand'ring off-spring to restrain , Tho' oft it tries to curb their rage in vain , All these th' effect of industry and pain , All mortal works , altho' they hardly less Than some divine Artificer confess . * There reigns a peaceful Prince , who , did he see Thy Virtue , gladly wou'd submit to thee , And hold his Kingdom as thy Deputy . More woud'st thou yet ? from my exhaustless store I 've shown thee all this World , but yet have more : Yet farther Worlds . For still more Northward see Bending to East , what num'rous Droves there be Marching in haste , a potent Colony * For a new World ; from those I 'll Subjects raise Which shall be mine to long succeeding days : * See that small Strait already cover'd o'r , Already have they reach'd the happy Shore , One of my menial Spirits walks before : * First strikes that mighty Islands Western strand , And safe conducts 'em to their destin'd Land : Look not with partial Eyes , and you 'll confess Canaan itself 's to this a Wilderness : A beauteous Face of Nature yet unseen , The Flow'rs still fresh , the Trees are ever green ; Trees ever since the Worlds Creation , grown , Delicious Fruits of Tasts and Names unknown ! You 'd Eshcol's Grapes despise , if these I 'd bring : * No Winter there , there reigns eternal Spring : Hither , lest me my Subjects shou'd disown At your approach , you all and I have none ; This chosen few I hither did convey Where I 'll enjoy an undisputed sway . This promis'd Land I frankly gave , nor I Am always envious , nor do always lye : Nor from my Slaves large Tribute ask , content With homage paid , and just acknowledgment : Me Prince o' th' airy Host thy Father made , Whom ever since have Spirits and Storms obey'd ▪ God of this World by him himself I 'm stil'd , And , like a God , I 'm placable and mild To those adore me — No uneasie task ! Yet this is all for all the World I ask ; Nay take both Worlds — here I 'll erect thy Throne , From East to West sway this vast Globe alone ! This only shall the fair Condition be From us , as God , accept it on thy knee , And as we 're Heav'ns , be thou our Deputy ! Unmov'd , our Lord till then the Tempter bore , But when he thus blasphem'd , wou'd hear no more . He lets thro his weak humane Nature shine , As Sol thro' Clouds , one Ray of the Divine : With this he drove the wicked Tempter thence , When thus he 'd said — Blasphemer get thee hence ! Thy time 's elaps'd — Too much I heard before , But now thy arrogance will bear no more : 'T is writ — " The Lord thy God alone adore ! That God whose Vengeance thou woud'st scape in vain , Who black Blasphemers dooms to endless Pain . Enrag'd , confus'd , defeated , cursing fell , Gnawing his Tongue , the baffl'd Prince of Hell : Such Looks and Words he cou'd longer bear , His short-liv'd World 's dissolv'd and lost in Air ; And down he sinks blaspheming in despair : Did thence to th' howling Wilderness retire , Born in a dusky Globe of Smoak and Fire . The End of the Third Book . Notes on the Third Book . 4. E'Re the day dawn to close his watchful Eyes . ] See this Thought infinitely better manag'd by Milton , on Melancholy , in his Miscellanies . 9. Till past our narrow Earths attraction gon . ] Alluding to the commonly receiv'd notion of the Earths magnetical force within its own Atmosphere . 14. Past e'en this World. ] All the visible Frame or System of the Creation . 23. Beyond the place where mortal Deeds are burl'd . ] From Lucretius . 43. From Calvary thro' Salem 's Northern bound . ] This was their way to Gethsemane , going round by the Tower of Hananiah , the Gate of Ephraim , the old Gate , the Fish-Gate , and at the North-East corner , the Gate of Benjamin , and so cross the Valley to Gethsemane . 158. From our Masters sacred Lips we learn'd . ] I think , as 't is already said in the Preface , it 's at least full as probable that St. Peter , St. Iohn , or St. Iames should know all these minute particular Passages , as that the Poet shou'd , especially when we not only suppose , but know that they were all Inspir'd , one of 'em committing most of these things himself to Writing , another dictating to St. Mark when he did the same . 169. Not far remov'd from valiant Bethshan 's Walls . ] A Garrison of the Philistins , which it seems they kept a long time in the very heart of Israel ; against whose Walls , not far from Mount Gilboa they hung in Triumph the Bones of Saul and Ionathan , till the men of Iabesh-Gilead in requital for their Eyes , ventured their Lives to fetch 'em thence and give 'em an handsom Burial . 170. And old Bethabara . ] Bethabara , or Betharaba , as 't is also Written , signifies no more than the House of Passage , or the Ferry-house : 'T was situated on the Eastern side of Iordan . There 's another place of that Name , and probably for the same Reason , near the fall of that River into the Dead Sea : But this where St. Iohn the Baptist and our Saviour were chiefly Conversant , must be the more Northerly of the two , because of Euon and Salim near it . 173. His Life had spent in Juda's fertile Wild. ] There are warm disputes concerning this Wilderness of Iuda , whether properly and strictly so call'd , with nothing in 't besides Beasts and Trees , whom the Papists wou'd fain have us believe he endeavour'd at first to Edifie for want of better Auditors : ( the Reason , I suppose , why St. Anthony and other of their Legendary-miracle-mongers have since done the same , Preaching to Hogs , Fishes , or whatever was next to 'em ) Or whether it were only a part of the Country call'd the Wild , or Wilderness , as our Wild of Kent , ( Wild , Weald , and Wold , being , I fancy , the same thing in old English ) notwithstanding the Name ; as well Inhabited as any other part of the Country , which is the Opinion generally embrac'd by our Protestant Writers : I take the middle way , describing it a rustick sort of a place , but not without any rational Inhabitants . Nay , it had a great many , since several Cities are described in 't by the sacred Writers , ( tho' those might only be Villages ) and the Rabbies going much farther . The Account they give of their Montanum Regale , which Lightfoot thinks the same with the Hill-Country of Iudea , where Zachary liv'd , and that with the Wilderness of Iudea , being as follows . Montanum Iudaeae &c. The Hill Country , or if you will Highlands of Iudea , are call'd by the Iews the Royal Highlands , and in Psalm 75.6 . The Mountains of the Wilderness , and yet in these Highlands there are ten thousand Cities , in their Taanith , Fol. 69. And agen Seah Hierusalem excedit Seah deserti , & tamen in eo sunt Myrias Urbium . 201. But like an Oven , hot with deadly flame . ] This and what follows , is the substance of 4. Mal. Behold the day comes that shall burn as an Oven ; and I think the Interpretation I give of all the Proud , and all that do Wickedly ; that 't is to be understood of the Pharisees and Sadducees , is at least probable . 223. Life and Salvation in his healing Wings . ] Methinks that passage of the Sun of Righteousness arising with healing under his Wings , seems to allude to the Brazen Serpent , a Type of Christ , which was lifted up in the Wilderness , and on which whosoever look'd , after they were bitten by the Serpents , immediately recover'd . 245. Those who in wild Perea wander'd wide . ] Of this Perea , thus Fuller , Lib. 1. p. 37. Perea , says he , " is a Country containing all the Land once belonging to Reuben , Gad and Manasse , on the East of Iordan . 260. From ancient Shalem . ] Some think this place is that Country whereof Melchizedeck was King , and the same with Salem , tho' others different from both . 291. Had sanctifi'd fair Jordan 's Limpid Waves . ] According to that in our Form of Baptism , Who , by the Baptism of thy Son Iesus Christ in the River of Iordan , didst sanctifie Water to the mystical washing away of Sin. Meaning only setting apart , or consecrating the Element for that Sacramental Use. 321. It s spatious Skirts by fruitful Edom 's side . ] I grant it 's probable , that our Saviour went not so far as this Wild of Paran , stiled , in Holy Scriptures , the great and howling Wilderness ; containing in it many others , as Etham , Sin , Sinai , Kadesh , and , as it seems , on the very Edge of it , that of Iudah ; through all which the Israelites so long wandered . I say , 't is probable enough our Saviour might be carried to some Desart nearer Iordan ; but neither in fixing him here is there any absurdity , since we suppose it done by a supernatural Power : nor is he there at greater distance than in Milton's Paradise Regain'd , who chuses the Wilderness of Iudaea , as the Seat of his Temptation ; whereas I go more West , on the Borders of Edom , the Reason of which a skilful Reader will find before the End of this Book . 244. Rapt by the Sacred Spirit he thither flies . ] It must be the Holy Spirit , for it could not be his own , since 't is an odd and hardly proper Expression , to say , a Man leads himself any where : nor could it be the Wicked Spirit , or the Tempter , who did indeed afterwards hurry him about , because 't is said , after he had been there forty days and forty nights , nay , after he was an hungry , not till the End of that time , then 't is said , in St. Matt. 4.3 . that the Tempter came , not return'd , to him . 350. The sacred Mount of God , affecting-vain . ] Vid. Milton's Paradise Lost , that Verse being turn'd in his Mould , as well as supposing his Notion . 392. To God's high Temple , and the Sacred Town . ] Ierusalem is called the Holy City , St. Matth. 4.5 . 470. Who thence did to the dreadful Desart goe , — Where Israel wander'd . ] Vide supra . 515. But when five Sabbaths now , He , prostrate laid , — The sixth well worn . ] Sabbath for Week is common among the Sacred Writers . Six Sabbaths would have been six Weeks , or forty two days , but he fasting but forty , the sixth was not compleat . 521. With as much ease subdu'd as that before . ] Adam , who is called the Son of God , St. Luke 3. ult . because immediately produced by him , without any natural Parent . 565. And half another now is almost past . ] Twenty eight Days to a proper Lunar Month , and twelve more are almost half another . 617. His Word preserves the Soul on him depends . ] I have , I think , included all those Sences , wherein Interpreters take those Words . 631. The Man 's distrest , — With sinless Fears . ] It lengthens not my Hero's Character , to suppose something of Concern or Fear impress'd on his Fancy , when sleeping , since he is always represented intrepid and firm while awake , even in the greatest Dangers ; and even here 't is added , The God repell'd the rest . 639. From many an horrid rift abortive Power . ] I believe I need not tell the Reader , I here begin to make bold with Mr. Milton , about twenty of whose Lines I 've wrought into my Storm , for a very good reason , because they 're extremely fine , and I could not get near so good of my own . However I 've own'd and mark'd every one of 'em , nay even each half Verse for which I have been beholden to him . 643. Where , them enclos'd , their Airy Leader binds . ] Tho we have no Aeolus to introduce into a Christian Poem ; yet there 's what will do as well , the Prince of the Power of the Air ; who , no doubt , by God's permission , has Winds and Storms at his Command . 646. From the four Hinges of the World they ran . ] 'T is Milton's Thought , and a very beautiful Variation for the four Cardinal Points . 649. Disrobe the beauteous Trees of all their Pride . ] There might be Trees in other parts of the Wilderness , tho I describe none just where our Saviour remain'd , besides a few blasted Oaks and Yews . Thus at Elim , one of the Stations of Israel coming out of Egypt , we read of threescore and ten Palm trees , and twelve Wells of Water , Exod. 15. ult . 656. And there , co-aeval with the World , remain'd . ] So 't is story'd of the Hercynian Oaks , and I know no reason why I mayn't make these of equal standing . 663. Now Hills of Sand came rolling with the Wind. ] 'T is usual in those Countries , for vast Storms , or rather Hurricanes of Sand to arise , and being driven with the Wind , overthrow , stifle and bury Passengers , whose Caravans , and sometimes make Mummy of whole Armies , as 't is reported of that of Cambyses in the Libyan Desarts . See Thevenot , in his Description of Egypt . 711. All that with Noah hosted , all and more . ] The Truth and Ground of which see in the next Verse , the old Saw , even yet holding good , as modern Travellers tell us , Africa semper aliquid apportat novi . 715. Who on Cyrene 's Sands doth fearless see , And with him brings Serpents as large as he . ] Cyrene is a dreadful Desart Country , to the North west of Egypt , against the greater Syrtis , now a part of Barda ; where , as modern Geographers tell us , is a City , to this day , called Corena . 'T is inhabited with little else but such vast Serpents as Europeans can scarce believe ever were in Nature ; and so indeed is almost all Afric , some of 'em so big , that Eye witnesses tell us , it 's common , when any of those dreadful Creatures are killed , to find a whole Sheep or Calf in their Bellies . See Ludolphus of Ethiopia , and Vansleb of Egypt . 734. Two other Fiends , like fierce Jackals did bay , And warn'd the Kingly Lion to his Prey . ] These Creatures are very frequent in those Countries , and indeed , where ever the Lion is , being a sort of a Setting-Dog to that Royal Beast . The Pilgrim says , he met with many of them in his Journey from Sidon ( now Seyde ) to Damascus . He describes 'em somewhat less and more white than Foxes , keeping themselves all day in the Craggs of the Mountains , and coming down at night to seek their Prey and demand Contributions from the neighbouring Villages . 755. He sits unmov'd in calm and sinless Peace . ] A Verse of Milton's . 795. Lotus chast and rare , — From Sun-burnt Afric brought . ] Chast , see Ovid ; Rare , because far fetch'd ; namely , from that part of Afric , where the Lo●●phagi ( Lotus-Eaters ) inhabit , North of the Psylli , and West of Cyrene . 819. From Punic-Carthage brought . ] Whence it takes its Name . 841. All that Bethsaida 's well-wrought Nets could take , In Air , or Desarts wild , or neighb'ring Lake . ] Bethsaida is generally interpreted , an House of Hunting , at first , probably , only a Place of Pleasure , a sort of a Lodge in the Desart , or Forest , adjoining . Fuller is for another Etymology , and tells us , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Fishing as well as Hunting ; whence , he thinks , it rather took its Name , by reason of the neighbouring Lake . Both which Opinions are here reconciled , since , probably , 't was a place of general Divertisement , both Hunting , Fishing , and Fowling . 904. Nor can thy Power one single Grain create . ] Proper Creation , or the Production of something out of nothing , can be alone the Act of infinite Power , which no wonder that we can't comprehend , unless we were our selves Infinite . 909. — 'T is Nature's Voice , friendly to be With Friends , and dreadful to my Enemy . ] I suppose few but know whose Notion that is ; nor am I very sollicitous whether or no Satan takes it amiss , that I should make him one of the Hobbists , tho they 've gone yet farther , and would fain make him nothing at all . 915. And in their room uncleanly Ordure leaves . ] From that of Virgil , when the Harp●es had snatch'd away the Feast of Phineus , — Foedissima Ventris — Proluvies , and Vestigia foeda relinquunt . 939. 'Twixt Halak they , and dire Acrabbim pass'd . ] There is a place just at the South-West Corner of the Dead-Sea , called Mahaleh-Acrabbim , see Iosh. 15.3 in English , the crawling up of Serpents ; probably , from many of them coming up to that forlorn Place from the adjoining Wilderness , near which the Iews were plagued with fiery Serpents . Opposite to which stands Mount Halak , vid. Iosh. 11.17 . between which two Places , I suppose Satan took his airy Journey . 942. Now Debir 't is , once Kirjath-Sephir nam'd , For Valiant Othniel's dear-bought Conquest fam'd . ] This Debir , which signifies an Oratory , called also Kirjath-Sephir , or the City of a Book , is thought to have been a Canaanitish University . 'T is situated in the Tribe of Iudah , South of Hebron , not far from the Plain of Mamre . The History of its Conquest by Othniel , vid. Iudg. 1.12 . 954. Hebron to th' Left , which twice a Crown did grace . ] 'T was one of the Canaanitish Royal Cities , Iosh. 10.37 . and the Place where David was first crowned King of Iudah , remaining there seven Years , 2 Sam. 2 , 3 , 4. and 5.5 . 959. Th' Arch-fiend abhor'd , — With Temple and with Altars was ador'd . ] See 2 Kings 1 , 2. where we read of the Oracle of Baal-zebub , the God of Ekron ; the same undoubtedly with Beelzebub in the New Testament . 962. And leaving on the left strong Lachish near . ] This City was besieged by Sennacherib , but we don't read that he took it , nay , it 's said he departed from it , 2 Kings 19.8 . and 't was one of the last which held out against Nebuchadnezzar , Ier. 34.7 . 964. Then shooting swift o'er Saveh 's Vale. ] This Valley of Saveh is a little South of Ierusalem ; 't is mentioned twice , and , I think , no more , in the Holy Scriptures , once by its proper Name , Gen. 14.17 . as the place where the King of Sodom met Abraham , and Melchisedeck came forth and gave him Bread and Wine . The second only by a Periphrasis called the King's Dale , 2 Sam. 18.18 . as 't is also in the former place . 967. Where pleasant Millo lies . ] Millo , which signifies a Filling , because built in the void Space between Sion and Ierusalem , was begun by King David , 2 Sam. 5.9 . and finished under Solomon , Ieroboam being Overseer of the Work , 1 Kings 11.27 . 970. By Solomon 's Royal Seat , and Ophel 's Tower. ] Solomon had three Palaces , or Houses , in Ierusalem ; one , the House of the Forest of Lebanon , 2 Kings 7.2 . like our St. Iame's , or the Elector's Palace at Dresden . The second , the House of Pharaoh's Daughter , 1 Kings 7.8 . And the third , his own Dwelling-House , which was thirteen Years in Building , 1 Kings 7.1 . Which last is generally placed , in the Maps of Ierusalem , near the Banks of Siloam , opposite to Millo . The Tower of Ophel is placed a little Easterly of this Palace , near the Fall of Siloam into Kidron . 975. Near Herod 's Lofty Tower. ] The old Tower in Solomon's Temple was of the Nature of a Porch , and very magnificent , as 't is describ'd 1 Kings 6.3 . and 2 Chron. 3.4 . From both which we learn , 't was twenty Cubits long , ten broad , and an hundred and twenty high ( sacred Cubits ) , and consequently , the Temple it self reaching but to thirty Cubits , this must be four times the height on 't , and Herod's was not inferiour . I say near this Tower , rather than upon it , because 't was too great a Height to see distinctly what was done below . I suppose it might be on some of those stately Galleries Iosephus mentions . See more Lib. vii . 985. Thee from yon Court the vested Priests perceive . ] The Altar whereon the Sacrifices were offered , was not within the covered part of the Temple , for what should they have done there with the Smoak of so vast a number of Sacrifices , but sub dio , in the open Air , in a Court ; Incense only being offered within the Temple . Into which Court the Priests only came , as into the second none but Jews with their Sacrifices , whence they were taken in by the Priests , and the third was the outward Court , or that of the Gentiles . 1006. In Herod 's spatious Ampitheatre . ] Of which see a noble Description , Ios. Antiq. lib. 15. cap. 11. 1061. Eushemesh sees , and beauteous Jericho ] Eushemesh sounds in our Language , the Fountain of the Sun ; perhaps from some medicinal Waters hereabouts , as our Bath , formerly Aquae Solis . Beauteous Jericho , the situation of it was pleasant , said the Inhabitants to the Prophet ; and Fuller and Surius describe it in the same manner , the Fields about it , as the latter says , being covered with Orange-trees , Limon-trees . Palm-trees , and others , intermingled every where with those Flowers , called the Roses of Iericho . 1067. The Ruines of Ed 's doubtful Altar spy'd . ] Doubtful , because Geographers can't agree on which side of Iordan to place it . 1072. Canaan 's blest Land , on Jordan ' s either side . ] Vid. Deut. 34.1 , 2. All the Land of Gilead unto Dan , all Naphthali , Ephraim , Manasseh and Iudah . 1080. Then gave 'em Form , with Colours gilt the whole . ] First Figure , then Form , according to the old Notion , Forma est Figura cum Colore . 1086. Conducted with no Injury but Fear . ] Not that I suppose our Saviour was really affrighted ; but , as Mr. Cowley says in a like case , 't is hardly proper to make a Speech for the Devil without some Lies in 't . 1096. Which Ishmael 's wealthy Off-spring far away . ] The Ishmaelites were some of the first Land Merchants , as the Phoenicians the first by Sea. Vid. Gen. 37.25 . 1099. To Zoan 's fertile Fields , and thence disperse Their wealthy Traffick through the Universe . ] This way all rich Persian Silks , &c. were formerly carried over Land , till a Passage was found out by Sea , in our own Age. 1102. Tho proud of Golden Sands , and Groves of Spice , &c. ] The finest Dust-Gold being brought from the Coasts of Affric ; and several Regions in 't which take their very Names from Spices , as Myrrhifera , Cinnamomifera . 1103. They their parch'd Country think a Paradise . ] This is literally true ; for the Abyssines will not be persuaded but the old Paradise was seated in their Country ; and there have been European Authors who have reckoned it under the Line . 1109. Ev'n fair Trinacria too thou shalt disdain . ] An old Name for Sicily ; the reason of which is in the next Verse . 1112. Wash'd by the sounding Sea on either side . ] The upper and lower Seas , as they sometimes call 'em , Adria to the North , and the Sicilian , Sardinian , &c. to the South . 1113. Which through the midst a Ledg of Hills divide . ] The Appenines , which run long-ways through the greatest part of Italy . 1115. Near a fair Stream a Royal City stands . ] I hardly tell the Reader , I mean Rome , on the Banks of the Tibur . 1122. Eternal Rome . ] So they affected to call it , Urbs aeterna ; and 't was almost a piece of Laese-Majesty to cut it shorter , or believe any otherwise of the City or Empire , whence St. Paul speaks so cautiously concerning it , 2 Thess. 2. 1123. And raise thee to the Purple . ] The Royal Insignia were of this Colour , with the Romans ; and 't was therefore Treason for any to affect it besides the Emperour . 1126. Over you cloudy Mountains with me goe . ] The Alps , where Snow is said to lie unmelted in some Places all the Year round . 1129. 'Twixt where Garumna 's Waters gently creep , And rapid Rhene runs foaming to the Deep . ] Garumna , now the Garoune in Aquitain ; it rises not far from Tolouse and Montpelier , whence running cross the Country , it falls , by Bourdeaux , into our Ocean . 'T is true , this River is not the utmost Southern Boundary of France , Gascoign lying between that and Spain , nor do I affirm it ; but I make that the Pyrenees afterward . However this was the last considerable River on that side the Country , and running cross it too , as before . As for the Rhine , which I call the Rhene to be nearer its Antique Latin-Name , I know it reaches too far on the other side , beyond the Limits of modern France . ( tho truly not far , as they have stretch'd it ) including Brabant , proper Flanders , &c. but 't is reckoned by ancient Geographers the Boundary of Belgic Gaul , which was one part of the Transalpine , lying between the Rivers Sein , Rhine , and the Ocean , the other three parts being called the Celtic , Aquitanic , and Narbonensis . 1135. The People daring , curious , active , brave . ] This Character Caesar gives 'em , and a great part of Europe have found , to their Sorrow , that they still retain it . 1137. Their different Tribes thou by my help may'st gain . ] They were formerly divided into as many small Septs or Cantons as England or Ireland , as the Atrebatii , the Celts , Veneti , and twenty others . 1142. Who , tho thy Name he bears . ] The Most Christian King. 1153. Well knew the old Phoenicians that blest Place . ] It 's generally believed , by our modern Criticks , that the British Islands were the famous Cassiterides , as Bochart endeavours to prove from the Name ; and yet any that read Dionysius would be of another Mind for methinks he seems to distinguish 'em one from the other , for after he has said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he makes over-against the Promontorium Sacrum , and inhabited by the Iberians , he goes on , and says expresly in the next Verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speaking of the two British Isles as distinct from the Cassiterides , or Tin-Islands . Indeed , would the situation bear it , Mr. Cambden's Conjecture would stand fair , that the Antients meant the Isles of Scilly ; and indeed these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then 't is a clear case ; for what can they be but those of Scilly , since he calls them all British Isles ? However , it 's no wonder that not only Dionysius , but most of the Greeks besides , give a very lame account of these parts , since the Phoenicians were so careful to conceal those matters , and their Trading hither , that Strabo tells us of a Phoenician Master of a Ship , who knock'd his Vessel o' th' head upon the Rocks , rather than he 'd fall into the hands of the Romans , as he was returning from his Voyage into our Seas . 1156. How three sharp points th' insulting Waves divide . ] The three Capes or Angels of Britain ( whence some derive the Name of Anglia ) that near Dover , the Lands-End , and Cathness ; the same , if I mistake not , with the Darvezum , Bolerium , and Orcas or Tarvidum of the Antients . 1174. Refug'd Androgeus to the Throne to bear . ] Some call him Androgeus , others Mandubracius , a British Prince , who fled to Caesar for Succour , and assisted him against Cassibelan and his Native Country . I 'm not ignorant that these things really happened some years before I represent them ; but not to plead Precedent , or excuse my own Error by that of Virgil , ( and indeed of most other Poets , who are seldom mortified with Anachronisms in their Works ) I rather chuse to throw it all upon the Devil , who having Shapes enough new made , might adapt them to what History he pleas'd , and endeavour to impose on our Saviour in History as well as in Geography . 1178. Huge weighty Cataphracts and Iron Men. ] See those Cataphracts exactly describ'd in Heliodorus's Ethiopian History . 1182. Cross the Morine Seas . ] So the Straight was called between England and France ; hence that of Grotius in his Cynaegeticon , Hinc freta si Morinûm ; adding soon after , Atque ipsos libeat penetrate Britannos . 1183. Rutupian Shore . ] The Rutupium of the Antients , is supposed the same with our Richborough . 1196. Soul of the League , and head of the Allies . ] Cassibelan was Generalissimo of all the British Forces . See Caesar's Commentaries . 1200. Pallas his Head directs , and Mars his Arm. ] I 've been pretty sparing of Heathen Gods throughout the whole Poem , ( which Mr. Milton does not observe , tho even his Faults are beautiful ) and now I here mention two of 'em ; I put 'em into the mouth of such an one as I am not to answer for what he says . 1212. For Dammesek , that earthly Paradise . ] So Dammesek , or Damascus , or Damas , ( for by all those Names 't is called , besides Chams by the Arabians ) is described by all that have seen it . The Arabians fancy the Sun has another sort of a benign Influence on this Town than any other , whence the Name they give it . Satan calls it an Earthly Paradise , and so a good Friend of his once thought it , I mean Mahomet , who was so afraid of being bewitched and softened with the Pleasures thereof , and render'd unfit for the great Projects he had in his head , that he refus'd to enter it when very near it . 1214. The Roman and the Parthian Pride , &c. ] See Ioseph . Antiq. lib. 8. cap. 5. where you have the entertaining Relation of this Royal Congress between Vitellius , Herod the Tetrarch , and Artaban King of Parthia , in a small Isle of the Euphrates . 1222. Where mighty Indus cuts his headlong way , Through whose vast Currents Alexander hurl'd , &c. ] Quintus Curtius , describing this Expedition of Alexander , says , He first pass'd the Choaspes , then the Cophetes , next the Indus , &c. 1224. To Rome alike , and fabling Greece unknown , — 'T is China call'd . ] That the Romans had no knowledge of this Country , I think , all grants and our modern Geographers believe that Ptolomey knew it little better ; for tho he talks of Sinarum regio , yet by his description , it should be rather Si●m than C●ina . 1233. One King , one God , those spatious Realms obey . ] So their authentick Chronicles tell us ; and that they sell not to Polytheism till the sixty fifth year of our Saviour . See Martinius . 1234. Their Arts and Arms in such perfection . ] Particularly Printing and Guns , which the Europeans found amongst ' em . 1236. You River , which against the Temple glides . ] The Yellow River , of which see the Description and Cut in Magaillan . 1240. Wide Magog 's wand'ring Offspring to restrain . ) The Scythians , or Tartars , bridled by the Wall of China . 1401. There reigns a peaceful Prince . ] As Augustus reign'd at Rome , and the Temple of Ianus was shut when our Saviour was born ; so 't is remarkable , that in China all things were quiet , and the Emperor chang'd his own Name for another that signifies Pacificus . 1408. A Potent Colony — In a new World. ] According to our Mede's Notion , that the Americans were carried over by the Devil , at this time . 1411. See that small Strait , already covered o'er . ] The Straights of Anian , which the Devil might find out , tho no Mortal can do it . 1414. First strikes that mighty Island 's Western Strand . ] 'T is so far East that it must be West . Consult the Globe . 1423. No Winter there , there reigns eternal Spring . ] The Devil must have leave to make the best of his own Country , tho some parts of America are really very pleasant . THE ARGUMENT OF THE Fourth BOOK . OVR Saviour having now foil'd the Enemy , the Angels , who had all the while hovered over and been Spectators of the Combat , descend with a Banquet , and sing a Song of Triumph on his Victory , which ended , they wait him back to Jordan . The Baptist's further Testimony concerning him . Our Lord , departing thence , enters on his Ministerial Office ; and ascending the Mount of the Beatitudes , chuses his Twelve Apostles , and then preaches that famous Sermon , containing the chief Heads of his Religion . Which he begins with an Enquiry after Happiness , removing the commonly received Notions about it , and fixing it rather in their Contraries . After which he repeats the Ten Commandments ; assuring his Auditors he came not to destroy but to fulfil them ; and instructs in Alms , Fasting , Prayer , and other Duties , giving 'em a particular Form to assist their Devotion , and concludes his Discourse with a lively Parable of two Houses , one built on the Rock , the other on the Sand. The Sermon finished , our Lord descends from the Mountain , and preaches in Galilee ; working his first Miracle at Cana ; and at Naim , not far from it , restoring the Widow's Son to Life . In the mean while the Baptist continued preaching Repentance , and acquiring a great Veneration among the People , and even from Herod himself , at that time Tetrarch of Galilee , who reforms from all his Vices but his unlawful Love to Herodias . The manner of his falling in Love with her ; his Courtship , and , at length , accomplishing his Desires under the pretence of Platonic Love and an innocent Friendship . Their Familiarity continuing so long , till it grew publick ; which St. John hearing of , comes to Court , and boldly reproves the King. At which Herodias being enrag'd , gets him imprisoned in Machaerus , and some time after beheaded ; he having first prophesied of the Invasion of Galilee , and the Discomfiture of Herod's Army ; which soon after come to pass . Aretas , the King of Arabia , being enrag'd at the Injury done to his Daughter , whom Herod had formerly married ; and entring his Country with an Army , which Herod prepares to encounter ; but his Forces forsake him , and he loses the Day . All which our Saviour having advice of , and of the Rage of Herod upon these Losses , retires , with his Disciples , into the Desarts of Bethsaida . S PHILIPPVS THE LIFE OF CHRIST : AN Heroic Poem . Book IV. * 'T IS pleasant , when the rugged Storm is o'er , To see the Waves expiring on the Shore : Like some new World , at distance to behold The Silver Hills all Flame with heav'nly Gold : The chiding Winds all hush'd , the Sky look fair , The Fields in Smiles new clad , Sea , Earth and Air A diff'rent Face put on , a diff'rent Dress , And Mother Nature's self her Ioys express : So shin'd the Son of God , whose Love to Man , His Conquests in His Suff'rings thus began ; Opprest with weight he still more pow'rful rose , And , when he pleas'd , shook off th' infernal Foes ; Who , when they his unequal Might assay'd , In vain so many a furious Onset made , Slunk desp'rate back to their own conscious Shade : Nor long remov'd , e'er brighter Guards were there , Wafted , Triumphant thro the yielding Air. Hymning their Head , the heav'nly Host descend , Who did before their needless Aid suspend , And hov'ring high the VVars event attend : Nor unconcern'd Spectators , had they staid , But each in their own glitt'ring Arms array'd ; Indignant , saw the Fiend our Lord assail , And o'er what Mortal was , so far prevail : Saw the foul Spirit him mild and patient bear , From place to place wide hurry'd in the Air ; Unfir'd , their dreadful Bolts cou'd hardly keep , Oft had they sunk the Rebel to the Deep , And Thunder-nail'd him there — Oft had their ancient Valour on him shown , Had they receiv'd Commission from the Throne ; Nor durst beyond their Line one step proceed , Nor did our Lord th' officious Kindness need ; Nor did their Royal Aid and Love refuse , In Triumph , which in VVar he wou'd not use ; Tho' all the while he knew and mark'd 'em there , And beckons now away ; thro' yielding Air They instantaneous glide , as Thoughts can fly , Untrack'd , from East to West , from Earth to Sky : Mama , Ambrosial-food , before him lay'd , And VVine in beauteous Eden newly made ; Who tasts of these will regal Boards despise ; Such Angels , such the bless'd in Paradise : No dregs they leave , nor earthly rellish know , Nor ever tempt to these vain Ioys below ; But Hope , and Peace , and heav'nly Love inspire , And warm the Soul with pure immortal Fire : While these our Lord upon the verdant ground Refresh'd , his shining Train kept Guard around : Some chearful wait , i th' Air some hov'ring hung ; And thus his mighty Deeds in mighty Numbers Sung. Hail , Son of God! announc'd , confest , approv'd ! * Saviour of Man , and Head of Angels hail ! Thee thus ador'd we sing ; thus cast our Crowns , With trembling aw , at thy triumphant Feet : Before all Worlds , who , from the Mount of God , When Lucifer had half dis-peopled Heav'n , " Ledst forth th' embattel'd Seraphim to fight ; Met at the Head of his rebellious War , Didst seize th' Arch-Traitor , all his Bands disperse , And crush 'em underneath thy flaming Wheels . We saw 'em from the top of Heav'ns high-Wall , We saw 'em tumbl ' abrupt , and Chaos wide , Struck with a dreadful Flash of unknown Light , Shrink back its sooty Waves , and inward roll To find a new Abyss ; till wheeling down , Like falling Stars , th' Exile Spirits of Heav'n On its black Bosom hiss'd , thick sprinkled o'er With scatter'd Drops of dying sulph'rous Flame : They , deep confin'd , thou , O Eternal Word , Didst will this beauteous VVorld from the dark Void : High Hills , rich Dales , sweet Springs , Sea , Earth and Sky , And those Eternal Lamps which flame above To light the Lord of the Creation , Man ; The best , the last Essay of Wit divine ; Whose Godlike Form thou didst with Soul inspire , Thee not unapt to Know and Love , design'd To fill those Seats th' Apostate Angels lost , And plac'd him happy in sweet Paradise : Envious th' Arch-Fiend beheld , his Iron Teeth , Vexatious , gnash'd with rage and rancour fell , That Man shou'd Lord it o'er so fair a VVorld : Shot up thro' Chaos and the frighted Deep , On dang'rous Expedition bent , t' explore His Rival's Force ; then grapple and subdue , And Captive drag t' his own Eternal Night ; Who , ah ! too far prevail'd ; nor cou'd weak Man , The Woman and the Fiend , when leagu'd , resist : He eat , he fell ; the sick Creation groan'd , And symphathiz'd with their lost Master's Fate : We sighing saw the ruins of the World ; So wide the Breach we knew no Remedy ; Nor all our Wisdom Methods cou'd invent , T' attone thy justly anger'd Father's Wrath , Punish th' Arch-Fiend accurst , and Man restore : Till in deep Consult of th' Eternal Three , Thou didst stand forth and chuse the mighty Task ; The weight of heav'nly Vengeance chuse to bear ; Which feeble Mortals wou'd have crush'd to Hell : The old Red-Dragon met , O spotless Dove ! By thy unequal Arms is doom'd to fall , Tho' thou no Thunder in the Fight wilt use , But naked Virtue , and pure Innocence . Thou the chast Womans-Seed , O Virgin-born ! The mighty Serpent's vainly-threatning Head Shalt crush beyond retrieve ; while Spirits enrag'd , And Life at once , and yellow Venom flow From his wide Mouth , that open Sepulchre : In long volum'nous Folds outstretch'd he lies , The Wonder and the Burden of the Earth : Hell's Principality thou shalt destroy , And stoln Dominion here ; while Thunderstruck , And hurl'd headlong ▪ the grinning Fiends forsake Their Temples and fallacious Oracles : What tho' their Malice , desp'rate , may prevail , Permitted , o'er thy frail Humanity ? The God's still safe , and smiles at their weak rage ; While they their own Confusion only gain . Hell's Masterpiece is Ill from Good to draw , The Art of Heav'n Good from the worst of Ill : Thy Death the Life of Man , a Ransom paid , To thy just Father's Wrath for the lost World : Which from his Bosom thou in mortal Clay Didst come , first to instruct , and then to save . Thy Triumphs here begin , O Son of God! The Tempter foil'd with all his boasted Arts : He no uxorious Adam found in thee , No vain-consenting Eve — Salvation , Pow'r , And Strength and Might , and Thanks , and Praise , and Love , We thus ascribe to thee , O spotless Lamb ! Thus Allelujah ! Allelujah sing . Here ending , they their Lord triumphant bore , To Iordan's reedy Banks , not long before Bless'd with his sacred Feet , where lately he , Baptiz'd by the great Son of Zachary , All Righteousness fulfill'd — The Crowd , who mourn'd His Loss , surpriz'd with Ioy when he return'd . Nor sooner him agen the Baptist spy'd , When loud , 't is he ! Extatic all , he cry'd : See Israel , see the Lamb of God , design'd To purge your Sins , your heavy Chains unbind ! Him his great Father from the Clouds confest , And I , th' attesting Dove my self attest : He , the Messiah , freely I disclaim , That next to our unutterable Name ! Me , tho unworthy , did high Heav'n prefer , E'er his approach , to be his Harbinger ; That Israel him might with due Honours meet , Unworthy e'en to kneel and kiss his Feet : Tho' after-born , existing long before ; Shou'd we thro vast Eternal Ages soar , His Birth we cannot reach — He still must Live , while I to Dust descend ; His Kingdom and his Glory know no end . He said , agen our Lord himself withdrew , Tho' closely followed by a faithful few : Who learn'd what Arts to use , what Methods take , Others as happy as themselves to make : Envious of none ; more Rivals they desir'd , Each Day , each Hour their Master more admir'd . Thro' Galilee's wide Coast soon spread his Name , His Auditors encreasing with his Fame : Thick rolling Crowds promiscuous far and near , Attend , the way to Life and Bliss to hear : For ev'ry Ill mirac'lous Ease they find , All Maladies of Body and of Mind . An easie Hill there is , whence looking down * Tiberias here , there fair Bethsaida's Town , At equal distance seen ; our Saviour there , Did first entire his Father's Will declare . Well pleas'd , around the plenteous Harvest saw ; And further still t' advance the Sacred Law , Twice six did from his constant Foll'wers chuse , Who might the same thro' the vast Globe diffuse . The Noble , Great and Learn'd he did not take , Poor Fishers most , who on the neighb'ring Lake , In honest Industry their Lives had spent , Equally Ignorant and Innocent : * Barjonas first , still eager to engage In the fair Cause , and first in Zeal and Age ; * Firm as a Rock , he bold our Lord confest , Thence Cephas nam'd , by him who knows him best . His Brother Andrew , of unspotted Fame , The next , both from Bethsaida's Villa came : Thence Philip , who Nathanael did invite , Approv'd an undissembling Isra'lite : Matthew , who freely did the VVorld forsake , Fair Seat , and gainful Office on the Lake , Near proud Capernaum : the lesser Iames , Who justly honourable Kinred claims , With our Lov'd Lord ; Simon , whom Cana names , His Brother Iude — All three did Mary bear To Cleophas : next Iude our Treasurer ; Iscariot from his Birth-place styl'd ; and he , Whom his glad Mother in her Arms did see But half a Birth — We , more than all the rest of that high Grace , Unworthy , fill the last and humblest place : Zebedee's Sons , o' th' Galilean Race . This past , to us he his bless'd Law reveal'd , Which from the Wise and Prudent is conceal'd : What Noble Paradoxes did he teach ? Above what humane VVisdom e'er cou'd reach ; As much beneath his Worth is our Esteem ; Sure never Man e'er spake , or liv'd like him ! He all false Eloquence , all Colours he Of Grecian , or of Roman Sophistry Disdain'd ; nor Popularly low he bow'd , To beg , or steal Applauses from the Crowd : His Truths in their own native Beauty shine , S t. ANDREAS . S t. THOMAS . S t. IACOBVS MINOR . S t. BARTHOLOMAEVS . S t. SIMON . S t. MATTHIAS . Chris●'● Sermon 〈…〉 Deliver'd with Authority divine : They pierc'd the secret Soul where e'r they came , And warm'd each conscious Breast with heav'nly Flame : * Hear Fathers part of what he then express'd ! And , O that you from him wou'd learn the rest ! Our Saviour's Sermon of the Beatitudes , Matth. V. MIstaken men ! He cries , who still complain , * Still search for happiness , but search in vain , For when you dream you 've found it , false as fair It cheats your clasping arms with empty air . * There are who think their Bliss fast lockt they hold , If their strong Chests are fill'd with Ophirs gold : Base vulgar drossie minds , with more alloy Then is that captive wealth they might enjoy ; Which Thieves may steal , which Rust or Fire destroy ; True happiness is always in our pow'r , Beyond the reach of one unlucky hour To rend away , 't is for its self desir'd , While Riches are for something else admir'd , Pleasure or Ease , nor therefore can they be The solid Basis of Felicity . Woe , woe , eternal woe and pain are near To those who only place their Treasure here . Sooner may happiness be found with them Whom for their Poverty the World contemn ; Who , when my Honour and their Conscience call With generous unconcern'dness part with all : If Providence a larger stock affords , Its Gifts enjoy as Stewards , not as Lords : These , rich in Faith , to Heav'n directly tend , Heirs of a Kingdom that shall never end . * Unwary youth which seldom chuses right , Hurry'd by their unbridl'd appetite Rush hot and furious after vain delight And false delusive Bliss — No they 'll not stay Tho' Heav'n call'd back , and Hell were in their way . And can a cheating short-liv'd vitious Ioy , Which ev'n one moments thinking can destroy , Nay that it self . — Say , can it ever be A reas'ning Creatures true felicity ? Ah foolish Boy ! Ah whither wilt thou run ? Why in such headlong hast to be undone ? Thy mirth is madness ; e'r too late return ! And learn how blest are those who truly mourn ; Who mourn their Sins while Life's swift sand do's last , And dear irrevocable moments past : O what a change ! when those whom now they see Spend all their days in thoughtless jollity Shall howl in quenchless Flames ; while such as here Oft wet their Cheeks with a repentant Tear , Oft heave with pious Sighs their working Breast , Of him , whom long unseen they lov'd , possest In Abrahams bosom find eternal rest . * Others , as vain , attempt their Names to raise , Their Lives employ'd in eager chase of praise : Honour , that gawdy Nothing , they pursue , For this in Blood their guilty Hands embrew : For this unhinge the World , and when 't is done By all their long Fatigues what have they won ? What gains , what Trophies but a Blast of Breath , Which seldom lives , tho' lov'd , beyond their Death ? He then who here his Happiness wou'd find As soon may grasp the Air , or track the Wind : The gaudy Fly as soon as hatcht is flown , 'T is in anothers pow'r and not our own : True Magnanimity my Laws impart , But fix it in a meek and humble heart : What lies so low can no rough Tempest fear , But unconcern'd , above , the Thunder hear : Impenetrably soft's a lowly mind Where wrongs glide off and can no Entrance find ; Not kindling into rage when e'r we see The least appearance of an Injury ; Or suff'ring in ill Language wrath t' aspire , Lest Anger 's flames be purg'd with hotter Fire . If wrong'd , all private base Returns decline ; Your Wrath repress , Vengeance is only mine ; 'T is a false Liberty that leaves you free Loving your Friend to hate your Enemy : My Followers must to nobler things aspire , My Laws exalt the humane Nature higher Than e'er before ; if mine your selves you 'd prove Bless them that curse , and those that hate you love ! Pray for their Lives who would not let you live ! As you your selves forgiveness hope , forgive ! This makes you likest God , and all divine , Whose fruitful Rain does fall , whose Sun-beams shine On good and bad promiscuous ; thus you 'll be As far as suits with weak Humanity Above the World , and perfect ev'n as he : Thus wait and you 'll at last the Conquest gain ; When the meek Soul shall over Nations reign . * How few who any true Concern will show For ought but these vain perishing Goods below ! To guard this Life mistaken Man contends , But little for that Life which never ends : How much of Toyl , how much of fruitless pain No more than six small feet of Earth to gain ? How hard for those in this who happy are For t'other World to take sufficient care ? If that neglected , they refuse to know That Benefactor who did all bestow ; Full fed , refuse their stubborn Necks to yield , Loose and unyoak'd fly wanton round the field ; Feasted themselves , despise and scorn the poor , While Lazarus lies starving at their door ; The day , the dreadful day they soon shall see When they in Torments , he in Bliss shall be : One drop of Water then they 'll ask in vain , To cool their panting Tongues in endless pain : But blest are those , such all who wou'd be mine , Who thirst and hunger after Food divine , Whom Heav'nly thoughts and meditations fill , Whose meat and drink 's to do my Father's will , This their first Care , and firmly can repose On him who all their wants and sorrows knows , Be then your care for a good Life exprest , Nor doubt but God will care for all the rest . Why these distracted Thoughts ? Why thus Dismay'd ? Wants he or Pow'r or Love to send thee Aid ? If more he gives , will lesser be deny'd ? If Life , he 'll Food ; if Food , he 'll Cloaths provide . All his Creation of his Love partake , Nor will he ruine what himself did make . Behold the feather'd Nations of the Air Which sing in yonder Trees — how full , how fair , They neither sow nor reap , nor plant nor plough , Yet God provides their Food on every bush and bough : And will He not for you ? Who did inspire Your breasts with part of his own Heav'nly fire . Besides , such anxious thoughts but vex the mind , Which thence can neither Ease nor Comfort find : Nor more for Rayment care ! tho forc'd to go Beneath your Quality , mean , scorn'd and low : What 's not your Crime , no longer vainly grieve , You spite of clamorous Sense must still believe . Look on those lovely Lilies how they grow Thoughtless and free in yonder Vale below ! For all those Robes they neither toil nor care , Nor spin the Web at home , nor fetch 't from far ; Yet Solomon himself , tho' cover'd o'er With Gold and Purple from rich Sidon's shore , Compar'd to these , had mean and homely shown ; His all but borrow'd Glories , their 's their own . He then who thus the fading Herb supplies , Which flourishes to day , to morrow dies , Will he forget his Word and prove untrue ? Has he less kindness , or less care for you ? Injustice and Revenge the World divide , Mistaken Censure , Cruelty and Pride : Blest is the man himself who truly knows , And Mercy , which he hopes , to others shows ; Whose Ioy , the miserable to relieve , Who tasts the mighty Pleasure to forgive : Justly severe when he himself surveys , As candid when he others Actions weighs : Born for the World and not himself alone , He always makes anothers Case his own . Observe that Golden Rule of Equity , Thy Neighbour treat as thou 'dst have him treat thee ! How vain the Glosses foolish men devise ! How do they blend eternal Truth with Lies ! * Traditions teach you , if your Body's pure , Your Mind 's your own , and from all stain secure : Whatever fond Pretences these invent I ask the Heart , nor am with less content : That must be purg'd from Sin , and all divine , Holy and pure , a Temple fit t' enshrine The sacred Dove , who never yet did rest In muddy Soil or a polluted Breast ; Gross Acts in vain you shun , unless you 're free From th' heart's and eye's and hand 's Adultery : Part with that guilty hand , that wand'ring eye , Or soon they they 'll gangreen all , and you must die : Call then the Wand'rers home ! your Self command ! And make strict Covenants with the eye and hand ! Each secret Glance that glows with lawless fire , And kindles in the Soul a loose desire ; Each trembling touch of a forbidden hand By which the sparks into a flame are fann'd , All these avoid , in vain you these wou'd hide From him who them in their dark Causes spy'd Long e'er they were — If him in Bliss you 'd find Rather than sin , be ever lame or blind ! While those who thus their Appetites deny , Half-Martyrs for forgotten Chastity , Bravely repelling every poyson'd Dart , Holy and pure , alike in eyes and heart ; Who thus their eyes , who thus their hearts employ The Beatific Vision shall enjoy ; Which e'n while wandring here shall on 'em shine , In this dark World their Souls still more refine , And fill with Heav'nly Love and Ioy Divine . How many , not content with mortal Fame , * Are eager for an Hero 's sounding name ! Poor Apotheosis ! the God must die And worse , among the Fiends in Torments lie : But happy those who peaceful Triumphs gain ! 'T is the best Empire o'er our selves to reign . O blest Employment ! theirs : O happy state ! Who Peace twixt God and Man negotiate ! Who where they come my peaceful Law disperse , Bear these glad Tidings round the Universe : Ah! wou'd they practise but as these advise How soon the World wou'd be a Paradise ? They must not there expect so calm a Fate ; Peace will , tho' strange , breed War , and Love breed Hate ; Murder and Blood my miscall'd Followers stain , Discord and Spite , and wild Confusion reign : Hell-born Ambition will invade the Skies , And tow'ring Pride and griping Avarice ; Parties and Sects my seamless Garment rend , The Cause their Interest , tho' they mine pretend : Who dare but speak of Peace , they 'll stop their breath , Twixt different Parties ground , or starv'd to death ; As base betrayers of their Cause revil'd , And Sons of Breadth by lewd Apostates stil'd , But tho' cast out , and under-foot they 're trod , I 'll give 'em better Names — they 're Sons of God. However others widely then mistake , And of their Reputations Idols make , Even those , when I require , you must despise , And unto mine , your Honour sacrifice ! In Curses let the World their Malice show , And all their Leaden Thunders at you throw ! Let 'em , ( the kindest thing they e'er can do ) As false Apostles , separate from you ! Out of their Synagogues and Councils hurl'd As Hereticks , and Troublers of the World ; Or as by Priest-craft sly , and juggling skill You 'd fain bring men to Heav'n against their Will. If you like Salt , a cleansing Virtue show , And credit Piety where e'er you go ; If you still Light the World , who when they see Your spotless Life , know what they ought to be ; If evil they , ungrate , for good , return , And you in more than lambent flames wou'd burn ; Now doubly blest if Innocent you are , If causless all for me you meekly bear : Patience too mean a Virtue is , your Choice Be something nobler here ! Exult ! Rejoice ! To Heav'n direct your Songs , your Hymns , your Pray'r ! A double Crown of Glory waits you there ; You first , Triumphant , from the Dust shall rise , And with me ever reign in Paradise : Nor think , whatever Spite and Envy say , I come to show to Heav'n a nearer way Than by Good Faith and Life , t' annul or break One Word my Father did from Sinai speak : I came not to destroy , but to fullfil , To do and suffer my great Father's Will : Each type and shadow now compleat shall be , Hither they tend , and center all in me . What Laws of moral Obligation are , Eternal Truth , your pleasure be 't and care To keep inviolate , they 'll still prevail , Nor pass away tho' the Creation fail : By God's own Hand they were to Moses given , * When thus he them had Thunder'd down from Heav'n . Exod. XX. The Ten Commandments . JEhova speaks , attend with awful Love and Fear ! From Egypts Bondage sav'd , O rescu'd Israel , hear ! I. With me let no false Gods thy Love and Praise divide , * Nor from Heav'ns piercing Eye such Treason hope to hide ! II. * By no Resemblance vain the Godhead dare t' express , who 'll down to Grandchild Ages plague such Wickedness . III. No hallow'd thing let thy bold Sacrilege profane ! Nor take thy mighty Makers sacred Name in vain . IV. Six parts of Time when freely I indulge to thee , Neither forget nor grudg to pay a seventh to me . V. If thou long Life dost hope , and many a happy day , Thy Parent and thy Prince in all that 's just obey . VI. Dy not thy furious Hand in Murders guilty Red : For he that sheds Mans blood , by Man his blood be shed ! VII . Against thy Neighbour's Honour harbor no design , As thou his heavy Vengeance wou'dst avoid and mine ! VIII . Shun Thefts base sordid Sin , and mean unlawful gain , And for thy own provide with honest sweat and pain . IX . What 's false ne'er speak , much less in Courts thy self forswear , But know a greater Iudg looks down and Ey 's thee there ! X. Each Sin in Thought abhor , and not in Act alone * Nor seek thy Neighbour's Goods , contented with thy own ! Let these claim all your thoughts exactest care . To these add Fasting , Alms , and fervent Pray'r . If you desire your Fasts successful prove Fear'd Ills t' avert , or what you feel remove , Not like those Hypocrites distort your Face Who make an ugly Look a mark of Grace : Who with rough Robes and Sack-cloth raze their skin Or cut with Whips , or lance it deeper in , And mortifie themselves , but not their Sin. Your Alms dispense as Stars shoot silent Light Untrack'd and large thro' the dark Realms of Night . In all let no vain Ostentation be . To your good Deeds , no witness ask but me . They shall not pass without a kind regard But at the last Great-Day I 'll them reward . Discreet , yet warm and zealous be your Pray'r And still and silent as the Angels are . Since you a Form for your Direction need Thus let your faithful Vows to Heav'n proceed . The Lords Prayer . O Father of the World ! whose Throne on high Is plac'd in Light above the Crystal Sky , Let all thy works thee their great Lord proclaim , And with loud praises hymn thy sacred Name ! * Let thy dear Son his promis'd Empire gain , And over all th' obedient Nations reign ! Let Sin 's and Hell's proud Kingdom soon decay , And Earth as well as Heav'n their Lord obey ! For our frail Bodies needful food assign , * But chiefly feast our Souls with Food divine . O thou on whose free Grace and Love we live Forgive our Sins as others we forgive ! Save from the Tempter those who trust in Thee , O Save at once from Sin and Misery ! Thy glorious Might no Time or Place restrain , Thou dost , O God! to endless Ages reign ! Thus to the King of Heav'n devoutly pray , Nor that enough , you must his Laws obey ; Else him in Glory ne'r expect to see Nor with vain idle Faith depend on me ! If not your Lord , I can't your Saviour be . Who then themselves my true Disciples show , Not only know , but practise what they know ; Them to wise Master-builders I 'll compare Who in the solid Rock with sweat and care Their firm Foundations lay , the Floods arise And meet new Floods thick pou'ring from the Skies : Th' impetuous Winds from stony Caves enlarg'd With all their dusty Squadrons on 'em charg'd , The House still stands , each vain assault can mock , Nor can they move it , till they move the Rock : But those who with cold Notions are content * Christians alone in Name and Complement ; To foolish Builders them I must compare Who on th' unfaithful Sand their Houses rear : Already , heark ! the whistling storm is nigh ! See the black Tempest pouring from the Sky ! Waves ride on Waves and push each other on ! From the loose Earth the false Foundation 's gone ; The foolish House falls with the mould'ring Shore , And sinks i' th' vast Abyss to rise no more . He said — Still his pleas'd Auditors attend , All thought too soon he his Discourse did end . Which past , he did from the bless'd Mount descend To Cana , whence the other Simon nam'd , 'Mongst Galilean Zealots widely fam'd : There , whilst he at a Nuptial-Feast did dine When Wine they want , he VVaters turns to Wine . Nor far from thence , by pleasant Naims VValls The mournful VVidows Son to Life recalls . Mean while the Baptist did to Virtue press His Voice , loud-sounding in the VVilderness : Censor of Vice , unblemish'd as severe , And as he none did fear , he none wou'd spare : Ev'n Life it self by far too dear he thought If with bare silence or mean Flatt'ry bought : This honest Freedom and plain roughness pleas'd ; Nor rarely wrought a Cure on Minds diseas'd : T●● Water made Wine at Cana of Galilee . Arm'd with Elijah's spirit and holy fire To his Acquaintance Royal Names aspire ; Virtues they wou'd not follow , forc'd t' admire ! Among the rest so often Herod went And heard , he grew almost a Penitent ; With all besides one darling Vice did part , That kept its hold , still festering in his heart : Dishonourable Love , a lawless Flame , Unnat'ral Crime , which Incests fouler name Disgrac'd ; the Cause HERODIAS , fair , but vain , * Whose Lord did in poor Trachonitis reign , And wild Iturea , from whose petty Court Where only bordering Arabs did resort Not long before Herod invites her down To fair Tiberias , his own stately Town : Until his Brother from the Wars return'd , Who , while she him at home half Widdow'd , mourn'd * Thro' stony Fields , and Woods of fatal Yew , Did Bands of roving Ishmaelites pursue : Arriv'd , her Beauties all the Court surprize , Her Brother most , who feasts his wand'ring Eyes On her forbidden Face , thence soon takes fire , His careless Breast soon glows with loose desire : All Arts on her weak Sex , prevail he try'd , Flatters her Vanity , and feeds her Pride : Now do's he stately Masks and Balls provide , With Musicks melting Charms , and now apply The powerful Bait of Courtly Luxury : Her in his Royal Barge wou'd sometimes take , And splendid treat , upon the neighb'ring Lake ; Now her convey to proud Caperna'ms Walls Where , thro' broad Arches Iordan headlong falls : To ancient Cinn'roth , or Bethsaida fair To hunt or walk in lonely Desarts there ; Oft wou'd he gaze , and with a sudden sigh As often — Ah! too happy Philip ! cry ! Why shou'd his envious ragged Walls confine A Treasure ought in Cesar's Court to shine ? Are these the richest Robes he can provide For such a Queen ? This all Iturea's pride ? Trample 'em sordid in the dust , and see If ought Tiberias has more worthy Thee ! Then , costly Babylonian Robes he brings , * And Tyrian Silks , that cloath and ransom Kings : All honour'd to be touch'd by her fair hand , Who Salem and Sebaste might command ; In both his Royal Palaces did stand ; The worst of both to Philip's she 'd prefer * And both were hers , tho' both unworthy her . These Presents she receives , and more than these Without a Frown , — Sure 't was no sin to please ! With well-known Art repell'd , yet did invite , — And wishes she his bounty cou'd requite . But soon recalls that Wish — she had forgot That Herod was her Brother — Think me not , He trembling cries , my Gratitude to show , I 'd gladly give my Crown I were not so — — Or if I am — " Friendship so pure as mine , who can reprove ? " Minds have no Sexes 't is your Mind I love : Platonic all , her Honour he 'll prefer T' his Life and Love , nor wrong his Queen or her . He 'd only ask a wish , an hand , an eye : Favours for which 't was worth the while to dye , And swears in these eternal Secrecy . — What bounds has lawless Love ? Soon headlong hence They sunk to Sin , and thence to Impudence : Bewitch'd with wicked Ioy and stupid grown No measures kept : To all the Court 't is known , Last to his Queen , whom he 'll no longer own ; Whose Father long his peaceful Scepter sway'd At fair Damascus , Zobah him obey'd , * Him Aram's fields , and those wild Troops which stray'd Thro' Geshur's Realm , for Pastures ever green * Renown'd , and the wide wand'ring Hagarene : * To him enrag'd with loud Complaints she fled Against the Rival of her Crown and Bed ; Her and her faithless Lord with mortal Hate She prosecutes , and urges on their Fate ; Whilst her old Father , youthful Anger warms Who for Revenge his fierce Arabians arms . Herods lewd Court 's all silent , or approve With wicked flattery their Princes love ; Till to the Baptist brought by babbling Fame , Whom Zeal to injur'd Virtue did inflame ; Inspir'd with that , he from the Desarts came ; Thence to the Court his steps directly bent , The opening Crowd bow'd lowly as he went ; He past the Guards ; struck with religious fear None durst oppose his way ; approaching near Thro' every Gate and Antichamber past Preventing his own Fame , arriv'd at last To the retir'd Alcove ; he thither prest , Sees the false Charmer negligently drest , Sees the luxurious King lean loosly on her Breast . Fierce Herod rose at the unwonted Noise , And hasty asks with a death-threat'ning Voice And Eyes all flame , what bold Intruder he Who dar'd invade his Princes privacy , And rush on certain Fate ? — Nay rather tell How dares a bold Adulterer rush on Hell , The Baptist firm replies . — No sooner saw The guilty King , but struck with trembling awe Silent he stood confus'd , his Queen the same , With anger pale by turns , and red with shame : So strange a pow'r undaunted Virtue brings , Daring e'en Beauties self and conquering Kings : Hard was the struggle . — Now his nobler Part , His Reason rul'd , and from his Royal Heart Drew sighs of Penitence , Abortive sighs ; Nor sooner were his Tempters charming Eyes Bent on him , but agen he doubtful stood ; Which that curst Spirit , eternal Foe to Good Perceiving , found 't was time himself t' engage , Inspiring Him with Lust , and Her with Rage : Silent the King , thus haughty Herodias said — — Bold Priest — this Insolence shall cost thy Head , Is 't not enough , hast thou not cheated well Who can'st the Vulgar scare with Tales of Hell ? Let them drudge on , dull Virtues Laws obey , But Princes find to Heav'n an easier way . Guards , drag him hence , and him t' his Fate convey . The King arose , with the vex'd Fair debates And her imperious Sentence mitigates : His ent'ring Guards the Pris'ner bids secure And him in strong Macherus walls immure : Fain each brave Warrior wou'd himself excuse , And had they dar'd , th' ungrateful Task refuse ; Fain , for the fearless Pris'ner intercede , Who looks secure of Fate , and bids 'em lead . Where e'er commanded by the Tyrant , they With much regret and slowly , at last obey . Nor after long , as chanc'd , the festal day Of Herod's Birth arriv'd , at regal Bords , As Custom call'd , his Captains and his Lords And all his High Estates invited Dine : The splendid Feast well o'er , in generous Wine Concluded , Royal Musick finish'd all , " Treating their noble Fancies at a Ball : One Daughter , e'er from him Herodias fled Had blest the injur'd Tetrarch's nuptial Bed ; Too plain in her the World her Mother spies , The same fair Face and false deluding Eyes ; Like her , of Slaves she had a mighty band , And cou'd like her , Smiles , Tears and Oaths command ; Like her , sweet Poyson from her Eyes and Tongue Distill'd ; she like an Angel mov'd and sung . Some soft Arabian Tune the Musick play , She at the signal glides as soft away ; Her feet as nimbly as their fingers move , From all that saw , she Wonder , forc'd or Love. The King extravagantly pleas'd , and proud As she her self to hear th' applauses loud So justly on her thrown from every side , Ask , by th' unutterable Name , he cry'd , Ask what thou wilt , nor shall thou be deny'd , Tho' half my Kingdom were the mighty Boon . Instructed by her Mother , but too soon She claims his Royal Word , Nor ought , she said , Ought wou'd sh' accept , besides the Baptist's Head. He struck the Board — Rather than that shou'd fall Take , cruel Maid ! not only half but all My Realms , he cry'd ; If you 'll my Words release , And leave the Holy Man to die in peace ! Inexorable wicked still she stood , Nothing cou'd quench her Thirsty , but guiltless Blood. The Council diff'rent suffrages divide , Some Love engag'd , fair Murdress ! on thy side ; Some pure Revenge — He at the Court did rail ; Some hers , because they thought she wou'd prevail . A generous few there were , who tho' he 'd sworn , His Oath unlawful thought , but over-born Are lost i' th Crowd — The King himself gives way , And bids his Guards the Damsels word obey . Scarce with long search they found a Villain , who Was black enough the horrid work to do ; Whom from the Dungeon when the Baptist spy'd , Warn'd he that moment must for Death provide , Long since that bus'ness is dispatch'd he cry'd , That I was mortal born , I ever knew ; And since this Debt's from all to Nature due , The sooner paid the better , gladly I In Gods fair Cause , and injur'd Virtue 's die : Nor if o' th' Edg of Life our Souls can see Within the Realms of dark Futurity , Shall long my guiltless blood unpunisht be . I see th' Arabians from their Quivers pour O'r Galilee a dusky deadly show'r ; I see — The ugly Headsman will afford No longer time , his unrelenting Sword Soon stop'd his breath , an easie way it found ; And Blood and Life at once gush'd from the ghastly wound . His Head they to the Feast in triumph bear , With joy receiv'd by false Herodias there ; Who , lest they should delude her Cruelty , Wipes his man bloody Face , and cries 'T is he ! Now saucy Censures at thy betters fling ! Now , if thou canst , preach on , and scorn a King ! Short-liv'd her wicked Ioys base triumphs were , For in the midst a panting Messenger With dust all cover'd , Terror and surprize And hast and danger in his Face and Eyes , Thro' the thick Circle pale and bloodless springs , And from the Borders dismal Tidings brings ; That Aretas with his Arabian bands Passage obtain'd thro' wrong'd Iturea's Lands , Jordan's small streams had near Cesarea pass'd , And all the higher Galilee laid wast With Fire and Sword ; to whom strong Abel's Town Their Gates had open'd , marching Conq'ror down Thro' old Zaanaims Grove to Kedesh near , Which with high Ramah , struck with panic fear Prepar'd to yield — Tho' Guilt in Herod's Eyes Fear in his Face , to Arms , To Arms , he cries ? With speed the bold Invader meet , before He march too far , his Troops shall rove no more ! His Forces then from proud Sebaste draws , And strong Macherus , which th' Arabian aws Wide-wandring thro' Baara's distant Vale ; * From Carmel's Mount and Hermon's fruitful Dale : With his own Troops his pow'rful Treasure brings Of Ishmael's Race , Auxiliary Kings From Jordan's Eastern side , and now cou'd boast Had Heav'n stood still , a formidable Host : Ev'n Heav'n it self to bribe t' his side he 'll try By unbecoming aukward Piety ; By mighty Gifts he to the Temple sent , And more than all — he promis'd he 'd repent . In hast a Corier to the Prison sends , The Baptist's body to his mourning Friends He bids be strait deliver'd , him t' inter ; And he with Tears wou'd wash his Sepulchre : Thro' the thin Vizard all with ease perceiv'd , His penitence , nor Earth , nor Heav'n believ'd ; Loaden with Curses to the Field he went But more with guiltless blood — You know th' event ! His swift Retreat , his num'rous Army broke , The Day and Honour lost without a stroke . All this did babbling Fame t' our Lord convey Who with his Twelve at rich Caperna'm lay , While the great Baptist his Disciples mourn'd , Till Herod , furious to the Court return'd ; Then with wise Caution , no unworthy Fear , Seeks a more safe Retreat in Desarts , near Bethsaida's wealthy Villa , where before * He did , in Heav'nly Wisdoms sacred Lore , Instruct his Auditors — Thither he went With his lov'd few , and the calm Moments spent , In thoughts of that great Work to which design'd , And all the wond'rous Things were yet behind . The End of the Fourth Book . NOTES ON The LIFE of CHRIST . BOOK IV. 1. 'T IS pleasant when the rugged Storm is o'er . ] The Hint was taken from that of Lucretius , — Suave mari magno turbantibus aequora ventis , &c. And tho my Thought want of the Finess of his , I think it has also less Ill-nature . 52. Hail , Son of God! announc'd , confest , approv'd ! ] I was so well pleas'd with the Song of the Angels in Milton , on the same occasion , that I had a desire to try what I could do in that sort of Verse ▪ tho I have but one Precedent of introducing Blank Verse into a Poem compos'd of Rhimes , and that is in the famous Art of Poetry , done by a Person of Quality in our own Language , and how I 've succeeded in 't must be left to the Reader . 111. Hell's Principality thou shalt destroy . ] So Mr. Mede interprets the Seed of the Woman's Bruising the Serpent's head ; where he adds a pretty Observation of a certain Author , That there 's not only a certain Impression of Fear on the Serpent , at the sight of a Man , which makes him run away , unless forc'd to fight for his Life , which he does with a particular Care of his Head ; but which is more remarkable , that a naked Man frights him much more than one that 's cloath'd , as if he still retain'd some Idaea of his first Enemy . 167. An easie Hill there is , whence looking down , Tiberias here , there Fair Bethsaida 's Town , &c. ] Some place this Mount of the Beatitudes between Tiberias and Bethsaida : others East of Bethsaida , nearer Capernaum . Tradition agrees with the former Opinion , the People of the Country shewing to this day a little Hill thereabouts , which they call Our Lord's Table ; and which the Pilgrim , who saw it , says , is neither very large nor very high . And this Opinion I chuse to follow . 178. Equally ignorant and innocent . ] Undoubtedly our Saviour might have chosen his Apostles all learned Men ; but he had great and wise Ends to the contrary , namely , to humble the Pride of Man , and convince him that neither Birth , Learning , nor any other external Advantage , are so acceptable to him as Vertue and Innocence . And besides , to obviate such Objections as he well knew would , in after Ages , be made against his Religion ; since 't was an impossible thing for such simple and illiterate Men , as his Apostles , to compose so excellent a System both of speculative and moral Truths ; nor could they have them any where but from Heaven . 185. Thence Philip , who Nathanael did invite . ] It 's generally thought Bartholomew and Nathanael were the same ; there 's little to be said for 't , and nothing against it . However Nathanael had the more treatable Sound , for which Reason I rather chose it . 187. Matthew , who freely did the World forsake . ] Levi and Matthew the Publicans , are generally thought the same . 189. — The lesser James — Who justly honourable Kindred claims — With our lov'd Lord. ] He 's called Iames the Less , as is conjectured , from his Stature ; and the Brother of our Lord , Gal. 1.19 . because his Kinsman after the Jewish Idiom . 214. Hear Fathers , part of what he then exprest . ] I can't say I 've wrought in every particular Passage of this best of Sermons , as 't is left us entire in fifth , sixth , and seventh of S. Matthew , and some Fragments in others of the Evangelists , being a compleat Summary of our Saviour's Law , at least , as far as practical Truths . But I think I 've not omitted many things remarkable in my Paraphrase upon it , endeavouring to give , as near as possible , the utmost and largest Import of every Expression in the particular Beatitudes ; under each of which I 've rank'd what seem'd reducible to it in the following Verses and Chapters , adding the contrary Woes , from St. Luke's Gospel . 217. Still search for Happiness . ] 'T is obvious to observe , as Grotius and others upon the Place , that our Saviour begins his Discipline with the Search after true Happiness ; going higher than any Philosopher ever did before him , not fixing it in any wordly Enjoyments , Pleasure , Riches , Honour , &c. but rather in a Contempt or Indifference for them ; nay even in the Want of them , in Poverty , Infamy , &c. if God's Providence think such Circumstances best for us ; all which trifling Inconveniences , he asserts were so far from being Impediments to a good Man's felicity , that he carries his Followers even beyond the Indolence of the Stoics , bidding 'em exult and rejoice under 'em , on consideration of the divine support in this Life , and eternal Retribution in a better ; and this he asserts in several Paradoxes directly opposite to the generally receiv'd Sentiments concerning Happiness . 220. There are who think their Bliss fast lock'd , they hold , &c. ] The most generally receiv'd Notion of Happiness is , that it consists in Riches , the contrary to which is prov'd , both from the Baseness of such an Opinion , and by applying several Properties of the Summum Bonum , none of which agree with 'em : Certainty , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or having it in our own Power : Durableness and Desireableness for themselves and no other further good . 'T is therefore rather fix'd in Poverty ; the sence of which none has given better and closer than our own incomparable Hammond , who thus in his Paraphrase , Blessed are they , that , how high soever their condition is in this World , are yet in Mind , Affection and Conversation , humble and lowly ; and when they are in worldly Poverty , bear it willingly , and not only of necessity : for to such belongs a Kingdom , &c. 241. Unwary Youth , which seldom chuses right , Rush hot and furious after vain delight . ] The next common Mistake concerning true Happiness , is of those who place it in worldly Pleasure ; which our Saviour obviates in his second Paradox and Beatitude , Blessed are those that mourn , for the meaning of which Mourning , vid Grot. in loc . 263. Others , as vain , attempt their Names to raise , Their Lives employ'd in eager chase of Praise . ] A third sort of Men expect their Happiness from worldly Fame , Honour , Praise , or things of that nature . These , if I mistake not , our Saviour opposes in his third Beatitude , Blessed are the meek . I know Grotius thinks the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meek here mentioned , are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he says they are in Aristotle , to the Passionate and Angry : Others , that such are meant by them as are not covetous of Revenge , but by the Sweetness and Temper of their Minds endeavour to oblige all Men. And accordingly , De Dieu , that they are here opposed to the Proud , and signifie no more than the Humble . However , if Meekness and Humility be here required , and the contrary Vices Pride and Revenge forbidden , the Causes and Effects of those Vices must be also included , and what can those be but an immoderate Desire of Fame , Praise , Glory , &c. Under which Head I 've wrought in most of the Precepts in the following Verses , relating to Meekness . That of not calling our Brother Racha , ( I think much of the same Import with our English Sirrah ) in v. 283. Nor suffering in ill Language , &c. ] An Elevation of the Christian Doctrine , as Dr. Hammond observes , far beyond the Heathen Theology ; Homer introducing one of his Goddesses , nay Minerva her self , who should have had more Wisdom , encouraging Achilles to rail heartily at Agamemnon , tho he was not to strike him , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 302. How few who any true concern will show , For ought but these vain perishing Goods below . ] After removing these three former mistaken Notions of Happiness , our Saviour proceeds to establish a better , Blessed are they that hunger and thirst after Righteousness , &c. Who , as Spanheim explains it , being conscious of their own want of Righteousness , do most earnestly desire it . Iustice or Righteousness here mentioned , being , according to Grotius , A general , or Cardinal Vertue , implying all the rest , namely , whatsoever is grateful or acceptable to Almighty God. They shall be filled , they shall obtain what they pursue , says Hammond , and be satisfied in it . To this Beatitude is opposed the contrary Woe in S. Luke , Woe to you that are full , for you shall hunger . In the former Hunger and Thirst , Grotius and others think , is included , such a Desire after Piety and Vertue , as makes Men willingly or patiently undergo Hunger , Thirst , and all other Inconveniences , in order to obtain them . And under this Head I 've inserted several of our Saviour's Lessons concerning Resignation and Contentment . 360. Blest is the Man , himself who truly knows , And Mercy , which he hopes , to others shows . ] The Fifth Beatitude , Blessed are the merciful ; which consists , as Walker explains it , in shewing all Mercy and Compassion to our Neighbours in their Necessities ; further explained ver . 44. and in chap. vi . 12 , 14 and vii . 1 , 12 , &c. 372. Traditions teach you , if your Bodies pure , &c. ] The Sixth Beatitude , Blessed are the pure in heart , for they shall see God. They , says Hammond , who defile not the Eye of their Soul , with worldly or fleshly Lusts : and as another , who do not only subdue evil Deeds but evil Desires . In opposition to the false Glosses of the Pharisees ; who , it seems , taught their Followers , that if they abstain'd from outward Acts , they might think what Ill they pleas'd : and it 's plain , Iosephus , who was a Pharisee , was of this Mind : and David Kimchi not only defends it , but wrests Scripture to that End. Now the Blessing promis'd to those who are thus pure in heart , by our Saviour , is , that they shall see God ; not only by knowing his Will here , but in the Enjoyment of the Beatifical Vision , to all Eternity : as Spanheim , Br●gensis , and Walker , tho I think the Old Man , last named , goes a little too far , when he says , " Looking even upon a Man's own Wife , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a breach of this Purity of Heart , and will exclude out of Heaven . 404. Are eager for an Hero 's sounding Name . ] The Seventh Beatitude is , Blessed are the Peacemakers ; " which is plac'd , says one , in the Zeal on all occasions of " making and preserving Peace . First , negotiating the Peace of all men with God , which was the Apostles Employment . And Secondly , procuring by all means , the Peace of Men among themselves : for this reason putting up Affronts , and suffering Injuries . This Character and Employment , should , without doubt , belong eminently to the Governours and Doctors of the Church , who ought especially to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Light of the World , and Salt of the Earth , and to teach Men to keep God's Commands ; but this not excluding private Christians . The Reward of these Peacemakers is , they shall be called [ shall be ] the Sons of God : like to God , says Hammond , as Children to a Parent ; being already , as the Apostle says , Partakers of the Divine Nature : true Heroes or Sons of God ; which Title was vainly affected by the great Men among the Heathen , and sought , not by Peace , but by War and Bloodshed . 453. You first triumphant from the Dust shall rise . ] There was a Notion , as Dr. Hammond , Dr. Sherlock , and others observe , generally received by the Primitive Christians , that the Martyrs , nay , some extended it as far as the Confessors and eminent Saints , should , immediately on their deaths , enjoy the Beatifick Vision . But there was another Point also generally among 'em , concerning the same Persons , that they should rise before the rest of the Dead in the Day of Iudgment : whence that Suffrage in their antient Liturgies , ut partem haberet in Resurrectione prima , for a part in the first Resurrection . 468. When thus he them had thundred down from Heav'n . ] The Commandments were first spoken , and so are properly the Decalogue , or Ten-Words , after which they were written in the 2 Tables , first by God , and then by Moses ; Deut. 5.22 . I know not whether I ought to make any Apology for inserting here all the Commandments , which our Saviour does not ; but considering he mentions them all in general , nay several in particular here , and most of the rest in other places ; considering these things I say , there needs no great Poetical Licence for my bringing them in all together . 472. Nor from Heav'ns piercing Eye such Treason hope to hide . ] Wherein I have given the sence of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or before me in this Command . 473. By no resemblance vain , &c. ] By the word resemblance I endeavour to express the force of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is so comprehensive , that all the Image-Worshippers in the World can never get clear on 't ; and there is no way of answering it , but by setting their Index Expurgatorius to work upon 't , and razing it quite out of the Commands : Nor need we wonder they do so with the Words of good Men , when they begun with those of God himself . 474. No hallow'd Thing let thy bold Sacrilege profane . ] The best Commentators conclude , that Sacrilege is forbidden in this Command ; or the Violation of all holy Persons , Places , and Things , as well as the Tremendous Name of God , by a false or vain Attestation of it . 480. Thy Parent and thy Prince , &c. ] That Political and Ecclesiastical Parents , as well as Natural , our Governours in Church and State , are here included , as well as our Fathers and Mothers , I think all assert , who have written upon this Command : And 't is observed , the Promise annexed to it , is repeated in the New Testament by the Apostle , as assuring the followers of Jesus , that the Obligation was not ceas'd either on Gods part of ours : And I really believe that Blessing of long Life , on Obedience , seldom fails : I speak particularly as to Natural Parents . As well as all the rest , even Temporal Blessings , with which Providence does ( according to the Observation of considering men ) almost constantly favour the Piety of Obedient Children ; whilst on the contrary the Impious Undutiful seldom or never scapes in this Life some Exemplary Severity from the Impatience of the Divine Justice . 489. Each Sin in Thought abhor . ] This seems to be one of those additional Explanations ( if I may be permitted to use such a Phrase ) which our Saviour made of the Old Law , contrary to the Doctrine of the Pharisees before mentioned . 508. Since you a Form for your Direction need . ] The Apostles did need a Form , otherwise they 'd never have ask'd it , [ " Lord , teach us to pray ] or at least our Saviour wou'd not have given it , who does nothing in Vain . For it 's true enough , that those who are wiser or better than the Apostles , may do without it . That our Saviour gave the very words to his Disciples , and requir'd them to make use of 'em in that very Form , Mr. Mede proves , I think unanswerably , in his excellent Works . Further , what Grotius affirms of this Prayer is very remarkable ; " That the Form was not so much conceiv'd in Christ's own Words , as compiled by him out of what was most laudable , out of the Old Euchologies or Liturgies of the Iews ; so far was he from any Affectation of unnecessary Novelty : Adding a curious Collection of all the particular Petitions , and most of the very words of that Prayer , from those old Forms of theirs . Nor sure , can any think the Rabbies wou'd since have inserted 'em , had they not been there before . The Collection he gives is to this effect ; Our Father which art in Heaven , hallowed be thy Name , O Lord our God , and thy memory Glorifi'd , both in Earth below and Heaven above ; ( out of Sepher Zephillim , Lusitan . p. 115. ) Thy Kingdom reign over us both now and for ever , ( Sepher Hammustar . 49.1 . ) Forgive and pardon them that trespass against me , ( Com. in Brike Avoth . 24. ) Lead us not into the hand of Temptation , but deliver us from Evil ; ( Sepher Hammustar . 9.12 . ) For thine is the Kingdom , and there shall reign gloriously for ever and ever . Amen . ( Id. Ib. ) And the same Observation has been made by our Lightfoot , Gregory , and others . 514. Let thy dear Son his promis'd Empire gain . ] To explain this , take a remarkable passage out of a Latin Catechism printed here in England in King Edwards time , for the Use of the Protestants . On the Explanation of this Petition , Thy Kingdom come , ( the Author goes on in this manner ) ; Adhue enim , &c. For yet we see not all things put under Christ. We see not how the Stone should be cut out of the Mountain without Hands which broke in pieces and reduced to nothing the Image described by Daniel . How Christ , who is the true Rock , should obtain and possess the Empire of the whole World , which is granted him by the Father , nor is Antichrist yet destroyed . Whence we yet desire and pray , that these things may in due time come to pass . 519. But chiefly feast our Souls with food Divine . ] Tho they must have an excellent Art at Wiredrawing Consequences , who can prove Transubstantiation out of those words , even supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here should signifie Supersubstantial ; yet all grant , that under this humble Form , wherein we expresly beg for Bread only , are included all Necessaries for Soul and Body , the chief of which , our Saviour himself , or his blessed Assistance and Presence by his Holy Spirit , which was ignorantly desired by those who said , Lord evermore give us this Bread. [ Christians alone in Name . ] Indeed they were not then Christians so much as in Name , being first so called at Antioch , as the sacred Writings tell us . However 't is but a common Prolepsis , like Virgil's Lavina Littora . 578. Whose Lord did in poor Trachonitis Reign — And wild Iturea . ] Herod the Great , as Ioseph . De Bell. Iud. Lib. 1. in his last Will appointed Archelaus King in his room , Antipas Tetrarch , and Philip Lord of Trachonitis : Which Testament of his was thus altered by Augustus , ( Ioseph , Lib. 2. Cap. 4. ) Archelaus had half the Kingdom , with the Title of Ethnarch ; his Dominion containing , Iudaea , Samaria , and Idumea : Herod Antipas was Tetrarch of Galilee ; his Brother Philip of Batamea , Trachonitis , and Auranitis ; the yearly Incom of all together , as Iosephus tells us , coming but to an Hundred Talents . 585. Thro' stony Fields and Woods of fatal yew , Did Bands of roving Ishmaelites pursue . ] Strabo gives an account of the wild and savage Temper of these Itureans , calling them by no better a Name than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either Rogues or Vipers , and describing those Parts full of Caves , Woods , and inaccessible Mountains , so infested with Robbers , that the Romans were forced to keep constant Guards there , for the security of the Country . They were , it seems , excellent Archers both in Iturea and Trachonitis ; the Bows of the first being famous as far as Rome ; whence that of Virgil , — I●ureos taxi torquentur in arcus . And Iosephus tells us , that Gratus the Roman General conquered the Thieves that wasted Iudaea , by the help of the Bowmen of Trachon . Bell. Iud. Lib. 2. Cap. 8. He also gives a pleasant account of this poor Prince Philip , That he used to have his Seat of Iustice carryed about with him wherever he went ; tho he gives him withal such a Character as he cou'd not his wealthier Brother : For he says , he was a just and honest Man. 610. Then costly Babylonian Robes he brings . ] These were accounted the richest wearing among the Eastern Nations , generally appropriated to Royal Persons ; as Fuller in his Description of the Iewish Garments . Hence Achan coveted the Babylonish Garment at the taking of Iericho . 614. Who Salem and Sebaste might command . ] Herod had several noble Palaces , that at Ierusalem near the Temple , another at Sebaste or Samaria . Joseph . Ant. Iud. Lib. 15. Cap. 11. 639. — At fair Damascus , Zobah him obey'd , — him Arams Fields , &c. ] One Aretas , we are sure , was King of Damascus not long after our Saviours time , who is mentioned in the Acts of the Apostles . That one of the same Name ( who was Herods Father-in-Law , ) was King of one of the Arabia's , Iosephus tells us ; and that his Daughter fled from Herod to her Father , about the matter of Herodias ; for which reason the Old angry King entred his Territories , and gave him Battle , wherein Herod was worsted , his Army forsaking him ; which , the same Author adds , the People look'd on as a Judgment on him , for his cruelty against the Baptist. All this is Fact ; and I have , to mend the story , clapt two Kings into one , or given one a little larger Kingdom than the Map will allow him ; 't is now of no great Concern , nor I believe will any of the Princes thereabouts be angry at the lessening their Borders . 693. And him in strong Machaerus Walls immure . ] Some say S. Iohn was Beheaded in Machaerus , others in Sebaste . Iosephus seems to be for the former , in his Antiquities , Lib. 1. Cap. 10. Concerning which , honest Ludolfus tells a right wonderful Story ; That Herodias caus'd S. Iohn's Head to be brought to Ierusalem , and cautiously Buryed there , near the Palace of Herod , being afraid lest the Prophet should rise again , if his Head and Body shou'd have been bury'd together ▪ All the Questions , how this Passage came to be known , which cou'd come out by no less than 〈◊〉 Inspiration ? and for it seems it 〈◊〉 for he goes on , " This Head was afterwards found by the Monks , to whom the Blessed Baptist appear'd , and reveal'd the place where they had bury'd it . 724. Tho half my Kingdom were the mighty Boon . ] So those poor Proselytes affected to Talk , apeing the Magnificence of the old Eastern Kings . And because Ahasuerus thus complimented Hester , Herod must say the same to the Daughter of Herodias , tho his whole Kingdom , I suppose hardly as large as one of the others , Twelve Hundred and Seven and Twenty Provinces ; his whole Ann●al Revenue , as Ioseph●● tells us , amounting but to 200 Talents . 776. — Strong Abel 's Town . ] Abel-Bethmaacha was a strong Town near the North Borders of Galilee , into which Sheba threw himself when pursu'd by David's Army . 786. Wide wandring thro' Baaras distant Vale. ] Iosephus says , Herod kept a strong Garrison in Machaerus to bridle the Arabians ; just against which was the famous Valley of Baaras , for the Wonders of which , that Historian has been so much Talk'd of . 812. Bethsaida 's wealthy Villa . ] 'T is sometimes called a Village , at others a Town or City , tho if only a Village , large enough , according to Iosephus , who says , every Village in Galilee , even the least of them , contained 15000 Inhabitants ; ( but sure there must be some mistake in the number ) . This Bethsaida he says , was for the pleasantness of it , erected into a City , and called Iulias : But let it be then what it wou'd , our Saviour's woe is now accomplish'd against it , and 't is reduced to its first Original , a Lodg in the Wilderness ; nothing thereof now remaining , as Travellers tell us , besides 7 or 8 scatter'd Cottages , which scarce deserve the Name of Houses . THE ARGUMENT OF THE Fifth BOOK . THE Apostle proceeds and relates the Miracle of the Loaves , at which the Multitude surpriz'd , would again have forc'd our Saviour to accept of the Kingdom ; but he retires from them , and continues all Night praying in one of the Proseuchae or Oratories of the Iews , having sent his Disciples cross the Lake towards Capernaum ; whom he overtakes , walking on the Sea , before it was Day ; the Disciples being affrighted , till knowing his Voice , St. Peter leaves the Ship and goes towards him , who , when ready to sink , supports him , and entring the Ship , they immediately land between Bethsaida and Capernaum ; to the latter of which our Saviour goes with his Disciples , being followed by the Multitude , more for Interest than Devotion . His Sermon to them , in the Synagogue , on that Subject , and Discourse concerning eating his Flesh and drinking his Blood , at which , the Iews being offended , many of his Followers forsake him ; and upon his Apostles Protestation of Fidelity , he prophesies that one of them should betray him . He cures the Son of Chuza , Herod's Steward , when desperately ill of a Fever , on which he himself , who had before been an Herodian , became his Follower , with all his House . The Miracle of the Centurion's Servant , Simon 's Wife's-Mother , and the Paralytick , at Capernaum ; and that on Blind Bartimaeus , at Jericho . Going up to Jerusalem , he cures one that was born Blind , curses the Fig-tree ; the first time purges the Temple of Buyers and Sellers , and cures the infirm Man , at the Pool of Bethesda . The Apostle next recites several of his Parables , that of the wicked Judg , and importunate Widow , the cruel Servant , the rich Miser , the Pharisee and Publican , and , more at large , that of the Prodigal Son ; which newly finished , Chuza , who was an Acquaintant of Gamaliel's being in Town against the Passover , comes to his House , brings his Friend the Centurion with him ; where finding St. John and the other Disciples , whom he had formerly seen in Galilee , he desires a fuller account of the Mysteries of the Christian Faith , and the Person of our Saviour . This the beloved Disciple agrees to give him . Whose Preparations for it conclude the Fifth Book . THE LIFE OF CHRIST : AN Heroic Poem . BOOK V. THUS far , attent , and pleas'd the Fathers hear , Nor any signs of weariness appear ; Tho' half the day was past , and Sol had driv'n His flaming Coursers to the top of Heav'n : Th' Apostle paus'd , his Hearers cou'd not stay But urge him on , impatient of delay ; What yet behind more earnest press to tell , Nay not t' omit one Word or Miracle : Who thus proceeds — Nor long our Lord conceal'd Lay there , e'en more by his Retreat reveal'd ; As the Suns Face is with more Eyes survey'd , When veil'd in an Eclipses dusky shade : Where he himself and his lov'd Twelve repos'd Some Shepherds to the neighb'ring Towns disclos'd , * They flock by Thousands and the Saviour found , As him the Twelve , they them encompass round : Where on an easie Hillock rais'd he taught , At once instructs , and cures who e'er were brought : * With him the Multitude unweary'd stay Till length'ning shadows show'd declining day . When the Disciples hasten'd them away From the wild Desart , where with Hunger prest And Travel tir'd , they 'd neither Food nor Rest : Compassionate our Saviour casts his Eyes Amidst th' expecting Crowd , and thus replies : And shall we so unhospitably use Our Guests ? a short Refreshment them refuse ? Whom if the Night and Hunger joyn'd oppress , They 'll faint and perish in the Wilderness ? Rather let 's all our own small Stores impart , Presented with a cheerful face and heart . When frugal Philip and wise Andrew cry'd , Whence shall we Bread for such vast Crowds provide ? Five Loaves our stock , to which we chanc'd to take Two Fishes , lately angling on the Lake . Give what you have out of your narrow store Our Lord , rejoyns , nor I , nor Heav'n ask more : Be 't yours t' invite and place the Company , Dispose of them , and leave the rest to me . This with his wonted Majesty he said , And they with faith and wonder mixt obey'd : Five Thousand Souls tho' we unreckon'd pass The weaker Sex and Age , upon the Grass , Which plenteous flourish'd there , discumbent laid For their great Benefactor 's bounty staid : Whom whilst half-fainting him intent they ey'd , We in a hundred different Troops divide : * Then in those glorious Hands the Food he takes By which what e'er he please , what e'er he please he makes ; * His hands and eyes at once to Heav'n he rais'd From whence all good , and the great Giver prais'd : Then blest , and brake , and gave — A strange surprise Seiz'd all , nor cou'd we trust our hands or eyes Till tast assisted — we from him receive And to th' astonish'd Crowd around us give * Both Fish and Bread , a welcom humble Treat , * Each wond'ring Guest with Thanks and Praises Eat : Still unexhausted our miraculous store , Till all the Company suffic'd give o'er ; When , as he bids , what still amaz'd us more , Gathering the broken reliques of the Feast , We saw the Wonder like the Loaves increas'd : Twelve empty Baskets in the Vessel lay Wherein we Fish from place to place convey : * For these t' our Mates on Shipboard left we call , And with the wond'rous Fragments fill'd 'em all : Loud shouts the People gave which shook the Ground , Tabor and Carmel's distant hills resound : In grateful Songs spread the soft Sex his Fame , " And teach their stamm'ring Babes to lisp his Name : The Men in frequent knots together crowd , First whisp'ring , murm'ring then , then speak aloud : The Heathen Yoke why shou'd they longer wear , Proud Herod and th' insulting Romans bear , When Heav'n had sent 'em a Deliverer ; Who all their Wounds cou'd cure , their Wants supply , Nay e'en their Lives restore , if in his Cause they die ? Greater than Moses's self , by him foretold , And all the holy Messengers of old : That Greatness whence he learnt a Crown to scorn Declares he for a Crown was only born : We 've Force enough , a greater Army we * Than joyn'd at Modin the brave Maccabee : No longer his injurious modesty Let 's suffer thus to hide his worth in vain , And thus defraud all Israel of his reign . First for Tiberias under him we 'll go , Samaria next our Princes pow'r shall know ; And next Ierusalem , where stronger grown , We 'll fix him on his Father David's Throne : Wrought to the height they Palms and Garments bring , Hail promis'd Prince they cry'd , hail Israel's King ! Their dang'rous kindness quickly drives him thence , Against a Crown , Flight's only his defence : Of this far more than all his Foes , affraid ; By hast'ning night at once , and the thick shade Favour'd , he scap'd , and did himself convey T' a place remote where oft he us'd to pray ; * Wall'd on the sides , as custom is , to yield A shelter from wild Beasts that range the field : Wide ope ' to Heav'n , unless by chance 't was found With pleasant Trees , like some fair Arbor crown'd , By pious Industry thick planted round : Here stay'd alone , till night began to wear , * In Meditation , holy Hymns and Pray'r : Mean while the chosen Twelve at his Command Directly steer for rich Capern'um's Land , Where with Bethsaida's pleasant Coasts 't is joyn'd . Long had we rov'd and beat it in the Wind , But yet with all our labour made no way ; And now shrill Cocks foretold th' approach of day * Which glad we heard , tho' yet no beam of light ; All Sea-marks hid in the tempestuous night : Still wrought the Waves , the Bark so rudely tost , Our Lord not there , we gave our selves for lost : The Mast came close by th' Board , the Helm was gone ; An useless hulk we lay , and sloated on , As the Waves pleas'd , 't was vain we thought to strive , Nor cou'd two Glasses more expect to live : * Some Rafts , and Boards provide , some ready stand To quit the Ship and try to reach the Land ; Then of each other our last farewel take ; — When sudden , thus concern'd , Barjonas spake ; Or my Eyes fail me , Mates ! or on the Lake Something approaching to the Ship I see : We look'd , and all in the same thoughts agree . Forward it mov'd , in humane Form appear'd , Till with us close came up ; anew we fear'd Some danger worse than death — still nearer view'd Some horrid Spectre 't is , we all conclude ; Which when we at the very Poop perceive , We with loud Shreeks prepare the Ship to leave ; While crowding to the Stern in hast we fled Distinct th' Apperance spoke , and thus it said : — " Courage my Friends ! me still at need you 'll find ! " 'T is I my self — Give these vain fears to th' Wind. The dear lov'd Voice we heard twixt hope and fear , Yet hardly durst believe our help so near : When Cephas thus , if Lord thy Voice it be Agen let 's hear , and bid me come to thee ! Agen he spake , whilst rapt in Ioy we stand , And mild , invites him with his Voice and Hand ! Away he springs on the wide watry field , Solid as Rocks the Waves refus'd to yield : With daring feet thro' paths unknown he goes , And rises as the rolling Surges rose : But when he saw the surly Ocean frown , The hollow hanging Waves look lowring down , He in a dreadful Vale , the Seas and Night Conjoyn'd to intercept our Saviour's sight ; The Storm more fierce , the Winds obstruct his race , And dash the twisted foam against his Face ; Surpriz'd with fear he felt the slipp'ry Wave Sink underneath , and cry'd — O Master save ! He heard , and did his want of Faith upbraid : He heard and sav'd , but asks him , Why affraid ? Whence he so soon cou'd so forgetful prove , And whether he distrusts his Pow'r or Love ? Then to the Ship receiv'd — We knew him all , and all our Lord adore , And the next moment safely reach'd the shore : * Nor long upon the sounding Beach we walk'd And of the various fears and dangers talk'd That dreadful night escap'd , e'er welcom day * Did o'er sweet Hermon's Hill its beams display : To meet the Sun on a warm sandy Bed Fronting to East our Nets and Cloaths we spread ; These quickly dry'd , thence to Capernaum went , To whose fair walls his steps our Saviour bent : But e'er we reach'd the Town , as back we threw Our wand'ring Eyes the pleasant Lake to view , We saw the Western side thick cover'd o'r With Ships and Men , we saw the cluster'd shore Grow thinner by degrees , till black no more Its Face appear'd , but a fair prospect yields ; Here ragged Rocks and Sands , there verdant Fields ; Whilst the green Sea as late the crouded strand Is blacken'd o'r like some well-wooded Land : So when their way a flight of Locusts takes From Lubims wild and Chelonidian Lakes ; * While Mizraim's Sons their sacred Ox implore And trembling see the Plague wide hov'ring o'r ; So when the Westwind clears their reedy Shore , * Their Fields do's of their straggling Squadrons sweep , Precipitating in the Arabian deep ; * So looks the Gulph , when they a period find * To their long Voy'ge , and driven by the VVind Almost from Shore to Shore , their Bodies spred , Changing the Sea to black which once was red : So lookt the Lake , when from the distant side Under a gentle Gale their Oars they ply'd , The Wind ver'd round to VVest , at once they sweep With equal numerous strokes the angry deep ; At once their secret liquid way they find , And leave alike long closing paths behind ; At once their Vessels cut the yielding Sand , They at Chorazin or Caperna'm land : Where soon surpriz'd , our Lord again they found , For well they knew he cou'd not coast it round By Land thro' fair Bethsaida's bending Shore , Nor Boat , with winged Sail , or Fin-like Oar To waft him cross , his own put off before . Solicitous they ask him , when and how He thither came ; who with a steddy brow Thus answers them severe , " If I shou'd tell This would no more than the last Miracle Convince your unbelief — Too well I see You rather seek the wond'rous Loaves than me : Fond Men ! employ not thus your fruitless pain The miscall'd Goods of this false VVorld to gain ! Why so much toil and care for per'shing meat , And why no more for what th' Immortals eat ? With this I all my faithful Foll'wers cheer , To scatter this my Father sent me here , And seal's with Miracles ; this you 'll receive If you his words obey , and mine believe . The indocil Croud more VVonders still desire , New Signs from Heav'n , yet more august and higher : Nothing but Manna pleases , that they fain Wou'd tast , their stiff-neck'd Fathers did disdain : * For Angels Food they long , to gratifie Their curious , yet their lazy Luxury : How gladly he had their Messia been T' have sav'd 'em from their work , tho' not their Sin ! For this the Empire of the World to gain That they in solid sloth might ever reign : Not so our Lord , who Labour recommends , And but th' industrious , none esteems his Friends : Nor wou'd more Wonders work , lest if they grow Too cheap and mean , they shou'd no more be so : But tells 'em , 't was not Moses did bestow That Manna , which they did from Heav'n receive , Nor was ev'n that the best that Heav'n cou'd give : It s choicest Fare had Virtues far more high , Virtues which those who tast can never die . That Bread they fain wou'd have , That Bread am I , Rejoins our Lord , tho' not as you desire ; I not the Body , but the Mind inspire With Strength Celestial , Vigour all Divine , To do my Fathers Will , and his is mine : Whom thus I 'll guard till Life's sad Scene be o'r , Nor shall they ever thirst or hunger more : Who e'r my Father sends , by the sure Sign * Of a good Faith and Life distinguish'd mine ; These with his Grace and Holy Spirit endu ' , ( Man's bad is all his own , Heav'ns all his good ; ) These I 'll receive , none e'r repell'd shall be , Who leave the World and Sin and come to me : Yes , those who to my sacred Laws incline , And keep sincere , for only those are mine ; Nor Earths weak force , nor Hells infernal bands Shall snatch or wrest from my tenacious hands : Them will I guard and keep in secret there Until the last great Day , then with me bear To judg the World unjust and doom to pain , Then by my side in endless Glory reign . These new uncommon Truths still more amuse , More harden still th' already harden'd Iews : Him for low Birth and high pretence they scorn , What — Was he not a Galilean born In little Naz'reth ? Know we not , they cry His humble Parents , can he them deny ? Ioseph the Carpenter — H' has oft workt here ; * His Mother Mary — his Relations near On either side — How can it ever be ? Did these too come from Heav'n as well as he ? Our Saviour thus — if this you not receive How will ye yet far stranger Truths believe ? Murmur no more in vain — Agen , I say , 'T is I , I only am to Heav'n the way ; My Flesh such Bread , who tasts it never dies : My Body an unblemish'd Sacrifice To my great Fathers pleasure I resign , My Blood effus'd at large , the only Wine Can cheer your Souls ; unless you these obtain Your hope of Immortality 's in vain . Seems this so strange that I from Heav'n came down Stript from my Robes of Light and starry Crown ? What Admiration wou'd possess you then If thro' the Air you see me mount agen ? If Angels you my Ministers shou'd find A Cloud my Chariot , and my Wings the Wind ? O hard of heart ! Yet won't you understand What I reveal , nor do what I command ? Your gross , your carnal minds immers'd in Love Of this low World , unfit for that above - : A hidden secret Sense my words imply , Those who believe my words shall never die . Nor this can their false prejudice prevent Murm'ring , the giddy Croud from Jesus went ; Reprov'd and disappointed leave the Shore In shoals as thick as they arriv'd before : Almost alone himself our Lord did find And none besides his chosen Twelve behind ; Then with a sigh which not from Pride did flow But Pity , mildly asks — Will you too go ? When servent Cephas thus , who scarce cou'd bear So hard a thought — To whom dear Lord , or where ? Thou , endless Life on those who thee implore Bestow'st , and is there any can give more ? We know thou must the true Messiah be , Our Hopes , our Souls , are all repos'd on thee . Agen with Sighs he did his sorrow show , More you , he says , than you your selves I know : * Your Folly , and your Frailty I survey , Your deepest thoughts as light and clear as day : I know the wretch who will his Lord betray ; One of the Twelve I from the World did chuse T' obey my Father , thence my Life I lose : * Soon will he with base Slanders me accuse , Soon will the Fiend himself , a dreadful Guest Seise for his own his avaritious breast . We all with just concern and horror hear , Each ey'd the next , but for himself did fear : * Why shou'd I strive to mention what in thought I scarce cou'd track , each mighty VVonder wrought , While in Caperna'ms fruitful Coasts he stay'd ? What crowds of Fiends his dread Commands obey'd ? What crowds of Men by Physicks feebler aid Left desp'rate , by their Friends and selves giv'n o'r , His healing touch or pow'rful Word restore ? With these , as oft as he occasion saw , His perfect Doctrine mix'd and sacred Law : Sometimes unveil'd relates , and sometimes tells In moving Schemes and lively Parables : Now do's some antient Prophesie explain , And blames the hardness of their hearts in vain : Then a false gloss from some true Text remove , And teach the People what to hate and love . All must not pass untold and some express'd , You 'll easier form a Notion of the rest . As chanc'd , ( with us 't was Chance , with him Design ) Where at the Feast he Water chang'd to Wine Returning from the Pasch a while we stay'd Nor there we long our Residence had made E'r thither posting from Capern'um came A rich and pow'rful Lord , Chuza his Name ; Herod's high Steward he , and did beside O'r all the upper Galilee preside , Who when Youth spurr'd to pleasure and excess Himself did of th' Herodian Sect profess ▪ * Worse ev'n than Sadduces , tho' near the same ; Virtue they only thought an empty Name ; All Good and Bad designing Statesmens Rules , And Heav'n and Hell but Tales to frighten fools : What wonder then , if madly they employ Their thoughtless hours in lewd voluptuous Ioy ? If each some new delight each day contrives And to their Genius sacrifice their Lives ? Among the rest too long young Chuza staid In the luxurious Court , too long betray'd By Vices wiles , and Pleasures flatt'ring Charms , Who claspt him close in their soft treach'rous Arms. Till riper years the dang'rous Cheat reveal'd And Judgment shew'd what Passion had conceal'd : To Business now , e'r 't was too late , grown wise , Once his Aversion , he himself applies : One secret Cause which with success did move To such a happy Chance was virtuous Love : The bright Ioanna she that caus'd his Flame , Who ev'n in such a Court preserv'd her Fame : Almost her looks with Virtue them inspir'd Her Mind and Lovely Form alike admir'd : Of a just stature and Majestic meen , With sweetness , in the great , but rarely seen : She like an Angel look'd , and liv'd , and sung ; Virtue that fill'd her Breast inspir'd her tongue : Her oft with transport had young Chuza ey'd , Well-born and Fair , without one spark of pride : He saw and lov'd , and won her for his Bride ; With wise Susanna then , whose pious care Had form'd her tender Mind , did soon prepare His Treasure from the dang'rous Court to bear : So her desire ; and sought a blest retreat At his Hereditary Country Seat , Near fair Capern'ums Walls ; nor long they went , E'er Heav'n a joyful Heir to Chuza sent ; Who now beneath a Feavers mortal rage , One Lustre hardly past of his short Age , Lay struggling , all sad signs of death appear T' his Parents , frighted , both half dead with fear ; Whilst his sad Mother weeping o'er him stood , With quick uneven stroaks the poison'd blood Did thro' his throbbing Veins small Flood-gates roll , And beat a march to the departing Soul : Black his chapt Tongue , earthy his Breath and short , Unnatural motions his quick Eyes distort ; Little Convulsions in each part appear , He catches swift at every Object near . When Art was pos'd , and him they yielded lost , They heard that thro' the Galilean Coast * Our Lord was seen returning , who they knew By his Allmighty Word cou'd all things do : Away the Father posts , more swift than death , For Cana , or for lofty Nazareth ; And vow'd , if he his Son restor'd receive , He 'd the next hour with all his house believe . * When near small Iephthael's streams our Lord he found , Quitting ' his Chariot , prostrate on the Ground He lowly adores , and begs , if not too late , T' reverse his only Son 's untimely Fate . * Our Lord who knew , tho' far remov'd , his Vow , Who best knows when to help , and where , and how , Resolv'd his Patience and his Faith to try , He 'd his Request nor grant , nor yet deny : But turning to the Crowd his radiant Face His Followers thus accosts — O harden'd Race ! How far shall Infidelity proceed ? How long will you these signs and wonders need ? How long shall stubborn Sense 'gainst Faith rebell ? Why will you not be sav'd without a Miracle ? Th' impatient Father cou'd no longer stay But interrupts — " The Case bears no delay : Tho' to the Town we back like Iehu drive We hardly now shall find the Child alive : To whom our Saviour this kind Answer gives Disturb thy self and me no more — He lives ! With Faith and Joy his Chariot he ascends And back his course to rich Capern'um bends , The officious Servants meet him at the Gate With the glad News — Tho' their glad News too late : What he well knew , they all in Transport tell His Son was on the sudden strangely well ; He , whom giv'n o'er as lost , they lately mourn'd , His health , nay e'en his strength agen return'd : Careful he asks , exact , the time , the hour When first they did observe the Feavers power Abated — He the easie Question soon Resolvs , 't was when the Sun was past his Noon , The Day before , — 'T was then , he Ravish'd , cries , Lifting to Heav'n his grateful Hands and Eyes , Precisely then the mighty Prophets Word Declar'd my Son was from the Grave restor'd ! Beauteous Ioanna heard with Tears of Ioy , And in her hand she led the smiling Boy ; Him safe and well to his pleas'd Father shows , About his neck his little arms he throws , And welcom'd home , with pretty folly said — What e'er the Servants told , he was not dead ! Lab'ring with Thanks the noble Chuza now T' his Family declares his sacred Vow : All freely grant he cou'd perform no less , And Iesus the Messia all confess ! Nor long e'er thither with our Lord we went , Whose Fame did his Arrival still prevent . The news of his approach was soon aloud Proclaim'd , the doors , the streets , the roads they crowd With half dead Patients , by his Touch restor'd Or Look , or Word , they kneel'd and him ador'd : A brave Centurion there among the rest By Proxy humbly his desire exprest ; Whose Word , the Roman Garrison that lay * To bridle hot Capern'um's Youth , obey ; The Cause , a Servant he from Rome had brought , Whom justly dear for his deserts he thought Whom many a painful day he faithful found , And many a night spent on the frozen Ground : Full Thirty hard Campaigns he had endur'd , To Southern Heats , and Pontick Snows inur'd : But when his Fiftith Winter now did wear , His Age feels what his Youth with ease cou'd bear : Afflictive Cramps his stubborn Sinews bend , Which stronger in a deadly Palsey end : Helpless he more than half a carcass lay ; A lump of cold disanimated Clay . All his right-side , his left but little less , And only his strong Vitals Life confess : Vast Sums in vain for his recovery spent , What Nature cou'd produce or Art invent His Master try'd , first to the Bathes he sent , * Near where Calirrhoe's Sov'raign Waters fall By Lasha's Brook , and strong Macheru's Wall : When these no alteration on him make , Him next the King's Physicians undertake ; A tedious Course prescribe his health to gain , But they too find their boasted Art 's in vain : No humane help did now untry'd remain , His generous Master did his Fate deplore , And kindly sigh'd that he cou'd do no more : A Servant whom such Faith and Love commend He justly thought a less familiar Friend ; " Valiant and true , he him had often try'd , " No danger ever made him leave his side ; " Nor gold cou'd tempt his Secrets to betray , " Nor knew he his own Worth too well t' obey : When now all humane Remedies were vain He seeks Divine , for only those remain : * " With ill-directed Pray'rs devoutly made To his own Aesculapius flies for Aid ; * Vows he 'd a Cock and greater Presents give T' enrich his Fane , if his lov'd Servant live : But the poor Marble Idol was not near , Or else too busie , or too dull to hear ; His Vow 's in vain , his Servant desp'rate grew , When some who of our Lord's Arrival knew Came panting in , the welcom News to bear , Persuading him to seek for Succor there : He rose and vow'd , if him our Lord wou'd hear He all his helpless Gods wou'd strait cashier : Not Mars himself shou'd stay — Long since his Mind , Tho' weak , had been to Truths blest Laws inclin'd : He lov'd our Nation , their Devotion prais'd , And a fair Synagogue his noble Bounty rais'd : Thus fix'd , his Servant , he 'd have fain convey'd Abroad , and at the Feet of Iesus laid , But 't was too late , he 's gasping thick for Breath , And struggling in the agonies of Death : Yet durst he not himself to Iesus go , His Thoughts were of himself too mean and low ; But ah ! he rightly did not Iesus know : None for their Merits e'er did with him stay , None for Humility he turns away : Iairus for him , and other Friends implore * That he his much lov'd Servant wou'd restore : He yields , and kindly to the house repair'd , Of whose approach when the Centurion heard , No , 't is too much he cries — It must not be ! Too much to go one single step for me . Tho' he e'en a lost Gentile not disdain , Unworthy him those Walls to entertain ! All I desire he 'd do , which well he may , Since Hand-maid Nature must her Lord obey , ( As me my Soldiers under Discipline , Observant of each beck and secret sign , Nay hardly dare in Thought my Will controul ; ) Is , that he 'd speak the Word and make him whole . Pleas'd with his noble Faith our Lord looks round , The like in his own Israel never found , Aloud professing , nor were they alone Design'd Assessors on th' Almighty Throne : Christ 〈◊〉 king 〈◊〉 y ● Samaritan Woman 〈…〉 Wall. Who fear and serve him with a perfect mind In every Nation shou'd acceptance find ; And while lost Israel ' s Sons expect in vain , In bliss with all the holy Patriarchs reign . But Faith like this what is there can withstand ? 'T will e'en Omnipotence it self command : Bid the brave Man return , his grant is seal'd , And e'en this moment his lov'd Servant heal'd : — He said , 't is done , he ease and strength receives , His Master , he , and all the house believes . In vain I all his Wonders wou'd relate , How many rescu'd from the brink of Fate : How with a Touch he Simon 's Mother rais'd : How him the joyful Paralytic prais'd : How , Iairus ! thy Daughter he restor'd ; Tho' dead she heard , tho' dead obey'd his Word . What Virtues e'en his sacred Robes diffus'd ; How by th' ungrateful Nazarites abus'd He vanish'd thro' the crowd , they beat the Air , Nor ever since his Presence blest 'em there . What wond'rous Truths he did the Woman tell In curst Samaria's Fields by Iacob's Well : How many long of their dear sight bereav'd , Earthly and Heav'nly Light at once receiv'd : This all Bethsaida's wond'ring confines know , And this thy Gates , delightful Iericho ! E'en yet old Bartimeus lives , who there Did many a doleful year in darkness wear ; To which yet still a heavier plague was joyn'd , He 's miserably poor , e'en worse than blind : * His head with reverend baldness doubly bare , Expos'd to all th' Inclemencies o th' Air , To heat and cold — Methinks I see him there ! Or in the Gate I see him begging lie , * Or at the lovely Balsom-Gardens nigh : Once as it chanc'd our Master passing by Vast multitudes attending , he admir'd The Cause , and earnest what it meant enquir'd , For he their noise and trampling feet cou'd hear , And well he knew some mighty Concourse near : Nor sooner to the Blind was Iesus nam'd * But he with Faith and holy Hope enflam'd , ( For oft he heard what Miracles he 'd done ) Exclaims — O mercy ! mercy ! David's Son ! Some bid be still ! some cry to take him thence , Nor let him with his loud Impertinence Disturb our Lord , nor will he yet give o'er , But cries more loud and earnest than before , Great Son of David ! let me mercy find ! O shew thy wonted pity on the Blind ! — None e'er deny'd or sad from Jesus part , His earnest Pray'rs soon reach'd his ears and heart , And till he 's call'd he wou'd no further go ; Soon did th' old man the joyful Tidings know * From those about him , soon he cheerful rose , Away his Staff and ragged Garment throws ; His Garment left it might impeach his speed , His Staff , which he shou'd now no longer need : Away he runs , nor for a guide wou'd stay , Following the Voice , oft stumbling in the way , Of whom when near arriv'd , our Lord inquir'd What Boon with such loud outcries he desir'd ? Lord ! thou canst do 't , he with large Tears replies , And thou alone , restore me my dear eyes ! — 'T is thy victorious Faith directs thee right , Well pleas'd our Lord rejoyns , — Receive thy sight ! 'T is said , 't is done , a thick and churlish skin * Which stop'd the windows of his Soul within , Flew off , nor did he ought this painful find , Like Cobwebs loo●e , unravel'd with the Wind , He saw , his Saviour with loud Thanks did meet , Embrac'd his knees , and prostrate kiss'd his feet . Nor need I , Fathers ! wa st the day to tell Those Wonders all the City know so well : The blasted Fig-tree , which you yet may see Without the Walls , i' th' way to Bethany , Him who at Silo'm's streams receiv'd his sight , Nor ever saw , till then , the cheerful light ; * Where , after their exactest scrutiny , No fraud the angry Sanhedrim cou'd see . Him who so long at fam'd Bethesda lay , Beyond the Angels Cure , sent heal'd away By ' our Saviour's pow'rful Word , whom harden'd still For that good work the Iews attempt to kill : Too well , says Ioseph , I their Envy know , At him whom height of Virtue makes their Foe : Much I rememb'ring learnt from what he taught , Witness of many a mighty Action wrought ; But few have scap'd me here ; my self I saw With what just anger and majestick awe He did his Father's House the Temple cleanse , And chas'd the Sacrilegious Merchants thence . I saw too , when our captious Elders brought Th' Adultress in the very Action caught ; * Whence them he self-condemn'd and blushing sent , And clear'd the fair convicted Penitent . But of this Miracle I only knew By Fame , and glad wou'd learn the Truth from you . 'T was at the famous Pool , well known to all Ierusalem , that Heav'nly Hospital Where every injur'd Sense a Cure may find , The Deaf , the Blasted , Palsy'd , Lame and Blind ; * Here , says the Apostle , at the Sun 's first rise , While they present the Morning-Sacrifice , * You know from Heav'n some courteous Angel brings Unfailing Cures beneath his healing Wings To such as to the Water first descend , You know too him who did so long attend , Who Blasted in his tender Youth , had stay'd * Almost six weeks of years expecting Aid : In vain expecting , weak and Bed-rid laid , Whence others , readier , still stept in before , Till disappointed oft , he hop'd no more ; His only Comfort now was in Despair , With speed to end his Life and Torments there : Our Saviour saw , and asks , his Faith to try , If for his pain he wish'd a remedy ? Yes , Death , said he , with unconcern'd neglect , Nor any other ease must I expect : The rich crowd in , and meet a speedy Cure , Tho' e'en an Angel will not help the poor : But that will I , our Saviour , kind , replies , And bids him in his Fathers Name Arise ! Arise and Walk , and thence his Couch convey ! His blasted Limbs their Makers Word obey ; Vigorous and strong he in a moment grows , His Blood thro' its forgotten channels flows ; All o'er himself he views , but do's so strange T' himself appear , he scarce believes the change . Such Acts , such Crimes as these , if Crimes they be Have made our Sanhedrim his Enemy : True , on the Sabbath he this Wonder wrought , And has against their vain Traditions taught , But sure those Works for which him Heav'n did send To this bad World , can never Heav'n offend . All Holy Works of Charity confest , Nor do's from them e'en his great Father rest ; Nor do's he old Traditions blame but where With Laws divine they clash or interfere ! For never man so meek , so good , so kind ; All Love himself , all Love b' his Laws enjoyn'd : Compassion , Alms , Forgiveness oft he prest , And a good Life , true Faith 's unfailing Test , * These the fair Terms on which he Pardon gave , " He came his People from their sins to save . This did he oft his crowding Audience tell , Now plain , now in some lively Parable , As ancient Seers us'd — And , but I fear * Already I 've too long detain'd you here , Some of the Cheif , I , Fathers ! wou'd recite , Equally yielding profit and delight : Almost they 're angry at so short a stay ; All , all , they ask , impatient of delay . Th' Apostle thus — Then gladly I 'll relate The Prodigals Return , the Misers Fate : The Lord who with his Servant did contend , His Cruelty , and just tho' dreadful end ; The Widdow and the Iudge did God nor Man Regard , the Pharisee and Publican : To prove we ought repeated Pray'rs to make At Gods high Throne , and no denyal take This Parable did our lov'd Lord declare , — A Iudge there was , no matter when or where : * Neither on Honour he or Conscience stood , Grown fat with Bribes , and Orphans Tears , and Blood : A Widdow near him h' had long since bereft Of her lov'd Lord , and poor and friendless left : Whom a vexatious Neighbour us'd to wrong , No help she had besides her Tears and Tongue ; No Oyly Advocate her Gold cou'd bribe To espouse her Cause , no subtle smooth Tongu'd Scribe : What shou'd she do , worse mischief to prevent ? E'en to the wicked Iudge himself she went ; And with loud Outcries close besieg'd his door , With long Petitions begs he 'd help the poor ! There did she everlasting Centry keep , Nor wou'd in quiet let him eat or sleep : In vain 's she threat'n'd Lash , as much in vain His Servants drag her thence , she comes again : If in his Robes he to the Bench repair , Or pays a Visit , or but takes the Air 'T is still the same , she haunts him every where . Attends him like his shade , go where he will , And worries him with Iustice , Iustice still ! He grievs , he rages , fumes and swears in vain Sweats , stamps , and rails , she still comes on again . What 's to be done , when he by chance got breath ! Was ever Iudge before thus talk'd to death , T' himself he cries — Altho' I neither care For Man , nor God himself , much less for her , Her for my own sake I must right , or she , As many I have done , will murder me : Good Woman say — What is 't that you require ? She ask'd , he gave her all her hearts desire ; Punish'd her Foe , and then , and not before She rais'd her siege and left his Lordships door . The moral easie is , and plain in view ; If Importunity so much can do E'en with the worst of men , if that can sway The Great , and all but Gold it self outweigh ; If here so strong , it will not less avail In Heav'ns high - Court , nor there of answer fail : Nor that th' Almighty Iudge above can e'r As those below be tyr'd with mortal Pray●● ; But tho he 's always prone and free to give , Man is not fit the Blessing to receive Till his unweary'd Faith to Heav'n aspire , And help with ardent humble Vows desire . Then will he aid , for he can aid alone Those injur'd Souls who under th' Altar groan ; Justice aloud their guiltless Blood demands ; Close by th' All-high full charg'd his Thunder stands : " Vengeance has lead'n feet , but iron hands . Vengeance is Gods , his Wisdom us secures It cannot but be just ; be mercy yours ! If you 'd of Heav'n no such requital have As that bad Servant whom his Lord forgave . We beg to hear 't , which thus he did relate . A Lord of mighty Wealth , and vast Estate Ten thousand Talents to his Servant lent , * Which either he in Luxury mispent , Or lost by negligence — As on a day His Lord by chance did his Accounts survey And found he neither Int'rest wou'd pay , Nor Principal , he strait the whole demands , Nor longer will he trust it in his Hands ; Speechless and pale th' insolvent Servant stands ; Trembling with Guilt and Fear ; his Lord displeas'd Gives order , he and all his House be seiz'd : Low at his Feet the miserable fell And a short respite begs — His all he 'd sell All his Estate , and his Friends bounty try , Rather than in abhorr'd confinement die : Nor his Petition unsuccessful prove His Words , and Tears his gen'rous Master move . Nor wou'd he seize his House , nor him enslave , But frankly all the mighty Sum forgave : Thence went th' ungrate , his Fellow-servant met , A hundred Pence was all his trifling Debt : Yet grasps him by the Throat , with furious Hands , And every mite immediately demands : Trembling and pale he at his Feet did fall , Begs but a little Time he 'd pay him all . Ev'n that deny'd he 's into th' Dungeon thrown : Whose Fate when to his Fellow-servants known , Themselves concern'd lest they his Fate shou'd share , They to their Lord th' unpleasing Tidings bear , For him , enrag'd , he the next moment sent , And thus , arriv'd , did his just anger vent . — O worst of Wickeds ! cruel and ungrate ! Did I forgive so vast a Sum so late And is 't so soon forgot ? such pity shewn To thee Distress'd , hast thou for others none ? Guards ! without Pity drag him hence , and bear , Repriev'd no more , to th' Executioner . Slav'ry 's too little now ; him scourge and bind That owns so much a worse than servile Mind : So justly will my heavenly Father do , So will severely be reveng'd on you , Unless you , as becomes my Foll'wers , live ; And from the heart your Brother you forgive . Why can you not this Worlds vain Goods contemn ? Why are they Lords of you while you of them ? On those if all the happiness depend You must expect the cheated Misers end : Who scarce himself his countless Treasures knew , Scarce ever all his own Demeans did view ; On ev'ry side cou'd lose his wilder'd Eye ; Scarce o'r one half a panting Kite cou'd fly , But short of midway rest . — His Bags , his Chests so full , they both ran o'r , His Barns so full , long since they 'd hold no more , High close-pil'd Stacks , besides his Granaries In ev'ry corner of his yard he sees . Let the poor curse ! he hopes 't will be more dear , Nor will one handful sell till the next year : Press'd with thick clay , and sunk in worldly care , He none for his neglected Soul can spare : Or fondly thinks , he that might always please With sordid VVealth , or dull voluptuous Ease : For this considers deep what course to take , Resolves new Houses and new Barns to make : Pull down , says he , those Hovels rais'd before ; Here 's not half-room for my increasing store , And add me twenty Bays of building more ! Let 's treat the moments kindly while they stay ! I 'll ev'n enjoy my self , and live to day : Sure I 've enough , nor need a Famine fear , Enough for many a long voluptuous year ! — He said , when the same hour his Fate is seal'd , Which in loud Thunder thus the All-high reveal'd : Ah fool , who fondly dost thy self deceive ! Nor one day more is thine lost wretch ! to live ! Another cheerful Sun thou ne'r shalt see , This very Night the Fiends shall seize on thee : Then whose shall all thy boasted Treasures be ? Hence for your Souls be studious whilst you may ; Intend their safety while 't is call'd to Day ! They 'll ask your utmost diligence and care To root out Vice , and plant each Virtue there : And all this done , to save the Heav'n-born Soul An humble modesty must crown the whole : Pride 's the most dang'rous , and the last mistake , Of Saints as well as Angels , Fiends 't will make : The best you do needs an attoning Friend ; Despise not others , nor your selves commend , To fix this Truth more deeply , yet attend And hear a Parable ! — Two Men there were Who to the Temple went one morn to Pray'r , A Pharisee and Publican ; the first Who t'other scorn'd , the proudest and the worst : What dost thou here , he cries , thy Pray'r's in vain : Touch not my holy Robes — Stand off profane ; With stately steps then to the Altar goes , And thus , erect , tells Heav'n how much it ●ws : — O Israels God! aloud I praise thy Name For such a Life as Envy cannot blame : That there shou'd such a Gulph , such Diff'rence be Betwixt th' ungodly carnal World and me : That no man e'r I 've wrong'd by Force or guile , Or ever did my Neighbor's Bed defile : Unblameable my Life by God or Man ; Not like that reprobated Publican ! Each week I set apart two days as thine , * Which almost equal makes thy Time and mine . Nor am of those whose wicked boast 't wou'd be Of rightful Tithes to wrong thy Priests and thee ; If ought from thence they gain , triumphing more Than all their less belov'd Lay-Cheats before : Not the least Herb which in thy Garden grows , Not the least Gain which from my Labor flows , Nought Tithe-free made by Custom or Design : E'r I dare ever touch the other Nine I separate the sacred Tenth as thine . Thus he , with Voice articulate and clear , Then round him looks in hopes that some did hear : While thus i' th' outer Court the Publican With Voice and Eyes submiss to Heav'n began . O searcher of all Hearts who know'st me best ! I 'm an unworthy Sinner , 't is confest : Father of mercy ! Mercy I implore For Sins are past , and Grace to Sin no more ! This humble self-condemning Penitent Answer'd and pardon'd from the Temple went : The Pharisee returns as he came in , Or more confirm'd in Vanity and Sin. These he , and many more ; but most of all That of the poor returning Prodigal Deep fix'd I still retain — And were not Day well wasted — Wast no more Gamaliel says , more earnest than before To hear the rest , while Nicodemus cries Those only wast the Day who lost in Vice The sliding Hours profusely misemploy In short-liv'd pleasures and voluptuous Ioy : Who while the sliding Hours fly swift away Fondly themselves beguile , and not the Day : But who like us their happy moments past 'T is they , they onl ' of Life have a true tast , They use their Time , which others only wast . But pray proceed , those Parables recite Which mix Instruction with so much Delight . Slip not one word or passage careless o'r , Believe we long to hear it all and more . Then thus the younger Son of Zebedee : Since yet I find I shall not tedious be At large I 'll every Circumstance relate , In the young Prodigal 's strange happy Fate : A good old Sire there was , whom Age and Cares Had blest with Wealth and crown'd with silver Hairs : Two Sons he had , his ages Prop and Pride Who at his Death must all his Wealth divide : The Elder grave and " careful of the main , Enur'd to earn his Bread with sweat and pain ; Not so the younger , whom profuse and vain * His careful Father long with anxious mind To lewdness and ill Courses found inclin'd : He hated Work , but if a Wake or Fair In many a Mile , he 'd never fail b'ing there : Above his business he , too great and wise ; Did long the sordid Country Dirt despise : What car'd he tho' th' Old man did chide and frown , So he for a few Days but saw the Town ? Oft he flew out , and prodigally spent His own allowance and his Fathers rent ; In vain he , prudent , every Method tries , To make him quit each darling dang'rous Vice ; Oft begs with delug'd Cheeks and flowing Eyes , He wou'd from what must prove his ruin , part ; What wou'd he gain to break a Fathers heart ? Inexorably lewd he stops his Ears Against his Words , or laughs at what he hears : And thus ungracious answers — If he fears To see his ruine , give him but his share He 'd strait be gone , nor longer cause his care . With Hopes he might in time grow wise agen , If trav'ling far he manners saw and men , The Father grants his wish , his Portion gives Lib'ral and large , which he o'rjoy'd receives ; To this his Mother adds ( her darling , He , ) Gold , which before the Sun did never see , But rusting close remain'd for many Years ; With these both give their Blessings and their Tears ; Tho' neither did he , Graceless , much regard , But thought th' old Folks , that trouble might have spar'd : To bid 'em both Farewel , he scarce cou'd stay , But to some forein Region speeds away : Thither arriv'd , rich , young , prophane and gay , Resolves to tast what e'er the World can give , And to the height of lawless Pleasure live : In Masks and Balls , in Gaming , Treats and Plays , In Mirth and Wine , he spent his thoughtless Days ; Wit , Beauty , Musick , all the World can boast , Their Forces joyn , and they 're a pow'rful Host , To Charm him theirs . — How did he now despise His old , his doating Fathers grave advice ! His Brother , who still drudg'd for sordid Pelf ! And how applaud his wise and happy self ! Thus liv'd he till his Bags , exhaustless thought At first , to their low desp'rate Ebb were brought : And worse , when thence the last slow Drop h' had drain'd , O'er all those Realms a dreadful Famine reign'd : His Trencher-Friends now no Relief afford , But drive him from their Houses and their Board : One only who more Kindness had profess'd , * And whom h' had more oblig'd than all the rest , Him entertains , first by himself did seat , Soon after bids him with his Servants eat ; Till by degrees he lower did proceed , And sends him to the Fields his Swine to feed : With them he lives , like them , or worse he fares , For his allowance narr'wer far than theirs : On Acorns they , or Wildings richly dine , * He sighing sits , and envy's e'en the Swine ; Tho' Hunger gnaws , he wisely did refuse To steal from them , lest he his Place shou'd lose : In this sad Posture when himself he found , Cold , naked , hungry , fainting on the Ground ; Pleasures false mists from his deluded Eyes Remov'd , he views himself , and inward — Sighs ; Recalls to mind how vast the Gulf , between What now he was , and what he once had been : How oft his Fathers Plenty he despis'd , When to his Lust his Wealth he sacrific'd : Then thus , his long despairing Silence broke , With trickling Tears , and deep-fetch'd Sighs , he spoke : — Ah Wretch ! who didst thy Fathers House despise ! Ah hapless Youth ! unwary and unwise ! Whilst here for Want , I perish in despair , And only think of Plenty reigning there : Nor dare I from his Table ought desire ; That Bread which those partake , who serve for hire My utmost Wish , and thither gladly , I Wou'd now return tho' at his Feet to die ; At least if mine have strength enough , I 'll try To bear me on — With much of Pain he rose , And by short Iournies , homeward feebly goes ; Of his unhop'd return his Father hears , Up starts the rev'rend Sire with joyful Tears ; And do's far off in hast to meet him go , Love wings his Feet , his Age no longer slow : See how they meet ! How tenderly embrace ! What different Passions reign in eithers Face ! Here , with Compassion mixt , is painted fair , Ingenuous Love , Ingenuous Shame dwells there . Surpriz'd he shou'd such kind Reception meet , The Son falls trembling at his Fathers Feet : Where thus — O Father ! If you not disclaim That long abus'd , that dear , tho' injur'd Name ; If 't is not yet too late my Crimes to grieve , If either Heav'n or You can yet forgive : Tho I to a Sons Honour may'nt aspire , That Title lost , O let me serve for Hire ! So may I oft enjoy the envy'd Grace , E'en tho' he Frown , to see a Fathers Face : Nothing to this , o'erjoy'd , th' old Man replies , Or if he speaks , 't is only with his Eyes : Nothing to him , but to his Servants there , Gives Order they his Festal Robes prepare ; Which brought , he in the richest and the best , With his own Hands , did his lov'd Son invest : With this his Signet from his Finger gave , A mark of Honour , he no more a Slave : * Then bids a plenteous Feast that Night prepare , * And call his Friends , so just a Ioy to share : They crowding came , and the blest Moments spent , In temp'rate Ioy , and harmless Merriment ; In Songs which Heav'n it self did erst inspire , And Seraphs sing to David's royal Lyre : * In modest Dances , no Dishonour thought , When th' Ark of God to beauteous Zion brought . The sober Glass with sparkling Gaza crown'd , * Grateful to God and Man , walks slow and cheerful round : * Mean while the Elder of the Sons , who now , Night hasting on , came sweating from the Plough , Much wonder'd when , the House approaching near , He Light did see , and Songs and Musick hear ; The Cause inquir'd , a Servant thus replies , With hast at once , and pleasure in his Eyes ; Your Brother whom so long as lost , we mourn'd , In distant Lands , this Evening is return'd : For his arrival all this Ioy 's exprest , And only you are wanting at the Feast ; Where , with impatience you 've expected been — — Enrag'd the Brother , wou'd not enter in : The Guests disturb'd , began to quit their Seats , The Father comes , and mildly him intreats : Still resolute and fierce without he stay'd , And thus displeas'd did th' old Sire upbraid : — How many a Year , still stupidly content , Have I in your unthankful Service spent ? Slavishly dutiful I've with you stay'd , Nor ever yet displeas'd or disobey'd ; Yet never cou'd I yet presented be , With one small Kid t' oblige my Friends and me : But when your hopeful Son , your Darling's come From Stews and Brothels , stript and naked home ; For him has all this Feast and Rev'ling been : Give me my Portion too ! — I 'll not come in . — Agen the Father mildly thus replies , Son ! Why this Anger in your Words and Eyes ? Thou know'st I only thee my Heir design , Wait a few Days , and all th' Estate is thine ! Why art thou Angry then , and Discontent , At this small part upon thy Brother spent ? Why shou'd we not Rejoyce , when since his Birth , There never yet has been such cause of Mirth ? Whom giv'n for dead , we strangely see revive , * Lost and despair'd , again receive alive . Scarce he the lively Parable did end , When Chuza came , our Saviour's grateful Friend , And wise Gamaliel's both , whose welcom Guest , He often was at the great Paschal-Feast : Enters with him the brave Centurion too , Their Benefactor all our Nation knew : The first Endearments past , when looking round , Th' Apostles well-known Faces , Chuza found : More pleas'd , he each Embrac'd , and tells 'em he , Hop'd not to meet so much good Company : I know , he adds , your blest Employment still , Is to perform and teach your Master's Will : I interrupted your Discourse , I fear , Which none , than me , with greater Ioy wou'd hear : So much my self to that great Man I owe , You 'll highly Oblige me if his Truths you 'll show , Something I know , but more I wish to know : Forgive me that I call'd him Man before ! For sure his Godlike Actions speak him more ; Around his Face mild Rays of Goodness Shine , His Life and Laws confess him All-divine . Say , you who happy in his Bosom lie , If ought of this tremendous Mystery , Ought , which from Vulgar Ears , is yet conceal'd , May be to us , your Trust still safe , reveal'd ? Yes , Sir , the Son of Zebedee reply'd ; We from the harden'd Crowd some Truths must hide , * Till more prepar'd to hear 'em ; but to you Rank'd by our Lord among the favour'd few , And these good Men , who tho' they much discern , From our low Converse , not disdain to learn ; I 'll speak , permitted , what from him I heard , What he in Closet-Privacy declar'd ; What in my Breast th' unerring Spirit seals , And by my acted Tongue to you reveals . He said — But O! how vast a Change they spy ? What awful Grandeur sparkled in his Eye ? So Truth wou'd look , cou'd she a Body take , And as like Truth he look'd , like Truth he spake : Greater he seem'd , and something more than Man ; And thus our Saviour's happy Friend began . The End of the Fifth Book . NOTES ON The LIFE of CHRIST . BOOK V. 14. SOme Shepherds to the neighb'ring Towns disclos'd . ] As probable a way of his being known as any . 18. At once instructs and cures . ] So says Beda , Quoscunque in corpore salvabat , eos pariter & in anima reformabat , He reform'd their Souls as well as heal'd their Bodies . 20. Till lengthening Shadows shew'd declining Day . ] From Virgils — Majoresque cadunt de montibus umbrae . 25. And thus replies . ] 'T is a common Scheme of Speech both in the Evangelists and other holy Writers , to introduce Persons replying or answering , where there 's at most only an involv'd Question going before . So S. Matth. 11.25 . Iesus answered and said , I thank thee O Father , &c. tho we read of no preceding Question or Compellation ; an usual Hebraism , as Maldonate on the places , the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying not only answering a Question , but also beginning or continuing a Speech . 47. We in an hundred different Troops divide . ] St. Luke 9.15 . They sat down by fifties in a Company ; an hundred of which fifties there are in five thousand . 49. By which what e're be please , what e'er he please he makes . ] I don't think changing Substance , to be so great a Wonder as would shock my Faith , had our Saviour ever declar'd he had actually done it in the Blessed Sacrament ; because we 've not only an example of that Nature in Sacred Story , in Moses's Rod , but , if I mistake not , Instances on 't every day in that Proteus-Matter . Had our Saviour therefore been pleas'd to have chang'd the Bread into real corporeal Flesh , undoubtedly he might have done it , ( as God , in the former Instance , chang'd Wood into that Substance . ) But still , as a great Man of our Church observes , here 's the Miracle , that after the Change , the thing 's still the same that ever ' t was . At which rate our Saviour might as well have persuaded the People here , that a Miracle had been wrought , the Loaves multiplied , and their Hunger satisfied without giving 'em one mouthful ; alas , their gross Senses were not to be believ'd , this being all Spiritual Food . Ludolfus here , has a very odd Allegory , Mysticè , says he , per quintos Panes quinti libri Mosis intelliguntur , per duas Pisces Prophetae & Psalmi . By the five Loaves are mystically understood the five Books of Moses , by the two Fishes , the Prophets and Psalms . 61. Bids us collect the Reliques of the Feast . ] Grotius in loc . observes , That this was more than Moses did in the Manna , or Elias in the Barrel of Meal . But Heinsius , That our Lord did this , according to the use of the Jews , whose Custom 't was to reserve their Fragments for the Poor : whence that of Rabbi Eleazar , soever eats without leaving any Fragments must not expect a Blessing . Tho indeed this was expresly forbidden in the Manna , where nothing was to be left till the Morning , and all had enough for that Day . And it might be enjoined by Elijah , tho not recorded ; nor is it very much difference whether our Saviour gave or followed a good Example . 63. Twelve empty Baskets in the Vessel lay , Wherein we Fish from place to place convey . ] There are two different Words us'd for what we render Baskets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the former in the Miracle of the five thousand , the latter of the four thousand . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were so famous among the Jews , that their Nation was distinguished by them , as Grotius and others : so Iuvenal , — Quorum Cophinus Foenoque Supellex , whose Basket and Hay were all their Houshold-stuff , and — Cophino Foeneque relicto . The Word being changed from Greek to Latin , and perhaps further , into our English Coffin . These twelve Baskets then seem to be the proper Goods of the twelve Apostles , serving 'em either for the conveyance of Fish , or as a kind of Sea Chests , to hold all their Necessaries . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dr. Hammond thinks , were a larger sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , since one of 'em was big enough to hold a Man , S. Paul being let down from Damascus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a Basket , we render it , Act. 9.26 . our Word not noting a limited Capacity , but only the kind of the Vessel . 83. A greater Army we , — Than join'd at Modin the brave Maccabee . ] Ioseph . Antiq. lib. 12. cap. 8. says , those who join'd Matthias were no more at first than the Inhabitants of the small Village of Modin , and even when his Son Iudas came against the Army of Antiochus , under Gorgias and Nicanor , consisting of forty thousand Foot and seven thousand Horse , he had no more than three thousand Men , and those raw and badly arm'd . Cap. 11. of the same Book . 98. A place remote , where oft he us'd to pray , Wall'd on the sides as Custom is . — ] I take that passage in S. Luke 6.12 . where 't is said our Lord continued all Night in Prayer to God ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to relate to the Place even more immediately than the Action , according to the Notion of Drusius , Dr. Hammond , Mr. Mede , and other learned Men , who think this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ought to be translated , in the Proseucha , Prayer-house , or Oratory of God. The Fashion of which Oratories Mr. Mede describes from Epiphanius , after whom I have copied . His Conjecture he makes more probable by Philo's ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Alexandrians cutting down the Trees of the Jewish Proseucha's or Oratories : and the same is probable from that Comparison of David , I am like a green Olive-tree in the House of my God. 104. Here stay'd alone till Night began to wear . ] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fourth Watch of the Night , among the Jews , was undoubtedly near day ; but the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here us'd , S. Matth. 14.23 . When the Evening was come he was there alone . 24. But the Ship was tossed . 25. And in the fourth Watch of the night , &c. Now the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used v. 15. When it was Evening . Dr. Hammond thus reconciles these Places , That the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken in different Sences , sometimes for the precise Evening or Sun set , at others Synecdochically for the whole Night , as Morning for the Day . So in Moses , the Evening and the Morning were the first Day , a natural Day of twenty four Hours . Thus , in the first place , 't is to be taken for the precise Evening or Sun-set , in the latter for the whole Night : to which might be added , ( if any thing can be after Dr. Hammond ) that the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be at a great distance from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see v. 23. " When the Evening was come , our Saviour was alone in the Mountain Praying ; which must take up some time , as it did , we know , whole Nights together : then v. 24. The Ship was in the Sea , and not till 25. In the fourth Watch of the night Iesus went unto them , &c. 111. And now shrill Cocks foretold th' Approach of Day . ] Either some they had a Ship board , or , if not so well laid in , from the neighb'ring Shores , since it appears on comparing the Evangelists , that the other Side , to which our Saviour ordered 'em to row , was only cross a small Arm or Creek of that small Sea , compare St. Matth. 14.22 . with St. Mark 6.45 . 120. Nor could two Glasses more expect to live . ] Some may object , I make the Disciples better Seamen than they really were , and introduce 'em talking more Ship-shape , as the Sailors call it ; but the same Objection lies fuller against Virgil , whose amphibious Heroes are as good at Sea as at Land Service , being grown excellent Seamen as soon as ever put a Ship-board ; whereas my Sailors were bred to it , probably from their very Cradles : nay they might have Glasses too : for we read of the fourth Watch of the Night , and how should they know one Watch from t'other , had they not Glasses to distinguish 'em , in the same manner with our modern Navigators . 162. The sounding Beach . ] I took the Epithet of sounding , partly from Homer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tho indeed he uses it of the Sea , not the Beach ; partly from Observation , the Sea or Shore , which you please , making a great Noise when the Pebbles are roll'd or trail'd along by the Motion of the Water , especially in a Storm . 165. O'er sweet Hermon . ] Hermon was East of Iordan and the Sea of Galilee , Deut. 4.47 , 48. They possessed their land ( of Sihon and Og ) on this side Iordan ( the Wilderness side , where this Book must therefore be written ) toward the Sun-rising , from Aroer , which is by the Bank of the River Arnon , even unto Mount Sion , ( 70. the Mount of Sihon ) which is Hermon . 180. So when their way a Flight of Locusts takes From Lubim's wild and Chelonidian Lakes ; While Mizraim's Sons their sacred Ox implore , And trembling see the Plague wide hov'ring o'er , &c. ] All Authors who write of Africa , observe , that those Desarts produce vast Armies of these destructive Creatures , a People there called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Locust-Eaters , taking their Names from making Reprizals upon 'em , and devouring them , because they have left 'em nothing else to eat . See the Scholiast on Dionysius , v. 559 , 560. Diodorus , Strabo , and several of the Antients , ( as Ludolfus since ) and others quoted by Bochart , Lib. 4. Cap. 3. give us their Description and History ; that learned Man deriving one of their Arabian Names , Alhabsan , from Habyssinia , a part of Afric , which they seldom fail to visit , being brought thither , by Winds , from those vast sandy Tracts of Ground that lie South and West , in which are the Chelonidian Fenns , Chelonides Paludes , in the Geographer , by a continual Stream discharging themselves into the Niger . Now the same South or West Winds which brought them from the Wilderness , might carry 'em on to Egypt ; Bochart being of Opinion , the Egyptian Locusts came from this Country : tho I rather believe they took not so long a Journey , being born from the Happy Arabia , East of Egypt , and where enough of 'em are often found to supply all their Neighbours , the Arabians being but too well acquainted with them , and their Writers giving a more particular description of them than any others . It may not be unpleasant to instance but in one , because of his odd Easterly-way of Expression , who complains of their molesting 'em at their very Tables ; he is quoted by Bochart , in his Locusta , in these Words , Said Algesen the Son of Aly , we were sitting at the Table , I and my Brother Mahumed the Son of Alchanaphia , and the Sons of my Uncle Abdalla , and Kethem , and Alphidal , the Sons of Alibas , and a Locust ●t upon the Table in the middle of us , &c. However tho Bochart's Conjecture mayn't here hold , because 't is said 't was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an East-Wind that brought these Locusts , for which reason they must rather come from Arabia which lies East , than Ethiopia which is South from Egypt ; yet they may be , and are frequently carry'd thither from Abyssinia , by those South and West Winds , which often bring 'em from the Cape , or the Desarts of Mount Atlas . For that Expression , The Plague wide hovering . ] 'T is agreeable to what Historians deliver of the vast flights of these Locusts , which sometimes obscure the Sun , and darken large Tracts of Ground , two of their Names , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being deriv'd , by Bochart , from such Roots as imply Veiling and Darkness ; further affirming out of Cadamastus , that they sometimes reach for twelve Miles together . And Surius says , That even in Poland , Anno 1541. a Cloud of 'em appear'd two Miles in length , and hindred the Light of the Sun from all that Tract of Ground , over which they flew . 383. So when the West-wind clears their Reedy Shore , &c. ] Exod. 10.19 . The Lord turn'd a mighty strong West Wind , which took away the Locusts , and cast them into the Red Sea. I call it Reedy Shore , because that Sea is stil'd in the Hebrew , Iam Zuph , the reedy , sedgy , or flaggy Sea ; from the Multitude of Flags and Weeds which grow in it , as well as on its Bank ; Tho never so many ill Weeds there , says Fuller after his way , as when the Egyptians were drown'd in it . 185. Precipitating in th' Arabian Deep . ] The Red-Sea , of which see more Lib. 6. is also called by Dionysius and others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Arabian Gulf , ( now Mare de Mecca ) from its washing the Shores of Arabia . This is the usual end of those Creatures , as Pl●ny , S. Ierome , and others ; I 'll only instance in Sigebert , even in our own Countrey , who tells us in his Chronicle . That after a parcel of these Tartarian Travellers had made a stragling Visit into Europe , and put all France under Contribution ( or rather Military Execution ) they were at last all carried away by a Blast of Wind , and drown'd in the British Ocean , in such vast numbers , that being thrown up again on the Shores , their putrified Bodies infected the Air , and brought a terrible Pestilence , which destroyed an incredible number of Men. 191. Under a gentle Gale their Oars they ply'd — The Wind veer'd round to West . ] The Gale must be gentle , otherwise they could not have us'd their Oars . It must be to West , or somewhere in that point , for their convenient and speedy Passage over to the East or North East side of the Lake , to Chorazin and Capernaum , whither our Saviour went after his Landing , it being the Place of his usual Abode , vid. St. Iohn 6.24 . Tho they might well be surpriz'd to find him there so soon in the Morning , knowing his Disciples went away without him , it being at least fourteen or fifteen Miles from the Mountain of Miracles , supposing it to be South of Bethsaida , where 't is generally plac'd , round to Capernaum ; the Sea being , according to Iosephus , fourteen or fifteen Miles long , and six or seven broad , and this Journey containing about half the Length , and all the Breadth of it , besides the Loss of Way by Creeks and Turnings . I say Chorazin and Capernaum , because they lie near together , being joined together by a Bridge , in Fuller's Maps , like Southwark and London ; both of which Places , according to our Saviour's Prophecy , now lie buried in Dust and Ruines ; the Pilgrim , who saw 'em , telling us , that even Capernaum it self is now nothing but three or four little Fishing-Cabins near the Lake . 221. For Angels Food they long . ] It seems the Jews desired our Lord to give 'em Manna , which they tacitly beg , St. Iohn 6.31 . and more plainly v. 34. 263. Joseph the Carpenter has oft work'd here . ] I know the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as Faber in the Latin , has a larger signification than our English Carpenter , and some of the Fathers were of Opinion , that Ioseph was Faber-Ferrarius , a Blacksmith , as he 's called in the Hebrew Gospel of St. Matthew ; but the greater stream of Writers goes the other way , supposing him a Carpenter : thus Iustin-Martyr , who affirms that our Lord himself did make Ploughs and Yokes , and indeed he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , St. Mark 6.3 . and therefore , it may be presumed , actually wrought at his Father's Trade . And to the same purpose the famous Answer of the Christian to the scoffing Heathen . As for Ioseph's working at Capernaum , I confess 't is my own Addition , tho probable enough ; for if he were a Good Workman , as I know not why I may n't suppose him , he might be sent for from Nazareth thither , not above some twelve Miles distant . 264. His Mother Mary , his Relations near . ] These Relations of our Lord , call'd his Brethren in Holy-Writ , according to the Jewish way of speech , seem to be no more but his Cousin-Germans , or Sons of his Mother's Sister ; for she that 's called the Mother of Iames and Ioses , St. Mark 15. ult . and 16.1 . is stiled Mary the Wife of Cleophas and Iesus's Mother's Sister , St. Iohn 19.25 . For which reasons there 's no need of taking the famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that same sence with Helvidius and his Followers : not but that I think full as bad Arguments are made use of , even by some of the Fathers , and by Walker , and other Moderns , to prove the perpetual Virginity . To instance in that Ezek. 44.2 . This Gate shall be shut , it shall not be opened , &c. tho they might as well have prov'd it from Gideon's Fleece , or the Bush in Horeb , both of which Vida makes Types of the Blessed Virgin , Haec Virgo est rubus ille , &c. and it 's a wonder none of her zealous Idolizers ha'nt all this while found out that Text in the following Ezek. 46.3 . to enforce her Adoration , The People of the land shall worship at the door of this Gate before the Lord ; the same East-Gate , as appears on comparing the places . This , I say , might , in my judgment , be as properly and decently urg'd for her worship , as the other for the purpose to which 't is brought . The best on 't is , this Matter of Fact can be no Article of Faith , either of one side or t'other , since nothing's said on 't in Scripture . For which reason it should seem 't was only a piece of Monkish Zeal that made Helvidius's mistaken Opinion a downright Heresie : an Extremity those ill natur'd Hermits were driven upon out of an abundant Caution for their darling Doctrine of Abstinence in those matters , in which many of 'em seem more than half-Gnosticks , or Priscillianists , if not akin to those mad Hereticks , the Valesii and Severiani , of whom Eusebius , Eccl. Hist. lib. 4. cap. 27. and Epiphanius , Heres . 58. 287. An hidden secret Sence my Words imply . ] S Iohn 6.63 . It is the Spirit that quickneth , the Words that I speak unto you they are Spirit , &c. 289. Nor this can their false Prejudice prevent . ] It seems plain , that the Jews understood our Saviour's Words , I am the Bread of life , in a gross , carnal , literal Sence , ●ounding to Transubstantiation ; which Mistake our Saviour endeavours to rectifie , but they continued obstinate , and would not give him leave to understand his own Words . 307. I know the Wretch who will his Lord betray . ] v. 64. Iesus knew from the beginning who should betray him . This being a wonderful Instance of his Humiliation and Submission to the Divine Will , that in obedience unto it , he chose such a Person for one of his Family , as he knew from the very first wou'd prove a Traitor . 310. Soon will he with base Slanders me accuse , — Soon will the Fiend , &c. ] I take the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , one of you , namely Iudas , is a Devil , in the largest sence , as 't is used in the Sacred Writings , answerable to the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies , as Dr. Hammond , and Grotius , among other things , an Adversary in Foro , a Delator , an Informer , an Accuser , especially a false Accuser ; so here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says one , is as much as qui deferet me apud Principes , One that will accuse me to the Elders . But I understand it in a yet stronger Sence . He is a Devil , that is , our Saviour saw he was already given up to the Power of the Evil Spirit , who would , at the last Supper , enter into him , tempting him to betray his Master ; and indeed , without some such Diabolical Instigator , 't is hard to suppose any thing humane could be capable of such a piece of Villany . 315. What in Thought — I scarce could track , each mighty Wonder wrought . ] Agreeable to St. Iohn's Hyperbole , St. Iohn 21.25 . And many other things did Iesus , which if they should be written every one , I suppose the World would not be able to contain the Books that should be written . 337. A rich and powerful Lord , Chuza his Name . ] Lightfoot , Walker , and others , think that the Nobleman , St. Iohn 4.46 . whose Son was sick at Capernaum , was no other than that Chuza the Husband of Ioanna , who ministred to our Saviour and his Apostles , St. Luke 8.3 . which Opinion I follow , for reasons , which will be plain in Lib. vi . 370. He saw , and lov'd , and won her for his Bride . ] The Courtship , I confess , should , in decency , have taken up more time ; but that I 've greater Business on my hands , and must therefore omit that Formality . 391. That through the Galilean Coasts , — Our Lord was seen returning . ] St. Iohn 4.43 . After two days , he departed thence , ( from the Coasts of Samaria ) and went into Galilee . 398. When near small Jiphthael 's Streams , our Lord he 'd ●ound . ] A Brook of that name in Galilee , the same , I think , with Shihor-Libanus . 453. To bridle hot Capernaum 's Youth . ] The Centurion being fixed in this place , there seems little doubt , but that 't was a Station of the Romans , of whom there was need enough in that factious Country of Galilee , whereof Capernaum was one of the most considerable Places , if not the Metropolis . 472. Near where Callirrhoe 's Streams , &c. ] Iosephus describes these Waters , both in his Antiq. lib. 8. cap. 17. and in Bell. Iud. lib. 7. cap. 25. He says , They arise about Machaerus , from two Springs of contrary Natures , one hot and sweet , the other cold and bitter ; which meeting together , have many excellent Virtues , giving Help , both by drinking and bathing , for several Diseases : tho Herod the Great try'd 'em in vain , by the Advice of his Physicians , they being like to kill instead of curing him . These Waters are so plentiful , that they not only run off , but make a fair Current , or River , on whose Banks , stood the antient City Lasha , afterwards Callirrhoe , whence the Baths themselves are named , being stiled by Iosephus , the Baths of Callirhoe , as our Tunbridge-Waters take their Name from the Town , tho 't is some Miles distant from them . 488. With ill directed Prayers , devoutly made . ] From Cowley's , With good and pious Prayers directed ill . 490. Vows he 'd a Cock. ] A noted Sacrifice to Aesculapius ; I suppose , because while a Mortal Quack , the Good Women us'd to present him with a Pullet or Cockrill , now and then for a Fee. 492. But the poor Marble Idol , &c. ] Aesculapius his first Seat was at Epidaurus , thence , in a great Plague , his Godship was sent for to Rome , or the Devil in his stead , for Ovid says , a great Serpent appear'd in the Ship that was sent to fetch him thither . But above all their foolish Gods , I wonder what good Wife first deified the Son of this Aesculapius , I mean Machaon , who , it seems , got a Lift among the Stars for nothing less than inventing the most excellent Art of Tooth-drawing . 513. Jairus for him and other Friends implore . ] St. Luke 7. the Centurion sent the Elders of the Jews ; the Rulers of their Synagogues were chosen out of these Elders ; one of these Rulers was Iairus , with whom undoubtedly the Centurion was intimate , since he himself had built the Jews a Synagogue . 565. Or at the lovely Balsom Gardens nigh . ] For which the Iews quarrelled with the Romans , vid. Ioseph . 584. Soon did th' Old Man the joyful Tidings know . ] In the History thus , Be of good comfort , for behold he calls thee . 597. A thick and churlish Skin . ] I suppose it a sort of a Catarract . 608. Nor ever saw , till then , the chearful Light. ] He was born Blind , and therefore his Cure such a Miracle , as Grotius observes , as was unanswerable , after all the Cavils of the Jews . 625. Whence them he self-condemn'd and blushing sent . ] St. Iohn 8.9 . being convicted by their own Conscience they went out , &c. 629. 'T was at the famous Pool , well known to all — Jerusalem . ] 'T is hardly to be supposed so remarkable a thing could be unknown to any about Ierusalem , any more than that St. Iohn , who was an Eye-witness of all , would invent such a Story , had it not been true ; especially when the Circumstance related not to the Honour of his Master : our Lightfoot , I think , gives the most probable Reason for the Silence of the Iewish Writers in this matter ; namely , That the wonderful Virtue of these Waters , might be reckon'd as a sign of the Messiah's Coming ; Miracles being expected as a Token of his Reign , for which Reason , he thinks , the Rabbies never mention it . 635. You know from Heav'n some courteous Angel brings . ] That 't was a real Angel , not the Priest's Boy , which wrought these Miracles , Grotius brings these following Arguments , 1. 'T was done at a certain set time . 2. All Diseases were cured ▪ 3. The Waters were first to be moved , whereas in natural Cures they must be calm . As for the first and last of these Arguments , the odd Hypothesis which a very excellent Person stumbled upon , in relation to this matter , absolutely precludes them ; but the second , I think , is unanswerable ; he endeavours indeed to avoid it , explaining all Diseases by some , the Word whatsoever there denoting , as he thinks , a limited Universality , referring to the Diseases after-mentioned , the Blind , Halt , Wither'd , &c. But neither will this do , for tho there may be a kind of a Virtue , in the Remedies he mentions , against Lameness , I believe 't is a new discovery that they 're good against Blindness too . 668. Nor does he old Traditions blame , but where , &c. ] He bids his Disciples , Whatever the Pharisees commanded , that to observe and do ; that is , undoubtedly , in Cases indifferent , since he was very severe against 'em , as in the business of Corban , where they made God's Word of none effect by their own Traditions . 673. And a good Life , true Faith 's unfailing Test. ] From that of our Saviour , Ye are my Friends , if ye do whatever I command you . 677. Now in some lively Parable — As antient Seers us'd . ] Those who would know the difference between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Antients , wherein consisted all their Wisdom ; and the parts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may consult Grotius on St. Matt. 13. These Parables , Apologues . Similitudes , or Fables , were much used by the Eastern Nations , especially the Syrians , and those of Palestine ; who , as St. Ierome observes , seem to have a particular Genius for them . 694. Neither on Honour he , or Conscience stood . ] The same with , He feared not God , nor regarded Man. 750. Ten thousand Talents to his Servant lent . ] Which , unless I 'm out in my Calculation , supposing the Talent but Silver , is , three Millions seven hundred and fifty Thousand Pound . 843. Touch not my Holy Robes . ] His Fringes and Phylacteries , and some wore a huge Flapping Hat besides . 855. Which almost equal makes thy time and mine . ] The Jews fasted Mondays and Thursdays ; from a Tradition among them , as Drusius has it , that Moses went up to Mount Sinai on a Monday , and came down on a Thursday . 905. Not so the Younger , who profuse and vain . ] Grotius justly observes , that among all our Saviour's Parables , this seems to be the most excellent , adorn'd with the finest Colours , and full of the liveliest Passions , appositum , says he , in Iuniore ponitur Exemplum depravati Ingenii , Youth having generally less Wisdom and more Passion than other Ages . Ibid. Not so the Younger , who profuse and vain . ] By Profuse I would express the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , living prodigally , lewdly , vainly , or naughtily , nequiter , which Grotius thinks exactly hits the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after which , v. 14. 't is said , He began to be in Want , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , methinks , from the notation of the Word , should be translated to run behind hand , or run out , as we usually say . 1004. One only who more Kindness had profess'd . ] I confess , I thought this might have been some good Substantial Citizen , of his former Acquaintance ; but Ludolsus , on those Words Civi se adjunxit , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was a sort of a Hanger on ) tells us , by this Citizen was meant the Devil , the Inhabitant of the Kingdom of Darkness , and the Shadow of Death . 1008. And sends him to the Fields , his Swine to feed . ] Quo nullum vilius Ministerium , says Bochart de Porcis . Who also tells us , out of Donatus , that there were three sorts of Pastors among the Antients , Bubulci , our Cowherds , from whence the Bucolies , now the name for all Pastoral ; the Opiliones , our proper Shepherds , the chiefest Subjects of our English Pastoral ; tho I think least of the Greek ; the Caprarii , or Goat-herds , famous with the Grecians . But of Swinherds there 's no mention , either in Theocritus or Virgil ; tho what 's greater , Grandsire Homer has made Eumaeus immor ▪ who was Swinherd to Ulysses , vid. Odyss . lib. 22. 1111. On Acorns they or Wildings . ] There 's much dispute what 's meant by these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render Husks , the Latin Siliquas . Some think 'em the Shells or Husks of Beans , Pease , or such Pulse , which pleases not Bochart , because he says , out of Theophrastus , those are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Others make them the Fruit of the Caroub , or Wild Fig-tree . But leaving the Learned to agree among themselves , I take a new way of my own , feeding 'em with Acorns and Crabs , as probable in it self as either of the other . 1061. A mark of Honour , he no more a Slave . ] A Ring was a mark of Liberty and Ingenuity with the Romans , and Wealth and Honour in the Eastern Nations , vid. Gen. 41.42 . and St. Iames 2.2 . 1062. Then bids a noble Feast , that Night provide . ] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fatted Calf , may be put , in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Parable , for all sorts of Dainties , in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Maldonat says , all Interpreters agree that our Saviour is thereby intended . 1067. And Seraphs sing to David's Royal Lyre . ] David's Psalms were sung in the Temple , where the Angels were present . 1070. The Sober Glass , with sparkling Gaza crown'd . ] We are not to suppose they made a Dry-Feast ; but that when they had Musick and Dancing , they had a Glass of Wine , too ; which sure was innocent , if a sober one : as honest Theognis says bluntly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1071. Grateful to God and Man. ] To God in Sacrifices , Iudg. 9.13 . and Num. 28.14 . 1075. He Lights did see . ] Coming from work , it must be now the Evening , and Lights in the House , tho , I suppose , not like our Illuminations . Ibid. And Songs and Musick heard ] We read , Musick and Dancing , in the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Camero , exultantem Coetum , or concinentis Coetus Carmina . 1108. Whom given for dead . ] Those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dead , in the Holy Scriptures , who are lost in Vice , or dead in Trespasses and Sins . So Philo defines the Death of the Soul , the Destruction of Vertue ; and Pythagoras , as Hammond on the Place , was wont to erect Cenotaphs , or empty Tombs , for those that left him . 1136. We from the hardned Crowd some Truths must hide . ] Iesus spake in Parables for the Hardness of their Hearts . vid. Hammond on St. Matt. 8. Not. b. THE ARGUMENT OF THE Sixth BOOK . ST . John , in a Pindarique Ode , asserts the Divinity and Eternity of our Saviour , as be has done in his Gospel and Epistles ; describing the Trinity in the greatest part of the three first Stanza's ; the Creation of the World by the Son in the fourth ; the Fall and Restitution in the fifth and sixth ; Proving our Saviour's Existence before his Birth , by his appearing to , and conversing with , the Patriarchs in humane Form , in the seventh ; and like an Angel with the Israelites in the eighth ; further , in the ninth , proving him to be God by Isaiah's Vision and Prophecy ; and that he , some way or other , enlightens all Men , in the tenth ; as he is the Divine Word , and Eternal Essential Reason . The Centurion appears surpriz'd at his Discourse , thinking he had been deeply read in the Platonic Philosophy , the Sibyls , &c. and wondring to find so much Learning among the Jews , whereas they were represented , both by Grecian and Roman Historians , as a mean and ignorant People . Gamaliel sets him right , and tells him , that tho 't was true , what the Disciples knew , was miraculous ; yet the Jews , not only had all parts of Philosophy amongst them , but that they were also the first Learned Men in the World , and both the Grecian and Roman Antiquities originally came from them . Of which the Roman appearing very diffident , Gamaliel instances more particularly , and proves the Heathens had their very Gods , their History and Poetry , and other Learning from the Eastern Nations , as they from the Jews ; beginning his Discourse on that Subject with a Disquisition concerning the first Rise of Idolatry , and ending it with Praises of the Antient Poetry , which Linus and Orpheus first brought from Phoenicia into Greece ; adding , that even as far down as their own Ovid , their Poets borrowed their Matter from the Hebrew Prophecies and Histories . The Centurion owns himself convinc'd with the Reasonableness of his Assertions , and Clearness of his Evidence , only thinks he is too severe against all the World besides his own Nation , on the account of their Image-Worship ; which , tho himself had left , he had yet more Charity for those that us'd it , pleading , the very Images were not worship'd , but the supreme God by them , and urging all the common Shifts , made use of on that Topick . All which Gamaliel answers , and closes his Argument with the second Command , wheren all such Worship was expresly , and unanswerably condemn'd . The Roman rejoins , that it 's not fair to bring Scripture against them , when they themselves wo'nt abide by it , as the perfect and only Rule of Faith and Life , the Pharisees not only equalling their Traditions with it , but exalting 'em against it . To this Gamaliel replies , He 'll dispute no further on that Head , but if they desired to hear what could be said in defence of Traditions , he had a Pupil eager enough for 'em , and learn'd above his Age , and , if t were possible to be done , able to defend them , and whom he 'd call in for that Purpose . On their agreeing to his Proposal , and St. James's undertaking to manage the Dispute , Paul of Tarsus enters , warmly urging the Common Arguments for Tradition and Infallibility , against the Scriptures , and Iudgment of Discretion or Private Reason , which St. James answers , and withal prophesies , that he himself shall become as strenuous a Defender , as now he was a forward Opposer of the Christian Faith. After he has left the Room in a Rage , Chuza , being pleas'd with the Discourses he has already heard , and finding some of the Sadducces Opinions and Arguments , which he could not yet well answer , desires Liberty to propose them , in order to his intire satisfaction in those Matters : and , Leave obtain'd , produces their received Tenets and Arguments against immaterial Substances , the Resurrection , and future Punishments and Rewards ; to which Joseph of Arimathea and Gamaliel return him satisfactory Answers . After which St. Peter subjoins other Proofs , taken from our Saviour's Miracles and Discourses , and that they had not only heard him assert there were Evil Spirits , but had seen him cast them out ; concluding with the Parable of Dives and Lazarus . Which ended , the Company breaks up , and the three Disciples return to our Saviour . S t. IOANNES . THE LIFE OF CHRIST : AN Heroic Poem . BOOK VI. I. LOE ! th' Eternal Word I sing , Whose great Spirit my Breast inspire ! Whilst I touch the sounding string , Tune , some Angel ! Tune my Lyre ! Rise , my Eagle-Soul ! arise ! Mount and mean thy Native Skies , And view th' eternal Sun with thy ambitious Eyes ! ( If once direct his Glories on me shin'd , How gladly wou'd I be for ever Blind ? ) Let thy first bold Essay be , What wou'd employ Eternity , To sing the Father of the World and Thee : — In the beginning of his endless now , Before this beauteous World was made , Before the Earths Foundations laid , Before th' officious Angels round his Throne did bow ; He was , he ever is , we know not how . No mean Succession his Duration knows , * That Spring of Being neither ebbs nor flows : No Point can mortal Thought assign , In his interminable Line , Nor our short Compass meet the Circle All-divine . II. Whatever was , was God , e'er Time or Place ; * Endless Duration he , and boundless Space : Fill'd with himself , whereever Thought can pierce He fill'd , himself alone the Universe . One undissolv'd , nor ceases to be One , * Tho' with him ever reigns th' eternal Son. In his eternal Mind conceiv'd , Not to be argu'd , but believ'd . * Down goes my Reason , if it dares Rebel , As the ambitious Angels sunk to Hell. Ineffable the way , for who Th' Almighty to Perfection ever knew ? But he himself has said it , and it must be true . The Fathers Image he , as great , as bright , Cloth'd in the same unsufferable Light ; More closely joyn'd , more intimately one With his great Father , than the Light and Sun. * Equal in Goodness , and in Might , True God of God , and Light of Light : Him , with the Father we adore ; There is no After , or Before . * Equal in their Existence have they been , Nor ever did the Son begin ; No room for one short Moment , or bold Thought between . III. The Father lov'd the Son , the Spirit came From their conspiring mutual Flame , From both proceeding , yet with both the same . Equal to th' Father and th' eternal Word , The eternal God , th' eternal Lord , With equal Reverence his Great Name ador'd . One God , for what 's supreme can be but one : * Three more then Names , the Father , Spirit and Son. Triad and Monad both , where Faith may find What strikes Philosophy and Nature blind , * Three Great self-conscious Persons , One self-conscious Mind . Who made the World is God , and he Who made all Time must needs Eternal be . * This by the Spirit did the Son , The Fathers Will by both was done , * As was resolv'd i' th' Consult of the great Three-One ; High on his Throne with dazling Glory crown'd Sate the Algood , Alwise , And with his piercing Eyes Surveys wide fields of nothing round , Privations airy Realms , and Wast profound . To his lov'd Son ay-reigning by his side With equal Glory dignify'd , Let 's make a World he cry'd ! * Those fair Idea's be express'd Retain'd in our Almighty Breast . This , mild , no sooner said His ready Son , his lov'd Commands obey'd . IV. And first the Heav'ns he built Not those above we see So gaily deckt in glitt'ring Bravery , * With Luna's silver Waves and Sol's fierce beauties gilt . Far more refin'd , far more remov'd than they , Their Light wou'd soon put out Sol's twinkling Ray , Their Light is Gods high Throne , scatt'ring eternal day . The Angels next he made * In Love and Flame array'd The new-born Angels , chearfully adore Their Maker and their Lord unseen before : Their new-born Voice and Lyre they try In sweet Celestial Poessy , In lofty Hymns , and Heav'nly Harmony . The Refuse of their World did ours compose Which yet 's so beautiful and bright Each scatter'd spark of Heav'nly Light Falling from thence some Sun or Planet grows . But first on the dark Void the gentle Spirit descends , First , Matter wills , then Form to Matter lends , * First different Something 's makes , then makes those Something 's Friends . No longer with wild Ferment now they strove , O'er Matters Waves the gentle Spirit did move , And all around was Light , and all around was Love. * V. After the glorious Orbs above were made And Earth and Sea and Air were fram'd , The Alhigh with Pleasure all his Works survey'd , And Man the King of all his Works he nam'd : But ah ! how short his reign ! How soon by God who plac'd him on the Throne When Lawless he and Arbitrary grown , By God who had the Pow'r alone * Dethron'd again . Ill Councellors his Fall , he did receive Into his Cabinet the Devil and Eve. Th' Alhigh as much as what 's Divine can grieve Resents his Fate , and fain wou'd save Both him and that fair World he for his Palace gave , But first he must his Iustice show Before he Mercy cou'd bestow . If any , asks , wou'd satisfie * His Wrath , that Adam might not dye ? Archangels trembl'd , no bright Warriors there To undertake the vast adventure dare : Rather all Earth and Heav'n they 'd chuse to bear Than the Creator's Wrath , sad Notes they sing ; Each Cherub seems to flag his beauteous Wing ; Those gentle Spirits signs of pity gave , And mourn'd the loss of man they cou'd not save . VI. When forth th' Eternal Son undaunted stood ; ( How vast , how infinite his Love ? How deeply him did our sad Ruins move ? ) The dang'rous Enterprize to prove , To God to reconcile us by his Blood. A Body he did for himself prepare , To save the World by suffering there . Nor like an Angels , form'd of air Which when their Work on Earth is done Is the next moment into Atoms flown , But true and solid like our own , In all but Sin , like man — With goodness mild On his lov'd Son the Father smil'd , Accepts his offer and declares For him the guilty World he spares . Whilst th' accursed Spirits below Trembling fear a greater Blow : While the gentle Spirits above , Who Mankind protect and love , The Great Redeemer's Glory raise In lofty Notes of Godlike praise . VII . 'T was he who oft in humane Form attir'd Stoop'd to our VVorld below . As he our better State wou'd know , Or Company desir'd . Now shorter he , now longer Visits made , And once in Royal Robes array'd , At sacred Salem stay'd . To him their Gifts obedient Nations bring At once a wondrous Prophet , Priest and King. He , frequent , with the Holy Patriarchs walkt , With him they eat , with him they talkt ? At hospitable Father Abraham's Feast He , with two menial Angels , once a Guest , Where the old Sire his kindness did requite When coming faint and weary from the Fight , He him t' his frugal Board did call : There Abraham saw his Day and did rejoyce , * To Heav'n he rais'd his grateful Eye and Voyce , And gave him Tithes of All. VIII . 'T was he who did the wand'ring Iacob guide ; * 'T was he , who met by Iabbock's side That valiant Shepherd try'd ; His more than holy boldness did dislike , And him with gentle Lameness strike . 'T was he to whom the expiring Father pray'd , When on his Grandsons head his Hands he laid , And begs he them as well as him wou'd aid . This uncreated Angel he * Whom Moses in the Bush did see When it with Lambent Lightning flam'd , What Angel else those Titles durst have claim'd , * In every sacred Page Adonai nam'd . Him Royal Esay saw , whose lofty Vein * Excels bold Pindar's Dithyrambic strain , Him saw and lov'd , and learnt his Will Whose Glory did the Temple fill , Officious Seraphs waited round And Holy ! Holy ! Holy ! sound . And when with Sacred Fire they touch'd his Tongue Almost as loud as them he thus their Master sung . IX . " Sad Israel ! Weep no more ! " Dry those vain Tears , those Sighs give o'r ! " Thy God will thee encrease , and thee restore ! " He comes , he comes ! Welcome as the sweet Morn " That follows tedious Night the lovely Boy is born , * " The lovely Boy , in whose auspicious Face " Already opens each Majestie Grace . " With Virtues equal to so vast a care . " Unmov'd the Frame of Heav'n and Earth he 'll bear . " But who , alas ! who can proclaim " All his high - Titles , and his awful Name ? " Proclaim his Titles far abroad ? " Stupendous Wisdom ! O all pow'rful God! " Eternal Father ! for he 's one " With his Eternal Son. " O Salems Prince ! with speed thy Empire gain ; " And o'r the peaceful Nations ever reign ▪ X. — Tho' us , who from the Word a difference boast He with more large effusions do's inspire , Not the poor Gentiles are entirely lost , Their Reason is a spark of his Celestial Fire : His Beams , than Sol himself more strong and fair * Enlight'ning all , and every where . They Life and Light at once impart , Thro' Error 's scattering mists like Thunder dart Direct the Head , and warm the Heart ; Altho' alas ! to most they useless be , Who , stupid , close their Eyes , and will not see ; Useless to those who in the Twilight stay When Revelation brings the Day , Too short , too dim to those to Heav'n the VVay : Yet still there were a wiser few Improv'd and practis'd what they knew , Devout and pious , chast and just , * And did in their unknown Creator trust ; These shall acceptance find where e'er they live ; Who well improve their narrow store , Kind Heaven will soon indulge 'em more , And greater Talents give . That faint , that glimm'ring Light Which pierces thro' the Clowds , and shines in spight Of Errors and of Vices Night , If follow'd close will to such Beams convey Such orient Lustre , so Divine a Ray As shall encrease to perfect , and eternal Day , That this is God , the Argument stands fair . It can do all things , and is every where , Or God himself , or at the least must be Some Emanation of the Deity . The VVord Divine , tho' not b' his own receiv'd Expected by the Fathers and believ'd . In the Messia this must center'd be , And if conjoyn'd the Baptist , Heav'n , and we Can ought of Faith deserve , our Lord is He. Surpriz'd a while were all the Audience by , With such mysterious Truths , august and high , Beyond the reach of narrow Natures Rules , Or Roman Eloquence , or Grecian Schools : Tho' something not unlike in Greece which you From ancient sacred Hebrew Fountains drew Your pleasant Walks divinest Plato knew : Hence the vain Heathen World , and vainer Tribe Of Atheistick Fools to thee ascribe Many a noble Truth and Mystery , More ancient than the Grecian Name , or Thee , From all the blinded VVorld before conceal'd , And only to the chosen Iews reveal'd , Nay ev'n by them kept secret , and alone To the few wise and good amongst 'em known , To all his Follw'ers by our Saviour shewn , Hence even the learned Doctors they outdo , Who wonder'd whence such wond'rous things they knew : So those who here — But freer than the rest Thus the Centurion his surprize exprest . — That you 're good men is easily discern'd , But I confess I never thought you learn'd : And are the Grecian Arts too hither spred ? * For I perceive , Sir ! you have Plato read ! * Nay e'en our Virgil or I guess amiss , For many strokes of yours resemble his . * Our Sybils too , who mingling false with true I nought believ'd till 't was confirm'd by you . I find our Roman Writers , to be free , Unjustly brand you with Barbarity . To whom Gamaliel thus reply'd , and smil'd : Learning which is at Greece and Rome a Child Has been so long amongst the Hebrews known , 'T is at full Age , if not decrepid grown . Egypt from us , from us the Grecians drew Their Arts , and as their own they lent 'em you , Who borrow all you think of us you know * From fabling Greece , and falser Manetho , Who by Abuses cunningly provide Their ancient Thefts from all the World to hide . What have they that 's not ours , had all their due , 'T were easie to convince you this is true . That who the Iews as barbarous contemn , Have borrow'd all from us , we none from them , Their very Gods , their ancient History , Their Shipping , and their boasted Poetry . Letters and Laws — Half this if you cou'd prove Replies the Roman , you 'd my wonder move , Till then , excuse my Smiles , for Truth to tell Yet , Doctor ! I 'm a very Infidel . I ask no favour , no Opponent fear Replies the Sage — Lend an impartial Ear And first their Gods , with which when wand'ring wide Phenicia all the Heathen Word supply'd . To us their Gods Phenice and Egypt owe , We only their true Origin can show . * Their ancient mighty Iao was the same With our conceal'd , unutterable Name , Their false Iove from our true — Adonai came . And he to whom you did a Temple rear , * Was only the Phenician Thunderer . Tho' skulking in as many different shapes As when employ'd below in Thefts and Rapes . Now Hammon him from ancient Cham you call , Now Belus name him from our injur'd Baal ; * Your Iuno has the same Original Howe'er disguis'd as when she once did rove O'er all the Earth in quest of wand'ring Iove . Whether by Sydon nam'd , Baaltis she , * Belisama , or fair Astarte be : Where is not great Astarte known ? the same Th' Egyptians Isis , you Diana name , * Whom when your Matrons fruitful pangs invade They loud invoking cry , Lucina aid ! * Now Berecynthia , Mother of the Gods , * A Huntress she in Ida's sacred Woods ; Rhea the same , the same with both the Moon , * Whose beauteous silver Rays make Night pale noon . Thus track 'em to the Spring and still you 're poor , Your Gods but few amidst the your boasted store , In vain you one poor Idol oft divide , He 's still the same however multiply'd ; The same in vain 's in different figures thrown , All our Three hundred Ioves in less than one , * From Phenice first he round the World did rove , Old Saturn , Moloch , Phaebus , all but Iove . Roundly you all assert , but Sir , I fear The Roman urg'd , we little proof shall hear . Sol , Saturn , Iove — You young and old confound , In Errors endless Circle wand'ring round . Astarte , Isis , Iuno — How the same ? What likeness in their Worship or their Name ? How from Phenicians we , and they from you Divide their Gods ? and if th' Assertion 's true How you 'll avoid the shame of Idols too . To your Objections freely I 'll reply , And doubt not but I them shall satisfie Rejoyns Gamaliel — You must with me bear While first the rise of Idols I declare . When Man forgot his God , he soon began Himself t' adore , and make a God of Man : With Gods true Knowledge all good Arts beside In a few Centuries decay'd and dy'd : The wicked World grew barbarous agen , * As e'r the Flood , and montrous Beasts and men Rang'd o'er the Plains , the strong the weaker awe , Love then was only Lust , and Force was Law : Among the rest some few bright Spirits arose Who shield the Weak , and Force with Force oppose ; Incense as well as Praise the Vulgar bring , Nor was 't enough to make a Heroe , King ; But of their Benefactors they devise Prodigious Tales , and numerous grateful Lies : A Centaur then who e'r a Horse bestrod , And he that kill'd a Bear was made a God. Of some departed Father , Friend , or Lord They first an Image form'd , and then ador'd ; While others , who above the rest cou'd boast Their skill and knowledge of the heavenly Host , How all things by the Suns kind Influence grow , * And Seas , as Luna bids them , ebb and flow ; What friendly Influences fill the Skies , When o'er th' Horizon the sweet Pleiads rise , * Or mighty Mazzeroth , thro' silent Night Scatters profuse his Donatives of Light ; These scorn'd their Adoration there to give From whence they cou'd no Benefits receive , While to the glorious Bodies plac'd above * Which some thought living , for they saw 'em move ; Which chearful Heat and Light to all dispense , * And as they dream , some secret Influence , Which as they pleas'd , unblest or happy make , To these , by a too incident mistake To humane Minds , they think they all things ow , Which from the first Great Cause of Causes flow : These they adore , not him did them create , Their kindly properties they celebrate . Hence came the ancient Mythologic Tribe , Who secret venerable Names ascribe To what they worship'd , tho' as Time roll'd on , The Reason of the name perhaps unknown , Yet Footsteps of our Language still remain In spite of Time and Ign'rance so plain , They their first Origin wou'd hide in vain . Sometimes their Heroes they , and Stars wou'd join , And both to ' oblige , they make 'em both Divine : At others , they import , afraid , and loth To disoblige 'em , Gods of foreign growth : Fish , Fowl and Beasts and Man their Gods they call , Nay to make all things sure , the Fiends and all . * They 'd need some kind of Pantheon now provide So much at last the Race is multiply'd Which neither they nor we can marshal right , For Truth is one , but Error infinite : How e'r we 've yet some , glimm'ring Tracks of Light , Some marks in most , which not unlikely show From whence at first they came , where e'r they go . Most of Phenician growth and Language be , The same we not in fruitful Egypt see , First founded on our Tongue , or History . Of Iove , if more there need , I 'll prov 't agen , Father by you esteem'd of Gods and Men , Now him Baalsamen , the Phenicians call Great Lord of Heav'n , now Eliun , Belus , Baal . * 'T is plain they only mean the Sun , by all . Moloch and Belus is with them the same , * Saturn with both , the diff'rence but in name * These one Inscription oft together ties , * Alike their Form , alike their Sacrifice . * To both the Nations their Boetylia raise , * And both far more for Fear , then Love they praise . * Agen , that Isis , Io , Iuno , are The same , your own best VVriters oft declare . * The same their way of Life , all giv'n to rove , * And all , ( but one indeed , ) the Wife of Iove . * All horn'd alike their Images we see , * Whence Iove himself too in the mode must be , For Isis , e'er to Libyan Wasts he fled With her own double Crown adorn'd his Head. * But what 's more plain than that so odd a Dress In Hieroglyphicks did the Moon express ? * Tho' something further too was their intent , Their sacred Oxe did Ioseph represent ; * Him then t' a Star they join'd , and long before Your Rome was Rome , his Crest their Idols wore E'en their Astronomy by us was taught , * By Father Abraham first from Chaldee brought , * Whether from Seth's eternal Pillars learn'd , Or by Traditions glimm'ring Light discern'd . * To them the use of Letters long unknown , * Their boasted Hermes ours , and not their own , Nay e'en the old Chaldeans sacred Fire , Which Delphos , you , and all the World admire , Your Vesta , Persia's Mitra , are but one , The same with Moloch , Ammon , and the Sun. With as much ease I shall convince you soon Astarte's Iuno , Isis , and the Moon : Th' Egyptian Isis , Queen of Heav'n you name * Your Iuno , our Astarte is the same , * And all the Moon , in Venus all agen You find , great Mother she of Gods and Men. See then whence your Divinities do flow ! Or Sun and Moon above , or Men below . Your Vulgar e'en their Images implore , And the less stupid sacred Blocks adore ; From place to place where e'er they trav'ling come Officious , carry , or they 'd stay'd at home ; For whatsoever their false Priests declare That Gods meet Gods , fierce-justling in the Air , Further than them their Votaries did bear , They never stirr'd — Thus came Astarte o'er * To Cyprus first , from the Sidonian shore , Cypria , and Paphia call'd , and thence went on * From Isle to Isle , and past Icaria gone * At Samos touch'd , where they her Temple rais'd , * And by the Grecian Name of Iuno prais'd : Whence Men the neighb'ring Land Ionia stile And Samos bears the name of Iuno's Isle : * Nor far remov'd other Erythians live , To whom the neighb'ring Goddess Name did give , Fair Erycina call'd , when wafted o'er By Cytheron to rich Trinacria's shore , * Melita past , thence her the Tyrians bore . By her old Name to those new Walls they found * Your Rival Carthage — West to utmost ground They next proceed , where no more World is found ; To Gades , and the rich Tertessian strand Arriv'd , and fierce Geryon's fertile Land Whom their brave Captain slew in manful Fight , And seizes his rich Isle by Conquest 's right ; It 's Name it changes , as it chang'd its Lord Erythia call'd , from Venus there ador'd * Now Aphrodisia it the Ancient's stile , * Astarta now , now Iuno's sacred Isle . * Nay , thro' Herculean straits ne'er past before * To that new World without their Gods they bore , * Whose fair white Rocks oppose the Celtic shore * Where Cesar late , for Life , not Honour fought , * And at so dear a price their Conquest bought , Bel and Astarte known and worshipp'd there , * And Taramis , the dreaded Thunderer . * If back agen to East you turn your Eye In the Red Sea a little Isle you 'll spy Which Erythra , the name pronouncing false * The Fabling Grecian for Erythia calls : To Venus here a Fane the Tyrians found , And gave her the whole Isle as sacred Ground . From her Astarte term'd — Still further on * Past e'en the Ethiopian Floods they 're gone , There early and undrest surpriz'd the Sun : Where he retir'd , least Mortals shou'd behold , By Heav'nly Art turns the blest Earth to Gold. * Where Gomer's Land thrusts out its double head * To West of Ganges-Gulf , e'en there they spred Their Idols praise , tho' by a different Name , Colias , is Venus call'd , tho' still the same . * Next more to East , threat'ning the Seas and Skies , Outstretch'd the Corean Promontory lies ; * Near where a Town the Natives Cory stile , In Taproban , that ancient Indian Isle ; Which easily , I think may be believ'd From Chora , Iuno's Name , their own receiv'd : * Nor more than her has Iove himself stood still , First born to Crete , and then to Ida's Hill. Now you at fam'd Olympus him might view ; Then wand'ring with the Corybantic Crew The Thracian Samos him did entertain , * Where he did with the sad Cabiri reign Thus far we 're then advanc'd , and you I 've shown That Isis , Iuno , Venus are but one ; As Moloch , Saturn , Hammon , and the Sun , That those choice Gods were from Phenicia born From utmost West , to utmost rising-morn : What yet remains as easie 't is to clear , That they 'd their very Names and Language here As Greece and you from them , and yet that we Cannot be blam'd for their Idolatry , Beelsamen , Ashteroth , Baaltis , Baal Howe'er since chang'd from their Original , Must at the first be own'd pure Hebrew all . Some Names of God , which the vain Mimic Tribe Of Idol-slaves to their false Gods ascribe ; ( Those which so high an Honour cannot boast At least claim Kindred with the Heav'nly Host : ) If hard enough , they well contented be , For then there 's something in 't of mystery : Like our unutterable Name 't will show , Tho' not their Priests themselves the meaning know . From Hebrew Histories ill-understood , They sometimes borrow ; hence with humane Blood Barbarous , Heav'ns angry King they strive t' attone , With Virtue and with Mercy pleas'd alone . * Hence Moloch's cruel Food at ancient Tyre Where precious Victims fed their sacred Fire , * Thence did the Saváge Rites to Carthage come , And thence , if I 'm not missinform'd , to Rome ; Where oft your bravest Youth devoted dies , Or them , to save the Herd you sacrifice . * The same curst Offerings are in Albion made When of their dreadful Painted Foes affraid . From Isaac all , whose Fathers Faith to try His Friend his Son requir'd , but wou'd not let him dye . Ill Apes of what they think from us they learn , Or by Traditions glimm'ring Beams discern Those two great Lights our Books describe , which sway * By their successive motion night and day ; Hence to those Lights the stupid Gentiles pray , Now several Hero's they in one comprize , To ancient Truths new Dreams and Tales devise , And oft they know not whom they Idolize ; Now mighty Nimrod they their Bacchus make , Then our great Moses for the same mistake ; * Who sometimes must the fam'd Taautes be , The German and Egyptian Mercury . That Letters did from us , and Learning flow The Elements themselves , consulted , show . From us — Had yours their Order , Names , and Pow'rs , * Their very Form not much estrang'd from ours . Cadmus who taught the Grecians first to write , * What was he but a Coward Cadmonite ? Who long in Rocks and Holes was skulking laid , Of God's and Ioshua's vengeful Sword afraid , Whence their old stories , mingling false with true , Make him at last a Serpent's Form indue : * Nor only this , the Letters Colour too Where large and great , their Origin confess , Their rise in glorious Tyrian stains express . Those Letters first to the Phenicians came * From Grandsire Sem , and Father Abraham , Whose mighty Pray'rs , nor less prevailing Hand Incredible ! with his small faithful Band From four invading Kings set free their grateful Land : Then , Arts and Piety amongst 'em brought , Which Abraham Sem , Sem holy Noah taught ; Whose story learnt , like his they Vessels wrought , * And coasting , travers'd many a distant shore , E'er Rome was Rome , or Grecia handled Oar. This he whose Birth-place Samos boasts well knew , * Whom Fame of Hebrew Knowledge hither drew , Nor thought his Blood too dear a price , to learn Those sacred Truths which only we discern ; These once obtain'd , the precious Treasure bore To Croton's Walls , and your Calabrian shore , * This learn'd Hermippus owns , who with delight And diligence his Masters Life did write ; This Plato's self had done , whose piercing Eyes Unveil'd beheld our deepest mysteries , * Had that great man but been as just as wise . His One and Many he from us receiv'd , And our mysterious Triad he believ'd : * His Psyche , Logos , En what can they be But Elohims great undivided Three ? Who e'er his Works with curious Eyes survey'd , Wou'd there perceive a VVorld of Nothing made , By the first Cause ; the Angels , and the Fall , And strokes of our great Moses in them all . * Whom the first Legislator you must own , The Founder he of written Laws alone . Nor was this useful Art by him conceal'd , By God to him , by him to us reveal'd , * Before Troy's VVar , as from our Books appears , By many rolling Centuries of years . Hence Grecian Lawgivers their Pandects drew , Who when they of so rich a Treasure knew * Did to our neighb'ring Isles from Greece retire , And steal some sparks of our Celestial Fire . * To us the Attic Laws , esteem'd so wise , * To them your old Twelve Tables owe their Rise . For Poetry , which you your selves confess * An Heav'nly Art , and we believe no less ; Long e'er 't was ape'd in Greece , we had it here , And can assign the Century , the Year , When our best Authors flourish'd , yet we show Their VVorks , which true and genuine all we know , Within our sacred Archives kept with care , * Each Line , each Word , each Letter number'd there . Then Poetry was pure , a Vestal then , The Acts of God she sung , and Godlike men ; By the Great sacred Spirit himself inspir'd , And not by Wine , or Gain , or Passion fir'd : Poet and Prophet then indeed the same , Their Inspiration , not an empty Name . Past , future , present at one glance they see , Fathers their Children blest in Poetry . When righteous Heav'n some monstrous Tyrants crimes Aveng'd , his Fall they sung in sacred Rhimes ; How on the Clouds great El'him conq'ring rod , And all the ancient glorious VVars of God ; Nor did such Godlike men forget to praise Whom for those arduous Works he pleas'd to raise ; Good Princes , which by suffering bad , we know The best good thing Heav'n can on man bestow ; For Love they praise , nor sordid Hopes of gain , Reward enough to share their peaceful reign . To wicked Nations they just Plagues foretel , But promise to the virtuous All things well ; And Heav'n with Signs attests their Oracle . This saw th' Arch-Fiend , and better to beguile The Nations , strove to ape the sacred Style . * But ill at first succeeded the design , His Priests invoking him , and all the nine With much of pain wrung out one doggrel Line . * Rough and deform'd with ease their Author known Ev'n Envies self wou'd think 'em Satan's own . Ah! had he such a Poet still remain'd He ne'r had thus the cheated World enchain'd : Some Renegadoes to his side he drew , Who something of our sacred Learning knew ; Old Linus , first enticing cross the Seas * The Master of the Tyrian Hercules ; Fam'd Orpheus next , whose hot unnat'ral blood * Stain'd the wild Thracian Fields , and Hebrus flood ; His Priests and Poets they , his rites attend , File his rough Verse , his frightful Style they mend ; And that they might not him ungrateful call He to requite 'em , made 'em Laureats all . Aided by them his Idol-worship spred , And all the World ador'd the Stars or Dead : Yet all by Rote they sung , the Prince of Night Yet had not taught his Votaries to write : Nor he himself , who next succeeded these The Grecian Bard , old Melesigenes His Works e'er saw to written Rolls consign'd Worse than the Sibyls , wand'ring in the Wind , * But leaning on a Staff , ( the Bard was blind ) T' his Harp he sung , his Follow'rs do the same , Thence Rhapsodies his scatter'd fragments name . But to whatever distant Fields they 've gone Our Siloam first supply'd their Helicon . Something of the first Tast there still remains Tho' ting'd with passing thro' such various Veins . * Hence his fam'd Chaos , drew th' Ascraean Sage , And many a God that fills his antic Page . Hence ev'n your Ovid his , and if y' admire Whence we our Learning ; we more justly ' enquire , Whence he the Old World's Flood , the New's last fated Fire . He said , and paus'd — The Roman , — I must own Far more than I cou'd e'er believe you 've shown , Evincing clear to an impartial View That all the VVorld has been at School with you ; And there 's some Reason for the Nations Pride , Whom we unjust , as barbarous deride , Far more our selves — But might I Sir , be free , For those Iv'e left , I 've yet some Charity ; And in my Judgment , you Idolatry Unjustly on 'em charge ; for Images * They only make the Properties t' express Of that Great Iove who fills the Thund'rers Throne , Whom King of Heav'n and Earth we all must own . Nor scarce the stupid Vulgars selves believe Those Images relief or aid can give , Only design'd to fix the Thoughts and Eye , And since at once we scarce can mount so high Or apprehend Heav'ns boundless Majesty , What fits frail Mortals shorter steps they take , The Mediums these of their Devotions make : This better still t' attain , for this beside They all their Train of lesser Ioves provide ; In these their weakness , and their Makers ' State Consult , betwixt 'em both they mediate , For since when here , they Mortals ne'r did fail , Much more the Heroes will , when Gods , prevail , If this the Vulgar Gods , much rather then The mighty Mother both of Gods and men , The glorious Queen of Heav'n that reigns above , The pow'rful Mother of our mortal Iove . * Isis her self , who may her Son command , And stop the Thunder in his lifted Hand . The fairest Plea that is , or e'er can be Reply'd the Sage , for their Idolatry You 've now produc'd , and if I that confute I 've then for ever silenc'd this Dispute . For what you 've urg'd , and oft has been before , That they the very Image don't adore , I must dissent , since evident we see In numerous Instances the contrary . From these all good they ask , all bad they fear , These they from conquer'd Cities with them bear ; * They to the very Image lift their Eyes , To that pay Incense , Pray'rs and Sacrifice , If then their Incense , Vows , and Trust , and Pray'r Not proper Acts of Adoration are , We fain wou'd know what 't is they such believe ? What have they more to Iove himself to give ? Besides , if them they Mediums only made , Why should not all alike Devotion aid ? Why glutted this with Pray'r and Sacrifice , While that forsaken and neglected lies ? Where foul and old he 's sour and wayward grown , Half starv'd to Death sits gloomy on his Throne . Whilst o'er his mouth their Nets the Spiders spred , And Owls and Bats perch on his Godships head . Why they the great Diana magnifie That dropt from Heav'n — Unless her Priests do lye ? To all her Sister Idols her prefer , Tho' as well made substantial Blocks as her ? Those whom they chuse for greater Ease and State Betwixt their Iove and them to mediate , Whom they their Demy-Gods or Heroes call Were now the worst of men , now none at all , * Meer fabled Names ; now Death's and Hell's sad Lord In Satyr's or in humane Form ador'd . * But grant 'em Good , yet wou'd it , think you , be A Testimony of your Loyalty To snatch your Prince's Scepter from his Hand , And contrary to his express Command That and his Crown to some great Courtier brings , And seated on his Throne , salute him King ? Agen , if we this baffled Plea shou'd take That Stocks and Men they only Mediums make ; E'en this , if God himself a Iudge may be , Reason or God , is still Idolatry . For Reason's self declares , the Deity A Spirit unbodied , boundless , simple , pure , And thence can no base Mimic Form endure . This e'en your ancient Law-givers confess , * Old Numa's Temple knew no Images . Our sacred Books in every Page declare God's Glory he with others scorns to share . All Images forbid in that Command Spoke by th' Almighty's Voice writ by th' Almighty's Hand , So plain exprest , 't will no excuse admit , No vain perverse Essay of humane Wit. Nor yet , replies the Roman , must I yield , Once more I 'll charge before I quit the Field . No solid Reason e'er I yet cou'd see Why that Command you urge confin'd must be To such a Sense , since God by whom 't was writ More largely seems himself t' Interpret it : Did not that Moses whom you all admire When God he met in Sinai's smoak and fire , Observe his Laws , and his Direction take , * By that , exact , your moving Temple make . And did not he , as your own Books declare , Place glorious Forms with Wings extended there ? Besides , if you a final end of strife , A Rule exact and sure , of Faith and Life , Those sacred Books affirm , the World contemn , How comes it you your selves appeal from them ! * Your Corban you 'd unwillingly decide By that , but take Tradition as your Guide . The Rabbi thus — The Cherubin we own , By which the Form of God was never shown , But of those bright Attendants round his Throne , These there by his express Command were wrought , Tho' of their Worship yet we never thought . Not visible , how can they Idols be , Or Images ador'd we never see ? None e'en o' th' Priests themselves might enter there None but great Aaron's Mitred Successor , And he himself no more but once a year . For what you further argue , to be free , Other Opponents you must seek than me : Corban for Corban's self must plead , I fear , But if their usual Arguments you 'd hear , A Youth there is at ancient Tarsus bred , Of Hebrew Race , whose Father lately dead Him to my Charge committed , deeply read In all that Rome or Athens yet have known , * In boasted Grecian , Learning , and our own ; Deeply in all our Principles imbu'd , Altho' too hot his Zeal , too warm his Blood : In him , or I mistake , if you 're inclin'd His Force to try — You 'll no contemptible Opponent find . Gladly , rejoyns the Roman , wou'd I hear Their utmost strength , but since my own I fear , Least a good Cause , and this I 'm sure is so * Disgrace by an ill Champion undergo , The Argument I gladly wou'd transmit To these good men , who oft have handl'd it : Oft have they heard , with Eloquence Divine This Topic manag'd by their Lord and mine : ( For since for me such mighty Works h' has shown , 'T were base , if I his Service shou'd disown : ) Whom both at Feasts , and Synagogues I 've heard As of Traditions he his Sense declar'd , And e'en your Sect who teach 'em , nothing spar'd . The fair Proposal , Iames , desir'd by all Accepts , when speedy , at Gamaliel's call His Pupil enters , who no sooner knows The Cause , but glad his Art and Zeal he shows ; Thus , eager , all Opponents did prevent , Full of himself , and the lov'd Argument . Still were those wholsom Laws our Fathers made In force , nor thus despis'd , and disobey'd ; Who their Traditions break , condemn'd , t' expire * ' Midst show'rs of stones , or sheets of deadly fire , That wou'd the curst Transgressors best confute , For ever silence the abhorr'd Dispute : * But since our ancient Discipline is broke , Our shoulders worn beneath the Conqu'rers yoke , With Reason's Sword we now content must be ; With that alone extirpate Heresie : * Whose Patrons , sacred Oral Truths deny , And to the Scriptures still for shelter fly : * " For Heresies have all the same pretence , " And quote the Scripture in their own defence : Thus I demonstrate then from Reason's School * The Word is neither clear , nor perfect Rule . Not clear — It can't the doubtful Sense declare " When Piles meet Piles , contending in the Air , " Squadrons of Texts drawn out on either side , How shall the controverted Truth be try'd , Without a last Appeal to some unfailing Guide ? And where shou'd that , search all the World around , But in th' High Priest and Sanhendrim be found ? Nor perfect is the Word , since much is lost Of what the ancient Hebrew Church cou'd boast ; And Moses self did to the Guides commit Many a sacred Truth that ne'er was writ : Those Cabala , the Fathers did receive , To the great Synagogue and Ezra leave ▪ As they to us , these all Disputes decide , By these the doubtful Word it self is try'd , They our unerring Rule , the Church our Guide . " Thus ev'ry Age do's one another move ▪ " And trusts no farther than the next above , " Our good old Doctors always took this way , " Each asks but what he heard his Father say , All doom'd to Death who dar'd their Sentence disobey . Thus he , with zealous Fury in his eyes , To whom thus , temperate , the Saint replies . With those who are to your sage Sect inclin'd , Beyond gross Sense and Reason too refin'd , The surest way to see is to be blind ; That thus , their eyes subdu'd , and mortify'd , They , with Tradition's broken Reed supply'd , May grope about for some unerring Guide . That Criminal must have a desperate Cause Whose only Plea 's t' object against the Laws : The Statute's clear , but those it won't acquit May well use all their skill to darken it . Cast by plain Texts , you to your selves appeal , By your own Votes declar'd infallible . Reason and Scripture both alike cry down , * Since they defend not you , you them disown . You urge not Reason , you , but its pretence , Not Scripture , but false Glosses drawn from thence , Reject — But is it not the same if you , Must the sole Iudges be of false and true ? Reason you plead , if you it seems t' acquit , But if condemn'd , its Vote you won't admit . But still , if private Reason you pretend Must be the Iudge , Disputes will never end : Were this suppos'd , you cou'd but thence infer That men must still be men , and still may err . Nor shall they that , if they with Minds prepar'd A higher Guide than Reason's self regard , Attending , free from Prejudice and Sin The Word without , th' unfailing Spirit within . Still you complain the Scriptures are not clear , And you the Spirits must try before you hear : Your meaning is , you fairly both reject , For both Tradition and the Church erect : But what can easier be to understand Than Gods own Word , his own express Command ? Or what 's more plain than that on no pretence You ought must add , or ought diminish thence ? That his blest Law all perfect is , and pure , Nor can Tradition's base Alloy endure . Perfect as well as clear , approv'd and try'd , In every part of Life a Rule and Guide . In Faith and Life the Scriptures both avail , Nor can you give one Instance where they fail . The justest Notions they , of God , impart , And teach to serve him with a humble heart , Describe the terms of Happiness , and more That wond'rous Prince who shall the World restore , * That Christ , that true Messia we adore : By whom , if ought from Ages past conceal'd , The Fathers Will 's entirely now reveal'd . If then some Books are lost , ( which if they are , Where 's the High Priests and Elders boasted Care ? ) This not affects the rest , since still we find A clear and perfect Rule is left behind . Much of the Cabala , so highly priz'd * Are Trifles by the Learned World despis'd ; * Your Sephiroth are Truths i' th' Scriptures plain , But darken'd whilst you them unfold in vain . Ezra and the great Synagogue you boast , Whose Doctrine both and Piety you 've lost : Much younger those Traditions you embrace Beside the Word ; for them in vain you 'd trace * One step beyond the Hasmonaean race . Fallacious all those Arguments you use , And for Infallibility produce : Tho' manag'd they with all your Art and Care They still against plain Fact expresly bear ; For tho' High Priest and Sanhedrim you say Can without Error shew to Heav'n the way . 'T is plain to Sense , you this unjustly boast , Themselves in Error oft , or Vices lost , * Sometimes th' High Priests , as you must own , embrace Th' abhorr'd Opinions of curst Sadoc's Race ; * The Elders too , as sacred Writ averrs Have Israel's God deny'd , and turn'd Idolaters : And can two crooked Lines compose one right ? Two Finites ever make an Infinite ? But what the Fathers told , you must believe , Since such good men nor cou'd , nor wou'd deceive , Since every Age do's on the other move , " And trusts no farther than the next above : — But the blind Heathen take the self same way , " Each asks but what he heard his Father say , He errs , they follow , and stupidly obey . While those no false or dangerous steps shall make Who Reason's and the Words safe conduct take ; Which them , if from their paths they never stray , To our great Prophet will at last convey , Whose Divine Spirit shall with resistless might Soon fill the dazled World with Heav'nly Light : Gentile and Iew shall his blest Law receive , Vain Idols , and as vain Traditions leave ; E'en you your self — Unless amiss I see In the unerring Glass of Prophesie , You , who so fiercely now our Law oppose , And think us Gods at once , and Cesar's Foes , Struck to the Earth by a kind dazling flame , Your Conqueror shall to Gentile Worlds proclaim , And round the spacious Globe shall spread the Christian Name . He said , th' young Disputant shot furious thence Too weak , and much enrag'd to make defence . When Chuza thus — You so successful prove In this , my doubts I hope you 'll too remove : From a loose Court to Sadok's Sect inclin'd , * Some Notions I imbib'd which yet disturb my mind , These in their usual Words I 'll urge , nor fear * To find a just and candid Answer here . You know that Sect all future Life decry , All Immaterial Substances deny : A Spirit they 'll not believe , unless they see , What they 've no Notion of can never be , No pains for th' ill , or joys for those live well ; They laugh , as idle Tales , at Heav'n and Hell. Those distant hopes and fears alike despise , Impossible to them the dead shou'd rise ; Much less , shou'd they an after-state receive , Cou'd ought therein of endless pains believe , Since finite Sin is disproportion'd quite , They think to Punishment that 's infinite S t. PAVLVS . And hard , for Thoughts or wand'ring or impure , We shou'd t' eternal Ages , pains endure . This is the sum of what they Reas'ning call , The rest Scu●rility , and Nonsense all : Thus , modest he objects , thus calm and wise , He who of antient Rama nam'd , replies That immaterial Substance cannot be , Because some can't conceive't , and none can see , VVith ease is answer'd — Brutish Atheists own They can't conceive a God , but is there none ? Ask the received Sense of all Mankind ! Is there no Sun because the Beetle's blind ? * Their Breath , the Air , their Thoughts they cannot see , Yet still they Breathing , Thinking Creatures be . That God 's a Substance 't is confess'd by all , VVhom , but Blasphemers , none material call : * Matter 's extended , passive , finite own'd ; If God be such , he 's from his Heav'n dethron'd , Equal with that vile Man of Dust he made , Nay lower yet , and nearer Nothing laid . He must have Parts , Mutation must prevail O'er his weak Frame , " and what may change may fail . Angelic minds who ever reign above , Ay hymning the Great Spring of Ioy and Love ; These are all Spirits , for they , tho' young and fair They seem to Men , drest in light robes of Air ; Their business done their short-liv'd Bodies leave , Their elemented Form the Winds receive . Loose from dull matters Laws no longer stay , But the next moment think themselves away ; Preventing ev'n th' amaz'd Spectators Eyes , From East to VVest , from Earth to Paradise ; And from the Altar oft to Heav'n aspire In Clouds of curling Smoak , and Globes of Fire . Can you such Pow'rs as these in Matter find ? Can ought do this , unless 't is perfect Mind ? There is a Spirit in Man , th' Almighty's Breath ; Something Divine , that must survive his Death . Who can with patience think he all must die , And in dark Nothing 's Chaos floating lie , Who wou'd not rather with a blest Eternity ? If Man , as Sadoc dreams , all matter were , How cou'd he apprehend , compound , infer ? How Universals form , Reflect , or Will , And on those Acts make new Reflections still ? How Sciences invent , or Arts devise , And ev'n by Folly and Mistakes grow wise ? How everlasting Poems , Works divine , Which to compose both Earth and Heav'n must join ; How these produce , how weave each Notion there , And give each stubborn Thought its Turn and Air ? As soon wild Atoms into Whirlpools hurld Might make this beauteous Poem of the VVorld . A heap of Letters in a Mirror seen As soon might form great Maro's Works therein . If all were Matter , Sadoc argues well , Wou'd no Hereafter be , no Heav'n or Hell ? All wou'd be Fate , and Man as justly then Might punish Stones , as God cou'd punish Men. But shan't the Judge of all Men justly do ? Shall not eternal Truth it self be true ? That here things equally he don't dispense , Ev'n Sadoc's Sons must own , who argue thence Against his Iustice and his Providence : Tho' we more fairly a future World conclude To plague th' Unjust , and recompence the Good ; Which by th' inspir'd of old in every Age Was fair inscrib'd on many a sacred Page ; Tho' far more legibly than all the rest , By him of Heav'n and Earth belov'd ; exprest . Nor this last Refuge to th' unjust remains , This glimm'ring Hope , that Time shall end their pains : As soon the Fiends may break their Iron Chains , As wretched Souls from the ●ad Prisons rise , From those eternal Shades , regain the lightsom Skies . Habits of Vice are Hell , that World of Woe , They needs must with 'em bear , where e'er they go : The loss of Heav'n is Hell , who banish'd thence , Their pain of Loss equals their pain of Sense ; And cou'd they to that blissful Place repair , Yet what , ah ! what cou'd vicious Souls do there ? Who Life and Death propos'd , the latter chuse , And a fair Option granted , Heav'n refuse . Thus he — When Chuza — Easily we learn Those Truths we might from Natures self discern , And you my Faith with small reluctance , gain T' unmatter'd Minds , and endless Ioy and Pain : But that which shocks Philosophy and Sense , And crosses all our Notions drawn from thence , Is your assertion that the dead shall rise , Our mouldring dust agen enjoy the Skies ; Those Seeds of things thro' Air and Water tost , Thro' Earth and Fire , Bodies in Bodies lost ; That these shall be in their old Form rejoyn'd , Each Atom shall its brother Atom find : If then there 's ought your sacred Books contain , If ought in Reasons School can this explain , The useful Knowledge candidly impart , And ever more command a grateful Heart . Gamaliel thus — Who erring minds regain , Their Pleasure richly do's reward their Pain ; And Reasons self no worse success secures * In those so well prepar'd for Truth as yours . Not that from Nature you clear proofs can see Of what 's a supernat'ral Mystery . But first we 'll prove 't , tho' from the World conceal'd , By Gods unerring Spirit to us reveal'd , Then to our Faith the aid of Reason bring , And prove no Contradiction in the Thing . * The Law , the Prophets , and the Psalms contain , This Truth the Sadducee denies in vain . When Fate the Souls and Body's link unties * The Spirit says , Man rather sleeps then dies . Express great Esay writes the Dead shall rise ; When the last Trump the joyous news shall bring , That those who dwell in Dust shall rise and sing . Tho' this seems strange to our short sights who dwell In mortal Clay , with God 't is possible . His Pow'r can do what Nature 's never can , And reproduce the same numeric Man ; From various things that Body can restore Which his dread Word from Nothing made before . Those Seeds of things too fine for humane Sight , Tho' granted numerous , can't be infinite ; But were they , the Almighty is the same , And knows 'em all who calls the Stars by Name ; Each Atom can 't his proper place return , And raise a Phaenix from a dusty Urn. Tho' shou'd he different parts of matter take , With the same Soul he the same Man wou'd make : The Soul 's the Form , by this dull matter lives , And th' individuating Seal it gives ; That still survives , for what can that destroy ? The Bodies Harbinger in Pain or Ioy. While Body 's still in Flux , still loose it flies , Ev'n join'd to Soul , each Day 't is born and dies , * And when Fate calls , it thence divided , must Scatter in Air or moulder into Dust. He said and paus'd , all pleas'd with what he spoke , When zealous Cephas thus his silence broke . Well have you reason'd , Fathers ! and as well For Truth have urg'd Truths sacred Oracle ; Yet Reason some evade by Sophistry , Some Scriptures wrest , but none can Sense deny . To this our Lord by Miracles appeals , In all those Truths which he from Heav'n reveals By Miracles him his Great Father seals ; Which thousands can as well as we attest , By Friends admir'd , by Enemies confest : Who can by his own Pow'r both Worlds command , And raise the Dead by his dread Voice or Hand ; Whom Heav'n and Earth obey , all must believe , His Testimony all the World receive . But never Man like him these Truths e'er taught , He Immortality to Light has brought ; That Heav'n the Good with endless Ioy shall gain , The wicked mourn in Hell with endless Pain . As little , immaterial Substance , we Can doubt , so much we 've heard , so much we see . Legions of Fiends we see our Lord obey , VVho spightful him confess , and hast away ; * Whether to their own dark Abyss confin'd , Or them he in the howling Desart bind ; Whether before they haunt some lonely Tomb , Or bolder into Towns and Cities come , And strike afflicted Mortals blind or dumb . This have Capernaum's VValls with wonder seen , * This from his Hills th' affrighted Gadarene , Where to their Saviour they their Swine preferr'd , Where Beasts and Fiends obscene in Legions herd . Were our Eyes false , we 've stronger Evidence , And proof ev'n more infallible than Sense . These Truths did Truth it self to us reveal , Or plain , or in some lively Parable : One I among the rest remember yet , And think I hardly ever can forget ; Still are , methinks the Scene 's before my Eyes The pains of Hell , the joys of Paradise ; And were not Day well wasted — Wast no more Gamaliel says , more earnest than before To hear the whole : while Nicodemus cries , Those only wast the Day who , lost in Vice , The sliding Hours profusely misemploy In shortliv'd Pleasures and voluptuous Ioy , VVho while the sliding Hours fly swift away , Fondly themselves beguile , and not the Day : But who like us their happy Sands have past , 'T is they , and they alone , Life truly tast , They use their Time which others only wast . But pray proceed , slip not one passage o'er , Believe we long to hear it all and more . He thus — I 'll every circumstance relate ; Thus was the Poor-Rich-Mans tremendous Fate , — See his luxurious Body cover'd o'er With Royal Purple , fetch'd from Tyre's proud shore . * The softest Linnen next his tender skin Richly perfum'd , ( and need ) to hide within A lothsom Load of Vanity and Sin : Arabia's choicest Odors , purchas'd thence With the exactest Care and vast Expence Rich Nard , Amomum , sacred Frankincense : All these profusely smoaking fill'd the Air , As if the Land of Spices had been there , Where nothing else they burn ; the choisest Fare * His Tables load , the panting Servants come Half crush'd with their pil'd weight into the room : Those Birds with which wise Heav'n our Fathers fed , And thought the fittest meat with Angels bread , * As coarser Fare , despis'd , he 'd scarce afford A room at th' end of his luxurious Board : The beauteous Fowl by distant Phasis bred , * Almost as richly as their Master fed ; Both fatted for destruction , scarce he 'd deign To tast , almost untouch'd born off again ; And cou'd the fancy'd Phenix self been caught , The Dish he at a Kingdom 's price had bought . While in a stately Gallery hard by , Adorn'd with Babylonian Tapistry His Honours Musick sate , and as they bring Each Course , anew they sweep the sounding string ; At once to charm his Conscience and his Cares , Lull his loose Soul with melting Lydian Airs , Or soft Anacreon's Words from Greece they bring , Which Eunuchs bought from Rome or Egypt sing ; No Words e'er better chosen to excite His sated , yet his furious Appetite , And urge to lawless Loves , and vain Delight ; Thus on his yielding Couch reclin'd he lay , Thus he , Luxurious , past the scorching Day Till cooler Evening come , he bids prepare His stately Chariot — He must take the Air : At his broad Gates arriv'd he casts his Eye And sees a miserable Object lie With sores all cover'd — Strait with cruel Pride He turns his Head and haughty Eyes aside , Then frowning , thus t' his crouching Servants near Take hence this Dirt he cries , what makes he here ? Drag him to th' Dunghil , that 's the fittest place ; Let him rot there , and not these Walks disgrace : Too soon they obey , and spurning bid him rise And get him thence — He lifts his fainting eyes , With much of Pain he lifts his heavy head , Which soon fell down agen , and sighing said With a low Voice — What hurt or injury Will 't be , if here you let me faint and die ; Tho' while I might have liv'd , you 'd not afford , 'T was all I ask'd , the Fragments of your Board Which e'en the Dogs had left — The Wretch dares prate , Replies the Lord — Here trail him from the Gate ! They did , across the more relenting Stones , Scarce cou'd he speak , but just expiring groans ; The kinder Hounds , who as it chanc'd were there , Soon scented him , where half expos'd and bare , His fest'ring nauseous Sores infect the Air ; Scarcely one part from head to foot was sound , One frightful Ulcer he , all o'er a Wound : Around him the poor Curs with pity wait , And as they cou'd seem'd to bemoan his Fate ; They of their Masters cruelty complain ; With heads thrown up they deeply howl — In vain The Huntsman rates 'em off , they ne'er the more * Will from him stir , but gently lick'd his Sore . Some Ease he found e'en in the pangs of death , Tho' whence he knew not ; with his parting Breath , Too late's your Aid , who e'er you be , he cry'd , Requite you Heav'n ! — With all his strength he try'd , A little rais'd his Head , then sunk and dy'd ! — His active Spirit no sooner wing'd away From her untenantable house of Clay , But strait fair Angels from the Clouds descend , And thitherward their Course directly bend ; His shiv'ring Soul wide wand'ring in the Air , On their warm Purple Wings to bliss they bear ; Safe to the Realms of endless Peace convey'd , And in great Abraham's bosom softly laid ; There all the glorious Orders round him shine , * " And calm the Relicks of his Grief with Hymns Divine . When now Sol's Beams almost had left the Air , Back did the Miserably-rich repair ; Who near his house , the lifeless Carcass there Did at first glance a little startled see , But soon himself recalls — What is 't to me , If he be dead , he did insulting cry ? That Wretch had nothing else to do but die . For me , I better can my time employ , And many an unexhausted Year of Joy : Shou'd Fate and Death be sawcy and pretend To rush into my presence e'er I for 'em send ; Rich Cordials soon shou'd make 'em quit their hold , I 'd bribe 'em thence with show'rs of liquid Gold , — Now let 'em keep their distance — When I 'm old , With Virtue and the Palsey bedrid lie , Return , I may have leisure then to die . — He said , and a new Banquet bids prepare , Rich Syrian Unguents crown his flowing Hair ; Resolv'd that Night in all the Ioys to live That Wit or Wine , or flatt'ring Vice cou'd give ; A few choice Friends , as great , as lewd as he , Sate round , t' augment and share his Iollity ; At length the Tables clear'd , the Banquet o'er , Profusely plentiful as that before , He a huge golden Goblet rais'd on high , And swears to all their Healths he 'd drink it dry , Then brought t' his head , when on the sudden , fall , His lips scarce touch'd , he , Goblet , Wine and all ; The Servants shreeking overturn the Board , And run to th' aid of their expiring Lord ; Rich Cordials fetch'd , they force 'em down in vain , His hand upon his heart , there , there his Pain ; Death-struck , he fell , hard comes his rattling breath , His jolly Face now pale and cold as Death ; Atheist no more , believes a God too late , Trembling with Horror of approaching Fate : All Arts in vain , with wild distorted eyes He desp'rate in their arms reluctant dies ; So soon his Carcass , black and horrid grown Corrupts , it longer cou'd be born by none ; But as the time permitted , they Inter With State , in his Parental Sepulchre ; * Proud Hatchments o'er , perhaps some praise him too For twenty Virtues that he never knew ; Their Flatt'ries help him not , nor reach him , where His Soul , by th' ugly Daemons of the Air Is seiz'd their own , their Mark they on him found , Which in firm Adamantine Fetters bound , To Aetna's Gulf , or further on , they bear To the sad Northern World thro' mirksom Air , O'er utmost Thule , thence thro' Hecla steep , * Sink with him down headlong to the boundless Deep . Amidst the dreadful Pains of that sad State , Which for all those who now despise 'em , wait ; Where long he Tortur'd lay , he lifts his Eyes Unto the now almost forgotten Skies ; The Earth to him , Diaphanous as Air , With ease look'd thro' , for Souls see every where ; Beyond Heav'ns mighty Gulf he saw as well , Tho' vast as that , from th' under-World to Hell ; * Within whose shining Borders soon he found Sweet Paradise , that blest , that happy Ground Where Father Abraham sits , the Patriarchs round , And holy Souls , ay reign in boundless Light , Expecting greater Bliss than Infinite ; * Among the rest when Lazarus he spy'd , With a loud lamentable Voice he cry'd , O Father Abraham ! Tho' so far from thee Remov'd , O Father hear , and pity me ! To live in yon blest Realms I must despair , What wou'd , alas ! my guilty Soul do there ? All the small Boon I ask , O that I might Obtain ' t ! Is but less Pain than infinite ; Since I in this dire Place must ever dwell , O give but a more tolerable Hell ! If this too much , one Moments respite give , What 's that t' a Wretch must here for ever live ? Still less than that , yet let me , let me gain Some small alleviation of my Pain : The happy Lazarus ! — O what a Change , ( But sure the Blest above knew no Revenge , ) Betwixt his Fate and mine ! Let him descend , And with one drop of Water me befriend , Tortur'd in quenchless Flames e'er since I fell , And Thirst , next Guilt , the greatest Plague of Hell. Ah miscall'd Son , Abraham severe replies , With unrelenting Iustice in his Eyes , The time of Mercy 's now for ever o'er , No more thy Friend , thy Father now no more : Then , then thou shou'dst have su'd , when long in vain GOD did a Pardon offer , you disdain ; Nay dar'd , ungrate , his Providence arraign : E'en from his Goodness , wou'd no God believe , Because he suffer'd such a Wretch to live : * Then thou in Wealth and Opulence didst flow ; Two are too much , thou hadst one Heav'n below , Where Lazarus his Hell ; now all things weigh'd In his just Ballance , Retribution's made ; He lives in endless Ioy , who then did mourn ; Thou in unpity'd Flames must ever burn . Besides , th' interminable Gulf's so wide , That do's 'twixt your sad Realms and ours divide ; Yours cannot hope a Change , nor ours can fear , You must be ever there , we always here . If then my Pain I must uneas'd deplore , O let it not ( but can it ? ) e'er be more , The hopeless Wretch returns ; for even here In Hell it self I 've something worse to fear : I' th' lightsom World above I call to mind , I yet have Five dear Brethren left behind ; Them my false Rhet'ric did too oft entice , My bad Example them inclin'd to Vice : I fear lest their Damnation mine enhance , Their added Sums my vast Account advance : If he so long a Iourney must not go , Or make a Visit to our Worlds of Woe ; At least half-way let Lazarus descend , Rowze 'em from Vice , and warn of my sad End ; This , this wou'd strike their Souls with pious Fear , Sure they 'd the Dead , tho' not the Living hear . Nor e'en can that be granted , Abraham says , If they neglect Life 's fix'd and stated ways , What the great Moses their Forefathers told , Thunder'd from Heav'n , what all th' Inspir'd of old ; If they the Law and Prophets not receive , Nor wou'd they the returning Dead believe . — He said , the Fiends about their Pris'ner came , And sink him deep in liquid Worlds of Flame ; While Lazarus forgets those Miseries , By which he thinks too cheap his Crown he buys , And learns triumphant Hymns in Paradise . The Apostle breaths , the Story all commend ; Hence Fathers ! See , reply'd our Saviour's Friend , Our Master came not , as the envious say , The Sanction of our Laws to take away , Or mighty Moses teach to disobey ; Perpetual Doctor of the Churches , where His Truths of moral Obligation are , Nay even those who sit in Mose's Chair , He bids obey in all that 's just and right , Suffer or do , nor must his Servants fight . Gamaliel thus — Since you so much have shown , I 've now far other Thoughts , I frankly own , Of your great Masters Doctrine , than before , And must th' Iniquity o' th' Age deplore That him rejects , our Rulers Spite and Hate The Cause , he worthy a far better Fate . But chance what may , avert my boding Fear , Kind Heav'n ! You ever shall be welcom here . And now the Sun behind the Mountains fell , Gilding , with parting Beams , fair Siloam's Well ; * The Guests arise , Gamaliel with 'em rose , Since they 'll no longer stay , he forward goes , Conducts 'em to the Gate , and parting there , Back the Disciples to our Lord repair . The End of the Sixth Book . NOTES ON The LIFE of CHRIST . BOOK VI. 1. LO ! Th' Eternal Word I sing , &c. ] I chose Pindaric here , being most suitable to the Loftiness of the Subject : And for my Excuse in using it , desire no better than Mr. Cowley's Example . For the Matter of the Ode , it includes , for the main , little more than what 's express'd or hinted in the First Chap. and other places of St. Iohn's Gospel . 5. Rise my Eagle-Soul ! Arise . ] That Epithet may be more proper to St. Iohn , because he 's generally thought represented by the Eagle , among the four living Creatures in the Revelation ; which is accordingly pictur'd near him . 18. No mean Succession his Duration knows . ] I am not ignorant that our famous Parker , and the Men of New Notions , are generally of another mind . But this has not only been the Opinion of all Antiquity , who thought Succession disagreeable to the Nature of God , but of the best and most Learned of the Moderns in our own Nation . See Bishop of Worcester's Sermon on the Mysteries of the Christian Faith ; Mr. Bently , and others ; and among Poets , Mr. Cowley , Nothing is there to come , and nothing past , But an Eternal Now does always last . 23. Whatever was , was God , e'er Time or Place . ] From Vida's : Qui●quid erat Deus illud erat . 27. One , undissolv'd . ] The nearest word I could find to undivide . 30. Not to be argu'd , but believ'd . ] As to the Modus , I mean , the Manner of the Eternal Generation ; as I explain it in the following Verse , — ineffable the way , &c. 39. — more intimately one With his great Father , than the Light and Sun. ] This usually is given as an Illustration of the Trinity , and particularly the Procession of the Son from the Father ; tho it must come short , or else it would not be a Similitude , but the same thing . All that is pretended to be proved by such Instances as these , being that such things are no Contradiction in Nature . 43. There is no after or before . ] From that in the Athanasian Creed . In this Trinity none is before or after an other ; that is , all the Divine Persons were coexistent from all Eternity , and do now equally partake of the Divine Essence and Perfections . 46. No room for one short Moment , or bold Thought between . ] The Arrians , who had much more to say for their Heresie than their modern Kindred , did grant , in some of their Confessions of Faith , that the Son was from all Eternity by such an Emanation from the Father , as that whereby the Light proceeds from the Sun , but yet contended for a Moments difference between their Existence ; the Son receiving his , as they think , from the Father ; whereby they unavoidably fell into the same Absurdity which other Pretenders to Reason since have done : That I mean of a made God , or a subordinate Supreme . To which , if they can , let 'em find one that 's equal in the whole Athanasian Creed . 47. The Father lov'd the Son , &c. ] Thus some endeavour to solve , or rather illustrate the Doctrine of the Divine Processions . 54. Three more than Names , the Father , Spirit , and Son. ] 'T was the Heresie of Sabellius , that the three Persons in the Trinity were only three Names for one Person , as well as one Essence . Which some have charged on Dr. Cudworth , tho , I think , with more ill Nature than Iustice. Nor seems there need of many Arguments to con●ute it . Names can't act . Names are not distinguish'd by Personal Pronouns ; one Name can't send or satisfie , or attest another : But there are in the Divine Essence different Agents , different Actions being attributed unto it , and those who perform 'em are distinguish'd by different Personal Pronouns in the Sacred Scripture . Of the Father and Son there 's no doubt : Of the Holy Spirit 't is said , He shall teach you all things . The Father is said to send , the Son to be sent , the Holy Spirit to witness . Therefore they are more than Names , and I think Persons is the plainest Word we have whereby to express them . 57. — one self-conscious Mind . ] With all Submission and Respect to that Reverend Person , who , if I mistake not his meaning , asserts three distinct Minds in the undivided Trinity , I must acknowledg I can't be of his Opinion for those short Reasons ; if three holy Minds , then three Holy Ghosts : But says the Creed , One Holy Ghost , not three Holy Ghosts . Again , if three Minds , then I see not how to avoid three individual Essences , as much as of three Men : Therefore not one individual Essence , tho this all Catholick Christians acknowledg . 60. This by the Spirit did the Son. ] Gen. 1. The Spirit of God moved upon the Face of the Waters : Which could not be a Wind , the Earth not being yet made to send out any Exhalation , or so much as any Air to be mov'd , without one of which , Wind could not be produced . 62. As was resolv'd i' th' Consult of the great Three-One . ] That our Church thinks all the Trinity consulted or agreed together in the Creation of the World , and understands that Expression , Gen. 1.26 . Let us make man ; in that Sense , appears , I think , plain enough from her ordering that Chapter to be read on Trinity-Sunday . 71. Those fair Idea's be express'd , &c. ] According to that Notion so much talk'd of by some , of an Ideal World ; tho thus much is certain , that the infinite Mind , had before all Time , and therefore from Eternity , fore-seen and decreed , what were then only possible Essences , should be in Time reduced into Existence or actual Being . 78. With Luna 's Silver-Waves , &c. ] Alluding to the new Notion of Light ; that 't is perform'd by repeated Undulations . 82. The Angels next he made . ] So in Coloss. 16. By him were all things created in Heaven and Earth , Thrones , Dominions , Principalities , Powers : And in the Old Testament , The Morning-Stars sang together , and all the Sons of God shouted for Joy , when the Son , the eternal , essential Wisdom of God , as the Fathers interpret it , laid the Foundation of the Earth ; and if he made the Angels , he could not be himself an Angel in a proper Sense , tho he 's call'd by Accommodation or Comparison , the Angel of the Covenant ; and by Iacob the Angel that preserv'd him from all Evil. Of which see more below . 92. Falling from thence , some Sun or Planet grows . ] Alluding to Galileo's Notion , " That every Globe of the Universe was created at a distance from the Place wherein it was to move , and thence let fall to the place of its designed Residence . 94. First , Matter wills , then Form to Matter lends ; First different Something 's makes , &c. ] Matter , the Heaven and the Earth , Gen. 1.1 . which must relate to the Matter of them only , the whole being at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inform and void , till 't was in three Revolutions of the first created Light , and three more of the Sun , reduced into that beautiful and lovely Order , which denominates it a World ; all the jarring Elements being separated and disposed into their proper Places . 98. And all around was Light , &c. ] Gen. 1.3 . God said let there be light , and there was light ; immediatly after the Spirit 's moving upon the Face of the Waters . 106. By God , who had the Pow'r alone . ] This certainly held then , whatever some may think it does since . 115. If any asks , can satisfie — His Wrath. ] This Thought has been labour'd at by some of the greatest Genius's the World has e'er produced , Milton , Dryden , and others , after whom I should scarce have dared to attempt it , had it not been almost necessary to the Subject . 131. Nor like an Angel's , only form'd of Air. ] T was the Opinion of some wild Hereticks in former Ages , that our Saviour's Blessed Body was only fantastical not real ; whom 't is not worth the while to confute . 150. And once in Royal Robes array'd , — At sacred Salem slay'd . ] Many Learned Men have been of Opinion that Melchizedeck was our Saviour , who , as well might appear like a Man as an Angel ; and as well stay some time as just appear . They think that 't is a harsh Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without Father without Mother : to say , that it only meant his Father and Mother were not known , or not recorded , especially considering what follows , that he had neither beginning of Days nor end of Life ; for further Christ is said in the Psalmist to be Sacerdos in aeternum , a Priest for ever , after the Order of Melchisedeck : Whence it should seem that he himself was a Priest for ever , eternal , and therefore no other than the Son of God ; as it seems implyed in the Apostle's Words , of whom 't is witnessed that he liveth , Heb. 7.8 . made after the Power of an endless Life , v. 18. as in the third , without Descent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Who shall declare his Generation ? ) And , he abideth a Priest continually . And when that 's objected , made like to the Son of God , therefore not the same ; they answer , that he may be the same with him , tho said to be like him , and produce that Instance where Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Philip. 2. Made in the likeness of men : and yet more plainly and unexceptionably , Revel . 1.13 . One like unto the Son of man : Whom yet all here grant to be Christ. Other strong Probabilities might be added , but these I think are sufficient to defend my making use of that Opinion . 157. He , with two menial Angels , once a Guest . ] Gen. 18.1 . The Lord appeared to him ; as Cap. 17. The Lord appeared to Abraham , and said , I am the Almighty God ; which could not be an Angel , could not be the Father , must be the Son. v. 22. God went up from Abraham ; therefore must have taken a bodily Shape , which the Father ne'er did . And in the following Chap. when the two Men , or two Angels , went to destroy Sodom , they tell Lot , The Lord had sent them to destroy it ; that Lord whom they left talking with Abraham : And that Passage , The Lord rained Fire and Brimstone on Sodom and Gomorrha from the Lord out of Heaven ; the very Arrians understood of the Father and the Son ; as we find in some of their Confessions of Faith in Eusebius . 161. Then Abraham saw his Day , and did rejoyce . ] A not improbable Sense of our Saviour's Words , Iohn 8.56 . 164. 'T was he who did the wandring Jacob guide , — 'T was he whom met by Jabbok 's side , &c. ] That the Angel who deliver'd Jacob from all Evil , and whom he prayed to bless his Grand-Children , was the uncreated Angel , our Blessed Saviour , has been the Sense of Antiquity , as Petavius observes , tho he seems not willing to believe it , lest the Church of Rome should thereby lose one main Argument for worshipping Angels . But without him we are sure he was God : For Gen. 48.15 . The God of Abraham and Isaac which fed him all his Life long , is call'd , v. 16. the Angel that redeem'd him , &c. tho no doubt but 't was the same who redeem'd and fed him . Again , Exod. 3.2 . The Angel of the Lord appeared in a flame of fire out of the midst of the Bush : But v. 4. God called to him out of the midst of the Bush : And v. 6. I am the God of Abraham , Isaac , and Jacob. The same also who wrestled with Iacob at Peniel , Gen. 32. who tho call'd a Man , v. 24. because appearing in the Form of Man , yet was really God , v. 28. As a Prince hast thou power with God : And so it seems Iacob himself thought ; for he call'd the Place Peniel ; for , says he , I have seen God face to face . 175. What Angel else those Titles durst have claim'd ? — In every sacred Page Adonai nam'd . ] 'T is not proper to make a Iew pronounce the Name Iehova , which was , I suppose , long before this esteemed unutterable , for which was used Adonai or Elohim . Now that the Angel which went before Israel , which appeared often to the Patriarchs , was call'd Iehova , is plain in twenty Instances : See Exod. 23.20 . Behold I will send an Angel before thee : And 21. My Name is in him : Now the Name by which God revealed himself to Moses and the Children of Israel , when he brought them out of Egypt , was Iehova : Exod. 6.3 . By my Name Jehova was I not called : And say to the Children of Israel , I am hath sent me unto thee . But God will not give his Glory , Isai. 42.8 . His incommunicable Attributes , and essential Glory to any other Being : Therefore whoever has this Glory , must be God ; and this God the Son , whom the Iews tempted in the Wilderness , as the Apostle says , 1 Cor. 10.9 . and of whom all the Fathers interpret it : Nay , the very Iews themselves do the same , as I find in the Notes on Grotius de Verit. Relig. Christian . p. 368. Out of Moses Ben Nachmen , as quoted by Masius ; Iste Angelus , &c. That Angel , if we might speak the very Truth , is the Angel the Redeemer , of whom it is written , my Name is in him . The Angel who said to Iacob , I am the God of Bethel : He of whom 't is said , God called to Moses out of the midst of the Bush. He 's called an Angel , because he governs the World : For 't is writ , Iehova brought us out of Egypt . And again , he sent his Angel , and brought us out of Egypt . Again it is written , The Angel of his Presence ( of his Face ) saved them , to wit , that Angel who is the Presence or Face of God ; and of whom 't is said , My Face or Presence shall go with thee , and I will give thee rest . Lastly , that Angel of whom the Prophet , The Lord whom you seek , shall suddenly come to his Temple ; the Angel of the Covenant whom you desire . Again , The Face or Presence of God signifies God , as all Interpreters agree ; but none can understand this , unless he 's acquainted with the Mysteries of the Law. 177. Royal Isaia him . ] He 's generally reckon'd of Noble , or Royal Off-Spring . The Glory he saw in the Temple when the Seraphim cry'd Holy , Holy , Holy , Isai. 6. was the Glory of our Blessed Saviour : For so says this Evangelist in his Life , Iohn 12.41 . These things said Isaia , when he saw his Glory and spake of him . 190. The lovely Boy , in whose auspicious Face . ] This is borrow'd from Mr. Dryden's Translation of Virgil's Sicelides Musae . 207. Their Reason is a Spark of his celestial Fire . ] God the Son , who made Man , and breathed into him the Breath of Life , gave him also Soul and Reason , forming him in this , as well as Piety , after his own Image , who is the eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first Essential Reason . 251. And only to the chosen Jews reveal'd . ] Vid. Ioseph's Speech , in Lib. VIII . 262. For you , Sir , I perceive , have Plato read ] As the Heathen said of St. Iohn , when he read the beginning of his Gospel . 275. Who borrow all you think of us you know , — From Fabling Greece and falser Manetho . ] See this prov'd at large by Iosephus against Appion . 295. Their ancient mighty Jäo was the same , &c. ] This Iäo , or as St. Ierom , Iaho , was very famous among the most ancient of the Heathens : Him the Devils themselves were forc'd to acknowledg to be the true Supreme God. So the Oracle of Apollo Clarius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He was the same with Iehova , and as well as Iove , deflected from it . That this was the God of the Iews , we learn from Diodorus , who speaks as much of 'em as most of the Heathen Writers . Moses , says he , inscrib'd his Laws to the God Iäo : And Sanchoniathon tells us , he received much of his History from the Priest of the God Iäo , by which Name , as Irenaeus tells us , the Gnostics , who affected Antiquity , were us'd to call God. 298. And him to whom you did a Temple rear , — Was only the Phenician Thunderer ▪ ] The Saxon Thor , and Scythian Taramis are concluded by learned Men to be the same , both signifying Iupiter the Thunderer ; the Name of the latter , as Bochart thinks , deriv'd from a Root , which both in the British and Phenician Language signifies to thunder . And to the same God did Augustus erect a Temple , I suppose after some great Thunder , that probably which Horace alludes to , in his Coelo tonantem credidimus Iovem . 302. Now Hammon him from ancient Cham you call , Now Belus name him from our injur'd Baal . ] There can't be a more natural or easie Derivation of Iupiter Hammon , than from Cham or Ham as we write it . And that Belus is the same with Baal , and Baal with Iupiter , and yet a true name of God , Hos. 2.16 . I think all learned men are agreed . See more below , where also of Belisama , Astarte , Isis , &c. 312. Lucina aid ; — Old. Berecynthia Mother of the Gods , &c. ] Lucina is the same with the Moon . Berecynthia seems a compound from " Hgn which is either Venus or Iuno , and Cynthia the Moon , both the same with Rhea , so call'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fluo , from an obvious reason . Berecynthia was Mother of the Gods , So Isis , Cybele , Rhea . 322. All your three hundred Joves . ] A fair Company of them , for so many Varro reckons , tho most of them different Names for the same Person , nay often only Fable at the bottom . 354. Of some departed Father , Friend or Lord They first an Image made , and then ador'd . ] This has been look'd upon both by Antients and Moderns as the first rise of Idolatry , generally thought to have been begun by the Worshippers of Belus , though this the Egyptians were probably guilty of as soon as any others , because they had not only the Images of their Relations and Friends , but their very Bodies , as they have to this day preserv'd amongst them ; and when they are reduced to straits did really often get help from 'em , by pawning their Father or Grandfather to the rich ; whom they thought it a great piece of Impiety not to redeem again as soon as able . 359. And Seas , as Luna bids 'em , ebb and flow . ] I 'm not concernd , whether 't is the Moon 's Influence , the Motion of the Earth , or whatever other Cause , to which the Flux and Reflux of the Seas are owing ; 't is enough that what I assign has been believ'd as most probable by Antiquity , which Mr. Cowley follows in his " Undisturb'd by Moons , &c. 362. Or mighty Mazzaroth . ] I confess I can give no better Reason for calling him mighty , than because he has a very hard Name : But what 's the true meaning on 't , after all the Guesses of the Critic , perhaps he only knows who calls all the Stars by their Names , however Gamaliel might then know what it was . 367. Which some thought living , for they saw 'em move . ] They believ'd 'em intelligent Beings , says Mr. Bently out of More Nevochim ; and the same appears from Plato , Diodorus , especially Eusebius , Demonstr . Evang. Lib. 1. Cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Egyptians and Phenicians first worship'd the Sun , Moon and Stars , as Gods. 388. Nay , to make all things sure , the Fiends and all . ] Which Porphyry fairly acknowledges , owning that Belzebub and Serapis were the same . 402. Lord of Heaven . ] Beelsamen signifies no more , as Belisama , Queen of Heaven , two Idols of the Phenicians the same with Iupiter and Iuno . 404. Moloch and Belus is with these the same . ] Moloch signifies King , or Lord ; Belus , or Baal is much of the same Signification . That Iupiter is the same with Belus I think few question . That the Sun had the same name appears from the Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , derived of the Phenician Eliun , of whom Sanchoniathon ; and we learn from Damasc. in Phot. that the Phenicians confound Hel and Bel , as our British learn'd to do from them , the Father of our Cassibelaunus ( rather Cassibelinus ) being call'd in some of our old Writers Hel or Heli , in others Bel. And in Gruter's Inscriptions we find one at Aquileia , Apollini Beleno ; and the Herb Apollinaris was called by the ancient Gauls , Belinuntia ; to which add that Macrobius in Saturn , ult . affirms Iupiter and the Sun to be the same . 405. Saturn with both . ] Thallus , an old Historian commended by Lactantius , Tertullian and Minutius , mentions Belus and Chronus as the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some , says he , pay divine Honours to Chronus , and name him Baal , or Bel , the Romans call him Saturn , and some say that Linus first introduc'd his Worship . So Apollinaris in Catena on Psalm 106.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Grecians call Baal Bel , who they say is the same with Time or Saturn . Scaliger thinks this Baalpeor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Taramis the Thunderer , Vossius the Sun , S. Ierom Priapus ; and I suppose are all three in the right . 406. The same Inscription both , &c. ] That famous one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention'd in Bochart . 407. Alike their Form , alike their Sacrifice . ] Their Form , a King with a Scepter in his hand ; their Sacrifice humane , as is notorious , both to Saturn , Baal , and Moloch . 408. To both the Nations their Baetylia raise . ] These were very ancient Idols , Name and Thing , as the learned conjecture , corrupted from Bethel , where Iacob anointed a Pillar and dedicated it to God , whence the Phenicians his neighbours might do the same to their Idols . These Baetylia were dedicated to Saturn , Iupiter and others , being found formerly in great numbers near Mount Libanus , particularly at Heliopolis , the City of Hel , or Bel the Son of Iupiter ; as Photius from Damascius , which latter says he saw one of them himself sustain'd and moving in the air , sometimes bigger sometimes less . That they had some Motion and a sort of Life we learn from Sanchoniathon , who calls these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Their Form was different , sometimes like a Pillar ; whence Cowley : ' Baal's spired Stone to dust was ground . Which I suppose was the proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Iews were so often forbidden to make : at others round and white , like an exact Globe . This Stone is also called Abaddir , as Gale from Priscian , whence perhaps the Devil's name Abaddon in the Revelations ; all of them I 'm inclin'd to believe the same with that Iupiter Lapis or Terminus of the Romans , whom Lactantius mentions , who was so stubborn he 'd not yield an Inch to Iupiter Latialis himself , but kept his ground in the Capitol , when all the other Gods were afraid of the Thunderer . 409. That Isis , Io , angry Juno are The same your own best Writers oft declare . ] Euripides as quoted by Bochart says , the Phenicians and Thebans thought Isis the same with the common Mother . Herodotus in Euterpe , as I find him quoted in Gale , says , the Image of Isis was of the same Form with the Grecian Io. Now further , that Isis was Iuno is plain , because Plutarch says in Crassus that the Hieropolitan Goddess , who was this Isis , is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iuno . And the same Isis is called by Iulian in his Oration , De matre Deorum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ` Mother of the Gods , and Wife of Iove ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which could agree to none but Iuno . 411. The same their way of Life . ] See Herodotus , who describes Isis as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , running to and fro on the Earth . So Plutarch , Apuleius , Sanchoniathon , Lucian and others ; and the same is true of Io , and Iuno rambling after her Iupiter . 413. And all — The Wife of Iove . ] Of Isis 't is prov'd , of Iuno not doubted , nor can it be of Io , if the same with Iuno , as she was by Ovid's leave , only a Contraction of it , tho he only makes her a Concubine of Iupiter . 414. All horn'd alike . ] So says Herodotus of Isis and Io , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore true of Iuno . See more below in Astarte . 416. Hence Isis , ere to Libyan Wasts he fled , — With her own double Crown , &c. ] Libyan Wast where the Temple of Ammon is describ'd by Dionysius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Where the Scholiast thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That Herodotus says , that this Image of Iupiter had Horns like a Ram , whence the Fable of Iupiter's turning himself into a Ram when he fled from the Giants into Egypt ; and some think Asteroth or Astarte was worshipped in the form of a Sheep , as we learn from the Rabbies . 421. Their sacred Ox did Joseph represent . ] So Vossius , and most other learned Men ; which is made more probable by the Etymology of Serapis , which signifies as some think Ox Father . Ioseph was , as he himself says , a Father to Pharaoh . The Ox , a laborious Creature , is the Emblem of Plenty and Industry : Further , the Image of Serapis had a Bushel on its head , as Suidas describes it , in memory of his providing Corn for the people : And Sandford tells us , that Minutius the Prefect of Provisions at Rome was honoured with the Statue of a golden Ox for much the same reason . 425. By Father Ab●am first from Chaldee brought . ] That the Chaldeans were the most ancient Philosophers there is but little doubt , any more than that Abraham was a Chaldean . Philo ascribes the invention of Letters to Abraham , tho Eupolemus , Artapan and others to Moses . Abraham might teach them to the Phenicians , as they , we know , did by Cadmus to the Grecians , and Moses to the Egyptians ; who tho they might teach him their own Learning , there 's no necessity they should teach him his Letters . But that the Egyptians learned 'em from a Stranger , their own Writers acknowledg , and we find in Plato . 426. Whether from Seth 's eternal Pillars learn'd . ] As Iosephus asserts , and speaks of one of them as remaining in Syria to his time ; which one would think he 'd scarce have done , had there been no foundation for such a thing : nor is there any Contradiction or Absurdity in it . 429. Their boasted Hermes ours and not their own . ] Hermes is said to have invented Letters , or at least brought 'em into Egypt . This Moses is concluded to have done , therefore he must be that Hermes 430. Nay even the old Chaldeans sacred Fire , Which Delphos , you , and all the World admire , Your Vesta , Persia's Mitra , are but one The same with Moloch , Ammon and the Sun. ] The old Chaldeans were the first who worshipped the Fire , which some attribute to Nimrod ; this 't is thought was done at Ur , which the vulgar render Fire . The same sacred Fire or Symbol of the Sun was also ador'd at Delphos , and almost every where else , especially by the Romans , under the name or Vesta ; the Persians worship'd it under the name of Mitra , and at other times they call'd it Amanus , why not from Ammon ? who had also his sacred Fire perpetually preserved , of which see Plutarch in his discourse of Oracles . 436. The Egyptian Isis , Queen of Heav'n , you name Your Juno , our Astarte is the same , And both the Moon , in Venus all agen Agree , great Mother she of Gods and Men. ] Iulian begins his Prayer thus to Isis , the same as he thinks with Dea , Rhea , and Demeter or Ceres , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou Mother of Gods and Men ! and just after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ' Partner of the Throne of Iove . That Iuno is Queen of Heaven among the Heathens , is granted . That Astarte is the same with Iuno , and both with the Moon , will appear from the Description we have of her in Sanchoniathon and others . She wore upon her own head , says he , that of a Bull , just as Iuno is before describ'd , representing a Crescent or Half-moon . She 's agreed to be the same with Ashteroth the Goddess of the Sidonians , whom the Iews worship'd in Samuel's time , and Solomon afterward . The same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts , which has so puzzl'd Interpreters , of whom the Writer of Tobit quoted by Mr. Cowley , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , `they sacrificed to Baal the Heifer ; the same with Baaltis , or Belis , or Belisama , which last signifies exactly the Queen , as Beelsamen the King , of Heaven ; by whom the Moon is thought to be intended , and call'd by that Title in the holy Scriptures . That this Astarte is the Moon further appears from Lucian's Dea Syria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ' I esteem Astarte to be the Moon . Further , that Iuno , and Venus , and the Moon are all one is Vossius's Opinion . It has been already prov'd of Iuno and the Moon , and is as clear of Venus from that forementioned passage of Plutarch , where he says , the Hieropolitan Goddess was call'd by some Iuno , by others Venus , and by others the Goddess which takes care of the Principles and Seeds of things . I have only to prove that Astarte is Venus , which Tully expresly affirms De natura Deorum : " Venus Syria Tyroque concepta , quae Astarte vocatur . And yet more plainly , the Isle Erythia near Spain , which as Bochart says was called Ashtoreth or Astarta by the Phenicians , was also nam'd by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Isle of Venus and Iuno . This Venus had also many other names ; the Assyrians , as Herodotus , call'd Venus Mylitta , the Arabians Alytta , ( from a Composition of both which , with a small Variation , might the Island Melita or Malta be named , where was formerly a temple of Venus , as Cytheron , Erythia , and other places for the same Reason ) the Persians as before Mitra , as learned Men have conjectured , from the Persian Meliter , which signifies great , whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latin Mater , from the Doric , and our English Mother . But why may not this Mitra as well come from Mitzraim the Sun , as Vossius thinks , and accordingly some call this Idol the Sun , Venus , or whatever 't was , Mitra , or Mithra , as Suidas ; others Mesra or Mizra as Philo ; nor is 't any wonder it should be reckoned both Masculine and Feminine , since such was the Statue of ancient Venus , such , 't is thought , Priapus , and the Deus Lunus , and so Astarte or Astartus . Nay the same God or Goddess was still worshipp'd by the Arabians in Mahomet's time , who in his Alchoran thus upbraids them with their Idolatry , Surat . 51. Have you not seen Allath , and Alloza , and Menath ; which Alloth seems the same with the Alytta of Herodotus , only an Arabick Termination for a Greek . Beidar in his Commentary on the place says , they were all three one Image , bearing the resemblance of every living Creature , ( as some think the Pantheon ) and yet like a Woman . Iso-bar-ali , cited by Hottinger says , 't was the Star of the God Remphan , S. Ierom tells us this Star was Lucifer , which in his time the Arabians worship'd ; and Lucifer in the Morning is Venus in the Evening . This Menath seems to be the same with Mercury , worship'd in those parts as some have thought by the name of Meni , and who according to Beidar's Description was the same with Venus , an Hermaphrodite in the most proper sence of the Words . 450. To Cyprus first from the Sidonian shore . ] It appears that the Worship of Venus came from Sidon and the Phenicians to the rest of the World , because they were the first who ador'd her , near whose shoar is the Isle of Cyprus , where she had an ancient Temple , and whence she bore the name of Cypria . See Pausonias in Atticis , who thus speaking of the Temple of Venus Urania , She was worshipped first , says he , by the Assyrians , then by the Cyprians , Paphians and Phenicians of Palestine , whence the Inhabitants of Citheron learnt to adore her . 452. Past Icaria gone . ] a small Island in the Aegean Sea , Samos , as Bochart thinks , a Colony of the Phenicians . 453. At Samos toucht , where they her Temple rais'd , And by the Grecian Name of Juno prais'd . ] Iuno had a famous Temple at Samos , which Virgil celebrates . Vossius thinks Iupiter was deriv'd from Iah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Ianus from the same Iah , and that in the same manner was formed Iana , as from thence Iuno ; which words among the antient Romans were the same , the a and u being frequently chang'd , as Calamus into Culmus ; and o , as in Dido , being the Greek Termination . 457. Nor far from thence other Erythian . ] A Family of the Erythraei are placed hereabouts , by Dionysius , and others . Why I call them Erythians , not Erythraeans , see below . 461. Melita past . ] Where was a famous Temple of hers , as before ; and indeed she left Temples and took Names at most of the considerable Islands and Ports of the Seas . Whence she 's call'd Cypria , Paphia , Cytheraea , Erycina , Melitaea , &c. 462. By her old Name . ] That of Iuno most solemnly ador'd at Carthage , which gave Virgil a very neat occasion for most of his Machines in his Aeneis . 465. To Gades and the rich Tartessian Strand . ] Tartessus was famous in all antient Stories and Writers , tho now the place it self where it stood is hardly known . Some think it the same with the Tarshish whither Solomon's Ships went , which is not improbable , from the vast quantities of Gold and Silver formerly found there ; Baetica Hispania being also formerly call'd Tarsis . Thucydides says , the Phenicians built this Tartessus . 476. To that new World without . ] Britain , which was call'd , when first known to the Romans , alter orbis ; and is describ'd as such by Agrippa in his Speech to the Iews , which Iosephus gives us , with which none doubt but the Phenicians were acquainted . 477. Where Cesar late for Life , &c. ] So say the British Historians , and he himself owns little less . 479. Bel and Astarte known and worship'd there . ] That Bel or Baal was known , and his worship introduc'd here in Britain by the Phenicians , seems probable from the frequent Footsteps of the Name amongst us . Bel , as before , is recorded in our History as the Father of Cassibelan ; our Belinus is also famous . Our Cuno-belin and others ; to which add the Names of Billingsgate , Billing-borough , &c. Nay , Camden's Inscription mentions the God Belinus here in Britain . That Bel or Baal was the same with Hammon or Iupiter has been already proved , as also with Moloch or Saturn a Phenician Idol . Now we have the Name of Hammon in our Portus Hammonis , or Portsmouth ; and Ham-ooze in Plymouth , and several other Places . We had an Idol whose very Shape and manner of Worship was proper unto their Baal or Moloch . Of which See Sams's Britannia , where he has a Cut of that huge wicker Idol , in whose Body the old Britains us'd to inclose the Child that was to be sacrific'd . That Astarte was known here Bochart thinks , and endeavours to prove it by the word Aestar , which he derives from the name of that Goddess , and by a passage in the Roman Historians ; who tell us , when Queen Boadicia was joyning Battel , she cry'd out , O Adraste help ; which he believes was the same with Astarte . And why mayn't it be lawful to guess on , and derive the Name of the Startpoint in Cornwal from the same Goddess ? Tho more sure we are , that we have another of her Name without the alteration of one Letter , here on the British shores , and that 's Belisama ; for we find Belisamae aestuarium between the Rivers Deva and Sabrina , now Dee and Severn , in Ptolemy's first Table of Europe . Nay further , what if we should find both their Names Bel and Astarte in one word , and that 's Belerium , now S. Burien in Cornwall ; deriv'd not improbably from Bel and Ery , Venus , or Iuno , or Astarte ; as in Erythia , Erycina , and twenty other instances , the Phenicians being desirous to perpetuate the Name and Honour both of their Gods and Goddesses together , exactly answerable to that proper Name Bele-astartus , whom we find in the List of their Kings . See more in the next Note . 483. Which Erythra . ] There 's hardly any thing of this nature has bred more Controversie among the Criticks , than the Erythrean Sea , of which they give many different Etymologies , tho I think most agree that 't is so call'd from the Isle Erythra , where one King Erythrus was buried , tho who or what he was , or when he liv'd they tell us not , some making him Esau , others they know not whom : all which difficulty vanishes , if we read Erythia instead of Erythra , and give the same name to this Island in the Arabian Gulf with that which is either near the Gades , or the same with them . This is made probable by a passage of Solinus concerning that in the Straits mouth : Erythia , says he , which some also call Erythraea , This Erythia may answer almost exactly to the famous Venus Urania , if we deriv'd it from Ery , which , as before , signifies Iuno or Venus from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here , libera ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divina ; or Hesiod's old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom he makes the Mother of the Gods. Which is still rendred more probable by what Bochart tells us of another Island call'd Astarte in the Arabian Gulf , which seems no other than this Erythia . 491. By heavenly Art turns the blest Earth to Gold. ] The aurea Chersonesus , or Golden Island of Dionysius . 492. Where Gomer 's land thrusts out its double Head. ] Now Cape Comorri , which some think derived from Gomer . 495. Colias is Venus call'd . ] A Place hereabouts is term'd by Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not altogether unlike Calecut , which is in our Maps in the same part of Asia with that in the old , which Colias is a name of Venus . 497. The Corean Promontory lies , — Near where a Town . ] Cape Cory , and the Town Talycory near it in Zeilan , by some thought the old Taprobane . Both probably from Chora the name of Iuno . 503. First born to Crete , and then to Ida 's Hill , Then wandring with the Corybantic Crew , &c. ] All known Stories of Iupiter . 506. The Thracian Samos . ] To distinguish it from the other already mention'd where Iuno was worship'd . 507. The sad Cabiri . ] Samothracian Gods , as Bochart thinks , of Phenician Original . They were four , as the Scholiast on Apollon . Argonaut . Axieros , Axiokersa , Axiokersos , and Casmilus ; that is , as he interprets it , Ceres , Proserpine , Pluto , and Mercury . 532. Thence Moloch's cruel food at antient Tyre , Thence did those savage rites , &c. ] The Tyrians sacrificing children is notorious in History , as the Carthaginians from them . The Romans also had humane Sacrifices in the Boaria , and the Greeks the same as Plutarch tells us . 538. The same curst Offerings are in Albion made . ] See this describ'd by Tacitus , of the Druids in the Isle of Anglesey , in a very lively manner . 544. Those two great Lights . ] This is generally thought by some to have been the original of Zabaism , or the worship of the heavenly Bodies , represented as has been said by the eternal Fire among most Nations , and which has yet some Votaries in the East , both in Persia and the Indies . 550. Now mighty Nimrod they their Bacchus make , — Then our great Moses . ] See this prov'd by Gale , Vossius and others , in almost twenty particulars , all of which can't be Fancy . Bacchus pass'd the Red Sea , made water flow out of the Rock , gave Laws in two Tables , is describ'd as Bicornis , turn'd his Rod into a Serpent , struck his Enemies with darkness , first directed in the worship of the Gods. Bacchus Bochart derives from Bar-Chus , the Son of Chus , as Nimrod was , He 's call'd Nebrodes , the Greek Name of Nimrod Zagreus a Hunter , as Nimrod famous for his Wars and Expedition into India , so Nimrod , all of which could not be by accident . 552. Who sometimes must the fam'd Taautus be . ] This Taautus , Mercury or Hermes , Teutates , Thouth , Theoth , or by whatever names he 's call'd , seems to have much of the story of Moses in those Fragments we have left concerning him ; 't is the Opinion of the Theorist , that they are the same ; Moses , says he , was both the Taautus and Hermes of the Egyptians . 556. From us had yours their Orders , Names and Powers . ] See this demonstrated by the learned Scaliger , none could think the order of the Letters natural , nor could so many Languages accidentally hit on the same Order . 563. A Serpents Form indue . ] So Ovid and others describe him , the true meaning of which seems to be , that he and his Wife fled , lurk'd in holes and Caves , when driven away by Ioshua . 567. These Letters first , &c. ] Vid. supra . 574. Like his , they Vessels wrought . ] 'T is granted by Heathen Authors , that the Tyrians were the first Navigators , as in that of Tibullus ; Prima ratem ventis credere docta Tyrus . And 't is not improbable that they learnt the Art from the Model which Noah left the World. 577. This he whose Birthplace Samos boasts well knew . ] Pythagoras , who went to the Iews as well as the Egyptians and Chaldeans to learn Philosophy , and Hermippus says as much of him who was his Scholar , and writ his Life . He was circumcis'd that he might be permitted the Knowledge of the Iewish Religion ; after which he went to Croton in Italy . 587. Had that great man , &c. ] Plato it 's undeniable had many of his Notions from the Iews , tho he cares not to own it , naming 'em Barbarians , Egyptians , &c. 588. His own and many , &c. ] Either 't is a natural Truth , or was left by Tradition , or he had it from the Iews : neither of the two first I doubt can be prov'd , the last therefore must be granted . That he believ'd a Trinity , and had it from others ; so says Plotinus , as I find him quoted in Dr. Cudworth's intellectual System , p. 546. Where he says , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tagathon or Hen , Nous or Logos , and Psyche , were not Plato's Inventions , but far more ancient : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That these Doctrines are not new or of Yesterday , but very anciently deliver'd , tho obscurely . The Discourses now extant being but Explications upon 'em , appears from Plato's own Writings ; Parmenides before him , having insisted on them . Thus Theodoret out of Porphyry , that God himself bears witness , that the Phenicians and Hebrews have found the way that leads to the Knowledg of the Gods , tho the Grecians have wandred from it . 595. Whom the first Legislator . ] So Iosephus says , and proves against Appion : And Diodorus expresly affirms the same . 599. Before Troy 's Wars . ] Vid. Ioseph . ubi supra . And Thallus the Historian tells us , he was 930 Years elder . 603. Did to our neighb'ring Isles . ] Both Minos and Lycurgus , and others of the Grecian Legislators retir'd into Crete for the composing of their Laws ; where , as Serranus thinks , they had 'em from the Iews . 605. To us the Attick Laws . ] So Grotius affirms in his De Veritat . which is made more clear by Petit. de Legib. Attic. 608. An Heavenly Art. ] So it has been always thought ; not taught , but inspir'd . 622. Fathers their Children bless'd in Poetry . ] Iacob his Twelve Sons . 637. The Sacred Stile . ] Which was then Verse . 640. With much of Pain wrung out some Doggrel Lines . ] Alluding to those old blundering Verses ascrib'd to the Oracles . 647. Old Linus first enticing cross the Seas . ] Linus was certainly a Phenician , as well as Hercules , who was his Scholar , tho a very unlucky one ; for he knock'd his old Master's Brains out . Thallus says , 't was this Linus who first brought the Worship of Saturn into Greece , a Phenician God , as has been often proved , and the same with Moloch . 649. Fam'd Orpheus . ] Orpheus was the Auditor of Linus , being , as Tatianus contra Gentes , Hercules his Contemporary . Iustin Martyr says he was the first Author of Polytheism ; and accordingly Diodor. Siculus , who gives the best Account of these sort of Antiquities of any of the Heathen , " That he first brought into Greece the Mysteries of Bacchus , Hades , &c. 663. Leaning on a Staff. ] I think Gamaliels Conjecture has at least as fair a Face of Probability , as those of our Modern Critics , as to the Etymology of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Homer . 667. Our Siloam first supply'd your Helicon . ] The Rabbies have a Story , that whoever drunk of the Water of Siloam , were fill'd with a Prophetical Spirit . The same the Heathen fancy'd of their Helicon . Tho I have a further Intention here , namely , that their Poets borrow'd most of their Fancies and Ornaments from the Hebrew Writings , as I have before observ'd . 670. Ascrean Sage . ] Old Hesiod . 685. The Properties t' express , — Of that great Jove , &c. ] Thus had Celsus and the cunning Heathens learn'd at last to plead for their Idolatry . 700. Much more the Heroes must , when Gods prevail . ] Thus Iulian , in his Oration already cited , of Hercules , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. After he is now gone to his Father , he can with more ease take care of Humane Affairs , than he could while here upon Earth . 701. Much rather then , — The spotless Parent both of Gods and Men. ] I would not willingly hear an honest Heathen abus'd , nor let more be said by 'em than they really own . See almost the same Words which I use , in Iulian's Oration ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 " Much rather to the Mother of the Gods : And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where he repeats his Ave to her with a great deal of Devotion , asking all good Fortune here , and that she 'd receive his Soul hereafter . 716. They from conquer'd Cities with 'em bear . ] A notorious Custom of the Romans ; and , I suppose , from the Story of the Palladium , the Tyrians , and others of also all the Heathens . 738. Now the worst of Men , now none at all . ] None could be worse than the best of their Gods , Saturn and Iupiter , and many of them only fabled Persons that had never a Being ; as Longinus , and others among their Successors . 740. In Satyrs , or in humane Form ador'd . ] 'T is observable the Devil has but little chang'd Fashions since he first endeavour'd to cheat or fright Mankind . He was then horned and cloven footed , as Pan , the Satyrs , Taurus , Apis , &c. and in the same Shape , Story says , he usually still appears . 755. Old Numa 's Temples knew no Images . ] So says Varro , and that it was a long time before they were introduced at Rome . 771. Moving Temple . ] So Iosephus calls the Ark. 778. Your Corban . ] Some think this Corban , so famous among the Iews , especially the Pharisees , signifi'd a solemn Oath or Imprecation , whereby they oblig'd themselves to do or not to do a thing . Origen , and others of the ancient Writers , as Dr. Hammond on the 15 th . of St. Matthew , think it signifies a Gift consecrated to God , a pretended devoting all their Substance to pious Uses , which by their Law or Custom , freed 'em from helping even their Father and Mother . Which Consecration , or Devoting , might be done with an Oath , and then both Senses agree . 797. In all that Rome or Athens . ] We can't suppose but that he had read the famous Latin , as well as Greek Authors . 808. This I'm sure is so . ] Opposing Tradition . 826. ' Midst Show'rs of Stones , and Sheets of deadly Fire . ] The Punishments inflicted by their Laws against false Prophets and Hereticks , Deut. 17.12 . Tho the Romans did not care to put 'em in execution ; as we may see from Pilate , Felix , and others . 833. Whose Patrons , sacred Oral Truths deny . ] 'T was notorious that the Pharisees made the Word of God of no effect by their Traditions . So says the Talmud ; Plus est in Verbis Scribarum quam in Verbis Legis ; and Verba Scribarum amabiliora sunt verbis Prophetarum . There 's more in the Words of the Scribes than in the Words of the Law ; and the Words of the Scribes are more amiable than the Words of the Prophets , and yet higher , Egredienti à studio Talmudico ad studium Biblicum non erit Pax : There 's no Peace to him who goes from the Study of the Talmud to the Study of the Bible . Christ spoke against Traditions , and commands to search the Scriptures . The Pharisees cry up Traditions , and forbid the Scriptures to be read . Whether are to be obey'd ? 835. For Heretics , &c. ] I must doubly ask Pardon here , both for borrowing these Verses , and making thus use of 'em ; which I did , because they express the Doctrine and Plea of the Pharisees as closely and fully as 't is possible to be done ; and had the Hind and Panther been writ in his time , would undoubtedly have read it , and might have quoted it too , as well as he does Menander . 838. The Word is neither clear , nor perfect Rule . ] So said the Pharisees . Hence their Cabala , or Lex non scripta , containing Traditions , to supply what they pretended imperfect , and Glosses , to illustrate what was not clear ; both of which they themselves would have the keeping of , and what Work they made with 'em , we may not only find in the Evangelists , but even in their own Writers . Si dixerint Doctores dextram esse sinistram , audi : Says Grotius out of their Works ; If our Doctors says your Right Hand is your Left , you must believe ' em . 916. Trifles by the Learned World despis'd . ] Great part of them Anagrammatic Fooleries . 917. Your Sephiroth are Truths in Scripture plain . ] Many of these Sephiroth the Rabbies describe in God ; among the rest , there is the Amen , the Alpha and Omega , the Light , the Spirit , which must relate to the Blessed Trinity , being the very Expressions by which the Holy Scriptures denote unto us the Father , Son , and Holy Ghost ; and accordingly the Rabbies say , that Many Sephiroth do not hinder the Unity of God. 923. One step beyond the Hasmonaean Race . ] They pretended Antiquity to authorize their unlawful Impositions , and call'd 'em , " The Traditions of the Fathers . Epiphanius says , The great things the Pharisees pretended to more than others , and made Vows to perform 'em , were these following , Virginity , constant Prayers , Discipline of the Body , and Abstinence from Meat and Sleep . They pretended from Ezra , but could prove no further than from the Times of Ionathan the High Priest ; which tho Iosephus calls à Temporibus antiquissimis , was but about 〈◊〉 Years before . 932. Sometimes the High-Priests , as you must own . ] See Iosephus , and Acts 5.17 . 〈◊〉 High-Priest , and all they that were with him , which were of the Sect of the S●●ducees . 964. A loose Court , to Zadoks Sect inclin'd . ] The Court of Herod . Some make the Herodians and Sadducees all one ; there might indeed be some difference between 'em , tho 't is hard to say which was worst ; and many of their Opinions were the same . 992. Their Breath . ] This holds in that Country , tho not in ours . 1089. The Law , the Prophets , and the Psalms contain . ] Thus a learned Rabbi being ask'd how he prov'd the Resurrection from the Sacred Writings ; answer'd , " From the Law , the Prophets , and the Psalms . 1092. The Spirit says , Man rather sleeps than dies . ] That Expression is often us'd in Holy Scripture , even in the Old Testament , Deut. 31.16 . 1 King. 1.12 . Iob 7.21 . and that with an Exclusion to Annihilation ; for Daniel 12.2 . Those that sleep in the Dust shall awake . 1115. Even joyn'd to Soul , each day 't is born and dies . ] That is , as to particular individuated Matter , by the addition of new Particles and avolation of the old . 1142. Spiteful him confess . ] It 's not likely the Devils confess'd our Saviour out of any Good Will , but rather , as it should seem , on purpose to disgrace his Doctrine and Person ; for which reason he forbad 'em to do it . 1143. Whether to their own dark Abyss confin'd . ] Dr. Hammond thinks , that when the Devils besought our Saviour that he 'd not send 'em out into the Deep , it relates to their own Abyss of Hell ; and that 't is equivalent to that other Phrase , " Not tormenting 'em before their time . 1177. The softest Linnen . ] Ludolfus is very angry with Dives for wearing this fine Linnen , which he says he did , Propter mollitiem carnis : But if that had been all his Fault , methinks they should have let him gone no further than Purgatory : For tho there are a sort of Men in the World , who may find I know not what Merit and Super-erogation in scrubbing their Carcasses with Hair-Cloth , and being more nasty than their Neighbours , yet one would think , wearing clean Linnen , tho it happen'd to be fine too , should be only a Venial Sin. 1185. Where nothing else they burn . ] One of the Arabia's , where they have such Plenty of Spices , and Want of other Fuel , that Geographers say , they make use of 'em for their common Firing . 1189. The fittest Meat with Angels Bread. ] Because the Israelites eat 'em with Manna . 1192. The beautious Fowl. ] The Pheasant , which still keeps its Name , tho it has fetch'd it a great way off . 1243. Lick'd his Sore . ] Ludolfus here has a very odd Allegory in his Prayer at the end of this Parable , Veniant Canes Doctores tui , ut lingant Vulnera peccatorum meorum ! 1258. Calm the Reliques . ] A Line of Mr. Norris . 1307. O'er utmost Thule . ] By this famous Ultima Thule , I think there 's little doubt but Island is intended in antient Writers , especially the Poets who have often occasion for it . Thus Dionysius having been before speaking of the Isles of Britain , he says , 't is in the Ocean beyond 'em , and that you need a good Ship to carry you to it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He gives yet , if I mistake not , another Mark of it , particularly of this Hecla , a burning Mountain there , which Tradition makes one of the Vents of Hell ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translator thinks relates to the Length of Days , translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Lumen . But it seems at least as probable , that by this Fire pour'd out Night and Day in this Island , the Author might intend this Mount Hecla , which is famous for incessantly casting out Smoak and Flames . 1316. Tho vast as that . ] So the Poet. 1314. Thirst , next Guilt . ] Undoubtedly a terrible Pain , since set to express what 's infinite . 1407. With parting Beams . ] Siloam lies West of Ierusalem . THE ARGUMENT OF THE Seventh BOOK . OVR Saviour and his Disciples come early to the Temple , the Musick whereof is described , and the several Instruments the Iews made use of in their Sacred Service . The Morning Anthem . The Buyers and Sellers in the Temple , and our Saviour's driving 'em thence , pursuing 'em to Solomon's Porch , which is described , with the Valley of Kidron , and the Precipice between Mount Moriah and Olivet . In the mean while his Disciples survey the Buildings of the Temple , the Gates , the Courts , the Pillars , and the Golden Vine , and finding our Saviour , with Admiration shew them to him , and discourse of them ; who prophesies the Destruction of all those stately Buildings ; which he more at large describes , on their Desire , as ascending thence , and looking back on the City and Temple from the Mount of Olives ; mentioning also the Rise of a False Christ , or Antichrist , in the World ; and , on their still desiring to know more of these Matters , foreshews the Opposition his Followers should first meet with by the Roman Empire , under the Ten Persecutions ; when Constantine should conquer the Heathens under his Banner , and embrace the Christian Religion . After which , on the Degeneracy of the Church , Mahometanism arises in the Eastern , and Popery in the Western World , the latter followed and check'd by the Reformation , and at last destroyed by Christ's second Coming . Which he goes on to describe , and exhorts 'em to be always ready for it , the precise Hour not known , first by Parables that of the ten Virgins , and of the Lord and his Servants . Then by a plain Relation of the manner and Pomp of the last Judgment . The Conflagration of the World. The Sentence of the Just and Unjust , and their eternal Bliss and Misery . The Book concluding with a Prayer of the Author , being a Paraphrase on that Part of the Litany , In all Time of our Tribulation , in all Time of our Wealth , in the Hour of Death , and in the Day of Judgment , Libera nos . THE LIFE OF CHRIST : AN Heroic Poem . BOOK VII . AND now the Sun , gilding the Earth and Skies , Did over lofty Olivet arise ; Gently he rose , as him some sacred Awe Had seiz'd , when first the Temple Roofs he saw ; Saw thro' the Shades , nor durst directly see , * Lest that shou'd dazle him , as mortal he : Scarce cou'd his own reflected Image bear , From the vast Golden Mirrour flaming there : Earlier than he his watchful Maker rose , As early to his Fathers House he goes With his lov'd Twelve , when those within unfold The mighty Gates , heavy with loads of Gold : * Twice Ten robustous Servants there attend , * Who to the Work their Shoulders panting lend : The Gentiles , and the Womens Court they pass To the Third Gate , of rich Corinthian Brass ; * Next Israel's Court they enter , prostrate there , T' attone high Heav'n with pious Hymns and Pray'r , In decent ranks the Vested Priests begin , * Loud answer'd by the full-mouth'd Quire within : Musick 's soft Notes , and loud Majestick sound ; From the gilt Roofs and vaulted Courts rebound , And distant Zion-hill beats back the sacred Sound : Nature and Art in the blest Service joyn , Voices and tuneful Instruments combine ; The Consort first sweet Aijeleth begun , * And welcom'd to the World the cheerful Sun ; Next the Creator's Praises they recite On Alamoth , chast Virgins best delight ; * Grave Ionath , soft Mahalah mixt with these , * And melting Harps that never fail'd to please : * Shrill Cornets , clanging Trumpets , apt t' inspire , With holy Raptures , or with Martial Fire ; The Anthem this , once sung to David's royal Lyre . PSALM 135. Hallelujah ! * LOfty Hallelujahs sing To th' Alwise , th' Almighty King ! Him with Hearts and Voices raise ! Him , ye his blest Servants , Praise ! Ye who ever stand to bless , In the Beauty of Holiness ! In his House , with Glory crown'd , Or the sacred Courts around , Him , the Spring of Life and Light , Boundless Goodness , boundless Might ! Him , and his great Name record ! The Service is its own reward . * You , O Isra'l's Sons rejoice ! Your Father's God's peculiar Choice ! Great and high ! What Idol dare With the Lord of Hosts compare ? His Pow'r no other Limits knows , But what his Goodness will impose : * Heav'n , Earth and Sea his Orders keep ; Close he seals the Aged Deep . See his Clouds make black the Skies , Lightnings glare , and Storms arise ; And freed from their dark stony Cave , Hark , th' impetuous Whirlwinds rave ! To Zoan's Fields , with Blood o'erflown , Too well his Signs and Wonders known ; Known by their First-born too well , First they , and then their Fathers fell . He pow'rful Nations did subdue ; Monsters quell'd , and Tyrants slew : Sihon , by th' Amorite obey'd , And mighty Og , who Bashan sway'd . In vain proud Can'ans Kings combine , Their weak Arms in vain they joyn ; The sooner all they Captive stand , To Israel , God dispos'd their Land. * Still , O God! Thou art the same , Still we sing thy glorious Name ; Our glad Hymns thy Iustice raise , And thy pard'ning Goodness praise . Not so the Gods by Mortals made , To whom vain Vows and Incense paid ; In vain for their Advice they come , Mouths they have , but still are dumb . Lifeless Eyes , which see no more Than those Stocks who them adore ; Nor their Ears the sound can take , Which their lost Devotions make . Tho' they lean their Nostrils down , If they 've no Incense , they 'll not Frown ; Such are they , and such are those , Who on them their Hopes repose . You , O Israel , who alone , The great God of Gods have known ; You , who guard his holy Place , Mitred Aaron's sacred Race ! You , who from great Levi spring , His illustrious Praises sing ! You too ought to do the same , Each good Man that hear his Name . At once let all our Vows aspire ! Let our glad Voices fill the Quire ; Him bless who do's at Salem dwell , The Saviour of his Israel ! Hallelujah ! Mean while , rich Incense feeds the sacred Fire , * And odorif'rous Clouds to Heav'n aspire ; Next on the Brazen-Altar bleeding lies A Milk-white Lamb , the morning Sacrifice ; * With these the Priests , the holiest Mincha joyn , * A cheerful blaze of Flow'r , and Oyl and Wine : In silence then , their private Pray'rs they make , Then frequent Crowds the sacred Walls forsake ; Our Saviour last ; but such as still remain , With Isr'el's God t' adore their Idol Gain : Scarce from their Knees they rose , ( and worldly Care Had seiz'd their Thoughts , e'en while dissembling there ; ) S t. MARKE . S t. LVKE : S t MATTHAEVS S t. THADAEVS . S t. MATHEW When strait a busie Hum ran round the place , And all things strait put on a different Face : The Temple a profane Exchange was made , Religion vanish'd thence , or grown a Trade ; * Some in the Cloisters gainful Shops unfold , And spread on Tables glitt'ring heaps of Gold ; Some fair-neck'd Doves , and murm'ring Turtles bring , The poor Good-mans accepted Offering . Thus the arch'd-Roofs , while the void space between Soon fills with dusty droves of Beasts and Men ; Here free-neck'd Bullocks which disdain'd the Yoke , Stand ready for the Sacrificers stroke ; The largest that rich Basan's Pasture feeds , The choice of all that Flowry Hermon breeds : Here num'rous Flocks from Sharon's lovely Plain Stand bleating by , or drag their pond'rous Train ; While spotless Lambs the next partition fill , * Driv'n with more ease from Carmel's fertile Hill. All eager bent on the hot chase of Gain , Some bargain , some advise , and some complain : All were deceiv'd , or else Deceivers there , Dust and a confused Noise fills the Air. The Saviour saw , and strait such Frowns he wore , As ne'er were seen on his calm Face before : * Blushes at once of Shame and Anger rise ; A just Resentment sparkling in his Eyes , Soon breaks in Words — Avoid profane ! he cries ! Hence sacrilegious Wretches , nor disgrace With your unhallow'd Feet this sacred Place ! That House where holy Pray'rs shou'd force the Skies , You 've made a Den of Thieves , a Scene of Cheats and Lies . Actions his Words succeed , when slow they went , Them thence with unexpected hast he sent ; A Scourge , with Slaves the fittest Argument , He do's of strongly-twisted Cords prepare , And soon with strokes and cries resounds the Air : None durst resist , but murm'ring melt away , As guilty Ghosts fly swift th' approach of Day . To the bright Eastern-gate he them pursu'd , Which Kidron's horrid Vale beneath it view'd ; Unfashion'd Precipice ! to the lost sight At once affording Terror and Delight . Yet here great Solomon , and none but he Cou'd do 't , with much of Pain and Industry , A wondrous Pile , in spite of Nature rais'd , Whilst all the Nations round him fear'd and prais'd : The Work-men min'd deep , wond'rous deep below , * As to the Center 's self they meant to goe : Of Tyre they were , and oft had plough'd those Seas , * Where lie the doubtful Cassiterides : Beneath some Hill that threats the angry Main , There had they oft pursu'd some wand'ring Vein , And dug almost to Hell in search of Gain ; Yet ne'er so near as now — The Turrets rise As high above the Earth , as deep amidst the Skies : Beneath whose spacious Arch our Saviour taught ; For whose kind touch th' Infirm and Maim'd they brought , He Cur'd 'em all , wide spreads his Fame around , And Death and Med'cine no employment found . Thus busy'd there , his chosen Twelve the while , Wond'ring , survey the Temples glorious Pile ; On solid Rock the firm Foundations laid , Of Earthquakes or of Thunder not afraid ; Firm as the Centers self on which they stay'd : Those everlasting Gates the Porches close , * Tall as the mighty Cedars them compose ; The spacious Courts , which such vast Crowds cou'd hold ; The glitt'ring Pillars , and the Vine of Gold : * The Temples self , all gilt its Front , and Side , A Godlike-Work , and worthy Herod's pride : The stately Porch twixt two vast Columns rose , * Iachin and Boaz scarce more tall than those , Of the Corinthian Order , fair and high , Sweet Beauty joyn'd with awful Majesty : The Stones so huge , they scarce dare trust their Sense ; * Each a whole Mountain seem'd , not hew'd from thence : Yet these vast Ribs of Iron closer chain So large , each rather seem'd a Native Vein . A heap of Miracles — When long they stay'd , And all things with unweary'd Eyes survey'd ; Wond'ring , they to the beauteous Porch repair , And find with Joy their much lov'd Master there ; Whom they , yet full of the prodigious Sight , To the same Entertainment wou'd invite : What Stones , what Building here ! how rare , how vast ! Sure these as long as Time it self must last ! To whom , with a wise sadness in his Eyes , Which boded something more , our Lord replies ; — With such vain Hopes no more your selves deceive , Prepare to meet that Fate you won't believe ! Not one of those proud Tow'rs which Heav'n invade , Whose strong Foundations , deep as Hell are laid ; But soon must kiss the Dust — Not one of those Prodigious Stones which this huge Pile compose ; Now , e'en by more than their own weight combin'd , As parts of Matter , close to Matter joyn'd ; Not one , but by a Force superior born , * From its old Seat , from its strong Brethren torn , Must from these Walls and firm Foundations go , And sink for ever in the Vale below . Struck with these dreadful Truths they silent stood , Pale Fear had stop'd their Words and chill'd their Blood : Bold Cephas first reviv'd , and as they went Their well known way , o'er Olivets ascent Thro' the cool Shades for pleasant Bethanie , Submiss , he asks , When these dread Things shou'd be ? What sure Prognosticks their approach declare , And his , that wise , they might for both prepare ? What dreadful Sights his Coming shou'd foreshow ? * How they the Worlds and Temples End might know ? Silent our Lord awhile , and looking down Compassionate on the devoted Town , Intent he stood , and fix'd his lab'ring Mind , On the prodigious Scene of Woes behind ; Till Tears and Words at length well-mingled brake , From his sad Eyes and Lips , and thus he spake . Ah lost Ierusalem ! how much , how oft Hast thou thy Ruin , I thy Welfare sought ! Oft didst my Prophets , as Impostors , stone , And shed their Blood who came to save thy own : E'en I , the Heir , who left my Native Sky , Ungrate ! to bring thee Life , my self must Die. How oft wou'd I thy wand'ring Flocks have led To Crystal Streams , in Flowry Pastures fed ? Thy stubborn Sons my kind Protection lent , At once preserv'd 'em safe and innocent ? As heat and warmth the royal Eagle brings , * And cherishes her Young beneath her Wings . Still all was then in vain , now all too late , Heav'n has thy Ruin seal'd , and made it Fate . For you , my chosen Few , who firm remain , No sanguine Dreams of Pleasure entertain ! Be ever on your Guard , your Lamps shine clear ! The Night , the long , the fatal Night is near : How unprepar'd the most , as those who fell In Noah's Flood , thro' Earths black Vaults to Hell ? On their rich Carpets some Luxurious laid , Some underneath their Vineyards leafy Shade ; Some in the busie Markets Sweat , and some Their glitt'ring Brides conduct in Triumph home : Th' old Prophet all despise , and dread no more The Plague denounc'd an hundred Years before . * This saw just Heav'n , and strait the signal gave ; Nature agast shrinks back , the roaring Wave Rides foaming o'er the Beach , new Rivers flow , In Earthquakes born from frightful Gulfs below : While pitchy Clouds a long continu'd show'r , From Heav'ns wide Cataracts incessant pour : O'er Tow'rs and Hills th' impetuous Floods arise , Sweep the lewd Earth , and vindicate the Skies : So sudden , so unthought will I appear ; The Change as much expected there as here . Sudden to th' stupid World , who not regard The threatn'd Wrath , but You not unprepar'd , Secure shall be in my Protection found , And see unmov'd the tott'ring World around : Then many a vile Impostor shall pretend * My Name , and meet a just , a dreadful End ; These , mischiefs shall in close Cabals conspire , Those to the lonely Wilderness retire : All vain alike , when I from Heav'n appear , The Lightning's not so sudden or so clear : But first for all the Injuries prepare , Which Malice can inflict , or Virtue bear ! Hated by all , abus'd , contemn'd , betray'd , * My very Name and yours shall Crimes be made : Dragg'd to Tribunals , hurry'd up and down , Kings shall your Iudges sit , and Princes frown . Yet still intrepid , face 'em all , for I , My faithful Friends ! unseen , will still be by : To me remit the care of your Defence , Safe in my Pow'r and your own Innocence ! This all their pompous Rhet'ric shall outdo , Your guilty Iudges trembling more than you ! And much , much greater Cause have they to fear ; When to this height arriv'd , their fall is near ; My Blood and yours for loud Revenge will cry , Which Deluges of theirs must satisfie : Fierce War its wasting Squadrons scatt'ring wide , Shall o'er the guilty Land triumphant stride ; Death , Rapine , Murder shall compose its Train , And after proudly walk on heaps of Slain . * Nation with Nation , Tribe with Tribe engage , Excuse the common Foe , and save their Conqu'rors rage : Who left , abroad , from these Distractions be , * Unhappy Solyma ! shall fly to thee ; To thee shall just Destruction with 'em bear , And all th' unnumb●r'd Miseries of War. The mighty Foe , with long Successes crown'd , * Shall with a Fourth , thy Three proud Walls surround ; Fly e'er 't is done , a Moment more 's too late Fly , or prepare for your approaching Fate ! Fly those curst Walls , for nought behind you stay , Scape for your Life , and on wild Mountains stray ! But first th' abhor'd Prophaners of your Law , * Which Heav'n-lov'd Daniels piercing Eyes foresaw ; The Holy place with wicked Arms shall seize , And fill with Blood and piles of Carcasses ; The Guardian Minds shall the sad Word receive , And to those humane Fiends the Temple leave ; Leave with a Voice wou'd chill the firmest Heart , A deep , a mournful Voice — Let us depart ! * Scarce can the dreadful Sights above foreshow Worse Plagues than those , they then shall feel below : Tho' high in Heav'n a bloody Sword shall glare , * A Besom of Destruction sweep the Air ; Horses and Chariots arm'd look gastly down , And show'rs of Blood , stain all the trembling Town : Thunders and Earthquakes then they 'll scarcely mind , * Harden'd with what they feel and what 's behind . All these , alas , compar'd to what remains , But the beginning of their hopeless Pains ; * For now the Famine enters its sad reign , Attended by a gastly meager Train : A single Death less dreadful in each Street , The half-starv'd Citizens like Ghosts shall meet ; * Thence starting at the sight , each other fly , And tott'ring a few steps , fall down and Die : Tho' now you think a barren Womb a curse , Woe to the Mother then , and vainly-fruitful Nurse ! The miserable Mother shall become Her own dear Infant 's Murd'rer and his Tomb : All Piety and Nature banish'd there , Bread shall the Sons from gasping Fathers tear , From them the ravening Soldier ; Bread the Cry ! Who gain it , are but longer e'er they Die. Within Sedition reigns , without the Foe , Above your Tow'rs , above your Walls they goe ; This after that each day resistless win , And like a Deluge over all come pouring in . * What a sad Conquest shall their Fury find ? How few by Plague and Famine left behind ? Yet ah ! too many shall the Sword devour , The greedy Sword — These from a half-burnt Tow'r , Precipitate th' invading Soldier fly , And run on Death because they fear to die : While desp'rate , these leap headlong from the Wall , In hopes to kill a Roman by their fall ; These to the Altar , sacred now no more For Refuge fly , they 'd that Prophan'd before . — Here still they Fight , and a new War 's begun , * Till — See! the Temple fir'd , the Work is done . Ierusalem's no more , one Ruin all ; This the last fatal Blaze before her Fall : Her Flames and dying Groans at once aspire , While Blood enough is shed t o've quench'd the Fire : Salem's no more , nor can she now Repent , Her Children's , and her own sad Monument : Nor e'er shall Israel's Race these Walls regain , Till Heav'n has clos'd the Gentiles destin'd reign . But first must many a wond'rous Thing befal , First my pure Doctrine fill the spacious Ball. What passes here , what here we 've done or said , Shall be by after-Ages , wond'ring read . Four Scribes will I to that great Task assign , Whilst the blest Spirit shall dictate every Line . Thence , till I come , my Friends my Law shall teach , In Times successive Links how vast a Breach ! Which yet no points in Gods Duration reach : Nor must my Followers soon a Calm enjoy , Nor soon my Rebels pow'r will I destroy ; First he 'll a Rival raise my Seat to claim , * And in the Church usurp my Throne and Name ; Between the Seas superb , his Palace rear , On seven proud Hills , long tyrannizing there ; The World shall wonder , Kings his Train shall bear And kiss his Feet ; my Followers , who refuse The servile Mark , he 'll treat as me the Iews ; By Inquisitions , Tortures , Poyson , Fire Unnumber'd Thousands must prepare t' expire . Conqu'rers in all , these all shall have the Grace To joyn their Great Forefathers Martyr'd Race ; The Beatific Vision first enjoy , And with me reign , when Babel I destroy . He said , but tho' such wond'rous Things exprest , Their modest Silence still did more request : He knew their Hearts , nor their Confession needs ; And thus on the same mystic Theme proceeds . * The World for the Elect was chiefly made , And by the Church the Fates of Empires sway'd ; Who that defend shall stand , who that oppose , Can never grapple such unequal Foes ; The Heav'nly Host all rang'd in bright array , Suspended till their King commands away ; These o'er their stated Provinces preside , And these the mighty Turns of Nations guide : My Flock amidst a World of Wolves defend , While those that hate 'em meet a dreadful End. The World declines , Time rolling down the Hill , Shall soon the ancient Prophesies fulfil : The mighty Image ( 't was a wond'rous sight ) Which Daniel saw in Visions of the Night , Now wears apace , and verges to decay , Soon will his Iron Feet be mix'd with Clay : The pond'rous Stone cut from the Mountains side , Shall soon th' ill-mingled Policy divide ; The lifeless Trunk and Limbs to Powder grind , It s very dust wide-scattering in the Wind : The Fourth prophetic Beast , foreseen from far , Is enter'd now on the Worlds Theatre ; Fiercer than all the rest — The Roman Pow'r , Which the contending Nations shall devour : This , Hell shall to its Int'rests soon engage , And you must grapple their united Rage : What Men and Devils , what Arts and Arms can do , Bravely prepare to meet , and conquer too ! Ten furious Tyrants , fierce as ever wore , * Their Purple Dublets dy'd in guiltless Gore , Shall their keen Axes and their Rods employ , And vainly wou'd your Name and mine destroy : On their devoted Heads the Curse shall fall ; An heavy Vengeance hovers o'er 'em all . A Wretch the first , who shall Mankind disgrace , To them a Foe as to your sacred Race : On his own Town and Mother first shall try In Fire and Sword , his Infant Cruelty ; Murder'd and Burnt , yet their desert they 'll have ; This gave the Monster Birth , and that a Scepter gave : Pity on them is lost , but guiltless you , Whom he 'll with the same Fire and Sword pursue You in his festal Flames shall shine , and be * The first bright Martyrs burnt for Heresie . But Vengeance shall the Parricide attend , His own curst Hand his hated Life shall end ; At once deliver the vex'd World and you , The only Good the Wretch will ever do . * Who next shall against Heav'n renew the Fight , Is Mankind's Hate ; ( his Brother their delight ! ) * The foul aspiring Fiend a God wou'd be , * Mixture of Lewdness and of Blasphemy : If in his Race there 's ought remains of good , Jealous , by Martyrdom he 'll purge his Blood : * Then you , my Friend ! from distant Asia born , At once his utmost Rage shall feel , and Scorn ; Tho' plung'd in flaming Oil , you need not fear , Still shall the Son of Gods bright Form be near ; * Still safe you shall at the weak Tyrant smile , When kindly banish'd to some desart Isle : Ev'n there I 'll meet thee , there agen relate In wond'rous Types , the Worlds and Churches Fate ; Whilst our proud Foe a hasty Death shall seize , * And his mild Successor our Friends release . * Nor must the Churches then , long hope for Peace : Then restless Schism , and wilder Heresie Shall all invade , and with bold Blasphemy , Some , ev'n the Lord that bought 'em , shall deny : * To worldly Domination some aspire , And soon my Field will need a purging Fire ; Which the third Time shall kindle , that dread Day Shall sift the VVbeat , and sweep the Tares away : Nor he himself , who wields the weighty Rod * Of injur'd Heav'n , and a revenging God , Unplagu'd escapes a destin'd dire Event , Unless on your repenting he repent . Unwarn'd the next to th' Purple will succeed , And you agen in Crowds must burn and bleed ; But more the Iews , whom their false Christ shall head , * Their short-liv'd Meteor to destruction lead . Rebellious , justly they , you guiltless , fall ; Nor long unheard your Blood shall Vengeance call : What Plagues shall your vain Persecutor seize ? How oft he 'd fly to Death in vain for ease ? * How oft his little flutt'ring Soul away , Which Vengeance makes in the loath'd Carcass stay ? By him who next succeeds , Barbarians tam'd , A peaceful Prince , and Pious more than Nam'd : * God 's Empire he 'll , without design , restore , And punish those who tortur'd you before . A Vain Philosopher shall next arise , * By whom the Iust with various torments dies : Till to my Follow'rs he his Life shall owe , Vict'ry , and Rain their pow'rful Pray'rs bestow ; As great Elisha once three Kings did save , And Water to their Host , and Conquest gave . This a far fiercer Tyrant knows in vain ; * Swift moves his Fate , nor has he long to Reign . Whose wicked Sons as barbarous as lewd , In one anothers , shall revenge your Blood. Next a fell VVolf , who , the mild Shepherd slain , * Shall by false Treason the World's Empire gain ; Short his keen Rage , the Soldiers him displace , And ease the World of him and all his Race . The next an equal Guilt and Fate attend , * Oppress'd in VVar by an untimely End. Another yet will you and Heav'n engage ; Cruel Old Man ! What means this impious Rage ? * For you the worst of Tortures he 'll prepare ; How little thinks he what himself must bear ? * These Nine fierce VVaves in vain already gone , The Tenth , with all their Force comes rolling on : Two Monsters shall the groaning World divide , * And rule with equal Cruelty and Pride : With doubled Rage , the Fiend , and doubled Fear , Ranges the Earth , he knows his Fall is near ; Knows the wise Nations will his Gods despise , The Idol-Banners stoop , and Cross must rise : * Their vainly-thund'ring Iove himself , and all Their helpless Fry of spurious Gods must fall , Once more the fatal Stone shall claim the Capitol : * * The Tyrants drop by Iustice or Despair , And my blest Champion shall the Purple wear . See those brave Men his Throne and Honors share , Whose pow'rful Pray'rs and Arms had fix'd him there ! See him the rev'rend Confessors embrace , And by his Royal Side triumphant , place ! With Admiration , he 'll , and Transport , see * Those glorious Scars they wear for Truth and me ; " Of foregone ills almost the Trace remove ; They blest in his , he in his Empires Love : So much of Good , ev'n one good Prince can do ! So much I 'll favour those who favour you ! * Yet still some Signs of antient Fraud remain ; Still shall the Lust of Empire and of Gain , * Distract the World — Nor yet my fated Reign . Scandals must come , those in the Church arise , Who tho' they bear my Name , my Name despise : Vengeance at length th' ungrateful World pursue , New suffer'd Ills shall punish those they do : * Fierce Magog's Sons shall in the East embrace A cursed Law , with Ishmael's wand'ring Race ; * Whilst all the VVest a fiercer Tyrant spoils , Hated and fear'd by Cittim and the Isles ; Nay the dire mortal Gangrene shall disperse , It 's hateful Poison round the Universe : Widely the Cath'lick Mischief shall prevail ; * Some Stars to Earth drawn by the Dragon's Tail : * The Earthly Gods this Monster shall dethrone , Ev'n him in Heav'n he wou'd , and reign alone : Tho' that he can t' , he 'll with his Laws dispence , Sure Death to all appear in their Defence : * But first , what lets must be remov'd away , The mighty Roman Empire first decay : Then shall this Name of Blasphemy arise , And soon renew the VVar against the Skies : Flatt'ry and Murder shall his Title gain , Which he 'll , by the same cursed Arts maintain ; Luxurious , he shall Abstinence enjoin From what kind Heav'n did for Man's Use design , * Chast Marriage shall the worst of Crimes be grown , Tho' all the Sins of Sodom shall be none : Long shall he Reign , but when he sits on high , Sits most secure of Fate , his Fall is nigh : A Swan in Gomer's spacious Fields shall rise , * Will all his Laws , as he does mine , despise : Then ev'n repenting Kings shall hate the Whore As much as they enchanted , lov'd before ; Th' Ill-gotten Empire by degrees decay , Till by my Sword and Thunder driven away : Then shall the Iust their promis'd Kingdom gain , " And then the Saints of the most high shall reign . If more you ask , the Day , the Hour precise VVhen I appear , my Father this denies ; The wisest Mind that near the Throne does wait , And deepest read in the dark Rolls of Fate , Must own this Myst'ry is from him conceal'd , Nor to the Son himself , as Man , reveal'd ; Since , if far off , it might prevent your Care , If near , might sink in Terror and Despair . Your Task is — Still be ready — VVatch and Pray ! Thus arm against the Fears of this dread Day ! Come learn a Parable — Ten Virgins fair , Together liv'd , no matter when or where ! Five Prudent , whom no danger cou'd surprize ; All fair , tho' th' other Five more Fair than Wise. These once a Royal Bridegroom did invite T' a Princely Feast , on his blest Nuptial Night : Five had their Silver Lamps all clear and bright , With purest Oil supply'd ; not so the rest , Whose empty Lamps their Negligence confest : Yet all prepare the joyful Pomp to meet ; The Prince and his fair Princess lowly greet : They travell'd long , but still no Bridegroom near , Nor any News of his approach they hear ; Night hasten'd on , and the cold Air they fear ; Unwholsom Mists , and dropping Evening Dew : At a Friends House , which on the Road they knew * They all take up , convenient t' was and nigh , They'd soon be ready when the rest came by : There enter'd , long they waiting there in vain , With various Talk each other entertain ; Till Sleep had seiz'd and seal'd their weary'd Eyes , When the pale Moon had measur'd half the Skies ; And scarce they on the downy Couch were laid , E'er at the Gate the joyful Cry was made , He comes , he comes — Quick starting at the sound , All rising , for their Lamps they search'd around , E'er we 'll awake ; their 's soon the Prudent found ; Well worth their Care , glorious they shin'd and bright , And shot new Day across the gloomy Night : Nor Light nor Oil in theirs the others find , Unpleasing Reliques only left behind ; Recruits for both they from the Wise intreat , In vain , for their own Store was not too great : They to the Merchants send 'em , there to buy , What might their thirsty Bankrupt Lamps supply , Then join themselves the Train , not yet too late , And find a cheerful welcom at the Gate . Not so the other , who in darkness stray'd ; Till all was shut , they their return delay'd : Now all too late , they no admittance meet , Expos'd t' Affronts and Dangers in the Street : Clam'rous and loud when clos'd the Gates they found , They knock and call , the Courts and VValls resound : Till from the Board the Bridegroom's self arose , And to the sounding Gates in anger goes ; As loud demanding what ill-manner'd Guest , Unseasonably there disturb'd the Feast ? Forward and bold they answer — Lord 't is VVe , Part of thy own invited Company ; Prepar'd and ready at the Gates we stand , But wish'd admittance , yet in vain demand ; Repuls'd by the rude Servants — But you here , We now no longer can our Entrance fear . — Ah 't is too late , the time for that is o'er — 'T is past , already past , and comes no more ; The Lord rejoins — You 're Strangers all to me , And utter Darkness must your portion be . The Moral easie is , and evident ; Delay no longer ! Now , ev'n now repent ! Devout and vigilant , still on your Guard , Lest the Iudg comes , and finds you unprepar'd : Lest such your Fate as that bad Servants , whom , His angry Lord did to just Torments doom . Earnest they ask't , intent and fix'd upon Each VVord he spoke , our Saviour thus goes on . A Lord there was , whose business call'd him far From his own House , whether for Peace or VVar , Not matters much , but his Estate was large , Of which he Part thinks fit to leave in charge With his remaining Servants ; well he knew What each was worth , and what they all cou'd do ; Five Talents this receiv'd , the other Two , One ev'n the least ; he this Division makes , And strait he his far distant Iourney takes : Who had the Five , by Merchandise and Trade , So well improv'd his Stock , Five more they made : Who Two , receiv'd proportionable Gain ; Who only One , and even that One in vain ; Digs in the Earth , his Talent there he leaves , No pain he takes , or profit thence receives : Long after comes their Lord from foreign Lands , And of his Servants their Accounts demands : The two with humble Ioy their Master meet , And cast their Labours product at his Feet ; Both from him meet a just and kind regard , And both his gen'rous bounty did reward ; With guilty Eyes demiss and conscious Face , The third comes in , and thus with an ill Grace Accosts his Lord — I knew you ev'r you went , A hard Exactor of what Sums you lent . Rigid and hard , nay did from others pains Expect , I know , large unproportion'd Gains ? How could I then propose my self to save , If I in Trade had lost those Sums you gave ? With these vexatious Thoughts I struggling lay A while , but took at last the safest way : Your Talent I entrusted to the Ground , And there the same agen in Specie found : 'T is here , tho' I 've no Interest gain'd , here 's all , Each Mite and farthing of the Principal . To him his Lord , whose Eyes just Anger dart — — " Wicked and slothful Servant as thou art — ! If gain from others Labour I desire , Whos 's all is mine , I but my own require : But since thou this didst know , since so austere A Lord I was , a Master so severe , Since honest Pain like these thou woud'st not take , Why might not others the advantage make Of what I left : but since I see my cost , And kindness all on thee , Ungrate ! are lost , Thy Talent giv'n to those who'll it improve ; Hence let thy Fellow-Servants thee remove , Thee hence , unprofitable Wretch , convey , Hid , like thy Talent from the cheerful Day , In noisom Dungeons ; bound and fetter'd there For ever mourn in Darkness and Despair . But if these Truths you more distinct and clear Without a Parable desire to hear , Attend while I th' amazing Scenes display , The awful prospect of the last Great Day ? * My Harbingers the Seven Archangels bright , Heark how their Trumps the guilty World affright ! The awful Trumps of God! a Call they sound , Is heard thro' Nature's universal Round ; That Signal heard from the dissolving Sky , Decrepid Nature lays her down to die : Not so Man's deathless Race , who now revive , And must in Ioy or Pain for ever live : From long-confining Tombs each dusky Guest Disturb'd arise , most , never more to rest ; The clust'ring Atoms as before they were Together Troop ; the Earth , the Sea , the Air Give up their Dead — How diff'rent all they rise ? These light and chearful , these behold the Skies With Looks obverse and horrid , how they shine All dreadful bright , all red with Wrath divine . Ev'n yon fair Star , whose Webs of Light disperse Their golden Threds around the Universe . Loose from it's Center down Heav'ns Hill must roll , And by its Fall unhinge the steddy Pole , And whilst he , hissing in th' Abyss , is drown'd , Ten thousand - lesser Suns lie scatter'd round . * The Moon 's bright Eye shall dark and bloodshot grow , Reflecting only Smoak and Fire below . Vast Heaps on Heaps , thick Orbs on Orbs are hurl'd , Chaos on Chaos , World confus'd in World : Huge Spheres , so fast each after other roll'd , Ev'n boundless space their ruines scarce will hold : If the Great Whole no more from Fate secure , What Ravage shall this little part endure ! This Point in the great Circle ! As before , When by th' impetuous Deluge floated o'er ; The Oceans both of Heav'n and Earth did join , Both with the Fountains of the Deep combine ; And Wave did after Wave unweary'd come , Sea after Sea from its hydropick VVomb ; So from the Sources whence that ruin came , Delug'd with Seas of Fire , and Waves of Flame : As when Heav'ns Vengeance on curst Sodom fell ; The World's one Tophet now , one Etna or one Hell. From Earth's wide Womb large Floods of Flame shall flow , The fi'ry World above shall meet with that below : Thence holy Souls refin'd and made more bright , * Shall safe emerge to VVorlds of calmer Light ; While those still stain'd with odious marks of Sin , Must desp'rate sink , for ever sink therein . But first that Doom which they deserve so well , They must receive , that Sentence , half their Hell ; The Thrones are set , the conscious Angels wait , And turn th' eternal brazen Leaves of Fate ; High in the midst shall my Tribunal stand , Apostles , Prophets , Saints on my Right-hand , Martyrs and Confessors — A glorious Train ! Now well-content they suffer , then to reign . Whilst on the left , a dismal gloomy Band , Of Kings , proud Nobles , factious Commons stand ; Lewd Priests , Apostate Poets , who disgrace Their Character , and stain their Heav'n born Race . Lean Hypocrites , who by long Fasts and Pray'r Get damn'd , with much of pain , and much of care : — But strange ! there will not be one Atheist there . All Marshal'd thus , tho' now they 're mingled seen ; To you I 'll with applauding Smiles begin . " Come you , by me and my great Father blest ! " Come , holy Souls , to endless Peace and Rest ! " For some short Years of Misery and Pain , " In Light and Ioy for ever with me reign " In that blest Place , before all World 's prepar'd " By Heav'nly Skill , by Hands Almighty rear'd : " In that bad World your selves you 've faithful shown , " You own'd me there , and you in this I 'll own : " Fainting for Hunger , me you oft reliev'd , " And burnt with Thirst , I your kind Aid receiv'd ; " Wide wand'ring thro' the World , you entertain'd ; " Half Naked , not my Poverty disdain'd , " But careful , Cloathed ; when Sick , your help did lend ; " Nay , e'en Imprison'd , not forsook your Friend . With modest Ioy , in their enlighten'd Eyes , Thus humble , all the righteous Host replies : — " Thy Mercy , not our Merits , Lord , we own , Must place us by thee , on thy radiant Throne : Much , of our selves , of Ill , our selves we knew , Such Good , alas , when did we ever do ? Thus they — Thus will agen the King rejoyn — Those Kindnesses I still accounted mine , My Friends receiv'd ; these did I still record , And this great Day shall bring their full Reward . Then to th' unjust he turns , who trembling wait , Their too-well-known intolerable Fate ; Iustice unmix'd dwells on his angry Brow , Tho' Mercy only there , and Pardon now ; Ah what a Change ? why will they not relent ? Since now they may — Why will they not repent ? Yet , yet there 's hope , I 'll cover all their Sins ! — Then all too late , for thus their Iudge begins . " Go , ye accurst ! to endless Torments go ! " ( For such your Choice ) to endless Worlds of Woe ! " Prepar'd at first for those lost Sp'rits who fell ; " You shar'd their Crimes , now doom'd to share their Hell. " I' th' other World unkind your selves you 've shown , " Me you disown'd , you now I here disown . " Fainting for Hunger , me you not relieve , " For Thirst , you 'd not one Cup of Water give ; " When wand'ring thro' the World , ne'er entertain'd ; " Half Naked , Poor and Mean , you me disdain'd , " Or Cloath'd with Stripes , when Sick did Curses lend " For Balm ; Imprison'd , Stones for Bread wou'd send . With all the hast of impudent Despair , They 'll all deny , and ask me when and where ? To them my Answer like the last shall be , — What to my Brethren's done , is done to me . A Place there is , from Heav'ns sweet Light debarr'd , Where dismal Shrieks of guilty Souls are heard ; Loud Yells , deep Groans , thick Stripes , long Clanks of Chains ; There solid , everlasting Darkness reigns : E'en that sad Fire , which on the Wretched feeds , Nor new supplies of Matter ever needs , Lends 'em no Gleam , no comfortable Ray , But change of Torments measures Night and Day : Hither black Fiends shall snatch th' Unjust away , Tormentors and Tormented — Deep they fall , And on the ruines of this flaming Ball Whirl to th' Abyss , on Waves of Sulphur tost , In that black direful Gulf for ever lost . Not so the Iust , who shall their Lord attend To Worlds of Ioy , that know no bound or end : A Place there is , remov'd far , far away , From that faint Lamp that makes this mortal Day : A blissful Place , that knows no Clouds or Night , But Gods high Throne scatters perpetual Light : There Angels live , there Saints , so far refin'd , Their Bodies scarce less glorious than their Mind : : There , true , eternal Friendship all profess ; There , in the height of Piety , possess The Heav'n of Heav'n , the height of Happiness : Perfect their Joys , yet still their Joys improve , For still the Infinite they See and Love. Here shall they enter , here triumphant plac'd , Unutterable Bliss for ever tast In mine , and my great Fathers Arms embrac'd . — Here , Thou whom Men and Angels must adore ! Here , Saviour ! When this storm of Life is o'er , Thy worthless Servant place ! One Moment there , For many tedious Years of Want and Care , Will more than even make — And whilst I stay , If from my Post I must not yet away ; Accept this humble Verse , my Life 's great Task ! 'T is all I can , and more thou wilt not ask : Bless my few Friends , or if but Names they be , My Friend , — For I 've scarce more than One and Thee . Bless e'en my Foes ! may they , till better , live , And my vast Debts , as I do theirs , forgive ! Thy help in all my Tribulation , lend ! More than in Promise , ( like the World ) my Friend . Down all vain tow'ring Hopes ! But Saviour ! grant , I may n't my daily Bread and Cloathing want ! The very Flow'rs and Ravens these possess ; Thy Will be done , if I must still have less ! Or if to Wealth or Fame I e'er shou'd rise ; ( Those Gifts I neither Covet , nor Despise , Chuse for me , Lord ! " For thou hast both my Eyes ! If e'er thou me from this low Turf shou'dst raise , Grant , as thou me , I may advance thy Praise ! Else , in this Dust , let me to Dust return ! — Then , then when my sad Friends around me Mourn , O be not far away ! Thy Grace supply , And like a Man , and Christian let me Die ! And when my weary Soul forsakes my Breast , O take it in thy Arms , and give me Rest ! — So shall I for my Consummation stay , And hope , not fear the great decisive Day : Refresh'd , beyond the reach of Pain or Vice , * In the Celestial Shades of Paradise . The End of the Seventh Book . NOTES ON The LIFE of CHRIST . BOOK VII . 5. SAW through the Shades , nor durst directly see — Left that should dazle him . ] The Description we have left us of this Temple , is indeed very glorious , Opus omnium quae unquam vidimus aut audivimus mirabilissimum , says one concerning it , the most prodigious Work I ever saw or heard of . And Tacitus in Lib. 5. calls it , mirae Opulentiae Templum , a Temple of wonderful Riches . And Iosephus tells us , that not only the Front was gilded , but , as I understand him , the Outside was covered with Plates of Massy Gold , which dazled the Beholders Eyes , and to Strangers , at a distance , made it appear like a huge white Mountain . 12. The mighty Gates , heavy with Loads of Gold. ] The Gates of the Temple were all covered with Silver and Gold , except one with Corinthian Brass , of more value than any of the other . See the forementioned Author . 13. Twice ten robustous Servants there attend . ] One of the Gates of the Temple , as Iosephus tells us , was so large , that it employed twenty Men , every Night and Morning to shut and open it . The same Gate , which also he says , opened prodigiously , about Midnight , of its own accord with a great Noise , not long before the Destruction of Ierusalem . 16. To the third Gate , of rich Corinthian Brass . ] vid. supra . 20. Loud answer'd by the Full-mouth'd Quire within . ] I think there 's no great doubt but this was the manner of the Temple-service , there being several of the Psalms which seem to have been sung alternatim , between Priests and People . Heman and Ieduthun , as we find , singing an Anthem of David's composing , and therein praising the Lord because his Mercy endures for ever ; to which all the People said Amen , and praised the Lord. 1 Chron. 16.36,41 . But the most lively Description of the Temple-Service , which will much illustrate what follows , is that in 2 Chron. 5.11 , 12. When the Priest were come out of the Holy place , also the Levites , which were the Singers , all of them of Asaph , of Heman , and Ieduthun , with their Sons and their Brethren ; being array'd in White Linnen , having Cymbals , and Psalteries , and Harps , stood at the East end of the Altar , and with them an hundred and twenty Priests sounding with Trumpets . The Trumpets and Singers were at once to make one Sound , to be heard in praising and thanking the Lord. They lift up their Voices with Trumpets , and Cymbals and Instruments of Musick and praised the Lord , saying , for he is good , for his Mercy endureth for ever . 26. The Consort first sweet Aijeleth begun . ] I here insert most Sorts of Musical Instruments , mentioned in David's Psalms , according to the usual Interpretation of ' em . The first is Aijeleth , from the 22. Psalm , which is inscribed , Aijeleth Shaber , generally rendred the Hind of the Morning , a sort of Musick , as some think , of the Nature of our Waits , going about in the Courts to wake the Priests ; but 't was also , we are sure , from David , us'd in God's immediate Service . 29. Alamoth , chast Virgins best Delight . ] They are thought a sort of Virginals , and mentioned in Psal. 46. 30. Grave Ionath . ] See Psalm 56. inscrib'd Ionath Elem Rechochim , rendred , The dumb Dove in silent places ; like Mahalah afterwards , I suppose , a sort of grave Musick , fit to compose their Minds to Attention and Devotion . 31. And melting Harps . ] The Sheminith , and all other sort of string'd Instruments . 35. Lofty Hallelujahs sing . ] A reverend Person , now an Honour to our Church and Nation , is of Opinion , that this 135 Psalm was us'd at Morning Service , the Priests , Levites , and all the People inviting each other to praise God. 91. Mean while rich Incense feeds the sacred Fires . ] This was done twice a day , vid. Exod. 30.7 , 8. Aaron shall burn sweet Incense every Morning . When Aaron lighteth the Lamps at Even he shall burn Incense . See also Ioseph Antiq. lib. 3. 94. A Milk white Lamb , the Morning-Sacrifice . ] Exod. 29.38 , 39. This is that which thou shalt offer , two Lambs of the first Year , day by day . The one Lamb thou shalt offer in the Morning , &c. 95. With these the Priests their holiest Mincha join , A chearful Blaze of Flour , and Oyl , and Wine . ] Vid. Exod. 29.40 . A tenth-deal of Flour mingled with an hin of Beaten-Oyl , and the fourth part of an hin of Wine . This Mincha , Meat-offering , as we render it , with its Drink-offering , is called most holy of all the Offerings of the Lord. Bread and Wine is the most antient Sacrifice ; that which Melchisedech brought forth seems to have been sacred . This is still retain'd by our Saviour , who was a Priest of the same Order . Vid. Mede on the Jewish Offerings . 115. Some in the Cloysters gain●ul Shops unfold . ] The three Courts of the Temple , which are all included under the same Name , because we want two distinct Words for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being all consecrated Ground , took up a considerable room each of 'em having Cloysters round , and a void space in the middle . In the space were the Sheep and Oxen ; under the Cloysters , I suppose the Money-Changers and Dove-Sellers . The Roof of these Cloysters , if I understand Iosephus aright , served as Foundations for those sumptuous Galleries round the Temple , which Sabinus burnt down in an Insurrection of the Jews ; for they could not be on the Cover'd Part , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , since 't is not probable they could have burn'd the Top and left the Bottom standing . Vid. Ioseph . Antiq. lib. 7. cap. 12. 128. Driv'n with more Ease from Carmel 's fruitful Hill. ] Because , tho that 's further from Ierusalem , their Tails were not so cumbersome , which were incredibly large in the Asiatick Sheep , and therefore I say before , Drag their pond'rous Train . 135. Blushes , at once , of Shame and Anger rise . ] Shame for his Country-men , not himself . 136. A just Resentment sparkling in his Eyes , &c. ] St. Ierom says here , Igneum quicquam ex Oculis radiabat , &c. there were certain fiery Rays came from our Saviour's Eyes , which they were not able to endure . 146. He does , of strongly-twisted Cords , prepare . ] We never find our Saviour , in all his History , so angry as he is here , but once before , and that on the same Occasion ; for it 's thought he drove these sacrilegious Wretches two several times from the Temple . Nothing , I say , ever made him so angry as their thus confounding things sacred and profane . The Jews , 't is plain , made no distinction , and believed not any Holiness in this Place : after Prayers once over , all Places were , it seems , alike to them . The Distinction was our Saviour's own , and must still hold , if a Christian Church is still the House of God. 153. Yet here great Solomon . ] That noble Tower or Porch , which tho Herod reedified , it seems , still retain'd the Name of its first Founder ; was built by Solomon , and its Foundations laid so deep and firm , that the Babylonians could not destroy 'em , tho no doubt they ruined the Superstructure . If I mistake not , here was the East-Gate , the Golden-Gate , the Beautiful-Gate of the Temple , all different Names for the same thing . 'T was built over the Vale of Kidron , and from the top of its Towers to the bottom of that Valley , such a vast depth , that Iosephus says , 't was horrid to look upon , and would almost dazle the Beholders . This Porch of Solomon I wonder how Capellus happen'd to place on the South of the Temple , which he does , unless Fuller mistakes him ; whereas 't is seated in the East , by Iosephus , and , I think , all others . This Gate and Courts about it cost more Pains and Time than all the Temple ; Solomon began to bring Earth and even the Valley , but 't was not finished in several Ages . Vid. Ioseph . lib. 6. 157. The Workmen mined deep , wondrous deep . ] Iosephus says , the Foundations of the Temple were three hundred Cubits deep ( sacred Cubits we are to understand , in a sacred Work , twice as much as the Vulgar ) and in some places more , and that great part on 't was built upon the solid Rock . 159. Of Tyre they were . ] Solomon had Carpenters from Hiram of Tyre , and he might have Masons too ; who , I here suppose , had formerly been Miners in Britain . See Lib. iii. and vi . 175. Those Everlasting Gates . ] I 'm inclin'd to think that Phrase in Psal. 24. ( which should seem to have been compos'd on the Dedication of the Temple , or some such Occasion ) of Everlasting Gates , relates immediately to the vast Heighth and Bigness of the Gates of the Temple ; as the Everlasting Hills , in another place , in the same sence . Tho I believe the whole Psalm has a further respect , and is prophetical of our Saviour's Ascension into Heaven , in which sence I take it at the End of Lib. x. 178. The glittering Pillars , and the Vine of Gold. ] Iosephus reckons above 100 of these Pillars , all gilded , and describes this Golden-Vine as one of the most noble sacred Ornaments in the World. It reach'd , says he , all along under the Chapiters of the Pillars , whereon hung Bunches of Grapes , all of Gold , each Cluster as long as a Man. To which Vine our Saviour might allude , when preaching near it . 181. The stately Porch 'twixt two vast Columns rose . ] So Iosephus describes it , and says , " These , as well as all other Pillars were of the Corinthian Order ; the tallest and most beautiful of any other . 185. The Stones so huge they scarce dar'd trust their Sence . ] Nor I ; Iosephus , in the Account he gives of them , making them so many Cubits long and broad , that one would think they needed as many Workmen to raise and manage 'em , as that which Acosta tells us of in America , drawn cross the Mountains , at the Command of one of their Inca's , by no less than an hundred thousand Men ; however , undoubtedly they were very large : for so the Apostles to our Saviour , who not only shew him in a general , St. Mark 13.1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those great Buildings ; but , in St. Luke , take notice of the Stones in a particular manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what manner of Stones , what goodly Stones , as we very well render it . And they had need be firm , when as Iosephus tell us , lib. 7. cap. 9. The Romans were six days battering the East Galleries of the Temple ( with their prodigious Rams ) but prevailed nothing against them . They then endeavoured to dig up the Foundations ; but could only pull out some of the outer Stones , with a great deal of fruitless Labour . He further tells us , these Stones were all fastened to each other by huge Clamps of Lead and Iron , I suppose he means , the Iron was sodered unto them . 207. Not one but by a Force superiour , &c. ] The Romans did at last prevail , and tore up the very Foundations of the Temple , ploughing the Ground whereon it stood , which was performed by Terentius , or Turnus Rufus , left there by Titus , for that purpose , on the 19 th day of the Month Abib , as Maimonides ; so says Eleazar , afterwards in his Speech to the Iews , when he exhorted them to kill themselves , The Temple , says he , they have raz'd to the very Foundation , and hardly the Memory thereof is now left . And Iosephus says , even of the City , That 't was beat quite flat and plain to the Ground ; exactly according to our Saviour , They shall lay thee even with the Ground , and thy Children within thee . 220. How they the World 's and Temple 's End might know . ] They seem to confound 'em in their Question , as if they supposed both should be together . And our Saviour's Answer does not , I think , as left recorded by any of the Evangelists , distinctly and orderly separate ' em . The Reason of which might be to keep 'em more on their Guard. In the following Discourse of our Saviour , the Reader will see , I have joined several of his Prophesies , which we find in different places ; expatiating as the Subject led me . 237. As heat and warmth the Royal Eagle brings . ] So 't is in Deuteronomy , whence this Simile seems to be taken . Our Translation indeed renders it Hen , but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will reach the other Sence , which seems more Poetical and Noble . 252. The Plague denounc'd an Hundred Years before . ] The most natural Sence of those Words , Gen. 6.3 . Yet his days shall be an hundred and twenty Years , seems to be , that the World should have so much respite before its Destruction : Which is favour'd by S. Peter , in his Reflection on Gods Long-suffering at that time . I say an Hundred because 't is a round Number . 267. Then many a vile Impostor shall pretend — My Name . ] Iosephus tells us of many of these false Prophets before the Destruction of Ierusalem . 276. My very Name , and yours , shall Crimes be made . ] Indeed their Persecutors cou'd find 'em guilty of no other Crimes , and therefore made the very Name their Accusation . Hence the famous Christianos ad Leones . &c. 293. Nation with Nation . ] Galilee against Samaria and Iudaea , Simon against Iohn , &c. And the very Words Iosephus makes Jesus use in his Oration to the Idumaeans against the Zealots , are , That they rejoyced to see Nation against Nation . 296. Unhappy Solyma shall fly to thee . ] If the Galilaean Zealots had not fled to Ierusalem , Iosephus thinks it might have been sav'd . 300. Shall with a fourth thy Three Proud Walls surround . ] The Romans not only cast up a Trench , but even built a Wall round Ierusalem , to keep in the Iews ▪ after which no more cou'd escape . Ioseph . Lib. 6. Cap. 13. 306. Which Heav'n-Lov'd Daniels piercing Eyes foresaw . ] The Abomination of Desolation I think were these Zealots , because it cou'd be nothing else , that I ever yet saw , assigned . Not the Destruction it self , because 't was to be the Sign of it . Not the Statue or Idol placed , or designed to be placed in the Temple , by Cains , or Tiberius ; because either not done at all , or too soon to be a Sign for this Destruction . Nor the Roman Ensigns , Titus , or Adrian , because these all too late ; and the Effect not a Sign of the Judgment . On the other side , the word Abomination exactly hits those Zealots , who , as Iosephus , Lib. 2. Bell. Iud. Cap. 9. Drest themselves like Women , fell to unnatural Lusts , and profan'd the whole City with their execrable Impiety . They were a Desolation too , or such an Abomination as made Desolate . So Jesus in his forementioned Oration , Houses , says he , they have Ruinated and made Desolate , by their Robberies . And Iosephus tells us , That at one time the Idumaeans and they , murdered 8000 in the Temple , and 12000 young Men in the City . They stood in the Holy-Place , or where they ought not to stand . So Anamis in his Oration , lamenting that he shou'd live to see the Sanctuary , where nothing ought to come but the High-Priest , profan'd by the wicked Feet of these Impious Persons . And Iosephus , in his Speech to the Iews , of these Zealots , That having their Hands embru'd in the Blood of their Countreymen , they presum'd to enter into the Sanctuary ; where , says he , none ought to come . Nay , they were here before the Romans besieged the City , and therefore were properly a Sign of its Destruction , and a warning to others to leave it , as many did ; and flying to Titus , saved their Lives . There remains but one thing more , which will almost demonstrate , that the Zealots were meant by this Abomination of Desolation ; and that is , to enquire who it was caus'd the Daily Sacrifice to cease . But this the Zealots too did ; Iosephus in the forementioned Oration , who says , That Iohn and the Zealots , had not only robb'd the Temple of all the Ornaments given by Augustus and others , telling the People , That Sacrilege was no Sin , because they fought for the Cause of God : But , as he adds expresly , " They had deprived God of his daily Sacrifice in the Temple . All this , is one of the most clear and unanswerable Proofs of a Prophesie exactly fulfill'd , that I ever met with . Which , for that reason , I 've enlarg'd upon , and which I challenge all the Atheists or Deists in the World to answer . 312. A deep , a mournful Voice , — " Let us depart . ] The famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our Saviour we know did Prophesie of great Signs and Wonders before this Destruction . 315. The high in Heaven a bloody Sword. ] Vid. Ioseph . Bell. Iud. Lib. 5. Cap. 12. Where he says , A Comet in the fashion of a fiery Sword had hung over the City for a Year together ; before the Siege . 319. Thunders and Earthquakes then they 'll scarcely mind . ] Lib. 4. Cap. 7. He says , " When the Edomites Encamp'd by the Walls of Ierusalem , there arose a terrible Tempest of Wind , Rain , Lightning and Thunder , with an Earthquake , and several very strange and dreadful Voices . Notwithstanding which , their Friends within the Gates saw'd the Bars in sunder , and admitted them into the City . 322. But the beginning of their hopeless Pains . ] Our Saviour says , All these are but the beginning of sorrows . And so it will appear to any who reads the whole History . 329. The half starv'd Citizens like Ghosts shall meet . ] Iohn and Simon having in their Rage at one another , burnt the City Granaries , enough to have supply'd 'em for a long time , the Famine soon raged amongst ' em . Of which Iosephus gives many terrible Instances , Lib. 6. Cap. 11. &c. The Seditious , says he , in this Famine , broke up Houses for Corn and Meat ; if they found any , they beat Persons for denying it ; if none , for concealing it ; if strong and likely , they Kill'd 'em , on presumption they had some secret Stores ; if weak , because they 'd soon Die of themselves . Wives snatch'd the Meat from their Husbands ; Children from Parents ; Mothers from Infants ; nay , one Miriam , boyl'd and eat her own Son. Babes were dashed on the ground by the Souldiers , when found with meat in their mouths . The young Men , pale as Ghosts , walk'd about till they dropt Dead in the Streets ; and some , striving to bury others , fell Dead over ' em . And so he goes on with such a dreadful Description , as almost shocks Humanity to read it . 340. And like a Deluge over all come pouring in . ] The end of it shall be with a Flood , says Daniel : and accordingly it was , universal and irresistible . 352. Till — See — the Temple fir'd . ] Iosephus says , After they had been Fighting many days about the Temple , a certain Souldier , contrary to the Order of Titus , moved as it were with a certain Divine Fury , got some of his Companions to help him up , and set Fire on the Temple , by one of the Golden Windows , which happened on the 10 th of August ; the same Day , he says , that it was burnt formerly by Nebuchadnezzar . The manner of which , and circumstances whereof , the Historian Describes like one who was no unconcerned Spectator . He tells us , Many whose Eyes were just closed with Famine , got strength to bewail the Temple , as they saw it Burning ; and an innumerable Multitude being kill'd about it and in it , fix'd their Eyes thereon , in the very Agonies of Death ; whose dead Bodies roll'd down the Temple-stairs in streams of Blood. All was filled with dismal Shrieks and Lamentations , eccho'd by the Mountains round the City . The Hill of the Temple now appeared all on Fire , tho there was Blood enough shed to have quenched it . Some of the Priests being kill'd Fighting , others leaping voluntary into the Flames , and the rest Burnt alive , resolving not to survive the Temple . Indeed , through the whole , Iosephus has done it so admirably , that I 'm not asham'd to own I cannot reach him . 360. Till Heav'n has clos'd the Gentiles destin'd Reign . ] From that of our Saviour , Till the times of the Gentiles are fulfilled . 373. And in the Church usurp my Throne and Name . ] Our Saviour Prophesies of those that should come in his Name , saying , I am Christ. So did some of the little Antichrists , particularly Ionathan in Cyrene , who said expresly , Ego sum Messiah . But this was to be eminently and remarkably fulfilled in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great Adversary or Antichrist . And that some such is foretold in the Scriptures , Bellarmin himself , and all the Papists believe . He then that usurps the Throne , the Power , the very Divinity of our Saviour , wherever we find him , must be The Antichrist . This the Pope does his Throne , for he 's carried by his Slaves , after he 's chosen , plac'd upon the High Altar , and there actually Ador'd . His Power , for he 'll forgive Sins , and rule Kings and Nations , with a Rod of Iron . His Divinity , for not content with being the Vicar of Christ , his Flatterers have given him the very Name and Power of God ; for which , we cou'd never hear , that he was so angry with 'em , as to put them into his Anathema against all Heretical Kings and Princes . 389. The World for the Elect was chiefly made . ] 'T is a Notion of the Rabbies , that the World was only made for the Elect , which I 've somewhat soften'd . 417. Ten furious Tyrants . ] The Ten Persecutions . 424. To them a Foe , as to your sacred Race . ] Nero was the Wretch who stirr'd up the first Persecution against the Christians , which occasioned that sharp and just Remark of Tertullian ; Non nisi grande aliquod bonum quod à Nerone damnatum , " It must needs be some extraordinary good Thing if Nero condemned it . This Monster was justly Voted by the Senate a Parricide and Enemy of Mankind . And accordingly his Memory has been ever detested by all Men , unless by the Parthians , and a few other Heathens . 431. You in his Festal Flame shall shine . ] From these puzling Verses of Iuvenal , Tedâ lucebis in illa , — Qua stantes ardent qui fixo gutture fumant — Et latum mediâ sulcum diducit arenâ . Alluding , whatever the Grammar of 'em is , to Nero's Burning the Christians for Torches at his Night Revells . 436. The only Good the Wretch will ever do . ] Almost Davids Words in Cowley , to Goliah . 438. Mankinds hate , his Brother their delight . ] Domitian , who rais'd the second Persecution , one of the foulest of Men , ( some think worse than Nero , ) and as much detested , as his Brother Titus lov'd , who was stil'd , as all know , Deliciae humani generis . 442. By Martyrdom he 'll purge his Blood. ] History tells us , that he Murdered Flavius Clemens , his near Kinsman , and Banished his Wife Flavia , for being Christians . 446. Still shall the Son of Gods bright Form be near . ] Alluding to the History of the Three Children . 451. Whilst our proud Foe an hasty Death shall seize . ] Stabb ' ; d by Parthenius and Stephanus . Concerning which , see the famous Story in Apollonius's Life . 452. And his mild Successor . ] Nerva , who swore solemnly , no Senator should ever dye by his Order . See Aurelius Victor and Dion . He recall'd the Christians by an Edict , from Banishment ; and amongst the rest S. Iohn , tho some wou'd fain have him dead a great many years before ; and others that he never dy'd . 456. Some ev'n the Lord that bought'em shall deny . ] Ebion , Cerinthus , and other Hereticks , who first deny'd the Divinity of our Saviour ; against whom S. Iohn wrote his Gospel . 461. Nor he himself — Unplagu'd escapes a destin'd dire Event , &c. ] Trajan , who began the third Persecution . The dire Event , here mentioned , is that of the Earthquake at Antioch ; where , the Emperour being then present and a vast Conflux of People , the Earth opened , and devoured an incredible Number of Men , one of the Consuls perishing , and the Emperour himself hardly escaping . 467. But more the Jews . ] Adrian , who began the fourth Persecution , Burnt a Thousand Towns of the Iews , for Rebelling against him under their false Christ Barcochab , to whom Rabbi Akiba was a sort of Elias , crying , Hic est Rex ille Messias ! and Kill'd 500000 Men ; then reedifying Ierusalem , &c. 472. How oft he 'd fly to Death in vain for Ease . ] Being sick of a languishing Distemper he wou'd often have kill'd himself , but was hindred by his Friends . A little before his Death , he is said to have made those pretty foolish Verses , Animula , vagula , blandula , &c. Which , Little , fluttering Soul , alludes to . 476. A Peaceful Prince and Pious more than Nam'd . ] Antoninus Pius , who , on Iustin's Apology , made an Edict , that the Christians should not be Punished , but those who Accus'd 'em : As Orosius in his History . 479. A vain Philosopher . ] Antoninus Philosophus began the fifth Persecution , stirr'd up by Crescens the Cynic , and continued with great Fury , till the Emperour being distress'd in War with the Quadi , for want of Water , and obtaining both that and Victory , by the Prayers of a Christian Legion , ordered it to be stopt ; as P. Orosius tells us . 485. This a far fiercer Tyrant knows in vain . ] Septimius Severus , who rais'd the sixth Persecution , under whom so many were Martyred , that some thought him Antichrist . His two Sons , Bassianus and Geta succeeded him , the Elder of which kill'd the Younger in his Mothers Arms. 489. Next a fell Wolf , who , the mild Shepherd slain . ] The seventh Persecution under Maximin , who Murdered the good Emperour Alexander Severus ; and was himself Kill'd , together with his Son , by his own Souldiers at the Siege of Aquileia . 493. The next an equal Guilt and Fate attend . ] Decius , who rais'd the eighth Persecution , whose Son was kill'd by the Goths , and himself drowned in the Fens near the Danube , as he fled from the Enemy . 466. Cruel old Man. ] Valerian , the Author of the ninth Persecution , at the Instigation of an Egyptian Magician . He was afterwards conquered and taken by Sapores the Emperour of Persia , who made use of his Back to mount his Horse , and when he refused that Office , flay'd him alive , and covered him with Salt. 502. Two Monsters shall the groaning World divide . ] Dioclesian and Maximinian . 506. The Idol Banners stoop and Cross must rise . ] The very Signa or Ensigns of the Romans , have been thought by learned Men Idolatrous : Which Constantine chang'd , and bore the Cross in his Banner ; according to the famous Story . 509. Once more the fatal Stone . ] See Lib. 6. Note on the Baetylia of the Antients . 510. The Tyrants drop by Justice or Despair . ] Dioclesian , some say , Poisoned himself ; Maximinian , who had once Abdicated ; but when his Mind changed , and he for recovering his Empire agen , being caught Plotting against Constantine , he was fairly Hang'd for his reward . 517. Those glorious Scars . ] A known Story . Vid. Sozomen . Lib. 1. Cap : 11. 522. Yet still some Signs of antient Fraud remain . ] From Virgil's Pauca tamen suberunt , &c. 524. Nor yet my fated Reign . Vid. last Note on Lib. 10. 529. Fierce Magog 's Sons . ] The Scythians , as Sir Walter Rawleigh proves beyond contradiction . 531. Whilst all the West a fiercer Tyrant spoils . ] The Turks give Liberty of Conscience ; the Pope denies it ; for which Reason , I make him the more Cruel of the two . 537. The Earthly Gods this Monster shall Dethrone . ] 2 Thess. 2.4 . 541. But first what Lets must be remov'd away . ] This the antient Christians Interpreted of the Roman Empire . 549. Chast Marriage shall the worst of Crimes be grown . ] A Man may be a good Romish Priest tho he has half a Dosen Concubines , but not if he has one Wife . But amongst all the doughty Arguments against the Marriage of the Clergy , I think that of his Infallibility , S●ricius himself , carries the most weight ; They that are in the Flesh cannot please God. 553. A Swan in Gomers spacious Fields shall rise . ] 'T is said in the History of Iohn Huss , that at his Martyrdom he Prophesied , of a Swan to rise an hundred Years after , whom the Papists should not be able to Burn. 586. At a Friends House , which on the Road they knew . ] Some such thing seems necessarily imply'd from the Oeconomy of the Parable . For it s said in the 1 verse , They actually went forth to meet the Bridegroom . But ver . 5. While the Bridegroom tarried they all slumbered and slept ; which they can't be supposed to do in the open Air. 691. My Harbingers the sev'n Arch-Angels bright . ] It has been generally believed in all Ages of the Church , that there are different Orders of Angels ; and there are great probabilities from Scriptures , that the Number of the Chief Angels is 7 ; which are also call'd , The Eyes of the Lord , running too and fro throughout the whole Earth . That these Angels shall be principally employ'd in the Preparations for this Judgment , appears , from comparing 1. Thess. 4.16 . The Lord shall descend , with the voice of the Archangel , and with the Trump of God ; with that of the 2 Thess. 1.7 . The Lord Iesus shall be revealed from Heaven , with his mighty Angels ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Which seems much the same with these Arch-Angels . 712. Ten thousand lesser Suns lie scatter'd round . ] According to their Notion , who think all fix'd Stars Suns . 733. Hence holy Souls Refin'd and made more Bright . ] This seems the only ancient Purgatory : Some of the Fathers being of Opinion , that the Souls of all Men , nay that of the Blessed Virgin herself , were to pass through this purging Fire at the last Iudgment . But this would do the Church of Rome no good , and therefore they have since altered the property on 't , making it a Culinary Fire with a witness , and blowing it up some thousands of Years sooner than those good Fathers ever thought of . 798. With all the hast of Impudent Despair ] They shorten our Saviours Accusation , and say , ver . 44. Lord when saw we thee an hungred , or a thirst , or a stranger , or naked , &c. whereas the Righteous are more deliberate . Ver. 37. When saw we thee an hungred and fed thee , &c. 862. Refresht , beyond the reach of Pain or Vice , &c. ] Agreeable to the Notion of the Primitive Churches , who constantly pray'd for this Refrigerium , or Refreshment of their Fellow Christians , departed this Life ; they supposing them in a sort of Pain , by their thirsty and eager Desire for the final Consummation of their Happiness . The Argument of the Eighth Book . A Catalogue of the Nations that came to the Passover , together with the Inhabitants of the Holy Land. Herod's Entry and Train from Galilee . Our Saviour privately comes thither with his Disciples , sending St. Peter and St. John before him to prepare the Passover in Mount Sion . But could not remain undiscovered , some Greeks , from Athens , having heard of his Fame , and pressing to see him ; which having obtain'd by the Assistance of some Tyrian Merchants of Philip's Acquaintance ; God the Father , at his desire , attests him now the third time by a Voice from Heaven . At which the People being again ready to force a Kingdom upon him , he retires , with his Disciples . However , his Fame and Doctrine spread so far , that all things were now at a Crisis , and the whole Nation upon the point of owning him the Messiah . At which Lucifer being alarm'd , takes with him a Detachment of Devils , and flies to Earth , where sending the rest to their appointed Posts , to facilitate his Design , he himself enters the Palace of Caiaphas ; and Night being now come , and the High-Priest asleep , appears before him in the Form of old Hircanus , chiding him for his Remissness , and stirring him up to destroy our Saviour . In order to which , as soon as he wakes , he sends privately to assemble the Sanhedrim ; which being known to Gamaliel , Joseph , and Nicodemus , they hasten likewise thither . Caiaphas's Speech to the Sandhedrim , against our Saviour , accusing him for a Subverter of their Laws ; pretending to prove , he was not , for that Reason , to be hearkned to , tho he wrought Miracles ; complaining of the Meanness of his Doctrine on one side , obliging to forgive Enemies , and of the impracticable Heights on the other , not admitting Liberty of Thoughts , or the first Motions of Desire or Anger ; with other Objections usually urged by the Deists against Christianity . After which he rises higher , charges him with Blasphemy ; and at last , falling into a Prophetick Fury , he declares , 't was necessary one Man should die for the whole Nation ; urging , that could not be a Sin which God himself had decreed . His Speech variously received by the Sanhedrim . Nicodemus stands up , and begins cautiously to answer him . Whom Joseph of Arimathea interrupts , and boldly , before 'em all , confesses Jesus ; distinctly answering all the Cavils of Caiaphas against his Person and Law , and pressing the Sanhedrim to receive him as their true Messiah . While they were divided in their Opinions , and debating the matter , our Saviour celebrates the Passover , with his twelve Disciples , and institutes the Sacrament of his Blessed Body and Blood ; foreshowing and describing the Traitor Judas , who went out from the rest with a resolution to betray him ; whose Offer to the Sanhedrim was agreed to by the majority , and Preparations made to apprehend him . Our Lord comforts the remaining Disciples , but prophesies of their forsaking him , and particularly St. Peter's Denial . Thence he leads them to Gethsemane ; and takes St. Peter , James , and John with him into the thickest part of the Garden , leaving the rest at the Gate . His Agonies and Prayers , not for fear of the approaching Pain or Infamy , but of his Father's Anger . An Angel appears to strengthen him . A Comparison of him with the most famous ancient Heroes , shewing how far he exceeded them in Patience and Virtue . The three Disciples asleep for Sorrow . Judas , having received Guards from the High-Priest , comes to the Garden , and , with a Kiss , betrays our Lord ; who being apprehended , after he had healed Malchus , whom St. Peter had wounded , all his Disciples forsake him . He 's carried to the High-Priest's Palace , and there abused by the Guards and Rabble . St. John , who soon resumed Courage , followed our Saviour , and own'd himself his Disciple . St. Peter comes after , tho with more Fear , and is introduced into the Palace , by the Interest of St. John ; but being known to some of the Company , and charg'd as a Follower of Jesus , he thrice denies him , the last time with Curses and Imprecations ; till , on our Saviour's looking back upon him , be returns to himself , and , departing from the Palace , endeavours to expiate his Guilt by a severe Repentance . Our Saviour accus'd by the High-Priest and Caiaphas , but no Proof against him , that would reach his Life ; till Caiaphas adjuring him to own it if he were the Son of God , and he telling them , they should hereafter see him come to judg the World , he 's accused for Blasphemy , and burried away to the Roman Governour , being adjudged , by the Sanhedrim , worthy of Death . THE LIFE OF CHRIST : AN Heroic Poem . BOOK VIII . NOW o'er the Hills the Paschal Morn arose , And from high Tow'rs the sacred Trumphet blows ; * Proclaiming their great Feast , all Israel ; meet , Thick crouding thro' each dusty Gate and Street ; Strangers and Proselytes , where e'er their Birth , Whatever part o' th' many Peopled Earth ; Some from the Isles , Crete , Rhodes and Cyprus , some From double-Sea'd Byzant , and Corinth come ; From the fair Fields with Rivers circled wide , * From Elam and Euphrates flowry side . With all th' Arabia's , to the Feast repair The Realms of Monobaze and Helen fair ; * Strong Adiabene call'd , well known to Fame ; But most from blest Iudaea's Regions came ; From Dan , to old Beersheba's fruitful Plain , From Iazers , Sea , to the great Western Main : These from Phenician Fields their Journey take , From Tyrus-stairs , and the Cendevian Lake : Herod , his num'rous Galileans brings From all his Towns , a Pomp well worthy Kings : Strong Sephoris , and rich Tiberias send * Their choicest Youth , Sebaste's Lords attend With Pray'rs for their great Frounder , who his Guests , On Iordan's Banks , at proud Herodion Feasts ; * Who Guarded thence and Honour'd , wait him down , By Iericho , to Salem's sacred Town : His rich paternal Palace they prepare , And rang'd before the Gates , Salute him there ; Nor sooner his approach the Elders know , But to receive him in long State they go ; The Roman-Guards the same , loud Shouts they made , Their Eagle on Antonia's Tow'rs display'd : Not so our Saviour met , nor he desir'd Vain Honours , or mean wordlly Fame requir'd ; A train of Virtues did the Hero bring , Unseen officious Angels guard their King. In vain a private Entry made his choice , For all Good-men at his approach rejoice : Ent'ring the Town , he did before him send , As Harbingers , bold Cephas and his Friend : These all prepar'd , ( nor cou'd they want success , For where himself he sends , himself he 'll bless : ) What Moses , or the Elders did enjoyn , * The Lamb , the Herbs , the Bread , the sacred Wine . Mean while , the Croud's Hosannas to prevent , He rounds the Walls by Sion's steep ascent : In vain their unbespoken Pomp he 'd shun , From every part the gazing People run ; Fame bears the News thro' all the pester'd Gates , And the vast Town almost depopulates . — So , when some Godlike Prince by Heav'n design'd , The common Benefactor of Mankind ; Triumphant over e'en himself and Fame , Who wou'd by Virtue only raise his Name ; So when he , envious of himself , wou'd go Thro' some sav'd Town , or Realm Incognito ; Thro' the vain Cloud his stronger Beams will Shine , The mortal Form confessing the Divine : Forth pour thick Floods of Men , the Saviour meet , And strow thick Flow'rs and Blessings at his Feet . So here , all press to see his Heav'nly Face , Nor only now the Hebrews sacred Race ; His growing Fame to Gentile-Worlds is spread , His Light Divine had struck their Daemons dead : The servile Gods to their black Caves retire , * Great Ammon , than his own , now feels a hotter Fire : Athens , which did from Egypt first convey * Vain Idol-Forms , and spread them wide away Thro the deluded World , now learns t' adore , A Soveraign Deity unknown before ; Nor had the Sibyls scap'd 'em ; there they find A Prince whose facile Yoke shou'd bless Mankind , In scorn'd Iudaea born : They thither came , More by the Savior's Miracles and Fame , Than the great Feast attracted — Came with some Tyrian Merchants , Trading down To new-nam'd Iulias , once Bethsaida's Town : Their Int'rest these , and frank assistance lend , Since in his humble Court they had a Friend To introduce 'em ; meeting , they embrace ; 'T was Philip , of the Galilean Race , Whom long they 'd known , and ask'd the Liberty , These Grecian Strangers might his Master see . He beckons Andrew , both to Jesus went , And favourably their Request present : When thus our Lord — Tho' I vain Pomp disclaim , Nor in my own , but my great Fathers Name As yet have taught , yet since he 's pleas'd t' attest My weak Mortality , it must be best . Now is the Hour I shall be truly known , A glimpse of my paternal Glory 's shown ; Now that false Traitor , who from Honor fell , Yet seiz'd these Worlds , and taught 'em to Rebel , Transfix'd with vengeful Flames , sinks back t' his destin'd Hell. But ah ! How dear an Empire must I win ! On what a Throne my promis'd Reign begin ! How sad an Exaltation ! Yet e'en there , Will I the ruines of the World repair : Nor me my Friends , nor them I 'll there disown , But with 'em mount to a far brighter Throne : The way o'er Rocks and Thorns my self I 'll lead , Nor must they only on Roses think to tread ; Thro' Blood , but 't is their own , a Crown must gain , True Hero's Race , enur'd to Sweat and Pain , Which sweetens all their future peaceful reign . — Yet still will this relucting Body thrive , Base Flesh and Blood the servile VVar revive Against the nobler Spirit , still disgrace Mans better Form , and stain the Heav'n-born Race ; Still Pain is his aversion — Tho' t is true , Had he not this , he 'd nothing to subdue ; No Merits , no Reward — Do what I can , * My lab'ring Heart has something still of Man ; Fain wou'd avoid th' unequal shock , and fain Wou'd shrink from this intolerable Pain ; These more then humane Terrors — Father save ! O , if 't is fit , preserve that Life you gave ! No , 't is not — I my self a Victim give ; Willing I Die , that rescu'd Man may Live : Yet , left they me as an Impostor blame , E'er I to those blest Regions , whence I came Return , Dear Father ! Glorifie thy Name ! He said , when strait calm Lambent Lightnings flie , And sacred Thunder murmurs round the Sky . Then the dread Voice of God — " As I 've already done , " I thus attest thee still , my lov'd eternal Son ! They heard the awful Sound , they heard it all , And to the Saviour lowly prostrate fall ; So little their false Homage he desires , That from the flatt'ring Croud he strait retires ; A Miracle he works to chain their Sense , And with the Ten , pass undiscover'd thence : Still more amaz'd they strictly search'd around , Each Street and Suburb search'd , and had they found , Had him by force the King of Israel crown'd : So their great Saul himself , they cry , withdrew , And wish some Samuel his retirement knew : For factious Arms , themselves and Friends prepare , Scarce on the Towr's the Roman Ensigns bear . Tho' this the thoughtless giddy Crowd alone , Many o' th' Elders knew , but dar'd not own , Knew him the Prince design'd for Israels Throne : On worldly Fame , and Reputation stood ; How hard a thing to be both Great and Good ? Mistaken Fame ! if from fair Actions done , 'T is good ; if not , far better lost than won . Happier the common Race of humane kind , Happier in this , since for their Eyes or Mind They no disguises need , vain Forms they break , And what small Sense they have , they freely speak . These his Opposers scarce untouch'd endure , His Foes scarce more than he himself secure ; * Tho' he himself their Conduct not approv'd , Nor Rabble-Reformation ever lov'd : Int'rest , not Love their partial Votes did sway , They 'd call him King , but not his Laws obey ; Too pure for their gross Tast , too right and just ; Nor he such Subjects wou'd receive or trust . How e'er his Doctrines more and more prevail , Still more the Elders false Foundations fail , Scripture and Reason gone , they only rail : All things were at the height , the Crisis all , And his Religion now , or theirs must fall . This saw th' Arch-fiend in his own loathsom Cell ; A Spy thro' Sodom's Lake shot swift to Hell And brought th' affrightful News , repuls'd before , The Conclave he resolves to call no more , Till some great Act atchiev'd , some Mischief done , So black , as he 'd himself not blush to own , From every Squadron silently he drew , * Such Spirits as he most fit for action knew ; Some from blasphemous Belial did command , From Moloch some , but most from Envy's band : Such as all Parties might to his engage ; Some skill'd in raising Tumults , Storms and Rage : The same that tempted Dathan e'er he fell , And dragg'd him , yet alive , thro' Earth's black Gulf to Hell. Some like himself , when cheating facil Eve , So subtle they 'd almost th' Elect deceive : These guilty Mortals , knew t' illude or fright With monstrous Forms , and Spectres of the Night : With Ioys impure oft fill'd , with Sloth oppress'd , Their Guardian Friends away , their Eyes and Breast : Some Miser Fiends , most sordid and most base , The lowest sunk of all th' Apostate Race ; These Mines and lone Church-yards , and Treasures hold , And howl in Tombs around their secret Gold : Yet these , the nobler Mind do what it can , Maintain the strongest Party still in Man : How few are proof against their fatal Arts ! Sure Satan arms with Gold his fiery Darts : Like those of Love they no distinction make , Kings , Peasants , Civil , Sacred , all they take ; All but one rank of Men , they ne'er took place , Ne'er found a Quarry in the tuneful Race : 'T is strange that Poets are not virtuous still , Since out of reach of Gold , that Root of ill . These Spirits their Leader , in whose Cause they fell , Musters in Hast , the strong Gensdarms of Hell ; These Troops of his own Houshold did review ; Then swift to Earth for Mans Destruction flew ; Arriv'd , each takes his Post , which well they knew . As the sly Tyrant order'd , each conceal , * Lest some kind Angel shou'd to Man reveal What their design ; some did themselves dispose T' excite their Friends , and some to tempt their Foes : I' th' foremost Rank , their Leader wings his way , For Night had now reliev'd the weary Day , To Salem's Towr's , and as he o'er 'em flew , A spiteful glance and Curse amongst 'em threw ; Afraid lest the fair City shou'd Repent , And by their Pray'rs the destin'd Wrath prevent . To the high Priest's proud Palace did repair , And like a falling-Star shot headlong there ; The Guards and Gates he penetrating past , Swift and invisible , and round him cast The Form of old Hircanus , grave and sage , The same his Face , his Stature , Meen and Age ; His Voice the same , his Hands a Censer bore , The sacred Mitre on his Brows he wore . In still and deep Repose the Pontiff lay , Tir'd with the Work and Pleasures of the Day ; Stern Caiphas — The Fiend approach'd his Bed , And leaning on his Hand , his Palsy'd Head , With loud and lamentable Voice he said ; " Awake my Son ! Is 't thus your Flocks you keep ? Or now Awake or else for ever Sleep ! But canst thou Sleep ? — Yes — Canst thou stoop so low , To yield the glorious Day without a Blow , — T' our Laws , our Nations and our Temples Foe ? Who now , by your remissness , fierce and proud , Heads dark Cabals among the factious Crowd . All that is Sacred , left without defence , You violate my Tomb , and raise me thence . Was it for this my great Forefathers broke A Strangers Chains , shook off the Heathen Yoke ? For this like Bulwarks round their Country stood , And shed such Seas of honourable Blood ? O ye great Maccabees ! to dear it cost , To purchase what your Sons have tamely lost : Say , did Hircanus thus your Line disgrace , Or act a thing beneath your glorious Race ? He grasp'd the Censer and the Sword you bore , Your Mitre and your Diadem he wore ; Spite of ill Fortune he preserv'd your Fame , Nor trembled e'en at mighty Pompey's name . * Scarce half his Pow'r his weak Successors share ; * Nor only you the Roman Thraldom bear : ( Since Manly 't is to yield , if Men subdue ) But e'en a weak Enchanter conquers you ; If ought by Herbs and pow'rful Names h' has done , * To Solomon's wise Sons it can't b' unknown : Yet still he Lives , you the blind Crowd forsakes , And droves of Proselytes each hou'r he makes : These will he soon to greater Things persuade , The Sanhedrim and sacred Throne invade : Hast then — The Crown and Royal Ensigns bring , The Galilaean Carpenter's your King. — But shall he be , or are my Fears in vain ? O'er none but Slaves , a Slave deserves to reign : Tho' yet he do's not — Israel yet is free , And will , I know , maintain their Liberty ; Quench the new-kindled Flame , and pull this Serpent down , Before he higher leaps and gets a Crown : — Hast then , and tho' past Ills you can't redress Him , Meditating more , secure , oppress ! Or there dispatch , or else t' his Fate convey , To purge the Town on this great festal Day ; Call you the Sanhedrim , I 'll find the way . He said and sunk — The Pontiff rais'd his Eyes , And looking gastly round , My Guards , he cries ; All in cold Sweats — Yes , mighty sacred Shade , Thy kind , thy wholsom Counsel shall b' obey'd : He Lives no longer , his sure Fate is past , 'T is done , and this succeeding Day 's his last . His ent'ring Guards he round the City sends , And calls to Council his confiding Friends . The Elders , and the Priests of greater sway , Each did their numerous subject Course obey : Pressing Affairs did their wise Councils need , They must attend , with silence and with speed : Yet not so close they the dark Message do , But Ioseph and the wise Gamaliel knew : To Council they among the rest repair , And meet their Friend , sage Nicodemus there . All present , Caiaphas ascends the Chair , And thus began — " You 'll , Fathers ! soon believe , Not without Cause , I thus disturbance give T' th' Honourable House , nor need I fear , The just Occasion known , from any here Reproof for this Assembly . But too well , All who are Lovers of our Israel , The growth of Nazareth's curst Sect perceive , * On their Impostor , the whole World believe ; How undeplor'd our own and Nations Fate , Unless we help , if help 's not yet too late : — If nothing us our Countries danger move , ( Tho' no Good-man but must his Country love ; ) If we these Walls can leave , and see our Place , * And Honour fill'd by a vile Earth-born Race ; So humbly , or so meanly quit our Seat , And live without a Name , obscurely Great ; If we all this might kindly give away , Our Laws , our sacred Laws we can't betray . There there the Venom lurks , at these he drives , Their Ruine he in close Cabals contrives ; Th' abhorr'd of Nazareth — The World promulg'd by Angels he 'd repeal , A better Law than Moses did , reveal ; Unletter'd Peasant he , assuming thus A Pow'r unknown , must teach the World and Us. The Crowd , 't is true , his Miracles proclaim ; But did not Egypt's Iuglers do the same ? Spite of our Sense , our Reason still is free , Nor are we , were it not , at Liberty : For wond'rous Signs our Law we must not leave , Nor a false Prophet , tempted thus , receive : Shou'd he prevail , which O avert ! ye Pow'rs That rule the World , his Laws exchang'd for ours ; What shou'd we gain ? What has he more compleat , Then our great Prophet ? What Sublime or Great ! For Carpenters or Fishermen they 'll do , But Fathers , not for such as Us and You ; * Rulers and Warriors , to brave deeds inclin'd ; These clog the Soul and sink the rising Mind : Expos'd t' Affronts , you must the Giver spare , Nay Love , they teach you nothing but to bear : Now sunk too low , he strait too high aspires , And strange impracticable heights requires ; He wou'd not have us men , but spite of Fate , Be neither pleas'd or angry , love or hate ; Not e'en our Thoughts , our Sense , our Reason free , Clogg'd with unnat'ral Laws and Mystery : * No Rule he will , besides his own endure , Where his obtains , no Government 's secure : Our Nations Crimes and Fate , his daily Themes , And God and us alike , th' abhorr'd Blasphemes . Not e'en our blest eternal Temple spares ; Nor more the Heathen or Samaria dares * Our Pow'r to censure , his proud Sect disown , Our Curses lost in Air , or backward thrown ; Serpents and Vipers this high Court he calls , Sly Hypocrites , gay Tombs and whited Walls : This his Respect , thus Fathers , us he treats ; 'T is a small Crime that with th' unclean he Eats : All our Traditions broke ; in vain we grieve , Corban and he together cannot live : Yet more , beyond what 's Mortal he presumes , The awful Name of God himself assumes ; With the unrival'd Father equal he , The Son , the Word , born from Eternity : If he impunely this , if still we bear , How can we but deserve a Fate , severe As what th' Impostor threatens ? — How can we Our Selves , our Children and our Nation free , From the black Guilt and Fate of Blasphemy ? This restless Troubler of our Israel dies ; This fatal Achan we must sacrifice : — And if the sacred Ephod ought inspire , I feel the glowing sparks of Heav'nly Fire : Then hear what my enlighten'd Mind foresees ! Can that be bad which Heav'n it self decrees ? " Israel in vain thy Fate thou dost attempt to flie , " Unless for all thy Sons , one Man devoted die . He said , then to debates the matter leaves ; The Sanhedrim with different Tasts receives His warm Oration , some his Zeal admire ; The Soul of Phinehas sure must him inspire ; * The Church can never pay too much esteem , T' had sunk infallibly , if not for him . While those who look'd with more impartial Eyes , Saw thro' with ease , the thin , tho' neat Disguise ; Saw all vain Sophistry and specious Lyes : Yet none dar'd stem the muddy Torrent , none , Till prudent Nicodemus , bolder grown , Thus rising spake — " With all submission due , * And just respect t' his Holiness and you ; Men ! Brethren ! Fathers ! a few Words I 'd add , To what 's with so much Zeal already said . Well has it been observ'd , and none denies , Our Laws are Sacred , the Blasphemer dies Convict by these , but the same Laws take care , We none condemn till his Defence we hear . Who cou'd be safe , might pop'lar Fame accuse ? None here , I dare be bold , that Iudg wou'd chuse : — Not that an Advocate I 'd e'er be thought , For any who my Countries ruin sought ; But Truth and Iustice this — He had gone on , But the brave Lord of Rama's ancient Town , Thus fervent interrupts him — Why should we Asham'd of so Divine a Master be ? Let Naked Truth prevail , plain nat'ral Sence , Without the gaudy Paint of Eloquence . I own him , I confess him — Lord , I 'm thine ! ( Tho' sordid Interest or Pride repine : ) He came from Heav'n , and all his Laws Divine . What e'er the Sacrifice , I 'll him adore , I love my Country much , but Iustice more ; He Laws refix ? with God 's blest VVill dispense ? And Word ? — The most improbable pretence , On which e'er suffer'd spotless Innocence . Can he Blaspheme the Heav'n he hope 's t' enjoy ? Can he God's Temple build , and yet destroy ? How oft to Law and Prophets he appeals , My self I 've heard , nor other Truths reveals , But what within our sacred Volumes lie , Tho' veil'd till now in Clouds and Mystery . How oft ( agen I my own Witness give ; You us'd not Fathers , me to disbelieve ! ) Declar'd one Tittle shou'd not pass away , Till this vast Frame of Heav'n and Earth decay ! Eternal Truths must our short World survive , Writ on our Souls as long as Souls can live . These may be blotted , tho' they can't be raz'd , He graves 'em new when by our Crimes defac'd : Sure we 're but Men , nor all things all discern ; Are we too wise from Heav'n it self to learn ? When the Oraculous Ephod us'd to shine , * Did any doubt the Characters Divine ? Say not 't is ceas'd , see here decipher'd still , More plain and legible , the Father's Will ! Th' Eternal Word does mortal Mould assume , Our wretched Clay — Does he in this presume ? Announc'd from Heav'n t' instruct the World he came ; Cou'd e'er Impostor yet pretend the same ? Or shou'd they Honour , they , or Profit seek ; But Zions King is humble , lowly , meek : Lowly , yet Great , all here beneath a God ; He treads on Crowns as on the Stars he trod : If we Heav'ns attestation shou'd deny , Twice spoke in Thunder from th' opening Sky , * In all , the Son of God distinctly shown , In all did him th' Eternal Father own : We Moses too must leave , in Clouds and Smoak ; But once from Heav'n the Ten dread Words were spoke . But Egypts Iuglers wond'rous Signs did shew , 'T is own'd ; but did not our Great Moses too ? And yet you all confess his Mission clear ; Assign the difference and we 'll find it here . Theirs for false Gods and Idols vain were wrought , The other in Defence of Truth were brought : T' attest the one Supreme , their Charms o'erpowr'd , As th' active Hebrew Serpent theirs devour'd . Further , 't was long foreshown , the chosen Band Shou'd deep enslav'd remain in Mizraim's Land , Till manumitted thence by God's own dread Right-hand . Truth , Prophesies , and many a wond'rous Sign , Beyond dispute , attest our Lord Divine : What Rabby , e'er so clearly taught before , In Spirit and Truth , the one true God t' adore ? Not all things Moses saw , we something need , Beside , why did the Prophets else succeed ? Another Teacher why himself foreshow , If from his Laws the World did all things know ; Iesus this Teacher , true if God be true , For none but God such mighty Works cou'd do ; His Doctrines rather are renew'd , than new . We'd Gold at first , but he refines our Gold , And his New Law , fills and explains the Old : The Piece before was masterly and fine , But he Life-touches gives , and makes it more Divine . Death their desert , the heavy threatning fear ! So Moses self , who him refuse to hear . How many a Prophet sings , how full and plain , Of the Messiah's wond'rous Birth and Reign . His wond'rous Works ? if need of proof there be , Ev'n Caiaphas has own'd that this is He ; All Time and Place , and Ages him confess , * All wait him now — Shall Isr'el then do less ? * 470 In every part of Natures System found ; That VVorld he made , by him together bound . So just his Laws , shou'd Heav'n no witness give , Right Reason wou'd oblige us to believe : Shall we Heav'ns condescension then abuse , Since over-weight it gives us , all refuse ? So just his Laws , that were they but obey'd , The World wou'd soon a Paradise be made : If mean , may I that meanness ever have ! Still may my Passion be my Reasons slave , Above all Wrongs , like all the Great and Brave : Above my self as well as others live , Still I 'm a Conqu'ror if I still forgive : He that dares die , die scorn'd and tortur'd too , But dares not an unhandsom Action do ; He that dares own his Friend , tho' far disjoin'd , And absent long , tho' Earth and Hell combin'd , Satan and Sanhedrims against him sworn , By two whole Worlds vast weight not overborn : Equal , nay still superior , still secure ; Myriads of Fiends assault , unmov'd endure : Myriads of Men almost as black defie , Impregnable in his own Honesty ; Nought but his Soul and Honour cares to save — — If such as he be base — The World is brave . No , his worst Foes ne'er thought him base or mean ; What e'er their Words — Why change they else the Scene ? Why else that he requires such Heights complain , As weak humanity attempts in vain ? The World too good he 'd make , too pure his Law — — In Modesty that shameful Plea withdraw ! Yet here it sticks — Who can such strictness bear ? We must not steal , nor rail , nor lye , nor swear . A spotless Breast he loves , his Laws require To tame the Rage of Anger and Desire : Manly and just they ask , and give no less , Than heighth of Virtue , and of Happiness ; They 're possible , convenient , easie , free , Nat'ral as undissembled Piety : What Nature or true Reason can't receive , He neither bids us practise , nor believe : If sunk below our proper Selves in Vice , Or Folly we , he comes , as great as Wise , To raise us to the state of Paradise . Who e'er did the three Principles deny , * Gentile or Iew , nor other Mystery Unknown to us , the whole of his contains , The rest the vain device of fabling Brains . But above all the Slanders which rebound , And like their Curses , those which cast 'em wound ; None so ill-said , tho' deadly , as that he Is to all Government an Enemy . Can Orders self Confusion e'er approve ? ( As justly may the Hawk implead the Dove , ) War suit the Prince of Peace , or Hate with Heav'n-born Love. If he one Lord proclaims , one Faith requires , The same our Church believes , the same desires ; Yet rational and free he leaves us still , No Force upon the Intellect or Will : The still small Voice of Reason warns from Sin Lost Man without , his gentle Spirit within . His Follow'rs bids with tenderness reprove ; No Argument so strong , so soft as Love. Ev'n the poor Publican he 'll not disdain ; None that repents refuse to entertain : Yet hates a Hypocrite , all Hearts he knows , The secret Villain seldom fails t' expose : With these he can almost be angry ; These He oft declares Heav'ns righteous Plagues shall seize : Our guilty Land , if in their Crimes resolv'd , Avert it Heav'n ! in the same Fate involv'd . Why will you not the Surgeons Hand endure , To launce the VVound which yet admits a Cure ? Will the All-high from Dust a Check receive , Nor thunder , till the Creature gives him leave ? Can he blaspheme himself , or is h' affraid Of Laws which his poor crawling Worms have made ? Hear my Confession then , 't is plain and free , Once more the Word is God , and Iesus He : In mortal Form , Flesh clouds th' Eternal Sun , Like humane Soul and Body , two in one . Hence , tho' the Pontiff urges , 't is Decreed , That for our Sins , this spotless Lamb shou'd bleed ; This can , to ill nor force us , nor excuse ; Fig-leaves like these ev'n Adam wou'd not use : * To us unknown the secret Laws of Fate , Move us they may , but not necessitate . Reason with Truth reveal'd our steps must guide , Else you defend the blackest Paricide ; Else Heav'ns the Principal , more deep by far , But Accessaries we in Murders are . Since then 't is plain , that this just Man in free From all those Ills that Spite or Calumny Conjoin'd wou'd blast him with , nay since far more He 's the Messiah promis'd long before ; The Lord , the God whom Israel ought t' adore : O rather kiss the Son , just Presents send , Avert the threatend Wrath , what 's past amend , And he 'll forgive , engag'd your mighty Friend . Undaunted , Ioseph thus — The Senate gaz'd , All , mute , most pleas'd ; some angry , all amaz'd : So , when rough Boreas ! thy black Squadrons sweep , The aged Bosom of th' Atlantick Deep ; Convolv'd , the foaming angry Surges rise , The loud Gigantick Waves invade the Skies : But when blest Zephyr from his spicy Vales , Rides gently out with soft Elysian Gales ; The Billows husht , lie panting on the shore , Appeas'd , the factious Floods forget to roar , And smiling , wonder why they rag'd before . Dazled with Truth , so here their Passions yield , And Reason had almost regain'd the Field ; All but fierce Caiaphas , who frowning by , Wou'd nothing grant , yet nothing cou'd deny : Asham'd , not griev'd , he in the Cause engag'd ; Silenc'd , confounded , baffled , more enrag'd : Yet soon his stedfast Brow and Voice regains , Argues , reproves , denounces and complains ; Unknowing to repent , all limits he Transgresses , both of Truth and Decency . Now Right , now Wrong , th' unsteddy Senate sway'd , Their Conscience now , their Int'rest now obey'd : Still who speaks lasts speaks best , or the Debate , At least by Numbers manag'd , not by Weight ; Equally furious in their Love or Hate . While here contending Minds and Int'rests fright , Under the shelter of the silent Night , Our Lord , who knew the Pow'r and Rage of Hell , Takes his last Supper and his last Farewel ; Did his weak Friends , and the false Traitor know , Yet , mild , submits , since Heav'n wou'd have it so . First on the Lamb , as Use requires , they fed , As their Forefathers , when from Egypt led , The Cup of Blessing then , and hallow'd Bread , In his bless'd Hands our Saviour deigns to take , To his Disciples Gives , and thus he spake . " Take , Eat ! this is my Body , soon design'd , A painful Sacrifice for lost Mankind ! This my Memorial when from Earth I 'm gone . The hallow'd Goblet next , and thus goes on ; This is my Blood , for Man's Redemption shed , Drink all of this , as all receiv'd the Bread ! I go , the Traitor and my Fate I know , But woe to that lost Wretch by whom I go ! He 's lurking here , his Hand is on the Board , He eats my Bread , and yet betrays his Lord ! Each , jealous for himself with honest care , Trembling enquires if he the Traitor were ? Iscariot with the rest , guilt in his Eyes And double-faultring Tongue — Our Lord replies , Thy self thou know'st , and canst too well divine ; To these my Friends the Sop shall be the Sign . He , that receiv'd , departs , and leaves the rest : Whole Satan in his avaritious Breast : Himself to th' wav'ring Sanhedrim addrest . This fair occasion soon decides the strife , The Traitor bargains for his Masters Life . The few good Men , who fearless did remain , Against the Stream a while , stood firm in vain , And when no more they cou'd their ground maintain , Protesting , left the House ; the Wretch demands A Band of Men , and safely to their Hands He 'd him deliver , he his Haunts did know , And cou'd to th' very place directly go : He thirty Pieces only asks , Content To serve 'em for the small Acknowledgment . Ravish'd with wicked Ioy they all provide , Eager to follow their accursed Guide : Mean while our Lord , well knowing Grief and Fear Opprest his Friends , his fatal Hour so near ; Thus , Sad himself , to them did Comfort give : " Let not your Hearts be troubled , but believe ! I go , so wills high Heav'n , but do not fear , I 'll Love and Guard you there as well as here ! I go before , nor can I , if I stay , To those bright Mountains , mark the shining Way ; Tho' absent , still I 'll love you , still as dear , If faithful still , as when I taught you here . I the bless'd Paraclete will shortly send , The wisest Advocate , the gentlest Friend ; Him nought but Sin can from the Breast remove , O never , never grieve the spotless Dove ! If he your Friend , you may with smiles despise The weak Efforts of your worst Enemies : The World will hate you , ( me it did , wou'd you Escape ? ) the kindest thing the World can do ! Lifes ruffling Storms the greatest Friends will be , If home they drive you to your Selves and Me. Firm to my Cause , and each to other stand ! A Band of Friends , a glorious deathless Band ! — Yet soon , unguarded left , you 'd Men be shown , To me far better than your selves you 're known : Too weak your boasted Faith and Courage all , You 'd by th' unequal Tempter baffled fall : Forsake my Cause , unguarded leave my Side , Your Master and your Faith at once deny'd . — When Cephas thus abrupt — Lord , I can die For thy dear Name , but not thy Name deny : As much the rest , with virtuous Grief and Pain , They , so abject a baseness , all disdain . When Jesus thus — Agen , your hearts I know , And whether are deceiv'd , th' Event will show : For You who such a Champion now appear , And more than all the rest remov'd from fear ; Thrice , e'er this mournful Morn its beams display , E'er thrice the watchful Fowl has warn'd the Day ; So weak when left to your own strength you are , My Name , my very Knowledge you 'll forswear . But tho' th' infernal Foe so fierce assail , And hopes on all my House he shall prevail , I 've pray'd — Your Faith may shake , but shall not fail . O righteous Father hear ! thy Will I 've shown To those thou gav'st me — O preserve thy own ! The World I leave to thy wise Will resign'd , But these , a part of me , still leave behind . O Guard 'em there , all intimately one , Like thee , O righteous Father , and the Son ! Let thy bright Image ever on them shine , Full fill'd with Grace , and Love , and Ioy divine ! 'Till the vain dazled VVorld confounded see , That these from me came forth , as I from thee ! The genuine Glories of fair Virtue own , Ay-Beaming-bright from thy illustrious Throne : When Life's dull Scene is past , and wretched Days , Thither , O thither thy true Servants raise ! A double Heav'n to them , to see and share , Their happy Friends immortal Glories there ! Thro' me to them shall all thy Goodness shine , Theirs all the Glory , all the Love that 's mine ; What I with thee enjoy'd Eternal Ages past , The same which shall to long Eternal Ages last . He said , then o'er deep Kidron's Brook and Plain , To sweet Gethsemane he leads again , With Cephas and the Zebedean Pair — He seeks ' i th' Shades a close retirement there . The rest without , nor e'en to these he talks , But silent all , deep-meditating walks ; As gentle Philomel sits musing long , Before she ease her Sorrows with a Song : At length , thus with a Sigh that rends his Breast , — O my distracted Heart with Grief opprest ; Heavy as Deaths Dead-weight , with loads of Care , Too heavy for Humanity to bear . Why shou'd you any further with me go ? Why shou'd my Friends share my contagious Woe ? Wait here a while , altho' in vain you wait , For who can be too vigilant for Fate ? He says , and thrusts into the deepest Shade , Where on the Ground he fell and prostrate pray'd : Never such Griefs , as thou for Us didst prove ! Never such Woes , O agonizing Love ! Amazing Sorrows , which we can't conceive , But think the God eclips'd , the Man did leave : O Father , O , if possible it be , Unbounded Might ! what is not so to thee ? The Saviour crys , as on his Face he lay ; O take this Cup , this bitter Cup away ! The Wrath divine unmixt this Cup contains , And with infernal Poison burns my Veins . 'T is not , alas , a single Death I dread ; How calmly cou'd I lean my weary Head On the cold Earth , and common Mothers breast ? How gladly sleep away to endless Rest ? 'T is not a publick Death — Ev'n that I 'd scorn , Tho' that of Slaves , on the curst Gibbet born ; Shameful and infamous , I 'd ne'r complain , Nor fear the Pomp of Death , beyond the Pain . My frowning Fathers Wrath — There , there 's the Curse ; Than Pain , than Shame , than Death , than Hell , 't is worse . O can I , must I be from him remov'd , Whom I've from long eternal Ages lov'd ? Never offended , never saw his Brow With Frowns disguis'd , nor Clouds obscur'd till now . What has thy fond prevarication cost , Weak Man , to gain the Eden thou hast lost ? Yet if no other Way Heav'ns VVrath t' atone , The Victim I the Sacrifice alone , T' appease my injur'd Father , Lord I yield ! Nor longer shall refuse the dreadful Field : For this , by thee to the lost VVorld I 'm sent , I can't my Love t' unhappy Man repent : Ah , Lov'd he thee as well , Ungrate ! to cure His VVounds , more Deaths , more Passions I 'd endure . What mortal Pains did then the Saviour feel ? As Hearts when trembling on the pointed Steel : What deep convulsive Agonies he found , Which every part of Soul and Body Wound ? The comely Order , they of both displace ; Large Clods of Sweat and Blood roll mingled down his Face . As much as Man cou'd do , as much and more , Already he , without a murmur bore ; Had but all Earth and Hell their Forces join'd , Not Heav'n too in th' Triple League combin'd , Ev'n in this mortal elemented State , His Virtues had been equal to their weight : But 't was Heav'n crush'd him ; Heav'n , severe , yet just , Which bruis'd his Adamantine Soul to Dust. It long'd to sally from 〈◊〉 dark abode , Press'd with our Sins , a vast , an odious Load . He can no more , but in th' unequal Strife , Had , with his very Being , lost his Life ; If longer h' had maintain'd the Field alone : Th' Eternal Father heard , he heard him groan And shake whole Natures Frame — To his Relief a mighty Angel sent , On the great Embassie he wond'ring went ; Did Flow'rs of Eden to our Lord convey , And kneel'd to him , as he to Heav'n did pray , And wip'd the big-round Drops of sanguine Sweat away . — Enough , the Saviour Cries , thy Service spare , I 'm not all lost , my Father yet takes care Of his weak mortal Son — All , all agen , And more , if possible , I 'd bear for Men ; For Men , he struggling prays , nor prays in vain , Tho' strength renew'd , but more renews his Pain . Here , here let boasting Greece her Heroes bring , How far excell'd by Salem's peaceful King ? Ev'n him who over Oeta-Hill did rove , His Veins all fir'd , the fabled Son of Iove ; Alcides self unequal Match for Pain : He rav'd at Fate , and strugled with his Chain . — Saviour forgive ! 'T is almost Blasphemy , To name at once their spurious Gods and Thee . Thou only like thy self — What Demon dare , What wretched Man with thee , true Son of God compare ? O , of Celestial Stem ! O hear our Pray'r ! Thro' all the World let Vice and Discord cease , And bless with lasting Virtue , lasting Peace ! Mean while the three sad Friends with sleep opprest , Which seiz'd their Eyes , as Sorrow seiz'd their Breast ; On the soft natural grassie Couch reclin'd , Stole Ease at once for Body and for Mind : To whom our Lord , return'd — Is 't thus you prove Your boasted Courage , and your boasted Love ? Is 't thus for all my Care you me reward ? And can't you , one short Hour your Master guard ? But if already you my Name disown , Yet watch , if not for my sake , for your own ! O watch and pray ! never such cause for fear , The Hour 's at Hand , th' invading Tempter's near : Thence back our Lord did to the Shades repair ; The self-same fervor and the self-same Pray'r , The Posture too the same , repeating there . Twice did repeat , as oft his Friends he found , In Sleep alike , and stubborn Sorrows drown'd ; At last returning — Now sleep on , he cries , And if you can , indulge your drowsie Eyes ! I sleep no more , till the great Ransom 's paid ; The Hour is come — The Son of Man 's betray'd : — Yet I 'll not leave you thus — My Care you 'll see Employ'd for you , altho' not yours for me . Once more arise , and wisely learn to fear , Fate hastens on amain , the Traytor 's here . This scarcely said , the rest , who 'd frighted seen Th' approaching Lights and Guards , came trembling in ; Yet not so swift , but the mad Crowd appear , As soon as they , or mingled in their Rear : Fearless our Lord , himself doth interpose , Between his tim'rous Friends and spiteful Foes , Now only Man t' encounter , well he knew : He knew and learn'd the worst that Man cou'd do . Undaunted asks , they more than he affraid , Whom there it was they sought — What there they made ; Iesus , they cry'd — If that your bus'ness be , No farther seek , he answers , I am He. O what a Guard is Virtue ! by the sound Of those Majestic Words , struck back , they fell to th' Ground . Yet stubborn rose , agen they forward go , Obdurate , stun'd , not soften'd by the Blow . Agen our Saviour asks , and they the same Bold Words repeat , agen he owns his Name . If me you only seek , let these depart , Mildly he adds ; his Friends still near his Heart . This fervent Cephas , more impatient saw , And his broad Sword did from his Scabbard draw ; Amongst the foremost flew , who e'er he found , Not spares , but deals swift doubled strokes around : The scatt'ring Crowd avoids , nor cares t' engage His forward Zeal , thus arm'd with desp'rate Rage . Malchus alone stood firm ; a Servant he Of some Remark , ' i th' Pontiff's Family , Against his warmth oppos'd his single Might . — Nor Cephas this , who dar'd whole Armies fight ; But when before almost h' had look'd him dead , One furious Blow he makes full at his Head , Nor scap'd his Ear ; tho' bending he gave way , But bleeding on the Ground , dismember'd lay . — Thus far , our Saviour cries , Endure ! to show , What if I pleas'd my faithful Friends cou'd do ! Cephas ! return thy Sword ! stay thy fierce Hand , Cou'd I not Legions of bright Spirits command To my Relief ? They Know , they Love me still — — But 't is not my Almighty Father's Will : He said , and did the wounded Ear restore , A golden Circle , where the Scar before . Till now , not dar'd the Trait'rous Wretch appear , But shelter'd in the Crowd his Guilt and Fear ; Thus mild our Saviour seen , as Villains use , His Goodness he takes courage thence t' abuse . In Friendship 's Vizard hides his odious Guile , And base , accosts him with a Kiss and Smile : This only did the patient Iesus say , — Ah! miscall'd Friend ! Is 't thus you me betray ? That mark once giv'n , by the false Wretch assign'd , That they in Night's dark Shades our Lord might find , From all the rest the Crowd him seize and bind ; And hurry thence , his scatt'ring Houshold fly As heartless Sheep , the Wolf or Robbers nigh , Their faithful Guide , or absent thence , or slain ; Ev'n C●phas flies , now all his Boast's in vain : In vain at his own Fear and Baseness grieves , He flies , but scarce himself his Flight believes . So when two Kings for Empire or for Right , In glitt'ring Arms meet on the Mounds to fight ? If one by his chief Minister betray'd , And seiz'd by th' adverse part , his Host affraid , Fly scatt'ring o'er the Plains themselves to hide , The Base and Brave alike born by th' impetuous Tide : If with the rest some Kinsman to the Throne , In Battles and in Triumphs hoary grown , Is hurry'd thence , he from the Rabble free , Stands firm , near some strong Pass , or Defilè : Looks on his Sword and Blushes — Musing stands , Looks on his Ensigns , and victorious Hands ; Rallies and Fights , till all his Guards are gone , " He Raves as he goes back , and shakes as he goes on . The while our Saviour to the Hall they bear , With Scoffs abuse , with Blows torment him there : Of the dull Rabbles Wit the patient Theme , They spit with Mouths impure , and then Blaspheme ; Such Guards the King of Earth and Heav'n attend , None of his Follo'ers there besides his Friend ; He , tho' at first he fled among the rest , Yet , soon return'd , his Master , bold confest , And pleads him innocent . — With much of Fear , Comes Cephas after , slowly ' approaching near The Palace-Gate ; and when he there was seen By the Great Friend , his Int'rest gets him in : Trembling , he follows his couragious Guide , With care from every Eye his face to hide ; To all reveal'd by that suspicious Care ; The Porter asks , if he too was not there ? Unless he strangely is mistaken , he A glimpse of him did in the Garden see . — The tim'rous Saint replies , and strait withdrew , Him till this Hour I never saw nor knew ; — But still where e'er he goes his Fears pursue : Charg'd with the same agen , the same replies , And all as firmly as before denies : Nor long before a Third did him accuse , His Idiom diff'rent from the other Iews : Rustic and gross , betray'd his Country , He Was doubtless bred in factious Galilee : When press'd thus home and full , he Curs'd , he Swore , Sure then , he thought they 'd ne'er suspect him more . So God to me , he cries , as this is true , As him before I never saw or knew . Scarce from his perjur'd Lips the Words were born , E'er thrice the watchful Fowl proclaim'd the Morn : The Saviour turn'd , the tim'rous Saint stood by , And on him fix'd his mild , but piercing Eye . He did no more , nor Cephas more did need ; Soon did his honest Heart begin to bleed : Within their Banks his Sorrows cou'd not keep , But sought a close Retirement where to weep ; There did , with Seas of Tears , his Fall deplore , And wash'd his Breast e'en whiter than before . And now the guiltless Criminal is brought , Bound , to th' unjust Tribunal ; long they sought To murder him upon some fair pretence , But cou'd not find one Thorough-Evidence : All Arts they use ; now this , now that they try , Now Charge with Treason , then with Blasphemy : Yet nothing prove ; too little , or too much Still Sworn , nothing that yet his Life cou'd touch : Enrag'd , the wicked Caiaphas arose , His Thirst of Blood , each Word each Action shows ; Blood in each Line of his distorted Face , Murd'rous his Looks , revengeful , mean and base : How long must we on this Impostor wait , Foaming , he cries ? — Confess , and meet thy Fate ! What Blasphemies ? what Treasons ? quickly show , In vain thou woud'st deny what all Men know , What we can prove — Then better own it all , — There may be Mercy — Where your last Cabal ? When you 're to pull the Roman Ensigns down , And when the Temple seize , and fire the Town ? Mildly our Saviour , no resentments shown At such loud Falshoods — Well may I disown Such Calumnies as not your selves believe — But since unlikely 't is you shou'd receive Ev'n Truth it self from me ; I but desire From those that heard me , fairly you 'd enquire : Secret Cabals I never lov'd nor sought , No dang'rous private Doctrines ever taught : My Words the Synagogues and Temple know , From thence my Blasphemy and Treason show ! He said , when one o' th' Zealots factious Race , * With a rude Halbert strikes his heav'nly Face : Is that an Answer ? adds , for you to give His Holiness ? Why shou'd such Wretches live ? Our Lord — Still Patient , and unconquer'd still , Declare 't , if ought I 've said that 's false or ill ! If well , why have I such hard measure found In open Court ? Why am I struck when bound ? Agen , the Pontiff rose — One way did rest , To force the fatal Secret from his Breast : If thou the Sacred promis'd Seed , he said , From Ages , doom'd to crush the Serpent's Head ; The destin'd Prince for Israel's mighty Throne , Why dost thou longer thy high Birth disown ? By our conceal'd unutterable Name , With whom thou dost ambitious Kinred claim , I adjure thee speak — Then the Dispute is done : We 'll own thee all — Art thou th' Almighty Son , The Christ of God ? Our Saviour — Tho I take Your whole Design ; and know what use you 'll make Of my Confession : yet I 'll not deny My self , nor my great Kinred in the Sky : — Whom now you see , and a weak Mortal scorn , The Son of Man , to your Tribunal born ; When High-enthron'd in boundless Light and Bliss . As he at yours you shall appear at His. With a curs'd Joy — 'T is past , the Pontiff cry'd ; He 's ours — Now Fathers ! are you satisfy'd ? — That all his doating Followers were but near , His own'd , his publick Blasphemies to hear ! The Fact is plain , if Sence it self be true : Speak Fathers ! and I 'm sure you 'll Iustice do . — Their black united Suffrage rends the Skies ; Yes — The Blasphemer dies : he dies , he dies ! The Court adjourn'd , to Pilate's Palace went , Mix'd with the Crowd , t' accuse the Innocent : Dust on their Heads they fling , and Dust i' th' Air , And thence with many a Curse our patient Saviour bear . The End of the Eighth Book . NOTES ON The LIFE of CHRIST . BOOK VIII . 2. AND from High-Towers the sacred Trumpet blows . ] Iosephus says , The Priests were us'd to give warning by the Sound of a Trumpet , from the Towers of the Temple , against any approaching Festival . 9. From those fair Fields , with Rivers circled wide . ] Mesopotamia . 12. The Realms of Monobaze and Helen fair . ] Monobazus was the Son of Izates , the famous Proselyte of whom Iosephus gives such large Encomiums . Helena was Queen of the same Country , who was a great Benefactor to Ierusalem , and , after her Death , had a stately Tomb , near the City , erected to her Memory . 21. Strong Sephoris . ] See Iosephus's Description of that Town and its Siege . 24. At proud Herodian Feasts . ] A stately Palace built by Herod the Great , near Iordan , and called by his own Name ; as another he had in Ierusalem . 43. What Moses or the Elders did enjoin . ] The Cup of Benediction , and the Bread , were added to the Passover by the Successors of Moses ; or rather , being at first only civil , and necessary to a Meal , were , in process of time , reckoned sacred , because so nearly joined with what was so . 65. The servile Gods. ] 'T is Cowley's Thought , who calls the Daemon so , because obedient to the Charms of Magicians . 67. Athens , which did from Egypt first convey , &c ] Herodotus says , the Greeks had all their Gods from Egypt , and the Athenians were the chief Traders in those Commodities . Some of these , it s not improbable , might be at the Feast , since many came much farther to it . 112. No Merits , no Reward . ] I take the Word Merit here , in the old Orthodox Sence , not implying either Condignity , or a proper Congruity , except when restrained to our Saviour , who had both ; but only for such Qualifications as will be accepted of God , for the sake of his Son , wrought in Believers by his Blessed Spirit . 131. A Miracle he works to chain their Sense . ] He had done so before , and its probable might now repeat it . 152. His Foes scarce more than he himself secure . ] 'T is said , the Pharisees feared the People ; and were not for seizing our Saviour on the Feast day , lest there should be an Uproar among the People . But their own natural Levity soon made them alter their Opinions . 170. From every Squadron . ] If there 's a Hierarchy in Heaven , there is , in all likelihood , a sort of Polity too in Hell , where we read of the Prince of the Devils , &c. 203. Each conceal , — Lest some kind Angel. ] An Angel being but a finite Creature , cannot have infinite Knowledge , whence it seems possible , that the wicked Spirits may conceal their ill Designs from them . 246. Nor trembled , ev'n at mighty Pompey 's Name . ] Who , in his time , came to Ierusalem . See the Story in Ioseph . Antiq. 247. Scarce half his Power . ] Old Hircanus , and the rest , had the Sacred and Civil Power , united , being both High-Priests and Kings . 251. If ought by Herbs and powerful Names h' has done . ] The Rabbies talk much of the Power of Charms , and profess the Knowledge of ' em . They pretend they deduce from Solomon . Iosephus tells a very grave Story , as if he believed it , of one who did strange things with an Herb , casting out Devils , and bringing Persons to Life again when they lay senseless . The Jews have a foolish Tale , that our Saviour wrought all his Wonders ( against the Reality of which , it seems , they have nothing to say , ) by Virtue of the Tetragrammaton , sowed up in his Thigh . 294. On their Impostor the whole World believe . ] According to that Saying of theirs , The whole World is gone after him . 300. By a vile Earth born Race . ] The Rabbie● call the sort of Vulgar , Terrae Filii , Sons of the Earth . 324. Rulers and Warriors . ] So says Matchiavel ; who understood the Christian Religion so ill , that he says , it makes Men mean-spirited , and is an Enemy to Magnanimity and Glory . 333. Clogg'd with unnatural Laws and Mystery . ] I 've endeavoured to make Caiaphas as good a Spokesman for the Atheists and Deists as I possibly could ; tho I hope Ioseph fully answers every part of his Argument . 339. Nor more the Heathen or Samaria dares . ] The Samaritans did commonly put Affronts on the Iewish Temple ; once particularly , Iosephus says , they came in the Night-time and scattered Bones about it , which occasioned a great Tumult . 418. When the Oraculous Ephod us'd to shine . ] Some think the way whereby the Ephod delivered Oracles , was the shining of certain Stones , in the Breast-plate , above the rest ; which the Jews own'd was ceas'd during the Second Temple . Therefore I say , us'd to shine . 431. Twice spoke in Thunder . ] Once at Iordan , and once at the Feast ; indeed there was a third Attestation in the same manner , at Mount Tabor , at the Transfiguration ; but this Ioseph could not be suppos'd to know , because the three Disciples only were Witnesses of it , and forbidden to disclose it before the Resurrection . 478. All Time , and Place , and Ages him confess . ] Vid. infra . 479. All wait him now . ] I have shewn formerly , from the Heathen Writers , that some extraordinary Person was , at this time , expected by the whole World. I shall here insert a Passage out of Plato ; which methinks , without the help of Fancy , looks very much that way : 't is in his Dialogues , the Words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. It is necessary that we expect till it may be learn'd how we ought to behave our selves towards God and man. Says the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But who is this Teacher ? for I would most willingly acknowledge the Man. Answ. This is he who takes care of thee : But it seems to me , as Homer makes Minerva take away the Cloud from the Eyes of Diomedes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might be able to distinguish between a God and a man , so ought the Darkness to be first remov'd from thy Mind , &c. 524. Who e'er did the three Principles deny . ] I think 't is demonstrable , that all Sects of Philosophers did own the three Principles , and consequently had some Notion of the Trinity , tho few of 'em wholly Orthodox . The Pythagoreans own , the first , second , and third ONE , the third partaking of the first and second . The same I could prove of others , out of Plutarch , nay Iulian himself ; but I remit the Reader to Lib. vi . Nor is there , that I know , any thing besides the Doctrine of the Trinity ( on which the Incarnation depends ) that 's properly mysterious , I mean , not clear and fathomable by our Reason , when once revealed . 564. Fig-Leaves like these ev'n Adam would not use . ] He never pleaded Necessity for his Sin. 621. Drink all of this , as all receiv'd the Bread. ] This Passage confounds both Papists and Deists . The express Words of Institution are , Drink ye all of this ; whereas the Papists deny the Cup to their Laity , or unconsecrated : and let any one , if they can , assign any tolerable Reason why this All should be added here , after the Wine , rather than the Bread ; unless it be , that our Saviour foresaw what would come to pass in After-Ages , and that such who pretended to be his Followers would give it only to some , not to all . And for the same cause , I suppose , is it also said in the Preface to the Ten Commands , God spake all these Words ; because the Divine Spirit foreknew there would arise such Persons in After-ages as would be for taking some of those Words away ; and a great part too , in the second Command . Whence the Divine Authority of the Sciptures seems fairly deducible , because neither of these vastly distant Events could possibly be foreseen by any Humane Wisdom . 977. He said , when one o' th' Zealots factious Crew , — With a rude Halbert . ] I make him of the Zealots , because 't was so like ' em . The Word we render Palm of the Hand , bears another sence , a Reed or Rod , or some such thing ; which I don't much alter by clapping an Head upon 't , and changing it into an Halbert , a proper Weapon for one who guards Malefactors . THE ARGUMENT OF THE Ninth BOOK . THIS Book begins with a Complaint that Vertue is generally miserable in this World. Which is silenc'd by the Instance of our Saviour's Sufferings , tho perfect Purity and Innocence . Who is accused before Pilate by the High-Priest and Elders ; but nothing being proved against him , the Governour would have acquitted him . The Rabble , excited by the Priests , are eager for his Death . Pilate , hoping to divert 'em , hearing he was a Galilean , sends him to Herod ; who , on his Silence , despises , derides , and returns him to the Governour . Whose Wife , having had a terrible Vision relating to him , sends to her Husband , by no means to concern himself in his Death . On which he laboured to deliver him , offering the Jews to give them his Life , as was usual at the Passover ; but they refused it , and ask Barabbas , a Robber and Murtherer ; Till , by their repeated Tumults and Insinuations , that unless Pilate would grant their Desire , he must be disloyal to Caesar. They at last prevail , and our Lord is scourged and condemned . He 's mock'd by the Souldiers , crowned with Thorns , and , bearing his Cross , dragg'd to Execution . His Advice to the Matrons of Jerusalem , in his Passage through the dolorous Way : Where he faints under his Cross , and Simon coming by is compelled to assist him . Arrived at Calvary , he 's crucified between two Malefactors . The Blessed Virgin , hearing the Rumour of her Son 's being taken by the Rabble , follows him to Calvary ; and finding him there , falls dead at the Sight . Is recovered by the Souldiers . Her Lamentation for the Death of her Son. Who being moved with her Sorrow , speaks to her from the Cross ; and commends her to the Care of his Friend , St. John , who stood by him , and would never forsake him . The Discourse of the two Thieves with our Saviour . The Prodigies at Jerusalem . Our Saviour's Exclamation on the Cross , under the Sense of God's Anger for the Sins of the World. The Angels in Heaven enraged to see their Master thus used , one of them gives the Signal of War , Michael appears at their Head , and they are all ready to descend to his Rescue and destroy the World. The Father represses their Anger ; letting 'em see the Book of the Eternal Decrees ; and that 't was necessary our Lord should die for the Sins of Man. At which being appeas'd , they return to their usual Posts and Employments . Our Saviour's last Agonies , his Thirst , receiving the Vinegar , and yielding up the Ghost . THE LIFE OF CHRIST : AN Heroic Poem . BOOK IX . The PASSION . * O Why was Virtue made to be distrest , Like Noah's Dove no place of Ease and Rest In this tumultuous World she ever found ; By Fortunes giddy Wheel still dragg'd around : If not too , Crush'd on the relentless Ground . Her best-lov'd Children mean and humble go , Friendless and Poor , contemptible and low ; Expos'd to pinching Want , and sharper Shame ; " O what is Virtue but an empty Name ? * Presumptuous Thoughts no more ! no more pretend ! Blaspheme not what you cannot comprehend ! What please high Heav'n till this dull Life be past : Be this enough , 't will not for ever last : Short Ioys , who wou'd not gladly lose to find A long long Train of happy Years behind ? Yet murmurs Flesh and Blood , still discontented , And asks , if only made to be tormented ? If all this beauteous earthly Paradise , Was only form'd as the reward of Vice : If Honour on the virtuous wou'd not wear As decently and well , and sit as fair ; As on the vitious Brow — Be this confest ! Nor is fair Virtue always here opprest : Eclipses only make her shine more bright , She lovelier looks in mingled Shades and Light. Shou'd all this fail , there needs but one reply , Ah! murm'ring Soul ! and did not Iesus die ? Iesus , in whom were admirably joyn'd , The purest Virtues , and the noblest Mind ; The greatest Merits , and the greatest Pain , The tend'rest Love treated with worst Disdain : Tho' all his Life one act of Mercy were , Tho' all Mankind did so profusely share The Makers's Bounty , and the Saviour's Care. Unequall'd Merit , Virtue too sublime And spotless Innocence , was all his Crime ; That Fame , which wheresoe'er he went pursu'd , To every Desart Plain or lonely Wood ; Nor suffer'd him to be obscurely Good : How oft the ravish'd Crowd with Wonders fed , And feasted high on more than Angels bread ; Had him degraded to an earthly Crown , Whom all the bright Etherial Kingdoms own ; Had he not us'd as oft one Wonder more , To scape their Kindness , as their Rage before ; And veil'd the Clouds too thick for piercing Day , Glided unseen in secret Shades away : Not so when the sad fatal Hour was come , And Heav'n resolv'd to call its Lieger home : See where th' Almighty Iudg of Angels stands Like a vile Criminal ! dishonest Bands , At once restrain and load his guiltless Hands . Born with the giddy Crowds tumultuous Tide , The very same who late Hosanna's cry'd ; Hark how their thick hoarse Voices rend the Sky , No Word , no Sound is heard , but Crucifie ! Sickness it self forgets 't is weak and slow , Ev'n Children which but newly learn'd to go ; Nay the soft Sex i' th' common Cause engage , Wild Youth , and manly Strength , and hoary Age : The same their Malice , and the same their Cries , The same wild Fury in their Voice and Eyes : Mild Pity 's banish'd , Mischief fills its place , And murd'rous Forms in each distorted Face : Wide foaming Rage , black Malice , Hatred fell , And grinning Envy , best-lov'd Child of Hell ; Like furious Beasts , themselves and Earth they tear , And scatter Dust , loud bell'wing round the Air. The real Fiends , in mortal Figures drest , Which in amidst the crowding Rabble prest ; So like , you cou'd not know 'em from the rest ; Found no Employment there , the Work was done , No need of Vipers now to urge 'em on ; The Priests their place supply'd , the foremost they The great immaculate Paschal-Lamb to slay : Scarce had the Sun glanc'd on our upper Skies , E'er the wild Rout , so early Spite can rise , Were ready to behold the Sacrifice : To Pilate's Gate , the guiltless Victim led , That wrested Law might strike him doubly dead : There with new Shouts the vast Pretorium shake , Which soon the frighted Governor awake ; He calls his Guards , and a Centurion sent , Who scarce cou'd learn what the rude Tumult meant : Amidst a num'rous Crowd with Staves , and Swords , And Fury arm'd , he heard no other words But Iustice , Iustice ! Let th' Impostor die ! Iustice ! Rebellion ! Treason ! Blasphemy ! The Iudge descends , the loud-mouth'd Serjeants call Th' as loud Accusers to the Iudgment Hall ; They dare not move a Step , religious Fear Had chain'd 'em there — The Passover was near . Wretches , who strain at Gnats , at Murders smile : And will not guiltless Blood far more defile ! Proud Hypocrites ! thus fix'd at Pilate's Gate , You still preserve your ancient Pomp and State ; Not you on him , but he on you must Wait. He did , he saw with Wonder and Surprize , The guiltless Hero doom'd a Sacrifice ; Grief , that cou'd never look with better Grace , Mild Majesty enthron'd in his sad Face . — The Roman trembled , tho' unus'd to Fear , His Heart presag'd something Divine was near . Unmov'd , his awful Pris'ner cou'd not see , But look'd far more a Criminal than He : Nor did of his Accusers Pride complain , Since him he now alone might entertain . But while without the furious Rabble stays , With their loud Curses ; him to th' Hall conveys , And asks , more like Petition than Command , If he the King of Iury's fertile Land ? The promis'd Prince , by each Prophetic Sage Doom'd to restore the blissful Golden Age ? For we , he adds , have heard , tho' far remov'd , His future Fame , have heard , admir'd and lov'd ; Of whose high Deeds Cumaean Grotto's ring , * And our great Maro's Muse divinely Sing . To whom he thus — Nor need the Romans fear , Nor Iews suspect , my Kingdom is not here : All earthly , worldly Glories I disdain , And only over Hearts desire to Reign ; Truth there to plant , and Error to remove ; For this I leave my Father's Throne above For an ungrateful VVorld — This only I Propos'd when born , for this content to die . Still more surpriz'd , the Roman to the Gate Returns , where still the numerous Rabble wait ; Thirsty of Blood , for Blood they raving call , * And press both the great Vulgar , and the Small . Unmov'd and firm , the Governor remain'd , And asks for what so loudly they complain'd ? What Crime so high , the Pris'ner cou'd alone , By such a Death his mighty Guilt atone ; Since all his Answers yet , discover'd none ! Nor must the guiltless be by Noise opprest , Let one accuse , Be silent all the rest ! He said , when strait appears from forth the Croud , Vain Caiaphas still Cruel , Haughty , Proud ; Supplying want of Reason , Truth and Sence , With a firm Brow and pompous Eloquence ; And thus began — We highly are content To plead our Cause , illustrious President , At your Tribunal ; since we cannot fear , To find that Iustice which is always here ! Nor cou'd small Crimes so great a Concourse draw Against this Wretch , who wou'd our sacred Law Subvert , our glorious Temple overturn , And in unhallow'd Fire , our Altars burn . Since then the gen'rous Romans ne'er refuse To let their Friends , or happy Conquests use Their own Religious Rites ; and since the Iews * Unanimous and loud for Iustice cry , And all demand that this Blasphemer die , As by our Law he ought , we can't suspect , Great Pontius shou'd our joint-desires neglect : Let then th' Impostor die , whose curs'd Design Is by the World to be esteem'd Divine : Let the Impostor die , we ask it all , Nor can our Altars stand , unless he fall . He said , th' applauding People gave consent , And with loud Shouts the wide Pretorium rent : Still Pilat's firm : he knew 't was envious Rage Did them , against the innocent engage ; For now not first had he remark'd his Law And spotless Life , nor ought offensive saw ; Ought that the Roman Iealousie cou'd move , His Life was Goodness , and his Law was Love. Patient and Meek , th' expecting Victim lies , As th' inn'cent Lamb prepar'd for Sacrifice ; His Voice not heard , no loud Complaints or Cries , No murm'ring Words , or sounds of Discontent ; As guiltless Isaac to the Altar went : Nor was the more by this their Fire allay'd , His silent Meekness did their Rage upbraid ; With their hoarse Voices still they rend the Sky , Let the curs'd Galilean Rebel die : Thro' all the Land he wild Sedition sows , Whose fatal Crop so plentifully grows In his own native distant Fields . Is he , Then , Pilate strait replies , of Galilee — Gladly the Hint he takes — Your Paschal Feast , He adds , has hither brought a Royal Guest . Herod himself , we must not interfere , To him my Guards the Criminal shall bear ; You Fathers , follow and accuse him there ! Away they murm'ring melt , can hardly stay For Forms of Law , but curse this dull delay : Him bound , proud Herod glad receives , for he Well hop'd to feast his Curiosity ; Some mighty Work , or glorious Sign to see , By the great Prophet wrought ; and asks in vain His Birth , his Life , his Mission and his Reign ; How his Authority from Heav'n he prov'd ? What Crimes the Citizens against him mov'd ? He silent stood : Not so the follo'ing Crowd , Who still pursue with Clamours fierce and loud ; Rebellion and Apostacy his Charge , His Guilt confess'd , too open and too large For Proof or Plea — Still calm his Looks and Mind , To his Almighty Father's Will resign'd : His Eyes still fix'd on a far brighter Throne , And in Heav'ns Court he pleads his Cause alone : Is this the Man , the Tyrant cries with Scorn , This He , our Families proud Rival born ? * How likely he to overturn a State ? Below our Vengeance , and below our Hate ! Send Heav'n no greater Foe ! Guards ! quickly bring Our Royal Robes t' adorn this mighty King : His wish'd Commands they readily obey'd , And him with speed in Royal Robes array'd ; Salute with mock Devoir and bended Knee , And back to Pilate guard his Majesty : The Roman found his Stratagem in vain ; Th' unwieldy rolling Stone recurs again : The People throng the Gates , and threatning ask , That he 'd once more resume th' ungrateful Task : All Arts he tries , persuasion , flatt'ry , fear ; Now this , now that , now kind , and then severe : One Method more remain'd — 'T was usual with the Roman Clemency , At this Great Day one Criminal to free , And grace their Festal Ioys — It chanc'd that then , A Wretch , alike by God abhorr'd and Men ; A sturdy Rebel he , of noted Fame , With Murther mark'd , Barabbas was his name ; By Iustice seiz'd , did in close durance wait , Trembling his well-deserv'd approaching Fate : Him Pilate offers to the angry Iews , Iesus and him , and asks 'em which they 'd chuse ? Since one whose Crimes admitted no Defence , Was the best Foil for spotless Innocence : One peaceable and just , and mild and good , T' other with Faction branded , dipp'd in Blood. Pity and Iustice here almost prevail , The Elders found their Arts began to fail , New Crimes , new Fears among the Vulgar threw , And ever subtly mingle False with True. Ask 'em if those who wickedly contrive Their Temple to destroy , they 'd save alive ? If 't were not height of madness to prefer , A black Blasphemer to a Murtherer ? By these inspir'd and Hell , they louder cry , No — Let Barabbas live , and Iesus die ! The Governor agen , his Anger mov'd At their wild Rage — What Crimes had yet been prov'd , What Cause of Death demands ? While thus they strive , They to destroy , he to preserve alive , His Lady of an ancient House and Name , Unblemish'd Vertue , and unspotted Fame , * To him , with hast on the Tribunal , sent If not too late , the Murther to prevent , Of one he knew so just and innocent : For in a dreadful Visions mystick Scene , ( Avert th' Ill-omens , Heav'n ! what e'er they mean ) She saw the Angry Skies begin to lowr ; She saw the Clouds break in a fatal Show'r Of Fire and Blood , which in whole Rivers pour Upon a proud devoted City nigh ; And heard a Voice , a dreadful Voice on high ! " Remove from this curst Place , which to the Sword is given , " They Blood for Blood shall pay , their Fate 's enroll'd in Heav'n : This trembling Pontius heard , and labours more , Tho' still in vain , t' acquit him , than before The Tide rolls high , and beats th' opposing shore . Proud Annas leads 'em on , who Moses's Chair Late fill'd , and did the sacred Ephod wear ; Who furious thus began — — Shall a weak Womans dreaming Fears prevail ; Her Sentence stand , and Law and Iustice fail ? Is 't thus the Romans rule , or can he be Their Friend , who saves their greatest Enemy ? Who spares the Wretch whom we to Iustice bring , Whom factious Crowds so oft have Hail'd , their King ? For this was Cesars Prefect hither sent ; Did he for this obtain the Government ? His Rebels thus to rescue , yet pretend , T' adorn his Province , and be Cesars Friend ? Well , let false Traytors whom they please enthrone , All other Kings , but Cesar , we disown ! Shock'd by this last Attack , tho' firm before , The wav'ring Roman now cou'd bear no more : He , prest , gave way to the impetuous Flood , A Traytors name wash'd off with guiltless Blood. Thus when fair Iordan do's his Banks o'er flow , Whether his double Spring o'ercharg'd with Snow , * From Neighb'ring Lebanon , or Lakes below , In Subterranean Vaults ; thus strives a while The painful Husbandman with fruitless Toil : Do's , to his Fury Banks and Dams oppose ; The angry Stream , thus check'd still wilder grows , And over all at last resistless flows : Whilst he , for Life , to some near Hillock flies , And back to th' River sadly turns his Eyes ; Sees all his Stock destroy'd in one short Day , Sees all his envy'd Riches wash'd away ; And Beasts and Men and floating stacks of Corn , And House and Homested , down the Current headlong born . Thus Pilate yields , nor longer cou'd engage The stubborn Crowd , yet thus his fruitless Rage He vents — You 've Conquer'd — I no more deny Your wicked Wish — The Innocent must die — But know a speedy Vengeance will pursue , And may it light , light heavy all on you ! For thus I wash my Hands of the foul Guilt , Bear you his Blood , by you unjustly spilt : Agreed , they answer all , we 're all content To bear the Blood , the Guilt , the Punishment ; We and our Children both . — Wretches , you shall , When your proud Tow'rs and boasted Temple fall Beneath its Weight , when Nemesis divine , Still sure tho' slow , shall perfect Heav'ns design On you , and all your curs'd devoted Line : Blood thro' your Gates , Blood thro' your Streets shall flow , Faster then Kidron in the Vale below ; Destruction cross the Stream , triumphant stride , And Death sit crown'd upon the Crimson Tide . Nor Wretches ! can your deepest Suff'rings pay , For half the horrid Crimes of this black Day : Whither , O whither , Traitors will you bring Your own Liege Lord , your Saviour and your King ? How many Wounds , how many Deaths provide ? See where his innocent Hands are rudely ty'd By the rough Soldiers ! Where , at what they do , The very Marble weeps far more than you ? What Furrows on his Shoulders deeply plough'd ? What drops , what rivulets , what streams of Blood ? How thro' the Hall repeated strokes resound , Kind Stripes , for us they Cure , tho' him they Wound ; His Blood a strange Balsamic Pow'r has shown , It heals our fest'ring Wounds , but not his own ; Whilst with profoundest Patience all he bears , And melts , or tires his Executioners . O injur'd Heir of Heav'n ! O Master spare Thy self , for 't is too much for God to bear ! Had we not better suffer endless Pain , Than thou all this ? O break th' inglorious Chain ! Like Samson snap those Cords thy Arms disgrace , And scatter Vengeance thro' the faithless Race ; Keen Rays of Light'ning-Glories round thy Head , And arm'd with Thunder , strike , or frown 'em dead ! — Ah no! Too well he knew the Price he gave ; Not thee their Death , but thine the World must save ! And cou'd our Grief so far thy Pity move ? How great thy Pity , and how large thy Love ! Thy stronger Mercy , strugling Iustice chains , Pity thy Pow'r , and Love thy Vengeance reins : All this thou 'st done to gain thy Rebels Grace , Yet much much more 's behind of thy sad Race : Scourg'd , mock'd , and crown'd with Thorns , which pierc'd and tore His sacred Head , his Body all o'er Gore ; In Purple Robes , tho' drest in that before , Adorn'd , a Reed they for a Scepter bring , Then publickly expose and Hail him King. Longer the furious Rabble wou'd not stay , But their mock-Soveraign drag to Death away : Soon they the fatal Instrument prepare , Which on his Wounded Back compell'd to bear , He sinks and faints beneath th' unequal Load ; Tho' he Gods only Son , himself a God. Th' accursed Cross for us he not refus'd , A Death , for Slaves and Villains only us'd : * He sinks and faints , as him they thus convey , To greater Pains , thro' the long dol'rous way : Wash'd with his Tears and Blood — Thither by chance the Perjur'd Iudas stray'd , The Wretch who basely had his Lord betray'd ; By Chance , or rather by those Furies sent , Which first Mankind delude , and then torment : He saw the Peoples Madness , heard their Cry , He saw his Master bound , and doom'd to Die : How wild the Thoughts his guilty Soul pursue ? How gladly wou'd he , what was done , undoe ? Now all too late — What pain Reflection brings ? What Wounds , what Deaths , what Vultures , Racks and Stings ? Hurry'd by these he to the Elders goes , And at their Feet the fatal Price he throws ; The Price of Blood — Here , take he wildly said , Take that , for which my Saviour I betray'd ; ( Ah! mine no more ) The Innocent and Good ! For which my guilty Soul , his guiltless Blood , His Blood , worth infinitely more than Gold , The Merchants you ; was basely bought and sold. With Smiles this Answer only him th' afford , — A worthy Servant , fit for such a Lord ! Whom , if he thinks he wrongfully betray'd , Look he to that , his Price was justly paid . — Away the Wretched blindly rushes , where , He 's goaded on by Conscience and Despair : To Heav'n he cannot look , his Guilt and Sin Had clouded that , and he 's all Hell within : His furious Eyes , he gastly rolls around , And when by chance the chearful Sun he found , Guilding the neighb'ring Hills , the cheerful Sun , Which blushing on him rose , he thus begun : " Perish for ever , O thou hated Light , " And sink , like me , in long eternal Night ! " Why dost thou yet thy beauteous Beams afford " To that curst Place ? There , there my injur'd Lord " I lately Sold , and now lament in vain ; " My God , my Conscience sold for sordid Gain : " That Conscience , Fame , and God I did esteem ; " 'T was there my self I Damn'd , and Murther'd him : " O whither shall a Miserable run ? " In Hell I 'd gladly plunge , new Hells to shun ; " To shun my self , my Plague , my Hell , shall I , " To my betray'd , my injur'd Master fly , " Fall at his Feet , and for , and with him die ? " Perhaps I him to Pity may encline ; " He must be touch'd with Miseries like mine ; " O he 's all Goodness ; go without delay , " He never yet a Suppliant turn'd away ; " Nor will he Thee — No faithless Traitor , no! " 'T is now too late , thou canst not , must not go : " No , I his cruel Mercy cannot bear , " His hottest Vengeance wou'd be less severe : " I feel , I feel I cannot , must not live , " Nor cou'd forgiven be , tho' he 'd forgive . " Shall I then to far distant Regions go , " Endeav'ring to divert or cure my Woe , " Thro' burning Seas of Sand , or Hills of Snow ? " Visit the Southern , or the frozen Pole , " Where Winds can carry , or where Waves can roll ; * " Where the Ten Tribes , vast Seas and Desarts crost , * " In Climes unknown , and Heathen Lands are lost ? " Bear me with speed , some courteous Whirl-wind bear , " If far away , I know nor care not where ; " Ah! all in vain ! my Guilt will haunt me there ; " The Image of my Crimes will still pursue , " My Whips , my Racks , my Plague , my Hell renew ; " Like Cain , a mark for every Murd'rer made ; " And more than all my injur'd Master's Shade : " That only , that beyond my self I fear ; " Guard me ye Fiends ? For 't is already here , " O Earth ! within thy hollow Caverns hide , " Within thy deepest Cell , thy darkest Room , " A Wretch , that envy's happier Dathan's doom . " Wider , ye gentle Furies ! wider tear " This burning Breast ! Let not your Vipers spare " A tortur'd Heart ; tho' Thousands gnawing there , " I yet want more — ( In vain the Wretched call " On Heav'n or Hell ! ) they full and glutted crawl ; " Yet still I live — Here take ! O take me all ! " Take me at once ! But why this dull delay ? " What Hope or Fear yet makes me lingring stay ? " Die Traitor ! Die ! Be that resolv'd — But how ? — No sooner said , when an unlucky Bough , Thrust from a blasted Elder 's Trunk he spy'd , * On which with speed the fatal Knot he ty'd ; Then clambring to the Top , despairing cry'd " Die Traytor , Die ! the worst we then shall know ; " Thus , thus let 's leap into the Shades below — * — Then springs away , In Death his Ey-balls roll , And laughing Fiends wait round to snatch his Soul. The while , the wicked Rout his steps pursue , And what his Treason left undon , they doe . The Lord of Life to cruel Death convey , Sunk with his weight , and fainting in the way . As chanc'd a Traveller from Cyrene came , Friendless , obscure and mean , Simon his name ; Him they with cruel Mercy , force to bear , Of the inglorious Load an equal share ; " Each faithful Christians Lot , as well as his , " Thro' Grief to Ioy , thro' Pain to endless Bliss : Bearing his Cross they their lov'd Lord attend ; Whom now arriv'd near his sad Iourny's end ; Cover'd with Blood , fair Salem's Matrons see , As climbing to the top of Calvary : His Soul with Grief , with stripes his Body rent ; They see and sigh , and his hard Fate lament : To him not unregarded , nor unknown , Who carries all our Sorrows as his own : Keep , Matrons , your mistaken Tears he cries , For your own Sorrows keep those flowing Eyes : Weep for your selves , and Children yet more dear ! For see the Day , the dreadful Day is near ; By Heav'ns just Wrath on your sad Nation brought , When barren Wombs a Blessing shall be thought : When tender Nature shall aside be thrown ; Your Infants Lives destroy'd to save your own : When thro' your Gates fierce hostile Troops shall pour , And what you leave , the hungry Sword devour . He said , and now with Sweat , and Blood , and Pain , The top of fatal Golgotha they gain : A lothsom Scene of Murther and Despair , Fit for the Tragedies were acting there : With Sculls , and Bones , and putrid Limbs o'erspred , And all the gastly Ruins of the Dead : Here disembowel'd Bodies all around , With nauseous Gore had drench'd the thirsty Ground ; There half-torn Carcasses unbury'd lay , To each ill-omen'd Bird a Feast by Day , By Night , to greedy howling Wolves , a Prey . Of his sad Load our Lord disburthen'd there , As late , he That , Him now the Cross must bear ; His humble Robes from his fresh Wounds they tear , And broach 'em all anew — His greatest Pride , His careful Mothers Gift they can't divide , But did by Lot , whose it shou'd be , decide : Which past , their Fury wou'd no longer stay , But the pure Victim on the Altar lay : His spotless Hands they on the Wood distend , And with huge Spikes unmercifully rend ; His Hands and Feet , with many a sounding stroke , Nail'd to th' accursed Tree , deform'd and broke : So wide the Wounds their tend'rest Muscles tore , All over one , there was no room for more . By these alone aloft i' th' Air he 's staid , * On these the weight of all his Body laid ; Thro' these he must be Dying half a Day , And bleed , by slow degrees , his spotless Soul away . Him thus transfix'd at length they raise on high , And with insulting Voices rend the Sky : Him Priests and People with lewd Scoffs assail , And loud Salute — Great King of Jury Hail ! ( For on the Cross , this Title o'er his Head , * So Pilate pleas'd , in various Tongues was read : ) " Hail , wond'rous King ! Will't thou not leave thy Throne ? " Descend from thence , thou shalt not reign alone ; " To all that 's past , add but this Wonder more ! " Now save your self , who others sav'd before ! " So thee our King we gladly will receive " So thee the promis'd Prophet yet believe . All this , and more our Saviour mildly bears , And prays for Mercy on his Murtherers . More must thou feel , O boundless suff'ring Love ! From the rude Crowd below , and those above ; Those Thieves , each mounted on his cursed Tree , And groaning there — O how unlike to Thee ? Yet one some Tracks of Modesty retains , * Some Sign of Goodness in his Face remains , His Crimes repents , and grieves amidst his Pains . By th' other drawn to Vice , and newly made , A short-liv'd Partner in the cursed Trade ; A Thief of noted Fame , a Villain he Of ancient House , of Standing and Degree : For many a Year did Robb'ry profess , Deep read in all the Arts of Wickedness : Stood on his Honour , and his well-born Race , Nor by Repentance wou'd his Name disgrace , Stern gloomy Guilt hung lowring on his Face : Amidst his Torments curs'd both God and Man ; And grinning , to our Saviour thus began ! " Hear'st thou their Taunts , and canst thou all endure ? " We tortur'd here , and they beneath secure ? " Thy boasted Pow'r now , if thou canst display , " And from these Pains thy self and us convey ! " Or that thou' rt Christ thy Flatt'rers vainly say ; " Some Slave like us , or vile Impostor rather , " Nor the Messiah thou , nor God thy Father . To whom the other , from the distant side , With Shame and decent Blushes thus reply'd : " Why nam'st thou God , whom yet thou dost not fear , " Whos 's slow-pac'd Vengeance overtakes thee here ! Here for our Crimes we justly bleed , but He Guiltless and pure , as foul and guilty We. Then turning to our Lord his fainting Head , With pen'tent Tears accosting , thus he said : " O thou who even on the Cross dost Reign ! " I ask not rescue from my Shame and Pain , " Justly endur'd — All my Petition is , " When thou enthron'd above in boundless Bliss , " Remember me , and my unworthy Pray'r ! " My guilty Soul wide wand'ring in the Air , " To Abraham's Bosom let the Angels bear . To whom with Love and Pity in his Eyes , Amidst his Pains , our Lord thus mild replies . — " Yes , my true Confessor ! thou needst not fear ! " I 'll own thee there , since thou hast own'd me here ; " This happy Day thy Soul shall mount the Skies , " And with me ever reign in Paradise . The while , as chanc'd , malicious Fame convey'd , The cruel Tidings to the sacred Maid ; That by false Iudas , to the Priests betray'd , Her lov'd mirac'lous Son was doom'd to die , And by the Soldiers dragg'd to Calvary : You tender Mothers who her Story read , Guess you , guess what she thought , and what she did ! Tho' she to the Almighty Will resign'd , Scarce more than her , the most obedient Mind That waits above , yet Nature wou'd complain ; How strong the Struggle , how intense the Pain ? By this , from Street to Street , she 's hurry'd on , Once more t' embrace her lost lamented Son : Thus Philomel repeats her mournful Song , When robb'd , at once , of all her tender Young ; Does near the Place , where first she lost 'em , wait , And flutt'ring round the Tree lament their Fate , Or tho' of their Recovery she despair , With loud Complaints pursues the Ravisher . Thus the bless'd Maid on Love's swift Wings did fly , On Loves and Fears , to fatal Calvary ; Ah! but too soon arriv'd , the Guards in vain Wou'd thrust her off , she presses in again : Thro' Glaives and Swords , and glitt'ring Halberts prest , And Groves of Deaths all pointed at her Breast ; So deep the Wounds imprinted there before , Arm'd with Despair , she now cou'd fear no more : Past the arm'd Crowd , and near the fatal Tree Arriv'd , with a loud Shriek she cry'd , — 'T is He ; Then dropt to Earth , nor cou'd she longer bear , Ah! happy had she still continu'd there : With cruel Pity her the Guards revive , She Wakes and Sighs to find her self alive : Strait to th' accursed VVood does wildly run , On whose tall Top she saw her bleeding Son ; Then groveling on the Ground its Root embrace , And press it close to her disorder'd Face ; His precious Blood mix with her precious Tears ; His Blood , which rather you 'd believe were hers , So mortal pale her lovely Face appears : Warm trickling from her Heart as well as his , Which more than he himself she seem'd to miss : Ev'n on the Cross her Grief her Son did move , Nor cou'd he there unlearn his filial Love ; His heavy Eyes , with Pain , and dying Head , Once more he slowly rais'd , and thus he said . — No more ! let each tumult'ous Thought be still , Resign me all to my great Father's Will ; As I my self ! He 'll still of you take care ; Behold your Son — His faithful Friend was there , Lamenting near his Cross ; of all the rest , Who late so much of Zeal and Love profest He only came — To whom he thus addrest . " As e'er thou of my Bosom didst partake , " Nor ev'n in this sad Hour thy Friend forsake ; " E'er I to Heav'n my parting Breath resign , " Behold thy Mother ! think her always thine ! " Of our true Friendship this dear Pledge receive ; " The last that thou canst take or I can give . She heard , and still the more resents her Loss ; Agen she kneels , agen embrac'd the Cross : Stunn'd with her Grief awhile she can't lament , Till Heav'n at last in Pity gave it vent ; When thus she mourns — " Is this the Kingdom given ? Is this the Throne for the great Heir of Heav'n ? Thus , Prince ! do thee thy Subjects entertain ? And thus is the Messiah doom'd to Reign ? For this did God's bright Messenger descend , For this the hymning heav'nly Host attend , And hail thy Birth with Miracles ? O why Was this vain Pomp for one who thus must die ? Die like the worst of Men , of Deaths the worst , For Slaves alone design'd , abhorr'd , accurst ? With Ioy , my Son ! I cou'd thy Herse attend , Hadst thou in Battle made a glorious End ; At least the Honour had the Grief allay'd , And o'er thy Tomb glad Israel's Praises pay'd Had made thee live agen ; hadst thou but broke , Like Sampson , with thy Death , the Heathen Yoke . Too well , alas ! too late the Truth I see Of aged Simeon's mystic Prophesie ; Now thro' my wounded Soul the Sword does glide , And pierce the Mother thro' the Sons dear Side . Why is my Grief so weak , or why so strong ? Why must I still a hated Life prolong ? The Strokes of Sorrow are like Lightning found , To blast the Soul , but not the Body wound . O take a Life your cruel Pity gave , Barbarians take , unless my Son 's you 'd save ! Or e'er his last swift Sand of Life is run , O join m' at least in Death to my lov'd Son ! Might I once more embrace him , I 'd not care , Tho' on another Cross you rais'd me there . Thus the Great Mother mourn'd , the Hills around , And hollow Vales and distant Plains resound Her loud Complaints , the neighb'ring Brooks combin'd , And in the melancholy Chorus join'd ; Nay the mad Crowd themselves , tho' now too late , Help her to mourn her lamentable Fate : Eccho'd the Rocks , the senceless Marbles moan'd , And more , the very Guards around her groan'd ; They groan'd and wept , but rav'd and blush'd withal , And rather thought they Blood than Tears let fall . Mean while prodigious Darkness clouds the Day , And frighted Nature mourns as much as they : The conscious Sun no longer now cou'd bear , Shuts his bright Eye , and leaves the widow'd Air ; Unnat'ral Clouds obscure his radiant Face , When near the midst of his diurnal Race : Th' amaz'd Astrologer looks on in vain , * Nor can the Sight by all his Art explain : He saw the sickly Moon , where wide away , Sh' attempted to supply the Place of Day ! He saw th' Eternal Chain of Causes broke , And thus to the amaz'd Spectators spoke . — No more this Knot I 'll struggle to untie ; " Nature it self , or Nature's God must die . From baleful Caves remov'd from Ioy to Light , Out-sallies Primitive-Substantial Night ; As black as that which once on Egypt fell , As full of all th' Inhabitants of Hell : Thin glaring Ghosts glide by , loose Forms appear , Shrill Shricks , deep Groans , and mournful Sounds they hear . Bellows the troubled Earth , in whose dark Womb Pent Whirlwinds fight , and from each silent Tomb Disturb'd in hast the dusty Tenants rise , Still all is dark , in vain they seek the Skies , Unless when they with twisted Lightnings glow , Ecchoing in Thunder to the Groans below : The World no more expects its wonted Light , " And guilty Nations fear Eternal Night . But most , Iudea's curs'd devoted Land , Who now too late their Error understand : They knew to them these Prodigies were sent , They knew what all these dire Convulsions meant : And now as loud to Heav'n for Mercy cry , As late they did to Pilate , Crucifie . Matrons and Maids in solemn Order go , And trembling Youth , themselves they prostrate throw Before the Temple-Gates , high Heav'n t' atone , T' avert their Countries ruin and their own ; In vain , for Heav'n it self was angry grown : The Altar shakes , the Ashes scatter'd lay , The Victim from the Temple breaks away , Or drops before the Stroke and bell'wing dies ; In lowring Curls the Incense from the Skies , Rejected there , beats back to Earth again , As Clouds of Smoak beneath descending Rain . Deep hollow Groans from the Foundations came , From the high Roof shot streaks of angry Flame : The solid Pillars trembled , and inclin'd * Their lofty Heads as Cedars in the VVind : Twice shook the rumbling Earth , and Thunders broke From the vast Gulf , and the third dismal Shock , With trebled Rage rent e'en the solid Rock , Down to the trembling Center rent the Veil , Discovering wide the sacred Oracle ; The Holy of Holie's , naked all it lies , Expos'd profane and bare to vulgar Eyes ; The Golden Lamps around extinguish'd quite , Or only yield a faint unnat'ral Light ; More dreadful by successive Lightnings made ; The Priests run frighted thro' the ghastly Shade . The while , the Lamb of God expiring see , Upon the Top of trembling Calvary : A heavier weight than Death his Soul opprest , And worse than mortal Pangs his tortur'd Breast ; No more the beauteous Rays of Love Divine , No more his Fathers Glories on him shine : All dark and horrid like the Earth below , Where Day forsook its Task and back did go ; Then rais'd his Eyes , swimming in Death and Night , As dying Tapers e'er they lose their Light ; He look'd for his accustom'd winged Train ; He look'd , alas ! for them and Heav'n in vain ; No wonder Heav'n cou'd now no more be seen , The Crimes of Earth were plac'd too thick between : But finding there no Passage with his Eyes , To reach it with his fainting Voice he tries , And asks , as if himself he had mistaken , My God , my God! why hast thou me forsaken ? High Heav'n , this heard , it heard the God complain , Th' Eternal Father heard , and all his Train ; The Father heard , unmov'd , his suff'ring Son , By whose Eternal Councils all was done . So did not all the glitt'ring Host above , Ay happy there ! for there they sing and Love ; They stop their Songs , their heav'nly Harps thrown by , Or tun'd to some new louder Harmony : At length each from his radiant Throne arose , Their heav'nly Warmth to ruddy Vengeance glows ; Like those fair Strangers Lot conducted in , Who punish'd guilty Sodom's brutish Sin : Amidst the rest a Fire-wing'd Seraph saw , Of those at trembling Sinai gave the Law — * He blew the Trumpet there — Each stubborn Rebel did his Guilt confess ; It shook the Mount , and shook the Wilderness ; Nor had he yet forgot the Sound , but flies Thro' Worlds unknown and undiscover'd Skies ; Where er'st the Signal was to Battle given , The highest Tow'r on all the Crystal VValls of Heav'n : There with his utmost might he blew a Blast , Which thro' interminable Spaces past ; Which Chaos mov'd , its frighted Surges fell , Trembled the gastly Sanhedrim of Hell ; Whilst Heav'ns wing'd Watchers at the Signal run , And almost leave their dread Commands undone : * ( Uriel before had left the sickly Sun. ) * Each wand'ring Orb stands still , or wildly rolls , Forgetting both their Angles and their Poles : So vast the Wreck of Heav'n , the Storm so high , As Chaos had broke in upon the Sky ; The Spheres untun'd forgot their Harmony . Arm ! Arm ! thro' every bright Battalion went ; The Adamantine Gates o' th' Firmament Wide open thrown , with a stupendous Crack More loud than Thunder , more the Poles they shake , The Pomp of War discov'ring deep and wide , Each Angel close t' his Brother Angel's side ; Turms , Cohorts , Legions , glitt'ring dreadful bright , Arm'd Cap-a pe in more than Lambent-Light . Great Michael then himself was on the Guard , The Mount of God his own peculiar Ward ; Where no Disturbance , Noise , Complaint or Cry ; But Peace and Ioy roll on Eternally : None since the Angels fell ; but when from far , He heard the harsh , unwonted Noise of VVar , His Sword h' unsheaths , by some wise Angel made , Of a portentous Comet 's flaming Blade ; Condens'd his noble Form to Bulk and Sight ; * Is all himself , and gathers in his Might ; Indues his dreadful Arms and Helmet bright : Th' Old Dragon's spoils the Crest , in Battle bold Conquer'd and strip'd , how dreadful to behold ! The Claws all - horrid with Ethereal Gold. Thus deck'd , among the foremost Ranks he flew , Who easily their glorious Leader knew ; As on a Cloud , with Thunder charg'd , he rode Above 'em all , and only not a God. Thus , might we Mortal match with things Divine ; Thus look'd our Godlike Heroe at the Boyne : The same fair Ardor for the glorious Prize , The same just Anger lightning in his Eyes : Thus he appear'd , thus those who round him rode , They all like Heroes fought , he like a God. When thus prepar'd , they only wait the Word To sally forth , and aid their injur'd Lord : Th' accursed City into Atoms tear , Nay scatter Globe and all in boundless Fields of Air. This saw th' All-seeing , did their Hast resent , And with an awful Nod shook the wide Firmament ; One motion of his Will their Rage represt : He look'd calm Peace into each warlike Breast : Unveil'd the Rotls of Fate , and let 'em see , The great , unknown , tremendous Mystery : Unknown , ( or Anger them so much did blind , 'T was now forgot by every warlike Mind ) That 't was before all Worlds resolv'd , on high , The mighty Maker of the World must die : I' th Council of the Great Three-One decreed , A sinless God for sinful Man must bleed ; His injur'd Fathers Wrath Atone and bear , To keep injurious Rebels from despair ; Compleat the Numbers of the heav'nly Host , And fill those Seats th' Apostate Angels lost . Silence profound awhile all Heav'n possest , Their Wonder was too big to be exprest : Their Arms all dropt , their Harps agen they try , New Songs are heard , and wonted Harmony . Sweet Muse return , and hover on the Wing Around thy bleeding Love , thy wounded King ! Go weep , as Magdalen before he dy'd , Never such Cause , thy Love is crucify'd ; Bath his wide Wounds , as that repenting Fair His Sacred Feet , and dry them with thy Hair : For all the Follies of thy youthful Days , 〈◊〉 Cruci●●●●on . Mispent in mortal Beauties idle Praise , Robbing thy Saviour of his just esteem ; For all thy broken Vows to Heav'n and Him ▪ For all thy Sloth , thy Vanity and Pride : See what they cost , thy Love is crucify'd : On the curs'd Tree he bends his Sacred Head , From his pale Cheeks each lovely Rose is fled , His Lips , his heav'nly Eyes already dead : His swimming Eyes approaching Night did cloud , And all his Face deform'd with Tears and Blood ! In num'rous little Streams which trickled down From those curs'd Thorns which his blest Temples crown ; Thence to his mangled Hands profusely flow , And join those mightier Streams that rise below ; Which swelling wide make drunk the thirsty ground , Till all the guilty Earth is ting'd around . Thus oft the wand'ring Swains by chance have spy'd , By Natures Art in some tall Mountains side , A ragged Rock , bedew'd with Water o'er , And sweating Crystal Drops at every Pore ! Each steals into the next , and faster flow , To meet large subterranean Streams below ; Whose Channel Pleasure both and Profit yields , Scattering Eternal Verdure round the Fields . Hail , all you mystic Drops of precious Gore , Each of you singly worth a World and more ! * Cou'd your immortal Fountain want supplies , I 'd quickly make a Deluge with my Eyes . And now with Sweat and Blood exhaust and dry'd , And scorch'd with Pain , I thirst , he faintly cry'd : For eager Wine the scoffing Soldiers run , And offer that ; he tasts , and crys — 'T is done . 'T is done — His spotless Soul no longer strives ; The God is dead , and Sinful Man revives : * He bow'd his Head , receive my Soul , he cry'd , Dear Father ! in thy Arms ; He bow'd his Head and Dy'd . The End of the Ninth Book . NOTES ON The LIFE of CHRIST . BOOK IX . 9. O What is Virtue but an empty Name ? ] I hope I need not tell the Reader that these Lines are only an Objection commonly brought against Providence , which is , I think , afterwards fully answered . As for that Exclamation , What is Virtue &c. 'T is a common saying among the antient Heathens , and is ascribed to several Authors , tho I think the most fix it upon Hercules , as extorted from him , when Frying and Raving on Mount Oeta , by the extremity of his Pain ; which if true , he 's far from being as Heroical as he 's represented , since 't is not killing of Bulls and Bears , and Robbers , but inflexible Virtue , Patience , and Magnanimity , under the worst of Evils , that make a true Hero. However , as one of our own Writers pleasantly observes , 't is most likely to be his Expression , because it looks so much like the Speech of a Madman . 117. Of whose high Deeds Cumaean Grotto's rung . ] That there was really some bottom in those which are called the Sibylline Oracles , relating to our Saviour , I see no room for any modest Man to doubt ; tho it seems on the other side a clear Case , that vast heaps of Dogrel Greek has been forg'd in their Imitation , like those bastard Medals , so common in the World. The Christians cou'd not feign that of Tully , which I think he applies to K. Ptolomy , of a King to come out of the Eastern Countries , any more , than several passages of the Sicelides Musae ; which seem plain Transcripts of what the Old Prophets have left recorded concerning our Saviour ; which , tho it should be granted , he might apply to the Son of Pollio ; yet there 's little doubt but he had 'em from the Sibyls , or some Tradition then current among the Heathens ; tho he too , as well as Balaam , might be acted beyond himself ; for in my judgment , he does here majora canere , as he has promis'd ; and Virgil excells even Virgil , nothing being comparable to it in all his Works , not excepting the Prophecy of Marcellus ; or if there 's any thing finer in his divine Aeneids . 130. Both the great Vulgar and the small . ] Cowley's Thought , wherein he has much bettered that of Horace , odi Profanum vulgus & arceo . 152. Their own Religious Rites . ] See Iosephus against Appion . 206 This he our Families proud Rival Born. ] This Herod was Grandson to Herod the Great . Vid. Lib. 2. 250. Unblemish'd Virtue and unspotted Fame . ] Ecclesiastical History tells us , she was a noble Roman , her Name Procula ; afterwards Converted to the Christian Faith , and either a Saint or a Martyr . 287. Whether his double Spring , o'ercharg'd with Snow . ] I believe there are indeed few great Rivers but have more than one Head , tho the complement of the Country generally fixes 'em at one place . Every one has heard of two Heads assign'd to the River Iordan , Ior , and Dan , like our Tame and Isis ; whence both their Names . It mayn't be unpleasant to give , once for all , a Description of this noble River , the chief of all Palestine , and it s said , some of the best Water in the World. The Pilgrim gives the best account of its Rise and Progress that I 've yet seen , Lib. 2. Cap. 15. Aune heure de Caesarea , &c. An hours Journey from Caesarea Philippi , at the Foot of Mount Libanus ( Fuller tells us , 't is one particular Mount , more pleasant than all the rest , call'd Paneas , ) arise two Springs of Water , one about half an hours Journey from the other . That to the East is called Ior , and the other more Northerly Dan. They soon make two small Rivulets , which running separate about a League and half , meet at the bottom of the forementioned Town , joyning at once their Names and Waters ; and from thence taking the new Name of Iordan . Thence running by several Villages and Countrys , and separating the Lands of Trachonitis , Iturea , and Galilee , it falls into a Valley , where it makes a Lake about 2 Leagues in Circuit , called Moron or Mora , ( Merom , in Fuller , ) by Iosephus the Semachonite Lake ; thence verging towards the East , enters the Sea of Galilee , between Capernaum and Chorazin , and passing thence , is at last engulft in the Dead Sea. He goes on , But the Turks have a Tradition that Iordan will not mingle his blessed waters with that stinking Puddle , but at their very fall into the Lake sink down into a Subterranean Abyss , and rise agen at Mecca , where Mahomet was buried , in Honour ( doubtless ) of that great Prophet , where they form themselves into a Lake , whose Waters have the same Taste and Fish with Iordan . And this wise story the good Pilgrim thinks 't is worth the while to confute out of the little Scripture he had , full as gravely as Alexander Ross does the Alchoran when 't was translated into English , for fear any of his Countrymen shou'd turn Mussulmen upon the reading it ; tho for my part , if any of my Readers are inclined to my Turkish Story of Iordan , they are very welcom , since I shan't think it worth the while to use any Argument to confute it . 330. His Sword a strange Balsamic Power , &c. ] This is founded on that Notion , that the Blood has of it self a sort of a Balsamic Virtue in 't , which will close and heal all slight Green-wounds without other Medicine , if no other accident happens . 362. A Death for Slaves and Villains only us'd . ] Tacitus calls it Servile supplicium , a Servile sort of a Punishment , not to be inflicted on any Roman Citizen : and therefore we find in History , that S. Paul , who was a Roman , had the Benefit of that Liberty , and was Beheaded , while S. Peter , a Iew , was Crucified . 423. Where Winds can carry , or where Waves can roll . ] I think 't is a Verse of Mr. Waller's . 424. Where the Ten Tribes , &c. ] There 's a great Dispute whither the Ten Tribes were carry'd , which perhaps will never be decided ; as the Iews say of any great difficulty , till Elias come . Esdras says , they went over Euphrates , which was miraculously dry'd up for their Passage , and after a fair Walk for an year and an half , arrived at Arsareth , which some suppose to be Tartary ; where also many of our Moderns think they have found 'em , there being a City named Tabor in that Country , as several of that Name in Naphthali ; whence some of 'em were carried . Others tells us , that there are a sort of People among the Tartars , who run about the Fields , a certain day in the year , making great Lamentation , tho they themselves have forgot the reason , and repeating with violent and dismal Ejaculations these Words , Ieru ! Ieru ! Salem ! Ieru ! Damas ! tho they don't understand 'em ; retaining still the Names of those Places , tho they have lost the History . Others think the Americans , or at least some part of 'em , are the Posterity of the Ten Tribes , which is rendered not altogether improbable , from several Iewish Customs found amongst ' em . And what if those Tartarians , of whom we have discoursed Lib. 3. conducted by Satan , from their own Country over to America , should be some of those very Iews , whom the Enemy of Man and Ape of God , might take a pride in leading to his Canaan , almost exactly in the same manner that Moses led their Forefathers out of Egypt . Acosta has a strange Story that looks very much like this , from a Tradition of the Americans ; That their God Vitziliputzli commanded their Forefathers to leave the Place where they then liv'd , promising , if they 'd follow him , a much more happy Country , by the Destruction of several Nations which possessed it . Accordingly they departed , carrying this their Idol with 'em in an Ark of Reeds , which was supported by 4 of their Chief Priests , with whom he Discoursed in secret , and reveal'd to them all along the different Successes of their Journey , giving 'em Orders when to March and Halt , which they were not to do without his Order . Whereever they came , they Erected a Tabernacle for their God in the midst of their Camp , placing the Ark upon an Altar . When they were tired with their Journey , and resolved to proceed no farther , their God destroy'd many of 'em in a dreadful manner ; continuing to Conduct 'em till he brought 'em to Mexico ; thus he . I shall only add , that Manasseh-Ben-Israel , the modern Iew , tells us , There were lately found encompassed with several high Mountains in America , a White People , with long Beards , whom he 'd fain have the remainders of these Ten Tribes , and all Natural Iews . 449. Thrust from a blasted Elders Trunk he spy'd . ] Some say 't was a Wild Fig-Tree , but it 's no great matter which of the two . Surius says , That the Iews have now a Church-yard or Burying-place , on that very piece of Ground , about the middle whereof , Tradition tells 'em , this Tree formerly stood : and adds , That the Iews formerly Built a House there , and all of that Nation desire to be Buried near it : As indeed they 'd have reason , were that odd fancy of theirs true , that the General Judgment must be in the Valley of Iehosophat , and that all their Bones must tumble thither through the Bowels of the Earth , if they don't provide better Carriage ; for which Reason , many of the richest of them , are said to get their Dust carried to Ierusalem , to save the trouble of so long a Journey . 447. Die Traitor die , be that resolv'd , but how ? ] This Verse , and that below it , Thus , thus le ts leap , &c. any one may see are taken from Virgil's , Sed moriamur ait ; and Sic sic juvat ire sub umbras . Concerning the latter of which , I can't help being of a different Judgment from a Person so Great , that it wou'd be immodesty for me to name him , at the same time I own I dissent from him . I say , I can't but think , that Hemistich as like Virgil as , even his famous Tu Marcellus eris , for it seems to me as full and handsom a Pause for a desperate Mind , which had run it self out of Breath with raving , as cou'd possibly be thought on , and that render'd more lively , strong and beautiful , by the Ingemination . 510. By these alone aloft i th' Air he 's stay'd . ] I know many are of Opinion , that there was a sort of a Suppedaneum , a Stay or Footstool on the Cross , as a Rest to the Bodies of Malefactors ; but others , and I think the most , being of another Mind , I had liberty of chusing which I pleas'd , especially the former Opinion being grounded on a false Supposition , that without some such support as this , the Body cou'd not hang in the Air , but wou'd tear out the Wounds by which 't was fasten'd , and be born down by its own weight : Whereas we are assured of the contrary , both by considering the strength of the Muscles in those Parts , and accidental Examples of such as falling from on high , have been caught by the Hand , Arm , &c. by some Tenter , and remain'd a considerable time in that Posture ; and by the manner of that horrible Punishment , at this time in use among the Turks and Moors , who throw Condemn'd Persons from an high Tower stuck full of Hooks and Tenters , which catching hold of the Body in its fall , retains it there , where the Wretches must hang till either the Wound kill 's em , or they are starved to Death . Now if the whole weight of a Man's Body ( caught thus at disadvantage , and the fall besides , ) can't tear itself off when thus gaunch'd in the Air , how much less wou'd it do so when supported behind , and fastened so evenly and proportionably , by the most strong and musculous Parts thereof ? 531. Yet one some Tracks of Modesty retains . ] T is thought by many that this was no hardened Villain , but newly enter'd in his Trade . There 's one passage in the History of these Thieves , which carries some difficulty in 't . : 'T is said in S. Matthew and S. Mark , that the Thieves , in the Plural Number , revil'd our Saviour . But S. Luke gives the History as here related ; That one did it , and the other rebuk'd him . Some say , that both did it at first , but one Repented , which is a probable Solution ; but I thing there 's a better , that 't is a common Elliptical way of Speaking , with the Hebrews . Thus Saul to David , 1 Sam. 18.21 . Thou shalt this day be my Son-in-Law in one of the two . We render it undoubtedly according to the True Sence ; but 't is in the Original , by , or in the Two , a plain Instance of two us'd for one ; as in the present Case . So 't is written in the Prophets , one of the Prophets , and 20 other Instances . The bad Thief then revil'd our Saviour , the good Thief pray'd to him , and no doubt was immediately happy with him . Tho I can't think that Thief was good enough to be himself pray'd to , and have a Temple Built to his Name and Honour ; yet such a Temple , Surius says , was Erected by the Empress Helen in the Holy Land. 518. For on the Cross this Title . ] The piece of Wood whereon the Title was written , was one part of the Cross , called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Latin Titulus ; as on the contrary , the writing itself containing the Persons real or supposed Crimes , the Roman Authors call by a Greek Name Elogium , tho as we take the Word now , it seems but an odd sort of an Elogy . 682. Th' amaz'd Astrologer look'd on in Vain . ] This is a story sufficiently known , and commonly receiv'd and believ'd ; and tho I 've no need of its being really true , yet Valeat quantum valere potest . 723. The solid Pillars trembled . ] See Lib. 7. at the beginning . 727. Rent ev'n the solid Rock — Down to the trembling Center . ] It s said the Rocks rent in General ; therefore , as it shou'd seem more than one , Walker says , That of Mount Calvary , whereon our Lord suffered , cleft asunder some 2 or 3 Foot , at the place where his Cross was fasten'd , quite from one side of the Hill to the other , to be seen at this day , gaping about an Hands breadth , and the depth of it not to be sounded . But the account the Pilgrim gives on 't is very particular , and in these Words , That what he saw of it was 6 Foot and 2 Fingers in length , and about 2 Foot in breadth ; adding , that it not only reach'd down as far as the Chappel of Adam , which is in the hollow of the Rock , where he tells us , Adam's Scull was found ; ( whence the Mount called Calvary , if you 'll believe it , tho one wou'd wonder by what Ear-mark they knew his Scull from another . ) He goes on , It reaches not only thither , but lower , to the Chappel of Invention of the Cross , and thence , as he thinks , even down to Hell ; its depth being unfathomable : thus he . And tho there is something of Fable mixt with what he , and other Popish Writers deliver , yet there may be something of Truth , tho the mischief is , 't is discredited by such ill Company . And if this strange vast Rift in the solid Rock , be really true , as it appears to be by the Circumstances , methinks 't is no contemptible corroborating Circumstance for the Truth of that part of the sacred History , and those dreadful Prodigies which the Evangelists mention . 767. Of those at trembling Sinai gave the Law. ] Which was given by the Disposition of Angels . As S. Steph. Acts 7. 780. And almost leave their dread Commands undone . ] Vida , from whom I took the Hint of this beautiful Digression , goes a great deal farther , and I think too far , saying of the Angels , Opera imperfecta relinquunt . Which I soften by the Word [ almost ] . 781. Uriel before , forsook the sickly Sun. ] I think that 's his Name , whom Milton makes the Angel of the Sun ; the Name being very proper , signifying , The Light of God : Which he might be , and yet that good Fathers Fancy very agreeable , who call'd the Sun Umbra Dei ; the Shadow of God. I say he had before forsaken it , for an obvious ( Poetical ) Reason , because 't was Eclips'd . 803. Condens'd his noble Form to bulk and sight . ] According to the Platonists , Notion of the Condensation of the Angelical Vehicle , so as to make it visible ; which seems to have been believed by most of the Fathers , who make Angels have a sort of Bodies , as indeed they must have when ever they appear , and are sensible not only to our Sight , but even to our grosser Touch ; as when they laid hold on the Hand of Lot. Now Lucretius's Maxim will still hold , Tangere enim & tangi sine corpore nulla potest res ; nothing can touch and be touch'd but Body : and perhaps this is the very Essence of Body , for Tangibility and Impenetrability seem to be one and the same . But after all , what can the Deist get by this , unless he cou'd prove , these Angels were all Body , or so much as that these Bodies were Permanent ; whereas , by all we can discover of 'em from Scripture , they appear rather Ascititious and Airy : and this we are sure , that the Scripture never calls 'em Bodies , tho it does Spirits , ( which , whatever they are , can't be Bodies , unless black can be white ; ) and that , for the Comfort of every good Man , Ministring Spirits too , even since our Saviour sent forth to minister unto them who are heirs of Salvation . 1 Heb. 14. 855. This Love is Crucifi'd . ] From that famous Ejaculation of the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 875. Each of you singly worth a World and more . ] The Blood of him who is Infinite , the Blood of God , as 't is called in the Scripture , ( which must get me off for that bold Thought a little lower , The God is Dead . ) This Blood , I say , must have infinite Merits , and therefore extend beyond the value of any finite Being . The manner of whose Death see in the next 2 Lines . 884. He bow'd his Head , receive my Soul he cry'd Dear Father in thine Arms , he bow'd his Head and dy'd . ] Vida has done this incomparably well , and exprest almost as much in one Line as I have done in two ; who thus at the end of his 5 th Book , Supremumque animum , ponens caput , exhalavit . THE ARGUMENT OF THE Tenth BOOK . AFter a Discourse of the pleasure of seeing Virtue triumphant , aotwith standing all Misfortunes , and an Invocation of the Blessed SPIRITS Assistance , for the happy Conclusion of the Work. Joseph of Arimathaea is introduced going to Pilate and boldly begging the Body of our Saviour , which being granted , he repairs to the Cross and takes it thence , after a Souldier had pierced the Side with a Spear , Blood and Water flowing out of the Wound ; then bears it to his Garden , and lays it in his own Sepulchre , accompanied by the Blessed Virgin and other Friends . The Triumphs among the Devils at the Death of our Saviour : Lucifer's Speech on that occasion , ordering all the Devils to repair to Earth agen , and repossess their Oracles . While he 's in the heighth of his Exultation , our Saviour enters Hell with a Guard of Angels , and all the Devils flying at his sight , and sinking into the Lake , carries with him to Paradise some of those Persons who were lost in the Universal Deluge . The Third Day , his Soul and Body being now agen united , and he rising from the Grave , Mary Magdalen , and other Women , go to the Sepulchre to Embalm him , but find him to be gone ; and receive an account of his Resurrection , from a Vision of Angels , directing 'em to go and acquaint his Disciples with the News . Mary Magdalen stays and sees our Saviour himself , who orders her on the same Message ; on which S. Peter and S. John run to the Sepulchre , and find the Body to be gone ; but returning , can not gain lief of the rest , till our Saviour himself appears amongst them ; S. Thomas being then absent , and still incredulous . Soon after , two others , to whom our Lord discovered himself at Emmaus come in , and relate the whole Story ; which S. Thomas not yet believing , Jesus himself appears , and shewing him his Wounds , fully convinces him — Ordering all the Disciples to meet him at Tabor in Galilee , who going thither for that end , he first appears to 'em as they were Fishing on the Sea of Tiberias , where he tries S. Peter's Faith , and foretells his Martyrdom . Thence meeting many of his Followers on Mount Tabor , he orders 'em all to Jerusalem , there to take his last Farewel : Where being arriv'd , he takes them out to Bethany ; and after his last Discourse and Promise to be with them to the End of the World , the Heavenly Host appear , and Sing an Anthem , being part of the 24th Psalm , while our Saviour is Ascending ; who , just as he disappears from the Disciples , orders two Angels back to Mount-Oliver , to comfort them with the Promise of his Return ; who thereupon depart again with Ioy to Jerusalem . THE LIFE OF CHRIST : AN Heroic Poem . BOOK X. The RESVRRECTION . O How refreshing is 't , how dear a Sight , When Virtue emerges out of Clouds and Night ! To see her all her groveling Foes despise , To see the Tyrant fall and Hero rise ! True Worth survives the Grave , rude Winds the Fruit May blast , but 't is immortal in the Root . Beat on Affliction 's Billows ! 'T is in vain , The Rock will still impregnable remain ; The Storm tho' fierce , will soon or late blow o'er , And we with Shouts shall reach the happy Shore , Where our great Captain is arriv'd before . Kind Spirit , who from the dark tumult'ous Wave Didst raise a beauteous VVorld , O hear and save ! Save and direct , direct our feeble Bark , As once thou didst the weary wand'ring Ark ! Remove the Clouds , be all serene and fair Like thee , O gentle Blast of Heav'nly Air ! Let this last Voyage no rough storms molest , Then , of our dear , long-wish'd-for Port possest , We'd gladly Anchor in eternal Rest. And now true Night in the disorder'd Skies , Prepares , at her appointed Hours , to rise ; But wonders that her Task 's perform'd before , Nay blacker Veils spread all the Aether o'er : Still high in gloomy Air the Bodies stood Expos'd , and Tortur'd on th' unlucky VVood ; Tortur'd the Two , but from his spotless Breast , The Thirds bright Soul was fled to endless Rest : Nor longer cou'd the generous Ioseph bear , To see his Friends sad mangled Reliques there ; But while far off his scatter'd Household fled , Their Faith and Courage with their Master Dead : With Nicodemus , his old prudent Friend , Affraid no more , do's from the Hill descend , Where sad Spectators near the Cross they were , Boldly to beg the Body , and Inter , With silence , in his own new Sepulcher : There , if his just Request successful prove , To pay the last due Debt of Tears and Love : Thus who boast highest , first the Cause forsake , Thus Converts oft the best of Christians make . With Pious hast they both to Pilate ran , To whom , undaunted , Ioseph thus began . Brave Roman , whom our Nations Spite and Rage , Now first did in an unjust Act engage : As noble Pontius wou'd be still thought free , And only Passive in their Cruelty ; And bear to distant Ages , distant Lands His Fame , as clean and spotless as his Hands ; T' his humble Suppliants let be restor'd , The breathless dear Remains of our lov'd Lord : Nor will the Priests themselves , howe'er they rave , Urge on their Hatred , e'en beyond the Grave ; He 's cold and lifeless now , their Fear is o'er , Nor can he them or Cesar injure more : Grant then we for his Body may return , Due Honours pay , at his sad Fun'ral mourn , And sprinkle Tears and Flow'rs around his Urn. The Roman thus — Witness each sacred Pow'r , Witness the common Iove we all adore , Father of Men and Gods ; with how much Ioy I 'd him restore , how griev'd did him destroy ; Restore you your whole Friend , whom publick Spite And Rage , have robb'd of our etherial Light : Take what remains , I gladly that restore , And take my Grief that I can give no more . Their wish'd Request obtain'd , they hast away , And but to give the Donor thanks cou'd stay : The Hill surmounted soon , abrupt appear'd No more , nor more the Guards around they fear'd : Arm'd Troops and glitt'ring Helmets , dreadful bright , Projecting far away their dazling Light : " Of Murder'd Men the low lamenting Voice , " Mixt with the Murderers confused Noise They heard , yet onward went with pious hast , Thro' Crouds unarm'd or arm'd alike they past : Till to the fatal Scene of Death arriv'd , Where new Barbarities were still contriv'd ; Still new Effects of pop'lar Rage they found ; The mangled bleeding Body's on the Ground : A single Death 's too little , they 'd invent , Beyond the Cross it self , a Punishment : The Bodies must expos'd no longer stay , T' unhallow their approaching Paschal Day , And damp their festal Ioys ; new Arts they try , And with new Torments make 'em more than Dye : With pond'rous Staves and Sledges crush'd their Bones , Ecchoes the Mountain with their Strokes and Groans . The half-dead Wretches supplicate in vain For some kind Stab to ease their ling'ring Pain : Iesus alone had his meek Soul resign'd , And spar'd their Cruelty ; his Head reclin'd , On his torn Shoulders lay , enrag'd they cry'd , He had deceiv'd 'em , and too mildly Dy'd : Enrag'd , they such a disappointment found ; They e'en the senseless Carcass gore and wound : A Soldier , blind with Fury , snatch'd a Spear , Which Death on its sharp Point in vain did wear , And darts it at his Side , out springs a flood Of purest Limpid Water , joyn'd with Blood ; Ioyn'd , not confus'd , as thro' thin Crystal shine , The sparkling Drops of Gaza's noble Vine : True Types of those blest Streams which ever flow From Gods high Throne , t' enrich the World below ; Th' inestimable Sanctions of our Bliss , Those Streams which glad the Churches Paradise ; That sacred Laver , and that Banquet high , Where those who Bath and Feast shall never Die. While this transacting , Ioseph thither came , And strait ascends the Tree — ( Love knows no Shame ; ) Himself ascends , and from th' accursed Wood Takes his dead Friend , cover'd with Wounds and Blood , And to his own fair Garden sadly bore , Where oft his lov'd Disciples met before ; Then , near the Tomb lay down their precious Load , The wond'rous Reliques of a suff'ring God. Hither , bright Heav'nly Youths , O hither bring , * The Glories of your own eternal Spring ! Of ev'ry Flow'r that in fair Eden grows , The dying Hero's funeral Pomp compose , Mix'd with Engeddi's Spice , and Sharon's Rose ; * And when you all your Sweets have round him spread , Tho' ne'er till this sad Hour , a Tear you shed , Weep , O Immortals ! Weep ! your Lord is Dead . Or if you still refuse your courteous Aid , We 'll ask no more , for see the Heav'nly Maid ; The Virgin-Mother can that Office do , With as much Grace and Purity as you . On the hard Rock behold her seated there ! Whilst all her sad Companions rend the Air With loud Laments , the Hills repeat their Cries , She only silent , her exhausted Eyes , Have not one precious Drop , one single Tear ; Her Grief so decent , shou'd she but appear In Publick , all the World wou'd Mourning wear . * Silent , and still , as deepest Waters flow , What Breast but hers cou'd hold the mighty Woe ? She saw his Soul from his pale Body fled , She saw her Hope , her Life , her Saviour dead ; Her wond'rous Son , no Pangs at his first Breath , * But ah ! they 're more than doubl'd at his Death : In her sad Arms , he all-a-Carcass lies , Deaths heavy Iron Slumber seals his Eyes ; His Eyes fast clos'd , altho' his Wounds gape wide , Those Wounds which rend his Feet , his Hands , his Side ; She Kisses both , while her Companions tear , With loud Complaints , their Garments and their Hair ; Scarce are they by the Men at length restrain'd , Who not their own unruly Tears command : To his pale Corps the last due Honours pay , And in the Marble Vault lamenting lay ; And dewy Night descending , leave the Tomb , Conducting safely the great Mourner home . Mean while the World a gen'ral Grief exprest , All Natures Family in Mourning drest : Silent and sad , or in soft Sighs complain'd , Nay Heav'n it self scarce undisturb'd remain'd : In Hell alone was Ioy and curst Delight , Our Happiness their Woe , our Day their Night : Scarce such wild general Revels there were known , When their black Prince did the first Man dethrone , And almost made a second World their own : The Pandaemonium fills , the Iron Gate * Is throng'd with many a Sooty Potentate : Blasphemous Moloch , Satan , Belial , Baal , And lustful Asmodai , part go , part crawl On long Serpentine Folds , as erst they fell ; * Now drest in all the ugly Forms of Hell : High in the midst , dire Lucifer ascends His glowing Throne , a frightful Guard of Fiends Flock round , the boldest Spirits who with him fell , And make a Pomp worthy the Prince of Hell : Some Signs of what he was he still retain'd , A few weak Rays of gloomy Light remain'd ; Which a faint glimm'ring sort of Twylight made , I' th' ugly Horror of th' infernal Shade : His Pow'r not less , tho' by high Heav'n confin'd , And strong eternal Chains the Rebel bind ; Were he let loose , and no new Thunder hurl'd , He 'd quickly into Atoms crush the World ; As now he is , his haughty Eyes express The highest Ill , Majestick Wickedness ; Great without Good , as Earthly Tyrants are , Who Hells black Brand , not Heav'ns bright Image wear ; Most Servile , yet Imperious , Proud , yet Base , A wicked Ioy glares thro' his dusky Face ; Transports he do's amidst his Torments feel , And shows some mighty mischiefs on the Wheel : " Thus the French Lucifer , his dear Allie , " Who still maintains his War against the Sky , " Thus great appears , in Blood and Murders crown'd ; " As many black Destroyers wait around " His Pestilential Throne , for Orders wait , " To scatter Mischief and unerring Fate . Thus he , thus Hells proud King in Flames array'd , Who having all his own sad World survey'd , He thus began — Dominions , Thrones and Pow'rs ! Possessors once of half Heav'ns Crystal Tow'rs , Which had Fate smil'd , long since had all been ours : And Fate , not Valour crush'd us , for we 're still Unconquer'd in our own Almighty Will ; What since against its Tyranny we 've done , You know it , and we need not Blush to own ; How we that sordid Piece of dirty Clay , Whom our more high-born Minds disdain'd t' obey ; For whom the beauteous World above was made , A Heav'n to our uncomfortable Shade , Have , by an easie Stratagem , betray'd : Did our hard Foe 's wise VVorkmanship disgrace , And in one Moment Murder'd all their Race : 'T is true they Mercy found , tho' we had none , Who scorn like Man , to kneel and lick his Throne ; No — Since so bravely once we took the Field , Now , for another Heav'n we wou'd not yield ; Who , more than half his World e'er since possest , He the poor Iews , and we had all the rest ; More Priests , more Oracles ; nay even there , In his lov'd Land , ours was the largest share ; To us his own proud Kings for Counsel come , And Endor speaks when sacred Shilo's dumb . 'T is true , his dreaming Prophets did foretel , In many a mystick Type and Oracle , The ruines of the World agen shou'd rise , Th' eternal Word descending from the Sky's In mortal Form — Ours was too mean and base ; A Curse on him and all that sordid Race ! To drive us from our Conquer'd Kingdoms , where We sally out , and tast the lightsom Air , From these sad Realms ; nay tho' we cannot fear A further Blow , pursue and chain us here : Revolving deep , I guest that Age was near ; And when the late great Hebrew Prophet came , Whose Birth , whose Life , whose Miracles and Fame Have fill'd the World , from whom our Legions fled At his dread Word , his Word which rais'd the Dead , Chas'd every stubborn Pain , and strong Disease , Rebuk'd the Winds , and still'd the raging Seas ; When he did thus to th' wond'ring World appear , I for our State almost began to fear ; To fear our Empire now was doom'd to fall ; Him Saviour , him the Iews Messiah call , And wou'd have Crown'd their King — Him first I try'd , You know th' Event , with all the Baits of Pride ; All that the Earth , of Wealth or Pleasure , yields , Rich Afric's Sands , or Europe's fertile Fields ; Luxurious Asia's tempting Charms were shown , * And all the hidden Sweets of Worlds unknown : Whatever Nature made of Fair and Good ; But all in vain , Impregnable he stood : Not so his Friend , whom Fear or Gold o'erpow'rs At first Assault — ( Th' High Priest before was ours ) The Wretch who late came here , like those above ; We Traytors hate , tho' we the Treason love — How e'er at length we 're safe , our Fear is o'er ; The mighty Prince will drive us now no more ! I saw the Heir of Heav'n expos'd on high , The Cross his Throne , I saw th' Immortal Die ; For such his Flatt'rers call'd him — Now they run To shelt'ring Shades , and flie , like us , the Sun ; Tho' little need — He fled himself from them And angry Heav'n on our Ierusalem Look'd Frowning down ; e'en let it now Frown on , What 's past is Fate , the mighty Work is done ; Our Conqu'rer now may mourn his Conquer'd Son : On all the tott'ring World may Vengeance take , At which we 'll smile , but can't what 's past unmake ; That only is beyond his boasted Pow'r , Too feeble to recall one fleeting Hour : Losers may speak — Let the Creation low'r ; Let Thunder rend the Poles , the Center shake , And sink us deeper in our dreadful Lake ; Yet still we 'll Revel here ; let Envy stay Her eating Cares , and know no Grief to day ! E'en She shall smile , her greatest Foe is Dead ; Let bashful Error raise her Hydra-head , She and my own dear Discord , lately fled From the great Prophet's Words and Heav'nly Air ! Let 'em with all their snakey Train prepare For Earth agen , and our new Conquests tell To every holy Fane and Oracle ; To all the Daemons that in Aether rove , From Delphos sacred Rock to wise Dodona's Grove . * Tell 'em — But there his Speech abruptly ends ; Confus'd , he from his Iron Throne descends : For wide away thro' his own darksom Cell , He saw strange Light , he saw an Heav'n in Hell ; The Walls , the Gates are down , and Death and Sin , * Thro' the new horrid Breach , came tumbling in ; Their Conqu'ror after who the Blow had given ; 'T was he himself , th' Illustrious Heir of Heav'n , Iesus the God — 'T was he — A Guard of warlike Angels stands Around with kindled Thunders in their Hands : Tho' more his Sight the Rebels did surprize , He wears far fiercer Thunders in his Eyes : Too well his Eyes , too well his Arm they knew , They oft before had seen and felt 'em too : First did their trembling King the Firm forsake , And headlong he plunges in the broad Lake ; * Innumerable Regions after run , New Hells they seek , the Lamb 's fierce Wrath to shun ; At once they fall , and from the Rivage steep , Strike thro' the Bosom of th' unbounded Deep ; I' th' rolling liquid Flame wide Circles make , Soft murmurs the black boyling Brimstone Lake . So when from the fair Banks of Silver Poe , Far off , a Flight of trembling Mallards know , The Royal Eagle their unequal Foe ; Darting like his own Thunder thro' the Air , They , carri'd on the swifter Wings of Fear , Strike headlong thro' the Stream , and disappear . The Fiends on Earth too felt the fatal Blow , And quickly sympathize with those below ; And , as of old from Heav'ns high Wall they fall , Now drop from each forsaken Oracle ; Thick as Autumnal Leaves the Valleys spread , E'er shiv'ring Winter shows its palsy'd Head : Lamenting Sounds are heard , they take their flight , Wide-wandring in their own Eternal Night : Thus does at last the Woman's Off-spring tread , Triumphant , o'er the hissing Serpent's Head : And thus Captivity he Captive led . The guilty trembling Iaylors puts to flight , Exposing their dark Cells to hated Light ; * From the old greedy Lion wrests his Prey , Which long condemn'd in those sad Mansions lay ; And with him back reduc'd to cheerful Day . How welcom their Deliverer appears , To the old Pris'ners of Two thousand Years , * Who in the Universal Deluge fell , Thro' gaping Earth's wide Ruins swept to Hell : The Graves first Fruits , a joyful Troop they rise , Regain the now almost forgotten Skies , And wait their Saviour into Paradise . With him agen , Sweet Muse , to Earth return , Where his sad Death his Friends , mistaken , mourn ; His Death who cannot die , or if before , He his Clay-house forsook , can die no more : His Body now Spiritual and refin'd , A fit Companion for so pure a Mind ; Active and agile , prest and ready 't stands , As swift as Thought t' obey the Soul's commands ; Like that it moves , and in a moment flies , From East to West , from Earth to Paradise . * This knew not they , who yet lamenting were , And lost in stupid Sorrow and Despair ; Forgot the Promise of his sure return , And , without either Faith or Hope they mourn ; Sad was the Feast to them , no cheerful Ray It wore , as sad the Night that clos'd the Day : With kinder Omens the third Morn appears , The happy Morning doom'd to dry their Tears . " Kind Phosphor bring the Day , why this Delay , " Iesus is rising — Phosphor bring the Day ! Hast his dull Steeds , for if he longer stay , Another Sun will rise , a Sun so bright , The World no more will need his weaker Light. Earlier than he fair Magdalena rose , And to the Tomb with Spice and Unguents goes , Him to embalm who no Corruption knew ; The same officious kindness thither drew Her weeping Friends , who tho' their Fear was strong , Their Love was more ; sad Tales the Way prolong , As cheerful shorten , tho' at last they come To th' steep Ascent , the Garden and the Tomb , Not far remov'd before , but a new Fear , And crowding anxious Thoughts surpriz'd 'em here : Not yet secure the doubtful Iews they heard , As Guilt is still suspicious , plac'd a Guard Around the Sepulchre , a Seal secur'd The pond'rous Stone their mighty Foe immur'd ; Nor think yet safe or deep enough he lies , For they too heard , he the third Day wou'd rise , Whose pow'rful Word had others rais'd ; nor yet , Can they the wond'rous Lazarus forget , Or Naim's twice-born Youth . — Their Fear not vain . Nor longer Hades cou'd his Soul retain : A Conqu'ror thence he rose , where late he fell , And drags in Triumph after Death and Hell : He did , he came — All Nature must obey Its Sovereign Lord ; he will'd the Stone away : * Tho' all around officious Angels stay'd , For Pomp , not Service there , nor needs their A●d . Iesus is risen , Triumphal Anthems sing : Thus from dead Winter mounts the sprightly Spring ; Thus does the Sun from Night's black Shades return , And thus the single Bird wings from th' Arabian Urn : * Jesus is risen ; he 'll the World restore , Awake ye Dead ! dull Sinners sleep no more ! In Pleasures soft Enchantments slumb'ring deep , Or Sleep no more , or else for ever sleep ! But tho' himself he 's gone , his tender care Still left two bright Attendant Angels there ; Those early pious Pilgrims to console , Who with mistaken Tears his Loss condole : Their trembling Feet no sooner had they set I' th' Garden Walks , but they new Wonders met ; The Earth too trembled where so late he lay , And Nature's self seem'd more affraid than they : And lo ! the beauteous bashful Clouds divide , And rev'rently stand off on either side ; As at th' approach of Earthly Majesty , A living Lane is made till all the Pomp go by : And lo ! a heavenly Youth does downward move , The loveliest Form in all the Realms of Love ; From the Caves mouth he rolls the mighty Stone , From whence before our conq'ring Lord was gone , He rolls it , and triumphant sits thereon : The Roman Guards , nor were they us'd to fear , Their Stations held , till the bright Form was near ; Fain , impious wou'd resistance make , and fain They would have drawn their Swords , but strove in vain Against th' unequal Foe , in vain they rear Their useless Piles , suspended in the Air ; * Their Hands , their Souls disarm'd they quickly found , They fall , their Armour clanks against the Ground : * To the soft Sex more calmly did appear , Dress'd in a milder and less warlike Air , The heav'nly Youth — You have no need to fear : We in your Cause engage with all our Pow'rs ; I know you seek your suffring Lord and ours ; Too late ; alas ! You seek him here , he said , Him who for ever lives , among the Dead . Dry your vain Tears , nor longer him deplore , Your mighty Saviour lives to die no more ! 'T is the third Day , he promis'd then to rise , Nor cou'd deceive — Look in and trust your Eyes ! See where he by your selves was laid , see there The Linnen , and the empty Sepulchre : Be you the first Apostles , quickly go , And to th' Eleven the happy Tidings show . With Ioy and mingled Fear they hast away , All but fair Magdalen , resolv'd to stay , If possible her much lov'd Lord to find , And with his : presence ease her anxious Mind ; Her Mind , which struggling Thoughts like Earthquakes move , Tortur'd at once with Hope ▪ and Doubt , and Love ; An Angel's witness she cou'd scarce receive , 'T was too good News she thought , nor dar'd believe : Musing she fix'd her Eyes upon the Ground , Till wak'd by ' sudden Noise , and turning round , She saw , or thought she saw , the Gard'ner near , And thus abrupt with many a Sigh and Tear Accosts him — Sir , if you 've born him hence , The poor Remains of murder'd Innocence ; My last just Tears and Sighs are yet unpaid , O tell ▪ of Pity tell me where he 's laid ; Where I — The God himself no more cou'd bear , 'T was He himself ; bright shone th' enlighten'd Air Around his Sacred Head , the God she knew , The R●●urrection . And at his Feet her self in Transports threw ; The crowding Ioy 's too vast to be exprest : Master — She crys , and spoke in Looks the rest : He mild repels her with his radiant Eyes , And adds — There 's yet no time for Extasies . To his dear Brethren , still he held 'em dear , Tho' poorly sunk in Unbelief and Fear ; He bids her strait the happy Tidings bear , Then glides unseen away in trackless Air. She came and told , th' Apostles ne'er the more Believe , incredulous as she before ; Day-dreams , by sickly female Fancies made They thought it all , or some delusive Shade ; And yet alarm'd with the repeated News , Their Wonder pay where they their Faith refuse . The lov'd Disciple did attention lend , The most concern'd as he was most his Friend . Cephas with him , who rais'd from his late fall , In Faith and Courage now outstrips them all : Thus broken Bones , by skilful Artists drest And set agen , grow stronger than the rest : This his warm Zeal , and that his Friendship bear In a few Moments to the Sepulchre ; Entring surpriz'd , they nothing there cou'd find , Nothing , besides the Linnen left behind , The Spice with which the Iews embalm their dead , And blood-stain'd Napkin from his Sacred Head In decent Folds laid by , asunder plac'd , A work confessing , neither Fear nor Hast : They saw believing , now no longer mourn His Death , but joyful to the rest return ; Return with speed , but gain no credit there , For all was fill'd with Terror and Despair ; Black sullen Grief hung o'er 'em , all was Night , Without one smiling Gleam of Hope or Light : Their Sun was set , can they too much deplore ? Was set in Death's dark Shades to rise no more . * The Doors were shut , lest the malicious Iews , Shou'd them , as late they did their Lord , accuse Of Crimes unknown , all still and silent were , No Sounds but Sighs , which gently mov'd the Air ; No Light , but one weak Tapers glimm'ring Ray , And that too hid , lest that shou'd them betray . When Loe ! the God himself , ( mirac'lous Sight ! ) The God himself , in his own Lambent light Adorn'd , ' i th' midst appears , his Shape , his Dress , His more than mortal Meen , the God confess ; Divinely did he look , divinely move , His Voice divine , 't was only Peace and Love ; His wond'rous Voice , which Light and Life convey'd , Like that first Word by which the World he made : Thorough their secret Soul 't was swiftly sent , And struck new Beams of Ioy where e'er it went ; Then mildly chides their Unbelief and Fear , Such kind Reproofs who would not gladly hear ? Shows 'em those glorious Wounds , the Nails and Spear Had lately made , and further to compleat Their Faith , of their poor Fare he deigns to eat : Thus banish'd all their Sorrows , all their Tears ; Once more salutes with Peace , and disappears . Thomas as chanc'd was absent , whether Fear , Or only Bus'ness , 't was detain'd him there ; How great his Loss the while , ( " scarce less they lose " Who kindly bid , ungratefully refuse " To meet their Saviour at the Churches Feast ) In vain he is assur'd by all the rest Of the glad Tidings ; him they entertain , With the late Visions wond'rous Scenes in vain , Him doubting Cephas chides , and does declare , With Warmth and Zeal , what all cou'd witness there : No more , he cries , he did , he did appear , I saw him , with these Eyes I saw him here , Here in this Place , where if my Sense is true , He as distinctly spake , as I to you : We saw , we heard him all — You must forgive , If what 's incredible I can't believe , Says the weak Saint ; but whilst he thus replies , In rushes Cleophas , a glad surprize Which seal'd his Lips , spoke loudly in his Eyes : His Feet awhile his Breath and Voice outran , When both recover'd were , he thus began . He lives , he lives — Grief vanish ! Cares away ! Our much lov'd Master lives — This happy Day , We saw him both — He can confirm the same ! And his Companion shows who with him came ; Who did with Vows the Sacred Truths attest : And thus , by all desir'd , relates the rest . As tost 'twixt less'ning Hope and faithful Fear , And weary grown with those sad Objects here , Which but reviv'd our loss ; we did forsake This guilty Town , and a short Iourney make To neighb'ring Emmaus — You know it all , Seated beneath an easie Mountains fall ; When we almost had reach'd the Goal design'd , Scarce half our little Journey now behind ; To Ba'al-Perazim come we thence descry , To th' left the House of aged Zachary , The Baptists happy Sire ; no sooner seen , But new tormenting Thoughts came stealing in : What attestation this great Prophet gave Our greater Lord by Iordans Sacred Wave ; How neither cou'd their shining Virtues save : Both just and good , and Innocent in vain ; By Herod this , and that by Pilate slain . With various Talk we thus beguil'd th' Ascent , Meas'ring each step with Tears — As on we went An unknown Trav'ller join'd us , whom we guest , Some Proselyte returning from the Feast ; At whose approach in vain we dry'd our Eyes , Since faster still new stubborn Streams arise ; He saw , and thus began — If 't were not rude , A Stranger , in your private Thoughts t' intrude ; I 'd ask from whence this Tide of Passion flows , Which does , against your Will it self disclose , Since Sorrow when divided , weaker grows ? Stranger indeed ! my Sighing Friend replies , Who have not heard the Cause , from all our Eyes Was this just Tribute drawn — And can it be ? Know you not yet our Elders Cruelty , And our great Master's Fate ? such Wonders shown , To what dark Corner is his Name unknown , In our Ierusalem ? such none before No Man cou'd e'er perform — We thought him more ; Thought him the wondrous promis'd Prince foretold , So oft in holy Oracles of old : The great Messiah he , the Christ of God , To bruise the Nations with his Iron Rod ; And if not He , sure Israel ne'r will find , A Prince more just , to nobler Deeds inclin'd ; More mild and good , and merciful and kind . But Ah! by our false flatt'ring hopes misled , Too late we 're undeceiv'd , and mourn him dead . Judge if we 've Reason ! — He 'd no longer bear Our Blasphemies , but thus reprov'd , severe : Mistaken Men ! your Minds immerst in Night , * Without one cheerful Beam of heavenly Light ! And was not this by the Divine foresight Known , and dispos'd for many Ages since ; Was not Messiah still a suff'ring Prince Describ'd ? Did not this Truth the Prophets tell , In many a mystic Type and Oracle ? That the Eternal Father did ordain , His Son to suffer-first , and then to Reign ; Why else from faithful Abraham's Bosom , why Was his lov'd only Isaac drawn to die ? Why was he offer'd too on Calvary ? * What meant the Paschal Lamb , and wherefore dies Th' innocent Herd , a daily Sacrifice ? The Brazen Serpent Moses did prepare , Nail'd to the Pole , and lifted high ' i th' Air ; Which ease to every wounded Wretch did give , They turn their half-clos'd Eyes , and look and live . What that ? What many a mighty Shadow more , What all the Wounds the Royal Prophet bore ; What Truths dark folded in the Psalms and Law ; What wond'rous Visions lofty Esay saw , Th' Evangelizing Prophet , full and clear ; Scarce Prophesies , but Histories you hear , When he is read ; now Iesse's noble Stem , And then the Prince of Peace's Diadem ; And Purple Royal Robes deciph'ring plain , Not bought from Tyre , but dy'd in nobler Grain , His own pure Blood , abus'd , contemn'd , betray'd , For all Mankind a sinless Victim made ; Thus see him there triumphing ! see him come From Bozra's lofty Rock a bleeding Conqueror home ! While thus he spake , Truth 's warm and chearful Ray Glides thro' our ravish'd Souls , our Grief or Way We now no longer mind , nor stooping Day , Which e'er it does to th' under-World descend , Conducts us to our little Iourny's end : He wou'd have further gone , we both intreat , He 'd not disdain our humble Country Seat That Night to grace , and our poor Fare to eat : He mildly grants , we enter'd and refresh'd Our weary Limbs with grateful Food and Rest : Such Cates as our small Village did afford , Were spread upon the Hospitable Board ; We seated too , he blest and brake the Bread , When lo , the envious Cloud o' th' sudden fled , Discov'ring well-known Glories round his Head : Iesus ! 't was He — Our lost lamented Lord : Thrown at his Feet , we trembled and ador'd : For our officious Kindness he 'd not stay , But glides unseen in secret Shades away . You happy Souls ! who feed on Angels Fare , No wonder if you meet your Master there : Let Prodigals and Swine on Husks be fed , Iesus will still be known in breaking Bread. But all in vain they these new Wonders tell , The Didymaean still's an Infidel : Argues and asks — Why yet he never stay'd , But always vanish'd like a fleeting Shade ? No , he 's resolv'd — Nothing shall him persuade , But Demonstration evident and clear : Unless , says he , my self I saw him here ; Saw with these Eyes those Wounds of which he dy'd , And with these Hands touch'd e'en his Hand and Side ; I still shall think you but your selves deceive Or me , and neither can nor will believe : He said , — They wondring , once agen behold The Room all delug'd with Etherial Gold : Clear Waves of Glory g●ld th' illumin'd Air , A Flood of Lambent Light , and Iesus there : His Sacred Wounds the Source from whence it flow'd , Prodigal now of Light , as once of Blood. All kneel'd , adoring , — Thomas only stands , Till forth he gently reach'd his wounded Hands , And shows the Nails rude Prints , which yet abide In glorious Scars ; shows him his mangled Side : Le ts him e'en all his own bold wish receive , And mildly asks him , if he 'll yet believe ? Low at his Feet himself he throws t' adore — My Lord ! My God! nor had he room for more , He ravish'd , crys , — him gently Iesus rais'd , And blest , tho' more their nobler Faith he prais'd . Who to the Churches witness credit give , Without their Sences grosser Aid believe , Nor shall that want : he bids 'em all repair With speed to Galilee , and meet him there . On Tabor's holy Mount , where once before , The blest above did their blest Lord adore : Gives him his Sacred Word agen t' appear , Strengthen their Faith , and show new Wonders here . In Peace and Ioy they from the Feast return To meet their Lord , whom now no more they mourn , Nor idly wait , no more by Wonders fed ; With honest Pain they earn their welcom Bread. * As chanc'd upon a dark and silent Night , Good Peter his Companions did invite The heedless Fish in Flaxen-Toils to take , Royal Tiberias ! on thy neighb'ring Lake : They go , to fruitless Pain themselves expose , Till the next melancholy Morn arose ; Whose Light did on the ●ounding Shore disclose A Person of a Stature , Face and Dress Unknown — He hales , and asks 'em what success The Night had brought ? They Sighing , None reply'd ; Be ruled by me then , Mates , for once , he cry'd , And try the Right , for that 's the luckier Side ! Where , if I not mistake , a Shoal remain , Which soon will richly recompence your Pain : His kind Advice they follow strait , and caught , As once before , a vast , a wond'rous Draught ; Not their united Strength cou'd lift it o'er , Compell'd to drag their num'rous Prey ashore ; When now their Net with much ado , they 'd tow'd , Their little Bark half sunk beneath the Load , Nearer the Land ; the lov'd Disciple cries 'T is He , 't is He — So sharp are Friendships Eyes : 'T is our lov'd Lord — Th' Alarm good Peter takes , And cross the Waves a wond'rous Voyage makes ; The liquid Marble solid Footsteps gave , He runs , nor dips his Feet beneath the Wave . * He first arrives upon the Oozy shore , And humbly does his well-known Lord adore : He first , the other Ten not far behind , Who ready on the Sand a Banquet find ; By some officious Angel there 't was laid , To show their Master did not need their Aid ; Stretch'd on the Beach they here themselves refresh , With Ioy they eat , and the kind Giver bless . And now when their mirac'lous Feast was o'er , Refresh'd by that , but by their Master more , They gaz'd , for Fear their Eyes shou'd them deceive , And Ioy wou'd hardly let 'em yet believe . Chiefly good Cephas , who so oft deny'd That Lord , for whom we wou'd have oftner dy'd : Whose honest Zeal so far his Faith outran ; To whom , severely mild , the God began ; The God yet veil'd ' i th' humble Form of Man : Thou whose warm Zeal cou'd Death 's worst shape out-brave , And without sinking tread the slipp'ry Wave ; Say as thou woud'st thy Heart to Heav'n approve , If more than these thou dost thy Master love ? To whom he thus — Nor dare I , who so little Love have shown , Or question theirs , or once commend my own ; But how I love , let me no Witness be , For Lord ! thou know'st , and I appeal to Thee ! Then Feed my Lambs ! our Saviour strait reply'd , In Pastures green by some still Water's side : The self-same Question was repeated o'er , And had the self-same Answer as before ; Nor must these two without a Third suffice , For thrice he must be try'd , who thrice denies : Who tortur'd with ingenuous Grief and Pain Thus to be question'd , thus returns again . O why , thou who so well dost all things know , Must I a Task so cruel undergo ? How much I love , let me no Witness be , For , Lord , thou know'st , and I appeal to Thee ! Then feed my Lambs ! our Saviour strait reply'd , In Pastures green , by some still Water's side : Now , while thou may'st , defend the sacred Fold , For Time apace rolls on , and thou grow'st old : Some Lustres since thy Youth was firm and strong , And thou thy self all Vigorous and Young ; Then free as Air , thy self alone coud'st bind , And Men as soon might track the wand'ring Wind : But when old Age with palsy'd steps draws near , And warns thee thou must stay no longer here ; Then the rude Soldier shall with churlish Bands , Secure thy wither'd Arms and trembling Hands , And thee unto that fatal Place convey , Whence struggling Nature fain wou'd shrink away : I warn thee well , nor unprovided be , But when I call , prepare to follow me ! He said , nor longer on the Shore wou'd stay , But to fair Tabor's Mountain leads the way : * There to a num'rous Troop of Friends appears , Confirms their Faith , and dissipates their Fears : Instructs in his bless'd Law each wav'ring Mind , And warns of all the Dangers yet behind ; Assures of constant Aid against their Foes , Assures once more , e'er he t' his Father goes , He 'll visit them ; e'er him high Heav'n receive , Till the last Day , then take his final Leave . With Peace dismist , their steps they backward bend , And at fair Solyma their Lord attend ; For his approach their pious Minds prepare , With ardent Wishes , holy Hymns and Pray'r : While this bless'd Work the Infant Church employs , He comes , and with him all his Train of Ioys ; Then , with his little Troop of happy Friends , Forsakes the Town , the neighb'ring Hill ascends , The lovely Bethany ! for ever leaves Thee , sweet Gethsemane ! from both receives Still new supplies to fill his humble Train ; Till from the Top they saw the distant Plain , O'er whose smooth Bosom murm'ring Kidron ran ; When thus the Saviour of the World began . My Father calls , and I must shortly go , — Farewel , you dear Companions of my Woe ! Me Heav'n must till the last Great Day receive , Peace is the Legacy I with you leave : — Be that the Mark of mine ! by that alone My little Flock shall from the World be known : Galless as Doves , but wise as Serpents too ; As my great Father me , so send I you : All Pow'r in Heav'n and Earth his Word secures To his lov'd suff'ring Son — The same be yours : To Censure those who my soft Yoke refuse , And both in Earth and Heav'n to bind and loose ! Go then to what e'er distant Corners hurl'd , Go in my Name and Proselyte the VVorld ! Mine and my Father's Name , for we are One , And that bless'd Spirit 's from him and from the Son Eternally proceeding ; boldly go , As far as Land is fix'd , or Waters flow ; Till utmost East your Lord their Saviour style , Till utmost West , " e'en Albion's stubborn Isle ; Where still new VVorlds shall wait you yet conceal'd , In Times revolving Race to be reveal'd : Those who your Words believe , and mine obey , Let Sacred Water wash their Sins away ; Those happy Souls who thus for Heav'n prepare , Shall , when I come Triumphing , enter there ; While those who Mercy scorn , ah hapless Race ! For whom I dy'd in vain , and purchas'd Grace From my forgiving Father ; those must go , The choice their own , to endless VVorlds of VVoe : Nor will I you without Credentials send , Angels shall guard , and Miracles attend ; Which shall the stubborn VVorld so far surprize , They must believe , if they 'll believe their Eyes : For when the blessed Paraclete shall fall , * And with high Pow'r from Heav'n inspire you all ; ( Nor , if at fam'd Ierusalem you stay And wait his Pleasure , will he long delay : ) What Signs , what mighty VVonders shall you do ? How much shall you your selves be chang'd from you ? All Tongues , and more than all , at Babel , known , Shall then be yours , familiar as your own : You shall the Thoughts of many Hearts reveal ? Your Touch , your Word , your very Shade shall heal ? Those Fiends late driv'n from some false Oracle , Yet here , shall envy those who lower fell , And from your Words seek shelter e'en in Hell. Nor only They themselves shall conquer'd find , But every Ill with which they plague Mankind : Th' auxiliary Mischiefs they employ , To make e'en Nature Nature's self destroy : Blue Poisons harmless thro' your Veins shall flow , Vipers and Asps innoxious VVorms shall grow ; In Teeth or Sting , no dreadful Venom found , E'en he whose Eyes shoot Death so proudly crown'd ; * Tam'd by your Touch , disarm'd , shall brush the Ground , Nor of your Safety when I 'm gone , despair , I 'll still be with you , for I 'm every where : Be with you to protect , sustain , defend , Till this frail VVorld , but not my kindness end ; Till each reviving Dust forsakes its Urn , And in the Clouds you see your Lord return . He said , when lo ! a trembling Purple Light , The Olive-bearing Mountains proudest height Began to gild , and as it farther spread , Each lofty Cedar bends his leafy Head ; Each humble Palm below too seem'd to fear , And all confess'd something Divine was near : The 〈…〉 to Aloft . 〈◊〉 to his Father 〈…〉 And Triumph in his 〈◊〉 Soft Music 's heard from a far distant Cloud Descending slow , still more distinct and loud , As by Degrees it still approach'd more nigh ; Then warlike Trumpets eccho round the Sky , Triumphal Notes and Sounds of Victory ; Mixt with the melting Harp , and these among Was plainly heard some Noble Festal Song : Alternatively thus they sung and play'd , The Words a King , the Tune an Angel made . The Angels below . PRepare ! Prepare you glitt'ring Orbs above ! At decent distance roll away ! Let onely purest Ether stay ! Let envious Clouds remove ! All the bright Guards his Way prepare ! Sweep with your Purple Wings the Air ! The King of Glory 's entring there ! The Angels above . SAY you ! for surely you must know , Say you who keep perpetual Guard below , What God , what Hero is 't you bring ; What wond'rous King ? The Angels below . 'T IS He who lately Triumph'd o'er the Grave ; Who drags the King of Pride along , With ease the stronger binds the Strong , And Death and Hell his Slave ! Whom all the heav'nly Warriors sing , Their Trophies to his Footstool bring ; The Conq'ring God , the wond'rous King ! While thus they Hymning wait , he mounts alone , * Nor needs their Pow'r , he 's greater of his own ; All impious Doubts for ever to prevent , Ascending slow , and stopping as he went ; Till , when he our dull Earth's attraction leaves , Him there , for State , a radiant Cloud receives : Swifter than Thought did his bright Chariot move , And bore him to th' expecting Crowd above : Innumerable Hosts their Leader wait , Drawn out before Heav'ns Adamantine Gate ; From East to West their glitt'ring Squadrons shine , And cross the Gulph compos'd a glorious Line : He comes — At his approach a Shout is giv'n , A Shout which shook th' Eternal Walls of Heav'n : Not all the Pomp of this Triumphal Show , How much , much more than we poor Mortals know , Made him forget those Friends he left below ; With Ioy and Wonder rapt he left 'em there , They kneel , and after gaze in trackless Air : But e'er the Everlasting Gates divide , And Him from them , not them from Him deny'd ; In Glory plac'd by his great Father's Side , One Look he gave , which wonted Love exprest , And sends two Angels down to tell the rest : Tell 'em their Lord who did to Heav'n ascend , Commands they should their fruitless gazing end ; Nor gaze in vain , nor Him as vainly mourn , Whom in the Clouds they 'd see agen return To judge the trembling World , nor judge alone , They all th' Assessors on his mighty Throne : When the last Fire to Atoms shou'd disperse , This beauteous Poem of the Universe ; Which heav'nly Art far lovelier will restore , * When Death and Time it self shall be no more . THE END . NOTES ON The LIFE of CHRIST . BOOK X. 133. SHou'd she but appear — In Public , all the World wou'd Mourning wear . ] Something like that Thought of Mr. Cowley's : Ah charming Maid ! let not ill Fortune see The Livery that thy Sorrow wears , Or know the Beauty of thy tears , Last she shou'd come and Dress herself as thee . 139. No Pangs at his mirac'lous Birth . ] So 't was generally conceiv'd and believ'd , by most of the Antients , which is enough to vindicate the Propriety of the Expression . 163. The Pandaemonium fills . ] Every one that has read Milton may remember 't is his Word . 167. In long Serpentine Folds . ] See Milton's admirable Description of the Devils turning into Serpents , in his Paradise Lost : This , and much that follows , supposing his Notions there . 247. Luxurious Asia 's tempting Charms have shown . ] The Liberty of Concubinage ; the Pleasantness , and Riches , and Manners of those Countrys , sufficiently warrant the Epither I here give the Asiatics . 283. From Delphos 's sacred Rock to Wise Dodona 's Grove . ] Delphos , says the Scholiast upon Homer , was first called the Parnassian Grove , then Python , a●terwards Delphis . Strabo says , the City was called Delphos , the Temple Pytho , and the Priest Pythia ; tho Ptolomy and Erasmus , make Pythia and Delphos two Cities distinct from each other : Dionysius seems to make Delphos the proper Name of the Serpent Python , whom Apollo kill'd in the neighbouring Country . V. 442. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Where is the Spire , or Train of the Dragon Delphis ? Homer calls this City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stony or Rocky Pytho ; and accordingly , 't is here stil'd Delphos sacred Rock . For Dodona's Grove , as famous for Oracles of Old , as a Book since writ by that Name , has been thought for Prophesies , it was so called from the Country wherein it was seated . It s Name , learned Men generally agree , to be derived from Dodanim , the Fourth Son of Iavan ; ( whence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ) as he of Iaphet , the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Here was the City of Dodone , and the Temple of Iupiter Dodonaeus , plac'd , its probable , in that famous Grove of the same Name ; tho some lessen this Grove into a single Oak : So the Poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to require an answer from the Oak of Iupiter . In this Tree , or Trees , where it seems hung a parcel of Brazen Vessels , or sort of Bells , which made a noise when mov'd by the Wind ; and perhaps this was all the Vocality of that famous Oracle ; tho we are not to question , but the Attendants on the Temple , very well understood that Language . 300. And headlong he plunges in the broad Lake . ] I know not whether I had need inform my Reader , that I chuse to make the Cadency of this Verse thus abrupt , to express my Sence the more lively ; as I 've done Lib 3. in that , On Surges tumultuous agen we rise . In imitation of many such in Virgil ; and that of Cowley among others , in which he himself instances ; Down a steep Precipice , deep , adown he casts 'em all . 330. To the old Pris'ners of 2000 Years — Who in the Universal Deluge fell , &c. ] This is according to the Notion of many of the Antients , that the dark Place in 1 S. Peter 3.20 . Concerning the Spirits in Prison who were disobedient in the days of Noah , &c. relates to those who were lost in the Universal Deluge ; and that some of these our Saviour brought back with him , after an actual Descent into Hell ; having there spoiled Principalities and Powers . Many of our own Divines have been thus far of this Opinion , that they thought Christ did actually Descend into Hell , tho now I think most are of another mind , and believe , with great probability , that only a Descent into the Grave , or the State of the Dead , which the famous controverted Hades signifies , was thereby intended . However since our Church leaves this undecided in her Article de Descensu , I am , I think , at liberty to take that Sence which I look on as most Poetical . But however , 't is easie to shew , that even that Notion of those , Lost in the Deluge , &c. is far enough from Popery . The Papists place all good Men here before our Saviour's Death , which afterwards they changed into a Purgatory . I only place bad Men there formerly . They require a Divine Faith ; whereas I 'll be content with a Poetical . Nor can I think I am any more oblig'd to make good the actual Reality and Truth of that Notion , than for what follows in the next Verse ; Thro' gaping Earths wide Ruins sweep'd to Hell. Which alludes to the Hypothesis asserted in Mr. Burnet's ingenious Theory . 382. He will'd the Stone away . ] I 'm sure , the Papists can never prove he came through it , tho he might remove it for a moment , and let it return to its place , as soon as he had quitted the Sepulchre . He raised himself ; Surrexit , non suscitatus est , as one of the Fathers ; and this by his own power . Destroy this Temple , say he , and I will raise it again : Therefore he must be God , or else , as one of the greatest Men in the World observes , He had not been so much as a modest Man ; because he would have arrogated to himself what did not really belong to him : or had express'd himself in such a manner , as he knew would be , and was , taken in such a Sence by those who heard him , as that they must conclude him God. As for the Angels rolling away the Stone , 't was for the sake of the Women , not for him , who cou'd not want Power to remove that , when he had before , by his own Power , been raised from the Dead . 388. And thus the single Bird wings from th' Arabian Urn. ] This is Vida's Simile of the Phoenix , which he thus prosecutes very beautifully in his sixth Book . Talis ubi turpe irrepsit senium , unicus ales Congessitque sibi ramis felicibus altum Summo in colle rogum , posuitque in morte senectam ; Continuò novus exoritur , nitidusque juventâ Effulget cristis , & versicoloribus alis : Innumerae circum Volucres mirantur euntem ; Ille suos adit Aethiopas , Indosque revisit . 415. Their useless Piles suspended in the Air. ] Piles were a sort of heavy Darts , or Iavelins , us'd by the Romans . 417. They fall , their Armour clanks against the Ground . ] I think 't is Cowley's Verse , in the Fall of Nabash when kill'd by Ionathan . 488. Was set in Deaths dark shades to rise no more . ] So it seems they all thought , for 't was a long time ere they believ'd the Resurrection , tho they had repeated and credible Testimonies of it from Eye-witnesses ; much less can we suppose they did so when it depended on Faith only . 586. Mistaken Men , your minds immerst in Night . ] O Fools and slow of Heart , &c. Our Saviour calls ' em . 597. Why was he offer'd too , near Calvary . ] Old Tradition says , as has been already observ'd , that Adam's Scull or Head , was found about this Mountain , whence some derive its Hebrew Name Golgotha ; and in Latin Calvary : Nay Surius is so certain of it , that he gives it as at least highly probable , that our Saviours Blood , when upon the Cross , descending by the Cleft which the Earthquake caus'd , did run down and wash this very Scull of Adam , as it lay below , near the bottom of the Mountain . A little more probable it is , that it derives its Name from its shape , being a round bare Rock , at distance appearing like a Scull ; or at least , from the many unburied Sculls and Bones , there found ; this being the place of Publick Execution . Now 't is certain , Isaac was Offered near Calvary , for that it self is one of the Mountains in the Land of Moriah ; and 't was upon one of these where he was Offered : and perhaps our Saviour was promised of Old , to come , or appear , in that very place . For whereas we render the Iehova Iireh , in Gen. 22.14 . In the mount of the Lord it shall be seen . It will bear another Sence ; In the mount shall the Lord be seen . This Mount , either Mount Moriah itself , on which , part of the City and Temple was Built , ( Vid. Ioseph . ) and where our Lord , the true Iehova , so frequently appeared ; or perhaps on Mount Calvary itself , where this great Antitype of Isaac was offered . 679. With honest Pains they earn their welcom Bread. ] The Apostles were not yet sent abroad to Convert the World , as they were after the Descent of the Holy Ghost ; and so kept to their old Employs : But when they left those , to undertake more eminently the Cure of Souls , heavy enough of it self without any additional weight , then we don't find S. Peter a Fishing any more , unless , as our Saviour said , to catch men : And S. Paul tells the Corinthians , That the Lord himself had ordained , that those who preach'd the Gospel , should live of the Gospel . By which Lord , I suppose , is meant our Saviour , in those Words of his , The workman is worthy of his hire . 705. He runs , nor dips his Feet beneath the Wave . ] The meaning of this place I think is not clear in History , whether S. Peter walk'd upon the Waves , as once before , or only waded to Land ; the former Sence was more noble , for that reason I chose it . As for his walking without dipping his Feet , I 'm safer in my History than Virgil in his Hyperbole , that I mean of Camilla . Illa vel intactae segetis , &c. Vel mare per medium fluctu suspensa tumenti Ferret iter , celeres nec tingeret aequore Plantas . 761. But to fair Tabo● 's Mountain leads the way . ] Vid. S. Matt. 28.16 . where 't is said , The Apostles went to a mountain which he had appointed ; and this probably was either Tabor , or that of the Beatitudes , because somewhere in Galilee , and near the Lake . 793. The same be yours . ] So says our Saviour ; All power is given to me in Heaven and Earth . And again , As the Father hath sent me , so send I you . Not the same Power in Degree , but the same sort of Spiritual Power , that of binding and loosing ; Whatsoever ye shall bind on Earth , shall be bound in Heaven , &c. That is , God himself ratifies those Censures and Absolutions , which his Church rightfully disposes ; this Power not being given so much as to the Seventy , much less to all Christians , but to the Eleven only . 28 S. Matt. 16. The Eleven Disciples went away into Galilee , and Iesus spake unto them saying , All power is given me , &c. 797. Go in my Name , and proselyte the World. ] I think the Word proselyte comes nearer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original , than that by which we translate it . Now the Custom of making Proselytes among the Jews , all know , was to admit whole Families together , not make the Father an Israelite , and leave the Child an Heathen . 803. Ev'n Albion 's stubborn Isle . ] Mr Cowley's Thought and Words , at the End of David's Vision . 818. For when the Holy Paraclete shall fall . ] The sence of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is disputed among the Learned . Some think it means an Advocate , others a Counsellor , &c. And it may very well mean both : However what e'er is intended by it , the Word I use will reach it . 824. All Tongues , and more than all at Babel known . ] The Philologists have with good success , prov'd the gradual Degeneracy of one Language into another , from the Phenician , down to Latin , Greek , and all , or most of the present European Languages . 838. E'en he whose Eyes shot Death , so proudly Crown'd . ] The Basilisk , which , as some of the Naturalists , moves erect , and has something not unlike a Crown on its Head ; which I take from that of St. Mark 16.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You shall take up , touch , or handle Serpents ; as was actually perform'd in the Case of St. Paul at Malta , Acts 28.5 . 879. While thus they Hymning wait , he mounts alone . ] The Readers must not expect I shou'd take any more Notice of our Saviours Footsteps , which the Papists say he left in the solid Rock at his Ascension , than they find in the Evangelists themselves ; in none of whom the least Track of 'em is to be discovered : But those who have put out another Edition of the Gospel , with many Additions , and as they think , Amendments , will tell you , That there 's a Chappel built over the very place of the Ascension , whose top is open to Heaven , since , as much as they build at Days is thrown down at Nights , on purpose that all the pious Pilgrims who see this opening may think of our Lords Ascent : And that within the Gate of this Church on the right hand , where our Saviours sacred Footsteps are to be seen imprinted in the living Rock , as 't had been in soft Wax : That one of these Footsteps the Turks had taken up , and carried away to their chief Mosque , where 't is to this day at the foot of their Musty's Chair , honoured with their Lamps , sprinkled every day with sweet Waters , and adorn'd with pretty Flowers . Thus Surius as he pretends from unfailing Catholick Tradition ; of all which the Reader is at liberty to believe if he pleases as little as I do . 911. Which Heav'nly Art far lovelier will restore . ] Whether or no this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , redintegration or renovation of the World , shall be really performed in that sense wherein I suppose it , as I 've said in other Cases , does not much affect me in relation to my Poem , since 't is at least probable : For all know that this , and the Doctrines depending upon it , had the consent of most of the ancient Fathers ; and I believe 't will be difficult to find any who opposed it before Dionysius , who was not of the best Antiquity ; this being the Judgment not only of old Papias , who might be as Wise as he was Good for all Eusebius , but indeed of Irenaeus , Iustin Martyr , Tertullian , and I believe all others for the two or three first Centuries : Nay it appears from S. Ierom himself , that 't was in his time generally and almost universally receiv'd , because he acknowledges he should bring a great Clamor on himself by speaking against it . That there may be such a renovation , is also the avow'd Judgment of two very ingenious Men at present in our Church ; One the famous Theorist , the other Mr. Norris , on the Sermon upon the Mount , and that Beatitude , Blessed are the meek for they shall inherit the Earth : Which he takes , as Mr. Walker also does , for that new Heaven , and new Earth , spoke of in 21 st . of the Apocal. Now this they do , and Print in Prose , as the Learned Mr. Mede has done at large before 'em ; much more then may I in Verse assume the same liberty . Nor can I pass the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Restitution of all things , mention'd by St. Peter , Acts 3.21 . Which , says he , God has promised by all his holy Prophets since the World began ; which seems not to refer to the Times of Christianity only , in the state wherein it now is , since this Restitution or Renovation is not to be until Jesus Christ was sent again from Heaven , who before had been preach'd unto ' em . When the Times of Refreshing should come , which are all spoken of as Future , and which 't wou'd sound very harsh to restrain to the Destruction of the Iewish Temple , City , Policy and Nation , which seems but an odd sort of a Refreshment . Besides , this is not only to be a Renovation of good Men , but of all the World , all things : Behold I make all things new , says our Saviour , and a new Heaven and new Earth is promised , which in the Hebrew Phrase , is equivalent to a new system of all Visibles , and 't is said , Rom. 8. Not only we our selves the Christians and good Men , But the whole Creation groaneth for this happy Change , where the expectation of the Creature is sufficiently distinguished from the manifestation of the Son of God. Further , it seems to me , that by the new Heaven and new Earth so often mention'd in all the holy Prophets , can't be meant the state of the Church triumphant in Glory ; for 't is not said Men shall be taken up to God , but the Tabernacle of God shall be with Men ; not the Ierusalem shall be carried up to Heaven , but Ierusalem shall descend down from Heaven . Nor seems it to relate to the Church Militant here upon Earth , in any past , or the present Age , since the Church has scarce ever yet come up to that Glory there describ'd , tho' we shou'd take it in a metaphorical Sense ; granting but any manner of Proportion between that and what 's signify'd by it . Nor can I imagine that Satan can ever yet , with any Propriety , be said to have been bound a Thousand Years , or One either ; since , after Heathen Idolatry ceas'd , he was still as hard at Work , and perhaps more pernitiously , to the Church I mean , in hammering out Schisms and Heresies , and Popery , and Mahometanism than ever he was before . Besides , this is describ'd , as not to come to pass till after Babylon is fallen , who seems now to sit as a Queen and rejoices that her deadly Wound is healed : From all which , I see not well how the conclusion can be avoided ; That this happy State is yet to come : This dear desirable State of Piety , Friendship , and Spiritual , Heavenly Pleasures , even on this Earth , whereon Virtue has so long been miserable . However thus far we are certain , that Christ shall reign till he has put all his Enemies under his Feet , tho' in what manner does not I think so much concern us ; nor is that any fundamental Article of Faith , &c. Yet in general , I 'm sure every good Christian will joyn with me in our Saviours own Words , " Thy Kingdom come ! Nor will refuse to use those of our Church ; That the Kingdom of Gods dear Son may come quickly , and that all his Enemies being made his Footstool , he , who is Lord of Lords , and King of Kings , may reign to all the Ends of the Earth ! Make hast my Beloved ! and be thou like to a Roe or a young Hart upon the Mountains of Spices ! Veni cito , Domine Jesu . Amen . FINIS . BOOKS Printed for and Sold by Charles Harper , at the Flower-de-Luce over-against St. Dunstan's Church in Fleet-street . THE Whole Duty of Man , according to the Law of Nature , by that Famous Civilian Samuel Puffendorf , Professor of the Laws of Nature and Nations in the University of Heidelberg , and in the Caroline University ; now made English , Price 3 s. 6 d. Doctor Willis's Practice of Physick , being the whole Works of that Renowned and Famous Physician ; Rendred into English. 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Washington of the Middle Temple Esq to the Year 1689. In this Impression many Hundred of false References are corrected with great Exactness and Care. Price 7 s. Two Dialogues in English between a Doctor of Divinity , and a Student in the Laws of England , of the Grounds of the said Laws and of Consciences , newly revised and reprinted in Oct. Price 2 s. 6 d. The new Natura Brevium of the most Reverend Judge Mr. Anth. Fitz-Herbert , corrected and revised . Price 6 s. Notes, typically marginal, from the original text Notes for div A65459-e16900 Mr. Milton . Notes for div A65459-e27370 Proposition . 1 Eph. 20.21 . Phil. 2.6 , 8. Acts 20.28 . John 8.42 . Rev. 12.10 . Rev. 5.9 . 1 Pet. 2.21 . 1 Pet. 2.24 . Mat. 20.48 . Mar. 10.45 . 1 Cor. 6.20.7.23 . Invocation . Gen. 1.4 , 10 , 12 , 18 , 21 , 25 , 31. Gen. 1.3 . Mat. 21.9 . Mark 11.9 . Luk. 19.38 . John 12.13 . Mat. 8.18 . Mark. 5.7 . Luke 8.27 , &c. Mat. 1.10 , 11. Mount Tabor describ'd . Exod. 19.20 . Judg. 5.20 , 21. 1 Kings 1● . 40 . 1 Kings 21.6 , 7 , &c. Mat. 17.1 , 2 , &c. Mark 9.2 , &c. Luke 19 , 28. &c. Mark 3.17 . Exod. 19.18 Heb. 12.18 . 2 Kings 2.11 . Mat. 17.1 . to 9. Mark 29.2 . to 8. Luke 9.28 . to 36. Luke 9.32 . Exod. 34.35 . Exod. 11.18.34 . Mat. 17 - 5. Mark 9.7 . Luke 9.34 . Gen. 1.3 . Exod. 13.21 . Mat. 16.23 . Mar. 8.33 . Eph. 1.4 . 1 Pet. 1.20 . Rev. 13.8 . Mark 4.38 . 7. Devils . John 11.6 . John 11.35 . John 11.54 . Gen. 19.24 . Gen. 19. Zach. 9.9 . Matth. 21.5 . John 12.15 . 1 Kings 21.4 , 5 , 7. John 13 23 John 18.15 , 19 , 26. 2 Sam. 6.6 . 2 Sam. 23.8 , &c. John 3.2 . Ibid. Matth. 27.60 . Mark 15.46 . Vid. Lib. 2. Notes for div A65459-e60960 Mat. 16.17 . Luke 8.28 . John 1 : 45. Acts 3.18 . & 10.43 . Dan. 9.24 . Vid. Mede in Loc. Ibid. v. 25. Gen. 25.25 . Gen. 27.35 , 36. Vid. Ioseph . Antiq. & de Bell. Iudaic. Antiq. Lib. 17. cap. 8. Gen. 49.10 . Luke 2.1 . Vid. Ioseph . Antiq. Lib. 18. Cap. 15. Acts 5.37 . Matt. 1. Luke 3. Vid. Euseb. Eccl. Hist. Mat. 13.55 . Matth. 1.18 . Luke 1.27 . Gen. 3.1 , 2 , 3 , 4 , 5 , 6. Gen. 2.22 . Matt. 1.18 . Ibid. v. 19. Matt. 1.20 . Luke 1.30.35 . Matt. 1. ult . Psal. 85.10 , 11. Isa. 9.6 . & 11. per tot . 65.25 . Cant. 8.1 . The Annuntiation . Luk. 1.28 . v. 30. 31. 32 , 33. 35. Ibid. & Matt. 1.23 . 36. 37. 38. Conception . Luke 1.39 . Judith . 2 Sam. 1. 1 Kings 16.24 . See Gen. 34.1 . John 4.5 . 2 Sam. 5.23 , 24. Josh. 21.17 . Luke 1.22 . Elizabeth's Salutation . Luke 1. from 39. to 45. Luke 1.28 , 42. Luke 1.56 . 58. Gen. 17.12 . Luke 1.59 . 60. 62. 63. 64. Luke 1.10 , 11. &c. 13 , 14. 15. Ibid. 16. 17. 18. Luke 1.20 . 22. Luke 1.67 . 68. 69. Zach. 6.12 . Isai. 11.1 . Luke 1.69.70 . 71. 72. 73. Gen. 22.3.10.16 . Luke 1.74 . 74. 75. 76. Ibid. 77. 78. 79. Luk. 2.1 , 4 , 5 2 Sam. 23.16 . 1 Sam. 17.34 . Gen. 28 , 29.31 , 32 , &c. Gen. 35.21 , 22. 1 Sam. 17.2 , 49. Luke 2.9 . 10. Luke 2.11 . 12. 13. Luke 2.14 . Exod. 19.20 . Luke 2.17 . Luke 2.21 . Levit. 12.4 . Exod. 2.13 . Levit. 12.6 . Luke 2.25 . 26. Luke 2.29 . 30. 31 , 32. Matth. 2.1.31 . 34. 35. 32.34 . Luke 2.36 . Luke 2.37 . Matth. 2.1 . 2. Matth 2.3 . Matth. 2.4 . Micah 2. Matth. 2.8 . 9. 12.16 . 13. Matth. 2.18 . Vid. Ioseph . Antiq. Matth. 2.22 . Matth. 2.23 . Luke 2.41 , 42. Luke 2.44 . 45. 46. Ibid. 47. Notes for div A65459-e107320 Psalm 104.20 , 23. John 3.2 . John 3.2 . v. 3. 16. Matth. 11.25 . Psal. 51.10 . Ezek. 11.9 , 18 , 21. John 3.12 . 13. 16 , 17. Isaiah 9.6 . John 3.18 , 19 , 20. Mat. 3. ult . John 3.23 . Matt. 3.1 . Matt. 3.4 . 2. Kings 1.8 . Matt. 3.4 . Matt. 11.18 . Matt. 3.2 . Mal. 4.1 . Matt. 23.33 . Luke 3.7 . Matth. 3. Luke 37. Matth. 3 8. Mal. 4.2 . Num. 21.9 . Numb . 32.24 , 25. Heb. 3.17 . Matth. 3.2 . Judges 6.8 , 16 , 17. Gen. 33 : 17. 1. Sam. last chap. Joshua 3.15 . John 1.44 . Matt. 3 5. John 1.19 . Matt. 3.13 . John 1.33 . Matt. 3.14 . The Baptism . Matt. 3.16 . Psal. 68.13 . Gen. 3. Rom. 5.12 . Gen. 3.15 . The Temptation . Matt. 4.2 . Luke 3. ult . Matth 4.4 . Deut. 8.3 . Mark 1.13 . Gen. 2.19 , 20. Cantic . 2.2 . Cantic . 1.12.14 . Cantic . 3.14 , 15 , 16. Prov. 23.3 . Num. 20.22 . Judg. 1.12 . 2 Kings 1.2 . Matt. 4.5 . Vid. Notes on Lib. 2. Vid. Joseph Antiqu. Heb. 1.6 . Psal. 91.1 . 2.3 . 11. Deut. 6.16 . Matt. 4.7 . Josh. 15.6 . Josh. 22.24 . Josh. 3.16 . Deut. 34.2 . Matt. 4.8 . Gen. 37.25 . Ephes. 2.2 . 2 Cor. 4.4 , Matth. 4.10 . Ibid. v. 11. Notes for div A65459-e155400 Rom. 8.22 . Revel . 12.3 . Gen. 3.15 . John 5.19 . John 1.20 , 28. John 1.27 . Ibid. John 3.30 . Matth. 5.1 . 1 Cor. 1.26 . John 1.42 . John 1. Matth. 9.9 . Thomas , Greek Didymus , both in English , a Twin . Matth. 11.25 . Matth. 7. v. ult . Blessed are the poor in spirit , for theirs is the Kingdom of Heaven , v. 3. Luke 6.24 . Blessed are they that mourn , for they shall be comforted , v. 4. Luke 6.25 . Blessed are the meek , for they shall inherit the Earth , v. 5. Matt. 5.22 . Deut. 32.35 . Rom. 12.19 . Matt. 5.43 . Matt. 6.15 . Matt. 5.45 , 48. Psal. 37.11 . Blessed are they that hunger and thirst after Righteousness , for they shall be fill'd . v. 6. Deut. 32.15 ▪ Luke 6 25. and 16 , 20 , 21. 24. John 4.34 . Matt. 6.33 . Matth. 6.25 . 26. 27. 28. 30. Blessed are the merciful , for they shall obtain mercy . v. 7. Matt. 7 . 12● Blessed are the pure in heart , for they shall see God. v. 8. Gen. 8.9 . 29 , 30. Job 31.1 . Blessed are the peace-makers , for they shall be called the Children of God. v. 9. Vid. Hind and Panther Luke 26.22 . Blessed are they which are persecuted for righteousnes sake . v. 10. Blessed are ye when men shall revile you and persecute you , &c. 13. 12. Matt. 5.17 : Gen. 9.6 . Prov. 6.34 . Matth. 6. 16. Matth. 25.35 , &c. Matth. 6.5 . 9 : Matth. 7.21 . 24. 26. Mark 6.20 . 17 , 18. Luke 3.2 . Vid. Joseph Antiqu. Vid. Lib. 1. See Lib. 1. See Lib. 1 st . 18. 17. 21. 22. 23. 24.25 . 26. 27 , 28. Vid. Ioseph . Antiq. 29. Notes for div A65459-e186120 Matt. 14.16 . Luke 9.13 . John 6. John 6.23 . John 6.24 . 25. 26. 7 , 2. Num. 11.6 . John 6.32 . 33 , 35. 38. 37. 39. 40. 43. 57 , 53. John 3.13 . John 6.61 , 62. Acts 1.911 . John 6.63 . 66. 70 , 71. John 4.36 . 2 Kings 18.27 . 4.5 . 7. 9. Luke 4.39.5 , 18.8 , 55. Matt. 9.20 . Luke 4.29 . Joh. 4.5 . &c. Mark 10.46 . Ibid. 50. 51. 52. Matt. 21.19 . John 9. per t●t ▪ John 5.2 . 16. John 2.14 , 15 , 16. John 3.4 . John 5.2 . 4. 5. 7. 8. 9. Ibid. Matt. 23.2 , 3. Luke 18.1 . 2. 4. 5. 7. Rev. 6.9 . Rom. 12.19 . Matth. 18.24 . 27. 28. 29. 30. 32. 33. 34. 35. Luke 12.16 . 18. 19. 20. Heb. 3.13 . Luke 17.10 . Luke 18.10 . 11. 12. 31. 14. Luke 15.11 . 12. 13. 14. 15. 16. 17. 17 , 18 , 19. 20. Ibid. 21. 23. 24. 25. Ibid. Ibid. 26. 27. 28 29. 30. 31. Luke 7.5 . Notes for div A65459-e228240 John 1. Gen. 1. Job 38.7 . Gen. 32.25 . Isaiah 6. Isai. 9.6 , &c. Poeta loquitur . Vid. infra . Job . Gen. 14.15 . Gen. 49. Exod. 15. Acts 19.35 . Vid. Joseph . contra Appion . Deut. 13.32 . Psal. 119. Dan. 12.2 , 3. Isa. 26.19 . Notes for div A65459-e287840 Exod. 30.7 , 8. Exod. 29.39 , 40. John 2.15 . Vid. Joseph . de Bell. Iud. 1 Kings 7.21 . Matt. 33.37 . Matt. 24.73 . Luk. 17.36 . Dan. 11.45 . Rev. 17.9 . John 16.19 . Dan. 2.19 . Dan. 7. Rev. 1.9 , 10 , 11 , 13. 2 Kings 3.17 , 18. Constantine the Great . Matth. 18.7 . Rev. 12.4 . 2 Thess. 2.7 . Tim. 3.4.3 . Ibid. Revel . 18.7 , 8. Revel . 17.17 . 2 , 4. 2 Thess. 2.8 . Dan. 7.18 . Mark 13.32 . Ibid. 33. Matth. 25.1 . to 12. Matth. 25.14 , to 30. Vid. From v. 32. to the end . Mark 13.29 . Ibid. 25. Gen. 7. Matt. 25 34. &c. 37 , 38 , 39. 40. 41. 44. In all time of our Tribulation . In all time of our Wealth . Herbert . In the hour of death . And in the day of Iudgment . Notes for div A65459-e322770 Vid. Lib. 6. Acts 17.23 . John 12.20 . &c. Vid. Lib. 3. Vid. Luke 1. Dan. 4.26 ▪ John 11.50 . Deut. 18.15 . Psalm 2. John 14.1 &c. Matth. 26.34 . Notes for div A65459-e356170 John 6.15 . Luk. 23.18 . Acts 23.23 . John 18.28 . John 8.30 . Isai. 53.7 . Matth. 26.63 . Gen. 22.2 . Mark 15.7 . Matt. 27.19 . Matt. 27.24 , 25 Matt. 27.3 . Gen 4.13 , 14. Numb . 16.32 , 33. Matt. 27 32 Luke 23.28 . Vid. Lib. 7. John 19.24 . Psal. 22.18 . Matt. 27 42. Matt. 27.37 . John 19.26 . 27. Luke 5. Luke 23.44 . Vid. Wisdom of Solomon . See Lib. 6. Init. Matth. 27.34 . Notes for div A65459-e388640 Matt. 26.56 . Mark 15.43 . Vid. Lib. 1. ad fin . Vid. Lib. 6. Mark 15.44 . John 19 34. 1 John 5.6 , 8. Gen. 3. Milton's Paradise lost . Rom. 5.14 . 1 Sam. 28.8 . See Lib. ● . Judas . Gen. 3.15 . Mat. 28.1 . Mat. 28.4 . Matth. 28.5 , 6 , 7 , 8. Mark 16.5 , 6 , 7. Luke 24.5.6 , 7. John 10.15 . John 19.49.25 , 5. Luk. 24.43 . Luke 24.13 . Num. 21.8 . Psal. 22.16 . Isai. 53. Isai. 63.1 . John. 20.27 Matth. 28.7 . John 21.3 . John 21.15 . Matth. 1.18 . Mark 16.15 . See Lib. 7. Matth. 28.19 . Acts 3.4 , 9 , 10 , &c. Mark 16.18 . Acts 5.15 . Psalm 24.7 , 8 , 10. Lift up your Heads , O ye Gates , and be ye lift up , ye Everlasting Doors , and the King of Glory shall come in . Who is this King of Glory ? It is the Lord , strong and mighty , even the Lord mighty in Battle . The Lord of Hosts , he is the King of Glory . Acts. 1.11 . 
A51306	----	The life and doctrine of ovr Savior Iesvs Christ. The first part with short reflections for the help of such as desire to use mentall prayer : also 24 intertaynments of our Blessed Saviour in the most blessed sacrament : with certaine aspirations tending to the encrease of the love of God / by H.M. ... More, Henry, 1586-1661. 1656 Approx. 1074 KB of XML-encoded text transcribed from 231 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A51306 Wing M2665 ESTC R32119 12326893 ocm 12326893 59570 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51306) Transcribed from: (Early English Books Online ; image set 59570) Images scanned from microfilm: (Early English books, 1641-1700 ; 1018:1) The life and doctrine of ovr Savior Iesvs Christ. The first part with short reflections for the help of such as desire to use mentall prayer : also 24 intertaynments of our Blessed Saviour in the most blessed sacrament : with certaine aspirations tending to the encrease of the love of God / by H.M. ... More, Henry, 1586-1661. 236, [6], 218, [1] p. By Maximiliaen Graet ..., Gant [i.e. Ghent] : 1656. The second part has special t.p. and separate paging. Attributed to More by Wing and NUC pre-1956 imprints. Errata: p. [5] and p. [1] at end. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Meditations. 2002-12 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-03 Mona Logarbo Sampled and proofread 2003-03 Mona Logarbo Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE LIFE AND DOCTRINE OF OVR SAVIOVR IESVS CHRIST . With short reflections for the help of such as desire to vse MENTALL PRAYER . THE FIRST PART . Also 24. Intertaynments of our Blessed Saviour in the most BLESSED SACRAMENT . With certaine Aspirations tending to the encrease of the LOVE OF GOD. By. H. M. of the SOCIETIE OF IESVS . IHS GANT by MAXIMILIAEN GRAET of the signe of the Angel 1656. Permissu Superiorum , The Life and Doctrine of our Saviour JESVS CHRIST , VVith short notes for the help of those who desire to bee directed in the way of Meditation . The first Part. TO THE READER . THe Life and Doctrin of our Saviour Iesus Christ set forth some few yeares past with short reflections in latin , by way of Meditation , could not well be translated into our language as it was ther digested ( though desired by divers ) because in greate part it was compiled of loose sayings of holy fathers , which , besides the concise expressions of the latin tongue , would have made the translation fall short both in substance and methode ; that manner of expression and methode sorting better with such as are learned , and experienced in the way of contemplation , and an English translation being rather to be fitted to the vulgar and vnexperienced . I thought best therfore my self at covenient times to take it in hand , presuming I might have the more freedome to follow , or to alter the methode , as I should find cause , and also to ad what might occur to be supplied in places which might seeme otherwise bare . As for the worke it self , I have little to say ; Only in regard the ground of it is the holy Text of the Evangelists , the Reader may be advertised out of S. John Chrisostome , that the holy Scripture vttereth nothing rashly , or by chance , and at adventure , but every syllable , and every little tittle of it contaynes a hidden treasure , and consequently in few words thou maist find much sayed , and a great deale of matter in a little compas , and mayst be sure ther is stil more and more to be found , because ( as the same saint advertizeth ) they are the words of the holy Ghost , whose infinite wisdome comprizeth much more in one word , then the wit of man can arrive to dive into . Ponder therfore diligently , not only what is culled out to thy hand , but much more the ground itself : for as the spouse sayth in the Canticles Thy breasts are better then wine , and have the savour of most precious oyntments : Of which I whish thee from my hart abundance , and rest in Christ ●esus . Thy well wissher and Servant H. M. Introduction to the Meditations of the Comming and Childhood of our Saviour . I. PART . I. HOcscientes tempus . The time which wee live in this World is but time , not Eternitie ! shorte , vncertaine , momentarie ; Wee are not assured of the next minute . The long day of 〈◊〉 followes : Day , if wee pas this moment Wel and vertuously ; Night eternalle , if we pas it wickedly , and doe not repent in time . Therfore the Apostle with reason admonisheth vs that it is high time to awake and rise from sleepe . Hora estjam ; perhaps this is the last ho●re , and the last cal ; perhaps now or never shal wee have time ! let vs therfore not only awake , but rise from sleepe , and ●loth , and not delaye our amendment : for many awake and see their danger , and for sloth or pleasure ly til it be too late . And no● our salvation is neerer then when wee did first beleeve . For the longer wee live , the greater is the mercy of God towards vs in expecting vs ; and wee are neerer our end , which , if we wil , is salvation ; and neerer then wee can easily beleeve ; for few beleeve they shall d●e , til they be almost past feeling death . II. How much are we beholding to God that we were not borne and b●ed in the night of infidelitie , or Turcisme or the like , But in the day light of the Gospel of Christ wher we come with ease to know nor only the true God but the true way of worshipping him , and hane means by the Sacraments , and other helps to performe i● , vtterly reiecting and detesting the worckes of darknes , and practising the centrary vertues : for as they are not only like a comely garment unto vs , such as we may with honour appeare in before the whole world , but they are armour of offence and defence against our Ghostly enimies , and we grow by the practise of them dayly stronger . and stronger . III. Consider that the more we know of our Saviour , and the longer we have been in his service , the more shame it were for vs if we should not follow his doctrin and his steps . And we should be as much ashamed of it as to go naked , after we have come to the vse of reason ; for whatever is not according to our Saviours doctrin is but filth and nastines . Be clothed therfore with Iesus Christ. That is , because you cannot doe this of yourself , beg incessantly his grace and help , and doe not only not hinder him by your perversnes or sloth and idle humour , but concur with your indeavour that you may be clothed , and remayne so in perfection , and better and better , by increase of vertue and vertuous practise ; toward which the consideratiō of the misteries and passages of our Saviours life will conduce as they begin now of new to be represented vnto vs by the holy Church this holy time of Advent . Introduction to the coming of our Saviour . II. PART . I. THe greate incitement to welcome our Saviour into this world , and to reioyce at his coming , and the memorie of it , is that he is God , not vndertaking it of necessitie , but freely and Charitably for our redemption , releefe , instruction , example . As he is God , he is infinitely happy with in himself , and Was so from all Eternitie , equall in all things with his father , one God. one essence , one substance with him , one in power , knowledge , honour . wisdome ; and , after the Creation , equall in respect due , and done vnto him by all Creatu●es . Aboue all need of any thing , and beyoynd all possibility of Wanting . II. Consequently consider the distance which was betwixt him and man ; which distance , if Angell and man had well observed and kept , the first had not faln , nor the second needed redemption . They did trench vpon that which was due vnto God , and was his only right , and therfore , as committing rapin vpon an others goods were deseruedly punished ; Not so the secōd person in the Blessed Trinity , the only sonne of God , but it was his rig● to bee equal and no way inferiour : but what he did in this kind was voluntary ; he as it were emptyed himself , concealing what he was , and taking vpon him that nature , which in comparison to the divine Nature and glorie was nothing . III. O infinite humiliation ! And wherfore ? To the end that in the nature of man , he might suffer for man , satisfie for mā , s●actifie mā , instruct mā by word and exāple , incourage man to suffer for him and for his law , finally crowne mā with part of the glory due to himself , and make him partaker of himself , that is , bring him into the true way of being like to God , to which he was falsly tempted at the first Creation . This true way is imitation of his humilitie and obediēce , persevering in it vnto death and bearing our C●osses , as himself teacheth ▪ Saying He that wil come after me to heaven , or be my disciple on earth ▪ let him denie himself , the contentments , in which the world placeth its happines , and take vp his Crosse , and follow me . Let this minde be in you , let these be your thoughts , and endevour to finde favour and contentment in this as Christ Iesus did . IV. He humbled himself to the conjunction with humane Nature ; to the prison of nine months ; to the command of his inferiour ; to the stable and manger ; to poore clouts , and straw ; to the inconveniences of an infāt , to the cōpanie of shepheards ; to be circumcised as if he had been guylty of syn ; to be presented as subject to the law ; to be redeemed after the rate of the poorer sort ; to yeald to Herods wrath , as if he had been the weaker ; to fly , as if he had need to feare : to wander , as if he had not been lord of the world ; to ly hidden , as a man of no account ; to be set at naught , as sonne to a Carpenter ; to live in silence , as a man of no parts , to be obedient , as if truly subject . If I make more of myself , behold thou standest vp against me . Th. Kemp. ● . 3. c. 8. The Incarnation of our Blessed Saviour ▪ I. PART . I. THe Angell Gabriel was sent from God. O ●lessed Angel : I reioyce with thee that this imployment of so greate importance and of so high a nature , hath falen to thy lot . Blessed art thou among those heavenly spirits who assist with thee in the prese●ce of God , and blessed is the message , which thou bringest ; Assist me I beseech thee to conceave rightly of it , and to benefit my self by it , as is intended . II He was sent to a citty of Galilie the name wherof was Nazareth to a Virgen , espowsed to a man , whose name was Ioseph , of the howse of David , and the Virgins name was Marie . Galilae● and Nazareth . Both Countrie and Cittie were among the Iewes contemptible ; Ioseph a Carpen●er by trade : by which we vnderstand that however to fulfil the promise and prophecie , our Saviour would descend from the blood royal of David ; ye● he would doe it in the humblest , and cōcealedest manner that could be ; to teach vs , not to glorie , or place any happines in that kind of honour which is so much blazed among men , but to shun it . Yet by the names of Galilaee , Nazareth , Ioseph , and Marie we may iustly gather that he would betoken the spiritual change of the world to the better and more florishing estate ; the Increase of Gods graces particularly to S. Ioseph , and to vs ; and that the Virgen Marie in nature of Mother of God was to be exalted aboue all creatures , as Lady and Misteres of them al. III. And the Angel being entred in sayed vnto her . Hayle , ful of grace , our lord is with thee ; Blessed arte thou among woemen . Placing thy self in presence of the Blessed Virgen , say with the Angel , and imitate the inward and outward reverence which he bears her : then inlarge thyself considering with how greate reason s●e is tearmed ful of grace , being so from her conception and forward , fuller then the Angels themselves ( setting a side the cleere vision which they inioyed ) by how much she was exalted to a better name ; shee to be Mother , they alwaies servants . Our Lord is with thee : now more specially ; greeting thee , and inviting thee to accept of this dignitie , and putting this greate busines of the saluation of the world by this means , into thy hand and choyce : O Blessed Virgen ▪ choose this , for nothing can be better for thee , or for vs ; for therby we shall bee blessed among all creatures ; above the Angels that fel , and above many of those that stand . Blessed arte thou among woemen , by whom we shall all be blessed : blessed in thy self by the favours receaved : Blessed in him who designes to be thy sonne : Blessed in the honour due to thee in regard of it , and the prerogatives which by it thou shalt injoy Ave gratia plena , Dominus tecum . Beg by her intercession Grace that the vnsettlednes of thy soule being cured , thou maiest bring forth , not only flowers of good desires and purposes , but fruits of good workes ; and increase so in strength of mind that thou maiest be maister over thy disordered appetites and passions . Amen . The Incarnation of our Blessed Saviour . II. PART . I. VVHo when she heard him , she was trobled at his saying . Prudently comparing the commendation given with what she found within herself , and how far it was aboue what se conceaved of herself , neuer having heard the like salutation made to any of those persons , men or woemen , to whome , it was recorded , that Angels had appeared ; whervpon being pensive The Angel sayed vnto her : feare not Marie , for thou hast found particularly grace and favour with God. Behold thou shalt conceave in thy wombe and shalt bring forth a sonne , and thou shalt call his name Iesus . ●here in a spiritual sense we may reflect who is bid not to feare , but the humble . And who shall find further grace , but they who cooperate with the former , and doe therby their indeavour to increase it . Who shall conceave in their minds and bring forth a Iesus , but they whose conversation is with the Angels by praier and by good offices . By the intercession of the Blessed Virgen . Beg and purpose accordingly . II. He shal be greate , though he must pas to it through many lessenings ; and through the whole world he shal ●e caled and acknowledged the sonne of the highest . And the Lord God shal give him the ●eate of his father David : who from a keeper of sheepe was made Prince of his people : and he shal reigne for ever in ●he howse of Iacob , who supplanted his Elder brother , that is , sense ( which is elder in vs then Reason ) but the elder must serve the yonger , that of his kingdome here in vs there may be no end , and we may reigne with him with out end . III. Come Lord Iesus , and take poSsession of thy kindome in my hart ; Come thou that oughtest to posses it : for Avarice comes and offers to take place . Pride and vanitie presents it self and would have the command . Pleasure and pastime are wayting to come in , and over rule . Veni Domine & nolitardare & revoca dispersos in te●ram suam . That all which is in me may acknowledge and obey thee ; Come , and establish thy kingdome for ever in me . ●men . V●les● be obedient ●o thy ●ommand , be I never so greate I shal be little , yee worse then nothing ; by obeying thee , be I never so contemptible otherwise , I shal be greate ; and shal have a seate at the right hand of the heavenly father , and reigne for ever . However meanly borne heere , I shal be the sonne of the highest : O Grace inestimable ! Come holy Ghost and worke this greate wonder in thy servant . The Incarnation of our Blessed Saviour . III. PART . I. HOw shall this be done because I know not man ? By this , first it is evident that she had made a vow of perpetuall Virginitie , to which her husband had consented , otherwise her question had been sensles . Secondly : she did not doubt of the truth of what the Angel sayed , or demur vpō it , vpon the ground which Zacharie had done ; whose question was . Howe shal I knowe this ? for I am old . But vpon a resolution not to accept of the greatest honour or dignitie that could be imagined , with breach of her vow and offence to God. Encourage thyself to the like resolution in thy good purposes . II. The Angel answering sayed to her , The holy Ghost shall come vpon thee , and the power of the highest shall over shaddow thee , that is . Thou shalt not need to feare any breach betwixt God and thee , for it shal be done by his only power and Omnipotency , with out any blemish to thee . Therfore also that which shal be borne of thee , Holy , shal be caled the sonne of God. Bles the Holy of Holies who would vouchsase the Virgen and vs this benefit and beg of her that thou by the grace of the holy Ghost mayst be one of her spiritual Children , and by holynes of life and conversation be reckoned among the Children of God. III. And behold Elizabeth thy Cosen , she also hath conceaved a sonne in her old age , because ther shal not be impossible with God any word . One miracle is confirmed by an other ( sayth S. Bernard ) that one ioy may be heaped vpon an other , and that the Mother of God should not seeme to be made a stranger to the councels of God. Noe word is impossible with God : because it is as easye for God to doe as to speake ▪ O Virgen and lady , speake that word , which heaven and earth and those vnder earth doe exspect : from thy mouth doth depend the comfort of those , that are in miserie , the redemption of those that are in captivitie . Veni sancte spiritus &c. Sine tuo numine nihil est in homine . &c. The Incarnation of our Blessed Saviour . IV. PART . I. BEhold the ●andmayde of our Lord. Behold humilitie in the highest degree . She Stiles herself hand mayde , who is chosen to be Mother , nor is she puffed vp with the vnexpected promise . Behold her devotion and respect to the will of God delivered by the Angel . Be it done to me according to thy word . Practi●e accordingly humilitie amidst the greatest honours , and obedience wher it is due , taking as from God the messages delivered . II. Behold the infinite Me●cy , the infinite humiliti● of the sonne of God coming at this consent to vnit● himself to humane nature in the wombe of the Virgen . Adore him , and think not much to stoope to whatsoever seemes low , irkesome , or sounding restraynt , seeing he , who was not as other infants , voyde of reason and vnderstanding , contayned himself so long in this inclosure . III. Behold how the Blessed Virgen in her interiour did welcome this blessed infant , conceaved of her substance ; with what admiration , Devotion and reverence ▪ and how ever after she held herself so much the more bound to shew herself grateful for so greate a benefit and dignitie , and would not for al the world displease in the least so greate a Gheste ; but doe ●ll things what ever with intent to please him , and comply with his holy inspirations . IV. Behold with what reverence the Angels of heaven did admire , and ado●e this mysterie , and invisibly ioyne themselves to the Archangel Gabriel , ( as afterwards in the nativitie ) singing prayses to God the Father , the Sonne , and the holy Ghost , reioycing in the Councel of God , who had exalted an inferiour Creature aboue them , and acknowledging with due obeysance their dutie to the Blessed Virgen . Behold also the Archangel how he tooke leave other , and returned with ioy to his place in heaven , to assist with greater honour before the throne of God ; wher postrate I wil beseech him againe to assist me , and bles God with him in this his first entrance into this world . The visiting of S. Elizabeth . I. PART . I. OUr blessed Lady rising from her devotions , and from receaving the greatest Gheste that could have come vnto her , went with him , not out of meere curesie , much lesse for curiositie , but obeying his inspirations vnto the mount anous countrey , where Zachatie dwelt , and entring the howse saluted her Cosen Elezabeth . She that was superiour ( sayth S. Ambrose ) came to her inferiour to assist her , she made hast to humble and charitable actions . Rise ( o my soule ) shake of ●loth and delay ; thou haste a mountaine to climbe ( thou knowest not whatto morrow will breed . Thinke of the super●al citty , hasten thither by the help of the Uirgen , and sweete Iesus . Enter the howse of thy hart , Visit , and search into thy infirmities , which are thy neerest kindred . and stick fastest to thee ; Begassistance of the Virgen . II. For when Elizabeth heard the salutation of Mariae , the infant did leape in her wombe , and Elizabeth was replenished with the holy Ghost , and she cryed out with a lowd voyce ▪ Blessed art thou among woemen , and blessed is the fruit of thy wombe . Happy were that soule that could receave a visit , ād salutation from the Blessed Uirgen ; salute her that thou maiest be saluted ; in her presence reioyce with the infant and hope to be sanctified , rejoyce in Innocency , and in silence , and in being hidden from the world , and in obscurity , as the world tearmes it ; and think it the greatest happines , if thou couldst be released out of the prison of this world , to injoy her and her Sonne face to face , with out this veyle of faith . Gal vpon her with ● lowd voyce . III. In the meane time imitate hers , and S. Elizabeths fayth and expressions . Whence is this to me that the mother of my Lord doth come to me , and my Lord himself . He that is nothingh cannot think whence , but from God alone : And yet God comes to this nothing . Behold with what reverēce , admiration , fayth , gratitude , and with what profie he is to be receaved and intertayned . Wher is the humilitie of the Virgen ? The integrity of the Mother ? The diligence of the handmayde ? The indeavour of Marie ? That those many thinges may be per●ited in thee , which have been sayed unto thee by our lord . Heare ( soule ) and consider and incline thy eare and forget all worldly busines at the time in wich thou art to intertayne such a Gheste : doth not thy hart leape for joye , at the newes of his coming ? What more welcome newes can be expected ? O most sweete , ô most loving Iesus , how much reverence and thanksgiving is due to thee with perpetuall praise ; for the receaving of ●hy blessed body . Th. Kem. ● . 4. ● . 2. n. 2. The Visitation of S. Elizabeth , II. PART . I. THe blessed Uirgen retiring her thoughts from her owne praises turnes her hart to God , lessening what ever may seeme to relate to herself , and magnifing the worke of God in her , as every one ought to doe . And she Magnifies him with her whole soule and strength , cleerly discerning what was due to him and what to herself . And as S. John leaped for joy in his and her presense , and at the benefit receaved , soe did she exult in the glorie which God receaved by her sonne and Saviour , ād that he vouch safed to vse her as handmayd in this greate my sterie : for which she was not only to be eternally in heaven , but successively heere on earth proclaymed Blessed through all the generations and Countries of the world . II. As she acknowledged that God by his sole power and mercy had wrought great things in her , for which she sanctified and blessed his name ; so consider with in thyself from time to time what greate things God hath done for thee in soule and body above tho●sands , vpon whom he hath not cast so favorable an eye . And that his Mercyes may last vpon thee , feare him , reverence him , serve him , love him the more . III. Admire his iudgements , who with a strong hand punished the Angelical spirits for their pride of minde , and threw them downe from the high preferments which they might have inioyed , if humble and obedient , and tooke co●passion of this worme of the earth , Man , subiect to hung●● and thirst and a thowsand miseries . Thirst thou after iustice ; for those that neglecting it , make themselfs , or account themselfs rich towards the world , will be found pore and ●mptie in the sight of God. IV. Apply thyself to receave thy God , who for thy sake hath made himself a Child , meerly of his mercy , thou deserving never to be looked on : see how punctual God is in his promises , and neglect not what hath once passed from thy hart to thy mouth to promise him . Be ●ercyful that thou mayst find mercy , and receave the ●ewards which are promised . Amen . The Nativitie of S. Iohn Baptist. I. PART . I. ELizabeths full time was come to be delivered , and she bare a jonne And her neighbours and kinsfolk heard that our Lord had magnified his mercies with her , and did congratulate her . The life of the iust hath fulnes ( sayth S. Ambrose ) the dayes of the wicked are emptie . They shew themselves full of spiritual graces who bring forth ●olid fruit of vertuous actions ; with thes the Angels doe congratulate and the whole companie of the faithful servants of God , with whome alone we are to accompanie and converse as neighbours and kinsmen . For from synners far is saluation . Though even from these the works of God doe drawe prayse and commendation , and they are to be holpen towards him . II. And when they came the eight day to circumcise the Child , they called him by his fathers name , Zacharie . His Mother answering sayed , not so ▪ but he shall be called 〈◊〉 And they sayed vnto her ther is none in thy kindred that is called by that name . And they made signe to his father , and demanding a table booke he wrot , Ihon is his name , and they mervailed . As we are borne sonnes of wrath so ordinarily by the wor●d we are putt into courses , which send to wrath , vnles the Mother of Grace and Mercy prevent vs. If thy neighbours and kindred cal vpon thee , to follow their les iustificable , or less vpright courses ▪ as vsually , because others doe so , answer resoluedly with S. Elizabeth ▪ Not so , but Grace shall prevaile . Turne thy self to thy heavenly father , and yeald thy self as a cleane table-booke that he may write in thee what he pleaseth ; and let whosoever will marvyale at thee , so God be more and more glorified . III. Forthwith the mouth of Zacharie was opened and he sword● blessing God : and ●eare came vpon all the neighbours and all these things were bruited over all the countrey . And all that hear● , layed them vp in their hart , saying , what an one , trow yee , 〈◊〉 this Child be ; for the hand of our Lord was with him . Behold the effects of an heroicall Acte : All doe admire it , their mouths aropen to the prayse of God in it : those that are otherwise affected , are afrayd to moue against it , seing the resolution ; they reverence him that persevers in such acts ; the sweete odor of it spreads itself through the whole howse and countrey ; the good are preferred before the evill , as over ●opping them , however greate they seeme ; The good example sticks in the minds of the beholders , and they ar encouraged to doe wel , and to think of the eternal reward . What an one doe yee think this man wil prove ? This , who is so contemptible in his owne eyes : This whose life wee esteemed madnes &c. But the hand of our Lord is with him &c. Againe , what an one doe you think this man would prove , if the hand of ●od were not continually with him &c. Gratia tua nos qu●esumus Domine semper preveniat & sequatur a● bonis operibus iugiter presuet 〈◊〉 intentos . Per Christum Dominum nostrum . The Nativitie of S. Iohn Baptist. II. PART . I. AS we can never conceave highly enough of the Mysterie and benefit of the Incarnation of our Saviour , nor admire it sufficiently , so we can never bles and thank God for it to the ful : Le● vs therfore ioyne with holy Zacharie ( now ful of the holy Ghost ) and saye . Blessed be our Lord God of Israel , because he hath visited , and wrought the redemption of his people . And now not of thos only who for a time , and for ou● better instruction , were his chosen people , but the redemption of the whole world , wherof I having been made partaker , have the more obligation ever to bles him , and for protecting and defending me from my Ghosthy enimies . II. Secondly vpon his wonderfull perfourmance of his promises by his holy prophets from time to time , I must rayse my confidence in him , not only for the eternall rewards , which he hath promised to those who live according to his law , but for al which belongeth towards the helping of me to the atayning of those rewards as the continuance of his graces towards me in this life ( though he seemes for a time to leave me ) if I continue in my commanded duety and in the performance of wha● other helps I have by his holy inspiration vndertaken : and chiefly that when ever I returne vnto him with har●y sorrow he will not reject me . III. And if he hath called vs to a more retired life , where with lesse iust feare of our Ghostly enimies then worldlings have , we may serve him in sanctity and iustice in his sight all our dayes , we have the more reason to blesse God for it , and to indeavour to be gratefull by making vse of those particular means to which he hath directed vs , not neglecting so good an occasion of his service and of our ovvne saluation . IV. Pray vnto S. Iohn that as he was chosen to discover first this great light to the world , so he will now assiste vs , not to shut our eyes vnto it , and obtaine for vs the remission of our synnes . Per viscera miseri●ordie Dei nostri &c. For if he had been man , man could not have been delivered as S. Augustin speaketh : if from above Light doth not shine vpon vs we shall remayne for ever in darknes and goe astray . The office of S. Ihon as Precursor . I. THere was a man s●nt from God whose name was Ihon. And for such he ackno●ledged himself when afterwards the Pharisees examining him asked who art thou ? A man , and consequently a weake vessell for the purpose intended and indeed for all things , but that we must have confidence in God , who made vs , who sends vs , who makes vse of vs as he pleaseth , and good reason we should conforme , and concurre with him to our poore povver , havinge our eye chiefly vpon his Grace , and indeavouring chiefly to mayntaine his Grace in vs. II. He came to give testimonie of the light that all might beleeve through him . Light needs noe testimonie . How great was our darkenes since we needed so much help ! When shall I come to discover him face to face with out this rule of fayth ? But since he hath thought it most Proportionall to our state , and therfore vouchsafed to veyle himself with our flesh , lett vs stoope to his pleasure and be content and glad to see him as he giues leave , and beg that all may see him , and at least by example of life conformable to his , law bring as many to him as we can . III. The true light was that which inlightens every man that cometh into this world . How many false lights be ther in this world . Honour would take vpon it to be light : Riches would be light ; knowledge would be light ; many principles which the world advanceth , would be light . The true light is Christ Jesus and his doctrine only : This only brings vs to the light ●verlasting ; This is the only pure light without blemish . By this we may have light and heate , and the flames of eternall love . I● inlighteneth every man that acknoweledgeth himself as man to need it ; every one that guydeth himself by reason , not by passion or preiudicate opinions . Every one that is inlightened receaves his light from hence , and with out it all were darkenes . Giue thankes for this light ; begg that it may increase in thee and bring thee to that , which is with out so much restraynt ▪ &c. IV. The direct way to come to this light is to have recourse to those who are sent from God , and to follow thier directions : God doth not immediatly by himself direct vs in all things , neither can we be ever so confident vpon our owne persuasion as we may iustly be vpon those who God hath placed in his Church over vs : Vpon : he Chayer of Moyses have sitten Scribes and Pharises ▪ heare them notwithstanding ▪ ( sayth our Saviour ) and doe not easily censure them . S. Ioseph is certified by the Angel concerning the Incarnation . I. WHen Marie the Mother of Iesus was espoused vnto Ioseph ( before they came togeather ) she was found to be with Child by the holy Ghost . And Ioseph her hu●b●nd being just , and not willing to make her a publike example , was minded to dismisse her secretly . Admire t● Blessed Virgin● silence in what did so much concerne her : she concealed it from S. Elizabeth till the Child proclaymed it : It not being now possible to conceale it , she committs herself to the protection of God , often having recourse to him , and to the blessed infant within her , and to the Angel ; Consider the severall thoughts which she and S. Ioseph might have . Learn ( sayth S. Ambrose ) wha● a iust man ought to doe when he spieth anothers falt ) He doth not blaze it , he excuseth it , he thinks and speaks the best , he compassionats it , he committs it to God to iudge . II. As he was thus thinking , behold the Angel of our Lord appeared vnto him in sleepe , saying , Ioseph Sonne of David , feare not to take Mary thy wife , for that which is born in her is of the holy Ghost . And she shall bring for t a sonne ; and thou shalt call his name Iesus , for he shal save his people from their synnes . Deservedly doth the psalmist sing . Our Lord is become a refuge vnto the poore , a helper in occ●sions and in troble . They who know his name will hope in him ; because he doth not for sake those who seeke him . Both these ●ervants of his found it so to both thier comforts . Congratulate both the one and the other : she might have brought many arguments for herself , but the testimonie of the Angel was more propper , and vpon it , behold with what reverence and ●espect everafter S. Ioseph caryed himself tovvards the Virgen ; with what comfort he thought of the child ▪ with what eagernes he desired and expected the Saviour and salvation promised . III. For sayth the holy Text , Ioseph rising from his sleepe did as the Angel of our Lord had commanded him , and tooke vnto him his wife , and knew her not till she brought forth her first born sonne , and called his name Iesus . Rise thou also from s●eepe , after so many good inspirations which thou hast had , and doe as thou art willed , either secretly in thy soule , or openly by those who are to direct thee . Betake thyselfe to the Blessed Virgens help and protectiō , and of S. Joseph , and the Angels , and hope for assistance of the Child by their means and intercession . He is the first bor● of the heavenly father , and as he had no other sonnes but adoptive , so the Blessed Virgen . Give her the ioy of this , and of all her other children , among whom endeavour thou to be one . A preparative for the receaving of our Saviour . I. PART . I. THe first step tovvard the receiving of our Saviour must be an humble acknovvledgment of our ovvne weakenes , wickednes , and want of of light : life , and redemptiō ; and naturall forces not being able to reach either to know God , and to serve him as we ought , or to make our peace with him after we have offended ; but we are like people in a desert , helplesse and wādering we know not whether ; this the greatest wits that ever were among men are forced to confesse ; not being able to dive into the mysteries of God , nor the future rewards , or resurrection &c. at the mention wherof ( as we read in the Acts ) they wondred , and laughed at S. Paul , and every thing did seeme strange vnto them : But how ever foolish these things seeme to worldlings , we must stoop vnto them , and humble our ovvne conceite , seeme it never so high : in proclayming this our weaknes and want our voyce must be continually imployed . II. The second step is hope and desire of his mercyes who offers himself to relieve vs , because ( as S. Leo tells vs ) As he findeth no body free from guilt so he comes with intention to free every body : let no body therfore despayre , no body out of pusillanimitie conceive he may not receive plentie of his grace . As all hills and hillocks must be humbled , so all valleyes shall be filled , that will not put a stop to the current of his grace . III. The third is a right intention , desiring and imbracing his coming and his wayes , not for temporall comforts or respects , nor delaying our amendment for any such considerations ▪ And if we can rayse our thoughts and affections to seeke him purely for his ovvne goodnes and deservings , he will come the more welcome to vs. IV. The firth is , resolution to breake with the wayes of the world , and of people worldly given , seeme they never so pleasing to sense , and to furnish ourselves with confidence that by the help and example of our Saviour the way which he takes ād teacheth shall be easy though seeming at first never so hard . A preparative for the coming of our Saviour . II. PART . I. COnsider him who is expected as he is God. In the beginning ( that is before any thing , from all Eternitie ) was the word ; that only word which eternally spoken by his Father contaynes all things in a word ; and the word was with God , in the bosome of his Father , in equall happines and glorie with him ; and God was the word , one God , one Essence , one substance , one all things with him . This was in the beginning with God ; thus was the case , this was the state , the glorie , the happines from all Eternitie , and for all Eternitie of him that is expected . And more over all thinges were made by him , and with out him was not any thing made . Which not only signifies vnto vs his povver , and that not the least thing that is can be with out him , but also that he comes voluntarily vnto vs , not constrayned , not ou● of any necessitie on his part , but freely , liberally , gratiously offering himself vnto it , not overavved by his Father , but willingly accepting his , and doing his ovvne pleasure in it . Offer thy self to him , sory that n●t from the beginning . II. That which was made , in him was life , as in the fountaine from whence all that is came ; with out him nothing lives , nothing moves , nothing is . Vnles we direct ourselves to him , vnles we follow his commands , our life is no life , but a wandering to eternall death , we are not living but continually dying . In him all things bring life , our infirmities , our sufferings , our wrongs born for him are life . III. This life was the true light of men ; it is the propertie of light to expell darknes : see that thy darknes be not so great as to resist it ; open thy eyes , hope in him , wellcome him , intertayne him ; without him we can doe nothing ; but also many things there be which with out vs he will not doe . A preparative for the coming of our Saviour . III. PART . I. HE was in the world , and the world was made by him , and the world did not know him . O miserie ! O ingratitude ! what greater miserie then not to know so great a frend , so ne●re vs , so ready still to doe vs more good , and still doing good vnto vs ? What greater ingratitude then not to acknowledg him from whom we have all that which we have ? He came into his owne and his owne did not receave him . Stir vp thy self to receave him , and see thou be such as he may owne thee . II. As many as receaved him , to them he gave power to become sonnes of God , to such as beleeve in his name . He refuseth none that are but willing to receave him : Be they slaves , be they freemen ( sayth S. Ihon Ch●isostome ) be they wise , or vnwise , noble or ignoble , rich or poore , princes or private , publicans or south sayers , lame , blind , crooked ; he disdayneth not to adopt them his children . O bounty vn●onceivable ! and nothing can deprive vs of this power but our selves . III. Who not of blood , nor of the will of flesh , not of the will of man , but of God are born . As who should say , nobilitie of blood , and descent according to the world doe not heere avayle ▪ nor to have been the lineal sonnes of Abraham o● David &c. not to have invented a religion voluntarie ; but faith in Christ , and to beleeve in his name , is the entrāce into this new pedigree , and the means to become the sonnes of God. Againe , after we are adopted , we must be carefull not to give way to flesh and blood , ād to our owne crooked will ; but we must earnestly indeavour by puritie of life to mayntayne this right and priviledge which God , by our redeemer expected , doth offer vs. This I saye vnto youbrethren , that flesh and blood cannot possesse the kingdome of God. 11. Cor. 15. 50. A preparative for the coming of our Saviour IV. PART . I. Consider to how many errors we are subiect in our vnderstanding against faith , as among Infidels and hereticks : and how far wide we are by our naturall strēgth from the truth , either cōcerning God , the Persons of the Blessed Trinitie , the Resurrectiō , and account to be givē of our actions and thoughts , and the true end why man was created ; how various and vnsettled mens minds have been , and are in point of religion , when left to themselves , and yett a thing so highly concerning vs as an Eternitie of payne or blesse : How much we needed an Infallible Guide , and how much bound to God for sending vs one who is truth itself , the Eternall wisdome proceeding from his owne mouth , and the selfsame God with him , to shew vs from end to end this life happily . II. Consider the weaknes of our will , prone to as many follyes as our vnderstanding : to errors , and even leading vs against our vnderstanding and knowledge , to that which we know to be naught ; and consequently as much necessitie there is in it of a guide , who with a strong hand should bring vs through the desert of this world , and the many difficulties we find in it , and inflame vs by his example to the love of the land which is promised vs. This our Blessed saviour , the sonne of God is doing . &c. Thank him for it , deliver thyself as a poore blind or ignorant pilgrim to be dir●cted and incouraged by him . III. Consider to how many passions , and changes in them we a●e subject , and the troble which comes by them , besides the offence of God and man : Now angry , now pleased vpon a trifle ; now sad ▪ now iocund , now full of feares and frights , now as foolish and fond in our hopes , in so much that we make ourselves oftims a laughing stock to othes , and are a hell to ourselves . Our Saviour comes to shew vs a way how to rule these passions which most commonly overrule vs. Beg of him that he will lend vs his helping hand in it , and resolve to helpt ●yself by his help . The Iournie of Iesus Marie , and Ioseph towards Bethleem . ● . IN those dayes ther came forth an Edict from Cesar , that the whole world should bee enroled ; and all went to bee enroled every one in his owne citty . Thus most men order thier busines , for other ends then those which God hath ordayned , who reacheth from end to end strongly , and disposeth all things sweetely , and brings them at last to his bent . Admire , Adore , love his providence , and disposall , and be not slovver in obediēce to the All governing God , then men to men : Whose ambition and pride is not a little also to be admired , glorying in so short , so vncertaine , so tickle a fortune , as is of all great men , and not acknovvledging from whom they have it , and on whom it chiefly depends . In the hands of God alone are all the bounds of the earth . We are pilgrims , and cannot say we have here a citty permanent ; though if we take the whole world for our habitation , as it shall please our soveraign lord God , who is everywhere , we may be permanent in him , doing his will here , and inioying him ever herafter in heaven . II. And Ioseph went vp from Galilaee , out of the citty of Nazareth , into Iewry , to the citty of David called Bethleem ; because ●e was of the house and familie of David , to be e●roled with Marie his espoused Wife , who was with child . Reverence the obedience of Ioseph and Marie , but cheefly the little infant , Lord of the World , who by this Act traced out vnto vs a law of obedience to those who are in command ( as S. Isidore reflecteth ) though commanding for sinister ends , so nothing be commanded contrarie to the obedience we ow● to God ; and not vpon pretence of povertie to decline the paying dutyes , much lesse to be in any thing refractorie , because we will not part with our accommodations , or vndergoe some little troble more then ordinarie . III. And when they came there was noe place for them in the Inn. For whome ? And perhaps neither vpon the way as they came ; or they had not those accommodations which people in iournyes desire , or stand in need of , being cold , weary , infirme . How often doth God seeke and find noe place ? Free thyself from all troblesome Guests , from all that may be a hinderance to him : who , or what is there that can challenge place before him ? Rid thyself of all vnnecessarie busines , of busines not belonging to thee , not beseeming thy calling . Converse often with the blessed Virgen , with S. Ioseph , and with such company as they affect . Salute the little infant in his mothers wombe ; prepare thy soule , and thy armes for him ; see they be such as he may not refuse . The birth of our Saviour . I. ANd it came to passe when they were there , her dayes were fully come that she should be delivered , and she brought forth her first begotten Sonne . Where , after all this , came it that she should be delivered ? Behold the place ; Consider the hovre of the night , the season of the yeare ; the solitude of the Mother ; dive into the inward thoughts of the Virgen , and S. Ioseph . He was born in iourney , to bring vs travellers with out errour to our iournyes end : He was born in the night ▪ to be to vs the light of truth . Adore with the Angels the first begotten of the heavenly father , and of the Virgen Mother , of whom it is sayed let all the Angels of God ●dore him . II. And she swathed him in Clouts . How much honour was here done to Povertie ? With how few things is nature content ? How much are the incommodities , and wants which some times we suffer sweetened by this example ? In what height is humilitie placed ? Consider with how many good thinghs the Blessed Virgen was filled ( according to her ovvne prophecie ) which the emptie riches of this world doe not affoard , nor rich men relish ? Reverence , and kisse those blessed clouts , and see thou contemne not those who are but , poorely cladd . III. And she layed him in a manger . This throne , this palace the God of heave● chose and preferred it before the golden seates , and Ivorie beds of Salomon , that is , of those who are wise to this world . Prepare for him the manger of thy hart ; begge of the Blessed Virgen the furniture of severall vertues to adorne it , the foote cloch of humilitie , and obedience to his commands ; the Violet of hope in his mercyes ; the Crimson of love and charitie : the purple of sorrow and contrition ; visit all the hovses of thy heavenly frends ▪ and find out by them with what thou mayest best furnish this one roome of thyne , to the end he may willingly take vp his lodging in thee . O that I had that beautifull varietie with which the heavens are adorned , the knowledg of the Cherubims , the Fervour of the Seraphims , the Strength of the Vertues , the Promptnes of the Angels : the Zeale of the Apostles , the Constancie of the Martyrs , &c. The Angel brings ioyfull tidings to the shepheards . I. ANd there were in the same Countrey shepheards , watching , and keeping the night watches over their flock . And behold an Angel of our Lord stood by them , and the brightnes of God did shine round about them , and they were greatly afrayd . Blessed shepheards in regard they were in the same countrey so neere thier saviour ; more blessed because they were watchfull , first over themselves , then over thier flock and did not slacken by reason of the incommoditie of the night , and winter season . Such receave comfort from our Lord , are made partakers of his mysteries , and of his companie , and are bid not to feare . For what should they feare from the world , which they comtemne , and all that is in it ? Or from heaven which they love and desire ? II. And the Angel sayed vnto them : feare not , for behold I bring you tidings of great ioy , which shall be to all people : becaus● this day is born to you a Saviour , which is Christ our Lord , in the citty of David . What greater ioy if we rightly apprehend our wants and our miserie ? VVhat tidings happyer ? A Saviour to all , and to me as much as to all ; and this day . if I will ; for Christ is equally a Saviour then , and now , and to the worlds end ; and this Day particularly inclined to dispose of his heavenly creatures and guifts as on the day of his birth solemnized in heaven and earth . III. And this shall be a signe to you : you shall find th● infant swathed in clouts , and layed in the ma●ger ? This shall be a signe to you that are humble ( sayth S. Bernard ) to you who are obedient , to you who are not high minded , to you who watch , and meditate vpon the law of God day and night , in the light of knovvledge , and in the obscuritic of faith ; in the interchange of comfort and desolation , and are not curious searchers , but readyly veyle to what ever signe God is pleased to give of his blessed will and presence . You shall find the eter●all God become an infant , and swathed in clouts &c. And of what can this be a signe but of pardon , of grace of peace &c. Apply thyself to this infant ; He sayed the word and all things were made . He commanded and they were created . All things were made by him &c. That which was made in him was life &c. The shepheards make hast to find our Saviour . I. ANd suddenly there was with the Angell a multitude of the heavenly Hoast praysing God and saying , Glorie in the highest to God , and peace in earth to men of good will. Joyne thyself to this multitude , and sing prayses to God for so greate a benefitt , and make vse of it while it is fresh , seeing it is putt into the hands of they will. This life is a warfare , and a tearme of Temptation , we may not therfore hope for glorie with out victorie , nor victorie with out strife , by which we purchase even heere vpon earth peace with God , with our neighbours , and with ourselves . II. And when the Angels parted from them into heaven , the shepheards speake to one an other ; lett vs goe over to Bethleem , and see this word which is done , which our Lord hath shewed to vs. As if they would have taught vs to say , lett vs passe from darkenes to light , from death to life , from our old customes to a newnes of conversation , to Bethleem , the hovvse of breade , the true sustinance of our sou●es , and dive into this word made flesh for our sakes , and discover more and more the greatenes of this benefitt which God hath bestovved vpon vs. And they came with speed , and they found Mari● , and Ioseph , and the infant lay●d in the manger . Imitate thier speed : Cast of all cold demurrs , which the holy Ghost doth not relish , the infant dislikes , impatient of delay because burning with love . And what a treasure did they find ? Marie , and Ioseph , and the infant , layed out of love in the manger . They found humilitie in the infant , chastitie in the Virgen , justice in S. Ioseph . III. And seeing , they vnderstood of the word which had been spoken to them concerning this Child ; And all that heard did marvell concerning those thinges which were told them by the ●hepherds , but Marie kept all those words conferring them in her hart . How long and how often shall we see , and not vnderstand ! Imitate the Blessed Virgen in conserving those things in thy hart , and the shepherds in speaking of them ; And cease not to admire that which can be never sufficiently admired , glorified , praysed , loved , imitated , &c. The Circumcision of our Lord Iesus Christ. I. AFter eight dayes were expired that the child should be circumcised his name was called Iesus , which was called by the Angel before he was conceived in the womb . With the old yeare let vs put of ( as S. Paul exhorteth ) the old man with his actions , and put on the new , which is created according to God , in justice , and true sanctitie , or holynes of life . O povverfull hand of God , worke this happy change in me . II. Dayes doe expire ; the houre , which doth passe by moments , is not to be recalled ; what if this day were to be my last ? VVith what disposition , with what feeling should I heare God say , thy dayes are expired ? III. When the dayes were expired , this child did not aspire after rest and ease , did not hang after humane and worldly comfort , the favour and prayse of men , libertie , freedome , or priviledge , but attended his circūcisiō : wherfore doest thou favour thyself ? At what art thou proude ? As for the wonderouse works of God , nothing can be taken from them , nothing can be added to thē , neither can the depth of them be found : when a man hath done , then he beghinneth . IV. He that was above the law , and not bound vnto it , keepeth and obeyeth the law , not without shedding of his blood : He began the yeare , not fayntly languishing , but fighting valiantly : The kingdome of heaven which he comes to bestow vpon vs , will be gayned by force . It is a good circumcision ( sayeth S. Bernard ) which we vndergoe by voluntarie Povertie , by penitentiall labours , by religious observances . These are the armes with which we must fight , that we may overcome , and begin that happy yeare which never will have end . Of the name of Iesus . I. HIs name was called Iesus to witt , first called so by his heavenly Father , who only fully knew the nature , and desert , and office of this child . If thou werte to be named according to they nature , desert , and manner of performance of they duty ; by what name should God , or man deservedly call thee ? II. VVhat betokeneth this connexion of circumcision and the name of Iesus ? Acknowledge in it ( sayth S. Bernard ) the mediatour betvvixt God and man , coupling divine and humane , high and low things togeather . Circumcision is a testimonie of the truth of his humanitie ; his name doth signifie the povver of his divinitie . For he and noe other can save vs from synne , and yet not without vs , and our cooperation . Hovv often doe we seeke freedome from siknes , and bodily troble more them from synne ? Bodily health more eagerly , then the health of the sovle ? Content oft times to be synners , but not to be called so ; ashamed to doe penance , not ashamed to synne ; apt to receive wounds , bashfull in seeking remedy . III. The Angel , the Blessed Virgen , and S. Ioseph were the first worshipers , and proclaymers of this holy name of Iesus : Jt is an honour to be thier partner in it , and with S. Paul , who was chosen to cary this name through the world , and taught vs that at the name of Iesus every knee should bow , of thinges in heaven , in earth , and vnder the earth , and that every tongue should confesse , that our Lord Iesus Christ is in the glorie of God the Father . IV. If thou doest acknowledg ●esus , if thou doest honour him as thy Lord , be not ashamed of his liverie , lett thy hand agree with thy mouth , and not the voyce be of Iacob , and the hand the Esau. He was called Iesus before he was conceaved , before thy works renew thy intention . Of the starre which appeared in the East . I. VVHen Iesus was born in Bethleem Iuda , in the dayes of king Herode behold there 〈◊〉 sages from the East , to Hierusalem , saying , where is he that is born king of tho Iewes ? For we have seene his starre in the East , and are come to adore him . How great ● benefitt is it to be called to the sayth and service of Christ , wheras thousāds are left behind ? How greate to be stirred vp to reforme our conversation , to be called to Religion , to converse with God in prayer , by sweete and ●fficatious means , from our tender yeares , or from the turmoile of earthly trobles ? Who is Author of all the thi●g● but this infant ? Who on earth is carryed in his mothers armes and commandeth the heavens to wayte on him . II. How greate a favour is it to receave dayly new illustrations from heaven , or to have our ancient f●rvour conserved and confirmed ? with what thankfulnes ou●ht we to correspond ? We saw his starre and we came instantly with out delay : overcoming all difficulties which might be objected at home , or abroad . We came from our home commodities , into a strange country , f●om freads , to those who might proue vpon the matter enimies ; vpon no absolute evidence , but greatest likely hood . Walke while you have light , that darkenes overtake you not . He that walketh in darkenes , knowes not whether he goeth . III. Where is he that is born king ? As if they should have sayed : why is the king of the Jewes layed in the manget , and no : seated in the temple ? Wherfore doth he not glitter it purpse , but Iyes svvathed in clouts : And by thier asking these questions of those who are , or should be knowing , they rebuke thier negligence , they cheek thier sloth , they blame the Servant that he doth not goe to meete his master &c. He is b●r● king of heaven and earth : The heavens acknowledge him and wayte vpon him . O dulnes of my earthly ha●● that is so little dutifull , so little respectfull , as not to take notice where he is ? Or not to affoard him a place more befitting him ! How Herode was trobled at the newes . I. KIng Herode hearing this , was trobled , and all Hierusalem with him and assembling togeather all the chiefe Priests and Scribes of the people , he inq●ired of them where Christ should be born . They are trobled who had most cause to rejoyce : Beware of ingratitud● , least benefitts receaved turne to thy prejudice . Beware of passion , and prejudicate opinions , which blind vs from seeing , or detayne vs from acknovvledging that which we cannot but see . Bevvare of dissembling : For ther 〈◊〉 no counsell against our Lord , sayth the Prophetr . II. And they sayed , in Bethleem Iuda● for so it is written by the Prophett ; And thou Bethleem land of Iuda art not the least among the Princes of Iuda , for out of thee shall come forth the Captaine , that shall rule my people of Israell . How readyly could they point out the place of his birth , and yett not stirre to looke after him ? But if Bethleem be esteemed greate , because in it our Saviour was once bor● how greate may we be , in whom he is , as it were dayly born in the holy Sacrament ? Follovv this Captaine , and esteeme thyself happy to be ruled by him , and to be one of his people . O Lord I am thy servant . III. Then Herode secretly calling the sages , learned diligently of them the time of the starre , which appeared to them . And s●nding them to Bethleem , sayd , Goe , and aske diligently after the child , and when you shall have found him , make report● to me , that I also coming may adore him . O blessed Child● VVho would not diligently aske after thee ? VVho would not carefully informe himself of thee , that he might from day to day vnderstand more and more , that thou art , as the Prophett stiles thee , admirable , God , strong , Prince of peace , Father of the future world , Aske earnestly of him what thou wantest ; he will bestow his gifts as a Father , as a Prince , as God. As a Child : Inquire of those who know him best , that knovving him more perfectly , thou mayest adore him more reverently , and serve him more diligently . The Sages find , and adore our Saviour . I. VVHen they had heard the king , they departed ; and behold the starre , which they had seen in the East , went before them , till it came and stood over , where the child was . VVhile ordinary means doe last , God affoardes not extraordinarie ; when ordinarie faile , he supplies by wayes best knowne to himself . Behold the reward of constancy , and of resolution in overcoming difficulties , in contemning humane respects , and judgments , and feares , in continuing the good courses , which vpon due consideration we have vndertaken for God. II. And seeing the starre , they rejoyced with exceeding greate joy ; and going into the house , they found the Child , with Marie his Mother . Rejoycing exceedingly at the light of the starre , how much more did they rejoyce at the light of the Child ! And what Child ! in what hovse● Behold where thy king is born , where this Child is to be found with his Mother ; whether Iesus is to be followed , with the faithfull Kings , and shepheards ; And falling downe , they adored him : notvvithstanding his s●al retinue his poore furniture , the small appearance of kingly presence . Sonne suffer me to doe with thee what I wil , I knovv what is good for thee . &c. III And opening thier treasures they offered vnto him gifts , Gold , frankincense and Myrrhe ; and hoving received an answer in sleepe , that they should not returne by Herode , they went back into thier country another way . Observe what they offered , and acknovvledge what they did beleeve ; by these three , his divinitie , his royaltie , his mortalitie are infinuared , Open thy hart , and see what treasure thou there hast layed vp to offer . Is thy treasure ▪ Advisednes ? Is thy treasure Chastitie ? Is thy treasure a desire aud inclination to pray , to overcome thy passions , to mortifie thy sensualitie ? Offer at least thy ●art and soule , to receave what he shall please to bestovv on thee , or to take from thee what may be displeasing to him . If thou hast no gold , offer the bitternes of thy teares , and in all thy distresses and doubts have recourse to God , that thou may est be directed and strengthened in the right way to thy heavenly Country . How many dangers hast thou escaped by his suggestion ? Into how many good wayes hast thou been put . &c. Returne not by the wayes of the wicked world , least they be occasion that this child be taken from thee or misused . The Purification of the Blessed Virgen . I. AFter the dayes of her purification were fully ended ; according to the law of M●yses , they caryed him vp to Hierusalem to present him to our Lord , as it is written in the law of our Lord : Every male &c. Here be no excuses , no supposalls of exemption , no declining the law , though novv dravving to an end , but the time , and houte being come , they obey , though she à Virgen , and he aboue the law : Let our strength therfore be ( according to the counsell of the Wise man ) the law of Iustice , that is , to fullfill it , not to endeavour to make it voyde , or to decline it . II. Consider what a Kind of present this was from the hands of the Blessed Virgen , and her Sonne , to God his Father . How worthy ? How gratefull ? How compleate . Then , as to ourselves , how greedily should we attend , how cheerefully welcome , and make vse of the houte in which we might present ourselves to God in prayer ? Enter into the Interiour of the Blessed Virgen , S. Ioseph , and the Child Iesus and behold with what disposition they present themselves , and him . It is a happy law vvhich ordereth every thing so , as we may securely expect till the day , and houre , and moment come about , wherin we are to apply ourselves to this or that service pleasing to God. III. All the dayes of this life are dayes of purgation : As we wash our hands , our face our garment , so must we our soule , that it may appeare before our Lord an acceptable present . Now present thyself to the Child , and to the Virgin , that thou mayst find favour when he shall come as Iudge : For nothing that is polluted shall enter into the heavenly Hierusalem , nothing ●hat is not purified , by innocency of life by pennance , or by the purging fire . The law of Purisication . I. EVery male that openeth the womb , shall be called holy to our Lord. Consider vpon how many titles thou art Gods , and oughtest to be holy to him , and wholly his : He created thee of nothing , to his Image , and likenes , for a holy , and sublime end , to wit , to serve him with body and soule , and eternally to inioy him : Thou hast been redeemed with blood most holy , that in holynes , and iustice thou shouldst serve him all the dayes of thy life : Thou hast been called into a Holy Church , perhaps to holy vovves , and to be an instrument to make others holy , fed with the holy bread of Angels , bred vp to a holy course of life , with holy documents , and inspirations , in conversation with holy persons . How ●omes it to passe that my beloved in my house doth ( if not many things which are naught ) so few holy things ? Put on a manly courage in the way of vertue that thou mayst become truly holy to our Lord. II. And to offer Sacrifice , according as it is sayed in the law of our Lord , a payre of turtle doves , or two young pigeons . Consider the Indulgency of God towards vs ; He requireth nothing above our strength ; Give according to the law : Keepe the commandments ; keepe thy rule : this is a most gratefull sacrifice ; doe not pretend that that is above thy strength which he appoints : Noe man is so poore , or weake as to be excused from conforming himself to his blessed will. III. A payer of turtles &c. A double offering , for the Mother and for the Sonne : Thy soule , and thy body : thy vnderstanding , and thy will , thy interiour , and thy exteriour cariage ; thy intention , and thy workes ; both of them sincere , and innocent , not inconstant and ●leeting , not hanging after worldly contentments . I esteemed laughter deceit ( sayth the wiseman ) and to ioy I sayed , wherfore dost thou in vayne let thyself be deceived . The coming of old Simeon to meete our Saviour . I. ANd behold there was a man in Hierusalem named Simeon , and this man was iust , and religions , expecting the consolation of Israel , and the holy Ghost was in him . How few of this kind of men are now to be found and even in Hierusalem ( that is , the most sacred place ) how few ? The word Simeon signifieth one that giveth eare ; how few give eare to the Best things ? Who so doth , is in a way of Iustice , and religion , and attendeth not the vaine , and emptie comforts of this world , which passe as in a blast , but the inward comfort of the holy Ghost , and of the presence of God , and of our Saviour . II. And he hath received answer from the holy Ghost , that he should not see death , till he first saw the Christ of our Lord. See how many commandments , rules , or directions thou hast received from God in thy state of life , for so many answers hast thou receaved from him , that thou shalt not see death if thou keepe them : so our Saviour sayed answering the yong man. Doe this , and thou shalt live ; and the Wiseman : Feare God , and keepe his commandments , for this is the whole man ; as much as to say , in this is all the happines of man : with what confidence shall we looke vpon à temporall death , and avoide the eternall if we be thus armed ? III. Simeon was expecting the consolation of Israel . Follow thou his example , and the advise of the Royal Prophet , Expect our Lord , and be of good courage , whether thou be by him often , or seldome spiritually visited , whether busines succeed to thy mind , or otherwise , in what ever imployment he doth ingage thee . This disposition is a signe of Iustice , and Religion and of the Holy Ghost dvvelling in vs ; A signe that we have the true spirit of wisdome , and vnderstanding , and of counsell , and of fortitude , and of Pietie , and of the feare of God , and of his love . not wedded to our owne wayes &c. Simeon takes the Child Iesus into his armes . I. ANd he came in spirit into the Temple . Reflect with what spirit , how fervently , with how much thirst and eagernes ; or cōtrarivvise how coldly , and dully thou appearest in the Temple , at prayer , or at the holy Sacrifice of Masse , ( where the Angels assist with reverence ) or at other pious exercices ; and see what successe thou mayst hope for . If by a customarie performance of thy devotious thou be fallen to a feeblenes in them , rouse vp thy spirits , renew vvhat is decayed : Rise , make hast , my beloved ( sayth the bridgroome ) and come . II. And when his parents brought in the Child Iesus , to doe according to the custome of the law for him , He also tooke him into his armes , and Blessed God , and sayed , now thou mayst dismisse thy servant , ô Lord , according to thy word , in peace . VVhata blessing is it to receave our Saviour in our breast ? To have him in our hands ? And as it were in our possession ? VVho can sufficiently esteeme that instant in which we may say with Jacob. Now I will not dismisse thee vnles thou bles m● . VVhat may we not hope to obtaine having our God as it were in our povver ? Begge peace , saluation , light , comfort in tribulation , and in expecting the time of comfort , and what ever may be wanting to thee towards thy owne , or thy neighbours assistance . III. My eyes have seene thy saluation which thou hast prepared before the face of all people &c. Blesse God for sending this saluation to all , and that thou in particular hast been made partaker of it : Begge increase of this light &c. And his Father and Mother were marveling at these things which were spoken of him . And not with out reason shall we detaine ourselves in admiring , and adoring his goodnes , his willingnes to impart himself vnto vs , and infinite other thinghs which we may find in this Child , who gives himself into our armes incomprehensible in himself , but framing himself according to humane nature , by love , and imitation of his vertues to be comprehended by vs. Simeon his Prophecie . I. ANd Simeon blessed them , and sayed to Marie his Mother . Behold this Child is set to the ruine , and resurrection of many in Israel , and for a signe which shall be contradicted . God mingleth sorrow vvith ioy and gladnes ; which in this life is not only the common case of every body , but also a blessing . And therfore when adverse things doe not befall vs , we shal doe well to forthinke them , least we be ingulfed in too much libertie and licentiousnes , or overtaken with pride and haughtines . Be mind full of Povertie in time of abundance , sayth the Wiseman ; and againe , an advised man doth allwayes feare , and in the dayes of synne will beware of carelessnes . II. If of this child it could be sayed he was to be the occasion of ruine , and rising to many , what may be thought of vs ? Let every one say with S. Paulinus , would to God Christ may be to me ruine , and resurrection that synne may be ruined in me , and he rise who fell when synne began to rise . And againe ; whatever be likely to be the event of future thinghs , it is our dutie diligently , sincerly , and with out all anxietie to performe that good which we have in hand , and commit the event to God. It is an idle thing to repose our confidence in man , or in any creature : finally he that doth not expect to be contradicted , or goeth not armed for it , doth in vayne presume he shal have peace in this life , or be accounted a true follovver of Christ. III. And thy soule a sword shall pearce , that the thoughts of many hartes may come to light . What did she deserve who brought forth her child without paine , but bred him not without griefe ? Make account , ( sayth S. Bernard ) that nothing happens to any which may not happen to thee ; and doe not say in what have I deserved it ? How many thoughts of men will come to light when this child shall come to indge them ? What different iudgement will men make of themselves , and of all things belonging to this world , from that which heeretofore thy indged , not taking the doctrine and inspirations of this child in thier way ? Pearce thy owne soule now with griefe for thy synnes , that then the iudge of the iust may be revealed to thee . &c. Anne the Prophetesse . I. ANd there was Anne ● Prophetesse , daughter to Phanuel , of the tribe of Aser , she was farre stricken in dayes , and had lived with her husband seaven yeares from her Virginitie , and she was ●iddow ●ntill eighty and foure yeares . By her name learne how deserving she was , and in what degree thou must be that thou mayst deservedly meete our Lord. Anne signifieth , gratious , mercifull , giving , reposing ; Phanuel , one that seeth God , or walketh in his sight : Aser , blessednes : for a soule thus qualified may deservedly be tearmed blessed : she was farre stricken in yeares , she did not goe backward ( sayeth S. Peeter Chrysologus ) but dayly increased in vertue a signe , and advancement to this , followeth II. And she departed not from the temple , by fastings and prayers serving day and night . Deservedly sayeth Origen ) did this holy woman receive the spirit of prophecie , being by constant chastitie , and continued fasting , mounted to this height and we , ( according to the Counsels of S. Cyprian ) who are allwayes in light , because in Christ , must not cease even in the night from prayer , darknes and profound silence are no little helps to compunction . And she at the same time coming in , praysed our Lord , and spake of him to all those who expected the redemption of Israel . An ample subiect of prayse and thanksgiving , God man , and become an infant for our sake . Confitemini Domine quoniam bonus ; quoniam in saculum miserieordia ejus . III. And when thy had done all things according to the law of our Lord. they returned into Galilee , to thier Cittie Nazareth . And were not any thing puffed vp with so much prayse , and commendation : but returned to thier wonted humble exercises , and meane place of aboade . And the child grew , and waxed strong , full of wisedome , and the grace of God was in him . Sonne , it is more profitable , and more safe for thee to hide the grace of devotion , and not to thinke , or speake much of it , but rather to humble thyself , and esteeme thyself vnworthy of it . &c. Thus we may grow in strength and wisdome and grace in the sight of God , and have God dwelling in vs ; for with the humble is his conversation . The flight into Aegypt . I. BEhold an Angel of our Lord appeared in sleepe to Ioseph , saying ; rise and take the child , and his Mother , and fly into Egypt . He appeared to S. Ioseph , and not to our Blessed ●ady , to give vs in her an example , of humilitie and obedience , and in him both a patterne of constant faith in seeming contradictions , and resignation to what ever God shall dispose , submitting our seeming wise thoughts to his vnsearchable wisdome , and putting no bound to our submission . And be there till I shall tell thee . II. For it will come to passe that Herode will seeke the child to destroy him . Not knowing before hand what will happen , it is fitting we should ever have tecourse to whom all things lye open , and there repose our doubtfull thought ; so Herode with all his povver and craft will not be able to annoy vs ; for as when God flyeth man , it is not out of feare , but for some hidden mysterie ; so when he putteth vs in case of flying , it is for our good , and for some ends of his towards it . Herode sought the child to destroy it . Seeke thou his enimies , that is , synfull dispositions to destroy them , and maintaine him who is thy true life Christ Iesus . III. Who rising tooke the child , and his mother in the night , and retyred into Egypt , and was there till the death of Herode . Reflect how poore a life it is likely they did lead in Egypt : Thier best riches was obedience ; thier accommodation patience ; thier comfort prayer , and devotion ; with drawing thier thoughts from all but the will of God. Feare not ( sayed old Tobie to his Sonne ) it is a poore life which we lead , but we shall have many good things , if we feare God , and depart from all synne , and doe well . See that Christ flying finds intertaynment for himselfe , and those whome he vouchsafeth to style his little ones . He and his Mother were posted away at an vnseasonable houre in the nigat , to teach vs that all houres are to be accounted seasonable when God calls , or his service ; and they retyred into Egypt , where thier forefathers had been oppressed , yet God protected them . &c. The slaughter of the little children . I. THen Herode perceiving that he was deluded by the Sages , was exceeding angry ; and sending , slew all the male children that were in Bethleem , and in all the borders therof , from two yeares old and vnder , according to the time which he had dilig●ntly inquired of the Sages . Then he saw he was deluded , when his malitious disposition deserving it , God permitted him to perceive it , and not before . And as wicked people and such as are imperfect , doe not see God working all things , and disposing all according to his divine pleasure ; so Herode ; but like angry and foolish doggs , he followed the stone , not minding who did cast it at him . How late doe those who are wordly wise , and given to worldly courses , see thier errour ? And say when it is too late , we fooles , accounted the life of the iust to be madnes , and thier end to be with out honour . &c. II. In the meane time , the children were happy ▪ whome ( as S. Augustin speaketh of them ) life everlasting met in the very davvning of thier dayes He slew all , but missed of him , whom he sought above all ; neither did he hurt those whom he found ) sayth S. Fulgentius . And out of it S. Leo gives this lesson ; that we beware of ourselves , for our Ghostly enimie strives to slaie in vs a kind of tender infancie of our faith and vertue . &c. III. Then that was fulfilled which was spoken by Hieremiè the Prophet , A voyce in Rama was heard , much erying and wayling , Rachel hewayling her children , and would not be comforted , because they are not . Thus We often grieve where we have cause of ioy , and will not receive comfort , because we conceive that to be which is not , and doe not thinke of that which is most important . I will not have you ignorant of those that sleepe ( sayth S. Paul ) that you may not be sad , as other folk who have noe hope . The wicked are truly to be bewayled . For it were better for them they were not , if thy doe not repent ; the losse of our soule by fynne deserves much wayling ; other losses are never comfortlesse , to those that vnderstand what true comfort is . See that crying for thy offenses be from thy hart , and not a voyce only from the teeth outward . Thier returne out of Egypt . I. BVt when Herode was dead , behold an Angel of our lord appeared in sleepe to Ioseph in Egypt , saying . Rise , and take the child , and his mother , and go into the land of Israel ; for they are dead that sought the life of the child , who rising tooke the child , and his Mother and came into the land of Israel . What is become of Herode and of all his povver ? He is dead , but that is not all : And to the like end will all those come who either doe not seeke Iesus , or not where he is , in the Catholicke Church : VVe must all dye , but taking the child Iesus , and his Mother with vs , we shall arrive at the true land of I srael , the land of promise , flowing vvith that which is better then milk and honie with out comparison , if wee were to ourselves perfectly dead . Consider also in the persons of the Angel , the Blessed Virgen , and S. Joseph what may occurre . II , But hearing that Archelaus did reigne in Iury for his Father Herode , he feard to goe thither , and being warned in sleepe retired into the quarters of Galilee . Againe by feare the fayth , and patience of the Elect is exercised ; observe their vsuall recourse to God by prayer , from which they received , these frequent directions ; yet oftimes God leaves some thing to prudent consideration , defitous of our cooperation with his Illustrations . III. And coming he dwelt in a citty called Nazareth ; that it might be fulfilled which was sayed by the prophet , that he shall be called a Nazarean . The Prophets fore told it , because it was to be so , God foreseeing all things ▪ and bringing to passe what he hath foreseen , and determined ; which obligeth vs the more to have recourse vnto him in all things gaeate and little , that we may be conformable to him , and not seeme to resiste that which cannot be resisted ; and esteeme nothing so little as not to need his help and direction in it , for even the g●eatest things are little to him . The word Nazareth signifierh , sanctifyed , or set a parte , o● preserved , and florid : So was our Saviour , so must we indeavour to preserve the flower of innocencie , and set a par● some constant time to attend to the service of God , by prayer , that we may attayne that degree of sanctification which he desires in vs , and florish with those vertues , and the sweete odour of them , which may preserve vs to an Eternitie of happines . Amen . Christ remayneth in the Temple at twelue yeares of age . I. ANd his parents went every yeare to Hierusale● ; at the solemne day of the pasover . And did not for feare omit their devotions ; as S. Augstin advertiseth : the way also to our heavenly Hierusalem is , to be constant in the service of God , and observance of his commandments . And when he was twelu● yeares old , they going vp to Hierusalem according to the custome of the festivall day , and having ended the dayes ; when thy returned the child Iesns remayned in Hierusalem , and his parents knew it not . How happy à thi●g is it to begin to serve God from tender yeares ? Whether they live long , or dye soone , thy shall find great benefit . Little Iesus invites vs to begin , and to perserver with him , that we may ascend the easyer to the spirituall Hierusalem , perseverwith more facilitie by good custome , and end our dayes full of good works . II. And thinking that he was in th●companie , they came a dayes journey , and sought him among th● kinsfolke and acquaintance . But he who of set purpose had left his good parents , would not remaine among his kindred , to teach vs not to set our affections vpon trifles , when we have set at naught farre greater matters , nor to stick at lesse , when we have vndergone greater burdens : yet in the meane , behold with how heavy harts they went from place to place inq●iring after him , And returning t● Hierusalem seeking him . III. And it came to passe after three dayes , they found him in the Temple , sitting in the midst of the Doctours , hearing them , and asking them ; and all that heard him astvnished at his wisedome , and answers . Who is able to conceive , what passed in the child Iesvs his hart and conversation those three dayes and nights ; for it is likely he remayned in the temple the whole time ▪ concealing himself , and appearing in the sight of others , as he thought good . As he is fo●●d sitting in the midst of the Doctours hearing them &c. Sit thou doune at his ●eete ; his doctrine and answers being more admirable then any thing that can fall from man as man : Sit doune at the feete of those that hold his place in the Church , heare them , and aske them , and not others , The three dayes after which he is to be fo●nd are , contrition , confession , and satisfaction , according to S. Bernard : and yet to the finding of him in these he hath a chiefe hand , without which he cannot be found : begge of him that thou mayst find him . Jesus his Answer to his Mother . ANd his Mother sayed vnto him : sonne , why hast thou done so by us ? Behold thy father , and I forrowing did seeke thee . This little one ( sayth S. Bernard ) did not blanch at his being publickly before the doctours owned by his poore Mother , by Ioseph a trads man , and to be as it were found falt with ▪ But with how much more reason may he , and his Blessed Mother say to vs , sonne , why hast thou dealt with vs thus , and thus ? Behold thy eternall father and I , have done these and these things for thee . &c. Ponder With what humilitie the Blessed Virgen names Ioseph first , and styles him Father . Say to the child Iesus with devout Thomas a Kempis . Let others seeke for themselves what they please , nothing doth , or shall give me contentment but thou my God , my hope , and my eternall Welfare . II. And he sayed vnto them : what is it that you sought me ? Did you not know that I must be about those things which are my Fathers ? He would ●ot be so thought to be thier Sonne ( sayth S. Augstin ) as not to be vnderstood to be the Sonne of God Therfore also he would be found in the Temple ( as S , Bede reflecteth , to the end that whose Majestie and glorie was one and the same , the same house and seate should contayne them . ) Make thyself his Temple : keepe thyself in the Church of Christ ; wherfore doe you seeke him in vayne in the companie of the vnfaithfull . Sayth Eucherius . III. And they vnderstood not the word which he spake to them . For God vseth to reveile his mysteries to his frends by parts therfore that we may vnderstand them , they are continually to be ruminated . Our spirituall generation , and hope of eternall inheritance is to be allwayes before our eyes , That we are Sonnes of God , that he is many wayes our Father ; how much it doth importe vs to be about those things which cōcerne vs in the other world , to be diligent in observing his commands , to behave ourselves like dutifull and loving children tovvards him : what difference there is betvvixt toyling in the world and for the world , and taking paines for the service of God ; how different a revvard belongs vnto it , This if we did rightly vnderstand we should be the more diligent . &c. The Life of Christ till he was thirty . I. ANd he went downe with them , and came to Nazareth . He went dovvne with them , and stooped to the lovvnes of thier manner of living . He began to be in the things which were thieas , till having passed Maste● of humility , the time came wherin he was to be acknowledged to be above all Creatures Descend thou also from thy high flovven thoughts , from self conceite , and pride , and ambition , and contention and come to Nazareth . Wher thou may be little or nothing regarded : what doest thou in court , in the earthly citty of Hierusalem ? Enter into thy closet , shut thy dore vpon thee , lye closse for a while till the wrach of God passe . The highest God descended , how low ? II. And he was subject to them . Let subjects give ●are to thi● . and not disdayne to be subject : let superiours heare , and observe that oftimes subjects deserve better then superiours : and S. Bernard . VVh will not blush to stand obstinately to his owne opinion , seeing the eternall wisedome to yeald from his . God doth subject , and trust himself to mortalls , and will any body still abide to walke his onne wayes : And he was subject . VVho ▪ To whom ? III. And his Mother kept all these things in her hare and Iesus proceeded in wisdome , and age , and grace , with God and men . How odoriferous a poesie can we thinke these things were in the breast of the Blessed Virgen ▪ how little was she cloyed with often reflecting vpon them ▪ Materiall flovvers need to be fed with water to preserve them from decay , these flovvers also must be watered from the fountaines of our eyes , and warmed with the rayes of devout reflections , that they may continue to refresh vs : so shall we proceed , and increase with Iesus , in spirituall , and other wisedome also , and be in favour &c. Sit vnder the shade of thees trees Iesus , Maria , Ioseph , and thou wilt gather fruits which will be pleasing . Amen . A Meditation by way of introduction to those of the Passion of our Saviour . HArkening to that which our Savior sayed to his Apostles . Behold we goe up to Hierusalem , and the sonne of man shall be delivered to the Princes , to be mocked , and schovrged , and Crucified , begge of him grace to vnderstand the intent of this hard vsage , that thou mayst behave thy self accordingly . And first . It Consider that wheras the chefe intent of the sufferings of our Saviour , was to satisfie for the Synnes of the world and to blot them out of our soules , and also to give vs example of vertue , and incouragement to it , we ought to dispose ourselves to a perfect hatred of synne , as the cause of this greate evill which happened to our Saviour , weighing who it is that suffers , and for what : for as the greater the person is to whome an affront is offered , the affront is also the greater and more detestable ; none being comparable to God in greatnes , nothing can be more detestable then synne against him , to which if we adde the goodnes of our Saviour tovvards vs as man , the hatred of synne must be the greater , as of an object the most injurious that can be both to God and man : which is the reason why the Apostle puts vs in mind to consider well the person of him that suffereth for vs. Recogitate eum qu● talem sustinuit a peccatoribns adversus s●metipsum contradictionem . II. The second consideration is that which followeth in the Apostle , That you be not wearyed fainting in your mind , for you have not as yet resisted vnto blood , striving against sinne . As if he should have sayed in the ha●●ed of synne , in striving against temptations , in overcoming ●nd bridling out passions , in denying and mortifying our desires , in obeying Gods commādments and councells , and in the practise of all kind of ver●ue , ( with out which the hatred of synne cannot be perfect ) many difficulties doe occur , particularly in the beginning of our couversion to God ; we have the more need therfore to set this example of our Saviour the more lively before our eyes that we may not faint , or fayle considering how much more he hath done , and suffred for vs ▪ then can happen to vs in this conflict . III. And thirdly ; by his example also we must incourage ourselves to patients , and constant suffering , and going through with what ever may happen vnto vs otherwise ; because as it behoved him to suffer , and so to enter into his glorie , so we by suffering ▪ and persevering with patience , a●d resolution , in the fight shall be also crowned : looking therfore vpon the Authour of this our Faith , and finisher Iesus , who having joy proposed to him , sustayned the Crosse , contemning the shame , and sitreth at the righe hand the seate of God , say vnto him , sweet Saviour as thou didst voluntarily offer thyself to thy heavenly Father with armes spread vpon the crosse , and thy body naked ; so doe I willingly offer myself to thee , and purpose by thy grace and example rather to dye then offend thee ; rather to suffer any worldly inconvenience then to part from thy counsels and commandments . &c. A meditation of the Councell of the Jewes against our Saviour . REmembring the excessive labour and paynes which our Saviour tooke day and night for our sake , journiig , and preachi●g , and offering his help to every body ; begge of him knovvledg , how thou mayest be gratefull to him for it , and a will to put i● practise what thou knowest . And First . I. Consider that as the Jevves , out of envie and emulation against our Saviour , were the more mad against him the more good he did , and the more wonders he wrought , and they met in councell , and studied ●ow they might apprehend him by som●●raft , and lay hands on him , and kill him : so we contrarievvise , considering he hath done so much for vs , and is still doing , must with all diligence study how we may serve him with a sincere hart , often begging , and often offering it to God , now specially when we see before our eyes in his passion so mani●est , and so vnquestionable signes of his sincere , and constant , and vnchangeable love towards vs. II. Consider secondly that as the Jewes , though thier malice were greate , yet feared the people , and sought therfore privately by craft to circumvent our Saviour ; so we in the service of God must not be afrayd what people will thinke , or say of vs ; but banishing all humane respects , and worldly reasons , go on with that which we know to be good , and acceptable to God , with Courage and resolution , in the face of the world , for the grearer glorie of God , as much , as provident reason will allow . III. Consider thirdly . As the divell entred into Iudas , as a fit instrument for the Iewes towards thier malitious intents , and he of his ovvne accord went , and offered himself for mony to find means to betray our Saviour ; so detesting his treacherous and covetous minde , begge earnestly of the holy Ghost , that he will vouchsafe to take possession of thy hart , and soule , and body , and of all that thou hast , to vse it as a means , and an instrument for his glorie , and with a noble resolution offer thyself voluntatily to doe whatever lyes in thee for the honour of God ; and seeke convenient occasions to advance it , though it be with pauning thyself , and all that thou hast to redeeme him , and his blessed sonne our Saviour from disgrace . &c IV. And againe consider 4thly . As the Ievves we●e gladd of this offer of Judas , and accepted it , and concluded the bargain with him , and he watched vpon th● occasion of betraying our Saviour without tumult ; so out whole joy must be to happen vpon any special means , or occasion of serving our Saviour ; to accept of ● when it is offered ; and to enter covenant betvvixt God and ourselves , to performe it , and to bethinke ourselves how and by what means , and when we may best effect it . without noyse , in regard of discretion and humilitie : and yet though it be with noyse , in regard of good example , and the hinderances with which oft times we must be forced to breake , or els ●othing will be done . Prayer . To our Saviour ; offering to him , as is a foresaid , chiefly a sincere hart , voyde of humane respects , couragious , resolute , and watchfull , by all convenient means to doe him service . See the prayer of the sunday with in the Octave of the Ascension . A meditation of the Paschall Lambe . Matth. 26. Luke 22. I. THe first day of the feast of vnlevened bread , the disciples came to Iesus , and sayed , where wilt thou that we prepare for the to eate the Passover ? VVherin we may reflect , that we must not allvvayes expect to be bidden , but prevent rather the time in things belonging to order , and approved custome , and shew therin our esteeme of the service done to our Saviour , and be constant in it ; and though the benefit therof redound also to ourselves , yet our intention and desire must be chiefly fixed in him for himself , and hovv to prepare a place in our soules which he may thinke worthy of him . II. And Iesus sayed ; goe into the citty , and there will a man meete you b●aring a pitcher of water● follow him , and say to the master to the house , our master sayth , my time is at hand ; with thee I make my Passover . O welcome nevves come ô Lord , and doe not delay : doe not decline this poore habitation : Lord , I am not worthy ; yet come , and with thy grace prepare my soule ; give me the water of sorrovv , teares of true compunction , grace to follovv thy commands , bearing the crosse which thou shalt lay vpon me , for thou doest follovv with the revvard of thy companie those who doe thus follovv thee . VVhen shall I come into that 〈◊〉 where I shall meete with the fountaine it self of living 〈◊〉 which here I beare but in an earthen pitcher . subiect to be broken by infinite chances , and doe be●●e it with labour , and difficultie , but there is c●ase and securitie . III. And he will shew you a large roome , furnished ; there make ready . Hovv readily should we at all times , and all occasions , welcome our Saviour , and those whom he accounteth his , though they be poore and in distresse , and then most of all ? Enlarge thy hart tovvards his service , and furnish it with thoughts and deeds befitting him , and see that it be allvvayes furnished for him , for we knovv not the time which he hath chosen ; see that it be not taken vp by others . Our Saviour and his Apostles had no certaine accommodation , yet God provided : Consider thier punctualitie in observing the lavv though it were but a figure of that which thou recei●est . O blessed lamb of God slayne fot our sakes , and broyled vpon the crosse , be thou my everlasting food , both in this dangerous passage , and for all Eternitie . Amen . A meditation of our Saviours washing his disciples feete . 10. 13. Preamble . Beholding our Saviour with a bason of water in his hand , and a tovvel , ready girt , and vpon his knees , begge of him that thou mayest profit by this admirable action of his . And first . I. COnsider that our Saviour knowing that his houre was come that he should p●sse out of this world to his father , when he had loved his who were in the world , he loved them to the end : and to shew his love the more , he applied himself to this humble and necessarie action . We that knovv not at what houre we shall passe out of this world , but may every moment be taken avvay , have the more need to cleanse our soules , and wash them by humble confession , and harty con●rition ; hovv ●ls shal we shevv that we love ourselves to the end for which we should ? Or how shall we shevv that we love God , and our Saviour as we should ? Specially seeing our Saviour sayd to S. Peeter . Vnless● I wash th●● ●hou shalt not have parte with me . Amplius lava me a● iniquitate mea . &c. II. Consider secondly . That hovvsoever we may find repugnance in laying open our soules to our Ghostly Father , either by reason of the troble of searching into ourselves or the foulenes of our offenses , or the frequency of our negligences , or for bashfulnes , or other respects , yet if we consider well that all things lye open to God , and that which we ourselves discover , God doth wash and cover , the ease of our mind for the present , the satisfaction of our ovvne soules at the houre of death , the necessitie of it at one time or other , we shall say with S. Peeter . Lord not my feet● only , but my hands , and my head . That is , not only that in which I have lately transgressed , but whatsoever I have done , good or badd , from the beginning to the ending I will willingly lay open , that I may have full remission and direction . III. Consider thirdly . That comfortable , and with all fearefull saying of our Saviour . He that is washed , needeth only that his feete be washed , but is all cleane , and you are cleane ; but not all for he knew who it was that would betray him . That is , he that is once washed by a good confession , and performeth accordingly that which he there purposeth , to wit , the keeping of the commandments for the time to come , needeth only that his feete be washed , that is , those lesser offenses ▪ which cleave like dust to our feete , and no man is able to avoyde them more or lesse who travelleth in this world , but yet to the end that through the benefit of being cleansed by confession , we should not grow into Pride , and presumption , or neglect for the time to come ▪ we must remember that though by the grace of God we are cleansed , he only knovveth who shal persever . IV. Consider fourthly . And admire at large the humilitie of our blessed Saviour , in regard wherof S. Peeter sayd , Lord doest thou wash my feete ? Thou ? My feete● And learne hovv grateful it will be to our Saviour , that thou by his example stoope to humble and charitable of●●ices tovvard thy neighbour , that is tovvards him in them . And also hovv we ought to conceale , to excuse , to diminish , and wash avvay as much as we can , the faults and imperfections which we see or heare of in others , to preserve thier good name , to help them out of them , to compassionate them &c. Prayer . To our Saviour according to the present subiect and affection . A meditation of the parting of Iudas from the rest of the Apostles . Ihon 13. I. OVr Saviour having washed his Apostles feete , and among them Judas which is particularly to be reflected on , and gave them wholsome instructions hovv they should imitate him , the servant not being greater then his Lord , and againe did infinuate that all were not yet cleere , though outvvardly washed , to the end that Iudas might take notice that he knevv what he was going about , and repent : but seeing he did not : H● was ●robled in spirit , and protested , and sayed more playnly , Amen , Amen that is , in verye truth , I say vnto you , that one of you will betray me . A heavy saying , and no wonder that every one of the disciples looked one on the other doubting of whom he spoke , and were much contristated , and every one asked him ( the rest with feare and trembling , but Iudas boldly and impudently ) Am I the max● II. Our Saviour declining the direct ansvver , and leaving every one to examine his ovvne conscience , and to looke vpon that more then vpon one another , vpon intreatie of S. Peter sayed vnto S. Jhon ( wo leaned vpon our Saviours breast ) He it is to whom I shall give the bread dipped , and when he had dipped it , he gave it to ludas : who probably did not heare what our Saviour had sayed t● S. Jhon , having had warning enough before , neither did the rest of the Apostles vnderstand the mysterie ; but Judas being ready to receive any courtesie from our Saviour , the more to dissemble his wicked intent , tooke the bread , and after the morsell s●tan entred him , & bitter ●orsell ▪ not novv bread to sustaine life , but by malice of the receiver turned into deadly poyson . Our Saviour probably with the bread gave him an invvard hint again● that he knevv what he was going about , but his obstinacie refusing such gentle and charitable admonitions , tending to the concealing of the falt and preserving of his good name , if he would repent , Satan tooke full possession of him . III. Andour Saviour sayed vnto him , that which thou doest , doe it quickly ; for I am as ready to suffer , as thou , or thy master to put an affront vpon me : And immediatly h● went out , and it was night . Darke night indeed to him , and cause if vtter perdition See what it is to part with our Saviour , and with devout companie . He that walketh in darkenes , knoweth not wheter he go●th But by severing the bad from the good our light grovves the cleerer ; therfore when he was gone , forth , our Saviour sayed , now the sonne of man is glorified , and God is glorified in him : For there can be no greater glorie to God by any humane action , then was that which rose from our Saviours vertue and sufferings : Endeavour by imitating him in occasions to increase his glorie ; and as S. Paul speakes , accomplish those things that want of the passions of Christ in our flesh . A meditation of the Institution of the Blessed Sacrament . Preamble . Beholding our blessed Saviour distributing his blessed bodie and blood among his disciples vnder the shapes of bread and wine , begge of him that thou mayst with true and due affection receave this heavenly gift . And. I. COonsider first . That the worthynes of this blessed Mysterie was partly the cause why our Saviour a little before so humbly washed his disciples feete , who were to receive him : to give vs to vnderstand with what acknovvledgment of our ovvne vnvvhorthines , and with what puritie of soule and affection , and also of bodie we ought to approach to this heavenly banque● . Therfore also in the Catholick Church all things about the Altar are so neate and costly , because nothing spirituall or temporall can be precious or curious enough to bestow in the intertainment of so divine a guest : If thou know him , if thou esteeme him as thou oughtest , and as he deserveth . Bestow all the care thou canst in cleansing the roomes of thy soule , and dressing vp the Altar of thy hart to receive him . II. Consider secondly . That by this heavenly mysterie it is manifest how much Christ our Saviour doth love vs , seeing out of love he desireth allwayes to be with vs ; and being to go out of the world , would by this admirable Invention stay still among vs as if he could not be without vs : To the end we should dayly increase in the love of him , and vnderstanding that really we cannot be without him , we might desire the more earnestly his blessed companie and conversation , by all the means which are possible for vs. O my love ! whether doe I wander from thee ? III. Consider thirdly that this miraculous act of love is the more to be valued and admired because when he was going about it ( as some doe hold ) there was at board one that would betray him , divers certayne that would forsake him , and he foresavv thousands and thousands that would negligently , vnreverently vnvvorthily misuse his blessed presence : labour thou to be none of these . IV. Consider fourthly . How our Saviour giving outvvardly this blessed bread of life , did invvardly inlighten the harts of his Apostles , and t●ach them that this was the bread which he had promised before ; bread in outvvard shape , but really his bodie and blood : And hovv they , according to thier weake capacitie as then app●chending and beleeving it , were filled with admiration , and love , and thanksgiving , which are the acts which we must exercise ; begging that he will strengthen our faith , establish our hope , and take possession of our soule and bodie , and make vs wholy his , transforming vs into himself by love , and perfect vnion with him . A meditation of our Saviours Prayer in the Garden . Matth. 26. Preamble . Beholding our Saviour sadd , and heavy , and full of feare and agonie , and the blood trickling dovvne his forehead while he was earnest at his prayers , begg of him that thou mayest profit by this dolfull sight . I. COnsider first if thou didst truly love thy Saviour , how thou wouldst compassionate him , seing him so sadd , so pale ▪ so pensive , with teares in his eyes beginning to trickle dovvne his cheeks ; novv hanging dovvne his head , novv looking vp to heavē sighing , and scarce able to bring forth three words togeather , yet at last breaking forth into this mournefull note ; my soule is sorrowfull vnto death . And with this he suddenly leaves his disciples ; and having gone but a stones cast , he falls dovvne vpon his knees , and vpon his face , and prayes a long houre . Father if it be possible , let this Chalice Passe from me : but not my will , but thyn● b● done . II. Consider secondly . That it is God who suffers this Agony to come vpon him for thy sake ; to teach thee hovv thou oughtest to take the Crosses which thou fore●eest ▪ or feelest . For condescending to our infirmitie , he shevveth that we may earnestly begge of God to be delivered from them . In which respect thou oughtest greately to love him , and thank him for his compassion over thee . And on the other side hovv we must begge with Resignation to his holy will , in regard that these Crosses may be many wayes beneficiall to ourselves and much for the glorie of God : And it is reason we should leave ourselves in his hands it being a fearefull thing to be out of them at our ovvne choyse : and say often from our hart that which we say dayly in our Pater noster thy will be done . III. Consider thirdly . That at the end of his first prayer he comes againe to his disciples , as it were ●o refresh himself , and also to instructe them , and ●ebuks S. Peeter for sleeping , when he should have prayed : so couldst thou not watch one houre with me ? And returnes againe to his wonted prayer , and so againe the second time : To shevv vs that he is willing we should take comfort by the help of creatures , though our chiefest comfort must still be in God : For creatures of themselves have it not in them , though we imagin they have it , and oftimes they breed more affliction insteed of comfort , as it could not be but some affliction to our Saviour , to see his beloved Apostles in steed of helping him and arming themselves by prayer , to sleepe , and as it were forget both him and themselves . IV. Consider fourthly Hovv at his last returne he fell more earnestly to his prayers , and out of meere anguish , and agonie svveating blood , that it fell in greate dropes vpon the ground , an Angell came and comforted him ; with which he went couragiously on to death . Shevving vs that in our afflictions we must never leese our courage and our hope : For when crosses are in thier height , and we in our greatest agonie , then comes the Angell of comfort , and the spirit of God , and either blovves all over , if it be expedient for his Glorie . and our good ; or puts nevv courage into our harts , and makes vs bold to looke death , and disgrace , and losse of frends , and fortunes , in the face , and rise , and goe forvvards to meete them . Prayer . To our blessed Saviour that he will vouchsafe , by the merit of this blessed action of his , to give me courage both in my prayer , to persever with constancie till the end , and in all other occasions of difficultie and distast to conforme my self to his blessed will. A meditation . How our Saviour was betrayed and apprehended . Preamble . Reflecting hovv busy Iudas and the J●vves were about thier mischievous intentions , while our Saviour savv all at his prayer , begge of our Saviour grace to profit by his behaviour in this action . I. COnsider first with what peace and quiet of mind our Saviour after his last prayer came to his disciples , and sayd vnto them , sleepe now and rest : with what courage he attended the blow , and when he savv the office●s dravv nigh , sayd againe to his Apostles . Rise let vs go . He doth not say let vs fly , but go , and meete , and confront our adversaries . Behold hovv vndauntedly he went and met them , and asked them whom seeke yee ▪ and told them , I am he . Admire all , and in all the povver of the grace of God , and of a good resolution settled vpon that sole povverfull grace ; for of ourselves we are weake , but let vs ( to our povver ) ply God , as our Saviour did and we shall have his grace . II. Consider secondly . Hovv little malice can prevayle against good , but when God sees time and permits it : I sat by you dayly ( sayth our Saviour ) teaching in the Temple , and you held me not , but this is your houre , and the power of darkenes . We must therfore neither be wrath , nor over fearefull , but discreetely confident in the povver , and providence of God for his glorie , and we shall see his wonders , and multitudes of Good spirits to defend vs. III. Consider thirdly . Hovv vsuall a thing it is for vs to be accounted-and spoken of , and handled as male-factours : But this is our glorie that doing well , people should detract of vs ( as S. Peeter sayth ) as of malefa●tours . You have come ( sayth our Saviour ) as to a thee●e , with swords and clu●s to apprehend me . Let vs not lee●e our patience , but remember for whom , and like to whom we suffer : vndiscreete defending of ourselves by words or actions makes the matter worse , as S. Peters striking . IV. Consider fourthly . Hovv the Traytour kisseth , the officers apprehend , and binde , and hale thy lord avvay , with shoutes a●d cryes , and taunts , and a thousand iniuries . And all this for thy synns : O what have my synns deserved ! He on the other side , like a lamb● suffers himself to be bound , and led as they please ; he speaketh mildly to Judas : Frend wherfore comest thou ? He healeth the eare of Malchus ; appeaseth Pe●c●rs vntimely wrath ; offers himself to drinke the chalice of his passion . though he could have had thovvsands of Angell● to defend him . Indeavour to benefitt thyself by all . The Prayer . O my love ! Draw me after thee , and we will runne O how doe I hang back in all things ! Draw me after thee , my love , in what bands thou wilt , for the love of thyne , which I doe honour , and doe reverence and kisse , and esteeme above gold , and precious stone . I bind myself to follovv thee , Ô blessed la●be . I have sworne and resolved ( sayth the Prophet ) to keepe the judgemets of thy justice . A Meditation of what passed in the night in which our Saviour was taken . Mat● . 26. 10. 18. Preamble . Desirous to knovv what passed , begge of our Saviour grace to profit by his example . I. Consider hovv they brought our Saviour first to Annas , one of the chief priests , to boast and to shevv hovv they had compassed thier intent . And Annas began to question him about his doctrine . Whervnto our Saviour ansvvering what he thought fitting , one of the Servants , or officers , stroock him on the face , or cheeke , reproachfully saying , doest thou answer : he chiefe Priest so ? And our Saviour replyed mildly , if I have spoken ill , beare witnes of the Evill , but if well , why doe you strike me ? See hovv every one applauded the bold fellovv , and laughed at our Saviour , and insulted over him . Take heed of rashly passing thy censure vpon any man , much more of proceeding further to words or actions before thou hast well wieghed the deser●s of every mans cause ; If thoube censured , and abused , in word or Acton , remember our Saviours mildnes here and every were . Beware of Passion , for such occasions be the fewell which sets it on fire ; when there is no pregnant occasion a body may easily thinke he is fre● from passion , when it is but a sleepe . II. Consider secondly . How from hence they carie him presently to Cayphas the high Priest ; at whose house the whole councell of the Iewes was met : And because they had no true crime to charge him with , they sought false witnes : but they agreed not in their charge , though many came in against him . And our Saviour held his peace . Hovv loth are we that any false things should be bruited of vs ! Hovv little are we able to hold our peace in it , as our Saviour did ? Hovv doth it free vs ? Hovv many discourses doe we intertaine in our thoughts and with ourfrendes , and others ? That we ought not to put it vp ; that to be silent were to acknovvledge ourselves guiltie ; that such people are not to be borne with for example sake , &c. Oftimes though the thing be in part , or wholly true , we storme the more : Consider well hovv much better it is in very many occasions to be silent , and arme thyself with patience to dissemble them . III. Consider thirdly . Hovv Cayphas when nothing would take , rose vp , and adiured our Saviour to tell him whether he were Christ the Sonne of God! And our Saviour ansvvered plainly , I am and more over , that thy should see the Sonne of man sitting at the right hand of God , and coming in the Clouds of heaven . Whervpon Cayphas tore his owne garment , as it were admiring at the indignitie of his ansvver , and sayd he blasphemed ; what need we more wines ? And all pronounced him guiltie of death . Note our Saviours sinceritie , and playnes in that which was the principall of his doctrine , though he knevv he was to die for it . And hovv nothing can be done , or sayd so just , or true in true in this world , but it is subject to be construed quite contrarie by Some or other . But we must rest satisfied in that which is truly vpright , and expect our revvard in an other world , where the just judge at the right hand of his Father will doe every body right . Feare the judgmēts of God evē where thou seest no greare cause to feare in the greatest time of prosperous successe . As our Saviour was to be Iudge , though here he were condemned , so oftimes that which we commend will in another world be iudged . Contemne no bodie , though to the eye he be poore and contemptible : perhaps in the world to come he may fit in a throne with the ludge , or at least be cleered , when I shall be condemned . Observe hovv patiently out Saviour bare the pride of Cayphas the slander of blasphemie , the rude clamours of all that he was guiltie of death , thier vniust sentence &c. Prayer . To our Saviour for patience in adversities , and reproches , proposing to ourselves something of his vertues to imitate in our dayly Actions . A meditation of that which passed in the night in which our Saviour was taken . II. PART . ●reamble as in the former . And I. COnsider first . Hovv Cayphas having passed sentēce vpon our Saviour the Counsell brake vp for that time . And the Officers and servants , that were left in Charge with our Saviour , played thier part vpon him all the night till morning : some sp●t in his face ; others boxed him about the eares , others covered his eyes , and bad him prophecie , who it was that struck him , and spake many others blasphemies , tvvyting and reproaching him with one thing or other . Place thy self vpon thy knees by our Saviour and reflect , hovv they misuse him , whom thou sayest thou lovests ; think what thou has● been wont to say , or ●hink if any bodie hath been at any time so bold or forget full as to rub vpon thee in any of these manners , though but very farr of : Hovv thou wilt carry thyself hereafter ●n occasions of contempt , or want of respect , or punc●uall observance and the like . O what is all the beauty of this world compared with our Saviours , but a corner to ●pit in ? Specially if we add what we have deserved by ●ynne : I have d●served all these skornes and mockerie● too too much by my synnes , to ●hinke that I do● any greate matter if I beare them●it is not a thousand part of which I deserve . II. Consider secondly . Hovv our Saviour sits patiently with his eyes looking dovvne to the ground , silent , forsaken of all his disciples , and acquaintance , no body looks after him . Pet●r followed him first a farr of , as if he would not be seen to belong to him : then he sat in the roome with him a farr of , but would not be knovvn to be of his acquaintance . Aftervvards being vrged by the Mayd , and the men , he denied him once , tvvice , thrice . and protested , and cursed , and sware that he knew him not . All this our Saviour heard , and turning towards him : and Peter remembring the words of our Lord went forth and wept bitterly . O eyes of mercy ! looke vpon me , who have so often turned my back to thee . III. Consider thirdly , that this denyall of S. Peter was no small corr●sive , and affront to our Saviour , but much more the consideration of the vnrepentance of so many millions in the world both Iewes and Gentills , notvvithstanding these his sufferings and examples , and his former doctrine . To whom Judas was novv leading the way by his treacherie first , then by despayre , and willfull murther of himself : A figure of what the wicked Courses of the world lead men vnto at last , willfully casting avvay thier soules with out repentance for a little drosse of which they are so greedy . O svveete Saviour preserve me ! O Infinite goodne● have mercy on me poore synner . &c. A meditation how our Saviour was accused before Pilate . Pr●amble . Beholding our Saviour tovvards morning . expecting what would become of him , begge of him that thou mayest accompani● him with the affections which are due to this blessed mysterie . I. COnsider first , that pr●s●ntly in the morning the whole Councill of the I●w●s met againe , and called our Saviour before them in that plight as thou mayst imagine he was by this night● watching , and the servants outrages against him ; and in fine our Saviour confessing againe that he was the Sonne of God , they all rose , and exclayming against him , caryed him bound to Pilate . Reflect with what patience our Saviour bare thier Captiousnes , thier fury , thier outcries , the hast which they made to ruine him ; How hard ourselves are to beleeve when our Saviour , or good people in his name tell vs that which we are not willing to heare or practise : How if he aske vs we are not able to answer him one for a thousand , wherwith he may charge vs &c. How we storme when nothing but truth is told vs. II. Consider secondly , that when he came before Pilate , the ●hings which they layed to his charge were , that he perverted the people , and r●ysed seditions , that he forbad tribute to Caesar , that he sayd he was Christ , and th●t king whom they expected : In fine , if he were not a malefactour they would not have brought him thither . Ponder how oftimes it happeneth so with vs ; we seeke to doe good , and it is construed quite contrarie ; we seeke peace , and are accounted turbulent ; we professe alleageance , and are esteemed rebells ; finally we are cryed dovvne for malefactours , and what not , and every bodies word must be taken , and we cannot be heard speake . III. consider thirdly ; that our Saviour in publick , amidst those clamours , ansvvered nothing at all , but stood as if he heard them not , in so much that ●ilate wondred very much . But in private he answered Pilate , that he was ● king , that his kingdome was not of this world , that if it were of this world his subjects would strive that he should not be delivered to the Iewes , that he came into the world to speake the truth ; that every one that is of the truth would heare his voyce . Ponder all these particulars and turne them againe and againe in thy mind and draw out that which may be for thy profit and instruction . IV. Consider fourthly and principally that saying of our Saviour . My kingdome is not of this world : For if we beare this deeply printed in our minde and memorie , it will be a comfort to vs in all our afflictions in all our mortifications and contradictions , in all our trobles of minde or bodie , in fine in all things in which we have not our will , or contentment , or fancie in this world ; and finally ponder hovv we ought to strive that Christ have his right , and be delivered out of the wrough of synne and synners . The Prayer . To our Saviour , to this effect offering ourselves ▪ to advance his kingdome in ourselves , and others , to shew ourselves to be his subjects , by charitie , peace , patience , longanimitie , and imitation of all the vertues which he teacheth , and will have vs practise . A Meditation how our Saviour was sent to Herode . Preamble . Tendering the good and glorie of ou● Saviour wayte vpon him to see what passeth . I. COnsider first , That Pilate finding no cause to proceed against our Saviour and being desirous to ridd his hands of him , tooke occasion to send him to king Herode , because they sayd he was of Galilee : Herode on the otherside was of a long time desirous to see our s●viour , because he had heard much of him , and hoped to see him worke some strange thing . Doubtlesse in the compasse of the three yeares which our Saviour preached in the Cittie ▪ and country ▪ Herode might have seen our Saviour i● he would have b●t stirred out of dores for it ; but we soe both by Pilate , and by Herode , how wor●dly cares , and pleasure overvvhelme ●s , and give vs ●o respit to doe even the good which we oftimes desire to do● , or at least pretend and say we desire it : How worldly ends soever svvay v● , and hinder vs for standing for justice , or from shevving ourselves in the service of God Hovv much better is it to breake with the world to the end we may attend to that which we knovv is good , and to the more serious consideration , and practise of the lavv of God ? II. Consider secondly . VVhen our Saviour was come before Herode , Herode asked him many curious questions , but our Saviour gave him not one sole word ; whervpon Herode , and his retinew skorned him , and in mockerie put a whit● garment vpon him , and so sent him backe to Pilate : and Herode and Pilate were made frends vpon it Observe in this passage . That our desire of knovvledge of matters of spirit must tend to practise , or els our Saviour will say vnto vs. Nescio vos . I knovv yee not ; and when we shall say to him Lord , Lord , he will not ansvver vs. Hovv easily oftimes we passe our Censure without diving into the bottome : Hovv much , and hovv easyly the world is mistakē , taking wisdome for folly , and folly for wisdome : Hovv much doth our Saviours silence incite vs to spare words in tvventie occasions . III. Consider thirdly . In the white garment , our Saviours Innocency , and hovv that which the vvorld intends for our disgrace , God ordaynes it for our greater honour : Hovv we may imitate our Saviour by not being over curious in our apparell though the fashion be otherwise ; but content ourselves with reason , and glorie , if doing that which is reason , we be neglected , or laughed at . IV. And fourthly Follovv our Saviour in his iourny to and fro , see what intertaynment he meets with in the streets from men , woemen , and Children ; heare hovv diversly they speake of him , and learne to beare contempt in word or action . And among the rest forget not to cast thy eyes vpon his blessed Mother , S. Marie Magdalen , S. ●hon , and some others , and conforme thyself ●o thier ●ffections . Prayer . To our blessed Lady , to give thee part of that which she felt at that time , and which she practised ever in imitation of her sonne , offering to him by her hands some practicall purpose in honour of this blessed myste●ic . A meditation how the Iewes refused our Saviour and chose that Barabbas should be rather releesed then he . Preamble . Restlesse till thou seest what becomes of thy Saviour , stand by the people and by our blessed Ladie expecting . I. Consider first● That Pilate finding more and more that there was no cause to proceed against our Saviour , sought divers wayes to deliver him out of the hands of the Jevves , who meerely out of envie had brought him before him . Therfore he thought to make vse of an ancient custome , Which they had among them , to set some one malefactour free , about the time of easter , and made choyce of Barabbas ( Who was a notable seditious fellow , and at theefe , and had in a sedition committed murther ) to propose to them , which our Saviour , which of them they would have set free , Barabbas , or Iesus , who is called Christ ▪ And they cryed out , not this man , but Barabbas , take this man away , and deliver to us Barabbas . And When Pilate asked againe what then shall I doe with Iesus ? They all cryed , Crucifie him , Crucifie him ; why ? what hath he doone ? Sayth Pilate , I find no cause to proceed against him . And they cryed more violently , Crucifie him . Heate thier ●hamefull outcries ; see thier rude behaviour , observe hovv busie the chiefe of the Ievves are to buzze in the peoples eares , and stirre them against our Saviour against him whom they had so much follovved before , and who had deserved so much at all thier hands , by so many wayes ; and admire at all ; compassionate our Saviour , pit●ie our Saviour , pittie our blessed Ladies deseste the peoples Wicked choyce , and inconstancie , and weepe bitterly thyself , reflecting hovv often thou hast passionately , and with as much inconstancie , turned thy back to our Saviour , and imbraced synne . I. Consider secondly , that this custome of delivering one at easter was good , and grevv out of gratitude , and thankfullnes for thier deliverie , about that time of the yeare , out of the bondage , and servitude of Egypt ▪ and was a figure of the deliv●rie of the whole world , full of synne , and theft , and sedition against God , by means of the selfsame God that delivered them out of Egypt : But they through thier malice and envie tovvards our Saviour turned good to evill : wherby we may well learne hovv deadly a thing passion is , that makes vse of the best things for mischeevous intents , and turnes all to poyson looke back vpon they self , Whether in great or little , thou hast not been misledd by it , and let others be a warning to thee . III. Consider thirdly , hovv the chiefe of the Ievves fell into this extremitie of hatred against ou● Saviour ▪ they , I say , that should have had more vnderstanding ▪ more temper , more circumpection &c. Having received greater gifts . They fell not intovpon the suddaine , as the people did , that were inveigled by them , but out of thier pride , and selfconceite ; and worldly humours they misliked novv one thing , novv another , and so grevv in distast ; and novv they carped at his povertie , and then as his povver , and fed themselves so long in these rath censures , that at last they could dreame of nothing but hovv to ruine him , and be revenged , and follovved it as headlongly when they thought they had the occasion . Thus if we take not heed to the beginnings , we grovv into extremities against others , and thinke them intollerable , not that they are so indeed , but by giving way to our passions , and conceits , we make ourselves so tetchy that every little thing seemes intollerable in those parties , thongh we can beare with others , vpon every moving of a finger we grovv into more passion , and murmur , and frame iudgements of them , that they are this , and that , and scarce worthy to live among men , and will not heare , nor be persuaded the contrarie . The Prayer . To our Blessed Saviour , and our blessed Ladie , bevvayling in thier presence thy miseries , with Shame , and confusion , and a world of good purposes , which through thier assistance be confident to performe A meditation of the whipping of our Saviour . Preamble , Pilate fayling of his former proiect , gave order that our Saviour should be whipped at a pillar ; which only word were sufficient to melt a loving hart ; yet begge of our Saviour more feeling of it . I. COnsider first , hovv vpon this order given , a companie of rude souldierlike fellovves tooke our Saviour , and stripped him naked , and bound him to a pillar . O virginall flesh ! O my Saviour , and my God ? Let thy bashfulnes satisfie for all my disorders : And give me leave to lie kissing the ground on which thou standest , I will never more lift vp my eyes to esteeme of any creature , but thou shalt be the everlasting obiect of my thoughts , and invvard sences : Blo● out I beseech thee , by the sacred presence , all other fancies , or take me out of this world , that I may see thy glorie , and not make vse of my sight to my eternall shame . Thou hast wounded my hart with this one sight of thyself ; let it ever be a barre to keepe out all other things that may distast thee and dravv my hart from thee . II. Consider secondly , or rather harken what a fearfull noyse the rude blovves make vpon thy Sviours render skin , and doe lay the very bone naked , the blood spirting out on every side and running dovvne in whole streames by thee , as thou kneelest . And the souldiers in the meane time have ●oe more compassion in thresshing vpon our Saviour , then thou hast in offending him , with all kinds of syns , as with so many lasshes , and severa●l kinds of whips : O spare him , if thou meane to be spared , speake to thyself , speake to others spare him ; hold thy hands and thiers from offending as much as thou canst ; step in betvvixt , and offer thy shoulders to save him from further mischiefe : say with king David It is I that have synned . It is I that have done wrong , this innocent lambe what hath he done ? This wrath must rather fall vpon me . Thank thy Saviour for taking vpon himself the heavyest punishments , and begge of him to accept of that little which thy little hart affordeth . III. Consider thirdly , hovv patiently , hovv silently , hovv vnmoveably our Saviour standeth , as long as he can stand , and beareth the loade , the smart , the disgrace , the payne of this torment , till the souldiers being desirous to make themselves more sport with him . vntyed , him . See novv in what a pittifull case he is , all galled , and gore blood , with holes in his flesh that a body may lay his finger in them , and read in these red litters what thy synns have deserved , and what they have done : Canst thou thinke of them with patience ? And yet he hath patience with thee , and doth not punish thee as thou deservest , that thou mayst repent , and punish thy self with sorrovv at least , and something more then ordinarie watchfullnes over thy self to amend , and reforme what is ainisse . The Prayer . Poure out thy hart to our Saviour , and give teares at least for blood , and among thy many miseries bevvayle that thou canst not bevvayle ●nough his sufferings and thy offenses . A meditation of the Crowne of thornes . Preamble , Not forgetting in what case thou left thy Saviour vntyed from the pillar , begge of him grace to profit by that which follovved . I COnsider first . when the souldiers ●ad vntyed our Saviour from the pillar , and laughed thier fill at his nakedness , and feeblenes , and the plight in which they had put him ; he had scarce got his clooths about him , when they tooke him into the court-yard , and setting him vpon some stone or other , pulled of his apparell againe , and put a ragge of purple vpon his naked shoulders , and making a wreath of thornes , pressedit dovvne vpon his head , instead of a Crovvne , and gave him a reed to hold in his hand insteed of a scepter : what soule can hold from admiring this habit of the king of glorie ? He sayd well of himself his kingdome was not of this world ; but it seemes this is the way to the kingdome of the other world , not by glorie and prompe , but by contempte of all earthly glorie , and by suffering patiently what people in thier mad and foolish humours are apt to put vpon vs , taking away our goods , giving vs short and hard measure , putting vs still to more paine , and griefe , and troble , and not car●ng what they lay vpon vs , so they have thier ends , and make themselves merry . And consequently . II. Consider secondly that the souldiers were not content to put this affront vpon our Saviour , but in words also and vnseemly gestures mocked him , and laughed him to skorne , and kneeling downe before him vpon one knee they saluted him Hayle king of the Iewes ; as who should say , a proper king indeed , and they spet vpon him , and beate the reed which he held in his hand about his ●ead , and boxed him . Thinke what hath ever happened to thee comparable to any of this , that thou shouldest be impatient , or stomackfull ; and resolve to be more conformable to our Saviours sufferings . III. Consider thirdly ▪ . As servants and retayners in this world thinke it an honour to go in the liverie which thier master gives , and much more to be in the fashion which they see their king and master weares i so the true servants of our Saviour should be so farre from being ashamed to be put to shame , that they should in thier herts reioyce in it ; and the way to bring our nature to it , thought it be never so much repugnant , is to watch vpon the occasions when a word or an accident falls out that is crosse , and to take it v● as a peece of the purple garment which our Saviour wore , to kisse it , to imbrace it , and to - offer it vp vnto him as a speciall act of our service with which he is pleased to honour vs. The Prayer . To out Saviour as he sits in this pittifull plight , begging earnestly of him to help our infirmitie , and to strengthen vs in the occasions of disgrace , that by bearing it we may have more plentie of his grace , one glance wherof is farre to be preferred before all the favours which the world can afford vs. And with all , bevvayle thy ovvne rechlesnes in behaving thyself often in his blessed presence , as if thou didst not beleeve that he were king indeed , but in mockerie ; and lea●ne to adore him allvvayes in spiritt and truth A meditation of the Ecce homo , 10. 19. Preamble . Beholding Pilate going forth to the Ievves againe , and our Saviour follovving him , in the skornefull habit of a king of clours , begge of him that thou mayest profit by this spectacle . I. Consider first , the speech which Pilate made to the Iewes when he brought out Saviour this time to them , which was this : Behold I bring him forth vnto you , that you may know that I find no cause in him , that is , no cause to condemne him . And againe . Lo the man. As who should say , this is the man. Runne over this saying againe and againe , and ponder every tittle of it for it is full of mysterie . Behold ; O what a spectacle is this ! Pilate in pompe and glorie , our Saviour made a laughing stock . what eye can behold attentively our Saviour in this case , and not wish never to have vse of sight more to offend him . I bring him forth ; whom ? Our Saviour ●c●us , the worker of miracles , the curer of all diseases , the rayser of the dead , the blessed ●onne of David , the king of the Ievves . Thou doest well & Pilate , to say , Lo the man , for no man living would have taken him to be the man. And I bring him to you . To put him to your mercilesse mercies ; who I knovv delivered him to me out of envie . I find no cause in him , and I bring him to let you knovv it , and yet I have thus punished him . O senselesse pilate ! O iudge without Iudgement ! Lo the man. O endlesse obiect of beholding the man that is God , and man , The man , in whose hand all men are reeds , in whose sight all purple is but raggs , all gold is thornes , all worldly wealth . and happines is a moc●erie , to the glorie and wealth and happines wherof he is everlastingly possessed , and yet behold here he stands at the stake for thee , that thou mayest knovv there is no cause in him of all this , but in thee , and in thy offenses . II. Consider secondly , that Pilate had no sooner ended his speech , but the Ievves cryed , Crucifie him , Crucifie him , take him away , and Crucifi him ; not being able to abide the sight of him that was thier Saviour : Tremble at this blindnes , and hardnes of hart , and bevvare of the least shaddovv of the beginnings of it , iremembring that saying of our Saviour . That which you have done to one of my little ones you have done to me . Ponder againe these words : take him away , and Crucifie him . And begge that he may never be taken from thee , but thou rather Crucified , and thy synfull appetites rooted out , and abolished . III. Consider thirdly . That Pilate overcome with the clamours and threats of the Iewes ▪ that if he quitted Iesus , he should not be a frend to casar , adiudged him to be crucified , according to thier desire , though in testimonie that he thought him Innocent , he called for water , and openly before them all washed his hands , saying , I am Innocent of the blood of this iust man , looke you to it : and the Ievves ansvvered his blood be vpon vs , and our Children . See hovv the world , and passion blinds vs , and leads vs to things against our conscience ; and though we see we have reason to think ourselves guiltie before God , we smother it with some colourable reason to satisfie the world , and after à sort to satisfie ourselves for a time ; but when the passion is over , the sting breakes out , and galls vs. See therfore whose frend thou wilt be Caesars or Gods , and for whom thou wilt stand in occasions of apposition and difficultie . Pilate washeed his hands and sayd . I am Innocent of the blood &c. A poore bath to wash avvay such an offense . Seeke rather ( in a contrarie sense to the Jevves ) that the blood the blood of this Innocent lambe may be vpon thee , and vpon all thy works to wath thee , and to perfect them , for with out it nothing is avayable : Abhorre synne , and abstaine from offending him , and thou shalt have his blood vpon thee , and be Innocent . A meditation of the Carrying of the Crosse. Preamble . Beholding our Saviour with a heavy peece of tymber vpon his shoulder , in forme of a Crosse , begge grace to profit by this Mysterie . I. Consider first .. That so soone as sentence was given , they proceeded to the Execution , and at the gates of the Palace they layed a heavy Crosse vpon our Saviours shoulders , to shevv to all the tovvne as he went , that he was to be crucified vpon it : see what a dint it made in his tender flesh ; hovv it strayned his backe , being weake of himself , and much more weakened by his nights watching , his hurrying from place to place about the tovvne , and the losse of so much blood ▪ and being also fasting : In so much that he fell dovvne vnder it thrice in the way , having a long mile to go , though they tooke one by the way , and compelled him to go along with him , and to help him to carrie it . O my soule ! what a sea of compassion hadst thou need to have to equall the griefe which thy Saviour felt in this passage ! looke , and see againe , and againe everie circumstance , and follovv him step by step , for he cannot go f●●t , though they hasten him , and beate him on . Marke the different humours of them that follovv him , and them that go before him , and them that compasse him round about to see the man in this case , whom they had seen not long before farre othervvise attended . Reflect among other things hovv thou mayest ●ase our Saviour of his burthen , either by disburdening thy soule of synne , or by corcuring to disburden others both of synns and afflctions , orbytaking some pennance vpon thy self for satisfactiō of thyne o●vne , and others synns , and to p●event them , or by bearing whatsoever Crosse , not as it were by compulsion , but willingly for his sake ; for it is some ●ase in sorrovv to have a companion in our sorrowes . II. Consider secondly , rhat wheras many people followed him , and many women lamented his case , he turned to them , and speake in this sorte . Daughteres of Hierusalem , doe not weepe vpon me , but weepe vpon yourselves , and vpon your Children . Because behold the dayes will come in which they will say , blessed are the barren , and the wombs which have not borne , and the paps which have not given suck . Then shall they begin te say to the mountayns , fall vpon vs , and so the hills , Cover vs ; for if in the green● wood they doe these things , in the drie what shall be done ? Harken with what a Majestie he speakes these words , and with compassion of them that little deserved it ; Ponder every tittle of them , and see what svveetnes thou mayest gather to the benefit , and instruction of thy soule out of them . III. Consider thirdly , That when he had gone about halfe way on his journey , a devout matrone met him , and taking compassion of him , profered him a handkerchief , to wipe of the blood and the svveate of his brovves ; he accepted it , and wiping his face with it , left the Image of his visage in the handkerchief , and returned it to the woman . Thou mayst easily imagin with what joy She received it , and with what reverence She kept it ; and hovv well she thought herself payed for her charitable commiseration . Such are the returnes which our Saviour makes of courtesies done to himself in his service , or in his Servants ; he leaves the print of himself , and of his love more deepely in thier harts , which Surpasseth all treasures , and makes vs the speedier to be in tertayned in his heavenly Court. The Prayer . To our Saviour offering our service to him according to the present circumstances and affections . A Meditation of the Crucifying of our Saviour . Preamble . Having gotten a place somewhere vpon the hill , as neere as thou canst to our blessed Lady , and S. Ihon , attend with all diligence , and desire to see the end . I. COnsider . That our Saviour being with much difficult ie gotten vp the hill , the first comfort he receives is a cup of wine mingled with Myrrhe and Gall , to stint his bleeding , and that he might not suddenly faint avvay ; he teasted it but would not drink ● it . Then thy vnmercifully pulled of his clothes , renevving most of his wounds , and he at thier appointment , layeth himself downe , and spreadeth himself as well as he can vpon the Crosse , to be nayled to it . Here every circumstance is so full of compassion ; that it must be a hart of stone that doth not relent , and much more greeve at the cause , which are my synnes . These were the GALL mingled with all his comforts , and he had them too lively presented before his eyes to accept of more them a tast of the bitternes of them , which is so greate that all bitternes of the vvorld is rather to be svvallovved , then to svvallovv the least of synnes wittingly ; what then of so many ▪ II. Renevv not his wounds hy thy harshnes tovvards thy neighbou●s , who are the living members of his mysticall body , and are oft wounded sufficiently by othe● occafions deserving compassion : see hovv willingly for God he layeth himself dovvne vpon his Crosse , and imitate him . But imitate not the vnmercifulnes of them , that Strike the nayles into his hands and feete , and so much as lyeth in them , by thier obstinancie and often repeated offenseso are perpetually nayling him : But nayle thyself , by dayly and hourely purposes , never to part from the will , and appointment and commandment of God , though it hath bitternes some times , and a Crosse annexed . III. Our Saviour being thus nayled vpon the Crosse as it lay vpon the ground , with ropes and other instruments they reare it vpon one end , and let it fall with a jumpe into a deepe hole , where it was to stand . Reflect what payne this bred to our Saviour in all his lims , and at his very hart : see hovv our blessed Lady weepes and is ready to faint with griefe ; Heare the outcryes of the people , blaspheming him , shaking their heads at him , and saying , he saved others , let him save himself . If he be C●rist , if he be king of the Iewes ; if he be sonne of God , let him now come downe , and we will beleeve him . This is the man that would destroy the Temple , and buyld it againe in three dayes . The Prayer . Fixing thy eyes , and thy thoughts , vpon our Saviour Crucified , never satisfi● thyself with vie●ving all circumstances , with such acts of devotion , and such devout petitions as the nature of the mysterie requires , and the grace of God affords . A Medation of the words which our Saviour spake vpon tho Crosse. 1. PART . Preamble as in the former . I. COnsider that in all this griefe , and disgrace , the first word which our Saviour spake vpon the Crosse , was , Father , forgive them , because they know not what they doe . O endlesse mercy and meekenes ! He doth not crave revenge . He doth not say , o righteous judge , but Father , no● Revenge , but forgive , and forgive them , whom ? But those that are even novv blespheming me , and are not satisfied till they see me dead . This is the greatest and truest triall of charitie , if we love him that is contrarie to vs ( sayth S. Gregore . ) II. They know not what they doe : who can be slovv to excuse , or hard to accept of an excuse of an others falt hearing our Saviour excuse so apparent malice ? Also ( sayth S. Augustin ) no man must despayre of remission seeing it offered to them that were auctors of our Saviours death . No man must be sullen when he is offended , and thinke himself charitable enough if he sayes nothing , or remits his quarell to God , but remember they are sonnes of one Father , and put on the bovvels of a brother , and not be as strangets one to another , III. Father , forgive O. in hovv many things doe we all offend , and dayly and hourely need forgivene ! Hovv much doth it import to forgive , seeing our Saviour hath so often inculcated it vnto vs , and put it in our dayly petition , and absolutely told vs we shall have no mercy , vnlesse we forgive our brethren from our harts ? Make vse of thy weake vnderstanding in spirituall things , or apprehension of thy danger to pleade before him for thyself , who is so willing to excuse ; and say ; Lord , I did not knovv what I did , when I did offend thee ; be a Father vnto me . and forgive me ; say with the prodigall Child . Father , I have synned against heaven and thee and am net worthy to call thee Father , but seeing thou lovest that tiile , acknowledge me for thy Sonne , though vngratefull , and forgive me : Father &c. Of the words of our Saviour . II. PART . Preamble . As in the former . I. NExt after our Saviour had besought his Father to pard on his persecutours , he pardoned the theefe vpon the Crosse , and promised , him the kingdome of heaven , for his fervent confession for wheras there were tvvo crucified with him , one on the right hand , the other on the left , and our Saviour in the middle , one of them blasphemed our Saviour with the Iewes , the other defended him , acknovvledging his ovvne offenses and deserts , and proclayming our Saviours Innocencie , and begged that he would remember him when he came into his kingdom● . Ponder first the disgrace put vpon our Saviour to be as it were the principall malefactour of the three crucified : wherin , notvvithstanding holy Fathes doe discover tvvo greate Mysteries ; the one , that he lovingly presented himself both to Ievv , and Gentill , if the one should refuse , and thirst his Innocent blood to thier ruine , the other might make benefit of it to eternall welfare ; endeavour to be among them that make benefit , and thirst after his sacred blood with love and veneration : The other Mysterie is , that in the very manner of thier crucifying thy represent that which in the latter day will happen , when thse on the right hand shall be revvarded , and those on the left cast of into eternall punishment . II. Consider secondly . The noblenes of this act of the good theefe , standing for our Saviour when all the world allmost forso●ke him ; see also what it is to be patient in affliction , and humbly to acknovvledge that we have deserned it : On the other side hovv little it did advantage the other theefe ( through his owne perversenes ) to be so neere our Saviour , and reflect on the Judgments of God , and that as no man must presume , so none must despayre . III. And Iesus sayed vnto him . Veryly I say unto the● , this day thou shalt be with me in paradise . Ponder every word ; who , to whome , and with what assurednes . This day , with me , in Paradise . O blessed day and more blessed companie ! See hovv the peniteut , and the innocent , are associated , and learne to contemne no body , to judge , or flight no body , This day thou shalt be with me : O let this day never end , it is Paradise enough to be with thee , blessed is he who vuderstandeth what it is to love Iesus , &c. Tho. a Kemp. l. ● . c. 1. Of the words of our Saviour vpon the Crosse. III. PART . Preamble as before . I. THere stood beside the Crosse of Iesus , his Mother , ond his Mothers sister , Marie of Cleophas , and Marie Magdalen . And the beloved deciple S. Ihon , as appeares by that which follovveth . But consider first , with what constancie , and resolution they all remayned there ; looke into the breast of every one , of them , one by one , and thier affections of love , and sorrow , and faith , and resignation ; see with wha● teares of compassion and love they lifted vp thier eyes to the crucifyed , and then cast them dovvne vpon themselves ; hovv some of them embraced the Crosse and kissed the staynes of blood remayning vpon it : Hovv they Harkened to every tittle that he spake . Stand with them , and harken ; for he speakes not to those rhat passe by : be not ashamed , be not afrayed , stand by his Mother , cast thyself vpon thy knees with the Magdalen , bevvayle thy ovvne offenses &c. He that persevereth may justly expect a word of comfort . II. When Iesus had seen his Mother , and the disciple standing , whom he loved , he sayed to his Mother , woman , behold thy Sonne , and to the disciple , behold thy Mother . Consider what impression this speach made in the harts of both , in regard of the thing itself , and of the manner so vnexpected , and at such an exigent , ponder hovv in different senses , these words might worke different affections in our blessed Lady . Woman . See hovv all looked vp , but his eye was directed to his Mother : Behold thy sonne . Which Sonne ? Him vpon the Crosse ? Or by the Crosse ? Hovv ever what a change is here ; and yet what love , and care doth my Sonne shevv concerning me . &c. And to S. Jhon . Behold thy Mother . What an honour was this vnto him , and in him to vs all , making vs adoptive Children to our Blessed Lady , brothers to our Saviour ; so greate a good is it to stand hy the Cresse sayth Theophilact ; so greate a good to suck wisdome from our Saviours breast , say S. Ambrose . III. And from that houre the disciple tooke her to his owne . Into his ovvne charge ( sayth S. Augustine ) to have care of her , and to attend her . Con●ider with what respect , and dutifulnes , and veneration he ever beheld her , and provided for her , remembring ever whose Mother she was . Imitate this loving and beloved disciple ; and begge of her also novv that shee wil take the into her protection , that by her means thou mayst obtayne according to those Mysteries , forgivenes of thy synnes , the kingdome of thy Saviour here , and in the other world , the companie and love of his saincts , constancie in adversities , and never to part from svveete Iesus whatever befall thee . Of the words of our Saviour . IV. PART . Preamble . Behold the sunne suddenly eclypsed and the heavens darkened at noone day , and begge that this vnvvonted accident may stirre in thee some vnvvonted good affection . And I. First to take heed that in middest of the graces of Allmightie God , which shine vpon thee , as the sunne at noone day , darknes doe not suddenly , through thy falt , come vpon thee , by the withdravving of his heavenly beames ; and vpon every change that thou finde●t , bevvare . Then open the eares of thy soule , and harken hovv our Saviour cryes out with a lowd voyce , O my God , my God , wherfore hast thou forsaken me ? Dive into the anguish of his soule , from the beginning of his passion to the end , he being as a man forsaken not only of men . but of God , that is , left comfortles to beare the burthen of all these griefes , with out any refreshing from the divine person , with which his humane nature was conjoyned , without diverting his thoughts , or his imagination from it by other means . When did the like ever happen to man ? Say with him ; O my God , my God , wherfore this , but for me , to satisfie for my vaine worldly comforts . To teach me to want them . and to contem●e them ; to teach me courage in occasions of distast , and derelictions , and not to complayne , seeing he would not have complayned neither first of his sorrovv vnto dea●h , nor novv of being forsaken , but to persuade me of this truth , that he suffered as a man indeed forsaken . O my God , forsake me not , though I cannot say but that I have deserved to be forsaken . II. Some that stood by , and heard him , sayed ; this man calleth vpon Elias , let vs see whether Elias comes to deliver him . As if he had need or expected help . Hovv ordinarie it is for people to mistake , or misconstrue words and actions ▪ and agayne thinke with what kind of cōtempt they sayed , this man ; and , les vs see , whether any comes to save him , or to take him downe , Prepare thyself for the like incounters , and call vpon him in the dayes of this tribulation ; call with a lowd● voyce , that is with fervour of affection , and acknovvledgement of thy necessities . III. Consider also the goodnes of God , who in our extremities of corporall paine , or spirituall derelictions , doth not forbid vs to aske why , though we cannot but knovv that we have deserved it , if we knovv ourselves and God. But the question must be as our Saviours , with a loving respect and submission , with resignation to the very last : Heare him speaking to thee : Sonne I came dovvne from heaven to save thee &c. as in Thom. Kemp. l. 3. c. 18. And ansvvèr him as there . Of the words of out Saviour vpon the Crosse. V. PART . Preamble as in the former . I. IEsus knovving that all things were novv consummated that the Scripture might be fullfilled he sayed I trist . And certainly naturally he had greate thirst , for the toyle of his journies to and fro might procure it , his watching , his sadnes , the effusion of so much blood his attention to what was sayed , a●d done by others , and what was to be done or sayed by himself , and it is fitting that we should compassionate him in it , and animate ourselves to suffer that which may hapsen to vs in that Kind . Yet if we reflect how once he begged water of the Samaritan , and sayed to his Apostles my food is to doe my Fathers will , we shall find there was another cause of thirst , to wit , he thirsted to accomplish his Fathers will , to accomplish the Prophecies which were of him , that not one tittle , mightremayne vnfulfilled . He thirsted the salvation of thy soule , and that all might be pa●takers of the living waters of his merits and grace . He did thirst after thee , that thou mightest learne to thirst after him , and his heavenly gift● , without which all is drougth and bitternes . II. A vesseltherfore of vineger stood there full of vineger , and they putting a spunge full about hissope offered it to his mouth , reaching it to him with a reed . This the tormentours did to prolōg his life in payne , that he might not faynt avvay , as before they offered him the mingled wine ; which we have reason to lament , but much more the hardnes of ha●t even of beleeving Christians , who for the vpshot of all the sorrovves which our Saviour hath suffered , either continue in thier wonted synns , or offer him vineger to drinke , that is , Actions as sovver as vineger , lukevvarme , without life , or vigour , halfe dead with tepiditie , and dulnes , and niggardnes tovvards him : And like spunges drink vp worldly contentment , which soone turne sour● , and are as hard as flint in respect of that which is spirituall , or like reeds wavering , and changeable and weake . Take heede that this manner of proceeding dry not the fountaine of his graces , and bring the life of thy soule to a bitter end . III. O Iesu give me the wholsome thirst of which thy prophet speakes saying . My God , ear●●y doe I awake , to thee ; my soule hath thirsted after thee and my flesh very many wayes , that neither soule , nor body may desire any thing but thee , and the accomplishing of thy blessed will in both ; that hating the thirst which hithert● I have laboured in vayne to satisfie in the world ; I may taste thy living waters . &c. Of the words of our Saviour vpon the Crosse and of his death . VI. PART . I. VVHen therfore Iesus had taken the vineger he sayed it is consummated and again● crying out with a lowde voyce , he sayd . Father into thy hands I commend my spirit , and saying so , bowing downe his head he gave vp the Ghost . Novv indeed the Sunne is ecclypsed at noone day , our Saviour being taken avvay by a cruell death , in the prime of his yeares , and middle of the vsual course of men in this world . He would notwithstanding see all things before fullfilled , that he might justly say to every one of vs , what could you expect I should doe more for you ? I have given myself , body and soule , for you , and all the labours and paynes that I have taken in them : Consummatum e st . See what you will doe for me . II. O loving Father , into what better hands can I commend both body and soule , then after thy sonnes example into thyne ? To thee I doe bow downe my head acknovvledging thy soveraignitie over me , and over all things created ; Thou art lord of life and death ; accordig to thy will , and best knovvledge dispose of me . Thy hands did frame me , into them I render myself , to be ordered as thou pleasest : I confesse some times my spirit doth rise against that which doth not suite with it but it is when I doe not cōsider rightly that all cometh from thee to whom all ought to be subject ; In manus tuas commendo spiritum ●eum . III. With hovv different a note doe those cry out at the latter houre who are overtaken with death , before they have done all that they ought to doe tovvards God , and thier neighbour , the good and the bad , the diligent and the flouthfull ? Whatsoever thy hand can doe , doe it instantly , for neither worke , nor counsell , nor wisdoms , nor knowledge is after death , whether thou hastenes . Sayth the Wiseman . Begg of our Saviour that he will assiste thee , living and dying , that having passed this life , and vale of miserie , thou mayest enjoy him the more perfectly in the other world . Of the things which happened after our Saviours death . I. ANd behold the vayle of the temple was ●ent into two parts from the top to the bottome , and the earth did quake , and the rocks were split ; and the sain●ts that had stept , vose . Behold these Alterations , not without contentment , that novv the hidden mysteries of the old testament should be revealed , and the holy of holyes be knovvne publi●ely to all : The very rockes , and dull earth testifying the feeling which we ought to have of the indignities offered to our Saviour , and that the hardest harts , and people dead and buryed in synne , and oblivion , should reape benefit , if they would , by out Saviours death and passion . Open thyself to thy Saviour divide thy hart into love , and grief , think of thy life past from the top to the bottome ; breake through the rockes of difficulties ; cleanse the sepulchre of thy hart from all corruption . II. Imitate the Centurion who seeing what passed cryed out , truly this man was just : certaynly this man was the Sonne of God. And multitudes of them that ●ere present returned knocking thier breast . These are the affections which thou must endeavour to rayse in thy soule , and many more which thou mayst learne of our blessed Lady , and S. Jhon , and S. Marie Magdalen , reflect vpon the behaviour of every one of them , and dive into thier invvard thoughts , while they were expecting what would be further done to the dead body of our Saviour . III. The Iewes besought Pilate that thier bodyes might not remayne so vpon thier Saboth , but that thier thighes might be broken , and so taken downe ; and the soldiers broke the thighes of the o●e , and the other thoefe : In what anguish may we imagin were the devout soules , fearing that that cruelric might be done vpon our Savoiur also , not knovving perhaps certaynly that he was dead , or though they knevv it . But the providence of God prevented their malice : for coming to our Saviour , and finding him dead , they did not breake his thighes , but one of the soldiers with a lance opened his side , and instantly water and blood issued . This speare went also to the hart of the Blessed Virgon , and of the rest ; yet finding that he was dead before , they applyed themselves more to the gathering vp of that Sacred blood and admired the my sterie of the ●vvo different liquors , which S. Augustine explicareth in these tearmes . The Ev●●gelist made vse of a very significant word when he sayed , He opened , to shevv that there in a manner the gate of life was set open , from whence the Sacraments of the Church have flovved , with out which no man enters into that life which is truly life . IV. Open thy hart to our blessed Saviour , and if i● payne thee , here thou hast a lenitive : Thou hast wounded my hart in one of thy eyes . Sayth the spouse . Hovv many darts are here , by which thou mayest receive the like loving wounds ? Cast vp thy eyes frequently ; meditate continually of these mysteries , enter into his sacred side &c. say with the Prophct . This is my resting place for ever , here I will dwell , because I have chosen it . Of the taking downe from the Crosse and buryall . I. IN the evening Ioseph , a rich man of Arimathea , and noble decurion , iust , and expecting the kingdome of God , disciple of our Saviour in private , came , and boldly went to Pilate , and demanded the body of Iesus , and Pilate gave it him ? He is deservedly reported to be rich ( sayth S. Ambrose ) having received the body of Christ. But see the preparations to receive it ; he was just , valuing the kingdome of God more then his wealth ; and hovvever private before , novv he boldly professeth it ; devotion overcame feare and humane respects . Asteeme of this gift above all gifts , and think hovv and where thou wilt reserve it . II. Ioseph having bought a syndon ( or rich winding sheete ) and taking him downe , wrapped him in it ; Nicodemus came also ( who first came by night to our Saviour ) and brought a composition of myrrhe , and aloes , about one handred pounds ; and they bound up the body with them . If the Apostles had buried him the Ievves would have sayed the had not been buryed , as they sayed he was stolen : But the iust man is he that wrappeth our Saviours body in white linnen ; the Innocent man inbalmes him ; doe thou the like offices , bring one hundred pounds , a compleate quantitie of faith , and good works . III. And there was in the place where he was cru●ified 〈◊〉 garden , and in the garden a new Monument , in which not any had as yet been layed , cut out in a rock , There therfore , because it was night , they layed Iesus , and rolled a greate stone to the entrance , or dore of the monument . To the body of our Saviour Sanctitie and Virginitie is ever due , a wombe vntouched conceived him , a nevv sepulchre received him . And deservedly is it cut out in a firme faith , and a stone rolled to it , because whoever shall have buried our Saviour in his breast , must be carefull that he leese him not . See also that thy hart be a garden well kept , not a wildernes , or full of weeds , and neere to the Crosse , that thou mayst be the surer to have him lodged in it . IV. Forget not in the meane time the duties which our Blessed Lady , and S. Ihon , and the Magdalen did vnto him , when he was taken dovvne ; hovv every one strived to imbrace him , and reverently to kisse his feete , and hands , and side , and could hardly be brought to relinquish him , but that the time of day , and precept of keeping the sabboth called vpon them , which they dutifully obeyed , retayning him still in thier thoughts and in thier p●ous discourses . An Excercise in honour of the precious wounds of our blessed Saviour . I. IT is likely that those devout persons who were actours in taking our Saviours body dovvne from the Crosse did severally thier respects to his sacred wounds , all proceeding from love , and mingled with it , yet diversly according to the severall dispositions of thier minds , and the occasions which they had to attend our Saviour in his life time . S. Ihon betooke himself to the right foote , and as more beloved then the rest expressed his gratitude in affections of love , and thanksgiving for the particular favours receaved ; leaning his head vpon that foote , as before vpon our Saviours breast , and pouring forth abundance of teares for the absence of so loving a master : He remembred the request of his Mother , that he might sit at the right hand , or at the left of our Saviour in his kingdome ; but novv he resolved to drink perpetually this chalice ; This should be his cup and his comfort till that other kingdome came to be revealed after this life , miserable with out this releefe . O svveete cup. &c. Dominus regit me , & nihil mihi deerit . II. The Magdalen was at the left foote , where thou must begge of her to give thee a little roome , to wash that foote with teares of sorrovv for thy severall offenses ; she is loth to yeald an inch of place , or minute of time , because she knovves all is too little for her ovvne expressions : Importunitie and compassion will overcome her : therfore settle thyself to it , and say , who will give me as fountayne , a flood of teares that I may bowayle the Sonne of God , thus slayne for my synns ? O cruell synne that thus killest tvvo at once , me and my Saviour ; and as for me , I am worthy of a thousand deaths , and will die a thousand times before I offend againe : But he , what hath he deserved ? The Magdalen did not , ceafe to kisse , but I must not cease to weepe , that I may wash avvay that which hath thus stayned my Saviour . O blessed Magdalen have compassion on me . III. Joseph of Arimathia held the ri●ht hand ; and as he offered his ovvne nevv sepulchre to our Saviour for his buryal , and the winding sheete , and other necessaries , so he poured forth his harth liberally to him , offering himself to whatever future service to him , or his ; sory that his sepulchre was not more rich , and the sheete more white , and costly , to wrapp so greate a treasure . No pretious stone could have been equall to his desert , no gold or sylver enough to garnish it ; ô that my hart were not too hard , or too base , to lay thee in it ! whatever it is , take possession of it , and of all that belongs to it ; Tho● , art God of my hart , and my portion God for ever . IV. At the left hand . Nicodemus stood , not having alltogeather shaken of his feares ; therfore he brought a mixture of myrrhe and aloes , about ( perhaps not full ) a hundred pownd weight . For so long as we are yet living , we cannot be alltogether without feare to be cast of to the left hand ; and a moderate feare is profitable tovvards the buryall of our Saviour in our soules ; because we are earth , and with the humble is his conversation . Minmingle this holy feare with thy love ; it will serve to bind vp the spices with the body , that they be not s●attered abroad with vayne complacencie in thy selfe , or in this very actiō to the preiudice of charyty tovvards thy selfe and of thy neighbour , who is an other receptacle for our Saviour . V. Our blessed Lady having the sacred body in her lap , had the wound of his side perpetually in her eye , and her thoughts occupied in conte●plation , hovv he was God and man , immortall and yet dead , extreamely deserving love , and yet thus vsed , Behold the teares silently trickling dovvne her cheekes , some times sighing ; some times lifting vp her eyes , and repeating our Saviours words my God my God , wherfore didst thou thus forsake him ; father forgive them . O my sonne ! Other motherly expressions were not wanting , which she tempered with her wonted vertue , and with her sonnes command . Weepe not vpon me . She applyed herself to the duties of his buryall , and had her thoughrs vpon his resurrection . &c. Of the Passion of our Saviourby way of repetition . I. PART . I. PLace thyself in a corner of the Counsell Chamber wher Cayphas , and the rest are met ; and first wondering with the Psalmist , why they should be so fierce against a man from whom every body received so much good and they might if they would , and acknovvledging that , doe what they can , God will at last turne thier counsels vpon themselves : Qui babita● in coelis irridebit cos &c. Turne thou also Cayphas his verdict vpon thyself , and acknovvledge thy ovvne blindnes , and backvvardnes tovvards thy ovvne good : Vos neseitis quicquam . For wheras it is the generall document of all spirituall men , and experience teacheth , that every one hath some principall bad inclination , or vice , to which he is most prone , and which dravves vs after it into many inconveniences , either we doe not search after it , or knovving it , we doe not prosecute the rooting of it out , as it were fitting . Expedit vt vnus moriatur homo ( infectus ) & non tota gens pereat . II. Transferre thyself from thence to the Chamber where our Saviour made his last supper , and reioy cing to be rather in that companie , heare our Saviour foretelling his Apostles of thier weaknes in forsaking him , and in being scandalized , and be not presumptuous , as Perer was at that time , but acknovvledge rather the contrarie , that though all should stand yet I have cause to feare a fall , and by experience doe find many reasons for it , taking myself in so many occasions not follovving him as I ought , but ( a longe ) a farre of , God wot , even where there is no such matter of difficultie to be striven with , but doe take easy denyalls for good excuses . III. Beholding him washing his disciples feete , begge of him , that by the example and merit of this humble action , he will give thee more strength and wash avvay what ever may cleave to thee offensive , or disturbing his service . Ampl●us lava me ab iniquitate mea . More , deare lord , and more , for I never cease to soyle myself . Fall dovvne at his feete , and wash them with reares , as the Magdalen , and doe not cease to kisse them . If thou hast any thing superfluous ( sayth S. Augustine ) give it to the poore , and thou hast wip●d our Saviours feete : To thee it is superfluous our Saviours feete have need of it . If thou hast any quarell with any body , give it into our Saviours hands to be washed avvay ; for if it be not washed : thou shalt not have part with him for ever . ●hou knovvest not what thou doest if thou doest not forgive ; thou wilt aftervvard knovv it to thy cost . Lord , not this only , but if I were a thousand times ●hore offended , I doe intirely offer i● into thy hands , and freely doe forgive , as I desire to be forgiven , for I cannot answer one for a thousand , that thou art able to lay against me . Repitition of the mysteries of the passion of our Saviour . II. PART . I. VVAlking in the Garden of Gethsemanie cast thy eyes vpon our Saviours sorrovvfull hart , and knocking thy breast , say , ô hart of myne , that hast been cause of this griefe ! O that it were a fountaine of water , breaking forth at my eyes , to bevvayle the synnes which he bevvayleth ! sorrowfull is my soule , that it is not full of sorrovves . O dullnes , and drovvsines . Is this a time when thou beholdest thy Saviour svveating dropps of blood , betrayed , apprehended , bound , haled , outraged like a rogue and a miscreant ? VVhere be thy resolutions to suffer prisonment , and death for him ? VVhy doest thou not imprison thy wandering thoughts , and confine them to this dolfull spectacle ? VVhy doest thou not die to thy desires of esteeme and case , seeing him so affronted and misused ? II. And they brought him bound to Annas first . VVhere consider that though he receive the boxe on the eare , thou deservedst it , and by right the fellovv might have sayed to thee . Sic respondes Pontifici ? Is this the gratitude which thou shevvest to the Priest of the nevv Testament , who shedding his ovvne blood for thee hath redeemed thee ? Ponder who thou art , who he is , and hovv thou doest ansvver the benefitts received of him ( besids thy redemption ) naturall and supernaturall , sic ? So dully , so coldly , so scarcely , so contrarily ? If he hath sayed , and done well for thee , why doest thou stricke him ? VVhy doest thou offend him ? II. At the Cousell before Cayphas he was pronunced guiltie of death ; but it was because thou wert guilty , for whom he had ingaged himself , there being no need of seeking false witnes against thee ; being guiltie of more them thou wouldest willingly have knovvne to the world : He was truly the Sonne of God ; hovv often hast thou desired , or indeavoured to be thought so when thou wert farre from being so , at least in that degree as thou oughtest , and hast had means to be : for which if people had spet in thy face , and given thee the lie , with a boxe on the care , it would have been but what thou didst deserve : Cast thyself at his feete , and begge pardon of these thy transgressions , and a favorable aspect from him , for even thus outraged he is mercifull , and will not the death of a synner , but that he be converted , and sav●d by the meritts of this his bitter passion . Amen . Repetition of the mysteries of the passion of our Saviour . III. PART . I. IN his iournies to Pilate , and Herode , and back againe , accompanying him , consider the furie with which he was haled and hurried vp and dovvne all the morning ; what taunts by the way , what gazing , and censuring , much more freely then before , when they durst not speake openly of him for feare of princes , or of people ; but novv thier thoughts and tonges were let loosse , and they thought , and spake thier pleasure , and proceeded as if he had been a malefactour , and seducer indeed : If he were not so we would not have delivered him over to thee , sayed the Jevves to Pilate . Admire his silence . And yet in his thoughts he sayed , I have given myself for those that are malefactours indeed . and am content to be reputed so . Hovv much more ought I be content who really am so , if not in one thing , in an other ? A● occultis meis munda me Domine , & ab ali●nis parce servo tuo . And it will not be ill for me , if by suffering in one kind , though perhaps not so iustly . I may by it satis●ie for my other offenses . II. Pilate offered to deliver Barabbas , to be executed insteed of our Saviour , and to spare him ; but they hated our Saviour worse of the tvvo , and cryed a mayne , deliver not this man from death , bnt Barabbas rather : what are these clamours but my synnes , and my passions , which right or wrong must be satisfied ? These doe stirre vp all my spirits , as the princes did the people , rather to aske Barrabas , a theese , a seditious follovv , a murderer ▪ these stop my eares not to heare of any thing , but what rends to the satisfying of them ; they stop my eyes so that though I see what is better I choose the worse , because the better is not so agreable to my humour : Curbe them before they grovv too strōng : for neither was the hatred of the Princes tovvards our Saviour at first so greate , but giving way novv to one censure of him , novv to another , and not looking into thier ovvne harts with a mind to mend , have grovvn to that height , that novv nothing but vtter destructîon , and death could conrent them . Examine well thy hart , and see in what measure , or degree it standeth . III. When Pilate savv that all this world of disgraces would not quench thier passion ; he resolved to dravv blood , and caused him to be scourged to the purpose : the soldiers stripped him , tyed him to a pillar , and belabourned him with severall sorts of whips , that from the top to the bottome he was all gore blood . Supra dors●m meum sabicaverunt peccatores ( sayth the Psalme ) prolongaverunt iniquitatem suam . First , they that presuming of his mercy differr thier conversion , continuing in synne . Secondly , such as considering what our Saviour suffered for them , be slovv in doing pennance themselves for which , if God out of his mercy do continue his graces , yet they will be aftervvards the longer in satisfying , and the longer deprived of his blessed sight ; to say nothing of the here●iks of these times , who think that because our Saviour hath suffered abundantly , they need doe nothing , but beleeve , and trust in him . Fall dovvne at his feere with shame and repentance ; for continuing thy syns , thou doest as much as is in thee continue his stripes , O svveere Jesus give me rhe spirit of mortification , and repentance , that I may case thy paynes , and wipe avvay the scarres which have light vpon thee . Ego peccavi I am he that hath offended , what hath this man deserved● Repetition of the Mysteries of the Passion of our Saviour . IV. PART . I. THe soldiers beyond thier order , after they had cruelly scourged him , tooke him from the pillar , and setting him vpon some stone in the Courte yard , cast a rag of purple about his shoulders , make a Crovvne of hard thornes , and presse it dovvne vpon his bare head , and put a reed into his hand , and having mocked him thus to scorne , kneeling dovvne ridiculously before him , and saluting him , king , and shevv him in this guise to the people , saying , Eece homo , behold the man you are afrayde of ; the man whom you hate and envie ; see what he is come to ; Behold a propper , and likely king : what say you ▪ O my God! What shall I say ? My eyes should speake , and not my mouth , and gush out teares of blood , beholding my God , my king , my Saviour , my love , my all things , in this plight : behold the worker of miracles ; for this is rhe miracle of miracle , that he would be not only man , but such a man , for such a man , as I am Behold . For I cannot be satisfyed with beholding , because I cannot sufficiently admire thy mercy , thy justice , thy goodnes thy example ; for it is to give me example , hovv not to skorne to be skorned , but rather love it , because I say I love thee . O pu●ple ! O thornes ! O reed ! Such is all worldly honour , a rag a thorne , a reed . O God and man ! Give me grace ever to esteeme them so and not to behold them in the false light of this world , but in thee , who art the true light ; that J may not be misled . II. The Jewes not satisfyed , cry Crucifie him , Crucifie him . And Pilate yealdeth ; And he loaded with a heavy Crosse , goeth forth of the Palace into the streets , and high way , scarce able to stand on his legs with wearynes , and losse of blood , and yet turneth to the daughters of Hierusalem aud biddeth them weepe for themselves and not for him : for my self indeed , but why not for thee ? Or why nor more for thee , then for myself ? For though I should suffer all the torments that hell can devise , I may deserve them ; the least of what thou hast suffered , is more vnworthy then can be imagined . I must not indeed bevvayle thee alone , for what will it avayle , vnlesse I bevvayle myself also , and my synnes , and bevvayle them so as not to fall againe ? Hovvever , it is resolved I must weepe ; what will then become of me , whose eyes are so dryed vp with hardnes of hart , that there is no apparance . I will at least help to cary his Crosse , and take of from him so much of the burden , by amendment of my life , and declare myself to be one of those that doe follovv him with love , and esteeme and respect , and not as the multitude of vnbeleevers and synners . III. And forget not that not only thou must not be loaded with synne , if thou pretend to follovv our Saviour , but that it is also vp the hill , against the streame , oftimes with much difficultie ; and that it is vp Mount Calvarie , where the sight , and contemplation of a deaths head will avayle thee more , then the sight of all the beauties of the world ; and that all must end with death , whatever the world can afford , or doth esteeme . By the contemplation wherof we come to overcome the bitternes of death , and make that svveete and desirefull which othervvise is so abhorred . Repetition of the mysteries of the Passion of our Saviour . V. PART . I. VPon the mount , the Sunne , the Moone , the earth , the rocks , the dead mens graves teach vs what to think and doe : That it is God that doth suffer , his povver not being diminished tovvards the preserving of every thing in its wonted course , but his incomprechensible proceedings astonishing them : They are ready to revenge his iniuries , he is holding his hands fast nayled to the Crosse , and commanding them to forbeare : Father forgive them for they know not what they doe . The Cr●atures , otherwise insensible , protest themselves sensible of these indignities , and those who have sense and reason doe not resent them . The sunne in effect sayth , why should I give light , seeing the fountayne of light ecclypsed ? And the moone , where should I borrovve it , the sunne of justice being thus obscured ? The earth trombleth at the hidjousnes of these offenses , among which myne are not the least , and I doe not tremble with it ; Memento mei Domine , othervvise I cannot escape vtter ruine ; I acknovvledge that I deserve to be svvallovved vp , and that in it I should be but justly punished , Nam digna factis reciperem . But here thy mercies exceed thy justice Memento mei ; but I am not worthy to be thought on : Memento Domine David & omnis mansuetudinis ejus . Looke also vpon thy blessed Mother , to whom in thy beloved disciple thou hast commended me , and doe not forsake me . II. He is in the seate of mercy , and beggeth forgivenes for vs , and yet is doing justice vpon them that by thier ovvne concurrence doe not apply the meritts of his bitter Passion t● themselves in particular ; for of the tvvo malefactours crucified with him , he saveth but one , and him that by confessing of his synnes to this high priest craves pardon , acknovvledgeth his deserts , and beggeth admission into his kingdome , In ipsa patibuli specie , ( sayth S. Leo ) monstratur , illa qu● in judicio omnis homini●●st facionda discretio ; what can we expect at the later day , if in this there be such rigour . III. Pater in manus tuas commendo spiritum meum . I joyne with thy blessed Sonne , and say father ; for seeing he hath vouchsafed often to rearme himself my brother , I may with the more confidence call thee Father ; and with him , that doth not envy thy mercyes , as the elder brother to the prodigall childe , but even craves them for me , and craves them with bleeding eyes ▪ cum clamore v●ido & lachrimis , with him I commend my soule also into thy mercifull hands , and doe commend it novv with the more humble suyte , because it cannot be but that thou wile grant what ever cometh novv commended by him pro su● reverontia , for the respect which thou bearest him , and which he ever , and at this instant did beare tovvards thee , O h●avenly F●ther , looke vpon the bleeding hands of thy beloved Sonne ▪ there thou wilt find me also written with letters of love , though farre vndeserving , through these I commed my poore soule vnto thee , for I have not hands of my ovvne that dare appeare before thee , to offer any thing in them . Manus , manus sunt Esau , hands of vndeserving Esau , that hath so often sold his birthright for a Messe of portage , but the fragrancie of the merits of this they Sonne , joyned with his Mothers intercession will obtayne an abundant blessing for me . Amen . Of the Solitude of the Blessed Lady . I. THe evening , and the Sabboth coming on , the companie was forced to leave the sepulchre , and retire every one to his home S. Ihon accompanics our blessed Lady , bt still her thoughts were vpon her Sonne , some times looking back tovvards mount Calvarie , some times tovvards the garden , and sepulchre not farre of , then saying to herself , and to S. Ihon ; here he turned to the daughters of Hierusalem , and wished them not to weepe ; here he faynted ; lo yonder is the palace of Pilate , where he was whipped , and crovvned with thornes . O cruell people that could misuse him so ; what hart can think of it , and not melt into teares ? O hovv hath he been cryed vp in these streets , and novv to be this vil●fied . One that was made of so much goodnes that he was ever obliging people with his admirable worth , and even at last prayed for those that did most cruelly butcher him . Father forgive them , they know not what they doe . O that they had knovvne so much as I , they would never have fallen into such extremities . O my Sonne ▪ My Sonne ! But why doe I say my Sonne ! Sonne of the living God , his naturall , and only , and eternall Sonne ! Why wert thou thus forsaken ? VVhy didst thou thus abandone thyself ? thou hadst povver at will , thou sayedst to Pilate . Tho● shouldest not have any power at all against me vnlesse it had been given thee from above . And why given ? VVas there no other means but this to save man kind ? O Blessed Sonne ▪ II. S. Jhon to give her some comfort in this her sadnes peradventure sayed , there is nothing indeed more to be admired then that his Father would choose , and he yeald to this means only , he foretold vs of it oftimes and not many dayes past , but we could not believe it , even whē he pointed vs out the Traytour . O wicked Traytour but when I accompaned him into the garden of Gethsemani , and savv him fall extraordinarily to his prayers , and call vpon vs to pray , and that he had even svveat blood with anguish , and earnestnes , crying out alovvde that we could heare him at a distance . Father not my will , but thyne be done , not as I will , but as thou , and still repeating it , I began to feare the worst . And it is novv my only comfort to think that it was his , and his Fathers will it should be so ; and certaynly it gave him strength ▪ and courage to indure what he indured ; for even in the garden after his prayer he was another man , then when we went in . Then he was sorrovvfull , as he sayed , vnto death , and it appeared in his very countenance , and cariage ; but novv he was couragious , and ready to meete his enimies , and in all the affronts and indignities which were offered him , either at Cayphas , or Herods , or Pilats palace he did not blanche . III. Yet it could not but be very irksome and paynfull to him ; and with whar a Crosse did they load him , when he was scarce able to stand , and hovv cruelly did they rend of his garments from his bleeding shoulders , and streach him , and vnmercifully nayle him ? This is the sword of which old Simeon told me so many yeares since ; it cannot but pearce my very hart , and soule with griefe : and though he sayed he would rise againe the third day , and I veryly beleeve it will be so ; yet what hart can think of these things , and not even burst with sorrovv ? It will be night with me till that day comes which he hath promised . O light of my ●yes , when shal I see thee ? Me thinks I still heare him crying with a lovvde voyce . Father into thy hands I commend my spiritt . O Father returne this happy soule so commended ; returne it againe with glorie , that we may see his face , as in mount Thabour , which mount Calvarie hath so defaced . I ●ommend my soule into thy hands . O hands of pitty ; Thou hast done justice enough vpon thy Sonne ; restore him , that we may joy togeather ; in the meane time I shall expect with sorrovv , yet resigned to thy will as he hath taught me . Not my will hut thyne be done . Amen . Introduction to the Mysteries of the Resurrection of our Saviour . I. THe Mysteries of the Resurrection of our Saviour being full of ioyful Communication with him , who is in himself the fountaine of all happines , and to vs hath been , and is the source and conduit● of all goodnes , the affections which are properly to be raysed , and somē●ed by the consideration of them , be those of love , and ioy , and Congratulation , Admiration also and prayse of his loving goodnes , desire of his presence in this world , and in the next , horrour of being separated from him , detestation of the least beginning of a gap or distance betvvixt our soules and him : And in these and in the like our time is more to be bestormed , then in discourse : 〈◊〉 every action and word indeavouring to fall vpon some such short reflection as may ●indle in ou● hart these flames of love . II. The chiefe ground wherof the Apostle doth represent vnto vs , and placeth in that God who is rich in mercy , his exceeding Charitie wherwith he loved vs , even when we were dead by synns , quickned vs togeather with Christ , and raysed vs up with him , and made vs sit with him in the Celestiales . Chiefly therfore we are to ponder from what , and to what we are raysed : where we lay , and where we might justly have been layed by our offenses , and where he offers to seate vs , if we concurre with his grace and love : Hovv Rich he hath been tovvards vs ; in what infinite proportion his Charitie hath exceeded and doth exceed When we were dead he gave vs life ; when we were buryed in synns he raysed vs , and hath made himself our Harbinger going before to prepare a place for vs , at the right hand as his father with him . III. O Iesu ! is it possible that I should 〈◊〉 Companion to thee in Glorie , who hast been so farre from consorting with thee in thy will and commandment ? O vnspeakable love ! ô vnconceivable Goodnes ! I wretched synner , not worthy , to lift vp my eyes to heaven , with thee in the heavenly places ! ô Charitie exceeding all thought ! ô Mercy with out bound or measure ! What can I say of myself , but that I am worthy of all confusion ; and thou preparest Glorie for me ? I have nothing to say for myself , but that I have synned ; Blessed be thy infinite Mercyes towards me , and blessed be thou with the Father & holy Ghost for ever and ever . Amen . Our Saviours going downe to limbus Patrum . I. NO sooner had our Saviour given vp his blessed Ghost , but troopes of Angels who wayted against that houre , attended him ( as after his victorie in the desert ) and accōpanied his glorious soule towards limbus Patrū , with songs and hymnes , farre more full of lubilee then that which they sung at his nativitie : The infernall fiends hovvled , and roared at the arrivall of his forerunners , commanding them to avoyde ; but much more at his glorious , and triumphant presnce , shining brighter then the sunne at noone day , and more resplendent then all the heavenly hoast togeather : Here they were forced to adore his glorified soule , who had refused due homage at first to thier Creatour , when themselves might have been in glorie by one act of humble dutie ▪ what a corrasive was this to them ? VVhat a document to vs ? VVhat comfort to the iust that had been confined so long to darknes , novv to see so much light approching . II. But he appearing in the midst of them , and saluting them with the like salutation as aftervvards his Apostles , Pax vobis , what exultation ? VVhat Jubilee was there ? VVhat wellcomes on all sides ? VVhat congratulations tovvards him , in regard of his victorie ? Tovvards themselves in regard of thier speedy releasement ? And if he appeared vnto them with his glorious body also ( as many affirme ) what admiration ? VVhat acts of compassion ? VVhat wondering that he would retaine the marks of his wounds ? What are these wounds in the midst of thy hands ? ( sayd Zacharie the Proph●t ) and he ansvvered , these I received in the house of them that loved me . And David remembred , that prophecying he had sayed , they have digged into my hands , and feete and have numbred all my bones . S. Ihon Baptist , most ioyfull of any , repeated his wonted saying . Behold the lambe of God , behold who taketh away the synne of the world , and hath born the smart of it vpon his ovvne shoulders . And all generally from Adam to the good thiefe extolled his mercies , and novv not only vnderstood of what they had beē a figure , but gave him the ioy of having fullfilled all to his greater glorie . III. Our Saviour also tooke particular content to see them all at once , who had been subservient to the mysteries which he had accomplished , and congratulated the iust for concurring with his graces tovvards the preserving of thier iustice ; and with the penitent for having recourse to his mercyes ; with those who had suffered persecution , torments and death for his love and lavv , for thier fidelitie and constancie giving them all novv with more feeling to vnderstand hovv wei bestovved was all that which they had done , or suffered in the world , and hovv greate mercy it was that they persevered to the end , among so many millions who fayled , and that they were not overvvhelmed in the deluge of synne but preserved in that of his sacred blood . And in that one late example of the good thiefe , and the bad , see to wha● different end cometh the service of God , and the slaverie of synne ; behold them both , and with humilitie fall dovvne before our Saviour , begging of him to visit , and preserve thee among the just ▪ choosing ten thousand times to be his captive in all things . IV. Probably he lead all , or many of those ancient Patriarchs to Purgatorie also , giving them who were there detayned a plenarie releasement from thier paynes in that greate day of Jubilee , and ioyning them to those who were at rest before ; where at there was greate ioy on all sides , and greate glorie redounded to the merits and passion of our Saviour , which thou hast reason to magnifie , and begge what graces of him thou findest most need of . The Resurrection of our Saviour , and his appearing to his blessed Mother . I. THe Ievves did not bury thier malice with our Saviours death , but informed Pilare that he had sayed in his life time , that the third day he should rise againe , therfore they besought him to appoint a guarde to watch vpon the sepulchre , that his disciples might not come , and take his body , and bruite that he was risen ; he appointed a watch and they sealed vp the stone , or sepulchre . And this turned to our Saviours greater glorie and more assured proofe of his resurrection ; in so much that they were aftervvards forced to bribe the soldiers to make good thier slander ; for he with out forcing the stone avvay , or breaking thier seale , came forth by vertue of his glorified body , as aftervvards he came into his disciples the doores of the roome being shut . Extoll the povver of God which is able so to change the natures of his Creatures , and give lumpish earth spirituall qualities ; Begge of him that by force of his blessed spirit , thou mayest passe without difficultie through those things which to nature are difficult ; Call to mind in particular what doth most weigh the dovvne , or seeme ●ardest , and present it vnto him to be facilitated by his grace , and the merit of his resurrection . II. The blessed Virgen ever since friday in the evening was retired , ruminating with griefe what had passed , and expecting the comfortable houre , when she should heare , or see him risen ; when suddenly , the morning appeares vnto her more bright then ordinarie , and her eyes beginning to dazle with the increase of the glorious light , beheld her Sonne in the roome . Here we must not expect many words ; for shee falling on her knees , adored , and kissed his sacred feete , wondering at the wounds there , and in his hands , and side , and perceiving instantly the mysterie , burst forth into teares of ioy ▪ O my Sonne ▪ and no more ; the rest must passe in thought , in what comfortable expressions our Saviour delivered himself to her , assuring her more and more , that novv all payne , and troble , and danger was eternally past ; that he was for some dayes still to appeare vpon earth , to confirme his resurrection , and instruct his Apostles ; that she was to remaine some yeares for the increase of her merits , and comfort of his Church , and all for the glorie of his heavenly Father , for which he was to make that day other visits . III. A happy houre , but short , and if it had been dayes they would have been short , and yet the parting had no dash of griefe , the comfortable and ioyfull countenance of our Saviour , which he left printed in her thoughts , and eyes , had not only wiped avvay all remaynder of sorrovv , but drovvned it in thoughts of content , and satisfaction that he was eternally happy ; and to it conduced the congratulations which she received from the blessed soules that accompanied him , those in particular which bare her in figure , as Eve , in that she was the Mother of all the living : Iahle , by whom the general of the Enimies armie was struck in the head ; Esther , by whose intercession the people of God were delivered from a generall massacre . Iudith by whom Holofernes was slayne , and divers others . All concluding in the sense of the Angell that once saluted her . Blessed art thou among women ; and with S. Elizabeth , who in likelyhood was also present : Blessed is the fruite of thy womb , Iesus , Amen . Indeavour when thou receivest the most blessed Sacrament of the Altar to intertayne our blessed Lord with some such reflections as our blessed Lady had in these circumstances , and make it a joyfull houre of meeting , as in realitic it ought to be . The resurrection of our Saviour . II. PART . I VVHen the sabboth was past , Marie Magdalon , and Marie of ●ames , and Salome , bought spices , that coming they might annoint Iesus : and very early the first of the sabboth they come to the Monument ▪ the sunne being now risen , and they sayed one to another who shall roll the stone for us from the doore of the Monument ? They were not satisfi●d with the duties done by Joseph , and Nicodemus , and thought nothing enough to be bestovved vpon thier beloved master ; others good deeds must not satisfie vs : Time passeth , we must be diligent in them . VVhat is it to annoint Jesus , but to solace our neighbour in time of spirituall , or corporall distresse ! His glorious body needeth not , yet is honoured with our services ; his mysticall body hath need of comfort . And very early , the first : after our corporall rest , we must furnish ourselves with good thoughts that in the processe of the day we be not found emptie : The penitent , the suppl●ant , or practiser or mortification , and the peaceable , or contemplative , all ayme at one end , the glorie of God , and of our Saviour : They are all three , Maries , that is , greatly exalted in the sight of God , and must be so esteemed in the sight of one another . II. And they sayed , who shall roll the stone for vs from the doore of the monument ? In the beginning of all our our actions it is necessarie to humble ourselves , acknovvledging our ovvne forces to be too weake to doe any good thing , that we may have the more fervent recourse to God , and be the more confident of his help , and assistance in it . And this will be an effectuall means that we shall not be overvvhelmed with apprehension of difficulties , more then we shal find by Gods grace vpon triall : If they had given way at first to this apprehension , they would not have bought the spices , or set forth , and so should have missed of the happines which befell them in the sight of the Angel , and of our Saviour . III. Though they set early forth , the Sunne was risen before they came to the monument . This might have given them an other apprehension , that they came too late , and in likely hood they blamed themselves , as it is ●itting whe should doe in the best of our actions ; for we are oft defective when we think we are not ; and that very thought is a greate defect ; for wee cannot but be short of what God deserves of vs : yet they persevered ; the only way to supply our defects ; and perceiving from a farre of the stone to be removed , we may easily imagin hovv they mended thier pace ; and not easy to say whether the penitēt , or the attender to mortification , or the contemplative ranne fastest . In fine every one is to runne so as he may comprehend , as the Apostle tells vs ; but hovv soone , or in what measure we shall comprehend , that is to be left to our Saviour ; and as these holy women , the neerer they came , and the more hope they had by the removing of the stone , the more they were inflamed in thier desire , and indeavour to wayte vpon him , and to serve him , so must we dayly increase , till we come to the perfection which he hath designed . Amen . The Resurrection of our Saviour . III. PART . I. ANd looking , they saw the stone rolled back , and it was a very greate one ; for there had been a greate earthquake , because the Angel of our Lord descended from heaven , and coming rolled back the stone , and sat vpon it . By perseverance we deserve increase of the grace of God , by which , difficulties , othervvise seeming vnsuperable , are not only easily overcome , but turne to our greater comfort , and case , and satisfaction . The earth quake was also greate ; yet the holy women did not perceive it , nor were terrified ; for it is no wonder to pious soules if sence be troubled at that which reason , and God doth suggest , and they passe on thier way nothvvithstanding : would to God ( sayth S. Peter Chrysologus ) the Angel of God would even novv descend , and plough vp the whole hardnes of my hart , break open the seales which sense hath put vpon my eyes , and eares , and testifie by it , that Christ hath risen in the midst of vs. II. His countenance was like lightening , and hi● garment as snowe and for feare of him ▪ the watchmen were frighted , and became as dead . He in whom Christ hath risen is in his countenance more cheerfull , in his aspect more gracefull , in his speech and words more innocent in his gate more composed , more prompte and lively in all spirituall duties . Endeavour to be thus qualified by the merits and example of the resurrection , and intercession of thy good Angel ; reverence him both glorious in heaven , and carefull in assisting thee ; and neglect not his holy admonitions : His presence is dreadfull to our invisible enimies ▪ comfortable to vs Bevvare of wayting vpon our Saviours holy body in the blessed Sacrament , or othervvise attending vpon him , for other respects then for his love and service ; all such actions are as if they were dead , and may iustly feare the Angel of god , and the substraction of his graces . III. In the generall day of Judgement the like will happen ; for by our Saviours glorious presence the just will be exceedingly joyed , and the wicked will be extreamly terrified , and wish they were dead body and soule , and be notvvithstanding a greate testimonie both of his mercyes , and of his Justice ; but his very mercyes will then be a terrour , and a corrasive to them , because neglected when time was to make vse of them . Let therfore nothing hire thereto doe evill , no pleasure , no profit , no feare ; let thy countenance be free from dissembling ( for all will be there discovered ) thy actions pure , thy conversation as from heaven , so shalt thou enjoy the blessed companie of the Angles , and of thy beloved Redeemer . Amen . The Angel declares to the women that our Saviour is risen . I. THe Angel sayed to the women , feare not you , for I know that you seeke Iesus of Nazareth , crucified ; he is not here , for he is risen , as he sayed ; come and see the place where our Lord was layed . A comfortable salutation to them that truly-seeke Jesus , and him crucified : All desire to rejoyce with him , fevv will suffer any thing for him ; frame thy affections so that God and his Angels may say , I know that you seeke Iesus . See that thy conscience be not able to contradict thy outward comportment , and tell thee , he is not here ; He is wherever he pleaseth , and wherever thou art that seekest him thou art in him whom thou seekest . II. Come , and see the place where our Lord was Layed . If with this we transferre our eyes to behold the soules which by synfull thought or action have lost the grace which once they had received , what a lamentable spectacle is it ? If to a soule which hath worthily received our blessed Saviour in the Sacrament , hovv comfortable a sight ? Joy in rhis behalfe with the blessed Virgin , and say with holy Church , Beata Viscera Mariae Virginis qu● portaverunt aeterni Patris Filium . Reverence the very Sepulchre , and the resemblance of it , the holy Altar , and all that belongs to the Altar ; See with what reverence the Angel pronounceth , our Lord : esteeme one receiving of him aboue all creatures imaginable : looke often into the place into which he is to be received , that nothing be out of order in it . I am a lover of puritie . &c. III. And going quickly tell the disciples , and Peeter , that he is risen : and they went forth quickly out of the monument , with feare and greate joy , running to tell the disciples . Observe with hovv many severall affections they entred and visited the monument . Hovv loth they were to go avvay quickly , and yet hovv fearefull to stay : hovv willing to impart the good nevves to others , hovv vnwilling to be mistaken : love made them greatly to rejoyce ; feare cooled thier joy ; the Angel pressing them to be gone , They runne to tell the disciples , more joyfull that they did not find him , then if they had found , and inbalmed his body only , that would have continued their griefe , this did wipe away all that which was past , leaving only a desire novv to see him glorions , whom they lately savv in torment , and hoping our Saviour might have prevented them , and ●●evved himself to his disciples first ; that with them they might be happy in the sight of him , They runne , not to fayle of meeting him , Happy desires which will not fayle to be fullfilled . Amen . Peter and Ihon runne , to the Sepulchre . I. MArie Magdalen ranne , and came to Simon Peeter , and to the other disciple , whom Iesus loved ; and sayed to them , they have taken our Loed , out of the monument , and we know not where thy have put him . She ranne before the rest who loved more then the rest , and she came to those , tovvards whom her Lord had ever shevved particular respect : neither did she decline him that had thrice denyed ; she knevv he was penitent , and the Angel had avovved so much : see with hovv greate reason the penitent synner , and the persevering just man are coupled togeather . But hovv stands so much incredulitie , and so much love togeather ? She hath not given credit even to the Angel that he was risen : They have taken away our Lord : who ? The Angels ? And we know not where they have layed him . Looke into thy hatt ; where doth he venture to lay himself ? It was the greatnes of her love which made her feare where there was no cause of feare . But S. Chrysologus tells vs , that we have no cause to 〈◊〉 , if she or the rest were slow of beliefe , since we find ourselves to this day so slovv , having had farre more testimonies of the truth of these Mysteries : Begge that thou mayest have true feeling of them . II. They two therfore ranne togeather , But Ihon came first to the Monument , and did not enter ; Poeter following entred , and saw the linnen cloths lying , and the napkin which had been vpon his head lying a part wrapped vp . Then e●ired the other disciple also . The Virgin by puritie of body and mind is in a higher degree then the penitent , but nby humilitie she must esteeme herself last , othervvise she cannot enter . Not allvvayes those that seeme to runne slovvest arrive latest . It behoveth every body to runne and not to slaken . If evil habits hang vpon vs , and hinder our speed , let vs not be discouraged , for the very striving with them is running , and he that fighteth most valiantly shall have the most glorious crovvne . That the linnen did not ly at randsome , but handsomly folded , was a testimonie that our Saviours body was not stolen ; and that the Angels had done that respect to him ; which we must imitate in neatenes about things belonging to the Altar , but chiefly in oursoules . These two savv no Angel , having other ●ufficient testimonie of the truth . III. When they had vievved the monument , they went homewards , but Peeter went wondering within himself , at that which had happened . It seems John ranne as fast back as he came ; But Peeter tooke leasure to compare what had happened vpon Mount Calvarie , and in the other passages of his passion , with that which here he savv , and found testified by the women , and had been foretold by his master ; and in these thoughts our Saviour appeared to him : For before evening the disciples were found saying our Lord is truly risen , and hath appeared to Simon . Hovv comfortable a meeting whas this to Peeter ? Hovv humbly did he prostrate himself , and aske pardon , confounded within himself considering his ovvne falt , and the goodnes of his master ? Here is a large field of affection which thou must imitate . Our Saviour appears to Marie Magdalen . I. PART . I. MAria Magdalen returning to the monument with the tvvo Apostles , when they ranne back stood without weeping , ad stooping downe , and looking into the monument , she saw two Angels in white sitting , one at the head , and one at the feete , where the body of Iesus had been layed . This posture of hers was a token of the disposition of her mind : She stood without ; she did not beleeve what had been told her ; yet because she stood , bevvayling with teares her ovvne miserie , or misfortune in this case , and was inclinable to goodnes , she savv first the Angels ; then our Saviour . Hovv deservedly are those to be bevvayled with reares who keepe with our , and doe not stoope to the doctrine of Christ , either in fayth , or practi●e ? The Angels sitting at the head and feete of our Saviour , doe betoken ( as S. Gregorie tells vs ) that he is to be attended vpon in prayer , and practise , who is God from all eternitie , and man in time appointed . And moreover hovv carefully , and how reverently , not only the Body of our Saviour , but the place wherever it is layed , or to be layed , is to be attended , coming to receive him with due preparation , and wayting at leasure vpon him after receiving , with angelicall puritie and expressions of joy . II. The Angels say to her , Woman , why weepest thou she sayth to them ; because they have taken away my Lord , and I know not where they have put him . This is our miserie in this world , that our Lord is oft taken from vs , and we know not where , or when he may be found againe . The more falt we have in it , the more cause we have to weepe : yet he is often also neerer vs then we doc imagine . The more wayes we have to leese him , the more reason we have to bevvayle it . One mayne cause why we leese him is , because when we have him , we knovv not , or we doe not take much notice hovv , or where we lay him : we lay the falt of not attending him vpon others , or vpon busines calling vs avvay , when there might be time for all : Infine we are inconstant , or think that weeping alone will remedie all . III. But the Magdalen turned backe , and saw Iesus standing , and did not know that it was Iesus . We must in this case turne our thoughts back and examnin all our action , that we may find what hath beē the cause that Iesus hath been taken from vs , and the wonted peace of our hart ; he will not fayle to instruct vs , however for a time he delayes the fulnes of our joy . How often doe we see , or heare Jesus standing , and will not beleeve it is he : Behold , I stand at the doore , and doe Knock. If any will open to me , I will come in vnto him , and sup with him , and he with me . Our Saviour appeares to Marie Magdalen . II. PART . I. IEsus sayed vnto her ; Woman , why weepest thou ? Whom seekest thou ? She thinking he was the gardiner sayed , syr , if you have carried him hence , tell me where you have layed him , and I will take him away . Into what shape and posture doth not our Lord Jesus fashion himself to assiste vs ? Yet deservedly requires we should ourselves reflect what it is we complayne of ; we shall find the cause of our discomfort to be in ourselves ; for that either we doe not sufficiētly beleeve , or confide in him , or are wedded to our ovvne apprehensions , and doe not ourselves know what we would have . It was better he should live , and rise according as he had foretold ▪ then that she should find him yet dead , and doe her best respects towards him as such ; what therfore doest thou seeke ? Wherfore doest thou weepe , for that which is worse then that which God hath provided for thee ? Thou are ready to lay the blame on the gatdiner or on the next thou meetest , and it is thyself that are to be blamed . II. Thou wilt take him wherever he is layed , and doest not reflect that thou thyself hast bereaved thyself of him , by imagining him another then he is . He is indeed to be taken wherever he layed , in the Cribb , or vpon the Crosse , in the desert , or among the multitude , compassionating and assisting them in thier infirmities , preaching and praying ; derided and glorified ; beaten and bevvayled ; carying his Crosse , and the glorious ensignes of his resurrection : See thou make thy word god , and be ready to taken him whersoever . If we suffer with him , we shall be glorifed with him , if we follow him helping others , and suffering , we shall find his helpe at hand , and comforte . III. So did the Magdalen ; And Iesus sayed vnto her Marie , she turning , sayth , Master ; and as it seemes , fell dovvne at his feete , a place where she was well acquainted , for Iesus sayed to her doe not touch me , for I am not yet ascended to my Father ; not shall so soone departe , but go to my brethren , and say to them , I ascend to my Father , and you Father ▪ my God and your God. He did not forbid her absolutely to touch him , for it was the best respect she could do● to him , but not to intertayne herself so long in that comfortable posture , as to be a hindrance to the next good action which was to be done ; there will be apportunitie at another time I am not yet gone . She went , and told she disciples that she had seen our Lord , and that these things he had spoken to her . We may imagine hovv full her hart was of joy ; hovv ready to runne , our Saviour being disappeared ; how she was comforted in rehearsing what had happened , and that he had styled them his Brethren , and called her by her name , hovv she condemned , or laughed at herself for taking him to be the gardiner , and for not beleeving , or forgetting what he had formerly sayed of his resurrection ; hovv she went to her brother Lazarus , and to her syster Martha , and gave them the good nevves as an eye witnes , and what confortable discourses there passed betvvixt them concerning it . Tu●ne thyself to him , fall at his feere , and remayne there till he bid thee rise , and poure forth thy whole hart vnto him , for he is thy Father ▪ and thy God , loving , and omnipotent willing and povverfull . Our Saviour appeares to the women . I. MArie Magdalen rann to , and fro ; to , and with the disciples , and had the happines to see our Saviour , as S. Mark relateth : The other VVomen going forth , fled from the monument ( for feare and trembling had invaded them , and they sayed nothing to any body , for they were afrayed : Perhaps they rann also to the disciples , but sayed nothing by the way to any body els ; or , if not at all to any body , we may reflect hovv often we fly , and avoyde those things which we should rather love and imbrace , hovv oft we feare where there is no cause offeare , and doe not feare where there is cause : Hovv silent we are in things of which we should speake , and ready to speake of things which we should conceale . Fly synne , do● not fly the thought or memorie of death : feare to offend , and thou shalt not need to feare the later account . The slothfull sayth there is lion abroad , I shall be slayne in the midst of the streetes . II. When they had delivered thier message , and perhaps met with other women of their acquaintance , and told them what had happened , they were returning to the monument , though not so fast as the Magdalen ; and behold , Iesus meets them , saying , Hayle ; and they came neere , and tooke hold of his feete , and adored him . If he had not spoken first to them he might have passed by vnknovven , but he would revvard the good desires of seeing him , or any thing belonging to him , which himself had kindled in them ; for no man knovves Iesus , vnlesse he be first saluted by Iesus , from whom is all salvation : It is our part to make vse of his favours , and co●●e neere : Hovv oft doe we rather breake of first , and turne to other thoughts ? we touch , but doe not take hold of his feete . Approch to God , and he will approch to you . III. Then Iesus sayed to them : feare not , go tell my brethren , that they go into Galilee ; there they shall see me . A happy houre when Iesus shall bid vs not feare : In this life we cannot be absolutely without it . O happy day when it shall be not only alayed with love , but wholy turned into love , and ioy ! in the meane time we must exhort ourselves and others , to passe thither in thought , and expectation , and leese the sight of him here as little as we can . Hold thyself by Iesus living and dying . Thom ▪ à Kemp. lib. 2. c. 7. ● . 2. Our Saviour appeares to the two disciples travelling . I. PART . I. TWo of the disciples went the same day towards Emaus , and while they were reasoning of the things which had happened , Iesus approching , wēt with thē , but thier eyes were helf that they should not know him , and he sayed vnto them , what are these discourses which you hold with one another , walking , and are sad ? O Jesus ! Whether doe I wander insteed of staying for thee ? And what are my discourses when ! should think of thee ? How can I expect that thou shouldst approch to me , I flying from thee ; Approch vnto God , , and he will approch to thee , are the words of thy Apostle , but thou seest my weakenes , and I appeale to thy goodnes ; Have mercy on me , because I am weake ; heale me o Lord , because my very bones are out of order , and my soule is much trobled , even for this reason that my eyes are withheld from seeing thee ; How many things , alas , doe withhold me ? How many things doe blind me ? I acknovvledge thy just hand vpon me , but be thou mercifull that I stay not from thee . II. One of them sayed vnto him ; Art thou the only stranger in Ierusalem , and hast not knowne of the things which have happened there these dayes ? To whom he sayed , what things ? And they told him of Iesus of Nazareth , who was a Prophet , powerfull in worke and word , in the sight of God , and of all the people ; and how the chiefe Priests and Princes delivered him to be condemned to death , and crucified him . But we hoped it had been he who was to redeeme Israel ; and now to day is the third day , since the things were done . And certayne Women of ours made vs afrayd &c. O Iesu ! Hovv patiently doest thou give ear● to my poore discourse , though full of imperfection , fearing where I should not feare , and doubting where I should not doubt ? It is a griefe , and a greate confusion to me , that I am so greate a stranger in those things which have happened to thee for my sake ; I heare them , and as it were see them acted before my eyes , but hovv little impression doe they make in me ? O my Jesus ! powerfull in worke and word , worke thy word and will in me , that I may be acceptable in thy sight , and not offensive in the sight of men . Thou after thou hast done , and suffered all , and more then was needfull to be done , or suffered for me , ( because the least of thy actionor sufferings had been abundant satisfaction and example ) doest aske what things ! As reckoning all little for the love thou bearest ; and what doe I ? III. O foolish and s●ow of hart to beleeve ? Ought not Christ to have suffered these things , and so enter into his glorie ? This was thy ansvver ; and too much true in me : but vpon thee , what was it that could impose this necessitie , of suffering , but thy sole goodness ? t was ind●ed an incomparable act to condescend vnto it for my greate● benefit and more pressing example ; and many rare congruties may be found in it , but that it ought to be so , caine from thy voluntarie acceptance and vnconceivable obedience to thy heavenly father . O that I had never offended , rather then such indignities should be offered thee ! O give me grace that I may never offend thee ! for to offend thee is yet a greater indignitie . Sonnes of men how long , and to what end heavy harted . Wherfore doe yee love vanitie , and seeke after that which will deceive yee ? Here is matter of love , worth your longing , and truth worth your seeking ; Christ suffering , and so entring into his glorie . Our Saviour appeares to the two disciples travelling . II. PART . I. ANd they drew nigh to the towne whether they went , and he made as though he would have gone further , and they constrayned him , saying , stay with vs , because it is towards evening , and the day is farre spent : And he went in with them . They were courteous , and charitable as to a stranger . He is no stranger to thee , see with what affection thou wilt invite him . Consider thy necessitie , hovv neere the nighr thou travellest , and how neere thy end . He deserves , he expect to be invited , and in a manner forced by our earnestnes , that we may grovv in esteeme of him , and thevv it . O hovv many wayes doe we rather give him occasion not to come in to vs ! O slovvnes and dulnes , that cannot compasse so happy companie vnles he stay for vs ! Man● mobiscum Domine . II. And while he sat at table with them , he tooks bread , and blessed , and brake it , and did reach it to them ; and thier eyes 〈◊〉 opened , and they knew him , and he vanished out of 〈◊〉 sight . See the effect of Christ his staying with vs , and of devoutly communicating with due thanks giving , and blessing of God for his so greate benefit , and consideration of the passion of our Saviour : Be not hasty to depart when thou hast received him ; stay and ponder his greatnes , his goodnes , his familiarnes with vs , his wisdome , his povver &c. This is the way to have thy eyes more and more opened , and to increase in his knovvledge , and love . This vayle of mortalitie , and the Sacramentall shapes will not afford thee a cleere sight , but fayth and submission must supply , and love proportionable : It is better to sit in a corner with him then with multitudes of those to whom nature doth more incline vs. III. And they sayed one to the other , was not our hart burning in vs while he spake to vs in the way , and opened to vs the Scriptures ? And rising the same howre , they returned to Hierusalem , and told the things that were done in the way and how they knew him in the breaking of bread . The means to become fervant is meditation , and pious discourse ; often also to reflect vpon our former courses , hovv we have gone a●tray , and to be punctuall in observing our times , and hovvers , of reading , and hearing spirituall things , and of other devout practises , with hovv little fervour , alas ! Doe I think or speake of these things , after so much handling of them ? Hovv cold is my hart even at the times when it hath cause of most heate ? Our repiditie and negligence is much to be lamented and commiserated that we come to our Saviour with no more affection &c. Th. à Kemp. lib. 4. cap. 1. n. 2. Our Saviour appeares to his disciples when they were together . I. VVHen it was Late that day , and the doores were shut , where the disciples were gathered , together , for feare of the Iewes , Iesus came , and stood in the midst , and sayth to them ; Peace be to you , and shewed : them his hands , and side . The disciples therfore were glad when they saw our lord . It seemes alwayes late when Iesus delayes his coming : Yet we ought not to despayre , specially if we forgo not our recollection , and doe intertayne ourselves in holy desires of seeing him . Veni Domine , & noli tardare . Come to forgive , come to comfort ; the closest secrets of my hart shall be allvvayes open to thee , and allvvayes ready ; no feare shall shut the doorevpō thee ; take thy standing in the midst , and full possession of me , for thou bringest peace , and complete ioy : O blessed hands , and side pearced for my sake ! what obiect can be compared with this ? VVhere can I dvvell with more content ? II. He sayed to them againe . Peace be to you , as my Father sent me I also send you ; then he breathed vpon them , and sayed , receive the holy Ghost ; whose synns you shall forgive they are forgiven , and whose you shall retayne , they are retayned . VVhat doth this repetition of peace betoken , but that as he had with his presence quieted thier minds , so did he commend quiet ; and peace among themselves ; to the end that while some did rejoyce that they had beleeved , others lament that they had fayled ; one should not immoderately extoll himself above the other , or think of himself the be●●er . Secondly ; that the peace which he did give them did not consist in an idle rest , or present quie● from troble and payne , but as his Father sent him to suffer , and take paynes , and with the like love to them , as his Father had , notwithstanding his sufferings , to him . Where we must not forget to prepare ourselves with a pure conscience that we may act , and suffer with merit of the revvard promised ; and to that end make vse of the power given to the Apostles , and thier successours , for the remission of our synnes , that they be no hinderance to ourselves , nor to the good intended by our good God. III. They yet not beleeving and marvelling for ioy ▪ he sayed have you here any thing to be eaten ? and they offerd him a peace of fish broyled , and a hony combe ; and when he had eaten before them , taking the remaynder he gave it them . His eating was not for need of it , but by that which he could doe , to confirme his resurrection : besides that the ●●sh broyled signified our Saviour himself , who ought to be our continuall food : He vouchsafed to hide himself in the sorrovves of mankind and be caught in the net of death , broyled vpon the crosse ; but he that was thus broyled in his passion , became a hony combe in his resurrection ; and ioyned these tvvo together in his refection , because he receiveth those into his mysticall body in eternall rest , who suffering here for God , find svveetnes in it , in regard of the love which they beare him . Thou hast this food in the blessed Sacrament ; feed on it with svveetnes of hart and love , for it contayneth all sort of delight . He appeareth againe to his disciples Thomas being present . I. THomas , one of the twelve , wae not with them , when Iesus came ; the other disciples sayed to him , we have seen our Lord : But he sayed vnlesse I see in his hands the dint of the nayles , and put my finger into the place of the nayles , and put my hand into his side , I will not beleeve . S. Jhon Chrisostome . As to be easy of beleefe is a signe of weaknes , so to be over curious in searching is dulnes , and stubbornes . Yet God of his goodnes ( as S. Gregorie reflecteth ) permitted this accident , that the incredulous disciple while he handleth the wounds in his masters flesh , should cure in our hartes the wound of Infidelitie . Prayse God allmightie his goodnes towards thee , and beware of the falt discovered in the disciple ; reflect how vnreasonable it was for one to stand against so many , and the more the longer that humour stuck by him : Specially our Saviour having foretold he should rise againe . Hovv many means doth God vse to prevent , and to salve wounds , and yet we will not be cured ? Behold thy wayes ( sayth the Propher ) reflect what thou hast done ; and thou sayedst , I will not ; I have loved strangers , and after them I will walke . Hovv much better is it to keepe good companie and follovv it ? II. After eight dayes againe ; his disciples were with in , and Thomas as with them : Iesus cometh , the doores being ●●ut and stood in the midst , and sayed . Peace be to you . Then he sayeth to Thomas , put in thy finger hither , and see my hands , and bring hither thy hand ; and put it into my side , and be not incredulous , but faithfull . Slovvnes in beleefe deserved slovvnes in the cure : Yet S. Jhon Chrysostome puts vs in mind of our Saviours mercyes and goodnes who for one soule doth willingly shevv his wounds , and cometh to save one , and doth not expect till he begge it : He reiterates the same signes againe , coming the doores being shut , and suddenly appearing in the midst of them , and his wonted , and knovvne salutation , to styrre vs vp the easyer to beleeve and love him : So he doth dayly in the course of nature , and grace ; for who is the father of the rayne , and who hath begotten the drops of dewe ? But he , that is continually renevving his works for vs. Here thou mayest touch his omnipotencie , and his goodnes , and thrust thy whole hand into his treasures of mercyes and benefits , and overcome all incredulitie , and hardnes of hart , and vnfaythfull serving of him ; and doe not content thyself with once , or slightly touching vpon him ; stretch forth thy thoughts often to reach further and further into him . III. Thomas answered , my Lord and my God ; expressing both his acknovvledgement and his love , confounded for his not beleeving , and at our Saviours mildnes tovvards him ; beleeving novv not only that really it was his master , but that he was truly God , and God who to me in particular , to me so vnderserving would vouchsafe to shevv himself so loving . And where shall we improve these affections better then by touching the sacred wounds of our Saviour , and entring by his side into his everloving hart ? where we may see , and beleeve ; and yet , not being overcurious to see , be partakers of that other blessing contayned in the ansvver of our Saviour , because thou hast seen me , Thomas , thou hast beleeved ; blessed are they who have not seen , and have beleeved . For wherfore should any man say ; I would I had lived in those times to have seen our Saviour working miracles &c. we have the word of prophecie more sure , which you doe well ●ttending vnto as to a light shining in a darke place . The causes why our Saviour kept the marks of his wounds in his hands , feete , and side . I. HE shewed them his hands , and side , and the disciples were joyed seeing our Lord. Not only at his presēce , as thier frend , thier maister , their Redeemer , novv freed from so much affliction in which they had lately seen 〈◊〉 but for the glorie also and good which was to come 〈◊〉 and to themselves and particularly they wondred to see the markes of his wounds remayne in his side , fecre , and hands , and could not sufficiently admire them diving to the reasons wherfore ; some reflect that they were signes of the love which he had borne vs , and manifested in his life and sufferings for vs : for as S. Bernard discourseth ; the secrets of his hart doe appeare through the overtures in his body , his bovvels of mercy are discovered . II. Others beheld them as inci●ements to love him the more , and to venture thy more for him ; so S. Thomas reasoneth ; He shevved his hands to incourage vs to fight for him ; his side to inflame vs in his love ; his feete to egge vs on to runne in the path of his commandments , His whole body to move vs to compassion . O fountaine of love ! what shall I say of thee , who hast vouchsafed to be so mindfull of me . III. S. Ambrose tells vs that they strenghen our fayth and confidence in him ; they set an edge vpon our devotion , considering that he would retayne these markes to represent them to his heavenly Father as pledges of our Redemption , and pleaders for vs. Here the sparovv finds a house , and the turtle dove a nest ( sayth S. Bernard ) In these the dove doth shelrer herself , and without feare beholdeth the hauke flying aboute . Say then with S. Augustin : Behold I beseech thee , ô Lord , the wounds in thy hands ; for lo in thy hands thou hast writt●n me ; read thy ovvne hand-vvriting , and save me . IV. They incourage vs to suffer fot him ; for he that entreth into his wounds , will not be so sensible of his ovvne . And finally as they are a comfort to the good ▪ they will be a corrasive to the wicked , when in the latter day it shall be sayed to them . See the man whom thou hast crucified ; see the wounds thou hast made ; see the side which thou hast pearced : By thee and for thee it was opened , and yet thou wouldest not enter . O blessed wounds , give me leave that I may with reverence behold yee , lovingly kisse yee , humbly enter , and constantly imbrace yee ; that neither life , not death , not any chance whatever may sever me from yee ; but that my love stronger then death may be eternally tovvards thee , sweete Jesus , who barest them for me . Our Saviour appeareth to some of his disciples while they were fishing . I. PART . I. THere were togeather Simon Peeter , and Thomas , and Nathanael , and the Sonnes of Zebedee , and two others . Simon Peeter sayed to them I goe to fish ; they sayed we also come with thee ; they went into the boate , and that night they tooke nothing . Thomas had learned not to part with good companie , and they joyntly mingled competent worke with thier retirement ; and vpon the confidence which our Saviours presence vpon earth had given them , they durst novv go forth of thier houses without ●eare of the Jewes ; but yet they tooke nothing that night , not because it was night , but to shew that all did not lye in thier industrie and labour , besides that the ill successe of thier fishing was to serve to the more cleere manifestation of Christs glorie and resurrection , III. In the morning Iesus stood on the shore , yet they know not that it was Iesus . He sayed to them , Children , have you any meate ; They answered him , no : He sayed to them cast the net on the right side of the boate , and you shall find : they did so ; and now they were not able to draw the net , for the multitude of fishes ? It is very profitable ( sayth S. Prosper ) for a man to obey the commandment of God , though he vnderstands not the reason of the cōmand ; because God by commanding makes whatever he commands to be profitable . And we have the more reason to submit with our examining , because we are of ourselves Children , and consequently ignorant , and we are his Children , and if passion doe any thing sway , that makes night , which othervvise would not hinder . VVhen this night is over , and the light of reason hath scope to appeare , then we discover on which side to cast our net , and that before we were wrong ; obeying brings abundance both of me●t and successe . III The d●sciple therfore whom Iesus loved , sayed to Peeter , it is our Lord , Simon Peeter hearing that it is our Lord , girded his coate vnto him and cast himself into the sea ; but the other disciples came in the boate , drawing the net of fishes . The elder some times may learne by the yonger : The tendernes also of his love might make him r●flect the sooner ; yet Peet●r as more fervent ventured further , and cast himself among the waves ; which ( as signifying the world ) he was to governe ; and ●hevved that novv he neither feared , nor refused any troble for his Saviour Th● others came , dragging their net , to shew ( as S. Bernard discourseth ) th●t even the Elect come not without difficultie out of the depth , to heav●nly illustrations . Inligh●en me svveete Jesus with the clearnes of internall light , a●d drive all darknes from the closet of my hart . Th. a Kemp. l. 3. c. 23. n. 8. Our Saviour appeareth to some of his Disciples while they were fishing . II. PART . I. VVHen they came on land , they saw colo● of fire lying , and fish layed vpon them , and bread . Iefus sayed to them b●ing of the fishes which you have now caught : Simon Peeter went a board , and drew the net to l●nd , full of greate fishes , one hundred fiftie and three ; and though they were so many , the net was not broken . God of little things as w●il as of greate makes vse , to shevv his povver and it is hard to say in which he is more to be admired : His bountie and goodnes tovvards vs in them is no lesse ; we need the little as much as the greate ; and here w● may reflect , that in this his happy state he not only kept companie with people of mean condition , as before , but accōmodated himself to their kind of fare not of necessitie , but for example and incouragement ; besides that the My , sterie of Christs passion is againe represented in the fish vpon the coles ; though with this difference , that the Apostles presented him hony with it , and he them with bread ; because in this life we must more seeke solide vertue , as our chiefe sust●nance , then comfort even in our most spirituall actions . There also the fish was allready broyled , as signifiing his passion that was past ; here it is vpon the coles because here we must expect to suffer . II. Therfore also he bids them bring of the fishes which they had then caught , to wit , to be added to the fi●h allready vpon the coles , to make vp their meale ; to signifie that we must not think because our Saviour hath suffered for vs , therfore we need not suffer ; but ours must be added to his ; ours of themselves are not sufficient , as fish ●ot dressed is not meate for man , but qualified by the sufferings of our Saviout , and vnited with his , they are a gratefull Sacrifice to him , and to vs very meritorious . Therfore Peeter went joyfully and readyly a board ▪ to dra●v the net , and though it were full loaded , it was not broken : because ●od adds strength to a willing mind , though weake of itself , and not able of itself to go through . II. Iesus sayed to them ; come , dine , and nene of them durst aske him , who art thou ? knowing that it was our Lord ; and Iesus came and tooke bread , and gave it them , and fi●h in like manner . Here we may see the vncertainty with which in this life we must be content ; to wit to knovv and not to knovv many things which doe very ne●●ely concerne our saluation , or our progresse in vertue &c. and satisfie ourselves in some things with beleefe , in others with probabilities , and not be over curious in inquiring , but reverence that which we cannot or ought not dive into . This humble dispositiō doth invite our Saviour to come the more familiarly , and to give vs that which we dare not aske ; bread of solide comfort , and strength together with what ever affliction we suffer for him or as for him . S. Gregorie more over doth put vs in mind by occasion of this meale with his seven disciples , that they only are admitted to the eternall refection , who here are replenished with the seven gifts of the holy Ghost Begge them by the intercession of these seven disciples . My Lord my God I am thy poorest servant , and contemptible worme of the earth , much poorer and more contemptible then I knovv , or dare say . Th●● Kemp. l. 3. c. 3. n. 6. Our Saviours question to S. Peeter thrice repeated . I. VVHen they had dined , Iesus sayed to Simon Peeter , simon lovest thou me , more then these● He sayth to him , yea Lord ; thou knowest that I love thee ; he sayth to him , feed my lambs . He sayth to him againe : Simon lovest thou met He sayth to him yea , Lord , thou knowest that I love thee . He sayth to him , feed my lambs . He sayth to him the third time ; Simon lovest ●hou m●t ●eeter was grieved because he sayed to him the third time , lovest thou me ? And sayed to him ; Lord thou knowest all things , thou knowest that I love thee . He sayed to him feed my sheepe . A triple confession is required for his triple deniall , that his tongue might not be lesse pliable to love , then it had been to feare , or imminent death have forced from him more expressions then life novv present . And reflect with S. Ihon Chrysostome that he doth no● so much as mention his deniall , or any way touch vpon it , much lesse cast it in his dish , but puts him in mind what is chiefly required of those who pretēd to follow our Saviour neerest , to wit , love of God , and of our neighbour in no ordinarie degree ; for hovv can it be ordinarie ( specially in those who are to governe ) if it must be more then that of the rest of the Apostles , S. Ihon not excepted ? That which most of all doth gaine vs the love of God , is the love of our neighbour , and to lay dovvne our life for one another which we offer sometimes with S. Peeter to lay dovvne for our Saviour . II. Beare no grudge ; feed greate and little , that is , be obsequious to them , go to them , and doe not expect that they should come to thee . He that sayth he is in light , and hateth his brother , is yet in darknes . We know that we are transferred , from death to life , because we love our brethren ; he that loveth not , remaynes in death . And the colder our love is , the more signes of death . He layed downe his lif● for vs , and we must lay downe our lives for our brethren . He fedd vs with his whole life , by example , by word , by labour , by day , and by night ; feede my lambs , with tender love ; feede my sheepe , with solid love ; feede every one to the proportion of his necessitie , but with no small proportion of love . III. Peeter was grieved because he was asked the third time , but the asking shevves the necessitie of our inquirie , and searching into our breasts , whether there doe not lurke something that doth gaynesay our affirming ; and as for the comparative , we must allvvayes avoyde it with S. Peeter here , novv learneder then at the last supper when he sayed . Though all be scandalized in thee , yet not I. Lord thou knowest all things , the secrets of my hart are secret from myself ; hovv oft have I been deceived in myself , and hovv apt to be still deceived ? Yet I cannot but say I doe love thee ; and if I doe not , I wil love thee ; I desire to love thee more and more . Love all for Iesus ; love Iesus for himself : Iesus Christ alone is singularly to be loved . Thomas a Kempis lib. 3. cap. 8. num . 4. Our Saviour foretelleth S. Peeter of his death . I. VErily , Verily , I say to thee , when thou wert yonger , thou didst gird thyself , and walk where thou wouldest ; but when thou shalt be old , thou shalt stretch forth thy hands , and another shall gird thee , and lead thee where thou will not . This he sayed , signifying by what death he should glorifie God ; and when he had sayed this , he sayed 〈◊〉 him , follow me . It is a kind of death also by which God is greately glorified , when for the love and service of our neighbour we let him gird vs , that is , restrayne vs from that to which of ourselves we have a mind , and doe yeald to anothers weakenes in that which is no offense to God , or beare patiently even with offenses . VVe may also learne here , that the elder we grow the more we shall see that it is wisdome to suffer ourselves , to be guided by others , and not wed ourselves to our ovvne dictamens and desires , specially if we reflect what hath been oftimes the result of follovving ourselves . Confine thyself to the Tenets of the Church to the commandments of God , and of his Church , and to the will of thy superiour in that in which thou art subiect . II. He say to Peeter , follow me ; perhaps parting from the rest he intended to instruct Peeter more particularly concerning his Church , and the government of it , and desired that the rest should vnderstand it so ; but by occasion of it we may reflect hovv greate a dignitie it is to follovv Christ ; greater then whatever promotion , and that those who have charge of others , or pretend to the lo●e of Christ more then others , must follovv closer imitating his vertues , and suffring for him . Peeter turning saw the disciple whom Iesus loved following , and sayed , Lord , and this man what ? Not thinking much that he followed also , though not spoken to , but for the love and cour●esie which was betvvixt them , he was desirous to knovv what was to become of him as well as of himself . III. Iesus sayed to him , so I will have him remayne till I come , what is it to thee ? As if he should have sayed , attend to thyself , and thy ovvne busines ; leave the disposition of this matter to me ; when it shall be time I will manifest my will concerning him . Follow thou me . A document not to be inquisitive concerning others , and also to beare willingly a reprehension in things which we do● or say with good zeale and intention . Begge incessantly and labour to remayne with our Saviour to the end , as the thing which most importeth , vndervaluing whatever els in comparison of this . O that I could remayne with him so , that is , beloved as the disciples , worthy to be admitted to lea●e vpon his breast , so pure , so illuminated , or rather so , that is , with that patience , and love as our Saviour is content to remayne with vs in the blessed Sacrament , and in our neglected , if not synfull soules . Dive not too farre into future things , which are ever vncertaine . Harken to our Saviour speaking ; sonne suffer me to doe what I will with thee , I knovv what is good for thee . Them. à Kemp. l. 3. c. 17. He appeareth to the Apostles while they were at table . I. LAstly he appeared to the eleven as they sat at table , and checked them for thier incredulitie , and hardnes of hart , because they did not beleeve those that had seen him risen againe . Lament thy ovvne slovvnes or slendernes in beleefe , and hardnes of hart , and observe hovv strictly he requires that we beleeve others , and that we be not obstinate , though we ourselves doe not see the grounds , and depth of that which is raught vs Here he condescends to thier weakes , because they were the first that were to teach others , and presented himself to all , because some had doubted ; but by this reprehension he gives them to vnderstand that thier doubts were not allwayes to de satisfied that way . II. And he sayed vnto them : Going into the whole world , preach the Ghospell to every creature ( neither Ievv nor Gentil excepted ) he that shall beleeve , and be baptized shall be saved , but he that shall not beleeve shall be condemne● . Reflect that the whole cour●e and intention of Christs coming into this world , and preaching , and sufferring did not tend to the gaining to himself or vs any worloly prosperitie or delight , but that we shou●d beleeve , and knovv God to be our chiefe Lord and Master , obey his commands and orders , and so after this life come to be saved , of which the promises to the Ievves of milk and hony were but a figure . Christ reserving to his ovvne coming the increase of light in these supernaturall things , and the extension of his favour to all nations . In this knovvledge and dutie and in no other , we excell all creatures ; fayling of it we become like beasts , and in worse condition ; because subiect to eternall condemnation , for not having lived like men subiect by nature to God , and his lavves . Give God thanks for giving thee this beleefe , and life at this time when with ease thou mayest come vnto it . III. Them that beleeve these signes shall follow , In my name they shall cast out divells , they shall speake with new tongues ; they shall take up serpent● , and if they drink any deadly thing , it shall not hurt them . They shall lay hands vpon the sick , and they shall be well , these signes when ever it is necessarie doe still follovv , and continue in the Church of God , as we see by dayly experience , bu● mystically ( as S. Bernard and others doe discourse ) they dayly d●e happen ; for by the abundance of Gods grace , and by true contrition , we cast the divell out of our harts ; we speake with nevv tongues , not excusing , but confessing our falts : though we suffer evill suggestions , they doe vs no hurt , because we instantly cast them of , as S. Paul did the viper . This strife , this contention and solicitude is troblesome , and dāgerous to infirme nature , but by beliefe , and confidence in the goodnes of God we shall find his , and his servants hand vpon vs , to protect vs , and strengthen vs. Temptations are to man oftimes very profitable though troblesome &c. Thomas ● Kemp. l. 1. c. 13. n. 2. Our Saviour appeares to his disciples in Galilee and els where . I. OVr Saviour in the forty dayes after his resurrection which passed before his Ascension appeared severall times to his disciples , confirming by many testimonies that he was truly risen , and teaching them the things belonging to his kingdome , which is the Church militant , and triumphant , and among other things he sayed vnto them . All power is given me , in heaven , and on ●arth , and ; behold I am with you all dayes , to the end of the world . Adore and submit to our Saviours povver so vniversall ioying that not only as God , he is omnipotent , but as man he hath all povver also given him , to iudge , and to revvard , and to assiste , and to mediate . From whence the Apostle doth dravv this argument of confidence who is he that shall condemne ? Christ Iesus that died , y●● that is risen , who is on the right hand of God , who also maketh intercession for vs. And with all consider how short all human povver is ; never all in one , and that which is , is ever many wayes confined , and vncertaine to continue . His is in heaven and earth , eternall , commanding both , visible and invisible , outward and invvard , and where he pleaseth nothing can risist : whervpon he once vpon good ground gave vs this item . Yea , I say vnto you , fear● him . II. But here he treates more of mercy ; for after he had willed them to preach to all nations , teaching them to observ● all his commandments , he promiseth them his continuall assistance to the end of the world : Behold I am with you , &c. as if he should have sayed , ( as S , Prosper ) doe not feare therfore by reason of your infirmitie , but confide in my power . which is allvvayes present invisibly , though my person be not visible to you . He is with all to assist them with his grace , though with his Apostles he is more particularly by reason of their charge : All dayes , that is , at all times , both of comfort and affliction , to the end of the world , never weary , never forsaking , and most of all assisting in the end of their lives those who have been faythfull to him , or with penitent hart have recourse to his mercyes . When Iesus is present all is good and nothing seemes hard . III. They which were present asked him , Lord , wilt th●● at this time restore the kingdome of Israel ? And he sayed vnto them , it is not for you to know the times and seasons which the father hath put in his owne power : but yee shall receive the vertue of the holy Ghost , and be witnesses to me , to the vtmost of the earth . See here thy ovvne weaknesse , who never so often put in mind of heavenly things , inclinest still to thy wonted conceits , and affections , and imperfections , as if nothing had been sayed or done : It is not any temporall kingdome , or commoditie of this world at which thou must ayme , but the kingdome of the other world : ●either is it for every body to knovv whether he be worthy of it , no● the time and season of parting hence vnto it ; but we must attend to our taske , that is , by good life , ●●cording to the prescripts of our Saviour , witnes that we are his disciples , and of his flock , if we beare this marke , we shall be admitted when time is ; which God of his goodnes grant . Christ Assenssion . 1. PART . I. OUr Saviour having pitched vpon a day for his Ascension , appointed his Apostles and disciples to mee●e vpon mount Olive● ; of which meeting probably the Apostle speakes when he sayth , he vvas seen to above ●iue handerd brethren togeather ; and invisibly had many thousands of Ang●ls wayting on him besides the blessed ●ompanie of Patriarchs and Prophets , and all the just of the old restament ; in which companie he approching , we may easily imagin with what joy and reverence he was received by them , and with what expectation of what he would doe or say ; some admiring his maiesticall presence , others his blessed wounds , others recording what had passed in his passion , and comparing his sayings with the event , and hovv from that Mount he went once trivmphant to Hierusalem , all the people crying , Osāna , and accompanying him strovving boughs , and thier garments in the way and novv not fearing any nevv mischance , wished and hoped for the like triumph ; and that he would declare himself king of Israël . Prayse God , as the Apostles did at that time vvith loude voyce ; calling to mind all his wonderous works , and say , Blessed art thou vvho comest king in the name of God : Peace in heaven , and glorie in the highest . II. Our Saviour after he had saluted them , and thanked them for thier love , and respect towards him sayed , these are the vvords vvhich I spake to you , vvhen I vvas 〈◊〉 vvith you , that all things must needs be fullfilled , which are written in the law of Moyses and the Prophets ▪ and the Psalmes of me . Then he opened thier vnderstanding , that they might vnderstand the Scriptures ; and he sayed to them , that so it is witten , and so it behoved Christ to suffer , and to rise agayne from the dead , the third day , and penance to be preached in his name , and remission of synnes , to all nations , beginning from Hierusalem . If in our Saviour all things were necessarily to be fullfilled , hovv can we expect reward vnlesse we fullfill our dutie and his commands ? If it behoved him to suffer before he could rise to glorie , let vs not think to escape all suffering , if we pretend to glorie , but apply ourselves to doe penance for our synns , that we may have remission : nothing of this world is gayned with out some hardship ; and what is all that is in this world compared to the glorie which we a●e promised . The Patria●chs and the Prophets , as they were figures , and foretellers of these his sufferings , so did they suffer also themselves . and we must incourage ourselves by the example of those who have gone befo●● vs. H●●c su●t verba , these are the words of truth itself , which cannot deceive , nor be deceived . III. And lifting vp his hands , he blessed them , and while he blessed them , he departed from them , and was ca●yed i●to heaven . Begge pa●te of this blessing , that thou mayst fullfill his sayings , and follow him in time , as now in thought : He was caryed into heaven by his owne power , having no need of assistance of Angel , or Cloude though these did thier dutie attending him : Thou needest in all things his assistance , and canst not doe any thing but by his power . O lumpish flesh of myne ! hovv hard doest thou make it to follovv thy Saviour ? Nature is craftie , and dravveth many , and in●angleth and deceiveth them , and allvvayes hath itself for its end . O poore end . Christs Ascension . II. PART . I. IN heaven our blessed Saviour was received with hymnes of joy and exultation , such as the holy Prophet David foresignified when he sayed ; Our Lord hath reigned , and is clothed with beauty ; he is clothed with strength , and hath girt himself to accomplish his worke from heaven which he began vpon earth ; He hath established a nevv world vpon earth ( his church ) which shall not be moved , because it s buylt vpon a rock , against which hell gates shall not prevayle : His seate was prepared from the beginning of the world , but he , as God , was before , from all Eternitie ; wonderfull persecutions will be raysed against him , but he will be more wonderfull by overcoming them , as it hath been prophe●yed of him . And againe ; who shall ascend v●to the hill of our Lord , who shall stand in his holy place ? He that hath innocent hands , and a pure hart , lift up your gates yee Princes , O yee eternall gates be lifted vp , and the king of glorie will make his entrance . Who is this king of Glorie ; our Lord , strong and powerfull ; our Lord powerfull in the combat &c. And being seated at the right hand of his Father , they all adore him ; with whom we must concvrre , and so much the more because for vs was all his combat imployed , and he is gone before to prepare us a place , as parting with his disciples he told them . II. But the Apostles stood amazed vpon the hill gazing tovvards heaven , doubtfull perhaps whether he would appeare againe among them . And as they looked stedfastly towards heaven , behold two men stood by them in white garments , and sayed , yee men of Galilee , why stand you looking into heaven ; This Iesus , who is assumpted from you into heaven shall so come as you have seen him going into heaven . He sends these blessed spirits as a restimonie that even from heaven he harh care of them , and is not so de parted as to have layed aside mindfulnes of them in his greatest joy , and prosper●●●e ; He is to come againe but not now presently and subiect to the miseries in which you have seen him , but in glorie as when he went novv from you . Why stand you looking only vnto heaven , fall to the performance of that which he hath commended vnto you and commanded , so shall his coming againe in glorie be a comfort to you : In this shevv yourselves Men of courage and resolution overcoming the instabilitie of your nature . This is Iesus who is assumpted from you , and as he by fulfilling the commands of his father , and by suffering , went into heaven , so make account you are to doe , to attayne the eternall revvard , which he hath prepared for those who obey him . III. Then they adoring returned to Hierusalem with greate ioy , and continued with one accord in prayer . Thus the parting which naturally might have bread griefe turned to greate ioy and comfort ; they revereneing our blessed Saviour in their minds no lesse then externally adoring him ; and perhaps the print of his sacred feete did even then , or soone after , appeare ( as is recorded ) which was a continuall refreshing to them . Observe in the meane time tvvo notable effects and signes of Gods spirit to wit , vnion , and love of prayer ; for from whence could it othervvise come that they who before were delighted only with thier trade of fishing , and were ready vpon the passion of our Saviour every one to parte vpon his severall occasions , should novv hold so fast together , and love retirement and devotion ? loyne thyself to this blessed companie often ; behold the ioy in which novv they are , and hovv they arrived to i● persever in the vnitie of holy Church ; have recourse to the blessed Virgen , and the Apostles , that by thier in●ercession and imitation thou mayest come to see Iesus in glorie , and adore him with eternall comfort ▪ Amen . Considerations moving to the love of God and of our Neighbour Introduction . I. OVr blessed Saviour vpon his parting with his disciples before his passion , in the long speech which he held at that time , did particularly commend vnto them the love of himself , and of one another : He that loveth me , shall be loved by my Father , and I will love him , and manifest myself to him . and v. 23. If any love me he will keepe my word , and my Father will love him , and we will come to him , and make abode with him . And Chapter 15. As my Father hath loved me , I also have loved you ; abide in my love . And concerning the love of one another ; a new commandment I give you , that you love one another , as I have loved you . In this all men shall know that you are my disciples , if you have love one to another . This interim therfore betvvixt the parting of our Saviour from his disciples in his ascension , and the coming of the holy Ghost , may be not vnfitly imployed in considerations moving vs to the love of our Saviour , and of our neighbour ; both to solace ourselves in his absence , and to dispose vs the better to receive the spirit of love : For doubtlesse the more we resemble him who is the eternall love of the Father and of the Sonne the more inclinable he will be to communicate himself in more abundance ; and he that sends him , finding the dispositions allready layed , will willingly accept of the dvvelling , and direct him to it . II. S. Paul in his Epistle to the Ephesians , considering the abundan●●iches of graces and glorie which are communica●ed to vs by the merits of our Saviour Christ , stroken with admiration , breaketh forth into an affectionate prayer , that they , and in thier person , all Christians , strengthened by the holy Ghost inwardly in thier soules , might come to know , and to comprehend ( so farre as our poore capacitie is able to reach ) the breadth , the lenght , the height , and the depth of the exceeding charitia of our Saviour surpassing all 〈◊〉 . To the end doubtlesse that being filled with abundance of the same charitie , we might ansvver with some proportion of love tovvards him , ●●kindled by his , and in some sort correspond to the infinite measure of his charitie tovvards vs , and have latitude in our love tovvards him , and longitude , and depth , and height , as he tovvards vs hath had all these dimensions in a proportion vncomparable . III. To this purpose it will not be amisse to inlarge our thoughts vpon these considerations , as foure excellencies , to which all other properties of his love may be reduced ; and by them we may best see what measure of love in all reason God may require of vs , and learne more perfectly by our ovvne experience the lesson which S. Bernard teacheth ; that the cause of our love tovvards God must be God himself , the measure of our love , to love him without measure . God of his love inspire our thoughts to conceive worthy things of him , and inflame our harts in the love of them , that hovvever weake our love may be , it may increase to that measure which his immeasurable goodnes hath designed . Amen . An act of humble acknowledgment of our owne weakenes . I. O My God what am I or what is thy love● Thy infinite love my God , tovvards man what is it ? That I sylly worme of the earth so easily venture , not only to lift vp my head to behold it , and ponder it , and esteeme it ( for to this end thou hast shevved it vnto vs that we should behold it and love it ) but dare scanne in my thoughts , and vndertake to discypher the greate greatenes of it in these fevv words , the broken of●alls of my shallovv conceits : Or is thy love peradventure a thing which can be comprehended by man , or declared by the highest Angel , or defined by any but thyself ? for thy love is thyself , and the greate greatenes of it is the immense Immensitie of thy loving self , by which thou dilatest thyself tovvards vs , and in vs , thy creatures , and through the infinite length , bleadth , depth , and heigth of thy inflamed charlti● comprehendest vs all in the bovvels of thy love , loving vs before we were , that we might be , and ever loving vs while we are , that we may never leave to be , but ever live in love with thee . II. Who therfore can reach so farre as that infinite length ? or who is there that can measure that breadth which is immeasurable ? Who can sound the depth , or take the height of thy infinite love , but thy only self , who art sole equall , and sole equally infinite to thyself And yet thou wilt have vs measure it in our thoughts , and sound it in our harts , and stretch ourselves to that length , and dilate ourselves to that b●eadth , and lift vp ourselves to that heigth , and drovvne ourselves in that depth of thy love ; that finding hovv farre we are from the true measure of it we may reach , if not as farre , and as wide , and as high , and as deepe as it deserveth , yet so farre in all these kinds as by thy grace our harts will serve vs , which is acceptable in thy sight , though too small a measure in regard of thy infinite deserts . III. O Imalnes of our measure O greatnes of thy deservings ! VVho hast moved heaven and earth for our sakes , and searched all the corners of thy infinite treasure , and poured forth thy riches to the bottome , to help vs , to reclayme vs , to winne vs to thy love ! And when thou hadst as it were spent all that thou hadst to gayne our affection ( forall that we see , or heare of , or can imagine , are thy love-gifts , as I may tearme them , to dravv vs to thyself ) thou sparedst not thy ovvne bovvels , but gavest thyself vnto vs , and in that loving and free manner , that there was not any part of the breath of thy sacred body which thou didst not dedicate to our service , nor one drop of thy pretious blood which thou didst not shed for vs , but for the greater satisfaction of our vnbeleeving minds , and the more effectually to move our stony harts , even after thy death , thou wouldst have thy side opened with that cruel speare , that we might see with our eyes that there was no more blood left , when after the blood spent there issued water . IV. O sacred bath , rempered for my soares ! soseen the hardnes of my hart , alay the immoderate heate which I find tovvards temporall occasions ; moysten the droughth of my faint desires ; cure the blindnes of my eyes , that at least through this gap layed so wide open I may discover some parcell of thy love , and inamoured with it , may be dravvne further and further into the depth , that being wholy absorpt in it , I may leese myself while I go about to measure , and never find myself againe , but wholy drovvned in thee , who art my God and my only love . Amen . The length of the love of God is the Eternitie of his love . I. THe length of the charitie of allmightie God , is the Eternitie of his love . If we cast our eyes vpon that beginning of his Eternitie which hath no beginning , even then before we were , and when he only was , he loved vs as novv he loveth , and determined then to give vs all that good which we find he hath since performed , or hath for hereafter layed vp in store for vs ; in that Eternitie , before all time , before all thought , and to which no thought of creature can arrive , when he was delighting himself with his only self , and with the infinite riches which he hath within himself , the Father with the Sonne , and the Father and the Sonne with the holy Ghost , then he vouchsafed to think of vs , to love vs , to ordayne all things for vs , and to desire our love : Then when not only he had no need of vs , but when he had no other reason to think of vs but his ovvne sole infinite goodnes , He disposed all things sweetly , to the end in time to gayne that which in Eternitie he desired , to wit our love ; and beholding vs with in himself , and seeing that we were all good , and all very good because we were all in him , he would , in time appointed , that we shoul have part of that good in ourselves by him , which we had from all Eternitie in him . And therfore he made vs out of himself , that acknovvledging from whence we derived all the good we have , we should seeke not only in duty , or gratitude , to returne all to him who best deserved it , but also by nature we should be eve● ●orne tovvards him , as every thing naturally is ever bent tovvards that from which it hath its beeing . II. If againe we cast our thoughts vpon the end of his loving eternitie , which hath no end , we shall find his love not contayned with in the short limitts of a month , or a yeare , or ten thousand yeares , but that he loveth vs to the end , with out end , and desireth nothing more then that we should live , and love him , world with out end . And as in his Eternitie with out beginning he disposed all things sweetely for our good , and saluation , with out any desert of ours , so in this Eternitie with our ending , he reacheth strongly , striving against all our deserts , to bring our love to that perfection that his and ours may have no end . If the least of those iniuries which we offer to God ( thousands perhaps in a day ) were done by man to another man , it were enough insteed of further love to inflame a mortall , and as much as lyeth in him , an Eternall aversion . But that which seemeth impossible to man is possible to God , who with infinite charitie doth dayly , and hoverly , and every moment put vp infi●●te disgracefull actions and remayneth ever strong in love rill our dying day , when if we depart not in his love , he leaveth not vs , but we die leaving him : Othervvise so long as we live , he inviteth vs , and worketh vs to his love , desiring nothing more then that his love and ours should be Eternall . III. O svveete Eternitie ! O strong and never fayling , but ever loving Eternitie ! VVhat can a mortall , and ever fading creature doe in requitall of such immortall love ? Of mortall to immortall , of temporall to Eternall , of man to God , what comparison is there ? Betvvixt such bitternes as we offer him , and such infinite svveetenes of love with which he inviteth , expecteth , and receiveth vs , betvvixt such weakenes of affection on our parte , and such infinite strength on his , what equali●ie may be expected ? Ours lyeth dead a long time before it begin , his ever liveth with out beginning ; ours when it beginneth to live languisheth yet betvvixt life and death , and staggereth oft whether it shall choose to live by loving him , or die by leaving him , though the difference betvvixt such a loving life , and such a hatefull death be infinite ; his lasteth and liveth , never decaying , never wav●ting , never fayling , but allvvayes follovving , and persuing vs till our dying day , when both life and love , must either live our die Eternally . O love Eternall . The first means to perpetuate our love to God by desires that our love had been eternall . I. IT is not possible that our love should be eternall without beginning , for our life is not with out beginning ; as there was a time in which we were not , so there was a time in which we could not love 〈◊〉 was no time in which God was not ; he 〈…〉 time , and before all time he loved vs : VVhat shall we doe in recompense of this love ? Let vs at least stretch forth the armes of our soule , which are our desires , and fervently wish our love had been eternall without beginning ? shall we wish we were God ? For nothing is eternall with out beginning but God : perhaps nothing can be so eternall but God alone : But it is the propertie of love not to consider whether the things be possible which it desireth , or not possible ; it is sufficient if affection be satisfyed in doing all that it can doe and in desiring a greate deale more then it shall be ever able to effect : And even these impossible desires , as they are pleasing to men , when expressed by some outvvard signe , because by them we see the harts of those that doe affect vs , much more are they pleasing to God , to whom all harts are open , and who doth not measure our love so much by the shevv of the worke , as by the poyse of the affection ▪ if the worke be not wanting when there is means to performe it : let vs therfore wish that our love had no beginning , but had been eternall as God , not only in himself , but also in his love tovvards vs is eternall . God is more loved then vnderstood ( sayth Hugo Victorinus ) love entreth where knovvledge stands with out . O that I could from all Eternitie have been with God , and loved him Eternally as 〈◊〉 deserveth ▪ II. Let vs wish againe that at least from the first instant of our Conception we had been so happy , as to have no sooner begun to be , then begun to love that infinite goodnes , by whom we had our beginning : For as all gifts , when they deserve least , doe yet deserve we should love the giver , this being of ours , being the beginning of all other gifts , even then deserved our love , and if it had been possible for vs we should have presently turned our harts to God , and as S. Ihon Baptist , not long after his conception in presence of our Lord , have leaped for ioy , and love , at the voyce of our creatour , commanding vs to bee : For even then , he did greate things vnto vs , and things most worthy of his povverfull hand , when out of his infinite love he made vs capable of loving him . That which was wanting then , let vs supply novv and with inflamed affection love him the more fervently , the more time hath been spent before We began to love him . III. O Blessed Virgen , Mother of the eternal lovel thrice happy doe I account thee , though it were but for this alone , that even when thou weret in thy Mothers wombe thou didst more perfectly love the giver of thy life , then did ever pure humane creature love him in most perfect yeares : were it not possible for vs novv to supply this want which we find in ourselves of love tovvards thy loving Sonne ? VVe may I hope by thy assistance , and by conioyning our love with thyne , not only love him from the beginning of our life , but from the beginning of both thy life , and love , and restore him not only as many yeares as are past of our love but in recompense of former losses give all those yeares which betvvixt this and that time in which thou first didst begin to live , thou didst spend in his love . Therfore humbly trusting in thy favour ; but what doe I say ? I feate I am too bold , Noe. Thy love doth beare it ; his love deserveth it ; all love requireth it : I humbly conioyne my love and life with thyne , that this little drop of my love being drovvned in that sea of thyne , and both made but one life and love ( as a drop is made one with the liquor into which it is infused ) I may love him as he deserveth ; no● only as soone , but before I began to be . O blessed coniunction ! Thou didst desire that thy love had been Eternall ; to make it such thou didst ioyne it with the love of thy blessed Sonne , and Eternally with him thou desiredst and beganst to love him : My love therfore being novv one with thyne , and thyne one with his , all three make but one eternall love ; which triple knot of love , God of his infinite goodnes ever please to continue . Amen . The miserie of most men bewayled and the happines of younger yeares . I. THe happy coniunction which we may make of our love with the love of God , and of our blessed Ladie , may be an exceeding comfort to vs : farre greater comfort would it have been , if besides the condition of being but in time , there had been no further distance . But alas ! Hovv often besides have we made a breach of love betvvixt vs and God ? we were no sooner Masters of our love , but we began to wast it lavishly , as the prodigall child did his substance , in a farre country from God , cleaving in affection to the husks of his Creatures , which the swine doe eate , the externall appearance of the things of this world , in which worldlings doe delight : For they never enter by consideration into the substance of things created , to feed thier soules with the goodnes , and mercy , and wisdome , and povver , and other infinite perfections of God who made them : neither doe they consider to what end they were made , to wit , to incite vs , and help vs the more to his love ; but as the psalmist speaketh , like a horse or a mule who have no understanding , they rest in that to which sense doth lead them , and like svvine feede greedyly vpon the husks , and attend to fill thier bellies , that is , thier inordinate appetite , with things which for the present . and by reason of thier vnbridled hunger and distempered mind , doe seeme to content them , and in the meane time let thier soules pine avvay for want of the food they were created to feed on . II. VVhat a dreadfull distāce is there betvvixt such soules and God when not thier love ( by which alone we cā approch to him ) but thier hat●ed ( by which we goe further and further from him ) begins by little and little to be eternall tovvards him , who deserveth eternall love : for the too much love of Creatures doth insensibly breed dis●ast of the Creatour : the cleaving to the visible blinds vs ●owards the invisible ; the eye that lookes much vpon earth is loth to looke vpon heaven , as too farre from its purpose : If wishes will supply , with what weeping and lamenting ought we to wish that such a gap had never been made , but that at least we had begun the love , which we ovve eternally to God , so soone as it was in our power ●o love him , and that when we began first to have the vse of reason , we had reflected how greate reason there was not to desire to live but only for his love . III. Happy are they who have thier yeares before them : for by the benefit of thier age , having not settled ●hier affections vpon any thing els , they have them still wholy in thier hands , to bestow vpon him who beft deserveth our love ; for all things beside him are either naught , or nothing in comparison to him . Happy yeares which make thier possessours able to say to God , my loving Lord ; Thy infinite love hath been towards me e●●rnall without beginning , because the being of thyself was the beginning of thy love , both eternall without beginning : This beginning therfore of my life shall also be the beginning of my love tovvards thee , that when by thy grace , and continuall assistance , I shall enter into that other Eternitie which hath no end , my love may be found to have been so long as my life , both equally eternall : for it would be a greate confusion to me , in that doubtfull day of thy judgment , to have it layed to my charge that I had lived longer then I had loved thee , who hast not lived one moment longer then thou hast loved me . IV. Thrice happy in this kind o● blessed Gonzaga ; who coul●st lovingly glorie that at seaven yeares of age thou didst perfectly turne thyself to God , and with greate fervour of mind consecrate thyself wholy to him . Thou knewest then how gratefull to God would be these first fruits of thy love : Begge of him pardon for my neglect , and vnmindfullnes , and promote the desires of those who are yet yong , that they may follow thy steps ▪ and place thier love betimes , where , if it be not placed ▪ it will finally either be lost , or mispent ; lost , if bestowed vpon things which doe not deserve our love ; mispent , if vpon things which rather deserve our hatred . O hatefull expence of love that is so pre●ious . A second means to perpetuate our love towards God. I. THey who have let s●ip time so pretious , ●ust repayre thier losse so well as they can , not with often sighs and sorrowes only , for that which is past , bu● with constant purposes for the time to come , and say with the Psalmist , Now I begin , o Lord to love thee : This love by thy grace I will continue for ever till it be perfected after this changeable life in thy never changing Eternitie . O that I were able to say with they Apostle , or rather with that confidence , and with that love which he did . Cerius sum , I am certayne tha● neither death , nor life , nor Angels , nor Principalities , nor Powers , neither things present , nor things to come , neither might , nor heigth , nor depth , nor other creature shall be able to separate me from the charitie , which I owe , which I beare to thee , my God , for thy loving self , and for thy loving Sonne Christ Jesus our Lord. II. But how oft have I sayed thus to God ▪ And may not I with reason feare least he slight my words , having experienced that the worke doth so slowely follow ▪ Of this I am 〈◊〉 , that were not his goodnes immeasu●able , he would long care this have loathed so much instabilitie of hart , and so often change of love : no ma● would have abided it : Bu● God knoweth himself , and knoweth vs : He knoweth himself to be eternall , ever permanent , ever the same ; He knoweth that as we have had a beginning in this life , and shall have an end , so all our life standeth vpon beginnings and endings ; and consequently it is no wonder that we have in vs so many changes : but even this condition of ours must be to vs an incitement every houre in the day and every moment to begin , as if that houre , or that moment were the first , and last of our life : How many have been , to thier ovvne and others thinking , able and strong , and likely to outlive many dayes and yeares , and have been suddenly taken avvay ? Let vs therfore make vse of this our nature , and beleeve this truth , that we have not one day , nor one houre certayne of life : why therfore should we neglect this houre , and not imploy it wholy in his love ? III. O that our love were tovvards God so fervently earyed as it is some times foolishly bent towards creatures ! hovv short would these dayes of our life most iustly seeme to bee ? O love ! hovv justly may I complayne of thy sottish ignorance , and blind measure ? Greate , and long love towards creatures , little , and short towards our Creatour , what a monster is it ? Few be the dayes of my life , ● my God , the dayes of my life be few , compared with the Eternitie of the love which I ovve thee ; they be fevv compared with the love which I wish thee ; O that I had a thousand lives to bestovv in they love ! from this hou●e , if I had them , I would bestovv them all in thy love ; from this houte , I doe consecrate all the houres , and minutes of my life , ( hovv long or hovv short soever thou knowest it will be ) wholy and intirely to thy love . Hovv to wish it , I cannot tell : The longer I live , the oftener I offend against thy love ; perhaps , the more I shall doe , or suffer for thy love ▪ here thou must be the chooser ; grant me only thy grace , that that which is and shall be , may be wholy thyne ; Grant that hovv long soever I live , it may seeme little in respect of the greatnes of thy love , which I desire to shew ▪ cersaynly it will be little in comparison of that which ●●ou deserv●st , my God , my love ▪ Amen . Of the desire of being dissolved . I THe greate saincts of God out of the abundance of love which they beare him , doe oftimes desire most earnestly that this thier miserable life were quickly at an end , not because they are weary of troble with themselves or others , but because love is increased , and established by the presence of the parties who doe love , and especially by such an all seeing and all inioying presence , by which we discover infinitely more the infinite perfections of God , with out the least alay of imperfection , infinitely more then we can possibly arrive to vnderstand in this life , by all the naturall and supernaturall knovvledge which we have ; and by this blessed presēce we are ourselves perpetually cōfirmed in love , without any danger of fayling in the least duty of correspondence ; and finally we are made more capable , and never weary of loving him ; because we still discover more and more that he infinitely , and incomprehensibly , deserveth the eternall continuance , and perseverance of our love towards him . Say therfore with the Apostle . I desire to be dissolved , from these mortall bonds , which aggravate and depresse my soule from that perfection of love which a sincere hart desireth , and thou my God deservest : I defire to be dissolved , if not out of perfect love which excludeth feare , yet out of such love as breadeth a filiall feare of offending , and lothnes to continue in the least danger of leesing , or lessening thy love . II. O dreadfull danger ! a danger worse then death itself ! With what exquisite manner of all corporall death would I not willingly redeeme this hazard ? What hazard would I not most joyfully runn to purchase an eternitie of never offending my God ? O pretious Eternitie ! One thing I have asked of my lord God , this I will againe , and againe require , that the very houre , and moment that he seeth me inclining to offend , he will rather call me out of this life , then permit me to fayle in his love . Happy man ! If I be thus prevented ; who will give me wings as of a dove , and I will fly , from this death of synne , which doth hang over my head ; ô love of my deare God! How long shall I abide this hazard of leesing thee , who art my only true life ? III. I doe not envy any thing more in the blessed sain●ts , and Angels of heaven , then that thier love to God is continuall with out intermission , constant without wa●ering , certayne without feare of leesing it , or of relenting , Eternall with out end of loving ; neither can death be truly welcome for any other end , more then that it may be a beginning of this loving Eternitie : O Eternitie of love ! what time can be suffici●●t to dwell vpon so loving a consideration ! What houre , or minute of my life should passe , in which I should not be found still loving thee my God , and still exercising acts of thy love in ha●● , and deed ? Print this thy love , sweet Jesus , in my hart , by thy bitter Passion , and by ●hy sacred wounds : what better seale then thy loving self ? VVhat stronger wax then thy sacred blood ? What highter ●ire then thy eternall love ? O that my soule were ●he whitest parchment worthy to receive such a noble impression ! which being presented , and vnfolded in thy eternall Consistorie , nothing might appeare written in it from the beginning of my life to the end therof , but Jesus , my love , my love sweete Jesus . Amen . How we ought to imitate the Eternitie of the love of God , in the love of our Neighbour . I. THe ●ternitie of love which we indeavour after our meane kind of measure to expresse in ourselves towards God , in answer to his eternall love towards vs , the same it is fit we should practise towards others , in imitation of this first excellencie of his infinite love , both to f●ee ourselves from that inference which S. Jhon makes , that if any say , I love God , and hat●●h his brother be is a lyer , and from that imperfection to full●ll the commandment which we have of it ; for so the same beloved disciple assureth vs , This commandm●● 〈◊〉 have from ●●d , tha● who loveth God , loveth also his ●rother , and againe ; he that hath my commandments , and keepeth them , he it is that loveth me . II. VVe must therfore love our neighbour , even before he loves vs , and when he gives vs no occasion to love him , but rather occasion of hatred , by his ●hvvart demeanour tovvards vs , or ill cariage tovvards God. Againe , we must never be weary of loving him , or of doing good vnto him , or for him ; we must with greate patience , and longanimitie beare his dayly , and continuall imperfections , and offenses ; neither wondering , nor impatiently grudging at his often falling , or hard measure● nor pusillanimously sitting dovvne , thinking hovv to fly , and retire from such companie to others , with whom we imagin we shall have no such troble ; but imitating the charitie of God , and patience of Christ , and saying with S. Augustine , if the vessels of flesh be narrovv , let the bounds of charitie be enlarged , that is , let men be infirme , and troblesome and synfull , hard to be ruled , harder to accommodate themselves to my disposition , or concei●e ▪ it is the nature of flesh and blood to be so , my charit●● shall not be so scant , as not to out-reach all this , and persever to the end in bearing , that so I may fullfill the lavv of Christ , and imitate his love . III. O love of my God more strong then death ! for death could never have overtaken my God , vnlesse love had yealded him into his hands : This brought my deere Saviour to the death-bed of the crosse , and did not suffer him to come dovvne from it , for any of the vpbrayding-scoffs with which the Ievves did taunt him , nor for any weaker motive which humane frayletie might have suggested , nor for any fayre seeming reason which worldly wisdome might have invented , but being stretched vpon it to the vtmost , as he had began to love vs from the beginning of his , not only mortall , but immortall life , so h● resolved to yeald vp his last breath and blessed Ghost for vs , that this his ●ying for our sake might be a most evident testimonie of his never dying love , seeing he choose rather to leave this life , then to forgo our love O that my hart and soule were w●oly absorpt in this thy eternall love ! that I might dye by thy love , who didst die for the love of me , and die rather then relent in the least point of love tovvards thee , or tovvards my neighbour for thee . Amen . The latitude , or Vniversalitie of the love of God. I. THe latitude of the charitie of God , is the Vniversalitie of his love , extending itself to all in generall , and to every one in particular . He will have all men to be saved ( sayth the Apostle ) and to come to the knowledge of the truth ; and the beloved disciple , he inlighteneth every man that cometh into this world . Therfore when he had created man , he added his commandments , and precep●s , that if he would keepe his commandments they should keepe him . Therfore he punisheth synners in this life by peeces , puting them in mind of that in which they have offended , that leaving thier malice , they may beleeve in thee , ô Lord : Therfore he picked out a choosen people , to shevv his wonderous povvre more signally to all the world by them , that hearing all his precepts , they should say , behold a wise , and vnderstanding people , a greate nation Therfore he came himself , and tooke flesh vpon him , to satisfie for the synnes of everre one of vs , and to give vs example of obedience to the lavv of God , which he came to promulgate ; and aftervvards sent his Apostles , and thier successours into the whole world ▪ with commandment to preach the Ghospell to every creature , testifying that with the like assistance he will be with us to the end of the world . II. To this vniversalitie belongeth the sweetnes of the lavv of Grace , and the easynes by which we may come to the remission of our synns , and to saluation : for what ceremonie could be instituted more easy then that of baptisme ? VVhat means of remissiō of synns aftervvards committed , more indulgent then that of private confession● For whatever people ill disposed may think of it , if an earthly Prince had appointed such a way of pardon for crimes committed , who would not runn vnto it ? And this not once , or tvvice , but ten thousand thousand times to be had ; and in fine as oft as we shall have offended , and when ever we will have recourse vnto it , after never so long delayes or relapses . VVhat shall I say of the helps internall ? by remorse , and inspiration , and externall , by exhortation , and example ; of which in the Church of God there is continuall succession and abundance : what of the presence of our blessed Saviour in the Sacrament ? continually as it were wayting vpon vs , and by it inviting vs. and puting vs in mind of our duty tovvards him : That he would be in every Countrey Church attending vs , is no small token of his vniversall love tovvards vs , refusing no body neither rich , nor poore , nor lame , nor blind , nor the most noylomest creature that we can imagin . Come to me allyee that labour , and are burdened , and I will refresh yee . III. That he refuseth no synner though never so greate , is particularly to be pondered , as a signe of the v●niversalitie of his love ; of which , though we see dayly example , the Apostle testifyeth it in himself , extolling this grace , and giving speciall thanks , that though before he was a blasphemer , and a persecutour , and contumelious in his thoughts , and speeches tovvards Christ our Saviour , yet he received mercy . Ponder the hardnes which naturally we find among men to forgive offenses , and compare it with what we experience in God , and be confounded at thy ingratitude ; have recourse to his mercyes ; inlarge thy ha●t in hope , and confidēce ; and give not way to thoughts of diffidence : for if thy synns be as scarlet , they shall be whitened as snow , and if they be as red as crimson , they shall be white like wooll . He gave vnto Salomon latitude of hart as the sand which is on the sea shore , but what is this compared with the largenes of thy mercyes , my God , ready to forgive more offenses then there be sands on the shore , and to receive into thy armes more offenders then the whole world is capable of . One drop of thy pretious blood was capable to satisfie for millions of worlds ; what a sea ▪ then of mercyes hath all humane kind offered vnto it by thee , my God , to plunge , and cleanse itself to the full ? O let me not be vngratefull ! Amen . The love of God towards vs is vniversal because to every one in particular . I. THis is testifyed vnto vs by the Apostle , when magnifying the grace received by Christ he sayth I live in the fayth of the Sonne of God , who loved me , and delivered himself for me . And is seconded by ovr Saviour to S. Gertrude , saying , Behold thou seest how for thy love , I did once hang vpon the Crosse , naked , contemptible , disjoynted in every member , and wounded in every part of my body ; and yet to this very day my ha●t is so sweetely affected towards thee by love , that if it were convenient for thy good , and that thou couldst not othervvise get to heaven , I would for thee alone suffer all that which I suffered then for the whole world , O my God! what am I in particular , that thou shouldest thus lovingly expresse thyself ? Or what doth my particular import thee , that thou shouldst be so tender of me ? O that I had the loves of all in particular to bestovv vpon thee who deservest all ! Blessed is he that vnderstandeth what it is to love Iesus , &c. II. That which our Saviour sayed to S. Bridget expresseth an other degree of latitude in this love ; for thus he is recorded to have spoken My love tovvards mankind is novv as greate , and as incomprehensible , as it was at the time of my passion : And if it were convenient that I should die as many deaths as there be damned soule● in hell , I would most willingly , and with the greatest love that may be , deliver my body to be tormented , and would suffer the same death and passion againe for ech soule in particular which I indured for all , This infinite charitie seemeth strange to men , who measure the perfections of God by thier ovvne imperfection : But the heavenly wisedome pronunced rightly of him ? Thou lo● vest all the things which are , and hatest nothing of that which thou hast made , neither hast thou ordayned , or made any thing hating it . In so much that the very damned soules are punished ( though excessively ) yet beneath the desert of synne ▪ and hovvever he be a rigorous judge , yet he desi●eth that in the later day he might find nothing to be punished ; for which end he gives vs day to repent to the very last ; and so many means to blot out synne , and the remaynders of it . III. To this end he reserved the blessed marks of his sacred wounds even in his glorifyed body , that we should ●●nd , as it were , so many gates layed open to his mercyes and that these might be a never dying memoriall of his pa●t and future love , both to vs , to excite vs , and to his heavenly Father , with our further words to plead for vs : for though neither he , nor his heavenly father , doe need incitements to love vs ; or remembrances , not being subject to forget , or to forgo thier ovvne loving natures , yet out of thier superabundant goodnes they would that these marks should be reserved , more efficatious to assvvage thier anger against synne , then could the rayne bovv be against a second diluge . O Blessed wounds , layed wide open for my sake ! it seemes by you that the divine soule of my Saviour had more love for me then the earthen vessell of his body could contayne : O that my soule were capable to receive the remaynder ! I did runne in the way of thy commandments when thou didst dilate my hart , sayed they holy Pro●het supply it with thy ardent affection ; stretch it to all thy commands that as there was nothing which thou refusedst for the love of me , so there may be nothing at which I may shrinke , which ought to be done , suffered for the love of thee . Amen . How we may imitate the vniversalitie of the love of God. I. PART . I. THe vniversalitie of the love of God may be imitated first , by loving and esteeming all that he loveth and esteemeth , and disesteeming and hating all that he disesteemeth and hateth : To which we must indeavour to attayne by continuall mortification ▪ and inure ourselves not to affect things which deserve not our affection , that is , all earthly things so farr as they have not connection with his service , vsing them meerely as instruments to doe him service , and othervvise wholy neglecting them , and making no account of them , nor giving them any place in our thoughts or affections : which is that to which the Apostle exhorteth vs by his example , allwayes bearing about in our body the mortification of Iesus , that the life also of Iesus may be manifested in our hodys . Hovv came it that some saynts were so perfect and so contemplative ? because they laboured to mortifie themselves alltogeather from all te●rene desires . II. How large accordingly this measure of love towards God was in the Apostle himself , and in divers other Saints . is apparent in thier lives , and writings ; and in some of them we find it expressed not with inke , but with the spirit of the living God , not written in tables of stone , but in the tables carnall of thier hart , and body ▪ such as may say with the same Apostle , from hence forth l●t no man be troblesome to me , ( that is let no man think he shall be able to take Christ from myhatt ) for I beare the marks of our Lord Iesus Christ in my body . In which kind S. Francis , founder of the Order of friars minors , might justly glorie in our Lord : for having expressed his love towards God in that strict povertie , and perfect renuntiation of all things , to the end to give himself by prayer , and good works wholy to God ; Our Saviour testifyed to the world that he was wholy his , printing the marks of his sacred passion in his hands , feete , and side , and as it were designing in his body that longitude , and latitude , and height , and deepth of love , which was long before ingraven in his soule ô blessed Sainct . &c. III. Blessed Mother Teresa of Iesus , for her exceeding love towards him , had a favour not farr inferiour , when the saw , and felt another Seraphim , digging in her hatt with a da●t of gold , to make way for the incomprehensible greatenes of the love of God towards her , and to inlarge her hatt that it might be more capable of love towards him . And S. Francis Xavier , late Apostle of lapan was also often seen and heard , when walking in the garden at home , or on his journies abroad , he inlarged his garments with both his hands , to give scope to the love which burned in his breast ; or by externall cold to suppress from outvvard shevv the internall fire with which he was excessively inflamed , often repearing those words . It is enough , O Lord , it is enough . IV. These blessed Saincts , and many more , had enough of that of which no body can ever have enovgh ; because though in effect they never had so much , but that they desired more , and evē then when they sayed they had ●nough , not content with what they had , they enlarged themselves to receive yet more ; which is a pregnant signe that indeed they had very much . VVe that feele not these inflamed desires , because we never were throughly possessed by love , and none but such cā ever feele thē not being able to inlarge our harts into such fervent affections , what can we doe lesse , then by attentive ponderation of his love , and thiers , and humble indeavour , try whether by often striking the steele of our consideration vpon our stony harts , we may at last beate-out some one sparke of of true love , which taking in the tinder of our affections , and blowne with the most svveete breath of the heavenly spirit , may increase into a greater , and never quenched fire of love . Amen . How we may imitate the Vniversalitie of the love of God. II. PART . I. AN other means of imitating the Vniversalitie of the love of God is by extēding it to the love of our Neighbour , in that measure as we see God doth to vs , and his Saints have done in imitation of him . God out of his meere goodnes , when we were not , gave vs our being and all the good which we have ; and though we deserve it not , continues his goodnes tovvards vs , making his sunn ( which he hath at command ) rise over good , and evill ▪ and rayning over just and injust ; which kind of love he requires we should beare towards others ; not considering what they deserve , but what is sitting for vs to doe , to the end to be like God in love tovvards them ; and therfore also it is sayed , the second commandmē is like the first , because it m●st have the conditio●s of the first , that is , as we love God with our whole ha●t , our whole soule , our whole vnderstanding , and our whole strength , so must we imploy all these wholy vpon our Neighbours good ; not loving him by halfs , or coldly , and remissely but with much heate of affection , solidly , constantly , couragiously , nobly ; not giving way to what ever opposeth it , and imbracing largely whatever may be for his advāage , ād prosecuting it with our whole strēgth ād forces II. This vniversitie requireth also that we extend our love ●o all sorts of people , to the poore as well as to the rich , to the infirme as well as to the strong ; and the more infirmities we discover in another , the more should we be inclined to assist him in imitation of our Saviour , who where iniquities did abound gave superabundance of his grace ; and of S. Paul , who out of the largenes of his hart sayed to the Cotinthians ( who gave him not the best satisfaction ) our mouth is open to you , O Corinthians ( for your 〈◊〉 instruction ) our hart is dilated : you are not streightened in ●● And againe to the same Corinthians ; when I was free from all , I made myself a servant of all , that I might gayne the more : To the weake I became weake , that I might gayne the weake ; to all men I became all things , that I might save all . III. In conformitie to this love , our good God hath not only set a part in his Church those of the Clergy ▪ to attend to the help of all sorts of people by administration of the holy Sacraments , and of his divne word , but hath instituted all sorts of religions , both of men , and women , that those might be houses of refuge for all sorts of humours ; and that at least by prayer and example others might be benefitted by the most retired : the obligation of which vocations is duly to be considered ▪ and specially of those who out of an vniversalitie of spirit professe themselves to be ready to assiste all nations , and confine themselves with in no bounds of countreyes , or persons , or pious imployments , by which they may any way advance the sal●ation of thier Neighbours , to the end that having once opened thier mouth , and hart to God in this vniversalitie , they doe not aftervvards relent , ād our of pusillanimitie , or self love , streighten the boūds which they have once promised should be none at all . IV. O blessed Apostl ▪ who couldst say , I most gladly will bestow , and will myself more over be bestowed for your soules though loving more , I am loved lesse . How well didst thou Follow the example given thee by thy Saviour who bestowed vpon vs all that which we have , and himself moreover , in ●o large and loving a manner , as to man is incomprehensible , and is so slenderly rewarded by vs : labour , and miserie , and much watching , hunger , and 〈◊〉 , and much fasting , cold , and nakednes , could not streighten thy love , not whatsoever danger of thy life ; be a means to inlarge this spirit in the harts of those who have dedicated themselves to the like imployments . The height of the charitie of our Lord. I. THe height of the charitie of God , and of our Saviour is the supetexcellencie of his love : for love being two fold , one by which we love because we doe or may receive benefit ; the other by which we I ove to benefit ; it is evident both that this second is the more excellent , and that the love of God ●ovvards vs could not have the imperfection which the first doth involue . Let vs love God , because God hath first loved vs sayth the beloved disciple ; which , considering before we were we could not love , is of itself apparent ; and considering to what end he loved vs , to wit to communicate himself to vs , first by sayth , then by cleere sight , and inioyment of his glorious self , we may take a scantling according to our weake apprehension , or dull affection , of the excellencie of his love tovvards vs ; seeing nothing can be more eycellent then to see , and injoy God. All that we see or heare of in the world was created for our benefit , yet all that is nothing compared to one minute of time , what then to an eternitie of injoying God ? O if thou hadst seen the eternall crownes of saincts , with how much glorie they now exult who were contemptible and not thought worthy to live . &c. II. A second degree of excellencie of the love of God is , that which the Apostle doth reflect on , and with reason doth dilate himself vpon it , to wit , that not only when we were nothing , but when we were synners , when we were enimies , when we were weake , and infirme , full of vlcers and sores , he loved vs , and was beneficiall vnto vs ; when we deserved his hatred , he did not only not execute it to the full vpon vs ) as we miserable creatures are wont to doe vpon one another ) but spared vs , had compassion on vs , releeved vs. God commendeth his charitie towards vs , in that when we were yet synners Christ dyed for vs : This is charitie which surpasseth all knowledge and all conceite of man ; for as the same Apostle discourseth . A body can scarce be willing to di● when of necessitie he must , or when by justice he is condemned , perhaps for a good cause , or for defence of that which is right a body may dare to die , but for his enimie , for one that taketh away his good name , and as much as is in him , his life , who is there that would thinke of offering himself to die ? O my God , in this thou shewest thyself to be God , that is , all goodnes , and all love ; give me grace to love thee at least for this thy love , and die , that I may not die by syn . III. Yet a third excellencie is to be reflected on , which the same Apostle suggesteth , to wit , that God did not spare his owne Sonne , but delivered him for vs all . In the infinite treasure of his divine knowledge and goodnes , there could not but appear● divers means to expresse his love , and exercise his mercy towards vs , yet this offering itself as the most convenient in all respects , he did not spare it , though the most pretious jewell of his heavenly Cabinet , the neerest and deerest treasure of his divine breast , but gave it for vs ; and who are we ? You are bought with a greate price , it is reason we should glorifie , and beare God , not in our minds only , but in our body also , in our harts , in our tendrest affections , and let nothing have place , where nothing can be spared from him , who sparing not his owne Sonne gave vs all things with him , and in him more then all : what can the world give thee with our Iesus ? He that findeth Iesus findeth a greate transure . Th. a K. l. 2. c. 8. n. 2. How we are to imitate the superexcellencie of the love of God. I. PART . I. TO love God to benefit him more thē allready injoyeth , is impossible ; we may notwithstanding comply with the excellencie of his love , by wishing him all the good which he hath , and being 〈◊〉 glad that he is as he is ; which is the part of a frend to an other frend , that is superiour to him : And we may dilate our thoughts , and affections of this nature congratulating him his Eternitie , his Immen●itie , his Omnipotencie , his Bountie , his perfection in all kinds , and professing ourselves to be hartily glad that he is so . This is the expression which the Seraphims doe make who assist before the throne of God , covering thier feete , as short in conceiving or affecting so greate perfections , but yet stirring vp one another to prayses , such as they are able , repeating , Holy , Holy , Holy , is the Lord God of Hosts , full is heaven and earth of thy Majestie . II. To this Kind of love belongs the desire that all the world should know him , and serve him ; and the sorrow that he is offended , and that we are so short of vnderstanding what he is , and of loving him as he deserves : let vs therfore say with the VViseman , Glorifying him so much as you can , be will yet exceed ▪ and wonderfull is his magnificence , Blessing him , exalt him so much as you can , for he is greater then all prayse . Exal●ing him put forth all your strength , be not wearied , for you shall not comprehend him ▪ Many things are hidden greater then these for we have seen few of his works . To this also belongs the desire of even being with God in Prayer , and in other services belonging to him ; not for the benefit which comes to vs by it , though it be greate , but because he deserves to be continually attended and served ; which was the ground vpon which our Saviour retired himself so often to Prayer , and spent whole nights in it , and when he was but twelue yeares old , answered his Mother ; did you not know that I must be about those things which are my Fathers ? And it hath been the drift of those saincts who have practised the retayning of the presence of God continually in thier thoughts ; doing whatever they doe as in his sight , with affections to please him in what they can ; that is , ever to doe his will in all things ; endeavoring to imitate our Saviour in that which he sayed ; He that sent me is with me , and hath not left me alone , because the things that please him I doe allwayes ; say therfore which the wiseman . Entring into my house ( that is into the Closet of my hart , and secretest retyrement ) I will rest with him , for in the conversation with him there is no bitternes , nor tediousnes in living with him , but joy and gladnes . Say with the Psalmist , one thing ( aboue all others ) have I asked of our Lord , this will I againe , and againe seeke after ▪ that I may dwell in the house of our Lord all the dax●● of my life , that I may behold the pleasure , the delight , the sweetnes , the beauty , of my God. Blessed sisters Martha , and Mari● , the one diligent in serving our Saviour , the other attentive to heare his words both happy in his loving presence ; who can expresse the delight , and benefit which you reaped by so desirefull a conversation ? for if by conversing with men we come to knovv them , why should we not by conversing with God increase in his knovvledge , and consequently in his love ; for in him there is no danger of discovering imperfection , as too too often it happeneth in men . How we are to imitate the height of the love of God. II. PART . I. OVr Saviour vpon his parting with his disciples , before his passion gave them command to love one another , and styled it , anew commandment , because thier love was to have the ex●●llencies of his love . I give you a new commandment , that you love one another , as I have loved you : VVe must therfore love our neighbour , before he love vs ( as hath been sayed ) yea though it were impossible for him to love vs ; we must love him though he be vngratefull , vnthankfull , mali●ious tovvards vs : we must love him though never so poore , and vnable ever to requite our love ; and this not in words only , or bare affection , but with reall deeds and services , according to our abilitie , and ready for more then our abilitie seems able to reach vnto ▪ and as the Apostle adviseth , we must not be overcome by any evill ●urne , but overcome evill with good ; heaping coles of charitie vpon his head , vnquencheable by whatever misdesert . II. If we cast our eyes vpon our Saviour we shall moreover see that he was so farre from sparing himself in any thing for vs , that he debarred his humane nature from that happines which was from the first instant of his conception due vnto it ▪ to the end to suffer for our sakes : what is it then for vs to barr ourselves of the contentments of this world for the service of our neighbour ? S. Ignatius Founder of the Societie of Iesus left a president in this nature , above the ordinarie strayne : for discoursing of an offer which might be made of dying presently , and going directly to heaven to inioy God for ever or of staying still in this world to doe him more service in the way in which he was , he sayed , that of the tvvo , he would choose to stay , though vncertain as he was of ●aluation , if he might be sure to doe God any whit the more service , not doubting but God would have care he should not peri●h . Here certaynly self love was not called to counsell , nor slothfull pusillanimitie ; but perfect love , and a true value of that which God deserveth at our hands , had taken full possession of that vertuous and loving ha●t , causing him to prefert the service of God before whatever concerned himself , though never so important . III. The like doth happen in other saints , who are so wholy absorpt in the desire and indeavour of helping thier neighbour for God , that they wholy forget themselves , and live and labour as if they had not bodyes as other men , or as if the common infirmities did not worke vpon them ; such was S. Francis Xavier who passed neither for heate , nor cold , nor fayre nor foule weather , nor stormes at sea , nor dangers at land , but all was sweete vnto him , through the vehemency and sweetnes of his love ▪ in so much that he rather desired more and more to suffer , that he might be more conformable to his Saviour who had suffered for him . IV. O love which in my Saviour we●t more strong then death ; place thyself as a soale , or marke vpon my hart that beholding thee , I may never forget my dutie to God , and to my neighbour for God : place thyself as a badg● vpon my arme , that all my works may carry a resemblanc● of his love . O that thou wert in me as strong as death , which overcometh all things , high and lovv , rich and poore , mightie and infirme , beautifull and hard favoured , noble and ignoble ! O that thou wert as fast holding as the very gate of Hell , which keepeth its prisoners eternally captive : Happy were this eternall captivitie for me : for though to those who measure all things by sense , and ●emporall contentment , it would seeme hard indeed to be so toyled , as the saints of God have been , and a kind of Hell vnto them ; for those who knovv what it is to love and serve God , it is a sweete captivitie , and the harder we are held by love , the easyer we shall beare the burdens of this life ; for even in this it is most true , that nothing is hard to him that loveth . The depth of the love of God. I. PART . I. THe depth of the love of God. appeareth first in that when he had choosen to save vs by means of his eternall Sonne , being made man for our sake , and the life of that man might have been ordered severall wayes for our benefit , he choose the most abiect way of living , and the most paynefull ▪ and ignominious way of dying ; to be born of poore parents , in an obscure cottage , persecuted from his cradle , and in the height of his preaching to be circumvented , condemned as blasphemer , whipped and scourged as a slave , crovvned in scorne as an vsurper , and crucified betvvixt tvvo theeves as a notorious malefactour . This to the Iewes , who expected thier messias to be glorious in a worldly way , was a scandall , and by the Gentills , and worldly wise , to this day , is accounted folly . The sensuall man , ( sayth the Apostle ) perceiveth not the things which are of the spirit of God ; for its foolishnes to him , and be cannot vnderstand , because it is spiritually to be examined . II. The depth of his love appeareth secondly , in the vnsearcheablenes of it , in that having vouchsafed to be the scorne of men , and outcast of people for our sakes , and suffered death for vs , and the death of the crosse , he would notwithstanding that the finall effect and fruite of all his paynes ( our eternall saluation ) should depend vpon our correspondence with his graces , and consequently that his infinite merit should be , in a manner , in greate part lost , by our vntovvardnes , or at least hazarded ; which as on the one side , to those who indeavour to make vse of his love , it is a greate incitement to love him the more , who for the fruite in a fevv would suffer , and taketh from all men all occasion of despayre ; so on the other side , by reason of our weakenes , it doth necessitate vs not to presume , but to live in feare for the time of our seiourne , and to labour by good works to make sure our vocation , and Election . VVhich designe of his we must everence , and lovingly submiting to his divine ordination , industriate ourselves to concurr the more diligently with it , and with his love tovvards vs in it . III. The depth of his love appeareth , in the extraordinarie vocations of some , and graces extraordinarie bestovved vpon persons oftimes in which we cannot only not discover any merit , but rather much demerit , and desert of the contrarie ; of whom that saying of God , and of the Apostle comes to be verifyed , I will have mercy on whom I have mercy , and I will shew mercy to whom I will shew it . And with good reason ; for he is Lord of his gifts , and free to give of them more or lesse to whom , and when he will : So that as we may admire , and must reioyce , and not envy when he doth bestovv them , so we must not grudge when and where he doth not bestow them ; but attend that our eye become not naught , because he is good , as our Saviour himself once answered . IV. O my God! give me grace so to consider this thy love , that I may increase in love tovvards thee ; give me grace that by measuring this thy greatenes , I may grovv greater in thy favour , and by reaching to thy height wax higher in thy sight , and by diving into the bottomles depth of thy infinite charitie sink deeper into thy love , that being wholy absorpt in it , I may ever find myself wholy drovvned in thee , my God , my love ▪ Amen . The depth of the love of God. II. PART . I. FInally , in this matter of the love of God it will be profitable to reflect with a devout personage of this age . I. First that it was not possible for God to create man after a heigher modell , then according to the image and similitude of God. 2. It was not possible to create him for a heigher end , then the cleere vision , and fruition of God. 3. It was not possible to give him a greater Gift , then God himself , and all creatures . 4. It was not possible to give him a heigher , or more noble imployment then to serve God , and in some sort to serve himself of God , to de●●●e in a manner himself and others . 5. It was not possile to give him a more perfect Guide in his pilgrimage , then our Saviour , and the holy Ghost . 6. It was not possible to feed him with more choyce sustenance , then the body , and blood , and divinitie of our blessed Saviour . 7. It was not possible to expresse a greater esteeme of man then , by shedding his blood for him . 8. It was not possible to give him a greater motive to abhorre synne , then that God dyed to abolish it . 9. It was not possible to give a greater ground never to despayre , then by constituting himself his Advocate . 10. It was not possibble to inable synfull man to co●rrespond to these and other his benefits but by giving him the merits of Christ , dignified infinitely in his divine person , by which we satisfie to the full for our offenses , and gayne a proportion in our good works to the rewards promised . II. O infinite goodnes ! O immense charitie ! O love imcomparable ! Where shall I find , either conceptions , or words , or strength to expresse the least part of my greate obligation to thy love ? ●hat hart can love thee enough ? 〈◊〉 tongue prayse thee ? VVhat forces serve thee , as thou deservest ? Help me yee blessed Angels , and saints of heaven : Assiste me all yee orea●utes of my loving God : O that I had so many tongues to prayse him , so many harts to love him ! I knovv not what to say , but with hart confounded , and blushing countenance , to offer my love and service , such as it is , conioyned with his , because he is so pleased , and begge of him that he will please himself with it and with his ovvne merits ( for otherwise whatever I can offer is nothing ) and that all creatures in whom he is most pleased , will incessantly prays● him , and glorifie him . Amen . The coming of the holy Ghost vpon the Apostles in firie tongues . I. PART . I. OVr Saviour vpon his Ascension had willed the Apostles to remayne in Hierusalem , till they should be indu●d with power from above , which they observed carefully , persevering together in prayer , with our blessed Lady and others ; when behold the tenth day ●arely in the morning there was suddenly heard a sound from heaven , as of a mightie wind , and it filled the whole house , where they were sitting : and there appe●●ed to them parted tongues , as it were of ●ire , and it sat vpon every one of them , and they were all filled with the holy Ghost , and began to speake with divers tongues , as the holy Ghost gave them to speake . Prayer , and obedience , and agreement together , were dispositions novv ▪ as well as afterwards effects of the holy Ghost . He came suddenly vpon them , to teach vs perseverance in our devout imployments ; for we know not at what houre our Lord will come ; in prayer , or reading , or charitable action ; the wind was a token of dispersing the Cloudes of ignorance , and deceite , to which we are subiect with out the assistance of the holy Ghost ▪ and no wonder that is was a strong wind , considering hovv closse the fallaci●s of the world doe stick vnto vs , and hovv they are apt to possesse themselves of every corner of our house . that is of soule and body . The parted tongues as of fire signified the spirituall flame , and fervour infused into thier harts , and was then to manifest itself by thier tongues , publikly and privately to be imployed in the prayses of our Saviour , and of his law , according as the holy Ghost gave to every one . Begge of him every one of these his gifts and dispose thyself to receive them . II. Consider that though the wind and firy tongues were figures of the inward operation , yet the gift this day communicated was not only the proportionable effects wrought by the holy Ghost but the very person of the holy Ghost communicated vnto them and vs , working these effects . And as in the Incarnation of our Saviour the holy Ghost in person overshaddowed our blessed Lady , so here he descended vpon the Apostles , and the rest there gathered together , though in such different measure as he thought good to communicate himself : where we have cause to admire and adore the goodnes of God , who would imploy his owne person in our service , however in a different way from that of our Saviour . Veni Sancte Spiritus &c. III. Reflect vpon the particular attributes of the holy Ghost , that he is a comforter , the spirit of truth , the light of our harts , spirituall vnction , and doth not speake of himself , but what he hath heard ; and enlarge thyself in affections towards him , comformable to his properties , that thou mayest be partaker of his gifts , and honoured with his sacred presence . Vene creator Spiritus &c. The coming of the holy Ghost . II. PART . I. ANd there were dwelling in Hierusalem Iewes , devout men , of every nation that is under heaven ; and when this voyce was heard a multitude assembled , and was astonished , because every one heard them speake in his owne tongue , And they were all amazed , saying , what meaneth this ? Others deriding sayed , these men are full of new wine , The impulsions of the holy Ghost are severall ; some times more gentle , some times more strong : Here it concerned the whole future Church of Christ , and the taking away the false aspersion layed vpon him by the Iewes in his death vpon the crosse , and the giving a happy rise to the Ghospell ; therfore it imported that a multitude should be assembled to receive the gladsome tidings , and to receive it in this extraordinarie way , with admiration , and astonishment , which should make them attentive , and dispose them to imbrace the truth ; and yet we see a means so forcible did not worke in all the like effect : by which we are admonished to have an eye over ourselves both to dispose ourselves towards the receiving of Gods graces , and not to be forward to construe to the worst that which we doe not fully vnderstand , or is not to our humour and to reverence things which are above our capacitie . II. But Peeter standing with the eleven , lifted up his voyce and spake to them ; these are not drunk , as you suppose , seeing it is the third houre of the day : But this is that which was spoken by the prophet Ioel : It shall be in the last dayes , of my spirit I will poure out upon all flesh and every one who calleth vpon the name of our Lord shall be saved . Two prerogatives of the law of grace are signified vnto vs ; first that it is not confined to one nation , as in the law of Moyses were the promises of the Messias , but to all nations of the world the benefit of saluation by Christ is proclaymed , and whoever calleth vpon his name with lively sayth , working by charitie , shall be saved . Secondly that the graces of the law of Christ are not scarce , but abundant , and plentifully poured forth vpon all sorts of people , to enable every one to correspond with his calling in whatever state he liveth . Be gratfull to God for these benefits , and apply thyself diligently to make vse of them . III. And hearing these things they were sory at hart , and sayed to Peeter and to the rest of the Apostles , what shall we doe ? And Peeter sayed to them , doe penance , and be every one of you baptized in the name of Iesus Christ , for remission of your synns , and yee shall receive the gift of the holy Ghost ; and there were baptized that day about three thousand . We have reason to congratulate the Apostles these first fruits and to be thankfull to our Saviou● , and his blessed spiri● , that they have been propagated to our dayes , with so much increase ; and to observe the means by which the benefit of Christ his sufferings are to be applyed to vs , to wit by vse of th● Sacraments after baptisme , and by dayly examen of what we are further to doe tovvards the fullfilling of his commandments , and hovv we comply with them ; for so it is further sayed of the nevv converted . They were persevering in the doctrin● of the Apostles , and in the communication of breaking of bread , and prayers . Fruits of the holy Ghost in the first Christians . I. THey were persevering in the doctrine of the Apostles : VVhere we may observe the respect which they bare to thier teachers , the submission of thier vnderstanding to the mysteries of ●ayth above the reach of humane wit , thier constancy and peace of mind in the directions which they had received , to all which they were incouraged by the miracles dayly wrought by the Apostles ; and by the same we have reason to this day to be confirmed in that which we beleeve as received from them . II. They continued also in the communication of breaking of bread and in prayer . It is a speciall fruite of the holy Ghost , and a signe of his presence , to have a pious affection and inclination to prayer , and to the devout vse of the Sacraments , and a due esteeme of them : for if no man can say , Lord Iesus , but by the grace of the holy Ghost , as the Apostle testifyeth , much lesse can we continue calling devoutly vpon him , but by his speciall assistance , observing constantly our appointed houres , and times for it ; and so much the more because it conduceth much to the worthy receiving of our Saviour in the blessed Sacrament , and to the due interaynement of him after we have received : besids the performance of that which our Saviour taught , it behoveth allway to pray and not to faynt in it . III. A third fruite was a greate contempt of humane things , and of worldly wealth , together with greate confidence in God tovvards thier reliefe ; and resolution to suffer for his sake who had suffered so much for vs ; for it is sayed of them that all that beleeved were together , and had all things common , thier possessions and substance they sold , and divided them to all according as every one had need : Not that every one was bound to doe so , for S. Peeter sayed to Ananias ( who had made a shevv to quit all , and fraudulently deayned part of his goods ) remayning did it not remayne to thee , and being sold was it not in thy power ? thou hast not lyed to men , but to God. But the perfection of the doctrine of Christ tending to this heigh contempt of all things , the better to serve him , very many did imbrace that course ; in so much that it was apparently the fruite of the holy Ghost , and the primitive spirit so to doe . IV. A fourth fruite was ●nitie , and peace , and agreement among themselves ; they were dayly continuing with one accord in the Temple , and breaking bread from house to house , they tooke thier meate with ioy , and simplicitie of hart , Praysing God , and having grace with all the people ; and our Lord increased them that should be saved dayly together . So that in thier spirituall , and temporall actions there was no disagreement , but peace , and ioy , with out deceite ; and thier conversation was much to the glorie of God , and to thier ovvne benefit , and the benefit also of others , who by the good example which they gave were invited , and incouraged to follovv the like course , and to imbrace the fayth of Christ , wherin otherwise there were points enough , both for beleefe and practise , which might have averted them . Prayse God for all , and have confidence in him . &c. The Mysterie Of the Mysterie of the most Blessed Trinitie . I. A Principall effect of the coming of our Saviour into this world was the declaration of the Mysterie of the most Blessed Trinitie , hidden even from the Iewes though the chosen people of God , and not mentioned but in very darke , and hidden resemblances . But our Saviour did openly proclayme it , specially after his resurrection , commanding his Apostles to baptize all nations , in the name of the Father , and of the Sonne , and of the Holy Ghost , as three persons equall in all things , and one in name , that is , in povver , auctoritie , and essence : wherin we have cause to admire , and adore the force of the light of the holy Ghospell , by which our Saviour intending to abolish the beleefe , and worship of many Gods ( brought in by the craft of the divel working vpon mens corrupt affections and desires ) established the beleefe of one true God , yet so that they should beleeve in that one essence three persons , equall to one another , though vnder Appellations which , according to our meane expression , might signifie inequalitie ; it being impossible for vs to conceive the divinitie cleerely as it is . ●ayth therfore must supply that which reason cannot comprehend , and with reverence submit to what our vnderstanding cannot reach . Adoring equally in three and one , the Omnipotencie , Eternitie , infinite knowledge , and goodnes , and all Perfection , the Immensitie , the Immutabilitie , the Beautie , the sanctitie of God , contayning all , and more then we can imagin by the help or comparison of all creatures , and all most perfectly , and with out multiplicitie in one . II. Adore the Father , as the incomprehensible source of the divinitie with out beginning , and of all things created in time , when he thought fit to give them a beginning . Adore the Sonne , who being equall to the Father , vouchsafed for our sakes to take vpon him our humane nature , to instruct vs by word , and example , and by his sacred blood shed vpon the crosse to wash avvay our synns and open vs avvay to the eternall inioying of God by perseverance in his commandments . Adore the Holy Ghost , as the mutuall , and recip●ocall love of the Father , and Sonne , the Auctour of our love tovvards God , the cause of our adoption by his grace infused , and by himself , inhabiting in our soules ; the spirit of truth , which leadeth vs into all truth , and by his heavenly lights disperseth the clouds of darknes , and facilitates our way to heaven by his heavenly vnction . III. Adore all three in one ; one in nature , one by consent , one in operation . Begge of him that we may be one with him , by submission to him , and to his blessed will ; one by constant fayth ; one by never decaying love ; one by operation ; esteeming ourselves in all our wo●ks as instruments of his divine p●wre , and goodnes , and so disposing ourselves in thought , and action that we may not differ from him in the least , which he of his goodnes grant ▪ Amen . The obligation which we haveto love God. I. PART . I. SO soone as Moyses had declared to the people of ●srael that God was one , he instantly inferres the commandment of loving him . Heare Israel our Lord God is one Lord. Thou shalt love thy Lord God wi●h thy whole hart &c. And our Saviour in his answer to the lawyer tells vs , it is the gre●test , and the first commandement ▪ and with reason ought we to think so , and accordingly apply ourselves to love him . For as we were worse then beasts , if we did not love those who are beneficiall to vs , much more if welove not God , from whom we have absolutely all that we have . The law therfore of nature doth impose this vpon vs so soone as we come into the world ; vpon which account S. Thomas , and other divinc● doe hold it a greate offense , if so soone as we come to the vse of reason in our Childhood , we doe not turne ou●●arts to God , with loving acknowledgment that he is ou● creatour , and Lord. And the holy Text infinuates as much , presently after the commandment saying . And these words which I command thee this day shall be in thy hart , and ●ho● shalt 〈◊〉 them thy Children , to wit , that they may knovv thier duty in time . II. It is also the first commandment , in dignitie , and excellency ; for it hath the highest obiect that can be , to wit , God ; and the noblest way of service , to wit , for love , not for feare of punishment , o● hope of reward ; but riseth vpon consideration of his greate excellencie With in himself , and greate goodnes tovvards vs. And besides , it gives vs the greatest excellency that we can attayne vnto in this world , and prepareth farre greater in the world to come : for as by loving base things , we become base , and contemptible ; so by loving God , and other things , as they belong to God , we become ●ono●rable in the ●ight of God and men : and there can be no greater honour , and excellency imagined , then that to which those have risen who have loved God in perfection . I●I . It was like wise first in the intention of the lavvgive●s ▪ all other commands and directions , and indeed all the works and wonders of God , which he hath shevved vs , tending finally and properly to this that in thought word , and deed we should expresse our love to him , for how could any thing subsist , if it had not been thy will ? or been preserved , if not called by thee ? Thou sparest all , because they are thyne , ●o Lord , who lovest soules . As he therfore did , and doth all things out of love , so is it expected from vs that all should proceed from love ; and further more as in the naturall love of one an other , we must not only not shew aversion from the thing which our srend doth ( not synfully ) love , but even observe his wayes of proceeding ; much more ought we to love that which God loves , and commands , because we love him , and he loves vs ; for which reason the Apostle sayth . The fullnes of the law is love , even of our neighbour , because we love him for God. IV. It is the greatest command , because most necessarie of all other precepts , as with out which no other i● thoroughly avaylable , or ●●●ly commendable : Fo● the feare of God is but an introduction to love , and some way or other must be perfected into some degree of love , els it will fall of the effect we desire ; and how many things doth the Apostle reckon which are nothing with our Charitie ? If I have the tongues of Angels , if Prophecie , if Fayth if knowledge , if I give my goods to the poore , if my body to the fire , and have not Charitie , it avayleth me nothing . On the other side , it doth set an inestimable price vpon the least of our actions , when ever they are done for the love of God : so that with out it , all , with it nothing is lost . V. Finally it is greatest , because it is the most lasting , and worketh greatest , and most lasting effects . Charite never fayleth ; Faith instructs ; hope rayseth our mind to he●venly things : Charitie vnites vs to God , and makes vs one spirit with him , And as in nature , so in grace , love breakes through all difficulties ; and accordingly we may see the efficacy of it in the Apostles , and Apostolicall men , in the Martyrs , and Confessours , E●emites , and Virgins , by things done and suffered beyond all compasse of other consideration then of love . Our Obligation to love God. II. PART . I. VVE may love those things which we have nor seen with our eyes , we cannot love that which doe not some way know : we know God by Fayth , by discourse , or contemplation , and by fruition , or injoying him . The readyest and easyest way is by Faith , as we may discover by the difficultie which the greatest wits of the world anciently had with out Fayth to know there was a God , one , eternall , Omnipotent , all seeing , all disposing . Therfore we must both thank God for the light of Faith , and often exercise acts therof submitting all contrarie suggestions vnto it . This kind of knowledge was delivered first from hand to hand by our forefathers to thier Children successively ; then renewed in the old law by God appearing pearing to Moyses , and the children of Israël ; lastly by the sonne of God himself our Saviour , coming into this world●● confirming by signes and miracles both the being of one God , and that himself was sent to establish his law in the harts of men , and to vnfold and perfect all that which formerly was delivered , and practised in figure of what was to come . The record wherof is holy Scripture , and Tradition ; both which concurring are a proofe so invincible that vnder heaven there is not any more forcible . II. We may confirme this knowledge by discourse , and contemplation ; as for example ; finding nothing to be in this world which hath not some cause , or many causes concurring to its being , we begin to think there can be nothing which hath not some cause wherby it begins , and yet in all absolutely it cannot be so , and consequently there must be a first cause , caused by nothing els , and that is God , Then the order , and government of the world , and seasons of the yeare shewes there is some greate thing that governeth it ; as order among men cannot be without a directour ; and the like . We must not think notwithstanding that we can comprehend his Essence , or his attributes , which are in him one single Essence ; but by admiring them , and adoring them , and acknowledging our owne weakenes to decipher them , we shall come to vnderstand more of him : for if we know allmost nothing of these inferiour things , but the outward appearance of them , and cannot dive into the substance , and essence of them , though we see them , and touch them , how shall we be able to comprehend the least attribute of God , in whom nothing is not infini●e . III. Perfect inioying of God is not the state of this life , neither can any creature even in any life come vnto it , but by the speciall grace of God , vouchsafing to communicate himself ; yet in some measure , through his grace●● we may even in this life inioy him , and so increase also in his knowledge , by beleeving him to be , as he is , allwayes present with vs , and that there is not a place , or creature , in which he is not , giving it life , and motion and subsistence ; and consequently loving him for this continual , and loving assistance , and ioying in it : for as by continual conversation with men we come to knovv them , so God is also knowne by looking vpon him ; and because all that is in him , or proceeds from him , is good , there cannot but be insinite cause of loving him , with out any cause at all of distast ; which can hardly ever be among men . Blessing him therfore ; exalt him so much as you can , for he is greater then all prayse , Exalting him , put forth all your strength , be not wearied , for you shall not comprehend him . Our obligation to love God. III. PART . I. THou shalt love thy lord God. By how many titles is he Lord ? First he is God. 2 , Creatour . 3. Conserver , 4. Prince over all the kings of the earth , 5. Redeemer , 6. Sanctifyer , 7. Judge , 8. Rewarder . And even those qualities which naturally are awefull , are not in him without motives of love , for though he be judge , he is also our Advocate , and our Father ; and though he be so greate a Prince he ha●h particular care of vs all , and doth nothing injustly . III. How many wayes is he thyne ? As Creatour , and Conserver , and Prince he gives himself in all creatures which are all for our vse , and in them , and with them he is continually serving vs. As Redeemer , and Sanctifyer , he gives vs againe himself , and as the Apostle argues , He that spared not his owne Sonne , but delivered him for vs all , how hath he not also given us all with him ? Finally as Rewarder , he gives himself eternally , and in so compleat a manner , that nothing can be mote desired . III. What is there in the world among the things which either we accou●t , or desire to be ours , which are more ours , or more to be desired , then God ▪ Honour , Pleasure , Wealth , Quiet , Power , Frends , in the world are all short , superficiall , transitorie ; short , because they satisfie but part of our desire ; superficiall , because they are ●ore outward , then inward 〈◊〉 our mind ; transitorie , because soone lost , and oftimes so soone as we think we have them ; All things which are desired cannot come in comparison , sayth the VViseman : If all things fall short , certaynly every thing in particular is much shorter ; and who in the world hath all but he that loveth God , who is all in all ? And againe , if honour be to be desired , the greater honour is more to be desired , and so of wealth , and pleasure ; which greatnes nothing vnder God can clayme . IV. As therfore by naturall obligation , be thou also by thy owne choyce wholy his ; acknowledging thy subjection to him , and doing him due homage , by observing all his commands , and follovving his counsels , and flying all things which may breed a distance . Let thy tongue attend vpon his prayses , thy eares harked vnto his inspirations ; thy eyes behold his wonderous works , thy feete be ready to go vpon his errands , thy hands to labour in his affayres , and thy hart be wholy his . &c. Our Obligation to love God. IV. PART . I. THou shalt love thy Lord , thy God , with thy whole hart ; when he sayth with thy whole hart , he leaveth no part of thy life vacant , no place to be given to any other love ▪ Secondly love him with thy whole hart , that is , with much heate and affection ; not coldly , and remisly . Thirdly with thy whole hart ; that is solidly , constantly , vndantedly ; not giving way to whatever opposeth , and bearing whatever crosseth , and going through whatever concerneth the divine love . Fourthly , with thy whole hart , that is , with a noble , and large hart , imbracing whatever may be for the advantage or will , and pleasure of God. II. Thou shalt love God with thy whole soul● . Desire conjunction with him , as the soule doth with the body , and be as loth to be separated : labour for dispositions fiting this conjunction : Have feeling of no thing , but what is for him , or against him : be ever moving towards him , both thyself , and others also . VVithout the soule what is the body . VVorse is the soule without God : have a horrour from this separation , both for it self and for the difficultie of returning : to returne to life is a greate miracle , so is this . III. Love him with thy whole mind , and strength , that is , imploy the whole force of thy mind , and body to love him ; let nothing occur to thy mind , out of which thou doest not draw some occasion to love him : Be wholy transformed into love , such as our Saviour expressed , when that saying of the Prophet was verified in him , the zeale of thy house hath consumed me ; making no reckoning of temporalls in comparison of the love of God. Aspirations tending to the increase in the love of God in our soules . The first Paragraphe . O My God , my love ; Blessed be thy infinite goodnes and Charitie , by whose only gift it cometh that I may tearme thee my love ; O love ●ternall ! O that my love had been towards thee continuall , as I find , and feele thine to have been ever permanent towards me . II. O love , to whom it is never too late to come , though in regard of thy all-deserving love , all delay is long , all coming is late , because coming is a signe that there I was not before , whether I now only come . III. Alas where was I ? That now only I may say I come ? I know not where I was ; it is a shame for me to say , it is a griefe for me to think where I was . This certaynly I know , and must confesse to all , that I was not with thee in that measure of love , which thou ever deservedst of me . O measure without measure ! why doe I so measure my affections as not to give them to the● without any measure ? IV. I say I come , and I think it is pleasing vnto thee ; a●d so it is ; for thou art easyly pleased , and pleased with a little ; But in reason I should not still say I comes because so long as I come , there is some distance betwixt thee and me ; which distance yet if it were only so , that thy Creature cannot be even with thee . My God , and Creatour in love , as I cannot be even with thee in nature ▪ and Essence , I could be wel content ; because nothing ought to content me more , then thy infinite perfection in all things to which no Creature can arrive . But as long as I say I come , there is some thing els betwixt thee and me , and not only thy sole infinite goodnes which causeth this distance . V. And this grieveth me againe , and to think that there should be any thing betwixt thee and me , or that there should be any creature so bold , as to take part of my love from thee ; or rather ; I so foolish as to give it frō thee towards whō it is apparent injustice , not to give full abūdāt measure , which cānot be without giving intirely all . VI. Come therfore without measure to me , and supply , I beseech thee , with thy infinite love the many defects which thou findest in myne . Come , who art never absent , neither from those who absent themselves too too often from thee ; but standest at the doore , and knocest expecting when we will open againe vnto thee : Behold , deere God , now my hart is wholy thyne ; take it , possesse it , vse it , fashion it as thou pleasest that it may still be more capable , still more perfect in thy love . Amen . The second Paragraphe . I. ABove all things give me grace to be ever presēt with thee , who art never absent from me : Ever in thee , as thou art in me : Present with thee by walking in thy sight , who ever seest all things , and to whom nothing is hiddē , that I cā think , say , or doe , in the very secretest corner of my hart , every twinkling of my eyes thou markest , every glancing of my thoughts thou judgest ; Give me grace to marke them , and to judge them myself , that I may allwayes , as I ought , adjuge them to thee , and direct them for thee , to whom only they are wholy due , and to no other but for thee . II. In the light of the sunne who is n●t ashamed to offend : if men looke , much 〈◊〉 : what if a Master , a judge , a king , from whome reward , or punishment is certaynly to be expected ? What if my love ? Shall I before his face reprochfully turne myself from him , and imbrace in his sight whome he doth disdayne ? O eyes of pitty , pardon that which is past ! forgiveme , my love , my many offenses committed in thy sight : and let this thought of thy Allseeing eye ever fixed vpon me , be a stay to my thoughts , a temper to my actions . that nothing may passe vnbeseeming thy presence . III. Behold , o my soule , that God doth behold thee . O dreadfull ! ô loving sight ! ô that I had allwayes lovingly feared thee , and respectfully loved thee , my God , that thy eyes might have beheld with content thy worke vnde filed ; but now give me grace at least to bathe myself with teares , and bitterly to bewayle my many losses , that so I may appeare before thee with lesse shame , and remayne more constant in thy service , through the memorie of my finnes , which in all reason I ought to endeauour to counterpoise with ten thousand times more love , and more attendance vpon thee . The third Paragraphe . I. GRaunt me that I be ever in thee , with a right intention , and with pure Affection , doing all things for thee , and loving nothing in all that is , but thee alone , who art the life , the love , the All of all things . II. I know there is no Creature that can in reason aske any thing of me but for thee , but it will happen some times ( as there are many of them many times vnreasonable ) they will demand vnreasonably ▪ I myself too too often shall be inclined vnreasonably : Graunt me that I give them but that which is reason : And what can be reason which is not for thee ? Nothing . Graunt me that I give them nothing but for thee ; no thought , no word , no worke , no Affection , but distast of all things where I find not thee . III. The whole world is a booke , the fayrest , the learnedost , the greatest that ever was made , ● verie creature is a letter , Everie Accident a line , Everie motion a sentence , Everie disposition a lesson , the whole a most eloqvent Oration , a most ample Treatise , full of all Rhetoricall persuasions ; pregnant in teaching , forcible in moving , pleasant in delighting , sounding out thy divine prayses , speaking thy wonders , inviting to thy service , withdrawing from thy offence , inflaming in thy love . O that my vnderstanding were so instructed , my will so inclined , as to apply themselves with profit to read of these lines , to learne by these lessons . There is nothing but may be vsed ; nothing but is ordayned for my benefit . IV. VVo to me , my God , that have so long played the Trewant , going dayly to thy Schoole with this thy booke about me , and have not yet learned to reade scarce one little letter of it . O my deerest God , my loving Master , teach me to begin now at least this new Christ-Crosserew , this Alphabet of perfection . Grant me grace to profit by the occasions which thou shewest me . Amen . The fourth Paragraphe . I. IT is a deceite too too frequent inveigling such as have wavering minds , not settled in thee , no● resigned to thy will , never content with the state they are in , still lamenting the miserable case , in which they find themselves , thier occasions of troble , thier inward griefs , or outward aggreevances , thier many distractions , and hinderances of thy service ; but seldome they think of thy All disposing providence which ordayned even those trobles for the increase of thier merit . II. O deere God , hovv often vnder colour of thy better service , of more quiet and more continuall attendance to thy will , have I sought my owne will , and fled the occasions of patience and mortification , lost diver● actes of Heroicall Humilitie , and more perfect charitie ? I thought I had been hindred by this or that , and even those hinderances thon didst ordayne , that wrastling with them , I might have the more glorious victorie ▪ and the more tesplendent crovvne . It was myself alone that hindred myself of making vse of that which thou lovingly ; and graciously didst present vnto me ▪ by my repining thoughts , and easefull desires , the sole causes of my dayly losses . III. Away slouthfull excuses , and deceitfull delayes : Not when this troble is past , or that other commodities presenteth itself , then I will attend to vertue , and wholy give myself to the service of my God ▪ but now , even now ▪ in this troble , and distraction whatsoever it be , in this griefe and sorrow , in this companie and concurrence of persons , and actions , will I make my best profit , and find out means to serve thee with perfection my God ; for to this end thou hast ordayned them : Give me therfor● grace , ô Lord , to be ever entirely resigned to thy will , receiving all things from thy blessed hand , and beholding in all things , not so much the things themselves , as thy All-disposing Providence , which in them doth present me such occasions of vertue as are best for me , though often times they be not best pleasing vnto me : In vertue , as well as in other things , I may seeke myself , and foolishly please myself in my owne inventions ▪ but the way which thou layest before me must ever be my best rule , and surest direction . Graunt that I may direct myself by it , and ever practise such vertues as are proper to the occasions which dayly happen . The fifth Paragraphe . I. O God , my God , ( let me say so with thy Prophet ) o thee I watch from the morning light , my soule hath thirsted to thee , my flesh to thee very many wayes . Thou beholdest dayly my poore estate , my mind weake in thy service , my body yet more feeble ; yet both desirous of thee , both dedicated to thy pleasure . To thee I make offer of them both , beseeching thee to inrich them with thy graces , to innoble them with thy favours , to a●●ist them with thy forces ; establishing my memorie i● good thoughts , replenishing my vnderstanding with holy discourses ▪ inflaming my will with divine affections , se●ling my imagination vpon good objects ; my eyes , my eares , and other senses , disposing them to profitable impressions , and making my whole cariage such as thy fol● goodnes may be infinitely glorified . Amen . II. O that all the enimies snares , and gilded ●ookes might be vnto me as so many baites , to draw me to thee ! It is possible ; because nothing is impossible to thee , in whom I conside that nothing will be impossible to me , not even that whatsoever it be in which thou seest me most infirme , for thou art my light , and my saluation , whom shall I feare ? Thou the Protecour of my life , of whom shall I be afraid ? while the harmefull approch upon me , to eate my flesh ( to devoure my soule ) my enimies that troble me themselves are weakened , and are fallen . 〈…〉 ( of temptations ) stand together against me , my hart 〈◊〉 not feare ; if battel ( of affliction ) rise upon me , in thee I will hope : for one thing I have asked of our Lord , this I will seeke for , that I may dwell in the house of our Lord all the dayes of my life , that I may see the pleasantnes of my Lord , and visit his temple . The rest I esteeme not , but I hope to see the good things , the greate wonders , and favours of thee , my God , ev●cin this land of the dead , because thou art my helper . The sixt Paragraphe . I. THy conversation hath no bitternes . thy companie hath no tediousnes but all ioy and gladnes . VVho would not desire to be with thee , all the dayes of his life ? all the houres of the day ? But who is there that is so happy ? or rather who is there that can find this happines as it is ? for certaynly thou art ever with vs all the dayes , all the houres , all the minutes of our life . But who is there so happy as to find himself well with thee one houre in the day ? O that one houre at least were duely and wholy spent in speaking with thee ! O happie houre ! II. One houre with a worldly Prince , dayly in his chamber of presence , to negotiate our busines , to propose our necessitie , to begge his protection , to present our petitions , to receive his graunts , what a benefit would it worthyly be esteemed ? One houre at table for our corporall sustenance is not willingly omitted , for what●oever busines ; it helpeth rather then hindreth dispatch . And who would be either so discourteous towards thee , or so cruell towards himselfe , as to neglect such a favour , of sitting one houre at thy blessed table , to take such heavenly repast as thou afordest to thy servants , in prayer and contemplation ? VVho that is wise will overslip the commoditie of having so ample , and so favourable audience , of so noble and so liberall a king ? III. True it is , that in all places , and at all times , thy eyes are vpon me , thy eares are open vnto me ; if I cry vnto thee , thou wilt willingly heare me , who standest thyself , and cryest allwayes alowde to my soule ; and therfore no houre in the day ought to passe , in which I must not turne my hart to thee , to give , and to receive ( though allwayes in giving I doe receive , because my very giving is abundantly to receive from thee ; yet foolish , and vngratefull were ● , if because of this lesser means of benefiting myself , I should forgo thy greater favour , and such a favour with out which this other is commonly either cold ▪ or not frequent . Flames and sparks doe not rise bu● from a greater fire , or if they chaunce with out such fire to rise , thier continuance is but short , and they are but of little force . IV. O my God , my love ; when I think of the multit●de of waters and forcible streames of severall distractions , which are wont to be heaped all the day vpon this little burning flash , the little fire of ●ervour ▪ which I may rayse , what can I doe , but turne myself to thee , and with what courage and strength I can , not of myne owne , but of thyne , offer myself vnto thee , and cast myself into thy armes and say : Here , take me , I am thyne , vse me as thou wilt , I will not from thee : put me to what thou wilt , so thou allwayes keepe me thyne ; for thyne I will be wha● soever come of me . The seaventh Paragraphe . I. THou tendrest vs all as thy decrest Children , created to thy Image , redeemed with thy blood , exalted to be thy fr●ēds , fellow heyres , and spouses ; give 〈◊〉 grace so to behave myself , so to deale with others , as allwayes I may have this in mind ; if thou graunt me this , I shall never have the face to be careles of myself , or disdaynefull of others , but shall beare due respect and love towards all , desirous to doe for them , all that I may for the love of thee . II. It is true , there be many things , which may easily make me enter into misconceite of others , and grow into neglect , and by little and little into contempt of thy servants , if I take not heed , ( as thier imperfections of mind and body ) but I know it is my part ( and I hope thou wilt give me grace to remember it ) to weigh most of all myne owne many miseries both of body and soule ; many which shew themselves without , and many more which lye hidden within me ( which thou only knowest ) and therfore to humble myself in the sight of all : And in them , to consider the many gifts of nature and grace which thou hast either bestowed vpon them , or peradventure layed vp in store for them ; and perchance in heaven I shall be glad to sit at thier feete . III. O that this , and such like considerations could befixed in my mind ! how affable meeke , how servicable should I be to all ? It is thy only lesson in a manner , or most properly thyne , when , that which thou hadst shewed by thy example , coming downe from heaven to live among vs in that manner , as thou livedst , thou declarest in words , saying , learne of me , because I am meeke , and humble of hart . IV. It is besid● the way to gayne others to thee , in whatsoever state they be ; it breedeth in them confidence , and freedome , and openes of minde , which is the only true way that bringeth a soule to thee : where as rudenes , sadnes , vntimely ieasts , or vnconsiderate gestures , rising of passion in one kind or other , be the breeders of distast , and the overthrow of all ; much more to contend , or to wrangle with those with whom we deale . Rather I must yeald , not only to betters , or to my equalls , but even in many things to my inferiours , and follow thier opinion against my owne , when otherwise there is no speciall inconvenience . The eight Paragraphe . I. O My God ; infinite is the Circumspection , which I see I must have to live in this world , to give satisfaction to all , and above all to thee . I see , I must be carefull of not shewing any particular , or otherwise inordinate affection to any , or disaffection from any , though there should seeme iust cause : ● must be patient in bearing , where I perchance may have received the wrong : patient in hearing whatsoever complaints of myself or others , if it be committed to my charge to have any little care of others : Never making shew of much hast or of greate busines ; much lesse of vnwillingnes to give free accesse to any , though the parties seeme importune , prolix , passionate vnapte to receive satisfaction , impertinent , though tempted against myself : but with all mildnes intertayning them , when they shall require it , and if busines will not permit , appointing them with all quiet some other certaine houre . II. I must not , my God , be easy of beleefe , but esteeme it , as it is , the ruine of the household whersoever shall live the disvnion of those with whom I shall deale : It is the bane of charitie to give facill hearing , and easy credit to that which is first related . I know that many things are sayed , otherwise then they are , even by vertuous and holy persons , not faynedly , falsly , or allwayes with offense of God , but good men , being men as others be , they may be also in these things deceived : Wherfore one eare must be kept for the contrarie part , and my mind rather incline to excuse , then to condemne , to defend rather then to oppresse ; to all meeknes and lenitie , rather then to rigour and austeritie , as much as the order of true charitie will permit . III. Moreover I know thou wouldest have me to have a speciall care of the credit and good opinion of all , not only in my owne mind to think well of them , and not easyly settle my iudgement , though vpon somewhat apparent defects : But also with all others , concealing thier defects , whersoever it may be done ; and when any seeke to amend thier faults ( be they never so greate ) receiving them and esteeming them , as if never any thing had happened amisse : for so thou of thy infinite goodnes dealest with vs , forgeting our offenses , where thou findest repentance and rewarding vs in all things farr above our deserts . The ninth Paragraphe . I. O Patience ! O longanimitie ! O perseverance ! O evenes of mind , and externall cariage ! O courage and magnanimitie ! O indifference ! O confidence ! O feeling of thy providence ! O my God , where shall I find all this , but in thee , my God , my love ; whose nature is goodnes , whose works is mercy ? Jf we see a poore creature , we are moved with pittie ; we give what we can to releeve his necessitie . Thou seest my wants ; I need not say thou art rich in all this , and much more ; I need not say , thou art good , and infinitely good , or that thou art mightie , and infinit I mightie ; cōceive it would be enough that thou seest my thoughts , in which are both ever represented thy riches and my pove●tie ; I say no more , I trust in thy goodnes that thou wilt assist me ; I am assured in t●y love that thou wilt help me ; more certaine I am that thou wilt help thyself , and dispose all things so as they may be best for thy glorie , which when thou doest , thou satisfiest me , who am the slave of thy honour , born to nothing els , but to attend thy ever blessed will and pleasure . II. I must confesse I would oftimes be shut of those distractions , me thinks in humilitie I ought to desire it , because I am not so much as worthy of the name , of thy vnprofitable servant . Me thinks charitie towards them , whom thou lovest , and among whom I live requireth no lesse , but seeing thou ordaynest so , I have no cause to complayne or to ●hrink . The greatest humilitie is to be subiect to thee ; the greatest charitie is to conforme myself to thy holy disposall ; I yeald myself therfore wholy and freely to thee , for I will be no more myne owne but thine . III. But this in love and ●inceritie I must make bold to tell thee , that the lesser my abilitie is , or my vertue , thyne must be the greater care ; for I account myself to be but thy instrument : in what soever good worke ; thou art the directour , thou art the workman , I am as it were the Playne , or chisill in thy All-skisfull hand . Jf therfore I be blunt or crooked , the more is thy payne , the more is thy care ; I in so good a hand , cannot but doe well ; only give me grace not to shrinke out of thy hand , but to remayne as thou hast made me ; for the very remayning will better me ; the very benefit of thy vsing me in thy service , will give me new servour , and set a sharper edge on my decayed desires IV. To thee a greate deale more then to me it appertayneth that thy businesse be well done . Watch therfore , and be carefull , and vse me as thou pleasest . I know thou doest not vse me because thou needest me , but only of thy infinite goodnes , for thy glorie and my good ; as therfore thou art carefull of thy glorie , and desirous of my good , so carefull art thou and so desirous of my faithfull discharge . The tenth Paragraphe . I. VVHat more to say I know not , not because there is not infinitely more to be sayed of thy infinite goodnes , and of my wants , but because I know not where well to beginne , or when I should end if I should enter any further . I feele besids that all finally must be resolved in this , that thou must help me ; thou must instruct me ; thou must guide me , thou must strenghthen me , thou must be All in all , and I suffer myself in thy hand to be dealt with as thou pleasest . I see not what I need greately say more , but yeald myself ioyfully to thy disposition , and dayly purpose , and indeavour by thy grace not to hinder thy worke , and seeke to redresse what I may find doth disturbe it . II. But alas ▪ whether shall I go to seeke , Here againe I enter into an other wood ; and how shall I get out of so many busshes , such thorny briars , and deep-rooted brambies , as I find in my soule ? well may I be pricked among them with sorrow and griefe ; well may my soule be rent with affliction , but to pull them all away , and give thee free passage , how shall I doe it ? It is possible to thee ▪ to whom nothing is impossible , but for me i● is wholy and absolutely impossible . III Yet why doe I say it is absolutely impossible ? I remember a greate servant of thyne was wont to say , that if we did but in a whole yeare , roote out one only vice , we should be quickly perfect . O infinite goodnes ! hast thou so greate patience ? or is it possible to be so ? I● is doubtlesse , for thou leavest not thy frends , to be so fouly deceived as they should be if it were not so . Therfore seeing it is so , I dare be a little more bold , and offer vnto thee my indeavour , not every yeare alone , but everie month ▪ o● two , to doe the best I can , to roote out some one thing , that I may find to be a hinderance to thee . In which I have this comfort , that fighting against one ● I shall certainly together with that one pull vp manie more besids , because when I pull at one principall one , I shall shake the roots of all that be about it , and dependant of it , and plucking it out I shall pull the rest with it . IV. And not so must Iayme at one , but that of all I must have a speciall care . O infinite care ? No I presume if I can sometimes in the day amidest all my trobles recall my mind to thee , it will be sufficient ; thy grace will be ready , when at other times busines will not le● me be so attentive to thee , if when I can , I be carefull to accustome myself to think of thee . Yet more trust I in thy infinite goodnes ; that though sometimes I should be so carelesse as not to think vpon thee , when there is occasion , yet if I be carefull to enter into myself and acknowledge and iudge my offenses ( though it were but once in a day ) and bewayle them in thy sight , in my secretretirement , with purpose of amendment , and humble confidēce in thy grace , ● trust , I say , in thy infinite goodnes , thou wilt perdon me for the present , and give me plentie of thy grace to be more watchfull over myself an other day , and more mindfull of thee , my God , ever after . The eleventh Paragraphe . I. BEhold , o my love , how bold I am with thee , how farre I have stretched and strayned thy love , thy infinite goodnes ! Beginning with sorrow , that I was not wholy with thee , and ending with care that I be not wholy from thee . O Creature that I am ! what can I say other , but that it is the propertie of all creatures in this changeable world to be thus subject to change . Tho● knowest it better then I myself that feele it , and smart dayly for it : And therfore thou hast patience with me , greater then I can many times find in my hart to have with myself ; and yet alas , I have too too much patience , or rather Indulgence , when I see , and say nothing , and let myself go so farre , that where to find myself I canno● oftimes tell , but only that I am sure I am too too farre from thee . II. O my God ; my love ; Behold I come againe , and desire to draw as neere thee now , as I was farre gone before . I am bold to say so , I am bold to doe so , because of thy infinite and ever permanent love , which cannot be overcome with ten thousand times ten thousand changes of myne in this kind ; thou lovest me , though I leave thee , that I may returne vnto thee ; Thou lovest me when I approch vnto thee , that I may be ever more inward with thee ; love me now for ever , that I may ever stay with thee ; for this is my only desire , never more to part from thee . III. To this purpose I give myself wholy vnto thee now and for ever . This gift of myne I dayly intend to renew , till that everlasting day comes , when there will be no more renewing , because transformed into thee we shall be allwayes new , and ever permanently conjoyned in love with thee without decay , which that it may quicly be I humbly beseech thee , my God , my love , Amen . The twelfe Paragraphe . I. O happy day , when shall I see thee ? O everlasting day , when shall I injoy thee ? Too too long be these short and ever decaying dayes the evens of that one day which never fayleth , when will they passe ? Too too many be these changing dayes , the fore-running nights of that which never changeth , when will they be at an end ? O end ! The breake of that day which will never end , when wilt thou come ? My soule is weary of this wearisome life , I will send forth my speech against myself , I will speake in the bitternes of my mind , I will say vnto God. When shall I see the good things of my Lord in the land of the living ? My soule hath thirsted after thee my God , when shall I come , and appeare before thy face . My teares are vnto me my dayly bread while it is sayed vnto me everie day , where is thy God ? II. Alas everie day it is here sayed vnto me , where is thy God ? And betwixt so many dayes , and nights , as I find dayly , and hourely in myself , now rising , now falling , while I loose thee , and I leave thee ; through my manifold imperfections , and doe scarce for one minute perfectly hold thee , what a life doe I live ? VVhat death had I not rather die ? That once with thy thrice happy spouse having passed these transitorie dayes , and these too too do●btfull nights , I may say ; I have found whome my soule doth love , I hold him , and I will not let him go . III. Here if one aske me where thou art , my God , I must confesse thou art a farre of , because a farre of thou doest behold those which are not humble . Thou turnest away thy face , and I am filled with affliction ; sorrowes of death doe compasse me round about , daungers of Hell doe presently assalt me , and whether to turne myself to seeke thee , and to find thee , I cannot tell . Shew me , O my love , where thou feedest , where thou restests at noone day , when the heate of temptation scorcheth my soule , that flying vnder the shaddow of thy wings , I may feed , where thou feedest and reste , where thou restest , and not beging to wander after the droves of these vnperfect comforts , in which there is no quiet rest , no solid foode . IV. Shew me rather my God , that everlasting noone , in thy heavenly cittie , where neither sonne , nor Moone doe shine , but thou art the ever permanent comfortable light of all the inhabitants ; that there I may rest , and feede with thee , without danger of resting in any other but in thee , or of feeding of any thing but of thy only self : for in this world I see there is no rest , but continuall tumbling , and tossing from one thing to an other ; and who is he that amidst so many boisterous winds , and wayes can continually hold thee ? Since thy blessed Apostle , the beloved disciple , giveth Sentence vpon vs all that we are subject not only to loose thee by many distractions , but also to leave thee by synnes by too too many , and dayly imperfections . V. And who knoweth , but thou , o my loving God! whether in this very desire of myne to be ever with thee in blisse , since I cannot be ever with thee in this fearefull banishment , there lies not secretly hidden more love of myself , then perfect love of thee ? O hard vncertanti● ! I am delighted with the love of God , and drawne to desire to injoy it everlastingly , there where it only ever permanently lasteth , I desire it , and begge it according to the inward man , but I see another love , which I feare creepeth in with it ▪ rep●gnant to that perfect love , and pure desire which I should have of thee . Vnhappie man that I am , who shall deliver me from this doubtfull and vncertayne state . VI. I am in streights on everie fide ; if I remayne , I am in doubt whether I shall ever remayne with thee : rather I am certaine I shall often shrink from thee , for i● many things we doe all offend . Jf I desire to be dissolved , and to be with thee ; thy Apostle sayth , it is a thing much more better , and yet he himself , what he shall choose he knoweth not ; because to abide in flesh is necessarie for thy service . But alas , what necessitie can there be of me that am so vnprositable ? Thou wilt say , that all must think and say of themselves , that they are vnprofitable Servants , even when they have doone thier very best in thy service . Jt is so : And therfore , be I profirable , or vnp●ofitable I know not what more to say , or doe , but yeald myself wholy into thy hands to doe with me as thou pleasest . Take me , or leave me as thou thinkest good . Hastenme , or differre me , as thou seest reason . I refuse not the labour , if tho● thinkest me profitable ; I will beare patiently to be differred , if thou judge me vnworthy ; yer still I am streightened of the two , having desire to be dissolved and desire to be with thee , which is by thy owne Confession in thy blessed Apostle , a thing much more better . Intertaynments of our Blessed Saviour when we receive him in the Blessed Sacrament . First as God. I. AT the birth of our blessed Saviour , the swathing bands did not hinder vs from beleeving that infant to be God , or stop the Angels from singing . Glorie to God in the higest degree , and from adoring him , but doe incite vs the more to admire , and love his goodnes : the resemblances of bread and wine , remayning after consecration in this blessed Mysterie , must not in like manner be any hinderance to vs from beleeving the truth contayned vnder them , delivered in our Saviours owne words . This is my body , this is my blood , that is , the living body , and blood of our Saviour , and consequently his blessed soule , and divinitie , God and man , the eternall word made flesh for our sakes . And as in them we adore his power , we admire his wisdome , we imbrace his infinite goodnes ; we doe not argue from his immensitie , that he could not be contayned in the manger ; nor from his vnitie in essence with the Faiher , and the holy Gost , that he alone could not be man ; nor from his immortalitie , that he could not suffer ; but doe submit as to the manner , and doe beleeve the substance ; soe we must rayse our thoughts , in this Mysterie to beleeve his reall presence , though in a way incomprehensible to our short vnderstanding , and adore the person of the Sonne of God our Saviour ; not arguing from his quantitie , that he cannot confine himself to so little roome ; nor from his vnitie , that he cannot at once be in so many places ; nor from his Majestie , that he will not stoope to so meane an action , as to be dayly handled , and received by vs ; but so much the more admire his goodnes , that as there once so here dayly he doth give himself vnto vs. O blessed Angels who in multitudes did adore him at his coming into the world , though in a disguise farre different from your apprehensions , with you I doe willingly submit my weake conceits , and doe adore here present , the living God , the eternall word made flesh for vs. O blessed host ! with how much reverence art thou to be handled , and received , seeing the ground on which Moyses stood , when God appeared to him , was holy ; for here the holy of holyes is contayned after a more sublime manner ; put ( my Soule . ) thy shoes from thy feete , that is , from thy apprehension , and affection , all inferiour thoughts , and with eyes of faith behold this greate sight ; I am he that is ▪ He that is doth vouchsafe to be thus among vs for our reliefe . This is this name for ever , and this his memoriall from generation to generation . II. Anciently when God resolved to manifest himself to the Childred of Israël , thunder and lightening went before him , the mountaine was covered with a thick cloude of smoke , and all the people trembled at the clashing of the skies , and heard the noyse of the trumpets , and they were commanded not to approch least multitudes of them might perish by the fire . Lord God of hosts terrible , and worthy of all prayse , working wonderous things , what but thy owne infinite goodnes could induce thee thus to change thy style , and worke this wonder of wonders , that thou whose voyce is like thunder , and lightening , able to breake into shyvers the highest Cedars , shouldest thus meekely appeare among vs , not in a cloude of smoke , but vnder the resemblances of bread and wine , inviting vs to thy table ? Come eate of my bread , and drink the wine which I have mingled for you . There , though sanctifyed according to the law , the people were forbidden to approch vnder payne of death ; here thou invitest vs , that we may live , if we will but observe thy law : shall not my soule be subject to God for from him is salvation . He is my God , and my Saviour , my defence , and I shall not be : 〈◊〉 . III. Finally presenting thyself before our Saviour , and bowing to the ground with Moyses say . O Lord , Lord God , mercyfull , and grations , patient , and abundant in mercy , and truth , reserving 〈◊〉 for thousands , I acknowledge the greate honour which thou doest to me , and to all man kind , forgive my transg●essions ; pardon my vnreverent behaviour towards thee : The Seraphims cover thie● faces in thy presence , whyle adoring thy greatnes they sing vnto thee , Holy , Holy , Holy full is all the earth of thy glorie To me what is due but confusion in thy sight , who am not able to conceive the least part of thy worthynes ? Benedicite Dommo omnes Angeli ejus . O blessed Angels of heaven , and all Creat●res , Sunne , Moone , and Sta●res , Mountaynes , and valleyes , fruits of the earth , and sea , yong and old , supply my wants ! with them all I doe prostrate myself at thy feete , begging th●● thou wilt cōserve vs in the order thou hast created vs , and that we may be ever subject to thy blessed will , and ordination . Amen . Whence is it that thou comest to me ? VVho am I , that thou shouldst give me thyself ? How dares a synner appeare before thee ? And how comes it that thou vouchsafest to come to a synner . Intertaynment of our Saviour as King. I. THat our Saviour is a king , is among Christians vndoubted ; himself ackowledging it before Pilate , and in the Apocalips we read that , he hath in his garment , and on his thigh , written , king of kings and Lord , of Lords ; So that he is not only as other Princes , kings , and Lords , of a parcell of ground , bounded and confined with in certayne limits , but he is king over the whole vnivers ; and as such , even in this disguise , we must acknowledge him ; and prostrating ourselves in his presence with the foure and twentie ●lders , and laying all the Crownes of heaven and earth at his feete , professe that he alone is worthy to receive all gloris and honour , from every creature in heaven and earth , and under the earth ; and however he hath not here that visible attendance which kings of the earth vse to have ; it is for our sake that he conceales it , that we may have the more free accesse to him ; for as he sayed to S. Peeter in the garden with one word he could shew vs , that he hath at hand above twelue legions of Angels to attend him . II. The part of a good subject is , not only to acknowledge the right of his Prince , and to doe him corpo●all reverence , but to his power he must keepe the kings peace , observe his lawes , and also suppresse disturbers , so farre as it may conce●ne him in duty to doe it . Now our Saviour tells vs that his kingdome is within vs ; with in ourselves therfore we must keepe peace , and watch vpon the quiet of our soules ; suppressing our passions ; which are the only disturbers , and not countermanded doe breake the peace betwixt God , and vs , and his other subjects , which are our neighbours . Jn this occasion therfore of receiving , or of being present at the holy Sacrifice , it is fitting we should offer vnto him our indeavour , one day in the weeke or one weeke in the moneth , to watch vpon the passion of anger that it doth not disband ; another day or weeke vpon feare , that it doe not withdraw vs from our dutie , another vpon too much inclination to libertie , or to sloth , and idlenes ; and so vpon the rest of our passions , or inclinations , or also vpon our senses , our eares , our tongue , our sight , &c. That we may become , and persever perfectly subject to him , and he reigne peaceably in our soules . III. And because here he doth offer himself not only to the view of his people , to be worshiped by them , and to take thier alleageance , but also to be intertayned ; as when kings go thier progresse , they appoint thier lodgings , and send thier harbingers before them ; seeing he is pleased to choose thy hart for one of his stations , begge of him that the will be also pleased , to send his harbingers , who are his holy Angels , and ●aincts , to take vp the roomes for him ; and joyning thyself to them adorne with the vertues , which they suggest ▪ all the powers of thy soule ; thy Memorie with representations of his owne noble act● , and royall favours bestowed vpon thee , and vpon all mankind ; thy vnderstanding with reflections vpon his infinite perfection and worth ; thy will with acts of submission , love , and thanksgiving : Thy Irascible power , with resolution against whatsoever synne past , or heare after to be suggested to thee : The Concupiscible , with desires of puritie , and of himself alone , addressing thyself to those Saincts in particular in whom thou hast most speciall confidence . IV. Finally present thy petition to him ; and that it may be pertinent , doe not neglect to think well before hand what is best , and most necessarie for thee to demand ; and let i● be with full resignation to his blessed will , to obtayne , or not to obtayne what thou askest in particular ; being assured that he will doe for thee for the best : and however , fayle not to repeate often in this occasion that which himself hath put into our mouth , Thy kingdome come : that it may be once vniversally spread over the whole world , and that in those who are vnder thy charge thou mayest ever have care to mayntayne it . Amen . Blessed is he that doth come king in the name of our Lord ; Peace in heaven , and glorie in the higest . Intertaynment of our Saviour as spouse of our soule . I. S. Gregorie vpon the parable delivered by our Saviour of a king who made a mariage for his Sonne sayth , that God the Father did then make a mariage for his eternall Sonne , when he joyned him to humane nature in the wombe of the blessed Virgin ; and againe , when through this mysterie of his Incarnation he did as it were wed him to Holy Church . According to that of the Apostle speaking of Matrimonie . This is a greate Sacrament , or Mysterie , but I say in Christ , and in the Church to wit , perfected , and compleated in the loving coniunctiō of Christ with his Church , and consequently with every soule that in it doth conserve his grace , and love . VVhich conjunction he doth renew and confirm● with new demonstrations of love , every time that we doe worthily receive him ; in so much that we may iustly make account that every such time he sayth vnto vs , as in Ozea the Prophet , I will betroth thee unto me for ever ; I will betroth thee unto me in iustice , and sanctitie , and in iudgement , ( over thy enimies ) and in mercy ( taking pitty of thy infirmities ) and in fayth , and fidelitie vnto thee : O my soule● VVhere shall I have thoughts and forces sufficient to thank my Saviour for such exceeding love ? or what doe I stand so long demurring , as if there could be an offer made more honourable , or more beneficiall ? O mercy incomparable ! prostrate at thy feete , I doe adore thy love , and by thy mercy doe promise faythfullnes vnto thee . II. The day of mariage is a day of ioy ; the bride is as costly attired as her state will affoard ; frends and kinsfolk are invited , and gifts presented . So we read in S. Jhon , speaking of the last act therof , of which this is a figure , let vs be glad , and rei●yc● , and give glorie to God , because the mariage of the lamb is come , and his wife hath prepared herself , and it was given her that she should cloth herself with silk , glittering and white ; and the silk are the iu●tifications of the saints . VVith these , by the grace of God which is given vs , we must prepare ourselves before hand ; not satisfyed with slight indeavour , but imitating the diligence , and care of Gods saints , and exercising acts of vertue , which may deserve the name of silk , and not of courser sturf ; and with the like care conserving our soules white , and resplendent in the sight of our spouse , with out spot of synne , or too much affection to what ever creature . O saints of God! VVhere shall I find these silks ? I give glorie notwithstanding to my God that he doth not despise my povertie : It is a rule approoved by thee . According to thy abilitie be mercyfull . If thou hast much , give abundantly ; if thou have but little , give willingly a little . That which I have I give wholy vnto thee , and doe begge that by thyself , and by thy saints , thou wilt supply my wants , and take compassion of me , who doest not turne away thy face from those that ca●● vpon thee . III. Reflect more particularly vpon the greatenes of this match , and the beneficiallnes of it ; for in all matches , the Bride is made noble by the noblenes of the bridegroome , groome , and he indowes her with his person , and substance ; wher vpon the Prophet foretells , that the Church of God and every faythfull soule shall have a new name , which the mouth of our Lord shall give it , and that he will reioyce or take contentment in such a soule , as a bridegroome doth in the bride ; and she shall be to him as a crowne of glorie , and a royall diademe , that is , so much esteemed by him . And the argument of the Apostle is here also in force . He that hath delivered for vs his owne Sonne , how hath he not also with him given vs all things ? So that , honour and profit inviting vs , what can we say , but humbly yeald ourselves his servants , admiring his goodnes beyond all desert , and indeavouring not to dishonour ourselves , and him , by any base act whatsoever , all sorte of greevous synns being tearmed in holy writ spirituall adulterie , in regard of the fidelitie which we owe to him . and the linke of love which he desires should be betwixt vs , and the obligation which we have vnto it . Intertaynment of our Saviour as he is the good shepheard . I. This title he gives himself , and with-all , the qualities of the good shepheard ; I am the good shepheard . The good shepheard giveth his life for his sheepe : Call to mind the life of our Saviour , from the beginning , to the end , and thou wilt easily discover , how truly he may say , he hath given it all , and wholy for thee ; and with much more reason then Jacob sayed to Laban , day and night I was parched with heate , and cold , and sleepe did depart from my eyes , and so for twenty yeares I served thee ; and then standing betwixt the infernall wolfe and vs , he suffered himself to be torne in peeces , rather then we should perish . O loving Iesus ! Whence cometh it that thou doest thus owne vs for thyne , and take so much care of vs ? It is thy owne mercifull goodnes , that puts thee to this troble , and payne with vs , sylly creatures , and apt to be led astray ; I acknowledge myself vnable to defend myself ; thou art my protectour , in thee I doe place my hope . &c. II. The benefit which we reape by this his care is in comparable ; he performing towards vs that which he foretold , and promised by Ezechiel , I will seeke that which was lost , and bring back that which was driven away ; and will bind vp that which was broken , and strenghten that which was infirme , and preserve that which is strong , and in good liking . Which is that which he sayth of himself in S. Jhon . I came that they should have life , and should have more abundantly , that is , more easy , and more plentifull means towards saluation , and dayly grow more perfect , by this his care and liberalitie . And againe , as my Father knowes me , and doth acknowledge me for his Sonne , with love due from a Father to a Sonne , so doe I know , and acknowledge my sheepe , and am as tēder of thē as of childrē . III. In consequence wherof he sayth further , that he knoweth every one of his sheepe by name , and taketh particular notice of every one , none excepted ▪ he goeth befor● them , to shew them the way by his owne example , and puts them to ●o hardnes , which himself hath no indured for them ; he provideth them pasture , and such as the world cannot sufficiently admire : That , at which the Angels tremble and dare not freely fixe thier eyes vpon , that is our food ; to him we are vnited , and made one flesh with him , who can expresse the power of our Lord , and set forth all his prayses ? VVhat shepheard doth feed his sheepe with his owne blood ? Many Mothers doe put forth thier Chrildren , to others to nurse : He hath not indured to deale thus by vs ; he feeds vs with his owne blood , and doth wholy vnite himself vnto vs. IV. O my soule ! How is it possible thou shouldest not love this good shepheard , to whom nothing is too deere that may be beneficiall to thee ? How comes 〈◊〉 that thou doest not allwayes heare his voyce , and follow him , but turnest thy self to a stranger , who will lead thee into wayes , of which at last with griefe thou wilt confesse , that thou hast gone astray from the way of truth , and wearyed thyself in the way of iniquitie , and perdition , and gone ●agy wayes , and not knowne the way of our Lord His wayes are full of pleasure , and his paths peaceable , and free from danger I will heare what my Lord God doth speake in me , for he will speake peace to his people , and to those that returne into thier hart , for his saluation is nigh those that feare him . Intertaynment of our Saviour as he is our Teacher , or Master . I. CAll to mind how Marie Magdalen , having Christ her Guest , sat at his feete , hearing hi● word ; and make account that no lesse happines hath befallen thee , the day that thou receivest him in the blessed Sacrament , or art present at the holy sacrifice ; for to this effect S. Jhon Chrysostome sayeth complayning and answering . How many doe now say , I would see his feature his garments , his shooes : Behold , thou doest see him , thou doest touch him , thou doest receive him ; thou desirest to see his garments , and he doth thee a greater favour , that thou may not only see him , but touch him , and receive him with in thee sit therfore downe at his feete , and harken to his divine words : Consider the excellencie of this master ▪ his infinite comprehension of all things ; his excessive desire of benefiting thee ; his resolution to spare no labour and paines for thy instruction ; the impossibilitie of his being deceived or mistaken , or of having any will to misinforme thee ; and withall , the importance of his doctrine ; as concerning no lesse then our eternall wellfare , and that vpon the point , he is , and ought to be our only master , whom above all others , we must heare , and harken to no body against him . II. In this life time he had many places from whence he did teach the people ; the Temple , private houses , the opē fields , and mountaynes , whether people did flock after him by many thousands ; and 〈◊〉 his enimies did conf●sse that never did man speake as this man ▪ This day he saveth thee the labour of running after him ; he is come to thee , and hath choosen thy hart for his chayre ; say with young Sam●el , speake ô Lord , for thy servant heareth . Say with the Prophet Esay . Our Lord hath opened my eare ; I will not gayne say ; I will not turne back . O my Jesus , forgive me many reluctances to thy heavenly inspirations : I acknowledge thy goodnes towards me , and thy desire of my wellfare , my hart is at thy command , make what impression in it thou pleasest ; how over hard I have been heretofore to receive them , now I desire to be like wax in thy hand ▪ to temper it according to thy owne mind which shall be ever mine &c. III. The need which we have , and the benefit which we receive by this our master , will be more playne vnto vs , if we reflect how many wayes , and in how many things we are of ourselves ignorant , and apt to mistake , or to be misled : How often doe obscurities rise in vs concerning the knowledge , the goodnes , the providence of Allmightie God ? What feares and anxieties doe accompanie them ? How often doth vice insinuate itself vnder colour of vertue ? our faith , our hope , our Charitie is assalted by the wily serpent : Say with the royall Prophet , thou art good ; through thy goodnes teach me thy iustification . Teach me , not as other teachers , whose words sound in my eares , but touch not my hart ; teach me as having power withall , to dispose one with hart and hand to follow thy doctrine . O divine master , I doe give thee full power to mould this my hart as thou thinkest best . I say with S. Augustine , give what thou commandest and command what thou pleasest . I say againe with thy royall Prophet , give me vnderstanding , and I will search into thy law , and keepe it with my whole hart ; lead me in the path of thy commandments , for it is that which I desire . Intertaynment of our Saviour as he is our Phisitian . I. A Chiefe imployment of our Saviour while he lived among vs , was to cure the sick , and the blind , and the lepers , and people touched with the palsey , and other diseases , preserving the life of many , and giving life againe to others ; and we may observe with what eagernes the people flocked to him from all sides for thier cure , in so much that the Ghospel sayth , there were so many that came , and went , that he had not leasure to eate his meate : His intent was by it to cure thier soules from thier dead pal●es , and lamenes and bli●dnes ; and to give them the true life , which is his knowledge , and a will to serve him . O that I did halfe so lively apprehend the danger , and troble of my spirituall diseases and death ? how eagerly should I runne to this heavenly Phisitian , from whom alone I can have reliefe ? O dullnes ! that I must be so often put in mind of my owne good , and be so ●low in seeking it ? and why doe I say in seeking it ? he presents himself vnto me , and seeketh after me to cure me ; and insteed of taking a reward , he will reward me being cured . II. The Blessed Sacrament is tearmed the Sacrament of the living , and nor of the dead , because if our soules be dead by mortall synne ( which God forbid ) we must first confesse our synns , and have absolution , and so be restored to life , that we may receive our Lord ; otherwise insteed of cure we give ourselves another wound , and doe incurre greater damnation , and that which is ordayned for our good turneth to our greater harme . Yet for the receiving of that life , he is our Physitian whome we receive in this Sacrament ; the Priest being his minister , and he by the mouth of the Priest pronouncing absolution ; and here he confirmeth , and strengtheneth the same life in vs by his blessed presence , and by more abundant grace bestowed , giving vs more strength to overcome temptations , keeping of our Ghostly enimie by himself ; and by his holy Angels accompanying him , and asswaging the heate of our concupiscences , and earthly desires ; and the oftener we come devoutly to him , the more we shall find these gracious effects to be wrought in vs ; that we may humbly say with the Apostle . Heretofore I was blasphemous , and a persecutour , but I have obtayned mercy . III. Life is defined to be the beginning , or fountaine of motion , or operation ; we are sayed to live , so long as we can move , and so is a tree , or a plant , so long as it can put forth ; when we see no more such effect , we say , it is dead . In which respect charitie , or the love of God , being the life inherent in our soules , S. Gregorie sayth , that the proofe of charitie is the exhibition of the worke : and our Saviour himself . He that bath my commandments ; and doth keepe them , he it is that loveth me ; our Saviour in nature of a Phisitian cometh to vs to strengthen this life , by the cordiall compound of his owne pretious body and blood , delivere● vnto vs vnder the shapes of bread and wine ; that by the devout receiving , we may both breath out the superfluous , and corrupted humours remayning after our purgation and cure ; and with more rigour apply ourselves to the exercises of Christian dutie , to which by his charitable assistance , we must concurre ; first , by giving time to the working of this heavenly receite , by some little recollection , and not instantly ingulfe ourselves in our wonted worldly affayres ; and secondly , by renewing our good purposes in his presence , and begging of him that he will blesse them , and those most in which we feare we shall have most difficultie to accomplish ; towards which also we may justly expect he will suggest some speciall remedie to a willing mind . Intertaynment of our Saviour as he is our Redeemer . I. THe word Redeemer doth import , that the redeemed being once e●ther free , or in the power of one , cometh to be subiect to another , and is bought out of that subiection ; so was man by his creation wholy Gods , and being left free , as to his will , he fell by synne voūltarily into the possessiō , and powre of the divel and as his captive , and prisoner , was loded with a thousand miseries , and egged on dayly from one synne to another , till dying in synne he should be eternally condemned to the prison , and paynes of hell fire ; and no power vnder God being able to rescue him , the Sonne of God our Saviour offered to pay his ransome , and to give him againe his freedome ; wherby he might remaine in Gods possession perpetually , by his owne free choyce , as well as he was by nature , and come to inioy the happines which God had layed vp for him . The price where with he was ransomed , was the body and blood , and life of our Saviour layed downe for vs vpon the crosse i this very body , and blood , and life , himself doth here present vs in the Sacrament , that we may make a gratefull oblation of it to our heavenly Father , as the price of our redemption in particular , and represent vnto him with ioy , and thanksgiving , our freedome to serve him , pro●essing that we will never give way to any other to possesse vs. II. This benefit of our redemption will appeare in a better light , if we consider the miserie of the slaverie in which we were , or are by synne . And first by synne from reasonable creatures we turne vnreasonable , and the longer we continue in synne , the more vnreasonnable we become ; not vnlike the man mentioned in the Ghospell , whose habitation was not among men , but in the fields , and dens , among beasts , and beastly company ; ●aked , having lost all shame ; and could not be held within any compasse but ranged about breaking through all bonds of the law of God and man : and being possessed by a legion of Divels , did not vnderstand that they were his masters who did egg him on to his owne destruction , in so much that he cut his owne flesh , and did make nothing of it ; and when our Saviour , or any good body came neere him , he raged the more , crying out with a lowde voyce , what have you to doe with me , or I with you ? VVhich state of a synner , however while one is in it he doth not heed it , in itself notwithstanding is extreame miserable , and men of reason see it to be so : And how much this man did afterwards acknowledge himself obliged to our Saviour , when being delivered from this legion of Divells , he quietly sat at his feete clothed , and well in his wits , much more ought we to thank our Saviour for our redemption ; our spirituall slaverie being infinitely more preiudiciall , and more to be lamented . III. Our Saviour in S. Luke asketh this question , who among you having a servant ploughing , or keeping cattle , will say to him , returning from the field , go , sit downe ▪ and sayth not rather , make ready for me , and serve me , and afterwards thou shalt eate and drink . This is the practise among men one to another ; but our Saviour more indulgent to vs , not weighing that we are indeed but his slaves , bought at so deere a rate , as his most pretious blood , and from so base and vnworthy a slaverie , as is that of synne , and so iniurious to himself , doth notwithstanding coming from our owne worldly occasions , no● much thinking of his service in them , invite vs to his owne table , that is , to his owne most pretious body and blood ▪ intreating vs to pattake of so heavenly a banket at which the Angels doe reioyce , and doth not passe for many a spo● dust that stick vpon vs , though we have washed away the dirt and filth ; it were our dutie to be as cleane as out of the font of baptisme ; but , ô the weakenes of man ! O the goodnes of God. Who notwithstanding our vnworthynes , when least vnworthy , doth extend his kindnes vnto vs so farre beyond all humane kindnes or capacitie ! He out of whome he had cast the legion desired to be with him still in his companie , and he did not admit of him , but bad him go home ; and recount how mercyfull God had been to him , How much more ought we to retire ourselves for a while into the closeth of our hart , and reckon vp the mercyes of God towards vs , and put this in the head of them , that notwithstanding so lately voluntarie slaves to his enimies , he doth vs this greate mercy , and favour , to admit of vs , not only to his presence , but to his table . Intertaynment of our Saviour as Judge . I. THe coming of a Judge to a citty , or house , is generally not without some apprehension , and feare in the parties to whom he comes ; for if they be gylty they have reason to feare : if they be not giltie they know not how the Judge may be informed concerning them . That our Saviour is our Judge is vndoubted ; the Father hath given judgement to the Son●e , sayth our Saviour of himself : yet at this his coming vnto vs in the blessed Sacrament , we have not so much cause of feare ; first because his rigorous judgement is reserved till after this life ; in which respect himself sayth , God did not send his Sonne into the world , to judge the world , but that the world should be saved by him . Secondly there is no danger that he should be misinformed of vs. Thirdly , when he comes to judge ; he comes in majestie , with the attendance of all his heavenly . courte ; here he comes disguised , of set purpose , because we should know that he comes in a familiar way , to doe vs honour , and favour , and not for any sinister end . II. Yet in regard he is a Judge , the Apostle doth put 〈◊〉 in mind that before we presume to receive him , we examine examine ourselves whether we be gylty of any such offence , as may hinder his loving intertaynment ; for if there be enmi●ie betwixt him and vs , with what face can we thrust ourselves thus vpon him ? And according to our Saviours counsel whatever gift we offer to God we m●st first make peace with our brother , if we be at variance with him , and rather leave our offering , then bring it with that distance in our breast ; how much more ought we to be wary that our Saviour himself be not our Adversarie , and if he be , reconcile ourselves vnto him quickly in the way , least we turne his mercyes into rigour ; for h● that receiveth him unworthily draweth judgment vpon himself , not making difference betwixt this and other ●eats . We must therfore before hand judge ourselves , that we may not be judged ▪ and as for lesser offenses ( though we must doe what we can to cleare ourselves also of them before hand ) he will dissemble them , and give vs more grace to overcome them , and jugde vs with compassion , because he is the sonne of man. And we have the more reason to come with this confidence to him , becau●e we see that he very seldome punisheth instantly those , that come vnworthily , but gives them time to repent , even of that treacherous intertaynment ; much more will he have mercy vpon those , that have done thier best indeavour to clear● themselves even of lesser staynes . III. Moreover he comes vnto vs indeed as Judge , in favour of vs , against our Ghostly enemies , as once he sayed ; Now is judgement of the world , now the Prince of this world shall be cast forth . And I , if I be exalted , wil● draw all to myself ( which he sayed ; ●ignifying what death ●e should die ) to wit , exalted vpon the Crosse. And here in the holy Sacrifice he is dayly exalted for vs , dayly Sacrificed for our redemption , and vtter distruction of the Divel , and his power ; which is more and more lessened in vs , the more often , and more devoutly we receive him ; for , as the Councel of Trent speakes , this holy Sacramēt is an Antidote , by which we are freed from our dayly faults , and from mortall sy●ns preserved . O mercyfull judge ! Beholding my dayly offences , I have reason to feare , because thou art the searcher of hart and reyns ; and man knowes not whether he deserves love or hatred . Ye● ●eeing here thou comest to save me , I am the more con●●dent in thy goodnes , that thou wilt judge in my behalfe against my enemies , and beate downe thier power by thy authoritie , as thou didst often the evill spirits , and the winds and waves of the sea , saying ; Peace , be still ; and there was a greate clame . O! clame my hart , that it may receive thee with loving respect , and respectfull love , and doe not withdraw thy me●cyes from me ! Iudica me Deus , & discerne causam meam . Intertaynment of our Saviour as our Mediatour , and Advocate . I. THe title of Mediator , and Advocate , as belonging to our Saviour , is full of co●fort ; and that he is so , S. Ihon testifyeth . If any man ●hall synne , we have an Advocate with the Father , Iesus Christ the just ; and S Paul. One is the Mediatour of God , and men , man Christ Iesus . Our need also is apparent , for as we dayly offend , so we have need of an advocate , incessantly to plead pardon for vs ; and as vnworthy by ourselves to approch to the throne of God , specially being gylty , we have need of a Mediator , to make our way vnto him . This office our Saviour doth , as man , but man so nee●ly linked to God , that he is also God , and therfore infinitely worthy to be admited , and to be heard , whether it be to plead for remission , or for some new grace , and favour : which is the reason why holy Church doth g●nerally present all her prayers , with this clause , through Christ our Lord ; that his merits may prevayle , where on ou●side there is little that can deserve to be heard , and much p●radventure by which we may deserve rather to be reiected ; for which we have reason deepely to humble ourselves and to have conti●uall recourse to him . II. This office he performed while he lived , by prayer , and good works , offering them for our sake ; but ●hiefly vpon the Crosse , when also for vs , as well as for the Iewes and gentils present , he prayed saying , Father forgive them , because they know not what they doe ▪ And for the same end he reserved the marks of his most pretious wounds , that they might be a continuall plea for the r●mission , for which they were first opened : And here in the blessed Sacrament , we receiving the self same body of out Saviour , with the selfsame wounds , what force and efficacie may not our prayers have , offering thē steeped in these pretious wounds , and as it were , written , or imbellished with his sacred blood ▪ O my God! Looke vpon the face of thy Christ. In him thou wilt find no cause ▪ why thou shouldst deny him ; the multitude of his deservings , will outweigh my ill deserts ; heare his plea for me : Behold he hath written me , and my petition , in his hands ; read his handwritting , and have mercy on me . VVith him , I say Father forgive , and into thy hands I doe give myself with him . III. Though from the beginning he put himself vpon this office for vs , and not only before we could deserve it , but when we deserved that all the world should plead● against vs , for which we owe him infinite obligations ; yet having vndertaken it , and continuing it with the same efficacie with which he begun it , it is reason we should think how to gratifie him in what we are ablei and first , it is necessarie that while he is pleading for vs , we pleade not against ourselves by infringing his Fathers commandments ; secondly , we must follow the order of petitioning which he prescribeth , and principally aske spirituall things , and such as concerne our soule ; before all temporalls , which rule he hath set us downe in our dayly prayer of the Pa●er noster . Thirdly we must not be weary of wayting the time , and good pleasure of his Father , as he is not weary ; and be content whether he grant our petition in the tearmes we aske it , or some other way saying as he did . Not my will , but thyne be done : Not as I will , but as thou . Fourthly , the greatest obligation that we can put vpon him , is to be confident of his love and care , and often to vse this meditation , and especially , presenting his sacred person to his heavenly Father in the holy Sacrifice , and Sacrament , When we assiste , or receive . There is nor a more worthy obligation , or greate● satisfaction towards the washing away ou● synns , then to offer vp ourselves sincerly and intirely ●ith the oblation of the body of Christ in the holy Sacrifice or Communion . Thomas a Kempis . lib. 4. cap. 7. num . 4. Intertaynment of our Saviour as a frend . I. OVr Saviour is pl●ased to stile his Apostles , his frends , and the condition which he Puts , gives vs ground to extend this favour to all that observe the condition . You are my frends , if you doe the things which I command you . An easy condition , if we consider with the Apostle , that the fullnes of the law is love . Love God , love our Neighbour , and we have fullfilled the law , and become frends with God ; though indeed God is our frend before we love ; for so we have in S. Jhon , God first loved vs. And it could not ●e otherwise , for he first created vs , and the wiseman assureth that he loveth all things which are , and hateth not any thing which he hath made , neither out of hatred did he make any thing . But it is in our choyce whether we will be frends with God or no ; and all our miserie came , and comes to this day , through our choosing the negative , by breach of his commandments . Our Saviour as a frend exhorteth vs to the affirmative ; and here in the most blessed Sacrament , and Sacrifice of the Altar represents vnto vs what God , and he have done for vs , to reclayme vs to his love : our mercyfull and gratious Lord hath left a memoriall of his wonders , food for those , that feare him : sayth the Royall Prophet . O wonderfull incitement to love . Our Saviour in person to be ever soli● citing vs , as if it did concerne him as much as vs : and to be dayly present with vs , desiring nothing more then to be one with vs ▪ and therfore he did institute this blessed Sacrament vnder the formes of bread and wine , to be taken inwardly by vs ; that as bread , and wine so taken , are turned into our substance , and made one thing with vs , so we by receiving him should become one with him , transformed into his love and imitation , which is the sense of that which the Apostle sayth of himself . I live , 〈◊〉 not I , but Christ lives in 〈◊〉 . II. And indeed a frend should be as it is sayed , alter ●go . not properly another , but as it were the same againe through conformitie in thier humours , and wills ▪ and proceedings . How farre our Saviour doth indeavour this , he makes sufficient demonstration , when he sayth to his Apostles I call you frends , because all whatever I have heard from my Father , I have made known● vnto you ; and againe , aske and it shall be given you , seeke and you shall find , knock and it shall be opened to you . For as in all frendship , so in this much more , it is supposed that we will not aske things either vnlawfull , or hurtfull , to ourselves . And wheras frends , because they cannot be the same in person , desire to be allwayes at least in place , and companie together , our Saviour , you see , doth not fayle in this , being content with any kind of accomodation in the poorest parish Church , or Chappel , rather then to be from vs ▪ and so i● our soules , so they be in grace . III. Moyses by often trea●ing with God grew to that confidence that once he sayed to God , If I have found favour in thy sight shew me thy face , that I may know thee ; and God answered , I will shew thee all good . When the promise came to be performed , i● could not be otherwise then by a little hole in the rock , and God passing in a cloude , and covering that little hole , so as to conceale most part of his glorie ; for as the Apostle witnesseth , God dwels in a light inaccessible , no man ever saw him , nor can see him . In the person of o●r Saviour while he lived vpon earth , God was seen vnder the vayle of his humanitie ; here he is seen vnder the resemblances of breade and wine : that his intention is to sh●w vs finally his glorie , this blessed Sacrament he hath left vs for a pledge : therefore the beloved disciple recordeth before the washing of the feete , and before the institution of the blessed Sacrament , that wheras he had loved his who wer● in the world , he loved them to the end . It is our duty to be carefull that he be not frustrated of this end , and we fayle of that eternall frendship which he desires we should have with him . The Counsel of the Wiseman is . Say not to thy frend go and come againe ; to morrow I will give it thee ▪ when thou mayest presently give : we know not how soone our end is , when it will be too late to give our love to him , which we may doe presently , and the more , having so loving an imitation , and so sure a pledge of his love . Intertaynment of our Saviour as our Brother . I. OVr Saviour after his resurrection appearing to the women , bad then go , and tell his brethren of it ; honouring his Apostles , and disciples with this title , in regard that by his goodnes thy had one heavenly Father ; his by nature ; ●hiers by adoption , one eternall inheritance , as the Apostle witnesseth , tearming vs Heyres to God , and coheyres to Christ. VVhich Brotherhood being derived vnto vs by the grace of God , and by Charirie , or the love of God , poured into our harts , by the holy Ghost which is given vs , we are the more beholding to our Saviour , because by this holy Sacrament received , he doth confirme vs in this grace of adoption , and increaseth it , and strengtheneth it more and more . making the etetnall inheritance belonging to it more sure vnto vs , so farre is he from envying vs his Fathers love , as Iosephs brothers did , or not rejoycing at our returne into grace after our going astray , as the elder brother to the prodigall child , or contending about the inheritance , as two brothers in the Gospell . II. The wiseman telleth vs , that a brother that is assisted by his brother , is like a strong citty , and thier counsels like the barres of citty gates : VVhy therfore should we distrust the overcoming , or keeping ou● our Ghostly enimies from the castle of our hart , seeing our Saviour doth so lovingly offer vs his assistance , not only incouraging vs by his words , and exhortation , but himself puts himself into our hart to defend it with vs ; so that we ●ay with Esay the Prophet confidently say . He that doth iustifie me is by me ; who shall gayne-say me ? let . vs stand together , who is my adversarie ? let him come : And indeed if we do not faintly , or treacherously flinch from him , we shall be impregnable ▪ III. By which we may vnderstand how much they wrong themselves , and others who di●wade from often ●ecoiving this bl●ssed food , vnder pretence perhaps of more devotion , but indeed not well vnderstanding how to order thier devotions ; for as it is the counsel of phys●tia●s , and experience teacheth that they who have weake stomacks should eate often , and of things that are of good nutriment ; so it fares also with our soules , which of themselves are weake : and as to the fimilitude in which we are , they are numbred amōng the six whome God doth hate , who sow discord betwixt brethren : And certaynly , to keepe vs from often intertayning this our brother ▪ must needs be the seed of discord betwen him and vs ; for by neglect of the Sacrament we grow lesse able to resis● temptations , and consequently are the easyer drawne into synne , which only can make a distance betwixt him and vs ▪ IV. Finally by this title we are put in mind , that we Christians , being all brethren , should labour to maintayne brotherly love among vs so much the more by how much our Saviour is also our brother ; and we know that generally one brother taketh vp the quarel of another brother ; and it is not for our purpose to have our Saviour against vs ▪ Therfore particularly when we are to receive , or have received , we must according to the counsell of S. Pe●ter , lay a side all malic● , all deceite , and dissembling , and ●nvy , and all detraction , to the end to mayntayne this brotherly love as being of one familie with Jesus Christ , and feeding vpon the same supercelestiall bread of his sacred body ; and dispose ourselves to all meek●es , and affabilitie , that there be no dissention , nor hartburning , not any occasion of it , by word or d●ed , but a●●ist one another in what we can , with no lesse promptitude , and readynes , then one hand is ready to help the other . Intertaynment of our Saviour as he is the sacrifice of the law of grace . I. SAcrifices were practised in the law of nature from the beginning of the world , and instituted in the law of Moyses , as the prime act of worship due to God , as he is the author , and giver of all things , and as due to none but God. And because none can deserve better then he who is the fountaine and giver of all , the light of nature did dictate , and the law prescribe , that the best things , and prime fruits should be offered , nothing ●ame , nothing corrupted ▪ nothing which was not perfect in its kind . So Abel is commended for offering the first begotten , and the fat of his flock . Cain not looked vpon because defective . And because life is the best thing that we have , and most esteemed , and for the mayntayning of it all other things serve , God commanded Abraham to offer him the life of his only sonne Isaac , as a testimonie that he was Lord of life , and death , that is , supreme over mankind ; and secondarily , as his acknowledgement of it , and obedience : Content notwithstanding with the demonstration of his willingnes , and not pleased that we should exercise that vpon one another which would turne to crueltie , and barbari●me , he furnished him with a ram to sacrifice ; and in conformitie , all the sacrifices of beasts , or fowle , or what other thing offered , were testimonies and acknowledgements that what we did to them , was due to be done in our own● persons , God of his goodnes accepting other things in lieu of vs , as afterwards he appointed in the law , that the first begotten Children should be redeemed with mony : where besides the truth of the thing . We may see how pleasing it must needs be to God to part with life and goods , and the contentments of this world , rather then offend , or that we may serve him better , and persever ; for every such act is a sacrifice , and hath the nature , and me●it of the highest act of religion . II. Christ our Saviour coming into this world to perfect the written law of Mo●ses , and to institute the law of grace , could not leave this law of his , with out a more perfect sacrifice , then had been before ; therfore being to compleate all the sacrifices of the old law by the sacrifice of himself vpon the altar of the Crosse , and to provide a continuall sacrifice , not inferiour to any , for his people , and Church , to the worlds end ; the day before his death he institu●ed this blessed sacrifice of the altar , ●hat is , his owne self to be offered , and no● only in words , but by a publick ceremonie common to the whol● Church , and to be really sacrificed , not bloodyly as once vpon the Crosse ( for that would have been incompetent to him , and inconvenient to vs ) but yet so that his death should be dayly , not only represented , but in a manner acted , the words of consecration dividing , as it were , the body from the blood , and the blood from the body , by being pronounced severally vpon severall matters ; not that the blood of our Saviour is not also in the sacred host , and his body in the chalice , but it is not there immediatly by force of the words , but accidentally because the body , and blood is now living , as at the last supper . VVhen our Saviour sayed . This is my body which shall be delivered for you ; this is my blood , which shall be shed for you . And againe , doe this in memorie of me . Ordering the same sacri●ice to be continued successively in his Church , by his Apostles , and those who were to succeed them in thier Pri●stly function : so that here is the best thing offered for vs , and offered in the highest way of expression of our acknowledgement towards God ; the only Sonne of God , the first born of all creatures , Who as God , contayneth all things in himself O unspeakable grace . O wonderfull favour ! O immense love expressed towards man ! what shall I render to our Lord for this grace , for so excessive love ▪ I cannot give him a thing more gratefull , then wholy to deliver him vp my hart , and intirely vnite it vnto him . Thom ▪ a Kemp. lib. 4. cap. 13. num . 3. III. As in the sacrifices of the old law , so in this our Saviour would have all his people partake of this sacrifice , and therfore did institute it vnder the forme of bread and wine , and not in the proper shape of flesh and blood , bread and wine being things both most vniversall . and best agreeing with every bodies taste , and from which generally people not only have least aversion , but most vse ; and doe best signif●e the effects of this holy sacrifice , as it is also a Sacrament ; to wit , the spirituall nourishment , and fortifying of our soule by the presence of our Sauiour in person , and by speciall graces flowing from him ; in which respect our Saviour tearmeth his body and blood truly meate and drinke , and that he that eateth this bread shall live for ever ; because , as by often eating and drinking we main●●yne our bodily life , so by this bread we may maintayn● ou● spirituall life , which is to remayne for ever . O how gr●eate and honourable is the office of Priests to whom power is given with sacred words to consecrate our Lord of Maiestie , with thier lips to blesse him , in thier hands to hold him , to receive him in thier mouth , and to minister him to others ! O how pure ought those hands to be , how cleane that mouth , how holy that body , how vnspotted that hart into which the authour of Puritie doth so often enter . Thom a Kemp. 1. 4. c. 11. n. 6. Intertaynment of our Saviour as he is a spirituall banket . I. MEate and drink is for necessarie sustenance , a banket is moreover for pleasure and contentment , not only of the taste , but generally all other delights concurre in it . Now if the wiseman ●ould say of the Manna in the old law , that it had in it all delight , and the siveetnes of every thing that we taste ; doubtlesse , if we apply ourselves vnto it , we shall find also in this heavenly Sacrament ( where of that was a figure ) all sort of spirituall delights . And first , occurs the exquisitenes of the food ; it being the bread of Angels , and sen● vs downe as farre as from heaven , prepared to our hand , without other labour on our part , then , as in all bankers to dresse ourselves handsomly , that we be not found to appeare at so greate a table , and in such companie , without our nup●iall or wedding ga●●ent , that is , without Charitie ▪ the love of God , and our neighbour , or puritie of hart from mortall breach of his commandments , though we be otherwise poore , and lame , and weake , he doth not disdayne our companie , but gives vs a most harty welcome . Come vnto me all yee that labour ; and to whom it is paynefull to serve me , and are burdened with evill customes , and passions , and I will refresh you . O sweete , and frendly word in the eare of a sy●●er ; that thou my Lord God doest invite this poore , and needy Creature , to the feeding vpon thy sacred body : The heavens are not pure enough , and thou sayest , come vnto me all . II. Besides this exquisitenes of the food , and companie , and harty welcome , if we attend , we may find that which will please the eye of our soule very much ▪ to wit , the death and passion of our blessed Saviour ( to put vs in mind . VVherof , this holy Sacrament , and sacrifice is instituted ; and , as it were , to Act it before vs. ) And what can be more comfortable to a synner then to see before his eyes , the price of his redemption layed downe ? to receive into his breast the forgiver of his synnes ? the sacred body and blood by which they are more and more dayly washed away ? If we doe vnderstand what synne is , and how much it doth import vs to be cleare of it , we cannot but take greate contentment thus to receive our Saviour , the lamb of God , who taketh away the synns of the world . Reioyce , ô my soule , and give thanks to God for so noble a gift , and such singular comfort left thee in this vale of teares ; for as often as thou recordest this mysteric , and receivest the body of Christ so oft doest thou work the work of thy redemption , and art made partaker of all the merits of Christ. Thom. à Kemp. l. 4. c. 2. n. 6. III. As to our tast , and other senses ; if we consider the refreshment which we receive by this holy Sacrament , we shall find that the effect of it , is , to cure the pala●e of our soule ; to take away our false appetites , which egge vs to feed vpon things that are hurtefull , and poysonsome ; to breed satisfaction , and contentment in our devotions , and spirituall exercises , and a right temper of body and ●oule , in which our health doth consiste : By often receiving devoutly we shall come not to thirst so much after vanities ; nor to be altered vpon every sugges●ion or temptation , as being strengthened with this fruite of the Tree of life : And as by the practise of vertue we shall find the sweetnes of it , so the same sweetnes will diffuse itself to others by good example , and the house will befilled with the odour of the oyntment , that is , we ourselves , and others will be pleased with it . O admirable ād hidden grace of the Sacrament which is knowne only to Christs faythfull people . In this Sacrament spirituall grace is given , the strength of our soule is repayred , the beauty therof , lost by synne , is restored . The grace is sometimes so greate that from the fullnes of devotion ▪ ●ot the mind only but our weake body also doth feel● more strength bestowed vpon it , Thomas à Kempis lib. 4. cap. 1. num . 11. IV. VVho could by contemplation rayse vp his soule so high , would not fayle to heare the musick also of the Angels singing glorie to God in this blessed mysterie ▪ for , that the Angels doe assist in multitudes , both at the consecration and receiving , there is no doubt , Holy Fathers confessing it , and many visions confirming it ; and seeing in his life time , in the desert , after his temp●ation , they came , and ministred to him ; now in glorie , they certaynly never leave him ; and attending him , they cease not to sing his prayses ; and also thy happines , who hast the favour to intertayne so greate a Lord , to lodge so greate a Guest , to have so pleasant a companion , so faythfull a frend , so noble . and so beautifull a spouse . ô happy soule which hast been made worthy devoutly to receive him , and receiving to be replenished with spirituall ioy . Thom à Kemp. l. 4. c. 3. n. 4. Intertaynment of our Saviour with the blessed Virgen , and S. Ioseph . I. THe time which our Saviour lived with our blessed Lady , and S. Ioseph , may be distinguished into three parts ; the time of his Childhood ; the time of his youth till mans estate ; and the time after of his preaching : In the time of his infancie , and Childhood , though he were in most things like other children , yet some rayes of his divinitie at times appearing did not fayle to put them in mind that he was more then a Child , he carying himself with more discretion , and more pliablenes then vsually infants , and Children doe ; never froward , never vntoward , modest in his sports , moderate in his desires : so that besides the naturall love which parents have to thier little babes , they had a particular sweetnes , and contentment , in that he was such a babe , so qualifyed above all others ; and accordingly when they beheld him , or tooke him into thier armes , or provided necessaries for him , they did it not only with extraordinarie love , but with loving reverence and respect ; thier minds being elevated to a higher pitch by the continuance of his divine comportment , and never having any the least cause of distaste ▪ by him . This is he whom we receive into our breasts , and as so qualified he doth commend himself vnto vs , he having ▪ as it were , lessened himself into this forme , to the end we should take him between our a●mes , and imbrace him ▪ and reverently kisse his fee●e , and hands ; assuming the affections of father , and mother , so farre as to exp●●sse the ●tmost of our tender love towards him , in regard , that for vs he would become an infant first , and then in this blessed Sacrament be as tractable to vs , as a little infant , in whom is all that a fatherly , or motherly hart can desi●e . II. VVhen his Child-hood was past , we cannot but think they tooke so much the more soq●d comfort in him , by how much they observed in all his actions , and speeches , not only more of the man , but more of that maē who was d●scyph●●ed vnto them by the Ang●l , to wit that it was he who should be greate , the Sonne of the highest , the Saviour of his people , r●igne for ever : And his di●courses tending to the clearer ●xplication of those high poi●ts to wit , in what true greaten●s did consiste , what was the saluation exp●cted , what was truly to reigne , how all might come to be Sonnes of God , and favo●red by him as such : they were infinitely taken with his conversation , spending nights and dayes with greate contentment in him : and though at times he wrought with S. Ioseph at his trade of Carpent●ie , thier eye was never of him , nor thier ●are from taking vp eve●y word , and action that fell from him ; which actions doub●lesse were sometimes mi●aculous , and such as afte●wards bred that confidence in ou● blessed Lady at the ma●iage feast to aske of him wine by miracle . His coming vnto vs in the bl●ssed Sacram●nt , is to hold th●se discourses with vs , to inlighte● our vnde●standing , and to inflame our affections towards things of the other world ; if we find it not at all , or not so mu●h as ●e might , it is because we give not ourselves leasure to ha●ken to him , but withdraw ourselves instantly from him to our worldly occasions : Attend a little to prayer , reade some good booke with reference , and respect to his presence , and yo● will find , that as the wiseman sayth , he will impart good things to you ; and be a comfort in time of care and tediousnes : If a● that instant you be called away indeavou● to supply it afterwards by sometime of retirement : Sometime miraculously , he doth inlighten and inflame people without these diligences on thier part ; we must not presume of those extraordinarie favours , but apply ourselves to the ordin●rie way of his proceedings . III. After our Saviour began publickly to wo●ke miracles , and to preach , we read nothing of S. Ioseph , probably he was dead , our Saviour and our blessed ●●dy assisting him ; but our blessed Lady followed him , among the rest of the devout women ; and we read in the Ghospell , that she stood sometimes with out doore , and could not get in by reason of the throng : By it we see her desire , and indeavour to be present with him at his exhortations and miracles , the more to increase in his love by the experimentall knowledge of his greatenes . Labour that the throng of importune thoughts , or affections , doe not divert thee from inioying . thy Saviour in this coniuncture , and from ha●kening to what he will speake to thy hart : say vnto him : How come I by this favour tha● I may find thee alone and open my whole hart vnto thee , and inioy thee as my very soule desireth ▪ that now no creature may divert me ; that thou alone mayest speake to me ▪ and I to thee as one frend to another , and as the beloved is wont to his beloved . Thom. a Kemp. lib. 4 cap. 13. Intertaynment of our Saviour with S. Ihon Baptist. I. S. Ihon Baptist in his Mothers womb leaped for ioy , at our Saviours presence , and for the benefit of sanctification then received ; our Saviour , by the voyce of our blessed Lady when she saluted S. Elizabeth ▪ manifesting himself vnto him , and presenting him with the first fruits of redēption , by freeing him from originall synne , and imparting vnto him his holy grace in extraordinarie manner before he was born so that though he did ●ot see our Saviour with his corporall eyes , by the eye o● he knew him to be there present , and to his power expressed his ioy and contentment in it . By the words of our Saviour , and voyce of holy Church we acknowledge our Saviour to be present in the blessed Sacrament , though vayled with the resemblances of breade , and wine as the he was concealed in his mothers wombe ; if we reflect with all vpon the worth of his person , the intent of his coming to vs in this manner , dayly more and more to sancti●y vs , and strengthen vs in his grace , and service , the familia●nes and frequencie of this favour , we shall find that we have cause to leape for ioy with S. Jhon , and so much the more in regard that our Saviours presence to S. Ihon was at a di●●ance , but to vs , he is with vs in our breasts ; where we may make vse of the words of S. Elis●beth speaking of herself , and for her speechlesse infant . Whence is this to me , that my Lord cometh thus to me . When the ●rke was brought into the Campe , ●he Children of I srael gave a great● shout , and the earth rang of it , and thier ●●imies were astonished at the ioy ; much more ioy should we shew at the coming of our Saviour into vs ; and all the powers of our soule and body should make thier expressions ioyn●ly and severally welcoming him . II. Our vnderstanding raysing itself to acts of lively fayth , and humilitic may say in imitation of S. Jhon ( when our Saviour came afterwards to be baptized by him ; ) I ought to be baptized by thee , and thou c●mest to me ? It were my part to runne through fire and water to come vnto thee , Werc it but to touch the hemme of thy garment with the devout woman , to the end to be cured of my invetera●ed diseases ; and thou comest to me ? Thou ▪ who art the king of kings , the Lord of Angels , the onl●●onne of my God ▪ God from all eterniti● without beginning ? I am not worthy to vntie the latchet of hi● shooe , nor to approch so neere him as to doe him th● humblest service that can be imagined , and ●e cometh to me , in this familiar , and frendly , and humble manner . O invisible Creatour of the world , my God , how wonderfully do●st thou deale with vs ? how sweetly , and gratiously doest thou communicate thyself vnto vs in this bl●ssed Sacrament . This doth surpasse all vnderstanding ▪ this doth in pa●●icular manne● draw the harts of devout people vnto thee , and inflame thier affections . III. Towards which we may consider further , the ●ontentment which S. Ihon tooke in beholding our Saviovr as he passed along divers times by him , when pointing at him he sayed , Behold the lambe of God ; behold him that taketh away t● synne of the world ; for his thoughts rested not in that which bodyly eyes only did discover , but they reached to that which had been taught him by spirit of God ; that this was he who though borne into the world after him , was from all eternitie before him , the Redeemer promised , and now come to take away the sinnes of the whole world : and as he sayed in an other occasion , this was the Bridegroome , or spouse of our Soules , himself being only a frend of the bridegroome standing , and rejoy●ing at his voyce : how much more reason have we to rejoyce , and take content , who doe not only heare his voyce , but receive him with in vs , for the selfsame effect for which he came first into the world , and to accomplish the worke which ●hen he began . And as the eye of the bride is never of from the eye of the bridegroome whom she passionately affecteth , so should out eyes be fixed vpon our Savio●r in this blessed Sacrament , taking contentment in his perfections , which are without blemish , and in his benefits ●hich are incomparable . It is very much to be lamented and pittied that we are so cold ād negligent , aéd are not caryed with more affection toward our Saviour , in whom is all our hope of salvation . IV. S Ihon when he was in prison , sent two of his disciples to our Saviour with this Message for thier satisfaction , art thou he that art to come or expect we another ? Our Saviour gave them no other answer , but that they should go , and report to S. Ihon what they had heard , and seen ; the blind see , the lame walk , lepers ar●●lens●d , the deafe heare , the dead rise againe , to the poor● the Ghospell is preached , and blessed is ●e who is not scandalized in me . This is the way to increase in de●otion towards our blessed Saviour , and this blessed Sacrament ; not to be scandalized , or stumbled at what we see outwardly of him , but consider his power , his 〈…〉 mercy his meekenes , in stooping to the poorest among vs , for our comfort , and reliefe ; and that we ca● expect no reliefe but from him ; let vs therefore humbly present our blindness , and lamenes , and deafnes , and other miseries to him , with confidence that he will cure vs , for he refuseth no body that truly desires and labours to be cured , ād gives vs more over forces to desire , and labour it . Intertaynment of our Saviour with the Samaritan Woman . I. AS our Saviour sat alone , vpon the brink of the well ( at which people were wont to draw water for th●er occasions ) expecting his spirituall , and corporall , refection ; so in the Churches of Catholiks ( where his pretious body is reserved in the blessed Sacrament , for the refreshment of the 〈◊〉 , and of those that are in heal●h ) with greate patience h● expecteth that people will come vnto him ; and though he might well be wearyed with so much attendance , and thirs●eth nothing more them our relie●e , yet even so h● sitteth still expecting , and by inward inspirations , and outward admonition sayth to out soules as to the Sama●itan woman , give me to drink . It were to be wished , that we would not so often answer him with the put of , which the women vsed towards him a● fi●st . How doest thou , being a ●ew , aske of me to drink , who am a Samaritan Woman ? ( for the Iewes doe not vse to converse wit● the Samaritans . ) for much like is the answer of many , who pretend , that being people of the world , incumbred with worldly occasions , and imployments , they cannot attend so often to be present at the holy sac●ifice , or to receive : and ought not to be pressed , or exhorted , to it , it belonging ( as they conceite ) to such as are retired from the world , and not to thier profession ; as in the parable of the supper expressely they began all to excuse themselves ; one because he had bought a farme , and was to take a view of it ; another because he had bought five yoke of exen , and was to make triall of them ; a third because he had maried a wife , as if that did make his coming impossible . II. Our Saviour , by his answer to the Samaritan , doth barre all excuse . saying , If thou didst know the gift of God , and who he is , who sayth vnto thee , give me to drink , thou peradventure wouldst have asked of him , and he would have given thee living water . For certainly if we did truly weigh the greatenes of the gift , and of the giver , in this blessed Sacrament , the wonder would be ●ather on his part , how he being the foun●aine of all that can be desired ( in whō are all the treasures and the fullnes of that which is God ) doth aske of vs , to drink and eate , at his table ▪ and that with such thirst , as if he wanted our companie : and a second wonder on our part , that being so lovingly invited to these living waters , we still hang-of ; and it is but peradventure that we will accept of them ; wheras there is no peradventure on his side , but he would certay●ly and freely give himself , and with himself impart his treasures vnto vs : and doth not refuse vs because we are synners , so we doe confesse it , as this Samaritan , who acknowledged to him that she was an advlteresse , and carnally given , having had five husbands ; nor doth he decline vs , because of our worldly busines , but with reason expects we should lay it a side for some houres to attend him , as this woman who did not think this time long which she spent in discourse with ou● Saviour ; and left her pitcher behind her for a time , that she might mo●e fully comply with him . III. At the first pe●haps we may not find so much comfort in ●ec●iving , by reason of our overmuch greedynes about our worldly affayres ▪ or little vse of praye● ; the one dulling , the other withdrawing our thoughts ; neither doth God allwayes suddenly wo●ke any notabl● alteration in our soules , but by degrees as in this woman first asking her to drink , as if himself had needed : every good motion hath its beginning from him , every good gift is from above ; and then he expects we should helpe ourselves by consideration of the dignitie , the necessi●ie , the profit of this blessed Sacrament . ( Every one tha● drinketh of the water of this world shall thirst againe , and be ever thi●ftie , till his dying day , not on● in tē thousād thinking that he hath enough , but that for one occasion , or o●her he would have more ; but he that drinketh liberally of water which our Saviour will gives him , shall not thirs●● after the manner of the world , with troble and vexa●ion , but the very water of grace received shall be vnto him as fountaine ever bubling and thrusting vs on to life everlasting . The water of this world is heavy , ever pressing vs downewards , cold , and subiect to ill ●avours , and corruption , the waters of his grace received in the Sacrament give life eternall , and as be●wixt temporall , and eternall there is no comparison , so betwixt the worth and benefit of the one , and the other water . IV. Lord give me this water , that I may not thirst , nor come hither to draw . This was the first good effect in the woman of ●ur Saviours motion , to wit a desire of the water of which he was speaking ; and it was seconded by further instruction ; for she , all this while , thought he had spoken of the materiall water , and therefore alleaged , that the well was deepe , and se●ing he had nothing wherwith to draw water , she wondered where he should have thos● living waters : But he by little , and little raysed her thoughts to vnderstand that he spake of spirituall water , and refreshment belonging to eternitie ; a thing which even in her vnderstanding was of more importance ; and therfore she sayed , she expected the Messias who would instruct her in all those high matters ; whervpon our Saviour differred her no longer , but told her he was the Messias expected ; which she instantly proclaymed , with grea●e ioy , through the whole citty from whence she came ; and he was received in it with much satisfaction . O powerfull word ! I am he who speakes with thee . It is the Saviour of the world who doth thus familiarly impart himself vnto vs. Too greate a person to be put in balance with whatever thing created , and his blessed presence too greate a favour that any thing should be admitted to stand in competencie with it . Come and s●● the man , who is able to satisfy you in all your doubts , and from whome you shall receive all goodnes ; take these things into your consideration , that you may inioy the living waters which he promiseth , and in which you will find eternall comfor● ▪ V. His disciples returning from the to●ne with provision , wondered to find him talking with the woman ; but 〈◊〉 more , when inviting him to take his refection vpo● what they brought , he answered , that he had other meat● to feed on , which they knew not ; and to take away thier ●ondering , he declared himself , that his food was to do● the will of his father ; and wheras it was then neere harvest time , his harvest was the good of soules ; in all things indeavouring to rayse our thoughts from these temporall things , to that which doth infinitely more import vs , to wit , our spirituall food , and the harvest of which we ar● to make ou● eternall living ; for which end he would remaine with vs continually vnder the shapes of bread and wine that as we cannot forget , nor forgo for any thing , our corporall food , so we should be as mind full , at leas ▪ of our spirituall food and sustenance ; and not neglect it , or differ●e it long for any temporall occasion whatsoever . O Lord my God , prevent m● with the sweetnes of thy blessings , that I may devoutly , and worthily approch to thy Sacrament : stirre vp my hart towards thee , and ●ake away the heavy dullnes ●hich possesse●h me . Tho● ▪ 〈◊〉 Kemp. lib. 4. c. 4. Intertaynment of our Saviour with the penitent Magdalen . I. S. Mari● Magdalen is set before vs as a patterne of the best love , after harty repentance for our synns ; her teares bearing testimonie of her sor●ow ; her incessant kissing of our Saviours feete , witne●●ing her love ; and her annointing them , her desire of making satisfaction to her power : which three though at all times it behoveth vs to practice , yet chiefly in order to the holy table of our Lord , before and after receiving him ▪ wich might be the cause among others , why he ordered her conve●sion to happen while he was sitting at board with the Pharisee ; whose invitation he accepted the rather , because ( as in the Samaritan ) he had other food to feede on , then was outwardly set before him , and accordingly he wished him to take notice of what this woman was then doing , to receive instruction , how it had bee●●itting for him to have behaved himself towards our Saviour in his receptiopn , by discoverie of his errours com●itted in it . II. The pa●able which our Saviour vsed to the Pha●isee of two debters , wherof one owed a greate summe of money , the other a lesse , and were both forgiven ; may serve vs for the first document , and ●each vs , that we are all debters to our Saviour , more or lesse ; and that he that ●hall think himself lesse debter then another , shall runne greate hazared to be grossely mistaken ; as we find this Pharisee was ; and that other , who comparing himself with the Publican , however in his owne eyes he thought he deserved better , was found in the eyes of God to be farre behind . Let every one therfore retire himself into the closet of his hart , and looke over his obligations , new and old ; he will not find them all cancelled ; if those for which he was eternally to lye in chaynes have been delivered vs vpon repentance , and promise of amendment ( as to the servant that fell at his Masters feete , and craved his patience ) let vs looke whether the obligation which we have to our Neighbour , to deale by him as God hath dealt by vs , be discha●ged . And if we fi●d no greate summes of this nature owing , yet besides infinit● little debts which we dayly incurre , we have the greate debt of his patient forbearance ▪ still lying vpon vs , and of his more then patient love , out of which he hath not been overcome with our often offenses , but still favored vs with his graces : in regard of all which , we must prostrate ourselves with the Magdalen at our Saviours feete , with teares acknowledging our Arriers . More in number● then the hayres of our head , and poure them out largely as water , confessing that all we can doe is not sufficient to discharge even this new obligation of his gracious admitting vs , poore synners , to his table , What doth this pious condescendencie meane , and this frendly invitation ? How shall I dare to approch , who have nothing good wheron to presume ? Th. a Kempis . lib. 4. c. 1. n. 3. III. But ●o draw so neere as we can to our discharge , we must chiefly in this occasion practise acts of love ; which is two fold , towa●ds God , fignifyed by her incessant kisses ; and towards our Neighbour , signifyed by the oyntment bestowed vpon our Saviours feete . These two are the fullfilling of the law ; and in these two consisteth our Plenarie Indulgence , and remiss●●● : for , having received ●bsolution of all greate offenses , which we could remember , in the Sacrament of confession ; in this are forgiven more fully those which we could not remember , and what other veniall synns we may have committed since confession , being sory for them , with purpose ●o amend ; and by acts of love , and true contrition , which are proper to this Sacrament of love , much of the payne due to synne is ●eleased ; and the more , the more we love , as our Saviour sayed , in conclusion , of this blessed saint . Many syns are forgiven her , because she loved much , he that finds lesse forgiven him , it is signe he loved lesse . And of that love which we owe our Neighbour the holy Ghost telleth vs , that almes giving , or works of mercy deliver from all synne , and from death , and will not suffer a soule to goe into darken●sse . Lord what is my confidence in this life , or what greater comfort among all things vnder heaven ; is it not thou my Lord God ? IV. The Magdalen vnderstood her vnworthynes yet did not forbeare to approch to our Saviour ▪ but knowing the greatenes of her disease , she came with humilitie to the Physitian , whom she found able and willing to cure her , she placed herself behind 〈◊〉 his feete ; shame commanding her to be bashfull , love drawing her on to a reverent confidence : she began with teares , but never ceased to kisse his feete ; for whoever hath least cause to weepe hath most cause to love , his synns being either forgiven him , or prevented ▪ She considered what she had done and would put noe stint to what she was to doe for satisfaction ▪ she poured forth teares from her eyes , but more acts o● love from her hart , and her very teares served her as oile to 〈◊〉 me her affection , comparing her owne vnworthynes with so kind a reception Behold this woman : compa●e reception with ●eception : by how much this is more gratious , by to much thy teares and kiss●s ough to be more abunda●t and ●ervent . Intertaynment of our Saviour with th● Cananean . I. THe Magdalen was not so lovingly intertayned , but the Cananean may seeme to have been as roughly , at first , reiected ; for though she cryed after him a mayne ; and had his Apostles intercessours , and coming neerer prostrated herself before him , she could hardly be heared ; because she was a stranger by nation , and not of the Iewes , to whome our Saviour was immediatly sent and not to the gentils . It is true also that her request was not directly for her spirituall reliefe , as the Magdalens but for the reliefe of her d●ughter that was tormented with an evill spirit : Yet that was figuratively her soule , ( as S. Ierome interpreteth it ) oppressed as then with Idolat●ie . And all this to vs is an Instruction , no● to come at any time to this blessed Sacrament for human respects , as to doe as others doe , or because we ●ill no● displease , or only for some temporall end that tendeth not to our spirituall good ; for tho●gh nothing of this be absolutely vnlawfull , ād in time God hath so much mercy of vs , that he turnes our affections to some better motives ▪ yet we shall not have ●or the present so much benefit ; but ●ather doe deserve in some measu●e a check and that out Saviour should turne himself from vs ; for he comes not to vs for those ends , but for our spirituall occa●ions . II. The poore woman , as it seemes , had so much beleefe of our Saviours power , and so much confidence in his goodnes , that she would not be beaten of ; but the more he delayed her , the more earnest she was in her request ; and having vsed other expressions before , explay●ing her daughters necessitie , here prostrating herself before him , confined herself to few words saying only , Lord help me . And our Saviour ●elling her , that it was not good ●o take the bread of the Children , and to cast it to the dogs : She nothing trobled at i● , but humbly acknowledging her vnworthynes , replyed , that it was true , but ye●●hat little dogs did feed of the crumbs that fell from thier ●●asters table . In eff●ct saying with the prodigall Child vpon his returne , 〈◊〉 I have synned against heaven and in thy sight , now I am not worthy to be called thy sonne make me as one of thy hyrelings , or servants , or the meanest in thy house , to sit vnder thy table ; for the crumbs which fall from it are more delicious then all the daynties of the world , and more soveraigne for all my infirmities . O heavenly banket , in which Christ is received , the memorie of his passion is recorded ; the soule is filled with grace ; and a pledge of future glorie is givē into our hands . III. Her perseverance , and humilitie prevayled so farre with our Saviour , that he not only granted her request , in the cure of her daughter ; but greately commended her faith ; giving vs to vnderstand , that nothing must beate us of from stedfastly beleeving his blessed presence , and the power of the Sacrament , though we doe not sudenly feele the effect of receiving ▪ and that we must humble ourselves the more , and impute the delay to our owne vndeservings , as truly the cause why we feele not so much benefit : And it is no ill way to deserve increase of grace , to offer to our blessed Saviour at the time of receiving a good purpose to abide , or dissemble a reproch , or a hard word , which may fall from our neighbour towards vs , by example of this Woman , who in effect seemed to be reckoned no better then a dog ; and how meanly doe some people think , and speake of our Saviour himself , and of this holy table ? Yet he dissembleth it for our good , and continueth his gracious presence with vs. Intertaynment of our Saviour with Ma●tha Marie and Lazarus . I. LAzarus is figure of the purgative life , Martha of the active ▪ Marie of the contemplative . The acts which are proper to all these three , can not be better imployed then in intertayning our Blessed Saviour , with the like love that these two sisters , and thier brother Lazarus did intertayne him in thier life time . Lazarus first languished , then dyed of his siknes ; but was restored to life by our Saviour , and at an intertaynment , a little before our Saviours passion , was one of th●se that sat at table : It is farre from our dutie , but too often seen in vs , that by disorder , we suffer ill humours , and ill dispossitions to grow in our soules , which vitiating the health therof , we languish , and are dull in the service of God ; a●d not vsing convenient remedie in time , we come to dye mortall offense ; and abiding long in it , we become oysome , and of ill example to others ; and were not the goodnes of God incomparable , so we should lye irrecoverably turned into very earth , without possibilitie of returning , or raysing our head towards heaven : But our Saviour ; of himself , profers to coem to vs , and rayse vs. He is dead , but let vs go to him ; and out of our corruption draweth our greater good . Here it fitting we should borrow teares of the systers ; and contemplating our owne spirituall misfortunes , bewayle them vnconsolably . Lord , what a disastre was it to me , that I should forsake thee ? if I had had thee in my thoughts , as I ought , this would not have befallen me ; I am loathsome to myself in this dungeon of synne , in which I am buryed ; what a weight of difficultie doth presse me downe , that I cannot rayse myself ▪ Command , sweet● Iesns , that the stone be removed ; give me grace to vnderstand thoroughly where I have layed myself ; call vpon me with a strong voyc●● Lazarus come forth ; vntie the bonds in which I am insnared ; ô how willingly will I obey thy voyce , and be carefull not to fall into the like herafter . II. We may easyly imagin what ioy this bred in the two sisters , but it bred also no lesse envie ; and malice in some of the Iewes in so much that the chiefe of them contrived how they might kill Lazarus , because many did beleieve in our Saviour by occasion of this miracle . By which we must learne both to be thankfull to our Saviour for so greate a benefit , as at which the very Angels doe reioyce ; and be the more wary we be not intrapped by our Ghostly enimie , who like a roring lion walketh about , seeking whom be 〈◊〉 dev●ure ; the diligence of Martha in intertaying 〈…〉 will put vs in a way to secure ourselves 〈…〉 . Our Saviour in such an occasion sayed vnto 〈◊〉 Martha , Martha , thou art carefull , and art trobled about many things . He did not mis●ike her carefulnes : not to be 〈◊〉 , is next degree to neglect ; to be carefull and 〈…〉 I , argues pusillanimitie : to be 〈…〉 out of a noble disposition , confident in that which is best : And , speaking of intertaynment , in three things people vse to shew thier care ; that there be varietie of good meates ; that they be tender and well seasoned ; that they be served in good order and time . These three betoken the serious mortifications of our passions and evill customes after our reconciliation : Varietie of vertuous actions sometimes praying , sometimes reading , sometimes doing some deed of Charitie , spirituall or temporall , sometime attending to our other occasions according to our calling . And thirdly that all these things be not done at randome , but in an orderly , and constant way , and distribution so neere aspossibly we can . III. It is very true , that Charitie , or the love of God ▪ is the queen of vertues , and is that one thing , which is absolutely necessarie , as indeed comprehending all other vertues , as the Apostle setteth forth vnto vs : Charitie is patient , benigne , doth not envie &c. and is never to be taken from vs ; because fayth , and hope , and other vertues will cease in heaven , where there will be no occasion of them . Charitie remayneth for ever . And happy are they who with Marie Magdalen can sit at the feete of our Saviour ; by hearing and speaking of his love ▪ to inflame it in thier harts : It is the best part , yet they must vnderstand that , so long as we live in this vale of miserie , it is but a part ; it must be so attended vnto ▪ as not to hinder other occasions , which dayly call vpon vs. And even in this intertaynment of our Saviour , when we receive him , though our whole life time were not sufficient to attend vpon him for once receiving , yet having set at his feete some convenient sp●ce , so we part ●o● from him for idlenes , ortediousnes , or neglect , we may not omit other necessarie bysines ; but having commended all the occasions of the day , or weeke following ▪ to his direction , we shall find that we shall have no reason to complayne that we are left alone , but be holpen , 〈◊〉 assisted in our distractions by our former quie● . 〈◊〉 thou art my beloved , choosen among a thousand , in whome it hath pleased my soule to dwell all the dayes of my life ; thou are he in whome is all true peace and quier . Intertaynment of our Saviour with Zacheus . I. ZAch●us was Prince , or chiefe of the Publicans : a rich man , and desirous to s●● our Saviour , as he passed that way , but could not by reason of th● throng of peopl● , himself being low of stature , therfore running before , he went vp into a sycomore tree . that he might see him . This represents vnto vs the condition of many . who are hard of beleefe , and find a thousand difficulties ▪ particula●ly in this Mysterie of the blessed Sacrament ; humane reasons thro●ging vpon them so thick , that the more they strive inthem , the further they are thrust of from seeing our Saviour as he is ; and the richer they are indowed with naturall wit , the more difficultie oftimes they find ; and where thier naturall wit doth not help the ●ownes of thier stature , they think that run●ing before every body with philosophicall discourses they shall discover that which will give them content and satisfaction . But as Zache●s had been little the better , if no other co●●●e had been taken , but his stepping into the sycomore tree , and perhaps that only sight might have put him into a m●aner conceit of our Saviour then before it ; so it fares with these men . Thou must beware of curious , and unprofitable searching into this most profound Sacrament , if thou wilt not be drowned in the depth of doubtfulnes . &c. II. In regard nothwithstanding that his indeavour to see our Saviour was not all together of curiositie , b●● probably out of some reverend conceite of him mingled with it , our Saviour taking compassion of him shewed him the way how he might come , both truly to know him , and in●oy him ; wherfore looking vp vpon him , he 〈◊〉 vnto him , make hast , and come 〈◊〉 , for this day , I 〈◊〉 ●bide in thy house . It must be light from our Saviou● eye , supernaturaly inlightening vs , that must give vs 〈◊〉 ●rue notion of this mys●erie ; it is our dutie how lo● 〈◊〉 we be of stature , or howeve● rich in naturall 〈◊〉 to make hast , When ever any reason represents itself 〈◊〉 trarie to what fayth doth tell vs ( not to runne higher a●● higher in our 〈◊〉 ) but ba●●ing discourses , to 〈◊〉 lower and lower into our owne disabilities , mindfull of that caveat which S. Paul gives vs : If any man think that he knoweth some thing he hath not yet knowne how he ought to know . Many have lost thier devotion , while they would be searching into higher things . III. And he made hast , and came downe , and received him reioycing ; and when all saw it , they muttered , saying , that he turned in to a man that was a synner . But Zacheus standing sayed to our Lord : Behold the half of my goods I give to the poore , and if I have defrauded any man of any thing , I restore foure-fold . Let people mutter as they please , either at the blindnes of our fayth , or at our hast to come to our Saviour , and often receiving ; We see here the bene●it of it ▪ the more we submit our thoughts to fayth , the more constant we become in it ; the of●ener we receive , the more grace is derived into vs , and more ligh● , and resolution to discover , and remedie things of which before we made no account : And ●he office of our Saviour , and intent of his coming , being to seeke and to sav● that which was lost , we have the more frequent occasion , and more potēt motive to seeke ●ith him into our soules , and expect saluation from him . Behold I stand before thee , poore and naked , begging g●ace , and craving mercy . Intertayment of our Saviour with the people of Hierusalem . I. THe Prophet Zacharie exhorts the people of Hierusalem greately to reioyce , and to exult in regard of our Saviours coming : Behold thy king shall come vnto thee poore ( or as S. Matthew records it ) ●eeke , sitting vpon an , Asse , and vpon a colt , the fole of an Asse . And he gives the reason , because in this meeke and ●umble manner he intended to conquer the world bringing both Iew and Ge●till to receive him as thier king , and to obey his commands and directions . The same meeke , and humble manner he continues till this day , particularly in the blessed Sacrament , offering himself to be received b● vs in so loving a way , that however they who have ●ier thoughts pinned vpon worldly greatnes , may t●●nk it strange in him , and folly in vs to beleeve , tha●●e should come vnto vs in so poore , and infirme wise , yet to those who truly consider his loving intent in it , it is both admirable , and to be received with all ioy and exul●ation , subiecting our vnderstanding to his power , wisdome , and goodnes ; and bridling our wilde thoughts from ranging out of the high and beaten way of Gods received truth . II. The expression which the people made of thier ioy and contentment , was not a little also to be admired , considering the humble manner in which he choose to make this his solemne entrance : The disciples covered the Asse , and the colt with thier garments ; the people likewise Spread thiers vpon the ground all a long as he rode ; others cut downe branches , and leaves of trees , and strewed them in the way , and multitudes that went b●fore him ▪ and followed him , cryed Hosanna , to the Sonne of David ; blessed is he that cometh in the name of our Lord , Hosanna in the highest : And when he was entred Hierusale● the whole citty was moved , saying who is this ? and the people sayed , this is Iesus , the Prophet , of Nazareth in Galilee S. Bernard tells vs , that to receive our Saviour worthyly , we must be clad with the garments of the Apostles , thier doctrine , thier vertues , thier obedience , thier charitie ; we must lay ourselves vnder his fee●e , acknowledging that whatever we have is his ; garment , branch , and leafe ; and incessantly consider who he is ; for whatever we can arrive to know of him will fall short of his worth : This is Iesus : Blessed is he that can vnderstand this word . He that finds Jesus , finds a good treasure , yea a good above all goods : He that leeseth Jesus , leeseth more , then the whole world . III. Our blessed Saviour , amidst all this intertaynment , and all this joy of the people , so soone as from the top of mount Olivet he discovered the citty of Hierusalem , brake forth into teares , and into a most sad expression of himself . O Hierusalsm ; if thou 〈◊〉 knowen , even in this thy day , the things which belong to thy peace ; but no● they are hidden from thy eyes . &c. He saw that however the whole citty was moved at his coming , the greatest part of it , had not the motions towards him ●hich becomed them , and him ; and even many of those 〈◊〉 for 〈◊〉 present cryed Hosanna , would not long after be 〈◊〉 and cry Barrrabas , and Crucifie him . Where we see with how much reasō the Apostle admonisheth every one of vs , to examin , and prove himself , before and after he eates of this facred bread , that he come not vnworthyly not making difference betwixt this and a common table ; nor after having been intertayned at it , returne like a dog to his vomit . We approch to him who hath an eye which searcheth into our very harts ; there is no dissembling : but as he searcheth into vs , let vs search into his deservings , and be midfull of them , and we shall find the peace of God , which is hidden from the eyes of the world , and injoy the peace of our mind , which will be to vs a continuall banket . And insteed of drawing teares from our Saviour , we shall rejoyce him and the Angels ; who will joyne with the devout people , and sing Hosanna , at this happy meeting . Let all people , nations , and tongues prayse thee , and thy holy , and me●●ifluous name , and magnifie it with ardent devotion , end jubilee . &c. Intertaynment of our Saviour with the first Christians . I. IT is recorded of the first Christians that they were presevering in the doctrine of the Apostles , and in the communication of breaking of bread , and prayers , and greate feare was in all . And all that beleeved were together , and had all things common . Thier possessions , and substance they sold , and divided them to all , as every one had need . This being the practise of those primitive times , it must serve vs as a patterne , in some proportion , to imitate , at least in the occasion which we have to receive our Lord , and partake of that heavenly bread , which they handled with so greate reverence : And first we must continue stedfast in the doctrine of the Apostles concerning it : which doctrine we may read at large in the eleventh Chapter of the first of S. Paul to the Corinthians , confirming what the Gospells deliver , concerning the realitie of the Body and blood of our Saviour , vnder the shapes of bread and wine ; and teaching vs how greate difference we ought to make betwixt this spirituall banke● , and other meetings ; and consequently examin ourselves before hand , and cleare our consciences from synne coming to receive him , who is the searcher of harts and judge of the quick and the dead . If thou hadst the puritie of Angels , and the holynes of S. Ihon Baptist ; thou were not worthy to receive this Sacrament . II. Secondly ; it is fitting we should bestow some time in prayer , both before and after receiving ; and not come abruptly to the holy table , or go from it , as we would from an ordinarie meale ; but think what we are doing , and have done ; and commend ourselves to God , and his Saints vpon it , that we may receive the benefit of so greate a treasure more plentifully . The Apostle tells vs ▪ that many were weake , and feeble among the first Christians , and many did dye , because they made little or no difference betwixt this and other meats ; which spiritually at least doth befall vs , when we come and go away vnreverently ; for first we grow weake , and feeble in our resolutions of serving God , and keeping his commandments , and then neglect them , which brings vs to the death of our soules . III. Thirdly the day in which we receive , it were fitting we should continue in our thoughts the feare of God , more particularly th●n other dayes , remembring now and then what a guest hath vouchsafed to lodge in our breast : and fourthly also weane ourselves some thing from the pleasures ; and vanities of the world ; doing some act of charitie towards our Neighbour , by way of almes or otherwise ; taking heed that we fall not into contention with others , but maintayne love and charitie towards all ; for our Saviour hath reserved nothing from vs , but given vs his whole substance ; and this is properly the Sacrament of love , in which he desires to be with vs , one body and one spirit , and that we should be so one with another , as we have been called in one hope of our vocation . O my God! how much did they indeavour to doe to please thee ? How little is that which I doe ? How little time doe I bestow wben I prepare myself to receive ? Seldome wholy recollected , more seldome free from all distraction . Thomas a Kempis l. 4. c. 1. n. 5. Intertaynment of our Saviour with the Apostles . I. S. Peeter vpon occasion of the transfiguration of our Saviour sayed vnto him . Lord it is good for vs to be here ; if those wi●● , let vs make here three tabernacles ; one for thee , and one for Moyses , and one for Elias . Our Saviour in the blessed Sacrament doth not shew himself in a glorious shape , but shrouded with the cloude , or forme of bread and wine ; yet beholding him ( not with the eye of sence , as then S. Peeter ) but with the eye of faith , we may with as much love and confidence say vnto him , Lord , it is good for vs to be here : and insteed of the tabernacles of Moyses and Elias , make vse of the figures of the old testament , which represented this blessed mysterie ; as the Sacrifices of Abel , and Abraham , here accomplished ; and the Manna , outgone by many degrees ; and the Paschal lambe , and the bread of proposition , and the dayly Sacrifices , and what ever el● is recorded in all the ceremonialls , with all the prophecies ; and consider how much the person of our Saviour , and the manner of his being present with vs , and the inrent and effect of this my sterie , doth exceed all that is gone before ; and taking vp thy rest in the tabernacle of thy hart with our Saviour , say often to him , how amiable are thy tabernacles o Lord of hosts ! My soule longeth , and languisheth after the cours of my Lord : my hart , and my flesh have exvlted in my living God. &c. II. S. Paul had a desire to be dissolved ; that is even to dye , that he might be with Christ , esteeming better then life , or any thig that that this life can affoard ; that was a desire of seeing him in an other world ; yet if we did conceive things in thier right value , we should in reason , with as much fervour , lay aside all worldly busines to be with Christ in this blessed action at convenient times ; saying with the same Apostostle ; To me , to live is Christ , and to die is gayne : that is Christ is my life ; and though I forsake all the world to be with him , I shall be a gayner by i● - Who therfore shall sever vs from the Charitie or love of Christ. Tribulation ? Or distresse ? or famine ? Or nak●dnes ? Or danger ? Or persecution ? Or the sword ? I am sure that neither death , nor life , nor Angels , nor Principalities , nor Powers , neither things present , nor things to come , nor might , nor heigth , nor deapth , nor other creature shall be able to separate &c. I desire to be dissolved from this mortall body , that I may see thee face ; but seeing it is thy pleasure that I only injoy thy in this covert manner , I willingly forgo all worldly content , all companie , all pastime or intertaynment , to be with thee , for thou art my God , and all things . III. S. Andrew with another , seeing our Saviour once passe alone by him , and hearing S. Jhon Baptist ( whose disciple then he was ) say , Behold the lambe of God , accosted our Saviour , and asked him , Master , where dwellest thou ? And he sayed , come , and see ; they came and saw , where he abided , and taried with him that day . VVhat can be more beseeming thee in this blessed action , then even out of compassion to aske our Saviour where he dwelleth here below , seeing his glorious habitation is so adorable in heaven . VVhat are our Churches , be they never so sumptious ? And how many of them are more like stables then Churches ? And what is thy breast ? Come neere , and home to thyself , and see where , and how thou intertaynest him , and how long thou vsest to stay with him ▪ S. James , and S. Ihon , vpon occasion that the Samaritans once did with discurtesie refuse to give passage to our Saviour through thier citty , would have commanded fire from heaven vpon them , which zeale though our Saviour rep●ehended as vnreasonable , yet it behoveth vs to reflect , how deepely we are apt to take an indignitie offered , where ourselves are concerned and how slight oftimes we make of this so greate a curtesie of our Saviour , though it wholy concerne vs ; and againe how that really that punishment was not exorbitant , considering the person contumeliously rejected , and yet how little oftimes we value him . IV. Finally therfore joyne with S. Ihon , who deserved the name of the beloved disciple ; and seeing our Saviour is pleased to remayne in thy breast , as he gave vpon his a resting place to S. Ihon , be not backward , nor streight laced in point of love , but as the favour is greater , so to thy abilitie straine thy●elf to greater love : give him his full rest in thy soule : doe not disquiet him with v●● quiet thoughts , words , or deeds . Begge of him that he will stay with thee , even beyond the time limited by the species ; say with the two disciples . Mane nobiscum Domine quoniam advesperascit . And with the devout Thomas a Kempis . VVould to God that thou wouldest totally inflame me by thy presence : stretch forth thy hand with S. Thomas , and touch his sacred syde , and hands , and frete , and kissing them say . My Lord and my God. Intertaynments of our Saviour with the Angels and Saints . I. VVHile the Apostles , at our Saviours Ascension , were looking towards heaven after him , two Angels appearing sayed , what stand you looking into heavon ? This Iesus , who is taken vp from you into heaven shall so come , as you have seen him going into heaven . And really if we should consider only the worth , and dignitie of his person , it were but fitting he should in all occasions appeare in so much , and much greater glorie ; but stooping to our weaknes , and to our commoditie , behold how he cometh , not clad with glorie , but clouded vnder the shapes of bread and wine ; yet this is the same Iesus , who then taken vp into heaven , sitteth at the right hand of his heavenly Father in glorie . Stand therfore , and looke earnestly into this heavenly mysterie . Admire and love his goodnes ; once he will come to judge ; but to doe mercy vpon vs , to increase his graces , to bestow himself in so frendly a manner , he comes millions and milleons of times , and will continue so till the end of the world . This is Iesus , this is my Saviour , my Redeemer , my all things . O that I could say , he shall never be taken from me . Come sweet Jesus , and come so , that I may ever inioy thee . Amen . II. His taking vp into heaven , betokeneth not any need that he had of assistance ( for he ascended of himself ) but the reception , or intertaynment , which the Angels and Saints gave him at his ascension : all the nine quiers ranking themselves in order , from the highest to the lowest heaven , and taking him in the midst of them singing prayses of his divinity , and humanitie , and of the wonderous things which he had done ; and suffered for mankinde , and rejoycing at his exaltation even above themselves ; the Cherubims , not daring to stretch thier wings over his head , as anciently over the Arke ; and the Seraphins , hiding thier faces , in reverence of the splendour of his glorious countenance ; the Thrones , and Dominations , and Principalities proftrating themselves vnto him as king of kings and Lord of Lords ; and the rest of the heavenly court doing homage every one in his degree . VVhy stand we looking only vpon him ? And not industriating ourselves to doe him , with the holy Angels , all the honour and homage thar lyeth in our powre ; or perhaps doe not so much as looke after him , but let our thoughts ād feete wāder instantly after other objects . O object eternally to be looked on , and vpō which the Angels ; ād saints doe eternally looke , and cānot be satiated with the beauty and riches of it . III. S. Jhon sayed once to the people . There hath one stood in the midst of yee whome yee know not . Let not this be now veryfied in thee , after so many evidences ; Imitate the fayth of the Apostles , and say with S. Peeter . Thou art Christ , the sonne of the living God. Say with Nathanael , Thou art the Sonne of God , thou art the king of Israel . Looking vp into heaven with S. Stephen , acknowledge that this is the same Jesus , who standeth at the right , hand of God. Harken to S. Ihon Chrisostome , who tells vs , that millions of Angels doe assist at the holy sacrifice , and holy communion , with head and knee bowed before him : say with S. Agnes . To him I keepe my fayth , to him with intire devotion I commit myself . Say with S. Agatha , Carnall medicine I never applyed to my body but I have my Lord Jesus , who by his word alone doth , repayre all things . Sing with S. Cecely ▪ Let my hart become without spot , that I may not be confounded in the sight of my heavenly spouse . Offer vp vnto him with these , and other Virgins . Puritie of ha●t ; with the holy Confessours , mortification of thy senses : with the holy Bishops ād Doctours , entire obediēce to that which they have generally delivered concerning this blessed mysterie ▪ with the glorious Martyrs , constanci● and resolution in whatever opposition ? VVith all the Saints , joy and exultation at the glorie and goodnes which shineth in it , and falling downe with them vpon thy face before him say . Amen Benediction , and glorie , and wisdome , and thanksgiving , honour , and power , and strength , to our God for ever and ever . Amen . THE TABLE . PReface to the Reader . 3 Introduction to the following Medit. I. Part. 5 Introduction . II. Part. 6 The Incarnation of our Blessed Saviour . I. Part. 8 The Incarnation . II. Part. 9 The Incarnation . III. Part. 10 The Incarnation . IV. Part. 11 The Visiting S. Elizabeth . I. Part. 12 The Visitation . II. Part. 14 The Nativitie of S. Ihon Baptist. I. Part. 15 The Nativitie of S. Ihon. II. Part. 16 The office of S. Ihon as Precursor . 17 S. Joseph certifyed by the Angel. 1● A preparative for the receiving of our Saviour . I. Part. 20 Of the preparative . II. Part. 21 III. Part. 22 IV. Part. 22 The journie of Jesus , Marie , and Joseph to Bethleem 23 The Birth of our Saviour . 25 The Angels joyfull tidings to the sheepherds . 26 The shepeherds make hast to our Saviour , 27 The Circumcision of our Lord. 28 Of the name of Jesus . 29 The start which appeared in the east . 30 Herode trobled . 31 The Sages find our Saviour . 32 The purification of the Blessed Virge● . 33 The law of Purification . 34 Old Simeon meets our Saviour . 35 He take the Child in his armes . 36 Simeon his Prophecie . 37 Anna the Prophe●●sse . 38 The flight into ●gypt . 39 The killing of the Innocents . 40 The returne out of Egypt . 41 Christ in the Temple at twelve yeares of age . 42 His Answer to his mother . 44 His life till thirty . 45 Introduction to the meditations of the Passion . 46 The Councel of the Jewes against our Saviour . 47 The Pascal Lambe . 49 The Washing of his disciples feete . 50 The parting of Judas from the test● 52 The Institution of the Blessed Sacrament . 53 His Prayer in the Carden . 55 Our Saviour betrayed . 56 What passed in the night . I. Par● 58 II. Part. 60 Our Saviour accused before Pilate . 61 He is sent to Herode . 63 Barrabas preferred . 65 The whipping of our Saviour . 67 The Crowne of thornes . 68 Ecce Homo . 70 The Carrying of the Crosse. 72 The Crucifying . 74 The words of our Saviour . I. Part. 75 II. Part. 76 III. Part. 77 IV. Part. 79 V. Part. 80 VI. Part. 81 What happened after his death . 82 The taking from the Crosse and buryall . 84 An exercise in honour of the woundes of our Saviour . 85 Of the Passion by way of repetition . I. Part. 87 II. Part. 89 III. Part. 90 IV. Part. 92 V. Part. 93 The soiitude of our Blessed Lady . 95 Introdnction to the Mysteries of the Resurrection . 97 Our Saviours going downe to limbo . 98 His Resurrection and appearing to his Mother . 100 II. Part. 102 III. Part. 103 The Angel speakes to the women . 104 Peeter and Ihon runne to the sepulchre . 106 He appeares to the Magdalen . I. Part. 107 II. Part. 109 He appeares to the women . 110 To the disciples travelling . I. Part. 11● II. Part. 113 He appeares to the disciples together . 114 And to them with S. Thomas . 116 The causes why our Saviour kept the marks of his wounds . 118 Our Saviour at the fishing . I. Part. 119 II. Part. 120 Our Saviours discourse with S. Peeter . 122 He foretelleth him of his death . 123 He appeareth to them at table . 125 He appeareth in Galilee . 126 Christs Ascension . I. Part. 128 II. Part. 130 Considerations moving to the love of God and of our Neighbour . 132 An act of humble acknowledgment of our owne weaknes . 133 The length of the love of God. 135 The first means to perpetuate our love . 137 The happines of younger yeares . 139 The second means . 141 Of the desire of being dissolved . 143 The Eternitie of love in the love of our Neighbour . 144 The latitude of the love of God. 146 It s vniversall because to every one in particular . 147 How we may imitate it . I. Part. 149 II. Part. 151 The height of the love of God. 153 How we are to imitate it . I. Part. 154 II. Part. 156 The depth of the love of God. I. Part. 158 II. Part. 160 The coming of the holy Ghost . I. Part. 161 II. Part. 162 Fruits of the holy Ghost in the first Christians . 164 The Mysterie of the Blessed Trinitie . 166 The obligation we have to love God. I. Part. 167 II. Part. 169 III. Part. 171 IV. Part. 172 Aspirations tending to the increase of the love of God in twelve Paragraphes . 173 Intertaynments of our Blessed Saviour when we receive th● most blessed sacrament . First as God. 188 As king . 190 As spouse . 192 As the good sheepherd . 194 As Master or Teacher . 196 As our Physitian . 197 As our Redeemer . 199 As our Judge . 201 As Mediatour and Advocate . 203 As our frend . 205 As our Brother . 207 As the sacrifice of the law of grace . 208 As a spirituall banker . 211 Intertaynment of our Saviour with the blessed Virgen and S. Ioseph . 213 VVith S. Jhon Baptist. 215 VVith th Samaritan woman . 218 VVith the penitent Magdalen . 221 VVith the Canane●n . 224 VVith Martha , Marie and Lazarus . 225 VVith Zaccheus . 22● VVith the people of Hierusalem . 229 VVith the first Christians . 231 VVith the Apostles . 233 VVith the Angels and Saints . 225 FINIS . Errours of the Second Part. Such , as is hoped will not troble the vnderstanding reader , are omitted● Pag. Lin. Err. Corr. 9 1 mind winde 9 9 vs more more 11 10 to tho● 15 28 it turne it to turne 16 31 spuorie savorie 25 17 then their   30 the to 52 32 of dele 54 25 soldeers soldiers 55 ● God go 61 21 diffension dissension 62 11 ofsentation oftentation 63 35 spead spread ● 31 o of ● 25 not reflect not to reflect ● 22 we we if we , if we ● 41 which with ● 4 ffi all shall 95 4 in in the   34 then thou 100 33 impace impeache 104 1 to vs ●s 117 27 ercised exercised 122 18 and at 125 39 house of a house   40 of a dele 130 39 all not 140 1 consider we consider 149 1 loving lea●ing 156 6 best be best 168 2 ayp has Cayphas 174 2 owe awe 184 20 say I say 202 7 followers flowers   10 per pen 206 29 mal map THE LIFE AND DOCTRINE OF OVR SAVIOVR IESVS CHRIST . With short reflections for the help of such as desire to vse MENTALL PRAYER . THE SECOND PART . Wherin every seventh Meditation is an application of the former to the most BLESSED SACRAMENT . Also seven Seates , where , by the contemplative our Blessed Saviour may be found in the seven Dayes of the Weeke . IHS BY H. M. of the SOCIETIE OF IESVS . GANT by MAXIMILIAEM GRAET at the signe of the Angel 1656. Permissu Superiorum . INTRODVCTION To the Following MEDITATIONS . THe following considerations being grounded vpon the doctrine of our Saviour , it is connaturall first to cast our thoughts vpō the excellencie of the deliverer of it : For as S. Ambrose observeth , Primus discendi ardor , nobilitas est Magistri , the first spurre to learne is the excellencie of the Master . And who more excellent then our Saviour ? VVhom the Angel proclaymed Greate in all things that can be esteemed greate ; and the sonne of the Highest in all things that can be accounted high ; himself being equall to his Father . The beloved disciple tells vs , he is the word of God from the beginning of all eternitie , coëternall with him who spake him ; so that nothing that is in God , or in his pleasure , can be hidden from him . And againe , in him was life , and life was the light of men . As who should say , he was from all eternitie , and is , the fountaine of life , and light , and all that proceeds from him gives life , and light ; all is darke , and deadly which is contrary to his doctrine and word . II. This only begotten sonne , who is in the besome of his Father , and privie to all his counsells , vouchsafed to come among vs , to impart them vnto vs , and not only to teach as a Master , but to incourage vs as a Companion in performing of them ; nothing so hard doth fall from his mouth which he doth not in his deeds , and sufferings shew that it is not beyond flesh and blood to doe and suffer ; he was in the bosome of his Father , in eternall rest , ād pleasure , aod happines , ād did not disdaine to come in mortall flesh to partake of our miseries and infirmities , to shew vs how to beare them , and how to cure them , He is a dull , and cowardly soldiar that seeing his Captaine march , and menage his armes before him , ●ither cannot learne , or will not follow , specially such a Captaine , so noble , so charitable , so deserving . Behold , sayth Esay the Evangelicall Prophet , I have given him a witnes to all people , a leader , and master to all nations , Him , who is the all-knowing wisedome of the eternall God ; him , who cannot testifie any thing but what is truth ; who cannoa lead to any thing but what is righteous , who cannot teach but what is honorable , and prositable , and also pleasant to such as have not thier thoughts and actions seasoned with that which will be thier destruction , if not abandoned . Him I have given of my infinite goodnes ; and he out of his equally infinite charitie hath accepted this charge , not valuing the labour and paynes to be taken in leading and teaching so poore creatures as we all are , refusing no●e though ne●er so weake and wretched . III. Exult therfore Sonn●s of Sion , rejoyce in our lord God because he hath given you a master of justice . The benefit which you shall reape by following his doctrine i● not only the assured performance of that which is just and right ( which of itself norwithstanding is a benefit inestimable ) but our Lord will cause to descend , vpon yo● morning and evening showers of his timely graces , to prevent evills , an● further good thoughts and actions , 〈◊〉 your floores 〈…〉 filled with wheate ▪ with food that 〈◊〉 substantiall an● free from the chaffe vpon which worldlings feed ? And your wine presses shall flow with wine 〈◊〉 oyle of spirituall comforts , even in those things which to flesh and blood are pressures : and I will restore v●t● you the yeares , which the locust hath eaten , and the ca●ket●worme and the c●tterpiller ; by ●ervour of spirit reforming your former loose behaviour , and repayring the losse of former time ; for my strength is Greate , which I 〈◊〉 sent among you . It is not our desires or indeavours which are of force to worke any of these things . It is th● strength of our Saviours merits and sufferings and grace● which he of his goodnes grant vs. Amen . The Baptisme of our Saviour . I. THen I●sus cometh from Galilee to the river Iordan to Ihon to be baptised by him : But Ihon forbad . him , saying , I ought to be baptized by thee , and comest thou to me ? Our Saviour had lived thirtie yeares at home in Nazareth , and with S. Joseph in his trade of carpentring , as may be gathered by the opinion of the Jewes saying , Is not this a Carpenter , the Sonne of Marie ? Now , when the time was come which he had alloted for his preaching , and manifestation to the world , he cometh as poorely , and as humbly ; among the throng of people who floketh to S Jhon , to be buptized by him : He had not need of baptisme , or other preparation to perfection as the rest ; but as he obeyed the law of circumcision in his in fancie , he would not now discountenance , but honour the pious practise of S. Ihon , and vndergo that in figure , which he was to establish afterwards as a necessarie means towards our purgation ; in this , as in other things , giving vs example not to vndervalue things of this nature , though to a worldly eye , and haughtie mind thy may seeme impertinent : so sayth S. Paul of himself writing to the Corinthians , and I was with you in inf●mitie , and feare , and much trembling , and my speech , and my preaching was not in the persuasible words of humane wisdome . &c. Humilitie is the ground of all greate actions proceeding from God , who being in all things greate , would also be greate in the humbling himself , to humble ( if possible ] our pride . II. Ihon forbad him saying , I ought to be baptized by thee . &c. Our Saviour was not ashamed to be accounted a synner among the rest ; but S. Ihon knowing by revelation who he was , proclaymed his innocencie , and tooke occasion to acknowledge , and confesse his owne wants ād vnworthines ; and everie one of vs may with much more reason say . It is I who have reall need of this sacred ceremonie from thy hands , who alone canst wash away my synnes : it is I who have dayly and hourely need of washing ; my synnes and imperfections are so greate and so many : It is I that ought to vndergo this shame of confessing them , having not been ashamed to cōmit them : It is I who owe the debt , and must pay it to the uttermost farthing , vnlesse thou by thy Sacraments , and by thy mercyes doest forgive me . Iesus , answering sayed , suffer it now for so it becometh us to fullfill all iustice . Many conveniences may offer themselves to thy infinite wisdome for which it may become thee thus to humble thyself : but for me it is necessitie , it is my dutie , it cals vpon me by all the titles of a creature , and a synner , and a subject , and a servant , and infinite other obligations ; these are titles of iustice , which if I doe not fullfill , I shall beare the smart : thou fullfillest all this with out any obligation to doe so , but of thy goodnes , to correct our backwardnes in doing that which is fitting for vs to doe . VVhat is there that will not become me to doe to the vtmost , be it never so meane , or seeming to be below me , seeing thou hast stooped thvs low to thy servant . III. Iesus being baptized , forth with came out of the water , and lo the heavens were opened to him , and he saw the spirit of God descending as a doue , and coming vpon him , and behold , a voyce from heaven , saying , this is my beloved sonne ▪ in whome I am well pleased . Three signes of the effects of the baptisme which those receive who are washed in the water sanctifyed by our Saviour . The gates of heaven are opened vnto them , the holy Ghost descends vpon them ; and they are made the adoptive sonnes of God. But our Saviour was his natural , and eternall sonne , eternall beloved , and now vpon a new title of his superexcellent obedience as man , and charitie towards mankind , coming into this world with the innocencie and meekenes of a dove , not to punish , but to spare and to forgive . Have recourse vnto him while the heavens are thus open ; delay not thy conversion ; prepare thy hart with puritie to receive the spirit of God , and his graces bee meeke , and humble , and peaceable , because such are styled the Sonnes of God ; love , that thou maiest be beloved ; indeavour to Please God aboue all , and for no mans pleasure displease him . How sweere , and how rich is the name of Sonne , which he vouchsafed vs from heaven , and in order to the heavenly inheritance ? Sonnes of men , how long heavyharted . To what purpose doe you love vanitie , and hunt after a lie ? The only true honour and true riches is to be the sonne of God. The fast , Temptation , and Victorie of our Savionr . I. THen Iesns was led by the spirit into the desert , to be tempted by the divel , and when he had fasted fourtie dayes and fourtie nights , afterwards he was hungrie . He was led by the same spirit that had descended vpon him at his baptisme , to the holy actions of retirement from worldly occasions , and of fasting , and by occasion of that , to be tempted by the enimie of all wholsome exercises . His food all that time was prayer , and the fervent desires of performing in life , and death , the will of his heavenly Father : by which he taught vs how to arme ourselves against the assalts of the divel , and not to thinke because we are sorely now and then set vpon , that therfore we are deserted of God , and of his spirit : How also to prepare ourselves to what ever imployment God doth call vs vnto . And though hepersevered so long without touch of hunger , at last he was hungrie : stooping to the infirmitie of man , whose nature he did beare , and whome he had vndertaken to instrvct ; the tempter not being able to dive into the deapth of the mysterie of the Incarnatiō , yet by many circūstances cōi●cturing , tooke hold of his being hungrie , and approching sayed , If thou be the sonne of God , command that these stones be made bread : knowing that it was much easyer to doe so , then what had been done in creating all of nothing . Our Saviour did not yeald vnto his motion , because ( as S. Augustine reflects . ) The Tempter is not overcome but by contemning him ) but answered . Not in bread alone doth man live , but in every word which proceedeth from the mouth of God. For the Children of Israel themselves in thier fourty yeares pilgrimage in the desert , were not maintayned so much by the Manna , as by the divine providence , concerning both body and soule . Rayse thy thoughts to this spirituall food , and to confidence in God , who will not suffer vs to be tempted above that which we are able , but with the temptation will give vs issue that we may sustaine it . II. Then the divel tooke him vp into the holy ci●●y , and ●et him vpon the pinna●le of the Temple ; and sayed , if thou bee the Sonne of God , cast thyself downe ; for it is written ; he will give his Angels charge of thee , and in thier hands they shall hold thee vp &c. No man can pretend to be free from temptation , seeing the divell so bold with our Saviour and the neerer we come to holynes , and higher we are taken into the favour of God , the more we must beware ; for the temptations are allwayes the more secret and cloked with some pretēce of good , as heece with the words of scripture misapplyed : if thou b● the Sonne of God do● not cast rhyself downe to things inferiour to God , and his service ; doe not permit thyself to be taken vp by a high conceite of thyself , remayne rather in the desert ; if thou be taken out , live notwithstanding in feare ; be not rash ; doe not thrust thyself into occasions , which may be dangerous . Our Saviour answered : Thou shall not tempt thy Lord God. Gape not after extraordinarie comforts , vnusuall lights , new conceits ; go vp and downe by the vsuall degrees of vertue , practised by saints , allowed by the Church ; and by those who in it have the place of directing vs. He hath indeed given his Angels charge of vs but we must not be head-long , or head-strong in our wayes . III. Againe he tooke him vp into a very high mountaine , and shewed him all the kingdomes of the world , and the glorie of them , saying , all these will I give thee , if falling downe thou a dore me : VVhether doth not pride and ambition carie a mind that is once poisoned with them ? of what doth it not brag though never so false , as here the divell , as if all had been his to give and to take away at his pleasure ? I will give thee all the kingdomes ; as if all did consist in present wealth , and glorie , and pleasure , and command : They who have had all at will , what is become of them ? All these what are they ? people climbe mountaines , and passe through a thousand dangers , to gaine a little parcell of them , and with them they heape vpon themselves mountaines of synns , and torments due to synne : say with our Saviour . Avant Satan , thou shalt adore thy Lord God , and serve him alone . No inticement of Inremperance , no smoke or mind of vanitie , no splendour of wealth or command shall remove me from this resolution , or inveigle me with thier allurements , to forget or forgo my dutie to my God , and to Conscience . And as vpon this the Tempter gave over for that time , and the Angels came , and ministred vnto him , what was necessarie ; so by constantly resisting , we shall be the more free , ( though never absolutely secure , so long as this time of warfare lasteth ) and the Angels will be 〈◊〉 more ready to assist vs against this common enimie . Begge all this of thy Saviour by his merits . Amen . S. Ihons restimonie of our Saviour . I. THe next day Ihon saw Iesus coming towards him ; and sayed , behold the lamb of God ; behold him who taketh away the sinne of the world : When Iesus is present all is easy , and nothing doth seeme hard vnto vs : VVhen Iesus is not present every thing is harsh Come sweete Iesus , and take from me this heavy burden of synne , and of repugnance to that which is thy will. O blessed lamb ; Innocent , meeke , patient , obedient ; silent , rightly styled the lamb of God , because from God alone these vertues can proceed ; and in whome they are there is God , because with the simple is his conversation : Behold with a loving , and thankfull eye this lamb , who only is able to take away thy synnes , and out of his infinite mercy doth dayly take them away by means of his holy Sacraments , and other helps ; and though dayly multiplyed , is yet ready to take them all aw●y , vpon the first repentance , and doth meekely and patiently beare with vs day by day . II. Againe Ihon was standing , and two of his disciples , and beholding Iesus walking sayed , behold the lamb of God. the two disciples heard him speake this , and they followed Iesus . Iesus sayed nothing ; but his modestie and his humilitie spake for him , and shewed that indeed he was the lamb ordayned , and ready for the sacrifice . Behold him againe and againe ; observe all his actions , stand and consider ; be not easily diverted from so profitable and pleasing an obiect ; follow him with thy thoughts and actions : he compels no body , vnlesse his love be so potent in thee as to compell thee . O sweere compulsion ! draw me after thee , and we shall runne in the fragrancie of thy oyntments ; there is nothing in him which will nor invite thee to follow ; if thou doest duly consider whom thou doest behold . He walketh not the wide wayes of the world , which lead to perdition ; he walketh the way of righteousnes and shewes vs the way to our eternall repose . III. And Iesus turning , and seeing them follow him sayeth to them , what seeke yee ? they say to him , Master where dwellest thou ? Our Saviour was pleased with thier promptnes to follow him vpon S. Ihons words , and with thier modestie , and respect towards his person , forbearing to interrupt his thoughts , while he was walking ; he liked also well thier intention of not contenting themselves with some smale conversation with him by the way , as being desirous at leasure to heare and converse with him more at large . He therfore turned himself to them , and familiarly asked . What seek● you ? to the end to make them the more confident . O loving aspect ! Observe the benefit of making vse in time of holy inspirations and suggestions ; and that our Saviour doth not aske , whom seeke you ? for it was apparent enough they sought him ; but whht seeke you in me ? VVhat doe you ayme at in following me ? A question which may give every one of vs occasion to lay his hand vpon , his breast , and examin whether really in following him , we seeke him , or some thing els which self love or some other occasion doth suggest . If thou seekest Jesus in all things , thou shalt find Jesus ; if thou seekest thyself thou wilt find thyself . IV. He sayeth to them ; come and see : they came , and saw where he did abide , and they taried with him that day . They desired to know , where he dwelled , that they might in private heare his instruction , and resort the oftener to him , they saw where he did abide ; perhaps as then he had no house , or dwelling ; however ; in them he invites vs to come and see at leasure : where ? poorely enough in all . probabilitie , as once in the stable , and in his banishment in the desert , and by whole nights in the fields , in prayer , and even then vpon the Crosse in thought and resolution . Come , and see , how long , and with what disposition of mind he remayned in all these , and doth still in the most blessed Sacrament ; stay with him in the closet of thy hart , in thy lawfull Superiours , in every one of his little ones , all the dayes of this life : Ascend into heaven with thy thoughts ; there he dwelleth eternally ; passe thither in desire , that thou mayest passe the more couragiously following him by the way which he sheweth thee . Quam dil●cta tabernacula tua Domine virtutum ? How lovely are thy Tabernacles , even in this life ? Master , teach me where I may find thee best , shew me where to feedest , where thou restest at noone day that I may not begine to wander after the heards of my fellowes , that is , after the multitudes of those who wāder without guides they know not whether Our Saviour beginneth to gather disciples . I. ANdrew brother to Simon Peeter was one of the two that had heard what S. Ihon sayed , and followed our Saviour . He first findeth his brother Simon , and sayeth vnto him , we have found the M●ssias ; and brought him to Iesus . The spirituall treasures are not as those of the world ; they increase by communication : The spirit and the spouse say come ; and he who heareth , let him say come ; and he who thirsteth let him come . There is abundance for every body that will receive . We have found the Messias : imagin what ioy was in the hart of S. Andrew when his thoughts were vpon this purchase . If Jesus speake but one word , we feele greate comfort , and he that findeth Iesus findeth a greate good thing ; yea all that is good ; and if he bewell with him , he is most rich . We have found him ; and he brought him to Iesus : this was a true brotherly part ; a brother who is holpen by his brother , is like a strong towne . This is truly to find our Lord , if we truly burne with his love , if we have true care of our brethrens saluation . II. Iesus beholding Peeter , sayed , thou art Simon , sonne of Ionas , thou shalt be called , Cephas , which is interpreted Peeter . Or a Rocke , or stone ; it is not enough to find Iesus by faith , or by a sensible sweetnes in our prayers , faith is the groundworke , spirituall comforts are helps so buyld the more couragiously vpon the principles of faith ; we must incorporate his precepts and his instructions , and ( as S. Paul speaketh ) put on our Saviour , that is , his conversation , and manner of living . Therfore so soone as he was found , he gave divers of them other names besides that which they had before : simple obedience ( which Peeters former name might seeme to signifie ) agreed well with him while he was a subiect , but he was to be governour of the whole Church , for which much fortitude was necessarie , and much solidi●ie , allwayes ayming at that which is the center of our soules , the glorie of God , and the exaltation of his holy name : acknowledging that of ourselves we are but earth , hard to take any good impression , and still tending downewards ; but if Christ say the word , that is able to make no lesse change in vs , then he did in S. Peeter . III. On the morrow he would go into Galilee , and he findeth Philip , and sayeth vnto him , fellow me . Philip findeth Natba●ael , and sayth , him of whome Moyses in the Iaw , and the prophets wrot . we have found , Iesus Sonne of Ioseph , of Nazareth . Nathanuel sayed , from Nazareth can there by any good ? Philip sayeth vnto him , come and see . Consider the goodnes of our Saviour in seeking after thee , when thou thinkest not of him ; follow his holy inspirations , and indeavour by word and example to incourage others . Be not rash iu iudging , nor conceited of thyself , as if thou didst vnderstand more then others ; take leasure and consider whether another may not have more reason and more ground : be not contentious : Contemne no mans Country and descent , or occupation ; God hath his saints in every degree and place : see the riches of God in the poorest snakes . IV. Iesus saw Nathanael coming to him , and sayth of him ; behold as Israelite in very deed , in whome there is no guile . Nathanael sayth to him : How knowest thou me . Iesus answered , before Philip did call thee ; when thou were vnder the fig tree , I saw thee O all seeing eye ! from which nothing is hidden : Thou vnderstandest my thoughts a farre of ; thou foreseest all my wayes , there passeth not a word from my tongue which thou doest not know : O wonderfull knowledge : It is folly for me to indeavour to hide or conceale , or dessemble any thing before thee : give me grace to serve thee in true simplicitie of hart , and converse in the sight of men , and Angels with out guilt , or fraude ▪ for thou wil● iudge with equall weights , and doe iustice with right proportion , and frustrute the hopes grounded vpon lyes , and vnder falshood no man shall be protected . N●thanati sayed , thou art the Sonne of God , thou art the king of Israel . Iesus answered , because I sayed to thee I saw thee vnder the figtree , thou beleevest ; greater then these things thou shalt see ; yee shall see the heavens opened , and the Angels of God ascending and descending upon the Sonne of man. They ascend and descend in one and the same man , admiring the Maiestie of his divine person , and the infirmitie of human nature , in both stooping to his service , and to his command , which they esteeme the greatest honour they can ascend vnto . Adore our Saviour as God , and as king of the whole vniverse , who hath command of life and death ; humbleth the proude and exalteth the humble , he rayseth the needy man from the dust , and he lifteth vp the poore from the dung , that he may sit with princes , and hold the throne of glorie . The turning water into wine at the mariage feast . I. THe third day there was a mariage in Cana of Galilee , and the Mother of Iesus was there , and Iesus also was called , and his disciples to the mariage : And the vvine fayling , the Mother of Iesus sayed to him ; They have no wine . He went to the mariage , to the end that as he had long before by his soveraigne power ordayned mariage , now by his blessed presence he might sanctifie it . But S. Ihon Chrisostome puts vs vpon another consideration and sayth thus . If you think good , let vs set before our eyes two houses ; one of those who are marying , and at a mariage feast , another of such as are in mourning and affliction ; let vs enter them one after the other by our consideration , and see which is the better . And the wine fayling : this is what we may be sure of in all iolities of the world , they cannot ●aste : and how soone doe such comforts fayle ? how often doe they breed discomfort and disastres , even whyle we are inioying them ? A discomfort so much the greater , because most commonly they trench vpon that which alone is a continuall banket to wit , a good Conscience , and a quiet mind . These found in thier necessitie the favourable intercession of the Mother of God : if they had not been in want they would not have thought him so much as a considerable person ; being invited as it seemes more for his Mothers sake then for his owne . II. Iesus sayth to her , what is it to me and thee , woman ? my houre is not yet come . His Mother sayth to the wayters , whatever he shall say to yee , doe yee . It is apparent , by his Mothers instant and confident words to the servants , that our Saviours answer was no check , but only that he would expresse that it was a thing not belonging to him , nor to her , to take care of supplying such temporall wants , or rather superfluities ; not to him because he came to relieve the spirituall necessities , and not properly for any temporall occasion ; not to her , because she was there as a stranger and guest : yet she moved him in it ( though otherwise he did not intend to manifest himself in that occasion ) because she vnderstood it was his pleasure to condescend to her motion , ( which was also very modest , only mentioning the want ) and sayed , whatever he shall say be sure to doe it , for you will see a comfortable effect . III. And there were six water-pitchers of stone standing ( according to the purification of the Iewes ) holding every one , two or three measures : Iesus sayth to them , fill the pitchers with water ; and they filled them vp to the top ; and Iesus sayed to them ; fill out now , and carie it to the chiefe steward ; and they caried it . The ceremoniall Ievves vnlesse they ofren vvash thier hands they doe not eate , holding the tradition of the Ancients ; our Saviour made vse of this custome , the stone pitchers standing in the roome for that purpose : He caused them to be filled vp to the top with water , and to be filled our presently , that there might be no place to say there was some thing mingled with it , or some thing done which required time : The same intellectuall word changing instantly the water into wine , which in an instant created heaven and earth in the beginning . It behoveth vs notwithstanding at leasure to consider who it is that at his pleasure changeth water into wine , and wine into water , and hath all things at command , to the end no body should be so rechlesse as not to be wholy depending vpon him , and wholy at his beck . The meditation of the Blessed Virgin , the prompt obedience of the wayters , but chieflly the glory of God , which he only sought , did cooperate to this wonder : These are the means by which the waters of affliction are turned into wine of comfort , and that to them who love God all things doe cooperate to good . After the chiefe steward had tasted the water made wine , and knew not whence it was , but the servants knew that had drawne the water ; the chiefe steward calleth the bridgroome , and sayth to him , every man first setteth the good wine , and when they have welldrunk , then that which is worse , but thou hast keept the good wine till now . The ioyes of this world , begin with defect and want , faling short of our expectation , and end with greater deceite : how many favours doe we receive from God , and know not of them ? chiefely perhaps because we seldome reflect vpon them , or doe not looke about vs sufficiently ; if we had once well ●asted of the wine which our Saviour presents vs , we should easyly esteeme all other meane , and vnworthy to be rasted . His wine lasteth for Eternitie : If it were wonderfull to turne water into wine , much more is it turne synners into saints ; and that things which to the world are insiped , and cold , and dead , should be restored to heate , and colour , and life , and tast . The Apostles beleeved vpon that one signe , we having received so many wonderfull benefits , shall we not beleeve ? Applications of the former Meditations to Blessed Sacrament . I. THe Ancient Patriarches , in the words of the prophet Esay , did with much devorion begge that the heavens would send downe thier dew from above , and the clouds raine downs the Iust , that the earth vvould open , and bring forth a Saviour : But here the heavens are allvvayes open for vs to behold the beloved Sonne . who sits at the right hand of his Father , and in v●home he it vvellpleased , coming dayly downe in the holy Sacrifice , in no lesse humble , and meeke manner , then when he came to be baptized ; ô that we had the eyes of S. Ihon to see his inward perfections , and worth , and glorie ! How should we cover our faces with the Seraphins ? And say , thou comest to me ? Thou , the eternall sonne of God , Creatour , and Lord of all things ; thou , the beloved of the Angels ; Thou in vvhome is all hope of life , and strength , and pleasure , vouchsafest to come thus to me , most miserable creatute : I have greate reason , not only to suffer it now , but with all the strength of my soule and body to desire it , and to labour to fullfill all justice , that I may not be altogether vnworthy ; but thou , ô infinite goodnes , infinite mercy , infinite compassion , and love ; I have not words to expresse what I thinke , nor thoughts to equall thy deserts : come notwithstanding , sweet Jesus , and be a Saviour to me . II. O bread of life ! it is not corporall food that can mayntaine me to eternitie ; nor all that the world can present , though I should be master of all the kingdomes of the vvorld ; thou alone art the sustenance that must maintaine vs to those long dayes . I that am made of earth can hardly think of any thing but of earth , ād earthly commodities ; thou comest from heaven , and vvhat thou hast seen , to that thou doest invite vs. Come eate of my bread and drink of the vvine , vvhich I have mingled for yee . Thy bread is thyself , having in thee all that can delight . and the svveetnes of every thing that is spvorie ; thy vvine , is thy sacred blood , which thou hast thus mercifully , and admirably mingled with the outward shape of wine , that as it is most comfortable to our soules , it should not be distastfull to our bodyes : this bread will never feyle vs ( as Sauls did in his iourney ) nor this wine ( as in the mariage feast ) but the more greedyly we feed , the more plenty we shall have of the fruits and effects of it . Fill your eyes with teares of sorrow and love , and poure out your hart to him , for even these he will turne to your eternall comfort , and fill them againe with his graces . Amen . III. Come often , and see where he dwelleth , how poorely he is content to be lodged for thy sake ; looke into the Churches , where be remayns day and night for thee ; all that is there is not devotion , God wor , all is not revetence and respect ; all is not cleanlynes , and decencie , and yet he doth not avoyde the roome : looke into the soules of the attendance , and chiefly into thy owne ; even when he is received into thy inward roomes , how are they swept ? How are they hung ? How are they furnished for him ? and yet he hath patience . O blessed Master ? have mercy on thy Servant ; give me understanding , and teach me thy iustifications ; I am thy servant , that I may know thy testimonies . It is time of doing , o Lord ; for they have made voyde thy law . Therfore have I loved thy commands above gold and pretious stone . &c. They who did trafick in the Temple are cast forth . I. THe Passeover of the ●ewes was at hand , and Iesus went vp the Hierusalem ; and he found 〈◊〉 the Temple them that sold oxen , and sheep , and doves , and the bankers sitting ; and when he had made as it were a whip of little cord , he cast them all out of the temple , the sheep , also , and the oxen , and the money of the banker 〈◊〉 poured ou● , and the tables he overthrew , and to them that sold doves he saved , take away these hence , and make not the house of my Father a house of marchandise . Our Saviour duly kept the feast appointed ; but it was no smale griefe vnto him to see so little respect to that place , which being the house of God , should be the house of prayer , as he sayed in another such occasion . Here he thought fitting moreover to shew his zeale , and his power . But S. Paulinus recals vs home to ourselves and telleth vs , that it is for vs convenient that our Lord Jesus would often visit the temple of our hart with the whip of his holy feare , least our soule be possest withsome kind of ●va●ice , or the slownes and dullnes of oxen retarde our senses , or that we set our owne innocencie , or the divine graces to sale &c. This is a good zeale to imitate . And also as S. Bede advertizeth , that seeing he shewed so much zeale in behalfe of that Temple , in which such sacrifices of oxen and sheep were offered , much rather should we shew zeale where the body of our Lord is consecrated , where there is no doubt but that the Angels be allwayes present . II. He made at it were a whip of little cord . The punishments of this life are but as it were a whip in comparison of the torments of the life to come , both in respect of the grievousnes of them , and of the continuance . Yet seeing with so contemptible a weapon he was able alone to doe such execution vpon such a multitut● ( S. Hierome deservingly accounting it as greate a miracle as any other done by him ) we have reason to dread and to beware least through our misdemeanours his heavy hand doth not at last light vpon vs. Wealth will not avayle in the day of revenge ; but iustice will free vs from death . III. The Iewes sayed to him , what signe doest thou shew vs that thou doest those things ? Iesus answered : dis●olve this Temple , and in three dayes I will rayse it againe ; the Iewes sayed , in six and fourtie yeares was this Temple buylt , and wilt thou rayse it in three dayes ! But he spake of the Temple of his body . It was true of both the one , and the other ; he had been able to have raysed in three dayes the materiall Temple if it had been demclished ; and he would insinuate that the Temple , and all that which was done in it , was but a figure of his body , and of the humane nature which he had assumed to accomplish those figures in it , so sayth S. Ambrose . The body of Christ is truly the Temple of God , wherin is wrought the purgation of our synnes ; that flesh was truly Gods Temple in which there could be no con●agion of synne ; but was itself the sacrifice for the synnes of the whole world ; that flesh was truly the Temple of God in which the image of God did shine , and the fullnes of divinitie did corporally dwell . The Iewes required a signe of his commission to vndertake such grea●e things , as if that very Action had not been signe sufficient . Yet our Saviour did not deny them a signe , but referred them to that which had been figured in Ionas of him and prophecyed ; that is , to vse thier owne Industrie and the ordinarie means of vnderstanding the mysteries so faire as is necessarie , and not to be still asking new signes , and still remaine vnsatisfyed , because things were not according to thier fancy . He instructs Nicodemus . I. THere was of the Pharisees a man called Nicodemus , a Prime man among the Iewes . This man came to Iesus by night , and sayed , Rabbi , we know thou art a Master come from God : For no man can doe these signes which thou doest , vnlesse God be with him . He came by night ; held back as yet by the infirmitie of his profession ( as S. Ihon Chrysostome reflects ) and loved God but by halfes ; the other halfe the world had still in possession . And by his speech it appeares he did not beleeve as yet that our Saviour was God , but some speciall teacher , or prophet sent from God , testifying his mission by those signes . Our Saviour finding that he retayned too much of the Pharisaicall spirit told him three things very strange , and wholy contrarie to his and the worlds apprehension and humour for first he sayed Amen , Amen , that is , in every truth , I say vnto thee vnlesse a man be born againe , he cannot see the kingdome of heaven , as if he would have sayed , you talk to me of greatnes , but I say you must all become little , and begin of new , and take new wayes if you will enter the kingdome of God : and when Nicodemus asked how can these things be done ? how can a man be born when he is old ? Our Savior repeated the same againe , and told him moreover , that now he must withdraw his thoughts from materiall and wonted obiects , and things concerning this corporall life , and think of a spirituall life , the beginning and entrance wherof is baptisme , and so to be born of water , and the spirit was necessarie towards it . This to naturall reason and common apprehension seemes strange , and to some perhaps impertinent . But no man hath ascended into heaven to know the secrets of Gods eternall disposition , but he who descended from heaven , the sonne of man , who is in heaven . To him the greatest Clarks must stoope , and humbly receive from this greate Master that to which by strength of wit and industrie they cannot reach . And to our dayly purpose , besides the thanks which we owe to God for the benefit of baptisme , and of faith . S. Augustin puts vs in mind dayly to renew ourselves ; for sayth he , wherfore should a body be borne againe , but to the end to be renewed ? And wherfore should he be renewed ; but for that he is become old ? II. The second strange thing was , that wheras Moyses had set vp a brasen serpēt in the desert , to the end that they who were bitten by serpents should be cured , by casting thier eyes vpon that figure ; so sayth our Saviour ; must the sonne of man be exalted , that every one that beleeveth in him , may not perish , but have life everlasting , as if he had sayed : this very man , whom thou doest so much reverence as a man of God , must be exalted vpon the Crosse and die a shamefull death , and vnlesse people doe notwithstanding beleeve in him , ād follow him , they cannot have life everlasting . His person will be hated among you as much as those serp●nts of the desert , yet you must fix your eyes of faith vpon him , or ells you will perish . As Moyses by Gods appointement placed that serpent for a corporall reliefe of those who were stroken ; by the same Gods appointment shall I be placed vpon a Crosse , for the cure of those who have fallen into spirituall serpents jawes by synne . III. And yet a stranger thing I doe tell thee . God so loved the world , as to give his only Sonne to be so misvsed , and so tormented , to the end that every one that beleeveth in him perish not , but have life everlasting , Thou takest me to be man only , as other men , and doest wonder that I , so much favoured by God , should come to suffer as I tell thee . But the love of God is greater then to content himself to imploy a man only : I am not man only , but the only Sonne of God ; and yet I am to suffer as I sayed for mankind . O strange thing ! o infinite love ! Tell vs ( ô blessed Ihon ) what doth this short word , so , signifie ? Tell vs the measure , declare the greatnes , teach vs the excellencie of this love . God so loved : ô love incomprehensible by man or Angel. So that none can comprehend the reason of it ; why so ? why not otherwise ? O deapth vnsearcheable ! renew thy love dayly testifie it by thy actions ; declare it by thy conformitie to him in beleefe and life ; serve him night and day , in publike and in private ; let no part of thee be wanting to this love , that thou may not perish but live and love eternally . Amen ▪ The Conversion of the Samaritan . I. IEfus cometh to a citty of Samaria , called Sicar ; and there was a fountaine , or well of Iacobs Iesus therfore wearied , of his journey , sat so vpon the fountaine , it was about the sixt houre . There cometh a woman of Samaria to draw water ; Iesus sayth to her , give me to drink . His disciples were gone into the citty to buy meate . She sayth to him , how doest thou , being a Iew , aske of me to drinke , who am a Samaritan ; for the Iewes doe not communicate with the Samaritans . Iesus answered : if thou didst know the gift of God , and who he is who sayth to thee , give me to drink ; thou perhaps wouldst have asked him , and he would have given thee living water . It is not for nothing ( sayth S. Augustin ) that Iesus , the power and strength of God , is wearied ; it is not for nothing that he is wearyed by whome all who are wearyed receive refreshment . We find Jesus strong , what can be stronger then he who made all things with out labour or pains taking ? We find Jesus infirme ; the word was made flesh , and dweleth among vs. By his strength he created vs , by his infirmitie he repayred vs. and againe , our inobedience , our backwardnes , our dulnes , is wearysome to him , see how this womā holds back . O if thou didst know who he is : and yet there comes in a perhaps on our part , where we find none on his : she replyes againe ; neither hast thou wherin to draw , and the well is deepe ; whence therfore hast thou living water ? Art thou greater then our Father Iacob , who gave vs this well , and himself drunk of it , and his Children , and his cattel ? How doe we preferre our earthly commodities before better things ? How fast doe we stick to that to which we are acc●stomed ? VVhat power hath Father , Children , cattel with vs ? How slow are we to beleeve that which we doe not see ? The well is deepe by our owne fal● . II. Our Saviour besides his owne , naturall goodnes which lead him into this conversation , was pleased with the womans religious scruple of not commoning with a Jew , and with the esteeme she had of Jacob , and of that which he had laboured for posteritie : yet two things were wanting , to wit , a desire of that which was better , and a vessel fit to r●●●ive it . He therfore continuing his discourse sayth , every one that drinketh of this water shall thirst againe , but he that shall drinke of the water , which I will give shall not thirst for ever : But the water which I will give shall become in him a fountaine of water springing vp to life everlasting . And she begging . Syr give me this water that I may not thirst , nor come hither to draw , though her desire were imperfect , and for low ends . Yet our Saviour goeth on , and sayth to her , call thy husband , and come hither . Giving her occasion to confesse her falt , as she did saying , I have no husband ; which our Saviour shewed her that he knew before , telling her that she had had five husbands , but he whome now she had , was not her husband , and commended her for saying the truth . III. Vpon this the woman perceiving he was a prophet put an other question concerning religion ; whether the mountaine in Samaria , or Hierusalem were the place where God was to be adored ? Our Saviour graciously answered , that the saluation was to be frrom the Iewes , but that the time was at hand when neither to Hierusalem , nor to that mountayne , they should be confined , but as God is a spirit , and every where , so every where he should be adoreal in spirit , and truth ; for such the heavenly Father requireth . And she refe●ring herself to the coming of the Messias ; our Saviour sayed to her : I am be who speake with thee : Here the fountaine of living water springing vp to life everlasting discovered itself more playnly to this sincere and humbly religious creature , then to many others who had other means to find it out . Not he that only dippeth , but every one who shall drink of this water shall not thirst after worldly contentments , nor desire to come back to earthy channels to draw with vnprofitable , and often with dangerous labour a small pittance of transitorie comfort in creatures . Water in a well ( sayth S. Augustin ) is worldly pleasure ; running in a darke deepnes and hardly drawne vp with the bucket of desire : This breeds a troblesome thirst , and doth not quench it : The living water is the grace of devotion , the love of God , the knowledge of holy Scripture , these fill our desire with good things . Lord give me this water that I may not thirst ▪ nor come hither to aravv . The conversion of the Samaritan . II. PART . I. THe ●voman therfore left her pitcher , and vvent into the citty , and sayth to those men , come and see a man that hath told me all things vvhatsoever I have done ; is not he Christ ? They vvent forth of the citty , and vvere coming to him . She caryed not her earthly pitcher home , but full of the heavenly grace , and doctrine of our Saviour , she made hast to instruct others . Our Saviour had bid her call the man with whom she lived ; she not content with that , out of her zeale , summoned the whole towne , and doubtlesse by our Saviours instinct , he being desirous to be invited , that he might be the more beneficiall to them all . Come thou also , and behold the man , from whome nothing is concealed ; come greedely , that thou mayest receive the more plentie of his gifts , invite him kindly to thy poore cottage , he will not refuse thee . II. In the meane time , his disciples being returned , desired him to eate , of vvhat they had brought . But he sayed to them , I have meate to eate vvhich you knovv not . They say to one an other , hath any man brought him to eate ● Iesus sayed : My meate is to doe the vvill of him that sent me , and to perfect his vvorke : You doe say there be foure months to haruest ; but lift vp your eyes and see , the countreys , they are allready vvhite for the haruest . VVhat meate is more pleasing , then to doe the will of God ? This is the food of Angels , to obey the commands of thier Creatour . S. Jhon Chrysostome sayth moreover , that our Saviour tearmed the saluation of man meate , to declare how greate care he had of vs , and with how much affection he desired our good . The Apostl●s were as yet vnacquainted with these metaphors , and wondered of what meate he should speake ; therfore he bids them lift vp the ●yes of thier mind , and behold the spirituall harvest , the gathering in wherof was his imployment , and his ayme , and must be thiers ; specially the time being come preordayned by his heavenly father , wherin all regions of the world were now ripe for it . O dullnes ! that we know not our owne happines , but turne that oftimes into vineger which would be hony to vs if we would behold the will of God in it . III. And many of that citty beleeved in him , for the word of the woman giving testimonie , that he had told her whatever she had done ; and when they were come to him , they desired he would tary there ; and he taryed there two dayes ; and many more bel●●ved for his owne word ; saying , ourselves have heard , and doe know , that this is the Saviour of the world indeed . This woman represents vnto vs the Church of God , particularly instructed by our Saviour : And as these cittizēs , so they who at first beleeve because the Church reacheth so , are afterwards much confirmed in thier beleefe , when by practise and further instruction out of holy scripture they find all things agreable . Consider also and pitty the obstinacie of the Jewes and such like people , who have much more means of instruction at hand , and yet profit lesse then these to whome our Saviour came as it were by chance and cursorily . Yet he stayed tvvo dayes vvith them , and at parting we may easyly imagin what thanks he received from them , and with what heavy harts many of them did take thier leave . Keepe thyself by Jesus living and dying , and commit thyself to his trust , who when all doe sayle can alone help thee . Th. a Ke. l. 2. c. 7. n. 2. He cures a noble mans sonne . I. There was a certaine noble man , whose sonne was sick at Capharnaum . He having heard that I●sus came from jurie into Galilee , went to him , and desired him that he would come downe , and cure his sonne , for he began to dye . Observe tha● neither nobilitie , not wealth , nor favour , nor youth , no● Court , nor countrey are exempt from sicknes , and death , and other accidents of this world ; and oftimes God doth send these accidents , to the end people should be mindfull to have recourse vnto him , and not forget what they are of thēselves . However ; it behoveth vs to be allwayes prepared for them , with patience , and resignation , and humble acknowledgment of our owne naturall miserie . And as for corporall helps we are vigilant and in-industrious not to neglect them till the last ; so for our spirituall helps we must not be backward , least we be taken short : This young man was at deaths doore , before this soverain Physitian was looked after . Iesus sayed to him , vnlesse you see signes , and wonders you beleeve not . He came downe to our Saviour begging his so●nes health by his means ; how then did he not beleeve ? He did not beleeve that he could be cured , vnlesse our Saviour had been corporally present ; in part therfore he did not beleeve , as not conceiving our Saviour as God to be every where . S. Augustin rayseth our thoughts yet higher , and sayth , that our Saviour would teach his faithfull people never to expect miracles , but to have sayth stronger then all signes and wonders . Yet mercyfully he provides that in his Church there be allwayes miracles and wonders wrought , to strengthen the infirme , and confound the obstinate , and increase the devotion of such as are otherwise piously given ; to recompense also in some measure , even here among men , the labours and affronts which his saints have suffered in this world , by then glorie not only in heaven , but on earth ; and to macifest his owne continuall presence both for spirituall and norporall assistance . Magnifie his holy name in them , and looke not for etraordinary visists or signes vnlesse vpon extraordinary occasions , and then with all submission and humilitie of hart grounded in our owne greate vnworthynes and misdeserts . III. The noble man sayed , Lord comedowne before my sonne die . Iesus syed to him : go , thy Sonne liveth . The man beleeved the word that Iesus sayed to him , and went. Harken how low he trayles vpon the ground : as if he could not have raysed him dead , or did not know in what state his Sonne was . Yet our Saviour both to exercise the mans faith and the shew more evidently his owne power , bids him go , for that he should find his Sonne living , and out of danger . Theophylact taketh occasion from this word , to tell vs that we must not stand still in the way of Gods service , but walke on , for if we doe not , we are in danger to die . But the man beleeveth , and went and moreover meeting his servants , who brought the good newes , he examined at what houre he began to mend and found it was iust at the time that our Saviour had sayed , he lived ; and he , and his whole household did beleeve . Happy sicknes which brought so many to our Saviour . &c. Sitting in Peeters ship he teacheth the people . I. VVHen a multitude pressed vpon him to heare the word of God , and himself stood by the lake of Genezareth , he saw two ships standing by the lake and going vp into one which was Simons , desired him to withdraw it a little from the land , and sitting he taught the multitude out of the ship . That he teacheth the people frō the ship , signifies this present time , in which our Lord from the Authoritie of the Church reacheth all nations , For the Church is a ship , which vnder the mayneyard of the Crosse , and with full sayle , inspired by the holy Ghost sayleth prosperously in this world . Those who will heare the word of God truly delivered must presse to this ship ; others sayle in the sea of this world , but Christ is to be found in Peeters ship only . He desires it be drawne frō the land , because the more we withdraw out thoughts from earthy and worldly principles the more capable we shall be of his heavenly doctrine . Give him thanks for teaching thee from this ship , and presse to heare the word of God from it . For there be the words of everlasting life . II. As he ceased to spake , he sayd to Simon launch forth into the deepe ; and let your nets loose for a draught Simon answered , Master , labouring all night we have taken nothing , but in thy word I will let loose the net . And when they had done , they inclosed a very greate multitude of fishes . This ship is no meane vessel , which lau●cheth into the mayne ; and is sequestred from the vnbeleeving : frō which they are commanded to let downe their ne●s , and Hookes of wholsome doctrine , and fi●h for soules , launch into the maine , that is into Christ. The Sonne of the highest , who exalteth the humble above those who are high . This is that which is rustly to be admired , that the point of Christian faith being so deepe , and so hidden from humane reason , so many notwithstanding of all sorts should submit vnto them , contrarie to the corrupt inclinations of nature ; the greatest wits of the world laboured all that long night of Infidelitie , before our Saviours coming , and could not reach to halfe that which a true beleever vnderstands in a very sh●● time . And in all things we may be sure we shall have little for our labour but our paines , vnlesse our Saviour sayes the word , and gives his bl●ssing . Imitate the prompren●s of S. Peeter against his owne experience . III. And thier not brake , and they beckoned to thier fellovves vvho vvere in the other ship , that they vvould come , and help them ; and they came , and filled both ships , so that they did almost sink . Which vvhen Peeter did see , he fell dovvne at Iesus his knees , saying , go forth from me , because I am a synfull man , ô Lord. For he vvas vvholy astonished ▪ and all that vvere vvith him . And Iesus sayed to Simon , feare not ; from this time forvvard thou shalt be taking men ; and having brought thier ship to land , leaving all things , they follovved him . Miserable creatures who fall out of the net in which our Sa●iour hath taken them : more miserable those who teare it : Happy they who are called , and imployed to assist , that it be not torne . They will be filled with heavenly graces ; and though they be often ready in a manner to sink vnder the burden , they will be relieved in time , so that they shall suffer no prejudice . Fall downe before our Saviour , with admiration , and thanks , and acknowledgment of thy vnworthynes . Peeter doth not aske to be forfaken , but that he may not with the successe be puffed vp with pride , Leave all things rather then leave thy Saviour . &c. Second Application to the most blessed Sacrament . I. OSonne of the highest ! o depth of mercy and love ! I a synfull man , and thou not only to receive me into thy ship , but into thyself ? for so are thy words ; he that eateth my flesh , and drinketh my blood , remayneth in me , and I in him . O deepth vnsearcheable ! the life of the fish is to be in water ; it thinks it death to be in the net ; and struggles to get out . But here is a net out of which no man that is wise will be ; because the more he is in it , the more water he hath , and the more scope to doe whatever is fitting to be done . His precious wounds are as so many messhes , which captivate vs to Christ , yet doe let in vnto vs the fountaines of living vvater , promised to the devout Samaritan ; fresh , sweete , pleasant , springing vp to life everlasting , in which we may live , and drink when ever we will : Lord , give me the right tast of this vvater ; that I may not go other where and thirst when I have done . I am not worthy to approch vnto thee , because I am a synfull man , but thou hast ordayned this sea of vvater , to the end that plunged in it , we should both be cleansed and refreshed , and live eternally in thee . O that we did knovv how greate a gift this is ! fall dovvne at his knees , and aske ; he is not sparing of his gifts , who so freely and bountifully giveth his owne self vnto thee . II. O prodigious bounty ! O wonderfull dulnes of such as hearing , and knowing that Iesus comes thus dovvne from heaven for our reliefe , doe not make hast vnto him ! How insensible are we of our dangers , and our diseases ? we have but one soule , which ought to be more deere vnto vs the any Sonne to his father ; it lyeth gasping oftimes for life , and here is life which offereth itself , and we are slow in accepting it . VVhen a sick person begins to have no heate in his fecte we say he begins to die ; what are the feete of our soule , but our affections ? If these be not warmed with this fire of love , which is our Saviour , what can we thinke of ourselves ? Lord come dovvne before my soule dye . O stupiditie of mankind ! can this Lord of Lords come dovvne lower then he hath done ? he came into a Virgins wombe , into the Crib , vnto the Crosse , into the jawes of death , and yet here he comes lower then in all these , into thy bosome , into thy breast . Go , and beleeve , and obey readyly his commands , and his Angels will meete thee , and bring thee the ioyfull tidings of health , and thou wilt know that that houre most of all will be the time in which thy feaverish distempers will leave thee . III. Be not still asking with Nicodemus , in the cold night of thy tepiditie , hovv can these things be done ? But buyld vpon the testimony of our Saviour , who speakes vvhat he knovves will be done vpon his word ; this is my body . God so loved the vvorld as to give his only Sonne ; this sonne hath no lesse love to the world then his father : He giveth himself , and is dayly giving in this admirable manner , no● contenting himself to be once only for three and thirtie yeares and vpward vpon earth ; he will be with vs to the worlds end really present among vs ; that after-ages need not envy those yeares of his visible appearance , having the selfsame Sonne of God here present vnder these visible shapes , more vniversally through the whole world , and more for our present vse , and necessities . Exalt him as Moyses did the serpent in the desert , Behold him with a devou● , and loving eye , and he will preserve thee . Cast out all earthy conceites , and tumultuous busineses from the temple of thy hart , and make it as it ought to be ( specially in this coniuncture of time ) a house of prayer , a house of thanksgiving , a house of prayse , and of magnifying thy loving Saviour who hath done so greate things for thee ; and this greatest of all that he vouchsafeth to be within thee . O invisible creatour of the world , how wonderfully doest thou deale with vs ! how sweetly , and graciously with thy elect , offering thyself vnto them to be received in this Sacrament . His fervourin preaching , and divers cures . I. ANd they enter into Capharnaum ; and forth with vpon the Sabboth , going into the Synagog , he taught them and they were astonied at his doctrine , for he taught as having power , and not as the Scribes . And there was in the Synnagog a man possessed with a vncleane spirit who cryed out , what to vs and to thee Iesus of Nazareth ? art thou come to destroy vs ? I know who thou art , the holy of God. And Iesus threatened him saying , hold thy peace ; and go out of the man. And the uncleane spirit tearing him , and crying out with a lowde voyce went out , and did not hurt him . And they all marvelled , and questioned among themselves , what thing is this ? What is this new doctrine ? For with power he commandeth the vncleane spirits , and they obey . And the bruit● of him went forth presently through the whole country . we have no lesse reason to admire , and rejoyce , and magnifie his name , and his power ; which he retaynes over all evill spirits ; and his wonderfull wholsome doctrine , and to begge he will ever exercise the same power over them , to restrayne thier malice ; and over vs by the force , and vertue of his doctrine to over-power all that may contradict it in vs : for we find a law within vs striving against the law of our mind ( which is reason and vertue ) and captivating vs vnder the law of synne : vnhappy that we are , who shall deliver vs ? But the grace of God , by Iesus Christ. This law as it were teareth vs in peeces ▪ yet doth not hurt vs , vnlesse we voluntarily consent vnto it , for it is left in vs not to damnation but for exercise , and reward , if we fight couragiously . II. Going forth of the Synagog , they came into the house of Andrew and Simon . Simons wifes Mother lay sick of a greate fever , and they besought him for her , and taking her by the hand , he commanded the fever away , and it left her , and she presently rising ministred vnto them . And when the Sunne was downe , all that had diseased of sundry maladies brought them to him ; and he laying his hands vpon every one cured them . And divels went out of many , crying thou art the Sonne of God ; and be rebuking them , suffered them not to speake that they knew he was Christ. The fever of which we lye sick is our Avarice , our ambition , our wrath , and anger &c. a fever inflames the body , these disteper the mind . We must have recourse to our Saviour , and beseech him to help vs : those fevers neglected grow greater and greater , and bring vnlucky deaths : if we be freed from the violence of these passions , we must not be idle , but diligent in the service of our Saviour . See how worldly busines doth delay our spirituall cure ; people flocked not till sunne set . How many differ repentance to the last ? God is mercyfull , and oft wayteth our leasure , but not allwayes . III. And rising very early be went into the desert , and prayed ; and Simon sought after him , and they who had been with him , and when they found him , they sayed , all seeke thee ; but he answered , I must preach to other citties also the kingdome of heaven ; for therfore am I sent . He went into the desert to teach vs that if we chance to doe any thing extraordinarie , we must fly the prayse of men and give God thanks in private for the benefit received . He went away sudainly , and without the knowledge even of his owne disciples , to teach vs to take time while time is , and not to delay , but dread the judgments of God , who oft withdraweth himself even from those , who at times desire his presence , because at other times they neglect him . And he rounded all Galilee , preaching and healing all diseases ; and his fame did spread itself through all Syria , and multitudes did follow him from Galilee and Hierusalem , and Iewrie , and from beyond the river Iordan . Thou mayest soone drive away Iesus , and leese his savour , if thou turne thyself to externall things . &c. Three pretending to follow our Saviour . I. AS they were walking in the way , one of the Scribes sayed vnto him ; Master , I will follow thee whersoever thou goest . Iesus sayed to him , the foxes have holes , and the birds of the ayre neasts , but the Sonne of man hath not where to lay downe his head . VVe may well conceive ( sayth S. Augustin ) that this man , if he had followed Christ , would have sought himself , and not Christ : therfore he was answered , that , the sonne of man hath not where to rest his head . But where hath he not ? He hath not in thy faith : foxes have taken vp thy hart , because thou hast a doble hart ; the birds of the ayre have neasten in thy hart , because thou art proude : the deceitfull , and the proude doe not follow me . How can craft and deceite follow simplicitie , or pride humilitie ? And withall admire the poverty of our Saviour , in which he lived , and how he was often put to exigents for want of shelter , and retired himself , into the desert to pray . The Sonne of man hath not where to rest his head ; and is it for me so easyly to give way to lazines , or to seeke my ease ? II. To another he sayed , follow me , and he answered , Lord let me go first , and bury my father ; and Iesus sayed to him , let the dead bury the dead ; but go thou and preach the kingdome of God. That which this man desired to doe , was an act vvas an act of pietie : but the heavenly Master taught him what he ought to have preferred . VVhen the misbeleeving bury a corps , the dead bury the dead , the mans body lost the soule , but thier soules had lost God. Ponder the difference betweene these two deaths , and these two burialls ; and againe reflect , what hast thou to doe with secular busines , when it is time of prayer , and such spirituall imployments ? Let the dead bury thier dead . III. Another sayed , I will follow thee Lord : but let me first take leave of them that are at home : And Iesus sayed to him ; no man putting his hand to the plough , and looking back is apt for the kingdome of heaven . He would not suffer that those whome he brought vp for the kingdome of heaven should be one moment diverted from it , but that having given themselves to God they should make no account of earthly things at all , nor have any thought of them . And if no man looking back be apt for the kingdome of heaven , how canst thou expect the divine illustrations in prayer , or his assistance in other things if thou hast not thy eyes vpon him , but art looking back vpon things impertinent ? How canst thou hope to profit , if thou lookest vpon those who lag behind , and not vpon the fervent who go before thee ? One thiug ( sayth S. Paul is of importance , or one thing I endeavour ) forgeting the things which are behind , and stretching myself to those which are before , I pursue the marke , the prize of the supernall vacation of God in Christ Iesus : let vs therfore as many ! as are perfect be thus minded . He calmes the sea . I. ANd they take him into the ship , as he was ; and behold a greate tempest rose in the sea ; the wind blew and the waves beate into the ship ; so that it was covered with them , and he was in the hinder part sleeping upon ● pillovve . It is a greate commendation , and excellencie of faith , to receive our Saviour , as he is in the ship , that is , in the church , leaving the multitude of questions and reasons ▪ A tempest rise ; it is but to trie the skill of the Pilote and the diligence of the mariners ; for vvhatever happe●eth , will not contristate the Iust ; who repose vpon the pillow with our Saviour ; to wit vpon a good conscience , with trust and confidence in him , and resignation to his will. Record what stormes the Church of God hath indured , and hath been delivered out of them all : Consider also the inward stormes which rise in thy soule , and how thou art to behave thyself in them . Hath some body slandered thee , or miscalled thee ? It is a wind which is risen against thee ; hast thou been angrie at it ? It is a wave which hath beaten into thy ship . Remember how our Saviour hath behaved himself ; and he was sleeping . II. His disciples came to him , and raysed him , saying ▪ Master doth is nothing belong to thee that we perish ? Save vs : And he sayth to them , why are you fearefull , ô yee of little faith ? As if he should have sayed . You doe well to call vpon me , and to beleeve that I can save you ; but you should moreover have beleeved that even sleeping I have care of you that you perish not , and have a mind to save you , though for a time I permit you to be in troble : He sayed well , let the world rage , and the wicked bend thier teeth against me , yet I will hope in thee . Rise , why doest thou sleepe ô Lord ? Rise and doe not put me of to the end ; wherfore doest thou turne thy face frrom me ? Why doest thou forget our want and our tribulation ? Rise ô Lord , and help vs , and redeeme vs for thy name sake . III. Then risen he commanded the winds and the sea , and sayed to the sea , Peace , and be still ; and the wind ce●sed , and there was a greate calme . And the people admired at it , and were stroken with much feare , saying , what an 〈◊〉 is this ? seeing the winds and the sea obey him . Thou hast no lesse cause to wonder , and to reverence him , who is so powrefull , and mayest often experience it in thyself ; for if at any time thou hast a calme it comes from him . Follow S. Augustins advise . Imitate the winds and the sea ; obey thy Creatour . The sea doth heare the command of our Saviour Christ , and art thou deafe ? Let not the waves overcome you in your affliction . When a man well disposed is afflicted or temp●ed , then he vnderstands that God is more needfull to him , with out whome he finds he can doe nothing . Our Saviour casteth out a Legion of evill spirits , and suffereth them to go into the heard of hogs . I. VVHen he was come beyond the water into the country of the Gerasens , there met him a man possessed by the divel of a long time , and had his dwelling in the sepulchres ; exceedeng fierce , so that no chayne would hold him , nor could any man passe that way : But seeing Iesus a farre of ranne and adored him , and crying out with a loude voyce , sayed what is it to me and thee Iesu Sonne of God most high , I adiure thee in the name of God not to torment me . For Iesus had sayed to him , go out of the man thou vncleane spirit . It is apparent ( sayth S. Hierome ) that this confession was not voluntarie , but wrested out of him by the vertue of Christs word ; as fugitive slaves , when they see thier Master , think of nothing but of stripes . In the meane time we may see how the enymy domineers over those who are in his power ; how they dwell vpon those things which are rather to be fleed by reason of thier noysomnes , leaving the right rode ( as it is in the Proverbs ) and walking obscure wayes , reioycing when they have done mischiefe , and exulting in the worst things . And by continuing thus a long time , they grow loth to leave thier courses ▪ and clamour if any body admonish them ; what have you to doe with what life I lead ? And as S. Luke addeth he w●nt naked and cut himself with stones ; for they grow shamlesse , and with out sence , or feeling of any good thing , neither moved with feare nor love , nor regarding any bounds of any law either of God or man ; a very miserable spectacle to all that have any reason in them . II. Our Saviour asked him , what is thy name ? he sayed , a legion , for we are many ; and he beseeched him much that he would not cast them out of the country nor command them into the depth . And there was a heard of swine feeding on the mountaines , and they desired he would permit them to enter into them , and he permited them . The divels therfore went out of the man , and entred into the swine , and the heard with violence went into the lake and 〈◊〉 stifled . First observe as one divel brought in many ; so 〈◊〉 synne brings a multitude after it , if it be let stay any time : Secondly ; that synne is as loth to leave vs as the divel , our concupiscens and disorders favouring it : thirdly ; that greatest synners some times see thier owne ruine , and feate it ; and fourthly ; by that which happened vnto the swine , we may see whether at last the divel with violence will east vs , not into this materiall sea , but into a sea of torments in which we shall never dye . Fiftly ; for our comfort , that the divel hath not power so much as over hogs , vnlesse God permit it , muchlesse over sheepe ( sayth Tertullian ) who are of his flock . III. And the swine-heard fled , and told it in the citty , and they came to Iesus , and found the man siting at his feete , clothed and well in his wits ; and they were afrayd , and besought him to depart from them . And the man out of whome the divels were cast , desired he might be with him : but Iesus dismissed him saying , returne into thy house , and tell how greate things God hath done to thee ; and he went through the whole citty preaching how greate things Iesus had done to him . Observe that no man in this life is so greate a synner , or so much overgrowne with vice and imperfection , that his conversion is to be despayred . Secondly ; reflect vpon the effect of true repentance , which is humilitie : So the Magdalen layed herself at the feete of out Saviour : Intertayne a wholsome feare of being againe separated from Iesus , and from the means by which we were cured : Also a continuance of a greate esteeme of the benefit which we have received , magnifying it with in ourselves , and extolling it also before others , when there is is occasion . Those of the towne sought the contrarie , not knowing what was good for them . Acknowledge thyself vnworthy of divine comfort and rather deserving affliction . He cureth one sick of the Palsey . I. ANd againe he entred Capharnaum after some dayes , and many came together , so that there was no place , no not at the doore : and he spake 〈◊〉 th●m the word ; and they brought one sick of the palsey caryed by foure , and when they could not offer him vnto him for the multitude , they uncovered the roofe where he was , and let downe the couch wherin the sick man lay . Begge of our Saviour that he will againe and againe enter thy hart , and make it his seate , and teach thee to overcome the passions of it , and remedie the diseases : That the holy Angels will compasse it , that no ill incounter may appeare even at the doore ; acknowledge thy weaknes , and besides having recourse thyself to thy Saviour ; Endeavour to have some who will admonish thee of thy dutie , and how dull thou art ; some that will lift thee vp to higher thoughts , and by whose help thou mayest as occasion shall be humble thy self before Iesus , and be lifted againe vp with confidence . II. Iesus seeing thier fayth ; sayth to the sick man , sonne thy synnes are forgiven ; and there were certaine Scribes sitting there , and thinking in thier harts , why doth he say so ? He blasphem●●h : who can forgive synnes but only God ? Synne was the greater evill of the two , and is the cause of all our evills : Therfore he speaketh of that to put vs in mind ( with S. Augustin ) that if we be sick of any spirituall disease we have recourse to this spirituall physitian , and open to him that which is covered , or hidden in our soules , and regard not the censures of men , but humbly beleeve we may be cured . And with S. Hierome , extoll the humilitie of our Saviour , who vouchsafeth to call such a poore snake Sonne , whome the proude Scribes and Pharisees would scarce have looked vpon , how ever zealous they seeme here to be of the honour due to God alone . III. But Iesus seeing thier thoughts , sayth why think 〈◊〉 thus within yourselves ? Which is easyer to say to the such man , thy synns are forgiven ? Or to say , Rise , take vp thy couch and walk : But that you may know that the Sonne of man hath power on earth to forgive synns ; I say vnto the● Rise , take vp thy couch and go into thy house . And he forthwith arose , and tooke up his couch , and went away in the sight of all ; and all marveled and glorified God who 〈◊〉 given such power to men . By answering to thier though●● he gave them to vnderstand that by the same power he could also forgive synnes , and confirmed it by this mi●●cle ; that as his word was made good in the outward 〈◊〉 so it would by the same vertue be made good in the clearing of soules from synne . And observe by the way , that as this man coming for his corporall health received with it that which is better ; so we praying for things which occurre to vs as beneficiall , may receive that which is better , though perhaps we receive not directly that which we then aske . And be not ashamed to confesse thy synnes , seeing God knowes thy secretest thoughts . Rise take vp thy couch . Our couch is our body ; we take it vp , when we cause it to obey the commandments of God ; it is heavy , therfore he sayth walk . Few are they who after much infirmitie can runne : we walk into our house , following the commandment of Christ , when after death we are received into the celestiall habitation . The calling of S. Matthew . I. ANd when Iesus passed thence , he saw a man sitting in the custome house , named Matthew , and he sayth to him , follow me ; and he rose vp , and leaving all things followed him . Other Evangelists call him levi out of respect to S. Matthew , dissembling his ordinarie name : He calles himself Matthew and a Publican ; for as the wiseman sayth ; the Iust is first in accusing himself . And with all sheweth vs , that no man must despayre of saluation : Iulian the Apostata imputeth it to folly that people vpon a slight call would follow our Saviour ; as if they had not reason , he working so many prodigious wonders . Besides that the Majestie of his divinitie , which doubtlesse did shew itself in greate measure in his very countenance , was able to draw people to him : For if a lodestone and amber be able to draw after them materiall things , how much more forcibly is the Creatour able to draw his Creatures ▪ Looke vpon this mirrour of perfection ; harken what kind of doctrine , and in what manner , he delivereth it ; observe him diligently , and thou wilt see thou hast reason to follow him without delay . II. And Levi made him a greate feast in his house , and there were a greate multitude of Publicans , and of others that were sitting at the table with him , and with his disciples . And the Pharisees seeing sayed to the disciples , wherfore doth your Master eate with Publicans and synners . These Publicans saw one of thier trade converted to better life , therfore they did also hope to find place for repentance and saluation ; for they did not come to Iesus with intent to remayne in thier former vices , as the Pharisees murmured , but being repentant , as the following words of our Saviour doe insinuate . And who ( sayth S. Gregorie Nazianzen ) accuseth a Physitian that he visiteth the sick , that he abideth the stench , that he endeavoureth to set vp the infirme ? III. Iesus hearing it , answered ; they that are in health and able , need not a Physitian , but they who are ill at ease . Go , and learne what it is , I will mercy , and not sacrifice . For I am not come to call the just , but synners . No man by the law is iust ; he sheweth therfore that they did in vayne brag of justice . And the wiseman asketh this question , which concerneth every body . Who can say , my hart is pure , I am frre , from synne ? Let vs therfore have recour●e to this mercifull Physitian , whose fees are but what is for our profit , and not his owne ; he hath the labour , and we the fruite ; he the thanks , and we the reward : and seeing mercy is that which he desires , and esteemes it as sacrifice , follow the advise of old Tobie to his sonne : To thy abilitie be mercyfull ; if thou hast much bestow liberally ; if thou hast little , give a little willingly . And that which is allwayes in thy power , forgive as thou desireth to be forgiven . The third application to the most blessed Sacrament . I. S Matthew vpon his conversion made a banket fo● our Saviour : Our Saviour vpon our turning to him , makes vs a banket : But , ô infinite difference ▪ that banket was of temporall and perishable meates , turning to corruption both of body and soule ; this banket cometh downe from heaven and giveth life to the world , and is his owne flesh , and precious blood , which whoever eateth , hath life ●verlasting . Drinking of this cup ( sayth S. Ambrose ) our body doth not stagger , but doth rise to better life ; our mind is not trobled , but consecrated and made holy . And the councell of Florence : what ever good effect materiall meate and drink doth work in vs towards corporall life , mayntayning , increasing , repayring , and delighting , this Sacrament worketh towards our spirituall life ; it withdrawes vs from that which is evill , it strengtheneth vs in that which is good , and encreaseth grace and vertue in vs. But if we consider further , that it is our Saviour himself , who feeds vs with himself , the bread of Angels , and the true bread from heaven , not in figure only , as the Manna of the Iewes , but really himself , as he is God and man , what a treasure have we ? what a banket ? what love ? what mercy , what desire of our love shewed vs ? O Sacrum convivium in quo Christus sumitur &c. II. It is moreover a medicine for all spirituall diseases ? and what a legion of syns , and imperfections , and passions doth possesse vs ? So exceeding fierce , sometimes , that no man can passe by , but we must have a saying to him , or whome by word or example we do not anoy , neither remayning in house , that is , in the Church at our devotions , nor in the citty among men of civill conversation , but in the sepulchres and in the mountaines , among those who live a wild , and barren kind of life , voyde of good works , having little respect to the chaynes of the commandments in which we are bound , but breaking them at pleasure , and not being willingly subiect to any body . A pittifull sta●e : ô Saviour of the world ! command this evill disposition out of me , that it cast me not into the depth , among the hogs : suffer me to be with thee , I beseech thee , and I will publish the greate things which thou hast done for me , having mercy on me . III. And here most of all must we take our Saviour , as he is , and as he is pleased to present himself vnto vs vnder the shapes of bread and wine ; and whatever wind of contradiction rise from our sense , or from our weake ynderstanding , say vnto it : Peace , be still ; and beleeve the power of the mighty hand of God , who wi●h a word made all things , and the infinity of his love , who , as he gave himself to be rudely handled by the Iewes , gives himself here to be lovingly handled by vs vnworthy creatures , not valuing that he is sometimes also misused by vs ; wherin his love is the more manifest , and more to be valued by vs. Present him thy hart and soule , as a pillow to rest on , and attend him resting . Afford him the curtesie which the spouse in the canticles received ; doe not rayse him , nor cause him to awake , till he wil● himself . He sleepes , but his hart watcheth over thee . Let not thy eyes go of from him , least through thy negligent attendance thou receive not with him the fruite which he bestoweth vpon the watchfull . I rose ( sayth the spouse ) to open to my beloved ; I opened the bolt of my doore for my beloved ; but he was gone a side , and passed away ; my soule was melted when he spake , I sought , and did not find him ; I called and he did not answer me . Be devour and quiet and Iesus will stay with thee . He rayseth the daughter of Iayrus and cureth the woman of her bloody issue . I. THere cometh one of the rulers of the Synagog named Iayrus , and seeing him , faleth at his feete and besought him much , saying , my daughter , is at the point of death , come and lay thy hand vpon her , that she may be saved and live . And he went with him , and a greate multitude followed and thronged him . In diseases , and death of our soule what expressions ought not we to vse ? These bring vs truly to the last cast ; for after our temporall death , there is another death to be feared , farre more grievous , because ever and never dying : In these occasions therfore bestirre thyself ; fall at our Saviours feete , beseech him , follow him ; thou seest his readynes to concurre with thy indeavours , and to go along with thee ; feare not that the multitude , feare not that the greatnes of thy synnes will divert him from thy help , if thou prostrate thyself with a syncere hart , and beseech pardon , as thou oughtest . II. And a woman who was in an issue of blood twelve yeares and had suffered much from many physitians , and ha● bestowed all that she had , neither was any thing better , but rather worse ; when she heard of Iesus , came behind him , in the presse , and touched the hemme of his garment ; for she sayed , if I shall touch but his garment , I shall be safe and forthwith the fountaine of her blood was dryed vp and she felt in her body that she was healed of that maladie . Search into the causes of thy long diseases ; consider how thou spendest thy time , and thy spirituall , and temporall substance , and vpon whome , and why thou goest rather backward , then forward ; come with humilitie , and confidence to the Sacraments : Let the very name of Iesus give the assurance of remedie ; specially if thou touch with reverence the garment with which he is pleased to cover his sacred body in the holy ●ucharist , which are the resemblances of bread and wine , in which he gives vs his sacred flesh and blood , and doest not come rudely and disorderly vpon him , as the multitude ; for when Christ remaynes in vs he cooleth the raging law of concupiscence , he strengthens devotion , and quailes the vnbridled motions of our mind . And Iesus turning sayed , who hath touched my garments ? His disciples sayed thou seest the multitude thronging thee ; and sayest who touched me ? But the woman fearing and ●remkling fell downe before him , and told him the truth : and he sayed , daughter , thy faith hath made shee whole ; go in peace . See how he takes notice of the reverent and not of the rude , and how greate a grace it was that she who was ashamed to be seen , was not ashamed to confesse her imperfections ; hide not thy falts , acknowledge that which he knowes allready . III. As he was speaking ; they come to the ruler of the Synagog , saying , thy daughter is dead , why doest thou troble the Master any further ? But Iesus sayth to him ; feare not , only beleeve : And be admitted not any to follow him , but Peeter , Iames and Ihon : And seeing folk weeping and wayling sayth why weepe you so ? She is not dead , but sleepeth : and they derided him : but he having put forth all , but the Father and Mother , and them that were with him , taking her by the hand , sayth , wench , I say to thee rise : and forthwith she rose vp and walked , and they were greatly astonished , and he commanded them earnestly that no body should know it ; and bad that some thing should be given her to ●ate : and the fame of it was spread through the whole countrey . God so disposing that the more we are carefull that the good which we doe should be secret God should be more glorifyed by it . She rose and walked : because a sonle raysed from sy●ne , must be stirre itself that it fall not into a relapse ; but be dispersing noysome thoughts , and dispositions ; by vertuous actions it must also cast of the multitude of worldly occasions ; and weepe and wayle those losses only , which most of all deserve the name of losses ; converse with a few and good , exercise the fayth of Peeter , the hope of Iames , the love of Ihon , finally frequent the Sacraments , to the end to get strength and vigour after so dangerous infirmities . He cureth the sickman at the Poole . I. IN Heerusalem there was a Poole , having five porches ; in these lay a greate multitude of sick persons , blind , lame , withered , expecting the stirring of the water ; and an Angel of out Lord descended at a certaine time into the poole , and the water was stirred , and he that had gone downe first into the poole after the stirring of the water , was made whole of whatever infirmiti● he was holden . God in all ages and all times , even among the faithfull , provideth certaine places where constantly mirac●es are wrought for the increase of the devotion of the faithfull , and to confirme thier fayth of the omnipotent power of God , who as he created all with a word , can in an instant restore all things to thier perfection , yet will not doe it with out our particular concurrence , and according to the times and wayes which in his wisdome he hath ordayned . But for our spirituall diseases he hath left in all places present remedie , with out expecting times and seasons ; for the holy baptisme may in necessitie be administred by any body ; and for the Sacrament of penance there be in all places those who are appointed , nor for one only , or for the first , or second , but for all , and the sooner the infirme come vnto it , the better it is , neither night , nor day excepted . In these the diseases of our five senses are cured ; the five porches signifying the five precious wounds of our Saviour , by which they have entrance to thier cure : Enter , and bathe thyself in these . II. And there 〈◊〉 a ma● that had been eight and thirtie yeares in his infirmitie ; him vvhen Iesus savv lying , and knevv that he had a long time , sayed to him : vvil● thou be made vvhole ? the sick man ansvvered , Lord I have no man , vvhen the vvater is trobled , to put me into the poole : for vvhiles I come , another goeth dovone before me , Iesus sayth to him : rise , take vp thy bed , and walke : And forvvith he vvas cured , and took● vp his bed , and walked . Our Savio●r came to cure mankind , who● me no man , nor Angel , or other creature could cure : O infinite mercy . And no lesse infinite , that he oftimes pickes out one from a multitude to bestow his graces and favours vpon him , leaving other synnes , and diseases ; to seeke the ordinarie remedies , not by chance , or at adventure , but knowing all the circumstances , and causes of the weaknes of the partie , and when he thinks not of any such favour , Nor doth he with out great ground aske : wilt thou be cured ▪ For how many times cometh it to passe , that we will , and we will not ? we will be cured , but will not vse the means which is necessarie , or will not put ourselves to the vtmost to obtayne our desires ; though we have layen eight and thi●tie yeares in syn , yet , if we will , we may be cured . Rise● rouse thyself , and put on a resolution to overcome whatever difficultie ; take up thy crosse , and walk● . When thou wert infirme , thy neighbour did beare with thee ; art thou cured ▪ beare with thy neighbour . III. And it was the sabboth that day . The Iewes therfore say●d to him , it is the sabboth , thou mayest not take vp thy bed ; he answered : He that cured me sayed to me : take vp thy bed , and walke ; they asked him , what is that man , that sayd : take vp thy bed , and walke ? But he that was cured kn●w not who it was ; for Iesus had declined the multitude standing in the place . Afterward Iesus findeth him in the temple , and sayth to him : behold thou art cured , synne no more , least some wors● thing happen to thee . The man went , and told the Iewes that it was Iesus who had cured him . T●●rvpon the Iewes persecuted Iesus because he did these things vpon the sabboth . Temporall cures are ordayned for the cure of our soules ; the diseases wherof , and the punishments due to them , are incomparably worse , then what ever can happen here : these we must attend vnto chiefly vpon th● sabboth dayes , which , to our shame , we oft bestow more in idlenes , and in vanities , then in what they where ordayned for : frequent the churches ; give prayse to God for thy deliverance ; in these Iesus will willingly find thee out and give thee wholesome instruction : requite him not with ingratitude , as this man did as it seemes , at first overjoyed with his cure for he never looked after him from whom he had received so much benefit : though that afterwards he went , and told the I●w●s , was not t● betray him , but to divulge his prayse . He cureth the man that had a withered hand . I. ANd he entred againe into the Synagog , and there was a man that had a withered hand , and they watched whether he would cure on the sabboth ; and he sayed to the man that had the withered hand , rise into the middest : then he sayth to them , is it lawfull on the sabboth to doe well or ill ? t● save a soule , or destroy ? and they held thier peace . And looking vpon them with anger , being sorrowfull for the blindnes of thier hart , he sayth to the man : stretch forth thy hand , and his hand was restored him . In the Synagog one man had a withered hand , many had withered harts , which planted so neere the fountaine of heavenly waters tooke no benefit by them . They watched vpon him , but for no good intent , and by thier owne malitious thoughts did put a barre to the heavenly graces ; watch thou vpon him , and observe him , disposing thy soule so as it may reape good , for thou seest that much doth depend vpon thy inward disposition . Ris● into th● middest : be not ashamed nor backward to cooperate to thy owne cure . Stretch forth thy hand , to be m●rcifull to the poore , often to receive , and lodge a pillgrime , allwayes to God for forgivenes of thy synnes . L●t not thy hand be stretched forth to receive , and shut to bestovv . He lookes about vvith anger and sorrow in this life ; have recourse from his anger to his compassion , and beware of the anger which is to come . II. And he sayed to them , vvhat man shall there be of you that shall have one sheepe , and it 〈◊〉 into the ditch on the sabboth , vvill he not take hold of it , and lift it vp ? Hovv much better is a man , then a sh●●p● ? Therfore it is lavvfall on the sabboth to doe a good deed . Ho● oft notwithstanding doe we preferre our inferiour occasions before the reliefe of our brother , and make no account of that which is more to be esteemed , and preferred ? We ponder much that we have but that on● sheepe , that one child , that one thing that we esteeme in the world , and doe not consider that our neighbour also hath but one soule to save ; he hath oft but one bit of bread to put in his mouth , one peny for the whole weeke , one poore rag to his back , where as God hath given thee a sab●oth of rest and plentie wherin thou mayest take thy pleasure and case . III. And the Pharisees going forth immediately made ●s consultation with the Herodians , how that they might dest●oy him . But Iesus with his disciples retyred to the s●a , and a greate multitude from Galilee , and from Iewrie follow●d him ; and he healed many , so that the folk pressed vpon him to touch him , that they might be cured . Miserable Pharisees who turned to venome the doctrine , and the wonders ordered for thier saluation ! O wretched going forth from all reason and con●ideration of what was fitting● bur I●sus ceased not to doe good not with standing : follow him , presse reverently to touch him ; specially when he offereth himself in the blessed Sacrament ; shrink not away , but prepar● thy self carefully and approch with confidence , there is ●o disease which he doth not cure . The choosing of the Apostles . I. ANd he went forth vnto the 〈◊〉 to pray , and he passed the whole night in prayer , and wh●n day was come , he called his disciples to him , and he chose twelve of them , whome also h● named Ap●stles . Simon , whome 〈◊〉 surnamed Peeter , and Andrew his brot●er ; Iames and Ihon , a●d he called thier na●es Bo●●●rges that is sonnes of Thunder &c. Not every one that prayeth ascendes vnto the mountaine , but he that prayeth well , who going forward from earthly thing● , to those which 〈◊〉 abo●● us , mounts vp to the top of the heavenly court . He doth not ascend who is solicitous about his worldly wealth or honour : All great and high spirits ascend . And doe not think that he prayeth as infirme and weake : The owner of Power becomes Master of obedience . He is out Advocate ; he prayeth not as infirme , but as compassionate ; what oughtest thou to doe in order to thy owne saluation , seeing Christ prayeth all night for thee ? what oughtest thou to doe when thou beginnest any good worke having our Saviours example before thee . II. He changeth thier names , to give vs to vnderstand that we must change our conversation vpon whatever favour received from our Saviour , and indeavour to have the soliditie of a rock in the service of God ; and to be able with out resolution , in that which is good , to terrifie his opponents . Iudas also among the rest was choosen to be an Apostle , to shew vs , that it is not our nature which is cause of our perdition , but our wretched will ; and that God receives a man while he is good , and till himself fall of , and become evill : Also that we might learne the force of Truth , and of the Sacraments which are the same , though ministred by the wicked : And that , if thou chance to be forsaken , or betrayed by thy frend , thou mayest learne to beare it patiently . III. And he made them to be with him , and that he might send them to preach : and he gave them povver to cure infirmities , and to cast out divells . First we must be vnited with Christ , acknowledging that all that we can doe proceeds from him , and depends of him , and must be done for his glorie , and with confidence in his goodnes : then we must indeavour to have a longing desire to be with him , as much as we can , and to find sweetnes in conversing with him in prayer , as with the fountaine of all goodnes , our Redeemer , our frend , our benefactour , our spouse ; that in all our afflictions , and in all occasions , we find ourselves with him , as it were at home ; and even in our outward actions never to be from him ; but be doing them for his love , and with reflection , and desire to please him in them ; holding ourselves as instruments in his hand , and working by the force , and strength , and aptitude which he gives vs. Nothing ought so much to reioyce him that loveth thee , ô Lord , and acknowledgeth thy b●nefits , as thy will in him , and the good pleasure of thy eternall disposition . The eight Beatitudes . I. ANd seeing the multitude he vvent vp vnto a mountaine and vvhen he vvas set his disciples came to him , and opening his mouth , he taught them , saying . Blessed are the poore in spirit , for thiers i● the kingdome of heaven . Blessed are the meeke , for they shall possesse the land . Blessed are they that mourne , for they shall be comforted . His going vp to the mountayne betokeneth the height of the doctrine which he then did intend to deliver , farre beyond the expectation of all people of this world , and contrarie to thier wonted dictamens , and desires ; therfore also he is sayed to have ●pened his mouth , as the tresurie of divine wisdome , hidden hitherto from the world , for the world placeth happines in riches , and in filling thier desires with wealth and plentie ; he placeth happines in povertie ; nor in that which comes vpon vs by necessitie ; but in voluntarily quitting ourselves of the mcumbrances of this world , and putting of the very desire of wealth ; this making the way to the kingdome of heaven playne , and ready , without those rubb● which the desire of wealth doth rayse . In like manner wheras in the world there is perpetuall contention about lands and possessions , and nothing can be had , or kept , without strife , and debate , the land of the living , so greate as it is , is wholy , and quietly possessed by meekenes , and by yealding of our seeming right , according to the world . Besides that nothing is more powerfull towards the world ( sayth S. ●ho● Chrisostome ) then meekenes , for as water putteth our fire , so doth a meeke answer quench the flame of Anger . Finally not those who live in jolytie shall find comfort of it at last , but those who bewayle the offenses committed against God , and passe soberly through the miseries of the world , and through the losses of frends and goods : for all will make at last for thier eternall comfort , being borne with pa●ience and with thoughts fixed vpon our heavenly habi●tion . II. Blessed are they that hunger , and thirst after justice , for they shall have thier fill . Blessed are the mercyfull for they shall obtaine mercy . Blessed are the clean of hart , for they shall see God. Hunger and thirst are things which we seeke to avoyde in this life , and we are never long satisfied : But the hunger and thirst after justice ; is to be procured ▪ for of itself it is a full satisfaction to our soules ; and though we should want wherwith to satisfie our bodies , we are satisfied in mind ▪ because even that want cooperates in our justice . Neither is it enough to desire to be just , unlesse we hunger and thirst after it , acknowledging ourselves never to be just enough , but being allwayes desirous of more . How much vnmercyfull dealing is there in the world , in all states , and occupations ▪ Nothing but opression , nothing but squeezing , nothing but exacting satisfaction to the vtmost , and more then the vtmost . This is not the way to have mercy where we most need , but to be mercyfull , compassionate , easy in our dealings towards another , as we would others should be towards us in our necessities . And because pure●es of h●rt is so little looked after in the world as being out of sight , he puts vs in mind of the Allseeing eye , from which nothing is hidden ; promising that if we have care that he see no vncleanes harboured in our thoughts , he will discover himself vnto us , who is puritie itself ; neithe● is it possible to arrive to the sight of God without puritie of ha●t . III. Blessed are the peace-makers , because they shall be called the children of God. Blessed are they that suffer persecution for justice , for thiers is the kingdome of heave●● . They who sow discord , let them reflect whose children they must needs be ; for if they who make peace he ●earmed children of God. doubtlesse they who disturbe it are children of Satan . But with in this peace are not comprehended certaine fond familiarities , and frendships , grounded vpon sympathie of nature , but such peace as is made according to the will and pleasure of God , and for his honour . Finally he concludes with suffering persecution , to the end to cut of all at once , the desires of the contentments of this world , seeing our happines is not to be wrought by them , but by suffering on all 〈◊〉 , in our goods , and in our good name , in our bodyes , and in our estates ; keeping our mind free to God in thanksgiving for the reward which is layed vp for vs in heaven , for patiently and ioyfully going through with them ▪ for he exhorts vs not only to patience , but to ioy , because our reward is to be plentifull in heaven . To glorie in tribulation is not hard to him that loveth ▪ for it is to glorie in the crosse of our Lord. Other documents belonging to the Evangelicall law . I. I Tell you , unlesse your justice abound more then that of the Scribes , and Pharisees : that is , then that which they reach and practise , you shall not enter into the kingdome of heaven . Then because A●ger is a chiefe vice , and passion , which generally reigneth in all men , he shewes how we ought to overcome it , and come to the perfection of meekenes contrarie vnto it : And first he sayth thus . You have heard that it was sayed to them of old , thou shalt not kill : and who killeth is in danger of judgment . But I say to you ; whoever is Angrie with his brother , shall be in danger of judgment ; and whoever shall say to his brother , Raca , shall be in danger of a councell ▪ and whoever shall say , thou foole , shall be guilty of ●el●fire . By degrees therefore of the falt ( as S. Gregorie tells vs ) the sentence doth also increase ; Anger , without outward expression ; Anger , with expression , and clamour ; Anger , with clamour , and reproch are all of them condemned , but differently punished . If therfore thou offer thy gift at the Altar , and there doest remember that thy brother hath ought against thee , leave there thy offering , and go first to be reconciled with thy brother . Behold neither is sacrifice pleasing from the hand of them that are at variance . II. You have heard that it was sayed : an eye for an eyes ▪ and a tooth for a tooth : but I say to you , not to resiste evill : but if one strike thee on the right cheeke , turne to him also the other ; and to him that will take away thy coate , let go also thy cloke . This is a second degree of meekenes : for having come so farre as not to expresse Anger , neither by word , nor outward signe , but mastred it within ourselves , we must indeavour after one iniury , or hard dealing , to be willing to receive another , and not say : I am not Angrie with him , or ▪ I doe forgive him , but I will doe by him as he hath done by me ; this being to contradicte by deed that which we seeme to say by word . III. And yet to a third degree he endeavoureth to rayse vs , saying : you have heard that it was sayed , love thy neighbour , and hate thy enimie ; but I say to you , love your e●imies , doe good to them that hate you , and pray for them that persecute you , and abuse you , that you may be children of your Father who is in heaven ; who maketh his Sunne ●ise vpon good and bad , and rayneth vpon the just and vnjust : for if you love them that love you what reward shall you have ? doe not also the Plublicans this ? and if you salute your brethren only , what doe you more ; doe not also the heathens this ? Be you therfore perfect as your heavenly Father is perfect . Many measuring the commandments of God by thier owne weakenes , and not by the strength which is in saints , esteeme these precepts to be impossible , and say ; it is perfection enough not to hate our enimies , but to love them is more then human nature can beare . But they must know that our Saviour Christ doth not command things impossible , but that which is perfect , and such as David practised toward Saul , and Absalon ; and S. Stphen the martyr , who praeyd for them that stoned him ; and S. Paul desired to be an outcast for them that did persecute him . This Iesus taught and performed saying . Father pardon them , for they know not what they doe . The fourth application to the most Blessed Sacrament . I. THe dignitie of the most Blessed Sacrament is so very greate , that no puritie of hart , no perfection vnder God , can be thought sufficient to receive it , as it deserves to be received ▪ our Saviour himself , God , and man giving himself to vs in it . Yet he vouchsafeth graciously to come vnto vs , if we be but free from mortall synne ▪ much more if we endeavour withall to free ourselves frō the inveterate passions of the mind , which consume the strength , ād substance of our thoughts in things either impertinent , or hurtfull . The woman humbly touched the hemme of our Saviours garment , and was cured , She had done her endeavour for twelve yeares ; at last our Saviour tooke compassion of her , and by this one act of devotion towards him the obtayned her desire : he mercyfully also accepted the excuse of the sickman at the poole , that in eight and thirty yeares he had not a man to help him in : Have recourse to this man , who is also God. He hath prepared in thy sight a table against those who troble thee . VVho be those that troble thee ? The suggestions of the enimie , thy ow●e passions , and disordered desires , the pleasures and honours of the world which thou lookest after . Come to this table with feare and trembling and thy trobles will be turned into comfort : those things which infirme flesh esteemes will become contemptible , and spirituall things be held in that repute which they deserve . II. Likenes in disposition , and manners doe breed familiaritie . VVhat was the disposition of our Saviour while he lived here on earth ? Of himself he sayth , learne of me , because I am meeke , and humble of hart . And the P●ophet Esay say●h of him . He shall not contend , nor clamour , neither shall any man heare his voyce in the streete ; the bruised reed he shall not breake , and smoaking flax he shall not extinguish : he practised povertie frō the beginning to the ēd of his life : VVho more zealous for the honour of God ? who more mercyfull , and desirous of making peace , and yet who more persecuted ; and reviled ? These be the vertues in which according to the proportion of our state of life we must indeavour to appeare clothed , that we may be the more welcome to this heavenly table . For as he sayth , by his Prophet ; vpon whome shall I rest , or vpon whome shall I cast my eye , but vpon the meeke , and humble , and him that trembled at my words ? The dove which was let out of the Arke found not where to set her foote , till the secōd time the discovered an olive tree , and brought a brāche to the Arke : And our Saviour in his life time resorted much to mount Ovelit , signifying how much desire he had of peace of quiet , and that we should follow him in it . III. Our Saviour finding the man ( whome he had ●ured at the Poole in the temple , sayed vnto him : behold thou hast been cured , synne no more , least some thing worse befall thee . By which passage we learne three things ●itting to be endeavoured after receiving . First , we must remaine in the Temple sometime in thanksgiving for so greate a benefit Secondly , we must search into the causes of our long dise●ses , and order remedie for them , and specially beware of those synnes , which we have lately confessed begging assistance to avoyde them . Thirdly , we must indeavou● to increase in the knowledge , and love , and respect to our Saviour : For the man , before ●e presented himself this second time , knew him not ; knowing him , he proclaymed that it was Iesus who had done that greate miracle vpon him . O sweete and mercyfull Iesus how much reverence , and thanksgiving , with continuall prayse is due vnto thee for the receiving of thy blessed body , the dignitie wherof no man is able to explicate . The narrow way commanded . I. ENter by the narrow gate ; for broade is the way , and large is the gate , which leadeth to perdit●o● , and many enter by it : But narow is the gate , and straight is the way which leadeth to life , and few there be that find it , Blinded by their owne worldly , and carna●● desires , which they choose rather to follow ; and because they are pleasing to sence , the way they walke in seemes large and pleasant ; but in fine it leads them to eternall perdition ; and they are hardly recoverable in this world , when they are once entred ; because it is harder to leave the wayes of the world when one hath once pleased himself in them , then if he never rasted them ▪ yet we must not think that the gate ād way to life of is so narrow , as to be allwayes irksome ; but as S. Gregorie advertizeth : The way of God to beginners is narrow to those who are perfect it is broade : for the narrowest gate is widened by love ; and when a man considers that for temporall commod●ties forsaken , he is to receive eternall ioy , he begins to love that which otherwise would afflict him . II. Not every one that sayth vnto me , Lord , Lord , shall enter into the kingdome of heaven , but he that doth the will of my Father which is in heaven , he shall enter into the kingdome of heaven . For what kind of confession is it , so to beleeve in God , as not to care what he commandeth ? or how can we say , Lord , from our hart , if we contemne his precepts , whome we acknowledge to be our Lord and Master ? Our hands therfore must go with our mouth , and our works according to our bel●●fe : for otherwise there will be many that will say in the latter day . Lord , have we not prophecyed in thy name , and in thy name cast out divells , and wrought many wonderous things ? and then I will confesse unto them that I never knew them : depart from me you that worke iniquitie . III. Every one therfore that heareth these my words , and doth them , shall be likened to a wise man that built his house vpon a rock . And the raine fell , and the fluds came , and the winds blew , and they beate against that house and it fell not , for it was built vpon a rock . And every one that heareth these my words , and doth them not , shall be like a foolish man that built his house vpon the sand , and the rayne fell , and the flouds came , and the wind blew , and they beate against that house , and it fell ; and the fall therof was great . The Rock on which we must build is our Saviour , whose only merits doe vphold vs : for of outselves we can doe nothing , nor pretend any thing in the sight of God towards eternall life . His doctrine is the ground of our faith : His life is the sampler according to which we must frame ours , to the end to be accepted at the later day ; and to be able in the meane time to withstand al our Ghostly enimies . S. Ihon Chrysostome tells vs more over that a strong resolution to go forward in Gods service is the rock on which , vnder our Saviour , we must build our spirituall building . For the other building ( sayth he ) was easyly over●●rowne ; not by the violence of the Temptatations ; for so the first also might have fallen ; but by reason of the weakenes of the foundation , that is of our resolution . Temptation is not the cause of our fall , but the vnconstantie of our mind , and our want of courage ▪ by which oftimes , even without any temptation , we come to be overthrowne ▪ for sand of itself doth yeald ; but a diamond resisteth the force of the hammer . Our Saviour cureth the servant of the C●nturion . I. ANd he entred Capharnaum , and the servant of a certaine Centurion being sicke , was ready to dye ; who was deare vnto him ; and when he had heard of Iesus , he sent vnto him the Ancients of the Iewes , desiriug him to come , and heale his servant : They being come to Iesus , besought him earnestly , saying : he is worthy that thou shouldst doe this for him ; for he loveth our nation , and hath buyl● a synagog for vs : and Iesus went with them , The Centurion went not to our Saviour in pe●son : with the strength of faith he went vnto him ; an Alien by birth , by faith pertayning to his household . And wheras others had recourse vnto him for divers infirmities , this man alone intercedeth for his servant ▪ saying within himself ; this is my servant , and I am servant to my Creatour ; if I doe not take pitty of my servant , how shall I expect that my my Creatour will have mercy on me ? II. And when he was not farre from the house , the Centurion sent his frends to him , saying : Lord , troble not thyself : for I am not worthy that thou shouldst enter vnder my roofe ; for the which cause , nei●her did I think myself worthy to come vnto thee : but only say the word and my servant shall be cured . For I also am a man , subiect to authoritie , having solders vnder me . And I say to this , go , and he goeth ; and to another , come , and he cometh ; and to my servant , doe this , and he doth it ; Beleeving and professing that , as he , being in command , though a subiect , had his servants and soldiers obedient vnto him , much more our Saviour , being Lord of the whole world , could cōmand any creature , and it would obey without resistance . Be ashamed at thy stownes in doing his commands ▪ whome sunne , and moone , and starres earth , and heaven doe obey upon his word . He beleeved also that it was not necessarie that our Saviour should so much as see the sick person ; but that whatever disease he had , it would leave him upon his command : wherfore though he received him not under his roofe , he had him in his har● , so much the fuller , the more humbly he did demeane himself . III. And Iesus hearing this message marvelled ; and turning to the multitude , sayed : Amen , I say to you : neither in Israel have I found so greate faith . And I say to you , many shall come from the East , and west , and shall sit downe with Abraham , and Isaac , and Iacob in the Kingdome of heaven ; but the Children of the Kingdome shall be cast out into the exteriour darknes , there shall be weeping , and gnashing of teeth : and he sayed to the Cēturion , God as thou hast bel●ved , be it done unto thee : and the servant was healed at the same houre● The Iewes certanly had more helps towards the faith , which they should have had in Christ our Saviour ; But this alien , bread up in his youth in idolatrie among the Romans , whose servant he was , made better use of the benefit which God had done him in bringing him to live among his chosen people , where his eyes might be opened , and be a dócument for us not to neglect Gods greate grace towards us ; least we come at last to be reiected . Our repiditie and negligence is much to be lamented , and pittyed , that we are not lead which more affection to our Saviour . &c. He ●ayseth from death the sonne of the widdow of Naim . I. ANd he went into the citty which is called Naim ; and there wēt with him his disciples , ād a very greate multitude : and when he came nigh to the gate of the citty , behold , a dead men was caryed forth , the only sonne of his mother , and she was a widow , and a greate multitude of the citty with her . the citty was called Naim , because it was a beautifull citty : butwhat did beauty , or strength of the citty avayle against death ? Or the youth of him that was carryed out , or that he was the ouly sonne , or rich , or well●beloved , ād respected , and attended ? We all dye , and as water we sink downe into the earth . And who is there allmost , that doth think of it as he ought , and prepare for another world , in which he is never to dye ? We are caryed away with that which concernes this body of ours , which no industrie can preserve long ; and think least of our soule , which must be preseved by good life here , if it will not be miserable for ever , when this everdying life is gone . is gone . Glorie not in wealth if thou have it , nor in frends that they are powerfull , but in God , who giveth all things . Be not extolled with the beauty and proportion of thy body ; a little sicknes doth dissigure it , and destroy it ▪ II. Whome when our Lord had seen , being moved with compassion vpon her , he sayed to her , weepe not : And he came ●eere , and touched the coffin , and they that caryed it , stood still ; and he sayed , yong man , I say to thee ; ●ise ; and he that was dead sat vp , and began to speake , and he gave him to his Mother . O blessed eyes of my Saviour ! looke vpon me with compassion ; for behold , I am caryed , ● know not whether , now with one phancy , now with another , now with one passion , now with another : And this wretched body of mine in which I am coffind● will be cause of my doble death , if thou doest not lay thy mercyfull hand vpon it , and stop the course which naturally it is running . O soule ! forget not that thou art allwayes yong , if thou wilt thy self : Rise , take courage , sit vp , speake to thy senses , and desires , to keepe themselves in order and compasse . O Lord : Blessed be thy word , sweete to my mouth above hony and the hony combe . What should I doe in so many trobles and vexations if thou didst not comfort me with thy holy speeches ? So I may arrive at the haven of saluation what matter is it what I suffer &c. III. And feare tooke them all , and they magnifyed God saying : a greate Prophet is risen among vs , and God hath visited his people . And this saying went into all Iewrie of him , and into all the countrie about . The people had more reason to feare when they saw the yong man caryed out dead , not knowing what was become of the Better part of him , or by whome , or whether it was caryed . His reviving being a signe of the common resurrection , when that voyce , which called the world out of nothing , will in the later day call it againe out of co●ruption ; and he that in the beginning raysed man out of earth , will rayse him againe in the later end out of dust . Magnisie this greate prophet , who hath brought thee to the beleefe of these things : Begge of him that he will often visit thee with his heavenly inspirations ; and be thou more ioyfull to receive his heavenly instructions , then the sorrowfull m●ther could be to receive her sonne alive . S. Ihon Baptist sends his disciples to Christ to be instructed . I. VVHen Ihon had heard in prison the work● of Christ , sending two of his disciples , h● sayed to him : art thou he that art to come , or looke we for another ? And Iesus making answer sayed to them : go , and reporte to Ihon what you have heard and seen : the blind see , the lame walke , the lepers are clensed , the deafe heare , the dead rise againe , and to the poore the Ghospel is preached ; and blessed is he that shall not be scandalized in me . S. Ihon did not doubt but that our Saviour was the only Messias expected ; but , to satisfie his disciples more fully , he sent them so our Saviour , who answered not in words , but by the admirable works he was then working in all sort of cures ; which cures it was long before prophecied the Messias should worke . And we also are to restifie by our works , that we are Christians , not beleeying and professing one thing , and doing nothing sutable to that which we professe , but suting our lives to our beleefe . If our voyce be Iacobs , our hands must not be Esaus . Nor because God hath perhaps blessed vs with riches must we neglect the poore● There is no other to come to save vs by any other way , then Iesus hath allready traced our vnto vs : be not scandalized in him , because crucified , dead and buryed : the same will come at the later day to Iudge the more rigorously , the slighter we make of his commands and directions here : Harken after all his works of mercy and lustice , that esteeming him the more , thou mayest follow him the more willingly , and expect him with the more comfort● . II. And when they wen● their way , Iesus began to say to the multitude of Ihon , what went you into the desert to see ? A reed shaken with the wind ? Or what went you to see ? A man clothed in soft garments ? behold they who are so clothed are in kings houses . But what went you to see ? A Prophet ? ye● , I tell you , and more then a Prophet ; for this is be of whome it is written : Behold I send my Angel before thy face , who shall prepare the way before thee . Our sa●iour proposeth vnto vs what we are to reverence , and imitate in S. Ihon ; His constancie in his course of life , perseveriug from his childhood to his dying day ; not shaken with every wind as a reed ; nor hollow and emptie , and able to beare no●streffe ; but with fervour of spirit , and manly resolution overcoming the weakenes of flesh and blood : not given to delicacies , but content with that which bare necessitie required : those who are otherwise disposed , are fitter for the courts of earthly princes , and to be rewarded accordingly ; the courtiers of our heavenly King must put thēselves to more hardship , that they may have the reward of eternall ioy ; and indeavour to resemble the Angels here , that they may inioy thier heavenly companie . III. For from the dayes of Ihon the Baptist till now ; the kingdome of heaven suffereth violence ; and the violent beare it away . That is , you must not think that the kingdome of heaven is to be gotten by lazynes , and remissenes : it is a kingdome , and it is the kingdome of heaven , deserving farre more then any earthly kingdome . And they are as violently opposed who fight for it , as are any forraine armies assalting any Princes dominions . It is a Kingdome , and our Kingdome : if we suffer ourselves to be thrust out of it , we are eternally miserable , vnlesse by force we regaine it . It is greater paines to resiste our vices and passions then to sweate at any corporall labour . The conversion of the Magdalen . I. ONe of the Pharisees desired him to eate with him : and behold : a woman that was in the citty , a synner , as she knew that he was sit downe in the Pharisees house , brought an alabaster box of oyniment , and standing behind at his feete , with teares she began to water his feete , an● wiped thē with the hayres of her head , and kissed his feete , and anoynted thē with the oyniment . She had entred deepely into consideration of what she had done , and would put no stint to what she was to doe ; she was greately confounded w●thin herself ? therfore she did not valve the confus●ō which might come vpon her from abroad : of the things which had been instrument of her delights , she offered holocausts to God for remission of her synnes . She kept behind our Saviour , as not daring to appeare before that mirrour of perfection , till she were cleansed ; she lay at his feete , as more worthy to be troden vpon as dirt , then regarded , or looked after : she bathed them with her teares , that from thence they might receive vertue to cooperate to the washing away her synnes , and cleare those eyes which had been so often soyled with obiects not befitting them ; she imployed the hayre of her head as a towell , more to pur a new tincture vpon her hayre , and to wash away the ordure it had contracted , then that our Saviours feete needed it , and sayed with in her hart : ô Lord. my iniquities have been multiplyed above the number of the hayres of my head ▪ pardon my offences , and receive this sacrifice of myself in an adoure of sweetnes ; but this sweetnes must come from thee , for not all the oyntments the world can bestow a●e able to take away the stenche of one of my vggly syns . O how loathsome are they to me ! but haue thou pitty vpon me , Amen . II. The Pharisee , who had invited him , seeing it , sayed within himself . This man , if he were a Prophet would know who , and what m●nner of woman she is who toucheth him , that she is a synner . Iesus sayed to him ; Simon I have somewhat to say to thee . And he sayed , Master say . A certaine Creditour had two debters : one did owe five hundred pence the other fiftie : They not having wherwith to pay , he forgave both . VVhether of them doth love him more ? Simon sayed ▪ I suppose be whome he forgave more . And be sayed to him , thou hast iudged rightly . From the rash iudgment of the man concerning himself , and the woman ; our Saviour taking no notice outwardly of it , gives him an instruction which concerns vs all ; That we are all debters to God , and that it behoveth every one to looke into his accounts ▪ for to reckon vp others falts will avayle him no thing , but bring him at last to confusion , when his falte shall be represented vnto him in a different looking glasse then he hath framed to himself . And be they little ▪ or be they greate , we are not able to satisfie , but must have recourse to the mercy of our Creditour to forgive vs ; now , as to the question , who loveth more ▪ S. Augustin answereth rightly : O Pharisee ! therfore thou lovest little , because thou thinkest that little is forgiven thee ; nor that it is little , but thou doest think it little . And thou who ever thou best who sayest thou hast not offended much , tell me , why ▪ And by whose helpe hath it happened ? III. And turning to the woman , he sayed doest thou see this woman ? I entred thy house , water to my feete thou didst not give me ; she with teares hath bathed my feete , and with her hayre hath wiped them ▪ Kisse thou gavest me not , she since I came in hath not ceased to kisse my feete : with oyle thou didst not ●noynt my head , she with oyntment hath annoynted my feete . For the which I say vnto thee ; many syns are forgiven her , because she hath loved much ; to whome lesse is forgiven , he loveth lesse . And he sayed vnto her ; thy syns are forgiven thee : and againe ; thy faith bath the made sufe , go in peace . Follow the advise of our Saviour , looke attentively vpon this woman ; see her diligence , in applying herself vnto him for that , which did most import her : see her perseverance , not ceasing to kisse his feete ; her noblenes in bestowing what was best vpon him . The Phar●see did not annoint our Saviours head , he did not beleeve he was God ; she even in the infirmitie of his humanitie beleeved it , and therfore had recourse for forgivenes of her syns : Before she knew they were forgiven she loved much ; how much afterward ▪ being loth to leave her hold even vpon the second saying of our Saviour . Hold thyself by ●esus living and dying . He casts out the dumbe divell , and gives divers wholsome instructions . I. HE was casting out a divell , and it was dumbe : and when he had cast out the divell , the dumbe spake ; and the multitude marveled , and sayed , is not this the So●ne of David● How many wayes are we dumbe to our prejudice ? We conceale our falts , when according to the eouncell of the holy Ghost , we should be the first to revcale them , that we might be justified in the sight of God by humble confession ; we are forward to speake of other folkes falts , and silent in occasions of thie● commendation : forward to hold impertinent discourses , flow in speaking of things profitable to ourselves and others . Such were the Pha●isees and thier associates , who seeing this miracle sayed . In Beelzebub the Prince of the divells , he casteth out divells ; and others tempting him , asked of him a signe from heaven . As if they might not have found matter of prayse and commendation , as well as the multitude ; but thier ●ares were 〈◊〉 , and thier tongues tied from that which was behooufull , and open to all kind of wicked suggestions , Begge our Saviours assistance against these pestiferous diseases . II. He seeing thier thoughts , sayed vnto them . Ev●ry kingdome devided against it self , will be brought to desolation , and house vpon house will fall : If satan be devided against himself , how shall his kingdome stand ? And if I in Beelz●bub cast out divels , your children , in whome doe thy cast them out ? therfore they shall be your iudges . But if I in the finger of God doe cast out divells , surely the kingdome of God is come vpon you . Beware of dissension : the mischiefe which comes of it is too apparent . Beware of censuring other-folks actions , or words and construing them to the worst : most commonly they condemne themselves as one time or other guiltie of the same . Imitate our Saviour who is still doing good to these , who shew themselves thus vngratefull ▪ for it is a signe that we pertayne to the kingdome of God , who makes his Sunne to shine over the good and the bad , and rayneth vpon the just and vnjust . III. When an vncleane spirit departs out of à man , ●e wandereth through places without water , seeking rest ; and not finding , he sayth : I will returne into my house whence I departed , and he findeth it swept , and trimmed , but vacant : then he taketh seaven other spirits worse then himself , and entring in , they dwell there ; and the last of that man becomes worse then the first . S. Augustin sayeth that they are signified in this parable , who beleeving in Christ and imbracing his doctrine , shrinke afterwards in the performance of it , overcome with thier too much inclination to case and pleasure ; for though at first they resolved to overcome it , yet missing afterwards of those remporall delights , to which they were too much affected , they fall to them more greedily then before , and are vtterly lost in them . Begge of our Saviour , the seaven gifts of the holy Ghost , contrarie to the seaven wicked spirits which labour to prossesse vs. To witt true wisdome , ioyned , with profound humilitie : cleare light of the vnderstanding , with out too much adhering to our owne conceit , easynes , not only to take advise , but also to follow it , fortitude , even in those things which are not all togeather to our liking , if otherwise sitting , or commanded to be done : knowledge without of tentation ; true pietie and devotion with our all kind of dissembling : and the true feare of God , not to be overcome with the falsly stiled freedome ▪ which endeavours to vndermine it . Veni San●te Spiritus . The fist application to the most Blessed Sacrament . I. THe Magdalen , the Centurion , and the Widdow of Naim gives as an ample subiect wherwith to interrayne our Saviour at the holy Communion , with teares of repentance for our manifold offences ; with humble acknowledgment of our greate vnworthynes to be visited by such a guest , and with ioy at the raysing of our soule from 〈◊〉 to life by the powerfull mercy of our Saviour , taking ●ompassion of vs when we were caryed away by our disordered desires to our vtter ruine . Prostrate thyself at thy Saviours fee●e with the one , begging pardon , and washing with reares , the aspersions which thou hast cast vpon them by thy disorder . Retire thyself with the other into the bosome of thy owne nothing by nature , and worse then nothing by synne ; and be ashamed to approch : yet not soe , but that with the third thou mayest rayse thyself to confidence , seeing he is pleased to meete thee , and to stretch his loving hand towards thee to be received by thee . II. But we must not rest in affections only ; we must bestow vpon him the oyntments which he desireth , resolutions to imbrace the narrow way by him commended . For not every one that sayth , Lord , Lord , shall enter into the Kingdome of Heaven , but he that doth the will of his heavenly Father . This resolution we must strengthen by often applying ourselves to this holy Banket , and often receiving it . For heis our strength , and our refuge , ●●d in him is all our hope See how he gives sight to the blind , hearing to the dease Speech to the dumbe , life to the dead ; how he refuseth not the poorest snake that is , but gives ●free accesse , and comfort to every body that is willing to be holpen by him . And be not scandalized in him , thinking that he makes himself too cheape , or that it is better to foxbeare ▪ for if he be willing to afford vs this comfort , and this honour , as certainly he is , it were rather a discourresie to shrink back , and as it were to forbid his coming to vs. For neither did the Centurion so , but presenting himself vnto him , expressed only his firme beleese , that in absence also he could cure his servant . III. When thou hast received take heed of instantly turning to other thoughts , vnlesse some absolut necessarie busines come vpon thee , but give him some time of loving intertaynement , least he that is cast out , watching his opportunitie , finding the house trimmed , but vacant , and emptie of any good imployment , or thought , strive to come in againe ; and for our ingratitude we find lesse devotion , if not some thing worse happen vnto vs. Imploy thyself in his prayses , as he did in S. Jhons when his disciples were returned : say vnto thyself ; what a Guest have I received into my house ? A Prophet ? an Angell ? No : the inlightner of Prophe●s , and the Lord of Angels , in whose prelence-they stand with reverent respect singing : Holy , Holy , Holy , the Lord of hosts : full is heaven and earth of thy glorie ād Maiestie : Thee The , glorious quire of the Apostles : The multitude of Prophets : The , glitering armiers of blessed Marryrs : The , whole Catholick Church spead through the world , doe prayse , and glorisie , and consesse to be thier God , thier redeemer , thier glorifier . The parable of the seed . I. VVHen a gr●●te multitude assembled , and hastened out of the citties to him , be sayed by a similitude ; the sower went forth , to sow his seed , and in sowing some fell by the way side , and was troden vpon , and the fowles of the ayre did eate it . Othersome fell vpon the rocke , and being shot vp , it withered , because it had not meisture . Othersome fell among thornes , and the thornes growing vp with it choked it . Othersome fell upon good gro●●d , and being shot vp yealded fruit an hundred fold . The sower is the most Blessed Trinitie . the Father , the Sonne , and the holy Ghost , the blessed Angels , the holy Apostles and Prophets in thier doctri●e preached and written for vs. The seed is every good thought , every good motion , stirring vs to that which is our dutie towards God , towards our neighbour ▪ and ourselves . Every good thought that is given , and every perfect gift is from heaven , descending from the Father of lights , It behooveth vs to think , how we receive them , not to be vngratefull to the gratious giver , and prerudiciall to ourselves . God is bountifull to all , and vpon every mans ha●● he soweth his seed : it belongs to man to prepare his sou● by the selfsame graces , and to render it ●upple , and plyable by cooperating with them : for we are not by 〈◊〉 tute rocks , but by our owne willfull hardening our harts , nor are we necessitated to lye by the high way side , where every one is apt to tread vpon vs , nor bred so among tho●nes , that we cannot avoyde them . II. In the explication of this similitude our Saviour tells vs , that the birds of the ayre , signifie the evill spirits , who while we lye open by the high way side to every one that passeth by , cast in other thoughts into our mind , and so tread downe , and overwhelme the good , which we had received , and put it quite out of our memorie . They that fall vpon the rock , are such as with ioy receive the word and having no moisture take no roote , and for a time beleave , and in time of temptation they fall away . And that which fell into thornes , are they that having heard going thier wayes , are choked with cares and riches , and pleasures of this life , and render no fruit . So that we have here three enimies of our good ; The evill spirits vpon whō we must wa●ch , and keepe our hart recollected , that they may have noe entrance by thier devices . Our owne flesh , which if it be not subdued , and broken of its wicked and stubborne desires , and so made capable of the heavenly dew , will grow harder , and harder to be brought to good : and however pleasing for a time a heavenly inspiration is , it will take no roote ▪ but as a resty iade will fly-of where most of all it should go on . And thirdly the cares and wealth , and pleasures of this world are as so many thornes , which instātly choke vs , so soone as we begin to think that the service of God cannot be complyed with , vnlesse in some measure we forgo them : for thier importunitie is without measure and stint . III. And that which fell upon good ground , are they who with an honest , and good hart hearing the word , doe retayne it . and yeald fruit in pacience ; some a hundred fold , another threescore , another thirty ; As S. Matthew relates it . Though God doth bestow his graces liberally vpon all , yet is he to some more liberall then to others . For which every one , according to his measure , ought to give him thanks , as being his free gift without any originall obligation to vs. And if he have bestowed vpon vs a soule inclined to Good , we are the more bound vnto him : and yet we cannot expect to yeal● fruite without pacience : for in hearing and retayning , ●ad in cooperating , we shall find our difficulties , Custome will lye crosse in our way , and is to be overcome by better custome . Our flesh will repine , and is to be bridled by fervour of spirit ; the old serpent will tempt vs. and afflict vs , and is to be put to flight by prayer , and al●o to be shut o●t by profitable labour . The Parable of the Cockle . I. Another parable he proposed to them , saying , the Kingdome of heaven is ressembled to a man , that sawed good seed in his field . But when men were in sleepe , his enimie c●me , and sowed over it cockle among the wheats , and went his way ; and when the blade was shot up , and brought ●ith fruite , then also app●ared the cockle . Another similitude to stirre vs vp to watchfullnes ; for as sleepe is necessari● for our corporall fustināce , so to our soule it is pernicious ▪ that is , spirituall drow synes sloth , and neglect of what passeth in vs or about vs ; lightly to omit our exercises , scaree ever passeth with out some losse . In our beginnings we receive good seed ; if we be not watchfull the enimie crastily sowes other principles , tending to libertie , to self will , and self iudgement , and the like ; and he lets vs alone for a time , as if nothing had been done ; but as we grow in yeares , and into imployment , then those loose principles begin to appeare , and , vnlesse we be aware , will over beare the good corne : ād by the neglect of thē , and not choking them in thier first sowing , many a sad event befalls those , who otherwise might have borne much fruite in the Church of God. II. The same parable signifyeth also vnto vs. that in the Church of God , and in all communities , there be good and bad , ●ervent in the service of God , and some lesse fervent ; God giving every one means to doe well , but some out of neglect suffer the enimie to sow other seeds in thē . which hinder the fruite which they might beare , and turne them from wheate into cockle . These he sayth are not alwayes to be dealt with rigorously , but with pacience , and good admonitions , exemples and reprehensious expected , till God dispose them either to better in this life , or to punishment in the next . The servants sayd , wilt tho● we go , and pluck vp the cockle ; and he sayd : No ; least gathering the cockle , you roote vp the wheate also with it . Let both grow till haruest and in the time of haruest . I will say to the reapers , gath●r first the cockle , and bind it into bundles to burne , and 〈◊〉 the wheate into my barne . III. Admire the pacience of Almightie God , who suffereth so many affronts f●ō synners , and yet expecteth thē to the last ; reckon thy self in the number , and b●ware thou trie not his pacience too long ; but a wake be times , and looke about thee , and search eve● conner of thy field , that is , thy soule ; see what is there sowed , and by whome : many an one seemes a frend and is an enimie , because favouring our humours , he speakes things pleasing , and not profitable , but preiudiciall to us . VVhile we doe not resist the enimie in the beginning , he enters by little and little wholy into vs : and the longer we continue sloathfull in resisting , the weaker we grow , and our enemie the stronger ; yet we must take S. Hieromes advertisement in our way , who vpon this parable sayth , that our Saviour forbiddeth to passe our censure sudainly , where a thing is doubtfull , but rather leave it to God to iudge . The parables of the Mustarseed , the Treasure , and the pearle . I THe Kingdome of heaven is like to a Mustardseed , which ● the least of all seeds , but when it is growen , i●●s greater then all hearbs , and becomes a tree , so that the sowles of the ayre come and dwell in the branches therof . Christian faith and the doctrine therof at first seems contemptible , and had but slender beginnings from the preaching of a few fishermen , but in processe of time , being well pondered and thoroughly sifted , the life and vigour of it appeared , and it hath over toped all other professions ; so that the sublimest wits have found full satisfaction in it . Besides that persecution hath increased it , as the seed whē it is grinded is more forcible ; Our Saviour himself how contemptible did he appeare to the world being crucified dead and buryed ? Yet that made for his greater glorie , and by it he would shew vs the only way to glorie to be to humble ourselves , and be humbled , bearing it patiently , and with courage , and assurance that at last we shall have a crowne of glorie , and immortalitie for our sufferings● Let vs therfore not be dejected with persecution , or crosses , but according to the advise of S. Hierome take wings of a doue in simplicitie of hart , and fly into the branches of this tree , and contemning earthly things , and that which here is in esteeme , make hast to things celestiall . Againe the kingdome of heaven is like a Treasure hidden in a field , which a man having found , did hide it , and for ioy therof goeth and selleth all that he hath and buyeth that field . From how many in this world is the treasure of the service of God hidden , or rather how few be there , who know the perfect valve of it ? Hidden , because they will no● take the paynes to find it , and doe think every thing too much that is bestowed that way ; wheras for other things , which at last will prove but tra●h , they spare no labour nor cost : he that finds it , and considers the worth , hides it in his hart with wholsome feare of loosing it , and with joy parteth with all , rather , then he will part with it : and happy are those who doe voluntarily part with all other things , with which of necessitie they must part sooner or later , to be the surer possessours of it . III. Againe it is like a Marchant man , seeking good Pearles , and having found one precious pearle , he went and sold all he had , and bought it . One and the same thing is declared to vs by divers similitudes , because no one thing can sufficiently expresse the worth of it . The Pearle is hidden , within the shell , in the deepth of the Sea , and among roks and stones ; so is the service of God beset with difficulties ; yet is a pearle , and the most pretions that is which an experienced Marchant finding , prefers it before all other wealth , and spareth no labour to get it . Others who know not the value of it , neglect it , or sell it for naught . The day will come , when he shall be thought the wisest marchant , who here was accounted a foole . Then tribulation will be pleasant , them devotion will breed joy ▪ then our flesh , here afflicted ▪ will more rejoyce , then they who have been bred vp in dainties ; a poore cottage will be commended above princely palaces . He is misused in Nazareth . I. ANd be came to Nazareth , where he was brought vp , and entring according to his custome vpon the ●abboth into the Synagog , he rose vp to read : And the books of Esay being delivered vnto him , he found a place where it was written ▪ The spirit of our Lord vpon me , for which he anoynted me , to evangelize to the poore he sent me , to heale the contrit● of hart , to preach to captives remission , and sight to the blinde , the acceptable day to our Lord and the day of retribution ▪ And he sayed , this day is fullfilled this Scripture in your eares , Give God thanks that thou hast been borne , and bred vp in this day , when these things have been fullfilled ; and he that is the light of the world hath been revealed vnto thee , in whome , and by whose holy Sacraments , thou mayest have remission of thy synns , and an eternall retribution besides , for the things done in his service , and according to his service , and according to his doctrine , and example . Think often of the rewards both of good and bad , that avoyding the one , thou mayst be pertaker of the other , and be accep●able to God in the day of retribution . How many , even to thishoure , have not this happines ? among those who were present when he opened these things vnto them , divers were of another mind , and tooke rather harme then good ) for though divers admired him , and his doctrine , and the grace with which he delivered it , yet others sayed : is not this Iosephs Sonne ? Is he not a Carpenter , the Sonne of Mary ? And they were scandalezed in him . II. And he sayed to them , surely you will say to me this similitude : physitian cure thyself ; As greate things as we have heard done in Capharnaum , doe also here in thy countrie ; Amen I say vnto you , no prophet is acceptable in his owne countrey . There were many widow as in Israel in the dayes of Elias , and to none of them was he sent , but to Serepta of Sidon to a Widow woman . And many leprouse people were in ●srael vnder Elizeus , and none of them were cured , but Naaman the Syrian . A document for vs , not to weigh too much the outward circumstances of the parties who are our Superiours , and Governours , but thier inward ●alents , and vocation : for God ( as it is in the psalme ) rayseth vp the poore out of the dust , and lifteth the needy from the dunghill , to set him with the Princes of his people . Also to beware that custome in the vse of good things doe not diminish our devotion , and respect to thē : but indeavour that they be alwayes new to vs , as certainly , if we apply ourselves accordingly , they will every day breed in vs some new grace , wherby we may be more acceptable to God , and he more deere to vs. III. And all in the Synagog were filled with anger , hearing these things : and they rose , and cast him out of the Citty , and brought him to the edge of the hill vpon which thier Citty was ●uylt , that they might throw him donne headlong , and he passing through the midst of them , went his wayes . Insteed of taking benefit by his admonition , they fell into rage ; ô how often doth this happen ro vs ? And how lamentable effects doe often follow of it ? VVe seeke to revenge ourselves for a good turne , and we cast ourselves headlong into a thousand inconveniences , and indiscretions , by speech , and actions vnbeseeming vs. The Citty , that is the Catholich Cruce , in which we dwell is buylt vpon a hill : How many have cast thēselves headlong out of it by willfull opposing themselves to thier teachers , and thinking to hurt them , have been eternally ruined ▪ Our opinion , and our thinking doth often deceive vs , and seeth little . VVhat doth it avayle to cavill about hidden and obscure things ▪ &c. Instructions given to his Apostles , and Disciples . I. SEnding his Apostles about the countrey to preach , and giving them power , and command over evill spirits , and all kind of diseases , towards the cure of them ; he first armes them against Covetous●es , and too much solicitude about corporall sustenance . Doe no● possesse , ( or provide ) neither gold , nor sylver , nor mony in your purses , nor a scrip for the way , nor two coates , nor shooes , nor rod ; for the workeman is worthy of his meate : freely you have received , freely give . Thier whole care he will have to be about the spirituall worke for which they were sent , and for the rest rely vpon God Allmigh●●●s providence , who as he hath ordayned them for the spirituall assistance of his people , so doth he provide that those who have tempotall means shall assist them without pressing vpon them . II. Secondly he commends circumspection , joyned with sinceritie . Behold I send you as sheepe , in the midst ● wolves ; be therfore wise , as serpen●s and simple as doves : and beware of men . What shepheard sends his sheepe into the midst of wolves , and doth not rather gather his sheep together when he discovereth the wolfe ▪ Christ doth contrarie : and he doth not say , Go of your owne head , but behold I send you ; who art thou ? I am he who have spread the Canope of the heavens over thy head . O power of the omnipotent ? Wolves round about , and the wolves they were changed into sheep ▪ The wisdome of the serpent is to looke to the principall , as the serpent doth to save his head , whatever becomes of the rest of his body : this wisdome must be accompanied with synceritie ; for worldly craft doth not beseeme the servant of him who is the eternall Truth . III. Thirdly he commends courage and constancy : feare yee not them that kill the body , and cannot kill the soule ; but feare him that can destroy both soule and body into hell : Feare of temporall inconveniences is to be overcome with a more just feare of eternall punishment , if we shrink from our dutie : but much more with love of our dutie , and of him for whome we labour , and by whom we live . And to incourage vs he addeth . Are not two sparrowes ●old for a farthing ? And not one of them shall fall to the ground without your Father . But your very hayres of your head are all numbred : feare not therfore , better are you then many sparrowes : and more deere to him whom you justly call Father , and who hath a fatherly care over you , that you come not to harme , but when it is most for his glorie , wherin you are also most to glorie : For every one that confesseth him before men , he will confesse him before his heavenly Father . IV. Finally he will have them shake-of all carnall affection whatsoever . He that loveth Father or Mother more then me , is not worthy of me ; and he that loveth sonne , or daughter above me , is not worthy of me : and who taketh not up his Crosse , and followeth me , is not worthy of me . The Crosse was the instrument of his death ; he signifyeth by it that we must be dead to the world , and to all worldly contentment . Another Gospell sayeth , he that taketh not up his Crosse dayly ; least we should think that one ●ervent act were sufficient : our Crosse is allwayes to be caryed that we may testifie that we allwayes love our Saviour . These things are hidden from the worldly wise , but in fine , we shall find them not only necessarie , but comfortable , according as he sayth in the sequell . Come to me all yee that labour , and are burdened , and I will refresh you : take vp my yoake vpon you , and learn● of me , because I am meeke , and humble of hart , and you shall find rest in your soules ; for my yoake is swe●te , and my burden light . That which is hard in respect of the labour , is easy to the self same parties in gard of thier love ; for love makes hard things easy , and in a manner nothing . The death of S. Ihon Baptist. I. HErode apprehended Ihon , and bound him , and put him in prison , because of Herodias , his brothers wife : for Ihon sayed to him , it is not lawfull for thee to have her : and willing to put him to death , he feared the people , because they esteemed him as a Propher . No man is so innocent but is subject to suffer either by power , offended with out cause , or by ennie of others , in whose light he is conceived to stand , or by mistake , aud misconstruing of some word , or action , or some other accident of a thousand in this world ; so that it behoveth every body 〈◊〉 be prepared for a blow , which when least expected , falleth ; least taken at vnaware he be transported to that which may be vnbeseeming his person , or his qualitie ; in which occasions , though innocencie may be modestly pleaded , yet the best satisfaction is to content ourselves with a good conscience , and not to be too eager in defending , but commit himself , and his cause to God , who in his good time will re●eale the truth . II. And on Herodes birth day , the daughter of H●rodias ●aunced before them , and pleased Herode , where vpon he promised with an oath to give her whatever she would aske , him . And she being instructed before by her Mother , sayd : give me ●ere in a d●●h the head of ●hon Baptist : and the King was strooken s●d , yet because of his oath , and for them that sat with him at table , he commanded it to be given . See how one synne breeds another , and to what rashnes passionate affection to any thing brings vs : How humane respects overcome reason : How the rulers of the world have oftimes least cōmand over themselves : And practise betimes moderation , that when the occasion happeneth thou mayest not be to seeke . O slave of a woman ! Thou fearedst to have witnesses of thy periurie those who sat at table , and fearedst not a world of spectatours of thy vniust murder III. And he sent , and behe●ded Ihon in the prison ; And his 〈◊〉 cam● , and tooke the body , and buryed● ; and came , and told ●esus Consider how S. Ihon tooke the newes first , and then the stroke , being ever ready for it ; how happy he was to be at once delivered out of two prisons ; how much his happy soule was welcomed among the Patriarchs ād Prophets ; those of old time , and those who were later deceased , as old Simeon , and his Father Zacharie , and ● . Ioseph , and such others , meeting him with ioyfull acclamations , and saluting him in the qualitie of forerunner to the Messias so long desired . And as his disciples did thier dutie towards his body , doe thou to his soule the respect no lesse due to it , and imitate his constancie ! Ihon condemning openly Herodes impietie lost his life , but gayned immortall glorie ; how oft doe we rather fall to flatter , for feare of offending , or to curry favour ▪ The sixt aplication to the B. Sacrament . I. VVHat a hidden treasure have we in the most B. Sacrament ▪ And what a pearle ▪ Christ Iesus , in whom are all the treasures , of the divinitie , and of his sacred humanitie , hidden vnder the shapes of bread and wine , in most admirable manner , and layed vp in the field of holy Church for our refection , when ever we shall think good to make vse of it . Hidden from our corporall eyes , but open to the eyes of fayth : buylt vpon his never sayling word : This is my Body , this is my Blood : The living Body , and Blood of my Saviour , torne and shed for me vpon the C●osse , but presented intire as it is now in heaven at the right hand of his Father A Treasure signifieth that which is able to supply all our necessities , and moreover to inrich vs and rayse vs to a higher stare then that in which we were before : Such is our Saviour here offered ; and moreover a Pea●le to adorne vs. How short are all other ornaments to this ! As a Treasure , we hide it , and lay it vp in our breasts , not thinking of any things els but of it : and how we may make best vse of it . As a Pearle , we glotie to have such an ornament about vs , by which we may seeme to all the heavenly Court more beutifull , ād be more welcome . And as Pearle is a Cotdiall taken inward , so is this most B. Sacrament . An Antidote against death , a preserve for immortalitie , a medicine chasing away all vice , ād freing vs frō all evill . II. The seed ; which we read was sowed , was food-seed : what better seed then our Saviour Christ ? Able to tu●●e the hardest rock into good mould , being softened by his pretious Blood distilling vpon it out of his sacred side . O sacred dropes fall vpon my stony hart , that I may receive the with fruite an hundred fold ! If it hath hitherto layed by the high way side , I will now hedge it in , that thou be not trampled vpon , and I by my owne falt frustrated of the profit . I confesse I am but as a dead carcasse ever tending to corruption , and by the ill savours of my synnes inviting the brids of the ayre to prey vpon me ; but as faithfull Abraham chased them away from his sacrifice , so will I endeavour that they light not in my field , to bereave me of so beneficiall a seed . Away with thoughts of worldly occasions in this happy coniunction : What greater wealth , or what happyer pleasure can offer itself , that it should withdraw vs ? Can we not spare one houre , or one peece of an houre to inioy it , and make our benefit of it ? Vnlesse the seed falling vpon the ground have some time to alter it , itself remayneth alone ; but if it hath time it bringeth forth much fruite . O the blindnes , and hardnes of the hart of man , not to attend more vpon this vnspeakable gift , and from dayly vse to fall even not reflect vpon it ! III. The Synagog of Nazareth would have cast him headlong from a steepe hill . How came they to this outrage , but by vndervaluing the person of our Saviour ? Many things lead carnally minded men to the like , as we find by the hereticks who denying his power to doe this greate wonder , cast him quite out of the Church : more over deriding him and misusing him in words and deeds : O that loose Catholicks did not very neete the same ▪ coming scarce once in a yeare , and with little preparation ād respect . He passed through the midst of them , and wondered at thier incrude●itie ; And did not ●eave notwithstanding to doe good round about , that they also might repent ▪ reflecting vpon his goodnes , and come at last to beleeve , and vnderstand the benefit . O admirable and hidden grace of the Sacrament , which the faithfull Christians doc only know ; the incredulous and slaves to synne cannot experience . The multiplying of the five Loaves . I. IEsus li●ting vp his eyes saw the greate multitude , and sayd to Philip , whence shall we buy bread that these may eate ? And this he sayed tempting him ; for himself knew what he would doe . Philip answered , two hundred pennyworth of bread is not sufficient for them , that every one may take a little . Andrew sayth , here is a boy who hath five barly loaves and two fishes , but what are these among so many ▪ God tempteth his frends , that is , he tryeth in severall occasions how much vertue they have , how much humilitie , how much confidence , how much beleefe in him , the occasions themselves serving as incitements to that which is best : For he temp●ed no body to supplant thē , or that evill may come of it . Philip answered right in words ; his mind peradventure was diffident how , and were so much bread might be had , because they were in the desert , and thier stock of money would not reach soe farre , Our saviour expected they should have reflected vpon his power to provide so much , ād more , they acknowledging him to be the Sonne of God : Of themselves indeed those five loaves , and two 〈◊〉 were not sufficient , but the power of our Saviour could have made lesse to serve : The eyes of all creatures hope in thee , and thou givest them food in seasonable time : Thou openest thy hend , and fillest every living creature with blessing . II. Iesus sayth , make the men to sit downe ; and there was mush grasse in the place ; The men therfore sat downe , in number about five thousand . Iesus takes the loaves , and wh●n h●e had given thanks , he distributed to them that sat : in like manner also of the fishes , as much as they would . Nor only the Apostles , but the whole multitude must needs wonder what our Saviour ment when he caused them all to sit downe in ranks by hundreds and fifties , as S. Mark relateth ; and in it he shewed his Authoritie among them , as afterward his power in making those few loaves , and fishes to serve so many , and that every one notwithstanding should have as much as he wo●ld ; And the Apostles shewed thier obedience to his commands ▪ though the event was hidden from them . A greater miracle is the governing of the world , then the feeding of five thousand with five loaves : This no man wonders ●t , the other seemed wonderous , not because it was greater , but because it was rare . This was done to the eye to rayse our minds to the admiration of our invisible God , working these things visibly , and to the end that lifted vp by faith , and purged by Faith , we might desire to see him though now invisible to vs. III. After they were filled , he sayed to his disciples , Gather the fragments , that are remayning , least they be lost , and they gathered , and filled twelu● baskets with the fragments of five barly loaves which remayned to them after they had eaten . Those men therfore when they had seen what a sign● was done they sayed , this is the Prophet indeed which is to come into the world : And ●esus knowing that they would come to take him , and make him King , fled againe into the Mountaine himself alone . He had distributed the loaves before by his disciples , and now bids them gather the fragments , to make the miracle more visible to them , and to the multitude ; that God might be the more glorisied , and he acknowledged the Messias , though not in that temporall way of power which they imagined , and sought to put vpon him . In a mysticall sence , according to S. Augustin , the five barly loaves ●ignifie the five bookes of Moyses , ▪ which being broken , that is expounded , and distributed , what a world have they filled with sp●rituall sustenance ? And by the fragments which the people could not eate , are vnde●stood divers hard and hidden passages of holy writ , which the vulgar doth not vnderstand ▪ but are revealed to them , who are appointed to teach the rest . Magnifie our Saviour by occasion of this miracle ; acknowledge him King , and Governour of the whole world ; confide in him in time of necessitie ; and want ; he hath millions of wayes to supply vs , which we doe not understand ▪ rely in all occasions vpon his word ; performe what he commandeth and directeth : the least fragment that falleth from him is sufficient to fill thy hart with infinite satisfaction : Offer it vnto him to be filled . Endeavour by his example to be , but avoyde to be accounted , greate in the eyes of the world . He fled from the height of glorie which was offered him , and imbraced the paynes of an approbious death , that his followers might learne to decline the favours , and not to feare the threats of the world , to love adversitie coming vpon vs for may●tayning of truth , and to decline prosperitie for feare of miscarying in it ; because this doth often stayne our hart by the affections of Pride , adversitie , by the payne-fullnes of it doth rather purge vs. Jesus walketh , and biddeth Peeter walke vpon the water . I. HAving dismissed the multitude he went vp to a mountaine alone to pray ; and when it was evening he was there alone . But the boate ( in which his Disciples were ) in the midst of the sea was tossed with waves ; for the wind was contrary . And in the fourth watch of the ●ight came vnto them , walking vpon the sea ; He knew what was to happen , and what would be the event , and remedie , and yet prayed ; we with much more reason not knowing , and not being able to dive into future events , ought continually to have recourse to God , that by his allseeing Providence he will direct vs to the best : He prayed alone , and in a solitarie place ; circumstances vsefull for recollection , and to reape profit by it . Our soule may be tossed with contrarie winds wherever we are , because they rise from our inward passions , now desiring one thing , now another quite contratie ; but in the midst of the sea of this world the rising of the winds is more dangerous , because of the waves of severall allurements by which we are in danger to be swallowed . Our Saviour came not till the fourth watch , that is , towards morning to teach vs that we must not instantly crave to be delivered from affliction or payne , but abide it with courage . II. His Disciples seeing him vpon the sea walking , were trobled , saying it is a Gost ; and for feare they creyed out : and immediatly Iesus spake vnto them , saying , have confidence ; It is I ; feare yee not : Our fancy generally is so sudainly moved , and so strong , that it is one of the master peeces of this life to gouerne it , so that it be not transported into grosse mistakes of errour for truth , and truth for erroneous and deceitfull : the night , the vnusuallnes of our Saviours being vpon the water : the present troble in which they were made them apprehend strangely of him , that was no stranger to them : and the like doth happen dayly in words , and actions , meant with all synceritie , and yet , by mistake of our fancy , construed to the worst : As we take a thing to hart ; so doe we often judge of it ; for we easily mistake the right , being transported with selflove . III. And Peeter making answer , sayed , Lord , if it be thou , bid me come to thee vpon the waters , and he sayed ; come ; and Peeter going out of the boate , walked vpon the water to come to Iesus ; but seeing the wind rough , he was affrayd , and when he began to sink , he called out , saying , Lord save me : And Iesus stretching forth his hand tooke hold of him , and sayed to him , O thou of little faith , why didst thou doubt ? And when they were gone vp into the boate , the wind ceased . Behold Peeter ( sayth S. Augustin ) who then was a figure of you , now he is confident , now he straggers : In the Church there be those who are firme and strong , and there be those who are infirme : doest thou love God ? thou walkest vpon the sea , all worldly feare is vnder thy feete : doest thou love the world ? It will swallow the vp . Every ones disordered desires , is a tempest to him ; if the world favour the , see that from within thyself some contrary wind doe not rise to subuerte thee . Sonne I am thy Lord , and a comforter in tribulation . Come to me , when it is not well with thee : This doth chi●fly hinder heavenly comfort , because it is late before thou turnest thyself to prayer . He cures the Daughter of the Cananean . I. GOing forth from Genezareth , he retired into the quarters of Tyre and sidon : and behold a Cananean woman came out of those parts , and crying out sayed to him , have pitty of me , o Lord , Sonne of David : my daughter is sore vexed by a divell : who answered her no one word : and his Disciples came , and be sought him , saying , dismisse her , for she cryeth out after vs : And he sayed ; I was not sent , but to the sheep that are lost of the house of Israel . Those whom he had first choosen , he did not desire t● forsake ; but whe●eas they forsooke thier Creatour , by little and little he turned himself to the Gentils , ( of whom were Tyre and Sidon ) that by the respect which the heathens did to him , the Jewes might learne , or be the more justly condemned for thier contumacie . Among others , a woman came craving help for her daughter , tormented with an evill spirit : Who are those , but poore soules , who not knowing thier Creatour , adore stoks and stones , as if they were God ? He answered not at first , not to the intent to deny her mercy ; but to increase her desire , and to shew the force of humilitie by her example . The Disciples offered themselves intercessours , and were refused , because they knew not the mysterie of our Saviour delaying her , and perhaps as imperfect , were weary of her importunitie . II. But she came , and adored him , saying , Lord help me ; who answering sayed , it is not good to take the bread of the Children and cast it to the dogs . But she sayed , yea Lord ; fer the welps also eate of the crumbs which fall from the table of thier Masters ! She did not despayre though put by so oftē : we we if doe not obtaine what we aske , doe presetly leave of ; wheras we should come neerer , and fall to our prayers with more carnestnes . The answer of our Saviour might have seemed harsh , but he tempered it so with his ma●ner of delivering of it , that it wrought the effect which he desired , to wit , that she should acknowledge herself vnworthy of the benefit , and yet presse to receive i● . I confesse myself to be no better then a dog , yet as such vouchsafe me a crumb . III. Then Iesus answering sayed to her . O woman greate is thy Faith , be it done to thee as thou ●ilt , aud her Daughter was healed from that houre . She is deservedly adopted into the number of children , and set at table , seeing with so greate humilitie she cast herself vnder the table . Sonne stand steadfast , and hope in me : what are words , bu● words ▪ If thou be giltly , think that thou wilt willingly suffer it for God. He cures a deafe and dumb man , and one that was blind . I. ANd againe going forth of the coastes of Tyre he came by Sidon to the sea of Galilee ; and they bring to him one deafe , and dumb , and besought him to lay his hand vpon him , and taking him from the multitude a parte he put his fingers into his eares , and spiting , touched his tongue , and looking vp to heaven , he sighed , and sayed to him , Ephetha which is , be thou opened : and immediatly his eares were opened , and the string of his to●gue was loosened , and he spake playn● . Our Saviour could with a word have cured him , but he would commend vnto vs a reverent opinion of the ceremonies , which were afterwards to be vsed in his Church , no lesse significative then these . He tooke him from the multitude a part , to teach vs , that whoever will be cured of his spirituall diseases must vvithdraw himself from evill companie , and attend to God in private . Also that synners are often to be admonished in private , least shame keep● them from repentance . He sighed more bewayling the invvard deafnes of the Iewes , then the outward of this one man : And vsed those other ceremonies to shevv that he spared no indeavour to correct them . S. Gregorie , by 〈◊〉 fingers , vnderstands the gifts of the holy Gost , infused into his soule , and by his spitle , heavenly vvisdone , vvherby vve come to speake rightly , and teacheth vs by his sighing to lift vp our harts to God , and sigh for those heavenly gifts of vvhich we have so much need . II. And the Pharisees and Sadduces came to him tempting him , and demanded of him a signe from heaven . But he answered ; when it is evening you say it will be fayre weather , for the ●lim●nt is red ; and in the morning . This day there will be a tempest , for the sky doth glow , and lowre : The face of the eliment you have skill to discerne , and the signes of times can you not ▪ There shall not a signe be given , but the signe of Ionas the Prophet ; and he went away ; and left them . So many signes and miracles our Saviour was dayly vvorking , ●ād none would satisfie them , desirous of some after thier owne fancy , which when it had been yealded vnto would have wrought as little vvhich them . For hovv oft had a voyce come from heaven declaring what he was , and they never the neerer , finding some other thing to impute it vnto . This is a deafnes more to be commiserated then any other , wearying out even our Saviour himself , and causing him to forsake them vpon whome words , and signes were spent in vaine . Though he put them oft in mind of his resurrection by the example of Jonas , who was three dayes in the whales belly , yet at it when it happened ; they were as blind , and willfull seeking new occasions , and tooke no benefit by it . If thou wert within good , and pure , then thou wouldst without hindrance see and vnderstand all things III. They came to Bethsaida , and bring to him one blind , and desired him that he would touch him ; and taking the hand of the blind , he led him forth of the tow●e , and spiting into his eyes , and laying his hand vpon him , asked him if he saw any thing ; and looking vp he sayed , I see men , as it were trees walking : and againe he layed his hands vpon his eyes , and 〈◊〉 began to see , and was restored so that he saw all things clearly . The Ceremonies are much the same , the event different ; He cures him by peeces ; not for want of power but for our Instruction ; who must content ourselves with what God will allow vs ; and by our thankfulnes , incite him to doe more at his owne time . He saw men walking lik● trees , with thier heads downwards , and thier feere vp●ward ; groveling in the earth , and alltogether busy to get roote in worldly wealth , and honour , and seting heavenly things at naught ; O tha● our Saviour would lay his hand againe and a gaine vpon our eyes , that we might see all things clearly , how different judgment should we make f●●o that which passeth most cōmōly for good in the world Peeter confesseth Christ to be the Sonne of the living God. I. IEsus came into the quarters of Cesarea Philippi , and asked his Disciples , whome say men that the Sonne of man is ? And they sayed , same Ihon Baptist , and other-some Elias , others Hierome , or one of the Prophets . How many ifferent opinions , have there been , and are still of our Second Part. Saviour ? For to say nothing of the Arians , and such like Heretiks , who denyed our Saviour to be God , or to be truly man , how many even among those , who professe themselves Christians and Catholiks , have not so reve●end opinion of him in effect , as these Jewes had , whose censure the Disciples did relate ? For either they think his doctrine foolish , or harsh , and impossible ; or shew by their actions that they beleeve not that he shall come to judge , or that he hath zeale of the glorie and honour of his heave●ly Father , which Elias , and the P●ophets had ; dissembling thier iniquities ; and doe measure his proceedings by thier owne foote . Enter into thy owne breast , and aske thy soule , whome it thinks Christ to be ? Examine thy actions , and see whether thou findst not two different opinions , one of thy beleefe , another of thy life ; and beware that that of the pfalme be not true of thee , deceitfull lips , in hart and hart they have spoken ; that is , in two harts , one drawing one way , the other to the quite contrarie . II. And he sayth to them , but whome doe you say I am ? Simon Peeter answered , thou art Christ , the Sonne of the living God : And Iesus answering , sayed to him : Blessed art thou Simon Barion● ; because flesh and blood hath not revealid ●o thee , but my Father which is in heaven . And we also must shut the eyes of flesh and blood , which see no further then she outside of every thing , and opening the eyes of faith , beleeve as we have been taught , that however in the outward he is man , and subject to the common miseries of mankind , he is truly the Sonne of God , and one God with him , and reverence him accordingly : what is there in the world of which we see more then the outward lineaments , and yet from the effects , we come to beleeve , and know that there is more in it then we doe see ; much more of our Saviour , and of all that belongs to him , and to the other world , ought we to be most certaine ▪ that it is otherwise then our short sight or vnderstanding can of itself discover : Blessed are they who beleeve inlightened from above ; begge increase , and strength of faith , that thou mayest partake of the rewards layed vp for humble beleevers . III. And I say to thee , that thou art Peeter , and vpo● this rock nill I buyld my Church , and the gates of hell shall no● prevayle against it . And I will give to thee the Keyes of the Kingdome of heaven , and whatever thou shalt bind upon earth , if ffiall be bound also in the heavens ; and whatever thou shalt loos● on earth , if stetall be loosed also in the heavens . God is never backward in rewarding that which is good ; and the mor● heroicall acts we doe , the more we shall experience it . Peeter signifies a rock , or stone , therefore alluding to the name which himself had given him before vpon designe ▪ he promiseth to buyld his Church vpon him , so strongly that no attempt of hell gates shall prevayle against it . I say vnto thee ; I whose saying is doing . The Keyes which he promiseth signifie wisedome to discerne , and power , wherby he may refuse the vnworthy and receive the worthy into the Kingdome . Buyld confidently vpon ( this rock submit thyself to these Keyes ; for our Saviours word and promise cannot fayle . Heaven and earth shall passe away , but my word shall not passe away . Christ foretelleth his Passion . I. FRom thence forward he began to shew his Disciples , that he must go to Hierusalem , and suffer many things from the Scribes , and chiefe Priests , and ●e Killed , and the third day rise againe . And Peeter taking him vnto him , began to rebuke him , saying , Lord , bee it farre from thee ; this ●hall not happen to thee : who turning sayed to Peeter . Go after me Satan , thou art a scandal to me , because thou savourest not the things that are of God , but the things which are of men . The more knowledge he imparted to them of his divinitie , the more he did inculcate to them that he was to suffer , that by the beleefe of his power as God , they might be the lesse trobled when they should see him suffer as man ; but hope , as then , in his resurrection , so ever after in thier owne aflictions for his assistance from above . Peeter vnderstood not as yet how these things might stand together , and out of his affection to our Saviour , and naturall aversion from suffering , measured his desires that they might both he happy without suffering . Our Saviour ranketh him among the instruments of Satan , as withdrawing him 〈…〉 ●ourse which God had appointed ; and teach 〈…〉 we must not only beleeve , that it ought to have 〈…〉 but to find sweetnes in it , in regard that it is God ▪ 〈◊〉 To whom all things savour as they are , and no● 〈…〉 are sayed or esteemed to be he is truly wise , and ●aught rather by God then by men . II. Then Iesus sayed to his Disciples . If any man will come after me , let him deny himself , and take vp his Crosse , and follow me ; for he that will save his life shall loose it , and he that shall loose his life for me , shall find it . You forbid me to suffer ; but I say vnto you , not only if I doe not suffer , it will be hurtfull for you , but if you also doe not dye you cannot be saved , nor any body els , man or woman , rich or poore : and yet observe that he doth not say , vnlesse a man dye whether he will or no , but he that will loose his life , Now what it is to deny ourselves , we may easyly learne , if we consider what it is to deny another : and who ever by denying himself flyeth synne , must labour to increase also in vertue , for therfore it is added let him take vp his Crosse and follow me . III. For what doth it profit a man , if he gaine the whole world , and sustaine damage of his soule : For the Sonne of man shall come in the glorie of his Father , vvith his Angels , and then vvill he render to everyone according to his works . For we have not another soule to put in place of that which we loose . Here thou mayest give teares , and almes , and fasting : There such things will have noe place , if differred ; for the judge jndgeth of thingh past . Doest thou feare this kind of death ? Harken how he promiseth glorie . Doest thou feare a Crosse ? Behold the Angels coming . to receive thee . And remember that he will render to every one according to his workes ; there is no acception of Persons , rich or poore ; not the man , but the worke is regarded . In all things have regard to the end and how thou wilt stand before the severe Judge , fro● whome nothing is hidden . Th. a Ke. l , 1. c. 24. The seaventh Application to the most Blessed Sacrament . I. THe miracle of the five loaves multiplyed so as to serve five thousand people was fore-runner to the mysterie of the most blessed Sacrament , admirable in very many things , and in this particular , that one and the same Body of our Saviour , vnder the shapes of bread and wine , is distributed in the whole Christian world to millions of people , at one and the self same instant oftime , and consecrated in millions of places at once , by the word of our Saviour pronounced by so many severall Priests ; but as then our Saviour by his divine power did not make of One loafe many , but still multiplyed the same loaves , till all were satisfyed , and had notwithstanding a remaynder of twelue baskets f●ll of the fragments : so now by the same divine power , he gives vs his self-same body in many pleaces at once ; and not only while we are actually receiving ( as the heretiks fayne by their faith ) but afterwards , to be reserved for the occasions of sick and dying people , and for the continuall comfort of Christians ; that as he is ever present to the Church triumphant in heaven , so the Ch●rch militant might not want the continuall comfort of his actuall , and reall presence with it . There be many Priests , and in many places Christ is offered , that the grace and love of God may appeare so much the more towards men , by how much the more this holy communion is spread through the world . Thanks be to thee sweete Iesus eternall pastour , who hast vouchsafed to refresh vs poore banished people with thy most pretious body and blood . II. They who looke no further then naturall reason , and ordinarie principles of Philosophie doe lead them , will be apt to say in this particular , and many others concerning this blessed Sacrament with the Jewes , How can this man give vs his flesh to eate ? And the winds and waves of contrarie arguments will rise so as to indanger to over whelme vs , unlesse confident vpon our Saviours wo●d we tread them vnder foote , and doe not suffer our Faith to grow cold and weake in it . It is I , that say it , sayth our Saviour , ●e not affrayd to give credit to my word in this , more then in any other mysterie of your faith , in which you will find full as much contrarietie to human reason as in this , if you fall to questioning how can this be ? So Nicodemus did in the point of bapti●me● How can the●e things be done ? so did the Arians in the blessed Trinitie ; How can the Sonne be equally eternall with the Father ? O thou of little faith werfore didst thou doub● ▪ And by doubting experience the wind to grow stronger , and stronger against thee , so as to be ready to sink , wheras at first vpon his word thou wert confident , and didst walke without feate . Lord save me , that I may not perish with the incredulous . III. I am not worthy , ô Lord , to partake of this bread of Angels ; it were enough for me to stand a loo●e , and feed vpon the crumbs which fall from the table of that heavenly court . But , ● the goodnes , and greatnes of our Saviour ! not content to feed vs with the comfort of holy Scriptures , nor wi●● his dayly inspirations , and inward and outward assistances , he gives vs himself for our spirituall s●stenance . Parents oft-times put out their Children to others to be nursed , and mayntayned : I ( sayth he ) doe not so , but doe feed you with my owne flesh , and set myself before you , desiring that all of you should be noble , and assured of your furture inheritance ; for seeing here I give you myself , much more shall I doe it in the life to come . I would be your brother by taking your flesh and blood vpon me ; the selfsame flesh and blood by which I became of kin vnto you , I doe give you . Approch ther●fore with greate reverence to his heavenly table ; retyre thyself from the multitude ; prepare thy eares to heare his word , and thy tongue to receive the touch of his sacred flesh , that thou may heare , and speake perfectly of those things which belong to thy salvation and spirituall profit . Say with S ▪ Peeter ; thou art Christ the Sonne of the living God ; and be in this confession constant , buylding thy faith vpon the rock which cannot fayle , and against which the gates of hell shall not prevayle . Tou must beware of curious and vnprofitable searching into this most profound Sacrament , if thou wilt not be sunk into the depth of doubtfullnes . The Transfiguration of our Lord. I. ANd after six dayes Iesus taketh vnto him Peeter , and Iames , and Ihon his brother , and bringing them vnto a high mountaine a part ; he was transfigured before them ; and his face did shine like the Sunne , and his garments became like snow . And there appeared to them Moyses and Elias , talking with him . He had lately spoken to them of his passion , ād though with all he told them of his rising the third day , yet to confirme them in the confidence of his divine power , and nature , and that those miseries were not to be perpetuall , or without greate fruite of glorie , he shewes them part of the future happynes , which he was to inioy , and those also who should follow his example and doctrine . Moyses led the Children of Israel out of their captivitie in Aegypt through the red sea , and the desert , and fed them from heaven with man●a , and provided at times other necessaries : Elias was taken vp to heaven in a firy chariot ; both figures of what our Saviour was in a better and spirituall way to do● for vs by the sea of his sacred Blood shed for vs , to deliver vs from the captivitie of synne , and of the divell , and bring vs through the desert of this world to eternall rest in heaven ; and of these things they discoursed with him ; teaching vs to record often the benefits , and the glorie to which we are ordayned by them . II. And Peeter answering sayed to Iesus , Lord , it is good for vs to be here ; if thou wil● , let vs make here , three tabernacles , one for thee , and one for Moyses , and one for Elias . He had a tast of one drop of sweetnes , and loathed all other sweetnes ; what if he had tasted that greate masse of sweetnes , which thou hast layed vp in store for those who feare thee , and as yet is hidden ? Yet he was taxed for what he sayed ( another Evangelist recording : he knew not what he sayed ) because not having yet perfectly discovered the truth , he desired to pla●t his tabernacle here on earth , wher●as all good people know that they are here strangers and pilgrimes ; and yet he had easyly pardon , because so much good as he saw could not be but very desirable . No man is worthy of heavenly consolation , vnlesse he hath diligently exercised himself in holy compunction . III. And as he was yet speaking , behold a light cloud over-shadowed them ; and lo a voyce out of the cloud saying , This is my beloved Sonne , in whom I am well pleased , heare yee him , and the disciples hearing it , fell vpon their faces , and were sore afrayde . The voyce from heaven instructs vs in two things ; first that our Saviour is truly the eternall Sonne of God : secondly that to please God we must heare him , and follow that which he teacheth vs ; which is in effect , that by the Crosse we must go to glorie , and by no other way ; which though it troble vs , and deiect vs according to sense , yet the neerer we keepe ourselves to our Saviour , the leffe we shall feare it ; for so it is sayed immediatly . And Iesus came , and touched them , and sayed to them , rise , and feare not . Stay a while my soule attend the divine promise , and thou shalt have abundance of all good in heaven . This is the way to be the beloved Sonne of God. IV. And they l●fting vp their eyes , saw no body but only Iesus , and as they went downe from the mount he commanded them saying , Tell the vision to no body , till the sonne of man be risen from the dead . To teach vs that we must not rashly , and out of season speake of the favours , which we receive frō God , but in the closset of our hart be thankfull for them ? At that time , ( as S Ihon Chrisostome advertiseth ) the more strong the things were which were sayed of him . the lesse credit they found with many , specially proceeding from a few of his owne disciples , whome they might account partiall to their Maister . Happy soules , who coming downe from prayer can have their minds and intentions to recollected , as to see none but Iesus only , their minds being lifted vp above all earthly allurements . &c. He casteth out a divell which his disciples could not . I. ANd when he was come to the multitude , there came to him a man● falling downs vpon his knees before him saying , Lord , have mercy vpon my sonne , for he is l●natick , and sore vexed , ●for he falleth often into the fire , and often into the water ; and I offered him to thy disciples , and they could not cure him . And he asked him , ho● long is it since this hath chanced to him ? And he sayed from his infancie . We are borne sonnes of wrath and from our first father we are infected with a disease much like to the falling sicknes ; ād though the falls of our soules are neither so sudaine not so against our will as those of the body , yet we have so greate an inclination from our youth to fall ▪ that even those who converse most familiarly with our Saviour , and indeavour to follow him neerest , cannot easyly avoyde the effects of it : It casts vs to the ground , while we hunt after earthly things , not without damage to our soule : It makes vs for the time dumb , and deafe to holy admonitions : It tormenteth vs , and trobleth vs , so that we lye wallowing and turning ourselves every way , rather then to that which we ought ; and it is none of the least evills , that the very name , and first aspect of vertue seemes harsh vnto vs ; as our Saviour did to this man , for when he had seen him , imediately the spirit trobled him , and being throwen to the ground he tumbled foming . Iesus answered and sayed , O faithlesse generatio● ! how leng shall I be with you ? How long shall I suffer you ? bring him to me ; and the Father sayed to him , if thou canst any thing , help vs , having compassion on vs. And Iesus sayed to him , if thou canst beleeve , all things are possible to him that beleeveth ; and the Father of the boy crying out with teares , sayes , I doe beleeve ; Lord , help my incredulitie . We are indeed an incredulous generation , and able to move the greatest patience ; as being subject to so many evills , and yet can hardly be induced to beleeve that they are evills , but doe take delight in that which is our vtter ruine . Begge light and crave help with teares ; for what is more worthy of them , and more to be lamented , then this heavy yoake which lyes vpon vs from our Mothers womb , till our very grave , and is the cause of all our spirituall and temporall miseries ? O sweete Iesus , who alone canst doe all things , help vs taking compassion on vs. If I , by thy grace , indeavour to overcome this propensio● , it exclaymeth , and greatly teareth me , and oftimes it lyeth dead , so that many say , it is dead , but this is another thing to be lamented , that even from myself that is hidden which is in myself : And no man in this life ( which all of it is called a temptation , ) can be secure , that as from worse , he was made better , so he may not become from better worse ; our only hope ; our only confidence , the only thing vpon which we can buyld is thy mercy . III. And when Iesus saw the people coming together , he threatened the vncleane spirit , saying , I command thee ; go out of him , and enter no more into him ; and the chile was cured from that hours : and his disciples asked him in private , why could not we cast him out ? Iesus sayed , this Kind is not cast out , but by Prayer and fasting Prayer and fasting doe much conduce to the remedie of these evills , to which we are naturally subject : for by these holy exercises , by little and little , we put on as it were another nature , becoming from carnall spirituall , and delighting more in that which belongs to vertue , then we did before in our worldly contentments : but our chiefe assistance is in our Saviour of whome we must be continually begging , that he will ●end vs his powerfull , and concurring hand , that we may be wholy free . Humilie commended , and care of avoyding scandall . I. AT that houre the discipless came to Iesus , saying , who thinkest thou is the greatest in the Kingdome of Heaven ? And Iesus calling vnto him a little Child , set him in the midst of them , and sayed , amen . I say vnto you , vnlesse you be converted , and become as little Children , you shall not eniter into the Kingdome of heaven : whosoever therfore shall humble himself as this little Child , he is the greater in the Kingdome of Heaven . S. Marck relating this passage , sayeth that our Saviour asked them first , What they had treated of by the way , and they held their peace ; for in the way they had disputed among themselves , who should be great ? So that it was no spirituall question , as how by vertuous life they might come to be greate in heaven ? Of which they had not need to be ashamed ; but it was a kind of ambition of the greatest place in the temporall Kingdome , which they imagined our Saviour would come to , because he spake often of his kingdome ; and of this they were ashamed ; wherby we may see , that if we will carefully observe our ow●e thoughts , and question with ourselves , as we would doe with another , what is it that thou art musing on , or going about ? We should easyly discover that our conscience would tell vs many truths which otherwise we slubber over , and conceive that we thinke , or doe , no harme . But our Saviour shewed them , that he knew both what they thought , and sayed ; and gave them and vs a lesson that we must be converted from those pretenses , and turne our harts to other thoughts then people of this world intertayne themselves with ; and think of humbling ourselves ; for the gate of heaven is narrow ▪ and the more we stoope , the easyer we shall enter , and be the more acceptable . We must returne to the simplicitie of infants ( saith S , Hilarie ) because by it we shall carie in our conversation the resemblance of our Saviours humilitie . II. And he that shall receive one such little one in my name , receiveth me ; and he that shall scandalize one of these litleons that beleeveth in me , it is expedient for him that a milstone be hanged about his neck , and that he be drowned in the deapth of the sea : see that you despise not one of these littleones , for I say vnto you , that their Angels in heaven doe allwayes see the face of my father which is in heaven . Next to humilitie , and simplicitie of hart he commends Charitie , even towards the least and poorest creature that is , giving it the high reward of receiving our Saviour himself , while we receive our neighbour ; then which what can be more honourable , or more to be desired ? It is a greate motive not to neglect such good officies that they have an Angel attending , and having care of them , but what is that to the receiving of the Lord of Angels ? Much more ought we to be ware of scandalizing them , that is of giving thē just cause of offense , or of offending ; for punishment will doubtlesse followe and better were it ( sayth S. Hierome ) that some short punishment should here attend vs in this life , then that we should be reserved to further torment . III. Woe be to the world for scandals ; for it is necessarie that scandall dos come , but woe to that man by whome scandall cometh . If thy hand , or thy foote scandalize thee , cut it of : it is good for thee to go into life mayned , and l●me , rather then having two hands and two fee●e , to be cast into hell fire . And if thy right eye scandalize thee , pluck it out , and cast it from thee ; It is good for thee having one eye to enter into life , rather then having two eyes to be cast into hell fire : supposing the malice of men , it is necessarie : that is , infallibly scandalls will happen ; but woe to him by whose falt they doe happen . And as concerning ourselves , every one may easyly find out what is a scandall to him , that is , what is the occasion of his offending God , or of slacking in his service . VVhatever therfore or who-ever it be , though so necessarie , and vsefull to vs as our hand , or our eye , we must forgo it ; for nothing must be preferred before the service of God , no affection , no Kindred , no assistance , no frend whatsoever . The parable of the King calling his servants to account . I. THen came Peeter vnto him , and sayed , Lord , how oft shall my brother offend against me , and I forgive him ? Vntill seaven times ? Iesus sayed to him . I say not to thee , vntill seaven times ; but vntill seventy times seaven times . And yet he doth not limit our pardoning to this number ; for it were absurd to set and number till forty , or twentie , and so forth : but as oft as one falls , and asketh pardon so often forgive him . Neither is it to the purpose to aske what kind of offenses we ought to forgive ; seeing our Saviour excepteth none . And doe not say , he doth not aske pardon from his hart : leave that to God. I take that which I heare ; let Ch●ist take that which he knoweth . II. Therfore is the Kingdome of heaven likened to a King , takeng account of his servants ▪ and when he began to take account , one was presented to him , who owed him ten thousand talents ; and having not whence to pay it , his Lord commanded that he should be sold , and his wife and Children , and all that he had , and it to be repayed ▪ but the servant faling downe , besought him : Have patience with me , and I will repay thee all : And the Lord of the servant moved with pittie , dismissed him , and the debt he forgave him . The debt of ten thousand talents , being a debt incomparable ( as reckoned to be six hundred times ten thowsand crownes ) signifies the debt which we owe God vpon infinite titles ; and yet ▪ so greate is his mercy ; that not being able to pay it ; he pardoneth vs vpon our falling downe with humilitie and sorrow before him , and promise of amendment ; and as S. Ihon Chri●ostome reflecteth , doth not only grant what we aske , but what could not so much as come into out thoughts to aske . III. But that servant going forth , found one of his follow-servants , who owed him a hundred pence , and laying hands vpon him , throtled him , saying , repay that which thou owest ; and his follow servant falling downe , besought him , have patience with me , and I will repay the all : And he would not , but went his way , and cast him into prison till he repayed the debt . See the different wayes of men towards men , and of God towards men . For how little a matter in comparison of what we owe to God doe we molest on another , and how patient is God towards vs ? How cruell , and mercylesse are men ? How easy is God to pardon ? How soone doe we forget what God hath done for vs ? How little doe we consider anothers case as our owne ? But see the event . IV. And his follow-servants , seeing what was done , were very sory ; and came , and told their Lord , all that was done . Then his Lord called him ; and sayed vnto him , thou vngratio●s servant ; I forgave thee all thy debt because thou besoughest me , oughtest not thou therfore also to have mercy on thy follow servant , as I had mercy on thee ? And his Lord being angry , delivered him to the tormentours , vntill he repayed all the debt ; soe also shall my heavenly Father doe to you , if you forgive not every one his brother from your harts . In the first falt , and fayling in his account he was to be cast into prison , but no mention of tormentours , in the second , he is delivered to tormentours : For as S. Ihon Chrysostome reflecteth : God hateth nothing more , then a man greedy of revenge , fostering in his breast everlasting enmitie against his neighbour . And in the conclusion , he excludes all dissembling , and all fayned and plastered peace , saying if you doe not forgive every one his brother from your harts . A fearefull sentence : that according to our disposition of mind , God frameth his judgement ; if we forgive not our brethren in small matters , he will not forgive vs in greater . He goeth priuately to Hierusalem to the feast of the Tabernacles . I. THe festivall day of the Iewes , Scenopegia , was at hand , and his brethren sayed to him , go into Iewrie , that thy disciples also may see the works which thou doest : for no man doth any thing in secret , and seeketh himself to be in publick : if thou doe these things , manifest thyself to the world : for neither did his brethren beleeve in him . Iesus therefore sayed to them , my time is not yet come , your time is allwayes at hand ; the world cannot hate you , but me it hateth , because I give testimonie of it , that the works therof are evill . His disciples were well acquainted with the works and wonders which our Saviour wrought ; but his Kindred did not beleeve in him , as knowing where he was bred and borne , and were ambitio●s of worldly glorie and esteeme ; therfore they sayed , Passe from hence into Iewrie , that the head city● and the chiefe of the nation , may see thy wonders ; manifest thy self to all , that thou may be praysed , and commended by all . But our Saviours glorie depended of his Passion and death , which they could not conceive : he was hated by the chiefe of the citty , because he spake against their proceedings ; they as complying with the world could not be hated , and therefore might appeare when they pleased . Sonne doe not take it ill , if some have an ill opinion of thee . I. After his brethren were gone vp , then he also went vp to the festivall day , not openly , but as it were in private : And he sent messengers before him , who entred into a citty of the Samaritans to prepare for him , and they received him not , because his face was towards Hierusalem , His Disciples Iames and Ihon , seeing it , sayed , Lord , wilt thou we say that fire come downe from heaven , and consume them ? And turning , he rebuked them , saying you know not of what spirit you are . The Sonne of man came not to destroy soules , but to save , and they went to another toune . Perfect vertue seeketh not revenge ; neither hath āger place where there is fullnes of charitie ▪ Infirmitie is not to be crushed , but holpen ; Indignation must be farre from a religions spirit . That which a man cannot mend in himself or others , he must beare patiently : think that perhapt it is better so . III. The Iewes therfore sought him on the festivall day , and sayed , where is he ? And there was much murmuring in multitude of him : some sayed he is good ; others sayed , No , but h● seduceth the multitude : yet no man spake openly of him , for feare of the Iewes . Sonne , set thy hart stedfastly in our Lord , and feare not the censures of men , where thy conscience tells thee thou art innocent : It is good , and a happy thing so to suffer : neither will it be grievous to an humble hart , confiding more in God then in itself . Officers sent to apprehend him , Commend him . I. THe Pharis●es heard the multitude murmuring these things concerning him ; and the Princes and Pharisaees sent ministers to apprehend him . Iesus therfore sayed to them , yet a while I am with you , and I go to him that sent me ; you shall seeke me , and shall not find me , and where I am you cannot come . The Iewes therfore sayed among themselves , whether will this man go , that we shall not find him ? Will he go into the dispersion of the gentils , and teach the gentils ? The Princes and the Phari●es had most reason to reverence our Saviour , because they were most learned , and could not choose but know the Prophecies which were of him ; and blinded with ambition , and covetousnes , and other vices which our Saviour reprehended in them , insteed of seeking to him , they sought to take him , and kill him . A miserable condition : and worldly greatnes the more to be feared ; and that councell of the wiseman the more carefully to be followed . The greater thou art , humble thyself the more in all things , and then shalt find favour in the sight of God. This is the way to seeke our Saviour so as not to misse of finding him , and to come where he is . Iefus hath many lovers of his heavenly Kingdome , but few caryers of his Crosse. ▪ II. And in the last greate day of the festivitie , Iesus stood , and cryed saying , if any man thirst , let him come to me , and drink ; He that beleeveth in me ( as the Scripture sayth ) out of his belly shall flow rivers of living water : And this he sayed of the spirit which they should receive , who beleeved in him ▪ When he saw that few gave him the hearing , he redoubled his indeavours , and cryed out with a loude voyce : If any man thirst let him come to me : As if he should have sayed . I know you thirst after worldly commodities , but they will not quench , but increase the distemper : If you will be truly satisfied , come to me , and drink of the doctrine which I teach you ; that will coole the heat of your ambition , by shewing you where true honour dwelleth : it will quench the desire of heaping up wealth , shewing you how ●ickle it is , and how full of troble and vexation . It Will put you out of conceite with other pleasures ; teaching how much they are under the noblenes of man , and either meere toyes ▪ or filth . Come to me , you will see nothing in me but honourable , substantiall and divine . III. The multitude when they heard these words , sayed , This is the Prophet indeed ; This is Christ. And the ministers came to the chiefe Priests and Pharisees , and sayed , never did man speake so as this man : and the Pharisees answered ; are you also seduced ? Hath any of the Princes beleeved in him , or of the Pharisees ? But this multitude which knoweth not the law , is accursed . They should have asked what were these admirable things , which he had so delivered as no man the like ; but they avoyded that , and when themselves should have been compunct they fell to accuse him . Truly high words doe not make a man a sainct , and just , but a vert●o●s life makes vs to be beloved of God ▪ The eight Application to the most Blessed Sacrament . I. OVr Saviour while he lived on earth , appearing outwardly as an ordinarie man , shewed his disciples part of the glorie ( even then due vnto him , and at his command ) being transfigured before them , his face shining like the sunne , his garments as white as snow ; Being now glorious in heaven , and presenting his sacred body on earth vnto vs , in the most Blessed Sacrament , to be adored , and received by vs , be coveret● the glorie due vnto it , with the shapes of bread and wine , as much for our good , as his transfiguration was for the instruction of his Apostles . For if the children of Israel were not able to looke Moyses in the face , when he came downe from conversing with God , for the glorie which shined in his countenance , how should vve be● able to receive so greate a benefit , as is the presence of our Saviour glorified , if he did not mercyfully cast this vaile● before his face , that we might confidently approch . The● Apostles hearing the voyce from heaven , This is my beloved Sonne , heare him ▪ fell to the ground , and were much afrayd ; so should we be stricken at the voyce of the Priest pronouncing . This is my body , if our Saviour , as he makes it instantly present , should present it glorious ; and we should not be able to make that devout vse of it as he desires . Yet it is our dutie to acknowledge , ād say with hare and tongue ; This is that beloved Sonne of the heavenly Father , in whome he is pleased . This is my Saviour , and my redeemer , my Lord , ād my God , who is pleased thus mercyfully , and miraculously to afford himself present to me . O , in whome , or in what should I take more pleasure then in this beloved , and so greate lover of me sylly wretch ▪ as not to be content to give himself once for our sakes , but is continually giving himself in this familiar way , for my comfort , and for the strengthening of me in his service , that is , in that which is my only glorie . II. Let vs make here three Tabernacles : and all three for him alone . One in my memorie , recording , if not perpetually , yet at convenient times this incomparable benefit of his presence with vs and thanking him infinitely for it , calling all creatures to assist me ; for all is too too little . Benedicite omnia opera Domini Domin● , la●date & super exaltate ●um in 〈◊〉 . A second tabernacle , in my vnderstāding , submitting it to his heavenly word , this is my ●ody , this is my Blood , beleeving both his power to doe it , and eternall truth , which cannot say , and not doe , or deceive those with whom he doth deale . At this shore the boysterous sea of Philosophicall arguments must breake the swelling waves of humane conceite , and turne into froth : for who is able to contradicte the Omnipotent ? Second Part ▪ A third Tabernacle , in my will , pouring forth itself into affections of love , and dwelling upon them perpetually . O beloved Sonne of the eternall Father ! in whom he doth take full satisfaction , and contentment , wherefore should I seeke content els where ? Seeing tho● alone doest fill the eternall God who is infi●ite ? O hart of myne ! empty thy self of all other things , that thou mayest receive this beloved Guest , to his and thy full contentment . O poore Tabernacle ! O miserable dwelling which I doe present thee ! Let thy glorious face shine upon it to disperse the darknes ; clothe it with the white garments of thy vertues . III. Moyses and Elias , even in this manifestation of his glorie , 〈◊〉 of his passion , and of the death which he was to su●●●r : for he was still on earth , though for the time glorifie ; And this Blessed Sacrament is a cōmemoration , and representation of the sacrifice , which once he offered vpon the Crosse , dying for vs : to put vs in mind that our chiefe medita●ions and indeavours here , while we live on earth , must be of suffering and of humbling ourselves as he humbled himself , and of imitating him in the carying of our Crosse , that so we may come to an everlasting glorie : And consequently the most acceptable offering that we can offer to him at holy masse , or at receiving , is to think of his bitter passion , not only with a thankfull mind but with a mind full of purposes to imitate his conversation vpon earth , and his sufferings , thinking in particular in what this day or this weeke I may more constantly imitate him ▪ and in the meane time on the day of our receiving , endeavouring to remaine ●lone with him for our greater profit and satisfaction . The ●uring of the ten lepers . I. ANd as he entred into a certaine to●n● , there met him ten man that were lepers , who stood a farre of , and they lifted vp their voyce , saying , Iesus ●aster , have mercy on vs. Whome as h● 〈◊〉 , he sayed , Go shew yourselves to the Priests , and it came 〈…〉 as they went they were cleansed . According to S. Gregorie , leprosie signifies heresie ; because as in a leper part of the skim is taynted , and part retayneth the naturall colour , so heretiks mingling falshood with truth doe stayne the right colour of Christian doctrine S. Augustine concurreth in the same , for as leprosie is in the outward skin , so they hide not theyr errours , but boldly vent them for truth ; These as lepers out of ●oune , are shut out of the Church , and must be kept standing a fa●re of , least with their breath ▪ and stench they infect the rest ; and the only way to be cured is to submit themselves to the Priests , and teachers of the Catholick faith . Though in a more generall sense , leprosie may signifie all kind of imperfections mingled with our vertuous actions ād thoughts . For which we deserve to be delayed the entrance of the heavenly citty ; and must lift vp our cryes to God for remission , and have often recourse to the Sacrament of confession that we may have remission , and also receive strength to amend ; The very resolution of opening ourselves , as we are going ●eleeving vs in many molestations which come vpon vs. They were cleansed as they vvent ( sayth S. Augustine ) by which it is manifest , that God doth accept of the hart , where by necessitie we are hindred from coming to the Priest. II. And one of them , as he saw he was cleansed ; returned with a loude voyce , magnifying God , and fell on his face before his feete , giving thanks , and this was a Samaritan . A happy Samaritan ( sayth S. Bernard ) in that he acknowledged , that he hath nothing but what he had received ; and happy is he vvho for every particular grace returneth to him , in whom is the fullnes of all graces , towards whome while we doe not carry ourselves vngratefull , we make way whereby we may receive more ple●ty of grace . Be gratefull for the least , and thou wilt be worthy to receive greater ▪ let the least be to thee as the greatest ; If we have regard to the dignitie of the giver , no gift can be thought little . III. And Iesus answering , sayed , were not ten cleansed , and where are the nine ? None was found to returne and give , glorie to God but this stranger . And he sayed to him , Rise go thy way , thy faith hath made thee whole . Our Saviour doth with reason aske where the nine were ? Because farre from Synners is salvation . So also after synne he asked , where our first Father Adam was : and in the last judgment he will professe that he knoweth not the workes of iniquitie , Often , but one returning , and he a stranger , putteth vs also in mind , how few there are who serve God as they ought , in comparison of the multitude who follow their worldly occasions : and being domesticalls of God ( as the Apostle speaketh ) buylt vpon the fo●mdation of the Apostles , we ought to take heed that strangers doe not go be●ore vs in life and manners ; bringing confusion vpon vs , that we being Christians , and having so much means to doe well , doe not live accordingly . The woman taken in Advlterie . I. IEfus went vnto the mount Olivet , and early in the morning agains he came into the temple , and the people came to him , and sitting he taught them . And the Scribes and Pharisees bring vnto him a woman taken in advlterie , and set her in the midst , and sayed to him , Master , this woman was even now taken in advlterie and in the law , Moyses commanded vs to stone such ; what therfore sayest thou ? And this they sayed tempting him , that they might accuse him . Our Saviour in the nights went to private places to pray , and the more willingly to the mount Oliver , because it bare the name of mercy , for which he came into this world : The day he spent in the ●emple reaching , 〈◊〉 otherwise doing good to the people . This could not save him from the malice and envie of ill disposed persons , who not finding wherin to accuse him sought by his meekenes and compassion to entrap him as breaker or con●emner of the law and of iustice : But he being the eternall wisedome , ●new how to temper bot● so together , as to impeace neither of them ; and to this wisdome we must submit in occasions where there doth not appeare to vs how his iustice can be blamlesse , vsing so much mercy and longanimitie towards most grievous synners . Sonne take heed of disputing high matters , and the secret iudgements of God , why this man is left , and he assumed to so greate grace . II. But Iesus , ●owing himself down● , with his finger wrot in the earth ▪ And when they continued asking him , he lifted vp himself , and sayed to them . He that is without synne among you let him first throw the stone at her ; and againe bowing himself he wrot in the earth ; and they hearing went out one by one , beginning from the Seniours ; and Iesus remayned , and the woman standing in the midst . What did he write , but that of the Prophet : Earth , Earth : write these forsaken men . The names of the faithfull are not written in earth but in heavē . He wrot in the earth with the same finger with which he had written the law . Thou seest a mo●e in thy brothers eye , and the beame which is in thy owne eye thou seest not . Consider also how farre different our synns will appeare vnto vs , when God shall lay them before our eyes , then now when self love doth blind vs. O the answer of wisedome itself ! How did he turne them , and their thoughts into themselves , there to behold what lurked in their owne breast , raked vp out of their sight , and consideration , till he with his omnipotent finger discovered themselves vnto themselves ? III. And Iesus lifting vp himself , sayed to her ; woman , where are they who accused thee ? Hath no man condemned thee ? Who sayed , no man Lord ; And Iesus , sayed , neither will I condemne thee ; go , and synne no more . Our Saviour did also condemne the synne , but not the person . For if he had favoured the synne , he would have sayed ; go , live as thou wilt . But he sayth , I have blotted out that which thou hast committed , observe thou that which I have commanded , to the end thou mayest find that which I have promised . Iesus the light of the world . AGaine Iesus spake to them , saying , I am the light of the world ; he that followeth me , walke not in darkenes , but shall have the light of life . Our Saviour is the light ; which made this visible light : He was covered with the cloude of his flesh , not to darken him , but to tēper his shining : if thou follow the visible sunne it forsaketh thee at the setting , if thou doest not forsake God his light will never set to thee . The light of the old law was confined to a smalle compasse , and scarce appeared out of the land of Iury ; the light which our Saviour brought by his sacred presence is diffused farre and neere ; and excludeth none that will imbrace it . It is vniversall ; yet darkenes is not avoyded by only knowing him , but by following his steps , and practising the doctrine which he taught . I am the light : others , who teach not con●or●ably to him , are not to be followed as being false lights , which will deceive vs , and lea●e vs in the darke . O the wicked world ! That chooseth rather to follow their pleasures intemperately , then waite vpon this light ; and in the meane time they walke , and little think whether . The light which our Saviour bringeth , leads vs to an everlasting light and life ; and the very dignitie of the leader might justly intice vs to follow him ; for he is God , the same that anciently sayed , I am he that is . Inlighten me , sweete Iesus , with the clearenes of internall light , and expell ou● of the habitio● of my hart all darkenes . II. You judge according to the flesh : I does not judge any man ; and if I doe iudge , my judgement is true , because I am not alone , but I , and he that 〈◊〉 me . They saw our Saviour as he was man , and did not beleeve he was God : iudging therfore according to that which they saw with their carnall eyes , they erred : he judgeth not man , according to the outside , or according to human affection , but as ●●e and his heavenly Father , being God , knoweth all things . How many to this day judge no otherwise of him , then as man ; And even among Christians how many think his wayes none of the best or the wifest , measuring them either by their owne disordered appe●its , or by their short vnderstanding and conceits ? And concerning one another , we must follow the directions of S. Augustine . Every one that is bad doth either therfore live that he may amend , or that the good may be exercised by him : so long as they are such , let vs not hate them ; for we know not whether they will allwayes be such : and oftimes when thou thinkest thou ha●est thy enimie , thou ha●est thy brother , and doest not know so much : The divell and hi● Angels are declared to vs that they are damned , their asmendment is alone to be despayred of . III. I go , and you shall 〈…〉 I go , you cannot come ; you are from beneath , I am from above , you are of this world , I am not of this world . Therfore I sayed , you shall die in your synn● ; for if you beleeve not that I am he , you shall die in your synns . Our Saviour was to go out of this world by death upon the Crosse : the Jewes to this day seeke him , as expecting still thier Messias , and die in thier synn● of refusing him when he was vpon earth , because they will not yet bel●eve that he was the man they expected . They were of the world , and from beneath , still harping vpon wordly freedome , and wealth , and honour , and did not rayse their thoughts ▪ to the heavenly things , and heavenly Kingdome which he did preach to them ; this was the cause of their blindnes ; of which we must also beware least with these things beneath we fall short of the heavenly . A heavy saying to a soule , I go , and you shall seeke me , and shall die in your synne . He doth not depart so , vnlesse he be forced away by our obstinacie in synne : yet his parting at all times is heavy , though but for a time of tryall , in regard of our infirmitie ; but if we seeke him carefully , and lovingly , we shall find him to our greater comfort . A little when I had passed the watch , I found whome my soule loveth ; I have found him , and will not suffer him to depart . Where are the bowels of Christian compassion , if bewayling the body that is forsaken by the soule , thou bewaylest not the soule forsakē by its Saviour ? He gives sight to him that was borne blind . I. ●suas passing by , saw a man blind from his nativitie ; and his disciples asked him , who hath sy●ned , this man or his parents , that he should be borne blind ? Iesus answered ; neither this man synned nor his parents , but that the workes of God may be manifested in him , and when he had sayed , he spit vpon the ground , and made clay of the spi●●e , and spred the clay vpon his eyes and sayed to him , Go , wa●● in the pool● of Silo● ; he 〈◊〉 and washed , 〈…〉 . Iesus his passing by , is never without 〈◊〉 ; if we attend not more to curiosi●ies then sol●de vertue . Out 〈◊〉 to kn●w the reason of things with never be able to di●● so deepe to vs to come to the truth , vnlesse our Saviour reveale it . And as here he layed clay vpon the blind mans eyes to make him see , however contrarie it might seem● to the standers by , so our spirituall eyes are more opened by humbly shutting them to humane reason , and beleeving our directours , then by curious questioning . This is the highest and the most profitable lesson , the true knowledge and contempt of thyself . We are durt and ashes , wherfore should we be proude ? We are moreover defiled with synn● : we must wash in the pool● appointed by our Saviour , which is the Sacrament of Confession , and doe it humbly , and syncerly , as this blind man did , and with true desire to be cured . II. The Iewes were more blinded in their minds thē he had been in his corporall sight , for to so evident a miracle they gave little credit . Some sayed , this is the man that sat begging ; others sayed not ; but h● is like him ▪ They bring him to the Pharisees and they asked him , how he saw ? And certa●ne of them sayed , This man is not of God , who keepeth not the Sabboth . And they say to the blind : Thou what sayest thou of him ? And he sayed : He is a Prophet : And the Iewes did not beleeve of him , that he had been blind , and saw . They called his parents , and asked them ▪ They called him againe , And he still affirming the truth ād pleading for ou● Saviour , they cast him forth . A passionate man doth construe good to be evill , and doth easyly beleeve that which is ill . A good peaceable man doth turne all to good . A miserable thing ▪ that some should be the more blinded the more they seeme to search after the tru●h . So long as they did looke that he would have denyed himself to have been blind , they thought him worthy to be beleeved ; but finding him to speake the truth vndauntedly , then they condem●e him ▪ When most of all they should have admired him . III. Iesus heard that they h●d cast him forth , and when he had found him , he sayed vnto him , doest thou beleeve in the Sonne of God ? He answered who is he , that I may beleeve in him ? Iesus sayed ▪ Thou hast seen him , and he that ta●keth with thee , He it is : and he sayed , I beleeve Lord ; and falling downe he adored him . Iesus is so farre from forsaking those who suffer , that he seeketh to the● 〈◊〉 them , and manifesteth himself more vnto them . The blind man before sayed he was a prophet , but here our Saviour gives him further light and rayseth him to beleeve that he is really the Sonne of God. They who suffer adversitie , or reproch , for truth ; and for confessing Christ , are more honoured by him . We doe not read that he spake so plainly , and directely to any , besides his Apostles , but to the Samaritan , and , when he was apprehended , to the high Priests . And moreover reflect , that mystically according to S. Bernard . Betwixt the eternall word , and a soule there passeth very familiar conversation , as between two neigbours ; state is layed a side , where affectiō growestrōg Our Saviour is the doore into the Kingdome of heaven , and the good shepheard . I. AMen , Amen , I say to you , he that entreth not by the dore into the fold of the sheepe ; but climbeth vp another way , he is a theefe , and a robber . The theefe cometh not but to steal● , and kill , and destroy : I came that they may have life , and may have more abundantly . Many heathens and infidels say , we live well ; they discourse subtilly of vertue and vice ; they fill bookes with reasoning , and disputing , and say , follow vs , imbrace our sect , that you may be happy . Heretiks say the same ; there be innumerable of them who boast that they are not only knowing men , but particularly inlightened by Christ : but they enter not by the doore . They indeavou● to steale into mens minds , but the end is destruction : for there is no hope of life vnlesse we acknowledge , and follow Christ , whom these men either out of blindnes doe not know , or out of pride doe contemne him . Christ is a low and humble doore ; he that will enter into the fold without hurting himself must stoope , and be humble . He that proudly lifteth himself vp indeavouring to come in any way , rayseth himself to catch a fall . II. He that entreth by the doore , is the Pastour of the sheepe : To this man , the porter openeth , and the sheepe hea●e his voyce ; and he calleth his owne sheepe by name , and le●●eth them forth , and goeth before them , and the sheepe follow him , Because they know his voyce . A stran-ger A stranger they follow not , ●ut fly from him , because they know not the voyce of strangers ▪ I am the doore ; by me if any enter , he shall be saved , and he shall go in , and go out , and shall find pasture . See the goodnes of our Saviour expressed in this parable : He is the doore , and he is the Pastour , or Shepheard ; he taketh particular notice of every one of his sheepe , he calleth them by name : He doth not send them where he goeth not himself ; he goeth before them . Coming in by faith , and going out of this life to the cleare vision , in both they find refreshment . Entring by contemplation , or going out by profitable action , in either they find pasture : And that , not scarce and niggardly , but abundantly . How much hath grace abounded above that which was vnder the law of Moyses ? We have seen his glorie , as of the only begotten of the Father , full of grace and truth . Follow this Shepheard . Harken not vnto the voyce of strangers . His voyce is swee●e , however it seeme harsh to sence and self-will ; the more we harken to it , the more we shall come to know the sweetnes of it . Behold how they come to know our Saviour : They heare him ; they doe not dispute they are obedient , they doe not wrangle . III. I am the good Past●ur ; the good Pastour giveth his life for his sheepe : No man taketh it away from me , but I yeald it of myself : I have power to yeald it , and I have power to take it againe ; This commandment I received from my Father : and therfore my Father loveth me , because I yeald my life , that I may take it againe . For what greater motive can we also have to love him , then that he dyed for our syns , and rose again● for our justification . Nothing compelled him ; he freely gave his life for vs ; he freely offered this sacrifice for vs , and submitted himself freely to be commanded vnto it by his Father . And not barely for remission of our sy●ns , and the avoyding of eternall punishment for them , but that we might rise againe , as he rose , and injoy an eternall and vnconceivable happines with him in life everlasting . The seventy two Disciples choosen by our Saviour . I. AFter this our Lord designed also other seventy two , and sent them two and two before his face , into every citty and place whether himself would come . And sayed to them , the harnest is much , but the workemen few ; desire therfore the Lord of haruest , that he send workmen into his haruest : Go , behold ; I send you as lambs among wolues . Our Saviour , besides his twelue Apostles , provided others to preach to the people , ād prepare the way for his coming . He sent thē two and two , that one might be a help to another , both corporally and spiritually ; for by having a witnesse of our actions and speeches , we are the more carefull to cary ourselves well and orderly . And however , in his divine wisedom● , he knoweth what is fitting to be done , and hath care to doe it , yet he will have vs concurre with our Prayers to the performance of it : And as in going thus among wolves our confidence can only be in him who sayth . Go : and that he will protect vs ; so in all other kinds of life , and in all difficulties ( which are not a few ) we must rely vpon his goodnes , and power ; for nothing can befall vs without his knowledge , and permission , and in all things he speaketh in like manner , Go , I send you this , or the other affliction , or benefit . II. And the seventy two returned with joy , saying ; the divells also are subject thvs in thy name : And he sayed to them , I saw Satan as a lightening fall from heaven . Behold , I have given you power to tread● vpon serpents and scorpions , and vpon all the power of the enimie , and nothing shall hurt you ; but yet rejoyce not in this , that the spirits are subject to you , but rejoyce in this , that your names are written in he●ven . How apt are we to glorie in that in which ( if the 〈◊〉 were knowne ) we have very little : and our Saviour to teach vs to beware of this pride , pu●teth vs in mind of the fall of Luci●●● , like lightening from hea●en , that is , in the ●●incling of an eye ; ād so it falls out oftimes with vs ; when we think we are at the h●ight of our glorie , or stedfast in it sud●●nly we get a fall ▪ I sayed in my abundance , I shall not be moved for 〈◊〉 , thou ● Lord , in thy will gavest beauty to my vertue . Thou didst 〈◊〉 away thy face , and I was trobled . Our glorie must be in our hope of heaven , and that by Gods goodnes we are in a way towards it ; all other thing●●vayle vs little , but as these are accōpanied with humilitie , and other vertues . Whosoever rejoyceth in that which another hath not , by his very abundāce he becometh the worse , because his joy is no● of the common good , but of his private interest . III. In that very houre he rejoyced in spirit and sayed , I confesse to thee Father , Lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them to little ones ; and turning to his disciples , he sayed . Blessed are the eyes that see the things that you see ; for I say vnto you many prophets and Kings desired to see , those things , which you see , and saw them not , and to heare the things , that you heare , and heard them not . Our Saviour rejoyced not at the synne of those by whose falt , and presuming to be wise , these things were hidden from them ; but at the goodnes of his heavenly Father , who did not disdayne to reveale th●̄ to those who in the world were cōtēptible . And what are these things ? But that by humilitie , and by suffering we must go to glorie , and that in this is the happines of this life , not in the wealth , and honour , and pleasurs which men so much hunt after , and think themselves only then happy when they injoy them at will , and miserable whenever they are bereaved of any of them . Blessed are the eyes which see these things in our Saviours life , and doctrine now , as well , as when the Apostles saw him vpon earth . Many Prophets and Kings before our Saviours coming desired to see and heare them ; we have the same blessing according to his owne saying to S. Thomas Blessed are they that have not seen , and doe beleeve . The ninth Application to the most Blessed Sacrament . I. HEre we are to admire the goodnes of God , and of our Blessed Saviour towards vs , who notwithstanding that we are so imperfect , and all the good we do ( if we do any ) so much mingled with things distastfull to him , that we deserve to be kept aloofe of ( as the lepers ) and oftimes perhaps to be shutout of the citty of heaven , for greater offenses ; yet vpon our crying to him for mercy , and shewing ourselves to the Priests , in the Sacrament of confession , he admitteth vs so familiarly to his holy table . O with what gratitude should we magnifie him for so great mercy and love ! with what humilitie should we cast ourselves vpon our faces before his feet● , giving thanks , and purposing to be perpetually mindfull of so greate a benefit : But where are our thoughs oftimes evē when we should most attend ? Our repeditie and negligence is much to be lamented and pittyed , that we are not drawne with more devotion to receive our Saviour Christ. In whome is all the hope of them that be to be saved , and all their merit . If one in ten of out thoughts be imployed this way , we think it a greate matter , wheras our whole attēdance were indeed nothing in cōparison of that which this greate goodnes of our Saviour deserveth . II. Our Saviour to cure the blind man , and to give him his sight , layed clay vpon his eyes , which seemed quite contrarie to the cure : we also if we will see the truth of this mysterie , must close vp our eyes to humane reason ; according to that which our Saviour answered the Iewes vpon this occasion : for they asking him . Are we also blind ? He sayed to them , if you were blind , you should not have synne ; but now you say , we see , your synne remayneth . S. Lewis of Frāce when his courtiers brought him newes that there was a little child to be seen in the Priests hands as he was lifting vp the sacred host , would not stirre to see it , but answered that he beleeved the reall presēce of our Blessed Saviour vpon better ground then that sight could affoard him . He was truly illuminated with the light of faith , shutting his eyes to curiositie , and opening them to the words of our Saviour , who is true light , and cannot deceive I am the light of the world ; He that followeth me , wal●eth not in darkenes , however darke the mysteries of faith seeme to be . III. And if we reflect vpon the other title which he giues himself of good Pastour : In what could he shew his goodnes more then that having once offered that greate oblation of himself vpon the Crosse , and given his life for vs , he resteth not content with that , but dayly would have it offered for vs , yea hourely , through the whole world ▪ for our greater comfort , and satisfaction ; providing that his sheepe may never want so fertill a pasture , but vpō all occasiōs may haue such celestiall food at hād . See how they who record the passiō ād sufferings of our Saviour in time of the holy sacrifice , drinking of the spirituall fountains springing from that ●orrent of love , doe delight themselves with sweete teares above all delicacies : And how much sweetenes they do suck into their soules , inquiring and cons●dering where their God is , Certainly this one word , and this one consideration , that God is so neere them ( not only as to the whole world ) but in this particular familiar and constant way , is able to melt the hart of any loving soule , and abundantly to fill it with all delight . ●●This good Pastour giverth his life for his sheepe , in that he delivereth his Body and Blood in this Sacrament , and with the substance of his owne flesh doth feed the sheepe which he redeemed . The parable of the man wounded in his way to Iericho . I. ANd behold a certaine lawyer stood vp , tempting him , and saying , Master , by doing of what thing shall I possesse life everlasting ? He sayed to him , in the law what is written ? How readest thou ? He answering sayed , Thou shalt love thy Lord thy God , with thy whole hart , and with thy whole soule , and with all strength , and with all thy mind . And they neigbour as thyself . And he sayed to him , thou hast answered right , doe this , and thou shall live . How many doe say ; would to God I knew the direct way how to be saved or how to overcome my passions ? And having it before their eyes , they heed it no● ; the weake resolution , or difficultie which they have about forsaking either their will , or their companie , or their wonted steps , blinding them ; life everlasting when they think of it , is a greate attractive , and deservedly ; but whether they perswade themselves thoroughly that it deserves so much paines as they conceive is to be taken ; that is the question ; and yet as this man confesseth , the way is love , which makes all things in the world easy ; for vnlesse worldly people did love their employments , they would find no lesse difficultie in serving the world , then they apprehend in serving God. Love God , and they neigbour , and nothing will be hard . II. But ●e desirous to i●stifie himself sayed to Iesus , who is my neigbour ? Iesus sayed ; A certaine man went downe from Hierusalem to Iericho , and fell among theeves who stripped him , and ●●unding him went away , leaving him half dead . It chanced th●t ● Priest went downe the same vvay , and seeing him passed by ; so did a Levit : but a Samaritan going his iourney came neere him , and seing him was moved with compassion , and going to him , bound his wounds , pouring in oyle and wine , and setting him vpon his owne beast , brought him into an Inne , and took● care of him , and the next day he tooke forth two pence and gav● to the host , and sayed , have care of him , and whatever 〈◊〉 shalt bestow above ; I at my returne will repay thee . Which of these three in thy opinion was neighbour to him that fell among theeves ? He sayed , he that did mercy vpon him : and Iesus sayed to him , Go , and doe thou in like manner . And thou ( sayth S. Ihon Chrysostome ) if thou see any body needing help for body or soule , doe not say to thyself , why did not such an one , or such an one assist him ? But help him thou in his distresse : If thou happen vpon a bag of gold lying in the high way thou doest not aske why another did not take it vp , but makest hast to take it , before any body elscome : So when thou meetest with thy neighbour fallen , think that thou hast found a treasure , to witt , an occasion of helping him . III. This is that which we ought to practise ; but in a spirituall sence , as S. Augustin discourseth : The man that fell among th●eves , was Adam , and in him all man kind ▪ The theeves were the divell and his Angels , who stripped him of his innocencie , and of immortalitie ; and wounding him , by perswading synne , they left him half dead ; for in as much as he hath habilitie to know God , he is alive ; in as much as he synneth , he is dead ; The Priest , and the Levit signifie the ceremonies of the old law , which could not avayle towards the reliefe of the wounded ; the Samaritan is our Saviour , a stranger to this world , as he is God , and coming as it were a long iourney , he tooke our offences vpon his owne body suffering for then , and bringing vs into his Church , takes care of vs , and commends vs with the exercise of the two precepts of charitie , to the governours of the Church , and what ever we doe more then we are absolutely obliged vnto , he will repay it to the full : betake thyself to this Samaritan ▪ &c. Martha intertaynes our Saviour . I. ANd it came to passe as they went , he intr●d a certain● towne and a certaine woman named Martha , received him into her house , and she had a sister called Marie , who s●tting also at our Lords feete , heard his word . What is this towne , but the hart of man ? which before our Lord resorted to it , was rounded with a deepe ditch of Cupi●ditie , and disordered desire ; inclosed with a wall of obstinacie , having in the midst a babyloniall toure of confusion ; victualled with carnall pleasure , and worldly vanitie ; and armed and m●nitioned with arguments of carnall wisdome : This towne at the entrance of our Saviour must fall downe , and a new one be buylt , with a ditch of humilitie , and wall of constancie , and toure of circumspection , and care of all our actions and thoughts ; victualled with spirituall comforts , armed with the armour of faith , hope and charitie . Martha receives him with devou● action , and Marie i●tertaines him with pious contemplation . II. But Martha 〈◊〉 busy about much service ; who stood , and sayed , hast thou no care , that my sister hath left me alone to serve ? speake to her therfore that she help me . Martha was busy ho● she should feed our Lord ; Marie was busy how she migh 〈◊〉 by our Lord : Martha was preparing a banket for our Lord ; Marie was taking delight in the banket which our Lord had prepared for her . But happy is that house or congregation , where Martha complaynes of Marie , action of contemplation ; for it were an vnworthy thing for Marie to grow into emulation with Martha , contemplation with action ; where doe we ever find Marie complayning that Martha hath left her alone sitting in her retirement ? Martha must alwayes persuade herself that she needs help by contemplation , and that she is in want of it . III. And our Lord answering sayed to her ▪ Martha , Martha , Thou art carefull and trobled about many things ; but ●ne thing is necessarie ; Marie hath choosen the best part which shall not be taken from her . To be neither carefull no● trobled at our carelesnes , is a ●igne of greate neglect of our dutie to God ▪ To be carefull and yet trobled is a signe of pusillanimitie , and little confidence in the mercies of God , or little apprehension of them : To be carefull and yet not trobled is proper to an humble and loving spirit , acknowledging its owne infirmitie and confiding in the goodnes of God , that he will not forsake vs. The fervour of our action ( sayth S. Gregorie ) is then in its best disposition , when we so apply ourselves to our worke , that with a peaceable hart we indeavour to behold him before vs , to whom we have consecrated our labours : excesse of solicitude is but a confounding of our intentions . Marie was occupied in that one thing which our Saviour commended ; she sayed with the psalme . It is good for me to sticke to God , She sat at his feete : The more humbly she sat , the more she received , the waters doe gather in the low vallyes ; they leave the pround hills dry . Our Saviour did not find falt with the imployment , but shewed the difference . The multiplicitie of labour passeth away ; the vnitie of charitie remayneth : Therfore that which Marie choose shall not be taken from her : from thee , Martha , that which thou hast choose● shall be taken away , but it shall be taken for thy good , and a better thing given thee : labour shall be taken away , that thou mayest rest : Thou doest sayle the sea , she is in the haven . He teacheth his disciples to pray ▪ I. PART . I. ANd it came to passe when he was in a certaine place praying , as he ceased , one of his disciples sayed to him , Lord , teach vs to pray , as Ihon ought his disciples . And be sayed to them when you pray , say , Our Father which are in heaven ; hollowed by the name , Thy Kingdome come , Thy will be done in earth as it is in Heaven . The name of Father is of itself apt to breed in vs thoughts of love and confidence , for it is proper for a Father to provide carefully and lovingly all things necessarie for his Children . The tearming him our Father , doth add yet more confidence and love , b●cause as he is the common Father of all , so is he ours in particular , whoever with a childs love and respect doe acknowledge him and obey him ; with these affections therfore we should come to our prayers ; They who have misdemeaned themselves towards him yet coming with due sorrow and submission will also find him a loving Father , easy to forgive the offenses of his children . And with all we must remember that he is our Father which is in heaven , Creatour of heaven and earth , every where present , but chiefly shewing his glorie in heaven above ; and consequētly adoring his Omnipotent power togeather with his love , behave ourselves not carelesly and disrespectfully , but with greate submission and attention , when we pretend to appeare before him in our prayers , representing to ourselves by faith the maiestie of the heavenly court , and the royall attendance vpon him . II. Holowed be thy name ; That is , be thou , and thy holy name worshipped and reverenced with all holynes , and puritie of action , and intention . Be thou for ever glorified , and magnified for all eternitie : This he put first in our petition , to give vs to vnderstand that it is the chiefest thing which we ought to ayme at in all our actions , and our whole life : It is that for which heaven and earth and all that is in them were created . The heaven set forth the glorie of God , and the firmament declare his works how wonderfull they are . This is the occupation of the Angels and saints , and of all creatures : and nothing more to be lamented then that they who have most reason every minute to prayse and magnifie him , because they are made reasonable creatures and capable of his knowledge and love , that they I say , should be the most backward , and most vndutifull above all others , and insteed of honouring him , and glorifiyng him , doe the quite contrarie , as much as in them lyeth ; though he , out of his omnipotent power , turneth all to his glorie , whether they will or no , which at last they will find to their cost , in th● punishments which he will most iustly lay vpon them . III. Thy Kingdome come , By the parable which our Saviour delivered to the people , we find that his kingdome is two fold , first , that which he came to establish here o● earth , which is his holy Church ; and this we begge may be propagated , and inlarged through the whole world . Secondly that kingdome which he hath prepared in heaven for vs from the foundation of the world , we desire may come , and we be translated into it , as a thing better then all the happines which we can inioy in this world ; which because those who are wedded to the world ( finding the sweetnes which sense taketh in the inioying of temporall commodities ) can hardly conceive , therfore he would have vs dayly repeate this prayer , to rayse our thoughts to that which being not only eternall , but superabounding with all contents imaginable , is much more to be desired , then to live here vnder the Princes and Potentates , and greate men of the earth ; or to be a Prince or Potentate ourselves ; for all this below is vncertaine , perishable , full of troble , full of danger to body and soule , which being immortall it is fitting and necessarie , it should dayly and hourely think more of that who it may be happy forever , then by neglecting it become eternally miserable ; for if we be not in his Kingdome by glorie , we shall be eternally subiect to his enimies , over whom notwithstanding he reigneth to punish them . O most blessed mansion of the heavenly citty ! O most cleare day of eternitie . IV , Thy will be done in earth as it is in heaven . This is t●e way to that heavenly kingdome , to doe his will , delivered vnto vs in his commandments and counsels : and though the infirmitie of our nature will not permit vs so perfectly to execute his will , as the blessed doe in heaven , yet the greatnes and the goodnes of God , doth deserve that we should ayme at the best way of doing it , and imitate the heavēs as neere as we can ; esteeming it not only the most necessarie busines which we have in this world ( as o● which depends our eternall happynes or miserie ) but the thing in which we must place most content in regard of what God is , and by which we shall receive most content within ourselves ▪ for nothing is so solidly satisfacto●e to mans mind , as to consider that the will of God is performed , and to take contentment in it , because it is the will of God : for which end his kingdome also is chiefly to be desired , because it is his kingdome : and his ●●me to be ●anctifyed , because it is his name : wherby we ●hall rayse our thoughts and affections from seeking ourselves even in these things , which so maynly concerne vs , but in all seeke the glorie of God , consisting in that his name be hallowed , his kingdome come , and his will be done . He teacheth his disciples to pray . II. PART I. GIve vs this day our dayly bread . After that which concernes vs most as belonging to life eternall , he teacheth vs to aske our temporall sustenance , in order to maintayne ourselves in this life , so long as it shall be his will and pleasure that we should remaine here ; and will have vs aske it dayly , to acknowledge the continuall dependence which we have of his omnipotent power and goodnes ; for if he blesseth vs not , nothing can prosper ; he can when he pleaseth send seven yeares of famine , as to the Egyptians , and recompense them when he pleaseth with seven yeares abundance : and in an instant send that which shall destroy all our provisions ; therfore we must pray to him this day : And yet not be too solicitous about it , but content ourselves with moderate care , and rely vpon his providence , who as this day , he hath mayntained vs , and blessed vs with that which is necessarie for vs , so he will the next , and the next ; over much solicitude nothing conducing to the time to come , which to vs is vncertaine , and cannot be by vs mended or pared . II. And forgive vs our trespasses as we forgive them that trespasse against vs. After the care of ourselves , he pleaceth Charitie towards our neighbour , whome we are commanded to love as ourselves , and therfore no wonder that he measures his resolution of forgiving vs , by the proportion which we vse in forgiving our neighbour : For he that will not forgive another , who is his equall , at least in nature , a man like himself , subiect to infinite imperfections and mistakes ▪ how can he think that God deales hardly with him in not forgiving him , seeing betwixt God and man there is no comparison at all . The words of the Text are , forgiue vs our debts as we forgive our debters ; for even in temporall debts owing vs , we must not be hard dealers , but consider how ourselves may desire to be forborne in occasions which may happen to vs. VVe should rather imitate God , who notwithstanding the distance betwixt him and us , by which our offences are infinitely aggravated , yet is the first that openeth the way to forgivenes , giving vs motions and helps to repent vs , that vve may be forgiven by him . III. And lead vs not into temptation ; but deliver vs from evill . Amen . VVe have spirituall and temporall evills to vvhich in this life vve are subject ; the spirituall are temptations , proceeding from our Ghostly enemie , who as S. Peeter expresseth , as a roring lion walketh round , seeking whome he may devuore , whome resist yee , strong in faith ; Chiefly con●iding in the assistance of God , vvith out vvhich it is impossible for vs to overcome his temptations ; nor those neither which the prosperitie of the vvorld may bring vs into , or the disordered desires , and delights of the flesh : into these vve begge that God vvill not bring vs , by permitting vs to be overtaken by them . As also not by the evills ād adverse accidēts of the world , which push men oftimes into despayre , and not to think so dutifully of God as they ought ; from these we begge also to be delivered , as irksome to our bodies , and sometimes inthralling our soules : at least vve crave not so farre to be ●rcised by them , as to indanger our falling from that vvhich is iustly expected at our hands . By all vvhich vve see how providently our Saviour disposed of our prayers ; that first vve should begge of him that which is best for our soule and body ; and then to be delivered from the hurtful● molestations of both : concluding Amen , as much to say , as in truth , let this be done . He teacheth his disciples to pray . III. PART . I ▪ ANd he sayed to them , which ●f you shall have a frend , and shall go to him , at midnight , and say , frend , lend me three 〈◊〉 , because a frend of mine in his iourney is come to me , and I have nothing to set before him , and he from within answering sayth , troble me not now , the doore is shut , and my children are with me in bed ▪ I cannot rise , and give thee : If he persever knocking , though he will not rise and give him because he is his frend , yet for his importunitie he will rise , and give him as many as he needeth . After our Saviour had taught his disciples what to pray for , he giveth them divers incouragements to pray : And first that God is a frend ; for however we cary ourselves towards him he allwayes carieth a frendly mind towards vs , Making his sunne to shine over the good , and bad ; and rayning over the just and iniust . Secondly that all houres he can heare our prayers : the middle of the night being as much as day to him . Thirdly that there is greate difference between God and man ; for suters to men are many times troblesome , to God none can be so , and therfore he bids vs confidently Aske , and it shall be given you ; seeke , and you shall find , knock , and it shall be opened to you . Fourthly that notwithstanding , we must not think that instantly we shall obtaine what we desire , but must persever knocking . VVhervpon S. Hierome sayth , Great is perseverance , which , though it seeme to be importune and troblesome , hath more power then the title of frendship . II. For every one that asketh receiveth , and he that seeketh findeth , and to him that knocketh it shall be opened . Humane sloth and dulnes hath reason to be ashamed , seei●g , God is more ready to give ; then we are to receive ; he is more willing to have mercy vpon vs , then we are to be delivered from our miseries ; for in that he exhortes vs , it is for our good that he exhorteth vs. Some things which seeme to be , are not denyed , but differred that they may be granted at time convenient . And a powerfull meane to obtaine , is to acknowledge that we have nothing of ourselves : A begger asketh an almes of vs , and we are beggers of God. Consider other folkes necessities , and God will consider thyne : finally we must pray from our hart , as the Psalmist professeth of himself : From the deapth I have cryed vnto thee , O Lord. He did not pray from the teeth outward , but from the deepest of his hart , with greate application , and greate indeavour : s●ch prayers have greate force . III. Which of you , if he doth aske his Father bread , will he give him a stone ? Or a fish ; will he give him a serpent ? Or if he aske an egg , will he reach him a Scorpion ? If you then , being naught , know how to give good gifts to your children , how much more will my Father from heaven give the good spirit to them that aske him ? God knowes before we aske what we have need of , and what is good for vs : he will notwithstanding that we pray ; not that our desires may be made knowne to him , wo knoweth all thing , but that our desire be exercised and inflamed in prayer , that we may be the more capable of that which he is ready to give : That which he will give , is very greate , but we are little , and little able to receive . Faith is signified by the fish , which the serpent indeavoured to subvert : Hope is signified by the egg , as contayning in expectation a living creature ; Charitie by bread , which charitie stony harts doe reiect . This is the good spirit which the heavenly Father never denyes those who have recourse vnto him . Avarice condemned . I. ONe of the multitude sayed to him , M●ster , speake to my brother that he divide inheritance with me . But he sayed to him ; man , who hath appointed me Iudge or divider over you ? And he sayed to them : see and beware of all Avarice : for not in any mans abundance doth his life consiste , of those things which he possesseth . A document for those who have retired themselves from the world , not to put themselves into worldly affaytes : and for them that are in the world , not to vndertake more then they can well come-of with : and for both to beware of all kind of covetousnes . VVherfore doth he say ; all kind ▪ Perhaps thou wouldst iudge him only covetous who incrocheth vpon other folks goods : But I say , be not greedy ād pinching even in thy owne : This is a greate charge : for it is not a thing to be flighted , where our Saviour sayth ●eware : He knowes how dangerous a thing it is , we know not ; let vs beleeve him . And he gives vs an excellent motive to beware , and looke to ou●selves in it ; because abundance is not that which advantageth our spirituall life , which most of all concernes every body ; nor when vve have scraped it vp ( perhaps by none of the best means ) are vve sure vve shall compasse even our tempo●all ends with it ; as he declares by the example following . II ▪ A certaine rich mans field , yealed plentie of fruite : And he thought within himself , what shall I doe , because I know not whether to gather my fruite ? And he sayed , this will I doe ; I will destroy my barnes , and make greater , and thither will I gather all things , that are growen to me , and my goods . And I will say to my soule , soule , thou hast many goods layed vp for many yeares , take thy rest , eate , drink , make good cheare . But God sayed to him , Thou foole , This night they require thy soule of thee , and the things which thou hast provided , whose shall they be ? First he did not consider vvho gave him that plentie , and that it comes more by Gods blessing , then by humane industrie and labour . Secondly he did not reflect vpon the end wherfore God doth bestow plenty vpon others , to wit , to relieve the needy , and to doe works with it which may turne to Gods glorie , and not only to rest , and ea●e , and drinke , and make good cheare , or the like meerely temporall ends . O foli●h words ( sayth S. Basill ) for if thou hadst the soule of a hog , what couldst thou have sayed more like a hog ? Thou mights have answered with farre more ease , I will feed the hungrie , I will imitate Ioseph , and relieve a whole countrie . He should have takē into consideration the casualities of the world , and the vncertaintie of his ovvne life ; vvherby he might have moderated his intemperate affection to his vvealth , and provided better for an other vvorld , as vvell as for this : we have not one night certaine of either life or goods . Thou foole , this night , vvhen thou doest little think , they vvho have , povver of life and death shall require at thy hands , as a thing depositated for a time , thy soule , vvhich imports thee more then all thy goods , vvhich thou knowest not whose they shall be ; and vvhen thou art gone neither thou vvilt care vvhose they are , nor they vvho have them care for thee . III. So is he , who layeth vp treasure to himself , and is not rich to Godward . A generall saying , of vvhich every body sho●ld take notice , least vvhile he seemes vvise to himself , God call him foole , and prove him so . All our thoughts , all our actions , all our endeavours , in what kind soe ever , must have a tincture of Gods service , and be done in some measure for him , or els vvhile vve think ourselves rich , we shall prove poore , as he in the Apocalips : vve are not forbiden to lay vp treasure , but vve must looke ●o vvhat purpose vve lay it vp , least insteed of advantaging vs , it prove our ruine , as it doth to most men who have no other end but themselves . The tenth Application to the most Blessed Sacrament . I. IN the most blessed Sacrament we have indeed plenty of fruite not produced by our owne industrie , but sent vs from above , as the celestiall Manna : nor of one yeares growth , but dayly growing from the fountaine itself our Blessed Saviour . The barnes are our hart , which though we have cause to inlarge with love , yet vve shall not need to destroy any thing , but vvhat is of itself ruinous , and by the very ruine wherof we buyld ; Here we may freely and with out danger say to our soule , soule thou hast many goods , layed vp , in this small roome for many yeares ; and for thy vvhole life time , and after this life for all Eternitie , take vp thy rest , eate drink and make good cheare ; for this is the lambe slayne for vs from the beginning of the world ; This is the fat calfe with which the father of the prodigall child feasted him , at his repentant returne ; This is the hidden Manna promised in the Apocalips . to him that overcometh his greedines of worldly commodities ; and feedeth himself with this . This is the food of Angels , prepared for vs from heaven , without any labour of ours . having in it all delight , and the savour of all kind of sweetenes . O foolish people , who either for worldly cares , care not for th●s treasure , or for wāt of due consideration of the benefit of it , or of the goodnes of the benefactour doe neglect it : wheras after due receiving , though that night vnexpectedly they should require our soule , we should not need to feare , but that we should be eternally his ; then which happenes what can we desire more ? II. Give vs this day our dayly bread . In the primitive Church when the number of Christians were few , but fervent , they received dayly ; S. Hierome sayth of his time ; I know that in Rome the custom● is : that the faithfull do● allwayes receive the body of our Saviour . And S. Ambrose argueth , If it be our dayly bread , why doest thou stay a yeare before thou receivest it , as the Graecians in the East are wont ? Receive that every day which may dayly benefit thee : live so as thou mayest deserve to receive dayly . Christians being multiplyed , and among many , many not being so well disposed or so fervent , the councell of S. Ignace the Martyr is to be imbraced . Endeavour often to meete and Communion ; for when you meete often , the power of Satan is weakened , and his firy darts inciting vs to synne , fly back vpon him with out indamaging vs. He that ea●eth of this bread hungers no more , because the grace of this Sacrament is so full , and the vnderstanding of it is so satisfactorie , that whoever comes to the notice of this abundance , having found out the vtmost of all perfection , carying Christ about him in his breast , and bearing him in his mind , sounds forth by word and deed his prayses , with greate ioy , and is continually singing songs of thanksgiving . III. No man can think but that S. Martha ▪ and her sister Marie and Lazarus did take exceeding content so oft as our Saviour came to their house , and never thought he came too oft , but indeavoured ever to be ready to receive him , and to be diligent , and respectfull at his receiving . Martha did not think she did too much , when she desired her sister should help her , but she thought that both of them could not doc enough : she complayned that she was left alone to wayte vpon him , let vs looke , that our Saviour have not reason to complayne of vs , that we doe leave him alone he ministring to vs , and we either doo not come to him , or whe we have received him doe not attend him . Here he presents vs not with a part , but with his whole self , VVho is there among the faithfull that can make any doubt , but that at the instant of the consecration , the heavens are opened at the Priests voyce ? That at that Sacramēt of our Saviour Iesus Christ , quires of Angels are present ; The high and the low are coupled togeather , earth and heaven are ioyned , visible , and invisible are made one thing . VVho therfore that is right in his senses will despise , or neglect this reverend and dreadfull mysterie ? The watchfull and diligent servant commended . I. LEt your loynes be girded , and candles burning in your hands and you like men expecting their Lord , when he shall returne from the mariage that when he doth co●and knock forthwith they may open vnto him . It 〈◊〉 the custome of the Eastren people to go in long garmēt● , therfore he bids vs have our loynes girt , That we ma● be free ( sayth Tertullian ) from the impediments of a loose life , intangling our feete , so that we cannot be quick in walking , but ready at every step to stumble ; and burning lights in our hands , that is , our mind burning with a lively faith , and shining with the light of good workes . Thus we must expect our Lord Iesus when he shall come and knock , that we may be in an instant ready to wayte vpon him . Our Lord cometh , when he hastens to iudgement he knocketh when by the sharpenes of sicknes he gives vs notice that death is at hand ; we open presently vnto him , if we receive him with love : He is not willing to open , when the Iudge knocketh , who feares to leave 〈◊〉 body , and dreads to see the Iudge whome he remembers he hath contemned . He that hath confidence by hope and good works doth presently open when he knocks , because he expects the iudge with gladnes , and when the time of death approcheth , doth ioy in the reward of glorie promised . II. Blessed are those servants , whome when the Lord com●th he shall find watching . Amen I say to you : that he will gird himself , and make them sit downe , and passing will minis●er vnto them . And if he come in the second watch , and if in the third watch he come , and so find , blessed are those servants . Blessed are we , who have such a master and Lord , who though his greatenes be infinite , and his glorie so incomprehensible that no diligence of man can deserve it , no capacitie of nature receive it , or looke vpon it , yet to the end to reward them even above their deserts , will gird himself , and accomodate his greatnes to their measure and make them sit downe , with eternall ease and delight at his heavenly table , and there minister vnto them , all manner of deliciousnes : The citizens of heaven know how full of joy that day is ; The sonnes of Eve doe lament the bitternes , and tediousnes of their present life . But ô the goodnes of God! His mercy convinceth the hardnes of our hart and leaves it no excuse ; for shewing his patience and his longanimitie , he addeth , and if he come in the second watch , and if in the third , and so finds them then watchfull he doth not reject thē . The first watch is child hood ; the second , youth ; the third , old age ; yet no man must abuse this his longanimitie for he addeth . III. And this know yee , that if the house-holder did know at what houre the theefe would come , he would watch verily , and would not suffer his house to be broken vp . Be you therfore ready : for at what houre you think not , the Sonne of man will come . Our Lord would therfore have the last houre vnknowne to vs that we might allwayes expect it . Ah foole ! to what purpose doest thou think shalt live long , seeing thou hast not one day certaine ? How many have been deceived and sudainly taken away . The punishnent of the vnrepentant . I. IF the sernant say in his hart , my Lord is loag in coming ; and shall begin to stricke the servants ; and eate , and drink , and he drunck , the Lord of the servants shall come on a day that he hopeth not , and at an hour● that he knoweth not , and shall devide him , and apoint his portion with the infidels . And that servant that knew the will of his Lord , and prepared not , and did not according to his will shall be beaten with many stripes ; but he that knew not , and did things worthy of stripes , shall be beaten with few . And every one to whome much is given , much shall be required of him ; see the danger of presuming of long life ; we are apt to grow proud vpon it , and carelesse of our dutie , insolent towards others , and to be drunk with ambition , and desire of worldly wealth and pleasure ; the punishment is that he shall be devided from his pleas●res ; and life , and from all hope of his masters favour , and that vnexpectedly so that he shall not have time to repent , but shall be eternally cast of among the vnfaithfull , and branded with the everlastiug disgrace of it , a punishment due proportionably to his falt : for that he knew well enough what was to be done and did it not , not out of fraylit●e , but presuming , and casting of the feare of his Lord. II. When thou goest with thy adversarie to the Prince , by the way indeavour to be delivered from him , least perhaps he draw thee to the Iudge , and the Iudge deliver thee to the exactour , and the exactour cast thee into prison ; I say to thee thou shalt not go out thence , till thou pay the very last mite . Our adversarie in the way is the word of God , contrary to our carnall desires in this life ; from whome he is delivered who humbly submits himself to the commandments . Otherwise if we differ the agreement , after this life , when we come to appeare before the Prince , there is no redemption , but we must to prison . In another sence ; Our adversarie is whoever doth endeavour to bereave vs of that to which we have , or conceive we have tight ; with such we shall best agree if we observe the precept of our Lord. To him that will contend with thee in iudgment , and take away thy coat● let go thy cloke also to him . III. And there were cortayne present at that time telling him of the Galileans , whose blood Pilate mingled with their sacrifices . And he sayed to them ; think you that these Galileans : were synners more then all the Galileans , that they suffered such things ? No , I say to you , but vnlesse you have repentance , yo● shall all like wise perish . And those eighteene vpon whome the towre fell in Siloe and slew thim , think you that they also were debters above all men in Hierusalem ! No , I say vnto you but if you have not repentance , you shall all likewise perish . Therfore when you see any perish by shipwarck , ot by the fall house , or by fire , or by water conceive that God perhaps of a will punish that partie lesse in the world to come , because , he suffered here , and forbeareth other , that vpon notice of the others punishment , he may repent and mend his life , or if he doe not , but persevereth in his bad cou●ses , most grievous punishment will be heaped vpon him . VVhat other thing will that fire devoure but thy syns ? The more thou sparest thy self here and followest sence , the more grievously thou wilt pay it here after . The goodnes of God shewed vs in two examples . I. ANd he sayed also this similutude , A certayne man had a figtree planted in his wineyards , and he came seeking fruite of it , and he found none : and he sayed to the dresser of the wineyard ; lo , it is three years , that I come seeking fruite vpon this figtree , and I find none : Cut it downe therfore , wherto doth it occupie the ground ? But he answering sayth , Lord let it alone this yeare also , till I dig about it , and dung it , and if happily it yeald fruite ; if not , here after thou shalt cut it downe . The figtree occupieth the ground with out fruite , when either the covetous , and streight-laced doe keepe that without profit , which might be vsefull to many ; or when by the shade of sloth a man darkeneth the place , which another might fertilize with the beames of good workes . And in fine , whosoever doth not comply with his dutie , doth for the time occupie the earth , and seeme ( as the Psalmist speaketh ) to have received his life and soule in vayne ; yet God is so mercyfull , that he expected from yeare to yeare , and giveth time that we may reflect vpon the foulnes , and stench of our synnes , signified by the dung ; and doe fitting satisfaction ●ot them , signified by the diging Be watchfull and diligent in the service of God , ●d think oftē wherfore thou camest . II. And he was teaching in their synagog on the sabboth ▪ and behold a woman that had a spirit if infirmitie eighteen yeares , and she was crooked , neither could she looks vpward at all : Whome when Iesus saw , he called her vnto him ; and sayed to her , woman thou art delivered from thy infirmitie ; and he layed his hands vpon her , and forthwith she was made straight , and glorified God. Our Saviour in the former parable signfied that at the intercession of others he oftitimes granteth time of repentance , here he sheweth how ready he is of himself to take compassion of vs , who are so croocked by nature , that nothing but earth and earthly things contents vs , and are continually looking downewards vpon them : seldome or not at all lift our eyes and harts to heaven : and indeed have no naturall knowledge of so high a treasure as God hath there layed vp for vs. Iesus must call vs by faith , and lay his sacred hands vpon vs. that we may be cured . God in the beginning made man vpright ; by him we must againe be rectified . Her respect to the Sabboth drew her into the occasion of meeting our Saviour ; and vpon vs he will looke with a gracious eye , if we neglect not to doe our devotions . III. And the Archisynagog sayed to the multitude : six day●s there are wherin you ought to worke : then come and be cured , and not on the Sabboth day . And our Lord answering him sayed ; Hypocrite doth not every one of you vpon the Sabboth loose his ox● , or his asse from the manger , and lead them to the water ? But this daughter of Abraham , whome Satan had bound these eighteen yeares , ought not she to be loosed from this bond vpon the Sabboth day ? And his adversaries ●ere ashamed , and all the people rejoyced in all things that were gloriously done by him . See the crookednes of our nature in this Pharisee , prone to en●ie , and pride , and rashly to censure even the most reasonable things . When reason was represented , they were all ashamed , but the holy text doth not say they craved pardon : and so it falls out oft with vs ; we are ashamed within ourselves , but to others we will not confesse , or acknowledge a falt , but rather out of pride defend it , or excuse it . O how greate is the frayltie of man allwayes prone to vice . Of temporall things we have so much care that we will not neglect , nor put of the least of them , but of our spirituall diseases we think slightly , and put of the curing of them frō day to day vpon very shallow motives . Our Saviour bewayleth the vngreatefull and vnrepentant . I. THe same day there 〈◊〉 certay●e of Ph●●isees vnto him saying : d●parte , and go from hence , becaus● Herod● will kill thee : And he sayed to them ; go , and tell that fox : behold I cast out divells , and perfite cures , this day , and to morrow , and the third day I am consummate : but y●t I must walke this day , and to morrow , and the day following , because it cannot be that a Prophet perish out of Hierusalem . Interpreters say that this was a rumour raysed ; and a devise either of the Pharisees , or of Herode himself toget our Saviour out of the country : where , with reason ; we may reflect how miserable a thing it is to be weary of that which in realitie is our greatest good , it being as much as to say to our Saviour , depart and go hence . VVe are ashamed to say such a thing plainly , but we pretend we are not able to beare , or to doe this or that , it will be our death , and the like . Our Saviour was not moved vvith this reporte , but following his imployment , and relying vpon the protection of God vvent on confidently , till the time ordayned came . VVhen thou hast Christ , thou art rich and hast sufficient . He vvill be thy Purveyer , and faithfull steward in all things , so that it vvill not be necessarie to confide in men . II. Hierusalem , Hierusalem , which killest the Prophets and stonest them who are sent to thee ; how often would I gather thy Children , as the bird doth her brood vnder her wings , and thou wouldest not ? VVe doe not cast stones at those who are sent vnto vs for our instruction ; vve m●st be vvare notwithstanding that in some proportion vve be not guilty of reiecting the motions of the holy Ghost , of censuring those by vvhome vve are told of our falts , and insteed of imbracing their counsell give them ill language ; or speake ill of thē behind their backs . How oft hath God endeavoured to reclayme vs , and to p●rfite his cure in vs , to make vs his children , to have vs neere him and vnder his vving ? I know the vvay to perfection , and doe see clearly enough how I ought to demeane myself , but loded vvith the vveight of my owne corruption , I doe not rise to that which is perfect . O how necessarie is thy grace ô Lord ? The hen protects her chickens vnder her wings ; how much safer shalt thou be vnder the wing of God ? No bird doth so spend herself vpon her brood as the hen . And because we were infirme and weake , the eternall wisedome of God became also infirme among vs : the word made flesh and dwelt among vs , that vve might have hope and confidence vnder his wings . III. Behold your house shall be left desert to you ; and I say to you , you shall not see me with you , till it come when you shall say ; blessed is he that cometh in the name of our Lord. We reiecting the grace of God , and not making vse of it , he iustly also comes to desert vs ; and our soule , which was his house and temple , is turned into our owne hands , and delivered over to the desires of our owne hart . A fearefull returne . How much better is it to welcome our Saviour ▪ and his holy inspirations , and blessing him for them , apply ourselves with alacritie to endeavour to put them in execution ? My Lord God who hast created me to thy Image and likenes , grant me this grace which thou hast shewed me to be so necessarie for me . Precepts of Humilitie and Charitie . I. WHen thou art invited to a mariage , sit not downe in the first place least perhaps a more honourable then thou be invited by him ; ād he that bad thee ād him , come to say to thee , give this man place , and thou then begin with shame to take the last place . But when thou art bidden , go , sit downe in the lowest place . that when he that invited thee cometh , he may say to thee : frend , sit vp higher : then shalt thou have glorie before them that sit at table with thee , because every one that exalteth himself shall be humbled , and he that humbleth himself shall be exalted This generall conclusion was the intent of the former document : for not only in common conuersation we ought to behave ourselves so humbly , but much more towards God , allwayes thinking humbly of ourselves . Pride doth heighten vs in our owne conceite ; and hence rise contentions and quarells , and hart-burnings , and extreame sadnes and deiection , whē we see another preferred before vs. But if it rise so high as to make vs forget that whatever we have , we have it from God , and to valve ourselves as of ourselves ; whether doe you think we shall deservedly be cast ? we must therfore continually remēber what we are , and that lesson which God gave our first father , must not pa● from our har● ; Thou art dust , and into dust thou shalt returne . Every good gift cometh from above , from the Father of lights , with whome there is no change ; VVe when we are at the best that vve cā imagine of ourselves either in body or mind , are subiect to so sudain changes , that vve have cause to feare least ( as it happened to Nabucondonosor ) when we think ourselves men , vve become little lesse then beasts : for vvhat ever God gives , he may sudainly take from vs. II. And he sayed to him that had invited him , when thou makest a dinner , or a supper , call not thy frēds , nor thy brethrē nor kinsmē no● thy neighbours that be rich , least perhaps they also invite thee againe , ād recōpence be made to thee ; but whē thou makest a feast call the poore , feeble , lame , and blind , and thou shalt he blessed , because they have not wherwith to recompense thee ; for recompence shall be made thee in the resurrection of the just . Our Saviour coming to preach the kingdome of heaven , and to rayse our thoughts from these earthsy things to things eternall vvhich import vs most , taketh occasion of all things to put vs in mind of them ; and here he doth not forbid civilitie to be vsed towards our kindred , and neighbours , though they should be rich , in a measure and proportion conveniēt , but teacheth vs that vvhich is of so much more importance to vs , as temporall recompence is below the eternall : If thou call the poore , God becomes thy debtour ; and the lesse and lower thy brother is , so much the neerer doth Christ come to thee in him , and doth visite thee the more lovingly . He that receiveth a greate man , comonly seekes honour and profit by it . The same is in all other Charities towards our neigbour ; attending vpon greate people vanitie creeps in : in the poore vve doe more easily behold our Saviour . III. And a certayne man sayed to him ; Lord be they few that are saved ? And he sayed , strive to enter by the narrow gate , for many I say to you shall seeke to enter , and shall not be able , but when the goodman of the house shall enter and shut the doore ; and you shall begin to stand without , and knock saying , Lord open to vs ; and he shall say , I knowe you not , whence are you ; then you shall begin to saye , we did eate before thee , and drink , and in our streets thou didst teach . And he shall saye to you I know all whence you are , depart from me all yee workers of iniquitie : There shall be weeping ād gnashing of teeth . In regard that the precepts of humilitie ād charitie seeme hard to flesh and blood , therfore he bids vs strive , because vnlesse the endeavour of our mind be fervēt ād strōg , the waves of the world in which we swim cannot be overcome : people seeke indeed to come in , because they desire to be saved , but they are not able , because the ragednes of the way doth frighten them ; not that the burden of our Lord is heavy , but because they will not learne of him who is meeke and humble . Perfect renunciation . I. ANd a greate multitude went with him ; and turning he sayed to them , If any man come to me , and hateth not his father and mother , and wife and children , aud brethren , and sisters , yea and his owne life besides , he cannot be my disciple ; and he that doth not beare his crosse , and come after me , cannot be my disciple : first it is to be observed that he speaketh not this to his disciples only , as to those who have nothing to doe in the world ; but to all , whether they have father , or mother , or wife , or children , or goods , or wealth , or whatever els . Secondly that our hatred must be so tempered that we love in them , that which they are , and hate in them that by which they resiste vs , or hinder vs in our way to Godwards . It imports therfore in order to overcome the difficultie , which nature finds in this hatred , that we ponder seriously , and beare deeply imprinted in our mind , the necessitie , the profit , the dignitie of coming to our Saviour , and of following him ; for as we apprehend this more or lesse , our difficultie will be more or lesse ; and they alone who either apprehend it not at all , or doe not sufficiently conceive it , or remember it , doe swarve from the right way in occasions of temptations . But to incourage vs he sets before vs the similitude following . II. For , Which of you , minding to buyld a towre doth not first sit downe , and reckon the charges which are necessarie , whether he have to finish it ? least after he hath layed the foundation , and is not able to finish it , all that see it begin to mock him , saying , This man began to buyld , and could not finish it . First he insinuated that the following of Christ is the Towre , from which we may both discover our enemie , and put him to flight . A Towre , because the precepts and counsels of the Gospell are high , and sublime , and to performe them we must have high and sublime thoughts . The charges are the strength which we must have to performe that which our Saviour teacheth vs , this strength , or means is not gotten , as worldly means by heaping worldly wealth , but by disposing of our worldly means according to Christs direction in severall places , as distributing them among the poore ( as he sayed to the young-man ) or in other charitable deeds , ( as to the laywer that asked how he should be saved ) or as here in preferring our dutie to God before all worldly means . III. Or what King about to go to make warre against another King , doth not first sit downe , and think , whether he be able with ten thousand to meete him that with twenty thousand cometh against him . Otherwise while he is yet farre of , sending an embassage , he asketh those things that belong to peace : so therfore every one of you that doth not renounce all that he possesseth , cannot be my disciple . Before ; he spake of a towre for defēce , and also for pleasure ; here he puts vs in mind that our life is a warfare : wherin certaynly they who have left all for Christ , have taken the safest course : for they have cut of at once , ten and ten thousand enimies , and occasions of doing otherwise then well ; and have ten thousand helps more then vsually men have in the world : yet this very state is to be imbraced vpon good consideration , that we repent not with shame , and also with so much damage , and hurt ; as is to make peace with such enimies ; who are never at peace with vs , but when we are in their power , and slaverie . And he speakes of si●ting downe and thinking , not that there is any doubt at all to be made of following the doctrine of Christ in generall , but that we must s●ttle an immoveable resolution to follow it , watever becometh of our worldly frends or wealth ; this resolution being a chiefe part of the charges towards the buylding of our towre ; and armour also for the battell According to our resolution , is the course of our profit : if he that purposeth strongly doth often fayle , what will become of him , that seldome and slenderly purposeth ? The eleventh Application to the most Blessed Sacrament . I. THe reward of the watchfull and diligent servants was that their Lord and master would gird himself , and make them sit downe , and passing would minister vnto them . This we see verifyed to the eye in the most blessed Sacrament , in which our blessed Saviour , doth make vs sit downe at his heavenly table , and doth confine his glorified body to so small a roome as is the sacred host , and by the hand of the Priests doth minister it vnto vs , so lovingly , and to our so much honour and benefit , that no tongue can expresse it , no thought can reach the greatenes of it : How humble , how chast , how recollected were it fitting we should be , and how much shining with good workes , and all kind of vertue ? Let vs therfore have care and watch over ourselves injoying so greate a happines : And if any vnseemely thing offer itself to our thought , or tongue , or if motions of anger rise in vs , or of any other vice ; let vs call to mind how greate the honour is which our Saviour doth vs , that that thought may quell all vnreasonable motiōs . Let vs consider that we receive him whome the Angels adore sitting at the right hand of his Father . And this know yee , that as they be blessed , who doe stand carefully prepared expecting their Lord , and are highly rewarded by him ; so the negligent ●ervant knowing his masters will and worth , and not regarding it , will be dealt with accordingly , O my Lord , my God prevent thy ●ervant with the sweetnes of thy blessing that I may come worthily and devoutly to this magnificent Sacrament : stirre vp my hart towards thee . &c. II. His patience towards vs is no lesse then his magnificēce ; both infinite , expecting vs frō day to day , ād year● to yeare , to see whether we will bring forth fruite according to the care which he hath of vs , visiting vs so often . O that we did consider rightly how greate he is , who vouchsafeth thus to looke vpon vs. O truly ardent , and lively Faith of them , who truly know their Lord , in the breaking of bread ! whose hart doth so greately burne in them by Iesus his walking with them . Farre from me is such affection , and feeling devotion , so greate love and fervour . Be mercyfull to me sweete Iesus and looke vpon me with those compassionate eyes with which thou didst behold the crooked woman after eighteen yeares infirmi●ie , and lift vp my head and eyes that I may behold thy povver , thy goodnes , thy mercyes , and thy blessed self , in this most blessed Sacrament . Loose this bond of my dullnes , that I may say with old Simeon . Now thou doest dismisse thy servant , o Lord , according to thy word , in peace , because my eyes have seen thy salvation . III. The master of the Synagog reprehended the woman for coming to be cured vpon the Sabboth : The Pharisees came to our Saviour wishing him to depart ; but seeing he is so stupendiously willing to have me even vnder his wing what can I doe better , then correspond with h●● willingnes ? or where can I be better then with him ? ● my soule let not any mans speech , or opposition ; let not the consideration of thy owne vnworthynes keepe thee from accepting this loving offer , but as from the face of a serpent ▪ fly synne and repayr to this thy protectour , thy nource , thy all things say with old Zacharie : Blessed be our Lord God of Israel , because he hath visited , and wrought the redemption of his people . &c. The parables of the lost sheepe , And the groate . I. ANd then approched Publi●ans and synners to heare him : and the Pharisees and Scribes murmured , saying . This man receiueth synners , and eateth with them . Here againe our Saviours goodnes , and mans pervernes appeareth ; He giving intertainment to all that are willing to give care vnto him ; they out of their pride reiecting those whome they thought not to be compared to them : for thinking themselves holy and learned in the law , they dispised those whome they thought to be wicked , as not worthy of their companie , and condemned our Saviour as not doing well in admitting thē into his , or resorting to them : not reflecting vpon the intent for which our Saviour did it , not suspending their iudgment till they should see the good effect of it . By the proceedings of both we may see , that true iustice hath compassion , where false iustice is moved with indignation and because the Pharisees vvere so sick that they did not feele their owne disease , to the ēd they might come to know thēselves , our Saviour , like a good Physitian , doth apply an easy remedy to them by the parables following . II. What man of you having an hundred sheepe , if he have lost one of them , doth he not leave the ninety nine in the desert and go after that which is lost , vntill he find it ? And when he hath found it , layeth it vpon his shoulders , rejoycing ; and coming home , calleth togeather his frends and neighbours , saying , to them ? rejoyce with me , because I have found my sheepe that was lost : I say to you , that even so there shall be joy in heaven vpon one synner , that doth penance , then vpon ninety nine just that need not penance . Our Saviour is a rich sheepeheard , among whose sheepe all mankind is but the hundred part . He left the ninety nine , the nine quires of Angels , and came into our desert , seeking vs ; and tooke vs vpon his shoulders , when he tooke his crosse ; and is ioy full at the conversion of any one of vs. He compares it to the ioy which men find in recovering their losses , but as the losse of one mans soule is incomparably greater then the losse of a thousand and thousand sheepe , so his ioy for the recoverie of one of vs is with out comparison . Who would not willingly returne vnto him to give him this ioy ? III. Or what woman having ten groates , if she loose one groate , doth she not light a candle , and sweepe the house , and seeke diligētly till she finds ? and when she hath found it , calleth together her frends and neigbours saying , reioy●e with me becavse I have found the groate which I had lost . So I say to you , there shall be ioy before the angels of God , vpon one synner that doth penāce . The effect of this parable is the same with the former ; but moreover puteth vs in mind how much we must endeavour to recover ourselves or another , begging light of Allmightie God , and bestiring ourselves in the search of our falts , and causes of them . Also that as a peece of money hath the stampe of the Prince whose coyne it is , so vpon man the image of God is printed : in consideration wherof we ought to use all diligence that it be not lost , and so soyled , and bemired : or when it is lost , that it be found out againe and brought to its former lustre . Christ also as S. Chrysologus discourseth , is the full expression of the deitie ; the price of our redemption ; he was foretold and figured in the old law , and yet hidden ; the Synagog of ehe Ievves had him , and through their obstinate darknes they did not see him ; we following the candle which our mother the Church holdeth forth vnto vs , ād walking in the light of our Saviours coutenance , shall find the groate , which is our Saviour , and reioyce with him in the cō panie of his Angels . Amen . In fi●e we must be towards our Saviour as sheepe , obedient , tractable , fearefull , and wary of the wolfe , having recourse to him for help and assistance : towards others meeke and harmelesse , mo●e ready to suffer , then to contend ; ād esteeme of our soules as our chiefest substance , which once lost or impayred , as it cost our Saviour infinite paynes and labour , so must we spare no labour to conserve , or recover it . The prodigall Child . I. Acertayne man had two sonnes ; and the yonger of them sayed to his Father ; Father , give me the portion of substance which belongeth to me ; and he devided out the substance . And not many dayes after , the yonger Sonne gathering all things together , went from home , into a farre country , and there he wasted his substance living riotously . But after he had spent all , there fell a sore famin in the coun●rey , and he Began to need : And he went , and cleaved to one of the cittizens of the countrey , and he sent him to his farme to feed swine , ād he would fayne have filled his belly with the huskes , and no body gave vnto him ▪ In our paternall house of God , so long as we be dutifull , we have three fountaines of wealth and delight all●ayes open to vs , so that nothing can be wanting towards our happines . These are expressed in the words with which the loving father did indeavour to appease the elder brother complayning of his debauched brothers intertaynement at his ret●rne . Sonne thou art allwayes with me , and all my things are thyne ; for what greater prefermēt then to be sonnes of God ? What greater pleasure then to be allwayes with him ? VVhat greater wealth then to have all that God hath to vse it according to reason ? VVhat doth most commonly put vs by this felicitie ? A great● conceite of ourselves and of our abilitie to governe ourselves , and an itching desire of disordered libertie : give me the portion of substance : He that had all , confines himself to a portion : O blindnes ! But give it me , who now have yeares , and wit enough ; why should I be allwayes kept vnder ? It belongeth to me to order myself , and that which is myne : The eye of my Father is now a troble to me , who see well enough what is to be done . I vvill go see the world , and travell into farre countreyes , vvhere I may enioy the portion of my substance : for what auayleth it me to say that all things are mine , if I cannot vse them but as another will ? youth , and age have different wayes . And thus not thinking any thing good , or safe , which was not at his owne dispose , not many dayes after gathering all things together , he went from home into a farre countrey . Farre indeed he goeth who indeavours to fly from God , and from all rationall courses : but what found he ? Famin , want , slaverie , beastly life , vnsatiable desires . II. And returning to himself , he sayed how many of my fathers hirelings have abundance of bread , and I here perish with famin ? I will rise , and go to my Father , and say to him ; Father , y have synned against heaven , and before thee : I am not now worthy to be called thy sonne ; make me as one of thy hirelings : and rising vp he came to his Father . A happy returne , whē leaving of gazing vpon other folks actions , by which most commonly we take no good , we looke home vpon ourselves ; he saw by it that he lay wallowing in beastly pleasures , feeding and delighting the hogs , that is , the d●vells , but himself voyde of contentmēt ; all worldly things being but husks , and of no solide substance or ●ut timent : therfore he sayth , he will rise frō that dirty kind of life , ād frō want of sustenance and go to his Father , with whome there is abundance of bread for all sorts : and doth not delay his rising and going : knowing that he hath a father to deale with ; who , though I be vnworthy to be received into favour , will vpon repentance have compassion of me ; and , if not restore me to my former state , which I deserve not , yet will give me sufficient to mayntaine me e●erlastingly . Father I have synned against heaven : This is the chief thing to be considered in our offenses , that they are against God , against that infinite power and goodnes to whome all subiection is due , and all respect : Then we must consider him as our Father , our benefactour ; him by whome we receive our life ād meās ; by whome weare protected ād cōserved : all which deserved , in way of gratitude quite other co●rses thē we have takēe . Againe that we have offended be●ore him , in his sight , vnder his all seeing eye , ād have not cōsidered it ; ād it is I who have done this ; I who am but a worme of the earth . not able to move hand or foote without him ; and yet have vsed his owne creatures against him , and the strength and abilitie which I had from him , I have turned to offend him . I am not worthy of any thing , but of punishment , but thy mercyes are greate , to which I betake myself vpon my knees as to my Father . The Prodigall Child . II. PART . I. ANd when he was yet farre of ; his father saw him , and was moved with pitty , and running to him , fell vpon his neck and kissed him . And his Sonne sayed to him : Father , I have synned against heaven , and before thee ; I am not now worthy to be called thy Sonne . This is the mercyfull proceeding of God towards vs ; he casts his compassiona●e eye vpon vs though we be yet farre of from him ; and runneth towards vs , with more sp●●d then we towards him ; and condescendeth much to our infirmitie ; stooping to vs , while we are not able to rayse ourselves so hig● as he deserveth ; and affoordeth us the loving kisse of peace ; how ever we deserve rather to be punished . He doth not say whence comest thou ? wherewert thou ! Where is thy substance thou caryedst away ? Wherfore didst thou change so much glorie with so much basenes ? Thes● things he leaves to our consideration ; but he is all love and mercy . II. And the Father sayed to his servants ; quickly bring forth the first stole , and doe it on him , and put a ring vpon his hand , and sh●es on his feete : and bring the fatned calfe , and kill it : and let vs eate , and make merry , because this my Sonne was dead , and is revived , was lost , and is found . And they began to make merry . The loving Father would have him clothed , before he should come in sight ; therfore he sayth , quickly : and it expresseth a greate deale of willingn●s which is in God to see vs not only out of our nastie rags of synne , but clothed with those vertues which are most pleasing to him : therfore not content to put on him the first stool● , that is , the garment which he formerly vsed , he calleth for a ring to his hand , to beautify his workes , and shooes to his feete , to strengthen his affections against the allurements of the world . Yet the first stools mentioned must put vs in mind : that all the time spent farre from God is lost : and returning we must begin where we left : and happy we , if we be not cast farther back then we were when we parted . In a mysticall sence , The father ranne to vs in his sonne when in him he descended from heaven , my Father ( sayth he ) who sent me is with me . He fell vpon his neck when in Christ , the whole divinitie rested vpon our flesh ; and he kissed him , when mercy and truth have met , justice and peace have kissed each other He also is the fa●ned calfe killed for our entertaynment : to the end we might not only have sufficient to sustaine vs , but abundance , and of the best to delight vs much more in the service of God , then in our former course . III. But the elder sonne was in the field , and when he came and drew nigh to the house , he heard musick , and dauncing , and he called one of the servants , and asked what all that should be : And he sayed to him ; thy brother is come , and thy Father hath killed the fatned calfe , because he hath received him safe ; and he was angrie , and would not go in . His father therfore going forth , began to desire him . But he answering , sayed to his father : Behold so many yeares doe I serve thee , and I never transgressed thy commandment , and thou didst never give me a Kid to make merry with my frends . But after that this thy sonne , that hath devoured his substance with whores , is come , thou hast killed for him the fatned calfe . But he sayed to him , sonne , thou art allwayes with me , and all my things are thyne : but is behoved vs to make merry , and be glad , because this thy brother was dead , and is revived ; was lost , and is fo●nd . This expresseth how consider that we should doe by others , as we would have done to ourselves : secondly how much we value the service which we doe , as if God were beholding to vs for it . Thirdly how blind we are in not discovering our owne falts . I never transgressed ; as if to envie anothers good were not to transgresse : it was not thy strength , but thy fathers grace which was cause of it . See on the other side the goodnes of God , who goeth forth , and desireth , even the Stubborne Sonne ; and learne that to synne against him , is to kill thy owne soule , which is much more to be abhorred then the losse of our life . The vnfaithfull Bayly . I. HE sayed also to his disciples ; There was a rich man that had a Bayly , and he was ill reported of onto him , as he that had wasted his goods . And he called him , and sayed to him , what heare I this of thee ? Give account of thy Baylyship , for now thou canst no more be bayly . Our Saviour Christ as God is the only powerfull King of Kings , and Lord of Lords , rich in all things , and chiefly in his mercyes , to whome we must give account of every thing : for we are ●ords neither of life nor lim not thought , nor deed , but accountable for all : neither can any thing escape his knowledge ; Though here , that which he certaynly knoweth , he reckoneth as heard by report ; because he is not rash or hasty in condemning ; and will give vs leasure to repēt , while the cause is , as it were , depēding before him . He asketh an account that we may aske pardon ; ād happy we , if by remorse of conscience he aske it here , before the time of satisfaction be expired . II. And the Bayly sayed within himself : what shall I doe , because my Lord taketh from me the Baylyship . Dig I am not able , to begge : am ashamed . I know what I shall doe , that when I shall be removed from my Baylyship , they may receive me into their houses . A man allwayes desires to doe well when death comes ▪ and bereaves him of the time of doing good . This question he should have asked himself before ; what shall I doe seeing every houre and every minute my Baylyship is vpon remouing from me ? Be I never soe rich to the world , and abound in all things for this moment of time ; I am most miserable , if for all eternitie I shall be a begger by it : If I be not here able to worke , how shall I there be able to suffer the punishments of the slouthfull ? If I be here ashamed to confesse and begge pardon , what shame shall I vndergo there , where there is no pardon ? It is not vnknowne to vs what we ought to doe , that after this life we may be saved ; God grant we may take warning , and be wise in time , that we be not removed before we have adiusted our accounts , and be ready to give in our reckoning . III. Therfore calling together every one of his Lords debtors , he sayed to the first , How much doest thou owe to my Lord ? He sayeth , an hundred pipes of oyle , and he sayed to him , take thy bill , and sit downe , quickly write fiftie : and to another , how much doest thou owe ? He sayed an hundred quarters of wheate ; he sayed , take thy bill , and write fourescore . And the Lord praysed the Bayly of iniquitie , because he had done wisely : for the Children of this world are wiser then the Children of light in their generation . And I say unto you , make unto you frends of the Mammon of iniquitie , that when you fayle , they may receive you into the eternrll Tabernacles . The Bayly of iniquitie is here praysed , not because he did iust things , but because according to the practise of worldlings he shewed himself witty , and at his masters cost made his owne benefit . How much more ( sayth S. Hierome ) will Christ our Saviour , who cannot be indamaged , and is inclined to pitty and compassion , commend his followers , if they be pittyfull , and compassionate towards their brethren , and liberall in relieving or pardoning them ? therfore also he doth not say absolutely that the children of the world are wiser then the Children of light , but in their generation , that is , in the affayres which passe through their hāds ; and as they by their moneyes ( most commonly vnjustly , or intemperately taked vp ) doe worke out a subsistance to themselves ; so must we by contemning the pels of this life , or disposing of it to righteous uses , make frends in heaven , where we may be eternally welcome . The Rich Glutton . I. THere was a certayne rich man , and he clothed in purple , and silk , amd fared every day magnifically ; and there was a certaine begger , called Lazarus , that lay at his gate , full of sores , desiring to be filled with the crums that fell from the rich mans table , and no body gave him , but the dogs also came and licked his sores . Riches we see in the prodigall Child bred riotousnes ; in the Baylie deceite , and vnfaythfulnes ; here gluttonie , and vnmercyfull contempt of the poore and needy : all three making our Saviours words good ; It is hard for a rich man to enter into the Kingdome of heaven . The Begger lay without doores , but not without a Master ; naked of cloths , but not of Faith ; exposed to the dogs , and fellow to the Angels : who tasted not of the rich mans crums , but received the bread of heaven , refreshing his soule . Marke the diversitie ; the rich-man poore and miserable amidst all his wealth , and health ; the begger rich and happy in his povertie and diseases . For it came to passe that the begger died , and was caryed by the Angels into Abrahams bosome : and the rich man died , and he was buryed in hell . II. And lifting vp his eyes , when he was in torments , he saw Abraham a farre of , and Lazarus in his bosome , and crying , he sayed , father Abraham , have mercy on me , and send Lazarus , that he may dip the tip of his finger in water , to coole my tongue , because I am tormented in this flame . And Abraham sayed to him ; Sonne , remember that thou didst receive good things in thy life time , and Lazarus Likewise evill ; but now he is comforted , and thou tormented : and be●ides all this , betwixt vs and you there is a greate gulfe ( or Chaos ) fixed , that they who will passe from hence to you may not , neither come from thence hither . When he was in Prosperitie he scarce ever lifted vp his eyes to acknowledge from whom he received that plenty , and to thank him ; now he lifted them vp to his confusion , and greater affliction ; he saw Abraham , but a farre of , he having lived farre from following his beleefe and obedience ; and Lazarus now at rest , while himself was tormented , and wanted that help which he had dedenyed the poore when thy begged . He beggs a drop who denyed a crum ; and finds the heate of his tongue intolerable , who could not in life time abide the least want of refreshment . In the things wherin a man hath synned , in those he shal be more grievously punished ; There the sloathfull . &c. III. And he sayed : Then father , I beseech thee that thou wouldest send him to my fathers house ; for I have five brethren , to testifie to them least they also come into this place of torment . And Abraham sayed to him ; They have Moyses , and the Prophets let them heare them . But he sayed , no , Father Abraham , but if some man shall go from the dead to them , they will doe pennance ; and he sayed to him . If they heare not Moyses and the Poophets , neither if one shall rise againe from the dead will they beleeve . This might be seene in the person of our Saviour himself : for the Jewes neither beleeved the Prophets testifying him to be the Messias ; nor Lazarus whome he had raysed from death : nor himself raising himself , after he had so publickly suffeted death by them . Neither is the testimony of one rising from the dead ▪ so assured a witnes , as is the holy Scripture , laying downe before vs that which we beleeve by it . An extraordinarie miracle may move admiration , but the ordinarie means by which God doth vse to instruct vs is more solide , and the constantly knocking at the doore of our hart a greater mercy towards vs : if we give not eare , and doe not open vnto him , it is a hazard whe●he● an extraordinary accident happening will have force enough to breake through those obstructions , which are so setled in our thoughts and behaviour . The rich man fared every day magnifically ; it is not sayed how long he lived so ; but dying he was buryed eternally in hell , and could have no help : This one consideration is motive enough to take heed . Very quickly will there be an end of thee , see how thou behavest thyself : to day a man is , and to morrow he appeareth not . In all things have regard to the end , and how thou wilt stand before the severe Judge . The Pharisee and the Publican . I. ANd he sayed also to certaine that trusted in themselves as just , and despised others , this parable Two men went vp into the temple to pray ; the one a Pharise , the other a Publican . The Pharisee standing prayed thus , by himself , God , I give thee thanks that I am not as the rest of men , extortioners , vniust , advlterers , as also this Publican : I fast twice in the weeke ; I give tithes of all that I possesse ; It was not amisse neither to give God thanks that he was not as other men , vniust , &c. Or to fast , and give the ●enths of his possessions ; but our Saviour insinuateth that this was sayed with a secret pride , as thinking he deserved to be so protected ; or that God was as it were beholding to him for his good deeds ; contemning also others , whom he thought not so vpright as himself . He might have better sayed ( sayth S. Augustine ) I am not as many men ; what is , as the rest of men , but all besides himself ? I am just , the rest are synners . Scan his words , and see what he asked of God : Nothing : he went vp to pray ; He asked God nothing : he fell to prayse himself , and moreover to insult over him that Prayed . Art thou so full that thou needest nothing ? Is not this life a place of temptation ? II. And the Publican standing a farre of , would not so much as lift vp his eyes towards heaven , but knocked his breast , saying ; God be mercyfull to me a synner . The Publican stood a farre of , but God was not farre from him : his gilty conscience made him not dare presume to approch ; his pietie gave him accesse . God is high , and looketh vpon the humble ; but vpon such high people as the Pharisee he looketh a farre of : the Publican did not only stand aloofe , but would not so much as lift vp his eyes towards heaven ; he thought himself vnworthy to behold , or to be looked on , Heaven had been a long time out of his thoughts : he held it too soone to take the boldnes to looke vp to it , however he desired it : He did reverence it more by humbly looking downe , then by lifting his eyes towards it . And he knocked his breast , doing penance for his synns , and confessing them ▪ and asking of pardon : what wonder is it , if vpon acknowledgment he obtayned remission . O God be mercy full to me a sinner . III. I say vnto you , This man went downe into his house justified more then he , because every one that exalteth himself shall be humbled , and he who humbleth himself shall be exalted . This is a document , not to judge others easily , according to our Saviours rule , Iudge not according to the face , or outward appearance , but iudge iust iudgment , vvhich is easyet to doe of ourselves , then of others ; for what doe we know of anothers inward disposition ? Yea even of ourselves A man knoweth not whether he deserve love or hatred . Secondly , It is a general rule , that humilitie is the only secure way to heaven . Every one that exalteth himself shall be humbled , And even in ordinarie things , a body may observe , that after pride comes some fall or disgrace . And seeing our Saviour , the eternall wisedome of God , choose this way to be exalted , not so much in regard to himself , as for our example and instruction , it were a kind of madnes to seeke to be greate in any other vvay , or in any other thing then in humilitie . It is a greate and rare vertue to doe greate things , and not to esteeme thy self greate : that the sanctitie which is manifest to all should be hidden from thyself : to appeare admirable , and to reckon thy self contemptible : This I take to be the most admirable vertue of all the rest . He must needs be a faithfull servant who suffereth nothing to stick to his fingers of that glorie , vvhich though it proceedeth not from him , yet passeth through his hands shall I speake to my Lord , seeing I am dust and askes ? If I esteeme myself better , behold thou standest against me . &c. The twelfth Application to the most Blessed Sacrament . I. THe lost sheepe sought so carefully , the prodigall Child intertayned so lovingly , the humble Publican iustified so mercyfully , give vs occasion to glorifie our B. Saviour ; who in the most B. Sacrament , laying aside his infinite glorie , and leaving it with the quires of Angels , comes into our desert here below , dayly to seeke vs , and moved with compassion , comes running towards vs , and kisseth vs : Quickly put on the best stole thou canst , and a ring on thy singer , in testimony that eternally thou wilt be his : He feasteth thee with the most costly , and most sumptuous banket that can be imagined ; his owne most pretious body and blood , his divinitie , and humanitie , his merits , and example , and spared not his owne life , and labour to provide it for thee . O that we could heare the Musick vvhich the Angels make at this feast , and behold their dauncing , or their reverend behaviour ! For that at which the Angels tremble and dare not freely behold , in regard of the splendour which darts forth of it , on that we feed , to that we are vnited , and made one body , and one flesh with Christ , let vs make at least what musick we can ; combining divers acts of vertue to intertayne him ; say with the Publican , and with his humble comportment ; O God be mercyfull to me a synner : say with the prodigall child ; I am not worthy : say with the Psalmist I have sworne and resolved to keepe the judgments of thy justice : Say with holy Church : O sacrum convivium in quo Christus sumitur . II. The elder Brother to the prodigall hearing of the feast , would not go in , till his Father came out , and desired him . The Fathers desire must prevayle with vs more then the example of the elder brother ; and incourage vs , not easyly to abstaine from this banket . If we desire eternall life , let vs willingly runne to receive this blessing : and beware that the enimie , to hinder vs , lay not before vs , as a snare , some hurtfull scrupulositie . It is written , sayth he , that he that vnwortyhly eareth of this bread , eateth judgmēt to himself : and I trying myself , find myself vnworthy . When therfore shalt thou be worthy ? When wilt thou present thyself to thy Saviour ( For if by synning thou be vnworthy ; and doest not leave to synne ( for according to the Psalmist , who vnderstands his transgressions ? Thou wilt be wholy deprived of this life-giving Sanctisication . Wherfore I beseech the intertayne better thoughts ; live vertuously and holily , and partake of this blessing , which ( beleeve me ) is a remedie not only against death , but against all diseases . For Christ our Saviour remayning in vs doth asswage the raging law of Concupiscence , strengtheneth devotion , quayleth the inordinate motions of our minde . III. Lazarus , though never so full of sores , lying at this rich mans gate , will not be refused the croms that fall from this table , begging them with true feeling of his povertie and want , and true desire of being relieved : what are these croms ? The promise of neverdying . He that eateth this bread shall not dye , but live for ever . The hope of eternitie ; The remayning in Christ and Christ in him ; a more intimate participation of his merits ; a more constant separation from the wicked world , and a glorious resurrection . What is the bosome of Abrahā to the rest which we may finde in our Saviour , when we have him in out bosome ? Would to God by thy presence thou would dest wholy inflame me , and change me into thyself , that I may be one spirit with thee . Our Saviour perswads perfection . I. ANd behold one came , and sayed to him ; Good master , what good shall I doe , that I may have life everlasting ? who sayth to him , what askest thou me of good ▪ One is good , God : but if thou wilt enter into life , keepe the commandments . He sayed to him ; which ? And Iesus sayed : thou shalt not murder ; thou shalt not commit Adulterey ; thou shalt not steale ; &c. The youngman sayeth to him , all these have I kept from my youth ; what is yet wanting vnto me ? First he did not reflect that perseverance was yet wanting , which no body can promise himself ; but must be continually indea●ouring to it , and praying for it , as a gift above all gifts . Secondly , he did not perhaps sufficiently reflect from whome he had received so much grace as to have kept all the commandments , from his youth , nor did esteeme of that benefit as he ought . Thirdly in our Saviours answer , that only God is good ; we may find , both the humilitie of our Saviour , referring all the goodnes , which was remarkable in him to his heavenly Father , without staying his thougs in himself , though he were equally good . An instruction for ourselves , that all good comes from God , all vertue , all observance ; all possibilitie of entring vnto life . Adore him , and extoll his goodnes ▪ and begge of him , so much participation of it as he shall please to communicate to thee . II. I●sus sayed to him ; If thou wilt be perfect , go , sell the things which thou hast , and give to the poor , and thou shal● have treasure in heaven ; and come , follow me , and when the yongman heard this word , he went away sad , for he had many possessions . Perfection consisteth in that coniunction with God which we may attayne vnto in this life , that is , in Charitie , and the love of God ; to which perfection all are bound in some degree , so that at least , they never preferre my thing in thought , word , or deed , before the love of God , and observance of his commandments ; and to this perfection it seemes this yong man conceived that he had arrived . But our Saviour shewed him that there was a higher degree , or a more advantagious way to increase perfection , and the love of God , then he had hitherto thought on . If thou wilt be perfect , go , sell all , &c. Greate things ( sayth S. Hierome ) are allwayes left to the will , and free choyce of the hearers : they are not commāded , but counselled . The yong man , when he asked what good shall I doe ? Did desire eternall life ; God was desirous to give it him in perfection , but he found his hands full ; God was ready to give , and found not where to place his gift , Go , and sell , and give to the poore : place those things in heaven , which here on earth doe hinder thee : of what art thou affraid ? Thou shalt not leese them : they will be reserved for thee in heaven : Thou art affraid to leese thy money , and doest thou not feare least thyself perish ? III. And Iesus sayed to his disciples ; Amen , I say to you , that a rich man shall hardly enter into the Kingdome of heaven ▪ It is easyer for a Camell ( or a cable rope ) to passe through the eye of a needle , then for a rich man to enter into the Kingdome of heaven . And when they heard this , the disciples marvelled very much saying , who thē cā be saved ? And Iesus sayed to thē , with mē this is impossible , but with God all things are possible : This saying of truth itself is much be to weighed ; he doth not say a rich man shall not enter , though he retaynes his riches ; but he sayth he shall hardly enter : and in the other Evangelists he expresseth it by way of admiration , How hardly shall they enter who have mony ? Esteeming it a miraculous thing , and above the course of ordinarie grace , without extraordinarie helps . To which purpose , S. Ambrose sayth , whosoever is puffed vp with honour , inlarged by his treasures of gold , like a beast loden and hampered , will not be able to passe through the narrow way of the Kingdome of heaven . Yet the advise which S. Augustin gives is greately to be taken heed to : that whoever can glorie of povertie must beware of pride , least the humble rich men go before them ; and beware of floth ; and want of devotion , least the devout rich men be perferred ; and take heed of intemperance , least the sober go beyond them : what avayleth povertie , if thou follow not Christ. The reward of loving all to follow Christ : I. THen Peeter answering sayed to him . Behold we have left all things , and followed thee ; what therfore shall we have ? And Iesus sayed to them , Amen I say to you , that you who have followed me , in the regeneration , when the Sonne of man shall sit in the seate of his majestie , you also shall sit vpon twelve seates , iudging the twelue tribes of Israel . S. Peeter representing to our Saviour that he , and the rest of the Apostles had done that hard thing , of which the rich yong man was afraide , and sad when it was moved to him , our Saviour did not check him , nor say : thou hast forgotten thy povertie ; what is that which thou hast left , in comparison of the whole world , which vpon my promise thou art to receive ? He leaveth much , who leaves not only what he hath but whatever he might desire to have : for what poore snake doth not swell with the hope which he hath in this world ? Who is there that doth not dayly desire to increase that which he hath ? This desire , this greedines is here taken away . S. Peeter did also well observe that it was not enough to leave all vnlesse he followed our Saviours vertues and doctrine , neither can he indeed be truly sayed to leave all , who retaynes so much of sense , and self-love , as to draw back from the perfect performance of whatever vertue he is inspired vnto ; for though he leaveth all which he had without , he leaveth not that which is with in himself , and which is of more importance and more deare into vs , then whatever , we have without vs. II. The answer of our Saviour doth import , that for our leaving all we must not looke for reward in this world but take thankfully whatever doth happen , ād reserve our hopes to the regeneration , that is , to the next world , when rising glorious we shall be regenerated into immortalitie ; here we must looke for labour ▪ there for reward ; and however , though it were reward enough to follow our saviour , and to receive so much grace as perfectly to love him ; yet he promiseth , for the honour , which we might 〈◊〉 in this world by our wealth and possessions , much ●ore honour in the world to come ; and so much as to 〈◊〉 seated by him ; not as people who are to give account of their actions , and how they have imployed the goods , which were lent them but as iudges of others actions and pioceedings : VVhat can be more glorious ? ( sayth S. Bernard ) let the sonnes of Pride now iudge ▪ and censure at their pleasure ; let them sit with their kings ; that king , who choose to himself , the northen quarter ; let them be exalted as the cedars of Libanus ▪ we shall passe to out throne , when they shall not be regarded . III. And every one that hath left house , or brethren , or sisters , or Father , or Mother , or wife , or Children , or lands for my name-sake , shall receive an hundred fold , and shall possesse life everlasting Here be promiseth not only a reward in the other life , but also in this life , as it is expressely in S. Luke ; which temporall reward , though it be not to be looked for , yet our Saviour out of his superabundant liberalitie , promiseth it , and performeth it partly by the inward content , and quiet , which those find , who have left all for him ; and by the facilitie with which they performe the actes of vertue ; which deservedly is valved above an hundred fold of temporales : partly also he performeth his promise by providing , so as seldome , or never they want any thing , who left all for him ; but have within themselves all the comfort of assistance , which either father , or mother , or brother or sister , or frend , or land could have affoorded them in the world . And in the meane time , from whence-soever this hundred fold doth arise , so it be an hundred fold ▪ so it be worth an hundred , so it please , comfort , delight , and be to be beloved an hundred times more then other things , what madnes is it , that men are so slow in leaving a single thing for an hundred fold where is the covetous ? what is become of the ambitious VVhere are those who trafficke in this world ? Doth not he in vayne doe evill who might more advantagiously and more plesantly serve God then serve the world ? Workemen hired into the Vineyard . I. THe Kingdome of heaven is like a house holder , who 〈◊〉 forth early in the morning to hire workemen into his v●●neyard , and having covenanted with the workemen for penny a day , be sent them into his vineyard .. And going forth about the third houre , he saw others standing in the market pla●● idle , and he sayed to them , go you also into the vineyard , and 〈◊〉 what shall be iust , I will give you . And againe he wēt forth about the sixt , ād the ninth houre , and did likewise . And about the eleventh houre he wēt forth , and found others stāding , and he sayth to them , what stand you here all the day idle ? They say to him , because no body hath hired vs : He sayth to them , go you also into the vineyard . The vineyard is the Church , and every on s soule ; the market place , is the world , the workemen the Apostles , ād Apostolicall mē , ād every one is workemā to his owne vineyard : wages is promised to the first , the second , and third ; to the last nothing is promised , but yet if then they do their worke , God will not be behind hand with them . For any man to say he is not hired , is an excuse of the idle . God is the greate householder , who frō the beginning of the world to the ēd therof ; doth not cease , to hire vs to doe his worke , which is ours also , for ours is the benefit , if we performe it , though however his is the glorie of it . VVe have reason to acknowledge his goodnes , who in all ages doth admonish vs of our dutie , and is not fayling to send helps to instruct vs , and to set the worke forward ; and seeketh our good to the last period of our dayes . II. When the evening was come , the Lord of the vineyard sayd to his Baylie ; call the workemen , and pay them their hire , beginning from the last to the first . Therfore when they were come who came about the eleventh houre , they received every one a penny . But when the first also came , they thought that they should receive more , and they also received every one a penny : and receiving it , they murmured against the goodman of the house , saying The last have continued one houre , and thou hast made them equall to vs , who have borne the burden of the day , and the heates . This largesse seemed to these men iniust ; but what answer did they receive ; VVhat instruction was given them ? The iustice of this distribution was not revealed to them , neither were they admitted to view the hidden secret ; but to the end that they should refrayne from scanning Gods iudgements , the goodnes of the mercy-full householder , and the power of him that ordayneth all things , according to his will , was layed before them , as if that of the Apostle had been sayed vnto them ; Who art thou that thou doest answer God. III. He answering , sayed to one of them ; frend , I doe thee no wrong ; didst not thou covenant with me for a penny ? Take that is thyne , and go : I will also give to this last even as to thee : Or is it not lawfull for me to doe what I will ? Or is thy eye naught because I am good ? So shall the last be first , ād the first last . for many be called , but few elect . The penny promised to all is life everlasting , which is cōmon to all that shall be saved : yet in the same life there be degrees of glorie , as betwixt starre and starre in the firmament . If therfore we be admitted to life everlasting , vve can have no wrong , it being above any thing we can deserve ; and they who came later may have equaled the longer time of the former by their fervour , and surpassed it : we are not good iudges in our owne case , it must be left to him who cannot be vniust : Our eye cannot arrive to comprehend , neither what in goodnes , nor what in justice God may doe . If we will keepe him our frend ; let vs not be over curious , but apply ourselves to our vvorke , and for the rest stand to his mercy , which is infinite . Many are called . Take heed thou differre not to come , because thou art assured to receive thy penny , when ever thou comest : say not to thyself ; He vvill give every one as much , wherfore should I take more paynes ? VVhat he will give , and what he will doe , is locked vp in his owne breast : Come whē thou are called . Equall hire is promised all , but about the houre of working their is greate question . Yong men may say we will come at the elevēth houre ; but no body hath promised thee that thou shalt live till the seventh : see that thou doest not by differring bereave thyself of that which he otherwise vpon his promise would give thee . Few indeed are choosen : but those are of the elect , who not despising their caller , follow him ; ād beleeve him for men beleeve not , but of their owne free choyce . The raysing of Lazarus . I. PART . 1. THere was a certaine sickman , Lazarus , of Bethania , of the towne of Marie , and Martha her sister . His sisters therfore sent , saying , Lord behold ; He whome thou lovest is sick : and Iesus hearing sayed to them : This sicknes is not to death , but for the glorie of God , that the Sonne of God may be glorisied by it . And Iesus loved Martha ād Marie ad Lazarus ; As he heard therfore that he was sick , he taried in the same place 2. dayes . The faithfull are diversly tried ; some by losse of frends , others by losse of goods , and severall other vexations : would to God I could see my flesh infirme and weakened ; that I lived not in flesh , but in the faith of Christ : for greater oftimes ▪ is grace in infirmitie , then in health . Sicknes , and death are no signes of lesse love : but as the sicknes was not to death , because death itself was not to death , but for the glorie of God , so our infirmities are more for the glorie of God , then our weake nature will give vs leave to imagin : and when God delayeth the restoring vs to health , we are so much the more to conforme ourselves , by how much we acknowledge that his wisedome is greater , and his love by taxying nothing the lesse ; I whom I love , doe rebuke and castise : sayth our Saviour in the Apocalips . II. Then he sayth to his disciples , let vs go into Iewrie againe : the disciples say to him : Now the Iewes sought to stone thee , and goest thon thither againe ? Iesus answered , are not their twelve houres of the day ? If a man walke in the day , he stumbleth not , because he seeth the light of the world : but if he walke in the night , he stumbleth , because the light is not in him : See the love of our Saviour : for our good he doth not stick to venture his life , and in structeth his followers , to confide in God , who is the true light of the world , and walking vnder his protection , even that which others may think amisse cannot be to vs amisse ; for to them that love God , all things cooperate to good . God governes the houres of the day , and every thing that happēs in them ; vpon this his providence , having allwayes our eye , we shall not stumble . They who consider not this , as they ought , doe ever walke in darknes and are diversly perplexed , according to the diversitie of accidents , which must needs befall thē in this world , which is all in chāges . III. After this he sayth to them , Lazarus our frend sleepeth , but I go that I may rayse him frō sleepe . His disciples sayed , Lord if he sleepe , he shall be safe : but Iesus spake of his death : thē therfore he sayed playnely to them . Lazarus is dead : And I am glad for your sake , that you may beleeve , because I was not there , but let vs go to him . Thomas sayed to his cōdi●iples ; let vs go also ād die with him first father Adam brought death vpon vs ; Christ our Saviour coming into this world tooke away even the name of death . A blessed sleepe which brings vs rest and quiet ▪ of which the psalmist sayth ; Pretious in the sight of our Lord is the death of his saints . Consider the difference betwixt the iust and vniust : To the vniust death is eternall , because though they rise againe , it is not to life , but to a new and vvorse death : the death of the iust is properly a sleepe ; because they rise refreshed , and to a better life , then before they slept ; thus we shall sleepe , if vve be his frends . Lazarus our frend sleepeth : here by contemplation and love there by cleare vision and imbracings : here vve must not think , that our sleepe is to be continuall ; it is his vvill that vve be raysed from it at convenient times for his glorie in other respects : he comes to rayse vs , vvhen the course of our vocation calls vs to other duties ; the vvhich we must obey readily , and lovingly , knowing that it is the voyce of our beloved that calleth vs. if thus we sleepe we are safe . And if vve be vvholy dead to the world , we have the more reason to be glad , because we shall find that to be true , which vve beleeved ; and that Christ will not forsake vs , being imitatours of his death . Blessed is he that can with harty and effectuall desire say , let vs go and die with him . The raysing of Lazarus . II. PART .. I. IEsus therfore same , and found him now having been foure dayes in the grave . And many of the Iewes were come to Martha and Marie , to confort them , concerning their brother . Martha therfore when she heard , that Iesus was come , went to meet him ; but Marie sat at home . It is a mysticall senee of holy Fathers that Iesus when he came into this world , found mankind , four thousand yeares b●ryed in the stinking grave of synne , and there lying without sense of feeling of that which might concerne the soule , and vvithout motion towards it . Blesse our Saviour , that at last , for the glorie of God , ād to the end vve should more palpably see the necessitie , and vertue of grace , he came himself to rayse vs. S. Augustin more over sayth that ; the first day of our buriall in synne , is vvhen vve first consent ; the second , when by not repenting quickly , we come to have an itching desire to commit it againe , and againe , and take pleasure in it ; the third day ; when we grow into custome ; the forth day , when custome brings vpon vs a kind of necessitie of doing ill , and it seemes vnto vs that vve cannot avoyde it . VVe must watch chiefly towards the beginning of temptations ; for then out enemie is more easyly overcome . VVe may find many that vvill go about to comfort vs , not taking the right way ; but vve must harken out Iesus , and make hast with Martha to meete him ; for in him alone is our redresse . II. Martha sayed to Iesus , Lord if thou hadst been here , my brother had not dyed . But now also I know that what things that shalt aske of God , God will give thee . Iesus sayed to her , Thy Brother shall rise againe . Martha sayth to him , I know he shall rise in the resurrection in the last day ; Iesus sayeth to her : I am the resurrection and life , he that beleeveth in me , though he be dead shall live : and every one that liveth , and beleeveth in me shall not die for ever . Beleevest thou this ? She sayth to him ; yea Lord , I have beleaved that thou art Christ the sonne of God , that art come into the world ? If Iesus be with thee , no enemie can hurt thee . Our chiefe care must be not to loose him yet if we doe chance to loose him , we know that he is mercyfull , and will not the death of a synner , but that he live , by repētāce returning againe vnto him . VVe shall all rise againe in the last day , but in the dayes of this life vve must labour the more that by good works ; we may make sure our vocation , and election . He is the sourse and means to life and resurrection ; every one that beleeveth in him , and liveth accordingly , though he dye in body , shall live happily , here by grace , there by glorie . This vve beleeve , because he himself the sonne of God , hath taught it vs. III. Having sayed these things , she went , and called Marie her syster secretly saying , the master is come , and calleth thee ; she , when she heard , riseth quickly , and cometh to him . The lewes who were with her , when they saw her rise quickly , and go forth , followed her , saying , that she goeth to the grave , to weepe there . Marie when she was come where Iesus was , seeing him fell at his feete , and sayed to him , Lord if thou hadst been here my brother had not dyed . Marke the expressions of love towards our Saviour ; ●he rose quickly and came as sudainly ; she fell at his feete , where first she had received pardon , and loving intertaynment ; she expresseth her beleefe and confidence , that if he had been present he vvould have eased her of that crosse : Yet neither she nor her syster doe require of him , that he vvould rayse their brother to life ; either esteeming it too greate a request , or thinking that it might best as it vvas ; or that if he thought it better , he would have compassion of their very teares without other expression : In fine however it should happen , it was a comfort above all comforts to have him present ; vvhich thou must indeavour to make also thy comfort , and say . what can the whole world affoord me , vvithout Iesus . The raysing of Lazarus . III PART . I. IEsus therfore when he saw her weeping , and the Iew●s , who were come with her , weeping , he groned in spirit , and trobled himself , and sayed , where have you layed him ? They say to him Lord , come and see . And Iesus wept . The Iewes therfore sayed , behold , how he loved him . But certayne of them sayed , could not he that opened the eyes of the blind man , make that this man should not dye . Observe that teares doe move our Saviour to compassion : we shall not want them , if vve seriously consider , where our soules are layed , and are like to be layed by synne . Come often , and see : most men miscary , because they doe not attend to this ; thoughts of the vvorld carry their minds another way , and in the meane time they fall into the lapse and heed it not . How grievous a thing must synne needs be , which caused our Saviour himself to grone and weepe ? And not only to vveepe , but to sweate drops of blood , and yeald a whole floud of it from his sacred syde to vvash vs from it ? And how greate a token is it that he loved vs , seeing he would vndertake so hard a taske for vs ? He could have made that we should not synne at all . But in this vve must submit to his infinite wisedome , who thought it more reason that we should be left to our choyce , that by striving to doe well and overcoming our contrarie inclinations , our reward might be the greater after the victorie . II. Iesus againe groning in himself , sayth : Take away the stone : Martha sayed to him : Lord ▪ now he stinketh , for he is 〈◊〉 of fou●e dayes . Iesus sayed to her : did I not say to thee , that if thou beleeve , thou shalt see the glorie of God. They tooke therfore the stone away The very loathsomnes of our synn● is too too oft a hindrance of our remedie : we are loth to discover them , we are loth others should know how imperfect vve a●e or have been ; Yet the only remedie is to discover them to those who have power to rayse vs : It is to corrupt nature a hard and heavy stone , yet it must be removed , before vve can come to life . If thou accuse thyself , though thou be dead , thou vvilt revive ; he desi●es to see by this , whether thou be indeed dead to synne . Beleeve this . and thou shalt see the glorie of God. III. And Iesus lif●ing vp his eyes , sayed , Father , I give thee thanks that thou hast heard me ; And I did know that thou doest allwayes heare me , but for the people have I sayed it , that they may beleeve that thou hast sent me , when he had sayd this , he cryed out with a lowde voyce , Lazarus come forth , and fortwith he that had been dead came forth , bound feete and hands , with winding bands , and his face was tyed with a napkin . Iesus sayed to them , loose him , and let him go . Synne , whē it is growne into custome binds vs , hand , and foote , and fa●e , that we can neither see our owne heavy case , nor move of ourselves towards any thing that conduceth to our good . God doth thunder out his iudgements with a lowde voyce , to move vs to come forth : He could have bidden those vvho were nigh to take ●he body of Lazarus forth of the grave , but to signifie that we must cooperate to our owne rising from synne , he cryeth out to him to come forth . VVhat doest thou lye in the darkenes of thy conscience , ( sayth S. Ambrose ) and in the filth of thy synne , as in a prison of malefactours ? Come forth : Confesse thy synne , that thou may be iustified . By true confession thou wilt be loosed , and let go , otherwise thou vvilt remaine still bound . Glorifie God that hath bestowed this benefit vpon thee , and bevvare for hereafter . The thirteenth Application to the most Blessed Sacrament . I. IF at any time perfection be to be desired , most of all vvhen vve are to aproch to the most bl●ssed Sacrament ; for so it is written . Be you holy , because I am holy ; and though it be not necessarie , for the perfect receiving of our Saviour in the Sacrament , to sell all that we have , and give to the poore : it is sitting not withstanding , that vve should for some convenient time lay aside all worldly busines ; and retire our thoughts vvholy to the due entertaynment of this Guest , vvho made himself poore for our sake , and here desires a lodging in our breast : The Almes which he most destreth is our hart ; ( though remporall almes be also a good preparation ) vvhich vve must give him , not with sadne● , as the yong man ; nor so much only , as of necessitie vve must give , or els not be his at all , but vve must give it freely and cheerfully : For God loveth a cheerfull giver : such as S. Peter professed himself to be when he sayed ; Behold we have left all , and followed thee , what therfore shall we have ? And what answer can we expect from him , Who is able to make all grace abound in vs , but that if we sow in blessing , in blessing also we shall reape , for he is not closhanded : Be●old his sacred wounds , and how out of them he is ready to distill vpon thee an hundred fold for one : Behold , so shall he be blessed , who seeketh God with his whole hart . II. It is not enough to leave all , we must follow him , that is , imitate his vertues . VVhat be the vertues , which here in this Sacrament he doth practise to the end of the world for our sake ? Humilitie , in laying a side his glorie and coming to vs in this humble and tractable disguise : Secondly , pati●nce , in bearing with many indignities offered by such as receive him , either with little respect or vnworthily . Thirdly , Charitie in affoording himself to all , rich and poore , sick and whole , that he may gaine all . Fourthly , Liberalitie , not contenting himself with what he had done and suffered for vs , while he lived openly vpon earth ; but continually renewing the same sacrifice , and affoording vs the same supercelestiall food of life and fountaine of all graces : Perseverance to the end of the world according to what he sayed before his Ascension . Behold I am with you every day to the end of the world . Sonne patience , and humilitie in adversitie doth please me more then much comfort and devotion in prosperitie . III. O most sweete and most loving Lord , whome now I desire devoutly to receive , thou k●owest my infirmitie , and in how many evills I lye vvallowing Behold whome thou lovest is infirme . And though ( as I hope ) thi● infirmitie is not to death , yet so long as it hangs vpon me I am straightened having a desire to be freed from it as a thing ( to my thinking ) much more better : But I must refere myself to thee , vvho doest best know , what is for thy glorie ; for I remember thou didst say to thy Apostle , My grace sufficeth thee ; for power is prefected in infirmitie , that is , thy power is more illustrious by the infirmitie of our flesh , whilst thou preservest vs that vve may not fall . I can not say to thee , Lord if thou hadst been here , my soule had not dyed : but thou mayest truly , and with shame enough to me , say , sonne , if thou hadst been with me , thou hadst not dyed . For thou art ever present , and ready to refresh me , but I , even when I come to receive thee , where am I ? VVherfore doe I not prepare myself to receive these thy holy mysteries with more care and diligence ? VVherfore doe I so easyly go from thee after receiving , making so little difference betwixt this holy table , and other meates ? Therfore there be among vs many weake , and feeble , and many sleepe . O sweete spous● ! let thy voice sound lowde in my eares , that I may rise from this dulnes , and shake of the bonds which hinder me from walking to thee ; as I ought ; and from beholding thy face , and thy greate love , and goodnes in this most blessed mysterie : rise quickly and fall at his feet● , with the Magdalen , and poure forth teares of love and sorrow , according as his goodnes , and thy backwardnes doe deserve . Christ foretelleth his Passion . I. ANd they were in the way going up to Hierusalem , and Iesus went before the● , and they were astonished , and following were afrayd ; and taking againe the twelve , he began againe to tell them the things that should be fall him . The Apostles were afrayd , because they knew the malice of the Iewes against o●r Saviour ; vpon which account they sayed a little before . Master even now the Iewes did seeke to stone thee , and goest thou againe thither ? They were astonished to see vvith that speed , and alacritie our Saviour notvvithstanding made hast to Hierusalem , vvhere he vvas most maliced : and to add to their astonishment he began to discourse with them of his sufferings : And certainly he that could foretell what vvas to happen to him , could have prevented it , if he would ; but it is an evident signe that he was willing to suffer , seeing he so willingly went to the place , where he knew he was to suffer , and by it he would shew vs , that our way to the heavenly Hierusalem , is by suffering , which we must also in deavour to imbrace with alacritie . II. Behold , we go vp to Hierusalem , and the sonne of man shall be delivered to the chiefe Priests , and to the Scribes ; and they shall condemne him to death , and shall deliver him to the Gentills to be mocked , and scourged , and crucified , and the third day he shall rise againe . He did not content himself with ordinarie sufferings , or vvith a private death ; the creatour of the world vvould die in sight of the world ; that as his patience was singular , so might be his sufferings . He tells them before hand of it , and of his resurrection vvithall , that they might not thinke that those things came vpon him at vnawares , as vpon others , or that by suffering he vvere vtterly destroyed ; but continue their beleefe in him , seeing the prediction and event to agree , and his divine power much more evident by his resurrection after so cruell a death , then by all the former miracles vvhich he had wrought . So in all our distresses , he leaveth vs not vvithout speciall comfort , if we attend to his Words : and in no particular shall we suffer , in vvhich we shall not be particularly rewarded ; if mocked , we shall be honoured ; if scourged , and crucified , vve shall be not only eased of all paine , eternally freed , but shall have particular refreshment , and content proportionable to our sufferings . III. And they vnderstood none of these things , and this word was hid from them , and they vnderstood not the things which were sayed . The Apostles first , beleeved he was God , and could not comprehend how being God , so innocent , and so powerfull , he could come to suffer . Secondly , they had seen by experience that when he vvould , he declined the furie of the Iewes vvith greate facilitie , and hoped he vvould allwayes doe so . Thirdly , Nature shrinking at the very name of suffering , they could not conceive , how he should willingly put himself into their hands , who hated him , and sought his distruction . Fourtly , the love which they bore our Saviour made them the more vnwilling to h●are of his sufferings , and lesse capable to vnderstand the reason of it . But our Saviours thoughts and ours are so different that the evangelicall Prophet sayth of them . As the heavens are exalted abov● the earth , so my wayes are exalted above yours , a●d my thoughts above your thoughts ▪ And we may justly here bewayle o●r miserie , that beleeving as we doe , we are notwithstanding so little capable of vnderstanding the benefit of suffering , and so little pliable to it . Hard to many doth this speech seeme : d●ny thyself , and take vp thy Crosse , and follow Iesus : But it will be much harder to heare that last word . Go from me , you accursed into everlasting fire . They who now doe willingly heare , and follow the word of the crosse will not then feare . The Sōnes of Zebedee demand the first places . THē came to him the Mother of the sōnes of Zebede● adoring ●ad desiring some thing of him : who sayed to her , what wilt thou ? she sayed to him ; say that these my two sonnes , may sit one at thy right hand , and one at thy left hand in thy Kingdome . By this we see , how little the Apostles did relish suffering mentioned immediately before by our Saviour , they dreame of a worldly Kingdome , and desire promotiō in it , esteeming it some thing : wheras it little deserves so much as to be called some thing : but they with their Mother were loth at first to opon their request , fearing the issue , and therfore they spake in generall tearmes , as if our Saviour knew not their thoughts ; ād she adored him , according to the custōe of pretēders S●e did not apprehēde what it might signify to be vpō the left hād of our Saviour , acording to that passage ; he shall set the sheepe at his right hand , and the goats at his left . Rayse thy thoughts to higher pretenses , that thou mayest be sure to be seated at his right hand , and heare , com● ye● blessed . II. Iesus answering sayed ; you know not what you desire ▪ Can you drink the cup that I shall drink of ? Thy say to him , we can : He sayth to them , my cup indeed you shall drink of , but to sit at my right hand and left , is not mine to give ●ou , but to whome it is prepared by my Father . First , they ●new not what they asked , because they asked temporall ●lorie , and our Saviour ever spake of the eternall . Secondly , even of temporall glorie , and preferment they knew not what they asked , because they considered not the dāger , and troble , both to body , and soule , and the vncertaintie , and ficklenes of it , and all that vexation which accompanieth it . VVhen our Saviour put them in mind of the cup which he was to drink , before he entred into his glorie : and consequently every one , who will be of his disciples , the desire which they had of preferment , made thē boldly say ; they could . But how able they were in realitie it soone appeared in his passion , when they with the rest fled , and durst not in a long time appeare for feare of the Iewes , least they should be put to the like sufferings , or affronts ▪ But in fine remayning his disciples they were to suffet , and vpon that account , they might deserve to sit at his right hand , but it was not our Saviours cōmission or intent , to give thē that seate vpon favour , or otherwise , with our deserving it , according to the diuine ordinatio● . III. And the ten hearing it were displeased at the two brethren ; and Iesus calleth them to him , and sayth , you know that the Princes of the Genti●s over rule them , and they who are the greater , exercise power against them , it shall not be so among you , but whoever will be the greater among you , let him be your minister ; and h● that will be first among you shall be your servant . Even as the Sonne of man is not come to be ministred vnto , but to minister , and to give his life a redemp●i●on for many . A powerfull example for all to imitate , and to learne by it to think nothing meane , nothing hard , that is done in the house of God , and to the meanest of his servants , or to whomesoever for his sake . The very domineering spirit of secular commanders were motive enough , to hate it , and not to desire to be in the occasion , least we should be debauched by it : and what slaverie doe people oftimes suffer , vnder them ? Looke vpon soldiers , looke vpon tenāts , looke generally vpon all servāts in the world : what doe not they vndergoe for a bit of bread , or for I know not what hope of fickle preferment , and oftimes misse of it ? The reward of the servāts of God is certaine . The blind man neere Iericho . IT came to passe , when he drew nigh to ●ericho , a certaine blind man sat by the way , begging ; and hearing the multitude passing by , he asked what that should 〈◊〉 And they told him , that Iesus of Nazareth passed by : According to S. Gregorie , they who beleeve not in our Saviour , are the blind mēand with reason they are called so , in regard of the many errours to which they are subiect , and see them not ; and not enioying the light of heaven ▪ no wonder if they continually stumble , and fall most miserably , full of all iniquitie , as the Apostle specifies to the Romans They who beleeve are in the way of salvation ; but if beleeving they doe not pray they forget they are beggers ; and no wonder then if they find not reliefe . Our Saviour passed by vs ( sayth S. Augustine ) when he was borne , when he preached , when he suffered , and dyed for vs. The multitude of good workes and miracles which he did ; the manifold documents and examples which he gave vs must make vs harken after him , both because he is our only redeemer , and the only way by which we must come to eternall life ; and also because in himself he is all goodnes . O that Christ crucified would come into our heart . How soone and how sufficiently should we be instructed ? II. And he cryed saying , Iesus sonne of David , have mer●yon me . And they who went before rebuked him , that he should hold his peace : But be cryed much more , sonne of David , have mercy vpon me . He was not yet so much inlightened , as to beleeve him to be the sonne of God , yet so farre as he knew he honoured him ; more then the proud Pharisees , who would not acknowledge in him any further worth then to be sonne of a carpenter . They who went before our Saviour , and rebuked him , for calling vpon him , signifie our disordered desires , and tumultuous imperfections , and vices which will not follow , nor obey what our Saviour orders , but will themselves be masters , and over-rule vs. But we must cry our the more , and the lowder for mercy and help . They have rounded me ( sayth the Psalmist ) like so many bees to sting me , and have made a myse as the fire among thornes , that my cry should not be heard , but our Lord is my strength , and my salvation , to him I will have the more recourse . III. And Iesus standing ▪ commanded him to be brought vnto him and when he was come neere , he asked him , what wilt thou that I 〈◊〉 to thee ? He sayed , Lord , that I may see , And Iesus sayed vnto him ; doe thou see : Thy faith hath made thee whole . And forthwith , he saw and followed him magnifying God. And a●● the people , as they saw it , gave prayse to God. God is more compassionate then men ; he heareth our prayers , and beareth with our infirmities when they will not ; and in this we must imitate him , and disdaine no man , be he never so poore or wretched . He asked the blind ; what wilt thou that I doe to thee ? VVhē every one might easyly reflect what he would have ; but our Saviour doth shew by this , that though he knowes our necessities and desires , he will have vs manifest them ourselves , and repeate them over againe and againe to him ; ād multiplie our petition , that we may shew , that we know our owne necessities ; for he that ceaseth to pray , ceaseth to esteeme himself needy whervpō our Saviour , by the parable of the iudge , taught vs that it behooveth allwayes to pray , and not to be weary But S. Bernard vpon this passage maketh another reflection , both vpon the mercy of our Lord , vouchsafing to aske what his servant will have him to doe to him ; and vpon the blindnes of the mā , who should have rather answered . Lord fa●re be that from me , say thou rather , what thou wilt have me doe , for so it behooveth me ; so it becometh thee . Zacheus receiveth our Saviour into his house . I. ANd entring in , he walked through Iericho , and behold a man called Zaccheus , Prince of the Public ās ād rich , sought to see Iesus , who he was , and he could not for the multitude , because he was little of stature : and running before he went vp into a sycomore tree ; beca●se he was to passe by it . The same of our Saviours workes , and of the sublimitie of his doctrine spread it self farre and neere ; yet can we not arrive to vnderstand the thousand part of what he was , and is ; we are too li●tle of stature . S. Ihon in the conclusion of his Ghospell sayth , There are many other thinghs also which Iesus did , which if they were written in particular , neither the world it self , I think ; were able to containe the bookes that should be written . No body can easyly see Iesus ( sayth S. Ambrose ) remaining on earth . The sycomore tree ( according to S. Gregorie and S. Bede ) signifies the wisedome of saints , and the crosse of Christ ; which our world esteemes folly ; as to suffer patiently the losse of our goods , and not to looke greedely after them ; not to revenge an iniury , but to be ready to beare such another wrong wh● it comes ; by imbracing this doctrine we come to discover the wisedome of God , as it passeth by in this life , and there is no other way : by imbracing the crosse we come to be aboue the ordinary strayne of people , not encombred with so many secular cares , not kept vnder by so many vices and imperfections ▪ from these we must strive to runne , that we may get ground , before they take hold of vs. The proude multitude , the multitude which glorieth and reioyceth , when it can revenge itself , doth hinder from seeing him , who from the Crosse prayed . Father forgive them because they know not what they doe . II. And when he came to the place , Iesus looking vp , saw him , and sayed to him , Zaccheus , come downe quickly , because this day I must abide in thy house : and making hast , he came downe ; and received him reioycing . That we might see , we were looked vpon ; that we might love , we were first beloved . And yet that is true also which S. Bede sayth ; Iesus saw the man that saw him , and choose him , and loved the man that loved him . For both must go hand in hand , the grace of God preventing vs : and our Correspondence , and cooperation with it . Therfore our Saviour sayth , come donne quickly , because instantly we must close with the grace offered , that we may receive favour vnexpected : Zacheus esteemed it a greate benefit to see our Saviour as he passed , sudainly coming downe he deserved to receive him , not passing , b●t into his house . This day I must abid● in thy house . A blessed day and worthily to be reioyced in . Mane nobiscum Domine . &c. III. And when all saw it , they murmured saying , that he turned in to a man that was a synner . But Zaccheus standing , sayed , to our Lord : Behold , the half of my goods , Lord , I give to the poor● , and if I have dafrauded any man of any thing , I restore fourfold ; Iesus sayed to him , this day salvation is come to this house , because he also is the Sonne of Abraham . For the sonne of man is come to seek● , and to save that which was lost . He condemnes himself as vnworthy of pardon , who accuseth God for turning in to synners . But Zaccheus remaining constant to his desire of seeing our Saviour , and not vndervaluing him by reason of the meane aspect which outwardly he bare , deserved to prove by his owne example that synne is not in riches , but in them who know not how to vse 〈◊〉 riches ; for as they be a hindrance to the wicked , so to the good they are a help to vertue ; Zaccheus was rich , and one of the elect , but it was by giving to the poore , and restoring what was ill gotten , all rich men are covetous . Behold the efficacie of receiving Christ into thy house ; how sudainly is he become a Sonne of Abraham , who was a Child of the divell ? The Sonne of man , our Saviour , comes to seeke vs , and doe we fly him ? God forbid . Marie Magdalen annoints our Saviour in Bethania . I. IEsus six dayes before the Passe over came to Bethania where Lazarus was , that had been dead , whome ●esus had raysed , and they made him a supper there : and Martha ministred , but Lazarus was one of them that sat at table with him Marie therfore tooke a pound of o●n●ment of right spikenard , pretious ▪ and annointed the feete of Iesus , and wiped his fee●e with her hayre , and breaking the ●labaster boxe she poured it vpon his head , and the house was filled with the odour of the oyntment . Marie Magdalen never forgot the benefit , which she had received by her first conversion ; the memorie wherof was lately renewed and redoubled in the raysing of her brother Lazarus from his grave ; therfore as then with teares of repentance , she washed our Saviours feete ; here with pretious ointment of thanksgiving she annoints both feete and head , acknowledging all from the beginning , to the ending to be his gift ; and breaking the boxe she poureth ou● all vpon him , thinking nothing too much , though it seeme to be with losse or paine . The two feete of our Saviour . ( Sayth S. Bernard ) be his mercy , and his judgment . These a soule doth first betake itself vnto , with the oyle of Compunction : Afterwards it riseth to the head with the ointment of devotion , compounded of the memo●ie of his infinite benefits . I● . One therfore of his disciples , Iudas Iscariot , he that was to betray him , sayed , wh●rfore was this waste made ●●hy was not this ointment sold for three hundred pence , and given to the poore ? And he sayed this , not because he cared for the poore , but because he was a theefe , and having the purse , caried the things which were put therin . And now also ( sayth S , Bernard ) when one is noted t● attend to his devotions , there want not those who account it waste and losse of time and talents ; not that they envie sanctitie , but would provide for Charitie . And this among people of good life and vpright intentions . Others there be , who out of malice laugh at those who give themselves to prayer , or to the service of God , and as our Saviour sayed to the skillfull in the law among the Jewes neither doe well themselves nor suffer others to doe well . But we must imitate the Magdalen in her constancie , and not regard what they say or doe , who are no better then theeves stealing soules from God ; and keeping the purse , have thei● thoughts more in that , then in what doth more concerne thē . as to eternitie . And what is three hundred pence , in comparison of the reward in heaven , or satisfaction in this life . III. But Iesus sayed , let her alone ; why doe you molest her ? she hath done a good worke vpon me . Poore you have allwayes with you and when you will , you may doe them good ? Mee you have not allwayes . That which she had she hath done ; she hath prevented to annoint my body for the Buryall . Amen I say to you , wher ever this Ghospell shall be preached in the whole world , that also which she hath done shall be told for memorie of her . A small worke which the world would little have regarded , or condemned , our Saviour esteemes so highly as to have it preached through the whole world , and for the honour done to him , doth honour his saynts even here on earth . That which she had she hath done ; God regards every ones abilitie and good will , the hart ād not the outward worke . Amōg the rich casting many things into the treasurie , the Poore widow cast in two mites , which makes a farthing , and was esteemed by our Saviour to have cast in more thē all the rest , because others out of their abundance gave some thing , but she out of her povertie gave all she hād , her whole living . The Councell of the Iewes against our Saviour . I. THe chiefe Priests therfore , and the Pharisees gathered a Counsell , and sayed , what doe we ? For this man doth many signes : if 〈◊〉 let him alone so , all will beleeve in him : and the Romans will come , and 〈◊〉 away our place , and nation But one of them , named ayp has , sayed to them , you know nothing , neither doe you consider that it is expedient for vs , that one man die for the people , and the whole nation pe●●sh not . And this he sayed not of himself , but being high Priest , he Prophecied that Iesus should 〈◊〉 for the nation , and not only for the nation , 〈◊〉 to gather into one the Children of God that were dispersed . No man so holy , but he finds opposers ; no man so vpright but meetes with censures ; and from those oftimes who least of all should opppose . These men aske what 〈◊〉 we ● And doe not say , as they ought , let vs beleeve ; but fearing to leese their temporalls , thought not of the eternall , and so lost both of them . O madnes ! thou fearest to loose earth , and thou loosest heaven : The signes which should have moved them to beleeve , as others did , through thei● pride and malice , they turned to their owne distruction ; But God made vse of their malice to the distruction of Idolatrie , and the redemption of all man kind After a strange manner ( as S. Gregorie discourseth ) working so , that what is done without thee good pleasure of God , comes not to be contrarie to his will ; for turning evill deeds to good vse , even those things which are repugnant to his Counsells , doe serve his Counsells . I● . Iesus therfore walked no more openly among the Ie●es , but he went into the country beside the desert , and there he abode with his disciples . And six dayes before the Passeover he came to Bethania , where Lazarus also : because many of the l●wes for him went away , and beleeved in Iesus . Our Saviour declined the malice of the Iewes both for their good , to give them time of better consideration , and because the time was not come in which he was to suffer : but by their malice , even against ●azarus , we may see how dangerous a thing it is to give way to passion ; and how one synne drawes on another insensibly ; and then , when once the enimie hath hold of vs , he blinds vs so , as not to see , or feele , the wickednes of the most enormious acts , Begge grace of God , not to give occasion that our Saviour depart , or hide himself from thee ; for who knowes what will become of the in his absēce ? III. And the next day , when they departed from Betha●ia , he was hungrie ; and seeing a farre of a fig-tree having leaves , he came , if happily he might find any thing on it : and he found nothing but leaves . And he sayed , now no 〈◊〉 eate fruite of thee any more for ever . And in the evening passing by , they saw the figiree withered from the root● . So could he have done ( sayth S. Hierome ) by his enimies , and caused them by the same power to wither away ▪ but that he expected they should repent ▪ in the me , ane time it is fitting we should learne , by this example to feare God Almighties Iudgments , if we beare not fruite , but contēt ourselves with the outward shew of vertue . We know not how lōg God will have patiēce with vs , or how soone he will punish vs. The punishment for ever , is a dreadfull thing . Thou thundrest over me thy iudgements , o Lord , and with feare and trembling thou dost shake all my bones , and my soule is very much astonied . The fouretenth Application to the most Blessed Sacrament . I. HEre most of all , at the receiving of the most Blessed Sacrament , it is fitting we should aske ourselves this question , what doe we ? And certainly we know nothing . neither doe we consider what is expedient for vs , if we know not , that no diligence is to be esteemed too much towards our preparatiō to it , ād fot the entertaynment of his after receiving . Many signes and tokens of his love towards vs he hath shewed , both living ād dying , but in this he hath summed thē all vp , taking so much pleasure in dying for vs , that he would in this manner be dayly sacrificed ; and so much content in giving , that he would dayly give himself wholy to vs , to gather vs to himself . Let not this passe with out due reflection , but gather a counsell of thy thoughts to advise vpon it ; and doe not let him alone so , as perhaps heretofore thou hast ; for thy enimies will come and take away thy place . Be not like the withered figtree ; But planted so neere this fountayne of water , bring forth thy fruits in due season . II. Imitate the Magdalen ; annoint his feete , that is , his humanitie , with the oyntment of thanksgiving , compounded of all the mysteries thereof , from his Mothers wēbe to the Ascensiō , remēbred ād repeated with joy ād prayse of so loving a Sauiour : poure out thy whole hart vpō Consideratiō of his divinitie ; desire with S. Paul that this vessell may be dissolved , that thou may be wholy absorpt in his love . Breake in the meane time by mortification , thy passions and inclinations , which hinder thee from pouring ou● all vpon Christ , that thy whole ●oule , and the whole house of which thou art a member , may be filled with the odour of thy vert●es . O how weake is the sent of them ? How little heate is there in me , by which alone their fragrancie is dispersed . III. Imitate Zaccheus desirous to see our Saviour● and hearing that in the holy Sacrifice he is to passe by thee , runne to see him ; If this most holy Sacrament were celebrated in one only place , and were consecrated but by one only Priest in the world , with what desire doe you think people would apply themselves to that place , and to that Priest , that they might see these divine mysteries celebrated ? Let not the commoditie of often seeing him coole thy desire , and indeavour of coming to him ; for though thou he hold him never so oft , and never so much , thou wil t not be able to discover , throughly what he is ; come downe quickly . from thy impertinent thoughts and receive thy Saviour With joy into thy house ; he coming to seeke thee , and to save thee , it were greate shame and folly to be backward in receiving so greate a benefit and so bountifull a benefactour ; let not the multitude of the tepide hinder thee ; harken not after their checks , or rebukings , but cry out the more . Iesus Sonne of David have mercy on me : Iesus was of another mind then the multitude , he stood , and commanded the zealous to be brought to him . Shall we refuse to come though not commanded , yet invited ? Who will grant me that I may find thee alone , and open my whole heart vnto thee , an injoy thee as my soule desireth that no man now may contemne me , nor noe creature move me . Gentils desire to see our Saviour . I. THere were certaine Gentils , of them that came up to adore in the festivall day ; these came to Philip , saying , we are desirous to see Iesus , Philip telleth Andrew , and Andrew and Philip told Iesus . Iesus answering sayed , the houre is como that the Sonne of man shall be glorified . Amen . Amen I say to you , vnlesse the graine of wheate falling into the ground , die , it self remaineth alone , but if it die , it bringeth much fruite . The fame of the doct●ine and miracles of our Saviour bred a desire in the Gentils to see him ; our Saviour vpon notice of this honour retireth his thoughts to his passion and death . The houre indeed is at hand in which I shall be glorified , by the conversion of the Gentils to me , but it will not fully come till I die : I rejoyce much that I shall be then glorified , but first I must indure the pangs of death : This is the way to my glorie : and in very truth I say vnto you , that be a body of never so fine a gra●ne , yet if falling to the ground ▪ and acknowledging from whence he was taken , he die not to all worldly content , he will not bring much fruite : for he that loveth his life , and maketh too much of it , shall lose it , and he that hateth his life in this world , and vseth it accordingly , doth keepe it to life everlasting . A greate and strange saying ; how a bodies loue should turne to his ruine , his hatred to his exaltation . If thou love evilly , thou hatest : if thou hatest well , thou lovest . Happy are they who preserve themselves by hatred that they may not perish by love . II. If any man minister to me , let him follow me , and where I am , there also shall my minister be , if any man minister to me my Father will honour him ▪ Now my soule is trobled , and what shall I say ? Father , save me from this houre , but therfore came I into this houre ; father glorifie thy name . The hatred which our Saviour requireth , is not without comfort in this life , and reward in the next . The comfort in this life is that we have our Saviour going before vs , we follow him , who cannot misse of the way ; we follow him , who as he is farre greater thē we , so have we the farre lesse reasō to shrinke frō him , ād the greater incouragement to follow him . The reward is , to be where he is , to be not only rewarded but honoured by God himself . Now our soule is trobled , with the thought of this death , but what shall we say● Shall we desire to be freed from it● No ; it were neither for ourgood , nor for his glorie . Therfore we c●̄e into this world . to be ordered as God should see best ; to this we wust conforme , and we shall find it best for vs also . Sonne suffer me to doe with thee what I will ; I know what is expedient for thee ; thou thinkest as man , thou iudgest in many things as humane affection perswades thee . Father , glorifie thy name : for in this is my full content . III. A voyce therfore came from heaven : Both I have glorified it and I will glorify it : The multitude that stood , and heard sayed it thundered ; others sayed , an Angel spake to him . Iesus sayed , this voyce came not for me , but for your sake . Now is the iudgment of the world , now the Prince of this world shall be cast forth ; And I , if I be exalted from the earth , will draw all things to myself ; and this he sayed , signifying what death he should dye . Conformable to our Saviours humilit●e , the voyce sayed not , I have glorified thee , and I will glorify thee ; but I have glorifyed it , that is , my name , which is thy desire , and the desire of all that are perfect : what ever become of me , be thou glorified . The multitude , though hearing , vnderstands not this language , but is rather terrified with it , as some people with thunder : but it is the language of Angles , and of God himself . Sonne , say thus in every thing : If it be pleasing to thee , let this be done thus , ô Lord. If it be an honour to thee ▪ let it be done in thy name . This proceeding of God condemnes the ludgment of the world and by it the Prince of this world , ( who domineers over most part of it , by the synfull life of worldlings ) is to be cast forth ▪ By the death vpon the Crosse our Saviour drawes mens har●● after him , even against the naturall inclination which w● have to ease and pleasure ; and yet so as they doe willingly and joyfully follow him . Doe not think that thou art drawne against thy will : love also draweth the mind . Have our corporall senses their delights , and shall not the mind have its delights also ? The spowse sayth , draw me , ●e will runne after thee in the odour of thy oynements . Our Saviour teacheth that he is not only man , but God. I. THe multitude answered him , we have heard out of the law that Christ abideth for ever , and how 〈◊〉 thou , the sonne of man must be exalted ? Who is this Sonne of man ? Iesus sayed to them ; yet a little while the light is among you ; Walke while you have the light , that the darkenes overtake you not . He that walketh in darknes knoweth not whether he goeth . While you have the light , beleeve in the light , that you may be Children of the light . These things Iesus spake , and nent away and hid himself from them . See how necessarie it is , besides the law ( which the multitude had heard . and many of them doubtlesse had read ) to have a right interpreter of the law . It was very true that Christ was to abide for ever , and yet it was also true that he was to dye , and not to stay here visibly for ever . In like manner there be many things in holy Scripture which seeme to be contrarie one to the other , and yet are not , being rightly vnderstood ; be not therfore easyly moved , or trobled when they occurre , but referre thyself to the Church , and to the teachers therof . The light of the truth was among the Jewes for a time ; by their obstinate refusing to give full credit to our Saviour they fell into the darkenes , in which we see them , and they know not ( alas ) whether they go : with them , that among them beleeved , the light did continue ; and they became the Children of light . Beleeve also that the light may not forsake thee . Our Saviour went away ▪ and hid himself ▪ partly by reason of the obstinate Pharisees , who sought his destruction , before his time ; partly to avoyde the honour , which others were ready to give him vpon the voyce speaking to him from heavaven . II. Wheras he had done so many signes before them , they beleeved not in him , yet of the Princes also many beleeved in him , but for the Pharisees they did not confesse , that they might not be cast out of the Synagag : for they loved the glorie of men , more then the glorie of God. O the miserable captivitie of people desirous to please men ! They contemne God , but stand in owe of men , and will doe any thing to yet their favour . Besides signes , and miracles , there must be a pious inclination to beleeve , otherwise vpon an obstinate hart they seldome worke : good life also helps oftimes , for they who are vnwilling to leave their synns , ate loth to heare any thing that may move then to it . III. But Iesus cryed and sayed , he that beleeveth in me , doth not beleeve in me ▪ but in him that sent me ; and he that seeth me , seeth him that sent me : I am the light come into this world ▪ that every one that beleeveth in me may not remayne in darknes . And if any man heare my words , and keepe them not ▪ I doe not iudge him , for I came not to iudge the world , but to save the world . The world . That I have spoken that shall iudge him in the last day . This high point of doctrine was to be proclaymed with a lowde voyce . VVhat is that which he sayth ? He beleeveth not in me ? But that he beleeveth not in that , which with his corporall eyes he seeth : he beleeveth not , that I am only man. And to the same effect he sayth that which followeth . He that seet me seeth him that sent me , to wit , with the eyes of faith he seeth more then with his corporall eyes he can discover , he seeth God in me ▪ which happines we have dayly in the most B. Sacrament : for vnder the formes of bread and wine we see our Saviour , his body , soule , and divinitie , we see God. And here in we may rightly observe , the excellencie of faith , by which we see God , so much as the condition of this life will give leave : and that the only way not to remaine in darkenes is to beleeve ; for though in the acts of faith there be ever some obscuritie , there is more light , as we may see by comparing the beleefe of Christians , with the most knowing knowledge of those , who are not Christians , or are fallen from the vniversall beleefe of Christians : for in many things , these will be found to swarve even from common sense : In which notwithstanding they will not be excusable , because the word which they have heard , and which they cannot but know to be true , if they lay aside their perversnes and obstinacie , will iudge them , and convince them . VVhere will this iudge sit ? with in vs. In every ones conscience ; he will terribly thunder out a iust sentenc● . The parable of the Vineyard hired ou● and of the two sonnes . I. THere was a man a house-holder , that planted a vineyard , ād made a hedge round about it , and digged in it a presse , and buylt a towre , and let it out to husbandmen , and went forth into a strange country ; and when the time of fruite drew neere , he sent his servants to receive the fruits ; And the husband-men apprehended his servants , one they beate ; another they killed ; another they stoned : Againe he sent other servants , more then the former ; and they did to them likewise . As last he sent his sonne , saying , they will reverence my sonne ; But they seeing the sonne , sayed : This is the heyre , come let vs kill him , and we shall have the inheritance : and apprehending him , they cast him forth of the vineyard , and killed him : When therfore the Lord of the vineyard shall come . What will he doe to those husband mē ? they say , the naughty men he will bring to naught ▪ and his vineyard he will let out to other husband men , that shall render him fruits in their seasons . It is evident that God is this greate House-holder , Who hath planted our soules here on earth to the end to yeald him the choyest fruit ; he hath hedged vs round with his divine protection , that we be not tempted above our strength ; he hath digged a presse , that is , hath furnished vs with helps sufficiēt for bringing ou● fruite to perfection ; and buylt a towre , for watch and ward , if we will make vse of it . This vineyard is let out to vs for an vncertaine tearme of yeares . God is every where : and allwayes presēt , but to those , who doe not consider right , he seemes to be in a strange countrey farre of : He sends his servants , at seasons to admonish vs of our dutie : How doe we intertaine thē ād their admonitiōs ? He sēds more and more ād never ceaseth to put vs in mind . He sent his only sonne our Saviour ; how doe we reverēce him ? VVe think by cvill means to inioy this world , to establish an inheritance , to make to ourselves a kind of heaven on earth , and it will not be : such will be brought to naught before they think of it . Think betime of rendring fruit in due season , least thou be taken tardie . II. Have you never read in the scripture , The stone which the buyld●rs reiected , the same is made the head of the corner ? By our Lord was this done , and it is miraculous in our eyes . Therfore I say to you , that the Kingdome of God shall be taken from you , and shall be given to a nation . yealding fruits therof and he that falleth vpon this stone , shall be broken , and on whome it falleth , it shall all to bruise him . In the end of the last periode he asked the standers-by , what they thought should be done to the wicked husbandmen , to shew that we need no other Iudge then our owne conscience ; they answered , as wicked men vse to doe , condemning themselves in another , when they reflect vpon his cvill deserts ; for however vice doth blind them in their owne case , yet in another they condemne that which themselves are doing . Here he tells them directly that this parable concerned them ; and that the true faith and means to salvation would be taken from them , and from their observances , and preached to all nations : That he was the corner stone , which was miraculously reserved for the perfection of the buylding ; They who fall vpon him by contempt , as they did , will but ruine themselves , and at the later day , he will fall heavy vpon them , and crush them to peeces ● herfore wilt thou put of this purpose till to morrow ? Rise , and instantly beginne . III. What is your opinion ? A man had two sonnes , and coming to the first , he sayed , sonne go , worke to day in my vineyard ; and he answering sayed , I will not , But afterwards moved vvith repentance he vvent : and coming to the other , he sayed likevvise ; and he ansvvering sayed , I go , Lord , and vvent not vvhich of the tvvo did the Fathers vvill ? They say the first . Iesus saith to them . Amen I say to you , that Publicans , and vvhores go before you in the Kingdome of God : for Ihon came to you in the vvay of justice ; and you did not beleeve him ; but they did beleeve him , And you seeing it , have not had repentance aftervvard to beleeve him . Againe he referres vs to our owne consicence , and judgment , and teacheth vs not to despayre though we have been refractarie , for he doth mercyfully attend our r●pentauce , and receiveth vs , when we begin to think ourselves . How oft doe we say , I go , and go not ? O how greate is the frayltie of man , allwayes prone to vice● To day thou confessests thy synns , and to morrow thou doest againe commit them . Our Saviour gives vs here a good Item , to beware that we be not out stripped by the greatest synners , and even by their example to rouse vp ourselves , we cannot but approve of the way , which is layed before vs , by Gods servants , as they did of S. Ihon Baptist ; neither his doctrine , nor their example did worke vpon him ; beware of such hardnes and insensibilitie . The parable of the King that made a mariage for his Sonne . I. THe Kingdome os heaven is likened to a King that made a mariage for his sonne . And he sent his servants to call them , that Were invited to the mariage , and they would not come : Againe he sent other servants , saying ; tell them , behold I have prepared my dinner , my beeves and fatlings are killed , and all things are ready , come to the mariage : But they neglected , and went their wayes , one to his farme , another to his marchandise ; and the rest layed hands vpon his servants , and spitefully treating them , mudered them . And when the King heard of it , he was wroth , and sending his hostes , destroyed those murderers , and burnt their citty . This happened literally to the Iewes , who being invited , to this spirituall wedding with our Saviour , refused , and were destroyed : but mystically it concernes vs all . For eery living soule is invited to a mariage with our Saviour , by consent to his commandements . Who would not desire this mariage ( sayth S. Ihon Chrysostome ) invited by a king , and to a mariage with his intirely beloved sonne ? It is styled a mariage , that we might vnderstand both the love which God doth beare vs , and the galantnes of it , where there is nothing that can contristate , but every thing full of spirituall ioy . All things are ready . Greate therfore must their falt needs bee , who neglect so greate a benefit , so loving an invitatiō , so plentifull a feast , so greate a person , so advantagious a match ; and turne to that wherin there is nothing but labour and toyle , and hourely hazard of eternall perdition ▪ I have seen all things which are done vnder the sunne , and behold all vanitie and affliction of mind . The wicked are hardly corrected , and of fooles the number is infinite . II. Then he sayth to his servants ; The mariage indeed is ready but they that were invited were not worthy ; Go yee therfore into the high wayes , and whosoever you shall finde call to the mariage . And his servants going forth into the wayes , gathered together all thy found , bad and good and The mariage was filled with guests . Literally the Jewes refusing , the Gentils were called in to be the Church of Christ ; dispersed through the whole world , and in severall wayes of living , but gathered together in vnitie of Faith : good and bad doe beleeve , and make vp a nūber here , but in the sequell the bad are rejected ; though also for the time the bad become good , for being baptized they are cleansed of their former wickednes : in which sence , by the bad those are vnderstood who were very intēperate , ād wedded to evill customes , by the good such as were lesse vitious . For S. Paul speaking of himself , and all others , sayth , we were also our selves found synners : and no man can brag of his deserving to be called , but it behoveth vs to think of the way in which we were , and were like to be ; and of the mercy of God in calling vs , by his servants , or by his inspirations , or by watever other accident , and to be thankfull to him . III. And the King went-in to see the guests , and he saw there a man 〈◊〉 attired in a wedding garment ; and he sayed to him , frend , how camest thou in hither , not having a wedding garment ? And he was dumb ; Then the King sayd to the wayters , bind his hands and feete , and cast him into the utter darknes , there shall be weeping and gnashing of teeth . For many be called , but few elect , If any man at the time of judgement ( sayth S. Hierome ) be found vnder the name of a Christian , not to have the garment of the heavenly man , but the cast clothing of the old man , he will be instantly apprehended ; neither in that day will there be place for penance , nor power for to deny the falt . So that faith alone is not sufficient ; we must retayne the garment of charitie , and the love of God , in which we were wedded ; and not think that in the multitude we can escape the eye of God ; one is here mentioned , because not one can be hidden . He is stiled notwithstanding , frend , to signifie that he is not punished out of hatred , but justice so requiring : His ●ands and fe●te are sayed to be tyed , because no man will have power to avoyde the punishment . And though exemplified in one , it will happen to many , because many are called , but farre the lesse number doe make good vse of their calling ; as appeares by a world of infidels and heretiks , which either have not accepted of the faith of Christ , or have willfully lost it . Tribute to be payed to Cesar , and of the Resurrection . I. THen the Pharisees departing consulted among themselves to intrap him in his speech ; and they send to him their disciples with the H●rodians , saying , Master , we know that thou art a true speaker , and teachest the way of God in truth , neither carest thou for any man ; for thou doest not respect the person of men . Tell vs therfore what is thy opinion , is it lawfull to give Tribute to Cesar , or no ; These people were malitious hypocrites , and not only in their speech , bu● in their outward cariage fained themselves just ( as S. Luke records ) and sought to cloke their malice by the Herodians , who were of another sect , taking Herode for their Messias , and so to decline the envie of taking our Saviour out of the way , by geting him apprehended by the Gentils , for denying the duties to the Emperour : but by them we may see both the straine of dissemblers , and how people ought in reason , and honestie behave themselves in this world ; for what themselves did not practise , they commended in our Saviour , that he had truth in his sayings , vprightnes in his proceedings , respect to God above all men , fortitude not to care what the wicked world thought or sayed of him , not respecting either power or wealth , or greatnes of men so much as to varie from the truth , or from the way of God in any thing . How oft have I not found faithfullnes where I thought to have had it ? II. But Iesus knowing their naughtines . sayed , what doe you tempt me , Hypocrites ? Shew me the tribute coyne ; and they offered him a penny , and Iesus sayth to them , whose is this image and superscription ? They say Cesars . Then he sayed to them ▪ Render therfore the things that are Cesars , to Cesar , and the things that are God , co God : ād hearing it they marvelled , ād leaving him went their way . Their dissembling speech ād behaviour could not hide their malice from his all seeing eye ; and he by his answer turned all to his owne more glorie and repute . Coyne , is the tribute due to Cesar ; man himself is the tribute due to God : In the Coyne , you may see the picture of Cesar , in man , the image of God. As he that falsifyeth the Coyne of Cesar is most grievously punished , so the corrupters of the image of God are eternally tormented . This must be our study and profession in this life , to mayntaine the beauty and due proportion of this image which we beare , that our vnderstandings , and our wills be not blurred with things vnbeseeming : God claymes it as his due , He hath put his owne stampe vpon vs , which can never be razed quite out ; so long as we have a soule it will be found to be the image of God , however it be vsed . III. That day the Saducees came to him , who say there is no resurrection , and asked whose wife shall she be that had seven husbands ? Iesus sayed to them ; you erre , not knowning the scriptures , nor the power of God ; for in the resurrection , neither shall they mary , nor be maried , but are as the Angles of ●od in heaven , And concerning the resurrection , have you not heard that of God , saying ; I am the God of Abraham , and of Isaac , and of Iacob . He is not God of the dead , but of the living , These men had the Scriptures , but had not the right vnderstanding of them , because in the reading of them , they did not take with them the right rule of vnderstanding them , which is tradition , and humble submission to approved authoritie . they also doe erre , not knowing the Scriptures , nor the power of God , who condemne in this life those who doe not mary , or doe vow virginitie , which state notwithstanding being approved by our Saviour himself hath by all ancient Fathers , and continuall practise of the Church been esteemed an Angelicall life vpon earth . In like manner is prayer to saints a holy practise ; for they are not to be esteemed as dead ; but living , and knowing much more by the power of God then by nature they could ; and more powerfull to doe good then ever they were in this life , however strange things God was pleased to worke by them even here on earth . The greate Commandment . I. THe Pharisees hearing that he had put the Saducees to silence , came together ; and one of them , a doctour of the law , asked him tempting him : Master , which is the greate commandment in the law ? Iesus sayed to him ; Thou shalt love the Lord , thy God , from thy whole hart and with thy whole soule , and with thy whole mind : This is the greatest and first commandment . It is the first and greatest commandment ; because first in order of promulgation ; first in dignitie , by reason of the person whom we are commanded to love ; first also in perfection , because love is the chiefe of our passions , and placed vpon so noble an object doth greately innoble a soule ; it is the greatest , because it comprehends all other vertues , and draweth them after it ; ād vpon it dependeth our whole good and salvation ; and in regard of the greatenes of God , and his infinite deserving to be loved , it requireth that no part of vs be vacant from being imployed in his love , our whole hart , and affection ; our whole soule , and invention ; our whole mind , and application must be to his love . I● . And the second is like to this ; Thou shalt love thy neighbour as thy self : On these two commandments dependeth the whole law and Prophets . Our Saviour answered the doctour more then he demanded ; and put him in mind , that he was not to aske such questions by way of tempting , but doe what the law prescribeth , that is , doe by others as we would be done by : Love thy neighbour as thyself . This commandment is like the former , because we must love our neighbour also , in his degree , with our whole hart , and soule , and mind , and not suffer hatred to possesse the least part of vs : It is like the first , because as we love God for himself , so must we love our neighbour , not for our owne sakes but for his , and for God. It is like the first , because vpon this as vpon the other depends our salvation ; and that of S. Jhon is very true . He that loveth not his brother , whom he seeth ; God , whom he seeth not how can he love ? III. Then Iesus spake to the multitude , and to his disciples saying , vpon the Chayre of Moyses have sitten the Scribes and Pharisees , all things therfore whatever they shall say vnto you , observe yee , and doe yee , but according to their works doe yee not ; for they say and doe not . To shew vs how truly , and how sincerly we are to practise the love of our neighbour , by this document he giveth vs to vnderstand , that however he misliked the proceeding of the Pharisees , and often reprehended them sharpely , yet he had care of their honourand authoritie ; and held with them so farre as was reason . He teacheth vs also not to carpe at superiours , being men as others and subiect to be misled ; for in what their authoritie leads them in order to the instruction of others , God hath so much providence over every body , that he doth particularly assist them ; besides that every one is more apt to say then to doe well . The Pharisees ( sayeth S. Augustin ) did that in their life which was their owne , but an others ( that is moyseses ) chayre , did not suffer them to teach what was their owne : They benefited many by teaching that which they did not ; but they would have benefited farre more , if they had done what they taught , Sonne he that indeavoureth to withdraw himself from obedience , withdraweth himself from grace . The fifteenth Application to the most Blessed Sacrament . I. GEntils desired to see our Saviour : S. Philip and S. Andrew were their mediatours , and brought them to his sight : if we follow the conduct of the Apostle , and Apostolicall men , teaching what they have received from hand to hand , we shall be able to see our Saviour really present in the most Blessed Sacrament , and how that graine of wheate comes to die from what it was , and to be transsubstantiated into the body of Christ by the powerfull word of our Saviour , This is my body . This word a multitude of misbeleevers will have to signifie otherwise then it is taken by holy Church ; but as our Saviour concerning the voyce which came from heaven , declared that it was neither thunder , nor an Angel that spake , but a voyce for our sake ; so this word , by which the Sacrament is perfected , he commands should , for our sake be spoken in his Church , and that done by it which he then did at his last supper in perpetuall remembrance , or commemoration of him , and of his death for our sake ; so that as he then did really give his Apostles what he sayed , This is my Body ; so their descendents , who are commanded to doe the same thing which he did , doe really consecrate and give the same body by vertue of the same words of our Saviour . By this the name ād power , and love of our Saviour is glorified to the end of the world : For what a poore thing had it been , to have left only bread and wine for a memorie of him , and of his vnspeakable love in dying for our sakes ? But leaving himself vnder these shapes , and leaving himself so as by the consecration of them a part , one from the other , the separation of his body and blood at his death is plainly signified , is truly a very admirable thing , worthy of his former greatnesses , and able to draw the harts of all after him , by consideration of his love : II. We need no other light to see this truth , then the cleare word of our Saviour ; yet we have also the consent of all ages , the practise of all Christians , the authoritie of all the devoutest and learnedest , men in the whole world , who are acknowledged by all to have been lights of the world ; we have infinite miracles , which to discredit were to belye the eyes of a world of people ; Let vs walke in this light , and the darknes in which some are by sticking over much to their owne phancie , and naturall discourses , will not overtake vs : we must walke , from humane apprehensions , to the power of God , to the love of our Saviour , to the eternall wisedome , to the infallible veritie of his word ; walking thus , we shall not walke vpon vncertainties , not knowing whiter we go , but as obedient and dutifull Children of God , we shall admire his works , and submit our thoughts vnto him , and gratefully receive the benefit bestowed vpon vs. Thou must beware of curious and vnprofitable searching into this most profound Sacrament , if thou wilt not be drouned in the deepth of doubtfullnes III. But besides humble beleefe , and profound adoration of this blessed mysterie , we must have the wedding garment of Charitie , being invited , and admitted to so greate a feast , in which all things are ready to our hand ; and to so incomparable a mariage , as is the coniunction of our Saviour to our soule and body . VVho would not desire this mariage ? who would not indeavour to make himself worthy ? Cast of the thoughts for the present , of farme , and marchandise , and what ever other thing ; and delay not thy coming with frivolous excuses : the bad and the good were admitted , the perfect and imperfect , neither had that one man been reiected , if he had conserved the puritie with which he was admitted : or if he crept in without that puritie , he was the more iustly punished , as daring to aproch to so greate a mysterie without that , which himself could not but know to be necessarie . VVhen I weigh thy dignitie , ô Lord , and my vilenes , I doe greatly tremble , and am confounded within myself : for if ▪ I doe not aproch , I fly life ▪ if I thrust myself it vnworthily , I doe offend . Signes of the coming of our Saviour . I. PART . I. IEsus being gone out of the temple went , and his disciples came to shew him the buyldings of the temple ; And he sayed to them ; doe you see all these things ? Amen , say to you , there shall not be left here a stone vpon a stone that shall not be destroyed . The ruine of Hierusalem , was a figure of the ruine of the world ; that city was glorious in buylding , and specially the Temple , yet for the abuses committed , it came to vtter destruction , The buyldings , which men had buylt stood for a time ; Holynes , which God had ordayned was neglected . Doe you see all these things of this world ? They all passe away ; if nothing els concurre to their destruction , time itself alone will ruine them ; if you will buyld for eternitie , you must buyld in your soules a buylding of vertues ; these be stones which may be allwayes conserved : Humilitie , and patience , and resignation , and contempt of worldly pelse in the foundation ; fortitude , and courage , and resolution , and magnanimitie in the walls ; Constancie , and perseverance , and prayer , ād contemplation in the roofe ; Charitie , and beneficence , the love of God , and of our neighbour , through the whole buylding from the bottome to the top ; for this is the bond of perfection , and without it we are nothing as the Apostle professeth of himself : These be stones , that is , hard to sense , and worldly humours , but once polished , by the example of our Saviour , they become smooth , and so beautifull in their postures , that it is a pleasure to others to behold them and a constant content to them that have them . II. And when he was siting vpon mount Olivet the disciples came to him secretly , saying , Tell vs when these things shall be , and what shall be the signe of thy coming , and of the consummation of the world ? Iesus answering sayed , beware that no man seduce you ; for many shall come in my name , saying , I am Christ , and they shall seduce many : you shall heare warres and bruites of warres ; see that you be not trobled : for these things must be done , but the end is not yet . Nation shall rise against nation , and Kingdome against Kingdome , and there shall be pestilences , and famins , and earthquakes in places ; And these things are the beginning of sorrowes . Our Saviour having spoken of the ruine of the Temple , his disciples imagined that the world would be quickly at an end , and would fayne have knowne some further signe . He to vndeceive them , first exhorts them to co●stancie in their faith ; and that whatever doe happen they stick to him , as their only true Master : They will have many assalts in that kind , many inward doubts , many outward temptations , many that will say , why not thus and thus ? Contrarie to what is really true , and solide ; but beware , and follow not the many seduced , but keepe yourselves to this one Christ , one Lord , and Master , by whom are all things . Then he foretells them of the severall accidents and miseries which will happen in the world by warre , and famine , by pestilence , and the like ; to the end they should not be trobled , VVhen such things happen but conceive of them , as disposed by the providence of God for triall of the iust , or permitted to the malice of men , as the beginning of their forrowes , who are cause of vniust quarrells , and vniust dealing . It is good for vs that some time we have some greevances and contratieties ; because oftimes they recall a man home to his hart . III. Then shall they deliver you into tribulation , and shall kill you , and you shall be odious to all nations for my names sake : and then many shall be scandalized , and they shall deliver vp one another , and they shall hate one another : and many false Prophets shall rise , and shall seduce many , and because iniquitie shall abound , the Charitie of many shall wax cold : but he that shall persever to the end shall be saved . Besides all other accidents , which are matter of patience , he foretells them that they shall be persecuted directly for their faith , and doctrine , and vertuous life , and followed even to death , because they are his : which is matter of greate comfort and reioycing : For as S. Peter tells vs , if doing well , you b●●re patiently , this is thanke before God , soe we must be farre from wondering , or sorrowing , if we chance to be ha●ed doing well , or betrayed by whom we least mistrust ; much farther from suffering our charitie to wax cold vpon it , but rather bend our bow the more against iniquitie , which is the only cause of all this disorder If people did live well and orderly , they would be the neerer their eternall crownes , but living loosely , a●d not following the precepts of good life which they know , they wax colder and colder in Gods service , and so by peeces doe fall away from him . How can this life be loved having so many bitternesses , and being subiect to so many calamities and miseries ? Yet the reward of patient perseverance is so greate , that it sweetens all these miseries , and breeds comfort in the most discomfortable accidents . Signes of the coming of our Saviour . II. PART . I. WHen you shall see the abomination of desolation ( which was spoken of by Daniel the Prophet ) standing in the holy place , he that readeth let him vnderstand , then they that are in Iewrie , let them fly to the mountaines , and he that is on the house top , let him not come downe to take any thing out of his house , and he that is in the field , let him not go back to take his coate ; and woe to them that are with child , and give suck in those dayes . This was literally spoken of the Jewes , and as a signe of the destruction of Hierusalem , when for punishment of their not receiving the holy of holyes , to wit , our Saviour , the holy places of the temple where polluted with things which they did abominate ; and were signes foretold them by Daniel the Prophet of further desolation , from which our Saviour advised them to make hast to fly , for so they would escape much miserie , which those who remained in Hierusalem would be put vnto Mystically ; Abomination of desolation signifies all kind of wickednes , which when we behold practised in the world , without respect to holynes , either of place , or person , it is high time for them , who are the true servants of God to fly to those mountaines , of which the Psalmist speakes : I have lifted vp my eyes to the mountaines , from whence help will come vnto me : my help is from God , who made heaven and earth . To those eternall mountaines ; from which God doth wonderfully inlighten our harts , and not stoop downe to worldly comforts which will deceive vs. In which times of wickednes and temptation , it is dangerous to be with child , that is still to be purposing , and not to bring forth our purposes to effect , to be fearefull to professe that openly , which we firmely beleeve , to be allwayes giving suck , and not feeding out soules with solide vertues . II. Pray that your flight be not in winter , or on the sabboth for there shall be then greate tribulation , such as hath not beē from the beginning of the world , till now , neither shall be ; and vnlesse those dayes had been shortned , no flesh should be saved ; but for the elest the dayes shall be shortened . In winter it is hard to travell , vpon the Saboth the Jewes were forbid to travell . By these similitudes he adviseth vs to pray , that strong temptation doe not then come vpon vs when we are cold in devotion , or remisse in our conversation ; ād that death doe not rush in vpon vs when , not being prepared for it , we would fayne fly , when we can hardly walke : VVherfore wilt thou put of thy purpose till to morrow ? Rise and instantly begin . The tribulation of that day will be most grievous , when we shall have before vs another life , behind vs our wicked or ●epide conversation , within vs pangs of death , without vs a world too much beloved to leave willingly . Blessed is he that hath the houre of his death allwayes before his eyes ; and doth dayly dispose himself to dye . Other tribulations also and vexations in the world are many , and grievous , and would be more intollerable , were it not that God hath care of his elect ▪ ād doth also heare their prayers towards the mitigatiō of thē III. For towards our comfort in the most violent persecutions even of Antichrist himself ( of whome much of this is to be vnderstood ) and in what ever afflictions , he tells vs , that a hayre of our head shall not perish . And doubtlesse as to those , who are convented before the Magistrates he promiseth to give mouth and wisdome , which all their adversaries shall not be able to resist , and gayne-say , so to every body he will give proportionable graces , and not suffer vs to be tempted above that which we are able . Specially if we have recourse to him by humble prayer , and re●ignation to his blessed will. When a man of good will is afflicted , then he vnderstands that God is more necessarie for him , without whome he perceives he can doe no good . Signes of our Saviours coming . III. PART . I. IMmediately after the tri●ulation of those dayes , the sunne shall be darkened , and the moone shall not give her light , and the starres shall fall from heaven , and the powers of heaven shall be moved ; and vpon earth distresse of nations , for the confusion , of the sound of sea and waves , men withering for feare and expectation of what shall come vpon the world . Our Saviour desirous to find vs prepared for his coming foretells vs what will become of the world , that he may restraine vs from loving it . The sunne will be darkened . &c. For the day of judgement being at hand , and men to appeare in another world , the whole fabrick of this world will be dissolved by peeces ; the light of the sunne and moone being no more needfull after the end of all flesh on earth , nor the influences of the starres ; the bounds of the sea will also be broken vp , and it will come roaring over the land as its proper place ; in which occasion people living at that time will be in huge distresse , not knowing whether to runne to save themselves ; and the more because it will come sudainly vpon them , as a theese in the night , for when they shall say , peace and securitie , then shall sudain destruction come vpon them : as vpon the incredulous in the dayes of Noe in the generall deluge ; all which may be applyed to the last day of every particular man , for that vpon the carelesse comes also very sudain and very terrible , when neither sunne , nor moone , nor starre , nor any worldly thing will be any comfort to them , but rather a discomfort , to think how they vsed the benefit of them : and a whole sea of anguish will overwhelme them , and thought after thought , as wave after wave oppresse them . Watch therfore , because you know not what houre the Lord will come . II. Then shall appeare the signe of the sonne of man in heaven and then shall all tribes of the earth bewayle , and they shall see the sonne of man coming in the cloudes of heaven , with much power and maiestie : And he shall send his angels with a trumpet and a greate voyce , and they shall gather together his elect , from the foure winds , from the furthest part of heaven to the ende therof . The signe of the sonne of man is the Crosse , which then will shine clearer then the sunne ; and as before Princes and Emperours their retinue marcheth , and their Guard , so before our Lord the quires of Angels will come in state . And he himself in so much greater Maiestie as he is above them . Then the despisers of the Crosse will weepe and wayle vnprofitably , and be greately stonied with the sound of the trumpet , summoning them to their last reckoning . The elect notwithstanding will heare it , and behold the Crosse with some comfort , as having reverenced it as the standart of their King , and followed him in his warre against the world , the flesh , and the divell so our Saviour saith to his followers ; But when these things begin to come to passe , looke vp and lift vp your heads , because your redemption is at hand . Where the difference betwixt the good and the bad is greatly to be pondered . III. But of that day , and houre no body knowes neither the Angels of heaven , but the Father alone . But this know yee ; if the good-man of the house did know what houre the thee●e would come , he would surely watch , and not suffer his house to be broken vp : therfore be you also ready , because at what houre you know not , the sonne of man will come . Our soule imports vs more then all worldly substance , be it never so greate and rich ; more watchfull therfore we ought to be that it pe●ish not ▪ and so much the more because we are vncertaine of the time when it will be demanded of vs , O dulnes and hardnes of mans hart which only thinks of things present , and doth not foresee what is to come . The Parable of the ten Virgens . I. THen shall the Kingdome of heaven be like to ten virgins , who taking their lamps , went f●rth to meete the bridegrome , and the bride ; and five of them were foolish and five wise : The five foolish having taken their lamps , did not take oyle with them : but the wise did take oyle with them in their vessels with their lamps . This parable tends in effect to warne vs to be watchfull and provident , and not to mind only things present , not forethinking what will come after : The wise besides the oyle which was in their lamps , tooke provision with them in another vessel ▪ considering the vncertantie which might be fall them ; the foolish were short in this , thinking that what they had might be sufficient . Besides the lampe of this body of ours fed with things present , we have a soule to last for ever , we must have other provision to feed it . Our journey is to meete the Bridegroome , and the Bride ( our Saviour , and his glorified companie ) it imports vs to beware that this iourney in the world which is intended for our eternall ioy , prove not to our discomfort by our negligence , and carelesnes . The things of this world will not avayle vs , vnlesse we add to them the oyle of a good intention , and of charitie , with these they may bring vs to eternitie of ioy , without them they will fall full short . II. The bridegroome tarying long , they slumbred all and slept ; and at midnight there was a clamour made , Behold , the bridegroome cometh , go yee forth to meete him . Then arose all those Virgins , and they trimmed their lamps ; and the foolish sayed to the wise give vs of your oyle , because our lamps are going out . The wise answered ; least peradventure there suffice not for vs and you , go rather to them that sell , and buy for yourselves . All doe sleepe ; All must die : The clamour after death , awakes vs to life againe , but not to time and means to mend what was wanting while we lived . Then we discover our errours , when it is too late ; and we are denied assistance , because we neglected it when time was : Then vertue pleaseth vs , and we would fayne have it , finding the want ; but every one must answer for himself , and be iudged according to his owne workes ; then he cannot borrow of others any thing , not if he would give a thousand worlds for it . Prayer doth nothing avayle then , nor confession , nor sollicitude ; all must be done in this life . Blessed are the dead who die in our Lord ; from hence forth now ( sayth the spirit ) that they rest from their labours ; for their works follow them . III. And while they went to buy , the bridegroome was come and they that were ready entred with him to the mariage , and the gate was shut . Last of all came the other Virgins , saying , Lord , Lord , open to vs ; but he answering sayed ; Amen , I say to you , I know you not , watch yee therfore because you know not the day nor the houre . O that we could relish in our harts the admirablenes of that word . The Bridegroome is come ; or the sweetnes of that other ; They entred with him to the mariage . Or the bitternes of the last , the doore is shut , I know you not . But there he that asketh , can dese●ve nothing as Gods hands , who here would not heare what he commāded . And they send forth their prayers , and are not acknowledged , because then our Lord doth forsake those as vnknowne , whome here by their good deserts , he could not know to be his . Whatever thy hand can doe , doe it instantly ( sayth the VViseman ) for neither worke , nor counsell , nor wisedome , nor knowledge is in the grave whether thou hastenest . The Parable of the Talents distributed . I. A Man going into a strange countrey , called his servants and delivered them his goods ; To one he gave five talents , to another two , and to another one , to every one according to his proper facultie : and immediately he tooke his iourney : And he that had received the five talents went his way , and traded with the same , and gayned other five , likewise also he that had received two gayned other two . But he that had received the one going away , digged it into the earth , and hid his Lords money . This parable signifies whatsoever gifts of God , for there is no man that is not partaker of his liberalitie . God therfore resembles himself to a man in a strange countrey , because his ●hrone is in heaven , farre from where we dwell on earth ; for though he be every where , he is not in our sight , but by Faith , as a king is in the knowledge of his subjects though they see him not with their eyes and though he be not in the realme : from God we have all that which we have , and severall talents as severall abilities : with these we must trade in this life , imploying them in the service of God , our Lord and Master ; for to that end he doth give them , as in the like parable in S. Luke , he expresseth , saying trade till I come , and he gives vs the tearme of this life to doe it : immediately he takes his journey , which signifies that he leaves vs to our free will and industrie , not pressing vs above our power , nor compelling vs as slaves ; assisting notwithstanding i●visibly with his graces , signified by every ones proper facultie or abilitie ; but yet so , that something depends vpon our diligence and application : which as it was wanting in the last , so the other two increased their , and their masters stocke by it . II. After much time the Lord of those servants came and tooke account of them . He that received the five talents offered other five , saying Lord , five talents thou didst deliver me , behold I have gayned other five besides . His Lord sayed vnto him , well fare thee good and faithfull servant , because thou hast been faithfull over a few things , I will place thee over many things ; enter into the ioy of thy Lord : there came also he that had received the two talents , and sayed inlike manner . He doth not say after how much time , the Lord of those servants came : the time of our life , and of our trading is vncertaine ; but how ever short , if it be well imployed , he accounts it much ; if it be not well imployed , though not much in itself ( for what is an hundred yeares to Eternitie ? ) Yet it is too much for them that doe so trifle it away , or misspend it . And in fine we shall be called to account , and there is no avoyding it . Happy are they who have their account ready for that day which is so vncertaine ; and can shew how they increased their talents , raysing the naturall actions of this life by vertuous application , to a value double to that which they received by nature , and indeed in cōparably above it . And the reward is as incomparable as of a few to many : where also he doth not say how many , but leaves it to vs , to conceive , by the ioy of their Lord , into which they enter , which cannot but be incomparable ▪ S. Luke expresseth it by saying , that he that brought five for one was placed over five cittyes , to have the command , and profit of them . Enter into the ioy of thy Lord. VVhat kind of entrance is this , from which a body shall never go out ? A greate roome , and a sweere retirement O retirement without tediousnes , without bitternes of sorrow and temptation , without interpellation , and disturbance of importune thoughts . III. He also that had received the one talent , came and sayed , Lord I know that thou art a hard man , thou reapest where tho●● didst not sow , and gatherest where thou strewest not : and being affraide , I went and hid thy talent in the earth ; behold , lo her● thou hast that which is thyne ; and his Lord answering sayed vnto him : Naughty and slothfull servant , thou didst know that I reape where I sow not , and gather where I strewed not , thou oughtest , therfore to have committed my money to the bankers , and coming I might have received my owne with vsuri● . Take yee away therfore the talent from him and give it him that hath ten talents , for to every one that hath shall be given , ād he shall abound , but from him that hath not , that also which he seemeth to have shall be taken from him , and the vnprofitable servant , cast yee out into vtter darkenes , there shall be weeping , ād g●ashing of teeth People that are worldly given , either of ignorance , or out of too much affection to their worldly wayes , doe take God to be a hard master , and doe think that he requireth more at their hands , then he gives abilitie to performe ; but in truth he reapeth no where , where he hath not sowne , and good reason that he should have the profit of it . that is , our service ; They who attend not to it , hide hi● talent in the earth of worldly actions and cares , and never looke higher ; no wonder therfore that they are accounted naught and slothfull , ād be punished for their neglect . They are afrayde of the account which they are to give yet ou● of sloth , or malice they doe not apply themselves to that which they know were best . O miserable and foolish lynner , what wilt thou answer to God ? The last Iudgement . I. WHen the sonne of man shall come in his maiestie , and all the Angels with him , then shall be sit vpon the seate of his Maiestie , and all Nations shall be gathered together before him , and he shall separate them one from the other as a shepheard separates the sheepe from the goates , and shall set the sheepe at his right hand ; but the goates at the left : Fiue things are here to be pondered , and lively represented to our thoughts , the Maiestie of the iudge : the retinue of all the Angels ; the innumerable multitude of men , women and children gathered together before him : the separation of one from the other ; the cause wherof every one will presently vnderstand ; and finally the innocency of the sheepe on the one side , and the stench of the goates on the other : VVhat different lookes , what different thoughts will then be ? The Maiestie will bee dreadfull to all : For as here at the coming of a terrible iudge , not only the gyltie , but the gyltlesse stander by is afraid ; so there : how much more terrible will it be to the gyltie ? The Angels even at the separation ( in which they will be actours ) will be a comfort to many : the right hand will signifie some good towards thē ; those on the left , as forsaken , and haunted by evill spirits , will be in extreame , anguish and confusion . II. Then shall the King say to them that shall be at his right hand ; come yee blessed of my father , possesse you the kingdome prepared for you from the foundation of the world : For I was hungrie , and you gave me to eate , I was thirstie and you gave me to drink ; I was a stranger ād you tooke me in , naked ād you covered me , sick and you visited me , I was in prison ād you came to met for so long as you did it to one of these my least brethrē you did it to me . O desirefull voyce ! O vnspeakable hono●r ! Come yee blessed , who have these things of the world not of the worke , who account these Blessed , in plentie , but blessed of my father , by , and for those graces of which you have made good vse . And he doth nor say take , but possesse the Kingdome : possesse it as your inheritance , possesse it as your due : possesse it as prepared for you from the foundation of the world . And a kingdome of which every one of you shall enjoy as full possession as if it were all intirely your owne to yourselves . And ; behold whome grace hath made your debtour : It hath made the heavēly father . God himself , your debtour , who for the good turne you did the poore , will pay you to the full , as a good debter payes his creditour : It hath made the eternall sonne of God your debtour , because he was hungrie &c. And consider that he sayth , so long as you did it to one of the least : that we should make no exception , but doe good to the poorest snake , as challenging brother-hood with our Saviour . III. Then he shall say to them also at his left hand . Go yee away from me you accursed into fire everlasting , which was prepared for the divell , and his Angels . For I was hungrie and you gave me not to eate ; I was thirstie ād you gave me not to drink I was a stranger &c. And these shall goe into punishment everlasting , but the iust into life everlasting . A terrible saying : Go yee away from me , who am all happines , all goodnes , all ioy and content ; from me , who have spent my hart blood for you , as you see by these markes of my wounds reserved : Go yee away you accursed , not by my fathers privie ordinati● , but by your owne disorders , which have brought this curse vpon you : goe into fire everlasting , not prepared originally for you , but for the rebellious spirits , whose directions seeing you choose rather to follow then myne ▪ it is reason you should rather beare them companie , then mee ; and as you were vnmercifull to your companions , looke for no mercy here , but punishment , and that everlasting . If now a little suffering doe make thee so i●patient . how wilt thou be able to abide the everlasting torments ? The sixteenth Application to the most Blessed Sacrament . I. THe coming of our Saviour at the later day will be very terrible , and the more terrible , the slighter we make of his loving and gracious coming vnto vs here ; as therfore he advised vs to make fr●ends of the Mammon of iniquitie , that when we sayle they may receive vs into the eternall tabernacles . Much more ought we indeavour carefully to intertayne his frendship here , that there also we may find him our frend : For if here we think it tedions to be with him , how can we think that there he can be so very loving towards vs ? It is very true , that by acts of trne repentance we purchase his favo●r ; but there is difference in favours , as there is in merits ; and it is the token of a meane spirit to be content with the least , when it is in our power to have greater ; and also that we have not in our thoughts the right value of such favours ; besides the danger of leesing them here by slighting them , and there by iust punishment ; The foolish Virgins were once in favour ; they had not that care of preserving it as they ought to have had ; they were shut out , with , I know you not . Because you did not know mee , nor the greatnes of my favours towards you . The conclusion was , watch therfore : be not carelesse , be not disrespectfull , doe not slumber , when you are to come to this holy banket , nor after it . To slumber before we sleepe , is before death to grow remisse in the busines of salvation . II. Behold the bridegrome cometh , go forth to meete him . In the later end of the Apocalyps when our Saviour had proclaymed , I am the roote , and the stock of David , the bright morning starre , the spirit and the spouse , or bride , sayed come ; and it followeth , And he that heareth , let him say come ; a●d he that thirsteth , let him come : and he that will , let him take the water of life , gratis : That is freely , without cost or charge . As much as to say , as vpon the least notice of our Saviours loving aproch , he that hath spirit and the hart and loving disposition of a bride , will instantly imbrace his coming , and be as ready to invite him , as he inviteth vs : if not , it is a signe that either we are thick of hearing , or dull in vnderstanding his worth , or soe altered with worldly occasions , that we thirst not the true water of life . If we were rightly disposed , what ioy , what content , what comfort ; what readines and diligence , what care and circumspection , what speed , what alacritie would not this newes bring , the bride groome cometh ? Beware that because it is not so greate newes , but that dayly this voyce is heard , because dayly he offereth himself , thou be not the lesse taken with it , wheras so greate a benefit , so often offered is so farre from lessening the favour , that it becomes inestimably greater by it . III. The structure of the Temple of Hierusalem was admirable : nothing but gold and sylver , and pretious stones was seen in all the furniture of it , though all the sacrifices performed in it were but figures of this one sacrifice offered dayly in the Church of God : How rich should in reason our Temples be ? Specially that of which the Apostle speaking sayth , doe you not know that you are the temple of God ? The honour of God , and the dignitie of him that was worshipped in it , did then require such ornament ; much more doe our soules require , seeing we doe really receive the same God , who was in the other represented by faith , and by some extrinsecall relation to it . And can it be thought ( sakth Salomon at the dedication of his Temple ) that truly God doth dwell vpon earth ? For if heaven , and the heaven of heavens cannot receive thee , how much more this house which I have built ; And yet here truly he dwelleth ▪ Invite the heavens and the dwellers in them to magnifie this greate worke of his , and to supply the want thou findest in thy house : Begge and imitate the knowledge of the Cherubins , the love of the Seraphins , the quiet of the Thrones , the courage of the Dominations , the noblenes of the Principalities , the fortitude of the Powers , and the pie●ie of the Vertues , the provident care of the Archangels , the diligence of the Angels , the hope of the Patriarchs , the faith of the Apostles , the constancie of the Martyrs , the reverent respect of the Bishops and Doctours , the humilitie and mortification of the other Confessours , the puritie of Virgins . VVith greate devotion , and with ardent love , and with the whole affection and servour of my hart I desire , ô Lord , to receive thee , as many Saints and devout persons when they did communicate did desire thee . &c. SEVEN SEATS OF OVR BLESSED SAVIOVR WHEREIN BY A LOVING AND RESPECTFVLL SOVLE HE MAY BE FOVND IN THE SEVEN DAYES OF THE WEEKE , AND CONVERSATION HELD WITH HIM WITH SPIRITVALL SATISFACTION THE INTRODVCTION . I. THE bride in the canticles addressing herself in a loving way to the Bride ▪ groome maketh this request Shew me , o thou whome my soule doth love , where thou feedest , where thou lyest in the mid-day , as much as to say ; shewe me how I may come to know thee , how I may come to love thee in perfection : feeding , representing knowledge ; because it is with labour of searching , and ruminating ; lying , or resting , representing love , which is a content and satisfaction in the beloved , Knowledge , in the way of spirit ( of which we speake ) was represented to the Propher Esay in the two wings of the Seraphins with which they did fly ; love , in the foure wings with which they did cover Gods , or their owne face , and feete ; for to come to perfection , the acts of the will and of love ought to be double to those of the vnderstanding and knowledge , these being as the steel and stone struck one vpon the othe ; as the fire and tinder taking : those are the needle , these ars the thread which remaineth in the worke : and accordingly that which we call meditation hath more of the knowledge , and vnderstanding , though not without feruent acts of the will and resolution ; Contemplation hath more of the acts of the will , imploying itself vpon things already known . II. From the morning till Mid-day the sunne is in continuall motion , yet still sending forth its beames with heate proportioned to the height in which it is : At noone it resteth in a manner and hath doble the heate , which at other times it had . So must our soules endeavour to moūt vp by degrees to contemplation , and be still increasing , till we arrive to that posture of altitude , to which God shall be pleased to rayse vs in this life ; then we must not think that we are licensed to decline againe , but be rising still as to another world , better , and in which are things stranger , and more admirable , then in this . It being therfore our ayme in this life to cōe as neere the happines of the other as we can ; and that happines consisting in the perfect knowledge , and love , and fruition of God , we must be continually vsing means to come neerer and neerer to that fruition , beginning it here , soe farre as is possible . III. The practise of Meditation is the high way to it ; yet as travellers cannot so continually walke , but that they must have their resting places , to refreth themselves , and gather new strength ; and those resting places are so far●e from hindering their journey , that they doe much advance it ; so in this our spirituall journey , besides Meditaeion by which we increase in knowledge , and besides those heates which that knowledge breedeth , still carrying vs along with good purposes , and actions sureable ; if we take vp our rest now and then at some principall station , we shall find so much refreshment , that we shall not so much feele the wearynes which oftimes may come vpon vs in our journey , as be lightened ( as after an houres , or a nights rest ) and be fresher then when we first set forth . IV. According therfore to the seven dayes of the weeke I have disgested seven resting places ▪ or Seates , wherin siting downe without much discourse , we may looke , vpon our beloved in them , and take that content and profit , which may be for our advaucemēut ; for as a green field sowed all through with severall Kinds of flowers doth recreate the eye , and refresh the brayne without labour , and if there be varietie of hills and plai●es about it , it is the more pleasing ; so will the sight of our beloved delight our soules , and refresh our wearyed vnderstanding ; and the severall positions in which we find him , may make the sight of him the more delightfull not that he is not allwayes exceeding delightfull but because severall people are of severall humours ; and the same partie is not allwayes of the same ; and varietie doth naturally both please and ease vs ; for which cause also that which is here set downe at every station or seate , may serve as a short declaration of the intent of this discourse , but is no wayes meant , as a paterne for any body to follow ; much lesse to consine himself vnto , for as vpon a ground in musick severall artists doe make severall Kinds of division , and the same man doth varie as his phancie leads him , much more doth the holy Ghost in every body suggest diversitie of loving expressions towards the beloved of our soules , of whome he is the infinite love . O Blessed spirit allwayes one , and allwayes manifold , being one , I beseech thee , by thy many graces to that one love of my Saviour , which I ought only to have ; that being one vvith him in this life , I may inioy him in the life to come , with the many whose multitude being but one hart and one soule , cannot divide me from him , but increase my love towards him , by their never divided affection to him . Amen . The first Seate , the Seate of Puritie . I ▪ HIs seate of Puritie , is in the armes of the blessed Virgin his mother : for she was immaculate from the first instant of her Conception , and did not only preserve , but increase that Puritie to her dying day : that of the Canticles being verifyed in her ; Thou art all beautifull my love , and there is no spot in thee : And againe ; How beautifull art thou and how comely , my deerest in delights ? Or spirituall delicacies bestowed vpon thee . Salomon is reported to have made for himself a greate throne of Ivoris , and to have adorned it with the finest gold ; there was not such a thr●ne in all the kingdomes of the world . Our Saviour did no lesse for our Blessed Lady , adorning her puritie with all kind of vertues , and chiefly with as much charitie and love towards her blessed sonne , as could be found among Creatures ; and there was not such a creature , not only in the world below , but not in the kingdome of heaven itself . Admire this Puritie with the Angels , and say , Who is this that cometh forth , and advanceth as the aawning of the day when it first riseth , fayre as the moone , choosen and cleare as the sunne . This is the bed and seate of the true Salomon , which threescore valiant men doe compasse of the most valiant of Israel ; to defend it from the beginning to the end , from all incursions of whatever enemie ; she is beautifull , and sweete , and comely as the heavenly Hierusalem , and there is not a cittizen of it among vs that is to be compared to her . How truly might she say of herself , my soule doth magnifie our Lord and my spirit exult in God my Saviour , because he hath done greate things for me , even he that is powerfull ; for if there be any greatenes in heaven or earth it is to be found in her in measure incomparable . The moone is fayre , but not fayrer then shee ; the lilly is white , but not whiter then shee : as a lilly among thornes , so my love among the daughters . All are but as thornes to her . If thou knowest it not , by reason of thy humilitie , o fayrest of women , go forth after the foote steps of all the companies of heaven , and earth , and thou wilt find that neither Cherubins , nor Seraphins , not Principalities , nor dominations , nor any of the quires of Angels , or Saints will contend with thee , but reverence thee , and admire thee , and love thee as a well ordered armie of all excellencies within thyself . How beautifull are thy marches , o daughter of a Prince ? And mother of the Prince of Princes . II. But as a tree is much more beautifull , when it hath the proper fruite hanging on it , and a vine when it is full of ripe bunches of grapes , so is the blessed Virgin with her blessed sonne in her armes . A sonne who alone is to her as a thousand sonnes , having all the perfections in him of which the world is capable . A sonne who did nothing prejudice her puritie , but raysed it to a value inestimable , the remayning a perpetuall Virgin , both before and after he was borne , and in conceiving him . A sonne who beautified her soule , as the sunne doth beautify the moone , when it is at full , and leaveth no part of it which doth not sparkle with heavenly light . O mother . O sonne . How pleasing are those doue-like glances , which you cast vpon one another ? How doe they inflame both your harts with the purest love , and set your affections on fire with mutuall correspondence ? How sweete are those cheeks saluted with each others lips , as a bed of sweete spices , and followers ; and as a pomegranat when it is broken . How pleasing are those imbracements , and a thousand expressions of love and esteeme , which it is not for pe● to vndertake , but a devou●e soule may imagin ; and yet fall short , because the sonne is infinite and the mother hath been capable of that infinite of which no other creature hath been thought capable . O blessed mother : May I be so bold as to salute those little hands of thy greate sonne ; or to kiffe his feete ? I am not worthy ; give me leave at least to put my head vnder thē , acknowledging him to be my Lord my God , my soveraig●e and commander , whome I will eternally obey . O sacred feete ! tread downe the pride of my hart ; give me grace to treade the steps of thy humilitie , and thy patience , and thy meeknes and thy obedience : O blessed feete , why are they so ●a●e but that thou lovest Puritie ? How come they so warme , but that thou lovest Charitie ? And nothing can make them cold , but my want of love of thee ; O love ! give me grace to love thee . III. Love Puriti● that thou mayest be welcome to this payre of turtles . VVash thy hands , and feet● ( thy works , and they affections ) from all filth and dust , let thy lips breath nothing but the prayses of this mother and this sonne , and of whateuer hath relation to them ; let th● eyes bee modest , thy comportment humble thy thoughts respectfull ; and sit vnder the shadow of this most fruitfull tree ; for the shade will be delightfull , and the fruite sweete to thy tast . Passe from branch to branch , and see whether h● b● more lovely in his cralde , or in his mothers armes ; comforting old Simeon , or incouraging good S. Ioseph in his flight to ●gypt ; in the Temple prese●ted , or found in the midst of dostours ; working at his trade , or praying vpon his little knees , lifting vp his sweete hand , and eyes for thee , to his heavenly Father : O ●esus , have mercy vpon me a synner : I put my●sel into thy hands , and begge that thou wilt have me in thy thoughts . The second seate , the seate of Authoritie . I. HEre we are to represent vnot vs our Saviour as he was preaching in the Synagoges of the Iewes , with power and Authoritie , and not as the Scribes ; at which , and at his doctrine they were greately as●onished . Sit downe therfore at his feete , as S. Paul at the feete of Gamaliel ; behold his countenanc● , his gesture , his comportment , his fervour in reprehending , tempered with vnwonted mildnes ; his zeale of Gods glorie , and the good of every particular ▪ The Prophecie of Esay being fullfilled in him according as himself declared . The spirit of our Lord is vpon mee , for that he hath annointed me ; to evangelize to the poore he hath sent me ; to he●le the contrite of hart , to preach deliverance to captives ▪ light to the blind , remission to the bruised ; to denounce the acceptable yeare of our Lord , and the day of retribution . And the more thou findest want in thyself of spirit , and spirituall oyntment , of contrition , of sight , of freedome , apply thyself with the more attention to heare his words ; for the words which he speakes are spirit and life : Begge that he will open thy eares , and say thou as followeth in the Prophet , But I doe not gayne say , I have not gone back . Stirte vp thy affection not only to imbrace his doctrine with courage , and love , because a greater , a wiser , a more consrderate , a more infallible teacher thou canst not have , as in whome are all the treasures of wisdome , and knowledge hidden . And really they are treasures of wisedome which only can inrich a soule , and affoord it pl●ntie and content for all eternitie : They are hidden vnder the outward shape of an ordinarie man , a Carpenters Sonne , from the eyes of worldly given thoughts , but not from the eye of faith , which enters further th● corporall eyes cān reach : andZ he that hath spirit will find hidden Manna in him . II. From the Synagoges passe with him to Mount Olivet , where he often preached , but chiefely give care to that prime sermon of his when opening his sacred lips , he proclaymed those eight blessings , which the world accounteth rather follie and miserie . Blessed be the poore of spirit , Blessed the m●eke ; Blessed they that mourne ; Blessed they that hunger and thirst after instice . Blessed be th● m●rcyfu●● ; Blessed the cleare of har● ; Blessed the peace-makers ; Blessed they who suffer persecution . And inlarging himself vpon this last point , declared what Kind of per●ecution , we ought to account happines , to wit when they shall revil● you ▪ and speake all naught of you vntruly for my sake . Be thou ever praysed Lord God of heaven and earth , who hast hidden these things from the wis● and prudent , and revealed them to the little ones . Doe not pa●●e these steps lightly over , but see how he did not only preach , but practise thē and made thē steps to his eternall glorie , ād the glorie of all his saincts . Happy is he whome truth doth teach by himself . III. Then follow him with multitudes of people round about the Countri●s , sowing his celestiall doctrine , and curing all disceases ▪ commanding the winds and the s●a , and the euill spirits ; Heare the people with admiration saying , never man spake as this man speaketh . what word is this ? For with power and a●ctoritie , h● commandeth th● vncleane spirits , and they go forth . See how he enters the Temple , and casts out the traffickers there , with ●is majesticall countenance and a small little whip of cords : Magnifie him with his disciples , for if thou hold thy peace , the very slones willcry him vp ▪ O stony hart of myne that is so hard , so covered and incombred with earth , so much inclined allwayes downewards , that this heavenly Master cānot find 〈◊〉 into it . Soften it I beseech thee , with thy most 〈◊〉 blood ; hold it vp with thy powerfull hand ; 〈◊〉 from the earthly thoughts which clog it ; and if it 〈…〉 , strike it with thy heavenly Chariti● , that som 〈◊〉 at least may fly out of it , and take in the tinder 〈…〉 doctrin , to inlighten and inflame my soule , which , without it , will be eternall darknes , frō which sweete Iesus d●liver me . Amen . Exercise thy power and authoritie over my passions , as thou didst over the winds and sea saying , Peac● , be still ; Teach me to doe thy will in all things ; instruct me how to performe the particular oblig●tions of my state , and calling with perfection . Teach me , above all , how I may prepare my self for thy loving presence here in the most blessed Sacrament , and there wher● thou art in glorie , when it shall please thee to call me to ●hee . Amen . The third seate . the seate of Majestie . I VVHen the Sonne of man shall come in his majestie ād all the Angels with him , thē he shall sit vpō the seate of his majesty , and all nations shall be gathered together before him . If his countenance were terrible when he tooke outhoriti● vpon him in this world ▪ what will it be when mounted on high vpon the Cloudes , he shall have all the World before him at once , and come with thousands of attendance , to doe justice against all , and co●vince all the impious of all the works ●f their impie●ie , and shall thunder out , that terrible sentence against those who shall have deserved it : Go yee accursed into fire everlasting . Art thou able to looke vp to that terrible seate ? Or rather looke downe into thy hart , and wash it quickly with reates , that that fire may not find where to take hold of thee . That day is a day of ●rat● , ● day of tribulation , and anguish , a day of calamitie and miserie , a day of darkenes and mist , a cloudy and stormy day : a day of trump●t , and alarme , against the strongest and highest , that people ●hall even wither away with feare and exp●ctation of what will come vpon them . He preached here an acceptable day , if here we receive what he preached , we may be there accepted of ; if we neglect here , that day will be little w●lcome to vs ; a dismall day to those who have here spent their dayes vnprofitably . I● ▪ S. Ihon in his Apocalyps describeth this seate , saying ▪ I saw a greate white throne , and one siting vpon it , from whos● sight earth and heav●n fled , and there was not pl●ce found f●● them , and I saw the dead , greate and little , stand in the ●ight of the throne , and bookes were opened ; and anoth●r booke was opened which is of life : and the dea● were●●dged of thos● things ●hich were written in the bookes , a●cording to their workes : and the sea gave th● dead that were in it ; and death and hell gave their dead that w●re in them , and it was i●dged of every one according to their workes . And death and hell were cast into the poole of fir● . This is the second death ▪ And he that was not found 〈…〉 in the book● of lif● , was cast into the poole of fire . Behold againe and againe this gre●te seat● , of the judge and his Assessours behold the inhabitants of 〈…〉 , declining , as much as they can , this sight , but that they found no place to fly from him : behold the dead of all sorts greate and little , rich and poore , Kings and slaves , and no difference to be seen among them , but by their workes : Behold the bookes of every ones conscience , layed open , not only to the iudge , and to every one of his Assessours , but to all the standers by ; so that thousands , and millions will be looking into thy secretest thoughts and actions , and see that which thou wouldest not have God to have seen if it had been possible : and not only thy actions , but thy intentions , so oft dissembled , ād laboured to be cloked with I know not what . Ca●st thou abide these lookes ? Now thou canst not ; then of force thou must to thy vtter shame and confusion ; no wonder that the wicked are described to begin to say to the mountaines , fall vpon vs , and to the hills cover vs. For it will be an intollerable disgrace to be thus looked on . How willingly would the allready damned have remained where they were , and not have here appeared ? But death and hell must of force give vp their dead ; and the sea , and the earth , and wherever they were concealed . Finally looke , if thou canst for feare and trembling , into that poole of fire , so vast , that it is capable of a whole world of corpses as stinking , and as filthy as they are ; see how it gapes vpon thee ; see the vggly smoke that riseth from it : Go downe into it living that thou mayest escape it dying . III Doe not mistake thyself , and think that this day so dreadfull , is farre of : it will be represented vnto thee , as the greate world in a little mal , at whatever houre thou shalt come to dy ; then the sunne will be darkened , as to thee , and the moone will not give the light : all thy pretenses will fall to ground , as so many starres , on which thou wert gazing , and the powers of those heavens , in which thou hast placed thy hopes , and thy felicitie will all fayle thee : Anguish , and confusion , and troble , and feare will ●eise thee , if before hand thou hast not ▪ provided so , that when the signe of the sonne of man shall appeare , thou mayest say with S. Andrew . O good Crosse , long desired , and now prepared for my loving soule : I come vnto thee secure , and ioyfull ; receive me also ioyfully , who am the dis●iple of him who did hang vpon thee , O mercyfull Saviour , who art to be my Iudge ; by thy infinite mercy , I'beseech thee , that thou wilt now protect me , that I may be , then protected ; delivet me from evill now , that I may then be delivered in that evill day : If thou be good to me here , it will be then well with me : for if God be for vs , who will be against vs ? and he delivered thee for vs all , as a pledge of his love , and mercy towards vs , as a mediatour for vs betwixt his mercy and his iustice : Who then shall separate vs from the Charitie of Christ ( With which either he doth love vs , or we him ) I am sure that neither death , nor life , nor Angels , nor things pres●nt , nor things to come shall separate vs. &c I reioyce with the multitude of Angels and Saints at thy victorie over thy e●imies , and at thy iust iudgements over them : Give me grace to ovbercome them here , that with thee , Lord , God , Omnipotent , we may reigne for ever and ever . Amen . Allelui● . The fourth seate ▪ the seate of love . I. HIs seate of love is the most blessed Sacrament of the Altar : For what can be more lovely then Christ in our hands , in our mouths , in our breasts , in our soules ? Here he doth act all the parts , which possibly love can expresse , he desireth to be continually with vs he accomodateth himself in a way , that he may be wit● vs , and within vs , with out all manner of offence , because in the shape of bread , and wine ; he beareth wtih our infintie , and hourely imperfections , and doth not avoyde vs for them : He is continually giving vs him●elf , in whome are all treasures : And because it is neither necessarie nor fitting that he should againe die for vs , yet he is so pleased with his death for vs , that he will have it dayly commemorated , and in a divine kind of manner , acted , and represented in this blessed Sacrament . The bread , and the C●alice being consecrated severally into his body and blood , as if one were separ●ted from the other . He acts the part of a father in providing such sustenance for vs ; of a mother and nurse in feeding vs at his owne breast ; of a frend i● comforting and assisting vs : All these kindnesses require loving co●respondence on our part ; let vs ●leare ourselves of as many imperfections as ws can , that we may be lesse troblesome ▪ accommodate ourselves to his will and pleasute in all things , and be continually giving ourselves even to death for his sake , if he so require ; and be sure never to be from him by any grievous offence . II It is sayed in the first of king● that the soule of Ion●th●s was ioyned f●st to the soule of David , and Ionathas lov●d him as he owne soule ; and they entred aleague : and Ionathas striped himself of the coate where with he was clothed , and gave it to David , and thee rest of his garments , vnto his sword and bow , and vnto his belt . Such ought to be our love towards our blessed Saviour in this most blessed Sacrament ; not only to be able to say with S. Paul , Who shall separate vs from the Charitie of Christ ? Tribulation ? or distresse ? or famine ? or nakednes ? or danger ? or persecution ? or the sword ? But we must indeavour to have so tender a love towards him , that we be as it Were one soule , and one body ; for this is the intēt of this his loving and familiar communication of himself vnto vs ; for● as melted waxe if it be poured into other waxe , they are throughly mingled one with the oother ; so he that receiveth the blessed body and blood of our Saviour is ioyned vnto him , so that Christ is to be found in him , and he . in Christ. He ▪ being sonne to the king of heaven striped himself of his glorie to cloth vs with glorie ▪ and gave vs the rest of his garments ▪ that is his ver●uous life , and example to imitate ; of what should not we strip ourselves to offer vnto him ? Specially our passions of Anger , and spl●n● , and revenge ▪ so contrarie to this Sacrament of l●ve , and lay them at his feete never to take them vp ▪ but in his defence : and purely in his cause . III Our everlasting happines consisteth in our ever permanent vnion with God in celestiall blesse : Of this happines this blessed Sacrament is a beginning , and a pledge : who would not be ever greedy to inioy it ? Entring into the ioy of his Lord , so oft as ●e could ; and because knowledge is the greatest sput to love , who would not be ever ●●minating , and ever loving his perfections ? and with the Cher●bins and Seraphins saying . Holy , holy , holy . Tho● art my God , my Cr●ato●r , my Redeemer ▪ infinite in power , in Wisedom● , in goodnes , in mercyes , in liberaliti● , in patien●e , i● humilitie , in all things imaginable : Thou art the giver of all good gifts , and founta●●e of living wat●rs , the ●●tidot● against all evills , my strength , o Lord , and my refuge ; with thee I w●ll dwell , because thee have I choosen ; possesse thou I beseech thee my hart : Absorbeat quaeso 〈◊〉 meam ignita ac melliflua vis amoris ●ui , vt ●more amoris tui moriar , qui amor● amoris mei dignatus es mori . Am●n . The fift seate : the seate of Compassion . I. THe seate of Compassion is the Cross● on which he hung . At the foote wherof finding the Magdalen I will first with her bewayle my synns , which have been cause of so painefull , and so disgracefull a death , of so happy and so worthy a person . O synne what can setforth thy enor●itie more , the● that to get pardon for thee , and to deface thee , it behoved th● sonne of God ●o suffer ? No blood could wash the away , but the blood of this lambe of God. O stayne in grayne ! no m●decine cure thee , but the sacred flesh of this immacula●e body thus brused . O venome intollerable . Who will give to my head water , and to my eyes a fount●ine of te●r●s ▪ and I will ●eepe , 〈◊〉 ●●ment day and night the death of this King of all ●ations ▪ slaughtered for my synns ; a King crowned with thornes , which ought every one of them to pearce my h●rt , and pu●ish in me the pride and sensualiti● , of which he never was guyltie . O nayles in his hands and feete ! You have mi●taken the place , where you should have been struck ; They are my hands and feet● which have synned ▪ this man wh●t harme hath he done ? I find no cause i● him . O God , my God , wherfore h●st th●● thou forsaken him , a● given him over to such a cruell death ? O death , I will be thy d●●th , I will be thy mortall bit , ● Hell. For ioyning myself With his powerfull grace , and by the merits of this victorious death . I will synne no more , and die rather a thousand death then offend him . II. Sorrow full 〈◊〉 my soul● vnto death . And what wonder ? For if I follow thee from the place where thou didst make thy last supper to the ●rosse , I find nothing but teares or blood , nothing but tants and sc●ffs , nothing but blo●●s ●nd stripes , ●othing b●t wou●ds and t●rments , nothing but 〈◊〉 and 〈◊〉 against thee , my God , my Saviour ▪ my love . What doth this thy Prayer signifie ; Father if it be possibl● , let this Chalicepasse from ●e . O bitter Chalice ? Which so much sweetnes as was in thee would not alay . I doe not say it could not , for certainly the request thou didst make was possible to be granted , but thou wouldest not . Thou didst offer thyself ūto it becaus● thou wouldest . Yet this doth not excuse me from compassionating thee ▪ for however , there was a Kind of necessitie put vpon thee . O hard necessitie ! O that from my eyes there could trickle downe such drops of blood , as then from thy whole body ! O drowsie head of mine ! Why doe I sleepe in this occasion ? Behold the Trayt●ur sleepeth not . What doe these clubs , and s●aves , and swords about this mild and innocent lambe ▪ He was dayly in the Temple among you , what did you heare from him but good ? Their eares are stopped ; they hale him away by night ; they buffet him ; they misvse him ▪ they condemne him to dye , as guiltie ; of what ? What ●ccus●tion bring you ●●●inst this man ? I am the m●lefactour ▪ I ●m ●e that ha●h synned , I have done wickedly , this lambe what hath he done ? Let this ●and , I b●s●●ch thee ▪ be turned vpon me , and vpon the house of my soule which hath harboured so many vnlawfull , tumultuo●s , and ●iotou● guests against the law of God and man. III. Harken what a sound the lashes give , which were loded vpon his tende● skin , perhaps for houres together : behold the ●urro●es which they h●ve made in his sacred flesh ; and hold thy eyes from weeping , if thou be so stout● , and thy hart from faynting , if it be so hard . O shame ! O confusion ! Behold the m●n . Is this the man so cryed vp , not long ●ince , and now so much cryed downe as to be set behinde a murtherer and a th●●f● , and a seditio●s fellow ▪ O sencelesse change ! Take him away , 〈◊〉 him away , cruci●ie him . O cry vnmercyfull ! Take him into thy armes and into thy hart , and help him to beare this Crosse , for he is ready to fay●t vnder it , as powerfull and as stroug as he is otherwise ▪ O mount ! wherfore art tho● so cragy to him , whose steps are so wholesome ? But seeing he is plea●ed to choose thee for th● stage of this his last ▪ action , 〈◊〉 sh●l● 〈◊〉 my resting place for ●ver , h●r● I will dwell because I have choosen it . and the noyse of those 〈◊〉 which struck in those cruell nayles shall sound perpetually in my ●●res ; my eyes shall be fixed vpon this la●entable spectacle , which the heavens are sory to behold ; my hart shall be nayled to his Crosse with him ; I will stand with our blessed Lady , and S. Ihon weeping ; I will say in part with the Sc●ibes and Pharisees . H● hath saved others ; He will also saue me . Lord have mercy vpon me a synner . Lord remember me now thou art in thy Kingdome : my God , doe not forsake me : Father forgive me . The sixt Seate , the Seate of Miserie . I. THe seate of Miserie , is my poore hart and soule , compassed with a body , as poore and miserable . What is man that thou art mindfull of him ? Or the Sōne of mn̄ that thou doest visit him ? A leafe tossed with every wind ▪ to day alive to morrow dead ; to day green , to morrow withered ; to day set forth with borrowed favours , to morrow abominable by its proper stench . What is beauty but the cover of a dunghill ? What proportion , but the pleasure of a● other bodies eye ? VVhat is strength but a laughing stock to thousands that are stronger ? And when a body should have all , what certaintie ? The soule is in a māner in as much vncertaintie ; for though the body decay by nature , and accidents come vpon it not possibly to be prevented ; and the mischiefe which happens to a soule is vol●ntarie , yet so much weakenes doth often oppresse it , so many enimies doe assalt it , so many crooked inclinations a●e leading it into darke , and crooked wayes , that so long as i● is in this world it is in danger ; and no man can absolutely say , I will not fall . For what is my strength that I should b●ar● , and go through with so many hard things ? Or what will be my end , that I should have patience enough to persever vnto it ? O my God! Thou must be my strength , and my patience . Thou didst vouchsafe to take vpon thee my 〈◊〉 , that I might be the stronger ; thou wert pleased to dwell in my nature , that by thy grac● it might overcome ●atur● , have compassion of this ●●rthen vessell , that it be not put to more stresse , then tho● knowest it will beare ; for of myself I am very frayle and miserable , and know not what will be my end II. O infinite goodnes . This the goodnes I must be ever clayming : for what but thy goodnes could move thee to cast thy thoughts so much vpon me , as to have mercy vpon me most misereble wretch , leaving those rebellious spirits in their iniquitie ? VVere not thy mercyes greate enough to have pardoned them as thou didst me ? It were blasphemie to think otherwise : Yet no where doth he take the Angels ; but the seed of Abraham h● taketh , and vouchsafeth to suffer miseries with vs , and to die for vs , that this mis●rie and this death , which we either dayly indure , or hourely expect , might of miserie become a happines , being borne patiently , resignedly , joyfully . They in nature doe so farre excell vs a● it is not to vs now comprehensible ; we are the least , and lowest of rationall creatures ; we made ourselves lower by our owne beastly wayes , and became very slaves of thedevill , How came it then to be thy delight to be with the sonnes of men , but by thy owne infinite goodnes which delig●teth to be doing wonderfull works , which thou alone canst doe , works glorious , and hidde● , and vnknowne to all but by thy own● infinite wisdome . III. The distance betwixt heaven and earth , is in all respects greate ▪ but nothing to the distance betwixt God and me . He must be more then an Angel that can measure it : Yet I not being able to rayse my self from dirt and dust , he stoopes to me : I myself that spake , Lo I am presert : I myself will comfort you . Shall I fall downe at his knees with S. Peeter , and say , Go forth from m● , b●cause I am a synfull man , Lord ? Or with the humbl● Centution ; Lord , I am not worthy that thou shouldest enter vnd●r my roofe . Or with the ●en lepers retire . and keepe a loofe , crying alowde , Iesus , Master , have mercy on me . Or rather with that one Samaritane f●ll on my face before hi● 〈◊〉 giving thanks , a●d with a lowad● voyce magnifying his greate , greate goodnes , that vouchsafeth thus not only to looke vpon this miserable creature , but to be with him , ●nd within him many , many wayes . O Lord ! nothing is due to me but confusion for my poorenes in all respects , and more confusiou for my many synns withou● respect . To thee Blessing , and honour , and glori● ▪ and power , and thanksgiving for ever and ever ▪ for who is sufficient to declare his works ? Or who shall add to decl●re his mercyes ? When a man shall have done , then shall h● begin . what 〈◊〉 man , and what is grace ? And what is his grace ? And what 〈…〉 good ? or what is his evill ? God is patient towards him and po●r●t● out his mercyes upon him , he hath seen the presumption of 〈◊〉 hart , that it is naught ; therfore he hath fullfilled his propiti●tion towards them , and hath s●evved them , the vv●y of 〈◊〉 . Grant me grace that I may follow it , and bring this miserable carkas , and wretched soule of myne to that glorie which tho● hast prepared for me from the beginning of the world . Amen . The seventh Seate , the Seate of Glorie . I. HIs seate of Glorie , is at the right hand of his Father , where , equall to him in all things as he is God , and neerest to him in glorie , as he is Man ▪ as farre above all the Celestiall spirits , as the hand in honour is above the foote , he possesseth the Kingdome of his Father with full power , governeth the world at his pleasure and in the plesa●tnes of his countenance is the li●e of all the heavenly Court ; and the lamp ( or light ) 〈◊〉 is the lambe : for infinite glorie doth shine out even fro● that glorifyed body of his , able to astonish the highest Che●ub●●s , as much as the three Apostles at his transfiguration , were it not that they are strengthened above their nature . Hither if we lift vp the eyes of our Soule , we may see the King in his beauty , his throne , his scepter , his crowne , his footestoole of gold , his garments as vvh●●e as snovv his face resplendent as the sunne ; His retin●● in array proportionable to his owne most bountifull magnificence and their deserts : King of Kings , and Lord of Lords . Fall downe before this throne , doing homage ●nto him ▪ and reioy●ing at his exaltation ▪ more then at any thing in this world , or in the next ; because he alone is worthy : all other creatures , if you take from them , what they haue from hi● , what are they ? He alone is holy . He alone i● powerfull . He alone hath immortaliti● , and incorruptibilitie within his owne absolute power , and of himself , and th●re 〈…〉 resit his hand , or strength . II. In the Apocalyps it is related that thousands of tho●sands of Angles made ioyfull acclamations to this ●ambe of God ▪ this King of Kings , saying that he was worthy , that his power and divinitie , his wisedome and strength , his honour and glorie should be praysed and renowned by all and every Creature that was in heaven , or on earth , or vnder earth acknowledging the same ? and that the foure and twentie elders ( that is , the Patriarchs , and ●athers , and Sain●●s of the old , and new Testament , signifyed by the perfect nūber of twelue twice told ) did fall downe before his throne , and adored him , and tooke the crownes which they had vpon their heads , and layed them before his throne , acknowledging all from him , and all due to him againe . Behold therfore this spectacle with greate ioy and congratulation . Attend every Angel , and every saint in his rank : The Angels with their promp●nes ; the Archangels with their c●re , the Thrones with their desire he should rest in them , the Dominations wi●h their courage in his service ; the Principalities with their heroicall acts : the Powers with their pietie and devotion ; the Cherubins with their wisdome and discretion ; The Seraphins with their ardent love and affections . The Patriarchs with th●ir expectation fullfilled , and figures demonstrated . The Apostles with the cleare sight of that which they beleeved and preached ▪ The Martyrs with their particular laurell and content , for every thing that they suffered ; The Bishops and Doctours , with their knowledge infinitely augmented ; the other Confessours with the hundred fold reward of all their labours increased ; the Virgins , and VVidowes . with their puritie and synceritie in following him wherever he went ; and if there be any particular among them with whome we have speciall acquaintance , that partie will do vs the favour to conduct vs , and shew vs more then can be here expressed , and chiefely the singular honour which the Blessed Virgin his Mother doth him , for the singular favour received in being choosen to so high a dignitie , ād in all respects fitted for it . III. O ever blessed Saviour ▪ two things I behold i● this glorious sight , thy infinite worth , and my infinite obligations : where shall I find thoughts sufficient 〈…〉 ▪ presse them ; all these which I have rehearsed doe no● reach the ten thousand part of them : Yet O that I had them all , and the concurrence of all that are , and have been , and shall be ! my demand seemes greate , and is liele , as all that I have done or am able to doe is ( god ●ot ) little . O miserable littlenes ! Accept notwithstanding swee●e Saviouur , of this little , all that is : The two 〈◊〉 of the VVidow were little ; but ô that I had that greate hart with which she offered all . Accept of it , sweete Iesus as it is . I blesse thee with all thy creatures in heave● and earth ; I ioy with them at thy glorie , with them I offer my perpetuall service vnto thee my God , my Sav●ou● , my all things : with them I hope to inioy thee more perfectly , when thou shalt be pleased with it , that I may give thee ioy though not sufficiently , yet 〈◊〉 world without end . Amen . FINIS . Introductiō to our following Meditatiōs . 3 THe Baptisme of our Saviour . 5 His fast , Temptation and victory . 7 S. Ihons testimonie of him . 9 He gathereth Disciples . 11 He turned water into wine . 13 Application to the most B. Sacrament . 15 He casteth Marchants out of the Temple . 17 He instructs Nicodemus . 19 The conversion of the Samaritan Woman . I. Part. 21 II ▪ Part. 23 He cures a noble mans Sonne . 24 He teacheth from S. Peeters ship . 26 Second Application to the most B , Sacrament . 27 His fervour in preaching and divers cures . 29 Three pretend to follow him . 31 He calmes the Sea. 32 He casteth our a Legion of evill Spirits . 34 He cureth one sick of a palsey . 35 He call's S. Matthew . 37 Third Application to the most B. Sacrament . 38 He rayseth lairus his daughter 40 He cureth the sick man at the Poole . 42 He cureth a withered hand . 44 He chooseth Apostles . 45 The eight Beatitudes . 47 Other documents . 49 Fourth Application to the most B. Sacrament . 50 The narrow way . 52 He cureth the Centurions servant . 54 He rayseth the widowes Sonne . 55 S. Ihon sends his disciples to be instructed . 57 The conversion of the Magdalen ▪ 58 He casts out a dumb devill . 60 Thefift Application . 62 The Parable of the Seed . 64 Of the Cockle . 65 The Mustard seed and treasure . 67 He is misused in Nazareth . 68 Instructions given to his Apostles ▪ 70 The death of S. Ihon Baptist 7● The sixt Application . 73 The multiplying of the five loaves 75 He walketh ād biddeth Peete● walk vpon the waves ▪ 77 He cureth the daughter of the Canancan . 7● He cureth a deafe and dumbe man. 8● Peeter confesseth Christ to be the Sonne of God ▪ 8● Christ foretelleth his Passion . 8● The seventh Application . 85 The Transfiguration . 8● He casts out the devill ●hich his discipl●● could not . 88 Humilitie commended , and the avoyding of scandall . 90 The Parable of the King taking account of his 〈◊〉 . 9● He goeth privately to Hierusalem . 94 Officers sent to appreh end him . 95 The eight Application . 96 The ten lepers . 9● The VVoman in Adulterie , 100 Christ the light of our world . 101 He gives sight to one borne blind . 10● Our Saviour the doore and good sheep ●eard . 10● Seventy two disciples . 106 The ninth Application . 10● The parable of the ●ounded ma● . 110 Martha intertaines our Saviour . 〈◊〉 He teacheth to pray . I. Part. 11● II. Part. 116 III. Part. 11● Avarice condemned . 119 The tenth Application . 12● The watchfull servant . 123 The punishment of the vnrepenta●● . 124 The goodnes of God shewed iu two 〈◊〉 ▪ 12● He bewayleth the vngratefull . 127 Precepts of humilitie and Chariti● . 12● Perfect ●enunciation . 131 The eleventh Application . 13● Parables of the lost sheepe and the 〈◊〉 13● The Prpdigall Child . I Part. 13● II. Part. 〈◊〉 The vnfaythfull Baylie . 14● The rich glutton . 142 The Pharisee and the P●blican . 143 The twelfth Application . 145 He perswades perfection . 147 The reward of them who leave all . 149 VVorkemen hired into the Vin●yard . 150 Lazarus raysed . I. Part. 152 II. Part. 154 III. Part. 156 The thirtenth Application . 157 He fortelleth his Passion . 159 The Sonues of Zebedeus demand . 161 The blindman neere lericho . 162 Zaccheus . 164 The Magdalen annoy●ts our Saviour . 166 The Councell of the Iewes against our Saviour . 169 The Fourtenth Application . 167 Gentils desire to see our Saviour . 171 He teacheth that he is God. 173 The parable of the vineyard hired ou● . 175 Of the King marying his Sonne . 177 Tribute payed to Cesar. 178 The greate Commandment . 181 The fiftenth Application 182 Signes of the coming of our Sauiour . I. Part. 184 II. Partt . 186 III. Part. 188 The ten Virgins . 190 Talents distributed . 191 The last I●dgment . 194 The sixtenth Applicatio● . 195 Seven Seates of our Blessed Saviour . INTRODVCTION . THe first Seate ; of Pu●itie : 200 Seate of Auctoritie . 201 Seate of Majestie ▪ 205 Seate of love . 207 Seate of Compassion 209 Seate of Miserie . 211 ●●●te of Glorie . 213 FINIS . Errours of the Second Part. Such , as is hoped will not troble the vnderstanding reader , are omitted ▪ Pag. Lin. Err. Corr. 9 1 mind winde 9 9 vs more more 1 10 to thou 15 28 it turne it to turne 16 31 spuor●e savorie ●● 17 then their   30 the to 52 32 of dele 54 25 soldeers soldiers 55 8 God go 61 21 diff●nsion dissension 62 11 oftentation oftentation 〈◊〉 35 spe●d spre●d 〈◊〉 31 O of ●4 25 not reflect not to reflect ●9 22 we we if we , if we ●0 41 which with 〈◊〉 4 ff● all shall 95 4 in in the   34 then thou 100 33 impac● impeache 104 1 to vs as 117 27 ercised exercised 122 18 and at 125 39 house of a house   40 of a del● 130 39 all not 140 1 consider we consider 149 1 loving leaving 156 6 best be best 168 2 ayp has Cayphas 174 2 owe awe 184 20 say I say 202 7 followers flowers   10 per pe● 206 29 mal map Notes, typically marginal, from the original text Notes for div A51306-e190 Chrysoft . hom . 18. in Ge●es . hom 15. Cant● . Notes for div A51306-e330 Rom. 〈…〉 . Hora est j●a nos de somno sur gere . H●●e enim proprior est ●ostra salus qu●cum credidimus . Nox pr●●eslit , dies autem approqinquavit . Abijcia●mus ergo opera t●nebrarum , & induamur arma lucis , sicu● in die h●●estè a●bulemus . Induimini Dominum Iesum Christum . Hoc lentite in vobis quod in Christo Iesu , qui●● in forma Dei esset . &c. Philip. 2 ▪ 5 Non rapinam arbitratus est esse se aequalem Deo. Ph. 2. 7. Matth. 16 ▪ 24. Hoc Sentite . Phil. 2. 5 Notes for div A51306-e890 Missus ●st Angelus Gabriel ● Deo. Luc. 1. 20. Galilaee , Volubili●ie : Ioseph , increase Nazareth , floride Marie , exalted . Hebr. 1. 4. Notes for div A51306-e1250 Quae 〈◊〉 , ●udisset . Rom. 9. 12. S. Bern. Hom. 4. super Missus . Notes for div A51306-e1630 Quomodo fiet istud . S. Ber● supr● . Notes for div A51306-e1790 Ecce ancilla Domini . S. Ambr ▪ Notes for div A51306-e1940 Exurgen● , Maria. Luc. 1. 39. S. Ambr ▪ Ps. 44. v. Notes for div A51306-e2290 Magni●icat . Ex hoc beatā me dicent &c. Fecit mihi mag●● . Deposuit potentes 〈◊〉 Sede &c. Suscepit Israel pue●um s●um . Notes for div A51306-e2670 Elizabeth impletum est &c. Luc. ● . 57. S. Ambr ▪ Psal. 118. 155. Eph. 2. 3. Notes for div A51306-e3060 Benedictus Dominus &c. Sicut locutus e●t per os sancto●●● &c. V● sine timore 〈◊〉 manu inimicorum liberati ▪ Illumina●● his qui &c. S. August ▪ Notes for div A51306-e3280 Fuit ho● mo Missu● 2 D●o . Io. 1. 6. Matth 23. 2. Notes for div A51306-e3570 S. Ambr ▪ Psal. 9. 10. Notes for div A51306-e3690 Vox clamantis in deserto . Luc. 3. 4. Act. 17. 32. Omnis vallis implebitur . S. Leo. Omnis mons & collis humiliabitur . Erunt prava in directa . Et aspera i● vias planas ▪ Notes for div A51306-e3870 In principio erat v●rbum . Notes for div A51306-e4060 In mundo erat & mundus per ipsum factus est . ● . Ihon Chrysostome . Notes for div A51306-e4220 O 〈◊〉 quae ex ore 〈…〉 O Adona● Domine . O Radi●●essae . Notes for div A51306-e4320 Exiit Edictum . Sap. 8. 1. Psal. 94. 4. Heb. 13. 14. Notes for div A51306-e4480 Et factum est c●m essent ibi . Hebr. 1. 6. Esuriente● implevi● boni● . Notes for div A51306-e4610 Pastores erant in regione eadem . H●br . 13. 8. S. Bern. Psal. 32. 9. 10. 1. Notes for div A51306-e4840 Et subito facta est cum Angelo . Notes for div A51306-e4990 Postquam consumati sunt die● octo . Coloss. 3. 9 ●ccl . 18. 6. S. Bernar● Notes for div A51306-e5150 Et vocat● est nomen ejus Iesus , S. Bernard Act ; 9 , 10● Phil. 2 10 Gen. 27. 22. Notes for div A51306-e5320 Cum natus esset Iesus in Bethleem Iudae S. August . Ih. 12. 15. S. Chris. Notes for div A51306-e5490 Audien● Herode● turbatu● est . Pr. 21. ●0 ▪ P : 5 n. ● Esay . 9. 6. Notes for div A51306-e5670 Quicum audissent regem . Th. à Kep . ● 3. c. 17. S. Fulgen. S. Ambro. S. Greg. Notes for div A51306-e5870 Postquam impleti sunt dies purgationis eius . Sap. 2. 11. Apoc. 2. 27. Notes for div A51306-e6000 Omne masculinum . Luc , 1. 75. Hietemiae ●● . 15. Ecol . 2 , 2● Notes for div A51306-e6200 Et 〈◊〉 homo era● in Hierusalem . Luc. 10. 28. Eccl. 12. 13. Ps. 26. ●● Notes for div A51306-e6500 Et venit in Spiritu in templum . Cant. 2. Gen. 32. 26. Notes for div A51306-e6680 Et benedixi● illis Simeon . Eccli . ●6 ▪ 25. 27. S. Paulinus . Thom. ● Kemp. i. ● . c. 7. S. Berdar . Notes for div A51306-e6870 Et erat Anna Prophetissa . Chrysologus . Origen . S , Cypri , Thom ● Kemp. 1. 3. c. 7. Prov. 3. 3● . Notes for div A51306-e7120 Ecce An● gelus dui apparuit in sown is Ioseph . Matt. 2. 13. Tob. 4. 23. Notes for div A51306-e7280 Tunc Herodes videns quod illusus esset à magis &c. Sap. 5. 4. S. August . S. Fulg. S. Leo. 1. Thess. 4● 13. Notes for div A51306-e7470 Defunct● autem Herode . Thom. 2 Kemp. 1. 1. c. 11. n. 3. Notes for div A51306-e7640 ●tibant Parentes ejus . &c. ●nc . 2 , 41. S. Bern●●● Notes for div A51306-e7780 Et dixit Mater ejus ad eum . S. Bernard Th : a Ke : 13 c 2 n 5 S August . S Bede Eucherius Notes for div A51306-e7970 Et desce● dit cumeis &c. Esaye 25 ; 20 Eucherius S Bernard Notes for div A51306-e8140 Ecce ascedimus Hie rosolyma : Mat : 20. 18 Recogitate ●um &c. Hebr. 12. 3. Luc. 24. 6. Heb. 12. 2. Notes for div A51306-e8340 Tun●c●●● gregati sunt Principes Sacerd●tum ▪ Mat. 26. Notes for div A51306-e8570 Primo di● Azymorum &c. Notes for div A51306-e8780 Sciens Iesus quia venit hora eius . 10. 13. Notes for div A51306-e8970 Cum 〈◊〉 dixisset , turbatus est spiritu . Ioan. 12. 35. Coloss. ● 24. Notes for div A51306-e9200 Desiderio desideravi hoc Pascha manducare vob●scum &c. Luc. 22. 15. Notes for div A51306-e9300 Caepit contristari & moestus ess● &c. Notes for div A51306-e9450 Dormite ia● ex requiescite : Surgite eamus &c. 1. Pet. 2. 12. Can● . 2. 3. P. 118. 106. Notes for div A51306-e9740 Adduxe . runt eum ad Annum primum 10. 18. Notes for div A51306-e9970 Tune expuerun●●n faciem ●ius &c. Notes for div A51306-e10150 Vtfactus ●st dies confestim convenerunt seniores plebis &c. ●ob 9. 3 : Notes for div A51306-e10350 Pilatus audien● Galilae misit 〈◊〉 ad Herodem . Luc. 〈◊〉 Lu● . 13. 26. Notes for div A51306-e10550 Est autem vobis con suetudo v● vnum dimittam Luc. 23. Notes for div A51306-e10710 Tunc ergo apprehendit Platus Iesum & flagellavit . 1. Paral. 2● 7. Notes for div A51306-e10830 Milites plectentes coronam de spinis imposuerunt capiti eis . 10. 19. 10. 4. 23. Notes for div A51306-e10980 Ec●ea ▪ duco e●m for as v●●ognosc●tisnullam invenio in ●o caufam 10. 19. Ma●th . 25 , 40. Notes for div A51306-e11280 Suscepe● runt ergo e●m , & eduxe runt ●rucifige ● ren● Meeh●di : us apud Baroniu● Notes for div A51306-e11400 Et vene ● runt●n locum qui dicitur Calvariae locus , & dabant ei bibere Myrrhatū vinum sum felle ▪ mixtum &c. Notes for div A51306-e11540 Pater , dimitte ●is , non ●nim sciunt quitd faciun● . Luc. 23. S. Gregor S ▪ August . Matth. i8 . 37. Luc. i5 . 24. Notes for div A51306-e11800 Vnus autē de his quipen debat ●atronbus &c. 〈◊〉 ▪ S. Leo. Notes for div A51306-e11970 Staban● juxta Crucem Iesu 〈◊〉 ejus , 10. ●9 ▪ Theophil . S. Ambr. S. August . Notes for div A51306-e12180 Deus , De● us meus , vt quid dereliquisti me ▪ Notes for div A51306-e12340 Post hae sciens Iesus q●ia omnia consummata sunt . ●● ▪ 4. Psal. 62. Notes for div A51306-e12570 Cum ergo accepisse● Iesus acetum , Eec● . 9. 10. Notes for div A51306-e12740 Et eccevelum Templi scissum est id duas partes . S. August ▪ Cant. 4. 9. Ps. 131. 14. Notes for div A51306-e12990 Cum autem sero factum esset venit Ioseph &c : S. Ambr. S. Ambr. S. August : S. Ambr ▪ Notes for div A51306-e13190 Ma●th . 20. Psalm . 22. ●ierem . 9. Luc. 7. 45. Math. 27. ●9 . Psalm . 72. 26. Io , 19. 39. Prov. 3. 32. Matth. 4. 26. Notes for div A51306-e13500 Psalm . 2. ● . August . Notes for div A51306-e13670 Eze●●● . 33. ●● . Notes for div A51306-e13840 Psal. 18. 13. Psalm ●●● . Notes for div A51306-e14170 Ps. 131. S. Leo. Heb. 5 , 7. Gen ●7 ▪ Notes for div A51306-e14550 Eph. 2. 4. Notes for div A51306-e14740 Descendit ad Inferos . Zachari● 13. 6. Psal. 21 1● . Io. ● . 29. Notes for div A51306-e14900 Convenerunt principes sacerdorum ad Pilatum dicentes ; Domine , recordati sumus &c. Math. 27. 62. Gen. 3. 20. Iud. 4 21. Esther c. 7. Iudich c. 13. Luc. 28. Luc. 1. 42. Notes for div A51306-e15120 Cum transisset sabba thum . Marci 16. 1. Cor. 9. 24. Notes for div A51306-e15340 Et respicientes vitlerunt revolutum lapidem &c. Marci 16. Serm. 75. Matth. 28. S. Eern. Notes for div A51306-e15530 S. Chr●sor Thom. 2 Kemp. l. 4 : c. 12. Notes for div A51306-e15710 Cuc●rrit Maria Magdalena & venit ad Simonem Io. 2p . Serm. 79. Lue. 24. Ibid. 24. Notes for div A51306-e15880 Maria autem stabat ad monumentum foris plorans . &c. Io. 20. 11. S. Gregor . Ap. 3. 20. Notes for div A51306-e16050 Dice● , di Iesus ●●lier . Rom. 8. 17 Notes for div A51306-e16270 Atilla execuntes sugerunt de monument to Marci 17. 7. Proverb . 22. 13. Iacob , 4. ● . Notes for div A51306-e16440 Et ecce duo ex illis ibant ipsa die . Luc. 24 Ps. 6. 3. Psalm 4 3. Notes for div A51306-e16670 〈…〉 Notes for div A51306-e16810 Cr● ser● esset die illo &c. Io. 20. Chryso● 8. 8● . S. Bede . 〈◊〉 . 16. 20. Notes for div A51306-e17020 Thomas autem vnus ex duodecim non erat cum illis . S. Iohn Chrysost. S. Greg. ●ierem ▪ ●● . S. Ihon Chrysost. Iob 38. 2● . 2. Pet. ● ▪ 19. Notes for div A51306-e17250 O●●endit ●is manus & latus . Io. 20. S. Bernard S. Thom. Th. a Ke. l. 3. ● . 1. n. 2. S. Ambr. S. Bernard S. Augu. S. Bernard S. Augu● . Notes for div A51306-e17410 Erant simul Simon Petrus & Thomas . Io. 21. S. Prosp●r 〈…〉 〈…〉 Notes for div A51306-e17600 〈…〉 S. Greg. Notes for div A51306-e17760 Cum erg● praudissent 10. 2 15. S. August . S. Ihon Chrysoft . ● . 10. 3. 14. Matt. 2● . 33. Notes for div A51306-e17950 Amen dico tibicum esset iconies . Notes for div A51306-e18120 Novissime autem recumbentibus illis . Marci 16 S. Bern. Act. 28. 5 Notes for div A51306-e18270 ●raebuit leipsum viuum po●● Passionem suam . Act. 10. Matt , 28. ●● Rom. ● . 34. Dan. 4. 32. Luc. 12. 4. Th. a Ke. 1 , 2. c 8 , Notes for div A51306-e18500 Vndecim discipuli abierunt in Galilaeā in montem vb● constituerat illis Iesus Matth. 28. 1 Cor 15 6. ●uc19 37. 〈◊〉 34 44 Th. Kem , ●● . 3. c. 54. ● . ● . Notes for div A51306-e18690 Dominur regnavit decor●m indutus est . Ps. 92. Matth. 16. 18 Ps. 23. 3. 10. 14. 2. Viri Galilaei quid ●●atis . Act. 1. Viri Galilaei . Et ipsi adorant●● regressisunt . Luc● 24 52. Notes for div A51306-e18970 10. 14 21. 10. 13. 34. Eph. 3. 16. S. Bern. Notes for div A51306-e19120 ● . 10. 4. ●●● 10. 19. 34. Notes for div A51306-e19210 Sap. 8. ● Gen. 1. 3● 10. 13. 1. Sap. ●● Luc. 18. 27. Notes for div A51306-e19370 Lue. 1. ●1 . 49 Notes for div A51306-e19450 Luc. 15. 13. Psal. 31. 9. Lib. 1. vi●●● . Notes for div A51306-e19600 Ps. 76. ● Bo. 8. 3● , Notes for div A51306-e19710 Philip●● 23. I. 10. 〈◊〉 18. Ps. 〈…〉 Ps. ●4 . 7. Notes for div A51306-e19860 ● . 10. 24. 〈…〉 10. 14. 〈◊〉 2. The●● 3 4. S. Aug ● Notes for div A51306-e20000 1. Tim. 2 4 Io. 1. 9. Eccl. 15. 15. Sap. 12. 2. Deut. 4. 6. Matth. 28. 20 ▪ Matth. ●● . 28 1. Tim 〈◊〉 Esay . 1. 18. 3. Reg● 29. Notes for div A51306-e20300 Gal. 2 , 20 Blosius in moni● . ● . 1. Th. Ke● . 1. 2. c. 7. Blosius ibidem . Sap. 10. 25. Gen. 9. 15● Ps. ●● . ● . 32● Notes for div A51306-e20470 2 ▪ Cor. ●● 10. Th. a Ke● . I. 1. c. 11. 2. Cor. 3. Gal. 6. 17. Rub 1. ● . c●● Notes for div A51306-e20650 Matt. 5● 45. Matt , 2●● 39. Rom. 5. 30. 2. Cor. 6. 11. 1. Cor. 9. 19. Iud. 11. 36. 2. Cor. 12. 15. 2. Cor. 11. 27. Notes for div A51306-e20950 1 Io. ● 13. Th. 2 Ke. l. 3. c. 47 ▪ n , 3. Rom. 5. ●● Ep. 3. 〈◊〉 Rom. 5. 7. Rom. 8. 24. 1. Cor. 6. 20. Notes for div A51306-e21220 Esaii ; 6 2 Eccl ▪ 43 32 Luc : 6 12 , Luc ▪ 2● 49. Io : 8 2● Sap : 8 1● Ps. 264 Luc. 10. 40 Notes for div A51306-e21510 Io. 13. 34. Rom. 12 : 21 S. 〈◊〉 Cant. 〈◊〉 Notes for div A51306-e21720 1. Cor. 1. 23. 1. Cor. 2. ●● . 〈◊〉 . 21. 7. 1. Pet. 1. 19 2 Pet. 〈◊〉 Rom. 9 ●● Matth : ●● 15 Notes for div A51306-e22130 Cum complerentur dies Pentecostes . Act : 2 Mat●h : ●4 42 Luc. 1. 3● . 10. 16. 13. Notes for div A51306-e22400 Erant autem in Hierusalem habitantes . Ioel 2 , 2● Act. 241 Notes for div A51306-e22580 Erant perseverantes in doctrina Apostolorum . Act : 2 43 ● Cor : 113 Luc : 18 ● Act : 5 4 Act : 2 46 Notes for div A51306-e22790 Matth. 28 19 10. 16. 13. Notes for div A51306-e22910 Deut. 6. 4. Matth. 2● 38. Deut : 6 6 Sap ▪ II 26 ●om : 13 10 1 Cor : 13 1 Cor : ●● 8 Cor : 6 17 Notes for div A51306-e23220 Eccl. 43. ●1 . Notes for div A51306-e23310 Sap. 12. 13. Rom. 8. 32 ▪ Prov. 3 15 Notes for div A51306-e23470 S. August : l0 : 217. Notes for div A51306-e23620 Sorrow for former offenses and omissions ▪ Apoc. 3 : 20. The presence of God. Right intentio● . We may benefit ourselves by all occurrances : A morning oblation ▪ Psal , 6● Prayer and meditation . Sap. 8 Conversation ▪ Matth. 11. ●9 . Circumspection . Patience . Resignatio . Examen . Th. a Ke l. 1. c. 11. ● . 5. Our mutabilitie . Desire of being dissolved : Iob. 10. 1. Ps. 26. 13. Psal. 41. 3. Cant. 3 4. Ps. 137. 6. Ps. 29. 8. Ps. 114. 3. ●antie . 1. Apoc. 2● 23. Phil. ● . 32 Iacob 3. ● Luc. 17. 10. Notes for div A51306-e24920 Luc. 2. 14. Mat● . 26. Heb. 1. 6. Exo. 3. 5. Ex. 19. 18 ▪ Ex. 15. 〈◊〉 Ps. 28. ● . Rom , 9. ●● Psal● . ●●● Exod. 34 6 Esay 6. Th. a Ke. l. 4. c. ● . n. 1 Notes for div A51306-e25300 10. 18. 37. Apoc. 19. 16. Apoc. 4. 10 Matt. 25 53 Luc ▪ 17 27 Luc ▪ 19. 38. Notes for div A51306-e25520 S. Grego . Ep. 5. 32. Oztae 2. 19. Apoc. 19. 7. Tob. 4. ● . Esay . 62 2 Rom. 8 32 Notes for div A51306-e25790 l0 . 10. ●● Gen. 31. 40 Psal 143. Ezech. ●● 16 l0 . 10 ●● l0 . 10. ●● S. Ihon Chrysos●ome . Psal. 105 ● Sap. ●● Prov. 3 17. Psal. 84 9 Notes for div A51306-e26140 Luc. 10. 39. S Ihon chrysost . Ma●●h . 23 ●o Io. 7. 46 ● Reg. 3. 10 ●say 50 5. Ps ▪ 118 68 Marci ● 22 S : August Notes for div A51306-e26370 Mar●i 6 ●● ● Tim. ●●3 I0 . 14. 2● Notes for div A51306-e26500 Marci 5. Luc. 8. 26. Lu● . 17. 7. Notes for div A51306-e26690 Io2 . 5. 22. Ioan. 3. 1● Matt. 25 ●● 1 Cor 11 26 Matt. 5 23 ●ap . 1● . 18. Io. 5. 27. 〈◊〉 12 ▪ 31. Councel ● Trent . Apoc. 2 23 Eccl. 9. 1. Marc. 4 3● Psalmo 2 Notes for div A51306-e27010 1 Io. 22 ● Tim. 25 Luc ▪ 23 34 〈◊〉 . 83. 10. ● . August . Matth. 26. Notes for div A51306-e27230 Io. 15. 〈◊〉 . Ro. 13. 10 ▪ Io. 4 19 sap . 11. 25 ▪ Ps. 〈◊〉 4 〈…〉 Io. 15 15 Luc : 11 9 Exod : 33 13 ● Tim. 6 16 Io. 13. 1. Prov. 328 Notes for div A51306-e27580 Matth. 28 ▪ 10 Rom. 8 〈◊〉 Rom ▪ 〈◊〉 Gen. 37 4 Luc. 15 2● Luc. 12 〈◊〉 Prov. 〈…〉 lisay 〈…〉 Prov. 6 19 〈◊〉 Pet. 2 ▪ Notes for div A51306-e27840 Gen. 4. 〈◊〉 Gen. 22 ▪ Exo. 13. 〈◊〉 Luc. 22. 19 〈◊〉 Cor 11 : 24 ▪ Coloss. 115 Io. 6. 55. 56 Notes for div A51306-e28020 Sap. 16 〈◊〉 Mat●● . 〈◊〉 ▪ 1● Matth. 〈◊〉 ▪ 28 Thom. á Kemp. l. ● c. 1. n. 2 ▪ 10. 1 29 Io. 12 3 Matth. 4● 11. Notes for div A51306-e28300 〈…〉 〈…〉 Marc● 6 3 ▪ Io. 3. 2● Sap. 8. 〈◊〉 Luc. 8. 20 Notes for div A51306-e28490 Luc. 1 ▪ 〈◊〉 Luc. 1. 43. 〈◊〉 R●g 4. Matt. 3. 14 Luc. 8 44 Io. 127. Thom. à Kemp. l. 4. c. 1. n. 10. 〈◊〉 1 3● Io. 11● Io. 32● Th a K●● l 4 c. 〈◊〉 12 Matt. 〈…〉 Notes for div A51306-e28830 Io. 4● 〈…〉 Col : 2 3 〈◊〉 Iac. 〈…〉 Io. 4. 〈◊〉 Notes for div A51306-e29280 Luc. 7. 32 ▪ Luc ▪ 1 : v. 14 Ma●e . 18. 27 ▪ Ro● 13 10. Tob. 4. 11. Th. a Ke● l. 3. c. 59 ▪ S. Greg●● Notes for div A51306-e29480 Matth. 〈◊〉 22. S. Ierome . 〈…〉 . O sacrum convivium ▪ Notes for div A51306-e29640 〈…〉 ▪ Io. 〈…〉 Io. 11 39 Io. 12 ●0 Luc. ●5 10 〈…〉 Lu● . 10 42 1 Cor. 13 4 Thom. 〈◊〉 Kemp. l. 4 c. 13 n. 2 Notes for div A51306-e29950 Luc. 19 Thom. à Kemp. l. 4 c. 18 Cor. 8.2 Thom. à Kemp. l 4 c. 18 n. 2 Thom. à Kemp. l. 4 ▪ c. 16. n. 2 ▪ Notes for div A51306-e30160 Zach. 9 9 Matth. 21 ▪ S. Bern. Thom. à Kemp. l. 2 ● ▪ 8. n. 2. Luc. 19. 2 1 Cor ●● 28. Prov. 15 ●● Th. a Ke● 1. 4. c. 17. n. 5 Notes for div A51306-e30440 Act. 2 42 Th. a Ke. 1. 4. c. ● . i , Cor. 11 30 Ec● . 4. 4. Notes for div A51306-e30620 Matt. ●● Ps. 83. Phil. 1. 23. Ibid. V. 2● . Rom. 8 ▪ 35. ●● . t. 36. Luc. 9 52 Io. 13 23 Luc 24. 29 l. 4 c. 16 n. Io , 20. 2● Notes for div A51306-e30960 Act. 1 1● 3. reg . 8. 7. Esay . 6. ●2 . Ap. 9. 16. Io. 1. 26. Matth. 16 Io. 1. 49. Act. 7. 55 S. Ihon Chrysost. S. Agnes S. Agatha S. Cecilie Notes for div A51306-e34980 L. de Virg Luc. 1. 32. Io. 1 ▪ 10. 1. 18. Esay . 55. 4. Io●l . 2. 23. Notes for div A51306-e35410 Tun● venit Iesus a Galialea in ●ordanem . &c. Matt 3. 13. Ma●c● 6. ● . Matth. 5 26 Matth. 5 9 Psalm : 4 3 Notes for div A51306-e35790 Tunc Iesus ductus est a spiritu in desertam &c. Matth , 4 S. August . 1 Cor. 10 12 Notes for div A51306-e36120 Altera die vidit Ioannes Iesum venientem ad se &c. Io. 1. 29 Thom. 2 Kemp. l. 2 c. 8 Prov 3. 34 Cant. 13 Thom. à Kemp. l. 2 c. 7 n. 3. Psalm . 83 : Cant. 1. 7 ▪ Notes for div A51306-e36620 Erat autem Andreas frater Simonis Petri vnus ex duobus . Io : 1 40. Apoc. 22 17 Thom. à Kemp. l ▪ 2 ▪ c. 8 Prov. 18 19 Bēda . Rom. 13. 14 Psa●m 138 Esaye 2● 17 S. Bern : Reg. 2 ● Notes for div A51306-e36960 Et die te●tia nuptiae factae sun● in Cana Galilae● : Io : 2. S. Maximus . S. Ihon Chysost ▪ Prov. 15 15 Mar●i 7. 3 Gen. ● Rom. 8. 28 S. Ambr ▪ Notes for div A51306-e37240 Esaye 45 ● Hccl. 24. 25. Io. 3. 31. Prov. 9 5. Sap. 16. 20. 1. Reg. 9. 7 Io ▪ 2. Ps. 118. 124. Notes for div A51306-e37590 Prope erat Pascha ●udaeorum . Io. 2 13 Matth. 21 13 S. Paul●nus . S. Bede S. Hierome Prov. 11 4 S. Ambr. Notes for div A51306-e37810 Erat homo ex Pharisaeis Nicodemus nomine &c : Io. 3 S. Ihon Chrysostome . S. August . Num. 21. 9 S. Ihon Chrisost. Notes for div A51306-e38080 Venit Iesus in civitatem Samariae quae dicitur sichar &c. Io. 4. S. August . Notes for div A51306-e38400 Reliqui● ergo hydriam suam mulier &c. v. 28 S. Cy●illus S. Ambr. S. Ihon Chrysost. Notes for div A51306-e38680 Erat quldam Regulus cuus silius infirmabatur &c. Io. 4. 46 S. Greg ▪ S. August . Chr●sologus . Theophil . Notes for div A51306-e38870 Cum turb● irrue●●●● in ●um &c. Luc. 5 S. August . S. Ambr : Io. 669. S. Ambr S. Ambr. Notes for div A51306-e39110 Io. 6 57 Luc ● 49. Thom. 2 Kemp. l. 4 c. 1. n. 10 Notes for div A51306-e39580 E tingrediuntur Capharnaum & statim &c. Mar ●1 21 Luc. 4 ● Rom. 7 23 S. Ambr. 〈…〉 Thom. ● l. 2. c. 8. n. 3. Notes for div A51306-e39840 Ambulantibus illi● in via &c. Matth. 8 ●9 Luc. 9 57 S. Augu●●tin . S. Augu●● S. Basilius Philip. 3 13 Notes for div A51306-e40090 Assumunt eum ita vt ●rat in navi &c. Matth. 8 23 Marc. 4 36 S. Chry●●●ogue . Prov. 12 2● S. August● ▪ S. Bernar● Psal. 43. 23 S. August . Thom. ● Ke●p . l c 12. n. 2 Notes for div A51306-e40390 Cum ve . nisse● trans fretum in regronem Gerasenrum &c. Matth. 8 28 Marc. 5 1 Luc. 8 27 S. Hierome . Prov. 2. 14 Tertull ▪ Thom. ● Kemp. l. ● c. 2 n. 4 Notes for div A51306-e40680 Et iterum intcavit Capharna●n &c. Marc ▪ 2 Luc. ● S. Ambr. S. August . S. Hieron . S. Augus● Notes for div A51306-e40900 Et cum transisse : inde , vid it hominem &c. Matth. 9 Marc. 2 14 Luc 5 29. S. Hierome . S. Hier. Gregorie Nazianzen . Hilarie . Prov. 20 9 Tobie 4 8 Notes for div A51306-e41220 Io. 6 33 S. Ambr. Concil . Florent● Io. 6 32 Matth. 8 28 Luc. 8 27. Marci 5 3 Marc. 4 36 Cant. 2 7 Cant. 5 2 Thom. ● Kemp. l. 2 c. 8 n 3. Notes for div A51306-e41700 Et venit quidem de Archisynagogis &c. Marci 5 ●● Luc. 8 44 S. Cy●illu● S. Ambr. Notes for div A51306-e42030 Est autem Hierosolymis probatica &c. Io. 5 S. A●gus●● ●●thym . Notes for div A51306-e42290 Et introivit iterum in Synagogam &c. Marci 3 S. Ambr. Eccl. 436 Matth. 37 Notes for div A51306-e42630 Exi●t 〈◊〉 monte● orare . Lu● . 6●● S. Ambr● Victor Euthym. S. Ambr. T●om . ● Kemp. l. 3 ● ▪ 22 n ▪ 5 ▪ Notes for div A51306-e42850 Vid●ns ●●●sus turba● ascendi● in montem &c. Matth. ● S. Ihon Chrysost● ▪ S. Hiero. 〈◊〉 ● . ●reg . S. Leo. Thom. ● Kemp. l. 2 6. 6 n. 2 Notes for div A51306-e43220 Dico ●u tem vobis nisi abundaverit justitia vestra &c. v. 20 S. Greg. S● Hi●ro . ●e . Notes for div A51306-e43430 Psalm . 22 S : ●non Chrysost : Matth. 〈◊〉 29. Esay . 66. 2 Gen. 81● . Thom. ● Komp l4 . ● . 2. n. 2 Notes for div A51306-e43720 〈◊〉 Ip● augustam portam . wc . Mat. 7. 13. S. Greg. S. Hier. S. Ihon Chrysost ▪ Notes for div A51306-e43900 ● intr●vit Capharnaum &c. Luc ▪ 2● S. Angust . Crige● . Matt. 8. 11● Th. a Ke. l. 4. ● . 32. Notes for div A51306-e44090 Et ibat in in Civitatem qu● dicitur Na●m &c ▪ Luc. 7. ● . ●hom : ● Kemp. l. ● c. 7 n. 2 Thom. ● Kemp. l. 3 c. 57. n. 4 S. Chrysologus Notes for div A51306-e44410 Ioanne● c●m audisset in vinculis &c. Matth. ●●● Gen. 2● 22 Th. ● Ke. l. ● . c. 25. ● . 11. Notes for div A51306-e44680 Rogaba● illum qu●●dam Phais●vs . &c. S. Greg. S. Angust . Thom. à Kemp. l. 2 c. ● n. 2 Notes for div A51306-e44910 Et erat eij●●ens doemonium . Luc. 11 14 Prov. 18 1● Matth. ● 4● S. August . Notes for div A51306-e45180 Matth. 7● 6. P●alm● 17● Notes for div A51306-e45280 Cum tur●● plurima conveni●ent . Luc. 84 S. Bern. 〈◊〉 Prov. 16 36 Matth. 〈◊〉 23 Sap. 8. 1● . Th. a K●● 〈…〉 Notes for div A51306-e45580 Al●am p●abo●am proposu●● eis dicens● &c Matth. ●●● Th a Ke. l. 1. C. 19. n. 2. 〈◊〉 S. Hierom Notes for div A51306-e45780 Simile ●st Re●●●● 〈…〉 &c. Matth. ● S. Ambr. S. Hi●rom Th. a Ke. l. ● c. 24. n. 5 Notes for div A51306-e46010 Et venit Nazareth vbi Nutritus . Luc , 4. 16. Maci. 6. 〈◊〉 Matt. 5. 14. Thom. a ●emp . ● . c. 3. Notes for div A51306-e46250 Nolite 〈◊〉 aurum . Matt 10. 9. S. Ihon Chriso●t . Euthinius S. Hierom Ma●th . ● S. Angust ▪ Notes for div A51306-e46530 Herodes tenuit Ioannem . Matth. 14. ● Euthymi●● S. Angust ▪ Notes for div A51306-e46680 Coloss. ● ▪ 3 Ignatius ad Pretios ●en . 15. ●● . 10. 1● . 24. Th. a Ke. l. 4. c. 1. n. ●● Th. a Ke. l. 4. c. 1. n. 1● . Notes for div A51306-e47040 Cum sublevass et oculos ●esus . &c ●a : 6. 5 Iac : 1● Pf : 144 ●● Marc. 6 40. S. August : S. August . S. G●eg . Notes for div A51306-e47270 Dimissa turba ascendit in montem . &c. Matth. 1● . ●3 Theophr●● Th. a Ke : l. 1 c : 14● 1 S. August : Th ; a kc : 13 〈◊〉 Notes for div A51306-e47510 ●t Egros . sus inde . ●●ecessit in partes Tyri . Matth : 〈◊〉 S. Ambr● S. Hier S. August ▪ S. H●er ; 〈◊〉 S. Ihon C●yso●t Chri●ol ; Notes for div A51306-e47780 ●t Iterum exiens de finibus Ti ●i Mar , 7 , Vict. Antioch . S , Gregor Th. a Ke. 1. 2. c. 4. 11. 2. Notes for div A51306-e48010 V●nit Iesu●● 〈◊〉 parte● Cesar●● Philippi . Matt ▪ 16. 〈◊〉 Ps ▪ 11. 3 ▪ S. Hierom ▪ S. Bed● ▪ Luc ▪ ●1 . 33 ▪ Notes for div A51306-e48230 Exind ca●pi● Iesus o●tender● Discipuli● 〈…〉 . Th. a Ke. ● . 2. c. 〈…〉 Theophil ▪ S. Bede ▪ S. Victor . Theophil . S. Hier ▪ Notes for div A51306-e48480 Th ▪ a Ke ▪ l. 4. c. 1. fine I0 . 6 ▪ 53 I0 . 3 ▪ 9 S. Ihon Chr●sost : Th. A4 418 Notes for div A51306-e48740 Et post dies sex assumit iesus Peltrum &c. Matth : 17 ▪ S. August . S. Greg. Ma●c : 9 ▪ 6. Th ▪ ● Ke ▪ l 5 C 20 ●5 Th : a Ke l 13 c 16 n 1 S. Ihon Chrisost. Notes for div A51306-e49000 Et ●um venisset ad turbam Matth ; 17 14 Mare . 9. 2 ▪ Marc ▪ 9 20 Marc. 9 22 Eccl. 40 Marc : 9 26 S. A●gust . Notes for div A51306-e49210 In illa hora accesserunt Discipuli ad Iesum &c. Matth. 18. Marc : 9. 33 S : Hil●●ie . S. Hierom S. Hierom Notes for div A51306-e49380 Tuuc accedeus Petrus ad 〈◊〉 dixi● . Matth. 18 : 21 Theophil . S : Barill . S. Hierom S. Ihon Chrisost ▪ S. Ihon Chrisost. S. Hierom ▪ Notes for div A51306-e49620 Erat aut●●n proximo dies Festus Io. 7. 2 : S. Bede . Th. a Ke. l. 3. c. 28. S. Ambr. Th. a Ke. l. 1 , c. 16. Th ▪ a Ke ▪ l. 3. c. 36. Notes for div A51306-e49840 Audi●runt Pha●resaei turbam ●urmurantē . Io. 7. 32. Eccl. 3. 20 Th a Ke. l 2 ●● S. Ihon Chrisost. Th : a Ke : l 1 c ● n 3 Notes for div A51306-e50050 〈…〉 Notes for div A51306-e50260 Et ●um in grederetur in quoddā Castellum &c. Lu● . 17 ●● S. Grego● ▪ S. August S. August S. Bernard . Thom ▪ 〈◊〉 Kemp. l. 2 ▪ c. 10. n. 5. S. Bernard Eccl. 2. 20. Notes for div A51306-e50520 Iesus autē perrexit in moutē Olivet● . Io. 8. Thom. a Kemp. l. 3. c. ●8 . S. Ambr. Matt. 7 3 ▪ V. Bede S. August . Notes for div A51306-e50740 Iterum locutus est eis Iesus dicens Io : 8 12. S. August . Exo. ● 14 ▪ Th. a Ke. l. 3. c. 23. n. 8. S. August . S. August . Cant. 3. 4. S. August . Notes for div A51306-e51090 Praeterien● Iesus vidi● hominean caecum : Eccl. Io. 9 ▪ Th●m : a Kemp. l. 1. ● : 2 , n. 4. Thom. a Kemp. l. 2 c. 3. n : S. Ihon Chrisost. S ▪ B●r● : Notes for div A51306-e51320 Amen , Amen dicovobis quinon intrat pero●tium . Io. 10. S. August . S. Grego . Io. 1. 14. S. Basil. Rom. 4 25 Notes for div A51306-e51640 Post hae● designuit Dominss . Luc. 10. Ps. 29. 7. S. Gregor . Io. ●0 . 29. Notes for div A51306-e51860 Thomas ● Kempis 〈…〉 Io. 9. 40. Io. 8. 12 ▪ S. Chrisp . S. Gregor Notes for div A51306-e52080 E● ecce quidam le gisperitus &c. Luc. 10. 25 S. Iho● Chrysost. S. August Notes for div A51306-e52220 ●actum ●st autem dum iren● Luc. 10. 38. S. Ber●ard S. August . S. Bernard S. Grego● S. August ▪ Ps , 27. 28 ▪ Notes for div A51306-e52450 Et factun● est cum esset in quodam loco orans . Luc. ● : Matth. ● ▪ Ps. 18. Ma●●h . 2● . 34 Thom●●● Kempis 〈…〉 Notes for div A51306-e52760 Panem nostrum quotidia num &c. Gen. 4● . ●xo , 10 , 13 ● ▪ Pet. 5. ● Notes for div A51306-e52970 Et a●t ad illos quis vestrum . Luc. ●5 . Matt. 5. 45 S. Hierom S. August S. August Ps. 120 ▪ S. Ihon. Chrysost. S. August Notes for div A51306-e53300 Ait ei quidam de turba●●uc , 12. 13. S. August . S. Basil Apo : 3. 17 Notes for div A51306-e53530 Apoc ▪ 13. 8 Luc : 15. Apo : 2. 17 Sap : 16. 20 Hier. Ap. ad Pammech . S. Ambr. I. 5. de Sacram. Ignat : ad ●phesios . S. Cypri . ●p . 12. S. Ihon Ch●●sost . Notes for div A51306-e53880 〈…〉 ●●rtulia● S. Grego . Thomas a Kempis l. 3. c. 48. n. 2 S. Gregor S. Gregor Thom. Kemp. l. 1. ● . 13. n. 7. Notes for div A51306-e54150 〈◊〉 dixerit ●●●vus ille . Luc. 12. 45. S. Gregd● ▪ S. Basil Mart. 5● S : Ihon Chriso●● ▪ Th●mas a Kempls c. 24 n. Notes for div A51306-e54380 Diceha● autem & hanc similitudinem . Luc. 13 6 S. Gregor . Ps. 23 4 T●omas a Kempis l 1 c. 25 Thomas a Kempis l ; ● c. 22 n. 6 Notes for div A51306-e54610 In ips● di● accesser 〈◊〉 ad 〈◊〉 quid● ▪ 〈…〉 Thomas a Kempis l. 2 c. 1 n. 2 Thomas a Kempis l. 3 c. 55 n , 3 S. August . Rom : 1 24 Thomas a Kempis l● 3. ● . 55 Notes for div A51306-e54810 Cu●● invi●● tatus fu●ris ad nuptias . &c. Luc. 14 ● Ge● . 3 19 Daniel . 4 30 S. Ihon Chrisost. V. Bed● Notes for div A51306-e55040 Ib●nt 〈◊〉 tem turbae multae cū eo &c. Luc. 18 9 S. Grego ▪ S. August S. Gregor Luc. 18. 22. Luc. 10. 25. Thom : ● Kemp. l. 1. c ▪ 19. n , 2. Notes for div A51306-e55280 S. Ihon Chrisost. Thomas a● Kempisl . 4 c. 4. Thomas ● Kempis l. 4 c. 14. n. 2 ▪ Luc. 2. 29 Ecel . 21. 2 Luc. 1. 68 ▪ Notes for div A51306-e55560 E●a t autem apropinquantes ●i publicani &c Luc. 15. S. Gregor . S. Ambr ▪ S. Ihon Chrysoft . S. Chrysol . Notes for div A51306-e55760 Homo quidam habebat duo● fi●ios . Notes for div A51306-e55950 Chrisolog Chrisolog Chrisolog Notes for div A51306-e56210 Dicebat autem & ad discipulosuos &c. Luc. 16. ● . Tim. 6. 15 : Eph. 2. 4. Chrysol . Chrysol S. Hierom Notes for div A51306-e56430 Homo quidam erat dives . Luc. 16. 19 Matth. 19. 23 Fulgētius . Thomas a Kempis 1. ● c. 24 n ▪ 3 Thomas 2 Kempis l. 1 c. 23 n. 24 Notes for div A51306-e56690 Dixit a●tem & ad quosdam qui &c : Luc ▪ 18. 9. S. August . S. August ●0 . 7. 14. Eccl. 9 1 S. Bernard Thomas a Kempis l. 〈◊〉 . 8 Notes for div A51306-e56990 S. Ihon Chrisost. Ps. ●● . 106 S. Grill. Io. 6. 50. 59. Thomas a Kempis l. 4 ● . 16 n. 3 Notes for div A51306-e57200 E● ecce vnus accedens a●t illi . &c. Matth. 19. 16 S. Hierom S. August . S. Ambro. S. August Notes for div A51306-e57440 Tunc respondens Petrus dixit ei Matth 19 27 S. August S. Bernard Luc. 18 6 S. Bernard Notes for div A51306-e57630 Simile est regnum Celorum Patri Familias &c Matth. 20 S. Ambr. Rom. 9 10 1 Cor 15 41 S , August Notes for div A51306-e57850 Erat quidam languens Lazarus a Bethania &c Io 11 S Ambro● Ap 3 19 Rom 8 28 S. Ihon Chrysost. Ps. 115 Cant. 5. 2. Notes for div A51306-e58140 S. August Thomas a Kempis l. ● c. 13 n. 5 Thomas ● Kempis l. 2 c. 8 n. 2 Ezech 33. 11 2 Pe● . 1 1● Thomas a Kempis l. 2 ● . 8. n. 2. Notes for div A51306-e58450 S Ambro , S. Ambro ▪ Notes for div A51306-e58730 1 Pe● . 116 2 Cor. 97 Thomas a Kēpis l. 4 c. 15 n. 4 Matt. vlt. Thomas a Kempis l. 3 c. 57 Thomas a Kempis l. 4 c. 15 n. 4. Phil. ● . 23 2 Cor. 12 9 1 Cor. ● 30 Cant. 2 1● Notes for div A51306-e59180 Erant autem in yi● ascende●ces Hierosolymam . Matt. 20 17 Matth. 10 32 Io. 11. Chrysol ●s . 55. 9 Thomas ● Kempis l. 2. 2. 12 Tunc ac●cessit ad ●um mate● Filiorum Zebedaei ▪ Matth. 20 Mat ▪ 25. ● Notes for div A51306-e59560 Factumest autē cum appropinquaret Iricho Lu● 18 3● S. Gregor Rom. 129 S. August Thomas ● Kempis l. ● c. 25 n. 6. Mat. 13 5 Lu● . 18. ● S. Bernard Notes for div A51306-e59830 ●t ingressus perambulabat Iericho . Luc. 99. Io. 21 ▪ 25 S. Ambro. S ▪ Gregor . ● . Bed● S. Augusti S. August V. B●de Chrysol ▪ S. Ambros Notes for div A51306-e60170 Iesus ant● sex dies Paschae venit Bethania●n Io● 12 Marc : 14. 3 S. Bernard S. Bernard Luc ▪ 11. 52 Mar : 12 44 Notes for div A51306-e60380 Collegrū● ergo Pontifices & Phar. Conc. Io : 11 47 S. Augus●ti S. Gregor Mar : 〈◊〉 ●● Thom●●● K●mpis l. 3. c. 1● Notes for div A51306-e60570 〈…〉 Thomas a Kempisl . 4 ● - 1 ● . 13 Thomas a Kempis l. 4 c. 13. Notes for div A51306-e60890 Eran● quidam Gentiles ▪ Io : 12 10 S. August ▪ Thomas a kempis l. ● . ● . 17 Thomas a kempis l. ●● S. August Notes for div A51306-e61250 Respond●● 〈◊〉 Io. 12. ●● Euthym●● S. Ambro. Rupertus . Notes for div A51306-e61510 Homo 〈◊〉 Pater familias . Matth. 21. 34 S. August . Thomas a Kempl● l. 1 ● . 22. n ▪ 5● Notes for div A51306-e61760 Simile factum est reguum caelorum hominiregi Matth : ●2 S. Ihon Chrysost ▪ Eccl : 1. 14 Euthimius Gal : 2. ●●7 S. Hierom Notes for div A51306-e62030 Tunc abeuntes Pharisaei . Matth. 22 15 S. Hierom Lu● . 20. 20 Thomas a Kempis l. 3 c. 45 n. 1. S ▪ Ihon Chrysost : Notes for div A51306-e62220 Pharisaei audien●es quod imposuisset silentium . Matth. 22 34 1 Io. 4 20 S. August . Thomas a Kempis l. 3 c. 13. Notes for div A51306-e62410 Thomas a Kempis l. 4 c. 18. Thomas a Kempis l. 4. Notes for div A51306-e62740 Et egressus de templo●ibat . Matth. 24 S. ●hon Chrysost. Colos : 3. 14 Co● . 13. 2. Thomas a Kempis l. 1. c. 12 ▪ 1. Pet. 2. 20 Thomas a Kempis l. 3. ● . 20. n. 4 Notes for div A51306-e63080 Cum videritis abominationē desolationis . Mat. 24. 15. Ps. 110 Ps. 75. 5 S. Hierom Hebr. 5. 12 S. Gregor . Thomas a Kemp●s 1. c. 1 22. n. 5● Luc. 12. 18. 1 Cor : 10. 13 Thomas Kempis l. c. 1 12. n. 2 Notes for div A51306-e63480 〈…〉 1 Thess : 5 1. Pe : ●3 . 20 Euthymiu Luc : 21. 28. Thomas 2 Kempis l. ● . ● . 23. n. 2 Notes for div A51306-e63770 Tunc simile eri● regnum Cxlorum decem Virginibus . Matth. 25 : Apo● 1● . 13 S. Gregor Ecc ▪ 9. 16 Notes for div A51306-e64050 Homo petegre proficiscēs vocavit servos suos . &c , Matth. 25. 14 Luc ▪ 17. 12 S. August . Thomas a Kemp●s 1. ●● . 24. ● . ● . Notes for div A51306-e64320 Cum autē venerit fili us hominis Mat. 25. 31 S. Thom Chri●●ost . Euthimius Ps : 143 15 Euthymi● S. Ambro. Thomas ● Kempis 1. ● c. 24 n. 6 Notes for div A51306-e64740 S. Gregor Ap : 12. 17 1 Cor : 3. 16 Thomas a Kempis l. 4. c. 27 Notes for div A51306-e65170 Esay . 6 Sap. 7. 22 Cant : 4. 7 Cap. 7 ▪ 6 Reg : 10 18 Cant : 6. 9 Cant. 3. 7 Cant. 6. 3 C●nt : 2. 2 Cant : 1. ● Cant : 6. ● Cant : 7. ● Ca●t 1. 15 Cant. 5. 3 ● 5 13. 〈◊〉 ●●8● . 71 Ca●t ▪ 2. 3. Marc. ● ▪ 22 Act 22. 18 〈◊〉 . 4. 18 Io. 6. 64 : Esay . 50. ● Colos. 2. 3 Mat● . 13. 55 Thomas ● Kempis 1. 1 e. 1 n. 2 〈◊〉 : 11. 25 Thom as a Kempis 1. 1 ● . 3 Matt 9. 3● Lu● . 8. 25 Io : 7. 4 Luc. 4. 36 Io. ● . 15. Kuc. 18. 40 ●are , 5. 39 M●t. 25 ●● Iud 15 Sophor , ● 15 Luc 1● 16 Ap. ●0 ●● C●c : 23. 30 Mat. 24. 29 S. Andrew Rom : 8 ▪ 3● Apoc. 46 ● Reg 18 Rom 8 35 S Grill Luc : 24 , 26 Hier : 19 Luc ; 23 22 〈◊〉 13. 14 Mat. 26 ▪ 38 Esay . 53. 8. Hebr● 9 16 Io ▪ 18 20 ● Reg. 24 17 P● . 1●1 14 Ps. 8. 5 Io● 13. 23 Io● 6 ●● Heb. 2. 16 Prov. 8. 3● Ecc. 〈◊〉 . 4 Esay . 52. 6 ●5 ▪ 12 Luc. 5 ▪ 12 Match . 8. 8 Apoc. 5. ●3 Ecel . ●● Pto. 16 ▪ Ap. 21. 2● Es. 33 ●7 Ap. 17. 16. 〈…〉 Tim. 6. 15 Da● . 4. 3● ▪ Ap● 13. 14 
A27212	----	Psyche, or, Loves mysterie in XX canto's, displaying the intercourse betwixt Christ and the soule / by Joseph Beaumont ... Beaumont, Joseph, 1616-1699. 1648 Approx. 1989 KB of XML-encoded text transcribed from 207 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A27212 Wing B1625 ESTC R12099 11691998 ocm 11691998 48205 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27212) Transcribed from: (Early English Books Online ; image set 48205) Images scanned from microfilm: (Early English books, 1641-1700 ; 12:5) Psyche, or, Loves mysterie in XX canto's, displaying the intercourse betwixt Christ and the soule / by Joseph Beaumont ... Beaumont, Joseph, 1616-1699. [6], 399, [1] p. Printed by John Dawson for George Boddington, and are to be sold at his shop ..., London : 1648. In verse. Two columns to the page. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Poetry. Soul. Love. 2000-00 TCP Assigned for keying and markup 2001-10 Apex CoVantage Keyed and coded from ProQuest page images 2001-12 TCP Staff (Michigan) Sampled and proofread 2001-12 TCP Staff (Michigan) Text and markup reviewed and edited 2002-01 pfs Batch review (QC) and XML conversion PSYCHE : OR LOVES MYSTERIE In XX. CANTO'S : Displaying the Intercourse Betwixt CHRIST , and the SOULE . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Greg. Naz. in de Carminib . suis. By JOSEPH BEAUMONT , Mr. in Arts and Ejected Fellow of S. Peters College in Cambridge . LONDON , Printed by John Dawson for George Boddington , and are to be sold at his Shop in Chancery-lain neer Serjants-lnn . M. D. C. XL. VIII . INTO THE MOST SACRED TREASURIE OF THE Praise and Glorie OF Incarnate GOD , The Worlds most Mercifull REDEEMER ; THE Vnworthiest of His Majesties CREATURES , in all possible Prostrate VENERATION , Beggs Leave to Cast This His DEDICATED MITE . The AUTHOR to the READER . THE Turbulence of these Times having deprived mee of my wonted Accommodations of Study ; I deliberated , For the avoyding of meer Idlenesse , what Task I might safelyest presume upon , without the Society of Books : And concluded upon Composing this Poem . In which I endeavour to represent a Soule led by divine Grace , and her Guardian Angel , ( in fervent Devotion , ) through the difficult Temptations and Assaults of Lust , of Pride , of Heresie , of Persecution , and of Spiritual Dereliction , to a holy and happy Departure from temporal Life , to heavenly Felicitie : Displaying by the way , the Magnalia Christi , his Incarnation and Nativitie ; his Flight into AEgypt , his Fasting and Temptation , his chief Miracles , his being Sold and Betrayed , his Institution of the Holy Eucharist , his Passion , his Resurrection and Ascension ; Which were his mighty Testimonies of his Love , to the Soule . I am not ignorant , that very few Men are competent Readers of Poems , the true Genius of Poetrie being little regarded , or rather not subject at all to common Capacities : so that a discourse upon this Theam would bee to smal purpose . I know also , how little Prefacing Apologies use to be credited : Wherefore , though I had much ( very much ) to say , and justly , in this kinde , I will venture to cast my self upon thy Ingenuitie , with this onely Protestation , that If any thing throughout this whol Poem , happen [ against my intention ] to prove Discord to the Concent of Christs Catholicke Church , I here Recant it aforehand . My Defire is , That this Book may prompt better Wits to believe , that a Divine Theam is as capable and happy a Subject of Poetical Ornament , as any Pagan or Humane Device whatsoever . Which if I can obtain , and ( into the Bargain , ) Charm my Readers into any true degree of Devotion , I shall be bold to hope that I have partly reached my proposed Mark , and not continued meerly Idle . J. B. A Syllable of the CANTO'S . 1. The Preparative 2. Lust Conquered 3. The Girdle , or Love-token 4. The Rebellion 5. The Pacification 6. The Humiliation 7. The Great Little one 8. The Pilgrimage 9. The Temptation 10. The Marveils 11. The Traytor 12. The Banquet 13. The Death of Love 14. The Triumph of Love 15. The Poyson 16. The Antidote 17. The Mortification 18. The Persecution 19. The Dereliction 20. The Consummation . PSYCHE : OR LOVES MYSTERIE , In XX. Canto's ; CANTO 1. The Preparative . ARGUMENT . INrag'd at Heav'n and Psyche , Satan lay's His plots how to beguile the tender Mayd . Phylax mean while a contrework doth raise , And mustereth Joseph's Legend to her ayde ; That strengthned by this chaste example , shee To lusts Assaults impregnable might bee . 1. ETernal Love , of sweetest Poetrie The sweeter King , before thy gentle throne Deign to behold prostrate Vow , and mee : No Muse , no Gods , but thy sweet power alone I invocate ; for both his heads full low Parnassus to thy Paradise doth bow . 2. Thy Paradise , amongst whose Hils of Joy Those Springs of everlasting Vigour run Which makes souls drunk with heav'n , clensing away All earth from Dust , and angelizing men . Great David and his Son , drench'd in these streams , With Poets wreaths did crown their Diadems . 3. Defiance other Helicons ! O may These pretious founts my Vow and heart refine ! Deare Love , thou art my task : If ever bay Hereafter court my Muse , it shall be thine . My soule untun'd , unstrung doth waite on thee To teach her how to sing thy MYSTERIE . 4. A MYSTERIE wrapp'd in so close a cloud That * Psyches young and well-acquainted eye Staggers about it : yet more shades do croud And heap their night upon its secrisie : Feirce Belzebub , who doth in blacknesse dwell , Would fain have all things else as dark as Hell. 5. For He th' immortall Prince of equall spight Abhorr's all Love in every name and kinde ; But chiefely that which burn's with flames as bright As his are dark , and which as long shall finde Their living fuell : These enrage Him so , That all Hel's Furies must to councell go . 6. For as the wounded Lyon in his Den Roar's out his griefe ; so from his boyling heart A hideous groan broke forth , which thundering in His hollow Realm , bellow'd to every Part The frightfull summons : All the Peers below . Their Kings voice by its soveraign stink did know . 7. Nor dar'd they stay , by kembing to make neat Their snarled Snakes , or draw their Tails huge trains Into a knot , or trim their cloven feet With iron shoes , or gather up their Chains : Onely their hands they fill with Rage , and bring That common Subsidie unto their King. 8. Hel's Court is built deep in a gloomie Vale , High wall'd with strong Damnation , moated round With flaming Brimstone : right against the Hall Burn's a black bridge of brasse ; the yards abound With all invenom'd Herbs and Trees , more rank And fruitlesse than on Asphaltite's bank . 9. The Gate , where fire and smoak the Porters be , Stands alwayes ope to them that be without : Hither flock'd all the states of miserie , As younger Snakes , though crawling far about , When the old Serpent's hisses summon them , Into her patent mouth of poyson stream . 10. The Hall was roof'd with everlasting Pride , Deep paved with Dispaire , checker'd with spight . The Hangings were of Torments fair and wide : The upper end presented to their sight Great Satans Arms , drawn in an iron sheild , A Crowned Dragon Gules in sable field . 11. On his immortall throne of Death they see Their mounted Lord , who in one hand did bear His Globe , ( for all the world He take's to bee By right his own , ) and in the other wear His Mace , on which ten thousand Serpents knit , With restlesse madnesse , gnaw'd themselves and it . 12. His awfull Horns above his Crown did rise , And made them shrink in theirs ; his Forehead Was Plated with triple Impudence ; his Eyes Were Hell reflected in a double Glasse , Two Comets stareing in their bloody stream ; Two Beacons boyling with their pitch and flame . 13. His Mouth well-neer as wide's his Palace Door , But much more black : his Cheeks which never could Blush in their own , had rak'd the world for store , And deeply dy'd their guilt in humane Blood. His griezly Beard all singed , did confesse What kinde of Breath us'd through his lips to presse . 14. Which as he op'd , the Centre , on whose back His Chair of ever-fretting Pain was set , Frighted beside it self began to quake : Throughout all Hell the barking Hydra's shut Their awed mouths : The silent Peers in fear Hung down their tailes , and to their Lord gave eare . 15. Three times he shak'd his Horns ; three times his Mace He brandish'd towards Heaven ; three times he spew'd Live sulphure upward , which when on his face It soused back , foul Blasphemy ensu'd , So big , so loud , that his huge Mouth was split To make a passage to his Rage and it . 16. I yeild not yet ; Defiance Heaven , said He , And though I cannot reach thee with my fier , Or scepter , yet my Brain shall able bee To grapple with thee , nor canst thou be higher Than my brave spight : Know , though below I dwel , Heaven has no stouter hearts than live in Hell. 17. For all thy confident Promise to the Seed Of Dust-begotten Man , my Head is here Unbroken still : When thy proud foot did tread Me down from my own sphears , my Forehead there Both met and scorn'd the Blow ; and thou at first ( What e'r thou talk'st to Man ) did'st do thy worst . 18. Courage my Lords ; ye are the same who once Ventur'd upon that high Designe with me Against the Tyrant , call'd Heavens righteous Prince , What though Chance stole from us the Victory ? 'T was the first time we fought ; and he being in His own Dominion might more easily win . 19. How often since have we met him mid way , And in th' indifferent World not vainly fought ! Witnesse those Prisons where our numerous Prey Lie's chained up , which we from Earth have brought . Are they not Men of the same flesh and blood , With that same Christ , who needs would be a God ? 20. A pretty God , whom easily , I of late Caus'd to be fairly hangd . Indeed he came By stealth , and in the night broke ope Hel's gate : But snatch'd he any Captive hence , that Fame Might speak him valiant ? No , he knew too well That I was King , and you the Peers of Hell. 21. But yet to save his wretched credit , He Hi'd him beyond that Gulfe to Abraham's Den , Who for his ready inhumanitie Was dubb'd the Father of all faithfull Men : How much lesse , Pilat , was thy crime I yet thou ( O righteous Heav'n ! ) now yellest here below . 22. His willing Captives thence He wun ; ( but how Forlorn a Prize , by Lazarus you may see , Who the late pittie of vile Dogs , was now A speciall Saint : ) And this vain victorie Homeward He bore , with Banner proudly spred , As if with his own Bloodt ' had not been red . 23. Me think's I could permit him to possesse That sneaking honour , so he strove not how My Subjects from their loyaltie to presse , And mortall Men to his obedience draw . But , by my wrath I swear , I 'le make him know That of the Air I am the soveraign too , 24. Was 't not enough , against the righteous Law Of Primogeniture , to throw Us down From that bright home , which all the world do's know Was by confest inheritance our own : But , to our shame , Man , that vile worm , must dwell In our fair Orbs , and Heav'n with Vermin fill ? 25. Ten thousand tricks and charms and mystick arts , With all the blandishments of his sweet things , He doth imploy , to woe these silly hearts : Doubtlesse much like a God his Powers he brings Into the field to gain his victorie ; Yet who , forsooth , the tempters are , but We ? 26. Psyche , a simple thing , I wot , and one Whom I as deeply scorn , as Him I spight , He seek's to make his Prize ; Psyche alone Take's up his amorous thoughts both day and night . Wer 't not our wrong , I could contented be The King of Heaven had such a Spouse as She. 27. But She is ours ; I have design'd a Place That must be hers , amid'st you brimstone lake , Which shall revenge whatever in her face Do's now her lustie God a wooer make . He promis'd her that with the Angels shee Should live ; and so she shall , but those are We , 28. Lust , thou shalt give the Onset : Quickly dresse Thy self with every bravery that my Aerial kingdome yeelds , and subt'lie presse Our contreplot : Remember but how thy Sweet powers did once a mighty King subvert , However fam'd to be After God's heart . 29. Then Philautie and Pride , her breast shall fill With swelling poyson , and make her disdain Heav'ns narrow gate , whil'st wealth it self doth spill Into her bosome in a golden rain , That she may seem too rich to match with One Of a poore Carpenter the poorer Son. 30. If still demure and godly she will be ; Let Heresie teach her to grow too wise To take up points on trust , and fooled be By saucy Faith plainly against her eys . Then let despaire , my dear despaire , not faile Her Soule with Hell aforehand to assaile . 31. Nor shall the service unrewarded be , Checking my royall bounty , as grown poor ; The Feind who captive Psyche bring 's to me , Shall her sole torturer be , and twenty more I 'l to his jurisdiction add , that yee May know your Soveraign scorn's in debt to be . 32. Nay , for his greater honor , every night Seven lashes he shall have at Cain's fell heart And seven at Judas his ; nor from my sight Henceforth on any work shall he depart , But here at my right hand shall seated bee For ever , and blaspheam the next to mee . 33. Go then , in god's name , but that god am I , And may my blessing go along with you : If we that wench can catch , our subtletie Will torture Christ , though all Heav'ns joys do flow About him , and we shall revenge this pain In which the tyrant doth all Us detain . 34. This said : the Senate with an hideous Roar Applaud their Prince , and the designed Feinds Their snakey heads thrice bowing to the floore Take their damn'd leave . With that a tempest rends Hel's wide mouth wider ope , that through the gate Their cursed Progresse they may make in state . 35. Old Tellus wonder'd what the treason was Which then tore up her bowels ; for as from The monstrous Canons thundring mouth of brass A sudden cloud of rage , and death doth foam , So from beneath these hasty Furies broke ; Such was the flashing fire , and such the smoak . 36. But greater was the stink : the flowers , they say , Frighted from their own sweets , grew faint and di'd ; Stout trees which had endured many a day The worst of blasts , could not this breath abide ; Only some venomous weeds , whose roots from hell Suck in their deadly living , lik'd it well . 37. Lust goes to work the first : a Spirit as foule As he 's ambitious beautifull to seem . Uncleanesse keep 's her Court amid'st his Soul , And Poison at his mouth her breath doth stream . Black is the fire that burneth in his eye , Diseases thick in every member lye . 38. But Circe's and Medea's arts he knew ; For hee their tutor was The purest aire Which on mount Liban virgin sweetnes blew With magick nimblenes hee doth prepare , And mould's it up so close , that it can take The shape of any Lye he 's pleas'd to make , 39. And thus the Nimph which was so loose before , And at the mercy of each busie blast , Become's a stiff stout man : whose face to store With beauties purest charm's , unto the East The spirit flyes , and in Aurora's cheeks The best of orientall sweetnesse seek's . 40. But knowing that his breath was rank , and spoke The place from whence he came ; he turn's his flight Into Arabia's gardens , whence he took The flower of every flower , and spice which might Perfume his words , that from that double bed Of his soft lips , hee vocall Balm might shed . 41. The silk worm's wealth , the dainty ermin's skin , And every thing that makes young Princes fine , Into one gorgeous suit hee crouds ; and in Each seam and jag doth gold and pearl in twine . For in his passage , as through earth he broke , Great store of these hee from her bowels took . 42. But for the fashion , he was fain to run To Court , and see how gallants there were drest , Men of more various transformations , than In Proteus wit and fiction e'r exprest . Thus at the last accoutred to his minde He plots where Psyche hee may safest sinde . 43. Sheeall the morning was retir'd at home Close in the sweets of his dear companie Who from her Lord , the King of Soules , was come His restlesse but delicious suit to plye , And , with exact attendance see the maid Might to no sudden danger be betray'd . 44. In his al-ravishing looks you might descry More reall sweets than Lust in his had fain'd ; Heav'n clearly looked out at either ey , And in his cheeks ten thousand graces reign'd ; As many little loves their nests had made In the curl'd amber of his daintie head . 45. He from the Rainbow , as he came that way , Borrow'd the best of all that gorgeous store Which after gloominesse doth make heav'n gay , And it about his mantles border wore : A mantle spun of milkie down which from The Birds of his own Paradise did come . 46. Upon his lovely shoulders dwel't a pair Of correspondent wings ; the driven snow On Scythian mountains doth in vain compare Its virgin plum's with these , which feare no thaw : Lesse white , lesse soft are they , and will at last In melting tears confesse they are surpast . 47. High is his great extraction , full as high As is the loftiest and the purest sphear : There dwels his father Prince of Majesty ; And millions of his Bretheren are there , Who all are Princes too : that land alone Numberlesse Kingdoms doth contain in one . 48. When Psyche first was born , his wing he spred With ready tendernes her to imbrace , That she might rest in that delicious Bed , To which all other Feathers must give place : Great was the Mother's care and love , but yet The Infant was to * Phylax more in debt . 49. That was his Name ; and sure he made it good : No tutor ever spent more learned care , The stoutest Champion never bravelier stood For those who under his protection were , Than Phylax did for Psyche , being able To prove himself as strong , as she was feeble . 50. No Danger ever drew its forces neer , But he was neerer still , and did withstand All plots of mischeif that incounter'd her , Arming her feebler Arm with his strong hand : While she was weak and knew not how to goe , He flew about , her businesse to doe . 51. As she grew greater , so his care did grow : Her weaning time being come , he spends his art To make her quite disrellish things below , Which likelier were to cheat and choak the heart , Then make it live its proper life ; for she Was born to live unto eternitie . 52. When she had learn'd to build a word aright , He taught her heav'ns high language , and the song Which lately in the quire of soveraign light Incessantly dwelt upon his own tongue ; Desiring virtue might be her first growth , And Halalujah broach her holy mouth . 53. But when she well could goe , and well discern The way she went ; he spred before her eye Ten goodly Paths ; and these you needs must learn Say's he , to trace , as leading to the high Gate of beatitude ; God's own hand did Draw all these tracts upon mount Sina's head . 54. Lo here is room enough : the King's high-way Lesse kingly is then this ; All Hero's who Have climb'd above the world , wish'd not to stray Beyond these bounds : Be but content to go Where Saints , and where thy Lord before hath gone , That thou mayest overtake him at his throne . 55. Thus did he gently grave upon her heart The Characters of blisse ; thus every day He reads some lecture , least the tempters art Her young and pliant Soule should make his prey : But they this morning being all alone , She beg'd a story , and he told her one . 56. My Dear , said hee , there was a youth of old Almost as young , and no lesse faire then thou ; Upon his head smil'd a soft grove of gold , Two small half-heav'ns were bent in either Brow ; Nor were those Hemisphears sham'd by his eys Which the best stars above dar'd not despise . 57. All Roses blush'd when neer his lips they came , Whose purer crimson , and whose sweeter breath They thought ( and well they might ) their double shame : No Lily ever met him in his path , But if his hand did touch it , straight in spight 'T was pale to see it self out-vi'd in white . 58. Faire was his stock , his sire great Jacob was , Not by the wife whose blear and waterie eye Did its dim self bewaile , and was the glasse In which the world read her deformitie ; But by that Queen of Sweets , whose price seven 〈◊〉 Doubled in service , was , yet seem'd not dear . 59. He Rachel's son , and her best beauties heire , For her dear sake , and no lesse for his own , Sate pretious next his Fathers soule ; whose Care Was bent his own Delights in Him to crown . He lov'd his children all , yet far above The rest , his Joseph he did love to love . 60. He hunts about the proudest world to buy The choise of purest and of brightest cloth Brisk in the Tyrian and Sidonian die , With which he cloth 's his darling , being loth That fewer colours should adorn his coat Than all the world in him did beauties note . 61. As when the gallant Peacock doth display His starry Train , the winged People all In shame and discontent do sneak away Letting their plumes ( now all our-sparkled ) fall : So Joseph's Roab by which himself did seem So fair , his Brethren cloth's with wrath and shame . 62. 'T is true , said they , our Father , though hee were The puny Brother , yet he ssiely did Incroach upon the Blessing which the Heir Was doubtlesse borne unto : But yet He sped Onely by Craft : had Jsaac had his eys As Jacob now , hee would have been more wise , 63. But though the old Man lov's his luckie Cheat So well , that hee upon his younger Son Throw's all his Heart : We hope , no want of meat Shall force Us willingly to be undone . Nor any Pottage that this Boy can make From the least He of Us our Birthright take . 64. Thus they repin'd ; ( not knowing there was writ Upon Heav'ns adamantine leaves a Law By which this scorned Youth at length should sit In Reuben's senioritie , and grow Like an Imperiall Branch , whose teeming Root Set's in a living Fount it s blessed Foot. ) 65. Yet , in the sweetnesse of Simplicity , Ingenuous hee relates to them his Dream : From of my bed light Fancy carried mee Into the field , where I with you did seem To fall a reaping , and our sheaves binde up ; When loe , says he , to mine all yours did stoop . 66. Proud Brat , cry they , know'st thou what stooping is ? How dares thy upstart Insolence but dream That wee thy Elders must bow down and kisse Thy boyish foot , and tremble at thy Name ? Beleeve it Childe , t is not thy gewgaw Coat ( Though too too princely for thy back , ) can doe 't . 67. But hee , not knowing what their Anger ment , Whose Breast was calme as is the upper Air , His second Vision thus doth represent : Last night , when all the face of heav'n was fair And trimm'd with every Star , on his soft wings A softer Dream mee thither gently brings . 68. Quite through the storehouse of the Air I past , Where choise of every kinde of Weather lies ; Here Rains are bottled up , there Hail is cast In mighty Heaps ; here Banks of Snow do rise , There furnaces of Lightning burn , and those Long-bearded Stars which light Us to our Woes . 69. Hence came I to a dainty World : the Air Was sweet and calme , much like my Mothers Ey , Whom if I might , I would have sought for there : No more of Chanaan now could I descry ; The Earth was shrunk so small , me thought I read By that due prospect , what it was indeed . 70. But then approaching to an Orb whose flames Like to a boundlesse Ocean flow'd about , Foole as I was , I quak'd , untill its beams Gave me an harmlesse kisse : I little thought Fire could have been so milde ; but surely heer It rageth cause wee keep it from its sphear , 71. It flamed , reverend Sire , but with as sweet An ardency as in your noble Heart That heav'nly Zeale doth burn , whose sacred heat Make 's you Heav'ns living Holocaust ; no part Of my Dream's tender Wing felt any harme , Our journey , not the fire , did keep Us warm . 72. But here my Guide , before I was aware , On the Moon 's lower Horne clapp'd her right hand , And pull'd me up into a place as fair Above this World in Worth , as it doth stand In situation : liquid Christall here Is the tralucid matter of of each spheare . 73. The Moon was kinde , and as wee passed by Shew'd Us the Deed whereby the great Creator Instated her in that large Monarchie Shee holdeth over all the Ocean's Water ; To which a schedule was annex'd , which all Moist Bodies too under her power doth call . 74. Now complementall Mercurie was come As far as to the margin of his spheare , And bid Us eloquent welcome to his Home : Scarce could We passe , so great a crowd was there Of Points and Lines ; and nimble Wit beside Upon the backs of thousand shapes did ride . 75. Next , matchlesse Venus her sweet face did shew , ( Bringing again my Mother to my minde , ) Which Us into her Region quickly drew : This strew'd with youth , and smiles , and love we find ; And those all chast : 't is this foule world below Adulterates what from thence doth spotlesse flow . 76. Then into Phebu's Orb all pav'd with gold , The rich reflection of his own fair Eye , I was advanc'd ; and faine I would have told How many Crowns and scepters there did lie , What Life , what Verdure , what Heroik Might , What perly Spirits what sonnes of active Light : 77. But I was hurried into Mars his spheare , Where Envy ( ô how cursed was its face ! ) And Jealousie , and Feare , and Wrath , and War , Could scarcely well agree about their place : Yea , Engins there to vomit Fire I saw , Whose flame & thunder Earth at length must know . 78. Welcome was Jupiter's Dominion , where Illustrious Mildnesse round about did flow ; Religion had built her Temple there , And Sacred Honours on its Walks did grow ; No Dignity Priests Heads shall ever crown Which in those mysuck Gardens was not sown . 79. At length wee found old Saturn in his Bed ; 〈◊〉 much I wonder'd how an He so dull Could 〈◊〉 thus high : His house was built of Lead , Of dark and solitarie corners full ; Where Discontent , and Sicknesse dwellers be , Grim Melancholie , and dead Lethargie . 80. Passing from hence into a boundlesse field , Innumerable starrs wee Marshall'd found In faire at ray : This earth did never yeild Such choice of flowrie Pride , when she had crown'd The Plains of Shechem , though the gaudy Spring Did all its smiling Beauties thither bring . 81. A knot of Lights constellated into A radiant Throne , on which my selfe was set . When loe the Sun and Moon themselves did throw Into submiss obeisance at my feet ; And then eleven great Starrs thought it no shame To come before me , and to do like them . 82. But sure I thought it shame for mee to take Homage of them , who was but Dust and Clay ; Big with excuse I grew , and 'gan to speak , But then my Dream took wing and fled away . And fly thou after it , bold Dreamer cri'd His Brethren , who in Dreams do'st mask thy Pride . 83. Old Jacob , though he ponder'd every word In 's own prophetick Heart , and judg'd the Dream Was not by Joseph fram'd , but by his Lord ; Thought it expedient something wroth to seem , Having no other way that Rage to smother He saw smoke from his Sons against their Brother . 84. But Childe , said hee , where is that Blush of thine Which us'd to paint meek Virtue on thy face ? How dar'st thou tell a Dream which doth designe Unto thy punie selfe such Soveraign place ? Think'st thou thy Brethren and thy Parents too Unto the younger son must homage do ? 85. Or dream no more , or else thy dream conceale If any fancy rise which may offend : On this condition I thy pardon seal , And these thy Brethren shall their quarrell end . Goe you my sons , be carefull of my sheep ; This Boy at home as meek as them I 'le keep . 86. And so hee did : though with as bad successe , As his intention was sincere and good ; Take heed how thou thy Brethrens wrath do'st presse Said he , least it do squeaze out thine own blood . I know their furies , and from whence they move : O that their ground of Hate should be my Love ! 87. Hast thou not mark'd how if a Flint we lay Soft on a downie Bed , and gently smite , Forth with its conquer'd stubbornesse gives away ; But if wee use it harshly , it will fight Again , and spit its rage in fire , nor shall The stoutest Hammer cool its Wrath at all . 88. Surely thy Brethrens bosoms cannot be More hard then Hardnesse , and the Flints stiff heart : Or if my Charity deceiveth mee , Thy Mildnesse must be temper'd with such art As may the softnesse of that Down exceed Which on the Cygnet's daintie neck doth breed . 89. When they begin to bluster , give them way ; 'T has often cost the boldest Cedar dear To grapple with a storm ; whilst Flowrs which lay Themselves full low in trembling and in fear , Waiting the leisure of the Winde , again Rise up unbruised , and in peace remain . 90. Thus I of late thy furious Unkle met , One who had vow'd to tear his Birthright back And my poor life with it : I Presents set Thick in his way , gently to him I spake , And by submission grew superior so That from the jaws of Wrath in peace I goe . 91. And now because thy Brethren have been gone Abroad these many dayes , least they surmise I take no pleasure but in thee alone ; Feasting mine own on thy all-lovely eyes , To morrow thou unto their folds shalt goe , And in their Fathers name see how they doe . 92. Long e'r the Morn her ey-lids had with-drawn And op'd the East into its hopes of Day , Joseph was up and dre'st , and by his own Fair eyes being lighted , well on in his way . A thousand gentle phrases , as he went , He studied how his Brethren to content . 93. But by the various beauties of his Coat Discerning him from farre , behold said they The saucie Dreamer comes ; now we have got So faire an opportunity to slay Our foe , t is wisdome to prevent in time That tyranny to which his Pride doth climbe . 94. O no , cryes Ruben , one within whose heart More genuine drops of Jacob's blood did thrill , He is a Childe , and acts but his own part : Dreams are but flitting toies , but if wee spill His harmlesse blood , the spot upon our head Will be no Dream , beleeve 't , but Guilt indeed . 95. O rather cast him into yonder pit That hee from you may onely have his grave ; Let any other wrath that think 's it fit Give him his Death , and bury in that Cave Your lesse offence : doubtlesse nostars will bow To him whom from the sight of heav'n you throw . 96. As hungry Wolves upon the helplesse Lamb , So they on Joseph fall : in vain had hee Studied the sweetest Blandishments to frame Of gentlest words , and meekest modestie : With loud revilings all his prayers they drown And stripp'd into the deep Pit throw him down . 97. When loe , a troop of Merchants passing by , They money of their richer Brother make ; The thrifty Ismaelites admired why For such rich ware they would so little take : No new-dug Pearl so fair did ever look As he , when him up from the Pit they took . 98. Yet twenty silver pieces was the price , Which soon they paid ; and now were sure they bore To Memphi's Mart more pretious Merchandise Than all their swelling Packs of Midian store . And thus a Slave to strangers Joseph is , As were his Brethren unto Avarice . 99. But yet his Coat they kept : with this , said they Jacob vex'd us , and wee 'l vex him again . A Kid they take , as innocent a prey As Joseph was , and with its Blood they stain The Roab ; which they unto their Father sent Blushing for them whose own shame all was spent . 100. And well he knew 't . O me the good Man cryes , It is my Ioseph's Coat , all torn and rent , And bloody too : Be free my weeping eyes , Y' have nothing now to doe but to lament . That onely day which joy'd and blest your sight , My darlings face , lyes buried in night . 101. Dear Coat , behold I rend mine own with thee , Which is lesse worthy to be whole than thou . Sure some wilde Beast thy Master tore , and me Together with him , though I felt not how . ( It did indeed , for it was spight , a Beast Of all inhumane things the salvagest . ) 102. Sweet Childe , I hop'd to have prevented thee In seeing Rachel thy departed Mother : But surely long behinde I will not bee , Thy death brings grief enough my life to smother ; I 'l come as fast as an old Man can doe , And see you Both : Peace friends , it must be so . 103. But Ioseph now was into Egypt brought And set to sale : One Potiphar , by place Captain of Pharaoh's guard , the strippling bought ; And reading plain in his ingenuous face Pure characters of worth , hee doubted not Some more than common trust in him to put . 104. Nor did the issue ever flag below His expectation ; for fidelitie , For care , for prudence , his example now The onely Rule unto the rest must bee : No task was set , but every servant bid To minde his severall Charge as Ioseph did . 105. But how could they keep pace with him who was Both led and hastned on by Heavn's high hand , And made through all Successe's Paths to passe ; Which when his Master 'gan to understand With pious wisdome , thus concluded hee : My servant has some greater Lord than me . 106. Wherefore contented only with the name Of Master , him he trust 's with every Key Of highest care and charge , and bids him frame As he thought best all his Oeconomy . Thus did this unknown slave the Lord become Though not of his owne Lord , yet , of his Home . 107. But whil'st this honoured Steward doth allure . All other eys to reverentiall Love ; His Mistresse's grew sick of an impure And black disease ; which did it self improve Unto that strength , that now abroad it fly's Like Basilisk's beams , to poyson neighbour eys . 108. At first it slept in that invenom'd lake Which in Hell's bottome stink's ; from whence a feind It in a red hot viall up did take , And flying thither , b● soft degrees did blend It with Potiphera's blood , whose tainted veins Were strait made Chanels of Lust's boyling pains . 109. Though Ioseph's Uirtue might aforehand be Assurance of deniall , yet her flame With such impatient fury burnt , that she All amorous enchantments tries , to tame His rigid heart . ( and Lust too oft we see In point of wit 's too hard for Chastity . ) 110. What ever Word is spoke to Ioseph's praise Her echo doubles it , and doth supply Some more pathetike and transcendent phrase To raise his merit to a pitch so high , That He oblig'd in modestie might seem To render back that honour done to him . 111. If any Bit were choise , she thought it due To Ioseph's palate more than to her owne ; The rarest flow'r which in her garden grew Must be cull'd out , and wreath'd into a Crown , Or some quaint posie which her self invents , And every Morning unto him presents . 112. If he be well , she dares not but be so ; If he be sick , she scorneth to be well , And yet about him will be busie too To hold his head , or hand , his cup to fill , His meat to dresse , yea and his bed to warm , And watch all night that Ioseph takes no harm . 113. Whate'r she sees or sweet , or rich , or rare , She something in his Body findeth still To which those pretious things she may compare : With his own praises she his ears doth fil , And often cries , How blessed should I be , If Potiphar were such an one as Thee . 114. He kend that craftie Language for a while No more than doe's the Lark the fowlers Pipe : But when he 'gan to smell her dangerous Wile , Whose own stink did betray't ; He strove to wipe Away those praises she so thick did strow , And by his own Blush reach her what to doe . 115. Oft would he take occasion to proclaim How sweet , how brave a man his Master was ; And never fail to blesse Potiphera's Name And praise her fortunes , who for husband has Virtue 's own Spouse : But most he lov'd to tell How for his Chastity he did excell . 116. This Word of all the rest , most deeply stung Her unchast heart : She now resolv's no more To rack her self within , but plainly bring To light her darksome torment , and before Ioseph's own face her wounded bosome ope That so the wound in pitty he might stop . 117. Sweet Sir , said she , ( when both alone they were , ) In our Egyptian Hieroglyphicks You Seem to be little studied ; wherefore here I 'm come to be your Tutoresse , and bestow My dearest skill , being greived much to see You in the best of Arts unlearn'd should bee . 118. The language of that Love , and of that praise I showred thick upon you day by day , You understood not , though ten thousand ways I tri'd to write it plain : And what I pray , Meant all that sweet adoe , but onely this , Potiphera in love with Joseph is ? 119. Nay start not at the Word , but hear how I With solid arguments can make it good : 'T is sacriledge to let Divinity Passe by unlov'd : you ' banks of Nilu's flood Nee'r saw Serapis half so God-like , as Thou in this garden up and down do'st passe . 120. Thou passest up and down , and in thy way The choisest flow'rs instructest with thine eye How to look brisk and brave , how to display Some pritty beam of amorous Majesty . Thou passest up and down , and with thy feet Teachest the beds of Spices to grow sweet . 121. When on yon' christall fountain thou do'st look The Nimph cannot but smile to think that she Is by thy self each Evening made the book Where thy sweet face thou printest . Wo is me Why was I not a fountain too , that thou Thy dear impression might'st on me bestow ! 122. The 〈◊〉 betimes repaireth to thine eye And asks what weather Heav'n shall have that day : In vaine the Clouds combine to damp the skie If thou thy beams with freedom dost display : If thou but lowr'st , in vain the foolish Aire Forceth her self to smile and to look faire , 123. What fooles are our Egyptians to spend Their time and brains upon the stars above , To finde what kinde of seasons they will send ? 'T is Heresie , say I , but to remove Above the Orb of thine illustrious eye . The fairest book of best Astronomie . 124. As from Arabia windes this way doe blow , From thy fair mouth they suatch thy balmie breath Into their own ; and as they forward flie With gallant odours they perfume their path : The world admires whence such rich blasts should file , But none the sweet Originall know but I. 125. For strange unto thy self thou need 's wilt be , And take no notice of all excellence Which in thy heart doth hold its Monarchie . I tell thee sweet , 't is but a fond pretence Which thou call'st modestie , and might undoe thee If Providence had not sent me unto thee . 126. Can'st thou imagin nature ever meant To plant the best of all her store in thee There to lie hid and die , and not be spent In the free course of naturall charitie ? Let those be chaste who can no love invite , 'T were sin in thee , who art made for delight . 127. Indeed the other Phoenix having none Of his own feathered kinde , is fain to spend His virgin love upon himself alone , And 'gin his life again by its strange end : His amorous flames kill and revive him so That to himself he 's Son and Father too . 128. But thou , as rich and faire a thing as hee , Hast other fuell for thy fire : loe here I ready dryed am with thirst to be Its Sacrifice : I will thy bed prepare With such abundant sweets as shall contest With all the spices of the Phoenix nest . 129. Why stay wee then ? The good man 's now from home As he is from my heart ; which both are thine . No matter for this Day , I 'l make Night come , ( If thou wilt go , ) and cloud up our design : Close are my curtains , and no tales they tell : Come then my dearer selfe , all shall be well . 130. No haste , cryes he ; but if thou lov'st me so , Hear me a little as I thee have done ; Haste very seldome with successe doth go , But doth all fortune but the bad out-run . How then can headlong Lust a good end finde When both it self and its fond God are blinde ? 131. Were they not so , how could'st thou me invite To those strange joyes which must lie sneaking in Thy guilty curtains , and avoid the light As one too faire a witnesse for a sin So foule and black ! By this , aforehand thou Ashamed art of what thou fain would'st doe . 132. I was a Slave unto my Master brought , And unto you , in him ; but not to Lust : Yet my desert , or his mistake hath wrought So great a change , that hee puts mee in trust Withall the care of his large familie , Whereof he Father , I must Ruler be . 133. Thus did He give me fredome from the bands Of servitude , but not of Virtue too : O no , this obligation stricter stands , And Joseph must more hearty homage doe To Potiphar , than those who still doe ly Bound in the bottom of their slavery . 134. Himself He never gave into my hand , Therefore not Thee , who art all one with Him : Nor could He doe it : for so close a Band Does cement you together , that no lim Of his own body Natur 's hand did joyn Neerer unto himself , than is all thine . 135. And though He be not here , God's round about And in the mid'st between ev'n Me and Thee ; His eye needs make no search to finde Us out , Which Us , before we were at all , did see . I would not wrong my Master , but much lesse Offend that God , who is my Lord and his . 136. A Lord so pure that wee may safelier gaze Upon the burnish'd sun's meridian beams , Than hee can fix his eye upon God's face ; A face whence such excesse of Lustre streams , That hee in mercy casts on us below A veil , which , though wee cannot , he look's through . 137. He looks through that , and through all Curtains too Which we our selves upon our sins would draw . Far be that fondnes then , that wee should goe And seek some secret place to break his Law , Exposing to his most refined eye The foulest of all spotts , Adultery . 138. A spot which would make mee so black , that thou Who now both lov'st me and admirst ' me so , For meer deformity would'st never know Me more , but scorn'd and hated let me goe : So would I do my self , and never stay With Joseph , knew I how to run away , 139. Ask or command me any thing beside : If you will send me to the farthest Sea To fetch you pearls , the Sun shall not out-ride My restlesse course , nor any Jewels bee Treasur'd so deep in the profoundest Main , But I will dig them thence , and come again . 140. Or if you please I will revenge your wrong Upon these sweets of my inchanting face , Which have abus'd and tempted you so long : These nailes of mine shall all those Charms erase And cut such ghastly wounds as soon shall cure Those which my beautie made your heart endure , 141. I will transform my self into a State Which more your Pittie , than your love , shall crave ; Or if this love of mine must reap your hate , Somewhere or other I shall finde a grave , And there with greater comfort rest my head , Than if I slept on your delicious bed , 142. As when a mighty torrent hasting on , Is by some sturdy bank forc'd back again , The waters roar and foam and swell upon Themselves for spight to see their strength was vain ; So did Potiphera's heart , whose lustfull course Unshaken Joseph back again did force . 143. A thousand Passions boiling in her breast Raise up a tempest of impatient flames . Still night , which to all others sealeth rest , Waken her cares ; Her bed with torments streams 'Cause Joseph is not there . ( O where may we With heav'nly love a Soule thus wounded see ! ) 144. She has no rellish of the dàintiest meat , But onely on distracted thoughts she feeds ; The spiced wine to other palates sweet Mocks hers alone , and odious loathing breeds : Thick sighs and tears from her own mouth and eys Echo the storm which in her heart did rise . 145. Oft she renewed her suit , but su'd in vain : At last grown faint and sick , she ask's him how He would her Murder answer ? Such a stain Will ill become , said she , thy dainty brow ; In the unnaturall furrows of whose frown The seeds of my unhappy death are sown . 146. But when this mov'd him not , who like a Rock Stood firm upon his solid Chastitie : Her finall resolution she awoke , And all her strength with it , that she might be Provided to correct her loves mishap By valiant managing her plotted Rape . 147. Watching her time she takes him all alone , And harpy-like , one Tallon clapping fast Upon his Clothes , least hee away should run , Her other Arm about his neck she cast : Loose was her Coat , and shewed her more full Then he desir d to see , or I to tell . 148. Thou art my prisoner now , said she , as I Have long bin thine , though thou did'st scorn thy prize ; But I 'm resolv'd of thy Captivitie To make some use : Thou shalt no more despise My prayers , for I command thee now to be Whither thou wilt or no , happy with Mee . 149. Perhaps thy needles Maiden modesty Stay'd , by thy Lover to be ravished : Then be it so ; But if thou still deny My loyall Love ; I swear by thine own Head ( Which yet I onely worship , ) that no blood But from , thy Heart shall these my Wrongs make good . 150. I will exclaim , and tell the houshold how With lustfull force thou here surprised'st Me : This monstrous Crime will cost thy life : for know My Ly can soon out-face thy Veritie . Had'st thou not better take thy pleasure here Than be for nothing thought a Ravisher ? 151. Whil'st thus Her lust foam'd : Joseph makes all haste How to escape ; and loosning secretly His upper garment , which she grasp'd so fast , Leaves that to Her , and out himself doth flye . Wise Serpents thus their Ears against the Charm Do stop , and cast their skins to scape the harm . 152. Potiphera an hideous out-cry 〈◊〉 ; Her Handmaid first , then the whole familie Scar'd with the noise , into her Chamber breaks ; Where on her Bed , hearing a wofull sigh , Behold , said she , this garment : Which of you Would think the Hebrew slave so bold should grow ? 153. He thought , because his Master was from home , My faith had been so too : He thought that he Might as his Lords Vice-gerent , freely come And challenge right unto my chastitie . 'T was time to cry : which I no sooner did , But hee , the guilty Hypocrite , was fled . 154. He fled , but left for fearfull haste , behinde , That Pledge of his unfort'nate impudence : For , confident he me should willing finde , He gun to doff his Cloths : Come bear me hence From this curs'd place ; but bring the Cloak with me That Potiphar his Dailings Badge may see . 155. When he came home she met him with this Lye And threw the garment to Him for her proof . He took no time the businesse to try , But judg'd that argument more than enough . Joseph's to Prison sent , a place lesse warm To him , but sweeter than his Mistresse arm . 156. He lay not long oppressed with his Chain , But ev'n the Jaylor He his Prisoner takes : Such pow'rfull sweetnes doth in Virtue reign That all Spectators she her subjects makes . Heav'n would not suffer other Bonds to hold Him whom Lust's Chains and Charms could not infold . 157. The Keeper now keeps nothing but his name . The Keys at Joseph's girdle hang , and He Is in this closer Stewardship the same He was in Potiphar's large familie : Yet has no Mistresse which might make him be As ill in Prison , as when He was free . 158. At length the guerdon of his worth drew neer , And dreams which had occasion'd his low state Help him to climbe up into glories sphear : The great designs which uncontrolled Fate Was into Egypt ready now to bring Are in a mystick vision shew'd the King. 159. Their curious brains the old Magitians beat About the Riddle , but were all too weak To peirce that mighty cloud wherein the great Secret inshrined lay : The King must seek Some wiser Head ; and whod'yee think was hee But this young Hebrew ? this the Man must be . 160. He teacheth Pharaoh what the Kine did mean Heav'n shew'd him feeding upon Nilu's shore ; Why sev'n were wonderous fat , and sev'n as Lean , Which did portend the famine , Which the store , What both the kindes of Corn foretold , what cares Were requisite against the following years . 161. First , thanks to Heav'n cryes Pharaoh , then to thee In whom its Spirit I so plain descrie : And who can better my assistant be , Then he who holds all wisdom's Monarchy ? The throne and scepter shall continue mine , But all the rest of Egypt shall be thine . 162. Then his own Ring , his royall Love to seale , On Joseph's hand he puts , and him invest's With purest Linnen : on his neck , which steel Had lately gall'd , a golden chain he cast's ; And his own second Chariot to him gave , Who lately into Egypt trudg'd a slave . 163. Thus what hee was to Potiphar before , What to the Taylor , now hee 's to the King ; The soveraign Steward and the Governour ( Set but his Prince aside , ) of every thing . And here at length , to justifie his dream , His Father and his Bretheren reverenc'd him . 164. Thus Chastitie's pure King his Champion sees Amply repaid , who having got Command Of his own flesh and blood , can rule with ease A Kingdoms reins in his unspotted Hand . Take notice Psyche , and remember this : The Case may once be thine , which here was His. PSYCHE : OR LOVES MYSTERIE . CANTO II. Lust Conquered . ARGUMENT . Lust , who in ambush lay , the On-set gives To carelesse Psyche , as she gad's abroad : Charis the over-powred Maid reliev's ; Phvlax unmask's the Feind : Her penitent flood Psyche pour's out , and is encourag'd by An heav'nly Dream to honour Chastity . 1. NO foolish Tinder ever yet did catch In its soft amorous Arms the straggling , spark , And with such desperate zeale make haste to hatch Its own destruction ; as fond Man doth mark And treasure up those fair-fac'd Counsels which With fatall Charm's his heedlesse heart bewitch . 2. No wretched Adder ever sealed up His wary eare with trustier Cement ; than With wretchlesse obstinacy He doth stop His memories unhappy Portalls , when Wholesome Advise with sweetnes woo's it , and Long knocking for admission doth stand . 3. Or , if at length a wicket 〈◊〉 he sets , His sleighted guest in some our-roome he lay's : But when vain fancie or seduction beats Summons upon his gates , He them display's , And let 's these strangers thrust quite out of door The former , who were scarcely in before . 4. For as the Honey of Heav'ns dainty Hives , The summer Clouds , snugging in laps of flow'rs , That correspondent Dwelling quickly leaves To churlish drops of lesse deserving show'rs , Or rankling Mil-dew , which such venome shed's As soon deflow'reth all those Virgin Beds : 5. So far'd it now with Psyche's carelesse Breast On which more dainties drop'd from Phylax tongue Than on Hyblean hils e'r made its nest . Abroad she will , and please her selfe among The fields wide sweets , forgeting that some winde Might steale upon , and blast her honyed minde . 6. The sportfull Twins of heav'n now 'gan to reign , And brought a season fitting for their play ; Thick did they scatter upon every Plain A flowry verdure and dishevell May Round about Tellu's face , who now beguiles Her Winters sadnesse with this moneth of smiles . 7. Psyche would fain have wander'd out alone , But that * Syneidesis her trustie Maid Hunted out every step where she had gone ; And | Charis an old friend of hers , afrayd What might befall the Virgin , follow'd too , Yet in her company forbore to goe . 8. As pleasures paths she in the fields did trace , It joy'd her much the tender lambs to see Skipping in harmlesse sport from place to place ; And who would be so sad and dull , said she To 〈◊〉 at home , when thus abroad we may Behold how sweetly Innocence doth play . 9. No smiling flow'r could meet her as she went , But gathering it , she with a kisse would pay The courteous price of that delicious scent It had so freely pow'red in her way : And still cryes out , how poore a place is home Which for such pleasure , can afford no room ! 10. Thus loosely tripping on , she came at last Through pathlesse Paths unto a pleasant Grove ; The gentle Windes through the faire Trees made haste , And in her face a gale of Odours drove . Needs would she enter , and see whither this Were not the Copy of old Paradise . 11. The courteous Boughs laden with generous spice Stoop'd to salute her as she enter'd in , And bid her pluck what Fruit best pleas'd her eys ; But there was none but did amazement win : Shee looks about , yet know's not which to choose , And in those sweets her sweeter self doth loose . 12. When on the sudden from a neighbour tree Her ears were captiv'd , as before her eyes : The mystick Chains of purest Harmonie Did with a soft inchantment her surprise : A winged Quire having new tun'd their throats , Were running over their exactest notes . 13. Divided thus with Pleasures , she does look Where she may sit her self to recollect : Close by , she gliding spies a silver Brook Whose gorgecus bank with golden flow'rs was deckt . There sitting down , once more , adieu , said she , Dull home , which no such seat could'st spread for me . 14. Syneidesis , her Mistresse being set , Pitch'd down behinde her , and fell fast asleep . Old * Charis kept aloof , resolv'd to let The venturous Virgin some experience reap Of her fond confidence , who needs would stray Like some vain Childe , so far from home , to play . 15. When loe into the Grove a monstrous Boar Wilder than was that place , did roaring come , And brought more terrour thither , than before Appear'd delight . Never did whiter foam Smoke on the Oceans stormy face , than now This hideous Beast about his own did throw . 16. As are the Comet 's , feirce with ominous light , Such were his eyes compos'd of fire and blood : His dreadfull tusks , the engins of his spight , Held forth their greedy heads , and ready stood To tear their Prey ; stern bristles hedg'd up high His back , which did all wrath of thorns defie . 17. Straight startled out of her unfortunate pleasure Away flies Psyche on the wings of fear ; Whose steps the hungry Beast as fast did measure , And swallow'd up the way , to tear down her . Loud were his roars , yet her shreeks did transcend , Which heav'n and earth and her own throat did rend . 18. Phylax her ever trustie friend was neer , Flying from tree to tree still as she ran , But was by heav'n forbidden to appear And reskew her who needs would be undone . He was forbid to reskew her till shee Had deeper felt her dangerous vanitie . 19. Her long flight having now shortned her breath , Which 'twixt her trembling lips lay strugling , she Cryes out , dear Phylax from these jaws of death The monster opes so wide , deliver mee . Where is thy God and mine , which loves me so , Where is he now ? O what shall Psyche doe ! 20. Here helplesse feare and fainting threw her down Unto the ready Beast an easie prey , Whose hasty tusk had through her dainty gown Unto her softer body tore its way : When loe a sudden speare flew through his neck , And frighted on the ground return'd him back . 21. A lusty gallant , * Aphrodisius hight , Who in that luckie instant thither came , Directed it ; and straight , with equall might Drew out his glittering blade ; whose dreadfull flame A forehand strook the dazeled mouster dead , Whose edge took from him both his prey and head . 22. This done , he gently takes the virgin up ; Then with a courtly kisse he give 's her joy That she was safe . She scarce had power to ope Her eyes , seal'd close with desperate dismay ; But when she saw the slaughter'd Boar , and him As sweet and faire , as that was foule and grim ; 23. I see there are more Phylaxes than one Cryes she : This life , dear sir , which heretofore Was mine , your love hath now made yours alone : For my part , I had left it to that Boar , And laid me down to measure out my grave ; Whence you to me this resurrection gave . 24. Yet trust me sir , a life you have not given To one who can forget by whom she lives : Whether you come from earth , or rather heav'n , ( For seldome earth such strange salvation gives , ) My soule , big with just thanks , would learn and see Whether my debt divine or humane bee . 25. Lady , say's Aphrodisius , first repose Your selfe a while ; a little way from hence , ( For well I know this place ) a Current goes Between two flowrie banks : there will I rinse My bloody hands ; there shall you sit and hear A wounderous story , and due to your ear . 26. It was the place where she before had been : Thither they go ; and thither Phylax flyes , Perching upon a neighbour tree unseen : The gallant wash'd his hands ; and she her eyes , But in her own soft tears of joy , to think How she had com from death's to that brook's brink . 27. Then on the flowry Couch by her he sits , And ushers in his talk with cunning sighs , His feigned cheeks with lying tears he wets , Three times he strikes his breast , three times his eyes He casts up to wards heav'n , three times he smiles , And sigh's again , and her as oft beguiles . 28. At length : I am said he , a man who by My birth as deep ingag'd to fortune stand As any hee that lives , if Majestie Crown not his head , and Scepter load his hand . My stock 's the noblest in this land but one , Nor bears it any branch but me alone . 29. This made my loving Lord and Father spare No pains or cost which might his Son adorn : From learned Athens tutors hired were Whom first the wings of fame had hither born : Athens they left , but brought with them to me From thence the truer Universitie . 30. Thus did the curious wit of Greece become A member of our private family , And I with all the world convers'd at home ; Yea in their dialects too , as fast as I Could my young breath transform : nor was it long E'r many sate upon my single tongue . 31. A quick survey of all those steps I took By which Philosophers have Nature traced ; Then Mathematicks were my busie books ; A thousand lines I placed and displaced : To Heav'n upon the Artists Staff I went , And studied round about the firmament . 32. Of Optick lines and rays the powers I saw ; In Musicks mystick sweets unwearied Pains I spent long nights and dayes , and strove to know What reason married concording strains , What divorc'd discords : never , I confesse , Did any knot so pose my brains , as this . 33. The treasures of Antiquity , laid up In old Historick leav's I opened : How Kingdoms sprung , and how they made their stop I well observ'd ; with what brave Spirits did , How they their honours managed , and what The beams of their nobility did blot . 34. My recreations were those which some Made their whole work , and it was noble too : When weary from my 〈◊〉 I was come , To practise martiall feats I went , and so In both her brave professions I strove To follow Pallas , whom I most did love . 35. Oft have I been abroad , and seen the field With streaming ensigns goodly terror spred ; Where how much more I lov'd to die , than yeild , Upon my breast good witnesse you may read , Ev'n these sev'n wounds , whose mouths , once open wide , In mine own blood my virtue testifi'd . 36. Oft have I rode alone into the Wood To finde some wilde Antagonist , some Bear , Some Boar , some Lyon , the accustomed foode Wherewith I diet this my hungry speare : You well may gather by the certain Blow I gave yon' Beast , I am no Learner now . 37. And will you think Pride speaks the word , if here I tell you that my Fame swell'd great and high ? In 〈◊〉 , in City , Country , every where , Reports of Aphrodisiu's Worth did flie : No high strain'd Parallel was made , but thus , As good , or brave , as Aphrodisius . 38. To Court I never went , but fewer eyes Paid homage to the King 's , than unto Mine : Devoutly did the Ladies sacrifice Their Looks , and Sighs , and Languors , at my shrine ; Oft has the Queen gone out alone , whilst they Forgot to follow Her , if I did stay . 39. How many a prettie Embasie have I Receiv'd from them , which put me to my Wit How not to understand ! but by and by Some Comment would come smiling after it . But I had other thoughts to fill my head , Books call'd Me up , and Books put Me to bed . 40. This my Disease being known , a Lady sped To me an handfull of conceit , cloth'd in So quaint a Cover , that on it I read Full half an houre before I could begin To ope the book : and what did that contain , But a discourse to prove all Learning vain . 41. Bold Title , then said I , if thou can'st make Thy Promise good , by learning thou must do it . With that , I threw 't aside : but could not slake My curious fond desire to look into it . I look'd and read , and saw how finely wit Had whip'd it self : and then grew freinds with it . 42. Then summon'd by Civility I went To court the Giver , and my thanks repay . Look not , said I , for polish'd complement , I came not hither Madame to gain-say , But thank you for your book : if learning be So vain a thing , Wit would prove foolerie . 43. Between a blush and smile , she welcome gave To her new Convert . But , sweet sir , said she , I sent another book , in which you have More of my minde than in those leaves can be ; A faire-writ book , if you it please to prove , In rubrick lines , and characters of love . 44. I gave not that : O no , it was a Debt Which I did to all sweetnes pay in you . How could I choose ? for had I more than it , They would be more than due : but having now But onely one poore heart , your praise must be Not to disdain my helplesse povertie . 45. I would not for a thousand Worlds receive It back again : How delicate a Nest In your all-lovely bosome shall it have , If by that favour you will make it blest ! If thence you cast it , take 't who will , for Me , Ine'r shall love what hated is by thee . 46. Yet give Me leave to ask what Lady 't is Thou wilt exalt to sit Queen in thy Heart : Whether her face more gracefull be than this Which blusheth heer in pleading its own part : Whether her Stock or her Estate afford More arguments than mine , to wooe my Lord. 47. If not : then by these loyall Tears I shed Before thy feet , this my bold Truth forgive ; Thy love is due to me . Heav'n never did Make such a Man , for nothing but to Live. Thou ow'st an Off-spring to the World which may With Hero's furnish it another day . 48. As when the Pris'ner at the Barre has done His 〈◊〉 storie ; he does fix his eye Upon the Judge , and from his mouth alone In hopes and fears expects his Destiny : So look'd the Lady , with prepared eyes To see her Joys , or weep her Obsequies . 49. Full loth was I to speak ; but lother by Inhumane lingring Silence to torment Her most suspended soul , and make her dy Without her Sentence . Many a sigh I sent Before , to tell what Words were comming out ; At last , this labouring Answer forth I brought . 50. How wretched is his Blisse , upon whose Heart Whil'st divers Ladies of choise Worth attend With Loyall passion ; He must either part , And so destroy , his own ; or empty send Them all away but One , and thus be fain By many a losse , to make one single Gain ! 51. Had I as many bosomes as I owe To such sweet Creditors as Thou , with speed I would discharge my scores ; but first , I vow To thee , dear Lady , in whose Worth I read Such sweet Attraction , that were I to choose My Heav'n , for Thee I would all other loose . 52. But now my choise is made , and long agoe Unto another I affianc'd was : But who 's that Lady , is a secret so Divine , that from these Lipps it ne'r did passe : My reverend Mother oft with tears hath sought , But never could prevail to wring it out . 53. Yet I thy noble Bosome honour so , That I dare trust it there : onely be sure To keep this Jewell close , as thou would'st doe My Heart , a thing lesse pretious and lesse pure . Yet give me leave to cast this Charm about , For fear thou lett'st it and my Life slip out . 54. So may thy Heart-strings hold thy Heart , as Thou This Mysterie of mine : so may thy Love Be true to Thee , and to thy Wishes bow , As to my secret Thou shalt trusty prove : So may thine Angell hugg thy soul , and keep It close , as in thy Breast this Thing shall sleep : 55. A Thing which mine own Guardian Angell did Acquaint and blesse Me with . When through mine Eys Love first began his amorous beams to shed And with his soft Desires my Heart surprise ; This winged Friend of mine look'd through a frown , And told me that my Heart was not mine own . 56. It is , said he , thy priviledge ( and see Thou thank Heav'n for it , ) not to run and spend Thy Youth upon this wanton Mysterie : Let Others study how to Walk , to Bend , To Vault , to Dance , to Kisse , to Wooe ; For thee More sweet and generous Arts reserved be . 57. Goe court thy Books , and gaine such Treasure there As may inhance thy worth , and make thee be A fitting Match for Her whom Heav'ns prepare To be thy Spouse : whose face when thou shalt see , The reading on that fair-writ Book of Love , For all thy studies ample Pay will prove . 58. Yet to yon' southern Grove thou every Day Must Pilgrim goe , where thou thy Saint shalt meet , And of a Monsters make her thine own Prey ; That with no other Word she thee may greet But plain Confession that thine is her Life : Thus Heav'n contriv's that thou shalt win thy Wife . 59. These are my Fortunes , Madam , yet unknown Ev'n by the sweeter Half unto my Self : And sure your hand would help to thrust me down Into the bottom of all torments gulph , Should Wantonnesse invite Me to despise A Blessing higher than my Pride could rise . 60. Then happy She , the Lady crie's , who e'r She be , that must hugg Happines in you . And yet permit mine Eye one other Teare : 'T is not of Envy ; No : Deare Sir , Adieu . It pittied me to see this gentle fashion Of her sincere , but unsuccesfull Passion , 61. We parting thus ; I hasted to this Grove , Amongst whose spicy trees I knew would grow My sweeter Hopes . But Heav'n it seems , would prove The valour of my Patience , and throw Procrastinations in my way , that I Might earne its favour by my Constancy . 62. How often came I , and with bended knee On every flowrie Cushion of the Grove Implor'd the speed of my Felicity ! How oft in this sweet Temple has great Love Receiv'd mine Heart an Off'ring all on Fire With flames of soft but vehement desire ! 63. At length my Prayers were heard , and this deare day Did in that blessed Moment send mee hither , Which shew'd mee that my long expected Joy Was now full grown and ripe enough to gather . Had I not pluck'd it streight , the Monster had Of all its Sweetnes his foule Booty made . 64. First then to Heav'n my full-tide thanks I pay : And next , to Thee my noble Guardian , who Before my hopes no forged Bait did'st lay : Each smallest Circumstance agreeth so , That this the Lady is , and none but She Design'd by Heav'n to crown my joys , and Me. 65. All Blessings on thy head my Psyche : that I know for certain needs must be thy Name ; That Angell told me it , whose counsell put Me on this bless'd adventure , when I came To save thy life both for thy self and mee , And make of thine my joynt Felicity . 66. Heer then my Heart I give thee , and I seal The Deed with this true Kisse : May Curses rain Thick on my head , if ever I repeal What I have done , or challenge back again This gift of mine , whose fault is onely this , Of thy Desert it to unworthy is . 67. The Seaman by some furious Tempest thrown Into the seeming Depth of roaring Death , If he by suddaine Fortune back be blowne Into the gentle Harbour ; wondereth At his strange safety , and scarce trusts his eys ; But doubts a long time whither he live's or die's : 68. So Psyche snatch'd from Dangers desperate jaws Into the Arms of this illustrious Lover , The truth of her condition hardly knows , But in suspensive thoughts a while doth hover . Deceive me not , saith she , a frighted Mayd , To poore , great Sir , by you to be betray'd . 69. If still I live , and all this be no Dream , ( For sure your story 's such an heavn'ly thing , That simple I , alas , unworthy seeme To be concern'd in it . ) Be pleas'd to bring Some further proof : Where Miracles are done , Faith must have open Helps to bring her on . 70. Then be the first proof , Aphrodisius cries , This Diamond Ring , in which thy self mayst see The radiant Copy of thine owne fair eys : The next this Jewell ; what thou art to Me Let that attest : yet pardon me , that I Gave it that pretious Name , now thou art by . 71. The third that delicate Imbrace shall be For which all Loves are kindled : that which will The sweetest of Assurance give to thee , And my great Guardians Prophesie fulfill . Come , I can give thee leave to blush ; a Maid Of what she loves most , must be most afraid . 72. Were not our Case Divine , awhile I 'd stay , And by our Humane Ceremonies marry : But we did Wed above ; and what can they Add to Heavn's Rites ? O no : 't is sinne to tarrie : My Angell would have told me , ( never feare , ) Had it been otherwise ; Come then my Deare . 73. Forgetfull Psyche now enchanted quite By these his glorious Wiles , set ope her Breast Unto the Fancies of unclean Delight ; Forthwith a Knot of unseen Serpents prest Into her heart , and set it so on fire , That straight it flamed out with foul Desire . 74. But Phylax instantly descry'd the flame , And wakeing up Syneidesis , He cries , Run run , and help to save your dying Dame : Look how her funerall flames already rise . Up gets the Mayd , and instantly thrusts in Between the Lovers and their ready sin . 75. Psyche starts back , whil st shame so heavy sate Upon her Eyes , that down it pressed them . 〈◊〉 Wretch , cries Aphrodifius , what Has made thy Life so vile , that thou dost come To forfeit it to me ? I prithee goe , Die somewhere else ; I 'd be no Womans Foe . 76. O then , says she , Forbear to stain my pure And spotlesse Mistris . Fie , cries Psyche , fie , I know her not : My Lord , will you indure I should such saucie Servants own , as she ? Be it another proof of your strong Love , From Me this troublesome Creature to remove . 77. He , having sleeping in a Box of Jett A blacker Liquor drawn from Lethe lake , Upon Syneidesis straight emptied it . She rubb'd her eyes : but found her selfe too weak To grapple with that stupor which did creep Upon her Brow , and down she fell asleep . 78. As when the Childe first venturing on his feet , Carelesly stumbles to some Precipice . His tender Nurse , more griev'd , than hee , to see 't , Makes on amain , with most intentive Eyes Not on her way , but Him , who now she knows Is stepping into Deaths wide open Jaws : 79. So watchfull Charis , who did distance keep , Till her Assistance might most usefull be , Now put on speed , and rowsing from her sleep Syneidesis , , Be not dismay'd , said she , Come , you and I will trie what We can doe To stop Her who so faine to Hell would goe . 80. With that , as Phebus steals his subtile Ray Through Virgin Chrystall ; so through Psyche's breast She thrusts her hand , and strives to take away That poysnous Brood which there had made its Nest , Yet she flings back , and casts disloyall scorn On Her who griev'd to finde her so forlorn . 81. But Aphrodisius amazed now To see a Beauty which straight damp'd his eyes , A Beauty which on Psyche's face did throw Unlovely blacknesse , and monopolize All Heav'n within it selfe : recoyled back Some Counsell in his troubled Brain to take . 82. Mean while Syneidesis aloud does cry In Psyche's ear : Mistris , beleeve it now I am a wake , and see your Misery : But ô how foule a sleep possesses you ! What monstrous Apparitions are these Which your enchanted dreaming soul do please ! 83. Home , home , I pray : This Grove grows thick with Charms , And will be witch you from your self , untill All Help proves tardie for your ripened Harms Home soon will cure you , and your Bosome fill With better Flames than these , which onely be Kindled to make an end of You and Me. 84. Why stay We here ! See see , your Lover's gone ; Perhaps to fetch more Poyson for your Heart , And double on you your Destruction . This unexpected News made Psyche start : She turn'd her head , and saw 't was so indeed , Charis had forc'd Him back , and He was fled . 85. Yet after Him a heavy sigh she sent , And more would have dispatch'd : But tugged by Syneidesis , at last she homeward went Her feet went homeward , but her Heart did fly Much faster back , which Charis , as she came Behinde , did meet with , and brought safely home . 86. But Aphrodisius could not make such hafte As to outrun the Angels nimbler hand ; Half-way the cursed Grove he had not past , But Phylax lighted down , and bid Him stand . Stand Fiend , says He ; Thy punishment shall be Upon this sceen of thine own Treacherie . 87. Faire hideous sir , how has your wretched spight Clouded your memory ? Do you not know How mine and my illustrious Brethrens Might You and your fellow fiends to Hell did throw ? Did that fall bruise your Heart so little , that It , and our Victory you have forgot ? 88. Was 't not enough , that in your burning Home Hot Blasphemies you day by day did spit At Heav'n and God : but you to Earth must come And all your trains and slie delusions set To ravish his own Spouse , for whose deare sake I here his Leiger lie the Match to make ? 89. Poore harmelesse Psyche , how did Shee offend ! Did Shee incroach upon your Realmes below ? Did Shee e'r envie Hell to any Fiend , Or strive to snatch Damnation from You ? Sure you have injur'd Her , yea Phylax too ; For She 's my Charge , and you shall finde it so . 90. With that , He from his holy Bosome drew A golden Banner , in whose silken Lap His Lords allmighty Name wide open flew , Of hell-confounding Majestie made up : The Fiend no sooner Iesus there did read , But Shame pull'd down his Eys , and Fear his Head. 91. For as the Lightning darts on Mortall Sight Dazeling confusion : So the flashing Rays Of this bright Name the Furie did affright : When Phylax on his throat his left hand lays , And draws him to the Tree whose shade did cover The green stage where just now he play'd the Lover . 92. So have I seen a leering Curr brought back Unto the feild where He did hunt the Lambs , With guiltie ears thrown flat upon his neck , With woefull Tail sneaking between his hamms ; With grinning Chapps , whose whineing Dialect Speaks both what He hath done , and doth expect . 93. In vain He struggls : For the nearest Bough Phylax with potent Art twines round about Its own tough self , and teaches how to grow Into a Band more obstinate and stout 〈◊〉 was his Pris'ner ; whom forthwith He ties Fast to the Tree ; and home to Psyche Flies 94. Poor Psyche ; who no sooner was come home But Charis hasts her to her Closet , where The holy Furniture which trimm'd the Room Wide open Prayer-books , and Bibles were . But she so strange , an Eye now casteth on them As if her soul had never dwelt upon them . 95. Her tainted soul grown squeamish now , no more Such serious Acquaintance would imbrace : But loving Charis found a private door Into her Heart , and from th' usurped place Cast out that knot of Serpents on the ground Which round about her soul themselves had wound . 96. And see , says she , the token that your Love Hath hung about your Heart , and judge , I pray , What kinde of Favours His were like to prove Which by inchanting Poyson ope their way . If Heav'n with fouler things than these doth fill Your bosome , then love Aphrodisius still . 97. The hissing Serpents roll'd about the floore Which , and their shamed selves , they gnaw'd for spight , Amazed Psyche starts back to the doore , Afraid of what but now was her Delight : Till Charis with her valiant hand did throw Them , whence they came , home to their Hell below . 98. And now the Virgin falling on her face With lamentable Cry : Forbear , said she , My shamefull presence maketh any place Unworthy for such noble Company ; For bear dear Charis , let me blush alone , Left fouler here , than those Snakes which are gone . 99. And you , my reverend Books , your leavs shut up , Where my Confusion frowns in every line . When holy Eys draw neer , then freely ope , But ô , you are too pure and chaste for mine : Mine , which let out my soul , and in its place Receiv'd all Hell , which close I did imbrace . 100. They nothing else can doe but blurr you now with those perpetuall streams of bounden Teares Which for my wilfull Miserie I owe. O Eys , if ever your salt spring forbears , May you fail too : such is my state , that I Unlesse you drown me , cannot chuse but dy . 101. Shine not on Me fair Sun , although thy Ray With safety can the foulest Dunghills Kiste : I am a filthier thing than those , and may Taint thy sweet Lustre by my ouglinesse . Black Night will tell no tales ; O may she roul Up in her veil my correspondent soul ! 102. What have vile I to do with noble Day Which shews Us Heavens fair face ? that face which I Wantonly scorn'd , and cast my love away Upon impostur'd Lusts foule Mystery , O Me ! was ever Heart so mad as mine , Which would be divelish rather than divine . 103. Surely I will revenge my self on Her : I will a Tempest raise of Sighs and Groans , To scourge that Gale which blew so soft and fair To steal a shipwrack on Me : With rude stones $$Work$$ make this harder Breast without appear As black as 't was within when Hell dwelt there 104. I with my Howlings will these Ears torment Which were intentive to the Cheaters Charms : These Lipps which lov'd his Kisses , shall be spent In courting nasty Dust : these lustfull Arms Which hugg'd His Body , shall mine own chastise , Which now I hate , more than I loved His. 105. O all ye Griefs which ever fix'd your sting Upon a guilty treacherous Bosome , hear Unhappie Psyche's earnest Prayers , and bring Your stoutest Powers : my Heart has room to spare For your full Train ; ( Adieu all Loves , ) I now Must onely study to wooe Hate , and You. 106. Why was I born ! ( may Darknesse choke that Day Which lighted Me into the World. ) Or why When , in the Boars , my Death its mouth did lay Upon my throat , had I not leave to dy ! Why did I scape that Monster , to be thrown To fouler ones , Hells Treason , and mine own . 107. Why dwelt such flaming Beauties in mine Eye . As might allure , and shew to Lust its way ! Why smil'd my face with such sweet Majesty As bade false Love , be bold Me to betray . Why rather was I not so vile , that in Safe scorn I might have scap'd the Gallant 's sin . 108. The universall Worlds Contempt could not Have wrong'd or wounded Me so deep , nor thrown Upon my Beauties such a fatall Blot , As they upon themselves and Me have drawn . I 〈◊〉 not now been Heir to all Heav'ns scorn , If in Earths Eye , I Had but been forlorn . 109. O righteous Profit , of unrighteous Pleasure , Whos 's Totall summ's made up of desperate Losse , How justly , when We trade away our Treasure , Requit'st thou Us with rusty fretfull Drosse ! For all the Gains that Wantonnesfe brings in , Prove but a Bank of Veng'ance on the sin . 110. Still still I burn , my Fire but changed is , And though my Lust be cool'd my Guilt is hot , And belks , and boils : for wroth Syneidesis Blows up its more incensed Coals . O what Can help my enigmatick sorrows , who Thus on my selfe my execution do ? 111. As thus she lay lamenting on the floor , Which with her Tears was slubber'd : Charis who Had all this while but stepp'd behinde the door , Comes cheerly in , and cries , Break off thy Woe , Dear Psyche , t is enough , thy hearty cry Has pterc'd already , and appeas'd the skie . 112. The Copies of thy Tears which there ly shed Upon the ground , reflected high , and are Already in Heav'ns Casket botteled . Thy griefes now smile above , and have made clear Gods lowring face : look up and see how Day Shines friendly on thee , and does bid thee Joy. 113. With that , she breath'd into her Breast the Powers Of unconceived Sweets ; the thirsty ground Ne'r look'd so cheerfully when Summer showers The deep Pains of its gasping Drought had drown'd ; As over-joyed Psyche , now she feeles Warm in her bosome Grace's gentle Gales . 114. Gales , on whose dainty Wings Heav'ns Influence rides ; An Influence of such speedy Operation , That though all Opposition's highest Tides Roar in its way , through their proud Conjuration With instant Might it flies , and every where Findes Victory attending its Carrieer . 115. To Heav'n , to Charis , to Syneidesis Her thanks she mustereth ; but all array'd In scarlet from her cheeks : For still she is Asham'd to have been lately so betray'd ; When Phylax flutters in , and , Come , said He You to the Grove must back again with Me. 116. As when the place of Robberie you name The Thiefe in White or Red betrays his fear : So conscious Psyche's Heart shot through with shame At that unlook'd for Word , makes it appear In her apalled looks . Alas , said she And com'st Thou to renue my Miserie ! 117. Bid Me goe finde some desperate Rock from whence I may plunge down into the deepest Maine : Bid me post headlong to th' Infernall Prince And covenant with him for eternall Paine : Nay bid me do 't ; Or bid me not do this , Which is , to goe where my far worse Hell is . 118. I like thine Anger well , says Phylax ; but The Grove is not the same 't was yesterday : Another Visage I on it have put , Both chaste and safe , and so thy selfe wilt say . No Boar , no Lover's there : come let Us goe , Both Charis and thy Maid will with Us too . 119. This high Assurance cheer'd her timorous Heart Which stood in reverentiall awe of Him : Besides , her faithfull Consorts bore their Part In this incouragement . Yet did there swim About her brest some tender trembling Doubts Which spred like Mist upon her cleerer Thoughts . 120. Along they went , but comming neer the Grove Psyche began to quake , and closer cling To Phylax , who reach'd out his shield of love , The downie shelter of his heav'nly Wing , Under whose cheerly shaddow her He led Into the gloomy shades the Wood had spred . 121. For now those flattering Beauties which of late Had made that Place a Temple to Delight , Were all unmask'd ; and Melancholy sate Shrowding her 〈◊〉 selfe in mid-day night . The heavy nodding Trees all languished , And every sleepy Bough hung down its Head. 122. There Aphrodisius his best Teeth had tri'd ( And foure of them lay broken on the ground , ) With spightfull restlesse gnawing to divide The Withe by which He to his shame was bound More than unto the Tree : which He so shook , That all its frighted Leaves their Boughs forsook . 123. But seeing that new Company , He bit His Lipps and Tongue , and spit them in their face : See , Psyche , Phylax cries , the Gallant 's Wit , Who hopes to scape confessing his Disgrace : But by and by , I 'le make him finde a tongue To speak out his imposture and thy wrong . 124. With that he snatch'd from Him all He had stoln From Earth from Water or from Aire before , The beauteous Veil'no sooner off was faln But Aphrodisius appears no more : It proves an hideous Fiend , and Psyche cries , Running behinde the Tree , God blesse mine Eyes . 125. Forthwith a poysnous stink seiz'd on the Aire ; But Phylax quickly blew it down to Hell : And , Come , says He , come Psyche , ther 's no fear , Behold the Monster , and observe him well : There hung his cursed Periwig , but now Two coal-black Horns is all his Head can show . 126. The rest is Bald , or with soars over-grown , With which his Forehead too rough-casted is ; Though over it He polish'd Flesh had drawn , Too fair a Plaster for such Ouglinesse . See how the Boils run down into his eye To finde him fitting Tears when He would crie . 127. Like to some Ovens black Arch , so hang his Brows Over the furnace of his Eyes , wherein Delitious Flames did lately take up house , But now the Fire 's as dark as his own sin , And being fed with sulphure , doth confesse What is its work , and where it kindled was . 128. A double Alablaster Conduit hung Down from his Forehead , where is nothing now But those two rotten Pipes , not to be wrung Least with the Moisture down the Nose do flow : That banefull Moisture , which 't is hard to say Whether it be more Poyson than its Way . 129. Two Rows of Roses on those Lipps did grow , To sweeten every word that passed by : But now scorch'd black as Hel's own mouth , they show What kind of Breath is wont through them to flie ; A Breath like that which from the Chimneys topp Speaks it owne stink by what it vomits up . 130. His Cheeks which lifted up but yesterday Two Hills of Spices , now are sunk so low That like two hollow untill'd valleys , they With nothing else but Desolation grow . Now grizly Haire has spoil'd . his polish'd skin , Shewing what He to Satyrs is of kin . 131. His lovely Hands are now two monstrous Paws Whose Nail's much longer than their Fingers be . Sure his Imbrace is daintie , when he throws Those Arms about his Love. But prithe see What now behind the Gallants back doth trail , His courtly Sword 's turn'd to a dangling Tail. 132. Behold his goodly Feet , where one great Cleft Davides two Toes , pointed with iron Claws . The rest of his fine Body must be left , Sealed up close by Modesties chast Laws : Yet mayst thou safely look into his Breast , And see what Treasures there have made their Nest. 133. Look where ten thousand Charmes and kisses lie , And Complements of every garbe and kind , With which He doth on herdlesse Virgins flie , And Correspondent Entertainment find : Look where upon the Topp those Courtships be By which He wooed and inchanted Thee . 134. In that slie corner ( and observe it well ) Lie various Shapes which alway changing be , Shapes trim and smooth , and faire without , but full Of inward Poyson , which industrious He Subtlie improv'd and dayly did devise Handsome Impostures and well-favoured lies . 135. See'st thou not there the model of the Beast , That hideous Witchery which chased Thee ; With all the amorous Story fairely drest To Court and cheat thy credulous Chastity ! Never did Cozenage with more lovely Art Or Face more honest , act its divelish Part. 136. But there is something stranger yet behind : See'st thou that Scroll ? It is a full Commission By which he made this Voyage , ready sign'd , And strengthned by the broad Seal of Perdition . Come , I 'l untwine the knot of Snakes which tie It up , and lay it open to thine Eye . 137. Loe here a scheem of such confounding Letters , And scrambling Lines , as never Conjurer writt : His Forks , Hooks , Prongs , Racks , Gibbets , Gridirons , Fetters , And other Tools of his infernall spight Are Belzebub's mad Alphabet ; But hear How well I ken his mystick Character : 138. Satan the great , by mine owne Power alone God of Hell Earth and Aire : Immortall Foe To Men , to Angels , to Heav'n , and Heavn's Son ; Monarch of Pride , Rage , Blasphemy , and Woe : Out of our royall grace , to our right vicious And trustie friend and Cosen Aphrodisius : 139. By these our Letters Patents We doe give Thee full Authoritie the Souleto seize Of hated Psyche , that she may receive What share of Pangs our royall Self shall please Given at our flaming Court of Desperation This sixt Age of our Soveraigne Damnation . 140. This being read : He folds it up againe , And thrusting it into the Furies breast ; Goe home , says He , and ask thy Soveraigne A larger Patent : See thou art releas'd . But here I hang the Withe ; if ever thou Returnst this Way , thou mayst this token know , 141. The loosned Fiend fetching a deep drawn Sigh , And tearing his owne breast with helplesse wrath , Flung downe his Patent , and away did flie . The Grove smoak'd as He went : in all his Path No Tree did meet him , ( though the place were full ) But downe He tore it , and made hast to Hell. 142. This Spectacle so wrought on Psyche's Heart , That fill'd brimme full of holy shame and Ioy , Her equall thanks and blushes she doth part Between he carefull friends . Never may Day Shine on this face , if I forget , says she , Your Loves , and mine own reskew'd Chastity . 143. Farewell fond Passions . Heav'n above , I 'm sure , Is full as faire within , as 't is without : No Aphrodisius there ; but all as pure As is the spotlesse Chrystall , or your thought Deare Phylax , which from thence its pattern takes , And a new Heav'n in your sweet Bosome makes . 144. There will I fix my Heart : there dwells my Love , My Life , my Lord , much purer than his Home : Whose Paradise shall be the onely Grove Henceforth , to which my soul shall strive to come . Forbid it Jesu , any thing below Be master of this Soule , whose Lord art thou . 145. Thus sweetly breathing out her holy Passion , To ease her high-swolln , heart she homeward goes With her dear Consorts : yet at every station Renews her thanks , and her pathetike Vows . At length got home , She to her Closet hasts Where all her Soul at her Loves feet she casts . 146. What praiers were there , what thanks , what sighs , what tears , What Languishments , what amorous extasies , What confidence , what shame , what hopes , what fears , What pains , what joys , what thoughts , what words ! she dies And yet she lives , and yet she dies againe , And would for ever live so to be slain . 147. But fainting Nature ( for 't was midnight now , And farr sh' had travell'd and wrought hard that day , ) Permitted sleep to grow upon her brow ; And , though unwilling , downe at last she lay . Sweet was that rest ; but yet much sweeter was The Dream which now before her Soul did passe . 148. Imagination swiftlie carried Her Into a Garden where more Beauties smil'd Than did in Aphrodisiu's Grove appeare , And gentler Gales the aire with odours fill'd . Lillies alone on every bed did grow Which scornd comparison with Northerne Snow . 149. The goodly Walks with Alablaster were Pav'd all alone , whose smooth and spotlesse face Layd fairlie ope unto the silver sphear Which roll'd above , a comely looking glasse . Whither upward she or downward turnd her Eye , Still she 〈◊〉 the same Heaven's Majesty . 150. No Fountaine bubled there , but fed with springs Of purest Milk ; upon whose dainty shoare Unsported Pidgeons sate and wash'd their wings , Though full as white and pure as it , before . But thus one Candor powr'd upon another , Does kindely kiste and sport it with his brother . 151. High in the midst a princelie Castle stands Invincible for strength , and for delight , Built all of Virgin-christall , and by Hands As pure as the Materials were bright . A cleerer Court was ne'r by Poets braine Built for Queen Thet is in her watery Main . 152. Ten thousand Blushes stood before the Gate , With Magnanimities all hand in hand : As many Purities behind them sate ; And after those as many Beauties , and Young smiling Graces : whose sweet task it was To be the Guard of that delicious Place . 153. As Psyche wonder'd at the stately sight , She turns , and spies her Phylax standing by . What Place is this , sayes she , so fair , so bright ? He smiling cries , My Dear , for Chastity It was erected : Look and thou shalt see What kinde of Princes here the Dwellers be . 154. Loe there comes One : Observe his royall Gate ; Majestick , yet not proud ; about his brows A glittering Coronet wreaths his princely state , As in his Hand a Palm his triumph shows . Large is his Roabe , and after him below A Train imperiall on the ground doth flow . 155. This Pavement is lesse white , lesse sweet are those Perfumed Lillies , than that roab of His Th' Eternall Lamb from his owne fleece did choose The richest Wooll where with to cloath and dresse His spotlesse friends , and fellow-lambs ; for the Goe all invested with this bright Array . 156. Those gracefull Eyes in which Love's throne is set , Are they which did Potiphera defie ( Thou know'st the story since I told thee it . ) This is that Joseph , though advanced high In Pharaohs Realm , yet now more glorious grown , And can a fairer Kingdome call his owne . 157. The next's a Female , in the same Array : For Sexes here no outward difference show , But all like Angells live , since noble they Strove to forget their He and She below , And ( though then earthly Pilgrims , ) overtake That Purity which Us doth equall make , 158. Susanna is her Name : That radiant Face Which none but chaste and holy beams did shed , Two lustfull Elders made their daily Glasse , And with the Antidote invenomed Their shamelesse Hearts . So bold is Lust that she Dares hope to finde a Blot in Purity . 159. Cancer then scorch'd the World , when tender she Into her Garden went , there in a spring Almost as clear as her own Chastity To coole her selfe : But they straight issuing Out of their ambush , in their Clothes expresse , More shame than did Susanna's Nakednesse . 160. We too are hot , cry they ; but none but thou Can quench the furie of our mighty Flames : Thou art the Fountain where all Sweets do flow , And We must bathe and coole Us in thy streams : Yeild , as thou lov'st thy Life ; else We will swear That in Adulterie We caught thee heer . 161. Then welcome Death said she , thy face will be Fairer than is the Count'nance of this sin : Here she cri'd out aloud ; and instantly Her startled Hand-mayds all rush'd shreeking in , Whom both the full-mouth'd Elders hastened To catch th' Adulterer , who , said they , was sted . 162. Then haling her unto the Barre , their own Guilt upon her they throw , and she must die : But straight a Miracle crowds in to crown The truth of her unconquer'd Chastity ; And turn the Sentence on the Elders , who Whil'st she to Triumph , must to Stoning go . 163. There comes the second Joseph , but as farre Before in honour as in time behind : Little thought Men what kinde of Carpenter Was this , whose noble Art a way could finde To frame a life ( and raise the building high , ) Both of Heroik Worth , and Poverty , 164. Mine and my Brethrens Office ( though it be Both sweet and glorious , yet ) must stoope to His , Who was the Guardian of Divinity , And of the Mother of all sweetnesses . And yet no Angell envy'd him his place Who ever look'd upon his wonderous face . 165. What Gravity sits there , and what Delight , What Tendernesse , and what Austerity ! How high and humble are his looks , how bright And modest are his eyes ! how sweetly He Ev'n in this Glory seems not to forget That Cloud which upon Him in earth did sit ! 166. But look , and see thou start not at the sight , Those Rays , though more than Sun-like , lovely be ; Here comes of Heav'n and Earth the choise Delight , The Queen of Softnesse , and of Purity . Millions of Loves come tripping in Her way , Flown from her Eye in a fore-running Ray. 167. Behold Her face , and read all Paradise , And more , in Flesh and Blood : In vain we seek For flow'rs , for Gemms , for Starrs , to equalize The gallantry of Her illustrious Cheek , At whose sweet Composition , every Grace Came running in , for fear to loose its place . 168. All Cherubs , and all Seraphs have I seen In their high beauties on Heav'ns Holy-dayes , But yet the gratious Glories of this Queen Sweetly out-glitters their best tire of Rayes . What studied scorn would Pagan wits have thrown Upon their Venus , if they this had known , 169. This Mother of Divinest Love , as pure As is that other putid ! Noblest Tongues When they triumphant are , and would be sure With life and blisse and joy to grace their Songs , First chant the Son , and then the Mother , He Begins , and she makes up the Harmony . 170. Her Crown is full Imperiall , yet not deckt With orientall Diamonds , but thick set With purer Jewells : for the most select Virtues ( because her own ) doe garnish it : And yet all those but the faint Copies be Of her rich Hearts Originall Treasurie . 171. I need not tell thee Mary is her Name , Who teacheth Majesty to be so milde : This cold dead Pavement lively doth proclaim Whose feet with new-born Lillies it have fill'd : Whose but the Virgin-Mothers steps could blesse A Soil so barren with such Fertilnesse ? 172. Turn Psyche , and behold ; Here comes the King The King himselfe , of Royall Chastitie . She turn'd : But as He forth was issuing , Intolerable Beams from His did fly Upon her face : she started at the stroke , And rubb'd her dazeled eyes , and so awoke . PSYCHE : OR LOVES MYSTERIE . CANTO III. The Girdle , or Love-Token . ARGUMENT . HEr Spouse in Token of His royall Love A Girdle unto Psyche sends : wherein The accurate works Historik Beauty strove The radiant Materialls to out-shine . The Rich Embroiderie Phylax doth expound , And with the Token then the Mayd surround . 1. SHort Taste of Pleasures , how dost thou torment A liquorish Soul when once inflam'd by Thee ! The edge of all Desire would soon be spent , Did'st Thou not whett it to that keen degree That nothing but compleat Fruition will The longing of its wakened stomack fill . 2. The pined Man , on whom a thinner She Insatiable Famine , long hath fed ; Desires no Heav'n or Paradise to see But onely what lies moulded up in Bread. One glimpse of this , bids Hope return , and light Life in those Eyes which were bequeath'd to Night , 3. But if that Morn of Comfort damped be , And his young Joys snatch'd from his Eyes again : The fugitive Blessing mocks his Miserie , And by rebound exalts it to a strain Of higher Punishment ; his Fancie more Does gnaw him now , than Hunger did before . 4. So Psyche famished with strong Desire Of her dear Spouse , no sooner fed her eyes On his first Lustre , but that mystick Fire Turn'd all her Heart into Joyes Sacrifice . She 'gan to scorn all other Dayes but this Whose Dawn had broach'd such golden Floods of Blisse . 5. But when immensitie of Beams had cast That cloud of Weaknesse on her Mortall Eye , And she the long'd-for light it selfe had lost In too much light ; her Longing swell'd so high ; That did not sighs unload her Heart , and it , Th' impatient Tumor would her bosome split . 6. She sighs , and thinks ; and then she sighs again : For every thought which labour'd to comprise What she had but half-seen , makes her complain Her thoughts were dazeled , as before her Eyes . Yet still she thinks , and still she loves to be Puzled in that delicious Miserie . 7. And , happy Yee , stout Eagles , happy Yee , Crie's she , whose genuine Eyes are tempered To 〈◊〉 brave pitch , that the full Majestie Of your beloved Sun can never shed Such 〈◊〉 extremities of Heav'n , but you Can 〈◊〉 them in , as fast as they can flow . 8. You perch'd on some safe Rock , can sit and see When the young East unlocks his rubie gate , How from the 〈◊〉 bed of Roses hee Sweeter than it , doth rise : what Robe of state That Day He chooseth , and what Tire of light He on his Temples bindes , there to grow bright . 9. Into his Chariot of flaming Gold You see him mount , and give his purple Steeds Leave to draw out the Day : You see him roll'd Upon his diamond Wheels , whose Bounty breeds That populous Family of Pearls which dwells On eastern shoares close in their Mother-shells . 10. You see him climbe up to Heav'ns silver Hill , And through crosse Cancer make the Houres run right . There with his widest Looks your own you fill , And ryot in that royall Feast of light , Whil'st to your eyes your souls flie up and gaze On every beauty of his high-noon Face . 11. You see him when into the steep-down West He throws his course , and in th' Atlantick Deep Washes the sweat from his 〈◊〉 Brow and Breast , And cools his smoking 〈◊〉 , and goes to sleep Among the waterie Nymphs . who in his rest Waft him through by-paths back into his East . 12. Thus the kinde Day makes all her houres attend Your undisturbed Joys ; But fainting Me With one poor minute she will not befriend That I my fairer , sweeter Sun may see . Yet why blame I the Day ? She 's clear and fair : But you , adulterate Eyes , too cloudy are . 13. Had you been constant , such had been my Blisse : But you with faithlesse cowardize gave in . Surely I 'le be reveng'd on you for this , Till you repent your Treachery in Brine . Perhaps when Tears have wash'd you clean , the pure And free face of my Spouse you may endure . 14. These querulous sighs , by their tempestuous Blast Drove on the Cloud , and now the Rain began ; Dropps great and numerous down her Cheeks made haste For more and greater still came crowding on ; 〈◊〉 either eye-lid sprinkled in the Crowd , A living Rainbow on its margin show'd . 15. But as the Storm swell'd high in Phylax flies , And much adoe his yearning sweetnesse had To bridle in his sympathetick eyes Seeing how great a flood Phyche's had made : Were not eternall Joyes deep Printed on Angelick Spirits , sure now his springs had run , 16. But with his Wing he wip'd her blubber'd face , And fann'd fresh comfort on her fainting Minde : Quairell not with thine Eyes , thy Vision was Too visible , said hee , and they , though blinde , Perform'd their duty , being clogg'd as yet With lazie Dust , for sprightfull signts unfit . 17. Have patience , till that Dust be put to bed And mixed with the grave ; then shall thine Eye With ample vigorous Beams imbellished , Open into a full capacity Of viewing Him , whose lovely Princely look Shall be thy safe and everlasting Book . 18. Mean while , this Token He by me doth send Hoping Thou 'lt wear t for his sake next thine heart : No Lover 〈◊〉 woo'd his adored Friend With ticher Present ; That thou ne'r may'st start From his affection ; with this Girdie hee Desues to binde thee to Felicity . 19. The Ground 's a texture all of Turtles down Which dares call Virgin-Snow both harsh and black : For he himself deep dy'd it in his own River of Whitenesse , which its Spring doth take From under His great throne , where once when He But dipp'd his hand , the Fount proov'd Puritie , 20. Unto a Grace to spin He put it out , That the fine thread might answer her neat hand : Then in the Jewell-house of Heav'n he sought What Gems to Honour with this ground : The Strand Of pretious India no such Treasure shows ; Above , the Ocean of true Jewells flows . 21. Ten thousand glittering things he turned o're , And wish'd Thee every one , Yet if , said He I on my Darling throw this massie store , 'T will to a Burden swell my Courtesie : She 's tender , and I cannot but be so ; I wish her all , but these for all shall goe . 22. And those were Jaspers , Diamonds , Onyxes , Topazes , Berylls , Rubies , Amethysts ; All ready fitted for imbroyderies , But richer farr than ever flam'd on Priests Or Princes Crown : which as he sending was To set on work another curious Grace , 23. His Snowie Mother , waiting all that while At his right hand , melted down on her knee , And sweetly begg'd that Office. In a smile , ( His usuall visage toward her and Thee , ) He grants her kind request . Yet stay , says He , And let thy Needle of my choosing be . 24. A Twist of Glories o'r his shoulders thrown About his back a sportfull Qniver roll'd , Of metall in this grosser World unknown , The thrice-refined Quintessence of Gold. Yet was the splendid House lesse pure and fine Than were the sweet Inhabitants within . 25. No sooner He unlock'd the glorious Lid , But a pure Cloud of living Joys and Smiles Which in that merry Region had been bred , Breaths out it self , and the Spectators fills With vigorous Pleasures , and with fresh Desires To view that Fountain whence such Blisse expires 26. Innumerable arrows there doe lie Keeping each other warm with mutuall flames ; For mystick Ardor is the metall they Are made of , metall purer than those Beams Which play about the starrs , or those which flow From Phebu's eys , when they in High-noone glow . 27. The finest Rays which darted purest light , From his owne crown great Love himself did cull And these said He , shall be my Arms in fight ; With this Artillery I 'l my Qaiver fill : The Heavn's already bent from East to West , And that 's the Bow by which my darts I 'l cast . 28. Ther 's no such thing , beleeve it Psyche , there , As leaden Arrows , steep't in Scorn and Hate : Each Dart's a sonn of splendor , and does wear A rich remembrance of its Masters fate , For in his blood , the blood of Love , dy'd deep , Its tincture and its virtue it doth keep . 29. With these he wounds his best beloved Hearts , And by the wound sets ope to Life its way : Life is the point of these mysterious Darts Which with pure Joy and dainty Vigor slay . They slay indeed , yet still reviving be ; They nothing murther but Mortality . 30. The Hairs of softest Flax grow grosse and course When these draw neer , so delicare are they : Yet cruell steel strikes with lesse boysterous force , And with lesse fatall certainty doth slay . Immortall Eys alone can see them , but Not fence the Blow , if they at them beshot . 31. Love choosing one of these from its bright Nest , Applies it towards his all-peircing eye , From whose acute intention there prest A Ray so potent , that immediately The yeelding Dart does answer it , and now Becomes a Needle , and its Eye can show . 32. Then from his golden Locks , that curled Grove Where thousand little Loves for ever play , He pluck'd an Haire : and this , said He will prove Sufficient Thred to finish all thy gay Imbroyderie ; 't will stretch and alwaies be Longer and longer to Eternity . 33. Heer take thy Tools , and let th' Invention be Thine owne Conceit : for who can better fitt The Emblematick gift of Chastitie , Than thou the Mother both of Me and it : She bowing low , her thanks and Dutie throws Before his feet , and to her work she goes . 34. Millions of Graces tripped after h●r , The fair attendants on her 〈◊〉 rain , Unto that Tower of living Chrystall where Thy Vision lately Thee did entertaine : That Mi●●ie Way which downe Heavn's Mountain flows Its beauteous smoothnes to her footsteps ows . 35. Oft had she trac'd it ; ( for you see the Way Is broad , and Heavn's faire amplitude doth suit . ) Yet ne'r with cheerlier Count'nance than that Day , 〈◊〉 the decotum she did well compute , Rejoycing that this Virgin-work should be 〈◊〉 to the Mother of Virginity . 36. The Castle Gares did in a smile stand ope To see their Queen , and bid her wellcome in . She looks about her in that curious shop Of Purities , uncertain where to ' gin . Nothing dislikes Her , but she spends her care Among so many Bests , which to preferre . 37. The lofty Roofe of the illustrious Hall With Sighs and amorous Languishment was seel'd , From whence upon the princely floor did fall Full many an hearty Teare , which there did yeeld A 〈◊〉 Pavement , which the cool Grounds Kisse Into chast firmitude did chrystalize , 38. The Twilights teares 〈◊〉 in the Laps of flowers Reflected not so 〈◊〉 Heavn's rising Eye , When Phebus let in the diurnall Howres , And trimm'd his face upon the Morning skie , As these reverberated that fair Look Which from the Virgins entring face they took . 39. The Walls impeopled were with all the stories Of those whom Chastity had cloth'd in White , From antient Abels most unspotted Glories , Unto the latest Beames of Virgin-light : That Abel , who first to his 〈◊〉 tied Martyrdomes 〈◊〉 , in whose Bed he died , 40. But at the upper end a Table hung All of one sparkling Diamond , faire and high , Whose brighter lines can by no Angells tongue Be fully read . It was the History Of Love himself , crav'd by art so divine That every Word the Table did out shine . 41. Long look'd shee on this pourtract , and forgot By looking long , almost for what shee came : The Sight 〈◊〉 〈◊〉 her eys that shee had not Her wonted power to be Queen of them . At 〈◊〉 shee calls them home , and bids withall Her heart come back , which out with them had stole . 42. Then , ô. cries shee , that this unworthy Hand Could draw those lines of Blisse , of Life , of Love ! A thousand yeares I d be content to stand And practise heer , so I at length might prove Artist enough to forme one Copy , which With more than all Heav'n would the Earth inrich . 43. But my Almighty Lord and Sonne who did React his stories on this diamond sceen By his owne finger , can be copied Onely by it : Though He would make a Queen Of worthlesse Me , yet He was pleased still In his poor Handmaid some defect should dwell . 44. This Word straight summoned into the Cheek Of all the Graces which about her prest An universall Blush , to see how meek Their Empresse was : And give us leave at least Say they , to copy this Humility More due to Us , than unto royall Thee . 45. But , turning to the next her studious eye , And reading in that Table fairely drawn The sweet Exploits of her Virginitie , She blushed more than they , and of their owne Blush made them all asham'd , to see how farr It was out-blushed and out-grain'd by her . 46. What help , cries she , for He is Lord and King , What help if he be pleas'd to have it so ! If He my Memorie next his owne will bring , And print it in a Book of Diamond too ! 'T is not the picture of what I did merit , But what his love hath made me to inherit . 47. With that the Graces all upon their knecs In a conspiracy of reverend Love Assault her thus : Seek no more stories ; these Of thine , the best imbroyderie will prove . Degrade not what thy Son preferres , nor be Because he loves thee , thine owne Enemie . 48. Nay gentle Sisters , sweetly she replies , I , love my selfe too well to be so proud : Let other Hands applaud my Victories , But to mine own it must not be allow'd , Were that my Work , this Needle at each letter Would prick my Heart , because I was no better . 49. Loe in that Rubie Table there I see A heav'nly Storie : well the Man I know , A pretious Friend both to my Lord and Me When We with Him were Sojourners below . Pure was his Life , pure was his Office too , Cleansing the Way where Purenesse was to goe . 50. Whil'st on the noble Baptist thus her Eye And Praises dwelt : a Grace had fill d in haste Her lappe with Lilies , and the mayden prize Into a Chair of Alablaster cast . The gentle Virgin smil'd at first to see 't , Then down she sate , and made her Cushion sweet . 51. Her diligent Maydens compasse Her about , And with a Jewell each one ready stands . To her pure Work she falls ; and as she wrought A sweet Creation followed her Hands : Upon her Knee apace the Table grew , And every Figure to the Texture flew . 52. As active Fancy in a Midnights Dream With strange extemporall dexterity What Sceens , what Throngs , what Worlds she lists , doth frame , Making the most divided things agree , And most united quarrell ; though one Cell Be all the room for this vast spectacle : 53. So wrought the nimble Artist , and admired Her selfe , to see the Work go on so fast . Sure the ambitious Historie desired To this its own new honour to make haste , And purchase to its single Rubie Beams The various Lustres of ten thousand gems . 54. The forward Figures crowded close , for all Would needs come in , and rather chose to be Justled and throng'd , and nipp'd into a small ( Yet a well ordered ) Epitomie , Than in that little Dwelling loose their seat , Where sweet Contraction would make them more great 55. And now the Girdle proves a Multitude Of sundry things made friends and tied in one : But eminent among the rest is shew'd The lovely Master of the businesse John , One-different John , who , as the Work doth rise , Lives , preaches , washes , suffers prison , dies . 56. Th' Imbroyderie finish'd thus : that with more speed She might present it to her mighty Sonne , She gives command her Birds be harnested : Quick as the Word her ready Maydens run , And from the milkie shore of the next spring Five Paire of her immortall Pidgeons bring . 57. Her Coach was double gilt with that pure Light Whose grosser part fills Phebu's face with glory : Not glaring like his Eyes , but Milde and White , Shining much like its Owners Virgin-storie . Her Coursers take their place , and she the Reins Almost as soft's the Hand which them contains . 58. As through the whirling Orbs she faster flies , The new Imbroyderie to the Starrs she shows : They twinckled all , asham'd of their own Eyes ; So was the splendid Zodiak which throws His spangled Girdle round about the Sphears To keep in order and gird up the years . 59. Orions Blush confess'd how much this sight Outvied all the glories hee could show : His yeilding Count'nance fell , and to the bright Triumphant Apparition did bow ; Three times hee tri'd , and faine hee would have 〈◊〉 How to unbuckle his out-shined Belt. 60. But comming to the Soveraign Palace , she Hasts in to her expecting Lord and layes Her Face , and Work upon his Footstool ; He Her dainty pains with high Approofe repayes ; Yet , On this Ground had thine own Storie grown , The Girdle would , said hee , have fairer shown . 61. With that , unto his Cabinet hee goes , Where Spirits of purest Gemms extracted lie : Out of which Heart of Richnesse hee did choose The softest Dropps , and in one Jewell tie Such Rarities as my Tongue cannot tell : But thy dear Soul their ravishments shall feel . 62. For to the Girdle having linked it , He deign'd to grace Me who stood wondering by ; Take this , said he , and see how it will fit Thy Psyche , but more mine : Be sure to tie It close and straight , that by this Token she May understand how neer she is to Me. 63. The second Houre's scarce entring since I took It , and my leave : and heer the Present is . Come wipe thine Eyes , a purified Look Is 〈◊〉 due 〈◊〉 where the sight is Blisse . 〈◊〉 Phylax op'd the Girdle , whence such beams Broke loose , as drowned Psyche in their streams . 64. For as the rurall Swain , whose courser Eyes Ne'r star'd on other beauteous things than what Begay the simple Fields : when first hee spies A Princes Wardrobe open , straight is shot Quite through with Wonder , and in fear doth deem The sight is too too glorious for Him : 65. So mortall Psyche was at first dismayd At the immortall Spectacle : When hee Cries out , What Error makes thee thus afraid : This Zon's not torrid , though it flaming be ; Nor sent thy Spouse this Token to destroy Thine Eyes , but diet them with sparkling Joy. 66. See'st thou that Building there , which lifteth high Its shining Head , and scorns to pay the Sun Homage for any beams , ( for sanctity Glitters about it , and 'twixt every stone Lies thicker than the Cement , ) know that this Illustrious Pile , the Jewish Temple is . 67. Many long years had run their Round , and spent Their own upon Heav'ns lasting Orbs , before This Fabrick first grew to its Complement : But here a moment raisd it , and to more Magnificence than it at first could shew ; Such potent Art from Maries fingers flew , 68. That reverend Senior whose high-mitered Head Points out his princely Office , is the Priest. You in his awfull Count'nance might have read What his Attire proclaims : Were he undrest , He still with Virtues would arrayed be , Who now clothes holy Robes with Sanctity . 69. His left Hand on his Sealed Mouth he lays , Back to the Altar hee his right doth stretch : His Eyes are full of talke , and trie alwayes How they without a Tongue his Minde may preach , At length that Throng of People there began To guesse the Sense , and what befell the Man. 70. Whil'st hee did on the Incense Altar place It s aromatick Fuell , and supply What Heat or sweetnesse there deficient was By many a fervent Vow , and pretious Sigh : His Clowd flew highest , for the Incense smoke Soon fainted , but his sighs through all Heav'n broke . 71. And being there , upon their odorous Back An Angell gets : whence posting down to Earth Unto the Temple hee his way doth take : Where standing by the Altar , hee breaths forth A sweet repayment unto Zachary Of what his Soul had panted out so high . 72. Behold , sayes he , thy Vows and Prayers are Come back to fill thy bosome with Successe : I am no Messenger , great Saint , of Fear , Trust Me , and trust thy priviledged Blisse : Thine Heart so fruitfull in sublime Affection Hath for thy Body earn'd an high production . 73. Thy dear Eliza , whom thy Piety As neer in Virtue as in Wedlock ties , Shall have a son in whom thine Eyes shall see The fruit of both those Knots ; whom Heav'n doth prize So high , that I aforehand must with thee Bargain about his Name , John it must be . 74. A Son of Smiles and Gladnesse hee shall prove . And make thine aged Heart young with Delight , The Morning he is born , shall Joy and Love Together spring , and take their blessed flight To thousand Soules , where they shall sit and tell What Hopes , what Wonders in thy John do dwell . 75. Never did friendly Starrs conspire to frame So Fortunate a Birth for Noblest Kings : In Gods own Eye , wherein the World doth seem Lesse than these Atoms on the Airs light wings , Great shall thy Sonne appear : Let Doubting go , Immensitie resolves to make him so . 76. For whil'st hee nestls in the narrow Cell Of thine Eliza's Womb , the Spirit of Heav'n ( O how much vaster than all it ! ) shall fill His breeding Heart : which , when it once is thriven Unto a pitch mature , shall nobly prove To Earth , how it by Heav'n alone doth move . 77. No boist'rous roaring Wine , or rampant Drink Shall his sweet Lipp defloure : His cup must be Fill'd at some Virgin-Fountains Chrystall brink , And teach his Palate too Virginitie : For in his sacred Veins no fire must flow But what Heav'ns Spirit pleaseth there to blow . 78. And with that fire He Israel must refine , Israel o'r-grown with rust and filth ; that so He may make clean the Way where his divine Redeemer means close after Him to go . For braver Flames ne'r warm'd Elia's breast Than in thy Sons shall make their gallant Nest. 79. Alas , the Priest replies , decayed I Want Blood enough to paint a Blush at this Too worthy News : Can fifty Summers fly Back , and with Youth my withered Spirits blesse ! Frost in my Veins , and Snow upon my Head Bid me already write More than halfe dead . 80. Nor in Eliza doth less deadnesse Live : How then in two such Winters can there grow A Spring whose sudden Vigorousnesse may give New Lives to Us , and make them over-flow Into a third ? Sweet Angell thy strange Word May well some sign unto my Faith afford . 81. Sure then thou know'st me not , the Angell cries : For had'st thou known that Gabriel I am , Who in the Presence-Chamber of the skies Give high attendance to God and the Lamb , Thou might'st have well presum'd no fraud could come From purest Verities eternall Home , 82. Yet shalt thou have a sign , and I will fast Seal 't on thy faithlesse Tongue which asked it . Henceforth thou shalt be Mute ; untill thou hast Seen what thou would'st not credit : Then I 'le let Thy Tongue be loose again , that it may sing A Benedictus to thy gratious King. 83. The Angells Word full in the Priests face flew , And fastned mystick Chains upon his Tongue . He soon perceiv'd how strong it was and true : And with his Eyes and Heart fore-stall'd his Song . He thinks and Looks his earnest Hymn , and pays For his kinde Censure correspondent Praise . 84. This put Him in that posture there . But now Behold that sober Matron in whose Eye Sage Chastitie her reverend looks doth show . Loe how the Promise in her Womb grows high , And by its Silent swelling doth confesse The same her Husbands mutnesse doth expresse . 85. Observe that gentle Stranger hither come To see her pregnant Cosen : Her array Is plain and poor ; her Looks still seem at Home Though she be stepp'd abroad , so closely they Are shrowded in this Veil ; and Modest she Ev'n in this Girdle would not veiwed be . 86. 'T is she whose Handy-work the Girdle is , And who upon her self least cost bestows , Whose sweet Salute , with ravishment did seize Eliza's Heart . See how her Arms she throws In wide amazement ; See how fain would those Perls which have ope'd her mouth , her words disclose . 87. All Glories which our Female Tribe have crownd Cri'd she , shrink in their da'zled Eyes to see Those brighter Blessings which in thee abound Thou Wonder of pregnant Virginity : All happinesse dwells in thy God , yet He Hath now his Mansion taken up in thee . 88. For when thy Salutation through mine Eare Stroke Heav'n into my Heart : the Childe which lay Listning within me , prov'd that He did hear And ken the Language too ; nor would he stay To act his triumph in some larger room , But For his dancing house leap'd in my Womb. 89. He by thy sound knew what within thee was , And understanding that his Lord was near , Thought it high time to be at work , and as He might , begin his active office heer : A true Fore-runner , who doth leap unborn ; Unto his Lords strange Day , a wonderous Morn . 90. But mark that Knot of buisie Jewells there , Whose cheerly Looks doe some good News proclaim : The Infant 's born , and those his Kinstolks are , At 's Circumcision . But about his Name A kinde dispute arose what it should be : All these will have it none but Zachary . 91. His holy Fathers Name will sit most fair Upon the Son , say they , who now doth rise The long expected and miraculous Heir , From whom may flow a Brood of Zacharies . Whence should a princely Eaglets title be Drawn , but from his own noble Family . 92. O no , the Mother cries , mis-call him not , His Name , before himself , conceived was : 〈◊〉 wise Heav'n best understandeth what Title will fit its Gifts : For mee , alas , So much my Spouses Name I love , that none I would preferre , But Heav'n hath chosen John , 93. So hot the loving quarrell grew , that now To Zacharies decision they runne . See where he writes : that golden leaf doth show The Oracles Resolve , His Name is John. In what faire equipage those Letters stand ! For Maries fingers here did guide his hand . 94. No sooner had his Pen dropp'd that sweet Name But his long-froazen Tongue again was thawn : For Gabriel ( though undiscerned ) came And loos'd the chain which hee on it had thrown . The Pris'ner glad of this Release , does dance , And with inspired Lays his Joyes advance . 95. Behold his Friends in that admiring Throng , Whose Eyes and Hands Amazement lifts so high , To see at length his dead and burted Tongue Revive , and yeild a vocall Progente Of holy Praise : thus strangely answering That Birth which did from his 〈◊〉 Body spring . 96. That fethered , and parti-coloured Thing Who at her big-swolln Mouth a Trump doth hold , And hastens hence with ready stretched Wing , Is noble Fame , which posteth to unfold These Miracles in such commanding sound As may both through all ears and hearts rebound . 97. Look where she 's perch'd now upon yonder Hill , And from that loftie Pulpit round about Doth all the Quarters of Judea fill With stranger News than thither e'r was brought . Thus John , who came to be a Voice , speaks high First in his Flathers Tongue , then in Flames Crie . 98. But there the sceen is chang'd , where Desolation The sole Inhabitant is , except that one Poor Ermite , who chose his tame Habitation Amid'st its Wildnesse : that plain thing is John. 'T is strange how Mary Jewells taught to seem So vile a Garb , as she hath put on him . 99. That Cincture stands but for a lethern Thong , That Vestment for a Coat of Camells hair : No other Wardrobe did to Him belong But what upon his simple selfe he bare . No other riches will I own , said hee , But onely to be rich in Poverty . 100. I 'le rob no Ermyn of its dainty skin To make mine own grow proud : No Cloth of gold To me shall dangerous emulation win ; I live to live , I live not to be sold , And therefore shall be fine enough if I Be drest but in the robes of Modesty . 101. Let scarlets Blush the guilty Court array , Let wanton silke smile on the Gallants back ; Let linnen soft and pure as snow , go lay Its own on those who other Whitnesse lack ; My Bravery must be , an Eye to please Which sees no beauty in such things as these . 102. Let gaudy Fashion-mongers every day Mis-shape themselves , and vexe their giddy Brain To see some novell Cut or Garb which they Were never yet disfigured with : in vain Striving to catch the Fashion , which is still Like Phebe's face , but one day at the full . 103. My Fashion constant as my Nature is , Which taught me it : Nor is the Sun mid-way His Race , e'r I have travell'd through my Dresse , That East does ope mine Eyes , which opes the Day , And I arrayed am as soon's the Sun Who have none but my Bed-cloaths to put on . 104. This hairie Covering is my onely Bed , My shirt , my cloake , my gown , my every-thing . When over it these severall Names I read , His furniture I well can spare the King , The tumult of whose store doth scarce supply All things so fit as my Epitomy . 105. See'st thou that bubling Chrystall Psyche , there ? That spring's the living Cellar of the Saint , Thence daily does he draw his Virgin-beer , And makes his Blood with those coole streams acquaint . Coole streames indeed , yet such as best agree With the most fervent Flames of Piety . 106. His common Diet those poor Locusts are ; And when hee feasts , his Mouth hee lifts but up And straight those courteous Trees , 〈◊〉 mend his Fare , Sincerest Honey into it doe drop : And dining thus , he holds not down his face , Till hee to Heav'n has paid his sweeter Grace . 107. Here with himselfe He did converse : a rare And painfull thing when Men in Crowds doe dwell , Where upon those who crowd them still they stare Having no space to see themselves , untill , Well skill'd in all their Neighbour-company , But unacquainted with themselves , they die . 108. The rest of his Acquaintance all were high , Beyond his Eyes reach , but within his Hearts : For with what speed the Lightning down doth flie Through every stage of Heav'n this upward darts Nor will its sprightfull journey bounded be By any Rampart but Immensitie . 109. At God it 〈◊〉 , nor ever failes to hit Its blessed Marke , whither on Prayers Wings Or Contemplation's it takes its flight : And there with busie Angels rank'd , it sings , Admires , adores , and studies to forget There is a Breast below which look's for it . 110. How often has his fainting Body made Complaint of his injurious Piety ! How often has it cri'd , I am betrayd , My life and spirits all away do flie , And smile in Heav'n , whilst I below am left To live this Death , of death and life bereft . 111. That Cave his Palace was , both safe and strong Because not kept by jealous Door nor Barr : Those Groves his Gardens , where hee walk'd among The Family of Dread , yet knew no feare . Fear 's proper Region and Dominion is A guilty Breast , more than a Wildernesse . 112. Those Bears , those Boars , those Wolves , whose irefull face Strikes Terror into other Mortall Eyes , With friendly Mildnesse upon him did gaze , As on old Adam in calme Paradise . They slandered are with Salvagenesse ; No spleer They owe to Man , but onely unto Sinne. 113. So wilde , so black , and so mis-shap'd a Beast Is Sinne , that other Monsters it doe hate As a more monstrous thing then they , and cast About how to revenge it : But the Gate And Looks of Purity so reverend are , That dreadfull Beasts wait upon it with feare . 114. The beams of this Angelick Life at last Broke out and summon'd in the Admiration Of all the Countrey : Man , that runder Beast , Convinc d by these Examples , learn'd their fashion . Behold that thronging Rout which hither flies ; See how they stare , and scarce beleeve their Eyes . 115. These Deserts nothing lesse than such do seeme , Being crowded from themselves , and now become Judea's Towns , and fair Jerusalem Which hither have remov'd their populous Home . What now has John lost by his private Cell , To which whole Towns and Cities flock to dwell ? 116. And having now so fair an Auditory , The noble Ermite is resolv'd to Preach Behold , sayes , hee , the Dawn of that great Glory Which to behold , the Patriarks did reach Their Necks and Eyes through many a shady thing In your Horizon , now begins to spring , 117. O faile ye not to meet his spotlesse Beams With undefiled Hearts , for such is He , And will Baptize you with refined streams Of searching Fire . Then first be Wash'd by Me ; My Water for His Fire will you prepare , As must your Tears for this my Water here . 118. Observ'st thou Psyche , how that silver stream It s limpid selfe doth through the Girdle winde : This Jordan is , looke how the People seem At strife who first should enter in , to finde A better Baptism in those floods , which may Their fruitlesse Legall Washings wash away . 119. But mark Who standeth there : how sweet his Eye , How delicate and how divine his Face Embellish'd with heart-conquering Majesty ! Wert thou to choose thy Spouse , would'st thou not place Thy soul on Him ? 'T is He : ô no , it is As much of him as Jewells can expresse , 120. To be Baptiz'd , but not made clean , comes He Who is more spotlesse than that living Light Which gilds the Crest of Heav'ns Sublimity : He comes to be Baptized , and wash white Baptism it selfe , that it henceforth from Him And his pure Touch , with Puritie may swim . 121. As when amongst a grosse ignoble Croud Of Flints and Pebles , and such earth-bred Stones , An heav'n-descended Diamond doth shroud Its Lustres brave ejaculations . Although it scapes the test of Vulgar Eyes , Yet a wise Jeweller the Gem descries : 122. So John his Master straight discovered ; And Heav'n forbid that worthless I , cries He , Should wash a thing more bright then it , and shed These lesse clean Waters upon mighty Thee . Dear Lord , my great Pollutions bid Me fall Prostrate , and unto thee for Baptism call . 123. If I be Lord thy gentle Spouse replies , Pay then thy Duty to my first Injunction , It must be so . This Mandate did suffice The Saint , and He submits to his high Function . Cast but thine Eye a little up the stream , Wading in Chrystall there thou seest them . 124. Old Jordan smil'd receiving such high Pay For those small Pains obedient hee had spent Making his pliant Waves ope a drie Way When numerous Israel into Canaan went. Nor does he envy now Pactolu's streams , Nor Eastern Floods , whose Paths are pav'd with Gems . 125. The Waves came crowding one upon another Unto their Lord their chaste Salute to give : Each one did chide and justle back his Brother , And with contentious foaming murmur strive To kisse its Maker , and more spotless grow Than from its Virgin spring it first did flow . 126. But those most happy Drops the Baptist cast Upon his Saviours head , return'd with Joy , And to the Wealthy Ocean making haste , Amaz'd the Treasures which there heaped lay . The Deeps look'd up , and op'd their richest Breast To make these Guests a correspondent Nest. 127. See there thy Spouse is on the Bank , and more Than Heav'n come down , and pitch'd upon his Head : That snowie Dove which perched heretofore High on the all-illustrious Throne of God , Hath chose this seat , nor thinks it a Descent Upon such tearms to leave the Firmament . 128. And Heav'n well witness'd this strange truth , which at That wonderous instant op'd its mouth , and cri'd , This is my Darling Son , in whom are set All my Joyes Jewells . O how farre and wide That Voice did flie , on which each Wind caught hold And round about the World the Wonder told . 129. This businesse done , to Court the Baptist goes , Where lusty Sinnes , as well as Herod reign : Long Sanctity had made him fit with those Proud Enemies a Combat to maintain . He who does nothing but his Maker fear , Against all Monsters may proclaim a War. 130. Behold how Pomp besots great Herod there : O what impostumes of fond Majesty Pride puffs into his face ! Dares there appeare A Censor now a just Truth to apply Home to the King , and tell him that his Eyes Should rather swell with Tears , his Breast with sighs ? 131. Yes : there the Heav'n-embraved Baptist is , Who feareth not , but pittieth to see A Prince made subject to vile Wickednesse . Great Sir , the Match unlawfull is , cries He : O farre be it from Kings to break the Law For whose Defence so strong their Scepters grow . 132. Since to thine own Commands just duty Thou Expect'st from these thy subjects ; Let thy Neck Not scorn to thine own Makers yoak to bow . The Precedent may dangerous prove , and wrack Thy Throne and Kingdome , if thy People read Such stat and high Rebellion in their Head. 133. Thy Brothers Wife to Him as neer is ti'd , As He himselfe : ô teare Him not in sunder : You murder Him alive if you divide His Heart , all one with Hers : The worst of Plunder Is Mercy if compar'd with this , which doth By tearing off one Halfe , unravell both . 134. God , who has this Enclosure made , and Her To Philip given , still hath left to thee And thy free choise , an open Champain , where Millions of sweet and Virgin Beauties be . Adorn thy Bed with any one beside , Onely thy Brothers must not be thy Bride , 135. Must not ! th' Adulteresse cri'd ( for she was by ) Whither is Herod , or that Youngling King ! And shall the Acts of awfull Majesty Be flouted by this upstart pratling Thing ? O that my bodkin had his Tongue to bore ! I 'd make it sure for preaching me a Whore. 136. Be thou content , my Dear , the King replies , I will reveng thy Wrong , for 't is mine own . Rebellions fiery Boils may likelier rise From his envenomed Words , against my Crown , Then from our spotlesse Match ; which Heav'n long blesse ! Hale him to prison , he shall smart for this . 137. ( Unhappy Truth , how comes vain Flattery To be more gratious at Court then thou , Who might'st secure and prosper Majesty , Whil'st that doth Lies , and Trapps , and Poysons strow ! Is it because sometimes thou rubb'st the sore , Or , that thou naked art , and meek , and Poor ? ) 138. Deep in the Cities Bottome sunk there was A Goale where Darknesse dwelt , and Desolation : Through all the Towns proud Taunts enforc'd to passe The Saint is thrust into this Habitation : Where strait the noisome Mire doth him begirt , Much like a Gem , by Swine trode in the Dirt. 139. Yet these dead Walls , with stones almost as hard As that which for a Heart did serve the King , Him onely in a straiter Desert barr'd , For his high Contemplation still did bring Heav'ns latitude into those straits , and swell With Angells and with God , that lesser Hell. 140. This is his noble Companie , and He In his strict Goale more freedome doth enjoy Than follish Herod , though his Tetrarchie To all his loose Desires wide opes a Way . Sin is the foulest Prison , and in this Not John , but Herod the close Pris'ner is . 141. Yet Herod thinks not so : ( what pitty 't is That Thought and Fancy thus the scale should sway . And ponderous Reasons sober solidnesse Cast as a light and frothie thing away ! ) For rid of this same galling Preacher , He Judges himselfe and all his Pleasures free , 142. And in that freedom means to celebrate That Day which Him releas'd from Mothers Womb : To crown the Meeting with majestick State , His glistering Nobles all to Court must come , That Men might in the splendor of each Guest Read his magnificence who makes the Feast . 143. Luxurious choise of every kinde of Beast Was hither brought : No Bird so dear and rare , But it was fetched from its highest Nest , To build in some quaint Pie or Platter here . To Noahs Ark scarce came a thicker Crowd For life , then to be slain there hither flow'd . 144. With Earth and Aire , the Sea must help to trimme A more than Spring-tide superfluity : Large shoals of wanton Fishes here must swimme In aromatick ponds of Spicerie ; That Herods ominous Birth-day forth may bring Death unto almost every kinde of Thing . 145. Ambition was the Steward of the Feast . The Cook and Cater both , was Luxurie : Lust tempered the gallant Sauce , and drest The choise inflaming Dainties of the Sea. Loe there the King is with his Nobles set , And all the crowded Table smokes with meat . 146. Intemperance attended on the Bord , And crown'd with sparkling Wine the foaming Cup. The Kings Health first went round , which every Lord Drowning his own in it , hasts to drink up ; And prayes , He may behold as many years , As Dishes on the Bord , or in Heav'n Starrs . 147 The next's the Queens . But then Bowle after Bowle They to their femall Idolls poured down , So monstrous were those Draughts , that the Wines Soule Had now all theirs subdued , and was grown King of them and their Prince : who , belching , cries , Enough of this : Come now le ts feast our Eyes . 148. For hee the young Herodias had spi'd ; Whose face no sooner dawned in the Hall , But an enchanting meretricious Tide Of Sweets and Graces overflow'd them all . Her beauteous Looks and Dresse redoubled be , Because her fond Spectators double see . 149. No Syren ever on the waterie Stage Did act so true a false but lovely part The gazeing carelesse Sea-man to ingage In the delicious shipwrack of his heart : Nor e're was Sea so dangerous and deep As in this Damsells treacherous Breast did sleep . 150. Behold her there : What studied Neglect Upon her shoulders pours her Tresses down : How is her Breast with Gems allurements deckt , Yet winns more eyes and wishes by its own : That speaking Nakednesse , if selfe commends , And lustfull Fancies something further sends . 151. The rest of her Attire , so thin and light , With gorgeous hypocrisie doth lay More open what it would deny the sight , And whilst it stopps , invites into , the way . About she swimms ; and by a courtly Dance , Her other beauties price she doth enhance . 152. All eyes and hearts tripp'd after Her , as she About the Hall her gracefull motions measures . No nimble Turn could in the 〈◊〉 be But Herods brains turn'd too : who by these pleasures Again grown drunk , unto his 〈◊〉 doth Give ease , by vomiting a full-mouth'd oath . 153. By Heav'n , and my own Majesty , he cries , This Dance , sweet Daughter must not want reward : For never Venus traversed the skies With a more soule-commanding Galiard . Let thy Demand be high ; for though it be Half of my throne , I hold it due to thee . 154. But then the Queen , whose thirst not all the Wine At that great Feast could quench , unlesse it were Brew'd with the Blood of John , 〈◊〉 soon incline Her Daughter to request this Boon for her . I ne'r shall think , said the , that Herod is Mine , or his Kingdoms Head , whilst John wears his . 155. Thou know'st my Wrongs , and with what pain I wear The name of Whore , which He hath on me pinn'd : Help then my righteous Vengance on , and tear Away this Griefe which gnaws thy Mothers minde . This was enough : back flies the Damsell , and Thus sweetens o'r her barbarous Demand . 156. O may the King for ever live , and reign , And blessed be this undeserved Day Wherein thine Handmaid doth such favour gain , That halfe thy Kingdom shall not say me nay ; For reall is thy royall Word : But why Should a poor Maids ambition towre so high ? 157. Indeed that Promise did become the King , That like thy selfe thy Bountie might appear . But Heav'n forbid that I , so vile a thing , Thy scepters Glories should in sunder tear , And break mine Arm with halfe of that Command Whose Totall is too little for thy Hand , 158. A slender Gift more equall Pay will be To my Desert : Let me but have my Will Over one wretched Worm , which gnaweth thee And thy whole Stock : So let the King fulfill His royall Word , by giving Me that Head Whose Tongue deflour'd yours and my Mothers Bed. 159. Alas , the King replies , what have I done ! O that my Kingdome might my Word recall ! How shall I help thee now , unhappy John , Who in my Promise preach'd thy Funerall ! Thy carelesse Tongue at first thee Pris'ner made , And my rash lipps have thee to death be trayd . 160. O that to day my Lords had not been here The solemne Witnesses of my great Vow ! Must Death intrude , and its sad Warrant bear Date upon this my joyous Birth-day ! How Shall Lun-snarle my Promise , and contrive That both mine Honor and the Saint may live ! 161. Both cannot live , I see ; O that I were Some private Man , that so I might be free Of my repute ! but Princes Honors are The Peoples too , and by Community I should make all the Body perjured If I my selfe prove so , who am their Head. 162. And must John die ? Bear witnesse All how loth This Word doth fall from my constrained Lip , To recompence the too too hasty Oath Which from Imprudence , not from Me , did slip . Then take his Head : Yet never say that I Issu'd this Warrant , but Necessitie . 163. Thus strove the Tyrant by a comely Lie To veile the Visage of his hideous Hate , For fear the Damsell by his privity Might seeme to have contriv'd the Baptists fate : Whil'st dreading his unlawfull Vow to break , Adultery He doth with Murder back . 164. Was it not plain that his outragious Vow Did prostitute but halfe his Realm ? and why Must the blood thirstie Hypocrite bestow More than the Whole ? What Prodigalitie Is this , mad Herod ? For Johns Head alone Is worth more than thy Kingdome , or thine own . 165. Loe there the last Dish of great Herods Feast , The Martyrs Head in a faire Charger laid : He smiles within , though clouds his face o'r-cast , And feeds his soul on it . But the proud Maid Knowing her Mother by this Death would live , In triumph takes the Dish , and takes her leave . 166. The Royall Beldame in suspence did wait To reape her spightfull Stratagems event . But when she saw the bloody Present , straight Grown young with Salvage Joy , hir high Content She to her dancing Daughter does display In her own tripping and lascivious way . 167. Then much like some she-Bear , whose long-wish'd Prey Is faln at last into her hungry Paws : She tears the sacred Lips , and rends a Way Unto the reverend Tongue ; which our she draws , And then with peevish Wounds and scornfull Jests Her Womanish Revenge on it she Feasts . 168. But mark that Convoy of illustrious Light Which seems from this low World to make such haste : The better part of John there takes its flight Unto a greater Kings than Herod's Feast : That Goale , his Body , and this World , were three Prisons to Him , who now from all is free . 169. The Patriarks and Prophets all gave way When they this greater Saint approaching saw , Who now his blessed Harbour doth enjoy For those fierce Storms he grappled with below ; And sweetlier rests in Abrahams bosome , then In the adulterous Kings the lustfull Queen . 170. This is the Story which the Virgin Mother Hath round about thy Girdle made to live . But mark this well , my Psyche , 't is that other Selected Jewell which thy Spouse did give To crown the rest , and tie up all the story In one divine Epitomie of glory . 171. Divided 'twixt amazement and delight , The Virgin read the strange Embroyderie : But when on that last Gem she fix'd her sight , Immortall Joyes so swell'd her soul , that she Runs over with delicious Teares , and cries , Come Phylax come , gird me with Paradise . 172. Content , said He , but then be sure to shrink And hugg your self alone within your selfe : The Girdle's wonderous strait , nor must you think That any supernumerary Pelf Can finde a room in this rich mansion , where The outward Walls of solid Jewells are . 173. This said : before her self was well a ware , He closely buckled it about her Heart . Straight she complains : Oh , spare me Phylax spare My squeased soul , least from her self she start . O loose the Buckle ! if the time be come That I must die , at least afford me roome . 174. Must I be girt to death , and not have space To fetch one parting sigh before I die ? O me , whose sins have made my Spouse imbrace Me with imbroidered Tortures , so that I The riddle of unhappy Maids , must goe In travell with more than a Mothers Woe . 175. And so shee did indeede : Such matchlesse Throws And Pangs did sting her in her straitned Heart ; Till at the length she bringeth forth , and shows Her wondering selfe the reason of her smart , Whil'st from her labouring Breast she pressed sees A shapelesse Lump of foule Deformities . 176. Imperfect Embryo's , unformed Lust , Pin-fethered Fancies , and halfe-shap'd Desires , Dim Dawns of Fondnesse , doubtfull seeds of Rust , Glimmering Embers of corruptive Fires , Scarce something , and yet more than Nothing , was That mystick Chaos , that dead-living Masse . 177. O how tormenting is the Parturition Of tender souls , when they unload themselves Of their blinde night-conceiv'd Bratts of perdition ! How doe the peevish and reluctant Elves ( Mad with their own birth , ) viperously contend The labouring bowells of the Heart to rend ! 178. This makes Faint-hearted Mortalls oft preferre The sad Reversion of eternall Pain Before this Conflicts Pangs : So they may hear A quiet Truce with all their sinnes maintain , They are content , though Hell must with their Grave Set ope its Mouth , and Them as sure receive . 179. Psyche deliver'd of that monstrous Birth Now findes her Girdle fit and easie grown , Affording roome for all the Train of Mirth , With which her Bosome now was over-flown . She view'd the Newborn Thing , and viewing smil'd Not out of love , but hate unto the Childe . 180. As one from blinde Cimmeria newly come , Beyond his own ambition , into Arabia's blessed Fields , and finding room Both for his eyes and joyes , doth wondering goe Over those spicely Paths , and thinks that hee Doth now no lesse begin to live , then see . 181. So overjoyed she admired now The glorious Day new risen in her Breast , Where carnall Clowds before would not allow A constant beam to dwell ; but over-cast Her so , that labouring she had much adoe To spie her Heav'n , and see which way to goe . 182. For now her soul was clearer than the face Of faire Aurora wash'd in Eastern streams : Unspotted Thoughts flock'd in to take their place In her pure Heart , which now a Garden seemes Of Lilies planted on warm Bedds of Snow , Through which Gods Spirit doth gales of Odours blow . 183. All Sublunary Sweets she has forgot , Nor thinks this bitter World can breed such things . All Beauties to her Eye are but one Blot : The Bees to her are nothing else but stings : All Loves are Hate ; all Dalliance , Vexation ; All Blandishments , but Poyson in the Fashion . 184. For by this Girdle she his Pris'ner is In whose alone she reads the Name of Love ; And in the Languishments of softest Blisse , By dainty Torments doth her patience prove , Crying at every sigh , O Jesu when Shall I have liv'd this Death , and Life begin ! 185. What further businesse have I here below With flesh and Blood , whose joyes I relish not ! Who is the Conquerour of my Heart , but thou ? And since thy love this Victory hath got , Why must thy Captive not permitted be To wait on thy triumphant Coach , and thee ? 186. Though for thy Royall Scorn I fitting be , Yet why wilt thou thine own Choise disallow ? If I had still neglected been by thee , This Body had not seem'd my Dungeon now : But why 's this taste of Heav'n unto me deign'd , If still to this dull Earth I must be chain'd ? 187. O that some courteous Dove to me would lend Its fethered oars , that I my soul might row Unto the Port of my Desires , and blend It with the Tide of Blisse which there doth flow ! I never thought that Earth so low did lie , Or that the Heav'ns till now were halfe so high . 188. O why art thou so lovely , if poore I Must still live Exile from thy dearest sight ! This Token , Jesu , makes me lowder crie For thee thy selfe , who art more sweet and bright : O what will thy Supream Imbraces be , If this small Cincture thus has ravish'd me . 189. I yeild , I yeild , great Lord : Why must thy Dart Be alwayes killing Me , yet never slay My ever-dying still-surviving Heart ! Why must thy Flames which on my Bosome prey , Still burn , but not consume ; O why must I Too , be no Mortall here , but with them vie ? 190. O Absence , never was there Present Hell So true as thou unto its dismall Name ! O cruell Hope , which onely do'st reveal A tempting glimpse of light , but hid'st the Fame ; That so the sweetly-mocked Eye may be Assur'd by that short sight , she does not see . 191. Intolerable Joys why smart you so , Pricking on my impatient Desires ! O Sighs , what means your Breath my Flames to blow ! O Tears , why must your Waters quench my Fires ! Dear Girdle help Me : If thou should'st be slack , Soon would my over-burdned Heart-strings crack . PSYCHE : OR LOVES MYSTERIE . CANTO IV. The Rebellion . ARGUMENT . GAll'd with severe Devotions constant Yoak The Senses , and the Passions rebell : Having the Spirit of Pride for Generall took , By fair-tongu'd Treason they with Psyche deal . Reason's surpris'd and into Prison thrown . The Will revolts , and Psyche's left alone . 1. PRosperity , how false art thou unto Thy blessed Name , who with a comely Cheat Unwary Hearts so potently do'st wooe That thine all-rotten Bottome they forget , And thinke thy Foot sure on a Rock doth stand , Whil'st thy Foundation is the fruitlesse sand . 2. The Day which smil'd so briskly in the Morn And left no frown in all the face of Heav'n , E'r night hath oft been made the Prey and Scorn 〈◊〉 swarthy Clouds , so furiously driven , That Phebu's stoutest help was all in vain When he the gaudie skie strove to maintain . 3. The Sea , in looks demure , and pleasant dress , Hath often bid the Mariner been bold : When straight an unsuspected storm doth press Through the lamenting Aire , till having roll'd Into a foaming Mount the monstrous Deep , In brine it buries the presumptious ship . 4. Eternall Change doth wheel all Heav'n about : What Patent then can seal Security To things below ? How doth proud Fortune flout The gayest Confidence which foolish We Are not afraid to build : but vainly trust Our Hopes are firm , whil'st we our selves are Dust. 5. Weak Dust , on which the least Winde domineers Which through this Clime of mortall Life doth blow : A life , which if not fortifi'd by Fears And wise suspitions , to all storms doth bowe : A life so treacherous in its friendliest Hue , That Saints themselves have found its falsensse true . 6. Whil'st Psyche feasteth her luxuriant Heart With amorous Tortures , and does day by day Riot and surfet in delicious smart , Which rellish sweeter to her soule than they , Who both their late and early studies spent To cherrish Her with Naturall Content . 7. A knot of Friends with Her together born , And under one soft Roof of the same skin Tenderly nourish'd , stomack'd much the scorn She heap'd on them , who thought their onely sin Was too much love to her ; a Crime which might More pardon challenge than Revenge invite . 8. 'T is true , said they , that we her servants be : And yet as truely are her sisters too : Had our originall Seniorite It s native priviledge , We all should go Before , and she the Youngling , come behinde : Sure she should not have found Us so unkinde . 9. But now sh' has chanc'd to get the upper Hand , She makes Us feele it in her Tyrannie . So Upstarts use to doe where they command , Being to weak to weild their Royaltie . Like paltrie Currents , which swoll'n high , do poure More Rage than sober streams about the shore . 10. We must not eat , nor drink , nor sleep , nor play , But when she lists : and ô how seldom 's that ! Great bus'nesse she pretends both night and day , Imploy'd about nor We nor She knows what . It tickles Her , but hard on Us doth grate , She calls it Love , but wee all finde it Hate , 11. Yet be it what it will , what 's that to Us Who are not bound Her humors to fulfill With our own Ruine ? Since Her stomack thus Is wild and rampant , why should wee sit still With desperate Patience , till wee be undone ? What need wee fear Her ? We are Five to One. 12. As when th' imprison'd Fire in earth below Vex'd with those straits , begins to move and swell , Its dungeon first it shakes , then forth doth blow Its full-mouth'd indignation , and fill The World with Tumult , tearing down the Trees , Dismounting Mountains , plowing up the Seas : 13. So did their sullen murmur gather strength Still day by day , by mutinous degrees , Boyling to such impatience , that at length By flat Rebellion they resolve to ease Their over-charged stomacks ; and one day All met at Councell , thus their Griefs display : 14. 'T was in an upper Chamber , dark and close , Arch'd with thin Ivorie : For their common seat A white and soft and living Counch they chose , And there the * Master of the House intreat To hear their publike Case . Content , said he , 'T is just I to my Friends should friendly be . 15. The large Supplies of all my store I owe To your unwearied Care and Pains , which bring Plenty of all Varieties that grow In Heav'n , or Earth , or Sea : the welthiest King Could not out-vie that furniture which You To crown my Table daily did allow . 16. But now , alas , I see my Tribut's thin : Some Lazie sullen melancholick things Doe now and then come hither sneaking in ; But all your brisk and cheerly Offerings Are intercepted ; and 't is well that you Begin , else I had been the Plantiff now . 17. They all were glad to hear their Censor speak In their own discontented Dialect : But straight their fond Ambitions did awake A strife who should begin : In high neglect Of all her Sisters , * Opsis knits her brows And darts of indignation on them throws . 18. Who is your Queen but I , who sit , said she , Exalted high upon my double Throne , Whilst all your Motions regulated be By my Imperiall Direction : Blinde Fools , what could you do , wer 't not for Me , In setting on our brave Conspiracie ? 19. That proud Word from her Mouth no sooner flew , But * Osphresis in scorn did snuff it up : Inraged † Geusis bit her lips , which grew So big with boiling wrath , she scarce could stop Her Tongue from railing Vengance : * Acoe Prick'd up her ears , and look'd as big as she . 20. But irefull † Haphe less could rule her pride , Imperious Dame , cri'd she , how darest thou Who in two little tender Cells are ti'd , Such saucie scorn on all thy Sisters throw ? Dost thou not plainly see my Empire spred Through all the Body , ev'n from Foot to Head ? 21. Doe I not domineer in and about Thy totall selfe ? would not this single Naile Sufficient be to tear your Queenship out From both your Thrones ? Alas , should I assaile Thee with two wretched Motes , they would suffice To damp that Day in which thou prid'st thine Eyes , 22. Thus is Rebellion alwaies Quarrelsome Ev'n with it selfe . Had not their Judge made haste To stifle their Contention in the womb , Flat Warre had been brought forth : But in hee cast His peremptory Sentence : Hold , said He , I in my House must have you all agree . 23. This is the Main , how small so e'r it seems , : Whether all your severall winding Courses tend : Here doe you poure in your concurrent streams , And in this Sea of Sense your Rivers blend : A Sea where never storm arose as yet , Farre be it then , I now should suffer it . 24. I love you All , and if it could but be , Would wish that every One might be supream . 'T is true what noble Haphe sayes , and she Most like my selfe doth Universall seem : Yet she is of a courser mixture , and As well as highest , does the lowest stand . 25. But gallant Opsis sprightfull is , and bright , The glass or Heav'n above , and Heav'n below . Her seat's compleatly highest , and the Right Of her Precedency her Beams do show . She 's all your Candle , and before must goe : Ev'n your own Interest requires it so . 26. Condemned Haphe to this Sentence paid Scornfull obedience , vowing not to speak At all , or be the last . But straight array'd In joyous Aspect , Opsis did awak Her richest sweets , to let her sisters see What cause she had to scorn their Poverty . 27. Yet what means Joy to smile in these mine Eyes Said she , so long as Psyche Domineers And makes them worse than Blinde ? Could it suffice Her now and then to set abroach my Teares , 'T were tolerable : but alas poor I Must in my sorrows alway steeping lie . 28. The Ocean with lesse Constancie doth throw Its Tide of Salt upon the troubled shore , Than from my Springs the streames are forc'd to flow And down my scalded Cheeks their Billows poure . O why must here be everlasting Brine , Whil'st all Tides else doe know an Ebb but mine ! 29. Yet were these Floods found needfull to make clean Mine Eyes and mee , I would not think them dear : But what Crime stains Us ? Is 't that we have seene All Beauties round about the Hemispheer ? What were We made for else ? Alas that we For our Creations End must guilty be . 30. More justly Psyche Articles might draw Against that God on whom she fawneth so . Is 't not by His irrefragable Law , That through all Visibility wee goe ? Bold Hypocrite who her own faults doth thus Reveng upon her God by torturing Us. 31. Are not the Eyes those universall Glasses In which the World doth fairly copied lie ? Man for a Microcosme by favour passes , But in a blinde and duskie Mystery : I am the onely faithfull Mirrour , where All things in their true colours painted are . 32. Nay Psyche too , although her mixture be Pure and spirituall , knows not how to hide Her subtile self from my Discovery : She by these Windows eas'ly is descri'd , Whether she wakes or sleeps , or rests or moves , Whether she sighs or smiles , or hates or loves . 33. Sure would proud she deign to observe how I Am fram'd and seated , she could not despise The manifest and secret Majesty Which doth both compasse , and compose mine Eyes . But she is angry , and doth plainly prove That Hate is also blind , as well as Love. 34. Were it not so , she might discern this Brow , The princely Arch which roofs my Habitation : In which as resolute Disdain doth grow As she can dart at it : This is the fashion Of the fair world above , whose radiant Eye The upper Orbs have arch'd with Majesty . 35. Those double Doors , whose hinges are my Will , Both shut and open without pain and noise : Else could they not catch tender Sleep , which still Is coy and shie , and flies from every Voice . These are my East and West ; My Day by these Doth rise and set , as often as I please . 36. At either Gate a double Guard of Pikes With prest attendance stands both night and day , Which gives admission unto those it likes , But to injurious Guests shuts up the way . Right trusty Hairs ; whose faithfull Fear , to Me Breeds no Dishonour , but Security . 37. Full is my House of nimble Servants , who Their diligent selves in all my Businesse stretch , Which way soever I desire to goe With sweet activity they thither reach . No Princes steeds with greater speed or ease Devoure their way , than I am roll'd by these . 38. Six pretious Curtains close imbrace my Bed Where I in dainty state inshrined lie : The Adnate Tunicle is outmost spred Which doth protection to the rest supply , And in her bosome shrowd both them and mee From hasty Motions importunity . 39. The next , a Corneous Veil , both firm and bright ; My naturall Lanthorne , whose diaphanous side As it transmits , so it preserves the Light By which the Body and my selfe I guide . No Time can spend this Lamp , no boistrous storm Can puff it out , or breath it any harm . 40. The third of Grapes , soft polish'd Coat is made , Yet with a gentle Roughnesse lin'd within , Through which all kindes and tribes of Colours trade And traffick with the inner Chrystalline : The doubtfull skin of Polypus did ne'r Slide through such various Looks as sport it here . 41. This opes a Casement to the Pupil , which My gaudy Iris round about doth dresse With perfect beauties , shaming all those rich Streaks of the Heav'n above , which can expresse Onely the semi-glories of a Bow , Mine doth a faire and totall Circle show . 42. The fourth 's that tender Membran which doth kisse And hugg the tenderer Pupil : when the Light Looks with full court'sie on the Eye , then this Opes wide to meet and drink it in : when Night Doth draw her sable Curtains over Heav'n , This doth the Pupill shrink into its Ev'n , 43. The fift of Chrystall is , soft , warm , and thin , Found no where but in my rich Treasury ; This is that noblest Glasse of Life , wherein Things living live again , and things which lie Dead every where beside , enlivened be , And trip about with brisk activity . 44. The sixt's a Texture of so fine a threed That neat Arachne did the Spinster seem , Whose matchlesse Artifice so clear is read In every Line , that thence it takes its name : We call 't Aranea , a Net whereby I catch the purest-winged Beams that flie . 45. Besides , such pretious Humors I contain As mee adorn with richer puritie , Than does the boundlesse jewell-paved Main Its Empresse Thetis : She in all her Sea Is but of one salt-roy'led liquor Queen , But I of three , all thrice-refin'd and clean . 46. That which does outmost smile , is Waterie , The spotlesse Cover of a purer thing , For under it doth liquid Chrystall lie Couch'd on a Bed almost as ravishing As its illustrious Selfe , a molten Bed Of gentle Glasse , upon the bottome spred . 47. And in the Mirrour of this triple Spring All sorts of sprightfull formes delight to play ; The mystick shapes of every kind of Thing Close moulded in a soft and unseen Ray On Instant's posting wings doe hither flie And dive into these Deeps of Purity . 48. Who knows not that great Love tak's from the Eye His Ammunition , Qaiver , Bow , and Darts , And winns by that soft-fierce Artillery His mighty Principalitie of Hearts ! Had He himselfe had Eys , what might He not Have done who has such power by others got ? 49. These my domestike Beauties are But see My outward equal Store : With that she bid Her Princely Traine march forth , When instantlie A silver Globe roll'd in , embellished With gilded starrs , which round about did turne , And wheel from Ev'n through all the Night to Morn . 50. This done : a dusky Veil she threw aside And through a roseall East let ope the Day : The Sun gat up , and as the Globe did glide , Speeded into the West his Golden way : Where red and hot with his long journey , He Entred the coole Bath of th' Atlantick Sea. 51. Then came the blustring Winds , & on their back Brought labouring Clouds : some pour'd out Haile and Snow , Some spit forth Lightning through a thundering Crack , Some with more peacefull showres of Rain did flow , Some dropp'd down monstrous Vermin , some a stood Of not-desired Corn , some squeas'd out blood . 52. But then the Spring came blooming in , array'd With fragrant Green , whose sweet Embroidery Were Budds of Virgin smiles , which there display'd A sceen of living Joys , all echoed by Ten thousand Birds which perch'd on every Tree Tun'd their soft Pipes to Natures harmonie . 53. Yet underneath , with higher gallantry , The Peacock strutted , whose expanded Train Enammelled with gorgeous Majesty Did Heav'ns bright Modell represent again : Yet that Bowles wincking Eyes could not express So full a Proof of Heav'n , as flam'd in these . 54. Summer came next with her own Riches crown'd A wreath of Flowers upon her goodly Head ; Full sheaves of golden store did her surround And all her way with wholesome Plenty spread , Where as she went , no Tree but reach'd his At ( For it was hot ) to shade her Head from harm . 55. Then follow'd Autumn , with her Bosome full Of every Fruit which either tempts the Eye Or charms the Taste : Here Wantonnesse might cull And weary grow : Here wide-mouth'd Luxury Might gormandize her fill , and with farre more Ease her own Lust devour , than spend this store . 56. At last came drooping Winter slowly on , For Frost hung heavy on his heels ; the Year Look'd old and pale in him , and almost gone . He quak'd and shiver'd through his triple Furr , For still what way soever He did creep He 's to the knees in Snow at every step . 57. For snow was all things now : and in this White , The wanton World which all this while made sport In Autumus , Summers , and in Springs delight , Must ( girded up by Ice ) doe penance for 't . This cold chaste strait-lac'd Garb will best repell The Faults which those hot Seasons taught to swell 58. This Pageant being past : up leap'd upon The stage a City , whose high-lifted Head Threatned the Clouds with interruption : What Art was here to Riches married ! How thick the Marble Spires and Towers stood Shading the Houses with a stoney Wood ; 59. But like an awfull Crown to all the rest The Princes Palace mounted fair and high Proclaimed by its double gilded Crest It s own and its great Owners Majestie : Yet was this outward Pomp but a course skin To those rare Wonders which did shine within , 60. Heere was the Jewell-house , where naked lay Such store of Gemms as might enrich the Sea : There in the Wardrobe , in well-wrought array Their sparkling Bretheren were taught to be The clothing of those Cloths Embroyderers had To pride the backe of scornfull Courtship made . 61. Here stood the Chequer , that great Temple where The World 's dear Idoll in huge heaps did lie : There was a Store-house of the choise and rare Productions found by Opticks Industry : The schoole of Admiration , and the shop Of Miracles in Glasses treasured up . 62. Heer Men and Beasts and Birds were all of kin , Being extracted from one common Womb , Of the brave Proconnesian Marble Mine : And where the Statuary wanted roome , The Painters livelier Lies did wooe the Sight To sport in his lesse cumbersome Delight . 63. But in the Presence-chambers Ocean mett The Confluence of every royall thing : A golden Throne on silver floore was sett , Which took new lustre from the gorgeous King , Who with his glittering Court surrounded was As Phebus with the rays of his owne face . 64. The Queen , both of his Kingdome and his Heart , Beauties bright Triumph show'd at his right Hand , And did her sweet exuberance impart Unto that mayden Circle which did stand To wait and gaze on her , whose goodly Face Was Wonders fairer Heav'n , and Pleasures Glasse . 65. When Opsis by this pompous sight had drawn Admiring smiles from her Spectators : I A thousand such , said she , could soone have shown , Had I ripp'd up my totall Treasurie . And these those Offrings are my scorned Eyes To Psyche gave , who them and me defies . 66. Unto some blurred Prayer-book she ties My spotlesse sight with endlesse slavery : Or makes me stare so long upon the skies That with dull seeing I forget to see . She some pretence or other still doth finde In meere devotion to make me blinde 67. The other Sunn when He has look'd his Day , Can goe to bed and rest himself in Night : But I , forsooth , at Ev'n must goe to Pray , And watch her Candle till the Morning light . Some comfort 't were if I might but obtaine By all those Prayers , reliefe for my owne pain . 68. But since nor She , nor Heav'n will Pitty take , What could oppressed , dying Opsis doe But force her finall gasping Sighs to break Into these just Complaints , great Sir , to you ? To which may you be deaf , if I appeare A Rebell still , and not Defendant heer , 69. She ending thus , impatient Acoe Who thought her Sisters speech was much to long , Stepp'd back unto their common Treasurie Kep't by * Anamnesis , ( where lay the Throng Of all their wealth ) and bad her ready make Her richest Train , whil'st She its Prologe spake . 70. Hear Me , said She ; and be this my reward For hearing all things else : though many a Sound Upon mine Eares hath most unkindly jarr'd Yet courteous entertainment still it found : The like I crave ; and doe not you repine , The first was Opsi's place , the next is mine . 71. My House is secret ; cautious winding ways And privy Galleries lead into it : By which abstruse state I my fame doe raise Higher than if my palace ope were set . Thus Jewells dwell within the Cavitie Of Mother-Perl , and thus dwells Acoe . 72. The outward Room 's oblique , that violent Sounds May manners learn , and not rush in too fast ; And narrow too , so to protect my Bounds Which by no stealing Uermin must be pass't Yet if they venture , I have lime-twiggs there To make them sure , tenacious Wax and Haire . 73. And at this Chambers end doth stand my Drumm Made of a Parchment soft and thin and dry , And ready corded . But the second Room Is of my active Tools the Treasury : My Hammers and my Anvils place is there , By which I Forge all sounds I please to hear . 74. By them three little busie Bones do lie , Which when my Drumm is beat , articulate Each breeding Noise and Voice which that way flie , Just as the Teeth at prattling Lingua's Gate . Indeed she onely would be thought to make The shapes of Words , but Acoe too can speak . 75. Behind these two , a Third is built , whose frame So busie is , and dubious , and full Of Labyrinths , that thence it takes its Name : Six Semicircles there hook in and pull The Sound to every corner , that it may Grow well acquainted e're it pass away . 76. Next unto that , my most reserved Cell Wreaths up its pliant selfe in privacy : Have you not seen the Periwinkle shell Roll'd up about it selfe ? Such folds has my Dark Closet : whence I by a private slit To thee , grave Censor , all my News transmit . 77. If Psyche would but well consider this , Sure she would deign me some respect : Yet I Want not an ample Troop of Witnesses To prove my Worth , With that she turn'd her Eye , When strait-way in a decent equipage Her train Anamnesis brought on the stage . 78. A sudden Grove sprung up , and every Tree Impeopled was with Birds of softest throats ; With Boughs Qaires multipli'd , and Melody As various was , as were the singers Notes , Till Philomel's diviner Anthems sound The rest in a full sea of Musick drown'd . 79. Beneath , a silver River stole , and by Its gentle murmur did all Eares allure : Amid'st whose streams , a swan , content to dy , And at that price their further Joyes procure , Tun'd her long Pipe to such an height , that she Sung out her soule in her own Elegie . 80. Then came two golden Orators , the One From Greece , from Rome the other , to lament Her dainty Death : Demosthenes began , And rap'd the Hearers with such full content , That had not Tullie stretch'd his Tongue that day , With Rhetoricks honor Greece had gone away . 81. But Tubal rushed in : and Room , said He , For my prerogative who first did teach Schollars both deaf and dumb , such Harmony As overtopp'd short-winded Natures reach : Rude things , the Hammer and the Anvil I Learn'd how to Forge soul-charming Melody . 82. Behinde Him slowed in delicious throngs . Of learned Instruments : the Harp , the Lute , The Organ ( moderator of all Songs ) The Violl , Cymball , Sackbut , Cornet , Flute , The Harpsichon , Theorboe , and Bandore , The galiant Trumpet , and a thousand more . 83. As they at this mute show stood wondering , In came a goodly Man with gracefull pace : His Robe and Crown did plainly speak him King ; But his sweet Art betray'd what Prince he was . Who snatching up the Harp , did it awake , And made it for its silent Brethren speak . 84. As to the Strings hee whisper'd with his Finger , They all told tales , and with conspiring Noise Professed freely , This is Israels Singer . Discovered thus , He join'd with them his voice , And as he sung , again the heav'nly Bowle Which Opsis thither brought , began to roll . 85. But he leap'd into it , and in the Sphears Withdrew himselfe . When loe an angry Sea Comes foaming in , and on its proud waves bears In dreadfull triumph a wrack'd Man : but hee Caught up the Harp ; a slender Bark , indeed , Could Musicks powers not the storm 's exceed . 86. No sooner borrow'd He the strings soft Crie , But at the gentle Call a Dolphin came , Which took him on his back and bore him high Above the Wrath of the deluded stream . Arion straight with all his fingers strove To pay his fare and quit the Fishes love . 87. The Waves grew calm and smiled in his face , The cheerly Nymphs look'd up , and joy'd to hear Such charming Accents in that churlish place Where onely Tempests us'd to beat their Ear : The Windes came stealing close about Him , and Catch'd every Note that dropped from his Hand . 88. The courteous Dolphin , who did all this while Deeper in Pleasure swim than in the Sea , And all the labour of his way beguile By the Harp's sweet Discourse ; was griev'd to see The period of his journey now at hand , And wish'd that hee might with Arion land . 89. But on the shore a singing Troop appear'd , Where Pindar first took up a Lute and plaid ; All Ears were ravish't which his Numbers heard , And had not Flaccus , though at first afraid , Fir'd by a furious bravery stretch'd his skill , Pindar had been sole Lord of Lyricks still . 90. Above upon a Mountain Homer sate , And to a Trumpet tun'd his nobler Lays : Which Fame , who thither flutter'd , having got , Through all the wondering World she them displaies ; Till princely Maro with an equall strain Embrav'd his voice , and echoed them again . 91. Which at the second Bound reflected be By Tasso's Muse , but in an holier Tune : The Muse which taught her sober Tuscanie The Greek and Roman Poetry to prune , And rescu'd Godfree from Oblivion , As hee from Pagan Hands had Salem done . 92. ( Not farre from whom , though in a lower clime , Yet with a goodly Train doth Colin sweep : Though manacled in thick and peevish Rhyme , A decent pace his painfull Verse doth keepe . Well limm'd and featur'd is his mystick Queen , Yet , being mask'd , her beauties less are seen . ) 93. But ô , how low all these do bow before Nazianzum's , and the Worlds immortall Glory , Him , whose Heav'n-tuned soul did sweetly soar Unto the top of every stage and story Of Poetry ; through which , as hee did pass , He all the Muses made Urania's . 94. And by this soul-attracting Pattern , Thou , My onely worthy self , thy Songs didst frame : Witnesse those polish'd Temple-Steps , which now Whether thou wilt or no , this Truth proclaim , And , spight of all thy Travels , make 't appear Th' art more in England , than when thou wert here . 95. More unto Others ; but not so to Me Of old acquainted with thy secret worth : What half-lost I endure for want of Thee The World will read in this mis-shapen Birth : Fair had my Psyche been , had she at first By thy kinde-censuring hand been dress'd and nurst . 96. Some distance thence , in floury wanton Groves Luxurious Amoroso's sate , who by The gentle key of Sports and Smiles and Loves Did regulate their thrilling Melody . Nimble Theocritus and Naso were The cheif : but thousands more beside were there . 97. Whose Consort to compleat , afore-hand came Marino's Genius , with a voice so high , That straight the world rung with Adonis name Unhappie man and Choise ! ô what would thy Brave Muse have done in such a Theme as mine , Which makes Profanenesse almost seem Divine ! 98. These apparitions sweetly passing by This vocall Honey , and much more than this , Cri'd Acoe , to solace Psyche I Would gladly dropp : but she so sullen is , That what doth make Rocks move , and Tempests rest , In foule Disdain she in my face doth cast . 99. In hideous sighs she smothers up my Ears , And with lank hollow Groans still diets Me. Liv'd I a Subject in the Realm of Fears Where raving Desperations chained be , I would not murmur if the Monsters there Did tender me with yelling Torments tear . 100. But must proud Psyche here a Fury be In spight of all the sweetest sweets I throw Thick in her way ? must her fell Tyranny Such uncontroll'd Injustice on Us throw ? For bid it righteous Sir , and lend some aid Before to ruine We be all betraid . 101. The next place Ospheresis challeng'd as due Unto her fair and eminent situation : Yet stepping up into more open View , She first her Count'nance , then her speech did fashion , Seeking for both no other Ornament , But wrinkles of disdainfull Discontent . 102. My Wrongs , said she , although I third must speak Too well deserv'd to have been told the first . You all know where I dwell ; my House doth make No gaudie show , indeed , yet at the worst Dame Acoe , its structure is as fair As your , however young , yet , wrinkled Eare. 103. It like some Alabaster Propp sustains The fore-heads load , ( yet doth its firmnesse owe Unto no Basis : ) It within contains Two Galleries , about whose Walls doe grow Quick watchfull Hairs , which brush the entring Aire That to my Presence it may come more fair . 104. In these opens a Back-doore whereby I send cool gales to fan and cheere the Heart : But by the Mammillar Processions I Imbrace the Pleasures which my Sweets impart And then through them the Soul of odours strain And with pure vigorous Spirits befriend the Braine . 105. What kind of tribute I was wont to yield Coy Psyche , let Anamnesis confesse . She had no sooner spake , but a faire Field Smiled upon the Stage , whose youthfull Dresse Did all that Summer represent , and more , Which Opsis had displayed there before . 106. Thick Beds of Majoram , of Thyme , of Myrth , Of Primroses , Violets , and Rosemary , Of Saffron , Marigolds , and Lavender , Of Iulie-flowers , Flower-gentles , Piony , Of Hyssop , Balm , and Sage , of Roses , Lilies , Of Honey succkles , and of Daffadillies . 107. These were beset with many a spicy Tree , Sweetly embraced by the Eglantine , Who joying in their fragrant Companie Among their Odours did his owne entwine . And heer the ravish'd Senses ask'd their Eys Whither this were Arabie or Paradise . 108. Their Eys in wonder looking up , espied Upon a Cedar what more rap'd their sight , A Phenix Tomb and Cradle dignified With richer sweets than was the Garden dight . The flames rose up to kill and to revive The Bird which sweetly teacheth Death to live . 109. And from the odorous Cloud which rolled there They smelt such sprightfull powers of quickning Joy That now they wonder not a Bird should dare To die a death which could such life display . And if the smoke alone , say they , can stream With such refreshment , ô what is the flame ! 110. Their extasie contented O sphresis More than the sweets did them : And why , crid She , Must I who pay such dainty rent as this , By most ingratefull Psyche tortured be ? If she would slay Me quite , there were an end : But cruell She my Murder does extend . 111. For on the Rack She holds Me night and day And ties Me Pris'ner to a Dead Mans Skull , On which whilst She doth rest her Hands to pray , The stink of Death doth both my Nostrills fill ; Worse is my State than theirs who buried lie In death , and smell not the Graves Miserie . 112. If We must die , 't is reason We by some Worthy Adventure merit that our Death : Impartiall Sir , what better can become Your injur'd Senses , than by generous Wrath To shew their Sensibility belongs As well's to all things else , to their owne Wrongs ? 113. Geusis , whose mouth before stood ready ope , Rejoyc'd to heare her Sister end her speech . And now , said shee , my Tongue , enjoy thy scope , And in thine owne defence thy powers stretch . Psyche regards not what I say : but you Grave Judge will just Apologies allow . 114. Then since 't is prov'd the fashion to display The severall Beauties of our Habitation , My words shall travell in this beaten Way : Though for my House , it might be Commendation Sufficient , what the whole world doth express By its ambition its Door to kiss . 115. That Doore is of two leaves , two Roses leaves , Whose tenderness the in ward Guard supplies , A strong and double Guard , which there receives With sharp examination , and tries The burliest Guests : which , if it finds them rude , It sends into my Mill to be subdu'd . 116. There are they press'd , and grown'd , and gentle made And so upon my ruby Table set : Where , with a Canopy of Purple spread Over my Head , Prince-like alone I eat ; And dining with the Creame of all the Feast I unto my Attendants leave the rest . 117. They , in the Kitchin meeting at the Fire , Sit down and pick what Pieces like them best : Where every One stuffing his own Desire , Grows fat and merry : Then the Scraps they cast Into the sink , which by a private spout Behinde the House it selfe does empty out . 118. Nor has Anamnesis a thinner show Of Rarities which unto me belong Than those my Sister's Pride display'd to you . Consult your Eyes on that delicious throng She ushers in : If any thing does want , Say then , the World's , and not my store is scant . 119. Straight-way a golden Table marched in All sweating under a farre richer Feast : A Feast which Heliogabalus might win To loath his Empires Borde , and here be Guest . A Feast whose strange Varietie and store Dar'd call great Solomons Provision Poor . 120. The Vangard ranked by a skilfull Hand Was fruitfull Summer fairly dish'd and drest : For Apples , Pears and Plums in order stand , Choise Quinces , Wardens , Figgs , Dates , Grapes , the best Pomgranats , Citrons , Oranges , and Cherries , Apricots , Almonds , Straw-Rasp-Mirtle-berries . 121. Besides selected Herbs , and Flowres , which might Build up the Bord with Sallads Pageantry , And send a challenge to the Appetite From those stout Troops which now were marching nie : This was the second ranged Squadron , whither All Nations of the Aire were flock'd together . 122. The Pheasant , Partridge , Plover , Bustard , Quail , The Wood cock , Capon , Cygnet , Chicken , Dove , The Snipe , Lark , Godwit , Turkie , Peacock , Teal , With thousand winged Dainties , which might move Ev'n Luxury her selfe , the Dieties Now plain and course Ambrosia to despise . 123. Next these , a large Brigade was marshelled , The brawnie Boar did in the Front appear , And then the Bull , the Veal , the Goat , the Kid , The Sheep , the Lamb , the Coney and the Hare , The Hart , and every wholsome thing that feeds Upon the Hills , the Vallies or the Meads . 124. But from the Sea and Rivers , in the Rear , A finnie Ocean on the Borde did stream , The Smelt , the Perch , the Ruff , the Roche , the Dare , The Carp , Pike , Tench , Lump , Gurnet , Hering , Bream , The Mullet , Baible , Codfish , Conger , Trout , Plaise , Salmon , Lamprey , Sturgeon , Sole , Elepout . 125. The Turbet , Cuttle , Flounder , Mackerill , The Lobster , Oyster , and all kinde of Fishes Which Lusts soft Fuell treasure in their shell ; Had left their troubled Deeps to swim in Dishes . Earth never yet such store of Fish could shew But when the Flood on it the Sea did spew . 126. But all this while the sparkling Bouls were crown'd With living Nectar round about the Table : Such pretious Liquor never yet was found To drop from Poets Brain , a Liquor able To make th' Egyptian Queen disdain her Cup In which her liquid Gem did courther Lip. 127. For the Reserve , a Ladies dainty Hand , Th' ambitious Cater of her own Delight , Had curiously rais'd an antick Band Of Banquet Powers , in which the wanton Might Of confectory Art indeavoured how To charm all Tasts to their sweet Overthrow . 128. These having feasted the Spectators Eyes , Geusis but nodds , and all was tane away . And is this Homage to be scorn'd , she cries , Which copious I alone to Psyche pay ? Must the dry Supper of the simple Lamb Of which she talks so much , these Dainties shame ? 129. These Dainties whose soft but victorious Bait Hath many a sturdy Stoick captive led : And with whose various pretious Deceit The liquorish World aspireth to be fed , Though crude Distempers , Surfets , Sickness , Pain , And immature Death be its dreadfull Train . 130. Must I be fed with Hope ? Or what is more Jejune than that , vile Roots , and course dry Bread ? Must I be ravish'd from my naturall store Of sprightfull Wines , and forc'd to drink the dead Could puddle Water , or the Tears which from Her briney Springs to scald my Mouth doe come ? 131. Must I endure my woefull Bellies crie , And of self-murder guiltie prove ; whilst she Labours her peevish selfe to Mortifie Without the least remorse of killing Me ? Must I be patient till my starv'd lank skin Proves a white funerall sheet to wrap Me in ? 132. Though Justice , righteous Sir , might you perswade To lend aide to our common Mutiny , Yet Pitty too on Geusi's part doth plead For necessary succoure'r I die . O had these Teeth their Will. how they would tear Psyche , and their owne Wrongs revenge on Her ! 133. She closing heer her Lips , and champing them , Ev'n in her Silence still spoke Spight and Rage . When after a long pause proud Haphe came And shew'd her sullen face upon the Stage . With mute Disdaine shee did her Preface make , And having look'd Contempt , Contempt she spake . 134. 'T is well you 'l deigne me leave to be the last : Yet when I pray , proud Sisters when would you Have felt those wrongs of yours , had I not past Through all your Lodgings and inform'd you how ! 'T is by my touch alone that you perceive What Object does delight , and what does grieve . 135. You to your proper Cells confined are , And those too stand in my Dominions , Whose limits are extended neer and farr Through flesh and Blood and Skin : indeed some Bones Are obstinate ; but to thy teeth I tell Thee Geusis , they my power sometimes doe feel . 136. What hast Anamnesis ? Yet I 'm contented , Bless their Eyes with my Treasures . At the Word She on the Sceen her Tactile Sweets presented : With curious Ermins stately Mantles furr'd , Illustrious Robes of Sattin and of Silk , And wanton Lawns more soft and white than milk . 137. Delicious Beds of Cygnets purest Down , Cushions of Roses and of Violets , Baths of perfumed Oile , Foot-paths thick strown With budding Summers undefloured Sweets . Stoves which could Autumne of cold Winter make , Fountains , in Autumne to bring Winter back : 138. Soft Ticklings , Courtings , Kisses , Dalliance , Secret Imbraces , which I must not tell : For all the Company at their first glance Started and turn'd from the bold Spectacle . In good time , Haphe cri'd , is 't shame to see What All doe covet to enjoy with Me ? 139. Yet though this feeling and substantiall Joy I can to Psyche yield , ingratefull She Starts more than you , and barbarously coy Makes Warre upon my solid Love , and Me. The Clownish Rock thus doth in pieces dash The Streams which gentlie comes its sides to wash . 140. On the cold ground whole Nights she makes Me lie , There to corrupt my flesh , and suck Diseases , And measure out my Grave before I die : Some cloth of Hemp or Haire , or what shee pleases , Must those Furrs place usurp : I never doe Peep out of doors , yet Pilgrim-like must goe . 141. With churlish strokes upon my tender Breast As on some Anvill shee does dayly beat , And for her Hammer snatches mine owne Fist. She scornes , grave Sir , the service of my Feet , And , dwelling alwaies on my wearied Knee , Remorsless Tyrant , lames her self and Me. 142. And though my tedious Soreness now be spred About Me round , shee still regardless goes ; And will goe on , till Force her spight forbid . This has confederated Me with those My injur'd Sisters , all resolv'd to trie The strength ofRight , against her Tyrannie . 143. The Plantiffs thus their severall Cases spred Open before their Common Censor : He With serious Look shaking his thoughtfull Head Allow'd some pause unto his Gravity . At length he cri'd , The Matter 's foule I see , And doth include with Yours my Injury . 144. Your Resolution 's Just and Noble too : Onely be sure you never disagree , Least you by partiall Jelousie undoe The Nerves and Joints of your conspiracy . An Army once grown mutinous , does yeild Before the Fight , unto its Foes the Field . 145. But more Confederates were not amiss The casier to dispatch your great Designe : About the Heart a lustie Troop their is Which , well I know , will in your Plot combine : My Sister Fancie is the trustiest Friend Whom with the Bus'ness We can thither send . 146. She all this while behind them sate , and as Their severall Complaints and shows came out , Strait caught them Pris'ners in her Christall Glass , And then their figures in her sampler wrought : She needed no Instructions what to say , But being ask'd to goe , she flies away . 147. For mounted on the nimble Wings of Thought She strait arriv'd at the designed Place , Where , in the Lodgings scattered round about The Court of Psyche , she unveils her face . The Passions flock'd to Kiss her , and to know Whither from abroad she any News could show . 148. The News is this , said she , and and instantly In fine aeriall Figures did present All that was spoke , or she wed , or plotted by The angrie Senses ; and for what intent She thither posted . They awhile amaz'd , Upon the guilefull Apparition gaz'd , 149. Then taking fire , and being unable to Bridle their flames , they belch'd their furie out : Surely , said they , this Psyche will undoe Her trustiest Friends : We see'twas not for nought That We our selves complain'd ; t is certain now She means to rage , and open Tyrant grow . 150. If their great distance cannot Them remove From her Injustice , then no wonder We Who live more in her reach , so often prove The Prey whereon she feasts her Crueltie . We like the Plot against our common Foe , We think it just to joyne ; and tell them so . 151. Let them be sure to watch their ports without , And leave the busines within for Us : We are not now to learne how to be stout And stomackfull and rude and mutinous . Fancie smil'd , and returned , glad to see Successe so quickly crown her Embassie . 152. Whose Issue when she to the Senses told , They all would in Devotion needs blaspheme , Paying loud thanks to Heav'n which did behold Their Wrongs , & mov'd these frends to succour them . And now with traiterous expectation swell'd They wait to see the Passions take the Field . 153. But Hope , Love , Hatred , Anger , and the rest Of that impatient Crew , had forthwith been In open Arms , had cautious Feare not prest For some demurr . He Jelousie did win To side with him ; and then , 't is best , said He , That of some valiant Leader We agree . 154. Psyche is strong and sober : If we fight Without due Discipline , that Rashness will Help her to put our foolish Pow'rs to flight : But if we make some expert Generall 's skill Our owne by following it , the Victorie Will be ambitious on our side to be . 155. That Word , a new confusion broach'd : for All Reach'd at the Generall 's place , excepting Feare And Jelousie ; yet these were loth to fall Under the absolute power of any there . At length , they vote to step abroad , and trie Who skilled best Feats of Activity . 156. When loe ( so well Hells plots were laid , ) they met A goodly person taller by the Head Than any of themselves : Disdaine did sit High on his Brows , his awfull Limbs were spred To such extent of Gallantry , that there Seem'd ample roome for every thing but Feare . 157. His first glimpse all their wishes did concentre Upon himself . Love forthwith is design'd To break unto the Knight their bold Adventure And with her wily Sweetness sift his Mind . She hastens to her Task : and bowing low , Opes her Mouths fountain , whence this Charm did flow . 158. Mights goodly Mirrour , whosoe'r you be Whom blessed Fortune shews Us heer alone , Surely such fair and ample Majestie Deserves by thousands to be waited on : And , if such honor you this Troop will deign , We shall have found a Lord , and you a Traine . 159. A brave Designe has fir'd Us now , which may Your Might and Soveraign Command become : Upon a War wee have resolv'd to day With Psyche ; but good Chance has kept Us from Choosing our Generall , and we hope our stay Was but for You , whom Heav'n puts in our way . 160. Necessity made this Conspiracy To break that Yoak which else our Necks would break : Would Psyche suffer Us our Selves to be , No mutinie of ours her Throne should shake : But wee , though Passions , calme and quiet must lie , Whil'st she proves Passionate ev'n to Tyranny . 161. We must not Hope , nor Fear , nor Love , nor Hate , Nor nothing else , whil'st she does all these things : If fouler Slavery e'r did violate Free-Subjects Birth-right , scorn our sufferings : If not ; O may the safetie be ours , Great Sir , by your stout Hand , the Glory Yours . 162. Agenor glad such punctuall successe Did on his own Designe it selfe obtrude : Swelling his Looks to bigger statelinesse , Three turns he stalk'd , three times he proudly view'd The Company , three times he snuff'd , and then Opening his Mouth at leisure , thus began : 163. Now by my Might and Worth I know you all , But silly Worms , I see you know not Me , Whom to so vile a piece of Work you call As brideling wretched Psyche's Tyrannie . Must I whom Lyons , Tigres , Dragons fear , Debase my strength , and stoop to conquer Her ? 164. If of the great Kinde she a Monster were , If she had made distressed Countries Flie To the next Oracle on wings of Fear , To summon to their help a Dietie ; If she could prove a Thirteenth Task for Him Who Twelve perform'd , the work would me beseem . 165. And yet because I your Oppression see , I 'le win so much of my high-practis'd Might To make it bowe to your delivery : Yet never say Agenor came to fight ; I scorn the Match , this Finger will be strong Enough to shew my Pittie of your Wrong . 166. This said ; He march'd in more than warlike state Unto the House where thought-full Psyche lay : And thundering imperiously at the Gate Unto the Rebells Rage burst ope the way ; Filling her outward Court with Noise and Fear , Whose echo revell'd in her frighted Eare. 167. As when the Windes let loose upon the Sea Tear up the Deeps and fling them at the Stars , Chasing away unarm'd Serenity At the first blast of those unlook'd for Wars , Each startled Nymph her fearfull 〈◊〉 shrinks in , And to the bottom of the World doth run : 168. So Psyche trembling at the furious Crie Retreated to her inmost Fort ; a place High built and strong , and yeilding to her Eye Full view of all the Rebells : Time it was To call her Counseller , whom to the Rout With these instructions she sendeth out : 169. Run Logos run , and know what mad mistake Has hurl'd my subjects into tumult : Trie ( For well thou skill'st that gentle Might ) to break Their furies Torrent by the lenitie Of wise Persuasion : Pardon , of all Charms The best , proclaim to them who lay down Arms. 170. The News made Logos shake his Head : but yet With pleasant Gravity to them He goes : And , friends , said He , if you be in a fit Of fighting , goe in God's name , seek your Foes . This is your peacefull Home ; ô be it farr From you to ruine your owne Rest by Warre . 171. If you had any reason to rebell , Sure I should guesse at it , but I know none : What boots it you our Empresse to expell , Who needs must fall in her confusion ! What gains the Madman , who through jealous fears Pulls his own house , and death , about his ears ! 172. What means sweet Love to rob her selfe of all Her selfe , and unto Discord it impart ? Must th' universall Glue which bindes the Ball Of the whole World so close , in pieces start ? Shall your dear Bands serve onely now to tie Confusion fast to your Conspiracy ? 173. Stern Hatred , could the copious World afford No other food whereon to feast thy Spight , But thou against thy selfe must draw thy Sword , Whil'st with thine Empresse thou prepar'st to fight ? Hate whom thou wilt besides , but hate not her Whose Love gives thee thy life and dwelling here . 174. What strange Enchantments lured thee , fond Hope , To this Designe of Self-destruction ? Who Abus'd thy credulous Soul , and puff'd thee up With this vain fancie , that the Ladder to Climbe higher , must be Ruine ? Thus art thou Of Hope become plain Desperation now . 175. Unhappy Fear , and what makes thee afraid Longer to dwell with thine own Safety ? What monstrous Witcherie hath here betray'd Thy trembling Heart to this bold mutinie ? What hardneth thee , who quak'st at every frown Of other Princes , to despise thine own ? 176. Brave Anger , shall the scoffing World at last Have cause to mock thy Valour , which doth make Such earnest haste unto so mad a Jest As Waging War against thine own Mistake ? What pitty 't is to see thou art so fair And well-appointed , when no Fear is near ! 177. And You my Fellow-subjects all , whom I Have often heard our gratious Soveraign praise , For humble Duty and Fidelity : O why must groundless Rashness now erase Your noble Character , and print upon Your Heads the foule Blot of Rebellion ! 178. By your Allegiance , and ingenerate Worth , By your own dearest Lives and Safety , By Psyche's royall head , by Heav'n and Earth , By every thing I you conjure to be True to your Selves : The Queen desires but this , Who by your peace & wealth counts her own Bliss . 179. She is as ready to forget , as you Can be your hasty Error to lay down : She on your Necks , by Me her arms doth throw , And by my Tongue she calls you still her own : Behold the Seal of her Embraces here , A Generall Pardon , all your Doubts to clear . 180. As when upon a raging Fire you throw Soft oile , the fretfull Flames incensed by Its gentlenesse , more fierce and rampant grow ; So here the unrelenting Mutinous Frie Storm'd at persuasive Logos , and to new Impatience at his sweet Oration grew . 181. He 's an Enchanter , Anger cri'd , and by These Blandishments hath oft bewitched Us : But now our just and ripe Conspiracy Scorns to be Fooled and confuted thus : 'T is time to act our Resolutions now , That Reasons may no longer Us undoe . 182. Then clapping her right Paw upon his Throat , And stopping with her left his Mouth , she drew Him to Agenor : And now we have got Our subtlest Foe , Sir , let him have his due , Cri'd she ; We never shall our businesse doe If to the Tyrant back in peace He goe . 183. The other Passions all rebounded that Rebellious Word : whose Generall glad to see Their Madness compass , what his Pride could not , Gave Order Logos should close Pris'ner be : They hallow'd first , then in tumultuous haste Two Chains upon his Mouth and Neck they cast . 184. And here I challenge any Heart to read This woe full Story , and forbear to sigh : Seeing the Feet thus trample on the Head , And common Slaves with insolent licence Flie Upon their Lord : O who secure can be When Reason must be bound , and Passion free . 185. Psyche , whom all this while Suspition had Held at the window of her lofty Tower , When she descri'd from thence how fiercely mad And confident of their outrageous power The Rebells were ; and that in foule disdain Her Messenger they did in Bonds detain , 186. She fetch'd a mighty sigh ; and though with Him Her selfe , and all her honour Pris'ners were , Between Dispairs and Hopes she long did swim , Waiting if any Harbour would appear : But her own Fancies to such tumults rose , As almost copied out her mutinous Foes . 187. Thus by that Noise without , and this within , She summon'd was unto the Top of feares : Charis was stepp'd aside , and lay unseen , And now her trusty Phylax disappears : No Friend was left but Thelema , and she Was thought but wavering in fidelity . 188. But as the shipwrack'd Man toss'd up and down Between high and low Deaths amongst the Waves , Clapps fast on any glimpse of help , and grown Bold by Dispaire , nor hold nor comfort leaves As long 's his plank doth float : So Psyche now On Thelema her sinking Arms doth throw . 189. And , O , cri'd she , my onely Refuge , I Conjure thee well to mark thy Hap , and mine : The Tempest of my Woes is swoll'n so high , That now all Bridles it doth scorn , but thine ; And 't is thy Priviledge that I to thee Must owe my Life , for thy sake , dear to Me. 190. At what a price would'st thou this Day have bought Which can so deep engage thy Queen to thee ! Yet it had been thy sin , if thou had'st sought This sad unnaturall opportunitie . But now their Disobedience opes the way For thy Desert , if thou wilt Me obey . 191. Logos had prov'd himselfe both wise and strong Had obstinate Madnesse not damm'd up their Ears : But all his Powers fighting from his Tongue Their deaf Rebellion his strength out-dares : His Arguments confuted are with Chains . And I in Fear , in Prison he remains . 192. But thy brave Valour in thine Hand doth dwell And reign , incomparable Amazon ; Thine Acts are Conquests all : which who would tell , Must call the World to count : Thy Nodd alone Points out thy Victories : Fresh groves of Bays And Palms thy Footsteps every , where doe raise . 193. By softnesse fain I would have conquered them , No Blast of whose Rebellion could blow out My royall Loue which toward them did flame : But now Necessity calls for a stout And corsive Cure , thy Hand must doe the deed , And in their Wounds teach this my heart to bleed . 194. Goe then my faithfull Champion , and may Blessed Successe goe in thy company : I from this Window will waite on thy way By my observing and well-wishing Eye , Which shall the Witnesse of thy Valour be , And what reward it shall deserve from Me. 195. But fail not to revenge the proud intrusion Of yon' ignoble stranger , who may be Perhaps , the Firebrand of all this Confusion Which threatens to burn up both thee and mee . If his blood will suffice to quench his Fire , Spare all the rest ; they will no more conspire , 196. Stout Thelema with this Commission goes , And with imperious Looks builds up her brow . At her commanding Presence , all her Foes Their Eyes , and Arms , and Courage down did throw : Onely Agenor's stomack rose to see Himselfe out-look'd in high-swoll'n Majesty . 197. But knowing his own Weaknesse , and her Might , And seeing all the Passions turn'd to Fear ; He thought it safest now to change the Fight Of Arms to that of Wit : For in Love's eare He whisper'd his device , and straight-way she At Thelema let flie this Fallacy . 198. Illustrious Lady , you to day might spare Those irefull lookes , with which Mistake hath plowd Your awfull face : How can you thinke We dare So farre forget what Might is , as with proud Madnesse to whet our Sword and bend our Bow To make War with Omnipotence , and You ? 199. But as your strength is great so is your love , Whom we have always found our noble Friend : But though with loyall Service we have strove To win our Soveraigns favour , she will lend No pitty to our fainting Soules , but still With lingering Death delighteth us to kill . 200. Arms are our onely ( forced ) Refuge now : For though your brawnie Might knows how to beat The Injuries she poureth upon You ; Our Shoulders of a weaker Temper are : Nor can you judge it guilt in Us , if We Shrink more than you under her Tyrannie . 201. You know what constant Slavery she heap'd On our poor backs , who yet were all free-born : This noble Stranger , when He saw Us , wep'd , And thought it Honours duty not to scorn Our sad condition : How then can You , Except a Friend should more than stranger grow ? 202. If We must perish , Let our Miseries Beg but this wofull courtesie of You : Return Us not to Psyche , who denies Us brevity of Torments : Loe We throw Our selves before your gentle feet , and pray Our Lives and Griefs may see no other day , 203. Nay doubt not , We dare die ; but dare not think Of living in our former Death again : If from the fatall blow our Necks but shrink , Then say , we truly wish'd not to be slain : Here take our Swords ; at least they in your Hand Though not in ours , our Servitude may end . 204. As when the cunning Reeds their heads doe bowe In low submission to the boist'rous Winde , And with their whining Pipe complaints doe blow To every Blast , compassion to finde ; Way to their Charm the generous Tempest gives , And passing forward , Them their Pardon leaves : 205. So portly Thelema allayed by Their fawning Homage , bad them all arise : They instantly unveiling Memorie , In fraudulent thanks , presented to her Eyes The stately Pageant Fancy thither brought , With their own Treasures amplier furnish'd out . 206. She look'd and wonder'd , and let through her Eye The soft Deceit get stealing to her Heart : She never yet did at one time descrie So huge an Armie of Delights , such Art Of sweetnesse , such Magnificence of Pleasure , Such equipage of Smiles , and Joyes , and Leisure . 207. Election who at her right hand did stand , Was never at so dainty losse as here ; Ten thousand sweets her Eyes examin'd and Stood gazing still , in doubt which to preferre : So in the flowrie Mead fond Children loose Their Eyes before they can resolve to choose . 208. The Rebells , now their crafty Bait went down Without the least suspition of the Hook , Bid Love drive home the Plot : She having thrown Her selfe upon her knee , with flattering Look And pliant Words , indeavored to make Submission teach Rebellion how to speak . 209. Right gentle Thelema , since this our store , Which thy fair Eyes are pleas'd not to disdain , From cruel Psyche can deserve no more Respect , than glances of Contempt ; again We beg that We may never live to see Such Sweets betrayed to new Slavery . 210. The Heav'n , thou see'st the Earth , the Aire , the Sea , By this their royall Contribution make Our Treasury their own : And yet must We From our Possession be beaten back , And not enjoy what all the Worlds Consent In this rich Mass heapes up for our Content . 211. Now by thy Mighty Goodnesse We implore Reliefe for our loud-crying Injuries : So to thy Service this exuberant Store We sacrifice ; no despicable Price Of thy Compassion , if the totall gains Of Natures wealth be worth thy smallest Pains . 212. So thy Desires shall be the Laws whereby Obliged We our Lives will regulate : So great Agenor will unite in thy Acquaintance , and this Morning consecrate To peacefull smiles , whose ominous Dawn was red With flashes of fierce War , and streaks of Blood. 213. As when the Shepheard , loitering by the side Of some soft-murmuring Current , lets his Eare Drink the complaining story of the Tide ; That purling Language soon doth domineer Over his charmed Spirits , and down he lies Both to the Noise , and Sleep an easie Prize : 214. So Thelema , who linger'd all this while In Fond attendance on Loves Blandishments , Was now subdued by her glozing Guile , And to the Rebells fair-tongu'd Plot consents : Her hankering Arms she with their Treasures fills , Her foolish Heart with Joy , her Face with Smiles . 215. And , Well I see , she cries , how righteous is Your Cause and Quarrell : Heav'n forbid that I Unto your undeserved Miseries The justice of Compassion should deny . Yet Pittie is not all that I can show , You know this Hand hath greater Worth than so . 216. Alas , it is not Psyche , though she be My Soveraign Mistresse , that can make me bend : 〈◊〉 doe I rush and range abroad , when she Would lock me up ; and oft when she would send Me forth , except my Pleasure be to stirre , I stay in spight of all her strength , and Her. 217. 'T was I first taught your Pris'ner Logos how To bear a Chain : else you had strove in vain ; But I have long accustom'd Him to bowe To my least Finger his strong-reaching Brain : And though sometimes I let him wrangle , yet Reason has no more power than I permit . 218. The universall Strength of all you see Throughout the wide-spred World look big and high , Ne'r yet made Combination which could be Valid enough to binde my Potency : Hence 't is that stoutest Champions from their knee By Prayers fight whene'r they deal with Me. 219. They talk of Sampson , one I must confesse Fame hath not quite belyed : Yet we see A Wenche's sheers clipp'd off his Mightinesse , And trimm'd him fit for his Captivity : Alas poor Gyant , all his strength hung loose About his Ears ; mine in my Heartlies close . 220. Nay Heav'n ( without a Brag I speak 't ) doth know My strength so well , that it would never trie By force of Arms my 〈◊〉 Neck to bowe ; But by allurements strives to mollifie My hardy Heart . And well it is that Ye Have took that gentle onely course with Me. 221. This said : Agenor by the hand she takes And bids him welcome with a courtly Kisse : He like a Soldier , proud repayment make's In arrogant high-languag'd Promises , And swears , By all his Conquests , she shall finde , That with a Man indeed sh 'had now combin'd . 222. Then leading Her to his Pavilion , His Soldiers He to Councell fummons : They As proud's therr haughty Generall , thither run , Rending , with Acclamations their Way , And there contrive , by joynt deliberation , The rest of their Adventure how to fashion . PSYCHE : OR LOVES MYSTERIE . CANTO V. The Pacification . ARGUMENT . LOve on the Rebells part , with Psyche treats , Whose fair Tale * Thelema and † Agenor back : Deluded Psyche yeildeth to their Cheats , And with her fawning Foes a League doth make : Then , on Synei ' esis a Veil she throws , And wanton in her Pride , abroad she goes . 1. WHat boots it Man , that Natures Courtesie Hath lift his awfull Looks high towards Heav'n , And built his Temples up with Majestie , And into 's Hand imperiall Power given ? What royall Non-sense is a Diademe Abroad , for One who 's not at Home supream ! 2. How does the whole World mock Him , when it lays Its universall Homage at His Feet ; Whom whil'st the Aire , the Earth , the Sea obeys , A sauc e pack of 〈◊〉 dare meet With 〈◊〉 Defiance , and presume to hope His Empire shall go down , their Pleasures up ! 3. What Credit is 't for Him to vaunt how He On every Monstrous thing his Conquests builds ; That Tigres , Lyons , Dragons forced be By Him , to learn submission : That He weilds Inanimate Mountains , and through widest Seas Commands his Ships to reach what World he please : 4. If his own Vessels helm unruely grow , And into fatall Tempests hurrie Him ; If his domestick Slaves 〈◊〉 to bow Their worthlesse Necks , when He commandeth them , And fill his Palace with more furious Beasts Then are the desert Mountains salvage Guests ! 5. Alas poor Prince , whose Soveraigntie Can be the Game and Scoff of vilest Things ! How much are Worms , who of themselves can be Intire Commanders , more Substantiall Kings ! Intestine Rebels never trouble Worms , But Psyche's toss'd and torn with civill storms . 6. She from her Palace Window saw her Griefe Must'red in terrible Battalia : In vain . within , she looked for Reliefe Where nought but empty Desolation lay : * Logos and Thelema were absent ; He To Violence Pris'ner , to Enchantment She , 7. Syneidesis indeed stay'd still behinde , But by her stay , made Tortures doe so too : Full in the face of Psyche's wounded Minde The guilt of this Rebellion she did throw . Blame not the Passions , said the , if they Revolt ; Thou to their Treason op'dst the way . 8. Had'st thou been carefull how to weild thy Might , And in due time approv'd thy self a Queen , Strait had'st thou held the Reins , and driven right Thy royall Chariot : Still your Beasts had been Themselves , as loyall unto you and milde , As now they salvage are become and wilde ' 9. When in a stealing Preface to the Flood The first streams sliely creep ; with ease may We Divert their course into some other road . But if We sleight what seems so weak to be , They grow upon Us strait , disdaining more Our strength , than wee their Weakness did before . 10. You scorn'd the Passion 's breeding Garboils : You Forsooth , on Safetie's wings sate mounted high . And , pray , what is that Rivulet come too now ? What wants it of a Sea's immensitie : It is a Sea , which though perhaps it may Not clense your Crime , can wash your Life away . 11. And where is Charis , where is Phylax now ! O , you were too secure their aid to need , You well could lend them to poore Heav'n , I trow A place which more did want their Help : Indeed You 'r a great Queen at Home , and can command ; Look how your Subjects your high will attend . 12. Unhappy Psyche stung by these Reproaches , Receiv's the wound full deep into her Heart ; Which with her blood , her Lamentations broaches , And thus she streameth out her double smart : Nay then I pardon them without , if thou Upon my heavy Griefe more load do'st throw . 13. Cruell Syneidesis , why staidst thou heer To grind my dying Soul with neerer rage ? Why joyndst thou not with them who vex Me there At distance ? Must my bosome be the Stage Of thy more dangerous undermining Wrath , Which from my verie Heart diggs out my Death ? 14. Are these thy thanks to Me , who alwaies kept Thee next my self , and hugg'd thee in my Breast ? How little dream'd I that a Viper slept In this my neerest and my dearest Nest ! Yet be assur'd , by gnawing out thy way That thou thy self , as well as Me shalt slay . 15. The Priviledge of other Vipers , Thou In vain expect'st , who art more Fell than they : That decent Vengeance they their Damms do owe Which by sage Natures righteous Law they pay . But surely thou art of a kinder breed , Thy Matricide all pardon must exceed . 16. Yet what gain I by thy Destruction ? Who thee , and all those Rebells deerly love ? Unfortunate Me , who cannot die alone , But in my single Death all yours must prove : And , which is worse than Death , betrayed I , By your mad rage , thus oft at once must die . 17. But sterne Syneidesis , who knew full well She on irrefragable Truth did lay The ground of all her Actions , 'gan to swell With confident Scorn : and yet awhile gave way ( Since She her Loyall Duties part had done , ) To see what Psyche meant : Who thus went on : 18. O Charis ! would'st not thou bid Me Adieu , But by discourteous parting , leave poore Me Unwarned and unarmed ? Grant it true That my deserts could no invitement be To stay Thee heer : My misery at least , Might wooe thy Charity to be my Guest . 19. O Phylax ! Why wilt thou forsake Me , who 'Twixt Me and Danger hath so often spread Thy Wings impenetrable sheild ? That Foe Who in the Grove under thy Conquest bled , Was but a single Feind : Why then shall thy Brave Hand not reap this fairer Victory . 20. How shall I grapple with this monstrous Crew Confederate against my desolate Head , Whom one Antagonist did then subdue ? What reason then soever made thee speed Unto my Aid is multiplied now : And how , how canst thou less Releif allow ? 21. O Prince of this my consecrated Breast , O thou whose Majestie did not disdaine To make suit unto Me , but oft profest By thy Ambassador thine amorous pain , And sweet-tormenting Longings for my Love ; What makes thy tender Heart forgetfull prove ! 22. Hadst thou for ever not remembred Me , I had not been mock'd with a tast of Bliss . Why did not Aprodisiu's Treacherie Prevent the worse extremity of this ? That soft and single Death why dy'd not I , But am reserv'd a thousand times to die ? 23. What profit has to my soul's Treasurie Accrew'd , that I so oft did Fast and Pray ? What brake the Bottle , wont of old to be The trustie Store-house of our Teares ? What Pay Have all my faithfull amorous Groans and Sighs , If I must proue mine own slaves Sacrifice ? 24. What meant this Token which did gird my Heart So close to Thee , if Me you cast away ? Was this the Farewell you did Me impart When you some other Love had chose , which may Monopolize your constant favours , and In banish'd Psyche's place for ever stand . 25. No wonder if my Passions mutinous prove , Breaking the Yoke which ti'd their faith to Me , If blessed Jesus can forget his love Knit in this spousall knot of Chastitie . How can I longer be displeas'd with them , Vnless I could and dar'd fall out with Him ? 26. O all my Joyes , take Psyche's long Adieu ; Dwell somwhere else where you can finde a Room : My tumid Griefs have left no place for you , But made my whole usurped Heart their Home : And more than so ; Far , far must you flie hence To scape my Sorrows vast Circumference . 27. And you , poor Hopes , your time why doe you loose In hankering here in my unhappy Breast ? Goe , goe , I give you leave , goe forth and choose In any place but this , a fortunate Nest. Be confident , you cannot faile else-where , For all Misfortunes are collected here . 28. But ô Disconsolations , be you free , For I resign my selfe your totall Prey : Why should I not embrace my Misery , When still to look , and look in vain , for Joy , Doubles self-torment : Why should I alone , When all things hate me else , my selfe bemaone ? 29. Whil'st thus she feeds on desolate Vexations , The Rebells at their Councill busie were : Where tir'd with hard and knotty Consultations Which course was best to wreak their Wrath on Her , Up rose Suspition , and , first looking over Each shoulder , thus did her Advice discover : 30. Princely Agenor , and you Sisters all , Great is the businesse We have now in hand , And , Heav'n forbid our Caution should be small ; Haste may be good , when once wee understand The way is clear : If otherwise ; to run , Is onely with more speed to be undone . 31. Anger 's Advice were sound , if Psyche were So weak a thing as her Opinion makes her : But on what Rocks shall wee our Vessell steer By this untried Card , if she mistakes her ? Fear , would she speak , could shew you such a List Of Psyche's Powers , as soon would coole our Haste . 32. Alas , how can wee force the Queen , if she Deny to yeild when wee our battery make ? Is not the Palace , and those Gates wee see All of immortall Metall ? We may break Our Engins , and our Plots , and Furie too , And , sooner than those Walls our selves undoe . 33. A lingring Leaguer , what can that effect , Unlesse we hope at length to starve her out ? But she long since all Dainties did neglect With which the whole World had her Table fraught . Her Prayers , and her Heav'n , her diet were ; And now she 's all alone , she best doth fare . 34. But as for Us , who at the Siege must lie , We , fed with Hope of Victory , must starve Before we get it : For what will supply Us daily with Provision to serve So many Mouths , which Psyche fill'd till now ; And , if she be shut up , so must they too . 35. Besides ; who knows but some of her Allies , Phylax or Charis , or some such strong Friend , May rush upon our backs , and by surprise Both our Design and Us in pieces rend ? New is the Lesson in the Grove you read : Can you forget how Aphrodisius sped ? 36. Nay , you have heard of Heav'ns immortall Son In whose vast hand Omnipotence doth reign : That Hand , which when great Lucifer begun To let his Eyes but glimmer with disdain ; Tumbled him headlong into Death and Hell : I tell you Friends , this Christ loves Psyche well . 37. We cannot be too carefull : and for my Own part , I judge the safest Way the best . And this is by a present Embassie With humble Lies , and Oaths , and Glozings drest To cheat her from her strength : So we may gain Our Ends , and seem to scape Rebellions stain . 38. But let a Vow of Perseverance first Seal Us all sure to our Conspiracy , That by her selfe that Passion may be curst Afore-hand , who shall false or fearfull be . If one should chance to fail , why may not two ? If two , why may the Summe not higher goe ? 39. This said : An eye of Doubt and Fear she cast Upon Agenor to observe how He Rellish'd her Words : But soon she saw their Taste 〈◊〉 welcome in his palate : Instantly , I like her Counsell best . He cries , and You Shall strengthen your Adventure , by this Vow , 40. Thus shall my Might escape , what I did Fear , The vile Encounter with a Woman ; and My Pittie unto You no lesse declare , Whil'st in your Front my Majesty doth stand And strike such Terror , without any Blow , Into your Queen , that she shall yeild to you . 41. Then calling for a Baçin and a Pin , He prick'd his annular Finger , and let fall Three Drops of Blood : And what He did begin , As solemnly reacted was by All The Company : Which done , again He takes The Baçin , and three Elevations makes . 42. And , may that Blood which still remains behinde Be forc'd to follow these Three Drops , He cri'd , If ever I unbend my resolute Minde , Or from this Wars stout Prosecution slide . May this my present Poyson be , ( and here He dipped his Tongue , ) if now I falsely swear . 43. Then sprinkling on the back of his Right Hand Another Drop : This Martiall Mark , said He , Shall for a Badge and Memorandum stand Of our now sure and sacred Unity . You see our Covenants Rites : Now every One Doe what your willing Generall has done . 44. Never did Health more cheerly walk its Round When lusty Wine and Mirth the Boule had fill'd , Than did this bloody barbarous Baçin , crown'd With Rage and Madness . Their Rebellion seal'd Thus by this desperate Ceremony , They To Psyche speed their Messenger away . 45. And this was Love , upon whose Tongue although Perpetuall Sleights and Fallacies did dwell ; Yet with industrious Deceptions now , And studied Flatteries she her Mouth did sill . She knew the Queen was wise and strong , and would With common known Delusions not be fool'd , 46. Thus to the Gate demurely come , She tri'd It with a modest Knock , and paus'd a while : Then strok again , a timorous Stroke ; to hide In this soft Preface her meek-insolent Guile . The gentle Knock bad Psyche courage take To come and see what it would further speak . 47. No sooner had she op'd a Casement , and Reach'd out her doubtfull Head the News to know , But she beheld where Love did trembling stand With weeping Eyes , and with dejected Brow. She lik'd the Posture ; yet demanded why She thither came a false and fawning Spie ? 48. Love , by that Word warn'd to skrew up her Art , Fell on her knees , and three times smote her breast , And , Woe is Me , she cri'd , whose loyall Heart Can finde no milder Language from my best And dearest Prince ! What strange Mischance doth throw This Wrong on Me , and that Mistake on You ? 49. If to repair to You in humblest Guise Who here immured d'well in Desolation , If to discover where the Error lies Whose secret Venome breeds this Perturbation Of your whole Realm , deserve the Name of Spie , I well can bear this glorious Infamy . 50. But if Misprision so doth cheat your Eyes , That , looking with a jealous Glance on Me , They in my Count'nance read an Enemies : I must beg leave to tell your Majesty , ( For it concerns my Essence , ) you forget Your Creature , and take Love it selfe for Hate . 51. Yet your Mistake shall make no change in Me : Use your vast Power in any thing but this . I still am Love and so resolve to be , Nor fear that false and envious Witnesses Can swear Me from my selfe . Heav'n cannot frame What I had rather be , than what I am . 52. Sure I , with that right genuine Love which You Hugg next your Soule , have some Affinity : Can that brave Passion adulterate grow , And stain its spotlesse selfe with Treacherie ? Can Odours stinking , Honey bitter bee , Silke harsh , Down hard , that thus you think of Me ? 53. O no ; dear Soveraign , I am hither sent The soft Ambassadour of Peace to you : Nor of my Office does it me repent What wrath so e're stands bent in your stern brow . And though I know not what will hence ensue , I to my native sweetness must be true . 54. I see you thought you ' Company had bent Some treacherous Plot against your royall Head. And is 't nor likely they would all consent Their own Life and Heart blood in yours to shed ? Madame , beleeve 't , Selfe 's not a dearer Name To noble You , than to the worst of them . 55. 'T is true , a peice of Discontent has put Them in that posture of Defence : But by Your Majestie I swear , , they brew no Plot But what becomes a Subjects Modesty . If Mischeife their intention were : what Charms Could dead their hands , & damp their glitt'ring Arms ? 56. If strong-embattel'd injur'd Patience be A Signe of Treason , they are Traytors all . But sure this loyall kinde of Treacherie Doth more for Thanks and Praise , than Anger , call . O never be it said , that you alone Could , in Arm'd Mecknesse , read Rebellion . 57. By me their homage they present to you , Beseeching that with it you would embrace Their humble Suit ; and to their long night show Their onely Day which riseth from your race : That you would deign to goe and see how they Their panting Soules before your Feet would lay . 58. Here breaking off in a deceitfull Sigh , With cunning Tears she all her face bedew'd . Toss'd too and fro in ambiguitie Ten thousand severall thoughts poor Psyche chew'd . Weeping at length , O that those Tears of thine She cri'd , were as sinceer and true as mine ! 59. If those my Subjects now would Suiters be , What mean proud Arms , and warlike Preparation ? Petitions should from the bended knee , Not from the Bow be shot : This sullen fashion Stout Rogues brought up , who begging with one Hand , A stone bear in the other to command . 60. In front why is that burly Stranger set As Generall against your Soveraign ? One , whose heav'n-daring Looks bespeak Him fit Not to Petition , but to disdain . If I were longer to be trusted , why Chose you His Banner for Security ? 61. Yet that the Progresse of your Treason may Want all Pretence , as its Beginning did : I 'le condescend to hear what you can say , Provided you your selves in quiet spread Before my Window . I must parley here : You know how you have us'd my Messenger . 62. Love stung by that last Word , and with fresh tears Dissembling their true cause , took humble leave . The News to her Confederates she bears , Who it with doubtfull Countenance receive , And boulting every Circumstance , conclude That still the same Device must be persu'd . 63. Agenor straight resolv'd himselfe to shew Inall his Pomp , and more than was his own ; 〈◊〉 〈◊〉 might those brave Temptations view Which swell'd so high onely to throw her down . But none of all the Passions knew from whence He beckned in his strange Magnificence . 64. The pompous Furniture in a full stream Follow'd his Nod with like Facility As in a dreaming Brain light Figures swim Into a sudden Masque of Majesty . Which Train He towards Psyche's Castle drew , And there prepared for the Interview . 65. At length six golden Trumpets did proclaim Their Masters Highnesse was at hand to treat . To her balconey startled Psyche came , And soon perceiv'd the sound was not so great As the strange sight : She never though a Queen , Such prodigality of State had seen . 66. In open Tent appear'd , whose Covering was Sumptuously rugged with Embroydery Of Perls and Jewels ; in which orient Glasse The Sun , who needs would peepe , had lost his Eye , But yet ten thousand He receiv'd for one , For every Perl did beat him back a Sun. 67. A fearfull Texture of strange Tapestrie Pav'd the rich Floor with an historick Pride ; Where slaughter'd Lyons , Boars , and Bears did lie , Confessing by whose 〈◊〉 Hand they di'd . For every one had great Agenors dart Deep sticking in his head , or in his heart . 68. The wall hung thick with War : the noblest Stories Whose valiant Actors e're did honour Bays , Were glistering there , not in unworthy Glories : For all that Gold and Gems could do to raise Them to their life again , was freely tried , And Art as liberally her wealth supplied . 69. Th' obedient Sun rein'd in his posting Houres By Heav'ns steep side , at Joshua's Command , Where to attend and to admire his Powers , This glorious Witnesse with fix'd Eye did stand . The Moon keep'd in her Horns , and dared not Push out the Night , till he the Day had got . 70. Close by , five prostrate Kings the ground did gnaw , Feeling upon their Necks his Captains Feet : And in a stately-miserable Row Were six and twenty other Princes set , Whose Crowns before his Helmet broken lay , Whose lopped Scepters to his sword gave way . 71. There boistrous Sampson with his Asse's Jaw ( A wretched Weapon , could his sinews not Amend his weak Toole by its potent Blow , ) A thousand Enemies devoureth : But With statlier Might his brawnie shoulders here Did Gaza's Gates up Hebron Mountain wear . 72. But yet his last Exploit crownd all the rest , When to the Princes fatall Sport he shew'd , Turning their Banquet to their funerall Feast , Where with their Wine all their own Blood he brew'd , As at the Pillars He did stand and pull , The Hangings were with their own Ruines full . 73. Next him , a young and ruddy Champion flings Into Goliahs Brow a shamefull Death , There Isbibenob dread and terror brings Upon the Sceen , shaking with monstrous Wrath His barbarous Spear , till Abishai's brave Sword Hew'd down this Mount , whose fall made Gath afeard 74. There Sibbechai on Saph's enormous Pride Due vengance takes . There mighty Elbanan Drowns stroming Lahmi in his own Bloods 〈◊〉 . There the undaunted Blade of Jonathan Prunes the six-finger'd Gyant , and requites The bold defiance He on Israel spits . 75. An Army to himself , Adino there Musters his Powers against eight hundred Foes : Glad this brave Harvest He alone may shear , About 〈◊〉 daring Work the Champion goes , Nor stops his Conquest untill He has mown This totall field of matchless Honor down . 76. There Dodo's Son ; there Shammah keep their ground Nor yeild one inch to all Philistia's Host : Shame spurr'd the Armies on ; but still they found They ventur'd onely to their fatall cost : For obstinate Victorie attended heer On Shammah's sword , on Eleazr's there . 77. Benajab from th' Egyptian Heroe heer Tears both his Speare and Life : There He divides Destruction 'twixt a Lyon-faced Pair Of Moabites : His Fauchion heer he guides Into a reall Lyons Heart , whose Cave In which He found him , soone He made his Grave . 78. To Bethleem there the danger-scorning Three Through the Philistian Guards slash ope their way , Fir'd with a stronger thirst of Victory , Than was their Kings of Water : And their Prey They fail not to obtaine , though through a flood Going and comming , they must wade of blood . 79. The other Work did onely speak what He Himselfe was pleas'd about himselfe to Lie. How many gasping Gyants might you see Yeilding Agenor strange-form'd Victory ! How many Palms and Bays about Him throw Themselves , ambitious of his Hand and Brow ! 80. Above , his Scutcheon hangs , In Azure field A Lyon Or , with Lightning in his Paw , The Crest was Fame , with Cheeks & 〈◊〉 swel'd , And wings display'd : His Throne was built below Of Perle , whose Lustre yet was conqaered By those six steps which up to it did lead . 81. The first was * Plutus , of substantiall Price ; The next † Eugenia , in fancy high : * Callos the third , the ravisher of Eyes ; The fourth † Andria full of Majesty ; The fift * Pedia , fairer than the rest ; † Ensebia the sixt , of all the best . 82. There sate ' the Gallant . One whole Diamond made His radiant Helmet , and in wanton pride A knot of gorgeous Plumes about it playd , Scorning all Winds that kiss'd them : Still afide They wav'd their Heads when any Blast came neer And coyly seem'd to aske , what make you heer ? 83. A Mantle of Estate flow'd round about Down from his wide-spred shoulders to his feet , And cloth'd Him with all splendors that are brought From Easterne shores the Westerne Perles to meet , And by , a rich Conspiracy of Beams Epitomize the Worlds estate of Gems . 84. His sword look'd Lightning through its chrystall sheath , Whose round Hiltits Victorious blade did crown : But yet his Scepter did more terrout breath , Such Majestie about it he had thrown . The Ball in 's hand was swell'd to that Degree , As if it meant indeed the World to be . 85. At his right Hand stood Scorn : turn'd was her Head Over her shoulder : with contemptuous Eye Through a thick frowne her fullen mind she spred , And seeing , scorn'd to see , the Company . Nor did she mend , or mollifie her Brow , But when Agenor's growing rough she saw . 86. At his left hand stood gaudie Philautie , But dwelt more on a Chrystall Glass she held Eternally neer her admiring Eye ; In which her foolish self she read , and smil'd On her faire lession , though the brittle Glass Admonish'd her how vain her Beautie was . 87. Before him , on a golden Pillar , at Whose foot a Laurell and a Palme did grow , Upon the back of triumph glory sate ; Whose dazeling Robes did with more lustre flow Than breaks from Phebu's furniture when He Through Cancer rides in all June's gallantry . 88. About Him round his whole Retinue was Dispos'd in royall equipage : His owne Attendants had the credite of the place Which glittered neerest his illustrious Throne : Then stood the Passions , all admiring how This Sceen of Wonders could so quickly grow . 89. Crafty Agenor having paus'd a while To give respect to his own State , and let Psyche both bite and swallow down the Guile About which He so fair a Bait had put : By soft and proud degrees vouchsaf'd to stirre , And being risen , thus accosted Her. 90. Did Pitties generous and Soveraign Law All points of Ceremony not forbid , Agenor must not have descended now To stand at Psyche's Gate : But I am led Below my selfe by Virtue , that my Might May help these wronged Passions to their right . 91. 'T is Fortunes pleasure that casts me upon These mercifull Designs , and I 'm content ; The Honor's Gain enough : this Pay alone My Pains expect : Indeed the common Rent By which my most renowned Self I keepe , Are the Revenues I from Glory reap . 92. And for these sillie Creatures sake , who thought I had been but some single Errant Knight , I let this glimpse of what I am break out , To teach their Error my authentick Might Needs no supplies from them : This Part of my Ne'r-conquer'd Train dares Heav'n and Earth defie . 93. I was resolved by this Swords dread Flame To sacrifice you to my Wrath : But now You are a Female thing , I hold it shame To make my Conquests honor stoop so low : I 'm loth the World should say Agenor drew His Sword , and like a Man a Woman slew . 94. In Womans blood my Weapon never yet Blush'd for its base Exploit : nor will it now Begin its shame , and a vile Victory get , Unlesse enforc'd by Fortune , Fate , and You. But I forget my selfe through Courtesie : Pretious are Princes Words , and few should be . 95. Love knew her Cue ; and , stepping gently forth , Great Queen , said she , I chosen am to be My suppliant Sisters Mouth : And may this Earth Ope hers to close up mine , if Falsitie Break from my lipps , or any Fraud conceal What They , and Truth , and Justice , bid me tell . 96. What Heav'n has made Us , 't is our Blisse to be , And that 's your Subjects : Though cross Error now A confident Blot throws on our Loyalty , The lest of treacherous Thoughts We disavow : Alas what would the Members gain if they Combine their Wit and Strength their Head to slay . 97. Yet your wise Majesty full well doth know That , as your Self a Free Prince are , so We Are Free-born Subjects : Nature does allow In our sweet Common-weal no Tyranny : She knew this mutuall Freedome best would bless Both Prince and People with joint Happiness . 98. But what broad Innovations rush'd of late Into our State , justling out Liberty , O that wee could not feel ! Had it been 〈◊〉 Which thrust on Us this boistrous Misery , We had been silent : But wee know what Hand Hath stoll n our Freedome , and by whose Command . 99. Nor I , nor any of my Sisters were Suffer'd our Selves in quiet to possesse : We could not Love , nor Hate , nor Hope , nor Fear , We could not Sorrow know , nor Joyfulnesse , Nor any thing that pleas'd not Them who had A Prey of all our Priviledges made . 100. Surely wee had a legall Title to What ours by reverend Natures bounty was . Yet snatch'd from thence , wee must be press'd to goe And serve abroad we knew not where , alas , Nor e'r shall know ; for how should wee comprise Mysterious things , and Matters of the Skies ? 101. Nor is this sad Case onely ours , who are Inlanders here : Your Subjects too abroad Who at your Cinque-ports with perpetuall care In gathering your royall Customes stood , Are loaded with like Grievances : and they Pray'd Us , with our Complaints , theirs to display . 102. They have not leave , ( poor leave ! ) to Hear , or See , Or Smell , or Taste , or Feele , what is their own ; But chain'd up in unnaturall Slavery , Of their starv d Lives and Selves are weary grown . Yet this Griefe more than all , their hearts doth break , That their Religion too lies at the Stake . 103. They must a new Devotion learn , and be Tortur'd with Watchings , Prayers , and Prostrations , With Ceremonies of pale Piety , With Fastings , and severe Mortifications : And if this Superstition they refuse , Some Mulct on the poor Confessors ensues . 104. And by what Law must either They , or We Under this Arbitrary Power lie ? Where is the Free-born Subjects Liberty , Who have no power at all , unlesse to Die ? And surely Death a greater Blessing were , Than such a Life as We doe groan in here . 105. Mistake not gracious Soveraign , what I speak : As if I charg'd the guilt of these our Woes Upon your Soule : My heart-strings first should crack With their own Torments loud , e'r I would loose My Tongue in such a slaunder : you alas , May with your Subjects for a Sufferer passe . 106. A Sufferer in that which nearest lies And dearest unto every Princes Heart : Your royall Honor in our Miseries Is rack'd and tortur'd and torn part from part . Ask not by Whom ; but recollect who were They whose bold Charms in Court did domineer . 107. Logos that wiley Fox Was never well But when on you and Us , he made a prey . Some hansome Tale or other He would tell Whereby to your Mistake He might betray Your unheard Subjects : From your Highness thus He stole your Eare , onr Liberty from Us. 108. His Majors , Minors , Maxims , Demonstrations , With most profound Deceit He gravely drest ; And by these sage and reverend Conjurations Pour'd Cruelty into your Gentle Breast ; And made you count his Plots good sober Reason , Which in the Passions must have gone for Treason . 109. Hence issued those Commands , which day by day Illegall Burdens on our Backs did heap , And to this sad Necessity betray Our loth Soules , that they could no longer sleep In patient Silence . Though all Warrants came From his fell Hand , they wore your gentle Name . 110. Some woefull Comfort it had been if We Had to one single Tyranny been damn'd : But We at Home , in forrein slavery Were held ; A Grievance we would not have nam'd , In reverence to your Credit , could the thing Have easie grown by our long suffering . 111. What is that Charis unto Us , that she In our Free State such arrogant sway must bear ? Or what made you so weak a Prince , that We Must be Commanded by a Forreiner ? We grant She 's brave and Princely : Yet wee know We owe Allegiance to no Queen but You. 112. She came from Heav'n , if wee her Word may take : But what woo'd Her from such a place as that , To dwell in this ignoble World , and make Her high Selfe stoop unto she knew not what ? I would be loth to wrong Her ; Yet I fear There 's something in 't , why Heav'n gatrid of Her 113. And being here , what-was the Trade she drove But how to barbarize your gentle Breast With strange Austerity ; and to remove Us from your love with which We once were blest ? Your smiles she all monopoliz'd , and left Us quit of all things , but your Hate bereft , 114. If this Devotion be , and heav'nly Zeal , What is Unnaturalnesse ? Alas that We None but destructive Piety must feel , And by Religion consumed be ! Alas that Heav'n and Godliness must thus Be forc'd to suffer injury with Us ! 115. Nor is proud Phylax one who with less Art Hath conzen'd you into this Tyrannie : Soft are his Wings , but cruell is his Heart , Sweets in his Looks , Gall in his Thoughts doth lie : Fair does He speak you , but the bait is cheap : His streams run smoothest , where the chanell's deep . 116. Were you a Youngling , and devoid of Friends Whose riper Arms might help your tender Hand To sway the Scepter : then , what he pretends With tolerable Sense perhaps might stand : But must your Nonage still goe on , and He For evermore the Lord Protector be ? 117. Now by your honour , mighty queen , 't is time For you no more to think your self a Childe : Know your own power , and loose it not in Him Who has your credulous Love too long beguil'd . 'T is no discredite for a Prince to throw Away an Error , and with it a Foe . 118. Your Confidence in Him which flames so high , Was kindled by his service in the Grove : Yet what if that were but a Mysterie Of deep deceir , and no exploit of Love ? If Phylax and not Aphrodisius were In all that Sceen of Charms the Conjurer ? 119. Who but the noble Aphrodisius there Bravely forgetfull of his own life , from Immediate Death wide-gaping in the Boar Your helpless soul did reskew ? And from whom Did Phylax 〈◊〉 you , but from his Imbrace Who your deliverer and your Lover was ? 120. And then enrag'd With shameless spight , to see You to another your protection owe , Upon the courteous strasngers Piety The powers of magick Malice He did throw : How much more Monster was you Phylax there , Who made the goodly Knight so foule appeare ? 121. Yet well it were , if he would onely trie His Charms on Aphrodisius , and for bear To exercise on Us his Witcherie : But We , alas , so Metamorphoz'd are With that Rough-cast of shapes He on Us cleaves , That you in your owne Subjects He deceives . 122. We seem like Fiends ( for Rebells sure are so ) And monstrous things in your abused Eye : Although ev'n Phylax in his Heart doth know Our Lives are not so deare as Loyaltie To honest-meaning Us : And whose was this Desperate Enchantment if it were not his ? 123. 'T is true , He talks of Love and needs will be The Paranymphus of the heav'nly spouse : But surely I should ken as well as He All Mysteries of Love : The whole world knows That my Creation onely aims at this : And is my naturall Art less mine than His ? 124. That the Etheriall Prince makes love to you As to the dearest she that treads his Earth , I easily grant , because so well I know Your Majesties incomparable Worth. But Heav'n forbid that I should Him esteeme So strange a Spouse as Phylax maketh Him. 125. Sure He is King of sweetnesse and Delight , And with more zeal abhorrs all Tyrannie , Than Phylax loves it : Sure his gentle Might Strives for a correspondent Victorie : Not all the world shall make Me think that He Will ever wooe his Spuose by Crueltie . 126. Lents , Embers , Vigils , Groans , Humi-cubations , Tears , Pensiveness , disconsolate Privacie , Severest Arts of all Mortifications Are not conditions required by An earthlie Suiter ; and can Heavn'ly He Imbitter thus his deare Suits Suavitie ? 127. Can He expect his tender spouse should prove Her Loyaltie pants with intire affection , By nothing but self-hatred ? can his Love Finde no Security but your Destruction ? Pardon my fear , great Queen , you love not Him Whom such a spightfull Lover you can deeme . 128. But farr be all such Omens hence : Had I Or Nature any Glass which could present Your totall self to your considering Eye ; The gallant sight would make your heart repent This dangerous Heresie , that Heav'ns gentle King Would use so harshly such a lovely thing . 129. What is there of Delight , of Love , of Joy , Of Grace , of Beautie in this World below Or that above , which did escape a way From the Creator's fingers , when on you Himself he wrote , and bade your Bosome be The Vniverse's rich Epitomie ? 130. But Phylax brews this cruell-flattering Plot , Because it is his Rack and Hell to see That Fate or Fortune Psyche should allot To any Spouse but Him : This makes Him be So subtly active in his secret Art How he may you and your great Suiter part . 131. O then , first for your own illustrious sake , And next , for Us wrapp'd up in you , beware Of his Designs in time : Just courage 〈◊〉 In what deserves your speediest stoutest Care. Nor you nor We can be secure winle He Both from your Court and Favour 〈◊〉 be . 132. Nor can your Palace be a dwelling Place For safety so long as Logos , or Charis , thus revell in your Princely Grace : One Edict may 〈◊〉 them all , and farr From this their 〈◊〉 of 〈◊〉 Treachery Pack them to that foule place where Trayters lie . 133. So shall your royall self securely dwell , And your 〈◊〉 undeceived Hand Sway its own Scepter : So shall We dispell By prest obedience unto your Command That caus lesse Error , which upon our Head The foule Blot or Rebellion hath spred . 134. So shall our reskew'd Liberries appear In their own Looks : So We by Love shall doe More of your Will than disingenuous Fear And lawlesse 〈◊〉 e'r hal'd Us to . So you no more shall mark'd and dreaded be For Rigor , but reign Queen of Clemencie . 135. So shall your sweetned Countenance proclaim That you Lov 's dear Adventure doe profess : So shall you court with your Eys answering Flame Your Spouse's beams : So shall His Tendernesse A soft capacity find in your Heart Of his destroying , yet enlivening Dart. 136. Here bowing low , Love sealed up her Lip With a Kisse on the ground . But , all together A thousand Doubts did rosse poore Psyche up From one side of her thoughts unto another . Three times she op'd her mouth ; but jealous Feares Would suffer Her to speak by nought but Teares . 137. Which when Arenor 〈◊〉 : he with his Eye Gave 〈◊〉 Commission to speak . She , marching forth with port and majesty , Loves 〈◊〉 Deceit did somerhing greater make . And , Well I know , great Queen , said she , that You Much wonder I should come a Treater now . 138. T is true , you sent me with expresse Command To force the head-strong Rebells back againe , And make them feel that your illustrious Hand Is moderatrix of the 〈◊〉 Rein. And I indeed took them for Rehells too ; So much your Error upon me could doe . 139. But when I found their Lovalty as clear As Slander fain'd it blotted : I who was Dispatch'd by You but as the Officer Of Right and Justice , had no power to passe My strict Commission : and what need I prove What was so solidly confirm'd by Love ? 140. I must confesse , when I had mark'd that Store Of honest Bravery , of which poor they Were , with the Senses , robb'd ; I could no more To their provok'd Impatience , Treason lay , Than unto Tellus , if in chinks she ope Her Mouth at Sirius who her flowres burns up . 141. Yet they were generous , and unto Me The choise of all their choisest Wealth did profer That by my hand it might commended be To wait on you : And here their Gift I offer If it and them you scorn , yet must not I Be guilty of such Inhumanity . 142. Forth with she op'd the Scene , whence streamed out . The confluence of that gorgeous Fallacy Which on her heedlesse Selfe before had wrought . Straight , as the sweetly-rolling Tide grew high , The Stream bore Psyche down ; as sudden Light Instead of day , seizeth the Eyes with night . 143. Agenor seeing she was dazeled by The flash of those Varieties , arose , And , while she rubb'd and questioned her Eye , To the Imposture adds this specious Close : Wonder not Madame , but repent that you Your Subjects goodly homage scorn'd till now . 144. I am content the weaknesse of your Sex Be your excuse , if now you can relent To ease the yoak which gaulls your Subjects Necks , And crown their just Demands with your Consent ; That Pitty I unto their Wrongs did lend , To your repented Error I 'le extend 145. The love which to mine own Queen feals my heart Makes it unto all other Ladies kinde : For her dear sake I will to you impart Rich testimonies of my tender Minde : I know she 'l thank me when I come at home , That in my Mercy I have made you room . 146. Behold my Mine of wealth : From hence will I This Peace with pretious Tokens consecrate , And will hereafter owne your Majesty As my Confederate : Though prevailing Fate Makes me a Martiall Prince , I 'd rather win By sweetnesse , than by churlish force , a Queen . 147. Then ope your Gates . Or if my Kindnesse be A Price room an to buy our Acceptation , Tell me but so : I can more easily Force than Intreat : This warlike Preparation Did with more pains win on it self to make This Pause , than it will cost your Fort to take . 148. What help for Psyche now , whom Power drives , And Charms allure to her Destruction ? With heart-misgiving Thoughts a while she strives , And struggles how she may not fear the One , Nor love the other : But away at last Her Resolution , and her selfe she cast . 149. Vain Son of Dust pull down thy foolish Crest , And in this Glasse thy feeble Wormship see : Who will commit unto thy wavering trust Another thing , when by Self-treachery Thou yeildest up thy wretched Heart a Prize To them whose Power in thy Concession lies ? 150. I like the Terms , right noble Sir , she cries , And must for ever in my high esteem Inshrine and reverence these Courtesies Which from your sweet Magnificence doe stream . Then to the Gate she hasts , and , to begin Her thanks , flings it wide ope , and calls them in . 151. Agenor sheath'd his mighty Sword , and bid The Passions all perform what He had done . 〈◊〉 〈◊〉 Order they first entered ; 〈◊〉 with his swelling Train Himselfe drew on , And seem'd to cast a sirly Look aside 〈◊〉 the Castle Gate was not more wide . 152. With Princely slownesse thus march'd in at last . Her royall Seal He Her desires to set To those Conditions which before had past . And in a gilded Scroll were ready writ . She ran it over with a smiling Eye , And straight set seal to her own Miserie . 153. Then unto Thelema the Instrument She gave , with full Commission to shut Her Ports when Charis or when Phylax bent Their courses , or their projects thither . But For Logos , she consented He should still Remain a Pris'ner at the Passions Will. 154. With that : My seal to this Pacification Agenor cries , this Friendly Kisse shall be : Mean while the Passions with joynt Acclamation Salute their Soveraigns Eare , as courtly He Her Lip : And fond she joy'd their Noise to hear Which all her freedome did in pieces tear . 155. By name she bad them welcome all : but on Agenor dwelt her Thanks and Complement . And , sure , said she , what you to day have done Proves you to be of that sublime Descent From which my Spouse was said alone to spring : Who would not swear that you were Peace's King ? 156. Power reigns in both His Hands : the Armory Of Heav'n , where Thundering Ammunition lies In dreadfull Store , is His ; yet gentle He By sweetnesse loves to gain his Victories . And so doe you , who for His sake , to Me The noblest Prince , and dearest are but He. 157. Agenor smil'd : And , Whosoe'r I be , Repli'd , sweet Queen , I have no time to show More than by this blest peace , 〈◊〉 what you see , This 〈◊〉 of my royall Love to You. The World may need Me some where else , and I Must not by loytering here , my help deny . 158. Yet if my Aid you should hereafter want , Send and enquire at any Prince's Court : ( And think not that Agenor now 〈◊〉 vaunt , ) Unto such Inns I make my chiefe resort . Nor fail I of due welcome , for the best And Noblest Place is proud of Me its Guest . 159. His Present was two Cabinets : which when His Pages had set down , He took his leave From her soft lipp ; through which He breathed in What her unwary Heart did not perceive , Slie Spirits of Self-love , and Foolish Pride , And many mystick swelling things beside . 160. With earnest Courtesie she woo'd his Stay , But now his deep Defign was compass'd , He With all his gorgeous Train made haste away , And leaves her more a Pris'ner , than when she Was in her Castle close barr'd up by Fear Of them , who now all play'd the Tyrants there . 161. Each Passion takes her swindge , and does appeal To Thelema when any Doubts arise , Boldly provoking to the Scroll and Seal Which did this publike Freedome authorize . Thus Noise and Tumult every corner fills Of Psyche's court , which all with Revells swells . 162. So when fond Phebus doting on his Son , Resign'd his Reins into his childish Hand , Th' impatient 〈◊〉 cross the road did run , And neither kept the way , nor his Command : But in unbrideled Madness with their wheels Drew on the Worlds Confusion at their heels . 163. The Senses too , first sticklers in the Treason , Their share of its licentious fruit did reap , Perceiving quickly that imprison'd Reason No more his rigid Discipline could keep : And proudly smiling , what tame Fools were wee They cri'd , who did no sooner mutinie ! 164. How strange a Monster doth a Kingdome grow Where Laws and Soveraignty , the life and health Of every heav'n-descended State , must bow Unto 〈◊〉 Wills ! What Common-wealth Can justifie its Name , where Subjects may Command , and Princes dare not but obey ! 165. No Hydra's shape so shapeless is as this , Which throws the World back to its breeding Heap , The hideous Chaos of Preposterousnesse , That tumbles All things in one monstrous Deep , And in despight of the well-form'd Creation , Disjoynts and scatters it quite out of Fashion , 166. Yet wretchlesse Psyche is content to see This monstrous Soloecisme in her own Breast , And thinks her Scepter and her Selfe more free , Than when Obedience did her Subjects cast Low at the Feet of her Commands , where they With reverence and ready Service lay . 167. The silly Rose delighteth thus to be Drest in her fairest Looks and best Attire , When round about a churlish Companie Of Thorns against her Tenderness conspire : Upon that Seige of Pikes She smiles doth cast , Not dreaming They will murder her at last . 168. Psyche's as jolly , as the Passions wilde , And means her Joys with those Delights to feed With which Agenor's Cabinets were fill'd : Proud Expectation prompts Her there to read The Lines of Fate against her selfe ; For she In opening them , broach'd her own Misery . 169. ( With such unfortunate Curiosity The fatall Box rash Epimetheus op'd : The trembling Lid for-warn'd his Hand to be Better advis'd ; yet still the Fondling hop'd For mighty Matters : But the Prize he found , Himselfe , and all the World , in Sorrows drown'd . ) 170. The first was full of Bracelets , Net-works , Tires , Rings , Earings , Tablets , Wimples , Hoods , Veils , Laces , Lawns , Crisping-pins , Chains , Bonnets , golden Wires , Vermilion , Pencills , Smiles , Youth , blooming Faces , Gloves , Sandalls , Girdles , Busks , Suffumigations , Powders , Perls , Coronets High-looks , & New-fashions . 171. Silks , Sattens , Purples , Sables , Ermyns , Gold And Silver by the Loom and Needle taught To wed and dwell with Silk which feels no cold . Besides all that lay in the bottome fraught In ready Coin to pave and make the floor Fit for the Feet of that ambitious Store . 172. The next was nothing but th'inammeld Case Of a large Mirror : Never Chrystall did Smile with such pureness ; Never Ladies Glasse Its Owners face so sweetly flattered : Narcissu's Fountain did with less Delight Unto his fair Destruction Him invite . 173. For He in that , and in self-love being drownd , Agenor from him took his doting Eys : Proud Jezabells he also scatter'd found Amongst her fragments , and made them his prize . Goliahs stareing Bagins too he got , Which He with Pharaoh's all together put . 174. But these being not enough ; from Phacton , From 〈◊〉 , Joab , Nebuchadnezzer , From Philip and his World-devouring Son , From Scylla , Cataline , Cicero , Pompey , Cesar , From Herod , Cleopatra , and Sejanus , From Agrippina , and Domitianus , 175. And many Stoiks : their high Eyes he pull'd ; Whose proudest Chrystall having drained out , He blended it in a fair polish'd Mould ; Which He fill'd up with what from Heav'n he brought , An Extract of those Looks of Lucifer In which against his God he breathed Warre . 176. Then to the North , that glassie Kingdome , where Establish'd Frost and Ice for ever reign , He sped his course , and meeting Boreas there , Pray'd Him this liquid Mixture to restrain . When loe , as Boreas op'd his Mouth , and blew Forth his Command , the Humor solid grew . 177. Thus was the Mirrour made : and did contain The vigor of those selfe-admiring Eyes Agenors witchcraft into it did straign : A dangeroud Juncture of proud Fallacies , Which did so highly please its Authors Eye , That Kissing it , he nam'd it Philautie . 178. Unhappy Psyche ravish'd was to see The Glass her selfe upon her selfe reflect With trebled Majestie . The Sun when He As by Aurora's roseal Fingers deckt , Sees not his repercussed Selfe more fair Upon the Eastern Main , then she did here . 179. New Flames were kindled in her sprightfull Eye , New Roses on her smiling Cheeks were spred , New Graces and new Loves did gently fly Down with her golden Tresses from her Head , New Lilies beautifi'd her dainty Hand , New Goodliness her Person did commend . 180. Her cheated Soul sprang through her Eye , and dwelt So long upon the Glass that it grew New : Such mighty Thoughts , till now , she never felt , As up and down her high-swoll'n Fancie flew ; Which breaking from her Mouth , at length , she cries , How long have I been strange to mine own Eyes ? 181. Am I that Worm , whom Phylax put in minde So oft of Dust and Vileness ! Could this face These Eyes , these Locks , these Hands , this Person finde No better credit ? Surely now the Case Is plain how Aphrodisius came to be So hideous : Phylax makes the like of Me. 182. Foole that I was , to dream it could be true Which proud He daily preach'd to my Disgrace : Who could beleeve that I should never veiw Till now , the Wonders of mine own bright face ! That this ingenuous Glass should tell me more Then Phylax , or then Charis did before ! 183. No marvell now if Heav'ns Apparent Heir Disdains all Beauties that He findes above , And , doing right to her that is most fair , By stooping down to me exalts his Love : I little thought I could so much have shown Why this my Head should fit an heav'nly Crown 184. Pardon me , ô my Eyes that ignorant I With brieney Tears so oft have soiled you ; Had not your Flames by their Divinity Secured been , they had been quench'd e'r now . And pardon Me , sweet Cheeks , I will no more Blubber and scall'd your roses , as before . 185. And you all-lovely Lips no more shall kisse The Dust , which foolish I took for your Mother . The Tribe of Orientall Rubies is Your pretious Kindred : nor must any other Sip the soft Nectar which in you doth live But that dear Kisse my Spouse to me shall give . 186. Nor shall rude Usage rob thee of thy due My gentle Body ; All Hair-cloths fare-well , My liberall Tresses Hair enough can shew : And by this Girdle Heav'n did plainly tell What other Furniture would suit me best When with this Seige of Gems it girt my Waste . 187. And since thy Cabinets Wardrobe Challenges My proudest choise , I wish thy selfe were here Royall Agenor , to behold how these Fair Limbs of mine would quit themselves , and wear In worthy Triumph thy best Jewells , which Shall by my purer beams themselves enrich . 188. This said : Love who stood fawning by her side , Her delicate Service offered to dress Her high-conceited Queen in equall Pride . A purple Mantle , fring'd with Statelinesse , Embroider'd with Ambition , laced round With Vanity she in the Cabinet found : 189. About her this she casts ; then for her neck And wrists , three Bracelets of bright Gems she chose , A sparkling Coronet her head to deck , To trim her feet , a pair of silver shoes , A Crisping-pin to multiplie her hair , Spruce Lawn to make her breast , though clothed , bare . 190. Whil'st she with these and other Rarities Builds up her Pomp : The gaudy Queen delights To see by what rich steps her Beauties rise ; For to the Glasse whose multiplying sleights Flatter'd her Error to so proud a pitch , Her Joyous Folly still her Eyes did reach . 191. Then rising slowly up , as she before Had seen Agenor move from his high throne ; She traversed , but scorn'd to see , the floor , Or any of the Passions who look'd on . Onely she turned her vain-glorious Head Upon the Glasse her walking Selfe to read . 192. Which Lesson pleased Her so well , that she Gat it by heart , and yet must read again , Insatiably coveting to see The Pomp in which her Looks and Clothes did reign : And tickled with her selfe , she wish'd that now Her Spouse would come and visit her below . 193. The cunning Passions seeing her inhance Her looks and gate , did in compliance bowe , Aud at the feet of her new Arrogance Themselves and all their treacherous homage throw : Which , though she liked , yet she scorned too , And taught Acceptance with Disdain to goe . 194. But now her Home was grown too narrow to Contein her Greatness ; She abroad must ride , That other Eys to her may reverence doe Who now could prove her self Heav'ns worthy Bride , And justly might display her beams in this Low world , as in the upper He spreads His. 195. An open Chariot she calls for : and That with due state and speed her wheels might run , Eight of her stoutest Passions does command To bend their Necks , and put the Harnesse on . They soon obey'd , wishing no lesse to be Abroad , and trot about the World , than she . 196. When loe Syneidesis , who all this while Had in a silent Corner watch'd her Queen , Accosts her in an unexpected Stile , And catching fast hold on her Arm , What mean You by this haste ? Here is another Glasse Said she , for you to view before you passe . 197. Behold these Eyes of mine : a Mirror where Dwells no Deceit , nor Charm , nor Flattery : You are true Psyche here , and onely here , In this Reflection of Verity : I never yet abused you ; and why Must that false Glass be trusted , and not I ? 198. With indignation Psyche turn'd her head , And left Scorn for Syneidesis ; but she Who knew not to be daunted , followed Her Eye with faithfull Importunity ; And made her see , in spight of her Disdain , How both It , and her selfe did strive in vain . 199. The Passions wonder'd at her Boldnesse ; But She is a Witch , impatient Psyche cries , And hath the strength of all Enchantments set Thick in the Glasses of her monstrous Eyes , Which have such power on mine , that there 's no gap Where from their conjuring Circles I may scape . 200. Behold how grosse a Lie of Ougliness They throw upon my Face , there to out-face The truth of all those beauteous lines which dress My royall Looks with Prince-becoming Grace . Surely my selfe I would revenge upon . My Selfe , if I indeed were such a One. 201. Was Eye e'r frighted with so foule an Heap Of angry Blisters , as those Starers make O'r all my Skin ! I challenge any Deep Upon whose face the Windes most freedome take , To shew so many Billows , as in Me , O no ; as in this lying Shape you see . 202. Improvident Witch , why could'st thou not as well Have charm'd my Touch , as thou hast done mine Eyes ? Why didst thou leave these Fingers Power to feel And to convict thee of thy Forgeries ? Their Tumors are not yet so sore , but still Thy Witchery they can restrain , and will. 203. Upon her Throat forth-with her Left Hand flew , Having with furious Veng'ance arm'd her Right , With which upon the Maidens Eyes she threw The vehemence of Her entended Spight ; Hoping to break her Classes , that their Crack Might let these Blisters out they seem'd to make . 204. But stout Syneidesis composed was Of Mettall as secure and brave as she ; And though her Eyes did wear the Looks of Glass They borrow'd nothing but its Puritie : Had they been brittle too , they had been broke ; But now they bore and smiled at the Stroke . 205. This fetch 't a secret sigh from Psyche , who Call d for a Veil as thick and black as Night . And this at least ; said she , the Deed shall doe , And bury those bold Monsters from my sight : Then on Syneidesis she cast it , and Ti'd it full fast by an hard-hearted Band. 206. O miserable Priviledge , that Man Should able be to muffle up that Sight Which shews Him to Himselfe , and onely can Through Rocks & Shelves point out his Course aright ! Unhappy strength ! the feeblest Weaknesse is Nothing so weak and faint a thing as this . 207. Proud of this self-destroying Conquest , to Her Chariot Psyche hasts : whose Coursers from Her scornfull Eyes their own inflamed so , That they with correspondent Pride did foam : With bended Necks , and sparkling Looks they ran , Disdaining all the ground they trode upon . 208. Thus swimming over Hills and Dales and Plains , She came unto a simple Ermites Cell : There she pluck'd in her fierce Teemes looser Reins , To see what Worme in that poor hole did dwell : When busie at his Roots and Herbs close by An aged Home-spun Man she did espy . 209. To whom she cries , Alas vain wretched thing , Is this a time for thee to cultivate ? What has thy Winter now to doe with Spring , Who art already bowing to thy Fate ! E'n delve no more for Roots : that labour save , And for thy other foot goe dig the grave . 210. The honest Ermite when he well had view'd Her scornfull Pittie , thus replied : I For your Commiseration would have su'd , Had I esteem'd my labour , Misery : But I can well spare you your Pomp and Ease , Me Poverty and Pains doe better please . 211. A Coach once waited on my Idlenesse , Being my House abroad , when Home I left : But now I travell farre enough on these Old Feet , and fear no Fall : that stately shift Of Borrowing Leggs of Beasts , to Me is grown Needlesse , since Nature fits Me with mine own . 212. These Vanities , and all the rest , which are Attendants on superfluous Wealth , I threw A way , with it : and that in time , for fear It would have serv'd Me so ; for well I knew That Riches were but glorious Vexations , Sins catching Fuell , Plunders Invitations . 213. Then took I Sanctuary in that Cell , Which has more room to spare for Heav'n and God , Than had my spatious Pallace , which did swell With secular burly Things . In this Abode I finde my Haven , where un-disturbed I Far from the Worlds loud Storms , at anchor lie . 214. This spot of Ground , the Scoff of your high Eyes , By pleasant Pains I make restore to Me What carelessenesse had lost , sweet Paradise : No Bait smiles here on a forbidden Tree ; Nor in these Herbs doth any Serpent sneak Them to enyenome , or my Safety check . 215. My serious Labours and my ridgid Fear Fright hence the tender Sons of Luxury , Distempers and Diseases ; Guests which are Fed at the Bord of Superfluity . In health and vigour I can night and day Trade with my Maker , and my Prayers say . 216. He , though no wanton Bathes have softened My carelesse Skin , which tann'd and rough you see ; Though all my weeds be of a rurall Thred , Spun by Neglect , and by Simplicity ; Esteems nor Me , nor my Condition poor , Because I build my Hopes upon his Store . 217. His royall Store , which ( since this World below So narrow was ) fills Heav'ns vast Treasury : And till the Sons of Dust and Ashes grow As high as that , in vain they look to be Enrich'd by it . But there 's a Way by which We Dwarfs to that Sublimity may reach . 218. A strange Way , which does by Desentions Wings Teach Us to soar : These Contrarieties Into the field not onely Nature brings , But Grace with opposite Cures meets Maladies . Pride threw Us down , when we were perched high , Our ladder to get up's Humility . 219. Humility , that Art enobled by His own Profession whom all Heav'ns adore : Himselfe He Lowest made , who was most High , And of the Richest King , became most Poor ; By his Example teaching Us that We Must onely by Rebound exalted be . 220. Psyche with great contention deign'd to hear Him hitherto , but could endure no more . What Pitty'tis , said she , that now thy Beer Hath long stood waiting for thee at thy Door , Thou art no Wiser yet ! this signe doth shew Thy Dotage is past Help ; Poor wretch , adeiu . 221. Then with relaxed Rein admonishing Her smoaking Steeds ; They snatch'd her Coach away With sparkling foaming fervor , copying Her hasty indignation , untill they Drew neer the Citty ; where their pace they bate , Marching in statelier slownesse to the Gate . 222. The People gaz'd upon her as she past And fill'd the Street with Wonder : Every Eye It s foolish homage in her way did cast . And by that Admiration raise more high Her tumid Looks , who had the more to scorn , The more Spectators did her way adorn . 223. For whilst some prais'd the Coach , and some the Steeds , And all her Person who rode Queen of them : With carelesse Looks Contempt about she spreads Both on their Admiration , and on them . She lov'd the Honor , yet lov'd to despise What in her own esteem was her best prize . 224. So when a burly Tempest rolls his Pride About the World though mighty Cedars bow , Though Seas give way unto his greater Tide , Though Mountains lay their proudest heads full low Before his feet , yet still He roars amain , And rusheth on in blustering Disdain . 225. On many Pallaces her Eye she cast , But yet could not vouchsafe to view them long : At last contemning all she saw , she prest With insolent fiercenesse through the gazing Throng , Crying , These Cottages can afford no room For Psyche's Entertainment : I must Home . PSYCHE : OR LOVES MYSTERIE . CANTO VI. The Humiliation . ARGUMENT . HEr heav'nly Friends by soule-subduing Art Recover Psyche from her shamefull Glory : And sure to seal upon her softned Heart Religious Meeknesse , Phylax tells the Story Of her immortall all-producing Spouse ; And then her own originall Vilenesse shows . 1. BUt what is Home unto unhappy Her Whose onely Castle is surrender'd to A Pack of Rebells who resolved were To use the licence of their Conquest so That she should in her own Dominion Have no power left her , but to be undone ? 2. She might have safelier call'd all Tempests in , And to the loudest Windes fet ope her Gate , Or giv'n her Key to Bears and Tigers ; then To those more dangerous Beasts , whose fair-tongu'd hate Does work by this Prerogative , that they By Honey poyson , by Imbraces slay . 3. Flat Enemies are honest harmlesse Things Because they tell Us what We have to fear : But double-hearted Friends , whose Blandishings Tickle our Ears , but sting our bosomes , are Those dangerous Syrens , whose sweet mayden face Is onely mortall Treasons burnish'd Glasse . 4. These are the Pits whose mouths with flowers spred Sweetly invite our Feet unto a Fall : The golden Cups , whose Lips are sugeted To the dissembled Poyson ours to call : The crafty Hooks , which in a dainty Bait To catch the Liquorish Palate lie in wait . 5. These are those flattering Pipes whose wily Tune Enchants the silly Birds into the Net : These are those fragrant Bedds of fair-look'd June With smileing Roses and with Lilies set , Where th' unsuspecting Gardner to surprise By fatall sleight , perdu the Serpent lies . 6. These are those Delilahs whose weeping Eye , Whose sighs , whose Kisses , whose Imbraces be The truer Wit hs , and Ropes , and Web , where-by They binde the stoutest Sampsons on their knee ; Where while they hope to rest , they polled are At once both of their Liberty and Hair. 7. These are the politick Hyena's who Make bloody Thirst in humane Accents speak ; And with such sweet Hypocrisie can wooe The heedlesse Swain compassion to take , That to his Foe his door he openeth , And in fond Pitty letteth in his Death , 8. These are those Judas's , whose Lips can drop The honey of a friendly Salutation , And with a Kisse seal the soft bargain up ; Though in their Hearts a trayterous Conjuration Lies rankilin , and they study how they may In Looks and Words of Love , their God betray . 9. And surely Psyche by this Treason had Been cheated of her life and selfe , if He Who in his Judas tryall of it made , Had lent no Pitty to her Misery ; Had Jesu's tender Goodnesse not out-rid His faithless Spouse who now from Him was fled . 10. Charis and Phylax He a while with-drew , That being left unto her selfe , she might Of her own Weaknesse take convincing view When she occasion had , and cause to fight . But now He sends them back to help Her down From the high Ruine where He saw her thrown . 11. Make haste , said He ; my Love , and Her Distresse Call for your speed 〈◊〉 To you full power I give To ease Her of that wretched Mightiness Before it split her Heart ; to undeceive Her cheated Soule , and shrink it till it be Little enougn to fit my Heav'n and Me. 12. They having thrice ador'd his Foot-stool , flew Upon the wings of Thought through every Sphear : No Lightning ever made more haste to view The East and West at once , than this swift Pair Of earnest Messengers ; or with more Light Did all Spectators startled Eyes afright . 13. For when the Passrons saw them darting neer , Immediate Terror upon them did seize : Down fell their changed Looks and Necks ; though Fear Was left at home , she present seem'd in these , The suddennesle made Psyche too afraid And both her Courage and her Chariot stay'd . 14. But though the first Assault of Lightning be Pointed with Dread and Awe ; the second does Break forth with more abated Majesty And ( in our Eyes at least , ) some Brightnesse loose . Custome , though young and breeding , yet can make The dint and edge of any strangness slake . 15. Both Psyche and her Steeds did soon recover Some sense and spirits of their boiling Pride , When the first glimpse of those new Beams was over ; But chiefly she swell'd to so high a Tide Of Confidence , as to presume Her Streams Would now repulse the Torrent of their Beams . 16. To both her reverend Friends she doth dispense Her frowns , and lowring-loathing Looks , and by That silent Language of Impatience Her changed Minde and sullen Thoughts descrie . But when she saw them full resolv'd , she cries , I thought you would have understood mine Eyes . 17. Loe here my Tongue interprets them : You are As much mistaken now in Psyche , as She heretofore in You ; I must and dare Tell you your own : Your treacherous Counsell has Too long bewitch'd my tender credulous Heart : Henceforth you may for evermore depart . 18. The saucy Coursers with ears prick'd up high Caught that proud Answer as from her it flew , And neighing in tumultuous jollity , With aggravation of Defiance threw It in the faces of the heav'nly Pair ; And then they kick'd , and flung , and snuff'd the Air. 19. But Phylax standing in Her Coache's way , Lift up his Hand and Wing and kep't her back , Crying much louder than her Steeds could neigh : Yet e'r you goe vouchsafe to hear me speak ; Though I your Enemie be , you need not fear Now you have learned that , my Words to hear . 20. This netled Thelema , who Postillion was , And had inflam'd the Coursers all the way ; She bent her scornfull Brow , and cri'd , Alas Can Phylax think I will his Rub obey , Who ride where e'r I list , and never meet With Mount , or World , which stops my Horses feet ? 21. With that she check'd her Fierie courser [ and This Anger was , the most outrageous Steed , ] Who with curvets strait answered her Hand , And aim'd to snatch her way o'r Phylax's head . Three times she leap'd , as often falling back , Till with her Bones she heard the Chariot Crack . 22. For Phylax having thither reach'd a Ray Of mystick power , seiz'd on the Axel-tree , Which with a splitting groan at length gave way , And by the voice of its fragility Admonish d all the Coach , that Ruine now Meant to ride there , and Psyche out would throw 23. And true the warning was : for either Wheel , The Barrs , the Pillars , Seat , Side , Back , and Head Shatter'd forth with into confusion , feel How 〈◊〉 the Axels Fatall preface led Them to their Tragedy , which now no more Can own their severall Names as heretofore . 24. 'T is all but one rude Heap : upon whose back Lies Psyche something bruised with the Fall ; But wounded more to see who made that Crack , And rais'd that Pile as for her funerall . She scorns to take Him for an equall Foe , But swells , and puffs , and knows not what to doe . 25. He , in her sullen Eye observing well The troubled Motions of 〈◊〉 smoking Heart , And more than her own Tongue knew how to tell ; Pitti'd the sadnesse of her wilfull Smart : And , for compliance , her own course he took , Speaking not by his Mouth , but by his Look . 26. This is the Dialect of strongest Love , Which , when the fruitlesse Tongue had said her Say , With soule-commanding Power doth plead , and prove That Eloquence doth reign in Eyes ; that they Who to the bottom of the Heart would speak , In Looking Lines must their Orations make . 27. His serious Aspect upon Her was bent Compos'd of angry love , and milde disdain ; Expressive were the Glances which He sent , And every Word that darted forth , was plain : Some Rayes grew hot and stoutly chid , but others With melting Pittie mollifi'd their Brothers . 28. O what a long long Story ran He over In this short ocular Discourse ! how fast Did He her bosome and his own discover , And what of old , and what of late had past , And what was dawning , if she still went on With obstinate confidence to be undone . 29. But she would not this language understand Because the Speaker she before despis'd : She proudly look'd , and coyly wav'd her hand , Telling him by those signes , she was advis'd So well of what she did , that He might goe And somewhere else his scorned Pains bestow . 30. Mean while , as Thelema , and her bruis'd Steed Biteing their own lips , and the ground , did lie ; Charis her sweetest Powers had mustered To force the Damsell from her Miserie . And , See , said she , when it was grown so tall , How suddenly your Pride hath caught a Fall. 31. Yet this is not the Bottome , but a Step Unto that Ruine whither you did ride . O did you know how black and vast a Deep Gapes in your Journeyes End , you would have di'd A thousand other Deaths , much rather than Have posted thus to plunge into that one . 32. Here with her Wand she stroke upon the Earth : Straight Tellus heard the Knock , and op'd her Door ; When loe a Night of Smoke came stinking forth , And then a duskie Day of Fire : the Roar Of that great Crack made surly Thelema start , And summon'd Psyche too , to see her part . 33. For though Dread shook their Soules , They deemed it Scorn to confesse their fear and run away . Their adamantine stomack will not let Their lives be longer pretious : still they stay . Not out of curious Desire to see , But , to out-face the hideous Prodigie . 34. The monstrous Jaws of the wide-gaping Pit With banefull soot were lined thick : Beneath Incensed Sulphure flashing Wrath did spit , From whence a Cloud of heavie Groans did breath Forth sad confession Who below did dwell : These Proofs authentik were to speak it Hell. 35. Plung'd in the gloomie Caverns Centre were A woefull Rout mingled with smoke and Fire ; Abiram , Corah , Dathan fried there , With Peleths venturous Sonn , who did conspire To raise that old Combustion , which now Concluded is in their own Flames below . 36. Their howling Wives and shreiking Children lay Broiling about them , and desir'd in vain One drop of Water after dying They Had burn'd so long in their still-living Pain : Their Tears drop'd thick , but mock'd them by their store , And onely scal'd their Cheeks which flam'd before . 37. As The lema stood doubting at the sight , Behold this last Preferment Charis cri'd , To which Ambition doth fond men invite : Is it not petty that thou didst not ride Thy Journey out ; and am not I thy Foe Who down this fair Hill would not let thee goe ? 38 Thou seest that arrogant Brood of Rebells there Who were too high to stoop to heavenly law : Yet to their wretchlesse Passions lent their Ear , And rather then to God , to them would bow . Moses and Aaron whom they kick'd at there , Nothing but Phylax are and Charis here . 39. Moses and Aaron did usurp too much , And bare their tyrannizing Heads too high . And was not our Inditement onely such , When Love drew up our Charge ! We were not by I grant ; but yet He was , whose Vengance now Feeds on your proud Agenors heart below . 40. Observe that Feind who holds fell Chorah's chain , Himselfe bound in a greater : He knows why He gathers up his Tails ashamed Train And steals it round about his scaley Thigh . Ask but his Looks , and they will tell you plain What spot it is which them with Guilt doth stain . 41. This high-swoln mountain of Deformity Once vie'd with Beauties self , by 's borrow'd Face : But now uncased in his cursed stie , His shape is correspondent to his place . Here you see what without a Lie is His , This your illustrious Agenor is . 42. Hearing this Word , the tumid Feind did split His over-charged mouth , and vomit out A stream of brimstone , belching after it More horrid Cries ; which bellowed about His hollow Home , but finding it too narrow , Into the Air let loose his thundering Sorrow . 43. It shak'd the Earth , as through her sides it broke , And something startled Psyche who stood by , But Thelema disdaind the Terrors stroke , Coufuting it with her all-dareing Eye . She knew her strength authentik was , and still Resolv'd what e'r it cost , to have her Will. 44. Thus when a wilfull Heir to age is come , And in his own Hand feels the golden Rein Of his long-wish'd Revenews ; if by some Well-practis'd spend-thrift he be taught to drein His over-flowing Bags , in vain his Friends Shew him how Poverties Ebb that Tide attends . 45. But trusty Charis well remembring what Her Masters love commanded , plies her part : And , seeing Feares Darts were repuls'd , she shot The shafts of Love into the Virgins heart , Which in a diamond Case from Heaven she brought , With many other pretious Powers fraught . 46. Strong were the Blows , and op'd themselves the way Unto the bottome of their Mark , but sweet Withall and silent . Thus the noble Ray Shot from the Suns Eye , doth no sooner beat Upon the chrystall Ball , but with soft force Quite through & through it takes its harmless course . 47. On Thelema's soul the gallant Arrows wrought With blessed wounds of heav'n-begotten Joy : Yet she with such perverse resistanee fought , That had but Charis known how to be coy , She would have spar'd her pains , and left the Maid By her own stubborn Victory betray'd . 48. But she as obstinate was in Patience , And many a deare time shot and shot againe : Untill at length the strokes begat some sense Of a 〈◊〉 and convincing pain ; With which pierc'd thorough , now I must , I see Cri'd Thelema , by this Sweetness conquer'd be . 49. I know I need not yeild , except I will ; But this soul-plying Violence , which so Severely sweet through all my wounds doth thrill , Enforceth Me to force my self to goe With that she louted low , and on her knee Begg d pardon for her Pertinacitie . 50. O noble Vertue of immortall Grace ! How uncontrolled is its dainty Art , Which can a Bosome of it self uncase , And teaeh the Heart how to subdue the Heart . Which gains unbloody Bays and Triumphs thus , In delicately conquering Us by Us ! 51. So when into the Swains unwary Foot The venemous earnest of a swelling Death Is from the treacherous Tarantula shot , Musicks sweet Accents wisely temperd , breath A mystike Antidote , which by delight Deceives the poyson , and charms out its Might . 52. But Psyche seeing Thelema relent , Knew her own Stomacks power would swell in vain , And judg'd it policy now to recant , And her old potent Friends anew to gain . Her useless Arrogance away she threw , And after it three deep drawn sighs she blew . 53. That thus ejected ; Shame and Modesty , Of their ingenuous Home took fresh possession , And in 〈◊〉 purple Cheek and gloomy E e Displai'd a 〈◊〉 of penitent Confession : Then , as her Pride had 〈◊〉 her up before Above her self , these cast her on the floor . 54. 'T was easier now for her to weep than speak ; Yet striking stifly on her guilty breast , Unto her stiffling griefe a way she broke , And helpt this Lamentation out at last : O turne from shamefull Psyche your pure Eye ; Leave Me alone to perish where I lie . 55. Or let your Justice plunge Me downe into That mouth of Torment which gapes for Me there ; That I may to my lov'd Agenor goe , Whose Lies before your Truths I did preferr . Sure Corah and his damned Company Take not up all the roome ; ther 's some for Me. 56. 'T was more than Death to Me to view the face Of my too-late-beleev'd Synedesis , Though she presented in her trustie Glass The faithfull Copy of my Hideousness . But in your Lustres dint what shall I doe ! No veil has night enough to smother you . 57. O! that intollerable Puritie Of your celestiall Looks I cannot bear : Pride has so tainted my unhappy Eye That all unspotted Spectacles I fear ; For they my Torments are , and burne Me so , That to a cooler Hell I faine would goe . 58. This woefull Out-crie grated Charis Heart , Wont not to bruise but heale the broken Reed : She knew what Lenitives would tame that Smart , Yet gave no more than for the present Need , Leaving the perfect Cure awhile : For She Knew well how wholsome longer Grief would be . 59. Mean time the rampant Passions were stray'd , 〈◊〉 in wild Madness roved all about : When Thelema before by them betray'd , Reveng'd that Treachery , and by a stout Command , unto their Duties call'd them back . The whole Field at the awfull Voyce did quake . 60. They started all , and strait of one another Did mutuall Counsell ask with doubting Eye : But after that first Call , out brake its Brother , And thundred with imperious Majesty : When looking back , they spi'd their Mistress's Hand Lifted up high , which spake a third Command . 61. They knew these Summons did in earnest call , And alwayes had disdaind to be deny'd : This forced their unwilling Crests to fall And into slavish Trembling turn'd their Pride When angry Thelema snatch'd up the Reins , And thenceforth of their Harness made their Chains . 62. So when the Master shakes his dreadfull Rod High in the view of his extravagant Boies , Who trouanting were , and rambling all abroad ; Their loth Adieu they bid unto their Toies , And trembling into Schoole , expect when they The price of their Extravagance should pay . 63. But then she stoutly lash'd her shivering Teem Unto the Lip of that dread mouth of Hell , Where their late Generall she shewed them Tearing his Fiendship He could not conceal . Which Sight , them & all treacherous Itchings parted And through their Soules immortall Terror darted . 64. This Act perform'd : they all remove the Stage To Psyche's house ; in which their Passage she Beheld the lately-scorned Ermitage With reverent blushing : But when pious He Who reign'd King of Himselfe and It , espied This blessed Change , He sate him down and cried . 65. He cri'd for Joy , and answer'd Psyche's tears , Which multiply'd with every Step she took : Himselfe had been acquainted many Years With noble Charis ; and in 's heav'nly Look He read who Phylax was , for such a Friend Did from his Birth till now on Him attend . 66. What they had done , his Wisdome well could guesse , When he the surly Queen dejected saw : Her frowns , her 〈◊〉 , her coach , her stateliness Were vanish'd all , and she so Humble now That by Agenor's and Heav'ns help she seems In one day to have reached both Extreems . 67. Full many a Blessing did the Good Man pour On Charis and on Phylax as they went : But to his loving Lord He pants out more , Who them down to that great Exploit had sent : Good Wishes after Psyche He did throw , Following Her steps as farr 's his Eye could goe . 68. Heroick Charity , how soon dost thou Subdue all Wrongs Contempt can shoot at thee : And freely blesse the Day which doth bestow Happy Successe on thy proud Enemy ! Right noble is thy Valour , which alone Can make thy Foes good Fortune be thine own , 69. But they now to their Journey 's period come , Psyche with her stiffe Sighs blew ope the Gate ; And with a sad Eye viewing her fair Home , Thought every Wall did chide for what of late She trespass'd there ; and that at every Groan The Echo cri'd , she had her self undone . 70. Up to her Chamber she as loth did goe As Thiefe unto the Cell where He has hid His wicked Goods : Yet they would have it so Who from Self-theft had Her delivered . But two deep Groans , as up the Stayrs they went Summon'd their Eys to search whence they were sent . 71. Close in the Stayr-case a slie Trap-doore was Which kept its counsell with Bar , Lock , and Seal ; Where as they stood considering the place , Two other Groans did to their Aid appeal : When Thelema convinc'd by Shame and Fear , Broke ope the Door to shew them who were there . 72. Deep was the Dungeon , and as dark as Night When neither Moon nor Star befriend the Skie : But Charis looking in , an high-noon Light Through all that Blacknesse streamed from her Eye . When loe , Syneidesis , and Logos tied Fast in the bottom of the Mire they spied . 73. Down Phylax flies , and hovering over them ( For no Dirt may defloure his Virgin Wings , ) Unties their Cords ; and by their Mantles Hem Up to the Dungeons Mouth , them gently brings . Full thick about them stuck the mire and clay ; Yet Psyche thought her selfe more foule then they 74. And falling on them with a Showre of Tears , These soon , said she , may wash your Spots away ; But my deep-grain'd Pollution out-dares The power of Oceans : You besmeared lay Onely in others Stains , but hideous I With mine own Blots all over blurred lie . 75. O add no stings unto my Anguish by Denying Pardon of my mad offence : Saw you but halfe the Flames in which I frie , The sight would thaw your breasts , and kindle sense Of my sufficient Woe . But Charis here Stepp'd in , and bad her those Complaints deferre . 76. Then She conducts her to her Chamber ; where No sooner entred , They the Mirrour spie : Which strait grew pale , and quak'd for guilty fear At the bright Dawn of genuine Purity . So Phantoms and Night-fires away doe sneak , When from the East the gallant Day doth break . 77. Phylax unto the Sight drew Psyche nie , But she quak'd more then that , and started back : When loe , said He , this Glasse , though fram'd to lie , Now of it selfe shall true confession make ; Urge it but with the Touch of any Gem Whose Place is meanest in thy Girdles Hem. 78. O noble Power of Heav'nly Gifts ! The Glasse Remembred quickly its originall Eyes , And weep'd to see how all its Beauty was Disolv'd by one short Touch : its Fallacies Flowd down apace , till all the floor did swim With a prodigious Lake of loathsome slime . 79. A slime which smelt so rank of Death , that had Not Charis stepp'd twixt Psyche and the Harm , 'T had choak'd her heart : but that Assistance made Her spirits cheer , and kept her Courage warm . Secured thus , Take one more drop , she cri'd , And spitting on the slime ; she turn'd aside ; 80. Aside unto the other Cabinet , And look , dear Freinds , said she , for much I fear Some foule Enchantment here doth hatch its Plot , And that these Treasures in false shapes appear , They are Agenors Gifts : how can his Pelf Be made of truer Beauties then himself ! 81. You know your Touch-stone , Phylax cries , but lay Your Girdle on it , and it will confesse ; That Item she no sooner did obey , But strait her Touch was answer'd with an Hisse : The Chains and 〈◊〉 started up , and now No Nest of Jewells , but of snakes , did show . 82. In the spruce Net-works woven was a Frie Of younger Serpents which lay hamper'd there , And sham'd and vex'd by this discovery Whetted their peevish Teeth , and tri'd to teare Open their Knots ; but when they felt the Bite Dig their own backs , they angry Poison spit . 83. The Tires and Hoods shrunk into Horns : the Rings Dilated into fetters ; every Lace Like scorched Thonges , or some such shrivel'd Things , Acknowledg'd through what flame it us'd to passe . The gaudy Bonnets , and the dainty Veils Were nothing now but brasse or iron scales . 84. The Crisping-Pinns return'd to Forks and Hooks , And Tongs , and Prongs ; the Lawns to Dragons Wings : The golden Wires abjur'd their glorious looks , And now were red hot Nailes , or Darts , or stings : The Busks were Gags ; the Gloues were fiery Claws , The Tablets , Boiles ; the Sandales , Tigres Paws . 85. The Perls were Coals ; the Coronets , Wreaths of fire ; The brisk Vermilion was Blood or Ink ; The Pencills , Rods of ever-burning Wire ; The Powders , Brimstone ; the Perfumes , a stink ; The Smiles were Frowns , the youth , and blooming cheeks Were hideous Wrinckles , and stern Vultures beaks . 86. The High-looks , were Dispairs & shames ; the Fashions Were severall Inventions of spight , And never-dying Tortures Variations ; The Silks and Sattens , skins of Asps ; the bright Purple , a Lions or a Panthers Hide In innocent Blood of slaughter'd Infants di'd . 87. The Ermins and the Sables , were the skins Which monstrous Cerberus casteth thrice a yeare : The rich embroideries were Rows of Pinns Pointed with steely Torment and Dispair ; The silver and the Gold that lay below Were Rust and Cankers , which themselves did gnaw . 88. These severall dreadfull Sights , stroke Psyche through With full as many Feares ; and back she ran . But Phylax stopp'd her , and demanded how She dar'd those gay Things trust which she had on ? They too , are of the same foule Breed , said He ; And will you still with Hell arrayed be ? 89. With that He snatch'd from Her what-ever Pride On her abused Body had obtruded , She with sad indignation having ey'd The hell-bred Robes , cri'd out , O selfe-deluded And justly wretched Soul , that mine own Fist ( And heer she stroke ) could pierce this treacherous breast . 90. A noble Stroke it was ; and broke its way , It s happy Way , quite through unto her heart . Forth-with a cole-black Stream , which swelling lay And belking there , took warning to depart : Out flew the Poyson reaking on the ground , Which splitting , to its Hell its way it found . 91. Deliver'd of its monstrous Guest , the Wound Clos'd gently up , and further Harm shut out . But both her sides so loose and lank she found That for her selfe within her selfe she sought , And stood a while amaz'd , as if the Stroke Had onely some Dreams brittle Wonders broke . 92. Confounded then with pious Shame , unto Her former sober Weeds she turn'd aside : Whose simple honest Looks rebuk'd her so That straight she stagger'd back again , and cri'd , Remembring how she them disdain'd , which now Fairer then all Agenors Pomp did show . 93. At length she came and with a dolefull Voice , Give leave , she said , my genuine Furniture That once again I make my prudent choice , Which henceforth shall for ever more endure . Or , if again I scorn your Poverty , From Hells soule Wardrobe may I clothed be . 94. Come trusty Hair-cloths , you did never yet Foole me out of my selfe by garish Pride : Come honest Rope , thou never yet didst let Ambition blister me , but gird'st my side Close to my heart , and left'st no Room between For puffing strutting Thoughts to harbour in . 95. So ; now I 'm drest indeed : How shamelesly Have I all naked wander'd up and down ! No Nakednesse to that in Heav'ns pure Eye With which Sin clotheth Us : Thus over-grown With Leprosie the Man more naked is , Then when bare Nothing but his Skin was His. 96. Yet can it be that jealous Heav'n , and You , O my provoked Friends , should not be just What priviledge have Rebellious I , that now Vengance should sheath it s dared Lightning ! Must Your Patience from my Crime its copie write , That both may equally be Infinite ! 97. It must , said Charis ; and be sure to pay Thy Spouse due thanks for this Necessity . Yet if henceforth thou needs wilt run astray , Know that his Soul is not so seal'd to thee , But he can finde out some more faithfull Breast Which will his Loves dear Violence not resist . 98. She thus reform'd into her lowly Tire , Charis and Phylax gently her imbrace ; Kissing into her Soul fresh Joyes of Fire , And Printing gratious Looks upon her Face . Then sitting down together , Listen well Said Phylax , unto what I now shall tell . 99. The Story , Psyche , bends its aime at thee ; But I will fetch it from its bottom , that Thou may'st a long and totall Prospect see Of thy Extraction and originall State. That Sight will teach thee that these simple Weeds Are full as fine and gorgeous as needs . 100. Especially when I withall have shown Thee by the boundlesse Powers which flourish in Thy Spouse's Hand and Word , how far thine own Condition flaggs below his Worth ; how mean A Match thou art for Him , who nothing hast In dowry , but vile Vanity , and Dust. 101. All things at first was God , who dwelt alone Within his boundless Selfe : But bounteous He Conceiv'd the form of the Creation That other things by Him might Happie be . A way to ease its Streams his Goodnesse sought , And at the last into a World burst out . 102. This World at first ' was but one single step From simple Nothing ; yet that step was wide : No power but His , or could , or yet can , leap Over from Nothing 's Bank , to Something 's Side : The East and West are one , the Poles doe kisse , If you their Distances compare with this . 103. This Something , Son of Nothing , wallowing lay In the vast Womb of its own Darksome Deep : The foulest Monster never frighted Day With such wilde Shapes as struggled in this Heap : Nor Hydra's Heads so snarl'd at one another , As every Parcell quarrell'd with its Brother . 104. The Deep climb'd up , and tumbled down the Height , And then fell headlong after it again . Lightnesse was busie and forc'd lazie Weight To change his Quarters and above remain . The rude Tempestuous Windes blew all together , And fill'd the World at once with every Weather . 105. Heat , about place , could not with Cold agree , This strove to frieze its Foe , and that to frie. The Centre in the Bottom scorn'd to be , And forced Earth full in Heav'ns face to flie . Winter took heat , and breaking ope its way ; December flung into the heart of May. 106. The Ocean storm'd , and would no Shore allow , But swallow'd up the Sands , and rushing out Whil'st all things else were quarrelling , did throw Her billowie Arms the Universe about , Which in this civill Deluge drown'd had been , Had not the kinde Creators Help come in . 107. Forth flew th' Eternall Dove , and tenderly Over the Floods blinde Tumult hovering , Did secret Seeds of vitall Warmth supply By the sweet Virtue of his Soveraign Wing : Much like the loving Hen , whose brooding Care Doth hatch her Eggs , and them for life prepare . 108. When loe , a Voice ( this was that supream Word Which you , and wee , and all the World adore , ) Broke , from the Fathers Mouth with joint Accord Of th' undivided Three , and down did poure It selfe upon the Deep , commanding Light To cheer that universall face of Night . 109. As when the gloomy Cloud in sunder parts The nimble Lightning through the World doth haste ; So from this Masse of Darknesse , thousand Darts Of orient Beams themselves about did cast , With ready splendor answering that Call Which summon'd them to gild this groping Ball. 110. The Shade's affrighted at the Looks of Light Sneak'd to blinde holes their shamed heads to hide : God pitti'd them , and hastning on their flight , Gave them safe Lodging in the Worlds back-side ; There slept dull Night : but Day was brave and bold , And in the face of God displaid its Gold. 111. The next Command call'd for the Firmament To part the Waters which unruly grew . Straight , in the midst of them , a Bow was bent Of solid Substance and of Chrystall Hue : Pure are the Streams which on Heav'ns Back do flow , Those gross & dull whose Weight sinks them below . 112. And they the third Day , all collected were Into the spatious Bosom of the Sea. The Earth rejoic'd it had leave to appear , And looked up with brisk Aridity , Lifting her Mountains high with comely Pride Which now contemn'd the Water's proudest 〈◊〉 113. But being naked , and not knowing whence To cloth her selfe , God her Apparrell made : He spake , and straight a flowrie Confluence Her plains and Valleys with fragrant Robes array'd ; And trimm'd the Heads of all her Hills with Trees , Earth's native Plumes and stateliest Braveries . 114. The next Day on the Heav'n was spent ; which yet Was like a Virgin-Scroll spread fair and wide , But with no Characters of Beauty writ , Till God's great Word engrav'd its radiant Pride : But then the royall Sun came smiling forth Inamouring the whole World at his Birth . 115. Light which till now had flitted here and there On the weak back of an ignoble Cloud , No sooner saw his gallant Face appear , But in his bosome she desir'd to shrowd . He courteous was , and to her wished Throne Receiv'd her glorious Ambition . 116. But being bounteous too ; as He espi'd The bashfull Spangles peeping every where , He freely dealt his Lustre far and wide : The Moon reach'd forth her Horns , and caught her share , So did the Starrs ; and now all Heav'n grew fine , When He alone , or when all they did shine . 117. The Houres before his foot came louting low Begging a Room in his bright Family ; And so did cheerly Day devoted now With him to wake and sleep , to live and dy . But shame-fac'd conscious Night durst not draw neer , And so she fell to spotted Luna's share . 118. Then gorgeous Summer came , and spred his way With Gales of gentle Aire , and Clouds of Spice ; Whil'st jolly Flora , in her best array , As prodigall is of her Varieties . But plainer Winter did more distance keep , And farre behinde his burning Chariot creep . 119. The Sea however surly the first Day , No sooner heard her great Creator speak , But her Rebellious Waves she flat did lay , And op'd her mighty Womb , from whence did break The Winged Nation all Pair by Pair , The Musicall Inhabitants of Aire . 120. The other Germane Brood , whose moister Wings Abhor the drying Windes , she kept at home , Where through the Deeps they flie : strange-shaped things , Which though brought forth , live in their Mothers womb : A womb of wonders , whose dimensions can Afford a full flight to Leviathan . 121. Leviathan whose smoking Nostrills blow The Sea of Fire which from his Mouth doth break : Whose dreadfull sneesings by their flashes show The brazen Scales which seal his mighty Back : Whose Beacons dare out-face the Mornings Eyes ; Whose Heart in hardness with the Milstone vies . 122. Leviathan , who laughs at Him that shakes The bug-bear Spear , and 〈◊〉 the idle Stone : Who steely Darts for wretched Stubble takes ; Who to the Iron sayes , Vain Straw be gone ; Who makes the boiling Sea answer his Wrath ; Who where he goes , plows up his hoary Path. 123. He at whose dismall generation , Fear Fled far away , and nothing left behinde But Might and Boldnesse , which compounded were Into the Mettall of the Monsters Minde : He who exalted in his thoughts doth ride The Soveraign Prince of all the Sonnes of Pride . 124. But now the Sixt Day dawn'd : and Tellus is Commanded to bring forth her People too : She heard the Voice , and with strange Activenesse Bids Beasts and Reptiles with her answer goe . They started up , and cri'd , Loe We are heer , Before the Words sound left their Mothers eare . 125. Hast thou not seen the gallant Horse , whose Eye Is fed with living Lightning ; whose high Neck Is cloth'd with mighty Thunders Majesty ; Whose glorious Nostrills Terrors language speak ; Who never would beleeve the Trumpets sound ; But with proud nerceness swallows up the Ground ; 126. Who with Impatience doth the Valleyes paw When he hath smelt the Battell from afarre ; Who mocks the Sword , and brave disdain doth throw Upon the Quver , and the glittering Spear ; Who both the Trumpet 's and the Souldier's shout With his more martiall Ha ha doth flout . 127. Hast thou not seen Behemoth , that vast Mount Of flesh and bone , that Earths Leviathan ; Whose monstrous Thirst , though many a living Fount And River , it hath slain , still trusts it can Through the profounder Channell of his throat All Jordan ( ev'n in time of harvest ) shoot : 128. Whose Navell is a Knot of Power ; whose Loins The Mansion of Strength ; whose massie Bones Which to their sockets steely Grissells joyn , Are Brasse the lesse , the greater Iron ones ; Who mounts his mighty Tail so high , that He Seems like the Hill , that like the Cedar Tree . 129. These goodly Creatures , and ten thousand more , Some great , some small , did Tellus then bring forth . But who shall now reign Prince of all this Store , And of the Oceans more numerous Birth ? This was so high a bus'nesse , that the great Creator will for it in Counsell sit . 130. A Place there is retired far and high In the bright Tower of eternall Rest , Roof'd , pav'd , and walled with Immenfitie , In at whose Door no Creature ever past : Th' Infinite Three there by joint Consultation Determine of the Work and of the Fashion . 131. Then stepping down to Earth , this Triple One Takes up the next Dust that lay at his feet ; Which he compacts and moulds and frames so soon , That the quick shape did rather seem to meet His Hand , than follow it , and every Part As wak'd by 's touch , up from the Dust to start . 132. Then round about the Universe He reach'd His mighty Arm , and cull'd from every Thing The choicest Excellence what had inrich'd Their Severall Tribes , to trim their breeding King , That they more willingly might Him obey In whom their own and the Worlds Treasures lay . 133. Fair was the Image ; For its form was true To that brave Modell which th' Eternall Son Had for himselfe design'd : And that which drew Him to this Work , was that Design alone . All things but wait upon this Mystery ; The World was made that God a Max might be . 134. As yet this hopefull Fabrick was no more Than a meer Statue , fair , but cold and dead : When loe , the kinde Creators Breath did pour Lifes Flood into its Nostrills , whence it spred By the Veins Channells into every Part , But chose its Manour-house amid'st the Heart . 135. That Breath immortall was , as flowing from His Bosome whom Eternity calls Sirc : And kindled by its Blast , so pure a Flame As shall out-live Heav'ns stoutest fairest Fire . 'T is not the Crack and Ruine of the lesse Or greater World , that can the Soul suppresse . 136. Thus Adam op'd his Eyes ; by which such beams Of inbred Majesty did look abroad , That now again the portly Creature seems The royall Image of his mighty God : Heav'ns Soveraignty doth shine in God , and who But Man looks like the King of all below ? 137. Nor are his Looks in vain : For in his Hand Are put the Reins of Air , of Earth , of Sea ; And under his imperiall Command All kindes of Birds , of Beasts , of Fishes be : Which , though you now so boistrous see , and wilde , Before their King at first were tame and milde . 138. This Prince of the inferiour World thus made , God founds a Pallace where He might reside : When all the Earth his Eye examin'd had , A dainty place which in the East he spi'd , Wonne his best liking , where he builds the Seat Of his new Viceroy , delicate and great . 139. It was a Garden , if that Name can speak The Worth of those illustrious Sweets which there A brisk Conspiracy of Joyes did make , To prove Heav'n dwelt not in the starry Sphear . The Earth look'd poor in all her other Soil , Whose Meannesse serv'd but for this Jewells foile . 140. No Weed presum'd to show its roytish face In this Inclosure : Nettles , Thistles , Brakes , Thorns , Bryars , Cockle , Hemlock , rampant Grasse With all those Herbs the meager Wizard rakes Into his deadly Boxes , either yet Were not at all , or far from Eden set . 141. The Yew , the Box , the Cypress , and the other Trees which to Funeralls consecrated be , Had there no bus'nesse ; Nor Death nor her Mother Being as yet conceiv'd : No crook-back'd Tree Disgrac'd the place , no foolish scrambling Shrub , No wilde and careless Bush , no clownish Stub . 142. Rude Boreas and his Winter did forbear To walk this way ; so did Distempers , Cares ; Perplexities , Sighs , Melancholy , Fear , Doubts , Jealousies , Seditions , Treasons , Wars , Storms , Thunders , Lightnings , Earthquaks , Ruptures , Streins , Wounds , Boils , Diseases , inward , outward Pains . 143. For on the Gardens Margin ran a Wall High built with Beauty which begirt it round : Delight stood at the Gate , and let in all Things like her selfe ; But whensoe'r she found A Blemish , Wrinckle , Frown , Mole , Scar , or Blot , The inconsistent Stranger out she shut . 144. Within , rose Hills of Spice , and Frankincense , Which smil'd upon the flowrie Vales below ; Where living Chrystall roll'd its influence , Whose musicall Impatience did flow With endlesse chiding the pure Gems beneath ; Because no smoother they had pav'd its Path. 145. The Nymphs which plaid about this Currents side , Were milkie Thoughts , tralucid fair Desires , Soft Turtles Kisses , Looks of Virgin-Brides , Sweet Coolnesse which nor needs , nor feareth Fires , Snowie Imbraces , cheerly-sober Eyes , Gentilenesse , Mildnesse , Ingenuities . 146. At full length on the Beds of floures did lie Smiling Content , Ease , Sweetness , Softness , Pleasure , Whilst in the carpet-Walks there danced by Calmeness , Long-days , Security , and Leisure . Accomplish'd Growth , brisk Firmitude , and Health , The onely Jewell which makes wealthy Wealth . 147. Your Roses heer , would onely spend their Blusn On their own Ougliness , should they compare With those pure Eys , with which the Rosie Bush Looks up and views its beauteous Neighbours there : Nor are your Lilies white , if those were by , Whose leaves are all fair-writ with Purity . 148. Liban and Carmell must submit their Heads To Paradise's foot : the Balme , Nard , Myrrh , And every Odour of Arabia's Beds Would begge to borrow richer Sweetness heer . Nor would Adoni's Garden scorne to be Their fellow-suiter , for true Suavitie . 149. The early Gales knock'd gently at the doore Of every floure to bid the Odours wake , Which taking in their softest Arms , they bore About the Garden , and return'd them back To their own Beds , but doubled by the Blisses They sipp'd from their delicious Brethrens Kisses . 150. Upon the Wings of those inamouring Breaths , Refreshment , Vigor , and new Spirits attended ; And wheresoe'r they flew , cheer'd up their Paths , And with fresh Aires of Life all things befreinded : For Heavn's all-sweetning Spirit its breath did joyn To make the Powers of these Blasts divine . 151. The goodly Trees their fertile Arms did bend Under the nobler load of fruit they bore . That Orchard which the Dragon did attend , For all its Golden Boughs to this was poor : As well the greater Serpent knew , who crept Hither betimes , and heer his curs'd Watch kept . 152. Of Fortitude there stood a goodly Row , Heer of Munificence a thick-set Grove , Of Industry a Quick-set there did grow , Heer flourished a dainty Copps of Love , There sprung up pleasant Twiggs of ready Wit , Heer a large Tree of Gravity was set . 153. Heer Temperance grew , and wide-spred Justice there , Under whose moderate Shaddow , Piety , Devotion , Mildness , Friendship planted were ; Next stood Renowne , with Head exalted high ; Then Peace , with Plenty , Fatnesse , Happinesse : O blessed Place where grew such things as these . 154. Yet what are these , ifby Death's envious Hand Or they , or their fruition blasted be ? This to prevent , at carefull Heav'ns Command Amidst the rest sprung up an helpfull Tree , Which nobly prov'd it self a Branch to be Pluck'd from the grand stock of Eternity . 155. Amidst them all it sprung : for well it knew Its proper Seat , and chose the Gardens Heart : What place could more than that to Life be due , Whence Vigor round might flow , and reach each part . Fresh Heat and Spirits hung about it thick , The leav's did breath , and all its fruit was quick . 156. By this the mighty Tree of Knowledge stood , ( For where should Wisdom dwell , but next the Heart ? ) Its Leavs were written fair , but writ with blood , Holding forth Learning , and capricious Art. O fatall Tree ! how wise had Adam grown , If He thy woefull knowledge had not known ! 157. High in the shady Galleries sate a Quire Well worthy such a Chappell ; Birds of Praise , Whose most harmonious Throats did all conspire To pay for their sweet Home in sweeter Layes : With whom soft Echo needs her skill would shew , And though she kept slow time , yet she sung true . 158. This Mapp ofWonders , this Epitomie Of all Heav'ns Pride , this Court ofRarities , This Confluence ofblessed Gallantry , Was that so much renowned Paradise . Renowned ; yet ô how much higher than The loftiest Praise it ever reap'd from Men ! 159. The great Creator hither Adam brings As to the Portall of Celestiall Blisse : And , See , said He , of these illustrious Things I give thee free choise , bating onely this One Tree of Knowledge ; all the rest are thine , Eate what thou wilt ; but let that still be mine . 160. If thy presumptious Hand but touch that Tree Thy liquorish Crime must cost thy Life , and thou By Deaths immediate Tallons seized be : Death , Adam , Death , hangs thick on every Bough . Loe there the Tree of Life 's as neer as that : Take heed thou di'st not for thou knowst not what . 161. O Noble Master ! whose vast Love did give A world at once , and yet require no more But that his Creature would have care to live , And so in safetie possesse his Store ; Who ties Him to no homage , but to shun Being by his own needlesse fault undone . 162. After this easie Charge ; upon a Throne Built all of Power He his Lieutenant set , To exercise his new Dominion Upon his Subjects ; for before his seat By Heav'ns Command , the Beasts now marshell'd were In modest equipage all Pair by Pair . 163. When Adam fix'd on them his awfull Eye , The Lyon couch'd , the Horse let fall his crest , Behemoths Tail , mounted before so high , Melted down to the ground , the Bull deprest His Horns , the Boar suck'd in his foam , the Bear , The Wolfe , the Tiger , louted low for fear . 164. Like reverence bowed down the other Crew Flat on the ground , when from their Soveraigns Face Such full beams of imperiall Brightnesse flew As spake it plainly the Creators Glasse : Fair the Reflection was , which could command The rudest Beasts the truth to understand . 165. As these their duty did ; the Eagle drew Up every rank and file of winged Things : Thither the Estrich , Vultur , Falcon , flew , Thither a flock of every Bird that sings ; Thither the Peacock , but with train full low , For down fell all its Stars , ecclipsed now . 166. The most magnanimous Cock came strutting on Disdaining Heav'n and Earth , till he drew neer His mighty Soveraigns all-awing Throne , From whence upon his surly neck flew Fear , His wings flagg'd low , his fiery gullet grew Languid and pale , his combe and forehead blue . 167. Wise Adam mark'd them all , and sent his Eye To scarch their bosoms Cabinets ; where He read Th' essentiall Lines and Characters which by Natures late Hand were 〈◊〉 fashioned ; Their Difference , their Kinred , and Relations , Their Powers , their Properties , and Inclinations . 168. Thus of their inward Selves inform'd , He thought What Titles would most correspondent be To their own Bosoms sense , and having wrought Up in one Word each Natures Mystery . He took Acquaintance of them all by Name ; Then with a Princely Nod dismissed them . 169. They went , in loving Pairs : Which as He saw , He fetch'd a gentle Sigh , to think that He His nobler Life in Solitude should draw , Whil'st all things else enjoy'd Society . What boots it him that He raigns Soveraign Lord , If all his World can Him no Queen afford . 170. God heard the Sigh , and calling Pitty forth , Dispatch'd her on an errand to the Deep : A nimble Nymph was she , and through the Earth With penetrating sprightfulnesse did leap Down to the dark Mouth of a silent Cave , The sink of Discontents , of Cares the Grave . 171. Before the Grate there stood a lazie Lake Whose Waters never yet were known to stir ; Upon the bank Oblivion did make Her sluggish Bed of Moss and caked Fur : But Remora's and Cramp-fishes groping lay About the bottom of the Mud and Clay . 172. Up from the Water crept an heavy Cloud Of duskie Vapours , on whose back did ride Fat Drowfinesse , who rubb'd her eyes , and bow'd Her grosse and over-laden head aside . About the swarthy shades which thick were spred , Bats , Owles , and other Night-birds fluttered . 173. Beyond the Lake Poppy and 〈◊〉 grew , Nodding unto their neighbour plump of Trees , Which were the Willow , Cypress , Box and Yew , Under whose Boughs lay Quietnesse and Ease ; And , nestling at their feet , an halt-dead Crowd Of Dormise and of Bears , all 〈◊〉 loud . 174. By these pass'd Pitty , and a gate of Jett Espi'd whose Ringle cover'd was with Wooll ; Silence for Porter stood , with finger put Close to his mouth : Who when he saw her full Of more than common bus'ness with his Queen , He stole the barre aside , and let her in . 175. There found she on a Bed of Ebonie Sleep layd at length : the pillow for her head Was Badgers Hair : Night and Security Were the two Blankets on her body spred : By the Bed-side a leaden Pipe did drop ; A Swarme of Bees were humming on the top . 176. But greater was the Swarme of Dreams , which round About the roome in shap less shapes did flie , ( With all Confusion , but without all sound , Though some did talk , some sing , some laugh , some crie , ) Some want an head , a cheek , an eye , a nose , Some want their leggs , some feet , and some their toes . 177. Some were gentile and fine , some rude and course , Some wilde , some terrible , some black , some white , Some Men before , and yet behind an Horse , Some Swan on one side , on the other Kite ; Some Love , some Hate , some Half-hope , and Half feare Some Heav'n , some Hell , some both ; most Monsters are . 178. But now the Nymph approaching to the Bed Aloud her Message spake , and jogged Sleep : She shrugg'd , and yawn'd , and thrice lift up her head , And with one Eye half-ope at length did peep , And nodded Pittie to a Box , whence she Took what would for her purpose usefull be . 179. With this she posted back to Paradise ; Where she no sooner came in Adam's view , But he began to rubb his heavy Eyes , On which she straita sable Powder threw : Down fell the Man upon a spicy Bed , Proud of the grace to kiss his sweeter Head. 180. His Senses seal'd up in a dainty Night , His Soul walk'd to his Brain to take a view Of that 〈◊〉 yet obscure Delight Which his unwitting fancie there did shew : When loe a goodly Tree salutes his Eye , Tall , wide , and full of flourishing Majesty . 181. The Woods look'd all that way , and bow'd their head ; The Shrubbs crept low and due obcisance made ; The Plants and flowers their fragrant duties did , Ambitious to be gilded by his shade : Thus high exalted He alone remains King of the Hills , the Vales , the Woods , the Plains . 182. But from his own brave Root , out at his side A Twigg sprung up , which grew as sair as He : As high it reach'd its head , its arms as wide , And flourished with equall Gallantry ; Their leavs did kiss , their boughs imbrac'd each other They liv d , and lov d , and joy'd , and reign'd together ' 183. Yet long their lovely Reign endured not , For at their Root a desperate Canker grew , Which gnawing it with restless Venome , got The Victorie , and downe their Bodies threw : The World groan'd at their Fall ; but Earth did ope Her Mouth , and shut them and their Ruines up . 184. The 〈◊〉 Root still held its sturdy hold And kept its place : so did the Canker his . New Sprouts took heart , and followed the old With answerable Bulk and Haughtiness : But still their fretfull Foe went on to gnaw , And soon or late layd all their pride full low . 185. Long held this Conflict : till at length a Sprout Sprung from a new and unsuspected place ; For on that side the undisposed Root In all the Worlds opinion arid was : This onely Branch escap'd being tainted by The inbred Canker's foule affinity . 186. Yet scap'd he not its Envie ; for one day The Monster took a Leap and Him a 〈◊〉 , Whom when it saw shrinking and giving way , It impudently hop'd to have prevail'd ; But he recoyl'd , and was content to die Onely to make sure of his Victorie : 187. For wisely ordering his brave Ruine , He With his dead weight upon his Enemy fell : Who crushed under this Calamity , Paid for its Boldnesse , and sunk down to Hell : When loe the conquer'd , yet victorious Tree Starts up again in new Lifes Bravery . 188. And after Him those other Trees arose Which had layn dead and rotten long before ; For 't was his Pleasure to impart to those His own vivacious over-flowing store ; They every where leap'd up to life , and stood So thick , that now the Plain became a Wood. 189. A royall Wood of everlasting Trees , Whose radiant Arms through all the World reach'd Gold , Whose Fruit were Gems , and Heaven-born Rarities , Whose Heads themselves high in the Sphears inroll'd ; Yet all were Shrubs unto that Cedar who Had call'd them from their Graves with him to goe . 190. Whilst Adam fetter'd lay in senselesse Chains Gazing and Musing on this wonderous show , God op'd his side , but mean while bid the Veins Seal up their Mouths , and see no dropps did flow ; From thence he chose a single Rib , and then The wicket clos'd , and all was whole agen . 191. That Bone he handled with such breeding Art That it disolved into many more , And yeilded all Materials for each Part Of an accomplish'd Body : What before Was nothing but a Rib , is now alone Blood , flesh , skin , entrails , sinews , muscles , bone . 192. And that the work might answer its sweet shop , In which was form'd no Creature else but this , The willing Gardens Beauties he did crop This Paradise of Paradise to dresse . All sweets and Delicacies flowed thither , And in one Eve were moulded up together . 193. Eve the Topstone of all the brave Creation , The Blisse of Adam , and the crown of Nature ; Eve , who enjoys the most removed station From the black Chaos ; Eve that finall Creature , In whome th' Almighty Lord set up his rest , And onely spar'd to say , Hed done his best . 194. Her spatious polish'd Fore head was the fair And lovely Plain where gentle Majesty Walk'd in delicicus state : Her Temples were A peice of a Pomgranate , which did lie In dainty ambush under their soft Cover Of Amber Looks whose volumes curled over . 195. The fuller stream of her Luxuriant Hair Pour'd down it selfe upon her Ivory Back ; And in its Flood ten thousand Graces were Sporting and dallying with every Lock ; Which when th' inamor'd winds did kiss , you might Have seen a ruffling Tempest of Delight . 196. Two princely Arches of most equall measures Held up the Canopy above her Eyes , And open'd to the Heav'ns farre richer Treasures Than with their Stars , or with their Sunne did rise : Their Beams can ravish but the Bodies sight , These dazell stoutest Soules with mystick light . 197. These were two Garrisons of all conquering Love ; Two Founts of life , of Spirit , of Joy , of Grace ; Two Easts of one faire Heav'n , no more above , But in the Hemisphear of her own face ; Two Thrones of Gallantry ; two shops of Miracles ; Two shrines of Dieties ; two silent Oracles . 198. For here could Silence eloquently plead , Here could th' invisible Soule be clearly read ; Though Humors their mild composition made , They were two Burning Glasses , wherce were shed Those living Flames which with enlivening Darts Shoot Deaths of Love into Spectators Hearts . 199. 'Twixt these an Alabaster Promontory Slop'd gently down , parting each Cheek from other , Where White & Red strove which should get the glory , Blending in sweet confusion together . The Rose and Lilie never joyned were In a diviner Marriage than there . 200. Upon these pretious Cushionets did lie Ten thousand Beauties , and as many Smiles , Chaste Blandishments , and genuine Courtesie , Harmlesse Temptations , and honest Guiles . For Heav'n , though up betimes the mayd to deck , Ne'r made Aurora's cheeks so fair and sleek . 201. Neatnesse , and Pleasure , and inamoring Grace About her Mouth in full Retinue stood : For next the Eyes bright Glass , this is the place In which the Soul delights to walk abroad . But at her lips two scarlet Threds there lay , Or two warm Coralls , to adorn the way ; 202. The pretious Way , where , by her Breath , and Tongue , Her Odours and her Honey out did flow : Which thou 'dst have judg'd to have been bred among Arabian and Hyblean Hills ; and so They were indeed ; the richer Arabie And sweeter Hybla in her Mouth did lie . 203. As crowned with a golden Chapiter A Column of white Marble you have seen ; So her round polish'd Neck her Head did bear , Nor did the shining Pillar bend or lean : Yet neither would this Marble hardnesse know , Nor suffer Cold to dwell amongst its Snow . 204. Her blessed Bosom moderately rose With two soft Mounts of Lilies , whose fair Top Two Cherrie Branches for their Station chose , And there their living Crimson lifted up . The milkie Count'nance of the Hills confest What kinde of Springs within had made their Nest. 205. Fair Politure walk'd all her Body over , And Symmetrie flew through every Part ; Soft and white Sweetnesse round about did hover ; From every Member Beautie shot its dart : From Heav'n to Earth , from head to foot , I mean , No sign of Blemish or of Spot was seen . 206. This was the first born Queen of Gallantry , All Gems compounded into one rich Stone , All Sweets knit into one Conspiracy , A Constellation of all Stars in one : Who when she was presented to the view Of Paradise , the Place all dazeled grew . 207. Proud Phebus who in glorious Scorn did flie About the World , no sooner spi'd her face , But fain he would have lingred , from his skie Upon this lesse but sweeter Heav'n to gaze ; Till shame enforc'd him to lash on again , And clearer wash him in the Western Main , 208. The Aire smil'd round about , for joy that he Had the prerogative of the Virgin kiss , And did imbrace with blessed Liberty A Body soft and sweet and chaste as His. All gentle Gales that had but strength to stir Did thither flock to beg perfumes of Her. 209. The Marigold forgot her garish Love , And turn'd her duty to these fairer Eyes ; All Flowres look'd up , and as they could , did move Towards those ocular Sphears , from whence did rise Milde and unparching Beams , Beams which in stead Of fire , soft joyes irradiations spred . 210. The sturdiest rudest Trees affected were With her delightfull Presence , and did melt At their hard Pith : Whil'st all the Birds which there Were tossing Mirth about the Branches , felt The influence of her Looks ; For having let Their Song fall down , their Eyes on Her they set . 211. And ô how soon their proudest plumes and wings Follow'd their song ! For in Her Person they With fix'd intention read more glorious things Than all their feathers Bravery could display , And were content no more the Name to wear Of Birds of Paradise , while she was there . 212. But when she mov'd her Feet , the joyfull Earth A wak'd her uttermost Fertility , And by a brisk extemporary Birth Of Myrrh , of Flowres , of Spice , did testifie What Carpets Pomp was requisite to make The Passage fit , where Beauty was to walk . 213. She walk'd ; by that milde importunity To break the Chains of sleep which bound her Spouse : But he wakes more by pow'rfull Sympathie Which on the sudden in his Bosome glows : At first he thought his Dream had still possest him , And with a fairer apparition blest him . 214. But by his wise and most discerning Eyes Examining the gracefull Object , He Pries into all the Truth ; and smiling cries , This nothing but my other Selfe can be : From Me she sprung , a Woman from a Man , And is but Adam in reflection . 215. How sweet a Confluence of Loves and Joyes Met heer in their first Marriage Imbrace ; Which was as pure and chaste , as when one Voice In Musick 's wedded to anothers Grace , Where with concentrick Delicacies they Hug and conspire in one soul-plying Lay. 216. Adam beholds himselfe more sweet in Eve , In Him She reads her selfe more high and grave ; Either from other does Themselves receive , As fast returning what they taking gave , Thus when two Currents meet , they loose each other In the pellucid bosome of his brother . 217. They naked were , if onely skinnes , and haires , And excrements of Beasts Apparrell be : But who will taxe the Sunne , the Moone , the Starres , The Diamond , Chrystall , Corall , Ivorie , Of Nakednesse , because the Clothes they weare , None but their native Beams and Beauties are . 218. A Robe of Innocence and Puritie Down from their Head unto their foot did flow , Transmitting their faire feature to the Eye , But letting no unseemely shame peepe through . They Naked were of every borrow'd Dresse , And Naked of what you count Nakednesse . 219. In this Condition did they live and love And each with other enterchange their Heart ; Fairly transcribing our sweet Life above , Where every Angels Eye his soule doth dart Into his Fellows breast , that all may be In common blest by one Felicitie . 220. How great a Feast , and earnest Invitation Was this for Envie , whose ambitious Tooth Disdains all fare but in the noblest fashion ; Who arm'd with Jaws of greedy Iron doth Dread no encounter , but with restlesse spight Against the most confirmed Champions fight ! 221. Built is her Pallace in the Heart of Hell , Whose foule Materials Rust and Poyson be : Her cursed Throne is mounted on the fell Bosome of Belzebub , whom furious She Stings with eternall Rage , and makes Him runne About the wilde Worke of Damnation . 222. To Paradise He came , and brought his Hell Into the earthly Heav'n , where looking round To view the Colonies which there did dwell , A Creature spruce and delicate He found Upon a Bank of flowrie Pleasures spread , But farre more sweet and beauteous then its bed ! 223. It was the Serpent , whose illustrious skin Plaid with the Sunne , and sent Him back his Beams With glorious Use : that Wealth which glisters in The bosome of the Orientall Streams Salutes Aurora's Cheek with fewer Rays Then this bright Robe in all Heaven's face displays . 224. His sharpest Eyes sparkled with nimble flames , The light by which his active Soule was read ; Wisedome and Art , with all their plots and frames Made their close Nest in his judicious Head : Above his Fellows on Crafts Wings he flew : All Beasts but He , to that dull Name were true . 225. This Agent Belzebub approv'd ; and as He fed upon his Couch , mix'd with his Meat , And in that ambush through his lips did pass ; Where ( having taught his Bane to rellish sweet , ) He easily wonne the passage through his Throat , And thence by stealth into his Heart he got . 226. As when the Fire hath through the Cauldrons side Into its unsuspecting bowells stollen , The Liquor frets and fumes , and to a Tide Of working Wrath and hot impatience swollen , With boiling Surges beats the Brass , and leaves No way untr'd to vent its tortur'd Waves : 227. So now the Serpent felt his Bosome swell With peevish Rage and desperate Disdain ; A thousand Plots and fallacies did fill The busie Corners of his belking Brain : Sometimes he beats on that , sometimes on this , Sometimes thinks neither , sometimes both amisse , 228. He knew the vastnesse of his fell Designe , Which was to slay a World at one dread Stroke , And reach Destruction in a poisoned Line Unto the latest Twigg of Humane Stock ; And therefore muster'd up the utmost Might All Hell could send to back Him in the fight . 229. But pondering then how Adams sober Breast With Wisdoms Ammunition furnish'd was , And strongly fortifi'd with all the best Of sin-defying Piety and Grace , He shak'd his head , and thought the Match not even To venture on a fight with Him and Heav'n . 230. For if he hapned to be foild at first , His following Onsets all would sweat in vain . And his own poysnous Spight his Breast would burst To see how Adam and his Race should reign Safe and free Kings of earthly Paradise , And flourish thence , to that above the skies . 231. Yet , wholly to decline the Conflict , were To let Man win those Realms without a Blow , And freely to permit what he did fear Perchance might be by his own Overthrow : To a resolved Fight this spurr'd him on , Who could loose Nothing , though he Nothing won . 232. He wisely had observ'd soft-temper'd Eve ; And yet he fear'd the Mettall of her Breast Would prove so generous , that to Deceive Would be an easier Task , then to Contest ; And , could she any way be overthrown , He hop'd her Fall would justle Adam down . 233. Remembring then , what Engin did subdue A wiser Head and stronger far than she , And how impatient Ambition threw Grand Lucifer from Heav'ns Sublimity ; He trusts that now the like successefull End Will on this tried way of fight attend . 234. Advised thus : the mighty Quintessence Of venturous ever-swelling Philautie , Of Discontent , of Scorn , of Insolence , Of towring Fancies , of Self-flattery , And of the stoutest Heav'n-aspiring Pride Together in one desperate Plot He ti'd . 235. And , if this will not doe the feat , yet I Excused am , said He , and upon Hell Be the foule shame , whose feeble Princes by The shock of this Temptation headlong fell . This said , He towards Eve did gently glide , Whom straying from her Husband He espi'd . 236. Unhappy Error that , which did invite The jealous Tempter to be bold , since she Had robb'd her selfe of all her Spouses Might , By starting from his holy Company ! But all the way the cunning Serpent went He put on Looks of contrary Intent . 237. For Love and Friendship smiled in his Eyes , Upon his Face sate Tendernesse and Care : Thrice did he bow his flattering Neck , and thrice His silent Homage he presented her : And then , Fair Queen of Paradise , said hee , Why must the Prince be bound , and Subjects free ? 238. We crop our Pleasures wheresoe'r We please From any flowrie , any spicie bed , We pluck our dinner from the dangling Trees , And all the Garden doth our Table spread : But royall You , and Adam nothing eat . Have your own Wills , or God , this order set ? 239. Nay , courteous Serpent , Eve replied , We Have large Commission , and our God is kinde : He gives Us leave to feast on every Tree , And with all Paradise to please our Minde , Bating that one of Knowledge , on whose Boughs Inevitable Death He tells Us grows . 240. O credulous Queen , the Serpent answers , who Make your own prejudice by beleeving it ! What has a fatall Tree of Death to doe , Just at whose Elbow one of Life is set ? I to your selfe appeal : Judge you but whether These two can grow like such good Friends together 241. Death in a Tree ! Flat contradiction lies In the bare Word : How can Death be alive ? Sure Vegetation very ill complies With saplesse Stupor . O doe not deceive Your Thoughts , nor teach the Tree of 〈◊〉 how To turn a Tree of Ignorance to you . 242. Observe its goodly Apples : can you read In their fair cheeks the ghastly Looks of Death ? Doe any Boughs in all this Garden breed A Fruit which more of Heav'ns sweet Count'nance hath ? Yet grant it Poyson prove : Behold at hand The Tree ofLife for Antidote doth stand . 243. Ask Me not whether Truth can tell a Lie ; Vaine were the Question ; for your God is True. And yet it seems by a deep Fallacie Of enigmatick Truth He cheateth You : Indeed the Tree bears Death ; but Death which will Nothing but Wants and imperfections kill 244. A Death of Life , which will destroy You so That you no longer Creatures shall remain ; But by this Metamorphosis shall grow Above your selves , and into Gods be slaine , With Eys divine discerning Good from Evill , From Heav'n Hell , and an Angell from a Devill . 245. Full well did God know this ; and 't is no Wonder If He desires to reigne a God alone : And so He may , if he can keep You under By the poor Rein of one Injunction ; If by an Apple thus He terrifies The native Princes of fair Paradise . 246. O how it stings my Soul , to think that You My Soveraign should thus faint-hearted be ! For my part , did ten thousand Mandates grow Thick in my Way , to barre Me from this Tree , Through all I 'd break , And so would You , if once Your Heart were fir'd by my Experience . 247. For yesterday , when I began to taste The sprightfull Fruit , Flames kindled in mine Eyes ; My Soul a wak'd , and from my Bosome chas't Those Mists of Ignorance , whose thick Disguise Muffled my thoughts , and kept me down a Beast As dark and dull as any of the rest . 248. But now Serenity walks through my heart , And yeilds me uncontrolled Prospect to The Orbs of Knowledge , where from Part to Part My nimbly piercing Eye about doth goe . This is the Death I found : a Death which I Mean ever day as long 's I live to die . 249. O then what vast advantage will arise To your large Soul by this enlightning Tree ! My breast is shallow , narrow are mine Eyes , But wide and brave is your Capacity : So wide , that Wisdoms deepest Seas may finde Sufficient Channells in your Mighty Minde . 250. And if this Knowledge , if Divinity It selfe , may merit but the easie Pains Of your Acceptance : O perswaded be To suffer these inestimable Gains . Shame burns my Cheeks , that I your Slave , should eat This Bliss , and You my Queen be barr'd the Meat . 251. And yet you are not barr'd : Behold but how You are bid welcome by the courteous Tree , Whose laden Arms their pretious Offrings bow To meet your Mouth , and seem to plead with Me : Their postures Language asks , What make we here If wee alone by You contemned are ? 252. These Charms stole ope the Door into the Heart Of carelesse Eve , and thrust their poyson in : Besides , the smiling Apples plai'd their part , And her Affections with her Eye did win : Capricious curious Pride did her invite What e'r it cost , to taste of that Delight . 253. Three times she stepped to th' inchanting Tree , As oft by Conscience plucked back again : Yet still with fatall importunity She struggled till she broke her Freedoms Chain ; Then with unchecked Madnesse on she goes To win her wished Prize , and her Selfe to loose . 254. Up went her desperate Hand , and reach'd away All the Worlds Blisse whil'st she the Apple took : When loe , the Earth did move , the Heav'ns did stay , Beasts and Birds shiver'd , absent Adam shook ; But none did know the reason of their Fear ; Onely hee ran to see what Eve did here 255. O balefull sight ! His pretious Queen hee saw Enslaved by her soothing Subjects Craft . She who was Beauties Centre untill now , Is of her brave Prerogative bereft : Bereft so wholy , that with wondering Doubt For his late lovely Eve , in Eve He sought . 256. Apparent Misery sate on her Face , Before the goodly Throne of Pleasantnesse : Her Cheeks , which bloom'd till now with heav'nly Grace Sins black and dismall horror did confesse ; Forth at her Eyes , of late Lifes Windows , Death Did look , and Rottennesse flow'd with her Breath . 257. But greater was the Change within ; for there Her bold Transgression spred an hideous Night Of Ignorance on her intellectuall Sphear : Her Will , which grew before so fair and straight , Turn'd crooked and perverse : Each Passion Scorn'd Her Commands , as the Her Gods had done . 258. Her Heart till now soft as the Turtles Sighs , It s heav'n-inamoring Tendernesse forgets , And with the stoutest Purian Marble vies : Her Thoughts , before all Sons of Love , professe No trade but Mischiefe now , and busie are To propagate the Woes which stinged Her. 259. Nor fears she now to play the Serpent too In envy of her Husbands blessed State , Whom with the beauteous Apples she does Wooe To taste of Hell , and swallow down his fate : Fall to my Dear , said she ; fear not the food , I have thy Taster been , and finde it good . 260. But wiser Adam well the danger knew Whose miserable Proof now wounds his eyes ; Nor could the poor Bait of an Apple shew Him reason , Heav'n and Virtue to despise . Fair in his bosome written was the Law , And reverent Terror kept his Soul in awe . 261. In a we a while it kept it : But at last Commiseration of his Spous's case . Grew to such strength in his too-tender Breast That Pitty to himselfe it did displace . Eve sate so neer to his Uxorious Heart , That rather he with Heav'n , then Her will part . 262. For part He must , unlesse He reconcile That mighty Breach which she between them made . O potent Sympathie ! which canst beguile An Heart so pure and cleer-ey'd and degrade Earths Monarch from his native Pinacle Of Innocence , as low as Death and Hell. 263. He yeilds , and eates , and eating tears the great Creators Law : yet tears not that alone , But rends his Bliss , his Health , his Life , and that Fair Robe of Puritie 〈◊〉 He had on , Becoming Eves Companion no lesse In nature , than in shamefull Nakednesse . 264. And thus indeed they 'gan to judge between Evill and Good , whilst they themselves did see , Who untill then no Evill thing had seen , But now can witnesse their own Misery ; Which they with wrerched Aprons strive to heal , As if the leaves the Apples would conceal . 265. Alas , nor they , nor all the Trees that grow In shady Paradise so thick and high Could any shelter unto them allow When he was pleas'd to search , who is all Eye . Yet by degrees hee findes them , that they might With Deprecations salute his sight . 266. Had he in Thunder and in Lightning spake , And of fierce Veng'ance breath'd a flaming stream , Just had the Dialect been : But He did make A foft enquiry of the Fault , and seem To beg Confession , and to wait whil'st they Did with their Crime their Penitence display . 267. But they with Shifts , and Excusations trie Not to excuse the Fact , but to defend , And by that wretched Impudence defie Mercy , which all this while did them attend . This forced Justice , who came rushing in , And did her Office upon saucy Sin. 268. She first the Curse pronounc'd , which written was In adamantine Tables , ne'r to be Revers'd by Pitty : Then she forth did chase The proud Delinquents , and the Garden free From its unworthy Guests , appointing Fate To set a double Guard before the Gate . 269. A Troop of Cherubs straight was marshalled In dreadfull Order at the Eastern Gate ; And then a flaming Fauchion brandished Terror about the way , that none might at That door of Happinesse passe in , but who By tried Purity through Fire could goe . 270. The Wofull Exiles were no sooner come : Into the wide World , but poor Adam sees The heavy Losse of his enclosed Home , Finding in stead of blessed Flowres and Trees , Thistles and Thorns all arm'd with pikes and pricks Amongst whose Crowd he vex'd and tatter'd sticks 271. Long did He strive and toyle e'r He could make The Ground give fertile answer to his sweat : The righteous Earth did this due Vengeance take On his Rebellion ; so did the great Cognation of Beasts and Birds , who broke Off from their sullen Necks his regall Yoke . 272. Those who were able , muster up their might , And in their Makers Quarrell Him pursue : The weaker , from his presence speed their flight , Professing now they knew no homage due : Thus by their furie Those , These by their Feare Equally frightfull and vexatious were . 273. No friend he had , but her who did betray Him to that Miserie , unhappy Eve : And yet the reaping of his sweetest Joy , Of what was sweeter , did them both deprive ; Their gains unable were to quit the cost , For now their dear Virginity was lost . 274. Eve through many nauseous Moneths did pass E'r she could to her hardest travell come : O who can tell the Pangs by which she was Tortur'd and torn , when her unhappy Womb It self unloaded ! for the Curse was sure , Nor could those Torments ever find a Cure. 275. In sin conceiving , she brought forth in pain , And with Pollution dy'd her Progenie : Through all Successions her anneiled stain Did propagate its own Deformitie , And all her Heirs bind in an Obligation Of Death , and what is deadlier , Damnation . 276. Besides , the peevish and importunate 〈◊〉 Of restless Kicking at Heav'ns gentle Law , It s fretfull Taint did in proud Triumph stretch Through the whole Current of her Blood which now In humane veins so madly boyls and flames , That kindled at the fire of Hell it seems . 277. Thus when black Venome has into the Spring Infused Death , the Streams which from it runne , How farre so e'r they travell , still they bring Along with them that first Contagion : The furthest Drop knows not how to escape The reach of that Originall Mishap . 278. Your Souls I grant , rise not from that foul Spring , Nor did they ever swimme in Adams veins : Yet is the Body so unclean a thing , That strait it doth communicate its Stains : Nor can the soul be pure which married is To so contagious a Spouse as this . 279. Yet call not God unjust , who doth commit So fair a Gemme unto so foul a Case , Thereby infallibly engaging it To be as black and cursed as its Place . O no : He still is kind and knows a way Through Wrath and Judgement , Mercy to display . 280. No Plot of Satans spight shall undermine Or make a breach in the Creations frame : Nature shall still proceed , and Heav'ns Designe Of Mans felicitie persist the same : God-like it is indeed , Fates Scales to turne , And make them Blest , who to a Curse were born , 281. Whilst God makes pure Souls dive into this stream Of Blackness , gratious He contriveth how To wash and cleanse and re-imbellish them Till they unto such pow'rfull Beautie grow That sweetly on their Bodies they can be Reveng'd , infecting them with Puritie , 282. Such purging Might in Jesus Blood there flows , That from the face of its least Drop doe flie This Stain which at the Root of Mankind grows , And all those Blots which on the Branches lie , And this dear Fountain , in Decree , was broach'd Long e'r the Soul by any Taint was touch'd . 283. They who desire 't may here refined be Into a Claritude becomming that High Paradise of whose felicitie Edens was onely the faint Shaddow : But They who scorn such Bliss , would themselves have thrown To Hell though Eve had never help'd them down . 284. And tell me Psyche what thou thinkest now Of thy Extraction , which from wretched Dust , The Scumm of Earth , and game of Winds , doth flow ; What of thy rotten Kindred , since thou must Corruption for thy Mother own , and call Each Worm thy Sister that in mire doth crawl . 285. Yet Worms are ly'ble to one onely Death , A Death which quickly will it selfe destroy : But thy Composure in its bosome hath A Living Poyson , that may finde a way To kill thee with surviving Death , by which Thy torture to Eternity shall reach . 286. Think well on this , and if thou canst , be proud , Who by the Pride of thy first Parents art With this destructive Portion endow'd , And from thy Birth betroth'd to endlesse Smart . Think what vast distance lies 'twixt worthlesse thee And the Almighty King of Majesty . PSYCHE : OR LOVES MYSTERIE . CANTO VII . The Great Little One. ARGUMENT . THe Angell convoys Psyche to the Sceen Of Mercies grand Exploits , to shew Her what Dear Care Heav'n took to wash her bosome clean From the foule shame of every sinfull Blot . Betimes he 'gins , and from the morning Glory Of Loves bright Birth , lights in the blessed Story . 1. ILlustrious Spirits of Fire , who e'r you be , This Lesson will be no discredit to Your towring Flames ; nor must Heroick Yee To Schoole to Psyche's Legend scorn to goe : Such Sparks as you for all your glittering , be In your Originall , as dim as she . 2. As other Fires at length to Ashes grow , So must brave Yee : Yet they were lighted from Some generous bright Originall ; but you And your Extraction , did from Ashes come . Whether forward you , or backward turn your eye , Your Bounds are Vilenesse , Shame , and Miserie . 3. Examine Alexanders Monument , Or Helens Tombe , and marke what there does lie : Or if your Nostrills dread the banefull sent Of their in-vain-embalmed Majesty ; Trust that strong Proof , which bidds you sadly think That you , though great and fair , must end in stink . 4. But trust not Pride , whose tumid Treachery Did to that Rottennesse all the World betray . No Poyson yet did ever swell so high , Or to such certain Death prepare the way . Steep headlong Danger on the Mountains reigns : Let them who safe would walk , walk on the Plains . 5. Plain are the Walks of mild Humility , And know no Precipice , but planted are With sweet Content , with pious Privacie , With cheerfull Hope , and with securing Fear . An Humble Soule , which always dwells below , Prevents that Ruine which on Hills doth grow . 6. The Tempest's aim is at those lofty Things Which rise against it , and its strength defie . This to the Pines and Oaks Destruction brings , Whilst modest Shrubbs beneath in peace doe lie . Thus come proud Rocks to rue the angry Wind ; Which to the humble Vales is alway kinde . 7. Humility is provident , and acquaints Aforehand with her Ashes , which she knowes Must be her End : She in no flattering Paints Her sober Judgment and her self will loose ; She dies betimes , how long so e'r she lives , And Death but as a long known Freind receives . 8. She huggs her Herse , and does her Grave imbrace , And pants and longs her finall Ev'n to see , When in that cool and undisturbed Place Her weary Head to rest may setled be : Assured of a Friend , whose Care hath found For Her to Heav'n a passage under ground . 9. She strongly woo's the Worms to crawle apace ; She prays not slow Corruption to make haste : Toward Death for life she runs , and thinks her Race Is long because she yet lives : On as fast She speeds , as Sighs of Love can blow Her , or Fire of unquenchable Desire can spurr . 10. O meek Ambition which correctest Pride Into a Virtue , and mak'st Venome grow Plain Antidote ! An heart which thou dost guide Struggles and reaches still to be more low ; And prides it self in nothing , but to be From Prides Dominion intirely free . 11. The Seeds of this fair Grace deep planted were In Psyche's tender Heart by Charis hand : Which as they sprouted up , with heav'nly care To weed , and dresse them , Phylax by did stand : And now , to make them flourish higher , she Will with her liberall Tears their Waterer be . 12. For Phylax had no sooner made an end , But She begins , first by her showring Eys ; Then by her Tongue , which with their Tears did blend Its Lamentations : Woe is me , she cries , What now should Psyche doe who needs would be Proud of her shame , and poisnous Misery ? 13. Your scorn , by wretched Me so deeply ern'd , My wronged Freinds , at length let me obtein : O Charis , my all guilty Soule is burn'd By those fair Flames which in thine Aspect reigne . How can such Night-birds as vile I endure The holy Lightning of a Look so pure ? 14. And Yoa , deare Phylax , lose your Pains no more Upon an undeserving hideous Thing . Why should proud Psyche dwell , as heretofore , Under the shelter of thy scorned Wing ? O let it free it self , and take its flight ; Why should black I defile an House so white ! 15. The odious Bat with more decorum will Flutter about a Thing as dark as she ; And lend her sooty Wings to make a veil For correspondent Ouglines in me . The ominous Raven will fitter be to spread Her swarthy Plumes on my polluted Head. 16. Let me enjoy the sad Inheritance Of my deep-stained Birth : Was I not born Apparent Heir to an entayld Mischance ? Did not my wretched Beings lowry Morn Dawn with eternall Night ? Dwelt not Death in The fatall Spring of my Parentall sin ? 17. Why must my breath defile the Virgin Air ? Why must I load the harmlesse Earth with Guilt ? Why must I stain the World , which would be fair If I were gone ? My Tombe is ready built In any place where Filth , and Dunghils lie . Let Justice have her course , and let me die . 18. My due Home is where Arrogance , and bold Rebellion dwell : O Let me thither goe ! May worthy Eys behold the Sunns fair Gold , And view their way to Heav'n : I have to doe With nought but Pitch and Darknes , which may hide The equall Horror of my wilfull Pride , 19. My heav'nly Spouse ; ( ô why doe I blaspheme ! ) That Spouse who long desired to be mine ; Me thinks from Heav'n doth with a piercing Beam Full on my face and faithlesse Bosome shine , And by that Light read all that Treason I Have wrought against his loving Majesty . 20. O , it will scorch Me up I my Sinnews crack , My Bones are burnt , and all my Marrow fries , My Bosome melts , the Flame devoures my back , My Heart flows down , and wofull Psyche dies . I die ; and yet I breath : My Death lives still : No kinde of Slaughter e'r like this did kill . 21. Surely the Flames which make all Hell so black , Are cool and gentle , if compar'd with these : Why goe I not to take my Kinder Rack , And in th' infernall Torments finde some Ease ? Have done fond fruitlesse Tears ; you are too weak The greater Torrent of this Fire to slake . 22. Here Phylax here , loe I my selfe ungird ; This Token can no treacherous Heart befit : Return it back to my abused Lord , And beg my Pardon who have stayned it . What will it not unbuckle ? Must I be Still Pris'ner to his wronged Courtesie ? 23. And must this Girdle now besiege Me round With an indissoluble Check of my Disloyaltie ? Must I thus close be bound Up in my Selfe , and not have room to flie From what I hate far more than Death and Hell , The sinfull Blots of which this Breast is full ? 24. So strait upon my griped Soul the Chains Of deep Damnation can no Torments tie , As this sweet Cincture bindes me to the Pains Of self-confusion . O Me ! — Here her Crie Did with her Spirits faint ; and down she fell Griefs totall Prey , and Pitties Spectacle . 25. Pitty was neer ; For Charis stood close by , Whose yearning bowells all this while did move : But rous'd more by herfall , she instantly Obey'd the nimble Violence of Love ; Love mov'd her Heart , and that her Hand , by which To fainting Psyche she reliefe did reach . 26. She took her up , and with a sweet Imbrace Instilled gentle Warmth into her Breast , Whose never-failing Virtue did displace Griefs vast Plethora which had her opprest , And by delicious degrees restore Her ship wrack'd Thoughts to their composed shore . 27. So have I seen a wise Physition New spirits to his swowning Patient give , Who , though his Heart before were sunk and gone , Doth by the Potion it again receive , Whil'st in the cheerly salutiferous Cup A draught of liquid Life he drinketh up . 28. Awakened Psyche , with amazed Eyes Beheld her Friends ; but wonder'd more to see Her stout Disease made a tame Sacrifice Unto that heav'nly Cordiall which she Felt reigning in her breast , and which did seize Her Heart both with Astonishment and Ease . 29. Ambiguous Fancies toss'd her up and down Uncertain whether some Dreams Flattery Into a vain Elysium had thrown Her cheated Soul , or whether truely she Was by some courteous Gale snatch'd from the Billows And on the Bank laid safe on Peace's pillows 30. Which Charis seeing ; You may trust , said she Your sudden Happinesse , which wears no Cheat. But see that you misplace no thanks on Me ; Which all are more than due unto your great And constant Spouse , who though forgot by You , Could not his Love away so quickly throw . 31. Those life-renewing Sweets I brought you down , Were none of mine : He sent both me and them : He knew your Wants and counted them his own , Who longs to have you be all one with him . Then by these Comforts which have cur'd your Smart Learn who it is that most deserv's your Heart , 32. O'r-powred with unweildy Thanks and Praise , At this vast Tide of her obtruding Blisse , Here Psyche strove her labouring Breast to ease , Yet neither Thanks nor Praise she could expresse : For what she had conceived , was so great She neither could contain , nor utter it . 33. But Phylax seeing her sweet Agonie , Cri'd , 't is enough , Heav'n can hear mute Desires . Come Psyche , you shall travell now with me To finde full fuell for your amorous Fires . It will be worth your voyage when you see What Balm did grow to heal your Miserie . 34. The God of Goodnesse by his powerfull Eye Reaching those Things which yet were short of Being , Did in the Volumes of Eternity Read all the future World : where clearly seeing What mischiefe would be done by foolish Pride , A potent Remedie He did provide . 35. Indeed had no Redemption invited Thy Spouse to Feast the World with his dear Blood , Yet to Mans Nature hee would have united His own , that the Creation might have stood Fast ti'd unto its Maker , and by this Conjunction , been neer sharer in his Bliss . 36. But seeing by Hereditarie Stains The Stream of Humane Blood runs foule and black , It found work for the virtue of his Veins The Poyson of the tainted Flood to check : Which nobly he perform'd , as thou shalt see When I have led thee through his Historie . 37. As she now cheer'd her heart and count'nance up , A radiant Chariot caught her wondering Eye ; The winged Steeds foam'd at that little stop , And though their Wings were down , their thoughts did fly . Speed was the Chariots Mettall , and each Wheel Composed was of never-tyring Zeal . 38. Come Psyche , come , this Couch for haste doth call , Cri'd Phylax ; fear not , 't is no cheating one , Nor , like thy last , will bear thee to thy Fall ; I mean to hold the Reigns : Come let 's be one , If you , sweet Sir , will have it so , content Said she , and meekly blushing , in she went. 39. Up flew Devotion , and Chastitie The gallant Steeds which did the Chariot draw , Her native Albion soon began to be Lost in a Sea of Air ; and now she saw The wealthy Fields of Gallia , which as fast Behinde her fled as she did forward post . 40. Then climbing higher in her yeilding Way , Eternall Banks of obstinate Frost and Snow Which Winter on the Alps high back did lay , Spight of the nearer Sun , she leaves below , And through the tumult of the justling Clouds Down into the Italian Heav'n she crouds . 41. From thence she launch'd into that Region Which by the Adriatick Storms doth frown , And sped her course above that Ocean About whose sides the Mid-land shores are thrown : So well did Phylax steer , that to a Port So far off , ne'r was made a Cut so short . 42. For having reach'd blest Palestine , she flew Over the groveling Towns of Galile , Untill the Steeds , as if the place they knew , At Nazareth brake off their Course ; where she Viewing the simple Village , wondered why Her Convoy , thither took such pains to flie . 43. But Phylax having led her by the Hand To the unlikliest House ; Behold , said hee , This pretious Monument , which still doth stand To chide their Arrogance who needs will be Immur'd in Cedar , and roof'd o'r with Gold : O who would think poor Dust should be so bold ! 44. This silly Mansion , though it scarce would win Ev'n Poverty it selfe in it to dwell , Was once the House & Home , where the bright Queen Of Glories kept her Court ; in this mean Cell Dwelt She in whose illustrious Family All Heav'n desir'd a Sojourner to be . 45. She , the transcendent Crown of Females , She Great Jacobs Ladder , Aarons budding Rod , The Chrystall Princess of Virginity , Davids fair Tower , the Mother of her God , Mary her selfe : O may that lovely Name Be Blessings Nest , and the dear Theam of Fame . 46. There her plain Cates she eat , or rather kept Her healthfull Rules of sober Abstinence : There did she plie her Prayers , and there she slept When midnight Zeal had tir'd her mortall Sense , No Corner was in all this House , but she Did dedicate it unto Piety . 47. How many Temples in this narrow Room Erected were by her Devotion , Who taught all Virtues here to take their Home ! But if Sin knock'd , She bid it straight be gone ; For at her Door Humility she set : A Potter which would no such Guests admit . 48. Here , on her pious knees , she wept , one day , In wondring Meditation of that She Whom God would chuse to make the noble Way Unto his own fore-told Humanity , O how she blest that Soule , who ever was To be advanced to that matchlesse Grace ! 49. Not for a thousand Worlds would she have thought Her Selfe the long-designed She ; but rather Would with a thousand thousand more have bought An Hand-mayds place to wait upon that Mother , To kisse her blessed feet , or bear her Train , In whom all Excellence rejoyc'd to reign . 50. But whil'st her meek admiring Fancie flies Through this high Contemplation , which drew Applauding joyous Christall from her Eyes ; A bright and gallant Stranger hither flew ; One who from Heav'n her sweet reflection brings , Looking almost like Her , but for his Wings . 51. Youth bloomed in his Face , the blessed Throne Where purest Beauties in fair Triumph sate ; Their brisk and sparkling Combination All ravishing Joyes into his Eyes had put : His Looks commanded Love , but did withall By potent Purity all Lust fore-stall . 52. His Head was crown'd with its own golden Hair , Which down his back its dainty Wealth did shed : The Alabaster of his Neck was bare Sweetly betraying what below was hid In the green ambush of his Robe of Silk , The Curtain drawn upon his Fleshie Milk. 53. That Robe was guarded with the orient Lace Which on Aurora's Virgin Coat you see . Neglect seem'd to have put it on ; yet Grace And Comelinesse would not prevented be , But did in every carelesse fold and pleit To catch Spectators Wonder lie in wait . 54. A silver Girdle did his Loins imbrace With the prest fashion of Travellers : Like Loves sweet Bow his left Arm bended was Upon his Side , whil'st high his Right Hand bears A Lillie , which from thence received more Sweetnesse and Whitenesse than it had before . 55. The Candor of his Wings was no such kinde Of glaring thing , as in the Alpine Snow , Or on the purest Cygnets neck we finde , Or on the soft face of new Milk doth flow : But a celestiall Tincture pure and bright , Made not by scorching , but by whitening Light. 56. He was an heav'nly Citizen , and one Whose place is in an higher form than mine ; In neer attendance on his Makers Throne He with his Archangelick beams doth shine , Whence he , when Heav'n has greatest businesse here , Dispatched is the choise Ambassadour . 57. But though his Eyes their education had Amongst those Claritudes which gild the skies , They never yet at Home did seem to read So much of Heav'n at large , as here he spies Epitomized in the lovely Glass Of Maryes modestly-illustrious face . 58. And , Hail , said He , Thou dearest Favorite Of our great King , in whose selected Breast His Majesty with singular delight Doth take his private , and mysterious rest . Hail thou the Crown of Females , on whose Head Their best exuberance all Blessings shed . 59. The humble Virgin started at the sight , But much more at the Salutation : The complementall Youth did her affright Who us'd such charming Companie to shun ; Untill his Wings admonish'd her that he One of her wonted heav'nly Guests might be . 60. But yet her lowly Soul could not digest The tumor of that strange Hyperbole , Which still she boulted in her thought-full Breast , Being suspitious least some Flattery Had borrow'd an Angelike shape , by which A Woman it more easily might bewitch . 61. O strange , but nobly-pretious Jealonsie Which onely dost in holy Bosoms rest : Thou art the Bar which dost accesse deny To whatsoever might an Heart molest : Pride , Usher to all Sins , comes not neer thee , So low thou liest , so high strutteth hee . 62. When Gabriel observ'd her doubtfull Look , Where Blushes , and where Palenesse mutually Their fearfull and their modest Stations took ; Mary , said He , thy meek Anxiety May spare its pains ; No Danger dares draw neer Her whom the Prince of Power doth hold so dear . 63. He who is Lord of Love , hath seal'd on thee His amorous Heart : the choisest of his Graces , The flowre of all his Sweets , th' Immensitie Of his best Favours , and his Joyes , he places On thee alone , whom he exalts as high As thou art sunk in thy Humility . 64. Witnesse this Message I have now to tell , How much too glorious for Me to bring ! The onely Message which could parallel The boundlesse Love of Heav'ns inamored King : A Message which the World hath long expected , But fit to thee alone to be directed . 65. Behold thy blessed Womb shall Fertile be With a more blessed Son , whom at the due And wonted Season of Maturity , Thou to this Light , lesse fair than him , shalt shew : Nor need'st thou study to contrive the frame Of his due Title , JESUS is the Name . 66. More reason shall that Name finde in thy Son , Than it of old did in Nuns warlike Heir , More noble shall be that Salvation By which his Israel he will repair , Than that which from Beersheba unto Dan Gave them no more but earthly Canaan . 67. He shall be Great , as Great as Might and Worth Can swell an Heros ; or as stoutest Fame Can with her fairest widest Trump blow forth , Which shall be stretch'd with his magnifick Name ; For to proclaim his Soveraignitie , His Stile shall run , The Son of the Most High. 68. He who is Lord of Crowns , and supream King Of Scepters , shall establish him upon His Seat from whose high linage he shall spring , His most renowned Father Davids Throne : Where hee a King of nobler Peace shall sit Than Solomon with all his Wealth and Wit. 69. All Jacobs Seed to him shall homage doe , And govern'd be by his more gentle Law : Yea Time it selfe shall be his Subject too , And his long Sithe unto his Sceptre bow : The Earth shall sink , the Heav'ns shall melt , but hee Shall reach his Kingdome to Eternitie . 70. And here the Angell paus'd : But trembling she , Veild in the scarlet of her modest Cheek , Repli'd , Bright Sir , it seems you know not Me A worthless Maid , who for your high Mistake Wear no pretence : nor may so great a King From a vile Worms polluted Bowells spring , 71. Yet though this Vilenesse be sufficient to Excuse Me from such Exaltation : Be pleas'd to know , I am that Mary , who Finding my selfe too mean for any Son Of Princely Davids Progeny to wed , Resolv'd to die upon my virgin Bed. 72. So shall no sprouts from my unhappy Root Clog the World with their fruitlesse Company ; So shall I scape Parentall Tasks , and not With Childrens Education burdned be , Who finde such Work as poseth all my Art In ordering mine own untoward Heart 73. Though I to Joseph now espoused am , 'T is but to shelter my Virginity , In whose defence he wears an Husbands Name , And of my Weakness will Protector be . My Word is past , that I to God will give My Body back , as I did it receive . 74. Alas , what other Sacrifice have I To render Him for all his patient Love Wherewith he hath thus long sustained my Rebellious Life , and mercifully strove With my Demerits ! O bid me not aspire To what transcends my Reach , and my Desire . 75. Miraculous Meeknesse ! How would other Hearts Have leap d to catch this matchlesse Dignity , From which this most deserving Virgin starts ! O how would st thou thy selfe have joy'd to see So high an offer ! What would'st thou have said Had thy Agenor Gabriels Promise made ? 76. Her Answer forc'd his Admiration higher , And op'd the Door to this sublime Replie : Heav'n is not ignorant of thy sweet Desire ; Thy gallant Vow stands register'd on high Upon a Table neer as white and fair As thine own Heart , and Resolutions are . 77. Such Vows are Jewells , ev'n in Heav'ns esteem , Which is the pure Realm of Virginity : For there th' Eternall Father wears this Gem , With whom the Son and Spirit , Virgins be : After whose fair Example We aspire , And copie it in all our Winged Quire. 78. Through Mounts of Miracles God breaks ope a way To keep thee'still as pure as thy Desire : When All Things in their first Confusion lay , Being a shapeless groveling Mass of Mire ; Who would have thought the Womb of that Abysse Could have produc'd so fair a World as this ? 79. But then th' Almighty Spirit spread his Wing Upon those hopelesse Volumes of the Deep ; And by his generative Warmth did bring To light those Seeds which in that Night did sleep : Thus all this populous Universe you see , Sprung from the Bowells of Virginity . 80. This Holy Spirit over Thee shall hover , And with prolifick Virtue thee endow : He who on Powers Top doth reign , shall cover Thee with his Might ; a Might which will allow Nature no leave nor possibility To contradict a Virgin-pregnancie . 81. This is one Cause , ( and 't is a noble one ) Why He who shall thy glorious Off-spring be Shall wear the Soveraign Title of the Son Of God ; for genuine Divinity Shall be 〈◊〉 , but in a mystick fashion , In the great Businesse of his Generation . 82. Doubt not his Power , whose well-known Limits spread Wide as his boundless Will : the whole World knows How Sarahs dead Wombe now doth live in seed Which past the shores of Numeration flows : How the Preists Rod its sudden Almonds ought Neither to Soile nor Seed , nor Sap nor Root . 83. But I have mighty News to tell thee : She Whose snowie Head confest her Springs was past , Thy Cousen both in Blood and Piety , Cold , drie Elizabeth , hath now at last Conceiv'd a Son ; an argument to thee How Nature can by Heav'n corrected be . 84. The World had stamp'd the Name of Barren on Her sealed Womb , and damm'd the way to Hope Of any Seed ; yet five full Moneths are gone , And now the Sixt succeeds , since Heav'n did ope That froazen Seal : good cause have I to know The Time , who was imployed then , as now . 85. I bare the Tidings to great Zachary , And when his trembling jealous Soul would not Credit my supernaturall Embassie , I on his Tongue a Lock of Silence put , That he might know God could as easily ope His Spouses Womb , as I his Mouth could stop . 86. His Silence bids thee trust these Words of mine ; And , since the Hopes of Heav'n and Earth attend With panting Expectation for thine Assent , on which their noblest Joyes depend : For their sakes yeild ; and for thy Makers , who By Me his best-beloved Spouse doth wooe . 87. He e'r since Times first Birth did wait for thee And has endur'd a World of Sin below , Stretching his strongly-patient Constancie Through every Age of Wickednesse till now ; Knowing that Time at length would bring forth thee The sweet Reward of all his Lenitie . 88. And now thy mighty Houre is come ; ô why Mak'st thou a gentle Virtue prove so hard , Why by thy rigorous Humility Must ripened Joy and Happinesse be barr'd From all the Universe ! O why wilt thou Not let the golden Age have leave to grow ? 89. Why must the gloomy Shaddows which have now Weighed their heavy Wings , in hopes to flie , Return their Night upon Religion's Brow , Which 'gan to clear up at the Dawn of thy Long long'd-for Birth ; and would'st thou but give way Would straight break open into Grace's Day . 90. As when the Moisture which contented was To dwell below , and nestle in the Earth , Is by the powerfull Sun entic'd to passe Unto an higher Home : it issues forth With gentle Resignation , and doth rise In meer submission to dwell neer the Skies : 91. So now the lowly Virgin conquer'd by The potent Pleasure of her loving Spouse , Exceeds her old , by new Humility ; And with her selfe , her former Meeknesse throws Before his feet , content to be whate'r His most victorious Love would make of Her. 92. Behold , said she , The Handmayd of the Lord , ( For he hath given Me leave to use that Stile , ) Since Heav'n will have it so , may thy great Word My worthless Bowells with Performance fill : To Him who made Me , I my Selfe resign ; 'T is fit His Pleasure , and not mine , be Mine ; 93. This blessed Word no sooner brake from her Sweet Lipps , but to the Top of Heav'n it flew ; Where in the Mouthes of all the winged Quire It found its Echo , and was made a new And pretious Anthem ; for the Sphears that Day Measur'd their high Dance by this onely Lay. 94. All Nature heard the Sound , which in her Eare Spake , Life , and Joy , and Restauration . O blessed Musick , which so cheared Her , That her old Wrinkles into Smiles did run ; Fresh Fire she glowing felt in every Vein , And briskly thought of growing young again . 95. For now that Spirit which first quickned her Return'd again , and flew to Maryes breast . O what Excesse of Sweets and Joyes did bear Him company unto his Virgin Nest ! O what pure streams of Light , what glorious showrs Of most enlivening , and prolifick Powers ! 96. With these flew down Enternities great Son To be a Son of Time ; and parting from His Fathers Bosome , Glories sweetest Throne , Chose Ashes for his House , Dust for his Home . Having taught Exaltation to bow , And of the Most High made Himselfe Most Low. 97. In vain should I , or all the Angells strive To reach at that impossible Eloquence Which might a paralled Description weave For that immense mysterious Confluence Of purest Joyes , with which in this Imbrace The most enobled Virgin ravish'd was . 98. Onely her spatious Soul , the blessed Sea Where all those Floods of pretious Things did meet , Knew what it comprehended : Glorious She Did taste the rellish of each mystick Sweet In one miraculous Instant , and did trie The various Dainties of Divinity , 99. For though this Generation had been The deepest Project of Eternity , Yet were its Wonders all transacted in Durations most concise Epitomie . One single Moment crowned was with this Exploit of most unbounded Power and Bliss . 100. O mighty Moment ! at whose feet , all Dayes And Moneths , and Years , and Ages , homage pay : Upon whose Head Time all its Glories lays , Wishing that thou migt'st never slide away : Eternity holds it selfe deep in debt To thee , in whom its sweetest Wonders meet . 101. This Universe for ever thou dost tie Close to its greater Maker : Thou dost join These Mortall Things to Immortality , And in one Knot both Heav'n and Earth combine : Thou giv'st Fertility a new-found Home , And bid'st it flourish in a Virgin-Womb . 102. For Mary now the Mansion-house became Of her conceived God , who deign'd to take His Pattern from her reverend Bodies frame And borrow part of Her , thereby to make A Garment for himselfe , that hee might be As true and genuine Flesh and Blood as she . 103. O Paradise how poore a Soile art Thou To the rare Richnes of this Virgin Bed ! That Tree of Life which in thy Heart did grow , It self but as the shade of this was spread : Here is the Garden where the noble Tree Of everlasting Life would planted be . 104. Blush all yee Heav'ns ; the gallant Virgins Wombe Hath left no Looks but those of shame for You ; All Glories here have chose their dearer Home ; And fairer shine , because They make no show : Here dwells a Sunn whose Count ' nance is a Book So bright ; your Phebus dares not on it look . 105. The most resplendent equall Character , The flaming Brightnes of the Fathers Face , Hath now vouchsafed to exchange his Sphear , And in this lesser Heav'n to plant his Rays : Which yet He hath so sweetned and allayd , That He consumeth not the tender Mayd . 106. Thus , when to Moses He came down of old Arrayed all in fire , and took his Seat Upon a simple Bush ; his flaming Gold In mercie to the shrubb , reind in its Heat , And all the leaves with harmlesse Brightnes fill'd , Which He was pleased not to Burn , but Gild. 107. When Gabriell had seen this wonderous sight He bow'd his holy Head , first to adore His new-conceived Lord , wishing he might Have made his dwelling on this blessed Floor ; And then to take his reverent leave of Her , Whom yet to Heav'n He in his mind did bear . 108. Whether as He mounted up , the News He tells To every Orb and Star ; but cheifly to Th' inquisitive Spirits , whose ears and hearts he fils With all the Wonders He had seen below , Till with applause from every Angels Tongue The pretious Name or humble Mary rung . 109. Thus Phylax spake . When Psyche fill'd with Joy And Admiration , cri'd Why may not I Have leave in this dear Mansion to stay ? Where can I better live , or sweetlier die : Humilities own Palace best will fit Me who through Pride stand most in need of it . 110. If that be thy Desire , thou strait shalt see Phylax reply'd , a fairer House than this , Fairer in more transcendent Poverty , And nobler farr in higher Lowlines . With that , into the Chariot again He takes her up , and gently moves the Rein. 111. The ready steeds no more Monition needed , For through the Ayr they Snatch'd their greedy way , And o're the Galilean Regions speeded ; No Hills were high enough to bid them stay , No windes out-ran them ; but to Bethlehem Well neer as soon's their Drivers thought they came . 112. There lighting down ; Behold this Town , my Dear The Guardian cri'd where Fame once lov'd to grow : Jesse's illustrious Sonn was nurtured here ; Here reverend Samuell did prepare his Brow For royall Honour , when upon his Head The Crowns rich Ernest , holy Oile he shed . 113. This chosen Root , in Kings was fertile , whose Successive Hands through many Ages bore The Jewish Sceptre ; till with other Foes Sin , stronger than the rest , combin'd and tore , It from its guilty Owners farr from Home , First unto Babylon and next to Rome . 114. Rome holds it still ; and makes this wretched Land Pay that sad Debt its Wickednes contracted : How oft has an imperious Command Heavy blood-squeazing Taxes here exacted ! Drowning in Gall this servile Country now Which did of old with Milk and Honey flow . 115. ( Such miserable Gains fond wilfull Men Condemned are to reap , who needs will be Driving the self-destoying Trade of sin : To such heart-galling Bonds of Tyranny ; All those unhappy Nations make haste Who from their Necks Heav'ns gentle Yoke do cast . ) 116. This golden Trick Augustus learned , and Summon'd the People to a generall Taxe : The Warrants strait awak'ned all the Land , And every One to pay his Homage packs To his Parentall Town , the Register Of Tribes and Kindreds being setled there . 117. This cost good Joseph and his blessed Spouse A tedious journey , for the Way was long , But short the Days : in Winters inmost House ( Cold churlish Capricorne ) the Sunn had clung The Morning and the Ev'n so close together , That there was left no room for cheerly Wether . 118. The holy Travellers through Cold and Frost And Northerne Blasts , took their unworthy way : ( What pious Heart would not have been at cost Of its warme Sighs , that sharp Breath to allay ! ) Yet slowly went , for Maries time was come , And God lay heavy in her tender Wombe . 119. Alas She to her Travell travelled , And came at length all-weary to the Town : Where the poor Court'sie of an hired Bed To lay her weather-beaten Body down , She hop'd to find : But Winter now had cast On Men , as well as on the Earth a Frost . 120. The Men were Ice ; so were their Doors ; for both Were frozen up against poor looking Guests ; Wher e'r they knock'd , the surly Host was wroth , And cri'd , my House is full . Indeed those Nests Were onely courteous 〈◊〉 , which barred out All Birds but those which feathers for them brought . 121. The Inns by silken and by purple Things Were taken up ; each Gallant must have room ; Room for his great Self ; Room for those He brings To make Him greater ; Room for what doth come Swelling about Him , his fond State and Port , Which in a Chamber must alone keep Court. 122. Thus was the Universe's King shut out Of his own World as He was entring in : Long had the tired Pilgrims sought about , And yet at no Door could Admission win : And now Night crowded on apace , and drew Their Curtains who as yet no Lodging knew . 123. Amongst the other Beasts this made them call For Pitty , seeing none was left with Men : Observe that Rock , which all along the Wall Lifts up its Head to meet the Easterne Sunne : See'st thou the craggie Mouth it opens ? That Was then the Hospitable Stables gate . 124. Come neer and mark it well : This Caverne was The homely Lodging of an honest Oxe , Whose Chamber-fellow was a simple Ass : Neither the House nor Dwellers needed Locks Or Barrs , or Hoste , to keep the door , and make Intruding despiceble Guests turne back . 125. But to rejected Ioseph and his Spouse This Rock less stony proves , than all the Town ; The pair of courteous Beasts to them allows Far more Humanitie than They whose own Nature engag'd them to be Men , and kind To those at least in whom Themselves they find . 126. In went the blessed Travellers , and from The Beasts , whose Hearts no Avarice had scar'd , Borrow'd a portion both of their Room And of their Straw ; and there their Bed prepar'd : Where to a Temple having turn'd the Cave , Themselves to Rest they after Vespers gave . 127. But though sleep sealed up the Virgins Eye , Her Heart was watchfull and did Travell still ; It travell'd through a Visions Mysterie , But of this Way no weariness did feel . Her Womb seem'd all on fire , whence issued out A flash of Lightning and whirl'd round about . 128. It whirl'd about the World , and in its way Devoured every thing compos'd of Dross , Of idle stubble or of fainting Hay : The silver Creatures beare somelittle Loss ; But those of genuine Gold , grew onely more Illustrious and youthfull than before . 129. The World refined by this searching flame , In every part grew radiant and brave ; No Blemish , or Capacitie of Blame Peep'd out from East to West ; but all things gave A fair account of their own selves , and by Their perfect Beautie satisfi'd Heav'ns Eye , 130. Whilst on this splendid Reformation She Her Wonder pour's ; Dame Natures vigilant Clock Discovering Midnight , rouz'd her Piety Unto its wonted Task : The earliest Cock Had rarely crow'd e'r she began to pray ; But heer you know she faint and tired lay . 131. Yet , to bring forth her Prayers , she rose : But now A greater Birth was ripe ; Nights silent Fear With the grimme Powers of Darkness bold did grow , And on the sleeping Worlds face domineer ; Little suspecting that an High-noone Day From Mid-nights bosome could break out its way . 132. When LOE the Virgin bringeth forth her Son , Who by the Glories of his own sweet Face Commands the dusky Shaddows to be gone And to his full-tide Day resigne their place . Her friends about Her , Soveraign Pleasures were , Joy was the Midwife which assisted Her. 133. No faintings chill'd her Heart , no Pangs did tear Her Privileg'd Bowells , nor no Crie her Throat : Those sad Revenues all entailed were Upon polluted 〈◊〉 : She whom no Blot Of sinfull pleasure could pretend to stain , Advanced was beyond the Shot of Pain . 134. No Circumstance of Shame , or Filth did blurre The noble Birth the Work was pure and clean : Shame on those Hearts whose Thoughts deflowred Her Accomplish'd Purities unspotted Queen : Shame on their slovenish 〈◊〉 , whose Brains Rais'd nere a Fount to wash the Infants stains . 135. Her dear Virginity remain'd the same Unbroken Jewell that it was before : As God into Her reverend Bowells came Yet never stayd to open any door ; So He returned thence , that devoted She Might still a Virgin , though a Mother be . 136. Thus when the Virgin-Soul is big with Thought , Without all Pangs , and Stains , and Ruptures , She 〈◊〉 of Her Burden is , and out Her Off-spring comes all clad in Purity . Thus when the fire the beuteous flame brings forth ' As pure it keeps as 't was before that Birth . 137. Thus when Heav'ns Light doth through the Window press , It bears the Colours it found painted there , Yet neither breaks nor robbs , nor blurrs the Glass , But makes its Beauties more advanc'd and clear . Thus when a Brood of 〈◊〉 fills the Air , Their Mother flowres still no less Virgins are . 138. Thus though great Phebus every Morning springs From fair Aurora's lap , yet she a Maid Remains , as pure as are those smiling Things , Those Roseall Blushes at her portall layd ; Heav'n being pleased to contrive this Way To make Her Virgin-Mother of the Day . 139. But ô , Aurora's Day is Night to this Which in the Night from Maries womb did Rise : This was the Day of 〈◊〉 , of Love , of Bliss , The Day of Jewells and of Rarities , The Day of Miracles , the conquering Day Which never shall to any Night give way , 140. The Day which made Immensitie become A Little One ; which printed more than May Upon Decembers face ; which drew the Summe Of Paradise into one Budde ; the Day Which shrunk 〈◊〉 into a Span Of Time , Heav'n into Earth , God into Man. 141. Heav'ns twinkling Lights shut up their dazeled Eyes , And payd their blinde Devotion to the Dawn Of Jacob's Star : The Moon did sacrifice Her silver Beams unto 〈◊〉 golden Crown Of Glories , which their royall Circle made About the place where the bright Child was layd . 142. His softest Feathers Winter thither sent To be a 〈◊〉 for the Infant 's Head ; And sure no Harm the honest Season meant When in the Cave his fluttering Snow He spread : But at his Presence into Tears they fell , Seeing a whiter chaster Spectacle . 143. Fain would the most illustrious Hoste of Heav'n , Whose Wings were up , whose Thoughts already flew , Have hither march'd , and to their Soveraign giv'n A Volley of full Praise and Thanks : But due To the dear Mother's brave Devotion Was this great Grace , first to salute her Sonne . 144. She therefore , ( having with exuberant Joy Beheld the Wonder which her self had bred ; And , opening through applauding Tears the way To her exultant 〈◊〉 , offered Her Self a prostrate Sacrifice before His feet ; and taught the World what to adore ; ) 145. Cri'd , O my pretious Son , and more than mine , How shall thy worthlesse Mother and thy Maid With due Attendauce wait on thy divine Cradle , without thine own almighty Aid ! How shall my wretched Dust Great Thee imbrace , On whom the brightest Angells durst not gaze ! 146. These words wak'd pious Joseph : Who when he Beheld the Infant , stayed not to ask Whose , or whence was that blooming Majesty , But straight bows down himselfe to his due Task . Those Beams of such convincing Sweetnesse were , That He concludes his God must needs be there . 147. With lowly Adoration on the Floor The dear example of his heav'nly Spouse He sweetly copied , and his Soul did poure Forth in ecstatick Thanks , and Praise , and Vows : For at the radiant Casement of those Eyes God looking out , call'd for that Sacrifice . 148. Those dainty Easts of gentle living Light , Those diamond Quivers of divinest Love , Those Wells of ever-springing Joyes , those bright Mirrours of purer Beauties than doe move About the silver Heav'ns when Night is fine , Or when the Day in Cancer's height doth shine . 149. As the Doves Eyes thrice wash'd in milk , upon The neighbour Rivers Chrystall , move and play , So on the Mother did this Spotlesse Son The Purity of his fair Looks display ; That by his Eye he might himselfe approve Conceiv'd by none but Heav'ns eternall Dove . 150. His skin , the seat of softest White and Red , Did that delicious Conjunction shew By which his Mothers Blush was married Unto that lovely Doves all-Snowie Hue. Ten thousand Ladies Pencills ne'r could teach A Skin so rich perfection to reach . 151. His goodly Head is of refined Gold Being it selfe unto it selfe a Crown . O that the fond bewitched Worldlings would Exchange their Avarice , and once fall down To worship this diviner Mettall , which With surer Wealth their Coffins would enrich . 152. The gentle Hillocks of his Cheek present Two soft and living Beds of pretious Spice , With which their flowrie Neighbours blend their sent , And in one fragrant Combination rise . His Lips , like Lilies , whensoe'r thy stir , Thick Blessing drop of odoriferous Myrrh . 153. As Berylls marshalled in golden Rings , So in his richer Hands are Graces set : As Ivory which prides the Throues of Kings When Streaks of Saphirs Lustre garnish it , Such is his lovely Bellie ; onely this Thrills through its Beauty , Warmth , and Tenderness , 154. As slender Pillars of white Marble , which On Sockets of the finest Gold do stand , So his fair Leggs are builded on his rich And gracefull Feet . His Aspect doth transcend The loftiest Excellence of Cedars , when They look from their Majestick Lebanon . 155. His Mouth the Gate of Sweetnesse is , and he Is round array'd with nothing else but Love. In this miraculous Epitomie All choise Extremities of Glory strove Which should be most Extream , and in that fair Contention , every One was Conqueror . 156. As Joseph with these Wonders Feasts his Eye ; The reverent Mother on her Sons dear Feet A consecrated Kisse presents ; and by That Taste encouraged unto a sweet Audacity , she ventured to sip The roseall Dainties of his heav'nly Lip. 157. O noble Kisse ! which might a Seraph hire His highest Orb to leave , his Mouth to wipe , In hopes to drink in more delicious Fire From this young Altar , than from all the ripe Flames of the Empyreum ; Fire which is Fed with no fuell but pure Joy and Blisse . 158. O Kisse , which fetch'd the Mothers joyous Heart Into her lip , and seal'd it on her Son ; Which he receiving did his own impart In answer to her sweet Impression : O Kisse , the sacred Complement between Heav'ns highest King , & Earths most lowly 〈◊〉 . 159. This done ; her carefull and most tender Hands Begin their duty to the noble Childe : Whom having dress'd in simple swadling Bands She to her Breast applies , whose Bottles fill'd With Milk , but more with Joy and with Delight , To his first Breakfast did their God invite . 160. Then stepping to the Manger , on that Bed ( The onely Bed except her own soft breast , ) Where Hay and Straw were for the Coverings spred , She laid Him down to take his hardy Rest : Forth with the Oxe his Infant-Owner knew , The wondering Asse his Masters Crib did view . 161. They both due distance kept , and , as they could , Adored Him who saves both Man and Beast , Him who alone did nourish and uphold Them from the Field with a perpetuall Feast : Their Manger Straw and Hay they well can spare For his dear Service whose own Gifts they were . 162. As there He lay , the holy Mothers Breast Grew big with noble Contemplation : Which as her Tongue brought forth , and sweetly drest In vocall graces , all the Cave begun To imitate the Accents of her voice , And in soft Echo's duplicate the Noise . 163. Almighty Infant , who till now , said She , Wert round arrayed with celestiall Flames , Whose Mantle was eternall Majesty , Whose Crown was Glories most unbounded Beams , What condescent of mighty Love is this Which of that supream Pomp doth thee undress ! 164. Could Clouts , and Raggs have ever hop'd to be Exalted to this strange Prerogative , That wretched They should unto naked Thee The courtesie of their poor shelter give ! Surely henceforth all simple Weeds , which be Of kin to these , shall pretious be to Me. 165. Let Silks , and Gold goe puffe up Prince's Pride , Who for their Stains doe need a beauteous Veil : This home-spun Rayment will a Body hide When friezing Cold , or melting Heat assail . Thou art contented to be but thus fine : Then let who will , for Me , their God out-shine . 166. Thou art my God ; this Vestures duskie Cloud No such ecclipse can on thy Glory throw , But through its gloominesse my Faith can crowd And see to whom I adoration owe. Loe I adore Thee , who art still Most high , Ev'n in this Bottom of Humility . 167. Fair was thy Throne when Thou did'st mounted sit At the Right Hand of thine Imperiall Father , When all the Heav'ns were bow'd to be thy great Chair of Majestick state ; when Earth did gather It selfe up close , and ready stand , to be A faithfull Foot-stoole to thy Sire and Thee . 168. When the vast Volumes of Immensitie Unto their utmost Bounds were stretched out To spread a correspondent Canopie Over thy glorious Head : When round about Brightnesse and Power , to compleat thy Port , Fill'd the brave Circuit of thy mighty Court. 169. But now the Sceen is chang'd ; now this poor Cell , This Manour-house of shame and scorn , must be Thy native Palace ; now thy Throne doth swell No wider than this Cratch ; now Poverty Has layd Hay for thy Pillow , faded Hay , Which speaks what Weaknesse thou assum'st to day . 170. Now all those flaming Hierarchies , which did With Halalujhs fill thy royall Eare , Are left at home ; now thou art furnished With these dull Waiters which stand silent here , This Oxe and Asse , the onely Servants Thou The Worlds great King did'st ready finde below , 171. Goe great Retinues , gaudy Palaces , Goe Beds of down , of gold , of ivorie , Goe wait upon your dainty Prince's Ease And help to countenance poor Majesty . But yet lament your Prides dishonor , since You are not owned now by Glories Prince . 172. But Thou , ô pretious glorious Poverty , Enobled by this Morns bright Miracle , Shalt my Delight , my Pomp , my kingdom be : Thy Raggs shall all Embroyderies excell , Thy Cottages all Marble Towers out-shine , Thy Hardship pleasant be , thy Shame divine . 173. And yet , dread Infant , give my Wonder leave To gaze upon a greater Change than this : Thou did'st from thy omnipotent Sire receive Thy equall Selfe , and sweetly rest in His Bright Bosome , where unbounded Pleasures swim , Joying from all Eternity with Him. 174. But now thou art a Son of Time become , And of poor Me , a shorter thing than Time : That Bosome thou exchangedst for my Womb , Light 's largest Heav'n for a dark narrow Clime ; Where of Mortality thou did'st lay hold , And up in Dust thy gallant Godhead mould . 175. All my amazed Thoughts are swallow'd quite In this Abysse of thy Humility . O vast Abysse ! as deep as ever Height It selfe was high : I yeild , I yeild , to be In this miraculous Sea of Goodnesse drownd , Which onely Thou , the God of it , canst sound . 176. But ô how far thine Handmayd is beneath That noble Accusation Gabriel layd Unto my charge ! Thy Condescention hath Monopoliz'd all Meeknesse , and array'd The World in Prides due shame , which though it seek Lower than dust to stoop , now is not meek . 177. Whil'st in this sweet ecstatick Passion Of Piety , Her blessed Soul did flame ; A Flock of Shepheards , with an heav'nly Tone Fresh on their echoing Tongues , in triumph came Unto the Cave , which to their eyes did yeild A fairer Sight than their late glorious Field . 178. In Joseph they beheld the best of Men ; The flower of Females they in Mary saw ; The sweetnesse of all Infants in Her Son , Who yet was far more beauteous than his show . This Sight determined their Vows ; which they Before the Manger with due reverence pay . 179. For with a prostrate Soul , and bended Knee Each one upon that simple Altar lays A tender Lamb : The Offring smil'd to see The innocent argument of its own Praise , Beholding in the royall Babe how nigh It was of kin to his meek Majesty . 180. O sweet , and Mighty Little One , said they , Deign thy Acceptance of these rurall Things , The Cream of our poor Flocks : which whil'st they stray About the Plains , may thy Protections Wings Shelter both Them , and Us ; to whom no 〈◊〉 Shall be a Diety , but Thou alone . 181. Whene'r the hasty Wolfe , the hideous Bear , Or raging Lyon challengeth his Prey , O let the Shield of thy Defence be near Th' injustice of their Challenge to gain-say . Alas , our Crooks are feeble Things , and We As weak as they , repose our trust in thee . 182. The venerable Mother joy'd to hear Their humble Orison : And , What , said She , My honest Friends , has call'd you from your Care Thus to attend on this new Piety ? To Night and Dangers what has made you leave Your other Lambs ; and these why doe you give ? 183. Fair Queen of Grace and Blisse , the Men repli'd , Bowing themselves before her reverend Feet , No Fears nor Dangers can our Flocks betide Whil'st We are come our new-born King to greet . Heav'n sent Us hither ; and We need not fear But Heav'n is able to supply our Care. 184. Whil'st in the open Field our Watch we kep'd Befriended by the Moon and Stars , that no Perill might wake our tender Flocks , which slep'd Together with their tenderer younglings : Loe There rush'd from Heav'n a sudden mighty Light Which out of all the wide field chased Night . 185. The Frighted Moon and Stars flew all away , With unexpected Gold the Skie grew bright : We never yet beheld the entring Day Break from the East with such commanding Light. 'T was Glories Morning this , and in our eyes , No Sun but Majesty did seem to rise . 186. With that , and with Amazement blinded , we Fell down , supposing Heav'n had done so to . And that the Beauties of Sublimitie Came poste on some grand Businesse below . And here we see what fetch'd them down ; thy Son May well wooe all Heav'n after Him to run . 187. But as poor Bats , and wretched Birds of Night Surprised by a sudden-rushing Flame , Are strook with horror at the glorious Sight , Which seals their eyes , and open sets their shame : So wee by this strange Apparition were Besieg'd no lesse with lustre , than with Fear . 188. When , as we trembling lay , a radiant Friend Who gently hover'd in the neighbour Aire , Did fan fresh comfort with his Wings , and lend Our Hearts new Courage : 'T is no Night of Fear Said he , Look up , and view this Sceen of Joy Set forth in Heav'ns most festival Array . 189. We op'd our Eyes , and round about beheld How Smiles and Comforts had bedeck'd the Place , Which seem'd no more a common Countrey Field , But Paradise's own delicious face : And such wee should have thought it still , had we Not hither come , and seen thy Son , and Thee . 190. But yet a Beauty next to yours wee saw , Almost as bright , as sweet , as milde , as grave , That Angel which did upon Us bestow That courteous Item ; His Attire was brave , His Looks , the Glass of Heav'n , most sweet his Tongue ; From which these blessed Words of Comfort rung : 191. BEHOLD , I bring you News of greater Joy Than kindest Heaven till now did ever send ; Joy which through every Heart shall melt its way , And with the Sun its equall Course extend : Joy which shall know no Limits , but through all The World display its gallant Festivall . 192. For unto you , and your grand Blisse , this Morn In royall Davids City , Christ the Lord Of Him , and You , and this whole World is born : A mighty King , who cometh to afford The often-promis'd long-desir'd Salvation Unto his fainting , and decayed Creation . 193. Stagger not at the News ; but let this Signe Assure your Faith , and banish needlesse Doubts : You shall at Bethlehem finde this divine Infant wrapp'd up in simple swadling Clouts , And in a plain and correspondent Bed , The Asses Manger , resting his sweet Head. 194. As we for Joy at these strange Tidings started , Behold , a sudden Globe of flaming Light Into a stranger Apparition parted , And to new Wonders summoned our sight : For at a diamond Table fair and wide A numerous Quire of Angells we descri'd . 195. Soul-charming Melodie amongst them sate , At her left hand Applause , Joy at her right , Behinde her Glory , Praise before her , at Her foot luxuriant , but pure Delight . The Spectacle alone was ravishing ; But ô what Raptures when they 'gan to sing ! 196. Glory to God in all Sublimity , Peace upon Earth , and unto Men Good Will : This was their Dittie ; but their lofty Key Did not our mortall reach alone excell , But surely pos'd the Sphears , though these , they say , In soveraign Musick spend both night and day . 197. O how our pretty Lambs did leap and dance ! What Troops of merrie Wolves came tripping in ! How were the Bears seiz'd with a gentle Trance ! How did this Harmony the Lyons win ! All Salvagnesse was quickly charm'd asleep , And every Beast was now a gentle Sheep . 198. The Stones look'd up and seem'd to wish for feet , The Trees were angry that they stuck so fast ; All Things desir'd the Melody to meet , And , as they could , unto the Dance made haste . With that , our silly oaten Pipes wee broke , And then our Parts with cheerly Nature took . 199. And though our Feet never more nimbly flew Than in their Answer to this Musicks Pleasure , Doing their best indeavour to trip true To every Turn , and Point , and Aire , and Measure ; Yet in our joyous Breasts we felt our Hearts With more Activity , dancing their Parts . 200. The Anthem finished : That glorious Fire About the Company its Arms did spread , And homeward convoy'd the illustrious Quire. We saw how wide a Gate Heav'n opened To let them in : We saw it shut and yeild Back to the Stars their free etheriall Field . 201. Thence came We hither , and the Promise found As true and noble as our Expectation : Which from this Cave shall by our Tongues rebound To every Ear we meet : By this Narration Our Hearts shall eased be , least by the Wonder Of this Heav'n-crowned Morn they split in sunder . 202. But when the Yeares fresh youth returns , to deck The Bed of Aprill in its vernall Hue ; The choysest sweets and Beauties We will pick , And wreath a Chaplet for the fairer Brow Of this our blooming Lord. Till when We place Our Hopes of safety in his onely Grace . 203. Here , with three Adorations to the Sonne , They of the Mother and good Joseph , take Their humble leave . But she , when they were gone , Deep in her Bosome prints what they had spake , The News , the Quire , the Song , the glorious Light , Which duely she reads over Morn and Night . 204. And well she div'd into the Reason why That glorious Hoste kept distance from the Cave , And to these Creatures of Humility , These simple honest Swains , the honour gave Of being his first Visiters , who came To be at once a Sheepheard , and a Lamb. 205. But when the Sunne seav'n times himself had shown To all the World , and bid it idolize His Beams no more , but fall down to its own Almighty Rising Phebus , at whose eys His Flames were kindled : Janus op'd the door , And in her Armes Aurora New-year bore . 206. And this was Circumcisions sacred Day ; Nor would the royall Infant spared be , 〈◊〉 under this sad bloody Yoke did lay His tender Neck ; that exemplary he Who was through all Obedience to runne , His Race of Patience might betimes begin . 207. There sate He on his yerning Mothers Knee , Who with all tendernesse the Work dispatch'd : O how much 〈◊〉 in her Heart did she Receive the Knife , when it the Infant touch'd ! But yet she knew her Wound would greater prove , If she had broke the Law by too much love . 208. Down fell the pretious purple Dew , and gave The World sure earnest of what was behinde . For 't was resolved it at length should have The utmost Drop his deepest Vein could finde : Mean while , these few will serve to write the Bonds By which he for the rest engaged stands . 209. O liquid Jewells ! happily have You Be-sprinkled all the Fore-head of the Year ; The Year , which now on his be-decked brow More beauties then the face of Heav'n doth wear ; The Year , which sealed is by You to be From Sins and Mischeifs Impositions free . 210. Thus when the Paschal Lambs lesse worthy Blood Bedew'd th' Egyptian Doors of Israels Sonnes , Peace and Security for Porters stood , And stav'd Destruction from their Mansions . Had but this Blush on other Gates been seen , Both Grace and Safety had dwelt within . 211. Now Januaries Calends washed be By these dear Droppes , from all that guilty Gore Which Heath'nish most unholy Sanctity In lavish Floods upon their face did poure ; Fair shines the Day , thus reskew'd and releast From Pagan stains , to Pieties pure Feast . 212. And now is printed on the Childe that Name Which sweetly sate upon bright Gabriels Tongue When to his Mother with the News he came , That Name which sweetens every Cherubs song ; That Name of Bowells , of omnipotent Love , Of all the Ioyes that make Heav'n be above . 213. JESUS ô what vast Treasures couched lie In the rich bosome of this little Word ! A Word which spreads its mighty Majesty Through Heav'n , & Earth , and Hell ; all which are stor'd With reverend Awe when e'r it sounds , and on Their bended Knees adore the Virgins Sonne . 214. JESUS ! ô Name of glorious Dainties , how Unwilling are my Lipps with thee to part ! Yet shall thy Musick never cease to flow In pretious Echo's all about my Heart . JESUS ! ô sweeter Name of Life ! ô Name Which makest famous ev'n eternall Fame . 215. These matchlesse Things , my Psyche hapned here This simple Place with noble worth to crown . But yet these were not all . Has not thine ear Been fill'd with Balaams infamous Renown , Whose innocent Asse was fain to use her Tongue , And check her sillier Master for her wrong . 216. This Son of Avarice , and Heir of Hell By frighted Balak hired to enchant And heap his Curses upon Israel , Was by thy Spouse enforced to recant His dire intentions , and change his Tone Against his Nature , as his Ass had done . 217. Thy Spouse did thrust reverend Prophesie Into his Mouth , of Jacobs rising Star : Which he himfelf left as a Legacie To all his Heirs , and charg'd them to have care That no forgetfulness did blind their Eys From watching when that promis'd Light should rise . 218. Amongst their mystick Notes these Words they laid From Age to Age , and often read them o'r With dread Devotion , being still afraid The Star might chance to deep from Heav'n before They were a ware , and spie their souls asleep , Whom Balaam had fore-warn'd their Watch to keep . 219. No Comet on the World did ever look But strait into their studies them it sent , Where , after Counsell had with many a Book , Through all its flaming Lineaments they went , Examining the length of every Hair By its own light , which Head or Beard did wear . 220. But when Eternities sweet Day began To rise not from the East , but this poor Cave ; A gallant Star into Arabia ran And notice of the glorious Bus'nes gave To Everie Eye which was instructed how To read the Characters of Heav'ns bright Brow. 221. Three Venerable Men dwelt there , all Grey As well within as they appear'd without , Kings of the Villages and Fields , where they Reign'd by their secret Wisdoms high Repute : No Star but they knew well , for from the East They had been long acquainted to the West . 222. They , looking out that Night , their friends to view , Espi'd Stranger dress'd in bright Attire , To which their wondering Contemplations flew , And busie were about the radiant Fire . The more they look'd , the fairer room they found Where on more Admitation to ground . 223. Eys which have gazed since the Star was set Have read in it a flaming Child ; upon Whose golden shoulders a large Cross was put : Such power has superstitious Fiction To credit whatsoe'r it does espie In the blind Book of its own Fantasie . 224. A Book which cunning Hell improves so high , That it has often cost poor Truth full dear ; For Lies embroidered upon Verity , Makes ev'n the Ground-work fictious appear : And when course Tares amongst pure Wheat creep up They spoyle the credit of the hopefull Crop. 225. These sage Observers no such thing descri'd , But onely a miraculous Beautie read In this unusuall Star , whose Beams out-vi'd All glories that bright Venu's face could plead ; And when the Day drew on , displayed far More cause why this should be the Morning 〈◊〉 226. For when from roseall Aurora's door Fair Titan shak'd his locks , and marched out ; Nor any of the other Spangles , nor Brisk Venus could approve herself so stout To stay in Heav'n and view his Soveraign Light , But slipp'd aside , and waited for the Night . 227. But this brave Star stayd still , and to his face Told Phebus that he had as much to doe In Heav'n as He ; that his fire kindled was To light a fairer Day than He could show ; A Day which sprung not from his vulgar East , But chose its Morning where it pleased best . 228. This Resolution of the Star did much Amaze the Magi , who in all their old Records of Wonders , could not meet with such A venturous Apparition inroll'd And why , said they at length , may this not be The Star which Ballam's quick-eyd Soul did see . 229. Then throwing all their useless Books aside , They to that God who Balaam did inspire Address their Prayers to be satisfi , d About the meaning of that wonderous Fire . God kindely answered them , and taught them why He check'd the Sunne by that fair Prodigie . 230. Heav'ns mighty Love so , universall is , That through the Schoole of Magick Darknes it Disdaineth not with gracious Beams to press ; Where in their black Profession it doth meet The Sonns of Night with radiant Mercie , and Them to the Day of Life and Bliss doth send . 231. Their Sumptures now they in all hast provide , Though yet uncertain which way they should tend : When loe , the Star deign'd to become their Guide , And with a moderate pace its course did bend To Palestine , that it might not out-run Their Dromedaries mortall Motion . 232. Sweeet was their journey : O dear Star , said they Who would not follow thy Direction ! What Error now can cheat Us of our Way Who under Heav'ns illustrious Conduct run ! That fierie Pillar , which led Israel , We Now envie not , who convoy'd are by Thee . 233. Thus travelling till Salems towrie Head Had met their Eys , they thither turn'd their way , Presuming there to find the Princely Bed Whereon the New-born King of Salem lay . But now the Star grew wroth , and hid its face , To chide their doting Error on that Place . 234. That chode in earnest : but mistaken They Conceiv'd its Office here expired was , Having unto the period of their way Now brought them safe . Into the Town they pass , Swoll'n big with mighty Hopes forth with to see Thy glorious Spouses Infant-Majesty . 235. With their great Question every street they fill Enquiring where the native Palace stood Of Him who was born King of Israel : By whose bright Star We from the East have rode Said they , and come to represent our meet And bounden Homage at his royall Feet . 236. Much was the Boldness of the Men admir'd , Who now within the reach of Herods spight , So stoutlie for another King enquir'd Plainly confuting his usurped Right . But this the Valour was of Pietie Which doth securely all the World defie . 237. With fears and jealousies this News did pass Through thousand ears , till it to Herod's came ; The guilty Tyrant stung and startled was At the strange broaching of that dangerous Fame : His Heart throbbs high his Sceptre seems to quake , His Throne to totter , and his Crown to crack . 238. Yet , to elude those threatning Omens , He Muster'd up all his cruell Wit to lay Some holie-looking Plot , whose subtiltie Both his young Rival , and his Fears might slay . His rage He cloak'd , and in a Synod sought How to resolve the noble Strangers Doubt . 239. The Priests and Scribes their reverend Records bring And by inspired Mica's Prophesie About the mighty Point informe the King ; Who in his Privie Chamber did descrie The bus'nes to the Pilgrims , and enquire Each circumstance about their Leading Fire 240. Which having heard at large : Goe then , said He , And may Success your brave Devotion crown , Yet grant your friend this easie Courtesie , That you will not engross Him as your own , When you have found the Infant , let me know , That I may Him adore as well as you . 241. No tedious Entertainment now shall stay Your pious zeal , although mine Honor be Ingaged , thus a while , to stop your Way : But at your more convenient Leisure We Shall take such royall course , that you shall finde Our Court cannot to Strangers be unkind . 242. Here taking leave , in Bethleem Rode they went : When loe the Star which scorn'd its beams to shew To cursed Herod , did again present Their reconciled Convoy to their View : Kindling fresh hopes and comfort in their Breast To see themselves from their sad Night releast . 243. For Day to them did wear no other face But of black Night , till they espi'd this Light : And Phebus posting to another place , Did with his uselesse beams but mock their sight : Onely this faithfull Star directed them Their Way , till to its period they came . 244. But then it stay'd ( for all its Work was done , ) And pointing with a perpendicular Ray Upon the Cave , bid them behold that Sun Of which it selfe was but the shaddow : They Down from their Beasts with nimble gladnesse light To blesse their eyes with their desired sight . 245. Their severall Grooms the foaming Coursers took , The Pages their Oblations ready made ; But wondering at the Stables simple Look Which promis'd nothing lesse , than what it had To shew , the Princes turn'd their eyes to know Of their bright Guide , if they were right , or no. 246. But when they saw constant Assurance shed It selfe down from the peremptory Star ; They march'd in cheerly and no sooner had Observ'd the humble Majesty which there Did keep its Court , but down they fell , and in Prostration their first Homage did begin . 247. The Mothers Eyes call'd theirs to admiration , As did the Infants unto Ecstacie : For in the foft and balmie Habitation Of Her deare bosome He enshrin'd did lie , As in the pretious and glistering breast Of Mother-Perl the Jewell makes its Nest. 248. They , having kiss'd the ground , cri'd out , Behold Great King of all the World , unworthy We Whom by thy Star Thou sendest for , are bold To creep thus neer thy gratious Majesty . The Name of King , has flatter'd Us a while , But We resigne to thee that noble Stile . 249. The foolish World surnames Us Wise ; but wee No more will that ambitious Title own , Which now wee understand most due to Thee , And at thy Foot-stoole here we throw it down : Esteeming this our greater Wisdome , that We by thy Grace this Lowlinesse have got . 250. Thou art that King , the Hopes of whose bright Birth Have many fainting Generations cheer'd ; Thou art that Jacobs Star , whose Breaking forth The shades of Prophesies and Types hath cleer'd , Displaying to this groveling World , which lay Till now in Darknesse , a Meridian Day . 251. Thou art that Wisdome which contriy'dst at first The Fabrick of this universall Ball , By thy Direction it from Nothing burst ; And in thy Counsells boundlesse Circle all Motions of Heav'n and Earth performed be ; Both Change and Chance are Certainties to Thee . 252. Here each one having his Oblation In his own Crown , which in his Hand he bore ; The first with triple Adoration'gan Io tender up his Gift : And , Of this store Which thou , dear Lord , said He to Me did'st give , Vouchsafe this Tithe and Earnest to receive . 253. It is the purest Gold my Care could get , But yet beggs to be gilded by thine Eye : Unlesse some Richnesse Thou wilt glance on it . Alas , it has not worth enough to buy The credit which belongs unto its Name : O gently shine , and deck it with thy Flame . 254. Then came the Second with like reverence , and His Offring in his royall Censer brought : Accept , sweet Babe from this my Worthlesse Hand Said He , this Incense , which hath now found our . The next way to its God , and need not rise In labouring Clouds to reach the lofty Skies . 255. It is the noblest I could pick and cull From the best spicey Beds of Arabie , Which in their first-fruits hither come to tell That all that 's left at home is due to Thee , And craves thy leave to kisse thy gratious Feet That from that Touch her Odours may grow sweet , 256. These two fair Copies were transcribed by The third , whose Present was delicious Myrih : And this to wait on thy Humanity O Thou Incarnate God doe I preferre , Said He ; that Nature which till now , was poor Ashes and Dust , in thee We must adore . 257. The Babe look'd up , and with a gentle Eye Approv'd and prais'd their pious Sacrifice : When loe , the Mother , with sweet Courtesie Held forth his Hand unto the Kings to kisse . O no , said they , Our foule lipps are too mean , May they but kisse his Clout's Hem , and be clean . 258. They kiss'd it , and arose : But on the floor Ambitiously they left their Crowns , that they Might gain the Honour to be Foot-stools for The royall Infant ; whose illustrious Way May well be pav'd with Diadems , since He Raigns King of Kings , and Lord of Majesty . 259. And now as much of Night as durst draw neer This Court of noblest Light , was thither come : This made the Pilgrims a meek suit prefer , Begging before the door their Lodging Room : Forbid it loyall Reverence , they cri'd , That the same Roofe Us and our Lord should hide . 260. Thus , having pitch'd their Tents without , and said Their Prayers to their God they left within ; Themselves upon their beds to Rest they layd , Which did no sooner on their Brows begin To steal , but straight a Dream came close behinde , Which op'd a Vision to their waking Minde . 261. God in a mystick Voice , which well they knew By its dear Rellish in their Hearts , came down , Timely discovering to their wondering View What desperate Dangers in their Way were strown , If they returned by Jerusalem Set thick with bloody Herods Traps for them . 262. This Warning they when Morning had let in The Flaming Gyant to his dayly Race , With hasty Joy obey'd : Yet having ' gun Their Journey , with as vehement a pace Their Hearts recoyl'd , so did their Eyes , and in The glorious Stable would again have been . 263. Thus struggling homeward by a private Way , Unreach'd by Harm they to Arabia came : Where through th' astonish'd Countrey they display The noble Infants most miraculous Fame : Returning richer Gold , and purer store Of Sweets , than they from thence to Bethlehem bore . 264. The pretious Name of JESUS , would alone Discharge that Debt , and purchase all the rest , The Gold , Myrrh , Incense , which that Region In all its richest Hills and Vales possest : That Name would make each Part of Arabie Derive its surname from Felicity . 265. These Wonders have enobled this rude Place , And made it , Psyche , worth thy journey hither . But Time 's at hand , which will erect Disgrace On this Foundation of Glory , whether One King shall send as studied Scorn , as Three Did bring exact and costly Piety . 266. This Temple of Virginity will He Deform into black Lusts unworthy Stie ; Where in that reverend Mangers place must be Rear'd the curs'd Altar of Impurity , And Venu's and Adoni's Titles swell JESU'S and Marye's mention to expell . 267. O then , said Psyche , ( for the Angel heer Closed his lipps , ) may I that time prevent , And consecrate this Night unto this dear Birth-place of Purity ! What though I want Gold , Incense , Myrrh ? I have an Heart , which fain Upon this Mangers Altar would be slain . 268. It would be slain , that it a Life might finde Which will not give its noble Name the Lie : For whil'st I linger groveling in this blinde Valley of Sin , by Living it doth Die. A Mortall Life , is but an handsome Fiction , Nothing well dress'd , a flattering Contradiction . 269. Here kneeling down , with liberall Tears she dew'd The holy Relique , having blown away The Dust with Sighs ; and as the place she view'd . With sharp-ey'd Faith Him she discern'd , who lay Once in that Cradle ; And wish'd she were worth Ten thousand Hearts , that she might poure all forth , 270. O what Contentions of Loves and Joyes And pious Languishments throng'd in her breast ! How many violent sorts of amorous ways Did her strong Soul trie to be dispossest Of this dull clogging Body , that it might Indeed lodge with her Spouse himselfe that Night ! 271. But tir'd by this mysterious Agonie Her Spirits yeilded to the Powers of sleep ; Oft had they quickned up themselves , and by Stout Zeal chas'd back the Shaddows that did creep About her Eyes ; which yet at length were-closed , Whil'st on the Manger She her Head reposed . 272. Her Eyes were clos'd ; but wide ope was her Heart , And by clear Recollection did run through The noble Story , reading every Part And Circumstance , she knew not where nor how : Whil'st Phylax for her Canopie , did spread His tender guardian Wing upon her Head. PSYCHE : OR LOVES MYSTERIE . CANTO VIII . The Pilgrimage . ARGUMENT . LOves Presentation solemnized : He Through the sad Desert , into Egypt flies ; Where by the dint of true Divinity He dasheth down the forged Dieties : And thence , when 〈◊〉 had the Infants slain , And Justice Him ; returneth home again . 1. O gentle Nature , how discrect art Thou In marshalling those sober Courtesies Which to thy labouring World thou dost allow ! Thou lett'st Us feel the Want , to learn the price ; Thou checkerest every Thing with such wise Art , That Ease proves constant Successor to Smart . 2. After Nights soot the face of Heav'n hath smear'd , Dayes lovely Beauty all the Welkin gilds : When Winters churlish Moneths have domineer'd , The lively Spring with youth cheers up the fields : When Clouds have weep'd their Bottles out , 't is fair ; When Windes are out of breath , Thou still'st the Air. 3. But yet the dearest of thy Blessings , is Soft Sleep , which thou dost to no Pains deny . When Phebus through all Heav'n has speeded his Long smoking Course , Thou giv'st Him leave to lie Upon the Pillows of the watery Main , Untill Aurora wakens Him again . 4. When Trees have all the Summer labour'd hard Their blossoms , leaves , and fruit in bringing forth . The night of Winter thou dost them afford And bid'st their Vigour goe to Bed in Earth : Down to the Root strait runs the weary Sap , And sleeps close and secure in 〈◊〉 lap . 5. When Rivers many tedious Moneths have runne Through cragged Rocks , and crooked peevish waies , Thou mak'st stern Boreas pittifull , who on Their necks a seasonable Bridle lays , This bindes them up in Glasse , and makes them rest Till they are wak'd by Summers Southern Blast , 6. When Man has travell'd with his Hand , or Minde , ( For this both toiles and sweats , as well as that : ) Thou in a tender mistie Veil dost binde His heavy Head , untill his Eyes have shut Out Greif and Pain , and Wearines ; and He Repos'd in Sleeps all-downie Bosome be . 7. Yet other Creatures little finde in Sleep , But the dull pleasure of a gloomy Rest , Which they themselvs perceive not when they reap : Man onely by this privilege is blest , That Sleep it self can be awake to Him , And entertein Him with some courteous Dream . 8. He , when his Touch , his Tongue , his Eye , his Ear , His Nose , in Sleeps thick Night are muffled up , Can feel , can taste , can smell , can see , can heare , And in his quick Dispatches finde lesse Stop Than when He wakes : for now his Soule alone Through all his mystick Busines doth run . 9. O sweet Prerogative 〈◊〉 by which we may Upon our Pillows travell round about The Universe , and turn our Work to Play ; Whilst every Journey is no more but Thought : And every Thought doth with as quick a pace Run through its longest , as its shortest Race . 10. Nor is the Body more befriended , then The Soule , in its Digestion , by Sleep : This is the undisturbed Season , when The Minde has leisure to concoct that Heap Of crude unsettled Notions . which fill The weak Brains over-charged Ventricle . 11. In this soft Calm , when all alone the Heart Walks through the shades of its own silent 〈◊〉 , Heav'n takes delight to meet it , and impart Those blessed Visions , which pose the best Of waking Eyes , whose Beams turn all to Night Before the Looks of a spirituall Sight . 12. By this time Psyche having failed through The Infant-Story , whilst her Dream did steer Her Soules mysterious Bark : she felt her Brow Eas'd of its cloudy Weight , and growing cleer . Strait Phylax spi'd her looking up , and cir , d , 'T is well thou hast thy Spouses Lodging tri'd . 13. How dost thou think this Manger could agree With the most tender Infants dainty Head ! But by this Copie He commends to thee The scorn of Wantonesse's plumie Bed. Thou see'st sweet Sleep is possible upon A cold and churlish Couch of Bord or stone . 14. Learn then , that 't is not any thing without Which can with genuine softnes clothe thy Rest. Down , proves but pretious Thorns , 〈◊〉 〈◊〉 doth slout His hopes of quiet Sleep , whose treach 〈◊〉 Breast Though with externall Unguents sleek , within Is harsh and rugged , being lin'd with Sin. 15. If Vice , and Vengeance had not Us prevented , We to the Temple now our way should ake : But they long since were there ; and the lamented Ruines too late their sad consession make . Fire , and the Roman Rage on it have preyd , And all its Glory in the Ashes layd . 16. Whilst yet it stood ; the Virgin-Mother , when The Law did cite her to Purification , Hast's thither with her offrings , and her Sonne , To pay obedience to that needlesse Fashion : Needlesse to Her , who of no Humane Seed Had ever been the spotted Soile and Bed. 17. Can Ceremonies think themselvs so clean , As to presume to wash the Mornings face When she hath brought forth Glory's Sunne , and been New gilded by that Birth , with fairer grace ! How shall the Virgin Christall purer grow ! What Legall Rites can purge and whiten Snow 〈◊〉 18. Yet is the gallant Morn content to goe , So is the spottlesse Chrystall , and the Snow , And own Pollution , rather then not doe Their ready homage to the reverend Law , Which by a stronger backed was ; for She Went , summon'd by her own Humility . 19. And there arrived ; She unto the Shade The Substance brought ; and Truth unto the Type : Broad Day She of a glimmering Twy-light made , Long breeding and crude Hopes , She turn'd to ripe Fruition , whil'st She , with her Offerings , A fairer Temple to the Temple brings . 20. A Temple where not one , but every Gate Was Beautifull : a Temple where each Roome Most Holy was : a Temple , where , though State Shin'd not without , Heav'ns Prince did make his Home : A Temple which had its foundation Above ; a Temple which was God and Man. 21. When He drew neere , the Walls and Pavement smil'd , The Roof would fain have bow'd to kisse His feet ; The pious Incense smelt the sweeter Childe And chang'd its usuall Path , with Him to meet : It soar'd not up , but to the Doore did stretch , Finding that neerer way its Heav'n to reach . 22. The Cberubs which dwelt close behinde the Veil , Had much adoe to keepe themselves within , Knowing that from their secret Oracle The outward Temple did the Glory winne , In which was now a Higher Preist then He For whom alone that yearly once was free . 23. O how the second Temples Lustre now Dazells the first ! That fabrick reared by Davids wise Sonne , did long afore hand bow Unto this younger Temples Majesty , And kiss the Dust , resigning up its place To this , which Jesu's Presence was to grace . 24. And now the Mother on her bended knee Before the Preist , presents to Heav'n her Sonne . Was ever heard of such a Preist as She Who offers God for an Oblation ! To Her th' Eternall Father sent Him down , And noble She returns Him back his owne . 25. When reverend Johazar receiv'd the Childe A secret Joy through all his bosome ran ; Much did he marvell how his Heart came fill'd With more than usuall Devotion ; Nor did He know that in his Arms much more Than Paradise , or than all Heav'n He bore . 26. But then ( being so admonish'd by the Law ) She payes five Shekells , and receives her Soune . Were all the World her owne , She would bestow It , and her Selfe , for his Redemption : But this poore Price serv'd Her to ransome Him , Who came Her and the whole world to redeeme . 27. Then two white Pidgeons ( her own Emblems ) She Presents , as Duties of Purification : The gentle Birds a mourning fell , to see That they must leave their dearer Habitation : Lesse sweet they thought the Altar , and would faine Be nestling in her Breast , or Lap againe . 28. But holy Simeon , whose stout Expectation Grounded upon Heav'ns Credit , did sustein His aged Life , by potent Inspiration Forgot his leaden pace , and flew amain Into the Temple ; for the nimble Blast Of Gods owne Spirit lent him youthfull haste . 29. O how his greedy Soule did Worke and Beat , And thinke the time an Age , till He was come Unto his Blisses Shore ; where in the heat Of hastie Zeale , He snatch'd his Saviour home Into his longing Armes , and Heart , which now Broke from his Lips , and in these Words did flow . 30. O Life , thou now art out of debt to my Long-stretch'd Attendance , and can'st nothing show Of further Worth , wherewith to charme mine Eye , And make it still be hankering heer below : No ; I have seen , what I did live to see , The worlds Hopes , and mine owne ; and heer-they be . 31. Deare Lord of Heav'n , heer is that hop'd-for He In whom lie treasur'd up Power and Salvation , Which now thy love exposed hath to be The blessed Theame of humane Contemplation , All Eyes may see this Face , as well as I , And cleerly read their owne Felicitie , 32. This noble Face ; by whose Soule-piercing Rayes The 〈◊〉 , untill now damm'd up in Night Admonish'd are to understand their Wayes , And tread the open Paths of High-noone Light : This Face , whose more than golden Beauties be The glorious Crown of Iacobs Progenie . 33. O Death , if thou dar'st draw neer Life's great King Come take possession of my willing Heart , That I a swarthy and unworthy Thing From his too radiant presence may depart : I am too blest to live , and cannot bear The burden of this heav'nly Lustre here . 34. The good Old man thus eas'd his pious Zeal ; And having sacrific'd a Kisse upon The Infants royall Foot , began to feel His Prayers were heard , and that Death hasted on : Which He to meet , went home , and order gave With sweet and hasty Joy about his Grave . 35. As Echo unto his Devotion , Loe The venerable Matron Anna came ; She whose Prophetick Heart did bid her goe To wait upon , and to adore the same Young Son of Wonders ; that her Sex in Her , As His in Him , its duty might prefer . 36. And here she met a full reward of all Those nights and dayes which in that place she spent : Her Fastings now turn d to a Festivall ; Her longing Prayers which unto Heav'n she sent To pull it down , now found it ready here , For in the Infants Face it did appear . 37. So cleerly it appear'd , that She could not Restrain her Tongue from being Trumper to The Dawne of its convincing Brightnesse , but Through Salems longest thickest Streets did goe , Spreading her Proclamation to each Eare And Heart , which long'd that heav'nly News to hear . 38. This call'd so many wondering Eyes to gaze Upon the Mother and her fairer Son ; That from the glory of that populous Place To poor and private Nazaret she did run , Where , in her humble House she hop'd to hide Her humbler Selfe from Honours growing Tide , 39. But Honour loves to scorn the Zealous Chase Of most ambitious eager Hunters ; and Pursues those modest Soules from place to place By whom she sees her orient Presence shunn'd . Nor is she e'r out-run , or fails to raise Their Names with Trophies , and their Brows with Bays . 40. But when in Salem the great News grew hot And flam'd to Herods Court : the Tyrants Breast Swell'd with new Rage ; for much he feared that This Fire might reach his Throne ; which made Him cast Deep desperate Counsells in his jealous Minde How for this Danger he some Curb might finde . 41. Mean while , as holy Joseph sleeping lay To gain new strength to work ; his Winged Friend Rouz'd up his Soul by a Celestiall Ray , Bidding him his swift flight to Egypt rend , For Herod now contrives to slay , said He , The Childe , and in Him , both thy Wife and Thee . 42. O that my Wings might be his Chariot ! But This noble Favour Heav'n reserves for thee . Flie then : But see thy selfe thou trouble not With thy Return ; for when the Storm shall be Cleerly blown over , I will thither come , And from thy Gods own Mouth recall thee Home , 43. This said ; his nearest way the Angel took To Heav'n and flutter'd loud as He went up : The noise made Joseph start ; who straight awoke And look'd about ; But He had gain'd the Top Of heav'n , and in the Sphears inclosed was E'r Josephs mortall Eye could thither passe . 44. Yet by the blessed influence He behinde Had left , the Saint did Him intirely Know : The priviledg'd Eyes of his religious Minde Had long acquainted been with him , and now He doubts not but this was his Guardian , who Had taught him oft what He instraits should doe , 45. Whil'st by her sable Curtains Night as yet Muffled up Heav'n , and kept the World in Bed , Himselfe He dressed , and made all things fit For his long journey : On the Asse He spred His Coverlet , and his own Pillow ( sweet And cleanly Hay ) he gave him for his meat . 46. The Beast thus baited : He his Axe , his Saws , His Planes , Rules , Mallets , and his other Store Of busie honest Implements bestows In his large Bag , the Treasury of his poor Industricus subsistance ; which he ties Fast to his Staffe , and on his Shoulders tries . 47. Two Bottles then ( all that the poor Man had ) Fresh filled at a neighbour Fountain , He Puts on his Girdle , with three Loaves of bread In a plain Pouch . Then stepping reverently Unto the Bed where the great Mother lay , Arise , said He , for Heav'n calls Us away . 48. When She the bus'nesse heard , and saw how He Had all things ready for their journey made : Far be it , she repli'd , that I should be At any houre to follow Heav'n afraid : Or that I for the Mornings light should tarry Who in my Arms my fairer Day doe carry . 49. I can be no where lost , deare Babe , whil'st I Travell with Thee , who never canst depart From thine own Home : Wherever Thou dost flie , Thine own Land still will meet Thee , for thou art By thine eternall Right , the Prince as well Of Ham and Egypt , as of Israel . 50. Arabia's Devotion has long since Supplid thee with this sacred Treasure , to Defray thy Charges : Thine own Providence Thy Purveyer was ; Thou knew'st we were to goe , And hast layd in Provision , e'r wee Could dream of any such Necessity , 51. And yet Necessity is no such thing To mighty Thee , whose all-commanding Hand Doth hold the Reins of Fate : the bloody King Musters his Wrath in vain , would'st thou with-stand His Spight in open Field : But thou know'st why It will be now more glorious to File . 52. This Journey 's but a step to Thee , who from The Pinnacle of all Sublimity Thy Fathers bosome did'st a Pilgrim come And take up thy abode in worthlesse Me : Me , who from Heav'n much further distant am , Than Memphis is from fair Jerusalem . 53. With that , She wrapp'd the Infant close , and took The Asses back ; whose bridle Joseph held , And long before the drowsie Town awoke , Led him far out into the quiet Field : Darknesse and Silence clinged round about , Barning Discovery and Suspition out . 54. Thus did the Heir of Heav'n betimes begin To 〈◊〉 out Patience to his World below , To sanctifie all Persecution , And make it by his owning , glorious grow : Who but new born , designed is to die , And long e'r He can goe , is fain to flie 55. Aurora now , the Porter of the Day , Gat up , and op'd the door unto the Sun ; Who peeping out with an abashed Ray , Beheld how far these Travellers had gone E'r He awoke , and doubted whether He Should in that Dayes Horizon needed be . 56. For He observ'd the Babe abroad , whose sight Cost Him a deeper Blush than that which dies His morning Cheeks : Yet He cheer'd up his light , And venturing on , resolv'd to trie his Eyes Upon that Infant-face of full-grown Blisse As Eaglets use to doe their own at His. 57. Now Love and Piety forbid , that thou My Psyche should'st disdain to trace their way , Since I so faire a Convoy thee allow Which neither Dangers feareth , nor Delay . Thy God was glad to travell on an Asse , But in this Chariot gives thee leave to passe . 58. That leave too noble is , cry'd she , for Me , A meaner thing than what He rode upon : Might I on foot , or rather on my Knee Crawle in his royall Path , no Princes Throne , Should tempt Me from my greater Honor : — 'T is Enough , said Phylax , now no more of this . 59. And here He took her up , and shook the Reins : That Item strait the greedy Coursers caught , And , scouring through the soft aereall Plains , Unto their View the Fields of Nazaret brought : Psyche soon knew the Place again , and cri'd , How much doe these thy Steeds my Thoughts out-ride . 60. Pitty thy Lord then , said the Guardian , who Though drove by Fear , was forc'd to use a pace Below the Name of Speed : Joseph did goe Before on foot , and lead the laden Asse : He led Him , and although He made no stay , Alas his very Going was Delay . 61. Besides , a thousand Cares more heavy lay Upon his Heart , then on his back the Load Of all his Tools : What Thoughts about the Way , What studies how to scape the full-ey'd Road , What Tendernesse to keep the Mother warm , What dainty Fears that God should take no Harm ! 62. See'st thou this private Path , which ever since With Lilies and with Violets hath smil'd , Which it received from the influence Both of the passant Mother and the Childe ? The Country wonder'd at the beautious List , But from what cause it sprung , they little wist . 63. As to the Sea , the silver River through A thousand by-pathes steals its secret Way ; So into Egypt this sweet Tract doth flow , Declining all things that its course might stay . Doubt not the Windings , but securely ride , For now the Way it self 's thy fragrant Guide . 64. Look how the Galilean Villages Their distance keep , and give the Path free leave To stretch it feit through all these Privacies : Look how the friendly Trees doe interweave Their Arms , and offer their Protection to Whoever here in Secresie would goe . 65. There did the carefull Mother light , to give Her Sonne his Dinner from her blessed Breast ; Whom with fit Entertainment to receive , Kinde Earth that sweetly-swelling Cushion drest : Wher e'r you see th' officious Flowers meet In such a Junto ; know it was her Seat. 66. But yonder Stable which thou seest shut Quite out of Town , and standing all alone , Did in its hospitable Litter let The Pilgrims take their first nights station . They with such Lodging long acquaintance had , And thou knowest what thy Lord his Cradle made . 67. Such Inns as this did carefull Joseph chuse And scap'd Observance all the way He went Neither the Calileans , nor the Jews Discovering his provident intent . With painfull Patience He his way did finde , And at the length Judea left behind . 68. He left Judea ; but first left by it , Since now to finde his Charge , the bloody Prince Deeply consulted . Thus thy Spouse thought fit To teach his future Exiles , that the sense Of their sad Sufferings sate full neer his Heart Who in this Banishment bore so deep a Part. 69. The freedome of the Reins here Phylax threw Upon his Coursers Backs , who cheered by That liberty , with sprightfull fervor flew And scorn'd the Towns which farre below did lie , Flinging their gallant foam , and snuffing up The Air , which seemd to them their Course to stop . 70. The Clouds took notice of their resolute hast , And stepp'd aside to make their Passage cleare ; Through which their smoking wheels did whirle as fast As Phebu's down the hill of his glib sphear : Which instantly so tir'd the Northern Winde , That puffing he and lagging came behinde . 71. Thus having lost Judea in a Mist Of farre-removed Aire , they rush'd into The famous Deserts unperceived list , Where their impatient Fire did spur them so That Phylax check'd them thrice , e'r they would hear His Hand , and stop their vehement career . 72. And then : Consider Psyche , well , said he , This squalid Sceen of churlish Desolation , This proper Region of Perplexity , This Soil all planted thick with Desperation , This storehouse of a thousand Famins , this Fountain of Droughts , this Realm of Wretchednesse : 73. This Country , which doth by its Neighbour-hood To Canaan ( that wide-spread Chanell , where Hony and Milk conspir'd into a flood Of costlesse , but incomparable Cheer , ) Advance the value of that blessed Soil , And its own vilenes aggravate the while . 74. Thus sticks black Night as foile unto the Day , And by its Blacknes lends it fairer Beams : Thus Sorrows stings inhance the sweets of Joy ; Thus Floods of Gall commend the Honey streams ; Thus Darknes cleaved fast upon the backs Of Looking-Glasses , them illustrious makes . 75. Well knew wise Heav'n Men would not understand Its royall Favour in'affording them The gentle Riches of a fertile Land , Were they not tutored by some such Clime Of Woes and Horrors , and forc'd to confesse A Gardens Blessing , by a Wildernesse . 76. Behold these needlesse Banks of Sand , which have No Seas to bound , but this vast Ocean Of Barrennesse ; where when the Windes conceive High-swolln Displeasure , and to Battell run Bandying their mutuall Blasts a thousand waies At once , a drie and parching storm they raise . 77. For the wilde Soile impatient to be plow'd At Eolu's pleasure , flies full in his face , And climbing up into a Tawny Cloud With smoking Rage torments its new-gained Place , Whilst blinded Passengers amazed stand , And all the Aire is nothing else but Sand. 78. This frighted gentler Nature farre from hence , Who in her bosome all 〈◊〉 Blessings bore , Her teeming Springs delicious Influence , Her Summers Beauties , and her Autumns store : And all the best of Winter too ; for here This sandy Mischeif schorcheth all the year . 79. The Trees , You see , are all dispers'd and fled , For fear of being onely Fuell here , And that before the Axe had summoned Them to the Hearth . The cheerly Birds which were Th' Inhabitants of their Bows , did them persue , Panting their sad layes all the way they flew . 80. This most inhospitable Earth will keep No Entertainment for tame honest Beasts , Goats , Asses , Camels , Horses , Oxen , Sheep , Can at her wretched Table be no Guests . No ; this is onely Mischiefs cursed stage , Where Beasts of Prey , and Monsters act their rage . 81. Look where a pair of dreadfull Tigres lie Couching in Ambush to attend their prey ; How should a fainting Traveller get by When two such hungry Deaths beset his way ! There runs a Lyon , with his hideous Note Tearing , for want of meat his greedy throat . 82. At the same Busines there 's a female Bear In meat and drink two days and nights behinde , Whose pined Whelps all yelling in her Ear Chode her abroad some Sustenance to finde . There runs a Bore , and whitens all his Path With foam , the scum of his intemperate Wrath. 83. But mark that Cave , before whose nasty Door An heap of excrementall Poisons lies , Next which , a Quakemire of congealed Gore Raild round about with naked Bones , descries What part fell Fury there hath play'd and who Dwells in that House whose Porch is trimmed so . 84. That gloomy Cloud which dams the Dens mouth up Is but the Tenants breath which keeps within , Who by our Talk is wakened unto hope Of some neer Prey : See now He doth begin To rouse Himself ; the Fire he spits before Is but the Porter to unlock his Door . 85. Though Psyche now had cheer'd & wrought her Heart Unto a more then female Valour ; yet She could not curb her 〈◊〉 , but gan to start At that all-flaming Dread the Monster spit : When Phylax smiling on her horror , cri'd , Fear not , for Heav'n and I am at thy side . 86. Of his own Comming , by his cruell Hisse He warning gives ; that stream of cole-black Blood He spews so thick , his wonted Usher is . Thus when some choise Feind breaks from Hell , a flood Of stinking Sulphure paves his dismall way , A bashing all the Aire , and poisning Day . 87. Behold his Eys like two bright Firebrands plac'd In Cakes of blood , their fatall beams display So with long flakes of glaring Raies enchased , Unto Heav'ns Anger Comets light the Way , Pointing with every beam , to Citties , or To Realms , and Countries , Famin , Plague , or War. 88. His Mouth which Foams with Venome , is the Gate Of helplesse Misery : his Jaws the Mill Of deplorable , and untimely Fate , His tongue a Weapon , on whose Fork doe dwell A thousand Deaths ; his throat , so black and broad , To his unhappie Preys the beaten Road. 89. His lethern Wings are those which lend its speed Unto Destruction ; his iron Paws Are Spights and Rages Hands ; his direfull Head , The Oracle whence Tyrants draw their Laws ; His scaly skin , the thick Embroydery Of confident remorselesse Cruelty . 90. His knotty Taile , pointed with stinging Fire , Which on his back in sullen scorn he throws , Is Deaths dread Chain ; that unrelenting Ire Which sits so high upon his craggie Brows , Is an afore-hand Sentence unto All Beasts , Birds , or Men , that in his way doe fall . 91. Hark how the bruised Aire complains , now He Moves the huge flailes of his most boistrous Wings : For the soft Nymph else-where was us'd to be Beaten with Fethers , or melodious Strings : Look in what state He through the Clouds doth stream ; The smoke before him rolls , behinde the Flame . 92. As when the martiall Griffen hovers neer The greedy Kite forgets his chased Prey , And turning Partner in the Sparrows fear With her into some Corner sneaks away : So doe all Monsters here acknowledge this Their Soveraign in all Rage and Dreadfulnesse . 93. Thou now seest neither Lyon , Boar , nor Bear , This Dragons Presence chas'd them all away Unto their closest Dens , and Caverns , where They trembling lie , and durst not look on Day . So doe all other strange portentuous Things Frighted hence by the Thunder of his Wings . 94. For else , thou here had'st Troops of Centaurs seen , A strange Composure of Horse-Infantry : Else Sphinx , and her ambiguous Brood , had been Abroad in all her fore-front Braverie , And with her polish'd Mayden face contended Her grizely Lyons Parts to have amended . 95. Else had unsatiable Harpies , her Neer Cosen Portents in the Winged Crew Boldly about this correspondent sphear With Virgins Looks , and Vultures Tallons flew : Else the salacious Fauns had here been skipping , The Satyrs dallying , and the Silvans tripping . 96. Else had that Riddle of Deformity , That Combination of all foule Disgrace , Who by the Belly of a Goate doth tie A Dragons Tail unto a Lyons Face , Ranged about these Sands , and sought what Prey It s equall-monstrous Hunger might allay . 97. Hast thou not heard how when old Israels Race Did through the Tryalls of this Wildernesse Unto the well-deserving Promise passe , They fell a Murmuring , because Successe Posted not on as fast as their Desire , And yeilding to the Way , began to tire ? 98. This made the Just Creator grant Commission To Vengance , his most trusty Factresse , who Mounting upon the back of Expedition Down to the Bottome of the World did goe , Whose choisest Dens of Horror having ey'd , Unto Erynni's Grott she turn'd aside . 99. The Fury started , and upon her head Straight up , stood every Snake : She ne'r till now Had seen a sight so full of fatall Dread , Though oft she view'd the deepest Deeps , and though She daily used for her Looking-glasses Her correspondent Sisters Monstrous Faces . 100. For in the Strangers furrow'd Brows were sown The Seeds of everlasting Indignation ; Her Eyes were constant Lightning , flashing down Upon her fiery Cheeks , and with their Motion Glancing a more than High-noon-day upon The frighted Night of that black Region . 101. Her sturdy Breast was made of burning Brasse , Her massie Arms compos'd of sparkling Steel ; Her adamantine Hands did sway a Mace Of red-hot Iron ; at her Back did dwell A Quiver stuff'd with forked Bolts of Thunder , Well-skill'd in tearing Clouds and Rocks in sunder 102. Fear , Anguish , Pain , Astonishment , Dispair , Dissention , Tumult , War , Plague , Famine , Drought , Confusion , Poys'nous and Tempestuous Aire , Eversion , Desolation Crying out , Wringing of Hands , Gnashing of Teeth , Sighs , Groans , Soule-gnawing Worms , were her Companions . 103. So were Schisme , Error , flintie Obduration , With Pride , and Impudence in Villany , And She , who though her fairer Garb and fashion Seen'd to suit more with lovely Company , Was yet as ranke a Curse as they , for She Was zealous , but blinde and false sanctitie . 104. But Vengeance spying her Erynnis quake , Constreind her dreadfull Aspect to remit Part of its Awfulnesse ; and tri'd to speake As milde as She lookd fierce : yet when She set Ope her Mouthes fornace , unto all the Cave Loud Thunder notice of her speaking gave . 105. Feare not , said She , I on an errand come Which well will suit with thy revengfull thought : The Sonnes of Jsrael thou know'st , with whom My Soveraigns Patience long time hath fought : Indeed He leads them through a Barren Earth , Bur yet He makes Heav'n bring their Victuals forth . 106. Yet Peevish murmuring they have forc'd Heav'n to Repent its Kindnesse : Wherefore thou must spare Some of thy Locks , which I am sent to throw About that Deserts now devoted Aire ; Where they shall lash the Rebells , till they see What 't is to kick at God , and Waken Me. 107. Me , whom soft Mercie long a-sleepe had kept Upon a Bed which She her selfe had made : Me , who for ever might in Peace have slept Did Mortals not take pleasure in this Trade Of sending up their shamelesse sinnes , to teare By their bold cry , my most unwilling Eare. 108. Me , who did never move this Hand in vain , Nor knew what 't was or Stroke or Aime to lose ; Me , who cannot be charmd a-sleep again But by the dying Groans of my proud foes ; Me , whose sure Power it selfe full deep did seale On Lucifer , and ramm'd him downe to Hell. 109. Erynnis glad to heare this Message , tore Two handfulls of her Tresses from her Head : Which Vengeance forth with to this Desert bore And through the trembling Aire their volumes spred ; First having breathed on them warlike fire Which all their breasts fill'd with mischeivous Ire . 110. No sooner were they tossed up , but they Perceiv'd themselves increased round about : Their Tails reach'd out themselves an hideous way , And from their sides a pair of Wings burst out ; Whose motion puffed and encreas'd the flame Which over all their monstrous Scales did stream . 111. Their owne Instinct taught them the readiest way To the rebellious Camp of Israell : Where seizing strait upon their helplesse Prey , Their fierie Poyson they so thick did spill , That all the Hoste had their Burnt-offring been , Had seasonable Mercie not stepp'd in . 112. Mercie stepp'd in , and by a Contre-plot Rearing a Brazen Serpent up , did heale All that were stung with fire , if they would put Trust in the Medicine of that Spectacle They gaz'd , and saw their Helpe , but could not prie Into the bottome of that Mysterie . 113. That crucified Serpent did present Thy Spouse , who raigning on his Crosse , did by His potent Dying gallantly prevent The Plot of Death , which more than He , did dye ; And crush the old red Dragon , who had hurl'd His monstrous Venome all about the World. 114. And now thou knowst the Pedigree of this Feirce Portent , which enflames and taints the Aire , His fierie Looks , and smoking flight confesse Of what Progenitors He is the Heire . Thinke now how sweet a Pilgrimage it was When thy young Lord did through such Monsters pass , 115. Yet ev'n this Passage , Psyche , shall appear So pretious unto future Saints , that They Will seeke their Habour no where else but heer , And make these Sands the Shore where they will lay Their Vessells safe from all those storms which rage Upon a secular Lifes unfaithfull Stage . 116. This Passage they will judge a Dedication Of all this Tract , to holy Privacie , Where they in undisturbed Contemplation Of Heav'n , shall sweetly live , and sweetlier die ; Fearing no longer other Monsters , when They once have reskewed themselves from Men. 117. Here will they build so strongly-mean a Cell As shall no Tempest nor no Plunder fear : Here they with Health and Industry will dwell , With Pains and Providence , but not with Care : Here they will importuned Earth intreat With Herbs or Roots to recompense their Sweat. 118. For neither stub born Flint , nor arid Sand Their Barrennesses Priviledge will dare Strictly to urge against the painfull Hand Of pious Poverty : Those Charters are Of Natures giving , and must needs give place Unto the grand Prerogative of Grace . 119. Here will their Eyes not interrupted be With fond Allurements of the newest Fashions , Whose Commendation speaks their Vanity , It being onely built upon Mutations . Their simple Sackcloth in one cut and guise To hide their Dust and Ashes will suffice . 120. Here shall no noise of chincking Money be Rebounded by their Hearts inchanted strings ; That Noise which with such charming Melody Through all the Worlds unhappy Quarters rings , And gains more Altars far for Mammon , than Will unto Heav'n allowed be by Men. 121. Here shall no glancing Eye , no mincing Pace , No sporting Locks , , no dainty Red and White , No wanton Dresse , no Tongues melodious Grace , No bidding Coynesse , no inviting Flight , Prevail upon their manly Hearts , to brook The tickling Slavery of a Womans Yoak . 122. Here no Ambition shall puffe up their Breast , And in their Soule a foolish dropsie raise , Who by themselves are freely dispossest Of all those Gardens which can bring forth Bayes , And live upon a Soil which nothing bears But Poverty , and Roots , and Sighs , and Tears . 123. Here shall they by no care of Wife and Child Be call'd away in Conscience from their Prayers , But shall by Virtues daily Progrese build Unto the Top of Heav'n their mystick Stayers , By which they once again the World shall leave , Nobly rebounding upward from their grave . 124. But now this long Discourss devoured had The longer Way , and Egypt did draw neer . Thebai's Fields and Woods , and Towns , were glad That to the Desert they next Neighbours were , And to these Strangers might the first afford Kinde Entertainment , as once to their Lord. 125. When , Loe , said Phylax , now the World grows tame , And a milde hospitable Prospect yeilds , These are the outmost skirts of populous Ham Tufted with Woods , and lac'd with flowrie Fields : A welcome Harbour to those Pilgrims , who Have labour'd through this Deserts Sea of Woe . 126. At the last Furrows end thus Rest doth stand And gently leads the Weary Plowman home : So hangs the Garland at the Race's end , Smiling upon the Runners as they come ; So Summer cheers the pined Earth , when she Has run through Winters totall Tyrannie . 127. Hither this Joseph came ; and brought with Him Far more Salvation , then the Other , though From Famins Jaws he Egypt did redeem , And fed seav'n starved years with Corn enough : Hither He came , and brought with him the Bread By which the World eternally is Fed. 128. How glad was hee to see his Charge was here Arrived safe through all those perillous Wayes ! Upon the Childe he look'd , but through a Tear Of Love and Joy , and paid their Safeties Praise To him whose Providence had in that wide Region of Dangers , to his Guides been Guide . 129. Then passing to that Town thou seest there Which from old Hermes borrowing its Fame , The title of Hermopolis doth wear , Neer unto that Religious Tree he came : The Natives call it Persea , and with high Esteem its Leaves and Apples magnifie . 130. Observe them well : Each Leafe presents the true Shape of a Tongue , which talks its whispering part To every Winde : The dangling Apples shew The perfect feature of a panting Heart . O that the World would learn this of the ree , That with the Tongue , the Heart should joyned be ! 131. Blinde Superstition had hallowed it To Isi's honour ; but the honest Tree Made bold that fond Relation to forget When thy great Spouse drew neer : for instantly With orthodox Devotion pliant grown Unto the Earth her Head she bowed down : 132. Where she with all her Hearts the Childe ador'd , And , as she could , with all her Tongues , did sound His Praise who is of Hearts and Tongues sole Lord. Then having with her Boughs sweep'd clean the Ground She rose and gave Him way , yet out she stretch'd Her Neck , and after him her Arms she reach'd . 133. But when neer to the Cittie Gate he came , Isis , of stupid Marble made , and there Set up , and wisely fastned on a Frame Full as divine a stone as she ; with fear And awe surprised was , and 'gan to quake At first , and then to bend , and then to break . 134. Poor Idol ! which had never Sense till now , And now feels onely its own Ruine : Down Tumbles the long adored Goddesse Cow , Resigning back that Worship to its own True Lord , which she had long usurped by The help of Egypts mad Idolatrie . 135. Her fair spred Horns are shatter'd off ; her Brow Bruis'd out of fashion ; and quite broke her Neck : The Dietie advanc'd to Rubbish now Has Power to help the Country , if in thick And mirey way dispos'd : which sure is more Assistance than it ever gave before . 136. Thus when the Reverend Ark of God was set In Dagons Temple , down the Idoll fell , And making haste out at the Door to get , Quite broke his Godship on the stronger Sell ; Where when his Servants entered , they found The wretched Fish in its own Ruines drown'd . 137. But in the Citties ( and the Peoples ) Heart Upon a golden Pillar mounted high And deck'd with all the wit and Pride of Art Serapis stood ; the Oxe of Majesty ; Whose Glory by a consecrated Crown Wreathed about his mighty Horns was shown . 138. As in that street the noble Pilgrims went Enquiring for an Inne ; the guilty Beast His steely Knees , and brasen Body bent , And by his massie Weight so strongly cast Himself upon the ground , that to an heap Of Fragments from his God-head he did leap , 139. The People wonder'd at the Prodigie : But Joseph and his Virgin Consort knew To what more powerfull Divinity The Idoll did his due Obeisance shew . What by inspired Esays Pen had been Pointed out long a-forehand , they had seen . 140. He had foretold that into Egypt thy Great Spouse should on a swift Cloud mounted ride And that the Idols should be moved by His potent Presence ; And they soon descri'd This Cloud to be his Mothers Bosome , where He shrowed rode the fastest pace of fear . 141. This made good Joseph travell up and down To spred the Ruine of Idolatry Through every populous superstitious Town Which did the Horned Statues Deifie ; His righteous Soule being tortured , to see That Men should more than Marble stupid be , 142. And wheresoe'r upon Zeals Wings he flew Equall Successe still bore him company ; Still the infernall Spirits their Lodgings threw In peeces , as thy mighty Lord drew nigh . Thou shalt no further goe ; but I will tell Thee here , what Wonders afterward befell . 143. The Heart of Egypt melted down its Breast , As from their Pillars their vain Gods had done . The Priests and sage Magitiaus broke their Rest To finde this Accidents Occasion : And all one night resolv'd , at counsell met , To spend their utmost spels and Charms on it , 144. Jannes , a Man both of his Race and Name Who Moses did oppose , the work began : 'T was in a Vault , where Days looks never came , Untroad as yet by any mortall Man Who was not full as black as they , and made Solemnly free of their accursed Trade . 145. In this deep Temple of Infernall Arts Lighting a Taper temper'd with the Fat That grew about his Predecessors Hearts , It in a dead Mans mossie Skull hee set : The Mists and Stincks long wrestled with the flame , But at the last the Taper overcame . 146. Then gaping wide , both with his Mouth and Eyes , He spew'd seav'n solemn Curses on Day-light , Which though it saw the broken Dieties , Would not oetect what sacrilegious Might Had thrown them down : And then those Gods he blest Whose luck it was in gloomy Holes to rest . 147. For on a Shrine still standing there appeard Serapis , Isis , and a smokie Rout Of lester Gods : The Altar was besmear'd With thick and bloody Gore ; and round about In 〈◊〉 fragments lay Cheeks , Noses , Eyes , Hearts , Shoulders , LIvers , Leggs , Arms , Bowells , Thighs . 148. These hideous Dainties , was the Breakfast for A Crocodile , which in the Corner lay : But tain'd by strong Enchantments , durst not stir When ever to their Magick Bus'nesse they Address'd themselves . No Monster , but compared With them , a milde and gentle Thing appeared . 149. The Walls with Leeks and Onyons garnish'd were , For courteous Egypt had made Gods of these , And from her well-dung'd Soil reap'd every year A worthy Crop of young fresh Dieties . Upon the Reofe did painted Nilus flow , That God whose bounty makes those other grow . 150. Here Jannes , having thrice wash'd his left Hand , And stain'd with it Cocytu's Streams , which hee Had in a Laver by : He takes his Wand , That Wand which once liv'd on a Cypresse Tree Planted on Acheron's Bank , but now was made The deadly Scepter of their Magick Trade . 151. A Scepter unto which the Moon , the Sun , The Stars , had often stoop'd , and Nature bow'd : Oft had it turn'd the course of Phlegeton ; Oft had it troubled Hell , and forc'd the proud Tyrant , for all his Iron Mace , to be Obedient to its monstrous Witchery , 152. With that hee draws a Circle on the Floor ; ( Spred thick with Ashes of a funerall Pile , ) Which with strange Lines , and Hooks , and Forks , and Store Of shapeless shapes and Figures he doth fill , Wilde Heiroglyphicks , stark mad Characters , Whil'st each Draught with his Neighbour snarls and jarrs . 153. Into this Hell of scratches in steps hee , ( Almost as strange a thing as it , ) and there Three groans he gave , three times he bow'd his Knee ; He thrice with blood besprinkled his Left Eare ; Three times he strooke the ground , and mumbled o'r The Monsters hee had written there before . 154. Then lifting up his hollow Voice , hee cri'd , By Jannes and by Jambres our great Sires ; By Pharaohs adamantine Soul , which tri'd A fall with Israels God ; By all those Fires Which we have on your Altars layd , and them Which in black Styx or Erebus doe swim : 155. By these profound mysterious Notes which I Have figured here ; by dread Tyfiphone , By stern Alecto , and Megera ; by Huge Cerberns his Heads Triplicity ; By Hells wide open Gates ; by the divine Scepters of Pluto , and of Proserpine . 156. By your own Heads , who onely here have your Safe Sanctuary found ; I you conjure Serapis , Isis , and each lesser Power , No longer your dishononr to endure . What boots it here to be a standing God , If ev'n the best of You falls down abroad : 157. For from Hermopolis unfortunate Gate Ruine set forth , and boldly made her Prey On every publick Dietie , whose fate It was to stand in her devouring Way . Whence comes this Down-fall of Religion ? What Has spred amongst the Gods this deadly Rot ? 158. Let Me but know , and I will make Heav'n bow And kisse the feet of Hell : the Center I Will in the face of scornfull Phebus throw , And at high noon with Midnight choke the Skie : But I will be reveng'd for you , and make ( Though they be all the World ) your Enemies quake , 159. Here the black foam stopp'd up his Mouth ; and He With griezly ghastly face , with staring Eyes , With Breast tormented by Anxiety , With languid Arms and Hands , with quivering Thighs , Expect the Issue of his Charms to see , And what his Oracles Reply would be . 160. When loe , ( for then thy Spouse was comming nigh That very place ) a hideous Groan did fill The mourning Vault , which was rebounded by So strong an Earthquake , that the Idolls fell , And by their prostrate fragments in the Cave Did their own Temple turn into their Grave . 161. Scarcely had Jannes and his frighted Crew Time to escape the Rume of their Gods : But being out , their Books away they threw In indignation , and brake their Rods ; And having nothing else whereon to poure Their Spight , their lipps they bit , their hair they tore . 162. His secret Vengance thus thy Little Lord Sheath'd in the Bowells of Idolatry , Whil'st puzzeld Egypt never saw the Sword , Nor knew for whom it reap'd this Victory . The Angel thus of old their First-born slew , When undiscerned through the Land He flew . 163. Mean while fell Herod busie was about The matchless Master-peice of Tyranny : Which how it was Conceived , and how Brought Forth , the dull Vulgar's Ey 's too dim to see , For it was hatch'd as low as Hell : But I To thee will ope all the black Mystery . 164. Mischievous were that Prince's Counsells : But Proud Lucifer had deeper Plots than He And fear'd his Crown more than did Herod , at The new-born Kings high-fam'd Discovery ; For in his ears the Shepheards Storie rung , And the strange Musick of the Christmas Song . 165. The Mouth of Thunder never yet had spoke Such Terror to his Soul , as those soft Notes , Which tun'd to Joy's and Peace's Key , had broke From the sweet Nests of those bright Angels Throats . Nor was this Omen all : for He had spi'd That Eastern Star which did the Wisemen guide . 166. No Light did ever fright Him so , but that Whose Darts did throw him headlong from the Top Of Heav'ns sublimest Pinnacle , and shut Him up in deepest Night : where He keep'd shop And every sort of sinfull Wares did sell To those who with their Soules will purchase Hell. 167. For now he knew his Trade would never thrive , And that few Chapmen would delight to buy ; So long as that great Infant was alive , With whose more profitable Diety Shepheards and Kings to traffick had begun , And taught the World which way for Gains to run 168. Ten thousand Spawns of his deep plotting Brain He tumbles o'r , yet none could please his Eye : Again hee Thinks , and yet Dislikes again : But Vow 's at last , how e'r , thy Spouse shall die . He Vow 's by his own Head , and seeks some Fiend Who might dispatch the Businesse to his minde . 169. A Rock there stands neer to Cocytu's Bank Which to the River opes its monstrous Jaws , Sucking no other Breath , but what the rank And Sulphury Vapour of that Water throws Into its Mouth , which far more venomous makes The steaming Poyson that from thence it takes . 170. In winding Holes , and ragged Corners there Whole Families of Adders , Vipers , Snakes , Asps , Basilisks , and Dragons dwelling are , Whose constant and confounding Hissing makes The Language of that Mouth , and plainly tells What kinde of Prodigie beyond them dwells . 171. The Throat sticks thick with bones of Leggs and Arms Which ravenous Haste had there left by the Way ; With undigested Heaps the Stomack swarms Which in that Sink and Den of Murder lay ; In whose immeasurable Bottome stood A reeking Lake of young and guiltless Blood. 172. But at the Cavern , where the Heart should lie , Was hung a sevenfold Door of massie Brass , Plated with Adamant , and conjur'd by A thousand Bars and Locks , to let no crosse Mischance peep in ; besides as many Seals Treading on one anothers crowded heels . 173. Above , a Watch-tower was , erected high , Windows full ; where Linx stood night and day : Before the Door an hundred Doggs did lie , Upon whose ears no sleep did ever prey : Next them , as many Cocks ; and next to these A vigilant Company of trusty Geese . 174. Within were dark Meanders , dammed up By frequent Doors , and by their Porters too , Whose office never was to set them ope , But see that not so much as Thought should goe That way : They oft put out their Lights , for fear Some cunning Beam might spie a Cranny there . 175. Before the inmost Gate , a mighty Moat The Palace far from Dangers did divide : No Bridge it knew , and but one single Boat , In which no more than one at once could ride ; And this unto the shore fast Pris'ner was Under a Chain of Steel , and Lock of Brasse . 176. Upon that shore in due Array was set With Weapons ready drawn , a treble Watch , That no Disturbance might presume to put Its finger forth , or touch the jealous Latch : They with a loud alarm all roused were If but the Image of a Noise came there . 177. But in that House , so dark and so profound That Hell it selfe seems there sunk down in Hell ; A Thing , ô how much more than Monster , drown'd Yet deeper in torturings , did dwell . One who had chose Disquiet for her Rest , One who all Furies is to her own breast . 178. Suspition is her Name : Full is her Head Of thoughtfull Eyes , which alwaies learning seem , And alwaies wide ope ; for they know no Lid Which might twixt Labour interpose and them . They look on Sleep , as on a treacherous Thing Who might bring Dangers under his black Wing . 179. But chiefly upon One Another they , Their jealous and misgiving Glances throw ; And 'cause they can no grounds of fear bewray , Of the more deep-layd Dangers fearfull grow : And whil'st they all thus mutually stare , Each bids his brother of himselfe beware . 180. Her large thin Ear stood always prick'd upright To catch each Sound and Whisper that came neer : Sometimes , as her own Fancie took its flight But through her head , she thought some Noise was there , Her hollow Cheeks had gaped long for meat , But Doubts and Fears forbad her still to eat . 181. In every Dish and Cup she seem'd to see Some Poysonsliely laid in Ambushment . Alas , and could there any Venome be So venomous as she , who might have lent New power to Dragons stings ; and mad each field Of Thessaly , fairer Cropps of Poyson yeild . 182. Her Garments were inpenetrable Steel , Of the same Temper with great Satans shield : A brazen Buckler did her left Hand fill . And in her right , a mighty Sword she held : Weapons with which she never did entend To fight , but onely her own Head defend , 183. Her Chair had fourty iron Feet ; which all Where double nayled to the ground ; Yet she Beleeved not but still the Seat might fall By sudden undermining Treachery : This made her seldome sit ; and when she did , Over her shoulder still she turn'd her Head. 184. No Morning pass'd , but some on Work she set To make her new Keyes ; being jealous still Her Foes might patterns of her old ones get . Seav'n times a moneth she changed her broad Seal ; As her own Selfe she would have done , had she Known how to alter her Deformity . 185. With contradicting Thoughts her Breast did rise ; Which were no sooner liked , but rejected : She boulted every Counsell twise or thrice , And what did surest seem , she most suspected . Oft would she skip and fling about , and start . Sometimes at the meer Motion of her Heart . 186. An Oath of strict Allegiance thrice a day She forc'd her numerous Family to take ; And chang'd their Offices as oft , least they Themselves too strong for her Commands might make . Strange Officers , yet fitting to attend Upon so true and Soveraign a 〈◊〉 187. The first was tall and , big-bon'd Cowardize Whose lazy Neck upon her shoulders lay , And both her Hands upon her Head ; her Eyes Were alwayes winking least the dint of Day Should them surprise ; between her leggs she hid Her Taile , which , as it touch'd them , shivered . 188. Next Her , stood Crueltie , supported by Advantage ; in her Hands all Engins were And fell Inventions of Tyrannie : What Hooks , what Forks , what Whips , what Racks were there , What Insultation , what Wrath , what War , What Wounds , what Salvagnesse , what Massacre ! 189. Close in the Corner stood pale Thoughtfulnesse , Upon whose lips fast sealed Silence sate : Her businesse was a thousand things to guesse ; She stamp'd , her head she scratch'd , her breast she beat , Her wearied Eyes she nailed on the ground , And in her endlesse selfe , her selfe she drown'd . 190. About the Room ran furious Discontent , And when all others did escape her War , She wag'd it with her selfe ; her Clothes she rent , Her cheeks she gashed , and she tore her hair : But Malice ssiely crept , and dealt her spight Unto her Neighbours in a secret Fight . 191. Yet slippery Guile was nimbler than the rest : Her quaint Attire was of Chamelions skins ; She in two minutes could become at least An hundred Virtues and as many Sins , All Polypusse's feet she had , and was Fortunes true Echo , Proteu's looking-glasse . 192. With Her , was complementall Flatery , With silver Tongue , and more than golden Words : Her hand she alwayes kiss'd , and bent her knee , But in her Mantle hid two poys'ned swords . Of these , and thousand others like to them , Did foule Suspition her house-hold frame . 193. When Lucifer had raked many Dens And found no Fury furious enough To manage his Designe ; at last he runs Down to this sinck ; where as He 'gan to show His sulphury face , the Porters quickly knew Their Sultan , and the Gates wide open threw . 194. The Boat flew from its chain to meet His feet And wafted Him unto the Privy Watch ; Down fell their Swords ; up went their Hands , to greet Their Soveraigns Comming , and to draw the Latch : Suspition started as they op'd the Door , And wonder'd why her Doggs bark'd not before . 195. But dread and Awe had stopp'd their Mouthes , as now They seal'd Hers too , to see grand Lucifer : She fear'd the worst ; and thought that in his brow She read some lines of Wrath and Spight to Her. But He wip'd from his Lips the Fire and Smoake , And , with a Kisses Preface , thus He spoke . 196. Madame , be not afraid , for well I know And love my Friends , and thou art one of them ; Witnesse that mighty Trust which I will now Treasure in Thee ; it is my Diadem , My Diadem is lost , if thou dost not Procure Destruction to Maries Brat . 197. Herod will doe his best , ( I know him well , ) If he be aided by thy Inspiration ; There 's not an Heart that lives , where more of Hell Has taken up its earthly habitation : Adde but thy Power , and He will be compleat , And bravely venture on the barbarous Feat . 198. Thy Handmayd Cruelty alone will be Sufficient ; take but Her along , and goe . When Thou that Baby-Gods Blood bring'st to Me , I 'le plant a Crown upon thy worthy Brow , And set Thee on an ever-burning Throne , Wher thou shalt raign Queen of Perdition . 199. Glad was the Hag to hear the businesse , and Promis'd her Lord her utmost Faith and Care ; Who laying on her head his sooty Hand , Cri'd , Take Hells Blessing with Thee , ô my Dear , Successe attend thy Loyalty , and may , Heav'ns envious Tyrant not disturb thy way . 200. Forthwith , through Asphaltite's odious Lake She tore her Path , and in the mid'st boil'd up : The Sulphure started , and the Banks did shake , Down to the Bottome fled the frighted Top ; That most victorious Stinck which there did dwell Till now , could not endure Her stronger Smell . 201. Horror on all the Elements did seize , And taught the rest , aswell as Earth , to quake . Blasting deflour'd the Medows , and the Trees ; Her Noise a thousand Witche's Ghosts did wake , And made the Night-ravens croke , the Scritchowles squeek The Dogs houle , & the fatall Mandraks shriek . 202. All Men and Beasts fled from her frightfull Face ; And Heav'n it selfe would fain have run away , Had it but known of any other Place Besides its own , where to have turn'd that Day . Yet Phebus made a shift to lurk and crow'd His Eye behinde the Curtaine of a Cloud . 203. But when she mark'd how Nature shunn'd her sight , She with Invisibility array'd Her selfe , and , unsuspected as the Light , To He●ods Palace stole ; where Care had layd The Tyrant fast asleep ; Into whose breast Her Consort , and her Selfe the Fury thrust . 204. As when a Viper squeas'd into his Bowle By Treasons secret hand , a heedlesse King Drinks down ; the Poyson in his Guts doth roule , And with a War of Pangs his Entrails wring : So did this Monster with tempestuous Smart , Rage in the Bowells of fell Herods Heart . 205. A thousand Fancies and selfe-thwarting Fears Ran through his Soul , and chas'd Sleep from his Eyes : When , starting up , his griezly Beard He tears , And round about his Chamber cursing Flies : He curs'd Himselfe , and Heav'n , and all its Stars , But chiefly that which pointed out his fears . 206. Have I , said He , thus long attended on My petty Businesse , whil'st my Crown and Head Lie at the Stake ! Have I let Treason run And gather strength upon my life to tread ! Fie Herod , fie ! Wert thou that onely He Who did a Scepter count Felicity ! 207. What Madnesse made Thee suffer those bold Kings Who blaz'd the Birth of the Jessean Prince , To prate in Salem of such dangerous Things ! Hadst thou not fire and sword to chase them thence ! Could not thy flaming Steel have shined far More potently than their enchanting Star ? 208. But all the Furies stings are due to thee , For trusting their bare Word , for their Return . Art thou that famous King of Policie Who by thy Brain didst for thy Temples earn The Crown they wear ! and canst thou cosen'd be By three old doting Mens poor subtilty ? 209. See now how for thy credulous Courtesie Thou art repayd : Those Kings the News have spred Through all the Regions of Arabie ; And by a joint consent have made an head To tear fool'd Herod from his Throne , and set That Infant , as a wiser Prince , on it . 210. Me thinks I smell the Battell drawing neer , And see the Veng'ance of my carelesse Brain ; Me thinks the Thunder of their Arms I hear , And see their Lightning flashing on the Plain : Me thinks the Aire about my Ears doth ring The shouted Name of Israels new-born King. 211. The Superstitious Priests will all comply With the new Powers against despised Me , And triumph that their reverend Prophesie In my dethroning They fulfilled see . My Idumean Stock too well they know , And much adoe I had to make them bow . 212. As for the giddy Multitude whom I Have with an heavy Scepter pressed down , All Change to them will seem Felicity , Who all Conditions like before their own : But when Religion calls to Innovation , What Banks can curb a popular Inundation ? 213. My Nobles all will take the stronger side In hopes to serve a gentler Prince than I : Good store of Coin they have to loose , with wide And fair possessions , which will closely tie Them to the Eastern Powers , and make them run With them to idolize the Rising Sun. 214. Heav'n is a Thing which owes Me no good Will , Nor have I reason to expect its aid ; 'T was ever my Desire , and is so still , To be mine own God : I confesse I layd Some Moneyes out upon the Temple , but To mine own Ends I dedicated it . 215. None have I left to trust but onely Thee , O Thou my high and once Heroick Heart ! Why may not some exploit of Crueltie Heightned beyond Example make Fate start ? Why may not Herod's Sword cut out that Leaf Of Destinie which doth enroll his Grief ? 216. It must and shall be so : I will not own A Tyrants Name for Nothing : let the Head Of Caesar weare the Worlds Imperiall Crown With love and gentleness embellished ; So I may safely reign , and shew this Age The King of Wrath , and Emperour of Rage . 217. And let Heav'ns Soveraigne thank himself , if I Torment him with a stouter sin , than yet In his scorn'd face from Earth did ever flie : Who bid Him wake my Fears ? Who bid Him set An ominous Comet to out-stare my Rest , And light Warrs journey hither from the East ? 218. From two years old and under , every Childe That breaths in Bethleem , and the Quarters round ( That of my purpose I be not beguild ) Shall be my sacrifice : and if no Wound Amongst all those can finde my Rivalls Heart , Then let Him scape ; I shall have done my part . 219. But sure it cannot miss : And then I wonder What can the vain Arabian forces doe : If the foundation once be split in sunder , On in their building they will never goe ; If I their Infant in his Budde doe crop , Surely the dangerous floure will ne'r grow up . 220. This said . He nodds his speciall servant , ( one Who might have Engine been to Pluto , and The deadliest bus'ness of all Hell have done , ) Who joying in his Soveraigns Command , The black Commission writ , which was to be In blood transcribed by the Souldierie . 221. For Herod had an armed Crew , which He With mighty Care and Cost had pick'd and chose From Idumea , Scythia , Barbarie ; Men ruder than their Countries ; all sworne Foes Unto Humanitie ; their Looks of Brass , Their Hands of Steel , their Heart of Marble was . 222. As practiz'd Tigres in the Theatre Let loose unto their keen and hungry spight , With dreadfull joy hast to their wished War ; Where , with their looks the helpless slaves they fright Out of their lives , and then their Bodies tear , Slaying again what first they kill'd by fear . 223. So did these Caytiffs unto Bethleem run With Knives and Fauchions arm'd , and with their more Inhumane Weapon , their Commission , Counting Delay their Torment . With a Roar They entered the Town , and could not choose But signifie all Hell was now broke loose . 224. There they , in Herods Name proclaim , that they By Him were sent a punctuall List to take Of all the Infants which from such a Day In Bethleem and its Coasts were born : for lack Of every ones appearance , threatning to The Infant Death , and to the Mother Woe . 225. These Summons through the Town and Country flew , And when the next Days Sun had reach'd its height , Into the Market place all Mothers drew Who in their Arms their tender Burdens brought : A Sight which might all Beasts unbarbarize , Yet drew no Pitry from these Souldiers Eys . 226. For they a Watch at every corner set , And then with all Extremities of Rage Their monstrous Charge in Execution put . The Sun's Eye never yet beheld a Stage So full of Tragedies , nor Hell spred forth In such a salvage Pageant on the Earth . 227. In vain the lamentable Mothers Cries And Tears , and Prayers , and loud Expostulations Mix'd with their Infant Shrieks ; although the Skies They fill'd , and rent with their strong Exclamations : For still the unrelenting Souldiers Ear Nothing but Herod's fell Command would hear . 228. Their Preys they by the Arme , or Leg , or Head From their softe native Sanctuaries tore ; Whose blood as in that barbarous strife they shed , They daub'd the Mothers with the Childrens gore , And then their Bowells in their faces threw : Sure they had none , who thus could others shew . 229. The Townsmen who this Massacre beheld , Could lend no Succour to the Infant 's Crie ; By stiffe Astonishment some being kill'd , Others by cruell Fear enforc'd to flie , Not knowing but the Souldiers dire Commission Might adde the Fathers to their Babes Perdition . 230. Heer Sarah kiss'd an Arm , Rebecca there A Legg ; all that was left of eithers Son : Heer Rachel Earth , and Air , and Heav'n did tear With her impatient Lamentation , Having but two bemangled Hands to show Of those sweet Tiwnns which suck'd her breast but now . 231. Thus this most harmless flock of tender Lambs A woefull Heap of fragments did become , Their milkie fleeces , and their whiter Names Being dyed deep in rubie Martyrdome : Thus 〈◊〉 Rama , now made childeless 〈◊〉 , Thus all the Market was to Shambles turn'd . 232. One Nurse was there , who when the Souldier caught Her Infant by the throat , cri'd out , Beware , This is great Herods Sonne ; and if you doubt , An hundred Witnesses heer ready are . She cri'd ; but e'r she had pronounc'd that Word , The Intants Heart was bleeding on the Sword. 233. Thus provident Veng'ance met the Tyrant in The forefront of his Crime , whilst blinded by His hasty Fears , his Rage he doth begin At his own Bowells : Herod's Sonne must die , And Heavn's escape the Sword , though He alone Was the aime of this vast destruction . 234. This , when the slaughter Fame at Rome had told , And Cesars ear with just amazement fill'd Made Him crie out : Were I to chuse , I would Be Herod's Hog much rather than his Child . But Cesar knew not what the Babe did gaine , Nor that He now more than himself did reign . 235. These roseall Budds of early Martyrdome Transplanted were to Paradise , and there Beyond the reach of Herod , did become Floures of eternall bliss , whose Temples are Imbrac'd with crowns of joy , whose hands with Palms Whose eyes with beams , whose tongues are fill'd with psalms . 236. But now the Blood-hounds back to Hered went And brandish'd on their stained Swords the Sign Of their owne guilt . The sight gave high content To their fell Soveraign , hoping the Divine Infant was now destroyd , and that his Crown In spight of all Arabia was his own . 237. Yet to make sure ( for in a Tyrants breast Suspition like the Vulture faind to gnaw On Tytiu's Soul , makes its eternall feast , ) The Jews he summons by a rigid Law Without the least exception , to swear Allegiance unto Him , and to his Heir . 238. Alas , He little thought his slaughterd Son Was now become a stronger Foe , than those Arabian Kings his own Suspition Had arm'd against himselfe ; or that there rose From the massacred Babes , a mighty Band Which scornd the power both of his Head & 〈◊〉 239. For now these Infants Blood to Heav'n did send A louder Crie than had their Mothers done : Nor doth the great Creators Justice lend A readier Ear to any Plantiffs Moan , Than unto this : although Mortality Belongs to Man , Mans Blood can never 〈◊〉 240. Next neighbour to the Dead Seas poys'nous shore There stands a gloomy Grove , where cheerly Day Had never roome to shew her face , such store Of Box , Yew , Cypress , dammed up her way ; Whose fatall Brows and Branches every where With Owls , and Batts , and Ravens impeopled 〈◊〉 241. Beside , a sturdie Mist of Stincks doth stick Upon the wretched Air , and her defloure Unwholsome Vapors gathering black and thick Drop morn and ev'n into a venomous shour , Where drunk up by the cursed Earth below It makes the Hemlocks and the Poppy grow . 242. Amidst these dismall shades , is sunk a Cave , At whose black Door , uncessant Cries , and 〈◊〉 And Ejulations the Office have Of never sleeping Porters : all the Stones Hang thick with Tears , being mov'd to that Compassion By the sad Genius of their Habitation , 243. The Mistresse of the House doth alway lie Upon her weary Bed ; which hedged in By melancholick Curtains , doth supply The Graves dark Office , and aforehand 'gin To teach her what her Coffin ment , and what Her Herse , which ready by her Couch were set . 244. Her Pillows were of softest Down , but yet On churlish Thorns and Stones she seem'd to lie : Oft did she rosse and turn and tumble , but Could never shift her sturdy Griefe , which by That Motion onely wakened was , and did But gather strength to roll about the Bed. 245. Shootings , and Megrims raged in her Head , A desperate squinsey dammed up her throat , The tawny Jaundise in her Eyes was spred , The Tooth-ache of her Jaws full Power had got , Stark-raving Madnes sate upon her Tongue , Ten thousand Cramps her shrivel'd Body wrung . 246. The Fever , Colick , Griping , Strangury , Gout , Apoplexie , Scurvy , Pestilence , Stone , Rupture , Phthisis , Dropsie , Plurisie , Flux , Surfet , Asthma , and the confluence Of all divided Deaths , united were In one strange Masse , and learn'd to live in Her. 247. The odious Scab , the ever-gnawing Itch , The stinging Bile , the wasting Leprosie The banefull Pocks , the Wolf and Canker ( which On her make fat their dreadfull Luxury , ) Conspire with every sort of horrid Sore To clothe her round with most infectious Gore . 248. Pots , Papyrs , Glasses , sweet and stinking Things , Were marshal'd on a Cup-bord standing by , Which Physick brought to ease those Pangs and Stings , Or at the least cure her own Poverty . Costly Additions unto Pain were these , And onely eas'd the Purses Plurisies . 249. For though full many a dear Docter there Talk'd words as strange as her Diseases ; yet Her pertinacious Torments would not hear Either there Druggs of Nature or of Wit , Nor minde their Stories , or regard at all Their Oracles out of the Urinall . 250. Her whining Kindred stood about the Bed , And , though , alas , her case were too too plain , With tedious Love , still ask'd Her , how she did . Heaping that Crambe on her other Pain : Their fond Remembrances would never let Her any one of all her Pangs forget . 251. Down to this Loathsome She , sterne Justice came ; Tall was her Person and her Looks were high , Strength in her martiall Sinews made its home , Darts of keen fire did stream from either Eye ; For she , what e'r Men Fancy , Eyes can finde ; Alas , Earths Justice , and not Heav'ns , is blinde . 252. Her right Hand held a Sword of two-edg'd flame , Her left a Ballance : in one Scale did lie A mighty Masse inscrib'd with Herods Name , A Masse of Pride and bloody Tyranny , Which press'd it down to Hell : Mean while the other Fill'd with vain Winde , flew up and left its Brother , 253. When Sicknesse ( for that was the Furies Name ) Beheld her Soveraign Queen , she rais'd her Head , And to obeysance did her Body frame : Black Streams of poys'nous Gore straight issued From all her Sores , and with outragious stinck Ran down into her Beds contagious sink . 254. Up up , said Justice , and be dress'd apace ; I on an earnest errand thee must send : Time was when thou a tedious Way did'st trace At Hells and envious Lucifers Command ; Usurpers , which have no just power on thee ; 'T is fit thou doe as much for Heav'n and Me. 255. Unto the Land of Uz they made thee run , And poure the bottome of thy whole despight ; Upon the reverend Body of a Man Which was with matchlesse Purity bedight , More fair and bright was Job in Heav'ns esteem , Than thou to Earth did'st make him Horrid seem . 256. He heap'd this Scale as full of Virtue , as Fell Herod has replenish'd it with Vice : That empty one , so lightly hovering , was His Score of faults , but meer Vacuities ; Thin as the Aire , which though it dusky be Sometimes with Clouds , regains its purity 257. See now thou recompence that Injury By righteous Vengance upon Herod : Loe There unbridle thy Extremitie , And give thee leave in free carreer to goe . Goe then , and fully use thy full Command ; His Body and his Life are in thy Hand . 258. So spake the Queen of everlasting Dread , And in her Black Cloud mounted home again . When Sicknes leaping from her nasty Bed , And in feirce haste forgetting her own Pain , Furnish'd her self with every bitter sting Which most might torture the Condemned King. 259. Then to her gloomy Chariot she went , Which of a poisnous Vapour framed was : Her speed was headlong , so was her Intent , And into Herods Court she soon did presse ; For she by no slow paced Coursers Drawn . But by a pestilentiall Blast was blown . 260. Unseen she came , and did so sliely guide Her stealing Chariots silent Wheels , that she Quite down the Tyrants cursed throat did glide As does his unsuspected Breath , which he Lets in to fan his heart : But this Blast came Qute to blow out , and not to puff his flame , 261. Yet e'r it blew it out it strove to frie His black Soule in the fornace of his Breast . Torthwith his Entrails sing'd and scalded by An hidden fire , frighted away his Rest : He would have rise , but strait he felt his Pains Had with their Fire-branes mixed heavy Chains . 262. His Strength deceiv's him , and his Bed is now His onely throne , where he the King doth raign Of mighty Torments ; all his Bowells 〈◊〉 Exulcerated with deep-gnawing Pain ; And Water swelling underneath his Skin Adds scoffing torture to the fire within . 263. His shamfull Parts are made more odious by Right down Corruption , which grew fertile there With monstrous Vermin , whose impatient frie Their most unpittied Prey aforehand tear ; The leisure of his grave they scorn'd to stay , But undermine his Heart , and eat their way . 264. And yet a Worm far worse then those , was got Thither before , which did his Conscience gnaw ; To stisle which , long did He labour ; but The trusty Torment still did stronger grow , And wound about his guilty Soule so close , That no Inventions power could get it loose . 265. His Sinews shrunk , and all his Joynts forgot The ready service of their wonted motions . The Aire which He had long defil'd would not Wait on his Lungs , but frequent Suffocations Forc'd him to die as many deaths , as He Indebted stood for by long Tiranny . 266. Oft did he call his Freinds ; but neither they Nor his Physitians durst come neer his Bed : For his hell-breathing stinck obstructs the way To Physick and to Freindship . Never did The Feinds below more loud for Pitty crie , Nor finde lesse comfort for their Misery . 267. The dismall scene of Bethlehem-slaughter now Was open layd unto his burning Soule ; The running shreiking Mothers there he saw , And all the Infants Blood ; which seem'd to roule Into his Bosome in a violent stream ; Yet not to quench , but to augment the flame . 268. An hundred Furies at hot contestation Which first upon his bloody Heart should seize , With Hells wide mouth , and the grand Preparation To entertain him there ; at large he sees : And seems to hear all Ages poure a stream Of cursing Detestations on his Name . 269. To Heav'n He would not , and he could not cry , But let the reins loose to wilde Desperation : And now resolved once for all to die , Contrives how He might his owne murther fashion , And by his never-daunted cruelty Upon himselfe conclude his Tyrannie . 270. He thought of Poyson : but He had no friend Who would that cruell Courtesie supply : Besides , he fear'd no Venome could contend With his extreemly-posnous Malady . At length by woefull Fortune , He 〈◊〉 His Fauchion hanging by his 〈◊〉 side , 271. Which as He snatch'd , a venturous Page ran in And stopp'd the stroke : but could not stop his throat , Which straight He opened to an equall Sin And in the face of Heav'n spew'd out his hot Impatient Blasphemies ; next which , He threw His Courses upon all the World he knew . 272. Mean while , to prison , where his Son in Chains He kept , the false News of his death was spred : Which whil'st Antipater gladly entertains , His Smiles became the price of his own head . Herod but heard he smil'd , and now the Worms Had eat his Bowells , at his Son he storms . 273. Yet shall that Villan know that I , said He Have Life and Rage enough Him to destroy . Now by these finall Spirits which pant in me I swear , His Life shall answer for his Joy. Fetch me his Heart , that with these Vermin here Their fellow-trayter , I , all torn , may tear . 274. Their fellow-trayter , and their Fellow-Son , For from my Body sprung both He and They ; And both conspire in my destruction , By Gnawing they , by smiling He. Away , Fetch me his Heart , that having bless'd mine Eye With that deare sight , I may the cheerlyer dy . 275. Yet not content with this sole Sacrifice To his vast fury ; he contrives a way How all his Nobles to his Obsequies No lesse than all their Blood and lives might pay : That Sighs and Tears might wait upon his Herse , If not for his own Death , at least for theirs 276. But Heav'n prevented this fell Plot ; and He Now having five dayes liv'd , and felt his Death , No Prayers , but his wonted Blasphemy Repeated , and blew out his finall breath . So an old Dragon when his Spirits flit , Breaths his last Poyson , and his Life with it . 277. Hell had his Soul no sooner swallowed But pious Josephs Angel hither came ; And as the Saint lay on his sober Bed , Painted the News unto Him in his Dream : Bidding Him now return to Jewry , where The storm was over , and the Coast grown clear . 278. Thus did th' Angel his own Word fulfull , And justifie the Prophets Vision ; For great Hosea did of old fore-tell That out of Egypt God had call'd his Son. Joseph awakes , and unto Mary shews The long-expected , and now welcome News . 279. His thrifty House-hold-stuffe then packing up , And tenderly providing for his dear And mighty Charge ; He makes no doubt or stop , ( A pious Breast allows no room for fear When e'r Heav'n summons it : ) but cheerly sets Onward his Way , before the Day permits . 280. For now the Morn lay long before she rose , And dull Aquarius would not wake the Sun Till it was late . Thus did thy hardy Spouse In the Years most disconsolate Portion His journey take ; and teach Thee what to doe At any time when Heav'n shall bid Thee goe . 281. This the Ninthe Winter was , which seal'd the Earth With Ice , and covered his Seal with Snow , Since by his own , to Wonders He gave Birth , Who in a Soil most like to that did grow : Bate but the cold and churlish Qualities , And what 's a Virgins Womb , but Snow and Ice ? 282. This Age had more inabled Him to bear A speedy Journey , and did much allay The scruples of his tender Parents Care ; Who now with greater haste devour'd their way , Than when to Egypt they did pick their Path ; And thus , in peace , reach'd their old Nazareth . 283. Their Nazareth ; for sacred Prophesies By adamantine Bands are surely tied To their Effects : The Fire shall sooner freeze , All Mettalls in a Bank of Snow be tried , The Sun because of Night , of Drought the Rain , Then Falsehood any Prophets Tongue can stain . 284. Those quick-ey'd Seers long agoe had seen His Habitation there ; and had foretold His humble Surname should be , Nazarene : A Name of holy Dignity of old , Which sate fair on all pious Heads , untill It was out-shined by the Christian Stile . 285. And , Psyche , what should We doe longer here ! Come let Us follow their deare Steps , and see Some further Marvells of thy Spouse , and where He prosecuted Loves sweet Mystery . This said : He gave his Steeds the Rains , and they Together with the Winde snuff'd up their Way . PSYCHE : OR LOVES MYSTERIE . CANTO IX . The Temptation . ARGUMENT . IN the dead Desert , Love ; Whom salvage Beasts Acknowledged , by eager Famin is Assail'd , who forty Dayes upon Him feasts ; To her sharp Teeth , slie Satan joyneth his Soft Tongue ; yet both their utmost Powers , set But ope the way unto their own Defeat . 1. WHat reach of Reason e'r could Fadome , why Slight Dust and Ashes , vile Corruptions Son , The Heir apparent to the Misery Which lives in Death , and blends Destruction With all its Life , the Worms own uterine Brother , The Modell of all Blots and Spots together , 2. Should so inamour Heav'n , as to obtain The Dignity of highest Favorite ; And in his Makers grace so freely raign , That They should service doe to Him , whose bright Extraction no acquaintance knows with Earth , Nor did Pollution e'r defloure their Birth ; 3. Had not Almighty Love vouchsaf'd to take This lump of Clay and mould Himselfe in it : By which intire Conjunction He did make The totall Masse of worthlesse Vilenesse fit To sit on Honors Throne , and there receive The Service Angells blush not now to give . 4. For now the Heav'ns are well content to spare Part of their Quire to wait on Us below , Knowing their Masters Brethren sojourne here , Who by their very Dust that Kindred show : Thus is our Badge of shame advanc'd to be The stamp of our sublime Nobility . 5. In love and reverence to Jesus , who Upon the loftiest Crest of all Creation Has fix'd for ever our poor Nature , so That under her high feet , full Adoration Has room to kneel , their ready Service they Ev'n to the meanest of his Kins-folks pay . 6. How little think vain Kings , who build their Pride On th' arm'd Protection of their numerous Guard , The simplest of their Slaves are dignifi'd With Heav'ns illustrious Hoste , who watch and ward Their severall Charges , which though scorned things Below , are yet above design'd for Kings . 7. With Arms displayed , and with open Breast They stand to catch Us when we falling are Into this hard and dangerous Life ; and least The Fall should hurt Us , with their softest Care They stir their Fethers up , that in that Bed Of Sweetnesse we may rest our infant Head , 8. Alas our other Nurses help were vain , So were our Mothers tenderest Care , did These Dear Fosterers not help them to maintain Their proper Parts : And though those chance to cease , These still persue Loves Task ; Hard Mothers may Forget their Sons , but that will never they . 9. O no : These blessed Guardians are Things Of tri'd and never-failing Tendernesse ; Such as their everlasting Snowie Wings , Such as the living Smiles and Joyes which dresse The Court of Heav'n , Such as the dainty Aire Which makes deer Paradise both soft and fair . 10. Yet when just Cause awakes their noble Might , No Scythian Rock stands halfe so stiffe as they , No Libian Lyon marcheth to the fight With higher Courage , nor afflicts his Prey With deeper Terror , then these Champions , who Into the Lists in certain Triumph goe . 11. Nor needlesse is this potent Aid ; since We Are by spirituall Foes impugned , and The Powers of Darknesse , and Artillery Of Hell against Us in pitch'd Battell stand ; Whom Belzebub their Generall , with Spight And ever slaming Rage , fires to the Fight . 12. What can poor Lambs against the Tygre doe ? How shall the Partridge with the Griffen fight ? How shall a Cockboat to the Indies goe When Tempests Rise , and make Seas stand upright ? By Dust how shall the Serpent be withstood When he gapes to devour his usuall Food ? 13. Alas the feeble Dust is helplesse ; but These Friends long since have with the Dragon fought , And at the first so clear a Conquest got , That ever since that heav'n-renowned Rout , Wilde Lucifer is in their presence tame , And trembles like the burnt Childe at the flame . 14. He trembles ; if the Boldnesse of our Sin Adds not fresh courage to his failing heart ; For then on Us He by our selves doth win ; Nor can our Guardians perform their part With due Successe , when by self-treason we Our forces joyn with Hells conspiracy . 15. When to mad Fancy Sleep doth give the rein , Unto polluted Dreams these stop the way , That no high-fed and tickling Thoughts may stain The clouded Soule : For , who , alas , can say I always am my Self , and , though asleep , The constant Watch of Chastity can keep ? 16. These lend Us Aid , when any Danger neer Our strait-beseiged Soule or Body draws ; These intercept all Hell ; These by that cleer Lustre which flows from their own blessed Brows Shew us the Way to Peace , and lend Us too Their Wings , when we are faint , and cannot goe . 17. These fire a Soule , and make her towre above These grosse , yet empty things which flag below : These steer Us through the Miracles of Love , And teach Us in Heav'ns Ocean how to row : These all are Brethren unto Phylax , who What he for Psyche did , for Us will doe . 18. Their way his Steeds had now recovered , And Palestine regain'd : When he aside Sloped his Bridle , and his Journey sped Into another Desert , wilde and wide , By whose intemperate Drought old Jordan was Affrighted so , that he far off did passe . 19. As Psyche wonder'd at the ruefull Place , Amongst whose desolate Nothings strait she lost Her questioning Eye ; with a divine Imbrace Phylax encourag'd Her ; and , though thou dost Not yet behold , said He , the Price of thy Long voyage , thou shalt finde it by and by . 20. With that , He stai'd his Coach ; and thus went on With his Discourse : O my thrice dearest Dear ( Because most pretious to my Makers Son , Who is my Maker too ; ) this Desert here Is but another Sceen , where thy sweet Lord More fuell for thy wonder did afford . 21. It was repriev'd from bearing other fruit , That it in Miracles might fertile be ; In Miracles , whose high and glorious bruit Shall fill the ears of Time as long as He Hath leggs to run ; and when He dropps into His grave , in triumph o'r his Tombe shall goe . 22. When thirty times thy Spouse had seen the Sun Change all his Inns , whose golden Signs are hung Upon the Zodiaks Girdle : reverend John Unto the World unlock'd his holy Tongue , And drew by heav'nly Summons mighty Store Of wondering People unto Jordans shore . 23. Thy Spouse , hid in his own Humility , Mix'd with the Crow'd and to the Baptisme came . Thus in the Margin of the swelling Sea Oft times there roules in a tumultuous stream Of Sand and Gravell , some rich Gem or other Which in that presse doth its own luster smother . 24. How there He was Baptized , how a Crown Of Heav'ns best beams perch'd on his fairer head , How his coaequall Spirit hovered down , And what Applause his Father thundered , I would relate , but that it hugs thy heart , For with this Story now thou Girded art . 25. But by that nimble Doves eternall Wings He 's hither hastned from that Rivers shore , And purity unto the Drie Land brings As to the Water He had done before . Yet nothing else hee brought ; nor Drink , nor Meat ; He hither came to Fight , and not to Eate . 26. He came to Fight ; and bravely to revenge The whole Worlds Quarrell which subdued lay , E'r since through Mans unwary Heart the strange Bullet burst ope its death-deriving way , Which , as it smiling hung upon the Tree , Fond hee an harmlesse Apple took to be . 27. He came to Fight ; and soon his Foes He met All-arm'd with Power , but much more with Rage : Had hee been lesse than what he was , those great Antagonists had made this Place the Stage Of his sad Tragedie , which prov'd at last The Theatre of his triumphant Fast. 28. Before I tell thee who did first appeare In these strange Lists ; observe that parched Hill. That Throne of Barrennefle and Squallour ; there Against the hungry North thou see'st a Cell Which long hath gaped , but could never finde Any Reliefe as yet , but saplesse Winde . 29. That Den's the Dwelling of that Champion who First ventur'd on a Combat face to face With God Incarnate ; one as like to doe The Feat of Spight , as any of the Race Of hell-begotten Fiends ; yet prov'd to weak To manage what she here did undertake . 30. Our Noise now calls her forth ; dost thou not see Her goodly Ushers ? those seven horned Things Though like to Nothing but themselves they be , Must goe for Kine : spermatick Nile , which brings Forth choise of Monsters , in their birth alone Hath all his other Prodigies out-gone . 31. Nile brought them forth , and shew'd them to the King , Whom through Fates Closets a strange Dream did bring ; Pharaoh awoke affrighted at the Thing , But knew not how its Characters to read , Nor why those sharp-set Portents which had clean Devour'd seaven fat Kine , still should grow more lean ; 32. Till Joseph clear'd the mist , and taught him what By those new Hieroglyphicks Destiny Decyphered had . But when the Beasts had got Malgrè those fair Banks of Fertility , Their seaven years Conquest ; to this Cave they came To serve a Monster neer of kin to them . 33. Behold their Hair is shrivell'd up and drie ; Their hides aforehand tann'd , but chapp'd withall ; Their sharp affrighted Bones stand staring high ; The Reliques of their flesh as low doe fall ; Their Bellies to their Backs full close are ti'd , And one does kisse the other starved side . 34. All Shape is shrunk to such Deformitie That did their horns not point them out , nor Thou , Nor Pharaoh could have dreamed they should be Descended from a Bull and honest Cow. And yet well-favour'd Beasts are these to Her Their dismall Soveraign who commeth there . 35. Just at the Word the Hagge appear'd , with Look More keen than Januaries breath , or than The edge of Rasors ; or the piercing stroke Of barbarous North-begotten Boreas , when He his most massie chains of Ice hath hurl'd O'r Sea and Land , and stupifi'd the World. 36. The sudden Dint shot into Psyche's Heart Such deep Dread and Amazement , that it slew Her Spirits and Courage : But with Heav'nly Art Her ready Guardian strait did both renew , And suppling her cold Breast with soft and warme Comforts , proceeded thus , her Soul to arme . 37. Dost thou not see what makes the Furies Train ? Mark well , and read thine owne Securitie , How heavy at her heels she draws a Chain Of Adamant , whose other End is by That hand of Providence which doth all things guide , Unto thy mighty Spouse's Foot-stool ti'd . 38. At first her self she fiercely darted out , But now her curbed Pace is tame and slow ; She knows ' her Compass , having often fought In vain to break her Chain 's Eternall Law. So ; be assur'd she now cannot come hither No , she has stretch'd the utmost of her Tether . 39. Thus when the greedy Mastiffe leapeth from His kennell , all in hungry hast and wrath , The sullen chain , which will not goe from home , Checks his adventure and cuts off his Path ; At which the wretched Curre le ts fall his Ears , And tail , and spirit ; and then he grinns and lears , 40. Upon the Head of every wretched Fiend Sure sits this curse , that they cannot forbear Their spight and indignation to grinde , And in all furie for the fight prepare When ever any Prey their Eyes have found ; Although mad fools they know their feet are bound . 41. Look how her Eyes are fled into her head , As if ashamed on her self to look ; For in that leafe , alas , what could she read , But what would seem transcrib'd from Terror's book ? Her skin 's the Paper ( ô how ghastly white ! ) Where Pain and Horror their black Legends write . 42. All upright staring stand her startled Hairs , Of one anothers touch in jealous fear ; Two close shrunk knots of Gristles are her Ears ; Her forehead nothing but its skin doth wear ; Her keeness fully is displayed in Her pinched Nose , and her sharp-pointed Chinne . 43. Like a deep Pit of Chalk is either Cheek ; Her sapless Lipps are parch'd and shrivell'd up , Showing her Ivory Teeth , all white and sleek , But long and hideous ; These stand alway ope That her dire Tongue may ever dangle out To catch the Rain , and quench its burning Drought . 44. Her starv'd and clung-up Neck , has much adoe To bear the slender burden of her head ; The Stalk quite famished and withered , so Under its nodding floure doth bend . Instead Of Arms , She shows two Yards of Skin and Bone , Oppress'd and tir'd with their own Weight alone . 45. Her fleshless Hands like feete of Vultures seeme , Nor are her nails so lately prun'd , But they May pass for Tallons : what she grasps in them Is sentenc'd by that Touch to be her Prey . Her Leggs are two drie crazie stakes ; her Feet Already mouldering , their Grave doe meet . 46. That fatall bunch of Corn which fills her Hand . ( O no! which makes Vacuitie be there . ) Are those seav'n Ears which upon Nilus strand To Pharaoh with those Oxen did appear ; And now becomes her Rod , for on it grows No Grain , nor any other fruit , but Blows . 47. Was ever such Contraction seen , as there , About a Waste , whose Girdle Thinnesse is ? The strait-lac'd Insects slender Brood did ne'r Shrink up themselves into a scanter Dresse . Her Bellie's sunk and gone ; and shee could spare It well , who nothing had to lay up there . 48. See'st thou her Shoulders and her Thighs all gnawn ? Imagine not that any Beast but she Her selfe was guilty of the Fact : her own Keen Tuskes have grav'd those lines of Crueltie , And , when she wanted other Cates to eate , Did prick her on to make her selfe her Meat . 49. Little it was she from her selfe could tear ; But yet where Nothing else was to be had , That Little seemed full and dainty Cheere , And to she fell : But as she 'gan to feed , Her Banquet fail'd between her Teeth , and she In stead of Flesh , chew'd meer Vacuitie . 50. This rais'd that Storm which in her bosome reigns , And , could'st thou hear , it would amaze thine eare . Her Stomack roars , and teares , and pricks , and strains , And all its Misery objects to Her : So doe her Bowells , bound in their own Chains , And ti'd , and twisted up in Knots of Pains . 51. Three Fiends of choisest Power and spight there are Whome Veng'ance doth imploy to lash the Earth ; The hidden Pestilence ; wide open War ; And Famin , this fell Hag , whose Drought and Dearth Burn with more Poyson than the Plague , & wound With sharper engins than in War are found . 52. This is that living Death , by which poor Man Is forc'd himselfe his funerall to begin , Whil'st wandring up and down all faint and wan , Wrapp'd in the winding sheet of his pale skin , He seeks his grave , that through that door He may Unto a milder Death himselfe convey . 53. This is that Tyrant , whose Impatience hath No Possibility her Prey to spare ; The foule Inneritrix of the Dregs of Wrath , Of Torments Queen , the Empresse of Dispair ; An aonigmatick Foe , whose Ammunition Is nothing else but Want of all Provision . 54. Expect not to behold her Family , Or what Retinue on her Court attends ; No servant ever yet so strong could be To bear her Presence , much lesse her Commands ; Being assur'd They never could her Will Unlesse her Belly to they did , fulfill . 55. But yonder Table which is fixed high Above her Caverns Door , will tell thee what Were her Exploits . When Mercy passed by This monitory Signe she set up , that Poor Mortalls might descrie what Fiend dwelt here And not unto this Den of Death come neer . 56. Loe , what a smoking Hurliburlie's there Of gallant Ruines tumbling on the ground : These once high-built and goodly Cities were , Which when Warr's mighty Ram could not confound This Hag did with no Engin , but her own Teeth , undermine the Walls and tear them down . 57. See there she chaseth froggs , and Rats , and mice , And other Vermine neer as vile as she Her selfe ; by them desiring to suffice The low'd Demands of her stout Boulimie . Discreetly there the prudent Painter has The Earth of Iron made , the Heav'n of Brasse , 58. But there her Girdle and her shoes she eats For that acquaintance which they had of old With Beef and Mutton , and such classick Meats : There She turns out the wretched uselesse Gold , And clapping on its Poverty a Curse , A savorie Meal she maketh of her Purse . 59. There She awakes the sleeping Mire , and by A strict examination makes it tell What hidden Treasures in its bosome lie ; Nor is she daunted by th' unlikely shell , But breaks it ope , and findes the Gem within : For she the Oyster first fish'd out for Men. 60. The Dunghill there she rakes , to finde some fresh Strong-sented Excrement ; and joyes when she Can by long search atcheive so rare a Dish , Which needs , being ready hot , no Cookerie . That Glasse in which she drinks , and drinks up all . No other is but her own Urinall . 61. Against that huge stone-wall her Teeth she tri'd When once she was immur'd in Straights ; and see How she compell'd and tore Successe : those wide And ragged Holes , her stout Teeths breaches be . Her hastie boistrous Stomack would not stay , And wanting other Food , she eat her Way . 62. That Heap of Bones is all that she has left Of her owne Parents , whose old flesh she made Her barbarous Feast , and them of life bereft By whom she liv'd ; Such is the salvage trade Of desperate Vipers , whose unnaturall Wrath Devours the Womb which them conceived hath . 63. And yet no Vipers venture to devoure Their proper Brood : 't is Nature's strictest Law That with Traduction Love should joyn her power , And like the Rivers , downhill strongest flow : Onely this fiend all Vipers doth out-vie , And feeds her self with her own Progenie . 64. For those bemangled Limbs which scattered be About the Picture , the said Ruines are Of seav'n sweet , but unhappy Babes , which she Fear'd not with her own Claws and Teeth to tear , And back into her Bowells make them goe ; If yet she any had who thus could doe . 65. This strange Epitomie of Prodigies , This despicable , starv'd , but potent Fiend Was the first Combatant which did arise Against thy Spouse ; yet durst not trie to rend And tear his Body , but contriv'd to slay It , and his Soul in a mysterious Way . 66. For though that Dread which in her face did reign , Such deep affrightment round about had shed , That not the boldest Beast of all the Plain But from those direfull Emanations fled ; Leaving the Desart more than doubled ; where Was nothing now but Earth , and Stones , and Air : 67. Yet now discovering One who seem's prepar'd To entertaine the worst of Dangers , she Grew jealous of the Champion , and fear'd Some wisely Stratageme might plotted be Against her right-down force : This did incline Her to 〈◊〉 Him by a Contremine . 68. For , sliely waiting oppotunity , And being thin and subtle , with the Wind She mix'd herself , and in his face did flie ; Hoping to steale upon him by a blind And unperceiv'd assault . So Cowards fight , Trusting advantage more than their owne Might . 69. But He who all her project cleerely saw , From her abstruse Career disdain'd to start : He welcom'd with brave Constancy the Blow , Giving the Furie leave to use her Art ; Free leave He gave her her foul felf to shoot Into his Stomack , through his yeelding Throat . 70. So when the Tempest marches in full Tide Against its Caverns Mouth , the fearless Rock Makes good its ground , and never stepps aside To wave the perill of the violent Shock , But lets the Storme come in and roare its sill In all the Bowells of its resolute Cell . 71. She enter'd thus , falls to her work apace And seizeth with immediate Usurpation All the Reserve of Humors which that Place Was strengthned with , in case of some Mutation ; And these she conquered without any stop , For as she met them , strait she eat them up . 72. The robbed Stomack thus made cleare and free Of all things but the Theife ; She broacheth there The Art of all that gnawing Crueltie With which her pined Self she us'd to tear : No Fire , Worm , Vinaiger , or Venome is So corsive as her fretfull Bitterness . 73. As when incensed by the furious flame The Fornace'gins to rage ; if you denie The Cauldron Liquor which may help to tame The insolent Heats excess , and mollifie Its rampant greedy Thirst ; alas , the poor Copper it self does boile , and burn , and roar . 74. So fares it with the Entrails , where the fire Which Nature kindled , if it wants its fuell On what comes next to hand will spend its Ire , And grow against the Stomacks substance cruell ; For all its Life consists in constant Meat , And when it dies , it does but cease to Eat . 75. And yet with Adamantine bravery Thy Spouse 'gainst this Conspiracy of Pains His Patience arms ; and though his Breast did frie In mutinous flames , He valiantly refrains From all Complaints , and sighs and signes that hee Oppressed was by Hungers Tyranny . 76. He by a med'cinall Fast resolved was To cure the eating of that fatall Tree , From whence the Curse and Death entail'd did passe On Ev's and Adams , wretched Progeny . He freely what he might Receive , refused , Because , what they Forbidden were , they used . 77. ( Thus must the Water wash away the Flame , Thus must the Bands of Cold binde up the Heat , Thus sober Weight must idle Lightnesse tame , Thus wholesome Soure must mend luxurious Sweet , Thus honest Day must chase out theevish Night , Thus Contraries with Contraries must fight . ) 78. And by his venerable Practise He Has Consecrated , and advanced this Despised Thing to such an high degree Of reall honor , that now Fasting is The Dainties of the Saints , to which they can Invite their Hearts , and Feast the Inner Man. 79. Where whil'st they at their mystick Banquet sit , The saucy Flesh learns to be meek and milde , The boyling Blood grows coole , and every fit Of wilfull Lust forgetteth to be wilde , The Passions unto Reason crouching stand , The Brain grows cleer , and all its Clouds disband . 80. Thus from that Slavery they redeemed are Whose knots their Teeth had tied ; thus they throw Away their cloggs ; thus on free wings they rear Themselves into Themselves ; being moved now By Heav'ns brisk Fire which in their Bosomes flows , And not by that which in the Kitchin glows . 81. Nor does the Body onely bear the Pain , Whil'st all the Pleasure to the Soul accrews ; But in its kinde reap full as sweet a Gain , Whil'st its intirest Vigor it renewes , And fresh and lively Fethers quit the cost Of all those rotten moulting Plumes it lost , 82. For when high-fed Distempers sneak away , And the dark Seed of all Infirmities Which in the Bodies furrows nestling lay , Before its own Birth , unperceived dies ; Fasting the Physick gave : yet generous she ( O cheap Physition ! ) never takes a Fee. 83. She Nothing takes ; and would have Men doe so , For all her Recipe's ere onely this : She turnes the Deep Complaint of bitterest Woe , Into an high-strain'd Dialect of Blisse , And for this Reason bidds the Sick be sure They ease shall finde , 'cause Nothing them can cure . 84. O soveraign Nothing ! upon which , so deep In love He fell with it , thy Spouse did feed Full fourty Dayes and Nights : soft-creeping sleep Perhaps might venture on his eyes , but did Not once presume to touch , much lesse to fight Against , the Paradox of his Appetite . 85. The Fury did her best his strength to tire , But fretted , gnaw'd , and laboured in vain . Hast thou not heard how Moses , all on fire With brave Devotion , did of old sustain As many Nights and Dayes on Sina's head , A Stranger all the while to Drink and Bread ? 86. If by accesse to God a Man could grow So much above the temper of a Creature ; If by attendance on the Morall Law He cleerly could forget the Law of Nature , What then might Jesus doe , to whose fair face Mose's though deck'd with beams , but duskie was ! 87. What might He doe , who did not onely draw Neer unto God , but who Himselfe was He ! 'T was but an Angel that pronounc'd the Law , Though in the Name of the great Diety : But Jesus was no Proxie ; he alone Undoubtedly was God and Man in one . 88. He who to Salamanders power did give Safely to scorn the siege of any Flame , And in the Fornace's red bosome live , Making the hostile Fire their food become ; Might well the burning Drought of Thirst subdue , And turn its flames into refreshing Dew . 89. He to whose bounty all Chamaelions owe Their virgin priviledge , whereby they may Contemn all grosse unweildy Meats , and grow Fat upon saplesse Aire ; can finde a way As pure a Diet for himselfe to get , And force the Windes to blow him in his Meat . 90. Nay , seeing Bread it selfe is dull and dead , And no assistance can to Life afford , Unlesse it selfe be fortified and fed By the prime Power of Gods almighty Word ; He well can spare its helpe , yet want no food , Who is Himselfe th' essentiall Word of God. 91. Witnesse his Might : for from his Potent Heart An Intimation of his Royall Will He on the Gnawing Fury now did dart , Commanding her not to disturb him , till He gave her leave ; for businesse had He With other Beasts of better worth than She. 92. Soon did the Hag perceive how she had thrown Her heedlesse selfe into a conquering Net , Where her Fell Teeth and Nailes were not her own , But His , whom she had thought to make her Meat . Wherefore against her selfe she madly bent Her spight , and her own Hair , and Heart-strings rent . 93. But safe and unmolested He went on To seek those Beasts which from the dreadfull Cave Of this intolerable Fiend had run To shrowd their trembling heads : For he doth save Not Man alone , but also Beast , and is Willing to follow both , and make both His. 94. Oxen and Asses hee at length descri'd , Which all one way in a strait Drove did passe . He soon remembred what did him betide When in their House hee entertained was , How Bethlehem Stable with the Hay and Manger Receiv'd the new-born Men-rejected Stranger . 95. A Flock of Sheep went bleating after Them , Whose little Ones made Him reflect again Upon himselfe , Gods everlasting Lamb , Born , in proud Salems shambles to be slain . He bless'd them all , and promis'd them that they Should ne't be destitute of Grasse or Hay . 96. Along with them unto a Pond He came , The onely Water which that Desert knows ; If yet that Pond defile not Waters name , Which onely with deep muddy Poyson flows . The banks were thronged with wilde Beasts , which lay Panting , and gasping , and forgot their Prey . 97. For parching Thirst had now dri'd up their Ite , And fighting with their Prey would but increase The too prevailing fury of their fire , Which onely Waters influence might appease . Yet though their Tongues lay frying on the They durst not dip them in the Pond to drink . 98. For yet the long expected Unicorn Delay'd his Comming ; He who used by The piercing Antidote of his fair Horn To broach the wholsome Waters which did lie Imprison'd in the Poysons Power , and then An Health unto his Fellow-beasts begin . 99. Not was 't by chance He tardy came that Day , The onely Day in which hee could be spared ; For now Salvations Horn , in whom there lay That Soveraign Virtue which far more was feared By every Poyson , than what breaketh from The potent Unicorns ; was thither come . 100. Great was the Congregation ; for there The princely Lyon was , the angry Dog , The Mountainous Elephant , the shaggie Bear , The hasty Wolfe , the foaming Boar , the Hog , His grumbling Wife , the roaring frowning Bull , The Porcupine of amunition full . 101. The spotted Panther , stiffe Rhinocerot , Swift-footed Tigre ; and a thousand more . For all wilde Beasts whom Thirst could drive , had got Their severall places ready on the shore ; Crowding as stoutly Water now to get , As they to Noah throng'd to scape from it . 102. But when thine unexpected Spouse drew neer , With reverent amazement every Beast Look'd up , and in a deep but harmlesse Fear Let fall their heads again , and so confest Who they beheld , and how unworthy They Were to drink in his blessed Aspects Ray. 103. Yet that meer Glance did such Refreshment dart , That all the Forces of their Thirst it slew . So when unto a long afflicted Heart Joy her immediate Countenance doth shew , The blessed Glimpse frights gloomy Grief away , And thrusting out black Night , le ts in fair Day . 104. These Beasts were Heirs to them , who , when as yet Time and the World were young , in Paradise At Gods own summoning together met To pay their Homage in all humble guise To princely Adam who sate mounted high Upon his Throne of native Monarchie . 105. Well did they mark their Soveraigns Eyes and face . And all his Persons lovely Majesty , Which flow'd forth on them with such potent Grace , That they durst not Allegiance deny , But conquer'd with sweet Violence , to his beck Bow'd down , and took his soft Yoke on their Neck . 106. But when unhappy Adams Fall had spred Guilts ougly Veil upon his beauteous Face , The Beasts which met Him , gaz'd , and would have read Their former Lesson of Majestick Grace ; But all was blotted out , and look'd so black , That them of Subjects it did Enemies make . 107. Their Sonnes and Generations after them Succeeded in their Hate to Humane Sinne : These present Beasts which to the Water came , Had in that Quarrell born and nurtured been ; And whensoe'r they chanc'd to meet a Man , To Him as their condemned Prey they ran . 108. But when on JESUS face they tri'd their Eyes , No blurr or signe of Guilt they could descry : His Looks were purer than the Virgin Skies , Polish'd with beauteous Serenity , Array'd with Princely stateliness , and dight With Love , with Life , with Grace , and with Delight 109. This wak'd the seeds of that deep Memorie Which prudent Nature in their Hearts had set ; And which by wise instinct did signifie ; That their unspotted Monarch they had met . They had indeed : for this was Adam too ; Alas , that Men less than the Beasts should know ! 110. Men knew Him not , but Beasts did plainly read In Him the Protoplasts all gracefull feature ; Such were the gallant Beauties of his Head , Such was the princely measure of his Stature , Such was the reverent Innocence which from His lovely Eys in Streams of Light did come 111. Such secret A wfuiness Men fancie in Th'apparent Heir of any Kingdome ; that They think the King of Beasts , by royall kin To his Condition , groweth courteous at His Sight , and quite forgets his insolent sense Of being Salvagenesses dreadfull Prince . 112. No wonder then , if thus it fared now The mighty Heir of Heav'n and Earth was heer ; He for whose high and best-deserving Brow Eternity was busied to prepare That Heav'n-out-shining Crown which flaming is Upon his Incarnations Lowliness . 113. The princely Lyon rais'd himself ; but in Less state than He before had us'd to doe , His never-daunted Tail till now , between His leggs he humbled , and did trembling goe , Confessing to the Beasts that made his Train , That He was not their onely Soveraign . 114. When neer He came , he couched to the ground , And with ingenuous Devotion Kiss'd JESU'S feet ; rejoycing he had found Juda's majestick Lyon , who alone Had in his Noble Looks fair writ the Name Of Emperor of this created frame . 115. By his devout Example all the rest Their now engaged Duty learn'd , and did What He had done : In order every Beast In a meek kiss his Service offered ; And then they all before Him prostrate lay , Humbly expecting what their Lord would say . 116. He in a mystick Dialect , which they Well understood , his royall Pleasure spake : For in that Language He at first did lay His charge upon their Necks , which they did take With due obeisance , and thenceforth rulfill In all their naturall Functions his high Will. 117. Nay , not those Animals alone ; but Trees , Shrubbs , Plants , and Flours , and whatsoever grows , The Earth , the Aire , the Fire , the boistrous Seas , The Winds , the Rains , the Hails , the Frosts , the Snows , The Rocks , the Lightning and the Thunder , Hell , And Heav'n , and all Things ken his Language well . 118. For being that Eternall Word , to whom What ever Is , doth owe it self , He knows In what intelligible way to come Unto his Creatures , and pronounce his Laws , A Word of boundless Bounds and Potency . May a 〈◊〉 Dialect to All Things be . 119. To All things ? Yea and more than so , for He On empty Nothing his Commands can lay , A 〈◊〉 〈◊〉 ev'n in 〈◊〉 seeds they be 〈◊〉 〈◊〉 things He 〈◊〉 ; nor dare they Plead ignorance of what he says , but by Instant existence to his Call reply . 120. What 't was he spake , they onely understood , Yet if Conjecture may presume of leave , He charg'd them to abate their Thirst of Blood , And for his sake , at least , thenceforth reprieve Those Men whose Crimes were yet not swell'd so high As to confront and force the patient Skie . 121. For now He came to ope a gentler age Unto the World than heertofore had run ; To banish Salvageness , and Spight , and Rage , And to establish endles Peace's Throne : He came dejected Man to re-invest In his Dominion over every Beast . 122. And to encourage their obedience , He Told them their panting Expectation , and Their longing Groans should satisfied be , That He himself would hast to break the Bond In which Corruption kept them slaves , and them With Heav'ns dear Heirs , to Liberty redeem . 123. This done : His sacred Hand He lifted up , And round about on his Devoto's dealt His bounteous blessing . Strait they 'gan to Hop , And Dance and Play , when in their Hearts they felt The vigorous joyfull influence which from The blessed Fountain of his Hand did come . 124. Then with the fairest Manners that they had , Shaking their Tails and louting low their Heads They took respectfull leave ; all being glad To finde their Breasts new sown with gentle seeds , And that their King which now commanded them Appear'd not more a Lyon than a Lamb. 125. But He now left alone , made noble use Of this his private Opportunitie What better place could deep Devotion chuse Where she with freedome through all Heav'n may flie ? What is the Desert but an Harbour which No Storms of the tumultuous World can reach ? 126. Besides ; his active Soul now lightned by His Fast , and fairely poiz'd on sprightfull Wings , Was well appointed to towre up , and trie The Altitude of Heav'ns sublimest things . Not that He needed this advantage , but Vouchsaf'd this Copie unto Man to set . 127. As when more Fuell's heap'd upon the Hearth Then well the Chimneyes stomack can digest ; The Flames disdain their wonted bounds , and forth They rush about the Room , which now opprest With bright and dark billows of fire and Smoke , In that drie sea 's prodigious storm doth choak . 128. So when intemperate Man ingesteth more Than corresponds with his Capacity ; With Flames and Vapours that superfluous Store Riots about his Heart and Head ; but He Who feeds but light , or fasts ; keeps his soules sphear Free and unclouded ; as did Jesus here . 129. Through that unfadomable Treasury Of Thoughts , and Counsells , and Degrees , which is Built in the Palace of Eternity , And safely lock'd up with three massie Keyes , Whereof himselfe by proper right keeps one , With intellectuall lightnesse He did run . 130. There did hee , to his Humane soule unveil The flaming Wonders of Divinity ; A Sea through which no Angels eyes could sail , So vast , so high , so deep those Secrets be . ( Gods nearest Friend , the Soule of Jesus is , Whom He admits to all his Privacies . ) 131. There , by the hand of Goodnes did he see An adamantine Table fairly writ With all his Incarnations Mystery , The Reasons , Wonders , and the ways of it . There did he run his Contemplation from His scorned Cradle to his guarded Tombe . 132. His Soule rejoyced all the way it ran , And taught his Fast to be a glorious Feast : Each Greif , each Pain , each Suffring he did scan , And what the deepest was he liked best : Not for a World would he have wanted one , But could have wish'd a bitterer Passion . 133. Thus did he spend his Day : and when the Night Upon Heav'ns face her sable Mantle spread , He other Work began ; No leaden Weight Of Sleep could heavy sit upon his Head : His Fast now grew so strong , that no dull Cloud Out of his Stomack to his Brain could crowd . 134. Those silent Houres He spent in ardent Prayers , His Evening and burnt Sacrifice ; and by The quick ascent of those mysterious Stayers Climb'd back again to Heav'ns sublimity ; Where more Ejaculations He did spread Than Angels , or than Stars , are marshelled . 135. There did he pray , the World might not disdain The gentle Yoke he came on it to lay ; Nor force Heav'n to come down to Earth in vain , But unto its obtruded Blisse give way ; That now God stoop'd down to Humanity , Man would indeavour like his God to be . 136. And now no lesse then fourty times the Sun The Gyant of the Day , had from the East Prick'd forth his golden trapped Steeds , and run His never wearied Race into the West ; And watchfull Vesper had as often light The silver Tapers , and trimm'd up the Night . 137. When thy Wise Spouse , who all the seasons knew Of Heav'ns mysterious Dispensations , gave The bridled Monster leave on him to shew Her Teeths full power : And how profound and brave This Counsell was , thou by and by shalt see , For He has me injoin'd to teach it thee . 138. As when the ravenous Dog who long has layn Muzzel'd up in the presence of his meat , Begins to feel the loosning of his Chain , For all the time He lost he strives to eat , Flying like Lightning on his Breakfast , which He with his teeth and paws at once doth catch : 139. So Famin now releas'd to her own Will , Revenged her Restraint , with greedy spight ; And had it but been possible to kill Lifes unconsenting Lord sh' had done it strait , For never with such fell remorfelesnesse She rag'd in any Breast , as now in His. 140. His empty Stomack roar'd , his Bowels clung , The heav'nly Graces of his Countnance fell , Thirst parch'd his beauteous Lips & burnt his Tongue ; But all by his divine Consent ; for well He knew , that if he grew not faint and wan , Hell needs must take Him to be more than Man , 141. Hells jealous Prince knew all the Prophesies Which pointed out a greater King then he ; A King which was from Jesse's Root to rise , And promised , to quell his Tyranny . Upon his Guard He stood , and watch'd to see The dangerous time , and who that Man should be . 142. The Angels Song which warbled to the Earth Peace and Good Will , shot Terror through his Heart ; The Sheepherds story of the Infants Birth No sooner strook his ear but made him start , He Simeons Jubilation echoed by A Groan , and Anna's Preaching by a Sigh . 143. With deep mis-giving Thoughts he chew'd upon The Benedictus of old Zachary ; The eastern Star which unto Bethlehem ran Did with amazement blinde his fearfull eye ; Guilty Suspition his black soule did knaw When He the Wise Mens Adoration saw . 144. At length these fatall Items roused Him To take some course this Danger to represse . Forthwith he chose the Fauchion of grim Herod ; nor did He think He strook amisse . Besides , now Thirty yeares could not discover Any great fear , he hop'd the worst was over . 145. And much it cheer'd him to remember that Messias was to be a Virgins Son ; As for thy Lord , He term'd him Josephs Brat , The silly Carpenters poor Urcheon ; Who likelier was some simple House to build , Than raise a Kingdome , and a Scepter weild . 146. Yea to that fond and shamlesse Boldnesse He Hardned his Thoughts , as to imagine that Great Daniels heav'n inspired Prophesie Was prov'd abortive ; and He car'd not what The other Prophets talk'd , now hee who set Messia's Time , so fouly fail'd in it . 147. But when on Jordans Bank hee heard and saw The Testimony Heav'n gave of its Son ; His sturdy Confidence began to thaw , And Teiror through his cursed Bones to run . Som time it was e'r hee could recollect Himselfe , and study how his part to act . 148. At length He hither traced Him , and set That Fury Famine to begin the fight . O with what anguish did hee vex and fret To see the vain contention of her spight For fourty dayes together ! But at length When she prevail'd , His Pride renew'd its strength . 149. On Chance's vain Account hee scor'd it up That Jesus had sustain'd the fight till now ; As hee had done , when from their Pillars top Egyptian Idols lately down did bowe , Because since then he saw some new Ones able To stand , and Memphis once more Isi's Stable . 150. And now his Cue was come , to Hell hee stepp'd , And op'd a Casket which by his Beds side ( For 't was the dearest Thing he had , ) he kepp'd : There lay ten thousand quaint Delusions ti'd All one within another ; never Art More cunningly than here did play her part . 151. There lay smooth burnish'd Words , & quick Mutations , Sleight-handed Tricks , 〈◊〉 Courtesies , Sweet Looks , delicious Shapes , and dainty Fashions , False Loves , invenom'd fawnings , holy Lies : There lay the Crafts by which he did deceive The credulous Heart of thy Grandmother Eve. 152. And those by which He holy Aaron made More silly than the Calfe that he erected ; Those which unconquer'd Samsons strength betray'd ; Those which the fort of Chastitie dejected In Davids heart ; and those whose witchery Charm'd his wise Son to fond Idolatry . 153. This also was the cursed Nest of those More wiley Wiles by which hee did entise The brave Inhabitants of Heav'n to close With his Conspiracy , when in the skies He drew his Army up , and ventured on Against the Thunders Mouth , and Gods own Son. 154. And these he takes , and squeaseth into one Conflux of more then quintessentiall Guiles ; With which insidious Extraction His thirst he quenches , and his breast he fills , And so returns into this Desert , well Stuff'd with the best , that is , the worst , of Hell. 155. Imperiall was his Retinue , for A thousand gallant Peers of Phlegeton Had robb'd Aire , Earth , and Sea , of their best store Of braveries , and proudly put them on ; All which where echoed by the rich attires Both of their haughty Horses and their Squires . 156. But as the Cedar upon Libans head Dishonours all the Shrubs that creep below ; As the displayed Peacocks Train doth spread Disgrace upon the Sparrow or the Crow : So far Majestick Satans port transcended What ever in his Lords might be commended . 157. Twelve sable Steeds , smug as the old Rav'ns wing Of even stature and of equall Pride , Sons of the Winde , or some such speedy thing , Unto the Chariot all abreast were ti'd : So Princes us'd to range their Steeds , that all Their severall Beauties in full view might fall . 158. Perpetuall sparks of Vigorousnesse they shot From the two Founts of their prospective fire ; Their mighty Neighings easie Conquest got Of every Noise , and made good Mars his Quire : And thus through Clouds , almost as black as they , Thunder and Lightning use to chuse ! their way . 159. As ebon shining Boughs , so bended were Their sinewie Necks ; their Stomacks boiled over In restlesse foaming Scum , which far and neer They flung about ; their Pawing did discover With what disdain upon the Earth thy trode , And seem'd to covet an etheriall Road. 160. Their shoes were silver , and their bridles gold ; With perl their velvet trappings studded were ; Their copious Maines in curled volumes roll'd Down to the ground ; their starting Eares did wear Proserpines Favours with rich Jewells tipt ; The way their full Tails for their Soveraign swept . 161. The wheels were Cedar clouted round about With Golds more pretous Rivall , Chrysolite : The Charet Almug , covered throughout With an embroyder'd Confluence of bright Well order'd Gems : upon which princely seat Prouder than it , sate Belzebub the Great . 162. What Pomp in Alexanders face did reign , Or swell'd upon Nebuchadnezzars Brow ; He had advanced to an higher strain , And taught it in his own Aspect to grow , Having compounded in one stately Lie The universall Looks of Majesty . 163. Disdain and Pride the chiefe Ingredients were , And long agoe He learn'd to manage Them : Yet Grace and royall Mildnesse too were there , If need should be some soft Deceit to frame . With awfull Gravity his Beard did flow , And him some wise and ancient Monark show , 164. A triple Crown of Diamond on his Head , Wherein was graven Earth , and Aire , and Seas , His Empires Provinces decyphered : For so his own Presumption doth please To make Mans Right his Prey , and write his stile , E'r since of Paradise he did him beguile . 165. Down from his shoulders to his feet did flow A Mantle of Estate with Ermyns lin'd . But for the Texture , it so thick did grow With orientall Gems , you could not finde What Web it was , it being cleerly lost In the magnificence of too much Cost . 166. Three Troops of Pages on his Wheels did wait , The first in Azure , and the next in Green , The third in darkest Purple : the Conceit Was onely what upon his Crown was seen . His dreadfull Guard ( ten thousand Curassiers ) Before Him trots , and all his Passage cleers . 167. Of Sumptures and of Wagons a vast Sea Flow'd part before , their Prince , and part behinde : It seem'd the I ransmigration to be Of all the Earth at once ; now bent to finde Some other World , whose larger Bounds might give Leave to those straitned Swarms at large to live . 168. In this magnifick State his progresse He Through his usurp'd World did pretend to take : A well known Circuit , where incessantly Some hellish businesse He himselfe did make : Onely He now a fiercer Lyon was , Than when He roaring up and down did passe , 169. For though that roaring Voice loud Terror spoke , Withall it gave Men warning to beware : But when hee with Majestick Grace doth cloke His theevish Enterprise ; He charmeth Fear Asleep ; for who would Dream , a King in so Great Pomp , a stealing would , and cheating , goe ! 170. See'st Thou that ruefull Place , that Garden where Eternall Barrennesse deep-rooted grows ; Where unrelenting Flints and Pebles are Both Soil and fruit ? That Sceen thy Lord did choose Wherein to wrestle with keen Famine , and Give her free leave on her own ground to stand . 171. And hither came great Satan with his Train : Where finding Jesus , in whose fallen Cheeks Hungers deep Characters were written plain ; With seeming Princely Pitty off he breaks His course , the Steeds in foaming Scorn to stay , Their Bridles champ'd and stamp'd upon their way 172. But He more gentle seem'd , than They were wroth , For when he on thy Lord had fix'd his eyes , Three times upon his Breast He beat with both His hands , his Head he sadly shaked thrice , And then as oft to Heav'n he looked up , And cunning Tears He every time did drop . 173. He hop'd the pined Man would bend his Knee , And from his pittying Hand some Succour crave Whil'st yet he could receive : He look'd that He Would ope his Mouth , as well as did his Grave . But He was yet to stout to buckle down ; He nobly held his Tongue , and held his own . 174. With that , the royall Tempter thus began : My Pitty never was till now neglected By any He that wore the face of Man ; Much lesse by such whom Famine had dejected Almost below all Humane Looks . And yet Perhaps some Mystery may be in it . 175. That thou with Patience canst endure to be The miserable Prey of Famine , and Forbear ( if not disdain ) to ask of Me , Who with all courteous Succour ready stand ; Implies thy strength , what e'r thy Face appear , Higher to move than in an humane Sphear . 176. Where e'r she had it , Rumor sent of late A strange Relation to my ear , which she Profess'd she took both from the Leaves of Fate , And , from experimentall Veritie : 'T was that the Son of God had chang'd his Home , And here to sojourn on the Earth was come . 177. She added that his Garb was plain and mean Because He was a stranger here below , And rather came to see than to be seen , As wisest Travellers are wont to doe . But more she told Me not ; perhaps that I And my good Fortune might the rest descry . 178. For deep my Honor it concerns , and Me , That ready Entertainment should attend Such mighty strangers : And if thou be He Take notice Thou hast met a Royall Friend , A Friend both able and resolv'd to prove That thou all Glory hast not left above . 179. But yet these Deep-plowd Wrinkles ill would suit My solemn Forehead , and this reverend Snow My Head and Beard , if Rashnesse should confute Those sage and sober Tokens , if I now Who long agoe have purchas'd the esteem Of Grave , and Wise , should Light and Credulous seem . 180. Then since my Credit calls upon me for Some certain Proofe , You must not that deny : 'T is reason you assure Me who you are , Not can Assurance sealed be , but by Some potent Demonstration , which may show That Nature , and her Rules can bow to You. 181. If you be He whom God doth own for Son , ( And God forbid you such a Truth should hide . ) Let it suffice your Fast thus far hath run , And now a Breakfast for your selfe Provide . Loe here a Borde with Pebles ready spred , Speak but the Word , & make them Loaves of Bread. 182. The Tempter so . But Jesus wisely saw How He suspended was in jealous Doubts , And by this Artifice contrived how To extricate his snarl'd perplexed Thoughts ; He therefore means , by heav'nly Art , to cast Upon his hellish Craft a darker Mist. 183. For as a noble Champion when the Blow Hastneth with deadly aime unto his Heart , With wary Buckler back again doth throw The intercepted and deceived dart : So did thy Spouse by Gods unconquer'd Word His ready Shield against the Tempters Sword. 184. 'T is written that the Life of Man , said He , Shall lean not onely on the Staffe of Bread , But by a surer Prop supported be , By the more wholsome Word of God being fed . What need We Loaves our Hungers rage to still ! Out of Gods Mouth comes that which Man 's will fill . 185. O most impenetrable Buckler ! how Slender an Help is triple Steel to thee ! Seav'n-times-redoubled Adamant must bow To thy lesse vulnerable Durity . O Scripture ! what vain shades and fethers were Goliah's Arms , if they with thee compare ! 186. This Psyche , this , is that unconquer'd shield Under whose sure Protection Thou may'st goe , Although all Hell pitch'd in a Martiall Field , Conspired has , and sworn thine Over-throw . Thy Spouse hath taught thee its great use , and He Did fight with none but this Artillerie . 187. Yet as the greedy Wolfe , once beaten back , By that Repulse is but enraged to A second Onset , and doth fiercelier make His fresh Incounter : Angrie Satan so Bruis'd by this Fall , and vexed at the pain , Plucks up his Spirits , and ventures on again . 188. Yet being forc'd to his slie shifts to runne , He plausibly pretends the sullen Place To be the stage where Heav'ns illustrious Sonne Should act his Greatnesse , too unworthy was : And instantly resolves to change this mean And despicable , to some gallant Sceen . 189. For as a dainty Cloud came by that Way , He , the usurping Prince of all the Aire , With a stern Look commanded it to stay , And so gat up into his flying Chair , Taking thy Lord with Him , who was content To trie what by this new Designe he meant . 190. Then bidding the next Winde upon Him wait , He through the Welkin scour'd , and quickly came ( For now his Way all open lay and straight ) Unto the Top of fair Jerusalem , Where on the Temples highest Pinnacle He Jesus set , and to his businesse Fell. 191. Alone he fell to it : His numerous Train Being left behinde , and charged to attend Their Kings Return ; for much he did disdain , In case he could not now atchieve his end , His envious Elves again should witnesse how A starv'd Man gave Hells Prince the Overthrow . 192. He wisely ponder'd that the Arms whereby He first Repulsed was , the mightiest were ; And therefore cunningly resolv'd to trie If he could Scripture bowe to serve his War. O Wit of deepest Hell , which makes a sword Of Gods own Word to fight with God the Word . 193. And then ; I grant , said He , that thy Replie Was true , but yet no Answer to my Doubt : Loe here a Sceen , where Thou may'st satisfie By one Experiment every scrupulous Thought : If God thy Father be , throw thy selfe down , For He for certain will preserve his own . 194. Is it not Written , That He shall Command His trusty Angels to attend on Thee , And with a watchfull ready stretched Hand From the least touch of Danger keep Thee free , That no rude Stone with churlish Shock shall meet ( So tender is He ) thy secured feet . 195. Mark Psyche , mark the Cheaters Craft , how he Mangles the Text , and skips what likes him not . In all thy Wayes they shall Assistant be ; So ran the tenor of the Scripture ; but He knew full well that Precipices were No Wayes for Man ; and therefore that did spare . 196. Be sure it move thee not , if henceforth thou Seest any of his Urcheons Scripture spit : For they by his authentick Copie know Both how to geld and to adulterate it ; Or at the least such peevish Glosses make , As it against it selfe shall force to speak . 197. But with another genuine Text thy Lord Nobly confuted Him , and thus Repli'd : This Lawe 's enacted in the sacred Word , Thou shalt not tempt thy God : and Heav'n forbid That I should dare his Providence , and think When I plunge down my selfe , I cannot sinck . 198. Perhaps thy Wonder asks why Satan now He on the Brink of Danger him had set , Bridled his Fury , and forbore to throw Him headlong thence : But thou must not forget That He was jealous still , and feared least His Foe at force of Arms might get the best . 199. Alas the Chain of all his Power is short , Beleeve it Psyche , there 's no Mortall Wight But if he would resolve to hold his Fort , Might tire his Siege , and all his On-slates sleight : But silly Men unto his strength make way , Whil'st they by lazie Fears themselves betray . 200. Satan at this Repulse , deep in his Heart Stifled his Griefe , and smothered his shame : And now resolv'd to act another Part , Leap'd on that Cloud upon whose back he came . With which He through the wondering Aire did swim Hurrying thy patient Lord along with Him. 201. To his expecting Train He swumm , for now Put to his last Reserve of Plots , he ment To venture all at one great Cast ; and though Still both that they should see Him foild , he went With desperate resolution to the fight : Deer was his Credit , but more deer his Spight . 202. Unto a Mount he march'd , whose heav'nly head Despised Basan , Carmell , Libanus , The Alpes ( where Winter all year keeps his bed , ) With Pendle , Calpe , Atlas , Caucasus , And all the proudest Cliffs of Ararat Where Noahs floating Ark first footing got . 203. A Mount which on the highest Clouds look'd down , And saw all kindes of Weather far below ; A Mount which seem'd to be Earths soveraign Crown , Where never any Winde aspir'd to blow ; A Mount which bravely reach'd at Heav'n , & made Far distant Countries subject to its shade . 204. Arrived there ; with a new plate of Brasse His never-blushing Front he fortifi'd , Being now upon an Enterprise which was Second to that in impudence and pride , When arm'd with spightfull Fury and Disdain He ventur'd to assail Heav'ns Soveraign . 205. 'T was was the same Son of Heav'ns eternall Father To whom his stomach then refus'd to yeild Obedience and homage , and chose rather To trie it with Him in a pitched Feild . Foole , who by his first Fall no warning took For what He was the second fight to look . 206. A massie Throne of beaten Gold stood there , Whose lustre round about the Region spred , Plac'd on a Pavement glorious and clear Refined Silver newly burnished . Triumphant Arch's and Columns on each side In laurel Wreaths hid and displayd their Pride . 207. Here Satan pitch'd him down : when loe the Crew Of his attending Elves in humble guise Themselves before his radiant footstool threw , Adoring Him with millions of lies ; Nor durst they from the Pavement stir untill His nod did intimate his gratious Will. 208. Then stretching out his Hand , he gave the Signe To that brave Apparition , which He By sprightfull Art had taught how to combine With his profound but glorious forgerie . One Moment was sufficient ; for the Sceen Before his Hand was quite stretch'd out , came in . 209. A mighty Globe came rolling up the Hil , Which on an aerie Axell turn'd before His stately Throne , and to that Bulk did swell , That the full figure of the World it bore : No Conjurations ever grew so strong As this , of all Inchantments the huge Throng . 210. There might You see the Eastsillustrious shore , The Western Columns , and th' Atlantick Sea ; Of Ice and snow a never thawing store Both in the North and South Extremitie ; The Dogstars Empire ; The vast Libian strand Where endlesse Summer boileth in the Sand. 211. There gallant Indus washed up his Gemms , There wealthy Tagus pav'd his shores with Gold , There Thamisis pour'd out her silver streams , There Ganges , Ister , and Pactolus roul'd , Hydaspes , Tanais , Rhone , Rhene , Niger , Po , Euphrates , Tigris , Nile , and Thousand moe . 212. There Palestine in Milk and Hony swumm , There shaddow'd with her odoriferous Cloud Arabia was , there China found her room , There Scythia in her Furrs her self did shrowd , The Sea did there thine Albion divide And set it like a better World aside . 213. There dwelt all Countries which this Age doth know , And more than yet must to its knowledg come : When Avarice to its full Age shall grow , And think its thirsty Purse hath more than room For this scant World , another shall be 〈◊〉 Which yet the West in ignorance hath drown'd . 214. But in this ample Pageant was display'd That other World which Times to come shall see By venturous Columbu's Art betray'd To Christian Covetousnes and Crueltie . ( O why should Christians be such muck-worm fools And Western Gold more deare than Western Souls ! ) 215. No sooner had this Globe turn'd round about , And every Kingdoms proudest Glory shown ; But from his Rome Tiberius stepped out , And pulling off his own imperiall Crown , With fear and reverence his Approaches made To Satans foot-stoole , where his face he layd . 216. And having prefac'd by that lowly Kisse , Behold , great Sir , my Diademe , said He Bows to thy royall Foot-stoole ; and by this The highest of Assurances , to Thee I who am in thy Romane World thy great Viceroy , my homage tender at thy Feet . 217. Thou art that Prince by whose high power alone Th' Assyrian Lyon made the World his Prey ; By 〈◊〉 the Persian Bear 's Dominion Through all the Forrests of the Earth made way ; By thee the Graecian Leopard snatch'd all this , And stoutly wish'd another World were His. 218. By Thee the Iron-jaw'd , ten-horned Beast , The Martiall Romane Power , so dreadfull grew That cleerly it devoured all the rest , And with the Sun victoriously flew About the World , which now sits safe , and sings Under the Shaddow of our Eagles Wings . 219. By Thee great Julius did our Empire found , By Thee Augustus second was to Him ; By Thee this third , this head of mine was crown'd With this , the shaddow of thy Diademe : O may thy Vassall with thy Favour , and Thy Blessing , wear this Gift of thine own Hand ! 220. So with a thousand Holocausts will I Make fast thine holy Altar Morn and Night ; So my imperiall Yoak and Reins shall lie Upon my Subjects Shoulders soft and light , Whil'st by thy Benedictions influence I reign of Justice , and of Mildnesse Prince . 221. Tiberius here some gentle Nod expected As a Commission to resume his Crown : But straight the wretched Flatterer detected In surly Satans face a cloudy Frown ; Nor was it long before that Cloud did break Into a Storm , when thus to Him He spake ; 222. Thou hast condemn'd thy Selfe Tiberius , by Acknowledging that I thy Soveraign am ; For how shall I intrust a World in thy Luxuriant lazy Hand , who hither came Upon no businesse but my Visitation , Which bids the Earth now look for Reformation . 223. My Name , my Honor , and my tender Care Of my deer World , all summon Me to finde Some Hero's worthy Temples , which may wear That Crown according to my princely Minde . Nor fawn , nor whine , nor weep Tiberius , I Provided am of one who here stands by . 224. Then turning to thy Spouse , with gratious Eye , I must my courteous Fortune thank , said He , Who in my Progresse did so luckily To my ( not poor ) acquaintance offer Thee : I little thought , till I this view did take That I a new Lieutenant had to make . 225. By him I see how Princes love to slide Down the glib way of wretched Luxury : And what should silly People doe , whose Guide Leads them the way to Ruine ? Have not I Just cause to choose some sober Man , whose Care May stop that desperate vicious 〈◊〉 226. Now whether Thou bee'st Son to God , or no , Surely Thou spring'st from some Heroick Race , I see the noblest Sparks of Virtue so Full writ in thy , though pin'd yet , princely Face . Although thy modesty conceals thy Birth And Parentage , it cannot cloud thy Worth. 227. And yet ev'n that is pretious too ; for well I know that stomackfull Ambition threw From Heav'ns high Crest down to profoundest Hell Disdainfull Lucifer and his swelling Crew . Yet that which doth my wonder Most advance Is the strange Mircle of thy Temperance . 228. That Virtue never yet alone did dwell But is the fertile spring of all the rest How easily a Temperate Prince may quell . And crush all breeding Vices in their Nest. Whil'st all his Life is a perpetuall Law , Which sweetly drives , when Statutes cannot draw . 229. And such a Prince , and none but such , can cure The wide Contagion which rank Vice hath spred On this poor Age : Nor can my Love endure Longer delay , since I am furnished With Thee , that onely He , whose merits call To make thee Deputy of All this All. 230. Nay more than so : Thou see'st how Age doth grow Upon my weary back ; and I confesse That I am satisfied and tired now With Glories Sweets , and Honors Weight , no lesse Than with my Years , and could contented be To end my dayes in quiet Privacy . 231. Nor must it be in vain that I have found An Hero , on whose shoulders safely I May lay the Burden of my Cares , and ground Just hopes of all my Worlds Felicity . Wherefore this free and plenall Act I make Before Heav'ns face , which I to Witnesse take : 232. First , I bequeath to Thee Tiberiu's Crown To which Imperiall Romes vaft Power is ti'd ; And next , I to thine Head resigne mine own Fair Diademe ; For thou henceforth shalt ride Upon my royall Charet , and alone Govern this World , as I till now have done . 233. These Glories which about this Globe doe roll , Are but the beams of that which shall be thine ; The Kingdoms which are spred from Pole to Pole Shall in thy universall Realm combine ; And in requitall of thy noble Fast , The World shall joyn its Store to dresse thy Feast . 234. My Servants here shall swear , so shall my Peers , ( And I my selfe will tender Them the Oath , ) Allegiance unto Thee , and to thy Heirs , Yea , to compleat my grand Donation , both My Shrines and Temples I to Thee resign , Where no Name shall adored be but thine . 235. Nor will I any constant homage tie To this my Grant ; for all that I shall ask Is but one Token of thy Thanks , which I Will take for ample Pay : Nor is the Task I 'le set Thee , hard , or long ; Doe but Fall down And worship Me , and all the World 's thine own . 236. So spake the King of Craft . But as the Sea Which rolls above the Sphears , when daring Men Affronted God with to wring Villanie , Forgot its ever-polish'd Smiles , and in Tempestuous Violence breaking through the shore Of heav'n , a flood of Death on Earth did poure : 237. So now thy noble Spouse , who never yet Had suffer'd frowns to gather on his Brow , An angry Look against the Tempter set , And with disdainfull Answer made him know That all his Pageantry did not conceal Nor Him , nor what he sought to hide , his Hell. 238. Proud Satan , 't is enough that I , said He , Thus long have seen and born thine Insolence : Loe I defie thy Promises , and Thee Vainer than them : I charge thee get thee hence Behinde my back , and there thy shamelesse Pride ( If any thing may hide it , ) learn to hide . ] 239. Does not the sacred Scripture plainly say , Thine Adoration Thou to God shalt give , And unto Him alone thy Service pay ? All Heav'n forbid that We should Him bereave Of his due Homage , and embezill it Upon the Prince of the infernall Pit. 240. As when on Sodoms Impudence of old Heav'n pour'd its Fire to purge those lustfull flames ; The wretched Town repented not , yet howl'd , And mix'd its tears amongst the Brimstone streams ; But all in vain , for straight the Houses burn'd , And with their Dwellers into Ashes turn'd . 241. So now at Jesu's Answer , which did flie Like Lightning from his Lips , the Globe did melt , And nothing of that Universall Lie Remain'd , but Ashes , which so strongly smelt That other Stincks compar'd with this , might seem Perfumes , and Arabies breath , in Sodoms steam . 242. Confounded Satan backward from his Throne Fell down the Mount , and tumbled into Hell , Whil'st the loud Trumpet of his bellowing Groan His dreadfull Comming , to the Deeps did tell : But as he fell ; his Horns , and Taile , and Claws Brake out , so did the Sulphure from his Jaws . 243. His yelling Peers , and lamentable Crew Of Pages , tumbled headlong after Him ; Presenting to thy Lords victorious View A Copie of that Sight , when from the brim Of highest Heav'n them and their King He beat Down to the bottome of their damned Seat. 244. And now the Sceen is chang'd ; and Satan to The Lord his God his Adoration paid Which to himselfe he woo'd that God to doe , So , Jesu , may all Treasons be betray'd ; So may all Rebells finde their cursed feet Snarled for evermore in their own Net ! 245. Whil'st these three Conflicts pass'd , Heav'n set its Eye On its divinest Champion , but forbore All Helpe or Comfort , till the Victory Was cleerly gain'd : When loe triumphant Store Of Angells hovering down , with high-straind Lays Back to the sphears return'd the Victors praise . 246. O Psyche , hadst thou heard that royall Song , Thou would'st have learn'd how We above imploy Our blessed Time , wher on each high-tun'd Tongue Sit endlesse Raptures of excessive Joy , Whil'st every hearty Angell as he sings Clapps his Applause with his exultant 〈◊〉 . 247. Their Gratulation ended ; on their Knees A sumptuous Banquet They to Him present , Wherein was choise of all Varieties With which Heav'ns King could his dear Son content : And He in whom all princely grace doth reign , Was pleas'd their ministry not to disdain , 248. But when He thus had broke his mighty Fast , The Fury which so long lay in his breast ( Impatient gnawing Famine ) out hee cast , Returning her unto her odious Nest , And bid an Angell tie her in that Chain When hee had drove her to her Den again . 249. There must she dwell , and never be let loose , But when his royall Pleasure thinks it fit To poure his Wrath on his relentlesse Foes Whom lusty Fatnesse makes too bold , and great To be his Subjects , in whose Laws they hear . Of Abssinence , a yoak they will not bear . 250. And now by that Eternall Spirit , who Brought Him into the lists of this great Fight , He to the Coasts of Galilee doth goe ; Whither He could have flown by his own Might , But Heav'n was studious to attend Him , and In his great Businesse joy'd to have an hand . 251. Another World of Wonders will appear When thither I shall carry Thee ; but now Thou shalt repose thee here a while , and cheer Thy Spirits to run that ravishing Race : I know That thou , ( so dear are thy Lords wayes to Thee , ) Would'st longer Fast ; but now it must not be , 252. This said ; He spred his wing ( as he before Had often done ) and on that Table set Out of his own unseen , but copious store , Chaste and delicious Cates for her to eate . She blest her gratious Lord who fasted so Long time before he eate , and then fell to . 253. But whil'st on those externall Meats she fed , Her soule sate at a secret feast , for she Her Hearts fair Table fully furnished With the rich Dainties of this Historie , Knowing her Lord ( and this advanc'd the Cheer ) Did Fast and fight , not for himselfe , but Her. 254. And now , because the Sun made haste to rest And smok'd already in the Western Deep ; Phylax his chariot curtains drew , and prest The Virgins Eyes to doe as much by Sleep . One Wing beneath , and one above her head He layd , and turn'd her Bord into her Bed. PSYCHE : OR LOVES MYSTERIE . CANTO X. The Marveils . ARGUMENT . LOve to convince the World in whom alone It ought to treasure all its Confidence , Affords a fair and full Probation What undeniable Omnipotence Dwelt in his Hand , which alway sheltered Those who unto its Sanctuary fled . 1. IT is not Beauty , which its Blush doth owe Unto the Pixe and Pencill 'T is no King Who on the Stage doth make a rusling show , And thunder big imperious Words , which ring With awfull Noise about the Sceen , when He By the next Exit must some Begger be . 2. All is not Gold that in a glistering Ray Fairly conceals its foule hypocrisie . The gareish Meteors , though they display Good store of shining Proofs , will never be Own d by the Stars for Bretneren , nor can The Ape , with all his Tricks , be genuine Man. 3. The heady Rebell , though all Texts he skrews To force Truth to confession of a Lie ; Though at the Barr of Natures Laws he sues To justifie unnaturall Liberty ; Though Conscience and Religion , the thigs He overthrows , he for his ground-work brings ; 4. Though from Successe ( a firmer Argument For the Odrysian Christian-hating Race , ) He pleads the Sanctity of his Intent , And blasphemously makes Heav'n own his Cause ; In vain strives to transforme his hell-bred Sin , Which still makes Him to Lucifer a kin . 5. The staring Wizzard never yet could by His mumbling Charms , his Herbs , his Lines , his Wand , His hideous Sacrifices , form a Lie Able against the face of Truthe to stand , Nor can his Master Satan though all Hell He rends , or blends , effect a Miracle 6. Oft has he ventured and strove to tread In those Almighty Steps of Heav'n , but still The Paces were so wide , that all He did Was but the proving of his feeble Will : His Wonders never reach'd above Deceits , With which imprudent Eyes and Hearts he cheats . 7. No : God alone is King of Nature , and She hir own Soveraign full well doth know ; No sooner doth her Ear drink his Command , But 〈◊〉 her knees , and heart and powers bowe : For , all things must be Naturall , says she , Which my Creators Voice injoyneth Me. 8. That Voice the Fountain was whence first she rose , And ever since hath been the Rule whereby She 〈◊〉 her Course which way so e'r she goes . That Voice which did awake Vacuity Into a full and mighty World , at ease May change its Parts into what form it please . 9. Yet seldome it unsheaths its Power , but when Some high and singular Designe 's in hand , Some Mystery of mighty Love : and then Should the fast Centre in its Passage stand , It must and will give way , and to the Top Of Heav'n it selfe , if need require , climb up . 10. For what 's the Centre 's close-shrunk Knot ; or what All heav'n and earth which round about it cling , If in a righteous balance They be put With Love , that little Word , but mighty Thing ? Themselves they onely to Love's pleasure owe , And cannot to His will refuse to bowe . 11. Full low They bow'd to it , when from the Yoak Of cruell Pharaoh Israels seed it drew : Ten mighty Blowes it gave , and every Stroke Some part of Nature in proud Egypt slew At length it roll'd the Sea upon an heap , And op'd the Rebells Graves amidst the Deep . 12. How fertile did it make the Wildernesse In Miracles ! in what illustrious Flames Renouned Sina's Temples did it dresse ! How did it teach the Rock to melt in Streams , Bidding the Desert flow , as it before Had charg'd the Sea to start from either shore ! 13. This set the Heav'ns to rain down Angels Bread , Who every Morning did betimes fulfill Their wonderous Task , and all the Desert spred With a thick candied Banquet ; which lay till The liquorish Sun delighted with the Taste , On that Ambrosia daily broke his fast . 14. This made the Winde turn Caterer , and blow The People flesh : This did the Cloud command By day to usher and before them goe With a coole shade : This built that walking , and Bright-flaming Pillar , whose convoying Light Commission had to banish Night from Night . 15. Jordan forbid by This , presum'd not to Touch the Priests feet , though through his 〈◊〉 they past : This arm'd meer Sound against proud Jericho , And storm'd the Citty by poor Trumpets Blast ; Whil'st the hugeBullwarks which all Ramms did scorn Fell prostrate down , & yeilded to the Horn. 16. This put more Might into a feebler Sound , When unto Joshua's Mortall Voice 't was given To domineer amidst the Starry Round , And 'gainst Dayes Gyant barracadoe Heaven . This made the Clouds their gentle Drops forget , And Storms of Stones on Israels Enemies spit . 17. Yet all these Wonders but Preludiums were , And glimmering Dawns of that illustrious Day Which in Times plenitude was to appear And the ripe Age of Miracles display . For then the Word it selfe came down below From the worse Egypt's Yoak his World to draw . 18. Decorum did require this Time should be The Crown of Times : Those Forgeries with which The height of all Poetick Industry Did coine the Golden Age , and it inrich With Fancies Gallantry , could never rise To match this more than Golden Ages price . 19. Phylax , who knew all this , resolv'd to shew Psyche a glimpse of it : with whom , when she Awoke , he in his willing Chariot flew High through the yeelding Clouds , and instantly Reach'd Palestines designed Zenith , where He curb'd his Steeds on the commanded Aire . 20. Psyche admir'd to see the Chariot stand Upon so thin a floor : But then , said he , This Region is not onely in the hand Of Satans power ; No , our Authoritie Is cleerer far than his , though he would here , Usurper as he is , a Kings Name wear . 21. Alas , time was , ( as hee remembers well ) When tumbled headlong from our lofty Home , He could not stay himselfe , but helplesse fell Through all this Aire , to his infernall Doom . Indeed he often crawleth up this way , Yet 't is but like a Theife , to steal his prey . 22. But from this Prospect Thou shalt safely see The Sceens on which thy Lord his Wonders did : Not all ; their number is too vast for thee Within the volume of one Day to read : And yet as many as shall amply prove That all his businesse in this World , was Love. 23. That tract is Galilee ; you ' little Town The place where first his Might abroach He set ; Where hee was pleas'd a Marriage Feast to crown With his great Presence , and Approofe of it . Although his Mother were a Virgin , He Would not to Wedlock seem an Enemie . 24. No : He himselfe at first ordained it As a delicious and sacred Tie , By which indissolubly He might knit Two Bosomes in one Loves Conspiracy . This is that reverend Knot by which alone Two are no longer Two , but Both are One. 25. A Knot which He himselfe doth imitate , Though in a puter and more mystick way ; Whil'st with his Spouse he doth concentricate , Blending his heart with hers ; that so Both may Cleave in such unity as makes the Creature Strangely Partaker of its Makers Nature . 26. A blessed Knot , which ties Affection close Betwixt the Branches and the Root , and bindes Up Families in peace ; which hanging loose By doubtfull Lines , as oft as waspish Mindes By Discontents proud itch were spurred on , Would split , and be infallibly undone . 27. Satan was well aware of this ; For hee Bewitch'd grave Plato's high-esteemed Pen To vent the Doctrine of Community , As most conducing to the Weal of Men : But when the moderate Pagans Project proved In vain a desperate Christians Tongue he moved . 28. For He in Antioch found a Monster , who Dar'd spit plain Poyson on this Mystery , Avouching that all Nuptials did flow From cursed Hells Invention : Hell , said He , Was the black Shop where Belzebubs own Hands Did forge and fashion Matrimoniall Bands . 29. Unhappy Saturninus how hast thou Prov'd thine own selfe an Urcheon of Damnation ! What gain'st Thou else by fetching from below Thy Beings Root , which was of Heav'ns plantation ! O most adulterous Soul , who by thy vile Crime , all the Worlds Beds do'st at once defile ! 30. Whil'st Jesus now sate sweetly at the Feast , And added a new Banquet to that Meat , ( For on his face the Eyes of every Guest As in the richer Dainties , all were set , ) A fit Occasion Him beseech'd to joyn To that Drie Banquet of his Face , some Wine . 31. The Wine was out : When loe the Virgin Mother In courteous Pitty of the Bridgromes Want , ( Which she as carefull was as he , to smother , ) Unto Her Son , the Fount of all Things , went , And , in a blush more lovely than the Bride Could shew that Day , the busines signifi'd . 32. But then her Son ( who was not hers alone , But also Heav'ns , and now resolv'd to shew A token of that high Extraction ) Began ( for 't was the first time , ) to allow No Name of Mother to Her : What says He , O Woman , what have I to doe with thee ? 33. This bus'ness Must not seem to flow from thy Sole Motion ; Heav'n and I have plotted it ; Nor need'st thou lend us any Wings to flie Who can make hast enough , when Hast is fit . The Wheels of Time with speed enough doe runne , But yet mine Houre they have not rolled on . 34. Know Psyche , that his Houre is Mercies Cue ; And when Extremitie of Need doth call , Then Mercie loves her gracious Power to shew ; The want of wine was yet not knowne to all The Company , whose Souls it did concerne By that , thy Lords wise Potencie to learn 35. But yet no sooner did that Want appear , 〈◊〉 〈◊〉 with ready Goodness gives Command ; 〈◊〉 〈◊〉 He spied standing there 〈◊〉 〈◊〉 owne Liquor should be filled , and 〈◊〉 for the Convives : When loe , at the Spout The Miracle into the Boule gush'd out . 36. He who had Water taught by passing through The Conduit of the Uine and of the Grape , To turne to brisk and joyfull Wine ; did now Teach it as much by running through the Tap. The cool and Virgin Nymph drawn from the Pot All over blushed , and grew sparkling hot . 37. The Master of the Feast amazed at Her sprightfull Sweetness , wonderd whence she came : Never had his judicious Palate yet Discover'd such a brisk and sprightfull Dame. Alas He knew not that His gift She was From whom no Thing but what is Best , can pass . 38. Look yonder flows the Sea of Galile , Upon whose sandy shore , which He had set To curb and bridle in its Waves , as He Uouchsas d to walk , his Eyes an object met Which mov'd their pitty , and that moved Him In a new Sea to bid the Fishers swimme . 39. Peter and Andrew in the tiresome Maine Catching their Living with their Fish , he spi'd ; In whom he read the vainer Life of vain And mudling Man , who in the briney Tide Of this unstable World his Days doth wast And with his Net , himself into it Cast. 40. So certainly Uncertainty upon This Lifes unfaithfull Stage doth domineer ; Proud Change in such confounding Sport doth runne Heer sometimes flowing , sometimes ebbing there ; That Earth it self may seem , no less than Sea , At never setled Luna's beck to be . 41. This made Him crie aloud , Come Follow Me , And I will you imbark upon the Shore In a more safe and profitable Sea , Than you have ever fished in before . Let those mute things alone , and I will make You henceforth catch such Fishes as can speaks . 42. The Shoale of Men which in this Ages Deep Doe scudd about , unto your Netts shall flow : Those feeble tatterd Things you need not keep , I upon You will nobler Netts bestow ; Immortall Nets , which know not how to break , Netts which the Universall World shall take . 43. As needless is your crazie Bark , for I Intend to build a royall Ship , in which You round about the Globe , being steered by My watchfull Providence , shall safely reach . When Heav'n fears being shipwrackt , then shall this Uessell , which nothing but Heav'ns Kingdome is . 44. Hast Thou not heard how Sirens notes have drawn The Fishers from their Boats into the Sea , In whose sharp Brine their silley Preys they drown , Drowned before in their soft Harmonie ? Well then might this strong Charm those Men invite To plunge into the Sea of safe Delight . 45. Once more their Netts they Cast , but Cast away ; Meekly ambitious to be Fishes now , And yeild Themselves to Him a willing Prey Who thus his Nett of Love about them rhrew . Never Adventure did they make like this , Where being caught Themselves , they Catch'd their Bliss . 46. But yonder taken was an harder Prize : There once erected stood Exactions Throne , Where Levi sate , Lord of a strange Excise , The heavie Mark of Romes Dominion , A Knight he was , for none but such might be Intrusted with that Cruell Dignitie . 47. That at the gracious Calling of thy Lord Fishers were well content their own to leave , Lesse ground to sober Wonder doth afford : Their cold , and wet , and dirtie Trade , might drive Them to an easy faith their old Degree Of life , by any new advanc'd would be . 48. A Faith , which in the Dregs of Time , so far Abus'd will be , that bold Mechanicks , who In poor and painfull Trades ingaged were , When Sloth and Pride make them too worthy to Buckle to work , their Tools away will throw , And , by this Call , inspir'd Men-fishers grow . 49. But what Charms can out-vie the power of Gold , An heavy strong and pretious Chain , which now In deer imprisonment did Levi hold , And fast upon his Soule and Body grow ; Can a Poor Master such a Man perswade To leave great Cesar , and his thriving Trade ! 50. A sturdy Mountain may more easily be Commanded to resigne his native place , And heave his mouldering bulk into the Sea : The Sun may sooner from his princely face Tear all his golden Tire , and damp his light In the vile pitch of an unnaturall night . 51. Yet as thy Lord ( alas how mean and poor ) Pass'd by the Office , He this Word let flie , Come follow Me : which forth-with over-bore By most unconquerable Potencie The startled Seat , the Profit , and the Man , And turn'd into a Saint , the Publican . 52. The Worlds Opinion Levi ponder'd not , Nor how Tibereus this Affront might take , He counted not what He should loose , or what He should not gain , whilst he this Change did make : He asks no Freinds advice how he might keep His fame , nor stays to Look before he leap . 53. But as forth from its horrible Abysse The World did at thy Spouses Call appear ; So from the blacker deeper Masse of his Confused Mammon Levi mounteth here , And bravely Follows Him without delay , Who was Himself his Leader , and his Way , 54. For Love like Lightning from the blessed Eyes Of Jesus , shot it self quite through his Heart , Where into its own instant Sacrifice What e'r it light upon it did convert : So sublimate and so refining was The Fire , that all the Gold it turn'd to Drosse . 55. Doubts , Fears and Cares and secular Relations It quite burnt up , and in his flaming breast Left nothing but the noble Exultations Of valiant Zeal ; which , should the World resist Its course with all this Masse of Earth and Sea , Would rend its way through all , and victor be . 56. O Psyche , Love , Love is that potent Thing To which all other Strength its head bowes down : The Universe's most Almighty King Ne'r chose to use Pow'rs Title as his own , But in this sweeter Name of higher might ( For God is Love ) he takes his deer delight . 57. Thy Lord his ordinary Chaplanes thus Did chuse , and twelve their mystick Number was ; For in this Zodiak He all-gloryous Resolved through his Grace's Orb to passe About his World ; Nor does the other Sun Through fewer Signes in his great voyage run . 58. But I must tell Thee ( for himself descri'd The Secret first ) One of the Twelve He chose An Hell-hound was , and the false-hearted Guide Unto his deerest Masters mortall Foes ; One who did prove in matchlesse height of evill Against Incarnate God , Incarnate Divell . 59. Yet , such was Jesu's most unbounded Love , That He resolv'd to doe his best , and trie How He from Juda's bosome might remove Intruding Hells pernitious monarchie . For Heav'n forbid that Pitties Lord should fashioa A way to plunge Him deeper in Damnation . 60. O no! may those black Mouthes for ever be Damm'd up with Silence , and with Shame , which dare Father the foulest deepest Tyranny Upon the God of Love ; And busie are In pleading it from his own Word , although By it they make Him Contradictious too . 61. But all the rest were faithfull Soules , who stood True to their Lords Cause ; which they strove to write ( As He in His had done ) in their own blood ; And never started at the sharpest Fight , But by their own Deaths studied , as they Were able , His great Death how to repay . 62. James was the first , old Zebedees elder Son , To whom proud Herods Sword the way cut ope , And gave Him leave that noble Race to run , Which leadeth straight to Heav'ns illustrious Top. How little dream'd the Tyrant , that He did Put on his Crown , when He took off his Head ! 63. The next was Philip , who with noble Heat Flew to the North , and hunted out the Ice From those dull Hearts , which ne'r with Heav'n did beat , But with congealed stupid Ignorance freeze ; For his large Sceen was snowie Scythia where December takes his Walk through all the year . 64. When He that Winter all on fire had set With Christian Flames , He bent his Course into A Clime which should have been much warmer , but At his lifes price He found it was not so : For soon He saw that more than Scythias Ice Bound up the Heart of Hierapolis . 65. Joves Name had left no room for Jesus there ; And when He tells the People of the shame , The Nails , the Crosse his Lord for them did bear , He his own Torments did aforehand name . Enough of Jesus now , said They , for We Will quickly make as good a God of Thee . 66. Then with a thousand Taunts they pierce his ear , And next with nails his sacred Hands and feet , And so his Crosse with acclamations rear : Where like a Mark to fury being set , Flints neer as hard 's themselves they poure upon Him , And from their World thus into Heav'n did stone Him. 67. Thomas , whose Doubts did fix his Faith so Fast That neither Life nor death could make it shake , With Jesus in his Mouth through Parthia past , And charm'd what Rome could never pliant make . The AEthiop's too did hear his Voice ; but He Resolv'd to reach the Worlds Extremity . 68. He had observed how the greedy West Into the East was drawn by thirst of Gold , Which had the Suns and Natures Courses crost , And into Jndu's Mouth the Ocean roll'd : And will none goe , a richer prize to win Than that fair Ore , said He , the Soules of Men ? 69. Sure Indians Soules of purer Metall are Than that which Avarice doth so far adore , Thomas will thither trade , though India were More Worlds off than it is , from Jordans shore ; For in his Zealous Sails Gods Spirit blows , And not to fetch , but carry Gold He goes : 70. If Gold be not too poor a Name to set Upon the forehead of his royall Wares ; Loves , Joyes , Peace , Glory , Blisse , and every Sweet Of sweetest Paradise He thither bears , For these , and more than these inshrined be In Jesu's Name , Heav'ns best Epitomie . 71. With this He traded to make India rich , And not Himselfe , who now could not be poor ; As having more than All , though not so much As any thing layd up in provident Store : He knew his Lord was Plenties King , and He Did as his own account His Treasury . 72. Close to his work , without all further care He falls , and having op'd his Merchandize , Come Buy , saies He : for though these Wares be far Above your glittering Ore's adored price , Yet you on Trust may goe for all this Blisse ; Give but your Faith , and yours the Treasure is . 73. The Brachmans wonder'd at the generous Man , So did the sage Gymnosophists ; untill A barbarous unmoved Faction Pass'd a blinde Act of Spight , to seize and kill The noble Merchant ; who as ready stood To poure it forth , as they to suck his Blood. 74. Arm'd with their Kings Consent , and with their spears , Unto his Heart they ope their cruell way ; Whil'st He with sweet content their Madnesse bears , And for his Doubting Hand returns this Pay ; This finall Pay for that ( now faithfull ) Hand Which deep in debt to 's Masters Side did stand . 75. The younger Jame's , whose noble Family Advanc'd Him to be Brother to his Lord , Much neerer grew of Kin by Piety : No man with stouter fervor Him ador'd , Nor with more resolute Constancy than He , Witnesse his reverend Forehead , and his Knee . 76. His Knee ; all plated with Austerity , Which on the Temples Pavement night and day Did naked dwell , till it arriv'd to be Hard as the Marble , which beneath it lay : There never grew on painfull Camels Knees So stiffe a Proofe of Patience , as on His. 77. His Forchead ; which was sealed with the same Stamp of Severity ; for by Prostration Its fleshie Tendernesse hee overcame . O sacred Impudence of Humiliation ! Whil'st wicked 〈◊〉 armed were with Brasse , His prous Front in Brawn immured was . 78. A Brawn which shall hereafter check their Pride And foolish Superstition , who by new Coyned Devotion , will the Old deride , And think no worship from the Body due ; But in pretence their Conscience tender is , Maintain their dainty Fleshes Tendernesse . 79. His dearest Meat and drink was to fulfill His Masters Pleasure : Ne'r did dangerous Grape Its blood on his abstemious Palate spill , Nor stain his sacred Cup : for mean and cheap His Liquor was ; the virgin Fountains were His onely Cellars , and his onely Beer . 80. Ne'r did the rampant flesh of Birds or Beasts Reek in his Kitchin , nor sweat on his Board : Chaste Moderation cooked all his Feasts , And well she knew how to content her Lord ; His highest Fare were sober modest Fishes , Where Water serv'd for Beer , the aptest Dishes . 81. Ne'r did perfumed Oiles his Body dew With their soft Flattery of delicious Sweat Unmanly Bathes his skin did never brew , Nor cheat his Vigour with effeminate Heate . His Limbs in active Linnen us'd to dwell , Being never muffled up , and lost in Wooll . 82. Nor was that Linnen , though full course and plain . Contemned in the Peoples Eye , for they On bended knees were Suiters to obtain His leave , their offrings on its Hemm to lay ; That as hee through the Streets was passing by , Their Lips , and Kisses they might sanctifie . 83. O how imperious is meek Piety Whether it will or no , commanding All Spectators into Love and Reverence ! hee Who counts Blisse by true Honor , must let fall All other Plumes , and wisely learn to dresse Body and Soule in humble Holinesse . 84. Nay now the surly Priest , among the rest , Of James his matchlesse Worth convinced is ; And finding him to be the holier Priest , Grants him into the Oracle free Accesse ; Of which mysterious Place he had the glory , ( And none but hee ) to make his Oratory . 85. He was the holier Priest indeed ; for now The ancient Priesthood with the Veil was rent : The Diademe too was falne from Juda's brow , And famous Salems Regall Glory spent . But James did there erect the sacred Throne Of his Episcopal Dominion . 86. Yet are the Northern Windes , and Irish Seas More trusty than the Jewes : The Jewes to day Can heap their Kisses , and their Courtesies On him whom They to morrow will betray ; Jew's Mouths unto thy face can speak all good This houre , and in the next will suck thy Blood. 87. With Acclamations They this Saint had set In state , upon their Temples Battlement : Where hee no sooner did assert the great Name of his Lord , but with one mad consent Of Rage , they throw him headlong down , and stain The ground both with his blood and with his Brain . 88. Zelotes , and Thaddaeus , that brave Pair , When He in Egypt preached had , and He In Mesopotamia ; united were To reap in Persia their felicity : This was the Crown of Martyrdome , which in The Quarrell of their Saviour they did win . 89. Peter the Leader of that glorious Train , When he had fix'd the Antiochean Seat , For his more reverend Throne a place did gain In Caesar's conquering Citty ; where the great Irradiations of his Fame did call Romes noblest Strength , to trie with Him a Fall. 90. This Strength was Simon whose Apostacie From Truth , in Deeps of Magick Him did drown , But more in Lies , and desperate blaspemie , For all Gods Rights He claimed as his owne , And left no Trinitie in Heav'n but taught That He himselfe alone with it was fraught . 91. The Father in Samaria , the Sonne In Jewrie , and in all the world beside The Spirit He preach'd Himselfe : And yet alone Pretended not ability to guide His owne Creating Hand , but when He made The Angells , granted He had Helens aid . 92. This was the surest way he had to gain His pretious Whore , to set her on his Throrie , And in his God head let her Partner raign . Besides , to help on the production Of Heresies and blasphemous Portents , Hell Thought Females usefull then , and always will. 93. And so the World will say , when it has known Priscilla , Maximilla , and the Pair Of Philumena's with the double Spawn Of lying Elkai : for her wretched share In such Deceits , some Eve will still come in As Helen heer did into Simons Sinne. 94. He taught his Scholars in Himselfe and Her To treasure up the hopes of their Salvation ; And heedless Souls the surer to ensnare , He freely loos'd the Reins to every Passion : No matter how you live , or die , said He So long 's your Faith builds on my Grace and Me. 95. This was that Champion , by whose Magick skill Befooled Nero thought Him God indeed , And pray'd Him by some Signall Miracle To dash those daring Wonders Peter did . His Credit bid Him to that Motion yeild , And set the Day when He would fight the Field . 96. The Day is come , and Simon boldly makes The Challenge , which was unto Heav'n to file : With that , his Arms he weighs , and spreads , and takes His unwing'd flight : but turns his scornfull Eye Down upon Peter , whom into the Hands Of Justice , and of Death , He recommends . 97. The Clowds had gathered thick about the Skie To guard the fair Heav'n from his soule intrusion Yet their Battalia He broke , and by His working Arms , unto his high Delusion Forc'd ope the way , The People , as he went , Their Wonder , after Him , and Worship sent . 98. But as the never-beaten Fencer lets His bold capricious us Combatant grow high , Before He strikes in carnest , and so getts A later , but a nobler Victorie : So Peter letts his Foe alone , till He High enough for a fatall Fall might be . 99. Then posting after Him with mighty Prayers , The Divells which bore Him up He forc'd away : Forth with , down headlong his aeriall Stayrs The Conjurer fell , and on the Pavement lay , Where bruis'd , and batter d , all in gore imbrew'd His black blood , and his blacker soul he spew'd . 100. Strait , in the Peoples Mouths the Divells crie , Peter our God hath by enchantment slain . And so did this unreasonable Lie Prevail , that He is first unto a Chain Condemn'd , and afterward unto a Crosse. Unhappy Rome , which mad'st thy Gain , thy Loss 101. For Thou no sooner gain'st thy freedome from That cursed Wizard ; but Thou dost betray Thine owne Deliverer : if Simon whom Thou seest confounded by the Power which lay In Peters Prayers , were a God ; ô why Must Peter now not be a Deitie ? 102. Yet He cries out : This Altar is too rich For Me , so poor and vile a sacrifice : Was not the Cross that glorious Place on which My Master paid the Worlds eternall price ! Sure were some gallant Seraph hear to die , This Engine would his Passion dignifie , 103. Yet if I must thus high aspire ; may I At least obtain this leave of you , to show That I desir'd not in this Pomp to die : So Hang Me that my reverent Head below May pay its finall Kisses on the Feet Of my most royall Saviour's dying Seat. 104. Nero to such Requests as these was free , Full glad that He had learn'd a new-found-way To cross and double Crucifixion ; He Commands his Serjeants not to disobey The wretches wilde Desire , but , so He died , To let Him any way be crucified . 105. The Saint thus fix'd on the reversed Tree , Now findes his Eyes turn'd from all things below , As was his Heart before : And joyous He In spight of all his obst'nate Nailes , knows how That Place to which his Feet did aime , to gaine , Which Footstoole Simon reached at in vain . 106. Andrew , his Brother both in Nature's and In Zeale's and Pietie's ( much straiter ) Tie , Through Thrace and Scythia travell'd with the grand Charge of appeased Heav'ns sweet Embassie . The dark Barbarians wondred at the bright Meridian Day amidst their Northerne Night . 107. The Day He brought was that which ows its East Not to the East , but to the South , for there ( In priviledg'd Palestine ) thy Lord was pleas'd First unto his Horizon to appeare . It was thy Lords sweet , Day , on which depends The High-noone of that Bliss which never ends . 108. Thence into Greece the restless Preacher came , Arrogant Greece , who though her own She makes The opposite to the Barbarian Name , Yet more inhumane salvage Courses takes Than Thrace or Scythia : O that famous Arts Should raise Mens Witts , yet stupifie their Hearts ! 109. Achaia smil'd , and with disdainfull Mirth Patrae confuted all that Andrew said ; His Beggar-God's poore miserable Birth , And viler Death They scoffingly upbraid : Nor did AEgaeus , though Proconsul He , Stop , but spurre on the Peoples Villanie . 110. A Cross they make Him of a new-found frame ( Whither his meek Desire , or their wise spight Projected it , ) which thenceforth bare its Name , As it did Him that day : A Cross not right Erected and transverse , but thwarted so That it a X , more then a Cross did show . 111. A X , the blessed Letter which began His Masters deare Name and his own : His Cross It self proclaims He dies a Christian ; And though the holy Omen to his gross Though learned Foes were unperceived , He Rejoyced in his Crosses Mysterie . 112. A Cross which shall e'r long so glorious be , Wearing his Name upon it crucifi'd , That it shall crowne the Scottish Heraldrie And in the Topp of all its Banners ride . What Glories then shall Saints themselves obtain , If in such state their Suffrings Badges reign . 113. Nayld fast unto this Honour was the Saint , Array'd in Scarlet from his own rich Veins : The Graecians took it for a torturing Paint , And thought his Cross a Throne of Soveraign Pains : But He his noble Pulpit made this Tree , A Pulpit which did preach , as well as He. 114. Long was his Sermon , for his last it was ; Two days it measur'd ; and yet seem'd but short . What are two poor and flitting Days , alas , To that which doth Eternitie import ? He preach'd Eternitie , unto whose light His hood-winkt Torturers He did invite . 115. At length perceiving Death no hast would make With strong Desires he wooed it to come : Not that his Pains his Patience did break , But that his Heart did long to be at home . He could be nothing but a Stranger , where His Masters blessed face did not appear . 116. And am I nail'd in vain , deer Lord , said he , Unto this Pillar of renouned Death ? Though not poor I , yet thou Deserv'st for Me , That in this Honour I may yeild my Breath . These potent Words to Heav'n with violence flew Whence a fair light they for his Convoy drew . 117. As in the bosome of his Chariots flames Illustrious Phehus through the Sphears doth speed ; So resting in the Arms of these sweet Beams The Saints brave Soule was thither carried . Thus in her funerall Fire the Phaenix dies , And by her Death , to fairer life doth rise . 118. On Zeals undaunted Wings great Bartholmew To meet the Dayes Flame where it kindled is , Unto the furthest brink of India flew ; And taught the East to bend their wakening Eyes Upon a new Son who no Gold did need To dresse his Locks , and more than golden Head. 119. Then having left His goodly Picture there Which Matthews Pen had drawn fair in a Book ; He posted backward to Armenia , where The same illustrious Work in hand hee took . But promising his Hearers Kings to make ; The King grew wroth , and thus his Fury spake : 120. Bold Wretch , who pratest of the idle Throne Of thy vain Christ ; I 'le make thee know that I In my Armenia will have but one , And that 's the Seat of my own Majesty . If Jesus be a God , his Heav'n will be Realm large enough ; He need not trench on Me. 121. 'T were speciall Credit for Armenia's King To entertain as a great Deity A stable-born and manger-cradeled Thing ; Whose ignominious Death did justifie The vilenesse of his Birth , because a poor Resolved doting Wretch doth Him adore . 122. O no! the Gods by whose great Blessing I Possesse my Crown , are Gods enough : Away With shamefull Jesu's uselesse Dietie . Yet for some use Thou mayst be fitting : Say Serjeants , will not this Carrion serve to flea ? Though He be naught , yet good his Skin may be . 123. That onely Word sufficient was to let The Tygres loose ; who straight the Saint undresse Both of his Cloths , and Skin , which at the feet Of their fell Lord they threw ; for it was his Due right the blessed Martyrs skin to keep In token that He slew the harmlesse Sheep . 124. But He now grown far fairer than before , As when the Sun from Clouds unveiled is , Did shine and sparkle in his glorious Gore , Quite dazling by his noble Nakednesse The Devills eyes , who could have wish'd the skin ( To hide his own shame ) on the Saint agin . 125. Yet 't was in vain ; for Bartholmew was now Fit for the Roabs of Immortality , Which Jesus hand — ready was to throw Upon his most deserving Back ; for hee Might without Pains and Crouding now get in At Heav'ns strait Gate , who first put off his skin , 126. But Matthew into AEthiopia ran Ventring upon a strange Designe , for there He strove to purge the Crow into a Swan , To make Pitch Chrystall , Ink Snow , Darknesse cleer , Spots beauteous , Sables lucid , Shaddows bright , I mean , to wash the Pagan Negro's white . 127. And this by Baptisms searching Streams he did , Which drown'd their Hearts in Life and Purity : Soon the full Torrent of his Name did spread , And in the Channell of the Court grow high : The Court soon catch'd the News , but little thought That in the Newse's Net it selfe was caught . 128. Caught was its dearest Gem , the Virgin Heart Of Iphigenia , daughter to the King : And now not all the flattering frowning Art Of royall Hirtacus her Soul could bring To leave her mystick Spouses love and wed Himselfe who panted after her sweet Bed. 129. O no! She cri'd ; My Vow is past , and I Unto my God my Body must restore As I receiv'd it : My Virginity Is now intirely His , and mine no more : Matthew is witnesse , and it were in vain For Me to call my Promise back again . 130. O if you love me then , love what I am , Love Love himselfe , and so you shall love me ; Be truely Royall , Love the Christian Name , And let my Sacred Vow still Sacred be : For I may to no Pagan Spouse be tied , Who to an heav'nly Bridgroom am affied . 131. The Prince with Wrath , and Folly blinded , saw Not how this Match , most matchlesse was , nor that She had already chose a King : And though The shame of meer Humanity would not Permit his Rage to take its swindge on Her , Yet He o'r Matthew let it domineer . 132. His choisest Bloodhounds in all haste he sent With correspondent charge against the Saint ; Whom finding busie at the Sacrament , With His , and his Lords blood , the floor they paint ; And at the Altar thus the Martyr dies , To Heav'n a willing , and sweet Sacrifice . 133. Matthias , whose heav'n-witness'd Faith commended Him to supply the Traytor Juda's place , To finish Matthews great Designe contended In AEthiopia ; whence He turn'd his Race To Jewry , where his blood hee forth did poure For Him who gave him all his own before . 134. John was the last ; but first and highest in His dear Esteem who is Himselfe most High : O blessed Saint , which did'st the Riches win Of all Heav'ns sweetest fullest Treasury ! Jesus , indeed , does all Men love ; but hee Not onely lov'd , but was in love with Thee . 135. He was in love with thy Virginity Which with all blooming Graces was bedeckt ; Of all his Twelve choise privileg'd Chaplanes , He Did for his amorous Favours Thee select : He did select Thee his soft Spouse , in whose Delicious Eyes He meant his own to loose . 136. He was in love with the reflexion Of his own Sweetnesse shining in thy face ; With sympathetick Joy hee dwelt upon His iterated Selfe in that pure Glasse , Striving all Lovers Arts on it to prove : O blessed Soule , with whom Love fell in love . 137. From off the troubled Main he lured Thee Into a deeper Sea of calmest Pleasures , The bosome of supream Serenity ; To which the Ocean is but poor in Treasures . His own dear Breast to Thee hee opened wide , And let Thee in unto its fullest Tide . 138. There did'st Thou lie , and learn thy Soule to glow By the dear Copy of thy Pillows Heat ; A Pillow in whose soft Protection Thou Put'st all thy Cares and Fears to rest : And yet Slep'st not thy Selfe ; for how could any Eye Indure to close , when Jesus was so nigh ? 139. There did'st Thou lie , next to the Heart of Love , Whose ravishing Imbraces kept thee warm With all the best of Heav'n , no more above , But folded up in his incircling Arm : Which forc'd all wise Spectators to conclude , Thou wert aforehand with Beatitude . 140. The loftiest Stories where pure Seraphs dwell Exalted in Felicities bright Sphear , Thy dainty Habitation did excell ; For at his Foot-stoole They lie prostrate there Amidst the Sweets of whose all-balmey Breast Thine onely Head makes its delicious Nest. 141. What potent Joyes , what mysticall Delight Woo'd , and besieg'd thy Soule on every side , Whil'st thy inamoured Spouse spent all the Might Of heav'nly Tendernesse on his dear Bride ! How many healing Wounds gave his Loves Dart , How many living Deaths , to thy soft Heart ! 142. How did hee study to epitomize His Incarnation's amorous Designe , And trie the best of Mercie 's Mysteries Upon thy single Soule ! in which divine Experiment , it was thine onely Grace To fill his universall Churches place . 143. Thus while he liv'd , he sweetly liv'd in Thee : And when hee di'd , Thou saw'st him nayled fast Unto his Death : Yet no Mortality Could seize upon His love ; for by his last And tenderest Words , whil'st hee Himselfe did die , To Thee he gave Loves living Legacie . 144. Into his dearest Mothers Bosome hee Commended Thee , and bid her own her Son : What Nature could not , Love contriv'd to be , And Mary must be Mother unto John : Jesus and John Love had so closely ti'd , That in their Mother they must not divide . 145. Mary no other Glass could findè , where she So fair an Image of her Sonne might read ; Nor John so pure a Mirrour wherein He His ever looking-longing Eyes might feed On his dear Lord : Thus Love though dead and gone , Sweetly leaves John , his Spouse ; Mary , her Sonne . 146. No wonder , gentlest Saint , that on thy Tongue Love built his Hive , and dropp'd his Hony thence , Whilst thy Soul-charming Words rellish so strong Of Heav'ns best Sweets , and choycest influence ; That Love from his own Wing lent Thee the Quill Which all thy Lines with Charity doth fill . 147. No wonder Thou , brave Eagle soar'dst so high , And div'dst so deep into the Suns bright face ; Where Thou didst read the Words great Mystery , By which thine Eye refin'd , not dazeled was : No wonder that Thou didst thy Gospeli fashion , And Calculate by God's own Elevation . 148. No wonder that Port Latin saw the Oile Scalding in vain : Thou who didst live by Fire , And in whose breast such amorous streams did boile , Could'st feel no other Flames . O no! some higher Fervor of Love must melt thine own , and send It to the flaming Bosome of thy Friend . 149. The Languishments of never-faint Desire Must crown thy Life with correspondent Death : Though by sharp Pains thy Brethren did expire , This dainty Martyrdom must end thy Breath : So Heav'n has privileg'd thy Piety , Thou who did'st Live by Love , of Love must Die. 150. Pardon me Psyche , I could not forbear This deare Apostrophe : John was the Man Whose virgin flaming Worth made Him be neer Of kin to our Angelick Tribe ; and can We mention him , and not salute him too , Whom Honors Soveraign Lord has honor'd so ? 151. And pardon Me , that I have dwelt so long On his Apostolick Bretheren ; the Glory Of whose death-scorning Valour , does no wrong , Nor interrupts their Masters royall Story : He , and his heav'nly Might , in them appear'd , And o'r the vanquish'd Earth his Banner rear'd 152. Mark now that Mount which lifts its lofty Head Neer to Bethsaida , whence it takes a view Of all the Countries round about it spread ; Nor Zebulon , nor Nephthali out-flew Its Prospect ; which through Trachonitis too . And Ituraea did sublimely goe . 153. Yea , though far distant , it acquaintance took With other Mountains ; unto Hermon , 〈◊〉 , And stately Libanus it reach'd a Look . This was that noble Oratory where Thy Lord so oft retired , that the Place Thenceforth the Mount of Christ 〈◊〉 was . 154. A Mount where liberall Nature did her best , Witnesse the flowrie Beauties smiling there ; But Grace far more 〈◊〉 〈◊〉 Than that bright Pomp which and of old prepare For the Lawgivers feet the 〈◊〉 〈◊〉 Of Sina , mix'd with Thunder , Smoak , and Dread . 155. For here no Trumpet spake the Frightfull Minde Of stern Imperiousnesse ; no rigid Law Back'd with an everlasting Curse , injoyn d The World to its hard Yoak their Necks to bow : But Love himselfe upon his gentle Throne Gave the soft Lawes of Benediction . 156. Eight Springs of Blessednesse abroach hee set , And woo'd the weary World to bathe in Them. Their Cares and Fears hee taught Them to transmit And bury all Solicitude in Him : He pass'd his Word Heav'n should their Purveyor be Who served in the Warrs of Pietie . 157. His Evangelicall Oeconomie He instituted here ; and so improved The highest Pitch of Legall Sanctitie , That though incumbering Burdens hee removed , Yet more Bonds of Perfection on hee laid , And wonderous strict his Mercies Candor made . 158. His Reins were Silk , but yet hee held them strait , And drove amain ; providing by that Art That in their Passage no enchanting Bait Might his Disciples lure and tempt to start Out of the King of Heav'ns high Way , but to His Kingdome safely and directly goe . 159. His blessed Rules , and none but His , are They Which past the Puritie of Gold refine Gross Mortall Hearts , and sublimate poor Clay Into a State Angelick and Divine , Whilst by his Spirit He scours off sinfull Rust , And into Heav'n blows up the purged Dust. 160. But turn , and view those Desert Fields which lie Next Neighbours to the Galilean Sea : Into that hopefull quiet Privacie Devotion had withdrawn thy Spouse : but He Had given the People too much tast of his Sweetness , to think He long could scape their Press . 161. For as the busie Bees who once have found 〈◊〉 Garden , haunt it day by day , 〈◊〉 out every flower , and humming round About the Tops of their delicious Prey : So to that Garden ( for thy Lord had by His presence made it so , ) did People flie . 162. Jesus who bow'd from Heav'n poor Man to meet , Could not refraine to entertaine the Throng : With gracious ready Welcome He did greet Each Troop and Party as they came along , Dealing his Courtesie to great and small , Who came to be the Saviour of All. 163. Then as the wise Physitian first takes care That all the Vitall Parts be sound within , Before He spend his pains on any Soare Which sinks into the Flesh , or on theSkin Doth swimme : So did his Tenderness to those His numerous Patients his art dispose . 164. Their Hearts and Brains with long Distempers were Into a desperate Condition brought , Had they not met with His all-healing Care : For from his Lipps such Cordialls straight broke out , Such Salves , such Balsams ; that all Heav'n did seem Turn'd into Physick to recover Them. 165. Heav'ns Kingdome was the Med'cine He appli'd , A Med'cine which its Doctor did become ; A Med'cine fit to slake and cure that Pride Which made poore Man so sick ; His Home from home To finde his lost Sheep , unto Earth He brings , And is resolv'd to heal them into Kings , 166. Sweet words of Wisedome , Power , Life , and Bliss , Into their Ears He pour'd ; and in their stream So rarely He infus'd all Paradise That what did nothing but a Sermon seem , Was liquid Heav'n . Thus the rich Gemme unseen Swumm in the Boule of the Egyptian Queen . 167. Never did Ethan the sage Ezrahite , Never did Heman , Chalcol , Darda ; who On Wisdom's Wings exalted to the height Of noble Fame , about the World did goe : Never did Trismegistus , never did The deepest Reach of Zoroastes Head : 168. Never did Solomon whose gallant Wit High as the Heav'n , and deep as was the Sea , Unlock'd and ransack'd every Cabinet Of darkest Nature ; dive so farr as He , Or drop such Sentences and Parables , As those with which his deep Discourse He fills , 169. Yea ev'n the Serpent , in whose wily Head All Craft doth raign , when He thy Grandame Eve With his profoundest and most studied Inchantments tri'd , of old , and did Deceive , Less sweetly and less subtlie spake , than now The Sermon from thy Spouse's Lipps did flow . 170. The Serpents Preachment onely was to steal Eve into part of his own Miserie ; Thy Spouse's end was onely to reveal The way unto his owne Felicitie : And Heav'n forbid , but Truth as strong should be As undermining Lies and Flatterie . 171. It was as strong , by full Authoritie Shewing its own authentick Might and Worth ; And not in doubting sneaking Jelousie Of labouring for an abortive Birth . 'T is the Scribes Chair which totters thus , not His Which surer than the Worlds Heart fixed is . 172. He as Amphion by his charming Song Rude salvage Hearts did tame and civilize ; By the high Sweets of his more potent Tongue Did all his Auditors with Heav'n surprize . The senseless Sphears a ravishing Sound can make ; Much more his Voice from whom their tune they take 173. This done : The tender God his Love extends Unto their Bodies ; Ears unto the Deaf , Feet to the Lame , Eyes to the Blinde He lends , And findes more choise of soveraign Releif Then they of Wants . O copious Saviour , who At once can heal both Soule and Body too ! 174. The Day grew now decrepit , and the Sun Bow'd to the West : when the Disciples pray Their Lord to give the Croud leave to be gone And get their Suppers in the Towns which lay About the Deserts verge : O no , say'd He , They are my Friends , and they shall sup with Me. 175. Alas , how will You entertain , eri'd They , These numerous Mouthes ! Two hundred pence in Bread Will not yeild every one a bit ; what way Shall then this mighty Feast be furnished ? How shall thy Table stored be with Dishes ? Here 's nothing but five loaves , and two small Fishes . 176. As yet , they knew not , Psyche , that their Lord Was He who to the copious Rivers does From a small Fountain all its Streams afford ; He by whose Providence from one Candle goes That fertile Flame which lights a thousand more Without diminishing its originall Store ; 177. He by whose Power Elijah did command The finall Hand-full of the wasted Meal To grow upon the pious Widdow's Hand ; Which strait did his Injunction fulfill , And by a springing Harvest more than turn The pined Barrell to a plenteous Barn. 178. He , in obedience to whose Might , though at Elisha's Word , the Pot of Oile a waked Into a Spring , whose bubling ceased not Till Want of Vessells its Abundance slaked ; But then grown wisely Thrifty , it represt Its Bounty , that there might be Nothing lost . 179. He whom the same Elisha did foreshew , When He before an Hundred People set That simple Pittance , which in Spending grew , And being small at first , at last was great ; The Eaters Teeth unlocking but the Way Unto the Store which in that Little lay . 180. But now He taught Them ; Goe , said he , and make My Guests by fifty on a row sit down . This done : The Fishes and the Loaves he took In his creating Hands ; when to his own Heav'n lifting up his Eyes , and saying grace , His Blessing in the Victualls swell'd apace . 181. He brake the Loaves , and every Peice he brake Strait prov'd as great 's the Whole ; no Crum did fall , But rose into a Loaf . Thus when you make Division of the smallest Line , still all Are Lines as well as it , although for ever The new emergent Parts you should dissever . 182. By strange Division the Fishes too He taught to spawn a new and wonderous Frie ; Though dead , yet at his Touch they started so , That Two usurped Multiplicitie , No longer Two , but a large Shoal , which from The Sea of Love out at his fingers swumm . 183. Then his Disciples Service He commands To set before his Freinds this growing Feast . Both Bread and Fish into the Peoples Hands They strait distributed ; and every Guest Fell to , admiring how that simple Meat Made them forget all Hony to be sweet . 184. The Quails and Manna had been homely Fare , Which Heav'n did in the other Desert shoure When hungrie Israel was a Pilgrim there , Had this been present then ; The Wines brave power , At Cana born , excell'd the Grapes best Blood. So did this Feast to Day , all other Food . 185. Satietie at length , not nauseous , But sweet and comfortable , put a close Unto the Banquet : When thy generous , Yet thrifty Lord , injoyns Them not to lose His Bounties surplusage , nor scorn the Meat Because he gave Them more than They could eat . 186. Strait-way the Fragments all collected were Which fifty hundred feasted Men had left : When loe the Totall was exceeded far By those remaining Parts ; the teeming Gift Persu'd its strange Multiplication still , And with the Relicts did twelve Baskets fill . 187. Beleeve it , Psyche , thy wise Spouse did by This Wonder , to a greater ope the way ; The long design'd and pretious Mystery Of his own Body , which He meant to lay Upon all Christian Altars , there to be The endlesse Feast of Catholick Piety . 188. A Feast which shall encrease upon its Guests And be intire when Millions filled are ; A Feast of Miracles , a Feast of Feasts , Not to a Desert ti'd , but every where Dispers'd abroad , yet every where compleat , That all World may freely come and eat . 189. The feasted People were dismissed now , And Jesus steps into that Mount to Pray : Sure 't was , that Blisse along with Them might goe Whom He so carefully had sent away , That Night might not upon their Path incroach , Nor Dangers Ambushment their footsteps touch ; 190. That by that Miracle which thus unto Their Teeth had prov'd his Power Divine to be , All other fruitlesse Helps they might forgoe , And build their Trust on His Divinity . But His Disciples now , seeing their Lord Would have it so , were gone before abord . 191. That Sea , whose face Thou see'st all polished With flattering Calmnesse , smil'd just so on Them When first they launched out : But Fraud lay hid Under the glasse of the alluring Stream : Truth needs no smiles ; 't is onely Treasons face Which painted is with spruce but borrow'd Grace . 192. As when an envious Spirit can finde no way To vex the Masters Person , He doth make Either his Servants or his Friends his prey , And at the second hand his Veng'ance take ; So Satan now , too weak with Christ to fight , On His Disciples vow'd to ease his Spight . 193. Deeply He pin'd to see the People fed , And now resolv'd that He Himselfe would Feast : Yet by the Seas vast Mouth he purposed His Dainties to devour ; and thus at least Part of the Miracle revenge , and though Not for the Loaves , quit for the Fishes grow . 194. He from the Adriatick Main , and from The Baltick Ocean , and the Irish Sea , Summon'd all unexpected Storms to come , And here poure out their utmost Treachery . He made each Winde pick Quarrell with his Brother , And in a mad War tumbled Them together . 195. The East was peevish ; sharp , and grim the North , The West impetuous , black and foule the South ; Each puff'd and swell'd , and in disdain shot forth Their fury full in one anothers Mouth : The bruised Clouds in floods their sorrows pour'd , And all the weather-beaten Welkin roard . 196. The tatter'd Sea against the shores was flung , Which churlishly again repuls'd it back ; The broken Waves with helplesse Mourning rung , And foam'd with pain ; The startled Deeps did quake , And thinking to escape that dismall fray , From their profoundest Bottoms ran away . 197. And now the Sea within it selfe was lost , Whil'st the stern Tempest vehemently broke Through her most hidden Bowells , which it tost In proud scorn through the Aire , with hopes to choak The Moon and Stars ; which wilde Confusion Made both the Waters and the Windes , be one : 198. And thus the Windes flow'd , and the Waters blew ; The Thunders Cracks did with the Billows joyn ; The Lightning flash'd , that misery to shew In which all Dread and Death seem'd to combine : 'Twixt light and Darknesse , hence grew such a fight , That now , alas , 't was neither Day nor Night . 199. The woefull Ship flung up to Heav'n in vain Upon the back of an unfaithfull Wave , Immediately was hurried down again Into the bottome of its gaping Grave ; Where yet it could not rest , but was spew'd up . With indignation to the Tempests Top. 200. The Mast submitted to the Winde , and split ; The Sails forsook the Ship , and flew away ; The Pilot at the Helm in vain did sit , Being in need of some kinde Hand to stay And steer himselfe : The Sea made bold to come Abord , and take a view of every room . 201. The Waves laught at the Pumps , and crowded in Faster than they could turne them out : Each Winde Bandi'd the Bark , contending which should winne The credit of its Wrack : Thus may you finde In Tennis-courts a Ball bang'd to and fro Untill some Loss at length doe let it goe . 202. Themselves to their Devotions All appli'd , ( For Danger wakes the dullest Piety . ) O where is Jesus now his scholars cri'd , How is his promise wash'd away , since We Whom for Men-fishers He designed had Must unto Fishes now a Prey be made ! 203. Yet , as their Lamentations swell'd , the Tide Of lowder Windes and Waves still drown'd their Crie . They once for all most gladly would have di'd , But still they saw how Deaths did multiply , And throw them and their Ship broken together From one Destructions Mouth into another . 204. Mean while the Gulfe of Satans boyling Breast Wrought with as great a Tempest of Vexation , To see a crazie Vessell thus resist The Winde and Seas most eager Conjuration ; Puzzeld and griev'd , he wonders what should make A Bark so oft broke , still refuse to break . 205. At last , forth from a mighty Clowd there brake Continued Lightning through the dazeled Air , By which the Men spi'd on the Tempests back One marching towards Them ; and now new Fear Stormed their Souls : O , the Disciples cri'd By all these Deaths why might we not have di'd ! 206. Loe heer the Spirit comes whose fatall Wrath Rais'd this Tempestuous Preface to our Woe : Hither he bendeth his prodigious Path , And tramples all the Waves : What shall We doe ! Behold , which way so e'r he waves his Hand The Clouds start back , and bow to his Command . 207. Behold no Wind durst be so bold as to Disturb his Way with any 〈◊〉 Weather , But all officiously behind Him goe Shewing that on his Errand they came hither . He comes , He comes ! Sweet Sea ô gape not thus In vain , but from this Danger swallow Us. 208. Forthwith their Lord who heard this desperate Crie , His Comfort interposed : Why , said he , Add you this Tempest to your Miserie , Rending your Hearts with Dread ? Know you not Me ? I am your loving Lord and Master , and What need you fear , now I am here at hand ? 209. As he whose trembling Neck does ready lie Under the Axe , if some unlook'd for Voice Tells Him the Judge is pleas'd he shall not die , Starteth and slowly understands the Noise Of his Repreive , being already dead In his own helplesse Thoughts , and buried . 210. So these Disciples drowned in their fears , Scarse trust their Eyes which did their Saviour see , Scarce would they Credit give to their own Ears Which heard Himself 〈◊〉 that it was He : Till forward Peter cri'd , O bid Me meet If Thouour Master art , thy blessed feet . 211. If thou deceiv'st Us not , each sirlie wave At thy Command unto my steps will bowe , And with Securitie my Passage pave . If other wise ; Can I be worse then now ? The Sea into our Ship does crowd , and I Must either heer or there , in Water die . 212. Christ bids Him come ; and out he steps ; When loe As He went trembling on , a high-swolln Wave Comes tumbling in his way , and frights him so That all his Courage it does straight out-brave . His Heart sunk first , and then his feet , and all But 's Tongue , which to his Lord for help did call . 213. Had any other Lord but He been there , With what indignant Scorn would He have let His faithlesse Subject meet his Censure , where He his unworthy Crime chose to commit : Onely Omnipotence is pleas'd to spare Those who distrustfull of its Power are . 214. Jesus , who never could his Help deny To suppliant Sinners , reach'd his blessed Hand , ( That Hand in which alone Security Doth dwell ; that Hand which rules the , Ocean , and Measures it in its Hollow , ) and pull'd out Peter from the deep Sea , and deeper Doubt . 215. And then , O thou of little Faith , said He , Why did that weak Suspition presse thee down ? What made Thee so forgetfull prove of Me Who in their own Waves can all Tempests drown ? Come , thou shalt see that Windes and Seas do know The Power of their Maker more than Thou . 216. Here , being got abord the Ship , His Eye Upon the Storm hee set , and signified His royall Pleasure . Straight the Windes did spie Their duty in that potent Glance , and hied A way in such great haste and fear , that They Lost all their Breath and Spirits by the way . 217. The mutinous Billows saw his awfull Look , And hush'd themselves all close into their Deep : The Sea grew tame and smooth , the Thunder broke Its Threatning off ; 〈◊〉 Lightning durst not peep From its black Nest , being now out-shined by The flashing Mandates of its Masters Eye . 218. The Devills which all this while had toss'd and rent The Elements , perceiv'd the finall Wrack Fall on their own Designe , and homeward went With yelling Cries , The Clouds in sunder brake , And having cleer'd the Sceen of its loud Wars , Left the fair Heav'n all full of smiling Stars . 219. Forthwith the Ship without or Saile or Tide Kept its straight course , and flew unto the shore : Where Jesus deigns to be the Vessells Guide , There needs no helpe of time , Tide , Winde , or Oar ; He whose meer Look could make a Tempest cleer Could by his Eye the Bark both drive and steer . 220. Mark yonder shore of populous Genaser , Where from a Storm hee once arriv'd before : Great was the Wonder he atchived there , Where no tempestuous Windes or Seas did roar , But raging Fiends who had themselves possest Of an unhappy Mans usurped Breast . 221. Those Tombes without the Town Thou seest there , These Devills made that Mans chiefe Habitation ; For to those Spirits such places dearest are As most-invite to desolate Desperation . But henceforth Christian Caemiteries shall Revenge this boldnesse , and all Hell appall . 222. Nor shall the Fiend which wears the famous Name Of wise Apollo , dare not to confesse As much to Julian ; though He cloke the shame Of his enforced Silence : Babyla's Meer Dust and Ashes shall have power to stop His lying Mouth , and seal his Oracle up . 223. Sometimes unto that neighbour Mountains Brow They drove the wretched Man , in hopes that hee Out of his tiresome Life himselfe would throw Into their Pit of deeper Misery . A thousand Snakes about his heart they wound , Whil'st Rage and Madnesse did his Brain confound . 224. The froth of which Confusion foamed out At his unquiet Mouth : sometimes He roard , Sometimes he sung ; and when the Passion wrought His Tongue to Blasphemy , he freely pour'd It forth , and rayl'd on Heav'n and God , whom yet He thought not of in all his raving Fit. 225. The Rocks and Tombes He fill'd with yelling Cries . Which deeply frighted every Passenger : Poetick Fancy never could devise Such hideous Barking for fierce Scylla , or Fell Cerberus : Indeed the Thunders Voice , Though lowder , yet makes a lesse dreadfull Noise 226. He hated all Men ; but Himselfe much more Than all the World ; and yet he knew not why . Alas , 't was Hell which in his Soule did roar ; Hell , the sworn Foe of all Humanity ; Hell which with all the World maintaineth Wars , Yet chiefly with it selfe for ever jarrs . 227. And in his bosome it did boile so hot , That hee no Clothing would endure to wear : ( Satan of old this envious Trick had got , To make Mans shame and nakednesse appear . ) His clothes hee rent , and then pluck'd of his Hair , And star'd about for something else to tear . 228. When any sharp stones in the Rocks hee spied , He cull'd them out as they some Gems had been ; With which his Vengance on Himselfe he tried , And lin'd it out upon his launced skin ; And though they pained Him , yet still to spight His Pains , He in his Wounds would take delight . 229. Hast Thou not seen a Bull led from the stake Where ten keen Mastiffs had full play at Him , With Gore and Gashes cloth'd ? Thence may'st Thou take Some aim how this bemangled Man to limm . Yet could not all the Doggs of Albion Bait any Bull , as He himselfe had done . 230. His tatter'd Brows upon his eyes hung down , His Mouth and Nose met in one rent , his Head Was slash'd , the bone upon his breast was shown , His sides were gash'd , his Arms and Thighs were flead ; Till all his Wounds into one Confluence ran , As Rivers loose themselves ' i th' Ocean . 231. And wonder not that all this tedious while The poor Mans Life could be so hardy as To keep firme truce , and be confederate still With his tormented Heart : The Fiends could passe No further than their Chain , which though it reach'd . His Body , could not to his Life be stretch'd . 232. This added to their everboyling Spight New fire , by which they drove and stung Him on To wreak his Madnesse on each Mortall Wight He met , as He upon himselfe had done . Thus all about the Coast his Terror spread , And Cares , and Fears , and Plots awakened . 233. As when a Bear is from the Forrest broke Into some Shepheards Pastures , every Town Which round about that Region lies , doth look Upon their Neighbours Danger as their own , And all their countrey Arms and Dogs unite Against the publick Foe in common fight . 234. So did the Gaderens combine their strength The fury of this raving Man to tame ; Long did they grapple and contend ; at length By number , not by power , they over came , And loading him with Chains and Fetters , thought They now their Foe had in subjection brought . 235. But He with irefull Smiles , disdain'd their Plot ; And tearing his vain Chains in sunder , threw Them at their heads : What-ever Bands they got ( For they their Project often did renew ) Whether of Steel or Brasse , they prov'd to him But Engins , which He tore and flung at them . 236. Being thus fierce and fell , thy Lord he spied , Arrived on the shore , and to Him ran : He never with more hideous bellowing cried , Nor fiercelier beat , or cut himselfe , than when He near to Jesus drew , whose pittying Eye , More than all Chains and Fetters Him did tie . 237. For straight His tender bowells yearn'd to see Hell domineering in a poor Mans Breast , Of which Himselfe and Heav'n should onely be By his Desire , and by all Right possest : And by that Voice which lately chas'd away The other Deeps Storms , He did these allay . 238. Foule Fiend , He cri'd , usurp that Place no more , The Man is mine , and I his Lord will be ; I charge Thee to come forth , and Him restore Again unto Himselfe , and unto Me. O mighty Voice ! which rent the Devill more Than He had done the wofull Man before , 239. For as the Slave who gotten is by stealth Into his Masters Closet , domineers O'rall the Bags , taking his choise of wealth . And all the Bonds he pleaseth , rends and tears ; Wishing more fuell for his peevish Rage ; And thus revenging his own Vassallage 240. But if his Masters unexpected Eye Happens to apprehend Him in his Sin , Its glance , like Lightnings Dint , so peircingly Afflicts his theevish guilty Soule , that in Slavish and thankless meeknes down he fals , And on his wretched face for pardon cals : 241. So did the Feind : beleeve it Psyche , were The whole Worlds dying Grones all joynd in one Huge Gust of Horror ; yet they would not tear The skies with such an Ejulation As this , which made the Tombes , & Rocks , and Sea , In its impatient Echo all agree . 242. Jesus , thou highest Son of God most High , O what have I , he cri'd , to doe with Thee ! And must I leave my Fort , and naked lie Whil'st Thou dost trample , and triumph on Me ! Now by thy Fathers Name , I thee conjure Thou damn Me not new torments to endure . 243. But now thy Lord held Him sure on the Rack , He charg'd the Traytor to confesse his Name : O how this Question did his heart-strings crack , Which snatch'd the Veil off from his ougliest shame , And for one Serpent which alone seem'd there To nestle , made a Legion appear . 244. No other Name he durst acknowledge now But Legion ; for so indeed they were . Vile Cowards , what is Dust and Clay that you So numerous an Army must prepare ! Why must so many Spirits in ambush watch Onely one single Mortall Man to catch ? 245. But ô that Men whose mystick obligation . Of mutuall Membership , doth them invite To carefull Tendernesse and free Compassion . With such confederate Zeal and stout Delight Would help their Brethren up to heav'n , as these Labour to plunge them in Hells Miseries ! 246. Had'st Thou been there , my Dear , thou might'st have seen In what a fearfull lamentable Guise These Devills to their Prayers fell , to win Some Pitty from their Lords imperious Eyes ; Which did the basenesse of their spirit prove , Who could beseech Him whom they scorn'd to love . 247. Him They beseeched not to send Them home , But in this Countrey let them longer stay ; They knew Hell would have been too hot for Them If they had thither gone without their Prey ; For disappointed Satan on their head Would all his boiling Wrath have emptied . 248. Besides ; this place alone in charge they had , And might not safely to another goe : For Satan here his Provinces hath made , And all his Deputies disposed so That no Commission jarreth with another , Nor any Fiend incroacheth on his brother . 249. And this He does in insolent emulation Of Heav'ns fair Polity , which hath ordain'd That every Empire , Kingdom , Countrey , Nation By some of its Angelick Hoste be rein'd , And guided , and defended ; as each Man By his particular vigilant Guardian . 250. What would'st Thou have Us doe , they cri'd , Can We Made all of active Metall , idle sit ? Are We not Devills ; how then can We be For any Thing but Rage and Fury fit ? Mischief's our proper Diet ; why wilt Thou Who All Things feed'st , not Us our food allow ? 251. If We must Be , We must be what we are ; Infernall Natures can no change admit ; For surely Thou wilt not forget that War When We our selves in arms against Thee set ; Nor repossesse Us of our calmy state ; So that wee now are Furious by Fate . 252. Besides ; wee Subjects are ( and thine own hand Buckled that yoak on our Rebellious Necks , ) To that impatient Prince , whose dire Command Back'd with Hells universall Terrors , pricks Us on to Rage ; and wee doe nothing now But what wee unto Him in duty owe. 253. As then Thou art a generous Conqueror , Give reasonable Quarter to thy Foes : Since wee must yeild this Fort ; before wee stir Ingage thy Promise that wee shall not loose Our Naturall Properties , but have power still ( For 't is no Crime in Us ) to doe some ill . 254. An Herd of Swine there feeds on yonder Mount , ( And that 's it , Psyche , ) filthy Beasts , and such As were unworthy in thine own Account The meanest of thy Servants Boards to touch : Yet what to Jewes Thou mad'st impure , shall be Dainties to Us , if Thou but leave Us free . 259. Free , to take our own swindge , and domineer In those despised reprobated Things : If ever Devills did to thee preferre An humbler fairer sute , may all our Wings And Snakes be clipp'd , our Tallons prun'd , our stour Horns lopped off , our iron Teeth dash'd out . 260. The Furies pleaded so ; and with an Eye Where Fear insulted over jealous Hope , Beheld their Judge : He knew the reason why They begged that strange boon ; he knew their scope Was to make Men conceive the Swine a Creature Curs'd and abandon'd by the God of Nature . 261. Yet He was pleased , whither to avenge The Owners Avarice , or for some cause Best known to his wise self ; to grant this Change , And give them leave into the Herd to passe : For He to whom the whole World doth belong Can all Things doe , and yet can doe no wrong . 262. As when in pregnant AEtna's labouring Wombe The smoaking flaming and sulphureous Childe Unto its full maturitie is come , The moved Bowels of the Mount are fill'd With Pangs and Throws , till by a monstrous Birth The stinking Prodigie is broken forth : 263. So were the Soule and Body of this Man Shak'd , stretch'd , and torn , when Hell burst out from thence , No brimstone ever smelt so rank as then The favour or that dismall Effluence : Surely the Man had by that stink and Pain , Had Life not looked on , been double slain . 264. But ne'r did Aire put on , a calmer face When every Winde to its own home was blown , And Heav'n of all its Storms delivered was ; Then He now once again become His Own : The Feinds who untill now his Heart did swell , Left him himself within himself to dwell . 265. And now , as startled from some frightfull Dream , He wonders that Himself so safe he saw . With speed he gets him Clothes to hide his shame , Or rather theirs whose Treason made him throw Them off before , and clothe his Body round In one unnaturall universall Wound . 266. Distracting Fumes no more reek'd in his Head ; Clear as the upper Region was his Brain , And with his Heart distinctly traffiqued , Where now his Intellectuall Powers did reign ; In his Soules Pulse his Thoughts beat gently , and His Blisse he Perfectly did understand . 267. He understood to whom his Thanks were due , To Whom his Peace , his Life , his reskew'd Heart ; To his sweet Task of Gratitude He flew , In which with faithfull Zeal He playd his Part ; And then at his divine Redeemers feet Like a meek Scholar , begg'd , and took his Seat. 268. Mean while the Devils to the Mountain made Upon the Wings of Fury and Disdain , They scorn'd the Swine , and yet because they had No better Prey , could not from that refrain . The feeding Herd strait felt their Bellies swell With unknown stuffing , being stretch'd with Hell 269. As at the Orgies , when the Priests are drown'd In their mad God , they grow as wilde as He ; They stare , they roar , they rave , they tumble round , And onely in confounded strife agree : So did the Swine break into raging Revels , Being Drunk with a full Legion of Devils . 270. They grunt , they squeak , they foam , they run , they leap , They fall , they rise , and strait they fall again , Their tusks in one anothers Blood they steep , But oftenest in their own : The Dogs in vain Did bark , in vain the Swinherds crie and swear , The Herd no Clamour but their own could hear . 271. At length , in one mad course , unto that Brow Where the steep Hill into the Sea doth peep , They headlong run , and one another throw In a tumultuous throng into the Deep . And thus those Devils drown'd their wretched prey , Their own long Thirst of Mischeif to allay . 272. Observe that other shore : thy Spouses Fame Shin'd with no less illustrious Glory there ; Witnesse Her Faith who from Phaenicia came To take miraculous kinde of Physick here : She long had her Phaenician Doctors tried , Who not her Bloods , but Purse's Issue dried . 273. But here she found a strange Physition , whose Sole Physick is his Soveraign Self , and who Gratis on all his heavnly Art bestows : Yet her unclean Diseases shame did so Confute its Pain , that it She doth conceal , And seeks by pious Fraud her Cure to steal . 274. Her meekly-faithfull Heart had caught fast hold On Jesu's Garments Hemm ; and ô , said She , Could but my Fingers doe as much , I would Not doubt to catch my safe Recovery . This said , the pious Theif took Heart , and stept Into the Croud , and there behinde Him crept . 275. There her most trembling most undoubting Hand To the desired Hemm she gently put , Which with a triple Kisse she reverenc'd , and Her meek Soule on that humble Altar set : But whilst her blushing Blood flush'd in her face , She felt its other Current dryed was . 276. For as on Aarons consecrated Head The holy Unguent would not bridled be . But on his Beard its pretious Influence shed , And reach'd unto his Roabs extremitie : So did the Virtue of this Higher Preist His very Clothes with mystick Power invest . 277. But Jesus , who could not permit that such Heroik Faith should thus be smother'd up ; Enquires what Hand his Vestures Skirt did touch , And set the Issue of his Virtue ope ; That Virtuous Issue , Psyche , which alone Could wash away , and cure Her Bloody one . 278. The humble Woman guilty of the high And faithfull Theft , fell trembling at his Feet , Confessing all her blessed Crime , and why She so had ventured to compasse it : But while she fear'd her Saviours anger , he Applauds the Fact , and bids her cheerly be . 279. Daughter . he cries , ( for those His Children are Whose holy Confidence on his Power relies , ) Henceforth for ever banish needlesse Fear ; Thy valiant Faith secures and fortifies Thy now recovered Health : Goe home , and be Assur'd my peace shall sojourn there with Thee . 280. Her zealous Thanks she pay'd , and home ward went ; But his dear Image in her heart she bare , Resolv'd to fix it in a Monument Of lasting Gratitude , which she did rear Before her Door : and couldst Thou reach thine Eye Unto Cesarea , Thou mightst it descry : 281. Erected there in bright substantiall Brasse Thy Spouses statue is : and so shall stand , Till Julian with a more obdurate face And Heart , than is that mettall , shall command The fair and reverend Image to bow down And yeild its stately Base unto his own . 282. His own ; which when on Heav'n it 'gins to stare Shall learn what Vengance dwells in Jesu's Hand , From whence a speedy Bolt of Fire shall tear The proud and sacrilegious Idol , and Give dreadfull Warning to its Owner , what He must expect , if he repenteth not . 283. But yonder , Psyche , holy Tabor is , A Mount made famous by a brighter Story ; The Temples Mount bow'd down its head to this , And veil'd its Legal to the Gospel Glory : To this , the Hill where Belzebub layd ope The Universe's Gallantrie , did stoop . 284. Thither did Jesus once himself withdraw With three Attendants , Peter , James , and John , Leaving the rest , and all the World , below , That undisturbed , his Devotion He might perform ; for his Designe was now To pray himself , and teach his Consorts how . 285. To be retired from tumultuous Things , And sublimated far above the Earth , Two trusty Ladders are , which Wisdome brings To help Devotion climbe ; two Ladders worth All Climaxes which ever yet were set Up by the loftiest strains of eloquent Wit. 286. But as he Pray'd , his flaming Soule did break Forth at his Eyes , and flash'd to his own Heaven ; The dazeled Sun immediately stepp'd back , And for his dimmer face sought some new Even : For Day now needed not his garish beams Being gilded by his Makers purer Flames . 287. Jesus , who in his Bodies Veil till now The Raies of his Divinity had hid , Was pleased here to give them leave to flow , And roule about Him in a glistering Tide : Thus when his key unlocks the Cloud , from thence The Lightning poures its radiant Influence . 288. But as the unexhausted Fount of light Which dwells so deep in Phebu's splendid Eyes , On all his royall Roabs doth shed its bright Effusions , and his Charet beautifies , So that about Heav'ns Circuit He is roll'd Enthron'd and cloth'd in nothing else but Gold. 289. So from thy Spouses more than Sun-like face , The Lustre all about his Rayment darted ; A Lustre whose divine and gentle Grace It self with kinde magnificence imparted Unto the mortall Texture , which so pure And piercing Brightnes else could not endure . 290. Thus when a dainty Fume in Summer Aire To Lambent Fire by Natures sporting turns , And gently lights upon Mens Clothes or Hair ; With harmlesse Flames it playes , and never burns Its habitation , but feeds upon The delicates of its own Beams alone . 291. As the Disciples wonderd at the Sight , Which peeping through their fingers they beheld ; Two strangers they espied , in rayment bright , Which Jesu's overflowing beams did gild : They wistly look'd upon them , musing who The Men might be , and what they came to doe . 292. The first ware horned beams ( though something dim In this more radiant Presence , ) on his face : Full was his beard ; his Countenance was grim . Yet sweetned by a meek but royall Grace ; His roabs were large and princely ; in his Hand He held a mystick and imperious Wand . 293. A golden Plate he ware upon his breast In which the Ten great Words enammeld were ; A grave and goodly man he was , and drest In such attire , that they no longer are In doubt about Him , but conclude that he Could none but Moses the Lawgiver be . 294. Grave was the other Stranger too in face , But in his Rayment wonderous course and plain ; He seemd to want a Mantle , ( that which was Long since thrown off by him on Jordans plain : ) The serious beams which darted from his Eye , Spake Eremiticall Severitie . 295. Behinde him stood a flaming Chariot , Whose Steeds were all of the same Element : 〈◊〉 was their fire more than their Courage hot , And much adoe they had to stand content . When they had well observed this , they knew Such Tokens could none but Elias shew . 296. These two grand Prophets , whom thy Lord gave leave To wear some glorious beams though He were by , A reverend Discourse did interweave Of the great work of his Humanity ; With high ecstarick Words displaying how At Salem He Deaths Powers should overthrow . 297. A Doctrine which on the Disciples ear ( And this their Master knew ) full hard would grate , And therefore by these glorious Preachers heer With high Solemnity was witness'd , that His Crosses and his Nayls mysterious shame Thenceforth might not amaze or scandall them . 298. Then Moses at his feet his Rod threw down , In token that He had fulfill'd his Law , And came to give a better of his own , To which not onely Jacob's seed should bow , But all the World , whose largest farthest Bound With Jesus and his Gospell was to sound . 299. That done ; a Veil He drew upon his face , And cri'd Bright Lord , this shade I us'd of old , Because my count'nance too illustrious was For the blear eys of Israell to behold ; But now mine own have need of it , to cover Them with the splendor with which thine run over . 300. Thine Eyes ; a spectacle of fairer Bliss Than I of old beheld from Nebo's Head : How well was I , ( reserved then for this Days nobler priviledge , ) not suffered To enter , and my Wonder feed upon The farr less wonderous Sweets of Chanan ! 301. But in a generous meek Expostulation Elias argued with his glorious Lord : And why , said He , in most triumphant fashion Did'st thou whirle Me to Heav'n , and not afford Me leave to tast one Drop of Deaths cold Cup , Since thou thy self resolv'st to drink it up . 302. Must JESUS , and must not Elias die ? Must God , and not a Worme ? Forbid it Thou Who of all order art the Deitie , And Death unto Mortality allow : 〈◊〉 be contented with the last to stay , 〈◊〉 till Time dies , if then I also may , 303. Yet for my self , or Heav'n , I would not die ; O no ; but glorious Lord , for Thee alone : In thy dear Cause , and for thy Name , if I The Roabs of Martyrdome may once put on , My passage unto Heav'n shall brighter be Than when my flaming Coach transported Me. 304. But heer thy Spouse with a well-pleased Eye Dismiss'd them both : Into his Chariot Elias leap'd , and back to Heav'n did flie As swift as Arrow by the Tartar shot : And Mose's wrapp'd his Veil about his Head , And home to Abraham's Bosome hastened 305. When loe a beauteous Cloud roll'd on , and spred Its shady Curtains on the Mountains Top , In which his own Voice God had treasured , ; And now it brake , no other Rain did drop But this sweet Shoure : This is my Darling Son Hear Him , in whom my Joys doe dwell alone . 306. The faint Disciples on their faces fell , Amaz'd that Thunder could distinctly speak : Mean while their Master did his Beams recall And charg'd his Glories all to hasten back : His Godhead needed now no more probation , That Glimps being doubled by Heav'ns Attestation . 307. Forthwith his Rayes shrunk back into his breast , And moderate Beautie repossest his face : The orient Lustre which his Clothes had drest Unto their native hue resign'd its place ; And He returns to his Capacity Of what He long'd for , Shame and Misery . 308. But turn thee now to Salem ward , and see Yon' monument of thy Lords power and Love : That hill is Sion , and that Pool where He Doth wet his foot , is Siloam ; above Its Bottome lies , for in the Mountains breast Its Springs of living Silver make their Nest. 309. Right honest are those Springs , and brake not out By wanton Chance , but upon Bus'ness flow'd : What was th' occasion , and how brought about , Is not a Story known unto the Crowd : But I , deare Psyche , will unlock to Thee The Bowells of this ancient Mystery . 310. When Hezekias heer at Salem sate On Juda's Throne , th' Assyrian Power swell'd high , And turned sinfull Israell's florid State Into the worst of Woes , Captivity ; For Assur was become an Iron Rod Which Veng'ance put into the Hand of God. 311. That first Success so puff'd the Rod with Pride , That it forgot the Hand which it did sway , And now would needs it self become a Guide Unto it self , and choose on what to prey : Alas , the rash Rods project soon was crost , And neer two hundred thousand , Twiggs it lost . 312. Whilst Rabsheka the foule-mouth'd Generall With Horse , and Men , and Braggs , and Blasphemie Lay against Salem , on the suddaine all Provision of Water 'gan to be Short in the Town ; excepting Tears , which now They could be spared least , most high did flow . 313. This venerable Esay mov'd to trie What He with Mercy , and with Heav'n could doe : He tun'd his Prayer by the Peoples Crie , Which with such Violence to the Sphears did goe , That back it bounded unto Sions foot , On which He kneel'd , and made the Spring leap out . 314. The thirstie People all came flocking in , Their Mouthes , their Bottles , and their Potts to fill : Th' Assyrians wonderd what they meant ; but when They spi'd their business about the Well , They made a Party out , resolv'd to stopp The new-born Spring , or else quite drink it up . 315. The Citizens , themselves to flight betook ; So did the Fountain too , and shrunk its Head Into the Hill , and called back its Brook , Commanding every Dropp to goe to bed : And not to prostitute themselves , and be Deflowr'd by Assurs Lipps impurity . 316. The Streams obey'd , and swifter than the speed Of the impatient Horsmen , homeward ran . So when the prudent Dame has summoned Her crawling Frie from the incursion Of Violence , the nimble Serpents shoot Themselves into their Mothers ready throat . 317. The disappointed Souldiers rav'd and swore , To see the Fountain mock and scorn them so ; And cri'd , these Jewes have by some Magick Power Broached this weily Spring from Hell , to doe Spight to Senacheribs strength , and shew that We Cannot so strong as wretched Water be . 318. Thus they retired in Disdain and Wrath ; When straight the thirsty Jewes came back again ; And loe , the Spring found out its former path . And courteously met them on the Plain , Kissing their feet , and smiling in their face , For whose sole Service He so watchfull was , 319. Thus checkering his Work , he never fails To faile his Foes , and to befriend his Friends ; Full often Assur tries , but ne'r prevails ; The wary nimble Fountain alway sends Him empty back : And yet could not refuse With liberall Streams to wait upon the Jewes . 320. Thus the Sabbatick Fount , which all the Week Keeps close at home , and lets no Drop spurt out ; Exactly watches and attends the Break Of the seav'nth Day ; and then , as quick as thought Poures out its Flood , and sacrifices all Its Plenty to that holy Festivall . 321. A Man there was , who from his Mothers Womb , Retired Natures dark and secret Shop , Into the World , but not to light , had come , Whose Birth did Him , and not his Eyes set ope : Compar'd with Him , cleer-sighted was the Owle , So was the evening Batt , and earthed Moule . 322. For on his brow sate an anneiled Night , Which his Birth-Day could not confute : In vain His Mother hired the Physitians Might To war against that Shaddow , and constrain That imbred sturdy Blacknesse to relent ; In vain her money and her love she spent . 323. Lesse thick the Darknesse was which did revenge The lustfull glances of old Sodoms Eyes ; When the hot Lovers damped by a strange Invasion of Pitch , with Oaths and Cries Tumbled and toss'd themselves from place to place , And sought Lots Door in one anothers face . 324. As Jesus spi'd this helplesse Wight , ( for He Warch'd to surprise all Objects of Compassion , ) Speeded by his own heav'nly Charity , He to his Succour flies . Such is the fashion Of generous Love , which never stayes to be Woo'd , and importun'd to a Courtesie . 325. The simple Man perceiving one draw nigh , Fell to the Beggers covetous Dialect , Craving for Money . Friend , that is not my Largise , thy Lord repli'd , which doth infect Those who desire it : Surely Thou would'st finde What Bane thou begg'st , wert thou not double Blind . 326. Money is that unhappy Dust which flies Full in the face of undiscerning Man , And heaps such Mists of Blindnesse on his eyes That Heav'n He cannot see : If thou did'st skan Thy state aright , Thou might'st thy Blindness blesse , Who seest not how monstrous money is . 327. I l'e make a thinner Clay than Money , which Shall far exceed the Worth of Gold to Thee ; They are not moneys beams which doe inrich The World with Light and Glory ; but from Me Alone flow forth those clear and genuine Raies Which blesse the Age with sweet and golden Days . 328. This said ; three times He spit upon the ground And temper'd with his Hand a Soveraign Clay ; No Salve by deepest Art was ever found Which could so sure all Maladies allay ; Should pretious Balsame now prove sick and die , This Ointment could work its Recovery . 329. With this the Blinde Mans Eyes He Oynted ; yet Was pleased not forthwith to give them sight : First an experiment He meant to get Whether his inner Eyes of Faith were bright ; Then with his Favour , to reward and grace The Pool , which long before so pious was . 330. Bethesda Waters swell'd with full-tide Fame ; Wherefore , though apt Occasion Him invited , Time was when He refus'd to honor Them : But pour'd his royall love into this sleighted Though worthy Pool , which as his Partner He In this his Miracle vouchsaf'd to be . 341. To Siloam goe , said He , and wash thine Eyes , And thou shalt see what I to thee have given : The joyfull Man with holy Credence hies Him to the Place : No Hart was ever driven By scalding Thirst more greedily unto The Rivers , than He to this Spring did goe . 342. He went to drink , not with his Mouth , but Eyes , Which as He washed , loe , they 'gan to ope : Out flew black Night , and all those duskie Ties By which his Sense before was chained up , Straight his released sparkling Pupills show'd Like sprightfull Lightning from the broken Cloud . 343. And now he lives , and sees that he does live , And Heav'n and Earth more than by hear-say knows , Now every Parcell of the World doth give Him a Remembrance unto whom He owes His power of seeing it . O happy hee , Who must in every Thing his Saviour see ! 344. Since from the Darknesse of the first Abysse The Universe was wakened unto light , Ne'r was atcheiv'd so strange a Cure as this Which on condemned Eyes bestowed fight In spight of Nature , who had put them out Before she gave them leave to look about . 345. Now Psyche turn thine Eye to yonder Town Great Salems little Neighbour , Bethany ; A place of dear Remembrance to thine own Beloved Lord : from Salems tumults He Would oft retire into that calmy place , And still , as oft's He came , He welcome was . 346. For there two Sisters dwelt , an holy Pair : Industrious Martha , who the World did love , Yet not so much but Jesus was more dear ; Although the practick Trade of Life she drove , The Cream of her Solicitude she spent To purchase more than secular Content : 347. Pathetick Mary , one whom Mercy made Her chosen triumph : This was 〈◊〉 She Who in the hottest Troop of Sinners had A leading Place ; such stout Impiety Incouraged her Heart , that Hell could not Put her on any Task but she would do 't 348. For seav'n foule Devills had themselves possest Of all her Soule , and with imperious Port In the usurped Palace of her Breast Their throne erected , and maintain'd their Court : What Proclamations or Warrants They So ever issu'd , she did straight obey . 349. But Jesus who did square his Pitty by No Merit hee in Mortall Man could read , But for his Rule , took their Capacity Of Succour ; found how much this Heart did need His potent Help , which He forthwith applied , And made her Live , who now seav'n times had died . 350. For from the bottome of Her poys'ned Breast Seav'n hideous Deadly Sins she vomited ; And having thus disgorged Hell , which prest Her down so low , to Heav'n she rais d her head , Flaming with purest fire of Love , as she Before had smoak'd in Lusts Impurity . 351. Her brave Devotion she did measure now By the Large Size of Mercy she had gained : For as that Mercy did no limits know So to Infinitude her Love she strained ; She strained hard , and would have reach'd the Top , If Mortall Passion could so high climb up . 352. O Psyche , hadst Thou but been by when She Unto her Lord upon Loves Errand came , Thou might'st have seen impatient Piety Mount in the boldnesse of its noble Flame : First at his Feet it 'gan , and then it spred With fair and liberall Fulnesse to his Head. 353. That fragrant Ointment which she us'd before To her own lustfull Skin to sacrifice , She now on Jesu's sweeter Feet doth poure , And adds another showre from her own eyes : Then wiping them with her late crisped Tresses , She offers there her consecrated Kisses . 354. She mindes not what Spectators think or say ; Love is secnre and carelesse : She does mean E'r from her Lovers Feet she goe away , To oint , or weep , or wipe , or kisse them clean ; And by this generous Zeal she Sanctifies Her Locks , her Lips , her Ointment , and her Eyes . 355. But as the sprightfull Flame disdains to stay Below , and with undaunted Ardor strives To reach its lofty Sphear : So she one Day The Reins unto her gallant Passion gives , And takes aime at the Top of Heav'n ; for this I 'm sure , said she , on Jesu's Temples is . 356. She had a Box of Ointment of high price , Yet not so pretious as her loving Lord : Could the Worlds wealth meet in one Sacrifice , All this She freely could to him afford ; And now unbrideled Love such haste did make , That straight the Box , or her own Heart must break . 357. Indeed both brake ; and both she poured on His Head , who is of Sweets and Hearts the King : Straight through both Heav'n & Earth the Odours ran , Which shall for ever with their Praises ring : For now't has lost its Alabaster Cell , The glorious Nard in all the World doth dwell . 358. Thrift grumbled at the Cost : but Jesus who Excessive in his Love to Mary was , Vouchsaf'd her generous Soule free leave to goe In the same princely and licentious pace : He knows the heats of this unweildy Passion , And will allow it brave Immoderation . 359. All other Passions eas'ly bounded are , Because their Objects are in limits ti'd ; But Love alone with infinite carrieer Still further everlastingly doth ride , Being loose at God himselfe , in whom Immensity affords her boundlesse room . 360. Now Psyche , thou mayst eas'ly judge how dear Was this Seraphick Woman to thy Lord. She had one onely Brother , who for her Sake , and his own , was to his Love preferr'd : He falling sick , she sent the News unto Her Master , waiting what hee pleas'd to doe , 361. He who had never yet his help delay'd , When loving Mary did his Mercy woe , Till Phebus twise the World had compass'd , stay d He stay'd indeed : but 't was that hee might goe With advantageous Glory ; and his stay Might prove but ripened Love , and not Delay . 362. Mean while his Sicknesse so prevail'd upon Good Lazarus , that his Soule it chased out : Jesus , whose eyes through all things cleerly ran , Beheld it as it went , and saw it brought On Angells Wings into the blessed Nest Of naked Peace , and Quiet , Abraham's breast , 363. Where when it was reposed : Lazarus Our Friend , is fallen fast asleep , said He , But I intend to wake Him : Come let Us Delay no longer , but to Bethany . And , Lord what needs it , his Disciples cri'd , If Lazarus sleep , what harm can Him betide ? 364. 'T is true , their Lord repli'd ; for now he lies Safe in the bosome of Serenity : Yet what his Rest is , little you surmise , Not knowing that in Death true sleep can be . Alas , all other Rest compar'd with this , Scarcely the shaddow of true Quiet is . 365. Death is that onely sleep which puts an end Unto this weary Worlds tempestuous Cares , And pious Soules unto that Shore doth send Which knows no Dangers , Labours , Griefs , or Fears . Our friend is dead : and glad I am that I Was not at Bethany when He did die , 366. Glad for your sakes , whose faith now dead , shall by His Death revive . This said , He forward went , And they with Him : But e'r at Bethany He did arrive , two other dayes were spent . He could have taken coach upon the back Of any Winde ; but now chose to be slack . 367. First busie Martha met Him , as He drew Neer to the Town , ( for when hee coming was , The fame of his Approach before Him flew , Which her sollicitous ears soon caught , ) and as She threw her selfe upon her knees , she cried , Had'st thou been here , my Brother had not died , 368. Dear Lord of Life , if thou had'st but been here , Death would have his due distance kept , if not For love of Thee , or Us , at least for fear Of his own life . And yet thy Power is but Deferred , not precluded ; God will still Each syllable of thy Requests fulfill , 369. Nor weep nor doubt , dear Martha , Jesus cried , Thy Brother shall again to life return . I doubt it not , sweet Master , she replied , But in the universall worlds new morn , When all Things spring into fresh life , that He Shall with his Body reinvested be . 370. I am , said He , the Resurrection , and The life ; Whoever doth beleeve in Me , Although he be a Pris'ner in the land Of Death , shall unto life released be : Nay he shall never taste of Death , who is Living by Faith in Me : Beleev'st thou this ? 371. Heer dazeled by his high Discourse , Great Lord She cri'd , my Faith doth take Thee for no lesse Then Gods Almighty Son , who by his Word Wert promised , this cursed World to bless , This said , three times she kiss'd the ground , and home Made hast , to bid her pensive Sister come . 372. As when the powerfull Loadstone's placed neer , Th' inamored Iron leaps , its love to kisse : So Mary when she heard how Christ was there , Speeded to meet her dearest Hapiness ; And , falling at her highest Throne , His Feet , Martha's Complaint , She did again repeat . 373. Short were her Words , but copious were her Tears , Love-ravish'd Pleaders strongest Eloquence ; For in her Eyes those fertile springs she bears Which by their ever-ready Influence Confirm Her Queen of Weepers : Ne'r was seen A more bedewed Thing then Magdalene . 374. For Love though valiant as the Lyons Heart ; Is yet as soft as the milde Turtles Soule , And mourns as much : knowing no other Art By which to slake the mighty Flames which roule About her Bosome , and would burn her up , Did not her streams of Tears that Torrent stop . 375. If when the Clouds lament , the hardest stone Under their frequent Tears relenteth : How Will Maries thicker Showers prevail upon The Heart of Jesus , which did never know What Hardnesse ment ! He straitway melts , and by His Groanes , does his Compassion testifie . 376. Then turning to the Grave , he broach'd his Eyes , And vi'd with Maries streams : whither it were In Pitty of Mans fatall Miseries , Who did his own Destruction prepare ; ( For neither Gods , nor Natures Hand , but he Digg'd his own Grave , by his Impietie : ) 377. Or in deep greif his dearest Freinds to see Of his Omnipotence distrustfull still ; Or in soft Sympathie with those whom He Of Tears and Lamentations saw so full : What e'r the reason were , He showred down Those streams for Mans sake , and not for his own , 378. O Tears ! you now are Perls indeed , since He Who is the Gem of Heav'n , hath brought you Forth Now you may worthy of Gods Bottles be Who from Gods radiant Eyes derive your Worth : All holy Drops which are of kin to you By that Affinitie must glorious grow . 379. Let flintie Bosomes build their foolish Pride On their own Hardnesse , and the Weeping Eye As an effeminate childish Thing deride , And inconsistent with the Braverie Of Masculine Spirits : Yet truely-noble Hearts With Jesus will not scorn to Weep their parts . 380. But He , now from the Tombe commands the stone To be remov'd , which sealed Lazarus up Alas , an harder Marble lay upon Poor Martha's Heart , which Faiths access did stop ; Corrupted was her Minde , which made Her think And talk so much of Foure Days , and the Stink . 381. What are Foure Dayes , that their poor intervention Should able be to raise a scruple here , And intercept his soveraign Intention To whom Eternitie doth bow ? A Year , An Age , a World , is no stop unto Him Upon whose Will depends the life of Time. 382. Stinks and Corruptions no Retardments are To his productive Power who doth derive Through Putrifactions Pipes , and there prepare The life which to all Creatures he doth give ; For by his Law , which knows no violation , Corruption Mother is to Generation . 383. The Stone removed , and the Cave laid ope , Jesus , the mighty King of Life and Death , With awfull Majesty his hand lift up , And then his Voice , forming his royall breath Into these high imperious Words , which Earth And Heav'n obeyed : Lazarus come forth . 384. A mighty Voice indeed , which reach'd the Breast Of Abraham , where the Soule in quiet lay , But at these potent Summons made all haste Back to its own : The Patriark , they say , Kiss'd the sweet Spirit , and intreated it To bear that Token unto Jesu's feet . 385. But when it came into the Cave , it found What there the Thunder of this Voice had done ; Shatter'd and scatter d all about the ground Lay adamantine Chains , which Death had on The Carkasse heap'd : broke was that Cloud of Lead Which roll'd cold night about the Eyes and Head. 386. The Worms were scrambling all away apace ; 〈◊〉 had into a corner got ; 〈◊〉 Ghastlinesse had stole from off the face ; 〈◊〉 froazen Numnesse frighted was , and shot 〈◊〉 from the Corps ; Death sate lamenting by To sec that what He slew , must now not die . 387. Heat , Vigour , Motion , hover'd round about , Attending when the Soule her place would take ; Which when She saw ; as quick as her own Thought Into the Heart she flew , and did awake The sleeping Blood : When loe , whil'st yet the sound Of the great Voice did in the Cave rebound , 388. Out Lazarus comes . O what Amazement now On the Spectators seiz'd ! They start , they stare , They gape , they doubt , they hope , they fear , they throw Their Arms wide open , and divided are 'Twixt looking upon Lazarus , and on Jesus by whom the Miracle was done . 389. Out Lazarus comes , and yet he was fast tied And , in his Grave-clothes snarl'd : for why should he By these poor Ligaments be now denied Free passage , whom the strong conspiracy Of all Deaths massie Chains could not compell A Pris'ner in his Sepulchre to dwell . 390. Out Lazarus comes : and full as fresh and fair As Summer Flowers from their Winter Bed , Which at their rising , through the purest aire A daintier breath of fragrant Odours shed : Nice jealous Martha needs not doubt , for He Is now as wholesome and as sweet as she . 391. But ask Me not why Jesus would call back His Friend , who lay compos'd in rest and peace , To this tumultuous World , which Saints do take But for the Sceen of all Unhappinesse : Whil'st Jesus liveth here , his Friends hee warms With sweeter Joyes & Peace , than Abrahams Arms. 392. Alas , 't was Abrahams highest Wish , that He Might but behold what Lazarus now did finde : How would He blesse the Sight , if hee might see Him who imparteth Eyes unto the Blinde , Who on the Sickly Health , Peace on his Foes , Life on the Dead , and Heav'n on Earth bestows ! 393. These Psyche , were the usuall Works whereby Thy Lord did to his World himselfe declare : But in so vast a multiplicity , That if they all at large recorded were , That Worlds whole Bounds would not sufficient be To finde those onely Books a Library . 394. And what meant these miraculous Dispensations , But his Affection to proclaim intire ? Never with such illustrious Demonstrations Did royall Suiter seal his true Desire To his Queens Heart ; as Jesus here did prove How with all Humane Soules He was in love . 395. Here Phylax clos'd his rubie Lips ; and she Who all this while upon his Tongue attended Both with her eare and heart ; was griev'd to see His high and sweet Discourse so quickly ended ; And yet , for what sh' had heard , her Modesty Paid Him her Mayden Thanks upon her knee , PSYCHE : OR LOVES MYSTERIE . CANTO XI . The Traytor . ARGUMENT . IN sordid love of thick and rusting Clay Prodigious Judas , LOVE himselfe doth sell : But for the Pains , besides the High-Priests Pay , Receives a larger Salary of Hell , Which met him upon earth , and through his own Split Body , rent his wounded Spirit down . 1. ENvie , thou mortall bane of Quietuesse , And of thy Selfe , what makes thy Rage so mad To play the Canker in all kind of Blisse , And on thine own Vexation live ! A Rod To thine own cursed back thou art , as well As to the Worlds , and both thy Fury feel . 2. In thy mischievous Womb was Discord bred , The correspondent Brat of such a Dame ; A Brook which well becomes its Fountain head , And doth with equall genuine Poyson stream ; A Brook which round about the hamper'd World Its Arms pernicious Imbrace hath hurl'd . 3. This is that fatall and destructive Jarr Which frets and interrupts the Harmonie Wherein all Things concentricated were By peacefull Natures sweet and sacred Tie : That Jarr , which in Times youth did belk and beat , Till to wilde War the way wide ope it set . 4. War , the foule Comprehension of all The worst of Hell : Fell Belzebub at first Begor the Monster of his own proud Gall , From whence in Heav'n unhappily it burst : A Birth-place how unfit for such a Birth ! And well it was , that straight it cast it forth . 5. Heav'n cast it forth ; but Hell receiv'd the Brat , And hugg'd it close , and nurst , and kept it warm : Fed there with Fire and Blood , it soon grew fat And strong enough to raise a desperate Storm In its black Nurserie , which it did fret , And all the Devills in Confusion set . 6. When Lucifer saw its Activitie , With hellish Joy He kiss'd his genuine Son ; And as He kick'd his Fathers Courtesie , And scratch'd his kissing Lips ; this Signe alone Dear Childe , cri'd He , sufficient is to prove Thou art my Issue , and deserv'st my love . 7. Then from his own vipereous Tresses He Pluck'd a large handfull of his longest Snakes , Of which , with poisnous liberalitie , A favour for his darling Childe he makes , Who ever since with Joy and Triumph wears The hissing Discord all about his Ears . 8. Thus dress'd without , and furnished within With desperate Injunctions , a Commission To be sole Generall of every Sin , Of all Confusion , and of all Perdition He freely grants Him , and then sends Him forth To trie what Ruines he could work on Earth , 9. ( The cunning Serpent lov'd his Hole too well To suffer desperate War to harbour there : He knew that even in the Realm of Hell Division would the Joints and Cement tear Which in obedience to his Soveraign Pride The Peers and Commons of Damnation ti'd . ) 10. As through the bowells of deep Tellus He Rent ope his Way , amazed Nature shook , Affrighted Quiet , and Serenitie Their sudden flight to Heav'n for shelter took , Leaving behinde an universall Groan ; Through all the World such fatall Terror ran . 11. But blustering on the Fury sought where he Might entertainment for his Miseheif meet . First to the Lyons Dens he went , to see Whither their mighty Mouthes , and armed feet Might not be taught to undertake a fight In the fell Quarrell of intestine Spight . 12. The noble Beasts with generous disdain Look'd on the Monster , and lay couchant still : Seeming to say , Our Selves will hold the chain Of our own Strength , and when We please to fill Our Lust with Blood , Wee l hunt it up and down The Woods , but never riot in our own . 13. Repulsed here , He made the like Address To Dragons , Tigres , Panthers , Wolves , and Bears ; But they in their own Naturall freindliness Hugg'd one another , and 〈◊〉 all Warrs . The Monster vex'd , and 〈◊〉 himself , to That salvage Creatures would not disagree . 14. At last , to Man he came : And who could dream That 〈◊〉 the softest and the gentlest Thing , Which Heav'ns own carefull Hand alone did frame ; Man , who could fight for Nothing , being King Of all the World ; Man , who unarm'd was made , Should turn Apprentice to the Warlike Trade . 15. Yet Man , the Riddle of Unhappiness , Unto the Monster entertainment gave . Mad Man , for whom a thousand Maladies Perpetually are digging up his grave , Will needs goe learn a surer speedier way To cut that Life which posteth to Decay . 16. For Cain ( th' originall Curses first-born Heir ) No sooner saw the Furies looks , but He Fanci'd them lovely , and by far more fair Then gentle Abels blessed Suavitie . Unhappie fancie , whose mad violence Murder'd a Quarter of the World at once . 17. And yet that dreadfull Mark , which seald so deep His knawing Guilt on his dispairing face , Form his all bloody Foot-steps could not keep Succeeding Generations ; still they trace The cursed Tract , regardlesse of the Cries With which Blood wakens Veng'ance , and the Skies . 18. With unrelenting Steel they barbarize Their tender Flesh , or clothe themselves with Brasse ; They for Destruction proper Tools devise , To hasten on the fate of fading Grasse ; And unto Times not lazie Sithe , their Arts Of Death they add , Spears , Arrows , Swords , & Darts . 19. And being lothe that any Stay should make Them loose the credit of their madnesse , They Trust not their own two feet , but mount the back Of fiery Steeds , by whose fierce speed they may Flie unto Mischeif , and in full Carreer And cruel Joy , their Brethrens bowells tear . 20. Yea though the universal Deluge by Washing away that bloody Torrent , and Those who had broach'd it , warned Man to see How little need he had to arme his hand Against Himself ; He madly prov'd , No flood Of Water could aswage his thirst of Blood. 21. O no! for He still more industrious grow's In Barbarousnes ; and with it taints the Heart Of 〈◊〉 Learning , which He daily draws In all his bloodiest Plots to act its part ; Hence came those engines which so strangely spit Death's multipli'd , and deadlier made by Wit. 22. Yet these at length He counts but spights delay , Angry that Heav'ns Artillerie doth flie 〈◊〉 then His ; and therefore seeks a way To Shoot his Wrath , as doth th' inraged skie : Thus from his Canons mouths the thunders roar , The lightnings flash , sinoak , bullets , vengance , poure . 23. No Furies can with more remorslesse spight Rend one anothers Breasts , then Man doth Man. Wounds , shreiks , and gaspings , are his proud delight , By 〈◊〉 his Prowess he doth scan ; In Humane Blood He strives to write his stories , And by his Murders counteth up his glories . 24. Thus milde Humanitie is thrown aside , And Manhood takes from War its ominous name . Alas , and was not Manhood known , till Pride And envious Wrath , this salvagenes did frame ; Till Beasts upbraided Men , who entertain'd The hellish Monster , which all they disdain'd ? 25. Were there not lustie sins , whose sturdy might Could have 〈◊〉 〈◊〉 been to feed The boldest valour of the bravest wight , And yeeld a fairer Laurel to his Head , Then those unhappy 〈◊〉 , which smeared are In the thick gore of an unnaturail War ! 26. But ah ! that blessed Combat is forgot In this wilde Trade of fighting : Sin does here Command in cheife , and from its 〈◊〉 shut Whatever doth like Law and Right appear : And in their rooms , by whole troops listed be Rapes , rapine , rampant rage , and luxurie . 27. Shame on their Soules who love this barbarous trade , And by this mercilesse Apostasie Erase , and quite forget what Nature made Them at the first : But their Impietie Swels highest , Who the Name of Christian bear , Yet stain it in the Blood of causelesse war. 28. O shamelesse boldnesse ! which can in defence Of meek Religion , put on Barbarousnes , And make the Bond of Sweetnes a pretence To break all other yoakes ; which dares professe It fights to rescue that , whose highest praise Injurious suffrings alwayes us'd to raise . 29. The noble Army of those Martyrs , who To Heav'n in Triumphs Chariot ascended , Had never learn'd Christ and Religion so ; Both which they by a surer way defended , Drowning all opposition in the flood Not of their tyrants , but of their own blood . 30. Nor did Heav'ns most propitious bottles e're Bestow more fertile shoures on thirstie Earth ; Then streamed from those Hero's veins , to cheer The new sown Churches seeds , and help them forth Into that glorious crop , which quickly swell'd So high , that all the wondering World it fill'd . 31. Can others blood , their tincture be , who are Sworn servants to the glorious King of Peace ? That King , who is a Lamb , and who doth wear Of tendernes the white and dainty fleece ? That King whose onely busines and joy It is to save , but never to destroy ? 32. Into this world his foot He would not set , Till every sword return d into its sheath , Till Janu's semple with a seale was shut , Till Nature was restor'd to lead on Death , Till Peace's calm had pav'd his passage plain , And Men repented into Men again . 33. Yet being Come , though Satan could not raise An open tempest to disturb his course , He tryes a thousand secret envious wayes , Patching with cunning his defect of force ; He lends fresh malice to the pevish Jews , And in the Highpriests heads his Plots he brews . 34. Annas and Caiaphas resolve to try How they their glories may assert , which now They more and more beheld eclipsed by The reverend lustre which from Christ did flow , Upon whose flames , if nothing else will doe , Rather then faile , they his own blood will throw . 35. Phylax thought fit a while to dwell upon This story with his Pysche ; wherefore He , After convenient Refection , Bids Her sit fast ; and yeelding then the free And long desired reins to his hot Steeds , Quick as the winde to Salem ward he speeds . 36. There , over Sions head , he pulled back The Bridle : strait his docile Coursers knew The language of his Hand , and 'gan to slack Their pace , and in a semicircle flew ; For by one wing they with the other fought , And damp'd their course by wheeling thus about . 37. Then lighting on the Hill , their mains they shaked , Their heads they lifted high , and then their voice : The bottomes at their mighty Neighings quaked , And from their Caverns all flung back the noise : But strait as Phylax 'gan to speake , the Steeds Seal'd up their Mouths , and humbled down their heads . 38. Though , Psyche , thy deare Lord himself indear'd To all this World by those sweet Miracles , ( And millions more than them ) which thou hast heard , Said he , yet so importunate was Hels Invidious clamor in the Jewish ears , That all Heav'ns Words and Works it overbears . 39. And now the thicker Wonders Jesus does More Articles against himself he draws ; The shamelesse Judges turn his mortall foes , Forgetting Right 's , and urging Envies Laws ; And in black Envies impudent esteem No crime so foule as Pietie doth seem . 40. But how this Malice brought about her end , And rais'd her selfe to that transcendent Pitch Of monstrousnesse , which never any Feind With all the wit of Hell , before could reach , Is worth thy hearing : Come , sit down , and I Will pump this Venom forth before thine eye . 41. Before Hells yawning mouth , a Cave there is ( The little emblem of that greater Realme ) The native house and home of Avarice , Who in her craving thoughts doth overwhelm The universe , and , whatsoe'r she gains As lean and hungry as before remains , 42. If any thing but Money comming be , The door is alway deaf ; for its strange ears Can apprehend no noise or harmonie But Monies chinking ; which as soon's it hears , It flingeth ope its mouth as wide , and fast As Tygers , when their prey to them is cast , 43. Six yellow springs before the threshold rise , Infected by that Houses neighbour-hood ; Which creeping far through earths close cavities Poure out their wealthy but most dangerous flood On the condemned World , devouring there More than in stormy Seas e're drowned were , 44. Indus and Ganges rouled in the East , Pactolus in the middle of the Earth ; But Tagus undertook to taint the West And spewd in Spain his glistering poison forth . Rich Hebrus chose something more North to be And broke his way through Thracian Rhodope . 45. Plate stole into the other World , that He Might to some pains and cost put Covetousnesse ; But when her thirst grows hot , impatient she Shall scorn th' Atlantik Ocean , and presse Through unknow Monsters to finde out that stream Which yet shall not quench , but augment her flame . 46. The structure of the House is mean and poore , And cals with many a mouth fot Reparation : The Clowds , when e're they weep , do freely poure Through every rotten room an inundation ; The Windes come whistling at their pleasure in ; And every kinde of Weather there will Inn , 47. A thousand Stilts and Propps their shoulders set Against the Walls ; where many a Wisp and Rag Into the weather-beaten Wounds were put : Such is the Thrift of the old carking Hag , Her Houses Fall she ventures , but to spare The simple Cost ev'n of a patch'd Repair . 48. Within lie Trunks and Chests along the Walls Pil'd to the roofe on one anothers backs , Guarded with iron hoops , and brazen nails , And strongly fortifi'd with triple Locks , As if indeed some Treasurers shrines they were , When onely yellow Clay lay sleeping there . 49. There lay all that the famous Lydian Prince Had rak'd up by his numerous Victories : Unhappy Craesus ! who at such expence Of pains and time , purchas'd so poor a prize , Which , as a load , upon his Life was thrown , And when He dyed , press'd him deeper down . 50. There lay the Phrygian Kings unweildy Masse Of wretched Gold , whose rich Wish made him Poor , Whose wealthy Priviledge his Confusion was , And famish'd him amid'st his growing Store . Sure for that Wish he more deserv'd those Ears Which by the Poets quaint Revenge he wears . 51. Next them , the other Phrygians Talents , who By Pagans verdict is condemn'd to thirst Amidst the streams which on his lipps doe flow . Unfortunate Tantalus , how wert thou curst In life with Treasures which Thou could'st not use In death , with Dainties which thy Mouth abuse ! 52. The cursed Heaps of stern Callicrates Were there , who by Exuctions Hand did rake Them up , and make th' Athenian Miseries The Fountain of his Richnes ; who did break The Laws in lawlesse Urging Them , that He Owner of what He could not keep might be . 53. The stuffed Coffers of rich Cinyras Which by his Cyprian Plenty He did fill , Were there-congested in huge throngs ; so was The Wealth of Gyges , which so high did swell That it alone sufficient might seem To choak or burden Millions more with Him. 54. The teeming Baggs which Pelops brooded o'r , The Wealth which Crassus upon heaps did heap , Dariu's brave inestimable Store , Here in their severall Sepulchres did sleep ; So did great Pharoabs , into whose vast Barn A Crop of Gold was brought , for that of Corn. 55. What-ever Rapine , Fraud , Oppression , Lies , Distrustfull Greedinesse , vexatious Care , Had snatch'd , stole , poll'd , or scraped , to suffice What could not filled be , was crowded there : Little think Men that all such Riches will Finde their way home , and with their Plutus dwell , 56. Nay here that vast accumulation lay , Which dares call every other Treasure poor , That Wealth which did the golden Age display When Solomon the Crown of Israel wore , He who disgraced Silver so , that it Like vulgar stones was kick'd about the street . 57. Wise as He was , that King well understood That amongst all those huge Vacuities Which puffe the World up with their froathy Flood , Ev'n massie Gold must counted be ; which lies Men in more fruitlesse Care than any Thing That Fortune rouls in Vanities fine Ring . 58. Alas as here in all its strength it lay Immur'd in thousand Chests , it could not by Its power or its value keep away Vile Rust and Cankers , which eternaly Did d well and feed upon it ; nor could all Those mighty Locks forbid their Festivall . 59. But howling round about the woefull Room Were those unhappy Soules whose Thirst of Gold Had plunged Them in this eternal Doom ; Soules which to their own Baggs themselves had sold , And bought their Prison , from whose Misery Their uselesse Store could no Redemption buy . 60. His mystick Wand old wrinckled Balaam broke , And flung his wretched charmes about the floor , Cursing the day when He to Balack took His voyage for vile love of Money , more Than Heav'n and Truth ; and crying oft , Why was I with my Wit , lesse Wise than my plain Asse ! 61. There wretched Achan roar'd , himselfe to see So gorgeous in his Babylonish Cloak : Besides , to make him rich in Misery , Deep in his heart his golden Wedge was stuck ; And his two hundred silver shekels cast Into a Clog , about his feet held fast . 62. There cursed Ahab with eternall Fright Seem'd to see Naboths Ghost flash in his face ; Whose guiltlesse blood quite quenched that Delight With which the Vine's should have enflam'd his Glass : Nay every causelesse Stone which had been thrown On Naboths head , rebounded on his own . 63. Gehazie there , as white with Leprosie As he with guilt was odious and black , His double Change of Garments hates , which he Can for his stinking Soars no Cover make , And still he starts , and thinks his Masters eye Doth Him , and his two Syrian Talents spie . 64. There Dives rends his purple Robes , and flings Away the bitter Sweets of his old Feasts , Cursing his own , but blessing his Doggs Tongues Which were so courteous to the poorest Guests , Kissing and Licking Lazaru's Soars , whilst He With 〈◊〉 Raylings griev'd his Poverty . 65. But this Room onely was the Portall to The Chapell , whose poor Architecture was Of equal Vilenesse , had its Roof not so Been skrew'd up , as to yeild convenient space For State and Majesty to stand upright , And let the God appear in his own height . 66. Hast Thou not heard how upon Dura's Plain Nebuchadnezzar made his Ovens wrath hot At those who fear'd Hells Fornace , and the stain With which Idolatry their Soules would blot , When he erected sixty Cubits high The Mountain of his golden Deity ? 67. The Copie of that Idoll hence He took , For in this Temple its Originall stands ; Such is the massie Head , such is the Look , Such are the Leggs , the Breast , the Arms , the Hands , Such is its monstrous bulk , and such the beams With which its pure and burnish'd Metall flames . 68. His Name is Mammon , and although he be So dead a Lump , that aid he cannot lend Unto himself ; yet to his Deity Almost all living Men do couch and bend : Heav'ns King with all his Powers of Love & Bliss Works upon Humane Hearts with lesse Successe . 69. Both those who see , and those who have no eyes , Are by his splendor equaly invited ; For Both are Blinde , when they begin to prize His worthlesse Worth , and finde their Soules delighted With the bare contemplation of Money , Which is their Thirsts Milk , & their Hungers Honey . 70. Thrift , that most slander'd Thing , pretended is By almost every Age and Tribe of Men ; Who all inamor'd of this glistering Blisse , After the Call of Monies chincking run ; And tainted with th' immedicable itch Of heaping Riches , ne'r think they are rich . 71. Before the Image both the sick and well , The Rich , and Poor , the Young , and Aged lay ; Active and hot was their Devotions Zeal Disdaining any Respit Night or Day , And mortifying with hard Penance what Soever Mammons Laws allowed not . 72. About it s shaddowed feet grew a thick Crop Of every kinde of Sin which taints this Earth ; Fruits , which those fond Devoto's gathered up As fast's the pois'ned Roots could bring them forth : The Golden Crime this certain Priviledge wins , That it is alwayes rich in other Sins . 73. In other Sins ; and in the righteous Curse Which is by Veng'ance ti'd eternaly Unto the never-satisfied Purse : For still those Cormorants are tortured by Vexatious Cares , and Fears of Want , the more They are incumbred with their growing Store . 74. That Store , which with such tyrannizing Awe In endlesse bondage holds their Soules , that they With any of those golden Streams which flow Upon their Lips , durst not their Thirst allay ; But rather antidate their Hell , and learn Betimes in everlasting Drought to burn . 75. The Priest which waits upon this Deity Is full as ougly as its selfe is fair : The raving wallowing Maenades would be Spruce handsome Ladies , if compar'd with Her ; So would the rankest Witch that ever yet Disfigured was in any Magick Fit. 76. Age bends her looks towards that Earth , in which Uncessantly to delve , is her delight : As are the backs of bunched Camels , such Is Hers , and full as well agrees with Weight ; All Load is light to Her , if but one Grain Of intermixed Profit it contain . 77. Her Face all over's plowed up with Care , And long and deep the wretched furrows be ; Her hollow Eyes quite damp'd and dazell'd are By glaring on her glistering Deity : Her sallow Looks , and shrivell'd parched Skin Confesse what Pains she takes about her Sin. 78. Her Nails she never cut , but let them grow Up with her Wealth , for Scraping was her Trade : No greedy Vulture could such tallons show , Such dreadfull Claws no Harpie ever had : These were the Engins with which she did break Earths Bowells open , and the Centre rake . 79. A putrid Mantle ti'd about her Waste Was all the Roabs she would her selfe allow , Which she had found upon a Dunghill cast A thousand years agoe ; and which was now Nine hundred Times new Patch'd ; yet would not She At the least cost of a new old one be . 80. Nine stuffed Pouches on a leathern Thong Crowded about her miserable Loins ; With these , of massie Keyes two Bunches hung , The Memorandums of her treasured Mines . Which Keyes she twenty times a day would tell , And reckon what under their Locks did dwell . 81. Patrocles was to Her , a generous Knight , And made his bord the Sceen of Lavishnesse : When she with Dainties would her selfe delight Some old worm-eaten Root her Banquet was ; And when at most her Fare she did enlarge , She would in Salt be at an whole Mites charge . 82. But planted deep in her unhappy breast Is the black Root of all her monstrous Cares , Foule Infidelity , which bids her cast About how to with-stand what her vain fears Make terrible , and build her Trust upon No Power or Providence , but her own alone . 83. Besides th' Idea's of her Gold which lay Pill'd there in cursed heaps , did rusty grow : This Rust , its dwelling turn'd into its Prey And on her heart incessantly did knaw : Yet was her Idoll unto her so dear , That for more Money , she more Rust would bear . 84. This Hag was Avarice ; whom Satan held Almost as dear , as He thy Spouse did hate : Upon her Power He alone did build His finall hopes to bring about his great Designe of Malice , for He knew that She Could doe much more with Men , than Heav'n , or He. 85. Unto her house himselfe in person came , And , with all condescent of Courtesie , Wiping aside the Sulphure and the Flame In which his royall Lips did use to frie , Saluted Her , who never untill this Occasion , from her King obtain'd a Kisse . 86. This Favour ravish'd her so deep , that She All his Injunctions did with Joy receive : First taking her Commission , on her knee , ( Which thrice she kiss'd ) and then her hasty leave , To earth she posts ; where she findes out a Cell Almost as helish as her native Hell. 87. For to Iscariots breast she took her way , Which foolish He left ope without a Guard : With all her venome in she rush'd , and lay Close in the bottome of his heart ; full hard It was e'r she intruded in , but now No stone can such proofs of its Hardnesse show . 88. Those Words of potent Sweetnesse which did drop From Jesu's blessed Lips , could Windes , and Seas , And Sicknesses , and Devills bridle up , And every Storm , but Judas his appeas . O that Man should that onely Monster be Which is too hard for Mercies Suavity . 89. As He who boiling Lead has swallow'd down Feels himself all on fire , and thinks that though A thousand Seas into his Cup were thrown They could not quench his drought : So Judas now Perceived his impois'ned bosome frie In covetous Thirsts impatient Ardencle . 90. Millions of Thoughts are raging in his breast , And every one of them is all on fire : He scorns , and hates the Povertie of Christ ; No other Blisse but Gold he does desire : Talk not to Him of penniless Piety ; What e'r it cost , hee must have Gold , or die . 91. But yet this onely Poison did not swell His heart ; Another joyned in the plot . Deep in the very Sink of lowest Hell Is situate a dreadfull gloomy Grot ; A Grot which there in ambush seems to lie Hatching the Eggs of all Conspiracie . 92. And yet within , a goodly House is built Muchlike the Palace of some Virgin Queen : With quaint Designs the Frontispice was gilt , And the whole Fabrick look'd like Beauties Sceen . White Marble were the rich Materials , And yet the Workmanship out-shin'd the Walls . 93. What full Balconies , stately Terrasses , 〈◊〉 Anticks , fair Compartments , handsome Cants , 〈◊〉 Freezes , and neat Cornishes , Brisk and well-order d Turrets ! Nothing wants That Art could give to make the Out-side fine ; Yet still the House is gallanter within . 94. The double Door with open lips invites All Strangers to come in : The Porter there , Well learned in all complementall Rites , Bids them kinde welcome with his vocall cheer ; He smiles , he bowes , he fawns , he knows the Name Of all the Guests , and in he ushers them . 95. The Hall with silken Carpets all is spred To court the Strangers feet with soft delight ; The dainty Roof is arched over head With checker'd Roses red , and Lilies white ; Delicious Odours roule about the room Sweet entertainments unto all that come . 96. But at the upper end , upon a Throne Of moderate Height , sits crafty Treachery , A Feind more old then Hell it self , and one Whose face would of her age clear witness be Had not Art interven'd , and taught her how To make false spring upon true Winter grow . 97. Old Jezabells lank and wrinckled Cheeks were not So out of shape as hers ; yet she had found A Paints hypocrisie for her faces Blot , Which with a youthfull verdure cloth'd it round : No Vallies did appear , but either Cheek With beauteous Politure was plump and sleek . 98. And though a thousand envious Frowns lay hid , Her outward Aspect wore a gentle Guise ; Loves , Joyes , and Smiles , weare sweetly marshalled About her Lips , her Forehead , and her Eyes : Brave Judiths glances less alluring were Which conquered her Countries Conquerer . 99. Her Tresses , which indeed were Knots of Snakes , She overlay'd with soft and dainty Hair ; Whose waving circling Net of Amber takes Spectators Hearts , as well's the sporting Aire , And works as many valiant Wonders , as The mighty Locks of Samson brought to passe . 100. An olive Branch in her right Hand she hel'd , And in her left a wreath of Roses , but The wreath within was all with Nettles fill'd , The smiling Branch with lurking shorns beset : For this was she who could teach Peace to fall To Massacres , and make Sweets flow with Gall , 101. Her Robe of state flow'd low beneath her Feet ; For , such they were esteem'd while they lay hid : But she had neither Feet nor Legs ; a great And knotty Taile was sweeping in their stead ; A taile which she about her round could winde , And hug and kisse the sting she ware behinde . 102. The Siren thus above the Water is As soft and smooth and cleer a Nymph as she ; But her Catastrophe of Monstrousnes Lurks un derneath with wise Hypocrisie : For though not all the Sea can serve to wash It off , each Wave can hide the ougly Fish. 103. When e'r she speaks , a flood of honey flows , And with her breath , a cloud of Odours breaks ; Yet in her Mouth a Crop of Poyson grows , Under her Lips a Nest of Adders makes Its curs'd abode ; her Tongu's a mortall Spear , And all her Teeth invenomed Arrows are . 104. But in her desperate bosome treasured lies The fatall Pith and Marrow of all Hell ; Distractions , Tumults , Wars , Spights , Injuries , Confusions , Tortures , Deaths . O who can tell The Monsters of that black Abysse , wherein There is full Room for the whole Sea of Sin ! 105. Her choise Attendants stood about her Throne , Fair-faced Peace , and buxome Courtesie , Free-hearted Friendship , milde Compassion , Neat Complement , and golden Flattery , Nimble Officiousnesse , large Promises , Deep Oaths , false Truthes , deceitfull Faithfulnesse : 106. Sweet angel-faced Things , restored Lawes , Reform'd Religion , rescued Liberty : For such the fondly-credulous World , which knows Not what a Vizard means , takes Them to be , Admiring for an heav'nly Spirit of Light The masked Monarch of Infernall Night . 107. But at her back , behinde a Veil , did lie A 〈◊〉 which she esteemed more than these ; Thefts , Rapines , Scoffs , Reviling , 〈◊〉 , Plots , Poysons , Covenants , and Conspiracies , Right-down Rebellion , Murdering of Kings , And all that Ruine and Subversion brings . 108. Beyond this Veil , an Iron Door did lead Through a long Entrie stuff'd with fire and smoak , Into a Dungeon replenished With every Shape of Horror , whose fell Look With everlasting fright tormented all The Pris'ners which into that Pit did fall . 109. Griefe liv'd in triumph there , and all the Pains Profest Excesse : the language of the Den Was Signs , and Groans , and noise of tumbled Chains , Cries , Yellings , Curses , Blasphemies of Men And God , eternall Seizzing raised by The Soules and Bodies which in it doe frie. 110. There might you see upon Cains guilty face A deeper Mark than God upon it set , His innocent Brothers Blood , which scallt the place On which it lay : His treacherous breast He beat , And now with truer Reason cri'd , my Pain Is greater than my Patience can sustain . 111. No longer now He feared to be slain , But wish'd to meet another Lamech , who Might rid him of this dying Life : In vain He gnash'd his teeth ; In vain he curs'd his Woe , And Him who chain'd Him in it : For his Griefe Sung now beneath the region of Reliefe . 112. There 〈◊〉 lay tearing off her Hair To think of Samsons which her Falsehood cut : The Withes and Ropes not halfe so sturdy were As those which now her Treason on her put , Those Chains , which bound her to her endlesse Rack , Stronger than Samsons sinewie Arms could break . 113. There lay fierce Joab , with his woefull hand Upon his fift Rib ; for the treacherous Wound He thought he seal'd so sure on Abner , and On Amasa , did on himselfe rebound : Just Davids legacie , and his Sons Command , Sent him this Veng'ance by Benaja's Hand . 114. Insidious Rechab , and Baanah there With everlasting Horror seem'd to see The righteous Head of Ishbosheth appear . And check them with their trayterous Villany : How gladly would They , to buy off their Pain , Give both their Heads , that His were on again ! 115. There hung rebellious Absalom by the Head Not on an Oak , but on a fierie Tree , Whose Boughs of Torture round about him spred , And shaddow d him with flaming Misery : Three Darts stuck in his double Heart , and made Way for the stinging Worme which there doth feed . 116. His Tongue its Popular Blandishments forgets , by which it stole the Peoples Loyalty ; And nothing now but pois nous Curses spits : This made great David , whose religious Eye Descri'd his desperate State , be so extream In pittying and in lamenting Him. 117. There Ziba detestation heaps upon That fawning Lie by which He did obtain Upright Mephibosheths Possession , From which he reaps this crop of endlesse Pain : There Shimei railes on his own Railing , who Had pour'd his Curses on his Sove raigns Woe . 118. The Pride of ready Wit Ahithophell With all his Plots about his Halter ti'd , Hangs there : and now the famous Oracle No Answers gives , but hideous Roars , and wide Yellings , that He who had betrayd his King Himself more madly to these Flames did bring . 119. There Zimri howl'd for greif that He was more With Treason drunk , then Elah was with Wine , And now more raging flaming Tortures bore , Then when his Palace all one fire did shine . For Zacharies death there Shallum waild in vain , Who in his Soveraign , his own self had slain . 120. These , and ten thousand Traytors more were there ; For deep and large the woefull Dungeon was , Having for all their Heirs full Room to spare , Choise Room , for Those to whom the highest place Of most profound Damnation was due , The Christian-seeming Traytorous-being Crew , 121. That Crew , whose severall Stalls were ready built Of burning Brass , and all in order placed ( According to the merit of their Guilt ) About a Seat , whose Canopie was graced With Flames of Soveraign Dreadfulnes , a Seat Wide gaping for the Prince designd for it . 122. For 't was the Throne that was designd for Him Whom Jesus would have crowned King above : But Judas in an heav'nly Diademe Would nothing finde which might oblige his Love ; Hell had aforehand seiz'd his Heart , and He Resolved was to 〈◊〉 his Misery . 123. For Satan now unto this Palace came As to the Den of Avarice before ; When she beheld her Soveraign Lord , the Dame Rose from her Throne and met him at the door , Where falling on her face , she asked what Brought his high Majesty to her low Grot. 124. His red hot 〈◊〉 Sceptre Satan here Reach'd fortn for her to kisse , in signe of pe ace ; Then siniling on her answering face , Most Dear Of all my Feinds , said He , my buis'nes is The greatest that I ever undertook ; Which if it fails , this Sceptre must be broke . 125. 'T is true , time was , when I , and Thou , did make A brave Adventure in the face of Heav'n , When at our Courage all the Sphears did quake , And God was to his utmost Thunder driven ; His Throne did tremble at our rivall Might , And , had our foot not slipp'd , all had gone right . 126. But that Misfortune is too poor to break The strength of our immortall Pride : Forbid It , all my Hell , that Belzebub should make Truce with that Tyrant which disherited Him of his starry Kingdome : No ; I may Perhaps be beaten , but will ne'r Obey , 127. I am resolv'd to finde Him work as long As He and his Eternitie can last : My Spirit never must forget that Wrong Which Me into this Dungeon did cast : He now has done his worst , and I can be But still in Hell , should He still conquer Me. 128. Full well I know his Spight : Had any place Been worse then this , He would have damnd Us thither : Yet He , forsooth , must be the God of Grace , Of Pittie and of Tendernesse the Father : And silly Men beleeve Him too ; But We No reason have befooled so to be . 129. Yet be He what He will to Men ; to Us He is a sworn and everlasting Foe : And is 't not just , He who maligns Us thus , Should finde that Devills are 〈◊〉 too ? I would not wrong Him ; yet I must not by Respect to His , clip mine own Majesty . 130. No : my brave Will He never yet subdued , And I am now too old to learn to bowe . Upon my youth his 〈◊〉 strengh He she wed , Yet tender as I was , himself doth know , Ev'n then I yeilded not : And shall this Arm Now grown all brawnie , not revenge my Harm ? 131. It shall and must : my Considence beats high , For now our fight on evener ground shall be ; He from his slippery Heav'n is come , and I ; Will as sure footing have on Earth , as He : Besides , should We miscarrv , We are there Neer to our Hell , and no deep Fall can fear . 132. And yet to make all sure , I hold it best By secret Treason to unlock the way Unto our Conquest : Doe but Thou assist My Plot , and let Fate , if it can , say nay . How oft when Ramms in vain have push'd the wall , Have cunning Underminings made it fall ! 133. Come let 's away with hate to Christ , I burn More than with all my Kingdomes Flames : I swear By my bright Mother the unspotted Morn , ( A fairer Virgin then his Mary farr , ) By both my Horns , my Sceptre , and my Crown , That I will win his Blood , or loose mine own . 134. The cursed Soules within all heard Him swear , And clapp'd their flaming hands with damned Joy , Hoping that now some fresh Companions were Designd for Them : The Gates of Hell gave way , Earth split into a mighty Gap , and He Ascended , with his Handmayd Treachery , 135. Then having melted both Himself and her Into the lap of the next Wind he met , He shely flew to Juda's Bosome , where In with his breath , he unperceived got . Thus other Plagues infuled in the Aire Steale to the Heart , and breath their Poison there . 136. As when a Tyrant hath usurp'd a Crown , The Arms and Ensignes of the rightfull Heir He blurs , and tears , and pulls his Statues down , And doth their places for his own prepare , Leaving no Signe to make the People dream Of any other Soveraign but Him : 137. So Satan play'd his part in Juda's breast : All characters which were engraven there Of his leige Lord and onely Soveraign Christ , His mighty Miracles , his loving Care ; His heav'nly life , and Doctrine , he defaces , And every line of Pietie erases . 138. Then , by the help of those two Feinds which he Had there confederated . ( Avarice The Mother of all Mischeifs , Treachery The ready Midwife , ) He erecteth his Black Standard in th' Apostates wretched Heart , And thence his Conquests spreads to every Part , 139. And Judas now breaths nothing else but Hell Whose fumes are tumbling all about his brain ; With plots of spight and rage his breast doth swell , And with Contrivances of cursed Gain . No Fury ever hatch'd such Thoughts as He , Nor brought forth such portentous Villanie . 140. O Avarice , how flat Idolatrie Is thine , who dost vile rusty Wealth prefer Before the King of heav'nly Majesty , Whose beams then all thy Gold more golden are ? Who canst adore what Cankers feed on , Who Canst hug base Silver , and let Jesus goe ! 141. Judas , the Slave of Gain , resolves to sell His most inestimable Lord ; whom He Should rather keep , his thirsty Soule to fill With all the Riches of Eternitie : But Avarice his Heart doth so bewitch , That He will sell Heav'n , onely to be rich . 142. His Chapmen are the Preists ; for They who had Betray'd the House of God to Merchandise , Will make no scruple to extend their Trade , And count God saleable : But in the Price They thrifty are , and beat their market low ; But Thirty silver Peices They 'l bestow . 143. Fie sordid Caiaphas , and Annas , fie ; Your Law cties shame of this unworthy Rate : Consult your Books , and they will not denie But ev'n the meanest Man is valued at No lesse then fifty Shekells : and will you For God and Man , no more than thus allow ? 144. Does Jesu's God-head make Him of lesse worth Than is the vilest He that breaths your Air ? Bid but like Chapmen ; bring your Treasures forth And buy the pretious Wares your Offer square . O could you purchase Him indeed , the Prize Would make You rich in all Felicities . 145. But thou , improvident Judas , since Thou art Resolv'd to sell a thing whose value is Beyond the power of Arithmetick Art To reckon up ; proportionate thy price In some more neer degree : let thy Demand Make Buyers , who this Christ is , understand . 146. Ask all the gold that rolls on Indu's shore , Ask all the treasures of the Eastern Sea , Ask all the Earths yet undiscovered ore , Ask all the gemms and Perls which purest be Ask Herods Checker , ask the Highpriests Crown , Ask Cesars mighty Scepter , and his Throne . 147. Ask all the Silver of the glistering Starrs , Ask all the Gold that flames in Phebu's eyes , Ask all the Jewells of Aurora's Tears , Ask all the Smiles and Beauties of the Skies , Ask all that can by any Thing be given , Ask Blisse , ask Life , ask Paradise , ask Heav'n . 148. Trade not with these , the worst of Chapmen , who So fouly under-rate thy Merchandise : To John , to Peter , or to Andrew goe , Who better are acquainted with the price Of their unvaluable Lord , and see What They will for their own Blisse offer Thee . 149. Trie what the Virgin-Mother will bestow For Him whom She holds dearer than her Heart : Proclaim thy Market unto Heav'n , and know Whether the Angells will not gladly part With more than Thirty silver Peeces for Him , whom with prostrate faces They adore . 150. Alas , though every Sin be Blindnesse , yet Hell knows no Crime so full of Pitch as this , Nor doth the Sun of humane Reason set In any Night so black as Avarice : A thicker than Egyptian Darknesse now On Juda's intellectual Eyes did grow . 151. Urge Him no more with Sense and Reason ; He Resolves to traffique with the Priests ; for now No other God but Money he can see , He nothing sees at all , and cares not how He makes his Bargain with them , so he may Have but this wretched Summe in ready Pay. 152. Thus Jesu's Wisdome did contrive to shew The mighty Patience of his Goodnesse ; who Though from Heav'ns Glory his bright Selfe he threw Into the Arms of Dust and Shame , that so Mans cursed Seed He might Redeem to Blisse , By false ungratefull Man betrayed is . 153. And now the Chinck of his adored Coin Sounds in his Purse , the Traytor hasts to be As good 's his wicked Word , and is in pain Till He bring forth his hired Treachery : He thinks it an unworthy odious Crime To cheat the Priests , who thus had trusted Him. 154. O aenigmatick Wickednesse ! That He To whom his Heav'nly Masters pretious Love Could seem no Bond of Faithfulnesse , should be By this so vile obliedgment Bound , and prove Faithfull unto his Foes ! This , Psyche , this Ev'n to thy Phylax a dark Riddle is . 155. So strange a Thing is Mans mysterious Heart , No Angells eyes can through its secrets run ; To sound this Bottome , is the Soveraign Art And priviledge of God himselfe alone : A certain proof that the Hearts hidden frame Onely from his immediate Fingers came . 156. The Caytiff therefore , least his Plot should fail , And Hells long expectation be prevented , Begg'd some Assistance , that he might assail His Prey with surer Treason , and indented For a full Band of Men : The Priests were glad To see the Man so resolutely mad . 157. A Troop they had all of Commanded Men , Whose hearts were Iron , and their foreheads Brasse : No Boars or Tygers ever could out-run Their furie , when their aime at Mischief was : They might have pass'd for Soveraign Monsters , but For their fell Masters ; and Iscariot . 158. Some armed were with churlish Clubs , and some With keen and thirsty Swords , but all with Spight : With these at 's heels did Captain Judas come , Resolv'd to slay , but yet afraid to fight : Treason was evermore a Coward , and By Number , not by Valour , doth contend . 159. The Ensignes which before the Troop did goe , Were wary Lanthorns , or bold Torches , which Their glaring and unnatural Beams did throw About the Midnight Aire ; whose shades by such Unlook'd for Apparitions frighted , fled Behinde the Hills and Trees to hide their head . 160. Thus having marched over Cedron , They To yonder Garden came , too sweet a place To be this Mischiefs Sceen ; but yet his Prey The Serpent , as thou knowst , of old did chase In sweetest Eden ; and Iscariot , who Follow'd his Steps , could none but this way goe . 161. Thy blessed Lord with his Disciples , there Retired was , and set himselfe to Pray : When loe , a Spectacle of greater fear March'd full against his single Face , than They Whose arm'd impatient Spight was drawing nigh To sacrifice Him to all Cruelty . 162. A black and labouring Cloud hung o'r his head , In which his Father veild his gratious Eyes ; Yet through that Blacknesse his great Arm He spred And reach'd it down to Earth ; From angry Skies The Lightning never with such terror broke Nor Thunders Trump the hills and valleyes shook . 163. For in his Hand a mighty Cup He held In which all Monstrous Things did boile and flame : Up to the brimms vast circle it was fill'd With all the Worlds excrementitious Stream , Which Veng'ance kindling with her fiery breath , Had turn'd into the Ocean of Death . 164. That universal Poyson whose black flood From Adams veins through all his Race did run , Met in this Sink , and joyned with the Brood Of every singular Transgression : All which , to fit the Cup , were blended in The several Pains due to each several Sin. 165. Had 〈◊〉 , had Phlegeton , had all that Wit Has fain'd , and all that Justice made in Hell , Had all the Flames which Etna's mouth doth spit , Had all the Stincks which in the Dead Sea dwell , Had all the Poyson of each Serpents Tongue Which Lybia breeds , into the Cup been wrung , 166. T had been a Draught of Nectar , unto this : Yet loe the monstrous Mixture to the lip Of thy sweet Lord by Heav'ns Hand reached is . O Psyche , how shall He digest this Cup , Which , had all Adams Sons been forc'd to drink , It would have drown'd them in its fatall Sink . 167. But well He knew the Hand which lov'd his Cheek When in all Blisses Bosome He did lie : And though so strange an Offer it did make , 'T was still the same ; and how can he deny To entertain what that presents him , though The Cup with Horror 's own heart-blood did flow ? 168. Were it as wide , and deep , and full again , This Thought alone commands it to be sweet ; And , till He drink its Pangs , He is in pain , So large is his Obedience , and so great His Love to Man , who otherwise must be Drunk from this Bowl with endlesse Miserie . 169. But then this Thought was justled by another ; For He himselfe was passive Flesh and Blood ; His proper Natures Voice how shall He smother ! For She now pleads aloud for her own good , And would not willingly choose to be hurl'd Into that Gulfe which would devoure the World. 170. O how he strugled in this mighty strait Being Himselfe with his own Selfe to fight ! Had all the Centres most compacted Weight Been pitch'd upon his Heart , it had been light And easie unto this , which woefull He Endur'd in this heroick Agonie . 171. The Contestation grew so hot within That all his Bosome fell on flaming fire ; And from melting Fornace , through his Skin Thick Proofs of that strong Fervor did transpire ; For at the Mouth of every labouring Pore Not Watery Sweat , but Blood broke ope its Door 172. O matchlesse Combat ! whose mysterious Power Without the edge of Sword , or point of Dart , Could cloth this Champion round about with Gore , And wound Him from within ; whilst every Part Rack'd and transfixed with intestine Streins In streams of purple Tears bewail'd its Pains . 173. Down to the Ground this sweating Torrent flows To wash away the Curse which on it grew ; Whilst moated in his melted Selfe , thy Spouse The noble fight doth with fresh Strength renew : His Mortall Nature three stout Onsets gave . To his immortal Piety , and Love. 174. Father , He cri'd , by that thy tender Name , Commiserate thy most afflicted Son : If thy Omnipotence a way can frame How to exempt Me from my Passion , O let thine Hand , which brings this Cup to Me , Far hence remove , it , and my Misery . 175. But straight , by most athletick Braverie Above himselfe He gets , and nobly cries , Although all Bitternesse triumphant be In this sad Cup , it amply does suffice That from thy Hand it comes : Thy Will shall be , And not mine own , the Rule and Rein to me . 176. Thus reverend Abraham , when by Gods Command He was to bath his Sword in Isaac's blood , Divided was in his own bowells , and With his brave Selfe in competition stood ; Till valourous Piety her Powers strain'd And the hard Laurell of Selfe-conquest gain'd . 177. But when thy mighty Lord atchieved had This triple Conquest ; Judas and his Rout Like furious Boars into the Garden made , And for their Prey all rang'd and rov'd about ; Not knowing He as ready was to be Betray'd , as they to work their Treachery 178. For like a most victorious Champion , who Before his other Foes , has conquer'd Fear , He meets their Furie ; asking , Whom with so Eager and strong a Chase they hunted there . Their traytorous Spight , and whom it sought , He knew , Yet this brave Challenge in their face he threw . 179. Jesus of Nazareth We seek , said they , Alas , Blinde Soules , He came to seek out you , And lead you safely in the Kings high way Unto his Throne above , that on your brow Heav'ns Crowns for ever might have shin'd ; but ye In nothing would be Found but Treachery . 180. Nor they , nor Judas , Psyche , now did know Thy Spouses face , which flamed heretofore With gracious Beauty ; but was clouded now With his strong Agonies all bloody Gore . Thus like some duskie Meteor Phebus shows When an Eclipse upon his Count'nance grows . 181. But He who would not be unknown to those Who came to suck what Blood was left behinde , ( Which burned in his Veins , till it got loose , And flow'd as largely as his liberall Minde , ) Revests his Look with gracefull Majesty , And makes this brave Profession , I am He. 182. If ever Thou hast seen what killing Dread Doth on base-hearted Traytors seize , when They Are by their awfull Prince discovered , Whose Voice , and Looks , their spurious Courage slay ; Treble this Fright , and then conceive what Fear Shot through the Soules of these vile Caytiffs here . 183. A stream of Horror drove them trembling back , And over whelm'd Them flat upon the Ground : And in the depth of this dismaying Wrack , Their shivering Spirits had been surely drown'd , Had He not spred his Pitty over Them , Whose Swords , and Staves , and Spight all made at Him , 184. O how will they endure his Dreadfull Eyes , Which all this World on flaming fire shall set , When He in triumph sweeping through the skies , Shall hither come , and mounted on his great Tribunall , once again crie , I am He , No more the Prey , but Judge of Treachery . 185. When they no Lanthorns nor no Torches Light , Nor Juda's Conduct any more shall need ; But by our Trumpets death-awakning fright Be summon'd up , and by our hands be led Into the presence of Heav'ns glorious Son , Whom then they would not finde , but cannot 〈◊〉 186. But now He brideled in his awfull Raies ; And , on condition his Disciples may Without disturbance goe their severall 〈◊〉 , Offers himselfe unto his Foes , who lay Quaking before Him : but took courage now , Perceiving They again might 〈◊〉 grow . 187. As when a serpent bruis'd and beaten back , Spies any way to reinforce her fight , Her head she raises , and deep care doth take Her Wrath and Poyson how to spit aright : So did these Elves start up , and cheer their Head ( And this Iscariot was , ) to doe the Deed. 188. Iscariot , that Prince of Treason , now , Forgetfull of his royall Masters Love , And of the Dint of that majestick Blow Which strook Him and his Armie down ; to prove His cursed Selfe Earths Lucifer , led up Against the Lord of Hosts his desperate Troop : 189. And then , none but a golden Arrow shot Burnish'd with faire and complementall grace , Yet in as mortall Venome dipp'd , as that Which Eve's Heart felt , when she saluted was By faire-tongu'd Hell , and by the Tempter driven With courteous Treason from her earthly Heaven . 190. Hail Master , was the Word : What Ear could now Disrellish such a suger'd Noise as this , Or once suspect Discording Jarrs should grow In such soul-plying Accents ! Master is The Phrase of Service ; Hail , of Love : Yet He Could make these honest Words , insidious be . 191. And when his faithlesse Tongue her part had done , His Lips succeeded in the Treachery : With matchlesse Impudence He ventured on Against the very face of Majesty ; And , to make sure his Project should not misse , Seal'd it upon his Master with a Kisse . 192. O Wit of Treason ! could no Signe but this , The gentlest Token of soft Courtesie , Be made the Marke of deepest Barbarousnesse ! Monstrous Iscariot , how dost thou , by thy Inhumane Kindnesse , both a Traytor prove Of Loves great Master , and the Badge of Love ! 193. Is not a Kisse , the soft and yeilding Signe Which clapps the Bargain of Affection up : The sweet and joyous Marriage between The tenderest Pair of Lovers , Lip , and Lip : The closing Harmony , which when the Tongue Has done its best , compleats the pleasing Song ? 194. Is not a Kisse the most delicious Seal By which Friends Cement their concording Hearts ! Must this Betrayed be ! Must faithlesse Hell Poyson this dainty Truth ! Must Hatreds Arts Be clothed in the softest sweetest Dresse Of courteous Peace , and amorous Tendernesse ! 195. Must sweet Arabia's Beds breath out a Stinck , And harbour all the Bane of Thessaly ! Must milkie Lilies stain their Leaves with Ink ! Must Roses Buds with Thorns all prickly be ! Must Silk and Down be harsh ! Must Honey flow With Gall ! Must Summer Gales bring Ice & Snow . 196. O what will Treason not presume to doe , Which more than all those strange Mutations makes In this own venturous Fact of Judas ; who Ev'n in this Tie of Love , all Friendship breaks ; Who biteth with his Lips , not with his Teeth , And strives to Kisse his dearest Lord to death . 197. But though Iscariot his own Love betrayes , His Lord triumphs beyond all Treachery , And doth against the Traytors Hatred raise , A Counterwork of heav'nly Lenitie : O Mystery of Love ! though Jesus may Betrayed be , no Plots his Grace betray ! 198. Who teacheth all Succeeding Traytors how To burnish over that foule rankling Brasse Of impudence which arms their sullen Brow ; To tip Rebellion with meek Lies ; to grace Their arrogant Treaties with submissive Words , Whilst at their Soveraigns hearts they aime their Swords . 199. He call'd no Lightning from the Clouds , or from His potent Eyes to flash on Juda's face , And throw on his bold Lips that flaming Doom Which due unto their odious Treason was : He charg'd not Earth her dreadfull Mouth to ope , And on the hellish Kisser close it up . 200. O no : With heav'nly Tendernesse He cries , Friend , wherefore art Thou come ? Strange Miracle Of gentle Patience ! Who can comprise Thy blessed depth ! Upon the face of Hell Shall the sweet Name of Friend be printed by Him who beholds , and feels its Treachery ! 201. Is foul Ingratitude , plain Apostacie , Right down Rebellion , now become a freind ? Or rather , is not this Disciple by His curs'd Revolt , transformd into a Feind : And will his wronged Lord by none but this Deare Name revenge his most invenomed Kisse ! 202. O Psyche , Jesus tortured was to see Judas , himself into all Torments throw ; And by this Charme of noblest Lenitie Back into Heav'n indeavored him to draw : He knew Loves Cords were strong , and from his Crime By these he strives to hale & rescue Him. 203. Why art thou come , thus to betray thy Freind ? Why art thou come , with Arms against a Lamb ? Why art thou come , all Bonds of Love to rend ? Why art thou come to fight for thine own shame ? Why art thou come with this strong Preparation For thy Lords death , & for thine own Damnation ? 204. Thy Kisse I in its naturall Language will Kindely interpret , and make my Replie In the same Dialect , if thou wilt still Imbrace my ever faithfull Courtesie , And yeild that Blisse may in thy heart have room ; Say then , my Friend , say wherefore art Thou come . 205. Thus did the Prince of sweetnesse plead and wooe : But the deaf Serpent stopp'd his cursed ear ; In 's heart the Thirty Peeces chinked so That He no other Harmonie can hear . When loe , the Souldiers , knowing now their Prey , On Iesus fell , and haled Him away . 206. For love of Thee , and all his other Brides Thus , Psyche , was thy Lord content to be Sold at so vile a Rate , and Mock'd besides Ev'n by his own Disciples Treacherie . Shrink not , if thy neer Freinds abuse thy love , Since Gods own Favorites so faithlesse prove . 207. And let the World by this one Copie learn That hell-bred Boldnesse is not strange , or new , By which most Fostered Favoured Creatures turn Flat Enemies , and lead an armed Crew Of Miscreanrs , with bloody Impudence Against the Powers and Person of their Prince . 208. But when no mercy could the Traytor winne To entertain his Pardon , Vengeance made Haste to poure out her selfe upon his sinne : For Satan , who his heart possessed had , His Treason in his proper Coin repayd , And the Betrayer fatally betrayd , 209. Into a Corner of the Garden , where Thoughtfull disconsolate Night sate thick and black , She crowded him alone ; and having there Prepar'd and fitted her infernall Rack , With studied furie , not his Body , but , His captivated Soule on it she put . 210. For by the beames of their owne hellish Light Unto Iscariots intellectuall Eyes Herselfe She did display . Excessive Fright The Traytors wretched Heart did strait surprise : Each Joynt and Member quak'd and sweat , and He Felt in this Garden too his Agonie . 211. He saw feirce Beizebubs sulphureous face Flaming with swarthy fire ; His Horns he saw Mounted high on his head with dreadfull grace , Which his erected snakie Hair did knaw : He saw his adamantine Nails and Paws , His steely Teeth , his brazen gaping Jaws . 212. He saw the Tempest of his flaming Breath Which swarthy Volumes spred of stinking smoke : He saw the windows of eternal Death Flung open in his staring Eyes , whose Look Slew him alive : He saw his Iron Mace , His burning feet , and his enraged Pace . 213. He saw his forked Tail in tryumph thrown Upon his shoulder , and his irefull Brow With cruell scorn contracted in a frown : Rampant Implacabilitie he saw In every Gesture , and did plainly read The full Description of Immortal Dread . 214. When loe , stern Lucifer threw out his hand , And by her Throat his woefull Conscience took : And now , he cries , I 'l make thee understand What thou hast chose , and what thou hast forsook : Look on this dainty Pair of Damsells heer , Who more than Heav'n , and God , to thee were dear . 215. Just at the word He opened to his view The horrid Carkaise of foule Avarice ; And fouler Treachery , not in her hue Of borrowed Smiles , and outside Comelinesse , But in her naked native Filth : and then Shaking his Horns and Paws , He thus went on : 216. Maddest of Fools ; how many Hells dost Thou Deserve , who with such Hags could'st fall in love , When Jesus woo'd thy Heart ? Well , take Them , now Th' hast paid so dearly for Them ; They will prove Sweet Brides , and pretiously adorn thy Bed Which in the Bottome of my Realm is spred . 217. If any Part at all there be in Them Which is not horrid , may my Scepter break , And may my royall Tongue no more Blaspheam : For once , I tell Thee true , and Thou mayst take The Devills Word ; There are few Furies who In monstrous Ouglinesse , thy Wives out-goe . 218. And was thy Lord so vile a Thing , that He Might not with these in Competition stand ? Did those unthankfull Eyes of thine e'r see A face inrich'd with such pure Beauties , and Majestick Graces , as in his did shine , Making Humanity appear Divine ? 219. Most stupid Sot ! How often hast Thou seen Divinity from His great Hand break out ! How oft might plain Omnipotence have been Read in the Miracles He daily wrought , Casting forth all my stoutest Fiends ! Yet Thou , ( And here He beat the Soule ) to Me wouldst bow . 220. Nay never houle ; 't is but the Earnest , this , Of what 's to come : Thou needs wouldst bow to Me : To Me , of whom that Christ the Conqueror is : He threw Me down from Heav'ns Sublimity Into that Pit of Pangs , where I am now The damned Soveraign of such as Thou . 221. Had'st not as good have bowed unto Him , Whose Yoak Thou would'st have lighter found than mine ? I tell thee Judas , I am but a grim And rugged Lord ; what Prizes once I win , Infallibly for evermore shall frie In Torments bottomlesse Extremity . 222. And is my Hell , my everlasting Spight , My unrelenting Furie , so much worth , That Paradise , and Heav'n , and Jesus might Not finde acceptance ? Brings Damnation forth Such strong Temptations ? Can eternal Blisse Not wooe , and win as potently as this ? 223. Sure Hell and Death , are gallant Things , and I Cannot allow Thee them , untill Thou hast Through all Contempt , and Hate , and Infamie Which Salem , or the World can yeild thee , past : That Preface shall , for that eternall Smart Which gapes & longs for Thee , prepare thine Heart . 224. Goe then the Ages Blot and Monster , goe , Let every Mouth spit on thine hated Head , Let every Tongue thick Curses on Thee strow , Let every Hand be arm'd to strike Thee dead , Let every Eye abhorre thy balefull Sight , Let all the World revenge thy Traytorous Spight . 225. Let Heav'n frown on Thee who betray'st its Son , The Lord of Life , to Death , thy Saviour to Most sure most undeserv'd Destruction : Into one Bolt let all Gods Thunders goe , And on thy cursed Heart his Justice throw , Which scorned all the Mercie He could show . 226. That Stroke will send Thee down into thy Place Of Death , but yet of never-dying Pain , Where melted with the flames of this my face Thy thirty silver Peeces I will drain Into thy Heart , that Thou mayst shreik and roat , Whilst there they burn and boile for evermore . 227. This said ; th' infulting Prince of Tyranny In scornfull Spight with-drew , being confident Maturity would get her Wings and flie To overtake his Plot : yet e'r he went Seav'n times he thresh'd the Conscience with the flaile Of his enormous poyson-pointed Taile . 228. As when the Deluge in great Noahs time , Broke out upon the World , and with a Sea Of universal Woe surpriz'd the Crime Of that impenitent Age ; their Misery To those unhappy Mortals op'd their graves In Desperation first , then in the Waves : 229. So Judas , taken in this mighty flood Of deepest Anguish , had no power to think How to escape , or that his Saviours blood Might drown that sea in which he fear'd to sink . O no! the thought of that dear blood alone Pour'd on his face Guilts blushing Ocean . 230. Since long ago his Trust He rather built On Money , than on God ; he durst not hope That Mercie now could reach his heightned guilt ; And thus by fear , to impudence set ope The way , for by this dread of goodnesse he Gives flat defiance to its Lenitie : 231. And now sees vengance aiming at his head , And his foule Treason flying in his face ; He sees the whole Worlds anger marshalled Against his odious crime ; He sees the place Deep in the heart of Hell , where damned He Designed is for evermore to be . 232. With that , his Cloths , his Hair , his Flesh , he tore , He roar'd , he rav'd , and thus to cursing fell : May that unhappy day be read no more In any Calendar , but that of Hell , Which to this balefull Life did me betray ; A Life to living Death the dying way . 233. Curs'd be my Father , who did me beget ; Curs'd be my Mother who did me conceive ; Curs'd be my Nurse , because in every Bit She mix'd not Poison , which might Me repreive From this most damned Night ; And cursed be All sicknesses which would not murder me . 234. Curs'd be this Hand of mine , which oft has had A Knife , and yet forbore my throat to cut ; Curs'd be these Feet , which oft their way have made Over the brows of Precipices , yet Would never stumble , that I might have fell Then but to Earth , who tumble now to Hell. 235. Curs'd be that Day which me acquainted brought With Jesus , and enroll'd my ominous Name Amongst his Chaplanes : Cursed be that thought Which spur'd me to the Priests to trade with them ; Curs'd be the project which hath curs'd me so , Curs'd be the Bargain , and the Chapmen too . 236. Curs'd be this Garden ; upon every bed May fatall Hemlock , Woolfbane , Poppy , grow : May Vipers , Adders , Basilisks be spred In every corner ; on each Tree and Bough May Ravens and Scritchowls dwell , that something may Resemble Judas here another day . 237. Another day ! ô no! may thickest Night Upon this Sceen of Treason ever dwell ; That neither Sun nor Star may reach their light More unto this , than to the other Hell. The bloody beams of Ghosts and Furies will With fittest lustre this black garden fill . 238. But may the deepest of all Execrations On you , my thirty silver torments , fall : How shall I be reveng'd on your temptations Which thus have drown'd me in a Sea of Gall ? Is there no way , base , pale , and paltry Clay , How I may you , as you did me betray ? 239. Shall I take you along with me to Hell , And hold you fast amidst my endlesse flames ? Or send you back unto your former Cell , The High-Priests wicked Bag ? surely this seems The blacker and the deeper Pit , and I Thither again will damn you instantly . 240. This said : Like that tormented Man , in whose Possessed heart a Legion of Feinds Did tyrannize ; He to the Citie goes , Where in the Temple he his Chapmen findes : Unhappy Temple , which was now Possest With them , as was with Satan Juda's Breast . 241. With hideous yelling he amongst them ran , Flinging about his hands , his head , his eyes ; And having strein'd his ejulation Wide as his throat could reach , O Me ! he cries , My sin burns in my breast , and domineers Too high to hope for quenching from my tears . 242. No Expiation does that Altar know Which for my deep di'd guilt can satisfie The stream of Jesu's blood so full doth flow On my unpardonable Soule , that I Am drown'd for ever in my deep offence , Being Condemned by his Innocence , 243. Take your vile Money and my Curse with it , May all Heav'ns wrath your bloody Bargain crown Here with indignant furie having spit On Them first , on his Silver next , and thrown It at their hated Heads ; away He flung Raving and Cursing as he ran along . 244. For all the way he thought he struggled through An Army of reviling Detestations : Over his head he both his Arms did throw To sh heild it from his own Imaginations , Through which from heav'n and earth such arrows flew As wounded Him at every stop a new . 245. For Melancholy , dark as is the Pitch Which on the throat of Hell so thick doth grow , Chok'd every glimpse of Sense and Reason which Offer'd to dawn in his Soules sphear , and show Him by what torturing Mistakes he had Himselfe unto Himselfe a Tyrant made . 246. Thus came He to a secret silent Place Without the Town , yet could not think it so ; For still he fancied all the City was Hot in the chase of Him 〈◊〉 Saviours Foe : Each Bird or Flie that moved , made him start , Each Winde that puffed , blew quite through his heart . 247. His Eyes distracted were , first looking up For fear least Heav'n should fall upon his head ; Then down , least Earth her dread full Mouth should ope And snatch him to his grave e'r he were dead ; Till tired with this fear , his breast he stroke , And into right down Desperation broke . 248. Adieu all hopes , he cries , and fears adieu : Come Veng ance , come , my heart is ready here . I see how vainly I my Money threw Back to the Priests , whose burden still I bear ; The Rust sticks close and heavy still upon My knawed Soule ; and I must be undone . 249. If Heav'n be just , why does it yet delay To poure its Wrath on my deserving head ? Am I not Judas , He who did betray Its onely Son ? Is not my Conscience red With his most innocent Blood ; and yet must I Be still endur'd to live , when He must die ? 250. At least , great Satan doe not thou deny Thy Servant Pay for this grand Work which He Hath compass'd with unparalleld Treachery In high obedience to thy Hell and Thee : No Soule did ever more than I have done , Nor ernd a gallanter Damnation . 251. Didst Thou not promise Me but even now The dearest Torments of thy deepest Hell ! Deceive me not again : If ever thou Wert carefull of thy Credit , now fulfill Thy bounteous Word ; or look no more to be Served by Man , if thou reward'st not me . 252. Come then ; burn up these Lipps , which learn'd of thee Their killing Kisse : Dash out these Brains which thou Taught'st how to project that fell Treachery ; Tear this curs'd Carkase : which is wholly now At thy disposall , that each Limb may feel No portion , but the totall Wrath of Hell. 253. Take this dispairing Soule , and let it be The Prey of thy eternall Furies : 't is No groundlesse Challenge , that , as due to Me , I claim the utmost of thy Spight ; unlesse Thou hast thine infinite Debt to Me forgot ; Jesus and Heav'n into thine hands I put . 254. Jesus and Heav'n ; Names which I now must hate As having made them my eternall Foes : O how I long to be in that free state Where generous Blasphemy no Bridle knows ; Where I may Rage as loud's Heav'ns Thunders 〈◊〉 And , being cursed , curse for overmore . 255. Here the full Tide of furie stopp'd his Throat ; Yet still He star'd and struggled with his Grief , Still he tore off his hair , his Breast He smote , And through Self-tortures hunted for Relief : His Tongue He bit because it would not speak , And stamp'd the Earth which would not open break . 256. But as the Hair , the Fat , and Pitch , which were Into the Dragons throat by Daniel cast , Did burn , and boile , and rage , and tumble there , Far more than in the Pot ; untill at last With most impatient swelling Toiments They 〈◊〉 through his monstrous belly burst their way . 257. So did this Mixture of Griefe and Dispair Flame in Iscariots bosome , till it grew So strong and big , that all his Entrails were Conquer'd with Tortures , and in sunder flew ; His Body split , and through that cruell Wound Pour'd his more barbarous Bowells on the Ground . 258. Thus from this Prison his black Spirit ran Into that blacker Jaile reserv'd for it , Next to the Center of Damnation , Where now it raves in chains at Satans feet , Ensore'd the pois'nous flames he spews , to drink O that all Traytors w ould of Judas think ! PSYCHE : OR LOVES MYSTERIE . CANTO XII . The Banquet . ARGUMENT . TO seal his dear Remembrance safe , and sure On the soft hearts of his selected Sheep , Love institutes his parting Feast , so pure So sweet , so rich , that Psyche rap'd by deep Desire at its Description , sues to be A Sharer in that Bords Felicity . 1. BUt ô , how large a Name is Treason , which Doth in another fatall Channel run , And from this Universe's Cradle reach Down to its funeral Pile : No Ocean E'r stretch'd its Arms so wide , or spread such store Of shipwrack'd Mortals on its helplesse shore . 2. And this Selfe-treason is ; an imbred Feind Whose bus'nesse is to undermine her Home ; Whose most unnatural Nature is , to rend Her too too loving Dames unhappy Wombe ; Who knaws her selfe , and with 〈◊〉 Spight Free Veng'ance takes on Luxuries delight . 3. For she her selfe is Luxury ; a Weed Which grew at first in an unlikely Place : Who would suspect that such a cursed Seed Should Paradise's blessed Plants disgrace ! Yet , as the Serpent in those Beds did lie , So did this full as venomous Luxury . 4. Under the beaureous Tree of 〈◊〉 there , 〈◊〉 found her first , and saw her 〈◊〉 up With 〈◊〉 Zeal and restlesse Pains , one 〈◊〉 But dangerous and forbidden Fruit to crop : Foole as she was , she help'd her up , and knew Not that by it her selfe she downward threw . 5. Yet She to Adam needs would her commend , And He , unkindely courteous , could not Denie to hugg his Spouses seeming friend , Who Death and Hell strait through his bosome shot , And now the Dainties of all Paradise . Could not his foolish appetite suffice . 6. No ; He must taste of that which never was Design'd to blesse the Palate : But the Soure Revengefull Fruit was quit with Him ; for as It in his Teeth did stick , with all the power Of stupefaction them on edge it set , Proving his fatal Torment , not his Meat . 7. Nor could He chuse but leave his wretched Heirs Th' inheritance of this enchanting Pain ; Which down through all his Generations stayers Fail'd not its propagated Bane to drain : This hankering itching liquorishnes did run Hot through the Veins of his remotest Son. 8. Which Fervor did betimes so furious grow That the old World on fire with Lust it set : A fire which with the heat of Hell did glow , And was as stinking and as black as it ; A fire , which joynd with other sinnes , grew stout , And found the Deluge work to quench it out . 9. But then Earths face being washed clean and white , She smil'd on Heav'n with a well-pleasing Grace ; And God vouchsafed humane Appetite A full Commission over all the Race , Of Birds , of Beasts , of Fish , that He might see How abstinent Man would prove , now being free . 10. For generous spirits then doe most abstein , When they are Lords of their own Libertie ; When Virtue is entrusted with the Rein , And room is given for Self-victorie ; When high-straind Moderation may prove No Act of Dutie , but a Work of Love. 11. Mans Appetite to every thing was free , Bating the Blood , in which the Life doth swimm : Blood is the tincture in which Crueltie Stains all her clothes ; a tincture for the grimm And salvage Tygres ; not for Man , who is , Or should , Professor be of Tendernesse . 12. Indeed good Noah , who both Worlds had seen , The Old and New , and was more Worth than both , Indeavoured to keep himselfe as clean As now the Earth was wash'd ; And that no sloth Might tempt and steale him into Luxurie , Buckled his Bones to painfull Husbandrie . 13. And that the Pains He in his Vineyard took Might be requited by the Fruit it bare , He shed the Grapes into his Bowle ; whose Look Might well have been his Monitor to beware : Its rubie die , had He but understood , He would have shunn'd this Liquor too , as Blood. 14. But , as it smil'd and sparkled in his face , And mov'd with generous fervor in the Cup , The un-suspicious Saint invited was With equal cheerfulnesse to drinke it up . So , untri'd Pleasures by their daintis skin And sweet behaviour , approbation win . 15. The flattering Liquor , as it downward went , Knock'd at his Heart , and easie entrance got ; Where with his Spirits it did complement , And soft delicious Fire amongst them put . Noah rejoyc'd to feele his bosome glow , And his old Ages Ice begin to thaw . 16. This Bait drew down another : for , alas , Good Man he little knew that Treacherie In his Soul-cheering Cup infused was ; Or that his Wine which sparkled , e'r would be Destructive flame : But Embers often rise Into Combustion , when We least surmise . 17. He freely takes a second Draught : and now The Liquor gather'd strength and grew more bold ; Impatient to be supprest below , Up to his Head it found a way , and roll'd About his Brains , wherein there 'gan to swimm Such thickning Clouds , that Reasons Sun grew dim 18. And then infected with the pois'nous Sweet , Alas no power was left him to abstein : No more to quench his Thirst , but that New Heat Which burnd his veins , He takes his Bowle again ; Which to the brim in careless haste he fills , And part on th' earth , part in his mouth he spills . 19. But now He Drunk no more ; the Wine Drunk Him , His Sense , his Judgement , and his Soul , and all ; ( For thus , when in their own wilde Draughts they swim , Our witty Language Men does Drunken call ) And did so thoroughly his Brain confound , That Earth , as well as Heav'n , He thinks turns round . 20. The Wine now sparkles in his eyes no lesse Than it did in the Bowl before : He stares On every thing , and yet he nothing sees ; He trips , and staggers , but no fall he fears , Nor feels it when he falls ; for having let His Bowl drop down , Himselfe fell after it . 21. Thus he who in the universall Flood Escap'd the fury of the proudest Wave , And on the Oceans back in triumph rode , Seeing below the whole Worlds woefull Grave ; Alas , was drowned in a silly Cup Which he himselfe unwittingly drunk up . 22. No Ark above this Deluge Us can bear But Temperance , which here the Saint forgot ; Who , as he fell , had neither thought nor care Of keeping on his modest Mantle ; but Quite destitute of Clothes , and Senses lay , And did his double Nakednesse display . 23. But as the Traytor who has slain the King Speeds from the Court as soon's the Fact is done : So now the treacherous Liquor back doth fling , And from the Murder it committed , run : Besides , a Rout of other Humors follows , And slaughter'd Noah in his Vomit wallows . 24. Slaughter'd indeed ; and now a Man no more ; For nothing is alive in Him but Beast , Which speaks its kinde by its lowd Swinish Roar : And thus he tumbling lies , untill opprest With his most heavy Self , he falls asleep , And in that nasty Rest his brains doth steep , 25. Thus , as one part of Luxury did grow In Paradise , the other planted was In Noahs Garden ; that the World might know Danger can breed and lurk in any place : Alas , the holiest Ground too often breeds As well as wholsome Floures , invenomed Weeds . 26. Heav'ns Bounty granted all Variety Of Meats to feast the Sober Appetite ; And added brisk and cheerfull Wine , to be The active Soule of Moderate Delight : But peevish Man abused by his grosse Ingratitude , Heav'ns Grace to Wantonness . 27. Neither by Eve's Example He would take , Nor Noahs , warning , though their Sanctity Did them far more invulnerable make Then common Mortalls feeble Breasts could be : Still He would needs goe dive to the profound Bottome of Pleasures , though himselfe he drownd . 28. And from that Bottome he fetch'd up at last Improved Fat and Full-grown Luxury , Who ne'r appeared unto Ages past More than a tolerable Prodigie , For she much cooler was , and tamer then , And did not banish Men quite out of Men , 29. But now she an unruly Monster grew , Being encourag'd by Wines rampant Flame ; And round about the World in Tryumph flew , All which she shipwrack'd in her Pois'nous stream : Raving and roaring Mad she was , and made All so , who practis'd her intemperate Trade . 30. The Laws of God , of Man , of Nature were Vain feeble Bridles , when-soever she Resolved in her furious Carreer To let the Circle of her Healths run free : Oft has she mingled with her Wines mad flood Friends , Brothers , Parents , Masters , Princes blood 31. Strange was her Shape , ( if yet Deformity May in Shapes Title share , ) her parched Head Burns up all hopes of Hair , and scorns to be By any thing but Baldnesse covered : Her humorish Eyes all red and putrid , seem In her own over-flowing Wine to swim . 32. But yet her Nose more provident is , for there The Wine is bottled up and runs not out : Onely the Bottle being thin and clear Speaks what it holds ; and studded round about With fervent Rubies , serveth her perhaps For a dear Item of a Bunch of Grapes . 33. Wroth fiery Knots are marshalled upon Her Forehead and her Cheeks : Had Sicilie Her Etna lost , this sulphurie Region Would shew it her in multiplicitie ; Onely these Hills are something lesse then that , Yet is their Horror and their Stink as great . 34. Her Lips are alway crannied and drie , Though every day a thousand times made wet ; For still her burning breath in passing by Makes them that Moisture instantly forget , And by the Poison of its fulsome Stinks Taints all the aromatick Wines she drinks . 35. But the vast storehouse of her Belly makes Her seem with Childe of Mountains , for in this The dainties which from all the World she rakes In one prodigious Heap congested is : Here Solomons brasen Sea it selfe might swimm , And its twelve Oxen too , and more with Them. 36. This is the Sink , where Surfet being bred , Of all Diseases doth the Parent grow ; Which She distributing from Foot to Head Doth undigested Pleasures turn to Woe . Thus , though the Bee doth pleasing Hony bring , She always endeth in a pois'nous Sting . 37. Who knows not that Luxuriant Mortals eat The copious fuell of their Sicknesses , And force their honest , but abused Meat Not to feed Nature , but her Maladies ? Who knows not that in Healths deceitfull Name They drink the Venome which destroieth Them ? 38. Themselves they diet thus with their own Death And to a Weapon of Destruction turn The Staff of Life : In vain Heav'ns Mercy hath So bounteous been ; if Man himself can learn To pick out 〈◊〉 in it , and through Its Sweetnesse , work his bitter Overthrow . 39. If Bacchus must be made a God , and have His larger and more constant Sacrifice Than He who all their Vines to Mortals gave , Whilst they the Gift more than the Giver prize ; If Ceres too a Goddesse grow , and We All sworn Devoto's to the Belly be . 40. Alas I and had not bold Mortalitie Commission large and full enough before To work our Ruine ! Was the Miserie Of Plagne , of Famine , and of War , so poor And weak , that We our Selves the help must lend Of Luxurie , to hasten on our End ! 41. 'T was time , high time for God himself to come And turn Physitian in this desperate Case : Our Madnesse swell'd so wide , that now no room For any Mortall helping Hand there was : 'T was time to Come ; and blessed be His Name For his dear Coming , for in time He came , 42. Jesus himself came down , and left the Feast Of all Delights which He above enjoy'd ; Into the Depth of Poverty He cast His life , and taught the World how to avoyd Intemperanc's Baits , which thick are set Onely where Riches the dominion get . 43. Then by his practik Abstinence He shewed Those who his royall steps would not disdain , How dangerous Luxurie might be subdued , And healthfull Temperance the Sceptre gain : Forty long dayes and nights at once he spent In Consecrating of his Servants Lent. 44. To this Example He his Doctrine joyn'd And for his frequent Text did Fasting take ; Proving that every Eye was worse then blinde Which no discoverie in Her could make Of richer Beauties , then those faint and thin Graces which hover in a polish'd Skin . 45. 'T is true She 's pale ; so is the Lilie too , So is her heav'nly Daughter Chastitie ; So is the Milk so is the virgin Snow ; And yet when Modestie would dressed be In her brave Scarlet , She doth raise a Flood Of Purple , and shine fair in Blushing Blood 46. She is contented to be lank and lean , As one who counts it Martiall Policie To keep her Amunition close within , The better to confront the Seige : for She Laughs at those plump and boasting Gallants who Can nothing but their swelling Outworks show . 47. For whilst her Walls are lesse , she hath lesse need Of numerous Powers to maintain the fight : But being Mistresse of all active Heed She stands upon her guard both day and night ; Being of creacherous ease , and sleep afraid , By which fat lazie bulwarks are betrai'd . 48. She knows what ballast will her Bulk suffice To keep her steady in this dangerous Sea , And layes in but enough : The Merchandise Which fraughts her stowage , pretious virtues be ; And provident she , no bigger than her self , Securely sails by every Rock and Shelf . 49. Her Parts and Passions all their duties know , And she as little fears a storm within , As from without : her humble flesh doth bow To all Commands ; no Officers repine What course so e'r she steers , but all conspire To make their own still saile with her desire . 50. Thus she does safely at that Port arrive Which leads into the Continent of Blisse ; The Port at which her restlesse aym did drive ; The onely Key and Gate of Paradise : For Paradise's sweets her stomack she Reserv'd , which there at length shall filled be . 51. This difficult but advantageous Grace Was that which Jesus strove on earth to sow ; But most ungratefull Earth so shamelesse was As not to suffer the faire seed to grow : Though a few honest beds did entertain it , The most part of the Garden did disdain it . 52. Those who unto the King of Abstinence Have sworn Allegiance , blush not to enrole Themselves the servants of Intemperance , And the mad virtue of their Revelling Bowle More sacred and obligatory count Then the bless'd Streams of the Baptismal Fount . 53. Else how comes that abominable Trade Of daily turning swine , to be profest With most applans not where the Pagan shade Upon prevented Reasons eyes hath east Blinde irreligions night ; but where the Rayes Of most revealed heav'n , gild Christian dayes . 54. Else how cam'st thou , unhappy Britaih , which Barr'st out all other Oceans by thy shore , To let the Sea of Drunkennes with such Unrulie fury in thy bowels roar ! O that thy feeble Sands should stronger be Then is thy Reason , or thy Pietie . 55. How has this deluge drown'd in Sottishnesse Thy once renouned sense of Braverie , Since in thy Helmeti , Swords , and Bucklers place A cowardly succession we see Of Pots and Glasses , and ( ô valours shame ! ) 〈◊〉 drinker turned into Credits name , 56. How come those Bacchanalian wars so dear In thy Repute , who prid'st thy self that thou So well appointed art , as not to fear Or Dutch , or Danish bowls ; but knowest how Foes and friends lives by the Grapes blood to shed , And , though not strike , yet , surely drink them dead . 57. How comes the Name of Cynik or of Clown , To dwell on them who never learn'd the Arts Of roaring Revels ? How is goodnes grown No more by virtues standard , but by quarts And Pottles to be measured , whil'st , alas , Carousers for the good companions pass ? 58. O how hast thou forgot what sumptuous Care Almighty Love hath taken to requite Thine Abstinence ; what Soule refreshing fare For Pieties untainted Appetite His bounteous hand prepares , and proves how He Excessive is in hospitalitie ! 59. Heav'n stood amaz'd at the magnificence Of that high banquet : nor could Phylax now Longer conceale the brave ecstatik sense He had of it ; for heav'nly bosoms glow So hot with Loves sublime exploits , that they Must split , did not their tongues their hearts display . 60. The famous Traytors storie being done , And Psyche having her short supper eat , The 〈◊〉 Guardian thus again begun : My Dear , this Evening seaion , and the 〈◊〉 Thou from thy Lords hand hast received , be The items of a greater feast to Me. 61. He , the sweet Doctor of chaste Abstinence Who taught his Servants not to clog their heart With corruptible Viands ; when from hence Already Sold , he shortly was to part , So great and rich a Banquet made , as may The whole Worlds Temperance 〈◊〉 then 〈◊〉 62. A 〈◊〉 not of gross and earthly chear Where Birds , or Beasts , or Fish might convives be . But of immortall Delicates , so dear , So sweet , so pretious , that onely He The God in whom all Power & sweetnes live Could such Celestiall entertainment give . 63. 'T was now the solemne time among the 〈◊〉 Their memorable Passover to ear : Nor would thine inoffensive Lord refuie That grand solemnitie to celebrate , And honour it , which like the faithfull 〈◊〉 On Him the Sun so long attended had . 64. With his Disciples down the Master sate , And in the spotlesse and unblemish'd Lamb Beheld the Copy of his purer State , In which no Criticks eye found room for blame Yet could not Innocence secure his life , More than the Lamb it saved from the knife . 65. The Lamb his tender fleece & skin had lost , And naked to the fire exposed was . Where all its harmlesse , helplesse , flesh was roste : And here he read atorehand his own case , How to his Cross the Jewish furie tost him , And how the flaming wrath of Heav'n did rost him . 66. The sad attendance of that bitter sauce Which sourest Herbs about the Meat had thrown , The dark resemblance of those torments was With which his Dish of deepest woe was strown , The Weeds of humane sins , which far exceed In bitternes , all Herbs that earth can breed . 67. The Haste which quickned on this transient feasi , Was not so winged as the noble speed With which He posted in desire to rest Upon the cruel Cross his tender Head : A wofull resting place was that , and yet To Love no Pillow seem'd so soft as , 68. But having 〈◊〉 this 〈◊〉 And with due honor brought it 〈◊〉 its geave , He makes way for that tender 〈◊〉 Which as his finall favour he did save To print his dearest Memory most deep In the soft Sonles of his beloved Sheep . 69. He with a Towel , having laid aside His Mantle , girds himself ; for humble he Would not the least impediment abide Of his officious Activitie : With water then filling a Basin full Down at his own Disciples feet he fell . 70. The Conscience of his own eternall worth , And of his universall Soveraigntie , The certain knowledge that He 〈◊〉 forth From his bright Fathers arms , and was to be There re-inthroned , could not hold him up : All this he knew , and yet he down did stoop . 71. Stoop then prood Mortals , whosoe'r yee be , Who have no power alone to stand upright , Stoop , now you see your Saviour on his Knee , Who doth sustaine your Being , by his might ; Stoop , now you see . Him to his Servants bow , And the Most-high submit himself 〈◊〉 72. To stand on foolish Terms of 〈◊〉 now Is but to found your glorie on your shame : Is it not more illustrious to bow With Jesus , then with Lucifer to aime Above your reach ? O why will Dust forget The place originally due to it ! 73. But what 's Gods bus'nes at his Servants feet ? Even to Wash and Wipe them 〈◊〉 . O now Stoop lower still , lower and lower yet , For at the lowest you are not so 〈◊〉 As He the 〈◊〉 King , who here Hath made himself a 〈◊〉 Minister . 74. When Jesus by his Water ciensed had Hir Servants seet , and by his Grace their 〈◊〉 , 〈◊〉 what Preparation must be made By all who ever mean to have their Parts In his pure 〈◊〉 ; down he sits again , And them with 〈◊〉 doth entertain . 75. The Ends of sumptuous Banquets use to be Crown'd with most soveraign Varieties , Which may the Convives learned Luxurie With deep and new found Ravishment surprise ; And Jesus would not have this Supper want That costly Point of Princely Complement . 76. Indeed the Supper which They now had eat Into the Belly its direct way took , Where in the Kitchin of poor Mortall Meat It was committed unto Heat to Cook : And Heats best skill could onely dresse it 〈◊〉 To feed the Body which contained it . 77. But Christs 〈◊〉 Designe was now With such a royall Feast to blesse the Bord , As might make Spirits fat and healthfull grow , And thriving Nutriment to Soules afford ; Such Nutriment as might full power give Unto his Guests eternally to live . 78. In his Almighty Hand he took the Bread ; And pour'd his plenall Blessing upon it : Never on any but his own dear Head Such potent Benediction did sit ; Indeed , it was that Blessings Echo , and Bounded upon his Body in his Hand . 79. For having broke that Bread He reached it To his Disciples , saying , Take and eat This is my Body broke for You ; and let My dear Remembrance live in this your Meat . But Jesu's Feast must not be drie ; for Wine Equall to this high Dainties He doth joyne . 80. He takes the Cup , and Drink Yee all of this , It is my Blood of the new Testument Says He , which shed and freely given is To wash the Sins of all that will repent ? As often as you of this Chalice drink Of Me your liberall Redeemer think 81. Sweet Jesu ! ô how can thy World forget Their royall 〈◊〉 , and his 〈◊〉 , who Upon their Tables his own Self hath 〈◊〉 ; Who in their holy Cups fails not to flow , And in their Dishes lie . Did ever Friend So 〈◊〉 a Token of his Love 〈◊〉 ? 82. Infallibly there dost Thou flow and lie ; Though Mortall Eyes discover no such thing ; Quick sighted Faith reads all the Mystery And humble pious Soules doth easily bring Into the Wonders 〈◊〉 , and there Makes all the 〈◊〉 of this Truth 〈◊〉 , 83. She generously dares on God relie And trust his Word how strange soe'r it 〈◊〉 If Jesus once pronounces This is my Body and Blood ; Far far be it , cries She ; That I should think my dying Lord would 〈◊〉 〈◊〉 in his 〈◊〉 of Drink and 〈◊〉 84. ( His Word is most Omnipotent , and He Can doe what e'r He says ; and more than I Can or would understand What is 't to me If He 〈◊〉 Humane Capacitie ? Surely it well becomes Him so to doe , Nor were He God , if He could not doe so 85. Let Him say what He will , I must denie Him to be God , or else Beleeve his Word Me it concerneth not to verifie What He proclaims ; I onely must afford Meek Credit , and let Him alone to make Good , whatsoever He is 〈◊〉 to speak , ) 86. Grosse and unworthy Spirits sure They be Who of their Lord such mean Conceptions 〈◊〉 That parting from his dearest Consorts . He No Token of his Love did leave with Them. But simple Bread and Wine : a likely thing , And well-becoming Heav'ns magnificent King , 87. A likely Thing , that when the susty blood Of Bulls and Goars cannot wash Sin away , The Blood of Grapes should with a stronger Flood 〈◊〉 over whelm and drown the Worlds 〈◊〉 : O no , such Virtue in no Blood can dwell But that which through the Veins of God did thrill . 88. Ask me not then , How can the thing be done , 〈◊〉 power of Sense or Reason can 〈◊〉 it ? 〈◊〉 , is 〈◊〉 are , what Demonstration 〈◊〉 〈◊〉 as this My God 〈◊〉 〈◊〉 〈◊〉 if you once can prove that He can lie , 〈◊〉 〈◊〉 , and 〈◊〉 too , I 〈◊〉 〈◊〉 . 89. What thank is it that you can credit that Which your own sense and Reasons eye reads plain ? Heavn's much to them beholden , who will not Beleeve it higher is than they can strein ; Who jealous are of God , and will not be Induce'd to trust him further than they see . 90. And yet had you these modest eyes of mine , You in this gloomie Cloud would see the Sun That Sun , who wisely doth disdain to shine On Those who with bold Prying presse upon His secret Majestie , which plainly I Because I make no anxious search , descrie . 91. This is the valorous Resolution Of Gallant Faith : and this will serve to be The blessed Rule by which all those will run Who are the Scholars of Humilitie . Yet , I must tell thee Psyche , itching Pride Will not hereafter thus be satisfied . 92. A thousand waspish Syllogismes will Be buzzing from the Mouthes of those who build Their ground works of Religion on the skill Which they for granted take , their brains has fild ; Till Quaeries , Doubts , Distinctions , Niceties , First grow to Schismes , and then to Heresies . 93. Needs will they prie into the Manner how This mystick Miracle to passe was brought , And madly being not content to know What Christ thought fit to teach them , study out They know not what , and make this banquet prove A Sacrament of war , and not of love . 94. Some peep too neer , and spie what is not there , Some carelesly take what is there away : Some will confesse no Miracle , for fear That should prove Consequential , which they Would not have so , and that themselves should be Forc'd to acknowledge more than they can see . 95. Some sift Existence , Substance , Accidents , And make the Laws of Aristotle be The Umpiers in Religion . Thus the Rents Which Art strives to sew up in Pietie By that unworthy clownish Needle are Onely made wider than before they were . 96. O happy world , if all would once agree In that which Jesus hath so plainly taught ! If those short Words might but sincerely be Imbraced , and no more in question brought ! If for the Manner they would trust their Lord , And for the Substance , take Him at his Word ! 97. For Heav'n its faithfull wheel shall sooner turn , And backward hale the Sun into the East ; The Northern Polar Bear shall sooner burn , And Siriu's mouth be sealed up with Frost ; The Earth into the Sphears shall sooner leap , And tumble down all Height into the Deep ; 98. Then any Syllable which droppeth from The Lipps of Jesus can be born away Upon the Windes swift wings , and never come Back with its full effect . And yet the day Will come , when Men will be so mad in this Cleer point , as to dispute away their Blisse . 99. It is in vain to tell these Wranglers how Jesus could graft cold stones into the stock Of Abraham , and make them Fertile grow In Israelites ; Or that the Bread He took In 's daily diet , was not wholly spent , But part into his Bodies substance went. 100. In vain to tell them , how , into his Blood The Wine he drank was changed day by day : For though such Speculations understood With prudent reverence , might make easier way Unto the Mysterie ; yet Wranglers will Because they will be so , be Wranglers still , 101. But as the sweetest Roses are beset With a strict Seige of Thorns ; whilst vulgar 〈◊〉 Which are not worth the Choking never meet With armed Neighbours , whose infestive Powers Might plant their Bane about them : so it fares With this rich Bread invaded by the Tares . 102. What heart can of the monstrous Gnostiks think And not abhorre their damned sacrifice , The matchlesse , and the most blasphemous sink Of odious impudent Impieties ? Psyche , Thou never yet heardst of so black A sin , as they doe their Religion make . 103. But I in reverence to thy Blush , forbear That deep Abominations Den to rake , Whose rank Sent reaks up to the highest Sphear And in Gods Nostrills stincks : Yet leave must take To tell thee thine own Albion will not be Afraid of Sacramentall Villany . 104. For in the Dreggs of Time , when Wealth and Pride Have fatned British Hearts fit to defie All Sacred Discipline , and to the Tide Of furious Licence and Impiety Op'd a vast Gap , unhallowed Hands will dare From holy Priests this reverend Work to tear . 105. Mechanick Zeal , inspir'd by Sottishnesse , And by enthusiastick Ordination Of Self-deluded Fancie Call'd to dresse This Mystick Feast in the reformed fashion , Will purest Purity it selfe defile , And by Heav'ns Gate finde out a Way to Hell. 106. But happy Thou who shalt not live to see Thine Eyes tormented by that cursed Sight , Which shall both Acted , and Permitted be By equal Sons of everlasting Night . Come then , let our Discourse return and be Spent on this Miracle of Purity 107. Thy Lords great Feast was the high Consummation Of Israels Passover ; A Feast which did With mystick power antidate his Passion , And that long-long'd-for Word , 'T is finished . Right noble was that typick Passover , But nobler this , because Substantial , here . 108. How much more pure and pretious is this Lamb Who , though the Feast unto himselfe be soure , Presents no Sauce of bitter herbs to them Who are the Convives , but with all the power Of Sweetnesse entertains their Palates , and All Joyes to wait upon them doth command . 109. This is that more renoun'd Viaticum The Israel of God to fortifie When they from Pharaohs iron Bondage come , And travell to their holy Liberty . O Psyche , those old Stories plainlier are Reacted in the Christian Hemisphear . 110. Sin is that hatefull Egypt , where doth reign A King how much more fierce than Pharaoh was , The Tyrant Belzebub who throws his Chain About the World ; and makes all Nations passe Under a more unreasonable Law Than making Brick , whilst They 'r denyed Straw . 111. But pious Soules are by this Paschal Feast Both strengthned and encouraged to throw This servile Yoak away , and thither haste Where everlasting Liberty doth grow : Although their hard obstructed Passage be Thorough the Wildernesse , and the Red Sea. 112. This enigmatick Life of Misery Can own both those repugnant Names : what are Its Storms , and Broils , and Tumults , but a Sea Red with Destruction ? What is daily fear With helplesse Desolation , and Distresse , If not a squalid fatal Wildernesse . 113. But through this wretched Desert , and this Sea , The Virtue of this Passover will lead Beleeving Soules , untill they safely be Of blessed Canaan inherited , That Canaan whose Milk and Honey is The sweetnesse of exuberant Paradise , 114. That Canaan where no Jebusites shall be Thorns in the Sides of its accomplish'd Rest , And whence no Babylonish Potency Shall root Them out who there are once possest ; A Canaan which alone makes good the grand And glorious Title of The holy Land. 115. This Sacramental Bread , and this alone Is that supporting Staffe of Life , by which The stout and faithfull Generation Take their brave journey unto Heav'n , and reach The top of their Desires more surely far Than by his Staffe the Artist does the Star. 116. By Bread , and Bread alone , Man now must live , Ev'n by this Bread which from Gods own Mouth came ; Christs potent institution did give This Virtue to it ; and Himselfe proclaim Aforehand , that Men must not hope or think To Live ; but by this Suppers Meat and Drink . 117. All Delicacies moulded up in one Pure pretious Composition are here : Ne'r did the Sybarit s Invention Upon their Tables sacrifice such cheere Unto their 〈◊〉 which alone to them The greatest of the Deities did seem . 118. The Syracusian Bords did never sweat Under such Dainties : Alexandrian Feasts Did never with such princely sprightfull Meat Ravish the Palates of their dearest Guests : No Asiatick , nor no Medick Fare , No Cates of Marseils may with these compare . 119. Great Solomons profoundest Industrie Which through all Nature did his Pleasures hunt , Sifting and boulting everie Suavitie , To finde what Sweets did flow with most Content , Nought but unsa vorie Vanitie could taste : All Solid pleasures here alone are plac't , 120. Here , in this Bread , this rich Conspiracie Of most substantiall Delights ; to which That pure Angelick Cheer which bounteouslie Heav'ns carefull Hand did every morning reach Unto his Israel , journying in the bare And hungrie desert , was course homely fare . 121. Nor is the Dainties of the Cup lesse rich Than that which in the noble Patin lies : The Wine of Love , of Life , of Spirits , which By new un-heard of heavenly properties The heart of Man with such Delights doth cheer As never fears the worst assaults of fear . 122. Heavens prudent Law had taken order that No Creatures Blood the Lippe of Man should stain : O no : The Caution was just and fit , That all those Mouthes might be reserved clean In reverence to the Blood of this great Lamb Which was into beheving lips to stream . 123. O blessed , bloody , peacefull Wine ! O how Divinely hast thou satisfaction made For that enflaming Poison which doth flow In other Wines ! may Noah now be glad Of his Invention , since his foule mishap Is clean wash'd out by this all purging Grape . 124. This is that Wine wherein dwells Veritie The Veritie of Heav'n : For Heav'n in it All melted is : Those noble Joies which we Bath'd in at home , are heer together met In sweet epitomie , and smiling swim About the Chalices most reverend Brim . 125. Let Luxurie turn other wines into The milk of Venus , and unto its Cupps As to the Bottles of her bosome goe , Whence onely furious uncleannesse drops : This is the purest Juice that can be prest From Chastities own most unspotted breast . 126. Of this , milde Doves may drink , and never fear An inflammation which might entrench On their chaste Spirits : Devoted Virgins heer Their 〈◊〉 and bashfull Hearts may safely drench : This Liquor breeds no flames but soft and cool , Which though they burn , cannot infect the soul. 127. Should Greek , Canarie , or Pannonian Wine , Should Spanish , French , Italian , and the rest Which crown the Bowles of Princes , all combine In one Extraction , and be richly drest With Aromatick Helps ; they would be all If paralleld with this , but costly Gall. 128. Ambitious Cleopatra's sumptuous Bowle Where her Luxuriant Jewell learn'd to swimme , And its inestimable Riches roule Melted and mixed with the gallant stream , Compared with this Cup was full as vile As any Bottle filled at her Nile . 129. This makes those wines all blush for their own shame Which in proud Belteshazzers Goblets smil'd ; Which Holofernes to the beauteous Dame , And yet more Masculine then Beauteous fild ; That Dame , who in her Nations quarrell durst Lesse for his Wine than for his heart-blood thirst . 130. Sardanapalus with his Coste and Care , Such precious liquor never could obtaine ; No Epicurean wishes ever were Advanced unto so sublime a strain , As to desire so rich a Draught as this , Whose worthabove all Fancies Compasse is . 131. For where the Juice of other Grapes doth reign , Both Sense and Reason feel its Tyranny ; Which being drownd together with their Brain , Forth with each Member , and each faculty To beastly Madnesse is enslav'd , and flies On Murders , Rapines , Rapes , and Villanies . 132. But where this Wine of Angels domineers The Heart with noble Drunkennesse it fills , For all its Powers and Spirits it overbears With a sweet stream of mystick Miracles , Untill intoxicated by this Flood Of Love and Heav'n , the Man is Drunk with God. 133. Strange , Psyche , are this Drunkennesses Fits ; Oft have I seen , and them as oft admired : The World has thought these Men besides their Wits , When with this Liquors flame it saw them fired . But We know what ecstatick Raptures mean , And Zeals exploits , when it hath got the Rein. 134. Oft have I seen brave Spirits , when they rose From this great Banquet , fill'd with generous Rage , Flie in the face of Sin ; and nobly choose The stoutest Foes whereon they might engage Their heav'nly Confidence , nor has their high Adventure faild to reach down Victory . 135. Oft have I seen Them scorn the Frown of Death , Oft have I seen them hug the Crosse and Spear , Oft have I heard them spend their finall breath In wooing greater Torments to come neer , Oft have I seen them enter single fight Both with the Peers , and with the Prince of Night . 136. For well they know what Strength they have within , And by tenacious Faith they hold it fast : How can those Champions ever fail to win Amidst whose Armour Heav'n it selfe is plac'd ? What Battery can prevail against that Breast Which is infallibly with God possest ? 137. For to augment the Wonder , Psyche , this Great Feast of Feasts , can never all be spent : When Millions are filled , still it is Intirely whole , and knows no detriment . So , though the whole World drinks in Air , yet still The undiminish'd Region is full . 138. And yet not so : For here each One doth eate The totall Feast , yet each One leaves it whole : These antecedent Ages cannot cheat Those which lagg on behinde : whilst Heav'n doth roll , And Earth stand still , this ever-teeming Bord. The same Delights will unto All afford . 139. No Fount lives on such living Springs as dwell In this pure Cup of Life , to which though all The World doe daily flock , to drink , yet still It keeps its equal Plenitude , nor shall The busie School , with all its Company Of Doubts and Queries hope to draw it drie , 140. Though all Heav'ns starry Tapers lighted be At Phebu's eyes , his Raies are still intire ; Though in each River , Fountain , Lake , or Sea His Image shines , yet his original Fire Is onely one , which doth it selfe so wide In its compleat Similitude divide . 141. Thus , and more really than thus , this Feast Most absolutely One , it selfe doth spread Into the Mouth and Heart of every Guest , And there far more celestial Splendor shed Than when the Sun by his meridian Ray Triumphs upon the highest Throne of Day , 142. The Blessed Lord , not many years agoe , Had borrow'd of the World Humanity , And dress'd Himselfe in Maries bowells so That He became compleatly Man : yet He Though by this Condescent , new Raies He set In Natures Crown , still thought Himselfe in debt . 143. Right Generous as He was , He ment to pay All back again which He receiv'd from Her : His Body and his Blood He ment to lay Upon the Crosse , and make Requitall there To all his Creditors , and freely by That Payment ransome Them from Misery , 144. And yet , because his Humane Nature He So dearly lov'd that He resolv'd to bear It home in Triumph , and eternalie Those Robes of boundlesse Love and Mercie Wear : E'r He his journey took , He plotted how It might Ascend , and yet Remain below , 145. Remain below ; and be as oft Restored As Man would please to take it : And the way He Instituted was by this adored Mysterious Banquet , which doth day by day Repay his Flesh and Blood , that Man may eat And drink , and with his God incorporate . 146. For , to compleat his most excessive Love Beyond the reach of any Parauel ; This 〈◊〉 Pay He doth so far improve , That his 〈◊〉 Godhead joyns to swell The royall Feast ; for this can never be Dissevered from his Humanity 147. O Banquet ! fit for His Magnificence Who is the Universes Soveraign . By this dear Project , Psyche , Mercies Prince Collecteth in his more than golden Chain His World unto Himself , and ties 〈◊〉 close , That no Disunion can interpose . 148. The glorious Incarnation began To tie this Knot ; which now redoubled is : There God vouchsas d to joyne Himselfe with Man Here Man has leave to make the Juncture His , And knit himself to his 〈◊〉 O What God stoop'd ever to his Creature so ! 149. By this sweet Combination Men doe grow 〈◊〉 of their Singularities , Their 〈◊〉 Interests , their I and Thou , Their Mine and 〈◊〉 their grounds of Avarice , Of Envie , of 〈◊〉 any comply In holy Peaces common Unitie . 150. This is the Cement , which together ties The Stones which in the Churches Fabrik lie , The common Ligature which doth comprise Each Joynt and Member in the Mysterie Of Christs spirituall Body , untill He The Shepheard , and his Sheep , in one agree . 151. For as the Reasonable Soule doth swimm . Intirely one through all the Body ; yet In every Member , and in every Limm In its Totality doth single sit : So by this Sacramentall Union Jesus is One to All , and All to One , 152. Beleeve it Psyche , though thy Mortal Eye Sees no such brave Attendance on this Bord , Yet thick the Waiters stand whose Dignity Shines next the Glories of their royall Lord : No Prince was on his Coronation Day E'r honored by such Servitors as They. 153. The gallant Cherubs , and the Seraphs here With legions of fairest Angels meet , And in all awfull Reverence draw neer , Ravish'd at what you Mortals Drink and Eat ; Here royall Principalities attend , Here Thrones bowe down , & heer Dominions bend , 154. For when they are above in their bright sphear The glorious Ocean of eternal Sweets , Their blessed Eyes behold no richer Cheer Than Mercy on this noble Table sets ; Nor did the Cherubs which kept Paradise Finde there such glorious Varieties . 155. Pure are their Eyes , and they can easily passe Through the thick Veil which on the Feast doth lie , A Veil which in profound Compassion was Thrown on the Count'nance of this Mystery , Which darts more glories from its naked face Than ever did great Mose's Temples grace . 156. So long as mortall Grossenesse sticks upon The Brows of Man , and cloggs his feeble Sight , One glimpse of heav'nly Majesty alone Would seal his eyes up with eternall Night ; For what exceedeth , doth corrupt , their reach ; Transcendent Lustre prov's as dark as Pitch . 157. When Batts may venture to the Eagles Nest , And full against the Suns , their own eyes set ; When blear-ey'd Owles may leave their gloomie Roost And with safe Looks the Face of High-noon met ; When Midnight dares throw off her sable Cloke ; And into bright Aurora's Wardrobe look . 158. Then may dim-sighted Men with safety gaze Upon their Lords unveiled Brightnesse ; then May they directly to his royall Face Without a Perspectives Assistance run ; Then may they boldly scorn , their Eyes to shrowd Under the moderate Shaddow of a Cloud . 159. But Jesus who full well their Weaknesse knew , Did in the Shelter of plain Wine and Bread Accommodate his Goodnesse to their View ; That in Familiar Elements they might read The hidden Mystery , and happy be Above all that their Mortal eyes could see . 160. The time shall come , when the dull Dust shall be By the brisk Virtue of the Resurrection Resin'd and rais'd to a Capacity Of radiant and spiritual Perfection ; When faithfull Soules in their celestial Rest Shall at the Lambs unvciled Supper feast 161. Mean while , it is their Priviledge , that they May freely in the Shade enjoy the Sun ; That in the Darknesse they may meet the Day , And in Hopes Region finde Fruition . But who , sweet Psyche , would beleeve , that hence Man should draw reason of Irreverence ! 162. Alas , when Time shall old and doting grow , And Christian Spirits sympathize with it ; 〈◊〉 will be bold to make this Banquet know That by its Out-side They doe square and fit Their estimation of it ; and that there Their Faith admits no more than doth appear . 163. It must be Superstition , if they Should think Gods Table holier than their own ; If of this Cup and Patin they bewray An higher thought , than of those all the Town Use in the publick Inns , when e'r they keep Their free Communion of Good-Fellow ship . 164. Nor Jove nor Juno , nor the silliest He Or She of all that Rabble , who were made Gods by vain Man ; found such impiety In those their Makers , as to be betray'd To slovenish Altars , and to 〈◊〉 Rites By fained Zeal's irreverent Deceits . 165. Must Rudenesse onely be permitted to Attend on Jesu's noblest 〈◊〉 ? And must it for most pure 〈◊〉 goe Because so grosse and 〈◊〉 Surely We Are much too blanie in Heav'n , who never knew Such kinde of 〈◊〉 to our God was due . 166. Is this the Thanks for keeping in his flames Of most intolefable Majesty , Which once unveild , by its immortal streams Would them devour , and all their slovenrie ? Alas , that Love should thus neglected be , And for no cause , but mighty Charity ! 167. But those brave Lovers , of whose generous breast Jesus intire possession has took , Are so inamored of this royal Feast , That with all humble Reverence they look Upon it , and in faithfull pure desire , After Angelick Complements aspire , 168. Their Hearts beat high with that illustrious Zeal Which fires our Breasts , and fain would stoop as low As doe the Seraphs , when this Miracle Of Love invites their reverent knees to bow : Fain would they have their passionate Piety As infinite as is this Mystery . 169. For infinite it is ; and gladly I , Would its Infinitude to Thee display ; No Theem with such delight could sit on my Admiring Tongue : But Angels must give way To ecstacies , in such vast Deeps , where Love Himselfe the utmost of his Power doth prove . 170. Here Phylax ended , and observed how The Bait would operate which He had cast To Psyches heart : which being captiv'd now By his Discourses Charms , and chained fast Unto the Tables foot which He set out , This pious answer gently forth she brought : 171. My Soules sweet Friend , what thanks can I repay For all this honey which thy Tongue hath shed Into my ears and heart 〈◊〉 Phylax may He whom Thou praisedst , poure upon thy head Thy full Requitall : As for sunple Me , What can the poor Worme Psyche give to Thee ? 172. She can give nothing , but 〈◊〉 still A begger , 〈◊〉 for further Favours sues ; Yet not for Cates my stomacks mouth to fill , 〈◊〉 No Famins Power could make me chuse My other Diet , if at this sweet 〈◊〉 Of Love and Heav'n , my Soul may now be Guest . 173. And if it be not so , I am undone ; Such Hunger knaws , such Thirst does burn my heart That by that Banquets Comfort I alone Can rescued be from this impatient Smart : And 't is thy courteous fault , dear Phylax , who With its Description Me hast ravish'd so . 174. The sickly , what but Health can satisfie ? And what but Balsame can desired be To stop the Wounds wide Mouth and bloody Crie ? What does the hunted Deer so pant to see , But some coole Fount , or soveraign Ditany ? What can the Captive wish , but Liberty ? 175. My Health , my Balsame , and my Liberty , My Dear 〈◊〉 , and my Fount of Blisse , My onely Nectur and Ambrosia lie Treasur'd up in this Banquet : If I misse Of this my Wish , alas , what shall I doe , What hope , what helpe for my encreasing Woe ? 176. She fainted here . But Phylax reach'd his hand Unto her Arm , and Comfort to her Heart . I like , said He , thy noble Ardour , and Its fuell 〈◊〉 unto 〈◊〉 Fire impart . In yonder House there lives a reverend Priest 〈◊〉 for thy pious foule will dresse this Feast . 177. This said ; He leads 〈◊〉 Virgin thither , where In 〈◊〉 〈◊〉 room a 〈◊〉 of Faithfull Hearts 〈◊〉 that great Bus'nesse early did prepare ; For 〈◊〉 〈◊〉 forc'd them to all Arts Of 〈◊〉 and glad they were to choose Such Temples as were hidden from their Foes . 178. There in a Chalice and a Dish of Wood , The 〈◊〉 of 〈◊〉 Poverty , The wonder of their Saviours Flesh and Blood With golden Hearts they waited on . But We Alas in Patins and in Cups of Plate With Hearts of Wood this Banquet celebrate . 179. They in the Strangers Zeal-inflamed eye Such genuine beams of Piety descrised As soon dispell'd all mists of Jealousie Which serupulous Fear had rais'd ; unknown untried She is receiv'd : Besides , the holy Priest By Heav'n was warn'd to entertain this Guest . 180. Phylax withdrew his nimble Selfe into His Closet of Invisibility ; Yet still attended on his Psyche ; who Approached to the royall Mystery With such brave fervor , that her hungry Haste Almost as boundlesse seemed , as the Feast . 181. O how her Soule into the Dish did leap , And dive down to the Bottom of the Cup ! With what Inamorations did she weep ! What sighs of Joy did break her bosome ope ! How did Fear strive with Love ! How did she groan Between Humility , and Ambition ! 182. O how She thinks her Lips and Heart impure ! And yet she cannot for a World refrain : She knows not how this Life she should endure , If from the Life of Life She must contain : She knows not how her Iron should for beak To meet the Loadstone now it was so neer . 183. Whilst in this dainty Agony she lay , Into her Mouth the Priest gives her her Blisse . Which to her Heart directly took its way And drown'd it in exuberant Sweetnesses : She now no longer Psyche is , for she Is all converted into Ecftafie . 184. O most Miraculous Feast , how fain my Song Would be Luxuriant in admiring Thee ! But neither mine , nor Phylax's high Tongue Knows how to reach that lofty Harmonie Of all united Sweets and Joyes which lie In bounteous Loves protoundest Mystery . 185. Yet may my pained Soule have leave to lay At this Songs foot its just and heavy Sighs ; Which , never since mine Eyes first op'd on Day So deeply rellished Lifes miseries : The more my shame , whose mighty Sins for Me Have earned this Heart-knawing Agonie . 186. Time was , when Heav'n in this late happy 〈◊〉 Kept open house ; when this Celestiall Feast Did freely wooe all Hearts to come and fill Their holy Appetites with all the best Of antidated Blisse , and grow Divine With this Spirituall mighty Bread and Wine . 187. But now both Feast and Bord devoured are By a new Banquet , as jejune and drie As barren Air ; for all this Pulpit Cheer Feeds but the itching Ears strange Boulimie : Whilst still the Heart remains as lank and thin ; And nothing fatter grows , but lusty Sin. 188. Sin fatter grows ; so fat that now it dares Kick both at Earth and Heav'n , and scorns to be Aw'd by those generous and ingenuous Fears Which are the Reins of Virtuous Modesty ; It mocketh Veng'ance and derideth Law , Because their patient Sword they slowly draw . 189. O how come Christian Soules so well content To want the choisest Viands Heav'n could give ! O how preposterously Abstinent Are they who with all riotous Dainties strive To fortisie the Belly , but can finde No Time to Victuall and enforce the Minde ! 190. Surely those Hero's were more prudent far Upon whose nearer hearts the warmer Blood Of Jesus dropp'd : not once a Moneth , or year , Ordivers Years , they with this holy Food Cheer'd up their Soules ; but every Morning fed , And made the Lord of Life their Daily Bread. 191. With Heav'n this alway kept their bosomes warme , This made Them Eagle-like their strength renew ; With death-despising Courage this did arme Their gentlest Spirits ; By this they Masters grew Of Earth and Hell , which having trampled down , Heav'n too by Violence They made their own . 192. But ô , my Heart , why art Thou stealing thus From thine own Woes , thy Neighbours to deplore ? Time was , when ( whilst thine unsledged Wickednesse Flew not at Heav'ns long patient face , nor tore This Judgment thence , ) I once a Week at least Could at this Bord of Blessings be a Guest . 193. Then with sweet Comfort could I turn mine Eye Back on the year , which with Delight did run ; Then could I count what Gains I reaped by My constant Trading in Devotion ; Rejoycing in my satisfied Minde That every Sunday I in Heav'n had din'd . 193. But now the flaming Coursers of the Sun Are drawing on the fourteenth Moneth , since I Attended on the Celebration Of this sweet life-enlivening Mystery ; Which yet I then was fain to steal , and so A Thief that Day to Paradise did goe . 194. I went indeed , But a Forbidden Tree Strait woo'd my liquorish Hand , and foolish I Beleev'd the flattering Bait , and would not see How treacherous an Hook beneath did lie . Dear , wonderous dear , this heedlesse Fault did cost Me , For all my heav'nly Joyes and Powers it lost Me , 195. It lost Me all , and no Recruit was nie , But I am lest aPrey to this long Fast : O how the Palate of my Soule is drie , What burning Drought doth shrivell up and waste The Bowels of my Heart ! how is my Minde With most uncomfortable Squalor pin'd ! 196. O how my Understandings Pinions tire , And flag below when I aloft would soar ! What leaden Numnesse damps those hopes of Fire With which my Fancie'gan to glow before ! What Languor cloggs my fainting Will , whilst ! On dark unworthy Earth thus groveling lie ! 197. O how this drie and barren Verse attests The heavy Truth of these my Lamentations ! O pitty Me , all you whose gentle Breasts E'r felt the Stings of Mysticall Vexations ! Pitty Me , ô my candid Readers , now What makes me tire your Patience , you know . 198. Had I my wonted Share in that dear Feast Which with celestiall Spirits embraves the Heart ; A fairer Banquet I for You had drest ; Who now can onely by my pined Smart Warn You to prize , and to imbrace with 〈◊〉 Religious Tendernesse , what I have lost . 199. Lost hitherto : But must that Losse run on , And can my Life mean while make good its Name ? Can Day maintain her Self , if once the Sun Deny to feed her with his vitall Flame ? Can Rivers keep their constant full-tide Course , If once the living Spring doth them divorce ? 201. O tender King of Love , whose sumptuous Care For hungry Hearts that high Provision made , Behold my starved Soule lies gasping here For one dear Crumb of thy mysterious Bread , And craves to cool its burning Tongue , one Drop Of liquid Life from thy all-saving Cup. 202. I know my Worthlessenesse , sweet Lord , and how Unfit I am to look for any Share In those peculiar Delicates , which Thou For thine own genuine Children didst prepare : Yet to a Dogg once more thy leave afford To catch what falleth from thy Childrens Bord. PSYCHE : OR LOVES MYSTERIE . CANTO XIII . The Death of Love. ARGUMENT . LOve , having Liv'd for Man , is pleas'd to Dy , To make his purchase sure by Life and Death ; Through Earths profoundest Gulfe of Tyranny , And the vast Ocean of Heav'ns mighty Wrath He nobly waded ; and upon the Shore , Having first spent his Blood , his Soule did poure . 1. SOule of all Sweets , ô Life , how dear art Thou To all that ever had a Taste of Thee ! How much of Heav'n it selfe infus'd doth flow Into the region of thy Suavity ! Indeed Heav'n were not Heav'n , did it not joyn To make it Selfe , by Marrying Thee , divine , 2. Thou in the Center of Divinity Before the Birth of Ages hadst thy Spring , Where thou didst sweetly Smile amidst the Three Most undivided One , and traversing Those Heights & Depths of Blessedness , didst through Eternities immense Expansion flow 3. Thence , when the World burst out from Nothing , thou Didst spare some Streams Created Hearts to cheer : No Bosomes with that Influence did glow , But of thy Sweets they straight enamor'd were , Which , as their richest dearest Jewells , they Close in the heart of their own Hearts did lay , 4. Their Goods , their Parents , or their Children were Not halfe so pretious to Them , as Thou : Their Joynts , their Limbs , their Skin , they well could spare Their tender Name and Fame , they could allow . A Prey to Injury , so they by them Might Thee , and thy Security 〈◊〉 5. The vilest Worme , whom Thou dost please to grace , Forgetteth not that worth he gains by Thee : He shoots his warey Self from place to place , And , when oppressed , feeble though he be , He turns again , and with the strongest Foe Tries what for thy deer Rescue He can doe . 6. The wretched Serpent is content to feed On basest Dust , rather than part with Thee ; Though Curses poure their Streams upon his head , He makes his Body all one Helmet be To sheltre it ; and roules himself about Himself , to keep all mortall violence out . 7. Nay when the Sword or Wand its way has cut Quite through his Circles , till his Body be An heap of fragments ; He himself doth knit Ev'n by the Cement of his Wounds , till He Grows One again ; So lothe he is to die , Though his damn'd life be but his Miserie . 8. What Voyages will silly Swallows take Warme Seasons round about the World to chase ! What hard shift will the hunted Partridge make To shun the greedy Griffens deadly face ! What Wings of Speed , what Tricks , and Sleights will fear Of Death , soon teach the close-pursued Hare ! 6. In how great Sweat and Pains doe Pismires spend Their warmer Moneths , to reap and carry home Their Cropp , which in the Cold , may them befreind With Sustentation , and defend Them from The fear of loosing that poor Life , which They , In love of it , to endlesse Toile betray 10. The most industrious never-tired Bee Flies through all Summer , knocking at the door Of every likely Flower , where thoughtfull she Can borrow ought towards her Winter Store ; And thus for love of Life , her honey trade A bitter course of Painfulnes is made , 11. Yea , ev'n the simplest Weed , whose Life doth but Preserve that Stink with which She taints the air , When Winter gins its chains of Frost to put Upon the Earth , makes all her Spirits repair Down to the Root : for rather than be dead , Alive She chooseth to be buried . 12. But yet no Creature with such painfull Pains Doth purchase Lifes Security , as Man : What Plots and Projects tumble in his brains , What Cares and Labours make Him faint and wan Earth open house to all things else doth keep , But He must sowe before he looks to reap . 13. A tedious Prentisehood He spends , to learn How he may toile himself another Day , And by his still-returning Labours ern What will support his Strength , that still He may Be grapling with his Work ; for his own S weat Must be the constant Sauce unto his Meat , 14. To get a Living , 's a sufficient Charm T' allure him through the most portentous Sea ; To make him scorn the most out ragious Storm Though Death within three Inches of Him be ; To fire him unto all impieties , Defying Veng'ance , and the Thundering Skies . 15. A Charm sufficient to make him List Himself an Enemie to the life of Man ; Whilst he fears not to make his stoney breast Harder , by martiall Steel and Brasse , and can Without all blushing take his bloody Pay , For his Endeavours daily to Destroy . 16. O wonderous Riddle though eternall Death Invitably be entaild upon His monstrous Crimes ; Yet He his present Breath Esteems so deer , that still he dares run on In any Deadly Wickednes , which may Maintain that life which must 〈◊〉 long 〈◊〉 . 17. Indeed the Man whose swelling Coffers bring Him forth free choise of all the dainty Store Which Land or Sea can yeild to cheer a King , May finde some feeling reason to adore His Jollse Life : But what convincing Plea Can Beggers move to this 〈◊〉 18. Yet They who are so destitute within And poor without , that equally they want Both Food wherewith to fill their wretened Skin , And Clothes to cover it ; are well content On these hard tenns to live , nor 〈◊〉 They be By any Death quit of this 〈◊〉 19. The woefull Captive , whose dark Dungeon is No other but his antidated Grave , Though neither Light nor open air be his , Yet huggs his Life , as deerely , as the brave And lustie Gallant , who himself can please With all the Fat of pleasure and of case . 20. The Leper clothed in his winding sheet By his disease , abhorrs the thought of death : Life still is ev'n in his dead Body sweet , And full as pretious He esteems his Breath As doth the Virgin whose fair Bodies dresse Of native Lilies , and of Roses is . 21. He who doth in a Fevers fornace frie , Would yet not Cool himself within his Grave ; But hires Physicians costly Industrie To study out some way how He may save His torturing Life : Notfor 〈◊〉 World would He By Death's , most 〈◊〉 Physick eased be . 22. The lamentable Gally-slave , who is Fast chained to perpetuall Miserie , Still toiles and rows through the tempestuous Seas , Without all Hopes that any Port can be An Haven of Rest to Him ; and yet full deat He holds that Life which holds him Pris'ner there . 23. She whom a Seige begins so close , that she Is crowded up to nought but Bones and Skin , Flies from the thought of gaining Libertie By Deaths Assistance ; and will rather win Upon her Bowels to devour her childe Than be by Famine of her Life 〈◊〉 . 24. The cursed Traitour who is chain'd alive Unto his Chaire of Death ; though he be sure It needs must be in vain for Life to strive ; Yet in strong Love of it , he will endure To feed on his own Arms , that so He may What e'r it cost Him , Live one other day . 25. He who disjoynted on the Rack doth lie , Although his Body now no more be his , After a thousand 〈◊〉 , is to the to die , And any Crime is willing to Confesse . He doth Confesse what needs must be his Death , Onely to gaine a little longer breath , 26. Thus all the Gall that sharpest Miserie Into the heart of Mortall Life can poure Meets there such Powers of vitall suavitie As conquer all its Bitternesse : Suct store Of pretious Delicates as dare despise The keepest force of all Calamities . 27. Snatch what you will from Man , besides , and He Will stoutly set his shoulders to sustein His Losse ; but if his Life required be , In vain all Comforts fawn on Him ; in vain Are Crowns and Sceptres proffer'd Him , a price Too poor to hire Him to his Obsequies . 28. Since then the Life ev'n of the meanest Wight Scorns to be balanc'd with the richest Treasure ; O then what mighty Depth of Worth , or Height Of purest Pretiousnesse can serve to measure The value of the Life of Jesus , which Doth earth with all the best of Heav'n enrich ? 29. A Life more worth than all the Breath which 〈◊〉 The panting Hearts of the whole World beside ; More worth than all the Tract of Ages , and Old 〈◊〉 himself : A Life which nobly vie'd With vast 〈◊〉 , so sweet , immense , And pure was its Miraculous Excellence . 30. For whilst all Humane Life was by the Breath Of the contagious Serpent tainted So , That by the rankling Principles of Death It from its Cradie was condemn'd unto Its Herse ; He 's kept unsteind , and scorned all The gaping Graves Pleas for his Funerall . 31. Yet this dear Life of his he held lesse dear Than worthlesse men ; so generous was his Love That He his own Hearts Blood could freely spare To ransome theirs ; desiring so to prove Ev'n by their own Souls Rule , that they to Him More dear than his all pretious Self did seem . 32. They , and the worst of them ; for he did not Pick out some worthy Freinds , for whose sweet sake His Life 〈◊〉 was content to offer ; but Ev'n for his 〈◊〉 that dear Oblation make . 〈◊〉 was Leves highest Gallantrie , and fit For Him who was the Mighty King of it . 33. This was the brave Exploit which Phylax now , To ravish Psyche's Heart , meant to display . For though the bus'nesse she before did know , Yet t was at Distance : Circumstances may Make deep Impression , and the present Sceen Of Miracles , more Admiration win . 34. Besides , he knew her Soule was fired now With noble vigour from the Heav'nly Bord , And would delight to towre and travell through The 〈◊〉 wonders of her loving Lord. This made him bring her from the sacred Cave , When by the holy Kisse Sh 'had took her leave , 35. Then up he leads her unto Calvarie , The Hill of Marveils , that that Prospect might Yeild her with uncontrolled Libertie Of Loves chief stations an open sight : And there arriv'd , Mark now , my Deer , said He , What further Wonders Jesus did for thee . 36. Wert Thou enthroned on the proudest Hill Which on the glorious Back of Heav'n doth rise , Thou couldst not with a nobler spectacle Feast the brave Hunger of thy wondering Eyes , Than from this Mountains most renowned Head Thou by my Finger , and my Tongue shalt read . 37. In yonder street of Ruines , once there stood The High-preist Anna's House ; but Caiaphas Who was his Sonne by Marriage , not by Blood , ( Unlesse joynt thirst of guiltlesse Blood may passe For 〈◊〉 , ) His Dwelling had Where now thou see'st that Heap of rubbish made . 38. Those Caytiffs , who had in the Garden seiz'd Upon thy Lord to Annas hull'd him first , To see what Censure his grave spight was pleas'd To passe on Him for whom it long did thirst : But He , with cruel Favour Him dismist Unto his Sonne , the bolder bloodier Priest. 39. Thus , through the 〈◊〉 , and Scorn , to 〈◊〉 Is Jesus sed : He smil'd within , to see With what successe his Bargain crowned was , And thought his Money well bestow'd which He To 〈◊〉 gave : Yet in his Face , and Eye He still maintain'd his Priestly 〈◊〉 . 40. So hast thou seen a Lyon cast his Eye Upon his harmlesse Prey with grave Disdaine , As if he could afford to passe it by ; Whilst He his greedy Paws can scarce contein , Or with his Teeth bite in their own Des Of Blood : so certain is his salvage Ire . 41. Like one who jealous was of Peace , and Law , He calls Him to account , and asks Him why He strove Disciples after Him to draw , And with his new-found Doctrine multiplie Sects in the Church , and 〈◊〉 in the State ; Both which religious Loyaltie must hate , 42. ( Such Impudence upon Sinnes face doth reign That whilst the Laws of Heav'n and Earth she breaks ; She dares on Innocence throw her own stein , And in high Zealloud exclamations make Against all Innovations , which on Them Shee chargeth , for whose blood her Thirst doth flame . ) 43. Thy Lord well understood his vain Demand ; And , why , said He , requir'st Thou this of me ? Loe my Accusers crowd on either hand , Who in their spight against Me , all agree . My Doctrine publick was ; Hear then what 〈◊〉 Against Me , now I challenge Them , can say , 44. Tin no Conventicles Cloysters did Shrowd any Lessons that I meant to preach : The Synagogue and Temple witnessed , And so did they Themselves , what I did teach . My Gospel it concern'd the World to know ; And from my Lips in publick it did flow . 45. This said . A 〈◊〉 〈◊〉 who 〈◊〉 by , First bent his angrie Brow , and 〈◊〉 his 〈◊〉 , With which at Jesu's Face his 〈◊〉 〈◊〉 , Crying , Bold fellow , can Goas 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 Answer ? Now we see What 〈◊〉 of Manners grow 〈◊〉 〈◊〉 46. Wouldst 〈…〉 The 〈…〉 ? For how 〈…〉 〈…〉 who though He 〈◊〉 This 〈…〉 Can yet approve himself both ? 〈◊〉 , and 〈◊〉 . 47. But hear what from the Lambs Mouth Meekness spok : If in my Answer any Crime there be , Accuse Me Thou , and let the High-priest look That legall Justice be perform'd on Me : If not : before the face of Justice Seat , Why dost Thou mine injuriously beat ? 48. Soft was this Answer ; but their Breasts were Stone And beat it back : The unrelenting Priest With all the Scribes and Elders joyn'd in one Conspiracy of Haste , their Projects cast To hire False-witnesse , as before they bought That Treason which Him Pris'ner thither brought . 49. Is this the reverend Sanhedrim , which here Hunts for a Lie , that Truth may not escape ? Must grosse Injustice poyson Mose's Chair ? Must bloody Spight put on Religions shape ? No wonder if the People forward be To tread their Leaders Stepps to Injury . 50. Whole Troops of Witnesses came thronging in With thicker Articles : When Rulers dare Once egg the Vulgar on to act that sin In which Themselves cannot for shame appear , Bold Calumnie thinks Law is on her side , And with all furious Impudence doth ride . 51. But this rude Rout were younglins yet , and raw Knights of the Post , and had not conn'd their Lie With wary Art : As yet They did not know What need they had of perfect Memory : This made each one of Them accuse his Brother , Whilst all their Stories jarr'd on One another . 52. Yet They must not be chidden , whose Intent Aim'd onely at the Publike Good ; least this Should unto others prove Discouragement , Who might urge Articles with more Successe . Alas , those Men were well-affected , but Quite out of Count'nance by the Court were put . 53. Their honest Meaning by the Sanbedrim Is kindely constru'd and with Thanks requited ; That others might with subtler Art to trim Their fairer Accusations be invited ; For still the patient Court expects to see Who will the next Calumniators be . 54. But when the first Miscarriage did dismay All other Lyars : Satan , who stood by , Quick as his Thought , snatch'd unto Hell his way To fetch some help , leasts the Priests Villany , And his great Hopes , should intercepted be : Such care to murder thy dear Spouse had He 55. Deep in the bowels of eternal Night , And neighbour to the black Court of Damnation , A Den there is where Stinks with Stinks doe fight , And Ejulation roar at Ejulation ; Where Horrors Horrors fright , and where Dispair The face of Desperation doth tear . 56. Hither came He : When loe the Iron Door Gap'd like the thirsty Earth to drink him in , Whilst from its joyfull Mouth the Cave did poure A Stream of flaming Sulphure , to begin Its Soveraigns Welcome ; whom that Complement ( Such was his princely Grace , ) did well content . 57. For in He went , and there his Daughter saw Busie in pouring ever-flaming Lead Upon her Captive Soules , whom Lies did throw Into that boiling Curse . Upon her Bed Of red-hot Iron , not yet cooled lay Lusts Holocaust , Madame Potiphera . 58. She lay and bit , and roar'd and bit again Her slanderous Tongue , whence deadly Shafts she shot At holy Joseph , when She had in vain Spent all her eyes Artillery , and what Soft Blandishments her Wit could muster up To bring about her hot and lustfull Hope . 59. There lay that foule-mouth'd Ten , whose envious 〈◊〉 Blasted the florid Sweets of Canaan , Spreading a Dearth upon Fertility , And spewing Gall where Milk and Honey ran : They curs'd amain , and still their Lie maintain'd In spight of Death which in their Bosomes reign'd . 60. There lay that Pair of Venal Soules , who by Their hired Lie effected Naboths death ; Acting themselves that foule Impiety With which They slander'd Him : With flaming breath God and the King they curse , and wish all Hell Melted into the Heart of Jezebell . 61. Th' Assyrian Railer there his Throat did rend With 〈◊〉 assertion of his Blasphemy ; Avouching still that God himselfe did send Him to extirpate all the Jews : And why Fond Rabsheka , does He thus deep torment Thee ? For that bold Errand , if on it he sent Thee ? 62. There lay that slanderous Pair of Elders who Susanna did so reverently belie . At her their Accusations still they throw , And swear they found her in Adultery ; Yet with more fury they on Daniel raile , Crying , See how Injustice may prevail . 63. These , and ten thousand more lay roaring there , Whilst the remorselesse Mistresse of the Den Triumphed in their Tortures : Never Bear With such intemperate Fiercenesse raged when Her hungry Teeth were flinging ope their way Through the Bowells of her helplesse Prey . 64. Fell Calumnie it was : a monstrous She ; Her Forehead was compos'd of seav'n-fold Brasse ; An obstinate Swarthinesse which scorn'd to be Pierced by any Blush , grew on her face ; Her hollow Eyes with peevish Spight were fill'd , Her powting Lips with deadly Venome swell'd . 65. Her dreadfull Jaws replenish'd Quivers were Where Darts , and Spears , and Pikes , and Arrows stood Prepar'd and sharpned all for mortal War : Her mouth no Moisture knew , but blended Blood Of Asps and Basilisks , which she suck'd in To spit sure Mischief upon guiltlesse Men. 66. The Stings of Ten choise Dragons joyn'd in one , Was all the Tongue wherewith She had to speak : This made her language pure Destruction , For certain Death at every Word did break Forth from her Lips , if not at their first Sound , Yet most infallibly at their Rebound . 67. Her Brain is that mischievous Shop in which As every other Slander forged was : So that which did all Parallels out-stretch , And dar'd Omnipotence's soveraign Face , Proclaiming that thy Lord not by his own , But Belzebubs Power , did tread the Devills down . 68. When ever any rankling Canker breeds Kingdomes or Countries ruinous Overthrow , Her viperous Trade it is , the fatal Seeds Of restlesse Fears and Jealousies to sow In Peoples Hearts , whilst She ten thousand Lies To blast their Rulers Credit doth devise . 69. She spying now her royall Father there , His Benediction begg'd upon her Knee : Blesse Me dear Sire , said She , and give Me here Some new found Engine of fresh Cruelty : These Soules are us'd too kindly ; all their Pains Grow stale and cold , familiar their Chains . 70. Fear not ; it shall be so , cri'd Satan ; but Sweet Childe , another Work first craves our Care : Him whom I deepliest hate , my Art has got With Juda's help , fast in a fatal Snare ; I mean , that Galilean Beggar , who Has Me and all my Fiends abused so , 71. But now the Priests forsooth , are so demure ( And I 'le remember 't when I get them here , ) That though they in the Project did conjure , And bought that Christ ev'n at a Rate too dear , Their Holinesses some pretence must have How in Destroying Him , their Fame to save , 72. Confusion on their Fame ; who though they dread Not what the Thundering Wrath of Heav'n can doe In vindication of a guiltlesse Head ; Stand in base awe of the vile Vulgar so , That they confesse most Infamous Impiety Whilst They the People make their onely Deity . 73. Base-hearted Hypocrites ! Can they not be Brave venturous Sinners , like to Me their Prince ? Yet since they needs will sneak to Hell ; sure We For once will help the Fools , to their Pretence : They want False-witnesse for a Cloak , and Thou This Livery canst best on Them bestow . 74. But see Thou mould'st up some Athletick Lie Whose burly Bulk all Truth may over-bear . Some petty sucking Knaves their best did trie , But straight their ill-shod Tales did enter-fér , On Thee the Work depends . Come let 's away , The High-priests Court , or rather Mine , doth stay . 75. This said : his Daughter by the hand He took , And with more sprightfull speed then Indian Arrow Cuts through the tender whineing Aire , he broke Earths sturdie obstacles , and posted thorough The sullen clogging Masse , untill He came Back to his other Home , Jerusalem . 76. There when he saw the Council at a stand Gaping and staring one upon another , He spi'd withall , two itching Rogues at hand Scratching their heads , and beating them together : He knew their meaning , and through both their harts Unfeen , unheard , his Daughter strait he darts 77. As when the Bosome of the Delphick Priest Began to boile with his desired Hell , His Rapture by his Gestures he confest , Hastening to vent his belking Oracle ; So this accursed Pair , now kindled by The Furie speeded to belch out their Lie. 78. For straight each flung his hand above his head , And cri'd , I have it sure ; let 's to the barre : And when their Projects they examined , They found that both in one Mould fashion'd were : At which they kiss'd , and shaked hands , and prest With full-mouth'd Accusation to the Priest. 79. Great Caiaphas , and ye the 〈◊〉 The holy Guardians of Heav'ns reverend Law , Hear Us , said They , who will object to Him No hearsay stories , but what we both saw And beard ; and may henceforth nor Eye nor Ear If we speak what is false , or see , or Hear . 80. We saw him strutting in the Temple , where His most blasphemous Pride he broach'd , and cri'd , I will destroy this house which Hands did rear , And build another full as fair and wide Without the Help of Hands ; as if bold He No Mortall were , but some great Deitie . 81. Nay to be sure his Blasphemie might want No Complement of desperate Impudence , Though six and fourty yeares he knew were spent In compassing that works Magnificence , He blush'd not to avouch that in three dayes The Fabrick to perfection he would raise . 82. But Psyche , how shall Feeble Waves prevail Against impenetrable Rocks ! in vain This wretched Lie indeavoured to assail Unshaken Truth which did in Jesus reign ; And split it self , could the blinde Judges eye Have seen its shivers , which about did fly . 83. For grant this Article were full as true As it is false ; Why must it branded be As Blasphemous in Him , who in the view Ofample witnesse prov'd his Potencie Sufficient was the Temple to restore , When He from Death her Captive Lazarus tore . 84. But strait a Murmur rolld about the Hall , Which the Fond People toss'd from one another : The Council gravely shak'd their heads ; and all Mingled their jealous Whisperings together : Till Caiaphas stood up , and ask'd thy Lord , Why He no kinde of Answer would afford . 85. Jesus , who never spilt a word in vain , For sweet and pretious was his blessed Breath , Would no Reply unto that witnesse deign Which shamelesse Falshood venteth ; and which hath Its Answer in its self , to any Ear But that which is resolved not to hear . 86. Wherefore the Preist , advisd by Satan , now Contests him deep , to trie if He could make Him prove his own Accuser : All Men know , Said He , those towring Words of thine must speak A more then Mortall Power ; nor must thou hope Thy silence now shall lock the Businesse up . 87. For by the everliving God , whose Name Too glorious is on Mortall Tongues to sit , I heer conjure Thee cleerly to proclaim Whither Thou be the Christ , whom Holy Writ Has promis'd to the World , that Blessed One , The Heir of Heav'n , and Gods eternall Son. 88. O who would think this Consecrated Tongue Which with such reverentiall Awe doth make Mention of God ; mean while should burn in strong Thirst of most guiltlesse Blood ! But Hell can break Ev'n into Heaven it selfe , and Satan dare Before Gods Throne amongst his Sons appear . 89. And He his Scholars teacheth to begin The foulest Crimes with Gods all-beauteous Name , That so more easily He may usher in What else by plain and necessary shame Would be obstructed . Thus the Charmers Tongue Distills his Poison through his dainty song . 90. But he who came Truth 's glorious Lamp to light , Was pleased now to give a full Replie : His Heav'n , his Sire , Himself , did him excite Himself , his Sire , his Heav'n not to denie . In Me , said He , fulfill'd your Scriptures are , I am God's Son , and Heav'ns apparent Heir . 91. And though your Eyes now look such Scorn on Me , Time comes when they shall melt in tears for this , When on the Clouds high Chariot they shall see My Majestie in Glories high Excesse , And at the first glimpse of my Power know I have a Judgement Seat , as well as you . 92. No sooner was this generous Truth profest , But Caiaphas in deep dissimulation His politick but bloody Malice drest ; And starting from his seat in zealous Passion , Tore his own Clothes , in token of his high Distaste at that presumed Blasphemy . 93. 'T is true , his Law did cleerly Him forbid To rend his Clothes : but what car'd He for Law , Who now about Injustice beat his Head , And onely aim'd how He the World might draw Into opinion that the Pris'ners Case Beyond all possible holy Patience was . 94. Vain Hypocrite , keep thy Clothes whole to hide Thy shamelesse self , whom Thou one day shalt tear For setting forth this Embleme , which doth bid The People use the Pris'ner at the Bar , As Thou thy Robe : But they are dull , and yet Reade not what Thou commend'st to Them by it . 95. They read it not . But , Psyche , bloody He Awakes their drowsie crueltie , and cries , What need we further Witnesses ? for yee Your selves have heard his wide-mouth'd Blasphemies . Speak what you think ; the Case seems unto Me So plain , that I dare let you Judges be . 96. O Righteous Judge , and worthy of the Chair Of reverend Moses , who doth first invite The People unto Blood , and then repair Unto their Sentence ! Whither Wrong or Right , Speak what think ye , a Firebrand is , and will Kindle the Furie of their Murdering Zeal . 97. For when the Bloodhounds feel their feet are loose , They straight pursue the Sent , and with joint Crie Proclaim him guiltie : And , say They , may Those Not live , who think He is not fit to Die. This roaring Sentence serv'd the turn ; and so Abused Jesus for Condemn'd doth goe . 98. What matter though the sacred Rolls can show No Statute , which , as due , his Life demands ? This Popular extemporal Vote , is Law Enough to yeeld Him into barbarous Hands , And He , so foul and monstrous is his Cause , Must die for breaking that which never was . 99. Forthwith the busie Officers , and all The insolent Servants take Him as their Prey ; And setting him amidst the smoakie Hall , Make his unmoved Patience their Play. Where , as a Preface to his deep disgrace , Their odious Scorn they spit upon his Face . 100. One at his Mouth , another at his Eyes , One at his Nose , another at his Beard , His Slaver aimes , and impudently tries To shoot his shame with Art. Was ever heard Such putid Crueltie Where are , ô Jews , Your Eyes , and Face , that thus you His abuse ; 101. Have not all Beauties made their gracefull seat In this Majestick Look ? Is Libanus , Is Paradise , is Heav'n , so fair and sweet ? Are Phebu's Eyes so purely glorious ? Is delicate Aurora's April Cheek So roseal as this , so soft , so sleek ? 102. Cull out ten thousand of the fairest Faces Where goodly Feature ever made her home , And draw an Extract of their richest Graces ; Yet that bright Quincessence must 〈◊〉 come Into the presence of these Looks , to which All Humane Beauties cannot hope to reach . 103. For ne'r did milder purer Lovelinesse , Crown'd with the best of Comlinesse's Joyes . Flourish upon so fair a Throne as His Accomplish'd Countenance ; in which the Choise Jewells of most incomparable Grace Had every one their goodly proper place . 104. And must this blessed Face of Sweets alone Be made the Sinck of your vile Excrement : Much rather upon Caiapha's , or on Great Cesar's Cheeks your Spittle might be spent , Or on the Starts whose Fires all lighted were At those bright Eyes your Filth becloudeth here . 105. Is this the pay his Spittle must receive . His Soveraign Spittle , which unto the Blinde His never known nor hop d for Sight did give , That now Himselfe his own pure Eyes Must finde Drown'd in the Scum of your foule Mouths ! — O stay Dear Psyche , I have something more to say . 106. Thy pious Tears are ready broach'd , I see To wash this filth from off thy Spouses face ; But rein them in a while , that they may be Officious unto His more deep Di grace . The greatest Griefs are still behinde ; More great Than thine , or then the whole Worlds Tears can wet 107. These Varlets when their clotted Spittle had Made his bedawbed Countenance so foule , That They their own Works Sight abhorr'd ; their Bad They turn to Worse : for straight a Cloth they roule About his patient Head ; which should have been Rather to Wipe , and gently make it clean . 108. Thus having Blinded all the Worlds sweet Light ; Some with their Fists , some with their Cudgells flie Upon his nead and shoulders ; and their Spight So gamesome is , that he must not deny To make them sport , although his Bruises be Of Groans more reason , than of Jollity . 109. The petulant Caytiffs as they thresh Him , crie , Great Sir , We know you are a Man of God , And Pray you would be pleas'd to Prophesie Whose Hand it is that strikes you , or whose Rod. No matter though your Eyes that Towell binde , Prophets are Seers , and cannot be blinde 110. No surer way could Peevishnesse contrive Its most malicious Selfe to multiply ; For every Jeer they cast , and Stroke they give Is now improved , and doth double fly , Whilst , by the Art of Sp ght , to over-bear him . Each Jeer dos Strike Him , and each Stroke doth Jeer Him. 111. Ignoble Scorn , and sordid Insultation Add Bitternesse unto the Soule of Gall , And lend new stings of torturing Vexation To the most barbarous Racks , when e'r they fall On generous Spirits ; O then with what profound Greife did these Taunts thy Lords brave bosome wound ! 112. But on your Heads , bold Wormes , your Mocks rebound , And , though you little think it , Jesus sees Your antick Crueltie , and the profound Abysses of your foule Impieties , Ev'n your black Hearts , whose Secrets He one day Ope to the whole Worlds view , and hate , shall lay , 113. You then shall need no Prophesie to declare Who stroke the first , or who the second Blow ; Whose Stroks most hard , whose Jeers most bitter were Who did the quaintest Wit of Malice show : Your foule Exploits shall then be printed fair Upon your Foreheads , and themselves declare . 114. Whilst at this working Play they busie were , Jesus ne'r shrunk , or sought to shield his head ; But was as ready all their Spight to bear As they to heap it on him : Never did The patient Anvill more unmoved stand Under the Labouring Smith his iron hand . 115. For He himself resolved was to wade Through the Red Sea of all Disgrace and Pain , To bless and sanctifie the noble Trade Of Patience , and by his Example train His faithfull Martyrs ; and instruct them how Unto a noble Army they might grow . 116. At length they with his Sufferance wearied , In meere compassion of themselves give over , And take the Clothe from his Victorious Head , Which now to deeper Griefe did Him discover ; For his Disciple straight he heard and saw 〈◊〉 him with a farr more violent Blow . 117. Peter , of late so brave and valiant , who Had boasted that the grimmest face of Death Should not out-look his Faith and Dutie to His Lord and Master ; with the self-same breath Had twice renounced his Allegiance , and Now on the Brink of his third fall did stand . 118. For as he lingred in the Hall to see What would become of Jesus , One who was A busie Actor in the Treacherie Under foule Juda's Conduct , cries , alas In vain this Rogue himself strives to conceale , His Galilaean Tongue doth him reveale 119. His hand then clapping on his Shoulder , I Full well remember thy bald Pate , said He ; Nay never stare , nor studie for a Lie , For in the Garden I did meet with Thee . And Sirra , know that now I have you heer , I will revenge my Cosen Malchu's ear . 120. Think not this lethern staring Pair of yours Can pay the Debt you owe his single One : We know the Witch your Lord , whose conjuring Powers Can clapp them on again : But by the Throne Of God I vow , that now I 'l take a course To make thee sure , spight of all Magick force , 121. It is no running nor no squulking now ; Heer are no Shades nor Trees to hide your Head ; D'y see your goodly Master yonder , how With his foule Guilt oppress'd and silenced , Like a dumb Post he stands ? Friend , you must goe , And in his Censure be his Follower too . 122. As when the Waves came tumbling in his Way , Faint-hearted Peter , though his Lord were by , Did all his Confidence in Him betray , And therefore sunk : so his Accusers Crie Now storming in his ears , with faithless fear He gives this Tempest leave to domineere . 123. Yet there He crav'd his Saviors help ; but now He sinks so deep , that He despairs of that , And with vile Cowardise contriveth how To save his wretched Skin : He cares not what He Swears , or how he Lies , so any Shift Him from his Panick Gulph may serve to lift . 124. O hearken all ye Confident Mortalls , who Presume your strength may scorn the Batterie Of any earthly or infernall Foe : This Heart of late did beat with full as high Resolves as yours ; but now it melts away , And all his Courage yeildeth to Dismay . 125. By Heav'n , he cries , and Him who Heav'n did frame By all the Temple and the sacred Law , By the great Sanhedrim , by Pilates Name , By Caesars Head , by whatsoe'r I know Divine or reverend , I freely swear I have no knowledge of that Pris'ner there 126. If I were with him in the Garden , may I never enter into Paradise ; In Abrahams Bosome may I never lay My Head , if it did ever rest in His ; Nay , may all Egypts Plagues , and Sodoms Flame Be mine , if till to day I knew his Name . 127. Right lustie are thine Oathes , and generously Thy daring Curses thou dost thunder out , Repli'd the Soldier ; and why might not I For once mistaken be ? For without doubt Thou never serv'dst that sheepish Master there Who canst so bravely Curse , and stoutly Swear , 128. Thus did He gain his too dear Libertie And lost Himself : But as He sneak'd away , A Crowing Cock awak'd his Memorie Into the fair light of his Duties Day ; For his apostate Eyes did now repent , And back to Jesus with Submission went. 129. When loe , Mild He who could no Pitty finde For his own most abused Innocence , With ready Beams of heav'nly kindness shin'd Upon his Servants traytorous offence ; Forewarning Peter how to use his Sheep When into any Error they should leap . 130. Denyed Jesus would not Him Deny ; But spake his Pardon By his gracious Look Yet so that He might easily descry In the soft lines of that pathetick Book What undeserv'd and deep engraved Smart His falshood made in his deare Saviours Heart . 131. How pow'rfull and how long a Sermon He Preach'd in th' Epitomie of this short Glance ! But with such speed all Wonders use to be Atcheived whensoe'r Omnipotence Is pleas'd to work : for heer it shew'd its Art , Witness the Miracle in Peter's heart . 132. For this most Potent Glance subdu'd Him so , That driven by holy Shame , He seeketh where To weep away his odious Crime , And loe , His Tears now Bitterer than his Curses were . Thus when the Sunn on sturdie Ice doth look , It strait repents into a running Brook. 133. But now Aurora from the roseall East Had newly dressed , and sent out the Day ; To finish his Designe of Night , the Priest To Pilate doth dispatch thy Lord away : Nor needs He teach his Miscreants what to doe , Who Spights fell Trade had better learn'd than so . 134. For strait the boistrous Rout with Cords and Chains Load JESU'S Hands and Feet , and hurrie him To Pilat's Palace : All the Streets and Lanes Sweat with tumultuous Crowds , who pour'd their stream Of Scoffs , of Curses , and of Blasphemy Upon his innocent Head , as He pass'd by . 135. Hast Thou not seen how in a silver Night The mad-brain'd Doogs all gather in the Street , Where with united Barkings at the Light Of beuteous Phebe , Heav'n and Earth they beat ? Such and so causeless were the Clamors which Against thy Lord these railing Curs did stretch . 136. Arrived thus at the Pretorium , They In to the Governor the Pris'ner send ; For this with them was a Religious Day , And no unholy Place forsooth could stand With their strict Pietie , who clensed were To celebrate their reverend Passover . 137. Shame on their foul Hypocrisie , who in The midit of this their zealous Sanctitie With eager furie strive to act a Sinn To monstrous to be exprated by Their greatest Sacrifices Power ; and strain By this Lambs blood their Paschall Lamb to stain . 138. But when the Judge came forth , and ask'd them what Offence exposed Jesu's Life to Law ? The surly Priests grew insolently hot , And cri'd , We hop'd the Governor e'r now Had understood that our grave Sanhedrim No Malefactors makes without a Crime . 139. Can it be thought that We would load a Lamb , With chains , and send Him for a Wolfe to Thee ? If so to Us his Censure and his Shame Is due , and ours the Nails and Crosse must be ; O then release that righteous Soule , and bid The slanderous Sanbedrim be Crucifi'd . 140. To this bold Shift was Malice driven , to make Meer Accusation for Conviction passe . But then , repli'd the Judge , what made you take This pains , since you have found the Pris'ners Case So fouly grosse ? you might , and may doe now , Goe sacrifice him unto your own Law. 141. True , said the Priests ; nor had our pious Zeal Loiter'd thus long , did but out Law permit Our righteous Indignation to deal With such a Malefactor as is fit . The Crosse is his high due ; and none but you That decent Doom can upon Him bestow . 142. The generous Romane shak'd his head to see The Jewes so shamelesse in their bloody Hate : And yet to coole their mutinous Spirits , He Commands the Pris'ner to the Judgement Seat : But first requir'd Them fairly to display What horrid Crimes they to his Charge could lay . 143. Enforced heer Themselves to shelter in The Sanctuarie of some strong-built Lie ; If We , said they , by his outragious Sion Were able but to mould and tune our Crie , The Noise not onely would amaze your Ear , But rend all Heav'n , and Veng'ance downward tear . 144. For know , just Sir , that in profound Despight To Heav'n , and that unspotted Truth which We Receiv'd from thence , this hellish Brat of Night Blush'd not to broach his blasphemous Heresie . But through the credulous Countrey Preaching ran Tainting the honest Commons with his Bane . 145. Yet well it were if Heav'n alone had been The Butt of his bold sinne : but traytorous He Endeavoured to work his dangerous teen On Earth , and its Imperiall Majestie ; Great Caesars Tribute he deni'd as due , And his vile self he for a King did shew . 146. Thus roar'd the Priests . But when the Judge had well The businesse weigh'd by grave Examination , With Spight , and not with Truth he found it swell , And therefore made this honest Protestation : Had I your Eyes , I know not what might be , But with mine own , no fault in Him I see . 147. As when the Flames are by the Winde beat back , With boiling Murmure they their Wrath increase , And a more violent Combustion make , Strengthning themselves against the stoutest Trees : So the repulsed Priests more hot did grow , And with full mouth these Exclamations blow : 148. 'T is strange wise Pilate should not cleerly see What all about our Nation is spred ; For all Samaria , and Judea He Hath with this Heresie envenomed ; Which first he broach'd in Galile , and thence Extended its pestiferous influence . 149. But this defer'd their bloody Hopes ; for now The mention of Galile did put Pilate upon a further Search to know Whither the Pris'ner did belong , or not , To Antipas his power : which when he found , Unto the Tetrarch He dispatch'd Him bound . 150. Thus through new Streets , and new Revilings He To surly Herod's Lodging hurried is . Herod could not conceal his Joy to see Him whom his unbeleeving Curiousnesse Had long desired , since his Court did ring With Jesu's Acts , which Fame did thither bring . 151. And now he doubts not but the Pris'ner will In hopes to gain his Favour and good Word , Strain to the utmost of his Power and skill , And some Miraculous Spectacle afford . But Herod knew not that this Man was He Who scorn'd to buy his life with flatterie . 152. Thick were the Questions which He spurr'd to Him , But Jesus would no idle Motions hear ; For with grave Silence still he answer'd them : And though the Preists and Scribes all railed there , He said as little to their shamelesse Lie , As to the Tetrarchs Curiositie . 153. Is this , said Herod ( big with high disdain ) Great Caesar's Rival , who is onely fit As King of sheepish stupid Fools to reign ? Is this that Wonder-working He , who yet Has neither Hand , nor Head , nor Power nor B●ain Himself accus'd and scorned to maintain ? 154. Is all the wide-spread Glorie of his Name , Are all his Miracles shrunk in to this , That he Himself with most ignoble shame Should prove a Miracle of Sottishnesse ? Is this the King , to tear whose young heart out , Through thousand Infants breasts my Father sought 155. How my fond fancy wrong'd brave John , when I Dream'd this was he , to life returned ! But Should it be Iohn , his grosse Stupidity Assureth Me Revived He is not . Come Souldiers , use your antick Wits , that so We may have sport at least , before he goe . 156. Glad were the Guard , and ready equallie To mock at Iesus , and to please their Lord : About Him round They danc'd with hideous Crie , And bid him still that Tempest with his Word ; And when He silent stood , conjur'd Him to Cast that dumb Divell out which bound Him so . 157. One limping comes , and Him intreats to heal His withered Foot , with which he kicks Him strait . Another cries , O make this Lame Hand well , And then he beats Him with its brawnie weight . A third desires Him to restore a dead Dog unto Life , then throws it at his Head. 158. But wearied with their scornfull sports , at last , Come dresse Him Like a Prince , the Tesrarch cri'd , And let the Iews return their King to taste What Banquet Pilate will for Him provide : His entertainment surely must be high In Correspondence to his Royaltie , 159. Tell Him I thank Him for his Courtesie , It made Me merry , as You all have seen : I will not rob his Lordships Pleasures by Keeping this Idiot from Him : When I mean To play with Fools , I hope my Galile With one such Sheeps-head more may furnish Me. 160. Thus Jesus in a gorgious Robe is clad , That more conspicuous his shame might be . And so through fresh Disdains and Scoffings led To be the Game of further Tyranny , Pilate admir'd to see his splendid Hue , Knowing what Garb was to Delinquents due . 161. For Pris'ners , when their Lives presumed were Forfeit to Law and Death , were wont to be In funeral Black array'd , which might prepare Them to the thoughts of their Catastrophe , And intimate the Colour of that Sin Whose horrid Darknesse cloth'd their Soules within . 162. But so did Providence correct their Spight , That He whose Breast was purer than the Day , Did in his Vesture wear no guilty Night ; But by his Foes own Hands , in an Array Of Glory was attir'd , and quitted when They hal'd Him to his Condemnation . 163. So oftentimes , when a Conspiracy Of Windes their puffing labouring Wrath doe blow About the World , in hopes to damp the Skie With swarthie Clouds and Storms ; they onely throw All Vapors out , and with a full and fair Serenity array the purged Aire . 164. But Pilate pondering what had hapned now , And feeling Moral Honesty beat high Ev'n in his Pagan Heart ; could not allow His Conscience to be Slave unto the Crie Of the importunate Jews , who roaring stood , And set their Mouths wide ope for guiltlesse Blood. 165. My duty I have fully done , said He ; Him and your Accusations , have I Unto the bottome sifted : As for Me I hope I never gave you reason why You should presume that any Clamors may Fright Pilate out from Justice's High-way . 166. Neither your Temple nor your Altars be More venerable unto you , than is My most unspotted Judgement Seat to Me : For all Hells yellings and impatient Cries I trust Mine shall as valiantly resist As Mino's , or as Rhadamanthu's Breast . 167. What I to Caesar owe , and what to Right I long have known , and must not now forget : My Heart is Romane , and the dearest Light Of Heav'n is not so pretious to it As spotlesse Honor , which can never be Cohabitant with Wrong and Tyranny . 168. Mine own Heart-blood I rather would let flow , And let your Thirst carouse in it , then I , From any guiltlesse Veins their Streams will draw To quench the loudest Importunity . Mine is mine own ; but what have I to doe To give Anothers Life , when Law , sayes , No. 169. Law takes no hold of Jesus , nor must I Nor did the Tetrarch ; and why then will you ? He that he is a King doth not deny ; But adds withall , His Kingdomes not below . No harm to Cesar by this Man is done , Who doth his Kingdome fancy in the Moon , 170. There let his Fancy rule and reign : But yet 'T is pitty for his Follie He should Die. It never yet was heard , that Want of Wit Pass'd for a Capital Offence . Nay I Have been inform'd , that in the Tribute He Has witnessed sufficient Loyalty . 171. For by his Doctrine He did it maintain , And by his Practise too ; though Calumnie Hath your Beliefe abus'd , and cast a Stain Upon his Innocence . Come , therefore I Will , for your Credits , Him Chastise , and so Give Him Dismission without more adoe . 172. And this the rather , since by Custome I Ingaged am to honor this your Feast In granting some Offendors Liberty Who in your Judgement shall deserve it best . And who , can you think , lesse deserveth Death , Then He whose Innocence him acquitted hath ? 173. Thus strove the Judge , that He might not condemn Both Jesus , and himself . When loe the Priests His gracious offer shamelesly contemn , And spur the People ( in whose furie rests Their finall Hope , ) to beg with all the Strise Of stoutest throats , none but Barabba's life . 174. Prodigious Priests ! is not Barabbas He Whom all the Town knows guilty of the fact You fain would fasten upon Iesus ? yee Your selves beheld what tumults he did act , And how his desperate riot he pursued Untill in Murder he his hands imbrued . 175. And is the Murderers life so dear , that He Must live with you , whilst Innocence does die ? Does foule Barabbas his curs'd Company Suit better with your reverend Sanctitie ? Or can you think both God and Man so blinde As not to see , and hate , your bloody minde ? 176. Strange , Psyche , strange it was , with what loud cryes The mad-brain'd vulgar heav'n and earth did tear : Barabba's Name through all their clamour flies , And they for none but for Barabbas care : He is their Darling , and they cannot live If Pilate will not grant them his Reprieve . 177. Thus hellish Hate op'd Providences door To heav'nly Love , and made Barabba's be The whole Worlds type , which from the fatal Pow'r Of endlesse Death , and equall Miserie Was to be snatch'd to day , whil'st in its place A Lamb all white and guiltlesse sentenc'd was . 178. Mean while the Judges Lady sent her Page In posting speed to pray her troubled Lord Not to be mad because that Rout did rage , Nor venture to prophane the Roman sword With innocent blood ; for , certainly , said she , Jesus is just , and they seditious be . 179. For my good genius as I lay asleep Appear'd unto me hand in hand with thine ; Thine beat his Breast , and bitterly did weep , And toll'd the reason of his griefe to mine : He said ( and deeply sighed , as he said ) Pilate with Jesus now will be betrai'd . 180. Pilate will be betrai'd to take away The Life of Jesus , and his own withall , For Jesus blood will crie another day , And unto Pilats veins and heart will call : His veins and heart must answer that strong cry — — I started here ; and out the Dream did flie . 181. Thus heav'n admonish'd Claudia strove to drive Her husband from his Precipices brow , And did withall miraculous witnes give What wrongs the Jews at Jesu's life did throw : For Heav'n was pleas'd that his integritie By either sex should now asserted be . 182. No sooner had the trembling Page delivered His ominous Message ; but the Judges heart With fatall jealousie and horror shivered , His joints unbuckled , and his eyes did start , His hair stood staring up , his blood flew back And left his lips , and all his visage black . 183. But when the Scribes and Priests had learn'd this news Behold , they cry , how He by Magick art Hath sent some 〈◊〉 Spirit to abuse The honest thoughts of noble Claudia's heart ; That by this trick the Judge might frighted be , Our Truthes made slanders , and himself set free , 184. Then all the People with fresh clamors roard , Thundring Barabbas in the Judges ear : That violent storm quite blew away the Word His Lady sent Him ; and through sudden fear Of insurrection He returns to treat About the Busines which himself did hate . 185. Friends , ask your second thoughts , said He , and see If they upon Barabbas needs will dote : I would not that your too much haste should be Your prejudice ; 't was haste made you so hot Against your smother'd reason : but free leave To choose again , to all of you I give . 186. For I would fain my 〈◊〉 should be True to its Name ; which sure cannot be so , If none but foule Barabbas must be He Whom you will let me upon you bestow , Consider well , and you will finde it stand More with your 〈◊〉 , Jesus to demand , 187. Inraged at this Word , they all renue Their former Clamor , and Barabbas roar : For none but for Barabbas We doe sue ; Grant now what thou hast granted heretofore : Our wonted Boon We ask : If you deny Barabbas to Us , keep your Courtesie . 188. Mov'd with their boistrous Madnesse , Pilate cries , If the seditious Murderer alone Can seem to you to be a worthy Prize , Tell Me what must with Innocence be done ; Both cannot be Repreeved ; therefore speak What kinde of course with Jesus I shall take . 189. Well-pleas'd were they that He had giv'n Them leave To name the Way of their own Cruelty . A 〈◊〉 Exclamation they heave , Crying , the Case is plain , Let Jesus die ; 〈◊〉 Him but unto the Crosse , and We At charge of Executing Him will be . 190. Then , as an Army with impatient Shout Rends the wide Field , when most intaged They Flie to their Work of Blood : So the whole Rout 〈◊〉 〈◊〉 Pilates Ear ; and all they say , Up in this most 〈◊〉 Word is tied : Away with Him , let Him be Crucified . 191. O more than hellish Impudence , and Spight ! Is this the People whose high Estimation Of Jesus , did the High-priests Plots affright And force them to a secret Conjuration ! The People who some Prophet , at the least , Forc'd by his mighty Miracles , Him confest ! 192. The People , who to pave his welcome Way Stripp'd the Trees Bodies , and their own , and spred That princely entertainment to display How ev'n his Asses feet they honored ! The People , who did brave Hosanna crie ! A Word , ô how unlike to Crucifie ! 193. ( How well sage Heads have fix'd the odious Brand Of Ficklenesse upon the Vulgars face ! For safeher may you on the Lybian Sand , Or on the Adriatick Billows place A Palaces Foundation , than relie Upon the Peoples best Fidelity . ) 194. The horror of that Word made Pilate start , Who stepping back , and holding up his Hands , Cri'd out , O far , far be it from my Heart To think of such Injustice I your Demands Should not be Trapps ; nor is it fit that I Should Tyrant prove , your Wills to satisfie . 195. Bears He the Stain of Murder or of Treason To mark Him out for Death ? Can any Eye Barabbas finde in Him ? Or is it reason That He , because He has no Crime , must Dye ? And can you choose no other Man , but Me The Pander of your bloody Lust to be ? 196. Great Cesar thinks Me wise enough to hear And judge of Cases ; and why should not you ? Jesus I have examin'd ; whom as clear And pure I finde , as is the Virgin Snow ; As clear of capital Crimes , for these alone Come in the compasse of this Question . 197. Wherefore no Tongue shall e'r have Cause to say To the confusion of my Honor , that Pilate bow'd down his Conscience to obey A lawlesse Motion , Henceforth urge Me not : Some reasonable Castigation I Will. lay on Jesus ; but He must not die . 198. As when a Knot of eager Hornets are Repulsed by a wary Hand ; they flie About with doubled Rage , their Foe they dare With irefull Buzzings , and more furiously Give a fresh Onset . So in louder Cries The Peoples Spight at this Repulse did rise . 199. The Cataracts of Nile , or those which fall Down headlong from the steepest Alps , make not Such an intolerable Noise , as all Their yelling Mouthes , resolv'd no more to shut ) Till they can conquer by impetuousnesse : And Crucifie Him , still their Clamor is . 200. The Palace trembled at the hideous Noise ; Whose fragor thence unto the Temple flew ; Nor could the Temple hold it , for the Voice It selfe through all the startled City threw : It shak'd the Judge , and almost turn'd him over , Yet he his strength and spirits did recover . 201. And wisely pondering that the Highpriest's spight The coals of this combustion did blow ; And that they on the mad-braind vulgars might Had built their Salvage hopes : He studies how To frustrate their malitious designe By a severe , yet tender Countremina . 202. For in he takes thy Lord , and yeilds Him to The cruell whip , that by that crueltie Way to his Pitty he might make , and so With blood the bloody people satisfie . He hop'd if once they saw him all in gore , Their thirstiest malice would not wish for more . 203. The surly Beadles fetch'd their strongest Tew , And having strip'd their patient prey of all His raiment , with rude churlish twitches drew Him to the stoutest Pillar of the Hall ; To which they bound him fast , for fear that He Should sink down under their strokes crueltie , 204. With iron whips then to their Work they fall , And plow the dainty Garden of his back : The furrows neither shallow were nor small , But long and wide , and deep , which they did make : Yet all were quickly filled by the flood . Of their own most inestimable blood . 205. For to the bottome of each tender 〈◊〉 The cruel engines div'd , and toare from thence The pretious purple springs ; which in disdain They toss'd about , till their mad violence In too too pretious colours painted thick Upon the Pillar , and the floor did stick . 206. The Pillar and the Floor now blush'd to see How those remorselesse blood-heunds knew no shame ; For still they prosecute their Tyrannie , Untill their wearinesse prevails with them ( As lately with the servants of the Priest ) In mercy to their own selves , to desist . 207. But then the Soldiers take their cruell cue , And come to ven him with more witty spight : A Crown of thorns , ( the sharpest things they knew , Yet things of delicacie and delight If with their Hearts compar'd ) they wreath , and it On Jesu's tender Head with violence set . 208. And thus the Curse which Heav'n injoyn'd to grow On sin-condemned Earth , removed is , And deep engrafted into Jesu's Brow ; Whose Temples well contented wefe with this Sharp Crown , and envied not their dainty Pride Whose tresses were in roseal chaplets ty'd . 209. Then on his back ( for alwayes with disdain Their Rage was swell'd ) a Purple robe they throw : Alas , how needlesse ! now in richer grain His native Scarlat doth about him flow , Whilst all his Body is arrayed round In one expanded universall wound . 210. And having put a Reed into his hand , ( A silly Sceptre , and which well comply'd With his vile Crown , ) about him round they stand To act their Pageantrie , and to deride This patient and miserable thing , Whom of contempt they had created King. 211. May the great Soveraign of the jews , said they , Ou-tlive the Harts , the Ravens , the Eagles years ; May his victorious Engines He display Throughout the World , affrighted at his wars : Thus may He thresh all nations ; and here They beat him ; and went to another jeer . 212. May Heav'ns propitious eye for ever dwell On him who best deserves its care : may all The clouds which with the fattest blessings swell , Upon his Head let their best riches fall As freely as these drops rain down on it ; And at this Word they all upon Him spit . 213. On the brave Romane Birds imperial wing May thy illustrious Name and Glory ride ; And may Tiberius to this nobler King Thus yeeld his mighty Throne : this said , a wide And massie Chair full at his head they throw , Which grav'd its foot-steps deep upon his brow . 214. Then , after three low bowings , on his knee One a Petition brings ; and having pray'd Him to accept his suit , He instantly Hings it upon his face : Another play'd 〈◊〉 , and told Him what strange things He had in charge to Him from 〈◊〉 Kings 215. Most excellent Sir , my Bus'nesse is , said He , Of such immediate consequence , that it Can no delay digest ; which urgeth Me To this unwonted , and uncivill Fit Of craving present Audience : and here He boxed both his ears to make Him hear . 216. A third came with a golden Goblet in , Crying , My Liege , the Queen to you hath sent This Mornings Draught , and prayes You to begin That She may pledge your Highnesse : Here he bent His cursed brows at Jesus , and threw out Upon his face the Urine He had brought . 217. A fourth his Reed did from him snatch , and cri'd , Your Scepter , Sir , to heavy is , I fear ; Let not your Majecty your Servant chide If he offend in too much loyal Care ; Your Selfe shall judge how grievous is its Weight ; Which said , Him with the sturdy Cane he beat . 218. A fift with ernest supplication su'd But for the honor to support his Train : Then snatching up his Robe behinde , with rude Unseemly Peevishnesse , he kick'd amain , Bruising thy Spouses naked Body , till His weary Toe stay'd his unwearied Will. 219. A sixt came crying , Treason , Treason , Sir , Treason against your sacred Majesty . The Iewes your Subjects , all Conspiring are Against your Honor and your Life : O fly And save your Royal Selfe . This made Them all Seeing Him bound so fast , a laughing fall . 220. O Psyche , I cannot describe how they Did mock , and grin , and gurn , and sneer , and pout ; How they did wring their Mounthes ; what antick play They us'd their gentle Saviour to flout . Imagine all the worst thou canst conceive , And infinitely worse than that beleeve . 221. This Sceen thus acted ; Pilate brings him out In this strange habit , to the Peoples view : Telling them He had sifted Him , but nought He could discover which did bear the shew Of capital Demerit : Yet , said He Behold how his light faults revenged be . 222. If this ridiculous Garb be not enough With Shame to clothe Him , yet consider well In what exuberunt Streams his Blood doth flow , And guesse what favour I have shew'd Him : Tell , Me if you think a new room may be found In all his Body , but for one more Wound . 223. Behold the Man , this torn and worried Thing Is He , however Comely heretofore ; Sure he has for his foolish Name of King Paid dear enough ; and had not I had more Regard unto your Credits than mine own , Such proofs of Cruelty I had not shown . 224. O Spectacle of most Commanding Sorrows ! How would all Hearts but Jewish melt to see These ghastly Torrents , and these gasping Furrows Upon the harmlesse Back of Purity ! How would a Tygers thirsty Wrath relent ! How would the Soules of hungry Bears repent ! 225. Had these unhappy Jews had any Eyes But those of rancorous Malice , they might here Have seen how their own Griefs and Miseries To patient Jesus all transferred were , And scor'd upon his Back : They might have found A salve for all their Sores in every Wound . 226. They might have seen his innocent Temples wear That Malediction which to them was due : The stinging Briars he was pleas'd to bear , And leave the fragrant Flowers to them , which grew Both in their mortal Gardens here , and which With endlesse Sweets did Paradise enrich . 227. At least that Lesson of Compassion They , As well as Pilate , might have plainly read , Which in red capital Letters written lay , And to the Eyes of all Spectators spread So fair a Challenge , that no generous Breast Could their strange Importunity resist . 228. But loe , the barbarous Priests , unsatisfied With all that Blood which was already shed , Because some more behinde remained : Cried O ease the Earth of that blasphemous Head , Before Heav'n vindicate it selfe , and We Involved in the Flood of 〈◊〉 be . 229. It is no Boyes Fault his , that you should deem A 〈◊〉 is sufficient Punishment : O rather square your own by Heav'ns Esteem , And joyn with ours , your righteous Consent ; A Crosse , a Crosse : Heav n cannot pleased be Untill this Monster Crucifi d it see . 230. This most unreasonable Madnes made The Judge as loude as They : In vain , said He , You hope by Roaring to make Me afrayd : The Man is guiltlesse 〈◊〉 Eyes ; if yee Resolved are that Innocence must Die , Goe Murder Him your Selves , and cease your Crie . 231. Harsh was this Word , and on their Plot did grate So hard , that they enforced were to flie Unto the Refuge which They most did hate , As knowing it was an old-answered Lie : That Law They now pretend , to which long since The Pris'ner justified his Innocence . 232. Nay , They repli'd , it is not We , but Law ; Our Law , more dear to Us than are our lives , Calls loude for Him to Death . Be pleas'd to know That our great God no grace nor pardon gives Unto the least Blaspheemers ; and shall He Who makes himself the Son of God , goe free ? 233. If Thou Protector of our Laws wilt be , Break not our greatest for this Varlets sake . Should He intrude into the Familie Of Caesar , and his Sons great Title take , Sure Thou wouldst think a Crosse his due : and is Wrong to Heav'ns Emperour a less Crime than this ? 234. Blood-thirsty Hypocrites ! For well they knew How they their Law in urging it denyed ; For though this Accusation had been true , 〈◊〉 must not Jesus by the Crosse have dyed : The Law an heap of Stones ordein'd to be The Death , and Monument of Blasphemie . 235. 〈◊〉 this new Plea did startle Pilate so , 〈◊〉 again retires , and tries again 〈◊〉 Examination might doe : 〈◊〉 he many Queries put , and fain some Pretence have found , with them to joyne , 〈◊〉 all Slander did out-shine . 236. But when He tels the Multitude his Minde , Onely new Oile upon their Flames He threw ; For in their loudest Fury all combin'd , Upon Him with this bold replie they flew : If Jesus you dismisse , We must have leave Great Caesar to acquaint with this Repreive . 237. Did not the Traytors Head contrive to wear A Crown of Gold , where now those Thorns are set ? And Who , We pray , more dangerous Enemies are To Caesars right , than They which thirst for it ? He says his Realm is not on Earth : And what Should Traytors being Taken , plead but that ? 238. But were He free again , and had proud He New Thousands at his Heels , which might assist His Wills Carreir ; Might his Designe not be True to our Fears ? And must He be dismist ? Dismisse Him If you will ; yet know that We Must hold you then for Caesars Enemie . 239. Pilate had with their Malice grappled long ; But now his Place and Credit lay at stake , He who before was so upright and strong , Degenerously turn'd Unjust and Weak : Firm stood his Chair upon the Pavement , but His Heart and Conscience soone fell flat on it . 240. For as He'ginns to name their King again , Away with him , they Crie , We have no King But Caesar , Caesar over Us shall reign , And He alone : As for this Cursed Thing , 'T is more than time that to his Cross He goe ; And every one that is his Favourer too . 241. Alas , this Blast did on his faint Breast did blow So thick a Storm of Ielousie and Dread , That now he fancied all the Town did draw Their mutinous Swords against his single Head ; And that the Priests had with their specious Lie Dispatched unto Rome an Embassie . 242. Thus toss'd and baited , by the Tempest , He His Faith and Truth , the dearest Wares he had , Throws over bord , and to their Crueltie Joyns his Consent ; which yet appear d so mad And full of foul and odious horror , that He calls for Water to wash off its Blott . 243. Why dost thou ravish , Foolish Hypocrite , The virgin Nymph ? What Water wilt thou get To wash this clean , which cannot make Thee white , But onely is by this thy Touching it For ever made impure : Should all the Sea Flow on thy Hands , they still would Bloody be . 244. The Leopards Spots , which fix their Feet so sure Upon his skin , shall sooner melt away ; The AEthiop's Face shall sooner learn a Cure And turn its swarthy Night to beauteous day ; The Ravens with Swans in White shall sooner vie , Than thou be purg'd from thy ingrained die . 245. Yet Pilate flatter'd by his own Device , Will needs be dabbling in the Water ; and Behold , ye Priests and People all , he cries , Of Iesu's Blood I wash my guiltlesse Hand : Although my Tongue the sentence passe , yet ye Extorted it , and yours the Act shall be . 246. Content , said They ; since you will have no share , Ours let the Actions Glorie wholly be : Both Heav'n and Earth will thank us for our Care , And Caesar praise our zealous Loyaltie . So will your self , when you have weighed well What kinde of Monster you have sent to Hell. 247. As for his Blood , which frights your timorous Hand , It is to us the Brightest Paint of Gloxie , And will to all Successions commend Our pious Loyall Resolutions Storie ; For our ambitious Wish it is , that It May On Heads , and on our Children sit . 248. Unhappy Wish ! had this been rightly fram'd , No Prayer had flam'd with purer Piety , Nor pull'd more Blessings down , then would have streamd In this rich Blood upon Them all But see The fatall Power of Malice , which can thus Make Zeals sweet Dialect turn venomous . 249. For'twas not long e'r Titus came to poure This Blood upon Them , and their Wish fulfill : Them and their Seed its Streams did then devour , With such full Veng'ance did the Torrent swell ; Their Town and Temple too this Deluge found Which in their Wishes Surplusage were drown'd . 250. For never yet did Warr so riot in The Blood of any helplesse Wights , as here ; Nor fatall Misery hunt out any Sin With so seveer a Quest as that : So 〈◊〉 They found their Wish and bloody Exclamation , Which prov'd the funerall Knell to all their Nation . 251. And now the Judge within whose Breast the fear Of Men , vile Men , more than of God did reign , Those Bonds of generous Right himselfe did tear From which he woo'd the People to refrain ; And gives his owne unhappy tongue the Lie , Iudging the Lord of Innocence to die . 252. O monstrous sentence ! were the fell Decrees Which ever yet from Tyrants Mouths did breake , With the Descriptions of their Cruelties , All writ in one black Roll ; they would not make So hideous a show as this alone , Of Barbarousnesse the dire Perfection . 253. All Injuries in this triumphant are , Being skrued to the highest pitch of Spight ; Injustice but a Suckling was , till heer She on the sudden grew to her full height : Herod had nurs'd her well , but Pilate now With the Iews help , taught her compleat to grow . 254. For could Hell mould so horrible a Doome As might send every Infant who did see Lifes morning Light , strait from his Mothers Wombe To his Death 's Ev'n ; that Sentence yet would be Lesse barbarous than this , which doth at once Condemne more than the whole Worlds Innocence . 255. Alas , unfortunate Pilate , how hast Thou Condemn'd thy Self whilst Thou didst sentence Him ! The time draws nie , when Caius will not know Thee for a Freind of Caesars ; Thy Esteem And Office too unto their Evening draw , And foure Years more will make Thee feel the Law. 256. The Law of Bannishment ; when France shall see Thee to Vienna ti'd , that fatall place , Where Hell shall to thy Soule displayed be , And thy black Conscience warr against thy face , Mustring the Guilt of this unhappy Day Before thine Eyes in terrible Array . 257. There thy wives message shall again resound And sting thine heart ; thine own Professions there Of Jesu's innocence shall all rebound Upon thy breast , and thy foule bosome tear ; There shall that water bubble up , and boile Upon thine Hands , which did its streams defile . 258. There shall thy whips their lashes turn on thee , There shall the thorns grow thick upon thy Head , There shall the Buffettings and Mockings be Unto 〈◊〉 self in fail tale numbered ; There 〈◊〉 prodigious sentence back shall flie , And point out Pilate as one fit to die . 259. Then shall the cruel Crosse , the Nailes , the Spear , Walk through thy thoughts and murder thee alive ; Till Crucifi'd by thine own fatall fear Thine hand due vengeance to thy self shall give , And from thy Hell above by cursed death Send thy dispairing soule to Hell beneath . 260. So shall thine hand thou thoughtst thou washst so white 〈◊〉 imbru'd in thine own horrid gore , 〈◊〉 to all following Judges write Of what sure vengeance righteous Heav'n doth poure On them who warp Laws rule to Peoples lust , And make the throne of Justice be unjust . 261. But when the Lamb of Heav'n was sentenc'd thus Unto the Shambles : Streit upon their prey The rampant Soldiers fly : His gorgeous Attire they from him snatch , and him array In his own simple fleece ; yet suffer still The torturing thorns upon his head to dwell . 262. This rubb'd , and wounded all those Wounds again In which the clotted blood began to rest ; This op'd the weary Mouth of every vein , As if it would have had them now confest The utmost drop they knew : yet though this loss Went deep , they kept enough to paint the Cross. 263. 〈◊〉 delay then unto Calvarie 〈◊〉 hurry Him ; ev'n though their Senates Law 〈◊〉 that no Execution be 〈◊〉 , 〈◊〉 by ten dayes Thoughts the Judge may know 〈◊〉 he has not in some passi nate haste Without sufficient grounds his Sentence Past. 264. The Priests had mony , that commanding Spurr Which fires all Soldiers with impatient Speed ; And Pilate now can cast in no Demurr ; The Jews assure him that he has no need : But need , or not ; his thoughts in vain doe beat ; The Soldiers now were bought to doe the Feat . 265. But being Martiall generous Spirits , they Must not debase their armed Backs , to bear The servile ignominious Cross : nor may The Jews , who now all purified were To celebrate their Paschall Supper , be Stain'd by the Touch of that accursed Tree . 266. On JESU'S Wounds his Death the Soldiers lay , And He must ern his Crosses Service , by Bearing its tedious Weight , before he may Be born by it . Thus with a barbarous Crie Of Tongues and Trumpets which the Welkin rent , Through the cheifstreets this sad Procession went. 267. But He whose Springs so drained were before Both of their Blood and Spirits , now grew faint In vain they kick'd him , and in vain they tore Him forward by his Hair ; for no Constraint Can make weak Nature her own Power exceed , Nor finde out Firmnesse in a broken Reed . 268. What Heart but seared by the fire of Hell , Could now Compassions courteous Tears forbear But yet the Soldiers bosomes by the fell Contagion of the Iewish Malice are So deeply tainted , that what might invite Tigres to Pittie , does but whet their Spight . 269. For meerely in prevention of the Loss Of that choise Sport they hoped for when He Was once set fair and sure upon his Cross , As the full Mark at which all Scoffs might be Directly aim'd ; Him from this Load they spare , And force Cyrenian Simon it to bear . 270. Nay , Live you shall , say they till you may Die As you deserve : mean while this Ernest take Of that full Summe which We will by and by On Golgotha without abatement make : With this they beat Him , and so much the more As with his Blood , he no Complaints would poure , 271. Indeed the softer Sex , who upon Him And on his Woes did wait with tenderer Eyes , In his own Blood could not behold Him swim , But with their Sympathetick Tears and Cries Confess'd that they had Bowells still , although Remorseless Stone Mens hearts did overgrow . 272. But Jesus who did all this grevious while Encourage by his patient Silence , those Most insolent Jeers and Blasphemies the vile And spightfull Jews could frame : doth now oppose These Womens loving Tears , and upon them With nobler Pitty turn their pittying Stream . 273. For 't was his brave Ambition to engross All Greifs and Sorrows to Himself to day ; Esteeming every Groan of theirs his Loss , And all his Woes discredited , that they Should seem to need Assistants , when stout He To his own Shoulders woo'd all Miserie . 274. Weep not ye Daughters of Jerusalem , Weep not for Me who have set ope my Breast To every Greif which into it can stream , And thither mean to welcome every Guest : Weep not for Me said He , whose Sorrows are Not to be quenched by a mortall Tear , 275. If you will broach your Bottles , let them run For your own selves , and your unhappy Seed ; For loe those fatall Days are posting on Which all your Brine and more than all will need , The Days when Blessing shall no longer spred Its joyous Complement on Mothers Head. 276. For then the Barren Womb shall praised be As fertile in the choisest Happiness ; Then everie Tongue those Papps ariditie Which never brought up Babe to Woe , shall bless . Then shall the dearest pledges of your Love Your Sonns and Daughters , living Torments prove . 277. Then in impatient longing for a Grave Despairing Men shall to the Mountains call , And everie neighbour Hills Compassion crave Beseeching them upon their Heads to fall , And hide them , though in Death , from seeing how Calamitie about the World doth flow 278. For if in me a young and verdant Tres The flames of Veng'ance thus prevailing are . What shall the Refuge , or Condition be Of Stumps and Trunks , all withered and sear , Which are already dri'd , and fit alone For feuell for their own Combustion ? 279. In a fresh Cursing and Blaspheming fitt This set the mad-braind Rout ; who ask'd Him why When they of late so humbly begged it He would not condescend to Prophesie ? And why , He who could others Woes so well Discern , could nothing of his own foretell ? 280. And see , good Prophet , yonder Hill , said they ; Take your own Counsell now , before it prove Too late : Come let Us heare what you can say Both it and its Compassion to move . Set out your Throat ; if hard and loud you plead Perhaps 't will bow its own to hide your Head. 281. Then having star'd a while upon Him , all Whose Fists , or Toes , or Spittle him could reach , With thick and peevish indignation fall Upon his bruised bloody Body : Which Triumphant scorns , He meekly vanquish'd by His Silence , and march'd up to Calvarie . 282. Ev'n to this Calvarie We stand on heer , This Mount which from a Scull hath gain'd its Name ; For in this solemn Place the Sepulchre Of reverend Adam stood ; which carefull Fame Told to Posteritie , and so the Hill Wears in its Title that old Story still . 283. With such Decorum did thy prudent Lord Order his meritorious Passion , that The second Adam might his help afford Unto the First , where He lay chain d and shut Up in Deaths Prison , the remorseless Grave , Which to Corruption did Him enslave . 284. Iesus on that drie Dust resolv'd to shed His most enlivening purifying Blood ; That He might wash and cure the tainted Head Of Mortalls Miserie , by the soveraign Flood Of his own Life ; that Life which onely can Restore true vitall vigor unto Man. 285. Here 〈◊〉 , here the Crosse its foot did set When it sustaind the Worlds Redeemer ; here Is that renouned Soile which once was wet With richer Drops than ever shoured were From kindest Heav'n ; for by that fertile Dew Salvations Harvest to perfection grew . 286. But yet this Hill wears not that onely Name Of Calvarie ; 't was call'd Moriah too Of old , when zealous Abraham hither came His most renouned Sacrifice to doe ; And by unparalleld Obedience prove The valourous Bravery of faithfull Love. 287. Brave Abraham hither came ; his Altar heer He built , and prepossess'd the Crosses place : So Isaac did thy Lords a while ; But there An hamperd Ram strait substituted was : Thus Isaac scap'd ; but now there was no Ram Which might supply the place of heav'ns dear Lamb. 288. Jesus himselfe must sacrificed be , Not by , but to his Father : Psyche , now That fatal Houre was come when Tyrannie Held the free Reins , and did its freedome know ; When purest Innocence was abandond quite Unto the Luxurie of proudest Spight . 289. For loe the Souldiers thy torn Saviour stretch And fit Him unto his tormenting Tree : His blessed Hands unto the Topp they reach , ( Those Hands whose workmanship all creatures be , ) His Feet unto the bottom ; ( those pure Feet Which no Bloud , but their own , did ever wet . ) 290. These Hands and Feet with cruell Nailes they make Sure to the Crosse , and fasten Him unto His Pains and Death . What heart-strings would not crack To see these tender Veins broke open so ! What Tears could keep at home , and not gush out With those dear Streams which now flowd all about ! 291. Sure none who dare the Name of Christian wear , Can with such stony Hearts this story read , As not to feel these Nails their Bosomes tear , And 〈◊〉 their tender Contemplations bleed : For how can living genuine Members be Not wounded with their Heads calamity ? 292. But these inhumane Torturers shouting loud In desperate applause of their own Sin , Rear up the Crucifix ; and then grow proud To see this Trophe of their Rage . So when Harpies on heaps have heap'd their butcher'd Prey , They smile , and clap their Wings with cursed Joy , 293. Then on each hand a Theife they 〈◊〉 : For when they on his Person no more shame Could heap , they labour by this Companie , To make the World suppose Him one of Them ; Alas He knew no other Theft , but this , To steal his Torturers to heav'nly Blisse . 294. For whilst between these Bryars like the Rose , Or like fair Virtue twixt her foule Extreems He fastned is ; He plots against his Foes , And projects how to pay Them Diademes For these his Tortures ; unto Heav'n he flies On Loves stout wings , and to his Father cries 295. Father ! By all the Sweets of that dear Name Regard the Prayer of thy Dying Son : By this my Crosse and all its noble Shame , By these four Wounds which with full Current run , By all these Thorns which grow upon my Head , And those which in my Heart are fastened , 296. Remember not the Sin of these poor Men Who through blinde Zeal perceive not what they doe ; Though foolish , yet they are my Bretheren ; O spare Them then ! Let not their Error who Occasion all the Worlds most Soveraign Blisse , Make their own Soules their proper Portion misse . 297. Thus for the rav'ning Wolves the Lamb doth pray ; The Partridge for the Hawks . O mighty Love Which all the Injuries of this cruel Day Cannot supprefle ! The more the Torturers strove To wreak upon Him their elaborate Spight The more his Mercy tries on Them it s Might . 298. Thus when Arabian Odours 〈◊〉 be , Their sweet revenge they on their 〈◊〉 take By pouring out to them 〈◊〉 〈◊〉 Of pure Perfumes , whole 〈◊〉 doth 〈◊〉 speak Of Griefe or Anger , but is 〈◊〉 In the kinde language of 〈◊〉 Sent , 299. Thus when the tender Vine is nailed fast Unto the Propp , and by the Pruning Knife Robb'd of her Branches ; She takes no distaste At all those deep entrenchments on her life , But with a bounteous Vintage strives to cheer The Heart of Him who thus had wounded Her. 300. But what care salvage They who scorn to be Softned by Kindenesse ? Wax indeed may run At the warm Touch of High-noon's Charity ; But for did Mud and Clay ; although the Sun Doth with his kindest Rayes about them flow , Instead of Melting , onely harder grow . 301. They think that Jesus has more need to pray For his own Selfe than them ; and with disdain 〈◊〉 at his unask'd-for Kindenesse , They 〈◊〉 themselves how to divide their Gam ; This was his Clothes , the Lambs poor plunder'd Fleece , The simple prize of their high Villanies . 302. His other Garments they divide and share ; But finding that his seamlesse Vesture was All of one Texture , they contented are To offer the decision of the Case To Fortunes Sentence , and conclude by Lot To give that whole , they thought too good to Cut. 303. Too good they thought this Common Web to be Mangled and torn ; yet with the self-same heart , Abhorred not his pretious Flesh to see All gash'd and rent by Hatreds utmost Art. The Butcher thus thinks fit the Skin to keep Intire , although He quarter out the Sheep . 304. Mean while , arrayed in his naked Gore Sweet Jesus hangs betwixt the Heav'n and Earth Like one of Both rejected ; and does poure The Worlds red Price at four wide Flood-gates forth An Object of more Pitty never yet Was seen , nor one which reaped lesse of it . 305. All Passengers without Regard went on And turn'd their unkinde backs upon his Woes . Yet well it were if this Neglect alone Made Warr against his Patience : but from those Who to this pitch of Sorrows rais'd him , He Feets new assaults of positive Misery . 306. For not contented with their Nails and Thorns To digg his pretious Body , now they strive To pierce his Soule with ignominious Scorns , To wound his Meeknesse , and his Sufferings grieve ; As if his Pains and Crosse would not suffice , Unlesse he mocked , and reviled dies . 307. They point their fingers , and their heads they shake , And then their crueller Tongues , and thus they crie : Remember what your Pride once pleas'd to speak : You in three Dayes yon' Fabrick could destroy , And rear it up again ; yet mighty Sir , The Temple stands , and You are hanged here . 308. For shame make good your boasted Power , and now Command those Nails to leave your Hands and Feet , Command your Crosse before your face to bow , Command your lost Blood to return and meet Your gaping Wounds : Is 't not high time to save Your Selfe , if you resolve to scape your Grave ? 309. O no ; the Elders , Scribes , and Priests replie , Though many Seeming Wonders He has done . Though he has cured many a Maladie , Though he has conjur'd up Salvation For others ; yet We know for certain He Cannot unto himselfe a Saviour be . 310. No lying Prophet ever yet was known Who once into the hands of Justice brought Could by his power of Witchcraft reach his own Deliverance , and work his Carcase out Of Chains or Tortures ; for if this might be , How could we know Heav'ns Truth from Forgery ? 311. Now it appears by Whose Assistance He Mix'd with his bare Word that miraculous Strength Which charm d the Peoples fond Credulity . But Belzebub is wise enough at length To leave his Instrument to Iustice , when His utmost Mischiefe He has done to Men. 312. Now it appears what small cause Pilate had To shake his Head at our importunate Crie , Had not our Zeal that 〈◊〉 Onset made On his abused Lordships Lenity , This rank Impostor , then repreeved , might Have still pass d for a Wonder-working Wight . 313. Yet if the potent King of Israel now Will but vouchsafe to Step down from this Tree And to his Subjects doubtfull Hearts allow This Proof of his divine Supremacy ; For our parts We are ready here , and will Beleeve his Pow'r and his Commands fulfill . 314. What can he more expect of Us , who here Attend upon him in his deepest shame Waiting till He will please Clouds to clear Which damp the lustre of his glorious Name ? So fain would We unto our King to day , Would He assert Himselfe , our homage pay . 315. But silly King , he cannot stir , you see , No , though his Kingdome lieth at the Stake : He talk'd as if the Clouds his Coach should be , And that he ment upon the Aires high back , To shew himselfe in State to Us ; but now His Crosse is all the Chariot he can show . 316. He often bragg'd that God was his great Sire , How is it then his Father owns Him not ? Sure were He worth the owning , all the Quire Of Heav'n would hither Flock , to hide this Blot Of his broad Shame with their pure Wings , & bear Him hence in triumph to his native Sphear . 317. Shame on your Blasphemies you shamelesse Rout Of Priests and People ! Jesus aimeth not To save Himselfe , but You who sting and flout His noble Patience : He has not forgot That in his Soveraign Hands and Fingers still The whole Train of Omnipotence doth dwell . 318. For those Almighty Hands he stretcheth out , And busie is in working your Salvation . He could Come down ; but stayes till he has wrought That mighty Act of his victorious Passion . He could come down , but stayes till he may draw Up after Him this groveling World below . 319. He could come down , did you not fix Him there Not with your Nails , but with your stronger Sins : He could come down , were his own Life as dear To him , as yours : But on his Wrongs he winns , And by all resolute Love strives to prevail Against all Spight and Rage which him 〈◊〉 320. O Psyche , cruell were those Scoffs ; but yet More stinging Scorn then this is still behinde : For now the very Theeves upon him spit Their odious Taunts , and seem in Him to finde What their vile Soules amidst the Miseries Of their own cursed Crosses , dare despise , 321. Ink scorns the Snow , foule Night accuseth Day , The dirty Puddle mocks the virgin Spring , Dark Shades contemn the Suns meridian Ray , Black Night-ravens call the Swan a swarthy Thing , Ignoble Bats revile the Eagles Eyes , And Hell it selfe insults o'r Paradise . 322. Art thou that mighty Christ , said they , and yet Hang'st here the Game of all Contempt and Spight ? Can Heav'ns great Son his Selfe so far forget , As rather to endure to Die , then fight ? Discredit not , by yeilding cowardly , The Lord of Hosts , if he thy Father be , 323. Come justifie that royal Title there , Which now but laughs at thine ignoble Head ; Approve thy Selfe King of the Jews , and fear Not to redeem thy Fame and Life : But spread Thy Favour too on Us , that under Thee The Soveraign , We may glorious Nobles be . 324. For since in these thy deep Misfortunes We Of all thy World thy sole Companions are ; We well in your restor'd Prosperity May promise our Desert the deepest share . So spake the Theeves ; and then they roar'd for Pain ; But quickly fell to scoffe and curse again . 325. And shall not Heav'ns Artillery now attend Its wronged King , and vindicate his Cause ? Can Earth hear this , and not in sunder rend Snatching these Elves into her deepest Jaws ? No : Jesus now no Veng'ance doth approve But that of patient and Silent Love , 326. Sweet Veng'ance ! which so strongly wrought upon One of this loud blaspheming Pair , that he Converts his Curses to Devotion . And prompts his Fellow unto Piety , Rebuking sharply his malitious Tongue , Which still persu'd his Lord with shameless Wrong . 327. Then like a wise and sober Theif indeed ; He seeks to steal into his Saviours grace : O King of Heav'n he cries , I plainly read Thy Majesty though in thy clounded Face . Sure Thou hast taught mine Eyes this skill ; ô then Compleat this Mercy which Thou hast begun . 328. When in thy Kingdome Thou shalt mounted be Upon thy Throne of Glory , ô forger Those Wrongs which ignorant I did poure on Thee , On Thee , the God of Innocence : but yet Forget not Me , who must for ever die Unlesse repreived by thy Clemencie . 329. Jesus , whose Goodnesse never did disdain 〈◊〉 hear and answer a meek Sinners Crie , Though his provoked Lips he did refrain Amidst those thick Storms of loud Blasphemie , With gracious Sweetnes doth Assurance give Unto the Dying Theif , that he shall live . 330. Fear not , said He , thy Death is drawing nie , But it shall prove the Gate of Life to Thee ; My Word , the Pillar of all Certainty I freely pass : Thou from that cursed Tree Shalt step this Day to Paradise , and there Under the Bowers of Blisse with Me appear . 331. The Preists and People laugh'd and scoff'd to hear Him talk of giving Blisse , who hung in Pain ; Blinde Fools , who could not now discern how clear His Power shin'd , which thus its Prize could gain Out of Hells Mouth , & with Loves sweet constreint Make of a Cursing Theif , a Praying Saint . 332. By this deer Token He to every one Of them aforehand did their Pardon seal , If they would doe what the meeke Theif had done , And to his Grace with penitent hearts appeal : But most unhappy They this deep Designe Of Love , did obstinately countremine . 333. Profoundly did this Scorn of Mercy tear Thy Spouses most compassionate Breast : But He Observing now his dearest Followers there , The Mother of Him and Virginitie , With faithfull John , a keen and double Dart Of fresh Greif shot quite through his bleeding Heart . 334. For in his Mothers tender Soule he saw That cruel Sword stuck deep which Simeon Foretold so long agoe : The Virgin now , Who at the first brought forth her blessed Son Whithout all Pangs , doth in hard Labour strein , And pays her Debt of puerperiall Pain . 335. O how the Bowels of her yearning Heart Are tent and torn ! her hands , her feet , her head , All bear their proper Torments , and no Part Can say , To me these Sorrows doe not spread ; For from her Sons deer Body every Wound Doth on her sympathetik Self rebound . 336. Her Temples are with thick-set Thorns hedg'd in , Nail'd unto Tortures are Her dainty Feet , Tatter'd and mangled is Her tender Skin , Her Flesh plow'd up , Her veins wide open set , And all her modest Body to the view Exposed is of every shameless Jew . 337. On Her those Jeers , and Taunts , and Blasphemies Their venome pour , and swell with Greif her Breast ; That Breast which noble Love so straitly ties And coments to her Sons , that not the least Division can interpose , nor make This Double One , themselves for single take . 338. If She had in her other Self , if she In Mary had been Crucifi'd , the Crosse Had tolerable been ; but thus to be Destroy'd in Jesus , is so vast a Loss That Mari's swallow'd up in it , and this Calamitie becomes both Hers , and His. 339. Her Hope , her Joy , her Life , her Love , her Blisse , Her Heav'n , her Son , her God , all these She now Beholds betrayed to her Enemies ; And what has Mary more ? How shall she row Through this vast Sea , which in each gaping Wave Presents her ô how much more than a Grave ? 340. As oft as to the Crosse she opes her Eyes , Death rusheth in ; Yet she as oft doth Die As unto their Compassion she denies That ruefull Spectacle . If Psyche , I Or Thou , or any Seraph had been so Beseig'd with Soveraign Griess , What could We do ? 341. What could we doe but sink ? Yet noble she Struggling amidst a thousand Deaths , at last Snatch'd from her mighty Losses , Victory ; Whilst at the feet of Gods great Will she cast Her own ; as gallant Abraham , when He Preferr'd before his Isaac , Pietie . 342. Yet what was Isaac unto Jesus ! ô With how much dearer Prize did Mary part ! Though Isaac pretious was , He could no so Profoundly be ingrav'd in Abrahams Heart , As Jesus in his Mothers ; yet is She Content of her Hearts Heart depriv'd to be . 343. O heav'nly Mother , never Agonie Was more heroick than was this of thine ; Excepting that of thy great Son , when He His humble Patience did prove Divine . Decorum 't was that Thou should'st tread alone The hardest Steps of Glory next thy Son. 344. But Psyche though this Amazon of Love So stoutly fought ; yet John who stood by her Was of a weaker Metall far , and strove With lesse Successe the Passion to bear : He strove a while ; but at the last , poor Saint , As Griefe became outragious , he grew faint . 345. For when his loving Eyes beheld that Breast Upon whose Sweets his Head was wont to lie , And those dear Arms , which us'd to hug him fast And chain him unto Blisse ; The Tyranny Which now possessed them , soon overthrew His tender Heart , and all his Comforts slew . 346. Jesus observ'd them Both , and saw how she Although her Pain and Sorrow greater were , Yet made them bow unto her Will ; how He Suffer'd his lesser Griefe to domineer Over his wounded Soule ; and seeing this , Felt what he saw in Both , for Both were His. 347. He felt their Tortures ; but with deeper sense Then they themselves , and more Excesse of Pain ; His Soule being temper'd to all Excellence Of dainty Softnesse , which did entertain Ev'n in its Bowells , every Torments Darts He spi'd in any of his Spouses Hearts . 348. Witnesse his bounteous Care , before he dies ' , To cheer them by a pretious Legacy : His noble Mother , far above all price , Ev'n in that dearest of Relations , he Bequeaths to John ; and John to her again , That in his stead , her Son he might remain . 349. Sweet Legacie ! where though the Mother be The richer Gift , considered alone , Yet is the Balance equaly Now Iohn's inhanced by the Name of Son : For that high Name intitles him to be No lesse than Jesu's priviledg'd Deputy . 350. A long-long Houre had now run out , since by His weeping Wounds the King of Mercy hung : Yet all this while from the hard Peoples Eye Not one drop of Compassion he had wrung . This made the Sun , though on his high-noon Throne . Fear his own Eyes had not their duty done . 351. But looking wistly , He perceived how Men had exiled all Humanity ; This Sight upon his face a Blush did throw In shame and horror at the Prodigie ; He blush'd and shut his royall Eyes , and hurld More than Cimmeria all about the World. 352. In mourning Weeds the heav'nly Sphears at last Upon their dying Master will attend , And with no gaudy Tire of Light be drest Now all the Powers of Hell and Darknesse bend Their uncontrolled spight , in Him , to damp . All other Lights divine original Lamp. 353. The Aire was frighted at this monstrous Change When Midnight seized upon highnoon Day , Marching with Apparitions , and strange Phantomes of duskie fire , in fierce array ; Whilst every hollow Winde which passed by Bemoan'd with sad Groans this Calamity . 354. The lesser Sparks of Heav'n all started as Their sudden priviledge , who now might view The open face of Noon ; not knowing what Had thrown upon the Sun his Sable Hue ; With doubting twinckling Eyes on him they gaze ; Seeing him down , yet in his highest Place . 355. Each gentle fair-condition'd Bird and Beast Hi'd them unto their Nests and Dens for fear : Onely some ominous Ravens and Scritchowles prest , With Beasts of Prey & Night , through the black Aire : And fit Companions for these Jews they were Who in all Horridnesse their Brethren are . 356. Frights and Dismays walk'd not so thick upon The face of Egypt , when 't was buried In a strange three-days Night , as now they run Both there and here , for every where they spread , Having as large a Circle as the Sun , Who now from all the World at once was gone . 357. The grave Astronomers , who with Phoebus were Of old 〈◊〉 , and knew all his Gistes His way , his Jnns , his Hosts , and whersoe're His restles Coach in his bright path 〈◊〉 , Wonder'd what sudden Monster did arise And rob him of his Locks and of his Eyes . 358. 'T is plain the Moon was innocent , for She Knew not the buis'nes , being far away ; No less than Halfe the Heav'ns Immensitie Betwixt Hers , and Her Brothers Station lay , For whilst He flourish'd in the perfect height Of Day , She groveled in the Depth of Night . 359. But grant by some portentuous Wheel She from Her proper Place was whirl'd thus farr away Yet how could her poor Bulk usurp the Room Of His vast flames , and damm up all the Day ? Sure Phoebus scorns that Her small Blot should rob The totall Beautie of his mighty Globe . 360. O No 〈◊〉 was a larger Blot than so , A Blot in which all Blackness did combine , A Blot which no Comparison doth know , A Blot made up of every foulest Sinn , A Blot as hideous , as profound , and wide As Impudence could make ; 't was Deicide ; 361. No wonder now Heav'n would no longer be Beheld those who did its King destroy ; That Phoebus his less reverend Majestie Deny'd to them whose onely work and joy Was to eclipse and quench that Soveraign Sunn Whose open Eyes His durst not gaze upon . 362. And yet this Darkness a faint Copie was Of that more monstrous Pitch which stuck upon The Eyes and Hearts of the blind Jews : Alas This Prodigies stern Admonition Could not awake their Thoughts , to search , and see How Heav'n was frighted at their Crueltie , 363. The itching Wit of their immortall Spight Draws every Thing into new B lasphemie : Behold , say They , the most audacious Might Of His insufferable Witcherie : Whilst other Wizards onely on the Moon Or Starrs , throw Darkness ; He choaks up the Sun. 364. But now the Ninth Houre of the Day drew on , And brought the last Act of this Tragedie Along with it ; that Houre in which alone More Horrors than 〈◊〉 Agese'r did see In one Consp 〈◊〉 〈◊〉 met , And in Array themselves all armed set . 365. His other 〈◊〉 but faint Praeludiums were , Which onely gathering Clouns did overspred ; But now the Tempest in its full Carrieer Broke down and sous'd directly on his head ; JESUS was now encompass'd with the Stream And ev'n into his Soul the Waters came . 366. The Waters of that dismall Cup which He Both fear'd and lov'd ; eschew'd and chose to Drink : The fatall Dreggs of Wrath and Misery , Of every black and dreadfull Thing the Sink : A Dead Sea unto which Gomorrha's Lake Compar'd , would wholsome Milk and Hony speak : 367. Heav'ns Justice , who had with a constant Eye Observ'd all Tribes of Men , and noted down Each little Slip , each broad Impiety , With all the Trappings Time and Place had thrown About them ; hither made a journey , and Full in thy Spouse's face took up her Stand. 368. Lesse Terror from the Vulturs count'nance breaks When she her Tallons claps upon her Prey ; Lesse from the irefull High-priest when he takes His Cursing Aime at Jesus ; than to day Flash'd from this cruel Mayd , in whose fell look Her dismal throne accomplish'd Veng'ance took . 369. Immortal Dread star'd wide in either Eye ; Her forehead was plow'd up with furrows deep , Sown with the Seeds of all Severity ; ( Which now for Jesus were grown fit to reap . ) Her Lips were Fire ; her Cheeks were burning red , And for a Tongue a flaming Sword she had . 370. She never in such horrible Array Appear d till now on Earth ; not when she came With Water arm'd to wash the World away ; Or unto Sodome with a Flood of Flame ; Or when her fiery Serpents she did bring The Israelites Rebellion to sting . 371. A Veil ( so hideously black , that Night Is a 〈◊〉 beauteous thing to it , ) Over her head was spred , which , though Day-light Were now at Liberty , would not permit The stoutest Mortals sin-condemned Eyes Ever to reach the Comfortable Skies . 372. On either side , ten thousand Furies were , With Millions of Pangs and Ejulations ; Woefull Eternity was also there Hugging each Horror : Troops of Desperations Raving and riotting in their own Blood In the vast Armies Rear behinde Her stood . 373. But in her Hand a sable Book she held , Which now She opened unto Jesu's eyes : When loe each dreadfull Page appeared fill'd With more intolerable Prodigies Than those transcendent Monstrous Shapes which were Marshall'd in her Hell-representing Rear . 374. There that Rebellion painted was , which grew In Paradise , so huge and rank a Weed That it none but the World 's own Limits knew , For through all Generations its Seed It scattered , and made each poisnous Birth Bring full Assurance of its own Death forth . 375. The Serpent which in Eden planted it Wears not such fatal Horror in his Face , Nor stings so deep , nor doth his Venome spit So far and wide , nor e'r attended was With such a numerous Frie of Devills , as this Old Beldame Sin by young Ones followed is , 376. This was the fearfull Frontispice : But now The cursed Leaves She opened one by one : Pride had usurp'd the first , and there did show Her swolln and blister'd Count'nance , which did run With banefull Matter , being bruised by A Fall she caught as she was climbing high . 377. The next was Spight , broad War , close Calumnie ; Then Avarice besmeard with knawing Rust , And putid Lying , and foule Treachery , With sneaking Theft , and everstinging Lust , Intemperance wallowing in a nastie Flood Of Vomit , Murder in a Sea of Blood. 378. That selfe-relying heav'n-distrusting Thing , Foolish base-hearted Infidelity ; Grinding Extortion , and self-torturing Because for ever jealous Tyranny ; Enchanting Error , venomous Heresie , Idolatry , and right-down Blasphemy , 379. But for their number , it exceeds the skill Of Computation , and all Figures reach ; Not all the Sparks whose glistering Armies fill The field of Heav'n ; not all the Atomes which Traffick about the Summer Air , can tell Their mighty Total how to parallel . 380. For each dwarf Fault , and Gyant Crime did stand In martiall rank and file arrayed there , Which any Humane Tongue , or Heart , or Hand Was ever stained with , since Eve gave Eare Unto the charming Tempter , and let in The fatal Torrent of contagious Sin. 381. Nay more than so ; for every Stain and Blot Which through all Ages to the end of Time Shall taint the World , Justice had thither got , And in a black Appendix marshall'd them . Thy proud Revolt , and every Fault beside , Psyche , were there displayed full and wide . 382. And if the least of Crimes , as sure it is , Be infinitely foule , imagine then How strange a Masse of horridnesse was this Whose bulk did swell with all the Sins of Men : What store of black 〈◊〉 were here For bleeding Jesus wounded Back to beat ! 383. For Justice heap'd them all upon his back , That hee who did no sin , might suffer all . How would the Worlds establish d Pillars crack , Should such a Load upon their shoulders fall ! How would the al-supporting centre faint , And strive to shrink into a smaller point ! 384. How would the joynts of noblest Seraphs quake , How would the Cherubs sinnews tremble , at This Burden , which all Natures Bones would break , And lay Heav'ns highest stoutest Powers flat ! This Burden which all humane Soules would press Down to that bottom which is bottomlesse ! 385. Now Jesus groans , and feels his heart-strings stretch , For black upon his Soule the burden lies ; Those other torments hee forgetteth which The whips and nails , and Jewish blasphemies Had multipli'd on him : Thus rivers be Quite lost , when swallow'd by the bitter Sea. 386. Should all the tortures that did ever yet The Veins , and Joints , and Hearts of Martyrs tear , In one fell Composition bee knit , And then enraged to their full carrieer ; Lesse furious would their fury be than that Which now on Jesu's Soule in triumph sate . 387. Some comfort it would be , if Heav'n would now Vouchsafe a gentle looke upon its Son Who spies no consolations glimpse below : But ô the sphears are not eclips'd alone By Phoebus absence ; no another Night Has thrown its Veil upon Heav'ns dearer Light. 388. The Light which from his Fathers pleased eyes His whole Soule us'd to drink , its streams did hide : With earnest labouring looks , he pleads , and pries , But is by sad obscuritie deny'd . O blacknesse , which no Parallel canst know ! To thee all Ink as Milk , all Pitch is Snow . 389. Long did he grapple which this mighty grief In patient silence : But his Soule at length Snatching at least the desolate reliefe Of free complayning , with the wofull strength Of his sad tongue , this out-cry He did make : My God , my God , why dost thou me forsake ! 390. Am I not still that Son in whom alone Thou wert wel-pleas'd ? Is not thy bosome still The same where once my habitation I did enjoy ? Why dost thou me expell Who am the image of thy blessed face , From the least sight of its all-sweetning grace ? 391. Had every outcry , every groan , and shreik , With which the air of Bethlehem was rent When Rachel saw how all the street did reek With an unheard of flood of innocent And infant blood , met in one ejulation , It s fragor had not match'd this exclamation . 392. Never was such a Lamentable cry Wrung from the mouth of Griefe : nor ever was Complaint more unregarded : Clemencie Was deaf , and Heav'n as well as Earth did pass By without any Bowels : Never day Did such a Sceen of heavines display . 393. Sorrow her self amazed at the sight , Would have repented of her Tyranny : But Jesus meant not to decline the fight , Who could not conquer'd be , though He could die . O no : He hugs his horrors , and although His nature shrinks , his courage loves his woe . 394. Thus gallant Souldiers ' in the dreadfull wars With generous Pride their gushing blood behold , Counting their glories onely by their scars , And judging all their dearest limbs well sold ; Yea and their Hearts and Lives , if so they may Upon their Herses wear triumphant Bay. 395. But now as in the Fornace of his Pain This helplesse Victor fries , he cryes , I thirst ; For sure He longed to drink up and drain The dregs of grief , that none of the accurs'd And deadly draught he might behinde him leave His mortall Brethren evermore to grieve . 396. Yet they unkindly on a Reed present Him Vinagre , who broach'd the Wine for them , The Wine of his dear Blood ; all which He spent To wash and cheer their hearts . Does he not seem O salvage Jews , without the help of this Your gift to have enough of bitternes ? 397. Is this your thanks to Him who every year Your stream of harvest-pleasures poures on you ; Who to compleat your Banquet , doth prepare Those soveraign dainties which in Eden grow ; And who , mean while hath with his bounteous hand Giv'n you your milk and honcy slowing Land ? 398. Yet Jesus takes it kindly , Psyche ; He Knew well this knawing draught would best besit The dying King of greif , whose miserie So dear and pretious on his Soule did sit , That He their wine aromatiz'd with Myrrh Thought far lesse pleasant then this Vinagre . 399. Besides , that Poison he remembred well Which from th' enchanting apples sweets did flow ; By wholsome Bitternes he means to heal Ev's liquorish Luxury : His Palate now Doth expiate Hers , and nobly teacheth it That apples fatall rellish to forget . 400. And now the Tragedie began to draw To its sad end ; for Jesus having by Immortall patience undergone the Law And curse , and grappled with the monstrous frie Of all the Worlds Transgressions : lifts his head In triumphup , and cryes , T is finished . 401. O that it were ! said Mary , who stood by ; So should my Soule live still with my dear Lord. If he has found a way how not to die , Why does sweet Jesus not make good his Word By coming down ! So sighed pious she : But he made haste to his Catastrophe . 402. For Justice now had nothing more to say , Since by the streams which down the Cross did slow All her Objections were wash'd away , And every Page of her black book did grow As pure and faire as the serenest skies When rescued from the gloomy clouds disguise . 403. Wherefore she straight dismiss'd her horrid train , And then withdrew her self . These being gone , Jesus look'd up into his Heav'n again And saw the veil which dwelt till now , upon His Fathers face , remov'd . O 〈◊〉 sight ! O cheerly morning after heavy night ! 404. He saw his everlasting Arms as wide Stretch'd out , as his were on the Cross ; He saw His blessed bosome ope , which seem'd to bid Him to his nest of bliss return , and grow His happy self again ; He saw his eye Flaming in pittying Loves extremitie , 405. An everlasting Laurell in his hand He saw , designed to confute the shame Of his own thorny crown ; He saw the grand Cherubick quire ambitious to proclaim His Conquests in their songs : And at the sight Resolv'd to die , he cryes with all his might ; 406. Father , into thine hands I here commit My Spirit , which thou woo'st to come to thee , Up flew that mightie word , and after it Out brake his blessed Soule ; for strait way he Bow'd down his Head , submitting sweetly to That will he came by life and death to doe , 407. The holy Temple heard his dying cry , And , as it could , its Clothes tore ; for loe Its veil in sunder rent , and seemed by That ruptures mouth to say , I must let goe My priviledge , and Jewish rites must be Resigned unto Christianitie . 408. Earth heard it too , and quaked at the noise : Her rocks did rend , her sepulchres did ope , And many sleeping Saints wak'd at the voice , Russled their dust together , and gat up . Natures commotion was so great and strange , That in the guard it strait begot a Change. 409. The bold Centurion with the Earth did quake , ( So did the Soldiers with the rocks , ) and cry Surely the World slept in a deep mistake Whilst it perceiv'd not Jesu's Deitie : His Father now has owned Him , and He Did when himself was pleas'd in blisse to be , 410. For still his vitals in their strength remain d , And he had force enough a while to live ; Witnesse that finall Blast for which he strain'd When He that strong and thundering cry did give These wretched theives we see still in their Pain , 〈◊〉 he in his own rest is gone to reign . 411. Nay ev'n on salvage and obdurate Jews So far can guilty Fear prevail , that now The danger-stricken People could not chuse But grant their Hearts did feel this Terrors Blow , For though their sullen Tongue would not , their Fist Confest their fright upon their beaten Breast . 412. Here , Psyche , whose soft Heart had come and gone A thousand times , as he the Story told , Now yeilded unto Griefs Dominion , And e'r her Guardian spi'd it , down she roll'd , Joyning her Passion to her Lords , and trying To live with Him , who di'd for Her , by dying . 413. But Phylax by his heav'nly tender Art Soon cheer'd , and rais'd her up , and told her She Must 〈◊〉 now unto the other Part Which of this Sadnesse made a Comedie . She look'd , and sigh'd , and cri'd , All Joyes are dead When Jesus dies ; and yet , dear Sir , proceed . 414. Know then , said He , this Passion and Death Hath pu chas'd all the Joyes that Heav'n can breed , And cancell'd every fatal Bond of Wrath Which Sin had drawn against old Adams Seed : All Jesu's Wounds are Gates by which Man may Take freely into Paradise his way . 415. All sort of Pains and Shames and Sorrows he With matchlesse valour did monopolize ; The spightfull Wit of all Hells Treachery He vanquished by being made its Prize ; And yeilding up his meritorious Breath , Blew down the Power ev'n of prevailing Death . 416. Which when fell Satan saw , it him repented Of this great bus'nesse he had brought about , And at his Den in Paxis he lamented His undermin'd Designe , when Crying out Great Pan is dead , he made confession how He had projected his own Overthrow . 417. For this was Pan indeed , the God of Sheep , Who held his tender Flock so dear that He From Wolves and Lyons it secure to keep , Expos'd Himselfe to all Extremity , And for the Fold found a sure Rampart out , When with his Blood He moated it about . 418. But now a Soldier , he whose onely Heart Was harder than those Rocks which Griefe did burst , Boldly took on him Cruelties last Part ; For into Jesu's side his Sphear he thrust . Deep in his Heart the Iron div'd , and brought The finall Stream of Blood and Water out . 419. That Water which the Pericardium bound About the Heart , that Blood which in it dwelt : Thus all that in thy Saviour was found To feed and feast his Friends , He freely spilt . The Pelican so with her dearest Blood Diets and fattens up her dearer Brood . 420. This done ; the Sun unveild his Clouded Eye , And joyed the Redeemed World to see : Forthwith the monstrous Shades away did flie Unto the bottome of Nights nideous Sea ; That now Sins Blacknesse chased was away , Earth might behold a double glorious Day . 421. But will no Pitty on the Body look Which now has born the utmost spight of spight ? Yes ; Arimathean Joseph undertook To pay unto it its Sepulchral Right , And now with loving Loyaltie doth mean To prove that he had a Disciple been . 422. A true Disciple , though a Secret one ; Witnesse his Fear , to generous Courage grown ; For though his Master now were dead and gone , His Faith revives , nor shall the High-priests Frown Or Peoples Fury , fright his Duty from Yeilding his Saviour his own costly Tombe . 423. A Man of honorable Place was he , And Pilate easily grants him his Request : The Corps resigned is unto his free Disposall : which he straight-way doth invest With daintiest Linen , that the Winding Sheet Might Delicacie learn by Kissing it . 424. Right well he Knew this solemn Paschal Feast . For bad him all Pollution by the Dead : And yet his pious Love durst not desist Till he this votive Task had finished ; Being assur'd he could not stained be By handling the dead Corps of Purity . 425. But is Ho busie was ; another Freind Came in , good Nicodemus , who by Night On Iesus whilst He lived did attend , To gain for his obscured Judgment , Light ; And in his blacker Night of Death doth now His gratefull Pietie upon Him bestow . 426. Of pretious aromatick Mixtures He An hundred Weight doth bring , to sacrifice Unto this Bodies service , so to be Enobled and enhanced in its price , The O dours smiled as they kiss'd the Skin , For by that Touch more Sweetnes they did win , 427. Mean while the Instruments of Death , for this The manner was , were younder buried ; Where they shall sleep untill a Queen shall rise Out of thy Albion , from whose blessed Bed A Prince shall spring , who shall exalt above His Roman Eagles the meek Christian Dove . 428. Their deer Discovery is reserv'd for none But venerable Helen ; who , when here Hot in her passionate Devotion Her Saviours Sufferings She her selfe shall bear , Transfiguring her Miditating Heart Into each severall Torture , Wound , and Smart . 429. Those noble Relicts shall revealed be In recompence of her brave Love and Zeal : There for the Jewells She shall Dig , and see At length , the rude but glorious Spectacle : The Crosse , and Nail She there shall finde , Which her Lords Body pain'd , and her own Minde . 430. Inestimable shall their Worth be held : One of those Nailes to Constantine shall seem Illustrious enough his Head to gild , And sit enthron'd upon his Diademe ; Two in his Bridle shall triumph , when He Rides through the World like King of Victory . 431. The Fourth shall tame the Adriatik Man , And naile it fast unto its bottome , so That on its equall pacisied Plain The unmolested Ships may safely goe : Then by this Gem shall that enriched Sea More wealthy than the eastern Ocean be . 432. But for the noble Crosse ; no Toung can tell The Wonders that shall spring from that drie Tree , Which hew'd out by Devotions Edge , shall fill The zealous World , and quit that Injury Which from the fatall Bough in Eden spread Through all the 〈◊〉 sown with humane Seed , 433. Persia shall take it Captive , yet not dare To look upon its Pris'ner ; Pietie Shall thence redeem it by a 〈◊〉 War , And then return it to its Calvarie When great Heraclius his own royall Back A willing Chariot for it shall make . 434. But come my Dear , here on the Western side Of this now holy Mountain , Thou mayst see The pretious Sepulchre of Him who di'd And who was also Buried for Thee , This Rock is it : Come lets 's into the Cave , No Temple is more holy than this Grave . 435. Loe here good Joseph did the Body lay : Here lay the blessed Head and here the Feet : Hard was the Couche , and yet no Princes may Compare their Beds with it , which was more sweet Than Solomons , although Arabia did With all her sweetest Sweets goe there to bed . 436. The Phaeni'x balmie grave could never show Such soveraign Riches of perfumes , as here Did from thy blessed Saviours Body flow , Who soon the truer Phoenix did appear . O pretious Place ! No Mau 〈◊〉 〈◊〉 Into comparison with this must come . 437. What are the Monuments of Kings , but 〈◊〉 Memorials of their putid Rottennesse , Whilst odious Worms and Dust inshrined are Iu specious Gold and Marble ? But in this Plain Sepulchre bold 〈◊〉 found Her Hands were more than the dead 〈◊〉 bound . 438. This is that Oratorie , Psyche , now Whither the 〈◊〉 Soules 〈◊〉 to 〈◊〉 ; Themselves and their best 〈◊〉 〈◊〉 they Here all their Zealous 〈◊〉 〈◊〉 With their 〈◊〉 〈◊〉 they 〈◊〉 〈◊〉 , And in this Air their warmest 〈◊〉 they 〈◊〉 . 439. Yet time 's at hand , when bold Idolatrie Will venture to prophane this sacred Place , To turn this Paradise into a stie , And holinesses beauty to deface , To build Hels soveraign Monster , odious Jove Upon this monument of divinest love . 440. But all in vain ; for Christian Eagles still Will to the place of the dear carcase fly , And their impatient devotions fill By feasting on its pretious memory . Jove , though the most impure of things , is not So foule , as this Toombs puritie to blot . 441. And here may'st thou , for I thy heats discover , Sweet Psyche , stay and ease thy burning heart ; Thy Uows and Prayers here thou may'st run over , And with the pious world take thy free part . Doe ; riot in thy zeal ; I will attend And keep the door till thou hast made an end . 442. Psyche , who scarcely for this cue could wait , Fell on her face and kiss'd the reveren'd floor ; Where her brave flames so melted her , that strait Her armorous sighs and soule she forth did pour , And by the strong embrace of Faith and Love Seem'd there to hug Him who was high above . 443. Through all his pains , and all his wounds she went , And on her own heart printed every one : Her bowels with his wofull cry she rent , And wish'd not 〈◊〉 seeing he found none : By bitter thoughts , his nails , his throns , his spear She copied out , by tears his Vinagre . 444. But comming to his death , she fetch'd a sigh Up from the bottome of her soule , in hope Her life would have flown in its company , And made her passion too compleatly up ; Striving in meek ambitious love to have The ready honor of her Saviours Grave . 445. Desire lay boyling in her ardent breast , With secret groans her Aspirations beat , With restlesse panting she reach'd at that rest To which her Lord was flown ; and in the heat Of this contention , she was towr'd so high , That scarce her Body upon earth did lye . 446. But when life held her on this dainty Rack , In a full Ocean of Inamorations And mighty Ecstasies she strove to wrack Her labouring heart : And yet these perturabtions And strong assaults of loves intestine war , She by diviner loves assistance bare . PSYCHE : OR LOVES MYSTERIE . CANTO XIV . The Triumph of Love. ARGUMENT . LOve , bindes , in his own Den the King of Hate , Death and Corruption in the Grave subdues , Turns back the mighty Stream of Mortal Fate , Himselfe alive to his Disciples shews , In Triumphs bright Excesse Ascends upon A Clowd , and mounts his everlasting Throne . 1. VIcissitude , how doth thy constant Change Cheer up the World , which else would droop & faint ! Thou no strange Thing wilt suffer to be strange Whilst with all Companies Thou dost acquaint ; For thy Chamaeleons skin is made to fit All Sorts of Colours that can meet with it . 2. When Heav'ns wise Hand did mould these things We see As Natures noble Sport and Recreation , It constituted thy Uncertainty For ever certain in its Variation ; That as God knows no Change , so all Things else Might feel the Motion of Mutations Pulse . 3. All things at first were Night ; then Day burst forth , But Night soon stole upon Dayes back again , Yet in the Morning crept behinde the Earth , And suffer'd Light her full twelve Houres to reign ; Thus have all Ages onely been the Play Of inter woven checker'd Night and Day . 4. When peevish Winters churlish Breath doth blow His froazen Scythia all about the Earth , Commanding Nature in a Bed of Snow To lie and sleep , and let no Bud peep forth ; Who would imagine she could break again From the captivity of her icey Chain ? 5. Yet when the Sun leaps in the lusty Ram , Forthwith the spring takes heart , encourag'd by The neighbourhood of his enlivening flame , And cloathes the World with fresh fertility , Bidding the troublesome snow no more be seen , And changing earths white mantle to a green . 6. Sometimes the windes conspire upon the main To plow the deeps , and throw them at the skie , To let them thunder head-long down again , And with new wrath return them up as high , Till all the Sea be on a foaming sweat , And Rocks , and Ships , and Sailers hearts be split . 7. Yet when these Blasts their fury out have blown , The Ocean becomes a polish'd plain , Mildly presenting for each billowie frown A gentle smile : The Sirens play again , The Seamen hoise their sailes , the Halcyon lays Her Egs , and gives her name to quiet days . 8. When the laborious Plow-man hath by day Worri'd himself , and Earth , and water'd it With his own sweat ; cool night his head doth lay Safe on his Bed , and teach him to forget His toilesome work ; whilst soft and gentle sleep Yeilds him a crop of pleasant dreams to reap . 9. When tedious sicknes by her rampant fits Has in the Body her sad revels kept ; Health takes her happy cue , and cheerly sets Her self to work , nor stops till she has swept The veins and Stomack , and with lively fire Cheer'd up the Spirits which began to tire . 10. Though Grief sometimes , conspiring with the Night , Disconsolations on an heart doth throw ; Yet Comfort dawning with the morning light Smootheth the sullen furrows of the brow , And with its virgin beams of sweetnes dryes The briny moisture of the clouded eyes . 11. But no vicissitude , in sweetnes may Compare with that which cures the worst of gall ; Whose beams can chase the shades of death away And kindle comforts in a Funerall ; Which to a sepulchre can say , stand ope , And let thy Prisner into Life get up . 12. Indeed some glimpses of this blessed Change Had glanced on the World before ; yet they Were but faint shaddows of the bright and strange Mutation which did shine on Easter-day ; For they effected were by borrowed Might , This dawn'd and rose by none but its own light . 13. Jesus alone was He , in whose brave Hand Dwelt that authentick Power which knew how To give his Mortal Fate a Countremand ; To force his stout Grave to repent ; to throw A side his winding Sheet , and cleerly turn His own Deaths Night into a living Morn . 14. And , now the reverend Place did prompt him too The glorious Story , Phylax means to paint Its severall Wonders unto Psyche , who Under her holy Passion strove to faint . He takes her up , and sweetly cries , My Dear , Lifes Monument , as well as Deaths , is here . 15. And t is the same ; this very grave doth now With open mouth proclaim the death of Death . Come sit thee down , and I will tell thee how By his own loss thy vanish'd Saviour hath Victorious prov'd , and reap'd such Palms as yet No other Conquerer could ever get . 16. When in this Cabinet good Joseph had The pretious Jewell laid ; a massie stone Unto the Monuments mouth he roll'd , and made It safe from injuries invasion , Being still suspitious of the tyranny Of the High-priests , which with death could not 〈◊〉 . 17. It could not die ; and was resolv'd that He Should neither live , nor seem to live again , Whom their flagitious importunitie Had by faint-hearted Pilates sentence slain . To Him they come afresh , and , fawning , cry , Long live great Caesar and his Deputy . 18. Sir , in our Gods , and in our Countries name Full thanks We tender for that Justice you Have done on Jesus , blotting out that shame Which on our Temple His foule Mouth did throw : Nor will you want ev'n Caesars praise , since he Reigns by your care from dangerous tumults free . 19. For what might this stout Conjurer have done If He had Veng'ance scap'd , and lived still ? Who by the Magick of his Death alone Ierusalem doth with amazement fill : How many Fondlings stroke their Breasts , and cried Sure He 's the Son of God , ev'n when He dyed ! 20. There 's Danger therefore , least this Serpents blood Rankle the Aire , and taint our credulous Nation ; Especialy since he himselfe thought good To pave the Way to some such Perturbation , Telling his Scholars he to them again Would rise the third Day after he was slain . 21. Now Sir , if sheltered by theevish Night They from his Grave should steal Him , and proclaim That He is Risen by his heav'nly Might , What Danger might attend on such a Fame ! How would the seeming Miracle entise Seditious Multitudes with Him to Rise ! 22. Then would the Mischiefe swell to greater Height , Then if the Traytor were indeed alive : Against the power of that new Deceit Alas both You and We in vain should strive ; For how shall We attache Him who is dead , And yet into new Lifes opinion sled ! 23. Say what we could , the mutinous Rabble still By the Graves open Mouth would seal up ours , Provoking Us unto that Miracle By which They 'l count'nance their Rebellious Powr's ; And with outràgious Falsehood bear Us down , Crying , They serve Him who to Heav'n is flown . 24. Pilate , whose Conscience griped Him for what He had already done , no more would trade In that uncomfortable Bus'nesse ; but Them of their spightfull Project Masters made . Ye have a Watch ; Goe make all sure , said He , And satisfie your politick Iealousie . 25. This was enough : Away goe They , in haste To make God sure for ever stirring more : Annas and Caiaphas both their Seals set fast Upon the Stone which dammed up the Door ; Charging a double Guard , appointed well With Swords and Spears , to wait on either Seal . 26. Fools as they are , their Plots and Counsells be But onely wise conspiracies to make The Resurrections glorious Mystery With more unanswerable Lustre break Forth in their Faces , since their Guard and Seal Shall now bear witnesse to the Miracle . 27. So when the envie-blinded Median Peers Had got great Daniel in the sealed Den Of hungry Death ; their Jealousies and Fears They confidently laid asleep : but when The Day awak'd , they found their fell Designe Prov'd his Deliverance the more Divine . 28. Mean while the sacred Corps lay sleeping here ; And jolly Death triumphed in the Grave , Presuming that no Man her force could bear Since she the deadly Wound to Jesus gave ; He was her only feared Champion , and Loe now she saw him conquer'd by her Hand . 29. Long had she vex'd , and pin'd remembring how Brave Enoch and Elias rescued were From her Monarchik Cruelty : but now That feebler Pair she is content to spare , And gluts her bloody Heart with Joy to see This Trophe of most matchlesse Victory . 30. She never took such proud Delight to set Her foot on Alexanders Toomb , or see The Sons of Anak all in Ashes meet , Or Josua's Dust with his own Grave agree , Or steely Samson turn to rotten Clay , Or vast Goliah mouldering away . 31. She kiss'd her bloody Dart , and vow'd to build An Arc of triumph to its Victory ; With high Disdain she all the World beheld , Which now had no pretence but it must Die ; Since Life 's own Champion became her prey And tame , and cold , and dead before her lay . 32. There lay his Body ; but his Soule mean time Triumphed more than she ; for down into The Kingdome of the hidden World , the Chime Of unsuspecting Darknesse , it did goe , And took the Powers of Hell all napping in The secret Cloysters of their gloomy Den. 33. Hells Gates of sturdy Brasse He flung in sunder . Shaking the bottome of the monstrous Deep : The Porter frighted at the Ruines thunder Into the Gulfe to hide his Head did leap : But equal Horror there he met , for all The Pit was startled when the Gates did fall 34. So when the mighty Son of Manoah , who Presumed was the Cities Prisner , tore The Gates of Gaza , to make way unto His conquering March ; the Peoples dreadfull Roar Answer'd the Pillars boistrous Crack , whilst all Thought their own Roofs about their Ears did fall . 35. Imperial Lustre streaming from the face Of Jesue , in the eyes of hideous Night , Upon the swarthy Flames of that foule 〈◊〉 〈◊〉 such an Ocean of immortal 〈◊〉 . That into every hole they crept aside , Seeking their 〈◊〉 Shame to hide 36. About the hollow Bowells of the Cave An universal Groan it selfe did spread ; Whose Echo such an hideous Answer gave , That all Hell gasping seem'd on its Deaths-hed ; Straight followed such Yellings , Shreiks , and 〈◊〉 As truly spake Damnations Miseries . 37. Imagine what the blear-ey'd Sons of Night Ravens , Scritchowls , Bats , and such foule things would doe If they surprised were by High-noon Light In their black Nests : ô whether should they goe When their illustrious Enemy doth reach The very entrails of their closest Pitch . 38. Incomparably more the Horror was Which shot it selfe quite through the Heart of Hek ; For these commanding Rayes did freely passe Through the black Masse of every Obstacle With such stout Brightnesse , that amidst the store Of never-dying Fires , it kindled more . 39. The Lakes of Sulphure boiled with new Heat , And every Pang and Torment hotter grew ; Dispair afreshat every Bosome beat , Upon the next Fiends race each Fury fiew , And every Devill scratch'd and tore his Brother ; Wreaking their Mannesse upon one another . 40. The Snakes their Hisses and their Poyson spit , And in a thousand Knots ti'd , and unti'd Their woefull selves again ; The Gorgons split , Their monstrous Throats with raving ; and the wide And fiery-mouthed Dragons howling loud , Whole torrents of their flaming venome spewd . 41. The Peers of Hell curs'd their unhappy King Whose Pride did to this Torment them betray : They hop'd the Light of Heav'n would never spring In their black Clime , to poure on them Dismay ; But now they saw 't in Jesu's Eyes , it more 〈◊〉 them than when they fell from it before . 42. Their belking bosomes heaved high , and fain They would have belched out that working Loaa 〈◊〉 〈◊〉 my which held their Soules in pain : But mighty Terror stopp'd the sulphury road Of their foule Throats , and forc'd their ready Sin Onely to split their hearts , and rage within , 43. Black Avarice , with foule-mouth'd Calumnie , And desperate Treachery , who their Heads had laid Together in that fell Conspiracy By which Lifes King was unto Death betray'd , With self-condemning Horror quak'd to finde Their Mischiefs all against Themselves 〈◊〉 44. Although Confusion alwayes reigned here , It never sate so high upon its Throne As now , nor such Monarchik sway did bear In all the Deep , whose strange Distraction Outvi'd the Discords of that monstrous Masse Which the rude hideous Wombe of All Things was 45. But the Red Dragon , red in innocent Blood , Great Belzebub , was more confounded than All Hell besides : for well he understood That now he deeplier conquer'd was , than when Down from the Pinnacie of Heav'n he fell Into the Center and the sink of Hell. 46. That Jesus , for whose Blood so long agoe A hunting unto Bethlehem he went with Herods pack of Hounds ; that Jesus 〈◊〉 When in the Desert all his Craft he bent To cheat Him into Sin , did contremine With nobler Wisdome his profound Designe . 47. That Iesus whom He by the Wit of Scorn Through Iews blasphemous Mouths had vilified ; Whom He by Treacherie had Pris'ner born Unto his Mortall Enemies Barr , and tried By the impetuous lawlesse Law of Cries , Of Threats , broad Tumults , 〈◊〉 Calumnies . 48. Whom by the service of his Hell-bounds He Had spit upon , had scourg'd , had busseted ; Whom through all Infamies Extremitie He to this Mountain of his ' Death had led ; Whom on the Trec of Shame and Pain He 〈◊〉 , And then with further Blasphensies assail'd . 49. Whom of his blood he plundered , and at last Of his dear life ; Whom having murder'd thus , He in his Sepulchre gat sealed fast , And cleerly then was thought victorius ; This very Jesu's Soule He seeth now Marching with triumph in his Realm below . 50. He sees his deep-lai'd Plots and Projects prove But engines of their Masters overthrow ; He sees against himself he onely strove When unto Christ he gave the mortall blow ; That death by which he hop'd to have supprest The Lord of Life , now lives in his own breast . 51. He sees the Cross , in a full Banner spred , And shining with imperiall gallantrie ; That pretious blood with which he made it red , Gilds , and adorns it now with Majestie ; He sees it streaming in the swarthy aire , And at its awfull motion , melts for fear . 52. He sees the dreadfull thorns , and feels them prick His guilty Soule ; He sees the nails , and thinks That deep in his rebellious Heart they stick ; He winds about his wofull taile , He shrinks , He starts , he findes that something more than Hell Did now in his tormented bosome dwell . 53. Three times He 〈◊〉 his Pride upon the back , And cheer'd his everlasting stomack up ; But strait his swelling Heart-strings gan to crack , And fail'd the courage of his insolent hope Three times his Furic strove to chide his 〈◊〉 , And yet this terror still did 〈◊〉 . 54. But Jesus marching on in conquering might Pitch d his brave foot upon the Monsters head : All thunders thoats did never yet affright The Aire with such a Roar as bellowed From Satans mouth , when crushed by the load Of that strong foot , he yeelded to his God. 55. For as the surly Lyon wounded by Some noble Hero's might , in his own den , Rends all the cave with his impatient cry , And makes his frighted neighbours further run ; So 〈◊〉 loud shreik tore all his deep , And forc'd the Elves into their holes to creep . 56. Had the whole world been heav'd upon his Head , And thousands more upon the back of this ; A tolerable burden it had made : But all the weight of weight , meer lightnes 〈◊〉 To this inestimable load which now Lay full and sure upon his squeased 〈◊〉 , 57. His squeased Brow ; for both his Horns were broke ; So was his Scull , from whence a Stream did burst Of ranker Poisons than did ever look Forth untill now ; a Stream of all accurst Designes , of Blasphemie , of Rage , of Pride , And every Qualitie of Hells King beside , 58. Thus did the first and noblest promise prove Compleatly good ; thus did the womans seed The seed of blessed Mary , get above The wiley Serpents most envenomed head , And bruise it withfull vengeance for that 〈◊〉 With which he us'd the heel of Man to bite . 59. This done : learn now , the mighty victor cri'd , That as above , so I am King below . What you have gained by your spight and 〈◊〉 , Your own Elves now may read upon your Brow ; Deep-grav'd the lesson is ; and yet I know Not deep enough to mend or 〈◊〉 , or yen . 60. For deeper printed is your desperate 〈◊〉 On your obdurate hearts ; and though by me Their head you might be warned not to 〈◊〉 . Against my 〈◊〉 yet were you left 〈◊〉 To your own 〈◊〉 , you all your 〈◊〉 would 〈◊〉 To broach and 〈◊〉 their 〈◊〉 , 〈…〉 . 61. With that , an adamantine Chain about The Dragons neck the Conqueror did throw ; A Chain , which , though the Monster 's Teeth be stout As hardest Steel , yet He in vain doth knaw : Henceforth He lies fast pris'ner , and can rove Onely where Jesus gives Him leave to move , 62. Judas , who neer this place did frying lie , With unconceived anguish gnash'd his Teeth , Being tormented at his Master's Eye Whom He so wretchedly had sold to Death . He sold his Master ; but the Bargain on Himself return'd , and He did die alone . 63. He look'd the next Stepp on his woefull Head With equal pressure surely fix'd should be ; His Head , which next to crushed Satans did Deserve preheminence in Miserie . Yet the kind Conquerour meant not Him to burn Ev'n with his Eye , but it away did turn . 64. Him He reserved to his other Day Of Triumph , when both Caiaphas , and He , And all that cruel Rout which made their Prey Of his most innocent Humilitie , Shall looke on Him whom they have peirc'd with Thorns , And Whips , and Spears , and Blasphemies , and Scorns . 65. Yet He an uniuersal Prospect took With princely Awfulness about the Deep ; The radiant Dint of which triumphant Look Scorch'd all the feinds , and fires , which there did keep With greater torment , than when He at first Thorough their brazen Gates did thither burst . 66. What glimpse of Hopes can cheer the Whelps when They Have seen the Father Lyon trampled down ? Alas , the head of every Devill lay Bruised in Satans ; and they count their own , No longer so , since He could not maintain With all his Wit and Policy , his own Brain . 67. But whilst themselves They with this Horror slew , Jesus did for another Foe prepare ; In royall State He marched back , and flew To a new Conquest in his Sepulchre ; Where shivering and couching close lay Death , Astonish'd at the dismal noise beneath . 68. She heard the ruine of the Brazen Door , She heard the yelling of each frighted feind , She heard opprested Satans soveraign Roar , And felt a sudden fatal Terror rend Her late triumphant Heart , which suffered by Its sympathie with Hells Calamity . 69. Arrived heer , this Monster He descri'd With more than deadly Paleness in her face , Striving her guilty Head in vain to hide From the dread Brightness which surpriz'd the place ; For now none of her wonted loved Shade To muffle up her gastly Self she had . 70. Such streams of living Light from JESV'S eys Broke forth , as with more splendor stuff'd the Toomb Than dwells in Phoebu's globe ; Death scalded flies About the Cave , and hunts to finde some room Where she may scape that parching Lustres ire Whose bus'nes seem'd to light her funeral Fire . 71. When loe thy Spouse his foot already red With Hells best Blood , upon her Bosome set , And cri'd , foule Monster , whom I never did , Create , but Pride and Insolence begat , 'T is time thou feel that yet I have to doe With Thee , , both Mine and all my Subjects foe . 72. Thy hideous most accursed Mother Sinne Due Veng'ance from this righteous Hand has felt . And thou Her Bratt , in vain dost nestle in This gloomy Rock , in hopes to hide thy Guilt : The whole Worlds Graves which by thy Tyrannie Alone are fill'd , proclaime one due to thee . 73. Ev'n from thy Birth , Destruction was thy Trade . And thou didst traffik the whole Earth about ; All Generations thy prize were made , And yet thy Stomach still new Booties sought , Hell , which I plumm'd but now , less bottomiesie Than that strange Gulfe of thy lank belly is . 74. The stoutest Kings no favour found with Thee , But at thy stouter feet Thou mad'st them bow ; Thy shameless Worms thou gav'st authoritie On Prince's noble Breasts to crawle and knaw ; Saucie Corruption thou command'st to tread And trample upon every laureat Head. 75. My dearest Saints Thou mingled'st with thy prey , And deep into their graves didst trample them : Had I not with mine own hand snatch'd away That Pair which I too pretious did esteem To be devour'd by thee , Elias now , And Enoch had in dust been trodeu low , 76. By this thine uncontrolled crueltie Thou to the top of insolence didst rise , And ventured'st to throw thy Dart at me , That Dart which in my slaugh tred body lyes . And if I die , shalt thou exempted be ? Forbid it all my might and Majestie . 77. At this the Monster fetch'd an hideous groan , So great that all the dying cryes which she Throughout the world had caused , seem'd in one Huge ejulation moulded up to be ; All deadly Agonies that ever were , With just requitall bounded now on her . 78. But Jesus strait broke every fatal chain In which she us d her conquerd Preys to tie : And now the Fates themselves seem'd to complain That their grand Law groand under injury ; That Law which Heav'n it self enacted , and Bid it in Paradises records stand . 79. Their breeding murmur reached Jesu's ear , ( For nothing scap'd him which he pleas'd to know , ) When 〈◊〉 , he looking up , such potent fear Flew on all them , as bow'd their Heads as low As they were high before ; for strait they saw His royall will , and knew their soveraign Law. 80. Then , as Death groaning lay , He drew the dart From his own Bodies side , and to the head With mighty vengeance stuck it in her heart . The wound , though deep , made not the weapon red , For all the Gore that at its mouth it spew'd Black as foule Styx's inkie puddle shew'd . 81. Thrice did the Monster gaspe ; and then let flie Her cursed Ghost , which stole its way to hell : Her carcase stretch'd out on the ground did lie , Her chap fell down , her tongue in which did dwell All poisons 〈◊〉 , hung dangling out ; Thus she Who reign'd o'r mortals , felt Mortalitie . 82. But the brave Conqueror thus having slain Her once , by killing her , resolved now To slay her by restoring her again To her accursed life ; for from below He beckned her pale Ghost , and bid it dwell At home again , as in a fouler Hell. 83. And now , said he , since thou hast felt my might , Remember my command , and live again ; Henceforth , thou with thy sting no more shalt fight , Nor on thy Prisners clap a slavish chain : Yet use thy dart ; for'tis my royall will Though I forbid thy rage , to let thee Kill . 84. Thou who before , the tyrant wert , shalt now The servant to my mortal Brethren be , And ope the gate by which from Life below Their Soules shall flie to live and reign with me ; But see their bodies in their quiet sleep Untill I call for them , thou safely keep , 85. This double Conquest gain'd ; He look'd aside And sneaking in a Corner of the Toomb Corruption , with her Worms about her , spi'd , Who crawl'd and wrought withall their might to come And seize upon the Body ; but as yet Could not finde strength enough to reach to it . 86. He spi'd them there , and charg'd them to be gone : At which great word they into nothing fled . With that his sacred body he put on As easily as he some Cloak had spread Upon his shoulders , or his finger put Into an Annulet exactly fit . 87. Thus hast thou seen a tryed fencer from His bloody Sceen of prowess , with the prize His virtue purchased , returning home There to enjoy his glorious victories ; But first he cloaths his arms , and breast , and back , Whose naked valour scorn'd the combats shock . 88. His heart with life and joy strait gan to leap , His veins with new-recovered blood grew hot , His blessed eyes threw off their 〈◊〉 sleep And their long leaden night of Rest forgot , Afresh the Roses budded in his lip , New smiles and graces in his checks did trip . 89. Off fell the Napkin , and the Winding Sheet , Not daring to conceal the Beauties which In a strange Confluence of Glory met All Parts of his pure Body to enrich , Which , fairer than the Sons of Men before , Out-shined now its former Graces store . 90. For passing through the Seirce of Death , it there Lost all the grossnes of Mortality , And riseth more illustrious and cleer Than silver Venus in the Evening Skye : What was but course and animal till now , Doth most refined , and Spiritual grow . 91. It doth no longer like a Prison sit Obscure and lumpish on the soule , but is Made light and pliant , and compleatly fit For her , and for her nimblest Bus'nesses : And as our ready Wings doe every where Move with our , Wills so that can doe with Her. 92. For He who our brave Sprightfulnes could make Of dull and sleepy Nothing , easily may Teach heavy Flesh and Blood how to awake Into Angelik Purenesse , and array It round with full as fair a robe of light As makes the Cherubs or the Seraphs bright . 93. But now the promis'd Time was come , and He As early as the third Day ment to Rise : Remarried to his Body instantlie Out of his Toomb He leaps ; not in the guise Of boistrous Lightning which doth rend the Clouds , But that which through unbroken Bodies crowds . 94. Oft hast Thou seen the sprightfull Image flie Compleatly through a Chrystall Wall , which yet Unbruis'd , uncrack'd it leaveth : So did thy Much purer Lord through the stout Marble get ; For still it kept the Tombes Mouth close , and still Was trusty to the Priests unmoved Seal . 95. Thus Psyche , e'r the dull World was awake Life Rose for it , and Deaths strong Gates set ope , That it aforehand might a Passage make Unto all mortal Ashes to get up : His Members Risen are in Him their Head , Though yet in Death they never went to Bed. 96. His Resurrection a sure Ernest is Of theirs who ever dyed , or can die : He buried was onely the Grave to dresse , To purge , to sweeten , and to Sanctifie : That in that safe retiring Room his Freinds May take their Rest , untill for Them He sends . 97. Indeed all Joyes seemd to be slain when He Compleating Bitternesses Tragedy , Fetchd his last gasp upon the fatal Tree : But this deer Morning they reviv'd , and by His rising Body so refined were , That They like it , Spiritual appear . 98. No wonder this sweet Day doth sit so high In pious Soules esteem , and bear away The reverend glory and solemnity Of the old consecrated Sabboth Day : No wonder that upon the first Daies head The Sev'nths fair diadem is established . 99. T is true , on That , when God six daies had wrough : Fetching from Nothing Whatsoe'r We see , And All this All unto perfection brought ; He stay'd his Hand , and order'd it to be To sacred Jollitie a constant Feast , That all Things else might play , when He did rest . 100. But on this Day , his Rest was far more great ; For all his life full hard He laboured had , He wept , He struggled , and his blood He Sweat , His strength , his life , He spent , on Death He Trod : And trampled Hell ; and now Rose up again In matchlesse 〈◊〉 evermore to reign . 101. O noble Sabboth ! may all Glories swell Each houre and minute of thy sacred light : May Pieties best Exultations dwell In thee alone : and cursed be the spight Of any Heresie which e'r shall dare Thy festivall Prerogative to impair . 102. The other Sabboth was a Shade of Thee ; And Thou the Copie art of that which shall Amidst the Triumphs of Immensitie Be all Heav'ns everlasting Festivall ; A Feast which shall no higher Title know Than the Lords Day , and this brave Day art Thou . 103. But zealous Magdalene could not rest in Bed : O no ; her Soule was here seald in the Tombe , And though the Sabbaths Law did her forbid Untill it selfe expired were , to come And seek it here ; yet now she could not stay To be conducted by the mornings Ray. 104. She , and another love-enflamed Friend Borrow'd Speeds Wings , and having purchas'd store Of pretious Ointment and of Spice , to spend Upon the sacred Corps , set forth before The Sun gat out of bed ; but as they came Neer to the Tombe , He peeped forth on Them. 105. He peeped forth , and little thought that Day Was up before , and had prevented Him. This Day was Jesus his , and scornd to stay And be beholden to the tardie beam Of glaring Phoebus , since it of its own Glories had ample store its head to crown . 106. So had the Corps of Sweets , had it lain still ; But this was gone : Yet shall religious They Finde something which will their Devotion fill With Satisfaction , and in full repay Their Odours Price ; for in the Tombe they see An Angel sitting in bright Majesty . 107. This was that noble Spirit who in haste Flew down from Heav'n , just as thy Lord gat up , And whose prest bus'nes was , away to cast That mighty stone which did the Tombs Mouth stop , That these religious Visitants might there See how their Saviours Words performed were . 108. And gallantly his blessed Work he did , For at his mighty coming Earth did quake ; The Seal was startled , and in peeces fled ; The trembling Stone was ready too to break , And had in shivers fallen , had not he Roll'd it aside , and bid it quiet be . 109. When loe the Watch which at the Sepulchre Guarded the High-priests Sin with Swords and Spears , Forthwith beyond their own protection were , Being arrested by prodigious Fears ; The Hills Commotion reached to their Hearts , Which with the Seal split in a thousand parts . 110. But chiefly at the Angels Presence They Were seiz'd with their intoletable Fright : His shining Roabs were glorious as the Day , And partners with the driven Snow in white ; For 't was his Easter Suit , the Suit he had To honor this bright Feast on purpose made . 111. And yet the Lustre which kept Holiday Rejoycing in his delicate attire , Could not such wealthy floods of rays display As streamed from his aspects fairer fire , For in the Majesty of his sweet face A spring of living lightning bubling was . 112. In this celestiall bravery his threne He took upon the stone he rolled thence , Whence his illustrious terror he upon The eyes of all the Soldiers did dispense ; At whose bright dint forthwith each man let fall His sword , and tumbled down himself withall . 113. They tumbled down , and where they tumbled , lay For though they gladly would have farther fled , Alas they had no Power to run away , Pallid Amazement naild them there for dead . Thus they who came to guard thy Saviours Tombe , Into capacity of their own were come . 114. When the two Maries spi'd this Stranger there , And all the Watch before Him slain with Dread . They in their Passion began to share ; And had not Innocence its Protection spred Over their hearts , this Apparition had An equal Conquest on their Spirits made . 115. But when the Angel saw them drawing neer , He sweetly intercepted further Fright : You have , said he , no portion in this fear Which on this Watch of Wickednesse doth light : I know your errand well , ( and here he smil'd And all his face with gentler lustre fill'd . ) 116. You likewise Come to Watch the Corps , but yet To Pray withall : You Jesus come to finde , Although his Crosse and Shame themselves do set Full in your way to daunt your pious Minde ; You bravely Come , although a Guard stood here , Your Spices and Devotions to prefer . 117. You in courageous forgetfulnes Of your faint feeble sex , Come to attend Upon his body who forsaken is By his own Masculine Scholars ; I commend Your early valiant zeal ; although it be Arrived here too late your Hopes to see . 118. For Jesus earlier was up than you , And unto slaughter'd death bequeath'd his Tombe : His royall Word long since He pass'd you know , And this prefixed morning being come , Impossible it was that longer He In Deaths coldregion should froazen bee . 119. Doubt not this news I tell ; Come in , and let Your eyes convince your hearts ; His empty bed You see , with all the Cloaths and Sheets of it ; This Bed from whence He nobly flourished Into new life : a cold dead bed ; but He You know sprung first from dry virginitie . 120. The Angels Words the holy Women read Plain in the Grave , and in the Grave-cloaths ; yet So deeply were their Soules astonished At this 〈◊〉 of wonders , which beset Their unprovided thoughts , that they surmise Some pleasing error flattered their eyes . 121. Which He perceiving , sweetly chode their doubt , Their jealous faintnes , and dejected eyes ; Demanding why they in Deaths Closet sought For Him who thence to open life did rise ? He cheers them then , and tels them they shall be The Angels of this news , as well as He. 122. Make haste said he to the Disciples , who As jealous of this busines are as you ; Bid them be cheerly and to Galile goe , Where unto them their Lord himself will show : And , gentle Soules , you to forestall their doubt , May tell them you from me this message brought . 123. Out went the pious Women in a sweet Distraction of loving feare and joy ; The glorious Miracle did feare beget , The blessed news , new comfort did display . With doubtfull certainty they trembling ran , And told their sight to Peter , and to John. 124. Deer Sirs , they cry'd , ô what , what shall we doe ! The onely Relict of our Hope is gone ; But where our Lords sweet body is , or who Hath born it from the tombe , God knows alone : We with these eyes the empty Grave beheld , Which us with terrible amazement fill'd . 125. Indeed an Angell , if our fancie did Not cheat our ears , joy to our sorrow spake , And told us that our Saviour from his Bed Of death was rise , commanding us to make You with the news acquainted : But whate'r The matter is , our hearts still beat with fear . 126. He bad us charge you and your Brethren all To meet in Galile ; For there , said he Their risen Masters apparition shall Requite th' attendance of their Pietie . O that it might be so ! though he had set Ev'n the Worlds furthest end for you to meet . 127. So spake the Women ; but the standers by , Shak'd their wise heads at the unlikely news ; And , see , said they , the wilde credulitie Of female hearts , whom fancy doth abuse ! How fine a storie they can forge and fashion Of no materials , but imagination ! 128. And yet for all this censure ; wiser John Fir'd at the news , thought not of Galile , But in Loves loyall disobedience ran Hither , the present Miracle to see . The same spur prick'd on Peter too , and He Stoutly set forward in his company . 126. Unto their Prey no Eagles e'r did post With heartier Speed ; ne'r did Ambition make To Crowns and Scepters more impatient hast ; No Spark to Heav'n its course did ever take With braver Zeal ; than this religious Pair Flew to observe the empty Sepulchre . 56. But John , in whose soft Breast more flames did reign , More flames of Youth , and more of gallant Love , His fellow-traveller did soon out-strein , And gat before : In vain old Peter strove ; For though his Tongue were alwaies forward , yet John had the quicker Heart , and nimbler Feet . 131. He first came to the Tombe : but stricken there With awfull reverence , onely sent his Eye Into the bottome of the Cavern , where The Resurrections Relicts He did spie , The linen Clothes , which had the grace to kisse The sacred Body of all Sweetnesses . 132. But panting Peter there arrived , ' in The wonted boldnesse of his fervid Zeal , Entred the Cave : Which pattern straight did win So much on John , that to the Spectacle He follow'd Him , and with joint Wonder , there Gaz'd and examined the Sepulchre . 133. He gaz'd , and cleerly found his Eye told true : This rous'd his Faith , and made Her likewise ope Her Eyes the blessed Mystery to view : She look'd , and plainly saw Her Lord was up ; And needed now no Angels Tongue to seal To Her the Truth of that grand Miracle . 134. These two Disciples having seen their fill , To feed upon the Wonder , home return'd : But Magdalene , who had thither follow'd , still Stay'd by the Tomb to quench her Heart which burn'd With Griefs impatient Love : The Springs which kept In both her Eys , she Bravely broach'd & wept . 135. She weep'd , and pitted her prevented Spice , Which now breath'd short , and panting lay , to see It came too late to be a Sacrifice Unto the Lord of Sweets : She weep'd that she Her Tears Drink-offring could present no more On his Feets blessed Altar , as before . 136. Had she the plenitude of whatsoe'r Th' idolatrous World ' adores , she still would be Poorer than Poverty it selfe , whilst here She nothing findeth but Vacuity ; The empty Tombe with open Mouth , alas , Tells her her onely Gem removed was . 137. Removed , and quite lost , for ought she knew : And how can Mary live without her Life ! Such lamentable Mourning never slew The Turtles Joies in her disconsolate strife Of Love and Grief , when her dear Mate is lost ; As this sad Storme of Weeping , Mary tost . 138. Thus having Weep'd for what she saw ; again She look'd to read fresh cause of further Tears : But in the Tombe she spi'd new Splendor reign , Two Angells ready to out-shine her Fears , And drie her Cheeks with Comfort , there did sit , One at the Monuments Head , one at the Feet , 139. In festival Array they gorgeous were ; Being clothed in Joies Colour , milkie White : Woman , said They , what reason finde you here To cloud your brows in this fair Sceen of Light ? Alas , cri'd she , what Light mine Eyes can cheer , Seeing my Lord is laid I know not where ? 140. Her Eyes here gush'd a fresh , and back she turn'd To give their crowding Streams full Liberty ; But Jesus Heart , which melted , as she mourn'd , And answered ever Tear by Sympathy , Could not endure her gentle Soule to see Suspended longer in this Agonie . 141. For back unto his Sepulchre he stepp'd , That his dear Weepens loyal Eyes might see Their earned Spectacle : And , Why she wept , Was his soft Question ; but blubber'd she Blinded with Grief , could not discover Who It was examin'd her about her Woe . 142. She took Him for the Gardner of the place , And meekly pray'd him if he had Removed The Body thence , to tell her where it was , That she might goe and wait on her Beloved : And 't was the Gardner , who did plant and dresse The World in goodly Braveries excesse . 143. The Gardner who betimes a Weeding fell , Ev'n in the virgin Spring of his Creation ; Those rank encroaching Weeds which on Heav'ns 〈◊〉 Aspir'd to over-grow the new Plantation , Up by the roots he pluck'd in righteous ite And threw them thence into eternal Fire , 144. The Gardner who at length deign'd to come down Unto his Nurserie in Earths Valley , where All Tares and Poisnous 〈◊〉 that 〈◊〉 had sown He rooted up ; and out of matchlesse care To make the Soil be fertile , every Bed With his own pretious Blood he watered . 145. The Gardner who contented was to let The Thorns upon his Temples rather stand , Than they should vex the Grafts which he had set In his own Body by his tender hand . The Gardner who indeed had born away What in the Tombe untill this morning lay . 146. But pittying Magdalens gloomy sorrow , He Whose single potent Word all Clouds can clear , In Loves milde tone , the onely musick she Could be delighted with , saluted her : Yet his salute was neere as short as sweet , For onely by her name He Her did greet . 147. Mary , in Maries ear no sooner sounded From Jesu's lips , but to her breast it flew , And with incomparable joy rebounded Upon her wakened heart : She straitway knew The blessed voice in her own Name , for this With sweet significance did echo his . 148. She knew 't was Jesus ; and her heart must now Have split with swelling triumph had not she Unlock'd it strait , and let it freely flow In a full torrent of high Pietie . Her Life , her Love , her Heav'n , when least shee thought , Were all at once to her fruition brought . 149. Surely a Breast so soft as hers , had by This sudden onset of all joyes been broke , Had not her Lord with his own Potency Assisted Her to beare the mighty stroak . Master , she cry'd ; but then could not go on ; Her ecstafie her other words out-ran . 150. Down flat she fell , and aimed at those feet Which pious she before did oint and kiss . No Haste , dear Mary , Jesus cry'd ; for yet At ample distance my Ascention is ; But go and tell my Brethren I intend Unto our common Father to ascend . 151. At this injunction Marie needs must goe , Who on the Angels errand went before : And yet her loyall Heart could not doe so , But still behinde did linger , to adore Her lost-found Lord ; whom that she ne're again Might loose , Her Soule she to his feet did chain . 152. This Message startled the Disciples ; but The hubbub of the City mov'd them more ; For by the Watch-men now the news had got Into the Town , and knock'd at every door : The High-priests wakened at the summons call A Common Council , and to Plotting fall . 153. Their Heads they beat , and boulted every way How they their now endanger'd fame might save , How they might damp the Resurrections day , And stop the open mouth of Jesu's Grave . Long did they think , but could no trick contrive How he who lived might not seem to live . 154. For Belzebub who us'd to have his Place In all their Councils , tardy came that day ; His new-received wound , and deep disgrace Upon his vanquish'd heart with terror lay : Yet seeing them so forwards , lothe he was The Priests in his own trade should him surpass . 155. He rais'd his head , and wiped off the gore , Three times he sighed , and three times he shook His broken horns ; and at the last , he swore By his own might and realus , that though the stroak Took him at unawars , yet Jesus had How e'r he brav'd it out , no Conquest made . 156. And , had he been , said he , a generous foe , He would have pitch'd the day , and pitch'd the field , With trumpets sound he would have march'd unto The fight , and not his slie designe conceal'd ; He would have called Heav'n and Earth to be Spectators of his noble Chevalrie . 157. But having told his fellow-thief , that he Would meet him strait in Paradise ; by night He hither stole , and by base Burglarie Broke ope my doors : though we with open might In our brave battell gave him fairer play , Marching full in the face of Heav'n and Day . 158. Then finding that his chain would reach unto Jerusalem ; Lo all my fiends , he cry'd , You by this token suddenly shall know How vain is all that Galileans pride ; The foolish Carpenter forgot his trade When he this chain to binde great Satan made . 159. This wretched Chain : which yet shall serve to be The Instrument of my Revenge , for I Will back to Salem , where my Victory Attends my Coming ; Never credite my Cunning or Power , if I these Fetters lay Not on his Subjects , and draw home my Prey . 160. His gooly Doctrine 't is that they must take His Yoke upon their Necks ; and for this once I care not if I take the pains to make Them learn their Lesson ; that they may from hence Be well informed , whether I , or He Who said his Yoke was light , most Lyar be . 161. Hell cheered by its Kings fresh courage , peep'd Forth from its timorous holes , and took new Heart : When He , to make good his bold Boasting , leap'd Up from his Denn , and through the Earth did dart : But at his heels , befides his Tails long Train , He drew the longer Volumes of his Chain . 162. Then cloth'd in unsuspitious Air , into The Sanhedrim he comes and takes his Seat Next to the plotting High-Priests elbow ; who Strait felt his Brains with politike counsil beat . He little knew his Prompter was so neet , Nor heard Him when He whisper'd in his Eare , 163. So well He lik'd the Plot he had conceiv'd , That looking cheerly up , Grave Sirs said He , Think not that this Impostor has bereav'd Us of all Counsil , but give ear to me ; And if my Project fails , say Caiaphas Less Power in Policie than Jesus has . 164. Are We the Men , and these our Brains , which have So tossd Him up and down ; first to his Cross , Then out of Life , and then into his Grave ? And should our wisdome now be at a Loss ? Or should ignoble Nazaret able seem Ev'n to out-vie our learn'd Jerusalem ? 165. Full strange I grant , the Soldiers Story is , As in their staring Eyes , and startled hair Your Selves too evidently read : But this Doth onely for our Policie prepare More noble matter , such as may befit The reverend Sanhedrims profoundest Wit. 166. Indeed I hitherto beleeved that Magicians Power with themselves had di'd ; But since this one Example tells Me what I never head from all the World beside ; We must resolve e't it too rank be grown This Conjuration to conjure down . 167. I tell you sirs , should We no medicine finde To salve this soar , the Romans would deride That violent zeal in which we all combin'd To get this Galilean crucifi'd ; And Pilate would triumph in earnest that His hands he washed from this bloody 〈◊〉 , 168. Nay our own Bandogs too , the wid-mouth'd Crew Whose shamelesse bawling brought about our plot , May turn their boistrous throats at us , who drew Them to that Rage : sure they will ne'r be got To serve us with another roar , unless We can maintain that they did well in this . 169. My finall Counsell therefore is , that We By Monies virtue trie what may be done : Believe it , Mony 's of that Potencie That no miraculous operation Can counterveile it : You remember what Poor thirtie silver peeces for us got . 170. And if that silly summ so wrought upon His owu Disciples heart , judge you what may By twise , or thrise as much , or more , be done Upon this mercenary guard , since they Have no Relation nor no Reason why They should be tender to maintain a lis , 171. I say A Lie ; and if that scruple you , Remember 't is the way in which We went , When Witness we suborn'd to overthrow Him whom our selves knew to be Innocent . Our Purpose then aim'd to assert our Law ; And therefore good it was , and may be now . 172. To you I speak who in our Sacred Writ Well versed are : You know what Abraham did , And Isaac too when Need required it , In Gerar's Court ; what David when He fled To Nob and Gath : and if such Saints may Lye , Who dares that Priviledge to Us deny . 173. Fear not , sage Brethren , God himselfe allows This Dispensation ; for otherwise He in requital had not built an House To shelter the Egyptian Midwives Lies . Indeed to th' People we preach Truth ; for why , Dull Soules , they know not when 't is fit to Lie. 174. Since then the Soldiers Mouthes no lesse are ope Than Jesu's Grave , the surest Course will be With that thick Clay call'd Money , them to stop , This is the onely Bung and Seal which we Can clap upon them : and you need not doubt That 〈◊〉 will ever through this damm burst out . 175. Weol bid them say , and , if need urge them , swear , That whilst they with long Watching fell asleep His bold Disciples who in ambush were , Favour'd by Night , unto the Tombe did creep , And taking thence their Masters Corps by thest . His winding Clothes in craft behind them left . 176. Our promise likewise they shall have , that we The bus nesse with the Governor fair will make , And from his wrath give them Security . It is but equity , that we should take Some pains in Forgery so to defend Those who doe with their Lies our Cause befriend , 177. When thus their lying Oracle had spoke , His Counsel highly pleas'd , and every one Into applause and acclamation broke In glad presumption that the Feat was done : In were the Soldiers call'd again , and told What they must doe ; & forthwith shew'd the Gold. 178. As when the Fouler hath some Mirrour set Whose gaudy lustre playes about the Aire : The silly Birds regardlesse of the Net , Are suadenly inamor'd of that fair But fataly insidious Bait , and flie With crurping joy to their Captivitie : 179. So by the Golds enchanting Splendor they So ravish'd were , that straignt they undertake Their cursed Task ; and having had their Pay , Into the Streets with full-mouthd Lies they break , Railing , and banning the Disciples for Stenling their Master from his Sepulchre . 180. T was not a quarter of an houre , that we Borrow'd to ease our heavy eyes ; and yet So dextrous were they in their Theevery , They catch'd that very cue to compasse it : Let All , they crsd , who long compleat to be In Theeving , goe to Schole in Galilee . 181. The credulons Vulgar , without more adoe , Snatch'd up this News , and spread it all abroad : And from that day this Lie did current goe Amongst the Jews , who though unto their God The God of Truth , they would no Credit give , These hired lyars readily beleeve . 182. But as the timorous Disciples now Themselves had in a private Lodging hid , Their loving Master was resolv'd to show How tenderly he them remembered : In Galile he promis'd to appear , But he cannot their Joy so long defer . 183. An holy Pair he with his Company Had at Emmaus entertain'd to day ; Where as he brake the Bread in peeces , he Tore from their clouded eyes the veil away ; And with like favour now he hastes , to cheer His sad and thoughtfull Friends assembled here . 184. This very Ev'n the Doors being made as fast As locks , and barrs , and fear , could make them be ; He whose pure Body through his Tombe had pass'd , Enter'd the House with like facility . They slander'd were abroad for stealing Him : But now he seem'd to steal at home on Them. 185. Yet , as excessive unexpected Blisse Doth swallow up Beliefe in Ravishment : So the Disciples all amaz'd at this Strange Apparition , mutualy bent Then frighted eyes , and held their hands on high , Confounded in a silent ecstasie . 186. But he , the King of Comfort , op'd his sweet And gratious Lips , and Peace be to you , said : Though I in love prevent my Promise , yet You have no reason Friends , to be afraid ; Loe It is I your Lord ; observe these wide Tokens both in my Hands , and in my Side . 187. Imagin not that you some Spirit see , These Mouthes proclaim as much as I profess : You know a Spirit cannot wounded be , Nor wear such Marks of humane Passivenesse : Come handle Me , and be assured well If not of what you see , of what you feel . 188. This sweet Assurance was so full and cleer , That it exceeded their Capacity , Who by its Torrent over-whelmed were , And thrown into admiring Joies soft Sea : Thus those who gaze on Phoebus , cannot see Him , for his too much visibility . 189. So strange a Thing is Joy if unawares It be surprised by Fruition , that In fond amblguous Jealousie it barrs Out what it does possesse ; and aiming at Some proofs of what is absolutely clear , Transfigureth it self from Joy to Fear . 190. But Jesus their amazement to allay , Grows more familiar , and calls for Meat : A Fish and Honey-combe before him they Present , and friendly he vouchsafes to eat ; Though Paradise its Sweets for him prepar'd , He this plain Diet with his Friends preferr'd . 191. Then in kinde Anger he to Chiding fell That they so long their Faith suspended , though He of his Resurrections Miracle Had by eye-witnesse sent them Proof enough : He Chode ; but with such sweet and dainty Art , That every Wound he made , was with Loves Dart. 192. This done ; his Peace to them again he gave ; That Peace he purehas'd , when he trampled down Hell into Hell , and Death into the Grave ; When he appeas'd his mighty Fathers Frown ; When Heav'n and Earth , at enmity before , To blessed Amitie he did restore . 193. Then breathing on them with that noble Breath Which first inspir'd Life into Humane Heart ; The dearest Gift , said he , that ever hath To Man been given , I to you impart ; It is the holy Spirit of Heav'n , which now With blessed heat shall in your Bosomes glow . 194. Hencesorth , whose Sins soever you remit , By this great Patent , I my Selfe Forgive ; And whom you Binde to the infernal Pit , Shall from your Sentence purchase no Reprieve . As Me my Father sent , so send I you , To by my potent Deputies below . 195. This said : into Invisibility Himselfe he shut , and so from them withdrew : When They , who now no longer him could see , On Joies and Loves , and Faiths Wings , after flew ; Pouring ten thousand Blessings on his Name , Who with such Solace to their Sorrows came , 196. But Thomas , who this while had absent been , Returning now ; They met him at the Door , Shouting and telling him what they had seen ; Each Circumstance they shew'd him o'r and o'r , Their Lords great Promises they did repeat , And how he shew'd his Wounds , and how he eat . 197. Thomas amaz'd at their Relation , stood Silent a while , uncertain what to say , Or how he should repulse that swelling Flood Of most unanimous Confidence , which they Stream'd forth upon his Incredulity : At last he stamp'd , and cri'd , It cannot be . 198. I grant that Fancy may doe much , and you Perhaps imagin all is true you say : But there 's no reason my Belief should bow To your Imaginations : You may By probabilities perswade Me far ; But no such thing can I discover here . 199. I am not so much wiser now at night Than I was in the Morn , as to admit What then to your own indgement seem'd so 〈◊〉 , That you , as well as I , rejected it : Why must it real prove in you , which We In Magdalene so fantastick took to be ? 200. When with these Eyes those Wounds I have descri'd , And put my 〈◊〉 where the 〈◊〉 we 〈◊〉 〈◊〉 When I have thrust my Hand into his 〈◊〉 , And felt that no Imposture there does grow : I of your minde may be : But mean time give Me leave not at a venture to Beleeve . 201. ( Thus Heav'n in Wisdome and in Love , thought fit To let thick Clouds of Doubt objected be Before the Resurrections Truth , that it Might fairer break from that Obscurity , And pierce all faithlesse Hearts obdurate Stone As it the Marble of the Tembe had done . ) 202. Resolv'd in this imprudent Prudence , he Eight Dayes continued ; when their Lord again The doors being bolted close , as formerly , To his Disciples did his Presence deign ; Whose sprightfull Comming though it startled them , Lesse strange and doubtfull than at first did seem . 203. But Thomas , unto whom the Sight was new , Afflicted stood with quaking Joy and Fear ; His Masters blessed Looks he plainly knew , And yet his Fancies something dubious were ; He blush'd , and then grew pale , and blush'd again And to crosse Passions gave at once the rein . 204. When Jesus saw him tortur'd on this Rack , With gratious gentlenesse , Come neer , he said , And thine own Satisfaction freely take ; Loe here my Wounds before thine Eyes display'd , Come pierce thou them again ; 't will be lesse grief , Than to be wounded by thine Unbelief . 205. This Condescent so conquer'd Thoma's heart , That with compleat Assurance , on his knees He falls , and cries , My God and Lord Thou art : Not onely by these wide-mouth'd Witnesses I finde thee so to be , but also by The heav'nly Sweetnesse of thy Lenity , 206. I finde that thou eight dayes agoe wert here , When foolish I so faithlesly was Wise ; Thou heardst how obstinately I did dare The pregnant Witnesse of my Fellows eyes , Thou heardst what bold Conditions I set , Before my Faith their Story would admit . 207. O I beleeve , dear Lord , and ready am If need require , such Wounds as those to bear In spreading forth the glories of thy Name To any Nations , whether far or near . Pardon my tardy Faith ; it doth suffice That I have felt those Tokens with mine eye . 208. Jesus repli'd : Thou build'st thy Faith upon Thine eyes , ( and happy 't is that thou dost so : But in how full a Stream shall Blessings run Into their soft and pliant Bosomes , who Ne'r saw these deep-writ Characters , and yet Unto the Credit of their Truth submit ! 209. Here Jesus stepp'd into his Secrisie And vanish'd from their wondering sight ; but yet He sundry times returned to their eye As his divinely-wisest selfe thought fit : Famous his presence was on Tabor , where He to five hundred did at once appear 210. Yet not transfigur'd , as before ; for now His proper Shape was radiant Majesty : For from all Mortal Drosse refin'd , you know Out of his Tombe he sprang , no more to be By any Cloud bedimm'd , nor had he need That Heav'n should ope its Mouth his Worth to spread . 211. This was that solemn Apparition he On Easter Morn by Mary promised , That the appointed Sceen might ready be With plenty of Spectators furnished : And so it was , for his Disciples thither Had gather'd all their trusty Friends together . 212. When loe their Hopes they met upon the Mount , And more than their Ambition too ; for now Jesus set ope his Lips , and let the Fount , The blessed Fount of potent Sweetnesse flow , Which in the Chanel of these Words upon The Heads and Hearts of his Disciples ran . 213. The Nerves and Sinews of all Power and Might Which spread through Heav'n and Earth so far and wide Here in this single Hand of mine unite , And to my royal Will alone are ti'd ; By virtue of which Soveraignty , I Commit to you compleat Authority . 214. Goe take your Charge ; whose Limits here I make Coequall with the Worlds : My Gospel preach To every living Soule , for whose dear sake I on the bitter Crosse my self did stretch , That in as large a Circle as the Sun The more illustrious Beams of Grace may run . 215. He who despiseth your great News , and You , Shall doe it at his own Soules price , for he Shall finde his slaming Punishment below In Desperations Eternity : But he who to your faith his own doth give , As long 's that other Dying is , shall live . 216. Nor shall his Glory onely future be ; Miraculous Power shall on him attend , Upon the stoutest boldest Devills he Shall invocate my Name , and make them bend ; From mortal Bosomes he shall them expell , And sorce them howling home unto their Hell. 217. Babels Confusion shall not him confound , But every Language on his Tongue shall dwell , That He my Gospel freely may resound , And every Ear with its Salvation fill ; I who did it create , as easily can With Words , as Meat , supply the Mouth of Man. 218. In vain shall Scorpions bite him , and in vain Shall Adders sting him ; by my power he Over all Serpents shall as surely gain As over Hells foule Dragon , victory ; For those mysterious stings I did endure Shall from their dint and danger Him secure , 219. In vain shall Poyson steal into his Cup , And thence into his Bowells slide ; for he Although he should drink all Thessalia up ; Or Sodoms Lake , shall not invenomed be : That Cup which on my Crosse I drank , shall make Wholsome to him all Draughts that he can take . 220. More Virtue than in Trees and Plants doth grow ; Much more than Balsame , in his hand shall dwell ; Those whom incurable Diseases throw Upon their desperate Bedds , shall straight grow well If touch'd by Him whose faith on Me relies , The grand Physitian of all Maladies . 221. But his Initiation must be By being washed in the potent Name Of Father , Son , and Holy Ghost , that he May know at whose sole Honor he must 〈◊〉 , Remembring he by Baptism unto 〈◊〉 Was consecrated , but the Triple On. 222. So spake the mighty Lord : and then again With-drew himselfe , that they might feed upon These heav'nly Priviledges he did deign To earth , by faithfull Meditation ; He knew his Presence was right dear , and yet He by Withdrawing more endeared it . 223. But now the signal Time was come , when He Who cheer'd the Earth for forty dayes with his Bright Apparitions , meant that Heav'n should be Embellish'd with his glorious Accesse , That he might , as Himselfe he raised hither , So also reach his Resurrection thither . 224. His dear Companions now again he met , ( So dear , that loth he seem'd with them to part , ) And walking Them along to Olivet , Spun out the Time by Loves discursive art : But on the Mountains Top arrived , he Began in Tone and Aspect chang'd 〈◊〉 be . 225. Stir not , said he , from Salem , but attend The Fathers Promise you have heard of Me , It was a Baptism which doth far transcend Johns poor and frigid institution ; He Baptiz'd with Water , but your Baptism shall In Heav'ns sweet Spirit of Fire immerge you all . 226. Erected at this solemn Item , they No lesse than Crowns and Sceptres fancied : Yet still their Thoughts below the Promise lay , Hankring in Earths dull sphear , for nothing did They reach , but what too worthlesse was for Him Their great Ascendent Lord to leave to them . 227. We know , said they , that 〈◊〉 Crown is 〈◊〉 Unto thine onely Head , most fit for it : Is this the Time dear Lord , that thou wilt shew And make thy Title good ? Shall we now 〈◊〉 On our inferior Thrones before thy Feet , And to the Tribes of 〈◊〉 Judgement 〈◊〉 228. Thus when wise 〈◊〉 along 〈◊〉 〈◊〉 They to 〈…〉 , And for their Maint nance 〈…〉 : But the 〈◊〉 - 〈◊〉 〈◊〉 tall to 〈◊〉 〈◊〉 silly 〈…〉 〈◊〉 delight , and 〈◊〉 〈◊〉 229. Jesus , who at his Parting could not Chide , This secular Grossenes of their Thoughts pass'd by , And with all delicate Gentlenes repli'd , Those Times and Seasons which enshrined lie In Gods own Cabinet , too mystick be For you to dive into their privacie . 230. Yet though this Mystery you may not know , Ten thousand others you shall cleerly see , When the eternall Spirits Power shall flew Down on your Heads : Your Glory then shall be To goe as Heralds , and my royall Name Through every Quarter of my World proclaim . 231. Hast Thou not seen the glittering Spark Ascend With natural Lightnes to its proper Sphear ? So glorious Jesus , having made an end Of all his sweet and blessed Bus'nes here , Upon the Wings of his own Puritie Lifted himselfe up to his Native Skie . 232. They started at the sight , and with their Eyes And Heads , and Hands , all elevated high , Labour'd to trace his Path , and to arise After their to wring Master , who did flie A way with all their Hearts : when loe a Cloud Between their Ecstasie and Him did crowd . 233. It crowded on apace , for fear to misse That honour which would make it fairer be , And dress'd with more celestial Statelinesse : Than the brisk Forehead of Serenitie : So fast it crowded , that the tired Winde Which would have born it , puffing came behinde . 234. All other Clouds which its Prerogative saw , Grew black with Greif , and melted into Tears : When loe the Welkin clears her dainty brow , And smiling Duy with open eyes prepares Her Admiration to gaze upon The Motion of a fairer sweeter Sun. 235. This happy Cloud her delicate shoulders bent And meekly stooped to her Makers Feet ; Her pliant Volumes gather'd close , and went Into the fashion of a Princely Seat , That in a seemly Chariot Jesus might Unto his Throne take his Triumphant Flight . 236. The golden Coach , studded with eastern Gemms , And burnished with living Fire , wherein Great Phoebus in his brightest glory swimms Through heavens high Chanell , never yet could winne , Such credit as this noble Chariot , which Gods own enshrined Beauties heer , inrich . 237. At the shrill whistle of each busie Winde All other Clouds in this inferior skie . Are faine to runne about : But this doth finde An undisturbed passage fair and high , And strait to Heav'ns illustrious Roof doth haste Without the helping Wheels of any Blast . 238. Earth was in debt unto those Clouds , till now , Which op d Heav'ns Pantrie , and raind Manna down ; But this , full Payment doth to Heav'n allow , Whilst to the Angels it bears home their own Diviner Bread , and by restoring more Than Earth receiv'd , doth nobely quit the Score . 239. That Israel-conducting Cloud which through The tedious Wildernesse of old did take So patient a Pilgrimage , must bow Its famous head to This : That did but make Way to the earthly Canaan , but this Unto the Heav'nly the brave Convoy is . 240. As Jesus thus soard through the Aire , he saw The Treasuries of every kinde of Wether , Of fair , of foule , of Rain , of Hail , of Snow , Which did their homage unto Him as thither His Coach arriv'd : He bad Them gently fall Upon his Earth , and then He bless'd them all . 241. So did He too that sweet and loyall Quire Of Larks , which with applauding Songs and Wings In delicate attendance did aspire After his mounting Train : Goe gentle Things Said He , and rest your weary pinions , I My other Choristers approaching spie . 242. Loe , at the Word , the Winged Legions , who Flutter about the everlasting Sphear , And on the great Creators bus'nes goe Throughout the World ; appeared hovering there : Great was their number ; and their Glory great , If they with Jesu's Lustre had not met . 243. Before his Feet their gracefull Heads they bow , 〈◊〉 down with sweet Extremities of Joy That they without a Veils Assistance now On his dear Eyes may look , which till to day Lay hid to them in too much light ; but heer Dressed in Humane Mitigation were . 244. For though some of our Quire had long before Enjoy'd the blessed Priviledge to see His the anthropick face ; though All did poure Their high Applause on his Nativity ; This was the time when Heavns Whole Hoste to fair And plenall view of Him advanced were . 245. A dainty and long-studied Song They had Compos'd , and tuned to a ge ntle Key ; But this excessive Sight of Sweetness made Their Acclamations correspondent be ; Their Wings and Hands aloud they clapp'd , and rent With louder Paeans all the Element . 246. But seing then his bright Retinue , who About Him shin'd like his reflected Raies ; They to their new Acquaintance smiling goe , And in their faces read their Soveraigns Praise ; For Gratitude had deep imprinted there Their glorious Redemptions Character . 247. These were those holy Soules , who long had layn On the soft Pillows of great Abrahams breast , Looking and longing when their Lord , would deign To bring them to his sweeter nobler Rest ; To chase their Mists and Shades with his own Ray And turn their doubtfull Dawn to High-noon Day . 248. Great Abraham himselfe was there with them , And shined with a choise and leading Grace ; The Patriarchs , and Prophets next to Him , Each in their proper Dignitie and Place ; Then every pious Man , and Woman , who Ventur'd in his hard Steps on earth to goe . 249. Their Charges many Guardian Angells saw , And highly triumph'd to behold them there . So , when the Ship which long hath labour'd through The Seas proud Wrath , unto the haven draws neer , The Pilots Eys and Heart with Joy are sill'd No less than with the Wind the Sails are swell'd . 250. But all the Quire , beheld the blest Supply Of their own Companies , which robbed were Of no small Part of their Fraternitie When sullen Pride upon Heav'ns face made warr , And many Empyraean 〈◊〉 fell From their fair Day , into the Night of Hell. 251. But ô what Torrents of divine Delight Through these Saints Bosomes ran with full Carreer , To see how neer of kin unto the bright And new apparent King of Heav'n they were ; They envy not the Angels radiant Dresses , Nor wish their silver Wings , or golden Tresses . 252. And that their Triumph might be sweetned by Harmonious Joy , before the Masculine Troop David did with his learned Fingers flie About his Harp , and beat those Accents up Which with her Timbrel Miriam before The Female Squadrons did to him restore . 253. But Jesus now to his officious Cloud Dismission gave ; ambitious of whose Place A Knot of gallant Seraphs came and bow'd Their youthfull Shoulders , that their Lord might passe To Heav'n upon the best of Heav'n , and be Drawn to his Palace in due Majesty . 254. Then Michael taking up the Standard , which With the Heart-blood of Death and Hell was red And charged with the glorious Crosse , did stretch It towards Heav'n , and forward fluttered . In this Array the Triumph marched on . Abashing Day , and dazzelling the Sun. 255. Thus He who lately that Procession went Where Spight , and Shame , and Scorn did Him attend , When He through Salems Steeets was kick'd and rent , And through a thousand Deaths led to his End , Is now tequited by a March , whose Glorie Gilds the Disgraces of his Passions Storie . 256. As to the Confines of the Sphears they drew , David his Harp and Throat did strein 〈◊〉 high That ancient Song of Glory to renew Which He had in Prophetik ecstasie Tun'd to a special and illustrious Lay , And sung aforehand to this noble Day . 257. Bright and eternall gates of heav'n , lift up Your cheerly Heads and know your 〈◊〉 As mine is now , so let your mouths be ope To entertain our universall joy : It is the King of glory , who doth come , That , and the sweeter heav'n now to bring home . 258. It is the King of War whose matchlesse strength Hath trode down our and your fell enemy ; Read but his Banner , where are writ at length The rubie tokens of his victory ; Ope , ope , as wide's your Heav'n can give you leave , And Him much greater 〈◊〉 all it , receive 259. The Chrystall doors no sooner heard the song . But in obedience , they echoed it ; Their everlasting bars aside they flung , And their resplendent 〈◊〉 open set ; Strait through the mighty gap a flood of gold Soft as the locks of 〈◊〉 downward roll'd . 260. With that , the Musick of the sphears burst out ; High were the streins , and delicate the layes ; And though a while sweet Davids fingers fought , His mortall strings to them He could not raise ; My harp must yeeld , He cry'd , but yet my heart Shall in your loftiest accents bear her 〈◊〉 . 261. Indeed those aires are so refin'd , and high , Onely the Hearts spirituall strings can stretch To the full compasse of their Harmony ; To whose pure chords , those Compositions which You with the Name of Musick honor heer , Are onely learned gratings of the ear . 262. Thus to the silver Orbs they came : When loe The Stars all trip'd about , and danc'd for joy ; And as the Triumph through the sphear did go , Phoebus unto his Lord resign'd the day ; His brighter Lord , from whose originall beam He takes his light , as all the stars from him . 263. But yet these beauteous stages onely were The fairely paved way and 〈◊〉 which see Unto that rairer larger Palace where Dwels light , and life , and bliss , and Heav'n indeed And therefore Jesus through these made hast , And only bless'd , and gilt them as he 〈◊〉 . 264. When to the 〈◊〉 of the 〈◊〉 He Was now arriv'd , and saw the world below : The gate of Soveraign 〈◊〉 Before its King it self did open throw : Of 〈◊〉 glories straight appear'd a 〈◊〉 〈…〉 but pure 〈◊〉 265. What joys , what smiles . what ravishments were here , What delicate extremities of pleasures ! Injurious the unworthy Parallel were , By 〈◊〉 〈◊〉 if we should measure These 〈◊〉 sweets , of whose 〈◊〉 All 〈◊〉 〈◊〉 not the 〈◊〉 is . 266. For never did the sharpest-pointed eye Or of the body , or the Soule of Man. Such 〈◊〉 of pure delight desery As all about these splendid Regions ran . Chanting those 〈◊〉 of 〈◊〉 no mortall 〈◊〉 Hath 〈◊〉 〈◊〉 to heat . 267. Into these vast Expansions as He went , Loe his Almightie Father came to meet him ; O Psyche hadst thou seen that Complement Of supream joy , with which he there did greet him , The Spectacle for ever Thee had blest , And with 〈◊〉 heav'n replenished thy breast . 268. Unfathomable streams of 〈◊〉 Attended on him and bare up his train A flood of most excessive gratulation Before him roll'd : But o how soveraign Was that infinitude of complacence Which brake from his own eys exuberance 269. On his Sons neck his radiant arms He threw And seal'd his lips with an inamor'd kiss : His noble Bosome then wide open flew , ( That home and Centre of eternall bliss ; ) To bid him welcome to that dearest bed In which or old he us 〈◊〉 to rest his head 270. Come , Come , said he , no more to part from hence My hignest will thou hast compleatly done And by perfection of obedience Bravely approv'd thy self mine onely 〈◊〉 〈◊〉 shall entertain thee , and For thy ocat sake , those who about this 〈◊〉 271. Hence forth I can look on my world below With comfort , which till now displeas'd mine eye ; For all its blots , and stains , and horrors , thou Hast nobly turned into purity ; It shineth now , wash'd by the liberal slood Of thine illustrinus all-cleansing blood . 272. I see thy wounds ; and I beheld the shame With which they were engrav'don thee ; but now With never-dying lustre they shall flame , 〈◊〉 on their gravers one day terror throw , When guiltie they again shall see these scars 〈◊〉 purchased'st in Loves and Mercies wars . 273. So spake the Father : when the holy-Ghost , Who hand in hand along with him was come , Renued his applauding joy , by most Mysterious emanations , which from The string of living bliss . his dainty breast , In 〈◊〉 Plenitude of sweetnes prest . 274. Thus in the face of Heav'ns returned Son He breath'd a pretious aromatick stream ; The surplusage of which effusion Fill'd , and enobled all the hearts of them Whom he in triumph thither brought , to be For ever Captives to felicitie . 275. This salutation done : Heav'ns trumpets sounded , Whose gallant noise , with equal Majestie That Hill of all sublimitie rebounded ; To which in goodly equipage did flie This reyal Companie & straite gat up Unto Beatitudes , and Glories Top. 276. Three radiant Chairs of awfull beautie there Stand founded fast upon Eternitie ; Which with such mystick art united are , That 't is intirely one , as well as three ; Three equal and distinguish'd seats , yet one Essential and everlasting throne . 277. Down in the midst the Father sate , and on His left-hand his all-quickning Spirit ; but He at his right enthron'd his mighty Son , And an eternal wreath of glories put Upon his Temples to requite those Scorns , And Pains , they here bore with their Crown of 〈◊〉 . 278. The ignominie of his feeble Reed With Dignities excess to recompence , Into his right hand He delivered A Sceptre made all of Omnipotence ; And then erected just before his face , His fairer Cross , upon a diamond Base . 279. As Jesus thus sate upon Triumphs Crown , The Peers of that illustrious Kingdome came , And at his feet their Coronets threw down In loyall homage , and themselves , with them , Begging his leave that their unworthy tongues Might with his royall name enrich their Songs , 280. Forthwith , an Anthem of ecstatick praise Broke from their lips , and on Heav'ns Roof did beat ; This brave example mov'd the Saints to raise Their highest tunes , and mingle in that sweet Deluge of triumphs , their applauses , which Must flow as far 's Eternitie can reach . 281. But the Disciples , Psyche , all this while Follow'd Him with their eyes , and grieved were To see the interposing Cloud beguile Them of their Bliss : yet could they not forbear Their Gazing still , in hopes their Sun might break This Veil at length , and they free prospect take . 282. When loe , two Angels all in snow array'd , A courteous Check unto their error , gave ; Yee Galileans , why is it , they said , Your ignorant hopes stand gazing thus to have A sight of him , now mounted higher far Above the cloud , than you beneath it are ? 283. He on his Heav'nly throne is see , and you Must wait till He is pleased thence to rise ; For time will come when he again will show To yours , and all the worlds , his blessed eyes ; And as from hence He did his journey take , So , on the Shoulders of a cloud ride back . 284. This said : the 〈◊〉 posted home to share In the new Festival above ; And they Convineed by that Item , ready were Back to Jerusalem to take their way , But as their eys returned to the ground , The final Footsteps of their Lord they found . 285. And so mayst Thou , my Psyche , still , for loe , The precious Characters doe heer remain ; The trustie Earth would never let them goe , Nor did desire to smooth her face again , Which by these Prints was so embellish'd that Her self to be the Worlds Base she forgat . 286. These dear Impressions the Disciples kiss'd , And took their leave , and so to Salem went ; Full little thinking that the simple Dust In keeping them would prove so Diligent , That neither Windes nor Storms could them deface , Nor pious Pilgrims bear them from this place . 287. A Thousand zealous Hands themselves have fill'd With this most priviledg'd Earth , and held it more Pretious than all the golden Sand which swell'd The fame of Gange's or of Indu's shore ; Yet still the faithfull Dust with nimble Care Suppli'd and kept intire each Character 288. Nay when the Time shall come , as come it will , When Christian Piety shall courage take And build a Temple on this sacred Hill ; These footsteps of their Worth full proof shall make ; Refusing to let goe the Honour they Were sealed with upon Ascension Day . 289. They back into the Workmens face will throw All his intrenthing stones , as oft as He A Pavement labours over them to draw , And injure with his Earthly decency Their heav'nly Beautie ; which He would disgrace , Though He with Pearls and Gems should court the place . 290. Nor shall He with his Roofe hope to forbid Their Prospect up ward , whether He is gone Who stamp'd them heer ; their Eys will know no Lid , But make the Beams recoil , the Rafters run Aside and suffer no Concameration To damm the way of Jesu's Exaltation . 291. Thus Psyche , have I made thee trace thy Lord To his last footsteps through a thousand ways All set with Mercie , and made good my Word . Thou seest how He a countermure doth raise Against Sinns Battery , and thou needst not fear Hells Spight , now Heav'n for thee doth take such care 392. Nor durst I doubt , but thine owne Heart will say This thy long Pilgrimage is well requited , Which hath presented thee a full Display Of that wherewith all Angells are delighted ; Whose Souls then with sublimest Joy do leap When on these Mysteries of Love they peep . 293. Their Harness heer upon his Steeds he threw , Who all this while were feeding on the Hill : The meaning of that warning Psyche knew , And on her knee , prayd him to tarry , till She gave the Reins to her Devotion , As other Pilgrims unto theirs had done . 294. He smil'd and stayd , But She , flat on her face Innumerable Kisses heap'd upon The venerable Stepps ; and long it was Before her amorous Sighs and Tears had done : At length , her Bosome with the Dust she fill'd , And cri'd . Go thou , and my foul Body gild . 295. Then casting up to Heav'n her zealous Eye , After her Spouse a thousand Thoughts she sent , To whom her panting Soul strove hard to flie Upon the Wings of her high Ravishment . But when she felt her self stick still to Earth , Fresh Tears at first , and then these Words brake forth . 296. Why may my Heart not be , where most it is , O Thou my dearest Life ! ô Jesu , why Since Thou art mounted to the Topp of Bliss , And leav'st Me Dead , have I not leave to Die ? Never was any Ghost , but I , till now , In its own Body bound , and chaind below . 297. I by thy Cross and Death was wholly slain ; And by thy Resurrections Life I grew Alive , and safe , and vigorous again : But thy Ascension doth my Death renew , Since nothing of my Life poor I can finde But these bare footsteps left Me heer behinde . 298. Sweet Lord , by these thy Psyche cannot live , Though for thy Sake , they pretious are to Me : O no! their Worth doth but more reason give To long for most inestimable Thee . If any footstepp Me can satisfie , It must be that which next thy foot doth lie . 299. Hast Thou not said , that Earth thy Footstool is , As well as Heav'n thy Throne ? O mighty Lord , 'T will be thy Handmaydes most accomplish d Blisse If thou but unto Me make'st good that Word ; Loe I thy Dust , the Footstool crave to be Of thy now Heav'n-enthroned Majesty . 300. High my Petition is , and bold , I know ; And yet the worthlesse Dew must needs aspire To Heav'n it selfe , when once it , gins to glow With Phoebu's sweet , and most attracting Fire ; Nor can the Spark in its dull Ashes lie , But must have leave to venture at the Skie . 301. Alas , what is this weary World to Me ? What are the silver Sphears and golden Sun ? Could I reign Queen of every Thing I see , At my sole Nod would all Earths Kindreds ran ; What were this Empire worth , now Thou art gone , Whom Psyche must esteem her Crown alone ? 302. 'T is not thy heav'nly Paradise , that I Ambitious am to see ; 't is not thy Court Of Angels , though by Phylax's company I guesse their Worth ; 't is not the Pomp and Port That flows about thy throne ; Nor doe I long To dance unto thy Quires eternal Song . 303. My Heart doth pant for Thee , and onely Thee ; And , could'st Thou be in Hell , I never more Would loose a Looking up to Heav'n , but be Inamored of that Abysse , and poure My Longings , and my Labours downward , till I at thy Feet my Vows and Soule could spill . 304. O why art Thou so infinitely sweet ! Or rather , Why must We that Sweetnesse know , If Thou , deer Jesu , dost not think it meet Unto our Fires their 〈◊〉 to allow ? Away Thou flyest , and Forsaken We Ev'n by thy sweets and Blisse tormented be . 305. How can I help this my excessive Passion , Or how can it deserve these Torments ? Since , Thine own Love doth professe Immoderation And guilty is of boundlesse influence : In which soft Sea of Fire whilst drown'd I am , What can I doe but burn with answering Flame . 306. Blame Me not , blessed Lord ; it is not I , But Thou thy Selfe rebounding from my Heart , Who beat'st Heav'n with this Importunity , And call'st for Ease for my mysterious Smart : Had'st Thou by Love not stampd thy Selfe upon My Soule , now Psyche had let Thee alone . 307. Remembet Jesu , what it is to be Forsaken ; ô remember thine own Crie When in thy Desolation on the Tree Thy Father Thou didst challenge : May not I Use thine own Words ? My God , my God , why now Dost Thou thy desolate Psyche leave below ? 308. Upon this Olivet my Calvary I finde , and to my Crosse am nailed here : Ten thousand Torments in my Bosome lie , And full as many Thorns as planted were Upon thy Tempels , in my Heart doe stick , Where all the Bowels of my Soule they prick . 309. O Love ! why must thine onely Tyranny The Bounds of other Cruelties exceed ? Why will it not allow the Courtesie Of Death , unto thy Vassals , who are Dead By its reviving Slaughters , and desire To be free Holocausts in thy sweet Fire ? 310. Her Passion here beyond expression grew : Yet though She with her Tongue no more could speak ; With her resolved Eyes to Heav'n she flew , And there a long Oration did make ; Both long , and fluent , in th' exuberance Of Tears , the streams of strongest Eloquence . 311. But Phylux having to Her tender Heart Thus far indulg'd , thought fit to stop Her here Psyche , said He , imagin not Thou art Inamored more than the Disciples were Of thy Ascended Lord : yet desolate They Warn'd by the 〈◊〉 , meekly went away , 312. I in their room , that Warning give to Thee : On Heav'n why dost Thou naile thine eyes in vain ? Thy Saviour is too high for Thee to see , Till on a Cloud He posteth back again : Then shalt Thou look thy Fill of Blisse , and be To all thy Loves Extremities let free . 313. Mean while thine Adorations and Imbraces On his dear Name and Memory thou mayst poure . Come le ts away , that by these signal places Of Mercies Triumphs , thy soft Heart no more May tortured be . Here on her hand he laid His own , and raised up the heavie Maid . 114. Then in his Chariot gently , Her he set , Who on the Footsteps kept her hankering eye ; But instantly he mov'd his reins , to let His Coursers know he gave them liberty ; Forth with , their goodly mains , in answer , They Shook in proud hast , and gallopped away . PSYCHE : OR LOVES MYSTERIE . CANTO XV. The Poyson . ARGUMENT . LEaving his Psyche , carefull Phylax arms With whole some sage Advice her tender breast ; Yet shee the Venome of Heretick Charms , And Spurious Reasons wiles could not resist . Phylax returns , and in his Pupills eye Rakes up the nastie sink of Heresie . 1. ANd sits the Holy-land so dear and high In pious Soules esteem ? What tongue can then Thunder sufficient Veng'ance out , and cry Against the lazie Basenes of those Men With equal Indignation , who have let Vile Pagan Powers from Christians ravish it . 2. Could this prodigious shame endured be By Romane hearts , when on their Empires thront No other Prince was culminant but He Whom all the best of Bayes attended on , Who like a bank against the torrent stood , And turn'd the Gyant into Saru's flood . 3. Who with his own Hand sent Razates down To his eternal Night : who from the brow Of stern Cosrhoes shaked off his Crown , Before Syrhoes cancell'd ' Natures law , That He with vengeance might concur , and by Dire Parricide make the Tyrant double die . 4. Who wip'd the Romans ignominie out When He three hundred Eagles , which had long Been mewed up in Persian Cages , brought In triumph back , and bad them flie among Their fellow-ensignes , and as freely gaze As any of the brood , on Phoebu's face . 5. Who not these Banners onely did redeem , But the great Standard of Religion too ; Which was so pretious in his esteem , That he himselfe its Porter turn'd ; and so Made all his Empire stoop to that which he Upon his Shoulders bore to Calvarie . 6. Alas , Heraclius , how has Heresie Attcheived what all Persia could not doe ! How has it made thine Eagles Pinions be Onely of use to flie before thy Foe ! Whilst one of Christs great Wills Thou tak'st away , How canst Thou hope thine own Thou shalt enjoy ! 7. Loe , the new Monster Mahomets bold Frie Like numerous Locusts from the Pit of Night , Crawle into Palestine , and there defie The blasted Powers of the Monothelite : Loe , they are to the Holy Citty come , And Haumar robbs him of his Saviours Tombe . 8. This rais'd in reverend Sophroniu's Breast A mighty Storm of Agonies , to see His venerable Salem now possest By Saracenical Impiety ; And James his sacred Seat become the Throne For curs'd Apostasie to reign upon . 9. He sigh'd and weep'd , and finding no Reliefe From Heav'n or Earth for his loud Lamentation , Resign'd himself unto victorious Grief , And drown'd in his own Tears , fulfill'd his Passion ; For why should I live longer here , said he , Still to be slain by what mine Eyes must see ! 10. And now the Land of Milk and Honey lay For more than foure full Ages over-flown With Mahumetick Poyson ; till a Ray Of vigorous Christian Gallantry shot down From Heav'n , and by the Ermite Peters breath Blown to a Bonfire , slam'd with holy Wrath. 11. With holy Wrath it slam'd in many a Breast , But most in brave Bolonion Godfreys , who In Steel , and stronger Resolution drest Burnt with Desire to meet his Pagan Foe : His Lorain can no longer hold him , he Resolves another kinde of Duke to be . 12. His Consecrated Legions he leads , And in their Eyes their Quarrel doth display ; Above their Heads the bloody Crosse he spreads Which streamed in his awfull Standard : They Smil'd at its goodly Look , and cryed We Though in thy tincture , ne'r will shrink from Thee , 13. The Turkish Moon grew paler than before , And in a cowardly Eclipse shrunk back , When this bright Banner did its , Terror poure Upon her face , and open passage make To Victory ; for she was alwaies there , And failed not to bring up Godfreys Rear , 14. Thus lesser Asia from the Turkish Lore To Christs more gentle Yoak reduced is ; And there is nothing now but Salem more For Godfreyes Sword to free from its Distress : Thither he march'd , and soon Redeem'd the Place Where the whole Worlds Redemption acted was . 15. Right Christian Hero , ô how due to thee Was sacred Salems Crown , and more than that How justly hath thy pious Victory Both Martial , and Poetick Laurel got , Whilst thy illustrious Name and Glory reigns In the Worlds Wonder , and great Tasso's streins 16. But when by Death Heav'n sent for Godfrey home ; Baldwin his Brother , both in Piety And Christian Valour , took his royal Room : Sidon and Ptolemais felt what he And his brave Troops in a just Cause could doe ; And so did Egypts mighty Caliph too , 17. He to his Cosen Baldwin left his Throne And his entailed Gallantry with it ; Witnesse the routed Turks Confusion , And Antioch , which did to his Might submit : And though a while he to the Persian bow'd . Upon Damascu's King his strength he show'd . 18. Then from his Turine Earldome Fulco role To sway this Sceptre ; who transmitted it Unto his Son , young Baldwin ; over whose Surprised Powers , stern Noradine did set His insolent foot ; but soon it ssipp'd , and he Perforce restor'd his stollen Victory . 19. His Death , his Brother Almerik did raise Unto his Throne ; a Prince of active Might , Whose Sword was fertile in triumphant Bays , And glittered with Glories awfull Light ; All Ascalon beheld its noble flame , When He from conquer'd Alexandria came . 20. Baldwin his Sonn , took up his Sceptre , and Long sturdie Warr with Saladine maintain'd , Till Leprosie seis'd on his Martial Hand And unto Resignation it constrain'd ; And Guy of Joppa was the Friend whom He Alone would trust to be his Deputie . 21. Next Him , his Nephew Baldwin stepp'd into The 〈◊〉 , in which He scarcely settled was , But 〈◊〉 undermined Him , and so At 〈◊〉 Guy crowded into his Place 〈◊〉 〈◊〉 the Earl of Tripolis so deep That 〈◊〉 in desperate Plotts his Wrath did steep . 22. With Suladine He deals , and winns so fart On his proud Hopes , that He perswades Him to Conjure against the Christians in a Warr Which soon attcheiv'd their fatal Overthrow ; For Arms and Treason so prevail'd , that Guy , And Salem with him , did Subdued lie . 23. Thus Barbarisme afresh did domineer In the Metropolis of Pietie ; Which roused up the Western Emperous On Pagani me the Power of Zeal to trie Surprised Syria at his Looks did quake , And from his Conquests all the Turks flew back . 24. But as this generous Frederik , in his Might Rode bravely on , his Horses fatal Fall Threw down the Conqueror into his Night Of Death . When loe , his noble Sonn , by all The Army chose for General , pursued His Fathers Stepps , and , where he went , subdued . 25. But what can Virtue doe , when Fate withstands ? Upon this hopefull Sonn of Valour , who Had no capacitie to fear the Hands Of Death from any Turk , or Pagan Foe , The Plague did seize , and in his warlik Heart Fix'd its envenomed untimely Dart 26. Then English Richard and French Philip came , And with new Western Bravery made good That mighty Loss ; the Lightning of their Fame Flashed before their Swords ; and like a Flood Incourag'd by two Torrents meeting , They Swallow'd up all that dar'd oppose their Way . 27. But cursed Discord , the eternal Foe Of high Designs , sent Philip back again : Yet Richard on to Salem meant to goe , Where He with Cyprus bought his right to reign ; And would , had Englands Jarrs not call'd him home , Have forced Saladine to make him room . 28. Yet Martial Germanie her Nobles sent By Saladines Decease invited thither : Fierce Conquest with their Landing Armies went ; But strait their Sunshine turn'd to lowrie Weather , For loe , the Austrian Duke and Saxon too , Untimely Death would let no further goe . 29. And yet undaunted Montfort with his brave Selected French , disdained back to start , Till He good reason to the Pagans gave To grow so same and kinde , as to impart Peace to the Christians , which , without annoy In Prolemais and Tyre they did enjoy , 30. Mean while , a glorious Conspiracy Of Western Princes to their Standards stream ; Henry Count of St. Paul , of Campanie Theobald , of Flanders Baldwin , and of Breme Gualter , with Henrie Duke of Lovanes State , And Boniface Marquess of Monferrate ; 31. These to the Holy Land their course did bend ; But by the Graecian Quarrells turn'd aside , Their Martial Zeal on Ducas they did spend ; And finding then fit Feuel for their Pride , Forgot the Butt of their devout Designe , And took no longer aime at Palestine . 32. But Montforts Truce expired ; Germanie Conjur'd again into the Holy Warr , Of which stout Brennus had the Conduct , He Whose comeing , through the Pagans shot such 〈◊〉 That they to buy it off , are willing to Whate'r they held in Palestine , forgoe . 33. But vain Ambition lost this offerd Prize ; And swelling Hope of conquering AEgypt , throws So thick a Mist before the Christian Eys , That unto Cair the blinded Army goes ; Where they with Nilu's floods besieged round , Their sacred Enterprize untimely drown'd . 34. Yet Frederik his German Eagles spred Again , and bravely into Syria flew ; Which in the Pagan Sultan rais'd such Dread That all his Turkish Confidence it slew : He hasts to yeild , and freely does resigne Unto the Christians their deer Palestine . 35. Thus when to his Imperial Diademe This conquering Prince had joyned Salems Crown , He Raynold leaves to manage it for Him , And brings his Triumph home : But strait the Frown Of Fortune , or of Fate , did blast what He Had nobly brought unto Maturitie . 36. For when the Heav'ns had roll'd five years about , Loe Raynold dies , and Salems Fortune too : The Templars Insolence such falshood wrought As generous Christians least of all should doe : Their breach of Truce did their own Selves deceive , And Salem unto AEgypts Sultan give . 37. Yet holy Lewis with his Frenchmen strook Into the Pagans such deep Fright , that they At his illustrious Oriflambes Look Unto his Victories gave willing way , Offring Him Salem , Palestine , and more Than Christians own'd in Syria long before . 38. But he by fatal Counsel , it denied , And then to Egypts Sultan prov'd a Prey : The good King grieved ; and in vain he tried His new Adventures Strength , for by the way A sudden and contagious Disease Both on his Army , and on Him did seize . 39. His quarrel Edward , Englands sprightfull Prince , Took up , and lost none of the English Fame : What Palmes had this brave Hero pluck'd from thence , Had his conjur'd Allies but timely came : But whilst unworthily They linger'd , he Return'd , and left behinde Ripe 〈◊〉 . 40. To gather which , Imperial Rodolph sent Henry the Prince of Megalopo is ; A noble General he , and bravely bent ; But yet against the bold impetuousnesse Of the stern Mameluhes too weak to stand , He yeilds his Neck to wear a Captives Band. 41. These unsuccessefull Expeditions Shame A wak'd the Christians utmost Indignation , Who in religious Throngs to Syria came . High were their Hopes , and great their Preparation ; But both by banefull Pride invenomed were , Which brought to passe , more than the Turks could dare . 42. As when the Huntsmen going to the Chase Wrangle and quarrel who shall bear away The Lyons Skin , untill their strife increcse To such Intemperance , that it does betray Their whole Designe , and make them readier to Chase one another , than that Common Foe . 43. So here the Christians who a hunting came For Salems Crown ; before they it obtain , Divided are , and quarrel which of Them Had fairest Right and Title their to reign : All pleaded hard , and at the Septre catch'd , As if it now had from the Turk been snatch'd 44. The Kings , of England , Cyprus , Sicilie , And France , the Pisans , Florentines , and Pope , The Prince of Antioch , Count of Tripolie , The Genouese , and the Venetians , hope . So did the Hospitals , and Templars too , That in the Diademe they had to doe . 45. Thus while this cursed War of Contestation Protracts the Holy one ; the 〈◊〉 ( who Like their own Swords , grow 〈◊〉 〈◊〉 ) Finding no Businesse now at all to doe But to be wicked , through each neighbour Town Run 〈◊〉 and 〈◊〉 up and down . 46. At these 〈◊〉 Wrongs the 〈◊〉 〈◊〉 Both in their Rage and in their 〈◊〉 〈◊〉 And 〈◊〉 joyned with their 〈◊〉 and 〈◊〉 Upon their 〈…〉 Till by a quick and general 〈◊〉 All 〈◊〉 out of 〈◊〉 beat . 47. They beat them out of Syria , and 〈◊〉 Of all that nsuall Braveric whereby Their frequent Armies they to Salem brought With fresh Reeruits of Zealous Pietic : Their Courage now lies dead and cold at home , Which us'd to live about their 〈◊〉 〈◊〉 . 48. Yet not so dead , but it revives again Into a Life much worse than Death ; for they Since that , with most unchristian 〈◊〉 〈◊〉 Their swords in one anothers blood , and 〈◊〉 The Turks among themselves , whom they were wont More nobly from their 〈◊〉 〈◊〉 to hunt . 49. The Crosse must now against the 〈◊〉 〈◊〉 spreo . ( Blush all yee Heav'ns at this ! ) and they who are Under the King of Peace all marshalles . Be bararized by a mutual War , Tearing that pretious gentle 〈◊〉 Their Lord bequeathed to their Custody . 50. They who by mystick Union are knit Under one Head , no other Foes doe seel But their 〈◊〉 Members , and forge : That whilst on them their Salvage spight they wreak The tender Head feels every wouno and will Score up drop which of His blood they 〈◊〉 . 51. Weep all good eyes , which see this dreadfull shame Of Christians digging Christian Bowells up Sure that of blood , deserv's your briney stream Weep then , and let your Bottles never stop , Till you have wash'd away this Purple stain , 'Gainst which all powers , but those of Tears are vair 52. Had but the thousand part of this dear blood Adventur'd to be broach'd in Palestins Quite overwhelm'd by its exuberant 〈◊〉 Had Manomets wide spred contagion been And wofull Greece had not ensiaved 〈◊〉 Under the burden or a Pagan Chain 53. Or had that Power of Policie , or 〈◊〉 Of Arms of Horse , of Men , and stronger Gold Which in our 〈◊〉 - aestroying Britain 〈◊〉 Of late been livisn'd out , when Engiana 〈◊〉 Her 〈◊〉 Miserie , with provident And pious zeal in Syria been spent 54. Our guilty words had now not blushed in 〈◊〉 blood ; nor had our Palms and Bays With any English curse destoured been ; But Salem her sad Head ' gun to raise , Feeling from her long pressed neck , the yoke Of 〈◊〉 〈◊〉 broke . 55. As 〈◊〉 was 〈◊〉 Salem to forsake . As are our 〈◊〉 thither to advance Oft She looked hack , and many a view did take With weeping eyes , and blubber'd countenance : But when the Hils she could no longer spie , Let 〈◊〉 now , said she , look 〈◊〉 mine eye . 56. And with 〈◊〉 potent 〈◊〉 did she breath That heart sigh , that it made Phylax start , 〈◊〉 the pallid characters of Death Appeared in her face , and every Part 〈◊〉 cold and num , as if her 〈◊〉 had 〈◊〉 Back to the place whence she was hurried . 57. In application of his cordial Powers Had not the tender Guardian nimble been , His Psyche eyes now in their amorous showers Had their own final deluge found , and seen No more for ever : with such force doth love ( Especialy in female Bosomes ) move . 58. And ask me not , what makes this Passion prove So brave and potent in the softest hearts ? Thy self the 〈◊〉 〈◊〉 fect 〈◊〉 if genuine love On thee hath tryed his mysterious Darts . If not : it is in vain to tell thee how This softnes to such mighty strength doth grow , 59. But quick as is the infiuence of light , New vigorous spirits He breaths into her breast Which thriliing through her Veins , chas'd out the 〈◊〉 Of languic cold by which they were posiest And 〈◊〉 her blood , bidding it rise , and 〈◊〉 Her 〈◊〉 , and 〈◊〉 , and 〈◊〉 〈◊〉 snor 60. 〈◊〉 〈◊〉 〈◊〉 , but toward 〈◊〉 〈◊〉 Her 〈◊〉 〈◊〉 , and then 〈◊〉 〈◊〉 Courage my Dear , said 〈◊〉 , be content Saiern 〈◊〉 nothing more for there 〈◊〉 61. As when a Friend unwelcome Motions makes , His other self ( who has no power to be Right-down displeas'd , at whatsoever breaks From those beloved lips , which Faithfull he Holds dearer than his own , displays the smart In his Eyes mirrours , of his wounded Heart : 62. So the Sweet anguish of her loving look Psyche a while lays ope to Phylax view , That He might read in that pathetick book How by that Word of his her Joys He slew . But when He seem'd that language not to ken , Her lips thus to interpret it began . 63. Between two deaths , which shall poor Psyche choose For death it is my Phylax to displease , And death , religious Salems sweets to loose : And I , alas , have but one life for these : Yet had I more , my straits were still the same ; For all were due to thee , and all to them . 64. O deare Pretector of my Joyes , and Me , Divide not now thy charge : Had I not been Conducted hither by thy Pietie , Psyche Jerusalem had never seen , Not been enchanted by the pretious Graces Which have endeer'd these consecrated places . 65. And of these Jewels must I robbed be . By none but dearest thee ! Had open Foes Thus all at once impoverish'd feeble Mee , I might have grappled with my single woes ; But now each griefe and loss , by springing from Thine Hand , on Me doth more than doubled come . 66. O what has Albion that can entertaine A Soule which is from Salem snatch'd away ! Salem which in the Worlds heart queen doth reign , Whil st Albions Clime her vilenes doth betray , Whom Nature threw into the West , and sought How from the Universe to kick her out . 67. Arimathaean Josephs tombe indeed Is there , that something that poore Ilse might have ; But ô , the sight of that , will onely feed That fire which burns me with his other Grave . His other Grave , in which my Spouse did he Far , far from Albion , whither thou wouldst flie . 68. When in the lofty aire the fish can live , When in the bottome of the Sea the Lark , When Cancer can to Winter welcome give , When High-noon can inhabit in the Dark , When Albion can to Salem shipped be , Then may it prove a fitting home for me . 69. But untill then , I onely thither goe Bearing my wofull Corps unto my Tombe , Since thou sweet-bitter friend wilt have it so , And not vouchsafe in Palestine a room For poor distressed Psyche . Here a stream Of Tears flowd down from Her , and softned him . 70. Nay I am not so hard , sayes He , but I Can yeild to fewer tears of thine , than those : Come wipe thine eyes , for thou shalt instantly Live in those joyes , Thou holdst it death to loose . With that He slop'd the Rein , and wheel'd about , And smiling Psyche back to Salem brought . 71. She smil'd ; but sober He confess'd no signe Of jollitie at this Return ; for He By his profounder judement did divine That Land , however Holy , would not bee A Sanctuary to his Psyche , since His and her Masters summons call'd him thence . 72. A little House He there prepar'd for Her , And with all requisites replenish'd it . But then , with awfull looks He cry'd , my dear , Thou see'st what order I have took to fit Thy longing , and thy Lodging too ; but now I a more usefull gift then these , bestow . 73. 'T is my Advice ; of which Thou hast more need Than here to sojourn : yet thy being here Doth all that mystick mighty danger breed Which by thy life I thee conjure to fear . Thy life at Salem is in peril , which Had been in Albion out of Dangers reach . 74. Where Waters most doe ●mile and 〈◊〉 now , The deepest Gulfes beneath in 〈◊〉 lie ; Where in their briskest beautie Roses grow , An armed Troop of dangerous Thorns stand by ; All Poisons then most active are and bold When they are lodg'd in pompous Pearl and 〈◊〉 75. Sweet Paradise was not so safe , but there The worst of Serpents in its Sweets did dwell : And though to thee Heav'n seems descended here , Yet ev'n in Salem thou may'st meet with Hell. I grant the Serpent here was slain , but yet Their fragments Snakes know how again to knit . 76. Trust not their glittering Skinns , though fair they be , But flie their Looks ; for thick Enchantments are Enammell'd in their out-side Bravery , And holy Trapps , and Treacheries they wear ; With cunning Art they winde about , and glide , And into unsuspecting Holes they slide . 77. Trust not their Tongue ( which is indeed a Sting , ) Though it be tipp'd with Golden Courtesie ; Though Heav'n roll'd up in Promises it bring , And Wisdomes most inviting Sweetnesse : Ye Shall be as Gods , discerning Good and Evill , Was a brave Word , yet minted by the Devill . 78. Remember here thy Spouse was once betray'd , Remember that he here was thrice deni'd , Remember that thou art a feeble Mayd , Remember thy Agenor , and thy Pride , Remember the Rebellion of thy Passions , Remember Aphrodisiu's Protestations . 79. Remember what from Charis and from Me Thou hast receiv'd , and let no Sirens Song Bewitch thine Ears with treacherous Harmony , In which the blessed Tunes of Heav'n have rung . Take heed this humor of thy Zeal does not Cast on its sober lines a wanton blot . 80. Lock up these Counsells in thine Heart , and there Let them lie safe for Me till I come back ; Thy Trust , and Love shall hence to me appear , If of these Pawns thou faithfull Care dost take , These Pawns , which will my Guardian Wings supply Although from thee I far away doe flie . 81. I must away , for this Heav'ns pleasure is , And therefore must be mine , and should be thine : I bus'nesse have abroad ; but by this Kisse , ( And here he took his leave , ) the truth of mine Affection , Psyche , on thy Lip I seal ; Keep the Impression safe , and so Farewell . 82. Away this Word , and He together flew : For now the King of Soules thought fit to teach Psyche how little of her Heart she knew , Who thought it raised past Delusions reach . To her own Strength she now was left , that she How little it deserv'd that Name , might see . 83. But when her Guardian now out-flew her View , At his most unexpected Parting she At first amazed and aflicted grew : But straight revolving that her Heart was free With all Jerusalem to satisfie Its curious fervor , she left off to Sigh . 84. Then in a modest Veil her face she hid , Leaving her Eyes but room her way to see ; Zeal ti'd unto her feet the Wings of Speed , And on she hasted toward Calvarie , Her Saviours Pains afresh there to lament , Not thinking that to her own Crosse she went. 85. Mean while , all pious Hearts eternal Foe Who to entrap them keeps perpetual Watch , Observing her without her Guardian goe , Judg'd this his onely time his Prey to catch : He posted to a special Fu●ies Den , Who started all her Snakes as he came in , 86. But as she in ten thousand Hisses spoke Her Soveraigns Welcome ; Peace my Childe , said He , Part of my Errand's Haste , and cannot brook These Complements Delay : I have for Thee A piece of Service which will better prove How much thy Father Satan thou dost love . 87. Psyche , a Thing to Jesus wonderous dear , ( And therefore full as odious to Me , Who by his Love am alwaies pointed where I am to shoot my Spight ) is that coy she Whom though I sundry Times have baited , yet Back in my face the Poyson still she spit . 88. I Aphrodisius and Agenor sent , And genuine Fiends they prov'd themselves to be ; About their hellish Work they wisely went , And bravely acted all the Treachery ; And yet , good Devills , their far-driven Plot. So crafty was that Wench , they finish'd not . 89. Not that this Craft in her poor mortall Brain Was bred and nurs'd : ô no , abus'd We are ; And Heav'n , though alwaies We to it give plain Defiance , underhand maintains this Warr. There , drown'd in Sulphure , Thou hadst Psyche seen , Had it not for unlukie Phylax been . 90. He , base unworthy Spirit as He is , Not onely stoops to Christ , ( which gallant We Of old disdained , and still doe no lesse , ) But with intolerable Flatterie Turns Page to dust and Ashes , and doth bow From Heav'n , to wait on this vile Worme below . 91. Had He not better nobly Faln with Us , And never have debas'd his High-born Mind ; Then crouch , and sneak , and currie favour thus Of the proud Tyrant ? Can an Angell finde It worth Christs Favour to be humbled down Far more below himselfe , than We are thrown ? 92. For my part , if I freely were to choose , I would accept the bottome of my Hell , And hug Damnation ; e'r I would with those Ignoble Sons of Earth a Servant d well . Those Guardian Angels think We Cursed be ; Fools ! who perceive not their own Misery . 93. They boast Heav'ns King 's their Soveraign ; and I Take the confessing Vassals at their Word : But I 'l maintain it greater Dignity To have Him for my Foe , than for my Lord : They brag that Heav'ns their own , & Blisse's Hill ; Why I have more than so ; I have my Will. 94. But now , my Daughter , Phylax is away , His servile Diligence thou needst not fear ; Psyche is left unto her Selfe to day , And therefore unto Us , if thou tak'st Care To lay thy Plots aright ; for thine they be On which I build my Hopes of Victory . 95. She now is on her way to Calvary , The Hill which more than Heav'n it selfe I hate , And have no minde in person to come nie That cursed Place : It stands not with the State And honour of Imperiall Lucifer To smell the 〈◊〉 of Jesus Sepulchre . 96. But for thy Fathers sake , and service , Thou Shalt stop thy Nose , and venture to goe thither , Where Thou a subtile Chain of Snakes shalt throw About that peevish Wench to hale her hither ; So at her , and her cheated Spouse , both I And thou will laugh unto Eternity . 97. His foaming Lips He closed here , and beat The flood of flaming Sulphure back into His monstrous Throat . Straitat his burning Feet His damned Daughter took her leave to goe , And with stout Fury rushed through the Earth ; And mingled with the Aire , as she brake forth . 98. In this she flew above Suspitions Eye , And undiscerned shot into the Breasts Of divers Mortals , where she formerly , Had entertainment found : But now her Nests She fethered anew with greater Store Of viperous Pow'rs , than she left there before . 99. Such was her dangerous Policie , that she For Psyche layd her Net in others Hearts , Which she made lovely by the bravery Of most refined sublimated Arts : No fowler e'r us'd such allureing Ways To charm poor Birds by treacherous 〈◊〉 100. For though she were the very Centre , where The Lines of all Deformities did meet ; The Looks of Beauty she knew how to wear , And make her Horridnesse appear so sweet , That she the wisest and most peircing Eyes Had often blinded by her Fallacies . 101. But now the Virgin at the dolefull Mount Arrived was ; where in the reverend place Of the deer Crosses Foot , she made account To poure her Vowes : But there before Her was A youthfull Man , who prepossess'd her room , And thither of her errand seem'd to come . 102. His Looks , though guilty of few years , were yet Grown pale and old with pious Gravity ; His sober Garb was such as best might fit Those who not spruce and brave but cloth'd would be ; His Body thin , but thick his 〈◊〉 ; which grown To its full length , did at his back flow down 103. Upon the ground He lay and beat his Breast , Which echoed back the Blows , with Sighs & groans : At length , with iterated Knocking 's prest , It yeelded forth these Ejulations : O Geief and Pains , had you no other Heart But His , to make the Sink of all your Smart ! 104. That Heart ! which all of Sweetnesse moulded was . That Heart ! where Heav'n found its Epitomie . That Heart ! the fountain of all softest Grace . That heart ! where all the Worlds best Life did lie . The heart of Jesus ! here a boistrous Sigh Came blusting out , and breaking off his Crie . 105. But then , recovering his Tongue again ; Alas , said He , and why are you unjust ? Why from this Breast of mine doe you abstein , Which all your utmost stings doth merit ? Must He who deserv's the best of Joys , alone Inherit all the depth of Passion ? 106. Are there no Whipps , no Thorns , no Nailes for Me ? May these my youthfull shoulders bear no Crosse ? Is there no Portion of Misery Left for my high Desert ? did He engrosse What sinfull I had better Title to Sure this at least shall be my Grief and Woe . 107. As when the hollow Windes have drove together Black lagging Clowds , the gravid vapors break With their own weight , and poure the rainey Wether Down through the gloomy Air : So on his Cheek His labouring Eys their fertile streams let flow , Which his tempestuous grief did thither blow . 108. And now his Lips no more had power to speak , In Zealous Kisses He does them imploy ; He kiss'd the Soile , where once that Blood did reek , Which all the Earths Redemption did pay : And every Kisse did new Desire beget Of more affectionate Imbracing it . 109. Psyche observing his sweet Passion swell With such Devotion , soon forgot her own ; And with the Stranger in such love she fell That at his feet her self she bowed down , She bowed down , and little thought that then She stoop'd to enter the forbidden Gin. 110. But as the wary Seaman , when He spies The amiable Mermaid floating nie , Turns from the dangerous Bait his jealous Eyes , Hoiseth his sail up , and his Oars doth plie : So this Devoto , seeing Psyche there , Confess'd and fortifi'd his holy fear . 111. For starting at the unexpected sight , Shield me , my blessed Guardian , said He ; Satan , who doth with everlasting spight Disturb the Course of Zealous Piety , Hath to facilitate my molestation , In this fair Damosell sent me my Temptation . 112. But whosoe'r thou art , goe seek thy Prey Where rampant Lust in furious Bonfires reigns : Thy Beauties Lustre must not thaw its way Thorow my tame , and now long-cooled veins . How know I but thou art some fair dress'd Feind To make Me foule ? and here Himself He sign'd . 113. Ravish'd with this Religious Jealousie , Sweet Sir , said Psyche , I was hither come Upon that errand which your Piety Hath here dispatched ; in that very room I purpos'd my devoted sighs to blow , And make mine Eyes their liquid Dutie know . 114. My bounteous Lord took my Intent , I see , For actual Deed ; and hath rewarded it : He knew no blessing would more welcome be Unto my Heart , then this which here I met ; And this , art Thou , in whom I plainly read The love of Him of whom my soul is Head. 115. I heard thy holy Sighs , and hearty Grones , As towards Heav'n from thy Sweet Breast they flew , I heard thy generous Lamentations ; And by those zealous Characters I knew That Jesus had by his Soule-conquering Dart Engrav'd Heav'ns best impression on thy Heart . 116. I thank Thee , that thou wert of Me afrayd , For much I reverence that pious fear : Yet be assured thou hast met a Maid In whom no Embers of black fervor are : No , no ; my Heart will no such Guests allow , For it too well doth Aphrodisim know . 117. Indeed I might have been what you suspected , Foule Satans Agent , and a feind of Hell , Had our deer Lord the care of Me neglected , And not seal'd sure on mine , his blessed Will : And so might'st Thou , had He not spread above Thy helplesse head , the Banner of his Love. 118. That Love , which wheresoe'r I finde it shine , Doth humble Reverence from my heart command ; Wonder not at my Case , but make it thine , And think how thou could'st shun , or how withstand Thy Charming Self : If I immodest be , Like Love will pardon Loves Immodestie . 119. Yet 't is no Boldnes to admire the Sunn , To love the starrs , and , what more lovely is , Their Sovercign , and ours : what I have done To Thee , great Jesus gave me leave to his Own Self to doe : Wherefore no more admire That I grow warm now I come neer thy fire . 120. My Warmth is pure , as is its spring in thee ; I mix'd it not at all with other fires : And onely on thy Zealous Pietie I feast the Hunger of my chaste Desires : I am a stranger here , and hither come On Loves deer businesse from my British Home . 121. But in this Land of Holinesse I meet Such deer Remembrances of Heav'n , that I Desire my native Albion to forget , And where my Saviour did , both live and die . Me thinks I heer am neerest Him , who is Whither I live or die , mine onely Blisse . 122. Yet some Acquaintance and Companion I Would gladly gain , with whom my foul might live In holy freindships sweet society , And mutual Heats of Zeal from Him receive . Heav'n puts you in my way , and if you be What you appear , you will be kinde to Me. 123. This said : sometimes to Him her pleading Eye , Sometimes to Heav'n She turn'd ; and by that mute But most mysterious Importunity , Sollicited her earnest bashfull suit ; Urging by this her yeelding silence , more Strong Arguments than she had spoke before . 124. Mov'd with her soft Expressions , and her Tears , ( For these flow'd out as thick , and sweet as they , ) The Man gives credit unto both , and cheers His clowded Looks , and cries , O happy Day Which hast discover'd unto Me a Breast Of Heav'ns pure dove the chaste unspotted Nest. 125. Pardon dear Stranger , pardon my Mistake , And be no longer in that Name to me . What recompence I can , I vow to make To thy misprised slandered Pietie . I at thy bounteous Offer catch , and will Both thy Desire , and mine own Joyes fulfill . 126. Rare are those friends , as Birds of Paradise , In this unworthy world but seldome seen , Whose Harts in one no other Cement ties But heav'nly Zeal and Love : and had I been As good , as I am vile , thy Offer were Worthy to be unto my Soule most deer . 127. If by the royall Law of our great Lord , Pretious in our esteem our Foes must be ; O what Embraces must We then afford To them who Us out vie in Charitie ! Come gentle Soule , and this chaste Token take , That to thy Wish my heart I pliant make . 128. Here by an Holy Kisse ( for that of old The Symbole was of Christian Consent , ) He seal d his Words ; then reverently took hold Of her right Hand , and down the Mountain went , Leading Her to his Dwelling ; whither she Went cheerly on , fearing no Treacherie . 129. Into the Vulturs Nest thus slies the Dove ; Thus to the smiling Shelfs the Ship doth run ; The stranger thus to the enchanted Grove Goes for delight ; Thus to the fatal Den Of the fair tongu'd Hyoena skips the Lamb ; The Childe thus leaps into the playing flame , 130. Come to his House ; * Authades , ( for his Name Was so ) pray's Psyche not to take it ill , That since she in a busy season came , His sacred Office He did first fulfill , Before on her He waited : But , said He , The work , though great , will soon dispatched be , 131. In his eighth journey Phoebus now did run Since his first-born Authades did enjoy , Who by the rule of his Religion Was bound to circumcise the Childe that Day ; Which with a consecrated knife of stone He did , and gave his own name to his Son. 132. The Infants Wound , the softer heart did slay Of Psyche , who strait wrep'd , and knock'd her breast , And then with indignation turn'd away . But cunning He perceiving how his Guest Dis-rellished her welcome , to her stepp'd , And , 〈◊〉 first , demanded why shee weep'd . 133. In sullen silence she made her Replie , Compos'd of Frowns , and of compleat disdain ; Till forc'd by his milde Importunitie , She gave her angry Tongue a liberal Rein : Shame on my credulous Love , which thus , said she , Bewithc'd me to the Den of Heresie . 134. Are you the Man who crouched to the Place Of Jesu's Cross , and him , your Lord , did call ? How come you now to wear a Jewish face , And with your Circumcision tool , cut all Your Christian Mask in peeces ? Blinde were I As was your zeal . could I this crime not spie . 135. Had you Beleev'd that Jesu's blood was shed To wash the stains of all the World away , Your cruel ; Heresie had not made red Your Infant in his needles blood to day ; Who had been purer had you washed Him In a much gentler flood , pure Baptisms stream . 136. I see what reason my wise Guardian had To be so jealous of my staying here ; Why He so solemnly appeared sad When I was merry , and refus'd to feare ; He knew black Satan would himself array In heav'nly puritie Me to betray . 137. Here she was flinging out . But fawning He By the great Cross of Christ , and geater Name , Pray'd , and conjur'd her pious Charitie His unexpected action not to blame , But to defer her Censure , and to hear With patience how He could his cause declare . 138. Such power had that reverend contestation On Psyche's tender heart , that she relents : When 〈◊〉 He , after long Commendation Of her soft candor , tels Her He repents That He his Declaration did not make E'r He that solemn work did undertake . 139. Then to a private Chamber Her He brought , That no Disturbance might his ends prevent ; And by all Ceremonious service sought To entertaine her thoughts with kinde content : For on a silken Couch , when she was set , With softer language , thus He gan the feat . 140. Sure now , dear stranger , thou art quit with me , And hast repay'd me in my proper Coin : I for 〈◊〉 Instrument suspected thee , Thou for an Heretick dost me define : But I recanted ; and if thou doe so , Quit on the other side We may be too . 141. If head-long jealousye for proof should passe , What thing so perilo us were as Innocence ? What must we think of our great Saviours Case , Who for a Devil slander'd was ? and whence Shall We acquit his Wise Apostles , who In the fond Worlds esteem for fools did go ? 142. Thou prov'dst not what my sudden fear did speak , Nor am I such as thine did me present : Truth can her selfe cleer and transparent make , And never fail'd to yeeld compieat content To those whom Prejudicies poyson had Not first envenomed , and partiall made . 143. Know then , that I am one of those whose breasts Are consecrated to that Lord whom thou Alone adorest , and permit no Guests To thrust in thither , who will not allow That gentle Soveraign to domineer , And reign without all contradiction there . 144. That poor comtemptuous place , whence glorious He Vouchaf'd to take his sirname , is the same Whence 〈◊〉 his humilitie , Our Common Title We his followers frame : Too high for Us the Stile of Chrastian is , Plain Nazareen our Ambition doth suffice . 145. Unto the Dictates of his royal Law With universal Meeknesse we submit : Whilst others but by halfes will deign to bow , As Makers they , not Subjects were to it : All hard and costly Precepts , they refuse , And leave that Burden for the slavish Jewes . 146. They tell the World how they a Patent have Writ in the Stile of Christian Liberty , By which Heav'ns King to Them Commission gave To break the Bonds of Legal Slavery : And a wise King the while they make Him , who Allowes them , what his Law forbids , to doe . 147. And is not this a brave Religion , where There is no room for any Charge or Pains ? Cunning and thrifty its Profeslors are , Who in their own Hands moderate the Reins Which on their Necks should lie ; who as they please , Dispose their Discipline to their own Ease . 148. And yet 't were well , would they their Charter show Which makes them Free States , and vouchsafe but to Declare what in the new-deliver'd Law Doth crosse and disannull the old ; that so The World might Satisfaction gain , and we Be made Partakers of their Liberty . 149. For we know no such Thing : But this we know That Jesus who is Author of the New , Was Institutor of the ancient Law And upon Sina's Head his Trumpet blew To wake the World , and warn it to give eare Unto the Precepts which he thunder'd there . 150. And did he then Retract , what he before Oreained had ? Was Circumcision then Commanded to be exercis'd no more Upon the tender Infant-Sons of Men ? O no such Changings inconsistent be With a wise Gods Immutability . 151. Like his own Selfe his Laws eternal are , And need no Reformation or Corrections : Our inconsiderane Lawgivers here Infect their Laws with their own Imperfections , And both may mended be : But surely 't is Proud Blasphemy to say so of Him , or His. 152. But his Example is full Explication Of his own Laws : And what did righteous He When fitted by his blessed Incarnation He could , like Us , to them a Subject be ? Did not he set the Seal of his own Blood To Circumcision , that this Law was good ? 153. His Presentation in the Temple shews His cleer submission to the Law which there Professed was : Nor did he e'r refuse To solemnize the Festivals which were Legaly Sacred ; or , when he drew neer His End , forget to keep the Passover . 154. Let others cast the blustering scare-crowe Name Of Heresie upon our genuine Zeal ; We trust we never shall repute it shame To tread His Steps to whom we all appeal As to our onely King : and surely he Cannot but own those who his Followers be . 155. The Gospel Laws Weequaly Imbrace : And though my Son I Circumcised , yet I cut him not off from Baptismal Grace , For in that Laver we our Children wet , That in this double Sacramental Stream Of Blood and Water , they to Christ may swim . 156. We grant , that where the Circumcision 〈◊〉 Blusheth not to oppose and uselesse make That venerable World-redeeming Blood Which from the pretious Veins of Jesus brake , The Sacrament's Heretical : But we Teach it more meek and mannerly to be . 157. If now we of too Much Obedience seem Guilty to thee , Convince Us of our Sin : 'T is plain thou hast an hopefull pleasant Theme , And easily upon our Hearts may'st win , If Truth fight with Thee : for what Man is he Who by just Licence would not conquer'd be ? 158. He ceased here . But as the loathing Vine , Though in the Colewort she can plainly read No hostile Quality , doth yet decline Her Touch , and any 〈◊〉 Shrub or Weed Will rather hug with all her Arms , then by The least Imbrace approve that Company . 159. So Psyche , though she could not easily show The venome of Authade's Sophistric ; Yet could her heart not possibly allow What she could not confute : Much rather she Would with fell Adders hisses fall in love , Than the intent of his discourse approve . 160. For Discontent still gather'd up her Brow , Still nauseous neglect stream'd from her eye , Still on her Guardians Words she thought ; and now The Serpent had his Poisnous suauity Displayd , and his enchantment finished , She wav'd her Hand , and turn'd aside her head . 161. But Logos ( who , with Thelema did lie Close in her breast , ) prick'd up his ready ear , And drunk in all the gorgeous fallacie With such Delight , that He could not forbeat Now Psyche seem'd unsatisfied , to break His itching minde ; and thus He freely spake . 162. Madame , although the Jewish law to you Expired seems , yet that of Courtesie To be ev'n yet in date you will allow , And why must then your looks transgressors be ? Why with such Glances of Disdain must they Your gentle entertainment here repay ? 163. For my part , if I ever understood What firmper spicuous Probations ment , What Reasons solid were , what Topicks good , What Demonstrations sound ; I must consent That he of none but such Materials here The Fabrick of his strong Discourse did rear . 164. And , let me tell you , Reason is a Law High and divine , engrav'd in every breast , Which must no Change nor Antiquation know ; A Law , which whosoever dares resist Rebels against Himself , whom He stamps under His obstinate feet , and nature tears in sunder . 165. O strive not then to be more Wise , than what Is Wisdomes onely Rule : Aathades now By Reasons genuine Lustre shews you that He walks in High-noon light ; and why will you Be groaping still in Darknes , when you may By his fair Pharu's Conduct saile to Day ? 166. Psyche stung by this Check began to groan : When loe her Thelema took Courage , and With a resolved Countenance fastned on Logos his shoulders her imperious hand ; Which shak'd him from his boldnesse into fear , And summond to her Words his humbler Ear. 167. Pert sir , said she , does it to you belong To hold the golden Reins of Psyche's heart ? That thus you stretch your Magisterial tongùe Usurping what would better suit my part : Y' had best e'n take her Throne , and make both Me And Her wait on your upstart Majestie . 168. Though His soft Words tickle your wanton ear , We use not to such easie Charms to yeeld ; Both Psyche's stomach is too weak to bear , And so is mine , his gilded Dose , though fill'd With sugar'd Blandishments . Yet ask not why It is enough for us , but to deny . 169. Authades seeing how his dainty bait Disgusted was , to heav'n lift up his eye , And cri'd , Alas , that dangerous Deceit Should be suspected in Truths arms to lie . Yet Psyche , I doe not disprove thy fear ; Alwayes the wisest Souls most jealous are . 170. And this thy pious jeulousie to me So pretious is , that it inflames my heart With higher estimation of thee Who in Faiths Busines thus tender art : Those who with headlong hast such points receive . To me seem but to fancie , not believe . 171. I grant 't was thy unhappines , that thou Meet'st with so faint a Disputant as I : And sure our Cause were weak if it could show No better Pillars of its Verity Than my Abilities , which I confesse Are full as feeble , as that solid is . 172. Yet why should Truth for my unworthy sake Faile to finde welcome in thy pretious Breast ? Why should'st thou pay so dearly for my lack Of Eloquence or Logick , as to rest In that unhappy Ignorance content , Which though I cannot help , I must lament . 173. That Word broke ope the Fountains of his Eyes , Which in deceitfull Pitty flowed down . Yet knocking then his crafty Breast , He cries , Why should I think just Heav'n on you hath thrown The punishment of this my Weaknes ? and Because I 'm Dull , not let Thee understand ? 174. O no! wouldst thou but deign to walk with Me To a Friends house not far from hence ; Thou there The Looks of living Pietie shouldst see ; And from an Oracle Resolutions hear : If Thou repent Thee of thy Pains , I am Content for ever to endure thy Blame . 175. This pressed Kindnesse , She who gentle was , Knew not how to reject ; and therfore goes With her fair-tongu'd Companion : Alas That facill Hearts should to themselves be Foes When others they with Facilnes befriend ! That plyant Twigs should break because they bend ! 176. But at the house , they at his Prayers finde A Man whom Age had covered with Snow : Yet noble Fervor in his pious minde With more than youthfull Vigor seem'd to glow : So strong was his Devotion , and so high In all Espressions of Loves Bravery . 177. Authades at his Back straight kneeled down ; And so did Psyche , much amaz'd to see How far that old Devoto had out-flown The flagging Pitch of her young Piety . Such flaming Prayers she never heard before , Nor such importunate Knocks at Heav'ns high Door 178. She often looked that the Sphears should ope , And to the longing Saint his Lord disclose ; She wonder'd that his Body flew not up Seeing his Soule on such stout Pinions rose ; But most she marvell'd that his working Heart Stretching so high , did not in sunder start . 179. With secret Checks her languid Soule she chid Which with such violence never yet did flame ; Her Eyes hung down ; her Cheeks were over-spread With blushing ( but with ô how guiltlesse ! ) shame : Nor ravish●d lesse was Thelema , who till now No Good would in the Nazareens allow . 180. O Looks , and Outside Things , how mighty are And how substantial your Impostures , on Unhappy Mortals , who their Judgement square By Ear and Eye , and those vain Rules alone They borrow from the Senses Schole , wherein How many Beasts more learned are than Men ! 181. * Pseudagius now three times his Head did bow In humble Adoration , and arose Up from the ground . Which when Authades saw , He forward stepp'd , his bus'nesse to disclose . But Psyche pluck'd him by the Arm , and told Him , forher sake He need not be so bold . 182. Pardon Me Sir , said she ; for now my Minde Convinc'd by heav'nly Satisfaction is ; In him I such commanding Goodnesse finde , That , though I would , yet I cannot doe lesse Than stoop to that Profession which he Hath authoriz'd by such high Piety . 183. The height of my Desires , ( if yet it be Not Pride to reach at such transcendent Blisse , ) Is , that I with his leave advanc'd may be To his religious Acquaintance : This Perhaps may Me enable to repay The Debt your Love hath layd on Me to day . 184. Authades glad and proud that he had thus This Conquest gained , bad her be secure : Then bowing down before Pseudagius , Regard , most holy Sir , said he , the pure And pious Suit of a religious Mayd , Which modest she upon my Tongue hath lay'd . 185. Heav'ns Love hath kindled in her pliant Breast Full Approbation of whatever she Beholds amongst Us Nazareens profest ; And now our Proselyte she resolves to be : Onely she beggs that you would not disdain Her as you humble Friend to entertain . 186. His solemn Eye to Heav'n Pseudagius cast . And cri'd , Forbid it blessed Jesu , I Should not be kinde to Any whom Thou past With thine own Favour deign'd to dignifie : 'T is Condescent indeed in Thee ; but how Can I thy Worm stoop , who crawl here below ? 187. This said ; with reverend Pleasantnes He came And grave Acquaintance took with Psyche's Lipp ; She bigg with humble Thanks , cri'd out , who am Unworthy I , such holy Sweets to sipp ! Hadst Thou vouchsaf'd Me but thy Feet to Kiss , That favour I had hugged as my Bliss . 188. Thus cheated She , did her Mishap admire , As doth the silly flie the beauteous Flame ; Little surmising what outragious Fire Reign'd in that Bait which look'd so mild and tame : Ne'r did she stand on such a Brink as this , And never feared less a Precipice . 189. Pseudagius , whose faire-faced Piety Compleat possession of her Heart had wonn , Now exercised his full Tyranny Upon his tender yeilding Prey ; and soon Infus'd his Poisons with such holy Art , That their Contagion rul'd in every Part. 190. Satan who lurk'd in Ambush to espie How his Designe would take ; rejoyc'd to see That Psyche by this moderate Heresie So easily charmed was ; for crafty He When but a little Leaven was cast in , Had oft the tainting of the whole Lump seen . 191. He knew a little Gap , might quickly turn A mighty Chasm : He knew one Spark might thrive Into a full-grown Flame , and serve to burn The strongest Fort : He knew one Wheel might drive A thousand more ; He knew a carelesse Slip Might cause a Fall , as well's a desperate Skip . 192. He knew that they who once a foot had set In Errors Labrynth , would easily be Allured further to proceed in it By their own tickling 〈◊〉 ; He knew they soon might fall in love with Night Whose Eys once turn'd from Truths meridian Light. 193. But yet to make all sure , he Logos fill'd With foolish Pride , and Confidence , since He Saw Thelema , and Psyche forc'd to yeild At last , to what He did at first agree ; And They abashed with unhappy shame , His domineering Carriage durst not blame . 194. By this unbrideled Insolence he grew So vain and carelesse in his Work , that he Presum'd far more than all the World be knew In Truths judicious Discovery . Thus foolish Dreamers think they view the skies , When duskie Sleep hath sealed up their Eyes . 195. For as one Morning Psyche walked out Intending for her Saviours Sepulchre ; Full in her way the watchfull Tempter brought One who no common Mortal did appear : Grave was his Garb , but graver far his Look , And him for some deep-learned Man she took . 196. Capricious Logos could not rest content Till he had sounded what the Man could say ; Big with a spruce and eloquent Complement , He brings it forth , and layes it in his way , Bo wing down to the ground with it ; which done , * Agyrtes stayd , and Logos thus went on : 197. Sir , if your Head unto your Looks be true , It is of Knowledge a vast Treasury ; And those Spiritual Riches never knew What Losse or Diminution meant , when by A liberal Impartment they were thrown To others Breasts , yet not pluck'd from their 〈◊〉 . 198. For though his radiant Largise on the Moon And every Star , and all the World beside He poureth out ; yet still the copious Sun Doth in his undiminish'd Glory ride . Although a thousand Chanels it doth fill , The teeming Fountain lives in Fulnesse still . 199. A portion of your Streams , and of your Light , Is that We beg ; not to impoverish you , But to enrich our Selves : Our ignorant Night To knowing Day may by your Influence grow ; Our arid barren Intellect may be By your Effusions taught Fertility . 200. That natural Desire which did enflame Your Industry to reach at Knowledge , is Common to Us ; nor will your Wisdome blame Our free and bold Obedience unto this Potent Instinct , by following which , you have Attain'd that Blessing which of you We crave . 201. When by a grave and gracefull Pawse , the Man More reverence had won , with friendly Eye He first their Welcome look'd : then thus began To speak it out : Though Silence suits with my Devout Profession , more than Words , yet now To Courtesies strong Law my Tongue must bow , 202. If I to strangers should not Kindnes show , I should affront that Lord who owned Me A stranger unto Him. Yet please to know That I professe not by my Industrie To have arived unto any pitch In that wherein you take Me to be rich , 203. Alas , Agyrtes had as sottish been As is the vilest he that sees the light , Had Heav'ns sweet Rays not deignd to interveen Between my Heart , and Ignorances Night . But Jesus who is King of Love , as well As Wisdome , pleas'd with both my Breast to fill . 204. Yet this no other Wisdome is , then what Concerns Him , and his Heav'n , wherfore if you For any other look from me , but that , You must goe seek where Vanitie doth grow . That , that , or none , sweet Sir , said Psyche ; We Would onely in Heav'ns Wisdome learned be . 205. This yeilding Answer made Him smile within , And promise to his proud Heart , Victory : Yet to make sure , and grace , his holy Sin , To Heav'n he turn'd his hell-directed Eye , And lifting up his Hands , seem'd thence to take The Copie of what now he ment to speak . 206. With that , upon the ready Grasse , which there Offer'd its gentle service , they sate down . Then thus Agyrtes : Though you Strangers are , Your holy Wish , thus far has made you known , That I perceive you are not yet to be Inform'd there is a Christ , and Pietie . 207. But as the noblest Things beseiged are With greatest Difficulties , so is this : Religion , and Truth yet never were Enthron'd so high , but saucie Wickednes Would muster Errors round about them , and Before their face in flat Defiance stand . 208. Yet , if in great Cerinthu's Schole you were Ever a Candidate , I need not strive To ope my Bottles to your Thirst , who there All Fulnes from the Fountain did receive . My Schole , cri'd Psyche , gentle Sir , alas , Onely in blinde and barbarous Albion was . 209. Know then , said He , that when Heav'n planted had Its blessed Gospell in our World below , Ten thousand Weeds a conjuration made To choke it when it first began to grow ; The Blade no sooner peeped forth , but there These pois'nous Tyrants strait did domineer 210. And surely all the Harvest Hopes had been Slain in their Birth had Jesus tender Care Into his Feild not sent Cerinthus : Sin The Crop ev'n in the Spring began to shear , And Truth her infant Head sought where to hide ; So rampant Error was , and spread so wide . 211. But this brave Gardner with his prudent Hook Cut those Intruders down , and cleerd the ground ; The Churches Soile strait like it selfe did look , And reskew'd Truth full room to flourish found , The mystick 〈◊〉 began to be From the insidious Serpents Dangers free . 212. The reverend Law whose flaming Majesty Flashed from Sina , now brake out again ; And chasing all licentious Mists , which by Heretik Sloth had gain'd Religions Rein , Mingled its Lustre with the Gospels Ray , And doubled fair Truthes most unspotted Day . 213. Blind Ignorance was grown so bold , that she Sought to perswade the World it had no Eyes ; Making the Lazie Name of Mystery , In stead of Demonstration suffice . From this black Pit those monstrous Prodigies Of hood-wink'd , and abused Faith did rise . 214. Who can imagin Heav'n would e'r obtrude Upon the Faith of Reasonable Men , That which against all Reason doth conclude , And founded is on Contradiction ? Sure God so strange a Law did never give , That Men must not be Men , if they Beleeve , 215. No , 't was not God , but Man , who made that Law , And by enacting it , usurped more Than God-like Power on those he won to bow Their Superstitious Necks to this new Lore , By which to brutish Sottishnesse they are Enslav'd , who free by Christian Title were . 216. 'T is not enough , forsooth , that We beleeve Mary the Mother was to Jesus ; but Into the bargain too We must receive That she a Virgin still remain'd . And what More ready Way , her Sons Birth to deny , Than by continuing her Virginity ? 217. If she a Mother be , she must be so But if a Virgin , she a Virgin is : And he that can in One tie up these 〈◊〉 May reconcile the Poles into a Kisse May Midnight in the face of 〈◊〉 throw , May cement in one Centre I and No , 218. Yet well it were , had Mary been alone The subject of this holy Nonsense ; But With greater impudence upon her Son It ventured , and madly forging what All Rational Creatures cannot but Detest , This , as the sacred Rule of Faith profest . 219. For though the Marvell-mongers grant that He Was moulded up but of a Mortal Metall , And that his Substance was the same which we Finde in our Selves to be so weak and 〈◊〉 : Yet an eternal God they make Him too , And angry are that We will not doe 〈◊〉 220. ( Thus the quaint Madnesie of a dreaming Brain Holds the same Thing a Mountain , and a Mite ; Fancies the Sun , Lights royal Soveraign , To look like swarthy , and ignoble Night ; Imagines wretched Worms , although it see Them crawl in Dirt , illustrious Kings to be . ) 221. But Heav'n forbid , that we should so 〈◊〉 And think our God as poor a Thing as We How can Eternity be born in Time How can Infinitude a Baby be ? Or how can Heav'n and Earths almighty Lord To AEgypt flie for rear of Herod's Sword 222. Can He be hungry who doth All Things feed ? Can it become the King of Joy to weep ? Can He the God of Spirits , refreshment need ? Can He who is all Eye , e'r fall asleep ? Can Man , the Prince of Power Crucifie ? Can He , Lifes everlasting Fountain , die ? 223. Such Gods as these indeed were Jupiter , Mars , Saturn , Neptune , Mercury , Apollo , And all that Rout to whom the Pagans rear Their cursed Altars : And must we goe follow Such goodly Leaders , and our Pleasure take Religion worse than Atheisme to make ? 224. Sure God is much beholden unto them Whose glorious Faith hath been so carefull to Heap all those vile Indignities on Him Which they Themselves abhorr to undergoe . If God be such a wretched Thing , no more Will I , ( and 't is no proud Word ) Him adore . 225. But He is as Impassible as They Would make him weak and poor : He cannot bow To yeild his high almighty Selfe a Prey To our Infirmities who crawl below : His super-glorious most refined Nature As far from Suffring is , as from a Creature . 226. I know they strive to mince the Matter by Distinguishing His Natures ; for their Art Being asham'd of no Absurdity , Himselfe from his own Selfe presumes to part . Yet we durst not admit a Deity , Which must on a Distinction builded be . 227. But how much more than mad their 〈◊〉 〈◊〉 And how transcending Pagan Blasphemy , Who not content to make a God of this Both 〈◊〉 , and mortal Jesus ; try To thrust him into one Substantial Knot With his eternal Sire who him begot ! 228. Two , yet not Two , but One these Two must be , Nay and a Third into the Knot they bring ; The Spirit must come in to make up Three , And yet tnese Three be but One single Thing . Thus fast and loose they play , or ev'n and oda , And we a juggling Trick must have for God 229. If God be One ; then let him be so still : Why jumble We We know not what together ? Did all the World not know their God , untill This old Blinde Age discover'd Him ? Did neither The Patriarks Beleeve , nor Prophets See Aright , because they took not One for Three ? 230. I and my Brethren are full well content T' aspire unto no other Paradise Than that to which those Holy Hero's went , Whose Faith knew no such curious Prodigies . No ; Faith 's a grave and sober Mayd , and she Loves neither Quirk , nor Trick , nor Forgerie . 231. Let Love and Duty make of Christ as high And glorious a Thing as Wit can reach , Provided that against the Deity No injury nor Sacriledge they preach ; If onely on such Terms He lov'd may be , Him to neglect is Pietie , say We. 232. But We neglect him not , who merits more Of Us , than all our Reverence can pay : Our Necks we bow unto his gentle Lore , And his Commands ambitiously obey : Love is his blessed Law ; and hated be Those who contemn so sweet a Lord as He. 233. You see how freely our Profession We Impart to Strangers ; being confident That honest Truth can never shamed be . Yet whether you will bow downe your consent Unto our Doctrines , I uncertain am ; And therefore will no further lavish them . 234. For if your Faith relies on Men , who are Themselves but founded and built up of Dust ; If you by Reasons Rule disdain to square Your Pietie , and take your God on Trust , ( Which Heav'n forbid ; ) you onely are a Prize Unto Imposters fair-tongu'd Fallacies . 235. He ceased here . When Logos louting low His fawning head to Psyche , gave her Joy That she had met so grave a Doctor now , Whose radiant Knowledge might light her the way To genaine Truth through those thick Foggs which here Make dim and black Religions Hemisphear . 236. And take good heed said He , sweet Madame , that You serve Him not as you Authades did : O what substantial Arguments , and what Religious Motives hath he mustered In this concise Discourse , whose depth might well Be owned by the holiest Oracle . 237. Psyche , whose tender Heart not long agoe Would have abhorr ' d this venomous Language more Than doth the Lamb the Wolfe , or Lyon , who Nothing but barbarous Death to it doth roar ; Had now forgot her pious jealous fear , And knew not what it meant to be aware , 238. Haeretick Poyson she already had Suck'd from Authades ; which no sooner wun Her fond Hearts Approbation , but it made An open Chanel for more streams to run Into Her Bosome : Thus an Army by One little Breach poures in its Victory . 239. She yeilds to swallow the Cerinthian Bait , And thanks unto her Murderer strives to pay . Dear Sir , said she , your solid Reasons Weight Doth on my Heart such sound Persuasion lay , That needs it must submit , and study how To be for ever gratefull unto you . 240. Scarce had she spoke , but loe her Doctor who Espyed Phylax flying thither , took His hasty leave ; but pass'd his Promise to Meet her again , and bad her for him look The next day there : Alas the Cheater was Afraid the Angel might his Frand uncase . 241. But as away he sneaked ; Psyches ' Friend More swift than flies the Eagle to her Prey , The whining Aire with sprightfull Wings did rend , And shot himselfe through the directest way To his dear Charge , for whom his Heart did quake , As knowing well what Tempests hers did shake . 242. For by Loves faithfull Sympathie ( though he About his other work far distant were , ) He still preserv'd a soft Vicinitie With Psyche's Soule , and felt each wound which there Sophistick Darts had made , though foolish she Perceived not her sugered Miserie . 243. At his approach , for joy the Virgin wept , Not thinking that those tears to shame were due . Syneidesis still in her bosome slept , And her unto her self forbore to shew : She to her own Breast was more stranger than The Tartar to the AEthiopian . 244. But Phylax almost out of breath for hast , Suck'd in fresh spirits , and then demanded who It was that gather'd up his heels so fast , And fled from his approach : If he had no Cause of his flight , but me , 't is meet that I , Said he , suspect him for you Enemy . 245. No sure , replyed Psyche ; for nor I Nor Logos could discover ought but love : He freely taught Us many a veritie , And what he undertook , did cleerly prove . Some sudden busines snatch'd him hence , not fear Of you , whom doubtles He doth hold most dear . 246. Phylax , who knew Him and Authades too , The total matter gently sifted out , And wrought upon his Pupils softnes so That his design He subtly brought about ; For full confession from her charmed tongue Of both her Doctors Principles he wrung . 247. But then He groand , and smote his pittying Breast , And fixed upon Hers his speaking eye , By which the mixed language He exprest Of Love and Wrath , of Hope , and Jealousy ; And by this Prologue setting ope the door , He from his Lips his troubled Minde did poure : 248. Left I my charge , ô Psyche , to the Winde , When hence I took my journey , or to thee ? If in my dearest Cabinet , thy Minde , I my advice depos'd , why must it be That the weak breath of any Charmer Thou Dost meet , that holy Pawn away may blow ? 249. My heart mis-gave me , when away I went , Or rather when with thine I left it here ; Full well thou knowst what earnest pains I spent To arm thy tender Soule with sacred fear : O why , with foolish confidence would'st thou Disarm thy self , and make room for the blow ? 250. That blow , which struck so deep into thy breast , That if some soveraign Balsame makes not speed ; If strait thy wounded Bosome be not drest ; If Heav'n be not as quick , new life to shed Into thy Soule , as Hell was to betray It unto Death , this is thy fatal Day . 251. Alas those Doctrines onely Poisons were Squeez'd from the dregs of the infernal Pit ; Less Pestilential those Venoms are Which desperate Basilisks and Vipers spit : Nor Aphrodisiu's , nor Agenor's tongue With such sure bane thy careless Bosome stung . 252. Canst thou ô Psyche thus thy Lord repay For all the Treasures of his Love which He Into thy poor heart poured day by day ? Canst thou rob Jesus of his Deitie , And tear Him from his Throne , whil'st royall He His heav'nly Kingdome doth prepare for thee ? 253. Pert Logos here no longer Patience had , But setting up his insolent crest , he cri'd , Good sir , and take you me for one so mad , That in my proper road I cannot ride , But both my Self and Way , I needs must loose , And willingly deep Precipies choose ? 254. If Eyes of Colours sober Judges be ; If Tongues can censure what is soure and sweet ; If Ears can Discords know from Harmonie ; If Touching may decide in Cold and Heat ; Why may not I presume that I am set In Reasons Chair , and know the Powers of it ? 255. Unless I to my Essence give the Lie , These Doctrines sure are built on Demonstration : But if you onely must be Psyche's eye , Ev'n pull me out , that I no perturbation Thus in the way of your designes may throw ; So in your Conquest you compleat shall grow . 256. Psyche was glad to heare this Challenge beat So high , and hop'd that Phylax would relent : And were Angelick Loves Heroick Heat Less resolute than it is , just discontent Had quenched Phyla'x flames , which now by this Bold opposition did more stoutly rise . 257. With secret instance he did Charis draw Down from her Heav'n , to joyn her Powers with his : She , when the Virgins wounded Heart she saw , Melted with Pitty at her deep Distresse ; And by victorious Sweetnesse op'd a way Into her Breast , and Thelema made her Prey . 258. Which Phylax seeing : Logos strives in vain Said He , to countermine my care of Thee : Greater Affronts than these I can sustain , Rather than Psyche should destroyed be . All this , and more , I will forget , so Thou Wilt goe , and see a Sight I have to show , 259. Logos look'd bigg , and struggled might and main ; But Thelema was tractable and tame , And the bold Rebell quickly did constrain Unto her pliant Minde his own to frame , Poor Psyche sigh'd and wept , and halfe afraid , Phylax with her to doe his pleasure pray'd . 260. He well considering her Disease had need Of nothing more than Haste in her Physition , Staid not to parle , but made all loving speed To snatch her from these Jaws of deep Perdition , Whilst yet with Chari's soule-subduing Heat Her melted and convicted Heart did beat . 261. Ready at hand his well-known Chariot was , In which he takes her up , and guides the Rein ; Forth with the sprightfull Steeds flung on apace Through the fair Road of the aereal Plain , Till they to Gitton in Samaria came , Their journeyes Butt , where Phylax checked Them. 262. Then lighting down , Come Psyche , come , said he , This is thy newfound Doctors native Town ; Here thou their true Original shalt see , And from what kinde of Nest they all are flown . This House their Fathers was : Come we will in , And view the Birth-place of Heretick Sin. 263. Thus entred They : When loe the House they finde So full of Doors , and Rooms , and Galleries , Which by quaint Turnings to and fro did winde , That Psyche quickly lost her rouling Eyes , As she had done her Se fe , had Phylax not Of all the Labyrinth full knowledge got . 264. Thorough a thousand strange Meanders He Into a private Room conducted her Where she a far more private Door did see , But little thought what kinde of Den was there Lurking behinde it , so alluring was The holy Beauty of its cheating Face . 265. A goodly Crucifix was there displayd , Altars were rear'd , and many Bibles ope , By which majestick Liturgies were laid , With lofty-tuned Anthems ; on the Top Art plac'd a Quire of Angels hovering , And made the gorgeous Roof all seem to sing . 266. There might you see Faith , with her Eagles Eye ; Hope with both Hands her Anchor holding fast ; And with her open Bosome , Charity ; Whose Looks such seeming current Beams did cast , That those who were not well aware , might deem She at Heav'ns genuine Fires had kindled them . 267. With these ; Religion stood , Zeal , Piety Devotion , Meeknesse , Patience , Gentlenesse , And whatsoe'r might advantageous be The brave Imposture gallantly to dresse : Baits which might easily work a greater feat , Then Psyche s soft Simplicity to cheat . 268. What credit thou to these fair Looks mayst give , Said Phylax , Thou shalt see when I have shown What monstrous Ouglinesse these Porters strive To countenance : With that he bent his Frown On the enchanting Company , and they To his imperious Anger straight gave way . 269. Aside They started ; and so did the Door ; When loe an horrid Cave appear'd beneath , Which forth a Stream of 〈◊〉 and Stink did poure , Amazing Psyche with its dismal Breath ; Deep was the Pit , and full of darkest Fright , Seeming the Bed chamber of sullen Night . 270. But Phylax shot from his illustrious Fye Such potent lightning as brake through that Cloud ; When loe about the Caverns sides , a Frie Of frighted Toads into their Holes did crowd ; And thousand Spiders at the Sight agast , Into the centres of their Webbs made haste . 271. But ô what Man 's , or Muses Tongue can tell The other Monsters which were hissing there ! Huge Snakes , fierce Vipers , angry Adders , fell And fiery Hydra's all discovered were , With Cockatrices , Scorpions , Dragons , and Of 〈◊〉 Chimaera's a full marshall'd Band. 272. Yet these all fled before the Angels face , And in their severall Dens loud howling lay : But He entended for a further place , And with these lesser Monsters made no stay ; Forward unto another door He goes , Where far more poys'nous things He doth disclose . 273. Glozing Deceits , and handsome Lyes stood there , With gentle meek demure Hypocrisie ; And these in goodly state attended were By treacherous Rhetorick and Phylosophie ; But their chief train with Syllogisms was fill'd , Who in their hands three-forked Halberts held . 274. Yet all their Might fell flat upon the ground , And gave the mightier Angel leave to passe , Who entring by that damned Pontal , found To such a Porch a correspondent place : The stinks He met before , pure odours were To those which reek'd in every corner here . 275. The Master of the House , grave Simon , who Wore Magus for his cursed surname , sate Full in the midst ; whose poisned stomach so Surcharged was with crude-opinions , that Its pestilential Load which belch'd and wrought , Into an ample Boule He spewed out . 276. This the rude indigested Chaos was Wherein all Heresies did jumbled lie ; The fertile Womb which their original Place Did give to every kinde of Blasphemie ; The Seed and Matter whence sins foule Creator Produced every Monstrous-shaped nature . 277. As smoaking in the Boule this Vomit lay , A Crowd of desperate Men throng'd round about , Whose most accursed thirst did them betray To covet this foule Draught : The scalding drought Of the persued Deer breeds lesse desire In some cool spring to quench his raging fire . 278. Menander gat the first Sup ; He who by That cankering liquor so infected grew , That Simon He out-spit in Heresie , And higher than his Spewing Father flew ; Much he disdain'd that God or Man should be Nobler ( at least in 's own conceit ) than He. 279. Ceninthus next lapp'd up his share , and then His hungry Younglings with the venom fed ; 'Mongst whom Agyrtes suck'd his Part , whom when Psyche beheld , Guilt di'd her Cheeks with red . But Ebion thrusting in , took off her eye , He Scriptures Mangler , foe of Purity . 280. Yet Nicolas , who came next , was worse than He , And drunk so deep , that of all foulest lust He turn'd Professor , and deserv'd to be The hate of God Behinde him Elxai thrust , And bold Jexeus , Bretheren no less In nature , than in lustfull Putidness . 281. Then Saturnine , whose draught so strangely wrought , That he judgd Puritie it self impure ; Chaste Matrimony He abhorr'd , as fraught With shamefull odiousnes ; nor would endure His lip should blush in any Creatures blood , All which he held were never made for food . 282. Yet strait Basilides from the same fount Contrary poison drunk ; All lust was clean , Yea commendable too in his account . And the same rellish had the liquor in Carpocrates his Mouth , and Valentins , The Oracles of all libidinous sins . 283. From these great Parents came that numerous Spawn Of most portentous Gnosticks , Antitacts , Ptolemaits , Ophites , Cainites : Monsters known By the Profession of such shamelesse Facts As Hell would blush at ; which yet unto them Truths and Religions Puritie did seem 284. Next these , about the boules brim licking lay The Nazareens , amongst whose sneaking fire Were both Pseudagius and Authades ; They Who tainted Psyche with their Heresie . No sooner she beheld them , but her breast She smote , and by the stroke her fault confest . 285. But after these appear'd the Marcosites Epiphanes , Secundus , Isidore ; Bold Cordonists , and fond Heracleonites Marcion , Apelles , with blasphemous store Of their Disciples ; Lucan , Luciun , Photinus , Basiliscus , Hermogen . 286. Then proud Montanus ; with Quintilians , Ascites , Pepuzians ; and Artotyrites , Priscillians , Pharisaik , Tatians , Abstemious yet profane Severianites ; Archontiks , Adamites , Quartadecimans , Fond Alogists , and Melchisedekians . 287. Tertullianists , Arabiks , Symmachists , Homousiasts , Elxites , Origenians , Valesians , and presumptuous Catharists , Hydroparastates , Patripassians . Apostoliks , Angeliks , Chiliasts , Samosatenian Paulianists . 288. Mad Maniches , outrageous Donatists , Curs'd Arians , Colluthians , Audianites , Shamelesse Photinians , Macedonianists , Acrians , Acacians , Eustathites : Eunomians , Messalians , Luciferians , Hypsistarists , Agnoites , Apollinarians . 289. Timotheans , Seleucians , Collyridians , New coin'd Priscillians , with Proclianites : Foule-mouth'd Jovinianists , and black Helvidians ; Bonosians , Campensians , Agapites ; Pelagius , Nestorius , Eutyches , Accompani'd with all their Progenies . 290. Innumerable more besides were there , Whose severall Poisons Nature Phylax read Unto his Pupill , though they never were As yet unto the world discovered : But as these Petty Vermine She did view , A mightie Prodigie its dread did shew . 291. Up starta Man of such commanding Look , That all these awed Suckers gave Him way : Three times his mighty Head and Locks He shook , Three times He stoop'd , and seem'd too proud to lay His lips so low ; yet bowing down at length , Upon the Boule He shew'd his cursed Strength : 292. For every Drop of the foule Vomit He Straight swallowed up , and kick'd the Bowle away When loe the Venomes rampant potencie Did in the desperate Man it self display ; Both in his eyes , and all about his face , Insernall Horror freely took its place . 293. A pair of Horns broke from his fiery Brow , And from his mouth impatient Blasphemy ; Big with all rancorous Spight his Breast did grow , His Soul was stretch'd with arrogant Majesty : Nor was it wonder that He thus did swell , Who had engorg'd and drunken was with Hell , 294. With Mouth wide ope He swore aloud that He Would make the whole World to his pleasure bow ; He threatned all Heav'ns starrie Braverie Down from their highest strongest Orbs to draw ; He vow'd by his own Head , no God should be Thenceforth beleeved , nor ador'd , but He. 295. With that , his fists of burning Brasse He bent , And lifted up his more than Dragons Taile , As if with this Artillery He ment The Universe's Powers to assail ; Nor was his Insolence in vain , for He From Heav'n it self snatch'd down his Victorie . 296. From th' Euangelick Heav'n He boldly drew Millions of Soules , whom He in sunder tore , Or with his Breaths most murdering venome slew ; Bellowing his Triumph in a dismall Roar. Straight the Heretick Frie began to quake , Simon himself did start , and Psyche shake . 297. But Phylax to allay her storm of fear , Told her the Monsters Pride yet knew a Rein , For mark , said He , He is a prisner here , And cannot break that Adamantine Chain Which Him and all his viperous Company Though at some distance , fast to Hell doth tye . 298. She look'd and saw her Guardian told her true : She saw the Chain , which to a Pit did lead Whence thich sulphureous eructations flew And brought up mingled streams of boyling Lead She frighted at the sight , fled back ; but He What in that Bottome lay , led her to see . 299. Sheltred by his stout Wings Security , And by his trusty Word encouraged , Into the dismall Grott she sent her eye , Which there a more prodigious Object read Than She before had seen in the foule Book Of hideous Antichrists portentous Look 300. It was that Beldame Hagg from whose black Breast Simon his rank unweildy Poison drew Never was furie so compleatly drest In all the Bravery of Horrors hue ; All shapelesse shapes together tumbled were To make up Shames Extremity in Her. 301. Two Heads She had , which on her Leg● did grow Two faces , and two Mouthes , but not one Eye , Six rowes of teeth which constantly did gnaw All they could of her Carkaise reach : Her Thigh● From an eternall Sore did poyson drop Into her throat , which thence again spew'd up 302. The Vermin which did all about Her swarn Young Adders , Slow-worms Toads , and Spiders were , Two lumps of black flesh hung for either Arm An hundred Nails upon each hand did tear Her dangling Duggs and when they weary grew Them o'r her shoulders to her back they threw 303. But from her Neck a twisted Tail did sprout Arm'd with a thousand forked Stings which she For her own torture us'd and round about Her self its Lashes threw ; Her bunched Knee● Did backward bend ; and for her feet below . Out at her belly Seav'n short Paws did grow 304. As Psyche trembled at this basefull sight Behold , said Phylax , and consider well Whither brisk Logo's judgement were to right . Who hath engag'd thy poisned Heart to dwell In this fine Ladyes familie . for she Is Grandame to that monstrous Progenie 305. Since Thou hast made thy choise , and scorned Me And my Advice ; goe take thy chosen place Or in Pseudagius his Companie Or in Agyrte's : Nay doe not disgrace Thy learned Prudence so as to retract Judicious Logos will not like the fact 306. Poor Logos heard this Word ; which through his Heart Shot such deep Shame and Grief , that thenceforth He Resolved never more to trust 〈◊〉 Art Where it with Phylax's minde did disagree . But yet in Psyche's tender Breast , the Wound More stinging was , more fataly profound . 307. Prostrate before his face , in silence She Grappled a while with her outrageous Grief ; But when She saw the woefull Victorie Growing upon her , and found no relief In her own Soul ; She mingles with her Sighs , Her Declarations , and thus She cries : 308. Alas , Pseudagiu's or Agyrte's place Is too too happy and too high for Me That dreadfull Haggs prodigious Embrace Is more than due to my Apostasie ; I fully have deserv'd that She should hugg Me with her Taile , and feed Me with her Dugg 309. For , Had Pseudagiu's or Agyrte's Heart Like mine , been by a Phylax fortified , No Mines nor 〈◊〉 of Heretick Art Had won their forts : But I by sottish Pride , Disdain'd the potent Help of thy Supplie , And chose on my own Weaknesse to relie . 310. I fain would pardon begg ; but mighty Shame Seals up my Mouth , and Guilt beats back my breath , I fain would invocate His gracious Name Who gave his Life to rescue Me from Death ; But Horror stifles my Endeavour , who In spight of Him , to this my Death would goe . 311. But thou sweet Phylax never didst displease His Mighty Majesty , nor force his frown , Seal'd sure on Thee his endlesse favour is , And thy Desires He with Successe will crown If Thou wist plead for Me , though not for mine He will for thy dear Sake his Ear incline 312. I know my Impudence is high , who dare , Beg thus much favour of abused Thee ; But thy brave Charitie delights to war Against the most perverse Conspiracie Or my Demerits ; witnesse its divine Battell against Agenors Pride and Mine 〈◊〉 〈◊〉 〈◊〉 from thy 〈◊〉 I 〈◊〉 By hold and traiterous 〈◊〉 May I amongst these 〈◊〉 have my part Of my already-carned Misery ; And may thy Wing no more for me be 〈◊〉 . No more thy 〈…〉 314. 〈◊〉 her twixt trembling Hop . and 〈◊〉 〈…〉 her 〈…〉 . 〈◊〉 the rest by Looks that both his 〈◊〉 〈◊〉 she might engage . I his 〈◊〉 〈◊〉 〈◊〉 unto the 〈◊〉 was . 〈◊〉 her up and had 〈…〉 〈◊〉 And with the illue trust my 〈◊〉 〈◊〉 Into 〈◊〉 paths you 〈…〉 Who more 〈◊〉 Eyes 〈◊〉 I 〈◊〉 〈◊〉 316. Then by her Hand 〈…〉 And 〈◊〉 up the 〈◊〉 by which He 〈◊〉 〈◊〉 the 〈◊〉 The 〈…〉 And 〈◊〉 for joy that 〈◊〉 was 〈◊〉 by them ; 〈◊〉 〈◊〉 〈◊〉 from their 〈◊〉 again 〈◊〉 after Him , and 〈◊〉 and 〈◊〉 〈◊〉 PSYCHE : OR LOVES MYSTERIE . CANTO XVI . The Antidote . ARGUMENT . To purge out that Heretick Bane , which now Lay rankling in his Pupils cheated Breast , Phylax Ecclesia's Court to her doth show ; Where by Truth 's delicate Imbrace being blest , She soon perceiv'd her Cure , and how the 〈◊〉 Of Catholick health in her sound Pulse did 〈◊〉 , 1. 〈◊〉 〈◊〉 Man , why dost thou tread So proudly on the Worm which crawls 〈◊〉 〈◊〉 that on thy erected Head Much more 〈◊〉 〈◊〉 doth 〈◊〉 Than ever made the 〈◊〉 〈◊〉 〈◊〉 The footstool of Contempt to 〈◊〉 〈◊〉 〈◊〉 Are not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence Thou dost 〈…〉 The foule and onely 〈◊〉 which 〈◊〉 bring Forth 〈◊〉 , her 〈…〉 Though Flesh and 〈…〉 3. Sage nature at the Moment of thy Birth Made Thee Lament , when yet Thou knewst not why , Being with Pollution tumbled headlong forth Into the Stage of thy Lifes Tragedy , With full assurance that thou there must be First vex'd , and then stain by Mortality . 4. The meanest Creature that e'r saw the light , Was richer born , and stronger far than thou ; Compleatly shiftlesse was thy native Plight , And did no manner of selfe-succor know : Naked thou wert of every Help beside , As well's of Clothes thy woefull shame to hide . 5. With Cares and Fears in thy young Education Thy troubled Parent travelled again ; Her Bowels yearn'd with as true Perturbation , As when they stretch'd with puerperial Pain : It being but extension of thy Birth , To Bring thee up , as she had Brought Thee forth . 6. How crosse , how way-ward , and how peevish were Thy feeble Years , when thou couldst onely fight With thy rebellious Will , and vex the Care Of thy deer Nurse with fullen froward Spight ! All other Twigs will freely bend ; but Thou Alone , though young , hadst rather Break , than Bow. 7. The Rod drives Thee to Schole , and keeps thee there ; Where thou good Institution dost Imbrace Not out of Love , but most ignoble Fear : So the wilde stubborn Coit is taught to pace , When dreadfull A we does force Him to submit Not to the Rider , but his Whip , and Bit. 8. But as the Tinder never fails to catch The smallest Spark , although it certain be To burn with it : So doth thy Madnes snatch At every glistering Sin and Vanitie , And hug it close , although the treacherous Guest Be sure to kindle Hell-fire in thy Breast . 9. When riper years to manly Acts invite Thy well-grown Soule , I hou dost its Strength imploy . In the soft trade of amorous Delight , Of bitter Sweets , of delicate Annoy , Of fawning Rhymes , of witty Fooleries , Of dainty Perjuries , of smiling Lies . 10. To Sheers and Needle Thou thy Selfe enslavest And at the mercy art of each new Cut , And upstart Garb : Yet when thou in thy bravest Some most belaced Servitude dost strut , Some newer Fashion doth usurp , and thou Unto its antick Yoke durst not but bow . 11. Thus through a thousand Shapes thou art content To crowd thy Selfe , Her favour to obtain Who is as Various as the Complement Of thine uncertain Fashions ; every plain And right-down 〈◊〉 thou shunst , and so doth she ; Thy Body and Her Mind still changing be . 12. Yet thou inshrin'st in thy devoted Breast Her idoliz'd Idea : Night and Day Thou mak'st thy thoughtfull Self her Zealous Preist , And dost thy foolish Sacrifices pay : For every Lineament , and every Part Of her , thou mak'st divine in thy fond Heart . 13. A Curle of silly feeble Hair , which is The Sport and Scorn of every idle Winde , Like to some adamantine Chain can seize And captivate thy most unmanly Minde ; Which vain Captivity of thine alone Makes Hair wear Locks denomination . 14. Her. Motions , and her Gestures travers'd are By thy admiring Thoughts , and Thou dar'st vow That silver Venus through hir limpid Sphear Swimms with lesse gagliardise , and knows not how So well to justifie her Stile , and prove Her Self the Queen of soft leggiadrous Love. 15. Thy Soule Thou pour'st out as a free Oblation On her smooth lip , thy Altar of delight , Whence thou receiv'st with joyous adoration The Blessings ef her Kisse . Her calmy Sight Thou think'st thy Heav'n , and in her smiling Eye ! Readst all the Sweets of thy Fools Paradise . 16. But if a coy Frown , or denying Glance Becloud that Hemisphear of thy fond Blisse ; How are thy Comforts cast into a Trance Of knawing Dread , and anxious Distresse ! Happy , in earnest happy , Thou mightst prove Couldst thou so much thy God or Fear , or Love. 17. When thou in Matrimonial Bands art ti'd , ( Bands which will onely by Deaths Sythe be cut , Although they seem as soft as did thy Bride , ) From thine own Freedome thou dost freely shut Thy self , not knowing but that yoke to thee May prove more heavy than Virginitie . 18. Thou saw'st but half thy Mistresse , all those years Thou drov'st so hot the Wooers blinded trade , And hadst full power to Take or Leave : but Fears And Doubts are now too late , since Thou hast made The bargain up ; not all the World can ease thee ; Content thou must be , though she doth not please thee . 19. If she proves Barren , who is thus thy Spouse , Alas , Such are thy Hopes and Joyes ; If she With numerous issue fill thine eyes and house , What warrant halt that these will Blessings be ? They 〈◊〉 may be Bad , nor canst thou tell But thou hast helped to impeople Hell. 20. No Bed so thick with Thorns did ever grow , As does the Nuptial : what large Crops of Cares In every time and season doth it show ! How fertile is it in perpetuall Fears ! In Winter and in Summer it doth bear , And spreads it Harvest over all the year . 21. But if Thou art content to be a drie And Fruitlesse Tree , and dost thy self contain In the severe Bounds of Virginitie ; Intestine War will in thy bosome reigh , And Legions of Temptations alwaies be In Arms against thy single Chastitie . 22. Thy faire Estate will call loud for an Heire , So will thy Name . and natural Philauty ; So will the thought of crazie Age , and Fear Of wanting an unfeigned Friends supply When years shall downward bow thee to thy grave , And Cormorants gape for that which thou shalt leave . 23. The World will heap on thy Severitie Bold Imputations , and judge that thou Deal st underhand for what should purchas'd be In open legal manner ; Or will grow Into 〈◊〉 , Pertinacitie Doth scorn all Females , or all Females thee . 24. Wouldst thou be Rich ? through the tempestuous Seas Within three Inches of thy Death must thou Saile from thy quiet Home , and ever be At the disposal of all Windes that blow ; Then must thou delue , and unto Hell draw neer , Before to thee thy Pluins will appear . 25. Where though thou dost thy largest Coffers fill , Thy Heart 's as poor , and empty as before : The cursed thirst of Gold grows hotter still , Although all Indus thou on it dost poure . The peevish Itch thus proves more fruitfull when Thou rubb'st and strivest with the tainted skin . 26. And now thou who before couldst safely sleep , For fear of Robbers break'st thy nightly rest ; About thy Bags thy thoughtfull heart doth keep Perpetuall watch . Unhappy fool ! at least . Consider , though thy Gold thou holdst so fast , Thy self thou canst not , who must die at last . 27. Die , die thou must , and an account give up Of all the store which thou hast hoarded here : Those Bags on which thy heart did build its Hope But rich and heavy Torments will appear ; And thou shalt blesse their Poverty who had No Reckonings to make up when they were Dead . 28. Is Poverty thy Lot ? Then look to be The helplesse Butt of Wrong and of Disgrace : Thy joints must buckle to hard Industrie ; Continuall Sweat must reak upon thy face ; Yet wanting what should fill , and hide thy skin , Thou shalt without be naked , and within . 29. If thou to thy assistance Vice dost call , And by thy sins thy Fortunes hop'st to mend ; Thou digg st a Pit wherein thy Selfe must fall , And to thy hellish Foes dost Succour lend ; Thou spendst thine onely stock , and hast'st to be A wofull Bankrupt to Eternitie . 30. If thou a rich-descended Heir art born , 'T is ods , but that thy Birth doth thee 〈◊〉 : Such wealth its dutie thinketh it to scorn In Industries laborious Paths to goe : 'T is Worth enough , if a young Gallant can Look big , Luxuriate , and write Gentleman . 31. In Learnings Lists dost thou Desire to trie Thy Strength ? this makes all Ignorants thy Foes ; ( And they well-neer are All. ) yet couldst Thou flie Their reach and Envy ; still intestine Woes Will drown thy learned Joyes , which needs must be , ( Witnesse great Solomon ) stinging Vanity . 32. Dar'st Thou Scorn Arts ? then dar'st Thou be a Beast ; Or rather more than so ; Beasts Scorn them not . Thy Scorn's Prides Daughter , and thou dost resist The course of thy Designe , whilst thou dost shut Out Arts and Sciences , the Wings whereby Proud Spirits , as well as Generous , soar high 33. But if thou choosest Virtues craggie Way , And dar'st despise whate'r Thou see'st beneath ; If thy dull Bodies Burden cannot sway Thee downward ; if this Life to thee be Death ; If high thine Aim , if heav'nly be the Heat Which doth in thy Heroick Bosome beat ; 34. Right generous is thy Enterprise ; but yet Strong Difficulties throng about it thick ; Bold inbred Dangers will encounter it , Whilst thy wilde Passions all against it kick ; Nay thine own Heart , unlesse thy Care be great , Will Traytor prove , and its own Plots defeat . 35. Besides ; All They whose Bosomes tainted be With banefull Sins Contagion , will joyn Their malice in a fell conspiracie Thy single Piety to undermine ; For all thy Virtue checks and chides their Vice , And Thy fair Glories shame their Villanies . 36. Thou art their Scandal , and their Fame doth call Upon their deepest wariest Cares for aid Against that Blot thy Beauty throwss on all Those who of Virtues Hardship are afraid . What Weapons wilt thou finde to force back them ! How shall thy Vessell strive against the Stream ! 37. Yet through this rampant Sea of Opposition Couldst Thou force ope thy way : What wouldst Thou doe Against those stouter Billows of Perdition Which foam and roar wherever Thou dost goe ? Hell and its Prince , their utmost Powers combine To terrifie , and to enervate thine . 38. And sure this Tempest would effect its Spight On thy weak Bark , did not kinde Heav'n descend In pare aforehand : did not Grace's light With cordial Assistance Thee befriend , Did she not steer thy course , and bid thee ride Secure upon the most outrageous Tide . 39. Thy Life is nothing but a Tragick Sceen Of most inevitable Death , if she By seasonable Help comes not between Thy faint Soule and its dire Catastrophe : Grace onely doth condemned Man reprieve From fatall Woes , and teach his Life to live . 40. T was blessed Charis , who so fast did move Phylax his Wings when He to Psyche flew , And with the wholsome speed of heav'nly Love Her from the Jaws of the Cerinthians drew , By shewing her the horror of that Pit Where Heresie . and all her Brood did sit 41. But Phylax from that Grotreturned now , His Chariot takes again , and her with it : Straight Gitton and Samaria sunk below ; For warned by the motion of their Bit The lusty Coursers took their sprightful wing , And justling through the Clouds , away did fling . 42. As Psyche wonder'd whether they would flie , She found her Selfe rapt to a gentle Sphear : No Winde durst ever venture up so high Nor blow up any Tempests tumults there . The onely Gales which in this Orb did move Were the delicious Breaths of Heav'n and Love. 43. The onely Clouds which there did meet her Eye Thick Volumes of religious Ineense were ; The onely Noise which rooled through that skie Were holy Echo's , that to her did bear The sweet Resounds of those rich Anthems which The Throats and Hearts of joyfull Saints did stretch . 44. She mused much to think what Creatures were Inhabitants in that calm Sea of Blisse : When loe a Troop of glistering Towers drew neer As her swift Chariot further on did presse ; And straight a goodly Palace fill'd her Eye With large and high-erected Majesty 45. Directly thither , for they knew the way . The Coursers speeded , neighing as they slew : But Phylax pluck'd the Reins , to bid them stay When neer unto the outer Gate they drew Then lighting with his Virgin-pupill ; He Warnd her to ponder well what She did see . 46. Never , said he , my Dear , those Eyes of thine , Though they have travell'd through the World so far , Were honored with Object so divine As these with which they now saluted are ; No Pile e'r swell'd to such bright statelinesse ; All Princes Courts are Cottages to this . 47. That pompous Fabrick which great Davids Son Built for a greater King , was poor and plain If it be brought into comparison With this Magnificence which here doth reign : As Shaddows doe the Substance , so does that But blindly intimate this Temples state . 48. The Gold which shin'd , the Stones which sparkled there Were all th' ignoble Sons of dirty Earth ; But these substantial Glories flaming here Owe to Heav'ns Wombe their most illustrious Birth : Nor was the Work atcheiv'd by Mortal Hand , Which firm as Immortality doth stand . 49. Hadst Thou my Wings , and through the Sphears couldst flie Heav'ns most imperial Palace there to read ; That Spectacle would onely feast thine Eye With a more ample Copie , wider spred And fuller drawn ; a Copie , of what here Is written in a smaller Character . 50. Mark well its Situation : Caucasus , The Alps , th' Athlantick Mountains , Ararat , Noble Olympus , nobler Lybanus , Are in their highest exaltations not Halfe so sublime as is this royal Hill Which almost in both Worlds at once doth dwell . 51. It s Head thou see'st to Heav'n next Neighbour is ; And upon Hell its Foot is surely set ; On Hell , which often has repin'd at this Oppressing Burden , and oft strove to get Its neck from under it ; but still in vain The Powers of all that vexed Pit did strein . 52. For loe the Mountain's all one solid Rock Compacted in the Strength of Unity : Though Hills of Brasse should yeild unto the shock Of Violence ; though Earths vast Base should be Shouldred out of its place , this Mount would stand And laugh to scorn them who against it band . 53. So stands the craggie Promontory sure With head erected high above the Storme , When all the Windes against its Site conjure , And thousand Waves with high-swolln fury arme : It stands , and sees the Blasts blown out of breath , And all the 〈◊〉 shattered beneath . 54. But mark the fabrick of this outer Gate , And tell me if thou ever saw'st a more Unlikely Passage to a Court of State : Strong the Materialls are , but yet the Door Is built so low , and so extreemly narrow , That Worms , not Men , seem fit to scramble thorow 55. And Worms indeed the Passengers must be , Poor , thin , and humble Things , which enter here ; Big puffing Pride , must never hope that She Shall through this Portal crowd ; or Worldly Care Swelld with Incumbrances , and lagg'd with Sin , At this small mystick Needles Eye thrust in . 56. He whose unhappy Bosome 's stuff'd with Gold , Whilst all his Baggs lie heaped in his Heart ; He who in Fat and Ease himselfe doth fold , And never was shrunk up by any Smart ; Too burlie is to enter here , and fit Through Hells wide-gaping Jaws alone to get . 57. All secular Impostumes , which doe rise From any Humors Superfluity , From any Lusts , or any Vanities , From inward or from outward Luxury , Can at this humble Passage finde no room , But damm the Way to all that Laden come . 58. This said : He led the 〈◊〉 to the Gate ; Where though she shrunk and closely gatherd up Her selfe within her Selfe , yet still to great She found her bulk , that she was 〈◊〉 to stoop , And crowd , and struggle hard , e'r she could win Tenuity enough there to thrust in . 59. But being entred , a large Court she saw , And yet almost as strait as was the door , Such Difficulties all about did grow , Such high , such stony , craggie Pathes , such store Of troublesome Shrubs and Thorns , all which did threat With wounds , snares , and obstructions , her feet . 60. Yet by the Angels prudent Conduct she Rubb'd through , but with the cost of sweat and pain : When loe with recreating suavitie A second gale her eyes did entertain , A gate as glorious , and as venerable , As was the other poor and despicable . 61. The Posts of milkie Alabaster were , So was the Lintell ; but the Leaf was all Of purest Chrystall , that those who drew neer , Before the Door was opened , might fall In love with those interior beauties which Themselves through that cleer perspective did reach . 62. But Psyche here observ'd a serious Maid Who kept the Keys of that transparent Gate , Upon the ground disconsolately laid , Like one who felt and waild the wrath of Fate : Held by her left hand was her heavie head , And on her heavier heart her right was spred . 63. Part of her Tresses Sorrow off had torn , And scatter'd on the ground : what did remain , Neglect dishevell'd clotted and forlorn About her ears : Her foreheads native Plain Was plowd up by Self-indignation , and Deep were the Furrows of that wofull Land. 64. Her pensive Eyes so overladen were With constant clouds , that downward to the earth They alway look'd : The weather ne're was clear With Her , but when one Tempest had broke forth , Another crowded on ; or rather one Continual flood did from her Fountains run . 65. The beauties of her Cheeks , this wash'd away , And through their Hils two sallow Chanels made ; This marshall'd the soft Pearls in sad array Upon her Clothes , which often rent she had ; This made the countenance of the neighbour ground In the exuberant brine of hers be drownd , 66. Of Whips , and Rods before her lay an heap Red with the Vengeance on her body she With them had taken : Far far thence was Sleep , For palefac'd Watching , stern Austeritie , Hollow cheek'd Fasting , pious Shame and Fear , Had in a circle all besieged Her. 67. In stead of Powders to perfume her Head , Cold contemptible Ashes there were strown , Which an untimely Hoarines did spread Upon her Locks , and preach to Her her own Beginning , and her End , that certain Dust From whence she came , and unto which she must , 68. As Psyche mused who this Maid should be , Which like a wofull Prey to Greife did lie ; Howe'r she looks , said Phylax , this is she Whom onely Heav'n intrusteth with the Key Of this fair Palace ; she , whose piteous look Hath writ her Worth so high in Gods own Book ; 69. Her Name is Penance , and with her must All Who are ambitious here to get access , Into familiar acquaintance fall , And love her painfull Life , and Wretchednes : Though her embraces comfortlesse may seem And cold , yet heav'nly heats doe glow in them . 70. Delightfull Ease lies nestling in her Smart , Securitie in habits in her Fears , Content keeps house in her disconsolate heart , Pure Joy doth bathe it selfe in all her Tears , And in the frowning Furrows of her sadnes Are sown the seeds of everlasting gladnes . 71. This Word threw Psyche strait upon her knee , To beg the favour of that mournfull Mayd ; Who rais'd her self with ready Courtesie , And pray'd the stranger not to be afraid ; Welcome , she cry'd , and seal'd it with a Kisse , And in her sober Arms she hug'd her thrice . 72. Shee bug'd her thrice ; and every time she shot Quite through her Soule griefs secret influence : Whereby intire Possession she got Of all her thoughts , in which she left no sence Or rellish of Terrestrial delight , But fitted her to see this heav'nly sight . 73. Which done ; upon his humble Head she spred Part of her Tears , and of her Ashes part ; Then her unto the Door she kindely led ; Which , as she touch'd it , did wide open start : Straitway a Gale of holy Pleasures flew Forth at the Gate , and full on Psyche blew . 74. Thus enterd in , she there espies a Well Of cleerer Chrystall farr than was that Door ; And heer , said Phylax , Puritie doth dwell , Of limpid Life heer lives the endless Store ; These Streams alone can conquer that deep Stain Which in the tainted Universe doth reign . 75. No foolish Nymphs are dabbling in this Spring , But Graces genuine , and numberless , And all divine , are heer inhabiting , Who with their Beauties every Commer bless ; Faind Venus from her native Sea did rise Less fair than those this Fountain purifies . 76. For this is Baptisms holy Fountain , where All They must wash the other World away , Who in this Court of new Life would appear , And of Nights Bratts turn Children of the Day ; Prophane unwashen feet farr hence must be , This holy Ground belongs to Sanctity . 77. But of such everlasting Virtue is This sacred Liquor , that one Drenching will Sufficient be ; and 't is Presumptuousness A second time its noble Dropps to spill : Thou who art wash'd already , hast no need Of further clensing ; but mayst now proceed . 78. This said : He leads her forward through a Way Pav'd all with Softnes and sincere Delight , Unto the Palace , which did now display Its princely fulnesse unto their free Sight : Magnifick was its Aspect , and upon The Rock , look'd like another Mount of Stone . 79. A Mount of Marble polished and white , But with such Architecture varied , That Majestie was temperd with Delight . Thus all the Countenance of Heav'n is spred With Awe , and Beautie , that Spectators may Both Love and Reverence unto it pay , 80. What goodly Pillars , Walls , and Towers were there ! What Rows of Lights in equidistant grace ! What learn'd Engravings lived every where , Impeopling with quaint Anticks each spare place ! With what brave strife did cunning Art contend How she the rich Materialls might transcend . 81. But now by Twelve fair stepps advanc'd into The Hall they came ; an Hall of Majesty ; Which all the outward Bravery did so Exceed , that Psyche almost lost her Eye In walking through the several Wonders which Did every corner of the Room enrich . 82. The Floor with glittering silver all was spred , The Almug Walls with royall Arras drest , The Cedar Roof with Gold embellished , With glorious Paint the Windows : Such a Feast Of goodly Sights She never saw before , Though She had viewed all Agenor's store , 83. Yet this was but the handsome Case and Skin Of that which did Majestick make the Place ; For round about upon the Walls were seen Innumerable Spoils , which she , who was Queen of the Palace , in her Warrs had wonn , And hung them heer as Proofs what she had done , 84. Heer by their Horns Dilemma's hanging were , And of bigg Syllogismes the empty Skinns . Bold busie Wit hung tame and quiet heer ; Heer Rhetorick with all her cunning Ginns About her own Neck wound ; heer all the Pride Of secular Wisdome , was close Captive ti'd . 85. Next-those that Insolent Severitie , That humble Arrogance , which once did reign In the admired Porch , hung dead and drie ; And chained Zeno knit his Brows in vain To see that Doctrine which cost Him so deer , By conquering Truth hung up in triumph heer . 86. And yet some comfort 't was that He beheld The Pythagorean Prudence hanging by , And its great Master , though He would not yeild It fit for Men with Flesh to satisfie Their hunger , forc'd by Madness now to eat Himselfe , and make his chained Arms his Meat , 87. Nor had the Epicurean Discipline Better successe , for it was Captive here ; Where both with shame and hunger it did 〈◊〉 Paying full dear for its luxuriant Cheer ; All lank and thin it hung , like nothing lesse Than the full treasurie of voluptuousnes 88. Th●● AEgyptian learning , black , as blackest Hell , Where it was bred and born , hung also here , Nor could invent with all its Magick skill Any mysterious Charm or Character To conjure down it self from that disgrace To which ●●rait Prisner here it fastned was . 89. By these , the 〈◊〉 snatch'd from the furthest Parts Of the strange Indian 〈◊〉 hung one by one : The proud Gymnosophists , and Braehmans Arts , ( For noble Bartholomew did thither run , And Thomas too , by Heav'ns direction sent , Who spred their Conquests wheresoe'r they went , 90. So did the Persians Astrologick skill , And what in Balaams Midian Schole was taught A mighty prize was this , as being full With thousand Sects of various Learning fraught ; Yet none of these could Calculate that they Should unto Catholick Truth become a Prey . 91. Nor did the Academick Glory scape , Although fage Plato rais'd it fair and high , For here it hung in contemptible shape , Appearing more like reverend foolery , Than genuine Wisdome , and lamenting that It reach'd so near to Truth , yet reach'd it not . 92. Next this , the Oracles of the Stagirite , ( That God of Logicall and wrangling Brains , Hung all in wounded miserable plight , Unable to confute their conquering Chains , And wish'd that they their Masters fate had seen , And with him drown'd in Euripus had been . 93. On one side of the Hall these marshall'd were , And on the other full as great a Crew : For all the Sadducean Points hung there , Too late lanenting what they found most true That they from thence should no Redemption have Who held no Resurrection from the Grave 94. And in the same condition hanging was Wicked 〈◊〉 , and woefull now ; Perceiving that to its distressed Cause Its rotten Deitie could no help allow ; That Herod proved no such kinde of thing As Christ , of Glory , and of Power King. 95. 〈◊〉 Prudence also had its share Among the rest , in this Captivitie ; Although its ways , and grounds , and doctrines , were Neerest of kin to Truth and Firmitie : Indeed she made the least resistance , and Was therefore tyed in the gentler band . 96. But puff'd with zealous Ignorance , and Pride , The 〈◊〉 Discipline held out With bold defiance , and a good while tri'd Whether she or this Champion were more stout ; And much she might have done , had truth not been 〈◊〉 〈◊〉 to bring her Prisner in 97. Yet after Her innumerable fries Of foule and desperate Vermine undertook The War again , and by degrees did rise From sucking sneaking Schisms , untill they broke Into the monstrous amplitude of those Black Heresies whose depth Hell onely knows . 98. The Authors lately in their native Pit. Psyche beheld ; and here the Brood She sees ; The hideous Portents of malicious Witt , And pretie-pretending Villanies , Which now perforce did their own shame confess All hanging in their odious Nakednes . 99. They naked hung ; yet clothed in their Gore , Which Liverie too they gave unto the Wall , Whilst they with rage their viperous Members tore , And upon one another spit their Gall , Stark mad their huge and warlike selves to see The Subjects of eternal Triumph be . 100. Heroick were these Spectacles : But yet The upper end of this illustrious Hall With gallanter Memorials was beset , For all about upon the mighty Wall Hung goodly Tables , offring to the Ey A full account of larger Victory . 101. The first , subdued Asia did display , Where Conquest at Jerusalem begun Her noble Progresse , breaking ope her way Quite through the Heart of every Region , Nor staid her Chariot , untill it met The ●ising Sun's , and fairer shew'd than it . 102. The second , generous Europe did present , The Queen of Arms and Arts , and yet too weak And silly to confute or stop the dint Of Christian genuine Lustre , which did break Through all her Quarters till both Rome and Grecce Yeilded , and su'd for Euangelick Peace . 103. Hot sandy Africk boiled in the Third , Where all its Monsters gentle grew and tame ; Not frighted by the lightning of the Sword , But mollifi'd by Christs all-conquering Name , Which wun , ( though with an Eunuch it began , ) At length the mightiest , and compleatest Man. 104. The Fourth , was but prophetick yet , in which Decyphered was a strange untutored World , In golden Mines , and Veins of Silver rich , But poor in every thing beside , and hurld To the Back-side of all these Parts which then Were known unto this Universe's Men. 105. Yet was the Church assur'd that she should through The vast Atlantick reach her conquering Arm , And on that Western Ev'n her East bestow , Which Pagan Hearts with heav'nly Heats might warm ; She was assur'd her Baptism Streams upon The wealthy Shore of noble Plate should run . 106. When Psyche had her Admiration to These splendid Marvells paid , which one by one Phylax expounded ; Her he hasts to goe ; For goodlier Sights , said He , this Mansion Does yet afford : These but the Preface be ( And poor enough ) to what thou now shalt see . 107. With that , He up a princely Stair-case brings Her to the Presence-chamber of the Queen . O what illustrious and celestial Things Where in this Shrine of holy Glories seen ! Which whilst to Psyche Phylax Pointed , He Was ravished well neer as much as She. 108. This pretious Pavement first observe , said He , Thy foot ne'r trampled on such Worth as this ; The Floors no less than pure Humility Which lies as smooth as Politures own Dress , Yet softer than those Carpets are , whose sweet And silken Kisses flatter Princes feet . 109. The Walls are built of neither Wood nor Stone , No nor of Brasse , of Silver , or of Gold , Or any Substance which Duration Can make decrepite as it groweth old : O no ; the rich Materials are such As wretched Weaknesse must not dare to touch . 110. For they of Strength and of Securitie A mixture are and Correspondence keep With their Foundation , which doth fixed lie Upon a Rock that scorns what all the Deep Can doe against it ; And these Walls disdain The stoutest Pow'rs which in the Aire do reign . 111. The Roof whose patent Arch and azure Hue Like Heav'ns Epitomie , above doth flow , With no Hypocrisie deludes the view , Being conscious of more worth than it doth show Whate'r it seems unto thy mortal Sense , It is no less than God's own Providence , 112. Those middle Pillars which so stoutly set Their lusty shoulders under it , are cast Of sound substantial Faith ; though Rocks should split . Though Earths vast Grounsells which are ●amme'd fast Unto the Centre , should in peeces flie , These still will hold their own Soliditie . 113. That strange Soliditie , whose mystick Root Cross unto all the world beside doth grow ; For its profoundly-paradoxik foot Implanted is above , and not below ; Whilst by Loves all uniting-strengthning Art , The Roof it self the Pillars doth support . 114. Those spatious Windows there , which 〈◊〉 Eye Open its way to Heav'n 〈…〉 ( The brittle Embleme of 〈◊〉 Vanitie But of firm Hope , through which the Soul doth pass . And climb aforehand to tho● Joves above Which have monopoliz'd her loyal Love. 115. That golden Chymney , and the Fire which there With unconsuming Sweetness flames so high , The Shop and fervent Operations are Of strong and never-idle Charity ; Whose soft Extremities of fostering Heat In the brave Pulse of pious Hearts doth beat . 116. But this resplendent Mount of Majesty , Which in the middle of the Room doth rise , This Diamond Throne , whose Glorie doth outvie The beams of Solomons , erected is For Her whose Beauties make the seat appear But poor and dim , when it supporteth Her. 117. Just as He spake , from her retiring Room Attended by her most majestick Train , Unto that Throne the Queen her self did come , And justifie the Angels word : In vain The Diamonds Sparkles were , which all gave way , To Hers , as Stars to Phoebus , and his Day . 118. In her sweet Looks , such blessed Gallantrie Triumphant was , that Psyche judged Her To be no Daughter of Mortalitie , But sprung from heavenly Race ; nor did she fear Idolatrie in worshipping that Face Which of much more than Heav'n the Mirrour was . 119. But as she for prostration did prepare , Phylax adviseth her to satisfie Her eyes profoundest Hunger with the Chear , The royall Chear , whose superfluitie Was so excessive ; And Thou then , said He , Shalt know who is this Queen of Sweets , from Me. 120. This Item She obey'd : But as a Childe Into some Princes Garden brought , which He Sees with innumerable Beauties fill'd ; Yeelds up himself to daintie ecstasie , Not knowing where he should begin to gather , Seeing every flower woo's Him from one another : 121. So in delicious Confusion She Among the Graces of this Empresse lost , Her wondring Self , nor could resolved be Which Part deserv'd her admiration most ; She look'd to finde one better than the rest , Yet saw at last , all in their kinde were best . 122. For from the head of the accomplish'd Queen Unto her foot there was no room for Blame : Sooner shall Pitch in Venu's Raies be seen , Sooner shall Glories face be damp'd with Shame , Sooner shall Christa ! guilty be of Blots , Than purer She can be accusd of Spots . 123. As through the roseal Casements of the East Aurora looks when fresh come out of Bed ; So is her briskly-blooming Aspect drest With all the Delicates of Blushing Red ; Yet though these Streames of Blushes overflow , They keep firm truce still with their neighbour snow . 124. As goodly Phoebe in th' unclouded 〈◊〉 Smiles with chaste Beautie , so doth 〈◊〉 She ; But yet more spotlesse , for Sols Majesty Doth with her virgin Mildenesse here agree , The Moons sweet silver , and his stately Gold Are in this faces sphear together roll'd . 125. Yet such its temper is , that if bold Eyes Confront it , no lesse Terror flames in it Than from a marshall'd Army doth surprise Cold-harted Cowards , when the Standards get Free leave to poure their awful Colours through The Aire , and the bright Banners open flow , 126. This makes the Ladies pretious feature be As pleasant as the graceful Structure is Of beauteous Tirza ; and her Majesty As rich as Salems was in Comelinesse When her best Excellence had crown'd her Queen Of all things that below the Sun were seen . 127. As the illustrious Tree of Victorie , The verdant Palm , lifts her triumphant Head Above the vulgar Shrubs ; so flameing She Her portly Stature . And 't is fairly read In the Halls noble Characters , how near Of kin the Palm and She by Conquests are . 128. Carmel which looks from his exalted Seat With state , upon the Vales that creep beneath , And is so strong in high-grown Woods , so sweet In fragrant Pastures , fairly copieth Her princely Head , the Crown which there is set T' enoble all the Members under it , 129. As from steep Gilead the milkie Flocks Of climbing Goats doe gracefully appear ; Such is the beautie of her slaxen Locks , Whilst like young Kids their Curles all sporting are . And by their sport , though feeble Chains they be , Do Captive take the King of Majestie . 130. Under the daintie shelter of her Hair Half-hid , half-ope her pretious Temples lie , Which like a rich Pomgranate lovely are , And lovelier by that open secrisie ; For what is naked , speaks for what is hid , And more desire doth in Spectators breed . 131. Who by Bethrabbim Gate hath ever seen The Pools of Heshbon 〈◊〉 to the brim , Where living Smiles inhabit , where sereen And genuine Puritie delights to swim , Where both the Stars by Night , and Sun by Day As in a softer Heav'n rejoice to play ; 132. The Embleme of Her Eyes He hath beheld ; Her Eyes , the limpid Mirrour whence those beams Which dart forth Loves and Joyes , which sweetly gild Spectators Hearts , poure out their daintie streams ; Her Eyes , the softest Nest of brightest Blisse , The purest springs of mystick Paradise . 133. That white and stately Tower of Marble which Down from its Lebanon its Looks extended Unto Damascus , did but onely teach What Princely Beautie Her fair Nose commended , Whose Alabaster Prominence doth by Its situation gain that Majesty . 134. Her Lips of Scarlet are a fine-spun Thred ; Yet not so fine or beauteous as is The rare Effusion which through them is shed Wher that sweet spring of 〈◊〉 doth bless 〈◊〉 Auditors , when vocal Gold Ana Honey , from th' enclosed longue is roll'd . 135. No Sheep new shorn and even , and come but now From 〈◊〉 , all in 〈◊〉 order , can Afford the 〈◊〉 more delightfull show , Than her two Ranges of 〈◊〉 〈◊〉 , when A 〈◊〉 , or some such sweet Occasion hath Display'd the equal 〈◊〉 of her 〈◊〉 . 136. As Davids goodly Tower , the dwelling place Of Beautie and of strength ; such is her Neck ; A thousand mighty Sheilds that Fort doe grace , And full as many Jewels this doe deck ; Or rather decked are by hanging there ; Their wealthy Place for them can lustre spare . 137. Two tender Roes . the Sons both of one Dame , And of one Birth , which in a little field Are put to Pasture ; in another Name Are her two Breasts , with lovely softnes swell'd , Which in her Bosomes fragrant Carden feed Amongst those whitest Sweets which there are bred . 138. Her royal Roab was all of purest silk ; In softnes parallel to her own skin Which it embrac'd , in whitenes to her Milk ; A cunning Needle over it had run , And scatter'd pritty Hils and Valleys , where Neat Flocks of Lambs feeding and sporting were . 139. But as when Aprils gentle Breath doth wake The flowrie Eyes of Lebanon , or plays Against his pretious Boughs , the Odours take The soft alarm , and their sweet Powers raise : So this rich Vestures blessed smell replies To the least Call of every Gale that flies . 140. In either Hand she held a massie Key , Which like two Scepters she did stoutly sway ; The one of beaten burnish'd Gold , which she Hug'd in her Right-hand ; for the royall way Through Heav'ns bright Gate is alway locked up , Except this priviledg'd Key doth set it ope . 141. That in her Left , of swarthy Iron is ; A fatal dreadfull Key , which locks the Door Of everlasting Torments foule Abyss Where Anathematized Soules doe 〈◊〉 . Proud Belzebub , although he Soveraign be Of Hell , yet keeps not his own Kingdomes Key . 142. The Diadems of gareish Gold and Gems Unto the 〈◊〉 of mortal Kings she leaves An heav'nly flame about Her 〈◊〉 〈◊〉 , And a full Crown of living glory 〈◊〉 , Which Miter-like , and like the mystick 〈◊〉 Of Cloven-Tongnes of 〈◊〉 〈◊〉 , doth 〈◊〉 143. But for a Canopie above her head No Babylonian Embroydery , No Tyrian nor Phrygian Texture's spread , No artificiall Help of Majesty ; No State which cannot last , if by the aid Of Pillars and of Cords it be not staid . 144. A Dove , not hatch'd in sublunary Nest , Nor hatch'd at all , but of eternal Breed . Weigh'd on his equal Wings , takes up his rest At neer , but comely Distance o'r her Head. Where by his wide-spred silver Fethers 〈◊〉 Becomes her Ornament , and 〈◊〉 . 145. This was the Queen : on whom as Psyche gazed , Thou hast no canse , my Dear said 〈◊〉 , so At her high Gallantry to be amazed . If thou but know'st what is her Name , and who The King her Spouse . O pitty then , cri'd she , Sweet Tutor , this my Ignorance and Me. 146. He , by a speaking Smile at first , then by These Words , his modest Pupill satisfi'd : This Queen , Ecclesia is . unto the high And mighty King of Kings the soveraign Bride : Poor of her Selfe , and sprung from Mortal Race , But thus advanced by his bounteous Grace . 147. Those Princes whom the foolish World admire , Are fain to make a tedious Search to finde Ladies whose florid Beauties may conspire With the 〈◊〉 of their lustfull Minde , And often for a Dowry hunt , that so The Mayd , and Money they may Marry too . 148. But it becomes Heav'ns Emperour to make Rather than seek a Spouse which him may please ; Nor can it with his Greatnesse stand to take A Portion with his Bride , who Owner is Of more than thine , or Phoebu's larger Eye Could in his furthest Travells e'r descry . 149. She crooked was , alas , and black before , A Throne on which Deformity did reign : Such heaps of odious Blains , and Boils , such Store Of Wrinkles and Distortions , such plain Right-down Uncleannesse could not any where Be found in one Colluvies , but in Her. 150. Indeed when first She in her Filth was born No friendly Hand came in to wash her clean , Or cut her Navel ; helplesse and foriorn In her foule Blood She lay till be sent in His yearning Providence Relief to give , Which on Deaths brink commanded her to live . 151. She liv'd ; but still so as her life confest By its Procession , what its Entrance was ; Yet when all other Lovers did detest The thought of her most ougly vile Embrace , Jesus stepps in , and cries , Why may nor she Grow beauteous by my Superfluity ? 152. Then from 〈◊〉 exuberant Store of his own Graces Ten thousand rich and radiant Things he takes , Which all about the wondering Mayd he places , And of a Worm , this Queen of Glory makes , Who as thou 〈◊〉 thus Embellished Prepared was for his 〈◊〉 Bea. 153. And that his Empresse might attended be With a Retinue suitable unto Her royal Selfe ; that Train Magnificent He Both furnish'd , and maintaineth for Her : Loe With what prest forwardnesse they waiting are About her sparkling Throne , and fairer Her. 154. The first Rank's of no lesse than threescore Queens , Who yet can from her Service Honor take . The next's of fourscore goodly Concubines ; But they which doe the outmost Orders make , Where in a Number numberless thy flow , Are Virgins all , both chaste and white as snow . 155. These were the lesser Churches , which were spread About the World so thick in ever Place ; Yet still their Strength and their Dependance had From this most Catholik Majesty , which was Diffus d as wide as they , and never found That Land or Sea which could its Progresse boun . 156. These every Morn , and every Evening raise Their homage in religious Anthems high , Paying both Admiration and Praise To Her , the Monarch of all Piety ; Since They to Her but Tributaries are , For she alone the Soveraign Crown doth wear . 157. But mark that 〈◊〉 , whose Station is Before the 〈◊〉 , Mayds of true 〈◊〉 , which Injoy the 〈◊〉 this Queen to 〈◊〉 : Their Hands alone adorn her with those rich Embellishments which round about her shine And make her look so heav'nly and divine . 158. That 〈◊〉 〈◊〉 Mayd , is Unity , Whose noble Office is to buckle on Her 〈◊〉 golden 〈◊〉 , and to see That close and fast this 〈◊〉 be done : And how her Duty she performeth , Thou By the Queens small and dainty Waste mayst know . 159. That sober Matrone , in whose stayed Eye And venerable Face so fair are writ The awfull Lines of Heav'n , is Sanctity ; Who every Morn before the Queen doth set Her Selfe to be the Glasse where she may see What Dresse will best become her Majesty . 160. The next , whose soft and yeilding Looks confesse The temper of her Heart , is Patience ; Her Empresse she doth deck with Tendernesse , And makes her slow and loth to take Offence , That all her Subjects by her Softnesse may Be charm'd so kinde a Princesse to obey . 161. But Magnanimity , that high-look'd She , Joins to that Mildnesse , stout and active Fire : This that Virago is , which scorrs to see Any exploit of Gallantry out-vie Her : Ecclesia's brows with Bravery she doth build , And stoutly helps her both her Keyes to weild . 162. She whose wide-open Breasts so fairly swell , And wears as large a Purse ope by her side , Who looks about to see where she may spill Her teeming Charities everlasting Tide , Is Bounty , Almner to the Queen , whom she Doth also dresse with Smiles and Suavity . 163. That other , whose ev'n Look was never knit Into a frown , nor loos'd into a Smile ; Whose right Hand holds a Sword , whose left , a fit And equal Balance , Justice is ; who still As Cases come , her Ladies Eyes doth dresse Either with Anger , or with Friendlinesse . 164. That amiable sweet complexion'd Mayd Is 〈◊〉 , which keeps the Queen so feir ; In all Distempers she with ready And Her 〈◊〉 Health and Beauty doth repair , Her Body sound , her Skin she maketh sleek , She with 〈◊〉 Roses trimms her lovely Cheek . 165. Those other Virtues also every one Their several Office have But Psyche , now Observe that neighbour Combination , Who Virgins also are , that thou mayst know By their great Worth how glorious is she Whose houshold Servants they are proud to be . 166. She who all over written is with Scarrs , Laden with Palms , and clothed round in Blood , Fcclesia s Champion is : ten thousand Warrs She waged hath , and valiantly with-stood Hells and Earths Opposition : her Name Is Martyrdome ; her Story , highest Fame , 167. That plain look'd Mayd , whose course and simple Hue Seems to discredit this illustrious Place , Is Poverty , who though to outward view She shineth not with any courtly Grace , Yet is within as gorgeous and as fair As on their Outsides her Companions are , 168. For Jesus , who the Heart of Things doth see , Was so enamored of her Beauties , that He chose to dwell with her alone , when he Enter'd upon his Theanthronick State ; And found her Worth so high , that he 〈◊〉 Her to Ecclesia when he hence Ascended . 169. The next , her Sister is , Obedience ; Thou never saw'st a Twigg more 〈◊〉 to bow , Nor Wax more pliant , than unto her Prince In all her Mandates she her Selfe doth show : A Will she had once of her own , 〈◊〉 〈◊〉 Gave it her Queen , that so she 〈◊〉 〈◊〉 . 170. For prudent as she was , right well she knew What an edg'd Tool is every 〈◊〉 〈◊〉 , Which oft makes its enslaved 〈◊〉 〈◊〉 Its 〈◊〉 freedome ; whose 〈◊〉 to quell , The 〈◊〉 way she found , was 〈◊〉 〈◊〉 It to a Wiser 〈◊〉 , and 〈◊〉 〈◊〉 , 〈◊〉 Lo there Virginitie her 〈◊〉 : O who Can count the Graces which 〈…〉 , Which all about her dainty Body 〈◊〉 , In 〈◊〉 and 〈…〉 Heav'n deeply tell 〈◊〉 love with Her , and she As truly is 〈◊〉 as 〈◊〉 . 〈◊〉 Indeed the old acquaintance We have 〈◊〉 With 〈◊〉 〈◊〉 , makes Us what We are . Unto 〈◊〉 their 〈…〉 She sets Us free from all 〈◊〉 〈◊〉 And 〈◊〉 Us leave to 〈…〉 The busines of 〈…〉 . 〈◊〉 The 〈◊〉 which smilesh in her 〈◊〉 〈◊〉 with heroick 〈◊〉 For though bold 〈◊〉 be 〈…〉 A common Bridle , and 〈…〉 That Hand he 〈◊〉 which with 〈◊〉 might Is furnish'd and 〈…〉 . 〈◊〉 But there stand 〈◊〉 far more noble yet Stars of the first and fairest 〈◊〉 Stars unto which the whole Word is in 〈◊〉 For that Commanding 〈◊〉 which hath 〈◊〉 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 All Nations its 〈◊〉 Prisners 〈◊〉 . 〈◊〉 That awfull Maid , 〈◊〉 glorious 〈◊〉 Before whole look the World made haste to bow And take the 〈◊〉 〈◊〉 upon Its 〈◊〉 〈◊〉 . Thou by that Mark 〈◊〉 know . Obrave 〈◊〉 which hast out 〈◊〉 The Course , 〈◊〉 the Glories of the Sun 176. This is the Ladie 〈◊〉 . 〈◊〉 The faithfull Hands or whose 〈◊〉 〈◊〉 〈◊〉 pretious store was put , that 〈◊〉 All pious 〈◊〉 might be anured where They should not 〈◊〉 to 〈…〉 And 〈◊〉 〈◊〉 or their dear Lord 177. But at her back 〈◊〉 〈◊〉 apparent Her 〈◊〉 , when to 〈…〉 Yet , 〈◊〉 as 〈◊〉 doth 〈◊〉 The glory her great 〈…〉 And 〈◊〉 turns the 〈◊〉 I 〈◊〉 , to 〈◊〉 . 〈◊〉 She in whose 〈◊〉 〈◊〉 〈◊〉 Is most 〈◊〉 〈◊〉 〈◊〉 She whose quick-sighted 〈◊〉 doth wonders see 〈◊〉 〈◊〉 an Age before they be . 〈◊〉 The 〈◊〉 〈◊〉 in whose 〈◊〉 doth d well A 〈◊〉 〈◊〉 , sweet and 〈◊〉 too Which 〈…〉 〈◊〉 is that 〈◊〉 which at 〈◊〉 Not in 〈◊〉 〈◊〉 , 〈…〉 〈◊〉 181. The fift the Mistrels of profounder 〈◊〉 Than 〈◊〉 or 〈◊〉 knew She 〈◊〉 no 〈◊〉 nor Herbs to take her Part Nor any 〈◊〉 〈◊〉 Plants doth brew But by her 〈◊〉 or her commanding Breath Knows how to 〈◊〉 both 〈◊〉 and Death . 182. The sixt whose ready and officious Eyes Her 〈◊〉 〈◊〉 doth speak Is she who on the 〈◊〉 〈◊〉 With reverent distance waits : she who doth take The care or those who did not Chartitie Keep open house , would no where narboured 〈◊〉 183. The 〈◊〉 , whose stature is so high , and fair , Whose Snoulaers are to broad , whose breast to 〈◊〉 Whose joints wei-knit , whose bones wel , 〈◊〉 〈◊〉 But stronger 〈◊〉 her Heart , may be 〈◊〉 by there 〈◊〉 Marks to be no other but brave 〈◊〉 which in the 〈◊〉 is set . 184. See'st Thou the 〈…〉 Can by 〈…〉 And yet 〈…〉 185. She in their proper Dialects can trade With all the World , and Heav'ns Wares set to sale ; No Sound to Sense a Dresse was ever made , But she with it doth strait acquainted fall And can discover whither it doth sit Upon that senses shoulders right and sit . 186. Unhappy Babels Antidote is she And cures the Wound which there did Tongues divide ; All Languages doe in her Lips agree , For to her single Tongue they all are ti'd ; So are their Virtues too , and Eloquence Dwels there in all its kindes of Excellence . 187. But now behold , where at the Queens right Hand As best deserving that illustrious Place , A 〈◊〉 Virgin than all these doth stand , Who 〈◊〉 Soveraigns Gallantrie doth grace : A Virgin 〈◊〉 than her native Home , 〈◊〉 silver Sphears , whence she did hither come . 188. Loe , she from head to foot all naked is , As are the Sun by day , and Stars by night : Her Selfe she with her proper Beams doth dresse As they with their Attire of natural Light : True Beauty never outward help did lack ; 'T is Shame alone which Clothes doth usefull make . 189. Who ever thought the Rose or Lilie stood 〈◊〉 of course unhandsome Nakednesse , Because they never put on borrowed Hood , Content with their own native Sweetnesses ? Or where shall Ornaments be found which may In a new beauteous Garb such Things array . 190. Beleeve it Psyche , She doth but retain Her Countries Fashion : They whose Blisse it is In heav'n above eternaly to reign , Professe no other kinde of Dresse but this : They Naked goe of every thing which might Hide those fair Beams which them all over dight . 191. A Texture all of Glory , soft , and white 〈◊〉 〈◊〉 Virgin Soule , doth her surround 〈◊〉 〈◊〉 can in the high-noon Face of Light , 〈◊〉 〈◊〉 of ink in stoods of Milk be 〈◊〉 , 〈◊〉 may a Critick hope to spie in her 〈◊〉 Roab of Nakednesse , a sound . 192. That Nakednesse , which though it breeds Desire In All whose Hearts are not of obstinate Stone ; It kindles none but sweet and spottlesse Fire , In whose pure Fornace brave Devotion Learns with more sprightfull fervencie to glow , And 〈◊〉 it self refin'd doth grow 193. But ô what generous Powers flame in her face , Pouring her Conquests upon every Eye ! The hardiest he that e'r on Her did gaze , Yeilded , and lov'd his sweet Captivity : Error her selfe , though swell'd with Pride and Hell , In her sweet Presence willingly doth 〈◊〉 194. Her Name is Truth ; and what her Love and Care , Judge by the Tokens which her hands present : That Volume which doth in her left appear , Is the original Old Testament ; That in her right , the New ; which unto her By Those who writ them first , committed 〈◊〉 , 195. For every Leaf of them a Mirrour is , Where She doth read her own unspotted Face . No line is there ; but truely doth expresse Some correspondent Lineament of Grace In her sweet Body , whose all-lovely Looks Are nothing but the Life of those dead Books , 196. Bold Haeresie has often in that Glasse Presum'd to look , and swore that there She 〈◊〉 The true and faithfull Image of her Face : But yet the shamelesse Est as oftenlyed ; That trusty Glasse will no false Colours shew . But unto 〈◊〉 , and Truth alone , is true . 197. But mark what clings about the Virgins 〈◊〉 : A Knot of Things whose Lustre bids 〈◊〉 Eye Be with a glimpse content , and not 〈◊〉 With that which blindes bold 〈◊〉 . Faiths Mysteries they are , which by 〈◊〉 〈◊〉 Excesse of their own Beams , 〈◊〉 and from 〈◊〉 , 198. In vain Thou seekst these 〈◊〉 to 〈◊〉 By any Beauty which e r 〈◊〉 〈◊〉 Eye Soule , which in most 〈◊〉 Worth 〈◊〉 , Cannot 〈◊〉 their 〈◊〉 〈◊〉 , But happy count 〈◊〉 , 〈◊〉 they can 〈◊〉 199. And happy Thou my Psyche , who art hither By Heav'ns indulgence , and my Conduct brought , If Thou that Happinesse scornst not to gather Which now is ripe , and woo's thee to reach out Thy Hand and Heart , that both may filled be At highest heav'nliest Wealths own Treasury . 200. Thus Phylax spake : but Psyche all the while Rap'd with these several Glories of the Court , Did with as many Satisfactions Fill Her wondering Soule , and make Luxuriant sport In her new Blisse , untill Truths Contemplation Monopolized all her Admiration . 201. For as the noble Eaglet perched high In a fair prospect to the naked Sun , Doth feast and not with her ravish'd Eye In that bright Sea of Beauty , where alone Her genuine Sight meets with its flaming Love , And by his soveraign Beams its own doth prove : 202. So She with strong impatient Ardour here Stood feeding upon Truthes all-glorious Face ; Yet still with that most satisfying Cheer Remain'd unsatisfi'd , cause such it was ; Till lost in amorous Greedines , she cries , Sweet Guardian help Me , or thy Psyche dies . 203. Phylax , who knew the Soule of that Complaint , ( For on his own it beat , ) with tender Hand Relev'd his Pupill as He saw her faint ; And well , said He , thy Greif I understand , I understand it well , and love it too , Thy Joyes had did , hadst thou not Greived so . 204. The Image of thy late Acquaintance , and Newly ambibed Doctrines , in the Eye Of thy now selfe-revenged Heart doth stand . Checking thy venturous Credulity , Which durst embrace such Monsters , and dismisse A Beauty so divinely Bright as this . 205. Yet let not Sorrow quench thy Hopes , for She All Injuries rejoyceth to forget , And never yet laugh'd at the Misery Of any Heart which would to her submit : Revenge indeed , but soft and sweet she takes , Her Foes to Liberty She Captives makes . 206. This said ; unto the Virgin Her He led ; Whom by their old Acquaintance He desired Her favour on this begging 〈◊〉 to spread , Who with her lustre was already fired : Truth gently smiled at his sweet Request , And by her Looks her forwardnesse confest . 207. Then stooping down where Psyche trembling lay Powring her Tears and Heart before her feet , She mildly took her up , and gave her Joy That She with Her so happily had met ; That word she clos'd with an Embrace , and this With the deer Blessing of an heav'nly Kisse . 208. As when the courteous vernal Sun draw's neer ; And with his tender Raies doth Earth imbrace ; Her cold and 〈◊〉 Veins begin to cheer , New Life and Verdure smile in all her Face ; Inriched and arrayd She gins to be With her bie and with floury gailantrie : 209. So Psyche hugg'd , and gently warmed by The Arms and Lips of Truth , soon felt her breast Before invelopp'd in Obscurity Now by a pure and pretious Light possest ; She felt her inward mystick Day arise , Which gently flourish'd through her wondering Eys . 210. Logos , who had so pert and busy been , Was strangely startled at the sudden Sight ; And now to see his Blindnesse did begin , By the sweet Dawn of this all-opening Light : He saw his Blindnes , and in seeing this Descri'd withall a thousand Mysteries . 211. And that so clearly , that He fear'd no more What Mists Authades in his Way could throw : Agyrtes Charms He scorned , which before Into the pathes of Darknesse him did draw ; This happy Morn He bless'd and kissed , which His Eyes with Heav'ns fair Prospect did enrich . 212. For here far more convincing Things He read Than were his late-adored Demonstrations ; No brisk Distinction here durst show her Head , Or hope to damp those glorious Probations Which on Syneidesis her selfe did get Such power , that unto Them her Seal she set 213. Nor lesse on Thelema this Wonder wrought ; For with intire and free Submission she Bow'd down her mighty Neck , and low did lout To every Thing which Logo's eye did see ; And then she hugg'd them fast within her Heart , Resolved never more with them to part . 214. With high and holy Joy replenished Was humble Psyche at this happy Sight ; All Catholik Verities at large were spred In her bright Soule , whence Scruples took their flight , Resigning all that Region to be Possest by Satisfactions Clarity . 215. Ten thousand Thanks to courteous Truth she paid , And would as many times have paid them o'r ; But Phylax her excesse of Passion staid ; Telling her she must now imploy that Store She here had gain'd , where need call'd for it , and Study how to enrich her native Land. 216. With that she Rose : but strait fell down again Before the Throne to pay her Homage to The Queen , who now high in her Heart did reign : And then with sweeter Cheer prepar'd to goe , Having receiv'd a Benediction from Ecclesia , for her dear Viaticum . 217. But as she went , she bless'd the blessed Place ; And , ô how happy are the Soules , said she , Who in this Holy Courts illustrious Face May be Attendants , and these Glories see With constant freedome , which all Heav'n can dart With one short glimpse on the Spectators Heart ! 218. O happy They , who in this Hall may live Perpetualy these noble Spoiles to read ; And Acclamations of Honor give To Her who all these Monsters Blood did shed ; To Her whom all the World doth yeild to be As large as is it Selfe , in Victory . 219. O happy They , who have but leave to dwell Here in this Praeface to that larger Blisse ! This noble Portch alone doth far excell The fulnesse of all other Palaces : This is the Morning unto Glories Day , The Brink of Joy , the Top of Heav'ns High-way . 220. O happy They , who in this beauteous Court May wait upon the Portch , and feed their Eyes , And with their Eyes , their Hearts , in any Sort , Upon this House and Home of Mysteries . This Neighbourhood to Blisse would serve to be Sufficient Felicity for Me. 221. O happy They , who may permitted be Ev'n in this Realm of Thorns , and craggie Waies , This Field of Hardship and Perplexity , This Maze of Fears and Snares , to spend their Days ! The Prospect to yon' Palace would suffice To blesse and sweeten all Anxieties . 222. O happy They who may remain with Thee , Disconsolate Mayd , ev'n at this outmost Gate ! The Comfort but of such Vicinity To yon' fair Towers , would easily abate The trouble of thy Sighs ; and ne'r would I Repent of Panance's sad Company . 223. With these sweet Plaints she measur'd her Return , Till back unto the Chariot she came : And well was Phylax pleass'd to hear her Mourn , Judging by this how serious was the Flame Of her Affection to that Holy Place In which her Virgin Bosom fired was . 224. Then mounting up , and gently seating her At his right Hand , his mighty Reins he shook And these could scarce before his Coursers stir , For straight their leap into the Air they took , Spreading their Wings wide Oars , by which They through The Waves of that soft Ocean did row . 225. For she remembring well what sad Event Plagu'd her affected Stay in Palestine , By dear-bought Wisdome learn'd to be content To leave this reverend Place , though more divine Temptations here invited her to stay , Since wiser Phylax summon'd her away . 226. So when a Childe , woo'd by the sporting Flame , Is once but scorch'd into a feeling Sense Of the fair-faced Danger ; Fear and Shame , Bow him down to his Nurses ' Providence , And make Him any 〈◊〉 Lustre shun If but her Nodd commandeth Him to run . 227. But he to entertain her by the way With advantageous Discourse , begun To reckon through what worthy Wonders They In their 〈◊〉 Pilgrimages Tract had run : For Repetitions trusty hand doth grave A new Impression , and the old one save . 228. This rouz'd her Soule to recollect how she Had by the Conduct of Heav'ns special Grace Through thousand Dangers pass'd untouch'd , and free , Though Hell and all its Wit engaged was , In open field to crosse , or undermine By secret Wilinesse her brave Designe . 229. A fresh her Minde did feast on every Sweet And Wonderous Thing , which all the way she went With rich Varieties her Eyes did meet ; So clear the Angels Tongue did them present . Drawing All out in ample Statelinesse By the fair Help of Eloquence's Dresse . 230. Thus in a double Chariot did she ride ; But yet in this of his Discourse she fiew With swifter speed , out-running ev'n the tide Of Time it Selfe ; for still her Joies were new , Cheating her Wearinesse as he along Through all her Journeys travell'd with his Tongue . 231. This tun'd her Tongue by her Hearts dainty String To honest Gratitudes ingenuous Layes ; High was her Key and delicate the Song Composed to the sweetest Aire of Praise : For ever may these Lips be seal'd , said she , When they suppresse the Thanks I owe to Thee . 232. To Thee , dear Pilot of my tender Bark , Which many Rocks e'r this had dash'd in sunder , Which oft had wander'd in the Deep and Dark , Which many Storms proud feet had troden under , Which many Sands into its Grave long since Had swallow'd up , but for thy stout Defence . 233. To Thee whom no Contempt of mine could drive To just Disdam of a vile Worme ; to Thee By whose dear Care my better Life I live , If yet I live at all , and rather be Not dead and buried in those Sins which I Prefert'd before the Life of Piety . 234. Yet more I owe to Him , ( and more must pay ) By whose Appointment I enjoyed Thee My faithfull Guide in this long perilous Way : But thou must teach Me what those Thanks must be : If they must be my Selfe , I ready am This Sacrifice to offer to his Name . 235. His Name , in whose dear Syllables alone I read my Selfe , intirely such : For there Lives the sweet Soule of that Redemption Which snatch'd me from that 〈◊〉 Bondage , where 〈◊〉 lay abandon'd to the tyrannous Will Of Error , Madnesse , wickednesse , and Hell. 236. His Name in which the Praise and Adoration Of the Seraphick , and Cherubick Quire Rejoyce to meet : His Name , of every Nation The dearest Joy and soveraign Desire : His Name which o'r the whole Worlds vanquish'd Pride Doth in sublime , but gratious Triumph ride : 237. His Name , the onely Musick which mine Eare Can of no Jarrs accuse : that lovely Name Which when Heav'ns most melodious Orbs doe heat : They throw aside their other Songs , and frame Their Tunes by Jesu's Sweets . — Here off she broke Lovingly ravish'd by the Name she spoke . 238. And here the Steeds , who all this while had flew With stout but silent fervor , neigh'd aloud ; For now their Journey to its period drew , And Albion her chalkie Forehead show'd ; Which with erected Ears , and shaked Mains They doubled strait , and scoured o'r the Plains . 239. Forthwith , all clouded in their smoaking Foam . The Chariot they hurld to Psyche's door ; Where Phylax bid his Pupill welcome home , Which She did on her Knee to Him restore ; And stroaking then her Steeds upon the Crest , She for their faithfull Pains her Thanks profest . PSYCHE : OR LOVES MYSTERIE . CANTO XVII . The Mortification . ARGUMENT . PSyche embrav'd by Chari's generous Flames Strives in Devotions Furnace to refine Her pious self , till with Perfections Beams Her pure Spiritualized Life might shine . Then Satan she defies , though crafly He Came clothed in Angelick Claritie . 1. PEace , gentle Queen of every Thing which makes Sweets acceptable , Bliss delightfull be ; What satal Conjuration of Mistakes Inchanteth Mortal Hearts , that they will see Thy Beauties not by their own Light , but by The hideous Glass of Wars Deformity ! 2. They see the Sun is fair , by his own Beams ; Gems by their proper Lustre them allure ; They taste the Fountains sweetnes by the streams ; The Roses 〈◊〉 Cheek does them assure The Floure is beautifull : yet they will not Thy Graces read , but by a Stain , and 〈◊〉 . 3. Dear is this Learning , and sometimes too late : O how much sooner , and much cheaper might They all Wars tedious costly studie bare , If they to Thee would come to Schole , and write From the Original of thy fair Eyes , That Book , which dims the Volums of the 〈◊〉 4. Thy Temper is all Musick ; never did The least of Jars thy sweet 〈◊〉 〈◊〉 : From thine , all Concords 〈◊〉 were copied ; Nor would the Centre on his 〈◊〉 8 back Agree to bear the World , did it Thou noc by Thy 〈◊〉 Chains the Burden 〈◊〉 〈◊〉 . 5. For at the first , when in th' untuned Deep Each Thing was wroth , and snarled with his Brother ; When Heav'n and Earth tumbled in one blinde Heap , Struggled and strove to stifle one Another ; When All Things with their peevish selves fell out , And in their own Hearts for their Enemies sought . 6. Then Thou with seasonable Love didst come , And those wilde Tumults sweetly chase away ; These boistrous Pangs of the Worlds travelling Womb With happy Quietnesse thou didst allay , Makeing those Embroy's Freinds , who never since Have to that Knot of love done violence . 7. All rest contented with the Stations Thou Appointedst Them ; and Earth is pleas'd as well With her poor Habitation here below , As any Stars which in Heav'ns Roof doe dwell : Nor will the Windes , though big they be and proud , Desire above the middle Aire to crowd . 8. The sirly Sea , who in his boiling Wrath Against the shore with mountainous Waves doth make , Dreads the poor List of feeble Sand , which hath No power that desperate Carreer to slake , Because He reads in it thy potent Law , Which back into his Deep doth make him flow . 9. All honest Beasts , and sociable , are Made such by thy sweet Influence alone : In vain the Oaten Pipe , and feeebler Care Of Shepherds , up and down the feilds would run , Didst Thou not first perswade the Sheep to be Best pleased with the Flocks Communitie . 10. Men , whose discording Tempers them invite To seek new Worlds their severall Mindes to please , Are by thy 〈◊〉 taught to take delight In the kind Unions of Families ; One House will hold a Brood , when Thou dost joyne To build their Walls , and their Desires combine . 11. No Cities ever could erected be , Did not thine Hand the Architecture guide , Were not the found Materials by Thee For every street , and every Court suppli'd : Their Firmitude to neither Wood nor Stone They owe , but to thine Unity alone . 12. Most distant Countries Thou dost Neighbours make By safe and friendly Traffick , which doth bear One World into anothers Lap , and take The radiant East from its rich Home , that here It may adorn the West , whose mutual Store Of other Wealth requites that Golden Ore , 13. Nations whose sundry Languages divide Them from the hopes of joynt Communitie , Are in one Common-wealth securely ti'd When Thou dost knit the Knot , and make them see That All want help of All , and they are best Provided , who are of most freinds possest . 14. A Sceptres mighty Load Thou light dost make , And wean'st from Wearinesse the Subjects necks , But when They , by self-tyrannous Mistake , See not thy Sweets , but their own Patience vex : High-noon is dark to those that will not see , And feathers , Lead , when Men will tired be . 15. When Thou dost domineer , all Laws doe so , And fair Astraea ventures down again ; Right all about the blessed Streets doth goe , And awfull Modesty fails not to chain All Rudenesse up , which once let loose by War , Doth no Extremities of Mischief spare . 16. The coolest Veil could never yet secure The bashfull Virgin from Lusts rampant fire , But when in sober Bounds Thou didst immure The youthfull Violence of hot Desire : Her onely Safety lilie Chastitie To thy white Banner ow's , and purer Thee . 17. The Gown doth keep the thoughtfull Student warm Yet not , but when by thy Imbraces laced , And girded sure by thy incircling Arm ; Else their poor Garb is presently outfaced By Shields and Bucklers , and they forc'd to trie What Habit best will suit Them when they flie . 18. All Arts which are of Age and grown compleat , That Happinesse to thy Tuition owe ; No Honey e'r would choose its dainty Seat In Orators Mouthes ; no Laurele'r would grow On Poets Temples ; if Thou didst not blesse All Learnings seasons with due fertilenesse . 19. By thy sole Patent Heav'n on Earth hath room , Churches have licence to be what they are ; God is permitted here to have an Home , And handsome too : Thou puttest in the Barr Which bids Prohanesse keep its distance , and Learn that there is more than one Holy-land . 20. The Walls to their own Altars cannot yeild Protection , unlesse Thou joinst thine aid ; The Roof cannot the Rites nor Service shield When by Heretick Storms they are assaid , Except Thou help'st to clear the Air , and stop The impious Rage of popular Torrents up . 21. The Theme of everlasting Admiration Miraculous Loves selected Mystery , The Sacramental Work , to th' usurpation Of Lay unwashen Hands exposs'd doth lie , But where this impudent Community From the Communion is barr'd by Thee , 22. The sacred Priests , who never injurcd be . By unrevenged Hand , are not secure , Though all the reverence of Piety In venerable Awe doth them immure , Unlesse thy patent Arm be stretch'd to keep The Shepherds from the Mouths of their own Sheep 23. Our holy Mother cannot safely hold Her own Inheritance , so unnatural be Her Sons , and sacrilegiously Bold , Unlesse Thou curb'st their cursed Liberty : The Church must quickly Bankrupt turn , if Thou Her Patrimony dost not safe bestow . 24. Nay Princes , upon whose majestick Head Gods Name was poured with the sacred Unction , No sooner are by Thee abandoned ; But in despight to their most awfull function , Of the ingratefull and apostate Scum Of their own Vassalls they the Scorn become . 25. No Region , though before the Garden where The Plenitude of Happinesse did grow , Forsaken is by Thee , but straight doth wear The woefull garb of Misery , and slow With Streams of Tears , for those sweet Currents which With Milk and Honey did its Meads inrich . 26. But Plenties Horn in thy fait Arme doth dwell , Whence , wheresoe'r thy blessed foot doth tread , Thy Benisons thou liberaly dost spill , And all the Fields with smiling Fatnesse spread ; Whilst the blithe Hindes doe pay Thee honest praise Not in the Trumps Roar , but soft Oaten Layes . 27. Away sneaks Vice , when Thou thy face dost show , And seeks blinde Holes to hide its blacker Head ; Whose room Thou straight to Virtue dost allow , Cheering her up to take sure root and spread Her Arms so wide , that all the Countrey may Under her Shade calme Happinesse enjoy . 28. O blessed Mayd ! how long , how long , shall We Number our Curses by the Dayes and Years , The tedious Dayes and Years , which now We see All black with sullen Clouds of fatal Fears , Whilst Thou art fled , and leav'st our woefull Land , In most unnatural Warrs destroying Hand ! 29. How is unhappy Britain now become The Isle of Sorrow , which was once of Joy ! How have all Monsters made these Fields their Home , Where onely harmlesse Sheep were wont to play ! How are the Gunns and Trumpets taught to Roar , Where onely Pipes of Reed were heard before ! 30. How have We stained Albions lilie hue In bloody gore , and wash'd that Name away ! How has our Red-crosse been too truly true Unto its tincture ! How are We a Prey Unto our Selves , whilst we have made a Sea As well amidst Us , as about Us be . 31. A Sea broke ope from our own desperate Veins , Which to the Crown and Mitre , Shipwrack threats ; A Sea , in which though some doe fish for Gains , Yet can they not at length scape their own Nets : O no! there 's Nothing to be gained bere , But certain Losse ; which makes the Trade too dear , 32. How have We coin'd fond Names of Hate , which we With Sword and Bullet to the Death persue ! Are there no Turks ! that thus the Unity Gf the brave English Name doth by a new Portentuous Rent all mastacred appear Into the Round-head and the Cavalier ! 33. How have We strove our Lyons Nails to pare , Who was before the royal Dread and 〈◊〉 To all the neighbour-Beasts ! How has our Fear And Jealousie help'd their own Cause to grow To greater strength ! How has our vast 〈◊〉 But op'd our Purse till all be drained thence ! 34. Sweet Queen of Joyes , ô when , when will it be ! When will the blessed Dawn of thy fair Eyes Cheer our benighted Hemisphear , that We And all our wonted Blisse , with thee may 〈◊〉 O calme and gentle 〈◊〉 , when wilt thou please Out Insland 〈◊〉 〈◊〉 to appear . 35. When shall We cease with mighty Care and Cost To raise the heap of our own Ruines high , When shall We yeild to be no longer toss In Waves of self-affected Misery ! When shall We with our Pains no longer play ! When shall We doe what We so often say . 36. When shall we cease to make our selves the 〈◊〉 Of all that mock at Infelicitie ! When shall We judge our selves enough forlorn ! When shall We think our Woes deserving be Of our own pitty , that our Bowels may Henceforth be torn none but that healing way . 37. Prudent and tender Phylax , knew that He In both those Titles , nothing could bestow Upon his Pupil , which to Her might be More fertile in Advantages , then now To exile every troublous mist , and clear The Countenance of her Habitations Sphear . 38. He knew the worth of Peace , and long agoe When he had Psyche left in Palestine He hither came , and orderd busines so That all things did into a Calme combine ; But none could tell it was to entertain Psyche , now ready to return again . 39. But she arrived at her antient Home , Wonderd to finde Securitie made Queen Of all that Region ; vacant was no room For Molestation to be buisie in ; Nor any Gap left ope by which she might Thrust in her head and Quietnesse affright 40. Her Friends and Parents much advanc'd this wonder When in their cheerly gratulations they Told Her how Peace had trode all Perils under Her blessed feet , and blown the storm away : They told it o'r and o'r , and marvell'd why She turn'd to 〈◊〉 her mistrusting Eye . 41. But He observing it , thus satisfi'd Her questioning Soule : Suspect no false-hood here , Thou 〈◊〉 but what is true ; I did provide This Calme to bid thee welcome home , my 〈◊〉 ; Thy Voyage finish a is and in this Bay And 〈◊〉 of Rest , thy Bark may safely stay . 42. But set Thou 〈◊〉 it still , and keepst it trim , For fear some storm hereafter should arise : What Profit is 't through dangerous seas to swim And 〈…〉 empests Prize ? 〈◊〉 〈◊〉 sleeping Pilots overtakes . 43. Complear 〈◊〉 dwels in no Bay But that above to which thine heart doth saile ; For ever there thy Vessel thou may'st lay In certain Peace : But here no Help can bail Thee from the Windes arrest , if thou forget To doe thy part , and thine own 〈◊〉 set . 44. O set them then , and bravely antidate The Rest that dwelleth in the Heav'nly port ; T is worth the price , and more ; Atany Rate It is not dear ; then stick not to give for 't Thy earnest Wish , and daily Industry : No Wealth so rich as genuine Rest can be . 45. If thou repent Thee of thy Bargain , say That with false Wares thy Phylax cheated thee , And boldiy throw both them and Me away , And call the Shore more treacherous than the Sea ; Conclude all things , but Vanitie , are Vain , And think Perdition the onely Gain . 46. But surely no such desperate Thought will 〈◊〉 Abuse the Pious Heart of Psyche : No , My Hopes are greater of thy holy Care. With which mine own shall be combined too For as a guard upon thy Guard will I My wonted Love and Watchfulnes imploy 47. Scarce had He spoke ; but ( as the heav'nly 〈◊〉 Into Earths thirsty Mouth drops copious Joy Celestial Charis into Psyche flew , Doubling her Wellcome home , and making way Through her soft Bosome to her softer Heart , To which a sweet Imbrace She did impart . 48. Nor was there need that She should use her Tongue , Whose 〈◊〉 our spake aloud in Psyche's breast , 〈◊〉 by 〈◊〉 plying secret language rung 〈◊〉 more than aerie Words could have exprest : The Virgin understood its meaning well , And 〈◊〉 it close in Her Hearts inmost Cell . 49. ( That 〈◊〉 wherein Her Life enshrined laye ; Which now 〈◊〉 up in bounden reverence , And to this roy 〈◊〉 〈◊〉 gave willing way : For what is Grace s blessed Influence , But Life's best Life ? which well deserv's to be Plac d highest in the vital Treasurie . ) 50. So close She hugg'd it , that it there grew warm , And glow'd so hot , that strait it fell on fire : The sudden flame sounded a smart Alarm Through all Her Breast , and wakened brave Desire ; Desire the other Forces muster'd up , And now no Bar her high Design could stop . 51. As when Heroick fervor doth a wake A Princes Heart to take a full survey Of all his Realm , and Reformation make Of what is swerved from the Laws High-way ; To his own King , the King of Heav'n , He cals For Aid , and then to his great Businesse falls . 52. So prudent Psyche , prostrate on her face , Begs Jesus help to speed her 〈◊〉 : ( For Phylax now by 〈◊〉 admonish'd was To snatch himself far from his Pupils eyes : In prest obedience to which Item , He Fled strait into Invisibilitie . ) 53. Deer Lord , said She , who never dost for sake Thy Worms which to thy footstool crawle for aid , O pitty , pitty on thy Hand 〈◊〉 take , That She by her Saint Self be not betrayd . Thou who vouchsafll to Kindle my 〈◊〉 , Assist Me , least it prove an uselesse 〈◊〉 . 54. Well 〈◊〉 thy wronged Majesty how I The 〈◊〉 Thou often gavest Me did choke , And sent up no Returns at all to thy Most 〈◊〉 Heav'n but black and stinking Smoke , Hels rank and proper Breath , which once was mine When to Cerinthus Schole I ran from thine . 55. O trust Me not alone ; although my Will Bravely enflam'd and spurred on by Thee , Aims at a lofty Mark , yet Psyche still Is that unfortunate and feeble She Who in her full Carreers proves out of breath , And when She soars to Life , sinks down to Death . 56. Not for my Credit , but thy Graces , and Thine own , in this Designe I crave Successe ; Paid onely to the Praise of thy high Hand Shall be th' Atchievements Glorie : Psyche is Beneath Disgrace , but it in honor does Concern thy 〈…〉 57. Up slew her Prayer , and knock'd at Jesus 〈◊〉 So loud it knock'd , that straight He let it in ; In , to his Favours Presence-chamber , where His gratious Entertainment it did win : Its Embassie was heard , and Jesus granted What ever Psyche in this buisnesse wanted , 58. This bred fresh Courage in her Heart , and She With doubled Gallantrie adventured on Her noble Work : Her ancient Royaltie Which bold Incroachment oft had trode upon , She ment to reskew , and assert her Crown ; Though for her Spouse s sake , more than her own . 59. A general Court She cals , and summons all Her Subjects in , to know her royall Minde : Large the Apparence was ; both Great and smal 〈◊〉 slocking in ; for none durst stay behinde , So 〈◊〉 the 〈◊〉 was , and they 〈◊〉 〈◊〉 〈◊〉 did expect that Day . 60. No sooner had this 〈◊〉 till a the Hall Of 〈◊〉 palace , but in 〈◊〉 State Being ballas'd with her 〈◊〉 and her 〈◊〉 She thither comes , and takes her 〈◊〉 〈◊〉 : Up stood the Company while She 〈◊〉 down , And bow'd their Heads to 〈◊〉 and to Her 〈◊〉 . 61. How kindely She that general Homage took , As Earnest of their several Duties , She First certifi'd them by her gratious Look , ( With which she paus'd a while , for Majestie Must not make haste , ) then by her softer Tongue , From whence her charming Honey thus She Wrung . 62. My multiplyed Self , sweet Company , In whom as many and as sundry lives I live , as you enjoy ; how dear and high Content to Me your loyal Presence gives , I must not tell you now ; it were too long A Storie , and would doe the other Wrong ; 63. The other Storie ; which would more than fill This Day , as having cost Me several years To travell through it , should I trie to tell Its severall Wonders : but against your Earer I piot no Tyrannie , nor aime to break Them on a tedious Narrations Rack . 64. Through many Climats I have whirled been By the sweet Conduct of my Guardians Care : The world clad in all fasbions I have seen , And how their Clothes and Manners Mortals wear ; Fair Cities , foul Inhabitants ; and poor Hamlets , yet such as noble Spirits bore . 65. I saw Men live in their Out sides alone , Scarce thinking that within a Soule they had : And yet , because it was the fashion , Themselves a Cloke they of Religion made . A Summer Cloke , so light and thin , that they Felt it not when upon their backs it lay , 66. I saw the World its fatal Bane imbrace , And loath the Antidote of Pietie : I saw Devotion loaded with Disgrace ; And humble zeal disdained by those high And silken Things , who know no way to be Gentile , but Pride , and sinfull Libertie , 67. Seveerly-holy-Soules expos'd I saw To lustie Gallants Scorn and Hatred , who Upon their patient Heads the Check did throw Of foolish Singularitie , though no Pretence there were , but that they down the Tide Of deep Damnation would not with them ride . 68. The holier Stories , whence the Holy-land Deriv'd its Name , I by their footsteps read ; For many still doe deep imprinted stand , To honest Pilgrims aim to give , and lead Their Hearts on in that venerable Path Which , for their sakes , Divine Love traced hath . 69. But by that Lesson of Humilitie Both proud and confident I strangely grew ; My own poor waxen Wings I needs would trie , And willingly from those stout pinions flew Which Phylax alwayes for my service spread When sturdie Dangers Me encountered . 70. My Wings , alas , did onely me commit An helplesse Booty to the Birds of Prey ; For Kites and Vultures straight did me beset , Whose foul Heretick Tallons pluck'd away My best and fairest Plumes , and did prepare My blood and life away with them to tear . 71. But Heav'n and Phylax present pitty took , And snatch'd me from that fatal Company , Unto a Palace whose illustrious Look Revived mine , whose generous Courtesie More royal Things bestow'd on Me , than those Plunders wilde Law made forfeit to my foes . 72. This was Ecclesias famous Court where I Beheld the Miracles of Discipline : No spectacle e'r blessed Mortal Eye With sights more venerable and divine : Upon my Heart they grav'd themselves so deep That their Impression it must ever keep . 73. So sweet a Calme of heav'nly Peace was there That no Disturbance could it self intrude ; Which made it genuine Paradise appear , All over with harmonious Pleasures strewd . His Duty to each Officer was known , Who lov'd it best , because it was his own . 74. And happy are those Courts , and onely those , Where in all Offices Content doth dwell ; Where every Courtier , were He put to choose , Would onely be ambitious to excell In his own Place , and covet to appear Splendid in none but in his proper Sphear . 75. Such genuine Beams as theirs , can onely be The comely Glory of a Princes Court : Thus doe the prudent Starrs above agree To swell and garnish Heav'ns Majestick Port. Thus every Orb loves his own Way , and on His mighty Journey doth with Musick run . 76. Thus those more radiant Sparks which on the face Of the pure Empyraeum glittering are , The holy Angels , hug their proper Place , And wish no nobler Work than meets them there . And who can say Us Nay , if stoutly we Resolve thus to adorn our Politie ? 77. Right glorious those Examples are by which We are invited thus to Honors Way : What Tongue would not unto its highest Pitch Advance it Selfe , to consecrate a Lay Of Praise to them ? And why should we admire That which doth not spur Us unto Desire ! 78. All shame forbid our Spirits should flag so low As not to pant and reach at Excellence . What though it cost Us All a sweating Brow ? The Gain will more than crosse out that Expence . 〈◊〉 , Ease is the Rust of that brave Metall Which strengthens noble Spirits for Virtues Battel . 79. Come then ; Henceforth let it Enacted be , That All their Bows unto the utmost bend ; That generous and hardy Industry Through all our Court its active Arms extend ; That every one doe in his Office prove How much my Credit , and their own they love . 80. Though I be Queen , yet I my selfe submit , And bend my Neck unto this Common Law ; The Yoak as well for Me , as you will fit , And be assured I my part will draw : If e'r you see Me shrink , or Labour shun , It shall be your Discharge from going on . 81. But if you winch and kick , and will not be Partners with Me in our propounded Prize ; I am no Young ling now , Maturity Dwells in my Hand and Brain ; will can I poise My Sceptre , and know eas'ly how to make Those who disdain to how , be fain to break . 82. I paid an high price for that Learning I Bought when Agenor made his Market here . And who can blame my Prudence , if I try To make the most of what cost me so Dear ? It must , and shall appear , How well I know That Kindnesse makes but Rebells bolder grow . 83. But ô , I feel how ill upon my Tongue This Threatning rellisheth ; My Breath should I More willingly expend upon a Song In Commendation of your Loyalty : Your Loyalty , which now , me thinks , I see Already flaming to this Law , and Me. 84. She ceased here . When loe , about the Hall A musing Silence for a good while lay . Divers were there , who thought this Law would fall Too soar and heavy on their Backs ; yet they For fear their Party should appear too weak In Votes , durst not their Motions open make . 85. Not with their Tongues : But with their Eyes about The Room they walk'd , and question'd one another : In every Look they met with Hope , and Doubt , Which mutualy their trembling Selves did smother : Their Shoulders some & some their Heads did shake , Confessing what they were afraid to speak . 86. At length presuming it the safer way Their Vessells down the potent Stream to steer , They with the rest , resolved to Obey What they could not withstand . Thus thanklesse Fex Of being broken by the Windes , doth make The lazie Clouds long voyages to take . 87. The whole Assembly thrice bow'd to the ground , And 〈◊〉 profest their Thanks unto their Prince , Whose carefull Wisdome such a way had found To yoak her Subjects unto Excellence : And may Rebellions Brand and Curse , said they Mark and revenge all them that disobey . 88. Thus pass'd the Act : which being fairly writ , Upon the middle Pallat of the Hall , Was hung by Psyche 〈◊〉 Command , that it Might of their Duties daily warn them all . So is the Rod stuck up at Schole , whose look Doth awe the idle Children to their Book . 89. But She to practise what was now Decreed , Begins with Them who easiest were to tame ; That their Example afterward might breed A strong and stinging Argument of shame To lash those Servants who more manly were If they , more weakly , should their Task forbear . 90. Her Porters five , shee called one by one , Their several Instructions to take . Opsis was first , to whom she thus begun : Although thy Place and Nature Thee doe make In most Discoveries apt and quick , yet I Further than thou , can into some things spy . 91. Beleeve Me then , thou hast most need to be Jealous of what usurpeth Beauties face ; Danger is politick , and Treachery Too wise to lodge in a suspected Place . The richest Soil the rankest Weeds doth bear ; The deepest Holes in silent Rivers are . 92. That Apple which bewitch'd our Grandames Eyes , Was in Pomona's goodliest Roab array'd ; It s plump and ruddy Cheeks did fairly rise , And seeming Smiles in all its Count'nance playd ; But yet such Venome in its Juice did lie , As pour'd on all the World Mortality 93. Fair were the Grapt unto good Noahs Eye , Nor with lesse Pleasure faun'd they on his Taste ; His unsuspecting Heart was also by Their sweet Inchantments ravish'd , till at last His treacherous Guest tripp'd up his heels , and bore Him over shamefully upon the Floor . 94. Elisha's Servant saw no cause of Fear In the Wilde Vine , whose Gourds did him invite To fill his Lap ; so delicate they were , And held such Correspondence with his sight : Yet , cheated Man , He did he knew not what , And shred abundant Death into the Pot. 95. The wisest Prince , but Heav'nly Wisdomes King , To Folly was betrayed by his Eyes ; Which in his Queens bright Beauties rioting , Prevailed with Him first to Idolize Those Female Powers ; and then fall down before What he set up , and Stocks and Stones ad ore . 96. When Juda's Eyes would needs enamored be Of dangerous Monies gaudy glistering face , Those richer Beams they could no longer see Whos 's pure Exuberance did his Masters grace : But he , blinde Traytor , to eternal Night Betray'd himselfe in scorning Jesu's light . 97. That gorgeous Fruit which dangled on the Trees That shaded Asphaltite's cursed shore , Out-vi'd in fragrant Gold th' Hesperides Renouned Boughs , and more Enticements wore Upon its Cheeks ; and yet this Statelinesse Was but of Ashes and of Stinks the Dresse . 98. Be wary then in time , for fear some Bait Doe ssiely steal an Hook into thine Eye ; For fear some sweet and beauteous Deceit Poure Bitternesse on thy Credulity . Security delights in Fears meek Cell , But scorns in Confidence's Towers to dwell . 99. Thou never wilt repent thee of thy Cost If thou Watch before thine Eyes dost set ; Two nimble Lids thou alway ready hast , Which , if thou wilt , all Dangers out can shut . O let it not be said , that thou dost keepe Those Curtains onely to enclose thy sleep . 100. When Dinah's Eyes would needs be gadding out , And walk in Hamors Court ; though honest she Onely to feed her curious Fancy sought , Insnar'd she was in Shechems Treachery , And , silly Mayden , suddenly became An Holocaust to Lusts unhappy Flame . 101. Be prudent then , and never waste thy Look On any Thing but what concerneth thee : Thy proper Bus'nesse is the safest Book On which thy Studies can imployed be ; If thou on any other cast thine Eyes , Thou onely Errors readst and Heresies . 102. Thou se'st what Task I set Thee , that thou mayst Be safe and happy , as my Selfe would be . So shall thy Tears be uselesse , when Thou hast No Crimes to wash ; so shall the Bravery Of thy sweet Beams for ever be intire , And fear no mischief from Hells gloomy Fire . 103. The time will surely come , and shortly too , Which will this Abstinence of thine requite , When thou shalt rove and unrestreined goe Through all the Beauties which make Heav'n so bright : Discredit not with Earthly sights , those Eyes Which are design'd to read the glorious skies . 104. The glorious skies ; and what more glorious is , The gallant Eyes of Jesus , whose divine Irradiations of eternall Bliss And royal sweetnes upon them shall shine , When they have done their duty here beneath , And shall by Him awakened be from death . 105. Which duty surely never will be done , By dwelling on that Mirrour in thine Hand ; That brittle Embleme of Corruption , Which though a polish'd out-side doth commend , Is yet welneer as sleight a thing and vain As is the Image that it doth sustain . 106. This Charge with anxious and dejected Look Opsis receiv'd , and trembled at its weight : That tremor threw her Mirrour down , and broke It on the ground : which she observing , strait With many a foolish Tear its Death lamented , And took her leave , unwillingly contented . 107. The next was Acoe ; who came dancing in , And with her wanton fingers tripped o'r Her tickled Lute ; by which she hop'd to win The favour of her awfull Soveraign ; for She felt the Pulse of every string , to see Where d well'd the sweetest Soule of Melodie . 108. Psyche , untill the Galiards Close , was mute : But then , she said , now lend thy heed to mee , Who will requite thy Layes : I grant thy Lute Cheerd and encourag'd by Arts Braverie , May pant thee Airs more sweet in thy esteem , Than from my Lips into thine Ears can stream : 109. But what is sweetest , is not alwayes best , And therefore not so sweet as is its Name : Else the Inchanters Pipe must be confest To merit all the loudest Trumps of Fame , Although its Tunes Hels dangerous Hisses be , Skinn'd fairely over with false Harmonie . 110. Else should the warbling Siren be preferr'd Before the Linet and the Nightingale , Although no roaring Tempest e'r were heard Which with more certain Poril did assaile The Mariner , unlesse with timely Care Against her Musick He seal'd up his Ear. 111. Else the Hyaena , who with friendly tone Knocks at the Door , unto the Lambs should be As courteous as his Salutation , Though all his meaning be but Treacherie ; And that same Mouth which them bespake so fair , Prepared be the silly Sheep to tear . 112. Else should the Parasite , whose Trade it is To feed and cloath Himself by praising Thee , And stroaking all thy rankling Wickednesse , Be a more usefull trustie Friend , than He Who for thy breeding Cankers sure prevention Applies the Corrosive of sound Reprehension . 113. Remember Acoe , with what wiley Words The Serpent ointed Eve's imprudent Ears : Yet all the Syllables were two-edg'd swords , Long-bearded Arrows , or envenomed Spears ; Which flew not onely through Her carelesse Heart , But to the End of all the World did dart . 114. That Serpent seeing what himself had done ; Took wise and wary Warning ever since : So did his cunning Generation Who stop their Ears against the Influence Of soft Enchantments . And it can be no Disgrace to learn a Virtue of thy Foe . 115. Had Delilahs tongue not been so Musical , It ne're had ventur'd upon Sampsons might , Nor in his Chamber conquer'd more than all Philistia's Powers could do in open fight . But when the strongest Bands were all in vain , With her soft-language she did Him enchain . 116. Puff'd with Heav'n-daring Pride and Victorie , Great Holofernes fear'd no dint of Fear , When walled in with his vast Army He Vow'd , the Jews stock up by the roots to tear : Yet Judiths glozing Tongue made Him her Prey . His Heart first , then his Head she stole away . 117. O then let Prudence stop thy sober Ear When any worldly Charm doth tune its strings ; Much happier is it to be deaf , than hear The Musick of those faithlesse Flourishings , Which sliely stealing to thine Heart , will there With everlasting Jars thy Conscience tear . 118. The Voice of Truth , though wonderous plain it be , Flows with more Hony than all Tongues beside ; With Hony so sincere , that Puritie It selfe a long with all its Streams doth glide : Here mayst Thou be Luxuriant , yet thine Ear No Surfet from this Fulnesse needs to Fear . 119. Let others slander't with the Name of Pride ; I 'l stile it Virtue in Thee to disdain That empty Foam of Prattle , which doth ride Upon the idly-busy Tongues of vain And shallow Men , who though they all the Day Spin out their long Discourses , Nothing say . 120. Have patience tickling Accents to forbear A while , that Thou the best of them mayst gain : Years post about apace ; the Time draws near When thou exalted on Heav'ns glistering Plain With those rich Notes shalt enterteined be Whose Consort makes the Sphearik Melodie . 121. My Philax's blessed Voice there shalt Thou hear , And all the Winged Quire , whose dainty Tongues The Triumphs and the Joyes of Heav'n doe chear With the brisk Raptures of their lofty Songs : Songs which no Ears must drink , but those which are On purpose kept , and not enchanted here . 122. On Acoe so hard this Lesson grated , That in her Heart she wish'd she had been deaf : Yet since their old Rebellion was defeated , She feard the Senses could have no Releif By standing out : And well she knew beside , Who most should feel it when her Queen did chide . 123. She Sigh'd , and let her Lute-strings down , as though She loosned had with them those of her Heart And then , O sweetest Wombe of Pleasures , how Shall Acoe live , said she , now I must part With Thee ! And here She fetch'd another Sigh , And kiss'd her Lute , and gently laid it by . 124. Next , Osphresis came in ; who in one Hand Courted a Civet Box , and in the other A nest of Rose-budds built upon a wand Of Juniper , and neatly set together . Which Psyche seeing , Use it warilie , Roses wear Pricks , as well as Leaves , said She. 125. Could all the Balme of Gilead , all the spice Of happy Arabie , but inform Thee how To counterplot those fatal Miseries Whose certain seeds in thine own heart doe grow , I could approve such Helps : But They We know Are frail and mortal Things , as well as Thou . 126. Alas so deep Corruption rooted is Ev'n in the Centre of thy fading Breast , That O dours strive in vain to weed and dresse The tainted Soile . How largely 't is confest By former Ages dead and rotten now , How sure Mortality in Man doth grow ! 127. And shall the Son and the Apparent Heir Of Rottennesse , mispend his Time upon Unnecessary Sweets , by which the Air Trimm'd and inriched is , and that alone ? Sweets which each silly Wind which whisketh by Snatcheth , and scattereth in proud Mockery ? 128. Why should'st Thou take such Pains to make the Prey , Of stinking Wormes so sweet and dainty ? why Upon perfumed Pillows wouldst Thou lay Thine Head , when it to rot must onely lie ? This Cost and Pains for nothing usefull be But doubling of Corruptions Victorie . 129. Wert not a cheaper , and a wiser plot Aforehand with displeasant Smells to be Acquainted , that the brackish Grave may not By being strange , be bitterer to Thee ? At least not to be tainted with the Sweet Contagion which in Perfumes We meet ? 130. O Osphresis , that Thou didst truely know What Crops of Odours and what Beds of Spice ; What Hills of Sweets , what Plains of flowers grow In the delicious Lap of Paradise ; Thou couldst not chuse but generously disdain These poor Perfumes of Earth to entertain . 131. Yet all the purest Names of Odours are Short of that everlasting Incense which From Heav'ns high Altar doth its volumes rear , And Blessednes it self with sweets inrich . Save than thy self for these which will one day Thine Abstinence with Plenitude repay . 132. And yet mean while I will to thee allow Far richer sweets then those Thou throw'st away ; In virtue's Garden doe but walk , and 〈◊〉 hou Shalt meet such spicy Breaths of holy Joy , As will compell thy ravish'd Soule to think This Worlds Gentilest sent , but pretious stink . 133. Such Breaths as will perfume thy heart indeed , And all thy Thoughts and Words aromatize , Untill their odorous Emanations breed Delight in Gods own Nostrils , who doth prize The sweetnes of all Incense by the sent Of the meek sacrificers pure intent . 134. Here Osphresis thrice on her Civet , and Thrice on her smiling Posie smelt ; but yet At length she dropp'd them out of either Hand , When she perceived Psyche's Countenance set With a wfull Resolution , and strait As Geusis enterd , meekly did retreat . 135. Geusis brought in her Hand an Honey-combe , Which prompted Psyche thus the Maid to greet : What if that Nest of sweetnes hath no room For any thing that is intirely Sweet ? What if the Bee hath in that Cabinet More of her sting , than of her Honey set ? 136. Full hard it is to eat no more than may True friend-ship keep twixt safetie and delight , The least Excess will Thee to Pangs betray , And break thy Work by day , thy Rest by night . Indeed a surfet goes most sweetly down , But strait with Gall the heart is overflown . 137. The raging Sword 's a keen and ravenous Thing , Witness whole Armies swallow'd up by it : Yet Luxury doth wear a sharper sting , And wider ope her hungry Throat is set . No reeking steel thou ever yet didst see Blush in the guilt of so much Blood as Shee . 138. Of his Sobrieties sage stayed weight Had great Belshazzar not been cozen'd by The cruel sweetnes of her soft Deceit , He had not in Heav'ns scale of Equity Been found so light , as by Darius down From his high Empires Zenith to be blown . 139. Of Her in time had Dives taken heed , When in each Dish for him She lay in wait , When into every Boule her self she shed , And made of each superfluous Bit , a Bait ; Beneath the wretched Gallant had not lain Acting poor Lazarus his part in vain . 140. His broiled Tongue had not so clamorous been In lamentable Out-cries to obtain No crowned Cups of lustie foaming Wine , But a few drops of Water , to restrain Those free and jovial flames which now did trie On him another kinde of Luxurie . 141. But Lazarus , whose meek ambition was No more than with this gluttons Dogs to be A Commoner ; unto the sweet Embrace Of Abraham , and of Felicitie Mounted on Angels Wings did ride , and there Injoy'd a fuller Feast than Dives here . 142. Wise Saint , his stomach he had sav'd , that he With a full appetite might thither goe Where sumptuous dainties in their Kingdome be , And purest Pleasures by whole Rivers flow : And if thou after him would'st thither climbe , Be sure to trace his footsteps here in time . 143. I know the Bords of many holy Soules In fatnes often have been seen to shine , On which their golden over-flowing Boules Foamd with the heat of aromatick Wine : But canst thou say that they themselves did so ? Surely their Looks and Lives will tell thee no. 144. This constant Plenty did but keep them to Their Temperances daily Exercise ; They into hardy Virtue 's Lists did goe When to their Bords they went , to play the prize Of Abstinence , and trie their conquering might On that arrayed Army of Delight . 145. Heroick 〈◊〉 were these , who hedg'd in by A seige of superfluitie could yet Maintain brave Moderation ; but thy Metall and Tempet , Geusis , are not fit To wage War with Temptations ; No , 't is well If thou by flying canst thy safety steal . 146. To a spare Diet 〈◊〉 . There thou may'st eat And drink thine Health ; but never in Excess : Excess makes Sicknes reek in all thy Meat , And with thy Liquor doth full Surfets press Into thy Boule ; by which before thou art Aware , thy Head is drowned , chok'd thy Heart 147. But soveraign Fasting never fails to be An happy Purge where these bad Humours reign ; Whil'st other Physick drains thy Purse , not thee . This never doth Evacuate thy Coin. Not operate on any thing but those Who are thy Bodies or thy Spirits Foes . 148. Thou know'st my meaning now : But know withall I love thee better than to let thee be Unpunished , if thou shalt swerve or fall From this fair Path unto Felicitie , And with such Ballast stuff thy self as will It Heav'n prevent not , lag thee down to Hell. 149. Close all this while had Geusis held her Combe ; But the smart dint of this last Word did smite It from her Hand , and spill it in the Room ; At which the sullen Maid began to bite Her lips , but marking then stern Psyches Ey , She bow'd her head , and made her will comply . 150. Scarce was she out , but mincing Haphe came , Whose Hands were in a Muff of Sables drown'd ; Her Body was disposed in a frame Of wide and easie Clothes , courting her round With silken flattering softnes ; neither Pin Nor Seam presum'd to touch her dainty skin . 151. Psyche smil'd at the sight : And what , said she , If that soft furniture grow thick with 〈◊〉 ? If Hair or Sack-cloth far more gentle be Which close and strait on hardy Bodies sticks ? Alas the Wounas of 〈◊〉 more dangerous far Than those of sharpest Swords and Arrows are . 152. Those Weapons wounds can never further sink Then to the Bodies bottome ; but a proud Attixe doth sadly soak the Soule , and drink Its best blood up ; nor knows she how to shrow'd Her self from this Mis-hap so long as she 〈◊〉 her Delight on outward Braverie . 153. Potiphera was deepar wounded by The delicacies of her soft Array , Than holy Joseph who did clothed lie With Chains , although the Iron made a way Into his Soule : Her wounds did her destroy , His cur'd their Earthly Pain with Heav'nly Joy. 154. Thou know'st in what a soft and curious dress Madam Herodias danced down to Hell ; Whil'st reverend John array'd in simplenes . All 〈◊〉 off-spring nobly did excell ; And though in Herods Court despised , yet Plain as he was , he into Heav'ns was let . 155. Hadst thou beheld his home-spun Camels hair , And lethern-Thong which did his Loins embrace ; How would thy Lawns , thy Silks , thy Sables dare To shew their cowardly effeminate face ? How would thy worthlesse skin indure to see It self in fairer Roabs than glorious He ? 156. Hadst thou beheld that course and rural suit Which Gods own wisdome did for Adam make ; How would the sight thy gallantry confute Who all the dainties of the World would'st rake Thy vulgar Carcase to array , when he The King of Earth , in Skins must cloathed be ! 157. Gods Copie satisfi'd the Saints of old , Who sought no further than the skins of sheep And goats , in which their own they did enfold ; And from that rude and plain Plantation reap A royall Harvest , now being clothed by The glittering Roabs of Immortalitie . 158. No Beds of wanton Down desired they Wherein to loose themselves , but were content In Dens and Caves their manly Heads to lay ; Where they to Rest with suller Comfort 〈◊〉 Than pompous lustie Solomon , when he Stepp'd up his Couch of stately Ivory . 159. Nor was it ever known that Perl did lie In any shells but wonderous course and plain ; That any Search could Gold and Silver spie But nestled in some dark and dirty vein Of Earth ; that gallant Sparks of Fire could rest But in some rude Flints black unlikely Breast . 160. I grant Distinctions of Degrees require Such Garbs as may their Dignities proclaim ; Not that they by their outside beams aspire To gaudy foolish Glory ; since their Aim Is , or should onely be , by this fine Art Their Places proper honor to assert . 161. Else the perversly-blear , and peevish Eye Of rude and stubborn Mortals would not see What awfull Lustre flames in Majesty ; Nor how the Sacerdotal Temples be With venerable Priviledges crownd , Which from their sacred Office doth redound . 162. This made Heav'ns Ordination of old , The consecrated Body of the Priest With reverence-commanding Gems and Gold , And finest Linens Purity invest . But what 's all this to thee , whose private State All publick Ornaments may well abate ? 163. My peremptory Pleasure therefore is That thou the best Examples copie out ; Since thou delighted art with Tendernesse , Be Tender of thy Blisse ; and never doubt But that will softer prove , and warmer be Than are thy Wishes , and that Muffe to thee . 164. Almost as loth as the Beasts back which bred That furtie Skin at first , did part with it , Haphe , by this sweet Violence conquered , Dropp'd down her Muffe , and did her head submit . But yet she shrunk her Shoulders , and betrayd She thought the Load sad which on them was layd . 165. Psyche , her Cinque-Ports being thus secured , For * Glossa call'd ; who cheerfully came in , And with a thousand Complements allured The good opinion of her frowning Queen : But thou mistaken art , said She , for I By numerous Phrases count not Loyalty 166. Truth 's quickly said ; for pure unspotted she Delights in her own genuine Nakednesse , And scorns that ceremonious Bravery Which Flatteries deformity doth dresse . Dull Wood alone doth Vernice need , but Gems Are brave in their own native naked Beams . 167. Much Talk is either stretched out by lies Which poyson all the Streams wherein they flow ; Or tricked up with handsorne Vanities , Which like fond Ribands serve but for a show , And rather catch Spectators Eyes , than tie That unto which their false Knots they apply ; 168. The idle froth which plays upon the face Of troubled Waters , swelleth not with Winde So thin and faint and sleight and empty , as Is that which bubbles from a royled Minde , When over-flowing Wisdomes sober 〈◊〉 In drunken Prattle on the Lips it swimms . 169. As thy next Neighbour Geusis soon may be Luxurious by too much Taking in ; So thou must of an opposite Luxurie Be carefull ; for if once thy Lips begin To give the Reins to Words , it is great chance But they will drown thee in Intemperance . 170. Silence , her Master never did undoe But ô how guilty is Multiloquie Of this unhappy Treason ! Nature , who The Danger spi'd by Providences eye , Was studious this Mischief to prevent , Whilst unto thee a double Guard she lent . 171. The outer are thy Lips , which though they be But soft and tender , yet their two-leav'd Door So close they shut , that not the first Degree Of Words , not Breath it selfe , has power to bore Its way , but forced is to goe about , And through the Notes Sluces wrestle our . 172. The inner are thoso Ranks of Ivory Which strougly barracadoe up thy way ; No itching busie Bubble can get by Except its Passage these to it betray . T is no hard task for thee to rest in peace , Who strengthned art by two such 〈◊〉 〈◊〉 173. Before Thou speakest , Thou art Queen alone And hast the free command of thine own Thought ; But unto forreign Jurisdiction Thou yeeldest it when Words have blown it out , For strait 't is subject to the cruel Laws Of every Auditors censorious Jaws . 174. When thou giv'st leave to other Tongues to walk , They travell for thy Gain ; if Wise he be Who speaks , thou learnest Wisdome by his Talk , If Foolish , thou getst by his Vanitie A wholsome Warning : But when thine own Cock Alone doth run , thou spendest on the Stock . 175. Fear no discredit by Pauciloquie ; All Jesu's footsteps high and noble are , Never was humble Sheep more mute then He Before those who his humane fleece did shear : And if the Word himself was not ashamed Of Silence , why should it in Thee be blamed ? 176. What will it boot thee to enhance the score Of these Debts which to Heav'ns Judge thou dost owe : A strict Acconnt Thou must give up before His dreadfull Throne , of all the Words that flow From thee in vain ; why then wilt Thou to death Be sentenced by thine own lavish Breath ? 177. Improve it rather in a holy Thrift , And unto Heav'n let it thy Prayers blow , Or thy loud Hallelujahs thither lift ; And not , like wanton Windes , play here below . But if Thou needs wilt idely prattle , I Must deal in 〈◊〉 with thy Vanity . 178. No Word could Glossa unto this reply , But look'd demurely , and obeysance did : Her conge to withdraw , in Psyche's Eye And in her Nod , no sooner did she read , But out She meekly went , and left the room Unto the Passions who were thither come . 179. As these in order stood before the Throne , With serious Looks the Queen first awed Them ; Then thus She spake : Now you are here alone , I am content to tell you what esteem I have of you , so long as you can be What Heav'n has made you , to your selves , and Me. 180. Of all the Commons which Allegiance owe To this my Crown , I you repute the best ; More quick and generous Service you can show Than those whose utmost Faculties doe rest In grosse exterior things , which onely are Labouring in Sensibilities dull Sphear . 181. Upon your backs I can far higher slice , And with more speed , than on the Senses Wings : By you I wellcome bid , or I defie The Tributes which to Me their Service brings : You are the lively Mirrour which presents My dispositions truest Lineaments . 182. The inward Body of the Soule are you , The Outside of the hidden Heart : All springs Which peep up there , apparently doe flow In your free Chanels ; the abstrusest Things Which in the Mindes dark Temper nestling ly , By you exposed are to every Eye . 183. But as your naturall Power and Worth is high , So is the Guilt of your Extravagance : Though Wormes , the Sons of Dirts all nuzzling 〈◊〉 In their Dames bosome , they do not inhance Their Basenesse ; but should Birds do so , in them The Crime would foule and most unnatural seem . 184. Be then but truely what you are ; but flie In your own Sphear ; and you shall surely meet Together with your own felicitie My Praise and Love : damp not that generous 〈◊〉 Whose embers in your Veins desire to flame Into the lustre of eternal fame . 185. Love know thy Self , and own an holy Pride ; Thine Arms were never framed to embrace Such low and worthlesse things as can abide Beasts for their Owners : Never then disgrace The gallantrie of thy illustrious Wings By flagging here about vile earthly Things . 186. Though to Humilities submissive Law Thou a sworn subject art ; thine Aim may be At Excellencies fairest Top ; for know That Meeknes traceth Jesu's steps ; and He , Ev'n through Contempts black Valley , did ascend To Glories brightest Throne at Gods right Hand . 187. Virtue , and Heav'n ( the soile whence it did spring ) Exposed are to Thee a noble Prey : If rotten Earth can more allurements bring , More Worth , more satisfaction , than They ; Poure Scorn upon Them , and thy Self apply To hug the Pleasures of Mortality . 188. The great Adventures of all Saints deride , Who spent their lives those Prizes to obtein ; And blesse those Spirits who swum down the Tide Of 〈◊〉 short Sweets , into that Gulfe of Pain Where endlesse Horrors boile , and where ev'n Love It self is changed , and doth Hatred prove . 189. Fear , be not Thou afraid to know thy Part : 'T is not to Quake at all the Powers which Hell Or Earth can band against thy jealous Heart : Those Tempests all are chained , and can swell No highet than that Hand permits , which is Stretch d out to sheild Thee from their Boisterousnes . 190. See'st Thou that single Hair which shivering lies Upon thy Breast , & dreads the gentlest Winde ? Were all th' Aerial Principalities Into one Knot of Violence comb in'd , 'T would pose their Might and Wit to tear it thence , If stopped by that Hand of Providence . 191. Thy duty is to tremble at the Sight Of that foule Monster which makes Hell so black ; Sins face alone is that which needs affright Thy tender Eyes ; a Face , whose Beames can make The Basilisks fell Emanations yeild To them the glorie of all Poisons field , 192. Yet if thy wilfull Eyes will not attend Unto the Terrors of that dismall Look ; View but the Horrors of a Cursed End , And make Eternall flames a while thy Book ; There shalt Thou read what will deserve to be With frightfull Quaking ente rtain'd by Thee , 193. And in this shaking fit shalt Thou admire What Madnesse makes fond Men to tremble at The frowns of Fortune , or a Princes Ire ; Yet never fear the Wrath of Vengeance , that Enrag'd by Brimstone in the Burning Pit , Gapes wide for All who , sleighting , merit it . 194. But when with soft and gentle Tremor Thou Wousd'st sweetly exercise thy Self , apply Thy reverent Thoughts to Him upon whose Brow Sits the bright Crown of highest Majesty : God to wards thire will his own Eyes incline , And on thy Heart with daintie Awe will shine . 195. And thou , stern Hatred , as relentlesse be As Rocks , or Soules of Tigres , in thy Spight ; But see the Dart of this thy Crueltie Misse not its proper Butt ; thine onely fight Must be with Wickednesse , on which accurst And dangerous Enemy , doe all thy worst . 196. All other Foes , how fell so e'r , belong Unto Loves Jurisdiction , for She Knows how revenge to take on any Wrong By drowning it in mighty Charitie : Thy Wrath is sharp , but Hers is gentle ; Thou With Steel dost break but She with Warmth doth thaw . 197. Be wary then to guide thy Stroke aright , For close the Sin and Sinner joyned are ; Least when against the Crime Thou think'st to fight . Unto the Person thou extend'st thy War : The Person 's Gods , who Nothing Hates which He Hath made , and therefore will not suffer Thee . 198. Hope , lavish not thy fruitlesse Expectation On any Birth which this World forth can bring ; Why should st Thou dance Attendance on Vexation : On Winde , on Froth , on Shaddowes vanishing In their original ; and gape to be Replenished with pure Vacuitie ? 199. On Fulnesse rather wait , and lift thine Eye , Thy longing Eye , to Heav'n , where it doth dwell ; Far off indeed the Object is , but thy Discerning Power at distance doth excell : Be brave , and confident , Thou canst not misse A Mark so ample , and so fair as this . 200. Since Absence than is Nothing unto Thee But its bare Name , ( for to thy reaching Eye The Thing is Present , though it hidden be In the dark Bosome of Futuritie , ) O be Fruition ; 〈◊〉 thy 〈◊〉 . And climbe 〈◊〉 into 〈◊〉 . 201. But Thou , tart Anger , nev r gad abroad To finde Meat for thy washpish Appetite , Home will supply Thee with sufficient food . Food which would fatten Thee with true Delight : What faults soever Thou espiest here , Fall to , and make thee merry with the Cheer . 202. This Item doth no lesse belong to Thee Pale thoughtfull Jealousie ; Let no surmise Of Others Bus nes breed Perplexitie In thine ; but in ward turn thy prying Eyes , And give the reins to thy Suspition here In any thing which is not fair and clear . 203. I give thee leave , ev'n not to spare thy Queen ; Be diligent , and if thou wilt seveer ; For such an One in time past hadst Thou been , Immured safe in neversleeping fear Psyche could not have layn subdued by The Charms of Lust , and fouler Hercsy . 204. Yet Sorrow , thou thy Tears may'st safely spend On forreign and on publick Mischiefs ; Thou Mayst help Compassion freely to extend Her reaching Bowels , and her Bounty show In sympathetick Tendernesse to All Whom tyrannous Disasters hold in Thrall . 205. Provided , all thy Store thou pour'st not forth To quench thy Neighbours flames , but savest some To wash away the stains which from thy Birth Have daily multiplyed here at Home . These well deserve them ; but no Drop shalt Thou On any Temporal Losse of mine bestow . 206. O no! A Tear's nobler Thing than so , Nor must be squander'd in such vain Expence : No Oriental Pearls , though married to Some rich Embroydery , show such pretence To Beauty ; as the pretious Beads , whose Mine Lives in the fertile Wombe of humane Eyn . 207. Let wanton Fortune take her proud Delight In trampling on what Error Goods doth call ; That Title on their Back cannot sit right Which at vain Changes beck must Rise and fall : Let her insult ; why should thy Tears flow down For Fortunes fault , and not lament thine own ? 208. Joy , thou hast heretofore too carelesse been In distribution of thy lavish Smiles ; What is 't to Thee , if fields abroad are green , If Plenty with her Blisse thy Coffers fils , If any thing without Thee prospers , when Thou poor , and parch'd , and barren art within : 209. If thou at Home canst nothing worthy finde Of thy applauding Notice ; no brave feat Of resolute Virtue , no soule-plying Winde Of Heav ns great Spirit , no adventarous Heat Of holy Love ; alas thy Merriment Is but th' Hypocrisie of Discontent . 210. 'T is but a Shaddowie Dreaming Pleasure which Doth float and play in thy fantastick Brain , And cannot unto thy Hearts Region reach Which still beclowded is with pensive Pain : Yea ev'n thy Laughter doth with Wrinckles plow , Thy face , and in thy Mirth , Cares Visage show . 211. Wherefore in God , and what of Him in thy Own bosome thou canst see , fix thy Delight : And then walk out ; yet onely to descry What Hearts doe pant like thine ; that onely sight Abroad , deserves Thou shouldst Spectator be ; All else with Grief suit better , than with Thee , 212. And you the Rest , whose neer attendance on My royall Person doth in you require Exact and generous Duty ; see you run Not on the bus nesse of your own Desire , But mine ; which should be yours : and know , that I Better than you your selves can you imploy . 213. So in this Realm of ours such Peace shall rest As the intrusion of no storm shall fear : So of your selves you all shall be possest , And reign in your own Bounds , as I doe here : So no Agenor henceforth shall entise You to conspire to your own Miseries , 214. But if you scorn to walk in Honors Way ; ( Which way , is , Doing what becomes you best . ) Yet must not I permit you to betray Your own Capacitie of Welfare , least In your Mishap I prove a Sharer : no , Your Queen her Power better knows than so . 215. She ending here : The Passions each on other Cast their uncertain Eys , and much adoe They had their itching way wardnes to smother , These strict Injunctions did gripe them so : Yet none so venturous was , as to lead up Against the Queen , their Stomachs forlorn Hope . 216. Thus vex'd at one anothers Faintnesse , they Hung down their sheepish looks , and bent their knees In token they were ready to obey What Laws soe'r her Majesty would please On them to lay ; and so went blushing out That they into Subjections guilt were brought . 217. For those whose Palats never yet did taste The blessed Sweets of Holy Discipline , By wilfull Licences mad Revels cast Up their Accounts of Freedome , and repine At any Chains , although they keep them in From rushing to the slaverie of sin . 218. Psyche observ'd how they this Regular Bit Into their Mouths like sullen Horses took , How peevishly they foam'd and champ'd on it , As loth such serious servitude to brook : This made her instantly resolve to ride Them hard , and weary out their lustie Pride . 219. Nor theirs alone ; but the loose Senc's too , Whom their new Laws had almost Passions made , So hard they grated on their Necks , and so Straitly they ty'd them to a stricter trade Than they before had practis'd , or then was Profess'd about the World where they did passe . 220. She by a Peremptorie brave Decree , Enacted Scorn of every thing which here Earth useth as a Bait , to Luxurie , Pride , Avarice , or any Crime which bear Cheif Rule in Mortal Hearts , whil'st heedlesse they Mark not the Hook , ev'n when they are its Prey . 221. A general Proclamation then she made , That none who unto her did homage owe In any Case presume abroad to gad , Unlesse Necessitie along did goe As their Companion , who might limits set Both to their Walk , and what they did in it . 222. As when an head-strong Torrent , wont to throw His lawlesse Arms or every Mead where He Listed to riot , is enjoyn'd to slow In a strait Chanels Regularitie , The Stream with belking indignation beats , And foams agamst the Banks with murmuring threats . 223. So with vexatious , and yet fearfull , Wrath , Her Subjects pent up in these narrow bounds , In sighs and groans rebell against their Path , And every one his fretfull greif expounds In a long commentary of Complaint ; The onely freedome of their new restraint , 224. Were , other Subjects yok'd so close as We , Their Company would lighter make our yoke ; For Misery spred in Communitie Abates the terror of her cruel look : But how , said they , shall we endure alone The total weight of her Dominion 225. Were it the Fashion any where beside For Sence and Passion thus in Chains to lye ; Our Soules it would not torture to be ty'd At home in endlesse slavery : but why Must all the World laugh at our woes , whil'st we The sole examples of this Bondage be ? 226. Psyche , who all their struggling Murmurs heard , With awfull Majesty enflam'd her Eye ; And , Come , said she , if I must needs be Fear'd , Who would much rather have been Loved by All you my Subjects ; be it so ; for still Keep you intirely such I must , and will. 227. Yet since the Fashion 's all your plea , and you Of singularitie tax this your state ; As far as Reason leads , I will allow You your own Wish : But see you kick not at My royal Love , not force me to the Fashion Which Princes use in Rebels Insultation . 228. Know then the Fashion I have put you in Is that which made the Saints of old so sine , That they the Eyes of Heav'n it self could win , And ravish all , but those to whom divine And earth-despising Bravery doth seem Dimmer than is pale Gold and Silvers beam . 229. Yea that illustrious Realm whose situation Lies higher than the Stars , does not disdain To own what you repute a servile Fashion , But every Angel his own Will doth chain Close to his Soveraigns Law , and never flies Abroad , but when great Bus'nesse him imployes . 230. Tell Me not then , what Garbs and Humors are By the blinde foolish World ador'd ; but take Your copie from those Patterns which out-dare The Worth of any Parallel ; and make Those Men your Pitty , who make you their Scorn ; Your Fashion gorgeous is , but theirs forlorne . 231. These Words with such convincing Horror flew Upon the faces of the mutinous Rout , That all their Murmurs Blasts away they blew , And still'd the thoughts which in their bosoms wrought And since their Stomacks nothing had to Say , They nothing had to Doe , but to Obey . 232. Thus from exterior Troubles sequestred , Psyche at home close to her Bus'nesse fell : She , long before the Sun , was out of Bed , And call'd it Morning , e'r the East could tell Aurora rising was ; for I ; said she , Have fiercer Steeds to rule than Phoebu's be . 233. Then , higher into Heav'n than He doth ride , She took her leap ; so stout and sinewie were Her early Mattens , which her Soul did guide Unto the Pinnacle of Glory , where Her Praises , and her Prayers she before The foot-stool of her mighty Spouse did poure . 234. Her Hands then letting down , she set them to Their early Task ; and this was to prepare Clothes for the Orphans and the Widdows who Now all by Charities Adoption were Become her Children : thus did prudent she Bravely make fruitfull her Virginity . 235. ( And in this voluntary Off-spring she Took high delight : for those who Parents are By Natures Work , too oft engaged be In an unnatural Broods vexatious care ; But she from hers no Discontent could finde , Being the chosen Children of her Minde . ) 236. Yet with her Work her Prayers she mingled so , That she of both a goodly Checker made : In whatsoever Bus'nesse she did goe , Heav'n interwoven was ; for all her Trade Was but a faithfull Prentise-hood to Him Whose royal Temples wear Heav'ns Diademe , 237. So though the Mariner with busie care Attends his Card , yet oft he lifts his Eye To take direction from that trustie Star Which darteth on his Voyage Certainty ; And by this mixed study safely rides Over the proudest and the furthest Tides . 238. No idle Visits her abroad could draw : Yet whensoever the despised Poor Were sick , she by the royal Gospel Law Thought her selfe thither summon'd , to restore Unto her needy Lord the help which she Had oft receiv'd from his Benignity . 239. For Him on all those fickly Beds she saw , His pained broken Limbs , His parched Skin , His burning Tumors , His black stripes , His raw And gaping Wounds ; which did so strongly win On her Compassion , that her own they proved , Whilst her soft Bowells them both felt and loved . 240. The odious Sores which would have loathing bred Ev'n in the Surgions eyes , she gently view'd ; Her choisest Plaisters tenderly she spred , And all her Powders with delight she strew'd ; Her Selfe of her own Clothes she robb'd , to winde About the Naked , and the Maimed binde . 241. By the Diseases greatnesse she did measure The worth of her distressed Company : The foulest Lepers yeilded choisest Pleasure To her Attendance , who aspir'd to be A Servant unto those whose Noisomeness Both Parents Love and Childrens , did suppress . 242. In vain her Senses turned back their head , Since She what they abhorr'd , resolv'd to love ; In vain her daintier Passions murmured , And to recall her from that Office strove ; Her Resolution she the more profest , And ever Kiss'd the Sores which she had drest . 243. The coy-ey'd Ladies with a squeamish Look Admir'd and loath'd her lowly Complement ; Not for a World would their fine Fingers brook The Touch of what her Kisses did resent As soft and sweet : yet could not their Disdain Her Zeal discourage , or her Lips restrain . 244. Still She her Mercifull Designe persues , And by divine Insinuation tries How in her Potions she may Heav'n infuse , And reach the Soules mysterious Maladies . Heart-startling Hints she sprinkles here and there , And poures in heav'nly Cordials every where . 245. Nor by this paradoxick Zeal alone Did she run counter to the Worlds carreer ; But valiant in her high Devotion , Adventur'd further yet to domineer Over her Flesh and Blood , whose lustie Heat By rigid Abstinence she down did beat . 246. She ne'r by set and customary Time Was summon'd to unneceslary Meat ; But earnest Hunger alway told the Chime By which she was admonished to Eate ; And then her Meal she measured not by Her Stomackfull , but bare Sufficiency . 247. And thus her food she did her Servant make , Whilst others Slaves to their own Tables are ; Thus did she rellish every Bit , and take The genuine Delight of all her Fare , Whilst those whom Plenty alwayes fat doth keep , Their Palats proper Joyes can never reap . 248. This Art so pluck'd her Bodies Plumes , that she Could easily graspe and rule it with her Will ; For soon she snatch'd it from the Suavitie Of all those Cates which pamper'd Skins doe fill ; And if it winch'd and struggled , space to get , Straiter and straiter still she grasped it . 249. The Gardens roseal and lilie Store , With all its Wealth of Spice and Odours , she For being such , did shun : of Eastern Ore , 'Cause it was rich , she would no Hoarder be : From Lute and Harp , because they pleasing were , Beligiously she did abstein her Ear. 250. ( For yet Religions cheerly jovial Dayes Encourag'd not the Christian Hemisphear ; No Musick yet mix'd instrumental Layes With the Liturgick Anthems , striving here To echo that triumphant Melody Which in th' Angelick Quire is streind so high , 251. For surely Psyches Soule must needs have leap'd At such Delights ; and her sweet-tuned Heart With its exultant Pulse , due time have keep'd To all such pious Airs ; which by the Art Of charming Sanctitie can steal upon The coldest Bosome , hot Devotion . ) 252. Delicious Wine , because it guilty was But of it selfe , exactly she eschued ; The Gallantrie of Clothes , she held Disgrace In those whose Hearts had Vanitie subdued : By simple Natures Rules she strove to square What she did Touch , or Taste , Smell , See , or Hear . 253. To Heav'n she caus'd on Fervors wings to ride All those Affections which could traffick there . To be her Factors , and her Stock provide , Against her Death should thither send up her . And those whose Bus'nesse here below did lie . She strictly to their proper Tasks did tie . 254. By constant waiting on her Penitence , Her Tears acquir'd so quick an Habit , that No Tide with such perpetual Effluence Its swelling Brine above the Chanel shot : Her flood disdained all set houres to keep , And day and night her Cheeks and Breast did steep . 255. Etesian Windes could never hold so long In breath , as did her Sighs unwearied Blast ; Nor could the common Gales blow halfe so strong As these , or ever follow on so fast : And none so fit for her , as such a Gale. Who through the Ocean of Griefe did sail . 256. Indeed when Times of Euangelick Joy , The reverend Feasts of holy Church , did dawn ; She layd aside her penitent Annoy , And with the Catholick Triumph mix'd her own : Yet still her Sighs and Tears she could not choose , At least for loving Joy , to interpose . 257. As for her Bed , it was made every where , Her sleep being onely on the naked Ground : Fore-casting as she was , her lodging there She chose in time , that when she should be bound To her last Couch , the Grave might not to her Right hardy skin , strange and uncooth appear . 258. And though this Bed did rude and churlish seem , She felt it courteous in the best of Love ; Those lusty thoughts which in a soft-lay'd Dream With hot uncleanesse through the fancy rove , Were curbed by this sober Hard-ships Rein Which cool'd all mutinies in her chaste brain . 259. For wanton Cogitations Cowards are , Being the tender Sons of easie Rest : They painfull Virtues hardy lodging fear , And onely love an idle Downy Nest ; Soft are their Wings , and therefore warm and drie They must be kept , and upon Feathers lie . 260. When sparing Capricorn would not allow As liberal space to Day , as unto Night ; She no advantage took , but studied how To peece up curtail'd Day with Candle-light ; And still was up , though Phoebus were in Bed , Till she her purpos'd task had finished . 261. But that of such extension was , that she Was often overtaken , even by The laziest Morn , before her Work could be Drawn up unto its full Maturity : Yet then unto her rest she went not , till Her weary Head down on her Prayer-Book fell . 262. For Time , inestimable Time , was that On which her onely Avarice she fed ; Griev'd that the World with such elaborate And costly idlenesse had studied A thousand courtly Pastimes out , since They Alas pass not the Time , but Man , away . 263. Madly-improvident Man ; who though vain He Be sure of nothing , but that He must Dye ; Though the next Moment in his Power be No more than the next Age ; yet labours by The help of long-extended empty Sport To make the too too posting houres seem short . 264. Psyche ne're found so tedious a Day , But still she thought Night crowded on too fast : She knew , as hard and narrow , so the Way To Heav'n was long ; and though she made all haste , She fear'd Deaths darknesse would rush on , e'r she Safe at her mighty Journe's end could be . 265. Unwearied custome in this strictnesse made The World unfavorie to her palate seem ; The Senses rellish'd not their wonted Trade ; The Passions all were tractable and tame ; The Body humbled and beat down so low , That no rank weeds in its drie soile could grow . 266. Her Roabs of flesh about her Soule did sit So close and fit , that well they Her became ; A Maid more handsome delicate and neat In Heav'ns judicious Eye she now did seem , Than when she wore a larger bulk without her , And her full Body ruffled more about her . 267. So spruce and strait her feature was , that no Distortions , or Distempers room could spie Where to assail her ; Health about did goe Through every Part , and brisk Activitie Liv'd in her joynts , although her yeilding 〈◊〉 Look'd neer as pale , as she was pure within . 268. But yet her Mental Powers more lively were , Being not hampered nor clogged by Those Fumes and Clouds which from luxuriant 〈◊〉 Full at the face of heedlesse Reason flye , And damp those Eyes with lazie dimnesse , which Objects sublime intended were to reach . 269. The Bow of all her sprightfull Faculties At an high pitch stood always ready bent ; No sudden busines ever could surprise Her heart at unawares ; she never meant Concoctions leasure to attend , but still As ready as her Work , she to it fell . 270. Thus she at length perceiv'd her troubled skie Cleard of its gloomy frowns , and turn'd into The cheerfull beauty of Serenity ; She saw her rude unruly Servants , who Disturb'd her region , in one Calme united ; And at this sight of Peace , her Soule delighted . 271. But as the gallant Spark is not content To climbe up to the top of Airs first Stage , Since by the servor of its Naturall Bent Above the Third it aims , nor can aswage The vehemence of that noble Spur , till it Into Fires elemental Bosome get : 272. So Psyche , who unto Perfections Sphear Bent her brave course , now for a second flight Her wings and Resolution did prepare ; Knowing a Third remained still , which might Eas ly deterr her Courage , if in this She coward turn d , and bow'd to Wearinesse , 273. No : generous as she was , she vow'd to trie 〈◊〉 〈◊〉 of her strength ; and feard not what 〈◊〉 〈◊〉 intercept her Bravery : Though Chance's Wheel in her hand rolled not , In Gods it did ; and upon that would I Rather than on mine own , said she , rely . 274. Logos into her Closet She did call , Where with grave Countnance thus she Him bespake : Thou see'st with what exact Obedience all My vulgar Subjects on their Necks doe take My heaviest Yokes ; and far , far be it Thou 〈◊〉 loyall Love to Me than They , shouldst show . 275. If common Herbs and Grasse can learn to give Faithfull Attendance on their Lord the Sun ; What Candour can the Marygold repreive From Censure and from Shame , if she alone Whom Nature joyneth unto Him so neer , Refuse her constant Duty to preferr ? 276. Couldst Thou have e'r imagined that They My other Servants could have found such dear And full Content , when I on them did lay Such loads as slew at first their Hearts with fear ? Yet now Tranquillity and Joy and Blisse The fruit of my seveer Injunctions is . 277. To Brutish Dulnesse being neer of Kin Their 〈◊〉 〈◊〉 Reasons sweetest Plea ; And hard it was for heavy them to win Upon their carnall Selves , and bow to me : But Thou art Reasons Secretarie , and Her Will ( and that is mine , ) dost understand . 278. Yea and thy Load is lesse than theirs ; but far Greater thy Strength : No Arrow with such speed Snatcheth its shortest journey through the Aire ; No Lightning with such nimble Wings doth spread Its selfe about the World ; as Thou canst Flie Ev'n to the Crest of all Sublimitie , 279. Abuse not then that brave Activity By hankering and flagging here below ; Stout-winged Eagles ne'r were made to be Companions unto Dunghill flies , O how Wilt Thou thine own Worth answer , if thine aim Thou take'st beneath thy selfe , and thy high Name I 280. Alas these sublunary Matters be So 〈◊〉 of Emptinesse , that wretched They Will shrink and melt into meer Vanity When thou beginst to grasp them : Never play At such poor Game which will but mock thy pains ; So far are they from answering Thee with Gains . 281. Learning , which looks so big , and nods 〈◊〉 Upon illiterate Swains , could never yet Beyond that self-tormenting Wit attain Of seeing cleerly its own Want of Wit ; Whilst Simple Soules are never vexed by Those stinging Checks of learn d Simplicity 282. Yet no disdainfull Knower e'r can gain That Admiration which ambitious He Hunts for with studious and pale-fac d pain , Unlesse his Auditors unlearned be : Art wonders not at Art ; but Ignorance Alone the fame of Learning doth advance . 283. ( What are the busy Scholes , but a perplex'd And implicated Maze , in whose Meander With thousand knotty scrupulous By-paths vex'd The ever-doubting Student's forc d to wander ? Learning her Self's a Circle , and the Soule Can finde no rest where it must always 〈◊〉 . ) 284. Had any Rest dwelt there , thou hadst not in Ecclesia's glorious Hall 〈◊〉 how all The Patriarchs of 〈◊〉 Wit did 〈◊〉 Upon the Chains which held them there in Thrall , And roar in helplesse 〈◊〉 That they had 〈◊〉 so , to be 〈◊〉 , 285. What Gains reap'dst thou thy Selfe , when thou didst sow In the Cerint hian or the Nazareen Soil ; When Heav'ns Instruction Thou away didst throw And with fond earthly Wisdom didst beguile Thy better Knowledge ? In thy Blush I see Confession of that costly Vanitie , 286. But ask thy Memory , and she will tell Thee what thou undertookst when thou wert freed From fair-tongud Heresies foule-hearted Hell : Didst Thou not then intirely make a Deed Of thy whole Selfe to Me ? which still doth stand In force ; I 'm sure I cancell'd not the Bond 287. And now Performance I require , nor will I bate a Tittle of the Obligation : If this strict Course involved any Ill To thee , I would admit thy Deprecation ; But thou art Bound to thine own Happinesse And Heav'n forbid that I should Thee dismisse . 288. What could Indulgence towards Thee be now But most malitious Tyranny in Me ? Sooner among the Clouds shall Dolphins row , And Eagles flutter through the de epest Sea , Than I will accessory be to thy Enslaving Freedome , and Selfe-felony . 289. No : thy perpetuall Task henceforth shall be In the soft Air of Heav'n thy Wings to stretch : Say not they are too short ; for Constancie Of Exercise will quickly make them reach , And Thee enable gallantly to rise And sore amongst the Birds of Paradise . 290. Amongst those Birds who on the royall Face Of the eternall Sun of Majesty In meek audacitie for ever gaze , Reading his mighty Providential Eye , And all those other Marvels gracious He Will let created Contemplation see . 291. These shalt thou see , and fix thy studie there ; But ever with this Caution , that thine Eye Trust not its own Powers which are weak and bleat , But on that never-erring Glasse rely Which in Ecclesia s Court to thee was given , Truthes mirrour , and the Spectacles of Heav'n 292. Thy vast Capacity can onely there Meet with a Feast sufficient Thee to fill , Where thou hast free leave to fall to that Cheer , Which wouldst thou 〈◊〉 , the whole World could not sell ; That Cheer , whose Worth s above the World as far As its Exuberance and Dwelling are . 293. Leaps not thy Soule at this ? If any where Thou canst discover a more worthy Prize , I 〈◊〉 not command thy Strength to wrestle here : But since all other Treasures this outvies , I must not suffer Scorn to say of thee : Logos could Reason finde a Fool to be . 294. And that Anqmuesis thine Hand-mayd , may Advance thy brave Adventure , upon Her My strict and peremptory Charge I lay To see no Trash pollute her Register ; For many a Toy which wears an harmlesse Look Will easily defloure her virgin book . 295. Wilde Fancy would be tame did she not finde A thousand Shapes of vain and uselesse Things Wandring about the Store-house of the Minde . Upon whose backs she gets , and madly flings About the Region of the Brain , when Sleep In her blind Arms doth Thee a Pris'ner keep . 296. All fond Romances , and all wanton Songs , With Idlenesses Bus nes , tickling News , Which swarm so thick upon unwary Tongues , And Mans sole Treasure , pretious Time , abuse , Must not that Bosome clog and pester where Heav'n is desir'd to be a Sojourner . 297. No ; Heav'n is large , and our poor Hearts are narrow , Heav'n will our utmost Stowage fraught , and more ; The ample Breasts of Seraphs could We borrow , Still in Capacity We should be poor ; Still by the full-tide Wealth of Piety Our highest Banks would overflowed be . 298. That Knowledge which doth its due Tribute pay To Sanctity , I will not Her forbid ; But her prime care and task shall be to lay Up store of that pure heav n descended Bread , Which Manna's famous Bounty doth outgive Teaching frail Men eternal Lives to live 299. That Bread which flourish'd from the Mouth of Blisse , Gods sacred Word , the reverend Scriptures , where Wisdomes best Jewells , and the rich Excesse Of purest Knowledge all enshrined are ; That living Mine of Oracles , that spring Of every sober-heart-contenting Thing . 300. Such pretious Eloquence ne'r made its hive On any Romane or Athenian Tongue , As in this honey-shaming Book doth live ; Such 〈◊〉 〈◊〉 Sweets were never wrung From humane Poets love-oppressed Soule As there in every Leaf and Line doth roule . 301. For what is every Leaf and every Line But a fair Chanel through whose bosome glides The soft and supple Soule of most divine , Most satisfying Truth , whose generous Tides Difdain all Ebbs , and with unwearied Store Of royal Pleasures flow for evermore . 302. Her prudent Bottles she at every one Of these dear Streams must learn to fill ; yet she Shall with more constant ardent study run To Davids blessed Well , where Suavity In three times fifty Springs doth bubble up , And liquid Heav'n to thirsty Soules set ope . 303. And in the Song of Songs ( that is , of Love , Who there in sacred Wantonnesse doth play , Streining his strong enamored Notes above The loftiest Sphears most sublimated Lay , ) Her pious Revells she may keep , and run O'r the best Riches of great Solomon . 304. But at the Euangelick Fountains she The Streams of purest Holinesse shall draw ; Streams in whose more than Chrystall Clarity Innumerable Virgin Graces row ; Streams where Humility , who onely hath All Virtues for her Handmayds , joyes to bathe . 305. All Mysteries array'd in Sweetnesse there , And no where else , She shall not faile to see ; There Gods own Motions in an Humane Sphear , Accommodated to her Weaknesse , she Shall safely read ; and from the dropping Lip Of Jesus , how much more than Nectar sip . 306. And thus layd in , thy Stock so great will be That thou mayst eas'ly undertake to drive That generous Trade which I enjoyned Thee ; And never doubt but thou shalt bravely thrive : 'T is 〈◊〉 Wealth makes Bankrupts such , but thine Estate shall be immortal and divine . 307. Here Psyche ceas'd . But Logos scratch'd his head , As something jealous that this Task would sit Sad on his back : Yet when he pondered The grounds which fortifi'd and flanker'd it , He found himselfe fore-stall'd of what to say , And therefore to his Soveraigns Will gave way . 308. She , glad on any terms , that Logos had Buckled his Shoulders to receive the Yoak ; In all his Task a decent Method made , That Time it selfe might call him to his Book , And turn his Leaves , and shew him every day What Lesson ready for his Study lay . 309. A noble Week of Attributes she chose In the vast Treasures of the Deitie ; And prest her seav'n Dayes to attend on those Each in his order ; by which practise she Knew how Time went , not by the posting 〈◊〉 But her own Contemplations Motion . 310. That Morn which to the World did Sunday ope , ( That Suns fair Day which did at Salem rise , ) Awak'd her not , but found her ready up , And busie at her Work ; the reverent Eyes Of Logos wide were ope , and earnestly Fix'd on the Godheads wonderous Unity , 311. Nothing is lac'd so close and strait into It selfe , as this immeasurable Nature ; The Singularity which seemeth so Compleat in every Individual Creature . Hangs loose about them , if they judged be By the pure Rule of this 〈◊〉 312. A dull Passivity doth sneaking lie About the center of the 〈◊〉 Hearts , Checking those Flames of their 〈◊〉 Which seem all Spirit : And 〈◊〉 〈◊〉 Parts . Are found , although their 〈◊〉 Be close , the Whose's not absolutely One. 313. O no : should God dissolve that secret Glue Which in their own Subsistence up doth knit Angelick Natures ; that which now doth shew So strait and single , would in sunder split ; Their Wings would melt and moult , their Flames would by , And they themselves from their own selves would fly 314. Ev'n Unity it selfe had never been It selfe , unlesse it had been formed by This Prototype ; that Unity I mean Which hugs and girteth up the Things which ly Under the Foot of that eternal Throne On which He reigns who is supreamly One. 315. Yet not more truely One , than He is Three , But knit in an high and mystick Knot Of simple singular Triplicitie : Which Psyche though she comprehended not , Yet with admiring Eyes she dwelt upon , As Eagles on the Light , the Flame , the Sun. 316. There she beheld how infinitely Bold And equaly besotted , was their Sin , Who had in their Religions List enroll'd A Crowd of Gods : She now could easlyer win Upon her Faith , to think that there were none At all ; then yeild there could be more than One. 317. O how she praised and ador'd that high And burning Jelousy , which though she saw Flaming with most resolved Ardency Upon the Fore-head of the ancient Law , Till now , she knew not so profoundly why Heav'ns deepest Hate was foule Idolatry . 318. But then encourag'd by Heroick Heat , Neerer and neerer to this Knot she drew ; And prostrate at her mighty Makers Feet , This panting Crie upon his Footstool threw : Great Lord , why may not I with Thee be One , Though not by Unitie , by Union ? 319. O I am now a thousand Things a day ! But were I once to Thee intirely joyn'd ; No Objects should thy Psyche steal away , Whilst They into Themselves transform Her Minde : Thy Selfe , and mine , I should behold in Thee , And all Things else I could desire to see . 320. The next Days Dawn , her Meditations drew To feed upon the Truth of her dear Lord , Truth so supreem and infinitely True , As boundlesse Satisfaction did afford Unto her Intellect , whose daintiest Feast By Truth alone is furnished and drest . 321. Solid substantiall Treasures here she saw , To which all other Things but Shaddows are ; Compulsive Reason here she found to draw That strange Conclusion to a Naturall Ear , That God is in such soveraign Certainty Himselfe , that Nothing truely Is , but He. 322. The Fulnes of this Universe is founded On Emptinesse , and therefore cannot be More real than its Bottome : What is grounded On Frothy Bubbles , sticks to Vanity Close by the Roots ; and seeing All Things came From Nothings Wombe , they must be like their Dame , 323. When a quick-paced Intellect doth trace The Lines of any Creatures Being , though At first it meets with what presents a face Of solid Something ; it will quickly grow To its vain journies end ; and stopped be By the huge Gulfe of meer Vacuitie . 324. But when it launceth out into the Sea Of increated Nature , it doth sail Through True and genuine Substantialtie , Which never will its Contemplation fail , By terminating Wants ignoble Shore , But lets it drive its Course for evermore . 325. And in this blessed Ocean Psyche met Such vast Reality , that in disdain She call'd the World , and all that swell'd in it , A mighty Lie , dress'd up and trimm'd with vain Embellishments , whose outside Flatteries Abuse but blear and unconsidering Eyes , 326. Yet sweeter was her Third Days Work than this , For then her Speculation fix'd its Eye Upon the Goodnesse of her Lord , which is The Fountain of unbounded Suavity ; A Fountain which it selfe at home doth fill , And springs through all the Universe doth thrill 327. For as the Sun on 〈◊〉 Star doth poure The bounty of his inexhausted Beams , Making them rich with his illustrious store , Who else could ne're have kindled their own flames ; So all the Rays of Goodnes which make fine Created Eyes , are Sparks of the Divine . 328. Meer Sparks indeed , who of their weaknes by Their twinckling tremor plain Confession make : But Gods supream original Bonity From its own Home doth its Dimensions take ; It lives , and flames in his unbounded Breast , And fils with sweetest fulnes all its nest . 329. Heer The lema leap'd in , who now had found That God alone was absolutely good , And fain she would her ravish'd self have drown'd In this delicious Attribute's deer flood : But Psyche reind her in , whose life she meant Should in another sacrifice be spent . 330. Her fourth days Task was wonderous hard and high , For now her thoughts adventured to look On the vast Volumes of Immensitie ; Which were the sacred admirable Book Of her great Makers face ; a Book which made All Heav'n and Earth to lesse than Nothing fade . 331. But as her Contemplations wander'd here , The further they went on , the further they Were from their end ; and in their boundlesse Spheat Lost both themselves , and their increasing way . Yet Psyche found her Heart fill'd with Delight Thus to be lost from Morning unto Night . 332. Oft did she cry ; What though by Loosing , I Am fain to finde ; and by being Blinde , to See ? What though I cannot Comprehend , but by Granting mine own want of Capacitie ? I am content , dear Lord , since I by this Negation , thy Greatnes doe Confesse . 333. I see thou art Immense and Infinite ; Therefore I see thee not ; yet see thee more By this unable and denying sight , Than they whose saucy Eyes dare by the poor Comparison of whatsoe'r it be Expresse the Measure of the Deitie . 334. But since thou art so great , ô mighty Lord. Whence is it , that Mans narrow Heart to thee An acceptable dwelling can afford ! How is it , that thy Eave's Immensitie Shrinks up thy Nature's ! which is yet as great As 't was before ; ev'n in this litle seat . 335. The fifth day summond all her Might , to view The matchlesse Power of the Deitie . Strait , in her face the whole Creation flew , With witnes of its Author's strength , which she Read from the fairest Heav'ns sublimest Crest Down to the gloomy Centre 's lowest Nest. 336. And though the universal Fabrick were The full Expansion of Magnificence ; Yet oft she chose the smallest Character Of close short-writ Epitomies , and thence Observ'd Gods finger-worke in little flies . As great , as was his Arms in widest skies , 337. But Man took up her deepest Admiration , Man , the rich extract of all things beside , The wondrous Juncture of the whole Creation By which the Heav'n unto the Earth is ty'd ; Yea , more than Heav'n , for God unto the Creature Is married by none but Humane Nature . 338. Yet not content thus at the second Hand To feed her hungry Meditations , she Gallantly made a further venture , and Gaz'd on her Makers naked Potencie , Where she discover'd strength enough to build More Worlds , than Atoms she in this beheld . 339. No Bounds nor Bars she saw , which could forbid The pleasure of his Hand , but onely those Which Contradiction had established : Yet they were not his Power to enclose , But to demonstrate that his noble Might Could nothing doe but what was True and Right . 340. O how she pittied those Princes , who Upon exterior helps misplace the Name Of strength , and dread not what all foes can doe If they have once prevail'd with vaunting Fame To publish to the World their numerous Force Of Castles , Ships , Arms , Money , Men , and Horse . 341. For what are those swoll'n Names unto a King , Whose Arms as short , whose Sinews are as weak As are his meanest Servants ; who can bring No Legions into the field , nor wreak His challeng'd furie on his ready foe , Unless His , be his Subjects Pleasure too . 342. Can his sole Word the Battell fight , and wrest The Laurell from his strugling Enemies ? O no ; his Power doth in Others rest More than himself ; and if by Mutinies Unhappy Spark , Rebellions flame breaks out , By his own Strength his Overthrow is wrought . 343. But Psyche saw how her Creators Might Fast unto his own Will alone was cham'd ; Omnipotence , when e'r he pleas'd to fight , 〈◊〉 all his Marches , for it reignd In 〈◊〉 vast Hand , which doth support and stay All other Arms from mouldering away . 344. Yet though thus Potent , He is also 〈◊〉 , And She as such the sixt Day Him admired : Deeply she weighed how all Ages held One Principle of Boldness , and conspired Against their Patient God , as if his strong Right-hand were bound , because He held his Tongue . 345. Amaz'd she was , to see how He kept under Incensed Justice , who would fain have thrown His ready Veng'ance dress'd in dreadfull Thunder , In Warrs , in Plagues , in Drought , in Famine , down Upon the wretched Heads and Hearts of those Who durst in spight of Mercy , be his Foes . 346. Indeed she saw that Mercy fix her Eye Upon the Rainbow ; where she seem'd to read An Obligation of her Lenitie , Though Heav'n-defying Sin bore up its Head Never so high : Yet by her own Consent Yea and Desire , that Signall Bow was bent . 347. The Bow was bent ; yet not to shoot , but show How Mercy bound her self to doe her best The World to shelter from a second Blow , Which from the first her onely Love releast : Else had the Deluge not repented , and To Earth made restitution of drie Land. 348. This Speculation inform'd her how Much more heroick is the Victory When Sweetness wreaths the Bay about the Brow , Than when plain force doth snatch it thither : He In whom both are supreme , takes more delight In conquering by his Mercy than his Might . 349. And ô may I , said when Night at length Warn'd this her Meditation to conclude . Not by the Dint of thy all-conquering Strength , Dear Lord , but by thy Mercy be subdu'd ! If on a Worme thy Power thou wilt trie , O let it be the Might of Lenity . 350. But then the seavnth Day gave her Thoughts their cue To trace the Wonders of his Glory , which Did from the antecedent Week accrew , And with transcendent Brightnes Him enrich ; Brightness which gave Heav'ns Quire their task to sing Eternal Hallelujahs to their King. 351. And ravish'd heer with mighty Joy and Love , She needs would take with Them her Part of Praise : With utmost Zeals intension she strove Her Acclamations to their Key to raise : And though she could not sing so high nor clear , Yet did her Musick please Heavn's candid ear . 352. She Thought , and Sung , and then she Thought again , For still new floods came rouling in upon Her ; God's other Attributes illustrious Train Themselves in Homage pay unto his Honour , In whose incomparable Vastness they Can all their owne Infinitudes display . 353. What ever breaths , or lives , or has the least Share of Existence , constant Tribute brings Unto this Treasurie , as well's the best And brightest Cherub : yea ev'n empty Things , Defects and Sinns , though not by Doing , yet By Suffring what they merit , render it . 354. And shall I onely be a barren Tree When all the World besides so fruitfull is ? Forbid it mighty King of Souls , said she : Let not thy Psyches Heart the glory miss Of honouring Thee , although my life it cost ; That life 's best saved which for Thee is lost . 355. Much time in this Imployment having spent , She chang'd her Task , but not her Industry : For , next , her Contemplations she sent To wait upon her Spouses Majesty ; The Marvells of his mighty Love to read , Which over her , and all the World was spread . 356. And here with sympathetick Exultation And amorous fervor she her Soule did melt ; For in the tract of every Speculation His Acts and Passions in her Breast she felt , Which alwayes Sad or Cheerly was , as she His Sorrows or his Joyes in thought did see . 357. A longer Pilgrimage she now did make , And travell'd all the way with more Delight , Than when by Phylax's Conduct she did take To holy Palestine her Zealous flight ; Longer she dwelt on every Monument Of what her Lord for her had done , or spent . 358. A thousand times she sigh'd and wonder'd why Brisk generous Spirits who hunt noble Stories , Through all Books else , should not be ravish'd by The Lustre of the Euangelick Glories , But more exactly strave to know the List Of Casars Acts , than what was done by Christ. 359. She sigh'd , and wonder'd how a Christian Heart Which did not give its blessed Name the lie , Could possibly forbear to snatch its part In its Redeemers noble History ; How Love could quit its loyal selfe , and yet Not know whatever of its Spouse was writ . 360. But all this while on Logo's Wings she flew ; ( Though sometimes Thelema did flutter by , ) And these were much too short and weak , she knew , To towre , and double that Sublimity Which makes Perfections third , and highest Story , The Crown of Saints , and all the Angels Glory . 361. She therefore taking Thelema apart ; With all the winning Art of Courtesie Devised first to charin her mighty Heart , And make it plyant to the Plot , which she Had laid to catch her into Blisle : And then She gently grasp'd her hand , and thus began . 362. O Thou the dearest of my Servants , who Dost wear the Keyes of all that I possesse ; Yea and of Me thy native Soveraign too , Who have no power to stir abroad unlesse Thou op'st the Door ; How doe I wish that I Had more to trust with thy Fidelity ! 363. But since I neither am , nor have , no more ; Let this suffice to binde thine Heart to Me : In gratitude thou canst no lesse restore Than prest Complyance , though I ask of thee Some hard and costly Matter , so to prove The rate and value of my Steward's Love. 364. But I my proper Interest can bate , And by my Subjects Gains account mine own : What e'r advantage doth inhance their State I take it as Accrewment to my Crown ; They are my Riches , nor can I be poor , So long as they increase their teeming Store . 365. All I desire , shall onely be , That thou Wouldst venture to imbrace thy highest Blisse ; And now dull Sense and Passion valiant grow , Now Logos through all Heav'n so busie is , Not Flinch alone , nor be content to stay In any lower Region , than They. 366. Remember that thy Wings of Strength are made And that no Flight's too high or long for thee ; That nothing ever made thy Courage fade Unlesse thy Selfe didst timorously agree To thy Defeat : Henceforth be brave and bold , Thou canst not fail , if thou but holdst thine Hold. 367. Jesus the Soveraign Lord of Thee and Me , Will give thee leave to make Himselfe thy Prey ; Reach then thine Arms of noble Love , that he Imprisoned in thy Imbraces , may Thorough thy happy Heart his Sweetnesse thrill , And with the best of Heav'n thy bosome fill . 368. If this Adventure thou esteem'st too high ; Throw down thy Selfe before His blessed Feet : He cannot let thee there despised lie , But with his ready favour thee will greet ; And for that Resignation of thing , Hug and imbrace thee till thou prov'st divine . 369. This gallant Challenge wrought so strong upon The generous Heart of Thelema , that she The forwardnesse of her submission Forthwith profess'd upon her bended Knee : And , Heav'n forbid , said she , I should deny Your Pleasure , or mine own Felicity . 370. Though not at Jesu's royal Feet , ( ô no , I am too vile to aime my Pride so high , ) Yet , Madame , here at yours , my Selfe I throw To be accepted , and disposed by Your Love and Wisdome ; Use Me as you please , Loe I return you yours , and mine own Keyes . 371. Triumphant Joy straight flam'd in Psyche's Breast The Virgins ready Loyalty to see : Whom she embraced thrice , and thrice she kist , And sweetly forced to rise from her Knee : Then all her 〈◊〉 she took , which to her side ( Weeping and Smiling , ) in one Knot she ti'd . 372. And now I feel my Selfe a Queen , said she , A Queen indeed : Yet be assured thou O faithfull Mayd , shalt finde thy Selfe more free By this Subjection , than when thou didst bow To thine own Inclinations , which have To Vanity full oft made Thee a Slave . 373. Exalated thus unto her own Desire , Into her pious Oratory She More cheerfully than ever did retire To celebrate a new Solemnity ; An Holocaust she hastes to sacrifice , For which her own brave Zeal the Fire supplies . 374. Did golden Mountains tempt her now to stay ; Did Millions of Worlds made up in one Inestimable Bait , lie in her way , And woo her but to let one Minute run Before She fell to work ; not all the force Of those strong Complements could stop her Course . 375. No : She of joyous Love in travell is , And feels the dainty Pangs of Parturition ; Till she brings 〈◊〉 her mighty Sacrifice 'T is not all Heav'n can ease her smart condition . Speed , Speed alone , would usefull be she knew ; Whose Wings she snatch'd , and to her Bus'nes flew . 376. A Preface then of thousand Sighs and Tears Before her brave Oblation she spred . As many Groans unto her Soveraigns ears Like Harbengers of her Designe she sped . Then prostrate on the ground her face she layd . And of her humble Heart the Altar made . 377. Upon this Altar , bound both Hands and Feet , Her Thelema she for the Offring threw : And bend thy gracious Eye said Shee , thou sweet And gentle Lamb of Heav'n , to Me , who sue For thy acceptance of this Sacrifice Which at the footstool of thy Mercy lies . 378. Thy royal Bounty gave it unto Me ; But I , alas perceive my Self too weak To manage such a great Estate ; To thee I therefore render it : O gently take It home again , and govern it for Me The feeble Handmayd of thy Majesty . 379. Doe with it what Thou wilt ; so it be Thine , I care not what betide it ; for I know Thy Pleasure , like thy Self , must be Divine . O see , how it pants and heav's ! if Thou Wilt not accept it , let it lie , for Me : How can I love , what is despis'd by Thee ? 380. As when the Lightning flasheth from the Skie , Down to the ground it flames without delay ; So did the fervor of this Prayer flie , And snatch'd from earth to Heav'n its sudden way ; Nor made it there a stop at any Sphear , But scour'd through all , and reached Jesus ear , 381. Propitious He straight yeilded his Consent , And opening wide his blessed Arms , embraced The dear Oblation with as high Content , As if He , more than Psyche had ben graced . O King of Sweetest Love ; who would not bring To such a God as Thee , his Offering ! 382. But now , as zealous Psyche thought to send Her Altar up , after her Sacrifice ; Behold a sudden Fulnesse did extend Her bosome with such ravishing Rarities , That she perplex'd with unknown Sweets , 〈◊〉 With what strange Paradise she was inspired . 383. At length examining her encroaching Blisse , Another Thelema in her Heart she spied ; But in so lovely and majestick Dresse , That by her Looks she instantly descryed From whence she came , and that she needs must be One of her heav'nly Spouse's familie . 384. His Will it was indeed : for Noble He Disdaineth , not to give more than he takes : No sooner Psyches Offring He did see , But he this greater Present ready makes , Then with innumerable Blessings drest Shoots it into her soft and pious Breast . 385. This grasp'd her Soule so fast , and knit it so Intirely to her Spouse's Heart , that she Forthwith seem'd to have nothing more to doe With what she was her self , since potent He Was seized of her ; and her Will being gone , She to Loves Tyranny was left alone . 386. Nor did Love loose his time , but domineer'd In her subdued heart with full carreer ; And she as glad to be his Slave appear'd As he rejoyced to triumph on her ; For by his Conquests she did count her own , Being by every fall far higher thrown . 387. Thrown up into new stages of Delight , And fresh Excesse of those immortal things Which never were debas'd to mortal sight , Nor stoop'd to please the Ears of proudest Kings ; Things which , the Heart of Man doth pant in vain When it doth stretch , and struggle to contain . 388. And now her Soule , like a new weaned Childe Which wholly hangs upon its Nurses Will , It self not by it self did move and weild , But absolutely resting on the skill And care of her dear Lord who tutor'd it , Was carried wheresoever he thought fit . 389. This made all Sweets and Dainties here below ( For with these names our fond mistakes doe grace them ) Disrellish in her accurate Taste , and grow Truly themselves ; which was enough to chase them From wise acceptance ; for their borrow'd shape Is that alone which doth our love entrap . 390. On God , and onely him her joyes did feast , His royall Pleasure was her pretious Blisse : So well did all his Laws and Statutes taste To her Hearts palate , that the Pleasantnesse Both of the Honey and the Honey-combe Had in her approbation no room . 391. What grated hard upon her Soule before , Wrongs , Slanders , Pains , Distresse , Calamities , Mishaps , and Sicknesse ; tortur'd her no more ; For on her Spouses Will she fix'd her Eyes , And still embraced as the best , what he Did either order , or permit to be . 392. This kindled such a Bonfire of Delight Throughout her Breast , that had she been invited Ev'n by all Paradise , to yeild her right In this Possession , she would have sleighted The mighty Bait , and triumph'd still to be The Holocaust of Loves Extremitie . 393. Yet was her Passions wonderous violence Sweetned with such divine serenitie , That with lesse undisturbed influence The Suns full Beams through all the World doe flie To light the day ; then did these flames of Love Through all her calm hearts blessed Regions move . 394. In dainty silence she her Soule possest , With firm Adhaesion unto her Blisse : Ev'n all her Motions mingled were with rest , Because they did concentricate with his Whose Actions , though all infinite they be , Their number is ty'd up in Unitie . 395. Indeed the World , whom her Austeritie Seveerly chode and stung ; by peevish scorn Reveng'd themselves : for lo , said they , how she By Melancholies blacknesse grown forlorn , Esteems her self as fair as if the best Of heav'ns bright beauties had her count'nance 〈◊〉 396. She from her self : by wilfull Robberie , Plunders those honest Sweets , which courteous heav'n To check Lifes tide of infelicitie , Hath into Moderations Bosome given ; And taxeth Gods own bounty by refusing , What we cannot approve , but by our 〈◊〉 . 397. Should any paltry Begger serve Her so , Sure she would not believe He did despise Her Almes alone ; but was contemptuous too Against her self ; Nor would his humble guise Perswade her that his stomacks inward Pride Was by Devotions fervor Mortifi'd . 398. Thus did the Ravens against the Swan inveigh : But now no seeds of Discontent remaind In Psyche's heart , she let them say their say , And from their Envie a new Laurel gaind ; Her silent Patience answerd all their scorn , And to her Crown their Calumnies did turn . 399. But as she rested in this mystick Peace , Hers , and all pious Soules , eternal Foe , Who counted his own trouble by her ease , Tore his fell heart with studying what to doe : Atlength resolved , haste he makes to dress In a faire vizard his foule wickednesse . 400. Time was , when he Precentor of that quire Which all the Sphears with Hallelujahs fill , Arrayed was in glorious attire , Whose gallantry did then become him well ; But when a monstrous Rebell He became , The Crime invested him , with hideous shame . 401. Yet He , remembring his original guise , And being well skil'd in Hypocrisie , Patch'd up himself a coat of gorgeous Lies , Wherein to shelter his Doformitie ; That though he were the King of blackest night , He might an Angel seem of fairest light . 402. His ragged Horns of steel He pulled in ; And on his rustie brazen looks he spred A soft , a ruddy , and well polish'd skin ; His front , with envious wrinkles furrowed , He planed over , sweetning all his face With blooming youthfulnes , and smiling grace . 403. Into a Knot he gather'd up his Taile , And ty'd it at his back : of every Toe And Finger carefully he cut the Naile ; And then his Hands and Feet he painted so , That what before was harsh and footie , now Did cleanly , delicate , and beauteous grow . 404. His bushie snarled Locks of fretfull Snakes He shaved off ; for which , to shade his Head , Into the new-erected Tombe he breaks Of an embalmed Virgin lately dead , And stealing thence her fresh perfumed Tresses , His Baldnes he with Curles of Amber dresses . 405. An hundred Swans then having plundered ; Their fairest and their softest feathers he In two brave Combinations marshalled , And measured , and poised equalie ; Then to his shoulders them he fitted , and A Pair of goodly Wings had at Command . 406. A Roab he chose whose colour scorn'd the Milk , And with his wings did correspondence hold ; Its texture was of light and pliant Silk , Belac'd and fring'd with oriental Gold , That both its Purenesse and its Splendor might Profess that down from Heav'n he took his flight . 407. Accouter'd thus : as Psyche wearied by Her holy Vigils , yeelded unto Sleep , The slie Impostor silently did flye Into her Chamber , and with cunning creep Under the ey-lids of her heart , where he Himself presented in fain'd Claritie . 408. But as the Virgins Soule began to start : Fear not , said he , for Phylax is thy friend ; These Rays of mine did never terror dart , But to thy Weaknes , Strength and Comfort lend ; And Heav'n forbid that I should prove unkinde Now thou my favour most deserv'st to finde . 409. The Gallantrie of thy Devotion I Come to applaud , and to increase its Fire : I grant thy zealous Wings have towred high , But yet thy Spouse would have them labour higher , And as immoderate in their answer prove As is to thee the Challenge of his Love. 410. The Watches frequent are , and long , which thou In deer attendance upon Him dost keep ; Yet oftner generous he , and longer too To purchase rest for thee , did loose his sleep . Be noble now ; remembring thou shalt have Sufficient sleeping time in thy still Grave . 411. Low hast thou pluck'd thy Bodies Plumes ; but He Was rent and torn , and furrow'd up with Lashes : And can the Zeal of thy Austerity More legibly appear than in such Gashes ? I know thou lovest not thy Skin , but yet 'T were not amisse thus much were writ on it . 412. Severe and resolute thy Fastings be If scanned by the faint Worlds vulgar fashion : But Fourty Dayes thy Spouse did Fast for thee , And now expects thy faithfull Imitation : 〈◊〉 As well He may , who an eternal Feast , 〈◊〉 To quit a few Dayes Fast , in Heav'n has drest . 413. Since then He means that thou with Us shalt reign , Betimes it will become Thee to prepare Thy Selfe for out Society , and strein Out all the Dreggs thou hast contracted here , That raised to the Purity in which We Angels shine , thou mayst our Region reach . 414. By Moses , and Elias , who beheld At such vast distance Jesu's glimmering face , Shall Psyche be in Abstinence excell'd ! Can she on whom the Euangelick Grace With such full luster beats , by those whom blinde And shady Types invelop'd , be out-shin'd ! 415. O no ; dear Pupill ; since thy generous Breast Dar'd wish to be enflamed by that fire Whose Aime's Perfection , Let no lazie Rest Clog the brave Wings of thy sublime Desire . What though thy Death it hastens ? Thou and I Shall but the sooner to Lifes Kingdome flie . 416. Thus sought the wily Tempter to invite The Virgin to a fatal Precipice . But as the Lamb is taught by natural Fright To fear and hate the Wolfe , though in the Fleece , The honest Fleece of the milde Sheep he be Array'd , and courts her with smooth Flattery : 417. So Psyches Heart , [ for heav'nly Charis there Close in the Centre of her Soule did lie , ] Misgave her at the Sight , and quak'd for fear Of this fair-tongued Angels Courtesie ; For all his dainty Look , and Skin , yet She Assured was , it could not Phylax be . 418. None of those soft and blessed Heats , she felt Which sweetly , when her Phylax us'd to speak , Did all her Breast into Complyance melt , And way to their own gentle Conquests make : Besides , the Voice , though woudrous Sweet it were , Yet something out of tune it seem'd to her . 419. Too high it seem'd , and of too loud a Strein : Still was the Musick of her Spouse ; and she No Saints remembred that did e'r complain That Jesus call'd them to Extremity , That Trumpets did the Gospel usher in , And Wars Alarm the Calme of Peace begin . 420. Had this great Message from her Spouse been sent . She knew her Heart [ which now did pant and move By His sole Motions , ] must needs relent , And by Submission His Command approve : But now she by reluctant Nausoousnesse Felt , whosefoe'r it were , 't was none of His. 421. Awakning therefore all her Confidence , And with three Invocations having sued , Her Saviour to engage in her Defence , Upon her faithfull Forehead she renued His potent Signe , and then with courage cri'd : In Lights fair Looks why dost thou Darknesse hide 422. Whate'r thy face doth preach unto mine Eye ; The language of thy Tongue-unto mine Ear , Sounds nothing lesse than Phylax : wherefore hie Thee hence , false Fiend , and seek thy Booty where A beauteous Count'nance , and a snowie Pair Of Wings , the full Proof of an Angel are . 423. As when the Suns neer Beams burst out upon A waxen Idoll , straight its goodly Face Too weak to bear that glorious Dint , doth run Away in droiling Drops , and foules the place Which it before adorn'd : So here the Fiend Melted as soon's this servent Answer shin'd . 424. Off fell his Coat , his Periwig , his Wings , His roseal Vizard , and his Milkie Skin : And in the room of those usurped I hings His proper shape of Horror did begin To clothe him round : at which , indignant He , Least Psyche should triumph his shame to see , 425. Tore his Way down to Hell , that there in Night He might his Head , and Ignominie hide ; A thousand Stinks behinde him , at his flight , He left : and being gotten home , he tri'd Upon the Soules which in his Brimstone Lake All yelling lay , his vexed Spight to wreak . 426. Mean while , as Psyche those quaint Spoils admired Which dropped from her beauteous-hideons Foe , And with her Sacrifice of Thanks aspired Unto the foot-stoool of her Saviour , who Had in that fight her faithfull Champion been : Her true and genuine Phylax flutter'd in , 427. O how her Heart leap'd at the welcome sight , And thus broke from her Lips ! Thou , Thou art He , I know thee at the dawning of thy Light In which no Fawnings , no Impostures be : Spare all Probations ; Thou needst not tell Me who thou art : I know my Phylax well . 428. This said ; Her selfe down at his feet she threw , Which hugging fast , she welcom'd with a Kisse . He gave her Passion leave a while to shew The meek Impatience of this sweet Excesse : Then up he took her , and return'd upon Her Lip , what she unto his Feet had done . 429. And , Joy , said he , my dearest Dear , of thy Victorious-Encounter with thy Foe : That goodly Furniture of Treason , I As well as thou who art the Victor , know : I saw the pilfering Traytor when he pick'd It up , and when with it himselfe he trick'd . 430. Close at his heels I followed , when he His forgerie advanc'd , and hither flew : I was Spectator when he set on Thee , And in Heav'ns Name his Hell against thee drew : Unseen , I saw the dangerous Battell ; and By it I stood , but aided not thine Hand . 431. No : thy dear Spouse , who never doth forget His humble faithfull Servants , did supply Abundant Power , and conveied it By ever-ready Chari's Ministry . I claim no share at all : thy Thanks to none But Him , and Her are due , and must be done . 432. Thou se'st how bountifully They repay The Loyalty of thy Mortification , And what thou gainst by giving Thelema To Him who will not be in Debt . Thy Station Is now Secure , unlesse thou back dost start , And fondly home again recall thine Heart . 433. Surely thou never hadst so much thy Will , As since thou hadst it not ; for All things now Throughout the Universe thy Minde fullfill , And Netures Laws unto thy Pleasure bow : 〈◊〉 Pleasure , which is not thine own , but His Who of Omnipotence the Soveraign is . 434. The dainty Peace which thou didst prize so high Hath now its Lodging taken in thy Breast ; Nor could the Tempter's potent Subtiltie Disturb thy Calme , or undermine thy Rest. Be then Content for ever to possesse , By holding fast thine Hold , thine Happinesse . 435. For if thou let'st it slip , and weary be Of blessed Ease , it soon will flie away : In this low flitting World , no Certainty Was ever yet Inhabitant ; and they Alone be out of Change's reach , who are Infeof d above in endlesse Quiet 's Sphear . 436. 'T is true , those everlasting Chains which tie Heav'ns Destinations to their Ends , excell All Adamantine Power , and can by No opposition of Eartn or Hell Be forced to betray their Hold : yet this No ground of Confidence to Mortals is . 437. For those Decrees profoundly treasur'd are In that bright Bosome which no Angels Eye Can peep into . This maketh pious Fear , Religious Awe , and holy Jealousie , The onely Anchors which Assurance can Afford unto the tossed Heart of Man. 438. And 't is Heav'ns mighty Favour too ; least He Should bold and carelesse grow , if once he saw The Patent of his own Felicity Were sign'd and seal'd so sure , that by the Law Of absolute Necessity , he through All Tempests , safely to his Port must row 439. For then were He no better than a Slave Unto that Blisse , whose Crown prepared is For them who venture at it by the brave Ambition of humble holinesse . Then , if He would , his mighty God might He Disdain , and dare Him with his own Decree , 440. O then with reverent dread march on , my dear , In the designe of thy high virtue ; and Think it sufficient happines , if here Thy Fear can Desperation countermand ; If thou by trembling canst Victorious be , And win at length supream Felicitie . 441. As for these Spoiles , the Trophies they shall be Of what by Loves assistance Thou hast done : This Memorandum of thy Victorie May keep awake thy wise Devotion : Lo , here I hang them up ; and if agin The Serpent hither creep , shew Him his skin . PSYCHE : OR LOVES MYSTERIE . CANTO XVIII . The Persecution . ARGUMENT . SAtan makes war on Psyche's Constancie Both by his own , and Persecution's Hand ; Yet still impregnably-resolved She Their Ambushes and Onsets did withstand , Vntill her Guardian by a Blessed Cheat Enforc'd her to a glorious Retreat . 1. THough Joies , and Loves , and Bliss , their Nest do make In Peace's bosome ; often times beneath That surface of Securitie a Snake His unsuspected Venomous spight doth breathe . For 't is an everlasting statute , That No genuine Rest can here below be got . 2. The Creatures courteous Faithlesnes , who still Shrink from our grasping Hands , and Cheat our Hope , Admonish our desires themselves to fill At those pure Spings of fulnesse , which stand ope In Heav'n alone ; and never fancie here Compleat Content's and Satisfaction 's sphear . 3. This maketh brave and hardy Exercise Dearer to Virtue than is lazie Quiet ; This maketh her so highly Patience prize , So constantly her selfe with Suffrings diet , That this sharp Sauce may wholesomly represse Of Peace's Sweets and Fat the Fulsomnesse . 4. Affiction is the onely Schole where she In Magnanimities high Rules is taught ; The Theatre on which her Gallantrie Before the royal Eyes of Heav'n is brought : For both the Angels , and their Severaign there Ernest Spectators of her Courage are . 5. Full well she knows , that stealing Rust will creep Upon the briskest Sword , if lazilie In its blinde quiet Scabberd it doth sleep , And be not rubb'd , uor chaf'd , nor vexed by Harsh Scouring , churlish Whetting , or kept bright By its perpetual Bus'nes in the fight . 6. That never Horse was made of so much Fire , Nor temper'd for so proud impatient speed ; ( Though a true Pegasus had been his Sire , Or He of Phoebu's Coursers had been bred , ) But , it he from his Manger ne'r did move , Would restie , lame , and illcondition'd prove . 7. That when the Air by long tranquillity Lies loytering in the Sun , it putrid grows : But when 't is startled and afllicted by Thunder and Lightning ; when it feels the Blows Of boistrous Windes , its drowsy dull Disease Wakes at the frightfull News , and vanishes 8. That sluggish Lakes , which always sleeping lie Upon their easy Beds of Mud , beget Of Toads and Stinks a nasty Progeny : But those brisk Rils which , though they be beset With craggy Hindrances , still running be , Preserve intire their Native Puritie . 9. That never Soil was so ingenuous yet , But if it were not often digg'd and plow'd , Harrow'd and torn , aud forced to be fit , And Weeded oftner far than it was Sow'd ; In stead of Herbs , and Floures , and honest Corn , With peevish Bryars and Thorns would be forlorn . 10. That never Tree was known so thrifty , as To spare its stock of Juice , and use it right ; But to loose idle Twigs would let it passe , Which onely sery'd , and scarcely that , for Sight , Till the strict Discipline of the Pruning Hook Lopp'd off those Wantons , and reform'd the Stock . 11. That finest Roabs , when they did idle lie , Would gather nasty Dust , and fertile prove In an ungratefull ever-fretting Frie Of Mothes , unlesse the Wands and Brushes strove Against their lazinesse , and day by day Those busy bold Incroachers whipp'd away . 12. That Mariners who in the easy Bay Did both their Winter and their Summer waste , Would never learn to steet their Bark , till they Were by some Tempest into Danger cast , And had accustomed their venturous Mindes To ken the boystrous Language of the Windes 13. That Soldiers listed are in vain , and wear Steel by their Side , and Brasse upon their head , If in the pitched Feild they ne'r appear To See the hostile Ranks , and Standards spread , To meet the Shock , and bring away their Skars As Letters Testimonial of their Wars . 14. And though no Life scarce any Name doth merit But that of War , ( so many Enemies Poor Man doth by his wtetched Birth inherit , Since all the World did in Rebellion rise Against unhappy Adam ) yet no State More than the Christian , is beseig'd with Hate . 15. The Christian Life the furest Warfare is , And though a thousand Victories it gains Yen still more and more Armies on it presse ; More Care , more Sweat , more Labour still remains . Though Peace may an internal Calme beget , Affliction still will Us without beset . 16. Though all the stickling Senses and the Passions , Which breed intestine Perturbations , be Bow'd to the Yoke ; though all the 〈◊〉 Of Will and Reason , by the industrie Of the 〈◊〉 Soule be tam'd , yet still There is a World without to work her ill . 17. For by her Christian Course against the Tide Of all the World she rows ; and therefore by Eternal Opposition is tri d And hardned to victorious Constancy : For had she floated down the willing stream , No way was there Magnanimous to seem . 18. But now her gallant Metall whetted is , Her vain luxuriant Twigs are prun'd away , Her Clothes are brush'd from Mothes and Dustinesse , Her Soile is digg'd and dress'd ; the lazie Bay She changeth for the active manly Main , And in pitch'd Field her Foes doth entertain . 19. Her Beasts unto their Pace are strictly kept , And rid hard every Day ; her wholesome Air By 〈◊〉 Tempests of loud Sighs is swept , And all her Bosomes Region made more fair ; The Torrents of her Eyes continue clear , Because perpetualy they flowing are , 20. Thus , though Afflictions Looks be sad and soure , Her Heart is Kinde , and she the best of Friends ; Whilst Flattery doth Poyson gently poure , Her Antidotes She most severely lends : Her Physick smart and searching Corsives be , But their Conclusion's alwayes Lenitie . 21. And Psyche's Spouse , though dear to Him she were As the bright Apple of his blessed Eye , Unto Afflictions swindge abandon'd her : That as the Sun through the Conspiracy Of blackest Clouds doth break with fairest Rayes , So might her Virtue pluck from Bryars Bays . 22. As Satan from his late Repulse did flie Stung with confounding Shame and fretfull Rage , He in the Aire spi'd a wing'd Company To heav'n returning in fair equipage , Having their Embassies dispatched here With which to Men they delegated were . 23. This prompted him unto a new Device : With sprightfuil Speed he playd the Thief again , And having stole a 〈◊〉 of Gallantries , After the Angel Troop he posts amain , Trimming his cursed Feature as he flew , Till like a Bird of that fair Brood he grew 24. Something behinde he lagg'd , least piercing They His impudent Impossure should 〈◊〉 , And intercept his Project by the Way In just Disdam of his foule Company . So at wise distance doth the Traytor sneak When he with Honest Men doth entrance seek , 25. But as he siutter'd through the Sphears , he bit His Lips to see the fatal Way whereby He once was tumbled headlong down : and yet Though they with Curses and fell Blasphemy Were big , he durst not ope them , knowing well Heav'n ill would bear the dialect of Hell. 26. Arrived at the everlasting Gate Of the imperial Palace of the Skies , The Angels entred in triumphant State , Account to tender of their Embassies : But Satan siarted so , that he well neer Shok'd off his Vizard by his trembling fear . 27. The mighty Lustre of his Makers 〈◊〉 Flashed such Dread on his , that swarthy He Who had been us'd to Nights black Prodigies , Was dazled at the naked Majesty Of more than Day : Three times he wink'd , & ther , With both his Hands his spurious Eyes did screen . 28. Such fright upon the ougly Batt doth seize When Highnoon's darts of Lustre shoot her through . The woefull Ghosts , who in Nights Shades doe please Their gloomy Thoughts , thus terrified grow If fair Aurora's Curtains ope be drawn , And she her selfe gets up e'r they be down , 29. The gallant Spectacles which here he saw Were greater Torments than he felt at home ; Each Glorie's Splendor which about did flow Burnt him far more than his own tiery Doom Each holy Joy a Torture was , and He Fri'd in the midst of this 〈◊〉 , 30. He fri'd and flam'd , and straight his 〈◊〉 〈◊〉 , His polish'd Looks , his curled Grove of Hair , His dainty Coat , and all his stollen Things A Sacrifice unto the Lightning were Of Jesu's Eyes , and in his 〈◊〉 〈◊〉 He now appear'd of 〈◊〉 〈◊〉 . 31. The Angels started from Him at the sight , And standing in a Circle far away , Gaz'd on the Portent ; who try'd all the Might Of desperate Boldnesse , yet could not gain-say The guilty shame which now did Him aslail : Down hung his Head , his Tallons , and his Tail. 32. Thus when the conscious Traytors hatefull Face Is in the Presence of the Prince descry'd , And persecuted by the full disgrace Of all the loyall Court ; against that Tide Of Ignominy He in vain contends ; Such Horror all his Impudence transcends . 33. As Jesus saw the Feind a bashed so , He charg'd Him to relate from whence He came : Nor durst the thus commanded Monster , though Lyes were his onely Trade , a Fiction frame : Yet scorning to forget his peevish Pride , With dogged sullennesse He thus repli'd : 34. Whence can I come , but from beneath ? Unlesse There be some higher Place than this your Heav'n ; This Heav'n , from whence by you , I must confesse , ( But let all judge how justly , ) I was driven . From visiting the Earth I come , where I Have far more Subjects than your Deitie . 35. But mine , said Jesus , ( for He scorn'd to chide The stomackfull Feind , since ever-damned He Sufficiently pays for his endlesse Pride , ) Although so rare and few , yet pretious be : Vain Multitudes to thee their Homage pay ; Mine not by number , but by weight I weigh . 36. Let one Example speak the praise of All , My Hand-maid Psyche : Hath thy watchfull Eye , Which scoureth round about the terreen Ball , Full notice taken of her Piety ? And how none live in all the World who be Higher above it , than is Virtuous she ? 37. Is not her Heart intirely fixed here , Preoccupating Heav'n and endlesse Blisse ? Nor Earth nor Hell can strike her Soule with fear , But He alone who her Creator is ; Of Him she alway stands in dainty Aw , For still she Loves , as much as Dreads His Law. 38. But wheresoe'r she reads the open face , Or can discover but a Limb or Claw Of hideous sin , she flyes the dangerous Place , And into any hard shifts doth withdraw , Rather than hazard to be over-run With a delicious Destruction . 39. Is not the Temper of her wary Heart , Admonished by wise instinct , afraid Of every Bait which by the subtlest Art Of Spight and Wickednes for her is laid ? Or is there any thing which she doth more Than thee , ev'n in thy fairest looks , abhor ? 40. Stung by these Words , with strong intestine Pain His heart-strings stretch'd and torn the Monster felt ; Yet that he might not bear these Pangs in vain , But be afore-hand still in shamelesse guilt , He reard his face of everlasting Brasse , And what He spake , of the same metall was : 41. Is not your mighty Providential Arm Become that simple Maidens Hedge , said he , Infallibly to shut out Fear and Harm , And make her Pris'ner to Securitie ? Is not brave Phylax forc'd to be her squire , And dance attendance upon her desire ? 42. On all her Errands runs not servile He ? Has he not trotted from the furthest West In duty to her Curiositie , And spent his time in tracing of the East ; Where like a silly Pilgrim , up and down Forsooth , the Angel went from town to town . 43. Besides , your Daughter Charis , ( and yet who Would think her so , who her imployment sees ? ) As though in Heav'n she nothing had to doe , Down to vile Earth is sent , and set to please This Imp of dust , on whom her noble store Of sweets , to win the Vrcheon , she doth doth poure . 44. A proper purchase you have got ; but I For my part , would not buy a worm so deer : If wretched Psyche's price must be so high , Surely you need no other Chapmen fear : Onely by this proportion , I would know To purchase Me , what rate you would allow . 45. But as for Her , if I had leave to trie , I soon would shew you of what kinde of Clay She moulded is . Might Phylax but stand by , And on her naked Shoulder let Me lay This Hand of mine , no Touchstone you should see Was ever nimbler at Discoverie ; 46. Upon your pamperd Darling should Distresse With full and free Commission domineer That Tongue which now your Praises doth professe ( For to the Task 't is hird , and hir'd full dear , ) Would change its Tune , & on your Face would spit More Curses than my Selfe e'r did on it . 47. If Psyche's Breast doe harbour any seed Of such profound Ingratitude , replyed Almighty Jesus , 't is no more than need The ougly Embryo be in time descryed . Goe , use thy Skill ; full Power to Thee I give , Nor Phylax shall against thy Project strive . 48. But yet thy Tether shall not reach so farr As to her Life ; no , that belongs to Me ; For in my Hand th' authentick Volumes are Of mortal and immortal Destinie : Nor couldst Thou thy Experiment take , unlesse She Lives , to spit out her Unthank fulnesse . 49. As when the Lyon's let loose to his prey , With furious Joy he shakes his dreadfull Crest , He mounts his sirly Tail , and tears his way Into the Theater : So Satan prest Down through the Sphears , and thought his shame was cheap He suffer'd there , since he his End did reap . 50. At first he hop'd he might have reach'd his Aim By the fell Agents he dispatch'd from Hell : But when without their Errand home they came , Himselfe thus to the cursed Bus'nes fell , Resolv'd whatever labour or Disgrace It cost Him , Psyche should not scape his chase . 51. Down through the Sphears he prest , and proudly threw Scorn on the Stars which He could not possesse , Then through the Aire imperiously He flew , And by his Looks proclaim'd that Realm was his : The blackest Clouds which there did swimm , made haste Away , till He more black than they , were past . 52. His swarthy Wings lash'd the soft Element With violent speed , and made it roar aloud ; No Winde did ever with such furious Bent Or hideous Noise through the milde Region crowd ; No Bolt of Thunder ever rent its path With such impatient and tumultuous Wrath , 53. Thus came the Monster to his dearest Place On Earth , a Palace wondrous large and high ; For on seav'n Mountains it erected was , All which it higher rais'd with Majesty ; Thus by its seav'n-fold Tumor copying The number of the Horns which crown'd its King 54. Of dead Mens Bones were all th' exterior Wals Rais'd to a fair , but yet an hideous Height ; In answer to which strange Materials , A Ditch digg'd wondrous deep and broad , did wait Upon the Works , fill'd with a piteous flood Of every soft of holy harmlesse Blood , 55. Those awfull Birds , whose Joy is ravenous War , Strong-tallond Eagles , perch'd upon the head Of every Turret , took their prospect far And wide about the World , and questioned Each Winde that came that way , to know if they Could tell them news of any bloody Prey . 56. The inner Bulwarks were of shineing Brasse , With Firmitude and Pride all Buttressed ; In at the Gate of polish'd Steel did passe The whole Worlds Confluence , and offered Their slavish Necks , to take the Yoke which there That Places Tyrant did for Them prepare . 57. But thick , within the Line , erected were Innumerable Prisons , plated round With massie Iron , and with jealous Fear ; In every one of which was a profound And mirey Dungeon , where contagious Stink Cold , Anguish , Horror , had their dismall sink 58. In these , press'd down with Chains of fretting Braffe Ten thousand innocent Lambs did bleatingly , Whose woefull Groans , help'd by the hollow Place Summon'd Compassion from the Passers by ; But every one they as relentlesse found As was the Brasse which them to Sorrow bound . 59. For they designed for the Shambles were , To feast the Tyrants greedy Crueltie , Who could be pleased with no other Fare ; So barbarous was her constant Luxurie : Though other store she had for her repast , She with an hundred Lives would break her fast . 60. Vast were the Treasures of her House ; yet she Took pleasure in no other Furniture But choisest tools of Inhumanitie , Which might her bloody Ends to her assure : This made her Palace thick with Engins ly , And every Room become an Armory . 61. Swords , Daggers , Bodkins , bearded Arrows , Spears , Nails , Pinsers , Crosses , Gibbets , Hurdles , Ropes , Tallons of Griffens , Paws and Teeth of Bears , Tygres and Lyons Mouths , hot-iron Hoops , Racks , Wheels , Strappado's , brazen Cauldrons which Boiled with oyle , barrels of flaming Pitch : 62. Yea things more barbarous yet than these were there ; Fairfaced Promises , but lin'd with spight ; High royal out side Courtesies , yet meer Traps and Conspiracies , which with Delight To heedlesse Men the worst of Poisons give , And stealing to their Hearts , slay them alive . 63. Satan arrived here , strait entred in ; ( For well He knew the Place , and well was known , ) The fawning Courtiers all were proud to win His gracious Look , and in his way fell down To beg his Blessing , and his Hand to Kisse , As in unto their Soveraign He did presse . 64. She then ( for long within she could not stay ) Was marching out , her Chariot to take , So loud her stomack bark'd for some new Prey : But spying Belzebub , she started back , Being surpris'd with reverence to see The presence of her onely Deitie . 65. Then down she fell , and pray'd him to ascend Her throne imperial , which was standing there , And thence his Pleasure unto her-commend , Prepar'd with all Humilitie to hear What busines made her God vouchsafe to come And visit worthlesse her in her poor home . 66. But kindely He took up his loyall Creature And in his scaley Arms did her embrace , Enamor'd of her correspondent Feature Which rendered Him his own Infernal Face . Three times He Kiss'd and hug'd her close , and round About her Waste his royal tail He wound . 67. And , I have no such leisure now , said He , To climbe thy throne , who must look to mine own ; I have discover'd in my Britanie The Seeds of dangerous Rebellion sown , Which , if it grow unto an Harvest , may Disturb mine Empire , and thine oversway . 68. The Christian spreading Canker there hath got Deep footing in the Hearts of carelesse Men , Who to the poore Mechanick God are not Asham'd to pay their holiest Homage , when With credit They might it to Me prefer , Who am , I trow , more than a Carpenter . 69. Me thinks my Scepter should as noble be As Ax or Mallet ; and as brave my Train Of Heav'n descended Sparks , the gallanty Of whose high Soules did Gods own yoke disdain , As those who leaping from their Fishing Boat , Into the thred-bare Court of Jesus got . 70. They use to cast it in our Teeth , that We By the black Powers of Spels and Incantations Do both support and spread our Monarchie : As if there were not stranger Conjurations In this besotting Witchery which can Make more than Beasts of Reasonable Man. 71. For canst thou pick out any Beasts among The silliest Flocks , who would themselves commit , To Him who leaves them free to any Wrong , And tels them plainly they must suffer it For his dear sake ? Right dear , indeed , if they Their lives unto His Memory must pay . 72. Mad were the Sheep which would attendant be Upon a Sheepheard who did them assure That for that onely Cause the Tyrannie Of thousand Wolves and Bears they must endure Nay Sheep would never be so sheepish ; yet Men to this Paradox themselves submit . 73. Grant Heav'n be in reversion their own ; What shall the fondlings get by being there , Who must eternaly be crouching down And paying Praise's tribute to His Ear Who will requite them with a Chain which shall Keep ev'n their Wils in everlasting Thrall . 74. Were not their Soules more generous , if they The gallant freedome of our Hell would choose , Which knows not what it meaneth to Obey , But le ts full Blasphemy for ever loose ? Faint-hearted fools , who needs will Vassals be , ( For fear least I should make them truely free . 75. Thou see'st this sin is crying , and for high Revenge beats loud upon my royal Ear : And should my Fury wake , and instantly Those mad 〈◊〉 all in peeces tear , Surely my Justice I could well acquit ; However envious Heav'n would raile at it . 76. But I ( for this doth best become a King ) A better rellish finde in Lenity : I know the Galileans Tongues doe ring With restlesse Clamours on my Tyranny , Forgetting that their Lord did banish Me From Heav'n , against all Law and Equitie . 77. Yet shall not they Me so ignoble make As to requite their Basenesse in its kinde : No : let them henceforth Demonstration take In what a pack of Forgeries combin'd Unto my Charge they lay all Cruelties : Judge all the World , who Father is of lyes . 78. For I resolved am at first to try Them by my royall Mercy to reclaim : Far rather would I win them thus , than by Stern Vengeance utterly extirpate them . The Peoples fault alas , is not so great As His , whose Gospel Pipe charm'd them to it . 79. My pleasure therefore is , that thou mak'st speed To Britain , and divulge my Proclamation Of Grace and Pardon unto every Head Which strait abjures that dangerous Innovation , And , penitent for his Christian Heresie , With orthodox Devotion Bows to Me. 80. But if my princely favour be despised , Both Heav'n and Earth must needs my Rage approve ; Denounce all Vengance that can be devised By scorn'd , and therefore most indignant Love : Make all the stupid stubborn Rebels feel That Maries Son cannot my Wrath repell . 81. This said , The Furie , who had all this while Smiled in hopes of her new Task , made haste To take her Coach , and thought each step a Mile As through the spatious House to it she past . Then mounting at the Gate , they parted , He Home to his Hell , and to wards Britain She. 82. Forth with in terrible Magnificence An hundred Trumpets sent their Voice before To tell the People that their awfull Prince Her Progress now began : That stately Roar Through every street imperiously flew , And warned 〈◊〉 , this mightie sight to view . 83. When lo the sweating throngs bespred her way With admirations of her Pomp and Train : Before the Chariot two road single , they Suspition were and Envy ; both did rein Their fitting Steeds , the one a Fox , the other A Wolfe , and forced them to march together , 84. Next follow'd Pride upon a sirly Horse , Whose stomack neer as high as hers did swell ; Fire sparkled in his eyes , and martial force In the bent Bow of his large neck did dwell ; About he flung his Foam , and champ'd his Bit , For both his Rider he disdain'd , and it . 85. But she an Ensigne in her right Hand held , Whose bosome she displayed to the Winde : Forth with the Flag with stately fulnes swell'd , Wherein the Tyrants golden Scutcheon shin'd , A wide-spred Eagle , whose faire Pinions seem'd To bear her up still as the Colours stream'd . 86. Then came the Coach , which two strange Monsters drew , For one a dreadfull Lybian Dragon was , Who from his Mouth did flaming Sulphure spew , And poisned all the Way which he did passe : The other an enormous Crocodile The most accursed Son of happy Nile . 87. On them two feirce Postillions mounted were ; Intolerable head-strong Anger , who To lash her Dragon never did forbear Though he with Furie's violent Feet did goe ; And Cruelty , whose Heart was harder than Her knotty 〈◊〉 black iron Skin . 88. Upon the Coachbox sate a Driver hight Selfe-will , a mad-braind most outrageous He : Who in impatient Speed doth still delight : Though thousand Perils in his Passage be : Never could Hils or Dales , or Sea or Land , Or desperate Precipices make Him stand . 89. The Metall of the Chariot all was Brasse , Bright burning Brasse , which upon either side With sharp and cruel Hooks thick platted was , To mow down All it met : In this did ride The dreadfull Queen , a Queen of mighty Fame ; Who hath not heard of Persecutions Name 90. Whatever makes the Tigres Faces be Of ravenous Crueltie the hideous Book , With indefatigable Industry She had transcrib'd into her monstrous Look : Heav'n sheild all pious Soules , and turn their Fears To generous Faith when ever She appears . 91. Her Coat is Steell , besmeared all with blood , And in her Hand she holds a Twist of Snakes , With which , though still her Coachman never stood , Eternaly she threshes Him , and makes His furious Speedmore speedy grow , that she Might at her Prey as soons her Wishes be . 92. Thus whirl'd she through the Popular Rout and flew To her desired Isle the straitest way . Behinde the Coach her cursed Train , she drew All glad to tread her cruel Steps , for they No other were but her own hellish Brood Whom she had nurs'd and fatned up with Blood. 93. Upon a Goat , more stinking far than he , Rode Ravishment , who threw his licorish Eyes . And they black fire , on every Company Of Females of what everage or guise : The Chariots haste he curs'd a thousand times Which snatch'd Him from the fuel of his Crimes 94. Perch'd on a Vultures back was 〈◊〉 , who In length of 〈◊〉 did that Bird exceed ; Starv'd with 〈◊〉 though fat in Spoils , she so 〈◊〉 was , that still she wish'd more speed Had hurried on the Coach , that ravenous she Might sooner at her British Banquet be . 95. Upon an Ostrich , more unnatural Than was her barbarous Bird , rode Astorgie , Vowing aloud to tear in sunder all Those cords of love which did together tie The Soules of Parents and of Children , and Break the sweet Links of every Nuptial Band. 96. Mounted upon an Hydra , Heresie With more and stranger heads than had her Steed . Rejoyc'd in hope that now contagious she Her Poison to another World should spread , And Albions Sands which brideled in the Sea Should by her stouter Tide o'r-flowed be . 97. On a black grizlie Dog rode Profanation ; She who ne'r learn'd distinction of Place Or Time or Things ; who never yet could fashion A modest Look , or paint upon her face The least glimpse of a Blush ; who would not hear That Altars holyer then Dressers were . 98. Bold Sacrilegde sate pertly on a Kite ; And though her Claws were burn'd , and sing'd her Wings , E'r since she from the Altar took her flight , ( For vengefull Coals stuck to the Sacred Things , Branding the saucy Theif , ) yet shamelesse she A robbing Heav'n and God , again would be . 99. Upon a Serpent bred in Hell beneath , Which belched fire at every Step he took , Which reached Heav'n with his pestiferous breath . Which fought with holy Incense by the Smoke Of his foule Throat , rode fouler Blasphemie , And dared all the way Divinity . 100. But on an Heifer of AEgyptian Race ; Right proud of his Extraction , ( for he The Heir of Apis and of Isis was , ) Sate full as grosse a Brute , Idolatrie : And yet Devote's , grosser than her Beast , Or she , about her with their Offrings prest 101. And this was 〈◊〉 royal Train , Which all the way she went , stroke mortal fright Into the Countries , travelling in Pain , As she in Triumph , till her speedy flight Had born her past them , and gave them release From their dark Dens and hollow Privacies . 102. Poor Albion thrice started as she drew Neer to her shore , and would have further run Into the Sea : but now the Tyrant flew With cursed joy into possession Of the unhappy Isle , where dreadfull She Took up her quarters in a Colonie . 103. From thence she issued out her Proclamations Of Pardon unto all that would come in ; But back'd it with severest Denuntiations To those who still continued in their Sin , Who still would waste their Piety upon The Carpenters poor Crucified Son. 104. She summond all the Isle to Reformation , That mighty Jove by whose high blessing she Reign'd Queen of all the World , in worthy fashion And like his supream Self , might Worshipp'd be ; That pleased He might rain his favours down , And Albion with Peace and Plenty crown . 105. For by her royal Declaration She All blastings , mildews , droughts , plagues , earthquakes , wars , Laid to the sole charge of Christianitie : Which impious Sect , said she , so boldly dares The Wrath of all the Gods , that righteous They Upon the Earth must needs this veng'ance lay . 106. Forthwith , all those whose bosomes tainted were With the rank Venome of Idolatry , Luxuriously joy'd the news to heare , And with immediate Consluence did fly To doe their homage , and their thanks prefer Ev'n in the Name of succoured Jove , to Her. 107. Then They , who could have loved Prety , Yet none but faint and timorous Virtue knew , They in whose Hearts the World and Self did ly , As well as Jesus ; They who would have drew In th' Euangelick yoke with patience , so Mean while their secular Plough might also go ; 108. They who conceiv'd for Wives and Childrens sake , Who were depending upon their sole Care , ( So dream 's the faithlesse fondlings ) they might make A little bold with God ; And they who were In hopes Heav'n to their Prayers would courteous be And wink at what flow'd from 〈◊〉 , 109. Came in the Reare like Men who Scarcely came , For not so much as half their Mindes were there ; Under the Evenings guilty veil their shame They sheltered , for they Days Eys did fear . Unhappy Men , what aile you thus to go ? Your selves condemn your selves for what you doe . 110. But they whose loyalty was firm and sound , They who to Love intirely had resign'd Themselves , such sweetnes in his service found As left the Baits of all the World behinde : Such sweetnes as enforced to be sweet That Gall which flow d in Persecutions Threat . 111. Sooner will They be charmed by the Hisse Of a fell Dragon , to his Den to goe , Than be perswaded to accept of this So treacherous and destructive Pardon : no , What e'r They loose , they from their Losse will 〈◊〉 This noble Gain , that they Themselves will keep . 112. Their Life , their Fame , Estate , and Liberty , They can more easily than their Conscience spare : They nothing count their Own , which cannot be Without Impiety possest ; and are Content with any Thing but God to part , Who onely can secure Them their own Heart . 113. Psyche was one , and not the meanest One , Of these brave Champions , who , since Phylax had ( Heav'n having so dispos'd ) left her alone , Her meek Addresses to Uranius made ; An holy Priest was He , and unto Her An Oracle in any Doubt or fear . 114. To you , said She , my reverend Father , Now Persecutions furious Storm doth 〈◊〉 , As to my wise and faithfull Pilot fly , Not to be steered where Calamities May never reach my Uessel ; but to know The neerest way how I to them may row . 115. Forbid it genuine Love , that I should fly The noblest Testimony I can give Of my , ô how deserved , Loyalty Unto my Spouse , for whom alone I live : For him I live ; and must that Truth deny , If in his Quarrell I refuse to dy . 116. Was not His Life ten thousand times more dear And pretious than Mine ? yet generous He The utmost drop of his Heart-blood could spare Ev'n for the worst of Worms , vile sinfull Me : Loud cries the merit of this Blood , and I Could I dy oft for Him , in debt should dy . 117. And , should I shrink from one poor Death , what Eye Would not shoot Wrath at such Unthankfulnesse ? How should I hate my Selfe , and strive to dy For shame of Fearing Death ? yet , I confesse , This Life so wretched is and poor , that we By Martyrdome do Heav'n no Courtesie . 118. Mine all the Gains will be ; nor know I how To scape this Profit : which if I could shun , My Death more Solace would to me allow , And to the Stake I cheerlier should run . But since that may not be ; since Blisse is still Ti'd to these Suffrings . let Love have his Will. 119. Let Love assert his own Magnificence , And make Us for our very Service be Deeper in Debt to him : yet I will hence Revenge me of His Liberality , And doe my best to run upon the Score With this great Creditor forevermore . 120. But sage Uranius , who was better read In the cool Gospel Discipline repli'd , The fire by which those flames of thine are bred Is pure and genuine ; but they blaze too wide : Dear Daughter be content , and think that I Can wish and dare , as well as you , to Dy. 121. Yet I am not so hasty to prevent My Spouse's pleasure , who , for ought I know , Desires Vranius should rest content To wrestle still with Sorrows here below ; Still 〈◊〉 be exil'd from the blessed Sight Of his dear Eyes , and grovell here in Night 122. Besides , if I before His Call should run , This hot Impatience might out-strip his Grace : And how should feeble I , thus left alone , Finde courage to out-look the dreadfull Face Of Death , when dress'd in martial Array He gives the Onset to my Dust and Clay . 123. What General will thank that Captain , who Without Commission has presum'd to fight ? Into the Lists of any Prisner goe With Tigres or with Bears to trie his Might E r He be call'd , what Eye will grieve to see His torn Limbs pay for his Temeritie . 124. It is enough if when We challeng'd are , We flinch not from Professing his sweet Name , Which in our Bosomes sits more neer and dear Than Life it selfe . Mean while think it no 〈◊〉 To balk the Tempest , which will easily 〈◊〉 Thy Haven , and Thee , if Jesus have a minde . 125. As the young Soldier , who was more on fire Than his fierce sparkling Steed , the Charge to give , When by some old Commander his Desire As rash and perilous , doth a Curb receive , Almost as hard he findes it to subdue His single Selfe , as all his Hostile Crew . 126. So Psyche crossed in her venturous Way By the grave bulk of the sage Priests Advice ; Found it an heavy troublous Task to stay , And shun the winning of her dearest Prize : Yet knowing He was wiser far than She , She bravely yeilds , and gains Selfe-victory . 127. Uranius well remembred now how He , Then young and shiftlesse : by his Parents was Into a Nest of silent Privacie , To which they through a Wildernes did passe , Hurri'd by Night , when such a Storm as this Into the Britain Hemisphear did presse . 128. Thither , when Ev'n had muffled up the Eye Of Heav'n , and those of Earth , he Psyche led ; For by a Lanthorn which would not descry More than he pleas'd , her way he governed ; And so arrived at the Cavern , where Cheerly he bad the Mayd be of good cheer . 129. It is no new Adventure this , said he , But practis'd and well season'd to our hand : Moses , that Man of God , was glad to flee , And wander up and down a forreing Land : No Partridge on the Mountains ever was More than good David , chas'd from place to place . 130. Noble Elyah in the Desert hid His persecuted head , when Jezebel , Our Tyrants Type , her threatnings thundered Against his Life : there he alone did dwell Having no kinde of Caterer or Cook But a poor Raven , no Cellar but a Brook , 131. Nay , even Jesus too himselfe did flie , When bloody Herod drew his desperate Sword : And never think it can discredit thy Devotion to follow Him thy Lord In any of his Steps , who onely was The Way by which We to Perfection passe . 132. Whilst thus the good old Man encourag'd her : A Troop of furious Soldiers had by night Beset their Houses , in presumption there To finde their helplesse Prey ; But when their flight They understood , their frustrate Expectation Flam'd into most impatient Vexation . 133. All rooms they ransack'd , where what Goods ' they met Were hungry Plunders instant Sacrifice : Yet still their Rage unsatisfied , set The Houses too on Fire , and with loud Cries Threatned to serve the Owners so , when e'r Justice could make Discovery where they were . 134. If any of the Neighbours , wounded by The salvage Spectacle , but smote their Breast , Or shak'd their Head , or mourned in a Sigh ; The bar barous Caytiffs took it for confest That to their Queen they ill affected were , And instantly to Prison them did tear . 135. Yet by the way , the cruel Courtesie Of hungry Theeves they freely offer'd them Who ready were their lives and liberty With present summs of Money to redeem : Their Queen is safe enough , so they can line Their greedy Purses with Delinquents Coin. 136. But through the Eastern Rubie Portals now Aurora op'd the Passage to the Day : When loe an old and shaggie Lyon , who Had busie been all night about his Prey , Came panting Home , and roaring loudly when He drew neer to the Entrance of his Den , 137. This Den was that in which for shelter lay The good Vranius and Psyche , who Rouz d by the Noise , but having now no way To flie the presence of their salvage Foe , Their Hearts to Heav'n with instant fervor sent , Imploring Succour in this Perils dint . 138. In came the Beast , whose dreadfull Mouth and Paw Still reeked with the Blood of his torn Prey : But those unwonted Guests when there he saw , Stroke with the awsull News , he made a stay , And as he wistly look'd , he smooth'd his frown , And by degrees his Crest and Tail let down . 139. Uranius musing what the Lyon meant To melt so from himselfe , thus him bespake : If He who is our Lord and thine , hath sent Thee hither with Commission to take Our lives , by gentler Tyrannie than that From which We fled ; loe we deny them not 140. Much Solace it will be to Us , that we Augment not by our Death 's the Guilt of Men ; This bloody Trade doth better suit with Thee Of salvagenes the dreadfull Soveraign , than With them , whose softer Constitutions be Temper'd and tuned fit for Clemencie . 141. Yet if thou dost not on Heav'ns Errand come , But the sole bus'nesse of thy barbarous Thrist ; Unarmed though we be , no Peril from Thy Paws or Jaws we dread ; doe all thy worst , So faithfull He : and so said Psyche too ; And waited what the Beast would dare to doe . 142. When loe , the trusty generous Lyon , who No Vengance ought to Men , but where he saw The print of Guilt , and of Rebellion to Their common Soveraign ; did meekly throw Himselfe before these Saints , in whom he read The Lines of reverend Innocence fairly spred . 143. Then having humbly lick'd their holy Feet , And seem'd to beg their blessings e'r he went ; What universal Providence findes meet , Uranius cry'd , ( perceiving what he meant , And usefull for thee , may it given be In due requital of thy Pietie . 144. Which said , the joyfull Lyon took his leave With the best manners his rude Education Could him afford . The sight made Psyche grieve Reflecting with a sober Meditation On those unmanly Men she fled from who In Barbarousnes did wildest Beasts 〈◊〉 145. And well she might : for now a trusty Friend Both to the Priest and Her , who knew the Place Of their abode , his way did thither rend With Ashes on his head , grief in his Face He being entred , silent stood a while , For Groans his breast , and sighs his Mouth did fill , 146. But having prefac'd thus , alas , he cry'd . That I have liv'd to bring this wofull News Your selves have by your flight escap'd the tide Of Salvagenes which all our Town embrues ; But nothing else ; for what behinde you left , The Booty is of most outrageous Theft 147. Your Houses , turn'd to their own funerall Pile , Now in their Ashes lye — vast sorrow here Stifeled the rest But then , thy stories stile To Us is not so dreadfull ; never fear That what remains will trouble us , replies The Priest , who dare embrace our Miseries . 148. What e'r was ours , alas We never Made , But by Donation did it Possesse : All that We had , We but as Stewards had ; Well may our Master call for what was His. And Blessed be his Name , who Us from these Encumbrances so freely doth release . 149. Chidden by this Heroick Braverie The Messenger took heart , and thus went on : Had furious Tyranny presum'd to flie No higher than at you , and yours , alone , Tears might have reach'd that losse : but who can wail Enough , when God himself it doth assail 150. The desperate 〈◊〉 feared not to break Into the sacted Oratorie , ( where Our Busnes We with Heav'n dispatch'd , for lack Of publike safetie for our Rites , ) and there Made desperat havock , challenging , in spight , God for his Temple and Himself to fight . 151. The Sacred Bible they no sooner saw , But in foule indignation they cry'd , Behold these Galileans lawlesse Law , Which doth all other Statutes break beside Whether of Caesar or of Jove : but We Will try if this may now not broken be , 152. With that , they in a thousand peeces tor't : Then on Devotions Prop , the Liturgie , They made their equaly malitious sport , Crying , these are those leaves of Witcherie , That Bulk of Conjurations and Charms . Which have occasioned the whole Worlds Harms 153. Next , all the Altars reverend Furniture They snatch'd , and scrambled who should rifle most : The sacerdotal Vestments , white and pure , About the room at first in scorn they tost , Then with new Insolence put them on themselves ; So in meek Lamb-skins walk the murdering Wolves . 154. Upon the Chalice when they had espied The Shepheard bringing home the strayed Sheep , Like roaring Hel-hounds with one voice they cryed , Look how these Christians set their God to keep Their Wine : but fools they should have hir'd a friend ? Which might his Godship from our hands defend . 155. Is not our Pan more like a God than this ! Pan , who doth all the Tribe of Shepheards keep , Whil'st this poor servile Thing contented is To spend his time on silly rotten Sheep ; But since He 's here of Silver , in our need His Deitie may stand Us in some stead . 156. When in these Contumelies they their fill Had wantonized ; one a dead Dog brings , Which , having stopp'd his Nose , ( for the rank 〈◊〉 Reveng'd his Crimt , ) He on the Altar 〈◊〉 , And with blasphemous supphcation cryes , Accept ô Christ , my bounden Sacrifice 157. Then , said Another , We must not forget Humbly to tender our Drink-offring too With that , upon the Altar thrice he spit , And having sill'd a putrified shoe With his vile Urine , on his bended Knee He poured out his foule Impiety . 158. But then a third , to make their sin compleat , Yelling and rayling , ser the Place on Fire ; For since , said he , this Josusis so great A God , his Deity may well require An 〈◊〉 : which Word , and Act , the Rout Applauded with an universall Shout . 159. No more , Uranius 〈◊〉 ; dear Friend for bear , Till We have pour'd out our due Tears for this , That 〈◊〉 and his Temple wronged are , Our 〈◊〉 and ours alone , the reason is . 〈◊〉 〈◊〉 of his Commandments is the Gap Which let into his house this foule Mishap . 160. This said ; the Reins unto loud Lamentation Both He and Psyche liberaly gave . When loe a strong and mix'd Vociferation Conquer'd their Cries , and triumph'd in the Cave : They thought some Huntsmen were abroad , and so It prov'd : for hunting they for Men did goe . 161. It was that Rout , who when thy mis'd the Priest At his own house , concluded he was fled , And in the Desert sought some private Nest Wherein to hide his Persecuted Head : But They all bent and sworn to hunt him out A Pack of Bloodhounds with them thither brought . 162. As up and down they trac'd the Solitude , A busie Cur unto the Cave drew neer ; Who having found the wished Sent , persu'd It close , and entred where those Weepers were Whom spying , wide He opened , and hould , Till he to all the Rabble Tales had told . 163. This brought them 〈◊〉 thither ; where when they Beheld Uranius , with a barbarous Crie 〈◊〉 〈◊〉 〈◊〉 Voice and Hands , to pull Dismay 〈◊〉 〈◊〉 their Prisner ; whom forthwith they tie Unto 〈◊〉 Hound which found him out , that he Night 〈◊〉 contempable Conducter be 164. The holy Captive knew it was in vain To ask their Madnesse why it us'd Him so ; Or what Offence of his had ern'd that Chain : But in meek Silence ready was to goe . Thus harmlesse Lambs are in their Suffrings mute , And never with the Butchers Knife dispute . 165. As Psyche at his Back lamenting stood , One who pretended to have something still Of Man and Kindnesse , bad her stop that flood Which poor seduced she amisse did spill , And weep no more to see Him Prisner , who Had by Enchantments her enslaved so , 166. For this your lurking , and your wailing here , Tell Us he hath bewitched you to his Rediculous Religion ; yet were That onely such , said He , we would not presse The Law against Him ; but the whole World knows That with the worst of Wickednesse if flows . 167. Him , the Ring-leader of the Crime will We To Justice sacrifice : but as for you , Whose Guilt , we hope , is but Simplicity , To your lesse fault we pardon will allow : And to your silly Servant here , if He Henceforth will doe his best , more Wise to be . 168. Psyche with silent and with sad Disdain Threw back his Courtesie into his face . For though her heart at present did refrain To speak it selfe , yet she resolved was ; Resolved not to leave her Friend that day , Though Death and Devills did obstruct her way , 169. And now the raging Caytiffs drew the Priest Unto the Town with shamelesse Exclamations ; And all the way his Patience opprest With Kicks , and 〈◊〉 , and Taunts , and 〈◊〉 , Which sad Procession 〈◊〉 was By the Tribunal , where the Saint they place , 170. A Deputy of Perjecution there Was ready on the Bench , and standing 〈◊〉 A fan and new erected 〈◊〉 where Prepaied Coals of fire did glowing 〈◊〉 , Neer which stood one with 〈◊〉 in his Hand To wait upon the 〈◊〉 〈◊〉 , 171. Uranius thus presented at the Bar ; The 〈◊〉 begins an insolent Oration , In which 〈◊〉 taken had sufficient care To blast and to blaspheme the Christian Nation , Unto whose chage He boldly layed all The Miseries which did that Age befall . 172. Nor those alone , ( which his Queens Declaration Prompted Him with , ) but all that Calumny 〈◊〉 possibly invent ; the Combination Of bloody and unclean Impiety Which made the Gnosticks Name so horrid , He Avow'd the Christian Discipline to be 173. His Pagan Gods He praised to the skies , ( A place which they , alas , could never reach , ) But heap'd on Christ all slanderous Injuries Which Envy could suggest , or Hell could teach . And at each Period the Peoples Roar Pour'd proud Applause upon their Orator . 174. But in the Close He gravely turn'd his Speech With cruel Pitty to Uranius , Whom by his reverend Age He did beseech No longer to be fool'd and cheated thus By silly Wickednes , but choose their ods , And take for One , a multitude of Gods. 175. He straitly Him conjured to prefer The Deities the whole World did adore , Before the single simple Carpenter Who found no worship but amongst a poor Few sneaking and despised Soules , which He ( Vain God ) could not protect from Miserie . 176. And if He now refused to present Incense to Jove , upon that Altar there , He theatned him the utmost Punishment Which mock'd and scorned Mercy could prepare . This said : He shrunk his fawning face into A frown , and waited what the Priest would doe . 177. But He , right brave defiance did return Upon the Judge for this his treacherous Love : And , sooner I , said He , my Self will burn , Then Incense to an Idoll : Could you prove Your favour would not surely me destroy , I it would hug with humble Thanks and Joy. 178. But Sir , I am not now to learn , that they On whom you thrust the Name of Deities , Are weaker far than We poore things of Clay ; And that the Carpenter you so despise , Is He who fram'd both you and me , and all The Fabrick of this universal Ball. 179. And His revenging Arm it is which now Lasheth the World with those Calamities Which to the charge of our Religion you So freely lay : your own Idolatries Force Him to Justice , who had rather be Known unto all his World by Lenitie . 180. If he thinks fit to rescue Me , it is Not all your Power , or your Queens , can stand Against his Might . Yet though I must by His , Permitted be to your tyrannick Hand , His Pleasure dearer is than life to Me : I durst Die , but dare not Apostate be . 181. No Sea repulsed by a solid Rock E'r swell'd , and foam'd , and roar'd , with more disdain ; Than now the Judge to heare the Prisner mock His Gods and Him : His throat he wide did strain , And cry'd , then let Him Burn ; since He denies To offer , make Him be , Joves Sacrifice . 182. The Souldiers who where much afrayd least He Should have accepted of the Judges Grace , Rejoyc'd and clapp'd their cursed Hands to see That to their rage he now condemned was . Away they hale him to the stake , and there A Fort of Fagots round about him rear . 183. Then , with a Brand , they from Joves Altar brought , The Pile they kindle , and blow up the flame : Which as it rose , they bellow'd out a Shout , And cry'd , May this Reward betide all them Who scorn the Gods , and fondly trust in Him Who from the Crosse could not himself redeem . 184. But milde Vranius , having kiss'd the stake , And every Fagot which his Lips could reach ; Strong supplications unto Heav'n did make For pardon for his raging Murderers , which Blinded with spight , and Superstition , Perceived not at all what they had done . 185. Then purer than the Flame , and brighter far Which mounted from his Pile , his Soule did fly : Higher than that it flew , and reach'd the Sphear Not of the Stars , but of Felicity ; Where it was welcom'd to its final Home By the illustrious Crown of Martyrdome . 186. So when brave Gold hath by the Cruelty Of the incensed Furnace been refined ; It s genuine Substance is allow'd to be With the Imperial Image fairly signed : Free leave and full authority it has Current through all its Soveraigns Realm to passe . 187. Psyche , who with sweet Tendernesse attended 〈◊〉 is holy Tragick-Comedie , No 〈◊〉 saw how gloriously it ended ; But , 〈◊〉 with her pious Plaudit , she Forgetfull of the furious Standers by , Thus eas'd her Soules exultant Ecstasie , 188. Goe valiant Saint , thy Conquest is compleat ; Goe , where immortal Laurel ready is With endlesse Triumphs thy brave Head to meet ; Goe and possesse thy Masters Realm of Blisse : Thy Name and Fame shall reverend be beneath So long as Piety on earth shall breath . 189. O may poor Psyche but obtain the Grace , Though at the price of all the Worlds worst spight , To kisse thy glorious Feet , and win a place Where on thy Triumph I may wait : O might I through thy hottest Flames climbe after Thee , And from this mortal Drosse refined be . 190. This pious Passion well beseemed Her , And made good Musick in all holy Ears : But like flat Discord it did grate and jar Upon the Soldiers , whose most studious Cares Were how to tune their Curses to a Key Of wilde impetuous Importunity . 191. And how intolerable unto Them Was this her Note , they make her fully feel , For running on her in a surious Stream , With headlong haste they hurry her untill They come unto the Judge , in Hopes that He Their bloody Hungers Caterer would be . 192. Here they exclaim that this bold Woman was As manly as the Priest in wickednesse ; That she nor fear'd nor blush'd to make his Case Heav'ns Quarrel , and his cursed Death to blesse : That she must needs as guilty be as He Of Sins Perfection , Christianity . 193. Yea of the worst and foulest Part of it ; Witnesse the Sheltre of the Night , and Cave In which they took them napping : which could fit None but Lusts filthy Work. And now you have Just Sir , said they , arreigned here before Your Judgment Seat , a Christian and a Whore , 194. But she , commanded by the Judge to make Her own Apologie , ( which best , said he Will be evinc'd , if you that 〈◊〉 take , And by your Offring , choak all Calumnie ; ) With elevated Eyes thank'd Heav'n for this Occasion to aspire unto her Blisse . 195. Then spreading all her face with gallant Joy , Like a brave Champion ready for the fight , Or like a Bride dress'd on her wedding Day , Or silver Venus smiling in the Night , Or brisk Aurora garnishing the Morn , Or goodly Ceres golden in her Corn , 196. Or rather like that glorious Deacon who First op'd the rubie Gate of Martyrdome , Whom sweet and princely Beams embellish'd so That Heav'n it selfe aforehand seem'd to come And pitch upon his Face , which to his Foes An Angels Count'nance did in Mans disclose , 197. She thus began : No Confutation , I , But Thanks alone to my Accusers owe , Who charge on Me no vulgar Piety , But rank me with Vranius , and allow That simple I deserve no lesse than he With Martyrdomes fair Crown adornd to be , 198. Onely I must take leave to tell my Foes , Their Spight in one thing much mistaketh Me ; For if I freedome had my Flames to choose , I rather would for ever schorched be With all Hells burning Sulphure , than give way That Lnsts black Fire should make my hearts its 〈◊〉 199. But how have I demean'd my Selfe , that You Wise Sir , should think this wretched Life to Me Can be more pretious , than the Faith I owe To Him , who can from Deaths Captivity Redeem his Subjects ; and a Course will take Uranius from his Ashes how to rake . 200. If e'r this Tongue of mine was known to spill The least Consent or seeming Approbation Of You or of your Gods , ( which sure my Will Was never privie to , ) this Detestation May wipe it off , and make my Guilt proceed As high as my Accusers it did plead . 201. Jove is no more , nay not so much , to Me , As you , or as the meanest Wight that lives : He to your Fancies ows his Deity , And from your Superstition receives His livelihood : and therefore well may you Be bold with him , and what you please allow . 202. Sometimes a Bull must serve , sometimes a Swan , For King of Gods Men ; sometimes a shoure Of Gold , and when you kindest are , a Man ; But such a Man , as waste's his God-ships Power In Lust and Luxurie , that prudent Yee May by your Gods Example wicked be . 203. And must I offer Incense to perfume His Name , the Name of Filth and Stinks ? must I Tempted by such a wretched Bait , presume On Jesu's pure and mighty Majesty ? No : Him indeed I fear , but dread not you , Which with my Life I ready am to show . 204. Were I as foule as are your Thoughts of Me , Were I the worst of horrid Things , a Whore ; I see not why your goodly Piety Should not convince you forthwith to adore My wickednesse , and Me , unlesse you will Deny your Venus is a Goddesse still . 205. What Perfica , Pertunda , Mutunns , What Cyprian Rites , what Ithyphallies , mean , What sacred sport old Baubo's glorious Invention made to cheer up Harvests Queen , You , and your Temples know : but pardon Me , If I blush to declare such Villanie . 206. No : it shall never stain this Tongue of mine , This Tongue which doth its utmost homage owe To Jesu's Name ; that Name of most divine Unspotted Sweetnesse . Doubt not Sir ; although I am a feeble Female , His dear Sake My Resolution Masculine can make . 207. The Judge , stung by this valiant Reply , And highly scorning to acknowledge in A Woman such heroick Constancy , With envious Cunning cri'd , Now I have seen More than enough to quit Fame from a lie , Which charg'd such Charms on Christianity . 208. If ever silly Soule enchanted were With fawning undermining Witchery ; This obstinate and retchlesse Woman here Is captive to that curs'd Impiety , Being so monstrously Transform'd , that to The Gods , and to her Selfe , she 's open Foe . 209. But we must not be fierce , 'cause she is Mad : Perhaps this Spell is of short date , and she Tam'd by a Prisons Hardship , may be glad To turn into herselfe again , and be Content ( which may the Gods vouchsafe to grant ! ) Her Blasphemy and Boldnesse to recant . 210. Great Jove , who heard when she did him 〈◊〉 , Forbore to fling his Lightning at her head ; And by that sweet and heav'nly Lenity , Of Patience to Us a Lecture read . To Prison with her , and instruct her there By Chains , to quit these Bands which captive her , 211. Laden with Irons , but much more with Scorn , Poor Psyche thus unto the Goale is led : There in a Dungeon dark , deep , and forlorn , That she might double be imprisoned , She plunged was ; where , as she 'gan to sink Into the nastie Mire , she wak'd the Stink . 212. A Stink which would have scorn'd what Arabie And all its Odours could against it doe ; An aged Stink which did a mellowing lie In that foule Grot ; for it was long agoe Since any Thing disquieted the Heap Of poisnous Loathsomenesse which there did sleep 213. Fast in this torment stuck , afflicted she No succour could receive from any friend ; The Jailer barr'd out all their Pietie Who willing were some help to her to lend ; And onely once a day her furnished With puddle Water , and course mouldy Bread , 214. Yet harder than this Diet , was the Grace He said to it : Repent unhappy Wretch , Repent he cry'd : Why should this wofull Place Be dearer to thee than the favour which The 〈◊〉 Judge doth offer thee , if thou , With Him , and our great Queen , to Jove wilt bow . 215. This cursed Preachment grated sore upon The Bowels of her tender Heart , who in This 〈◊〉 Leisure set her thoughts to run Over the Ages most unhappy Sin , Which now with zealous superstition rung From her destructive Keepers pittying tongue . 216. No Member e'r with such soft Sympathy The wounds of its fraternal Part did feel ; As She that most contagious Malady Which now had tainted Albions Common-weal , And , like the Plague indeed , into the Heart It s desperate Poison did directly dart . 217. Inestimable Soules , ( for such the Price Which Jesus payed , proved them to be ) Their own illustrious value did dispise , Selling themselves to poore Idolatry , And at no higher Rate then to escape Some wordly shame , and temporal mishap . 218. Their dear Redeemers most transcendent Love They kick'd and scorned , and his Heav'n with it ; And gave their service to ignoble Jove , Although no Guerdon , but the lowest Pit Of everflaming Torments did attend them , Where ev'n that Jove himself no help could lend them . 219. This stung her Soule so deep , that she could give Her life ten thousand times to death , if she Might at that cost be able to reprieve Her Friends and Foes , from this mad Miserie . But 〈◊〉 this unfeasible , the sight Redoubled her compassionate sorrows weight . 220. This fair advantage envious Satan took To work upon her rockie Constancy : Trusting at length that He should her provoke To kisse the Judge's offerd Courtesie : He hop'd that Desolation , gall'd by Grief , Would stoop at length , and not disdain 〈◊〉 . 221. And yet her Charitable Meditation Highly displeas'd Him : wherefore crafty He Resolv'd perforce to knit her Contemplation Close to her own new 〈◊〉 Calamitie : For all her Body He with flames did fill , Which into burning Perls and Boils did swell . 222. Her skin which was so white and sleek before , All rugged now with odious tumors is : From head to foot one universal sore Arrays her round in a tormenting dress : Thus the renouned Prince of Uz , of old Wore this sad raiment , for his Roabs of Gold. 223. Yet on dry Ashes He had leave to sit , And with a Pot-sheard scrape his scurfie skin , A comfort which poor Psyche could not get , Being a weak and helpelesse Captive in The thick relentlesse Mire , where she is fain To rub her torturing swellings with her Chain . 224. And yet these Torments lesse tormenting were Than those which now her Parents treacherous Love Heap'd on her wounded Soule : The Judge's ear , And then his leave , they got , to come and prove What their Persuasions with their Childe could do , And cunningly they did their busnes too . 225. Upon the Dungeons brink their Lamentation They poured first , and then this charming cry : Psyche , ô Psyche , if thy Tribulation Be yet too weak to make thee bow to thy Own rest and quiet ; let thy Parents 〈◊〉 At least , by thy consent , obtain Reliefe , 226. The staffe of our decrepit years art Thou Alone , dear daughter ; all our joys in thee Are fresh and young : O do not rob Us now Of that by which we live , thy libertie : Thy liberty , which we would rather choose By any Hand , than by thine own to loose . 227. The Judge would yeeld thee back to Us again : And wilt Thou cruel be , when He is Kinde ? By thee have We deserved to be slain , Who from all others Love and Pitty finde ? Though thine own Life thou strangely scornest , yet Abhor not ours to whom thou owest it . 228. Surely thy Christ , if He as Gentle be As thou didst vaunt Him for , will never give Thee thanks for this unnatural Pietie Which both thine own , and Parents Lives doth strive To undermine : O no! His Grace We know , And honour His Compassion more than you . 229. Our Faith in His abundant Mercy makes 〈◊〉 〈◊〉 〈◊〉 be blown away , Comply . His 〈◊〉 〈◊〉 〈◊〉 all Hearts its Prospect takes , 〈◊〉 〈◊〉 ours pant still with loyalty 〈◊〉 〈◊〉 and his dear Laws : and therefore He Propitious to our Out-side fault will be . 230. And so , sweet Daughter will He be to thine : O then accept of what thou 〈◊〉 to Crave ; Enjoy the courteous Sun 〈◊〉 it doth shine , And let this Dungeon not forestall thy grave : Speak , speak ; and bid Us live with thee ; or by Thy wilful silence , send Us home to dy . 231. So pleaded they . But Psyche with a Groan Fetch'd deeper than the bottome of her Grot , First vanquished their Lamentation ; Then , with this most athletick Answer , what Artillery their crafty tongues had brought From Pieties strong hold to force her out : 232. I now no longer can the Jailer blame Who tempted me my Liberty to gain By being slave to Joves accursed Name , And scorning him who on Heav'ns Throne doth reign : Why should I look that Pagan He should be Kinder than you my Parents are to Me ? 233. My Christian Parents ; if you yet dare own That holy title , who invite me now To kick at Christ. Alas that I am grown So execrable in your Eys , that you [ As if this Dungeon were not deep enough , ] Into Hels bottom Me should strive to throw . 234. The sacred Law of Filial Duty I Hold dearer than this World ; for well I know ( Nor shall all Torments force me to deny This truth . ) that unto you my Life I ow ; Which in your service if I shun or fear To spend , may I prove an Idolater . 235. But that 's the Life by which I Prisner am In this unworthy World ; A Life I have Which truer is unto its active Name , A Life to high and pretious , that to save It from the Jaws of endlesse Death , his own The King of Heav'n thought not much to lay down 236. That Life I mean , by which my Soule doth live ; A Life which from your Loins I never drew ; And therefore you doe but your selves deceive To think that this is to your Pleasures due . God is my onely Father here , and I Intire to Him must keep my loyalty . 237. As fast as in this Mire I stick , the way Of His Commands I now am running ; and Though you your Prayers , or your Necks should lay Full in my path my passage to withstand , I would not hear my mortal duty plead , But on your Necks and Prayers freely tread . 238. Yet Heav'n forbid I should be forc'd to take This hard experiment of Pietie . O rather help to lead me to the stake , And of my Combat there Spectators be : You 'l ne re repent you to have seen your own Childe climbing up to Martyrdomes fair Crown 239. But since you know so well the vast extent Of Jesus Mercy ; know it not in vain : Your own decrepit years bid you repent With speediest speed : The foule and cankering stain Of your Idolatrous Complyance dares The utmost Power of your fullest Tears . 240. Mispend not then those pretious Beads on Me , Your selves need all their Ornament : and I This onely favour crave , that you would be But so courageous as yet to rely On Heav'ns Protection : Speak , ô speak , and ease My throbbing hearts tormenting Jealousies . 241. I burn , I burn in Anguish , till I hear You by a brave Profession defie Those Baits of secular ignoble fear Which lured you to your Apostasie . Speak then , and make my Life be sweet , in spight Of all these Tortures which against it fight . 242. So pious She. But feeble-hearted They , Leaving no Answer but a faithlesse Sigh Their Griefs and Fears to witnesse , went their way , Confounded by their Daughters Constancy . Yet by this foule Retreat They gave her more Soule-piercing Wounds , then They had done before . 243. For now her ominous Meditations threw Her down into that Gulfe of flaming Pain , Which to Apostate Wickednesse was due ; Where every Torment , every Rack and Chain To which her Parents seemed now to goe , Pour'd on her tender Heart a Sea of Woe . 244. But as She struggled to maintain this fight Of mighty Charitie , She gan to faint . When loe a sudden unexpected Light ( A Thing with which that Grot did ne'r acquaint , ) The Place , and Her , with Glory did surprise , Offring a radiant Stranger to her Eyes . 245. For at her right Hand She beheld a Mayd On whose fair Head a diamond Crown did shine ; With gentle Majesty She was arrayd , And all her Ornaments appear'd divine : Psyche amazed at the heav'nly Sight , Would fain have kneel'd to doe the Virgin right . 246. But as her Sorenesse , Mire , and Chains forbad That reverence , She fete'd a modest Sigh : To which the Stranger this milde Answer made : I see thy Minde in thy ingenous Eye ; Thy Courtesie by thy Desire is done , And now my ear'nd Requital must comeon . 247. This said , She hugg'd her with a strait Embrace ; Softrait , that closer than her Chains or Mire It stuck , and deeplyer 〈◊〉 was Than her Disease , through which it did 〈◊〉 Into her Heart , and 〈◊〉 it up so close That now no Anguish there could interpose . 248. As He who is some wager'd Race to run , Having his Loyns girt up , and being so Collected and ti'd to Himself 〈◊〉 , With lighter stouter Nimblenesse doth goe , Than when his waste He loose about him ware , And there for 〈◊〉 had room to 〈◊〉 ; 249. Embraced Psyche thus perceiv'd her 〈◊〉 Lace'd strait , and shrunk into Collections 〈◊〉 〈◊〉 ; As first She wonder'd her 〈◊〉 Guest So much should presse her 〈◊〉 but it 〈◊〉 , As that fresh Vigour glowed in her 〈◊〉 , She knew She onely 〈◊〉 out her Smart . 250. And now such Courage in her Soule did reign , That She rejoyc'd She had so hard a Race : Her gauntlet She dares give to any Pain , And the most tedious Death look in the face ; Her Chains to her no more then Bracelets are Her boiling Sores as Pearls indeed appear . 251. Her Parents Case She to Heav'ns Soveraign Wil t Can freely now resigne ; that Will which though It bitter seem to worldly Tastes , yet still Doth unto uncorrupted Palats flow With all the Soule of Sweetnesse , and can make From springs of Galla flood of Honey break . 252. She seems as yet not to have gain'd her share Of Pangs and Sufferings , and fears not to pray That He Who did such Strength for her prepare , Would still more load upon her Shoulders lay ; More fewell still unto her tervour give , Who now by nothing but by Pains could live . 253. Nor was it wonder ; for the Stranger here , ( Thenceforth a Stranger unto her no more ) Was sent from Heav'n a special 〈◊〉 To heal her Heart , beginning to be sore With her Weak Body : Willingly She 〈◊〉 And did her Work , for 〈◊〉 was 〈◊〉 〈◊〉 254. The Eyes of Lambs ne'r darred meeker Raies Then stream'd from hers ; and yet the Lyons face With stouter Bravery did never raise His royal Looks , nor with more Courage gaze Upon , and challenge Terrors , than does She , Though soft as honey , or as Oyle She be . 255. All over she was nothing else but skars Wnt large and fair to testifie what she Had undergone in Heav'ns victorious Wars ; And yet these Characters her beautie be ; For with such silver light they smile , that they Much like a Tire of Stars do her array 256. Her busines being thus dispatched , she The cheer'd reso'ved Prisner leaves : when loe The Judge's 〈◊〉 〈◊〉 to see If Psyche yet were fully 〈◊〉 or no : And standing at the 〈◊〉 mouth , he cryes , Learn wretched Maid , at length learn to be wise . 257. The Judge , upon whose Will thy Fate depends , In spight of thy 〈◊〉 tender is ; And me on Mercies Errand hither sends To offer to thee at an easie price Thy Life and Libertie ; and more than so , If thou thy Irreligion wilt forgo . 258. His noble Word , more sure than Bond or Seal , He freely gives to change thy Povertie Into a wealthy State ; not shalt thou feel Henceforth what scorns and ignominies be ; But living in soft Peace and Psenteousnesse His Favour , and the Worlds esteem possesse 259. But if you obstinately yet deny To offer incense unto mighty Jove , You dam the way unto all Clemency , And a deserved Sacrifice must prove To your own Madnesse : the Decree is past , You must Vraniu's fate to morrow taste . 260. As when the tossed Mariner descries The Promontories of his native Soile , Within whose craggie Hornis his Harbour lies ; He strait forgets his long Tempestuous toile , And doth his new-revived Bosome finde Swell'd more with Joy , than are his sails with winde , 261. So Psyche , hearing that her Doom was past Which to her long-wish t Hav'n would her convey ; Her arms in triumph up to Heav'n she cast , With thanks and praises for that happy Day ; And in defiance of his offer'd grace , Threw this stout answer at the Serjants face : 262. My thanks unto the Judge go carry back : High is his favour , and 〈◊〉 embrace : But sure your 〈◊〉 you did much mistake , Or foulie at the least , your Words misplace : My Life and Libertie no favour is ; Death I accept with humble 〈◊〉 . 263. As for your vain and wretched Jupiter Were He but half so true a thing as you , 〈◊〉 respect would unto Him defer ; But unto Nothing what can I allow But what it is ? and though your Incense be But Smoke , 't is more substantial than He 264. Deceive your foolish selves no longer , 〈◊〉 Am not enchantea , but all you are so : What 〈◊〉 should make you dream I fear to dy , Who through Deaths door shall to Lifes Palace go ? A way , and pray your Master , it He be An honest Man , to keep his Word with Me. 265. This Answer , ( which the Bearer fully did , ) Enrag'd the Judge to make his the eatuings good : But all in vain his wrath he marsh alled ; Heav'ns milde , against his bloody Purpose stood ; Nor had fierce Belzebub who set Him on , Power to step further than he now had gone , 266. Mean while such Joy in Psyche's bosome glow 〈◊〉 Through expectation of the fire and stake , That all her Pains and Torments to it bow'd , And in sweet quiet she that Night did break Her redious Vigils and permitted sleep With its soft feet upon her eyes to creep . 267. But Phylax , who had all this while withdrew , ( For Heav'n so order'd it , ) now gainted leave His presence to his pretious Charge to shew , And from the Tyrants rury her reprieve : Down to the Dungeon he as gladly 〈◊〉 As ever he had towred to the Skies . 268. Where finding her not onely Prisner to Her it on Chains , but in sleeps silken Bands Tied as fast ; He 〈◊〉 his Work to doe Whil'st she was yet at rest : His potent Hands Upon her burning sores he gently laid , Which quenched strait , as of his touch afraid . 269. Her scursie Rough-cast scaled off , and all Her Skin to fresh and tender Smoothnesse left : So when of old the Syrian General In Jordan did exchange his leprous shift , His Flesh appeard as soft and pure , as were The Virgin Streams which smil'd and sported there . 270. With like Facilitie he did but touch The massie Chains which heavy on her lay . And none of all their brasen Locks did grutch To that strange virtual Key strait to give way , But down they tumbled , clashing as they fell , Which Noise to Psyche did their ruine tell . 271. She startled up , and sought to understand What that Sound ment , in hopes it had been Day , And that the hasty Judge had sent Command Unto the Stake to hurry her away , That hungry He might other Charges save , And Her for 's Breakfast ready rosted have . 272. When loe , her Selfe in Phylax's Arms she found Chain'd by a soft and delicate Embrace ; Her other Gives she saw upon the ground , Confuted all and shatter'd : Bnt she was Amazed most , to finde she had no Sore To rub , for knawing her , as heretofore . 273. But then , My Dear , said Phylax , We have now No time to stay and look , but must away . Three times she shak'd her head , & rubb'd her Brow ; But when she saw these wonderous Sights would stay , She yeilded , fully to attend the Dream ; For unto her it nothing else did seem . 274. Up from the Dungeon the Angel flew , Proud of the Prize which in his Arms he bore . The Bolts and Locks fled from his radiant View , So did the Prisons seav'n-fold Brasen Door , Yet durst not make the least Complaint , or bear By any Noise , tales to the Jailers ear . 275. Thus through the Town unseen unheard He past , 〈◊〉 his Pupill in an unknown Way : Great was his Care of Her , and great his Haste 〈◊〉 He had brought her into Safeties Bay ; This was a Place which in the Desert He For her immured had with Privacie . 276. A Place removed far beyond the Sent Of any Blood-hound , whither Man or Beast ; A Place well furnished with sweet Content , And all Conveniences ready drest : Where , having brought her in , No more mistake Thy Blisse , He cri'd , but know Thou art awake . 277. Thy Spouse is pleas'd with this Experiment , And doth accept thy faithfull Patience : To free Thee from thy Chains and 〈◊〉 , he sent Me hither , and from all that Violence The furious Tyrant hath prepar d to day Upon thine undeserving Head to lay . 278. Psyche appall'd at this unlook'd for Word And well perceiving that she heard and saw ; Was with such hearty Indignation stirr'd Against her Guardian ; that had not the Law Of virtuous Modesty dwelt in her Tongue , Full in his Face Defiance she had flung . 279. And yet thus far she ventured to ease Her belking Heart : O Phylax , how art Thou Known hitherto to Me by Courtesies , Into mine Enemie transformed now ? How art Thou made more Tyrant unto Me , Than He from whom thou now hast set Me free ? 280. I by His Help , this Morning should have seen That Day which from my Spouse's Eyes doth rise ; Nor had I any longer troubled been Upward to look , when I would read the Skies : O no! Uranius now looks down when He The region of the Sun and Stars would see . 281. What is this Life of Banishment , to Me , Who have no settled Home but that above ? What boots it that my Chains and Maladie Are shaken off , if Psyche still must prove A Pris'ner to this heavy Flesh and Bone , Which more torments me than they could have done ? 282. Are the fair Palms , and ever-radiant Crown Of Martyrdome , so poor and vile a prize ; Are Heav'n and Jesu's Company now grown Things so indifferent , that my longing Eyes Should spare their Tears , when I am snatch'd away From them , and fore'd on for did Earth to stay : 283. O Phylax Thou hast not repreived Me From any of my Pains : I 'm at the Stake , I burn , I burn ; nor will my Agonie But by my final Dissolution slake . She fainted here — But Phylax took her up , And hasted thus her Sorrows Tide to stop . 284. Courage , my Dear , and be assured I Have not deceiv'd thee of try Noble Aim : Thy Spouse designs a Martyrdome whereby To draw thee to himselfe , but not the same By which he snatch'd 〈◊〉 : no ; for thee He treasured hath a braven 〈◊〉 285. 〈◊〉 long , more strong , and 〈◊〉 Pain 〈…〉 be , than from the Spight Of this , though 〈◊〉 , 〈◊〉 〈…〉 Thou 〈◊〉 〈◊〉 for 〈◊〉 Fight Then 〈◊〉 〈◊〉 fought ; and this shall be , The Theater of thy mighty 〈◊〉 286. Here in this very Place shalt thou maintain 〈◊〉 〈◊〉 Combat , whilst thy Spouse and all His 〈◊〉 〈◊〉 on his royal Train Will be Spectators : O doe not forestall Thy greater Fame by hasty Zeal , but stay With patience for thy Coronation Day . 287. This ample Answer such Refreshment blew On Psyche s Heats , that meek and pliant she Cool'd her importunate Desires , and grew Content to wait the full Maturity Of her affected laurel , though as yet She little knew how she must Gather 〈◊〉 PSYCHE : OR LOVES MYSTERIE . CANTO XIX . The Dereliction , ARGUMENT . PSyche abandon'd to the Solitude Of Soule and Body , by the resolute Might Of patient loyal Constancie , subdu'd Hels Champion Dispair , in single fight . Yet in her Conquest no free Joy could have , Because she still was Derelictions Slave . 1. HOw grim , how cold , how comfortless soe'r Thou look st , dear Solitude ; sure in thy breast Some worthy Sweets thou dost 〈◊〉 bear ; Witness that Vilenesse , and that high Request By which betwixt the lazie earthly heart , And Pious Soule thou so divided art . 2. He who when e'r his Conscience him doth take Alone , it 〈◊〉 full on his guilty face ; A large Inditement doth against thee make , And on thee poures the bottome of Disgrace , Calling thee Mother of vexatious Folly , Of Horrors and dispaning Melancholy 3. He no where but among his roaring Boyes Can meet a quire whose Musick suits his Ear , Whil'st in the tumult of that boistrous noise He drowns those thoughts which would his bosome tear ; And in the throng of Sinners cannot finde Free room to take a view of his own Minde . 4. And thus , unhappy Man , he onely lives In his outside , and therefore liveth not : But when sure ' Death his wofull summons gives , Strangely amazed , and not knowing what To do or think , in vain for help he cryes ; And to himself a wretched stranger dies . 5. He dies ; and leaves that Body which would not Endure to be a little while alone , In the Graves tedious Solitude to rot ; Whilst in the Tumult of Damnation His now uncloysterd Soule is forc'd to dwel Amongst the Roarers of eternal Hell. 6. But he who dares his Bosome ransack , and Take a survey of every thing within , That he may always ready have at Hand An Inventary of himself , and win Time upon Death by prudent Preparation To entertain and kisse his Consummation ; 7. He who both Leisure and Desire can finde To sequester Impertinences , that His proper busnes he may onely minde , And by industrious Thrift mend his Estate . So that though naked he goes to his grave , An endlesse stock of riches he may have . 8. He , He 's the Man whom all the Cities joyes And proud excess ; the Countries hearty sport ; The Licence , endlesse Fashions , glittering Toies , And all the Pomp and Glories of the Court Cannot so far enchant , but sober he Can of plain Solitude inamored be . 9. He there more store of Company can meet , And of more high and worthy quality , Than in the thickest Theatre doth sweat , Where Spectacles professe to court the Eye ; Such Presses justle out all Heav'n , but He Reads it at large in this Vacuitie . 10. An undisturbed view he here can take Of all its fairest and its loftiest stories ; His Contemplation here can freely break Through all the Treasures of its boundlesse glories ; And in the Court where Blisse and Pleasures reign With Saints and Angels brave Acquaintance gain . 11. Here to the Universe's King can He His free attendance pay from Morn to Night , Whil'st in the everlasting One and Three He learns both to Divide and to Unite His mystick Homage , as the Spirits Gale Makes him through this Abysse of Wonders sail . 12. Here he doth always stand upon his Watch , That when the roaring Lyon , who doth run About the World his carelesse Preys to catch , Hunteth that way , his On-set he may shun ; Or with awakened and prepared Might Confront his Foe , and entertain the fight . 13. Here from the saplesse Worlds enchanting Breast Where nothing but the froth of Milk doth spring , Himself he weans ; and studies how to feast Upon some masculine substantial thing , Which may not mock him with short false Content , But to his Soul yeeld solid Nutriment . 14. No Humor of the Times , no Garbs or Fashions , Can here take up his Care ; No boistrous News Of publike Woes , or fatal Alterations , The Calm of this his Harbour can abuse No storms can rage but in the open seas ; His private Bay the Cloister is of Ease . 15. His righteous Soule is not afflicted here To See and Hear how wretched Worms defie Omnipotence's King , and scorn to fear The Jaws of Hell , to which their Villany Makes them apparent Heirs ; but take delight The Love and Blood of Jesus to despight . 16. Here past the reach of those bewitching Darts Which flash with radiant Bane from wanton eyes , And make both timorous and martial hearts Yeeld to fantastick self-made Wounds , He lies Secure and safe , and undisturbed may Prepare for his eternal Nuptial Day . 17. Here leave and leisure he enjoys to weed And cultivate his Heart , in which he plants Each Herb of Grace , and sows the blessed Seed Of every Virtue which his bosome wants ; In certain hopes his labours will conclude In a full Harvest of Beatitude . 18. With prudent foresight here he doth provide An ample stock that he may ready be To bear all Charges which may Him betide In managing a publike Life , if he Be called from his private Nest , and made Against the thronging stream of Sin to wade . 19. More furnished with strength of Argument From learned Athens never Student came , Though He his nimblest years and Spirits had spent The Engins of most active Wit to frame ; Then doth this sagely-sprightfull Champion from His private Schole of publick Virtue come . 20. For having learned their due Scorn to throw Upon those Incerests and Baits which make The biass'd Hearts of Men unmanly grow , And cowardly Sins sneaking By paths take ; In spight of all the World which dares say No , He in the King of Heav'ns High-way will go 21. Thus in all Sorts of high Advantage this Life of Retirement , doth the Garland wear ; Which therefore onely dear and pretious is To Them who Sons of Heav'n and Wisdome are : And which , insipid timorous Soules , as They Cannot beleeve , so never can enjoy . 22. Psyche , who now conducted was into This solitary State , though fervent She Did in Uraniu's Steps desire to goe , Yet since it might not on the sudden be , Appeas'd the flames of her Impatience by The streaming Comforts of her Privacy . 23. If in the tumult of the World She still Had mingled been , the Crowd had surely slain her ; For all Earths furniture and friendlyest Skill Could not with any Solace entertain her : Her Heart already was in Heav'n , and She Was best , where She could least behinde it be . 24. And that was here , where by no secular Care Or Interruption She molested was ; But dwelling in a calmie Hemisphear , Upon free Meditations Wings could Passe Above the Moon and Sun , and Troops of fair Stars , which upon Heav'ns Plains embatled are . 25. But as at length She gan to pant again For that dear Day of final Conflict She By Phyla'x Promise hoped to obtein , And that alone ; Loe , on the sudden He , Call d thence by other Buisnesse , takes his leave Yet telling her He would not her deceive . 26. As She made haste to ask the reason ; He Took Wing , and instantly outfled her Eye : A Sigh strait strove to follow Him , but She Repulsed it with noble Constancy , And cri'd , It must not , and it shall not grieve me ; Did Heav'n not call Him , Phylax would not leave me . 27. Then down upon her humble Knees She fell , And casting up ward her most loyal Eyes , So long as Thou as truely here dost dwell Sweet Lord , said She , as in the highest skies , Though Phyla'x Wings now shelter not my head , Yet thine are alwayes o'r thine Handmayd spred . 28. Though pretious is His Company to Me , Yet not so dear as is thy blessed Will ; Though here alone a feeble Thing I be , I can and dare be more abandon'd still , If mighty Thou , who never wilt forsake Me , With neerer Losses pleased art to rack Me. 29. Fain would I quit the Debt in which to Thee , And mine own Vows I stand ; fain would I prove By combating with any Misery The Truth of my ( how deep-obliged ) love : Thou bidd'st Us Follow with our Crosse , and loe I in thy bloodyest Steps desire to goe . 30. I would not to a Figures Courtesie Beholden be in my Affliction , nor To such a tender Crosse condemned be As must be helped by a Metaphor To make its hard Name good ; for that I 'm sure Was true and real which Thou didst endure . 31. No golden Plenty do I crave of Thee , No soft Content , or silken Peace : Impart Those favours unto whome Thou wilt , for Me ; Thy sharpest Blessings best will please my Heart : My heart , which burneth in profound desire Of some Heroick and consuming fire . 32. O do not slay Me by denying Death ! To suffer want of Suffrings , is to Me The onely Dregs which from thy deepest Wrath Can squeazed be : from this one Misery Which is the Pith of all , I beg repreive : I dy in torment if in ease I live . 33. Jesus whose Ear is alwayes ope to them Who speak Loves Dialect , straight heard her Crie : Which made such welcome Musick unto him That her Petition he could not deny : His sweetned Bitternesse apace he sent , And bless'd her with her begged Punishment . 34. Charis , accustom'd open House to keep In her free Heart , he there shut up so close That now no nimble glimmering Ray could peep Forth from that Nest of Light : Nor could she choose But be suspitious that the Spring was dri'd From whence no Emanations did glide . 35. When loe , the Welkin , which before was clear , And flowed with the Suns transparent Gold ; Started from its fair Looks with sudden fear , And did in swarthy Beams it selfe enfold . Day was abash'd to see how boldly Night Incroach'd upon her , and despis'd her Light. 36. The Aire presageing what outrageous Pain Would tear her tender weatherbeaten Sides , With hollow Groans and Mournings did complain Aforehand of the Storm ; which as she 〈◊〉 , She but awakes , and so provokes to rage With louder furie on the whole Earths Stage . 37. Forthwith the Clouds came tumbling one upon Anothers back , for fear to loose their Place And Office in that blinde Confusion With which the Element now gravid was : Close quaking in his Cave lay every Beast , And every Bird lamenting in his Nest. 38. Strange Phantoms dressed in a spurious Light , Fed by foule Sulphure , flashed all about ; Fell griezly Ghosts arrayed all in Fright Both with themselves and one another fought ; Whole Troops of gastly Fiends and Furies rent Their Snakes , as through the sable Aire they went. 39. The labouring Clouds at length with open Crie Brought forth their Griefe , and thunder'd their Complaint The most obdurate Rocks could not deny Their Pitty , but straight trembled and grew faint : So did the massie Earth , which quak'd to hear The woefull Outcrie of its Neighbour Sphear . 40. Psyche alone , as yet refus'd to melt By any tremor ; onely in her Heart A kinde of Numnesse creeping on she felt , 'Cause Charis there forbore her wonted Part : When loe , an heavy black condensed Cloud Down to the Ground before her face did crow'd . 41. Where having op'd its hideous Curtains wide , Forth at the Gap a Stream of Lightning broke ; Whose sudden dazeling , though now harmlesse , Tide The resolute Mayd with some amazement stroke : But straight an Hand reach'd out it Selfe and held A mighty Cup , with greater Terrors fill'd . 42. It held it to her Lip , and what before Was Thunder , now prov'd an articulate Voice : And bad her drink up all that dreadfull Store , Since she had been so venturous in her choise : She nothing more than Pleasures fear'd , and here Was nothing lesse than what her Heart did fear . 43. Thus challeng'd by the Voice , whose Sound she knew , And durst not disobey ; She sent her Eye Into the Cup to take a plenal View Of the black Liquor which in it did ly . Wherein such boyling Horrors she descried , That down she prostrate fell , and thus she cried : 44. Weak Woman as I was , how has my Pride , My silly Pride , betrayed me to Woe ! On Confidence's Wings I needs would ride Although I towr'd but to my Overthrow : Had I remembred that a Worm I am , I ne'r had crawl'd so high to mine own Shame . 45. How is it Jesu , that Griefs mighty Cup Which thou didst once unto the Bottome drink , Is to its woefull Brim now filled up ! What has renu'd this more than deadly Sink , Whose Sorrows though to thine they shallow be , Yet are too deep for poor unhappy Me. 46. Alas thy naked Anger here I see , In which no glimpse of Favour mixed is : What will become of weak abandon'd Me Who in thy Count'nance read mine onely Blisse , If I be drowned in this Sea of Night , And cover'd up from my dear Spouse's sight ! 47. Sweet was the Cup of which Uranius drunk ; For being swallow'd up in Streams of Fire , Thrice happy Saint , to Heav'n he onely sunk : But I in this black Gulfe of hideous Ire , Must downward dive , and overwhelmed be In Derelictions vast Profunditie . 48. I would not fear the most appalling Face Of any Sorrow , which did not preclude The sight of Thine ; but now Thine Eyes , alas , By these of Mine no longer must be viewd ; How shall I steer through this vast Sea , who may Not see the Stars which are to guide my way ? 49. Here having knock'd her Breast , and turn'd her Eye , Her generous Eye , three times unto the Cup ; She chid her Selfe profoundly with a Sigh , And looking then with noble fervor up , Yet why should I demur , she cri'd , since mine Own Will is not mine own , but long since Thine ? 50. If any Title to my Selfe I had , I might be tender of my Ease and Rest : But since to Thee a Deed of Gift I made , ( Or rather of due Pay , ) Thou art possest Intirely of Me ; nor must I refuse That Thou what is thine own shouldst freely use . 51. I am no further I , than thou wilt grant ; Propriety is no such Thing to Me : And I who nothing have , can Nothing want So long as I resigned am to Thee : Thy Will in Sweetnesse alwayes equal is Though our false Taste doe sometimes judge amisse . 52. And now I know thy Will is mingled here With this sad Potion , what soever be The present Rellish , Psyche doth not fear But it will end in purest Suavity . I fear it not : and here she took the Cup , And bravely to the Bottome drunk it up . 53. As he who has in Poison quaffed deep , And drownd Himselfe in what he swallow'd down ; Quickly perceives the groping Mischief creep About his Heart ; where being Victor grown , It s fatal Chains of cold and heavy Lead Upon its fainting Prisner it doth spread . 54. So Psyche having poured down this sad And horrid Draught , soon felt its woefull Force Upon her Soule its Patterie it made , Which prov'd to weak to stop its mighty Course : The Deluge broke into her Heart , and there With uncontrolled Power did domineer , 55. Forth with the Clouds which had beset the Aire Broke up their gloomy Seige , the Phantomes fled , Serenity made all the Welkin fair , The Rocks left Quaking , Birds began to spred Their cheerly Wings abroad , Beasts ventur'd out , So did the Sun , and pour'd his Gold about , 56. The World to every Thing grew fresh and clear , But unto Psyche ; for distressed she Perceived no mutation which could cheer The cloudy Region of her Agonie : The Brightnesse of the Day to her was more Black than the Veil of Pitch She saw before , 57. Thus cheerly Musick is but Torment to A pained Ear ; Thus Neighbours Liberty With stricter Chains doth gripe the Prisners Woe ; Thus Candles to the Blinde but Mockings be ; Thus Gales , though cool and gentle , nothing slake The boiling Flames , but them more furious make , 58. Alas her outward Selfe long since had she Forgot , and knew not what such Comforts meant ; Above the Sphear of Sensibility She had established her sole Content : What is 't to her that Phoebus shineth fair Upon her face , whose Joies above him were ? 59. This little glaring Thing , this mortal Sun , Was not the King and Father of her Day : Her Morning dawn'd with Jesu's eyes alone , The glorious Fountains of her gallant Joy ; And how , how can she live , now she no more Can feed upon that Blisse as heretofore ? 60. Her Soule look'd up , alas , but look'd in 〈◊〉 ; For on its Eye-lids sate so thick a Night , That from that happy Prospect it did chain And keep close Prisner her unhappy Sight ; And lesse is Blinde Mens Grief , than theirs 〈◊〉 〈◊〉 Nothing at all , 〈◊〉 their own Misery . 61. For unto this , and this alone , her Eyes Wide open were , yea though she shut then 〈◊〉 Still her importunate Calamities And Desolations , would themselves expose In full array unto her View , in spight Of any Veil which could against them fight 62. Tortur'd by this unsufferable Losse , ( For she had never been alone till now , ) Spreading to Heav'n her woefull Hands 〈◊〉 To her Devotions she her Knees did bow And in an helplesse lamentable hue , Thus to her 〈◊〉 wonted 〈◊〉 did sue 63. My God , where e'r Thou art , Why , Why wilt Thou Who every where canst thy great Selte display Unto thine Handmaid not one glimpse allow Who once enjoy'd thy Favoure Highnoon Day Which had I never done , my present Pain With such excessive Anguish would not reign . 64. Hath not thy boundlesse Sweetnesse taught my Heart Compleat Disrellish of all Things beside ? Where grows the Balsame then which for my Smart , And Me , can any Lenitive provide ; So long as most abandon'd I in this Black Death the Life of thy sweet Aspect 〈◊〉 65. Strong was this Crie ; for all the Heav'ns it rent , But yet it could not make them hear ; and She Who never untill now had thither sent Her Prayers in vain , amazed was to see These which so loud about her Spouse resounded Back to her Breast with Emptinesse rebounded . 66. Yet , as the noble Palme , though on her Head A massie , churlish , sturdy Burden lies , With valiant Patience still goes on to spreac Her inderatigable Arms , and tries How she may both her sad Affiiction bear , And her ambitious Boughs still higher rear : 67. So galiant Psyche , though now on her Back This Load more ponderous than Mountains lay Bravely resolved not to let it crack , Nor her most loyal Patience betray : She knew what Jesus underwent before , And that his Love deserv'd thus much , and more 68. Confirmed therefore to her Task she went , And spurr'd up Logos to his daily Part ; Whom upon Contemplations Wings she sent To fetch some Comfort for her pined Heart : Vnto Heav'ns Treasurie she sent Him , where 〈◊〉 〈◊〉 meet with high and holy Chear . 69. But every Night when he returned home . Alas he nothing brought but saplesse Fare , Lank drie Results , whose Bulk and Total Sum She never saw amount to more than bare And flashie Uselessenesse , resembling that 〈…〉 thither lately shot 〈◊〉 This sad Miscartiage fully did a wake The fountains of her Eyes , which liberal were In 〈◊〉 Drops by that thick showre to slake , Or empty out the Grief which flam'd in her : Yet all this woefull Brine she thus did poure But onely 〈◊〉 〈◊〉 Cheeks and 〈◊〉 her more . 71. Thus cross'd and disappointed every way Though she a fair and full Temptation had No more to Mock her selfe , and waste the day In fruitlesse Toile : Yet she this Statute made , Unto her Selfe , Her Duty still to doe , Whether Heav'n would regard her Pains , or 〈◊〉 72. So when the unrelenting Storm hath driven The Mariner into the boiling Main , And with thick Clouds so veild the face of Heav'n That he direction from no Star can gain ; He yeildeth not to all those Miseries , But plies his Oars , whether He lives or dies , 73. Her Tears she poured still , her Sighs she blew , Her Hands she Lifted up , her Knees she bent , She knock'd her Breast , her Contemplations fiew Their wonted flight , her Groans her Bosome rent , Her Heart did pant with Languishments of Love By Watching , Prayers , & Fasts , with God she 〈◊〉 74. With God she strove , and with her selfe ; for all This while her Soule was out of tune and taste : Those Exercises savoured now of Call , Whose Sweetnesse pos d the Honey in times past Yet she this tedious Gall would not forsake , Nor 〈◊〉 exchange the Dew of Hybla take 75. Thus , when soule Humors have usurp'd , and reign In his weak Stomach , still the hungry Man Ingests his wholesome Diet , though in vain ; For every houre his Meat , doe what he can , Onely mispent , and half-corrupted is , And then regorg d with painfull Nauseousnesse . 76. Her heavy Breast was now become as cold And dead , as if it ne'r had been the Seat Of 〈◊〉 Fire , and Heav'n : and He that would Have paralleld her Soules and Bodies State , ( Though wondrous drie this was , ) might soon have spyed How that , far more than This was Mortified . 77. And this scru d her Conditions Anguish high ; For still she neither thought she Watch'd nor Pray'd , Nor shed a Fear , nor heaved up a Sigh , Nor managed her Contemplations Trade , Nor Groand , nor Lovd ; because she never felt Her Heart in any of these Actions melt . 78. What Man upon the thanklesse Rocks can plow , Or found his Building on the faithlesse Sand , Or in the stormy Oceans Furrows sow , Or wash the tawny AEthiopians Hand , And still be patient , though his Pains and Cost A thousand times already have been lost ? 79. Where 's that stout He , who though He be imploy'd In busines of Fire and Flames , and set With sulphury fuel to keep up the Tide Of iron Fornaces enraged Heat , Can be content mean while Himselfe to be Shrivell'd and nipp'd up by Frosts Tyranny ? 80. Yet through these Riddles of Disconsolation Brave Psyche waded , and bore up her Head Aloft the Flood ; whilst far above all Passion Her Passion she embrac'd , and wearied Her Selfe with no lesse Quiet , than if she Down stream had sloated with facilitie . 81. For patiently she 〈◊〉 was , and sound No Comfort in this 〈◊〉 of her 〈◊〉 Yet though she every day and houre were 〈◊〉 〈◊〉 〈◊〉 she 〈◊〉 , she 〈◊〉 did 〈◊〉 The 〈◊〉 〈◊〉 and her 〈◊〉 did give 〈◊〉 〈◊〉 in this 〈◊〉 〈◊〉 . 82. Long liv'd she in it : and although her Fasts She duely kept , yet did she not forbear When Nature challeng'd them , her spare Repasts , She being stor'd by Phylax s loving Care : Although she were ambitious to die , She scorn'd to hasten on her Destiny . 83. Long liv'd she in it , for her Spouse was now Resolv d her Valonrs full Extent to trie . But envious Satan who ran prieing through All Quarters of this lower World to spie Where He might finde new Booties for his spight , Discover'd her in this disconsolate Plight . 84. But as a Coward who hath oft been beat , Yet still on base revengefull Hope doth feed , Waits opportunity when He may meet His brave Antagonist impoverished In strength and Spirits by some other Fight , And on that Weaknesse builds his stollen Might : 85. So now base-hearted He the fight forbore Till Psyches Courage He conceived spent ; And then , with prouder Hopes then e'r before , Unto his damned Home pufft up he went : ( Fool as He was ; to let his Looks professe His Triumph , e'r the Victory was His. ) 86. Then haveing climb'd his Throne , and from his face Wip'd off the coalblack Sweat , into a Smile He forced it : The Feinds admir'd whar cause Their Kings Austerity could so beguile ; Yet , in compliance every One begun To shrivell up his Cheeks , and gently grin . 87. When Satan thus : Hate and Defiance first To Heav'n , and then all Glory to my Selfe . You know to what expence of Pains that 〈◊〉 And though most feeble , yet most peevish 〈◊〉 . Jesus his Mistresse , long hath put Me , yet Upon that Worm my Will I could not get . 88. But now the feat is done , and 〈◊〉 〈◊〉 Is by her goodly Spouse divore'd , and lies To the just Vengance of our Majesty A most abandoned and woefull Prize . I saw her as she lay , but scorn d to bring Her with Me No , it 〈◊〉 , 〈◊〉 with a King. 89. But thou Dispair , ( and here he turn'd aside . For standing at his right Hand was the Feind , Shalt fetch her hither : Thou maist finde her hid In that 〈◊〉 deserts farthest closest end Which lies next to that superstitious sink Where Arimathean 〈◊〉 bones do stink . 90. The 〈◊〉 Furie made no stay , ( For what so 〈◊〉 is as Desperation ? ) But posted upward , snatching by the way Her dismall Engins in such furious Fashion That all her Sisters 〈◊〉 at her haste , And 〈◊〉 was glad when she by it was past . 91. 〈◊〉 the 〈…〉 the hilly Peak 〈…〉 Way ; 〈…〉 impatience she did break . 〈…〉 trembling lay , 〈…〉 the dull sleeping 〈◊〉 Awak'd for fear and 〈◊〉 about its Bed. 92. All Beasts which saw the 〈◊〉 , as she flew Distracted at the horror of the sight , Themselves down fatal Precipices threw ; All Birds unable to maintain their flight , Let their Wings flag , and hung their Heads aside . And having chang'd their tunes to shreikings , di'd . 93. But still the frightfull Furie posted on , Till she arriv'd at her desired Place : Where finding sorrowfull Psyche all alone . She set her hideous self full in her face : All shapes of horror which did ever fright The 〈◊〉 Eys , must stoop unto this sight . 94. Pale Ghastlines did in her Viiage reign ; Which yet self-Rage in part confuted had , Black hideous Gore full many a wofull stain Pump'd from her own accursed Veins , had made : For oft her madnesse on her self she show'd , And her Cheeks valleys with her nailes had plow'd . 95. Her Locks were half torn off , so was her Gown , And most by careless Naftiness was she Array'd than by her Cloths : Her breasts hung down All lank and torn , and flapp'd upon her knee , Which gap'd , and shew'd the naked shatter'd Bone She 〈◊〉 had dash'd on a sharp stont . 96. But every Part did handsome seem and fair . Unto her hollow , and yet staring , Eys ; In which such soveraign Terrors marshall'd were As no Description can equalize : For 〈◊〉 was like to nothing but the other , And 〈◊〉 〈◊〉 which should outstare his Brother . 97. These were the ominous Mirrours where each Wight Whose Bosome was not innocent and clear , No sooner look'd , but in a fatal Plight He saw himself and all his Crimes , which there Appearing double , did affright him so That from his cursed self he wish'd to go . 98. The 〈◊〉 Basilisks mischievous Eys , And those of fascinating Witches , be Far 〈◊〉 Glasses , than these Prodigies Which 〈◊〉 with Danger 's worst extremitie . Heav'n 〈◊〉 the Man whose miserable Chance 〈◊〉 him into the 〈◊〉 of their glance . 99. Nor was the furniture of this foule Hag Unanswerable to her hideous looks ; For in her starved sharp Arms she did lag A load of rusty Swords , Knives , Daggers , Hooks , With poisnous Cups and Boxes , all bound up And hung in many a fatal Withe and Rope . 100. Appointed thus , she stood a while and stared On desolate Psyche ; who at first was stroke ( For unexpectedly the Fiend appeared , And with a sudden dint , ) at her fell look : And yet not so as to be beaten over ; For strait her strength , and self , she did recover . 101. The Tower thus , which at the furious Blast Of rushing Tempests yeilds a while to quake ; Forgetteth not withall to stand more fast Than those proud Buildings which disdain to shake ; And therefore by an instant Ruine down From their exalted Confidence are thrown . 102. Dispair percerving that her looks were vain , Drew her more dangerous Weapon out ; and this Was her be witching tongur , which she did strain Unto the highest Key of Crastines ; And casting down her luggage , thus assaid To doe as much upon the constant Maid : 103. If I thy doubtfull Count'nance read aright , Thou neither understandest who am I , Nor who thy Selfe : But this thy 〈◊〉 plight So charms my Pitty , that I must descrie Both unto Thee ; and if thou wilt befriend Thy selfe thou maist thy 〈◊〉 state amend . 104. I knew my 〈◊〉 speaketh nothing lesse , Than 〈◊〉 . But Things which fairest be Doe often veil in their enchanting Dresse The 〈◊〉 Stings of odious Treachery ; And soher Wisdome alway doth commend 〈…〉 Friend . 105. Were it not so , thy Selfe hadst never strove Against the 〈◊〉 Tide of Things below . 〈◊〉 sull alwayes of the soothing Love With which the Worlds inviting Smiles did slow , Were it not so , what Price could be so high To 〈◊〉 Thee thus thy Selfe to Mortisic ? 106. Suspect not then my Looks , which needs must show Like Terrors most abhorred Book to them Whose vain deluded Bosomes overflow With secular Pleasures frothy empty Stream : These think each Winde , though it would blow them to The Haven , will prove a Storm , and them undoe . 107. But thy Condition , if Thou weigh'st it right , Will teach Thee better what concerns thy Blisse ; Remember then , that since Thou saw'st the Light Thou ne'r had st reason to be friends with this Unhappy Life , which from thy Cradle to This Houre , hath swarm'd with Nothing but thy wo. 108. The dainty Budds of thy young Vigorous years Serv'd not trim a Gatland for Delight ; By Virtue 's rigid and untimely Cares They blasted were ; and Thou ev'n in despight Of blooming Tendernesse preventedst Time And provedst old and withered in thy Prime . 109. Whilst other Maydons 〈◊〉 for 〈◊〉 joy , Gather d the sweetest 〈◊〉 of cheerly 〈◊〉 , Thou joyn'dst thy self in marriage to 〈◊〉 Living a 〈◊〉 and Single 〈◊〉 And thus of Griefs a numerous 〈◊〉 Thou springing from thy virgin 〈◊〉 〈◊〉 〈◊〉 , 110. 〈◊〉 from this Isle of Blisse , thy native Home , Thy 〈◊〉 Zeal drove Thee into the East ; Where Thou about 〈◊〉 Palistine didst rome Both to the Place a 〈◊〉 , and to Rest : What found'st thou there but thine own Loss , whilst Thou 〈…〉 which the 〈◊〉 did dow ? 111. Alas , the dear 〈◊〉 of thy Lord Which with thine hankering Eys thou there didst read , Did but Assurance to thy Soule afford That He , its onely Joy , to Heav n was 〈◊〉 : And surely here at home Thou wert as neer The skies , as thou wert in thine Exile there . 112. Thus having wasted out thy Strength , and Time , ( And Credit too , with those who lov'd Thee best ; ) Back wert thou hurried to thy British Clime Lake a 〈◊〉 wearied Bird to her poor Nest : Where when thou countedst up thy Journeys Gains Thou onely foundst thy Labour for thy Pains . 113. Then fired by unhappy Piety , Upon thy Selfe thou didst the Tyrant play Thy lamentable Body she weth by Its ghastly Leanesse , how thou strov'st to slay Thy guiltlesse Flesh , and what Pains thou didst 〈◊〉 Languid and senselesse every Sense to make . 114. And for no other End , but to refine Thy Selfe from this dull clogging Earth . unto A State which might thy backward Spouse 〈◊〉 To love thy loyal Heart , which laboured so To trace his hardiest Steps , and cheerly tosse Upon her Shoulders his most heavy Crosse. 115. Yet when thou justly didst thy Boon expect , ( Lesse due unto Uranius , than to Thee ; ) Unto a Dungeon He did thee reject ; ( A Place how far from 〈◊〉 Liberty . ) Where thou who in the 〈◊〉 long'dst to expire , Wert forc'd to lead a dying Life in 〈◊〉 . 116. Remember what intolerable Chains Into thy Soule their cruel 〈◊〉 prest , What Heaps of boiling Sores , and 〈◊〉 Pains Were pour'd upon Thee , and 〈◊〉 〈◊〉 〈◊〉 ; Whence when the Romane 〈◊〉 〈◊〉 prepared 〈◊〉 〈◊〉 thee free , thy freedome 〈◊〉 〈◊〉 . 117. It was debarred by no other Hand But that which rather should have lent thee Aid What Phylax did , was by thy Lords Command , When from that Gaole he stole thee , and betray'd Thy Hopes of Martyrdome , which now was grown Mature , and offered 〈◊〉 thine Head its Crown . 118. I grant thy torturing Sores He healed , but Deserv'd nor Pay nor Thanks for that his Cure , Which did but thy repaired Body put In a fit able posture to endure This greater Load , whose mercilesle Excesse Doth thy unpittied Shoulders 〈◊〉 〈◊〉 119. Shoulders unpittied by Him from whom Thou hadst most reason to expect Relief But in his cruel Ears there is no Room To lodge and entertain the Suit of Grief : Had there been any , surely He would not Thy mighty Supplications out have shut . 120. How has the Stroke of thy impetuous Crie Taught this dumb Desert . Mournings Dialect ; Whilst all its Rocks and Caverns shaken by Thy Groans and Lamentations , them reflect To Heav'n with doubled fervor , and agree Fellow-Petitioners to be with Thee 121. And yet thy grated Throat is not so drie , As are thy now exhausted Eyes , from whence Thy Spouse's cruel Heart to mollifie Thou freely pourdst thine utmost Influence : But still the Stone which on his Breast doth grow Will not by all those Drops be pierced through 122. O no! unkindly He doth turn away His Face , least any Glimpie should leap to Thee : And thou long flatter'd by his Favours Day , Art now betrayed to the Misery Of blackest Night O may all Soules beware How they Heav'ns wiley Prince doe trust too far 123. Alas , thy desolate Heart too well doth know That thy Condition I doe not mistake ; And with secure Presumption , Psyche , Thou Maist from my Art this sound Conclusion make That I who can discover all thy Grief May tell what physick will yeild thee 〈◊〉 124. Thy Phylax , once esteem'd thy trustiest Friend , Well understands the depth of thy Disease : Yet finding all his skill too weak to lend Thee any real Aid , himselfe he frees From fruitlesse Trouble , and is fled away , Ashamed now his weaknesse to betray 125. I know not how , but alwaies at a Pinch , When great Extremities crave equal Aid , Your common Comforters use still to flinch , And crie , Heav'ns Will be done : But I afraid Of nothing am , no not Heav'ns Destination 〈◊〉 along can feel no Desperation , 126. I , I the onely able Doctresse , who In desperate Cases certain Physick give , In pitty of thy unregarded Woe , Am hither come prepared to relceve Thy helplesse Heart : Nor doe I ask a Fee : My 〈◊〉 Guerdon shall thy 〈◊〉 〈◊〉 127. Loe here store of Receipts : When noble Saul The field , his Kingdome , and his God had lost ; No sooner on this Swords Point he did fall , But all the Plot of his Mishaps he crost , And , maugrè all Philistia's Powers , fell Down to the Rest of holy Samuel . 128. Disgrac'd by Hushai , and rejected by Fond Absalom , profound 〈◊〉 Himselfe to teskue from this Misery Consulted with his own deep Oracle , And found no 〈◊〉 way than by this Rope His Breath his Lite , and his Contempt to stop . 129. Great Annibal accustom'd long to ride In Triumphs Chariot , being overborn By undeserv'd Misfortunes powerfull Tide , Least he should prove the Romane Song and 〈◊〉 , Sipp'd but a little of that Poison there , And went in glorious Peace unto his Beer , 130. Renouned Cato , when by peevish Fate Thrust into Straits too narrow to contain His mighty Spirit ; by a little hate Of wretched Life , 〈◊〉 Rest did gain ; There lies the Sword still with his brave blood 〈◊〉 By which he op d the Way , and free'd his Soule 〈◊〉 〈◊〉 gallant Antony to overthrow ; 〈◊〉 that it ever should be said That noble He , though conquered , would 〈◊〉 , He with that Weapon cut th' unhappy Thred Of life , and layd him down in 〈◊〉 Bed 132. Say not that these were Men , and Female Thou 〈…〉 manage 〈◊〉 〈◊〉 Thy 〈◊〉 high Exploits will not allow 〈…〉 Yet could I cite to Thee 〈◊〉 〈◊〉 thy most extreem Distresse 〈◊〉 be thy Warrant for this Manlynesse . 133. 〈…〉 rusty with the blood , 〈◊〉 〈◊〉 Blood , of Female Lucrece ; she 〈◊〉 〈◊〉 to her Tears poor Womanish 〈◊〉 ; 〈◊〉 〈◊〉 her Directions from Me ; And with that Instrument broach'd from her Veins 〈◊〉 , 〈◊〉 wish the blacknesse of her Stains . 134. 〈◊〉 〈◊〉 , when her Disasters grew 〈◊〉 thick and crosse that they had almost shut The way to all Releif , found out a new Road unto Death , and down her Throat she put The Fire which made Her her own Sacrifice : Part of the Coals still in that Casketlies . 135. Although sweet Antony was wont to rest In 〈◊〉 s dainty Bosome ; yet When Losses her beseig'd , unto her breast , Her lovely breast , an odious Aspe she set , Which suckd out her sad Life : and in that round Box lies the Serpent up in Circles wound . 136. As 〈◊〉 〈◊〉 , thou hast witnesse by 〈…〉 who 〈◊〉 〈◊〉 the 〈◊〉 by whose vntue she 137. 〈◊〉 〈◊〉 But hate not thou thy Selfe , cause I am kinde , Nor scorn the Bounty of my Pitty : Know. It stands not with a truely 〈◊〉 minde To fear her own , more than anothers Blow . If thou 〈◊〉 〈◊〉 〈◊〉 ; be Brave , and Die The Life of Fame doth reach Eternitie , 140. Come then , and since thy Spouse so cruel is , Give Him his 〈◊〉 , and 〈◊〉 Him to his face : Come choose the Way unto by 〈◊〉 Blisse , And 〈◊〉 send 〈◊〉 Self unto the 〈◊〉 Where 〈◊〉 , who did this 〈…〉 Safe in the Arms of 〈◊〉 〈◊〉 main . 141. Thou hast too long already waited on The 〈◊〉 of regardlesse Heav'n , since thou Art able by thy valiant Hand alone To give thy Self what that will not allow : A Martyrdome's thy Wish , and Thou mayst be A Martyr unto thine own Bravery . 142. So spake Dispair . But Psyche all the 〈◊〉 Stood firm and constant , us the resolute Rock For well she understood her fatal Guile , And therefore arm'd her Selfe against the Shock Of this Assault , which , as she made can end , She thus rebounded back upon the 〈◊〉 ; 143. 〈◊〉 145. 'T is true , my Spouse hath hid his joyous face , And sure I have deserv'd He should do so : Yet ne'r was Night so long , but did give place At length to cheerly Day , but that which you Grone in beneath ; and therefore wonderous fain Into that endlesse Darknesse Me would gain . 146. Let Jesus use his Pleasure on me , I His Dust and Ashes am : and so goe tell Your envious father Belzebub ; for by His delegation you are come from Hell : Tell him , though Jesus kill Me , yet I must , And in his Goodnesse will , repose my Trust. 147. The Furie to this Word made no reply , But by an hideous Shreik , which split the Air And rent the earth , rebounding on the Skie And Heart of Hell at once : all Thunders were But murmurs to this fragor ; and the Sea But Whispers when her Billows loudest be . 148. Then snatching up her Baggage with one Hand ; And with the other tearing off her Hair , Her Skin , her flesh ; She cursed Jesus , and Ran bleeding to the gloomy Cavern , where She shreik'd again , and shaked Hell before She enter'd through the Gulf of its black Door . 149. Great Satan started when the Feind he saw Come thus lamenting home without her Prey : Upon her throat he clapp'd his iron Paw , And through it tore his Indignations Way ; For Pain She roared , so did He for Spight , Whilst all Hell trembled at the dreadfull sight . 150. But Psyche , though her victorie were great , And might in other Hearts have Triumph bred ; No joy could rellish in her glorious Feat , For to all Comfort She was cold and dead , And in her Conquest did remain as sad As if her Self had been a Captive made . 151. Her woefull Hands She wrung , and smote her Breast , And cri'd , What is this good Successe to Me ? So long as Heav'n is deaf to my Request , So long as I grope in Obscurity , So long as from my Spouses Eyes the wide Black Curtains of Disfavour mine do hide . 152. Now now alas , by dear Experience I Have learn'd that Sweets and Pleasures no where are Truely themselves , but in the Treasurie Of Jesu's all-enamoring Countenance ; there , There are they lodg'd alone , and hid from Me Who ev'n in Joy finde nought but Misery . 153. As in the depth of this Disconsolation She plunged lay , and saw no Way to Rise : Phylax quite tir'd with his long sequestration From his dear Charge , of whose Calamities He jealous was ; with importunitie Wrested from Heav'n a Licence Her to see . 154. No Winde its Wings more stoutly ever stretch'd , Or flew with brisker nimblenesse than He : But when his Speed this wished Place had reach'd , Far from his Wishes He the Place did see ; Down fell his Plumes , and Eys , back flew his Blood , And He , ô how unlike an Angel , stood ! 155. Such havock Grief had made in Psyches face , That in her Self , her Self He scarce could spie : Besides the blessed Beams of heav'nly Grace Which us'd to sparkle in her holy Eye , Were damp'd with deadish Dulnesse , and no signe Peep'd forth of any Thing within divine . 156. This further spurred on his Serch to see What kinde of Weather it was in her Breast ; Where finding thick and heavy Darknesse , He Would to the Centre of her Heart have prest ; But Charis there so close lay locked up , That all his sweet Powers could not charm it ope . 157. At this Amazed , and amazed too That She who with impatient Love had used To bid Him welcome , and his feet to woe With humble Kisses , stood like One amused , And doubtfull whither now it were not best To throw Neglect on her unsent-for Guest . 158. And yet , resolv'd to trie the Strength of Love , And not be dash'd out of his sweet Intent , He kindely her imbrac'd , and gently strove To warm and win her by that Complement : He wrought with all his heav'nly Heats to thaw Her Soule , where frost He domineering saw . 159. But what can tardy Salves and Balsams do If Life the Member once has bid Adieu ? In vain does Phylax hug his Pupil , who Beyond the reach of finite Comfort grew ; In vain he blew those Ashes , in whose heap No Embers , nor no hopefull spark did sleep . 160. This stroke into his heart so deep a Wound , That he forgot with him he brought his Tongue ; And pitching sadly down upon the ground , His anxious Thoughts and Eys on her he hung , Whil st Silence sate upon his Lips , and quite Sealed them up for many a day and night . 161. So when the desolate Idumean Prince Not worth so much as his own skin was left ; ( For by an universal Confluence Of boiling Sores he was of it bereft ; ) His dearest Friends sate by him on the ground In silent Grief and stupifaction drown'd . 162. But then perceiving this long expectation Bred no relenting in her stiff Disease , Into the Dialect of Consolation He op'd his Mouth , and tri'd his best , by these Most tender Lenitives to venture on Her heart , and fight with its cold heavy stone . 163. O Psyche , ( if Thou yet remainest she , ) What means this strange aversnesse in thine Eye ? How hast thou lost thy memorie of Me Who still am Phylax ; and Calamitie Me thinks should make thee not forget my Name , Who by my Office thy Protector am . 164. If ever thou hadst found Me false , when thy Distresse has called for my helping hand : Or if thy present heavy Misery Doth not in need of my Assistance stand , Well might'st thou by this strange deportment dart Disdain upon the Comforts I impart . 165. It was no busnes of mine own which drew Me from thy Company , most dear to me ; Witness the time when I so cheerly slew To Palestine , and back again , with thee ; Forsaking all that while the sphear where I In soveraign blessednes was wont to fly . 166. But He who both my Master is , and thine , Call'd me away ; if yet it were away : For my imployment was not so much mine As thine , for whose sweet sake thy Spouse did lay That charge upon me : Then be of good Cheer , And to the happy news I bring , give Ear. 167. When I in Heav'n had long attendance pay'd , To Jesu's Soveraign pleasure ; Gracious He Hearing my sighs , in gentlenes array'd His looks , and to his foot-stool beckned me : Where having on my face ador'd him thrice , He blessed Me as oft , and bad Me rise . 168. Then looking to his own right Hand , at which His radiant Mother kneel'd , who makes the light Of heav'n it self with her sweet Lustre , rich ; Behold , said he to Me , my dearest sight ; Behold the Queen of all this joy and bliss Which by my Regal title I possesse . 169. But her Retinue is not so compleat As she deserveth , and I needs must grant ; Soft Snowie Followers , answering her sweet And ever-virgin Self she still doth want ; And from my Nurserie below must I Her worthy Train with fitting Plants supply , 170. And one of those is humble Psyche , she Whose Watering and whose Pruning is thy Charge : Her from unworthy Dusts Captivitie And all her other straits , I will enlarge E'r long , when I have proved her to be By Fires true Witness , fitting Gold for me . 171. In that bright Station shall her dwelling be , ( And he to Maries right hand pointed here , ) There shall the Clouds of her Humilitie Break up into a Day of Glory ; there Her Sufferings all shall prove Divine ; and go And from my Mouth assure thy Pupill so . 172. I prostrate fell and took my leave ; and flew More on Joys Wings than these , through the vast sea Of glorious Blessedness ; but as I drew Neer thine old Friend Uranius ( For he Reigns on a lower throne than thine , ) he cri'd , What fortune Phylax , doth thy Charge betide ? 173. That shall you shortly see , said I ; and so Posted directly hither unto thee . And if this News cannot outlook thy 〈◊〉 ; Tell me why thou disdain'st Felicitie ; Why Phylax ne're lesse welcome was , then now He of thine highest Hopes the Dawn doth show : 174. Why thou , against the meek ingenuous law Of civil Gratitude , dost not embrace With joyous heart , and with unfurrowed brow , This mighty token of Heav'ns royall Grace : Why thou thine own Ambition contradictest , Whil'st , with his Promise thou thy Spouse rejectest . 175. So spake the Angel. But the heavy Maid Grown deas to every Word that sounded Joy , Her dolefull hand upon her Bosome laid , And , pressed with the Burden of Annoy , Hung down her Head , replying by a flood Of tears , how little him she understood . 176. But when she saw he was unsatisfi'd With that dumb Answer , first an heavy Groan She helped forth , then flinging open wide Her lamentable Arms , Let me alone She 〈◊〉 , and to my domineering Grief Afford , at least in Pitty , this Relief . 177. I know you were of old , and still would be My faithfull Friend ; I well remember you Are Phylax , and what blessed Suavitie You constantly did to my heart allow ; But that was when my heart alive you found , Which now in Desolation is drown'd . 178. What Comfort gains a Carkase cold and dead By the warm Courtesie of Fomentations ? In vain are Tables sumptuously spred And furnish'd with luxurious Preparations To court a stomach , all whose Appetite By Nauseousnesse is slain unto Delight . 179. Blame me not Phylax , for I love you still , And of your Presence fain the sweets would reap ; But now my greater joy is damp'd , my Will Reacheth her Arms to this in vain ; you heap But 〈◊〉 on Me , whil'st before my Face You set those Pleasures I cannot embrace . 180. Should I but strive to grasp them , envious they Would shrink to emptiness , and mock my hand ; Or from their own sweet selves quite fly away , Degenerating into Sorrows , and Right-down 〈◊〉 , rather than impart One Taste of Joy to my afflicted heart . 181. For ô what Rellish can there be to Me In any Dainties which you can provide , So long 's the Lord of my Felicitie From my devorced Eyes himself doth hide ! If Phoebus once withdraws his Soveraign Ray , What can poor Candles do to cheer up Day ! 182. Did but the wonted Beams of heav'nly Grace Vouchsafe to smile upon my 〈◊〉 ; They easily would out-look the sourest face Of all the 〈◊〉 which are frowning there : But since sweet 〈◊〉 is ecclips'd to Me , Phylax is Absent though he Present be . 183. Surely your News had glorious been , and sweet If carryed unto any One but Me : But I in Heav'ns and Blisse's Names can meet No Melodie at all , since Miserie Hath seal'd , and frozen up my Breast , and I Unto my self alone abandon'd ly . 184. Though I were now perch'd on the Battlement Of highest Glorie , and beneath me saw Each flaming Seraph ; I should not resent That Place as Glorious : still , still below Should I esteem my self , so long as I Am muffied up from seeing the most High. 185. Yet now that Jesus , whose poor Worm I am , Is pleased thus to leave Me to my Dust ; His Pleasure I must not presume to blame , Which though it bitter seem , is surely Just. His mighty Name I still adore and bless ; His heavy Rod which plows my Soule , I kiss . 186. Here manly Sorrow stop'd her Mouth , and she From Phylax having turn d her gastly Eye , Folded her Arms about her breast : Which He No sooner saw , but deeply pierced by Her mighty Wound , He hung his sad eyes down , And answer d all her Groanings , with his own . PSYCHE : OR LOVES MYSTERIE . CANTO XX. The Consummation . ARGUMENT . REstor'd to Grace's Light , and Ravish'd by The Splendor of Beatitude , which shin'd In her clos'd sleeping Eyes , Psyche with high Desires Impatience feels her fervent Minde Fall all on a light Fire ; and thus she dies , As she had liv'd before , LOVES Sacrifice . 1. SWeet END , thou Sea of Satisfaction , which The weary Streams into thy Bosome tak'st ; The Spring unto the Spring Thou first dost reach , And by thy inexbausted Kindnesse mak'st It fall so deep in Love with Thee , that through All Rocks and Mountains it to Thee doth flow . 2. Thou art the Centre in whose close embrace From the wide wilde Cireumference each Line Directly runs to finde its resting Place . Upon their swiftest Wings , to perch on thine Enobling Breast , which is their onely Butt , The Arrows of all high Desires are shot . 3. All Labours pant and languish after Thee , Stretching their longest Arms to catch their Blisse ; Which in the Way , how sweet so e'r it be , They never finde ; but with all earnestnesse Presse further on , untill they can pull down Upon their stour Heads , Thee , their onely Crown . 4. The Plowman answers not the smiling Spring With Smiles again , but jealous is untill Thy happy Season his long Hopes doth bring Unto their Ripenesse with his Corn , and fill His Barn with plenteous Sheaves , with Joy his 〈◊〉 , For Thou , and onely Thou , his Harvest art . 5. The Traveller suspecteth every Way Although they traced and fair-beaten be : Nor is secure but that his Leader may Perchance mistaken be , as well as He , Or that his strength may fail Him ; till he win Possession of Thee , his wished Inn. 6. Nobely besmeared with Olympik Dust And hardy sweat , the Runner holds his pace With obstinate Celeritie , in trust That thou wilt wipe and glorifie his face : His Prize's soule art Thou , whose pretious sake Makes Him these mighty Pains with Pleasure take . 7. The Mariner will trust no Winde , although Upon his Sails it blows all Flatterie ; The fawning Sea , when smoothest it doth show , Cannot allure him to Security ; He credits none but Thee . who art his Bay. To which through Calmes and Storms He hunts his way . 8. And so have I , cheerd up with Hopes at last To double Thee , endur'd this tedious Sea ; Through the Times foaming Tempests I have past . Through flattering Calms of private Suavity ; Through interrupting Companies thick Presse ; Through the vast Deep of mine own Lazinesse ; 9. Through many Sirens Charms which me invited To dance to Ease's Tunes , the Tunes in fashion ; Through many cross misgiving Thoughts , which frighted My jealous Pen ; and through the Conjuration Of Ignorant and Envious Censures , which Implacabley , against all Poems 〈◊〉 ; 10. But cheifly Those which venture in a Way Unbeaten yet by any Muse's feet ; Which trust that Psyche , and her Jesus may As well become a Verse , and look as sweet , As Venus and her Son ; that Truth can be A nobler Theme than wanton 〈◊〉 . 11. And seeing now I am in ken of Thee , The Harbour which enfiamed my Desire , And with this constant Patience steered Me To bring my Bark to rest ; I am on fire Till I my Seife in thy sweet Arms doe throw , And on the Shore hang up my finish'd 〈◊〉 . 12. Nor will thy Pleasantnesse lesse wellcome be To Patient Psyche who so long hath saild Through the deep Ocean of Calamity , And over many a boystrous Storm prevaild ; Who through the Smiles and through the Frowns of Heaven With equal Meeknesse hath till now been driven . 13. For still on Thee she fix'd her longing Eye , On Thee , who wilt unto her Soule afford The plenitude of her Felicity , The dear Enjoyment of her pretious Lord , And then exchange thy 〈◊〉 Name , and be No longer End , but firm Eternitie . 14. As she sate teaching Phylax how to greive , Who faithfully her Sorrows copyed ; The Time approach'd when Heav'n would her , re-preive From this sad Duty , and upon her Head Let fall the Crown which in this noble Fight She bravely erned by her constant Might . 15. With Joyeuse Horror on the sudden she Started and trembled , and leap'd from the ground ; The Angel wonder'd what the Cause might be , Whose quick Effect did upon Him rebound ; For up he rose , and in suspense expected What rais'd the Mayd , so much before dejected . 16. When loe , the Joy which kindled in her Breast , Broke forth and flamed in her cheerfull Eye For blessed Charis , who so long supprest In the close Centre of her Heart did lie , Was now unlock'd by Jesus , and had leave To her sweet Influence the Reins to give . 17. So when thick Clouds have dammed up the Day , And dolefull Blacknesse veild the Welkins face ; If Phoebus through those Curtains rends his way , And bids the Darknesse to his Beams give place , The Aire surprised by her sudden Blisse At first with frightfull Gladnesse startled is . 18. So when that unexpected virgin Light Broke from the glorius Mouth of God , upon The rude disconsolate Heap of first-born Night ; That sudden Morn with cheerfull Terror ran About the universal Deep , which was Amazed at the dint of Lustre s face . 19. With Pleasures strong Incursion Psyche thus Being 〈◊〉 and shaken ; e'r she leisure had To tell her Gladnesse , sweet and bounteous Charis a passage through her Bosome made , And in th' exuberance of Suavity Her smiling Selfe presented to her Eye . 20. But Humane Soules are in Capacity So poor and dull while here they dwell below , They know not how to bear ev'n Courtesie , Unlesse by slow Degrees on them it grow : Delights , if rushing in a sudden Stream , A Deluge prove of Torments unto Them. 21. This Spectacle bred such Extremities Of over-flowing Joyes in Psyche's Breast , That she , alas , too narrow to comprise This swelling Sea of which she was possest , Resign d her Selfe to it , and by a Sown In its delicious Depths sunk gently down , 22. But Charis being Mistresse of the Tide , So brideled in the pliant Floods , that they Submitted to her Hand their dainty Pride , And for her gentler Complement made way : This was a soft Embrace , by which the Mayd She girded , and her fainting Passion stayd . 23. Then with incomparable Sweetnesse she Her Eyes upon her fix'd , and thus began : My Dear , and has Disuse such Potency That it upon my cheerly Presence can Disrellish cast ; or are my Beams too strong For thee , who hast in Darknesse grop'd so long ? 24. Henceforth take Courage , for no more will I ( And here Thou hast in Pawn my royall Word , ) Leave thee to wade in gloomy Misery , But trustie Light to all thy waies afford ; Full broad-day Light : for all this while I gave Thee secret Beams which thou didst not perceive . 25. And had 〈◊〉 〈◊〉 done so ; had I not 〈◊〉 Close at the bottome of thine Heart , to keep Thy Soules foundation firm and sure ; in 〈◊〉 Laborious Zeal had duely broke thy sleep , In vain had all thy Signs and Tears been spent . In vain thy Prayers had to Heav'n been sent . 26. Unto its dismall Name too truely true Thy Dereliction had prov'd , had I With never-sleeping Care not lain perdu To watch the Motions of thy Enemy ; That Enemy whose fatal Company Makes Desolation , Desolation be . 27. When that infernal Hag , the damned Queen Of Hideousnesse , advanced to the fight , Armed both Hand and Tongue ; had I not been In thy main Fort ( however out of Sight , ) Sure She had undermined it , and thou Hadst by Dispair been quite blown up e'r now , 28. Yet close I lurk'd , thy Courage so to trie When thou no Second didst perceive at Hand : This was the Plot of LOVE himselfe , and I My Ambush placed but at his Command : LOVE hid my face ; and so he did his own ; But all that while he weav'd for thee a Crown . 29. The Crown which thy long loyal Patience In the bright Realm of humble Saints shall wear ; And till Thou thither art translated hence , I in thy Breast my Tent at large will rear ; That till the greater Heav'n receiveth thee , Thou mayst contain it in Epitomie , 30. This said : She gather'd up her Train of Light , Which in an Orb was all about her spred , And shrinking up her Selfe with heav'nly Sleight Within her sprightfull Selfe , she entered The Virgins Breast again ; and there begun To exercise her full Dominion . 31. Forth with a Tumult boild in Psyche's Heart ; But boild and foam'd in vain ; for instantly The Rout by Chari's most unconquer'd Art. Was forc'd from that usurped Hold to flie : Vain Dread was first which shrunk & turned 〈◊〉 And so these Cowards flying Armie 〈◊〉 . 32. For She , her Selfe no sooner 〈◊〉 out , But at her heels Lamenting Sorrow came Tearing her hair and flinging it about ; Then leare-ey d 〈◊〉 , unworthy Shame , Pale-fac'd Disconsolation , and 〈◊〉 , With Indevotion's dead and 〈◊〉 〈◊〉 . 33. But in the Rear rush'd out Forgetfulnes , A dim and swarthy Thing ; and hand in hand Led her Compatriots and Associates : These Were sluggish Mists , dull Night , thick Blacknesse , and Whatever is of kin to them , whatever Can block up heav'n and Soules from light dissever . 34. Compar'd with these , all Soot , and Ink , and Pitch , Were Compositions of Milk and Snow ; So was the gross and triduan Darknesse which Did on the face of shameless Memphis grow ; Or that which lock'd up Sodom's Eylids more Close than Lot's utmost Care had done his Door . 35. Psyche admiring stood to see her Breast So fertile in this hideous Progeny ; Which , as she veiwed them , directly prest Downward into the Wombe of Earth , to be Conveyed back unto their native Home ; For from beneath this gloomy 〈◊〉 did come 36. And now she found her Bosome full as clear As when to Heav'n she Thelema presented : Now all her Passions unhamper'd were , And every Bond to Libertie relented ; All things were sweet and fair within , and she Releas'd into compleat Serenitie . 37. Love , Anger , Hatred , Jelousie , and Fear And all the rest of that swift-winged Crew , With holy sprightfulnesse revived were , And to their proper Objects nimbly flew : They 〈◊〉 , and clashed not their Wings together But kindely help'd and cheered one another . 38. Hope , which had grop'd and languished till now In deplorable Mists ; new courage took , And challeng'd every Winde its worst to blow , Since she perceiv'd her Cable was not broke , But that her trusty Anchor held its hold Whilst Desolations Sea about her roll'd . 39. And Logos too , sad heretofore , and drie , Felt cneerly Vigor flaming in his Heart ; Which spurr'd him on to beg her leave to try Whether he could not now perform his part With more successefull strength , and from the Treasures Of Heav'n , fetch Contempletions solid Pleasure : 40. His Motion she heard with joyus Ear , And turn'd to Heav'n her gladsome Ey , to see Whether the way to it , Companion were In her brisk Bosomes new Serenity : She turn'd her Ey , and in Heav'ns volumes read More than her own desires had coveted . 41. For lo the sullen Clouds which heretofore Had damm'd the way to her rejected sight , Drown'd in repentant Tears , themselves did poure , And dash in sunder , to lay ope a bright And undisturbed Passage to that Spheat Where Psyche's Jewels all ensh rined were 42. In bounteous Beams of royall Influence Her open Sun bestow'd himself upon her : And this awak'd her long astonish'd sence To finde and feel the sweets of this dear Honor ; This swell'd her Bosom with such Ravishment , That through her lips she hast's to give it vent , 43. And now , ô my delicious Lord , said she , I thank thee for that Famine I endured : I little dream'd that this Felicitie Could by this torturing anguish be procured : But in the Wisdome of thy Love didst thou Then make me Fast the more to Feast me now . 44. Thou with that wholesome Tempest tossed'st me , That I might throughly understand the blisse Of this sweet Calm : by the Ariditie Of cold and tedious Death didst thou suppress My secular Spirits , that revived I Might live to thee , as to the World I die 45. Now , now , I taste this life indeed ; which I Though I enjoy'd it , did not know before : Alas , We fools are best instructed by Absence , and Losse , to prize the richest store : These thanks I to my Dereliction ow , That I can rellish my Fruition now 46. So deep I rellish it , dear Jesu , that I would not for the Cream of Paradise But have been drowned in that desolate State , Whence to the Blisse of mine own Blisse I rise . For what were Paradise to me , unless I feelingly perceiv'd its Pleasantnes ? 47. O that more Thelema's I had , which I Might sacrifice in witnesse of this Debt Since thy revealed Countnance upon my Unworthy Head this mighty Score hath set : Yet what doe our poor Wils by being thine , But onely make Themselves , not Thee , divine ? 48. I now could covetous be , and wish that all The Treasures both of Heav'n and Earth were mine , That with this Offring I might prostrate fall And dedicate it at thy Favours shrine . Yet what were all the World to that which I Ow to thy Soveraign Benignity ! 49. Had I ten thousand Lives to spend on thee . That 〈◊〉 Expence would but my Gains augment . How 〈◊〉 where Gratitude her Selfe must be 〈◊〉 , can poor I due Thanks present ? Sweet Lord informaud help my Soule , which fain Would tender something back to thee again . 50. She ceased here : And Phylax , who attended The leisure of her fervent Exultation ; With equal Joy and Ardor , where she ended , Began her Praises ; and Congratulation : Joy , joy , deer Pupill , of this Morn , said he , Which hath dispell'd thy Night of Misery . 51. I see what reason thou hadst to be sad , Beyond my Comforts reach ; because I see The sweet Occasion which hath made thee glad ; Such mighty Greif could onely chased be By that Meridian Almighty Ray , Which drives the Life of Woe , ev'n Death away . 52. The high Excesse of his 〈◊〉 Joy Would let him speak no more ; but spuir'd him on With Kisses and Embraces to allay The dainty Wrath of his strong Passion . Full close he chain'd her in the tender Bands Of zealous Love , his blessed Arms and Hands . 53. 〈◊〉 Mayd , who would not to this 〈◊〉 Belong in debt , thus , in a snnle , 〈◊〉 〈◊〉 〈◊〉 begging of my 〈◊〉 you 〈◊〉 But for my Thanks , they must 〈◊〉 〈◊〉 hence to be full and 〈…〉 〈◊〉 〈◊〉 best he 〈…〉 54. Surely the other Day you were the same Which you are now , in every Ornament Of gratious Sweetnesse , when you hither came And your best Cordials did to Me present : But clownish Senselesse I could not embrace You 〈◊〉 〈◊〉 landy r offred Grace . 55. Had this Behaviour quench'd your Love to Me. To none but my rude Selfe had Blame been due , Yet you with faithfull patient fervencie More carefull still , and still more render grew . My Greif you to your Selfe assum'd as you Were able , 〈◊〉 for Me with Tears did slow , 56. Though Thy Heav'n and Earth abandon was , And psung'd into the Cull of Desolation ; To own Me in 〈◊〉 despicable Case You blushed not , but by , your high Narration Of what Love 〈◊〉 to releive my mart , Endeavored to cheer my drooping Heart , 57. Well I remember how I then forgot My selfe and you ; how dead and cold I lay Before that flaming News , which might have shot Life into any Soule but mine ; away I turn'd my foolish head from that which through A thousand Deaths would run after now . 58. For ô my indefatigable Friend , I feel your sweetnesse thrilling in my Heart ; Which there with Charis Intluence doth blend , And a new Soule unto my Soule impart : Forbid it Heav n , my Mind should e'r forget Thee , who hast help'd to raise and double it . 59. When Earth denies her Vapours to repay To Heav'n whose Bounty sent her down the 〈◊〉 When Fountains bid their posting Curronts stay , Whose Thanks were slowing to their mother 〈◊〉 When Building , scorn their freindly 〈◊〉 Will then neglect thy 〈◊〉 and 〈◊〉 〈◊〉 In this 〈…〉 Then Words and Killes sweetly 〈◊〉 〈◊〉 Till the 〈…〉 Which common Mortals 〈◊〉 〈◊〉 61. And now her high and holy busines she Perform'd no more with cold and fruitlesse pains ; But mounting up with cheerly Fervencie , Reap'd , in the middle of her Work , its Gains ; For now she knew her Prayers welcom'd were Into her Spouse's ready open Ear. 62. Phylax , mean while by Heav'ns appointment flew To learn her Parents fortunes out : which He No sooner full , sow , but fir'd with new Excess of Joy , he back return'd , when she From her Devotions rose , and thus display'd His blessed Message to the 〈◊〉 〈◊〉 63. News Psyche , happy News , for now I come From holy Valours Sceen , that signal Place Where thy Uranius his brave Martyrdome Of late atcheiv'd , and finished his Race That Race thou fear'dst had been too hard for thy 〈◊〉 Parents limping 〈◊〉 64. But at the Stake I found them Bothe , where they Before the face of Heav'n and Earth to thy Sole charge that Resolution did lay Which fir'd them to contemn those Flames ; for by Our Daughters Zeal , said they , this sacred heat In our old froazen fearfull Veins doth beat . 65. That heav'nly Answer from the Dungeon she Gave to our cruel kindenes . though with shame It sent Us weeping home ; yet instantlie Those causeless tears it dried by this flame Of Christian courage , whil'st admonish'd by Our second thoughts , our first we did defie . 66. And Heav'n require her wheresoe'r she be Who , whil'st we tempted her idolize , Did nobley fright Us from Idolatrie , And reach Us how We safelier might 〈◊〉 Both Life and Death , than Jesus , who alone Holds over both supream Dominion . 67. Then let Him shew it now , the Solaiers 〈◊〉 Kindling the Pile , and shouting loud , that they In spight or Darknesse , thus could turn the Tide Of Night , by Christian Bonfires , into Day , O Blessed pair ! said I , who in a new Marriage thus joyned are , and hither 〈◊〉 . 68. So Phylax spake . When Psyche ravish'd by This unexpected Bliss , could not contain The pious Fountain of her joyfull Eye , Nor her Tongues sweeter stronger streams restrain ; Abundant Tears she shed , yet larger far Her thanks to Jesus , and her Praises were . 69. But as she oft had wearied been before With heavinesses mighty Burden ; so Surcharged now with joys exuberant store She laid her down in sweet submission to This pleasing load , and sunk into the deep But soft untroubled Gulfe of do why sleep . 70. When Charis , upon whose eternal Eye No Slumber ever creeps , begun a new And heav'nly work ; for with Activity About Imaginations Orb she flew , And cull'd and cropp'd those Fancies here and there Which for her purpose serviceable were . 71. Thus furnished with all Materials , she In the fair Theatre of Psyche's Breast By orderly Degrees the Gallantrie Of her incomparable Pageant drest : She first reard up a goodly Throne , which might Out-vie the Hyperborean Snow in White . 72. Forthwith she placed on this royal Seat A Prince who gave more Beauty unto it ; No Monark ever in more awfull State On his imperial Chair of Gold did sit : Indeed all Potentates but shaddows be To this authentick Soveraigns Majestie . 73. His copious Robe down from his Shoulders flow'd Unto his Feet , with streams of gracefulnesse ; A Girdle of illustrious Gold , which ow'd Its birth not unto Earth , but Heav'n , did kiss And closely hug his blessed Paps , which yet In goodly Richnes far outshined it . 74. No 〈◊〉 labour ever made so white The finest Wool , as was his daintier Hair , Which poured down the 〈◊〉 of its bright And Silken Curles with curious careless Care About his Alabaster Neck , which stood Like a white Pillar in that Snowie 〈◊〉 . 75. As in their venerable Sockets on The sacred Altar glorious Tapers flame , So look'd his Eys ; whose reverend Beams alone About the Temple of his Face did stream , And made his Countnance like the Suns , when he Is a wfull in his High-noon Claritie . 76. The most resin'd Corinthian Brass , which in The bosome of the slaming Furnace lies , Doth not with more illustrious l error shine , Than from his burning Feet of Glorie sties . Thus was this radiant King from Foot to Head With supream Majestie embellished . 77. Innumerable Angels then she brought To furnish out his Court and fill his Train ; These all their Stations took as quick as Thought , And with their golden Trumpets in a strein Which through the roused Universe rebounded , The glory of their mighty Soveraign founded . 78. But his bright Standard to the open Air She poured out , in which embroyderd stood Most dreadfully illustrious and fair His Arms imperial , stained all with Blood : For 't was his Cross , encompass'd now with more Notorious Honour , than with Shame before . 79. As thus he sate triumphant on his Throne , He lifted up his Face , and look'd about : Strait way the frighted Earth began to run From his intolerable Eys ; the stout And hardy Rocks felt their hearts split for Dread . The proudest Hils and Mountains trembling fled . 80. The Sphears above his Aspects Power felt , And breaking off their losty Harmony , In Dissolutions Tears began to melt : The Sun and Stars , abashed now to see There was no need of them by Day or Night . Fell head-long down , and choaked their own Light. 81. Yet in this 〈◊〉 haste , the Sea and Land Were inindefull of their Faith , and honestly Resror'd the Pledges which into their Hand Were put by Fate , Sin , and Mortalitie Giving up punctually a true and just Account of every Drain of Humanc 〈◊〉 82. Forth with Corruption started from the Heap Of Ashes , and fled after Earth and Sea ; When loe the Mass threw off its deadly sleep , And waked into Lifes Activitie : Each Peice awak'd , and nimbly rose , and shew'd For one cold Heap , a vigorous Multitude . 83. Adam and Eve , the Springs of all the rest , Stood in the Front : on whom attended all The Senior World. Then Noah forward prest , Who reimpeopled this whole shipwrackd Ball ; And after Him , the Tribes and Nations which Their Colonies through all the Earth did reach . 84. Not one was missing who did ever draw The breath of Life , and see the Face of Light : But now the proudest bore his head as low As did the poorest and ignoblest wight : This Day had rased such Distinctions out , And all into one Size and Measure brought . 85. Those whom their tedious Age had bowed down Unto their brisker years were called back ; And those who in their Bud were crop'd , and thrown Into untimely Graves , did nothing lack Of fulgrown and accomplish'd vigour , which Fix'd all and every one in equal pitch . 86. And yet so different their Conditions were , That now the ready Angels , who attended Their Soveraigns Beck , with quick unerring Care Parted the croud which was together blended ; With his right-hand the harmless Sheep they graced , But at his left the stinking Goats they placed . 87. Psyche rejoye'd her Parents here to see Rank'd on the Dexter Wing : But fuller was Her holy Exultation , when she Perceiv'd her own 〈◊〉 had the grace There to be marshalled ; for though the slepe , Her waking Soule at the sweet Omen leape . 88. When loe , as thus her Hopes and Joyes 〈◊〉 〈◊〉 At this illustrious Spectacle ; before The Throne two Books of vast 〈◊〉 Were open flung : No volumes ever bore So huge a bulk as these , which written be With the where worlds 〈◊〉 〈◊〉 89. The one was black as Horrors darkest Face , The Book of Death , writ with the Ink of Hell , Wherein each Word some foule Transgression was Scor'd upon their Accounts who did rebell Against their Blisse , and needs would labour to Attain Vexation , and Themselves undoe . 90. The other was as fair , as this was foule , The 〈◊〉 Book of Life , whose Words did shine Clearer than those , bright Notes which make the Scroul Of Heav'n appear so glorious and divine ; For here each Line doth part of God expresse Character'd in his Servants Holinesse , 91. There blessed Leaves the King no sooner read , But to the Right-hand Troop he turn'd his Eye . Which with Majestick Sweetnesse prefaced Unto there Words : Come Yee , whose Piety Is by my 〈◊〉 Benediction grown Mature , and of full Age to wear its Crown : 92. Come take your full Possession with Me Of that fair Kingdome , whose Foundations were Laid upon stable Perpetuity Long e'r the Earth sunk down beneath , long e'r The Air and Fire grew light and upward fled Long e'r the Curtains of the Heav'ns were ; spred . 93. For in this faithfull Register I see Your brave Deserts recorded full and fair : When I exposed was to Misery Your pious Charity made Me your Heir ; The Debt I here acknowledge , and to Day The Principal and Use. I must repay . 94. Then turning to the gloomy Book , and to The other Company which stood agast , With frowns of killing Wrath He 〈◊〉 Goe Ye cursed Brood , 〈◊〉 Evidence hath Cast You all ; these Leaves 〈◊〉 Witnesse bear , For all your 〈◊〉 〈◊〉 〈◊〉 staring here . 95. 〈◊〉 Eyes no 〈◊〉 would afford to Me When 〈◊〉 〈◊〉 〈◊〉 , and Nakedness Call'd for 〈◊〉 : and strict Equity Now 〈◊〉 up 〈◊〉 〈◊〉 your due 〈◊〉 : Goe , 〈…〉 for , take 〈…〉 Lake . 〈◊〉 The 〈…〉 With 〈…〉 Pride Which flam'd 〈…〉 fight When 〈…〉 tri'd : For you 〈…〉 Have 〈…〉 〈◊〉 The Adamantine Sentence thus 〈◊〉 〈◊〉 The courteous Angels with 〈◊〉 〈◊〉 Joy Upon the Saints their dear Imbrace 〈◊〉 〈◊〉 this their Coronation Day ; And joyned then their Tongues with them to 〈◊〉 〈…〉 to their gratious King. 98. But as this Melody was sweet and 〈◊〉 : So were the Yellings horrid , which 〈◊〉 〈◊〉 The throats and bosomes of that Company 〈…〉 were ; For thousand 〈◊〉 〈◊〉 about them flew , And in 〈…〉 threw . 99. But dressed in more 〈◊〉 Array Than ever see infernal Hae deformed , Their 〈◊〉 〈◊〉 on them did lay Their 〈◊〉 of 〈◊〉 Wrath , all 〈◊〉 With 〈…〉 their Breafts And 〈…〉 did 〈◊〉 100. When on the sudden the 〈◊〉 〈◊〉 Opening its Mouth , and gaping for its Prey , The first fruits of their flames on them old spit , And warn'd the Fiends to hasten them away To their full Harvest O what Tongue can tell The Anguish which now on these Wretches fell ! 101. Upon their shreiking Throats , and frighted Hair Damnations Serjeants clapp'd their flaming Paws : Whilst other Officers , who furnish'd were With Whips of 〈◊〉 Snakes , and Harpies Claws Lash'd them so sore , that they made haste to Hell In hopes that lesser Torments there did dwell . 102. Down plung'd this mixed 〈◊〉 , which almost 〈◊〉 The greedy 〈◊〉 of the 〈◊〉 Deep : Loud was the Noise of this 〈◊〉 Fall , but yet Far 〈◊〉 was 〈…〉 Eternal 〈◊〉 still 〈◊〉 and 103. The hasty Fire soon flew upon this Feast , And with unbounded Riot gormandised ; Resolving thenceforth never more to Fast , Nor yet with all this store to be sufficed ; But oft it gap'd and belch'd , whence upward broke Black volumes of contagious stink and smoak 104. About the Brink some Devils hankerd still ; So did two Monsters far more foule than they Thin gastly Death , and poisnous Sin ; untill The King design'd an Angel them to slay , Who threw them head-long down the Pit ; for this And this alone , eternal Slaughter is . 105. That done : the Sentence firm and sure to make , Upon the Caves wide Mouth his Seal he set : A Seal which no reluctancy can break , For his Omnipotence had temperd it Of such a Mixture , that Eternitie It self , as soon as that , shall brittle be . 106. The Saints and Angels seeing nothing now But Joy , and Life , and Bliss , and Holines ; Themselves before the Conquerours Throne did throw Meekly ambitious joyntly to express Their Thanks and Praise in a triumphant Song , Whence all the World with Hallelujahs rung . 107. When lo , a Flood of new and gorgeous Light Came sweetly pouring down , and chang'd the Sceen ; Which swallow'd up the former Pageant quite , For nothing now but Claritude was seen . This fetch'd a sigh from Psyche , who had view'd With hearty joy that holy Multitude . 108. But Charis quickly her again did cheer , For by her speedie skill she instantly A wonderous City on the stage did rear , Whose beauty so enamored Psyche's Ey , That she was sad no longer for the Change , But joy'd about the spectacle to range . 109. Square was the City , for it was the Seat Of everlasting Firmitude ; and this Substantial Figure which it self doth meet In every equal Angle , tyed is Sure to it self : but the Round rolling World Alas , before , was into Nothing hurld 110. The Fabrick of the Wall was fair and high , Much higher than the proudest Battlement Of the old Heav'ns , whose lofty Majesty Down unto Mortal Eys such wonder sent : For they were but the Type and shade of this , Which Heav'n of Heav'ns , and Crest of glory is . 111. And correspondent was it mighty Base Unto that Height , for upon twelve Foundations All most unmoved , it erected was : No wonder that it fears no Perturbations , No wonder that this onely City is Of Peace and Quiet the Metropolis . 112. The first Foundation is of Jasper green , For Florid must this Building ever be : The next of Sapphire , in whose face are seen The proper Lines of heav'nly Claritie ; Astone which doth corroborate the Heart , And friendly help to Chastity impart . 113. The third of Star-like Chalcedonie , which Upon the Sapphir's Region being set , With Constellations doth it enrich : A cheerly Gem is this , and scorns to let The tedious insulations of Fear , Or of Disconsolation to draw neer . 114. The fourth of Emerald , of Lust the true And constant Foe , and of all Poisons too : The fift of Sardonyx , of blushing hue ; The sixt of Sardie , antidore of Woe , Quickner of Wit : The seav'nth of Chrysolite , Which Melancholie's Mists away doth fright . 115. The eight of Berill , rich in modest grace ; The nineth of Topaz , full of flaming Gold Which dares out-look black Night : Of Chrysoprase The tenth , of kin unto the formers mould : The next the cordial Jacinth , and the last The sober and the healthfull Amethyst . 116. On these Foundations stood engraven fair Twelve honored Names , the Names of them who spred . The gentle Lambs Religion every where , And stones to build this City gathered From every Soile , and from the furthest Shores On which the barbarous Ocean foams and roars . 117. As Psyche reach'd her Wonder round about This gallant Structure , she on every side Three goodly Gates , of which each One was wrought Out of a single massie Perl , espi'd : With these did LOVE keep open House , and all The East , and West , the North and South did call . 118. Invited therefore thus , She enter'd in , Where paved all with Gold she found the Street , With Gold not of our earthly Metalls kin , But of a purer nobler Breed , and meet To kisse the Feet of Saints , it being as Tralucid as the fairest virgin Glasse . 119. But straight a purer Thing than that she met , A River all of living Chrystall , which Came smiling down the Street ; and over it A multiplying Tree its Arms did reach From either side , whose Twigs though sound and strong , Bow'd with the blessed Fruit which on them hung . 120. Twelve Sorts of Fruits it duely bore , and yet Faild not each Moneth again to Bud and Blow ; Such endlesse Vigor reign'd all over it , That to its smallest Leaves it did allow More Virtue than Arabia's Spices had , Or all the famous Balm of Gilead . 121. They never were applyed to the Wound Of any Nations , but forthwith from Pain Releas'd they were , and rendred whole and Sound , When Humane Surgery had strove in vain . O noble Tree ! whose very Shaddow is Th' eternal Roof of sure substantial Blisse . 122. Under these verdant Boughs , and on this shore Of flowing Life , walk'd Psyche to descry The Spring which was the Mother to such store Of pure and ever-reeming Suavity : When loe a glorious Throne she spi'd , from whence Gush'd out these vivid Blisse's Influence . 123. A Throne of pure and solid Splendor framed , On which the Soveraign of Immensity With such intolerable Brightnesse flamed , That none of all the purest Standers by Could with Cherubick or Seraphick Eyes His vast 〈◊〉 comprise . 124. But at his Right Hand , mitigated by His Marriage with poor Flesh , did sit the Lamb , Whose spotlesse Fleece was sweetned Majesty Whose Sceptre with Loves gentle Rayes did stream , Whose Hand to poure his Blessings forth , was spred , Whose Crown was Honor wreath'd about his head . 125. From his fair Eyes flow'd that eternal Day Which all this new Jerusalem doth gild ; No other Phoebus needed to display Himselfe upon this Region , which was fill'd With cleer enlivening Fires that did 〈◊〉 And make ev'n grosse and mortal Eyes Divine . 126. Here Psyche cleerly saw those things which she Before by Logos , her Embassader , Descri'd at distance and imperfectly : Gods naked Attributes were marshall'd here , Deep Mysteries in one another wove , Infinitudes , and Miracles of Love. 127. Here vast oraculous Profundities , And wondrous Words from Wisdomes Lipps she heard ; Such Words as taught her where the Reason lies Why God himselfe doth wear the Name of Word ; Words raised to so soveraign a Pitch As mortal Tongues must never hope to reach . 128. Here she beheld how from Divinity Beatitude its glorious Selfe displaid , And unto all the holy Company It s unexhausted Influence convey'd ; For Millions of Millions at hand With meek Attendance on the Lamb did stand . 129. Right gallant was the Equipage in which They were disposed : That symmetrious Grace Which round about the World it selfe did reach , To this far fairer order'd State gave place , When , guilty onely of it selfe , it slunk Aside , and into Inanition sunk . 130. Never was Graecian or Romane Court ( Though Fame had trumpetted their Praises high , Contrived in such wise Majestick Sort As this , Perfections own Polity , Which by one universal Spirit doth move , And by no Laws is governed , but Love. 131. All Saints and Angels knew their proper place , And lov d it best because it was their own : Among them all no difference there was Of Inclinations , for each one had thrown His Will down at his Soveraigns Footstool , and Own'd no Desires but onely his Command . 132. In him they liv'd , and lov'd , and joy'd , and by That Resignation received were Into some Portion of Divinity : For Jesu's Fulnesse had enough to spare , Nor was his Diademe diminsh'd , though To all of Them their Crowns he did allow . 133. They all were Crown'd , and yet not flattered With 〈◊〉 and empty Soveraignty : So wide the Circuit of this Glory spred , That All with boundlesse Bounds it did supply ; This Reaim of Blisse , of Kingdomes was the Spring , And every Subject made a mighty King. 134. For what was proper unto every One , Proved the Joy and Riches of the Rest : That supream Diademe which flam'd upon The Head of Jesus , fully was possest Of all this Multitude , for bounteous He Did lay in Common all Propriety . 135. Thus whatsoever Honor decks the Brow , Or Consolation smileth in the Heart ; Its beams are not confined there , but flow With Brotherly Affection to each Part , That the whole Body may engaged be To make a private Comfort , publike Glee . 136. And yet these so united Spirits were By several Stations distinguished : Nine blessed Orders were divided there , Which in three Hierarchik Classe's did Conjoin again , and by their single Three Thrice imitate th' eternal Trinity . 137. With these the Saints did intermixed reign And fill'd the Places of those Spirits who Hoping against their Maker to maintain Their sturdy Stomacks , into Arms did goe ; But over-whelm'd by his Almighty Tide , Their Rume onely gained by their Pride . 138. By that proportion of Humility And holy Love , they practis'd here below , The Measures of their Recompence , the high And righteous King of Bounty did bestow : Which , though they in degrees much difference shew'd , Yet every One enjoyed Plenitude . 139. So when a thousand Vessells , great and small , Into the Sea are thrown , though some receive More of the Ocean far than others , All Are fill'd brim full ; nor can the Lesser grieve Their Brethrens fairer Amplitude to see , Since they no fuller than the Smallest be . 140. But how to blazon these bright Honors , how To sound this boundlesse Sea of equal Pleasures , How to compute this vast Account , and know The Total Summ of perfect Blisse's Treasures , Posed their highest strength and deepest Wit , Who were infeofed and possest of it . 141. Yet all the Homage which they paid for this Supremacy of Glory , was to Praise , Admire , and Love , and Blesse , and Chant out His Eternal Name and Fame , who then did raise To this Capacity of Exulation . O blessed Life ! whose Task is Acclamation . 142. Through this illustrious Maze of Joy and Blisse As Psyche laboured , and seem'd to be In heav'n afresh at every Step ; by this Unwearied Quires Heroick Peans she Perceiv'd the entertainment neer as high Which cheer'd her Ear , as that which fill'd her Eye . 143. And now her Wonder could endure no Rein , She sacrific'd her Soule to Ecstasie ; When loe the Seraphs Pipes let flie a Strein Of holy Triumph so exceeding high , That starting at the mighty Song she shaked Her pretious Dream insunder , and awaked . 144. As when unhappy Adam was expell'd Out of the Sceen of Blisse , sweet Paradise , And on the sudden all the World beheld Planted with desolate thorny Miseries ; Aghast He look'd , his woefull Hands he wrung , And sigh'd and sobb'd to think whence he was flung : 145. So Psyche having lost this glorious Sight , And ravishing Musick , ( which perplexed Her In sweet confufion , for by this Delight She tempted was to wish her selfe all Ear , By that , intirely Eye ; or else that she Could teach her Eyes to Hear , her Ears to See , ) 146. Surprised was with lamentable Fright To see the grosse face of Mortality , To see the glaring Beams of Natures Light , To see her Selfe on her poor Pallet ly So far remov'd from Blisse's royal Sphear , That on dull Earth She still was groveling here . 147. Alas , She cri'd what injury have I Done unto Sleep that it should mock me thus ? To have me up unto the glorious Skie Why should my Dreams be so industrious , If by so sudden a defection They Me back unto this Deep meant to betray ? 148. Unhapp Life ! which , whilst we are Awake : With nothing else but Dreams dost fill our Eyes : The burly Show this Mortal World doth make Is but a puffed Bulk of Vanities , Where whilst we hope substantial Worth to finde , We mocked are with foolish empty Winde . 149. But when by Sleep We robbed are of more Than halfe our Selves , and in Deaths Embleme ly , Then onely dost thou suffer Us to sore To solid Joyes ; which yet being carried by Our Dreams faint Wings , by them betrayed be , And soon forget their own Soliditie . 150. Deceitfull Sleep , which wear'st the Name of Rest , Why wilt Thou never make it good to Me ? Why was I with thy highest Favours blest , If they must onely torture Waking Me ? Why Slept I , if I needs must Wake , and misse By setting ope mine Eyes , my Sight of Blisse ? 151. Phylax , who all this while with piercing Eye Div'd through her Bosome , and Spectator was How Charis order'd all that Pageantry Which through his Pupills wondering Soule did passe , Stopp'd with a Kisse that tide of Grief which ran From her complaining Lips ; then thus began : 152. To Joy this Morning sacred is , my Dear : If thine Eys bottles Thou wouldst rightly spend , On Sorrow lavish not the Smallest Tear , But all thy Streams to Exultation lend . Thy Dream has not deceiv'd Thee ; all was true Which it displaid to thine admiring View . 153. It is enough that Heav'n doth condescend To Act it Selfe aforehand unto Thee ; Nor canst thou think thy Saviour doth entend To put Thee off with this : No ; royal He Prepares thine Eyes by this short glimpse of Blisse Henceforth to See its endlesse bright Excesse . 154. In patience then thine humble Soule possesse ; For sure this prize is worth thine Expectation , Although it should attended be till this Firm World grows Weak , & stoops to Consummation : Time at its utmost Tether cannot be More than a Span unto Eternity . 155. Eternity is that which shall enhance Beatitude , and crown its Diademes : In hopes of which , doe thou thy Soule advance And never troubled be to think that Dreams Which on thin Fancie their Foundation lay Are fickle fluid Things , and start away . 156. Courageous Friend , the Mayd to this repli'd , Brave is the Metall of thy sprightfull Heart , Which easily beats back all Misfortunes Tide , And can the Streams of Grief to Joy convert : Full well those cheerly Looks with thee doe suit , Who all my Losse canst with a Smile confute . 157. But I cannot doe so ; Mischances throw Their own upon my Smiles , with high disdain ; My deep Passivity will not allow Me any Art or Power to maintain A fight with Suffrings so as not to feel The Wound , when in my Heart I finde the Steel . 158. It is but lately since unhappy I Was quite lost in the Mist of Desolation ; And heavy was that blinde Calamity Which did both muffle up my Contemplation , And clip those Wings that had been us'd before Unto the Pinnacles of Heav'n to sore . 159. But now her Eyes again unmaked are , And unto their full length her Feathers grown ; No sooner I in Heav'ns illustrious Sphear Or read , or flie , but I am tumbled down , And by my journey ( to compleat my Crosse ) No Profit reap , but Knowledge of My Losse . 160. O I acquit my Dream from the least Guilt Of fairfac'd Fraud ; in every blessed Part The genuine Pulse of Truth I cleerly felt Beating right time with my exultant Heart . I would not have it false for Heav'n , and yet It s being true begetteth this regret . 161. For had it not been the unfeined Sceen Of brave Beatitude in full Display ; Without this stinging Torment that had been Snatched from Me , or I from that , away : But now what Comfort can breath Me Content , When from my Heart , my Heart it selfe is rent ! 162. If Lucifer had never walk'd upon Compleat Felicities transcendent Stories , If He had never view'd Heav'ns radiant Throne , And sweet Eternities excessive Glories ; His Losse had finite been ; he had not fell So low as now , nor had his Hell been Hell. 163. I might have dwelt contented in dull Night Had I not known and seen Lifes royal Day ; These rotten Raggs of Dust and Ashes might Have pleased Me , had not the bright Array Which clothe's the Saints with Immortality Been open thrown before my mortal Eye . 164. Yon' Phaebus , who with Virgin Gold doth gild The Mornings cheeks , I might with some Delight Have gazed on ; if I had not beheld The far more Sun-like Eyes of Jesus , bright With Blisse , and Love , and Joy , and every Thing Which can become the Looks of Glories King. 165. Then since I fully understand my Losse ; O doe not envy Me , sweet Guardian , leave Not to be fondly stupid ; doe not crosse My course of Woe , who have such cause to grieve ; For Grief their Daughters onely Dowrie is , Whilst my dear Parents reign in joyous Blisse . 166. These Words with such commanding Passion she On facil Phylax blew , that he gave way : Yet , prudent as he was , and piercing , He Observ'd how wisely Love his Plot did lay , And that for his sweet Psyche he this kinde Of softest-hardest Martyrdome design'd . 167. But Charis , ( who still in her Breast did lie , ) Although the blessed Dream had taken Wing , Yet on the Tables of her Memory Fairly transcrib'd and fastned every thing ; There shin'd the total Apparition still , And all her Thoughts With Ravishment did fill , 168. With Ravishment , which proved fuel to Her ancient Fire of Love ; a fire which now Flash'd resolutely out , and feasted so On this vast Banquet , which did alwayes flow With fresh Infinitude upon it , that The flames all Bridles and all Bounds forgot . 169. Like Wax which flows before the Summers Sun ; So in the presence of this scorching Heat Her Bowells melted , and her Heart did run About her bosome , labouring to get Releasment from this Furnace : but in vain ; Heav'n still to her Sweet Torment her did chain . 170. In dainty Agonie She lay and fried , Till from her Lips at last the Flame did break ; And unto Phylax thus aloud she cried : O why to Persecutions gentler Stake Was I not bound ; why might I not expire In the milde bosome of that courteous Fire ! 171. Tkat Fire would soon have drunk up all my Breath . And into Ashes parch'd my Life ; but this Playes with my Pangs , and freshly Furnisheth My fainting Heart with passive vigorousnesse ; This , woefull Immortality doth give , Unto my Dust , and teacheth Death to live . 172. Nor Etna's , nor Vesuviu's bowells were E'r gravid with such teeming Flames , as mine ; Should Humber , Thames and Severn , by thy Care Their everflowing Mouthes together join , And empty out themselves upon my Heart , Alas they could not quench my burning Smart . 173. Nay flatter Me not with thy smiling Eye ; Compassion , is the utmost Thou canst lend He , he , alone can cure my Malady Who did to Me this flaming Feaver send . If thou canst hasten down His help , ô doe ; 〈◊〉 tell Me when he will 〈◊〉 my Woe 174. The Angel , who her blessed Sickness knew , Had now no longer power to pitty Her Into Invisibility He flew , That her Seraphick pains might domineer , And she , being left alone , might sooner prove The 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 175. But yet her modest tender Jealousie Could not interprest his Discession se ; She fear'd that by indecent Passion she Had urg'd his Patience , and fore'd Him to Withdraw , till hastie she grew Calm again , And fir his 〈◊〉 to entertain 176. This made her cheek her boiling Fervor by Deep Recollection of her Spouses Will She knockt her Breast which first made its Renly In sighs and groans , then in these words O still This tumult of my Soule dear Lord whose 〈◊〉 Doth all my Bosome in Combustion set 〈◊〉 Although my long'd-for Union with 〈◊〉 Be dearer than a thousand Lives ; 〈◊〉 Desire and Languor all my Essence 〈◊〉 Till to 〈◊〉 of thee I grow : Yet since thy Will prolongs my Banishment From Heav'n and thee , ( peace heart ) I am conten . 178. I am content : For All I Am. is Thine The freedom of thy Pleasure use on Me If I thine Arrows smartest Dint decline Then sav I lov'd my self , but lov'd not Thee ; Upon this Heart poure all thine amorous 〈◊〉 And slay Me , if thou wilt , from Morn to 〈◊〉 179. But it I still must live this Death , 〈◊〉 I live it unto Thee , and Thee 〈◊〉 O let some hard heroick Task 〈◊〉 This Fervors edge which thou hast 〈◊〉 〈◊〉 My ravish'd Soule , that being 〈◊〉 May lesse perceive the Flames in 〈◊〉 180. Shall I to Perfecutions Court , and there Erect thy Standard in the Tyrants Face ? Shall I her Racks and Arts of Torture dare ? Her Altars and her Gods down shall I rase ? Against her Proclamations shall I 〈◊〉 the Pleasure of thy 〈◊〉 181. Shall all the Bruises , Wounds , Boils , Sores and Pains , Shall every Grief , Distemper , Maladie , Shall all the Hungers , Thirsts , and Stripes , and Chains , Which through the whole World the sad Portion be Of thine abused patient Members , joyn 182. Shall I he 〈◊〉 the Hate of Man and Beast ? Shall I 〈◊〉 〈◊〉 and kicked round about 〈…〉 shall I be prest Of 〈◊〉 and Furies , and be dragged through 〈◊〉 〈◊〉 where torments in their kingdom grow 183. Surely 〈◊〉 this , and more for thy dear sake To whom I ow it , I could well sustain Speak then ô most deserving Soveraing , speak , And by some sufferings mitigate my pain Set Me my hardy Task . that I may prove On 〈◊〉 Terms how much I love thy Love 184. Thus nanted loval she till tired by Her Fervors high Intension . she descendea Into her self again : But instantly That strong Combustion she hop'd was ended , Met her amidst her Breast , and did conspire As 〈◊〉 as ever by enflam'd Desire . 185. By Resignation to her Spouse sne 〈◊〉 To quench it ; but in vain : Still Day by Day Her self 〈◊〉 rouna in amorous 〈◊〉 wasted , And waking Night by Night , and longing lay For whilit 〈◊〉 from place to place , to win Some ease , 〈◊〉 bore her Torment 〈◊〉 within 186. 187. So did her testless Memerie to Her The beauteous Wonders of her Dream object , With all Beatitudes bright Furniture : In vain her Eys she studied to deflect , Which were in every Corner crost by this 〈◊〉 of strange importunate Bliss . 188. When 〈◊〉 Prayers she went , she could not Pray , 〈◊〉 and Amazement strait were crowding in : When to her Book she went , she could not say . 〈◊〉 〈◊〉 stopp'd her as she did begin : When to her Psalms she went , she could not sing , 〈…〉 in her Fars did ring . 189. When 〈◊〉 her Meat she went , she could not Eat , The 〈◊〉 of endlesse Life her thonghts took up ; When to the Fountain of her Drink , the sweet 〈◊〉 of Heav'n her Course and Thirst did stop : When to her sleep , she was disturbed by The 〈◊〉 Rest of Fternity . 190. The dear Remembrance of her Soverdign Lord Boild in her Soule , and would not slaked be : So that while tortured she could not afford Unto her Body , what Necessitie Crav dat her Hands , she faint and feeble grew , And by Degrees her Mortal self she slew . 191. She slew her Flesh , which pin'd and sunk away ; She slew the Vigor of her Senses , which Like unbent Bows , all damp'd and uselesse lay : But by these Slaughters she did but inrich The Life of her afflicted Heart , which still With stouter and more active Fire did swell . 192. So high it swell'd that what soe'r came neer The mighty Torrent , strait became its Prey : Yea ev n the Bridles too subdned were Which still she hop'd and strove on it to lay , Her Meditations all to Passion turned ; And whatso'er she Did , or 〈◊〉 , 〈◊〉 . 193. In 〈◊〉 unto such a 〈◊〉 , The Sceptie of his 〈◊〉 and 〈◊〉 〈◊〉 194. 〈◊〉 , be it of a Thing But weak and mortal , and Dust's wretched Heir ; Doth with immortal Pains and Wishes sting And spur the Soule unto unwearied Care : Discouragement in vain doth muster up All Troops of Obstacles 〈◊〉 way to stop . 195. No , no ; the generous Lovers Heart disdains Not to approve his Passion infinite ; With gallant Obstinacie he maintains Against the Will of Heav'n and Earth , the fight 〈◊〉 win his Idol ; for whose sake , had he Ten thousand 〈◊〉 , they all should ventur'd be 196. For in her Image , which He hath enshrin'd High in the 〈◊〉 of his loyal Breast , Such Charms and strong Attractions He doth finde As rob Him of all Power to resist : He runs ; and in such strange and furious wise , That Love is slandered with want of Eys , 197. The whole World knows how Hamors royal Son Scorn'd his Religion and his foreskin too , When Dinah's Love had full possession Of his subdued Soule : How David , who Was Heav'ns choise Darling , durst Heav'ns Law despise For what he read in Bathsheba's fair Eys , 198. Who hath not heard what Power one Heart 〈◊〉 Upon two mighty Nations , both content For love or her , to run so strangely mad Upon a mortal War , whose furie rent Up Ilium by the roots ; which to the 〈◊〉 Of Lust , a wofull Holocaust became . 199. No 〈◊〉 then 〈…〉 With such mtolerable 〈◊〉 〈◊〉 , Whose 〈…〉 〈◊〉 Charms whose royall 〈◊〉 Draw with 〈…〉 Outvi'd by 〈…〉 〈◊〉 201. For all those Wounds bleed nothing else but Fire ; Fire , which remembring its original Flame , With never-wearied struggling doth aspire Back to the radiant place from whence it came : It s proper Element are Jesu's eyes , And thither in heroick Zeal it flies . 202. And what can tortured Psyche doe , who by This most unruly Heat , to Heav'n is haled ; And yet by Mortal Lifes repugnancy Fast to her Body , and dull Earth , is sealed ? What can she doe in this Extremity Of raging Life and Death at once ; but Crie ? 203. Hardy and bold she grows in her Complaint ; For lifting upward her enamored Eyes , Although her sickly Voice were low and faint , Yet full of sinews were her serious Cries : Which thus she , suiting them unto her Passion , Tun'd by the stout Key of Expostulation . 204. O Lord of Gentlenesse , ô why dost Thou Make Love so cruel to tormented Me ! Why would thy bounteous Justice not allow Me any other Rack , but Suavitie ! Why must my Gall be onely Honey ! why Of nothing else but Life must Psyche die ! 205. Why didst Thou not permit Me to decease When thou hadst left Me to my Selfe alone ? So had thine Handmaid been repriev'd from these Extremities of Pangs ; so had I gone Whole to my Grave , who now must Melted be By thine unsufferable Sweets , and Thee . 206. And am I not a Worm , or worse than so ? Why dost Thou build such Triumph then on Me ? Why dost thou not pick out some Seraph , who With this sublime and blessed Misery Might bravely grapple ? or why might'st Thou not At Phylax's nobler Breast my Dart have shot ? 207. O be not angry ! 't is not I that speak , But tortured Necessity : my Heart A thousand times desir'd , but cannot break ; Else had my Lips not dared thus to part And ope themselves into Complaints : but now Excuse together with my Fault doth flow . 208. Not for innumerable Worlds would I Have been without that Apparition : but Should full as many Worlds their Tyranny Combine against my Soul ; they could not put Me unto any Torture so extream , As the Remembrance of my blessed Dream : 209. In Sweetnesse why art thou so Infinite ! Or why must that Infinitude appear Unto a Soule , to fire it with Delight , If to the Fountain it must not draw neer To quench its burning Thirst ? O Jesu be Still what thou art ; but then be so to Me. 210. Be so to Me ; and ô , be so with Speed ! Death is not Death , compared with Delay . Alas one Moment now doth far exceed All those long years which I till this sad Day Have tediously measured ; and now I older by an Age , each Minute , grow . 211. Fain fain would I Let thee alone , and be Content to wait thy longest Leisure still : But ô , all-lovely Thou still urgest Me And violently dragg'st my Conquer'd Will. Thou dragg'st me ; yet wilt not permit that I Should follow home to my Felicity . 212. If thou wilt Kill Me , loe I am Content : But ô , vouchsafe to let my Slaughter be By Death , not by this breathing Banishment From my best Life , most ameable Thee ! O pitty , pitty thy poor Handmaids Crie , Whose Tongue cleaves to her Mouth , whose Throat is drie ! 213. Fain would she here have fainted ; but her Pain , Whose load so heavy on her Shoulders lay , With courteous Cruelty help'd to sustein Her parched Vigour , that it still might prey Upon her Patience , and consume her still . O strange Disease , which doth by Curing Kill : 214. Phylax , mean while , unseen , perceiv'd that she Unto Heav'ns Suburbs was arrived now , And that the Springs of her Mortality By this high Stretch began to crack : for though Her Selfe her Change's Dawn could not descry , He saw her final Houre was drawing nigh . 215. This rous'd his Love in due time to prepare For his dear Pupills neverending End : About her funeral he took decent Care , Because himselfe could not stay to attend Those Rites , when she had once Expir'd , for he Her noble Paranymphus was to be . 216. He was to be her Convoy when she flew Unto her royal Spouses marriage Bed : This made him dresse his Count nance with a new Festivity ; his Wings this made him spread With fresh and snowie Down , that his Lords Bride In that soft Coach of triumph home might ride . 217. And in this joyous Hue to her he came : Yet his sweet Presence She regarded not , For Burning in her more delicious flame , She of all other Things the Sense forgot : The Phaenix thus amidst her funeral fires , See's nothing else , and nothing else desires . 218. The double Fountain of her Tears was drie , Her Groans were weary , and her Languishment If felfe did languish : But her 〈◊〉 Outrageous grew , and , like a Gyam ; bent The mighty Bow of her Desires ; by which The Mark of all her Hopes She was to reach . 219. Then , having bid unto the Earth adieu , And firmly fix'd her loving longing Eye Upon the Heav'ns , to keep her Aim in view ; Her Flames triumphant Tempest swell'd so high , That She , unable to contain its Tide , With a deep Sigh , cri'd out , O LOVE , and did . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS . Correct the Errors of the Presse thus : Canto 11. read the 198. Stanza before the 197. Canto 1. Stanza . Line . Read , 34. 4 Take 122. 1 Morn . 143. 4 Waken's 152. 1 mak's   4 heaving Canto 2. 79. 2 Assistance 110. 3 wroth Canto 3. 69. 3 all wayes 97. 6 Fathers     Fames 178. 3 here 190. 4 Flame Canto 4. 25. 2 of an 54. 1 crownd 115 5 Guests Canto 5. 66. 2 An 215. 1 rigid fare Canto 6. 26. 2 hath 〈◊〉 . 1 was 113. 4 vales 171. 1 Gate 184. 1 deep set 205. 2 thorough 226. 6 untrid 248. 6 every 258. 3 Parian 274. 1 thorough Canto 7. 213. 4 stirr'd Canto 8. 74. 3 Sorrow 's 139. 3 more 157. 5 what 159. 5 Expects 173. 2 of windows 262. 3 grow 283. 5 be cause Canto 9. 16. 1 These lend 83. 2 are 97. 5 Brink 112. 3 bestdeserving 123. 2 Devoto's 147. 5 Some time 159. 1 Bows 201. 4 loth 220. 2 fat 225. 6 carreer 246. 3 where on Canto 10. 85. 1 holier 93. 4 Elxai 107. 5 thy 110. 3 his 118. 5 Sun 125. 3 hand as 160. 2 to Canto 11. 4. 1 the 45. 5 stream 47. 5 fall she 52. 4 Riches 83. 2 pil'd 144. 4 by 173. 2 it 196. 3 one 197. 2 Lord's Canto 12. 80. 4 dele ( ? ) 157. 4. meet Canto 13 61. 5 dele ( ? ) 211. 3 Ensignes 224. 3 gaping 301. 2 own 314. 3 please these 349. 3 poised 352. 1 least 428. 5 meditating 433. 3 War 442. 4 amorous Canto 14. 15. 4 vanquishd 73. 3 prize 78. 2 preys 92. 3 teach 170. 2 own 255. 5 requited 262. 3 his 263. 5 thorough 288. 2 When 304. 4 feuel Canto 15. 79. 2 Song 132. 2 wept 156. 1 Flood 163. 2 firm persp . 299. 6 Antichrists Canto 16. 36. 6 vessell 72. 1 her 90. 1 skill 112. 4 ramm'd 127. 3 so Canto 17. 59. 5 strict 131. 4 then 183. 3 dirt 311. 4 dele period 324. 1 launcheth Canto 18. 69. 3 Gallantry 87. 6 crocodiles 212. 4 was 273. 6 for Canto 19. 54. 4 too 135. 3 Crosses 146. 4 His Canto 20. 101. 4. Harpies Notes, typically marginal, from the original text Notes for div A27212-e1050 * the Soul. * The guardian Angell . Notes for div A27212-e16430 * Conscience . | divine grace . * the Spirit of Lust. Notes for div A27212-e53470 * The Common Sense , * The Sense of Seeing * Of Smelling . † Of Tasting * Of Hearing . † Of Touching * The Memory Notes for div A27212-e74560 * The Will. † The Spirit of Pride . * The Intellect . * Riches . † Nobility . * Beauty . † Valour . * Learning . † Pietie . Notes for div A27212-e96100 1 Tim. 2. 14. Notes for div A27212-e123780 Cantic . 5. 19. vers . 10. vers . 11. vers . 13. vers . 14 vers . 15. vers . 16. Notes for div A27212-e151850 Isa. 19. 1. Notes for div A27212-e244280 Levit. 27. 3. Notes for div A27212-e272510 〈◊〉 〈◊〉 Vid. S. Epiphan . Hares . 26. 7. Notes for div A27212-e400690 * 〈◊〉 , * False Saint . * 〈◊〉 Apoc. 2. 7 Notes for div A27212-e447130 Cant. 4. 7. 6. 10. 〈◊〉 ibid : 〈◊〉 〈◊〉 〈◊〉 4. 1. 7. 5. 4. 3. 7. 4. 7. 4. 4. 3. 4. 2 4. 4. 4. 5 4. 11. Ezech. 16. 4. Cantic 6. 8 6. 9 , 〈◊〉 〈◊〉 Notes for div A27212-e480080 ( 〈◊〉 11. 37 11. 38 * The Tongue 
A39663	----	The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ... Flavel, John, 1630?-1691. 1673 Approx. 1629 KB of XML-encoded text transcribed from 344 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A39663 Wing F1162 ESTC R20462 12117310 ocm 12117310 54346 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39663) Transcribed from: (Early English Books Online ; image set 54346) Images scanned from microfilm: (Early English books, 1641-1700 ; 889:13) The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ... Flavel, John, 1630?-1691. [32], 630, [14] p. Printed for Rob. White, for Francis Tyton ..., London : 1673. Reproduction of original in Union Theological Seminary Library, New York. Index: p. [1]-[14] at end. Epistle dedicatory signed: John Flavell. Corrigenda: p. [30] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Ethics. Presbyterian Church -- Sermons. Sermons, English -- 17th century. Immortality. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE FOUNTAIN OF LIFE OPENED : OR , A Display of Christ in his Essential and Mediatorial Glory . Wherein the IMPETRATION of our Redemption by Jesus Christ is orderly unfolded as it was begun , carryed on , and finished by his Covenant-transaction , mysterious Incarnation , solemn Call and Dedication . Blessed Offices , deep Abasement , and super-eminent Advancement . In all which the great supernatural mysterie of the wisdom and Love of God , in his most gracious , plenary , and wonderful Salvation of sinners by Iesus Christ , is distinctly explicated , and in its several parts as well as generally Applyed for the winning of Vnbelievers to him , and the confirmation of all that do believe in him . By Iohn Flavell , Preacher of the Gospel of Jesus Christ at Dartmouth in Devon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 3.8 . Praesiat pa●cula ex meliore scientia degustasse , quam de ignobiliore , multa . Cael. Rodig . LONDON , Printed by Rob. White , for Francis Tyton , at the three Daggers in Fleetstreet . 1673. To his much Honoured and Beloved Kinsman Mr. Iohn Flavell of London Merchant ; and his vertuous Consort ; The Author wisheth Grace , Mercy , and Peace . My dear and honoured Friends , IF my Pen were both able , and at leisure to get glory in Paper , it would be but a paper-glory when I had gotten it ; but if by displaying ( which is the design of these papers ) the transcendent excellency of Iesus Christ , I may win glory to him from you , to whom I humbly offer them ; or from any other into whose hands providence shall cast them : that will be glory indeed , and an occasion of glorifying God to all Eternity . It is not the design of this Epistle to complement , but to benefit you . Not to blazon your excellencies , but Christs . Not to acquaint the world how much you have endeared me to your self , but to increase and strengthen the endearments betwixt Christ and you ; upon your part . I might indeed ( this being a proper place for it , ) pay you my acknowledgements for your great kindnesses to me and mine ; of which I assure you I have , and ever shall have deep resentments : but you and I are Theatre enough to one another , and can satisfie our selves with the inclosed comforts and delights of our mutual love and friendship : but let me tell you , the whole world is not a Theatre large enough , to shew the glory of Christ upon : or unfold the one half of the unsearchable riches that lye hid in him . These things will be far better understood , and spoken of in Heaven , by the noon day Divinity in which the immediately illuminated Assembly do there preach his praises ; than by such a stammering tongue , and scribling pen as mine ; which doth but mar them . Alas ! I write his praises but by Moon-light . I cannot praise him so much as by halves . Indeed , no tongue but his own ( as Nazianzen said of Basil ) is sufficient to undertake that task . What shall I say of Christ ! The excelling glory of that object , dazles all aphension ; swallows up all expression . When we have borrowed metaphors from every Creature that hath any excellency or lovely property in it , till we have stript the whole Creation bare of all its ornaments ; and cloathed Christ with all that glory : when we have worn our tongues to the stumps , in ascribing praises to him ; alas ! we have done nothing , when all is done . Yet wo is me ! how do I every day behold reasonable souls , most unreasonably disaffected to my lovely Lord Iesus ! denying love to one , who is able to compel love from the stoniest heart ! yea , though they can never make so much of their love ( would they set it to sale ) as Christ bids for it . It 's horrid , and amazing to see ; how the minds of many are captivated and insnared by every silly trifle . And how others can indifferently turn them with a kind of spontaneity to this object , or to that ; ( as their fancy strikes ) among the whole universe of beings ; and scarce ever reluctate , recoil , or nauseate , till they be perswaded to Christ : and then , 't is as easie to melt the obdurate rocks into sweet syrrup , as their hearts into divine love . How do the great men of the world ambitiously court the honours and pleasures of it ? the Merchants of the earth trade and strive for the dear bought treasures of it ; whilst the price of Christ ( alas ! ever too low ) falls every day lower and lower upon the Exchange of this world ! I speak it as a sad truth , if there were no quicker a trade ( as dead as they say it is ) for the perishing treasures of the earth , than there is for Christ this day in England ; the Exchange would quickly be shut up , and all the Trading Companies dissolv'd . Dear Sir , Christ is the Peerless Pearl hid in the field , Mat. 13.46 . will you be that wise Merchant that resolves to win and compass that treasure ; whatever it shall cost you ? Ah Sir , Christ is a commodity that can never be bought too dear . My dear Kinsman , my flesh and my blood ; my soul thirsteth for your salvation , and the salvation of your family . Shall you and I resolve with good Joshua , that whatever others do , we and our families will serve the Lord. That we will walk as the redeemed of his blood , shewing forth his vertues , and praises in the world ? that as God hath made us one in name , and one in affection ; so we may be one in Christ. That it may be said of us , as it was of Austin and Alippius long ago ; that they were sanguine christi conglutinati , glued together by the blood of Christ. For my own part , I have given in my name to him long since , woe to me , if I have not given in my heart also ; for should I deceive my self in so deep a point as that , how would my profession as a Christian , my calling as a Minister ; yea , these very Sermons now in your hands , rise in judgement to condemn me ? which God forbid . And doubtless , Sir , your eyes have seen both the vanity of all Creatures , and the necessity and infinite worth of Christ. You cannot forget what a vanity the world appeared to you , when in the year 1668. you were summoned by the messengers of death , ( as you and all that were about you then apprehended ) to shoot the gulf of vast eternity : when a malignant Feaver , and Pleuresie ( whereof your * Physitian hath given an account to the world ) did shake the whole frame of the Tabernacle wherein your soul through mercy yet dwells ; and long may it dwell there , for the service and praise of your great deliverer . I hope you have not , nor ever will forget ; how the vain world then appeared to your eye ; when you looked back ( as it were over your shoulder ) and saw how it shrunk away from you . Nor will you ever forget the awful apprehensions of Eternity , that then seized your spirit ; or the value you then had for Christ ; which things I hope still do , and ever will remain with you . And for you , Dear Cousin , as it becomes a daughter of Sarah ; let your soul be adorned with the excellencies of Christ , and beauties of holiness . A King from Heaven makes suit for your love . If he espouse your soul now , he will fetch it home to himself at death ; in his Chariot of salvation ; and great shall be your joy , when the Marriage of the Lamb is come . Look often upon Christ in this glass ; he is fairer than the Children of men . View him believingly , and you cannot but like and love him . For ( as one well saith ) Love when it seeth , cannot but cast out its spirit and strength upon amiable objects ; and things love worthy . And what fairer thing than Christ ! Oh fair Sun , and fair Moon , and fair Stars , and fair flowers , and fair Roses , and fair Lilies , and fair Creatures : but oh ten thousand , thousand times fairer Lord Jesus ! alas , I wronged him , in making the comparison this way . O black Sun and Moon ; but oh fair Lord Jesus ! O black Flowers , and black Lilies , and Roses ; but O fair , fair , ever fair Lord Jesus ! O all fair things , black , deformed and without beauty ; when ye are set beside the fairest Lord Jesus . O black Heavens , but O fair Christ ! O black Angels but O surpassingly fair Lord Jesus ! I hope you both are agreed with Christ , according to the Articles of peace propounded to you in the Gospel ; and that you are every day driving on Salvation work , betwixt him and you in your family , and in your Closets . And now my Dear Friends , if these discoveries of Christ , which I humbly offer to your hands ; may be any way useful to your souls , to assist them either in obtaining , or in clearing their interest in him ; my heart shall rejoice , even mine . For none under Heaven can be more willing , ( though many are more able ) to help you thither , than is , Your most affectionate and obliged Kinsman and Servant . John Flavell . From my Study in Dartmouth March the 14. 1671. To the Christian Readers , Especially those in the Town and Corporation of Dartmouth ; and Parts adjacent : who have either befriended , or attended these Lectures . Honoured , and Worthy Friends , KNowledge is mans excellency above the beasts that perish , Psal. 32.9 . the knowledge of Christ is the Christians excellency above the Heathen , 1 Cor. 1.23 , 24. Practical and saving knowledge of Christ is the Sincere Christians excellency above the self-couzening hypocrite , Heb. 6.4 , 6. but methodical and well digested knowledge of Christ , is the strong Christians excellency above the weak , Heb. 5.12 , 13 , 14. A saving though an immethodical knowledge of Christ , will bring us to Heaven , Ioh. 17.2 . but a regular , and methodical , as well as saving knowledge of him ; will bring Heaven into us , Col. 2.2 , 3. For such is the excellency thereof even above all other knowledge of Christ that it renders the Vnderstanding judicious , the Memory tenacious , and the Heart highly and fixedly joyous . How it serves to confirm and perfect the understanding , is excellently discovered by a worthy Divine of our own , in these words . A young ungrounded Christian when he seeth all the fundamental truths , and seeth good evidence and reasons of them , perhaps may be yet ignorant of the right order and place of every truth : It 's a rare thing to have young Professours to understand the necessary truths methodically : and this is a very great defect . For a great part of the usefulness and excellency of particular truths , consisteth in the respect they have to one another . This therefore will be a considerable part of your confirmation and growth in your understandings , to see the body of the Christian doctrine , as it were at one view , as the several parts of it are united in one perfect frame ; and to know what aspect one point hath upon another ; and which is their due places . There is a great difference betwixt the sight of the several parts of a Clock or Watch , as they are disjoynted , and scattered abroad ; and the seeing of them conjoyned , and in use and motion . To see here a pin , and there a wheel , and not know how to set them all together , nor ever see them in their due places ; will give but little satisfaction : it is the frame and design of holy doctrine that must be known , and every part should be discerned as it hath its particular use to that design , and as it is connected with the other parts . By this means only can the true nature of Theology , together with the harmony and perfection of truth , be clearly understood . And every single truth also will be much better perceived by him that seeth its place , and order , than by any other : for one truth exceedingly illustrates , and leads in another into the understanding — Study therefore to grow in the more methodical knowledge of the same truths , which you have received ; and though you are not yet ripe enough to discern the whole body of Theology in due method , yet see so much as you have attained to know , in the right order , and placing of every part . As in Anatomy , it 's hard for the wisest Physician to discern the course of every branch of Veins , and Arteries ; but yet they may easily discern the place and order of the principal parts , and greater vessels ( and surely in the body of Religion there runs not a branch of greater or more necessary truth than these ) so it is in Divinity , where no man hath a perfect view of the whole , till he come to the state of perfection with God ; but every true Christian hath the knowledge of all the essentials , and may know the orders , and places of them all . And as it serves to render the mind more judicious , so it causes the Memory to be more tenacious , and retentive of truths . The chain of truth is easily held in the memory , when one truth links in another , but the loosing of a link endangers the scattering of the whole chain . We use to say , order is the mother of memory : I am sure it 's a singular friend to it : Hence it 's observed , those that write of the art of memory , lay so great a stress upon place and number . The memory would not so soon be overcharged with a multitude of truths , if that multitude were but orderly disposed . It 's the incoherence , and confusion of truths , rather than their number that distracts . Let but the understanding receive them regularly , and the memory well retain them with much more facillity . A bad memory is a common complaint among Christians . All the benefit that many of you have in hearing , is from the present influence of truths upon your hearts . There is but little that sticks by you , to make a second and third impression upon them . I know it may be said of some of you , that if your affections were not better than your memories , you would need a very large charity to pass for Christians . I confess it 's better to have a well-ordered heart , than a methodical head , but surely both are better than either . And for you that have constantly attended these exercises , and followed us through the whole series , and deduction of these truths , from text to text , and from point to point : who have begun one Sabbath , where you left another ; it will be your inexcusable fault , if these things be not fixed in your understandings , and memories , as nails fastened in a sure place ; especially since providence hath now brought to your eyes , what hath been so often sounding in your ears , which is no small help to fix these truths upon you , and prevent that great hazard of them , which commonnly attends bare hearing : for now you may have recourse , as often as you will to them , view , and review them , till they become your own . But though this be a great , and singular advantage , yet it is not all you may have by a methodical understanding of the doctrine of Christ : it 's more than a judicious understanding them , or faithful remembring them , that you and I must design ; even the warm , vital animating influences of these truths upon our Hearts , without which we shall be never the better ; yea , much the worse for knowing and remembring them . Truth is the sanctifying instrument , Ioh. 17.17 . the mould into which our souls are cast , Rom. 6.17 . according therefore to the stamps and impressions it makes upon our understandings , and the order in which truths lye there , will be the depth , and lastingness of their impressions and influences upon the heart . As the more weight is laid upon the seal , the more fair and lasting impress is made upon the wax . He that sees the grounds and reasons of his peace and comfort most clearly , is like to maintain it the more constantly . Great therefore is the advantage Christians have by such methodical systems . Surely they may be set down among the desiderata Christianorum , the most desired things of Christians . Divers worthy modern pens have indeed undertaken this noble subject before me : some more * succinctly : others more † Copiously : These have done worthily , and their praises are in the Churches of Christ : yet , such a breadth there is in the knowledge of Christ , that not only those , who have written on this subject before me , but a thousand Authors more may imploy their pens after us , and not one interfere with , or straiten another . And such is the deliciousness of this subject that were there ten thousand Volumes written upon it , they would never cloy , or become nauseous to a gracious heart . We use to say one thing tires , and it 's true that it doth so ; except that one thing be virtually , and eminently all things ; as Christ is : and then one thing can never tire . For such is the variety of sweetness in Christ , who is the deliciae humanigeneru , the delights of the Children of men ; that every time he is opened to believers , from Pulpit , or Press ; it is as if Heaven had furnished them with a new Christ : and yet he is the same Christ still . The Synopsis praefixed to this Treatise , will shew you , that the method is wholly new , and the Treatise it self will satisfie you , that I have not boasted in another mans line ; of things made ready to my hand : which I speak not in the least to win any praise to my self , from the undertakement ; but to remove prejudices from it : for I see more defects in it , than most of my Readers will see ; and can forethink more faults to be found in it , than I shall now stand to tell thee of , or make answer for . It was written in a time of great distractions , and didst thou but know how oft this work hath dyed , and revived under my hand , thou wouldst wonder , that ever it came to thine . I am sensible it may fall under some censorious , ( it may be envious ) eyes ; and that far different judgements will pass upon it , for pro captu lectoris habent sua fata libelli : and no wonder if a Treatise of Christ be , when Christ himself was to some , a stone of stumbling , and a rock of offence . I expect not to please every Reader , especially the envious , magna debet esse eloquentia , quae invitis placet . It is as hard for some to look upon other mens gifts without envy , as it is to look upon their own without pride : nor will I be any farther concerned with such Readers , than to pity them ; well knowing that every proud contempt , and envious censure is a Granado that breaks in the hand of him that casts it . But to the ingenious and candid Reader , I owe satisfaction for the obscurity of some parts of this discourse , occasioned partly by the conciseness of the stile , and partly by the mistakes of the Printer . For the first , I have this only to say , that I was willing to crowd as much matter as I could into this number of sheets in thy hand , that I might therein ease thee , both in thy pains , and purse . I confess these Sermons were Preached in a more relaxed stile , and most of these things were inlarged in the Pulpit , which are designedly contracted in the Press ; that the Volume might not swell above the ability of common Readers . And it was my purpose at first to have comprised the second part , viz. the Application of the Redemption that is with Christ , unto sinners , in one Volume ; which occasioned the contraction of this ; but that making a just Volume it self , must await another season to see the light . If the Reader will be but a little the more intent , and considerate in reading , this conciseness will turn to his advantage . And for the mistakes that have happened in the Press , they are not ( for the most part ) very material ; and the principal ones are collected to your hand ; which being corrected before you read , the obscurity which is objected , will in great part be thereby removed . This may suffice to shew the usefulness of such composures , and to prevent offence ; but something yet remains with me , to say to the Readers in general , to those of this Town in special ; and to the Flock committed by Christ to my charge , more especially . To Readers in general , according as their different states , and conditions may be ; there are six things earnestly to be requested of them , ( 1. ) If you be yet strangers to Christ , let these things begin , and beget your first acquaintance with him . I assure thee , Reader , it was a principal part of the design thereof ; and here thou wilt find many directions , helps , and sweet incouragements , to assist a poor stranger ; as thou art , in that great work . Say not , I am an enemy to Christ , and there is no hope of Reconciliation , for here thou wilt see , how God was in Christ , reconciling the world to himself : say not , all this is nothing , except God had told thee so , and appointed some to treat with thee about it ; for he hath committed unto us the word of this reconciliation ; say not , yea , that may be from your own pity , and compassions for us , and not from any commission you have for it : for we are Ambassadours for Christ , 1 Cor. 5.19 . Say not , O but my sins , my sins , are greater than can be forgiven ; the difficulties of my salvation too great to be overcome ; especially by a poor Creature as I am , that am able to do nothing , no not to raise one penny towards the discharge of that great debt I owe to God : for here thou wilt find upon thy Union with Christ , that there is merit enough in his blood , and mercy enough in his bowels to justifie , and save such an one as thou art . Yea , and I will add for thine incouragement that it is a righteous thing with God to justifie and save thee , that canst not pay him one penny of all the vast sums thou owest him , when by the same rule of justice he condemns the most strict , self-righteous Pharisee that thinks thereby to quit scores with him . It is righteous for a judge to cast him that hath paid 99 l. of the 100. which he owed , because the payment was not full ; and to acquit him , whose surety hath paid all , though himself did not , and freely confess that he cannot pay one farthing of the whole debt . ( 2. ) If thou be a self-deceiving soul , that easily takest up thy satisfaction about thine interest in Christ , look to it as thou valuest thy soul , Reader , that a fond , and groundless conceit of thine interest in Christ , do not effectually , and finally obstruct a true , and saving interest in him . This is the common and fatal errour in which multitudes of souls are insnared and ruined : for look as a conceit of great wisdom hinders many from the attaining of it ; so , a groundless conceit that Christ is already thine , may prove the greatest obstacle betwixt Christ and thee ; but here thou wilt meet with many Rules that will not deceive thee ; tryals that will open thy true condition to thee . Thou sometimes reflectest upon the state of thy soul , and enquirest is Christ mine ? may I depend upon it , that my condition is safe ? thy heart returns thee an answer of peace , it speaks as thou wouldst have it ; but remember ( friend ) and mark this line , Thy final sentence is not yet come from the mouth of thy judge ; and what if after all thy self flattering hopes , and groundless confidences a sentence should come from him quite cross to that of thine own heart ? where art thou then ? what a confounded person wilt thou be ? Christless , speechless , and hopeless all at once ! O therefore build sure for Eternity : take heed lest the loss of thine eternal happiness , be at last imputed by thee to the deceitfulness , and laziness of thine own heart ; lest thy heart say to thee in Hell , as the heart of Apollodorus seemed in his sufferings to say to him . I am the cause of all this misery to thee . ( 3. ) If thou be one whose heart is eagerly set upon this vain world , I beseech thee take heed , lest it interpoe it self betwixt Christ and thy soul , and so cut thee off from him for ever . O beware lest the dust of the earth getting into thine eyes , so blind thee , that thou never see the beauty or necessity of Christ. The God of this world so blinds the eyes of them that believe not . And what are the sparkling pleasures that dazle the eyes of some , and the distracting cares that wholly divert the minds of others , but as a Napkin drawn by Satan over the eyes of them that are to be turned off into Hell , 1 Cor. 4.3 , 4. Some general aims , and faint wishes after Christ thou mayest have , but alas ! the world hath centered thy heart , intangled thy affections , and will daily find new diversions for thee , from the great business of life . So that if the Lord break not this snare , thou wilt never be able to deliver thy soul. ( 4. ) If thou be a loose and careless professor of Christ ; I beseech thee , let the things thou shalt read in this Treatise of Christ , convince , shame , and reclaim thee , from thy vain conversation . Here thou wilt find how contrary thy conversation is , to the grand designes of the death , and resurrection of Christ. O methinks , as thou art reading the deep humiliation and unspeakable sorrows Christ underwent , for the expiating of sin , thou shouldst thenceforth look upon sin as a tender Child would upon that knife , that stab'd his Father to the heart ! Thou shouldst never whet , and sharpen it again , to wound the Son of God afresh . To such loose , and careless professors , I particularly recommend the last general use of this discourse , containing many great motives to reformation , and strict Godliness , in all that call upon the name of the Lord Jesus . ( 5. ) If thou hast been a prophane and vain person , but now art pardoned , and dost experience the super-abounding riches of grace ; my request to thee is , that thou love Jesus Christ with a more fervent love , than ever yet thou hadst for him . Here thou wilt find many great incentives , many mighty arguments ; to such a love of Christ ; poor soul ! consider what thou hast been , what the morning of thy life was . What treasures of guilt , thou laidst up in those dayes , and then think , can such a one as I receive mercy ? and that mercy not break my heart ! can I read my pardon , and mine eyes not drop ! What ? mercy for such a wretch as I ! a pardon for such a Rebel ! O what an ingenuous thaw should this cause upon thy heart ! if it do not , what a strange heart is thine ! Did the love of Christ break through so many impediments to come to thee . Did it make its way through the Law , through the wrath of God , through the grave , through thine own unbelief , and great unworthiness to come to thee ? O what a love was the love of Christ to thy soul ! And is not thy love strong enough to break through the vanities , and trifles of this world which intangle it , to go to Christ , how poor , how low , and weak is thy love to Christ then ? ( 6. ) Lastly , Art thou one that hast through mercy at last attained assurance , or good hope through grace , of thy interest in Christ ? Rejoice then in thy present mercy , and long ardently to be with thine own Christ in his glory . There be many things dispersed through this Treatise of Christ to animate such joy , and excite such longings . It was truly observed by a worthy Author , ( whose words I have mentioned more freely than his name in this discourse ) that it is in a manner as natural for us to leap , when we see the New Ierusalem , as it is to laugh when we are tickled . Ioy is not under the souls command , when Christ kisseth it . And for your desires to be with Christ , what considerations can you find in this world strong enough to reine them in ! O when you shall consider what he hath done , suffered , and purchased for you , where he is now , and how much he longs for your coming , your very hearts should groan out those words , Phil. 1.23 . I desire to be dissolved , and to be with Christ. The Lord direct your hearts into the love of God , and into the patient waiting for of Christ. Having delivered my message to the Reader in general , I have somewhat more particularly , to say to you of this place . You are a people that were born under , and bred up with the Gospel . It hath been your singular priviledge above many Towns and Parishes in England , to enjoy more than 60 years together an able and fruitful Gospel Ministry among you . The dews of Heaven lay upon you , as it did upon Gideons Fleece , when the ground was dry in other places about you . You have been richly watered with Gospel showers . You with Capernaum have been exalted to Heaven in the means of Grace . And it must be owned to your praise , that you testified more respect to the Gospel , than many other places have done , and treated Christs Ambassadors with more civility , whilst they prophesied in Sackcloth ; than some other places did . These things are praise worthy in you . But all this and much more than this amounts not to that which Jesus Christ expects from you , and which in his name I would now perswade you to , and oh that I ! ( the least and unworthiest of all the Messengers of Christ to you ) might indeed prevail with all that are Christless among you , ( 1. ) to answer the long continued calls of God to you , by a through and sound Conversion , that the long suffering of God may be your salvation , and you may not receive all this grace of God in vain . O that the damned might never be set a wondering to see a people of your advantages for Heaven sinking as much below many of themselves in misery , as you now are above them in means , and mercy . Dear friends , my hearts desire and prayer to God for you is , that you may be saved . Oh that I knew how to engage this whole Town to Jesus Christ , and make fast the marriage knot betwixt him and you , albeit after that I should presently go to the place of silence , and see man no more , with the Inhabitants of the World. Ah sirs ! methinks I see the Lord Jesus laying the merciful hand of an holy violence upon you , methinks he calls to you as the Angel to Lot , saying , arise lest ye be consumed ; and while he lingred the men laid hold upon his hand , the Lord being merciful unto him . And they brought him without the City and said , escape for thy life , stay not in all the plain , escape to the Mountain , lest thou be consumed , Gen. 19.15 . How often ( to allude to this ) hath Jesus Christ in like manner laid hold upon you in the Preaching of the Gospel , and will you not fly for refuge to him ? Will you rather be consumed , than endeavour an escape ? A beast will not be driven into the fire , and will not you be kept out ? The merciful Lord Jesus , by his admirable patience and bounty hath convinced you , how loath he is , to leave , or loose you . To this day his arms are stretched forth to gather you , and will you not be gathered ? Alas ! for my poor neighbours . Must so many of them perish at last ? what shall I do for the daughter of my people ? Lord , by what Arguments shall they be perswaded to be happy ? what will win them effectually to thy Christ ? they have many of them escaped the pollutions of the World , through the knowledge of the Lord and Saviour . They are a people that love thine Ordinances , they take delight in approaching to God ; thou hast beautified many of them with lovely , and obliging tempers and dispositions . Thus far they are come , there they stick , and beyond this , no power but thine can move them ? O thou to whose hand this work is and must be left , put forth thy saving power , and reveal thine arm for their salvation : thou hast glorified thy name , in many among them ; Lord glorifie it again . ( 2. ) My next request is , that you will all be perswaded , whether converted , or unconverted ; to set up all the duties of Religion in your families , and govern your Children , and Servants as men that must give an account to God for them in the great day . O that there were not a prayerless Family in this Town . How little will your Tables differ from a manger , where beasts feed together , if God be not owned , and acknowledged there , in your eating , and drinking ? And how can you expect blessings should dwell in your Tabernacles , if God be not called upon there ! Say not you want time for it , or that your necessities will not allow it , for had you been more careful of those duties , it 's like you had not been exposed to such necessities ; besides , you can find time to be idle , you can waste a part of every day vainly . Why could not that time be redeemed for God ? Moreover , you will not deny , but the success of all your affairs at home , and abroad , depends upon the blessing of God , and if so , think you it is not the right way , even to temporal prosperity , to engage his presence , and blessing with you , in whose hand your all is ? Say not , your Children , and servants are ignorant of God , and therefore you cannot comfortably joyn with them in those duties . For the neglect of these duties , is the cause of their ignorance and it is not like they will be better , till you use Gods means to make them so . Besides , prayer is a part of natural worship , and the vilest among men are bound to pray , else the neglect of it were none of their sin . O , let not a duty upon which so many , and great blessings hang , fall to the ground , upon such silly ( not to say wicked ) pretences to shift it off . Remember , death will shortly break up all your families and disband them , and who then , think you , will have most comfort in beholding their dead ? The day of account also hastens , and then who will have the most comfortable appearing , before the just , and holy God ? Set up I beseech you the ancient , and comfortable duties of reading the Scriptures , singing of Psalms , and Prayer in all your dwelling places , and do all these conscientiously , as men that have to do with God , and try the Lord herewith , if he will not return in a way of mercy to you , and restore even your outward prosperity to you again . How ever , to be sure , far greater encouragements than that lye before you , to oblige you to your duties . ( 3. ) More especially I have a few things to say to you , that have attended on the Ministry , or are under my oversight , in a more particular manner , and then I have done . And , First , I cannot but with deep resentments observe to you , the goodness of our God ; yea , the riches of his goodness , Who freely gave Jesus Christ out of his own bosom for us , and hath not withheld his spirit , Ordinances , and Ministers to reveal and apply him to us . Here 's love , that wants an Epithete to match it ! Who engaged my heart upon this transcendent subject in the course of my Ministry among you . A subject which Angels study , and admire as well as we . Who so signally protected , and overshadowed our Assembly in those dayes of trouble , wherein these truths were delivered to you . You then sate down under his shadow with great delight , and his fruit was sweet to your taste . His banner over you was love , your bread was then sure , and your waters failed not . Yea , such was his peculiar indulgence , and special tenderness to you , that he suffered no man to do you harm . And it can hardly be imagined any could attempt it , that had but known , this , and no worse than this , to be your only design , and business . Who made these Meditations of Christ , a strong support , and sweet relief to mine , now with Christ ; and no less to me under the greatest exercises , and tryals that ever befell me in this world . Preserving me yet , ( though a broken vessel ) for some farther use , and service to your souls . Who in the years that are past left not himself without witness among us , blessing my labours , to the conversion , and edification of many ; some of which yet remain with us , but some are fallen asleep . Who hath made many of you that yet remain , a willing and obedient people , who have in some measure supported the reputation of Religion , by your stabillity , and integrity in dayes of abounding iniquity , my joy , and my Crown ; so stand ye fast in the Lord. Who after all the dayes of fears , and troubles , through which we have past , hath at last given us , and his Churches rest , that we being delivered out of the hands of our enemies , might serve him without fear in righteousness and holiness ( which doing this mercy may be extended to us ) all the dayes of our life . In testimony of a thankful heart for these invaluable mercies , I humbly and cheerfully rear up this pillar of remembrance , inscribing it with EBEN EZER and IEHOVAH IIEREH . As I could not but observe these things to you , so I have a few things to request of you , in neither of which I can bear a denyal : so deeply doth Christs , your own , and my interest lye in them . Look to it ( my dear friends ) that none of you be found Christless at your appearance before him . Those that continue Christless now , will be left speechless then . God forbid that you that have heard so much of Christ , and you that have professed so much of Christ , should at last fall into a worse condition than those that never heard the name of Christ. See that you daily grow more Christ-like , by conversing with him , as you do , in his precious Ordinances . Let it be with your souls , as it is with a piece of cloth , which receives a deeper dye every time it is dipt into the Fat. If not , you may not expect the continuance of your mercies much longer to you . Get these great truths well digested both in your heads and hearts and let the power of them be displayed in your lives . Else the pen of the Scribe , and tongue of the Preacher are both in vain . These things that so often warm'd your hearts from the Pulpit , return now to make a second Impression upon them from the Press . Hereby you will recover and fix those truths , which it's like are in great part already vanisht from you . This is the fruit I promise my self from you , and what ever entertainment it meet with from others , in this Christ despising age ; yet two things relieve me ; one is , that future times may produce more humble , and hungry Christians , than this glutted age enjoyes ; to whom it will be welcome . The other is , that duty is discharged , and endeavours used , to bring men to Christ , and build them up in him ; wherein he doth , and will rejoyce ; who is a well wisher , to the souls of men . Iohn Flavell . A Table of the Scriptures which are largely or occasionally opened or vindicated in this Treatise . Genesis . GEN. 18.19 . p. 607 48.15 . p. 252 Leviticus . Lev. 1.4 . p. 135 16.12 , 13 , 14. p. 153 16.21 . p. 73 Deuteronomy . Deut. 8.16 . p. 485 21.23 . p. 345 34.10 . p. 97 Chronicles . 2 Chron. 36.12 . p. 65. 1 Samuel . 1 Sam. 2.25 . p. 91 24.16 . p. 410 Iob. Job 9.33 . p. 85 14.14 . p. 553 22.21 . p. 533 30.4 , 5. p. 395 32.9 . p. 316 Psalm . Psal. 2.7 . p. 80 4.8 . p. 57 19.7 . p. 106 22.1 . p. 454 22.2 . p. 458 31.5 . p. 497 32.1 . p. 147 Psal. 37.5 , 6. p. 336 39.11 . p. 469 47.5 . p. 565 51.6 . p. 612 68.17 . p. 566 78.25 . p. 272 110.13 . p. 195 103.11 . p. 147 119.56 . p. 605 Proverbs . Prov. 4.18 . p. 118 23.22 . p. 424 28.24 . p. 422 29.25 . p. 380 Ecclesiastes . Eccles. 3.16 . p. 323 3.21 . p. 435 7.9 . p. 391 Canticles . Cant. 3.6 . p. 162 6.5 . p. 535 Isaiah . Isai. 11.6 . p. 405 30.20 , 21. p. 621 41.17 . p. 464 42.5 , 6 , 7. p. 29 49.2 , 3 , 4 , 5. p. 26 50.5 . p. 31 , & 481 50.10 . p. 460 50. ult . p. 177 53.3 . p. 16 53.7 . p. 385 53.11 . p. 609 53.12 . p. 24 , 25 53.21 . p. 521 61.1 . p. 71 62.6 . p. 262 63.7 , 8. p. 607 64.6 . p. 132 Ieremiah . Jer. 8.1 . p. 517 , 518 18.11 . p. 394 31.34 . p. 517 , 518 Lamentation . Lam. 4.21 . p. 284 Daniel . Dan. 2.17 . p. 107 7.13 , 14. p. 566 11.33 , 34. p. 623 Hosea . Hos. 2.6 . p. 622 3.3 . p. 76 11.4 . p. 200 13.5 , 6. p. 164 Micah . Mic. 6.6 . p. 61 Zechariah . Zech. 11.15 . p. 110 12.10 . p. 335 , & 150 13.7 . p. 360 Matthew . Mat. 2.13 . p. 236 5.16 . p. 80. 6.12 . p. 407 8.4 . p. 489 11.27 . p. 6. & 115 13.3 , 4. p. 102 17.5 . p. 71 22.31 . p. 518 26.40 . p. 287 27.46 . p. 447 27.52 . p. 548 28.2 , 3. p. 547 28.6 . p. 544 Luke . Luk. 1.34 , 35. p. 547 1.35 . p. 55 4.12 , 34. p. 240 Luk. 10.17 , 18. p. 109 13.33 . p. 314 16.24 . p. 472 22.22 . p. 480 22.41 . p. 280 22.66 . p. 313 23.23 . p. 311 23.27 . p. 326 23.34 . p. 400 23.38 . p. 356 23.43 . p. 430 23.46 . p. 491 24.45 . p. 111 Iohn . Joh. 1.14 . p. 50. & 228 1.29 . p. 147 5.31 . p. 63 5.43 . p. 64 6.28 . p. 65 6.29 . p. 487 8.36 . p. 201 8.42 . p. 57 8.58 . p. 143 9.4 . p. 69 10.30 . p. 17 12.27 . p. 289 13.14 . p. 230 14.3 . p. 437 16.8 . p. 118 16.10 . p. 483 16.32 . p. 374 17.11 . p. 250 17.19 . p. 69 18.19 . p. 273 19.27 . p. 417 19.28 . p. 463 19.30 . p. 477 19.40 , 41. p. 505 20.17 . p. 561 Acts. Acts 2.23 . p. 40 , 341 2.24 . p. 344 3.22 . p. 96 4.12 . p. 89 4.28 . p. 301 10.42 . p. 588 19.9 . p. 117 Romans . Rom. 1.4 . p. 549 1.21 . p. 7 2.15 . p. 434 3.25 , 26. p. 171 5.8 , 9 , 10. p. 43 5.10 . p. 529 5.15 , 17 , p. 181 6.5 . p. 558 8.3 . p. 56 , 227 8.4 . p. 484 8.10 , 11. p. 551 8.28 . p. 215 8.32 . p. 41 , 45 8.34 . p. 379 9.13 . p. 38. 12.1 . p. 76 1 Corinthians . 1 Cor. 2.2 . p. 1 2.14 . p. 100 2.14 , 15. p. 115 4.11 . p. 245 6.20 . p. 628 8.5 . p. 89 11.29 . p. 78 11.30 . p. 198 12.28 . p. 105 12.31 . p. 308 15.17 . p. 546 15.20 . p. 549 15.43 , 44. p. 552 2 Corinthians . 2 Cor. 3.12 . p. 103 4.3 , 4. p. 119 5.5 . p. 498 5.6 , 8. p. 438 5.14 . p. 128 5.18 , 19. p. 529 5.21 . p. 166 10.5 . p. 192 Gallatians . Gal. 3.13 . p. 165 2.4.4 . p. 170 , 179 4.29 . p. 244 5.3 . p. 237 5.16 . p. 199 5.25 . p. 602 Ephesians . Eph. 1.13 . p. 67 1.22 . p. 207 3.10 . p. 5 5.2 . p. 144 5.8 . p. 611 6.1 . p. 421 6.16 . p. 247 Philippians . Phil. 1.6 . p. 486 Phil. 1.29 . p. 364 2.7 . p. 17 2.8 . p. 169 , 222 2.9 . p. 541 2.12 . p. 190 3.11 . p. 559 3.21 . p. 63 3.3 . p. 5 Colossians . Col. 1.10 , 11. p. 588 1.14 . p. 354 1.17 . p. 210 1.18 . p. 549 1.19 . p. 71 3.3 . p. 555 3.10 . p. 4 3.15 . p. 200 1 Thessalonians . 1 Thes. 1.10 . p. 524 4.16 . p. 522 , 592 2 Thessalonians . 2 Thes. 3.5 . p. 189 1 Timothy . 1 Tim. 2.5 . p. 82 3.16 . p. 52 5.4 . p. 422 6.9 . p. 307 6.17 . p. 45 2 Timothy . 2 Tim. 1.9 . p. 32 2 Tim. 2.19 . p. 612 2 Tim. 4.16 . p. 379 Hebrews . Heb. 1.1 . p. 102 1.3 . p. 575 1.14 . p. 213 2.9 . p. 60 2.16 . p. 51 , 60 2.17 . p. 55 7.25 . p. 152 7.26 . p. 72 7.27 . p. 74 9.24 . p. 93 9.23 . p. 128 9.14 . p. 140 10.11 . p. 578 10.14 . p. 139 10.20 . p. 93 11.40 . p. 143 12.24 . p. 156 13.8 . p. 143 Iames. Jam. 1.4 . p. 389 4.5 . p. 413 1 Peter . 1 Pet. 1.6 . p. 306 1.19 . p. 142 2.22 , 23. p. 415 3.13 . p. 405 4.19 . p. 406 1 Iohn . 1 Joh. 1.7 . p. 148 1.9 . p. 176 1 Joh. 2.1.2 . p. 161 3.2 . p. 186 4.10 . p. 39 Iude. Jude ver . 6. p. 377 , 592. Revelations . Rev. 1.13 . p. 144 2.10 . p. 211 3.13 . p. 501 5.6 . p. 157 13.8 . p. 98 , 143 22.2 . p. 9 Reader , THou art desired both to excuse the mis-spellings , mis-pointings , transposings and obscure impressions of several words , especially in the Marginal notes . And to understand , that for brevity sake I have used these marks ; for To wit , viz. : for that is , i. e. ; for as if he should say , q. d. : And lastly , before thou readest to Correct these more gross mistakes , in which thou wilt do right both to thy self and the Author . CORRIGENDA . PAge 2 Line 32 for as read of : p 32 l. 24 after indeed add is : p 47 l 18 blot out in : p 61 l 28 r immediate : p 62 l 11 heard sounding there : p 66 l 26 blot out rather : p 67 l 26 r effectively : p 69 l 5 r farther : p 83 l 9 r four wayes p 86 l 18 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p 84 l ult . after that add as : 87 l 10 r concerning : p 92 l 26 r immediate : p 102 l 4 r mediately : p 105 l 28 r plain : in margent r peccatum : p 130 marg . r effi●a●itur : p 135 marg . r debitam , and blot out & : p 159 l 2 add not : p 160 l 2 r emptied : p 166 l 26 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and l 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p 170 l 25 r obligation : p 183 l 15 r is : p 186 l 14 r troublers : p 187 l 16 r his : p 200 l 9 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in m●rg . brabeutem : p 210 l 17 r razed : p 214 marg . r volvu●tur : p 220 l 3 r degrees : p 227 l 33 r sinless : p 230 marg . r gravius : p 233 l penult r oppressours : p 259 l 25 add were : p 269 l 2 r with us : p 272 l penult . r substantial : p 274 l 29 for bond r bone : p 293 l 2 r affections : p 314 l r there : p 327 l 23 r ingenuous : p 330 l 36 l 36 for too r to : p 332 l 23 r renew : p 337 l 27 r affecting : p 339 l 2 r then for the , and the for then : p 344 l 13 r crasis : p 347 l 21 after law add was : p 379 l penult add as : p 381 l 14 dele though : p 406 l 21 r by you : p 419 l 11 r in like manner : and l 12 r every affection : p 428 l 21 r duties : p 432 l 10 add be : p 437 l 32 r go away : p 442 l 13 for it r he : p 444 l 16 add should : p 461 l 6 r cut off : p 458 l 8 add we : p 467 l 16 r inventorum : p 469 l 7 for we r He : p 472 l 4 r in outward pains : marg : r Dantzick : p 486 l 24 r finished : p 487 l ●3 r followers : p 498 l 15 r is : p 500 r Deduction : p 518 line ult . for Rachel r Sarah : p 525 l. 24 r l●ft : p 551 l ult . r. identical : p 583 l 10 r gold : p 602 l 7 r wholly : p 609 l 1 r lovely : p 610 l 34 add ill : and for hast r shalt : p 618 l 1 for a r or : and l 3 blot a : p 619 l 19 r lives : p 624 l 23 for our r over . Redemption hath 2 parts , viz. meritorious IMPETRATION , Part 1. and efficacious APPLICATION , Part. 2. In the Impetration of it , after a praeliminary commendation of the Subject , Sermon 1. We therein consider , I. The Redeemer who is considered 2 wayes , viz. 1. As eternally delighting in his Fathers bosome . 2. As prepared for this work by five eminent qualifications , viz. 1. His Covenant with his Father . 2. His Fathers donation of him . 3. His Assumption of our Nature . 4. His Commission under the great Seal . 5. His solemn consecration to that Work. II. The work of Mediation he came about opened in general . III. The Offices fitting him for this work , viz. 1. Prophet as such , 1. Faithfully revealing Gods mind to men . 2. Opening their understandings to receive it . 2. Priest in which office are con●iderable , 1. It s general nature and necessity . 2. Its parts . viz. 1. Oblation . 2. Intercession . 3. Its fruits . viz. 1. Satisfaction . 2. Acquisition . 3. King whose Kingdom is either , 1. Internal and spiritual . 2. External and Providential . IV. The Execution of them in his double state , viz. of 1. Humiliation , viz. in his 1. Conception and Birth . 2. Life and Conversation . 3. Death , wherein we consider , 1. The preparatives to it , by 1. Blessing his Family . 2. Instituting his Supper . 3. Prayer in the Garden . 4. Iudas his Treason . 5. Tryal and sentence . 6. Going to Golgotha . 2. Execution of it on the Cross. 3. The manner of his suffering it . viz. 1. Innocently . 2. Solitarily . 3. Patiently . 4. Instructively in his 7 last words , viz. 1. Word . 2. Word . 3. Word . 4. Word . 5. Word . 6. Word . 7. Word . 4. Burial . In all which , among many others ; four great and principal ends were accomplished . 2. Exaltation in the 4 famous steps or degrees thereof , viz. 1. His wonderful Resurrection . 2. His Triumphant Ascention . 3. His Session at Gods right hand . 4. His coming to judgement . The FIRST SERMON . I COR. II.II. For I determined not to know any thing among you , save Iesus Christ ; and him Crucified . THE former verse contains an Apologie for the plain and familiar manner of the Apostles preaching , which was not ( as he there tells them ) with excellency of speech , or of wisdom , ( i. e. ) he studied not to gratifie their curiosity with Rhetorical strains , or Philosophical niceties . In this he gives the reason , for I determined not to know any thing among you , save Iesus Christ , &c. I determined not to know . ] The meaning is not that he simply despised , or contemned all other studies and knowledge : but so far only as they stand in competion with , or opposition to the study and knowledge of Jesus Christ. And it is as if he should say , it is my stated setled Judgement , not a hasty , inconsiderate censure ; but the product , and Issue of my most serious and exquisite enquiries : after I have well weighed the case , turned it round , viewed it exactly on every side , ballanced all advantages , and disadvantages ; pondered all things that are fit to come into consideration about it : this is the result and final determination ; that all other knowledge , how profitable , how pleasant soever ; is not worthy to be named in the same day , with the knowledge of Jesus Christ : This therefore I resolve to make the scope and end of my Ministry , and the end regulate● the means . Such pedantick toys , and ayrie notions as injudicious ears affect , would rather obstruct , than promote my grand design among you : therefore wholy waving that way , I applyed my self to a plain , popular , unaffected Dialect : fitted rather to pierce the heart , and convince the conscience , than to tickle the fancy : this is the scope of the words . In which three things fall under consideration . First , The subject-matter of his Doctrine , to wit Iesus Christ. I determined to know nothing ▪ ( i. e. ) to study nothing my self , to teach nothing to you ; but Iesus Christ. Christ shall be the Center , to which all the lines of my Ministry shall be drawn . I have spoken and written of many other subjects in my Sermons and Epistles , but it is all reductively the Preaching and discovery of Jesus Christ : of all Subjects in the world , this is the sweetest : if there be any thing on this side Heaven worthy our time and studies , this is it . Thus he magnifies his Doctrine , from the excellency of its subject-matter , accounting all other Doctrines , but arrid things , compared with this . Secondly , We have here that special respect or consideration of Christ , which he singled out from all the rest , as the excellent Truths of Christ , to spend the main strength of his ministry upon : And that is Christ as Crucified : and the rather , because hereby he would obviate the vulgar prejudice , raised against him upon the account of his cross : for Christ Crucified was to the Iews a stumbling block , and to the Greeks foolishness , chap. 1.23 . this also best suited his end , to draw them on to Christ : as Christ above all other subjects , so Christ Crucified above all things in Christ : there is therefore a great Emphasis in this word , And him Crucified . Thirdly , The manner in which he discoursed this transcendent Subject to them is also remarkable : he not only Preached Christ Crucified , but he Preached him assiduously , and plainly : he Preacht Christ frequently , and when ever he Preacht of Christ Crucified , he Preached him in a Crucified stile . This is the sum of the words , to let them know that his spirit was so intent upon this subject , as if he neither knew , or cared to speak of any other : all his Sermons were so full of Christ , that his hearers might have thought he was acquainted with no other Doctrine . Hence observe , DOCT. That there is no Doctrine more excellent in it self , or more necessary to be Preached , and studyed ; than the Doctrine of Iesus Christ , and him Crucified . All other knowledge how much soever it be magnified in the World , is and ought to be esteemed but dross , in comparison of the excellency of the knowledge of Jesus Christ , Phil. 3.8 . in him are hid all the treasures of wisdom and knowledge , Col. 2.3 . Eudoxus was so affected with the glory of the Sun , that he thought he was born only to behold it : much more should a Christian Judge himself born only to behold , and delight in the glory of the Lord Jesus . The truth of this Proposition will be made out , by a double consideration of the Doctrine of Christ. First , Let it be considered absolutely , and then these lovely properties with which it is naturally cloathed ; will render it superiour to all other Sciences and Studies . First , The knowledge of Jesus Christ is the very marrow and Kernel of all the Scriptures : the scope and center of all Divine revelations : both Testaments meet in Christ. The Ceremonial Law is full of Christ ; and all the Gospel full of Christ : the blessed lines of both Testaments meet in him ▪ and how they both harmonize , and sweetly concente● in Jesus Christ ; it is the chief scope of that excellent Epistle to the Hebrews , to discover : for we may call that Epistle , The sweet Harmony of both Testaments : this argues the unspeakable excellency of this Doctrine , the knowledge whereof must needs therefore be a Key to unlock the greatest part of the Sacred Scriptures : for it is in the understanding of Scripture , much as it is in the knowledge men have in Logick and Philosophy : if a Scholar once come to understand the bottom principle , upon which as upon its hinge the controversie turns ; the through knowledge of that principle shall carry him through the whole controversie , and furnish him with a solution to every argument ; even so the right knowledge of Jesus Christ , like a clew leads you through the whole Laberynth of the Scriptures . Secondly , The knowledge of Jesus Christ is a fundamental knowledge , and foundations are most useful , though least seen : the knowledge of Christ is fundamental to all Graces , Duties , Comforts , and Happiness . First , It 's fundamental to all graces : they all begin in knowledge , Col. 3.10 . the new man is renewed in knowledge ; as the old , so the new Creation begins in light ; the opening of the eyes , is the first work of the spirit : and as the beginnings of grace , so all the after improvements thereof depend upon this increasing knowledge , 2 Pet. 3.18 . But grow in grace , and in the knowledge of our Lord and Saviour : see how these two , grace and knowledge keep equal pace in the soul of a Christian , in what degree the one increases , the other increases answerably . Secondly , the knowledge of Christ is fundamental to all duties : the duties , as well as graces of Christians are all founded in the knowledge of Christ : must a Christian believe ; That he can never do without the knowledge of Christ ; Faith is so much dependent upon his knowledge , that it is denominated by it , Isa. 53.11 . by his knowledge shall my righteous servant Iustifie many : and hence Ioh. 6.40 . Seeing , and believing are made the same thing : would a man exercise hope in God ; That he can never do without the knowledge of Christ , for he is the author of that hope , 1 Pet. 1.3 . he is also its object , Heb. 6.19 . its ground-work and support , Col. 1.27 . and as you cannot believe or hope , so neither can you pray acceptably , without a competent degree of this knowledge : the very Heathen could say , non loquendum de deo sine lumine , ( i. e. ) men must not speak of God without light : the true way of conversing with , and enjoying God in Prayer ; is by acting faith on him through a Mediator ; so much of faith , and Christ as is in a Duty , so much comfort , and true excellency there is in it , and no more . Oh then how indispensible is the knowledge of Christ ; to all that do adress themselves to God in any Duty ! Thirdly , It 's fundamental to all comforts : all the Comforts of believers , are streams from this Fountain . Jesus Christ is the very object-matter of a believers Joy , Phil. 3.3 . our rejoycing is in Christ Iesus : take away the knowledge of Christ , and a Christian is the most sad , and melancholy creature in the world : again , let Christ but manifest himself , and dart the beams of his light into their souls , it will make them kiss the stakes , sing in flames , and shout in the pangs of death , as men that divide the spoil . Lastly , this knowledge is fundamental to the eternal happiness of souls : as we can perform no duty , enjoy no comfort , so neither can we be saved without it , Joh. 17.3 . this is life eternal to know thee the only true God , and Iesus Christ whom thou hast sent : and if it be eternal life to know Christ , then it is eternal Damnation , to be ignorant of Christ : as Christ is the door that opens Heaven , so knowledge is the key , that opens Christ. The excellent gifts , and renowned parts of the Moral Heathens , though they purchased to them great esteem , and honour among men ; yet left them in a state of perdition ; because of this grand defect : they were ignorant of Christ , 1 Cor. 1.21 . thus you see how fundamental the knowledge of Christ is , and essentially necessary to all the graces , duties , comforts , and happiness of souls . Thirdly , The knowledge of Christ is profound and large : all other Sciences are but Shallows ; this , a boundless , bottomless Ocean : no creature hath a line long enough to fathom the depth of it : there is height , length , depth , and breadth ascribed to it , Eph. 3.14 . yea , it passeth knowledge : there is a manifold wisdom of God in Christ , Eph. 3.10 . It is of many sorts and forms , of many folds and plights : it is indeed simple , pure and unmixed with any thing but it self , yet it is manifold in degrees , kinds and Administrations : though something of Christ be unfolded in one age , and something in an other , yet eternity if self cannot fully unfold him . I see something ( said Luther ) which blessed Austin saw not , and those that come after me , will see that which I see not : it is in the studying of Christ , as in the planting of a new discovered Country ; at first men sit down by the Sea side , upon the skirts and borders of the Land ; and there they dwell , but by degrees they search farther , and farther into the heart of the Country : ah , the best of us are yet , but upon the borders of this vast Continent . Fourthly , The study of Jesus Christ is the most noble Subject , that ever a soul spent it self upon : those that rack , and toture their brains upon other studys , like Children , weary themselves at a low game : the Eagle plays at the Sun it self , the Angels study this Doctrine , and stoop down , to look into this deep abyss : what are the Truths discovered in Christ ? but the very secrets that from eternity lay hid in the bosom of God , Eph. 3.8 , 9. Gods heart is opened to men in Christ , Ioh. 1.18 . this makes the Gospel such a glorious dispensation , because Christ is so gloriously revealed therein , 2 Cor. 3.9 . and the studying of Christ in the Gospel , stamps such a Heavenly glory upon the contemplating soul , v. 18. Fit●hly , It is the most sweet , and comfortable knowledge ; to be studying Jesus Christ , what is it ? but to be digging among all the veins , and springs of comfort , and the deeper you dig , the more do those springs flow upon you : how are hearts ravished with the discoveries of Christ in the Gospel ? what extasies , meltings , transports , do gratious souls meet there ? doubtless , Philips extasie , Ioh. 1.45 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we have found Jesus , was far beyond that of Archimedes : a believer could fit from Morning to Night , to hear Discourses of Christ ; his mouth is most sweet , Cant. 5.16 . Secondly , Let us compare this knowledge , with all other knowledge , and thereby the excellency of it will farther appear . First , All other knowledge is natural , but this wholly supernatural ; Matth. 11.27 . no man knoweth the Son , but the Father ; neither knoweth any the father , save the Son ; and he to whom so ever the Son will reveal him : the wisest Heathens could never make a discovery of Christ by their deepest searches into nature ; the most Eagle-eyed Philosophers were but Children in knowledge , compared with the most illiterate Christians . Secondly , O●her knowledge is unattainable by many : all the helps , and means in the world would never enable some Christians to attain the Learned Arts and Languages : men of the best wits , and most pregnant parts are most excellent in these ; but here is the mysterie and excellency of the knowledge of Christ , that men of most blunt , dull , and contemptible parts , attain ( through the teaching of the spirit ) to this knowledge : in which the more acute and ingenious are utterly blind , Matth. 11.25 . I thank thee , O Father , Lord of Heaven and Earth ; because thou hast hid these things from the wise and prudent : and hast revealed them unto babes , 1. Cor. 1.26 , 27. you see your calling brethren , how that not many wise men after the flesh ; not many mighty , not many noble are called : but God hath chosen the foolish things of the World , to confound the wise , &c. Thirdly , Other knowledge , though you should attain the highest degree of it , would never bring you to Heaven , being defective and lame both in the integrity of parts , the principal thing , viz. Christ being wanting : and in the purity of its nature , for the knowing Heathens grew vain in their imaginations , 1 Rom. 21. and in the efficacy and influence of it , on the heart and life , they held the truth in unrighteousness : their lusts were stronger than their light , 1 Rom. 18. but this knowledge hath potent influences , changing souls into its own image , 2 Cor. 3.18 . and so proves a saving knowledge unto men , 1 Tim. 2.4 . and thus I have in a few particulars pointed out the transcendency of the knowledge of Christ. The use of all this I shall give you in a few Inferences , on which I shall not enlarge , the whole being only praeliminary to the Doctrine of Christ , only for the present I shall hence infer , The ●●sufficiency of the Doctrine of Christ , to make men wise unto salvation . Paul de●ired to know nothing else , and indeed nothing else is of absolute necessity to be known : a little of this knowledge ( if saving and eff●ctual upon thy heart ) will do thy soul more service than all the vain speculations , and profound parts that others so much glory in ; poor Christian , be not dejected , because thou seest thy self out-stript , and excelled by so many , in other parts of knowledge : if thou know Jesus Christ , thou knowest enough , to comfort and save thy soul ; many learned Philosophers are now in Hell , and many illiterate Christians in Heaven . If there be such excellency in the knowledge of Christ , let it humble , all , both Saints , and sinners that we have no more of this clear , and effectual knowledge in us , notwithstanding the excellent advantages we have had for it . Sinners , concerning you I may sigh , and say with the Apostle , 1 Cor. 15.34 . some have not the knowledge of Christ , I speak this to your shame ; this , oh this , is the condemnation ; and even for you that are enlightned in this knowledge , how little do you know of Jesus Christ , in comparison of what you might have known of him ? what a shame is it , that you should need to be taught the very first truths , when for the time you might have been teachers of others ? Heb. 5.12 , 13 , 14. that your Ministers cannot speak unto you as spiritual , but as unto carnal , even as unto babes in Christ , 1 Cor. 3.1.2 . Oh , how much time is spent in other studies ! in vain discourses , frivolous Pamphlets , worldly imployments , how little in the search and study of Jesus Christ ? How sad is their condition , that have a knowledge of Christ , and yet as to themselves , it had been better , they had never had it ! many there be that content themselves with an unpractical , ineffectual , and meerly notional knowledge of him ; of whom the Apostle saith , it had been better for them not to have known , 2 Pet. 2.21 . it serves only to aggravate sin and misery : for though it be not enough to save them , yet it puts some weak restraints upon sin , which their impetuous lusts breaking down , exposes them thereby to a greater damnation . Fourthly , This may inform us by what rule to Judge both Ministers , and Doctrines ; certainly that is the highest commendation of a Minister to be an able Minister of the New Testament ; not of the letter but of the spirit , 2. Cor. 3.6 . he is the best Artist , that can most lively and powerfully display Jesus Christ before the people ; evidently setting him forth as Crucified among them ; and that is the best Sermon that is most full of Christ , not of art , and language . I know that an holy Dialect well becometh the lips of Christs Ministers , they should not be rude , and careless , in language or method : but surely the excellency of a Sermon lyes not in that , but in the plainest discoveries , and livelyest applications of Jesus Christ. Let all that mind the honour of Religion , or the peace and comfort of their own souls ; wholly sequester and apply themselves , to the study of Jesus Christ , and him Crucified ; wherefore spend we our selves upon other studies ? when all excellency , sweetness , and desirableness is concenter'd in this one ? Jesus Christ is fairer than the children of men , the chiefest among ten thousands , as the Apple-tree among the trees of the wood : quae faciunt divisa beatum , in hoc mixta fluunt ; these things which singly ravish and delight the souls of men , are all found conjunctly in Christ. O , what a blessed Christ is this ! whom to know is eternal life : from the knowledge of Jesus Christ do bud forth all the fruits of comfort , and that for all seasons and conditions . Hence Revel . 22.2 . he is called the tree of life which bears twelve manner of fruits , and yields its fruit every month and the very leaves of this tree are for healing ; in Christ souls have ( 1. ) All necessarys for food and physick , ( 2. ) All varieties of fruits , twelve manner of fruits , a distinct sweetness in this , in that ; and in the other attribute , promise , ordinance . ( 3. ) In him are these fruits at all times , he bears fruit every month ; there is precious fruit in Jesus Christ , even in the black month ; Winter fruits , as well as Summer fruits . O , then study Christ , study to know him more extensively , there be many excellent things in Christ , that the most Eagle-eyed believer hath not yet seen : ah 't is pitty , that any thing of Christ should lye hid from his people ! study to know Christ more intensively , to get the experimental taste , and lively power of his knowledge , upon your hearts , and affections : this is the knowledge that carries all the sweetness and comfort in it . Christian , I dare appeal to thy experience ; whether the experimental taste of Jesus Christ in Ordinances and duties , have not a higher and sweeter relish than any created enjoyment thou ever tasted in this world ? O then separate , devote , and wholly give thy self ; thy time , thy strength to this most sweet trascendent study . Lastly , Let me close the whole with a double caution , one to our selves , who by our callings , and professions are the Ministers of Christ : another to those that sit under the Doctrine of Christ daily . First , If this Doctrine be the most excellent , necessary , fundamental , profound , noble , and comfortable Doctrine , let us then take heed lest while we study to be exact in other things , we be found ignorant in this : ye know it 's ignominious by the common suffrage of the civilized world , for any man to be unacquainted with his own calling , or not to intend the proper business of it . It 's our calling ( as the Bridegrooms friends ) to woo and win souls to Christ : to set him forth to the people as Crucified among them , Gal. 3.1 . to present him in all his attractive excellencies that all hearts may be ravished with his beauty , and charmed into his arms by love : we must also be able to defend the truths of Christ , against undermining Hereticks ; to instill his knowledge into the ignorant , to answer the cases and scruples of poor doubting Christians . How many intricate knots have we to untye ? what pains , what skill is requisite for such as are imployed about our work ? and shall we spend our precious time in frivolous controversies , Philosophical niceties , dry and barren Scholastick notions ? shall we study every thing but Christ ? revolve all Volumes but the Sacred ones ! what is observed even of Bellarmine , that he turn'd with loathing from School Divinity , because it wanted the sweet juice of piety ; may be convictive to many among us , who are often too much in love with worse imployment , that what he is said to loath . Oh let the knowledge of Christ dwell richly in us . Secondly , Let us see that our knowledge of Christ be not a powerless , barren , impracticable knowledge : Oh that in its passage from our understandings to our lips , it might powerfully melt , sweeten , and ravish our hearts ! Remember Brethren , an holy calling never saved any man , without an holy heart ; if our tongues only be sanctified , out whole man must be damned : we and our people must be judged by the same Gospel , and stand at the same bar , and be sentenced on the same terms , and dealt with as severely as any other men : we cannot think to be saved by our Clergy , or to come off with a Legit ut elericus , when there is wanting the Credidit , & vixit ut Christianus ; as an eminent Divine speaks . O let the Keepers of the Vineyards look to , and keep their own Vineyard : we have an Heaven to win , or lose as well as others . Thirdly , Let us take heed that we with-hold not our knowledge of Christ in unrighteousness from the people . O that our lips may disperse knowledge and feed many ! let us take heed of the Napkin , remembring the day of account is at hand . Remember , I beseech you the Relations wherein you stand , and the obligations resulting thence : Remember the great Shepherd gave himself for , and gave you to the flock ; your time , your gifts are not yours , but Gods. Remember the pinching wants of souls who are perishing , for want of Christ ; and if their tongues do not , yet their necessities do bespeak us , as they did Ioseph , Gen. 47.15 . wherefore should we dye in thy presence , give us food that we may live , and not dye : even the Sea-monsters draw forth their breasts to their young ones , and shall we be cruel ! cruel to souls ! did not Christ think it too much to sweat blood , yea to dye for them ; and shall we think it much to watch , study , preach , pray , and do what we can for their salvation ? O let the same mind be in you , which was also in Christ. Secondly , To the people that sit under the Doctrine of Christ daily , and have the light of his knowledge shining round about them . First , Take heed ye do not reject and despise this light : this may be done two ways , ( first ) When you despise the means of knowledge , by slight and low esteems of it . Surely if you thus reject knowledge , God will reject you for it , Hosea 4.6 . it is a despising of the richest gift that ever Christ gave to the Church : and however it be a contempt and slight that begins low , and seems only to vent it self upon the weak parts , inartificial discourses , and untaking tones and gestures of the speakers ; yet ( believe it ) it 's a daring sin , that flyes higher than you are aware , Luk. 10.16 . he that despiseth you , despiseth me ; and he that despiseth me , despiseth him that sent me . Secondly , You despise the knowledge of Christ , when you despise the directions , and loving constraints of that knowledge ; when you refuse to be guided by your knowledge , your light and your lusts contest and struggle within you : Oh 't is sad when your lusts master your light ; you sin not as the Heathens sin , who know not God ; but when you sin , you must slight and put by the notices of your own Consciences ; and offer violence to your own convictions ; And what sad work will this make in your souls ? how soon will it lay your consciences waste ? Secondly , Take heed that you rest not satisfied with that knowledge of Christ you have attained , but grow on towards perfection : it 's the pride and ignorance of many professors when they have got a few raw and indigested notions , to swell with self-conceits of their excellent-attainments , and it 's the sin even of the best of Saints , when they see ( veritas in profundo ) how deep the knowledge of Christ lyes , and what pains they must take to dig for it ; to throw by the Shovel of Duty , and cry dig we cannot . To your work Christians , to your work ; let not your candle go out , sequester your selves to this study , look what intercourses and correspondencies are betwixt the two worlds , what communion soever God and souls maintain ; it is in this way : count all therefore but dross in comparison of that excellency which is in the knowledge of Jesus Christ. The SECOND SERMON . PROV . VIII . XXX . Then was I by him , as one brought up with him ; and I was daily his delight , rejoycing always before him . THese words are a part of that excellent commendation of wisdom , by which in this Book Solomon intends two things , first grace , or holiness , Prov. 4.7 . wisdom is the principal thing ; secondly , Iesus Christ , the fountain of that grace , and look as the former is renowned for its excellency , Iob 28.14 , 15. so the latter in this context , wherein the spirit of God describes the most blessed state of Jesus Christ , the wisdom of the Father , from those eternal delights , he had with his Father ; before his assumption of our nature : then was I by him , &c. that long aevum was wholly swallowed up and spent in unspeakable delights and pleasures : which delights were two-fold , ( 1. ) The Father and Son delighted one in another ; ( from which delights the Spirit is not here excluded ) without communicating that their joy to any other , for no creature did then exist save in the mind of God , ver . 30. ( 2. ) They delighted in the salvation of men , in the prospect of that work , though not yet extant , ver . 31. my present business lyes in the former , viz. the mutual delights of the Father and Son , one with and in another : the account whereof we have in the Text : wherein consider , The glorious condition of the non-incarnated Son of God , described by the person with whom his fellowship was , then was I by him , or with him , so with him as never was any ; in his very bosom , Ioh. 1.18 . the only begotten Son , was in the bosom of the Father ; an expression of the greatest dearness , and intimacy in the World : as if he should say , wrapt up in the very soul of his Father ; embosomed in God. This fellowship is illustrated by a Metaphor , wherein the Lord will stoop to our capacities [ as one brought up with him ] the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes rendred a cunning workman , or curious Artist , as in Cant. 7.1 . which is the same word : and indeed Christ shewed himself such an Artist in the Creation of the World , for all things were made by him , and without him there was nothing made , that was made , Joh. 1.3 . but Montanus , and others render it nutricius and so Christ is here compared to a delightful child , sporting before its Father : the Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our translation renders rejoycing before him , signifies to laugh , play , or rejoyce ; so that look as Parents delight to see their Children sporting before them ; so did the Father delight in beholding this Darling of his bosom . This delight is farther amplified by the perpetuity , and uninterruptedness thereof . I was day by day his delights , rejoycing always before him : these delights of the Father and the Son , one in another ; knew not a moments interruption , or diminution : thus did these great and glorious persons mutually let forth their fullest pleasure and delight , each into the heart of other : they lay as it were imbosomed one in another , entertaining themselves , with delights , and pleasures ineffable , and unconceivable : hence we observe , DOCT. That the condition and State of Iesus Christ before his incarnation , was a state of highest , and most unspeakable delight and pleasure ; in the enjoyment of his Father . Iohn tells us , he was in the bosom of his Father : to lye in the bosom is the posture of dearest love , Joh. 13.23 . now there was leaning on Iesus bosom one of his Disciples , whom Iesus loved : but Christ did not lean upon the Fathers bosom , as that Disciple did on his , but lay in it : and therefore in Isa. 42.1 . the Father calls him mine elect , in whom my soul delighteth , which is variously rendred , the Septuagint quem suscepit , whom my soul takes , or wraps up : others complacuit : one that highly pleases , and delights my very soul : and 2 Cor. 8.9 . he is said in this estate , wherein I am now describing him , to be rich : and Phil. 2.7 . to be equal with God , and to be in the form of God , ( i. e. ) to have all the glory , and ensigns of the Majesty of God , and the riches which he speaks of , was no less , then all that God the Father hath , Joh. 16.15 . all that the Father hath is mine : and what he now hath in this his exalted state , is the same he had before his humiliation , Ioh. 17.5 . now to glimpse out ( as we are able ) the unspeakable felicity of that state of Christ , whilst he lay in that blessed bosom ; I shall consider it three ways , negatively , positively , and comparatively . Let us consider that state negatively , by removing from it all those degrees of abasement , and sorrow , which his incarnation brought him under : as First , he was not then abased to the condition of a Creature , which was a low stoop indeed , and that which upon the matter undid him , in point of reputation ; for by this ( saith the Apostle ) he made himself of no reputation , Phil. 2.7 . it emptied him of his glory : for God to be made man , is such an abasement as none can express : but then not only to appear in true flesh ; but also in the likeness of sinful flesh , as Rom. 8.3 . O what is this ! Secondly , Christ was not under the Law in this Estate . I confess 't was no disparagement to Adam in the state of innocency , to Angels in their state of glory , to be under Law to God ; but it was an unconceivable abasement , to the absolute independent being , to come under Law : yea not only under the obedience , but also under the malediction and curse of the Law , Gal. 4.4 . but when the fulness of time was come , God sent forth his Son , made of a woman made under the Law. Thirdly , In this State he was not lyable to any of those sorrowful consequents , and attendants of that frail and feeble state of humanity , which he afterwards assumed , with the nature : as ( 1. ) He was unacquainted with griefs : there was no sorrowing , nor sighing in that bosom where he lay ; though afterwards he became a man of sorrows , and acquainted with grief , Isa. 53.3 . a man of sorrows , as if he had been constituted and made up of pure and unmixed sorrows : every day conversing with griefs , as with his intimate companions , and acquaintance . ( 2. ) He was never pinched with poverty , and wants , while he continued in that bosom , as he was afterwards when he said , the Foxes have holes , and the birds of the air have nests , but the Son of man hath not where to lay his head . Ah blessed Jesus ! thou needest not to have wanted a place to have lain thine head , hadst thou not left that bosom for my sake . ( 3. ) He never under-went reproach and shame in that bosom , there was nothing but glory and honour , reflected upon him by his Father , though afterwards he was despised and rejected of men , Isa. 53.3 . his Father never looked upon him without smiles and love , delight and joy , though afterwards he became a reproach of men , and despised of the people , Psal. 22.6 . ( 4. ) His holy heart was never offended with an impure suggestion , or temptation of the Devil ; all the while he lay in that bosom of peace and love , he never knew what it was to be assaulted with temptations , to be besieged , and battered upon by unclean spirits , as he did afterwards , Matth. 4.1 . then was Iesus led up of the Spirit , into the Wilderness to be tempted of the Devil . It was for our sakes that he submitted to those exercises of Spirit , to be in all points tempted like as we are , that he might be unto us a merciful and faithful high-Priest , Heb. 4.15 . ( 5. ) He was never sensible of pains and tortures , in soul or body , there were no such things in that blessed bosom where he lay : though afterwards he groaned and sweat under them , Isa. 53.5 . the Lord embraced him from eternity , but never wounded him till he stood in our place , and room . ( 6. ) There were no hidings or withdrawments of his father from him , there was not a cloud from eternity upon the face of God , till Iesus Christ had left that bosom : it was a new thing to Christ to see frowns in the face of his Father : a new thing for him to cry , my God , my God , why hast thou forsaken me ? Matth. 27.46 . ( 7. ) There were never any impressions of his Fathers wrath upon him , as there were afterwards : God never delivered such a bitter cup of wrath into his hands before , as that was , Matth. 26.39 . Lastly , There was no death , to which he was subject in that bosom , all these things were new things to Christ , he was above them all , till for our sakes he voluntarily subjected himself unto them : thus you see what that state was not . Let us consider it positively , what it was , and guess by some particular considerations ( for indeed we can but guess ) 〈◊〉 the glory of it : as ( 1. ) We cannot but conceive it to be a state of matchless happiness , if we consider the persons enjoying ; and delighting each in other : he was with God , Ioh. 1.1 . God you know is the Fountain , Ocean , and Center of all delights and joys , Psal. 16.11 . in thy presence is fulness of joy . To be wrapt up in the soul ; and bosom of all delights as Christ was , must needs be a state transcending apprehension : to have the Fountain of love , and delight , letting out it self so immediatly and fully , and everlastingly upon this only begotten darling of his soul , so as it never did communicate it self to any ; judge what a state of transcendent felicity this must be ? great persons have great delights . ( 2. ) Or if we consider the intimacy , dearness , yea oneness of those great persons one with another : the nearer the union the sweeter the communion : now Jesus Christ was not only near , and dear to God , but one with him , I and my Father are one , Joh. 10.30 . one in nature , will , love , and delight ; there is indeed a Moral union of souls , among men by love , but this was a natural oneness ; no Child is so one with his Father , no Husband so one with the Wife of his bosom , no Friend so one with his Friend , no Soul so one with its body , as Jesus Christ and his Father were one . O , what matchless delights must necessarily flow , from such a blessed Union ! ( 3. ) Consider again the purity of that delight , with which the blessed Father and Son embraced each other ; the best Creature-delights one in another , are mixed , debased , and allayed : if there be something ravishing , and ingaging , there is also something cloying and distasting : the purer any delight is , the more excellent . Now there are no Christal streams flowing so purely from the Fountain , no beams of light so unmixed from the Sun ; as the loves and delights , of these holy and glorious persons were : the holy , holy , holy Father , embraced the thrice holy Son ; with a most holy delight , and love . ( 4. ) Consider , the constancy of this delight : it was from everlasting as in ver . 23. and from Eternity , it never suffered one moments interruption : the ever-flowing Fountain of Gods delight and love , never stopt its course , never ebbed , but as he speaks in the Text , I was daily his delight , rejoycing always before him : once more , consider the fulness of that delight , the perfection of that pleasure . I was delights : so the word is in its original : not only plural delights , all delights , but also in the abstract delight it self ; as afterwards from the abundance of his sorrows , he was stiled , a man of sorrows , so here , from the fulness of his delights : as who should say , even constituted , and made up of pleasure , and delight . Once more , let us consider it comparitively , and this state will yet appear more glorious , comparing it with , either the choicest delights that one Creature takes in another , or that God takes in the creature , or that the creature takes in God : measure these immense delights betwixt the Father , and his Son , by either of these lines , and you shall find them all infinitely short : For , ( 1. ) Though the delights that creatures take in each other , be sometimes a great delight ; such was Iacobs delight in Benjamin , whose life is said to be bound up in the lads life : a dear and high expression , Gen. 44.30 . such was that of Ionathan in David , whose soul was knit with his soul , and he loved him , as his own soul , 1 Sam. 13.1 . and such is the delight of one friend in another , there is a friend that is as a mans own soul , Deut. 13.6 . yet all this is but Creature-delight , and can in no particular match the delights betwixt the Father , and the Son : for this is but a finite delight , according to the measure , and abilities of Creatures ; but that is infinite , suitable to the infinite perfection of the Divine being : this is always mixed , that perfectly pure . ( 2. ) Or if you compare it , with the delight that God takes in the Creatures ; it is confessed that God takes great delight in some creatures : the Lord takes pleasure in his Saints , he rejoyces over them with singing ; and resteth in his love , Zeph. 3.17 . Isa. 62.5 . but yet there is a great difference betwixt his delight in creatures , and his delights in Christ ; for all his delight in the Saints is secondary , and for Christs sake : but his delights in Christ are primary , and for his own sake : we are accepted in the beloved Ephes. 1.6 . he is beloved , and accepted for himself . ( 3. ) To conclude , compare it once more , with the delights that the best of creatures take in God , and Christ ; and it must be confessed that is a choice delight , and a transcendent love , with which they love and delight in him , Psal. 73.25 . whom have I in Heaven but thee ? and on earth there is none , that I desire besides thee : what pangs of love ? what raptures of delight , did the Spouse express to Christ ? oh thou whom my soul loveth , but surely our delight in God is no perfect rule to measure , his delight in Christ by : for our love to God ( at the best ) is still imperfect , that 's the burden and constant complaint of Saints : but this is perfect , ours is inconstant , up and down , ebbing and flowing , but this is constant : so then , to conclude , the condition and state of Iesus Christ , before his Incarnation was a state of highest , and matchless delight , in the enjoyment of his Father . The Uses follow ; Vse of Information . What an astonishing act of love was this then , for the Father to give , the delight , the darling of his soul , out of his very bosom , for poor sinners ? all tongues must needs pause , and faulter , that attempt the expression of this grace : expressions being here swallowed up . God so loved the world , that he gave his only begotten Son , Joh. 3.16 . here is a sic , without a sicut ; so loved them , how did he love them ? nay , here you must excuse the tongues of Angels ; which of us would deliver a Child , the Child of our delights ; an only Child to death , for the greatest inheritance in the World ? what tender Parent can endure a parting pull , with such a Child ? when Hagar was taking her last leave ( as she thought ) of her Ishmael : Gen. 21.16 . the text saith she went , and sate her down over against him ; a good way off , for she said , let me not see the death of the Child , and she sate over against him , and lift up her voice , and wept : though she were none of the best Mothers , nor he the best of Children ; yet she could not give up a Child . O , 't was hard to part ! what an out-cry did David make , even for an Absalom ? wishing he dyed for him : what a hole ( as I may say ) hath the death of some Children made in the hearts of some Parents ? which will never be closed up in this world : yet surely , never did any Child lye so close to a Parents heart , as Christ did to his Fathers ; and yet he willingly parts with him , though his only one , the Son of his delights , and that to death , a cursed death , for sinners , for the worst of sinners . O miranda dei philanthropia ! matchless love , a love past finding out ! let all men therefore , in the business of their redemption , give equal glory to the Father with the Son , Ioh. 5.23 . if the Father had not loved thee , he had never parted with such a Son for thee . From one wonder , let your souls turn to another , for they are now in the midst of wonders : adore , and be for ever astonished at the love of Jesus Christ , to poor sinners : that ever he should consent to leave such a bosom , and the ineffable delights that were there for such poor worms as we are . O heights , depths , length , and bredth of unmeasurable love ! O see , Rom. 5.6 , 7 , 8. read , and wonder , how is the love of Christ commended in ravishing circumstances to poor sinners ! you would be loath to leave a Creatures bosom , a comfortable dwelling , a fair estate , for the best friend in the world ; your souls are loath to leave their bodies , though they have no such great content there ; but which of you , if ever you found by experience , what it is to be in the bosom of God , by Divine Communion , would be perswaded to leave such a bosom for all the good that is in the world ; and yet Jesus Christ , who was imbraced in that bosom , after another manner than ever you were acquainted with ; freely left it , and laid down the glory , and riches he enjoyed there , for your sakes : and as the father loved him , even so ( believers ) hath he loved you , Ioh. 17.22 . what manner of love is this ! whoever loved as Christ loves ? whoever denyed himself for Christ , as Christ denyed himself for us ; Hence we are informed , that interest in Iesus Christ , is the true way to all spiritual preferment in Heaven : do you covet to be in the heart , in the favour and delight of God ? get interest in Jesus Christ , and you shall presently be there : what old Israel said of the Children of his beloved Ioseph , thy Children are my Children , the same God saith of all the dear Children of Christ , Gen. 48.5 , 9. you see among men all things are carryed by interest , persons rise in this world , as they are befriended : preferment goes by favour : 't is so in Heaven , persons are preferred according to their interest in the beloved , Eph. 1.6 . Christ is the great favourite in Heaven , his image upon your souls , and his name in your prayers , makes both accepted with God. How worthy is Jesus Christ of all our love , and delight ? you see how infinitely the Father delighteth in him , how he ravishes the heart of God ; and shall he not ravish our hearts ? I present you a Christ this day , able to ravish any soul that will but view , and consider him . O that you did but see this lovely Lord , Jesus Christ ! then would you go home sick of love : surely he is a drawing Saviour , Ioh. 12 32. why do we lavish away our pretious affections upon vanity ? none but Christ is worthy of them : when you spend your pretious affections upon other objects , what is it ? but to dig for dross with golden M●ttocks , the Lord direct our hearts into the love of Christ. O , that our hearts , loves , and delights might meet , and concenter with the heart of God , in this most blessed object ; O let him that left Gods bosom for you be embosomed by you , though yours be nothing to Gods : he that left Gods bosom for you , deserves yours . If Christ be the beloved darling of the Father's soul , think , what a grievous , and unsufferable thing , it is to the heart of God , to see his dear Son , despised , slighted , and rejected by sinners : verily there is no such cut to the heart of God in the whole world ; unbelievers trample upon Gods darling , tread under foot , him that eternally lay in his bosom , Heb. 10.29 . smite the apple of his eye , and how God will bear this , that parable , Matth , 21.37 . to the 40. will inform you , surely he will miserably destroy such wretched sinners ; if you would ●tudy to do God the greatest despight , there is none like this : what a dismal word is that , 1 Cor. 16.22 . if any man love not our Lord Iesus Christ , let him be Anathema Maranatha , ( i. e. ) let the great curse of God lye upon that man , till the Lord come . O sinners ! you shall one day know the price of this sin ; you shall feel what it is to despise a Jesus , that is able to compel love from the hardest heart . O , that you would slight him no more . O , that this day your hearts might fall in love with him ! I tell you , if you would set your love to sale ; none bids so fair for it as Christ. 2. Vse of Exhortation . To Saints , if Christ lay eternally in this bosom of love , and yet was content to forsake and leave it for your sakes ; then , ( 1. ) Be you ready to forsake and leave , all the comforts you have on earth for Christ : famous Galleacius left all for his enjoyment . Moses left all the glory of Aegypt . Peter , and the other Apostles left all , Luk. 18.28 . but what have we to leave for Christ ? in comparison of what he left for us . Surely Christ is the highest pattern of self-denyal in the world . ( 2. ) Let this confirm your faith in prayer , if he that hath such an interest in the heart of God , intercede with the Father for you , then never doubt of audience ; and acceptance with him : surely you shall be accepted through the beloved , Eph. 1.6 . Christ was never denyed any thing that he asked , Ioh. 11.42 . the Father hears him always ; though you are not worthy , Christ is ; and he ever lives to make intercession for you , Heb. 7.25 . ( 3. ) Let this incourage thy heart , O Saint ; in a dying hour , and not only make thee patient in death ; but in a holy manner impatient , till thou be gone ; for , whither is thy soul now going but to that bosom of love whence Christ came ? Joh. 17.24 . Father I will , that they also whom thou hast given me , be with me where I am : and where is he ? but in that bosom of glory , and love where he lay before the world was , ver . 5. O then , let every believer incourage his soul : comfort ye one another with these words . I am leaving the bosom of a creature , I am going to the bosom of God. To sinners , exhorting them to embrace the bosom-Son of God : poor wretches ! whatever you are , or have been ; whatever guilt or discouragement at present you lye under ; embrace Christ , who is freely offered you ; and you shall be as dear to God , as the holiest and most eminent believer in the world : but if you still continue to despise , and neglect such a Saviour ; sorer wrath is treasured up for you , than for other sinners , even something worse than dying without mercy , Heb. 10.28 . O , that these discoveries , and overtures of Christ , may never come to such a fatal issue ; with any of your souls , in whose eyes his glory hath been this day opened . The THIRD SERMON . ISAI . LIII . XII . Therefore will I divide him a portion with the great , and he shall divide the spoil with the strong ; because he hath poured out his soul unto death : and he was numbred with the transgressors , and he bare the sin of many , and made intercession for the transgressors . IN this Chapter , the Gospel seems to be epitomized ; the subject matter of it is , the death of Christ , and the glorious Issue thereof : by reading of it , the Eunuch of old , and many Jews since have been converted to Christ. Christ is here considered absolutely and relatively : absolutely , and so his innocency is industriously vindicated , ver . 9. though he suffered grievous things , yet not for his own sins ; for he had done no violence , neither was any deceit in his mouth : but relatively considered , in the capacity of a surety for us . So the Justice of God is as fully vindicated in his sufferings , vers . 6. the Lord hath laid upon him the iniquity of us all : how he came to sustain this capacity , and relation of a surety for us , is in these verses plainly asserted , to be by his compact , and agreement with his Father , before the worlds were made , ver . 10 , 11 , 12. In this verse we have ( 1. ) His Work , ( 2. ) His Reward , ( 3. ) The Respect or Relation of each to the other . ( 1. ) His Work , which was indeed a hard work ; to pour out his soul unto death , aggravated by the companions with whom being numbred with transgressors : the capacity in which , bearing all the sins of the Elect : he bare the sins of many ; and by the manner of his bearing it , viz. meekly , and forgivingly , he made intercession for the transgressors : this was his work . ( 2. ) The Reward , or fruit which is promised him for this work ; therefore will I divide him a portion with the great , and he shall divide the spoil with the strong ; wherein is a plain allusion to Conquerours in War ; for whom are reserved the richest garments ; and most honourable captives , to follow the Conquerour as an addition to his magnificence , and triumph : these were wont to come after them in chains , Isa. 45.14 . see Iudg. 5.3 . ( 3. ) The Respect or Relation betwixt that work , and this Triumph , some will have this work , to have no other relation to that glory ; then a meer antecedent , to a consequent : others give it the respect , and relation of a meritorious cause to a reward ; 't is well observed by Dr. Featly , that the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render therefore , noting order , it is not worth so much contention about it ; whether it be the order of causality , or meer antecedency , neither do I foresee any absurdity , in calling Christs exaltation ; the reward , and fruit , of his humiliation : however 't is plain , whether one , or other ; 't is that the Father here agrees , and promises to give him , if he will undertake the redemption of the elect , by pouring out his soul unto death ; of all which this is the plain result . DOCT. That the business of mans salvation was transacted upon Covenant-terms , betwixt the Father and the Son ; from all Eternity . I would not here be mistaken , as though I were now to treat of the Covenant of Grace ; made in Christ betwixt God and us ; it is not the Covenant of Grace , but of Redemption I am now to speak to ; which differs from the Covenant of grace both in regard of the foederates , in this 't is God the Father , and Jesus Christ that mutually Covenant ; in that it 's God and man ; they differ also in the preceptive part , in this it is required of Christ that he should shed his blood , in that it is required of us , that we believe ; they also differ in their promises , in this God promises to Christ a name above every name , ample Dominion from Sea to Sea ; in that to us grace and glory : so that these are two distinct Covenants . The substance of this Covenant of Redemption is Dialogue-wise exprest to us in Esa. 49. where ( as Divines have well observed ) Christ begins at the first and second verse , and shews his Commission , telling his Father , how he had both called and prepared him for the work of Redemption : the Lord hath called me from the womb — he hath made my mouth like a sharp sword , and made me a polished shaft , &c. q. d. by reason of that super-abundant measure of the spirit of wisdom and power wherewith I am anointed and filled ; my Doctrine shall as a sword , pierce the hearts of sinners ; yea , like an arrow drawn to the head , strike point blank into souls , standing at a great distance from God and Godliness . Having told God how ready and fit he was for his service , will know of him what reward he shall have for his work , for he resolves his blood shall not be sold at low and cheap rates : hereupon vers . 3. the Father offers him the elect of Israel for his reward ; biding Low at first ( as they that make bargains use to do ) and only offers him that small remnant , still intending to bid higher : but Christ will not be satisfied with these , he values his blood higher than so ; therefore in vers . 4. he is brought in complaining , I have laboured in vain , and spent my strength for nought , q. d. this is but a small reward for so great sufferings as I must undergo , my blood is much more worth than this comes to ; and will be sufficient to redeem all the elect dispersed among the Isles of the Gentiles ; as well as the lost sheep of the house of Israel : hereupon the Father comes up higher , and tells him he intends to reward him better than so , and therefore vers . 6. tells him , it 's a light thing that thou shouldst be my servant , to raise up the Tribes of Jacob , and to rest over the preserved of Israel ; I will also give thee for a light to the Gentiles , that thou maist be my Salvation to the ends of the earth . Thus is the Treaty carryed on betwixt them , transacting it after the manner of men . Now to open this great point we will here consider , ( 1. ) The persons transacting one with another . ( 2. ) The business transacted . ( 3. ) The quality and manner of the transaction , which is foederal . ( 4. ) The articles to which they agree . ( 5. ) How each person performs his engagement to the other . And lastly , the antiquity or eternity of this Covenant transaction . First , The persons transacting and dealing with each other in this Covenant ; and indeed they are great person● . God the Father , and God the Son : the former as a Creditor , the latter as a surety : the Father stands upon satisfaction , the Son engages to give it : if it be demanded why the Father and the Spirit might not as well have treated about our redemption as the Father and Son ? It is answered Christ is the natural Son of God , and therefore fittest to make us the adopted Sons of God. Christ also is the middle person in the Trinity , and therefore fittest to be the Mediator or middle person betwixt us and God : the Spirit hath another office assigned him , even to apply as Christ's Vicegerent , the redemption designed by the Father , and purchased by the Son for us . The business transacted betwixt them , And that was the redemption and recovery of all Gods elect : our eternal happiness lay now before them , our dearest and everlasting concerns were now in their hands : the elect ( though not yet in being , ) are here considered as existent , yea and as fallen , miserable , forlorn creatures : how these may again be restored to happiness ( salvâ justitia dei ) without prejudice to the honour , justice , and truth of God , this , this , is the business that lay before them . For the manner or quality of the transaction , it was foederal , or of the nature of a Covenant : it was by mutual engagements and stipulations , each person undertaking to perform his part in order to our recovery . We find each person undertaking for himself by solemn promise ; The Father promiseth , that he will hold his hand and keep him , Isa. 42.6 . The Son promiseth he will obey his Fathers call to suffering and not be rebellious , Isa. 50.5 . and having promised , each holds the other to his engagement . The Father stands upon the satisfaction promised him , and when the payment was making , he will not abate him one farthing , Rom. 8.32 . God spared not his own Son : ( i. e. ) he abated nothing of the full price he was to have at his hands for us . And as the Father stood strictly upon the terms of the Covenant so did Christ also , Ioh. 17.4 , 5. I have glorified thee on earth ( saith he to the Father ) I have finished the work thou gavest me to do , and now father glorifie me with thine own self : as if he had said , father the work is done , now where 's the wages I was promised ? I call for glory as my due , as much my due , as the hire of the labourer is his due , when his work is done . More particularly , we will next consider the Articles to which they do both agree , or what it is that each person doth for himself promise to the other . And to let us see how much the Fathers heart is engaged in the salvation of poor sinners , there are five things which he promiseth to do for Christ , if he will undertake that work . First , he promiseth to invest him , and anoint him to a threefold office ; answerable to a threefold misery that lay upon the elect ; as so many bars to all communion with , and enjoyment of God : for if ever man be restored to that happiness , the blindness of his mind must be cured ; the guilt of sin expiated ; and his captivity to sin led captive : answerably , Christ must of God be made unto us wisdom , righteousness , sanctification , and redemption , 1 Cor. 1.30 . And he is made so to us , as our Prophet , Priest , and King : but he could not put himself into either of these , for if so , he had acted without commission ; and consequently all he did had been invallid , Heb. 5.5 ▪ Christ glorified not himself to be made an High-Priest , but he that said unto him , thou art my Son. A Commission there for to act authoritatively in these offices , being necessary to our recovery ; the Father engages to him to seal him such a three-fold commission . He promiseth to invest him with an eternal and Royal Priesthood , Psal. 110.4 . The Lord hath sworn , and will not repent ; thou art a Priest for ever after the order of Melchisedeck : this Melchisedeck , being King of Righteousness , and King of Salem ; that is , Peace ; had a Royal Priesthood , and his descent not being reckoned , it had an adumbration of eternity in it ; and so was more apt to Type and Shadow forth the Priesthood of Christ , than Aarons was , Heb. 7.16 , 17 , 24 , 25. as the Apostle accommodates them there . He promiseth moreover to make him a Prophet , and that an extraordinary one , even the Prince of Prophets : the chief Shepherd , as much superiour to all others , as the Sun is to the lesser Stars : so you have it , Isa. 42.6 , 7. I will give thee for a light to the Gentiles , to open the blind eyes , &c. And not only so , but to make him King also ; and that of the whole Empire of the World : so Psal. 2.6 , 7 , 8. ask of me , and I will give thee the Heathen for thine inheritance ; and the utmost ends of the earth for thy possession : thus he promiseth to qualifie and furnish him compleatly for the work , by his investiture with this Three-fold office . Secondly , And for as much as he knew it was a hard and difficult work his Son was to undertake , a work that would have broken the backs of all the Angels in Heaven , and men on earth , had they engaged in it : therefore he promiseth to stand by him , and assist and strengthen him for it : so Isa. 42.5 , 6 , 7. I will hold thy hand , or take hold of thee with my hand , for so it may be rendred , ( i. e. ) I will under-prop and support thy humanity when it 's even over weighed with the burden , that is to come upon it , and ready to sink down under it ; for so you know the case stood with him , Mark 14.34 . and so it was foretold of him , Isa. 53.7 . He was oppressed , &c. and indeed the humanity needed a prop of no less strength than the infinite power of the God head , the same promise you have in the first verse also Behold my Servant whom I uphold . Thirdly , He promiseth to crown his work with success , and bring it to a happy issue , Isai. 53.10 . He shall see his seed , he shall prolong his days ; and the pleasure of the Lord shall prosper in his hand . He shall not begin , and not finish ; he shall not shed his invaluable blood upon hazardous terms ; but shall see and reap the sweet fruit thereof . As the Joyfull mother forgets her pangs , when she delightfully embraces and kisses her living Child . Fourthly , The Father promiseth to accept him in his work , though millions should eternally perish . Isai. 49.4 . Surely ( saith he ) my work is with the Lord. And ( verse 5. ) I shall be glorious in the eyes of the Lord. His faith had therein respect to this compact and promise , accordingly the Father manifests the satisfaction he had in him , and in his work ; even while he was about it on earth ; when there came such a voice from the excellent glory saying , This is my beloved Son in whom I am well pleased . Fifthly , He engaged to reward him highly for his work , by exalting him to singular and supereminent glory and honour ; when he should have dispatched and finished it . So you read , Psal. 2.7 . I will declare the decree the Lord hath said unto me , thou art my Son , this day have I begotten thee . It 's spoken of the day of his resurrection , when he had just finished his suffering . And so the Apostle expounds and applies it , Acts 13.32 , 33. For then did the Lord wipe away the reproach of his Cross , and invested him with such glory that he looked like himself again . As if the Father had said , now thou hast again recovered thy glory , and this day is to thee as a new birth-day . These are the incouragements and rewards proposed and promised to him , by the Father . This was the joy set before him , ( as the Apostle phraseth it ) in Heb. 12.2 . which made him so patiently to endure the Cross and despise the Shame . And in like manner , Jesus Christ restipulates , and gives his engagement to the Father ; that upon these terms he is content to be made flesh ; to devest ( as it were ) himself of his glory ; to come under the obedience and malediction of the Law ; and not to refuse any , the hardest sufferings it should please his Father to inflict on him . So much is carryed in Esai . 50.5 , 6 , 7. The Lord hath opened mine ear , and I was not Rebellious ; neither turned away back ; I gave my back to the Smiters , and my cheeks to them that pulled off the hair ; I hid not my face from shame and spitting : for the Lord God will help me , therefore shall I not be confounded ; I have set my face as a flint , and I know that I shall not be ashamed . When he saith I was not Rebellio●s , he meaneth I was most heartily willing and content to accept the terms ; for there is a Meiosis in the words , and much more is intended than expressed . And the sense of this place is well delivered to us in other terms , Psal. 40.6 , 7 , 8 , 9 , 10. Then said I loe I come , I delight to do thy will O God , thy Law is within my heart . O see with what a full consent the heart of Christ closeth with the Fathers Offers , and Proposalls ; like some Eccho , that answers your voice twice or thrice over . So doth Christ here answer his Fathers call , I come , I delight to do thy will , yea , thy Law is in my heart . And thus you see the Articles to which they both Subscribed , or the Terms they agreed on . I will briefly shew , how these Articles and agreements were on both parts performed , and that precisely and punctually to a tittle . For ( 1. ) the Son having thus consented , accordingly he applies himself to the discharge of his work . He took a body , in it fulfill'd all righteousness , even to a tittle . Math. 3.15 . And at last his soul was made an offering for Sin. So that he could say as it is , Ioh. 17.4 . Father I have glorified thee on earth , I have finished the work thou gavest me to do . He went through all the parts of his active , and passive obedience chearfully , and faithfully . ( 2. ) The Father made good his engagements to Christ , all along , with no less faithfulness than Christ did his . He promised to assist and hold his band , and so he did . Luke . 22.43 . And there appeared to him an Angell from heaven , strengthening him . That was one of the sorest brunts that ever Christ met with , it was seasonable aid , and succour . He promised to accept him in his work , and that he should be glorious in his eyes , so he did . For he not only declared it by a voice from heaven , Luk. 3.22 . Thou art my beloved Son , in whom I am well pleased : But it was fully declared in his resurrection and ascention , which were a full discharge and Justification of him . He promised him that he should see his seed , and so he did , for his very birth dew was as the dew of the morning ; and ever since his blood hath been fruitfull in the world . He promised gloriously to reward , and exalt him ; and so he hath , Phil. 2.9 , 10 , 11. And that highly and supereminently , giving him a name above every name in heaven and earth . Thus were the Articles performed . Lastly , when was this compact made betwixt the Father and Son ? I answer , It bears date form eternity . Before this world was made , then were his delights in us . While as yet we had no existance ; but only in the infinite mind and purpose of God ; who had decreed this for us , in Christ Jesus ; as the Apostle speaks , 2 Tim. 1.9 . What grace was that which was given us in Christ before the world began , but this grace of redemption , which from everlasting was thus contrived and designed for us , in that way which hath been here opened ? Then was the council , or consultation of peace betwixt them both . As some sence that Scripture Zach. 6.13 . Next let us apply it to our selves . Vse . The first Use that offers it self to us from hence , is the abundant security that God hath given the Elect for their salvation , and that not only in respect of the covenant of Grace , made with them ; but also of this Covenant of redemption made with Christ for them ; which indeed the foundation of the covenant of Grace . Gods single promise is security enough to our faith , his covenant of grace adds ex abundanti further security ; but both these viewed as the effects and fruits of this covenant of redemption , makes all fast and sure . In the covenant of grace , we question not the performance on Gods part ; but are often stumbled at the grand defects on our parts ; but when we look to the covenant of Redemption , there 's nothing to stagger our faith : both the foederates being infinitly able and faithfull to perform their parts ; so that there is no possibility of a failure there . Happy were it if puzled and perplext Christians would turn their eyes , from the defects that are in their own obedience , to the fullness and compleatness of Christs obedience ; and see themselves compleat in him , when most lame and defective in themselves . Hence also be informed that God the Father , and God the Son , do mutually rely , and trust to one another , in the business of our redemption . The Father relies upon the Son , for the performance of his part ; as it is Isa. 42.1 . Behold my servant whom I uphold . Montanus turns it on whom I lean , or depend . As if the Father had said , behold what a faithful Servant I have chosen , in whom my soul is at rest . I know he will go through with his work , I can depend upon him . And to speak plain , the Father so far trusted Christ , that upon the credit of his promise to come into the world , and in the fulness of time to become a Sacrifice for the Elect ; he saved all the old Testament Saints ; whose faith also respected a Christ to come , with reference whereunto it is said , Heb. 11.39 , 40. That they received not the promise , God having provided some better thing for us ; that they without us , should not be made perfect , ( i. e. ) without Jesus Christ manifested in the flesh , in our times ; though believed on , as to come in the flesh in their times . And as the Father trusted Christ , so doth Christ in like manner depend upon and trust his Father . For having performed his part , and left the world again ; he now trusteth his Father , for the accomplishment of that promise made him , Isa. 53.10 . That he shall see his seed , &c. He depends upon his Father for all the Elect that are behind , yet unregenerated , as well as those already called , that they shall be all preserved unto the heavenly Kingdom , according to that , Ioh. 17 , 11. And now I am no more in the world , but these are in the world ; and I come unto thee , holy Father , keep through thine own name , those whom thou hast given me . And can it be imagined , that the Father will fail his trust ; who every way accquitted himself so punctually to the Father ? It cannot be . Vse 3. Moreover , hence we infer the validity and unquestionable success , of Christs intercession in heaven ; for believers . You read Heb. 7.25 . That he ever lives , to make intercession . And Heb. 12.24 . That his blood speaks for good things , for them . Now , that his blood shall obtain what it pleads in heaven for , is undoubted : and that from the consideration of this covenant of redemption : for here you see that the things he now asks of his Father , are the very same which his Father promised him , and Covenanted to give him ; before this world was : so that besides the interest of the person , the very equity of the matter speaks its success , and requires performance : whatever he asks for us , is as due to him ; as the wages of the hyrling , when the work is ended : if the work be done , and done faithfully , as the father hath acknowledged it is : then the reward is due , and due immediatly ; and no doubt but he shall receive it , from the hands of a righteous God. Vse 4. Hence in like manner you may be informed of the consistency of grace , with full satisfaction to the Iustice of God ; the Apostle 2 Tim. 1.9 . tells us , we are saved according to his own purpose , and grace which was given us in Christ Iesus ; before the world began : that is , according to the gratious terms of this Covenant of Redemption ; and yet you see notwithstanding , how strictly God stands upon satisfaction from Christ : so then Grace to us , and satisfaction to Justice ; are not so inconsistent as the Socinian Adversaries would make them : what was debt to Christ , is grace to us : when you hear men cry out , here 's Grace indeed ! pay me all , and I will forgive you ; remember , how all mouths are stopt with that one Text , Rom. 3.24 . being Iustified freely by his grace , and yet he adds , through the Redemption that is in Christ. Vse 5. Again , hence Judge of the antiquity of the love of God to believers ; what an antient friend he hath been to us ; who loved us , provided for us ; and contrived all our happiness , before we were , yea , before the world was ; we reap the fruits of this Covenant now ; the seed whereof was sown from Eternity ; yea , it is not only ancient , but also most free : no excellencies of ours could engage the love of God , for as yet we were not . Vse 6. Judge hence how reasonable it is that believers should embrace the hardest terms of obedience unto Christ , who complyed with such hard terms for their salvation : they were hard and difficult terms indeed , on which Christ received you from the Fathers hand ; it was as you have heard , to pour out his soul unto death , or not to enjoy a soul of you : here you may suppose the Father to say , when driving this bargain with Christ for you : My Son , here be a company of poor miserable souls , that have utterly undone themselves ; and now lye open to my Justice , Justice demands Satisfaction for them , or will satisfie it self in the eternal ruine of them : what shall be done for these souls ? And thus Christ returns , O my Father , such is my love to , and pitty for them ; that rather than they shall perish eternally , I will be responsible for them , as their Surety : bring in all thy bills , that I may see what they owe thee . Lord bring them in all , that there may be no after reckonings with them ; at my hand shalt thou require it . I will rather choose to suffer thy wrath , than they should suffer it . Upon me , my Father , upon me be all their debt . But my Son , if thou undertake for them ; thou must reckon to pay the last mite : expect no abatements , if I spare them , I will not spare thee . Content Father , let it be so : charge it all upon me : I am able to discharge it ; and though it prove a kind of undoing to me , though it impoverish all my riches , empty all my treasures , ( for so indeed it did , 2 Cor. 8.9 . though he were rich , yet for our sakes became poor ) yet I am content to undertake it : blush ungrateful believers , O let shame cover your faces . Judge in your selves now , hath Christ deserved that you should stand with him for trifles ; that you should shrink at a few petty difficulties , and complain , this is hard , and that is harsh , O if you knew the grace of our Lord Jesus Christ , in this his wonderful condescention for you ; you could not do it . Vse 7. Lastly , How greatly are we all concerned to make it sure , to our selves , that we are of this number ; which the Father and the Son agreed for , before the world was , that we were comprehended in Christs bargain , and compact with the Father . Yea but you will say , who can know that ? there were no witnesses to that bargain . Yes , We may know without ascending into Heaven ; or prying into unrevealed Secrets : that our names were in that Covenant , if ( 1. ) You are believers indeed ; for all such the Father then gave to Christ , John 17.8 . the men that thou gavest me , ( for of them he spake immediately before ) they have believed that thou didst send me . ( 2. ) If you savingly know God in Jesus Christ , such were given him by the Father , Joh. 17.6 . I have manifested thy name , unto the men thou gavest me : by this they are discriminated from the rest , vers . 25. the world hath not known thee , but th●se have known , &c. ( 3. ) If you are men and women of another world , Joh. 17.16 . they are not of the world , as I am not of the world : may it be said of you , as of dying men ; that you are not men and women for this world , that you are Crucified and dead to it ; Gal. 6.14 . that you are strangers in it , Heb. 11.13 , 14. ( 4. ) If you keep Christs word ; Joh. 17.6 . thine they were , and thou gavest them me ; and they have kept thy word ; by keeping his word understand the receiving of the word in its sanctifying effects and influences into your hearts , and your perseverance in the profession and practice of it , to the end ; Joh. 17.17 . sanctifie them through thy truth , thy word is truth ; Joh. 15.7 . if ye abide in me , and my words abide in you , ye shall ask what ye will ; blessed and happy is that soul , upon which these blessed characters appear ; which our Lord Jesus hath laid so close together ; within the compass of a few Verses in this 17 of Iohn ; these are the persons the Father delivered unto Christ , and he accepted from the Father in this blessed Covenant . The FOURTH SERMON . JOH . III. XVI . For God so loved the World , that he gave his only begotten Son , &c. YOU have heard of the gracious purpose and design of God , to recover poor sinners to himself by Jesus Christ ; and how this design of love was laid and contrived in the Covenant of Redemption , whereof we last spake . Now according to the terms of that Covenant , you shall hear from this Scripture ; how that design was by one degree , advanced towards its accomplishment : in Gods actual giving or parting with his own Son for us : God so loved the world , that he gave , &c. The whole precedent context is spent in discovering the nature , and necessity of Regeneration ; and the necessity thereof is in this Text argued and inferred , from the peculiar respect and eye God had upon believers , in giving Christ for them ; they only reaping all the special and saving benefits , and advantages of that gift . God so loved the world , that he gave his only begotten Son ; that whosoever believeth in him , should not perish . In the words are considerable . The Original , Spring , or Fountain of our best mercies ; the love of God. The love of God is either benevolent , beneficient , or complacential ; his benevolent love , is nothing else but his desire , and purpose of saving and doing us good : so his purpose of grace to Iacob , is called love : Rom. 9.13 . Iacob have I loved ; but this being before Iacob was , could consist in nothing else , but the gracious purpose of God towards him : his beneficent love , is his actual doing good to the persons beloved : or the bestowing the effects of his love upon us , according to that purpose . His complacential love , is nothing else but that delight and satisfaction he finds , in beholding the fruits , and workings of that grace in us ; which he first intended for us , and then actually collated , or bestowed on us . This love of benevolence is that which I have opened to you under the former head , Gods compact with Christ about us , or his design to save us , on the Articles and terms therein specified . The love of beneficence , is that which this Scripture speaks off , out of this fountain Christ flowed to us , and both run into that of complacency ; for therefore he both purposed , and actually bestowed Christ on us , that he might everlastingly delight in beholding the glory and praise of all this , reflected on himself by his redeemed ones . This then is the fountain of our mercies . The mercy flowing out of this fountain , and that is Christ : the mercy as he is Emphatically called , Luk. 1.72 . the marrow , kernel , and substance of all other mercies . He gave his only begotten Son : this was the birth of that love , the like whereunto it never brought forth before , therefore it 's exprest with a double emphasis in the Text , the one is that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ; he so loved the world : here is a sic without a sicut : how did he love it ? why he so loved it ; but how much , the tongues of Angels cannot declare . And moreover , to encrease and aggravate the mercy , he is stiled his only begotten Son ; to have given a Son , had been wonderful ; but to give an only begotten Son , that 's love unexpressible , unintelligible . The objects of this love , or the persons into whose lap and arms the eternal love delivered Christ , and that is the [ world ] this must respect the elect of God in the world ; such as do or shall actually believe : as it is exegetically exprest in the next breath , that whosoever believes in him should not perish : those whom he calls the world in that , he stiles believers in this expression ; and the word [ world ] is put to signifie the elect , because they are scattered through all parts , and are among all ranks of men in the world ; these are the objects of this love : it is not Angels , but men that were so loved ; he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lover , a friend of man , but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lover of friend of Angels , or Creatures of another species . The manner in which this never enough celebrated mercy flows to us from the Fountain of Divine love ; and that is most freely and spontaneously . He gave not he sold , or barely parted from , but gave : nor yet doth the Fathers giving imply Christ to be meerly passive , for as the Father is here said to give him ; so the Apostle tells us , Gal. 2.20 . that he gave himself , who loved me and gave himself for me : the Father gave him out of good will to men , and he as willingly bestowed himself on that Service . Hence the Note is . DOCT. That the gift of Christ is the highest and fullest manifestation of the love of God to sinners , that ever was made from eternity to them . How is this gift of God to sinners signalized in that place of the Apostle , 1 Joh. 4.10 . herein is love , not that we loved God ; but that he loved us ; and sent his Son to be the propitiation for our sins ; why doth the Apostle so magnifie this gift , in saying herein is love , as if there were love in nothing else ? may we not say , that to have a being , a being among the rational creatures ; therein is love , to have our life carryed so many years like a taper in the hand of Providence , through so many dangers ; and not yet put out in obscurity : therein is love , to have food and rayment convenient for us , beds to lye in ; relations to comfort us , in all these is love ; yea , but if you speak comparatively ; in all these there is no love , to the love exprest in sending or giving Christ for us : these be great mercies in themselves , but set by this mercy they are all swallowed up , as the light of Candles when brought into the Sun-shine : no , no ; herein is the love , that God gave Christ for us . And it is remarkable that when the Apostle would shew us in Rom. 5.8 . what is the noblest fruit that most commends to men the root of Divine love that bears it ; he shews us this very fruit of it that I am now opening . But God ( saith he ) commendeth his love towards us , in that while we were yet sinners ; Christ dyed for us ; this is the very flower of that love . The Method into which I will cast this precious point , shall be this . ( 1. ) To shew how Jesus Christ was given by the Father . ( 2. ) How that gift is the fullest and richest manifestation of the love of God , that was ever made to the world . ( 3. ) And then draw forth the Uses of it . How was Jesus Christ given by the Father , and what is implyed therein ? You are not so to understand it , as though God parted with his ●●terest and propriety in his Son , when he is said to give him ; he was as much his own as ever , when men give they transfer propriety to another , but when God had given him ; he was , I say , still as much his own as ever : but this giving of Christ implyes . ( 1. ) His designation and appointment unto death for us : for so you read that it was done according to the determinate counsel of God , Acts 2.23 . look as the Lam●●nder the Law was separted from the flock , and set apart for a Sacrifice ▪ though it were still living , yet it was intentionally , and p●●paratively given , and consecrated to the Lord : so Jesus Christ was by the counsel and purpose of God , thus chosen ; and set apart for this Service ; and therefore in Esa. 42.1 . God calls him his elect or chosen one . ( 2. ) His giving Christ implys a parting with him , or setting him ( as the French hath it ) at some distance from himself for a time : there was a kind of parting betwixt the Father and the Son , when he came to tabernacle in our flesh : so he expresseth it , Joh. 16.28 . I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father ; this distance that his incarnation and humiliation set him at , was properly as to his humanity which was really distant from the glory into which it is now taken up ; and in respect of manifestation of delight and love . The Lord seemed to carry it as one at distance from him . O this was it that so deeply pierced and wounded his Soul , as is evident from that complaint , Psal. 22.1 , 2. My God , my God , why hast thou forsaken me ? Why art thou so far from the voice of my roaring ? O my God I cry in the day time , and thou hearest not , &c. ( 3. ) Gods giving of Christ implies his delivering him into the hands of Justice , to be punished . Even as condemned persons are by sentence of Law , given or delivered into the hands of executioners . So Acts 2.23 . Him being delivered by the determinate counsell of God , ye have taken ; and with wicked hands have slain . And so he is said , Rom. 8.32 . To deliver him up to death for us all . The Lord when the time was come that Christ must Suffer , did as it were say ; O all ye roaring Waves of my incensed Justice , now swell as high as heaven ; and go over his soul and body . Sink him to the bottom , let him go like Ionah his Type into the belly of Hell , unto the roots of the Mountains . Come all ye raging storms that I have reserved for this day of wrath , beat upon him ; beat him down that he may not be able to look up . Psal. 40.12 . Go Justice put him upon the rack ; torment him in every part , till all his bones be out of joynt ; and his heart within him be melted as wax , in the midst of his bowels . Psal. 22.14 . And ye assembly of the wicked , Jews and Gentiles that have so long gaped for his blood , now he is delivered into your hands ; you are now permitted to execute your malice to the full . I now loose your chain , and into your hand and power is he delivered . ( 4. ) Gods giving of Christ implys his application of him , with all the purchases of his blood ; and setling all this upon us , as an inheritance , and portion . Ioh. 6.32 , 33. My Father giveth you the true bread , from heaven , for the bread of God is he which cometh down from heaven ; and giveth life unto the world . God hath given him as bread to poor starving creatures , that by faith they might eat , and live . And so he told the Samaritaness , Ioh. 4 10. If thou knewest the gift of God , and who it is that saith unto thee give me to drink ; thou wouldst have asked of him , and he would have given thee living waters . Bread and water are the two necessarys for the support of natural life , God hath given Christ you see to be all that , and more , to the spiritual Life . How this gift of Christ was the highest and fullest manifestation of the love of God that ever the world saw ? And this will be evidenced by the following particulars . ( 1. ) If you consider how near and dear Jesus Christ was to the Father . He was his Son , his only Son ; saith the Text. The Son of his Love. The darling of his soul. His other self . Yea one with himself . The express Image of his person . The brightness of his Fathers glory . In parting with him , he parted with his own heart , with his very bowels , as I may say . Yet to us a Son is given , Esa. 9.6 . And such a Son as he calls his dear Son , Col. 1.13 . A late writer tells us that he hath been informed that in the Famine in Germany , a poor family being ready to perish with Famine ; the Husband made a motion to the Wife , to sell one of the Children for bread , to relieve themselves , and the rest . The Wife at last consents it should be so , but then they began to think , which of the four should be sold. And when the eldest was named , they both refused to part with that , being their first born , and the beginning of their strength . Well , then they came to the second ; but could not yield that he should be sold ; being the very picture and lively image of his Father . The third was named , but that also was a child that best resembled the mother . And when the youngest was thought on , that was the Benjamin : The child of their old age And so were content rather to perish altogether in the Famine , than part with a child for relief . And you know how tenderly Iacob took it , when his Ioseph and Benjamin were rent from him . What is a child ; but a piece of the parent wrapt up in another skin ? And yet our dearest children are but as strangers to us , in comparison of the unspeakable dearness that was betwixt the Father and Christ. Now that he should ever be content to part with a Son , and such an only one ; is such a manifestation of Love , as will be admired to all Eternity . And then ( 2. ) let it be considered , to what he gave him , even to death and that of the Cross ; to be made a curse for us . To be the scorn and contempt of men . To the most unparalell'd sufferings that ever were inflicted or born by any . It melts our bowels , it breaks our hearts to behold our children striving in the pangs of death . But the Lord beheld his Son struggling under agonies that never any felt before him . He saw him falling to the ground , groveling in the dust , sweating blood , and amidst those agonies turning himself to his Father ; and with an heart rending cry beseeching him , Father if it be p●ssible , let this cup pass . Luk. 22.42 . To wrath , to the wrath of an infinite God without mixture , to the very torments of hell , was Christ delivered ; and that by the hand of his own Father . Sure then , that love must needs want a name , which made the Father of mercies deliver his own only Son , to such miserys for us . ( 3. ) It is a special consideration to enhance the love of God in giving Christ , that in giving him , he gave the richest Jewel in his Cabinet . A mercy of the greatest worth and most inestimable value . Heaven it self is not so valuable and precious as Christ is . He is the better half of heaven . And so the Saints account him . Psal. 73.25 . Whom have I in heaven but thee ? Ten thousand thousand worlds , ( saith one ) as many worlds as Angels can number ; and then as a new world of Angels can multiply : would not all be the balk of a ballance , to weigh Christs Excellency , Love , and sweetness . O what a fair one ! What an only one ! What an excellent lovely ravishing one , is Christ. Put the Beauty of ten thousand Paradices , like the garden of Eden into one ; put all Trees , all Flowers , all Smells , all Colours , all Tasts , all Ioys , all Sweetness , all Loveliness in one ; O what a fair and excellent thing would that be ! And yet it should be less to that fair and dearest well beloved Christ , than one drop of rain to the whole Seas , Rivers , Lakes , and Fountains of ten thousand Earths . Christ is heavens wonder , and earths wonder . Now for God to bestow the mercy of mercys , the most precious thing in heaven or earth upon poor sinners : and as great , as lovely , as excellent as his Son was ; yet not to account him too good to bestow upon us , what manner of love is this ! ( 4. ) Once more , let it be considered on whom the Lord bestowed his Son. Upon Angels ? No , but upon men . Upon man his friend ? No , but upon his enemies . This is Love ; And on this consideration the Apostle lays a mighty weight in Rom. 5.8 , 9 , 10. But God ( saith he ) commendeth his love towards us , in that while we were yet sinners , Christ dyed for us . — When we were enemies we were reconciled to God by the death of his Son. Who would part with a Son , for the sake of his dearest friends ? but God gave him to , and delivered him for enemies . O Love unspeakable ! ( 5. ) Lastly , let us consider how freely this gift came from him . It was not wrested out of his hand by our importunity , for we as little desired , as deserved it . It was surprizing , preventing , eternal love that delivered him to us . Not that we loved him , but he first loved us . 1 Ioh. 4.19 . Thus , as when you weigh a thing ; you cast in weight after weight , till the scales break : so doth God , one consideration upon another to overcome our hearts , and make us admiringly to cry , what manner of Love is this ! And thus I have shewed you what Gods giving of Christ is . And what matchless love is manifested in that incomparable gift . Next we shall apply this , in some practical Corolaries . Corolary 1. Learn hence the exceeding preciousness of Souls ; and at what an high rate God values them , that he will give his Son , his only Son out of his bosom as a ransom for them . Surely this speaks their preciousness . God would not have parted with such a Son , for small matters . All the world could not redeem them . Gold and Silver could not be their ransom . 1 Pet. 1.18 . So speaks the Apostle , You were not redeemed with corruptible things , as Silver and Gold ; but with the precious blood of Christ. Such an esteem God had of them , that rather than they should perish : Jesus Christ shall be made a man , yea a curse for them . O then learn to put a due value upon your own souls . Don't sell that cheap , which God hath paid so dear for . Remember what a treasure you carry about you . The glory that you see in this world , is not equivolent in worth to it , Matth. 16.26 . What shall a man give in exchange for his Soul ? Corolary 2. If God have given his own Son for the world , then it follows , that those for whom God gave his own Son , may warrantably expect any other Temporal mercies from him . This is the Apostles Inference , Rom. 8.32 . He that spared not his own Son , but delivered him up to death for us all ; how shall he not with him freely , give us all things ? And so 1 Cor. 3.21 ▪ 22. All is yours , for ye are Christs , ( i. e. ) They hold all other things in Christ ; who is the Capital , and most comprehensive mercy . To make out the grounds of this comfortable deduction , let these four things be pondered , and duly weighed in your thoughts . ( 1. ) No other mercy you need , or desire , is , or can be so dear to God , as Jesus Christ is . He never layed any other thing in his bosom , as he did his Son. As for the world and the comforts of it , it is the dust of his feet , he values it not . As you see by his providential disposals of it ; having given it to the worst of men . All the Turkish Empire ( said Luther ) as great and glorious as it is , is but a crum which the Master of the family throws to the Dogs . Think upon any other outward enjoyment that 's valuable in your eyes , and there is not so much compare betwixt it , and Christ , in the esteem of God , as is betwixt your dear Children , and the Lumber of your houses , in your esteem . If then God have parted so freely from that which was infinitly dearer to him than these , how shall he deny these , when they may promote his glory and your good ? ( 2. ) As Jesus Christ was nearer the heart of God than all these , so Christ is in himself much greater , and more excellent than them all ; Ten thousand worlds , and the glory of them all , is but the dust of the ballance , if weighed with Christ. These things are but poor creatures , but he is over all ; God blessed for ever . Rom. 9.5 . They are the common gifts , but he is the gift of God. Joh. 4.10 . They are ordinary mercys , but he is the mercy , Luk. 1.72 . As one Pearl or precious stone is greater in value than ten thousand common pebbles . Now , if God have so freely given the greater , how can you suppose he should deny the lesser mercys ? Will a man give to another a large inheritance , and stand with him for a trifle . How can it be . ( 3. ) There is no other mercy you stand in want of , but you are entitled to it by the gift of Christ. It is ( as to right ) conveyed to you with Christ. So in the forecited , 1 Cor. 3.21 , 22 , 23. The world is yours , yea , all is yours ; for ye are Christs . So 2 Cor. 1.20 . For all the promises of God in Christ , in him they are , yea , and in him Amen . With him he hath given you all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 6.17 . Richly to enjoy . The word signifies rem aliquam cum laetitia percipere . To have the sweet relish , and comfort of an enjoyment . So have we in all our mercys , upon the account of our title to them in Christ. ( 4. ) Lastly , if God have given you this nearer , greater , and all comprehending mercy when you were enemies to him ; and alienated from him : it is not imaginable he should now deny you any inferiour mercy , when you are come into a state of reconciliation and amity with him . So the Apostle reasons , Rom. 5.8 , 9 , 10. For if when we were enemies , we were reconciled to God by the death of his Son ; much more being reconciled , we shall be saved by his life . And thus you have the second Inference with its grounds . Corolary 3. If the greatest love hath been manifested in giving Christ to the world , then it follows , that the greatest evil and wickedness is manifested in despising , slighting , and rejecting Christ. 'T is sad to abuse the love of God manifested in the lowest gift of providence , but to sleight the richest discoveries of it ; even in that peerless gift ; wherein God commends his love in the most taking and astonishing manner : this is sin with a witness . Blush O heavens , and be astonished O earth ; yea , be ye horribly afraid . No guilt like this . The most flagitious wretches among the barbarous Nations , are innocent in comparison of these . But are there any such in the world ? Dare any slight this gift of God ? indeed , if mens words might be taken ; there are few or none that dare do so ; but if their lives and practices may be believed ; this , this is the sin of the far greater part of the Christianized world . Witness the lamentable stupidity and supiness , witness the contempt of the Gospel , witness the hatred and persecution of his Image , Laws , and People . What is the language of all these but a vile esteem of Jesus Christ. And now let me a little expostulate with these ungrateful souls that trample underfoot the Son of God. That value not this love that gave him forth . What is that mercy which you so contemn , and undervalue ? Is it so vile and cheap a thing , as your entertainment speaks it to be ? Is it indeed worth no more than this in your eyes ? Surely you will not be long of that opinion . Will you be of that mind think you , when death and Judgement shall have throughly awakned you ? O no , then a thousand worlds for a Christ. As its storied of our Crook-back'd Richard , when he lost the field and was in great danger by his enemies that pressed upon him ; O now ( said he ) a Kingdom for an Horse . Or think ye that any beside you in the world are of your mind ? You are deceived , if you think so . To them that believe he is precious through all the world , 1 Pet. 2.7 . And in the other world , they are of a quite contrary mind . Could you but hear what is said of him in heaven , in what a dialect the Saved of the Lord do extoll their Saviour : or could you but imagine the self revenges , the self torments which the damned suffer for this their folly : and what a value they would set upon one tender of Christ , if it might but again be hoped for : you would see that such as you , are the only despisers of Christ. Beside , methinks its astonishing , that you should despise a mercy in which your own souls are so dearly , so deeply , so everlastingly concerned in ; as they are in this gift of God. If it were but the soul of another , nay less , if but the body of another ; and yet less than that , if but anothers beast , whose life you could preserve , you are obliged to do it : but when it is thy self , yea , the best part of thy self ; thine own invaluable soul that thou ruinest and destroyest hereby : Oh what a monster art thou to cast it away thus ! What! will you slight your own souls ? Care you not whether they be saved , or whether they be damned ? Is it indeed an indifferent thing with you , which way they fall at death ? Have you imagined a tollerable Hell ? Is it easie to perish ? Are you not only turned Gods enemies , but your own too ? O see what monsters can sin turn men and women into ! O the stupifying , besotting , intoxicating power of Sin ! But perhaps you think that all these are but uncertain sounds , with which we alarm you . It may be thine own heart will Preach such Doctrine as this to thee . Who can assure thee of the reallity of these things ? What shouldst thou trouble thy self about an invisible world ? or be so much concerned for what thine eyes never saw , nor didst ever receive the report from any that have seen them ? Well , though we cannot now shew you these things , yet shortly they shall be shewn you : and your own eyes shall behold them . You are convinced and satisfied that many other things are real , which you never saw . But be assured , that if the word spoken by Angels was stedfast , and every transgression , and disobedience received a just recompence of reward : How shall we escape , if we neglect so great salvation ? Which at first began to be spoken to us by the Lord , and was confirmed to us by them that heard him : God also bearing them witness , Heb. 2.2 , 3 , 4. But if they be certain , yet they are not near . It will be a long time before they come : poor soul , how dost thou cheat thy self ! It may be not by twenty parts , so long a time as thine own phancy draws it forth for thee . Thou art not certain of the next moment . And suppose what thou imaginest , what is Twenty or Forty years when it is past ? yea , what is a thousand years , to the vast eternity ? Go trifle away a few days more , sleep out a few nights more , and then lie down in the dust ; it will not be long ere the Trump of God shall awaken thee : and thine eyes shall behold Jesus coming in the clouds of heaven , and then you will know the price of this sin . O therefore if there be any sence of eternity upon you , any pity or love for your selves in you , if you have any concernments more than the beasts that perish , despise not your own offered mercies , slight not the richest gift , that ever was yet opened to the world , and a sweeter cannot be opened to all Eternity . The FIFTH SERMON . JOH . I.XIV. And the Word was made flesh , and dwelt among us , &c. YOU have heard the Covenant of Redemption opened . The work therein propounded by the Father , and consented to by the Son ; is such as infinitly exceeds the power of any meer Ceature to perform . He that undertakes to satisfie God by obedience for the sin of man , must himself be God. And he that performeth such a perfect obedience , by doing and suffering all that the Law required in our rooms , must be man. These two natures must be united in one person , else there could not be a concourse or co-operation of either nature , in his mediatory works . How these natures are united in the wonderful person of our Immanuel , is the first part of the great mysterie of of godliness . A Subject studied and adored by Angels . And the mysterie thereof is wrap'd up in this Text. Wherein we have , First , the incarnation of the Son of God plainly asserted . Secondly , that assertion strongly confirmed . In the assertion we have three parts . The person assuming , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , ( i. e. ) the second person , or subsistent in the most glorious Godhead ; call'd the Word , either because he is the scope , and principal matter both of the prophetical , and promisory word . (a) Or because he expounds and reveals the mind and will of God to men , as vers . 18. The only begotten Son , which is in the bosom of the Father ; he hath declared , or expounded him . The Nature assumed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fl●sh , ( i. e. ) the intire humane Nature , consisting of a true humane soul , and body . For so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 3.20 . And the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which answers to it , by a usual Metonymie of a part for the whole , is used , Gen. 6.12 . And the word flesh is rather used here , than man ; on purpose to aggravate , the admirable condescention and abasement of Christ : there being more of vileness , weakness , and opposition to spirit , in this word than in that , (b) as is pertinently noted by some . Hence the whole nature is denominated by that part and called flesh . The Assumption it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was made not fuit he was , ( as Socinus would render , in design to overthrow the existence of Christs glorify'd body now in heaven . ) But factus est , it was made , ( i. e. ) he took , or assumed the true humane nature , ( called flesh , for the reason before rendred ) into the unity of his divine person ; with all its integral parts , and essential properties ; and so was made , or became a true and real man , by that assumption . The Apostle speaking of the same act . Heb. 2.16 . Uses another word , He took on him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly rendred , he took on him , or he assumed . Which assuming , though inchoative it was the work of the whole Trinity , God the Father , , in the Son , by the spirit forming , on creating that nature ; as if three Sisters should make a garment betwixt them , which only one of them wears : yet terminative , it was the act of the Son only . 'T was he only that was made flesh . And when 't is said , he was made flesh , misconceive not , as if there was a mutation of the Godhead into flesh , for this was performed * not by changing what he was , but by assuming what he was not . As Aug. well expresseth it . As when the Scripture in a like expression saith he was made sin , 2 Cor. 5.21 . And made a curse , Gall. 3.13 . The meaning is not , that he was turned into sin , or into a curse : no more may we think here the Godhead was turned into flesh , and lost its own being and nature ; because it 's said he was made flesh . This is the sum of the Assertion . This assertion [ that the word was made flesh ] is strongly confirmed . He dwelt among us , and we saw his glory . This was no Phantasm , but a most real , and indubitable thing . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitcht his tent , or Tabernacled with us . And we are eye-witnesses of it . Parralel to that , Ioh. 1.1 , 2 , 3. That which was from the beginning , which we have heard , which we have seen , with our eyes , which we have looked upon , and our hands have handled of the word of Life , &c. Declare we unto you . Hence Note . DOCT. That Iesus Christ did really assume the true and perfect nature of man , into a personal union with his divine nature ; and still remains true God , and true man ; in one person for ever . The Proposition contains one of the deepest mysteries in godliness , 1 Tim. 3.16 . A mysterie by which apprehension is dazled , invention astonished ; and all expression swallowed up . If ever the tongues of Angels were desirable to explicate any word of God , they are so here . Great is the interest of words in this Doctrine ; We walk upon the brink of danger . The least tread awry , may ingulph us in the bogs of error . Arrius would have been content if the Council of Nice would but have gratified him in a Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Nestorians also desired but a Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These seemed but small and modest requests , but if granted had proved no small prejudices to Jesus Christ , and his truths . I desire therefore the Reader would with greatest attention of mind , apply himself to these truths . 'T is a Doctrine hard to understand , and dangerous to mistake . I am really of his mind that said * its better not touch the bottom , than not keep within the circle , melius est nescire centrum , quàm non tenere circulum . He did assume a true humane body ; that is plainly asserted , Phil. 2.7 , 8 , &c. Heb. 2.14 , 16. In one place its call'd taking on him the seed of Abraham , and in the Text Flesh. He did also assume a true humane soul , that 's undeniable by its operations , passions , and expiration at last , Matth. 26.38 . and 27.50 . And that both these natures make but one person , is as evident from Rom. 1.3 , 4. Iesus Christ was made of the seed of David according to the flesh , and declared to be the Son of God with power ; according to the Spirit of holiness , by the Resurrection from the Dead . So Rom. 9.5 . Of whom as concerning the flesh , Christ came ; who is over all , God blessed for ever , Amen . But that you may have a sound and clear understanding of this mysterie , I will ( 1. ) open the nature ( 2. ) the effects and ( 3. ) the reasons or ends of this wonderful union . The nature of this union . There be three illustrious and dazling unions in Scripture , That of three persons in one God , essentially . That of two distinct natures , and persons ; by one Spirit , mystically . And this of two distinct natures , in one person ; Hypostatically . This is my task to open at this time . And for the more distinct and perspicuous management thereof , I shall speak to it both Negatively and positively . 1 Think not when Christ assumed our nature that it was united consubstantially , so as the three persons in the Godhead ; are united among themselves . They all have but one and the same nature , and will ; but in Christ are two distinct natures , and wills ; though but one person . Nor yet that they are united Physically , as soul and body are united in one person . For death actually dissolves that , but this is indissoluble . So that when his soul was expir'd , and his body interred ; both soul and body were still united to the second person , as much as ever . Nor yet is it such a mystical union , as is between Christ and B●lievers . Indeed that is a glorious union , but though believers are said to be in Christ , and Christ in them ; yet they are not one person with him . They are not Christed into Christ , or Goded into God ; as blasphemous Familists speaks . But this Assumption of which I speak , 2 is that whereby the second person in the Godhead did take the humane nature into a personal union with himself , by vertue whereof , the manhood subsists in the second person , yet without confusion : both making but one person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Immanuel ; God with us . So that though we truly ascribe a twofold nature to Christ , yet not a double person . For the humane nature of Christ never subsisted seperately and distinctly , by any personal subsistance of its own ; as it doth in all other men ; but from the first moment of conception , subsisted in union with the second person . To explicate this mysterie more particularly , let it be considered . First , The humane nature was united to the second person miraculously , and extraordinarily : being supernaturally fram'd in the womb of the Virgin , by the over-shadowing power of the highest , Luk. 1.34 , 35. By reason whereof it may truly and properly be said , to be the fruit of the womb , not of the loyns of man , but not by man. And this was necessary to exempt the assumed nature from the stain and pollution of Adams Sin , which it wholly escaped ; in as much as he received it not as all others do , in the way of ordinary generation ; wherein Original sin is propagated : but this being extraordinarily produced , was a most pure and holy thing , Luk. 1.35 . And indeed this perfect shining holiness in which it was produced , was absolutely necessary ; both in order to its union with the Divine person , and the design of that union ; which was both to satisfie for , and to sanctifie us . The two natures could not be conjoyned in the person of Christ , had there been the least taint of sin upon the humane nature . For God can have no fellowship with sin , much less be united to it . Or supposing such a conjunction with our sinful nature , yet he being a sinner himself , could never satisfie for the sins of others . Nor could an unholy thing ever make us holy . Such an high-Priest therefore became us as is holy , harmless , undefiled , separate from sinners , Heb. 7.26 . And such an one must he needs be , whom the holy Ghost produces in such a peculiar way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That holy thing . Secondly , As it was produced miraculously , so it was assumed integrally . That is to say Christ took a compleat and perfect humane soul and body , with all and every faculty and member pertaining to it . And this was necessary ( as both Austin and Fulgentius have well observed ) that hereby he might heal the whole nature , of that Leprosie of sin ; which had seiz'd and infected every member and faculty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He assumed all , to sanctifie all ; as Damascen expresseth it . He design'd a perfect recovery by sanctifying us wholly in Soul , Body , and Spirit . And therefore assumed the whole in order to it . Thirdly , He assumed our nature as with all its integral parts , so with all its Sinless infirmities . And therefore it s said of him , Heb. 2.17 . That it behoved him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to all things ( that is all things natural , not formally sinful , as it 's limited by the same Apostle , Heb. 4.15 . ) to be made like unto his brethren . But here our Divines do carefully distinguish infirmities into personal , and natural . Personal infirmities , are such as befall particular persons , from particular causes . Such as Dumbness , Blindness , Lameness , Leprosies , Monstrosities , and other deformities . These it was no way necessary that Christ should ; not did he at all assume but the natural ones , such as Hunger , Thirst , Weariness , Sweating , Bleeding , Mortality , &c. Which though they are not in themselves formally and intrinsecally sinful ; yet are they the effects , and consequents of sin . They are so many marks , that sin hath left of its self upon our natures . And on that account Christ is said to be sent in the likeness of sinful Flesh , Rom. 8.3 . Wherein the gracious condescension of Christ for us , is marvelously signallized . That he would not assume our innocent nature , as it was in Adam before the fall ; while it stood in all its primitive glory , and perfection : but after sin had quite defaced , ruined , and spoil'd it . Fourthly , The humane nature is so united with the Divine , as that each nature still retains its own essential properties , distinct . And this distinction is not , nor can be lost by that union . So that the two understandings , wills , powers , &c. viz. The Divine and humane , are not confounded : but a line of distinction runs betwixt them still , in this wonderful Person . It was the Heresie of the Eutichians condemned by the Council of Chalcedon , to affirm that there was no distinction betwixt the two natures in Christ. Against whom that Council determined , that they were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any immutation , or confusion . Fifthly , The union of the two natures in Christ , is an inseparable Vnion . So that from the first moment thereof , there never was ; nor to Eternity shall be , any Separation of them . If you ask how the union remained betwixt them , when Christs humane Soul and Body were separated from each other upon the Cross ? Is not death the dissolution of union , betwixt Soul and Body ? True , The natural union betwixt his Soul and Body was dissolved by death for a time , but this Hypostatical union remained even then as intire and firm as ever . For though his Soul and Body were divided from each other ; yet neither of them from the Divine Nature . Divines assist our conception of this mysterie by an apt illustration . A man that holds in his hand a Sword sheathed , when he pleaseth , draws forth the Sword ; but still holds that in one hand , and the sheath in the other , and then sheaths it again , still holding it in his hand ; so when Christ dyed his Soul and Body retained their union with the Divine Nature , though not ( during that space ) one with another . And thus you are to form and regulate your conceptions of this great mysterie . Some adumbrations and imperfect similitudes of it may be found in Nature . Among which some * commend that union which the Soul and Body have with each other . They are of different natures , yet both make one individual man. Others * fault this because both these united make but one compleat humane nature ; whereas in Christs person are two perfect natures : and commend to us a more perfect emblem viz. that of the Cyens and the tree or stock , which have two natures , yet make but one tree . But then we must remember that the Cyens wants a root of its own , which is an integral part ; but Christ assumed our nature integrally . This defect is by others * supplyed in the Miscletoe , and the Oak : which have different natures , and the Miscletoe subsists in union with the Oak , still retaining the difference of nature , and though making but one tree yet bears different fruits . And so much to the first thing , namely the nature of this Union . For the effects or immediate results of this marvelous Union , let these three be well considered . First , The two natures being thus united in the person of the mediator , by vertue thereof the properties of each nature are attributed and do truly agree to the whole person : so that it 's proper to say the Lord of glory was crucified , 1. Cor. 2.8 . And the blood of God redeemed the Church , Acts 20.28 . That Christ was both in heaven , and in earth at the same time , Ioh. 3.13 . Yet , we do not believe that one nature doth transfuse or impart its properties to the other , or that it is proper to say the Divine nature Suffered , Bled , or Dyed ; or the humane is omniscient , omnipotent , omnipresent : but that the properties of both natures , are so ascribed to the person ; that it is proper to affirm any of them of him in the concrete , though not abstractly . the right understanding of this would greatly assist in reaching the true sence of the forenamed , and many other dark passages in the Scriptures . Secondly , Another fruit of this Hypostatical union is the singular advancement of the humane nature in Christ far beyond and above what it is capable of in any other person , it being hereby replenished and fill'd with an unparelell'd measure of Divine graces and excellencies , in which respect he is said to be annointed above or before his fellows , Psal. 45.8 . And so becomes the object of adoration , and Divine worship , Acts 7.59 . This the Socinians oppugn with this Argument . He that is worshiped with a Divine worship as he is mediator , is not so worshiped as God : but Christ is worshiped as mediator . But we say that to be worshiped as mediator , and as God ; are not opposite , but the one is necessarily included in the other ; and therein is farther included the ratio formalis sub quâ , of that Divine religious worship . Thirdly , Hence in the last place follows as another excellent fruit of this Union , the concourse and co-operation of each nature to his mediatory works . For in them he acts according to both natures . The humane nature doing what is humane , viz. Suffering , Sweating , Bleeding , Dying : and his Divine nature stamping all these with infinite value ; and so both sweetly concur unto one glorious work , and design of mediation . Papists generally deny that he performs any of his mediatory works as God , but only as man ; but how boldly do they therein contradict these plain Scriptures ? See 2 Cor. 5.19 . Heb. 9.14.15 . And so much as to the second thing propounded , viz. the fruits of this Union . The last thing to be opened is the grounds and reasons of this assumption . And we may say touching that . ( 1. ) That the humane nature was not assumed to any intrinsecal perfection of the Godhead , but to make that humane nature it self perfect . The Divine did not assume the humane nature necessarily , but voluntarily ; not out of indigence , but bounty : not because it was to be perfected by it , but to perfect it , by causing it to lie as a pipe to the infinite all-filling Fountain of grace and glory ; of which it is the great receptacle . ( 2. ) And so consequently to qualify and prepare him for a full discharge of his mediatorship in the offices of our Prophet , Priest , and King. Had he not this double nature in the Unity of his person , he could not have been our Prophet , for as God he knows the mind and will of God , Ioh. 1.18 . Ioh. 3.13 . And as man he is fitted to impart it suitably to us , Deut. 18.15 , 16 , 17 , 18. Compared with Acts 3.22 . As Priest , had he not been man , he could have shed no blood , and if not God , it had been no adaequate value for us , Heb. 2.17 . Acts 20.28 . As King , had he not been man , he had been an Heterogenous , and so no fit head for us . And if not God he could neither rule nor defend his Body the Church . These then were the designs and ends of that assumption . Vse 1. Let all Christians rightly inform their minds in this truth , of so great concernment in Religion ; and hold it fast against all subtil adversaries that would wrest it from them . The Learned Hooker observes that the dividing of Christs Person which is but one , and the confounding , of his Natures which are two ; hath been the occasion of these errors which have so greatly disturbed the peace of the Church . The Arrians deny'd his Deity , leveling him with other meer men . The Apollinarians maimed his humanity . The Sabellians affirmed that the Father and Holy Ghost were incarnated , as well as the Son ; and were forced upon that absurdity by another error viz. denying three distinct persons in the Godhead : and affirming they were but three names . The Euticheans confounded both natures in Christ , denying any distinction of them . The Seleusians affirmed that he uncloathed himself of his humanity when he ascended , and hath no humane Body in Heaven . The Nestorians so rent the two natures of Christ assunder , as to make two distinct persons of them . But ye ( Beloved ) have not so learned Christ. Ye know he is ( 1. ) true and very God. ( 2. ) True and very man : that ( 3. ) these two natures make but one person , being united inseparably ( 4. ) That they are not confounded or swallowed up one in another but remain still distinct in the person of Christ. Hold ye the form of sound words which cannot be condemned . Great things hang upon all these truths . Oh suffer not a stone to be loosed out of the Foundation . Vse 2. Adore the love of the Father , and Son ; who bid so high for your Souls : and at this rate were contented you should be recovered . First , The love of the Father is herein admirably conspicuous ; who so vehemently willed our salvation , that he is content to degrade the darling of his Soul : to so vile and contemptible a state , which was upon the matter an undoing to him , in point of reputation : as the Apostle intimates , Phil. 2.7 . If two persons be at variance , and the superiour , who also is the wronged person , begin to stoop first , and say , you have deeply wronged me , yea , your blood is not able to repair the wrongs you have done me : however such is my love to you , and willingness to be at peace with you ; that I will part with what is most dear to me in all the world , for peace sake , yea , though I stoop below my self , and seem as it were to forget my own relation and endearments to my own Son , I will not suffer such a breach betwixt me , and you , Ioh. 3.16 . God so loved the world that he gave his only begotten Son. And how astonishing is the love of Christ ! that would make such a stoop as this , to exalt us ! Oh 't is ravishing to think that he should pass by a more excellent and Noble Species of Creatures , refusing the Angellical nature , Heb. 2.16 . To take Flesh. And not to * solace and dispart himself in it neither ; not to experience sensitive pleasures in the body ; for as he needed them not , being at the Fountain head of the highest joys , so it was not at all in his design , but the very contrary ; even to make himself a Subject capable of sorrows , wounds , and tears . It was as the Apostle elegantly expresseth it in Heb. 2.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That he might sensibly tast what relish Death hath , and what bitterness is in those pangs and agonies . Now O that you would get your hearts suitably imprest and affected with these high expressures , of the love both of the Father and Son. How is the courage of some Noble Romans celebrated in the story , for the brave adventures they made for the Common-wealth ! But they could never stoop as Christ did , being so infinitly below him in personal dignity . Vse 3. And here the infinite wisdom hath also left a famous and everlasting mark of it self , which invites , yea , even chains the eyes of Angels and men to it self . Had there been a general Council of Angels , to advise upon a way of recovering poor sinners ; they would all have been at an everlasting demur and loss about it . It could not have entred their thoughts , ( though they are Intelligencies , and most sagatious Creatures ; ) that ever mercy , pardon , and grace should find such a way as this , to issue forth from the heart of God ; to the hearts of sinners . Oh how wisely is the method of our recovery laid ! So that Christ may well be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 1.24 . The power , and wisdom of God. For as much as in him the Divine wisdom is more glorified , than in all the other works of God , upon which he hath imprest it . Hence it is that some of the School-men affirm ( though I confess my self unsatisfied with it , ) that the incarnation of Christ was in it self so glorious a demonstration of Gods wisdom and power , and thereupon so desirable in it self ; that though man had not sinned , yet Christ would have been made man. Vse 4. Hence also we infer the incomparable sweetness of the Christian Religion , that shews poor sinners such a fair Foundation to rest their trembling Consciences upon . While poor distressed Souls look to themselves , they are perpetually puzled . That 's the cry of distressed natural conscience , Mica . 6.6 . Where with shall I come before the Lord , the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how shall I prevent or anticipate the Lord ? and so Montanus renders it in quo preoccupabo Dominum , conscience sees God arming himself with wrath to avenge himself for sin , crys out , O how shall I prevent him ! If he would accept the fruit of my body ( those dear pledges of nature ) for the sin of my Soul , he should have them : But now we see God coming down in flesh , and so intimately uniting our flesh to himself ; that it hath no proper subsistance of its own , but is united with the Divine person , hence it 's easie to imagine what worth and value must be in that blood , and how eternal love springing forth triumphantly from it , flourishes into Pardon , Grace , and Peace . Here is a way in which the sinner may see Justice and Mercy kissing each other , and the latter exercised freely , without prejudice to the former . All others Consciences through the world lie either in a deep sleep in the Devils arms , or else are rouling ( Sea sick ) upon the waves of their own fears , and dismal presages . O happy are they that have dropt Anchor on this ground , and not only know they have peace , but why they have it . Vse 5. Oh how great concernment is it , that Christ should have Vnion with our particular persons , as well as with our common nature ? For by this Union with our nature alone , never any man was , or can be Saved . Yea , let me add ; that this Union with your natures is utterly in vain to you , and will do you no good ; except he have union with your persons by faith also . It is indeed infinite mercy that God is come so near you , as to dwell in your flesh ; and that he hath fitted such an excellent Method to save poor sinners in ; And hath he done all this ? Is he indeed come home , even to your own doors to seek Peace ? Doth he vail his unsupportable glory under flesh , that he might treat thee more familiarly ? And yet do you refuse him , and shut your hearts against him ? Then hear one word , and let thine ears tingle at the sound of it ; thy sin is hereby aggravated beyond the sin of Devils , who never sin'd against a Mediator in their own nature ; who never despised , or refused ; because indeed they were never offered terms of Mercy , as you are . And I doubt not but the Devils themselves who now tempt you to reject , will to all Eternity upbraid your folly for rejecting this great Salvation ; which in this excellent way is brought down , even to your own doors . Vse 6. If Jesus Christ have assumed our nature , Then he is sensibly toucht with the infirmities that attend it ; and so hath pity and compassion for us under all our burdens . And indeed this was one end of his assuming it , that he might be able to have compassion on us , as you read , Heb. 2.17.18 . Wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful High-Priest , in things pertaining to God ; to make reconciliation for the sins of the people . For in that he himself hath suffered , being tempted ; he is able to succour them hat are tempted . O what a comfort is this to us , that he who is our High-Priest in Heaven , hath our nature on him , to enable him to take compassion on us ! Vse 7. Seventhly , Hence we see , To what an height God intends to build up the happiness of man , in that he hath layed the Foundation thereof so deep , in the incarnating of his own Son. They that intend to build high , use to lay the Foundation low . The happiness and glory of our Bodies , as well as Souls , is founded in Christs taking our flesh upon him . For therein as in a Model , or Pattern , God intended to shew , what in time he resolves to make of our Bodies . For he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transform our vile Bodies , and make them one day conformable to the glorious Body of Jesus Christ , Phil. 3.21 . This flesh was therefore assumed by Christ , that in it might be shewn , as in a Pattern , how God intends to honour and exalt it . And indeed a greater honour cannot be done to the nature of man , than what is already done it by this grace of union . Nor are our persons capable of an higher glory , than what consists in their conformity to this glorious head . Indeed the flesh of Christ will ever have a distinct glory from ours in Heaven , by reason of this Union . For being the the Body which the word assumed , it is two ways advanced singularly above the Flesh and Blood of all other men , viz. Subjectively and Objectively , Subjectively , it is the Flesh and Blood of God , Acts 20.28 . And so hath a distinct and incommunicable glory of its own . And Objectively , it is the Flesh and Blood which all the Angels and Saints adore . But though in these things it be supereminently exalted , yet it is both the Medium and Pattern of all that glory which God designs to raise us to . Vse 8. Lastly , How wonderful a comfort is it that he who dwells in our Flesh is God! What Joy may not a poor believer make out of this ? What comfort one made out of it , I will give you in his own words . I see it a work of God ( saith he ) that experiences are all lost when Summons of improbation to prove our Charters of Christ to be counterfeit , are raised against poor Souls , in their heavy Tryals . But let me be a sinner and worse than the chief of Sinners : yea a guilty Devil , I am sure my well beloved is God. And my Christ is God. And when I say my Christ is God , I have said all things . I can say no more . I would , I could build as much on this , My Christ is God , as it would bear : I might lay all the world upon it . God and Man in one Person , Oh thrice happy conjunction ! As Man , he is full of experimental sence of our Infirmities , Wants , and Burdens ; and as God he can support , and and supply them all . The aspect of Faith upon this wonderful Person , how relieving , how reviving , how abundantly satisfying is it ? God will never divorce the believing Soul , and its comfort , after he hath marryed our nature to his own Son , by the Hypostatical : and our persons also by the blessed Mystical Union . The SIXTH SERMON . JOH . VI. XXVII . For him hath God the Father Sealed . YOU have heard Christs compact or agreement with the Father , in the Covenant of Redemption . As also what the Father did in pursuance of the ends thereof ; in giving his Son out of his bosom , &c. Also what the Son hath done towards it in assuming Flesh. But though the glorious work be thus far advanced , yet all he should act in that assumed Body , had been invallid and vain , without a due call , and Commission from the Father so to do . Which is the import of the words now before you . This Scripture is a part of Christs excellent reply to a self-ended generation , who followed him , not for any Spiritual excellencies that they saw in him ; or Soul advantages they expected by him , but for bread . Insteed of making his service their meat and drink , they only served him that they might eat , and drink . Self is a thing may creep into the best hearts , and actions ; but it only predominates in the Hypocrite . These people had sought Christ from place to place , and having at last found him , they salute him with an impertinent complement , Rabbi , when camest thou hither ? vers . 25. Christs reply is partly disswasive , and partly directive . He disswades them from puting the secondary and subordinate , in the place of the principal , and ultimate end . Not to prefer their Bodies to their Souls . Their fleshly accommodations , to the glory of God. Labour not for the meat that perisheth . Wherein he doth not take them off from their lawful labours , and callings : but he disswades them , first , from minding these things too intently , and secondly , he disswades them from that odious Sin of making Religion but a pretence for the belly . And it is partly directive , and that in the main end and business of Life . But labour for that meat which endures to Eternal Life . To get bread for your Souls , to live Eternally by . And that he might engage their diligence in seeking it to purpose , he shews them not only where they may have it , [ Which the Son of Man shall give you ] but also how they may be fully satisfied that he hath it for them ; in the clause I have pitched on , For him hath God the Father Sealed . In these words are three parts observable . First , The Person Sealing , or investing Christ with Authority and Power . Which is said to be God the Father . Though all the Persons in the Godhead are equal in nature , dignity , and power : yet in their operation there is an order observed among them . The Father sends the Son , The Son is sent by the Father , The Holy Ghost is sent by both . Secondly , The Subject in which God the Father lodges this Authority [ Him ] that is the Son of Man. Jesus Christ he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first receptacle of it . And he must here be understood exclusively . God the Father hath so Sealed him , as he never Sealed any other before him , or that shall arise after him . No name is given in heaven or earth , but this name by which we are Saved , Acts 4.12 . The government is upon his shoulders , Isa. 9. Thirdly , Here is farther observable ; the way and manner of the Fathers delegating and committing this Authority to Christ. And that is by Sealing him . Where we have both a Metonymie , the Symbal of Authority , being put for the Authority it self . And a Metaphor , Sealing which is a humane act , for the ratifying and confirming an Instrument or grant ; being here applied to God. Like as Princes by Sealed Credentials , confirm the Authority of those that are sent by them . As the Dutch Annatators well express the meaning of it . Hence we Note . DOCT. That Iesus Christ did not of himself undertake the work of our Redemption , but was solemnly Sealed unto that work , by God the Father . When I say he did not of himself undertake this work , I mean not that he was unwilling to go about it ; for his heart was as fully and ardently engaged in it as the Fathers was : so he tells us , Psal. 4.7 . Loe I come to do thy will O God , thy Law is in my heart . But the meaning is , he came not without a due call and full commission from his Father . And so it is to be understood in opposition to intrusion , not voluntary susception . And this is the meaning of that Scripture , Ioh. 8.42 . I proceeded and came from God , neither came I of my self but he sent me . And this the Apostle plainly expresseth and fully clears , Heb. 5.4 , 5. And no man taketh this honour to himself , but he that is call'd of God as was Aaron ; so also Christ glorified not himself , to be made an High-Priest : but he that said unto him thou art my Son. And on the account of these Sealed Credentials he received from his Father he is called the Apostle and High-Priest of our profession , Heb. 3.1 . ( i. e. ) One called and sent forth by the Fathers Authority . Our present business then is to open Christs commission , and view the great Seal of Heaven , by which it was ratified . And to preserve a clear Method in the explication of this great truth , into which your Faith and comfort is resolved ; I shall First shew what was the work and office to which the Father Sealed him . Secondly , What his Sealing to this work doth imply . Thirdly , How , and by what acts the Father Sealed him to it . Fourthly , Why it was necessary that he should be thus Sealed , and authorized by his Father . And then improve it , in its proper Uses . What was that office or work to which his Father Sealed him ? I answer more generally , he was Sealed to the whole work of mediation for us , thereby to recover and save all the elect , whom the Father had given him . So Ioh. 17.2 . It was to give Eternal Life to as many as were given him . It was to bring Iacob , again to him , Esa. 49.5 . Or as the Apostle expresses it , Pet. 3.18 . That he might bring us to God. More particularly in order to the sure and full effecting of this most glorious design , he was Sealed to the offices of a Prophet , Priest , and King ; that so he might bring about and compass this work . First , God Sealed him a commission to Preach the glad tidings of Salvation to sinners . This commission Christ opened , and read in the audience of the people , Luk. 4.18 , 19 , 20 , 21. And when he had opened the Book , he found the place where it is written ; the Spirit of the Lord is upon me , because he hath annointed me to Preach the Gospel to the poor ; he hath sent me to heal the broken hearted , to Preach deliverance to the Captives , and the recovering of sight to the blind ; to set at liberty them that are bruised . To Preach the acceptable year of the Lord. And he closed the Book , &c. And he began to say unto them , this day is this Scripture fulfilled in your ears . He also Sealed him to the Priesthood , and that the most excellent . Authorizing him to execute both the parts of it , viz. Oblatory , and intercessory . He call'd him to offer up himself a Sacrifice for us . I have power ( saith he ) to lay down my Life , this commandment have I received of my Father , Joh. 10.18 . And upon that account his offering up of his Blood , is by the Apostle stiled an act of obedience , as it is , Phil. 2.8 . He became obedient unto death . He also call'd him to intercede for us , Heb. 7.21 , 24 , 25. Th●se Priests were made without an Oath , but this with an Oath ; by him that said unto him , the Lord Sware and will not repent ; thou art a Priest for ever . Because his Sacrifice is vertually continued in his living for ever to make intercession . As it is vers . 24. Yea he call'd him to his Regal office he was set upon the highest throne of Authority by his Fathers commission , as it is , Matth. 28.18 . All power in heaven and earth , is given to me . To all this was Christ Sealed and Authorized by his Father . What doth the Fathers Sealing of Christ to this work and office imply ? There are divers things implyed in it . As First , The validity and efficacy of all his mediatory acts . For by vertue of this his Sealing , what ever he did was fully ratified . And in this very thing lies much of a believers comfort and security . For as much as all acts done without commission and authority , ( how great or able so ever the person that doth them is ) yet are in themselves null and void . But what is done by commission and authority , is Authentick and most allowable among men . Had Christ come from heaven and entred upon his Mediatory work , without a due call , our Faith had been stumbled at the very threshold , but this greatly satisfies . Secondly , It imports the great obligation lying upon Jesus Christ to be faithful , in the work he was Sealed to . For the Father in this commission devolves a great trust upon him ; and relies upon him for his most faithful discharge thereof . And indeed upon this very accompt , Christ reckons himself specially obliged to pursue the Fathers design and end , Ioh. 9.4 . I must work the works of him that sent me . And Joh. 5.30 . I seek not my own will , but the will of the Father which sent me . S●ill his ●ye is upon that Work , and Will of his Father . And he reckons himself under a nec●ssity of punctual and precise obedience to it . And as a faithful servant will have his own will swallowed up in the Fathers will. Thirdly , It imports Christs compleat qualification or instumental fitn●ss , to serve the Fathers design and end in our recovery . Had not God known him to be every way fit and qualified for the Work , he would never have Sealed him a commission for it . M●n may , but God will not Seal an unfit or incapable person for his work . And indeed what ever is desirable in a servant , was eminently found in Christ. For faithfulness , none like him . Moses indeed was faithful to a Pin , but still as a Servant : but Christ as a Son , Heb. 3.2 . He is the faithful and true witn●ss , Rev. 1.5 , For Zeal , none like him . The Zeal of Gods house did eat him up , Ioh. 2.16 , 17. He was so intent upon his Fathers work , that he forgat to eat bread , counting his work his meat , and drink , Ioh. 4.32 . Yea , and love to his Father carryed him on through all his work , and made him delight in the hardest piece of his service . For he served him as a Son , Heb , 3.5 , 6. All that ever he did was done in love . For wisdom , none like him . The Father knew him to be most wise , and said of him before he was imploy'd , Behold my Servant shall deal prudently , Isa , 52.13 . To conclude , for self-denial , never any like him ; he sought not his own glory but the glory of him that sent him , Ioh. 8.50 . Had he not been thus faithful Zealous , full of love , prudent , and self-denying ; he had never been imployed in this great affair . Fourthly , It implys Christs sole authority in the Church , to appoint and enjoyn what he pleaseth . And this is his peculiar prerogative . For the Commission God Sealed him in the Text , is a single , not a joynt Commission he hath Sealed him , and none beside him . Indeed there were some that pretended a call and commission from God , but all that were before him , were Thieves and Robbers , that came not in at the door , as he did , Ioh. 10.8 . And he himself foretels , that after him some should arise , and labour to deceive the world , with a feigned Commission and a counterfeit Seal , Matth. 24.24 . There shall arise false Christs , and false Prophets , and shall shew great signs and wonders : insomuch that if it were possible , they should deceive the very Elect. But God never commissionated any besides him , neither is there any other name under heaven , Acts 4.12 . Thus you see how the validity of his Acts , his obligation to be faithful . His compleat qualifications , and sole Authority in the Church , are imported in his Sealing . Next , Let us enquire how God the Father Sealed Jesus Christ to this work , and we shall find that He was Sealed by four acts of the Father . First , By Solemn designation to this work . He singled him out and set him apart to it , and therefore the Prophet Isaiah cap. 42. vers . 1. Calls him Gods Elect. And the Apostle Peter , 1 Pet. 2.4 . Chosen of God. This word which we render Elect , doth not only signifie one that in himself is eximious , worthy , and excellent ; but also one that is set apart and designed , as Christ was for the work of mediation . And so much is carryed in Ioh. 10.36 . Where the Father is said to sanctifie him ( i e. ) to separate , and devote him to this Service . Secondly , He was Sealed not only by Solemn designation , but also by Supereminent , and unparalell'd Sanctification . He was annointed , as well as appointed to it . The Lord filled him with the spirit , and that without measure , to qualify him for this Service . So Isa. 61.1 , 2 , 3. The Spirit of the Lord is upon me , because he hath annointed me to Preach , &c. Yea , the spirit of the Lord was not only upon him , but he was full of the Spirit , Luk. 4.1 . And so full as never was any beside him . For God annointed him with the oyl of gladness , above his fellows . Psal. 45.7 . Believers are his fellows , or copartners of this Spirit . They have an annointing also ; but not as Christ had . In him it dwelt in its fullness , in them according to measure . It was poured out on Christ our head abundantly , and ran down to the hem of his garment . God gave not the Spirit to him by measure , Ioh. 3.34 . God filled Christs humane nature to the utmost capacity , with all fulness of the Spirit of knowledge , wisdom , love , &c. Beyond all Creatures ; for the plenary , and more effectual administration of his mediatorship . He was full extensively , with all kinds of grace . And full intensively , with all degrees of grace . It pleased the Father that in him should all fulness dwell , Col 1.19 . As light in the Sun , or water in a Fountain , that he might not only fill all things , as the Apostle speaks , Eph. 1.22 . But that he might be prompt , expedite , and every way fit to discharge his own work , which was the next and mediate end of it . So that the holy oyl that was poured out upon the heads of Kings and Priests , whereby they were consecrated to their offices ; was but Typical ; of the Spirit by which Christ was consecrated , or Sealed to his Offices . Thirdly , Christ was Sealed by the Fathers immediate testimony from Heaven , whereby he was declared to be the Person whom the Father had solemnly designed and appointed to this work . And God gave this extraordinary testimony of him , at two remarkable seasons . The one was Just at his entrance upon his Publique Ministry , Matth. 3. ult . The other but a little before his sufferings , Matth. 17.5 . This voice was not formed by such Organs and Instruments of speech as ours are , but by creating a voice in the air , which the people hear sounding thereby this God owned , approved , and as by a Seal ratified his work . Fourthly , Christ was Sealed by the Father , in all those extraordinary miraculous works wrought by him , in which the Father gave yet more full and convincing testimonies to the world , that this was he whom he had appointed to be our Mediator . These were convictive to the world , that God had sent him . And that his Doctrine was of God. God annointed Iesus of Nazareth with the Holy Ghost and power , who went about doing good ; and healing all that were oppressed of the Devil ; for God was with him , Acts 10.38 . And so Ioh. 5.36 . I have a greater witness than that of John , for the works which the Father hath given me to finish , the same works that I do bear witness of me , that the Father hath sent me . Therefore he still refer'd those that doubted of him , or of his Doctrine , to this Seal of his Father : even the miraculous works he wrought in the power of God. Matth. 11.3.4 , 5. And thus the Father Sealed him . Lastly , We will enquire why it was necessary Christ should be Sealed by his Father to this work . And there are these three weighty reasons for it . First , Else he had not corresponded with the Types which prefigured him , and in him it was necessary that they be all accomplished . You know under the Law , the Kings and High-Priests had their Inaugurations , by solemn unctions ; in all which this consecration , or Sealing of Christ to his work , was shadow'd out . And therefore you shall find , Heb. 5.4 , 5. No man taketh this honour to himself , but he that is call'd of God , as was Aaron ; so also ( mark the necessary correspondency betwixt Christ and them ) Christ glorifi'd not himself to be made an High-Priest , but he that said unto him thou art my Son. Secondly , Moreover hereby the hearts of believers are the more engaged to love the Father , in as much as it appears hereby that the Fathers love and good will to them , was the Original and Spring of their Redemption . For had not the Father Sealed him such a Commission , he had not come ; but now he comes in the Fathers name , and in the Fathers love , as well as his name : and so all men are bound to ascribe equal glory and honour to them both . As it is Ioh. 5.23 . Lastly , And Especially , Christ would not come without a Commission , because else you had no ground for your Faith in him . How should we have been satisfied that this is indeed the true Messiah , except he had opened his Commission to the world , and shew'd his Fathers Seal annexed to it ? If he had come without his Credentials from heaven , and only told the world that God had sent him ; and that they must take his bare word for it : Who could have rested his Faith on that Testimony ? And that is the true meaning of that place , Ioh. 5.31 . If I bear witness of my self , my witness , is not true . How so ? You will say doth not that contradict what he saith , Ioh. 8.14 . Though I bear record of my self , yet my record is true . Therefore you must understand truth , not as it is opposed to reality ; but the meaning is , if I had only given you my bare word for it , and not brought other evidence from my Father , my Testimony had not been Authentick , and valid , according to humane Laws . But now all doubtings are precluded . Let us next improve this . Inference 1. Hence we infer the Vnreasonableness of Infidelity , and how little the rejecters of Christ can have to pretend for their so doing . You see he hath opened his Commission in the Gospel , shewn the world his Fathers Hand and Seal to it , given as ample satisfaction as reason it self could desire or expect : yet even his own received him not , Ioh. 1.11 . And he knew it before hand , and therefore complain'd by the Prophet Isa. 53.1 . Who hath believed our Report ? &c. Yea , and that he is believed on in the world , is by the Apostle put among the great mysteries of godliness , 1 Tim. 3.16 . A man that well considers with what convincing evidence Christ comes , would rather think it a mysterie that any should not believe . But O the bruitish obstinacy and Devilish enmity that is in nature , to Jesus Christ ! Devilish did I say , you must give me that word again , for he compell'd their assent . We know thee whom thou art . And it is equally as wonderful to see the facility that is in nature to comply ( mean while ) with any , even the most foolish imposture . Let a false Christ arise , and he shall deceive many . As it is Matth. 24.24 . Of this Christ complains , and not without great reason , Ioh. 5.43 . I am come in my Fathers name , and ye receive me not . If another come in his own name , him will ye receive . q. d. You are incredulous to none but me . Every deceiver , every pitiful cheat that hath but wit , or rather wickedness , enough to tell you the Lord hath sent him ; though you must take his own single word for it : He shall obtain and get Disciples : but though I come in my Fathers name , ( i. e. ) sh●wing you a Commission Sign'd and Seal'd by him ; doing those Works that none but a God can do , yet ye receive me not . But in all this we must adore the Justice of God , in permitting it to be so ; giving men up to such unreasonable obstinacy , and hardness . It is a sore plague that lies upon the world , and a wonder that we all are not ingulphed in the same Infidelity . Inference 2. If Christ were Sealed to his Work by his Father , then how great is the sin of those that reject , and despise such as are sent and Sealed by Iesus Christ : for look as he came to us in his Fathers name , so he hath sent forth by the same Authority , Ministers in his name . And as he acts in his Fathers , so they in his Authority . As thou hast sent me into the world , even so have I also sent them into the world , Joh. 17.18 . And so Ioh. 20.21 . As my Father hath sent me , so have I sent you . You may think it a small matter to despise , or reject a Minister of Christ , ( a sin in the guilt whereof I think no Age hath been plunged deeper than this ) but hear , and let it be a warning to you for ever ; in so doing you despise and put the slight both upon the Father that sent Jesus Christ , and upon Christ that sent them . So that it is a rebellion that how ever it seems to begin low , in some small piques against their persons , or some little quarrels at their parts and Utterance , Tones , Methods , or gestures : yet it ●●ns high : even to the Fountain head of the most supream Authority . You that set your selves against a Minister of Christ , set your selves against God the Father , and God the Son , Luk. 10.16 . He that heareth you , heareth me● ; and he that despiseth you , despised me ; and he that despiseth me , despiseth him that sent me . God expects that yon behave your selves under the word spoken by us , as if he himself spake it . Yea , he expects submission to his word in the mouths of his Ministers , from the greatest on earth . And therefore it was that God so severely punished Zedekiah , because he humbled not himself before Jeremiah the Prophet , speaking from the mouth of the Lord , 2 C●on . 36.12 . God was angry with a great King , for not humbling himself before a poor Prophet . Yet here you must distinguish both of Persons , and of Acts. This reverence and submission is not due to them as men , but as men in Office. As Christs Embassadours : and must involve that respect still in it . Again , we owe it not to them , commanding or forbiding in their own names , but in Christs . Not in venting their own Spleen , but the terrors of the Lord. And then to resist is an high rebellion , and affront to the Soveraign Authority of Heaven . And by the way , this may instruct Ministers , that the way to maintain that veneration , and respect that is due to them in the consciences of their hearers , is by keeping close to their Commission . Inference 3. Hence also we infer , How great an evil it is to intrude into the Office of the Ministry , without a due call . It 's more than Christ himself would do . He glorified not himself . The honours and advantages attending that Office , have invited many to run before they were Sent. But surely this is an insufferable violation of Christs order . Our Age hath abounded with as many Church-Levellers , as state-Levellers . I wish the Ministers of Christ might at last see and consider , what they were once warned of by a faithful watch-man . I believe ( saith he ) God hath permitted so many to intrude into the Ministers calling , because Ministers have too much medled with , and intruded into other mens callings . Inference 4. Hence be convinced of the great efficacy that is in all Gospel-ordinances , duly administred . For Christ having received full Commission from his Father , and by vertue thereof having instituted and appointed those ordinances in the Church ; all the power in heaven is engaged to make them good , to back and second them , to confirm and ratifie them . Hence , in the censures of the Church , you have that great expression , Matth. 18.18 . Whatsoever ye bind or loose on earth , shall be bound or loosed in heaven . And so for the Word and Sacraments , Matth. 28.18 , 19 , 20. All power in heaven and in earth is given to me , God therefore , &c. They are not the appointments of men , your Faith stands not in the wisdom of men , but in the power of God. That very power God the Father committed to Christ , is the Fountain whence all Gospel institutions flow . And he hath promised to be with his Offices , not only the extraordinary Offices of that Age ; but with his Ministers in succeeding Ages , to the end of the world . O therefore when ye come to an odinance , come not wi●h slight thoughts ▪ but with great reverence , and great expectations , remembring Christ is there to make all good . Inference 5. Again , here you have another call to admire the grace and love both of the Father and Son to your Souls . It is not lawful to compare them , but it 's duty to admire them . Was it not wonderful grace in the Father , to Seal a Commission for the death of his Son , for the humbling of him as low as Hell , and in that Method to save you , when you might rather have expected , he should have Sealed your Mittimus for Hell rather than a Commission for your Salvation ! He might rather have set his irreversible Seal to the sentence of your Damnation , than to a Commission for his Sons humiliation for you . And no less is the love of Christ to be wondred at , that would accept such a Commission as this for us , and receive this Seal , understanding fully ( as he did ) what were the contents of that Commission that the Father delivered him thus Sealed . And knowing that there could be no reversing of it afterwards . Oh then , love the Lord Jesus all ye his Saints , for still you see more and more of his love breaking out upon you . I commend to you a Sealed Saviour this day ; O that every one that reads these lines might in a pang of Love , cry out with the enamored Spouse , Cant. 8.6 . Set me as a Seal upon thy heart , as a Seal upon thy arm , for Love is strong as Death ; Iealousie is cruel as the Grave ; the coals thereof are coals of fire , which have a vehement flame . Inference 6. Once more , hath God Sealed Christ for you , then draw forth the comfort of his Sealing for you , and be restless till ye also be Sealed by him . First , Draw out the comfort of Christs Sealing for you . Remember that hereby God stands ingaged , even by his own Seal , to allow and confirm , what ever Christ hath done in the business of your Salvation . And on this ground you may thus plead with God. Lord , thou hast Sealed Christ to this Office , and therefore I depend upon it ; that thou allowest all that he hath done , and all that he hath suffered for me , and wilt make good all that he hath promised me . If men will not deny their own Seals , much less wilt thou . Secondly , Get your interest in Christ Sealed to you by the Spirit , else you cannot have the comfort of Christs being Sealed for you . Now the Spirit Seals two ways , Objectively , and Effectually ; the first is by working those graces in us , which are the conditions of the promises . The latter is by shining upon his own Work , and helping the Soul to discern it . Which follows the other both in order of nature , and of time . And these Sealings of the Spirit are to be distinguisht both ex parti Subjecti , by their Subject , or the quality of the Person Sealed , which always is a Believer , Eph. 1.13 . For there can be no reflex , till there have been a Direct Act of Faith. Ex parte materiae . By the matter of which that comfort is made . Which if it be of the Spirit , is ever consonant to the written Word , Isa. 8.20 . And partly ab effectis , by its effects , for it commonly produces in the Sealed Soul , great care , and caution to avoid Sin , Eph. 4.30 . Great Love to God , Ioh. 14.22 . Readiness to suffer any thing for Christ , Rom. 5.3 , 4 , 5. Confidence in addresses to God , 1 Ioh. 5.13 , 14. And great Humility and Self-abasement . As in Abraham , who lay on his face , when God Sealed the Covenant to him , Gen. 17.1 , 2 , 3. This , O this brings home the sweet , and good of all , when this Seal is superaded to that . The SEVENTH SERMON . JOH . XVII . XIX . And for their Sakes I sanctifie my Self . JESUS CHRIST being fited with a Body , and authorized by a Commission ; now actually devotes , and sets himself apart to his Work. In the former Sermon , you heard what the Father did , in this , you shall hear what the Son hath done , towards the Fathers advancement of that glorious design of our Salvation . He sanctified himself , for our Sakes . Wherein observe ( 1. ) Christs sanctifying of himself , ( 2. ) the end or design of his so doing . First , You have Christs sanctifying of himself . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here to be understood for the cleansing , purifying , or making holy that which before was unclean , and unholy , either in a Moral sence , as we are cleansed from Sin , by sanctification ; or in a Ceremonial sence , as persons and things were sanctified under the Law ; though here is a plain allusion to those legal Rites : But Christs sanctifying himself imports . First , His Separation , or setting apart to be an oblation or Sacrifice . So Beza nempe ut sacerd●s & victima . As the Priest , and Sacrifice . I sanctifie my self , imports Secondly , His Consecration , or Dedication of himself to this holy use and service . So the Dutch Annotations I sanctifie my self ( i. e. ) I give up my self for an holy Sacrifice . And so our English Annotations . I Sanctifie ( i. e. ) I Consecrate , and voluntarily offer my self , an holy and unblemished Sacrifice to thee , for their Redemption . So that as under the Law , when any day , person , or vessel was consecrated and dedicated to the Lord , it was so intirely for his use and service , that to use it afterward in any common service was to prophane it , and polute it . As you see Dan. 5.3 . Secondly , The end of his so sanctifying himself [ for their Sakes . And that they might be Sanctified ] where you have the finis eujus , the end for whom , for their ( i. e. ) for the Elect sake . For them whom thou gavest me . And the finis cui , the the end for which , that they might be sanctified . Where you also see that the death of Christ wholly respects us . He offered not for himself , as other Priests did , but for us : that we may be sanctified . Christ is so in love with holyness , that at the price of his blood , he will buy it for us . Hence the Observation is . DOCT. That Iesus Christ did dedicate and wholy set himself apart , to the Work of a Mediator , for the Elect sake . This point is a glass , wherein the eye of your Faith may see Jesus Christ preparing himself , to be offered up to God for us . Fitting himself to die . And to keep a clear Method , I shall open these two things in the doctrinal part , first , what his sanctifying himself implys . Secondly , how it respects us . First , What is implyed in this phrase I sanctifie my self . And there are seven things carried in it . First , This phrase , [ I sanctifie my self ] implys the personal union of the two natures in Christ. For what is that which he here calls himself , but the same that was consecrated to be a Sacrifice ; even his humane nature ? This was the sacrifice . And this also was himself . So the Apostle speaks , Heb. 9.14 . He through the eternal Spirit , offered up himself to God , without Spot . So that our nature by that assumption , is become himself . Greater honour cannot be done it . Or a greater ground of comfort proposed to us . But having spoken of that union in the former Sermon , I shall remit the Reader thither . Secondly , This sanctifying or consecrating himself to be a Sacrifice for us , implys the greatness and dreadfulne●s of that breach which sin made betwixt God and us . You see no less Sacrifice than Christ himself , must be sanctified , to make attonement . Judge of the greatness of the wound , by the breadth of the plaister . Sacrifice , and offering , and burnt offering for sin , thou wouldst not , but a body hast thou prepared me , Heb. 10.5 . All our repentance , could we shed as many tears for Sin , as there have fallen drops of rain , Since the Creation , could not have been our attonement : but God was in Christ reconciling the world to himself . And had he not sanctified Christ to this end , he would have sanctified himself upon us , in Judgement , and fury for ever . Thirdly , This his sanctifying himself , implys his free and voluntary undertakement of the Work. It is not I am sanctified , as if he he had been meerly passive in it ; as the Lambs that typed him out were , when pluckt from the fold : but it 's an active verb that he uses here , I sanctifie my self , he would have none think that he dyed out of a necessity of compulsion , but out of choice . Therefore he is said to offer up himself to God , Heb. 9.14 . And in Ioh. 10.18 . I lay down my life of my self , no man takes it from me . And although it 's often said his Father sent him , and gave him ; yet his heart was as much set on that work , as if there had been nothing but glory , ease , and comfort in it . he was under no constraint , but that of his own Love. Therefore as when the Scripture would set forth the willingness of the Father to this work , it saith God sent his Son , and God gave his Son ; so when it would set forth Christs willingness to it : it saith , he offered up himself , gave himself , and here in the Text sanctified himself . The sacrifice that strugled , and came not without force to the Altar , was reckon'd ominous , and unlucky by the Heathen ; our sacrifice dedicated himself . He dyed out of choice . And was a free-will offering . Fourthly , His sanctifying himself implys his pure and perfect holyness . That he had no Spot or blemish in him . Those beasts that prefigured him , were to be without blemish . And none else were consecrated to that Service . So , and more than so it behoved Christ to be , Heb. 7.26 . Such an High-Priest became us as is holy , harmless , undefiled , separate from Sinners . And what it became him to be , he was . Therefore in allusion to the Lambs offered under the Law , the Apostle calls him , a Lamb without blemish , or Spot , 1 Pet. 1.19 . Every other man hath a double Spot upon him , the heart Spot , and the life Spot . The Spot of original , and the Spots of actual Sins . But Christ was without either . He had not the Spot of original Sin , for he was not by man. He came in a peculiar way into the world , and so escaped that . Not yet of actual sins , for as his nature , so his life was Spotless , and pure , Isa. 53.9 . He did no iniquity . And though he was tempted to sin , externally , yet he was never defiled in heart , or practice . He came as near it as he could come for our sakes , yet still without sin , Heb. 4 15. If he sanctifie himself for a Sacrifice , he must be such as the Law required , pure , and spotless . Fifthly , His sanctifying himself for our sakes speaks the strength of his Love , and largeness of his heart to poor sinners , thus to set himself wholly and entirely apart for us . So that what he did , and suffered , must all of it have a respect and relation to us . He did not ( when consecrated for us ) live a moment , do an act , or speak a word ; but it had some tendency to promote the great design of our Salvation . He was only , and wholly , and always doing your work , when consecrated for your sakes . His Incarnation respects you , Esa. 9.6 . For us a Child is born , to us a Son is given . And he would never have been the Son of man , but to make you the Sons and Daughters of God. God would not have come down in the likeness of sinful flesh , in the habit of a man , but to raise up sinful man into the likeness of God. All the miracles he wrought were for you , to confirm your Faith. When he raised up Lazarus , Joh. 11.42 . Because of the people which stand by , I said it : that they might believe that thou hast sent me . While he lived on earth , he lived as one wholly set apart for us . And when he dyed , he dyed for us , Gal. 3.13 . He was made a curse for us . When he hanged on that cursed tree he hang'd there in our room , and did but fill our place . When he was buried , he was buried for us . For the end of it was , to perfume our Graves , against we come to lie down in them . And when he rose again , it was ( as the Apostle saith ) for our Iustification , Rom. 4.25 . When he ascended into glory , he protested it was about our business . That he went to prepare places for us . And if it had not been so , he would have told us , Ioh. 14.2 . And now he is there , it is for us that he there lives . For he ever lives to make intercession for us , Heb. 7.25 . And when he shall return again to Judge the world , he will come for us too . He comes ( when ever it be ) to be glorified in his Saints , and admired in them that believe , 2 Thes. 1.10 . He comes to gather his Saints home to himself , that where he is , there they all may be , in Soul , and Body with him for ever . Thus you see how , as his Consecration for us doth speak him set a part for our use ; so he did wholly bestow himself , time , life , death , and all upon us . Living , and Dying for no other end , but to accomplish this great work of Salvation for us . Sixthly , His sanctifying himself for us , plainly speaks the Vicegerency of his death , that it was in our room or stead . When the Priest Consecrated the Sacrifice , it was set apart for the people . So it 's said of the scape Goat , And Aaron shall lay both his hands upon the head of the live Goat , and confess over him all the iniquities of the Children of Israel ; and all their transgressions , in all their sins : puting them upon the head of the Goat . And shall send him away by the hand of a fit man , into the Wilderness , Levit. 16.21 . Thus Isa. 53.6.7 . He stood in our room , to bear our burden .. And as Aaron laid the iniquities of the people upon the Goat , so were ours laid on Christ. It was said to him in that day , on thee be their Pride , their Unbelief , their hardness of heart , their vain thoughts , their earthly mindedness , &c. Thou art Consecrated for them , to be the Sacrifice in their room . His death was in our stead , as well as for our good . And so much his sanctifying himself [ for us ] imports . Seventhly , His sanctifying himself , imports the extraordinariness of his Person . For it speaks him to be both Priest , Sacrifice , and Altar all in one . A thing unheard of in the world before . So that his name might well be called wonderful . I sanctifie my self . I sanctifie , according to both natures . My self , that is my humane nature ; which was the Sacrifice , upon the Altar of my Divine nature . For 't is the Altar that sanctifies the gift . As the three offices never met in one Person before , so these three things never met in one Priest before . The Priests indeed Consecrated the bodies of Beasts for Sacrifice ; but never offered up their own Souls , and Bodies as a whole burnt offering , as Christ did . And thus you have the import of this phrase , I sanctifie my self for their sake . Secondly , I shall shew you briefly the habitude , and respect that all this hath to us . For unto us the Scriptures every where refer it . So in 1 Cor. 5.7 . Christ our Passover is Sacrificed for us , Eph. 5.2 . He loved the Church , and gave himself for it . See Tit. 2.14 . This will be made out by a three fold consideration of Christs Death , And First , Let it he considered , that he was not offered up to God for his own Sins . For he was most holy , Isa 53.9 . No iniquity was found in him . Indeed the Priests under the Law , offered for themselves as well as the people : But Christ did not do so , Heb. 7.27 . He need not daily as those High-Priests , to offer up Sacrifice , first for his own Sins , and then for the peoples . And indeed had he been a sinner , what value or efficacy could have been in his Sacrifice ? He could not have been the Sacrifice , but would have needed one . Now if Christ were most holy , and yet put to death , and cruel sufferings : either his Death and sufferings must be an act of injustice , and cruelty : or it must respect others , whose persons and cause he sustained in that suffering capacity . He could never have suffered or dyed by the Fathers hand , had he not been a sinner by imputation . And in that respect ( as Luther speaks ) he was the greatest of sinners . Or as the Prophet Isaiah speaketh , all our sins were made to meet upon him . Not that he was so intrinsecally , but was made so ; sc. by imputation . As is clear from 2 Cor. 5.21 . He was made sin for us , that had no sin . So that hence it 's evident , that Christs Death or Sacrifice is wholly a respective , or relative thing . Secondly , It is not to be forgotten here , that the Scriptures frequently call the death of Christ a price , 1 Cor. 6.20 . And a ransom , Matth. 20.28 . Or counterprice . To whom then doth it relate , but to them that were and are in bondage and captivity ? If it were to redeem any , it must be captives : but Christ himself was never in Captivity . He was always in his Fathers bosom , as you have heard ; but we were in cruel bondage , and thraldom under the Tyranny of sin , and Satan . And it 's we only that have the benefit of this ransom . Thirdly , Either the death of Christ must relate to believers , or else he must die in vain . As for the Angels , those that stood in their integrity needed no Sacrifice ; and those that fell are totally excluded from any benefit by it . He is not a Mediator for them . And among men that have need of it , unbelievers have no share in it . They reject it . Such have no part in it . If then he neither dyed for himself , as I proved before , nor for Angels , nor unbelievers : either his blood must be shed with respect to believers , or which is most absurd , and never to be imagined , shed as water upon the ground , and totally cast away . So that you see by all this it was for our Sakes ( as the Text speaks ) that he sanctified himself . And now we may say Lord , the Condemnation was thine , that the Iustification might be mine . The Agony thine , that the Victory might be mine . The Pain was thine , and the Ease mine . The Stripes thine , and the Healing Balm issuing from them mine . The Vinegar and Gall was thine , that the Honey and Sweet might be mine . The Curse was thine , that the Blessing might be mine . The Crown of Thorns was thine , that the Crown of Glory might be mine . The Death was thine , the Life purchased by it mine . Thou payedst the Price , that I might enjoy the Inheritance . We come next to the Inferences of truth , deducible from this point . Which follow , Inference 1. If Jesus Christ did wholly set himself apart for believers , How reasonable is it , that believers should Consecrate and set themselves apart wholly for Christ ! Is he all for us , and shall we be nothing for him ? What he was , he was for you . What ever he did , was done for you . And all that he suffered , was suffered for you ; Oh then , I beseech you Brethren by the mercys of God , present your Bodys ( i. e. your whole selves , for so body is there Synechdochically put to signifie the whole person ) I say present your bodys , a living Sacrifice , holy acceptable to God ; which is your reasonable Service , Rom. 12.1 . As your good was Christs end , so let his glory be your end . Let Christ be the end of your conversation , Heb. 13.7 . As Christ could say to me to live , is you ; So , do you say for us to live is Christ , Phil. 1.21 . O that all who profess Faith in Christ , could subscribe Cordially to that profession , Rom. 14.8 . None of us liveth to himself , and no man dyeth to himself , but whether we live , we live to the Lord ; and whether we die , we die to to the Lord : so then whether we live or die , we are the Lords . This is to be a Christian indeed . What is a Christian , but an holy dedicated thing to the Lord ? And what greater evidence can there be that Christ set himself apart for you , than your setting your selves apart for him ? This is the marriage Covenant , Hos. 3.3 . Thou shalt be for me , and not for another , so will I be for thee . Ah what a life is the life of a Christian ! Christ all for you , and you all for him . Blessed exchange ! Soul ( saith Christ , ) all I have is thine . Lord , ( saith the Soul ) and all I have , is thine . Soul ( saith Christ ) my person is wonderful , but what I am , I am for thee . My life was spent in labour , and travel ; but I lived for thee . And Lord ( saith the believer ) my person is vile , and not worth thy accepting , but such as it is it 's thine , my Soul , with all and every faculty ; my body , and every member of it , my gifts , time , and all my Talents are thine . And see that as Christ bequeathed and made over himself to you , so ye in the like manner bestow and make over your selves to him . He lived not , neither dyed ( as you hear ) for himself , but you . O that you in like manner would down with self , and up with Christ , in the room of it . Woe , woe , is me ( saith one ) that the holy profession of Christ is made a stag●e garment by many to bring home a vain fame . And Christ is made to serve mens ends . This is to stop an Oven with a Kings Robes . Except men Martyr and slay the body of sin in sanctified self-denyal , they shall never be Christs Martyrs and faithful Witnesses . Oh , if I could be master of that house-Idol my self . Mine own . Mine own wit , will , credit , and ease , how blessed were I ! O but we have need to be redeemed from our selves , rather than from the Devil and the world . Learn to put out your selves , and to put in Christ for your selves . I should make a sweet bargain , and give old for new , if I could shuffle out Self , and substitute Christ my Lord in place of my self , to say , not I , but Christ , not my will , but Christs , not my ease , not my lusts , not my credit but Christ , Christ. — O wretched Idol my self , when shall I see thee wholly decourted , and Christ wholly put in thy Room ? O if Christ had the full place and Room of my self , that all my aims , purposes , thoughts and desires would coast and land upon Christ , and not upon my self . He set himself apart for you Believers , and no others . No , not for Angels ; but for you , will ye also set your selves apart peculiarly for Christ ? be his , and no others . Let not Christ and the world share and divide your Hearts , in two halves betwixt them ; let not the world step in and say , half mine . You will never do Christ right , nor answer this Grace , till you can say as it is , Psal. 73.25 . whom have I in Heaven but thee ? and on Earth there is none that I desire in comparison of thee . None but Christ , none but Christ is a proper Motto for a Christian. He left the highest and best injoyments even those in his Fathers bosom , to set himself apart for Death and sufferings for you ; are you ready to leave the bosom of the best and sweetest injoyments you have in this world , to serve him ? if you stand not habitually ready to leave Father , Mother , Wife , Children , Lands , yea , and life too , to serve him : You are not worthy of him , Mat. 10.37 . He was so wholly given up to your service , that he refused not the worst and hardest part of it ; even bleeding , groaning , dying work , his love to you sweetned all this to him : can you say so too ? do you account the reproaches of Christ , greater riches than the Treasures of Egypt , as Moses did , Heb. 11.26 . He had so intirely devoted himself to your work , that he could not be at rest till it was finished . He was so intent upon it , that he forgot to eat Bread. Joh. 4.31 , 32. so it should be with you . His service should be Meat and Drink to you ; to conclude , He was so wholly given up to your work and service , that he would not suffer himself to be in the least diverted , or taken off from it . And if Peter himself counsel him to favour himself ; he shall hear , get thee behind me Satan . Oh happy were it if our Hearts were but so engaged for Christ. In Gallens time it was proverbial , when they would express the impossibility of a thing . You may assoon take off a Christian from Christ. Thus you see what use you should make of Christs sanctifying himself for you . Inference 2. If Christ have sanctified or consecrated himself for us , learn hence what an horrid evil it is to use Christ , or his Blood , as a common , and unsanctified thing . Yet so some do as the Apostle speaks , Heb. 10.29 . The Apostate is said to tread upon the Son of God , as if he were no better than the dirt under his Feet , and to count his Blood an unholy ( or common ) thing . But woe to them that so do , they shall be counted worthy of something worse then dying without mercy . As the Apostle there speaks . And as this is the Sin of the Apostate , so is it also the Sin of all those that without Faith approach , and so prophane the Table of the Lord , unbeleivingly and unworthily handling those awfull things . Such eat and drink judgement to themselves , not discerning the Lords Body , 1 Cor. 11.29 . Whereas the body of Christ was a thing of the deepest sanctification that ever God created . Sanctified ( as the Text tells us ) to a far more excellent and glorious purpose , than ever any Creature in Heaven or Earth was sanctified . It was therefore the great sin of those Corinthians , not to discern it ; and not to behave themselves towards it , when they saw and handled the signs of it , as so holy a thing . And as it was their great Sin , so God declared his just indignation against it , in those sore strokes inflicted for it . As they discerned not the Lords body , so neither did the Lord discern their bodies from others , in the judgements that were inflicted . And as one well observes God drew the Model and Plat-form of their punishment , from the structure and proportion of their sin . And truly , if the moral and spiritual Seeds and originals of many of our outward afflictions and sicknesses were but duly sifted out , possibly we might find a great part of them , in the Bowels of this sin . The just and righteous God , will build up the breaches we make upon the honour of his Son , with the ruines of that beauty , strength and honour which he hath given our Bodies . O then , when you draw nigh to God in that ordinance , take heed to sanctifie his name , by a spiritual discerning of this most holy , and most deeply sanctified Body of the Lord. Sanctified beyond all Creatures , Angels or Men , not only in respect of the Spirit which fill'd him without measure , with inherent holiness ; but also in respect of its dedication to such a service as this . It being set apart by him , to such holy solemn ends , and uses : as you have heard . And let it for ever be a warning to such as have lifted up their hands to Christ in an holy profession , that they never lift up their Heel against him afterwards by Apostacy . The Apostate treads on Gods dear Son , and God will tread upon him for it . Thou hast troden down all that err from thy Statutes , Psal. 119.118 . Inference 3. What a choice pattern of love to the Saints , have we here before us ! calling all that are in Christ , to an imitation of him . Even to give our selves up to their service , as Christ did . Not in the same kind , so none can give himself for them ; but as we are capable . You see here how his Heart was affected to them , that he would sanctifie himself as a Sacrifice for them . See to what a height of duty the Apostle improves this example of Christ , 1 Ioh. 3.16 . Hereby perceive we the love of God , because he laid down his life for us ; and we ought also to lay down our lives for the Brethren . Some Christians came up fairly to this pattern , in the Primitive times . Priscila and Aquila , laid down their Necks for Paul , Rom. 16.4 . ( i. e. ) eminently hazarded their lives for him ; and even he himself could rejoyce if he were offered up upon the Sacrifice and service of their Faith , Phil. 2.17 . And in the next times , what more known , even to the Enemies of Christianity , than their fervent love one to another ? Ecce quam mutuò se deligunt , & mori volunt pro alterutris . See how they love one another , and are willing to dye one for another . But alas , that Primitive Spirit is almost lost in this degenerate Age. Instead of laying down life , how few will lay down twelve pence for them . I remember it 's the observation of a late Worthy upon , Matth. 95.40 . that he is perswaded there is hardly that man to be found this day alive , that fully understands , and fully believes that Scripture . O did men think what they do for them , is done for Christ himself , it would produce other effects , than are yet visible . Inference 4. Lastly , if Christ sanctified himself , that we might be s●nctied by [ or in ] the truth , then it will follow by found consequence , that true sanctification is a good evidence that Christ set apart himself to dye for us . In vain did he ●anctifie himself ( as to you ) unless you be sanctified . Holy Souls only can claim the benefit of the great Sacrifice . O try then , whether true holiness ( and that is only to be judged by its conformity to its pattern , 1 Pet. 1.15 . As he that called you is holy , so be ye holy ) whether such an holyness as is , and acts ( according to its measure ) like Gods holiness ; in the following perticulars , be ●ound in you . First , God is universally holy in all his ways , so Psal. 145.17 . His works are all holy ; what ever he doth , it 's still done as becomes an holy God. He is not only holy in all things , but at all times unchangeably holy . Be ye therefore holy in all things , and at all times too , if ever ye expect the benefit of Christs sanctifying himself , to dye for you . O Brethren , let not the Feet of your conversation be as the Feet of a lame man ; which are unequal , Prov. 20.7 . be not sometimes hot , and sometimes cold , at one time carefull , at another time careless . One day in a spiritual rapture , and the next , in a fleshly frolick ; but be ye holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.15 . in all manner of conversation , in every creek , and turning of your lives ; And let your holiness hold out to the end . Let him that is holy , be holy still , Rev. 22.11 . not like the Hypocrites paint but as a true natural complexion . Secondly , God is examplarily holy . Jesus Christ is the great pattern of holiness . Be ye examples of holiness too , unto all that are about you . Let your light so shine before men , that they may see your good works , Matth. 5.16 . as wicked men infect one another by their examples , and diffuse their poison and malignity whereever they come , so do ye diffeminate godliness in all places , and companies ; and let those that frequently converse with you ; especially those of your own Families , receive a deeper Dye and Tincture of heavenlyness , every time they come nigh you , as the cloth doth , by every new dipping into the Fat. Thirdly , God delights in nothing but holiness , and holy ones , he hath set all his pleasure in the Saints . Be ye holy herein , as God is holy . Indeed there is this difference betwixt Gods choice , and yours . He chooses not men because they are holy , but that they may be so . You are to chuse them for so your delightful Companions , that God hath chosen , and made holy . Let all your delights be in the Saints , even them that excel in vertue , Psal. 16.3 . Fourthly , God abhors and hates all unholiness : do ye so also , that you may be like your Father , which is in Heaven . And when the Spirit of holiness runs down thus upon you , a sweeter evidence the World cannot give , that Christ was sanctified for you . Holy ones may confidently lay the hand of their Faith , on the head of this great Sacrifice ; and say Christ our Passover , is sacrificed for us . The EIGHTH SERMON . I TIM . II.V. And one Mediator betwixt God , and Men ; the man Christ Iesus . GReat and long preparations bespeak the solemnity and greatness of the work , for which they are designed . A man that had but seen the heaps of Gold , Silver , and Brass which David amassed in his time , for the building of the Temple , might easily conclude before one Stone of it was laid , that it would be a magnificent Structure . But lo here is a design of God , as far transcending that , as the substance doth the shadow . For indeed that glorious Temple was but the Type , and Figure of Jesus Christ , Ioh. 2.19.21 . and a weak adumbration of that living spiritual Temple , which he was to build : cementing the lively Stones thereof together with his own blood , 1 Pet. 2.5 , 6. that the great God might dwell and walk in it , 2 Cor. 6.16 . the preparations for that Temple were but of few years , but the consultations and preparations for this , were from Eternity , Prov. 8.31 . and as there were preparations for this work , ( which Christ dispatcht in a few years ) before the world began ; so it will be matter of eternal admiration and praise , when this world shall be dissolved . What this astonishing glorious work is , this Text will inform you , as to the general nature of it . It is the work of mediation betwixt God , and Man ; managed by the sole hand of the man Christ Jesus . In this Scripture ( for I shall not spend time to examine the words in their contexture ) you have a description of Iesus the Mediator , and he is here described three ways , viz. by his work or office , a Mediator , by the singularity of his mediation , one Mediator . And by the nature and quality of his Person , imploy'd in this singular way of Mediation the man , and lastly his name 's Iesus Christ. First , he is described by the work , or office he is imploy'd about , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator , a middle Person . So the word imports a fit , indifferent , and equal Person , that comes between two Persons that be at variance : to take up the difference , and make Peace . Such a middle , equal , indifferent Person is Christ. A days-man , to lay his hand upon both ; to arbitrate , and award justly : and give God his due , and that without ruine to poor man. Secondly , he is described by the singularity of his mediation . One Mediator , and but one , though there be many Mediators of reconciliation among men , and many Intercessors in a petitionary way , betwixt God and Men ; yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one only Mediator of reconciliation betwixt God and Men , and 't is as needless , and impious to make more Mediators than one , as to make more Gods than one . There is one God , and one Mediator betwixt God and Men. Thirdly , he is described by the nature and quality of his Person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. the man Christ Iesus . This description of him by one nature , and that the humane nature also , ( wherein as you shall see anon , the Lord especially consulted our encouragement and Comfort ) I say his being so described to us , hath through the corruption of men ; been improved to the great dishonour of Jesus Christ , both by the Arrians and Papists . The former took occasion from hence , to affirm that he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man. The latter allow him to be the true God , but on this weak ground affirm , that he performed not the work of mediation as God , but only a man. Thus what the Spirit ordered for our comfort , is wickedly retorted to Christs dishonour . For I doubt not but he is described by his humane nature in this place , not only because in this nature he paid that ransom ; ( which he speaks of in the words immediately following ) but especially for the drawing of Sinners to him ; seeing he is the man Christ Jesus . One that cloathed himself in their own Flesh ; and to encourage the Faith of Believers , that he tenderly resents all their wants , and miseries ; and that they may safely trust him with all their concerns , as one that will carefully mind them as his own , and will be for them a merciful and faithful High-Priest , in things pertaining to God. Fourthly , he is described by his names . By his Appellative name Christ , and his proper name Iesus . The name Iesus , notes his work about which he came , and Christ the Offices to which he was anoynted ; and in the execution of which he is our Iesus . In the name Iesus the whole Gospel is hid . It is the light , the food , the medicine of the Soul , as one speaks . The note from hence is . DOCT. That Iesus Christ is the true and only Mediator betwixt God and Men. Ye are come to Iesus the Mediator of the New Covenant , Heb. 12.24 . And for this cause he is the Mediator of the new Testament &c. Heb. 9.14 . I might shew you a whole vein of Scriptures running this way , but to keep a profitable and clear method , I shall shew you . First , what is the sence of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mediator . Secondly , what it implys , as it is applied to Christ. Thirdly , how it appears that he is the true and only Mediator , betwixt God and Men. Fourthly , in what capacity he performed his Mediatory work , First , What is the sence and import of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator , and the true sence and importance of it , is a middle person , or one that interposes betwixt two Parties at variance , to make peace betwixt them . So that Satan is medium disjungens , a medium of discord ; so Christ is medium conjungens , a medium of Concord and Peace . And he is such a middler , both in respect of his person , and office , in respect of his person , he is a middler , that is one that hath the same nature both with God , and us , true God , and true man , and in respect of his office or work , which is to interpose or transact the business of reconciliation between us and God. The former some call his substantial , the latter his evergitical or operative meditation , though I rather conceive that which is call'd his substantial mediation , is but the aptitude of his person to execute the mediatorial function . And that it doth not constitute two kinds of mediation , his being a middle Person , fits and capacitates him to stand in the midst , betwixt God , and us . This I say is the proper sence of the word . Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mediator be rendred variously . Sometimes an Umpire , or Arbitrator . Sometimes a Messenger , that goes betwixt two Persons . Sometimes an Interpreter , imparting the mind of one , to another . Sometimes a Reconciler , or Peace-maker . And in all these sences Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle Person , in his mediation of reconciliation , o● intercession , that is , either in his mediating by suffering , to make peace , as he did on Earth ; or to continue , and maintain peace : as he doth in Heaven , by meritorious intercession . Both these ways he is the only Mediator , and he manageth this his mediation . First , As an Vmpire or Arbitrator . One that layeth his hands upon both Parties , as Iob speaks Iob. 9.33 . so doth Christ , he layeth his hands ( speaking after the manner of men , ) upon God , and saith , Father , wilt thou be at peace with them and readmit them into thy favour ? If thou wilt , thou shalt be fully satisfied for all that they have done against thee . And then he layeth his hand upon man , and saith , poor sinner , be not discouraged ; thou shalt be justified , and saved . Secondly , As a Messenger , or Ambassadour , so he came to impart the mind of God to us , and so he presents our desires to God. And in this sence only Socinus would allow Christ to be Mediator . But therein he endeavours to undermine the Foundation , and to exclude him from being a Mediator by suretyship . Which is the Third way of this mediation . So the Apostles speaks Heb. 7. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the surety , or pledge . Which as the learned ▪ David Pareus well expresseth it , is one that engageth to satisfie another , or gives caution or security by a Pledge in the hand , for it . And indeed both these ways Christ is our Mediator by suretyship , viz. in a way of satisfaction , coming under our obligation to answer the Law , this he did on the Cross , and in a way of caution . A surety for the peace , or good behaviour , but to be more explicite , and clear ; I shall In the next place enquire , what it implys and carries in it , for Christ to be a Mediator betwixt God and us . And there are mainly these five things in it , First , At the first sight , it carries in it a most dreadful breach and jar betwixt God and Men , else no need of a Mediator of Reconciliation . There was indeed a sweet League of amity once between them , but it was quickly dissolved by sin , the wrath of the Lord was kindled against man , pursuing him to destruction , Psal. 5.5 . thou hatest all the works of iniquity . And man was fill'd with unnatural enmity against his God , Rom. 1.30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haters of God. This put an end to all friendly commerce , and intercourse between him and God. Reader , say not in thy heart ; that it 's much one sin , and that seemingly so small , should make such a breach as this : And cause the God of mercy and goodness , so to abhor the works of his hands ; and that assoon as he had made man : for it was an hainous , and aggravated evil . It was upright , perfect man ; created in the Image of of God , that thus sinned . He sinned when his mind was most bright , clear , and apprehensive . His Conscience pure and active . His Will free , and able to withstand any temptation . His Conscience pure , and undefiled . Yea he was a Publique , as as well as perfect man , and well knew that the happiness , or misery of his numberless offspring was involved in him . The condition he was placed in , was exceeding happy . No necessity , or want could arm and edge a temptation . He lived amidst all natural , and spiritual pleasures , and delights ; the Lord most delightfully conversing with him . Yea , he sinned while as yet his Creation-mercy was fresh upon him , and in this sin was most horrible ingratitude , yea , a casting off the yoke of obedience , almost assoon as God had put it on . God now saw the work of his hands spoiled , a race of Rebels now to be propagated , who in their successive Generations would be fighting against God. He saw it , and his just indignation sparkled against man , and resolves to pursue him , to the bottom of Hell. Secondly , it implys a necessity of satisfaction and reparation to the Iustice of God. For the very design , and end of this mediation , was to make Peace by giving full satisfaction , to the party that was wronged . The Photinians , and some others have dreamed of a reconciliation with God ; founded not upon satisfaction ; but upon the absolute mercy , goodness , and free-will of God. But conceiving that absolute goodness and mercy of God , reconciling sinners to himself , there is a deep silence throughout the Scriptures . And whatever is spoken of it upon that account , is as it works to us , through Christ , Eph , 1.3 , 4 , 5. Acts 4.12 . Ioh. 6.40 . and we cannot imagine , either how God could exercise mercy to the prejudice of his Justice , which must be , if we must be reconcil'd without full satisfaction ; or how such a full satisfaction should be made by any other than Christ. Mercy indeed moved in the Heart of God to poor man , but from his heart , it found no way to vent it self for us , but through the Heart Blood of Jesus Christ. And in him the Justice of God was fully satisfied , and the misery of the Creature fully cured . And so as Augustine speaks ; God neither lost the severity of his Justice , in the goodness of mercy ; nor the goodness of his mercy , in the exactness of his severity . But if it had been possible God could have found out a way to reconcile us , without satisfaction ; yet it 's past doubt now , that he hath picht and fixt on this way . And for any now to imagine to reconcile themselves to God , by any thing but Faith in the Blood of this Mediator : is not only most vain in it self , and destructive to the Soul ; but most insolently derogatory to the wisdom and grace of God. And to such I would say as Tertullian to Marcion whom he calls the Murtherer of Truth ; spare the only hope of the whole world . O thou who destroyest the most necessary glory of our Faith. All that we hope for , is but a Phantasm without this . Peace of Conscience can be rationally settled on no other Foundation but this . For God having made a Law to govern man , and this Law violated by man ; either the penalty must be levyed on the delinquent , or satisfaction made by his surety . As good no Law , as no penalty for disobedience ; and as good no penalty , as no execution . He therefore that will be a Mediator of Reconciliation betwixt God and Man , must bring God a price in his hand ; and that adequate to the offence , and wrong done him : else he will not treat about Peace , and so did our Mediator . Thirdly , Christs being a Mediator of reconciliation and intercession implys , the infinite value of his Blood and sufferings , as that which in it self , was sufficient to stop the course of Gods Iustice ; and render him not only placable , but abundantly satisfied , and well pleased ; even with those that before were Enemies . And so much is said of it , Coll. 1.21 . And ye that were sometime alienated , and Enemies in your minds by wicked works ; yet now hath he reconciled , in the body of his Flesh , through death ; to present you holy , and unblameable , and unreproveable in his sight . Surely , that which can cause the holy God , justly incensed against Sinners , to lay aside all his wrath , and take an Enemy into his bosom ; and establish such an amity as can never more be broken : but to rest in his love , and to joy over him with singing : as it is Zeph. 3.17 . this must be a most excellent & efficatious thing . Fourthly , Christ being a Mediator of reconciliation , implys the ardent love , and large pity that filled his Heart towards poor Sinners . For he doth not not only mediate by way of intreaty , going betwixt both , and perswading and beging Peace ; but he mediates ( as you have heard ) in the capacity of a surety ; by putting himself under an obligation to satisfie our debts . O how compassionately did his Heart work towards us , that when he saw the arm of Justice lifted up to destroy us , would interpose himself , and receive the stroke , though he knew it would smite him dead . Our Mediator like Ionah his Type , seeing the stormy Sea of Gods wrath working tempestuously , and ready to swallow us up : cast in himself , to appease the storm . I remember how much that noble Act of Marcus Curtius is celebrated in the Roman Story , who being informed by the Oracle , that the great breach made by the Earthquake , could not be closed , except something of worth were cast into it ; heated with love to the Commonwealth , he went and cast in himself . This was looked upon as a bold and brave adventure , but what was this to Christ ? Fifthly , Christ being a Mediator betwixt God and Men implys as the fitness of his Person , so his authoritative call to undertake it . And indeed the Father , who was the wronged Person , call'd him to be the Umpire , and Arbitrator , trusting his honour in his hands . Now Christ was invested with this office and power , virtually , soon after the breach was made by Adams fall ; for we have the early promise of it , Gen. 3.15 . ever since till his incarnation he was a virtual , and effectual Mediator , and on that account , he is call'd the Lamb slain from the beginning of the world , Rev. 13.8 . And actually , from the time of his incarnation . But having discussed this more largely in a former discourse , I shall dismiss it here , and apply my self to the third thing proposed , which is . Thirdly , How it appears that Jesus Christ is the true and only Mediator betwixt God , and Men ? I reply it 's manifest he is so . First , because he , and no other , is revealed to us by God. And if God reveal him , and no other ; we must receive him , and no other as such . Take but two Scriptures at present , that in 1 Cor. 8.5 . the Heathen have many Gods , and many Lords , ( i. e. ) many great Gods , supream powers and ultimate objects of of their worship ; and lest these great Gods should be defiled by their immediate and unhallowed approaches to them : they therefore invented Heroes , Demigods , intermediate Powers , that were to be as Agents , or Lord Mediators betwixt the Gods and them : to convey their Prayers to the Gods , and the blessings of the Gods back again to them . But unto us ( saith he ) there is but one God , the Father ; of whom are all things , and we by him , ( i. e. ) one supream Essence , the first Spring and Fountain of blessings ; and one Lord , ( i. e. ) one Mediator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by whom are all things , and we by him . By whom are all things which come from the Father to us , and by whom are all our addresses to the Father , so Acts 4.12 . Neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . No other name , ( i. e. ) no other authority , or rather no other person authorized under Heaven , ( i. e. ) in the whole World , for Heaven is not here opposed to Earth , as though there were other Intercessors in Heaven besides Christ , no , no , in Heaven and Earth God hath given him and none but him to be our Mediator . One Sun is sufficient for the whole World. And one Mediator for all men in the world . So that the Scriptures affirm this is he , and exclude all others . Secondly , because he and no other is fit for and capable of this Who but he that hath the divine and humane nature united in his single Person , can be a fit Days-man to lay his hand upon both ; who but he that was God , could support under such sufferings , as were by divine Justice exacted for satisfaction ? take a person of the greatest Spirit , and put him but an hour in the case Christ was in , when he sweat Blood in the Garden , or utter'd that heart rending cry upon the Cross ; and he had melted under it as a moth . Thirdly , because he is alone sufficient to reconcile the world to God by his Blood , without accessions from any other . The vertue of his Blood reacht back as far as Adam , and reaches forward to the end of the world : and will be as fresh , vigorous , and efficatious then , as the first moment it was shed . The Sun makes day before it actually rise , and continues day to us sometimes after it is set . So doth Christ , who is the same yesterday , to day , and for ever , so that he is the true and only Mediator betwixt God and Men. No other is revealed in Scripture . No other sufficient for it . No other needed beside him . The last thing to be explained is , in what a capacity he executed his mediatory work ? About which we affirm according to Scripture , that he performs that work as God-man in both natures . Papists in denying Christ to act as Mediator according to his divine nature , do at once spoil the whole mediation of Christ , of all its efficacy , dignity , and value ; which rises from that nature , which they deny to co-operate , and exert its vertue in his active and passive obedience , They say the Apostle in my Text , distinguishes the Mediator . from God in saying there is one God , and one Mediator . Ours aptly reply , that the same Apostle distinguishes Christ from Man , Gal. 1.1 . not by Man but by Iesus Christ. Doth it thence follow , that Christ is not true man ? or that according to his divine nature only , he call'd Paul. But what need I stay my Reader here : Had not Christ as Mediator power to lay down his life , and power to take it up again , Ioh. 10.15 , 18. had he not as Mediator , all power in Heaven and Earth to institute Ordinances ; and appoint Officers Matth. 28.18 . to baptize men with the Holy Ghost and Fire , Matth. 3.11 . to keep those his Father gave him , in this world , Ioh. 17.12 . to raise up the Saints again , in the last day , Ioh. 1.54 . are all these , with many more I might name , the effects of the meer humane nature . Or were they not performed by him , as God-man ? and besides how could he as Mediator , be the object of our Faith ; and religious adoration ; if we are not to respect him as God-man ? But I long now to be at the Application of this . And the first inference from it is this . Inference 1. That it is a dangerous thing to reject Iesus Christ , the only Mediator betwixt God and Men. Alas there is no other interpose , and skreen thee from the devouring Fire ; the everlasting burnings . Oh! it 's a fearful thing to fall into the hands of the living God. And into his hands you must needs fall , without an interest in the only Mediator . Which of us can dwell with devouring Fire , who can endure the everlasting burnings ? Esa. 33.14 . you know how they singed and scorched the green Tree , but what would they do to the dry Tree ? Luke 23.31 . indeed , if there were another plank to save , after the Shipwrack , any other way to be reconciled to God , beside Jesus the Mediator : somewhat might be said to excuse this folly ; but you are shut up to the Faith of Christ , as to your last remedy , Gal. 3.23 . You are like starving Beggars that are come at the last door . O take heed of despising or neglecting Christ ; if so , there 's none to interceed with God for you ; the breach betwixt him and you can never be composed . I remember here the words of Eli , to his prophane Sons ; who caused men to abhor the offerings of the Lord , 1 Sam. 2.25 . If one man sin against another , the Iudge shall Iudge him ; but if a man sin against the Lord , who shall intreat for him ? the meaning is , in common trespasses betwixt men , the civil Magistrate takes cognisance of it , and decides the controversie , by his authority : so that there is an end of that strife , but if man sin against the Lord , who shal intreat or arbitrate in that case ? Elies Sons had despised the Lords Sacrifices , which were the sacred Types of Christ , and the stated way that Men their had to act Faith on the Mediator in . Now ( saith he ) if a man thus sin against the Lord , by despising Christ , shadowed out in that way ; who shall intreat for him ? what hope , what remedy remains ? I remember it was the saying of Luther and he spake it with deep resentment , nolo deum absolutum . I will have nothing to do with an absolute God , ( i. e. ) with God without a Mediator . Thus the Divels have to do with God , but will ye in whose nature Christ is come , put your selves into their state and case ? God forbid . Inference 2. Hence also be informed , how great an evil it is to joyn any other Mediators either of reconciliation , or meritorious intercession with Iesus Christ. O this is an horrid sin , and that which both pours the greatest contempt upon Christ ; and brings the surest and forest destruction upon the Sinner . I am ashamed my Pen should English what mine Eyes have seen in the writings of Papists , ascribing as much , yea more to the mediation of Mary than to Christ , with no less than blasphemous impudence , thus commenting upon Scripture . What is that which the Lord saith , I have trode the Wine-press alone , and of the People there was no Man with me ? true Lord , there was no man with thee , but there was a Woman with thee ; who received all these wounds in her Heart , which thou receivedst in thy Body . I will not blot my Paper with more of this , but refer the learned Reader to the Margent , where he may ( if he have a mind to see more ) be informed , not only what blasphemy hath dropt from single Pens , but even from Concels to the reproach of Jesus Christ , and his Blood. How do they stamp their own sordid works with the peculiar dignity and value of Christs Blood : and therein seek to enter at the Gate , which God hath shut to all the World , because Jesus Christ the Prince entred in thereby , Ezek. 44.2 , 3. He entred into Heaven in a direct mediate way , even in his own name , and for his own sake ; this Gate saith the Lord shall be shut to all others . And I wish men would consider it , and fear lest while they seek entrance into Heaven at the wrong Door ; they do not for ever shut against themselves , the true and only Door of happiness . Inference 3. If Jesus Christ be the only Mediator of reconciliation betwixt God and Men , then reconciled Souls should thankfully ascribe all the Peace , favour and comforts they have from God , to their Lord Iesus Christ , when ever you have had free admission , and sweet entertainment with God , in the more publick ordinances , or private duties of his worship : when ye have had his smiles , his Seals , and with hearts warmed with comfort , are returning from those duties ; say O my Soul , thou maist thank thy good Lord Jesus Christ for all this . Had not he interpos'd as a Mediator of reconciliation , I could never have had access to , or friendly communion with God to all eternity . Immediately upon Adams sin , the Door of Communion with God was lockt ; yea chain'd up ; and no more coming nigh the Lord. Not a Soul could have any access to him , either in a way of communion in this World , or of enjoyment in that to come . It was Jesus the Mediator that open'd that Door again , and in him it is that we have boldness , and access with confidence , Eph. 3.12 . we can now come to God by a new , and a living way , consecrated for us through the Vayl that is to say his flesh , Heb. 10.20 . the Vayl had a double use , as Christs flesh answerably hath . It hid the glory of the Sanctum Sanctorum , and also gave entrance into it . Christs incarnation rebates the edge of the divine glory and brightness , that we may be able to bear it , and converse with it , and it gives admission into it also . O thank your dear Lord Jesus for your present , and your future Heaven . These are mercies which daily emerge out of the Ocean of Christs blood , and come swiming in it to our Doors . Blessed be God for Jesus Christ. Inference 4. If Jesus Christ be the true and only Mediator both of reconciliation and meritorious intercession betwixt God and Men , how safe and secure then is the condition and state of Beleivers ! Surely as his mediation by sufferings hath fully reconciled , so his mediation by intercession will everlastingly mantain that state of Peace betwixt them and God , and prevent all future breaches . Being justified by Faith , we have peace with God through our Lord Iesus Christ , Rom. 5.1 . it 's a firm and lasting peace , and the Mediator that made it , lies as a lidger in Heaven to maintain it for ever ; and prevent new jarrs , Heb. 9.24 . there to appear in the presence of God for us . According to the custom of Princes , and States who being confederated , have their Agents resident in each others Courts ; who upon all occasions appear in the presence of the Prince ; in the name and behalf of those , whom they represent and negotiate for . And here it 's proper to reflect upon the profound and incomprehensible wisdom of God , who hath made an advantage to us , even out of our sin and misery . Come see and adore the wisdom of our God , that hath so improved , reduced , and disposed the fall of Adam , as to make a singular advantage thereby , to advance his offspring to a better State. It was truly said by one of the Antients upon this accompt , that Iob was an happier man upon the Dunghil , than Adam was in Paradice . His holiness indeed was perfect , his happiness very great ; but neither of them permanent ; and indefecible , as our happiness by the Mediator is . So that in the same sence , some Divines call Iudas his treason foelix scaelus an happy wickedness ; we may call Adams fall , foelix lapsus an happy fall ; because ordered , and over-ruled by the wisdom of God , to such an advantage for us . And to that purpose Austin somewhere sweetly speaks . Oh how happily did I fall in Adam , who rose again more happily in Christ ! thus did the Lord turn a Poison into an Antidote , thus did that dreadful fall make way for a more blessed and fixed State. Now we are so confirmed , fixed , and established by Christ , in the favour of God , that there can be no more such fatal breaches , and dreadful jarrs , betwixt God and his reconciled ones for ever . The Bone that 's well set is stronger where it 's knit , than it was before . Blessed be God for Jesus Christ. Inference 5. Did Jesus Christ interpose betwixt us and the wrath of God , as a Mediator of reconciliatiation ; did he rather choose to receive the stroke upon himself , than to see us ruined by it . How well then doth it become the People of God , in a thankful sence of this grace , to interpose themselves betwixt Iesus Christ , and the evils they see like to fall upon his name , and interest in the world . O that there were but such an heart in the People of God. I remember it 's a saying of Ierome , when he heard the revilings and blasphemings of many , against Christ , and his pretious truths : Oh ( said he ) that they would turn their Weapons from Christ to me , and be satisfied with my Blood. And much to the same sence his that sweet one of Bernard , Happy were I , if God would vouchsafe to use me as a shield . And David could say , the Reproaches of them that reproached thee fell upon me , Psal. 69.9 . ten thousand of our names are nothing to Christs name . His name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worthy name , and no man that gives up his name as a Sheild to Christ , but shall thereby secure and increase the true honour of it . And though wicked men for present may bespatter them , yet Jesus Christ will take it out of the dirt ( as one speaks ) wipe it clean , and give it us again . O 't is the least one can do to interpose our selves and all that is dear to us , betwixt Jesus Christ and the wrath of men ; when he ( as you hear ) interposed himself betwixt you , and the eternal wrath of God. The NINTH SERMON . ACTS . III. XXII . A Prophet shall the Lord your God raise up unto you , of your Brethren ; like unto me ; him shall ye hear in all things , whatsover he shall say unto you . HAving in the former Discourses shewn you the solemn preparations both on the Fathers part , and on the Sons part , for the blessed design of reconciling us by the Meritorious mediation of Christ : and given you a general prospect of that his mediation in the former Sermon , method now requires , that I proceed to shew how he executes this his mediation , in the discharge of his blessed offices of Prophet , Priest and King. His Prophetical office consists of two parts , one External , consisting in a true and full Revelation of the will of God to Men ; according to that Iohn 17.6 . I have manifested thy name to the men thou gavest me . The other in illuminating the mind , and opening the Heart to receive and embrace that Doctrine . The first part is contained in the words before us . A Prophet shall the Lord your God raise up , &c. Which words are an allegation out of Moses recorded in Deut. 18.15 . and here by Peter pertinently applyed to Christ ; to convince the incredulous Iews , that he is the true , and only Messiah ; and the great Prophet of the Church ; whose Doctrine it was highly dangerous to contemn , though out of the mouths of such ( otherwise ) contemptible persons as he and Iohn were . And it 's well observed by Calvin , he singles out this Testimony of Moses rather than any other ; because of the great esteem they had for Moses , and his writings beyond any others . Now , in the words themselves are two general parts . First , Christ according to his Prophetical office , described . Secondly , Obedience to him , as such a Prophet strictly enjoyned . First , You have here a description of Christ in his Prophetical Office. A Prophet shall the Lord your God raise up unto you of your brethren like unto me . Where Christ is described . First , By his Title Prophet and that Princeps Prophetarum . The Prince of the Prophets , or the great and chief Shepherd ; as he is stiled , Heb. 13.10 . 1 Pet. 5.4 . It belongs to a Prophet to expound the Law , declare the will of God , and foretel things to come . All these meet , and that in a singular and eminent manner in Christ , our Prophet , Matth. 5.21 , &c. Ioh. 1.18 . 1 Pet. 1.11 . Secondly , He is described by his Type . A Prophet like unto Moses , who therein Typified and prefigured him . But is it not said of Moses in Deut. 34.10 . That there arose not a Proph●t since in Israel like unto Moses , whom the Lord knew face to face ? True , of meer men there never arose so great a Prophet in Israel , as Moses was ; either in respect of his familiarity with God , or of his miracles which he wrought in the power of God : but Moses himself was but a Star to this Sun. How ever , in these following particulars Christ was like him . He was a Prophet that went between God , and the people . Carried Gods mind to them , and returned theirs to God : they not being able to bear the voice of God immediately . Deut. 18.16.17 . According to all that thou desirest of the Lord thy God in Horch , in the day of the Assembly ; saying let me not hear again the voice of the Lord my God ; neither let me see this great fire any more , that I dye not . And upon this their request God makes the Promise which is cited in the Text. vers . 17 , 18. They have well spoken , that which they have spoken ; I will raise them up a Prophet like unto thee , &c. Moses was a very faithful Prophet , precisely faithful , and exact in all things that God gave him in charge ; even to a pin of the Tabernacle . Moses verily was faithful in all his house , as a Servant : for a Testimony of those things which were to be spoken after : But Christ as a Son over hi● own house , Heb. 3.5 , 6. Again , Moses confirmed his Doctrine by miracles , which he wrought in the presence , and to the conviction of gain-sayers . Herein Christ our Prophet is also like unto Moses , who wrought many , mighty , and uncontrolled miracles , which could not be denyed ; and by them confirmed the Gospel which he Preached . Lastly , Moses was that Prophet which brought Gods Israel out of literal Egypt , and Christ his out of spiritual Egypt ; whereof that bondage was a figure . Thus he is described by his likeness to Moses , his Type . Thirdly , He is described by his Stock and Original , from which according to the flesh , he sprang . I will raise him up from among thy brethren . Of Israel , as concerning the flesh , Christ came , Rom. 9.5 . And it 's evident that our Lord sprang out of Iudah , Heb. 7.14 . He honoured that Nation by his Nativity . Thus the great Prophet is described . Secondly , Here is a strict injunction of obedience to this Prophet . Him shall ye hear in all things , &c. By hearing , understand obedience . So words of sence are frequently put in Scripture , to signifie those affections that are moved by , and use to follow those sences . And this obedience is required to be yielded to this Prophet only universally , and under great penalties . It 's required to be given to him only , for so [ Him ] in the Text must be understood , as exclusive of all others . It 's true , we are commanded to obey the voice of his Ministers , Heb. 13.17 . But still it 's Christ speaking by them , to whom we pay our obedience . He that heareth you , heareth me . We obey them in the Lord ( i. e. ) commanding or forbidding in Christs name , and authority . So when God said , Deut. 6.13 . [ thou shalt serve Him ] Christ expounds it exclusively , Matth. 4.10 . Him only shalt thou serve . He is the only Lord , Jude 4. And therefore to him only our obedience is required . And as it 's due to him only , so to him universally . Him shall ye hear in all things . His commands are to be obeyed , not disputed . A Judgement of discretion indeed is allowed to Christians , to Judge whether it be the will of Christ or no. We must prove what is that holy , good and acceptable will , Rom. 12.2 . His Sheep hear his voice , and a stranger they will not follow : They know his voice , but know not the voice of strangers , Joh. 10.4 , 5. But when his will is understood and known , we have no liberty of Choice , but are concluded by it , be the Duty commanded never so difficult , or the sin forbidden never so tempting . And this is also required severely , under penalty of being destroyed from among the people . And of Gods requiring it at our hands , as it is in Deut. 18. ( i. e. ) of revenging himself in the destruction of the disobedient . Hence the observation is . DOCT. That Iesus Christ is called and appointed by God , to be the great Prophet , and teacher of the Church . He is anointed to Preach good tidings to the meek , and sent to bind up the broken hearted , Isa. 61.1 . When he came to Preach the Gospel among the people then was this Scripture fulfilled , Matth. 11.27 . Yea , all things are delivered him of his Father , so as no man knoweth who the Father is , but the Son , and be to whom the Son will reveal him . All light is now collected into one body of light , the Sun of righteousness ; and he enlighteneth every man that cometh into the world , Joh. 1.9 . And though he dispenseth knowledge variously , in times past speaking in many ways , and divers manners , to the Fathers : yet now the Method and way of revealing the will of God to us , is fixt and setled in Christ. In these last times he hath spoken to us by his Son. Twice hath the Lord solemnly sealed him to this Office , or approved and owned him in it , by a miraculous voice from the most excellent glory , Matth. 3. ult . and Matth. 17.5 . In this point there are two things doctrinally to be discussed , and opened , viz. What Christs being a Prophet to the Church implies . And how he executes , and discharges this his Office. First , What is implyed in Christs being a Prophet to the Church . And it necessarily imports these three things . First , The natural ignorance and blindness of men , in the things of God. This shewes us that vain man is born as the wild Asses Colt. — The world is involved in darkness . The people sit as in the Region and shadow of Death , till Christ arise upon their Souls , Matth. 4.15 , 16 , 17. 'T is true , in the state of innocence , man had a clear apprehension of the will of God without a Mediator ; but now that light is quencht in the corruption of nature , and the natural man receiveth not the things of God , 1 Cor. 2.14 . These things of God , are not only contrary to corrupt carnal reason , but they are also above right reason . Grace indeed useth nature , but nature can do nothing without grace . The mind of a natural man hath not only a native blindness , by reason whereof it cannot discern the things of the Spirit , but also a natural enmity , Rom. 8.7 . And hates the light , 1 Ioh. 3.19 , 20. So that untill the mind be healed , and enlightened by Jesus Christ , the natural faculty can no more discern the things of the spirit , than the sensitive faculty can discern the things of reason . The mysteries of nature may be discovered by the light of nature , but when it comes to the Supernatural mysteries ; there omnis platonicorum caligavit subtilitas , as Cyprian some where speaks , the most subtile , searching , penetrating wit and reason , is stalled , and at a loss . Secondly , It implys the divinity of Christ. And proves him to be true God ; for as much as no other can reveal to the world in all ages the secrets that lay hid in the heart of God , and that with such convincing evidence and authority . He brought his Doctrine from the bosom of his Father , Ioh. 1.18 . The only begotten Son who is in the bosom of the Father , him hath he revealed . The same words which his Father gave him , he hath given us , Ioh. 17.8 . He spake to us , that which he had seen with his Father , Ioh. 8.38 . What man can tell the bosom counsels and secrets of God ? Who but he that eternally lay in that bosom can expound them ? Besides , Other Prophets had their times assigned them to rise , shine , and set again by Death , Z●ch . 1.5 , Your Fathers where are they ? And do the Prophets live for ever ? But Christ is a fixed and perpetual . Sun that gives light in all ages of the world . For he is the same yesterday , to day , and for ever , Heb. 13.8 . Yea and the very beams of his divinity shone with awefulness upon the hearts of them that heard him . So that his very enemies were forced to acknowledge that never any man spake like him , Joh. 7.46 . Thirdly , It implys Christ to be the Original and fountain of all that light which is ministerially diffused up and down the world by men . Ministers are but Stars , which shine with a borrowed light from the Sun. So speaks the Apostle , 2 Cor. 4.6 , 7. For God who commanded the light to shine out of darkness hath shined in our hearts , to give the light of the knowledge of the glory of God , in the face of Iesus Christ. Those that teach men , must be first taught by Christ. All the Prophets of the Old , and all the Apostles , Pastors , and Teachers of the New Testament , have lighted their Candles at his Torch . 'T was Christ that gave them a mouth , and wisdom , Luk. 21.15 . What Paul received from the Lord , he delivered to the Church , 1 Cor. 11.23 . Jesus Christ is the chief Shepherd , 1 Pet. 5.4 . And all the under Shepherds receive their gifts and commissions from him . These things are manifestly implyed in Christs Prophetical Office. We shall next enquire how he executes and discharges this his Office. Or how he enlightens and teacheth men the will of God ? And this he hath done variously , gradually , plainly , powerfully , sweetly , purely , and fully . First , Our great Prophet hath revealed to men the will of God variously . Not holding one even and constant tenour in the manifestations of the Fathers will , but as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at sundry times and in divers manners , Heb. 1.1 . Sometimes he taught the Church immediately , and in his own person , Ioh. 18.20 . He declared Gods righteousness in the great congregation , Psal. 22.22 . And sometimes immediately , by his Ministers and Officers , deputed to that service by him . So he dispensed the knowledge of God to the Church both before his incarnation . It was Christ that in the time , and by the Ministry of Noah went and Preached to the Spirits in prison ; as it is , 1 Pet. 3.19 . That is to men and women then alive , but now separated from the body , and imprisoned in Hell for their disobedience . And it was Christ that was with the Church in the wilderness , instructing and guiding them , by the Ministry of Moses , and Aaron , Acts 7.37 , 38. And so he hath taught the Church since his ascension . He cannot now be personally with us , having other business to do for us in Heaven ; but however , he will not be wanting to teach us by his Officers , whom for that end he hath set and appointed in the Church , Ephes. 4.11.12 . Secondly , He hath dispensed his blessed light to the Church gradually . The discoveries of light have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , in many parts or parcels , sometimes more obscure and cloudy , as it was to the Old Testament-believers , by Visions , Dreams , Urim , Thumim , vocal Oracles , Types , Sacrifices , &c. Which though comparatively it were but a weak glimering light , and had no glory set by that which now shines , 2 Cor. 3.7 , 8 , 9 , 10 , 18. Yet it was sufficient for the instruction , and Salvation of the Elect in those times . But now is light sprung up gloriously in the Gospel dispensation . And we all with open face , behold as in a glass , the glory of the Lord. It is to us not a twy-light , but the light of a perfect day . And still it is advancing in the several ages of the world . I know more ( said Luther ) than blessed Austin knew ; and they that come after me , will know more than I know . Thirdly , Jesus Christ our great Prophet hath manifested to us the will of God plainly , and perspicuously . When he was on earth himself , he taught the People by Parables ; and without a Parable he spake nothing , Matth. 13. 3 , 4. He cloathed Sublime and Spiritual mysteries in earthly Metaphors , stooping them thereby to the low and dull capacities of men . Speaking so familiarly to the People about them , as if he had been speaking earthly things to them , Ioh. 3.12 . And so ( according to his own example ) would he have his Ministers Preach , using great plainness of speech , 2 Cor. 3.12 . And by manifestation of the truth commending themselves to every mans conscience , 2 Cor. 4.2 . Yet not allowing them to be rude and careless in expression , pouring out indigested , crude , immethodical words . No , an holy , serious , strict , and grave expression befits the lips of his Embassadours . And who ever spake more weightily , more Logically , or perswasively than that Apostle , by whose Pen Christ hath admonished us to beware of vain affectation , and swelling words of vanity ? But he would have us stoop to the understandings of the meanest . And not give the People a Comment darker than the Text. He would have us rather pierce their consciences , than tickle their phancies . And break their heart , than please their ears . Christ was a very plain Preacher . Fourthly , Jesus Christ discovered truth powerfully . Speaking as one having authority and not as the Pharisees , Matth. 7.29 . They were cold and dull Preachers . Their words did even freeze betwixt their lips . But Christ spake with power . There was heat , as well as light in his Doctrine . And so there is still , though it be in the mouth of poor contemptible men , 2 Cor. 10.4 . The weapons of our warfare are not carnal , but mighty through God ; to the casting down of strong holds . 'T is still quick and powerful , sharper than a two edged Sword ; and piercing to the dividing asunder of Soul and Spirit , and of the j●ynts and marrow , Heb. 4.12 . The blessed Apostle imitated Christ. And being filled with his Spirit , spake home , and freely to the hearts of men . So many words , so many claps of Thunder : ( as one said of him ) which made the hearts of sinners shake , and tremble in their breasts . All faithful and able Ministers are not alike gifted in this particular ; but surely there is an holy seriousness , a Spiritual grace , and Majesty in their Doctrine , commanding reverence from the hearers . Fifthly , This Prophet Jesus Christ taught the people the mind of God in a sweet , affectionate , and taking manner . His words made their hearts burn within them , Luk. 24.32 . It was Prophesied of him , Isa. 42.2 . He shall not cry , nor life up , nor cause his voice to be heard on high . A bruised reed he shall not break , and smoaking flax be shall not quench . He knew how to speak a word in season to the weary Soul , Esa. 61.1 . He gathered the Lambs with his arms . And gently led those with young , Esa. 4.11 . How sweetly did his words slide to the melting hearts about him ! He drew with cords of Love , with the bands of a man. He discouraged none . Upbraided none that were willing to come to him . His familiarity and free condescensions to the most vile and and despiseable sinners , was often made the matter of his reproach . Such is his gentle and sweet carriage to his people , that the Church is called the Lambs Wife , Rev. 19.7 . Sixthly , He revealed the mind of God purely to men . His Doctrine had not the least dash of errour to debase it . His most enviously observant hearers could find nothing to charge him . He is the faithful and true witness , Rev. 1.5 . And he hath commanded his Ministers to conserve the simplicity and purity of the Gospel , and not to blend and sophisticate it , 2 Cor. 4.2 . Seventhly and lastly , He revealed the will of God perfectly and fully , keeping back nothing needful to Salvation . So he tells the Disciples , Iob. 15.15 . All things that I have heard of my Father , I have made known unto you . He was faithful as a Son , over his own house , Heb. 3.6 . Thus you have a brief account of what is implyed in this part of Christs Prophetical office , and how he performed it . Inference 1. If Jesus Christ who is now passed into the heavens be the great Prophet , and Teacher of the Church ; hence we Justly infer the continual necessity of a standing Ministry in the Church . For by his Ministers he now teacheth us , and to that intent hath fixed them in the Church , by a firm constitution , there to remain to the end of the world , Matth. 28. ult . He teacheth men no more personally , but Ministerially . His Ministers supply the want of his personal presence , 2 Cor. 5.20 . We pray you in Christs stead . These offices he gave the Church at his Ascention , ( i. e. ) when he ceased to teach them any longer with his own lips . And so set them in the Church that their succession shall never totally fail . For so that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath set , 1 Cor. 12.28 . Plainly implyes . They are set by a sure establishment , a firm and unalterable constitution , even as the times and seasons , which the Father hath put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own power . It 's the same word . And it 's well they are so firmly set and fixed there , for how many adversaries in all ages have endeavoured to shake the very office it self : Pretending that it 's needless to be taught by men , and wresting such Scriptures as these to countenance their errour , Ioel. 2.28 , 29. I will pour out my Spirit upon all flesh , and your Sons and Daughters shall Prophesie , &c. And Ier. 31.34 . They shall teach no more every man his neighbour , and every man his brother , saying , know the Lord , for they shall all know me from the least of them , to the greatest of them . As to that of Ioel it is answered , that if an Old Testament Prophesie , may be understood according to a New Testament interpretation , then that Prophesie doth no way oppose , but confirm the Gospel Ministry . How the Apostle understood the Prophet in that his Prophesie may be seen in Acts 2.16 . When the Spirit was poured out on the day of Pentecost upon the Apostles . And surely he must be a confident person indeed , that thinks not an Apostle to be as good an Expositer of the Prophet as himself . And for that in Ier. 31. we say , First , that if it conclude against ministerial teachings , it must equally conclude against Christian Conferences . Secondly , We say that cannot be the sence of one Scripture , which contradicts the same sence of other Scriptures . But so would this , Eph. 4.11 , 12. 1 Cor. 12.28 . And thirdly , We say the sence of that Text is not negative , but comparative . Not that they shall have no need to be taught any truth ; but no such need to be taught the first truths . That there is a God. And who is this true God. They shall no more teach every man his brother saying know the Lord , for they shall all know me . To conclude , God hath given Ministers to the Church for conversion , and edification work ; till we all come into the unity of the Faith , to a perfect man , Ephes. 4. 11 , 12. So that when all the Elect are converted , and all those Converts become perfect men ; when there is no errour in Judgement , or practice ; and no seducer to cause it , then , and not till then , will a Gospel-Ministry be useless . But ( as it 's well observed ) there is not a man that opposes a Gospel Ministry , but the very being of that man is a sufficient argument for the continuance of it . Inference 2. If Christ be the great Prophet of the Church , and such a Prophet , then it follows , That the weakest Christians need not be discouraged at the dulness , and incapacity they find in themselves . For Christ is not only a patient and condescending Teacher , but he can also ( as he often hath done ) reveal that to babes which is hid from the wise and learned , Matth. 11.25 . The testimonies of the Lord are sure , making wise the simple , Psal. 19.7 . Yea , and such as you are , the Lord delights to chuse ; that his grace may be the more conspicuous in your weakness , 1 Cor. 1.26 , 27. You will have nothing of your own to glory in . You will not say as a proud wretch once said , Ego , & Deus meus . I , and my God did this . Jesus Christ affects not social glory . He will not divide the praise with any . Well then , be not discouraged . Others may know more in other things than you , but you are not incapable of knowing so much as shall save your souls , if Christ will be your Teacher . In other knowledge they excell you , but if ye knew Jesus Christ , and the truths as it is in him , one drop of your knowledge , is worth a whole Sea of their gifts . One truth suckt by Faith and Prayer from the breast of Christ , is better than ten thousand dry notions beaten out by wracking the understanding . It 's better in kind , the one being but natural , the other Supernatural , from the saving Illuminations , and inward teachings of the Spirit . And so is one of those better things that accompany Salvation . It 's better in respect of effects . Other knowledge leaves the heart as dry , barren , and unaffected as if it had it's seat in another mans head : but that little you have been taught of Christ , sheds down its gracious influences upon your affections , and slides sweetly to your melting hearts . So that as one prefer'd the most despicable work of a plain ru●tick Christian , before all the Triumphs of Alexander and Caesar ; much more ought ye to prefer , one saving manifestation of the Spirit , to all the powerless Illuminations of natural men . Inference 3. If Christ be the great Prophet and Teacher of the Church , it follows , that Prayer is a proper means for the increase of knowledge . Prayer is the Goden Key which unlocks that treasure . When Daniel was to expound that secret which was contained in the Kings Dream , about which the Chaldean Magicians had rackt their brains to no purpose ; what course doth Daniel take ? Why , he went to his house ( saith the Text ) Dan. 2.17 , 18. And made the thing known to Hananiah , Mishael and Azariah his companions : that they would desire mercies of the God of Heaven concerning this secret . And then was the secret revealed to Daniel . Luther was wont to say three things make a Divine , Meditation , Temptation , and Prayer . Holy Mr. Bradford was wont to study upon his knees . Those truths that are got by Prayer , leave an unusual sweetness upon the heart . If Christ be our Teacher , it becomes all his Saints to be at his Feet . Inference 4. If Christ be the great Prophet , and Teacher of the Church , We may thence discern and Iudge of Doctrines , and it may serve us as a test to try them by . For such as Christ is , such are the Doctrines that flow from him Every errour pretends to derive it self from him ; but as Christ was holy , humble , heavenly , meek , peaceful , plain , and simple , and in all things alien , yea contrary to the wisdom of the world , the gratifications of the flesh : such are the truths which he teacheth . They have his Character and Image ingraven on them . Would you know then whether this , or that Doctrine be from the Spirit of Christ or no , Examine the Doctrine it self by this rule . And whatsoever Doctrine you find to incourage and countenance sin , to exalt self , to be accommodated to earthly designs and interests , to wrap and bend to the humours and Lusts of men ; in a word , what Doctrine soever directly , and as a proper cause makes them that profess it , carnal , turbulent , proud , sensual , &c. You may safely reject it , and conclude this never came from Jesus Christ. The Doctrine of Christ is after godliness . His truth sanctifies . There is a gustus Spiritualis judicii , a Spiritual taste , by which those that have their sences exercised , can distinguish things that differ . The Spiritual man Iudgeth all things , 1 Cor. 2.15 . His ear tryes words , as his mouth tasteth meats , Job 34.3 . Swallow nothing ( let it come never so speciously ) that hath not some relish of Christ , and holyness in it . Be sure Christ never reveal'd any thing to men , that derogates from his own glory ; or prejudices , and obstructs the ends of his own Death . Inference 5. And as it will serve us for a test of Doctrines , so it serves for a test of Ministers , and hence you may Judge who are authorized , and sent by Christ the great Prophet , to declare his will to men . Surely , those whom he sends have his Spirit in their Hearts , as well as his words in their Mouths . And according to measures of grace received , they faithfully endeavour to fullfil their Ministry for Christ , as Christ did for his Father , as my Father hath sent me , ( saith Christ ) so send I you , Joh. 20.21 . They take Christ for their pattern in the whole course of their Ministration , and are such as sincerely endeavour to imitate the great Shepherd , in these six particulars following . First , Jesus Christ was a faithful Minister , the faithful , and true witness , Rev. 1.5 . He declared the whole mind of God to men . Of him it was Prophetically said , Psal. 40.10 . I have not hid thy righteousness within my heart , I have declared thy faithfulness , and thy Salvation , I have not concealed thy loving kindness and thy truth from the great congregation . To the same sence , and almost in the same words , the Apostle Paul professed in Acts 20.20 . I have kept back nothing that was profitable unto you , and vers . 35. I have shewed you all things . Not that every faithful Minister doth in the course of his Ministry , anatomize the whole body of truth , and fully expound and apply each particular to the People , no , that is not the meaning , but of those Doctrines which they have opportunity of opening , they do not out of fear , or to accommodate and secure base low ends , withhold the mind of God , or so corrupt and abuse his words , as to subject truth to their own or other mens Lusts. They Preach not as pleasing men , but God , 1 Thes. 2.4 . For if we yet please men , we cannot be the servants of Christ , Gal. 1.10 . Truth must be spoken , though the greatest on earth be offended . Secondly , Jesus Christ was a tender hearted Minister . Full of compassion to souls . He was sent to bind up the broken in heart , Isa. 61.1 . He was full of bowels to poor sinners . He grieved at the hardness of mens hearts , Mark 3.5 . He mourned over Ierusalem and said , O Ierusalem , Ierusalem , how oft would I have gathered thy Children as a Hen gathers her brood under her wings ! Matth. 23.37 . His bowels yearned , when he saw the multitude as Sheep having no Shepherd , Matth. 9.36 . These bowels of Christ must be in all the under Shepherds . God is my witness ( saith one of them ) how greatly I long after you all in ( or after the pattern of ) the bowels of Christ Iesus , Phil. 1.8 . He that shews a hard heart , unaffected with the dangers and miseries of souls , can never shew a commission from Christ to authorize him , for ministerial work . Thirdly , Jesus Christ was a laborious painful Minister , he put a necessity on himself to finish his work in his day . A work infinitely great , in a very little time , Ioh. 9.4 . I must work the works of him that sent me , while it is day , the night cometh when no man can work . O how much work did Christ do , in a little time on earth ! He went about doing good , Acts 10.38 . He was never idle . When he sits down at Iacobs Well , to rest himself being weary , presently he falls into his work , Preaching the Gospel to the Samaritaness . In this must his Ministers resemble him . Striving according to his working , that worketh in them mightily , Col. 1.28 , 29. An idle Minister seems to be a contradiction in adjecto , as who should say , a dark light . Fourthly , Iesus Christ delighted in nothing more than the success of his Ministry . To see the work of the Lord prosper in his hand , this was meat and drink to him . When the seventy returned , and reported the success of their first Embassie ; Lord , even the Devils are subject to us through thy name . Why , saith Christ ; I behold Satan fall as lightning from heaven . As if he had said , you tell me no news , I saw it when I sent you out at first . I know the Gospel would make work where it came . And in that hour Iesus rejoyced in Spirit , Luk. 10.17 , 18 , 21. And is it not so with those sent by him ? Do'nt they value the success of their Ministry at an high rate ? it is not ( saith one ) the expence , but the recoyling of our labours back again upon us , that kills us . Ministers would not die so fast , nor be gray-headed so soon , could they but see the travel of their Souls . My littlle Children ( saith Paul ) of whom I travel again in birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , till Christ be formed in you , Gal. 4.19 . As for those that have the name of Shepherds only , who visit the flock only once a year , about shearing time : who have the instruments of a foolish Shepherd ( ●f●rcipes & mulctra ) the shears and pail , Zech. 11.15 . Woful will be their condition , at the appearing of this great Shepherd . Fifthly , Iesus Christ was a Minister that lived up to his Doctrine . His Life and Doctrine harmonized in all things . He pressed to holiness in his Doctrine , and was the great Pattern of holiness in his Life , Matth. 11.28 . Learn of me , I am meek and lowly . And such his Ministers desire to approve themselves , Phil. 4.9 . What ye have heard , and seen in me , that do . He Preacht to their eyes , as well as ears . His Life was a Comment on his Doctrine . They might see holiness acted in his Life , as well as sounded by his lips . He Preacht the Doctrine , and lived the Application . Sixthly , Lastly ; Iesus Christ was a Minister that minded and maintained sweet , secret communion with God , for all his constant publick labours . If he had been Preaching and healing all the day , yet he would redeem time from his very sleep to spend in secret Prayer , Matth. 14.23 . When he had sent the multitude away , he went up into a Mountain apart to pray ; and was there alone . O blessed pattern ! Let the keepers of the Vineyards , remember they have a Vineyard of their own to keep . A Soul of their own that must be lookt after ; as well as other mens . Those that in these things imitate Christ , are surely sent to us from him , and are worthy of double honour . They are a choice blessing to the people . The TENTH SERMON . LUKE . XXIV . XLV . Then opened he their understandings , &c. KNowledge of Spiritual things is well distinguished into intelectual , and practical . The first hath its seat in the mind , the latter in the heart . This later Divines call a knowledge peculiar to Saints , and in the Apostles Dialect it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 3.8 . The eminency , or excellency of the knowledge of Christ. And indeed there is but little excellency in all those pretty notions which furnish the Lips with discourse , unless by a sweet and powerful influence , they draw the conscience and will to the obedience of Christ. Light in the mind is necessarily antecedent to the sweet and heavenly motions and mountings of the affections . For the farther any man stands from the light of truth , the farther he must needs be from the heat of comfort . Heavenly quicknings are begotten in the heart , while the Sun of righteousness spreads the beams of truth into the understanding ; and the Soul sits under those its wings . Yet all the light of the Gospel spreading and diffusing it self into the mind , can never savingly open and change the heart , without an other Act of Christ upon it ; and what that is , the Text informs you . Then opened be their understandings , that they might understand the Scriptures . In which words we have both an Act of Christ upon the Disciples understandings , and the immediate end , and scope of that Act. First , Christs Act upon their understandings . He opened their understandings . By understanding is not here meant the mind only , in opposition to the heart , will , and affections ▪ but these were opened by and with the mind . The mind is to the heart as the door to the house . What comes into the heart , comes in at the understanding , which is introductive to it , and although truths sometimes goes no farther then the Entry , never penetrates the hearts , yet here this effect is undoubtedly included . Expositers make this expression paralel to that in Acts 16.14 . The Lord opened the heart of Lydia . And it is well observed that it is one thing to open the Scriptures , that is to expound them , and give the meaning of them ; as Paul is said to do in Acts 18.3 . And another thing to open the mind , or heart as it is here . There are as a learned man truly observes two doors of the Soul bard against Christ. The understanding by ignorance , and the heart by hardness ; both these are opened by Christ. The former is opened by the Preaching of the Gospel , the other by the internal operation of the Spirit . The former belongs to the first part of Christs Prophetical office , opened in the former ; the later to that special internal part of his Prophetical office , to be opened in this Sermon . And that it was not a naked Act upon their minds only , but that their hearts and minds did work in fellowship , being both touched by this Act of Christ , is evident enough by the effects mentioned vers . 52.53 . They returned to Ierusalem with great Ioy , and were continually in the Temple praising and blessing God. It is confessed that before this time Christ had opened their hearts by conversion , and this opening is not to be understood simply , but secundum quid , in reference to those particular truths in which till now they were not sufficiently informed and so their hearts could not be duly affected with them . They were very dark in their apprehensions of the death , and resurrection of Christ ▪ and consequently their hearts were sad and dejected about that which had befallen him vers . 17. but when he opened the Scriptures , and their understandings and heart together , then things appeared with another face , and they return blessing and praising God. Secondly , here is farther to be considered , the design and end of this Act upon their understandings . That they might understand the Scriptures . Where let it be marked Reader , that the teachings of Christ , and his Spirit , were never designed to take men off from the reading , studying , and searching of the Scriptures , as some vain Notionists have pretended opposing those things which are subordinated . But to make their studies and duties the more fruitful , beneficial , and effectual to their Souls . Or that they might this way receive the end and blessing of all their duties . God never intended to abolish his word , by giving his Spirit . And they are true Fanaticks ( as Calvin upon this place calls them ) that think , or pretend so . By this means he would at once impart more light , and make that they had before more operative and useful to them ; especially in such a time of need as this was . Hence we observe . DOCT. That the opening of the mind and heart , effectually to receive the truths of God , is the peculiar prerogative , and office of Iesus Christ. One of the great miseries under which lapsed nature labours , is spiritual blindness . Jesus Christ brings that eye-salve , which only can cure it . Rev. 3.18 . I counsel thee to buy of me eye-salve , that thou maist see . Those to whom the Spirit hath applied it , can say as it is 1 Ioh. 5.20 . We know that the Son of God is come , and hath given us an understanding ; that we may know him that is true , even in his Son Iesus Christ this is the true God , and eternal life . To the Spiritual illumination of a Soul it suffices not that the object be revealed , nor yet that man , the subject of that knowledge , have a due use of his own reason ; but it is further necessarie that the Grace and special assistance of the Holy Spirit be superadded , to open and molifie the heart , and so give it a due tast and relish of the sweetness of Spiritual truth . By opening the Gospel , he reveals truth to us , and by opening the heart in us . Now though this cannot be without that , yet it 's much more excellent to have truth revealed in us , than to us . This Divines call praecipuum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muneris Prophetici . The principal perfective effect of the Prophetical office . The special blessing promised in the new Covenant Heb. 8.10 . I will put my Laws in their mind , and write them in their hearts . For Explication of this part of Christs Prophetical office , I shall as in the former , shew what is included in the opening of the understanding . And by what acts Christ performs it . Now , to give you a brief account of what is included in this Act of Christ , take it in the following particulars . First , It implys the transcendent nature of Spiritual things , far exceeding the highest flight and reach of natural reason . Jesus Christ must by his Spirit open the understandings of men , or they can never comprehend such mysteries . Some men have strong natural parts , and by improvement of them , are become Eagle-eyed in the mysteries of nature . Who more acute than the Heathen sages ! yet to them the Gospel seemed foolishness 1 Cor. 1.20 . Austin confesses that before his conversion , he often felt his Spirit swell with offence , and contempt of the Gospel ; and he despising it , said dedignabar esse parvulus . He scorned to become a child again . Bradwardine , that profound Doctor , learned usque ad stuporem , even to a wonder ; professes that when he read Pauls Epistles he contemned them , because in them he found not a metaphysical wit. Surely it 's possible a man may with Berengarius , be able to dispute de omni scibili . Of every point of knowledge . To unravel nature , from the Cedar in Lebanon , to the Hysop on the wall ; and yet be as blind as a Bat , in the knowledge of Christ. * Yea it 's possible a mans understanding may be improved by the Gospel to a great ability in the literal knowledge of it ; so as to able to expound the Scriptures orthodoxly , and enlighten others by them ; as it is Matt. 7.22 . The Scribes and Pharisees were well acquainted with the Scriptures of the old Testament ; yea , such were their abilities , and esteem among the people for them , that the Apostle stiles them the Princes of this world . 1 Cor. 2.8 . And yet notwithstanding Christ truly calls them , blind guides , Matt. 23. Till Christ open the heart , we can know nothing of him , or of his will , as we ought to know it . So experimentally true is that of the Apostle , 1 Cor. 2.14 , 15. The natural man receiveth not the things of the spirit of God , for they are foolishness to him ; neither can he know them , because they are spiritually discerned . But he that is spiritual , Iudgeth all things ; yet he himself is Iudged of no man. The spiritual man can Judge and discern the carnal man , but the carnal man wants a faculty , to Judge of the spiritual man. As a man that carries a dark Lanthorn , can see another by its light ; but the other cannot discern him . Such is the difference betwixt persons whose hearts Christ hath , or hath not opened . Secondly , 2 Christ opening the understanding implys the insufficiency of all external means , how excellent so ever they are in themselves ; to operate savingly upon men till Christ by his power open the soul , and so makes them effectual . What excellent Preachers were Isaiah and Ieremiah to the Jews ? the former spake of Christ more like an Evangelist of the new , than a Prophet of the old Testament . The later was a most convictive and pathetical Preacher ; yet the one complains Isai. 53.1 . Who hath believed our report ? and to whom is the arm of the Lord revealed ! the other laments the successlesness of his Ministry , Ier. 6.28 . The bellows are burnt , the lead is consumed of the fire , the founder melteth in vain . Under the new Testament what people ever enjoyed such choice helps & means , as those that lived under the Ministry of Christ , and the Apostles ? yet how many remained still in darkness ? Matt. 11.27 . We have piped to you , but ye have not danced ; we have mourned unto you , but ye have not lamented . Neither the delightful ayrs of mercy , nor the doleful ditties of Judgment could affect , or move their hearts . And indeed if you search into the reason of it , you will be satisfied ; that the choicest means can do nothing upon the heart , till Christ by his spirit open it , because ordinances work not as natural causes do : for then the effect would always follow , unless miraculously hindred , and it would be equally wonderful that all that hear should not be converted , as that the three Children should be in the fiery Furnace so long , and yet not be burned ; no , it works not as a natural , but as amoral cause ; whose efficacy depends on the gracious and arbitrary concurrence of the spirit . The wind bloweth where it listeth , Joh. 3.8 . The ordinances are like the pool of Bethesda Iohn 5.4 . At a certain time an Angel came down and troubled the waters , and then they had a healing vertue in them . So the spirit comes down at certain times , in the word ; and opens the heart , and then it becomes the power of God to Salvation . So that when you see souls daily sitting under excellent and choice means , and remain dead still ; you may say as Martha did to Christ of her Brother Lazarus , Lord , if thou hadst been here , they had not remained dead . If thou hadst been in this Sermon , it had not been so in effectual to them . 3 Thirdly , it implys the utter impotency of man to open his own heart , and thereby make the word effectual to his own conversion , and Salvation . He that at first said let there be light , and it was so , must shine into our hearts , or they will never be savingly enlightned . 2 Cor. 4.6 . A double misery lies upon a great part of mankind viz. impotency and pride . They have not only lost the true liberty and freedom of their wills , but with it have so far lost their understanding and humility , as not to own it . But alas man is become a most impotent Creature by the fall . So far from being able to open his own heart , that he cannot know the things of the spirit , 1 Cor. 2.14 . Cannot believe , Iohn 6.44 . Cannot obey , Rom. 8.7 . Cannot speak one good word , Matt. 12.34 . Cannot thing one good thought , 2 Cor. 3.5 . Cannot do one good act , Iohn 15.5 . O what a helpless shiftless thing is a poor sinner ! suitably to this state of impotence , conversion is in Scripture cal'd regeneration Iohn 3.3 . A resurrection from the dead Eph. 2.5 . A creation Eph. 2.10 . A victory 2 Cor. 10.5 . Which doth not only imply man to be purely passive , in his conversion to God , but a renitency , and opposition made to that power which goes forth from God to recover him . Lastly , Christ opening the understanding imports his Divine power , 4 whereby he is able to subdue all things to himself . Who but God knows the heart ? who but a God can unlock and open it at pleasure ? no meer Creature , no not the Angels themselves ; who for their large understanding are Intelligencies : can command or open the heart . We may stand and knock at mens hearts , till our own ake ; but no opening till Christ come . He can fit a key to all the cross wards of the will , and with sweet efficacy open it ; and that without any force or violence to it . These things are carried in this part of his office . Consisting in opening the heart . Which was the first thing propounded for explication . Secondly , In the next place let us see by what acts Jesus Christ performs this work of his , and what way and method he takes to open the heart of Sinners . And there are two principal ways by which Christ opens the understandings and hearts of men . viz. By His word And spirit . First by his word to this end was Paul commissionated and sent to preach the Gospel , Act. 26.18 . To open their eyes , and turn them from darkness to light , and from the power of Satan to God. The Lord can if he pleases , accomplish this immediately ; but though he can do it , he will not do it ordinarily without means : because he will honour his own institutions . Therefore you shall observe , that when Lydia's heart was to be opened , there appeared unto Paul a man of Macedonia , who prayed him , saying , come over into Macedonia and help us . Act. 19.9 . God will keep up the reputation of his ordinances among men . And though he hath not tyed himself , yet he hath tyed us to them . Cornelius must send for Peter ; God can make the earth produce corn , as it did at first , without cultivation and labour ; but he that shall now expect it in the neglect of means , may perish for want of bread . Secondly , But the ordinances in themselves cannot do it , as I noted before ; and therefore Jesus Christ hath sent forth the Spirit , who is his Pro — Rex , his vicegerent to carry on this work upon the hearts of his Elect. And when the Spirit comes down upon Souls , in the administration of the ordinances ; he effectually opens the heart to receive the Lord Jesus , by the hearing of faith . He breaks in upon the understanding and conscience by powerful convictions , and compunctions ; so much that word . Iohn 16.8 . imports , he shall convince the world of Sin. Convince by clear demonstration such as inforces assent , so that the Soul can not but yeeld it to be so . And yet the door of the heart is not opened , till he have also put forth his power upon the will ; and by a sweet and secret efficacy overcome all it's reluctations , and the Soul be made willing in the day of his power . When this is done , the heart is opened . Saving light now shines in it ; and this light set up by the Spirit in the Soul is First , a new light , in which all things appear far otherwise than they did before . The name of Christ , and Sin ; the word Heaven and Hell have an other sound in that mans ears , than formerly they had . When he comes to read the same Scriptures , which possibly he had read an hundred times before , he wonders he should be so blind , as he was , to over look such great , weighty , and concerning things as he now beholds in them : and saith , where were mine eyes , that I could never see these things before ? Secondly , It is a very affecting light . A light that hath heat and powerful influences in it , which makes deep impressions on the heart . Hence they whose eyes the great Prophet opens , are said to be brought out of darkness , into his marvelous light . 1 Pet. 2.9 . The Soul is greatly affected with what it sees . The beams of light are contracted and twisted together in the mind , and being reflected on the heart and affections ; soon cause them to smoak , and burn . Did not our hearts burn within us , whilst he talked with us , and opened to us the Scriptures . Thirdly , And it is a growing light . Like the light of the morning which shines more and more , unto a perfect Day . Prov. 4.18 . When the Spirit first opens the understanding , he doth not give it at once a full sight of all truths , or a full sence of the power , sweetness , and goodness of any truth ; but the Soul in the use of means grows up to a greater clearness , day by day . It 's knowledge grows extensively in measure , and intensively in power and efficacy . And thus the Lord Jesus by his Spirit opens the understanding . Now the use of this follows in 5. practical deductions . Inference 1. If this be the work and office of Jesus Christ to open the understandings of men , Hence we infer , the misery that lyes upon those men , whose understandings , to this day , Iesus Christ hath not opened . Of whom we may say as it is , Deut. 29.4 . To this day Christ hath not given them eyes to see . Natural blindness whereby we are deprived of the light of this world , is sad ; but spiritual blindness is much more sad . See how dolefully their case is represented , 2 Cor. 4.3 , 4. But if our Gospel be hid , it is hid to them that are lost ; whose eyes the God of this world hath blinded ; lest the light of the glorious Gospel of Christ , who is the image of God , should shine unto them . He means a total and final concealment of the saving power of the word from them . Why , what if Jesus Christ withhold it , and will not be a Prophet to them ; what is their condition ? truly no better than lost men . It is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are to perish , or be destroyed . This blindness like the covering of the face , or tying the handkerchief over the eyes ; is in order to their turning off into Hell. More particularly , because the point is of deep concernment let us consider , First , the Iudgement inflicted , and that 's spiritual blindness . A sore misery indeed . Not anuniversal ignorance of all truths ; O , no , in natural , and moral truths they are often times acute , and sharpe sighted men ; but in that part of knowledge which wrape up eternal life , Iohn 17.2 . there they are utterly blinded . As it 's said of the Iews upon whom this misery lies , that blindness in part is happened to Israel . They are learned and knowing persons in other matters , but they know not Jesus Christ , there is the grand and sad defect . Secondly , the subject of this Judgement , the mind ; which is the eye of the soul. If it were but upon the body , it would not be so considerable , this falls immediately upon the soul the noblest part of man , and upon the mind , the highest and noblest faculty of the soul ; whereby we understand , think and reason . This in Scripture is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit . The intellectual rational faculty ; which Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading , directive faculty : which is to the soul , what the natural eye 〈◊〉 to the body . Now the soul being the most active and restless thing in the world , always working ; and its leading directive power blind ; Judge what a sad and dangerous state such a soul is in . Just like a fiery high metled Horse , whose eyes are out , furiously carrying his rider among rocks , pits , and dangerous precipices . I remember Chrysostom speaking of the loss of a soul saith , that a loss of a member of the body , is nothing to it ; for saith he , if a man lose an eye , Ear , Hand , or Foot , there is another to supply its want . Omnia Deus dedit duplicia . God hath given us those members double animam verò unam , but he hath not given us two souls ; that if one be lost , yet the other may be saved . Surely it were better for thee , Reader , to have every member of thy body made the seat and subject of the most exqu●site racking torments , than for spiritual blindness to befall thy soul. Moreover , Thirdly , Consider the indiscernableness of this Iudgement , to the soul on whom it lies . They know it not ; no more than a man knows that he is asleep . Indeed , it 's the spirit of a deep sleep , poured out upon them from the Lord. Isa. 29.10 . Like that which befel Adam when God opened his side ; and took out a Rib. This renders their misery the more remediless . Because ye say you see , therefore your sin remaineth , Joh. 9.41 . Once more , Fourthly , Consider the tendency and effects of it . What doth this tend to , but eternal ruine ? For hereby we are cut off from the only remedy . The soul that 's so blinded , can neither see sin , nor a Saviour ; but like the Aegyptians during the palpable darkness , sits still ; and moves not after its own recovery . And as ruine is that to which it tends , so in order thereto , it renders all the ordinances and duties under which that soul comes altogether useless , and ineffectual to its salvation . He comes to the word , and sees others melted by it , but to him it signifies nothing . O what a heavy stroke of God is this ! most wretched is their case , to whom Jesus Christ will not apply this eye salve ; that they may see . Did you but understand the misery of such a state , if Christ should say to you as he did to the blind man , Matth. 20.33 . What wilt thou that I shall do for thee ? you would return , as he did ; Lord that my eyes may be opened . Inference 2. If Jesus Christ be the great Prophet of the Church , then surely he will take special care both of the Church , and the under shepherds appointed by him to feed them . Else both the objects , and instruments upon , and by which he executes his office , must fail , and consequently this glorious office be in vain . Hence he is said to walk among the golden Candlesticks , Revel . 1.13 . and Rev. 2.1 . to hold the Stars in his right hand . Jesus Christ instrumentally opens the understandings of men by the preaching of the Gospel ; and whilst there is an elect soul to be converted , or a convert to be farther illuminated , means shall not fail to accomplish it by . Inference 3. Hence you that are yet in darkness , may be directed to whom to apply your selves , for saving knowledge . It 's Christ that hath the soveraign eye salve ; that can cure your blindness . He only hath the key of the house of David , he openeth and no man shutteth . O that I might perswade you to set your selves in his way , under the ordinances , and cry to him , Lord , that my eyes may be opened . Three things are marvelously incouraging to you so to do . First , God the Father hath put him into this Office , for the cure of such as you be . Isa. 49.6 . I will give thee for a light to the Gentiles , that thou maist be my salvation to the ends of the earth . This may furnish you with an argument to plead for a cure . Why do you not go to God , and say , Lord , didst thou give Jesus Christ a Commission to open the blind eyes ? Behold me Lord , such a one am I , a poor , dark , ignorant soul. Didst thou give him to be thy salvation to the ends of the earth ? No place , nor people excluded from the benefit of this light ; and shall I still remain in the shadow of death ? O that unto me he might be a saving light also . The best and most excellent work that ever thou wroughtest , brings thee no glory , till it come into the light ; O let me see and admire it . Secondly , It 's incouraging to think , that Iesus Christ hath actually opened the eyes of them that were as dark and ignorant as you now are . He hath revealed those things to babes , that have been hid from the wise and prudent . Matth. 11.25 . The Law of the Lord is perfect making wise the simple . Psal. 19.7 . And if you look among those whom Christ hath enlightned , you will not find many wise after the flesh , many mighty , or Noble ; but the foolish , weak , base , and despised . These are they on whom he hath glorified the riches of his grace . 1 Cor. 26.27 . Thirdly , And is it not yet further incouraging to you ; that hitherto he hath mercifully continued you under the means of light ? Why is not the light of the Gospel put out ? Why are times and seasons of grace continued to you , if God have no further design of good to your souls ? Be not therefore discouraged but wait on the Lord in the use of means , that you may yet be healed . If you ask what can we do to put our selves into the way of the spirit , in order to such a cure ? I say that though you cannot do any thing that can make the Gospel effectual , yet the spirit of God can make those means you are capable of using effectual , if he please to concur with them . And it is a certain truth , that your inability to do what is above your power , doth no way excuse you from doing what is within the compass of your power to do . I know , no act that is saving , can be done without the concurrence of special grace , yea , and no act that hath a remote order and tendency thereunto , without a more general concourse of Gods assistance ; but herein he is not behind hand with you . Let me therefore advise . First , That you dilligently attend upon an able , faithful and searching ministry . Neglect no opportunity God affords you , for how know you but that may be the time of mercy to your souls : If he that lay so many years at the Pool of Bethesda , had been wanting but that hour when the Angel came down and troubled the waters , he had not been healed . Secondly , Satisfie not your selves with hearing , but consider what you hear . Allow time to reflect upon what God hath spoken to you . What power is there in man more excellent , or more appropriate to the reasonable nature , than its reflexive and self considering power ? There is little hope of any good to be done upon your souls , untill you begin to go alone ; and become thinking men and women . Here all conversion begins . I know a severer task can hardly be imposed upon a carnal heart . It 's a hard thing to bring a man , and himself together , upon this acccount . But this must be , if ever the Lord do your souls good . Psal. 4.4 . Commune with your own hearts . Thirdly , Labour to see , and ingenuously confess the insufficiency of all your other knowledge to do you good . What if you had never so much skill and knowledge in other mysteries ? What if you be never so well acquainted with the letter of the Scripture ? What if you had angelical illumination , this can never save thy soul. No , all thy knowledge signifies nothing , till the Lord shew thee by special light , the deplored state of thy own heart ; and a saving sight of Jesus Christ thy only remedy . Inference 4. Since then there is a common light , and special saving light which none but Christ can give , it 's therefore the concernment of every one of you , to try what your light is . We know ( saith the Apostle ) 1 Cor. 8.1 . that we all have knowledge . O but what , and whence is it ? Is it the light of life , springing from Jesus Christ ; that bright and morning star ? Or only such as the Devils and damned have ? These lights differ . First , in their very kinds , and natures . The one is Heavenly , supernatural , and spiritual : the other earthly , and natural ; the effect of a better constitution or education , Iam. 3.15 , 17. Secondly , They differ most apparently in their effects and operations . The light that comes in a special way from Christ , is humbling , abasing , and soul emptying light . By it a man sees the vileness of his own nature , and practice , which begets self loathing in him : but natural light on the contrary , puffs up , and exalts ; makes the heart swell with self conceitedness . 1 Cor. 8.1 . The Light of Christ is practical and operative , still urging the soul , yea , lovingly constraining it to obedience . No sooner did it shine into Pauls heart , but presently he asks , Lord what wilt thou have me to do ? Act. 9.6 . It brought forth fruit , in the Collossians , from the first day it came to them , Col. 1.6 . but the other spends it self in impractical notions , and is detained in unrighteousness . ● Rom. 1.18 . The light of Christ is powerfully transformative of its subjects changing the man in whom it is , into the same image , from glory to glory . 2 Cor. 3. ult . but common light leaves the heart as dead , carnal and sensual , as if no light at all were in it . In a word , All saving light endears Jesus Christ to the soul , and as it could not value him before it saw him , so when once he appears to the soul in his own light , he is appreciated and endeared unspeakably : then , none but Christ. All is but dung that he may win Christ. None in Heaven but him , nor on earth desirable in comparison of him . But no such effect flows from natural common knowledge . Thirdly , They differ in their Issues . Natural common knowledge vanisheth , as the Apostle speaks , 1 Cor. 13.8 . It 's but a May flower , and dies in its month . Doth not their excellency that is in them go away ? Job 4.21 . But this that springs from Christ , is perfected , not destroyed by death . It springs up into everlasting life . The soul in which it is subjected , carrys it away with it into glory . Ioh. 17.2 . this light is life eternal . Now turn in , and compare your selves with these rules . Let not false light deceive you . Inference 5. Lastly , How are they obliged to love serve and honour Iesus Christ , whom he hath enlightned with the saving knowledge of himself ? O that with hands and hearts lifted up to Heaven , ye would adore the free grace of Jesus Christ to your souls ! How many round about you have their eyes closed , and their hearts shut up ! How many are in darkness , and there are like to remain , till they come to the blackness of darkness ; which is reserved for them ? O what a pleasant thing is it for your eyes to see the light of this world ! but what is it for the eye of your mind to see God in Christ ? To see such ravishing sights as the objects of faith are ? And to have such a pledge as this given you of the blessed visions of glory : for in this light , you shall see light . Bless God , and boast not . Rejoyce in your light , but be not proud of it . And beware ye sin not against the best , and highest light in this world . If God were so incensed against the Heathens for disobeying the light of nature , what is it in you , to sin with eyes clearly illuminated with the purest light that shines in this world ? You know God charges it upon Solomon in 1 King. 11.9 . that he turned from the way of obedience , after the Lord had appeared unto him twice . Jesus Christ intended when he opened your eyes , that your eyes should direct your feet . Light is a special help to obedience , and obedience a singular help to increase your light . The ELEVENTH SERMON . HEB. IX . XXIII . It was therefore necessary that the partners of things in the Heavens should be purified with these , but the Heavenly things themselves , with better Sacrifices than these . SAlvation ( as to the actual dispensation of it ) is revealed by Christ as a Prophet , procured by him as a Priest , applied by him as a King : in vain is it revealed , if not purchased ; in vain revealed , and purchased , if not applied . How it is revealed both to us , and in us , by our great Prophet : hath been declared . And now from the Prophetical Office , we pass on to the Priestly Office of Jesus Christ ; who as our Priest , purchased our Salvation . In this Office is contained the grand relief for a soul distressed by the guilt of sin . When all other reliefs have been essayed , 't is the blood of this great sacrifice , sprinkled by faith upon the trembling conscience , that must cool , refresh , and sweetly compose , and settle it . Now seeing so great a weight hangs upon this Office , the Apostle industriously confirms , and commends it in this Epistle , and more specially in this ninth Chapter . Shewing how it was figured to the world by the Typical blood of the sacrifices , but infinitely excels them all . And as in many other most weighty respects , so principally in this ; that the blood of these Sacrifices did but purifie the Types , or patterns of the Heavenly things ; but the blood of this Sacrifice , purified or consecrated the Heavenly things themselves , signified by those Types . The words read , contain an Argument to prove the necessity of the offering up of Christ the great Sacrifice , drawn from the proportion betwixt the Types , and things Typified . If the Sanctuary , Mercy-seat , and all things pertaining to the service of the Tabernacle , was to be consecrated by blood ; those earthly , but sacred Types , by the blood of Bulls , and Lambs , &c. much more the Heavenly things shadowed by them , ought to be purified or consecrated by better blood , than the blood of beasts . The blood consecrating these , should as much excel the blood that consecrated those ; as the Heavenly things themselves , do in their own nature excel those earthly shadows of them . Look what proportion there is betwixt the Type , and Anti-Type ; the like proportion also is betwixt the blood that consecrates them . Earthly things with common , Heavenly things with the most excellent blood . So then , there are two things to be especially observed here . First , The nature of Christs death and sufferings , it had the nature , use , and end of a Sacrifice ; and of all Sacrifices the most excellent . Secondly , The necessity of his offering up , it was necessary to correspond with all the Types and prefigurations of it under the Law , but especially it was necessary for the expiating of sin , the propitiating of a justly incensed God , and the opening a way for reconciled ones to come to God in . The point I shall give you from it is ; DOCT. That the sacrifice of Christ our high Priest , is most excellent in it self ; and most necessary for us . Sacrifices are of two sorts , Eucharistical ; or thank-offerings , in testification of homage , duty and service ; and in token of gratitude for mercies freely received : and Ilastical , or expiatotory ; for satisfaction to Justice , and thereby the attoning and reconciling of God. Of this last kind , was the sacrifice offered by Jesus Christ for us . To this Office he was called by God , Heb. 5.5 . in it he was confirmed by the unchangeable oath of God , Psal. 110.4 . for it he was singularly qualified by his incarnation , Heb. 5.6 , 7. and all the ends of it he hath fully answered . Heb. 9.11 , 12. My present design is from this Scripture to open the general nature and absolute necessity of the Priesthood of Christ. Shewing what his Priesthood implys in it , and how all this was indispensably necessary , in order to our recovery , from the deplorable state of sin and misery . First then , we will consider what it supposes , and implies . And then , wherein it consists . And there are six things which it either presupposeth or necessary includeth in it . 1 First , At first sight , it supposes mans revolt and fall from God ; and a dreadful breach made thereby , betwixt God and him ; else no need of an attoning sacrifice . If one dyed for all , then were all death . 2 Cor. 5.14 . dead in Law , under sentence to dye , and that eternally . In all the sacrifices from Adam to Christ , this was still preached to the world ; that there was a fearful breach betwixt God , and man ; and that even so justice required our blood should be shed . And the fire flaming on the Altar which wholy burnt up the sacrifice , was a lively Emblem of that fiery indignation , that should devour the Adversaries . But above all , when Christ that true and great sacrifice was offered-up to God , then was the fairest glass that ever was in the world , set before us ; to see our sin , and misery by the fall in . Secondly , His Priesthood supposes the unalterable purpose of God to take vengeance for sin ▪ He will not let it pass . I will not determine what God could do in this case , by his absolute power ; but I think it is generally yielded , that by his ordinate power , he could do no less than punish it , in the person of the sinner , or of his surety . Those that contend for such a forgiveness , as is an Act of Charity , like that whereby private persons forgive one another , must at once suppose God to part with his right , cedendo de jure suo , and also render the satisfaction of Christ altogether useless , as to the procurement of forgiveness . Yea , rather an obstacle , than a means to it . Surely the nature and truth of God , oblige him to punish sin . He is of purer eyes , than to look upon iniquity , 1 Heb. 13. And beside , the word is gone out of his mouth ; that the sinner shall dye . Thirdly , The Priesthood of Christ , presupposeth the utter impotency of man to appease God ; and recover his favour by any thing he could do , or suffer . Surely God would not come down , to assume a body to dye ; and be offered up for us ; if at any cheaper rate it could have been accomplished . There was no other way to recover man , and satisfie God. Those that deny the satisfaction of Christ , and talk of his dying to confirm the truth ; and give us an example of meekness , patience , and self-denyal ; affirming these to be the sole ends of his death , do not only therein root up the foundation of their own comfort , peace and pardon ; but most boldly impeach , and tax the infinite Wisdom . God could have done all this at a cheaper rate . The sufferings of a meer creature , are able to attain these ends . The death of the Martyrs did it . But who by dying can satisfie , and reconcile God ? What creature can bring him an adequate and proportionable value for sin ? Yea , for all the sin that ever was or shall be transmitted to the natures , or committed by the persons of all Gods Elect ; from Adam , to the last that shall be found alive at the Lords coming ? Surely , none , but Christ , can do this . Fourthly , Christs Priesthood implys the necessity of his being God-man . It was necessary he should be a man in order to his passion , compassion , and derivation of his righteousness , and holiness to men . Had he not been man , he had had no sacrifice to offer , no soul , or body to suffer in . The Godhead is impatible , immortal , and above all those sufferings and miseries Christ felt for us . Besides , his being man fills him with bowels of compassion , and tender sense of our miseries . This makes him a merciful , and faithful High-Priest . Heb. 4.15 . And not only fits him to pity , but to sanctifie us also ; for he that sanctifieth , and they that are sanctified , are both of one . Heb. 2.11 , 14 , 17. And as necessary it was our High-Priest should be God , since the value and efficacy of of his sacrifice , results from thence . Fifthly , The Priesthood of Christ implies the extremity of his sufferings . In sacrifices , you know , there was a destruction , a kind of Annihilation of the Creature , to the glory of God. The sheding of the creatures blood , and burning its flesh with fire , was but an umbrage , or faint resemblance of what Christ endured , when he made his soul an offering for sin . Sixthly and Lastly , It implies the gratious design of God , to reconcile us at a dear rate to himself , in that he called , and confirmed Christ in his Priesthood , by an oath ; and thereby laid out a sacrifice of infinite value for the world . Sins for which no sacrifice is allowed are desperate sins . And the case of such sinners is helpless . But if God allow , yea and provide a sacrifice himself ; how plainly doth it speak his intentions of peace and mercy ? These things are manifestly presupposed , or implyed in Christs Priesthood . This Priesthood of Christ is that function wherein he comes before God in our name , and place ; to fulfil the Law , and offer up himself to him a sacrifice of reconciliation , for our sins ; and by his intercession to continue and apply the purchase of his blood to them for whom he shed it . All this is contained in that famous Scripture , Heb. 10.7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. or more briefly . The Priesthood of Christ is that whereby he expiated the sins of men , and obtained the favour of God for them . Col. 1.20 , 22. Rom. 5.10 . But because I shall insist more largely upon the several parts and fruits of this office , it shall here suffice to speak thus much as to its general nature ; which was the first thing proposed for explication . The necessity of Christs Priesthood comes next to be opened . Touching which , I affirm , according to the Scriptures ; It was necessary in order to our salvation , that such a Priest , should , by such a Sacrifice , appear before God for us . The truth of this assertion will be cleared by these two principles , which are evident in the Scripture , viz. That God stood upon full satisfaction , and would not remit one sin without it . And that fallen man is totally uncapable , of tendring him any such satisfaction . Therefore Christ who only can , must do it ; or we perish . First , God stood upon full satisfaction , and would not remit one sin without it . This will be cleared from the nature of sin . And from the veracity and wisdom of God. First , From the nature of sin , which deserves that the sinner should suffer for it . Penal evil , in a course of Justice , follows moral evil . Sin and sorrow ought to go together . Betwixt these is a necessary connexion . Rom. 6.23 . The wages of sin is death . Secondly , The veracity of God requires it . The word was gone out of his mouth . Gen. 2.17 . In the day that thou eatest thereof , thou shalt surely dye . From that time he was instantly and certainly obnoxious and lyable to the death of soul and body . The Law pronounces him cursed that continues not in all things that are written therein to do them . Gal. 3.9 . Now though mans threatnings are often vain , and insignificant things ; yet Gods shall surely take place . Not one tittle of the Law shall fail , till all be fulfilled . Matth. 5.18 . God will be true in his threatnings , though thousands , and millions perish . Thirdly , The wisdom of God , by which he governs the rational world , admits not of a dispensation , or relaxation of the threatnings , without satisfaction . For as good no King , as no Laws for government . As good no Law , as no penalty . And as good no penalty , as no execution . To this purpose one well observes . It 's altogether undecent , especially to the wisdom and and righteousness of God , that that which provoketh the execution , should procure the abrogation of his Law. That that should supplant and undermine the Law , for the alone preventing whereof , the Law was before established . How could it be expected , that ●en should fear and tremble before God ; when they should find themselves more feared than hurt , by his threats against sin ? So then , God stood upon satisfaction , and would admit no treaty of peace , on any other ground . Let none here object , that reconciliation upon this only score of satisfaction , is derogatory to the riches of grace : or that we allow not God , what we do men ; viz. to forgive an injury freely , without satisfaction . Free forgiveness to us , and full satisfaction made to God ; by Jesus Christ for us ; are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things inconsistent with each other : as in its proper place , shall be fully cleared to you . And for denying that to God , which we allow to men ; you must know , that man and man stands on even ground . Man is not capable of being wronged , and injured by man , as God is by man. There is no compare betwixt the nature of the offences . To conclude , man only can freely forgive man , in a private capacity ; so far as the wrong concerns himself ; but ought not to do so , in a publick capacity , as he is a Judge , and bound to execute justice impartially . God is our Law-giver , and Judge . He will not dispense with violations of the Law , but strictly stands on compleat satisfaction . Secondly , Man can tender to God no satisfaction of his own for the wrong done by his sin . He finds no way to compensate , and make God amends ; either by doing , or by suffering his will. First , Not by doing . This way is shut up to all the world . None can satisfie God , or reconcile himself to him this way . For its evident our best works are sinful . All our righteousness as filthy rags , Isa. 64.6 . And it 's strange any should imagine , that one sin , should make satisfaction for another : if it be said , not what is sinful in our duties , but what is spiritual pure and good , may ingratiate us with God. It is at hand to reply , that what is good in any of our duties , is a debt we owe to God ; yea , we owe him perfect obedience ; and it is not imaginable , how we should pay one debt , by another . Quit a Farmer , by contracting a new engagement : if we do any thing that is good , we are beholding to grace for it . Ioh. 15.5 . 2 Cor. 3.5 . 1 Cor. 15.10 . In a word , those that have had as much to plead on that score , as any now living , have quitted , and utterly given up all hopes of appeasing and satisfying the justice of God that way . It 's like , holy Iob feared God , and eschued evil as much as any of you ; yet he saith , Job 9.20 , 21. If I justifie my self , mine own mouth shall condemn me ; if I say I am perfect , it shall also prove me perverse . Though I were perfect , yet would I not know my soul ; I would despise my life . It may be David was a man as much after the heart of God , as you ; yet he said , Psal. 143.2 . Enter not into judgement with thy servant , for in thy sight shall no man living be justified . It 's like Paul lived as holy , heavenly , and fruitful a life , as the best of you ; and far , far beyond you ; yet he saith , 1 Cor. 4.4 . I know ( or am conscious to my self ) of nothing , yet am I not thereby justified . His sincerity might comfort him , could not justifie him . And what need I say more , the Lord hath shut up this way to all the world . And the Scriptures speak it roundly , and pl●●●ly ; Rom. 3.20 . Therefore by the deeds of the Law ; there shall no flesh be justified in his sight . Compare Gal. 3.21 . Rom. 8.3 . Secondly , And as man can never reconcile himself to God by doing , so neither by suffering . That is equally impossible . For no sufferings can satisfie God , but such as are proportionable to the offence we suffer for . And if so , an infinite suffering must be born . I say infinite , for so sin is ; an infinite evil , objectively considered , as it wrongs an infinite God. Now sufferings may be said to be infinite , either in respect of their weight , exceeding all bounds and limits . The letting out the wrath and fury of an infinite God. Or in respect of duration , being endless and everlasting . In the first sense , no Creature can bear an infinite wrath . It would swallow us up . In the second , it may be born , as the damned do ; but then , ever to be suffering , is never to have satisfied . So that no man can be his own Priest , to reconcile himself to God , by what he can do , or suffer . And therefore , one that is able by doing , and suffering to reconcile him , must undertake it , or we perish . Thus you see plainly , and briefly ; the general nature and necessity of Christs Priesthood . From both these , several useful Corollarys , or practical deductions offer themselves . Corollary 1. This shews in the first place , the incomparable excellency of the reformed Christian Religion , above all other Religions known to , or professed in the world . What other Religions seek , the Christian Religion only finds ; even a solid foundation for true peace , and settlement of conscience . While the Iews seek it in vain , in the Law ; the Mahumetan , in his external and ridiculous observances ; the Papist in his own merits ; the Believer only finds it , in the blood of this great sacrifice : this , and nothing less than this , can pacifie a dis●●●●sed conscience , labouring under the weight of its own guilt . Conscience demands no less to satisfie it , than God demands to satisfie him . The grand inquest of conscience is ; Is God satisfied ? If he be satisfied , I am satisfied . Woful is the state of that man , that feels the worm of conscience nibling on the most tender part of the soul , and hath no relief against it . That feels the intollerable scalding wrath of God , burning within , and hath nothing to cool it . Hear me , you that slight troubles of conscience ; that call them fancies , and melancholly whimsies ; if you ever had had but one sick night for sin , if you had ever felt that shame , fear , horror , and despair which are the dismal effects of an accusing , and condemning conscience , you would account it an unspeakable mercy to hear of a way for the discharge of a poor sinner , from that guilt . You would kiss the feet of that messenger , that could bring you tydings of peace . You would call him blessed , that should direct you to an effectual remedy . Now , whoever thou art , that pinest away in thine iniquities ; that droopest from day to day under the present wounds , and dismal presages of conscience , know that thy soul and peace can never meet , till thou art perswaded to come to this blood of sprinkling . The blood of this sacrifice , speaks better things than the blood of Abel . The blood of this sacrifice , is the blood of God. Act. 20.28 . invaluably pretious blood . 1 Pet. 1.18 . one drop of it infinitely excels the blood of all other creatures . Heb. 10.4 , 5 , 6. Such is the blood that must do thee good . Lord , I must have such blood ( saith conscience ) as is capable of giving thee full satisfaction , or it can give me no peace . The blood of all the Cattle upon a thousand Hills , cannot do this . What is the blood of beasts , to God ? The blood of all the men in the world , can do nothing in this case . What is our polluted blood worth ? No no , it 's the blood of God , that must satisfie both thee , and me . Yea , Christs blood is not only the blood of God , but it 's blood shed in thy stead , and in thy place and room . Gal. 3.13 . He was made a curse for us . And so it becomes sin pardoning blood . Heb. 9.22 . Eph. 1.7 . Col. 1.14 . Rom. 3.26 . And consequently , conscience pacifying , and soul quieting blood . Col. 1.20 . Eph. 2.13 , 14. Rom. 3.26 . O bless God , that ever the news of this blood came to thine ears . With hands and eyes lifted up to Heaven , admire that grace , that cast thy lot in a place where this joyful sound rings in the ears of poor sinners . What had thy case been , if thy mother had brought thee forth in the desarts of Arabia , or in the wastes of America ! or what if thou hadst been nursed up by a Popish father , who could have told thee no other remedy when in distress for sin , but to go such a pilgrimage ; to whip and lash thy self , to satisfie an angry God! Surely the pure light of the Gospel shining upon this generation , is a mercy never to be duly valued , never to be enough prized . Corollary . 2. Hence also be informed of the necessity of faith , in order to a state and sense of peace with God. For to what purpose is the blood of Christ our sacrifice shed , unless it be actually and personally applyed , and appropriated by faith ? You know when the sacrifices under the Law were brought to be slain ; he that brought it , was to put his hand upon the head of his sacrifice , and so it was accepted from him , to make an attonement . Lev. 1.4 . Not only to signifie , that now it was no more his , but Gods ; the propriety being transferred by a kind of manumission ; nor yet that he voluntarily gave it to the Lord , as his own free act ; but principally it noted the putting off his sins , and the penalty due to him for them , upon the head of the sacrifice : and so it implyed in it an execration , as if he had said , upon thy head be the evil . So the Learned observe the Ancient Aegyptians were wont expresly to imprecate , when they sacrificed . If any evil be coming upon us , or upon Aegypt ; let it turn and rest upon this head , laying their hand at these words on the sacrifices head . And upon that ground saith the Historian , none of them would eat of the head of any living creature . You must also lay the hand of faith upon Christ your sacrifice , not to imprecate , but apply , and appropriate him to your own souls ; he having been made a curse for you . To this , the whole Gospel tends ; even to perswade sinners to apply Christ , and his blood to their own souls . To this he invited us , Matth. 11.28 . Come unto me ye that are weary and heavy laden ; and I will give you rest . For this end our sacrifice was lifted up upon the Altar . Joh. 3.14 , 15. As Moses lifted up the Serpent in the wilderness , so must the son of man be lifted up ; that whosoever believeth in him should not perish , but have everlasting life . The Effects of the Law , not only upon the conscience , filling it with torments , but upon the whole person , bringing death upon it ; are here shadowed out by the stingings of fiery Serpents ; and Christ by the brazen Serpent which Moses exalted for the Israelites , that were stun● to look unto . And as by looking to it , they were healed ; so by believing , or looking to Christ in faith , our souls are healed . Those that looked not to the Brazen Serpent , died infallibly ; so must all that look not to Jesus , our sacrifice , by faith . It 's true , the death of Christ is the meritorious cause of remission , but faith is the instrumental applying cause : and as Christs blood is necessary in its place , so is our faith in its place also . For to the actual remission of sin , and peace of conscience ; there must be a co-operation of all the causes of remission , and peace . As there is the grace and love of God , for an efficient , and impulsive cause ; and the death of Christ our sacrifice , the meritorious cause ; so of necessity there must be faith , the instrumental cause . And these concauses do all sweetly meet in their influences , and activities ; in our remission , and tranquility of conscience : and are all ( suo genere ) in their kind , and place absolutely necessary , to the procuring and applying of it . What the near that the blood of Christ is shed , if I have no interest in it , no saving influences from it ? O be convinvinced , this is the end , the business of life . Faith is the Phoenix grace , as Christ is the Phoenix mercy . He is the gift , Joh. 4.10 . And this is the work of God Ioh. 6.29 . the death of Christ , the offers and tenders of Christ , never saved one soul in themselves , without believing application . But wo is me , how do I see sinners either not at all toucht with the sense of sin , and so being whole need not the Physitian ; or if any be s●●●g , and wounded with guilt , how do they lick themselves whole , with their own duties , and reformations ! as Physitians say of wounds , let them but be kept clean , and nature will find balsom of its own , to heal them . If it be so in spiritual wounds , what need Christ to have left the Fathers bosom , and come down to dye in the quality and nature of a Sacrifice for us ? O , if men can but have health , pleasure , riches , honours , and any way make a shift to still a brawling conscience , that it may not check , or interrupt them in these enjoyments : Christ may go where he will , for them . And I am assured till God shew you the face of sin , in the glass of the Law. Make the Scorpions and fiery Serpents , that lurk in the Law , and in your own consciences , to come hissing about you , and smiting you with their deadly stings ; till you have had some sick nights , and sorrowful days for sin , you will never go up and down seeking an interest in the blood of this sacrifice , with tears . But Reader , if ever this be thy condition , then wilt thou know the worth of a Christ. Then thou wilt have a value for the blood of sprinkling . As I remember it 's storied of our Crook-back Richard , when he was put to a rout in a field battel , and flying on foot from his pursuing enemies ; he cried out , O now ( said he ) a Kingdom for a Horse . So wilt thou cry a Kingdom for a Christ. Ten thousand Worlds now if I had th●m , for the blood of sprinkling . Corollary . 3. Is Christ your High-Priest , and is his Priestood so indispensably necessary to your salvation ; then freely acknowledge your utter impotency to reconcile your selves to God , by any thing you can do , or suffer . And let Christ have the whole glory of your recovery ascribed to him . It 's highly reasonable , that he that laid down the whole price , should have the whole praise . If any man think , or say , he could have made an attonement for himself ; he doth therein cast no light reproach upon that profound wisdom , which laid the design of our redemption in the death of Christ. But of this I have spoken elsewhere . And therefore ; Corollary 4. In the last place I rather choose to perswade you to see your necessity of this Priest , and his most excellent sacrifice ; and accordingly to make use of it . The best of you have polluted natures , poisoned in the womb with sin ; those natures have need of this sacrifice . They must have the benefit of this blood to pardon and cleanse them , or be eternally damned . Hear me ye that never spent a tear for the sin of nature ; if the blood of Christ be not springled upon your natures , it had been better for you , that you had been the generation of beasts , the off-spring of Dragons or Toads . They have a contemptible , but not a vitiated , sinful nature as you have . Your Actual sins have need of this Priest , and his sacrifice to procure remission for them . If he take them not away by the blood of his cross , they can never be taken away . They will lie down with you in the dust . They will rise with you , and follow you to the Judgement seat ; crying we are thy works , and we will follow thee . All thy repentance and tears , shouldst thou weep as many tears as there be drops in the Ocean , can never take away sin . Thy duties , even the best of them , need this sacrifice . It is in the verture thereof that they are accepted of God. And were it not God had respect to Christs offering , he would not regard , or look towards thee , or any of thy duties . Thou couldst no more come near God , than thou couldst approach a devouring fire , or dwell with everlasting burnings . Well then , say I need such a Priest every way . Love him in all his offices . See the goodness of God in providing such a sacrifice for thee . Meat , drink and air not more necessary , to maintain thy natural life , than the death of Christ is to give , and maintain thy spiritual life . O then , let thy soul grow big whilst meditating of the usefulness and excellency of Christ , which is thus displaied and unfolded in every branch of the Gospel . And with a deep sence upon thy heart , let thy lips say , blessed be God , for Iesus Christ. The TWELFTH SERMON . HEB. X.XIV. For by one offering , he hath perfected for ever , them that are sanctified . AFter this more general view and consideration of the Priesthood of Christ , method requires that we come to a nearer , and more particular consideration of the parts thereof ; which are , his Oblation , and Intercession ; answerable to the double office of the High-Priest , offering the blood of the Sacrifices without the holy place , which Typed out Christs oblation : and then once a year , bringing the blood before the Lord , into the most holy place ; presenting it before the Lord , and with it sprinkling the mercy-seat , wherein the intercession of Christ , ( the other part , or Act of his Priesthood ) was in a lively manner Typified to us . My present business is , to open and apply the Oblation of Christ. The efficacy , and excellency whereof , is excellently illustrated by a comparison with all other oblations , in the precedent context ; and with a singular Encomium commended to us in these words , from the singularity of it . It is but one offering , one , not only specifically , but one numerically considered . But once offered , and never more to be repeated . For Christ dieth no more , Rom. 6.9 . He also commends it from the efficacy of it . By it he hath perfected , ( i. e. ) not only purchased a possibility of salvation , but all that we need to our full perfection . It brings in a most intire , compleat , and perfect righteousness . All that remains to make us perfectly happy , is but the full application of the benefits procured by this Oblation , for us . Moreover , it 's here commended from the extensiveness of it . Not being restrained to a few , but applicable to all the Saints , in all the ages , and places of the world . For this indefinite , them that are sanctified , is equivalent to a universal ; and is as much as if he had said , to all and every Saint , from the beginning , to the end of the world . Lastly , He commends it from its perpetuity . It perfects for ever . That is , it is of everlasting efficacy . It shall abide as fresh , vigorous , and powerful to the end of the world , as it was the first moment it was offered up . All runs into this sweet truth , DOCT. That the Oblation made unto God , by Iesus Christ , is of unspeakable value , and everlasting efficacy ; to perfect all them that are , or shall be Sanctified , to the end of the world . Out of this fountain flow all the excellent blessings that believers either have , or hope for . Had it not been for this , there had been no such things in rerum natura as Justification , Adoption , Salvation , &c. peace with God , and hopes of glory , pardon of sin , and divine acceptation : These and all other our best mercies , had been but so many entia rationis , meer conceits . A man ( as one saith ) might have haply imagined such things as these , as he may golden Mountains , and Rivers of liquid gold , and rocks of Diamonds : but these things could never have had any real existance extramentem , had not Christ offered up himself a Sacrifice to God for us . It is the blood of Christ , who through the eternal spirit , offered up himself without spot to God , that purges the Conscience from dead works . Heb. 9.14 . That is , from the sentence of condemnation and death , as it is reflected by Conscience , for our works sake . His appearing before God as our Priest , with such an offering for us ; is that which removes our guilt , and fear together . He appeared , to put away sin , by the sacrifice of himself . Heb. 9.26 . Now , for as much as the point before us , is of so great weight in it self , and so fundamental to our safety and comfort ; I shall endeavour to give you as distinct and clear an accompt of it , as can consist with that brevity , which I must necessarily use . And therefore Reader , apply thy mind attently to the consideration of this excellent Priest , that appears before God ; and the Sacrifice he offers ; with the properties and adjuncts thereof . The Person before whom he brings , and to whom he offers it . The Persons for whom he offers , and the end for which this Oblation is made . First , The Priest that appears before God with an Oblation for us , is Jesus Christ , God-man . The dignity of whose person dignified , and derived an inestimable worth to the offering he made . There were many Priests before him , but none like unto him ; either for the purity of his person , or the perpetuity of his Priesthood . They were sinful men , and offered for their own sins , as well as the sins of the people . Heb. 5.3 . But he was holy , harmless , undefiled , separate from sinners . Heb. 7.2 . He could stand before God , even in the eye of his Justice , as a Lamb without spot . Though he made his soul an offering for sin , yet he had done no iniquity , nor was any guile found in his mouth . Isa. 53.9 . And indeed his offering had done us no good , if the least taint of sin had been found on him . They were mortal men , that continued not by reason of death , Heb. 7.23 . But Christ is a Priest for ever . Psal. 110.4 . Secondly , The Oblation or offering he made , was not the blood of beasts , but his own blood . Heb. 9.12 . And herein he transcended all other Priests , that he had something of his own to offer . He had a body given him to be at his own dispose , to this use and purpose . Heb. 10.10 . He offered his body ; Yea , not only his body , but his soul was made an offering for sin . Isa. 53.10 . We had made a forfeiture of our souls and bodies by sin , and it was necessary the Sacrifice of Christ should be answerable to the debt we owed . And when Christ came to offer his Sacrifice , he stood not only in the capacity of a Priest , but also in the capacity of a surety ; and so his soul stood in the stead of ours , and his body in the stead of our bodies . Now the excellency of this Oblation will appear in the following adjuncts , and properties of it . This Oblation being for the matter of it the soul and body of Jesus Christ ; is therefore , First , Invaluably pretious . So the Apostle stiles it , 1 Pet. 1.19 . Ye were redeemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the pretious blood of the Son of God. And such it behoved him to offer . For it being offered as an expiatory Sacrifice , it ought to be aequivalent in its own intrinsick value , to all the souls and bodies that were to be redeemed by it . And so it was , and more also ; for there was a redundancy of value , an overplus of merit , which went to make a purchase for the redeemed ; as will be opened in its place . So that as one rich-Diamond , is more worth than a thousand Pebbles ; one piece of Gold , than a many Counters ; so the soul and body of one Christ , is much more excellent , than all the souls and bodies in the world . And yet , I dare not affirm as some do , that by reason of the infinite pretiousness of Christs blood ; one drop thereof had been sufficient to have redeemed the whole world : for if one drop had been enough , why was all the rest , even to the last drop shed ? Was God cruel , to exact more from him than was needful and sufficient ? Besides we must remember , that the passions of Christ which were inflicted on him as the curse of the Law ; these only are the passions which are sufficient for our redemption from the curse of the Law ; now , it was not a drop of blood , but death which was contained in the curse . This therefore was necessary to be inflicted . But surely as none but God can estimate the weight and evil of sin , so none but he can comprehend the worth and pretiousness of the blood of Christ , shed to expiate it . And being so infinitely pretious a thing which was offered up to God , it must , Secondly , Needs be a most compleat and alsufficient Oblation , fully to expiate the sins of all , for whom it was offered , in all ages of the world . The vertue of this Sacrifice reacheth backward as far as Adam , and reacheth forward to the last person of of the Elect springing from him . That the efficacy of it thus reached back to Adam , is plain ; for on the account thereof he is stiled the Lamb slain from the foundation of the world . Rev. 13.8 . And to the same sence a Judicious Expositor understands those words of Christ. Joh. 8.58 . before Abraham was I am . And look as the Sun at mid-day extends his light and influence , not only forward towards the West ; but also backward towards the East , where he arose : so did this most efficacious Sacrifice reach all the Elect in the vertue of it , who died before Christ came in the flesh . It is therefore but a vain cavil that some make against the satisfaction of Christ to render it needless ; when they say many w●re saved without it , even as many as were saved before the death of Christ. For they say , the effect cannot be before the cause , which is true of physical , but not of moral causes ; and such was Christs satisfaction . As for Example , a captive is freed out of prison from the time that his surety undertakes for him , and promises his Ransom ; here the Captive is actually delivered , though the ransom that delivered him , be not yet actually paid . So it was in this case . Christ had engaged to the Father to satisfie for them , and upon that security they were delivered . And the vertue of this Oblation not only reaches those believers that lived and died before Christs day ; but it extends it self forward , to the end of the world . Hence Heb. 13.8 . Christ is said to be the same , yesterday , to day , and for ever ; that is , he is not so a Saviour to us that now live , as that he was not their Saviour also , that believed in him before us from the beginning . Nor yet so a Saviour both to them and us , as that he shall not be the same to all that shall believe on him , to the worlds end . To the same sence are those words , Heb. 11.40 . rightly Paraphrased , God having povided some better thing for us , that they without us , should not be made perfect . q. d. God hath appointed the accomplishment of the promise of sending the Messiah , to be in the last times . That they ( viz. that lived before Christ ) should not be perfected ; that is justified , and saved , by anything done in their time , but by looking to our time , and Christs satisfaction made therein ; whereby they and we are perfected together . No tract of time can wear out the vertue of this eternal Sacrifice . It is as fresh vigorous and potent now , as the first hour it was offered . And though he actually offers it no more , yet he virtually continues it by his intercession now in Heaven . For there he is still a Priest. And therefore about sixty years after his Assention , when he gave the Revelation to Iohn , he appears to him in his Priestly garments . Rev. 1.13 . Cloathed in a garment down to the feet , and girt about the paps with a golden girdle : in illusion to the Priestly Ephod , and curious girdle . And as the vertue of this Oblation reaches backward , and forward , to all ages , and to all believers , so to all the sins of all Believers , which are fully purged and expiated by it . This no other Oblation could do . The legal Sacrifices were no real expiations , but rather remembrances of sins . Heb. 9.9 , 12. Heb. 10.3 . And all the vertue they had , consisted in their Typical relation to this Sacrifice . Gal. 3.23 . Heb. 9.13 . And separate from it were altogether weak , unprofitable , and insignificant things . Heb. 7.18 . but this blood cleanseth from all sins , 1 Ioh. 1.7 . all sin , originating , or originated , or actual flowing from them both . It expiates all fully , without exception , and finally , without revocation . So that by his being made sin for us , we are made not only righteous , but the righteousness of God in him . 2 Cor. 5.21 . Thirdly , and Lastly , to name no more ; being so pretious in it self , and so efficacious to expiate sin , it must needs be a most grateful Oblation to the Lord , highly pleasing and delightful in his eyes . And so indeed it is said . Eph. 5.2 . He gave himself for us , an offering , and a Sacrifice to God , for a sweet smelling savour . Not that God took any delight or content in the bitter sufferings of Christ , simply and in themselves considered ; but with relation to the end for which he was offered , even our redemption and salvation . Hence arose the delight and pleasure God had in it : this made him take pleasure in bruising him , Isa. 53.10 . God smelt a savour of rest in this Sacrifice . The meaning is , that as men are offended with a stench , and their stomachs rise at it ; and are on the contrary delighted with sweet odors and fragrancies , so the blessed God speaking after the manner of men , is offended and filled with loathing and abhorrence by our sins ; but infinitely pleased and delighted in the offering of Christ for them , which came up as an odor of a sweet smelling savour to him , whereof the costly perfumes under the Law , were Types and shadows . This was the Oblation . Thirdly , This Oblation he brings before God , and to him he offers it up . So speaks the Apostle Heb. 9.14 . through the eternal spirit , he offered himself without spot to God. As Christ sustained the capacity of a surety , so God of a Creditor ; who exacted satisfaction from him . That is , he required from him , as our surety the penalty due to us , for our sin . And so Christ had to do immediately with God , yea with a God infinitely wronged , and incensed by sin against us . To this incensed Majesty , Christ our Priest approacheth , as to a devouring fire , with his Sacrifice . Fourthly , The persons for whom , and in whose stead he offered himself to God , was the whole number of Gods Elect , which were given him of the Father ; neither more , nor less . So speak the Scriptures , He laid down his life , for the sheep . Joh. 10.15 . For the Church . Act. 20.28 . For the Children of God , Joh. 11.50 , 51 , 52. It is confessed there is sufficiency of vertue in this Sacrifice to redeem the whole world ; and on that account some Divines affirm , he is called the Saviour of the world , Joh. 40.42 . & alibi . We acknowledge also , that he purchased the services of others , beside the Elect , to be useful to them , as they many ways are . In which sense others take those Scriptures that speak so universally of the extent of his death . We also acknowledge that the Elect being scattered in all parts , and among all ranks of men in the world , and unknown to those that are to tender Jesus Christ to men by the Preaching of the Gospel : The stile of the Gospel ( as it was necessary ) is by such indefinite expressions , suited to the general tenders they are to make of him : But that the efficacy , and saving vertue of this alsufficient Sacrifice is coextended with Gods Election , so that they all , and no others can , or , shall reap the special benefits of it ; is too clear in the Scriptures , to be denyed . Eph. 5.23 . Ioh. 17.2 , 9 , 19 , 20. Ioh. 10.26 , 27 , 28. 1 Tim. 4.10 . Fifthly , The design and end of this Oblation was to attone , pacify , and reconcile God ; by giving him a full and adequate compensation , or satisfaction for the sins of these his Elect. So speaks the Apostle Col. 1.20 . And having made peace , through the blood of his cross ; by him to reconcile all things unto himself : by him I say , whether they be things in earth , or things in Heaven . So 2 Cor. 5.19 . God was in Christ , reconciling the world to himself . Reconciliation is the making up of that breach caused by sin , between us and God ; and restoring us again to his favour and friendship . For this end Christ offered up himself to God. I say , not for this end only , but more especially , hence it 's called : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiation , and so the Seaventy render that place , Num. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiating Ram. But here I would not be mistaken , as though the reconciliation were made only between us and God the Father , by the blood of the Cross : for we are reconciled by it to the whole Trinity . Every sin being against the divine Majesty , it must needs follow , that the three persons having the same divine Essence , must be all offended by the commission ; and so all reconciled by the expiation , and remission of the same . But reconciliation is said to be with the Father , because though the works of the Trinity ad extra be undivided , and what one doth all do ; and what is done to one , is done to all ; yet by this form and manner of expression ( as a learned man well observes ) the Scriptures point out the proper offices of each person . The Father receives us into favour , the Son mediates and gives the ransom , which procures it , the Spirit applies and seals this to the persons and hearts of believers . However , being reconciled to the Father , we are also reconciled to the Son and Spirit , as they are one God , in three persons . And if it be objected , that then Christ offered up a Sacrifice , or laid down a price to reconcile us to himself : I shall more fairly and directly meet with and satisfie that objection , when I come to speak of Christs satisfaction , which is one of the principal fruits of this his excellent Oblation . For present this may inform you about the nature , and pretious worth of Christs Oblation . The uses whereof follow , in these five practical Inferences . Inference . 1. Hence it follows , that actual Believers are fully freed from the gilt of their sins , and shall never more come under condemnation . The Obligation of sin is perfectly abolished by the vertue of this Sacrifice . When Christ became our Sacrifice , he both bare , and bare away our sins . First , It was laid upon him , then expiated by him . So much is imported in that word , Heb. 9.28 . Christ was once offered to bear the sins of many . To bear , the word is a full and emphatical word : signifying not only to bear , but to bear away . So Joh. 1.29 . behold the Lamb of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taketh away the sins of the world . Not only declaratively , or by way of manifestation to the Conscience ; but , really making a purgation of sin , as it is in Heb. 1.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word , a purgation being made , and not only declared . Now how great a mercy is this , that by him , all that believe should be justified from all things ; from which they could not be justified by the Law of Moses ? Act. 13.39 . What shall we call this grace ? Surely we should do somewhat more than admire it , and faint under the sense of such a mercy . Blessed is he whose transgression is forgiven , whose sin is covered . Psal. 32.1 . or Oh the blessedness , or felicities of him that is pardoned ! who can express the mercies , comforts , happiness of such a state as this ? Reader , let me beg thee , if thou be one of this pardoned number , to look over thy cancelled bonds , and see what vast sums are remitted to thee . Remember what thou wast in thy natural estate ; possibly thou wast in that black bill , 1 Cor. 6.3 . what , and yet pardoned ! fully and finally pardoned , and that freely as to any hand that thou hadst in the procurement of it ! what canst thou do less than fall down at the feet of free grace , and kiss those feet that moved so freely towards so vile a sinner ? It is not long since that thy iniquities were upon thee , and thou pinest away in them . Their guilt could by no creature power be separated from thy soul. Now they are removed from thee , as far as the East from the West ; Psal. 103.11 . So that when the East and West , which are the two opposite points of Heaven meet ; then thy soul , and its guilt may meet again together . O the unspeakable efficacy of Christs Sacrifice ! which extends to all sins ! 1 Joh. 1.7 . the blood of Christ cleanseth from all sins , sins past , and present without exception . And some Divines of good note affirm , all sins to come also , for saith Mr. Paul Baines original sin , in which all future sins are , as fruits in the root , is pardoned , and if these were not pardoned , they would void and irritate former pardons . And lastly it would derogate from the most plenary satisfaction of Christ. But the most say , and I think truly , that all the past sins of Believers , are pardoned without revocation . All their present sins , without exception , but not their sins to come by way of anticipation : and yet for them there is a pardon of course , which is applied on their repentance , and application of Christs blood ; so that none of them shall make void former pardons . O let these things slide sweetly to thy melting heart . Inference 2. From this Oblation Christ made of himself to God for our sins , we infer the inflexible severity of divine Iustice , which could be no other way diverted from us , and appeased but by the blood of Christ. If Christ had not presented himself to God for us , Justice would not have spared us . And if he do appear before God as our surety , it will not spare him , Rom. 8.32 . He spared not his Son , but delivered him up to death for us all . If forbearance might have been expected from any , surely it might from God , who is very pitiful and full of tender mercy . Jam. 5.11 . yet God in this case spared not . If one might have expected sparing mercy and abatement from any , surely Christ might most of all expect it from his own Father ; yet you hear God spared not his own Son. Sparing-mercy is the lowest degree of mercy ; yet it was denied to Christ. He abated him not a minute of the time appointed for his suffering , nor one degree of wrath he was to bear . Nay , though in the Garden Christ fell upon the ground , and sweet clodders of blood ; and in that unparallel'd Agony scrued up his spirit to the highest intention , in that pitiful cry , Father , if it be possible , let this cup pass : and though he brake out upon the Cross , in that heart rending complaint , my God , my God , why hast thou forsaken me ? Yet no abatement . Justice will not bend in the least ; but having to do with him on this account , resolves to fetch its pennyworths out of his blood . If this be so , what is the case of thy soul Reader , if thou be a man or woman , that hast no interest in this Sacrifice ? For , if these things be done ( in Christ ) a green tree , what will be done ( to thee ) the dry tree ? Luk. 23.31 . That is , if God so deal with me , that am not only innocent , but like a green and fruitful tree , full of all delectable fruits of holiness ; yet if the fire of his indignation thus seize upon me ; what will be your condition , that are both barren , and guilty ; void of all good fruit , and full of all unrighteousness , and so like dry seary wood , are fitted as fewel to the fire ? Consider with thy self man , how canst thou imagine thou canst support that infinite wrath that Christ grapled with in the room of Gods Elect ? He had the strength of a Deity to support him , Esa. 42.1 . behold my servant whom I uphold . He had the fulness of the Spirit , to prepare him . Isa. 61.11 . He had the ministry of an Angel , who came post from Heaven , to relieve him in his agony . Luk. 22.43 . He had the ear of his Father , to hear him ; for he cryed , and was heard in that he feared . Heb. 5.7 . He was assured of the victory , before the combat ; he knew he should be Justified : Isa. 50.8 . And yet for all this was sore amazed , and sorrowful even to death : and his heart was melted like wax , in the midst of his bowels : If the case stood thus with Christ , notwithstanding all these advantages he had to bear the wrath of God for a little time : How dost thou think , a poor worm as thou art , to dwell with everlasting burnings , or contend with devouring fire ? Luther saw ground enough for what he said , when he cryed out , I will have nothing to do with an absolute God ; ( i. e. ) with a God out of Christ. For , it is a fearful thing to fall into the hands of the living God. Wo and alas for evermore , to that man that meets a just and righteous God , without a Mediator . Whoever thou art that readest these lines , I beseech thee by the mercies of God , by all the regard and love thou hast to thy own soul , neglect not time , but make quick and sure work of it . Get an interest in this Sacrifice quickly , what else will be thy state ▪ when vaste ternity opens to swallow thee up ? What wilt thou do man , when thine eye-strings and heart-strings are breaking ? O what a fearful scriech will thy Conscience give , when thou art presented before the dreadful God ; and no Christ to screen thee from his indignation ! Happy is that man who can say in a dying hour , as one did ; who being desired a little before his dissolution to give his friends a little tast of his present hopes , and the grounds of them ; cheerfully answered , I will let you know how it is with me , then stretching forth his hand said : Here is the grave , the wrath of God , and devouring flames , the just punishment of sin on the one side ; and here am I , a poor sinful soul on the other side ; but this is my comfort , the Covenant of grace which is established upon so many sure promises , hath salved all . There is an act of oblivion passed in Heaven : I will forgive their iniquities , and their sins will I remember no more . This is the blessed priviledge of all within the Covenant , among whom I am one . O 't is sweet at all times , especially at such a time , to see the reconciled face of God through Jesus Christ ; and hear the voice of peace , through the blood of the Cross. Inference 3. Hath Christ offered up himself a Sacrifice to God for us , then let us improve in every condition this Sacrifice , and labour to get hearts duly affected with such a sight as faith can give us of it . Whatever the condition or complaint of any Christian is , the beholding the Lamb of God that taketh away the sin of the world , may give him strong support , and sweet relief . Do you complain of the hardness of your hearts , and want of love to Christ ; behold him as offered up to God for you ; and such a sight ( if any in the world will do it ) will melt your hard hearts . Zech. 12.10 . They shall look upon me whom they have pierced , and shall mourn . It is reported of Iohannes Milius that he was never observed to speak of Christ , and his sufferings , but his eyes would drop . Art thou too little touched , and unaffected with the evil of sin ? is it thy complaint Christian , that thou canst not make sin bear so heard upon thy heart as thou would ? consider but what thou hast now read ; realize this Sacrifice by faith , and try what efficacy there is in it to make sin for ever bitter as death to thy soul. Suppose thy own Father had been stab'd to the heart with such a knife , and his blood were upon it ; wouldst thou delight to see , or endure to use that knife any more ? Sin is the knife that stab'd Christ to the heart : this shed his blood ▪ Surely you can never make light of that , which lay so heavy upon the soul and body of Jesus Christ. Or is your heart prest down even to despondency , under guilt of sin ? So that you cry how can such a sinner as I be pardoned : My sin is greater than can be forgiven . Behold the Lamb of God , that taketh away the sins of the world . Remember that no sin can stand before the Efficacy of his blood . 1 Joh. 1.7 . the blood of Iesus cleanseth from all sin . This Sacrifice makes unto God full satisfaction . Are you at any time staggering through unbelief ? Filled with unbelieving suspicions of the promises ? Look hither and you shall see them all ratified , and established in the blood of the cross . So that hills and mountains shall sooner start from their own bases and centers , than one tittle of the promise fail . Heb. 9.17 , 18 , 19. Do you at any time find your hearts fretting , disquieted , and impatient under every petty cross and trial : See how quietly Christ your Sacrifice came to the Altar . How meekly and patiently he stood under all the wrath of God and men together . This will silence , convince , and shame you . In a word , Here you will see so much of the grace of God , and love of Christ , in providing and becoming a Sacrifice for you ; you will see God taking vengeance upon sin , but sparing the sinner . You will see Christ standing as the body of sin alone , for he was made sin for us , that we might be made the righteousness of God in him . That whatever corruption burdens , this in the believing application will support . Whatever grace be defective , this will revive it . Blessed be God for Iesus Christ. The THIRTEENTH SERMON . HEB. VII . XXV . Wherefore he is able also to save them to the uttermost , that come unto God by him , seeing he ever liveth , to make intercession for them . HAving dispatcht the first part or Act of Christs Priesthood , consisting in his Oblation ; we come to the other branch of it , consisting in his Intercession : which is nothing else but the vertual continuation of his offering once made on earth . That being medium reconciliationis , the means of reconciling ; this , medium applicationis , the way and means of his applying to us the benefits purchased by it . This second part or branch of his Priesthood , was Typified by the High-Priests entring with the blood of the Sacrifice , and sweet incense into the holy place . Levit. 16.12 , 13 , 14. And he shall take the censer full of burning coals of fire from off the Altar before the Lord , and his hands full of sweet incense , beaten small , and bring it within the vail ; and he shall put the incense upon the fire , before the Lord , that the cloud of the incense may cover the mercy seat that is upon the Testimony , that he die not . And he shall take the blood of the bullock and sprinkle it with his finger upon the mercy-seat Eastward , &c. Christs offering himself on earth answered to the killing of the Sacrifice without ; and his entring into Heaven , there to intercede , was that which answered to the Priest going with blood , and his hands full of incense within the vail : So that this is a part , yea , a special part of Christs Priesthood , and so necessary to it ; that if he had not done this , all his work on earth had signified nothing , nor had he been a Priest ; that is , a compleat and perfect Priest , if he had remained on earth . Heb. 8.4 . Because the very design and end of sheding his blood on earth had been frustrated , which was to carry it before the Lord into Heaven . So that this is the principal perfective part of the Priesthood . He acted the first part on earth , in a state of deep abasement , in the form of a servant ; but he Acts this in glory , whereinto he is taken up , that he may follow on his design in dying , and give the work of our Salvation its last compleating Act. So much is imported in this Scripture which tells us , by reason hereof he is able to save to the uttermost , &c. The words contain an incouragement to believers , to come to God in the way of faith ; drawn from the intercession of Christ in Heaven for them . In which you may take notice of these three principal parts , First , The quality of the persons here incouraged , who are described by a direct act of faith , as poor recumbents , that are going out of themselves to God by faith ; but conscious of great unworthiness in themselves , and thence apt to be discouraged . Secondly , The incouragement propounded to such believers , drawn from the ability of Jesus Christ in whose name they go to the Father , to save them to the uttermost : ( i. e. ) fully , perfectly , compleatly . For so this Emphatical word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . The saving us wholly , throughly , compleatly , and altogether : giving our Salvation its last act , and complement . Thirdly , The ground or reason of this his saving ability . Seeing he ever liveth to make intercession : ( i. e. ) he hath not only offered up his blood to God upon the tree , as a full price to purchase pardon and grace for believers , but lives in Heaven and that for ever to apply unto us in the way of intercession , all the fruits , blessings , and benefits that that pretious blood of his deserves , and hath procured as a price for them . The words thus opened , that point I shall single out from among many that lie in them , as most suitable to my design and purpose , is this . DOCT. That Iesus our High-Priest lives for ever , in the capacity of a potent intercessor in Heaven for believers . Here we will enquire , First , what it is for Christ to be an intercessor . Secondly , By what acts he performs that work in Heaven . Thirdly , Whence the potency and prevalency of his intercession is . Fourthly , and Lastly , How he lives for ever to make intercession for us . First , What it is for Christ to be an intercessor for us . To intercede in general , is to go betwixt two parties to intreat , argue , and plead with one , for the other . And of this there are two sorts . First , ex charitate , ut fratres . That whereby one Christian prays and pleads with God for another . 1 Tim. 2.1 . Secondly , Ex officio , mediatorio , that whereby Christ , as an act of office , presents himself before God , to request for us . Betwixt these two is this difference ; that the former is performed not in our own , but anothers name ; we can tender no request to God immediately , or for our own sake , either for our selves , or for others . Joh. 16.23 . Whatsoever ye shall ask the Father in my name , he will give it you . But the latter which is proper to Christ , is an Intercession with God for us , in his own name , and upon the account of his proper merit . The one is a private act of Charity , the other a publick act of Office. And so he is our Advocate or Court-friend , as Satan our accuser , or Court-adversary . Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that charges us before God. 1 Pet. 5.8 . And continually endeavours to make breaches between us and God. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Attorney , Advocate or Lidger , that pleads for us and continues peace and friendship between us , and God. 1 Joh. 2.2 . If any man sin , we have an advocate with the Father , Iesus Christ the righteous . And thus to make intercercession , is the peculiar and incommunicable prerogative of Jesus Christ. None but he can go in his own name to God. And in that sense we are to understand that place , Ezech. 44.2 , 3. Then said the Lord unto me , this gate shall be shut , it shall not be opened , and no man shall enter in by it : because the Lord the God of Israel hath entred in by it , therefore it shall be shut . It is for the Prince , the Prince he shall sit in it , to eat bread before the Lord , &c. The great broad gate , called here the Princes gate , signifies that abundant and direct entrance that Christ had into Heaven , by his own merits and in his own name ; this faith the Lord shall be shut , no man shall enter in by it ; all other men must come thither as it were by collateral or side doors , which looked all towards the Altar , viz. by vertue of the Mediator , and through the benefit of his death imputed to them . And yet though God hath for ever shut up and bar'd this way to all the children of men , telling us that no man shall ever have access to him in his own name , as Christ the Prince had : How do some notwithstanding , strive to force open the Princes gate ? So do they that found the intercession of Saints upon their own works and merits ; thereby robbing Christ of his peculiar glory . but all that so approach God , approach a devouring fire . Christ only in the vertue of his blood , thus comes before him ; to make intercession for us . Secondly , We will inquire wherein the Intercession of Christ in Heaven consists , or by what acts he performs this Glorious Office there . And the Scriptures place it in three things . First , In his presenting himself before the Lord in our names , and upon our accounts . So we read in Heb. 9.24 . Christ is entred into Heaven it self , now to appear in the presence of God for us . The Apostle manifestly alludes to the High-Priests appearing in the Holy of Holies , which was the figure of Heaven , presenting to the Lord the names of the twelve Tribes of Israel , which were on his breast , and shoulders . Exod. 28.9 , 12 , 28 , 29. to which the Church is supposed to allude , in that request Cant. 8.6 . set me as a seal upon thine heart , as a seal upon thine arm . Now the very sight of Christ , our High-Priest in Heaven , prevails exceedingly with God , and ●urns away his displeasure from us . As when God looks upon the Rainbow , which is the sign of the Covenant ; he remembers the earth in mercy . So when he looks on Christ , his heart must needs be towards us upon his account : and therefore in Rev. 4.3 . Christ is compared to a Rainbow , encompassing the Throne . Secondly , Christ performs his intercession-work in Heaven , not by a naked appearing in the presence of God only , but also by presenting his blood , and all his sufferings to God , as a moving plea on our account . Whether he make any proper oral intercession there , as he did on earth , is not so clear ; some incline to it , and think it 's countenanced by Zech. 1.12 , 13. where Christ our intercessor presents a proper vocal request to the Father , in the behalf of his people . Saying , O Lord of Hosts how long wilt thou not have mercy on Ierusalem , and on the Cities of Iudah , against whom thou hast had indignation these threescore and ten years ; and the Lord answered him with good and comfortable words . And so , Act. 2.23 . As soon as he came to Heaven , he is said ( and that as the first fruits of his Intercession ) to obtain the promise of the Holy-Ghost . But sure I am , an Interceding voice , is by an usual prosopopeia attributed to his blood ; which in Heb. 12.24 . is said to speak better things than the blood of Abel . Now Abels blood , and so Christs , do cry unto God , as the hire of the Labourers unjustly detained ; or the whole creation , which is in bondage through our sins , are said to cry and groan in the ears of the Lord. Iam. 5.4 . Rom. 8.22 . not vocally , but efficatiously . A rare illustration of this Efficatious Intercession of Christ in Heaven , we have in that famous story of Amintas , who appeared as an Advocate for his brother Aechylus , who was strongly accused , and very likely to be condemned to die . Now Amintas having performed great services , and merited highly of the Common-Wealth ; in whose service one of his hands was cut off in the Field : he comes into the Court on his brothers behalf , and said nothing ; but only lifted up his arm , and shewed them cubitum sine manu , an arm without an hand ; which so moved them without a word speaking , that they freed his brother immediately . And thus if you look into Revel . 5.6 . you shall see in what posture Christ is represented visionally there , as standing between God and us . And I beheld and loe in the midst of the Throne , and four beasts ; and in the midst of the Elders stood a Lamb , as it had been slain . ( i. ● . ) bearing in his glorified body , the marks of his death , and sacrifice . Those wounds he received for our sins on earth , are as it were still fresh bleeding in Heaven . A moving and prevailing argument it is with the Father , to give out the mercies he pleads for . Thirdly , and Lastly ; He presents the prayers of his Saints to God , with his merits ; and desires that they may for his sake be granted . He causes a cloud of incense to ascend before God , with them . Revel . 8.3 . All these were excellently Typed out by the going in of the High-Priest before the Lord , with the names of the Children of Israel on his breast ; with the blood of the Sacrifice ; and his hands full of incense , as the Apostle explains them in Heb. 7. and Heb. 9. Thirdly , And that this Intercession of Christ is most potent , successful , and prevalant with God , will be evinced both from the qualifications of this our Advocate , from his great interest in the Father , from the nature of the pleas he useth with God : and from the relation and interest believers have both in the Father to whom , and the Son by whom this intercession is made . First , our Intercessor in the Heavens is every way able and fit for the work , he is ingaged in there . What ever is desirable in an Advocate , is in him eminently . It is necessary that he who undertakes to plead the cause of another , especially if it be weighty and intricate should be wise , faithful , tender-hearted , and one that concerns himself in the success of his business . Our Advocate Christ wants no wisdom , to manage his work . He is the wisdom of God ; yea only wise , Jude 25. There 's much folly in the best of our duties , we know not how to press an argument home with God ; but Christ hath the art of it . Our business is in a wise hand . He is no less faithful , than wise ; therefore he is called a faithful High-Priest in things pertaining to God. Heb. 2.17 . He assures us we may safely trust our concerns with him . Joh. 14.2 . In my Fathers house are many mansions , if it were not so , I would have told you . Q. D. do you think I will deceive you ? Men may cheat you , but I will not : your own hearts may , and daily do deceive you ; but so will not I. And for tender heartedness , and sensible resentments of our conditions ▪ there is none like him . Heb. 4.15 . For we have not an High-Priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are ; yet without sin . We have not one that cannot sympathize , so it is in the Greek : and on purpose that he might be the better able to sympathize with us , he came as near to our conditions , as the holiness of his nature could permit . He suffered himself to be in all points tempted like as we are , sin only excepted . And then for his concernment , and interest in the success of his suit ; he not only reckons , but hath really made it his own interest . Yea , more his own , than it is ours . For now by reason of the mystical union , all our wants and troubles are his . Eph. 1.23 . Yea , his own glory and compleatness as mediator , is deeply interessed in it . And therefore we need not doubt but he will use all care , and diligence in that work . If you say so he may , and yet not speed for all that : for it depends on the fathers grant . True , but then , Secondly , Consider the great interest he hath in the Father , with whom he so intercedes . Christ is his dear Son , Col. 1.13 . the beloved of his soul , Eph. 1.6 . betwixt him and the Father with whom he intercedes ; there is an unity not only of nature , but will ; and so he always hears him . Ioh. 11.42 . Yea , and he said to this his dear Son , when he came first to Heaven ; Ask of me , and I will give thee Psal. 2.8 . moreover , Thirdly , He must needs speed in his suit , if you consider the nature of his intercession , which is Just and reasonable for the matter ; urgent and continual for the manner of it : the matter of his request is most equal . What he desires is not desired gratis , or upon terms unbecoming the holiness and righteousness of God to grant . He desires no more , but what he hath deserved , and given a valuable consideration to the Father for . And so the Justice of God doth not only oppose , but furthers and pleads for the granting and fulfilling his requests . Here you must remember that the Father is under a covenant-tye , and bond to do what he asks ; for Christ having fully performed the work on his part ▪ the mercies he intercedes for are as due , as the hire of the labourer is , when the work is faithfully done . And as the matter is just , so the manner of his intercession is urgent , and continual . How importunate a suiter he is , may be easily gathered from that specimen or handsel given of it in Ioh. 17. and for the constancy of it , my text tells us , he ever lives to make Intercession . 'T is his great business in Heaven , and he follows it close . And to close all , Fourthly , Consider who they are for whom he makes Intercession . The friends of God. The children of God. Those that the Father himself loves , and his heart is propense , and ready enough to grant the best and greatest of mercies to ; which is the meaning of Ioh. 16.26 , 27. the Father himself loveth you . And it must needs be so , for the first corner stone of all these mercies was laid by the Father himself in his most free election : He also delivered his Son for us , and how shall he not with him , freely give us all things ? Rom. 8.32 . So then , there can remain no doubt upon a considering heart ; but Christ is a prevalent and successful Intercessor in Heaven . There only remains one thing more to be satisfied , and that is . Fourthly , In what sense he is said to live for ever to make intercession . Shall he then be always at his work ? Imployed in begging new favours for us to eternity ? How then shall the people of God be perfect in Heaven , if there be need of Christs Intercession to eternity for them ? I answer , by distinguishing the essence , and substance of Christs offices , from the way and manner of Administration . In the first sense it is eternal , for his mediatory Kingdom , as to the essence of it , is to abide for ever . Christ shall never cease to be a Mediator . The Church shall never want an Head. For of his Kingdom there shall be no end , Luk. 1.33 . However , Christ as Mediator , being employed in a kind of subordinate way , 1 Cor. 3.23 . when he shall have accomplished that design , for which he became a Mediator : then shall he deliver up the Kingdom ( in the sence we spake before ) to the Father , and so God shall be all in all , 1 Cor. 15.24 . Then shall the divinity of Christ which was so empty and obscured in his undertaking this temporary dispensatory Kingdom , be more gloriously manifested , by the full possession , use and enjoyment of that natural , divine , eternal Kingdom , which belongs to all three co-essential , and co-equal persons , reigning with the same Power , Majesty and glory in the unity of the divine essence ; and common Acts , in all and over all ; infinitely , and immutably for ever . And so Christ continues to be our Mediator , and yet that affords no argument , that our happiness shall be incompleat : but rather argues the perfection of the Church , which thenceforth shall be governed no more as now it is , nor have any further use of Ordinances ; but shall be ruled more immediately , gloriously , triumphantly and ineffably in the world to come . The substance of his mediatorship is not changed , but the manner of the administration only . Vse 1. Doth Christ live for ever in Heaven to present his blood to God in the way of intercession for believers ? How sad then is their case , that have no interest in Christs blood ; but instead of its pleading for them cries to God against them , as the despisers and abusers of it ! Every unbeliever despises it . The Apostate treads it underfoot . He that is an intercessor for some , will be an accuser of others . To be guilty of a mans blood , is sad ; but to have the blood of Jesus accusing , and crying to God against a soul , is unspeakably terrible . Surely when he shall make inquisition for blood , when the day of his vengeance is come , he will make it appear by the Judgements he will execute , that this is a sin never to be expiated ; but vengeance shall pursue the sinner to the bottom of Hell. Ah what do men and women do , in rejecting the gratious offers of Christ ! What , tread upon a Saviour ! and cast contempt by unbelief and hardness of heart upon their only remedy ! I remember I have read of an harlot that kill'd her child , and said that it smiled upon her when she went to stab it . Sinner , doth not Christ smile upon thee , yearn upon thee in the Gospel , and wilt thou as it were stab him to the heart , by thine infideli●y ! Wo , and alas for that man , against whom this blood cries in Heave● . Vse 2. Doth Christ live for ever to make intercession ; Hence let believers f●tch relief , and draw encouragement against all the causes and grounds of their fears , and troubles . For surely this answers them all . First , Hence let them be encouraged against all their sinful infirmities , and lamented weaknesses . 'T is confessed , these are sad things ; they grieve the spirit of God , sadden your own hearts , cloud your evidences ; but having such an High-Priest in Heaven , can never be your ruine . 1 Joh. 2.1 , 2. My little children , these things write I unto you , that you sin not : And if any man sin , we have an advocate with the Father , Iesus Christ the righteous . [ My little children ] children , especially little children ; when first beginning to take the foot , are apt to stumble at every straw . So are raw , young , and unexperienced Christians ; but what if they do ? Why though it must be far from them to take incouragement so to do , from Christ and his intercession ; yet if by surprizal , they so sin , let them not be utterly discouraged ; for we have an Advocate . He stops whatever plea may be brought in against us by the Devil , or the Law ; and answers all by his satisfaction . He gets out fresh pardons for new sins . And this Advocate is with [ the Father ] he doth not say with his Father , though that had been a singular support in it self , nor yet with our Father , which is a sweet encouragement singly considered , but with [ the Father ] which takes in both to make the encouragement full . Remember ye that are cast down under the sense of sin , that Jesus your friend in the Court above , is able to save to the uttermost . Which is as one calls it , a reaching word ; and extends it self so far that thou canst not look beyond it . Let thy soul be set on the highest mount , that any creature was ever yet set upon ; and inlarged to take in view the most spatious prospect both of sin , and misery , and difficulties of being saved ; that ever yet any poor humble soul did cast within it self ; yea , joyn to these all the hindrances and objections that the heart of man can invent against it self , and salvation ; lift up thine eyes , and look to the utmost thou canst see ; and Christ by his intercession is able to save thee beyond the Horizon and utmost compass of thy thoughts ; even to the utmost . Secondly , Hence draw abundant encouragement against all heartstraightnings , and deadness of spirit in prayer . Thou complainest thy heart is dead , wandring , and contracted in duty . O but remember Christs blood speaks , when thou canst not : it can plead for thee , and that powerfully ; when thou art not able to speak a word for thy self : to this sense that Scripture speaks , Can. 3.6 . Who is this that cometh out of the Wilderness in pillars of smoke , perfumed with myrh , and frankincense , all the powders of the Merchant ? The duties of Christians go up many times as pillars , or clouds of smoke from them , more smoke , than fire . Prayers smoked , and sullied with their offensive corruptions : but remember Christ perfumes them with myrh , &c. he by his intercession , gives them a sweet perfume . Thirdly , Christs intercession is a singular relief to all that come unto God by him , against all sinful damps , and slavish fears from the justice of God. Nothing more promotes the fear of reverence . Nothing more suppresseth unbelieving despondencies , and destroys the spirit of bondage . So you find it , Heb. 10.19 , 20 , 21. Having therefore brethren , boldness to enter into the holiest , by the blood of Iesus ; by a new and living way , which he hath consecrated for us through the vail , that is to say his flesh ; And having an High-Priest over the house of God , let us draw near with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in full assurance of faith : Or let us come unto God , as a Ship comes with full sayl into the Harbour . O what a direct , and full gale of encouragement doth this intercession of Christ give , to the poor soul that lay a ground , or was wind-bound before . Fourthly , The intercession of Christ gives admirable satisfaction and encouragement to all that come to God , against the fears of deserting him again by Apostacy . This my friends , this is your principal security against these matters of fear . With this he relieves Peter , Luk. 22.31.32 . Simon , ( saith Christ ) Satan hath desired to have you , that he may sift you as wheat ; but I have prayed for thee , that thy fath fail not . q. d. Satan will fan thee , not to get out thy chaff , but boult out thy flower . His temptations are levell'd against thy faith ; but fear not , my prayer shall break his designs , and secure thy faith from all his attempt upon it . Upon this powerful intercession of Christ , the Apostle builds his triumph , against all that threatens to bring him , or any of the Saints again into a state of condemnation . And see how he drives on that triumph , from the resurrection , and session of Christ at the Fathers right hand ; and especially from the work of intercession , which he lives there to perform . Rom. 8.34 , 35. Who is he that condemneth , it 's Christ that died ; yea , rather that 's risen again : who is even at the right hand of God , who also maketh intercession for us . Who shall separate us from the Love of Christ ? Fifthly , It gives sweet relief against the defects and wants that yet are in our sanctification . We want a great deal of faith , love , heavenly mindedness , mortification , knowledge . We are short , and wanting in all . There are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remains , or things wanting , as the Apostle calls them . 1 Thes. 3.10 . Well if grace be but yet in it's weak beginnings , and infancy in thy soul , this may incourage , that by reason of Christs intercession , it shall live , grow , and expatiate it self in thy heart . He is not only the author , but the finisher of it . Heb. 12.2 . He is ever begging new and fresh mercies for you , in Heaven ; and will never be quiet till all your wants be supplied . He saves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the uttermost : ( i. e. ) as I told you before , to the last , perfective , compleating act of salvation . So that this is a fountain of relief against all your fears . Vse 3. Doth Christ live for ever to make intercession , then let those who reap on earth the fruits of that his work in Heaven , draw instruction thence about the following duties , to which it leads them as by the hand . First , Do not forget Christ in an exalted state . You see though he be in all the glory above , at Gods right hand , an enthron'd King , he doth not forget you . He like Ioseph remembers his brethren in all his glory . But alas how oft doth advancement make us forget him ? as the Lord complains in Hosea 13.5 , 6. I did know thee in the Wilderness , in the Land of great drought ; but when they came into Canaan , According to their pastures , so were they filled ; they were filled , and their heart was exalted ; therefore have they forgotten me . As if he had said , O my people , you and I were better acquainted in the Wilderness . When you were in a low condition , left to my immediate care ; living by daily faith ; Oh then you gave me many a sweet visit ; but now you are filled , I hear no more of you . Good had it been for some Saints , if they had never known prosperity . Secondly , Let the intercession of Christ in Heaven for you , encourage you to constancy in the good ways of God. To this duty it sweetly encourages also . Heb. 4.14 . Seeing then that we have a great High-Priest that is passed into the Heavens , Iesus the Son of God : let us hold fast our profession . Here is incouragement to perseverance on a double account . One is , that Jesus our head is already in Heaven , and if the head be above water , the body cannot drown . The other is from the business he is there imployed about , which is his Priesthood ; he is passed into the Heavens , as our great High-Priest to intercede , and therefore we cannot miscarry . Thirdly , Let it incourage you to constancy in prayer : O do not neglect that excellent duty , seing Christ is there , to present all your petitions to God. Yea , to perfume as well as present them . So the Apostle Heb. 4.16 . infers from Christs intercession . Let us therefore come boldly unto the Throne of Grace , that we may obtain mercy , and find grace to help in the time of need . Fourthly , Hence be encouraged to plead for Christ on earth , who continually pleads for you in Heaven . If any accuse you , he is there to plead for you . And if any dishonour him on earth , see that you plead his interest , and defend his honour . Thus you have heard what his intercession is , and what benefits we receive by it . Blessed be God for Iesus Christ. The FOURTEENTH SERMON . GAL. III. XIII . Christ hath redeemed us from the curse of the Law , being made a curse for us . YOU have seen the general nature , necessity , and parts of Christs Priesthood ; viz. his Oblation , and Intercession . Before you part from this office , it 's necessary you should further take into consideration the principal fruits , and effects of his Priesthood . Which are , compleat Satisfaction ; and the Aquisition or purchase of an eternal inheritance . The former , viz. the satisfaction made by his blood , is manifestly contained in this excellent Scripture before us ; wherein the Apostle ( having shewn before , at the tenth verse , that whosoever continues not in all things , written in the Law to do them , is cursed . ) declares how notwithstanding the threats of the Law , a Believer comes to be freed from the curse of it . Namely , by Christs bearing that curse for him , and so satisfying Gods justice , and discharging the Believer from all obligations to punishment . More particularly , in these words you have the Believers discharge from the curse of the Law , and the way and manner thereof opened . First , The Believers discharge . Christ hath redeemed us from the curse of the Law. The Law of God hath three parts , Commands , Promises , and Threatnings , or Curses . The Curse of the Law is its condemning sentence , whereby a sinner is bound over to dea●h , even the death of soul and body . The chains by which it binds him , is the guilt of sin ; and from this none can loose the soul , but Christ. This curse of the Law is the most dreadful thing imaginable . It strikes at the life of the sinner . Yea , his best life , the eternal life of the soul. And when it hath condemned , it is inexorable . No cries , nor tears , no reformations , or repentance can loose the guilty sinner ; for it requir●s for its reparation , that which no meer creature can give ; even an infinite satisfaction . Now from this curse , Christ frees the Believer . That is , he dissolves the obligation to punishment . Cancels the hand-writing . Looses all the bonds and chains of guilt . So that the curse of the Law hath nothing to do with him for ever . Secondly , We have here the way and manner in an by which this is done . And that is by a full price paid down , and that price paid in the room of the sinner , both making up a compleat and full satisfaction . He pays a full price ; every way adequate , and proportionable to the wrong . So much this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate redeemed imports . He hath bought us out , or fully bought us . That is , by a full price . This price with which he so fully bought or purchased our freedom from the curse , is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.28 . a ransom . But more emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Tim. 2.5.6 . which might be translated , an adequate or fully answerable ransom . And so his freeing us by this price , is not only expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought us to God , by thy blood , Rev. 5.9 . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath fully , perfectly bought us out . And as the price or ransom paid was full , perfect , and sufficient in it self ; so it was paid in our room , and upon our account . So saith the Text , by his being made a curse for us . The meaning is not , that Christ was made the very curse it self . Changed into a curse , no more than when the word is said to be made flesh , the divine nature was converted into flesh ; but it assumed or took flesh , and so Christ , he took the curse upon himself . Therefore it 's said , 2 Cor. 5.21 . He was made sin for us , who knew no sin . That is , our ●in was imputed to our surety ; and laid upon him for satisfaction . And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ for ] implies a substitution of one , in the place and stead of another . Now the price being full , and paid in lieu of our sins ; and thereupon we fully redeemed or delivered from the curse : It follows as a fair , and just deduction , that DOCT. The death of Christ hath made a full satisfaction to God ; for all the sins of his Elect. He ( to wit our surety Christ ) was oppressed , and he was afflicted , saith the Prophet , Isai. 53.7 . it may be as fitly rendred , and the words will bear it without the least force ; it was exacted , and he answered . But how , being either way translated , it establisheth the satisfaction of Christ : may be seen in our learned Annotations on that place . So Col. 1.14 . in whom we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption , through his blood , even the forgiveness of sin . Here we have the benefit , viz. redemption : interpreted by way of Apposition , even the remission of sins ; and the matchless price that was laid down to purchase it , the blood of Christ. So again , Heb. 9.12 . by his own blood he entred once into the holy place , having obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal redemption for us . Here 's eternal redemption the mercy purchased ; His own blood , the price that procur'd it . Now for as much as this Doctrine of Christs satisfaction , is so necessary , weighty , and comfortable in it self ; and yet so much opposed and intricated by several enemies to it ; the method I shall take for the clearing , establishing , and preparing it for use , shall be , First , To open the nature of Christs satisfaction , and shew what it is . Secondly , To establish the truth of it , and prove that he made full satisfaction to God , for all the sins of the Elect. Thirdly , To answer the most considerable Objections made against it . And Lastly to Apply it . First , What is the satisfaction of Christ ; and what doth it imply ? I answer , Satisfaction is the Act of Christ , God-man ; presenting himself as our surety , in obedience to God , and love to us ; to do , and suffer all that the Law required of us ; and thereby freeing us from the wrath , and curse due to us for our sins . First , It is the Act of God-man , no other was capable of giving satisfaction , for an infinite wrong done to God. But by reason of the union of the two natures , in his wonderful person , he could do it , and hath done it for us . The humane nature did what was necessary in its kind ; it gave the matter of the Sacrifice : the divine nature stampt the dignity and value upon it , which made it an adequate compensation . So that it was opus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the act of God-man . Yet so , that each nature retained its own properties , notwithstanding their joynt influence into the effect . If the Angels in Heaven had laid down their lives ; or if the blood of all the men in the world had beeen poured out by Justice ; this could never have satisfied ; because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worth and value which this Sacrifice hath , would have still been wanting . It was God that redeemed the Church , with his own blood . Act. 20.28 . If God redeem with his own blood , he redeems as God-man , without any dispute . Secondly , If he satisfie God for us , he must present himself before God , as our surety in our stead , as well as for our good ; else his obedience had signified nothing to us : to this end he was made under the Law , Gal. 4.4 . comes under the same obligation with us , and that as a surety : For so he is called , Heb. 7.22 . Indeed his obedience and sufferings could be exacted from him , upon no other account . It was not for any thing he had done , that he became a curse . It was prophesied of him , Dan. 9.26 . the Messiah shall be cut off , but not for himself : and beeing dead , the Scriptures plainly assert , it was for our sins : and upon our account . So 1 Cor. 15.3 . Christ dyed for our sins according to the Scriptures . And it 's well observed by our Divines , who assert the vicegerency and substitution of Christ in his sufferings ; that all those Greek particles which we translate [ for ] when applied to the sufferings of Christ , do note the meritorious , deserving , procuring cause of those sufferings . So you find Heb. 10.12 . He offered one Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sins . 1 Pet. 3.18 . Christ once suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sins . Rom. 4.25 . He was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our offences . Matth. 20.28 . He gave his life a ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many . And there are that confidently affirm this last particle is never used in any other sense in the whole book of God. As an eye , for an eye , a tooth , for a tooth : ( i. e. ) one in lieu of another . Just as those whom the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that exchanged lives , or gave life for life : staking down their own , to deliver anothers . As Philumene did for Aristides . And so the Poet Virgil speaks . Si fratrem Pollux alterna morte redemit . And indeed this very consideration is that which supports the doctrine of Imputation , the imputation of our sins to Christ , and the imputation of Christs righteousness unto us . For how could our sins be laid on him , but as he stood in our stead ? or his righteousness be imputed to us , but as he was our surety , performing it in our place . So that to deny Christs sufferings in our stead , is to loose the corner stone of our Justification , and overthrow the very pillar which supports our faith , comfort and salvation . Indeed if this had not been he would have been the righteous Lord , but not the Lord our righteousness , as he is stiled Ier. 33.16 . So that it is but a vain distinction , to say it was for our good , but not in our stead . For had it not been in our stead , we could not have had the good of it . Thirdly , The internal moving cause of Christs satisfaction for us , was his obedience to God , and love to us . That it was an act of obedience is plain , from Phil. 2.8 . He became obedient unto death , even the death of the cross . Now obedience respects a command ; and such a command Christ received to dye for us , as himself tells us , Joh. 10.18 . I lay down my life of my self , I have power to lay it down , and power to take it again ; this commandment have I received of my Father . So that it was an act of obedience with respect to God , and yet a most free and spontaneous act with respect to himself . And that he was moved to it out of pity and love to us , himself assures us . Gal. 5.2 . Christ loved us , and gave himself for us , an offering and a Sacrifice to God : upon this Paul sweetly reflected , Gal. 2.20 . who loved me , and gave himself for me . As the external moving cause was our misery , so the internal was his own love , and pity for us . Fourthly , The matter of Christs satisfaction , was his active and passive obedience , to all that the Law of God required . I know there are some that doubt whether Christs active obedience have any place here , and so whether it be imputed as any part of our righteousness . It is conf●ssed the Scripture most frequently mentions his passive obedience , as that which made the attonement ; and procures our redemption . Matth. 26.28 . Matth. 20.28 . Rom. 3.24 , 25. & alibi , but his passive obedience is never mentioned exclusively , as the sole cause , or matter of satisfaction . But in those places where it 's mentioned by it self , it 's put for his whole obedience , both active and passive , by an usual Trope ; and in other Scriptures , it is ascribed to both , as Gal. 4.4 . he is said to be made under the Law , to redeem them that were under the Law. Now his being made under the Law to this end , cannot be restrained to his subj●ction to the curse of the Law only , but to the commands of it also . So Rom. 5.19 . As by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous . It were a manifest injury to this text also , to restrain it to the passive obedience of Christ only . To be short this twofold obedience of Christ stands opposed to a twofold obligation that fallen man is under ; the one to do what God requires : the other to suffer what he hath threatned for disobedience . We owe him active obedience as his creatures , and passive obedience as his prisoners . Suitably to this double Oblation , Christ comes under the Commandment of the Law to fulfil it actively , Matth. 3.15 . and under the malediction of the Law to satisfie it passively . And whereas it is objected by some , if he fulfilled the whole Law for us by his active , what need then of this passive obedience ? We reply , great need ; because both these make up that one , entire , and compleat obedience , by which God is satisfied , and we justified . It 's a good rule of Alsted , obedientia Christi est una copulativa : The whole obedience of Christ both active and passive make up one intire perfect obedience : and therefore there is no reason why one particle either of the one , or of the other should be excluded . Fifthly , the effect and fruit of this his satisfaction is our freedom , ransom , or deliverance from the wrath and curse due to us for our sins . Such was the dignity , value , and compleatness of Christs satisfaction ; that in strict Justice it merited our redemption , and full deliverence . Not only a possibility that we might be redeemed , and pardoned ; but a right whereby we ought to be so . As the learned Dr. Twiss judiciously argues . If he be made a curse for us , we must then be redeemed from the curse , according to justice : so the Apostle argues , Rom. 3.25 , 26. Whom God hath set forth to be a propitiation , through faith in his blood ; to declare his righteousness for the remission of sins that are past through the forbearance of God , to declare I say at this time his righteousness , that God might be just , and the justifier of him that believeth in Iesus . Mark the design and end of God in exacting satisfaction from Christ ; it was to declare his righteousness , in remission of sin to believers ; and lest we should lose the Emphatical word , he doubles it ; to declare I say his righteousness . Every one can see how his mercy is declared in remission ; but he would have us take notice that his justification of Believers is an act of Justice ; and that God as he is a just God , cannot condemn the believer , since Christ hath satisfied his debts . This attribute seems to be the main bar against remission ; but now , it 's become the very ground and reason why God remits . Oh how comfortable a text is this ! Doth Satan or Conscience set forth thy sin in all its discouraging circumstances and aggravations ? God hath set forth Christ to be a propitiation . Must justice be manifested , satisfied , and glorified ? So it is in the death of Christ , ten thousand times more than ever it could be in thy damnation . Thus you have a brief account of the satisfaction made by Jesus Christ. Secondly , We shall gather up all that hath been said , to establish the truth of Christs satisfaction . Proving the reality of it , that it is not an improper , catechristical , fictitious satisfaction ; by divine acceptilation , as some have very diminutively called it ; but real , proper , and full ; and as such accepted by God. For his blood is the blood of a surety , Heb. 7.22 . who came under the same obligations of the Law with us , Gal. 4.4 . and though he had no sin of his own , yet standing before God , as our surety ; the iniquities of us all , were laid upon him . Isai. 53.6 . and from him did the Lord with great severity exact satisfaction for our sins , Rom. 8.32 . punishing them upon his soul. Matth. 27.46 . and upon his body , Act. 2.23 . and with this obedience of his Son is fully pleased and satisfied . Eph. 5.2 . And hath in token thereof raised him from the dead , and set him at his own right hand . 1 Tim. 3.16 . And for his righteousness sake acquitted and discharged believers , who shall never more come into condemnation . Rom. 8.1 , 34. All this is plain in Scripture , and our faith in the satisfaction of Christ , is not built on the wisdom of man ; but the everlasting sealed truth of God. Yet such is the perverse nature of man , and the pride of his heart ; that whilst he should be humbly adoring the grace of God in providing such a surety for us ; he is found accusing the justice , and diminishing the mercy of God ; and raising all the objections which Satan and his own heart can invent , to overturn that blessed foundation upon which God hath built up his own honour , and his peoples salvation . Thirdly , In the next place therefore , we shall reject those doctrines and remove the principal of those objections that are found militating against the satisfaction of Christ. And in the first place , we reject with deep abhorrence that doctrine which ascribes to man any power in whole or in part to satisfie God for his own , or other mens sins . This no meer creature can do , by active obedience , were it so compleat that he could never sin in thought , word , or deed any more ; but live the most holy life , that ever any lived . For all this would be no more than his duty as a creature , Luk. 17.10 . and so can be no satisfaction for what he is by nature , or hath done against God as a sinner . Nor yet by sufferings . For we have offended an infinite God , and can never satisfie him by our finite sufferings . We also with like detestation reject that doctrine which makes the satisfaction of Christ either impossible , or fictitious , and inconsistent with grace , in the free pardon of sin . Many are the cavils raised against Christs satisfaction ; the principal are such as these that follow . The Doctrine of Christs Satisfaction is absurd , for Christ ( say we ) is God ; if so , then God satisfies himself ; then which , what can be more absurd to imagine ? I Answer , God cannot properly be said to satisfie himself , for that would be the same thing as to pardon simply , without any satisfaction . But there is a twofold consideration of Christ. One in respect of his Essence and divine nature , in which sence , he is the object both of the offence , and of the satisfaction made for it . Another in respect of his person , and oeconomy , or office : in which sense he properly satisfies God , being in respect of his manhood another , and inferior to God. Ioh. 14.28 . the blood of the man Christ Jesus is the matter of the satisfaction . The divine nature dignifies it , and makes it of infinite value . A certain family hath committed treason against the King , and are all under the condemnation of the Law for it ; the Kings Son moved with pity and love , resolves to satisfie the Law , and yet save the Family ; in order whereunto he marries a daughter of the family , whereby her blood becomes Royal blood , and worth the blood of the whole family whence she sprang ; this Princess is by her Husband executed in the room of the rest . In this case the King satisfies not himself for the wrong , but is satisfied by the death of another , equivalent in worth to the blood of them all . This similitude answers not to all the particulars , as indeed nothing in nature doth or can , but it only shews what it was that satisfied God , and how it became so satisfactory . If Christ satisfied by paying our Debt , then he should have endured eternal torments . For so we should , and the damned shall . We must distinguish betwixt what is essential , and what is accidental in punishment . The primary intent of the Law is reparation , and satisfaction ; he that can make it at one intire payment , ( as Christ could and did ) ought to be discharged . He that cannot ( as no meer creature can ) ought to lye for ever , as the damned do under sufferings . If God will be satisfied for our sin , before he pardon them ; how then is pardon an Act of Grace ? Pardon could not be an act of pure grace if God received satisfaction from us , but if he pardon us , upon the satisfaction received from Christ ; though it be of debt to him , it is of grace to us . For it was grace to admit a surety to satisfie ; more grace to provide him , and most of all to apply his satisfaction to us , by uniting us to Christ , as he hath done . But God loved us , before Christ died for us ; for it was the love of God to the world that moved him to give his only begotten Son. Could God love us , and yet not be reconciled and satisfied ? Gods complacential love is indeed inconsistent with an unreconciled state . He is reconciled to every one he so loves . But his benevolent love , consisting in his purpose of Good , may be before actual reconciliation , and satisfaction . Temporal death , as well as eternal , is a part of the curse ; if Christ have fully satisfied by bearing the curse for us , how is it that those for whom he bare it , dye as well as others ? As Temporal death is a poenal evil , and part of the curse ; so God inflicts it not upon believers , but they must dye for other ends , viz. to be made perfectly happy in a more full and immediate enjoyment of God , than they can have in the body : and so death is theirs , by way of priviledge . 1 Cor. 3.22 . They are not deaths , by way of punishment . The same may be said of all the afflictions with which God for gratious ends now exercises his reconciled ones . Thus much may suffice , to establish this great truth . Inference 1. If the death of Christ was that which satisfied God for all the sins of the Elect , then certainly there is an infinite evil in sin , since it cannot be expiated , but by an infinite satisfaction . Fools make a mock of sin , and there are but few souls in the world , that are duly sensible and affected with its evil ; but certainly , if God should damn thee to all eternity , thy eternal sufferings could not satisfie for the evil that is in one vain thought . It may be you may think this is harsh and severe , that God should hold his creatures under everlasting sufferings for sin , and never be satisfied with them any more . But when you have well considered that the object against whom you sin , is the infinite blessed God ; which derives an infinite evil to the sin committed against him ; and when you consider how God dealt with the Angels that fell , for one sin , and that but of the mind ; for having no bodily organs they could commit nothing externally against God ; you will alter your minds about it . O the depth of the evil of sin ! If ever you will see how great and horrid an evil sin is , measure it in your thoughts ; either by the infinite holiness and excellency of God , who is wrong'd by it ; or by the infinite sufferings of Christ , who dyed to satisfie for it ; and then you will have deeper apprehensions of the evil of sin . Inference 2. If the death of Christ satisfied God , and thereby redeemed the Elect from the curse , then the redemption of souls is costly ; souls are dear things , and of great value with God. Ye know ( saith the Apostle ) that ye were not redeemed with corruptible things , as Silver and Gold from your vain conversation received by tradition : but with the pretious blood of the Son of God , as of a Lamb without spot . 1 Pet. 1.18 , 19. Only the blood of God , is found an equivalant price for the redemption of souls . Gold and silver may redeem from Turkish , but not from Hellish bondage . The whole creation sold to the utmost worth of it , is not a value for the redemption of one soul. Souls are dear ware , he that paid for them , found them so . Yet how cheaply do sinners sell their souls , as if they were but low priz'd Commodities ! But you that sell your souls cheap , will buy repentance dear . Inference 3. If Christs death satisfied God for our sins , how unparallel'd is the love of Christ to poor sinners ! It 's much to pay a pecuniary debt , to free another ; but who will pay his own blood for another ? We have a famous instance of Zaleucus , that famous Locrensian Lawgiver , who decreed and Enacted , that whoever was convicted of Adultery , should have both his eyes put out . It so fell out , that his own Son was brought before him for that crime ; hereupon the people interposing , made suit for his pardon . At length , the Father partly overcome by their importunities , and not unwilling to shew what lawful favour he might to his Son ; he first put out one of his own eyes , and then one of his Sons ; and so shewed himself both a merciful Father , and a just Law-giver . So tempering mercy with justice , that both the Law was satisfied , and his Son spared . This is written by the Historian as an instance of singular love in this Father , to pay one half of the penalty for his Son. But Christ did not divide and share in the penalty with us , but bare it all . Zaleucus did it for his Son , who was dear to him ; Christ did it for enemies , that were fighting and rebelling against him . Rom. 5.8 . while we were yet sinners , Christ died for us . O would to God ( said an holy one ) I could cause Paper and Ink to speak the worth and excellency , the high and loud praises of our brother-ransomer ! Oh the ransomer needs not my report ; but oh if he would take it , and make use of it . I should be happy if I had an Errand to this world , but for some few years ; to spread proclamations , and out-crys , and love-letters of the highness [ the highness for evermore ] of the ransomer , whose cloaths were wet , and dyed in blood ; how be it , that after that , my soul and body should go back to their mother nothing . Inference 4. If Christ by dying hath made full satisfaction , then God is no loser in pardoning the greatest of sinners that believe in Iesus : and consequently his Iustice can be no bar to their Iustification , and Salvation . He is just to forgive us our sins , 1 Joh. 1.9 . What an Argument is here for a poor Believer to plead with God! Lord , if thou save me by Jesus Christ , thy Justice will be fully satisfied at one round payment , but if thou damn me , and require satisfaction at my hands ; thou canst never receive it . I shall make but a dribling payment , though I lye in Hell to eternity ; and shall still be infinitely behind with thee . Is it not more for thy glory to receive it from Christs hand , than to require it at mine ? One drop of his blood is more worth than all my polluted blood . O how satisfying a thing is this to the Conscience of a poor sinner , that is objecting the multitude , agravations , and amazing circumstances of sin , against the possibility of their being pardoned . Can such a sinner as I be forgiven ? Yes , if thou believest in Jesus , thou maist : for so God will lose nothing in pardoning the greatest transgressors . Let Israel hope in the Lord , for with the Lord there is mercy ; and with him is plenteous redemption . Psal. 130.7 . ( i. e. ) a large stock of merit lying by him , in the blood of Christ , to pay him for all that you have done against him . Inference 5. Lastly , If Christ hath made such a full satisfaction as you have heard , how much is it the concernment of every soul , to abandon all thoughts of satisfying God for his own sins ; and betake himself to the blood of Christ the ransomer by faith , that in that blood they may be pardoned . It would grieve ones heart to see how many poor creatures are drudging and tugging at a task of repentance , and revenge upon themselves , and reformation , and obedience , to satisfie God for what they have done against him : and alas it cannot be ! they do but lose their labour . could they swelter their very hearts out , weep till they can weep no more , cry till their throats be parched ; alas they can never recompence God , for one vain thought . For such is the severity of the Law , that when it is once offended , it will never be made amends again , by all that we can do . It will not discharge the sinner for all the sorrow in the world . Indeed if a man be in Christ , sorrow for sin is something ; and renewed obedience is something . God looks upon them favourably , and accepts them gratiously in Christ : but out of him they signifie no more than the intreaties and cries of a condemned malefactor , to reverse the legal sentence of the Judge . You may toyl all the day of your life , and at night go to bed without a candle . To that sense that Scripture sounds , Isa. 50. ult . Behold all ye that kindle a fire , that compass your selves about with sparks ; walk in the light of your fire , and in the sparks that you have kindled ; this shall ye have of mine hand , ye shall lie down in sorrow . By fire , and the light of it , some understand the sparkling pleasures of this life , and the sensitive joys of the creatures : but generally it 's taken for our own natural righteousness , and all acts of duties in order to our own justification by them before God. And so it stands opposed to that faith of recumbency , spoken of in the verse before . By their compassing themselves about with these sparks , understand their dependence on these their duties and glorying in them . But see the fatal issue , ye shall lie down in sorrow . That shall be your recompence from the hand of the Lord. That 's all the thanks , and reward you must expect from him , for slighting Christs , and prefering your own righteousness before his . Reader , be convinced , that one act of faith in the Lord Jesus , pleases God more , than all the obedience , repentance and strivings to obey the Law through thy whole life can do . And thus you have the first special fruit of Christs Priesthood , in the full satisfaction of God for all the sins of Believers . The FIFTEENTH SERMON . GAL. IV. IV , V. But when the fulness of time was come , God sent forth his Son , made of a woman , made under the Law , to redeem them that were under the Law , that we might receive the Adoption of Sons . THis Scripture gives us an account of a double fruit of Christs death , viz. the payment of our debt , and the purchase of our inheritance . First , The payment of our debt expressed by our redemption , or buying us out from the obligation and curse of the Law , which hath been discoursed in the last exercise . Secondly , the purchase of an inheritance for those redeemed ones : expressed here by their receiving the Adoption of Sons . Which is to be our present subject ▪ Adoption is either civil , or divine . Of the first the Civil Law gives this difinition , that it is , A Lawful Act , in imitation of nature , invented for the comfort of them that have no children of their own . Divine Adoption , is that special benefit whereby God , for Christs sake , accepteth us as Sons , and makes us heirs of eternal life with him : Betwixt this Civil , and Sacred Adoption there is a twofold agreement , and disagreement . They agree in this , that both flow from the pleasure , and good will of the Adoptant . And in this , that both confer aright to priviledges , which we have not by nature ; but in this they differ . One is an Act imitating nature , the other transcends nature . The one , was found out for the comfort of them that had no children ; the other , for the comfort of them that had no Father . This Divine Adoption , is in Scripture either taken properly for that act , or sentence of God , by which we are made Sons : or for the priviledges with which the Adopted are invested . And so it 's taken Rom. 8.23 . and in this Scripture now before us . We lost our inheritance by the fall of Adam : we receive it , as the Text speaks , by the death of Christ , which restores it again to us by a new , and better title . The Doctrine hence is , DOCT. That the death of Iesus Christ , hath not only satisfied for our debts ; but over and above , purchased a rich inheritance , for the children of God. For this end , or cause , he is the Mediator of the New-Testament ; that by means of death , for the redemption of the transgressions that were under the first Testament , they which are called , might receive the promise of eternal inheritance . Heb. 9.15 . We will here first see what Christ paid . Secondly , what he purchased . Thirdly , for whom . First , What Christ paid . Our Divines comprize the vertue and fruits of the Priesthood of Christ in these two things , viz. solutio debiti , & acquisitio haereditatis , payment , and purchase : answerably the obedience of Christ hath a double relation , ratio legalis justiciae , the relation of a legal righteousness ; an adequate and exactly proportionated price . And it hath also in it ratio super legalis meriti , the relation of a merit over and beyond the Law. To object ( as some do ) the satisfaction of Christ was more than sufficient , according to our Doctrine , and therefore could not be intended for the payment of our debt , is a senseless cavil . For surely if Christ paid more than was owing , he must needs pay all that was owing to divine Justice . And truly it is but a bad requital of the Love of Jesus Christ , who beside the payment of what we owed , would manifest his bounty , by the redundancy of his merit , which he paid to God to purchase a blessed inheritance for us . This overplus of satisfaction ( which was the price of that inheritance I am now to open ) is not obscurely hinted , but plainly expressed twice in Rom. 5.15 . But not as the offence , so also is the free gift ; for if through the offence of one , many be dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . much more the grace of God , and the gift by grace ; which is by one man Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath abounded , or flowed abundantly unto many . So vers . 17. For if by one mans offence , death raigned by one ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more they which receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the overflowings , or abundance of grace , and of the gift of righteousness , shall raign in life , by one , Iesus Christ. In both which places Christ and Adam are compared as the two roots or common heads of mankind ; both agreeing in this property of communicating their conditions to those that are theirs ; yet there is a great deal of difference betwixt them , for in Christ the power is all divine , and therefore infinitely more active , and effectual . He communicates abundantly more to his , than they lost in Adam . So that this blood is not only sufficient to redeem all those that are actually redeemed by it , but even the whole world also . And were there so many worlds of men , as there are men in the world , it would be sufficient for them also ; and yet still there would be an overplus of value . For all those worlds of men would rise but to a finite bulk ; but this blood is infinite in its worth and dignity . Since then there is not a whole world , no not half , but the far less part of the world redeemed by the blood of Christ ; which was sufficient for so many : how great must be the surplusage , and redundancy of merit ! Here our Divines rightly distinguish betwixt the substance , and accidents of Christs death and obedience . Consider that Christs suffering as to the substance of it , it was no more than what the Law required . For neither the justice , nor love of the Father would permit , that Christ should suffer more , than what was necessary for him to bear , as our surety : but as to the circumstances , the person of the sufferer , the cause and efficacy of his sufferings , &c. it was much more than sufficient . A super legale meritum , a merit above and beyond what the Law required . For though the Law required the death of the sinner , who is but a poor contemptible creature ; it did not require that one perfectly innocent should die . It did not require that God should shed his blood . It did not require blood of such value , and worth as this was . I say none of this the Law required , though God was pleased for the advancement and manifestation of his Justice and Mercy in the highest , to admit and order this , by way of commutation ; admitting him to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ransomer by dying for us . And indeed it was a most gratious relaxation of the Law , that admitted of such a commutation as this : for hereby it comes to pass , that Justice is fully satisfied , and yet we live and are saved ; which before was a thing that could not be imagined . Yea , now we are not only redeemed from wrath by the adequate compensation made for our sins by Christs blood and sufferings substantially considered , but to a most glorious inheritance purchased by his blood , considered as the blood of an Innocent ; as the blood of God , and therefore as most excellent and efficatious blood , above what the Law demanded . And this is the meaning of Athanasius , when he saith that Christ recompensed or made amends for small things , with great . He means not that sin considered absolutely , and in it self is small ; O no , but compared with Christs blood , and the infinite excellency and worth of it , it is so . And Chrysostom , to the same purpose , Christ paid much more ( saith he ) than we owed , and so much more , as the immense Ocean , is more than a small drop . So that it was rightly determined by holy Anselme , no man saith he can pay to God what he owes him ; Christ only paid more than he owed him . And by this you see how rich a treasure there lies by Christ , to bestow in a purchase for us , beyond and above what he paid to redeem us ; even as much as his soul and body was more worth than ours for whom it was sacrificed ; and that is so great a sum , that all the Angels in Heaven , and men on earth can never compute , and sum up , so as to shew us the total of it . And this was that inexhaustible treasure that Christ expended , to procure and purchase the fairest inheritance for Believers . Having seen the treasure that purchased ; let us next enquire into the inheritance purchased by it . Secondly , This inheritance is so large , that it cannot be surveyed by creatures : nor can the boundaries and limits thereof be described ; for it comprehends all things . 1 Cor. 3.22 . All is yours , ye are Christs , and Christ is Gods. Revel . 21.7 . He that overcomes shall inherit all things . And yet I do not think or say that Dominium fundatur in gratia , that Temporal Dominion in founded in grace . No , that 's at the cast and dispose of providence : but , Christ by his death hath restored a right to all things to his people . But to be more particular , I shall distribute the Saints inheritance purchased by Christ , into three heads . All Temporal good things , all Spiritual good things , and all Eternal good things are theirs . First , All Temporal good things . 1 Tim. 6.7 . He hath given us all things , richly to enjoy . Not that they have the possession , but the comfort and benefit of all things . Others have the sting , gall , wormwood , bayts , and snares of the creature ; Saints only have the blessing and comfort of it . So that this little which a Righteous man hath , is ( in this among other respects ) better than the treasures of many wicked . Which is the true key to open that dark saying of the Apostle , 2 Cor. 6.10 . as having nothing , and yet possessing all things . They only possess , others are possessed by the world . The Saints do uti mundo , & frui Deo , use the world and enjoy God in the use of it . Others are deceived , defiled , and destroyed by the world , but these are refresht , and furthered by it . Secondly , All Spiritual good things are purchased by the blood of Christ for them . As justification which comprizes remission of sins , and acceptation of our persons by God. Rom. 3.24 . Being Iustified freely by his grace , through the redemption that is in Christ. Sanctification is also purchased for them . Yea , both initial and progressive sanctification . For of God he is made unto us not only wisdom and righteousness , but sanctification also . 1 Cor. 1.30 . These two , viz. our Justification and Sanctification , are two of the most rich and shining robes in the wardrobe of free-grace . How glorious and lovely do they render the soul that wears them ! These are like the Bracelets and Jewels Isaack sent to Rebecca . Adoption into the family of God is purchased for us by this blood . For ye are all the children of God by faith in Iesus Christ , Gal 3.26 . Christ as he is the Son , is haeres natus , the heir by nature : as he is Mediator , he is haeres constitutus , the heir by appointment : appointed heir of all things ; as it is Heb. 1.2 . By this Sonship of Christ , we being united to him by faith , become Sons ; and if Sons , then heirs . O what a manner of love is ▪ this , that we should be called the Sons of God ? 1 Joh. 3.1 . That a poor beggar should be made an heir , yea , an heir of God , and a joynt heir with Christ. Yea , that very faith , which is the bond of union , and consequently the ground of all our communion with Christ , is the purchase of his blood also . 2 Pet. 1.1 . To them that have obtained like pretious faith with us , through the righteousness of God , and our Saviour Iesus Christ. This most pretious grace is the dear purchase of our Lord Jesus Christ. Yea , all that peace , joy , and spiritual comfort , which are sweet fruits of faith , are with it purchased for us by this blood . So speaks the Apostle in Rom. 5.1 , 2 , 3. Being Iustified by faith , we have peace with God ; through our Lord Iesus Christ , &c. moreover the Spirit himself who is the Author , Fountain , and Spring of all these graces and comforts , is procured for us by his death , and resurrection . Gal. 3.13 , 14. Christ hath redeemed us from the curse of the Law , being made a curse for us ; for it is written , cursed is every one that hangeth on a tree . That the blessing of Abraham might come upon the Gentiles through Iesus Christ , that we might receive the promise of the spirit , through faith . That spirit that at first sanctified , and since hath so often sealed , comforted , directed , resolved , guided , and quickned your souls ; had not come to perform any of these blessed Offices upon your hearts if Christ had not died . Thirdly , All Eternal good things are the purchase of his blood ▪ Heaven and all the glory thereof is purchased for you that are Believers , with this price . Hence that glory , whatever it be , is called , an inheritance incorruptible , undefiled , and that fadeth not away , reserved in Heaven for you ; to the lively hope whereof ye are begotten again , by the resurrection of Christ from the dead . 1 Pet. 1.3 , 4. Not only present mercys are purchased for us , but things to come also . As it is 1 Cor. 3.22 . Man is a prudent and prospecting creature , and is not satisfied that it 's well with him for present , unless he have some assurance it shall be well with him for time to come . His mind is taken up about what shall be hereafter , and from the good , or evil things to come , he raiseth up to himself , vast hopes , or fears . Therefore to compleat our happiness , and fill up the uttermost capacity of our souls ; all the good of eternity is put into the account and Inventory of the Saints Estate and Inheritance . This happiness is ineffable . It 's usually distinguisht into what is essential , and what is accessory to it . The essentials of it , as we in our embodied state can conceive , is either , the Objective , Subjective , or Formal happiness to be enjoyed in Heaven . The Objective happiness , is God himself . Psal. 73.25 . Whom have I in Heaven but thee ? If it could be supposed ( saith one ) that God should withdraw from the Saints in Heaven , and say , take Heaven and divide it among you ; but as for me , I will withdraw from you : the Saints would fall a weeping in Heaven , and say , Lord take Heaven , and give it to whom thou wilt ; it 's no Heaven to us except thou be there . Heaven would be a very Bokim to the Saints , without God. In this our glory in Heaven consists , to be ever with the Lord. 1 Thes. 4.17 . God himself is the chief part of a Saints inheritance , in which sence as some will understand , Rom. 8.17 . they are called heirs of God. The Subjective glory and happiness is the attemperation and suiting of the soul and body to God. This is begun in sanctification , perfected in glorification . It consists in removing from both , all that is indecent and inconsistent with a state of such compleat glory and happiness ; and in super-induceing and cloathing it with all Heavenly qualities . The immunities of the body are its freedom from all natural infirmities ; which as they come in , so they go out with sin . Thenceforth there shall be no diseases , deformities , pains , flaws , monstrosities , their good physitian death hath cured all this . And their vile bodies shall be made like unto Christs glorious body . Phil. 3.21 . And be made a spiritual body . 1 Cor. 15.44 . For agility , like the Chariots of Aminadab . For Beauty as the top of Lebanon , for incorruptibility as if they were pure Spirits . The Soul also is discharged and freed from all darkness and ignorance of mind ; being now able to discern all truths in God , that Chrystal Ocean of truth . The leaks of the memory stopt for ever . The roving of its fancy perfectly cured . The stubbornness and reluctancy of the will , for ever subdued , and retained in due , and full subjection to God. So that the Saints in glory shall be free from all that now troubles them . They shall never sin more , nor be once tempted so to do ; for no serpent hisses in that paradise . They shall never grieve or groan more , for God shall wipe all tears from their eyes . They shall never be troubled more : for God will then recompense tribulation to their troubles , and to them that are troubled rest . They shall never doubt more , for fruition excludes doubting . The Formal happiness is the fulness of satisfaction resulting from the blessed sight and enjoyment of God , by a soul so attemper'd to him . Psal. 17.15 . When I awake , I shall be satisfied with thy likeness . This sight of God in glory called the beatifical vision , must needs yield ineffable satisfaction to the beholding soul , in as much as it will be an intuitive vision . The intellectual or mental eye shall see God : 1 Ioh. 3.2 . The corporeal glorified eye shall see Christ. Iob 19.26 , 27. What a ravishing vision will this be ? And how much will it exceed all reports , and apprehensions we had here of it ! Surely the one half was not told us . It will be a transformative vision , it will change the beholder into its own image and likeness . We shall be like him , for we shall see him as he is . 1 Joh. 3.2 . As Iron put into the fire , becomes all fiery : so the soul by conversing with God , is changed into his very similitude . It will be , an Appropriative vision , whom I shall see for my self . Job . 19.26 , 27. In Heaven interest is clear , and undoubted ; fear is cast out . No need of marks and signs there ; for what a man sees and enjoys , how can he doubt of ? It will be a ravishing vision , these we have by faith are so , how much more those in glory ; How was Paul transported , when he was in a visional way wrapt up into the third Heaven , and heard the unutterable things , though he was not admitted into the blessed society , but was with them as the Angels are in our assemblies ; a stander by , a looker on . If a spark do so inflame ; what is it to lie down like a Phoenix in her bed of Spices ? Like a Salamander to live , and move in the fire of love ! It will also be an eternal vision , vacabimus , & videbimus : ( as Augustin said ) we shall then be at leisure for this imployment , and have no diversions from it for ever . No evening is mentioned to the seaventh days sabbath ; no night in the new Ierusalem . And therefore , Lastly , It will be a fully satisfying vision : God will then be all in all . Etiam ipsa curiositas satietur , curiosity it self will be satisfied . The blessed soul will feel it self blessed , filled , satisfied , in every part . Ah what an happiness is here ! to look , and love ; to drink and sing , and drink again at the fountain head of the highest glory . And if at any time its eye be turned from a direct , to a reflex sight upon what it once was ; how it was wrought on ; how fitted for this glory ; how wonderfully distinguished by special grace , from them that are howling in flames , whilst himself is shouting aloud upon its bed of everlasting rest ; all this will enhaunce the glory . And so also will the Accessories of this blessedness , The place where God is enjoyed , the Empyrean Heaven , the City of God , wihther Christ ascended . Where the great assembly are met . Paradise and Canaan were but the Types of it . More excelling and trascending the Royal Palaces of earthly Princes , than they do a ●idgeon hold . The company also with whom he is enjoyed , adds to the glory . A blissful society indeed . Store of good neighbours in that City . There we shall have familiar converse with Angels , whose appearances now are insupportable by poor mortals . There will be sweet and full closings also betwixt the Saints ; Luther and Zuinglius are there agreed : here they could not fully close with one another . And no wonder , for they could not fully close with themselves . But there is perfect harmony and unity . All meeting and closing in God , as lines in the Center . This is a blessed glimpse of your inheritance . Thirdly , All this is purchased for Believers : hence it 's call'd , the Inheritance of the Saints in Light. Col. 1.12 . All is yours , for ye are Christs , that is the tenure . 1 Cor. 3.23 . So Rom. 8.30 . Whom he did predestinate , them he also called ; and whom he called , them he also justified : and whom he justified , them he also glorified : Only those that are Sons , are Heirs . Rom. 8.17 . The unrighteous shall not inherit . 1 Cor. 6.9 . It 's the Fathers good pleasure to give the Kingdom to the little flock , Luk. 12.32 . Inference 1. Hath Christ not only redeemed you from wrath , but purchased such an eternal inheritance also by the overplus of his merit for you . Oh how well content should Believers then be with their lot of providence in this life , be it what it will ! Content did I say , I speak too low , overcome , ravisht , filled with praises and thanksgivings ; how low , how poor , how afflicted soever for present they are . O let not such a thing as grumbling , repining , freting at providence be found ; or once named among the expectants of this Inheritance . Suppose you had taken a beggar from your door , and adopted him to be your Son ; and made him Heir of a large inheritance ; and after this he should contest and quarrel with you for a trifle ? could you bear it ? how to work the Spirit of a Saint into contentment with a Low condition here ; I have laid down several rules in another discourse , to which for present I refer the Reader . Inference 2. With what weaned affections should the people of God walk up and down this world , content to live , and willing to die . For things present are theirs if they live , and things to come are theirs if they die . Paul expresses himself in a frame of holy indifferencie . Phil. 1.23 . Which to choose I know not . Many of them that are now in fruition of their inheritance above , had vitam in patientia , mortem in desiderio , life in patience , and death in desire , while they tabernacled with us . Oh ( cried one ) what would I give to have a bed made to my wearied soul in Christs bosom . — I cannot tell you what sweet pain , and delightful torments are in his love . I often challenge time for holding us assunder ; I profess to you , I have no rest till I be over head and ears in Loves Ocean . If Christs Love ( that fountain of delights ) were laid open to me as I would wish ; O how drunken would this my soul be ! I half call his absence cruel ; and the mask and vail on his face a cruel covering , that hideth such a fair , fair face from a ●ick soul. I dare not challenge himself , but his absence is a mountain of Iron upon my heavy heart . O when shall we meet ! How long is it to the dawning of the marriage day ! O sweet Lord Jesus , take wide steps . O my Lord come over mountains at one stride ! O my beloved flee like a Roe , or young Hart upon the mountains of seperation ! O if he would fold the Heavens together like an old cloak ; and shovel time , and days out of the way ; and make ready in hast the Lambs wife for her husband ! Since he looked upon me , my heart is not mine own . Who can be blamed for desiring to see that fair inheritance which is purchased for him ? But truly should God hold up the soul by the power of faith , from day to day to such sights as these ; who would be content to live a day more on earth ? How should we be ready to pull down the Prison walls , and not having patience to wait till God open the door ! As the Heathen said . Victurosque dii celant , ut vivere durant . And truly the wisdom of God is in this specially remarkable , in giving the new creature such an admirable crasis and even temper : as that Scripture , 2 Thes. 3.5 . expresses : The Lord direct your hearts into the Love of God , and patient waiting for of Christ. Love inflames with desire , patience allays that fervor . So that fervent desires ( as one happily expresses it ) are allaied with meek submission . Mighty love , with strong patience . And had not God twisted together these two principles in the Christians constitution ; he had framed a creature to be a torment to it self , to live upon a very rack . Inference 3. Hence we infer the impossibility of their Salvation that know not Christ , nor have interest in his blood . Neither Heathens nor meerly nominal Christians can inherit . I know some are very indulgent to the Heathen , and many formal Christians are but too much so to themselves : but union by faith with Jesus Christ , is the only way revealed in Scripture by which we hope to come to the heavenly inheritance . I know it seems hard , that such brave men as some of the Heathens were , should be damned : but the Scripture knows no other way to glory , but Christ put on and applied by faith . And it is the common suffrage of modern sound Divines , that no man by the sole conduct of nature , without the knowledge of Christ , can be saved . There is but one way to glory , for all the world . Ioh. 14.6 . No man cometh to the Father but by me . Gal. 3.14 . The blessing of Abraham comes upon the Gentiles through faith . Scripture asserts the impossibility of being , or doing any thing that is truly evangelically good out of Christ. Joh. 15.5 . Without me ye can do nothing ; and Heb. 11.6 . Without faith it is impossible to please God. Scripture every where connects and chains Salvation with vocation , Rom. 8.30 . and vocation with Gospel . Rom. 10.14 . To those that plead for the Salvation of Heathens , and profane Christians ; we may apply that tart rebuke of Bernard , that while some labour to make Plato a Christian , he feared they therein did prove themselves to be Heathens . Inference 4. How greatly are we all concerned to clear up our Title to the heavenly inheritance ! It 's horrible to see how industrious many are for an inheritance on earth , and how careless for Heaven . By which we may plainly see how vilely the noble soul is depressed by sin , and sunk down into flesh ; minding only the concernments of the flesh . Hear me ye that labour for the world , as if Heaven were in it . What will ye do when at death you shall look back over your shoulder , and see what you have spent your time and strength for , shrinking and vanishing away from you ? When you shall look forward , and see vast eternity opening its mouth to swallow you up ? O then what would you give for a well grounded assurance of an eternal inheritance ! O therefore , if you have any concernment for your poor souls . If it be not indifferent to you , what becomes of them , whether they be saved , or whether they be damned ; give all diligence to make your calling and election sure . 2 Pet. 1.10 . Work out your own salvation with fear and trembling , for it is God that worketh in you both to will and to do of his own good pleasure . Phil. 2.12 . Remember it is Salvation you work for ; and that 's no trifle . Remember it 's your own Salvation , and not anothers . It is for thy own poor soul that thou art striving ; and what hast thou more ? Remember , now God offers you his helping hand ; now the Spirit waits upon you in the means ; but of the continuance thereof you have no assurance ; for it is of his own good pleasure , and not at yours . To your work souls , to your work . Ah , strive as men that know what an Inheritance in Heaven is worth . And that as for you that have sollid evidence that it is yours ; Oh , that with hands and eyes lifted up to Heaven , you would adore that free grace , that hath entitled a child of wrath , to a heavenly inheritance . Walk as becomes heirs of God , and joint heirs with Christ. Be often looking Heaven-ward , when wants pinch here . Oh , look to that fair estate you have reserved in Heaven for you , and say , I am hastning home , and when I come thither , all my wants shall be supplied . Consider what it cost Christ to purchase it for thee , and with a deep sense of what he hath laid out for thee , let thy soul say ; Blessed be God for Iesus Christ. The SIXTEENTH SERMON . II COR. X.V. Casting down imaginations , and every thing that exalteth it self against the knowledge of God ; and bringing into captivity every thought to the obedience of Christ. WE now come to the Regal Office by which our glorious Mediator executes and dischargeth the undertaken design of our Redemption . Had he not as our Prophet opened the way of Life and Salvation to the children of men , they could never have known it ; and should they have clearly known it , except as their Priest he had offered up himself to impetrate and obtain Redemption for them ; they could not have been Redeemed virtually by his blood ; and if they had been so Redeemed , yet had he not lived in the capacity of a King , to apply this purchase of his blood to them ; they could have had no actual personal benefit by his death . For what he revealed as a Prophet , he purchased as a Priest : and what he so revealed and purchased as Prophet and Priest ; he applies as King. First , Subduing the souls of his elect to his spiritual government , then ruling them as his subjects ; and ordering all things in the Kingdom of providence for their good . So that Christ hath a twofold Kingdom , the one spiritual , and internal ; by which he subdues and rules the hearts of his people . The other providential , and external ; whereby he guides , rules , and orders all things in the world in a blessed subordination to their eternal Salvation . I am to speak from this text of his Spiritual and internal Kingdom . These words are considerable two ways , either relatively , or absolutely . Considered relatively they are a vindication of the Apostle from the unjust censures of the Corinthians ; who very unworthily interpreted his gentleness , condescention , and winning affability to be no better than a fawning upon them for self ends : and the authority he excercised , no better than pride , and imperiousness . But hereby he lets them know , that as Christ needs not , so he never used such carnal Artifices . The weapons of our warfare ( saith he ) are not carnal , but mighty through God , &c. Absolutely considered , they hold forth the efficacy of the Gospel in the plainness and simplicity of it , for the subduing of rebellious sinners to Christ : and in them we have these three things to consider . First , The oppositions made by sinners against the assaults of the Gospel : viz. imaginations or reasonings as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be fitly rendred . He means the subtilties , slights , excuses , subterfuges and arguings of fleshly minded men : in which they fortifie and entrench themselves against the convictions of the word . Yea and there are not only such carnal reasonings , but many proud high conceits with which poor creatures swel , and scorn to submit to the abasing , humble , self-denying way of the Gospel . These are the fortifications erected against Christ , by the carnal mind . Secondly , We have here the conquest which the Gospel obtains over sinners , thus fortified against it . It casts down , and overthrows , and takes in those strong holds . Thus Christ spoils Satan of his armour in which he trusted , by shewing the sinner that all this can be no defence to his soul against the wrath of God. But that 's not all , in the next place , Thirdly , You have here the improvement of the victory . Christ doth not only lead away these enemies spoiled , but brings them into obedience to himself : ( i. e. ) makes them after conversion Subjects of his own Kingdom ; obedient , useful , and serviceable to himself : and so is more than a Conqueror . They do not only lay down their arms and fight no more against Christ with them ; but repair to his Camp , and fight for Christ , with those reasons of theirs that were before imployed against him : as it 's said of Ierome , Origen and Tertullian that they came into Canaan , laden with Aegyptian gold . That is they come into the Church , full of excellent learning , and abilities , with which they eminently served Jesus Christ. O blessed victory , where the Conqueror and conquered both Triumph together . And thus enemies and rebels are subdued , and made subjects of the spiritual Kingdom of Christ. Hence the Doctrinal note is . DOCT. That Iesus Christ exercises a Kingly power over the souls of all , whom the Gospel subdues to his obedience . No sooner were the Collossians delivered out of the power of darkness , but they were immediately translated into the Kingdom of Christ the dear Son. 1 Col. 13. This Kingdom of Christ which is our present subject , is the internal spiritual Kingdom , which is said to be within the Saints . Luk. 17.20 , 21. The Kingdom of God is within you . Christ sits as an enthroned King in the Hearts , Consciences and affections of his willing people . Psal. 110.3 . And his Kingdom consists in Right●ousness Peace and Ioy in the Holy Ghost . Rom. 14.17 . And is properly Monarchical , as appears in the Margent . In the prosecution of this point , I will speak Doctrinally to these three heads . First , How Christ obtains this throne in the hearts of men . Secondly , How he rules in it , and by what acts he exerciseth his Kingly authority . Thirdly , What are the priviledges of those souls over whom Christ raigns . And then apply it . First , We will open the way and manner in which Christ obtains a Throne in the hearts of men : and that is by conquest . For though the souls of the Elect are his by donation , and right of redemption ; the Father gave them to him , and he died for them : yet Satan hath the first possession ; and so it fares with Christ , as it did with Abraham ; to whom God gave the Land of Canaan by promise and Covenant ; but the Cananites , Perezites , and sons of Anak had the actual possession of it , and Abrahams posterity must fight for it , and win it by inches before they enjoy it . The house is conveyed to Christ by him that built it , but the strong man armed keeps the possession of it , till a stronger than he comes and ejects him . Luk. 11.20 , 21 , 22. Christ must fight his way into the soul , though , he have right to enter as into his dearly purchased possession . And so he doth , for when the time of recovering them is come , he sends forth his Armies to subdue them . As it is Psal. 110.3 . The people shall be willing in the day of thy power . The Hebrew may as fitly be rendred , and is so by some , in the day of thine Armies . When the Lord Jesus sent forth his Armies of Prophets , Apostles , Evangelists , Pastors , Teachers , under the conduct of his Spirit ; armed with that two edged sword , the word of God , which is sharp and powerful . Heb. 4.12 . But that 's not all , he causes Armies of convictions and spiritual troubles to begird and straighten them on every side ; so that they know not what to do . These convictions like a shower of Arrows , strike point blanck into their Consciences . Acts 2.37 . When they heard this they were pricked to the heart , and said men and brethren what shall we do ! Christs Arrows are sharp in the hearts of his enemies , whereby the people fall under him , Psal. 45.5 , 6. by these convictions he batters down all their loose vain hopes , and levels them with the earth . Now all their weak pleas and defences , from the general mercy of God , the examples of others , &c. prove but as paper-walls to them . These shake their hearts , even to the foundation . And overturn every high thought there , that exalts it self against the Lord. This day in which Christ sits down before the soul , and summons it by such messengers as these , is a day of distress within ; yea , such a day of trouble that none is like it . But though it be so : yet Satan hath so deeply intrencht himself in the mind , and will , that the soul yields not at the first summons , till its provisions within are spent , and all its Towers of Pride , and Walls of vain confidence be undermined by the Gospel , and shaken down about its ears : and then the soul desires a parley with Christ. O now it would be glad of terms , any terms . If it may but save its life , let all go as a prey to the Conqueror . Now it sends many such messages as these to Christ , who is come now to the very gates of the soul , mercy Lord , mercy ; O were I but assured thou wouldst receive , spare and pardon me , I would open to thee the next moment . Thus the soul is shut up to the faith of Christ , as it is Gal. 3.23 . and reduced now to the greatest straight and loss imaginable ; and now the merciful King , whose only design is to conquer hearts , hangs forth the white flag of mercy before the soul , giving it hopes it shall be spared , pitied and pardoned , though so long in rebellion against him : If yet it will yield it self to Christ : many staggerings , hesitations , irresolutions , doubts , fears , scruples , half-resolves , reasonings for and against there are at the Council-table of mans own heart at this time . Sometimes there is no hope , Christ will slay me , if I go forth to him , and then it trembles . But then , whoever found him so , that tried him ? Other souls have yielded , and found mercy beyond all their expectation . Oh but I have been a desperate enemy against him . Admit it , yet thou hast the word of a King for it ; let the wicked forsake his way , and the unrighteous man his thoughts ; and let him turn to the Lord , and he will have mercy on him ; and to our God , for he will abundantly pardon him . Isa. 55.7 . But the time of mercy is past , I have stood out too long . Yet , if it were so , how is it that Christ hath not made short work and cut me off . Set fire , Hell fire to my soul , and withdrawn the siege ? Still he waiteth that he may be gratious , and is exalted that he may have compassion . A thousand such debates there are , till at last the soul considering , if it abide in rebellion , it must needs perish ; if it go forth to Christ , it can but perish ; and being somewhat encouraged by the messages of grace sent into the soul at this time , such as that , Heb. 7.25 . Wherefore he is able to save to the utmost all that come unto God by him . And that , Joh. 6.37 . He that cometh to me , I will in no wise cast out . And that , Matth. 11.28 . Come unto me ye that are weary , and heavy laden , and I will give you rest . It is at last resolved to open to Christ. And saith , stand open ye everlasting gates , and be ye opened ye everlasting doors ; the King of glory shall come in . Now the will spontaneously opens to Christ. That fort Royal submits , and yields . And all the affections open to him . The will brings Christ the keys of all the rooms in the soul. Concerning this Triumphant entrance of Christ into the soul , we may say , as the Psalmist rhetorically speaks concerning the Triumphant entrance of Israel into Canaan , Psal. 114.5 , 6. The Mountains skipped like Rams , and the little Hills like Lambs ; what ailed thee O thou Sea , that thou fleddest ? thou , Jordan that thou wast driven back ? So here in a like rhetorical Triumph we may say , the Mountains and Hills skip like Rams , the fixed and obstinate Will , starts from its own basis , and center . The Rocky heart rends in twain . A poor soul comes to the Word full of ignorance , pride , self-love , desperate hardness , and fixed resolutions to go on in its way . And by an hours discourse , the tide turns ; Iordan is driven back . What aileth thee thou stout Will , that thou surrendrest to Christ ? Thou hard heart , that thou relentest , and the waters gushed out ! And thus the soul is won to Christ. He writes down his terms , and the soul willingly subscribes them . Thus it comes in to Christ by free and hearty submission : desiring nothing more than to come under the government of Christ , for time to come . Secondly , Let us see how Christ rules in the souls of such as submit to him ? And there are six things in which he exerts his Kingly authority over them . First , He imposes a new Law upon them , and enjoyns them to be severe and punctual in their obedience to it . The soul was a Belialite before , and could endure no restraint . It 's Lusts gave it Law. We our selves were sometimes , foolish , disobedient , serving divers lusts , and pleasures . Tit. 3.3 . What ever the flesh craved , and the sensual appetite whined after it must have ; cost what it would cost : if damnation were the price of it , it would have it , provided it should not be present pay . Now it must not be any longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Law to God : but under Law to Christ. Those are the articles of peace which the soul willingly signes in the day of its admission to mercy , Matth. 11.29 . Take my yoak upon you , and learn of me . This Law of the Spirit of life , which is in Christ Iesus , makes them free from the Law of sin and death , Rom. 8.2 . Here 's much strictness , but no bondage . For the Law is not only written in Christs Statute-book the Bible , but coppied out by his spirit upon the hearts of his subjects , in correspondent principles , which makes obedience a pleasure , and self-denial easie . Christs yoak is lined with Love : so that it never galls the necks of his people . 1 Joh. 5.3 . His commandments are not grievous . The soul that comes under Christs government , must receive Law from Christ ; and under Law every thought of the heart must come . Secondly , He rebukes and chastises souls for the violations and trangressions of his Law. That 's another act of Christs Regal authority : whom he loves he rebukes and chastens . Heb. 12.6 , 7. These chastisements of Christ are either by the rod of providence upon their bodies and outward comforts , or upon their spirits and inward comforts . Sometimes his rebukes are smart upon the outward man. 1 Cor. 11.30 . For this cause many among you are weakly , and sick , and many sleep . They had not that due regard to his body that became them , and he will make their bodies to smart for it . And he had rather their flesh should smart , than their souls should perish . Sometimes he spares their outward , and afflicts their inner man , which is a much smarter rod. He withdraws peace , and takes away joy from the spirits of his people . The hidings of his face , are sore rebukes . However , all is for emendation , not for destruction . And it is not the least priviledge of Christs Subjects to have a seasonable and sanctified rod to reduce them from the waies of sin . Psal. 23.3 . thy rod , and thy staff they comfort me . Others are suffered to go on stubbornly in the way of their own hearts . Christ will not spend a rod upon them for their good . Will not call them to account for any of their transgressions : but will reckon with them for altogether in Hell. Thirdly , Another Regal Act of Christ , is the restraining and keeping back his servants from iniquity , and withholding them from those courses which their own hearts would incline and lead them to . For even in them there is a spirit bent to backsliding , but the Lord in tenderness over them , keeps back their souls from iniquity ; and that when they are upon the very brink of sin : my feet were almost gone ; my steps were well nigh slipt , Psal. 73.2 . Then doth the Lord prevent sin , by removing the occasion providentially : or by helping them to resist the temptation ; gratiouslyly assisting their spirits in the trial . So that no temptation shall befall them , but a way of escape shall be opened , that they may be able to bear it , 1 Cor. 10.13 . And thus his people have frequent occasions to bless his name for his preventing goodness , when they are almost in the midst of all evil . And this I take to be the meaning of Gal. 5.16 This I say then , walk in the spirit ; and ye shall not fulfil the lusts of the flesh . Tempted by them ye may be , but fulfil them ye shall not . My spirit shall cause the temptation to die , and wither away in the womb , in the embrio of it ; so that it shall not come to a full birth . Fourthly , He protects them in his waies , and suffers them not to relapse fom him into a state of sin and bondage to Satan any more . Indeed he is restless in his endeavours to reduce them again to his obedience ; he never leaves tempting and soliciting for their return ; and where he finds a false professor he prevails : but Christ keeps his that they depart not again . Joh. 17.12 . All that thou hast given me I have kept , and none of them is lost , but the son of perdition . They are kept , by the mighty power of God , through faith to salvation . 1 Pet. 1.5 . Kept as in a Garrison according to the importance of that word . None more solicited , none more safe than the people of God. They are preserved in Christ Iesus . Jude 1. It is not their own grace that secures them , but Christs care , and continual watchfulness . Our own graces left to themselves , would quickly prove but weights sinking us to our own ruine . As one speaks , this is his Covenant with them . Jer. 32.4 . I will put my fear in their inwards , and they shall not depart from me . Thus a King he preserves them . Fifthly , As a King he rewards their obedience , and encourages their sincere services . Though all they do for Christ be duty , yet he hath united their comfort with their duty . This I had , because I kept thy precepts . Psal. 119.56 . They are engaged to take this encouragement with them to every duty , that he whom they seek , is a bountiful rewarder of such as diligently seek him . Heb. 11.6 . O what a good master do the Saints serve ! Hear how a King expostulates with his Subjects , Jer. 2.31 . Have I been a barren wilderness , on a land of darkness to you ? q. d. Have I been such a hard master to you ? Have you any reason to complain of my service ? To whomsoever I have been straight-handed , surely I have not been so to you . You have not found the waies or wages of sin like mine . Sixthly , He pacifies all inward troubles , and commands peace when their spirits are tumultuous . This peace of god Rules in their hearts . Col. 3.15 . it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act the part of an Umpire , in appeasing strife within . When the tumultuous affections are up , and in a hurry ; when anger , hatred , and revenge begin to rise in the soul , this hushes and stills all . I will hearken ( saith the Church ) what God the Lord will speak , for he will speak peace to his people and to his Saints , Psal. 85.8 . He that saith to the raging Sea be still , and it obeys him ; he only can pacifie the disquieted spirit . They say of Frogs , that if they be croaking never so much in the night , bring but a light among them , and they are all quiet . Such a light is the peace of God , among our disordered affections . These are Christs Regal acts . And he puts them forth upon the souls of his people , powerfully , sweetly , suitably . First , Powerfully : whether he restrains from sin , or impels to duty he doth it with a soul determining efficacy . For his Kingdom is not in word , but in power . 1 Cor. 4.20 . And those whom his Spirit leads , go bound in the spirit , to the fulfilling and discharge of their duties . Acts 20.22 . And yet , Secondly , He rules not by compulsion , but most sweetly . His Law is a Law of Love , written upon their hearts . The Church is the Lambs wife , Rev. 19.7 . A bruised reed he shall not break , and smoaking flax he shall not quench . Isa. 42.2 , 3. I beseech you by the meekness , and gentleness of Christ , saith ●he Apostle , 2 Cor. 10.1 . for he delighteth in free , not in forced obedience . He rules children not slaves . And so his Kingly power is mixed with Fatherly love . His yoak is not made of Iron , but Gold. Thirdly , He rules them suitably to their natures : in a rational way : Hos. 11.4 . I drew them with the cords of a man , with bands of Love , ( i. e. ) in a way proper to convince their reason and work upon their ingenuity . And thus his internal Kingdom is administred by his Spirit , who is his prorex or vicegerent in our hearts . Thirdly , And Lastly we will open the priviledges pertaining to all the Subjects of this Spiritual Kingdom . And they are such as follow . First , Those souls ever whom Christ raigns , are certainly , and fully set free from the curse of the Law. If the Son make you free , then are you free indeed , Joh. 8.36 . I say not they are free from the Law as a rule of life ; such a freedom were no priviledge to them at all ; but free from the rigorous exactions , and terrible maledictions of it , to hear our liberty proclaimed from this bondage , is the joyful sound indeed . The blessedst voice that ever our ears heard . And this all that are in Christ shall hear ; if we be led by the Spirit , we are not under the Law. Gal. 5.18 . Blessed are the people that hear this joyful sound , Psal. 89.15 . Secondly , Another priviledge of Christs Subjects , is freedom from the dominion of sin . Rom. 6.14 . Sin shall not raign over them , for they are not under the Law , but under grace . One Heaven cannot bear two Suns . Nor one soul , two Kings . When Christ takes the throne , sin quits it . It 's true , the being of sin is there still . It 's defiling and troubling power remains still ; but its dominion is abolished . O joyful tydings , O welcome day ! Thirdly , Another priviledge of Christs Subjects , is protection in all troubles and dangers to which their souls or bodies are exposed . This man shall be the peace , when the Assyrian shall come into our Land , and when he shall tread in our Palaces , Mica . 5.5 . Kings owe protection to their Subjects . None so able , so faithful in that work , as Christ. All thou gavest me I have kept , and none is Lost. Joh. 17.12 . Fourthly , Another priviledge of Christs Subjects is a merciful and tender bearing of their burdens and infirmities . They have a meek and patient King. Tell the daughter of Syon , thy King cometh meek and lowly . Matth. 21.5 . Matth. 11.29 . Take my yoak , and learn of me , for I am meek and lowly . The meek Moses , could not bear the provocations of the people , Numb . 11.12 . but Christ bears them all . He carries the Lambs in his arms , and gently leads them that be with young . Esa. 42.11 . He is one that can have compassion upon the ignorant , and them that are out of the way . Fifthly , Again , Sweet peace , and tranquility of soul , is the priviledge of the Subjects of this Kingdom . For this Kingdom consisteth in Peace and Ioy in the Holy-Ghost , Rom. 14.17 . And till souls come under his Scepter , they shall never find peace . Come unto me ye that are weary I will give you rest . Yet , do not mistake , I say not they have all actual peace , at all times . No , they often break that peace by sin ; but they have the root of peace : the ground-work and cause of peace . If they have not peace : yet they have that which is convertible into peace , at any time . They also are in a state of peace , Rom. 5.11 . being justified by faith , we have peace with God. This is feast every day . A mercy which they only can duly value , that are in the depths of trouble for sin . Sixthly Lastly , Everlasting Salvation is the priviledge of all over whom Christ raigns . Prince , and Saviour are joyned together . Acts 5.31 . He that can say , thou shalt guide me with thy counsels , may add what follows , and afterwards bring me to glory . Psal. 73.24 . Indeed the Kingdom of grace , doth but breed up children for the Kingdom of glory . And to speak as the thing is , it 's the Kingdom of Heaven here begun . The difference betwixt them is not specifical , but only gradual , and therefore this as well as that bears the name of the Kingdom of Heaven . The King is the same , and the Subjects the same . The Subjects of this are shortly to be translated to that Kingdom . Thus I have named , and indeed but named , some few of those inestimable priviledges of Christs Subjects . We next apply it . Inference 1. How great is their sin and misery who continue in bondage to sin and Satan , and refuse the Government of Christ ! Who had rather sit under the shadow of that bramble , than under the sweet and powerful government of Christ. Satan writes his Laws in the blood of his Subjects , grinds them with cruel oppression . Wears them out with bondage to divers Lusts : and rewards their service with everlasting misery . And yet how few are weary of it , and willing to come over to Christ ! Behold , ( said one of Christs Heralds ) Christ is in the field : sent of God to recover his right , and your liberty : His Royal Standard is pitcht in the Gospel , and proclamation made ; that if any poor sinners weary of the Devils Government , and laden with the miserable chains of his Spiritual bondage , ( so as these Irons of his sins , enter into his very soul , to afflict it with the sense of them ) shall thus come and repair to Christ : he shall have protection from Gods Justice , the Devils wrath , and sins dominion ; in a word , he shall have rest , and that glorious . Isai. 11.10 . And yet how few stir a foot towards Christ ? but are willing to have their ears boared , and be perpetual slaves to that cruel Tyrant . O when will sinners be weary of their bondage , and sigh after deliverance ! If any such poor soul shall read these lines ; let him know , and I do proclaim it in the name of my Royal Master , and give him the word of a King for it , he shall not be rejected by Christ. Ioh. 6.37 . Come poor sinners , come ; the Lord Jesus is a merciful King ; and never did , nor will hang up that poor penitent , that puts the rope about his own neck , and submits to mercy . Inference 2. How much doth it concern us to enquire and know whose government we are under , and who is King over our Souls ? Whether Christ or Satan be in the Throne , and sways the Scepter over our souls . Reader , the work I would now engage thy soul in , is the same that Jesus Christ will throughly and effectually do in the great day . Then will he gather out of his Kingdom every thing that offends , separate the tares , and wheat . Divide the whole world into two ranks , or grand divisions ; how many divisions and sub-divisions soever there be in it now . it neerly concerns thee therefore to know who is Lord and King in thy soul. To help thee in this great work make use of the following hints , for I cannot fully prosecute these things as I would . First , To whom do you yield your obedience ? His Subjects and servants ye are to whom ye obey . Rom. 6.16 . It 's but a mockery to give Christ the empty titles of Lord and King , whilst ye give your real service to sin , and Satan . What is this but like the Jews to bow the knee to him , and say hail Master and crucifie him ? Then are ye his disciples , if ye do whatsoever he commands you . Joh. 15.14 . He that is Christs servant in jest , shall be damned in earnest . Christ doth not complement with you . His Pardons , Promises , Salvations are real ; O let your obedience be so too . Let it be sincere , and universal obedience ; this will evidence your unfeigned subjection to Christ. Do not dare to enterprize any thing , till you know Christs pleasure and Will. Rom. 12.2 . Enquire of Christ , as David did of the Lord , 1 Sam. 23.9 , 10 , 11. Lord may I do this , or that , or shall I forbear ? I beseech thee tell thy Servant . Secondly , Have you the power of godliness , or a form of it only ? There be many that do but trifle in Religion , and play about the skirts and borders of it : spending their time about jejune and barren controversies ; but as to the power of Religion and life of Godliness , which consists in communion with God in duties and ordinances , which promotes holiness ; and mortifies their Lusts , they concern not themselves about these things . But surely , the Kingdom of God is not in word but in power . 1 Cor. 4.20 . It is not meat and drink , ( that is , dry disputes about meats and drinks ) but righteousness and peace , and joy in the Holy-Ghost , for he that in these things serveth Christ , is acceptable to God ; and approved of men . Rom. 14.17 , 18. O I am affraid when the great Host of Professors shall be tried by these rules , th●y will shrink up into a little handful ; as Gideons Host did . Thirdly , Have ye the special saving knowledge of Christ ? All his Subjects are translated out of the Kingdom of darkness . 1 Col. 13. The Devil that ruleth over you in the daies of your ignorance , is called the Ruler of the darkness of this world . His Subjects are all blind : else he could never rule them . Assoon as their eyes be opened , they run out of his Kingdom . And there is no retaining them in subjection to him any longer . O enquire then , whether you are brought out of darkness , into his marvelous light . Do ye see your condition how sad , miserable , wretched i● is by nature ? Do ye see your remedy , as it lies only in Christ ; and his pretious blood ? Do ye see the true way of obtaining interest in that blood , by faith ? Doth this knowledge run into practice , and put you upon lamenting heartily your misery by sin ? Thirsting vehemently after Christ , and his Righteousness ? Striving continually for an heart to believe , and close with Chirst ? This will evidence you indeed to be translated out of the Kingdom of darkness , into the Kingdom of Christ. Fourthly , With whom do ye delightfully associate your selves , who are your chosen Companions ? Ye may ●ee to whom ye belong by the Company you join your selves to . What do the Subjects of Christ among the slaves of Satan ? If the Subjects of one Kingdom , be in another Kings dominions ; they love to be together with their own Countrymen ; rather than the natives of the place : so do the servants of Christ. They are a company of themselves , as it is said , Act. 4.23 . They went to their own Company . I know the Subjects of both Kingdoms are here mingled , and we cannot avoid the company of sinners , except we go out of the world . 1 Cor. 5.10 . But yet all your delights should be in the Saints , and in the excellent of the earth . Psal. 16.3 . Fifthly , Do ye live Holy and Righteous lives ? If not , you may claim interest in Christ as your King ; but he will never allow your claim . The Scepter of his Kingdom is a Scepter of Righteousness . Psal. 45.6 . If ye oppress , go beyond , and cheat your brethren , and yet call your selves Christs Subjects ; what greater reproach can ye study to cast upon him ? What , is Christ the King of Cheats ? Doth he patronize such things as these ? No , no , pull off your vizards , and fall into your own places ; you belong to another Prince , and not to Christ. Inference 3. Doth Christ exercise such a Kingly power over the souls of all them that are subdued by the Gospel to him ; O then let all that are under Christs government walk as the Subjects of such a King. Imitate your King : the examples of Kings are very influential upon their Subjects . Your King hath commanded you , not only to take his yoak upon you , but also to learn of him . Matth. 11.29 . Yea , and if any man say that he is Christs , let him walk even as Christ walked , 1 Joh. 2.6 . Your King is meek and patient . Isai. 53.7 . As a Lamb for meekness , shall his Subjects be Lyons for fierceness ? Your King was humble and lowly . Matth. 21.5 . Behold the King cometh meek and lowly . Will ye be proud and lofty ? Doth this become the Kingdom of Christ ? Your King was a self-denying King. He could deny his outward comforts , ease , honour , life to serve his Fathers design , and accomplish . your Salvation . 2 Cor. 8.9 . 2 Phil , 1.2 , 3 , 4 , 5 , 6 , 7 , 8. Shall his servants be self-ended , and self-seeking persons ? that will expose his honour , and hazard their own souls for the trifles of time ? God forbid . Your King was painful , laborious , and diligent in fulfilling his work , Ioh. 9.3 . Let not his servants be lasie , and slothful . O imitate your King ; follow the pattern of your King : this will give you comfort now , and boldness in the day of Judgement , if as he was , so ye are in this world . 1 Ioh. 4.17 . The SEVENTEENTH SERMON . IEPH . XXII . And hath put all things under his feet , and gave him to be the head , over all things to the Church . THE foregoing verses are spent in a thankful and humble adoration of the grace of God , in bringing these Ephesians to believe in Christ. This effect of that power that raised their hearts to believe in Christ ; is here compared with that other glorious effect of it , even the raising of Christ himself from the dead . Both these owe themselves to the same efficient cause . It raised Christ from a low estate , even from the dead , to an high , a very high and glorious state : to be the head both of the world , and of the Church : the head of the world , by way of dominion ; the head of the Church , by way of union , and special influence : ruling the world for the good of his people in it . He gave him to be the head over all things to the Church . In this Scripture , let these four things be seriously heeded . First , The dignity and authority committed to Christ. He hath put all things under his feet : which implies full , ample , and absolute dominion in him ; and subjection in them over whom he raigns . This power is delegated to him by the Father . For besides the essential , native , ingenite power and dominion over all , which he hath as God ; and is common to every person in the Godhead , Psal. 22.28 . there is a mediatory dispensed authority ; which is proper to him as Mediator which he receives as the reward , or fruit of his suffering , Phil. 2.8 . Secondly , The subject recipient of this authority , which is Christ ; and Christ primarily , and only . He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first receptacle of all authority and power . Whatever authority any creature is cloathed with , is but Ministerial , and derivative ; whether it be Political , or Ecclesiastical . Christ is the only Lord Jude 4. the fountain of all power . Thirdly , The Object of this authority . The whole creation . All things are put under his feet . He rules from Sea , to Sea ; even to the utmost bounds of Gods creation . Thou hast given him power over all flesh , Joh. 17.2 . all creatures , rational , and irrational ; animate , and inanimate ; Angels , Devils , Men , Winds , Seas all obey him . Lastly , And Especially take notice of the finis cui , end for which he governs , and rules the universal Empire . It is to the Church , ( i. e. ) for the advantage , comfort , and Salvation of that chosen remnant he died for . He purchased the Church , and that he might have the highest security that his blood should not be lost , God the Father hath put all things into his hand ; to order and dispose all as he pleaseth . For the furtherance of that his design and end . As he bought the persons of some , so the services of all the rest ; and that they might effectually serve the end , they are designed to , Christ will order them all , in a blessed subordination and subserviency thereunto . Hence the Point is , DOCT. That all the Affairs of the Kingdom of providence , are ordered and determined by Iesus Christ , for the special advantage , and everlasting good of his redeemed people . Joh. 17.2 . As thou hast given him power over all flesh , that he should give eternal life , to as many as thou hast given him . Hence it comes to pass , that all things work together for good , to them that love God ; to them that are the called according to purpose , Rom. 8.28 . That Jesus Christ hath a providential influence upon all the affairs of this world , is evident both from Scripture assertions , and rational observations , made upon the actings of things here below . The first Chap. of Ezek. contains an admirable Scheme or draught of providence . There you see how all the wheels , that is the motions and revolutions here on earth , are guided by the spirit that is in them . And vers . 26. it 's all run up into the supream cause . There you find one like the son of man , which is Jesus Christ , sitting upon the throne , and giving forth orders from thence , for the government of all . And if it were not so , how is it , that there are such strong combinations , and predispositions of persons and things to such ends and issues , without any communications of counsels , or holding of intelligence with one another ? as in Israels deliverance out of Aegypt , and innumerable more instances have appeared ? Certainly if ten men from several places should all meet at one place , and about one business , without any fore-appointment among themselves ; it would argue their motions were secretly over-ruled by some invisible Agent . How is it that such marvailous effects are produced in the world , by causes that carry no proportion to them ? Amos 5.9 . and 1 Cor. 1.27 . And as often the most apt and likely means are rendred wholly ineffectual ? Psal. 33.16 . In a word , if Christ have no such providential influx how are his people in all ages preserved in the midst of so many millions of potent and malitious enemies ; amongst whom they live , as sheep in the midst of wolves ? Luk. 10.3 . How is it that the bush burns , and yet is not consumed ? Exod. 3.2 . But my business in this discourse , is not to prove that there is a providence , which none but Atheists deny . I shall choose rather to shew by what Acts Jesus Christ administers this Kingdom . And in what manner . And what use may be made thereof . As to the first , he rules and orders the Kingdom of Providence , by supporting , permitting , restraining , limiting , protecting , punishing , and rewarding those over whom he raigns providentially . First , He supports the world , and all creatures in it , by his power . My Father works hitherto , and I work . Joh. 5.17 . And in him ( that is in Christ ) all things consist . Col. 1.17 . It 's a considerable part of Christs glory to have a whole world of creatures oweing their beings and hourly conservations to him . The parts of the world are not coupled and fastned together as the parts of an house , whose beams are pinn'd and nail'd to each other ; but rather as several rings of Iron , which hang together by the vertue of a loadstone . This goodly fabrick was raised to the foundation , when sin entred , and had tumbled into everlasting confusion , had not Christ stept in to shore up the reeling world . For the sakes of his redeemed that inhabit it , he doth , and will prop it by his omnipotent power . And when he hath gathered all his Elect out of it , into the Kingdom above ; then will he set fire to the four quarters of it , and it shall lye in white ashes . Mean while , he is given for a Covenant to the people , to establish the earth . Isai. 49.8 . Secondly , He permits and suffers the worst of creatures in his dominion to be , and act as they do . The deceived , and the deceiver are his . Job . 12.16 . Even those that fight against Christ , and his people , receive both power , and permission from him . Say not that it 's unbecoming the most holy , to permit such evils which he could prevent if he pleased . For as he permits no more than he will overrule to his praise ; so that very permission of his , is holy , and just . Christs working is not confounded with the creatures . Pure Sun-beams are not tainted by the noisom vapours of the dunghil on which they shine . His holiness hath no fellowship with their iniquities : nor are their transgressions at all excused by his permissions of them . He is a rock , his work is perfect ; but they have corrupted themselves . Deut. 32.4 , 5. This holy permission , is but the withholding of those restraints from their Lusts ; and denying those common assistances which he is no way bound to give them . Acts 14.16 . He suffered all nations to walk in their own waies . And yet should he permit sinful creatures to act out all the wickedness that is in their hearts , there would neither remain peace , nor order in the world . And therefore , Thirdly , He powerfully restrains creatures by the bridle of providence , from the commission of those things to which their hearts are propense enough . Psal. 76.10 . The remainder of wrath thou wilt restrain , or gird up . Leting forth just so much as shall serve his holy ends , and no more . And truly this is one of the glorious mysteries of providence , which amazes the serious and considerate soul. To see the spirit of a creature fully set to do mischief . Power enough as one would think , in his hand to do it , and a door of opportunity standing open for it ; and yet the effect strangely hindred . The strong propensions of the Will are inwardly checkt , as in the case of Laban , Gen. 31.24 . or a diversion and rub is strangely cast in their way ; as in the case of Senacharib , 2 King. 19.7 , 8. So that their hands cannot perform their enterprises . Iulian had two great designs before him , one was to conquer the Persians , the other to root out the Galileans ; as he by way of contempt called the Christians : but he will begin with the Persians first , and then make a sacrifice of all the Christians to his Idols . He doth so , and perishes in the first attempt . O the wisdom of providence ! Fourthly , Jesus Christ limits the creatures in their acting , assigning them their boundaries , and lines of liberty ; to which they may , but beyond it cannot go . Rev. 2.10 . Fear none of those things that ye shall suffer , behold the Devil shall cast some of you into prison ; and ye shall have tribulation for ten daies . They would have cast them into their graves , but it shall only be into prisons : they would have stretcht out their hands upon them all , no , but only some of them shall be exposed . They would have kept them there perpetually , no , it must be but for ten daies . Ezek. 22.6 . Behold the Princes of Israel were in thee , every one to their power to shed blood . They went as far as they had power to go , not as far as they had will to go . Four hundred and thirty years were determined upon the people of God in Aegypt , and then , even in that very night , God brought them forth ; for then the time of the promise was come , Acts 7.17 . Fifthly , The Lord Jesus providentially protects his people , amidst a world of enemies , and dangers . It was Christ that appeared unto Moses in the flaming bush : and preserved it from being consumed . The bush signified the people of God in Aegypt . The fire flaming on it , the exquisite sufferings they there endured . The safety of the bush amidst the flames , the Lords admirable care and protection of his poor suffering ones . None so tenderly careful as Christ. As birds flying , so he defends Jerusalem , Isai. 31.5 . ( i. e. ) as they fly swiftly towards their nests , crying when their young are in danger ; so will the Lord preserve his . They are preserved in Christ Iesus , Jude 1. as Noah and his family were in the Ark. Hear how a Worthy of our own expresses himself upon this point . That we are at peace in our houses , at rest in our beds ; that we have any quiet in our enjoyments , is from hence alone . Whose person would not be defiled or destroyed ? whose habitation would not be ruined ? whose blood almost would not be shed , if wicked men had power to perpetrate all their conceived sin ? It may be the ruine of some of us hath been conceived a thousand times . We are beholding to this providence of obstructing sin , for our lives , our families , our estates , our liberties , and whatsoever is or may be dear to us . For may we not say sometimes with the Psalmist , Psal. 57.4 . My soul is among Lyons , and I lye even among them that are set on fire , even the sons of men , whose teeth are spears , and their tongue a sharp sword . And how is the deliverance of men contrived from such persons ? Psal. 58.6 . God breaks their teeth in their mouths , even the great teeth of the young Lyons . He keeps this fire from burning , — some he cuts off and destroys . Some he cuts short in their power . Some he deprives of the instruments whereby alone they can work . Some he prevents of their desired opportunities , or diverts by other objects for their lusts . And oftentimes causeth them to spend them among themselves , one upon another . We may say therefore with the Psalmist , Psal. 104.24 . O Lord how manifold are thy works ? in wisdom hast thou made them all , the earth is full of thy riches . Sixthly , He punishes the evil doers ; and repaies by providence into their own lap the mischief they do , or but intend to do unto them that fear him . Pharaoh , Senacharib , both the Iulians , and innumerable more are the lasting monuments of this righteous retribution . 'T is true , a sinner may do evil an hundred times , and his daies be prolonged : but oft-times God hangs up some eminent sinners in chains , as spectacles , and warnings to others . Many a heavy blow hath providence given the enemies of God , which they were never able to claw off . Christ rules , and that with a rod of Iron , in the midst of his enemies . Psal. 110.2 . Seventhly and Lastly , He rewards by providence the services done to him , and his people . Out of this treasure of providence God repays oftentimes those that serve him , and that with an hundred fold reward now in this life . Matth. 19.29 . This active vigilant providence hath its eye upon all the wants , straights and troubles of the creatures ; but especially upon such as Religion brings us unto . What huge volumes of experiences might the people of God write upon this subject ? And what a pleasant History would it be to read the strange , constant , wonderful and unexpected actings of providence for them that have left themselves to its care ? Secondly , We shall next enquire how Jesus Christ administers this providential Kingdom ? And here I must take notice of the means by which , and the manner in which he doth it . The means or instruments he uses in the governing the Providential Kingdom , ( for he cannot be personally present with us himself ) are either Angels or Men ; the Angels are ministring creatures sent forth by him for the good of them that shall be heirs of Salvation . Heb. 1.14 . Luther tells us they have two offices , superius canere , & inferius vigilare , to sing above , and watch beneath . These do us many invisible offices of love . They have dear and tender respects and love for the Saints . To them God as it were puts forth his children to nurse , and they are tenderly careful of them whilst they live , and bring them home in their arms to their Father when they die . And as Angels , so Men are the servants of providence : Yea , bad men as well as good . Cyrus on that account is called Gods servant : they fulfil his will , whilst they are prosecuting their own lusts . The earth shall help the woman , Rev. 12.16 . But good men delight to serve providence : they , and the Angels are fellow-servants in one house , and to one master . Rev. 19.10 . Yea , there is not a creature in Heaven , or Earth , or Hell , but Jesus Christ can Providentially use it , and serve his ends , and promote his designs by it . But whatever the Instrument be Christ uses ; of this we may be certain , that his Providential working is Holy , Judicious , Soveraign , Profound , Irresistible , Harmonious , and to the Saints peculiar . First , It 's holy . Though he permits , limits , orders , and overrules many unholy persons and actions ; yet he still works like himself ; most holily , and purely throughout . The Lord is righteous in all his ways , and holy in all his works . Psal. 145.17 . It 's easier to separate light from a Sun-beam , than holiness from the works of God. The best of men cannot escape sin in their most holy actions . They cannot touch , but are defiled . But no sin cleaves to God , whatever he hath to do about it . Secondly , Christs providential working is not only most pure and holy ; but also most wise , and Judicious . Ezek. 1.20 . The wheels are full of eyes : they are not moved by a blind impetus , but in deep counsel and wisdom . And indeed the wisdom of providence manifests it self principally in the choice of such states for the people of God , as shall most effectually promote their eternal happiness . And herein it goes quite beyond our understandings , and comprehensions . It makes that medicinal , and salutiferous , which we judge as destructive to our comfort and good , as poyson . I remember it is a note of Suarez , speaking of the felicity of the other world ; then ( saith he ) the blessed shall see in God , all things and circumstances pertaining to them , excellently accommodated , and attempered . Then they shall see that the crossing of their desires was the saving of their souls . And that they had , if they had not perished . The most wise Providence looks beyond us . It eyes the end , and suits all things thereto ; and not to our fond desires . Thirdly , The Providence of Christ is most supream , and soveraign . Whatsoever he pleaseth , that he doth , in Heaven , and Earth ; and in all places . Psal. 135.6 . He is Lord of Lords , and King of Kings , Rev. 19.16 . The greatest Monarchs on Earth , are but as little bits of clay . As the worms of the earth to him . They all depend on him . Prov. 8.15 , 16. By me Kings raign , and Princes decree Iustice , by me Princes rule , Nobles , even all the Iudges of the Earth . Fourthly Providence is profound and inscrutable . The Judgements of Christ are as the great deeps , and his footsteps are not known , Psal. 36 6. There are hard texts in the works , as well as in the words of Christ ▪ The wisest heads have been at a loss , in interpreting some providences . Ier. 12.1 , 2. Iob. 21.7 . The Angels had the hands of a man under their wings . Ezek. 1.8 . ( i. e. ) They wrought secretly , and mysteriously . Fifthly , Providence is irresistible in its designs and motions , for all providences are but the fulfillings and accomplishments of Gods immutable decrees , Eph. 1.11 . He works all things according to the counsel of his own will. Hence Zech. 6.1 . The Instruments by which God executed his wrath , are called Chariots coming from betwixt two mountains of brass . ( i. e. ) the firm and immutable decrees of God. When the Iews put Christ to death ▪ they did but do that the hand and counsel of God had before determined to be done . Acts 4.28 . So that none can oppose , or resist Providence . I will work , and who shall lett . Isa. 43.13 . Sixthly , The Providences of Christ are Harmonious . There are secret chains , and invisible connexions betwixt the works of Christ. We know not how to reconcile promises , and providences together : nor yet providences one with another : but certainly they all work together , Rom. 8.28 . as adjuvant causes , or con-causes standing under , and working by the influence of the first cause . He doth not do and undo . Destroy by one providence , what he built by another . But look as all seasons of the year , the nipping frosts , as well as halcion days of summer , do all conspire and conduce to the harvest ; so it is in providence . Seventhly , Lastly , The providences of Christ work in a special and peculiar way , for the good of the Saints . His providential , is subordinated to his Spiritual Kingdom . He is the Saviour of all men , especially of them that believe . 1 Tim. 4.10 . These only have the blessing of providence . Things are so laid and ordered , as that their eternal good shall be promoted and secured by all that Christ doth . Inference 1. If so , See then in the first place , to whom you are beholding for your lives , liberties , comforts , and all that you enjoy in this world . Is it not Christ that takes order for you . He is indeed in Heaven , out of your sight ; but though you see him not , he sees you , and takes care for all your concerns . When one told Silentiarius of a plot laid to take away his life , he answered , Si Deus mei curam non habet , quid vivo ? if God take not care of me , how do I live ? how have I escaped hitherto ? In all thy waies acknowledge him . Prov. 3.6 . It 's he that hath espied out that state thou art in , as most proper for thee . It 's Christ that doth all for you that is done . He looks down from Heaven upon all that fear him ; he sees when you are in danger by Temptation , and casts in a providence you know not how , to hinder it . He sees when you are sad , and orders reviving providences to refresh you . He sees when corruptions prevail , and orders humbling providences to purge them . Whatever mercies you have received , all along the way you have gone hitherto , are the orderings of Christ for you . And you shall carefully observe how the promises , and providences have kept equal pace with one another ; and both gone step by step with you until now . Inference 2. Hath God left the government of the whole world in the hands of Christ , and trusted him over all , then do ye also leave all your particular concerns in the hands of Christ too , and know that the infinite wisdom and love which rules the world , manages every thing that relates to you . It is in a good hand , and infinitely better than if it were in your own . I remember when Melanchthon was under some despondencies of spirit about the estate of Gods people in Germany ; Luther chides him thus for it , desinat ▪ Philippus , esse rector mundi , let Philip cease to rule the world . It 's none of our work to steer the course of providence , or direct its motions ; but to submit quietly to him that doth . There is an Itch in men , yea , in the best of men , to be disputing with God Let me talk with thee of thy Iudgements , saith Jeremy , Jer. 32.1 , 2. Yea , how apt are we to regret at providences , as if it had no conducency at all to the glory of God , or to our good . Exod. 5.22 . Yea , to limit providence , to our way and time : thus the Israelites tempted God , and limited the Holy One , Psal. 78.20 , 41. How often also do we unbelievingly distrust providence , as though it could never accomplish what we profess to expect and believe ? Ezek. 37.11 . Our bones are dry , our hope is lost ; we are cut off for our part . So Gen. 18.13 , 14. Isai. 40.27 . There are but few Abrahams among believers , who against hope , believed in hope ; giving glory to God. Rom. 4.20 . And it is but too common for good men to repine and fret at providence , when their wills , lusts , or humours are crossed by it . This was the great sin of Ionah . Brethren , these things ought not to be so . Did you but seriously consider , either the design of providence , which is to bring about the gratious designs , and purposes of God upon you , which were laid before this world was . Eph. 1.11 . or that it is a lifting up of thy wisdom , against his ; as if thou couldst better order thine affairs , if thou hadst the conduct and management of them . Or that you have to do herein with a great and dreadful God , in whose hands you are as the clay in the Potters hand , that may do what he will with you , and all that is yours , without giving you an account of any of his matters . Iob 33.13 . Or whether providence hath cast others , as good by nature as your selves ; tumbled them down from the top of health , wealth , honours and pleasures to the bottom of Hell. Or Lastly , Did you but consider how often it hath formerly baffled , and befool'd your selves . Made you retract with shame , your rash headlong censures of it : and enforced you by the sight of its births and issues , to confess your folly and ignorance as Asaph did , Psal. 73.22 . I say if such considerations as these could but have place with you in your troubles , and temptations , they would quickly mould your hearts into a better and more quiet frame . O that I could but perswade you to resign all to Christ. He is a cunning workman , as he he is called , Prov. 8.30 . and can effect what he pleaseth . It 's a good rule de operibus Dei non est judicandum , ante quintum actum . Let God work out all that he intends , have but patience till he hath put the last hand to his work , and then find fault with it , if you can . You have heard of the patience of Iob , and have seen the end of the Lord. Iam. 5.11 . Inference 3. If Christ be Lord and King over the providential Kingdom , and that for the good of his people , let none that are Christs henceforth stand in a slavish fear of creatures . It 's a good note that Grotius hath upon my text : It 's a marvailous consolation ( saith he ) that Christ hath so great an Empire , and that he governs it for the good of his people , as an head consulting the good of the body . Our Head and Husband is Lord General of all the Hosts of Heaven and Earth . No creature can move hand , or tongue without his leave , or order . The power they have is given them from above , Ioh. 19.11 , 12. The serious consideration of this truth will make the feeblest spirit cease trembling , and fall a singing . Psal. 47.7 . The Lord is King of all the earth , sing ye praises with understanding : that is ( as some well paraphase it ) every one that hath understanding of this comfortable truth . Hath he not given you abundant security in many express promises , that all shall issue well for you that fear him ? Rom. 8.28 . All things shall work together for good , to them that love God. And Eccles. 8.12 . Verily it shall be well with them that fear God , even with them that fear before him . And suppose he had not , yet the very understanding of our relation to such a King , should in it self be sufficient security . For he is the (a) universal , (b) supream , (c) absolute , (d) meek and merciful , (e) victorious , (f) and immortal King. He sits in glory at the Fathers right hand , and to make his seat the easier , his enemies are a footstool for him . His love to his people is unspeakably tender , and fervent . He that touches them , touches the apple of his eye Zech. And it 's hardly imaginable that Jesus Christ will sit still , and suffer his enemies to thrust out his eyes . Till this be forgotten , the wrath of man is not feared , Isai. 51.12 , 13. He that fears a man that shall die , forgets the Lord his Maker : he loves you too well , to sign any order to your prejudice , and without his order none can touch you . Inference 4. If the Government of the world , be in the hands of Christ , then our engaging and entitling of Christ to all our affairs and business , is the true and ready way to their success and prosperity . if all depend upon his pleasure , then sure it 's your wisdom to take him along with you to every action and business . It 's no lost time , that 's spent in prayer , wherein we ask his leave , and beg his presence with us . And take it for a clear truth , that which is not prefaced with prayer , will be followed with trouble . How easily can Jesus Christ dash all your designs , when they are at the very birth , and article of execution ! and break off in a moment all the purposes of your hearts . It 's a Proverb among the Papists , that Mass and Meat hinder no nan . The Turks will pray five times a day how urgent soever their business be . Blush you that enterprise your affairs , without God. I reckon that business as good as done , to which we have gotten Christs leave , and engaged his presence to accompany us to it . Inference 5. Lastly , Eye Christ in all the events of providence ; see his hand in all that befals you , whether it be evil , or good . The works of the Lord are great , sought out of all them that have pleasure therein . Psal. 111.2 . How much good might we get , by observation of the good , or evil that befals us throughout our course ! First , In all the evils of trouble and affliction that befal you , eye Jesus Christ in it all . And set your hearts to the study of these four things in affliction . First , Study his Soveraignty and Dominion . For he creates and forms them . They rise not out of the dust : nor do they befal you casually . But , he raises them up , and gives them their commission , Jer. 18.11 . Behold I create evil , and devise a device against you . He elects the instrument of your trouble . He makes the rod as afflictive as he pleaseth . He orders the continuance , and end of your troubles . And they will not cease to be afflictive to you , till Christ say leave off , it is enough . The Centurion wisely considered this , when He told him , Luk. 7.8 . I have souldiers under me , and I say to one go , and he goeth ; to another come and he cometh : meaning , that as his souldiers were at his beck and command , so diseases were at Christs beck , to come , and go , as he ordered them . Secondly , Study the wisdom of Christ in the contrivance of your troubles . And his wisdom shines out many waies in them . It 's evident in choosing such kinds of troubles for you . This , and not that ; because this is more apt to work upon , and purge out the corruption that most predominates in you . In the decrees of your troubles . Suffering them to work to such an height , else not reach their end ; but no higher , least they overwhelm you . Thirdly , Study the tenderness and compassions of Christ over his afflicted . O think if the Devil had but the mixing of my cup , how much more bitter would he make it ! There would not be one drop of mercy , no , not of sparing mercy in it , which is the lowest of all sorts of mercy . But here is much mercy mixed with my troubles . There is mercy in this , that it is no worse . Am I afflicted , it 's the Lords mercy , I am not consumed . Lam. 3.22 . it might have been Hell , as well as this . There is mercy in his supports under it . Others have , and I might have been left to sink and perish under my burdens . Mercy , in deliverance out of it . This might have been everlasting darkness , that should never have had a morning . O the tenderness of Christ over his afflicted ! Fourthly , Study the love of Christ to thy soul in affliction . Did he not love thee , he would not sanctifie a rod to humble or reduce thee : but let thee alone to rot and perish in thy sin . Rev. 3.19 . whom I love , I rebuke and chasten . This is the device of love , to recover thee to thy God , and prevent thy ruine . O what an advantage would it be thus to study Christ , in all your evils that befal you . Secondly , Eye and study Christ in all the good you receive from the hand of providence . Turn both sides of your mercies , and view them in all their lovely circumstances . First , Eye them in their suitableness . How conveniently Providence hath ordered all things for thee . Thou hast a narrow heart , and a small estate , suitable to it . Hadst thou more of the world , it would be like a large sail , to a little boat , which would quickly pull thee under water . Thou hast that which is most suitable to thee , of all conditions . Secondly , Eye the seasonableness of thy mercies ; how they are timed to an hour . Providence brings forth all its fruits in due season . Thirdly , Eye the peculiar nature of thy mercies . Others have common , thou special ones . Others have but a single , thou a double sweetness in thy enjoyments : one natural from the matter of it , another spiritual from the way in which , and end for which it comes . Fourthly , Observe the order in which providence sends you your mercies . See how one is linked strangely to another ; and is a door to let in many . Sometimes one mercy is introductive to a thousand . Fifthly and Laslty , Observe the constancy of them ; they are new every morning . Lam. 3.23 . How assiduously doth God visit thy soul and body ! Think with thy self , if there were but a suspension of the care of Christ for one hour , that hour would be thy ruine . Thousands of evils stand round about thee , watching when Christ will but remove his eye from thee ; that they may rush in , and devour thee . Could we thus study the providence of Christ in all the good , and evil that befalls us in the world ; then in every state we should be content , Phil. 4.11 . Then we should never be stopt , but furthered in our way by all that falls out . Then would our experiences swell to great volumes , which we might carry to Heaven with us . And then should we answer all Christs ends in every state he brings us into . Do this and say , Thanks be to God for Iesus Christ. The EIGHTEENTH SERMON . PHIL. II. VIII . And being found in fashion as a man , he humbled himself , and became obedient to death ; even the death of the Cross. YOU have heard how Christ was invested with the Offices of Prophet , Priest and King , for the carrying on the blessed design of our Redemption ; the excution of these Offices necessarily required that he should be both deeply abased , and highly exalted . He cannot as our Priest offer up himself a Sacrifice to God for us , except he be humbled , and humbled to death . He cannot as a King powerfully apply the vertue of that his Sacrifice , except he be exalted , yea , highly exalted . Had he not stooped to the low estate of a man , he had not as a Priest had a Sacrifice of his own to offer ; as a Prophet , he had not been fit to teach us the will of God , so as that we should be able to bear it : as a King he had not been a suitable head to the Church : And had he not been highly exalted , that Sacrifice had not been carried within the vail , before the Lord. Those discoveries of God could not have been universal , effectual and abiding . The Government of Christ could not have secured , protected and defended the Subjects of his Kingdom . The infinite wisdom prospecting all this , ordered that Christ should first be deeply humbled , then highly exalted : both which states of Christ are presented to us by the Apostle in this context . He that intends to build high , lays the foundation deep , and low . Christ must have a distinct glory in Heaven , transcending that of Angels and men . ( For the Saints will know him from all others by his glory , as the Sun is known from the lesser Stars . ) And as he must be exalted infinitely above them , so he must first , in order thereunto be humbled and abased as much below them . His form was mar'd more than any mans , and his visage more than the Sons of men . The ground colours are a deep sable , which afterward are laid on with all the splendor and glory of Heaven . Method requires that we first speak to this state of Humiliation . And to that purpose I have read this Scripture to you : which pesents you , the Sun under an ( almost total ) eclipse . He that was beautiful and glorious . Isai. 4.2 . Yea , glorious as the only begotten of the Father , Ioh. 1.14 . yea , the glory , Iames 2.1 . Yea , the splendor and brightness of the Fathers glory , Heb. 1.3 . was so vail'd , clouded , and debased ; that he looked not like himself , a God : no nor scarce as a man , for with reference to this humbled state it 's said , Psal. 22.6 . I am a worm , and no man ; q. d. rather write me worm , than man. I am become an abject among men , as that word , Isai. 53.3 . signifies . This humiliation of Christ we have here expressed , in the nature , degrees , and duration or continuance of it . First , The nature of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he humbled himself . The word imports both are all and voluntary abasement . Real , he did not personate a humbled man , nor act the part of one in a debased state , but was really and indeed humbled ; and that not only before men , but God. As man he was humbled really , as God in respect of his manifestive glory . And as it was real , so also voluntary . It is not said he was humbled , but he humbled himself . He was willing to stoop to this low and abject state , for us . And indeed the voluntariness of his humiliation , made it most acceptable to God , and singularly commends the love of Christ to us . That he would choose to stoop to all this ignominy , sufferings and abasement for us . Secondly , The degrees of his humiliation ; it was not only so low as to become a man , a man under law ; but he humbled himself to become obedient to death , even the death of the Cross. Here you see the depth of Christs humiliation , both specified , it was unto death : and aggravated , even the death of the Cross. Not only to become a man , but a dead corpse , and that too , hanging on the tree . Dying the death of a malefactor . Thirdly , The duration , or continuance of this his humiliation . It continued from the first moment of his incarnation , to the very moment of his vivification and quickning in the grave . So the terms of it are fixed here by the Apostle . From the time he was found in fashion as a man , that is from his incarnation , unto his death on the Cross , which also comprehends the time of his abode in the grave . So long his humiliation lasted . Hence the observation is . DOCT. That the state of Christ , from his Conception , to his Resurrection ; was a state of deep abasement , and humiliation . We are now entring upon Christs humbled state , which I shall cast under three general heads : viz. his Humiliation in his incarnation , in his life , and in his death . My present work is to open Christs Humiliation in his incarnation : imported in these words , he was found in fashion as a man. By which you are not to conceive that he only assumed a body , as an assisting form to appear transiently to us in it , and so lay it down again . It is not such an apparition of Christ in the shape of a man , that is here intended : but his true and real assumption of our nature , which was a special part of his Humiliation : as will appear by the following particulars . First , The Incarnation of Christ was a most wonderful humiliation of him , in as much as thereby he is brought into the ranck , and order of creatures , who is over all , God blessed for ever . Rom. 9.5 . This is the astonishing mysterie , 1 Tim. 3.16 . that God should be manifest in the flesh . That the eternal God should truly and properly be called the man Christ Jesus . 1 Tim. 2.5 . It was a wonder to Solomon that God would dwell in that stately and magnificent Temple at Ierusalem , 2 Chron. 6.18 . But will God in very deed , dwell with men on the earth ! behold the Heaven , and Heaven of Heavens cannot contain thee , how much less this house which I have built ? But it 's a far greater wonder , that God should dwell in a body of flesh , and pitch his Tabernacle with us . Ioh. 1.14 . It would have seemed a rude blasphemy , had not the Scriptures plainly revealed it ; to have thought , or spoken of the eternal God , as born in time . The worlds Creator , as a Creature . The Ancient of daies , as an Infant of daies . The Heathen Chaldeans told the King of Babel , that the dwelling of the Gods is not with flesh . Dan. 2.11 . But now God not only dwells with flesh , but dwells in flesh . Yea , was made flesh : and dwelt among us . For the Sun to fall from its Sphear , and be degraded into a wandring Attom . For an Angel to be turned out of Heaven , and be converted into a silly fly , or worm , had been no such great abasement ; for they were but Creatures before , and so they should abide still , though in an inferiour order or species of creatures . The distance betwixt the highest , and lowest species of creatures , is but a finite distance . The Angel and the worm dwell not so far assunder . But for the infinite glorious Creator of all things , to become a creature , is a mystery exceeding all humane understanding . The distance betwixt God , and the highest order of creatures , is an infinite distance . He is said to humble himself to behold the things that are done in Heaven . What a humiliation then is it , to behold the things in the lower world ! But to be born into it , and become a man ! Great indeed is the mysterie of Godliness . Behold ( saith the Prophet ) Isai. 40.15 , 18. The nations are as the drop of a bucket , and are counted as the small dust of the ballance ; he taketh up the Isles as a very little thing . All nations before him are as nothing , and they are accounted to him less than nothing and vanity . If indeed this great and incomprehensible Majesty will himself stoop to the state and condition of a creature , we may easily believe that being once a creature , he would expose himself to hunger , thirst , shame , spetting , death , or any thing , but sin . For that once being man , he should endure any of these things is not so wonderful , as that he should become a man. This was the low stoop , a deep abasement indeed . Secondly , It was a marvelous humiliation to the Son of God , not only to become a creature , but an inferiour creature , a man , and not an Angel. Had he took the Angelical nature , though it had been a wonderful abasement to him ; yet he had staid ( if I may so speak ) nearer his own home , and been somewhat liker to a God than now he appeared , when he dwelt with us . For Angels are the highest , and most excellent of all created Beings . For their nature , they are pure spirits : for their wisdom , Intelligencies . For their dignity ; they are called principalities , and powers . For their habitations , they are stiled the Heavenly Host ; and for their imployment , it is to behold the face of God in Heaven . The highest pitch , both of our holiness and happiness in the coming world , is expressed by this , we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels . Luk. 20.36 . As man is nothing to God , so he is much inferiour to the Angels . So much below them , that he is not able to bear the sight of an Angel , though in an humane shape , rendring himself as familiarly as may be to him . Iudg. 13.22 . When the Psalmist had contemplated the Heavens , and viewed the Coelestial bodies ; the glorious Luminaries , the Moon , and Stars which God had made : he cries out Psal. 8.5 . what is man , that thou art mindful of him , or the son of man that thou visitest him ! Take man at his best , when he came a perfect and pure piece out of his Makers hand , in the state of innocency ; yet he was inferiour to Angels . They alwaies bare the image of God in a more eminent degree , than man , as being wholly spiritual substances , and so more lively representing God , than man could do ; whose noble soul is immerst in matter , and closed up in flesh and blood : yet Christ chooseth this inferior order , and species of creatures , and passeth by the Angelical nature . Heb. 2.16 . He took not on him the nature of Angels , but the seed of Abraham . Thirdly , Moreover , Jesus Christ did not only neglect the Angelical , and assume the humane nature ; but he also assumed the humane nature , after sin had blotted the original glory of it , and withered up the beauty , and excellency thereof . For he came not in our nature before the fall , whilst as yet its glory was fresh in it ; but came as the Apostle speaks , Rom. 8.3 . in the likeness of sinful flesh , ( i. e. ) in flesh that had the marks , and miserable effects , and consequents of sin upon it . I say not that Christ assumed sinful flesh , or flesh really defiled by sin . That which was born of the Virgin was an holy thing . For by the power of the highest , ( whether by way of manufacture , as some ; or the energetical command and ordination of the Holy-Ghost , as others ; or by his benediction and blessing , I here dispute not ) that whereof the body of Christ was to be formed , was so sanctified that no taint or spot of original pollution remained in it . But yet though it had not intrinsecal native uncleanness in it , it had the effects of sin upon it ; yea , it was attended with the whole troop of humane infirmities , that sin at first let into our common nature . Such as hunger , thirst , weariness , pain , mortality , and all those natural weaknesses and evils that clog our miserable natures , and make them groan from day to day under them . By reason whereof , though he was not a sinner , yet he looked like one : and they that saw and conversed with him , took him for a sinner , seeing all these effects of sin upon him . In these things he came as near to sin , as his holiness could admit . O what a stoop was this ! to be made in the likeness of flesh , though the innocent flesh of Adam , hed been much ; but to be made in the likeness of sinful flesh , the flesh of sinners , rebels ; flesh though not defiled , yet miserably defaced by sin : Oh what is this ! and who can declare it ! And indeed , if he will be a Mediator of reconciliation , it was necessary it should be so . It behoved him of assume the same nature that sinned , to make satisfaction in it . Yea , these senseless infirmities were necessary to be assumed with the nature , for as much as his bearing them was a part of his humiliation , and went to make up satisfaction for us . Moreover , by them our high-priest was qualified from his own experience , and filled with tender compassion to us . But oh the admirable condescentions of a Saviour , to take such a nature ! to put on such a garment when thread-bare and ragged ▪ did this become the Son of God to wear ? Oh grace unsearchable ! Fourthly , And yet more , by this his incarnation he was greatly humbled , in as much , as this his incarnation so vailed , clouded , and disguised him ; that during the time he lived here , he looked not like himself , a God ; but as a poor sorry , contemptible sinner , in the eyes of the world ; they scorned him . This fellow said , Matth. 26.61 . Hereby he made himself of no reputation , Phil. 2.6 . it blotted his honour and reputation . By reason hereof he lost all esteem and honour from those that saw him , Matth. 13.55 . is not this the Carpenters Son ? To see a poor man travelling up and down the Country , in hunger , thirst , weariness , attended with a company of poor men ; one of his company bearing the bag , and that which was put therein . Ioh. 13.29 . Who that had seen him , would ever have thought this had been the Creator of the world ; the Prince of the Kings of the Earth ? He was despised , and we esteemed him not . Now which of you is there that would not rather choose to endure much misery as a man , than to be degraded into a contemptible worm , that every body treads upon , and no man regards it ? Christ looked so unlike a God in this habit , that he was scarce allowed the name of a man ; a worm rather than a man. And think with your selves now , was not this astonishing self-denial ? that he who from eternity had his Fathers smiles , and honours ; he that from the creation was adored , and worshipped by Angels , as their God ; must now become a footstool for every Miscreant to tread on ; and not to have the respects due to a man ! sure this was a deep abasement . It was a black cloud that for so many years darkned , and shut up his manifestative glory that it could not shine out to the world ; only some weak raies of the Godhead shone to some few eyes , through the chinks of his humanity , as the clouded Sun sometimes opens a little , and casts some faint beams , and is muffled up again . We saw his glory , as of the only begotten Son , but the world knew him not , Ioh. 1.14 . If a Prince walk up and down in a disguise , he must expect no more honour than a mean Subject . This was the case of our Lord Jesus Christ , this disguise made him contemptible , and an object of scorn . Fifthly , Again , Christ was greatly humbled by his incarnation , in as much as thereby he was put at a distance from his Father , and that ineffable joy and pleasure he eternally had with him . Think not Reader , but the Lord Jesus lived at a high and unimitable rate of communion with God , while he walked here in flesh ; but yet to live by faith as Christ here did , is one thing ; and to be in the bosom of God , as he was before , is another thing . To have the ineffable delights of God perpetuated and continued to him , without one moments interruption from eternity , is one thing ; and to have his soul sometimes filled with the joy of the Lord , and then all overcast with clouds of wrath again ; to cry , and God not hear , as he complains , Psal. 22.2 . nay , to be reduced to such an ebb of spiritual comforts , as to be forced to cry out so bitterly , as he did , Psal. 22.1 . my God , my God , why hast thou forsaken me ? This was a thing Christ was very unacquainted with , till he was found in habit as a man. Sixthly , and Lastly , It was a great stoop and condescention of Christ , if he would become a man , to take his nature from such obscure parents ; and choose such a low and contemptible state in this world , as he did . He will be born , but not of the blood of Nobles , but of a poor woman in Israel , espoused to a Carpenter : yea , and that too , under all the disadvantages imaginable . Not in his Mothers house , but an Inn ; yea in the stable too . He suited all to that abased state he was designed for : and came among us under all the humbling circumstances imaginable . You know the grace of our Lord Iesus Christ , ( saith the Apostle ) how that though he was rich , yet , for our sakes he became poor , 2 Cor. 8.9 . And thus I have shewn you some few particulars of Christs humiliation in his incarnation . Next we shall infer somethings from it , that are practical . Inference 1. Hence we gather the fulness and compleatness of Christs satisfaction , as the sweet first fruits of incarnation . Did man offend and violate the Law of God ? Behold God himself is become a man to repair that breach , and satisfie for the wrong done . The highest honour that ever the law of God received , was to have such a person as the man Christ Jesus is , to stand before its Bar , and make reparation to it . This is more than if it had poured out all our blood , and built up its honour upon the ruines of the whole creation . It is not so much to see all the Stars in Heaven overcast , as to see one Sun eclipsed . The greater Christ was , the greater was his humiliation ; and the greater his humiliation was , the more full and compleat was his satisfaction ; and the more compleatness there is in Christs satisfaction , the more perfect and steady is the Believers consolation . If he had not stoopt so low , our joy and comfort could not be exalted so high . The depth of the foundation , is the strength of the superstructure . Inference 2. Did Christ for our sakes stoop from the Majesty , glory and dignity he was possessed of in Heaven , to the mean and contemptible state of a man ; what a pattern of self-denial is here presented to Christians ! What objection against , or excuses to shift off this duty can remain , after such an example as is here propounded ? Brethren , let me tell you , the Pagan world was never acquainted with such an Argument as this , to press them to self-denial . Did Christ stoop , and cannot you stoop ? Did Christ stoop so much , and cannot you stoop in the least ? Was he content to become any thing , a worm , a reproach , a curse ; and cannot you digest any abasements ? Do the least slights and neglects rancle your hearts , and poyson them with discontent , malice and revenge ? O how unlike Christ are you ! Hear , and blush in hearing what your Lord saith in Joh. 13.14 . If I then your Lord and Master , wash your feet ; ye also ought to wash one anothers feet . This example obliges not ( as a learned man well observes ) to the same individual act , but it obliges us to follow the reason of the example . That is , after Christs example we must be ready to perform the lowest and meanest Offices of love and service to one another . And indeed to this it obliges most forcibly , for it is as if a Master seeing a proud sturdy Servant , that grudges at the work he is imployed about , as if it were too mean and base , should come and take it out of his hand , and when he hath done it , should say ; doth not your Lord and Master think it beneath him to do it , and is it beneath you ? I remember it is an excellent saying that Bernard hath upon the nativity of Christ. Saith he , what more detestable , what more unworthy , or what deserves severer punishment , than for a poor man to magnifie himself , after he hath seen the great and high God so humbled , as to become a little Child ? it is intollerable impudence for a worm to swell with pride , after it hath seen majesty emptying it self . To see one so infinitely above us , to stoop so far beneath us ; Oh how convincing and shaming should it be ▪ Ah how opposite should pride and stoutness be to the spirit of a Christian ! I am sure nothing is more so to the Spirit of Christ. Your Saviour was lowly , meek , self-denying , and of a most condescending Spirit . He looked not at his own things , but yours . Phil. 2.4 . And doth it become you to be proud , selfish and stout ? I remember Ierom in his Epistle to Pamachius , a godly young noble-man ; adviseth him to be eyes to the blind , feet to the lame ; yea saith he , if need be , I would not have you refuse to cut wood , and draw water for the Saints ; and what saith he is this , to buffeting , and spetting , to crowning with thorns , scourging , and dying ! Christ did undergo all this , and that for the ungodly . Inference 3. Did Christ stoop so low as to become a man to save us ? Then those that perish under the Gospel must needs perish without apology . What would you have Christ do more to save you ? Loe , he hath laid aside the robes of Majesty , and glory ; put on your own garments of flesh , come down from his Throne , and brought Salvation home to your own doors . Surely the lower Christ stooped to save us , the lower shall we sink under wrath , that neglect so great Salvation . The Lord Jesus is brought low , but the unbeliever will lay him yet lower , even under his feet : he will tread the Son of God under foot , Heb. 10.28 . for such ( as the Apostle there speaks ) is reserved something worse , than dying without mercy . What pleas , and excuses others will make at the Judgement Seat , I know not ; but once it 's evident , you will be speechless . And as one well observes , the vilest sinners among the Gentiles ; nay , the Devils themselves , will have more to say for themselves , than you . I must be plain with you ; I beseech you consider , how Iews , Pagans and Devils will rise up in Judgement against you . The Iew may say , I had a legal yoak upon me , which neither I , nor my fathers were able to bear . Christ invited me only into the garden of nuts , where I might sooner break my teeth with the hard shells of Ceremonies , than get the kernel of Gospel-promises . — In the best of our Sacrifices , the smoak filled our Temple : smoak , only to provoke us to weep for a clearer manifestation . — We had but the old edition of the Covenant of grace , in a character very darkly intelligible ; you have the last edition , with a Commentary of our rejection , and the worlds reception , and the spirits effusion . You had all that heart could wish . — I perish eternally may the poor Pagan say , without all possibility of reconciliation ; and have only sinned against the Covenant of works ; having never heard of a Gospel Covenant , nor of reconciliation by a Mediator . O had I heard but one Sermon ! had Christ but once broke in upon my soul , to convince me of my undone condition , and to have shewn a righteousness to me ▪ but wo is me , I never had so much as one offer of Christ. But so have I , must you say , that refuse the Gospel . I have , or might have heard thousands of Sermons : I could scarce escape hearing one or other shewing me the danger of my sin , and my necessity of Christ ; but notwithstanding all I heard , I wilfully resolved I would have nothing to do with him . I could not endure to hear strictness prest upon me . It was all the hell I had upon earth , that I could not sin in quiet . Nay , may the Devil himself say , it 's true , I was ever since my fall malitiously set against God ; but alas , as soon as I had sinned , God kickt me out of Heaven , and told me he would never have mercy upon me ; and though I lived in the time of all manner of gratious dispensations , I saw Sacrifices offered , and Christ in the flesh , and the Gospel preached : yet how could all this choose but enrage me the more , to have God as it were say , look here Satan , I have provided a remedy for sin , but none for thine . This set me upon revenge against God , as far as I could reach him ; but alas , alas , had God entred into any Covenant with me at all , had God put me on any terms , though never so hard , for the obtaining of mercy ; had Christ been but once offered to me : what do you think would I have done ? &c. O poor sinners , your Damnation is Just , if you refuse grace brought home by Christ himself , to your very doors . The Lord grant , this may not be thy case who readest these lines . Inference 4. Moreover , here it follows , that none doth or can love like Christ. His love to man is matchiess . The freeness , strength , antiquity , and immutability of it puts a luster on it beyond all examples . Surely it was a strong love indeed , that made him lay aside his glory , to be found in fashion as a man ; to become any thing , though never so much below himself for our Salvation . We read of Ionathans love to David , which passed the love of women . Of Iacobs love to Rachel , who for her sake endured the heat of summer , and cold of winter . Of Davids love to Absalom . Of the Primitive Christians love to one another , who could die one for another . But neither had they that to deny that Christ had ; nor had he those inducements from the objects of his love , that they had . His love like himself is wonderful . Inference 5. Did the Lord Jesus so deeply abase , and humble himself for us , what an engagement hath he thereby put on us , to exalt and honour him , who for our sakes was so abased ! It was a good saying of Bernard , by how much the viler he was made for me , by so much the dearer shall he be to me . And O that all to whom Christ is dear , would study to exalt and honour him , these four ways . First , By frequent and delightful speaking of him , and for him . When Paul had once mentioned his name , he knows not how to part with it ; but repeats it no less than ten times , in the compass of ten verses , in 1 Cor. 1. It was Lamberts motto , none but Christ , none but Christ. It 's said of Iohannes Molius , that after his conversion , he was seldom or never observed to mention the name Iesus , but his eyes would drop : so dear was Christ to him . Mr. Fox never denied any begger , that asked an alms in Christs name , or for Jesus sake . Iulius Palmer when all concluded he was dead , being turned as black as a coal in the fire ; at last moved his scorched lips , and was heard to say , sweet Iesus , and fell a asleep . Plutarch tells us that when Titus Flaminius had freed the poor Graecians from the bondage with which they had been long ground by their oppressions ; and the Herald was to proclaim in their audience the Articles of peace he had concluded for them ; they so pressed upon him , ( not being half of them able to hear ) that he was in great danger to have lost his life in the press ; at last , reading them a second time , when they came to understand distinctly how their case stood ; they so shouted for Joy , crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Saviour , a Saviour ; that they made the very heavens ring again with their acclamations ; and the very Birds fell down astonisht . And all that night the poor Graecians with instruments of musick , and songs of praise , danced and sang about his Tent ; extolling him as a God that had delivered them . But surely you have more reason to be exalting the Author of your Salvation , who at a dearer rate hath freed you from a more dreadful bondage . O ye that have escaped the eternal wrath of God , by the humiliation of the Son of God , extol your great Redeemer , and for ever celebrate his praises . Secondly , By acting your faith on him , for whatsoever lies in the promises yet unaccomplished . In this you see the great and most difficult promise fulfilled , Gen. 3.15 . The seed of the woman shall break the Serpents head . Which contained this mercy of Christs incarnation for us in it ; I say you see this fulfilled , and seeing that which was most improbable and difficult is come to pass ; even Christ come in the flesh : methinks our unbelief should be strangled for ever , and all other promises the more easily believed . It seemed much more improbable , and impossible to reason that God should become a man , and stoop to the condition of a creature ; than being a man , to perform all that good which his incarnation and death procured . Unbelief usually argues from one of these two grounds , can God do this ? or will God do that ? It 's questioning either his power , or his will : but after this , let it cease for ever to cavil against either . His power to save should never be questioned by any , that know what sufferings and infinite burdens he supported in our nature . And surely his willingness to save , should never be put to a question , by any that consider how low he was content to stoop for our sakes . Thirdly , By drawing nigh to God with delight through the vail of Christs flesh . Heb. 10.19.20 . God hath made this flesh of Christ a vail betwixt the brightness of his glory and us ▪ It serves to rebate the insupportable glory , and also to give admission to it , as the vail did in the Temple . Through this body of flesh which Christ assumed , are all out-lets of grace from God to us , and through it also must be all our returns to God again . It 's made the great medium of our communion with God. Fourthly , By applying your selves to him under all temptations , wants and troubles of what kind soever ; as to one that is tenderly sensible of your case , and most willing , and ready to relieve you . Oh remember this was one of the inducements that perswaded and invited him to take your nature , that he might be furnished abundantly with tender compassion for you , from the sense he should have of your infirmities , in his own body . Heb. 2.17 . Wherefore in all things it behoved him to be made like unto his brethen , that he might be a merciful and faithful High-Priest in things pertaining to God ; to make reconciliation for the sins of the people . You know by this argument the Lord pressed the Israelites to be kind to strangers , for ( saith he ) you know the heart of a stranger . Exod. 23.9 . Christ by being in our natures , knows experimentally what our wants , fears , temptations and distresses are ; and so is able to have compassion . O let your hearts work upon this admirable condescention of Christ , till they be filled with it ; and your lips say , Thanks be to God for Iesus Christ. The NINETEENTH SERMON . PHIL. II. VIII . And being found in fashion as a man , he humbled himself , and became obedient to death , even the death of the cross . THis Scripture hath been once already under consideration : and indeed can be never enough considered . It holds forth the humbled state of the Lord Jesus , during the time of his abode on earth . The sum of it was delivered you before , in this point . DOCT. That the state of Christ from his Conception , to his Resurrection ; was a state of deep abasement , and humiliation . The Humiliation of Christ was proposed to us under the three general heads or branches , of his Humiliation in his Incarnation , his Humiliation in his life , and his Humiliation in his death . How he was humbled by Incarnation , hath been opened above , in the eighteenth Sermon . How he was humbled in his life , is the design of this Sermon : yet expect not that I should give you here an exact History of the life of Christ. The Scriptures speak but little of the private part of his life ; and it is not my design to dilate upon all the memorable passages that the Evangelists ( those faithful Narrators of the life of Christ ) have preserved for us ; but only to observe and improve those more observable particulars in his life , wherein especially he was humbled : and such are these that follow . First , The Lord Jesus was humbled in his very Infancy , by his Circumcision according to the Law. For being of the stock of Israel , he was to undergo the Ceremonies , and submit to the Ordinances belonging to that people ; and thereby to put an end to them ; for so it became him , to fulfil all Righteouness . Luk. 2.21 . And when eight daies were accomplished for the Circumcising of the Child , his name was called Iesus . Hereby the Son of God was greatly humbled , especially in these two respects . First , In that hereby he obliged himself to keep the whole Law , though he were the Law-maker . Gal. 5.3 . For I testifie again ; to every man that is circumcised , that he is a debtor to do the whole Law. The Apostles meaning is , he is a debtor in regard of duty , because he that thinks himself bound to keep one part of the Ceremonial Law , doth thereby bind himself to keep it all ; for where all the parts are inseparably united , ( as they are in the Law of God ) we pull all upon us , by engaging or medling with any one . And he that is a debtor in duty , to keep the whole Law , quickly becomes a debtor in regard of penalty , not being able to keep any part of it . Christ therefore coming as our surety , to pay both those debts ; the debt of duty , and the debt of penalty to the Law ; he by his circumcision obliges himself to pay the whole debt of duty , by fulfilling all Righteousness ; and though his obedience to it was so exact and perfect , that he contracted no debt of penalty for any transgression of his own : yet he obliges himself to pay that debt of penalty we had contracted ; by suffering all the pains due to transgressors . This was that intollerable yoak that none were able to bear but Christ. Acts 15.10 . And it was no small abasure of Christ , to bind himself to the Law as a Subject made under it . For he was the Law-giver , above all Law ; and herein that Soveraignty of a God , ( one of the choice flowers in the Crown of Heaven ) was obscured and vailed , by his subjection . Secondly , Hereby he was represented to the world , not only as a Subject , but also as a Sinner . For though he was pure and holy , yet this ordinance passing upon him , seemed to imply as if corruption had indeed been in him ; which must be cut off by mortification . For this was the mysterie principally intended by circumcision ; It served to mind and admonish Abraham , and his seed , of the natural guiltiness , uncleanness and corruption of their hearts and natures . So Jer. 4.4 . Circumcise your selves unto the Lord , and take away the foreskins of your hearts , ye men of Judah : ( i. e. ) the sinfulness and corruption of them . Hence the rebellious , and unmortified , are called stiff necked , and uncircumcised in heart , as it is , Acts 7.51 . and as it served to convince of natural uncleanness , so it signified and sealed the putting off the body of the sins of the flesh , as the Apostle phraseth it . Col. 2.11 . Now this being the end of God in the institution of this ordinance , for Abraham and his ordinary seed ; Christ in his infancy by submitting to it , did not only vail his Soveraignty , by subjection : but was also represented as a sinner to the world , though most holy and pure in himself . Secondly , Christ was humbled by persecution , and that in the very morning of his life . He was banisht almost as soon as born . Matth. 2.13 . Flee into Aegypt ( saith the Angel to Ioseph ) and be thou there until I bring thee word , for Herod will seek the young child to destroy him . Ungrateful Herod , was this entertainment for a Saviour ? what , raise the Country against him , as if a destroyer , rather than a Saviour had landed upon the coast ? what , deny him the protection of those Laws under which he was born , and that before he had broken the least punctilio of them ? the child of a beggar may claim the benefit and protection of Law , as his birthright ; and must the Son of God be denied it ! But herein he fulfilled the Scriptures , whilst venting his own lusts . For so it was foretold , Ier. 31.15 . And this early persecution , was not obscurely hinted , in the title of the 22 Psalm , that psalm which looks rather like an History of the new , than a prophecy of the old Testament . For as it contains a most exact description of Christs sufferings , so it 's fitted with a most suitable Title . To the chief Musitian Ai●eleth Shabar ; which signifies the Hind of the morning or that Deer which the Hunter rouzes betime in the morning , and singles out to hunt down that day . And so they did by him , as the 16. verse will tell you , for ( saith he ) Dogs have compassed me , the Assemble of the wicked have enclosed me . Upon which Musculus sweetly and ingeniously descants . O what sweet Venison ( saith he ) is the flesh of Christ ! abundantly sweeter to the believing soul , than that which the Nobles of this world esteem most delicate . And lest it should want the highest and richest favour to a delicate palate ; Christ our Hart was not only killed , but hunted to the purpose before he was killed ; even as great men use by hunting and chasing before they cut the throat of the deer , to render its flesh more sweet , tender , and delicate . Thus was Christ hunted betimes , out of the Country he was born in . And no doubt but where such dogs scent and wind the Spirit of Christ in any ; they would pursue them also to destruction , did not a gratious providence rate them off . But to return , how great an Humiliation is this to the Son of God , not only to become an Infant , but in his Infancy to be hurried up and down , and driven out of his own land as a vagabond ! Thirdly , Our Lord Jesus Christ was yet more humbled in his life , by that poverty and outward meanness which all along attended his condition . He lived poor and low all his daies , so speaks the Apostle 2 Cor. 8.9 . Though he was rich , yet for our sakes he became poor ; so poor that he was never owner of a house to dwell in , but lived all his daies in other mens houses , or lay in the open air . His outward condition was more neglected , and dest●●ute than that of the birds of the air , or beasts of the earth ; so he told that Scribe , who professed such readiness and resolution to follow him , but was soon coo●●d when Christ told him , Matth. 8.20 . The Foxes have holes , and the Birds of the air have nests ; but the Son of Man hath not where to lay his head . It was a common saving among the Jews , when the Messiah comes , he will not find a place to sit down in . Sometimes he feeds upon barly bread , and a broyled fish ; and sometimes he was hungry , and had nothing to eat . Mark 11.12 . As for monies , he was much a stranger to it ; when the Tribute mony was demanded of him , he and Peter were not so well furnished to make half a crown betwixt them to pay it , but must work a miracle for it . Matth. 17. ult . He came not to be ministred unto , but to minister . Matth. 20.28 . Not to amass earthly treasures , but to bestow Heavenly ones . His great and Heavenly soul neglected and despised those things , that too many of his own , too much admire and prosecute . He spent not a careful thought about those things , that eat up thousands , and ten thousands of our thoughts . Indeed he came to be humbled , and to teach men by his example the vanity of this world ; and pour contempt upon the ensnaring glory of it : and therefore went before us in a chosen and voluntary poverty . Yet he lived not a mendicant life neither : but was sometimes fed by ordinary , and sometimes miraculous and extraordinary waies . He had wherewith to support that pretious body of his , till the time was come to offer it up to God ; but would not indulge and pamper that flesh , which he purposely assumed to be humbled in . Fourthly , Our Dear Jesus was yet further humbled in his life , by the horrid temptations wherewith Satan assaulted him ; than which nothing could be more grievous to his holy hear● . The Evangelist gives us an account of this in Luke 4. from the first to the 14. verse . In which context you find , how the bold and envious spirit meets the Captain of our Salvation in the field ; comes up with him in the wilderness , when he was solitary , and had not a Second with him . verse 1. There he keeps him fasting forty daies , and forty nights , to prepare him to close with his Temptation . All this while Satan was pointing and edging that Temptation with which at last he resolves to try the breast of Christ , by an home-thrust . Verse 2. By this time he supposes Christ was an hungry , ( as indeed he was ) and now he thought it was time to make his assault , which he doth in a very suitable Temptation at first , and with variety of Temptations ; trying several Weapons upon him afterward . But when he had made a thrust at him with that first Weapon in which he especially trusted , command that these stones be made bread , verse 3. and saw how Christ had put it by , verse 4. Then he changes postures , and assaults him wi●h Temptations to blasphemy ; even to fall down and worship the Devil . But when he saw he could fasten nothing on him , that he was as pure Fountain water in a Chrystal vial , how much soever agitated , and shaken , no dregs , or filthy sedement would rise , but he remained pure still : I say , seeing this , he makes a politick retreat , quits the field for a season , verse 13. yet leaves it cum animo revertendi , with a resolution to return to him again . And thus was our blessed Lord Jesus humbled by the Temptations of Satan ; and what can you imagine more burdensom to him , that was brought up from eternity with God , delighting in the holy Father , to be now shut into a wilderness with a Devil , there to be baited so many daies , and have his ears filled though not defiled with horrid blasphemy ? Oh how was the case altered with Christ ! from what , to what was he now come ? A chast woman would account it no common misery to be dog'd up and down and sollicited by some vile Russian , though there were no danger of defilement . A man would account it no small unhappiness to be shut up five or six weeks together with the Devil ; though appearing in an humane shape , and to hear no language but that of Hell spoken all that time ; and the more holy the man is , the more would he be afflicted to hear such blasphemies malignantly spet upon the holy and reverent name of God ; much more to be solicited by the Devil , to joyn with him in it : this I say would be accounted no small misery for a man to undergo . How great an Humiliation then must it be to the great God , to be humbled to this ! to see a slave of his house , setting upon himself the Lord. His Jailor coming to take him prisoner , if he can . A base apostate Spirit , daring to attempt such things as these upon him . Surely this was a deep abasement to the Son of God. Fifthly , Our blessed Lord Jesus was yet more humbled in his life than all this , and that that by his own sympathy with others , under all the burdens that made them groan . For he much more than Paul could say , who is afflicted and I burn not ? He lived all his time as it were in an Hospital , among the sick , and wounded . And so tender was his heart , that every groan for sin , or under the effects of sin pierced him so , that it was truly said , himself bare our sicknesses , and took our infirmities . Matth. 8.16 , 17. It was spoken upon the occasion of some poor creatures that were possessed by the Devil , and brought to him to be dispossessed . It 's said of him , Joh. 11.33 . That when he saw Mary weeping , and the Jews also weeping which came with her ; he groaned in the Spirit , and was troubled . And verse 35. Iesus wept : yes , his heart flowed with pity for them that had not one drop of pity for themselves . Witness his tears spent upon Ierusalem , Luke 19.41 , 42. He foresaw the misery that was coming , though they neither foresaw , nor feared it . O how it pierced him to think of the calamities hanging over that great City ! Yea , he mourned for them , that could not mourn for their own sins . Therefore it 's said , Mark 3.5 . He was grieved for the hardness of the peoples hearts . So that the commendation of a good Physitian , that he doth as it were die with every patient , was most applicable to our tender-hearted Physitian . This was one of those things that made him a man of sorrows , and acquainted with griefs . For the more holy any is , the more he is grieved and afflicted for the sins of others ; and the more tender any man is , the more he is pierced with beholding the miseries that lie upon others . And it is sure , never any heart more holy , or more sensible , tender and compassionate than Christs . Sixthly , Lastly , That which yet helped to humble him lower , was the ungrateful and most base and unworthy entertainment the world gave him . He was not received or treated like a Saviour , but as the vilest of men . One would think that he who came from Heaven , to give his life a ransom for many . Matth. 20.28 . He that was not sent to condemn the world , but that the world through him might be saved . Joh. 3.17 . He that came to disolve the works of the Devil , 1 Joh. 3.8 . knock off the chains , open the prison doors , proclaim liberty to the captives . Isai. 61.1 . I say , when such a Saviour arrived , O with what acclamations of Joy , and demonstrations of thankfulness should he have been received ? One would have thought they should even kiss the ground he trod upon : but instead of this , he was hated , Ioh. 15.18 . He was despised by them , Matth. 13.55 . So reproached that he became the reproach of men , as who should say , a corner for every one to spet in . A butt for every base tongue to shoot at . Psal. 22.6 . Accused of working his miracles by the power of the Devil . Matth. 12.24 . He was trod upon as a worm . Psal. 22.6 . They buffeted him . Matth. 26.67 . Smote him on the head , Matth. 27.30 . Array●d him as a fool , verse 29. Spet in his face , verse 30. Despised him as the basest of men , this fellow said , Matth. 26.61 . One of his own followers sold him , another forswear him , and all forsook him in his greatest troubles . All this was a great abasement to the Son of God , who was not thus treated for a day , or in one place ; but all his daies , and in all places . He endured the contradictions of sinners against himself . In these particulars I have pointed out to you , something of the humbled life Christ lived in the world . From all which particulars , some useful inferences will be noted . Inference 1. From the first degree of Christs Humiliation in submitting to be circumcised , and thereby obliging himself to fulfil the whole Law ; it follows That Iustice it self may set both hand and seal , to the acquittances and discharges of Believers . Christ hereby obliged himself to be the Laws pay-master , to pay it its utmost demand . To bear that yoak of obedience that never any before him could bear . And as his circumcision obliged him to keep the whole Law ; so he was most precise , and punctual in the observation of it . So exact , that the sharp eye of divine justice cannot espie the least flaw in it : But acknowledges full payment , and stands ready to sign the Believer a full acquittance . Rom. 3.25 . That God may be just , and the Iustifier of him that believes in Iesus . Had not Christ been thus obliged , we had never been discharged . Had not his obedience been an intire , compleat and perfect thing ; our justification could not have been so . He that hath a pretious treasure , will be loth to adventure in a leaky vessel : wo to the holiest man on earth , if the safety of his pretious soul , were to be adventured in the bottom of the best duty that ever he performed . But Christs obedience and righteousness is ti●e and sound . A bottom that we may safely adventure all in . Inference 2. From the early flight of Christ into Aegypt , we infer , That the greatest innocency , and piety , cannot exempt from persecution and in●ury . Who more innocent than Christ ? And who more persecuted ? The world is the world still . I have given them thy word and the world hath hated them , Joh. 17.14 . The world lies in wait as a thief , for them that carry this treasure ; they who are empty may sing before him ; he never stops them : But persecution follows piety , as the shadow doth the body . 2 Tim. 3.12 . All that will live godly in Christ Jesus , must suffer p●rs●cution . Whosoever resolves to live holily , must never expect to live quietly . It 's godliness , and godliness in Christ Iesus ( i. e. ) such as is derived from Christ , true godliness , and it 's true godliness as it 's manifested in practice . All that will live godly , that will exert holiness in their lives ; which convinces and galls the Consciences of the ungodly . 'T is this enrages , for there is an enmity , and antipathy betwixt them : and this enmity runs in a blood , and it 's transmitted with it from generation , to generation . Gal. 4.29 . As then he that was born after the flesh , persecuted him that was born after the spirit ; even so it is now . Mark , so it was , and so still it is . Cains Club is still carried up and down , redded with the blood of Abel , saith Bucholtzer : but thus it must be , to conform us unto Christ ; and oh that your Spirits , as well as your Conditions may better harmonize with Christ. He suffered meekly , quietly , and self-denyingly ; be ye like him . Let it not be said of you , as it is of the Hypocrite , whose lusts are only hid , but not mortified by his duties ; that he is like a flint , which seems cold ; but if you strike him , he is all fiery . To do well , and suffer ill is Christ-like . Inference 3. From the third particular of Christs Humiliation , I infer , that such as are full of grace and holiness , may be destitute and empty of creature-comforts . What an an over-flowing fulness of grace was there in Christ. And yet to what a low ebb did his outward comforts sometimes fall : and as it fared with him , so with many others now in glory with him : whilst they were in the way to that glory . 1 Cor. 4.11 . Even to this present hour , we both hunger , and thirst , and are naked , and buffeted , and have no certain dwelling place . Their souls were richly cloathed with robes of Righteousness , their bodies naked , or meanly clad . Their souls fed high , even on hidden mannah , their bodies hungry . Let us be content ( said Luther ) with our hard fare , for do we not feast with Angels , upon that bread of life ? Remember when wants pinch hard , that these fix no marks of Gods hatred upon you . He hath dealt no worse with you , than he did with his own Son. Nay , which of you is not better accommodated than Christ was ? if you be hungry , or thirsty , you have some refreshments ; you have beds to lie on ; the son of man had not where to lay his head . The heir of all things , had sometimes nothing to eat . And remember you are going to a plentiful country where all your wants will be supplied . Poor in the world , rich in faith , and heirs of the Kingdom , which God hath promised . 2 James 5. The meanness of your present , will add to the luster of your future condition . Inference 4. From the fourth particular of Christs Humiliation in his life , by Satans Temptations , we infer , That those in whom Satan hath no interest , may have most trouble from him in this world . Joh. 14.30 . The Prince of this world cometh , and hath nought in me . Where he knows he cannot be a Conqueror , he will not cease to be a Troubler . This bold and daring spirit adventures upon Christ himself ; for doubtless he was filled with envy at the sight of him : and would do what he could ▪ though to no purpose , to obstruct the blessed design in his hand ▪ And it was the wisdom and love of Christ to admit him to come as near him as might be , and try all his darts upon him ; that by this experience , he might be filled with pity to succour them that are temp●ed . And as the set on Christ , so much more will he adventure upon us ; and but too oft comes off a Conqueror . Sometimes he shoots the fiery darts of blasphemous injections . These fall as flashes of lightning on the dry tha●ch , which instantly sets all in a combustion . And just so is it attended with an after thunder-clap of inward horror , which shivers the very heart , and strikes all into confusion within . Divers rules are prescribed in this case , to relieve poor distressed ones . One adviseth to think seriously on that which is darted suddainly , and to do by your hearts , as men use to do with young horses , that are apt to start and boggle at every thing in the way ; we bring them close to the things they fright at , make them look on them , and smell to them ; that time , and better acquaintance with such things , may teach them not to start . Others advise to diversions of the thoughts , as much as may be ; to think quite another way . These rules are contrary to one another , and I think signifie but little to the relief of a poor soul , so distressed . The best rule doubtless is that of the Apostle , Eph. 6.16 . Above all taking the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked . Act your faith my friends , upon your tempted Saviour ; who passed through Temptations before you ; and particularly exercise faith on three things in Christs Temptations . First , Believingly consider , how great variety of Temptations were tried upon Christ ; and of what an horrid blasphemous nature that was , fall down and worship me . Secondly , Believingly consider , that Christ came off a perfect Conqueror in the day of his tryal . Beat Satan out of the field . For he saw what he attempted on Christ was as impossible , as to batter the body of the Sun with Snow-balls . Thirdly , Lastly believe that the benefits of those his victories , and conquests are for you ; and that for your sakes he permitted the Tempter to come so near him . As you find Heb. 2.18 . Heb. 4.15 . If you say true , Christ was tempted as well as I : but there 's a vast difference betwixt his Temptations and mine . For the Prince of this world came and found nothing in him , Ioh. 14.30 . He was not internally defiled , though externally assaulted ; but I am defiled by them as well as troubled . This is a different case . True , it is so , and must be so , or else it had signified nothing to your relief . For had Christ been internally defiled , he had not been a fit Mediator for you . Nor could you have had any benefit either by his Temptations or Sufferings for you . But he being Tempted , and yet still holy , bearing the burden , and still escaping the defilement of sin , hath not only satisfied for the sins you commit , when tempted ; but also gotten an experimental sense of the misery of your condition which is in him , ( though now in glory ) as aspiring of pity and tender compassion to you . Remember , poor Tempted Christian , the God of peace shall shortly tread Satan under thy feet , Rom. 16.20 . Thou shalt set thy foot on the neck of that enemy . And as soon as both thy feet are over the threshold of glory , thou shalt cast back a smiling look ; and say , now Satan do thy worst . Now I am there , where thou canst not come . Mean while , till thou be out of his reach , let me advise thee to go to Jesus Christ , and open the matter to him . Tell him how that base spirit falls upon thee ; yea , sets upon thee even in his presence . Intreat him to rebuke and command him off . Beg him to consider thy case , and say , Lord dost not thou remember how thy own heart was once grieved , though not defiled by his assaults . I have grief and guilt together upon me . Ah Lord , I expect pity and help from thee ; thou knowest the heart of a stranger , the heart of a poor Tempted one . This is singular relief in this case . O try it . Inference 5. Was Christ yet more humbled by his own sympathy with others in their distresses . Hence we learn , that a compassionate spirit towards such as labour under burdens of sin or affliction , is Christ-like , and truly excellent . This was the spirit of Christ ; O be ye like him . Put on as the Elect of God , bowels of mercy , Col. 3.12 . Weep with them that weep , and rejoyce with them that do rejoyce , Rom. 12.15 . It was Cain that said , am I my brothers keeper ? Blessed Paul was of a contrary temper , 2 Cor. 11.29 . Who is weak , and I am not weak ? who is offended and I burn not ? Three things promote sympathy in Christians ; one is , the Lords pity for them ; he doth as it were suffer with me ; in all their afflictions he was afflicted . Isai. 63.9 . Another is the relation we sustain to Gods afflicted people . They are members with us in one body , and the members should have the same care one of another . 1 Cor. 12.25 . The last is , we know not how soon our selves may need from others , what others now need from us . Restore him with the spirit of meekness , considering thy self , lest thou also be tempted , Gal. 6.1 . Inference 6. Did the world help on the Humiliation of Christ by their base and vile usage of him ? Learn hence ; That the Iudgment the world gives of persons and their worth is little to be regarded . Surely it dispenses its smiles and honours very praeposterously and unduly . In this respect among others the Saints are stiled such persons of whom the world is not worthy Heb. 11.38 . ( i. e. ) it doth not deserve to have such choise spirits as these are left in it , since it knows not how to use or treat them . It was the complaint of Salvian above eleven hundred years ago . If any of the Nobility ( saith he ) do but begin to turn to God , presently he looseth the honour of Nobility ; O in how little honour is Christ among Christian people , when Religion shall make a man ignoble ! So that ( as he adds ) many are compelled to be evil , lest they should be esteemed vile . And indeed , if the world give us any help to discover the true worth and excellency of men by , it is by the rule of contraries , for the most part Where it fixes its marks of hatred , we may usually find that which invites our respect and Love. It should trouble us the less to be under the slights and disrespects of a blind world . I could be even proud upon it , ( said Luther ) that I see I have an ill name from the world . And Ierome blessed God that counted him worthy to be hated of the world . Labour to stand right in the Judgement of God , and trouble not thy self for the rash and headlong censures of men . Let wicked men said one cut the throat of my credit , and do as they like best with it ; when the wind of their calumnies hath blown away my good name from me in the way to Heaven , I know Christ will take my name out of the mire , and wash it , and restore it to me again . Inference 7. From the whole of Christs Humiliation in his life , learn you to pass through all the troubles of your life with a contented composed spirit as Christ your forerunner did . He was persecuted , and bare it meekly . Poor , and never murmured . Tempted , and never yielded to the Temptation . Reviled , and Reviled not again . When ye therefore pass through any of these trials , look to Jesus , and consider him . See how he that passed through those things before you , managed himself in like circumstances ; yea , not only beat the way by his pattern and example for you , but hath in every one of those conditions left a blessing behind him for them that follow in his steps . Thanks be to God for Iesus Christ. The TWENTIETH SERMON . JOH . XVII . XI . And now I am no more in the world , but these are in the world ; and I come to thee : holy Father , keep through thine own name , those whom thou hast given me ; that they may be one , as we are . WE now come to the Last and Lowest step of Christs Humiliation , which was in his submitting to Death , even the Death of the Cross. Out of this death of Christ the life of our souls springs up , and in this blood of the Cross , all our mercies swim to us . The blood of Christ runs deep to some eyes . The Judicious Believer sees multitudes , multitudes of inestimable blessings in it . By this Crimson Fountain I resolve to sit down ; and concerning the death of Christ , I shall take distinctly into consideration the preparations made for it , the nature and quality of it . The Deportment and carriage of dying-Jesus . The Funeral-solemnities with which he was buried . And lastly the blessed designs , and glorious ends of his death . The preparatives for his death were six . Three on his own part , and three more by his enemies . The preparations made by himself for it , were the solemn recommendation of his friends to his Father . The institution of a commemorative sign , to perpetuate and refresh the memory of his death in the hearts of his people till he come again . And his pouring out his soul to God by prayer in the garden , which was the posture he chose to be found in , when they should apprehend him . This Scripture contains the first preparative of Christ for death , whereby he sets his house in order , prays for his people , and blesses them before he dies . The love of Christ was ever tender and strong to his people , but the greatest manifestations of it were at parting . And this he manifested two waies especially ; viz. in leaving singular supports , and grounds of comfort with them in his last heavenly Sermon , in Chap. 14.15 , 16. and in pouring out his soul most affectionately to the Father for them in this Heavenly Prayer , Chap. 17. In this Prayer he gives them a Specimen or Sample of that his glorious intercession-work , which he was just then going to perform in Heaven for them . Here his heart overflowed , for he was now leaving them , and going to the Father ; the last words of a dying man are remarkable , how much more of a dying Saviour ? I shall not lanch out into that blessed Ocean of pretious matter contained in this Chapter , but take immediately into consideration , the words that I have read , wherein I find a weighty petition , strongly followed and set home with many mighty Arguments . First , We have here Christs petition , or request in behalf of his people . Not only those on the place , but all others that then did , or afterwards should believe on him . And the sum of what he here requests for them is , that his Father would keep them through his name . Where you have both the mercy , and the means of attaining it . The mercy is to be kept . Keeping implies danger . And there is a double danger obviated in this request ; danger in respect of sin , and danger in respect of ruine and destruction . To both these the people of God lie open in this world . The means of their preservation from both is the name , ( i. e. ) the power of God. This name of the Lord is that strange Tower to which the Righteous flie , and are safe . Prov. 18.10 . Alas , it is not your own strength or wisdom that keeps you , but ye are kept by the mighty power of God. This protecting power of God , doth not however exclude our care and diligence , but implies it ; therefore he adds , ye are kept by the mighty power of God , through faith to Salvation , 1 Pet. 1.5 . God keeps his people , and yet they are to keep themselves in the Love of God , Iude 21 , to keep their hearts with all diligence . Prov. 4.23 . This is the sum of the petition . Secondly , The Arguments with which he urgeth and presses on this request , are drawn partly from his own condition , I am no more in the world , ( i. e. ) I am going to die ; within very few hours I shall be separated from them , in regard of my corporal presence . Partly , from their condition ; but these are in the world . ( i. e. ) I must leave them in the midst of danger ; and partly from the joint interest that his Father and himself had in them . Keep those that thou hast given me . With several other most prevalent pleas which in their proper places shall be anon produced , and displaied to illustrate and confirm this pretious truth , which this Scripture affords us . DOCT. That the Fatherly care , and tender love of our Lord Iesus Christ , was eminently discovered in that pleading prayer , he poured out for his people , at his parting with them . It pertained to the Priest , and Father of the family to bless the rest , especially when they were to be separated from them by death . This was a rite in Israel . When good Iacob was grown old , and the time was come that he should be gathered to his Fathers , then he blessed Joseph , Ephraim , and Manasseth , saying , God before whom my Fathers Abraham and Isaack did walk , the God which fed me all my life long unto this day , the Angel which redeemed me from all evil bless the Lads , Gen. 48.15 , 16. this was * a prophetical and patriarchical blessing . Not that Iacob could bless as God blesses ; he could speak the words of blessing , but he knew the effect , the real blessing it self , depended upon God. And though he blessed authoritatively , yet not potestatively , ( i. e. ) he could as the mouth of God pronounce blessings , but could not confer them . Thus he blessed his Children , as his Father Isaack has also blessed him before he died , Gen. 28.3 . and all these blessings were delivered prayerwise . Now when Jesus Christ comes to die , he will bless his Children also . And therein will discover how much dear and tender love he had for them : having loved his own which were in the world , he loved them to the end , Joh. 13.1 . the last Act of Christ in this world , was an act of blessing . Luk. 24.50 , 51. To prepare this point for use , I will here open . First , The mercies which Christ requested of the Father for them . Secondly , The Arguments used by him to obtain these mercies . Thirdly , Why he thus pleaded for them when he was to die . Fourthly , and Lastly , How all this gives full evidence of Christs tender care and love to his people . First , We will enquire what those mercies and special favours were , which Christ beg'd for his people , when he was to die ? And we find among others , these five special mercies desired for them in this context . First , The mercy of preservation both from sin and danger : so in the text ; Keep through thine own name those whom thou hast given me : which is explained , vers . 15. I pray not that thou shouldst take them out of the world , but that thou shouldst keep them from the evil . We in ours , and the Saints that are gone , in their respective generations have reaped the fruit of this prayer . How else comes it to pass , that our souls are persecuted amidst such a world of Temptations ; and these assisted and advantaged by our own corruptions ? How is it else , that our persons are not ruined , and destroyed amidst such multitudes of potent , and malitious enemies that are set on fire of Hell ? Surely the preservation of the burning bush , of the three children amidst the flames , of Daniel in the den of Lyons , are not greater wonders , than these our eyes do daily behold . As the fire would have certainly consumed , and the Lyons without doubt have rended and devoured , had not God by the interposition of his own hand stopt and hindered the effect ; so would the sin that is in us , and the malice that is in others , quickly ruine our souls and bodies ; were it not that the same hand gard● and keeps us every moment . To that hand into which this prayer of Christ delivered your souls and bodies , do you owe all your mercies , and Salvations , both Temporal and Spiritual . Secondly , Another mercy he prays for , is the blessing of union among themselves . This he joins immediately with the first mercy of preservation , and prays for it , in the same breath , vers . 11. that they may be one , as we are . And well might he joyn them together in one breath , for this union is not only a choise mercy in it self , but a special means of that preservation he had prayed for before . Their union one with another , is a special means to preserve them all . Thirdly , A third desirable mercy that Christ earnestly prayed for , was that his joy might be fulfilled in them , vers . 13. He would provide for their joy , even when the hour of his greatest sorrow was at hand . Yea , he would not only obtain joy for them , but a full joy : that my joy may be fulfilled in them . It is as if he had said , O my Father , I am to leave these dear ones in a world of troubles and perplexities . I know their hearts will be subject to frequent despondencies . O let me obtain the cordials of divine joy for them , before I go . I would not only have them live , but live joyfully . Provide for their fainting hours , reviving cordials . Fourthly , And as a continued spring to maintain all the forementioned mercies : He prays they all may be sanctified through the word of truth , vers . 17. ( i. e. ) more abundantly sanctified than yet they were , by a deeper radication of gratious habits , and principles in their hearts . This is a singular mercy in it self , to have holiness spreading it self over and through their s●uls , as the light of the morning . Nothing is for it self more desirable . And it 's also a singular help to their perseverance , union , and spiritual joy , which he had prayed for before ; and are all advanced by their increasing Sanctification . Fifthly , Lastly , As the complement and perfection of all desireable mercies , he prays that they may be with him , where he is to behold his glory , vers . 24. This is their best and ultimate priviledge they are capable of . The end of his coming down from Heaven , and returning thither again . All runs into this to bring many Sons and daughters unto glory . You see Christ asks no trifles , no small things for his people . No mercies , but the best that both worlds afford will suffice him on their behalf . Secondly , Let us see how he follows his requests , and with what arguments he pleads with the Father for these things . And among others I shall single out six choice ones , which are urged in this Text , or the immediate context . First Argument is drawn from the joint interest that both himself , and Father , have in the persons for whom he prays . All mine are thine , and thine are mine . vers . 10. As if he should say , Father , behold and consider the persons I pray for , they are not aliens , but children ; yea , they are thy children , as well as mine . The very same on whom thou hast set thy eternal love , and in that love hast given them unto me . So that they are both thine , and mine . Great is our interest in them , and interest draws care , and tenderness . Every one cares for his own , provides for , and secures his own . Propriety ( even amongst creatures ) is fundamental to our labour , care and watchfulness . They would not so much prize life , health , estates , or children , if they were not their own . Lord these are thine own , by many ties , and titles : O therefore keep , comfort , sanctifie and save them , for they are thine . What a mighty plea is this ? Surely Christians , your Intercessor is skilful in his work , your Advocate wants no eloquence , or ability to plead for you . The Second Argument , and that a powerful one , treads as I may say upon the very heel of the former , in the next words : And I am glorified in them . q. d. My glory and honour is infinitely dear to thee , I know thy heart is set intently upon the exalting , and glorifying of thy Son ; now what glory have I in the world , but what comes from my people ? Others neither can , nor will glorifie me . Nay , I am daily blasphemed , and dishonoured by them . These are they from whom my active glory and praise in the world must rise . 'T is true , both thou and I have glory from other creatures objectively , the works that we have made , and imprest our power , wisdom and goodness upon , do so glorifies us . And honour we have from our very enemies , accidentally . Their very wrath shall praise us : but for active and voluntary praise , whence comes this but from the people that were formed for that very purpose . Should these then miscarry and perish where shall my manifestive , and active glory be ? And from whom shall I expect it ? So that here his propriety , and glory are pleaded with the Father to prevail for those mercies , and they are both great and valuable things with God. What dearer , what nearer to the heart of God ? A Third Argument . And yet to make all fast and sure he adds in the beginning of this , vers . 11. a third Argument in these words , And now I am no more in the world . Where we must consider the sense of it as a proposition , and the force of it is an argument . This proposition I am no more in the world , is not to be taken simply and universally as if in no sense Christ should be any more in this world ; but only respectively as to his corporal presence , this was in a little time to be removed from his people , which had been a sweet spring of comfort to them in all their troubles . But now it might have been said to the pensive disciples , as the sons of the Prophets said to Elisha a little before Eliahs translation ; know ye not that your Master shall be taken from your heads to day ? This comfortable enjoyment must be taken from them : this is the sense . And here lies the Argument ; Father , consider the sadness and trouble I shall leave my poor Children under . Whilst I was with them , it was a sweet relief to their souls , whatever troubles they met with . In all doubts , fears and dangers , they could repair to me . In all their straights and wants I still supplied them . They had my counsels to direct them , my reproofs to reduce them , my comfort to support them ; yea , the very sight of me was an unspeakable joy and refreshment to their souls : but now the hour is come , and I must be gone . All the comfort and benefit they had from my presence among them is now cut off . And except thou do make up all this to them another way ; what will become of these children , when their Father is gone ? What will be the case of the poor Sheep , and tender Lambs , when the Shepherd is smitten ? Therefore ( O my Father ) look thou after them . See to them , for they are thine , as well as mine , I am glorified in them , and now leaving them , and removing out of this world from them . A Fourth Argument . And yet to move and engage the Fathers care and love for them , he subjoins another great consideration in the very next words , drawn from the danger he leaves them in . But these are in the world . The world is a sinful , infecting , and unquiet place : it lies in wickedness , and a hard thing it will be for such poor , weak , imperfect creatures to escape the pollutions of it . Or if they do , yet the troubles , persecutions , and strong oppositions of it they cannot escape . Seeing therefore I must leave thine own dear children as well as mine , and those from whom my glory is to rise ; in the midst of a sinful , troublesom , dangerous world , where they can neither move backward nor forward without danger of sin , or ruine : O since the case stands so , look after them , provide for them , and take special care for them all . Consider who they are , and where I leave them . They are thy children , to be left in a strange Country . Thy Souldiers , in the Enemies quarters . Thy Sheep , in the midst of Wolves . Thy pretious Treasure among Thieves . A Fifth Argument . And yet he hath not done , for he resolves to tug for the mercies he had asked , and will not come off with a denial ; and therefore adds another Argument in the next words ; And I come to thee . As his leaving them was an Argument , so his coming to the Father is a mighty Argument also . There is much in these words I come to thee [ I , ] thy beloved Son , in whom thy soul delighteth . I to whom thou never deniedst any any thing . 'T is not a stranger , but a Son : not an adopted , but the only begotten Son. 'T is I that [ come . ] I am now coming to thee apace my Father . I come to thee , swiming through a bloody Ocean . I come treading every step of my way to thee in blood , and unspeakable sufferings ; and all this for the sake of those dear ones I now pray for . Yea , the design and end of my coming to thee , is for them . I am coming to Heaven in the capacity of an Advocate , to plead with thee for them . And I come to [ thee ] my Father , and their Father ; my God and their God. Now then , since I that am so dear , come through such bitter pangs , to thee so dear , so tender hearted a Father ; and all this on their score and account : Since I do but now as it were begin , or give them a little tast of that intercession-work which I shall live for ever to perform for them in Heaven : Father hear , Father grant what I request . O give a comfortable handsel of those good things , which I am coming to thee for , and which I know thou wilt not deny me . The Sixth Argument . And to close up all , he tells the Father , how careful he had been to observe , and perform that trust which was committed to him . Whilst I was with them in the world I kept them in thy name : those that thou gavest me , I have kept ; and none of them is lost , but the son of perdition , ver . 12. And thus lies the Argument : Thou committest to me a certain number of elect souls , to be redeemed by me ; I undertook the trust , and said , if any of these be lost ; at my hand let them be required . I will answer them every one to thee . In pursuance of which trust , I am now here on the earth , in a body of flesh . I have been faithful to a point . I have redeemed them ( for he speaks of that as finished and done , which was now ready to be done ) I have kept also , and confirmed them hitherto : and now Father I commit them to thy care . Lo here they are , not one is lost , but the son of perdition , who was never given . With how great care , have I been careful for them ! O let them not fail now . Let not one of them perish . Thus you see what a nervous , argumentative , pleading prayer Christ poured out to the Father for them at parting . The next enquiry is , why he thus prayed and pleaded with God for them , when he was to die ? And certainly it was not because the Father was unwilling to grant the mercies he desired for them . No , they came not off with difficulty , nor were they wrested by meer importunity out of the hand of an unwilling and backward person . For he tells us in Joh. 16.27 . the Father himself loveth you ; ( i. e. ) he is propense enough of his own accord , to do you good . But the reasons of this exceeding importunity are , First , He foresaw a great trial then at hand ; yea , and all the after trials of his people as well as that . He knew how much they would be sifted , and put to it in that hour , and power of darkness that was coming . He knew their faith would be shaken , and greatly staggered , by the approaching difficulties , when they should see their Shepherd smitten , and themselves scattered . The Son of man delivered into the hands of Sinners , and the Lord of Life hang dead upon the tree ; yea sealed up in the grave . He foresaw what straights his poor people would fall into , betwixt a busie Devil , and a bad heart : therefore he prays , and pleads with such importunity , and ardency for them that they might not miscarry . Secondly , He was now entring upon his intercession-work in Heaven , and he was desirous in this prayer to give us a Specimen , or sample of that part of his work before he left us ; that by this we might understand what he would do for us , when he should be out of our sight . For this being his last on earth , it shews us what affections , and dispositions he carried hence with him ▪ and satisfies us that he who was so earnest with God on our behalf , such a mighty pleader here , will not forget us , or neglect our concerns in the other world . Yet Reader , I would have the alwaies to remember , that the intercession of Christ in Heaven is carried at a much higher rate than this . It 's performed in a way more suitable to that state of honour to which he is now exalted . Here he used prostrations of Body , cries , and tears in his prayers . There it 's carried in a more majestick , and with more state , becoming an exalted Jesus . But yet in this he hath left us a special assistance , to discover much of the frame , temper , and working of his heart now in Heaven towards us . Thirdly , and Lastly , He would leave this as a standing monument of his Father-like care and love to his people to the end of the world . And for this it is conceived : Christ delivered this prayer so publickly not withdrawing from the Disciples to be private with God , as he did in the Garden ; but he delivers it in their presence , these things I speak in the world : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the ●ircumstance of place [ in the world ] doth plainly speak it to be a publick prayer . And not only was it publickly delivered , but it was also by a singular providence recorded at large by Iohn , though omitted by the other Evangelists : that so it might stand to all generations , for a testimony of Christs tender care and Love to his people . Fourthly , If you ask how this gives evidence of Christs tender care and Love to his people ? which is the last enquiry . I answer in few words . For the thing is plain and obvious . It appears in these two particulars . First , His Love and care manifest in the choice of mercies for them . He doth not pray for health , honour , long life , riches , &c. but for their preservation from sin , spiritual joy in God , sanctification and eternal glory . No mercies but the very best in Gods treasure will content him . He was resolved to get all the best mercies for his people , the rest he is content should be dispensed promiscuously by providence . But these he will settle as an heritage upon his children . O see the Love of Christ ; Look over all your spiritual inheritance in Christ , compare it with the richest , fairest , sweetest inheritance on earth ; and see what poor things these are to yours . O the care of a dear Father ! O the love of a Saviour ! Secondly , Besides what an evidence of his tenderness to you , and great care for you was this , that he should so intently , and so affectionately mind , and plead your concerns with God , at such a time as this was ; even when a world of sorrow was heming him in on every side . A cup of wrath mixed , and ready to be delivered into his hand . At that very time , when the clouds of wrath grew black , a storm coming , and such as he never felt before : when one would have thought , all his care , thoughts , and diligence should have been imployed on his own account , to mind his own sufferings ; no , he doth as it were forget his own sorrows , to mind our peace and comfort . O Love unspeakable ! Corollary 1. If this be so , that Christ so eminently discovered his care and love for his people in this parting hour . Then hence we conclude , the perseverance of the Saints is unquestionable . Do you hear how he pleads , how he begs , how he fills his mouth with arguments , how he chooseth his words , and sets them in order , how he winds up his Spirit to the very highest pin of zeal and fervency ? and can you doubt of success ? can such a Father deny the importunity , and strong reasonings and pleadings of such a Son ! O it can never be . He cannot deny him . Christ hath the art and skill of prevailing with God. He hath ( as in this appears ) the tongue of the Learned . If the heart or hand of God were hard to be opened , yet this would open them ; but when the Father himself loveth us , and is inclined to do us good : who can doubt of Christs success ? that which is in motion , is the more easily moved . The cause Christ manageth in Heaven for us , is Just , and Righteous . The manner in which he pleads , is powerful ; and therefore the success of his suit is unquestionable . The Apostle professeth , 2 Cor. 1.3 . we can do nothing against the truth . He means it in regard of the bent of his heart , he could not move against truth and Righteousness . And if a holy man cannot , much less will a holy God. If Christ undertake to plead the cause of his people with the Father , and use his oratory with him ; there is no doubt but he carries it . Every word in this prayer is a chosen shaft , drawn to the head , by a strong and skilful hand : you need not question but it goes home to the white , and hits the mark aimed at . Doth he pray , Father keep through thine own name , those thou hast given me ? Sure they shall be kept , if all the power in Heaven can keep them . O think on this , when dangers surround your souls or bodies . When fears and doubts are multiplied within . When thou art ready to say in thy hast , all men are liers , I shall one day perish by the hand of sin , or Satan . Think on that incouragement Christ gave to Peter , Luke 22.31 . I have prayed for thee . Corollary . 2. Again hence we learn , that Argumentative prayers are excellent prayers . The strength of every thing is in its joints . There lies much of the strength of prayer also . How strongly jointed , how nervous , and argumentative was this prayer of Christ ? Some there are indeed that think we need not argue and plead in prayer with God , but only present the matter of our prayers to him , and let Christ alone ( whose office it is ) to plead with the Father . As if Christ did not present our pleas and arguments , as well as simple desires to God. As if the choisest part of our prayers must be kept back , because Christ presents our prayers to God. No , no , Christs pleading is one thing , ours another . His and ours are not opposed , but subordinated . His pleading doth not destroy , but makes ours successful . God calls us to plead with him , Isai. 1.18 . come now , let us reason together . God ( as one observes ) reasoneth with us by his word and providences outwardly , and by the motions of his Spirit inwardly : but we reason with him by framing ( through the help of his Spirit , ) certain holy arguments , grounded upon allowed principles , drawn from his nature , name , word or works . And it is condemned as a very sinful defect in Professors , that they did not plead the Churches cause with God. Jer. 30.13 . There is none to plead thy cause , that thou maist be bound up . What was Iacobs wrestling with the Angel , but his holy pleading , and importunity with God ? And how well it pleased God , let the event speak . As a Prince he prevailed , and had power with God. On which instance a Worthy thus glosseth . Let God frown , smite or wound , Iacob is at a point , a blessing he came for , and a blessing he will have ; I will not let thee go ( saith he ) unless thou bless me . His limbs , his life might go ; but there is no going for Christ without a pawn , without a blessing . This is the man , now what is his speed ? the Lord admires him , and honours him to all generations . What is thy name saith he ? q. d. I never met with such a man , titles of honour are not worthy of thee . Thou shalt be called , not Iacob a shepherd with men , but Iacob a Prince with God. Nazianzen said of his sister Gorgonia , that she was modestly impudent with God. There was no putting her off with a denial . The Lord on this account hath honoured his Saints with the title of his Recorders , men fit to plead with him , as that word [ mazkir ] signifies . Isai. 62.6 . Ye that make mention of the Lord keep not silence , give him no rest ; it notes the office of him that recorded all the memorable matters of the King , and used to suggest seasonable Items , and Memorandums of things to be done . By these holy pleadings the King is held in his Galleries : as it is Cant. 7.5 . I know we are not heard either for our much speaking , or our excellent speaking ; 't is Christs pleading in Heaven , that makes our pleading on earth available : but yet surely when the spirit of the Lord shall suggest proper arguments in prayer , and help the humble suppliant , to press them home believingly and affectionately : when he helps us to weep and plead , to groan and plead ; God is greatly delighted in such prayers . Thou saidst I will surely do the good . Said Iacob Gen. 32.12 . It 's thine own free promise . I did not go on mine own head , but thou bidst me go , and encouragest me with this promise . O this is taking with God. When by the spirit of Adoption we can come to God , crying , Abba , Father . Father hear , forgive , pity and help me : am I not thy Child ? thy Son , or Daughter ? to whom may a Child be bold to go , with whom may a Child have hope to speed , if not with his Father ? Father hear me . The Fathers of our flesh are full of bowels , and pity their children , and know how to give good things to them , when they ask them : when they ask bread , or cloaths , will they deny them ? And is not the Father of Spirits more full of bowels , more full of pity ? Father hear me . This is that kind of prayer which is melody in the ears of God. Corollary . 3. What an excellent pattern is here , for all that have the charge and government of others committed to them ; whether Magistrates , Ministers , or Parents : to teach them how to acquit themselves towards their relations , when they come to die . Look upon dying Jesus , see how his care and love to his people flamed out when the time of his departure was at hand . Surely as we are bound to remember our Relations every day , and to lay up a stock of prayers for them in the time of our health ; so it becomes us to imitate Christ in our earnestness with God for them , when we die . Though we die , our prayers die not with us They out-live us , and those we leave behind us in the world , may reap the benefit of them , when we are turned to dust . For my own part I must profess before the world that I have a high value for this mercy . And do from the bottom of my heart bless the Lord , who gave me a Religious and tender Father : who often poured out his soul to God for me . He was one that was inwardly acquainted with God , and being full of bowels to his children , often carried them before the Lord : prayed and pleaded with God for them : wept and made supplication for them . This stock of prayers and blessings left by him before the Lord , I cannot but esteem above the fairest inheritance on earth . O it is no small mercy to have thousands of fervent prayers lying before the Lord , filed up in Heaven for us . And oh that we would all be faithful to this duty . Surely our love , especially to the souls of our Relations , should not grow cold , when our breath doth . O that we would remember this duty in our lives , and if God give opportunity and ability , fully discharge it when we die : considering as Christ did , we shall be no more but they are in this world . In the midst of a defiled , tempting troublesom world . It 's the last office of Love that ever we shall do for them . After a little while we shall be no longer sensible how it is with them . ( for as the Church speaks , Isai. 63.16 . Abraham is ignorant of us , and Israel acknowledgeth us not ) what Temptations , and troubles may befal them we do not know . O imitate Christ your pattern . Corollary 4. To Conclude , Hence ye may see what an high esteem and pretious value Christ hath of Believers ; this was the treasure which he could not be quiet , he could not die , till he had secured it in a safe hand . I come unto thee , holy Father , keep through thine own name those whom thou hast given me . Surely , Believers are dear to Jesus Christ. And good reason , for he hath paid dear for them . Let his dying language , this last farewel speak for him , how he prized them . The Lords portion is his people , Jacob is the Lott of his inheritance . Deut. 32.9 . They are a peculiar treasure to him above all the people of the earth . Exod. 19.5 . What is much upon our hearts when we die , is dear to us indeed . O how pretious , how dear should Jesus Christ be to us ! were we first and last upon his heart ? did he mind us , did he pray for us , did he so wrestle with God about us when the sorrows of death compassed him about ? how much are we engaged not only to love him , and esteem him whilst we live ; but to be in pangs of love for him , when we feel the pangs of death upon us ! To be eyeing him , when our eye-strings break . To have hot affections for Christ , when our hands and feet grow cold . The very last whisper of our departing soul should be this , Blessed be God for Iesus Christ. The TWENTY FIRST SERMON . I COR. XI . XXIII , XXIV , XXV . — The Lord Iesus the same night in which he was betrayed , took bread ; and when he had given thanks , he brake it ; and said , take eat , this is my body , which is broken for you ; this do in remembrance of me . After the same manner also he took the Cup , when he had supped , saying , this Cup is the New-Testament in my blood , this do , as oft as ye drink it , in remembrance of me . CHrist had no sooner recommended his dear charge to the Father , but ( the time of his death hasting on ) he institutes his last Supper to be the lasting memorial of his death in all the Churches , until the second coming : therein graciously providing for the comfort of his people , when he should be removed out of their sight . And this was the second preparative act of Christ in order to his death : he will set his house in order , and then die . This his second Act , manifests no less love than the former . It 's like the plucking off the ring from his finger , when ready to lay his neck upon the block , and delivering it to his dearest friends , to keep that as a memorial of him . Take this , &c. in remembrance of me . In the words read , are four things noted by the Apostle , about this Last and Lovely Act of Christ. viz. the Author , time , institution , and end of this holy and solemn ordinance . First , The Author of it : The Lord Iesus , it 's an effect of his Lordly power , and royal authority . Matth. 28.18 . And Iesus came and spake unto them saying , all power is given unto me in Heaven and earth ; go ye therefore . The government is upon his shoulder . Isai. 9.6 . He shall bear the glory . Zech. 6.13 . Who but he that came out of the bosom of the Father , and is acquainted with all the counsels that are there , knows what will be acceptable to God ? And who but he can give creatures by his blessing , their Sacramental efficacy and vertue . Bread and Wine are naturally fit to refresh , and nourish our bodies ; but what fitness have they to nourish souls ? Surely , none but what they receive from the blessing of Christ that institutes them . Secondly , The time when the Lord Jesus appointed this ordinance . In the same night in which he was betrayed . It could not be sooner , because the passover must first be celebrated ; nor later , for that night he was apprehended . It is therefore emphatically expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that same night , that night for ever to be remembred . He gives that night a cordial draught to his Disciples , before the conflict . He settles that night an Ordinance in the Church , for the confirmation and consolation of his people , in all generations to the end of the world . By instituting in that night , he gives abundant evidence of his care for his people , in spending so much of that little , very little time he had left , on their account . Thirdly , The Institution it self , in which we have , the memorative , significative , instructive signs , and they are Bread and Wine . And the glorious mysteries represented , and shadowed forth by them , viz. Jesus Christ crucified ; the proper New-Testament nourishment of Believers . Bread and Wine are choice creatures ; and do excellently shadow forth the flesh and blood of crucified Jesus : And that both in their natural usefulness , and manner of preparation . Their usefulness is very great ; Bread is a creature necessary to uphold and maintain our natural life . Therefore it 's called the staff of bread , Isai. 3.1 . Because as as a feeble man depends and leans upon his staff , so doth our feeble spirits upon bread . Wine was made to chear the heart of man , Iudg. 9.13 . They are both useful and excellent creatures . Their preparations to become so useful to us , is also remarkable . The Corn must be ground in the Mill : the Grapes torn and squeesed to pieces in the Wine-prefs , before we can either have Bread or Wine . And when all this is done , they must be received into the body , or they nourish not . So that these were very fit creatures , to be set apart for this use and end . If any object , it 's true , they are good creatures , but not pretious enough to be the signs of such profound , and glorious Mysteries . It was worth the creating of a new creature , to be the sign of the new Covenant . Let him that thus objects , ask himself , whether nothing be pretious without pomp ? The pretiousness of these Elements , is not so much from their own natures , as their use and end ; and that makes them pretious indeed . A Loadstone at Sea , is much more excellent than a Diamond , because more useful . A peniworth of wax applyed to the Label of a Deed , and sealed , may in a minute have its value raised to thousands of pounds . These creatures receive their value , and estimation on alike account . Nor should it at all remain a wonder to thee , why Christ should represent himself by such mean and common things : when thou hast well considered , that the excellency of the picture is in its similitude , and conformity to the original ; and that Christ was in a low , sad , and very abased state , when this picture of him was drawn ; he was then a man of sorrows . These then as lively signs shadow forth a crucified Jesus . Represent him to us in his red garments . This pretious Ordinance may much more than Paul , say to us , I alwaies bear about in my body , the dying of the Lord Iesus . That 's the thing it signifies . Fourthly , Lastly , Take notice of the use , design , and end of this institution . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in remembrance , or for a memorial of me . O there 's much in this . Christ knew how apt our base hearts would be to lose him , amidst such a throng of sensible objects , as we here converse with . And how much that forgetfulness of him and of his sufferings , would turn to our prejudice , and loss . And therefore doth he appoint a sign to be remembred by , as oft as ye do this ye shew forth the Lords death till he come . Hence we shall observe , suitable to the design of this discourse , DOCT. That the Sacramental memorial Christ left with his people , is a special mark of his care , and love for them . What! to order his picture ( as it were ) to be drawn , when he was dying , to be left with his Spouse ? to rend his own flesh , and set abroch his own blood , to be meat and drink for our souls ! O what manner of love was this ! 'T is true , his Picture in the Sacrament is full of scars , and wounds ; but these are honourable scars , and highly grace and commend it to his Spouse , for whose dear sake he here received them . They are marks of Love and Honour . And he would be so drawn , or rather he so drew himself , that as oft as his people look'd upon that portraicture of him ; they may remember , and be deeply affected with those things , he here endured for their sakes . These are the wounds my dear Husband Jesus received for me . These are are the marks of that Love , which passes the Love of creatures . O see the Love of a Saviour ! This is that Heavenly Pelican that feeds his young with his own blood . We have read of pitiful and tender women that have eaten the flesh of their own children , Lamb. 4.10 . But where is that woman recorded , that gave her own flesh and blood to be meat and drink to her children ? Surely , the Spouse may say of the Love of Christ , what David in his Lamentations said of the Love of Ionathan , thy Love to me was wonderful , passing the Love of women . But to prepare the point to be meat indeed , and drink indeed to thy soul ; Reader , I shall discuss briefly these three things , and hasten to the application . First , What it is to remember the Lord Jesus in the Sacrament . Secondly , What aptitude there is in that Ordinance , so to bring him to our remembrance . Thirdly , How the care and Love of Christ is discovered , by leaving such a memorial of himself within us . First , What it is to remember the Lord Jesus in the Sacrament ? Remembrance properly , is the return of the mind to an object , about which it hath been formerly conversant . And it may so return to a thing it hath conversed with before , two waies ; speculatively , and transciently ; or affectingly , and permanently . A speculative remembrance , is only to call to mind the history of such a person , and his sufferings . That Christ was once put to death in the flesh . An affectionate remembrance is when we so call Christ and his death to our minds , as to feel the powerful impressions thereof upon our hearts . Thus , Matth. 26.75 . Peter remembred the words of the Lord , and went out , and wept bitterly . His very heart was melted with that remembrance ; his bowels were pained , he could not hold , but went out , and wept abundantly . Thus Ioseph when he saw his brother Benjamin , whose sight refreshed the memory of former daies , and endearments , was greatly affected , Gen. 43.29 , 30. And he lift up his eyes , and saw his brother Benjamin , his mothers Son ; and said , is this your younger brother of whom ye spake to me ? and he said God be gracious unto thee my Son. And Joseph made haste , for his bowels did yearn upon his brother , and he sought where to weep ; and he entred into his Chamber and wept there . Such a remembrance of Christ , is that which is here intended . This is indeed a gratious remembrance of Christ , the former hath nothing of grace in it . The time shall come , when Iudas that betrayed him ; and the Iews , that pierced him , shall hystorically remember what was done , Rev. 1.7 . Behold he cometh with clouds , and every eye shall see him ; and they also which pierced him ; and all kindreds of the earth , shall wail because of him . They I say Iudas shall remember , this is he whom I perfidiously betrayed . Pilate shall remember , this is he whom I sentensed to be hanged on the tree , though I was convinced of his innocency . Then the Souldiers shall remember , this is that Face we spet upon , that head we crowned with thorns : Lo this is he whose side we pierced , whose hands and Feet we once nailed to the Cross. But this remembrance will be their torment , not their benefit . It is not therefore a bare hystorical speculative ; but a gratious , affectionate , impressive remembrance of Christ , that is here intended : and such a remembrance of Christ , supposes and includes . First , The saving knowledge of him . We cannot be said to remember what we never knew ; nor to remember savingly , what we never knew savingly . There have been many previous , sweet , and gratious transactions , dealings , and intimacies betwixt Christ and his people , from the time of their first happy acquaintance with him ; much of that sweetness they have had in former considerations of him , and hours of communion with him , are lost , and gone . For nothing is more volatile , hazardous , and inconstant than our Spiritual comforts : but now , at the Table , there our old acquintance is renewed , and the remembrance of his goodness and Love refreshed and revived . We will remember thy Love more than wine , the upright Love thee , Cant. 1.4 . Secondly , Such a remembrance of Christ includes faith in it . Without discerning Christ at a Sacrament there is no remembrance of him ; and without faith , no discerning Christ there . But when the pretious eye of faith , hath espied Christ under that vail ; it presently calls up the affections , saying , come see the Lord. These are the wounds he received for me . This is he that Loved me , and gave himself for me . This is his flesh , and that his blood ; sic Occulos , sic ille Manus , &c. so his Arms were stretched out upon the Cross , to embrace me . So his blessed Head hung down , to kiss me . Awake my Love , rouze up my Hope , flame out my Desires ; come forth O all ye powers and affections of my soul ; come see the Lord. No sooner doth Christ by his Spirit call to the Believer , but faith hears ; and discerning the voice , turns about like Mary , saying , Rabboni , my Lord , my Master . Thirdly , This remembrance of Christ includes suitable impressions made upon the affections , by such a sight and remembrance of him . And therein lies the nature of that pretious thing which we call communion with God. Various representations of Christs are made at the Table . Sometimes the soul there calls to mind the infinite wisdom , that so contriv'd and laid the glorious and mysterious design , and project of redemption . The effect of this is wonder and admiration . O the manifold wisdom of God! Eph. 3.10 . O the depths , the heights , the length , the breadth of this wisdom ! I can as easily span the heavens , as take the just demensions of it . Sometimes a representation of the severity of God is made to the soul at that Ordinance . O how inflexible and severe is the Justice of God. What no abatements ! No sparing mercy ! not to his own Son ! this begets a double impression on the heart . First , Just and deep indignation against sin . Ah cursed sin ! 'T was thou usedst my dear Lord so . For thy sake he underwent all this . If thy vileness had not been so great , his sufferings had not been so many . Cursed sin , thou wast the knife that stab'd him . Thou the sword , that pierced him . Ah what revenge it works ! I remember it 's storied of one of the Kings of France , that hearing his Bishop ( as I remember it was Remigius ) read the Historie of Christs trial and execution , and hearing how barbarously they had used Christ ; he was moved with so tragical and pathetical a Historie , to great indignation against Pilate , the Jews , and the rude and bloody Souldiers , and could not contain himself ; but cried out as the Bishop was reading , O that I had been there with my French-men , I would have cut all their throats , who so barbarously used my Saviour . To allude to this : When the Believer considers and remembers that sin put Christ to all that shame and ignominy ; that he was wounded for our transgressions ; he is filled with hatred of sin , and cries out , O sin , I will revenge the blood of Christ upon thee ! thou shalt never live a quiet hour in my heart . And , Secondly , It produces an humble adoration of the goodness , and mercy of God ; to exact satisfaction for our sins , by such bloody stripes from our surety . Lord , what if this wrath had seised on me , as it did on Christ ; what had been my condition then ! If these things were done in the green tree , what had been the cafe of the dry tree ? Sometimes representations ( and not common ones ) are made of the Love of Christ , who assumed a body and soul on purpose to bear the wrath of God for our sins . And when that surpassing Love breaks out in its glory upon the soul , how is the soul transported , and ravished with it ! crying out , what manner of Love is this ! Here 's a Love large enough to go round the heavens , and the Heaven of heavens . Who ever loved after this rate , to lay down his life for enemies ! O Love unutterable , and unconceivable ! How glorious is my Love in his red garments ! Sometimes the fruits of his death are there gloriously displaied . Even his satisfaction for sin , and the purchase his blood made of the eternal inheritance . And this begets thankfulness , and confidence in the soul. Christ is dead , and his death hath satisfied for my sin . Christ is dead therefore my soul shall never die . Who shall separate me from the Love of God ? These are the fruits , and this is the nature of that remembrance of Christ , here spoken of . Secondly , What aptitude , or conducency is there in this Ordinance , to bring Christ so to remembrance ? Much every way . For it is a sign by him appointed to that end ; and hath ( as Divines well observe ) a threefold use and consideration : viz. as it is memorative , as it is significative , and as it is instructive . First , As it is memorative , and so it hath the nature and use of a pledge , or token of Love , left by a dying , to a dear surviving friend . And so the Sacrament as was said before , is like a Ring pluckt off from Christs Finger , or a Bracelet from his Arm ; or rather his Picture from his Breast , delivered to us with such words as these , as oft as you look on this , rememember me . Let this help to keep me alive in your remembrance when I am gone , and out of your sight . It conduces to it also . Secondly , As it is a significative sign , most aptly signifying both . his bitter sufferings for us , and our strict and intimate union with him . Both which have an excellent usefulness to move the heart , and its deepest affections at the remembrance of it . The breaking of the Bread , and shedding forth the Wine signifies the former ; our eating , drinking , and incorporating them , is a lively signification of the other . Thirdly , Moreover this Ordinance hath an excellent use , and advantage for this affectionate remembrance of Christ , as it is an instructive sign . And it many waies instructs us , and enlightens our mind , particularly in these truths which are very affecting things . First , That Christ is the Bread on which our souls live : proper meat and drink for Believers : the most excellent New-Testament food . It 's said , Psal. 78.25 . man did eat Angels food : He means the manna , that fell from Heaven . Which was so excellent , that if Angels who are the noblest creatures , did live-upon material food ; they would choose this above all to feed on . And yet this was but a Type and weak shadow of Christ , on whom Believers feed . Christ makes a royal feast , of his own flesh and blood . Isai. 25.6 . all our delicates are in him . Secondly , It instructs us that the New-Testament is now in its full force , and no sustantial alteration can be made in it , since the the Testator is dead ; and by his death hath ratified it . So that all the excellent promises and blessings of it are now fully confirmed to the believing soul. Heb. 9.16 , 17. All these , and many more choice truths are we instructed in by this sign . And all these waies it remembers us of Christ , and helps powerfully to raise , warm , and affect our hearts with that remembrance of him . Thirdly , The last enquiry is , how Christ hath hereby left such a special mark of his care for , and love to his people . And that will evidently appear , if you consider these five particulars . First , This is a special mark of the care and Love of Christ , in as much as hereby he hath made abundant provision , for the confirmation and establishment of his peoples faith to the end of the world . For this being an evident proof that the New-Testament is in its full force , ( Matth. 26.28 . this is the Cup of the New-Testament in my blood : ) it tends as much to our satisfaction , as the legal execution of a deed , by which we hold and enjoy our estate . So that when he saith take , eat , it is as much as if God should stand before you at the Table with Christ , and all the promises in his hand ; and say , I deliver this to thee as my deed . What think you , doth this promote and confirm the faith of a Believer ? if it do not , what doth ? Secondly , This is a special mark of Christs care and Love , in as much as by this he hath made like abundant provision for the enlargement of his peoples joy and comfort . Believers are at this Ordinance , as Mary was at the Sepulcher , with fear , and great joy . Matth. 28.8 . Come Reader , speak thy heart , if thou be one that heartily lovest Jesus Christ , and hast gone many daies , possibly years , mourning and lamenting because of the inevidence and cloudiness of thine interest in him : that hast sought him sorrowing , in this Ordinance , and in that ; in one duty , and another ; if at last Christ should take off that mask , that cruel covering ( as one calls it ) from his face , and be known of thee in breaking bread . Suppose he should by his Spirit whisper thus in thine ear , as thou sittest at his Table , dost thou indeed so prize , esteem and value me ? will nothing but Christ and his Love content and satisfie thee ? then , as sweet , lovely and desireable as I am , know that I am thine . Take thine own Christ into the arms of thy faith this day . Would not this breed in thy soul a joy transcendent to all the joys and pleasures in this world ? what thinkest thou of it ? Thirdly , Here is a signal mark of Christs care and Love , in as much as this is one of the highest and best helps for the mortification of the corruptions of his people . Nothing tends more to the killing of sin , than this doth . Christs blood as it's food to faith , so it 's poyson to our Lusts. O what a Pill is wrapt up in that Bread ! what an excellent Potion is in that Cup , to purge the soul ? One calls that Table an Altar , on which our corruptions are sacrificed , and slain before the Lord. For how can they that there see what Christ suffered for sin , live any longer therein ? Fourthly , Moreover , his care and Love appear in providing such bellows as these , to excite and blow up his peoples Love into a lively flame . When Ioseph made himself known to his Brethren ; I am Ioseph your Brother , whom ye sold , be not grieved ; Oh , what a showr of tears , and dear affections was there ? How did they fall upon each others necks ! so that the Aegyptians wondred at the matter . How doth the soul ( if I may so speak ) passionately love Jesus Christ at such a time ? O what a Christ is my Christ ! the fairest among ten thousand . What hath he done , what hath he suffered for me ! what great things hath my Jesus given , and what great things hath he forgiven me ! a world , a thousand worlds , cannot shew such another . Here it 's melted down by Love at his feet . It 's pain'd with Love. Fifthly , To conclude , Christs care and Love are farther manifested to his people in this Ordinance , as it is one of the strongest bonds of union betwixt themselves , that can bee . 1 Cor. 10.17 . We being many , are one bread , and one body ; for we are all partakers of that one bread . And though through our corruptions , it falls out , that that which was intended for a bond of union , proves a bond of contention ; yet in as much as by this it appears , how dearly Christ Loved them , for as much also as here they are sealed up to the same inheritance , their dividing corruptions here slain , their Love to Christ , and consequently to each other , here improved ; it is certainly one of the strongest ties in the world , to wrap up gratious hearts in a bundle of Love. And thus I have dispatcht the doctrinal part of this point . The improvement of it is in the following Inferences . Inference 1. Did Christ leave this Ordinance with his Church , to preserve his remembrance among his people ? then surely Christ foresaw , that notwithstanding what he is , hath done , suffered and promised , yet to do for his people , they will for all this be still apt to forget him . A man would think that such a Christ should never be one whole hour together out of his peoples thoughts , and affections . that where ever they go , they should carry him up and down with them , in their thoughts , desires , and delights . That they should let their thoughts work towards Christ , as the longing thoughts of her that is with Child , do work after that she longs for . That they should lie down with Christ in their thoughts at night , and when they awake , be still with him . That their very dreams in the night should be sweet visions of Christ , and all their words savour of Christ. But O the baseness of these hearts ! Here we live and converse in a world of sensible objects , which like a company of thieves , rob us of our Christ ; and lay the dead Child in his room . Woe is me , that it should be so with me , who am so obliged to Love him ! though he be in the highest glory in Heaven , he doth not forget us ; he hath graven us upon the palms of his hands , we are continually before him . He thinks on us , when we forget him . The whole honour and glory paid him in Heaven by the Angels , cannot divert his thoughts one moment from us , but every trifle that meets us in the way , is enough to divert our thoughts from him . Why do we not abhor and loath our selves for this ? What is it a pain , a burden , to carry Christ in our thoughts about the world ? as much a burden if thy heart be spiritual , as a Bird is burdened by carrying his own wings . Will such thoughts intrude unseasonably , and thrust greater things than Christ out of our minds ? For shame Christian , for shame , let no● thy heart play the wanton , and gad from Christ after every vanity . In Heaven nothing else takes up the thoughts of Saints to eternity ; and yet there is no tireing , no saciety . O learn to live nearer that heavenly life . Never leave praying , and striving , till thou canst say as it is , Psal. 63.5 . My soul shall be satisfied as with marrow and fatness , and my mouth shall praise thee , with joyful lips ; whilst I remember thee on my bed , and meditate on thee in the night watches . Inference 2. Hence also we infer , that Sacrament seasons are heart melting seasons : because therein the most affecting and heart-melting , recognitions and representations of Christ are made . As the Gospel offers him to the ear , in the most sweet affecting sounds of grace ; so the Sacrament to the eye , in the most taking visions that are on this side Heaven . There , hearts that will not yield a tear under other Ordinances , can pour out floods . Zech. 12.10 . They shall look upon me whom they have pierced , and mourn . Yet I dare not affirm , that every one whose heart is broken by the believing sight of Christ there , can evidence that it is so by a dropping eye . No , we may say of tears , as it 's said of Love , Cant. 8.7 . If some Christians would give all the treasures of their house for them , they cannot be purchased . Yet they are truly humbled for sin , and seriously affected with the grace of Christ. For the support of such , I would distinguish , and have them to do so also , betwixt what is essential to spiritual sorrow , and what is contingent . Deep displeasure with thy self for sin , hearty resolutions and desires of the compleat mortification of it ; this is essential to all spiritual sorrow ; but tears are accidental , and in some constitutions rarely found . If thou have the former , trouble not thy self for want of the later : though 't is a mercy when they kindly and undis●embledly flow from a heart truly broken . And surely , to see who it is that thy sins have pierced . How great how glorious , how wonderful a person that was , that was so humbled , abased , and brought to the dust , for such a wretched thing as thou art , cannot but tenderly affect , the considerating soul. If it was for a lamentation in the Captivity , that Princes were hanged up by the hands , and the faces of the Elders were not reverenced . Lam. 5.12 . And if at the death of Abner , David could lament , and say , a Prince , and a great man is fallen in Israel this day . 2 Sam. 3.38 . If he could so pathetically lament the death of Saul , and Ionathan , saying , Daughters of Israel , weep over Saul , who cloathed you in scarlet . The beauty of Israel is slain upon the high places . Ah how much more should it affect us , to see the beauty of Heaven fallen ; the Prince of life hang dead upon a Tree ! O let the place where you assemble to so see this sight of your crucified Jesus , be a Bokim , a place of lamentation . Inference 3. Moreover , hence it 's evident , that the believing and affectionate remembrance of Christ , is of singular advantage at all times to the people of God. For it 's the immediate end of one of the greatest Ordinances , that ever Christ appointed to the Church . To have frequent recognitions of Christ will appear to be singularly efficatious and useful to Believers , if you consider , First , If at any time thy heart be dead , and hard , this is the likeliest means in the world to dissolve , melt and quicken it . Look hither hard heart , hard indeed if this hammer will not break it . Behold the blood of Jesus . Secondly , Art thou easily overcome by Temptions to sin ? This is the most powerful pull back in the world from sin . Rom. 6.2 . How shall we that are dead to sin , live any longer therein ? We are crucified with Christ , what have we to do with sin ? Such a thought as this , when thy heart is yielding to Temptations . How can I do this , and crucifie the Son of God afresh ! Ha●h he not suffered enough already on earth ; shall I yet make him groan as it were for me in Heaven ? look as David poured the water brought from the Well of Bethlehem on the ground , though he was athirst : for said he , it is the blood of the men : ( i. e. ) they eminently hazarded their lives to fetch it ; much more should a Christian pour out upon the ground , yea , despise and trample under foot the greatest profit or pleasure of sin ; saying , nay , I will have nothing to do with it . I will on no terms touch it , for it is the blood of Christ. It cost blood , infinitely pretious blood , to expiate it . If there were a knife in your house that had been thrust to the heart of your Father , you would not take pleasure to see that knife ; much less to use it . Thirdly , Are you afraid your sins are not pardoned , but still stand upon account before the Lord ; what more relieving , what more satisfying , than to see the Cup of the New-Testament in the blood of Christ , which is shed for many for the remission of sins ? Who shall lay any thing to the charge of Gods Elect , it 's Christ that died ? Fourthly , Are you staggered at the sufferings , and hard things you must endure for Christ in this world ? doth the flesh shrink back from these things , and cry , spare thy self . What is there in the world more likely to steel and fortifie thy spirit with resolution and courage , than such a sight as this ? Did Christ face the wrath of men , and the wrath of God too ? Did he stand as a pillar of brass , with unbroken patience , and stedfast resolution , under such troubles as never met in the like height upon any mear creature , till death beat the last breath out of his nostrils ? And shall I shrink for a trifle ? Ah , he did not serve me so ! I will arm my self with the like mind . 1 Pet. 2.2 . Fifthly , Is thy faith staggered at the promises ? canst thou not rest upon a promise ? Here 's that will help thee against hope to believe in hope ; giving glory to God. For this is Gods seal added to his Covenant , which ratifies , and binds fast all that God hath spoken . Sixthly , Dost thou idle away pretious time vainly , and live unusefully to Christ in thy generation ; what more apt both to convince and cure thee , than such a remembrance of Christ as this ? O when thou considerest thou art not thine own ; thy time , thy tallents are not thine own , but Christs . When thou shalt see thou art bought with a price ( a great price indeed ) and so art strictly obliged to glorifie God , with thy soul and body which are his : 2 Cor. 5.14 . This will powerfully awake , a dull , sluggish , and lazy spirit . In a word , what grace is there this remembrance of Christ cannot quicken ? What sin cannot it mortifie ? What duty cannot it animate ? O it is of singular use in all cases to the people of God. Inference 4. Lastly , Hence we infer ; Though all other things do , yet Christ neither doth , nor can grow stale . Here 's an Ordinance to preserve his remembrance fresh , to the end of the world . The blood of Christ doth never dry up . The beauty of this Rose of Sharon is never lost or withred . He is the same yesterday , to day , and for ever . As his body in the grave saw no corruption , so neither can his Love , or any of his excellencies . When the Saints shall have fed their eyes upon him in Heaven thousands and millions of years , he shall be as fresh , beautiful , and orient as at the beginning . Other beauties have their prime , and their fading time ; but Christs abides eternally . Our delight in creatures is often most at first acquaintance ; when we come nearer to them , and see more of them , the edge of our delight is rebated . But the longer you know Christ , and the nearer you come to him , still the more do you see of his glory . Every farther prospect of Christ , entertains the mind with a fresh delight . He is as it were a new Christ every day ; and yet the same Christ still . Blessed be God for Iesus Christ. The TWENTY SECOND SERMON . LUK. XXII . XLI , XLII , XLIII , XLIV . And he was withdrawn from them about a stones cast , and kneeled down , and prayed ; saying , Father , if thou be willing , remove this Cup from me : nevertheless , not my will , but thine be done . And there appeared an Angel unto him from Heaven , strengthning him . And being in an agony , he prayed more earnestly ; and his sweat was as it were great drops of blood , falling down to the ground . THE hour is now almost come , even that hour of sorrow , which Christ had so often spoken of . Yet a little , a very little while , and the Son of man is betrayed into the hands of sinners . He hath affectionately recommended his Children to his Father . He hath set his house in order , and ordained a memorial of his death , to be left with his people , as you have heard . There is but one thing more to do , and then the Tragoedy begins . He recommended us , he must also recommend himself by prayer to the Father , and when that is done , he is ready ; let Iudas with the black guard come when they will. This last Act of Christs preparation for his own death , is contained in this Scripture : wherein we have an account , First , Of his Prayer . Secondly , Of the Agony attending it . Thirdly , His relief in that Agony , by an Angel that came and comforted him . First , The Prayer of Christ , in a praying posture he will be found when the enemy comes . He will be taken upon his knees . He was pleading hard with God in prayer , for strength to carry him through this heavy trial , when they came to take him . And this prayer was a very remarkable prayer , both for the solitariness of it , he withdrew about a stones cast vers . 41. from his dearest intimates . No ear but his Fathers shall hear what he had now to say . For the vehemency and importunity of it , these were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.7 . strong cries , that he poured out to God in the daies of his flesh . And for the humility expressed in it , he fell upon the ground , he rolled himself as it were in the dust , at his Fathers feet . And in divers other respects it was a very remarkable prayer , as you will hear anon . Secondly , This Scripture gives you also an account of the Agony of Christ , as well as of his prayer : and that a most strange one ; such as in all respects , never was known before in nature . It was a sweat as it had been blood , which [ as ] is neither an hyperbole , as some would make it . Nor yet a meer similitude of blood , as others fancy : but a real bloody sweat . For so ( as ) is sometimes taken , for the very thing it self . As Ioh. 1 . 1● . And as a worthy Divine of our own well notes , that if the Holy-Ghost had only intended it for a similitude , or resemblance , he would rather have expressed it , as it were drops of water , than as it were drops of blood ; for sweat more resembles water , than blood . Thirdly , You have here his relief in this his Agony , and that by an Angel , dispatcht post from Heaven to comfort him . The Lord of Angels now needed the comfort of an Angel. It was time to have a little refreshment , when his face and body too , stood as full of drops of blood , as the drops of dew are upon the grass . Hence we note . DOCT. That our Lord Iesus Christ , was praying to his Father , in an extraordinary Agony : when they came to apprehend him in the Garden . To open and prepare this last act of preparation on Christs part , for our use ; I shall at this time speak to these particulars . First , The place where he prayed . Secondly , The time when he prayed , Thirdly , The matter of his prayer . And Lastly , The manner how he prayed . First , For the circumstance of place , where was this last , and remarkable prayer poured out to God ? It was in the Garden , St. Matthew tells us it was called Gethsemane , which signifies ( as Pareus on the place observes ) the Valley of fatness viz. of Olives , which grew in that Valley or Garden most plentifully . This Garden lay very near to the City of Ierusalem . The City had twelve gates , five of which were on the east side of it , among which the most remarkable were the fountain-gate , so called of the fountain Siloe . Through this gate , Christ rode into the City in triumph , when he came from Bethany . The other was the sheep-gate , so called from the multitude of sheep driven in at it for the Sacrifice ; for it stood close by the Temple , and close by this gate was this Garden called Gethsemane : where they apprehendded Christ , and led him through this gate , as a sheep to the slaughter . Betwixt this Garden and the City , ran the brook Cedron , which rose from an hill upon the south , and ran upon the east part of the City , between Ierusalem , and the mount of Olives : and over this brook Christ passed into the Garden , Ioh. 18.1 . to which the Psalmist alludes in Psal. 110.7 . He shall drink of the brook in the way , therefore shall he lift up the head . For this brook running through the Valley of Iehosaphat , that fertile soil , together with the filth of the City , which it washt away , gave the waters a black tincture , and so , fitly resembled those grievous sufferings of Christ , in which he tasted both the wrath of God and men . Now Christ went not into this garden to hide or shelter himself from his enemies . No , that was not his end ; for if so , it had been the most improper place he could have chosen : it being the accustomed place , where he was wont to pray ; and a place well known to Iudas , who was now coming to seek him , as you may see , Joh. 18.2 . And Judas which betrayed him knew the place , for Iesus oft-times resorted thither , with his Disciples . So that he repairs thither , not to shun , but to meet the enemy . To offer himself as a prey to the Wolves , which there found him , and laid hold upon him . He also resorted thither for an hour or two of privacy before they came , that he might there freely pour out his soul to God. So much for the circumstance of place where he prayed . Secondly , We shall consider the time when he entred into this Garden to pray . And it was in the shutting in of the evening . For it was after the Passoever , and the Supper were ended . Then ( as Matthew hath it Matth. 26.36 . ) Jesus went over the Brook into the Garden ; betwixt the hours of nine and ten in the evening , as it is conjectured ; and so he had betwixt two and three hours time , to pour out his soul to God. For it was about midnight that Iudas and the Souldiers came and apprehended him there . So that it being immediately before his apprehension , it shews us in what frame and posture Christ desired to be found : and by it he left us an excellent pattern , what we ought to do , when eminent dangers are near us even at the door . It becomes a Souldier to die fighting , and a Minister to die preaching , and a Christian to die praying . If they come they find Christ upon his knees ; wrestling mightily with God by prayer . He never spent one moment of the time of his life idely ; but these were the last moments he had to live in this world , and here you may see how they were filled up , and imployed . Thirdly , Next let us consider the matter of his prayer , or the things about which he poured out his soul to God in the Garden that evening . And vers . 42. informs us what that was : He prayed saying , Father , if thou be willing , remove this cup from me ; nevertheless not my will , but thine be done . These words are involved in many difficulties , as Christ himself was when he uttered them . By the Cup , understand that portion of sorrows then to be distributed to him by his Father . Great afflictions , and bitter tryals are frequently expressed in Scripture , under the metaphor of a ●up . So that dreadful storm of wrath upon the wicked , in Psal. 11.6 . Vpon the wicked he shall rain snares , fire , and brimstone , and an horrible tempest ; this shall be the portion of th●ir cup. ( i. e. ) the punishment allotted to them by God for their wickedness . And an exceeding great misery . By a large , or deep cup. So Ezek. 23.32 , 33. Thou shalt drink of thy Sisters cup deep and large , thou shalt be laughed to scorn , and had in derision ; it containeth much . Thou shalt be filled with drunkenness and sorrow , with the cup of astonishment and desolation ; with the cup of thy Sister Samaria . And when an affliction is compounded of many bitter ingredients , stinging and agravating considerations and circumstances , then it 's said to be mixed . In the hand of the Lord there is a cup , and the wine is red . ( noting a bloody trial ) It is full of mixture , and he poureth out the same , but the dregs thereof all the wicked of the earth shall wring them out , and drink them : ( i. e. ) they shall have the worst part of the Judgement for their share . Thus afflictions , and calamities are exprest by the metaphor of a cup , great calamities , by a deep and large cup. Afflictions compounded of many agravating circumstances , by a mixed cup. And from the effect it hath on them that must drink it , it 's called a cup of trembling , Isai. 57.17 . Thou hast drunken at the hand of the Lord , the cup of his fury , the dregs of the cup of trembling . Such a cup now was Christs cup. A cup of wrath , a large and deep cup , that contained more wrath than ever was drunk by any creature : even the wrath of an infinite God. A mixed cup. Mixed with Gods wrath and mans in the extremity . And all the bitter agravating circumstances that ever could be imagined . Great consternation , and amazement , this was the portion of his cup. By the passing of the cup from him , understand his exemption from suffering that dreadful and horrid wrath of God , which he foresaw to be now at hand . For as the coming of the cup to a man doth in Scripture phrase note his bearing and suffering of evil , as you find it , Lam. 4.21 . Rejoice and be glad O daughter of Edom , that dwellest in the Land of Uz ; the cup also shall pass through unto thee : thou shalt be drunken , and make thy self naked . Which is an ironical reproof of the Idumeans , the Jews deadly enemies , who wickedly insulted over them , when the cup was at their mouths , as if the Lord had said , you have laughed and jear'd at my people , when my hand was on them ; you rejoyced to see their calamities . Well , make your selves merry still if you can : the cup shall pass through unto thee . Thy turn is coming : then laugh it thou canst . So on the contrary , the passing away of the cup notes freedom from , or our escaping of those miseries . And so Christs meaning in this conditional request is , Father , if it be thy will excuse me from this dreadful wrath , my soul is amazed at it . Is there no way to shun it ? Cannot I be excused ? O if it be possible spare me . This is the meaning of it . But then here 's the difficulty , how Christ who knew God had from everlasting determined he should drink it , who had compacted and agreeed with him in the covenant of redemption so to do , who came ( as himself acknowledges ) for that end into the world . Ioh. 18.37 . Who foresaw this hour all along ; and professed when he spake of this bloody baptism , with which he was to be baptised ; that he was straightned till it was accomplished , Luk. 12.50 . How ( I say ) to reconcile all this with such a petition ; that now when the cup was delivered to him , it might pass , or he be excused from suffering : this is the knot , this is the difficulty . What! Did he now repent of the bargain ? Was all he said before but a flourish , before he saw the enemy ? Doth he now begin to wish his bargain dry ? and that he had never undertaken such a work , is that the meaning of it ? Nothing less . No , no , Christ never repented of his engagement to the Father . Never was willing to let the burden lie on us , rather than on himself . There was not such a thought in his holy and faithful heart : but the resolution of this doubt depends upon a double distinction . Which will clear his meaning in it . First , You must distinguish of prayers . Some are absolute , and peremptory ; and so to have prayed that the cup might pass , would have been chargeable with such absurdities as were but now mentioned : others are conditional , and submissive prayers , if it may be , if the Lord please . And such was this , if thou be willing , if not I 'le drink it . But you will say Christ knew what was the mind of God in that case . He knew what transactions had of old been betwixt his Father , and him ; and therefore though he did not pray absolutely , yet it 's strange he would pray conditionally it might pass . Therefore in the Second place , you must diftinguish of the natures according to which Christ acted . He acted sometimes as God , and sometimes as man. Here he acted according to his humane nature . Simply expressing , and manifesting in this request the reluctancy it had at such sufferings . Wherein he shewed himself a true man , in shunning that which is destructive to his nature . As Christ had two distinct natures , so two dictinct wills . And ( as one well observes ) in the life of Christ there was an intermixture of power , and weakness : of the divine glory , and humane frailty . At his birth a star shone , but he was laid in a manger . The Devil tempted him in the wilderness , but there Angels ministred to him . As man he was deceived in the figtree , but as God he blasted it . He was caught by the Souldiers in the Garden , but first made them fall back . So here , as man he feared , and shunned death ; but as God-man he willingly submitted to it . It was ( as Deodati well expresses it ) A purely natural desire , meer man , by which for a short moment he apprehended and shunned death and torments ; but quickly recalled himself to obedience , by a deliberate will , to submit himself to God. And besides that , this desire was but conditional , under the will of God , accepted by Christ : but from the comtemplation of which , he was a while diverted , by the extremity of horrors : therefore there was no sin in it , but only a short conflict of nature , pesently overcome by reason , and a firm will. Or a small suspension , quickly overcome by a most strong resolution . Finally this sacred deliberation in Jesus was not made simply , or in an instant , but with a short time , and with a counterpoise , which is the natural property of the soul , in its motions and voluntary actions . In a word , as there was nothing of sin in it , it being a pure , and sinless affection of nature : so there was much good in it , and that both as it was a part of his satisfaction for our sin , to suffer inwardly such fears , tremblings , and consternations : And as it was a clear evidence that he was in all things made like unto his brethren , except sin . And Lastly , as it serves notably to express the grievousness and extremity of the sufferings of Christ , whose very prospect , and appearance at some distance was ●o dreadful to him . If the Learned Reader desire to see what is farther said on this point , let him read what the judicious , and learned Parker in his excellent book de descensu hath collected upon that case . Fourthly , Let us consider the manner how he prayed , and that was , First , Solitarily . He doth not here pray in the audience of his Disciples , as he had done before ; but went at a distance from them . He had now private business to transact with God. He left some of them , at the entring into the Garden ; and for Peter , Iames and Iohn , that went farther with him than the rest ; he bids them remain there , while he went and prayed . He did not desire them to pray with him , or for him ; no , he must tread the wine-press alone . Nor will he have them with him , possibly left it should discourage them to see and hear , how he groaned , sweat , trembled , and cried , as one in an agony , to his Father . Reader , there are times , and cases , when a Christian would not be willing the dearest and most intimate friend he hath in the world , should be privy to what passes betwixt him and his God. Secondly , It was an humble prayer , that 's evident by the postures into which he cast himself . Sometimes kneeling , and sometimes prostrate upon his face . He creeps in the very dust , lower he cannot fall ; and his heart was as low as his body . He is meek and lowly indeed . Thirdly , It was a reiterated prayer , he prays , and then returns to the Disciples , as a man in extremity turns every way for comfort ; so Christ prays , Father let the cup pass , but in that the Father hears him not : though as to support , he was heard . Being denied deliverance by his Father , he goes and bemoans himself to his pensive friends ; and complains bitterly to them , my soul is exceeding sorrowful even unto death . He would ease himself a little by opening his condition to them ; but alas , they rather increase , than ease his burden . For he finds them asleep , which occasioned that gentle reprehension from him . Matth. 26.40 . What could you not watch with me one hour . What , not watch with me ? who may expect it from you more than I ? could you not watch , I am going to die for you , and you cannot watch with me ? what ! cannot you watch wi●h me one hour ? alas , what if I had required great matters from you ? What! not an hour , and that the parting hour too ! Christ finds no ease from them , and back again he goes to that sad place , which he had stained and purpled with a bloody sweat : and prays to the same purpose again . O how he returns upon God , over and over , as if he resolved to take no denial ! but however considering it must be so , he sweetly falls in with his Fathers will. Thy will be done . Fourthly and Lastly , It was a prayer accompanied with a strange and wonderful agony : so saith vers . 44. and being in an agony he prayed more earnestly , and his sweat was as it were great drops of blood , falling down to the ground . Now he was red indeed in his apparel as one that trod the wine-press : it was not a faint thin dew ▪ but a clotted sweat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clodders of blood falling to the ground . It is disputed whether this sweat were natural , or preternatural . That some in extremity have sweat a kind of bloody thin dew is affirmed . I remember Thuanus gives us two instances that come nearest to this , of any thing I ever observed or heard of . The one was a Captain , who by a cowardly , and unworthy fear of death , was so overwhelm'd with anguish , that a kind of bloody dew or sweat stood on all his body . The other is of a young man , condemned for a small matter to die , by Sixtus the 5. who poured out tears of blood from his eyes ; and sweat blood from his whole body . These are strange and rare instances , and the truth of them depends upon the credit of the relator : But certainly for Christ , whose body had the most excellent crasis and temperament , to sweat clotted blood , or globs of blood as some render it ; and that in a cold night , when others needed a fire within doors to keep them warm . Ioh. 18.18 . I say for him to sweat such streams through his garments , falling to the ground on which he lay , must be concluded a preternatural thing . And indeed , it was not wonderful that such a preternatual sweat should stream from all parts of his body , if you do but consider what an extraordinary load pressed his soul at that time : even such as no meer man ever felt , or was able to stand under . Even the wrath of a great and terrible God , in the extremity of it . Who ( saith the prophet Nahum , cap. 1.6 . ) can stand before his indignation ? and who can abide in the fierceness of his anger ? his fury is poured out like fire ; and the rocks are thrown down by him . The effects of this wrath , as it fell at this time upon the soul of Christ in the garden , is largely and very emphatically exprest by the several Evangelists who wrote this tragedy . Matthew tells us his soul was exceeding sorrowful , even unto death , Matth. 26.38 . The word signifies beset with grief round about . And it 's well exprest by that phrase of the Psalmist , Psal. 116.3 . The sorrows of death compassed me about , the pains of Hell got hold upon me . Mark varies the expression , and gives it us in another word no less significant and full . Mark. 14.33 . He began to be sore amased and very heavy . Sore amazed , it imports so high a degree of consternation and amazement , as when the hair of the head stands up through fear . Luke hath another expression for it , in the text ; he was in an agony . An agony is the labouring , and striving of nature in extremity . And Iohn gives it us in another expression , Joh. 12.27 . now is my soul troubled . The original word is a very full word . And it is conceived the Latines derive that word which signifies Hell , from this by which Christs trouble is here expressed . This was the load which oppressed his soul , and so straightned it with fear , and grief , that his eyes could not vent or ease it sufficiently by tears : but the innumerable pores of his body are set open , to give vent by letting out streams of blood . And yet all this while , no hand of man was upon him . This was but a praelude as it were , to the conflict that was at hand . This bloody sweat in which he prayed , was but as the giving or sweating of the stones before a great rain . Now he stood as it were arraigned at Gods bar , and had to do immediately with him . And you know it is a fearful thing to fall into the hands of the living God. The uses of this follow in this order . Inference 1. Did Christ pour out his soul to God , so ardently in the garden , when the hour of his trouble was at hand ? Hence we infer , that prayer is a singular preparative for , and relief under the greatest troubles . 'T is sweet , when troubles find us in the way of our duty . The best posture we can wrestle with afflictions in , is to engage them upon our knees . The naturalist tells us , if a Lyon find a man prostrate , he will do him no harm . Christ hastned to the garden to pray , when Iudas and the Souldiers were hastning thither to apprehend him . O when we are nigh to danger , it 's good for us to draw nigh to our God. Then should we be urging that seasonable request to God , Psal. 22.11 . Be not far from me for trouble is near ; for there is none to help . Wo be to him , whom death or troubles finds a far off from God. And as prayer is the best preparative for troubles ; so the choisest relief under them . Griefs are eased by groans . The heart is cooled and disburdened , by spiritual evaporations . You know it is some relief if a man can pour out his complaint into the bosom of a faithful friend , though● he can but pity him : how much more to pour out our complaints into the bosom of a faithful God , who can both pity and help us ! Luther was wont to call prayers the Leaches of his cares and sorrows : they suck out the bad blood . It 's the title of Psa. 102. A prayer for the afflicted , when he is overwhelmed ; and poureth out his complaint before the Lord. It 's no small ease to open our hearts to God. When we are as full of grief as Elihu was of matter , let us say as he did , Job . 32.19 , behold , Lord , my heart is as wine which hath no vent , it is ready to burst as new bottles . I will speak that I may be refreshed . To go to God when thou art full of sorrow , when thy heart is ready to burst within thee , as it was with Christ in this day of his trouble ; and say , Father , thus , and thus the case stands with thy poor child . And so , and so it is with me . I will not go up and down whining from one creature to another , it 's to no purpose to do so ; nor yet will I leave my complaint upon my self : but I will tell thee Father , how the case stands with me . For to whom should children make their moan , but to their Father ? Lord I am oppressed , undertake for me . What thinkest thou Reader of this ? Is it relieving to a sad soul ? Yes , yes , if thou be a Christian , that hast had any experience this way ; thou wilt say there is nothing like it . Thou wilt bless God for appointing such an Ordinance as prayer , and say , blessed be God for prayer . I know not what I should have done , nor how in all the world I should have waded through the troubles I have past , if it had not been for the help of prayer . Inference 2. Did Christ withdraw from the Disciples to seek God by prayer ? Thence it follows , That the company of the best men , is not alwaies seasonable . Peter , Iames and Iohn , were three excellent men , and yet Christ saith to them tarry ye here , while I go and pray yonder . The society of men is beautiful in its season , and no better than a burden out of season . I have read of a good man , that when his stated time for closet prayer was come ; he would say to the company that were with him , whatever they were ; Friends I must beg your excuse for a while , there is a friend waits to speak with me . The company of a good man is good , but it ceases to be so when it hinders the enjoyment of better company . One hour with God is to be preferred to a thousand daies enjoyment of the best man on earth . If the dearest friends thou hast in the world intrude unseasonably betwixt thee and thy God , it 's neither rude nor unmannerly to bid them give place to better company . I mean to withdraw from them as Christ did from the Disciples , to enjoy an hour with God alone . In publick and private duties , we may admit of the company of others to join with us , and if they be such as fear God , the more the better ; but in secret duties Christ and thee must whisper it over betwixt your selves . And then the company of the wife of thy bosom , or thy friend that is as thine own soul , would not be welcome . When thou prayest enter into thy closet , and when thou hast shut thy door , pray to thy Father which is in secret , Matth. 6.6 . It is as much as if Christ had said , see all clear . Be sure to retire in as great privacy as may be . Let no ear but Gods hear what thou hast to say to him . This is at once a good note of sincerity , and a great help to spiritual liberty , and freedom with God. Inference . 3. Did Christ go to God thrice upon the same account , thence learn , That Christians should not be discouraged , though they have sought God once and again ; and no answer of peace comes . Christ was not heard the first time . And he goes a second ; he was not answered the second , he goes the third , and last time , yet was not answered in the thing he desired , viz. that the cup might pass from him , and yet he hath no hard thoughts of God , but resolves his will into his Fathers . If God deny you in the things you ask , he deals no otherwise with you , than he did with Christ. O my God ( saith he ) I cry in the day-time , but thou hearest not , and in the night , and am not silent . Yet he justifies God , but thou art holy . Psal. 22.2 . Christ was not heard in the thing he desired , and yet heard in that he feared . Heb 5.7 . The cup did not pass as he desired , but God upheld him , and enabled him to drink it . He was heard as to support , he was not heard as to exemption from sufferings , his will was exprest conditionally , and therefore though he had not the thing he so desired ; yet his will was not crossed by the denial . But now when we have a suit depending before the throne of grace , and cry to God once and again , and so answer comes . How do our hands hang down ? and our spirits wax feeble ! Then we complain with the Church , Lam. 3.8 . When I cry and shout , he shutteth out my prayer , thou coverest thy self with a cloud , that our prayers cannot pass through . Then with Ionah we conclude we are cast out of his sight . Alas ! we judge by sence , according to what we see and feel , and cannot live by faith on God , when he seems to hide himself , put us off , and refuse our requests . It calls for an Abrahams faith , to believe against hope , giving glory to God. If we cry , and no answer comes presently , our carnal reason draws a headlong , ' hasty conclusion ; sure I must expect no answer . God is angry with my prayers . The seed of prayer hath lain so long under the clods , and it appears not , surely it 's lost , I shall hear no more of it . Our prayers may be heard , though their answer be for present suspended . As David acknowledged when he cooly considered the matter , Psal. 31.22 . I said in my hast , I am cut off from before thine eyes ; nevertheless thou heardest the voice of my supplication , when I cried unto thee , No , no , Christian ; a prayer sent up in faith according to the will of God , cannot be lost ; though it be delaid . We may say of it as David said of Sauls sword , and Ionathans bow ; that they never return empty . Inference 4. Was Christ so earnest in prayer that he prayed himself into a very agony ? Let the people of God blush to think how unlike their Spirits are to Christ , as to their prayer frames . O what lively , sensible , quick , deep , and tender apprehensions and sense of those things about which he prayed had Christ ? Though he saw his very blood starting out from his hands , and his cloaths died in it ; yet being in an agony he prayed the more earnestly . I do not say Christ is imitable in this . No , but his fervour in prayer is a pattern for us , and serves severely to rebuke the laziness , dulness , torpor , formality , and stupidity that is in our prayers . How often do we bring the Sacrifice of the dead , before the Lord ! How often do our lips move , and our hearts stand still ? Oh how unlike Christ are we ! his prayers were pleading prayers , full of mighty arguments , and ferverous affectations . O that his people were in this more like him ! Inference 5. Was Christ in such an agony before any hand of man was upon him ? meerly from the apprehensions of the wrath of God , with which he now contested ; then surely it 's a dreadful thing to fall into the hands of the living God , for our God is a consuming fire . Ah what is divine wrath ! that Christ so staggered when the cup came to him . Could not he bear , and dost thou think to bear it ? Did Christ sweat clots of blood at it , and dost thou make light of it . Poor wretch , if it staggered him , it will confound thee . If it made him groan , it will make the howl , and that eternally . Come sinner , come , dost thou make light of the threatnings of the wrath of God against sin ? Dost thou think there 's no such great matter in it , as these zealous Preachers make of it ? Come look here upon my text which shews thee the face of the Son of God standing as full of purple drops , under the sense and apprehension of it , as the drops of dew that hung upon the grass . Hark how he cries , Father if it be possible let this cup pass . O any thing of punishment rather than this . Here what he tells the Disciples . My soul saith he is sorrowful , even to death : amazed , very heavy . Fools make a mock of sin , and the threatnings that lie against it . Inference 6. Did Christ meet death with such a heavy heart , let the hearts of Christians be the lighter for this , when they come to die . The bitterness of death was all squeez'd into Christs cup. He was made to drink up the very dregs of it : that so our death might be the sweeter to us . Alas , there 's nothing now left in death that 's frightful , or troublesom beside the pain of disolution , that natural evil of it . I remember it 's storied of one of the Martyrs , that being observed to be exceeding jocund , and merry when he came to the stake ; one asked him what was the reason his heart was so light when death ( and that in such a terrible form too ) was before him ? O said he , my heart is so light at my death , because Christs heart was so heavy at his death . Inference 7. To conclude , what cause have all the Saints to love their dear Lord Jesus with an abounding love . Christian , open the eyes of thy faith , and fix them upon Christ , in the posture he lay in the garden , drencht in his own blood : and see whether he be not lovely in these his dyed garments . He that suffered for us more than any creature could or did , may well challenge more love than all the creatures in the world . O what hath he suffered , and suffered upon thy account ! it was thy pride , earthliness , sensuality , unbelief , hardness of heart that laid on more weight in that day that he sweat blood . The TWENTY THIRD SERMON . MAT. XXVI . XL VII , XL VIII , XLIX . And while he yet spake , lo Judas one of the twelve came , and with him a great multitude with swords and staves , from the chief Priests , and Elders of the people . Now he that betrayed him , gave them a sign , saying , whomsoever I shall kiss , the same is he , hold him fast . And forthwith he came to Iesus and said , hail Master , and kissed him . THE former Sermons give you an account how Christ improved every moment of his time , with busie diligence , to make himself ready for his death . He hath commended his charge to the Father . Instituted the blessed memorial of his death . Poured out his soul to God in the Garden , with respect to the grievous sufferings he should undergo . And now he is ready , and waits for the coming of the enemies , being first in the field . And think you that they were idle on their parts ? No , no , their malice made them restless . They had agreed with Iudas to betray him . Under his conduct a band of Souldiers are sent to apprehend him . The hour so long expected is come . For , while he yet spake , saith the text , loe Judas one of the twelve came , and with him a great multitude , with swords , and staves . These words contain the first preparative act on their part for the death of Christ : even to betray him , and that by one of his own Disciples . Now they execute what they had plotted , vers . 14 , 15. and in this paragraph , you have an account , First , Of the Traytor who he was . Secondly , Of the Treason , what he did . Thirdly , Of the Manner of its execution , how it was contrived and affected . Lastly , Of the Time , when they put this Hellish plot in execution . First , We have here a description of the Traytor : and it is remarkable , how carefully the several Evangelists , have described him , both by his name , sirname and office , Iudas , Iudas Iscariot , Iudas Iscariot one of the twelve : that he might not be mistaken for Iude or Iudas the Apostle . God is tender of the names and reputations of his upright hearted Servants . His office one of the twelve , is added , to aggravate the fact ; and to shew how that prophesie was accomplished in him . Psal. 41.9 . Yea mine own familiar friend , in whom I trusted ; which did eat of my bread , hath lift up his heel against me . Lo , this was the Traytor , and this was his name and office . Secondly , You have a description of the Treason , or an account what this man did . He led an armed multitude to the place where Christ was . Gave them a signal to discover him , and encouraged them to lay hands on him , and hold him fast . This was that Hellish design , which the Devil put into his heart , working upon that principle , or lust of covetousness , which was predominant there . What will not a carnal heart attempt , if the Devil suit a temptation to the predominant lust , and God withhold restraining grace ! Thirdly , You have here the way and manner in which this Hellish plot was executed . It was managed both with force , and with fraud . He comes with a multitude , armed with swords and staves , in case he should meet with any resistance . And he comes to him with a kiss , which was their signal , lest they should mistake the man. For they aimed neither at small nor great , save only at the King of Israel . The King of glory . Here was much ado you see to take a harmless Lamb , that did not once start from them , but freely offered himself to them . Fourthly , and Lastly , When was this treasonable design executed upon Christ ? And it was executed upon him while he stood among his Disciples exhorting them to prayer , and watchfulness . Dropping Heavenly , and most seasonable counsels upon them . While he yet spake , lo Judas , and with him a multitude came with swords and stave . Surely 't is no better than a Iudas trick , to disturb , and afflict the servants of God in the discharge of their duties . This was the Traytor , and his Treason ; thus it was executed , and at this time . Hence we observe . DOCT. That it was the Lot of our Lord Iesus Christ , to be betrayed into the hands of his mortal enemies , by the assistance of a false and dissembling friend . Look as Ioseph was betrayed and sold by his brethren . David by Achithophel , his old friend . Sampson by Dalilah that lay in his bosom : So Christ by Iudas one of the twelve . A man , his friend , his familiar , that had been so long conversant with him . He that by profession had lifted up his hand to Christ ; now by treason lifts up his heel against him . He bids the Souldiers bind those blessed hands , that not long before had washt the Traitors feet . In the point before us , we will First , Consider Iudas , according to that eminent station and place he had under Christ. Secondly , We will consider his Treason , according to the several aggravations of it . Thirdly , We will inquire into the Cause , or motives that put him upon such a dreadful hellish design as this was . Fourthly , and Lastly , We will view the Issue , and see the event of this treason , both as to Christ , and as to himself , and then apply it . First , As for the person that did this , he was very eminent by reason of that dignity Christ had raised him to . He was one of the twelve . A person retained not in a more general , and common : but the nearest , and most intimate and honourable relation and service to Jesus Christ. There were in Christs time several sorts and ranks of persons , that had relation to Christ. There were secret Disciples : men that believed , but kept their stations , and abode with their relations in their callings . There were the seventy also , whom Christ sent forth ; but none of these were so much with Christ , or so eminent in respect of their place as the twelve . They were Christs family ; day and night conversant with him : it was the highest dignity that was conferred upon any : and of this number was Iudas . The Antients have much extolled the Apostolical dignity . Some stiled these twelve pedes Christi the feet of Christ , because they as it were carried Christ up and down the world . Others oculi Dei , the very eyes of God ; they were his watchmen , that took care for the concernments of his name and Gospel in the world . Others mammae Ecclesiae , the breasts of the Church . They fed , and nourisht the children of God by their doctrine . Now to be one of this number , one of the twelve , what a dignity was this ? ( 2. ) Yea , he being one of the twelve , was daily conversant with Christ. Often joined with him in prayer , often sate at his feet hearing the gratious words that came forth of his mouth . It was one of Austins three wishes , that he had seen Christ in the flesh , Iudas not only saw him , but dwelt with him , travelled with him , eat and drank with him . And during the whole time of his abode with him , all Christs carriages towards him , were very obliging and winning ; yea , such was the condescention of Christ to this wretched man ; that he washed his feet ; and that but a little before he betrayed him . ( 3. ) He was a man of unsuspected integrity among the Apostles . When Christ told them one of you shall betray me ; none thought on him , but every one rather suspected himself . Lord is it I ? saith one , and so said they all . But none pointed at Iudas , saying thou art he . ( 4. ) To conclude , in some respect he was preferred to the rest . For he had not only a joint commission with them to preach the Gospel to others ; ( though poor unhappy wretch , himself became a cast away . ) but he had a peculiar office . He bare the bag . ( i. e. ) he was Almoner , or the Steward of the family , to take care to provide for the necessary accommodations of Christ , and them . Now who could ever have suspected , that such a man as this should have sold the blood of Christ for a little mony ? that ever he should have proved a perfidious Traytor to his Lord , who had called him , honoured him , and carried himself so tenderly towards him ? and yet so it was , lo Judas one of the twelve came , and with him a multitude : O whither will not a busie Devil , and a bad heart carry a man ! Secondly , But what did this man do ? And what are the just aggravations of his fact ? Why , he most basely and unworthily sold and delivered Christ , into his enemies hands , to be butchered and destroyed : and all this for thirty pieces of silver . Blush O Heavens , and be astonished O Earth at this ! in this fact , most black and horrid aggravations appear . First , Iudas had seen the majesty of a God on him whom he betrayed . He had seen the Miracles that Christ wrought , which none but Christ could do . He knew that by the finger of God , he had raised the dead , cast out Devils , healed the sick . He could not choose but observe and see the raies and awful beams of divine Majesty shining in his very face ; in his doctrine , and in his life . To betray a man , to sell the blood of the poorest innocent in the world is horrid ; but to sell the blood of God , O what 's this ! here 's a wickedness that no epithete can match ! yea , Secondly , This wickedness he committed after personal warnings , and praemonitions given him by Christ. He had often told them in general , that one of them should betray him . Mark 14.20 . He had also denounced a dreadful wo upon him that should do it , vers . 21. The Son of man goeth indeed , as it is written of him ; but wo to that man by whom the Son of man is betrayed ; good had it been for that man , if he had never been born . This was spoken in Iudas his presence . And one would have thought so dreadful a doom as Christ passed upon the man that should attempt this , should have affrighted him far enough from the thoughts of such a wickedness . Nay Christ comes nearer to him than this , and told him he was the man. For when Iudas ( who was the last that put the question to Christ ) asked him , Master is it I ? Christs answer imports as much as a plain affirmation , Thou hast said , Matth. 26.25 . Moreover , Thirdly , He doth it not out of a blind zeal against Christ as many of his other enemies did : of whom it 's said , 1 Cor. 2.8 . That had they known him , they would not have crucified the Lord of glory . But he did it for mony , to make his market of Christ. He sold Christ as a man would sell an Ox , or a Sheep to the Butcher , for profit . He was fully of the mind of the Pope , whose motto was ; the smell or savor of gain is sweet , let it rise out of what it will. If he can get any thing by Christs blood , it shall be a vendible commodity with him . What will ye give me ( saith he ) and I will betray him , Matth. 26.15 . Fourthly , He sells him , and he sells him at a low rate too ; which shewed how vile an esteem he had of Christ. He is content to part with him for thirty pieces of silver . If these pieces or sheckles were the sheckles of the sanctuary , they amounted but to three pounds fifteen shillings . But it 's supposed they were the common sheckles , which were mostly used in buying and selling ; and then his price that he put upon the Saviour of the world was but one pound seaventeen shillings and six pence . A goodly price ( as the Prophet calls it ) that he was valued at , Zech. 11.12 , 13. I confess it 's a wonder he asked no more , knowing how much they longed for his blood ; and ●hat they offered no more for him ; but how then should the Scriptures have been fulfilled ? O what a sale was this ! to sell that blood , which all the Gold and Silver in the world is not worth one drop of , for a trifle ! Still the wickedness of this fact rises higher , and higher . Fifthly , He left Christ in most Heavenly and excellent imployment , when he went to make this soul undoing bargain . For if he went away from the Table as some think , then he left Christ instituting and administring those Heavenly Signs of his body and blood . There he saw , or might have seen the bloody work he was going about ; acted as in a figure before him . If he sate out that Ordinance , as others suppose he did . Then he left Christ singing an Heavenly hymn , and preparing to go where Iudas was preparing to meet him . When the Lord Jesus was in the most serious and heavenly exercise , the wretch slinked away from him into the City , or else went under pretence to buy some necessaries . But his design was not to buy , but to sell , whatever his pretences were . Nay , Sixthly , What he did was not done by the perswasions of any . The High-Priest sent not for him , and without doubt was surprised when he he came to him on such an errand . For it could never enter into any of their hearts , that any of his own Disciples could ever be drawn into a confederacy against him . No , he went as a Voluntier , offering himself to this work : which still heightens the sin ; and makes it out of measure sinful . Seaventhly , The manner in which he executes his treasonable design , adds further malignity to the fact . He comes to Christ with fawning words , and carriages : Hail Master , and kist him . Here 's hony in the tongue , and poyson in the heart . Here 's hatred hid under lying lips . This was the man , and this was his fact . Let us enquire . Thirdly , The cause and motives of this wickedness , how he came to attempt , and perpetrate such a villany . Maldonate the Iesuit criminates the Protestant Divines , for affirming that God had an hand in ordering , and overruling this fact . But we say , that Satan and his own Lust was the impulsive cause of it . That God as it was a wicked treason , permitted it . And as it was a delivering Christ to death , was not only the permitter , but the wise and holy director or orderer of it , and by the wisdom of his providence overruled it to the great good , and advantage of the Church ; in respect of which happy issue , Iudas his treason is called faelix scelus , a happy wickedness . Satan inspired the motion , Luk. 22.3 , 4. Then entred Satan into Judas sirnamed . Iscariot , and he went his way , &c. his own Lusts like dry tinder kindled presently : his heart was covetous ; there was predisposed matter enough for the Devil to work on , so that it was but touch and take . Vers. 25. They covenanted to give him mony , and he promised , &c. The holy God disposed , and ordered all this to the singular benefit and good of his people , Acts 4.28 . they did whatsoever his hand and counsel had before determined to be done . And by this determinate counsel of God was he taken and slain . Acts 2.23 . Yet this no way excuses the wickedness of the Instruments . For what they did , was done from the power of their own lusts most wickedly ; what he did , was done in the unsearchable depth of his own wisdom , most holy . God knows how to serve his own ends , by the very sins of men , and yet have no communion at all in the sin , he so overrules . If a man let go a Dog out of his hand , in pursuit of a Hare , the Dog hunts meerly for a prey ; but he that let him go , uses the sagacity and nimbleness of the Dog to serve his own ends by it . Iudas minded nothing but his own advantage to get mony . God permitted that Lust to work ; but overruled the issue to his own eternal glory , and the salvation of our souls . Fourthly , Lastly , but what was the end and issue of this fact ? As to Christ , it was his death ; for the hour being come he doth not meditate an escape , nor put forth the power of his Godhead to deliver himself out of their hands . Indeed he shewed what he could do , when he made them go back and stagger with a word . He could obtain more than twelve legions of Angels , to have been his life-guard ; one of whom had been sufficient to have coped with all the Roman legions : but how then should the Scriptures be fulfilled , or our Salvation accomplished ? No , he resists not , but Iudas delivering him into their hands , at that time , was his death . And what got he as a reward of his wickedness ? It ended in the ruine both of his soul and body . For immediately a death-pang of despair seized his Conscience ; which was so intollerable , that he ran to the halter for a remedy . And so falling headlong he burst assunder , and all his bowels gushed out . Acts 1.18 . And now he that had no bowels for Christ , hath none for himself . As for his soul , it went to its own place , vers . 25. Even the place appointed for the son of perdition , as Christ calls him . Iohn 17.12 . His name retains an odious stench to this day , and shall to all generations . It 's a by-word . A Proverb of reproach . This was his end . We will next improve it . Corollary 1. Hence in the first place we learn , that the greatest professors had need be jealous of their own hearts , and look well to the grounds and principles of their professions . One of the Antients would have had this Epitaph engraven upon Iudas his Tomb-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. ) let every one that beholds me , learn to be godly indeed ; to be sincere in his profession , and love Christ more unfeignedly than I did . O Professors look to your foundation , and build not upon the sand , as this poor creature did . That 's sound advice indeed which the Apostle gives , 1 Cor. 10.12 . Let him that thinks he he standeth , take heed lest he fall . O beware of a loose foundation . If you begin your profession as Iudas did , no wonder if it shall end as his did . ( 1. ) Beware therefore you hold not the truth in unrighteousness . Iudas did so : he knew much , but lived not up to what he knew ; for he was still of a worldly spirit , in the height of his profession . His knowledge never had any saving influence upon his heart . He Preacht to others , but he himself was a cast-away . He had much light , but still walked in darkness . He had no knowledge to do himself good . Secondly , Beware you live not in a course of secret sin . Iudas did so , and that was his ruine . He made a profession indeed , and carried it smoothly ; but he was a thief , Ioh. 12.6 . He made no conscience of committing the sin , so he could but cover and hide it from men . This helped on his ruine , and so it will thine , Reader , if thou be guilty herein . A secret way of sinning , under a covert of profession ; will either break out at last to the observation of men , or else slide thee down insensibly to Hell ; and leave thee only this comfort , that no body shall know thou art there . Thirdly , Beware of hypocritical pretences of Religion , to accommodate self ends . Iudas was a man that had notable skill this way . He had a mind to fill his own purse , by the sale of this costly ointment which Mary bestowed upon her Saviours feet . And what a neat cover had he fitted for it , to do his business clearly . Why saith he , this might have been sold for three hundred pence , and given to the poor . Here was Charity to the poor , or rather poor Charity ; for they were only a blind to his base self ends . O Christian , be plain hearted : take heed of craft and cunning in matters of Religion . This spoil'd Iudas . Fourthly , Beware of self confidence . Iudas was a very confident man of himself . Last of all Iudas said Master is it I ? Matth. 26.25 . But he that was last in the suspicion , was first in the transgression . He that trusteth his own heart is a fool , saith Solomon , Prov. 28.26 . such a fool was this great Professor . It will be your wisdom to keep a jealous eye upon your own hearts , and still suspect its fairest pretences . Fifthly , If you will not do as Iudas did , nor come to such an end as he did ; take heed you live not unprofitably under the means of grace . Iudas had the best means of grace , that ever man enjoyed . He heard Christ himself Preach , he joyned often with him in prayer ; but he was never the better for it all : it was but as the watering of a dead-stick , which will never make it grow , but rot it the sooner . Never was there a rotten branch so richly watered as he was . O 't is a sad sin , and a sad sign too ; when men and women live under the Gospel from year to year , and never the better . I warn you to beware of these evils , all ye that profess Religion . Let these footsteps by which Iudas went down to his own place , terrifie you from following him in them . Corollary . 2. Learn hence also , that eminent knowledge and profession , puts a special and eminent aggravation upon sin . Judas Iscariot , one of the twelve ▪ Poor wretch , better had it been for him , if he had never been numbred with them : nor enlightned with so much knowledge as he was endued with : for this rent his Conscience to pieces , when he reflected on what he had done : and presently run himself into the gulf of despair . To sin against clear light , is to ●in with an high hand . It 's that which makes a sad waste of the Conscience . That without doubt which now torments this poor soul in Hell , is that he should go against his light , against his profession , to gratifie a base lust to his eternal ruine . Had he known no better , it had been more excusable . Those that had a hand in the death of Christ through mistake and ignorance , were capable to receive the pardon of their sin by that blood they so shed , Act. 3.17 , 19. compared . Take heed therefore of abusing knowledge , and putting a force upon Conscience . Corollary 3. Learn hence in the third place , That unprincipled Professors will sooner or later become shameful Apostates . ●udas was an unprincipled Professor , and see what he came to . Ambition invited Simon Magus to the profession of Christ , he would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some great one . And how quickly did the rottenness of his principles discover themselves in the ruine of his profession ? that which wants a root , must needs wither , as Christ speaks , Matth. 13.20 , 21. that which is the predominant interest will prevail , and sway with us in the day of our trial . Hear me all you that profess Religion , and have given your names to Christ ; if that profession be not built upon a sollid and real work of grace upon your hearts , you shall never honour Religion , nor save your souls by it . O 't is your union with Christ , that like a spring maintains your profession . So much as you are united to Christ , so much constancy , steadiness , and eavenness you will manifest in the duties of Religion , and no more . O Brethren , when he that professes Christ for company , shall be left alone as Paul was . When he that made Religion a stirrup to help him into the sadle of preferment , and honour , shall see that he is so advanced to be drawn forth into Christs camp and endure the heat of the day , and not to take his pleasure : in a word , when he shall see all things about him discouraging , and threatning ; his dearest interest on earth exposed for Religion sake ; and he hath no faith to ballance his present losses , with his future hopes : I say when it comes to this , you shall then see the rottenness of many hearts discovered . And Iudas may have many fellows , who will part with Christ for the world as he did . O therefore look well to your foundation . Corollary 4. Moreover , in this example of Iudas you may read this truth ; That men and women are never in more eminent danger , than when they meet with temptations exactly suited to their master-lusts ; to their own iniquity . O pray , pray , that ye may be kept from a violent suitable temptation . Satan knows that when a man is tried here , he falls by the root . The love of this world was all along Iudas his master-sin , and some conjecture he was a married man , and had a great charge ; but that is conjectural , it was his predominant Lust. The Devil found out this , and suited it with a temptation , which fully hit his humour , and it carries him immediately . This is the dangerous Crisis of the soul. Now you shall see what it is , and what it will do . Put mony before Iudas , and presently you shall see what the man is . Corollary 5. Hence in like manner we are instructed , That no man knows where he shall stop , when he first engages himself in a way of sin . Wickedness , as well as holiness is not born in its full strength , but grows up to it by insensible degrees . So did the wickedness of Iudas . I believe , he himself never thought he should have done what he did , and if any should have told him , in the first beginning of his profession ; thou shalt sell thee blood of Christ for mony . Thou shalt deliver him most perfidiously into their hands that seek his life ; he would have answered as Hasael did to Elisha , But what is thy servant a Dog that he should do this great thing ? 2 Kings 8.13 . His wickedness first discovered it self in murmuring and discontent , taking a pipue at some small matters against Christ , as you may find by comparing Iohn 6. from the 60. to the 70. verse with Iohn 12. from the 3. to the 9. verse , but see to what it grows at last . That Lust or Temptation that at first is but a little cloud , as big as a mans hand , may quickly overspread the whole heaven . It is in our engaging in sin , as in the motion of a stone down the hill . Vires acquirit eundo , it strengthens it self by going , and the longer it runs , the more violent . Beware of the smallest beginnings of temptations . No wise man will neglect or slight the smallest spark of fire , especially if he see it among many barrels of gunpouder . You carry gunpouder about you , O take heed of sparks . Corollary 6. Did Iudas sell Christ for mony ? What a potent conqueror is the love of this world ! How many hath it cast down wounded ? What great Professors have been dragged at its Chariot wheels as its captives ? Hymeneus and Philetus , Ananias and Saphira , Demas and Iudas , with thousands and ten thousands since their daies , led away in triumph . It drowns men in perdition . 1 Tim. 6.9 . in that pit of perdition , this Son of perdition fell , and never rose more . O you that so court and prosecute it , that so love and admire it , make a stand here . Pause a little upon this example . Consider to what it brought this poor wretch whom I have presented to you dead , eternally dead , by the mortal wound that the love of this world gave him ; it destroyed both soul and body . Pliny tells us that the Mermaids delight to be in green meadows into which they draw men , by their inchanting voices ; but saith he there alwaies lie heaps of dead mens bones by them . A lively emblem of a bewitching world . Good had it been for many Professors of Religion , if they had never known what the riches , and honours , and pleasures of this world meant . Corollary 7. Did Iudas fansie so much happiness in a little mony that he would sell Christ to get it ? Learn then , That which men promise themselves much pleasure and contentment in , in the way of sin , may prove the greatest curse and misery to them , that ever befel them in the world . Iudas thought it was a brave thing to get mony ; he fancied much happiness in it : but how sick was his Conscience assoon as he had swallowed it ! O take it again saith he ; it griped him to the heart . He knows not what to do to rid himself of that mony . Give me children ( said Rachel ) or I die : she hath children and they prove her death . O mortifie your fancies to the world . Put no necessity upon riches . They that will be rich , fall into temptations , and many hurtful Lusts , which drown men in perdition , 1 Tim. 6.9 . You may have your desires with a curse . He that brings home a pack of fine cloaths infected with the plague , hath no such great bargain of it , how cheap soever he bought them . Corollary 8. Was there one , and but one of the twelve that proved a Iudas , a Traytor to Christ ? Learn thence , That it is a most unreasonable thing to be prejudiced at Religion , and the sincere professors of it ; because some that profess it , prove naught and vile . Should the Eleven suffer for one Iudas ? Alas , they abhor'd both the Traytor and his treason . As well might the High-Priest , and his Servants have condemned Peter , Iohn and all the rest whose souls abhorred the wickedness . If Iudas proved a vile wretch , yet there was Eleven to one that remained upright : if Iudas proved naught , it was not his profession made him so , but his hypocrisie . He never learnt it from Christ. If Religion must be charged with all the miscariages of its Professors , then there is no pure Religion in the world . Name that Religion among the Professors whereof , there is not one Iudas . Take heed , Reader , of prejudices against godliness on this account . The design of the Devil without doubt is , to undo thee eternally by them . Wo to the world because of offences , Matth. 18.7 . And what if God do permit these things to fall out , that thou maist be hardened in iniquity , confirmed in sin , by such occasions ; and so thy destruction brought about this way ? Blessed is he that is not offended at Christ. Corollary 9. Did Iudas one of the twelve do so ? Learn thence , That a drop of grace , is better than a sea of gifts . Gifts have some excellency in them , but the way of grace is the more excellent way . 1 Cor. 12.31 . Gifts as one saith ) are dead graces , but graces are living gifts . There 's many a learned head in Hell. These are not the things that accompany Salvation . Gifts are the gold that beautifies the Temple , but grace is as the Temple , which sanctified the gold . One tear , one groan , one breathing of an upright heart , is more than the tongues of Angels . Poor Christian , thou art troubled that thou canst not speak and pray so neatly , so handsomly , as some others can ; but canst thou go into a corner , and there pour out thy soul affectionately , though not rhetorically to thy Father ? trouble not thy self . It 's better for thee to feel one divine impression from God upon thine heart , than to have ten thousand fine notions floating in thy head . Iudas was a man of parts ; but what good did they do him ? Corollary 10. Did the Devil win the consent of Iudas to such a design as this ? Could he get no other hand but the hand of an Apostle to assist him ? Learn hence , That the policy of Satan lies much in the choice of his instruments he works by . No bird ( saith one ) like a living bird to tempt others into the net . Pelagius , Socinus , &c. were fit persons for that work the Devil put them upon . Austin told an ingenious young Scholar , the Devil coveted him for an ornament . He knows he hath a foul cause to manage , and therefore will get the fairest hand he can , to manage it with the less suspicion . Corollary 11. Did Iudas one of the twelve do this ? Then certainly Christians may approve , and join with such men on earth , whose faces they shall never see in Heaven . The Apostles held communion a long time with this man , and did not suspect him . O please not your selves therefore , that you have communion with the Saints here , and that they think and speak charitably of you . All the Churches shall know ( saith the Lord ) that I am he that searcheth the heart and reins , and will give to every man as his work shall be , Rev. 2.23 . In Heaven we shall meet many that we never thought to meet there , and miss many we were confident we should see there . Corollary 12. Lastly , Did Iudas one of the twelve , a man so obliged , raised and honoured by Christ , do this ? Cease then from man , be not too confident , but beware of men . Trust ye not in a friend , put no confidence in a guide , keep the door of thy lips from her that lieth in thy bosom , Mica . 7.5 . Not that there is no sincerity in any man , but because there is so much hypocrisie in many men , and so much corruption in the best of men , that we may not be too confident , nor lay too great a stress upon any man. Peters modest expression of Sylvanus is a pattern for us . Sylvanus , a faithful brother unto you ( as I suppose . ) 1 Pet. 5.12 . The time shall come saith Christ that brother shall betray brother to death . Matth. 10.11 . Your Charity for others may be your duty , but your too great confidence may be your snare . Fear what others may do , but fear thy self more . The TWENTY FOURTH SERMON . LUK. XXIII . XXIII , XXIV . And they were instant with loud voices , requiring that he might be crucificed ; and the voices of them , and of the Chief-Priests prevailed . And Pilate gave sentence that it should be as they required . JVdas hath made good his promise to the High-Priest , and delivered Jesus a prisoner into their hands . These Wolves of the evening no soonner seize the Lamb of God , but they thirst and long to be sucking his pretious inuocent blood . Their revenge and malice admits no delay , as fearing a rescue by the people . When Herod had taken Peter , he committed him to prison , intending after Easter to bring him forth to the people . Acts 12.4 . but these men cannot sleep till they have his blood , and therefore the preparation of the Passover being come , they resolve in all haste to destroy him ; yet lest it should look like a downright murder , it shall be formalized with a trial . This his trial and condemnation are the two last acts , by which they prepared for his death : and are both contained in this context : in which we may observe , First , The Enditement . Secondly , The Sentence to which the judge proceeded . First , The Enditement drawn up against Christ wherein they accuse him of many things ; but can prove nothing . They charge him with sedition , and blasphemy , but faulter shamefully in the proof . However ▪ what is wanting in evidence , shall be supplied with clamour and importunity . For saith the Text they were instant with loud voices , requiring that he might be crucified ; and their voices prevailed : when they can neither prove the sedition , or blasphemy , they charged him with ; then crucifie him crucifie him must serve the turn , instead of all witnesses and proofs . Secondly , The Sentence pronounced upon him . Pilate gave sentence that it should be as they required , ( i. e. ) he sentenced Christ to be nailed to the Cross , and there to hang till he was dead . From both these we observe these two doctrinal conclusions , Doct. 1. First , That the trial of Christ for his life , was managed most malitiously and illegally against him , by his unrighteous Iudges . Doct. 2. Secondly , Though nothing could be proved against our Lord Iesus Christ worthy of death , or of bonds ; yet was he condemned to be nailed to the Cross , and there to hang till he died . I shall handle these two points distinctly in their order , beginning with the first , namely , DOCT. 1. That the trial of Christ for his life , was managed most malitiously , and illegally against him , by his unrighteous Iudges . Reader , here thou maist see the Judge of all the world , standing himself to be judged . He that shall judge the world in righteousness , judged most unrighteously . He that shall one day come to the throne of judgement attended with thousands and ten thousands of Angels and Saints , standing as a prisoner at mans bar , and there denied the common right which a thief or murderer might claim , and is commonly given them . To manifest the illegallity of Christs trial , let the following particulars be heedfully weighed . First , That he was inhumanely abused both in words and actions , before the Court met , or any examination had been taken of the fact . For as soon as they had taken him , they forthwith bound him , and led him away to the High-priests house , Luk. 22.54 . and there they that held him , mocked him , and smote him , blindfolded him , stroke him on the face , and bid him prophesie who smote him : and many other things blasphemously spake they against him , vers . 63 , 64 , 65. how illegal and barbarous a thing was this ? When they were but binding Paul with thongs , he thought himself abused contrary to law , and asked the Centurion that stood by , is it lawful for you to scourge a man that is a Roman , and uncondemned , q. d. is this legal ? What , punish a man first , and judge him afterwards ! But Christ was not only bound , but horribly abused by them , all that night , dealing with him as the Lords of the Philistines did with Sampson , to whom it was a sport to abuse him . No rest had Jesus that night : no more sleep for him now in this world . O it was a sad night to him . And this under Caiphas's own roof . Secondly , As he was inhumanely abused before he was tried ; so he was examined and judged by a Court that had no Authority to try him . Luk. 22.66 . as soon as it was day , the elders of the people , and the Chief-Priests , and the Scribes came together ; and led him into their Concil : This was the Ecclesiastical Court. The great Sanhedrim which according to its first constitution , should consist of seventy grave , honourable , and learned men : to whom were to be referred all doubtful matters , too hard for inferiour Courts to decide . And these were to Judge impartially and uprightly for God , as men in whom was the Spirit of God. According to Gods counsel to Moses , Numb . 11.16 , &c. In this Court the Righteous and innocent might expect relief and protection . And that is conceived to be the meaning of Christs words , Luk. 13.33 . It cannot be that a Prophet perish out of Jerusalem ; that is , their Righteousness and Innocency may expect protection . But now , contrary to the first constitution , it consisted of a pack fo malitious Scribes and Pharisees ; men full of revenge , malice and all unrighteousness : And over these Caiphas ( a head fit for such a body ) at this time precided . And though there was still some face of a Court among them , yet their power was now abridged by the Romans ; that they could not hear and determine , judge , and condemn in Capital matters as formery . For as Iosephus their own Historian informs us ; Herod in the beginning of his reign took away this power from them ; and that Scripture seems to confirm it , Joh. 18.31 . It is not lawful for us to put any man to death : And therefore they bring him to Pilates Bar. He also understood him to be a Galilean , and Herod being Tetrarch of Galilee , and at that time in Ierusalem , he is sent to him ; and by him remitted to Pilate . Thirdly , As he was at first heard and judged by a Court that had no authority to Judge him ; so when he stood at Pilates bar , he was accused of perverting the Nation and denying tribute to Caesar , than which nothing was more notoriously false . For as all his Doctrine was pure and heavenly , and malice it self could not find a flaw in it : so he was alwaies observant of the Laws under which he lived , and scrupulous of giving the least just offence to the civil powers . Yea , he not only paid the Tribute himself , though he might have pleaded exemption , but charged it upon others as their duty so to do , Matth. 22.24 . give unto Caesar , the things that are Caesars : and yet with such palpable untruths is Christ charged . Fourthly , Yea , and what is most abominable , and unparallel'd ; to compass their malitious designs , they industriously labour to suborn false witnesses to take away his life : not sticking at the grossest perjury , and manifest injustice , so they might destroy him . So you read , Matth. 25.59 . Now the Chief-Priests and Elders , and all the council sought salse witnesses against Iesus , to put him to death . Abominable wickedness ! For such men , and so many , to complot to shed the blood of the innocent , by known and studied perjury ! What will not malice against Christ transport men to ? Fifthly , Moreover , the carriage of the Court was most insolent , and base towards him during the trial . For whilst he stood before them as a prisoner yet uncondemned ; sometimes they are angry at him for his silence , and when he speaks , and that pertinently to the point ; they smite him on the mouth for speaking , and scoff at what he speaks . To some of their light frivolous and ensnaring questions he is silent , not for want of an answer , but because he heard nothing worthy of an answer . And to fulfil what the Prophet Isaiah had long before predicted of him : he was oppressed , and he was afflicted , yet he opened not his mouth . He is brought as a Lamb to the slaughter , and as a sheep before her shearers is dumb , so he opened not his mouth . Isai. 53.7 . as also to leave us a president when to speak , and when to be silent ; when we for his name sake , shall be brought before Governours : for such reasons as these he sometimes answers not a word , and then they are ready to condemn him for a mute . Answerest thou nothing ( saith the High-Priest ) what is it that these witness against thee , Matth. 26.62 . hearest thou not how many things they witness against thee , saith Pilate ? Matth. 27.13 . And when he makes his defence in words of truth and soberness , they smite him for speaking . Jo● . 18.22 . And when he had thus spoken , one of the Officers which stood by , stroke Iesus with the palm of his hand , saying , answerest thou the High-Priest so ? And what had he spoken to exasperate them ? Had he spoken impertinently ? Not at all . What he said was but this , when they would have had him insnare himself with his own lips , Iesus answered , I spake openly in the world , I ever taught in the Synagogue , and in the Temple whither the Iews alwaies resort , and in secret have I said nothing . Why askest thou me , ask them that heard me , behold they know what I said ? q. d. I am not obliged to accuse and ensnare my self , but you ought to proceed secundum allegata , & probata , according to what is alledged and proved . Did he deserve a blow on his mouth for this ? O who but himself could have so patiently digested such abuses ! under all this he stands in perfect innocency and patience , making no other return to that wretch that smote him but this , if I have spoken evil , bear witness of the evil ; but if well , why smitest thou me ? Sixthly , Lastly , To instance in no more . He is condemned to die , by that very mouth which had once and again professed he found no fault in him . He had heard all that could be alledged against him , and saw it was a perfect piece of malice and envy . When they urge Pilate to proceed to sentence him ; why faith he what evil hath he done ? Matth. 27.23 . nay in the preface to the very sentence it self , he acknowledges him to be a just person . Matth. 27.24 . When Pilate saw he could prevail nothing , but that rather a tumult was made , he took water and washed his hands before the multitude , and said , I am innocent of the blood of this just person , see ye to it . Here the innocency of Christ brake out like the Sun wading out of a cloud , convincing the conscience of his Judge that he was just ; and yet he must give sentence on him for all that , to please the people . Inference 1. Was Christ thus used when he stood before the great Council , the Scribes and Elders of Israel ? then surely great men are not alwaies wise , neither do the aged understand Iudgement . Job . 32.9 . Here were many great men , many aged men , many politick men in Council ; but not one wise or good man among them . In this Council were men of parts , and learning , men of great abilities , and by so much the more pernicious , and able to do mischief . Wickedness in a great man , in a learned man , is like poyson given in wine , which is the more operative and deadly . Christs greatest enemies were such as these . Heathen Pilate , had more pity for him , than superstitious Caiphas . Luther tells us , that his greatest adversaries did not rise out of the Ale-houses or Brothel-houses ; but out of Monasteries , Convents and Religious-houses . Inference 2. Hence also we learn , That though we are not obliged to answer every captious , idle , or ensnaring question ; yet we are bound faithfully to own and confess the truth when we are solemnly called thereunto . It 's true , Christ was sometimes silent ; and as a deaf man that heard not , but when the question was solemnly put art thou the Christ ? The Son of the Blessed ? Iesus said I am , Mark. 14.61 , 62. He knew that answer would cost his life , and yet he dare not deny it . On this account the Apostle saith he witnessed a good confession before Pontius Pilate , I Tim. 6.13 . Herein Christ hath ruled out the way of our duty , and by his own example , as well as precept obliged us to a sincere confession of him , and his truth , when we are required lawfully so to do ; ( i. e. ) when we are before a lawful Magistrate , and the questions are not curious or captious ; when we cannot hold our peace , but our silence will be interpretatively a denying of the truth ; finally , when the glory of God , honour of his truth , and edification of others is more attainable by our open confession , than it can be by our silence : then must we with Christ , give direct , plain , and sincere answers . It was the old Priscilian error to allow men to deny or dissemble their profession ; when an open confession would infer danger . But you know what Christ hath said , Matth. 10.33 . Whosoever shall deny me before men , him will I deny before my Father , which is in Heaven . Christ will repay him in his own coin . It was a noble saying of couragious Zuinglius , what deaths would I not choose ? What punishment would I not undergo ? Yea , into what vault of Hell ; would I not rather choose to be thrown , than to witness against my Conscience . Truth can never be bought dear , nor sold cheap . The Lord Jesus you see owns truth with the eminent and instant hazard of his life . The whole cloud of witnesses have followed him therein . Revel . 14.1 . we our selves once openly owned the waies of sin . And shall we not do as much for Christ , as we then did for the Devil ? Did we then glory in our shame , and shall we now be ashamed of our glory ? Do not we hope Christ will own us at the great day ! Why , if we confess him , he also will confess us . O possess your thoughts with the reasonableness of this duty . Inference 3. Once more , hence it follows , That to bear the revilings , contradictions and abuses of men , with a meek , composed and even spirit , is excellent and Christ like . He stood before them as a Lamb ; he rendred not railing for railing ; he endured the contradictions of sinners against himself . Imitate Christ in his meekness . He calls you so to do , Matth. 11.28 . This will be convincing to your enemies , comfortable for your selves , and honourable for Religion . And as for your innocency God will clear it up as Christs was . You have heard the illegal trial of Christ , how insolently it was managed against him , well right or wrong , innocent or guilty , his blood is resolved upon . 'T is bought and sold before hand . And if nothing else will do it , menaces and clamours shall constrain Pilate to condemn him . Whence our second note was , DOCT. 2. That though nothing could be proved against our Lord Iesus Christ , worthy of death , or of bonds ; yet was he condemned to be nailed to the Cross , and there to hang till he died . For the explication of this , I shall open the following particulars . First , Who gave the Sentence . Secondly , Upon whom he gave it . Thirdly , What Sentence was it that was given . Fourthly , In what manner Christ received it . First , Who and what was he that durst attempt such a thing as this ? Why , this was Pilate who succeeded Valerius Gratus in the Presidentship of Iudea , ( as Iosephus tells us , ) in which trust he continued about ten years . This cruel cursed act of his against Christ , was in the eighth year of his government . Two years after he was removed from his place and Office , by Vitelius President of Syria , for his inhumane murdering of the innocent Samaritans . This necessitated him to go to Rome , to clear himself before Caesar. But before he came to Rome , Tyberius was dead , and Cajus in his room . Under him , saith Eusebius , Pilate killed himself . He was a man not very friendly or benevolent to the Jewish nation , but still suspicious of their rebellions and insurrections , this jealous humour , the Priests and Scribes observed , and wrought upon it , to compass their design against Christ. Therefore they tell him so often , of Christs sedition , and stirring up the people ; and that if he let him go , he is none of Caesars friend ; which were the very considerations that prevailed with him to do what he did . But how durst he attempt such a wickedness as this , however he had stood in the opinion of Caesar ? What I give Judgement against the Son of God ; for 't is evident by many circumstances in this trial that he had many inward fears , and convictions upon him , that he was the Son of God. By these he was scared and sought to release him , Ioh. 19.8 , 12. the fear of a Deity fell upon him ; his mind was greatly perplext , and dubious about this prisoner , whether he was a God or a man. And yet the fear of Caesar prevailed more than the fear of a Deity , he proceeds to give sentence . O Pilate wast thou not afraid to Judge and Sentence an Innocent , a known Innocent , and one whom thou thy self suspectedst at least to be more than man ? But see in this predominancy of self-interest , what men will not attempt and perpetrate to secure and accommodate self . Secondly , against whom doth Pilate give Sentence ? against a Malefactor ? No , his own mouth once and again acknowledged him innocent . Against a common prisoner ? No , but one whose same no doubt had often reached Pilates ears , even the wonderful things wrought by him , which none but God could do . One that stood before him as the picture , or rather as the body of innocency and meekness . Ye have condemned , and killed the Just , and he resisteth you not , Iames 5.6 . now was that word made good , Psal. 94.21 . They gather themselves together , against the soul of the Righteous , and condemn the innocent blood . Thirdly , But what was the sentence that Pilate gave ? We have it not in the form in which it was delivered . But the sum of it was , that it should be as they required . Now what did they requires why , crucifie him , crucifie him . So that in what formalities soever it was delivered , this was the substance and effect of it , I adjudge Iesus of Nazareth to be nailed to the Cross , and there to hang til he be dead . Which sentence against Christ was , First , A most unjust , and unrighteous sentence , the greatest perversion of Judgement and Equity that was ever known to the civilized world , since seats of Judicature were first set up . What! to condemn him , before one accusation was proved against him ? And if what they accused him of ( that he said he was the Son of God ) had been proved , it had been no crime , for he really was so ; and therefore no blasphemy in him to say he was . Pilate should rather have come down from his seat of Judgement and adore him , that sit there to judge him . Oh it was the highest piece of injustice that ever our ears heard of . Secondly , As it was an unrighteous sentence , so it was a cruel sentence , delivering up Christ to their wills . This was that misery which David so earnestly deprecated , Psal. 27.12 . O deliver me not over to the will of mine enemies . But Pilate delivers Christ over to the will of his enemies ; men full of enmity , rage , and malice : whose greatest pleasure it was , to glut themselves with his blood , and satiate their revengeful hearts with such a spectacle of misery . For lo , as soon as these Wolves had griped their prey , they were not satisfied with that cursed , cruel and ignominious death of the Cross , to which Pilate had adjudged him ; but they are resolved he shall die over and over : they will contrive many deaths in one : Now they say as a Tyrant did once , moriatur , ut sentiat se mori , let him die so as he may feel himself to die , ( i. e. ) let him die by inch-meal . To this end they presently strip him naked , scourge him cruelly , array him in scarlet , and mock him : Crown him with a bush of platted thorns : fasten that Crown upon his head by a blow with a cane , which set them deep into his sacred Temples : Sceptered him with a reed : spet in his face : strip off his mock-robes again : put the Cross upon his back , and compel him to bear it . All this , and much more they express their cruelty by ; as soon as they had him delivered over to their will. So that this was a cruel sentence . Thirdly , As it was a cruel , so it was a rash and hasty sentence . The Jews are all in haste : consulting all night , and early up by the break of day in the morning to get him to his trial . They spur on Pilate with all the arguments they can to give sentence . His trial took up but one morning , and a great part of that was spent in sending him from Caiphas to Pilate , and from Pilate to Herod , and then back again to Pilate : so that it was a hasty and headlong sentence that Pilate gave . He did not sift and examine the matter , but handles it very slightly . The trial of many a mean man hath taken up ten times more debates and time , than was spent about Christ. They that look but slightly into the cause , easily pronounce and give sentence . But that which was then done in haste , they have had time enough to repent for since . Fourthly , As it was a rash and hasty , so it was an extorted forced sentence . They squeeze it out of Pilate by meer clamor , importunity , and suggestions of danger . In Courts of Judicature , such arguments should signifie but little : not importunity , but proof should carry it : but timorous Pilate bends like a Willow at this breath of the people . He had neither such a sence of Justice , nor spirit of Courage to withstand it . Fifthly , As it was an extorted , so it was an Hypocritical sentence ; masking horrid murder under a pretence and formality of Law. It must look like a legal procedure to paliate the business . Loth he was to condemn him , lest innocent blood should clamor in his Conscience ; but since he must do it , he will transfer the guilt upon them , and they take it : His blood be on us and on our children for ever , say they . Pilate calls for water , washes his hands before them , and tells them I am free from the blood of this just person . But stay , free from his blood , and yet condemn a known innocent person . Free from his blood , because he washt his hands in water . No , no , he could never be free , except his soul had been washed in that blood he shed . O the hypocrisie of Pilate ! Such juggling as this will not serve his turn , when he shall stand as a prisoner before him , who now stood arraigned at his Bar. Sixthly and Lastly , As it was an Hypocritical , so it was an unrevoked sentence . It admitted not of a reprieve , no , not for a day ; nor doth Christ appeal to any other Judicature , or once desire the least delay of the execution . But away he is hurried in haste to the execution . Blush , O ye heavens ! and tremble , O earth , at such a sentence as this ! Now is Christ dead in Law ; now he knows whither he must be carried , and that presently . His soul and body must feel that , the very sight of which put him into an Agony but the night before . Fourthly and Lastly , In what manner did Christ receive this cruel and unrighteous sentence ? He received it like himself , with admirable meekness and patience . He doth as it were wrap himself up in his own innocency , and obedience to his Fathers will : and stands at the Bar with invincible patience , and meek submission . He doth not once desire the Judge to defer the sentence , much less fall down and beg for his life , as other prisoners use to do at such times . No but as a sheep he goes to the slaughter , not opening his mouth . Some apply that expression to Christ , Jam. 5.6 . Ye have condemned , and killed the just , and he resisteth you not . From the time that Pilate gave sentence , till he was nailed to the Cross , we do not read that ever he said any thing , save only to the women that followed him out of the City to Golgotha : and what he said there , rather manifested his pity to them , than any discontent at what was now come upon him . Daughters of Jerusalem ( said he ) weep not for me , but weep for your selves and for your children , Luk. 23.28 , &c. O the perfect patience and meekness of Christ ! The Inferences from hence are . Inference 1. Do you see what was here done against Christ under pretence of Law ? What cause have we to pray for good Laws , and righteous executioners of them . O 't is a singular mercy to live under good Laws , which protect the innocent from injury . Laws are hedges about our lives , liberties , estates , and all the comforts we enjoy in this world . Times will be evil enough , when iniquity is most discountenanced and punished by Law ; but how evil are those times like to prove , when iniquity is established by Law ! As the Psalmist complains , Psal. 94.20 . It was the complaint of Pliny to Trajan , that whereas crimes were wont to be the burden of the age , now Laws were so ; and that he feared the Common-wealth which was establisht , would be subverted by Laws . 'T is not like that vertue will much flourish , when Iudgement springs up as hemlock in the furrows of the field , Hosea 10.4 . How much therefore is it our concernment , to pray that Iudgement may run down as a mighty stream , Amos. 5.24 . That our Officers may be peace , and our Exactors righteousness , Isai. 60.17 . It was not therefore without great reason , that the Apostle exhorted , that supplications , prayers , intercessions , and giving of thanks be made for all men . For Kings and all that are in authority , that we may lead a quiet and peaceable life in all godliness and honesty , 1 Tim. 2.1 , 2. Great is the interest of the Church of God in them . They are instruments of much good or evil . Inference 2. Was Christ condemned in a Court of Judicature ? How evident then is it , that there is a Iudgement to come after this life ? Surely things will not be alwaies carried as they are in this world . When you see Iesus condemned , and Barrabbas released , conclude , that a time will come when innocency shall be vindicated , and wickedness shamed . On this very ground Solomon concludes , and very rationally , that God will call over things hereafter at a more righteous Tribunal . And moreover I saw under the Sun the place of Iudgement , that wickedness was there ; and the place of righteousness , that iniquity was there . I said in my heart , God shall judge the righteous , and the wicked : for there is a time there for every purpose , and for every work , Eccles. 3.16 , 17. Some indeed on this ground have denied the divine providence ; but Solomon draws a quite contrary conclusion , God shall Iudge : surely he will take the matter into his own hand : he will bring forth the righteousness of his people as the light , and their just dealing as the noon day . It 's a mercy if we be wronged in one Court , that we can appeal to another , where we shall be sure to be relieved by a just impartial Judge . Be patient therefore my brethren , ( saith the Apostle ) until the coming of the Lord. Jam. 5.6 , 7 , 8. Inference 3. Again , here you see how Conscience may be over-born , and run down by a fleshly interest . Pilates Conscience bid him beware , and forbear ; his interest bid him act : his fear of Caesar , was more than the fear of God. But oh ! what a dreadful thing is it for Conscience to be ensnared by the fear of man ? Prov. 29.25 . To guard thy soul , Reader , against this mischief , let such considerations as these be ever with thee . First , Consider how dear those profits or pleasures cost , which are purchased with the loss of inward peace ! there is nothing in this word good enough to recompence such a loss ; or ballance the misery of a tormenting Conscience . If you violate it , and prostitute it for a fleshly lust , it will remember the injury you did it many years after . Gen. 42.21 . Iob. 13.26 . It will not only retain the memory of what you did , but it will accuse you for it . Matth. 27.4 . It will not fear to tell you that plainly which others dare not whisper . It will not only accuse , but it will also condemn you for what you have done . This condemning voice of Conscience is a very terrible voice . You may see the horror of it in Cain ; the vigor of it in Iudas ; the doleful effects of it in Spira . It will from all these its offices produce shame , fear , and despair , if God give not repentance to life . The shame it works will so confound you , that you will not be able to look up . Iob. 31.14 . Psal. 1.5 . The fear it works will make you wish for a hole in the rock to hide you : Isai. 2.9 , 10 , 15 , 19. And its despair is a death pang . The cutting off of hope is the greatest cut in the world . O who can stand under such a load as this ? Prov. 18.14 . Secondly , Consider the nature of your present actions ; they are seed sown for eternity , and will spring up again in suitable effects , rewards or punishments ; when you that did them are turned to dust . Gal. 6.7 . what a man sows , that shall he reap : and as sure as the harvest follows the seed time , so sure shall shame , fear , and horror follow sin , Dan. 12.2 . What Zeuxis the famous Limner said of his work , may much more truly be said of ours , eternitati pingo , I paint for eternity said he , when one asked him why he was so curious in his work . Ah , how bitter will those things be in the account and reckoning , which were pleasant in the acting and committing ! 'T is true our actions physically considered are transient ; how soon is a word or action spoken or done , and there is an end of it : but morally considered , they are permanent , being put upon Gods book of account . O therefore take heed what you do . So speak , and so act , as they that must give an account . Thirdly , Consider how by these things men do but prepare for their own torment in a dying hour . There 's bitterness enough in death ; you need not add more gall and wormwood , to add to the bitterness of it . What is the violencing , and wounding of Conscience now , but the sticking so many pins or needles in your death-bed , against you come to lie down on it : this makes death bitter indeed . How many have wisht in a dying hour they had rather lived poor and low all their daies , than to have strained their Consciences for the world ? Ah how is the face , and aspect of things altered in such an hour ! No such considerations as these had any place in Pilates heart ; for if so , he would never have been courted , or scared into such an act as this . Inference 4. Did Christ stand arraigned , and condemned at Pilates Bar ; then the believer shall never be arraigned or condemned at Gods Bar. This sentence that Pilate pronounced on Christ , gives evidence that God will never pronounce sentence against such . For had he intended to have arraigned them , he would never have suffered Christ their surety to be arraigned , and condemned for them . Christ stood at this time before a higher Judge than Pilate . He stood at Gods Bar , as well as his . Pilate did but that which Gods own hand and Counsel had before determined to be done . And what God himself at the same time● did . Though God did it Justly and Holily , dealing with Christ , as a Creditor with a Surety . Pilate most wickedly , and basely , dealing with Christ as a corrupt Judge , that shed the blood of a known innocent to pacifie the people . But certain it is that out of his Condemnation flows our Justification . And had not Sentence been given against him , it must have been given against us . Oh what a melting consideration is this ! that out of his agony comes our Victory ; out of his condemnation our Justification ; out of his Pain our Ease ; out of his Stripes our Healing ; out of his Gall and Vinegar our Hony ; out of his Curse our Blessing ; out of his Crown of Thorns our Crown of Glory ; out of his Death our Life : if he could not be released , it was that you might . If Pilate gave sentence against him , it was that the great God might never give sentence against you . If he yielded that it should be with Christ as they required , it was that it might be with our souls , as well as we can desire . And therefore , Thanks be to God for his unspeakable gift . The TWENTY FIFTH SERMON . LUK. XXIII . XXVII , XXVIII , &c. And there followed him a great company of people , and of women , which also bewailed and lamented him . But Iesus turning unto them , said , Daughters of Jerusalem , weep not for me , but weep for your selves , and for your children . THE sentence of death once given against Christ , the execution quickly follows . Away they lead him from Gabbatha to Golgotha , longing as much to be nailing him to the Cross , and feeding their eyes with his torments , as the Eagle doth to be tearing the flesh , and drinking the blood of that Lamb she hath seised in her Tallons , and is carrying away to the top of some rock to devour . The Evangelist here observes a memorable passage that fell out in their way to the place of execution ; and that is the Lamentations and Wailings of some that followed him out of the City , who expressed their pity , and sorrow for him most tenderly , and compassionately . All hearts were not hard , all eyes were not dry . There followed him a great company of people , and of women which also bewailed , and lamented him , &c. In this Paragraph we have two parts ( viz. ) the Lamentation of the Daughters of Ierusalem for Christ , and Christs reply to them . First , The Lamentation of the Daughters of Ierusalem for Christ. Concerning them , we briefly enquire who they were , and why they mourned . First , Who they were ? The text calls them Daughters ( i. e. ) Inhabitants of Ierusalem . For it is an Hebraism as Daughters of Zion , Daughters of Israel . And it 's like the greatest part of them were women : and they were many of them ; a troop of mourners that followed Christ out of the City , towards the place of his execution , with Lamentations and Wailings . What the principle and ground of these their Lamentations was , is not agreed upon by those that have pondred the story . Some are of opinion , their Tears and Lamentations , were but the effects and fruits of their more tender and ingenious natures : which were moved and melted with so tragical and sad a spectacle , as was now before them . It 's well observed by a judicious Author , that the Tragical story of some great and noble personage , full of hero'cal vertue and ingenuity ( yet inhumanely and ungratefully used ) will thus work upon ingenious spirits who read or hear of it — which when it reaches no higher is so far from being faith , that it is but a carnal and fleshly devotion , springing from fancy , which is pleased with such a story and the principles of ingenuity stirred towards one , who is of a Noble Spirit and yet abused . Such stories use to stir up a principle of humanity in men unto a compassionate love , which Christ himself at his suffering found fault with , as being not spiritual nor raised enough in those women that went weeping to see the Messiah so handled . Weep not for me ( saith he ) that is , weep not so much for this to see me so unworthily handled by those for whom I die . This is the principle from which some conceive these tears to flow . But Calvin attributes it to their faith ; looking upon these mourners as a remnant reserved by the Lord in that miserable dispersion ; and though their faith was but weak , yet they judge it credible that there was a secret seed of godliness in them , which afterwards grew to maturity , and brought forth fruit . And to the same sence others give their opinion also . Secondly , Let us consider Christs reply to them ; Weep not for me ye Daughters of Jerusalem , &c. Strange , that Christ should forbid them to weep for him , yea for him under such unparalell'd sufferings and miseries . If ever there was a heart-melting object in the world , it was here . O who could hold , whose heart was not petrified , and more obdure than the senseless rocks ! This reply therefore of Christ undergoes a double sence , and interpretation , suitable to the different construction of their sorrows . Those that look upon their sorrows as meerly natural , take Christs reply in a negative sense , prohibiting such tears as those . They that expound their sorrows as the fruit of faith , tell us though the form of Christs expression be negative , yet the sense is comparative , as Matth. 9.13 . I will have mercy , and not sacrifice , ( i. e. ) mercy rather than sacrifice . So here weep rather upon your own account , than mine . Reserve your sorrows for the calamities coming upon your selves and your children . You are greatly affected I see with the misery that is upon me ; but mine will be quickly over , yours will lie long . In which he shews his merciful and compassionate disposition , who was still more mindful of others troubles and burdens than of his own . And indeed the days of calamity coming upon them and their children , were doleful days . What direful and unpresidented miseries befel them , at the breaking up and devastation of the City , who hath not read or heard ? And who can refrain from tears that hears or reads it ? Now , if we take the words in the first sense , as a prohibition of their meerly natural and carnal affections , expressed in Tears and Lamentations for him ; no otherwise than they would have been upon any other like Tragical story : then the observation from it , will be this . Doct. 1. That melting affections and sorrows , even from the sense and consideration of the sufferings of Christ ; are no infallible signs of grace . If you take it in the latter sense , as the fruit of their faith , as tears flowing from a gratious principle : then the observation will be this . Doct. 2. That the believing meditation of what Christ suffered for us , is of great force and efficacy to melt and break the heart . I shall rather choose to prosecute both these branches , than to decide the controversie . Especially since the notes , gathered from either , are so useful to us . And therefore I shall begin with the first , viz. DOCT. 1. That melting affections and sorrows , even from the sence of Christs sufferings , are no infallible marks of grace . In this point I have two things to do , to prepare it for use . First , To shew what the melting of the affections by way of grief and sorrow is . Secondly , That they may be so melted , even upon the account of Christ ; and yet the heart remain unrenewed . First , What the melting of the affections by way of grief and sorrow is . Tears are nothing else but the juice of a mind oppressed , and squeesed with grief . Grief compresses the heart , the heart so compressed and squeez'd , vents it self sometimes in tears , sighs , groans , &c. and this is two fold ; gratious and wholly supernatural , or common and altogether natural . The gratious melting or sorrow of the soul , is likewise two fold , habitual or actual . Habitual godly sorrow , is that gratious disposition , inclination or tendency of the renewed heart to mourn and melt , when any just occasion is presented to the soul , that calls for such sorrow . It is expressed , Ezek. 36.26 . By taking away the heart of stone , and giving an heart of flesh . That is an heart impressive , and yielding to such arguments and considerations as move it to mourning . Actual sorrow is the expression and manifestation of that its inclination , upon just occasions , and it 's expressed two ways , either by the internal effects of it ; which are the heaviness , shame , loathing , resolution , and holy revenge begotten in the soul upon the account of sin : or also by more external and visible effects , as sighs , groans , tears , &c. The former is essential to godly sorrow , the latter contingent , and accidental . Much depending upon the natural temperature , and constitution of the body . Natural and common meltings , are nothing else but the effects of a better temper ; the fruit of a more ingenious spirit , and easier constitution , which shews it self on any other , as well as upon spiritual occasions . As Austin said , he could weep plentifully , when he read the story of Dido . The history of Christ is a very tragical and pathetical history , and may melt an ingenious nature , where there is no renewed principle at all . So that , Secondly , Our affections may be melted , even upon the score and account of Christ ; and yet that is no infallible evidence of a gratious heart . And the reasons for it are , The first Reason , because we find all sorts of affections acted and vented , by such as have been no better than temporary believers . The stony ground hearers in Matth. 13.20 . received the word with joy : and so did Iohn's hearers also , who for a season re●oyced in his light , Joh. 3.35 . Now if the affection of joy under the word may be exercised , why not of sorrow also ? If the comfortable things revealed in the Gospel may stir up the one , by a parity of reason , the sad things it reveals , may answerably work upon the other . Even those Israelites whom Moses told that they should fall by the sword , and not prosper , for the Lord would not be with them ; because they were turned away from the Lord ; yet when Moses rehearsed the message of the Lord in their ears , they mourned greatly . Numb . 14.39 . I know the Lord pardoned too many of them their iniquites , though he took vengeance on their inventions ; and yet it 's as true , that with many of them God was not well pleased , 1 Cor. 10.5 . Many instances of their weeping and mourning before the Lord , we find in the sacred story : and yet their hearts were not stedfast with God. The second Reason is , because though the objects , about which our affections and passions are moved , may be spiritual ; yet the motives and principles that set them on work , may be but carnal , and natural ones . When I see a person affected in the hearing of the word , or prayer ; even unto tears ▪ I cannot presently conclude , surely this is the effect of grace . For it 's possible the pathetical qual●ty of the subject matter , the rhetorick of the speaker , the very ▪ affecting tone , and modulation of the voice , may draw tears ; as well as faith working upon the spirituality , and deep concernment the soul hath in those things . Whilst Austin was a Manichee , he sometimes heard Ambrose , and saith he , I was greatly affected in hearing him even unto tears , many times ; howbeit , it was not the Heavenly nature of the subject , but the abilities and rare parts of the speaker that so affected him . And this was the case of Ezekiels hearers , Ezek. 33.32 . Again , The third Reason is , these motions of the affections , may rather be a fit and mood , than the very frame and temper of the soul. Now there is a vast difference betwixt these . There are times and seasons when the roughest , and most obdure hearts may be pensive and tender ; but that is not its temper and frame , but only a fit , a pang , a transient passion : so the Lord complains of them . Hos. 6.4 . O Ephraim , what shall I do unto thee , O Judah , what shall I do unto thee ? for your goodness is as a morning cloud , and as the early dew , it goeth away : and so he complains , Psal. 78.34 , 35 , 36. When he slew them , then they sought him ; and they returned , and enquired early after God. And they remembred that God was their rock , and the most high God their Redeemer ; nevertheless they did flatter him with their lips , and lyed unto him with their tongues . For had this been the gratious temper of their souls , it would have continued with them : they would not have been up and down , off and on , hot and cold with God , as they were . Therefore we conclude that we cannot infer a work of grace upon the heart , simply and meerly from the meltings and thaws that are sometimes upon it . And hence for your use I shall Infer that . Inference 1. If such as sometimes feel their hearts thawed and melted with the consideration of the sufferings of Christ , may yet be deceived . What cause have they to fear , and tremble : whose hearts are as unrelenting as the Rocks ! Yielding to nothing that is proposed , or urged upon them ? How many such are there , of whom we may say as Christ speaks of the inflexible Jews : We have Piped unto you , but ye have not Danced . We have mourned unto you , but ye have not lamented , Matth. 11.17 . They must inevitably come short of Heaven , that come so short of those , that do come short of Heaven . If those perish that have rejoyced under the Promises ; and mourned under the threats of the Word . What shall become of them that are as unconcerned and untouched by what they hear , as the Seats they sit on , or the dead that lie under their feet ! Who are given up to such hardness of heart , that nothing can touch or affect them . One would think the consideration of the sixth Chapter to the Hebrews should startle such men and women ; and make them cry out , Lord , what will become of such a sensless , stupid , dead creature as I am ? If they that have been enlightned , and have tasted the heavenly gift ; and were made partakers of the Holy Ghost ; and have tasted the good Word of God , and the powers of the world to come , may , notwithstanding such high raised affections as these , so fall away , that it shall be impossible to receive them again by Repentance : what shall we then say or think of his Estate , to whom the most penetrating and awakening truths are no more than a Tale that is told ? The Fire and Hammer of the Gospel can neither melt nor break them , they are Iron , and Brass , Ier. 6.28.29 . Inference 2. If such as these may eternally miscarry , Then let all look carefully to their foundation , and see that they do not bless themselves in a thing of nought . It 's manifest from 1 Cor. 10.12 . That many souls stand exceeding dangerously , who are yet strongly conceited of their own safety . And if you please to consult those Scriptures in the margent , you shall find vain confidence to be a ruling folly over the greatest part of men : and that which is the utter overthrow , and undoing of multitudes of Professors . Now , there is nothing more apt to beget and breed this vain soul undoing confidence , than the stirrings and meltings of our affections about spiritual things , whilst the heart remains unrenewed all the while . For ( as a grave Divine hath well observed ) such a man seems to have all that is required of a Christian , and herein to have attained the very end of all knowledge ; which is operation and influence upon the heart and affections . Indeed ( thinks such a poor deluded soul , ) if I did hear , read , or pray without any inward affections , with a dead , cold , and unconcerned heart : or if I did make shew of Zeal , and affection in dutys , and had it not ▪ well might I suspect my self to be a self-cozening Hypocrite : but it s not so with me . I feel my heart really melted many times , when I read the sufferings of Christ. I feel my heart raised , and ravished with strange Joys and comforts , when I hear the glory of Heaven opened in the Gospel . Indeed if it were not so with me , I might doubt the root of the matter is wanting . But if to my knowledge , affection be added . A melting heart , matched with a knowing head ; now I may be confident all is well . I have often heard Ministers cautioning and warning their people , not to rest satisfied with idle and unpractical notions in their understandings ; but to labour for impressions upon their hearts , this I have attained ; and therefore what danger of me ? I have often heard it given as the mark of an Hypocrite , that he hath light in his head ; but it sheds not down its influences upon the heart . Whereas in those that are sincere , it works on their hearts and affections . So I find it with me , therfore I am in a most safe estate . O Soul , of all the false signs of grace , none more dangerous , than those that most resemble true ones . And never doth the Devil more surely and incurably destroy , than when transformed into an Angel of light . What if these meltings of thy heart , be but a flower of nature ? What if thou art more beholding to a good temper of body , than a gratious change of spirit for these things ? Well , so it may be . Therefore be not secure , but fear and watch . Possibly if thou wouldst but search thine own heart in this matter , thou maist find , that any other pathetical moving story , will have the like effects upon thee . Possibly too , thou maist find that notwithstanding all thy raptures and joys at the hearing of Heaven , and its glory ; yet after that pang is over , thy heart is habitually earthly , and thy conversation is not there . For all thou canst mourn at the relations of Christs Sufferings , thou art not so affected with sin , that was the meritorious cause of the sufferings of Christ ; as to crucifie one corruption , or deny the next temptation , or part with any way of sin that is gainful , or pleasurable to thee for his sake . Why now , Reader , if it be so with thee , what art thou the better f●r the fluency of thy affections ? Dost think in earnest , that Christ hath the better thoughts of thee ; because thou canst shed tears for him ; when notwithstanding thou every day piercest and woundest him ? O be not deceived . Nay for ought I know , thou maist find upon a narrow search ; that thou puttest thy tears in the room of Christs blood , and givest the confidence , and dependance of thy soul to them ; and if so , they shall never do thee any good . Oh therefore search thy heart , Reader , be not too confident ; take not up too easily , upon such poor weak grounds as these , a soul undoing confidence . Always remember , the Wheat and Tares r●semble each other in their first springing up . That an Egg is not liker to an Egg , than Hypocrisie , in some shapes and forms into which it can cast it self , is like a genuine work of grace . O remember that among the Ten Virgins , that is , the reformed professors of Religion ; that have cast off and separated themselves from the worship and defilements of Anti-christ : five of them were foolish . There be first , that shall be last ; and last , that shall be first , Matth. 19.30 . Great is the deceitfulness of our hearts , Ier. 17.9 . And many are the subtilties and devices of Satan , 2 Cor. 11.3 . Many also are the astonishing examples of self deceiving souls , recorded in the Word . Remember what you lately read of Iudas . Great also will be the exactness of the Last Judgement . And how confident soever you be , that you shall speed well in that day ; yet still remember , that Trial is not yet past . Your final Sentence is not yet come from the mouth of your Judge . This I speak , not to affright and trouble , but to excite and warn you . The loss of a soul is no small loss , and upon such grounds as these , they are every day cast away . This may suffice to be spoken to the first observation , built upon this supposition ; that it was but a pang of meer natural affection in them . But if it were the effect of a better principle , the fruit of their Faith , as some Judge ; then I told you the observation from it would be this . DOCT. 2. That the believing meditation of what Christ Suffered for us , is of great force and efficacy to melt and break the heart . It is the Promise , Zach. 12.10 . They shall look upon me whom they have pierced , and mourn for him , as one mourneth for his only Son , and shall be in bitterness for him , as one that is in bitterness for his first born . Ponder seriously here the Spring and Motive , They shall look upon me . It 's the eye of Faith that melts and breaks the heart . The effect of such a sight of Christ , they shall look and mourn . Be in bitterness , and sorrow . True Repentance is a drop out of the eye of Faith. And the measure or degree of that sorrow , caused by a believing view of Christ. To express which , two of the fullest instances of grief we read of , are borrowed . That of a tender Father , mourning over a dear and only Son. That of the people of Israel , mourning over Iosiah that peerless Prince , in the valley of Megiddo . Now to shew you how the believing meditation of Christ , and his suffering , comes kindly and savingly to break and melt down the gracious heart ; I shall propound these four considerations of the heart breaking efficacy of Faith , eyeing a Crucified Jesus . First , The very reallizing of Christ and his sufferings by Faith , is a most affecting and melting thing . Faith is a true Glass that represents all those his sufferings , and agonies to the Life . It presents them not as a fiction , or idle tale ▪ but as a true and faithful Narative . This ( saith Faith ) is a true and faithful saying , that Christ was not only cloathed in our flesh . He that is over all , God blessed for ever ; the only Lord , the Prince of the Kings of the Earth become a man ; but it is also most certain , that in this body of his flesh , he grappled with the infinite wrath of God. Which fill'd his soul with horror , and amazement . That the Lord of Life , did hang dead upon the Tree . That he went as a Lamb to the slaughter . And was as a Sheep dumb before the Shearer . That he endured all this , and more than any finite understanding can comprehend in my room and stead . For my sake he there groaned and bled . For my Pride , Earthliness , Lust , Unbelief , hardness of Heart , he endured all this . I say to reallize the sufferings of Christ thus , is of great power to affect the coldest , dullest heart . You cannot imagine the difference there is in presenting things as realities , with convincing and satisfying evidences ; and our looking on them as a fiction or uncertainty . Secondly , But Faith can apply , as well as reallize , and if it do so , it must needs overcome the heart . Ah , Christian , canst thou look upon Jesus as standing in thy room ; to bear the wrath of a Deity for thee ? Canst thou think on it , and not melt ? That when thou like Isaac wast bound to the Altar , to be offered up to Justice ; Christ like the Ram , was caught in the Thicket ; and offered in thy room . When thy sins had raised a fearful tempest , that threatned every moment to entomb thee in a Sea of wrath ; Iesus Christ was thrown over to appease that storm . Say , Reader , can thy heart dwell one hour upon such a Subject as this ? Canst thou with Faith present Christ to thy self , as he was taken down from the Cross ; drencht in his own blood , and say , these were the wounds that he received for me . This is he that loved me , and gave himself for me . Out of these wounds comes that balm that heals my soul. Out of these stripes , my peace . When we hang'd upon the Cross , he bore my name upon his breast , like the high Priest. It was love , pure love , strong love to my poor soul , to the soul of an enemy , that drew him down from Heaven ; and all the glory he had there , to endure these sorrows in soul and body for me . Oh you cannot hold up your hearts long to the piercing thoughts of this ; but your bowels will be pained , and like Ioseph , you will seek a place to vent your hearts in . Thirdly , Faith cannot only reallize and apply Christ and his death , , but it can reason and conclude such things from his death , as will fill the soul with affection to him , and break the heart in pieces in his presence . When it views Christ as Dead , it Infers ; is Christ dead for me , then was I dead in Law. Sentenced and condemned to die eternally , 2 Cor. 5.14 . If one die for all , then were all dead . How woful was my case , when the Law had past , Sentence on me ? I could not be sure when I lay down , but that it might be executed before I rose . Nothing but a puff of breath betwixt my soul and Hell. Again , is Christ dead for me , then I shall never die . If he be condemned , I am acquitted . Who shall lay any thing to the charge of Gods Elect ? It 's God that justifieth , it 's Christ that died , Rom. 8.34 . My soul is escaped as a Bird out of the snare of the Fowler . I was condemned , but am now cleared . I was dead , but am now alive . O the unsearchable riches of grace ! O Love past finding out ! Again , did God give Christ to such miseries and sufferings for me , how shall he withhold any thing now from me ? He that spared not his own Son , will doubtless with him freely give me all things , Rom. 8.32 . Now I may rest upon him for pardon , peace , acceptance , and glory for my soul. Now I may relie upon him safely , for provision , protection , and all supplies for my body . Christ is the root of all these mercys . He is more than all these , he is nearer and dearer to God , than any other gift . Oh what a blessed , happy ▪ comfortable state hath he now brought my soul into ! To conclude , did Christ endure all these things for me , then it 's past doubt he will never leave , nor forsake me . It cannot be that after he hath endured all this , he will cast off the souls for whom he endured it . Here the soul is Evangelically broken by the considerations of the mercys which emerge and flow to it , out of the Sea of Christs blood . Fourthly , and Lastly , Faith cannot only reallize , apply , and Infer , but it can also compare the love of Christ in all this , both with his dealings with others , and with the souls dealing with Christ , who so loved it . To compare Christs dealings with others , is most affected . He hath not dealt with every one , as with me . Nay , few there are that can speak of such mercies as I have from him . How many are there that have no part , nor portion in his blood ? That must bear that wrath in their own persons , that he bare himself for me ! He hath kissed me , over other mens shoulders . He hath reached a pardon to me , over other mens heads . He espied me out , and singled me forth to be the object of his love , leaving thousands and millions , still unreconciled . Not that I was better than they , for I was the greatest of sinners . Far from righteousness . As unlikely as any to be the object of such grace and love . My companions in sin are left , and I taken . Now the soul is full . The heart grows big , too big to contain it self . Yea , Faith helps the soul to compare the love of Christ to it , with the returns it ha●h made to him , for that love . And what , my soul , hath thy carriage to Christ been , since this grace that wants a name appeared to thee ? Hast thou returned love for love ? Love suitable to such love ? Hast thou prized , valued , and esteemed this Christ , according to his own worth in himself , or his kindness to thee ? Ah no , I have grieved , pierced , wounded his heart , a thousand times since that , by my ingratitude . I have suffered every trifle to justle him out of my heart . I have neglected him a thousand times , and made him say , is this thy kindness to thy friend ? Is this the reward I shall have for all that I have done , and suffered for thee ? Wretch that I am , how have I requited the Lord ! this shames , humbles , and breakes the heart . And when from such sights of faith , and considerations as these , the heart is thus affected ; it affords a good argument indeed , that thou art gone beyond all the attainments of temporary believers . Flesh and blood hath not revealed this . Inference 1. Have the believing meditations of Christ , and his sufferings such heart melting influences , then sure there is but little faith among men . Our dry eyes and hard hearts , are evidences against us , that we are strangers to the sighs of faith . God be merciful to the hardness of your hearts . How is Christ and his love flighted among men ! How shallow doth his blood run to some eyes ! Oh that my head were waters , and mine eyes fountains of tears for this ! What monsters are carnal hearts ! We are as if God had made us without affections . As if all ingenuity and tenderness were dried up . Our ears are so accustomed to the sounds of Christ , and his blood ; than now they are become as common things . If a child die we can mourn over our dead ; but who mourns for Christ as for an only Son ? We may say of faith , when men and women sit so unaffected under the Gospel , as Martha said of Christ , concerning her brother Lazarus , if thou ( pretious faith ) hadst been here , so many hearts had not been dead this day , and in this duty . Faith is that burning-glass which contracts the beams of the grace , and love , and wisdom , and power of Jesus Christ together ; reflects these on the heart , and makes it burn ; but without it , we feel nothing savingly . Inference 2. Have the believing meditations of Christ , and his sufferings , such heart melting influences ; the surely , then proper order of raising the affections , is to begin at the exercise of faith . It grieves me to see how many poor Christians tug at their own dead hearts , endeavouring to raise and affect them , but cannot . They complain , and strive ; strive and complain ; pump and draw , but no love to the Lord comes ; no brokenness of heart comes . They go to this ordinance and that ; to one duty and another ; hoping that now the Lord will affect it and fill the sails : but come back disappointed , and ashamed like the troops of Tema . Poor Christian , hear me one word ; possibly it may do thy business , and stand thee in more stead than all the methods thou hast yet used . If thou wouldst indeed get an heart Evangelically melted for sin , and broken with the kindly sense of the grace and love of Christ ; thy way is not to force thy affections , nor to vex thy self , and go about complaining of an hard heart ; but set thy self to believe , reallize , apply , infer , and compare by faith as you have been directed : and see what this will do . They shall look upon me whom they have pierced and mourn . This is the true way , and proper method to raise the heart , and break it . Inference 3. Is this the way to get a truly broken heart , then let those that have attained brokenness of heart this way , bless the Lord whilst they live , for so choice a mercy ; And that upon a double account . First , For as much as an heart so affected and melted , is not attainable by any natural or unrenewed person . If they would give all they have in the world , it cannot purchase one such tear , or groan over Christ. Mark what characters of special grace it bears in the description that 's made of it , in that forementioned place , Zech. 12.10 . Such a frame as this is not born with us , or to be acquired by us ; for it 's there said to be poured out by the Lord upon us ; I will pour on them , &c. There 's no hypocrisie or dissimulation in these mournings , for they are compared to the mourning of a man for his only Son. And sure the hearts of parents are not untouched , when they behold such sights . Nature is not the principle of it , but faith ; For it 's there said , they shall look on me , ( i. e. ) believe and mourn . Self is not the end and center of these sorrows . It is not so much for damning our selves , as for piercing Christ : they shall look on me whom they have pierced , and shall mourn , so that this is sorrow after God , and not a flash of nature , as was discoursed from the former point . And therefore you have cause to bless the Lord whilst you live , for such a special mercy as this is . And , Secondly , As it 's the right , so it is the choisest and most pretious gift that can be given you ; for it 's rancked among the prime mercies of the new Covenant . Ezek. 36.26 . This shall be the Covenant . A new heart also will I give you , and a new spirit will I put within you ; and I will take away the stony heart out of your flesh , and I will give you a heart of flesh . What wouldst thou have given sometimes for such an heart as now thou hast , though it be not yet as thou wouldst have it ? And however you value and esteem it , God himself sets no common value on it : for mark what he ●aith of it , Psal. 51.17 . the sacrifices of God are a broken heart , a broken and a contrite spirit , O God , thou wilt not despise , ( i. e. ) God is more delighted with such an heart than all the sacrifices in the world . One groan , one tear , flowing from faith , and the spirit of Adoption , is more to him , than the Cattle upon a thousand hills . And to the same sense he speaks again , Isai. 66.1 , 2. Thus saith the Lord , the heaven is my throne , and the earth is my footstool : where is the house that ye build to me ? and where is the place of my rest ? — but to this man will I look , even to him that is poor , and of a contrite spirit , and trembleth at my word ; q. d. all the magnificent Temples , and gloririous structures in the world , give me no pleasure in comparison of such a broken heart as this . Oh then , for ever bless the Lord , that hath done that for you , which none else could do . And what he hath done but for few besides you . The TWENTY SIXTH SERMON . ACT. II. XXIII . Him being delivered by the determinate counsel , and foreknowledge of God , ye have taken , and by wicked hands have crucified , and slain . HAving considered in order the preparative acts for the death of Christ , both on his own part , and on his enemies part : we now come to consider the death of Christ it self , which was the principal part of his humiliation , and the chief pillar of our consolation . Here we shall in order consider , First , The kind and nature of the death he died . Secondly , The manner in which he bare it , viz. patiently , solitary , and instructively ; droping divers holy and instructive lessons upon all that were about him , in his seven last words upon the Cross. Thirdly , The funeral solemnities at his burial . Fourthly , and Lastly , The weighty ends , and great designs of his death . In all which particulars , as we proceed to discuss and open them ; you will have an account of the deep abasement , and humiliation of the Son of God. In this text , we have an account of the kind and nature of that death which Christ died : as also of the causes of it , both principal and instrumental . First , The kind and nature of the death Christ died , which is here described more generally , as a violent death . Ye have slain him : and more particularly , as a most ignominious , cursed , dishonorable death ; ye have crucified him . Secondly , The causes of it are here likewise expressed : and that both principal and instrumental . The principal cause , permitting , ordering , and disposing all things about it , was the determinate counsel and foreknowledge of God. There was not an action or circumstance , but came under this most wise and holy counsel , and determination of God. The Instruments effecting it , were their wicked hands . This foreknowledge and counsel of God , as it did no way necessitate or enforce them to it ; so neither doth it excuse their fact from the least aggravation of its sinfulness . It did no more compel or force their wicked hands to do what they did , than the Mariners hoising up his sails , to take the wind to serve his design , compels the wind . And it cannot excuse their action from one circumstance of sin ▪ because Gods end and manner of acting was one thing ; their end and manner of acting another . His most pure and holy ; theirs most malitious , and daringly wicked . Idem quod duo faciunt , non est idem . To this purpose a grave Divine will expresses it . In respect of God , Christs death was Justice and Mercy . In respect of man , it was murder and cruelty . In respect of himself , it was obedience and humility . Hence our note is . DOCT. That our Lord Iesus Christ was not only put to death , but to the worst of deaths , even the death of the Cross. To this the Apostle gives a plain testimony , Phil. 2.8 . He became obedient to death , even the death of the Cross : where his humiliation is both specified ; he was humbled to death ; and aggravated by a most emphatical reduplication , even the death of the Cross. So Act. 5.30 . Iesus whom ye slew , and hanged upon a tree , q. d. it did not suffice you to put him to a violent , but you also put him to the most base , vile , and ignominious death : you hanged him on a tree . In this point we will discuss these three particulars , viz. the nature , or kind ; the manner , and reasons of Christs death upon the tree . First , I shall open the kind or nature of this death , by shewing you that it was a violent , painful , shameful , cursed , slow , and succourless death . First , It was a violent death , that Christ died . Violent in it self , though voluntary on his part . He was cut off out of the land of the living , Isai. 53.8 . And yet he laid down his life of himself ; no man took it from him , Joh. 10.17 . I call his death violent , because he died not a natural death , ( i. e. ) he lived not till nature was consumed with age , as it is in many who live till their balsamum radicale radical moisture , like the oyl in the Lamp , be quite consumed , and then go out like an expiring Lamp. It was not so with Christ. For he was but in the very flower and prime of his time when he died . And indeed he must either die a violent death , or not die at all ; partly because there was no sin in him , to open a door to natural death ; as it doth in all others . Partly because else his death had not been a sacrifice acceptable and satisfactory to God for us . That which died of it self , was never offered up to God ; but that which was slain when it was in its full strength and health . The Temple was a Type of the body of Christ. Now , when the Temple was destroyed , it did not drop down as an antient structure decayed by time ; but was pulled down by violence , when it was standing in its full strength . Therefore he is said to suffer death , and to be put to death for us in the flesh . 1 Pet. 3.18 . That 's the first thing . It was a violent , though a voluntary death . For violent is not opposed to voluntary , but to natural . Secondly , The death of the Cross was a most painful death . Indeed in this death were many deaths contrived in one . The Cross was a Rack , as well as a Gibber . The pains Christ suffered upon the Cross , are by the Apostle emphatically stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 2.24 . the pains of death : but properly they signifie the pangs of travail : yea , the birth pangs , the most acute sorrows of a travailing woman . His soul was in travail , Isai. 53. His body in bitter pangs ; and being as Aquinas speaks , optime complectionatus , of the most excellent Crisis , exact and just temperament ; his sences were more acute and delicate than ordinary : and all the time of his suffering so they continued ; not in the least blunted , dulled or rebated by the pains he suffered . The death of Christ doubtless contained the greatest , and acutest pains imaginable . Because these pains of Christ alone , were intended to equalize all that misery , which the sin of man deserved , all that pain which the damned shall , and the Elect deserved to feel . Now to have pains meeting at once upon one person , equivalent to all the pains of the damned : Judge you what a plight Christ was in . Thirdly , The death of the Cross , was a shameful death . Not only because the crucified were stripped quite naked , and so exposed as spectacles of shame : but mainly , because it was that kind of death which was appointed for the basest , and vilest of men . Their Free-men when they committed capital crimes , were not condemned to the Cross. No , that was looked upon as the death appointed for slaves . Tacitus calls it servile supplicium , the punishment of a slave : and to the same sense Iuvenal speaks , pone crucem servo , put the Cross upon the back of a slave . As they had a great esteem of a Free-man , so they manifested it , even when they had forfeited their lives , in cutting them off by more honourable kinds of death . This by hanging on the tree , was alwaies accounted most ignominious . To this day we say of him that 's hanged , he dies the death of a dog . And yet it 's said of our Lord Jesus , Heb. 12.2 . he not only endured the Cross , but also despised the shame . Obedience to his Fathers will , and zeal for your Salvation , made him digest the shame of it , and despise the baseness that was in it . Fourthly , The death of the Cross , was a cursed death . Upon that account he is said to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us ; for it is written cursed is every one that hangeth on a Tree , Gal. 3.13 . This refers to Deut. 21.23 . His body shall not remain all night upon the Tree , but thou shalt in any wise bury him that day ; for he that is hanged , is accursed of God. The very Symbol of lifting them up betwixt heaven and earth , carryed much shame in it . For it implied this in it , that the person so used , was so execrable , base , and vile ; that he deserved not to tread upon the earth , or touch the surface of the ground any more . And the command for burying them that day , doth not at all mitigate , but rather aggravates this curse : speaking the person to be so abominable , that as he is lifted up into the air , and hanging between heaven and earth , as unworthy ever to set foot more upon the earth ; so when dead , they were to hasten to bury him ; that such an abominable sight might be removed assoon as might be , from before the eyes of men . And that the earth might not be defiled , by his lying on the surface of it , when taken down . However , as the Learned Iunius hath Judiciously observed , that this curse is only a Ceremonial curse . For otherwise it 's neither in it self , nor by the Law of nature , or by civil Law , more execrable than any other death . And the main reason why the Ceremonial Law affixed the curse to this rather than any other death , was principally with respect to the death Christ was to die . And therefore , Reader , see and admire the providence of God , that Christ should die by a Roman and not by a Iudaick Law. For Crucifying , or Hanging on the Tree ; was a Roman punishment , and not in use among the Jews . But the Scriptures cannot be broken . Fifthly , The death of the Cross was a very slow , and lingering death . They died leisurably . Which still increaseth , and aggravateth the misery of it . If a man must die a violent death , it 's a favour to be dispatcht . As they that are pressed to death , beg for more weight . And it 's a favour to those that are hanged , to be smitten on the breast , or plucked by the heels , by their friends . On the contrary to hang long in the midst of tortures , to have death coming upon us with a slow pace , that we may feel every tread of it , as it comes on , is a misery . The Tyrant that heard the poor Martyr was dead under his first torments , said as one disappointed , Evasit . He hath escaped me . For he intended to have kept him much longer under torments . And it was the cruel counsel of another to his executioner ; Let him die so , as he may feel himself how he dies . And surely in this respect it was worse for Christ , than any other that was ever nailed to the Tree . For all the while he hanged there , he remained full of life , and acute sence . His life departed not gradually , but was whole in him to the last . Other men die gradually , and towards their end their sence of pain is much blunted . They faulter , fumble , and expire by degrees ; but Christ stood under ●he pains of death in his full strength . His life was whole in him . This was evident by the mighty outcry he made , when he gave up the Ghost . Which argued him then to be full of strength , contrary to the experience of all other men . Which made the Centurion when he heard it , to conclude ; Surely this was the Son of God , Mark. 15.37 , 39. Sixthly , It was a succourless and helpless death to Christ. Sometimes they gave to malefactors amidst their torments , Vinegar , and Myrh to blunt , dull , and stupifie their Sences . And if they hanged long , would break their bones , to dispatch them out of their pains . Christ had none of this favour . Instead of Vinegar and Myrh , they gave him Vinegar and Gall to drink , to aggravate his torments . And for the breaking of his bones , he prevented it , by dying before they come to break his legs . For the Scriptures must be fulfilled , which saith , not a bone of him shall be broken . This now was the kind and nature of that death he died . Even the violent , painful , shameful , cursed , slow , and succourless death of the Cross. An Ancient punishment both among the Romans and Carthaginians . But in honour of Christ , who died this death , Constantine the great abrogated it by Law , ordaining that none should ever be Crucified any more , because Christ died that Death . Secondly , As to the manner of the execution . They that were condemned to the death of the Cross , ( saith a Learned Antiquary of our own , ) bare their Cross upon their own shoulders , to the place of execution . Then was stript of all their cloaths , for they suffered naked . And then were fastned to the Cross with nails . The manner how that was done , one gives us in these words , They stretch him out ( meaning Christ ) like another Isaac upon his own burden , the Cross ; that so they might take measure of the holes . And though the Print of his blood upon it , gave them the true length of his body ; yet how strictly do they take it longer than the truth . Thereby at once to Crucifie , and rack him . Then being nailed , like as Moses lifted up the Serpent , so was the Son of man lifted up . And when the Cross , with the Lord fastned on it , fell into its socket , or basis ; it Jerked the whole , and every part of his sacred body . And the whole weight hanging on his nailed hands , the wounds by degrees grew wider and wider : till at last he expired in the midst of those tortures . And that the equity of their proceedings might the better appear , to the people ; the cause of the punishment was written in Capital Letters , and fixed to the Tree over the head of the Malefactor . Of this appendant to this kind of death , I shall speak distinctly in the next Sermon , before I come to handle the manner of his death : there being so much of providence in that circumstance , as invites us to spend more than a few transient thoughts upon it . Mean while in the next place Thirdly , We will enquire briefly into the reasons why Christ died this , rather than any other kind of death . And amongst others , these three are obvious . First , Because Christ must bear the curse in his death , and a curse by Law affixed to no other kind of death , as it was to this . The Learned Masius upon Iosuah 2.29 . Commenting upon the death of the King of Ai , who was hanged on the Tree , until evening , tells us that the principal reason of the malediction and execrableness of this death was , because the death of Christ was prefigured in that mysterie . Christ came to take away the curse from us , by this death ; and so must be made a curse . On him must all the curses of the Moral Law lie , which were due to us . And that nothing might be wanting to make it a full curse ; the very death he died , must also have a Ceremonial curse upon it . Secondly , Christ died this , rather than any other kind of death ; to fulfil the Types , and prefigurations that of old were made with respect to it . All the Sacrifices were lifted up from the earth , upon the Altar . But especially the brassen Serpent prefigured this death , Numb . 21.9 . Moses made a Serpent of Brass and put it upon a pole . And saith Christ , Ioh. 3.14 . As Moses lifted up the Serpent in the wilderness , so must the Son of man be lifted up , that so he might correspond with that lively Type , made of him in the wilderness . Thirdly , Christ died this , rather than any other death , because it was predicted of him , and in him must all the predictions , as well as Types be fully accomplished . The Psalmist spake in the person of Christ , of this death , as plainly as if he had rather been writing the History of what was done , than a Prophesie of what was to be done , so many years afterwards , Psal. 22.16 , 17. For dogs have compassed me about , the assembly of the wicked have enclosed me ; they pierced my hands and my feet . I may tell all my bones , they look and stare upon me . Which hath a manifest reference to the dist●ntion of all his members upon the Tree , which was as a rack to him . So Zech 12.10 . They shall look upon me , whom they have pierced . Yea , Christ himself had foretold the death he should die , in the forecited , Ioh. 3.14 . Saying , he must be lifted up , ( i. e. ) hanged between heaven and earth . And the Scriptures must be fulfilled . Thus you have a brief account both of the kind , manner , and reasons of this death of Christ. The improvement of it , you have in the following Inferences of truth , diducible from it . Inference 1. Is Christ dead ? And did he die the violent , painful , shameful , cursed , slow , and succourless death of the Cross ? Then surely there is forgiveness with God , and plenteous redemption for the greatest of Sinners ; that by Faith apply the blood of the Cross , to their poor guilty Souls . So speaks the Apostle , Col. 1.14 . In whom we have redemption through his blood , even the forgiveness of sins . And 1 Ioh. 1.7 . The blood of Christ cleanseth us from all sin . Two things will make this demonstrable . First , That there is sufficient efficacy in this blood of the Cross , to expiate the greatest Sins . Secondly , That the efficacy of it is designed and intended by God for believing sinners . How clearly do both these propositions lie in the Word . First , That there is sufficient efficacy in the blood of the Cross , to expiate and wash away the greatest sins . This is manifest , for it is pretious blood , as it 's call'd , 1. Pet. 1.18 . Ye were not redeemed with corruptible things , as Silver and Gold ; but with the pretious blood of the Son of God. This pretiousness of the blood of Christ rises from the union it hath with that person , who is over all God blessed for ever . And on that account is stiled the blood of God , Acts 20.28 . And so it becomes Royal , Princely blood . Yea , such for the dignity , and efficacy of it , as never was created , or shall ever run in any other veins , but his . The blood of all the creatures in the world , even a Sea of humane blood ; bears no more proportion to the pretious and excellent blood of Christ , than a dish of common water , to a Riv●r of liquid Gold. On the account of its invaluable pretiousness , it becomes satisfying and reconciling blood to God. So the Apostle speaks , Col. 1.20 . And ( having made peace through the Blood of his Cross , ) by him to reconcile all things to himself ; by him I say , whether they be things in earth , or things in heaven . The same blood which is Redemption to them that dwell on earth , is Confirmation to them that dwell in Heaven . Before the efficacy of this blood guilt vanishes , and shrinks away ; as the the shadows before the glorious Sun. Every drop of it hath a voice , and speaks to the soul that sits trembling under its guilt , better things , than the blood of Abel , Heb. 12.24 . It sprinkles us from an evil , ( i. e. ) an unquiet , and accusing conscience , Heb. 10.22 . For having enough in it to satisfie God , it must needs have enough in it to satisfie conscience . Conscience can demand no more for its satisfaction , nor will it take less , than God demands for his satisfaction . And in this blood is enough to give both satisfaction . Secondly , As there is sufficient Efficacy in this blood , to expiate the greatest guilt ; so it 's as manifest , that the vertue and efficacy of it , is intended and designed by God for the Use of believing sinners . Such blood as this was shed without doubt for some weighty end . That some might be the better for it . Who they are for whom it is intended , is plain enough from Acts 13.39 . And by him all that believe , are justified from all things ; from which they could not be justified by the Law of Moses . That the remission of the sins of believers was the great thing designed in the pouring out of this pretious blood of Christ , appears from all the Sacrifices that figured it to the ancient Church . The sheding of that Typical blood , spake a design of pardon . And the putting of their hands upon the head of the Sacrifice , spake the way and Method of believing , by which that blood was then applyed to them in that way : and is still applyed to us in a more excellent way . Had no pardon been intended , no Sacrifices had been appointed . Moreover , let it be considered ; this blood of the Cross is the blood of a surety ; that came under the same obligations with us , and in our name or stead shed it : and so of course frees and discharges the principal offender , or debtor . Heb. 7.22 . Can God exact satisfaction from the blood and death of his own Son , the surety of Believers ; and yet still demand it from Believers ? It cannot be . Who ( saith the Apostle ) shall lay any thing to the charge of Gods elect ? It is God that Iustifieth . Who shall condemn ? It is Christ that died , Rom. 8.33 , 34. And why are faith and repentance prescribed as the means of pardon ? Why doth God every where in his word , call upon sinners to repent , and believe in this blood ? Encouraging them so to do , by so many pretious promises of remission : and declaring the inevitable and eternal ruine of all impenitent and unbelieving ones , who despise and reject this blood ? What I say , doth all this speak , but the possibility of a pardon for the greatest of sinners ; and the certainty of a free , full , and final pardon , for all believing sinners ? O what a Joyful sound is this ? What ravishing voices of peace , pardon , grace , and acceptance come to our ears , from the blood of the Cross ! The greatest guilt that ever was contracted upon a trembling shaking Conscience , can stand before the efficacy of the blood of Christ , no more , than the sinner himself can stand before the Justice of the Lord , with all the guilt upon him . Reader , The word assures thee ; what ever thou hast been , or art ; that sins of as deep a die as thine , have been washt away in this blood . I was a blasphemer , a persecutor , in urious ; but I obtained mercy , saith Paul , 1 Tim. 1.13 . but it may be thou wilt object : this was a rare and singular instance , and it 's a great question whether any other sinner shall find the like grace , that he did . No question of it at all , if you believe in Christ , as he did : for he tells us vers . 16. For this cause I obtained mercy , that in me first , Iesus Christ might shew forth all long suffering , for a pattern to them which should hereafter belief on him , to life everlasting . So that upon the same grounds he obtained mercy , you may obtain it also . Those very men who had an hand in the sheding of Christs blood , had the benefit of that blood afterwards pardoning them . Act. 2.36 . There is nothing but unbelief and impenitency of heart , bars thy soul from the blessings of this blood . Inference 2. Did Christ die the cursed death of the Cross for believers , then though there may be much of pain , there is nothing of curse in the death of the Saints . It still wears its dart , by which it strikes ; but hath lost its sting by which it hurts and destroys . A Serpent that hath no sting , may hiss and affright ; but we may take him in our hand without danger . Death poured out all its poison , and lost its sting in Christs side , when he became a curse for us . But what speak I of the innocency and harmlesness of death to believers . It is certainly their friend , and great benefactor . As there is no curse , so there are many blessings in it . Death is yours , 1 Cor. 3.22 . Yours as a special priviledge and favour . Christ hath not only conquered it , but is more than a conqueror ; for he hath made it beneficial , and very serviceable to the saints . When Christ was nailed to the tree , then he said as it were to death which came to grapple with him there ; O death I will be thy plagues , O grave I will be thy destruction ; And so he was : for he swallowed up death in victory . Spoiled it of its power . So that it drives but a poor trade now among believers ; frighting some weak ones among them , though it cannot hurt them at all . Inference 3. If Christ died the cursed death of the Cross for us , how cheerfully should we submit to , and bear any cross for Iesus Christ ! He had his cross , and we have ours ; but what feathers are ours , compared with his ? His cross was a heavy cross indeed , yet how patiently and meekly did he support it ! He endured his cross , we cannot endure or bear ours , though they be not to be named with his . Three things would marvellously strengthen us , to bear the cross of Christ , and bring up a good report upon it in the world . First , That we shall carry it but a little way . Secondly , Christ bears the heaviest end of it . Thirdly , innumerable blessings and mercies grow upon the Cross of Christ. First , We shall bear it but a little way . It should be enough to me ( saith a holy one ) that Christ will have joy and sorrow halfers of the life of the saints . And that each of them should have a share of our daies , as the night and day are kindly partners of time ; and take it up betwixt them . But if sorrow be the greediest halfer of our days here , I know joys day shall dawn : and do more than recompence all our sad hours . Let my Lord Jesus ( since he will do so ) weave my bit , and span length of time wi●h white and black ; well and wo. — Let the rose be neighbour with the thorn . — When we are over the water Christ shall cry . Down Crosses and up Heaven for evermore . Down Hell , and down Death , and down Sin , and down Sorrow : and up Glory , up Life , up Joy for evermore . 'T is true , Christ and his Cross are not separable in this life , how be it , Christ and his Cross part at Heavens door . For there is no house-room for crosses in Heaven . One tear , one sigh , one sad heart , one fear , one loss , one thought of trouble , cannot find lodging there . — Sorrow and the saints are not married together ; or suppose it were so , Heaven shall make a divorce . Life is but short , and therefore crosses cannot be long . Our sufferings are but for a while . 1 Pet. 5.10 . They are but the sufferings of the present time . Rom. 8.18 . Secondly , As we shall carry the Cross of Christ but a little way , so Christ himself bears the heaviest end of it . There is a fellowship in sufferings , betwixt Christ and his saints . And as one happily expresses , he saith of their crosses half mine . He divideth sufferings with them and takes the largest share to himself . O how sweet a sight ( saith one sweetly ) is it to see a cross betwixt Christ and us . To hear our Redeemer say , at every sigh , at every blow , and every loss of a Believer half mine . For they are called the sufferings of Christ , and the reproach of Christ. Col. 2.24 . Heb. 11.26 . As when two are partners and owners of a Ship , half of the gain and half of the loss belongeth to either of the two . So Christ in our sufferings , is half gainer and half loser with us : yea , the heaviest end of the black tree lyeth on your Lord. It falleth first upon him , and but rebounds from him upon you : the reproaches of them that reproached thee , are fallen upon me . Psal. 69.9 . Nay to speak as the thing is , Christ doth not only bear half , or the better part ; but the whole of our cross and burden . Yea , he bears all , and more than all ; for he bears us , and our burden too ; or else we should quickly sink , and faint under it . Thirdly , As we have not far to carry it , and Christ carries the haviest part ; yea , all the burden for us ; yea , us , and our burden too : So in the last place it's reviving to think what an innumerable multitude of blessings and mercies are the fruit and off-spring of a sanctified cross . Since that tree was so richly watered with the blood of Christ ; what store of choice , and rich fruits doth it bear to believers ? Our sufferings ( saith one ) are washed in the blood of Christ , as well as our souls . For Christs merits bought a blessing to the crosses of the sons of God. Our troubles owe us a free passage through him . Devils , and men , and crosses are our debtors ; and death , and all storms are our debtors , to blow our poor tossed bark over the water fraught-free : and to set the Travellers in their own known ground . Therefore we shall die , and yet live . — I know no man hath a velvet cross , but the cross is made of what God will have it ; but verily , how be it , it be no warrantable market to buy a cross , yet I dare not say , O that I had liberty to sell Christs cross , lest therewith also I should sell joy , comfort , sence of love , patience , and the kind visits of a Bridegroom . — I have but small experience of sufferings for Christ , but let my Judge and witness in Heaven , lay my soul in the ballance of Justice ; If I find not a young Heaven , and a little Paradise of glorious comforts , and soul delighting love kisses of Christ , in suffering for him and his truth . — My prison is my palace , my sorrow is with child of Joy. My losses are rich losses , my pain easie pain , my heavy days are holy days , and happy days . I may tell a new tale of Christ to my friends . — Oh what owe I to the file , and to the hammer , and to the furnace of my Lord Jesus ! who hath now let me see how good the wheat of Christ is , that goes through his mill , and his oven ; to be made bread for his own Table . Grace tried , is better than grace , and more than grace ; It 's glory in the Infancy . Who knows the truth of grace without a trial ? — O how little getteth Christ of us but what he winneth ( to speak so ) with much toil , and pains ? And how soon would faith freeze without a Cross ! bear your Cross therefore with joy . Inference 4. Did Christ die the death , yea the worst of deaths for us ? Then it follows , that our mercies are brought forth with great difficulties ; and that which is sweet to us in the fruition , was costly and hard to Christ in the acquisition . Surely upon every mercy we have , this motto is written , The price of blood . Col. 1.14 . In whom we have redemption through his blood : upon which a late neat Writer delivers himself thus . The way of grace is here considerable ; life comes through death ; God comes in Christ ; and Christ comes in blood : the choicest mercies come through the greatest miseries ; prime favours come swiming in blood to us . Through a red sea , Israel came to Canaan . Many a man lost his life , and much blood shed ; the very land flowing with milk and honey , was first made to flow with blood , e're Israel could inherit the promise . Seven nations were destroyed e're the Land of Canaan was divided to the Israelites . Act. 13.19 . — Sin makes mercy so deadly hard to bring forth . To Christen every pretious child , every Ben●amin Benoni , every son of Gods right hand , a son of sorrow and death to her that brings him forth . Adams sweets had no bitter till he transgressed Gods will. One mercy did not die to bring forth another , till he died . But oh how should this raise the value of ●ur mercies ! What , the price of blood , the price of pretious blood , the blood of the Cross ! O what an esteem should this raise ! Things ( as the same ingenious Author adds ) are prized rather as they come , than as they are . Far fetcht and dear bought makes all the price , and gives all the worth with us weak creatures . Upon this ground the Scripture , when it speaks of our great fortune , tells the great price it cost , as eying our weakness , who look more at what things cost , than at what they are . And as knowing if any thing will take with us , this will. To him that loved us , and washed us from our sin , in his own blood . Rev. 1.5 . Man is a Legal creature , and looks much at what is given for a thing . What did this cost ? Why , it cost Christs own blood . Colour is more than the cloth with us , and scarlet colour is a general taking colour : and therefore is Christs garments dipt in blood , and he admired in this habit . Who is this that comes from Edom ? with garments dyed red from Bozra ? Beware then you abuse not not any of the mercies that Christ brought forth with so many bitter pangs , and throws . And let all this endear Christ more than ever to you , and make you in a deep sense of his grace and love , to say , Thanks be to God for Iesus Christ. The TWENTY SEVENTH SERMON . LUK. XXIII . XXXVIII . And a superscription also was written over him , in letters of Greek , and Latine , and Hebrew ; This is the King of the Iews . BEfore I pass on to the manner of Christs death , I shall consider the Title affixed to the Cross : in which very much of the wisdom of providence was discovered . It was the manner of the Romans , that the equity of their proceedings might the more clearly appear to the people , when they crucified any man , to publish the cause of his death in a Table written in Capital Letters , and placed over the head of the crucified . And that there might be at least a shew and face of Justice in Christs death , he also shall have his title or superscription . The worst and most unrighteous actions labour to cover and shroud themselves under pretensions of equity . Sin is so shameful a thing , that , it cares not to own its name . Christ shall have a Table written for him also . This writing one Evangelist calls the Accusation , Matth. 27.37 . Another calls it the Title , Joh. 19.19 . Another the Inscription , or Superscription , so the Text. And another the Superscription of his Accusation , Mark 15.26 . In short , it was a fair legible writing intended to express the fact or crime , for which the person died . This was their usual manner , though sometime we find it was published by the voice of the common Cryer . As in the case of Attalus the martyr , who was led about the Amphitheater ; one proclaiming before him , This is Attalus the Christian. But it was customary and usual to express the crime in a written Table , as the Text expresses it . Wherein these three things offer themselves to your consideration . First , The Character or Description of Christ contained in that writing . And he is described by his Kingly dignity : This is the King of the Iews . That very office which but a little before they had reproached and derided , bowing the knee to him in mockery , saying , Hail King of the Iews , the providence of God so orders it , that therein he shall be vindicated , and honoured . This is the King of the Iews : Or as the other Evangelists compleat it , This is Iesus of Nazareth the King of the Iews . Secondly , The person that drew his Character or Title . It was Pilate ; he that but now condemned him : he that was his Iudge , shall be his Herald , to proclaim his glory . For the Title is honourable . Surely this was not from himself , for he was Christs enemy ; but rather than Christ should want a tongue to clear him , the tongue of an enemy shall do it . Thirdly , The time when this honour was done him : it was when he was at the lowest ebb of his glory : when shame and reproach were heaped on him by all hands . When all the Disciples had forsaken him , and were fled . Not one left to proclaim his innocency , or speak a word in his vindication . Then doth the providence of God as strangely as powerfully overrule the heart and pen of Pilate , to draw this Title for him , and affix it to his Cross. Surely we must look higher than Pilate in this thing , and see how providence serves it self by the hands of Christs adversaries . Pilate writes in honour of Christ , and stiftly defends it too Hence our observation is . DOCT. 1. That the dignity of Christ was openly proclaimed , and defended by an enemy ; and that in the time of his greatest reproaches , and Sufferings . To open this mystery of providence to you , that you may not stand idly gazing upon Christs Title , as many then did : we must first consider the nature and quality of this Title . Secondly , what hand the providence of God had in this matter . Thirdly , and then draw forth the proper Uses and improvements of it . First , To open the nature and quality of Christs Title or Inscription ; let it be throughly considered and we shall find First , That it was an extraordinary Title , varying from all examples of that kind ; and directly crossing the main design and end of their own custom . For as I hinted before , the end of it was to clear the equity of their proceedings ; and shew the people how justly they suffered those punishments inflicted on them for such crimes . But Lo , here is a Title expressing no crime at all , and so vindicating Christs innocency . This some of them perceived , and moved Pilate to change it , not this is , but this is he that said I am the King of the Jews . In that as they conceived lay his Crime . O how strange and wonderful a thing was this ! But what shall we say ! It was a day of wonders , and extraordinary things . As there was never such a person Crucified before , so there never was such a Title affixed to the Cross before . Secondly , As it was an extraordinary , so it was a publick Title , both written , and published with the greatest advantages of spreading it self far and near , among all people that could be . For it was written in three Languages , and those most known in the world at that time . The Greek tongue was then known in most parts of the world . The Hebrew was the Jews native Language . And the Latine the Language of the Gentiles . So that it being written both in Hebrew , Greek , and Latine , it was easie to be understood , both by Jews and Gentiles . And indeed unto this the providence of God had a special eye , to make it notorious and evident to all the world . For even so all things design'd , for publick view , and knowledge were written . Iosephus tells us of certain Pillars on which was Engraven in Letters of Greek and Latine . It is a wickedness for strangers to enter into the holy place . So the Souldiers of Gordian the third Emperour , when he was slain upon the borders of Persia , they raised a Monument for him , and engraved his memorial upon it , in Greek , Latine , Persick , Iudaick , and Egyptick Letters ; that all people might read the same . And as it was written in three Learned Languages , so it was exposed to view in a publick place ; and at that time , when multitudes of strangers , as well as Iews were at Ierusalem : it was at the time of the Passover . So that all things concurred to spread and divulge the innocency of Christ , vindicated in this Title . Thirdly , As it was a publick , so it was an honourable Title . Such was the nature of it , saith Bucer ; that in the midst of death Christ began to Triumph by it . And by reason thereof the Cross began to change its own nature , and instead of a rack , or Engine of torture , it became a Throne of Majesty . Yea , it might be called now , as the Church it self is , the Pillar and ground of Truth ; for it held out much of the Gospel , much of the glory of Christ ; as that Pillar doth , to which a Royal Proclamation is affixed . Fourthly , It was a vindicating Title . It clear'd up the honour , dignity , and innocency of Christ , against all the false imputations , calumnies , and blasphemies , which were cast upon him before , by the wicked tongues , both of Iews and Gentiles . They had called him a deceiver , a usurper , a blasphemer , they rent their cloaths in token of their detestation of his blasphemy ; because he made himself the Son of God , and King of Israel . But now in this they acknowledged him to be , both Lord and Saviour . Not a mock King , as they had made him before . So that herein the honour of Christ was fully vindicated . Fifthly , Moreover , it was a predicting , and presaging Title . Evidently foreshewing , the propagation of Christs Kingdom ; and the spreading of his name and glory , among all kindreds , Nations , Tongues , and Languages . As Christ hath a right to enter into all the Kingdoms of the earth by his Gospel , and set up his Throne in every Nation : so it was presaged by this Title , that he should do so . And that both Hebrews , Greeks , and Latines , should be called to the knowledge of him . Nor is it a wonder that this should be predicted by wicked Pilate , when Caiaphas himself , a man every way as wicked as he ; had Prophesied to the same purpose , Ioh. 11.51 , 52. For being High Priest that year , he Proph●sied , that Iesus should dye for that Nation , and not for that Nation only , but that also he should gather together in one , the children of God , that were scattered abroad . Yea , many have Prophesied in Christs name , who for all that shall never be owned by him , Matth. 7.22 . Sixthly , And Lastly , it was an immutable Title . The Jews endeavoured , but could not perswade Pilate to alter it . To all their importunities he returns this resolue answer , What I have written I have written ; as if he should say , urge me no more , I have written his Title , I cannot , I will not alter a Letter , a Point thereof . Surely the constancy of Pilate at this time , can be attributed to nothing , but divine special Providence . Most wonderful , that he , who before was as unconstant , as a reed shaken by the wind , is now as fixed as a Pillar of Brass . And yet more wonderful that he should write down that very particular in the Title of Christ , This is the King of the Iews , which was the very thing , that so scared him but a little before , and was the very consideration that moved him to give Sentence . What was now become of the fear of Caesar ? that Pilate dares to be Christs Herald , and publickly to proclaim him The King of the Iews . This was the Title . Secondly , We shall next enquire what hand the divine providence had in this business . And indeed , the providence of God in this hour acted gloriously , and wonderfully these five ways . First , In over ruling the heart and hand of Pilate , in that draught and stile of it , and the contrary to his own inclination . I doubt not but Pilate himself was ignorant of , and far enough from designing that which the wisdom of Providence aimed at , in this matter . He was a wicked man , he had no love to Christ. He had given Sentence of death against him . Yet this is he that proclaimed him , to be Iesus , King of the Iews . It so over ruled his Pen , that he could not write what was in his own heart and intention , but the quite contrary ; even a fair and publick Testimony to the Kingly office of the Son of God , This is the King of the Iews . Secondly , Herein the wisdom of providence was gloriously displaied , in applying a present , proper , publick remedy , to the reproaches and blasphemies which Christ had then newly received , in his name and honour . The superstitious Iews wound him , and Heathen Pilate prepares a plaister to heal him . They reproach , he vindicates . They throw the dirt , he washes it off . O , the profound and inscrutable wisdom of providence ! Thirdly , Morever , providence eminently appear'd at this time , in keeping so timerous a person , a man of so base a spirit , that would not stick at any thing to please the people , from receding , or giving ground in the least to their importunities . Is Pilate become a man of such resolution and constancy ? Whence is this ? But from the God of the Spirits of all flesh . Who now flowed in so powerfully upon his Spirit , that he could not chuse but write : and when he had written , had no more power to alter what he had written , that he had to refuse to write it . Fourthly , Herein also much of the wisdom of providence appear'd , in casting the ignominy of the death of Christ upon those very men who ought to bear it . Pilate was moved by divine instinct , at once to clear Christ , and accuse them . For it is , as if he had said you have moved me to Crucifie your King , I have Crucified him , and now let the ignominy of his death rest upon your heads , who have extorted this from me . He is righteous , the crime is not his but yours . Fifthly , And lastly , the providence of God wonderfully discover'd it self , ( as before was noted ) in fixing this Title to the Cross of Christ , when there was so great a confluence of all sorts of people , to take notice of it . So that it could never have been more advantagiously published , than it was at this time . So that we may say , how wonderful are the works of God! His ways are in the Sea , his paths in the great deeps ; his footsteps are not known . His providence hath a prospect beyond the understandings of all Creatures . Inference 1. Hence it follows that the providence of our God can , and often doth over rule the counsels and actions of the worst of men to his own glory . It can serve it self by them that oppose it , and bring about the glory and honour of Christ , by those very men , and means , which are design'd to lay it in the dust . Surely the wrath of man shall praise thee , Psal. 76.10 . The Jews thought when they Crowned Christ with Thorns , bowed the knee , and mocked him ; led him to Golgotha , and crucified him ; that now they had utterly dispoiled him of all his Kingly dignities : and yet even there , he is proclaimed a King. Thus the dispersion of the Jews upon the death of Stephen , spread the Gospel far and near , For they went every where Preaching the Word , Acts 8.4 . Thus Pauls bonds for the Gospel , fell out to the furtherance of the Gospel , Phil. 1.12 . O , the depth of divine wisdom to propagate , and establish the interest of Jesus Christ , by those very means that seem to import its destruction : that extracts a Medicine out of poison ! How great a support , should this be to the faith of Gods people ! When all things seem to run cross to their hopes and happiness ! Let Israel therefore hope in the Lord , for with the Lord there is mercy , and with him is plenteous Redemption , Psal. 130.7 . ( i. e. ) He is never at a loss for means , to promote and serve his own ends . Inference 2. Hence likewise it follows , That the greatest services performed to Christ accidentally , and undesignedly ; shall never be accepted , nor rewarded of God. Pilate did Christ an eminent piece of service . He did that for Christ that not one of his own Disciples at that time durst do , and yet this service was not accepted of God ; because he did it not designedly for his glory , but from the meer over rulings of providence . If there be first a willing mind , it is accepted , according to what a man hath , saith the Apostle , 2 Cor. 8.12 . The eye of God is first and mainly upon the will ; if that be sincere and right for God , small things will be accepted ; and if not , the greatest shall be abhorred . So 1 Cor. 9.17 . If I do this thing , ( i. e. ) ( Preach the Gospel ) willingly , I have a reward ; but if against my will , a dispensation is committed to me , q. d. If I upon pure principles of Faith and Love , from my heart , designing the glory of God , and delighting to promote it by my ministry , do chearfully and willingly apply my self to the Preaching of the Gospel , I shall have acceptance and reward with God : but if my work be a burden to me , and the service of God esteemed as a bondage ; why then providence may use me for the dispensing of the Gospel to others , but I my self shall lose both reward and comfort . As it doth not excuse my sin , that God can bring glory to himself out of it : so neither doth it justifie an action , that God hath praise and honour accidentally by it . Paul knew that even the strife and envy in which some Preached Christ , should turn to his salvation ; and yet he was not at all beholding to them for promoting his salvation that way . So Pilate here promotes the honour of Jesus Christ to whom he had no Love , and whose glory he did not at all design in this thing ; and therefore hath neither acceptance nor reward with God. O , therefore what ever you do for Christ do it heartily , designedly , for his glory . Of a ready and willing mind . With pure and sincere aims at his glory . For this is that the Lord more respects , than the greatest services by accident . Inference 3. Would not Pilate recede from what he had written on Christs behalf . How shameful a thing is it for Christians to retract what they have said or done on Christs behalf ! When Pilate had asserted him to be King of the Jews , he maintains his assertion , and all the importunity of Christs enemies shall not move him an hairs bredth from it . What I have written , I have written , q. d. I have said it , and I will not revoke it . Did Pilate say what I have written , I have written . And shall not we say what we have believed , we have believed . And what we have professed , we have professed . What we have engaged to Christ we have engaged . We will stand to what we have done for him ; we will never recant our former ownings of , and appearances for Christ. As Gods Election , so your profession must be irrevocable . O let him that is holy be holy still . That counsel given by a Reverend Divine in this case is both safe and good . Be sure saith he you stand on good ground , and then resolve to stand your ground against all the world . Follow God , and fear not men . Art thou godly , repent not whatsoever thy Religion cost thee . Let sinners repent , but let not Saints repent . Let Saints repent of their faults , but not of their Faith. Of their iniquities , but not of their righteousness . Repent not of your righteousness , lest you afterward repent of your repentance . — Repent not of your Zeal , or your forwardness , or activity in the holy ways of the Lord. — Wish not your selves a step farther back , or a cubit lower in your stature , in the grace of God. Wish not any thing undone , concerning which God will say well done . In Gallens time it was a proverbial expression , when any one would shew the impossibility of a thing . You may as soon ●urn a Christian from Christ as do it . A true heart-choice of Christ is without reserves , and what is without reserves , will be without repentance . There is a stiffness and stoutness of spirit , which is our sin . But this is our glory , in the matters of God said Luther , I assume this title , cedo nulli , I yield to none : if ye be hot and cold , off and on . Profess , and retract your profession . He that condemned Christ with his lips , will condemn you by his example . Resolute Pilate shall be your Judge . Inference 4. Did Pilate affix such an honourable vindicating Title to the Cross , Then the Cross of Christ is a dignified Cross. Then the Cross and sufferings of Christ are attended with glory and honour . Remember when your hearts begin to startle at the sufferings and reproaches of Christ , that there is an honourable Title upon the Cross of Christ. And as it was upon his , so it will be upon your cross also , if ye suffer for Christ. Moses saw it , which made him esteem the very reproaches of Christ , above all the treasures of Aegypt , Heb. 11.26 . How did the Martyrs glory in their sufferings for Christ ! calling their chains of Iron , chains of Gold ; and their Manacles , bracelets . I remember it 's storied of Ludovicus Marsacus a Knight of France , that when he with divers other Christians of an inferiour rank and degree in the world , being condemned to die for Religion , and the Jaylor had bound them with chains , but did not bind him , being a more honourable person than the rest : He was offended greatly by that omission , and said , why do not you honour me with a Chain for Christ also , and create me a Knight of that illustrious order ? To you ( saith the Apostle ) it 's given in the behalf of Christ , not only to believe but also to suffer for his sake , Phil. 1.29 . There is a twofold honour attending the cross of Christ. One in the very sufferings themselves , another , as the reward and fruit of them . To be called out to suffer for Christ , is a great honour . Yea , an honour peculiar to the saints . The damned suffer from Christ , the wicked suffer for their sins . The Angels glorifie Christ by their active , but not by their passive obedience . This is reserved as a special honour for saints . And as there is a great deal of honour in being called forth to suffer on Christs account ; so Christ will confer special honour upon his suffering saints , in the day of their reward . Matth. 10.32 . He that confesses me before men , him will I confess also before my Father which is in Heaven . O Sirs , one of these days the Lord will break out of Heaven , with a shout , accompanied with Myriads of Angels , and ten thousands of his Saints , those glistering Courtiers of Heaven . The heavens and earth shall flame and melt before him . And it shall be very tempestious round about him ; the graves shall open ; the sea and earth yield up their dead . You shall see him ascending the awful throne of Judgement , and all flesh gathered before his face ; even multitudes , multitudes that no man can number . And then to be brought for●h by Christ before that great assembly of Angels and Saints ; and there to have an honourable mention and remembrance made of your labours , and sufferings , your pains , patience , and self-denial , of all your sufferings and losses for Christ : and to hear from his mouth , well done good and faithful servant . O what honour is this ! Yet this shall be done to the man , that now chooses sufferings for Christ , rather than sin : that esteems his reproaches greater riches , than the treasures of Aegypt . I tell you , it 's an honour the Angels have not . I make no doubt but they would be glad , ( had they bodies of flesh as we have ) to lay their necks on the block for Christ. But this is the Saints peculiar priviledge . The Apostles went away from the council rejoyoing that they were honoured to be dishonoured for Christ ; or as we translate , counted worthy to suffer shame for him , Act. 5.41 . Surely , if there be any stigmata laudis , marks of honour , they are such as we receive for Christs sake . If there be any shame that hath glory in it , it is the reproach of Christ , and the shame you suffer for his name . Inference 5. Did Pilate so stiffly assert and defend the honour of Christ , what doubt can then be made of the success of Christs interest , and the prosperity of his cause ; when the very enemies ▪ thereof are made to serve it ? Rather than Christ shall want honour , Pilate the man that condemned him , shall do him honour , And as it fared with his person , just so with his interest also . How often have the people of God received choice mercies , from the hands of their enemies ? Rev. 12.16 . the earth helped the woman , ( i. e. ) wicked men did the Church service . So that this may singularly relieve us against all our despondencies and fears of the miscarriage of the interest of Christ. That people can never be ruined , who thrive by their losses : conquer by being conquered : multiply by being diminished . Whose worst enemies are made to do that for them , which friends cannot or dare not do . See you a Heathen Pilate proclaiming the honour and innocency of Christ ; God will not want instruments to honour Christ by . If others cannot , his very enemies shall . Inference 6. Did Pilate vindicate Christ in drawing up such a Title to be affixed to his cross , then hence it follows ; that God will sooner or later , clear up the innocency and integrity of his people , who commit their cause to him . Christs name was clouded with many reproaches . Wounded through and through by the blasphemous tongues of his malitious enemies . He committed himself to him that judgeth righteously , 1 Pet. 2.23 . and see how soon God vindicates him . That 's sweet and seasonable counsel for us , when our names are clouded with unjust censures , Psal. 37.5 , 6. Commit thy way unto the Lord , trust also in him ; and he shall bring it to pass . He shall bring forth thy righteousness as the light , and thy Iudgement as the noon day . Ioseph was accused of incontinency , David of treason ; Daniel of disobedience ; Elijah of troubling Israel ; Ieremy of revolting ; Amos of preaching against the King ; The Apostles of sedition , rebellion and alteration of Laws ; Christ himself of gluttony , sorcery , blasphemy , sedition : But how did all these honourable names wade out of their reproaches , as the Sun out of a cloud ! God clear'd up their honour for them even in this world . Slanders , saith one , are but as soap , which though it soils and daubs for the present , yet it helps to make the garment more clean and shining . When hair is shaven , it comes the thicker , and with a new increase . So when the Razor of censure hath ( saith one ) made your heads bare , and brought on the baldness of reproach , be not discouraged , God hath a time to bring forth your righteousness as the light , by an apparent conviction to dazel and discourage your adversaries . The world was well changed , when Constantine kissed the hollow of Paphnutius eye , which was ere while put out for Christ. Scorn and reproach is but a little cloud , that is soon blown over . But suppose you should not be vindicated in this world ; but die under a cloud upon your names . Be sure God will clear it up , and that to purpose in that great day . Then shall the righteous ( even in this respect ) shine forth as the Sun , in the Kingdom of their Father . Then every detracting mouth shall be stopped . And no more cruel arrows of reproach shot at the white of your reputation . Be patient therefore , my Brethren , unto the coming of the Lord. The Lord comes with ten thousands of his Saints , to execute Iudgement upon all ; and to convince all that are ungodly , of all their ungodly deeds , which they have ungodlily committed . And of all their hard speeches which ungodly sinners have spoken against him , Jude . 15. Then they shall retract their censures , and alter their opinions of the Saints . If Christ will be our Compurgator , we need not fear who are our Accusers . If your names for his sake be cast out as evil , and spurned in the dirt ; Christ will deliver it you again in that day whiter than the snow in Salmon . Inference 7. Did Pilate give this Title to cast the reproach of his death upon the Jews , and clear himself of it . How natural is it to men to transfer the fault of their own actions from themselves to others ? For when he writes , this is the King of the Jews , he wholly charges them with the crime of crucifying their King : and it is as if he had said ; hereafter let the blame and fault of this action lye wholly upon your own heads , who have brought the guilt of his blood upon your selves and children . I am clear , you have extorted it from me . O where shall we find a spirit so ingenious , to take home to it self the shame of its own actions , and charge it self freely with its own guilt ? Indeed it 's the property of renewed gratious hearts to remember , confess , and freely bewail their own evils , to the glory of God : and that 's a gratious heart indeed , which in this case judgeth that the glory which by confession goeth to the name of his God , is not so much glory lost to his own name , but it 's the power of grace moulding our proud natures into another thing , that must bring them to this . The TWENTY EIGHTH SERMON . ZECH. XIII . VII . Awake , O sword , against my shepherd , and against the man that is my fellow , saith the Lord of Hosts ; smite the shepherd , and the sheep shall be scattered : and I will turn mine hand upon the little ones . IN the former Sermons , we have opened the nature and kind of the death Christ died ; even the cursed death of the Cross. Wherein , nevertheless his innocency was vindicated , by that honourable Title providentially affixed to his Cross. Method now requires that we take into consideration the manner in which he endured the Cross , and that was solitarily , meekly , and instructively . His solitude in suffering is plainly expressed in this Scripture now before us . It cannot be doubted , but the Prophet in this place speaks of Christ if you consider , Matth. 26.31 . Where you shall find these words applyed to Christ by his own accommodation of them . Then said Iesus unto them , all ye shall be offended because of me this might , for it is written I will smite the Shepherd , and the sheep shall be scattered . Besides the Title here given [ Gods Fellow ] is too big for any creature in Heaven or Earth beside Christ. In these words we have four things particularly to consider . First , the Commission given to the Sword by the Lord of Hosts . Secondly , the person against whom it is Commissionated . Thirdly , the dismal effect of that stroke . Fourthly , and lastly , the gracious mitigation of it . First , The Commission given to the Sword by the Lord of Hosts , Awake , O Sword and smite , saith the Lord of Hosts . The Lord of Hosts , at whose beck and command all the Creatures are . Who with a word of his mouth can open all the Armories in the World , and command what weapons , and instruments of death he pleaseth . Calls here for the Sword. Not the Rod , gently to chasten . But the Sword to destroy . The Rod breaks no bones , but the Sword opens the door to death and destruction . The Strokes and thrusts of the Sword are mortal . And he bids it awake . It signifies both to rouze up as one that awakes out of sleep , and to rouze or awake with triumph and rejoycing . So the same word is rendred , Iob. 31.29 . Yea , he commands it to awake and smite . And it is as if the Lord had said come forth of thy Scabbard oh Sword of Justice , thou hast been hid there a long time , thou hast as it were been asleep in thy Scabbard , now awake and glitter , thou shalt Drink Royal Blood , such as thou never shedst before . Secondly , The person against whom it is commissionated , My Shepherd , and the man that is my fellow . This Shepherd can be no other than Christ who is often in Scripture stiled a Shepherd , yea , the chief Shepherd , the Prince of Pastors . Who redeemed , feeds , guides , and preserves the flock of Gods Elect , 1 Pet. 5.4 . Ioh. 10.11 . This is he whom he also stiles the man his fellow . Or his neighbour as some render it . And so Christ is in respect of his equality and unity with the Father both in essence and will. His next neighbour . His other self . You have the sence of it in Phil. 2.6 . He was in the form of God , and thought it no robbery to be equal with God. Against Christ his fellow his next neighbour the delight of his Soul the sword here receives its Commission . Thirdly , You have here the dismal consequent of this deadly stroke upon the Shepherd . And that is the scattering of the Sheep . By the Sheep understand here that little flock the Disciples which followed this Shepherd till he was smitten ( i. e. ) apprehended by his enemies , and then they were scattered , ( i. e. ) dispersed , they all forsook him and fled . And so Christ was left alone amidst his enemies . Not one durst make a stand for him , or owne him in that hour of his danger . Fourthly , And lastly , here is a gracious mitigation of this sad dispersion , I will turn my hand upon the little ones . By little ones he means the same that before he called Sheep ; but the expression is designedly varied to shew their feebleness and weakness which appeared in their relapse from Christ. And by turning his hand upon them , understand Gods gracious reduction and gathering of them again after their sad dispersion , so that they shall not be lost though scattered for the present . For after the Lord was risen , he went before them into Galilee , as he promised , Matth. 26.31 . And gather'd them again by a gracious hand , so that not one of them was lost but the Son of perdition . The words thus opened I shall observe suitably to the Method I have proposed . DOCT. That Christs dearest friends forsook and left him alone , in the time of his greatest distress and danger . This Doctrine containing only matter of fact , and that also so plainly deliver'd by the pens of the several faithful Evangelists . I need spend no longer time in the proof of it , than to refer you to the several Testimonies they have given to it . But I shall rather chuse to fit and prepare it for Use , by explaining these four Questions , First , Who were the Sheep that were scattered from their Shepherd , and left him alone ? Secondly , What evil was there in this their scattering ? Thirdly , What were the grounds and causes of it ? Fourthly , And lastly , what was the Issue and event of it ? First , Who were these Sheep , that were dispersed and scattered from their Shepherd when he was smitten . It 's evident they were those pretious Elect Souls that he had gathered to himself , who had long followed him , and dearly Loved him , and were dearly beloved of him . They were persons that had left all and followed him , and till that time faithfully continued with him in his Temptations , Luk. 22.28 . And were all resolved so to do , though they should die with him , Matth. 26.35 . These were the persons . Secondly , But were they as good as their word , did they indeed stick faithfully to him ? No , they all forsook him and fled . These Sheep were scattered . This was not indeed a Total and final Apostacy , that 's the fall proper to the Hypocrite the Temporary believer , who like a Comet expires when that earthly matter is spent that maintain'd the blaze for a time . These were Stars fixed in their Orb , though clouded and overcast for a time . This was but a mist or fog which overspreads the earth in the morning till ●he Sun be risen , and then it clears up and proves a fair day . But though it was not a total and final Apostacy : yet it was a very sinful and sad relapse from Jesus Christ , as will appear by considering the following aggravations , and circumstances of it . For First , This relapse of theirs was against the very Articles of agreement which they had sealed to Christ at their first admission into his service , he had told them in the beginning what they must resolve upon , Luk. 14.26 , 27. If any man come to me , and hate not his Father and Mother , and Wife , and Children , and Brethren , and Sisters , yea , and his own life also , he cannnot be my Disciple . And whosoever doth not bear his Cross and come after me , cannot be my Disciple . Accordingly , they submitted to these terms and told him , they had left all and followed him , Mar. 10.28 . Against this ingagement made to Christ they now sin . Here was unfaithfulness . Secondly , As it was against the very terms of their admission , so it was against the very principles of Grace implanted by Christ in their hearts . They were holy sanctified persons in whom dwelt the love and fear of God. By these they were strongly inclined to adhere to Christ in the time of his sufferings , as appears by those honest resolves they had made in the case . Their Grace strongly inclined them to their Duty , their corruptions sway'd them the contrary way . Grace bid them stand , corruption bid them fly . Grace told them it was their Duty to share in the sufferings as well as in the glory of Christ. Corruption represented these sufferings as intolerable , and bid them shift for themselves whilst they might . So that here must needs be a force and violence offer'd to their light , and the loving constraints thereof , which is no small evil . For though I grant it was a suddain surprizing temptation , yet it cannot be imagined that this fact was wholly indeliberate , nor that for so long time they were without any debates or reasonings about their Duty . Thirdly , As it was against their own principles , so it was much against the honour of their Lord and Master . By this their sinful flight they exposed the Lord Jesus to the contempt and scorn of his enemies . This some conceive is imported in that question which the High Priest asked him , Ioh. 18.19 . The High Priest then asked Iesus of his Disciples , and of his Doctrine . He asked him of his Disciples , how many he had , and what was become of them now ? And what was the reason they forsook their Master , and left him to shift for himself when danger appeared ? But to those questions Christ made no reply . He would not accuse them to their enemies , though they had deferted him . But doubtless it did not a little reflect upon Christ , that there was not one of all his friends that durst owne their relation to him , in a time of danger . Fourthly , As it was against Christs honour , so it was against their own solemn promise made to him before his apprehension , to live and die with him . They had past their word , and given their promise that they would not flinch from him , Matth. 26.35 . Peter said to him , though I should dye with thee , yet will I not deny thee . Likewise also said all the Disciples . This made it a perfidious relapse . Here they brake promise with Christ , who never did so with them . He might have told them when he met them afterwards in Gallilee . As the Roman Souldier told his General when he refused his petition after the war was ended , I did not serve you so at the Battle of Acteum . Fifthly , As it was against their solemn promise to Christ , so it was against Christs heart melting expostulations with them ; which should have abode upon their hearts while they lived . For when others that followed him , went back , and walked no more with him , Jesus said to these very men that now forsook him at last , Will ye also go away ? There is an Emphasis in [ Ye ] q. d. What ye that from eternity were given to me . Ye whom I have called , loved and honoured above others , for whose sakes I am ready and resolved to die . Will ye also forsake me ? Ioh. 6.67 . What ever others do , I expect other things from you . Sixthly , As it was against Christs heart melting expostulations with them , so it was against a late direful example presented to them in the fall of Iudas . In him as in a Glass they might see how fearful a thing it is to apostatize from Christ. They had heard Christs dreadful threats against him . They were present when he call'd him the Son of perdition , Ioh. 17.11 . They had heard Christ to say of him , good had it been if he had never been born . An expression able to scare the deadest heart . They saw he had left Christ the evening before . And that very day in which they fled , he hang'd himself . And yet they fly . For all this they forsake Christ. Seventhly , As it was against the dreadful warning given them in the fall of Iudas , so it was against the Law of Love , which should have knit them closer to Christ and one another . If to avoid the present shock of persecution they had fled , yet surely they should have kept together praying , watching , encouraging , and stengthening one another . This had made it a lesser evil : but as they all forsook Christ , so they forsook one another also ; For it 's said , Ioh. 16.32 . They should go every man to his own , and leave Christ alone ( i. e. ) saith Beza , every man to his own house , and to his own business . They forsook each other , as well as Christ. O what an hour of temptation was this ! Eighthly , And lastly , this their departure from Christ was accompanied with some offence at Christ. For so he tells them , Matth. 26.31 . All ye shall be offended , because of me this night . The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall be scandalized , at me , or in me . Some think the scandal they took at Christ was this , that when they saw he was fallen into his enemies hands , and could no longer defend himself ; they then began to question whether he were the Christ or no , since he could not defend himself from his enemies . Others more rightly understand it of their shameful flight from Christ , seeing it was not now safe to abide longer with him . That seeing he gave himself into their hands , they thought it advisable to provide as well as they could for themselves , and some where or other to take refuge from the present storm , which had over taken him . This was the nature and quality of the fact . We enquire Thirdly , Into the grounds and reasons of it . Which were three . First , Gods suspending wonted influences and aids of grace from them . They were not wont to do so . They never did so afterwards . They would not have done so now , had there been influences of Power , Zeal , and Love from Heaven upon them . But how then should Christ have born the heat and burden of the day ? How should he tread the Wine Press alone . How should his sorrows have been extream , unmixed and succourless ( as it behoved them to be ) if they had stuck faithfully to him in his troubles . No , no , it must not be . Christ must not have the least relief or comfort from any creature , and therefore that he might be left alone , to grapple hand to hand with the wrath of God , and of men ; the Lord for a time withholds his incouraging , strengthening influences from them , and then like Sampson when he had lost his locks , they were weak as other men . Be strong in the Lord , and in the power of his might , saith the Apostle , Eph. 6.10 . If that be withheld , our resolutions , and purposes melt away before a temptation , as Snow before the Sun. Secondly , As God permitted it , and withheld usual aid from them ; so the efficacy of that Temptation was great , yea , much greater than ordinary . As they were weaker than they were used to be , so the temptation was stronger than any they had yet met withal . It 's call'd , Luk. 22.53 . Their hour , and the power of darkness . A sisting winnowing hour , vers . 46. O it was a black and cloudy day . Never had the Disciples met with such a whirlewind , such a furious storm before . The Devil desired but to have the winnowing of them in that day , and so would have sifted and winnowed them , that their faith had utterly failed , had not Christ secured it by his Prayer for them . So that it was an extraordinary tryal that was upon them . Thirdly , And lastly , that which concurred to their shameful relapse , as a special cause of it was the remaining corruptions that were in their hearts yet unmortified . Their knowledge was but little . And their faith not much . Upon the account of their weakness in grace , they were called little ones in the Text. And as their graces were weak , so their corruptions were strong . Their Unbelief and carnal fears grew powerfully upon them . Do not censure them , Reader , in thy thoughts , nor despise them for this their weakness . Neither say in thy heart , had I been there as they were , I would never have done as they did . They thought as little of doing what they did , as you or any of the Saints do , and as much did their souls detest and abhor it : but here thou maist see whither a soul that fears God may be carried , if his corruptions be irritated by strong temptations , and God withholds usual influences . Fourthly , and Lastly , Let us view the issue of this sad apostacy of theirs . And you shall find it ended far better than it began . Though these Sheep were scattered for a time , yet the Lord made good his promise , in turning his hand upon these little ones to gather them . The morning was overcast , but the evening was clear . Peter repents of his perfidious denial of Christ , and never denied him more . All the rest likewise returned to Christ , and never forsook him any more . He that was afraid at the the voice of a Damsel , afterwards feared not the frowns of the mighty . And they that durst not own Christ now , afterward confessed him openly before Councils , and rejoyced that they were counted worthy to suffer for his sake , Act. 5.41 . They that were now as timerous at Hares , and started at every sound , afterwards became as bold as Lyons , and feared not any danger , but sealed their confession of Christ with their blood . For though at this time they forsook him , it was not voluntarily , but by surprizal . Though they forsook , him , they still loved him ; though they fled from him , there still remained a gratious principle in them , the root of the matter still was in them , which recovered them again . To conclude , though they forsook Christ , yet Christ never forsook them ; he loved them still : go tell the Disciples , and tell Peter that he goeth before you into Galilee , Mark 16.7 . q. d. let them not think that I so remember their unkindness , as to own them no more : no I love them still . The use of this is contained in the following Inferences . Inference 1. Did the Disciples forsake Christ though they had such strong perswasions and resolutions never to do it , then we see , That self-confidence is a sin too incident to the best of men . They little thought their hearts would have proved so base and deceitful , as they found them to be when they were tried . Though all men forsake thee ( saith Peter ) yet will not I. Good man , he resolved honestly , but he knew not what a feather he should be in the wind of Temptation , if God once left him to his own fears . Little reason have the best of Saints to depend upon their inherent grace , let their stock be as large as it will. The Angels left to themselves , quickly left their own habitation , Iude 6. upon which one well observes , that the best of created perfections are of themselves defectible . Every excellency without the prop of divine preservation , is but a weight , which tends to a fall . The Angels in their innocency were but frail , without Gods sustentation ; even grace it self is but a creature , and therefore purely dependent . 'T is not from its being and nature , but from the assistance of some thing without it , that it 's kept from annihilation . What becomes of the stream , if the fountain supply it not ? What continuance hath the reflection in the glass , if the man that looks into it turn away his face ? The constant supplies of the spirit of Jesus Christ , are the food , and fewel of all our graces . The best men , will shew themselves but men , if God leave them . He who hath set them up , must also keep them up . It 's safer to be humble with one Talent , than proud with ten . Yea , better to be a humble worm , than a proud Angel. Adam had more advantage to maintain his station , than any of you . For though he were left to the liberty of his own mutable and self-determining will , yet he was created upright , and had no inherent corruption to endanger him , yet fell . And shall we be self-confident after such instances of humane frailty ! Alas , Christian ! what match art thou for principalites and powers , and spiritual wickedness ! Be not high-minded , but fear . When you have considered well the example of Noah , Lot , David and Hezekiah , men famous and renowned in their generations , who all fell by temptations ; yea , and that when one would think they had never been better provided to cope with them . Lot fell after , yea presently after the Lord had thrust him out of Sodom , and his eyes had seen the direful punishment of sin . Hell as it were rained upon them out of Heaven . Noah in like manner , immediately after Gods wonderful , and astonishing preservation of him in the Ark ; when he saw a world of men and women perishing in the floods , for their sins . David after the Lord had setled the Kingdom on him , which for sin he rent from Saul , and given him rest in his house . Hezekiah was but just up from a great sickness , wherein the Lord wrought a wonderful salvation for him . Did such men , and at such times , when one would think no temptations should have prevailed , fall ; and that so fouly . Then let him that thinks he standeth , take heed lest he fall . O be not high-minded , but fear . Inference 2. Did Christ stand his ground and go through with his suffering-work , when all that had followed him forsook him . Then a resolved adherence to God and duty , though left alone , without company or encouragement , is Christ-like , and truly excellent . You shall not want better company than that which hath forsaken you in the way of God. Elijah complains , 1 Kings 19.10 . They have forsaken thy Covenant , thrown down thine Altars , and slain thy Prophets with the sword ; and I , even I only am left , and they seek my life , to take it away . And yet all this did not damp , or discourage him in following the Lord ; for still he was very jealous for the Lord God of Hosts . Paul complains , 2 Tim. 4.16 . At my first answer no man stood by me , all men forsook me : nevertheless the Lord stood with me . And as the Lord stood by him , so he stood by his God alone , without any aids or support from men . How great an Argument of integrity is this ! He that professes Christ for company , will also leave him for company . But to be faithful to God , when forsaken of men ; to be a Lot in Sodom , a Noah in a corrupted generation ; oh how excellent is it ! 'T is sweet to travel over this Earth to Heaven in the company of the Saints that are bound thither with us , if we can ; but if we can meet no company , we must not be discouraged to go on . It 's not unlike but before you have gone many steps farther , you may have cause to say as one did once , never less alone , than when alone . Inference 3. Did the Disciples thus forsake Christ , and yet were all recovered at last , Then though believers are not priviledged from back-slidings , yet they are secured from final apostacy , and ruine . The new creature may be sick , it cannot die . Saints may fall , but they shall rise again . Mica . 7.8 . The highest flood of natural zeal , and resolution may ebb , and be wholly dried up ; but saving grace is a well of water , still springing up into everlasting life , Ioh. 4.14 . Gods unchangeable Election , the frame and constitution of the New Covenant , the meritorious and prevalent intercession of Jesus Christ does give the believer abundant security against the danger of a total , final apostacy . My Father which gave them me ( saith Christ ) is greater than all ; and none is able to pluck them out of my Fathers hand , Joh. 10.29 . And again , the foundation of God standeth sure having this seal ; the Lord knoweth who are his , 2 Tim. 2.19 . Every person committed to Christ by the Father , shall be brought by him to the Father , and not one wanting . God hath also so framed and ordered the New Covenant , that none of those souls who are within the blessed clasp , and bond of it can possibly be lost . It 's setled upon immutable things : and we know all things are as their foundations be , Heb. 6.18 , 19. Among the many glorious promises contained in that bundle of promises , this is one , I will make an everlasting Covenant with them , that I will not turn away from them to do them good : but I will put my fear in their hearts , that they shall not depart from me . And as the fear of God in our hearts pleads in us against sin , so our potent Intercessor in the heavens pleads for us with the Father ; and by reason thereof we cannot finally miscarry , Rom. 8.34 , 35. Upon these grounds we may ( as the Apostle in the place last cited doth ) triumph in that full security which God hath given us : and say , what shall separate us from the love of God ? Understand it either of Gods to us , as Calvin , Beza and Martyr do ; or of our Love to God , Ambrose and Augustine do , it 's true in both senses , and a most comfortable truth . Inference 4. Did the Sheep flie when the Shepherd was smitten ; such men , and so many forsake Christ in the trial ? Then learn how sad a thing it is for the best of men to be left to their own carnal fears in a day of temptation ; This was it that made those good men shrink away so shamefully from Christ in that Trial : the fear of man brings a snare , Prov. 29.25 . in that snare these good souls were taken , and for a time held fast . Oh what work will this unruly passion make , if the fear of God do not overrule it ! Is it not a shame to a Christian , a man of faith to see himself out done by an Heathen ? Shall natural Conscience and courage make them stand , and keep their places in times of danger ; when we shamefully turn our backs upon duty , because we see duty and danger together ? When the Emperour Vespasian had commanded Fluidius Priscus not to come to the Senate , or if he did , to speak nothing but what he would have him . The Senator returned this brave and noble answer , that as he was a Senator , it was fit he should be at the Senate ; and if being there , he were required to give his advice , he would speak freely , that which his Conscience commanded him ; The Emperour threatning , that then he should die ; he returned thus , did I ever tell you that I was immortal ? Do you what you will , and I will do what I ought . It is in your power to put me to death unjustly , and in me to die constantly . O think , what mischiefs your fear may do your selves , and the discovery of them to others . O learn to trust God with your lives , liberties and comforts in the way of your duty ; and at what time you are afraid trust in him : and do not magnifie poor dust and ashes , as to be scared by their threats from your God and duty . The politick design of Satan herein is to affright you out of your Coverts where you are safe , into the net . I will enlarge this no farther , I have else where laid down fourteen Rules for the cure of this , in what of mine is publick . Inference 5. Learn hence , how much a man may differ from himself , according as the Lord is with him , or withdrawn from him . Christians do not only alwaies differ from other men , but sometimes from themselves also . Yea , so great is the difference betwixt himself and himself , as if he were not the same man. And where is he that doth not so experience it ? Sometimes bold and couragious , despising dangers , and bearing down all discouragements in the strength of zeal and love to God : at another time faint , feeble and discouraged at every petty thing . Whence is this but from the different administrations of the spirit , who sometimes gives forth more , and sometimes less of his gratious influence . Th●se very men that flincht now , when the spirit was more abundantly shed forth upon them , could boldly own Christ before the Council , and despised all dangers for his sake . A little dog if his Master be by , and encourage him , will venture upon a greater beast than himself . Though Peter stood at the door without , when the other Disciple , or one of the other Disciples , ( as the Syriack turns it , and Grotius approves it as the best ) that is one of the private Disciples that lived in Ierusalem ; went in so boldly , Ioh. 18.16 , 17. We are strong or weak , according to the degrees of assisting grace . So that as you cannot take the just measure of a Christian by one act , so neither must they judge of themselves , by what they sometimes feel in themselves . But when their spirits are low , and their hearts discouraged , they should rather say to their souls , hope in God , for I shall yet praise him : it 's low with me now , but it will be better . Inference 6. Was the sword drawn against the Shepherd , and he left alone to receive the mortal strokes of it ; How should all adore both the Iustice , and Mercy of God ; so illustriously displayed herein ! Here is the Triumph of Divine justice , and the highest Triumph that ever it had , to single forth the chief Shepherd ; the man that is Gods fellow ; and sheath its sword in his breast for satisfaction . No wonder it 's drawn and brandished with such a Triumph , awake rejoycingly , O sword , against my Shepherd , &c. for in this blood shed by it , it hath more glory than if the blood of all the men and women in the world had been shed . And no less is the mercy and goodness of God herein signalized , in giving the sword a commission against the man his fellow , rather than against us . Why had he not rather said , Awake , O sword , against the men that are my enemies ; shed the blood of them that have sinned against me , than smite the Shepherd , and only scatter the sheep . Blessed be God the dreadful sword was not drawn and brandished against our souls ; that God did not set it to our breasts ; that he had not made it fat with our flesh , and bathed it in our blood : that his fellow was smitten that his enemies might be spared . O what manner of love was this ! Blessed be God therefore for Jesus Christ , who received the fatal stroke himself ; and hath now so sheathed that sword in its scabbard , that it shall never be drawn any more against any that believe in him . Inference 7. Were the Sheep scattered , when the Shepherd was smitten ; Learn hence that the best of men know not their own strength , till they come to the trial . Little did these holy men imagine such a cowardly spirit had been in them , till temptation put it to the proof . Let this therefore be a caution for ever to the people of God. You resolve never to forsake Christ , you do well ; but so did these , and yet were scattered from him . You can never take a just measure of your own strength , till Temptation have tried it . 'T is said , Deut. 18.2 , 3. that God led the people so many years in the wilderness , to prove them ; and to know ( i. e. ) ( to make them know ) what was in their hearts . Little did they think such unbelief , murmurings , discontents , and a spirit bent to backsliding , had been in them ; till their straights in the wilderness gave them the sad experience of these things . Inference 8. Did the dreadful sword of Divine Justice smite the Shepherd , Gods own fellow ; and at the same time the flock from whom all his outward comforts arose , were scattered from him ? Then learn , that the holiest of men have no reason either to repine , or despond ; though God at once should strip them of all their outward and inward comforts together . He that did this by the man his fellow , may much rather do it by the man his friend . Smite my Shepherd ; there 's all comfort gone from the inner man. Scatter the Sheep ; there 's all comfort gone from the outward man. What refreshments had Christ in this world , but such as came immediately from his Father , or those holy ones now scattered from him ? In one day he● seth both heavenly , and earthly comforts . Now as God dealt by Christ , he may at one time or other deal with his people . You have your comforts from Heaven ; so had Christ , in a fuller measure than ever you had , or can have . He had comforts from his little flock , you have your comforts from the society of the Saints , the Ordinances of God , comfortable Relations , &c. Yet none of these are so firmly setled upon you , but you may be left destitute of them all in one day . God did take all comfort from Christ , both outward , and inward ; and are you greater than he ? God sometimes takes outward , and leaves inward comfort ; sometimes he takes inward , and leaves outward comfort : but time may come when God may strip you of both . This was the case of Iob , a favorite of God , who was blessed with outward , and inward comforts . Yet a time came when God stript him of all , and made him poor to a Proverb , as to all outward comfort ; and the venom of his arrows drank up his spirit , and the inward comforts thereof . Should the Lord deal thus with any of you , how seasonable and relieving will the f●llowing considerations be ? First , Though the Lord deal thus with you , yet this is no new thing , he hath dealt so with others , yea with Jesus Christ that was his fellow . If these things were done in the green tree , in him that never deserved it for any sin of his own ; how little reason have we to complain ? Nay , Secondly , Therefore did this befall Jesus Christ before you , that the like condition might be sanctified to you , when you shall be brought into it . For therefore did Jesus Christ pass through such varieties of conditions ; on purpose that he might take away the curse , and leave a blessing in those conditions , against the time that you should come into them . Moreover , Thirdly , Though inward comforts and outward comforts were both removed from Christ in one day , yet he wanted not support in the absence of both . How relieving a consideration is this ! Ioh. 16.32 . Behold ( saith he ) the hour cometh , yea is now come that ye shall be scatter●d every man to his own , and shall leave me alone : And yet I am not alone , because the Father is with me . With me by way of support , when not by way of comfort . Thy God ( Christian ) can in like manner support thee , when all sensible comforts shrink away together from thy soul , and body in one day . Lastly , It deserves a remark , that this comfortless forsaken condition of Christ , immediately preceded the day of his greatest glory and comfort . Naturalists observe the greatest darkness is a little before the dawning of the morning . 'T was so with Christ , it may be so with thee . It was but a little while and he had better company than theirs that forsook him . Act therefore your faith upon this , that the most glorious light usually follows the thickest darkness . The louder your Groans are now , the louder your Triumphs hereafter will be . The Horror of your present , will but add to the Lu●ter of your future state . The TWENTY NINTH SERMON . ISAI . LIII . VII . He was oppressed , and he was afflicted ; yet he opened not his mouth . He is brought as a Lamb to the slaughter , and as a Sheep before her Shearers is dumb ; so he opened not his mouth . HOW our Lord Jesus Christ carried on the work of our Redemption in his humbled state , both in his incarnation , life and death , hath in part been discovered in the former Sermons . I have shewed you the kind or nature of that death he died : and am now engaged by the method proposed , to open the manner of his death . The solitariness or loneliness of Christ in his sufferings , was the subject of the last Sermon . The patience and meekness of Christ in his sufferings , comes in order to be opened in this . This Chap●er treats wholly of the sufferings of Christ ; and the blessed fruits thereof . Hornebeck tells us of a Learned Jew that ingeniously confessed this very Chapter converted him to the Christian Faith. And such del●ght he had in it , that he read it more than a thousand times over . Such is the clearness of this Prophesie , that he who Pen'd it , is deservedly stiled the Evangelical Prophet . I cannot allow time to analize the Chapter , but my work lying in the seventh verse , I shall speak to these two branches or par●s of it , viz. The grievous sufferings of Christ , and the glorious ornament he put upon them . First , Christs grievous sufferings ; he was afflicted , and he was oppressed , brought to the slaughter , and shorn as a sleep ( i. ● . ) he lost both fleece and blood . Life and the comforts of Lif● . He was oppressed , the word signifies both to Answer and oppress , humble or depress . The other word rendred afflicted , signifies to exact and afflict , and so implys Christ to stand before God , as a surety before the Creditor ; who exacts the utmost satisfaction from him , by causing him to suffer according to the utmost rigour and severity of the Law. It did not suffice that he was shorn as a Sheep , ( i. e. ) that he was stript and deprived o● his riches , ornaments , and comforts ; but his blood and life must go for it also . He is brought to the slaughter . These were his grievous Sufferings . Secondly , Here is the glorious ornament he put upon those grievous sufferings , even the ornament of a meek , and patient Spirit . He opened not his mouth . But went as a sheep to be shorn , or a Lamb to the slaughter . The Lamb goes as quietly to the slaughter-house , as to the fold . By this lively and lovely similitude the patience of Christ is here expressed to us . Yet Christs du●●ness and silence is not to be understood Simply , and universally ; as though he spake nothing at all when he suffered : for he uttered many excellent and weighty words upon the Cross , as you shall hear in the following Discourses ; but it must be understood respectively , ( i. e. ) he never opened his mouth repiningly , passionately , or revengefully u●●er his greatest tortures and highest provocations . Whence the no●e is . DOCT. That Iesus Christ supported the burden of his sufferings , with admirable patience , and meekness of Spirit . It is a true observation , that meekness inviteth injury , but allways to its own cost . And it was evidently verified in the sufferings of Christ. Christs meekness triumphed over the affronts and injuries of his enemies , much more than they triumphed over him . Patience never had a more glorious triumph , than it had upon the Cross. The Meekness and Patience of his Spirit amidst injuries and provocations , is excellently set forth in 1 Pet. 2.22 , 23. Who did no Sin , neither was guile found in his mouth . Who when he was reviled , reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . In this point we have these three things to open Doctrinally . First , the burden of sufferings , and provocations that Jesus Christ was oppressed with . Secondly , the meekness , and admirable patience with which he supported that burden . Thirdly , the causes and grounds of that perfect patience which he then exerc●sed . First , The burden of sufferings and provocations which Christ supported was very great . For on him met all sorts and kinds of trouble at once , and those in their highest degrees and fullest strength . Troubles in his soul , and these were the soul of his troubles . His soul was laden with Spiritual horrors and troubles as deep as it could swim , Mar. 14.33 . He began to be sore amazed and very heavy . The wrath of an infinite dreadful God beat him down to the dust . His body full of pain and exquisite tortures in every part . Not a member or sense but was the ●eat and subject of torment . His name and honour suffered the vilest indignities , blasphemies , and horrid reproaches that the mal●gnity of Satan , and wicked men could belch our against it . He was call'd a Blasphemer , Seditions , one that had a Devil , a Glutton● a Wine-bibber , a friend of Publicans and Hariots . The Carpenters Son , this fellow . He that was Gods Fellow as you heard lately , now this Fellow . Contempt was poured upon all his Offices . Upon his Kingly Office , when they crowned him with Thorns , arrayed him in purple , bowed the knee in mockery to him , and cry'd hail King of the Jews . His Prophetical Office , when they blinded him , and then bid him Prophesie who smote him . His Priestly Office , when they reviled him upon the Cross , saying , he saved others , himself he cannot save . They scourged him . Spit in his face . Smote him on the head and face . Besides the very kind of death they put him to was reproachful and ignominious ; as you heard before . Now all this , and much more than this ; meeting at once upon an innocent , and dignified person . One that was greater than all . That lay in the bosom of God. And from eternity had his smiles and honours . Upon one that could have crushed all his enemies as a moth : I say for him to bear all this without the least discomposure of Spirit , or breach of Patience , is the highest triumph of Patience that ever was in the world . It was one of the greatest wonders of that wonderful day . Secondly , And that is the next thing we have to consider , even this almighty patience and unpattern'd meekness of Christ , supporting such a burden with such evenness and steadiness of spirit . Christian patience or the grace Patience , is an ability or power to suffer hard and heavy things , according to the will of God. It is a power , and a glorious power that strengthens the suffering Soul to bear . It is our passive fortitude , Col. 1.11 . Strengthened with all might , according to the glorious power , unto all patience , and long suffering with Ioyfulness , ( i. e. ) strengthened with a might or power , corresponding to the glorious power of God himself . Or such as might appear to be the proper impress and image of that divine power , which is both its principle and pattern . For the Patience which God exercises towards sinners that daily wrong and load him , is call'd power , and great power , Num. 14.17 . Let the power of my Lord be great , as thou hast spoken , saying , the Lord is long Suffering , forgiving , &c. Hence it 's observed , Prov. 24.10 . That the loss or breaking of our patience under adversity argues a decay of strength in the soul. If thou faint in the day of adversity , thy strength is small . It 's a power or ability in the soul to bear hard , heavy , and difficult things . Such only are the objects of patience . God hath several sorts of burdens to impose upon his people . Some heavier , others lighter . Some to be carried but a few hours , others many days . Others all our days . Some more spiritual bearing upon the Soul. Some more external , touching or punishing the flesh imediatly ; and the spirit by way of Sympathy . And sometimes both sorts are laid on together . So they were at this time on Christ. His Soul burdened as deep as it could swim . Full of the sence , the bitter sence and apprehension of the wrath of God. His Body fill'd with tortures . In every member , and sence , grief took up his lodging . Here was the highest exercise of Patience . It 's a power to bear hard and heavy things according to the Will of God. The involving of that respect differs patience the Christian grace , from patience the Moral Vertue . So the Apostle describes it , 1 Pet. 4.19 . Let them that suffer according to the will of God , &c. ( i. e. ) who exercise patience gratiously , as God would have them . And then our patience is , ( as Christs most exactly was ) according to the will of God , when it is as extensive , as intensive , and as protensive as God requires it to be . First , When it is as extensive as God would have it . So was Christs patience . It was a patience that stretched , and extended it self to all and every trouble and affliction , that came upon him . Troubles came upon him in troops , in multitudes . It 's said , Psal. 40.12 . Innumerable evils have compassed me about . Yet he found patience enough to receive them all . It is not so with us . Our patience is often worn out . And like fick people we fancy if we were in another Chamber , or Bed it would be better . If it were any other trouble than this , we could bear it . Christ had no exceptions at any burden his Father would lay on . His patience was as large as his trouble , and that was large indeed . Secondly , It 's then according to the will of God when it is as intensive as God reuqires it to be , ( i. e. ) in the Apostles phrase , Iam. 1.4 . When it hath it's perfect work , or exercise , when it 's not only extended to all kinds of troubles ; but when it works in the highest and most perfect degree . And then may patience be said to be perfect ( as it was in Christ ) when it is plenum sui , & prohibens alieni , full of it self , and exclusive of its opposites . Christs patience was full of its self , ( i. e. ) it included all that belonged to it . It was full of submission , peace , and serenity , full of obedience and complacency in his Fathers Will. He was in a perfect calm . As a Lamb or Sheep ( saith the Text ) that houls not , opposes not , but is dumb and quiet . And as his external behaviour , so his internal frame and temper of soul was most serene and cal●● . Not one repining thought against God. Not one revengeful thought against man once ru●●led his Spirit . Father forgive them , for they know not what they do , was all the hurt he wisht his worst enemies . And as it included all that belonged to it , so his perfect patience excluded all its opposites . No discontents , murmurings , despondencies had place in his heart . So that his patience was a most intensive , perfect patience . And as it was as extensive , and as intensive , so it was , Thirdly , As Pr●tensive as God required it to be , ( i. e. ) it held out to the end or his ●ryal . He did not faint at last . His ●roubles did not out-live his patience . He indeed was strengthened with all might unto all patience , and long-suffering . This was the patience of Christ our perfect pattern . He had not only patience , but Longanimity , Thirdly , In the last place let us inquire into the grounds and reasons of this his most perfect patience . And if you do so , you shall find perfect Holiness , Wisdom Foreknowledge , Faith , Heavenly mindedness , and obedience at the root of this his perfect Patience . First , This admirable patience and meekness of Christ , was the fruit and off-spring of his perfect Holiness . His nature was free from those corruptions , that ours groan and labour under ; otherwise he could never have carryed it at this rate . Take the meek Moses , who excell'd all others in that grace ; and let him be tryed in that very grace , wherein he excells , and see how unadvisedly he may speak with his Lips , Psal. 106.33 . Take a Iob , whose famous patience is trumpeted , and resounded over all the world ; ye have heard of the patience of Iob. And let him be tryed by outward , and inward troubles meeting upon him in one day ; and even a Iob may curse the day when he was born . Envy , revenge , discontent , despondencies , are weeds naturally springing up in the corrupt soil of our sinful natures . I saw a little Child grow pale with envy , said Austin . And the Spirit that is in us lusteth unto envy , ( saith the Apostle ) Iam. 4.5 . The principles of all these evils being in our natures , they will shew themselves in time of Tryal . The old man is fretful and passionate . But it was otherwise with Christ. His nature was like a pure Christal Glass full of pure Fountain water ; which though shaken and agitated never so much , cannot shew , because it hath no dregs . The Prince of this world cometh , and hath nought in me , Joh. 14.30 . No principle of corruption , for a handle to temptation . Our High Priest was holy , harmless , undefil'd , separate from sinners , Heb. 7.26 . Secondly , The Meekness and Patience of Christ proceeded from the infinite wisdom with which he was filled . The wiser any man is , the more patient he is . Hence meekness the fruit , is denominated from patience , the root that bears it , Iam. 3.13 . The meekness of wisdom . And anger is lodged in folly , as its proper cause , Eccles. 7.9 . Anger resteth in the bosom of fools . Seneca would allow no place for passion in a wise mans breast . Wise men use to ponder , consider and weigh things deliberately , in their Judgements , before they suffer their affections and passions to be stirred and engaged . Hence comes the constancy and serenity of their Spirits . As wise Solomon hath observed , Prov. 17.27 . A man of understanding is of an excellent ( or as the Hebrew is ) a cool Spirit . Now wisdom filled the soul of Christ. He is wisdom in the abstract , Pov. 8. In him are hid all the treasures of wisdom , Col. 2.3 . Hence it was that he was no otherwise moved with the revilings and abuses of his enemies , than a wise Physitian is with the impertinencies of his distempered and crazy patient . Thirdly , And as his patience flowed from that his perfect wisdom and knowledge , so also from his foreknowledge . He had a perfect prospect of all those things from eternity , which befell him afterwards . They came not upon him by way of surprizal . And therefore he wondered not at them when they came , as if some strange thing had happened . He foresaw all these things long before , Mark. 8.31 . And he began to teach them that the Son of man must suffer many things , and be rejected of the Elders , and chief Priests , and Scribes , and be killed . Yea , he had compacted and agreed with his Father to endure all this for our sakes , before he assum'd our flesh . Hence Isay 50.6 . I gave my back to the siniters , and my cheeks to them that pulled off the hair . I hid not my face from shame and spitting . Now look as Christ in Iob. 16.4 . obviates all future offences his Disciples might take at sufferings for his sake , by telling them before hand , what they must expect . These things ( saith he ) I told you , that when the time shall come ye may remember that I told you of them . So he foreknowing what himself must suffer , and had agreed so to do , he bare those sufferings with singular Patience . Iesus therefore knowing all things that should come upon him , went forth and said unto them , whom seek ye ? Joh. 18.4 . Fourthly , As his patience sprang from his foreknowledge of his sufferings ; so from his Faith which he exercised under all that he suffered in this world . His Faith looked through all those black and dismal clouds , to the joy proposed , Heb. 12.2 . He knew that though Pilate condemned , God would Justifie him , Isa. 50.4 , 5 , 6 , 7 , 8. And he set one over against the other . He ballanced the glory into which he was to enter , with the sufferings through which he was to enter into it . He acted Faith upon God for divine support and assistance under sufferings ; as well as for glory the fruit and reward of them , Psal. 16.7 , 8 , 9 , 10 , 11. I have set ( or as the Apostle varies it ) I foresaw the Lord always before me , because he is at my right hand I shall not be moved . Therefore my heart is glad , and my glory rejoyceth . There 's Faith acted by Christ for strength to carry him through . And then it follows , My flesh also shall rest in hope , for thou wilt not leave my soul in Hell , neither wilt thou suffer thine holy one to see corruption . Thou wilt shew me the path of Life . In thy presence is fullness of Ioy , at thy right hand there are pleasures for ever more . There 's his Faith acting upon the glory into which he was to enter , after he had suffered these things . This fill'd him with peace . Fifthly , As his Faith eyeing the glory into which he was passing , made him endure all things ; so the Heavenliness of his Spirit also fill'd him with a Heavenly tranquility , and calmness of Spirit under all his abuses , and injuries . It 's a certain truth , that the more heavenly any mans spirit is , the more sedate , composed , and peaceful . As the higher Heavens ( saith Seneca ) are more ordinate , and tranquil . There are neither clouds , nor winds , storms , nor tempests , they are the inferior Heavens that lighten , and thunder . The nearer the earth the more tempestuous , and unquiet . Even so the sublime and heavenly mind , is placed in a calm and quiet station Certainly that heart which is sweetned frequently with heavenly delightful communion with God , is not very apt to be imbittered with wrath or soured with revenge against men . The peace of God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appease and end all strifes and differences as an Umpire . So much that word , Col. 3.15 . Imports . The heavenly spirit marvelously affects a sedate and quiet breast . Now , never was there such a heavenly soul on earth , since man inhabited it , as Christ was . He had most sweet and wonderful communion with God. He had meat to eat , which others , yea , and those his greatest intimates , knew not of . The Son of Man was in heaven upon earth , Ioh. 3.13 . Even in respect of that blessed heavenly communion he had with God , as well as in respect of his immense Deity . And that his heart was in heaven , when he so patiently endured and digested the pain and shame of the Cross ; is evident from Heb. 12.2 . For the Ioy set before him , he endured the Cross , despised the shame . See where his eye and heart was , when he went as a Lamb to the slaughter . Sixthly , And lastly , as his meekness and patience sprang from the heavenliness and sublimity of his spirit : so , from the compleat and absolute obedience of it to his Fathers will and pleasure . He could most quietly submit to all the will of God , and never regret at any part of the work assign'd him by his Father . For you must know that Christs death in him was an act of obedience , he all along eyeing his Fathers command and counsel in what he suffered , Phil. 2.7 , 8. Ioh. 18.11 . Psal. 40.6 , 7 , 8. Now look as the eyeing and considering of the hand of God in an affliction , presently becalms and quiets a gracious soul ; as you see in David , 2 Sam. 16.11 . Let him alone , it may be God hath bid him curse David : so much more it quieted Jesus Christ , who was privy to the design and end of his Father , with whose will he all along complyed ; looking on Jews , and Gentiles but as the Instruments ignorantly fulfilling Gods pleasure , and serving that great design of his Father . This was his patience , and these the grounds of it . Vse . I might variously improve this point but the direct and main Use of it is to press us to a Christ-like patience in all our sufferings , and troubles . And seeing in nothing we are more generally defective ; and that defects of Christians herein , are so prejudicial to Religion , and uncomfortable to themselves : I resolve to wave all other Uses , and spend the remaining time wholly upon this branch . Even a perswasive to Christians unto all patience , in tribulations . To imitate their Lamb-like Saviour . Unto this ( Christians ) you are expresly call'd , 1 Pet. 2.21.22 . Because Christ also suffered for us , leaving us an example ; that we should follow his steps . Who did no sin , neither was guile found in his mouth ; who when he was reviled , reviled not again ; when be suffered he threatned not ; but committed himself to him that Iudgeth righteously . Here 's your pattern . A perfect pattern . A lovely and excellent pattern . Will you be perswaded to the imitation of Christ herein ? Methinks I should perswade you to it . Yea every thing about you perswades to patience in your sufferings , as well as I. Look which way you will , upward or downward , inward or outward , backward or forward , to the right hand or to the left ; You shall find all things perswading and urging the Doctrine of Patience upon you . First , Look upward , when tribulations come upon you . Look to that Soveraign Lord , that commissionates and sends them upon you . You know troubles do not rise out of the dust , nor spring out of the ground , but are framed in heaven , Ier. 18.11 . Behold I frame evil , and devise a device against you . Troubles and afflictions are of the Lords framing , and devising to reduce his wandering people to himself . Much like that device of Absalom in setting Ioabs field of Corn on fire to bring Ioab to him , 2 Sam. 14.30 . in the frame of your afflictions you may observe much of divine wisdom in the choice , measure , and season of your troubles . Soveraignty in electing the instruments of your affliction . In making them as afflictive as he pleaseth . And in making them obedient both to his call in coming , and going when he pleaseth . Now could you in times of trouble look up to this Soveraign hand , in which your souls , bodies , and all their comforts and mercies are ; how quiet would your hearts be ! Psal. 39.9 . I was dumb , and opened not my mouth because it is thy doing , 1 Sam. 3.18 . It is the Lord , let him do what seemeth him good . O when we have to do with men , and look no higher ; how do our Spirits swell and rise with revenge , and impatiency ▪ But if you once come to fee that man as a Rod in your Fathers hand , you will be quiet , Psal. 46.10 . Be still , and know that I am God , q. d. consider with whom you have to do . Not with your fellow , but with your God , who can puff you to destruction , with one blast of his mouth . In whose hand you are , as the clay in the potters hand . It is for want of looking up to God in our troubles , that we fret , murmur , and despond at the rate we do . Secondly , Look downward , and see what is below you , as well as up to that which is above you . You are afflicted , and you cannot bear it . Oh! no trouble like your trouble ! Never man in such a case as you are . Well , well , cast the eye of your mind downward , and see who lie much lower than you . Can you see none on earth in a more miserable state than your selves ? Are you at the very bottom , and not a man below you ? Sure there be thousands in a sadder case than you on earth . What is your affliction ? Have you lost a relation ? Others have lost all . Have you lost an Estate , and are become poor ? Well , but there be some you read of , Iob 30.4 , 5 , 6 , 7. Who cut up Mallows by the bushes , and Iuniper roots for their meat . They are driven forth from among men , they cryed after them as after a Thief . They dwell in the cliffs of the Vallies , in caves of the earth , and in the Rocks . Among the bushes they brayed , under the Nettles they were gather'd together . What difference as to manner of Life , do you find between the persons here described , and the wild beasts , that herd together in desolate places ? Are you persecuted and afflicted for Christs sake ? What think you of their sufferings , Heb. 11.36 , 37. Who had trial of cruel mockings , yea , moreover of bonds and imprisonments ; they were stoned , they were sawn asunder , were tempted , were slain with the Sword , they wandered about in Sheep-skins , and Goat-skins , being destitute , afflicted , tormented . And are you better than they ? I know not what you are , but I am sure these were such of whom the World was not worthy , vers . 38. Or are your afflictions more spiritual , and inward ? Say not the Lord never dealt more bitterly with the soul of any , than he hath with yours . What think you of the case of David , Heman , Iob , Asaph whose doleful crys by reason of the terrors of the Almighty , are able to melt the stoniest heart that reads their stories ? The Almighty was a terror to them . The Arrows of God were within them . They roared by reason of the disquietness of their hearts . Or are your afflictions outward , and inward together ? An afflicted soul , in an afflicted body ? Are you fallen like the Ship in which Paul sailed , into a place where two Seas meet ? Well , so it was with Paul , Iob , and many other of those worthies gone before you . Sure you may see many on earth , who have been , or are in far lower and sadder states than your selves . Or if not on earth , doubtless you will yield there are many in Hell , who would be glad to exchange conditions with you , as bad as you think yours to be . And were not all these moulded out of the same Lump with you ? Surely if you can see any creature below you , especially any reasonable being ; you have no reason to return so ungratefully upon your God , and accuse your maker of severity ; or charge God foolishly . Look down , and you shall see grounds enough to be quiet . Thirdly , Look inward , you discontented Spirits , and see if you can find nothing there that may quiet you . Cast your eye into your own hearts . Consider either the corruptions , or the graces that are there . Cannot you find weeds enough there , that need such winter weather as this to rot them ? Hath not that proud heart need enough of all this to humble it ? That carnal heart need of such things as these , to mortifie it ? That backsliding , wandering heart need of all this , to reduce , and recover it to its God ? If need be , ye are in heaviness , 1 Pet. 1.6 . Oh Christian , didst thou not see need of this before thou camest into trouble ? Or hath not God shewn thee the need of it since thou wast under the Rod ? It 's much thou shouldst not see it : but be assured , if thou dost not , thy God doth . He knows thou wouldst be ruined for ever , if he should not take this course with thee . Thy corruptions require all this to kill them . Thy Lusts will take all this , it may be more than this ; and all little enough . And as your corruptions call for it , so do your Graces too . Wherefore think ye the Lord planted the principles of Faith , Humility , Patience , &c. in your Souls ? What , were they put there for nothing ? Did the Lord intend they should lie sleeping in their drowsy habits ? Or were they not planted there in order to exercise ? And how shall they be exercised without tribulations , can you tell ? Doth not tribulation work patience , and patience experience ; and experience hope ! Rom. 5.3 , 4. Is not the trial of your Faith much more pretious , than of Gold that perishes ? 1 Pet. 1.7 . O look inward , and you will be quiet . Fourthly , Look outward , and see who stands by , and observes your carriage under trouble . Are there not many eyes upon you ? Yea , many envious observers round about you ? It was Davids request , Psal. 5.8 . Lead me O Lord in thy righteousness , because of mine Enemies ; or as the Hebrew word there might be rendred , because of mine observers , or watchers . There 's many an envious eye upon you . To the wicked there can scarcely be an higher gratification and pleasure , than to see your carriage under trouble , so like their own . For hereby they are confirmed in their prejudices against Religion , and in their good opinion of themselves . These may talk and profess more than we , but when they are tryed , and put to it ; it appears plainly enough , their Religion enables them to do no more than we do . They talk of Heavens glory , and their future expectancies ; but it is but talk , for it 's apparent enough their hopes cannot ballance a small affliction , with all the happiness they talk of . Oh how do you dishonour Christ before his enemies ! when you make them think all your Religion lies in talking of it . Consider who looks on . Fifthly , Look , backward , and see if there be nothing behind you that may hush and quiet your impatient Spirits . Consult the multitude of experiences past , and gone . Both your own , and others . Is this the first straight that ever you were in ? if so , you have reason to be quiet , yea , to bless God that hath spared you so long , when others have had their days fill'd up with sorrow . But if you have been in troubles formerly , and the Lord hath helped you ; if you have past through the fire , and not been burnt . Through the waters , and not drowned . If God hath stood by you , and hitherto helped you . O what cause have you to be quiet now , and patiently wait for the salvation of God ? Did he help you then , and cannot he do so now ? Did he give waters , and cannot he give bread also ? Is he the God of the Hills only , and not the God of the Vallies also ? O call to mind the days of old , the years of the right hand of the most high , These things I recall to my mind , therefore have I hope , Lam. 3.21 . Have you kept no records of past exp●riences ● How ungrateful then have you been to your God , and how injurious to your selves , if you have read them over in such a day as this , for to that end they were given you . O when you shall consider what a God he hath been to you , at a pinch . How faithfully Iehovah , ereth hath stood by you . That this is not the first time your hearts and hopes have been Low , as well as your condition ; and yet God hath raised you again , surely you will find your present troubles made ligh● , by a glance back upon your past experiences . Sixthly , Look forward , to the end of your troubles ; yea look to a double end of them , the end of their duration , and the end of their operation . Look ye to the end of their duration , and that 's fast by you . They shall not be everlasting troubles , if you be such as fear the Lord. The God of all Grace , who hath call'd us into his eternal glory , by Iesus Christ , after that ye have [ suffered a while , ] make you perfect , 1 Pet. 5.10 . These light afflictions are but for a moment , 2 Cor. 4.18 . It is no more comparatively with that vast eternity that is before you . Alas , what are a few days and nights of sorrows , when they are past ? Are they not swallow'd up as a spoonful of water in the vast Ocean ? But more especially look to the end of their operation . What do all these afflictions tend to , and effect ? Do they not work out an exceeding weight of Glory ? Are you not by them made partakers of his holiness ? Heb. 12. Is not this all the fruit to take away your sins ? What , and be impatient at this ! Fret and repine because God is this way perfecting your happiness ? O ungrateful soul ! Is this a due requital of that love , that disdains not to stoop to so Low an imployment , as to scoure and clense your souls ; that they might be shining vessels of honour , to all Eternity ! O look forward to the end of your troubles . The end of their duration , and operation . Seventhly , Look to the right hand , and see how you are shamed , convinced , and silenced by other Christians ; and it may be such too as never made that profession you have done ; and yet can not only patiently bear the afflicting hand of God ; but are blessing , praising , and admiring God under their troubles ; whilst you are sinning against , and dishonouring him under smaller ones . It may be you will find some poor Christians that know not where to have their next bread , and yet are speaking of the bounty of their God ; while you are repining in the midst of plenty . Ah , if there be any ingenuity in you , let this shame you . If this will not then Eighthly , Look to your left hand , and there you shall see a sad sight , and what one would think should quiet you . There you may see a company of wicked , graceless wretches , carrying themselves under their troubles , but too like your selves . What do they more , than fret and murmur , despond and sink ; mix sin with their afflictions , when the Rod of God is upon them ? It 's time for thee to leave off , when thou seest how near thou art come to them , whom thou hopest thou shalt never be ranked and numbred with . Reader , such considerations as these I am perswaded would be of singular use to thy soul at such a time , but above all , thine eyeing the great pattern of patience , Iesus Christ ; whose Lamb-like carriage under a trial with which thine is not to be named the same day , is here recommended to thee . Oh how should this transform thee into a Lamb , for meekness also ! The THIRTIETH SERMON . LUK. XXIII . XXXIIII Then said Iesus , Father forgive them ; for they know not what they do . THE manner in which Christ dyed hath already been opened in the Solitude , and Patience in which he dyed . The third to wit the Instructiveness of his Death , now follows , in these seven excellent and weighty sayings , which dropt from his blessed Lips upon the Tree ; whilst his sacred blood dropt on the earth from his wounded hands and feet ; so that on the Cross he exercised both his Priestly , and Prophetical Office together ; redeeming us by his blood , and instructing us by his words . These seven words of Christ upon the Cross are his last words , with which he breathed out his Soul. The last words of a dying man are remarkable , the Scripture puts a remark upon them , 2 Sam. 23.1 . Now these be the last words of David . How remarkable then are the last words of Christ ? These words are seven in number ; three directed to his Father , and four more to those about him . Of the former sort this is one , Father forgive them , &c. In which we have , first , the mercy desired by Christ , and that is forgiveness . Secondly , the persons for whom it is desired [ Them ] that is , those cruel and wicked persons that were now in brewing their hands in his blood . And Thirdly , the motive or argument urged to procure that mercy from his Father , for they know not what they do . First , The mercy prayed for , that is , forgiveness ; Father forgive . Forgiveness is not only a Mercy , a spiritual mercy , but one of the greatest mercys a soul can obtain from God. It is such a mercy that without it what ever else we have from God , is no mercy to us . So great a mercy is forgiveness , that David calls him blessed , or rather admires the blessednesses of him whose transgression is forgiven , whose sin is covered . This mercy , this best of mercys , he requests for them , Father forgive them . Secondly , The persons for whom he requests forgiveness , are the same that with wicked hands Crucified him . Their fact was the most horrid that ever was committed by men . They not only shed innocent blood , but the blood of God ; the best of mercys , is by him desired for the worst of sinners . Thirdly , The Motive or Argument urged to procure this mercy for them , is this , for they know not what they do . As if he should say , Lord , what these poor Creatures do , is not so much out of malice to me , as the Son of God ; but it is from their ignorance . Did they know who , and what I am , they would rather be nailed to the Cross themselves , than do it . To the same purpose the Apostle saith , 1 Cor. 2.8 . Whom none of the Princes of this world knew , for had they known it , they would not have Crucified the Lord of Glory . Yet this is not to be extended to all that had an hand in the death of Christ , but to the ignorant multitude ; among whom some of Gods Elect were , who afterwards believed in him , whose blood they spilt , Acts 3.17 . And now brethren , I wote that through ignorance ye did it . For them this Prayer of Christ was heard . Hence the Notes are , Doct. 1. That ignorance is the usual cause of enmity to Christ. Doct. 2. That there is forgiveness with God , for such as oppose Christ out of ignorance . Doct. 3. That to forgive enemies , and beg forgiveness for them , is the true Character and property of the Christian Spirit . These observations contain so much practical truth , that it will be worth our time , to open and apply them distinctly . DOCT. 1. That ignorance is the usual cause of enmity to Christ. These things ( saith our Lord ) will they do , because they have not known the Father , nor me , Joh. 16.3 . What things doth he mean ? Why , kill and destroy the people of God , and therein suppose they do God good service , ( i. e. ) think to oblige and gratifie the Father , by their butchering his Children . So Ier. 9.3 . They proceed from evil , to evil ; and have not known me saith the Lord , q. d. had they the knowledge of God , that would check and stop them in their ways of wickedness , and so Psal. 74.20 . The dark places of the earth , are full of the habitations of cruelty . Three things must be inquired into , sc. what their ignorance of Christ was . Whence it was . And how it disposed them to such enmity against him . First , What was their ignorance , who Crucified Christ ? Ignorance is twofold , simple , or respective . Simple ignorance is not supposeable in these persons , for in many things they were a knowing people . But it was a respective particular ignorance , Rom. 11.25 . Blindness in part , is happened to Israel . They knew many other truths , but did not know Jesus Christ. In that their eyes were held . Natural light they had . Yea , and Scripture light they had . But in this particular , that this was the Son of God , the Saviour of the world ; therein they were blind and ignorant . But how could that be ? Had they not heard at least of his miraculous works ? Did they not see how his Birth , Life , and Death squar'd with the Prophesies both in time , place , and manner ? Whence should this their ignorance be , when they saw or at least might have seen the Scriptures fulfill'd in him , and that he came among them in a time when they were big with expectations of the Messiah ! 'T is true indeed , they knew the Scriptures , and it cannot but be supposed the fame of his mighty works had reacht their ears ; but yet , First , Though they had the Scriptures among them , they misunderstood them ; and did not rightly measure Christ by that right rule . You find Ioh. 7.52 . How they reason with Nicodemus against Christ , Art thou also of Galilee ? Search , and see ; for out of Galilee ariseth no Prophet . Here is a double mistake . First , they supposed Christ to arise out of Galilee , whereas he was of Bethlehem , though much conversant in the parts of Galilee . And secondly , they thought because they could find no Prophet had arisen out of Galilee , therefore none should . Another mistake that blinded them about Christ , was from their conceit that Christ should not die , but live for ever , Ioh. 12.34 . We have heard out of the Law , that Christ abideth for ever ; and how sayest thou the Son of man must be lifted up ? Who is the Son of man ? That Scripture which probably they urge against the mortality of Christ , is Esa , 9.7 . Of the increase of his Government and peace there shall be no end , upon the Throne of David , &c. In like manner , Ioh. 7.27 . We find them in another mistake , We know this man whence he is , but when Christ cometh , no man knoweth whence he is . This likely proceeded from their misunderstanding of Mica . 5.2 . His going forth have been from of old , from everlasting . Thus were they blinded about the person of Christ by misinterpretations of Scripture-Prophesies . Secondly , Another thing occasioning their mistake of Christ was the outward meanness , and despisableness of his condition . They expected a pompous Messiah , one that should come with State , and Glory becoming the King of Israel . But when they saw him in the form of a Servant , coming in poverty , not to be ministred unto , but to minister : they utterly rejected him , We hid as it were our faces from him , he was despised , and we esteemed him not , Isa. 53.3 . Nor is it any great wonder these should be scandalized at his poverty . When the Disciples themselves , had such carnal apprehensions of his Kingdom , Mar. 10.37 , 38. Thirdly , Add to this their implicit faith in the Learned Rabbies and Doctors , who utterly misled them in this matter , and greatly prejudiced them against Christ. Lo ( say they ) he speaketh boldly , and they say nothing to him . Do the Rulers know inde●d that this is the very Christ ? They pinn'd their faith upon the Rulers sleeves , and suffer'd them to carry it whether they would . This was their ignorance , and these its causes . Thirdly , Let us see in the next place , how this disposed them to such enmity against Christ. And this it doth three ways , First , Ignorance disposes men to enmity and opposition to Christ , by removing those hinderances that would otherwise keep them from it . As checks and rebukes of conscience , by which they are restrain'd from evil ; but conscience binding and reproving in the Authority and vertue of the Law of God ; where that Law is not known , there can be no reproofs , and therefore we truly say , that ignorance is virtually every sin . Secondly , Ignorance enslaves and subjects the soul to the Lusts of Satan ; he is the Ruler of the darkness of this world , Eph. 6.12 . There is no work so base and vile , but an ignorant man will undertake it . Thirdly , Nay , which is more , if a man be ignorant of Christ , his truths , or people ; he will not only oppose and persecute ; but he will also do it conscientiously , ( i. e. ) he will look upon it as his duty so to do , Ioh. 16.3 . Before the Lord open'd Pauls eyes , he verily thought that he ought to do many things contrary to the name of Christ. Thus you have a brief account what , and whence their ignorance was , and how it disposed and prepar'd them for this dreadful work . Hence we learn , Inference 1. How falsly is the Gospel charged as the cause of discord and trouble in the world . 'T is not light , but darkness that makes men fierce and cruel . As light increases so doth peace , Isa. 11.6 , 9. The Wolf also shall dwell with the Lamb , and the Leopard lie down with the Kid ; and the Calf and the young Lyon , and the fatling together ; and a little Child shall lead them , they shall not hurt , nor destroy in all my holy mountain , for the earth shall be full of the knowledge of the Lord , as the waters cover the Sea. What a sad condition would the world be in without Gospel light ! All places would be dens of rapine , and mountains of prey . Certainly we owe much of our Civil Liberty , and outward tranquillity to Gospel light . If a sword , and variance at any time follow the Gospel , it 's but an accidental not a direct and proper effect of it . Inference 2. How dreadful is it to oppose Christ and his truths knowingly , and with opened eyes ? Christ pleads their ignorance as an Argument to procure their pardon . Paul himself was once fill'd with rage and madness , against Christ and his truths . It was well for him he did it ignoran●ly . Had he gone against his light and knowledge , there had been little hope of him , 1 Tim. 1.13 . I was a Blasphemer , a Persecutor ; and injurious ; but I obtained mercy , because I did it ignorantly , and in unbelief . I do not say it 's simply impossible for one that knowingly , and malitiously opposes and persecutes Christ and his people , to be forgiven , but it is not usual , Heb. 6.4 , 5. There are few instances of it . Inference 3. What an aweful Majesty sits upon the brow of holiness , that few dare to oppose it that see it ! There are few or none so daringly wicked , to fight against it with open eyes , 1. Pet. 3.13 . Who will harm you whilst ye are followers of that which is good , q. d. who dare be so hardy to set upon known godliness , or afflict and wrong the known friends of it . The true reason why many Christians speed so bad , is not because they are godly , but because they do not manifest the power of godliness more than they do . Their lives are so like the lives of others , that they are often mistaken for others . Cyprian brings in the wicked of his time thus scoffing at Professors . Behold they that boast themselves to be redeemed from the tyranny of Satan , and to be dead to the world ; how are they overcome by the Lusts of it , as well as other men . Look as the poverty and meanness of Christs outward condition was a ground of their mistake of him then , so the poverty and meanness of our love to God , heavenly mindedness , and mortification to this world , is a disguise to professors , and a cause why they are no more owned , and honoured in the Consciences of men at this day . For holiness manifested in its power , is so awefully glorious , that the Consciences of the vilest cannot but honour it , and do obeysance to it . Mark 6.20 . Herod feared John , for he was a just man. Inference 4. The enemies of Christ are objects of pity . Alas they are blind , and know not what they do . It 's pity that any other affection than pity , should stir in our hearts towards them . Were their eyes but open , they would never do as they do . We should look upon them as the Physitian doth upon his sick distempered Patient . Did they but see with the same light you do , they would be as far from hating Christ or his waies as you are Simul ac desinunt ignorare , desinunt odisse , as soon as they cease to be ignorant , they cease to hate saith Tertullian . Inference 5. How needful is it before we engage our selves against any person or way , to be well satisfied and resolved that it is a wicked person or practice that we oppose ? You see the world generally runs upon a mistake in this matter . O beware of doing you know not what . For though you do you know not what , Satan knows what he is doing for you . He blinds your eyes , and then sets you to work , knowing that if you should but see what you are doing , you would rather die , than do it . You may now do you know not what ; but you may afterward have time enough to reflect on , and lament what you have done . You may now do you know not what , and hereafter you may not know what to do . O beware therefore what you do . DOCT. 2. That there is forgiveness with God , for such as oppose Christ out of ignorance . If all manner of sin and blasphemy shall be forgiven to men , then this as well as others . Matth. 12.31 . We are not with Theophilact to understand that place of the certainty of pardon : much less with Origen of the desert of it : nor yet with Iansenius of the facility of it , but rather of the possibility of forgiveness . It shall be so to some , it may be so to you : even those whose wicked hands had crucified Christ , receive remission by that blood they shed . Act. 2.23 , 38. compared . I have two things here to do , First , To open the nature of forgiveness , and shew you what it is . Secondly , To evince the possibility of it , for such as mistakingly oppose Christ. For the First , Forgiveness is Gods gracious discharge of a believing penitent sinner , from the guilt of all his sin , for Christs sake . It 's Gods discharge : There is indeed a fraternal forgiveness , by which one man forgives another ; so far as he is interessed in the wrong , Luk. 6.37 . there is also a ministerial forgiveness , whereby the minister of Christ as his mouth , and in his name declares the pardon , or ministerially applies the promises of pardon to penitent offenders , Ioh. 20.23 . but none can absolutely , and properly forgive sin , but God only : Mark 2.7 . the primary and principal wrong is done to him : Psalm 51.4 . Against thee , thee only , ( i. e. ) thee mainly or especially , I have sinned . Hence sins are metonymically called debts , debts to God , Matth. 6.12 . not that we owe them to God , or ought to sin against him ; but as a pecuniary debt obliges him that owes it , to the penalty , if he satisfie not for it ; so do our sins . And who can discharge the Debtor , but the Creditor ? It 's a gratious act or discharge . 1 , even I am he that blotteth out thy transgression for mine own name sake , Isai. 43.25 . And yet sin is not so forgiven , as that God expects no satisfaction at all ; but as expecting none from us , because God hath provided a surety for us , from whom he is satisfied . Eph. 1.7 . In whom we have Redemption through his blood , the forgiveness of sins , according to the riches of his grace . It 's a gratious discharge from the guilt of sin . Guilt is that which pardon properly deals with . Guilt is an obligation to punishment . Pardon is the dissolving of that obligation . Guilt is a chain with which sinners are bound and fettered by the Law : pardon is that aqua-fortis that eats it asunder , and makes the prisoner a free-man . The pardoned soul is a discharged soul. Rom. 8.33 . Who shall lay anything to the charge of Gods Elect ? It 's God that justifieth , who shall condemn ? It 's Christ that died . It 's Gods discharge of a believing penitent sinner . Infidelity and impenitency are not only sins in themselves , but such sins as bind fast all other sins upon the soul. By him all that believe are justified from all things , Act. 10.43 . So Act. 3.19 . Repent therefore , that your sins may be blotted out . This is the method in which God dispenseth pardon to sinners . Lastly , It is for Christs sake we are discharged ; he is the meritorious cause of our remission . As God for Christs sake hath forgiven you , Eph. 4.32 . It 's his blood alone that meritoriously procures our discharge . This is a brief , and true account of the nature of forgiveness . Secondly , Now to evince the possibility of forgiveness , for such as ignorantly oppose Christ. Let these things be weighed . First , Why should any poor soul that is now humbled for its enmity to Christ in the daies of ignorance , question the possibility of forgiveness : when this effect doth not exceed the power of the cause ; nay when there is more efficacy in the blood of Christ the meritorious cause , than is in the effect of it . There 's power enough in that blood not only to pardon thy sins , but the sins of the whole world , were it actually applied . 1 Iohn 2.2 . There is not only a sufficiency , but also a redundancy of merit , in that pretious blood . Surely then thy enmity to Christ , especially before thou knewest him , may not look like an unpardonable iniquity in thine eyes . Secondly , And as this sin exceeds not the power of the meritorious cause of forgiveness ; so neither is it any where excluded from pardon , by any word of God. Nay , such is the extensiveness of the promise to believing penitents , that this case is manifestly included , and forgiveness tendered to thee in the promises ▪ Isai. 55.7 . Let the wicked forsake his way , and the unrighteous man his thoughts ; and let him return unto the Lord , and he will have mercy on him , and to our God , for he will abundantly pardon . Many such extensive promises there are in the Scriptures . And there is not one parenthesis in all those blessed pages , in which this case is excepted . Thirdly , And it is yet more satisfactory , that God hath already actually forgiven such sinners , and that which he hath done , he may again do . Yea , therefore he hath done it to some , and those eminent for their enmity to Christ , that others may be incouraged to hope for the same mercy when they also shall be in the same manner humbled for it . Take one famous instance of many ; it 's that of Paul in 1 Tim. 1.13 , 16. Who was before a blasphemer , a persecutor , and injurious : but I obtained mercy , because I did it ignorantly in unbelief — howbeit , for this cause I obtained mercy , that in me first Iesus Christ might shew forth all long suffering , for a pattern to them which should hereafter believe on him to everlasting life . It 's no small incouragement to a sick man , to hear of some that have been recovered out of the same disease , and that prevailing in an higher degree , than in himself . Fourthly , Moreover , It is encouraging to consider that when God hath cut off others in the way of their sin , he hath hitherto spared thee . What speaks this but a purpose of mercy to thy soul ? Thou shouldst account the long suffering of God thy Salvation , 2 Pet. 3.15 . Had he smitten thee in the way of thy sin and enmity to Christ , what hope had remained ? But in that he hath not only spared thee , but also given thee a heart ingenuously ashamed , and humbled for thy evils ; doth not this speak mercy for thee ? Surely it looks like a gratious design of love to thy soul. Inference 1. And is there forgivenss with God for such as have been enemies to Christ , his truths , and people . Then certainly there is pardon and mercy for the friends of God , who involuntarily fall into sin , by the surprisals of temptation , and are broken for it as ingenious children for offending a good Father . Can any doubt , if God have pardon for enemies , he hath none for children ? If he have forgiveness for such as shed the blood of Christ with wicked hands ; he hath not much more mercy and forgiveness for such as love Christ , and are more afflicted , for their sin against him , than all the other troubles they have in the world ? Doubt it not , but he that receives enemies into his bosom , will much more receive and embrace children , though offending ones . How pensive do the dear children of God sometimes sit , after their lapses into sin ? Will God ever pardon this ? Will he be reconciled again ! May I hope his face shall be to me as in former times ? Pensive soul , if thou didst but know the largeness , tenderness , freeness of that grace which yearns over enemies ; and hath given forth thousands , and ten thousands of pardons to the worst of sinners ; thou wouldst not sink at that rate . Inference 2. Is there pardon with God for enemies , how inexcusable then are all they that persist and perish in their enmity to Christ ! Sure their destruction is of themselves . Mercy is offered to them if they will receive it . Proclamation is made in the Gospel . That if there be any among the enemies of Christ , who repent of what they have been , and done against him ; and are now unfeignedly willing to be reconciled , upon the word of a King , he shall find mercy . But God shall wound the head of his enemies , and the hairy scalp of such a one as go●th on still in his trespasses . Psal. 68.21 . If he turn not , he will whet his sword , he hath bent his bow and made it ready , he hath also prepared for him the instruments of death ; he ordaineth his arrows against the persecutors , Psal. 7.12 . This laies the blood of every man that perishes in his enmity to Christ , at his own door . And vindicates the righteousness of God in the severest strokes of wrath upon them . This also will be a cutting thought to their hearts eternally . I might once have had pardon , and I refused it . The Gospel-Trumpet sounded a parly . Fair and gratious terms were offered , but I rejected them . Inference 3. Is there mercy with God and forgiveness even for his worst enemies upon their submission , how unlike to God then are all implacable spirits ! Some there are that cannot bring their hearts to forgive an enemy : to whom revenge is sweeter than life , 1 Sam. 24.16 . If a man find his enemy , will he let him go ? This is Hell-fire , a fire that never goeth out ; how little do such poor creatures consider , if God should deal by them , as they do by others ; what words could express the misery of their condition ! It 's a sad sin , and a sad sign ; a character of a wretched state , whereever it appears . Those that have found mercy , should be ready to shew mercy : and they that expect mercy themselves , should not deny it others . This brings us upon the third and last observation , viz. DOCT. 3. That to forgive enemies , and beg forgiveness for them , is the true character and property of the Christian spirit . Thus did Christ , Father , forgive them . And thus did Stephen in imitation of Christ. Act. 7.59 , 60. And they stoned Stephen calling upon God , and saying , Lord Iesus , receive my spirit : and he kneeled down , and cryed with a loud voice , Lord , lay not this sin to their charge . This suits with the rule of Christ , Matth. 5.44 , 45. But I say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which d●spightfully use you and persecute you : That ye may be the children of God your Father which is in Heaven . Here I shall first open the nature of this duty , and shew you what a forgiving spirit is ; and then the excellency of it : how well it becomes all that call themselves Christians . First , Let us enquire what this Christian forgiveness is . And that the nature of it may the better appear , I shall shew you both what it is not , and what it is . First , It consists not in a stoical insensibility of wrongs and injuries . God hath not made men as insensible stupid blocks , that have no sence or feeling of what is done to them . Nor hath he made a Law inconsistent with their very natures that are to be governed by it . But allows us a tender sense of natural evils , though he will not allow us to revenge them by moral evils . Nay , the more deep and tender our resentments of wrongs and injuries are , the more excellent is our forgiveness of them : so that a forgiving spirit doth not exclude sense of injuries , but the sense of injuries graces the forgiveness of them . Secondly , Christian forgiveness is not a politick concealment of our wrath , and revenge , because it will be a reproach to discover it ; or because we want opportunity to vent it . This is carnal policy , not Christian meekness . So far from being the mark of a grati●us spirit , that it 's apparently the sign of a vile nature . It is not Christianity to repose , but depose injuries . Thirdly , Nor is it that moral vertue , for which we are beholding to an easier and better nature , and the help of moral rules and documents . There are certain vertues attainable without the change of nature , which they call Homilitical vertues , because they greatly adorn and beautifie nature ; such as temperance , patience , justice , &c. these are of singular use to conserve peace and order in the world . And without them ( as one aptly speaks ) the world would soon break up , and its civil scocieties disband . But yet though these are the ornaments of nature , they do not argue the change of nature . All graces in the exercise of them , involve a respect to God. And for the being of them , they are not by natural acquisition , but supernatural infusion . Fourthly , and Lastly , Christian forgiveness is not an ●injurious giving up of our rights and properties , to the Lusts of every one that hath a mind to invade them . No : these we may lawfully defend and preserve , and are bound so to do ; though if we cannot defend them legally , we must not avenge our wrongs unchristianly . This is not Christian forgiveness . But then positively ; It is a Christian lenity , or gentleness of mind ; not retaining , but freely passing by the injuries done to us : in obedience to the command of God. It is a lenity , or gentleness of mind . The grace of God demulces the angry stomach ; calms the tumultuous passions ; new-moulds our sowr spirits , and makes them benign , gentle and easie to be intreated . Gal. 5.22 . The fruit of the spirit is love , joy , peace , long-suffering , gentleness , &c. This gratious lenity inclines the Christian to pass by injuries : so to pass them by , as neither to retain them revengefully in the mind , or requite them when we have opportunity with the hand . Yea , and that freely , not by constraint , because we cannot avenge our selves but willingly . We abhor to do it when we can . So that as a carnal heart thinks revenge its glory , the gratious heart is content that forgiveness should be his glory . I will be even with him saith nature . I will be above him , saith grace . It is his glory to pass over transgression . Prov. 19.11 . And this it doth in obedience to the command of God : their own nature inclines them another way . The spirit that is in us lusteth to envy , but he giveth more grace , James 4.5 . It lusteth to revenge , but the fear of God represses those motions . Such considerations as these , God hath forbidden me . Yea , and God hath forgiven me , as well as forbidden me , prevail upon him , when nature urges to revenge the wrong . Be kind one to another , tender hearted , forgiving one another , even as God for Christs sake , hath forgiven you , Eph. 4.32 . This is forgiveness in a Christian sense . Secondly , And that this is excellent , and singularly becoming the profession of Christ , is evident . In as much as , This speaks your Religion excellent , that can mould your hearts into that heavenly frame to which they are so averse , yea contrarily disposed by nature . It is the glory of Pagan morality that it can abscondere vitia , hide and cover mens lusts , and passions . But the glory of Christianity lies in this , that it can abscind●re vitia , not hide , but destroy , and really mortifie the Lusts of nature . Would Christians but live up to the excellent principles of their Religion , Christianity shall be no more out-vied by heathenish morality . The greatest Christian shall be no more challenged to imitate Socrates , if he can . We shall utterly Spoil that proud boast , that the faith of Christians is out-done by the infidelity of Heathens . O Christians , yield not the day to Heathens . Let all the world see the true greatness , heavenliness , and excellency of your represented pattern ; and by true mortification of your corrupt natures , enforce an acknowledgement from the world , that a greater than Socrates is here . He that is really a meek , humble , patient , heavenly Christian wins this glory to his Religion , that it can do more than all other principles , and rules in the world . In nothing were the most accomplished Heathens more defective than in this forgiving of injuries . It was a thing they could not understand , or if they did , could never bring their hearts to it ; witness that rule of their great Tully . It is the first office of Iustice ( saith he ) to hurt no man except first provoked by an injury . The addition of that exception , spoiled his excellent rule . But now Christianity teaches , and some Christians have attained it , to receive evil , and return good . 1 Cor. 4.12 , 13. Being reviled , we bless , being persecuted , we suffer it , being defamed , we intreat . This certainly is that meekness wrought in us by the wisdom that is from above , Iam. 3.17 . This makes a man sit sure in the Consciences of others , who with Saul must acknowledge , when they see themselves so out-done ; thou art more righteous than I , 1 Sam. 24.16 , 17. had we been so injured , and had such opportunities to revenge them , we should never have passed them by , as these men did . This impresses and stamps the very image of God upon the Creature , and makes us like our heavenly Father who doth good to his enemies , and sends down showrs of outward blessings upon them , that pour out floods of wickedness daily to provoke him . Matth. 5.44 , 45. In a word , this Christian temper of spirit gives a man the true possession , and enjoyment of himself . So that our breasts shall be as the pacifique Sea , smooth and pleasant , when others are as the raging Sea , foaming , and casting up mire and dirt . Inference 1. Hence we clearly infer , that Christian Religion exalted in its power , is the greatest friend to the peace and tranquillity of States and Kingdoms . Nothing is more opposite to the true Christian spirit , than implacable fierceness , strife , revenge , tumults and uproars . It teaches men to do good , and receive evil ; to receive evil , and return good . The wisdom that is from above , is first pure , then peaceable ; gentle , and easie to be intreated : full of mercy , and good fruits ; without partiality , and without hypocrisie : and the fruit of Righteousness is sown in peace , of them that make peace . Jam. 3.17 , 18. The Church is a Dove for meekness , Cant. 6.9 . When the world grows full of strife , Christians then grow weary of the world ; and sigh out the Psalmists request , Oh that I had the wings of a Dove , that I might flee away and be at rest . Strigelius desired to die , that he might be freed ab implacabilibus odiis theologorum , from the implacable strifes of contending Divines . The rule by which they are to walk is , If it be possible , as much us lyeth in you , live peaceably with all men . Dearly beloved avenge not your selves , but rather give place unto wrath ; for it is written , vengeance is mine , I will repay it saith the Lord , Rom. 12.18 , 19. It is not Religion , but Lusts that make the world so unquiet . Iam. 4.1 , 2. Not godliness , but wickedness that makes men bite and devour one another . One of the first effects of the Gospel is to civilize those places where it comes , and settle order and peace among men . How great a mistake and evil then is it to cry out , when Atheism , and irreligion have broken the civil peace ; this is the fruit of Religion ; this is the effect of the Gospel . Happy would it be , if Religion did more obtain in all Nations . It is the greatest friend in the world to their tranquillity and prosperity . Inference 2. How dangerous a thing is it to abuse and wrong meek and forgiving Christians ? Their patience and easiness to forgive , often invites injury , and encourages vile spirits to insult and trample upon them ; but if men would seriously consider it , there 's nothing in the world should more scare and afright them from such practices than this . You may abuse and wrong them , they must not avenge themselves , nor repay evil for evil ; true , but because they do not , the Lord will ; even the Lord to whom they commit the matter ; and he will do it to purpose , except ye repent . Be patient therefore , Brethren , unto the coming of the Lord , Jam. 5.7 . will ye stand to that Issue ? Had you rather indeed have to do with God , than with men . When the Jews put Christ to death , he committed himself to him that judgeth Righteously , 1 Pet. 2.22 , 23. And did that people get any thing by that ? Did not the Lord severely avenge the blood of Christ on them , and their Children ? Yea , do not they , and their Children groan under the doleful effects of it to this day ? If God undertakes ( as he alwaies doth ) the cause of his abused , meek and peaceable people ; he will be sure to avenge it seven fold more than they could . His little finger , will be heavier than their loins . You will get nothing by that . Inference 3. Lastly , Let us all imitate our pattern Christ , and labour for meek forgiving spirits . I shall only propose two inducements to it . The honour of Christ , and your own peace . Two dear things indeed , to a Christian. His glory is more than your life , and all that you enjoy in this world . O do not expose it to the scorn and derision of his enemies . Let them not say , how is Christ a Lamb , when his followers are Lyons ? How is the Church a Dove , that smites and scratches like a bird of prey ? Consult also the quiet of your own spirits . What is life worth , without the comfort of life ? What comfort can you have in all that you do possess in the world , as long as you have not the possession of your own souls ? If your spirits be full of tumult and revenge , the spirit of Christ will grow a stranger to you . That Dove delights in clean and quiet breasts . O then imitate Christ in this excellency also . The THIRTY FIRST SERMON . JOH . XIX . XXVII . Then saith He to the Disciple , Behold thy Mother . WE now pass to the consideration of the second memorable and instructive Word of our Lord Jesus Christ upon the Cross , contain'd in this Scripture . Wherein he hath left us an excellent pattern for the discharge of our relative Dutys . It may be well said , the Gospel makes the best Husbands and Wives , the best Parents and Children , the best Masters and Servants in the world ; seeing it furnishes them with the most excellent precepts , and proposes the best patterns . Here we have the pattern of Jesus Christ presented to all gratious Children for their imitation , teaching them how to acquit themselves towards their Parents , according to the Laws of Nature , and Grace . Christ was not only subject and obedient to his Parents whilst he lived , but manifested his tender care even whilst he hanged in the torments of Death upon the Cross. Then saith he to the Disciple , Behold thy Mother . The words contain an affectionate recommendation of his distressed Mother , to the care of a dear Disciple , a bosom friend , wherein let us consider the design , manner , and season of this recommendation . First , The design and end of it , which doubtless was to manifest his tender respects and care for his Mother , who was now in a most distressed comfortless state . For now was Simeons Prophesie , Luk. 2.35 . fulfilled in the trouble and anguish that fill'd her soul. Yea , a sword also shall pierce through thine own soul , that the thoughts of many hearts may be revealed . Her soul was pierced for him , both as she was his Mother , and as she was a Mystical member of him , her head , her Lord. And therefore he commends her to the beloved Disciple that lay in his bosom , saying , Behold thy Mother , ( i. e. ) let her be to thee as thine own Mother . Let thy love to me be now manifested in thy tender care for her . Secondly , The manner of his recommending her is both affectionate , and mutual . It 's very affectionate and moving , Behold thy Mother , q. d. Iohn , I am now dying ; leaving all humane society , and relations . And entring into a new State , where neither the dutys of natural relations are exercised , nor the pleasures and comforts of them enjoyed . It 's a state of dominion over Angels and men , not of subjection and obedience , this I now leave to thee . Upon thee do I devolve both the honour aud duty of being in my stead and room to her as to all dear and tender care over her . Iohn , Behold thy Mother ; and as it 's affectionate , so it 's mutual , verse 26. And to his Mother he said , Woman , behold thy Son ; not Mother , but Woman , intimating not only the change of state and condition with him , but also the bequest he was making of her to the Disciple with whom she was to live as a Mother with a Son. And all this he designs as a pattern to others . Thirdly , The season or time when his care for his Mother so eminently manifested it self , was when his departure was at hand , and he could no longer be a comfort to her by his bodily presence ; yea , his love and care then manifested themselves , when he was full of anguish to the very brim , both in his soul and body , yet all this makes him not in the least unmindful of so dear a relation . Hence the Doctrinal Note is . DOCT. That Christs tender care of his Mother even in the time of his greatest distress ; is an excellent pattern for all gratious Children to the end of the world . There are three great foundations or bonds of relation on which all family government depends . Husbands and Wives , Parents and Children , Masters and Servants . The Lord hath planted in the souls of men , affections sutable to these relations , and to his people he hath given grace to regulate those affections appointed dutys to exercise those graces , and seasons to discharge those dutys . So that as in the motion of a wheel every spoke takes its turn , and bears a stress , in every manner in the whole round of a Christians conversation like affection , grace , and duty at one season or other comes to be exercised . But yet grace hath not so far prevailed in the sanctification of any mans affections , but that there will be excesses or defects in the exercise of them towards our relations , yea , and in this the most eminent Saints , have been eminently defective . But the pattern I set before you this day , is a perfect pattern . As the Church finds him the best of Husbands , so to his Parents he was the best of Sons , and being the best and most perfect , is therefore the rule and measure of all others . Christ knew how those corruptions we draw from our Parents , are returned in their bitter fruits upon them again to the wounding of their very hearts , and therefore it pleased him to commend obedience and love to Parents in his own example to us . It was anciently a Proverb among the Heathen , in sola Sparta , expedit senescere , It 's good to be an old man or woman only in Sparta , The ground of it was the strict Laws that were among the Spartans to punish the rebellions and disobedience of Children to their aged Parents . And shall it not be good to be an old Father or Mother in England , where the Gospel of Christ is Preached , and such an argument as this now set before you urged ; an argument which the Heathen world was never acquainted with ? Shall Parents here be forced to complain with the Eagle in the Fable , that they are smitten to the heart , by an arrow winged with their own Feathers . Or as a Tree rived in pieces by the wedges that were made of its own body ? God forbid . To prevent such sad occasions of Complaints as these , I desire all that sustain the relation of Children into whose hands providence shall cast this discourse , seriously to ponder this example of Christ , proposed for their imitation in this point . Wherein we shall first consider what dutys belong to the relation of Children , secondly , how Christs example enforces those dutys , and then sutably apply it First , Let us examine what dutys pertain to the relation of Children . And they are as truly as commonly branched out into the following particulars . First , Fear and Reverence are due from Children to their Parents , by the express command of God , Lev. 19.3 . Ye shall fear every man his Mother , and his Father . The Holy Ghost purposely inverts the order , and puts the Mother first , because she by reason of her blandishments , and fond indulgence is most subject to the irreverence and contempt of Children . God hath cloathed Parents with his authority . They are instrusted by God with , and are accountable to him for the souls and bodys of their Children . And he expects that you reverence them , although in respect of outward estate , or honour you be never so much above them . Ioseph , though Lord of Egypt , bowed down before his aged Father , with his face to the earth , Gen. 48.12 . Solomon , the most magnificent and glorious King that ever sway'd a Scepter when his Mother came to speak with him for Adonijah , he rose up to meet her and bowed himself to her , and caused a seat to be set for the Kings Mother , and set her upon his right hand , 1 King. 2.19 . Secondly , Dear and tender Love , is due from Children to their Parents . And to shew how strong and dear that love ought to be , it 's joined with the Love you have for your own lives . As appears in that injunction to deny both for Christs sake , Matth. 10.37 . The bonds of nature are strong and strict betwixt Parents and Children . What is a Child but a piece of the Parent wrapt up in another Skin ? O the care , the cost , the pity , the tenderness , the pains , the fears they have exprest for you . It 's worse than Heathenish ingratitude , not to return Love for Love. This filial Love is not only in it self a duty , but to be the root or spring of all your other dutys to them . Thirdly , Obedience to their commands is due to them , by the Lords strict and special command , Eph. 6.1 . Children obey your Parents in the Lord for this is right ; Honour thy Father , and thy Mother , which is the first Commandment with promise . Filial obedience , is not only founded upon the positive Law of God , but also upon the Law of nature . For though the subjection of Servants to Masters came in by sin , yet the subjection of Children to Parents is due to them by natural right , therefore saith the Apostle this is right , ( i. e. ) right both according to natural , and positive Law. However , this subjection and obedience is not absolute and universal . God hath not devested himself of his own authority , to cloath a Parent with it . Your obedience to them must be in the Lord , ( i. e. ) in such things as they require you to do in the Lords authority . In things consonant to that divine and holy will to which they as well as you must be subject ; and therein you must obey them . Yea , even the wickedness of a Parent exempts not from obedience , where his command is not so . Nor on the other side must the holiness of a Parent sway you , where his Commands and Gods are opposite . In the former case , the Canonists have determined , that the command must be distinguisht from the person . In the latter , it 's a good rule . My Parents must be loved , but my God must be preferred . Yield your selves therefore chearfully to obey all that which they lawfully enjoin , and take heed that black character fixed on the Heathens who know not God , be not found upon you , disobedient to Parents , Rom. 1.30 . Remember your disobedience to their just commands rises higher , much higher , than an affront to their persons , and authority ; it 's disobedience to God himself whose commands second , and strengthen theirs upon you . Fourthly , Submission to their Discipline , and rebukes is also your duty , Heb. 12.9 . We had Fathers of our flesh that corrected us , and we gave them reverence . Parents ought not to abuse their authority . Cruelty in them is a great sin , but wrath and rebellion in a Child , against his Parents , is monstrous . It 's storied of Aelian , that having been abroad , at his return , his Father asked him what he had Learned since he went from him ; he answered , you will know shortly . I have learned to bear your anger quietly , and submit to what you please to inflict . Two considerations should especially mould others into the like frame , especially to their godly Parents . The end for which , and the manner in which they manifest their anger to their Children . Their end is to save your souls from Hell. They judge it better for you to hear the voice of their anger , than the terrible voice of the wrath of God. To feel their hand than his . They know if you fall into the hands of the living God ; you will be handled in another manner . And for the manner , in which they rebuke and chasten , it is with grief in their hearts , and tears in their eyes . Alas , it 's no delight to them to cross , vex , or afflict you . Were it not meer conscience of their duty to God , and tender love to your souls , they would neither chide , nor smite . And when they do , how do they afflict themselves , in afflicting you ! When their faces are full of anger , their bowels are full of compassion for you , and you have no more reason to blame them for what they do , than if they cry out , and violently snatch at you , when they see you ready to fall from the top of a Rock . Fifthly , Faithfulness to all their interests is due to them by the natural and positive Law of God. What in you lies , you are bound to promote , not waste and scatter their substance . To assist not to defraud them . Who so robbeth his Father , or Mother , and saith it is no transgression , the same is the companion of a destroyer , Prov. 28.24 . This , saith one , as far excells your wronging another as parricide is a greater crime than man-slaughter , or as Reubens incest , was beyond common fornication . God never meant you should grow up about your Parents as suckers about a Tree to impoverish the root . But for a Child out of a covetousness after what his Parents have , secretly to wish their death , is a sin so monstrous , as should not be once named , much less found , among persons professing Christianity . To desire their death from whom you had your life , is unnatural wickedness , to dispose of their Goods , much more of your selves without their consent is ( ordinarily ) the greatest injustice to them . Children are obliged to defend the Estates and persons of their Parents with the hazard of their own . As arrows are in the hand of a mighty man , so are Children of the youth . Happy is the man that hath his quiver full of them . They shall not be ashamed , but they shall speak with the enemy in the gates , Psal. 127.5 . Sixthly , And more especially , requital of all that love , care , and pains they have been at for you , is your duty so far as God enables you , and those things are requitable , 1 Tim. 5.4 . Let them learn to shew piety at home , and to requite their Parents . The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifies to play the Stork , to imitate that creature of whom it 's said , that the young do tenderly feed the old ones , when they are no longer able to fly abroad and provide for themselves . Hence those that want bowels of natural affection to their Relations , are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 1.30 . worse than Storks . O 't is a shame that Birds and Beasts should shew more tenderness to their Dams , than Children to their Parents . It 's a saying frequent among the Jews , a Child should rather labour at the Mill than suffer his Parents to want . And to the same sence is that other saying , your Parents must be supplyed by you , if you have it , if not , you ought to beg for them , rather than see them perish . It was both the comfort and honour of Ioseph , that God made him an instrument of so much succour and comfort to his aged Father , and distressed family , Gen. 47.13 . And you are also to know , that what you do for them , is not in the way of an alms , or common Charity . For the Apostle saith ; it is but your requiting them , and that 's Justice not Charity . And it can never be a full requital . Indeed the Apostle tells us , 2 Cor. 12.14 . That Parents lay up for their Children , and not Children for the Parents , and so they ought , but sure , if providence blast them , and bless you , an honourable maintenance is their due . Even Christ himself took care for his Mother . Secondly , You have had a brief account of the duties of this Relation , next let us consider how Christs Example , who was so subject to them in his life , Luk. 2.51 . and so careful to provide at his death , enforces all those duties upon Children , especially upon gratious Children . And this it doth two ways , both as it hath the obliging power of a Law ; and as he himself will one day sit in Judgement to take an account how we have imitated him in these things . First , Christs example in this hath the force and power of a Law , yea , a Law of Love , or a Law lovingly constraining you to an imitation of him . If Christ himself will be your pattern . If God will be pleased to take Relations like yours , and go before you in the discharge of relative Duties ; Oh how much are you obliged to imitate him , and tread in all his footsteps ! This was by him intended as a president or pattern to facilitate and direct your Duties . Secondly , He will come to take an account how you have answered the pattern of obedience , and tender care he set before you in the days of his flesh . What will the disobedient plead in that day ? He that heard the groans of an afflicted Father or Mother , will now come to reckon with the disobedient Child for them . And the glorious example of Christs own obedience and tenderness for his Relations , will in that day condemn and aggravate , silence and shame such wretched Children , as shall stand guilty before his Bar. Inference 1. Hath Jesus Christ given such a famous pattern of obedience and tenderness to Parents . Then there can be nothing of Christ in stubborn , rebellious , and careless Children ; that regard not the good or comfort of their Parents . The Children of disobedience , cannot be the Children of God. If providence direct this to the hand of any that are so , my hearts desire and Prayer for them is , that the Lord would search their souls by it , and discover their evils to them ; whilst they shall read the following Queries . First Query , Have you not been guilty of slighting your Parents , by irreverent words or carriages ; the old man , or woman . To such I commend the consideration of that Scripture , Prov. 30.17 . Which methinks should be to them as the hand writing that appear'd upon the plaister of the Wall , to Belteshazar . The eye that mocketh at his Father , and despiseth to obey his Mother : The Ravens of the Valley shall pick it out , and the young Eagles shall eat it . That is they shall be brought to an untimely end , and the Birds of the air shall eat that eye , that had never seen but for that Parent that was despised by it . It may be you are vigorous and young , they decayed , and wrinkled with Age. But saith the Holy Ghost , despise not thy Mother when she is old , Prov. 23.22 . Or when she is wrinkled , as the Hebrew signifies . It may be you are rich , they poor ; owne and honour them in their poverty , and despise them not . God will requite it with his hand if you do . Second Query , Have you not been disobedient to the commands of Parents ? A Son of Belial is a Son of wrath , if God give not Repentance to life . Is not this the black brand set upon the Heathens , Rom. 1.30 . Have not many repented this upon a Ladder , with an halter about their necks ? Woe to him that makes a Father or Mother complain as the Tree in the Fable , that they are cloven assunder with the wedges that are cut out of their own bodies . Third Query , Have you not risen up rebelliously against , and hated your Parents for chastening your bodies , to save your souls from Hell ? Some Children ( saith one ) will not take that from a Parent , which Beasts , yea , and salvage Beasts too ; Bears , and Lions will take from their keepers . What is this but to resist an Ordinance of God for your good ? And in rebelling against them to rebell against the Lord ? Well , if they do not , God will take the Rod into his own hand ; and him you shall not resist . Fourth Query , Have you not been unjust to your Parents , and defrauded them ? First help to make them poor , and then dispise them because they are poor . O horrid wickedness ! What a complicated evil is this ! Thou art in the Language of Scripture a companion with destroyers , Prov. 28.24 . This is the worst of theft in Gods account . You think you may make bold with them , but how bold do you make with conscience , and the command of God ? Fifth Query , Are you not , or have you not been ungrateful to Parents ? Leaving them to shift for themselves in those straights that you have helpt to bring them into . Oh consider it , Children , this is an evil which God will surely avenge , except ye repent . What to be hardned against thine own flesh ! To be cruel to thine own Parents , that with so much tenderness fed thee , when else thou hadst perished ! I remember Luther gives us a story of one ( and oh that it might be a warning to all that hear it ) who having made over all he had to his Son , reserving only a maintenance for himself ; at last his Son depised him , and grudged him the very meat he eat , and one day the Father coming in when the Son and his Wife were at dinner upon a Goose , they shuffled the meat under the Table ; but see the remarkable vengeance of God , upon this ungracious , unnatural Son ; the Goose was turned into a monstrous Toad which seiz'd upon this vile wretch and kill'd him . If any of you be guilty of these evils , to humble you for them , and reclaim you from them , I desire these six Considerations may be lay'd to heart . First , That the effects of your obedience , or disobedience will stick upon you and yours to many generations . If you be obedient Children in the Lord , both you and yours , may reap the fruits of that your obedience in multitudes of sweet mercies for many generations . So runs the Promise , Eph. 6.23 . Honour thy Father and Mother , which is the first commandment with promise , that it may be well with thee , and thou maist live long on the earth . You know what an eye of favour God cast upon the Recabites for this , Ier. 35.8 . from the 14. to the 20. verse : and as his blessings are by promise entailed on the obedient , so his curse upon the disobedient , Prov. 20.20 . Whoso curseth his Father or his Mother ; his Lamp shall be put out in obscure darkness , ( i. e. ) the Lamp of his life quencht by death , yea say others , and his soul also by the blackness of darkness in Hell. Secondly , Though other sins do , this sin seldom escapes exemplary punishment , even in this world . Our English History tells us of a Yeoman of Leicestershire , who had made over all he had to his Son , to prefer him in marriage , reserving only a bare maintenance at his Sons Table . Afterward upon some discontent , the Son bid his Father get out of his House . The next day Mr. Goodman the Minister of the Parish meeting the young man , walking about his ground , asked him how he did , he answered , very well ; but before the Minister was gone far from him , his bowels fell out , which he carried in his hands , got to his house , sent for Mr. Goodman , bitterly bewailed his sin against his Father , and so died . And Dr. Taylor in his great exemplar tells us of another , that upon discontent with his Father , wisht the House might be on fire , if ever he came any more into his Fathers House . Afterwards coming in , it was fired indeed , and this wicked Son only consumed . I could multiply instances of this nature , ( for indeed the Righteous Judgement of God hath multiplied them ) . But this only for a taste . Thirdly , Heathens will rise up in Judgement against you , and condemn you . They never had such precepts , nor presidents as you , and yet some of the better natured Heathens would have rather chosen death , than to do as you do . You remember the story of Croesus his dumb son , whose dear affections could make him speak when he saw Croesus in danger ; though he never spake before , yet then he could cry out , O do not kill my Father : But what speak I of Heathens , the Stork in the heavens , yea , the Beasts of the earth will condemn the disobedience of Children . Fourthly , These are sins inconsistent with the true fear of God , in whomsoever they are found . That a man is indeed , which he is in his family , and among his relations . He that is a bad child , can never be a good Christian. Either bring testimonials of your godliness from your relations , or it may be well suspected to be no better than counterfeit . Never talk of your obedience to God , whilst your disobedience to the just commands of Parents , gives you the lie . Fifthly , A parting time is coming , when death will break up the family , and when that time comes , Oh how bitter will the remembrance of these things be ! When you shall see a Father or a Mother lying by the wall , what a cut will it be to remember your miscarriages , and evils . They are gone out of your reach , you cannot now if you would give them any satisfaction for what you have done against them ; but oh how bitter will the remembrance of these things be , at such a time ! Surely this will be more insupportable to you than their death , if the Lord open your eyes , and give you repentance , and if not , then , Sixthly , What a terrible thing will it be to have a Father , or Mother come in as witnesses against you at Christs Bar ? As well as they loved you , and as dear as you were to them in this world ; they must give evidence against you then . Now what a fearful thing is it for you but to imagine your Parents to come before the Lord , and say , Lord , I have given this child many hundred reproofs for sin ; I have counselled , perswaded , and used all means to reclaim him , but in vain ; he was a child of disobedience , nothing could work upon him ? What think you of this ? Inference 2. Have you such a pattern of obedience and tender love to Parents , then children imitate your pattern , as it becomes Christians ; and take Christ for your example . Whatsoever your Parents be , see that you carry it towards them becoming such as profess Christ. First , If your Parents be godly , O beware of grieving them by any unbecoming carriage . Art thou a Christian indeed , thou wilt then reckon thy self obliged in a double bond , both of grace and nature to them . O what a mercy would some children esteem it , if they had Parents that feared the Lord , as you have ! Secondly , If they be carnal , walk circumspectly , in the most precise and punctual discharge of your Duties : for how knowest thou , O Child , but hereby thou maist win thy Parents ? Wouldst thou but humbly and seriously intreat , and perswade them to mind the waies of holiness ; speaking to them at fit seasons , with all imaginable humility and reverence : Insinuating your advice to duties , or trouble for their evils rather by relating some pertinent History , or proposing some excellent example ; leaving their own Consciences to draw the conclusion , and make applica●ion , than to do it your selves : it 's possible they may ponder your words in their hearts , as Mary did Christs , Luk. 2.49 , 51. And would you but back all this with your earnest cries to Heaven for them , and your own daily example ; that they may have nothing from your selves to retort upon you ; and thus wait with patience for the desired effect : O what blessed instruments might you be of their everlasting good ! Inference 3. To conclude , let those that have such Children as fear the Lord , and endeavour to imitate Christ in those daies , account them a singular treasure , and heritage from the Lord : and give them all due incouragement to their duties . How many have no Children at all , but are as a dry tree ! And how many have such as are worse than none ? The very reproaches , and break-hearts of their Parents ; that bring down their hoary heads with sorrow to the grave ? If God have given you the blessing of godly Children , you can never be sufficiently sensible of , or thankful for such a favour . O that ever God should honour you to bring forth Children for Heaven ! What a comfort must this be to you , what ever other troubles you meet with abroad ; when you come home among godly relations , that are careful to sweeten your own family to you by their obedience ? Especially what a comfort is it when you come to die , that you leave them within the Covenant ! Entitled to Christ , and so need not be anxious how it shall be with them when you are gone . Take heed of discouraging , or damping such Children from whom so much glory is like to rise to God , and so much comfort to your selves . Thus let Christs pattern be improved , who went before you in such eminent holiness in all his relations , and left you an example that you should follow in his steps . The THIRTY SECOND SERMON . LUK. XXIII . XLIII . And Iesus said unto him , verily I say unto thee , to day shalt thou be with me in Paradise . IN this Scripture you have the third excellent saying of Christ upon the Cross , expressing the riches of free grace to the penitent Thief . A man that had spent his life in wickedness , and for his wickedness was now to lose his life . His practice had been vile , and profane ; but now his heart was broken for it ; he proves a Convert , yea , the first fruits of the blood of the Cross. In the former verse he manifests his faith , Lord , remember me , when thou comest into thy Kingdom . In this Christ manifests his pardon , and gratious acceptance of him ; verily I say unto thee , to day shalt thou be with me in Paradise . In which Promise are considerable , the Matter of it , the Person to whom it is made , the Time set for its Performance , and the Confirmation of it for his full Satisfaction . First , The Matter or Substance of the Promise made by Christ , viz , that he shall be with him in Praradise . By Paradise he means Heaven it self , which is here shadowed to us by a place of delight and pleasure . This is the receptacle of gratious souls when separated from their bodies . And that Paradise signifies Heaven it self , and not a third place , as some of the Fathers fondly imagined , is evident from , 2 Cor. 12.2 , 4. where the Apostle calls the same place by the names of the third Heaven , and Paradise . This is the place of blessedness , designed for the people of God : so you find Rev. 2.7 . To him that overcometh will I give to eat of the tree of life , which is in the midst of the Paradise of God : ( i. e. ) to have the fullest and most intimate communion with Jesus Christ in Heaven . And this is the substance of Christs promise to the Thief . Thou ( i. e. ) thou in spirit , or thou in thy noblest part , thy soul ; which here bears the name of the whole person ; thou shalt be with me in Paradise . Secondly , The Person to whom Christ makes this excellent and glorious promise . It was to one that had lived lewdly , and profanely ; a very vile and wretched man in all the former part of his time , and for his wickedness now justly under condemnation . Yea , to one that had reviled Christ , after that sentence was executed on him . However , now at last the Lord gave him a penitent believing heart . Now , almost at last gasp , he is soundly in an extraordinary way converted , and being converted , he owns and professes Christ amidst all the shame and reproach of his death . Vindicates his innocency , and humbly supplicates for mercy ; Lord , remember me , when thou comest into thy Kingdom . Thirdly , The set time for the performance of this gratious Promise to him . To day : this very day shalt thou be with me in glory . Not after the resurrection , but immediately from the time of thy dissolution thou shalt enjoy blessedness And here I cannot but detect the cheat of those that deny an immediate state of glory to believers after death . Who to the end this Scripture ( might not stand in full opposition to their as uncomfortable , as unsound opinion ) loose the whole frame of it , by drawing one pin ; yea , by transposing but a comma , putting it at the word day , which should be at the word thee , and so reading it thus , verily I say unto thee to day , referring the word day to the time that Christ made the promise , and not to the time of its performance . But if such a liberty as this be yielded , what may not men make the Scriptures speak ? There can be no doubt , but Christ in this expression , fixes the time for his happiness : To day shalt thou be with me . Fourthly , and Lastly , You have here the Confirmation and Seal of this most comfortable Promise to him , with Christs solemn asseveration : verily I say unto thee . Higher security cannot be given . I that am able to perform what I promise , and have not out promised my self ; for Heaven and the glory thereof are mine . I that am faithful and true to my promises , and never crackt or strained my credit with any ; I say it , I solemnly confirm it ; verily I say unto thee , to day shalt thou with me in Paradise . Hence we have three plain obvious truths , for our instruction and consolation . Doct. 1. That there is a future eternal state , into which souls pass at death . Doct. 2. That all Believers are at their death , immediatly received into a state of glory , and eternal happiness . Doct. 3. That God may , though he seldom doth , prepare men for this glory , immediately before their dissolution by death . These are the useful truths resulting from this remarkable word of Christ , to the penitent Thief . We will consider and inprove them in the order proposed . DOCT. 1. That there is a future eternal state , into which souls pass at death . This is a principal foundation-stone to the hopes , and happiness of souls . And seeing our hopes must needs be as their foundation , and ground work is ; I shall briefly establish this truth by these five Arguments . The beeing of a God evinces it ; the Scriptures of truth plainly reveal it ; the Consciences of all men have resentments of it ; the incarnation , and death of Christ is but a vanity without it ; And the immortality of humane souls plainly discovers it . Arg. 1. The being of a God undeniably evinces a future state for humane souls after this life . For if there be a God who rules the world which he hath made , he must rule it by rewards , and punishments , equally , and righteously distributed to good , and bad . Putting a difference betwixt the obedient , and disobedient . The Righteous , and the wicked . To make a species of creatures capable of moral government , and not to rule them at all ; is to make them in vain , and inconsistent with his glory who is the last end of all things . To rule them , but not suitably to their natures ; consists not with that infinite wisdom from which their beings proceeded , and by which their workings are ruled and ordered . To rule them in a way suitable to their natures , viz. by rewards and punishments , and not to perform , or execute them at all , is utterly incongruous with the veracity and truth of him that cannot lie . This were to impose the greatest cheat in the world upon men ; and can never proceed from the holy and true God. So then , as he hath made a rational sort of creatures , capable of moral government by rewards and punishments ; so he rules them in that way which is suitable to their natures , promising it shall be well with the righteous , and ill with wicked . These promises and threatnings can be no cheat , meerly intended to scare and fright , where there is no danger ; or encourage , where there is no real benefit : but what he promises , or threatens , must be accomplished , and every word of God take place , and be fulfilled . But it 's evident that no such distinction is made by the providence of God , ( at least ordinarily , and generally ) in this life : but all things come alike to all : and as with the righteous so with the wicked . Yea , here it goes ill with them that fear God , they are oppressed . They receive their evil things , and wicked men their good . Therefore we conclude , the righteous Judge of the whole earth , will in another world , recompence to every one according as his work shall be . Arg. 2. Secondly , And as the very being of God evinces it , so the Scriptures of truth plainly reveal it . These Scriptures are the Pandect , or System of the Laws , for the goverment of men ; which the wise and holy Ruler of the world , hath enacted and ordained for that purpose . And in them we find promises made to the Righteous , of a full reward for all their obedience , patience and sufferings in the next life , or coming world . And threatnings made against the wicked , of eternal wrath and anguish , as the Just recompence of their sin , in Hell for ever . Rom. 2.5 , 6 , 7 , 8 , 9 , 10. Thou treasurest up to thy self wrath , against the day of wrath ; and revelation of the righteous Iudgement of God. Who shall render to every man according to his deeds . To them who by patient continuance in well doing , seek for glory , and honour , and immortality eternal life : but unto them that are contentious , and obey not the truth , but obey unrighteousness ; indignation and wrath , tribulation and anguish upon every soul of man that doth evil , &c. So 2 Thes. 1.4 , 5 , 6 , 7. So that we our selves glory in you , in the Churches of God , for your patience , and faith in all your persecutions and tribulations , that ye endure . Which is [ a manifest token ] of the righteous Iudgement of God. That ye may be counted worthy of the Kingdom of God , for which ye also suffer . Seeing it is a righteous thing with God to recompence tribulation to them that trouble you ; and to you who are troubled rest with us , when the Lord Iesus shall be revealed from Heaven , in flaming fire , &c. To these plain testimonies , multitudes more might be added , if it were needful . Heaven and Earth shall pass away , but these words shall never pass away . Arg. 3. Thirdly , As the Scriptures reveal it , so the Consciences of all men , have some resentments of it . Where is the man whose Conscience never felt any impressions of hope , or fear from a future world ? If it be said these may be but the effects and force of discourse , or education ; we have read such things in the Scriptures , or have heard it by Preachers ; and so raise up to our selves hopes , and fears about it . I demand , how the Consciences of the Heathens , who have neither Scriptures nor Preachers came to be imprest with these things . Doth not the Apostle tells us , Rom. 2.15 . That their Consciences in the mean while work upon these things ? Their thoughts with reference to a future state accuse , or else excuse , ( i. e. ) their hearts are cheared and encouraged by the good they do , and terrified with fears about the evils they commit . Whereas if there were no such things , Conscience would neither accuse , or excuse for good , or evil done in this world . Arg. 4. Fourthly , The incarnation and death of Christ , is but a vanity without it . What did he propose to himself , or what benefit have we by his coming ; if there be no such future state ? Did he take our nature , and suffer such terrible things in it for nothing ? If you say , Christians have much comfort from it in this Life . I answer the comforts they have are raised by faith and expectation of the happiness to be enjoyed as the purchase of his blood in Heaven . And if there be no such heaven to which they are appointed . No Hell from which they are redeemed , they do but comfort themselves with a Fable , and bless themselves in a thing of nought . Their comfort is no greater than the comfort of a Beggar , that dreams he is a King , and when he awakes , finds himself a Beggar still . Surely the ends of Christs death were to deliver us from the wrath to come , 1 Thes. 1.10 . Not from an imaginary , but a real Hell , to bring us to God , 1 Pet. 3.18 . To be the Author of eternal Salvation to them that obey him , Heb. 5.9 . Arg. 5. Fifthly , and lastly , The immortality of humane souls puts it beyond all doubt . The soul of a man , vastly differs from that of a Beast ; which is but a material form , and so wholly depending on , must needs perish with the matter . But it is not so with us . Ours are reasonable spirits , that can live and act in a separated state from the body , Eccles. 3.21 . Who knoweth the spirit of man that goeth upward , and the spirit of a Beast that goeth downward to the earth . So that look as if a man dispute whether man be rational , that his very disputing it , proves him to be so ; so our disputes , hopes , fears , and apprehensions of eternity , prove our souls immortal , and capable of that state . Inference 1. Is there an Eternal State into which souls pass after this Life . How pretious then is present time , upon the improvement whereof that State depends ! O what a huge weight hath God hanged upon a small wyer ! God hath set us here in a State of Tryal , according as we improve these few hours , so will it fare with us to all Eternity . Every day , every hour , nay every moment of your present time hath an influence into your Eternity . Do ye believe this ? What , and yet squander away pretious time so carelesly , so vainly ? How do these things consist ? When Seneca heard one promise to spend a week with a friend that invited him , to recreate himself with him ; He told him he admired he should make such a rash promise ; what ( said he ) cast away so considerable a part of your Life ? How can you do it ! Surely our prodigallity in the expence of time , argues we have but little sence of great Eternity . Inference 2. How rational are all the difficulties and severities of Religion , which serve to promote and secure a future Eternal Happiness ? So vast is the disproportion betwixt Time and Eternity ; things seen , and not seen as yet , the present vanishing , and future permanent state , that he can never be justly reputed a wise man , that will not let go the best enjoyment he hath on earth , if it stand in the way of his eternal happiness . Nor can that man ever escape the just censure of notorious folly , who for the gratifying of his appetite , and present accommodation of his flesh ; le ts go an eternal glory in heaven . Darius repented heartily that he lost a Kingdom for a draught of water . O , said he , for how short a pleasure have I sold a Kingdom ! It was Moses choice , and his choice argued his wisdom ; he chose rather to suffer afflictions with the people of God , than to enjoy the pleasures of sin , which are but for a season , Heb. 11.25 . Men do not account him a fool , that will adventure a Penny , upon a probability to gain ten thousand pounds . But sure the disproportion betwixt Time , and Eternity is much greater . Inference 3. If there certainly be such an Eternal State , into which souls pass immediately after Death ; How great a change then doth Death make upon every man and woman ! O what a serious thing is it to die ! It 's your passage out of the swift river of Time , into the boundless and bottomless Ocean of Eternity . You that now converse with sensible objects , with men and women like your selves , enter then into the world of Spirits . You that now see the continual revolutions of daies and nights , passing away one after another , will then be fixed in a perpetual NOW . O what a serious thing is Death ! You throw a cast for Eternity , when you die . If you were to cast a Dye for your natural life , oh how would your hand shake with fear , how it would fall ? but what is that to this ? The souls of men are as it were asleep now in their bodies ; at Death they awake , and find themselves in the world of realities . Let this teach you both how to carry your selves towards dying persons when you visit them ; and to make every day some provision for that hour your selves . Be serious , be plain , be faithful with others that are stepping into Eternity : be so with your own souls every day . O remember what a long word , what an amazing thing Eternity is . Especially considering DOCT. 2. That all believers are at their death , immediately received into a State of glory and eternal happiness . This day shalt thou be with me . This the Atheist denies , he thinks he shall die , and therefore resolves to live as the Beasts that perish . Beryllus and some others after him , taught , that there was indeed a ●uture state of happiness and misery for souls , but that they pass not into it immediatly upon death and separation from the body , but shall sleep till the Resurrection and then awake and enter into it . But is not that soul asleep , or worse , that dreams of a sleeping soul till the Resurrection . Are souls so wounded and prejudiced by their separation from the body , that they cannot subsist or act separate from it ? Or have they found any such conceit in the Scriptures ? Not at all . The Scriptures take notice of no such interval ; but plainly enough denies it , 2 Cor. 5.8 . We are confident I say , and willing rather to be absent from the body , and present with the Lord. Mark it , no sooner parted from the body , but present with the Lord. So Phil. 1.23 . I desire to be dissolved , and to be with Christ , which is far better . If his soul was to sleep till the Resurrection , how was it far better to be dissolved , than to live ? Sure Pauls state in the body had-been far better , than his state after death , if this were so ; for here he enjoyed much sweet communion with God by Faith , but then he should enjoy nothing . To confirm this dream , they urge Ioh 14.3 . If I go my way , I will come again and receive you to my self . As if the time of Christs receiving his people to himself should not come , until his second coming at the end of the world . But though he will then collect all believers into one body , and present them solemnly to his Father : yet that hinders not , but he may , as indeed he doth receive every particular believing soul to himself at death , by the Ministry of Angels . And if not , how is it that when Christ comes to judgement , he is attended with ten thousands of his Saints , that shall follow him when he comes from heaven ? Iude 14. you see then the Scriptures put no interval betwixt the dissolution of a Saint , and his glorification . It speaks of the Saints that are dead , as already with the Lord. And the wicked that are dead , as already in Hell , calling them Spirits in Prison , 1 Pet. 3.19 , 20. assuring us that Iudas went presently to his own place , Acts 1.25 . and to that sence is the Parable of Dives and Lazarus , Luk. 16.22 . But let us weigh these four things more particularly , for our full satisfaction in this point . Arg. 1. First , Why should the happiness of believers be deferred , since they are immediatly capable of enjoying it , assoon as separated from the body ? Alas , the soul is so far from being assisted by the body , ( as it is now ) for the enjoyment of God ; that it 's rather clog'd and hindred by it ; so speaks the Apostle , 2 Cor. 5.6 , 8. Whilst we are at home in the body , we are absent from the Lord , ( i. e. ) our bodies prejudice our souls , obstruct and hinder the fulness and freedom of their communion . When we part from the body , we go home to the Lord. Then the soul is escaped as a Bird out of the Cage or Snare . Here I am prevented by an excellent Pen , which hath judiciously opened this point . To whose excellent observations I only add this , that if the intanglements , snares , and prejudices of the soul are so great and many in its embodied estate , that it cannot so freely dilate it self and take in the comforts of God , by communion with him , then surely the laying aside of that clog , or the freeing of the soul from that burden , can be no bar to its greater happiness , which it enjoys in its separated state . Arg. 2. Secondly , Why should the happiness and glory of the soul be deferred , unless God had some farther preparative work to do upon it ; before it be fit to be admitted into glory ? But surely there is no such work wrought upon it after its separation by death . All that is done of that kind , is done here . When the compositum is dissolved , all means , duties , and ordinances are ceased . The working day is then ended , and night come , when no man can work , Ioh. 9.3 . To that purpose are those words of Solomon , Eccles. 9.10 . Whatsoever thy hand findeth to do , do it with all thy might ; for there is no wisdom , nor knowledge , nor devise in the Grave whither thou goest . So that our glorification is not deferred , in order to our fuller preparation for glory . If we are not fit when we die , we can never be fit . All is done upon us that ever was intended to be done . For they are called , Heb. 12.23 . The Spirits of the Just made perfect . Arg. 3. Thirdly , Again , why should our Salvation slumber , when the damnation of the wicked doth not slumber ? God defers not their misery , and surely he will not defer our glory . If he be quick with his enemies , he will not be slow and dilatory with his friends . It cannot be imagined but he is as much inclined to acts of favour to his Children , as to acts of Justice to his enemies ; these are presently damned , Iud. 7. Acts 1.25 . 1 Pet. 3.19 , 20. and what reason why believers , all believers as well as this in the Text , should not be that very day in which they die , with Christ in Glory ? Arg. 4. Fourthly , And lastly , how do such delays consist with Christs ardent desires to have his people with him where he is ? And with the vehement longings of their souls to be with Christ ? You may see those reflected flames of Love and desire of mutual enjoyment betwixt the Bridegroom and his Spouse in Revel 22.17 , 20. Delays make their hearts sick . The expectation and Faith in which the Saints die , is to be satisfied then ; and surely God will not deceive them . I deny not but their glory will be more compleat when the body their absent friend is reunited , and made to share with them in their happiness . Yet that hinders not , but mean while the soul may enjoy its glory , whilst the body takes its rest , and sleeps in the Dust. Inference 1. Are believers immediatly with God after their dissolution , then how surprizingly glorious will Heaven be to believers ! Not that they are in it before they think of it , or are fitted for it , no , they have spent many thoughts upon it before , and been long preparing for it ; but the suddenness and greatness of the change is amazing to our thoughts . For a soul to be now here in the body , conversing with men ; living among sensible objects , and within a few moments to be with the Lord. This hour on earth , the next in the third heavens . Now viewing this world , and anon standing among an innumerable company of Angels , and the Spirits of the Just made perfect . O what a change is this ! What! but wink and see God! Commend thy soul to Christ , and be transferred in the arms of Angels into the invisible world , the world of Spirits ! To live as the Angels of God! To live without eating , drinking , sleeping . To be lifted up from a bed of sickness to a Throne of Glory ! To leave a sinful troublesom world , a sick and pained body , and be in a moment perfectly cured , and feel thy self perfectly well , and free from all troubles and distempers ! You cannot think what this will be . Who can tell what sights , what apprehensions , what thoughts , what frames believing souls have before the bodies they left , are removed from the eyes of their dear surviving friends ! Inference 2. Are believers immediatly with God after their dissolution , Where then shall unbelievers be , and in what state will they find themselves immediatly after death hath closed their eyes ! Ah , what will the case of them be that go the other way ? To be pluckt out of house and body , from among friends and comforts , and thrust into endless miseries , into the dark vault of Hell ; never to see the light of this world any more . Never to see a comfortable sight . Never to hear a joyful sound . Never to know the meaning of rest , peace , or delight any more ; O what a change is here ! To exchange the smiles and honours of men , for the frowns and fury of God. To be cloathed with flames , and drink the pure unmixed wrath of God , who was but a few days since cloathed in silks , and fill'd with the sweet of the creature , how is the state of things altered with thee ! It was the lamentable cry of poor Adrian when he felt death approaching . Oh my poor wandring soul , alas , whither art thou now going ! Where must thou lodge this night ! Thou shalt never jest more , never be merry more . Your term in your houses and bodies is out , and there is another habitation provided for you , but 't is a dismal one . When a Saint dyes heaven above is as it were moved to receive and entertain him ; at his coming he is received into everlasting habitations . Into the inheritance of the Saints in light . When an unbeliever dies , we may say of him alluding to Isa. 14.9 . Hell from beneath is moved for him to meet him at his coming , it stirreth up the dead for him . No more sports nor plays , no cups of wine , nor beds of pleasure . The more of these you enjoyed here , the more intolerable will this change be to you . If Saints are immediately with God , others must be immediatly with Satan . Inference 3. How little cause have they to fear death , who shall be with God so soon after their death ? Some there are that tremble at the thoughts of death . That cannot endure to hear its name mentioned . That would rather stoop to any misery here , yea , to any sin , than die , because they are afraid of the exchange : but you that are interessed in Christ , need not do so . You can lose nothing by the exchange . The words Death , Grave , and Eternity should have another kind of sound in your ears . And make contrary impressions upon your hearts . If your earthly Tabernacles cast you out , you shall not be found naked . You have a building of God , an house not made with hands , eternal in the heavens . And it is but a step out of this , into that . O what fair sweet and lovely thoughts should you have of that great and last change ! But what speak I of your fearlesness of death ? Your Duty lies much higher than that far . Inference 4. If Believers are immediatly with God , after their dissolution , then it 's their Duty to long for their dissolution . And cast many a longing look towards their Graves . So did Paul , I desire to be dissolved , and to be with Christ , which is far better . The advantages of this exchange are unspeakable . You have Gold , for Brass ; Wine , for Water ; Substance , for shadows ; solid Glory , for very Vanity . O if the dust of this earth were but once blown out of your eyes , that you might see the divine glory ; how weary would you be to live ? How willing to die ? But then be sure your title to heaven be sound and good . Leave not so great a concernment to the last . For though it is confessed God may do that in an hour , that never was done all your days , yet it is not common . Which brings us to our Third and Last observation . DOCT. 3. That God may , though he seldom doth prepare men for glory , immediately before their dissolution by death . There is one parable , and no more , that speaks of some that were called at the last hour . Matth. 20.9 , 10. And there is this one instance in the text , and no more ; that gives us an account of a person so called . We acknowledge God may do it , his grace is his own . He may dispense it how , and where he pleaseth . We must always salve divine prerogative . Who shall fix bonds , or put limits to free grace , but God himself , whose it is ? If he do not ordinarily shew such mercies to dying sinners , ( as indeed it doth not ) yet it is not because he cannot , but because he will not . Not because their hearts are so hardned by long custom in sin , that his grace cannot break them ; but because he most justly withholds that grace from them . When blessed Mr. Bilney the martyr , heard a Minister preaching thus . O thou old sinner , that hast lain these fifty years rotting in thy sin , dost thou think now to be saved ? That the blood of Christ shall save thee ? O said Mr. Bilney , what preaching of Christ is this ! If I had heard no other preaching than this , what had become of me ? No , no old sinners , or young sinners , great , or small sinners are not to be beaten off from Christ , but encouraged to repentance , and faith . For who knows but the bowels of mercy may yearn at last upon one that hath all along rejected it . This thief was as unlikely ever to have received mercy but a few hours before he died , as any person in the world could be . But surely this is no encouragement to neglect the present seasons of mercy , because God may shew mercy hereafter . To neglect the ordinary , because God sometimes manifests his grace in ways extraordinary . Many I know have hardened themselves in ways of sin by this example of mercy . But what God did at this time , for this man , cannot be expected to be done ordinarily for us . And the reasons thereof are , Reason 1. First , Because God hath vouchsafed us the ordinary and standing means of grace , which he had not ; and therefore we cannot expect such extraordinary and unusual conversions as he had . This poor creature never heard in all likelihood one Sermon preached by Christ , or any of the Apostles . He lived the life of a Highway man , and concerned not himself about Religion ; but we have Christ preached freely and constantly in our Assemblies . We have line upon line , and precept upon precept . And when God affords the ordinary preaching of the Gospel , he doth not use to work wonders . When Israel was in the Wilderness , then God baked their bread in Heaven , and clave the Rocks to give them drink ; but when they came to Canaan , where they had the ordinary means of subsistance , the manna ceased . Reason 2. Secondly , Such a conversion as this may not be ordinarily expected by any man , because such a time as that will never come again . It 's possible if Christ were to die again , and thou to be crucified with him , thou mightest receive thy conversion in such a miraculous and extraordinary way : but Christ dies no more . Such a day as that will never come again . Mr. Fenner in his excellent discourse upon this point , tells us that as this was an extraordinary time , Christ being now to be installed in his Kingdom , and Crowned with glory and honour : so extraordinary things were now done ; as when Kings are Crowned ; the Streets are richly hanged ; the Conduits run with wine ; great Malefactors are then pardoned ; for then they shew their munificence and bounty ; it is the day of the gladness of their hearts . But let a man come at another time to the Conduits , he shall find no wine , but ordinary water there . Let a man be in the Goal at another time , and he may be hanged ; yea , and hath no reason but to expect and prepare for it . What Christ did now for this man , was at an extraordinary time . Reason 3. Thirdly , Such a conversion as this may not ordinarily be expected , for as such a time will never come again , so there will never be the like reason for such a conversion any more . Christ converted him upon the Cross , to give an instance of his divine power at that time when it was almost wholy clouded . Look as in that day the divinity of Christ brake forth in several miracles , as the preternatural eclipse of the Sun. The great earthquake , the rending of the Rocks , and vail of the Temple . So in the conversion of this man in such an extraordinary way ; and all to give evidence of the divinity of Christ , and prove him to be the Son of God whom they crucified . But that is now sufficiently confirmed , and there will be no more occasion for miracles to evidence it . Reason 4. Fourthly , None hath reason to expect the like conversion , that enjoys the ordinary means ; because though in this convert we have a pattern of what free grace can do , yet as Divines pertinently observe , it 's a pattern without a promise . God hath not added any promise to it , that ever he will do so for any other . And where we have not a promise to encourage our hope , our hope can signifie but little to us . Inference 1. Let those that have found mercy in the evening of their life , admire the extraordinary grace that therein hath appeared to them . O that ever God accept the Bran , when Satan hath had the Flour of thy days ! The forementioned reverend Author tells us of one Marcus Cajus Victorius a very aged man in the primitive times , who was converted from Heathenism to Christianity in his old age . This man came to Simplicianus a Minister , and told him he heartily owned and embraced the Christian faith . But neither he nor the Church would trust him for a long time . And the reason was the unusualness and strangeness of a conversion at such an age . But after he had given them good evidence of the reallity thereof , there were acclamations and singing of Psalms , the people every where crying Marcus Ca●us Victorius is become a Christian. This was written for a wonder . Oh if God have wrought such wondrous salvations for any of you , what cause have you to do more for him than others ! What , to pluck you out of Hell when one foot was in ! To appear to you at last when so hardned by long custom in sin , that one might say , can the Ethiopian change his hue , or the Leopard his spots ? O what riches of mercy have appeared to you ! Inference 2. Let this convince and startle such as even to their gray hairs remain in an unconverted state , who are where they were when they first came into the world , yea , rather farther off by much . Bethink your selves , ye that are full of days , and full of sin ; whose time is almost done , and your great work not yet begun . Who have but a few sands more in the upper part of the glass to run down , and then your conversion will be impossible . Your sun is setting , your night is coming ; the shadows of the evening are stretched out upon you ; you have one foot in the grave , and the other in Hell. O think if all sense and tenderness be not withered up , as well as natural verdure ; think with your selves , how sad a case you are in . God may do wonders , but they are not seen every day ; then they would cease to be wondred at . O strive , strive while you have a little time , and a few helps and means more . Strive to get that work accomplished now that was never done yet . Defer it no longer , you have done so too much already . It may be ( to use Seneca's expression ) you have been these sixty , seventy , or eighty years beginning to live , about to change your practice ; but hitherto you still continue the same . Do not you see how Satan hath gulled and cheated you with vain purposes till he hath brought you to the very brinks of the grave and Hell. O 't is time now to make a stand , and pause a little where you are , and to what he hath brought you . The Lord at last give you an eye to see , and an heart to consider . Inference 3. Lastly , Let this be a call and caution to all young ones to begin with God betime , and take heed of delays till the last , as so many thousands have done before them to their eternal ruine . Now is your time , if you desire to be in Christ ; if you have any sense of the weight and worth of eternal things upon your hearts . I know your age is voluptuous , and delights not in the serious thoughts of death and eternity . You are more inclined to mind your pleasures , and leave these grave and serious matters to old age . But let me perswade you against that , by these considerations . First , Oh set to the business of Religion now , because this is the moulding age . Now your hearts are tender , and your affections flowing . Now is the time when you are most likely to be wrought upon . Secondly , Now , because this is the freest part of your time . It is in the morning of your life , as in the morning of the day . If a man have any business to be done , let him take the morning for it . For in the after part of the day a hurry of business comes on , so that you either forget it , or want opportunity for it . Thirdly , Now , because your life is immediately uncertain . You are not certain that ever you shall attain the years of your Fathers . There are graves in the Church yard just of your length . And skulls of all sorts and sizes in Golgotha as the Jews proverb is . Fourthly , Now , because God will not spare you because you are but young sinners , little sinners , if you die Christless . If you are not as you think old enough to mind Christ , surely if you die Christless , you are old enough to be damned . There 's the small spray , as well as great logs in the fire of Hell. Fifthly , Now , because your life will be the more eminently useful , and serviceable to God , when you know him betime , and begin with him early . Austin repented , and so have many thousands since him , that he began so late , and knew God no sooner . Sixthly , Now , because your life will be the sweeter to you , when the morning of it is dedicated to the Lord. The first fruits sanctifie the whole harvest . This will have a sweet influence into all your days . Whatever changes , straights , or troubles you may afterwards meet with . The THIRTY TIHRD SERMON . MATTH . XXVII . XLVI . And about the ninth hour Iesus cried with a loud voice , saying , Eli , Eli , lamasabachtani , that is to say , my God , my God , why hast thou forsaken me ? THis verse contains the fourth memorable saying of Christ upon the Cross. Words able to rend the hardest heart in the world . It is the voice of the Son of God in an agony . His sufferings were great , very great before , but never in that extremity as now ; When this heaven-rending and heart-melting out-cry brake from him upon the Cross , Eli , Eli lamasabachtani . In which words are considerable , the time , matter and manner of this his sad complaint . First , The time when it was uttered ; about the ninth hour , ( i. e. ) about three of the clock after noon . For as the Jews divided the night into four quarters , or watches : so they divided the day in like manner into four quarters , or greater hours . Which had their names from that hour of the day that closed the quarter . So that beginning their account of their lesser hours from six in the morning , which with them was the first , their ninth hour answered to our third after noon . And this is heedfully marked by the Evangelists on purpose to shew us how long Christ hanged in distress upon the Cross , both in soul and body , which at least was three full hours . Towards the end whereof his soul was so filled , distressed , and overwhelmed ; that this doleful cry brake from his soul , in bitter anguish . My God , my God , &c. Secondly , The matter of the complaint . It is not of the cruel tortures he felt in his body , nor of the scoffs and reproaches of his name ; he mentions not a word of these , they were all swallowed up in the sufferings within , as the River is swallowed up in the Sea , or the lesser flame in the greater . He seems to neglect all these , and only complains of what was more burdensom than ten thousand Crosses . Even his Fathers deserting him , my God , my God , why hast thou forsaken me ? It is a more inward trouble that burdens him , darkness upon his spirit , the hidings of Gods face from him , an affliction he was totally a stranger to , till now . Here he lays his hand in this complaint . This was the pained place , to which he points in this dolorous out-cry . Thirdly , The manner in which he utters his sad complaint , and that was with a remarkable vehemency , he cried with a loud voice , not like a dying man , in whom nature was spent , but as one full of vigor , life and sence . He gathered all his spirits together , stirred up the whole power of nature when he made this grievous out-cry . There is in it also an emphatical reduplication which shews with what vehemency it was uttered . Not singly , my God , but he doubles it , my God , my God , as distressed persons use to do . So Elisha , when Eli●ah was separated from him by the Chariots and Horses of fire , cries out , my Father , my Father . Nay , moreover , to encrease the force and vehemency of this complaint , here is an affectionate interrogation : Why hast thou forsaken me ? Questions , especially such as this , are full of spirits . It is as if he were surprised by the strangeness of this affliction : and rouzing up himself with an unusual vehemency , turns himself to his Father , and cries , why so , my Father ; O what dost thou mean by this ? What , hide that face from me that never was hid before ! What , and hide it from me now , in the depth of my other torments and troubles ! O what new , what strange things are these ! Lastly , here is an observable variation of the language in which this astonishing complaint was uttered . For he speaks both Hebrew , and Syriack in one breath , Eli , Eli , lama , are all Hebrew , Sabachtani is a Syriack word , used here for emphasis sake . Hance we observe . DOCT. That God in design to heighten the sufferings of Christ to the uttermost , forsook him in the time of his greatest distress ; to the unspeakable affliction , and anguish of his soul. This proposition shall be considered in three parts . The desertion it self . The design or end of it . The effect and influence it had on Christ. First , The desertion it self . Divine desertion generally considered is Gods withdrawing himself from any , not as to his Essence , that fills Heaven and Earth , and constantly remains the same . But it 's the withdrawment of his favour , grace and love . When these are gone , God is said to be gone . And this is done two ways , either absolutely , and wholly , , or respectively and only as to manifestation . In the first sense Devils are forsaken of God. They once were in his favour and love , but they have utterly and finally lost it . God is so withdrawn from them , as that he will never take them into favour any more . In the other sense he sometimes forsakes his dearest Children , ( i. e. ) he removes all sweet manifestations of his favour and love for a time , and carries it to them as a stranger ; though his love be still the same . And this kind of desertion which is respective , temporary , and only in regard of manifestation , is justly distinguished from the various ends and designs of it , into probational , cautional , castigatory , and poenal . Probational desertions are only for the proof and trial of grace . Cautional desertions are designed to prevent sin . Castigatory desertions are Gods rods to chastize his people for sin . Poenal desertions are such as are inflicted as the just reward of sin , for the reparation of that wrong sinners have done by their sins . Of this sort was Christs desertion . A part of the curse , and a special part . And his bearing it was no small part of the reparation , or satisfaction he made for our sins . More particularly , to open the nature of this desertion of Christ by his Father , there being much of intricacy and difficulty in it . I shall proceed in the explication of it Negatively , and Positively . First , Negatively , when Christ cries out of Gods forsaking him , he doth not mean that he had dissolved the personal union of the two natures . Not as if the marriage knot which united our nature to the person of Christ was loosed , or a divorce made betwixt them . No , for when he was forsaken of God , he was still true and real Godman in one person . Secondly , When Christ bewails the Fathers forsaking him , he doth not mean that he pulled away the prop of divine support from him , by which he had till then endured the tortures and sufferings that oppressed him . No , though the Father deserted , yet he still supported him . And so much is intimated in these words of Christ Eli , Eli , which signifies my strong one , my strong one . God was with him by way of support , when withdrawn as to manifestations of love and favour . In respect of Gods supporting presence which was with Christ at this time ; it 's said , Isai. 42.1 . Behold my Servant whom I uphold , and Joh. 16.32 . I am not alone , but the Father is with me . So that this cannot be the meaning of it . Thirdly , Much less is it his meaning that God had left him , as to inherent grace and sanctification . Recalling that spirit of holiness which had anointed him above his fellows . No , no : when he was forsaken he remained as holy as ever . He had indeed less comfort , but not less holiness than before . Such a desertion had irritated and made void the very end of his death . And his sacrifice could never have yielded such a fragrant odor to God as it did , Eph. 5.2 . Fourthly , The love of God was not so withdrawn from Christ , as that the Father had now no love for him , nor delight in him . That 's impossible , he can no more cease to love Christ , than to love himself . His love was not turned into wrath . Though his wrath only was now manifested to him as our surety ; and his love hid from him , as his beloved Son. Fifthly , Nor was Christ forsaken by his Father finally , upon what account soever it was that he was forsaken . No , it was but for a few hours that the dark cloud dwelt over his soul. It soon past away . And the bright and glorious face of God shone forth again , as bright as ever , Psal. 22.1.24 . compared . Sixthly , And lastly , It was not a mutual desertion , or a desertion on both parts ; the Father forsook him , but he forsook not his Father . When God withdrew , he followed him , crying my God , my God. Yet to speak positively of it ; though it did not dissolve the personal union , nor cutting off divine supports , nor remove his inherent grace , nor turn his Fathers love into hatred , nor continue for ever , nor yet was it on both parts , Christs forsaking God , as well as God forsaking Christ ; yet I say it was First , A very sad desertion , the like unto which in all respects never was experienced by any , nor can be to the end of the world . All his other troubles were but small things to this ; they bare upon his body , these upon his soul. They came from the hands of vile men , this from the hand of a dear Father . He suffered both in body and soul ; but the sufferings of his soul , were the very soul of his sufferings . Under all his other sufferings he opened not his mouth , but this toucht the quick , that he could not but cry out , my God , my God , why hast thou forsaken me . Secondly , As it was a sad , so it was a poenal desertion , inflicted on him for satisfaction for those sins of ours , which deserved that God should forsake us for ever , as the damned are forsaken by him . So that this cry ( as one observes ) was like the perpetual shriek of them that are cast away for ever . This was that Hell , and the torments of it which Christ our surety suffered for us . For look as there lies a twofold misery upon the damned in Hell , viz. pain of sence , and pain of loss . So upon Christ answerably there was not only an impression of wrath , but also a Substraction , or withdrawment of all sensible favour , and love . Hence it 's said by himself , Ioh. 12.27 . And now my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is troubled . The word signifies troubled as they that are in Hell are troubled . Though God did not leave his soul in Hell , as others are ; he having enough to pay the debt which they have not , yet in the torments thereof at this time he was . Yea , in sufferings at this time in his soul , equivalent to all that which our souls should have suffered there , to all Eternity . Thirdly , It was a desertion that was real , and not fictitious . He doth not personate a deserted soul , and speak as if God had withdrawn the comfortable sence and influence of his love from him ; but the thing was so indeed . The God-head restrained and kept back for this time , all its joys , comforts , and sence of love from the man-hood : yielding it nothing but support . This bitter doleful out-cry of Christ gives evidence enough of the reality of it . He did not feign but feel the burdensomness of it . Fourthly , This desertion fell out in the time of Christs greatest need of comfort that ever he had in all the time of his life on earth . His Father forsook him at that time , when all earthly comforts had forsaken him ; and all outward evils had broken in together upon him . When men yea the best of men stood afar off , and none but barbarous enemies were about him . When pains and shame , and all miseries even weighed him down , then even then to compleat and fill up his sufferings , God stands afar off too . Fifthly , And lastly , It was such a desertion , as left him only to the supports of his Faith. He had nothing else now but his Fathers covenant and promise to hang upon . And indeed as a Juditious Author perninently observes ; the Faith of Christ did several ways act and manifest it self , in these very words of complaint in the Text. For though all comfortable sights of God and sence of love were obstructed , yet you see his soul cleaves fiducially to God for all that . My God , &c. Though sense and feeling spake as well as Faith ; Yet Faith speaks first , my God , before sence speaks a word of his forsaking . His Faith prevented the complaint of sence and though sence comes in afterward with a word of complaint , yet here are two words of Faith , to one of Sence . It is , my God , my God , and but one word of forsaking . As his Faith spake first , so it spake twice when sence and feeling spake but once . Yea , and as Faith spake first , and twice as much as sence , so it spake more confidently than Sence did . He lays a confident claim to God as his God ; my God , my God , and only Queries about his forsaking of him ; why hast thou forsaken me ? This is spoken more dubiously , the former most confidently . To be short , His Faith laid hold on God , under a most suitable Title , or Attribute , Eli , Eli , my strong one , my strong one , q. d. O thou with whom is infinite and everlasting strength , thou that hast hitherto supported my Man-hood , and according to thy promise upheld thy Servant ; what , wilt thou now forsake me ? My strong one I lean upon thee . To these supports and refuges of Faith this desertion shut up Christ. By these things he stood when all other visible and sensible comforts shrunk away both from his soul and body . This is the true though brief account of the nature and quality of Christs desertion . Secondly , In the next place let us consider the designs , and ends of it ; which were principally Satisfaction and Sanctification . Satisfaction for those sins of ours which deserved that we should be totally and everlastingly forsaken of God. This is the desert of every sin , and the damned do feel it , and shall to all Eternity . God is gone from them for ever , not essentially , the just God is with them still , the God of power is still with them , the avenging God is ever with them ; but the merciful God is gone , and gone for ever . And thus would he have withdrawn himself from every soul that sinned , had not Christ born that punishment for us , in his own soul ; if he had not cryed , my God , my God , why hast thou forsaken me ? we must have howled out this hideous complaint in the lowest Hell for ever , O righteous God , O dreadful , O terrible God , thou hast for ever forsaken me . And as satisfaction was design'd in this desertion of Christ , so also was the Sanctification of all the desertions of the Saints designed in it . For he having been forsaken before us , and for us ; when ever God forsakes us , that very forsaking of his is sanctified , and thereby turned into a mercy to believers . Hence are all the pretious fruits and effects of our desertions . Such are the earnest excitation of the soul to Prayer , Psal. 77.2 . Psal. 88.1 , 9. The antidoting the tempted soul against sin . The reviving of antient experiences , Psal. 77.5 . Enhaunsing the value of the divine presence with the soul , and teaching it to hold Christ faster than ever before , Cant. 3.1 , 2 , 3 , 4 , 5. These and many more are the pretious effects of sanctified desertion ? but how many or how good so ever these effects are , they do all owe themselves to Jesus Christ , as to the Author of them . Who for our sakes would pass through this dark and sad state , that we might find those blessings in it . So then , the God-heads suspending of all the effects of joy and comfort from the humanity of Christ at this time , which had not ceased to flow into it in an ineffable measure , and manner till now , must needs be both a special part of Christs satisfaction for us , and consequently that which makes all our temporary desertions rather mercies and blessings , than curses to us . Thirdly , Let us in the next place consider the Effect and influence this desertion had upon the Spirit of Christ. And though it did not drive him to despair as the Papists falsely charge Mr. Calvin to have affirmed ; yet it even amazed him , and almost swallowed up his soul in the deeps of trouble and consternation . This cry is a cry from the deeps ; from a soul oppressed even to death . Never was the Lord Jesus so put to it before . It is a most astonishing out-cry . Let but five particulars be weighed , and you will say never was there any darkness like this . No sorrow like Christs sorrow in his deserted state . For , First , Apprehend , Reader , this was a new thing to Christ , and that which he was never acquainted with before . From all Eternity until now , there had been constant and wonderful out-lets of love , delight , and joy , from the bosom of the Father , into his bosom . He never missed his Father before . Never saw a frown , or a vail upon that blessed face before . This made it an heavy burden indeed , the words are words of wonderment and admiration ; my God , my God , why hast thou forsaken me ! Thou that never ●idst so before , hast forsaken me now . Secondly , As it was a new thing to Christ , and therefore the more amazing ; so it was a great thing to Christ , so great that he scarce knew how to support it . Had it not been a great tryal indeed , so great a spirit as Christs was would never have so droop'd under it , and made so sad a complaint of it . It was so sharp , so heavy an affliction to his soul ; that it caused him who was meek under all other sufferings as a Lamb , to roar under this like a Lion. For so much those words of Christ signifie , Psal. 22.1 . My God , my God , why hast thou forsaken me , why art thou so far from the voice of my roaring ? It comes from a root that signifies to howl or roar as a Lion. And rather signifies the noise made by a wild Beast , than the voice of a man. And it is as much as if Christ had said , O my God no words can express my anguish . I will not speak , but roar , howl out my complaints . Pour it out in vollies of Groans . I roar as a Lion. It 's no small matter will make that majestick creature to roar . And sure so great a Spirit as Christs , would not have roared under a slight burden . Thirdly , As it was a great burden to Christ , so it was a burden laid on in the time of his greatest distress . When his body was in tortures , and all about him was black , dismal , and full of horror , and darkness . He fell into this desertion at a time when he never had the like need of divine supports and comforts , and that aggravated it . Fourthly , It was a burden that lay upon him long , even from the time his soul began to be sorrowful and sore amazed in the Garden , till his very death . If you were but to hold your finger in the fire for two minutes , you would not be able to bear it . But what is the finger of a man , to the soul of Christ ? or what is material fire , to the wrath of the great God! Fifthly , So heavy was this pressure upon Christs soul , that in all probability it hastened his death ; for it was not usual for crucified persons to expire so soon ; and those that were crucified with him , were both alive after Christ was gone . Some have hanged more than a day and night , some two full days and nights in those torments alive ; but never did any feel inwardly , what Christ felt . He bare it till the nighth hour , and then make a fearful out-cry , and dies . The Uses follow . Inference 1. Did God forsake Christ upon the Cross , as a punishment to him for our sins ; Then it follows , that as often as we have sinned , so oft have we deserved to be forsaken of God. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just recompence and demerit of Sin. And indeed here lies the principal evil of sin , that it separates betwixt God and the soul. This separation is both the moral evil that is in it , and the poenal evil inflicted by the righteous God for it . By sin we depart from God , and as a due punishment of it , God departs from us . This will be the dismal Sentence in the last day , Matth. 25. Depart from me , ye Cursed . Thenceforth there will be a gulph fixed betwixt God and them , Luk. 16.20 . No more friendly interccurses with the blessed God for ever . The eternal shriek of the damned is , Woe , and alas , God hath forsaken us for ever more . Ten thousand worlds can no way recompence the loss of one God. Beware sinners how you say to God now , depart from us , we desire not the knowledge of thy ways , lest he say , depart from me , you shall never see my face . Inference 2. Did Christ never make such a sad complaint and out-cry till God. hid his face from him ; Then the hiding of Gods face , is certainly the greatest misery that can possibly befall a gracious soul , in this world . When they scourged , buffetted , and smo●e Christ , yea when they nailed him to the Tree , he opened not his mouth ; but when his Father hid his face from him , then he cryed out ; yea , his voice was the voice of roaring ; this was more to him , than a thousand cruci yings . And surely as it was to Christ , so it . is to all gratious souls the saddest stroke , the heaviest burden that ever they felt . When David forbad Absolom to come to jerusalem to see his Father , he complains in 2 Sam. 14.32 . Wherefore ( said he ) am I come from Geshur , if I may not see the Kings face ? So doth the gratious soul bemcan it self , wherefore am I redeemed , called , and reconciled ; if I may not see the face of my God ? It 's said of Tully when he was banished from Italy , and of Demosthenes when he was banished from Athens , that they wept every time they looked towards their own Country . And is it strange that a poor deserted believer should mourn every time he looks heaven ward ? Say , Christian , did the tears never tricle down thy cheeks when thou lookedst towards heaven , and couldst not see the face of thy God as at other times ? If two dear friends cannot part , though it be but for a season , but that parting must be in a shower : blame not the Saints if they sigh and mourn bitterly when the Lord , who is the life of their life departs ; though but for a season from them ; for if God depart , their sweetest enjoyment on earth , the very crown of all their comforts is gone , and what will a King take in exchange for his crown ? what can recompence to a Saint , the loss of his God! Indeed if they had never seen the Lord , or tasted the incomparable sweetness of his presence , it were an●ther matter ; but the darkness which follows the sweetest light of his countenance is doubl darkness . And that which doth not a little increase the horror of this darkness is , that when their souls are thus benighted , and the Sun of their comfort is set ; then doth Satan like the wild Bea●ts of the desert , creep out of his den , and roars upon them with hideous temptations . Surely this is a sad state , and deserves tender pity . Pity is a due debt to the distressed , and the world shews not a greater distress than this . If ever you have been in troubles of this kind your selves , you will never slight others in the same case ! Nay one end of Gods exercising you with troubles of this nature , is to teach you compassion towards others in the same case . Do they not cry to you as Iob 19.21 . Have pity , have pity upon me , O ye my friends , for the hand of God hath touched me . Draw ferch bowels of mercy and tender compassion to them , for either you have been , or are , or may be in the same case your selves , however , if men do not , to be sure Christ that hath felt it before them , and for them , will pity them . Inference 3. Did God really forsake Jesus Christ upon the Cross , then from the desortion of Christs singular consolation springs up to the people of God ; yea , manifold consolation . Principally it 's a support in these two respects , As it is preventive of your final desertion , and a comfortable pattern to you in your present sad desertions . First , Christs desertion is preventive of your final desertion . Because he was forsaken for a time , you shall not be forsaken for ever . For he was forsaken for you . And Gods forsaking him . though but for a few hours , is equivalent to his forsaking you for ever . It is every way as much for the dear Son of God , the darling delight of his soul , to be forsaken of God for a time ; as if such a poor inconsiderable thing as thou art , shouldst be cast off to eternity . Now this being equivalent and born in thy room , must needs give thee the highest security in the world , that God will never finally withdraw from the. Had he intended to have done so , Christ had never made such a sad cut-cry as you hear this day , my God , my God , why hast thou forsaken me ? Secondly , Moreover , this sad desertion of Christ becomes a comf●rca●le pattern to poor deserted souls in divers respects : and the proper business of such soul at such times , is to eye it believingly , in those fix respects . First , Though God deserted Christ , yet at the same time he powerfully supported him . His omnipotent arms were under him , though his pleased face was hid from him . He had not indeed his smiles , but he had his supportations . So ( Christan ) just so shall it be with thee . Thy God may turn away his face , he will not pluck away his arm . When one asked of holy Mr. Baines how the case stood with his soul , he answered ; Supports I have , though suavities I want . Our Father in this deals with us , as we our selves sometimes do with a Child that is stubborn and rebellious . We turn him out of doors , and bid him be gone our of our sight ; and there sighs and weeps , but how ever , for the humbling of him will not presently take him into house and favour ; yet we order , at least permit the servants to carry him meat and drink . Here is fatherly care , and support ; though no former smiles , or manifested delights . Secondly , Though God deserted Christ , yet he deserted not God. His Father forsook him , but he could not forsake his Father , but followed him with this cry , my God , my God , why hast thou forsaken me ? And is it not even so with you ? God goes off from your souls , but you cannot go off from him . No , your hearts are mourning after the Lord. Seeking him carefully with tears . Complaining of his absence as the greatest evil in this world . This is Christ like . So it was with the Spouse , Cant. 3.1 , 2. Her beloved had withdrawn himself , and was gone ; but was she content to part with him so ? No such thing . By night on my bed , I sought him whom my soul loveth , I sought him but I found him not , I will arise now , and go about the City , &c. Thirdly , Though God forsook Christ , yet he returned to him again . It was but for a time , not for ever . In this also doth his desertion parallel yours . God may for several wise and holy reasons hide his face from you , but not so as it 's hid from the damned ; who shall never see it again . This cloud will pass away . This night shall have a bright morning . For ( saith thy God ) I will not contend for ever , neither will I be always wroth ▪ for the spirit should fail before me , and the souls which I have made . As if he should say , I may contend with him for a time , to humble him ; but not for ever , left instead of a sad child , I should have a dead child . Oh the tenderness even of a displeased Father ! Fourthly , Though God forsook Christ , yet at that time he could justifie God. So you read Psal. 22.2 , 3. O my God , ( saith he ) I cry in the day time ; but thou hearest not , and in the night season , and am not silent ; but thou art holy . Is not thy spirit according to thy measure , framed like Christs in this ? Canst thou not say even when he writes bitter things against thee , he is a holy , faithful , and good God for all this . I am deserted , but not wronged . There is not one drop of injustice , in all the Sea of my sorrows . Though he condemn me , I must and will Justifie him . This also is Christ-like . Fifthly , Though God took from Christ all visible and sensible comforts , inward , as well as outward ; yet Christ subsisted by faith in the absence of them all . His desertion put him upon the acting of his faith . My God , my God , are words of faith . The words of one that rolls upon his God. And is it not so with you too ? Sence of love is gone , sweet sights of God shut up in a dark cloud ; well what then ? Must thy hands presently hang down , and thy soul give up all its hopes ? What! is there no faith to relieve in this case ? Yes , yes , and blessed be God for faith . Who is among you that feareth the Lord , and obeyeth the voice of his servants , that walketh in darkness , and hath no light ; let him trust in the name of the Lord , and stay himself upon his God , Isai. 50.10 . To conclude , Sixthly , Christ was deserted , a little before the glorious morning of light and joy dawned upon him . It was a little , a very little while , after this sad cry , before he triumphed gloriously . And so it may be with you . Heaviness may endure for a night , but joy and gladness will come in the morning . You know how Mr. Glover was trasported with joy , and cryed out , as a man in a Rapture . O Austin , he is come , he is come , he is come , meaning the Comforter , who for some time had been absent from his soul. But I fear I am absolutely and finally forsaken . Why so ? Do you find the characters of such a desertion upon your soul ? Be righteous Judges , and tell me , whether you find an heart willing to forsake God ? Is it indifferent now to you whether God ever return again or no ? Are there no mournings , meltings , hankerings after the Lord ? Indeed if you forsake him , he will cast you off for ever . But can you do so ? Oh no , let him do what he will , I am resolved to wait for him , cleave to him , mourn after him , though I have no present comfort from him , no assurance of my interest in him ! yet will I not exchange my poor weak hopes , for all the good in this world . Again , You say God hath forsaken you , but hath he let loose the bridle before you ? To allude to Iob. 30.11 . Hath he taken away from your souls , all conscientious tenderness of sin , so that now you can sin freely , and without any regret ? If so , it 's a sad token indeed . Tell me soul , if thou judgest indeed God will never return in loving kindness to thee any more ; why dost thou not then give thy self over to the pleasures of sin , and fetch thy comforts that way from the creatures since thou canst have no comfort from thy God ? Oh no , I cannot do so . If I die in darkness and sorrow , I will never do so . My soul is as full of fear and hatred of sin as ever , though empty of joy and comfort . Surely there are no tokens of a soul finally abandoned by its God. Inference 4. Did God forsake his own Son upon the Cross ; then the dearest of Gods people may for a time be forsaken of their God : Think it not strange when you that are the children of light , meet with darkness , yea and walk it ● . Neither charge God foolishly . Say not he deals hardly with you . You see what befel Jesus Christ , whom his soul delighted in . It 's doubtless your concernment to expect , and prepare for days of darkness . You have heard the doleful cry of Christ , my God , my God , why hast thou forsaken me ? You know how it was with Job , David , H●man , Asaph , and many others the dear servants of God. What heart-melting lamentations they have made upon this account . And are you better than they ? Oh prepare for spiritual troubles . I am sure you do enough every day to involve you in darkness . Now if at any time this trial befall you , mind these two seasonable Admonitions , and lay them up for such a time . Admonition 1. First , Exercise the faith of adherence , when you have lost the faith of evidence . When God takes away that he leaves this . That is necessary to the comfort , this to the life of his people . It 's sweet to live in views of your interest , but if they be gone , believe and roll on God for an interest . Stay your selves on your God , when you h●ve no light . Isai. 50.10 . Drop this anchor in the dark , and do not reckon all gone , when evidence is gone . Never reckon your selves undone whilst you can adhere to your God. Direct acts are noble acts of faith , as well as reflexive ones . Yea , and in some respects to be preferred to them . For , First , As your comfort depends on the evidencing acts of faith , so your salvation upon the adhering act of faith . Evidence comforts , but affiance saves you . And sure salvation is more than comfort . Secondly , Your faith of evidence hath more sensible sweetness , but your faith of adherence is of more constancy , and continuance . The former is as a flower in its mouth , the latter sticks by you all the year . Thirdly , Faith of evidence brings more joy to you , but faith of adherence , brings more glory to God. For thereby you trust him when you cannot see him . Yea , you beleive not only without , but against sence and feeling . And doubtless that which brings glory to God , is better than that which brings comfort to you . O then , exercise this , when you have lost that . Admonition 2. Secondly , Take the right method to recover the sweet light which you have sinned away from your souls . Do not go about from one , to another complaining ; nor yet sit down desponding under your burden . But , First , Search diligently after the cause of Gods withdrawment . Urge him hard by prayer to tell thee wherefore he contends with thee , Iob. 10.2 . Say , Lord , what have I done that so offends thy spirit ? what evil is it which thou so rebukest ? I beseech thee shew me the cause of thine anger ? Have I grieved thy spirit in this thing , or in that ? Was it my neglect of duty , or my formality in duties ? Was I not thankful for the sense of thy love , when it was shed abroad in my heart ? O Lord , why is it thus with me ? Secondly , Humble your souls before the Lord for every evil you shall be convinced of . Tell him it pierces your hearts that you have so displeased him . And that it shall be a caution to you whilst you live , never to return again to folly . Invite him again to your souls , and mourn after the Lord till you have found him . If you seek him , he will be found of you , 2 Chron. 15.2 . It may be you shall have a thousand Comforters come about your sad souls in such a time to comfor them . This will be to you instead of God , and that will repair your loss of Christ. Despise them all , and say , I am resolved to sit as a Widow till Christ return ; he or none shall have my love . Thirdly , Wait on in the use of means till Christ return . O be not discouraged . Though he tarry , wait you for him , for Blessed are all they that wait for him . The THIRTY FOURTH SERMON . JOH . XIX . XXVIII . After this Iesus knowing that all things were now accomplished ; that the Scriptures might be fulfilled , saith , I Thirst. IT is as truly as commonly said , death is dry . Christ found it so , when he died . When his spirits laboured in the agonies of death , then he said I thirst . This is the fifth word of Christ upon the Cross , spoken a little before he bowed the head and yielded up the Ghost . It is only recorded by this Evangelist , and there are four things remarkable in this complaint of Christ , viz. the person complaining . The complaint he made . The time when . And the reason why he so complained . First , The person complaining . Iesus said I thirst . This is a clear evidence that it was no common suffering . Great and resolute spirits will not complain for small matters . The spirit of a common man will endure much , before it utters any complaint . Let us therefore see , Secondly , The affliction or suffering he complains of ; and that is Thirst. There are two sorts of thirst . One natural and proper , another spiritual and figurative . Christ felt both at this time . His soul thirsted in vehement desires and longings to accomplish and finish that great and difficult work he was now about . And his body thirsted by reason of those unparalleled agonies it laboured under , for the accomplishing hereof . But it was the proper natural thirst he here intends , when he said , I thirst . Now this natural thirst of which he complains , is the raging of the appetite for humid nourishment , arising from the scorching up of the parts of the body for want of moisture . And amongst all the pains and afflictions of the body , there can scarcely be named a greater , and more intolerable one than extream thirst . The most mighty and valiant have stooped under it . Mighty Sampson after all his conquests and victories , complains thus , Judg. 15.18 . And he was sore athirst , and called on the Lord , and said , thou hast given this great deliverance into the hand of thy servant , and now shall I die for thirst ? and fall into the hands of the uncircumcised . Great Darius drank filthy water , defiled w●th the bodies of the slain , to relieve his thirst ; and protested , never any drink was more pleasant to him . Hence , Isai. 41.17 . Thirst is put to express the most afflicted state . When the poor and needy seek water , and there is none ; and their tongue faileth for thirst : I the Lord will hear them , ( i. e. ) when my people are in extream necessities under any extraordinary pressures and distresses ; I will be with them , to supply and relieve them . Thirst causes a most painful compression of the heart , when the body like a sponge sucks and draws for moisture , and there is none . And this may be occasioned either by long abstinence from drink , or by the labouring and expence of the spirits under grievous agonies , and extream tortures ; which like a fire within soon sc●rch up the very radical moisture . Now though we find not , that Christ tasted a drop of liquor since he sate with the Disciples at the Table , after that no more refreshments for him in this world : yet that was not the cause of this raging thirst ; but it is to be ascribed to the extream sufferings which he so long had conflicted with , both in his soul , and body . These preyed upon him and drank up his very spirits . Hence came this sad complaint I thirst . Thirdly , Let us consider the time when he thus complained . When all things were now accomplished , saith the Text , ( i. e. ) when all things were even ready to be accomplished in his death . A little , a very little while before his expiration . When the travailing throws of death began to be strong upon him . And so it was both a sign of death at hand , and of his love to us : which was stronger than death ; that would not complain sooner , because he would admit of no relief , nor take the lest refreshment till he had done his work . Fourthly , and Lastly , Take notice of the design and end of his complaint . That the Scriptures might be fulfilled , he saith I thirst , ( i. e. ) that it might appear for the satisfaction of our faith , that whatsoever had been predicted by the Prophets ; was exactly acc●mplished even to a circumstance in him . Now it was foretold of him , Psal. 69.21 . They gave me gall for my meat , and in my thirst , they gave me vinegar to drink , and herein it was verified . Hence the Note is . DOCT. That such were the Agonies and extream sufferings of our Lord Iesus Christ upon the Cross , as drank up his very spirits , and made him cry I thirst . If I ( said one ) should live a thousand years , and every day die a thousand times the same death for Christ , that he once died for me , yet all this would be nothing to the sorrows Christ endured in his death . At this time the Bridegroom Christ might have borrowed the word of his Spouse the Church , Lam. 1.12 . Is it nothing to you , all ye that pass by ? See , and behold , if there be any sorrow , like unto my sorrow which is done unto me ; wherewith the Lord hath afflicted me , in the day of his fierce anger . Here we are to enquire into and consider the extremities and agonies Christ laboured under upon the Cross , which occasioned this sad complaint of thirst . And then make application of it in the several inferences of truth diducible from it . Now the sufferings of our Lord Jesus Christ upon the Cross were twofold , viz. his Corporeal , and Spiritual sufferings . We shall open them distinctly , and then shew how both these meeting together upon him in their fulness and extremity must needs consume his very radical moisture , and make him cry I thirst . To begin with the first , First , His Corporeal and more external sufferings were exceeding great , acute , and extream sufferings . For they were sharp , universal , continual , and unrelieved by any inward comfort . First , They were sharp sufferings . For his body was racked or digged in those parts where sence more eminently dwells . In the hands and feet the veins and sinews meet , and there pain and anguish meet with them . Psal. 22.16 . They digged my hands , and my feet . Now Christ by reason of his exact and excellent temper of body had doubtless more quick , tender and delicate senses than other men . His body was so formed that it might be a capacious vessel to take in more sufferings than any other body can . Sense is in some more delicate and tender , and in others dull , and blunt according to the temperment , and vivacity of the body and spirits . But in none as it was in Christ , whose body was miraculously formed on purpose to suffer unparalelled miseries and sorrows in . A body hast thou fitted me . Heb. 10.5 . Neither sin , nor sickness had any way enfeebled , or dulled it . Secondly , As his pains were sharp , so they were universal , not affecting one but every part . They seized every member . From head to foot no member was free from torture . For as his head was wounded with thorns , his back with bloody lashes , his side with a spear , his hands and feet with nails . So every other part was stretched and distended beyond its natural length , by hanging upon that cruel engine of torment the Cross. And as every member , so every particular sence was afflicted , his sight with vile wretches , cruel murderers that stood about him . His hearing with horrid blasphemies , belcht out against him . His tast with vinegar and gall , which they gave to aggravate his misery : his smell , with that filthy Golgotha where he was crucified , and his feeling with exquisite pains in every part . So that he was not only sharply , but universally tormented . Thirdly , These universal pains were continual , not by fits , but without any intermission . He had not a moments ease by the cessation of pains . Wave came upon wave , one grief driving on another , till all Gods waves and billows had gone over him . To be in extremity of pain , and that without a moments intermission , will quickly pull down the stoutest nature in the world . Fourthly , And lastly , as his pains were sharp , universal , and continual ; so they were altogether unrelieved by his understanding part . If a man have sweet comforts flowing into his soul from God , they will sweetly demulce and allay the pains of the body . This made the Martyrs shout amidst the flames . Yea even inferiour comforts and delights of the mind will greatly relieve the oppressed body . It 's said of Possidonius that in a great fit of the Stone he sol●ced himself , with discourses of moral vertue , and when the pain twinged him , he would say , O pain , thou dost nothing , though thou art a little troublesom , I will never confess thee to be evil . And Epicurus in the fits of the Colick refreshed himself ob memoriam inventorem , ( i. e. ) by his invention in Philosophy . But now Christ had no relief this way in the least . Not a drop of comfort came from heaven into his soul to relieve it , and the body by it . But on the contrary his soul was filled up with grief , and had an heavier burden of its own to bear than that of the body . So that instead of relieving , it increased unspeakably the burden of his outward man. For Secondly , Let us consider these inward sufferings of his soul , how great they were , and how quickly spent his natural strength , and turned his moisture into the drought of Summer . And First , His soul felt the wrath of an angry God , which was terribly imprest upon it . The wrath of a King is as the roaring of a Lion , but what is that to the wrath of a Deity ? See what a description is given of it in Nahum . 1.16 . Who can stand before his indignation ? And who can abide in the fierceness of his anger ? His fury is poured out like fire , and the rocks are thrown down by him . Had not the strength that supported Christ been greater than that of Rocks , this wrath had certainly overwhelmed , and ground him to powder . Secondly , As it was the wrath of God that lay upon his soul , so it was the pure wrath of God , without any allay or mixture . Not one drop of comfort came from heaven or earth . All the ingredients in his cup were bitter ones . There was wrath without mercy ; yea , wrath without the least degree of sparing mercy ; for God spared not his own Son , Rom. 8.32 . Had Christ been abated or spared , we had not . If our mercies must be pure mercies , and our glory in Heaven , pure and unmixed glory ; then the wrath which he suffered , must be pure unmixed wrath . Yea , Thirdly , As the wrath , the pure unmixed wrath of God lay upon his soul , so all the wrath of God was poured out upon him ; even to the last drop . So that there is not one drop reserved , for the Elect to feel . Christs cup was deep and large , it contained all the fury and wrath of an infinite God in it . And yet he drank it up . He bare it all ; so that to believing souls , who come to make peace with God through Christ ; he saith ▪ Isa. 27.4 . Fury is not in me . In all the chastisements God inflicts upon his people , there is no vindictive wrath . Christ bare it all in his own soul , and body on the Tree . Fourthly , As it was all the wrath of God that lay upon Christ , so it was wrath aggravated in divers respects , beyond that which the damned themselves do suffer . That 's strange you will say , can there be any sufferings worse than those the damned suffer , upon whom the wrath of an infinite God is immediatly transacted ! Who holds them up with the arm of his power , while the arm of his justice lies on eternally . Can any sorrows be greater than these ? Yes , Christs sufferings were beyond theirs in divers particulars . First , None of the damned were ever so near and dear to God , as Christ was . They were estranged from the womb : but Christ lay in his bosom . When he smote Christ , he smote the man that was his fellow , Zech. 13.7 . But in smiting them , he smites his enemies . When he had to do in a way of satisfaction with Christ , he is said not to spare his own Son , Rom. 8.32 . Never was the fury of God poured out upon such a person before . Secondly , None of the damned had ever so large a capacity to take in the full sence of the wrath of God , as Christ had . The larger any ones capacity is , to understand and weigh his troubles fully ; the more grievous and heavy is his burden . If a man cast vessels of greater and lesser quantity into the Sea , though all will be full , yet the greater the vessel is , the more water it contains . Now Christ had a capacity beyond all meer creatures , to take in the wrath of his Father . And what deep and large apprehensions ●e had of it , may be judged by the bloody sweat in the garden , which was the effect of his meer apprehensions of the wrath of God. Christ was a large vessel indeed . As he is capable of more glory , so of more sence and misery than any other person in the world . Thirdly , The damned suffer not so innocently as Christ suffered , they suffer the just demerit , and recompence of their sin . They have deserved all that wrath of God which they feel , and must feel for ever . It is but that recompence which was meet . But Christ was altogether innocent . He had done no iniquity , neither was guile found in his mouth , yet it pleased the Lord to bruise him . When Christ suffered , he suffered not for what we had done ; but his sufferings were the sufferings of a surety , paying the debts of others . The Messiah was cut off , but not for himself , Dan. 9.26 . Thus you see what his external sufferings in his body , and his internal sufferings in his soul were . Thirdly , In the last place it is evident that such extream sufferings as these , meeting together upon him , must needs exhaust his very spirits , and make make him cry , I thirst . For let us consider First , What meer external pains , and outward afflictions can do . These prey upon , and consume our spirits . So David complains , Psal. 39.11 . When thou with rebukes , correctest man for iniquity ; thou makest his beauty to consume away as a Moth , ( i. e. ) look as a Moth frets and consumes the most strong and well wrought garment , and makes it seary and rotten without any noise , so afflictions wast , and wear out the strongest bodies . They make bodies of the firmest constitution , like an old rotten garment . They shrivel and dry up the most vigorous and flourishing body , and make it like a bottle in the smoke , Psal. 119.83 . Secondly , Consider what meer internal troubles of the soul , can do upon the stongest body . These quickly spend it's strength , and devour the Spirits . So Solomon speaks , Prov. 17.22 . A broken Spirit drieth the bones , ( i. e. ) it consumes the very marrow with which they are moistned . So Psal. 32.3 , 4. My bones waxed old , through my roaring all the day long . For day and night thy hand was heavy on me ; my moisture ( or chief sap ) is turned into the drought of Summer . What a spectacle of pity was Francis Spira become , meerly through the anguish of his spirit ? A spirit sharpned with such troubles , like a keen knife , cuts through the sheath . Certainly who ever hath had any acquaintance with troubles of soul , knows by sad experience , how like an internal flame it feeds and preys upon the very spirits ; so that the strongest stoop , and quail under it . But Thirdly , When outward bodily pains , shall meet with inward spiritual troubles ; and both in extremity shall come in one day ; how soon must the firmest body fail ▪ and wast away like a candle lighted at both ends ! Now streng●h fails a pace , and nature must fall flat under this load . When the Ship in which Paul sailed , fell into a place where two Seas met , it was quickly wrackt , and so will the best constituted body in the world , if it fall under both these troubles together . The soul and body sympathize with each other under trouble , and mu●ually relieve each o●her . If the body be sick and ●ull of pain , the spirit supports , chears , and relieves it by reason and resolution all that it can . And if the spirit be afflicted , the body sympathizes , and helps to bear up the spirit . But now , if the one be over-laid with strong pains , more than it can bear , and calls for aid from the other , and the other be oppressed with intolerable anguish , and cries out under a burden greater than it can bear , so that it can contribute no help , but instead thereof adds to its burden which before was above strength to bear . Now nature must needs fail , and the friendly union betwixt soul and body , suffer a dissolution by such an overwhelming pressure as this . So it was with Christ , when outward and inward sorrows met in one day in their extremity upon him . Hence the bitter cry , I thirst . Inference 1. How horrid a thing is Sin ! How great is that evil of evils ! Which deserves that all this should be inflicted and suffered for the expiation of it ! The sufferings of Christ for sin , gives us the true account , and fullest representation of its evil . The Law ( saith one ) is a bright glass ▪ wherein we may see the evil of sin ; but there is the Red glass of the sufferings of Christ ; and in that we may see more of the ev●l of sin ; than if God should let us down to Hell and there we should see all the tortures and torments of the damned . If we should see them ▪ how they lie sweltering under Gods wrath there , it were not so much as the beholding of sin , through this Red glass of the sufferings of Christ. Suppose the bars of the bottomless pit were broken up , and damned spirits should ascend from thence , and come up among us ; with the chains of darkness rattling at their heels , and we should hear the groans , and see the gastly paleness , and tremblings of those poor creatures , upon whom the righteous God hath imprest his fury and indignation ; if we could hear how their consciences are lashed by the fearful scourge of guilt , and how they shriek at every lash the arm of Justice gives them . If we should see and hear all this , it is not so much as what we may see in this Text ; where the Son of God under his sufferings for it , crys out , I thirst . For as I shewed you before , Christs sufferings in divers respects were beyond theirs . O then , let not thy vain heart slight sin ; as if it were but a small thing . If ever God shew thee the face of sin in this glass , thou wilt say , there is not such another horrid representation to be made to a man in all the world . Fools make a mock of sin , but wise men tremble at it . Inference 2. How afflictive and intolerable are inward troubles . Did Christ complain so sadly under them , and cry , I thirst . Surely then they are no such light matters as many are apt to make of them . If they so scorcht the very heart of Christ , dryed up the green tree , preyed upon his very spirits , and turned his moisture into the drought of Summer : they deserve not to be sleighted , as they are by some . The Lord Jesus was fitted to bear and suffer as strong troubles as ever befell the nature of man , and he did bear all other troubles with admirable patience ; but when it came to this , when the flames of Gods wrath scorched his soul ; then he crys , I thirst . Davids heart was for courage as the heart of a Lion , but when God exercised him with inward troubles for sin ; then he roars out under the anguish of it . I am feeble , and sore broken ; I have roared by reason of the disquietness of my heart . My heart panteth , my strength faileth me ; as for the light of mine eyes , it is also gone from me , Psal. 38.8 , 10. A wounded spirit who can bear ? Many have professed that all the torments in the world , are but toys to it . The racking fits of the Gout , the grinding tortures of the Stone , are nothing to the wrath of God , set on upon the conscience . What is the worm that never dies , but the efficacy of a guilty conscience ? This worm feeds and nibbles upon the very inwards , upon the tender and most sensible part of man ; and is the principal part of Hells horror . In bodily pains , a man may be relieved by proper medicines , here nothing but the blood of sprinkling relieves outward pains ; the body may be supported by the resolution and courage of the mind , here the mind it self is wounded . O let none despise these troubles , they are dreadful things . Inference 3. How dreadful a place is Hell ! Where this cry is heard for ever , I thirst . There the wrath of the great and terrible God flames upon the damned for ever , in which they thirst and none relieve them . If Christ complain'd , I thirst , when he had conflicted but a few hours with the wrath of God ; what is their state then , that are to grapple with it for ever ! When millions of years are past and gone , ten thousand millions more are coming on . There 's an everlasting thirst in Hell , and it admits of no relief . There are no full cups in Hell , but an eternal unrelieved thirst . Think on this ye that now add drunkenness to thirst , who tumble in all sensual pleasures , and drown nature in an excess of Luxury . Remember what Dives said in Luk. 16.24 . And he cryed and said , Father Abraham , have mercy on me ; and send Lazarus , that he may dip the tip of his finger in water , and cool my tongue , for I am tormented in this flame . No cups of water , no bowls of wine in Hell. There that throat will be parched with thirst , which is now drowned with excess . The songs of the Drunkard turned into howlings . If thirst in the extremity of it be now so unsufferable , what is that thirst which is infinitly beyond this in measure , and never shall be relieved . Say not it's hard that God should deal thus with his poor creatures . You will not think it so if you consider what he exposed his own dear Sou to , when sin was but imputed to him . And what that man deserves to feel , that hath not only merited Hell , but by refusing Christ the remedy , the hottest place in Hell. In this thirst of Christ we have the liveliest emblem of the state of the damned , that ever was pres●nted to men in this world . Here you see a person labouring in extremity under the infinite wrath of the great and terrible God lying upon his soul and body at once , and causing him to utter this doleful cry , I thirst . Only Christ endured this but a little while , the damned must endure it for ever . In that they differ . As also in the innocency and ability of the persons suffering . And in the end for which they suffer . But surely such as this , will the cry of those souls be that are cast away for ever . O terrible thirst ! Inference 4. How much do nice and wanton Appetites deserve to be reproved ! The Son of God wanted a draught of cold water to relieve him , and could not have it ; God hath given us variety of refreshing creatures to relieve us , and we despise them . We have better things than a cup of water to refresh and delight us when we are thirsty , and yet are not pleased . O that this complaint of Christ on the Cross , I thirst , were but believingly considered , it would make you bless God , for what you now despise . And beget contentment in you , for the meanest mercies , and most common favours in this world . Did the Lord of all things cry , I thirst , and had nothing in his extremity to comfort him , and dost thou who hast a thousand times over forfeited all temporal , as well as spiritual mercies contemn and slight the good creatures of God! What , despise a cup of water , who deservest nothing but a cup of wrath , from the hand of the Lord ! O lay it to heart and hence learn contentment with any thing . Inference . 5. Did Iesus Christ upon the Cross cry , I thirst , then believers shall never thirst eternally . Their thirst shall be certainly satisfied . There is a three fold thirst , gracious , natural , and penal . The gracious thirst , is the vehement desire of a spiritual heart after God. Of this David speaks , Psal. 42.1 , 2. As the heart panteth after the water brooks , so panteth my soul after thee , O God. My soul thirsteth for God , for the living God ; when shall I come and appear before God ? And this is indeed a vehement thirst , it makes the soul break with the longings it hath after God , Psal. 119. It 's a thirst proper to believers , who have tasted that the Lord is gratious . Natural thirst is ( as before was noted ) a desire of refreshment by humid nourishment , and it 's common both to believers and unbelievers in this world . Gods dear Saints have been driven to such extremities in this life , that their tongues have even failed for thirst . When the poor and needy seek water , and there is none , and their tongue faileth for thirst , Isa. 41.17 . And of the people of God in their Captivity it 's said , Lam. 4.4 . The tongue of the sucking child cleaveth to the roof of his mouth for thirst . The young children ask bread , and no man breaketh it unto them . They that feed delicatly are desolate in the streets , they that were brought up in scarlet , embrace dunghills . To this many that fear the Lord have been reduced . A penal thirst is Gods just denying of all refreshment , or relief to sinners in their extremities , and that as a due punishment for their sin . This believers shall never feel , because when Christ thirsted upon the Cross he made full satisfaction to God in their room . These sufferings of Christ as they were ordained for them , so the benefits of them are truly imputed to them . And for the natural thirst , that shall be satisfied . For in heaven we shall live without these necessities , and dependencies upon the creature . We shall be equal with the Angels in the way and manner of living and subsisting . Luk. 20.36 . And for the gratious thirsting of their souls for God , it shall be fully satisfied . So it s promised , Matth. 5.6 . Blessed are they which hunger and thirst after righteousness , for they shall be filled . They shall then depend no more upon the stream , but drink from the ever flowing fountain it self , Psal 36.8 . They shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the river of thy pleasures . For with thee is the fountain of life , and in thy light , shall we see light . There they shall drink , and praise , and praise and drink for evermore . All their thirsty desires shall be filled with compleat satisfaction . O how desirable a state is heaven upon this account ! And how should we be restless till we come thither ; as the thirsty traveller is until he meet that cool refreshing spring he wants , and seeks for . This present state is a state of thirsting , that to come of refreshment and satisfaction . Some drops indeed come from that fountain by faith , but they quench not the believers thirst . Rather like water sprinkled on fire , they make it burn the more ; but there the thirsty soul hath enough . O bless God that Jesus Christ thirsted under the heat of his wrath once , that you might not be scorched with it for ever . If he had not cryed , I thirst , you must have cryed out of thirst eternally , and never be satisfied . Inference 6. Lastly , Did Christ in the extremity of his sufferings , cry , I thirst . Then how great beyond all compare is the love of God to Sinners . Who for their sakes exposed the Son of his love to such extream sufferings . Three considerations marvelously heighten that love of the Father . First , His putting the Lord Jesus into such a condition . There is none of us would endure to see a Child of our own lie panting , and thirsting in the extremity of torments , for the fairest inheritance on earth . Much less to have the soul of a child conflicting with the wrath of God , and making such heart-rending complaints as Christ made upon the Cross ; if we might have the largest Empire in the world for it : yet such was the strength of the love of God to us , that he willingly gave Jesus Christ to all this misery and torture for us . What shall we call this love ! O the height , length , depth , and bredth of that love which passeth knowledge ! The love of God to Jesus Christ was infinitly beyond all the love we have to our children , as the Sea is more than a spoonful of water : and yet as dearly as he loved him , he was content to expose him to all this ; rather than we should perish eternally . Secondly , As God the Father was content to expose Christ to this extremity ; so in that extremity to hear his bitter cries , and dolorous complaints ; and yet not relieve him with the least refreshment till he fainted , and died under it . He heard the cries of his Son. That voice , I thirst , pierced heaven , and reacht the Fathers ear ; but yet he will not refresh him in his agonies , nor abate him any thing of the debt he was now paying , and all this for the love he had to poor sinners . Had Christ been relieved in his sufferings and spared , then God could not have pitied or spared us . The extremity of Christs sufferings was an act of Justice to him ; and the greatest mercy to us that ever could be manifested . Nor indeed , ( though Christ so bitterly complains of his thirst ) was he willing to be relieved , till he had finished his work . O love unspeakable ! He doth not complain , that he might be relieved , but to manifest how great that sorrow was , which his soul now felt upon our account . Thirdly , And it should never be forgotten , that Jesus Christ was exposed to these extremities of sorrow , for sinners , the greatest of sinners ; who deserved not one drop of mercy from God. This commends the love of God singularly to us , in that whilst we were yet sinners , Christ dyed for us , Rom. 5.8 . Thus the Love of God in Jesus Christ still rises higher and higher in every discovery of it . Admire , adore , and be ravished with the thoughts of this Love. Thanks be to God for his unspeakable Gift . The THIRTY FIFTH SERMON . JOH . XIX . XXX . When Iesus therefore had received the Vinegar he said [ it is Finished , ] and bowed his head , and gave up the Ghost . IT is finished , This is the sixth remarkable word of our Lord Jesus Christ upon the Cross , uttered as a Triumphant shout when he saw the glorious issue of all his sufferings now at hand . It is but one word in the original , but in that one word is contained the sum of all Joy. The very spirits of all divine consolation . The ancient Greeks reckoned it their excellency to speak much in a little . To give a Sea of matter , in a drop of language . What they only sought , is here found . I find some variety ( and indeed variety , rather than contrariety ) among expositors about the relation of these words . Some are of opinion that the antecedent is the legal Types and Ceremonies . And so make this to be the meaning . It is finished : that is , all the Types and Prefigurations that shadowed forth the Redemption of souls by the blood of Christ , are now fulfilled and accomplished . And doubtless as this is in it self a truth , so it 's such a truth as may not be excluded , as alien to the true scope and sense of this place . And though it be objected that many Types and Prefigurations remained at this time unsatisfied , even all that looked to the actual death of Christ , his continuance in the state of the dead , and his resurrection ; yet it 's easily removed , by considering that they are said to be finished , because they were just finishing , or ready to be finished . And it is as if Christ had said , I am now putting the last hand to it . A few moments of time more will compleat and finish it . I have the sum now in my hand , which will fully satisfie and pay God the whole debt . It is now but bow the head and the work is done , and all the Types therein fulfilled . So that this cannot exclude the fulfilling of the Types in the death of Christ from their just claim to the sense of this place . But yet though we cannot here exclude this sense , we cannot allow it to be the whole , or principal sense . For loe a far greater truth is contained herein , even the finishing or complement of the whole design and project of our Redemption , and therein of all the Types that prefigured it . Both these judicious Calvin conjoyns ; making the compleating of redemption the principal , and the fulfilling of all the Types the Collateral and less principal sense of it . Yet it must be observed , when we say Christ finished Redemption-work by his death ; the meaning is not that his death alone did finish it : for his abode in the grave , resurrection and ascention , had all of them their joynt influence into it : but these being shortly to follow are all included in the scope of this place . According then to the principal scope of the place we observe . DOCT. That Iesus Christ hath perfected , and compleatly finished the great work of Redemption committed to him by God the Father . To this great truth the Apostle gives a full testimony , Heb. 10.14 . By one offering he hath perfected for ever , them that are sanctified . And to the same purpose speaks Joh. 17.4 . I have glorified thee on earth ; I have finished the work ▪ thou gavest me to do . Concerning this work and the finishing thereof by Jesus Christ upon the Cross ; we shall enquire , what this work was , how Christ finished it ; and what evidence can be produced for the finishing of it . First , What was the work which Christ finished by his death ? It was the fulfilling the whole Law of God in our room , and for our Redemption as a Sponsor , or surety for us . The Law is a glorious thing . The holiness of God , that fiery attribute , is engraven or stampt upon every part of it . Deut. 33.2 . From his right hand went a fiery Law. The jealousie of the Lord watched over every point and tittle of it , for his dreadful and glorious name was upon it . It cursed every one that continued not in all things contained therein , Gal. 3.10 . Two things therefore were necessarily required in him that should perfectly fulfil it , and both found in our surety , and in him only ; viz. a subjective and effective perfection . First , A subjective perfection . He that wanted this , could never say it is finished . Perfect working , always follows a perfect being . That he might therefore fini●h this great work of obedience , and therein the glorious design of our Redemption ; loe , in what shining and perfect holiness was he produced ? Luk. 1.35 . That holy thing that shall be born of thee , shall be called the Son of God : and indeed , such an High-Priest became us , who is holy , harmless , undefiled , separate from sinners , Heb. 7.26 . So that the Law could have no exception against his person . Nay it was never so honoured since its first promulgation , as it was by having such a perfect and excellent person as Christ , to stand at its Bar ; and give it due reparation . Secondly , There must be also an effective perfection , or a perfection of working , and obeying , before it could be said , it is finished . This Christ had ; for he continued in all things , written in the Law , to do them . He fulfilled all righteousness , as it behoved him to do . Matth. 3.15 . He did all that was required to be done . And suffered all that was requisite to be suffer●d . He did and suffered all that was commanded , or threatned ; in such perfection of obedience , both active and passive , that the pure eye of divine Justice could not find a flaw in it . And so finished the work his Father gave him to do . And this work finished by our Lord Jesus Christ , was both a necessary , difficult , and pretious work . First , It was a necessary work , which Christ finished upon the Cross. Necessary upon a threefold account . It was necessary on the Fathers account . I do not mean , that God was under any necessity from his nature of redeeming us this , or any other way . For our Redemption is opus liberi consilii , an effect of the free counsel of God ; but when God had once decreed , and determined to redeem and save poor sinners by Jesus Christ ; then it became necessary that the counsel of God should be fulfilled . Act. 4.28 . To do whatsoever thy hand , and counsel had before determined to be done . Secondly , It was necessary with respect to Christ. Upon the account of that previous compact that was betwixt the Father and him about it . Therefore it 's said by Christ himself , Luk. 22.22 . Truly the Son of Man goeth as it was determined , ( i. e. ) as it was fore-agreed , and covenanted under the necessity of fulfilling his engagement to the Father , he came into the world ; and being come , he still minds his engagement , Joh. 9.3 . I must work the works of him that sent me . Thirdly , Yea , and it was no less necessary upon our account that this work should be finished . For had not Christ finished this work , sin had quickly finished all our lives , comforts and hopes . Without the finishing this work , not a Son or Daughter of Adam could ever have seen the face of God. Therefore it 's said , Joh. 3.14 , 15. As Moses lifted up the serpent in the wilderness , so [ must ] the Son of man be lifted up ; that whosoever believeth in him should not perish , but have everlasting life . On all these accounts the finishing of this work was necessary . Secondly , As it was necessary this work should be finished , so the finishing of it , was exceeding difficult . It cost many a cry , many a groan , many a tear , many a hard tug , before Christ could say it is finished . All the Angels in Heaven were not able by their united strength to lift that burden one inch from the ground , which Christ bare upon his shoulders , yea , and bare it away . But how heavy a burden this was , may in part appear , by his propassion in the Garden , and the bitter out-crys he made upon the Cross , which in their proper places have been opened . Thirdly , and Lastly , It was a most pretious work which Christ finished by his death . That work was dispatched , and finished in few hours , which will be the matter of everlasting songs and triumphs to the Angels and Saints to all eternity . O it was a pretious work . The mercies that now flow out of this fountain , viz. Justification , Sanctification , Adoption , &c. are not to be valued . Besides the endless happiness and glory of the coming-world , which cannot enter into the heart of man to conceive . If the Angels sang when the foundation stone was laid , what shouts , what triumphs , should there be among the Saints when this voice is heard , It is finished ? Secondly , Let us next inform our selves how , and in what manner Jesus Christ finished this glorious work . And if you search the Scriptures upon that account , you will find , that he finished it , obedientially , freely , diligently and fully . First , This blessed work was finished by Jesus Christ most obediently . Phil. 2.8 . He became obedient to death , even the death of the Cross. His obedience was the obedience of a servant , though not servile obedience . So it was foretold of him , before he touched this work . Isai. 50.5 . The Lord God hath opened mine ear , and I was not rebellious , neither turned away back , ( i. e. ) my Father told me the very worst of it . He told me what hard and heavy things I must undergo , if ever I finished this design of redemption ; and I was not rebellious , ( i. e. ) I heartily submitted to , and accepted all those difficulties . For there is a Meiosis in the words . I was content to stoop to the hardest and most ignominious part of it , rather than not finish it . Secondly , As Christ finished it obediently , so he finished it freely . Freedom and obedience in acting are not at all opposite to , or exclusive of each other . Moses his Mother nursed him in obedience to the command of Pharaohs daughter , yet most freely , with respect to her own delight , and contentment in tha● work . So it 's said of Christ , and that by his own mouth . Joh. 10.17 , 18. Therefore doth my Father love me , because I lay down my life , that I might take it again . No man taketh it from me , but I lay it down of my self ; I have power to lay it down , and I have power to take it again ; this commandment have I received of my Father . He liked the work for the ends sake . When he had a prospect of it from eternity , then were his delights with the Sons of men . Then he rejoyced in the habitable parts of the earth . Prov. 8.30 , 31. And when he came into the world about it , with what a full and free consent did his heart eccho to the voice of his Father calling him to it ? Just as you shall sometimes hear an eccho , answering your voice two or three times over . Psal. 40. Lo , I come ; I delight to do thy will ; thy Law is within my heart . He finished the work freely . Thirdly , As he finished it freely , so he finished it diligently . He wrought hard from the morning of his life to the end of it ; he was never idle whereever he was , but went about doing good , Act. 10.38 . Sometimes he was so intent upon his work , that he forgat to eat bread , Joh. 4.30 , 31. As the life of some men is but a diversion from one trifle to another , from one pleasure to another ; so the whole life of Christ was spent and eaten up betwixt one work or another . Never was a life so filled up with labour . The very moments of his time , were all imployed for God , to finish this work . Fourthly , and Lastly , he finished it compleatly and fully . All that was to be done by way of impetration , and meritorious redemption , is fully done . No hand can come after his . Angels can add nothing to it . That is perfected to which nothing is wanting , and to which nothing can be added . Such is the work Christ finished . Whatever the Law demanded , is perfectly paid . Whatever a sinner needs , is perfectly obtained , and purchased . Nothing can be added to what Christ hath done . He put the last hand to it , when he said , it is finished . Thus you see what the work was , and how Christ finished it . Thirdly , In the Last place let us consider what assurance , or evidence we have that Christ hath so finished redemption-work . And if you pursue that enquiry , you will find these , among other plain evidences of it . First , When Christ died , redemption-work must needs be finished , in as much as the obedience and blood of Christ , was of infinite value and efficacy , sufficiently able to accomplish all the ends for which it was shed . And that not by divine acceptation , but upon the account of its proper value . This effect , viz. the finishing redemption-work meritoriously by Christ , doth not exceed the power of the cause to which we assign it ; viz. the death of Christ. And if there be a sole sufficient cause in act , what hinders but the effect should follow ? There was certainly enough in Christs blood , to satisfie the u●most demand of Justice : when that therefore is actually shed , justice is fully paid , and consequently the souls for whom , and in whose names it 's paid , fully redeemed from the curse by the merit thereof . Secondly , It 's apparent that Christ finished the work , by the discharge or acquittance God the Father gave him , when he raised him from the dead , and set him at his own right hand . If Christ the sinners Surety be as such , discharged by God the Creditor ; then the debt is fully paid . Now Christ was justified , and cleared at his resurrection , from all charges and demands of Justice . Therefore it 's sa●d , 1 Tim. 3.16 . that he was Iustified in the spirit , ( i. e. ) openly discharged , by that very act of the Godhead , his raising him from the dead . For when the grave was opened and Christ rose , it was to him as the opening of the Prison doors , and setting a Surety at liberty , who was clapt up for another mans debt . To the same sense Christ speaks of his ascention , Joh. 16.10 . The spirit ( saith he ) shall convince the world of righteousness , ( i. e. ) of a compleat and perfect righteousness in me , imputable to sinners for their perfect Justification ; and whereby shall he convince and satisfie them that it is so , why , by this , because I go to the Father , and ye see me no more . There 's a great deal of force and weight in those words , because you see me no more . For it amounts to this much , by this you shall be satisfied I have fully and compleatly performed all Righteousness , and that by my active and passive obedience I have so fully satisfied God for you , as that you shall never be charged or condemned ; because when I go to Heaven , I shall abide there in glory with my Father , and not be sent back again , as I should , if any thing had been omitted by me . And this the Apostle gives you also in so many plain words . Heb. 10.12 , 13 , 14. After he had offered one sacrifice for sins , for ever sate down on the right hand of God. And what doth he infer from that but the very truth before us , vers . 14. that by one offering he hath perfected for ever , them that are sanctified . Thirdly , It 's evident Christ hath finished the work , by the blessed effects of it , upon all that believe in him . For by vertue of the compleatness of Christs work finished by his death ; their Consciences are now rationally pacified , and their souls at death actually received into glory . Neither of which could be , if Christ had not in this world finished the work . If Christ had done his work imperfectly , he could not have given rest and tranquillity to the labouring and burdened souls that come to him , as now he doth . Matth. 11.28 . Conscience would still be hesitating , trembling , and unsatisfied . And had he not finished his work , we could not have entrance through the vail of his flesh , into Heaven ; as all that believe in him have . Heb. 10.19 , 20. If he had but almost done that work , we had been but almost saved , that is certainly damned . And thus you see briefly the evidences , that the work is finished . Inference 1. Hath Christ perfected and compleatly finished all his work for us , how sweet a relief is this to us that believe in him , against all the defects and imperfections of all the works of God , that are wrought by us . There 's nothing finished that we do . All our duties are imperfect duties , they come off lamely , and defectively from our hands . It 's Christs charge against the Church of Sardis , Rev. 3.2 . I have not found thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect , or filled up before God. Oh there is much emptiness , and vanity in the best of our duties : but here 's the grand relief , and that which answers to all the grounds of our doubts and fears upon that account , Jesus Christ hath finished all his work , though we can finish none of ours . And so , though we be defective , poor , imperfect creatures in our selves ; yet notwithstanding , we are compleat in him , Col. 2.9 , 10. though we cannot perfectly obey , or fulfil one command of the Law , yet is the righteousness of the Law fulfilled in us that believe , Rom. 8.4 . Christs compleat obedience being imputed to us , makes us compleat , and without fault before God. It is true , we ought to be humbled for our defects , and troubled for every failing in obedience ; but we should not be discouraged , though multitudes of weaknesses be upon us ; and many infirmities compass us about in every duty we put our hand to . Though we have no righteousness of our own , yet of God , Christ is made unto us righteousnes ; and that righteousness of his , is infinitely better than our own . Instead of our own we have his ; ( i. e. ) we have gold for dung . O blessed be God , for Christs perfect righteousness . Inference 2. Did Christ finish his work with his own hand . How dangerous and dishonourable a thing is it , to join any thing of our own , to the righteousness of Christ , in point of Iustification before God! Jesus Christ will never endure this . It reflects upon his work dishonourably . He doth not ( in this case ) affect social glory . Not I , and my God ; I , and my Christ did this : he will be all , or none in your Justification . If he have finished the work , what need of our additions ? And if not , to what purpose are they ? Can we finish that which Christ himself could not ? But we would fain be sharing with him in this honour , which he will never endure . Did he finish the work by himself , and will he ever divide the glory and praise of it with us ? No , no , Christ is no half Saviour . O it 's an hard thing to bring these proud hearts to live upon Christ for righteousness . We would fain add our penny to make up Christs Sum. But if you will have it so , or have nothing to do with Christ , you and your penny must perish together . Isai. 50. ult . God gives us the righteousness of Christ , as he gave mannah to the Israelites in the wilderness . It 's said , Deut. 8.16 . That he fed them with Mannah in the wilderness , that he might humble them . The quality of the food was not humbling , for it was Angels food ; but the manner of giving it was so . They must live by faith upon God for it , from day to day . This was not like other food , produced by their own labour . Certainly God takes the right way to humble proud nature , in calling sinners wholly off from their own righteousness , to Christ , for their Justification . Inference 3. Did Christ finish his work for us . Then there can be no doubt , but he will also finish his work in us . As he begun the work of our redemption , and finished it ; so he that hath begun the good work in you , will also finish it upon your souls . And of this the Apostle saith he is confident . Phil. 1.6 . Jesus Christ is not only called the Author , but also the Finisher of our faith . Heb. 12.2 . If he begin it , no doubt but he will finish it . And indeed the finishing of his own work of redemption without us , gives full evidence that he will finish his work of Sanctification within us . And that because these two works of Christ , have a respect , and relation to each other : and such a relation , that the work he finished by his own death , resurrection , and ascension , would be in vain to us , if the work of sanctification in us should not in like manner be finished . Therefore as he presented a perfect sacrifice to God , and finished redemption-work ; so will he present every man perfect and compleat , for whom he here offered up himself . For he will not loose the end of all his sufferings at last . To what purpose would his meritorious impetration be , without compleat and full application ? Be not therefore discouraged at the defects and imperfections of your inherent grace . Be humbled for them , but be not dejected by them . This is Christs work , as well as that . That work is finished , and so will this . Inference 4. Is Christs work of Redemption a compleat and finishing work . How excellent and comfortable beyond all compare , is the method and way of faith ! Surely the way of believing is the most excellent way in which a poor sinner can approach God , for it brings before him a compleat , intire , perfect righteousness ; and this must needs be most honourable to God , most comfortable to the soul that draws nigh to God. O what a compleat finished perfect thing is the righteousness of Christ ! The sharp eye of the holy and jealous God cannot find the least flaw , or defect in it . Let God , or Conscience look upon it . Turn it every way , view it on every side , throughly weigh and examine it , it will appear a pure , a perfect piece , containing in it , whatsoever is necessary for the reconciling of an angry God , or pacifying of a distressed and perplexed soul. How pleasing therefore and acceptable to God must be that faith , which presents so compleat and excellent an attonement to him ! Hence the acting of our faith upon Christ for our righteousness , the approaches of Faith to God with such an acceptable present , is called the work of God. That is , the most grateful , acceptable and well pleasing work to God , that a creature can perform . Joh. 6.29 . This is the work of God that ye believe . One act of faith pleases him more , than if you shoul toil and drudge all your lives at a task of obedience to the Law. As it 's more for Gods honour , and thy comfort to pay all thou owest him at one round payment , in one full sum , than to make a dribling payment by a penny a day , and never be able to make full payment , or see the bond cancelled . This perfect work , only produces perfect peace . Inference 5. Did Christ work , and work out all that God gave him to do ; till he had finished his work : How necessary then is a laborious working life to all that call themselves Christians ? The life of Christ you see was a laborious life . Shall he work , and we play ? Shall a zealous active working Christ , be reproached with idle negligent and lazy fellows ? O work and work out your own salvation with fear and trembling , Phil. 2.12 . But if Christ wrought so hard , we may sit still . If he finished the work , nothing remains for us to do . Nothing of that work which Christ did remains for you to do . It 's your commendation and duty to leave all that to Christ ; but there 's other work for you to do . Yea , store of work lying upon your hands . You must work a● well as Christ , though not for the same ends Christ did . He wrought hard to satisfie the Law , by fulfilling all righteousness . He wrought all his life long , to work out a righteousness to Justifie you before God. This work falls to no hand but Christs , but you must work to obey the commands of Christ , into whose right ye are come by Redemption . You must work to testifie your thankfulness to Christ , for the work he finished for you . You must work to glorifie God by your obedience . Let your light so shine before men . For these and divers other such ends and reasons , your life must be a working life . God preserve all his people from the gross and vile opinions of Antinomian Libertines , who cry up grace , and decry obedience . Who under specious pretences of exalting a naked Christ upon the throne , do indeed strip him naked of a great part of his glory , and vilely dethrone him . My pen shall not english , what mine eyes have read . Tell it not in Gath. But for thee , Reader , be thou a follower of Christ : imitate thy pattern . Yea , let me perswade thee as ever thou hopest to clear up thine interest in him , imitate him in such particulars as these that follow . First , Christ began early to work for God. He took the mornning of his life , the very top of the morning to work for God. How is it ( said he to his Parents when he was but a child of about twelve years ) that ye sought me ? Wist ye not that I must be about my Fathers business ? Reader , if the morning of thy life be not gone , oh devote it to the work of God , as Christ did . If it be , ply thy work the closer in the afternoon of thy life . If a man have any great and necessary business to do , it 's good doing in the morning ; afterwards a hurry of business and diversion comes on . Secondly , As Christ began betime , so he followed his work close . He was early up , and he wrought hard ; so hard , that he forgat to eat bread , Joh. 31 , 32. So zealous was he , in his Fathers work , that his friends thought he had been besides himself , Mark 3.21 . So zealous , that the zeal of Gods house eat him up . He flew like a Seraphim , in a flame of zeal , about the work of God. O be not ye like Snales . What Augustus said of the young Roman , well becomes the true Christian ; whatsoever he doth , he doth it to purpose . Thirdly , Christ often th●ught upon the shortness of his time , and wrought hard because he knew his working time would be but little . So you find it , Joh. 9.4 . I most work the works of him that sent me whilst it is day ; the night cometh , when no man can work . O in this be like Christ. Rouze your hearts to diligence with this consideration . If a man have much to write , and be almost come to the end of his paper ; he will write close , and pack much matter , in a little room . Fourthly , He did much work for God , and made little noise . He wrought hard , but did not spoil his work when he had wrought it , by vain ostentation . When he had exprest his Charity in acts of mercy and bounty to men , he would humbly seal up the glory of it , with this charge ; see ye tell no man of it , Matth. 8.4 . he affected not popular air . All the Angels in Heaven could not do what Christ did , and yet he called himself a worm , for all that . Psal. 22.6 . O imitate your pattern . Work hard for God , and let not pride blow upon it when you have done . It 's hard for a man to do much , and not value himself for it too much . Fifthly , Christ carried on his work for God resolvedly . No discouragements would beat him off , though never any work met with more from first to last . How did Scribes and Pharisees , Jews , Gentiles , yea Devils , set upon him , by persecutions , and reproaches , violent oppositions and subtil temptations ; but yet , on he goes with his Fathers work for all that . He is deaf to all discouragements . So it was foretold of him , Isai. 42.4 . He shall not fail , nor be discouraged . O that more of this spirit of Christ , were in his people . O that in the strength of love to Christ , and zeal for the glory of God ; you would pour out your hearts in service , and like a River sweep down all discouragements before you . Sixthly , He continued working , whilst he continued living . His life , and labour ended together . He fainted not in his work . Nay , the greatest work he did in this world , was his last work . O be like Christ in this , be not weary of well doing . Give not over the work of God , while you can move hand or tongue to promote it . And see that your last works , be more than your first . O let the motions of your soul after God , be as all natural motions are , swiftest when nearest the center . Say not it is enough , whilst there is any capacity of doing more for God. In these things Christians be like your Saviour . Inference 6. Did Christ finish his work . Look to it Christians , that ye also finish your work , which God hath given you to do . That you may with comfort say when death approaches , as Christ said , Joh. 17.4 . I have glorified thee on earth , I have finished the work , thou gavest me to do ; and now O Father , glorifie thou me with thine own self . Christ had a work committed to him , and he finished it ; you have a work also committed to you , O see that you be able to say it 's finished , when your time is so . O work out your own Salvation with fear and trembling : and that I may perswade you to it , I beseech you lay these considerations close to heart . First , If your work be not done , before you die , it can never be done , when you are dead . There 's no work , nor knowledge , nor device in the grave whither thou goest , Eccles. 9.5 , 10. They that go down to the pit , cannot celebrate the name of God , Isai. 38.18 . Death binds up the hand from working any more ; strikes dumb the tongue , that it can speak no more : for then the composition is dissolved . The body which is the souls tool to work by , is broken , and thrown aside . The soul it self presented immediately before the Lord , to give an account of all its works . O therefore seeing the night cometh , when no man can work , as Christ speaks , Ioh. 9.4 . make haste and finish your work . Secondly , If you finish not your work , as the season of working , so the season of mercy will be over at death . Do not think you that have neglected Christ all your lives , you that could never be perswaded to a laborious holy life , that ever your cries and entreaties shall prevail with God for mercy , when your season is past . No , no , it 's too late . Will God hear his cry when trouble comes upon him ? Job . 27.9 . The season of mercy is then over ; as the tree falls so it lies . Then he that is holy shall be holy still , and he that is filthy shall be filthy still . Alas , poor souls , you come too late . The Master of the house is risen up , and the doors are shut , Luk. 19.42 . the season is over . Happy had it been , if ye had known the day of your visitation . Lastly , If your work be not finished when you come to die , you can never finish your lives with comfort . He that hath not finished his work with care , can never finish his course with joy . Oh what a dismal case is that soul in , that finds it self surprized by death in an unready posture ! To lie shivering upon the brink of the grave , saying , Lord , what will become of me ! O I cannot I dare not die . For the poor soul to shrink back into the body , and cry ; Oh it were better for me to do any thing than die . Why what 's the matter ? Oh , I am in a Christless state , and dare not go before that awful Judgement-seat . If I had in season made Christ sure , I could then die with peace . Lord , what shall I do ? How dost thou like this , Reader ? Will this be a comfortable close ? When one asked a Christian that constantly spent six hours every day in prayer , why he did so ? He answered , O I must die , I must die . Well then , look it that ye finish your work as Christ also did his . The THIRTY SIXTH SERMON . LUK. XXIII . XLVI . And when Iesus had cried with a loud voice , he said , Father , into thy hands I commend my spirit , and having said thus , he gave up the ghost . THese are the last of the last words of our Lord Jesus Christ upon the Cross , with which he breatheth out his soul. They were Davids words before him , Psal. 31.5 . and for substance Stephens after him , Act. 7.57 . They are words full both of faith , and comfort . Fit to be the last breathings of every gratious soul in this world . They are resolvable into these five particulars The Person depositing , or committing . The Lord Iesus Christ , who in this as well as in other things acted as a common person , as the head of the Church . This must be remarked carefully , for therein lies no small part of a believers consolation . When Christ commends his soul to God , he doth as it were bind up all the souls of the Elect in one bundle with it ; and solemnly present them all with his , to his Fathers acceptance . To this purpose one aptly sences it . This commendation made by Christ , turns to the singular profit and advantage of our souls ; in as much as Christ by this very prayer , hath delivered them into his Fathers hand , as a pretious treasure , when ever the time comes that they are to he loosed from the bodies which they now inhabit . Jesus Christ neither lived nor dyed for himself , but for believers . What he did in this very act , refers to them as well as to his own Soul. You must look therefore upon Christ in this last and solemn act of his life , as gathering all the souls of the Elect together , and making a solemn tender of them all , with his own soul to God. Secondly , The depository , or person to whom he commits this pretious treasure , and that was his own Father . Father , into thy hands I commit . Father is a sweet encouraging assuring Title . Well may a Son commit any concernment how dear soever , into the hand of a Father . Especially such a Son , into the hands of such a Father . By the hands of the Father into which he commits his soul , we are not to understand the naked or meer power , but the Fatherly acceptation and protection of God. Thirdly , The depositum , or thing committed into this hand , [ my Spirit ] i. e. my soul , now instantly departing , upon the very point of separation from my body . The soul is the most pretious of all treasures , it 's call'd the darling , Psal. 35.17 . Or the only one , ( i. e. ) that which is most excellent , and therefore most dear and pretious . A whole world is but a trifle , if weighed for the price of one soul , Matth. 16.26 . This inestimable treasure he now commits into his Fathers hands . Fourthly , The Act by which he puts it into that faithful hand of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend . We rightly render it in the present tense , though the word be future . For with these words he breathed out his Soul. This word is of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I present or tender it unto thy hands . It was in Christ an act of Faith. A most special and excellent act , intended as a president for all his people . Fifthly , And Lastly , the last thing observable is , the manner in which he uttered these words . And that was with a loud voice . He spake it that all might hear it , and that his enemies who judged him now destitute , and forsaken of God , might be convinced , that he was not so . But that he was dear to his Father still ; and could put his soul confidently into his hands . Father , into thy hands I commend my Spirit . Taking then these words , not only as spoken by Christ the Head of all believers ; and so commending their souls to God with his own , but also as a pattern , teaching them what they ought to do themselves , when they come to die . We observe . DOCT. That dying believers are both warranted , and encouraged by Christs example , believingly to commend their pretious Souls into the hands of God. Thus the Apostle directs the Faith of Christians , to commit their souls to Gods tuition and Fatherly protection when they are either going into prisons , or to the stake for Christ , 1 Pet. 4.19 . Let them ( saith he ) that suffer according to the will of God , commit the keeping of their souls to him in well doing , as unto a faithful Creator . This Proposition we will consider in these two main branches of it , sc. what is implied and carryed in the souls commending it self to God by Faith , when the time of separation is come . And what warrant or encouragement gratious souls have for their so doing . First , What is implyed in this Act of a believer his commending or committing his soul into the hands of God at Death ? And if it be throughly weighed , you will find these six things at least carried in it . First , It implies this evidently in it , that the soul out-lives the body , and fails not as to its being , when its body fails . It feels the house in which it dwelt dropping into ruins , and looks out for a new habitation with God. Father , into thy hands I commend my Spirit . The soul understands it self a more noble being than that corruptible body , to which it was united ; and is now to leave in the dust . It understands its relation to the Father of spirits , and from him it expects protection and provision in its unbodied state ; and therefore into his hands it puts it self . If it vanished or breathed into air , and did not survive the body ; if it were annihilated at death , it were but a mocking of God to say when we die . Father , into thy hand I commend my Spirit . Secondly , It implies the souls true rest to be in God. See which way its motions and tendencies are , not only in life , but in death also . It bends to its God. It rolls , it even puts it self upon its God and Father : Father , into thy hands . God is the center of all gratious Spirits . While they tabernacle here , they have no rest but in the bosom of their God. When they go hence , their expectation and earnest desires are to be with him . It had been working after God by gratious desires before , it had cast many a longing look heaven-ward before , but when the gratious soul comes near its God , ( as it doth in a Dying hour ) then it even throws it self into his arms . As a River that after many turnings and windings , at last is arrived to the Ocean ; it pours it self with a central force into the bosom of the Ocean , and there finishes its weary course . Nothing but God can please it in this world , and nothing but God can give it content when it goes hence . It is not the amoenity of the place , whither the gratious soul is going , but the bosom of the blessed God who dwells there , that it so vehemently pants after . Not the Fathers house , but the Fathers arms and bosom . Father , into thy hands I commend my Spirit . Whom have I in heaven but thee ? And o● earth there is none that I desire in comparison of thee , Psal. 73.24 , 25. Thirdly , It also implies the great value believers have for their souls . That 's the pretious treasure . And their main solicitude and chief care is to see it secured in a sa●e hand . Father , into thy hands I commit my Spirit , they are words speaking the believers care for his soul. That it may be safe , what ever becomes of the vile body . A believer when he comes nigh to death , spends but few thoughts about his body ; where it shall be laid , or how it shall be disposed of : he trusts that in the hands of friends ; but as his great care all along was for his soul , so he expresses it in these his very last breathings , in which he commends it into the hands of God. It is not Lord Jesus receive my body , take care of my dust , but receive my spirit . Lord , secure the Jewel , when the Casket is broken . Fourthly , These words implie the deep sense that dying believers have of the great change that is coming upon them by death ; when all visible and sensible things are shrinking away from them , and failing . They feel the world , and the best comforts in it failing . Every creature and creature comfort failing . For at death we are said to fail , Luk. 16.9 . Hereupon the soul clasps the closer about its God , clings more close than ever to him . Father , into thy hands I commend my Spirit . Not that a meer necessity puts the soul upon God. Or that it cleaves to God , because it hath then nothing else to take hold on . No , no , it chose God for its portion when it was in the midst of all its outword enjoyments , and had as good security as other men have for the long enjoyment of them ; but my meaning is , that although gratious souls have chosen God for their portion , and do truly prefer him , to the best of their comforts ; yet in this compounded state , it lives not wholly upon its God ; but partly by faith , and partly by sense . Partly upon things seen , and partly upon things not seen . The creatures had some interest in their hearts , alas , too much : but now all these are vanishing and it sees they are so . I shall see man no more , with the inhabitants of the world , ( said sick Hezeckiah ) hereupon it turns it self from them all , and casts it self upon God for all its subsistance . Expecting now to live upon its God intirely , as the blessed Angels do . And so in faith they throw themselves into his arms . Father , into thy hands I commend my Spirit . Fifthly , It implies the attonement of God , and his full reconciliation to believer , by the blood of the great sacrifice . Else they durst never commit their souls into his hands . For it is a fearful thing to fall into the hands of the living God , Heb. 12.29 . ( i. e. ) of an absolute God a God unattoned by the offering up of Christ. The soul dare no more cast it self into the hands of God without such an attoning sacrifice , than it dares approach to a devouring fire . And indeed the reconciliation of God by Jesus Christ , as it is the ground of all our acceptance with God ; for we are made accepted in the beloved . So it 's plainly carried in the order or manner of the reconciled souls committing it self to him ; for it first casts it self into the hands of Christ , then into the hands of God by him . So Stephen when dying , Lord Iesus receive my Spirit . And by that hand , it would be put into the Fathershand . Sixthly , And lastly , It implies both the efficacy , and excellency of Faith in supporting and relieving the soul at a time when nothing else is able to do it . Faith is its conduct , when it is at the greatest loss , and distress that ever it met with . It secures the soul when it is turned out of the body . When heart and flesh fail , this leads it to the rock that fails not . It sticks by that soul till it see it safe through all the territories of Satan , and safe Landed upon the shore of Glory ; and then is swallowed up in vision . Many a favour it hath shewn the soul while it dwelt in its body . The great service it did for the soul was in the time of its espousals to Christ. This is the marriage knot . The blessed bond of union betwixt the soul and Christ. Many a relieving sight , secret and sweet support it hath received from its faith since that ; but surely its first and last works are its most glorious works . By faith it first ventured it self upon Christ. Threw it self upon him in the deepest sense of its own vileness , and utter unworthiness , when sense , reason , and multitudes of temptations stood by contradicting and discouraging the soul. By faith it now casts it self into his arms , when it 's lanching out into vast eternity . They are both noble acts of Faith , but the first no doubt is the greatest and most difficult . For when once the soul is interessed in Christ , it 's no such difficulty to commit it self into his hands , as when it had no interest at all in him . It 's easier for a child to cast himself into the arms of its own Father in distress , than for one that hath been both a stranger and enemy to Christ , to cast it self upon him , that he may be a Father , and a friend to it . And this brings us upon the second enquiry I promised to satisfie , sc. What warrant , or incouragement have gratious souls to commit themselves at death , into the hands of God ? I answer , much every way : all things encourage and warrant its so doing . For First , This God upon whom the believer rolls himself at death , is its Creator . The Father of its being . He created , and inspired it , and so it hath relation of a creature to a Creator , yea , of a creature now in distress , to a faithful Creator , 1 Pet. 4.19 . Let them that suffer according to the will of God , commit the keeping of their souls to him in well doing ; as to a [ faithful Creator . ] It 's very true , this single relation in it self gives little ground of encouragement ; unless the creature had conserved that integrity in which it was originally created . And they that have no more to plead with God for acceptance , but their relation to him as creatures , to a Creator ; will doubtless find that word made good to their little comfort , Isa. 27.11 . It is a people of no understanding , therefore he that made them , will not have mercy on them , and he that formed them , will shew them no favour . But now , grace brings that relation into repute . Holiness ingratiates us again , and revives the remembrance of this relation . So that believers only can plead this . Secondly , As the gratious soul is his creature , so it is his redeemed creature . One that he hath bought , and that with a great price . Even with the pretious blood of Jesus Christ , 1 Pet. 1.18 . This greatly encourages the departing soul , to commit it self into the hands of God , so you find , Psal. 31.5 . Into thy hands I commend my Spirit , thou hast redeemed it , O Lord God of truth . Surely this is mighty encouragement , to put it self upon God in a dying hour . Lord , I am not only thy creature , but thy redeemed creature . One that thou hast bought with a great price . O I have cost thee dear . For my sake Christ came from thy bosom , and is it imaginable that after thou hast in such a costly way , even by the expence of the pretious blood of Christ redeemed me ; thou shouldst at last exclude me . Shall the ends both of Creation , and Redemption of this soul be lost together ? Will God form such an excellent creature as my soul is , in which are so many wonders of the wisdom and power of its Creator ? Will he be content when sin had marr'd the frame , and defaced the glory of it , to recover it to himself again by the death of his own dear Son , and after all this cast it away , as if there were nothing in all this ? Father , into thy hands I commend my Spirit . I know thou wilt have a respect to the work of thy hands . Especially to a redeemed creature , upon which thou hast been out so great sums of Love ; which thou hast bought at so dear a rate . Thirdly , Nay that 's not all ; the gratious soul may confidently and securely commit it self into the hands of God when it parts with its body at death ; not only because it is his creature , his redeemed creature , but because it is his renewed creature also . And this lays a firm ground ●or the believers confidence of acceptec●a , not that it is the proper cause or reason of its acceptance , but as it is the souls best evidence that it is accepted with God , and shall not be refused by him , when it comes to him at death . For in such a soul there is a double workmanship of God , both glorious pieces , though the last exceeds in glory . A natural workmanship , in the excellent frame of that noble creature the soul. And a gratious workmanship upon that again . A new creation upon the old . Glory upon Glory . We are his workmanship , created in Christ Iesus , Eph. 2.10 . The Holy Ghost came down from heaven on purpose to create this new workmanship . To frame this new creature . And indeed it is the Top and glory of all Gods works of wonder in this world . And must needs give the believer encouragement to commit it self to God whether at such a time , it shall reflect either upon the end of the work , or upon the end of the workman ; both which meet in the salvation of the soul so wrought upon the end of the work in our glory . By this we are made meet to be partakers of the inheritance of the Saints in light , Col. 1.12 . It is also the design and end of him that wrought it , 2 Cor. 55. Now he that hath wrought us for the self same thing is God. Had he not designed thy soul for glory , the spirit should never have come upon such a sanctifying design as this . Surely it shall not sail of a reception into glory , when it 's cast out this Tabernacle . Such a work was not wrought in vain , neither can it ever perish . When once sanctification comes upon a soul , it so roots it self in the soul , that where the soul goes , it goes . Gifts indeed , they die . All natural excellency and beauty , that goes away at death , Iob 4. ult . But grace ascends with the soul. It is a sanctified , when a separate soul. And can God shut the door of Glory upon such a soul , that by grace is made meet for the inheritance ? O it cannot be . Fourthly , As the gracious soul is a renewed soul , so it is also a Sealed Soul. God hath sealed it in this world for that glory , into which it is now to enter at death . All gracious souls are sealed objectively , ( i. e. ) they have those works of grace wrought on their souls , which do ( as but now is said ) ascertain and evidence their Title to glory . And many are sealed formally . That is the spirit helps them clearly to discern their interest in Christ , and all the promises . This both secures heaven to the soul in it self , and becomes also an earnest or pledge of the glory in the unspeakable joys and comforts that it breeds in the soul. So you find , 2 Cor. 1.22 . Who hath sealed us , and given us the earnest of the Spirit in our hearts . Gods sealing us gives high security . His objective seal makes it sure in it self , his formal seal makes it so to us . But if over and above all this , he will please as a fruit of that his sealing , to give us those heavenly unexpressible joys and comforts which are the fruit of his formal sealing work , to be an earnest , a foretast and hansel of that glory how can the soul that hath found all this , doubt in the least of a rejection by its God , when at death it comes to him ? surely if God have sealed , he will not refuse you . If he have given you his earnest , he will not shut you out . Gods earnest is not given in Jest. Fifthly , Moreover , every gratious soul may confidently cast it self into the arms of its God when it goes hence , with Father , into thy hands I commit my Spirit . For as much as every gratious soul is a soul in Covenant with God , and God stands obliged by his Covenant and Promise to such not to cast them out when they come unto him . As soon as ever thy soul became his by regeneration , that Promise became its own , Heb. 13.5 . I will never leave you , nor forsake you . And will he leave the soul now at a pinch , when it never had more need of a God to stand by it than it hath then : every gratious soul is entitled to that Promise , Ioh. 14.3 . I will come again and receive you to my self . And will he fail to make it good , when the time of the Promise is come , as at death it is ? It cannot be . Multitudes of Promises , the whole Covenant of Promises give security to the soul against the fears of rejection , or neglect by God. And the souls dependance upon God , and hanging upon a promise , it s every rolling it self upon God from the incouragement the word gives it , adds to the ingagement upon God. When he sees a poor soul that he hath made , redeemed , sanctified , sealed , and by solemn Promise engaged himself to receive , coming to him at death , rolling it self upon his faithfulness that promised , saying as David , 2 Sam. 23.5 . Though , Lord , there be many defects in me , yet thou hast made a Covenant with me , well order'd in all things and sure ; and this is all my salvation , and all my hope . Lord , I am resolved to send out my soul in an act of Faith. I will venture it upon the credit of thy Promise . How can God refuse such a soul ? How can he put it off when it so puts it self upon him ? Sixthly , But this is not all , the gratious soul sustains many intimate and dear relations to that God into whose hands it commends it self at death . It 's his Spouse , and the consideration of such a day of Espousals may well encourage it to cast it self into the bosom of Christ , its head and husband . It is a member of his body , flesh and bones , Eph. 5.30 . It is his child he its everlasting Father , Isai. 9.6 . It 's his friend . Hence forth saith Christ I call you not servants , but friends , Joh. 15.15 . What confidence may these and all other the dear relations Christ owns to the renewed soul beget in such an hour as this is . What husband can throw off the dear wife of his bosom , who in distresses casts her self into his arms ! What Father can shut the door upon a dear child that comes to him for refuge , saying , Father , into thy hands I commit my self ! Seventhly , and Lastly , The unchangableness of Gods love to his people gives confidence they shall in no wise be cast out . They know Christ is the same to them at last , he was at first . The same in the pangs of death , as he was in the comforts of life . Having loved his own which were in the world , he loved them to the end . Ioh. 13.1 . He doth not love as the world loves , only in prosperity . But they are as dear to him when their beauty and strength is gone , as when it was in the greatest flowrish . If we live , we live to the Lord ; and if we die , we die to the Lord ; so then , whether we live , or die ; we are the Lords , Rom. 14.8 . take in all these things and weigh them both apart , and together and see whether they amount not to a full evidence of the truth of this point , that dying believers are both warranted and incouraged to commend their souls into the hands of God. Whether they have not every one of them cause to say as the Apostle did , 2 Tim. 1.12 . I know whom I have believed , and am perswaded , that he is able to keep that which I have committed to him against that day . The improvements of all this you have in the following practical Diductions . Diduction 1. Are dying believers only warranted and encouraged thus to commend their souls into the hands of God. What a sad straight then must all dying unbelievers be in about their souls ? Such souls will fall into the hands of God , but that 's their misery , not their priveledge . They are not put by faith into the hands of mercy , but fall by sin into the hands of justice . Not God , but the Devil is their Father , Iob. 8.44 . Whither should the child go , but to its own Father ? They have not one of those forementioned encouragements to cast themselves into the hands of God , except the naked relation they have to God as their Creator , and that 's as good as none , without the new creation . If they have nothing but this to plead for their salvation , the Devil hath as much to plead as they . It 's the new creature that brings the first creation into repute again with God. O dismal ! O deplorable case ! A pool soul is turning out of house and home and knows not where to go . It departs and immediately falls into the hands of justice . The Devil stands by waiting for such a soul whom God will throw to him , as a Dog for a crust . Little , ah little do the friends of such a one think whilst they are honouring his dust by a splendid and honourable funeral , what a case that poor soul is in that lately dwelt there ; and what fearful straights , and extremities it is now exposed to . They will cry indeed , Lord , Lord , open to us , Matth. 7.22 . But to how little purpose are their vain cries . Will God hear him when he cries Iob. 27.9 . It 's a lamentable case . Diduction 2. Will God gratiously accept , and faithfully keep what the Saints commit to him at death , how careful then should they be to keep what God commits to them , to be kept for him while they live . You have a great trust to commit to God when you die , and God hath a great trust to commit to you whilst you live , you expect that he should faithfully keep what then you shall commit to his keeping ; and he expects you should faithfully keep , what he now commits to your keeping . O keep what God commits to you , as you expect he should keep your souls when you commit them unto him . If you keep his truths , he will keep your souls . Because thou hast kept the word of my patience , I also will keep thee , &c. Rev. 3.10 . Be faithful to your God , and you shall find him faithful to you . None can pluck you out of his hand , see that nothing wrest his truths out of your hands . If we deny him , he also will deny us , 2 Tim. 2.12 . Take heed lest those estates you have gotten as a blessing attending the Gospel , prove a temptation to you to betray the Gospel . Religion ( saith one ) brings forth Riches , but the Daughter devours the Mother . How can you expect acceptance with God , who have betrayed his truth , and dealt perfidiously with him ? Diduction 3. If believers may safely commit their souls into the hands of God , How confidently may they commit all lesser interests , and lower concernments into the same hand . Shall we trust him with our souls , and not with our lives , liberties or comforts ? Can we commit the treasure to him , and not a trifle ? Whatever you enjoy in this world , is but a trifle to your souls . Sure if you can trust him for eternal life for your souls , you may much more trust him , for the daily bread for your bodies . I know it is objected that God hath made over temporal things to his people upon conditional promises , and an absolute faith can never be grounded upon conditional promises . But what means this objection ? Let your faith be but suitable to these conditional promises , that is , believe they shall be made good to you , so far as God sees them good for you . Do you but labour to come up to those conditions required in you , and thereby God will have more glory , and you more comfort . If your prayers for these things proceed from pure ends the glory of God , not the satisfaction and gratification of your lusts . If your desires after them be moderate as to the measure , content with that proportion the infinite wisdom sees fittest for you . If you take Gods way to obtain them , and dare not strain Conscience , or commit a sin , though you should perish for want . If you can patiently wait Gods time for enlargements from your straits , and not make any sinful haste . You shall be surely supplied . And he that remembers your souls will not forget your bodies . But we live by sense and not by faith . Present things strike our affections more powerfully than the invisible things that are to come . The Lord humble his people for this . Diduction 4. Is this the priveledge of believers , that they can commit their souls to God in a dying hour , then how pretious , how useful a grace is faith to the pleople of God both living and dying ! All the graces have done excellently , but faith excels them all . Faith is the Phoenix grace , the Queen of graces . Deservedly is it stiled pretious faith , 2 Pet. 1.1 . The benefits and priviledges of it in this life are unspeakable ; and as there is no comfortable living , so no comfortable dying without it . First , While we live and converse here in the world , all our comfort and safety is from it , for all our union with Christ the fountain of mercies and blessings is by faith . Eph. 3.17 . That Christ may dwell in your hearts by faith . No faith , no Christ. All our communion with Christ is by it . He that cometh to God must believe . Heb. 11.6 . The souls life is wrapt up in this communion with God ; and that communion in faith . All communications from Christ depend upon faith ; for look as all communion is founded in union , so from our union and communion , are all our communications . All communications of quicknings , comforts , joy , strength , and whatsoever serves to the well-being of the life of grace are all through that faith which first knit us to Christ , and still maintains our communion with Christ , believing we rejoyce . 1 Pet. 1.8 . The inner man is renewed whilst we look to the things that are not seen , 2 Cor. 4.18 . Secondly , And as our life and all the supports and comforts of it here are dependent on faith ; so you see our death as to the safety and comfort of our souls then depends upon our faith . He that hath no faith cannot commit his soul to God , but rather shrinks from God. Faith can do many sweet offices for your souls upon a death bed , when the light of this world is gone , and all joy ceases on earth . It can give us sights of things invisible in the other world , and those sights will breathe life into your souls amidst the very pangs of death . Reader , do but think what a comfortable foresight of God and the joys of salvation , will be to thee , when thine eye-strings are breaking . Faith cannot only see that beyond the grave which will comfort , but it can cling about its God , and clasp Christ in a promise when it feels the ground of all sensible comforts trembling and sinking under thy feet . My heart and my flesh faileth , but God is the strength ( or rock ) of my heart and my portion for ever . Reeds fail , but the rock is firm footing . Yea , and when the soul can no longer tabernacle here it can carry the soul to God , cast it upon him , with Father into thy hands I commend my spirit . O pretious faith ! Diduction 5. Do the souls of dying believers commend themselves into the hands of God. Then let not the surviving relations of such sorrow as men that have not hope . A Husband , a Wife , a Child , is rent by death out of your arms , well , but consider into what arms , into what bosom they are commended . Is it not better for them to be in the bosom of God , than in yours ? Could they be spared so long from Heaven as to come back again to you but one hour , how would they be displeased to see your tears , and hear your cries and sighs for them ! They would say to you , as Christ said to the daughters of Ierusalem , weep not for me , but weep for your selves and your children . I am in a safe hand , I am out of the reach of all storms and troubles . O did you but know what their state is , who are with God , you would be more than satisfied about them . Diduction 6. Lastly , I will close all with a word of counsel . Is this the priviledge of dying believers to commend their souls into the hands of God. Then as ever you hope for comfort or peace in your last hour , see that your souls be such as may be then fit to be commended into the hands of an holy and just God. See that they be holy souls . God will never accept them , if they be not holy . Without holiness no man shall see God. Heb. 12.24 . He that hath this hope , ( viz. to see God ) purifieth himself even as he is pure , 1 Joh. 3.3 . Indeavours after holiness are inseparably connected with all rational expectations of blessedness . Will you put an unclean filthy defiled thing into the pure hand of the most holy God ? O see they be holy , and already accepted in the beloved , or wo to them when they take their leaves of those tabernacles they now dwell in . The gratious soul may confidently say then , Lord Iesus , into thy hands I commend my spirit . O let all that can say so then , now say , Thanks be to God for Iesus Christ. The THIRTY SEVENTH SERMON . JOH . XIX . XL , XLI , XLII . Then took they the body of Iesus , and wound it in linen cloaths with the spices , as the manner of the Iews is to bury : Now in the place where he was crucified there was a garden , and in the garden a new Sepulchre ; wherein was never man yet laid . There laid they Iesus therefore , because of the Iews preparation day , for the Sepulchre was nigh at hand . YOU have heard the last words of dying Jesus , commending his spirit into his Fathers hands : and now the life of the world hangs dead upon a Tree . The light of the world for a time muffled up in a dismal cloud . The Son of Righteousness set in the region and shadow of Death . The Lord is dead , and he that wears the keys of the grave at his girdle , is now himself to be lockt up in the grave . All you that are the friends and Lovers of Jesus , are this day invited to his ●●neral . Such a funeral as never was since Graves were first digged . Come see the place where the Lord lay . There are six remarkable particulars about this funeral in these three verses . The preparations that were made for it , and that was mainly in two particulars viz. the begging and perfuming of the body . His body could not be buried , till by begging his friends had obtain'd it is as a favour from his Judge . The dead body was by Law in the power of Pilate who adjudged it to death , as the bodies of those that are hanged , are in the power of the Judge to dispose of them as he pleases . And when they had gotten it from Pilate , they winde it in fine linen cloaths with Spices . But what need of Spices to perfume that blessed body . His own Love was perfume enough , to keep it sweet in the remembrance of his people to all generations . However by this they will manifest as they are able , the dear affection they have for him . The bearers that carried his body to its Grave , Ioseph of Arimathea , and Nicodemus , two secret Disciples . They were both men of estate and honour . None could imagine that these would have appeared at a time of so much danger , with such boldness for Christ. That ever they would have gone openly and boldly to manifest their love to Christ when dead , who were afraid to come to him ( except by night ) when he was living . But now a spirit of Zeal and courage is come upon them , when those that made greater and more open confessions of him are gone . Thirdly , The attendants who followed the Hearse , were the women that followed him out of Galilee . Among whom the two Marys , and the Mother of Zebedes children ( whom Mark calls Salome ) are only named . Fourthly , The Grave or Sepulcher where they laid him . It was in Iosephs new Tomb , which he had prepared in the garden near unto Golgotha , where our Lord died . Two things are remarkable about this Tomb. It was anothers Tomb , and it was a new Tomb. It was anothers . For as he had not an house of his own wherein to lay his head whilst he lived , so he had not a Tomb of his own , to lay his body in when dead . As he lived in other mens houses , so he lay in another mans Tomb. And it was a new Tomb wherein never man was yet laid . Doubtless there was much of providence in this , for had any other been laid there before him , it might have proved an occasion both to shake the Credit , and slur the glory of his Resurrection , by pretending it was some former body , and not the Lords , that rose out of it . In this also divine providence had a respect to that Prophesie , Esa. 53.9 . Which was to be fulfill'd at this funeral . He made his Grave with the rich , because he had done no violence , &c. Fifthly , The disposition of the body in that Tomb. 'T is true , there is no mention made of the groans and tears with which they laid him in his Sepulcher , yet we may well presume they were not wanting in plentiful expressions of their sorrow that way . For as they wept , and smote their breasts when he dyed , Luk. 23.48 . So do doubt they laid him with melting hearts , and flowing eyes in his Tomb , when dead . Sixthly , And lastly , the last remarkable particular in the Text is the solemnity with which his funeral rites were performed , and they were all suitable to his humbled state . It was indeed a funeral as decently order'd as the straights of time and state of things would then permit : but there was nothing of pomp or outward state at all observed . Few marks of honour set by men upon it . Only the heavens adorned it with diverse miraculous works , which in their proper place will be spoken to . Thus was he laid in his Grave where he continued for three incompleat daies and nights in the territories of Death , in the Land of darkness and forgetfulness . Partly to correspond with Ionah his Type , and partly to ascertain the world of the reality of his Death . Whence our observation is DOCT. That the dead Body of our Lord Iesus Christ was decently interr'd , by a small number of his own Disciples ; and continued in the state of the dead for a time . This Observation containing matter of fact , and that so plainly and faithfully delivered to us by the Pens of the several Evangelists ; we need do no more to prepare it for our use , than to satisfie these two inquiries , why had Christ any funeral at all , since his Resurrection was so soon to follow his Death ? And what manner of funeral Christ had ? First , Why had Christ any funeral at all , since he was to rise again from the dead within that space of time that other men commonly have to lie by the wall , before their interment ; and had it continued longer unburied , it could see no corruption , having never been tainted by sin . Why , though there was no need of it at all upon that account that a funeral is needful for other bodies ; yet there were these four weighty ends and Reasons of it . Reason 1. First , It was necessary Christ should be buried , to ascertain his death , else it might have been looked upon as a Cheat. For as they w●re ready enough to impose so gross a Cheat upon the world at his Resurrection , That the D●sciples came by night and stole him away : much more would they have denied at once the reality both of his death and Resurrection , had he not been so perfumed and interred : but this cut off all pretentions . For in this kind of embalming his mouth , ears , nostrils were all filled with their Spices and odours . Bound up in Linen , and laid long enough in the Tomb to give full assurance to the world of the certainty of of his death . So that there could be no latent principle of life in him . Now since our eternal life is wrapt up in Christs death , it can never be too firmly established . To this therefore we may well suppose providence had special respect in his burial , and the manner of it . Reason 2. Secondly , He must be buried to fulfill the Types , and Prophesies that went before . His abode in the Grave was prefigured by Ionahs abode three daies and nights in the belly of the Whale , Matth. 12.40 . So must the Son of man be three daies , and threee nights in the heart of the earth . Yea , the Prophet had described the very manner of his funeral , and long before he was born foretold in what kind of Tomb his body should be laid , Isa. 53.9 . He made his Grave with the wicked and with the rich in his death . Pointing by that expression at this Tomb of Ioseph , who was a rich man , and the Scriptures cannot be broken . Reason 3. Thirdly , He must be buried to compleat his humiliation ; this being the lowest step he could possibly descend in his abased state . They have brought me to the dust of Death . Lower he could not be laid , and so low he must lay his blessed head ; else he had not been humbled to the lowest . Reason 4. Fourthly , But the great end and reason of his interment was the conquering of Death in its own dominion , and territories ; which victory over the Grave furnisheth the Saints with that triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song of deliverance , 1 Cor. 15.55 . O Death , where is thy Sting ! O Grave , where is thy De●truction ! Our Graves would not be so sweet and comfortable to us , when we come to lie down in them ; if Jesus had not layen there before us , and for us . Death is a Dragon , the Grave its Den ; a place of dread and terror : but Christs goes into its Den , there grapples with it , and for ever overcomes it . Disarms it of all its terror , and not only makes it cease to be enemical , but to become exceeding beneficial to the Saints . A bed of rest and a perfumed bed . They do but go into Christs bed , where he lay before them . For these ends he must be buried . Secondly , Next let us inquire what manner of funeral Christ had . And if we intently observe it , we shall find many remarkable properties in it . First , We shall find it to be a very obscure and private funeral . Here was no external pomp or gallantry . Christ affected it not in his life , and it was no way suitable to the ends and manner of his death . Humiliation was designed in his death . And state is inconsistent with such an end . Besides he dyed upon the Tree , and persons so dying don 't use to have much ceremony and state at their funerals . Three things shew it to be a very humble and obscure funeral , as to what concerned outward glory , with which the great ones of the earth are usually interred . For First , The dead body of the Lord was not brought from his own house , as other mens commonly are ; but from the Tree . They beg'd it of his Judge . As who should say go bring the Corps from Tyburn . Had they not obtained this favour from Pilate , it must have been buried in Golgotha . It had been tumbled into a pit , digged under the Cross. Secondly , As it was first beg'd , then buried ; so it was attended with a very poor train . A few sorrowful women followed the Bier . Other men are accompanied to their Graves by their Relations , and Friends . The Disciples were all scattered from him . Affraid to owne him dying , and dead . Thirdly , And these few that were resolved to give him a funeral , are forced , by reason of the straights of time , to do it in shuffling haste . Time was short , they take the next sepulcher they can get , and hurry him away that evening into it . For the preparation for the Passover was at hand . This was the obscure ●uneral which the body of the Lord had . Thus was the Prince of the Kings of the earth , who hath the Keys of Death and Hell , laid into his Grave . Secondly , Yet though men could bestow little honour upon it , the heavens bestowed several marks of honour upon it . Adorn'd it with divers Miracles which wiped off the reproach of his dea●h from him . These Miracles were antecedent to his interment , or concomitants of it . First , There was that extraordinary and preternatural Eclipse of the Sun. Such an Eclipse as was never seen since it first shone in heaven . The Sun fainted at the sight of such a ruful spectacle and cloathed the whole heaven in black . The sight of this caused a great Philosopher , who was then far from the place where this unparallel'd Tragedy was acting , to cry out upon the sight of it , either the God of nature now suffers , or the frame of the world is now dissolved . The same Dionysius writing to Apollophanes a Philosopher , who would not embrace the Christian Faith , thus goes about to convince him . What thinkest thou ( saith he ) of the Eclipse when Christ was Crucified ? Were we not both of us then at Heliopolis ? and standing in the same place , did we not see the Moon in a new manner following the Sun ; and not in the time of conjunction , but from the ninth hour until the evening , by a reason unknown in nature , directly opposite to the Sun ? Didst thou not then being greatly terrified say unto me , O my Dionysius , what strange commutations of the heavenly bodies are these ! Such a preternatural Eclipse is remembred in no other History . For it was not in time of conjunction , but opposition ; the Moon being then at full . From the sixth , to the ninth hour the Sun and Moon were together in the midst of heaven ; but in the evening she appeared in the East , her own place , opposite to the Sun. And then miraculously returning from East to West , did not pass by the Sun and set in the West before it ; but kept it company for the space of three hours , and then returned to the East again . And whereas in all other natural Eclipses , the Eclipse alwaies begins on the western part of the body of the Sun , and that part is also first cleared ; it was quite contrary in this ; for though the Moon were opposite to the Sun , and distant from it the whole breadth of heaven ; yet with a miraculous swiftness it overtook the Sun , and darkned first the Eastern part of it ; and soon prevailed over its whole body . Which caused darkness over all the the Land , that is say some over the whole Earth , or as others , over the whole Land of Iewry . Or as others , over the whole Horizon , and all places of the same altitude , and latitude . Which is most probable . Secondly , And as Christs funeral was adorned with such a miraculous Eclipse , which put the heavens and earth into a mourning ; so the rocks did rend , the vail of the Temple rent in twain from top to bottom . The graves opened , and the dead bodies of many Saints arose and went into the holy City and were seen of many . The rending of the Rocks was a sign of Gods fierce indignation , Nahum . 1.6 . And a discovery of the greatness of his power ; shewing them what they deserved , and what he could do to them that had committed this horrid fact ; though he rather chose at this time to shew the dreadful effects of it upon inanimate Rocks , than Rocky hearted sinners . But especially it served to convince the world that it was none other but the Son of God that dyed . Which was farther manifested by these concomitant Miracles . As for the rending in twain of the vail . It was a notable Miracle , plainly shewing that all ceremonies were now accomplished , and abolished . No more vails now . As also that believers have now most free access into heaven . At that very instant when the vail rent , the High Priest was officiating in the most holy place , and the vail which hid him from the people , being rent ; they might freely see him about his work in the holy of holies . A lively Emblem of our High Priest , whom now we see by faith in the heavens , there performing his intercession work for us . The opening of the Graves , plainly shew'd the design and end of Christs going into it . That it might not have dominion over the bodies of the Saints , but being vanquisht and destroyed by Christ , le ts go all that are his , whom he ransomed from the Grave as a prey out of its paws . A Specimen whereof was given in those holy ones that rose at that time , and appeared to many in the holy City . Thus was the funeral of our Lord performed by men ; Thus was i● adorned by Miracles from heaven . Vse . And now we have seen Jesus interred . He that wears at his girdle the Keys of Hell and Death , himself locked up in the Grave . What shall I say of him whom they now laid in the Grave ? Shall I undertake to tell you what he was ? What he did , suffered , and deserved ? Alas ! The tongues of Angels must pause and stammer in such a work . I may truly say as Nazianzen said of Basil , no tongue but his own can sufficiently commend and praise him . He is a Sun of righteousness , a fountain of life , a bundle of Love. Of him it might be said in that day , Here lies the lovely Jesus in whom is treasured up whatsoever an angry God can require for his satisfaction , or an empty creature for his perfection . Before him was none like him , and after shall none arise comparable to him . If every leaf , and spire of grass ( saith one ) nay all the Stars , Sands , and Atomes were so many Souls and Seraphims ; whose love should double in them every moment to all eternity ; yet would it fall infinitly short of what his worth and excellency exacts . Suppose a creature compos'd of all the choice endowments that ever dwelt in the best of men since the Creation of the World , in whom you find a meek Moses , a strong Sampson , a faithful Ionathan , a beautiful Absolom , a rich and wise Solomon ; nay , and add to this , the understanding , strength , agility , splendor , and holiness of all the Angels : it would all amount but to a dark shadow , of this incomparable Jesus . Who ever weighed Christ in a pair of ballances ( saith another ) who hath seen the foldings and plyes , the heights , and depths of that glory which is in him ? O for such a heaven , as but to stand afar off , and see , and love , and long for him , while times thred be cut , and this great work of Creation dissolved ! — O if I could yoke in among the thick of Angels , and Seraphims , and now glorified Saints , and could raise a new Love song of Christ , before all the world . I am pained with wondering at new opened treasures in Christ. If every finger , member , bone , and joynt were a torch burning in the hottest fire in hell ; I would they could all send out love praises , high songs of praise for ever more to that plant of renown , to that Royal and high Prince Jesus my Lord. But alas , his love swelleth in me , and finds no vent . — I marr his praises , nay , I know no comparison of what Christ is , and what he is worth . All the Angels , and all the glorified , praise him not so much as in halves . Who can advance him , or utter all his praise ? — O if I could praise him , I would rest content to die of Love for him . O would to God I could send in my praises to my incomparable well beloved , or cast my Love songs of that matchless Lord Jesus over the walls , that they might light in his lap , before men and Angels . — But wh●n I have spoken of him till my head rive , I have said just nothing . I may begin again . A God-head , a God-head is a worlds wonder . Set ten thousand thousand new made worlds of Angels and Elect men , and double them in number ten thousand thousand thousand times ; let their hearts and tongues be ten thousand times more agile and large than the hearts and tongues of the Seraphims that stand with six wings before him ; when they have said all for the glorifying and praising of the Lord Jesus ; they have spoken little or nothing . O if I could wear this tongue to the stump in extolling his highness . But it is my daily sorrow that I am confounded with his incomparable Love. Thus have his enamoured friends faintly expressed his excellencies , and if they have therein done any thing , they have shewn the impossibility of his due praises . Come and see believing souls , look upon dead Jesus in his winding-sheet , by Faith ; and say , Lo this is he of whom the Church said , my beloved is White and Ruddy , his ruddiness is now gone , and a death pale hath prevailed over all his body : but still as lovely as ever , yea altogether lovely . If David lamenting the death of Saul and Ionathan , said , Daughters of Ierusalem weep over Saul , who cloathed you in Scarlet , with other delights ; who put on ornaments of Gold upon your apparel . Much rather may I say , children of Sion , weep over Jesus , who cloathed you with righteousness , and garments of Salvation . This is he who quitted the throne of glory , left the bosom of unspeakable delights ; came in a body of flesh , produced in perfect holiness ; brake through many and great impediments , ( thy great unworthiness , the wrath of God and man ? by the strength of love ; to bring salvation home to thy soul. Can he that believingly considers this do less than faint at the sense of that love that brought him to the dust of death , and cry out with that Father , my Love was Crucified ? But I will insist no longer upon generals , but draw down the particulars of Christs Funeral to your use in the following Corollaries . Corollary 1. Was Christ buried in this manner , then a decent and mournful Funeral ( where it can be had ) is laudable among Christians . I know the souls of the Saints have no concernment for their bodies , nor are they solicitous how the body is treated here ; yet there is a respect due to them , as they are the Temples wherein God hath been serv'd and honoured , by those holy souls that once dwelt in them . As also upon the account to their relation to Christ , even when they lie by the walls . And the glory that will be one day put upon them , when they shall be changed , and made like unto Christs glorious body . Upon such special accounts as these their bodies deserve an honourable treatment , as well as upon the account of humanity , which owes this honour to the bodies of all men . To have no funeral is accounted a Judgement , Eccles. 7.4 . Or to be tumbled into a pit without any to lament us , is lamentable . We read of many solemn and * mournful funerals in Scripture , wherein the people of God have affectionatly paid their respects and honours to the dust of the Saints ; as men that were deeply sensible of their worth , and how great a loss the world sustains by their remove . Christs funeral had as much of decency and solemnity in it , as the time would permit ; though he was a stranger to all pomp , both in life and death . Corollary . 2. Did Ioseph and Nicodemus so boldly appear at a time of so much danger to beg the body , and give it a funeral , let it be for ever a caution to strong Christians not to despise , or glory over the weak . You see here a couple of poor , low spirited , and timorous persons ; that were afraid to be seen in Christs company when the other disciples professed their readiness to die with him : yet those flee , and these appear for him , when the trial comes indeed . If God desert the strong , and assist the weak ; the feeble shall be as David , and the strong as tow . I speak not this to discourage any man from striving to improve inherent grace to the utmost . For it 's ordinarily found in experience , that the degrees of assisting grace , are given out according to the measures of inherent grace : but I speak it to prevent a sin incident to strong Christians , which is to despise the weak , which God corrects by such instances and examples as this before us . Corollary 3. Hence we may be assisted in discerning the depths of Christs humiliation for us . And see from what , to what his love brought him . It was not enough that he who was in the form of God , became a creature ; which was an infinite stoop , nay to be made a man , an inferior order of creatures . Nay to be a poor man , to spend his daies in poverty and contempt . But also to be a Dead corps for our sake . O what manner of love is this ! Now the deeper the humiliation of the Son of God was , the more satisfactory to us it must needs be . For as it shews us the hainousness of sin that deserves all this , so the fulness of Christs satisfaction whereby he makes up that breach . O it was a deep humiliation indeed . How unlike himself is he now become ! Doth he look like the Son of God ? What , the Son of God whom all the Angels adore to be shuffled by three or four persons into his Grave in an evening . To be carried from Golgotha to the Grave in this manner . And there lie as a captive to Death for a time . Never was the like change of conditions , never such an abasement heart of in the world . Corollary 4. From this Funeral of Christ results the purest and strongest consolation and incouragement to believers , against the fears of Death and the Grave . If this be so , that Jesus hath layen in Grave before you ; let me say then to you as the Lord spake to Iacob , Gen. 46.2 , 3. Fear not to go down to Egypt , for I will go down with thee , and will surely bring thee up thence . So here , fear not believer to go down to the Grave , for God will be with thee there , and will surely bring thee up thence . This consideration that Jesus Christ hath layen in the Grave himself , gives manifold encouragement to the people of God , against the terrors of the Grave . First , The Grave received , but could not destroy Jesus Christ. Death swallow'd him , as the Whale did Ionah his Type ; but could not digest him , when it had swallow'd him but quickly delivered him up again . Now Christ lying in the Grave , as the common head and representative of believers , what comfort should this inspire into their hearts . For as it fared with Christs personal , so it shall with Christs mystical . It could not retain him , it shall not for ever retain them . This Resurrection of Christ out of his , is the very ground of our hope for a Resurrection out of our Graves . Christ is risen from the dead , and become the first fruits of them that slept , 1 Cor. 15.20 . Secondly , As the union betwixt the body of Christ and the divine nature was not dissolved ; when that body was laid in the Grave ; so the union betwixt Christ and believers is not , cannot be dissolved when their bodies shall be laid in their Graves . It 's true the natural union betwixt his soul and body was dissolved for a time , but the Hypostatical union was not dissolved , no , not for a moment . That body was the body of the Son of God when it was in the Sepulchre . In like manner , the natural union betwixt our souls and bodies is dissolved by death , but the mystical union betwixt us and Christ , yea betwixt our very dust and Christ , can never be dissolved . Thirdly , As Christs body when it was in the Grave , did there rest in hope , and was assuredly a partaker of that hope . So it shall fare with the dead bodies of the Saints , when they lay them down also in the dust . My flesh also shall rest in hope , saith Christ , Psal. 16.9 , 10 , 11. In like manner , the Saints commit their bodies to the dust in hope . The righteous hath hope in his death , Pro. 14.32 . And as Christs hope was not a vain hope , so neither shall their hope be in vain . Fourthly , And lastly , Christs lying in the Grave before us , hath quite changed and altered the nature of the Grave . So that it is not what it was . It was once a part of the Curse , Dust thou art , and unto dust thou shalt return , was a part of the threatening and curse for sin . The Grave had the nature and use of a prison , to keep the bodies of sinners against the great Assizes ; and then deliver them up into the hands of a great and terrible God. But now it 's no prison , but a bed of rest . Yea , and a perfumed bed , where Christ lay before us . Which is a sweet consideration of the Grave indeed . They shall enter into peace , they shall rest in their beds , Isa. 57.2 . O then let not believers stand in fear of the Grave . He that hath one foot in heaven , need not fear to put the other into the Grave . Though I go down to the valley of the shadow of Death I will fear no evil , for thou art with me , Psal. 23. Indeed , the Grave is a terrible place to them that are out of Christ. Death is the Lords Serjeant to arrest them . The Grave is the Lords Prison to secure them . When death draws them into the Grave , it draws them thither as a Lion doth his prey into the den to devour it . So you read Psal. 49.14 . Death shall feed ( or prey ) upon them . Death there raigns over them in its full power , Rom. 5.14 . And though at last it shall render them again to God , yet it were better for them to lie everlastingly where they were , than to rise to such an end . For they are brought out of their Graves , as a condemned Prisoner out of the Prison , to go to execution . But the case of the Saints is not so . The Grave ( thanks be to our Lord Jesus Christ ) is a priviledged place to them while they sleep there , and when they awake , it will be with singing . When they awake , they shall be satisfied with his likeness . Corollary 5. Lastly , Since Christ was laid in the Grave , and his people reap such priviledges by it , as ever you expect rest or comfort in your Graves , see that you get Vnion with Christ now . It was an ancient custom of the Jews to put rich treasures into the Graves , with their friends , as well as to bestow much upon their Sepulchers . It 's said Hircanus opened Davids Sepulchre , and took cut of it three thousand Talents of Gold and Silver . And to this sence many interpret that act of the Chaldeans , Ier. 8.1 . At that time saith the Lord , they shall bring out the bones of the Kings of Iudah , and the bones of his Princes , &c. And shall spread them before the Sun and Moon , &c. This is rather conceiv'd to be an act of Covetousness , than Cruelty . They shall ransack their Graves for the treasure that is hid there among their bones . It 's possible the case so stands with many of you , that you have no great matter to bestow upon your funerals , nor are they like to be splendid ; no stately monuments , no hidden treasures , but if Christ be yours , you carry that with you to your Graves , which is better than all the Gold and Silver in the world . What would you be the better if your Coffin were made of beaten Gold , or your Grave-stone set thick with glittering Diamonds ? But if you die in the Lord , ( i. e. ) interested in , and united to the Lord ; you shall carry six grounds of Comfort with you to your Graves , the least of which is not to be purchased with the wealth of both Indies . First , The first ground of comfort which a believer carries with him to the Grave is , that the Covenant of God holds firmly with his very dust , all the daies of its appointed time in the Grave . So much Christ tells us , Matth. 22.31 , 32. I am the God of Abraham , and the God of Isaac , and of Iacob . God is not the God of the Dead , but the God of the Living , q. d. Abraham , Isaac , and Iacob , are naturally dead , but in as much as God long after their deaths , proclaimed himself their God still ; therefore they are all alive , foederally alive to God. They live , that is , their Covenant relation lives still . Whether we live , or whether we die ( saith the Apostle ) we are the Lords , Rom. 14.7 , 8 , 9. Now what an encouragement is here ! I am as much the Lords in the state of the dead , as I was in the state of the living . Death puts an end to all other relations and bonds , but the bond of the Covenant rots not in the Grave . That dust is still the Lords . Secondly , As Gods Covenant with our very bodies is indissolvable , so Gods love to our very dust is inseparable . I am the God of Abraham , God looks down from heaven into the Graves of his Saints with delight , and looks on that pile of dust with complacency , which those that once loved it , cannot behold without loathing . The Apostle is express , Rom. 8.33 . That death separates not the believer from the love of G●d . As at first it was not our natural comliness or beauty that drew or engaged his love to us , so neither will he cease to love us , when that beauty is gone , and we become objects of loathing to all flesh . When a Husband cannot endure to see a Wife , or a Wife her Husband ; but saith of them that were once dear and pleasant , as Abraham of his beloved Rachel , bury my dead out of my sight . Yet then the Lord delights in it as much as ever . The Gold-Smith doth not value the dust of his Gold , as Gold values the dust of his Saints , for all these pretious particles are united to Christ. Thirdly , As Gods love will be with you in the Grave , so Gods providence shall take order about your Graves . When it shall be dig'd for you . And be sure he will not dig your Graves , till you are fit to be put into them . He will bring you thither in the best time , Iob 5.26 . Thou shalt come to thy Grave as a Shock of Corn in its season . You shall be ripe and ready before God house you there . It 's said of David , that after he had served his generation by the will of God , he fell asleep , Acts 13.36 . O what a holy and wise will is that will of God , that so orders our death ? And how equal is it that our will should be concluded by it . Fourthly , If you be in Christ , as Gods Covenant holds with you in the Grave , his love is inseparable from your dust , his providence shall give order when it shall be digged for you ; so in the next place , his pardons have loosed all the bonds of guilt from you , before you lie down in the Grave . So that you shall not die in your sins . Ah friends , what a comfort is this ? That you are the Lords Free-men in the Grave ? Sin is a bad bed-fellow , and a worse Grave-fellow . It 's a grievous threatning , Ioh. 8.24 . You shall die in your sins . Better be cast alive into a pit among Dragons and Serpents , than dead into your Graves among your Sins . O what a terrible word is that , Iob 20.11 . His bones are full of the sins of his youth , which shall lie down with him in the dust . But from the company of sin in the Grave , all the Saints are delivered . Gods full , free , and final pardons have shut guilt out of your Graves . Fifthly , When ever you come to your Graves , you shall find the enmity of the Grave slain by Christ. It is no enemy ; nay you will find it friendly , a priviledged place to you . It will be as sweet to you that are in Christ , as a so●t bed in a still quiet Chamber , is to one that 's weary and sleepy . Therefore it 's s●id , 1 Cor. 3.21 , 22. Death is yours . Yours as a priviledge . Your friend . There you shall find sweet rest in Jesus . Be hurried , pained , troubled no more . Sixthly , To conclude , if in Christ , know this for your Comfort , that your own Lord Jesus Christ keeps the Keys of all the Chambers of Death , and as he unlocks the door of Death , when he lets you in ; so he will open it again for you , when you awake to let you out ; and from the time he opens to let you in till the time he opens to let you out ; he himself wakes and watches by you while you sleep there . I ( saith he ) have the Keys of Death . O it 's comfortable to hear the Keys gingle in his hand , Rev. 1.18 . O then as you expect peace or rest in the Chambers of Death , get Union with Christ. A Grave with Christ is a comfortable place . The THIRTY EIGHTH SERMON . ISAIAH LIII . II . He shall see the Travel of his Soul and be satisfied WE are now arrived at the last particular which we designed to speak to in Christs state of humiliation namely the Designs and blessed Ends for which he was so deeply abased . It 's inconsistent with the prudence of a common Agent to be at vast expences of time , pains , and cost ; and not to propound to himself a design worthy of all those expences . And it is much less imaginable that Christ would so stupendiously abase himself , by stooping from the bosom of his Father to the state of the dead , where our last Discourse lef● him , if there had not been some excellent and glorious thing in his eye , the attainment whereof might give him a content and satisfaction equival●nt to all the sorrow● and abasures he endured or it . And so much is plainly carried in this Scripture . He shall see the Travel of his Soul and be satisfied . In which words thr●e things fall under our consideration ▪ First , The travailing pangs of Christ. So the Agonies of his soul , and Torments of his body are fitly call'd ; not only because of the sharpness , and acuteness of them , being in that respect like the birth pangs of a travailing woman , for so this word signifies : But also because they forerun and make way for the birth , which abundantly recompences all those labours . I shall not here insist upon the the pangs and Agonies endured by Christ in the garden , or upon the Cross , which the Prophet stiles the travail of his Soul ; having in the former Sermons open'd it largely in its particulars ; but pass to the Second Thing considerable in these words , and that is the assured fruits , and effects of this his travail . He shall see the travail of his Soul. By seeing understand the fruition , obtainment , or enjoyment of the ends of his sufferings . He shall not shed his blood upon an hazard . His design shall not miscarry , but he shall certainly see the ends he aimed at accomplisht . And Thirdly , This shall yield him great satisfaction , as a woman forgets her sorrow , for joy that a man is born into the world , Joh. 16.21 . He shall see it and be Satisfied . As God , when he had finished the work of Creation , viewed that his work with pleasure and satisfaction , so doth our exalted Redeemer with great contentment behold the happy issues of his hard sufferings . It affords pleasure to a man to see great affairs by orderly conduct brought to happy issues . Much more doth it yield delight to Iesus Christ , to see the results of that most profound wisdom and love wherein he carried on Redemption work . All runs into this DOCT. That all the blessed designs and ends for which the Lord Iesus Christ humbled himself to the death of the Cross , shall certainly be attained , to his full content and satisfaction . My present business is not to prove that Christ shall certainly obtain what he died for , nor to open the great satisfaction and pleasure which will rise to him out of those issues of his death ; but to point at the principal ends of his death , making some brief improvements , as we pass along . First , Then let us enquire into the designs and ends of Christs humiliation , at least , the main and principal ones : and we shall find that as the sprinkling of the Typical blood in the Old Testament , was done for four weighty Ends or Uses ; answerably the pretious and invaluable blood of the Testator and surety of the New Testament , is shed for four weighty Ends also . First , That blood was shed and applied to deliver from danger , Exod. 12.13 . And the blood shall be to you for a token upon the houses where you are , and when I see the blood I will pass over you . And the Plague shall not be upon you , to destroy you when I smite the Land of Egypt . Secondly , That blood was shed to make an attonement betwixt God and the people , Levit. 4.20 . And he shall do with the Bullock , as he did with the Bullock for a sin offering ; so shall he do with this ; and the Priest shall make an attonement for them , and it shall be forgiven them . Thirdly , That blood was shed to purifie persons from their ceremonial pollutions , Levit. 14.6 , 7. He shall dip the Cedar wood , and Scarlet , and Hysop with the living bird in the blood of the bird that was kill'd over the running water , and he shall sprinkle upon him that is to be cleansed from the Leprosie seven times ; and shall pronounce him clean , and shall let the living bird loose in the open field . Fourthly , That blood was shed to ratifie and confirm the Testament or Covenant of God with the people , Exod. 24.8 . And Moses took the blood , and sprinkled it on the people , and said , behold the blood of the Covenant , which the Lord hath made with you concerning all these words . These were the four main Ends of shedding and sprinkling that Typical blood . Sutably , there are four principal Ends of shedding and applying Christs blood . As that Typical blood was shed to deliver from danger , so this was shed to deliver from wrath , even the wrath to come . That was shed to make an attonement , so was this . That was shed to purifie persons from uncleanness , so was this . That was shed to confirm the Testament , so was this . As will appear in the particulars more at large . End 1. First , One principal design and End of shedding the blood of Christ was to deliver his people from danger , the danger of that wrath which burns down to the lowest Hell. So you find , 1 Thes. 1.10 . Even Iesus who delivered us from the wrath to come . Here our misery is both specified , and aggravated . Specifi'd , in calling it wrath , a word of deep and dreadful signification . The damned best und●rstand the importance of that word . And aggravated in calling it wrath to come , or coming wrath . Wrath to come implies both the futurity ▪ and perpetuity of this wrath . It 's wrath that shall certainly and inevitably come upon sinners . As sure as the night follows the day . As sure as the Winter follows the Summer ; so shall wrath follow sin , and the pleasures thereof . Yea , it 's not only certainly future , but when it comes it will be abiding wrath or wrath still coming . When millions of years and Ages are past and gone , this will still be wrath to come . Ever coming , as a r●ver e●er flowing . Now from this wrath to come , hath les●s delivered his people by his death . For that was the price laid down ●or their redemption from the wrath of th● gr●at and terrible God Rom. 5.9 . Much more then being ●ustified by his blood , we shall be saved from wrath through him . The blood of Jesus was the price that ransomed man from his wrath . And it was shed not only to deliver them from wrath to come , but to deliver them freely , fully distinguishingly , and wonderfully from it . First , Freely , by his own voluntary interposition and susception of the mediatorial office , moved thereunto by his own bowels of compaossion ; which yearned over his Elect in their misery . The Saints were once a lost generation , tha● had sold themselves , and their inheritance also ; and had not wherewithall to Redeem either : but they had a near kinsman ( even their elder Brother by the Mothers side ) to whom the right of Redemption did belong ; who being a mighty man of wealth ▪ the heir of all things , undertook to be their Goell ; and out of his own proper substance to Redeem both them and their inheritance . Them to be his own inheritance , Eph. 1.10 . And heaven to be theirs 1 Pet. 1.4 . All this he did most freely , when none mad● supplication to him . No sighing of the prisoners came before him . He design'd it for us before we had a being . And when the purposes of his grace were come to their parturient fulness , then did he freely lay out the infinite treasures of his blood to purchase our deliverance from wrath . Secondly , Christ by death hath delivered his people fully . A full deliverance it is , both in respect of Time and Degrees . A full deliverance in respect of Time. It was not a Reprieve , but a deliverance . He thought it not worth the shedding of his blood to respite the execution for a while . Nay , in the procurement of their eternal deliverance from wrath , and in the purchase of their eternal inheritance , he hath but an even bargain , not a jot more than his blood was worth . Therefore is he become the Author of [ Eternal Salvation ] to them that obey him , Heb. 5.9 . And as it is full in respect of Time , so likewise in respect of Degrees . He died not to procure a mitigation or abatement of the rigor or severity of the sentence , but to rescue his people fully from all degrees of wrath . So that there is no condemnation to them that are in Christ , Rom. 8.1 . All the wrath of God to the last drop , was squeezed out into that bitter cup which Christ drank off , and wrung out the very dregs thereof . Thirdly , This deliverance obtained for us by the death of Christ , is a special and distinguishing deliverance . Not common to all , but peculiar to some ; and they by nature no better than those that are left under wrath . Yea , as to natural disposition , moral qualifications and external endowments often times far inferiour to them that perish . How often do we find a moral righteousness , an harmless innocencie , a pretty ingenuity a readiness to all offices of love ; in them that are notwithstanding less under the dominion of other Lusts , and under the damning sentence of the Law ; whilst on the other side , proud , peevish , sensual , morose , and unpollisht natures , are chosen to be the subjects of this Salvation . You see your calling , brethren , 1 Cor. 1.26 . Fourthly , And lastly , it is a wonderful salvation . It would weary the arm of an Angel to write down all the wonders that are in this salvation . That ever such a Design should be laid , such a project of grace contrived in the heart of God ; who might have suffered the whole species to perish ; That it should only concern man , and not the Angels , by nature more excellent than us ; that Christ should be pitcht upon to go forth upon this glorious Design . That he should effect it in such a way , by taking our nature and suffering the penalty of the Law therein . That our deliverance should be wrought out and finisht when the Redeemer and his design seem'd both to be lost and perished . These with many more are such wonders as will take up eternity it self to search , admire , and adore them . Before I part from this first End of the Death of Christ , give me leave to deduce two useful Corollaries from it , and then proceed to a second . Corollary 1. Hath Christ by Death delivered his people from the wrath to come ? How ingrate and disingenious a thing must it be then for those that have obtain'd such a deliverance as this , to repine and gru●ge at those light afflictions they suffer for a moment upon Christs account in this world ! Alas ! What are these sufferings , that we should grudge at them ? Are they like those which the Redeemer suffered for our deliverance ? Did ever any of us endure for him , what he endured for us ? Or is there any thing you can suffer for Christ in this world , comparable to this wrath to come , which you must have endured , had he not by the price of his own blood rescued you from it ? Reader , wilt thou but make the comparison in thine own thoughts in the following particulars , and then pronounce , when thou hast duly compared . First , What is the wrath of man , to the wrath of God ? What is the Arm of a creature , to the Anger of a Deity ? Can man thunder with an arm like God ? Secondly , What are the sufferings of the vile body here , to the tortures of a S●ul and Body in Hell ? The torments of the Soul , are the very soul of t●rmen●s . Thirdly , What are the troubles of a moment , to that wrath which after Millions of years are gone , will still be call'd wrath to come ? O what compare betwixt a point of hasty Time , and the interminable Duration of vast Eternity ? Fourthly , What compare is there betwixt the intermitting sorrows and sufferings of this life , and the continued uninterrupted wrath to come ? Our troubles here are not constant , there are gratious relaxations , lucid intervals here ; but the wrath to come allows not a moments ease , or mitigation . Fifthly , What light and easie troubles are those which being put into the rank and order of adjuvant causes , work under the influence and blessing of the first cause to the everlasting good of them that love God , compared with that wrath to come , out of which no good effects or issues are possible to proceed to the souls on which it lies ? Sixthly , And lastly how much more comfortable is it , to suffer in fellowship with Christ and his Saints for righteousness sake ; than to suffer with Devils and reprobates for wickedness sake ? Grudge not then O ye that are delivered by Jesus from wrath to come , at any thing ye do suffer , or shall suffer from Christ , or for Christ in this world . Corollary 2. If Jesus Christ hath delivered his people from the wrath to come , how little comfort can any man take in his present enjoyments and accommodations in the world , whilst it remains a question with him whether he be deliver'd from the wrath to come ! It 's well for present , but will it be so still ? Man is a prospecting creature , and it will not satisfie him that his present condition is comfortable , except he have some hope it shall be so hereafter . It can afford a man little content that all is easie and pleasant about him now ; whilst such passages and terrible hints of wrath to come are given him by his own conscience daily . Oh methinks such a thought as this , what if I am reserved for the wrath to come ? Should be to him as the fingers appearing upon the plaister of the wall were to Belteshazzar in the height of a frollick . It 's a custom with some of the Indians when they have taken a prisoner ( whom they intend not presently to eat ) to bring him with great Triumph , into the village where he dwelleth that hath taken him ; and placing him in the house of one that was slain in the Wars , as it were to re-celebrate his funerals , they give him his Wives or Sisters to attend on him , and use at his pleasure . They apparel him gorgeously , and feed him with all the dainty meats that may be had ; affording him all the pleasure that can be devised : when he hath past certain months in all these pleasures , and like a Capon is made fat with delicate fare , they assemble themselves upon some festival day , and in great pomp bring him to the place of execution where they kill , and eat him . Such are all the pleasures and enjoyments of the wicked , which feed them for the day of slaughter . How little stomach can a man have to those dainties that understands the end and meaning of them . Give not sleep therefore to thine eyes , Reader , till thou have got good evidence that thou art of that number whom Iesus hath delivered from wrath to come . Till thou canst say he is a Jesus to thee . This may be made out to thy satisfaction three waies . First , If Iesus have delivered thee from sin the cause of wrath , thou maist conclude he hath delivered thee from wrath , the effect and fruit of sin . Upon this account the sweet name of Iesus was imposed upon him , Matth. 1.21 . Thou shalt call his name Iesus , for he shall save his people from their sins . Whilst a man lies under the dominion and guilt of sin , he lies exposed to wrath to come ; and when he is delivered from the guilt and power of sin , he is certainly delivered from the danger of this coming wrath . Where sin is not imputed , wrath is not threatened . Secondly , If thy soul do set an inestimable value on Iesus Christ , and be endeared to him upon the account of that inexpressible grace manifested in this deliverance , it 's a good sign thy soul hath a share in it . Mark what an Epithite the Saints give Christ upon this account , Col. 1.12 , 13. Giving thanks to the Father who hath delivered us from the power of darkness , and translated us into the Kingdom of his [ Dear ] Son. Christ is therefore Dear and dear beyond all compare to his saved ones . I remember it 's storied of the poor enthralled Grecians , that when Titus Flamminius had restored their ancient liberties ; and proclamation was to be made in the Market place by an Herald . They so prest to hear it that the Herald was in great danger of being stifled and prest to death among the people ; but when the Proclamation was ended , there were heard such shouts , and joyful acclamations ; that the very birds of the air fell down astonished with the noise while they continued to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Saviour , a Saviour : and all the following night they continued dancing and singing about his Pavilion . If such a deliverance so indeared them to Titus . How should the great deliverance from wrath to come endear all the Redeemed to love their dear Iesus . This is the native effect of mercy on the soul that hath felt it . Thirdly , To conclude , a disposition and readiness of mind to do , or endure any thing for Christs sake upon the account of this deliverance from the wrath to come ; is a good evidence you are so delivered , Col. 1.10 , 11. That we may walk worthy of the Lord to all pleasing , being fruitful in every good work . There 's readiness to do for Christ. Strengthened with all might according to his glorious power , unto all patience and long suffering with Ioyfulness ; There 's a chearful readiness to endure any thing for Christ. And how both these flow from the sence of this great deliverance from wrath , the 12. vers . will inform you , which was but now cited . Oh then be serious and assiduous in the resolution of this grand case . Till this be resolved , nothing can be pleasant to thy Soul. End 2. As the Typical blood was shed and sprinkled to deliver from danger , so it was shed to make attonement , Levit. 4.20 . He shall expiate ( We translate attone ) the sin . The word imports both . And the true meaning is , that by the blood of the Bullock , all whose efficacy stood in its relation to the blood of Christ signified and shadowed by it ; the people for whom it was shed , should be reconciled to God by the expiation and remission of their sins . And what was shadowed in this Typical blood was really designed and accomplisht by Jesus Christ in the shedding of his blood . Reconciliation of the Elect to God , is therefore another of those beautiful births which Christ travailed for . So you find it expresly , Rom. 5.10 . If when we were enemies , we were reconciled to God by the Death of his Son. This [ if , ] is not a word of doubting but argumentation . The Apostle supposes it as a known truth , or principle yielded by all Christians ; that the death of Christ was to reconcile the Elect to God. And again he affirms it with like clearness , Col. 1.20 . And having made peace by the blood of his Cross , by him to reconcile all things . And that this was a main and principal end designed both by the Father and Son in the humiliation of Christ is plain from 2 Cor. 5.18 , 19. God was in Christ reconciling the world to himself . God filled the humanity with grace and authority . The Spirit of God was in him to qualifie him . The authority of God was in him by Commission , to make all he did valid . The grace and love of God to mankind was in him , and one of the principal effects in which it was manifested , was this design upon which he came , viz. to reconcile the world to God. Upon which ground Christ is called the propitiation for our sins , 1 Joh. 2.2 . Now , Reconciliation or attonement is nothing else but the making up of the ancient friendship betwixt God and men which sin had dissolved , and so to reduce these enemies into a state of concord and sweet agreement . And the means by which this blessed design was effectually compassed , was by the death of Christ which made compleat satisfact●on to God for the wrong we had done him . There was a breach made by sin betwixt God and Angels , but that breach is never to be repaired or made up . Since as Christ took not on him their nature , so he never intended to be a mediator of reconciliation betwixt God and them . That will be an Eternal breach . But that which Christ designed as the end of his dea●h was to reconcile God and man. Not the whole species , but a certain number whose names were given to Christ. Here I must briefly open . First , how Christs death Reconciles . Secondly , why this Reconciliation is brought about by his death , rather than any other way . Thirdly , what are the Articles according to which it 's made . And Fourthly , what manner of Reconciliation this is . First , How Christ Reconciles God and men by his death . And it must needs be by the satisfaction his Death made to the Justice of God for our sins . And so , reparation being made , the enmity ceases . Hence it 's said , Isa. 53.5 . The chastisement of our peace was upon him , and by his stripes are we healed . That is ( as our English Annotators well sense it ) He was chastized to procure our peace by removal of our sins that set God and us assunder , the guilt thereof being discharged with the price of his blood . Now this Reconciliation is made and continued betwixt God and us three waies , namely , by the oblation of Christ which was the price that procured it , and so we were virtually or meritoriously reconciled . By the application of Christ and his benefits to us through faith , and so we are actually reconciled . And by the virtual continuation of the sacrifice of Christ in heaven , by his potent and eternal intercession , and so our state of reconciliation is confirmed , and all future breaches prevented . But all depends as you see , upon the death of Christ. For had not Christ died , his death could never be applied to us , nor pleaded in heaven for us . How the death of Christ meritoriously procures our reconciliation is evident from that forecited Scripture , Rom. 5.10 . When we were enemies we were reconciled to God by the death of his Son , ( i. e. ) Christs death did meritoriously or virtually reconcile us to God , who as to our state were enemies , long after that reconciliation was made . That the application of Chri●t to us by faith , makes that virtual reconciliation to become actual is plain enough from Eph. 2.16.17 . And that he might reconcile both unto God in one body by the Cross , having slain the enmity thereby . And came and Preached peace to you that were afar off , and to them that were nigh . Now therefore ( as it is added vers . 19. ) Ye are no more strangers and foraigners , but fellow Citizens with the Saints , &c. And that this state of friendship is still continued by Christs intercession within the vail , so that there can be no breaches made upon the state of our peace notwithstanding all the daily provocations we give God by our sins ; is the comfortable truth which the Apostle plainly asserts , after he had given a necessary caution to prevent the abuse of it , in 1 Ioh. 2.1 , 2. My little children , these things write I unto you that ye sin not ; and if any man sin , we have an Advocate with the Father ; Iesus Christ the righteous : and he is the propitiation , &c. Thus Christ reconciles us to God , by his death . Secondly , And if you enquire why this reconciliation was made by the death of Christ , rather than any other way . Satisfaction is at hand in these two answers . First , That we can imagine no other way by which it could be compassed . And Secondly , If God could have Reconciled us as much by another way , yet he could not have Obliged us so much by doing it in another way , as he hath by doing it this way . Surely none but he that was God manifest in our flesh , could offer a sacrifice of sufficient value to make God amends for the wrong done him by one sin , much less for all the sins of the Elect. And how God should ( especially after a peremptory threatening of death for sin ) re-admit us into favour without full satisfaction , cannot be imagined . He is indeed inclin'd to acts of mercy , but none must suppose him to exercise one attribute , in prejudice to another . That his Iustice must be Eclipsed , whilst his mercy shines . But allow the infinite wisdom could have found out another means of reconciling us as much , can you imagine that in any other way he could oblige us as much , as he hath done by reconciling us to himself by the death of his own Son ? It cannot be thought possible . This therefore was the most effectual just , honourable and obliging way to make up the peace betwixt him and us . Thirdly , This reconciliation purchased by the blood of Christ , is offered unto men by the Gospel upon certain Articles and conditions ; upon the performance whereof it actually becomes theirs ; and without which , notwithstanding all that Christ hath done and suffered , the breach still continues betwixt them and God. And let no man think this a derogation from the freeness and riches of Grace , for these things serve singularly to illustrate and commend the grace of God to sinners . As he consulted his own glory , in the terms on which he offers us our peace with him ; so 't is his grace which brings up souls to those terms of reconciliation . And surely he hath not suspended the mercy of our reconciliation upon unreasonable or impossible conditions . He hath not said , if you will do as much for me , as you have done against me I will be at peace with you : But the two grand Articles of peace with God are Repentance and faith . In the first we lay down arms against God , and it 's meet it should be so , before he re-admit us into a state of peace , and favour : in the other we accept Christ and pardon through him with a thankful heart , yielding up our selves to his government . Which is equally reasonable . These are the terms on which we are actually reconciled to God. Let the wicked forsake his way , and the unrighteous man his thoughts , and let him turn to the Lord , and he will have mercy on him ; and to our God , for he will abundantly pardon . So Rom. 5.1 . Being justified by faith , we have peace with God. And surely it would not become the holy God to own as his friend and favorite a man that goes on perversely and impenitently in the way of sin ; not so much as acknowledging or once bewailing the wrong he hath done him , purposeing to do so no more ; or to receive into amity one that slights and rejects the Lord Jesus , whose pretious blood was shed to procure and purchase peace and pardon for sinners . But if there be any poor soul that saith in his heart , it repents me for sinning against God , and is sincerely willing to come to Christ upon Gospel terms , he shall have peace . And that peace , Fourthly , Is no common peace . The reconciliation which the Lord Jesus died to procure for broken hearted believers it is , First , A firm well bottom'd reconciliation , putting the reconciled soul beyond all possibility of coming under Gods wrath any more . Isai. 54.10 . Mountains may depart and hills be removed , but the Covenant of this peace cannot be removed . Christ is a surety by way of caution , to prevent new breaches , 2 Iohn 1.2 . Secondly , This reconciliation with God is the fountain out of which all our other comforts flow to us ; this is plainly carried in those words of Eliphaz to Iob. Chap. 22.21 . Acquaint now thy self with him , and be at peace , thereby good shall come unto thee . As trade flowrishes , and riches come in when peace is made betwixt States and Kingdoms : so all spiritual and temporal mercies flow into our bosoms , when once we are reconciled to God. What the comfort of such a peace will be in a day of straights and dangers , and what it will be valued at in a dying day , who but he that feels it can declare ? And yet such a one cannot fully declare it , for it passes all understanding , Phil. 4.7 . We shall now make some improvement of this , and pass on to the third end of the death of Christ. Inference 1. If Christ died to reconcile God and man. How horrid an evil then is sin ! And how terrible was that breach made betwixt God and the creature by it , which could no other way be made up but by the death of the Son of God! I remember I have read that when a great chasm or breach was made in the earth by an earthquake , and the Oracle was consulted how it might be closed ; this answer was returned , that breach can never be closed , except something of great worth be thrown into it . Such a breach was that which sin made , it could never be reconciled but by the death of Jesus Christ , the most excellent thing in all the Creation . Inference 2. How sad is the state of all such as are not comprized in the Articles of peace with God! The impenitent unbeliever is excepted . God is not reconciled to him : and if God be his enemy , how little avails it , who is his friend . For if God be a mans enemy , he hath an Almighty enemy in him , whose very frown is destruction . Deut. 32.40 , 41 , 42. I lift up my hand to Heaven , and say , I live for ever . If I whet my glittering sword , and my hand take hold on judgement ; I will render vengeance to my enemies , and I will reward them that hate me . I will make mine arrows drunk with blood , ( and my sword shall devour flesh ) and that with the blood of the slain and the Captives , from the beginning of revenge upon the enemy . Yea , he is an unavoidable enemy . Fly to the utmost parts of the earth there shall his hand reach thee as it is , Psal. 139.10 . The wings of the morning cannot carry thee out of his reach . If God be your enemy you have an immortal enemy , who lives for ever to avenge himself upon his adversaries . And what wilt thou do when thou art in Sauls case , 1 Sam. 28.15 , 16. Alas , whither wilt thou turn ? To whom wilt thou complain . But what wilt thou do when thou shalt stand at the Bar and see that God who is thine enemy upon the throne ? Sad is their case indeed , who are not comprehended in the Articles of peace with God. Inference 3. If Christ died to reconcile us to God , give diligence to clear up to your own souls your interest in this reconciliation . If Christ thought it worth his blood to purchase it , it 's worth your care and pains to clear it . And what can better evidence it than your conscientious tenderness of sin , lest you make new breaches . Ah , if reconciled you will say as Ezra . 9.14 . And now our God , seeing thou hast given us such a deliverance as this ; should we again break thy Commandments ? If reconciled to God , his friends will be your friends , and his enemies your enemies . If God be your friend you will be diligent to please him , Iohn 15.10 , 14. He that makes not peace with God is an enemy to his own soul. And he that is at peace but takes no pains to clear it , is an enemy to his own comfort . But I must pass from this to the third End of Christs death . End 3. You have seen two of those beautiful births of Christs travail , and lo a third cometh , namely the sanctification of his people . Typical blood was shed as you heard to purifie them that were unclean , and so was the blood of Christ shed to purge away the sins of his people ; so speaks the Apostle expresly , Ephes. 5.25 , 26. Christ gave himself for the Church , that he might sanctifie and cleanse it . And so he tells us himself , Joh. 17.19 . And for their sakes I sanctifie my self ( i. e. ) consecrate or devote my self to death , that they also might be sanctified through the truth . Upon the account of this benefit received by the blood of Christ , is that Doxology which in a lower strain is now sounded in the Churches , but will be matter of the Lambs song in Heaven , Rev. 1.5 , 6. To him that loved us and washed us from our sins in his own blood — be glory and honour for ever . Now there is a twofold evil in sin , the guilt of it and the polution of it . Justification properly cures the former , Sanctification the latter ; but both Justification and Sanctification flow unto sinners out of the death of Christ. And though it 's proper to say the spirit sanctifies , yet it is certain it was the blood of Christ that procured for us the spirit of sanctification . Had not Christ died , the spirit had never come down from Heaven upon any such design . The pouring forth of Christs blood for us obtained the pouring forth of the spirit of holiness upon us . Therefore the spirit is said to come in his name , and to take of his and shew it unto us . Hence it 's said , 1 Joh. 5.6 . he came both by blood and by water ; by blood washing away the guilt , by water purifying from the filth of sin . Now this fruit of Christs death , even our sanctification , is a most incomparable mercy . For do but consider a few particular excellencies of holiness . First , Holiness is the Image and glory of God. His image Coll. 3.10 . and his glory , Exod. 15.11 . who is like unto thee , O Lord , glorious in holiness . Now when the guilt and filth of sin is washt off , and the beauty of God put upon the soul in sanctification , O what a beautiful Creature is the soul now . So lovely in the eyes of Christ even in its imperfect holiness , that he saith , Cant. 6.5 . Turn away thine eyes from me for they have overcome me . So we render it , but the Hebrew word signifies , they have made me proud , or puffed me up . It 's a beam of divine glory upon the Creature , enamouring the very heart of Christ. Secondly , As it 's the souls highest beauty , so it 's the souls best evidence for heaven . Blessed are the pure in heart , for they shall see God , Matth. 5.8 . And without holiness no man shall see God , Heb. 12.14 . No gifts , no duties , no natural endowments will evidence a righ● in heaven , but the least measure of true holiness will secure heaven to the soul. Thirdly , As holiness is the souls best evidence for heaven , so it 's a continual spring of comfort to it in the way thither . The purest and sweetest pleasures in this world are th● results of holiness . Till we come to live holily , we never live comfortably . Heaven is Epitomized in holiness . Fourthly , And to say no more , It is the peculiar mark by which God hath visibly distinguished his own , from other men , Psal. 4.3 . The Lord hath set apart him that is Godly for himself , Q. D. this is the Man , and that the Woman to whom I intend to be good for ever . This is a man for me . O holiness , how surpassin●ly glorious art thou ! Inference 1. Did Christ die to sanctifie his people , how deep then is the polution of sin , that nothing but the blood of Christ can cleanse it ! All the tears of a penitent sinner , should he shed as many as there have fallen drops of rain since the Creation to this day , cannot wash away one sin . The everlasting burnings in Hell , cannot purifie the flaming conscience from the least sin . O guess at the wound by the largeness and length of this Tent that follows the mortal weapon sin . Inference 2. Did Christ die to sanctifie his people . Behold then the love of a Saviour . He loved us , and washed us from our sin in his own blood . He did not shed the blood of beasts as the Priests of old did , but his own blood , Heb. 9.12 . And that no common , but pretious blood , 1 Pet. 1.19 . The blood of God , one drop of which out values the blood that runs in the veins of all Adams posterity . And not some of that blood , but all ; to the last drop . He bled every vein dry for us , and what remain'd lodg'd about the heart of dead Jesus , was let out by that bloody Spear which pierced the Pericardium : so that he bestow'd the whole treasure of his blood upon us . And thus liberal was he of his blood to us when we were enemies . This then is that heavenly Pelican that feeds his young with his own blood . O what manner of love is this ! But I must hasten . End 4. As Christ dyed to sanctifie his people . So he dyed also to confirm the New Testament to all those sanctified ones . So it was in the Type , Exod. 24.8 . And so it is in the truth . This is the New Testament in my blood , Matth. 26.28 . ( i. e. ) ratified and confirmed by my blood . For where a Testament is , there must also of necessity be the death of the Testator , Heb. 9.16 . So that now all the blessings and benefits bequeathed to believers in the last Will and Testament of Christ , are abundantly confirmed and secured to them by his death . Yea he died on purpose to make that Testament in force to them . Men make their Wills and Testaments , and Christ makes his . What they bequeath and give in their Wills is a free and voluntary act , they cannot be compell'd to do it . And what is bequeathed to us in this Testament of Christ is altogether a free and voluntary donation . Other Testators use to bequeath their Estates to their Wives , and Children , and near relations ; so doth this Testator , all is settled upon his Spouse the Church . Upon believers , his children . A stanger intermedles not with these mercies . They give all their goods and estates that can that way be conveyed to their friends that survive them , Christ giveth to his Church in this New Testament three sorts of Goods . First , All Temporal good things , 1 Tim. 6.1 . Matth. 6.33 . ( i. e. ) the comfort and blessing of all , though not the possession of much . As having nothing and yet possessing all things , 2 Cor. 6.10 . Secondly , All Spiritual good things are bequeath'd to them in this Testament , as Remission of sin , and acceptation with God which are contained in their Justification , Rom. 3.24 , 25 , 26. Sanctification of their natures both initial and progressive , 1 Cor. 1.30 . Adoption into the family of God , Gal. 3.26 . The Ministry of Angels , Heb. 1.14 . Interest in all the Promises , 2 Pet. 1.4 . Thus all spiritual good things are in Christs Testament conveyed to them . And as all Temporal , and Spiritual , so Thirdly , All Eternal good things . Heaven , Glory , and eternal life , Rom. 8.10.11 . No such bequests as these were ever found in the Testaments of Princes . That which Kings and Nobles settle by will upon their Heirs , are but trifles to what Christ hath conferred in the New Testament upon his people . And all this is confirmed and ratified by the death of Christ , so that the promise is sure , and the Estate indefeasible to all the Heirs of Promise . How the death of Christ confirmed the New Testament is worth our Enquiry . The Socinians , as they allow no other end of Christs death but the confirmation of the New Testament , so they affirm he did it only by way of Testimony , or witness bearing in his death . But this is a vile derogation from the efficacy of Christs blood , to bring it down into an equality with the blood of Martyrs . As if there were no more in it , than was in their blood . But know , Reader , Christ died not only or principally to confirm the Testment by his blood as a witness to the truth of those things , but hi● death ratified it as the death of a Testator , which makes the New Testament irrevocable . And so Christ is called in this Text. Look as when a man hath made his Will and is dead , that Will is presently in force , and can never be recall'd . Besides the will of the dead is sacred with men . They dare not cross it . It 's certain the last will and Testament of Christ is most sacred , and God will never annul or make it void . Moreover , it is not with Christ as with other Testators who die and must trust the performance of their wills with their Executors , but as he died to put it in force , so he lives again to be the Executor of his own Testament . And all power to fulfill his Will is now in his own hands , Rev. 1.18 . Inference 1. Did Christ die to confirm the New Testament in which such Legacies are bequeathed to believers . How are all believers concerned then to prove the Will of dead Jesus . My meaning is to clear their Title to the mercies contained in this blessed Testament . And this may be done two waies . By clearing to your selves your Covenant Relations to Christ. And by discovering those special Covenant impressions upon your hearts to which the Promises therein contained do belong . First , Examine your Relations to Christ. Are you his Spouses , have you forsaken all for him , Psal. 45.10 . Are you ready to take your lot with him as it falls in prosperity or adversity , Ier. 2.2 . And are you Loyal to Christ , Thou shalt be for me , and not for another , Hos. 3.3 . Do you yield obedience to him as your Head and Husband , Eph. 6.24 . Then you may be confident you are interested in the benefits and blessings of Christs last Will and Testament , for can you imagine , Christ will make a Testament and forget his Spouse ? It cannot be . If he so loved the Church as to give himself for her , much more what he hath is settled on her . Again , are you his spiritual seed , his children by regeneration ? Are you born of the Spirit ? Ioh. 3. Do you resemble Christ in holiness ? 1 Pet. 1.14 , 15. Do you find a reverential fear of Christ carrying you to obey him in all things ? Mal. 1.6 . Are you led by the Spirit of Christ , as many as are so led , they are the Sons of God , Rom. 8.14 . To conclude , have you the Spirit of Adoption , inabling you to cry Abba Father ? Gal. 4.6 . That is , helping you in a gratious manner , with reverence mixt with filial confidence to open your hearts spiritually to your Father on all occasions ? If so , you are children , and if children doubt not but you have a rich Legacie in Christs last Will and Testament . He would not seal up his Testament , and forget his dear children . Secondly , You may discern your interest in the New Testament or Covenant , ( for they are substantially the same thing ) by the new Covenant impressions that are made on your hearts , which are so many clear evidences of your right to the benefits it contains . Such are Spiritual illumination , Ier. 31.34 . Gratious softness , and tenderness of heart , Ezek. 11.19 . The awful dread and fear of God , Ier. 32.40 . The Copy or transcript of his Laws on your hearts , in gratious correspondent principles , Ier. 31.33 . These things speak you the Children of the Covenant , the persons on whom all these great things are settled . Inference 2. To conclude , it is the indispensible duty of all on whom Christ hath settled such mercies , to admire his Love , and walk answerably to it . First , Admire the Love of Christ. O how intense and ardent was the Love of Jesus ! who designed for you such an inheritance , with such a settlement of it upon you ! These are the mercies with which his Love had travailed big from eternity , and now he sees the travail of his soul , and you also have seen somewhat of it this day . Before this Love let all the Saints fall down astonished-humbly professing , that they owe themselves and all they are or shall be worth to eternity , to this Love. Secondly , And be sure you walk becoming persons for whom Christ hath done such great things . Comfort your selves under present abasures with your spiritual priviledges , Iam. 2.5 . And let all your rejoycing be in Christ , and what you have in him , whilst others are blessing themselves in vanity . Thus we have finished the state of Christs humiliation and thence proceed to the second state of his Exaltation . HAving finished what I designed to speak to about the work of Redemption , so far as it was carried on by Christ in his humbled state we shall now view that blessed work as it is further advanced and perfected in his State of Exaltation . The whole of that work was not to be finished on earth in a state of suffering and abasure , therefore the Apostle makes his Exaltation in order to the finishing of the remainder of his work , so necessary a part of his Priesthood , that without it he could not have been a Priest , Heb. 8.4 . If he were on earth he should not be a Priest , ( i. e. ) if he should have continued alwaies here , and had not been raised again from the dead and taken up into glory , he could not have been a compleat and perfect Priest. For look as it was not enough for the sacrifice to be slain without , and his blood left there ; but after it was shed without , it must be carried within the vail into the most holy place before the Lord , Heb. 9.7 . So it was not sufficient that Christ shed his own blood on earth , except he carry it before the Lord into heaven , and there perform his intercession work for us . Moreover , God the Father stood engaged in a solemn Covenant to reward him for his deep humiliation , with a most glorious and illustrious advancement , Isa. 49.5 , 6 , 7. And how God ( as it became him ) made this good to Christ , the Apostle very clearly expresses it , Phil. 2.9 . Yea , Justice required it should be so . For how could our surety be detained in the prison of the Grave , when the debt for which he was imprisoned was by him fully discharged , so that the Law of God must acknowledge it self to be fully satisfied in all its claims and demands . His Resurrection from the dead was therefore but his discharge or acquittance upon full payment . Which could not in Justice be denyed him . And indeed God the Father lost nothing by it , for there never was a more glorious manifestation made of the name of God to the World than was made in that work . Therefore it 's said , Phil. 2.11 . Speaking of one of the designs of Christs Exaltation , it was ( saith the Apostle ) That every Tongue should confess that Iesus Christ is Lord , to the Glory of God the Father . O how is the Love of God to poor sinners illustriously , yea astonishingly displayed in Christs Exaltation . When to shew the Complacency and delight which he took in our recovery , he hath openly declared to the world that his exalting Christ to all that glory , such as no meer creature ever was or can be exalted to , was bestowed upon him as a reward for that work , that most grateful work of our Redemption , Phil. 2.9 . Wherefore God also hath highly exalted him , there is an Emphatical Pleonasmus in that word , our English is too flat to deliver out the elegancy of the Original it is Super-Exaltation . The Seriack renders it , he hath multiplyed his Sublimity . The Arabick , he hath heightened him with an height . Iustin , he hath famously exalted him . Higher he cannot raise him , a greater Argument of his high satisfaction and content in the recovery of poor sinners cannot be given . For this therefore God the Father shall have glory and honour ascribed to him in Heaven to all Eternity . Now this singular Exaltation of Jesus Christ as it properly respects his humane nature which alone is capable of advancement , for in respect of his divine nature he never ceased to be the most high . So it was done to him as a common person , and as the head of all believers , their representative in this as well as in his other works . God therein shewing what in due time he intends to do with the persons of his Elect , after they in Conformity to Christ have suffered a while . What ever God the Father intendeth to do in us or for us , he hath first done it to the person of our representative , Iesus Christ. And this if you observe , the Scriptures carry in very clear and plain expressions through all the degrees and steps of Christs Exaltation , viz. his Resurrection , Ascension , Session at the right hand of God. And returning to Iudge the World. Of which I purpose to speak distinctly in the following Sermons . He rose from the Dead as a common person , Col. 3.1 . If ye then be risen with Christ , saith the Apostle , so that the Saints have Communion and fellowship with him in his Resurrection . He Ascended into Heaven as a common person , for so it 's said in Eph. 2.6 . He hath raised us up , or exalted us together with Christ. He sits at Gods right hand as a common person , for so it follows in the next clause , and hath made us sit together in heavenly places in Christ Iesus . We sit there in our representative . And when he shall come again to Judge the World , the Saints shall come with him . So it is Prophesied , Zech. 14.6 . The Lord my God shall come , and all the Saints with thee . And as they shall come with Christ from Heaven , so they shall sit on Thrones with him , judging , by way of suffrage . They shall be assessors with the Judge , 1 Cor. 6.2 . This deserves a special remark that all this honour is given to Christ as our head and representative , for thence results abundance of comfort to the people o● God. Carry it therefore along with you in your thoughts throughout the whole of Christs advancement . Think when you shall hear that Christ is risen from the dead , and is in all that glory and authority in Heaven . How sure the salvation of his Redeemed is . For if when we were enemies , we were reconciled to God , by the death of his Son , much more being reconciled ; we shall be saved by his Life . Surely it cannot be supposed but he is able to save to the uttermost all them that come to God by him : Seeing he ever lives to make intercession , Heb. 7.25 . Think how safe the people of God in this world are , whose head is in Heaven . It was a comfortable expression of one of the Fathers incouraging himself and others with this truth in a dark day . Come ( said he ) why do we tremble thus , do we not see our head above water ? If he live believers cannot die , Ioh. 14.19 . Because I live , ye shall live also . And let no mans heart suggest a suspicious thought to him , that this wonderful advancement of Christ may cause him to forget his poor people , groaning here below under sin and misery . For the temper and disposition of his faithful and tender heart is not changed with his condition . He bears the same respect to us , as when he dwelt among us . For indeed he there lives and acts upon our account , Heb. 7.25 . 1 Ioh. 2.1 , 2. And how seasonable and comfortable will the meditations of Christs Exaltation be to the believer ▪ when sickness hath wasted thy Body wither'd its beauty , and God is bring●ng the● to the dust of Death . Ah think then , that that vile Body shall be conformed to the glorious Body of Christ , P●al . 3.21 . As God hath glorified and highly exalted 〈◊〉 Son , whose form was mar'd more than any mans , so will he exalt thee also . I do not say to a parity or equality in glory with Christ , for in heaven he will be discerned and distinguished by his peculiar glory , from all the Angels and Saints ; as the Sun is known by its excelling glory from the lesser Star. But we shall be conform'd to this glorious head according to the proportion of members . O whither will Love mount the believer in that day ! Having spoken this much of Christs exalted state to cast some general light upon it , and engage your attentions to it , I shall now , according to the degrees of this his wonderful exaltation briefly open it under the forementioned heads , viz. His Resurrection , Ascension , Session at the Fathers right hand , and his return to Judge the World. The THIRTY NINHTH SERMON . MATTH . XXVIII . VI . He is not here , for he is risen ; as he said : come , see the place , where the Lord lay . WE have finished the Doctrine of Christs humiliation wherein the Sun of righteousness appeared to you as a setting Sun , gone out of sight ; but as the Sun when it 's gone down to us , begins a new day in another part of the world , so Christ having finisht his course and work in this world ; rises again and that in order to the acting another glorious part of his work in the world above . In his death he was upon the matter totally Eclipsed , but in his Resurrection he begins to recover his light and glory again . God never intended that the darling of his soul , should be lost in an obscure Sepulchre . An Angel descends from heaven to roll away the stone , and with it the reproach of his death . And to be the heavenly Herald to proclaim his Resurrection to the two Mary's , whose love to Christ had at this time drawn them to visit the Sepulchre , where they lately left him . At this time , ( the Lord being newly risen ) the keepers were trembling , and become as dead men . So great was the terrible Majesty and awful solemnity attending Christs Resurrection : but to encourage these good souls , the Angel prevents them with these good tidings . He is not here , for he is risen as he said ; come , see the place where the Lord lay , q. d. Be not troubled , though you have not the end you came for , one sight more of your dear , though dead Iesus ; yet you have not lost your labour ; for to your eternal comfort I tell you , he is risen ; as he said . And to put it out of doubt , come hither , and satisfie your selves , see the place where the Lord lay . In which word we have both a Declaration and Confirmation of the Resurrection of Christ from the dead . First , A Declaration of it by the Angel both Negatively and Affirmatively . Negatively , he is not here . Here indeed you laid him , here you left him , and here you thought to find him as you left him ; but you are happily mistaken , he is not here . However this giving them no satisfaction , for he might continue dead still , though removed to another place , as indeed they suspected he was , Ioh. 20.13 . Therefore his resurrection is declared Positively and Affirmatively , he is risen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word imports the active power , or self quickening principle by which Christ raised himself from the state of the dead . Which Luke takes notice of also Acts 1.3 . Where he saith , he shewed , or presented himself alive after his Passion . It was the divine nature or God-head of Christ which reviv'd and rais'd the man-hood . Secondly , Here is also a plain confirmation of Christs Resurrection , and that first , from Christs own Prediction , he is risen , as he said . He ●oretold that which I declare to be now fulfill'd . Let it not therefore seem incredible to you . Secondly , by their own sight , come see the place where the Lord lay . The Grave hath lost its guest , it 's now empty , death hath lost its prey . It receiv'd , but could not retain him . Come see the place where the Lord lay . Thus the Resurrection of Christ is declar'd , and confirm'd . Hence our Observation is DOCT. That our Lord Iesus Christ , by the Almighty power of his own God-head , revived , and rose from the Dead ; to the terror and consternation of his enemies , and the unspeakable consolation of Believers . That our Lord Jesus Christ , though laid , was not lost in the Grave ; but the third day revived and rose again , is a truth confirmed to us by many infallible proofs as Luke witnesseth , Act. 1.3 . We have Testimonies of it both from heaven and earth , and both infallible . From Heaven we have the Testimony of Angels , and to the Testimony of an Angel all credit is due ; for Angels are holy Creatures and cannot deceive us . The Angel tells the two Mary's in the Text , he is risen . We have Testimonies of it from men , holy men , who were eye witnesses of this truth , to whom he shew'd himself alive by the space of forty days after his Resurrection by no less than * nine solemn Apparitions to them . Sometime five hundred Brethren saw him at once , 1 Cor. 15.6 . These were holy persons who durst not deceive , and who confirmed their Testimony with their blood . So that no point of Religion is of more confessed truth , and infallible certainty than this before us . And blessed be God it is so . For if it were not , then were the Gospel in vain , 1 Cor. 15.14 . Seeing it hangs the whole weight of our Faith , hope and salvation upon Christ as risen from the dead . If this were not so , then would the holy and divinely inspired Apostles be found false witnesses , 1 Cor. 15.15 . For they all with one mouth constantly and to the death affirmed it . If Christ be not risen , then are believers yet in their sins , 1 Cor. 15.17 . For our Justification is truly ascribed to the Resurrection of Christ , Rom. 4.25 . While Christ was dying , and continued in the state of the dead , the price of our Redemption was all that while but in paying , the payment was compleated when he revived and rose again . Therefore for Christ to have continued alwaies in the state of the dead , had been never to have compleatly satisfi●d ; hence the whole force and weight of our Justification depends upon his Resurrection . Nay had not Christ risen , the dead had perished , 1 Cor. 15.17 . Even the dead who dyed in the Faith of Christ , and of whose salvation there now remains no ground to doubt . Moreover , Had he not revived , and risen from the dead , how could all the Types that prefigured it have been satisfied ? Surely they must have stood as insignificant things in the Scriptures , and so must all the predictions of his Resurrection , by which it was so plainly foretold . See Matth. 12.40 . Luk. 24.46 . Psal. 16.10 . 1 Cor. 15.4 . To conclude , had he not risen from the dead how could he have been install'd in that glory whereof he is now possessed in heaven , and which was promised him before the world was upon the account of his death and sufferings . For to this end Christ both dyed , and rose , and revived , that he might be Lord both of the dead , and living , Rom. 14.9 . And that in this state of dominion and glorious advancement , he might powerfully apply the vertues and benefits of his blood to us ; which else had been as a pretious Cordial spilt upon the ground . So then , there remains no doubt at all of the certainty of Christs Resurrection , it was so , and upon all accounts it must needs be so , for you see how great a weight the Scriptures hang upon this nail . And blessed be God it 's a nail fastned in a sure place . I need spend no more words to confirm it , but rather choose to explain and open the nature and manner of his Resurrection , which I shall do by shewing you four or five properties of it . And the first is this . First , Christ rose from the dead with awful Majesty . So you find it in Matth. 28.2 , 3 , 4. And behold there was a great Earthquake , for the Angel ef the Lord descended from heaven , and came and rolled back the stone from the door , and sate upon it ; his countenance was like lightning , and his rayment white as Snow , and for fear of him the Keepers did shake , and became as dead men . Humane infirmity was not able to bear such heavenly Majesty as attended the business of that morning . Nature ●ank under it . This Earthquake was as one calls it , Triumphale Signum . A sign of Triumph or token of Victory given by Christ not only to the Keepers and the neighbouring City , but to the whole world , that he had overcome Death in its own dominions , and like a conqueror lifted up his head above all his enemies . So when the Lord fought from heaven for his people , and gave them a glorious , though but Temporal deliverance , see how the Prophe●ess drives on the triumph in that Rhetorical Song , Iudg. 5.4 , 5. Alluding to the most awful appearance of God , at the giving of the Law. Lord , when thou wentest out of Seir , when thou marchedst out of the field of Edome , the Earth trembled , and the heavens droped , the clouds also droped water . The mountains melted before the Lord , even that Sinai , from before the lord God of Israel . Our Lord Jesus went out of the Grave in like manner and marched out of that bloody field with a pomp and Majesty becoming so great a conqueror . Secondly , And to increase the splendor of that day , and drive on the Triumph , his Resurrection was attended with the Resurrection of many of the Saints who had slept in their Graves till then , and then were awakned and raised to attend the Lord at his rising . So you read Matth. 27 , 52 , 53. And the Graves were opened , and many bodies of the Saints which slept arose , and came out of the Graves , after his Resurrection ; and went into the holy City , and appeared unto many . This wonder was designed both to adorn the Resurrection of Christ , and to give a specimen or handsel of our Resurrection ; which also is to be in the vertue of his . This indeed was the Resurrection of Saints , and none but Saints , the Resurrection of many Saints , yet it was but a special Resurrection , intended only to shew what God will one day do for all his Saints . And for present to give Testimony of Christs Resurrection from the dead . They were seen and known of many in the City , who doubtless never thought to have seen them any more in this world . To enquire curiously as some do , who they were , what discourse they had with those to whom they appeared , and what became of them afterwards , is a vain thing . God hath cast a vail of silence and secresie upon these things , that we might content our selves with the written Word , and he that will not believe Moses and the Prophets , neither will he believe though one arise from the dead , as these Saints did . Thirdly , As Christ rose from the dead with those Sa●ellites , or attendants , who accompanied him at his Resurrection ; so it was by the power of his own God-head that he quickned and raised himself ; and by the vertue of his Resurrection were they raised also who accompanied him . It was not the Angel who rolled back the stone that revived him in the Sepulchre ; but he r●sumed his own life , so he tells us , Ioh. 10.18 . I lay down my life that I might take it again . Hence in 1 Pet. 3.18 . He is said to be put to death in the flesh but quickned by the Spirit ( i. e. ) by the power of his God-head o● divine nature , which is opposed there to flesh or his humane nature . By the eternal Spirit he offered himself up to God , when he dyed , Heb. 9.14 . ( i. e. ) by his own God-head , not the third person in the Trinity , for then it could not have been ascribed to him as his own act , that he offer'd up himself . And by the same spirit he was quickned again . And therefore the Apostle well observes , Rom. 1.4 . That he was declared to be the Son of God with power , by his Resurrection from the dead . Now if he had been raised by the power of the Father or Spirit only , and not by his own ; how could he be declared by his Resurrection to be the Son of God ? What more had appeared in him than in others ? For others are raised by the power of God , if that were all . So that in this respect also it was a marvellous Resurrection . Never any did , or shall rise as Christ rose by a self-quickning principle . For though many dead Saints rose at that time also . Yet it was by the vertue of Christs Resurrection that their Graves were opened , and their bodies quickned . In which respect he saith , Ioh. 11.25 . when he raised dead Lazarus . I am the Resurrection and the life , ( i. e. ) the principle of life and quickning , by which the dead Saints are raised . Fourthly , And therefore it may be truly affirmed , that though some dead Saints were raised to life before the Resurrection of Christ , yet that Christ is the first-born from the dead , as he is call'd , Col. 1.18 . For though Lazarus and others were raised , yet not by themselves , but by Christ. It was by his vertue and power , not their own . And though they were raised to life , yet they died again . Death recovered them again , but Christ dieth no more . Death hath no dominion over him . He was the first that opened the womb of the Earth , the first-born from the dead , that in all things he might have the preheminence . Fifthly , But lastly , Christ rose as a publick or common person . As the first fruits of them that sleep , 1 Cor. 15.20 . I desire this may be well understood ; ●or upon this account it is that our Resurrection is secured to us by the Resurrection of Christ ; and not a Resurrection only , but a blessed and happy one , for the first fruits , both assured and sanctified the whole crop or harvest . Now that Christ did rise as a publick person representing and comprehending all the Elect , who are called the children of the Resurrection , is plain from Eph. 2.6 . Where we are said to be risen with or in him . So that as we are said to die in Adam , ( who also was a common person ) as the branches die in the death of the root ; so we are said to be raised from death in Christ , who is the head , root , and representative of all his Elect seed . And why is he called the first-born , and first begotten from the dead , but with respect to the whole number of the Elect , that are to be born from the dead in their time and order also , and as sure as the whole harvest follows the first fruits , so shall the general Resurrection of the Saints to life eternal , follow this birth , of the first-born from the dead . It shall surely follow it I say , and that not only as a consequent follows an antecedent , but as an effect follows its proper cause . Now there is a three fold causality or influence that Christs Resurrection hath upon the Saints Resurrection , of which it is both the meritorious , efficient , and exemplary cause . First , The Resurrection of Christ is the meritorious cause of the Saints Resurrection , as it compleated his satisfaction , and finished his payment , and so our Justification is properly assigned to it , as before was noted from Rom. 4.25 . This his Resurrection was the receiving of the acquittance , the cancelling of the bond . And had not this been done , we had still been in our sins as he speaks , 1 Cor. 15.17 . And so our guilt had been still a bar to our happy Resurrection . But now , the price being paid in his Death , which payment was finished when he revived ; and the discharge then received for us , now there is nothing lies in bar against our Resurrection to eternal life . Secondly , As it is the meritorious cause of our Resurrection , so so it is the efficient cause of it also . For when the time shall come that the Saints shall rise out of the dust , they shall be raised by Christ as their head , in whom the effective principle of their life is . Your life is hid with Christ in God as it is , Col. 3.3 . As when a man awakes out of sleep , the animal spirits seated in the brain , being set at liberty by the digestion of those vapours that bound them up , do play freely through every part and member of the body , so Christ the believers mystical head being quickned ; the spirit of life which is in him shall be diffused through all his members to quicken them also in the morning of the Resurrection . Hence the warm animating dew of Christs Resurrection is said to be to our bodies , as the dew of the morning is to the withered languishing plants which revive by it , Isa. 26.19 . Thy dew is as the dew of Herbs , and then it follows , the earth shall cast forth her dead . So that by the same Faith we put Christs Resurrection into the Premises , we may put the believers Resurrection into the Conclusion . And therefore the Apostle makes them convertibles , reasoning forward from Christs to ours , and back again from ours , to his , 1 Cor. 15.12 , 13. Which is also the sence of that Scripture , Rom. 8.10 , 11. And if Christ be in you , the body indeed is dead because of sin ; but the spirit is life because of righteousness , ( i. e. ) though you are really united to Christ by the Spirit , yet your bodies must die as well as other mens ; but your souls shall be presently upon your dissolution swallowed up in life . And then it follows vers . 11. But if the spirit of him that raised up Iesus from the dead , dwell in you ; he that raised up Christ from the dead , shall also quicken your mortal bodies , by his Spirit that dwelleth in you , ( i. e. ) though your bodies must die , yet they shall live again in the Resurrection ; and that by vertue of the spirit of Christ which dwelleth in you ; and is the bond of your mystical union with him your head . You shall not be raised as others are , by a meer word of power , but by the spirit of life dwelling in Christ your head , which is a choice prerogative indeed . Thirdly , Christs Resurrection is not only the meritorious and efficient cause , but it is also the exemplary cause , or pattern of our Resurrection . He being the first and best , is therefore the pattern and measure of all the rest . So you read Phil. 3.21 . Who shall change our vile body that it may be fashioned like unto his glorious body . Now the Conformity of our Resurrection to Christs stands in the following particulars . Christs body was raised substantially the same , so will ours . His body was raised first , so will ours be raised before the rest of the dead . His body was wonderfully improved by the Resurrection , so will ours . His body was raised to be glorified , and so will ours . First , Christs body was raised substantially the same that it was before , and so will ours . Not another ▪ but the same body . Upon this very reason the Apostle us●s that idential expression , 1 Cor. 15.53 . This corruptible must put on incorruption , and th● mortal immortality . Pointing as it were to his own body when he spake it , the same body I say , and that not only Specifically the same , ( for indeed no other Species of flesh is so priviledged ) but the same numerically , that very body , not a new or another body in its steed . So that it shall be both the what it was ▪ and the who it was . And indeed to deny this is to deny the Resurrection it self . For should God prepare another body to be raised instead of this , it would not be a Resurrection but a Creation ; for non Resurrectio dici poterit , ubi non resurgit quod cecidit . That can't be call'd a Resurrection , where one thing falls and another thing rises as Gregory long since pertinently observed . Secondly , His body was raised , not by a word of power from the Father , but by his own spirit . So will ours . Indeed the power of God shall go forth to unburrough sinners , and fetch them forcibly out of their Graves ; but the Resurrection of the Saints is to be effected another way as I opened but now to you . Even by his spirit which now dwelleth in them . That very spirit of Christ which effected their spiritual Resurrection from sin , shall effect their corporal Resurrection also from the Grave . Thirdly , His body was raised first , he had in this as well as in other things the preheminence ; so shall the Saints in respect of the wicked have the preheminence in the Resurrection , 1 Thes. 4.16 . The dead in Christ shall rise first . They are to attend the Lord at his coming , and will be knockt up ●ooner than the rest of the world to attend on that service . As the Sheriff with his men go for●h to meet the Judge , before the Jaylor brings forth his prisoner . Fourthly , Christs body was marvelously improved by the Resurrection , and so will ours . It fell in weakness , but was raised in power , no more capable of sorrows , pains , and dishonours . In like manner our bodies are sown in weakness , but raised in strength , sown in dishonour , raised in glory . Sown natural bodies raised spiritural bodies as the Apostle speaks , 1 Cor. 15.43 , 44. Spiritual bodies not properly but Analogically . No distempers hang about glorified bodies , nor are they thence forth subject to any of those natural necessities , to which they are now tyed . There are no flaws , defects , or deformities in the children of the Resurrection . What members are now defective , or deformed will then be restored to their perfect being and beauty , for if the universal death of all parts be rescinded by the Resurrection , how much more the partial Death of any single member ? As Turtullian speaks ▪ and from thence forth they are free from the Law of mortality , they can die no more , Luk. 20 , 35 , 36. Thus shall they be improved by their Resurrection . Fifthly , To conclude , Christs body was raised from the Dead to be glorified , and crowned with honour . Oh it was a joyful day to him , and so will the Resurrection of the Saints be to them , the day of the gladness of their hearts . It will be said to them in that morning , awake and sing ye that dwell in the dust , as Isa. 26.19 . O how comfortable will be the meeting betwixt the glorified soul , and its new raised body . Much more comfortable than that of Iacobs and Iosephs after twenty years absence , Gen. 46.29 . Or that of Davids with Jonathan when he came out of the Cave to him , 1 Sam. 20.41 . Or that of the Father of the prodigal with his Son , who was dead , and is alive , was lost , and is found . As he speaks , Luk. 15. And there are three things will make it so . First , The gratifications of the Soul by the satisfaction of its natural appetite of union with its own body . For even glorified souls in heaven have such an appetition , and desire of re-union . Indeed the Angels who are pure spirits , as they never h●d union with , so they have no inclination to matter ; but souls are otherwise tempered and disposed . We are all sensible of its affection to the body now in its compounded state , we feel the tender care it hath for the body , the sympathy with it , and loathness to be separated from it . It 's said , 1 Cor. 5.6 . To be at home in the body . And had not God implanted such an inclination to this its Tabernacle in it , it would not have paid that due respect it ows the body while it inhabited in it , nor have regarded what became of it when it left it . This inclination remains still with it in heaven , it reckons not it self compleatly happy till its old dear Companion and partner be with it , and to that sence some understand those words , Iob 14.14 . All the daies of my appointed time , ( i. e. ) of the time appointed ●or my body to remain in the Grave , will I wait till my change ( viz. that which will be made by the Resurrection ) come , for it 's manifest enough he speaks there of the Resurrection . Now , when this its inclination to its own body , its longings and hankerings after it are gratified with a sight and enjoyment of it again , oh what a comfortable meeting will this make it ! Especially if we consider . Secondly , The excellent temper and state in which they shall meet each other . For as the body shall be raised with all the improvements and endownments imaginable which may render it amiable and every way desireable , so the soul comes down immediatly from God out of Heaven shining in its holiness and glory . It comes perfumed out of those Ivory Palaces , with a strong scent of Heaven upon it . And thus it re-enters its body and animates it again . But Thirdly , And principally that wherein the chief joy of this meeting consists , is the end for which the glorified soul comes down to quicken and repossess it . Namely , to meet the Lord , and ever to be with the Lord. To receive a full reward , for all the labours and services it performed to God in this world . This must needs make that day , a day of Triumph and Exaltation . It comes out of the grave , as Ioseph out of his prison to be advanced to highest honour . O do but imagine what an extasie of Joy , and ravishing pleasure it will be for a soul thus to resume its own body , and say as it were unto it , come away my dear , my ancient friend , who servedst , and sufferedst with me in the world ; come along with me to meet the Lord , in whose presence I have bee ever since I parted with thee . Now thy bountiful Lord hath remembred thee also , and the day of thy glorification is come . Surely it will be a joyful awaking . For do but imagine what a Joy it is for dear friends to meet after long separation , how do they use to give demonstrations of their love and delight in each other by Embraces , Kisses , Tears , &c. Or frame but to your selves a notion of perfect health , when a sprightly vivacity runs through every part ; and the spirits do as it were dance before us when we go to any business . Especially to such a business as the business of that day will be ; to receive a Crown and a Kingdom . Do but imagine then what a Sun-shine morning this will be , and how the pains and agonies , cold sweats , and bitter groans at parting will be recompenced by the joy of such a meeting ? And thus I have shewed you briefly the certainty of Christs Resurrection , the nature and properties of it , the threefold influence it hath on the Saints Resurrection , and the conformity of ours unto his in these five respects . His body rose substantially the same , so shall ours . His body was raised by the spirit , so shall ours . Not by the God-head of Christ as his was , but by the Spirit who is the bond of our union with Christ. He was raised as the first begotten from the dead , so the dead in Christ shall rise first . His body was improved by the Resurrection , so shall ours . From the consideration of all which Inference 1. We Infer , That if Christ was thus raised from the dead , then death is fairly overcome , and smallowed up in Victory . Were it not so , it had never let Christ escape out of the Grave . The prey of the terrible had never been thus rescued out of its paws . Death is a dreadful enemy , it defies all the Sons and Daughters of Adam . None durst cope with this King of terrors but Christ. And he by dying went into the very den of this Dragon , fought with it and foiled it in the Grave its own territories and dominions , and came off a Conqueror . For as the Apostle speaks , Acts 2.24 . It was impossible it should hold or detain him . Never did death meet with its over match before it met with Christ. And he conquering it for us , and in our names , rising as our representative , now every single Saint triumphs over it as a vanquisht enemy , 1 Cor. 15.55 . O death where is thy Sting ? O Grave where is thy Victory ? Thanks be to God , who hath given us the Victory through our Lord Iesus Christ. Thus like Ioshua they set the foot of faith upon the neck of that King , and with an holy scorn deride its power . O death where is thy Sting ? If it be objected that it 's said , 1 Cor. 15.26 . The last enemy that is to be destroyed is Death . And if so , then it should seem the Victory is not yet atchieved , and so we do but boast before the Victory . It is at hand to reply , that the Victory over death obtained by Christs Resurrection is twofold , either personal and incompleat , or general and compleat . He actually overcame it at his Resurrection in his own person perfectly , and vertually for us as our head , but at the general Resurrection of the Saints ( which his Resurrection as the first fruits assures them of ) then it 's utterly vanquisht , and destroyed . Till then it will exercise some little power over the bodies of the Saints , in which respect it 's called the last enemy . For sin the chief enemy that let it in , that was conquered utterly and eradicated when they died ; but death holds their bodies in the Grave till the coming of Christ , and then it is utterly to be vanquished . For after that they can die no more , Luk. 20.35 . And then shall be brought to pass that saying that is written , death is swallowed up in Victory . Then , and not till then will that conquest be fully compleated in our persons , though it be already so in Christs , incompleatly in ours , and then compleatly and fully for ever . For the same word which signifies Victory , doth also signifie Perpetuity , and in this place a final or perpetual conquest . And indeed it drives but a poor trade for present , smiting only with its Dart , not with its Sting , and that but the believers body only , and the body but for a time remains under it neither . So that there is no reason why a believer should stand in a slavish fear of it . Inference 2. Is Christ risen , and hath his Resurrection such a potent and comfortable influence into the Resurrection of the Saints . Then it is the duty and will be the wisdom of the people of God so to Govern , dispose , and imploy their bodies as becomes men and women that understand what glory is prepared for them at the Resurrection of the Iust. Particularly , First , Be not fondly tender of them , but imploy and use them for God here . How many good duties are lost and spoiled by sinful indulgence to our bodies ? Alas , we are generally more solicitous to live long , than to live usefully . How many Saints have active vigorous bodies , yet God hath little service from them . If your bodies were animated by some other souls that love God more than you do , and burn with holy Zeal to his service , more work would be done for God by your bodies in a day , than is now done in a month . To have an able healthy body , and not use it for God for fear of hurting it , is as if one should give you a strong and stately Horse , upon condition you must not work , or ride him . Wherein is the mercy of having a body except it be imployed for God ? Will not its reward at the Resurrection be sufficient for all the pains you now put it to in his service ? Secondly , See that you preserve the due honour of your bodies . Possess them in Sanctification and honour , 1 Thes. 4.4 . O let not those eyes be now defiled with sin , by which you shall see God. Those ears be in-lets to vanity , which shall hear the Alaleujahs of the blessed . God hath designed honour for your bodies , O make them not either the instruments , or objects of sin . There are sins against the body , 1 Cor. 6.18 . Preserve your bodies from those defilements for they are the Temples of God ; If any man defile the Temple of God , him will God destroy , 1 Cor. 3.17 . Thirdly , Let not the contentment and accomodation of your bodies draw your souls into snares , and bring them under the power of Temptations to sin . This is a very common case . O how many thousands of pretious souls perish eternally , for the satisfaction of a vile body for a momen● ? Their Souls must , because their bodies cannot suffer . It is recorded to the immortal honour of those worthies in Heb. 11.35 . That they accepted not deliverance , that they might obtain a better Resurrection . They might have had a Temporal Resurrection from death , to life ; from reproach , to honour ; from poverty , to riches ; from pains , to pleasure ; but upon such terms they Judged it not worth acceptance . They would not expose their souls , to secure their bodies . They had the same natural affections that other men have . They were made of as tender flesh as we are , but such was the care they had of their souls , and the hope of a better Resurrection ; that they listned not to the complaints and whinings of their bodies . O that we were all in the same resolutions with them . Fourthly , Withhold not upon the pretence of the wants your own bodies may be in , that which God and conscience bids you to communicate for the refreshment of the Saints ; whose present necessities require your assistance . O be not too indulgent to your own flesh , and cruel to others . Certainly the consideration of that reward which shall be given you at the Resurrection , for every act of Christian Charity ; is the greatest spur and incentive in the world to it . And to that end it 's urged as a motive to Charity , Luk. 14.13 , 14. When thou makest a feast call the poor , the maimed , the lame , the blind , and thou shalt be blessed ; for they cannot recompence thee , for thou shalt be recompensed at the Resurrection of the Iust. It was the opinion of an eminent modern Divine , that no man living fully understands and believes that Scripture , Matth. 25.40 . In as much as ye have done it to one of the least of these my brethren ; ye have done it unto me . How few Saints would be exposed to daily wants and necessities , if that Scripture were but fully understood and believed ? Inference 3. Is Christ risen from the dead , and that as a publick person and representative of believers ? How are we all concerned then to secure to our selves an interest in Christ , and consequently to this blessed Resurrection ? What consolation would be left in this world , if the hope of the Resurrection were taken away ? 'T is this blesed hope that must support you under all the Troubles of life , and in the Agonies of Death . The securing of a blessed Resurrection to your selves , is therefore the most deep concernment you have in this world . And it may be secured to your selves , if upon serious heart examination you can discover the following Evidences . Evidence 1. First , If you are regenerated Creatures , brought forth in a new nature to God , for we are begotten again to a lively hope , by the Resurrection of Iesus Christ from the dead . Christs Resurrection is the ground-work of our hope . And the new birth is our title or evidence of our interest in it . So that until our souls are partakers of the spiritual Resurrection from the death of sin , we can have no assurance our bodies shall be partakers of that blessed Resurrection to life . Blessed and holy ( saith the Spirit ) is he that hath part in the first Resurrection , on such the second death hath no power , Rev. 20.6 . Never let unregenerated souls expect a comfortable meeting with their bodies again . Rise they shall by Gods terrible Citation , at the sound of the last trump ; but not to the same end that the Saints arise , nor by the same principle . They to whom the spirit is now a principle of Sanctification , to them he will be the principle of a joyful Resurrection . See then that you get gratious souls now , or never expect glorious bodies then . Evid . 2. If you be dead with Christ , you shall live again by the life of Christ. If we have been planted together in the likeness of his death , we shall be also in the likeness of his Resurrection , Rom. 6.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Planted together , some refer it to believers themselves , Jews , and Gentiles are planted together in Christ. So Erasmus , believers grow together like branches upon the same root ; which should powerfully inforce the great Gospel duty of unity among themselves . But I would rather understand it with reference to Christ , and believers ; with whom believers are in other Scriptures said to suffer together , and be glorified together , to die together , and live together , to be Crucified together , and buried together all noting the communion they have with Christ , both in his death and in his life . Now if the power of Christs death , ( i. e. ) the mortifying influence of it have been upon our hearts ; killing their Lusts , deading their affections , and flatting their appetites to the Creature ; then , the power of his life , or Resurrection shall come like the animating dew upon our dead withered bodies , to revive and raise them up to live with him in glory . Evid . 3. If your hearts and affections be now with Christ in Heaven , your bodies in due time shall be there also , and conformed to his glorious body . So you find it , Phil. 3.20 , 21. For our conversation is in heaven , from whence we look for the Saviour ; the Lord Iesus Christ ; who shall change our vile body ; that it may be fashioned like unto his own glorious body . The body is here called vile , or the body of our vileness . Not as God made it , but as sin hath marred it . Not absolutely and in it self , but relatively , and in comparison of what it will be in its second edition , at the Resurrection . Then those scattered bones , and dispersed dust , like pieces of old broken battered Silver , will be new cast , and wrought in the best and newest fashion : even like to Christs glorious body . Whereof we have this evidence , that our conversation is already heavenly . The temper , frame , and disposition of our souls is already so ; therefore the frame and temper of our bodies in due time shall be so . Evid . 4. If you strive now by any means to attain the Resurrection of the dead , no doubt but you shall then attain , what you now strive for . This was Pauls great ambition , that by any means , he might attain the Resurrection of the dead , Phil. 3.11 . He means not simply a Resurrection from the dead , for that all men shall attain whether they strive for it , or no. But by a metonymy of the Subject , for the Ajunct ; he intends that compleat holiness and perfection which shall attend the state of the Resurrection so it is expounded , vers . 12. So then , if God have raised in your hearts a vehement desire , and assiduous endeavour aft●r a perfect freedom from sin , and full Conformity to God in the beauties of holiness ; that very love of holiness , your present pantings , and tendencies after perfection ; speaks you to be persons designed for it . Evid . 5. If you are such as do good in your Generation . If you be fruitful and useful men and women in the world , you shall have part in this blessed Resurrection , Ioh. 5.29 . All that are in the Graves shall hear his voice , and shall come forth ; they that have done good , unto the Resurrection of Life . Now it is not every act materially good , that entitles a man to this priviledge ; but the same requisites that the School-men assign to make a good prayer ; are also necessary to every good work . The person , matter , manner , and end must be good . Nor is it any single good act , but a series and course of holy actions , that is here meant . What a spur should this be to us all , ( as indeed the Apostle makes it , closing up the Doctrine of the Resurrection with this solemn exhortation , 1 Cor. 15. Last , with which I also close mine ) Therefore my beloved brethren , be ye stedfast unmoveable , alwaies abounding in the work of the Lord ; for as much as you know , that your labour is not in vain in the Lord. Thanks be to God for his unspeakable Gift . The FORTIETH SERMON . JOH . XX. XVII . Iesus saith unto her , touch me not ; for I am not yet ascended to my Father : but go to my Brethren , and say unto them , I ascend unto my Father , and your Father ; and to my God , and your God. IN all the former Sermons we have been following Christ through his Humiliation , from the time that he left the blessed bosom of his Father : and now having finished the whole course of his obedience on Earth , and risen again from the Dead , we must in this Discourse follow him back again into Heaven ; and lodge him in that bosom of ineffable delight and love , which for our sakes he so freely left . For it was not his end in rising from the Dead , to live such a low animal life as this is ; but to live a most glorious life as an enthroned King in Heaven ; upon which state he was now ready to enter , as he tells Mary in the Text , and bids her to tell it to the Disciples , go tell my Brethren , that I ascend to my Father , &c. In the former verses you find Mary waiting at Christs Sepulchre in a very pensive frame ; exceedingly troubled because she knew not what was become of Christ. Vers. 15. in the next verse Christ calls her by her name Mary , she knowing the voice turned her sel● , and answered Rabboni . And as a soul transported with joy rushes into his arms , as desirous to clasp and embrace him ; but I●sus said touch me not , &c. In which words we have Christs inhibition , touch me not , strange that Christ who rendred himself so kind and tender to all , and not only admittted , but commanded Thomas to put his finger into his wounds , should sorbid Mary to touch him ; but this was not for want of love to Mary ; for he gives another reason for it presently , I am not yet ascended , ( i. e. ) say some , the time for embracing will be when we are in Heaven . Then and there shall be the place and time , we shall embrace one another for ever more . So Augustin . Or thou detest too much upon my present state , as if I had now attained the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , culminating point of my Exaltation . When as yet I am not ascended , so Camero , and Calvin expound it . Or lastly Christ would signifie hereby , that it was not his pleasure in so great a juncture of things as this , to spend time now in expressing ( this way ) her affections to him ; but rather to shew it by hasting about his service . Which is The second thing observable , viz. his injunction upon Mary , to carry the tidings of his Resurrection to the Disciples , in which injunction we have First , The persons to whom this message was sent , my Brethren , so he calls the Disciples . A sweet compellation , and full of love . much like that of Ioseph to his Brethren , Gen. 45.4 . Save only that there is much more tenderness in this than that ; for he twits them in the same breath with what they had done against him ; I am Ioseph your Brother whom ye sold ; but in this it is , go tell my Brethren , without the least mention of their Cowardize or unkindness And Secondly , The message it self . Tell my Brethren , I ascend to my Father , and your Father ; to my God , and your God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I ascend . It 's put in the present Tense , as if he had been then ascending ; though he did not ascend in some weeks after this ; but he so expresses it , to shew what was the next part of his work , which he was to act in Heaven for them ; and how much his heart was set upon it , and longed to be about it , I ascend to my Father , and your Father ; to my God , and your God. Not our Father , or God in Common : but mine , and yours in a different manner . Yours by right of dominion , mine ( in reference to my humane nature ) not only by right of Creation though so too ; but also by special Covenant , and Confaederation . By Praedestination of my manhood to the grace of personal union , by designation of me to the glorious office of Mediator . My Father , as I am God , by eternal generation . As man , by collation of the grace of union . And your Father by spiritual Adoption and regeneration . Thus he is my God and your God ; my Father , and your Father . This is the substance of that comfortable message , sent by Mary , to the pensive Disciples . Hence the Observation is DOCT. That our Lord Iesus Christ did not only rise from the Dead , but also ascended into Heaven ; there to dispatch all that remained to be done for the compleating the Salvation of his people . So much the Apostle plainly witnesseth , Eph. 4.10 . He that descended , is the same also that ascended up , far above all Heavens , ( i. e. ) all the aspectable Heavens . A full and faithful account whereof the several Evangelists have given us , Mark. 16.19 . Luk. 24.51 . This is sometimes called his going away , as Ioh. 16.7 . Sometimes his being exalted , Acts 2.33 . Sometimes his being made higher than the Heavens , Heb. 7.26 . And sometimes his entring within the vail , Heb. 6.19 , 20. All which are but so many Synonymous phrases expressing his ascension in a pleasant variety . Now for the opening this act of Christ , we will bind up the whole in the satisfaction of these six Questions . First , who ascended ? Secondly , whence did he ascend ? Thirdly , whither ? Fourthly , when ? Fifthly , how ? And lastly , why did he ascend ? And these will take in what is needful for you to be acquainted with in this point . First , Who ascended ? This the Apostle answers , Eph. 4.10 . The same that descended , viz. Christ. And himself tells us in the Text , I ascend . And though the ascension were of Christs whole person , yet it was but a figurative and improper expression with respect to his divine nature , but it agrees most properly to the humanity of Christ , which really changed places and conditions by it . And hence it is that it 's said , Ioh. 16.28 . I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father . He goes away , and we see him no more . As God , he is spiritually with us still ; even to the end of the world . But as man , the heavens must contain him till the restitution of all things , Acts 3.21 . Secondly , Whence Christ ascended ? I answer , more generally , he is said to ascend from this world , to leave the world . That is the terminus à quo , Joh. 16.28 . But more particularly , it was from mount Olivet , near unto Ierusalem . The very place where he began his last sorrowful Tragedy . There where his heart began to be sadded , there is it now made glad . O what a difference was there betwixt the frame Christ was in , in that Mount before his Passion , and this he is now in , at his ascension ! But Thirdly , Whither did he ascend ? It 's manifest it was into the third Heavens . The Throne of God , and place of the blessed . Where all the Saints shall be with him for ever . It 's said to be far above all heavens . That is , the heavens which we see , for they are but the pavement of that stately Palace of the great King. He is gone ( saith the Apostle ) within the vail , ( i. e. ) into the most holy Place . And into his Fathers house , Ioh. 14.2 . And he is also said to go to the place where he was before , Joh. 6.62 . Back again to that sweet and glorious bosom of delight and Love from whence at his incarnation he came . Fourthly , When did Christ ascend ? was it presently as soon as he rose from the dead ? No , not so , for after his Resurrection ( saith Luke ) he was seen of them forty daies , speaking of the things pertaining to the Kingdom of God. And truly the care and love of Christ to his people was very manifest in this his stay with them . He had ineffable glory prepared for him in heaven , and awaiting his coming ; but he will not go to possess it , till he had settled all things for the good of his Church here . For in this time he confirmed the truth of his Resurrection , gave charge to the Apostles concerning the Discipline and order of his house , or Kingdom ; which was but needful since he intended that their Acts should be rules to future Churches . So long it was necessary he should stay . And when he had set all things in order , he would stay no longer , lest he should seem to affect a terrene life . And besides he had work of great concernment to do for us in the other world . He desired to be no longer here , than he had work to do for God , and souls . A good pattern for the Saints . Fifthly , How did Christ ascend into Heaven ? Here it 's worthy our Observation , that Christ ascended as a publick person , or fore-runner in our names , and upon our accounts . So it 's said expresly , Heb. 6.20 . Speaking of the most holy place within the vail , whither ( saith he ) the fore-runner is for us entred . His entring into heaven as our fore-runner implies both his publick capacity , and precedency . First , His publick capacity , as one that went upon our business to God. So he himself speaks , Ioh. 14.2 . I go before to prepare a place for you . To take possession of heaven in our names . The fore-runner hath respect to others that were to come to heaven after him , in their several generations ; for whom he hath taken up mansions , which are kept for them against their coming . Secondly , It notes precedency . He is our fore-runner , but he himself had no fore-runner . Never any entred into heaven before him , but such as entred in the name , and through the vertue of his merits . He was the first that ever entred heaven directly , immediately in his own name and upon his own account . But all the Fathers who died before him , entred in his name . To the holiest of them all God would have said as Elisha to Iehoram , 2 King. 3.14 . Were it not that I had respect to the person of my Son , in whose name and right you come ; I would not look upon you . You must back again ▪ heaven were no place for you . No not for you A●raham nor for you Moses . Secondly , He ascended Triumphantly into heaven . To this good Expositors refer that which in the Type is spoken of David , when he lodged the Ark in its own place , with musical instruments and shoutings ; but to Christ in the Antitype when he was received up Triumphantly into glory , Psal. 47.5 . God is gone up with a shout , the Lord with the sound of a Trumpet ; sing praises to God , sing praises ; sing praises unto our King , sing praises . A Cloud is prepared as a Royal Chariot to carry up this King of Glory to his Princely pavillion . A Cloud received him out of their sight . And then a Royal guard of mighty Angels surround the Chariot , if not for support , yet for greater state , and solemnity of their Lords ascension . And oh what Jubilations of the blessed Angels were heard in heaven ! How was the whole City of God moved at his coming . For look as when he brought his first begotten into the world , he said , let all the Angels of God worship him : Heb. 1.6 . So at his return thither again , when he had finished Redemption work , there were no less demonstrations given by those blessed Creatures of their delight and joy in it . The very heavens ecchoed , and resounded on that account . Yea , the Triumph is not ended at this day , nor ever shall . It 's said , Dan. 7.13.14 . I saw , ( saith the Prophet ) in the night visions , and behold one like the Son of man came with the Clouds of Heaven ; and came to the ancient of daies , and they brought him near before him . And there was given him , dominion , and glory and a Kingdom ; that all People , Nations , and Languages should serve him . This Vision of Daniels was accomplisht in Christs ascension , when they ( i. e. ) the Angels brought him to the ancient of daies ( i. e. ) to God the Father , who to express his welcome to Christ , gave him glory and a Kingdom . And so it is and ought to be expounded . The Father received him with open arms , rejoycing exceedingly to see him again in heaven , therefore God is said to receive him up into glory , 1 Tim. 3.16 . For that which with respect to Christ , is called ascension , is with respect to the Father called assumption . He went up , and the Father received him . Yea , received him so , as none ever was received before him , or shall be received after him . Thirdly , Christ Ascended munificiently shedding forth abundantly inestimable gifts upon his Church at his ascension . As in the Roman Triumphs they did Spargere missilia , bestow their largesses upon the people ; so did our Lord when he ascended , wherefore he saith when he ascended up on high he led Captivity Captive ; and gave gifts unto men . The place to which the Apostle refers , is Psal. 68.17.18 . where you have both the triumph and munificence with which Christ went up excellently set forth together . The Chariots of God ( saith the Psalmist ) are twenty thousand , even thousands of Angels ; the Lord is among them as in Sinai , in the holy place . Thou hast ascended on high , thou hast led Captivity Captive , thou hast received gifts for men ; Yea ▪ for the rebellious also , that God might dwell among them . Which words in their literal sense are a Celebra●ion of that famous victory and triumph of David , ever the enemies of God ▪ recorded , 2 Sam. 8. These conquered enemies bring him several sorts of presents , all which he dedicated to the Lord. The spiritual sense is , that just so our Lord Jesus Christ when he had overcome by his death on the Cr●ss , and now triumphed in his ascension , he takes the parts and gifts of his enemies , and gives them by their conversion to the Church ▪ for its use and service . Thus he received gifts even for the rebellious , ( i. e. ) sanct●fies the natural gifts , and ●aculties of such as hated his people before , dedicating them to the Lord in his peoples service . Thus ( as one observes ) Tertullian , Origen , Austin , and Ierome , came into Canaan laden with Aegyptian Gold. Meaning they came into the Church richly furnished wi●h natural learning and abilities . Austin was a Manichee , Cyprian a Magician , learned Bradwardine a scornful proud na●urallist , who once said when he read Pauls Epistles , dedignabar esse parvulus . He scorned such childish things , but afterwards became a very useful man in the Church of God. And even Paul himself , was as fierce an enemy to the Church , as breathed on earth ; till Christ gave him into its bosom by conversion ; and then no meer man ever did the Lord and his people greater service than he . Men of all sorts . Greater and smaller lights , have been given to the Church . Officers of all sorts were given it by Christ. Extraordinary and temporary , as Prophets , Apostles , Evangelists , ordinary and standing , as Pastors , and Teachers which remain to this day , Eph. 4.8 , 9. And those stars are fixed in the Church heaven , by a most firm establishment , 1 Cor. 12.28 . Thousands now in heaven , and thousands on earth also , are blessing Christ at this day for these his ascension gifts . Fourthly , Our Lord Jesus Christ ascended most comfortably , for whilst he was blessing his people , he was parted from them , Luk. 24.50 , 51. Therein making good to them what is said of him , Ioh. 13.1 . Having loved his own , he loved them to the end . There was a great deal of love manifested by Christ in this very last act of his , in this world . The last sight they had of him in this world was a most sweet and encouraging one . They heard nothing from his lips but love , they saw nothing in his face but love ; till he mounted his triumphant Chariot and was taken out of their sight . Surely these blessings at parting were sweet and rich ones . For the matter of them , they were the mercies which his blood had so lately purchased for them . And for their extent , they were not only intended for them , who had the happiness to be upon the place with him from whence he ascended ; but they reach us , as well as them ; and will reach the last Saint that shall be upon the earth , till he come again . For they were but representatives of the future Churches , Matth. 28.20 . And in blessing them , he blessed us also . And by this we may be satisfied that Christ carried an heart full of love to his people away with him to heaven ; since his love so abounded in the last act that ever he did in this world . And left such a demonstration of his tenderness with them at parting . Fifthly , He ascended , as well as rose again , by his own power . He was not meerly passive , in that his ascension , but it was his own act . He went to heaven . Therefore it 's said , Act. 1.10 . He went up , viz. by his own d●vine power . And this plainly evinceth h●m to be God , for no meer Creature ever mounted it self from earth , far above all heavens , as Christ did . Sixthly , And lastly , why did Christ ascend ? I answer his ascension was necessary upon many and great accounts . For First , If Christ had not ascended , he could not have Interceded as now he doth in heaven for us . And do but take away Christs intercession , and you starve the hope of the Saints . For what have we to succour our selves with under the daily surprises of sin , but this , that if any man sin , we have an Advocate [ with the Father ] mark that with the Father . A friend upon the place . One that abides there , on purpose to transact all our affairs , and as a surety for the peace betwixt God and us . Secondly , If Christ had not ascend●d , you could not have entred into heaven , when you die . For he went to prepare a place for you , Joh. 14.2 . He was ( as I said before ) the first that entred into heaven directly and in his ow● name : and had he not done so , we could not have entred ( when we die ) in his name . The fore-runner made way for all that are coming on in their several generations after him . Nor could your bodies have ascended after their Resurrection , but in the vertue of Christs ascension . For he ascended ( as was said before ) in the capacity of our head , and representative . To his Father and our Father . For us and himself too . Thirdly , If Christ had not ascended , he could not have been inaugurated and installed in the glory he now enjoys in heaven . This world is not the place where perfect felicity and glory dwells . And then how had the promise of the Father been made good to him ? Or our glory ( which consists in being with , and conformed to him ) where had it been ? Ought not Christ to suffer , and to enter into his glory ? Luk. 24.25 . Fourthly , If Christ had not ascended , how could we have been satisfied that his payment on the Cross made full satis●action to God ? and that now God hath no more Bills to bring in against us ? How is it that the spirit convinceth the world of righteousness , Ioh. 16.9 , 10. But from Christs going to the Father , and returning hither no more ; which gives evidence of Gods full content and satisfaction both with his person and work . Fifthly , How should we have enjoyed the great blessings of the Spirit and Ordinances , if Christ had not ascended ? And surely we could not have been without either . If Christ had not gone away , the Comforter had not come , Joh. 16.7 . He begins where Christ finished . For he takes of his , and shews it to us , Joh. 16.14 . And therefore it 's said , ●oh . 7.39 . The Holy Ghost was not given , because Iesus was not yet glorified . He was then given as a sanctifying spirit , but not given ( in that measure as afterward he was ) to furnish and qualifie men with gifts , for service . And indeed by Christs ascension both his sanctifying and his ministring gifts , were shed forth more commonly , and more abundantly upon men . These fell from him when he ascended , as Eli●ahs mantle did from him , so that whatsoever good of conversion , edification , support , or comfort you receive from spiritual Ordinances he hath shed forth that , which you now see and feel . It 's the fruit of Christs ascension . Sixthly , And lastly , if Christ had not ascended how had all the Types and Prophesies that figured and fore-told it been fulfilled ? And the Scriptures cannot be broken , Joh. 10.35 . So that upon all these accounts it was expedient that he should go away . It was for his glory , and for our advantage . Though we lost the comfort of his bodily presence by it , yet if we loved him we would rejoyce because he went to the Father , Joh 14.28 . We ought to have rejoyced in his advancement , though it had been to our loss : but when it is so much for our benefit as well as his Glory ; it 's matter of joy on both sides that he is ascended to his Father , and our Father ; to his God , and to our God. From the several blessings flowing to us out of Christs ascension , it was that he charged his people not to be troubled at his leaving of them , Ioh. 14. And hence learn Inference 1. Did Christ ascend into Heaven ? Is our Iesus our treasure indeed there ? Where then should the hearts of believers be , but in Heaven where their Lord their Life is ? Surely Saints it is not good that your Love , and your Lord should be in two several Countries , said one that is now with him . Up , up , after your Lover , that he and you may be together . Christians you ascended with him virtually when he ascended , you shall ascend to him personally hereafter , oh that you would ascend to him Spiritually in acts of Faith , Love and desires daily . Sursum Corda , up with your hearts , was the form used by the Ancient Church , at the Sacrament . How good were it if we could say with the Apostle , Phil. 3.21 . Our Conversation is in Heaven from whence we look for a Saviour . An heart ascendant , is the best evidence of your interest in Christs ascension . Inference 2. Did Christ go to Heaven as a fore-runner ? What haste should we make to follow him ! He ran to Heaven , he ran thither before us . Did he run to glory and shall we linger ? Did he flee as an Eagle towards Heaven , and we creep like snails ? Come Christians lay aside every weight , and the sin that doth so easily beset you , and run with patience the Race set before you , looking unto Iesus , Heb. 12.1 , 2. The Captain of our Salvation is entred within the gates of the new Ierusalem , and calls to us out of Heaven , to hasten to him ; proposing the greatest incouragements to them that are following after him , saying he that overcomes shall sit with me in my Throne , as I also overcame , and am set down with my Father in his Throne , Rev. 3.21 . How tedious should it seem to us to live so long at a distance from our Lord Jesus ! our Life . Inference 3. Did Christ ascend so triumphantly , leading Captivity Captive ? How little reason then have believers to fear their conquered enemies , Sin , Satan and every enemy was in that day led away in triumph dragged at Christs Chariot wheels . Brought after him as it were in Chains . 'T is a lovely sight to see the necks of those Tyrants under the foot of our Ioshuah . He made at that day an open shew of them , Col. 2.15 . Their strength is broken for ever . In this he shewed himself more than a conqueror ; for he conquered , and triumphed too . Satan was then trod under his feet . And he hath promised to tread him under our feet also , and that shortly , Rom. 16.20 . Some power our enemies yet retain , the Serpent may bruise our heel , but Christ hath crusht his head . Inference 4. Did Christ ascend so munificently , shedding forth so many mercies upon his people ? Mercies of inestimable value reserved on purpose to adorn that day ? O then see that you abuse not those most pretious ascension gifts of Christ , but value and improve them as the choicest mercies . Now the Ascension gifts as I told you are either the Ordinances and Officers of the Church ( for he then gave them Pastors and Teachers ) or the Spirit that furnisht the Church with all its gift . Beware you abuse not either of these . First , Abuse not the Ordinances and Officers of Christ. This is a sin that no Nation is plunged deeper into the guilt of it , th●n this Nation . And no Age , more than this . Surely God hath written to us the great things of his Law , and we have accounted them small things . We have been loose , wanton , sceptical professors for the most part ; that have had nice and coy stomachs that could not relish plain wholesom truths ; except so and so modified to our humors . For this the Lord hath a Controversie with the Nation , and by a sore Judgement he hath begun to rebuke this sin already . And I doubt before he make an end , plain truths will down with us ; and we shall bless God for them . Secondly , But in the next place see that you abuse not the Spirit , whom Christ hath sent from Heaven at his ascension ; to supply his bodily absence among us , and is the great pledge of his care for , and tender love to his people . Now take heed that you dont vex him by your disobedience . Nor greive him by your unkindnesses . Nor quench him by your sinful neglects of duty , or abuse of light . O deal kindly with the Spirit and obey his voice . Comply with his designs , and yield up your selves to his guidance and conduct . Methinks to be intreated , by the Love of the Spirit , Rom. 15.30 . Should be as great an Argument as to be intreated for Christs sake . Now to perswade all the Saints to be tender of grieving the Spirit , by sin ; let me urge a few Considerations , proper to the point under hand . And Consid. 1. First , He was the first and principal mercy that Christ received for you , at his first entrance into Heaven . It was the first thing he asked of God , when he came to Heaven . So he speaks , Ioh. 14.16 , 17. I will pray the Father , and he shall give you another Comforter ; that he may abide with you . No sooner had he set foot upon the place but the first thing , the great thing that was upon his heart to ask the Father for us , was that the Spirit might be forthwith dispatcht , and sent down to his people . So that the spirit is the first-born of mercies . And deserves the first place in our hearts , and esteems . Consid. 2. Secondly , The Spirit comes not in his own name to us ( though if so , he deserves a dear welcome for his own sake , and for the benefits we receive by him which are inestimable ) but he comes to us in the name , and in the loves both of the Father and Son. As one authorized and delegated by them . Bringing his Credentials under both their hands , and seals , Ioh. 15.26 . But when the Comforter is come whom I will send to you , from the Father . Mark I will send him from the Father , and in Ioh. 14.26 . The Father is said to send him in Christs name . So that he is the messenger that comes from both these great and holy persons . And if you have any Love for the God that made you , any kindness for Christ that died for you ; shew it by your obedience to the Spirit that comes from them both ; and in both their names to us : and who will be both offended and grieved if you grieve him . O therefore give him an enter●ainment worthy of one that comes to you in the name of the Lord. In the Fathers name , and in the Sons name . Consid. 3. Thirdly , But that is not the only consideration that should cause you to beware of grieving the Spirit , because he is sent in the name of such great and dear persons to you ; but he deserves better entertainment than any of the Saints give him , for his own sake , and upon his own account , and that upon a double score , viz. Of his Nature and Office. First , On the account of his Nature , for he is God , Co-equal with the Father and Son in Nature , and digni●y , 2 Sam. 23.23 . The Spirit of the Lord spake by me , and his word was in my tongue ; the God of Israel said ; the Rock of Israel spake to me . So that you see he is God. The rock of Israel . God omnipotent , for he created all things , Gen. 1.2 . God omnipresent , filling all things , Psal. 139.7 . God omniscient , who knows your hearts , Rom. 9.1 . Beware of him therefore , and grieve him not , for in so doing , you grieve God. Secondly , Upon the account of his Office and the benefits we receive by him . We are obliged even on the score of gratitude and ingenuity to obey him . For he is sent in the quality of an Advocate , to help us to pray . To indite our requests for us . To teach us what , and how to ask of God , Rom. 8.26 . He comes to us as a Comforter , Ioh. 14.16 . And none like him . His work is to take of Christs , and shew it to us , ( i. e. ) to take of his death , Resurrection , Ascension , yea of his very present Intercession in Heaven and shew it to us . He can be with us in a moment , he can ( as one well observes ) tell you what were the very last thoughts Christ was thinking in Heaven about you . It was he that formed the body of Christ in the womb , and so prepared him to be a sacrifice for us . He filled that humanity with his unexampled fullness . So fitting and anointing him for the discharge of his Office. 'T is he tha● pu●s efficacy into the Ordinances , and without him they would be but a dead letter . 'T was he that blessed them to your conviction , and c●nversion . For if Angels had been the Preachers , no conversion had followed , without the Spirit . 'T is he that is the vinculum unionis bond of union betwixt Christ and your souls ; without which you could never have had interest in Christ , or Communion with Christ. 'T was he that so often hath helped your infirmities , when you knew not what to say . Comforted your hearts when they were overwhelmed wi●hin you , and you knew not what to do . Preserved you many thousand times from sin and ruine when you have been upon the slippery br●nk of it in temptations . 'T is he ( in his sanctifying work ) that is the best evidence your souls have for Heaven . It were endless to enumerate the mercies you have by him . And now , Reader , dost thou not blush to think how unworthily thou hast treated such a friend . For which o● all these his Offices or benefits dost thou grieve and quench him ? O grieve not the holy Spirit , whom Christ sent assoon as ever he came to Heaven , in his Fathers name , and in his own name to perform all these Offices for you . Inference 5. Is Christ ascended to the Father as our fore-runner , then the door of Salvation stands open to all believers , and by vertue of Christs ascension ; they also shall ascend after him ; far above all visible Heavens . O my friends , what place hath Christ prepared and taken up for you ! What a splendid habitation hath he provided for you . God is not ashamed to be called your God , for he hath prepared for you a City , Heb. 11.16 . In that City Christ hath provided mansions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , resting places for your everlasting abode , Ioh. 14.2 . and keeps them for you till your coming . O how August , and glorious a dwelling is that , where Sun , Moon and Stars shall shine as much below your feet as they are now above your heads ? Yea , such is the love Christ hath to the believer , that ( as one saith ) if thou only hadst been the chosen of God , Christ would have built that house for himself and thee . Now it is for himself , for thee , and for many more who shall inherit with thee . God send us a joyful meeting within the vail , with our fore-runner ; and sweeten our passage into it , with many a fore-sight , and fore-tast thereof . And mean time let the Love of a Saviour infl●me our hearts , so that when ever we cast a look towards that place , where our fore-runner is for us entred ; our souls may say with melting affections ▪ Thanks be to God for Iesus Christ ; and again , Blessed be God for his unspeakable Gift . The FORTY FIRST SERMON . HEB. I.III. part of the Verse , — When he had by himself , purged our sins ; sate down at the right hand of the Majesty on high . CHrist being returned again to his Father , having finished his whole work on earth , is there bid by the Father to sit down in the seat of honour , and rest . A seat prepared for him at Gods right hand , that makes it honourable , and all his enemies as a footstool under his feet , that makes it easie . How much is the state and condition of Jesus Christ changed in a few days ! Here he groaned , wept , laboured , suffered , sweat , yea sweat blood , and found no rest in this world ; but when he comes to Heaven , there he enters into rest . Sits down for ever in the highest , and easiest throne prepared by the Father for him , when he had done his work . When he had by himself purged our sins , he sate down , &c. The scope of this Epistle is to demonstrate Christ to be the fulness of all Legal Types and Ceremonies , and that whatever light glimered to the world through them , yet it was but as the light of the day Star , to the light of this Sun. In this Chapter Christ the subject of the Epistle is described , and particularly in this third verse , he is described three ways . First , By his Essential , and primaeval glory and dignity he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the brightness of his Fathers glory , the very splendor of glory , the very refulgency of that Son of glory . The primary reason of that appellation is with respect to his eternal and ineffable generation , light of light , as the Nicene Creed expresses it . As a beam of light proceeding from the Sun. And the secondary reason of it is with respect to men , for look as the Sun communicates its light and influence to us by its beams , which it projects ; so doth God communicate his goodness , and manifest himself to us by Christ. Yea , he is the express Image , or Character of his person . Not as the impressed Image of the Seal upon the Wax , but as the engraving in the Seal it self . Thus he is described by his essential glory . Secondly , He is described by the work he wrought here on earth in his humbled state , and it was a glorious work , and that wrought out by his own single hand , when he had by himself purged our sins . A work that all the Angels in Heaven could not do , but Christ did it . Thirdly , and Lastly , He is described by his glory the which ( as a reward of that work ) he now enjoys in Heaven . When he had by himself purged our sins , he sat down on the right hand of the Majesty on high , ( i , e. ) the Lord cloathed him with the greatest power , and highest honour , that Heaven it self could afford ; for so much this phrase of sitting down on the right hand of Majesty imports , as will appear in the explication of this point , which is the result of this clause , viz. DOCT. That when our Lord Iesus Christ had finished his work on earth , he was placed in the seat of the highest honour , and authority ; at the right hand of God in Heaven . This truth is transformingly glorious , Stephen had but a glimpse of Christ at his Fathers right hand , and it caused his face to shine , as it had been the face of an Angel , Act. 7.56 . this his high advancement was foretold and promised before the work of redemption was taken in hand , Psal. 110.1 . The Lord said unto my Lord sit thou at my right hand , untill I make thine enemies thy footstool . And this promise was punctually performed to Christ after his resurrection and ascension , in his supream exaltation far above all created beings in Heaven and earth . Ephes. 1.20 , 21 , 22. We shall here open two things in the doctrinal part , viz. what is meant by Gods right hand , and what is implied in Christs sitting there , with his enemies for a footstool . First , What are we to understand here by Gods right hand ? It 's obvious enough , that the expression is not proper , but figurative , and borrowed . God hath no hand , right or left ; but it 's a condescending expression wherein God stoops to the Creatures understanding ; and by it he would have us to understand honour , power and nearness , First , The right hand is the hand of honour , the upper hand , where we place those whom we highly esteem and honour . So Solomon placed his Mother in a seat , at his right hand , 1 King. 2.19 . So in token of honour God sets Christ at his right hand ; which on that account in the Text is called the right hand of Majesty . God hath therein exprest more favour , delight and honour to Jesus Christ , than ever he did to any creature . To which of the Angels said he at any time , sit thou on my right hand ? Heb. 1.13 . Secondly , The right hand is the hand of power : we call it the weapon hand , and the working hand . And the setting of Christ there , imports his exaltation to the highest authority , and most supream dominion . Not that God the Father hath put himself out of his Authority , and advanced Christ above himself ; no , for in that he saith he hath put all things under him , it is manifest , that he is excepted which did put all things under him , 1 Cor. 15.27 . But to sit as an enthroned King , at Gods right hand , imports power . Yea , the most soveraign and supream power : and so Christ himself calls the right hand at which he sits , Matth. 26.64 . hereafter ye shall see the Son of man sitting on the right hand of power . Thirdly , And as it signifies honour and power , so nearness in place , as we use to say at ones elbow , and so it is applied to Christ , in Psal. 110.5 . The Lord at thy right hand , shall strike through Kings in the day of his wrath ; that is , the Lord who is very near thee , present with thee , he shall subdue thine enemies . This is that then we are to understand by Gods right hand . Honour , power and nearness . Secondly , In the next place let us see what is implied in Christ sitting at Gods right hand , with his enemies for his footstool . And if we attently consider , we shall find that it implies and imports divers great and weighty things in it . As , First , It implies the Complement and Perfection of Christs work , that he came into the world about . After his work was ended , then he sat down and rested from those labours , Heb. 10.11.12 . Every Priest standeth daily ministring , and offering oftentimes the same sacrifices ; which can never take away sins ; but this man when he had once offered one sacrifice for sins , for ever sat down on the right hand of God. Here he assigns a double difference betwixt Christ and the Levitical Priests ; they stand , which is the posture of Servants ; he sits , which is the posture of a Lord. They stand daily , because their sacrifices cannot take away sin ; he did his work fully , by one offering ; and after that sits , or rests for ever in Heaven . And this ( as accurate and judicious Dr. Reynolds observes ) was excellently figured to us in the Ark. which was a lively Type of Jesus Christ , and particularly in this , it had rings by which it was carried up and down , till at last it rested in Solomons Temple , with glorious and Triumphal sollemnity , Psal. 132 , 8 , 9. 2 Chron. 5.13 . So Christ , while he was here on earth , being anointed with the Holy Ghost and wisdom , went about doing good , Act. 10.38 . and having ceased from his works , did at last enter into his rest , Heb. 5.10 . which is the heavenly Temple , Rev. 11.19 . Secondly , His sitting down at Gods right hand , notes the high content and satisfaction of God the Fa●her in him , and in his work . The Lord said to my Lord sit thou at my right hand , the words are brought in as the words of the Father , welcoming Christ to Heaven ; and ( as it were ) congratulating the happy accomplishment of his most difficult work . And it is as if he had said , O my Son , what shall be done for thee this day ? thou hast finished a great work , and in all the parts of it acquitted thy self as an able and faithful servant to me ; what honours shall I now bestow upon thee ? the highest glory in Heaven , is not too high for thee ; come , sit at my right hand . O how well is he pleased with Christ , and what he hath done ! He delighted greatly to behold him here at his work on earth , and by a voice from the excellent glory he told him so , when he called out of Heaven to him saying , Thou art my beloved Son in whom I am well pleased , 2 Pet. 1.17 . and himself tells us , Joh. 10.17 . therefore doth my Father love me , because I lay down my life , &c. for it was a work that the heart of God had been upon from eternity . He took infinite delight in it . Thirdly , Christs sitting down at Gods right hand in Heaven , notes the advancement of Christs humane nature to the highest honour ; even to be the object of adoration to Angels and men . For it is properly his humane nature that is the subject of all this honour , and advancement ; and being advanced to the right hand of majesty , it 's become an object of worship and adoration . Not simply as it is flesh and blood , but as it is personally united to the second person , and enthroned in the supream glory of Heaven . O here 's the mysterie , that flesh and blood should ever be advanced to the highest throne of Majesty , and being there installed in that glory , we may now direct our worship to him as God-man ; and to this end was his humanity so advanced , that it might be adored and worshipped by all . The Father hath commited all Iudgement to the Son , that all men should honour the Son , even as they honour the Father . And the Father will accept of no honour divided from his honour . Therefore it 's added in the next clause , he that honoureth not the Son , honoureth not the Father which hath sent him , Joh. 5.22 , 23. Hence the Apostles in the salutations of their Epistles , beg for grace mercy and peace from God the Father , and our Lord Jesus Christ : and in their valedictions , they desire the grace of our Lord Jesus Christ to the Churches . Fourthly , It imports the soveraignty and supremacy of Christ over all . The investiture of Christ with authority over the Empire of both worlds : For this belongs to him that sits down upon this throne . When the Father said to him sit at my right hand , he did therein deliver to him the dispensation and oeconomy of the Kingdom . Put the awful scepter of government into his hand , and so the Apostle interprets and understands it , 1 Cor. 15.25 . He must raign , till he have put all his enemies under his feet . And to th●s purpose the same Apostle accommodates , ( if not expounds ) the words of the Psalmist , thou madest him a little lower than the Angels , ( i. e. ) in respect of his humbled state on earth , thou Crownnedst him with glory and honour , and didst set him over the work of thy hands , thou hast put all things in subjection under his feet , Heb. 2.7 , 8. He is over the spiritual Kingdom , the Church , absolute Lord there , Matth. 28.18 , 19 , 20. He also is Lord over the providential Kingdom the whole world , Psal. 110.2 . and this providential Kingdom , being subordinate to his spiritual Kingdom ; he orders and rules this , for the advantage and benefit of that , Ephes. 1.22 . Fifthly , To sit at Gods right hand with his enemies for a footstool , implies Christ to be a Conqueror over all his enemies . To have ones enemies under his feet , notes perfect conquest , and compleat victory . As when Iosuah set his foot upon the necks of the Kings : So Tamberline made proud Bajazet his footstool . They trampled his name , and his Saints under their feet ; and Christ will tread them under his feet . 'T is true indeed , this victory is yet incompleat , and inconsummate ; for now we see not yet all things put under him , ( saith the Apostle ) but we see Iesus Crowned with glory and honour , and that 's enough . Enough to shew the power of his enemies is now broken , and though they make some opposition still , yet it is to no purpose at all ; for he is so infinitely above them , that they must fall before him . It is not with Christ as it was with Abi●ah against whom Ieroboam prevailed because he was young and tenderhearted and could not withstand them . His incapacity and weakness gave the watchful enemy an advantage over him . I say 't is not so with Christ , he is at Gods right hand . And all the power of God stands ready bent to strike through his enemies , as it is , Psal. 110.5 . Sixthly , Christs sitting in Heaven notes to us the great and wonderful change that is made upon the state and condition of Christ , since his ascention into Heaven . Ah 't is far otherwise with him now , than it was in the days of his humiliation here on earth . quantum mutatus ab illo ! Oh what a wonderful change hath Heaven made upon him ! It were good ( as a Worthy of ours speaks ) to compare in our thoughts the Abasement of Christ , and his Exaltation together ; as it were in Columes , one over against the other : he was born in a Stable , but now he raigns in his Royal Palace . Then he had a Manger for his Cradle , but now he sits on a Chair of State. Then Oxen and Asses were his companions , now thousands of Saints , and ten thousand of Angels minister round about his throne . Then in contempt they called him the Carpenters Son , now he obtains by inheritance a more excellent name than Angels . Then he was led away into the Wilderness to be tempted of the Devil , now it is proclaimed before him , let all the Angels of God worship him . Then he had not a place to lay his head on , now he is exalted to be heir of all things . In his state of Humiliation he endured the contradiction of sinners , in his state of Exaltation he is adored and admired of Saints and Angels . Then he had no form nor comliness , and when we saw him , there was no beauty why we should desire him ; now the beauty of his countenance shall send forth such glorious beams , that shall dazel the eyes of all the Coelestial inhabitants round about him , &c. O what a change is here ! Here he sweat , but there he sits . Here he groaned , but there he triumphs . Here he lay upon the ground , there he sits in the throne of glory . When he came to Heaven , his Father did as it were thus bespeak him . My dear Son , what an hard travail hast thou had of it ? What a world of wo hast thou past through , in the strength of thy love to me , and mine Elect ? Thou has● been hungry , thirsty and weary ; scourged , crucified and reproached : ah what bad usage has thou had in the ungrateful world ! Not a days rest and comfort since thou wentest out from me : but now thy suffering days are accomplisht , now thy rest is come , rest for evermore . Henceforth sit at my right hand . Henceforth thou shalt groan , weep , or bleed no more . Sit thou at my right hand . Seventhly , Christs sitting at Gods right hand , implies the advancement of believers to the highest honour : For this session of Christs , respects them ; and there he sits as our representative , in which regard we are made to sit with him in heavenly places , as the Apostle speaks , Ephes. 2.6 . How secure may we be ( saith Tertullian ) who do now already possess the Kingdom ? meaning in our head Christ. This ( saith another ) is all my hope and all my confidence , namely , that we have a portion in that flesh and blood of Christ which is so exalted , and therefore where he reigns we shall reign ; where our flesh is glorified , we shall be glorified . Surely , it 's matter of exceeding joy , to believe that Christ our head , our flesh and blood , is in all this glory at his Fathers right hand . Thus we have opened the sence and importance of Christs si●ting at his Fathers right hand . Hence we Infer . Inference 1. Is this so great an honour to Christ , to sit enthroned at Gods right hand ? What honour then is reserved in Heaven for those that are faithful to Christ now on the earth ! Christ prayed , and his prayer was heard , Joh. 17.24 . That we may be with him , to behold the glory that God hath given him ; and what heart can conceive the felicity of such a sight ? it made Stephens face shine as the face of an Angel , when he had but a glimpse of Christ at his Fathers right hand . Thine eyes shall see the King in his beauty , Isai. 33.17 . which respected Hezekiah in the Type , Christ in the truth . But , this is not all , though this be much , to be spectators of Christ in his Throne of glory : we shall not only see him in his Throne , but also sit with him inthroned in glory . To behold him is much , but to sit with him is more . I remember it was the saying of a heavenly Christian , now with Christ , I would far rather look but through the hole of Christs door , to see but the one half of his fairest and most comly face , [ for he looks like Heaven ] suppose I should never win in , to see his excellency and glory to the full ; than to enjoy the flower , the bloom and chiefest excellency of the glory and riches of ten worlds . And you know how the Queen of the South fainted at the sight of Solomon in his glory . But this sight you shall have of Christ , will change you into his likeness . We shall be like him , ( saith the Apostle ) for we shall see him as he is , 1 Joh. 3.2 . He will place us as it were in his own throne with him . So runs the promise , Rev. 3.21 . To him that overcometh , I will grant to sit with me in my throne ; even as I also overcame , and am set down with my Father in his throne : and so 2 Tim. 2.12 . If we suffer with him , we shall also reign with him . The Father set Christ on his right hand , and Christ will set the Saints on his right hand . So you know the sheep are placed by the Angels , at the great day . Matth. 25. and so the Church under the figure of the daughter of Aegypt whom Solomon married ; is placed on the Kings right hand , in God of Ophyr , Psal. 45. This honour have all the Saints . O amazing Love. What , we set on thrones , while as good as we by nature howl in flames ! O what manner of love is this ! These expressions indeed do not intend , that the Saints shall be set in higher glory than Christ ; or that they shall have a parity of glory with Christ ; for in all things he must have the preheminence : but they note the great honour that Christ will put upon the Saints ; as also , that his glory shall be their glory in Heaven . As the glory of the Husband redounds to the Wife ; and again , their glory will be his glory . 2 Thes. 1.10 . And so it will be a social glory . O it 's admirable to think whither free grace hath already mounted up poor dust and ashes ! To think how nearly we are related now to this Royal princely Jesus ! but how much higher are the designs of grace that are not yet come to their parturient fulness , they look beyond all this that we now know ! Now are we the Sons of God , but it doth not yet appear what we shall be , 1 Joh. 3.2 . Ah what reason have you to honour Christ on earth , who is preparing such honours for you in Heaven ! Inference 2. Is Iesus Christ thus enthroned in Heaven , then how impossible is it , that ever his interest should miscarry or sink on earth ? The Church hath many subtil and potent enemies . True , but as Haman could not prevail against the Iews whilst Hester their friend spake for them to the King ; no more can they , whilst our Iesus sits at his , and our Fathers right hand . Will he suffer his enemies that are under his feet , to rise up and pull out his eyes think you ? Surely they that touch his people , touch the very Apple of his eye , Zech. 2.8 . He must reign till all his enemies are under his foot , 1 Cor. 15.25 . The enemy under his feet , shall not destroy the children in his arms . He sits in Heaven on purpose to manage all to the advantage of his Church , Eph. 1.22 . Are our enemies powerful , lo our King sits on the right hand of power . Are they subtil and deep in their contrivance , he that sits on the Throne over-looks all they do . Heaven over-looks Hell. He that sits in the Heavens beholds , and derides their attempts , Psal 2.4 . He may permit his enemies to straighten them in one place , but it shall be for their enlargement in another . For 't is with the Church , as it is with the Sea ; what it loses in one place , it gets in another ; and so really loses nothing . He may suffer them also to distress us in outwards , but that shall be recompenced with inward , and better mercies ; and so we shall lose nothing by that . A foot-stool you know is u●eful to him that treads on it , and serves to lift him up the higher : so shall Christs enemies be to him , and his ; albeit they think not so . What singular benefits the oppositions of his enemies , occasion to his people ; I have * else-where discovered , to which I refer my Reader and pass to the Inference 3. Is Christ set down on the right hand of the Majesty in Heaven , O with what awful reverence should we approach him in the duties of his Worship ! Away with light and low thoughts of Christ. Away with formal irreverent , and careless frames in Praying , Hearing , Receiving , yea , in conferring and speaking of Christ. Away with all deadness , and drowsiness in duties , For he is a great King with whom you have to do . A King to whom the Kings of the earth are but as little bits of clay . Lo the Angels cover their faces in his presence . He is an Adorable Majesty . When Iohn had a vision of this inthroned King , about sixty year after his ascension ; such was the over-powering glory of Christ , as the Sun when it shineth in its strength ; that when he saw him , he fell at his feet as dead , and died it's like he had , if Christ had not not laid his hand on him and said , fear not , I am the first and the last ; I am he that liveth , and was dead , and behold I am alive for evermore , Rev. 1.17 , 18. When he appeared to Saul in the way to Damascus , it was in glory above the glory of the Sun , which over powered him also , and laid him as one dead upon the ground . O that you did but know what a glorious Lord you Worship and Serve . Who makes the very place of his Feet glorious , where ever he comes . Surely He is greatly to be feared in the assembly of his Saints , and to be had in reverence of all that are round about him . There is indeed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness or free liberty of speech allowed to the Saints , Eph. 3.12 . But no rudeness , or irreverence . We may indeed come as the Children of a King come to the Father , who is both their awful soveraign , and tender Father ; which double relation causes a due mixture of love and reverence in their hearts , when they come before him . You may be Free , but not Rude in his presence . Though he be your Father , Brother , Friend ; yet the distance betwixt him and you is infinite . Inference 4. If Christ be so gloriously advanced in the highest Throne , then none need to reckon themselves dishonoured , by suffering the vilest things for his sake . The very chains and sufferings of Christ have a glory in them . Hence Moses esteemed the very reproaches of Christ , greater riches than the treasures of Egypt , Heb. 11.26 . He saw such an excellency in the very worst things of Christ , his reproaches , and sufferings , as made him leap out of his Honours and Riches into them . He did not ( as one saith ) only endure the reproaches of Christ , but counted them Treasures . To be reckoned among his honours , and things of value . So Thuanus reports of Ludovicus Marsacus , a noble Knight of France , when he was led with other Martyrs , that were bound with Cords , to Execution ; and he for his dignity was not bound , he cryed , give me my Chain too , let me be a Knight of the same order . Disgrace it self is honourable , when 't is endured for the Lord of glory . And surely there is ( as one phraseth it ) a little Paradise , a young Heaven in sufferings for Christ. If there were nothing else in it , but that they are endured on his account , it would richly reward all we can endure for him : but if we consider how exceeding kind Christ is to them that count it their glory to be abased for him ; that though he be alwaies kind to his people , ( yet if we may so speak ) he overcometh himself in kindness , when they suffer for him : it should make men in Love with his reproaches . Inference 5. If Christ sate not down to rest in Heaven , till he had finished his work on earth ; then 't is in vain for us to think of rest , till we have finished our work , as Christ also did his . How willing are we to find rest here ! To dream of that which Christ never found in this world , nor any ever found before us . O think not of resting , till you have done working , and done sinning . Your life and your labours must end together . Write ( saith the Spirit ) blessed are the dead , that die in the Lord , for they rest from their labours , Rev. 14.13 . Here you must have the Sweat , and there the Sweet . 'T is too much to have two Heavens . Here you must be content to dwell in the Tents of Keder , hereafter you shall be within the curtains of Solomon . Heaven is the place of which it may be truly said , That there the weary be at rest . O think not of sitting down on this side Heaven . There are four things will keep the Saints from sitting down on earth , to rest . viz. Grace , Corruptions , Devils , and wicked men . First , Grace will not suffer you to rest here . Its tendencies are beyond this world . It will be looking and longing for the blessed hope . A gratious person takes himself for a Pilgrim , seeking a better Country and is alwaies suspicious of danger in every place and state . It 's still beating up the sluggish heart with such language as that , Mica . 2.10 . Arise , depart , this is not thy rest , for it is polluted . It s farther tendencies and continual Jealousies will keep you from sitting long still in this world . Secondly , Your Corruptions will keep you from rest here . They will continually exercise your Spirits , and keep you upon your watch . Saints have their hands filled with work by their own hearts every day . Sometimes to prevent sin , and sometimes to lament it . And allwaies to watch and fear , to mortifie and kill it . Sin will not long suffer you to be quiet , Rom. 7.21 , 22 , 23 , 24. And if a bad heart will not break your rest here , then Thirdly , There is a busie Devil will do it . He will find you work enough with his Temptations , and suggestions , and except you can sleep quietly in his arms , as the wicked do , there 's no rest to be expected . Your adversary the Devil goeth about as a roaring Lyon , seeking whom he may devour ; whom resist , 1 Pet. 5.8 . Fourthly , Nor will his Servants , and instruments let you be quiet on this side Heaven . Their very name speaks their turbulent disposition . My Soul ( saith the holy man ) is among Lyons , and I lye even among them that are set on fire , even the Sons of men , whose teeth are Spears and Arrows , Psal. 57.4 . Well then , be content to enter into your rest , as Christ did into his . He sweat , then sate , and so must you . The FORTY SECOND SERMON . ACT. X. XLII . And he commanded us to Preach unto the people , and to testifie , that it is he which was ordained of God , to be the Iudge of quick and dead . CHrist enthroned in the highest glory in Heaven is there to abide for the effectual and successful government both of the World and of the Church , untill the number given him by the Father before the World was , and purchased by the blood of the Cross be gathered in ; and then cometh the Judgement of the great day , which will perfectly separate the pretious from the vile ; put the redeemed in full possession of the purchase of his blood in Heaven , and then shall he deliver up the Kingdom to his Father , that God may be all in all . This last act of Christ , namely his Judging the world is a special part of his Exaltation and honour , bestowed upon him because he is the Son of man , Joh. 5.27 . In that day shall his glory as King , and absolute Lord , shine forth as the Sun when it shineth in its strength . O what an honour will it be to the man Christ Jesus , who stood arraigned and condemned at Pilates bar ; to sit upon the great white Throne , surrounded with thousands and ten thousands of Angels ! Men and Devils waiting upon him to receive their final Sentence from his mouth . In this will the glory of Christs Soveraignty and power be eminently and illustriously displayed , before Angels and men . And this is that great truth , which He commanded to be Preached and testified to the people ; namely , that it is he which is ordained of God , to be the Iudge of quick and dead . Wherein we have four things to be distinctly considered , viz. The Subject , Object , Fountain , and Truth of this supream judiciary authority . First , The Subject of it , Christ. It is he that i● ordained to be Iudge . Judgement is the act of the whole undivided Trinity . The Father and Spirit Judge as well as Christ in respect of authority and consent , but it 's the act of Christ in respect of visible management , and execution and so it 's his per proprietatem , by propriety the Father having conferred it upon him , as the Son of man ; but not his per appropriationem , so as to exclude either the Father or Spirit from their authority , for they Judge by him . Secondly , The Object of Christs Judiciary authority . The quick and dead , ( i. e. ) all that at his coming do live , or ever had lived . This is the Object personal . All the men and women that ever sprang from Adam , all the Apostate Spirits that fell from Heaven , and are reserved in chains to the Judgement of this great day . And in this personal object , is included the real object , viz. all the actions both secret and open that ever they did , 2 Cor. 5.5 . Rom. 2.16 . Thirdly , The Fountain of this delegated authority , which is God the Father ; for he hath ordained Christ to be the Judge . He is appointed , sc. as the Son of man to this honourable office and work . The word notes a firm establishment of Christ in that office by his Father . He is now by right of redemption , Lord and King. He enacts Laws for government , then he comes to Judge of mens obedience and disobedience to his Laws . Fourthly , And lastly , here is the infallible Truth or unquestionable certainty of all this . He gave us Commandment to Preach , and testifie it to the people . We had it in charge from his own mouth ; and dare not hide it . Hence the point of Doctrine is plainly this . DOCT. That our Lord Iesus Christ is ordained by God the Father , to be the Iudge of quick and Dead . This truth stands upon the firm basis of Scripture authority . You have it from his own hand , Ioh. 5.22 . The Father judgeth no man , but hath committed all Iudgement to the Son , viz. in the sense before given . And so the Apostle , Act. 17.31 . He hath appointed a day in the which he will Iudge the world in righteousness , by the man whom he hath ordained ; whereof he hath given assurance , &c. And again , Rom. 2.16 . In the day when God shall Iudge the secrets of men by Iesus Christ. Three things will be opened here . First , the certainty of a Judgement to come . Secondly , the quality , and nature of it . Thirdly , that it 's a special part of Christs Exaltation to be appointed Judge in this day . 1 First , The certainty of a Judgement . This is a truth of firmer establishment than Heaven and Earth . It 's no devised fable , no cunning artifice to keep the world in awe ; but a thing as confessedly true , as it is awfully solemn . For First , As the Scriptures fore-mentioned ( with these , 2 Cor. 5.10 . Eccles. 12.14 . Matth. 12.36 . and many other the true and faithful sayings of God , ) do very plainly reveal it : so the Iustice and righteousness of God require it should be so . For the Judge of all the earth will do right , Gen. 18.25 . Now righteousness it self requires that a difference be made betwixt the righteous , and the wicked , Say ye to the righteous it shall be well with him , wo to the wicked , it shall be ill with him , Isa. 3.10 . But no such distinction is generally and fully made betwixt one another in this world . Yea , rather the wicked prosper , and the righteous perish , There is a just man that perisheth in his righteousness , and there is a wicked man , that prolongeth his life in his wickedness , Eccles. 7.15 . Yea , not only in , but for his righteousness as it may be fairly rendred . Here the wicked devoureth the man that is more righteous than himself , Hab. 1.14 . As the fishes of the Sea , where the great and strong swallow up the small and weak . And even in Courts of Judicature , where the innocent might expect relief ; there they often meet with the worst oppressions . How fairly and justly therefore doth the wise man infer a Judgement to come from this consideration ? Eccles. 3.16 , 17. I saw under the Sun the place of Iudgement , that wickedness was there , and the place of righteousness , that iniquity was there ; I said in my heart , God shall Iudge the righteous and the wicked ; for there is a time there for every purpose , and for every work , q. d. the Judgement to come is the only relief and support left to poor innocents , to quiet and Comfort themselves withal . To the same purpose also is that , Iam. 5.6 , 7. Ye have condemned , and killed the Iust ; and he doth not resist you ; be patient therefore brethren , unto the coming of the Lord. It is confest , that sometimes God vindicates his providence against the Atheism of the world , by particular strokes upon the wicked ; but this is but rare . And as the Father well observes , if no sin were punished here , no providence would be believed ; again , if every sin were openly punished here , no Judgement hereafter could be expected . Besides , Secondly , Man is a reasonable being , and every reasonable being , is an accountable being . He is a capable subject of moral government . His actions have relation to a Law. He is swayd by rewards and punishments . He acts by counsel and therefore of his actions he must expect to give an account , as it is Rom. 14.12 . So then every one of us , shall give an account of himself to God. Especially if we add , that all the gifts of body , mind , estate , time , &c. are so many Talents , concredited and betrusted to him by God , and every one hath one Talent at least ; therefore a time to render an account for all these Talents will come , Matth. 25.14 , 15. We are but Stewards , and Stewards must give an account , in order whereto , there must be a great audit day . Thirdly , And what need we seek evidence of this truth , further than our own conscience ? Lo , it is a truth engraven legibly upon every mans own breast . Every one hath a kind of little Tribunal , or privy Sessions in his own conscience , which both accuses , and excuses , for good , and evil ; which it could never do , were there not a future Judgement of which it is now conscious to it self . In this Court Records are now kept of all that we do , even of our secret actions , and thoughts , which never yet took air ; but if no Judgement , what need of Records ? Nor let any imagine , that that this may be but the fruit of education and discourse . We have heard of such things , and so are scared by them . For if so , how comes it to obtain so universally ? Who could be the Author of such a common deception ? Reader , bethink thy self a little ; if thou hadst a mind ( as one saith ) to impose a lie upon all the world , what course wouldst thou take ? How wouldst thou lay the design ? or why dost thou in this case imagine , what thou knowest not how to imagine ? 'T is evident that the very consciences of the Heathens , have these offices of accusing and excusing , Rom. 2.15 . And it 's hard to imagine ( as an ingenious Author speaks ) that a general Cheat should bow down the backs of all mankind , and induce so many doubts and fears , and troubles amongst them ; and give an interruption to the whole course of their corrupt living , and that there should be no account of it ? And therefore it 's undoubted that such a day will come . But I shall rather chuse in the 2 Second place , to open the nature and manner of this Judgement , than to spend more time in proving a truth , that cannot be denyed without violence offered to a mans own light . If then the question be , what manner of Judgement will this be ? I answer , First , It will be a great and awful day , It 's called the Iudgement of the great day , Jud. 6. Three things will make it so , the manner of Christs coming . The work he comes about . And the issues or events of that work . The manner of Christs coming will be awfully solemn , For the Lord himself shall descend from Heaven with a shout , with the Trump of God ; and the dead in Christ shall rise first . Then we which are alive and remain , shall be caught together with them in the clouds , to meet the Lord in the air , &c. 1 Thes. 4.16.17 . Here Christ breaks out of Heaven with the shouts of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies such a shout ( saith one ) as is to be heard among Seamen , when after a long and dangerous voyage they first discry Land ; crying with loud and united voices , A shore , A shore . As the Poet describes the Italians when they saw their native Country , lifted up their voices , and making the Heavens ring again with Italy , Italy ; or as Armies shout when the signal of Battle is given . Above all which ( as some expound it ) shall the voice of the Archangel be distinctly heard . And after this shout , the trump of God shall sound . By this Tremendous blast , sinners will be affrighted out of their Graves , but to the Saints it will carry no more terrour than the roaring of Cannons , when Armies of friends approach a besieged City , for the relief of them that be within . The dead being raised , they shall be gathered before the great Throne on which Christ shall sit in his glory ; and there divided exactly to the right and left hand of Christ , by the Angels . Here will be the greatest Assembly that ever met . Where Adam may see his numerous off-spring , even as the sand upon the Sea-shore which no man can number . And never was there such a perfect division made ( how many divisions soever have been in the world ) none was ever like it . The Saints in this great Oecumenical assize ( as the same Author stiles it ) shall meet the Lord in the air , and there the Judge shall sit upon the Throne ; and all the Saints shall be placed upon bright clouds , as on Seats or Scaffolds round about him ; the wicked remaining below upon the earth , there to receive their final doom and sentence . These preparatives will make it awful . And much more will the work it self that Christ comes about make it so . For it is to Iudge the secrets of men , Rom. 2.16 . To sever the Tares from the Wheat . To make every mans whites and blacks appear . And according as they are found in that Tryal , to be sentenced to their everlasting and immutable state . O what a solemn thing is this ! And no less will the execution of the Sentence on both parts , make it a great and solemn day . The heart of man cannot conceive what impressions the voice of Christ from the Throne will make , both upon believers , and unbelievers . Imagine Christ upon his glorious Throne , surrounded with Myriads and Legions of Angels , his Royal guard ; a poor unbeliever trembling at the Bar. An exact scrutiny made into his heart and life . The dreadful Sentence given . And then a cry . And then his delivering them over to the Executioners of Eternal vengeance , never , never to see a glimpse of hope or mercy any more . Imagine Christ like the General of an Army , mentioning with honour in the head of all the hosts of Heaven and Earth , all the services that the Saints have done for him in this world . Then sententially justifying them , by open proclamation . Then mounting with him to the third Heavens , and entring the gates of that City of God , in that noble train of Saints and Angels intermixed . And so for ever to be with the Lord. O what a great day must this be ! Secondly , As it will be an awful and solemn Judgement , so it will be a Critical and Exact Judgement . Every man will be weighed to his ounces and drams . The name of the Judge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of hearts . The Judge hath eyes as flames of fire , which pierce to the dividing of the heart and reins . It 's said , Matth. 12.36 . That men shall then give an account of every idle word that they shall speak . It is a day that will perfectly fan the world . No Hypocrite can escape . Justice holds the ballances in an even hand . Christ will go to work so exactly , that some Divines of good note , think the day of Judgement will last as long as this day of the Gospels administration hath or shall last . Thirdly , It will be a Vniversal Iudgement , 2 Cor. 5.10 . We must all appear before the Iudgement Seat of Christ. And Rom. 14.12 . Every one of us shall give an account of himself to God. Those that were under the Law , and those that having no Law , were a Law to themselves , Rom. 2.12 . Those that had many Talents , and he that had but one Talent , must appear at this Bar ; those that were carried from the Cradle to the Grave , with him that stooped for Age. The rich , and poor ; the Father and the Child ; the Master , and the Servant ; the believer , and unbeliever must stand forth in that day . I saw the Dead both small and great stand before God , and the Books were opened , Rev. 20.12 . Fourthly , It will be a Judgement full of convictive clearness . All things will be so sifted to the bran ( as we say ) that the Sentence of Christ both on Saints and sinners shall be applauded . Righteous art thou O Lord because thou hast Iudged thus . His Judgements will be as the light that goeth forth . So that those poor sinners whom he will condemn , shall be first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemned . Their own consciences shall be forced to confess , that there is not one drop of injustice in all that Sea of wrath , into which they are to be cast . Fifthly , And lastly , It will be a supream and final Iudgement , from which lies no Appeal . For it is the Sentence of the Highest , and only Lord. For as the ultimate resolution of Faith is into the Word , and truth of God ; so the ultimate resolution of Iustice is into the Judgement of God. This Judgement is supream and imperial . For Christ is the only potentate , 1 Tim. 6.5 . And therefore the Sentence once past , its execution is infallible . And so you find it in that judicial process , Matth. 25. ult . Just after the Sentence is pronounced by Christ , it is immediatly added , those shall go away into everlasting punishment , but the righteous into Life Eternal . This is the Judgement of the great day . Thirdly , In the last place , I must inform you that God in ordaining Christ to be the Judge , hath very highly exalted him . This will be very much for his honour . For in this Christs Royal dignity will be illustrated beyond what ever it was since he took our nature , till that day . Now he will appear in his glory . For First , This act of Judging pertaining properly to the Kingly Office , Christ will be glorified as much in his Kingly Office , as he hath been in either of the other . We find but some few glimpses of his Kingly Office , breaking forth in this world ; as his riding with Hosannahs into Ierusalem . His whipping the buyers and sellers out of the Temple . His Title upon the Cross , &c. But these were but faint beams : now that Office will shine in its glory , as the Sun in the midst of the Heavens . For what were the Hosannahs of little Children , in the streets of Ierusalem , to the shouts and acclamations of thousands of Angels , and ten thousands of Saints ? What was his whipping the prophane out of the Temple , to his turning the wicked into Hell ; and sending his Angels to gather out of his Kingdom every thing that offendeth ? What was a Title written by his Judge , and fixed on the ignominous Tree , to the name that shall be now seen on his Vesture , and on his Thigh ; Lord of Lords , and King of Kings ? Secondly , This will be a display of his glory in the highest , before the whole world . For there will be present at once and together all the Inhabitants of Heaven and Earth , and Hell. Angels must be there to attend and minister ; those glistering Courtiers of Heaven must attend his person . So that Heaven will for a time , be left empty of all its Inhabitants . Men and Devils must be there to be judged . And before this great Assembly , will Christ appear in Royal Majesty that day . He will ( to allude to that Text , Isa. 24.23 . ) raign before his Ancients gloriously . For he will come to be glorified in his Saints , and to be admired in all them that believe , 2 Thes. 1.10 . The inhabitants of the three Regions , Heaven , Earth , and Hell shall rejoyce , or tremble before him that day . And acknowledge him to be supream Lord and King. Thirdly , This will roll away for ever the reproach of his death . For Pilate and the High Priest that Judged him at their bars , shall now stand quivering at his bar ; with Herod that set him at nought , the Souldiers and Officers that traduced and abused him . There they that reviled him on the Cross wagging their heads , will stand with trembling knees before his Throne . For every eye shall see him , and they also that pierced him , Rev. 1.7 . O what a contemptible person was Christ in their eyes once ? As a worm , and no man. Every vile wretch could freely tread , and trample on him ; but now such will be the brightness of his glory , such the awful beams of Majesty , that the wicked shall not stand in his presence , or be able to rise up ( as that word imports , Psal. 1.5 . ) before him . So that this will be a full and Universal vindication of the death of Christ , from all that contempt and ignominy that attended it . We next improve it . Inference 1. Is Jesus Christ ordained of God to be the Judge of quick and dead , great then is the security believers have , that they shall not be condemned in that day . Who shall condemn , when Christ is Judge ? If believers be condemned in Judgement , Christ must give Sentence against them . Yea , and they must condemn themselves too . I say Christ must give Sentence , for that is the proper and peculiar Office of Christ. And to be sure , no Sentence of condemnation shall in that day be given by Christ against them . For First , He died to save them , and he will never cross and overthrow the designs and ends of his own death . That cannot be imagined , nay , Secondly , They have been cleared , and absolved already . And being once absolved by divine Sentence , they can never be condemned afterward . For one divine Sentence , cannot , cross and rescind another . He justified them here in this world by Faith. Declared in his Word ( which shall then be the rule of Judgement , Rom. 2.16 . ) That there is no condemnation to them that are in Christ , Rom. 8.1 . And surely he will not retract his own Word , and give a Sentence quite cross to his own Statute-book , out of which he hath told us they shall be Judged . Moreover , Thirdly , The far greatest part of them will have past their particular Judgement long before that day , and being therein acquitted by God the Judge of all ; and admitted into Heaven upon the score and account of their Justification ; it cannot be imagined that Christ should now condemn them with the World. Nay , Fourthly , He that Judgeth them is their head , husband , friend , and brother ; who loved them , and gave himself for them : Oh then , with what confidence may they go , even unto his Throne ? And say with Iob , though he try us as fire , we know we shall come forth as Gold. We know that we shall be justified . Especially , if we add , that they themselves shall be assessors with Christ in that day . And ( as a Judicious Author pertinently observes ) not a Sentence shall pass without their Votes . So as that they may by Faith not only look upon themselves as already in Heaven , sitting with Christ as a common person , in their right ; but they may look upon themselves as Judges already . So that if any sin should arise to accuse , or condemn , yet it must be with their Votes . And what greater security can they have than this , that they must condemn themselves , if they be condemned . No , no , it is not the business of that day to condemn , but to absolve and pronounce them pardoned and justified , according to the sence of Act. 3.19 . and Matth. 12.32 . So that it must needs be a time of refreshing ( as the Scriptures call it ) to the people of God. You that now believe , shall not come into condemnation , Ioh. 5.24 . You that now Judge your selves , shall not be condemned with the world , 1 Cor. 11.31 , 32. Inference 2. If Christ be ordained of God to be the Judge of quick and dead , how miserable a case will Christless Souls be in at that day ! They that are Christless now , will be speechless , helpless , and hopeless then . How will their hands hang down , and their knees knock together ! O what pale faces , quivering lips , fainting hearts , and roaring consciences will be among them in that day ! O dreadful day ! O astonishing sight ! To see the World in a dreadful conflagration , the Elements melting , the Stars falling , the Earth trembling , the Judgement set , the Prisoners brought forth ; O who shall endure in this day , but those that by union with Christ , are secured against the danger and dread of it ? Let me demand of poor Christless Souls , whom this day is like to overtake unawares . First , Do ye think it possible to avoid appearing after that terrible citation is given to the World by the Trump of God ? Alas , how can you imagine it ? Is not the same power that revived your dust , able to bring you before the bar ? There is a necessity that you must come forth , 2 Cor. 5.10 . We [ Must ] all appear . It is not at the sinners choice , to obey the Summons or not . Secondly , If you must appear , are there no Accusers , nor Witnesses that will appear against you , and confront you in the Court ? What think you , was Satan so often a Tempter to you here , and will he not be an Accuser there ? Yes , nothing surer ; for that was the main design of all his Temptations . What think you of your own Consciences ? Are they not privy to your secret wickedness ? Don't they now whisper sometimes in your ears , what you care not to hear of ? If they whisper now , they will thunder then , Rom. 2.15 , 16. Will not the Spirit accuse you , for resisting his motions , and stifling thousands of his convictions ? Will not your Companions in sin accuse you ? who drew , or were drawn by you to sin ? Will not your Teachers be your accusers ? How many times have you made them complain , Lord ! they are Iron and Brass , they have made their faces harder than a Rock ; they refuse to return . Will not your very Relations be your accusers ? To whom you have failed in all your relational duties ? Yea , and every one whom you have tempted to sin , abused , defrauded , over-reacht : all these will be your accusers . So that it is without dispute you will have accusers enough , to appear against you . Thirdly , Being accused before Jesus Christ , what will you plead for your selves ? Will you confess , or will you deny the charge ? If you confess , what need more ? Out of thine own mouth will I Iudge thee , saith Christ , Luk. 19.22 . If you deny , and plead not guilty : thy Judge is the searcher of hearts , and knows all things . So that it will not at all help thee to make a lye thy last refuge . This will add to the guilt , but not cover it . Fourthly , If no defence or plea be left thee , then what canst thou imagine should retard the Sentence ? Why should not Christ go on to that dreadful work ? Must not the Iudge of all the Earth do right ? Gen. 18.25 . Must he not render to every man according to his deeds ? 2 Cor. 5.10 . Yes , no question but he will proceed to that Sentence , how terrible so ever it be to you to think on it now , or hear it then . Fifthly , To conclude , if Sentence be once given by Christ against thy Soul , what in all the world canst thou imagine should hinder the Execution ? Will he alter the thing that is gone out of his mouth ? No , Psal. 89.34 . Dost thou hope he is more merciful and pitiful than so ? Thou mistakest , if thou expectest mercy out of that way in which he dispenses it . There will be thousands , and ten thousands that will rejoyce in , and magnifie his mercy then ; but they are such as obeyed his call , repented , believed , and obtained union with his person here ; but for unbelievers , it 's against the settled Law of Christ , and constitution of the Gospel to shew mercy to the despisers of it . But it may be you think your tears , your cryes , your pleadings with him , may move him ; these indeed might have done somewhat in time , but they come out of season now . Alas , too late . What the success of such pleas and cries will be , you may see if you will but consult two Scriptures , Iob 27.8 , 9. What is the hope of the Hypocrite , though he hath gained , when God taketh away his Soul ? Will God hear his cry when trouble cometh upon him ? No , no , and Matth. 7.22 . Many will say unto me in that day , Lord , Lord , have we not Prophesied in thy name , and in thy name have cast out Devils , and in thy name done many wonderful works ? And then will I profess unto them , I never knew you ; depart from me ye that work iniquity . And must it come to this Dismal Issue with you indeed ? God forbid it should . Oh then Inference 3. If Christ be appointed of God to be the Judge of all , How are all concerned to secure their interest in him , and therein an eternity of happiness to their own souls , by the work of regeneration ! Of all the business that men and women have in this world , there is none so solemn , so necessary , and important as this . O my Brethren , this is a work , able to drink up your Spirits , whi●● 〈◊〉 do but think of the consequences of it . Summon in then thy self-reflecting , and considering powers ; get alone Reader , and forgetting all other things , ponder with thy self this deep , dear and eternal concernment of thine . Examine the state of thine own soul. Look into the Scriptures , then into thine own heart , and then to Heaven , saying , Lord let me not be deceived in so great a concernment to me as this . O let not the trifles of time wipe off the impressions of Death , Judgement , and Eternity from thy heart . O that long word Eternity , that it might be night and day with thee . That the awe of it may be still upon thy Spirit . A Gentlewoman of this Nation having spent the whole Afternoon and a great part of the Evening at Cards , in much mirth and jollity , came home late at night , and finding her waiting Gentlewoman reading , she lookt over her shoulder upon the Book , and said , poor melancholy soul , why dost thou sit here poring so long upon thy Book ? That night she could not sleep , but lay sighing and weeping ; her servant asked her once and again what ailed her , at last she burst out into tears , and said , O it was one word that I cast my eye upon in thy Book , that troubles me ; there I saw that word Eternity . How happy were I , if I were provided for Eternity ! Sure it concerns us , seeing we look for such things , to be diligent that we may be found of him in Peace . O let not that day come by surprizal upon you . Remember , that as Death leaves , so Judgement will find you . Inference 4. Is Jesus Christ appointed Judge of quick and dead , then look to it , all you that hope to be found of him in peace , that you avoid those sins , and live in the daily practice of those duties , which the consideration of that day powerfully perswades you to avoid or practise . For it not only presses us to holiness in actu primo , in the being of it , but in actu secundo , in the daily exercise and practice of it . Do you indeed expect such a day ? O then , First , See you be meek and patient under all injuries and abuses for Christs sake . Avenge not your selves , but leave it to the Lord , who will do it . Don't anticipate the work of God. Be patient my Brethren , to the coming of the Lord , Jam , 5.7 , 8 , 9. Secondly , Be Communicative publick hearted Christians , studying and devising liberal things for Christs distressed members . And you shall have both an honourable remembrance of it , and a full reward of it in that day , Matth. 25.34 , 35. Thirdly , Be watchful and sober , keep the Golden bridle of moderation upon all your affections . And see that ye be not over charged with the cares and love of this present life , Luk. 21.34 , 35. Will you , that your Lord come , and find you in such a posture . O let your moderation be known to all , the Lord is at hand , Phil. 4.5 . Fourthly , Improve all your Masters Talents , diligently and faithfully . Take heed of the Napkin , Matth. 25.14 , 18. Then must you make up your account for them all . Fifthly , But above all , be sincere in your profession . Let your hearts be found in Gods Statutes , that you may never be ashamed ; for this day will be the day of manifestation of all hidden things . And nothing is so secret , but that day will reveal it , Luk. 12.1 , 2 , 3. Beware of Hypocrisie , for there is nothing covered which shall not be revealed , neither hid , that shall not be made known . Thus I have finished through Divine aids , the whole Doctrine of the Impetration of Redemption by Jesus Christ ; we shall winde up the whole in a General Exhortation , and I have done . The General USE . AND now to close up all , let me perswade all those for whom the dear Son of God came from the blessed bosom of the Father ; assumed flesh , brake by the strength of his own Love , through all discouragements and impediments , laid down his own life a ransom for their Souls ; for whom he Lived , Died , Rose , Ascended , and lives for ever in Heaven to intercede : to live holy to Christ , as Christ lived , and died wholly for them . O Brethren , never was the Heathen world acquainted with such arguments to deter them from sin , never acquainted with such motives to urge them to holiness ; as I shall this day acquaint you with . My request is , to give up both your hearts and lives to glorifie the Father , Son , and Spirit , whose you are , by the holiness and heavenliness of them . Other things are expected from you , than from other men . See that you turn not all this grace that hath founded in your ears , into wantonness . Think not because Christ hath done so much for you , you may sit still ; much less indulge your selves in sin , because Christ hath offered up such an excellent sacrifice for the expiation of it . No , no , though Christ came to be a Curse , he did not come to be a a Cloak for your sins . If one died for all then were all dead ; that they that live , should not henceforth live to themselves ; but to him that died for them , 2 Cor. 5.15 . O keep your lives pure and clean . Don't make fresh work for the blood of Christ every day . If you live in the Spirit , see that you walk in the Spirit , Gal. 5.25 . That is ( saith Cornelius à Lapide very solidly . ) Let us shape and order our lives and actions according to the dictates , instinct and impulses of the Spirit , and of that grace of the Spirit put within us , and planted in our hearts , which tendeth to practical holiness . Oh let the grace which is in your hearts , issue out into all your Religious , Civil , and natural actions . Let the Faith that is in your hearts , appear in your prayers . The Obedience of your hearts , in hearing . The Meekness of your hearts in suffering . The Mercifulness of your hearts , in distributing . The Truth and Righteousness of your hearts , in trading . The Sobriety and Temperance of your hearts , in eating and drinking . These be the fruits of Christs sufferings indeed , and they are sweet fruits . Let grace refine , enoble and elevate all your actions : that you may say , truly our conversation is in Heaven . Let grace have the ordering of your tongues , and of your hands ; the moulding of your whole conversation . Let not Humility appear in some actions , and Pride in others . Holy seriousness in some companies , and vain frothiness in others . Suffer not the fountain of corruption to mingle with or pollute the streams of grace . Write as exactly as you can after your Copy Christ. O let there not be ( as one well expresses it ) here a line , and there a blanck . Here a word , and there a blot . One word of God , and two of the World. Now a Spiritual rapture , and then a fleshly Frollick . This day a fair stride to Heaven , and to morrow a slide back again towards Hell. But be you in the fear of the Lord all the day long . Let there be a due proportion betwixt all the parts of your conversation . Approve your selves the servants of Christ in all things . By pureness , by knowledge , by long suffering , by the Holy Ghost , by Love unfeigned , by the Word of Truth , by the power of God , by the armour of Righteousness on the right hand and on the left , 2 Cor. 6.6 . See then how accuratly you walk . Cut off occasion from them that desire occasion ; and in well doing commit your selves to God , and commend Religion to the World. That this is your great concernment and duty , I shall evidence to your conscience by these following considerations . That of all persons in the world the Redeemed of the Lord are most obliged to be holy . Most assisted for a life of holiness . And that God intends to make great Vse of their lives both for the conviction and conversion of others . Consid. First , God hath most obliged them to live pure and strict lives . I know the command obliges all men to it , even those that cast away the cords of the commands , and break Christs bonds asunder are yet bound by them ; and cannot plead a dispensation to live as they do . Yea , and it is not unusual for them to feel the obligations of the command upon their consciences even when their impetuous Lusts hurry them on to the violation of them : but there are special ties upon your souls , that oblige you to holiness of life more than others . Many special and peculiar engagements you are under . First , from God. Secondly , from your selves . Thirdly , from your Brethren . Fourthly , from your enemies . First , God hath peculiarly obliged you to purity and strictness of Life . Yea every person in the blessed Trinity hath cast his Cord over your Souls , to bind up your hearts and lives to the most strict and precise obedience of his commands . The Father hath obliged you and that not only by the common tie of Creation which is yet of great efficacy in it self : for is it reasonable , that God should create and form so excellent a piece , and that it should be employed against him ? That he should plant the Tree , and another eat the Fruit of it ? But besides this common engagement , he hath obliged you to holiness of life . First , By his wise and merciful designs and counsels for your recovery and salvation by Jesus Christ. It was he that laid the corner stone of your salvation with his own hands . The first motion sprang out of his breast . If God had not designed the Redeemer for you , the world had never seen him ; he had never left that sweet bosom for you . It was the Act of the Father to give you to the Son to be Redeemed , and then to give the Son to be a Redeemer to you . Both of them stupenduous and astonishing Acts of grace . And in both God acted as a most free Agent . When he gave you to Christ before the beginning of time , there was nothing out of himself that could in the least move him to it . When the Father , Son , and Spirit sate ( as I may say ) at the Counsel Table , contriving and laying the design for the salvation of a few out of many of Adams degenerate off-spring , there was none came before them to speak one word for thee ; but such was the divine pleasure to insert thy name in that Catalogue of the saved . Oh how much owest thou to the Lord for this ! And what an engagement doth it leave upon thy soul to obey , please and glorifie him ? Secondly , By his bountiful remunerations of your obedience , which have been wonderful . What service didst thou ever perform for him , for which he hath not paid thee a thousand times more than it was worth ? Didst thou ever seek him diligently , and not find him a bountiful rewarder , none seek him in vain , unless such only as seek him vainly , Heb. 11.6 . Didst ever give a cup of cold water in the name of a Disciple , and not receive a Disciples reward ? Matth. 10.42 . Hast thou not found inward peace and comfort flowing into thy soul , upon every piece of sincere obedience ? Oh what a good Master do Saints serve ? You that are remiss and unconstant in your obedience , you that are heartless and cold in duties ; hear how your God expostulates with you , Ier 2.31 . Have I been a Wilderness to Israel , or a Land of darkness ? q. d. have I been a hard Master to you ? Have you any reason to complain of me ? To whom soever I have been straight handed , surely I have not been so to you . Are the fruits of sin like the fruits of obedience ? Do you know where to find a better Master ? Why then are you so shuffling and unconstant , so sluggish and remiss in my work ? Surely God is not behind hand with any of you . May you not say with David , Psal. 119.56 . This I had because I kept thy precepts . There is fruits in holiness even present fruit . It is a high favour to be imployed for God. Reward enough that he will accept any thing thou dost . But to return every Duty thou presentest to him with such comforts , such quicknings , such inward and outward blessings into thy bosom , so that thou maist open the the treasury of thine own experiences , view the varieties of encouragements and Love-tokens at several times received in Duties ; and say this I had , and that I had , by waiting on God , and serving him . Oh what an ingagement is this upon thee to be ever abounding in the work of the Lord ! Though thou must not work for Wages , yet God will not let thy work go unrewarded . For He is not unrighteous to forget your work and labour of Love. Thirdly , Your Father hath further obliged you to this holiness and purity of life , by signifying to you ( as he hath frequently done ) the great delight and pleasure he hath therein . He hath told you that such as are upright in the way are his delight , Pro. 11.20 . That he would not have you forget to do good and to communicate , for with such sacrifices he is well pleased , Heb. 13.16 . You know you cannot walk worthy of the Lord to all pleasing , except ye be fruitful in every good word and work , Col. 1.10 . And oh what a bond is this upon you to live holy lives ! Can you please your selves in displeasing your Father ? If you have the hearts of Children in you , sure you cannot . O you cannot grieve his spirit by loose and careless walking , but you must grieve your own spirits too . How many times hath God pleased you , gratified and contented you , and will not you please and content him ? This mercy you have asked of him , and he gave it , that mercy and you were not denyed : in many things the Lord hath wonderfully condescended to please you , and now there is but one thing that he desires of you , and that most reasonable , yea , beneficial for you , as well as pleasing to him , 1 Phil. 27. Only let your conversation be as becometh the Gospel of Iesus Christ. This is the one thing the great and main thing he expects from you in this world , and will not you do it ? Can you expect he should gratifie your desires , when you make no more of grieving and displeasing him ? Well , if you know what will please God , and yet resolve not to do it , but will rather please your flesh , and gratifie the Devil , than him ; pray pull off your vizards , fall into your own rank among hypocrites ; and appear as indeed you are . Fourthly , The Father hath further obliged you to strictness and purity of conversation , by his gratious promises made to such as so walk . He hath promised to do great things for you , if you will but do this one thing for him . If you will order your conversation aright , Psal. 50. ult . He will be your Sun and Shield , if you will walk before him and be upright , Gen. 15.1 . He will give grace and glory , and no good thing will he withhold from him that walketh uprightly , Psal. 84.11 . And he promises no more to you than he hath made good to others , that have thus walked , and stands ready to perform to you also . If you look to enjoy the good of the promise , you are obliged by all your expectations , and hopes to order your lives purely and uprightly . This hope will set you on work to purge your lives as well as your hearts from all pollutions , 2 Cor. 7.1 . Having these Promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God. Fifthly , Yea , He hath yet more obliged you to strict and holy lives by his confidence in you that you will thus walk , and please him . He expresseth himself in Scripture as one that dare trust you with his glory , knowing that you will be tender of it , and dare do no otherwise . If but a man repose confidence in you and trust you with his concerns , it greatly obliges you to be faithful . What an engagement was that upon Abraham to walk uprightly when God said of him , Gen. 18.19 . I know him , that he will command his Children , and his household after him ; and they shall keep the way of the Lord , q. d. as for this wicked generation , whom I will speedily consume in my wrath , I know they regard not my Laws , they will trample my commands under foot ; they care not how they provoke me , but I expect other things from Abraham , and I am confident he will not fail me . I know him , he is a man of another spirit ; and what I promise my self from him , he will make good . And to the like purpose is that in Isa. 63.78 . I will mention the loving kindness of the Lord , and the praises of the Lord ; according to all that the Lord hath bestowed on us , and the great goodness towards the house of Israel , which he hath bestowed on them ; according to his mercies and according to the multitude of his loving kindnesses . For he said surely they are my people , Children that will not lie , ( or fail me ) so he was their Saviour . Here you have an ample account of the endearing mercies of God to that people , ver . 7. and the Lords confident expectations of suitable returns from them , ver . 8. I said ( i. e. ) ( speaking after the manner of men in like cases ) I made full account that after all these endearments , and favours bestowed upon them , they would not offer to be disloyal and false to me . I have made them sure enough to my self , by so many bonds of Love. Like to which is that expression , Zeph. 3.7 . I said surely thou wilt fear me , thou wilt receive instruction . Oh how great are the expectations of God from such as you . I know Abraham , there 's no doubt of him . And again they are Children that will not lie , ( i. e. ) they will not fallere fidem datam . Break their Covenant with me . Or they are my people that will not shrink as Mr. Coverdale well translates , filii non negantes , such as will keep touch with me , and will answer their Covenant engagements . And again surely thou wilt fear me , thou wilt receive instruction . And shall not all this engage you to God ? What! neither the antient and bountiful love of God , in contriving your Redemption from eternity , nor the bounty of God in rewarding all and every piece of service you have done for him . Nor yet the pleasure he takes in your obedience and upright walking . Nor the incouraging promises he hath made thereto , nor yet his confident expectations of such a life from you whom he hath so many waies obliged and endeared to himself ? will you forget your antient friend ? Contemn his rewards , take no delight or care to please him ? Slight his promises , and deceive and fail his expectations ? Be astonished , O ye Heavens , at this ! And be horribly afraid . Consider how God the Father hath fastned this five fold cord upon your Souls , and shew your selves Christians ; yea to use the Prophets words , Esa. 46.8 . Remember this and shew your selves men . 2 Secondly , You are yet farther engaged to this precise and holy life by what the Son hath done for you , is not this pure and holy life , the very aim , and next end of his death ? Did he not shed his blood to redeem you from your vain conversations ? 1 Pet. 1.18 . Was not this the design of all his sufferings that being delivered out of the hands of your enemies , you might serve him in righteousness and holiness all the daies of your life , Luk. 1.74 , 75. And is not the Apostles inference , 2 Cor. 5.14 , 15. highly reasonable , if one dyed for all then were all dead , and that he dyed for all , that they which live , should not henceforth live to themselves , but to him that dyed for them . Did Christ only buy your Persons , and not your services also ? No , no , who ever hath thy time , thy strength , or any part of either : I can assure thee , Christian , that Christ hath paid for it , and thou givest away what is none of thine own to give . Every moment of thy time is his . Every Talent , whether of grace or nature is his . And dost thou defraud him of his own ? Oh how liberal are you of your pretious words , and hours , as if Christ had never made a purchase of them ! Oh think of this when thy life runs muddy and ●oul . When the fountain of corruption flows out at thy tongue , in idle frothy discourses ; or at thy hand , in sinful unwarrantable actions ; doth this become the redeemed of the Lord ? Did Christ come from the bosom of his Father for this ? Did he groan , sweat , bleed , endure the Cross , and lay down his life for this ? Was he so well pleased with all his sorrows , and sufferings , his pangs , and agonies upon the account of that satisfaction he should have in seeing the travail of his Soul ? Isa. 53.11 . as if he had said , Welcome Death , welcome Agonies , welcome the bitter cup , and heavy burthen ; I chearfully submit to all this . These are travailing pangs indeed , but I shall see a beautiful birth at last . These throws , and Agonies , shall bring forth many lively Children to God ; I shall have joy in them , and glory from them to all Eternity . This blood of mine , these sufferings of mine , shall purchase to me the Persons , Duties , Services , and obedience of many thousands , that will Love me , and Honour me , Serve me , and Obey me , with their Souls , and Bodies which are mine . And doth not this engage you to look to your lives , and keep them pure ? Is not every one of Christs wounds a mouth open to plead for more holiness , more service and more fruit from you ? Oh what will engage you if this will not ? But Thirdly , 3 This is not all ; as a man when he weigheth a thing , casteth in weight after weight , till the scales are counterpoised : so doth God cast in engagement after engagement , and argument upon argument , till thy heart ( Christian ) be weighed up , and won to this heavenly life . And therefore as Elihu said to Iob , cap. 36.22 . Suffer me a little , and I will shew thee what I have yet to speak on Gods behalf . Some Arguments have already been urged on the behalf of the Father , and Son for purity and cleanness of life ; and next I have something to plead on the behalf of the Spirit . I plead now on his behalf , who hath so many times helped you to plead for your selves with God. He that hath so often refreshed , quickened , and comforted you , he will be quenched , grieved , and displeased by an impure , loose , and careless conversation ; and what will you do then ? Who shall comfort you , when the Comforter is departed from you ? When he that should releive your souls , is far off ? Oh grieve not the holy Spirit of God , by which you are sealed to the day of Redemption , Eph. 4.30 . There is nothing grieves him more than impure practices . For he is a holy Spirit . And look as water damps and quenches the fire ; so doth sin quench the Spirit , 1 Thes. 5.19 . Will you quench the warm affections and burning desires which he hath kindled in your bosoms ; if you do , it is a question whether ever you may recover them again to your dying day . the Spirit hath a delicate Sence . It is the most tender thing in the whole world . He feels the least touch of sin , and is grieved when thy corruptions within are stirred by temptations , and break out to the defiling of thy life ; then is the holy Spirit of God as it were made sad , and heavy within thee . As that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 4.30 . may be rendred . For thereby thou both resistest his motions , whereby in the way of a loving constraint , he would lead and guide thee in the way of thy Duty ; yea , thou not only resistest his motions , but crossest his grand design , which is to purge and sanctifie thee wholly , and build thee up more and more to the perfection of holiness . And when thou thus forsakest his conduct , and crossest his design in thy soul then doth he usually with-draw , as a man that is grieved by the unkindness of his friend . He draws in the beams of his evidencing and quickning grace . Packs up all his divine Cordials , and saith as it were to this unkind and disingenious Soul , Hast thou thus requited me , for all the favours and kindnesses thou hast received from me ? Have I quickened thee when thou wast dead in transgressions , did I descend upon thee in the Preaching of the Gospel , and communicate life , even the life of God to thee ; leaving others in the state of the Dead ? Have I shed forth such rich influences of grace and comfort upon thee ? Comforting thee in all thy troubles , helping thee in all thy duties , satisfying thee in all thy doubts and perplexities of soul , saving thee and pulling thee back from so many destructive temptations and dangers ? What had been thy condition , if I had not come unto thee ? Could the Word have converted thee without me ? Could ministers , could Angels have done that for the which I did ? And when I had quickned thee , and made thee a living soul , what couldst thou have done without my exciting and assisting grace ? Couldst thou go on in the way of Duty , if I had not led thee ? How wouldst thou have waded through the deeps of spiritual troubles , if I had not born thee up ? Whither had the Temptations of Satan and thine own corruptions carried thee before this day ; if I had not stood thy friend , and come in for thy rescue in the time of need ? Did I ever fail thee in thy extremities ? Did I ever leave thee in thy dangers ? Have I not been tender over thee , and faithful to thee ? And now for which of all these kindnesses dost thou thus wrong and abuse me ? Why hast thou wounded me thus by thy unkindness ? Ah thou hast requited my Love ! And now thou hast eat the fruit of thy doings . Let the light now be darkness . Thy Songs turned into howlings . The joy of thine heart , the light of thine eyes , the health of thy countenance , even the face of thy God , and the joy of salvation be hid from thee . This is the fruit of careless and loose walking . To this sad issue it will bring thee at last , and when it is come to this ; thou shalt go to Ordinances , and Duties , and find no good in them ; no life quickning comfort there . When thy heart which was wont to be enlarged , and flowing , shall be clung up and dry ; when thou shalt kneel down before the Lord , and cry as Elisha when with the mantle of Elijah he smote the water ; Where is the Lord God of Elijah ? So thou , where is the God of Prayer ? Where is the God of Duties ? But there is no answer : when like Sampson , thou shalt go forth and shake thy self as at other times ; but thy strength is gone : then tell me , what thou hast done in resisting , quenching , and grieving the holy Spirit of God by impure and offensive practices ? And thus you see what engagements lie upon you from the Spirit also , to walk uprightly and keep the issues of life pure . I could willingly have enlarged my self upon this last branch , but that I find a Judicious hand hath lately improved this Argument ; to which I shall refer the Reader . Thus God hath obliged you to circumspect and holy lives . Secondly , You are under great engagements to keep your lives pure , even from your selves , as well as from your God. As God hath bound you to purity of conversation , so you have bound your selves . And there are several things in you , and done by you , which wonderfully increase , and strengthen your Obligations to practical holiness . First , Your clearer illumination is a strong bond upon your souls , Eph. 5.8 . Ye were sometimes darkness , but now ye are light in the Lord ; walk as Children of the light . You cannot pretend , or plead ignorance of your Duty . You stand convinced in your own consciences before God , that this is your unquestionable Duty . Christians , will you not all yield to this ? I know you readily yield it . We live indeed in a contentious disputing Age. In other things our opinions are different . One Christian is of this Judgement , another of that ; but doth he deserve the name of a Christian , that dare once question this truth ? In this we all meet and close in oneness of mind and Judgement , that it is our indisputable Duty , to live pure , strict , and clean lives . The grace of God which hath appeared to you , hath taught you this truth clearly and convincingly , 2 Tit. 11.12 . You have received how you ought to walk , and to please God , 1 Thes. 4.1 . Well then , this being yielded , the inference is plain , and undeniable ; that you cannot walk as others , in the vanity of their minds ; but you must offer violence to your own light . You cannot suffer the corruptions of your hearts to break forth into practice , but you must slight , and put by the notices and rebukes of your own consciences , Iam. 4.17 . He that knoweth to do good , and doth it not ; to him it is sin . Yea sin with a witness . Aggravated sin . Sin of a deeper tincture than that of the ignorant Heathens . Sin that sadly wastes and violates conscience . Certainly who ever hath , you have no cloak for your sin . Light and Lust strugling together , great light and strong lusts : these make the soul a troubled Sea that cannot rest . Oh but when masterless Lusts over-bears Conscience , this impresses horror upon the soul. This brake Davids heart , Psal. 51.6 . Thou hast put knowledge in my inner parts , q. d. Ah Lord ! I went against the rebukes of conscience , to the commission of this sin . I had a watchful light set up within me . I knew it was sin . My light endeavoured lovingly to restrain me , and I thrust it aside . Besides , what pleasure in sin can you have ? Indeed such as for want of light know not what they do , or such whose consciences are seared and past feeling ; they may seek a litt●e pleasure ( such as it is ) out of sin ; but what content or pleasure can you have , so long as your light is ever breaking in upon you , and smiting you for what you do ? This greatly increases your obligation to a precise holy life . Again , Secondly , You are professors of holiness . You have given in your names to Christ , to be his Disciples ; and by this your engagement to a life of holiness are yet further strengthened , 2 Tim. 2.19 . Let every one that nameth the name of Christ , depart , from iniquity . The name of Christ is called upon you , and it 's a worthy name , Jam. 2.7 . It 's called upon you , as the name of the Husband , is called upon his Wife , Isa. 4.1 . Let thy name be called upon us . Or as the name of a Father is called upon his Child , Gen. 48.16 . Let my name be called on them , and the name of my Fathers . Well then , you bear the name of Christ as his Spouses or Children ; and will you not live sutably to your name ? Every place and relation , every title of honour and dignity hath its decorum , and becomingness . Oh how will that worthy name of Christ be blasphemed through you ? If you adorn it not with becoming deportments ? Better you had never profest any thing , than to set your selves by your profession in the eye and observation of the world ; and then to pour contempt on Jesus Christ , by your scandalous conversations , before the Chams of the world ; who will laugh at it . I remember it was a Memento given to one of his name by Alexander , Recordare nominis Allexandri . Remember ( said he ) thy name Alexander , and do nothing unworthy of that name . O that 's a heavy charge , Rom. 2.24 . Through you is the name of God blasphemed among the Heathens . Unhappy man , that ever thou shouldst be a reproach to Christ. The herd of wicked men , they are ignota capita ; men of no note , or observation . They may sin , and sin again ; drink , swear , and tumble in all uncleanness ; and it passes away silently ; the world takes little notice of it . Their wicked actions make but little noise in the world ; but the miscarriages of professors are like a Blazing Comet , or an Eclipsed Sun , which all men gaze at , and make their observations upon ; Oh then , what manner of persons ought you to be , who bear the worthy name of Christ upon you ! Thirdly , But more than this , You have obliged your selves to this life of holiness by your own Prayers . How many times have you lifted up your hands to Heaven , and cryed with David Psal. 119.5 . Oh that my waies were directed to keep thy Statutes . Order my steps in thy Word , and let no iniquity have dominion over me , vers . 133. Were you in earnest with God , when you thus prayed ? Did you mean as you said ? or did you only complement with God ? If your hearts and tongues agreed in this request , doubtless it 's as much your Duty to endeavour , as to desire those mercies ; and if not , yet do all those prayers stand on record before the Lord , and will be produced against you as witnesses to condemn you , for your hypocrisie and vanity . How often also have you in your Prayers lamented and bewailed your careless and uneven walkings ? You have said with Ezra , chap. 9.6 . O my God I am ashamed , and even blush to look up unto thee . And do not your confessions oblige you to greater circumspection and care for time to come ? Will you confess , and sin ? And sin , and confess ? Go to God and bewail your evils , and when you have bewailed them , return again to the commission of them ? God forbid , you should thus dissemble with God , play with sin , and dye your iniquities with a deeper tincture . Fourthly , And lastly , to add no more , you have often reproved or censured others for their miscarriages and falls , which adds to your own obligation , to walk accuratly and evenly . Have you not often reproved your erring brethren ? or at least privately censured them , if not duly reproved them , ( for to these left handed blows of secret censurings , we are more apt than to the fair and open strokes of just and due reproofs ) and will you practise the same things , you criminate and censure others for ? Thou that teachest another , ( saith the Apostle ) teachest thou not thy self ? Rom. 2.21 . So say I , thou that censurest or rebukest another , condemnest thou not thy self ? Will your rebukes ever do good to others , whilst you alow in your selves what you condemn in them ? And as these reproofs and censures can do them no good , so they do you much evil , by reason of them you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemned persons ; and out of your own mouths God will Judge you . For you need no other witness , than your selves in this case . Your own tongues will fall upon you . Your censures and reproofs of others , will leave you without plea , or Apologie , if you look not to your lives with greater care . And yet will you be careless still ? Fear you not the displeasure of God ? nor the wounding and disquieting your own consciences ? Surely these things are of no light value with you , if you be Christians indeed . Thirdly , You are yet further engaged to practical holiness upon the account of your brethren , who are not a little concerned , and interested therein . For if through the neglect of your hearts , your lives be defiled and polluted , this will be thrown in their faces , and many innocent and upright ones , both reproached and grieved upon your account . This mischievous effect holy David earnestly deprecated , Psal. 69.5 , 6. Oh God thou knowest my foolishness , and my sins are not hid from thee ; let not them that wait on thee , O Lord God of Hosts , be ashamed for my sake . Let not them that seek thee , be confounded for my sake , O God of Israel , q. d. Lord , thou knowest what a weak and foolish creature I am . And how apt to miscarry , if left to my self , and should I through my foolishness , act unbecoming a Saint ; how would this shame the faces , and sad the hearts of thy people ! They will be as men confounded at the report of my fall . The fall of one Christian , is matter of trouble and shame to all the rest . And when they shall hear the sad and unwelcome news of your scandalous miscarriages , ( which will certainly be the effect of a neglected heart and life ) they will say as David concerning Saul and Ionathan ; tell it not in Gath , publish it not in the streets of Askelon , &c. Or as Tamar concerning Ammon , and we , whither shall we cause our shame to go ? And for them , they shall be as the fools in Israel . Thy loose and careless life will cause them to estrange themselves from thee , and look shy upon thee , as being ashamed to owne thee , and canst thou bear that ? Will it not grieve and pierce your very hearts to see a cloud of strangeness and trouble over the countenances of your brethren ? To see your selves disowned and lightly esteemed by them ? This very consideration struck a great favorite in the Persian Court to the very heart . * It was Vstazanes , who had been Governour to Sapores in his minority . And this man for fear , denied the Christian Faith ; and complied with the Idolatrous worship of the King. And one day ( saith the Historian ) sitting at the Court-gate , he saw Simon the aged Arch-Bishop of Selucia , drawing along to prison for his constancy in the Christian Faith ; and though he durst not openly owne the Faith he had basely denied , and confess himself a Christian : yet he could not choose but rise , and express his reverence to this holy man ; in a respective and honourable salutation ; but the zealous good man frowned upon him , and turned away his face from him ; as thinking such an Apostate unworthy of the least respect from him ; this presently struck Vstazanes to the heart , and drew from him many tears , and groans ; and thus he reasoned with himself , Simon will not owne me , and can I think but that God will disclaim me , when I appear before his Tribunal ? Simon will not speak unto me , will not so much as look upon me , and can I look for so much as a good word or look from Jesus Christ , whom I have so shamefully betrayed , and denyed ? Hereupon he threw of his rich Courtly robes , and put on mourning apparel , and professed himself a Christian ; and died a Martyr . O 't is a piercing thing to an honest heart , to be cast out of the favour of Gods people . If you walk loosely , neither God nor his people will look kindly upon you . Fourthly , And lastly , Your very enemies engage you to this pure and holy life upon a double ground . You are obliged by them two waies , viz. as they are your bold censurers , and your watchful observers . They censure you as hypocrites , and will you give them ground and matter for such a charge ? they say only your tongues are more holy than other mens , and shall they prove it , from your practice ? They also observe you diligently . Lie at catch , and are highly gratified by your miscarriages . If your lives be loose and defiled , you will not only be a shame to your friends , but the Song of your enemies . You will make mirth in Hell. And gratifie all the enemies of God. This is that they watch for . They are curious observers of your goings . And that which makes them Triumph at your falls and miscarriages , is not only that deep rooted enmity betwixt the two seeds , but because all your miscarriages and evils are so many absolutions to their consciences , and Justifications ( as they think ) of their waies and practices . For look as your strictness and holiness doth as it were cast , and condemn them , as Noah , Heb. 11.7 . by his practice , condemned the world , their consciences fly in their faces , when they see your holy and pure conversations . It lays a damp upon them . It works upon their consciences and causes many smart reflections . So when you fall , you as it were absolve their consciences , loose the bonds of conviction you had made fast upon them , and now there 's matter of Joy put before them . Oh say they , what ever these men talk ; we see they are no better than we . They can do as we do . They can Cozen and Cheat for advantage . They can comply with any thing for their own ends ; 't is not conscience , as we once thought , but meer stomach and humor that made them so precise . And oh what a sad thing is this ! Hereby you shed Soul-blood . You fasten the bonds of death upon their souls . You kill those convictions , which for any thing you know might have made way to their conversion . When you fall , you may rise again ; but they may fall at your example , and never rise more . Never have a good opinion of the waies of God , or of his people any more . Upon this consideration David begs of God , Psal. 5.8 . Lead me , O Lord , in thy righteousness , because of my enemies ; ( or as the Hebrew ) my observers , make thy way straight before my face . And thus you see how your very enemies oblige you to this holy and pure conversation also . Now put all this together , and see to what these particulars will amount . You have heard how God the Father hath engaged you to this conversation purity , by his designment of your Salvation . Rewarding your obedience . His pleasure in it . His Promises to it . And his great confidence in you , that you will thus walk before him . The Lord Iesus hath also engaged you thereunto , by his death and sufferings , whereby you were Redeemed from your vain conversations . The Spirit hath engaged you by telling you plainly how much you will grieve , and wrong him , resist and quench him , if you do not keep your selves pure . Yea , you are obliged further by your selves , your clear illumination , your high profession , your many prayers and confessions , your many censures and reprehensions of others , do all strengthen your obligation to holiness . Yea , you are obliged further to this holy life , by the shame , grief , and trouble your loose walking will bring upon your friends . And the mirth it will make for , and mischief it will do to your enemies . Who will fall and break their necks , where it may be you only stumbled , and brake your shins . Who are Justified , and absolved ( as before you heard ) by your miscarriages . And now what think you of all this ? Are you obliged or not , to this purity of life ? Are all these bonds tied with such slip-knots that you can get loose , and free your selves at pleasure from them ? If all these things are of no force with you , if none of these bonds can hold you ; may it not be questioned ( notwithstanding your profession ) whether any spiritual principle , any fear of God , or love to Christ , be in your souls or no ? O you could not play fast and loose with God ; if so , you could not as Sampson snap these bonds assunder , at your pleasure . Consid. 2. Secondly , As you are more obliged to keep the issues of life pure than others are , so God hath given you greater assistances and advantages for it , than others have . God hath not been wanting to any in helps and means . Even the Heathen who are without the Gospel will yet be speechless and inexcusable before God : but how much more will you be so ! who besides their light of nature , and the general light of the Gospel , have first , such a principle put within you . Secondly , such patterns set before you . Thirdly , such an assistant ready to help you . Fourthly , so many rods at your backs to quicken you ; and prevent your wandering . If notwithstanding all these helps your live be still unholy . First , Shall men of such principles walk as others do ? Shall we lament for you as David once did for Saul , saying there the shield of the mighty was vilely cast away , the shield of Saul ; as though he had not been anointed with oyl . There the honour of a Christian was vilely cast away , as though he had not been anointed with the Spirit ? You have received an unction from the holy one , which teacheth you all things , 1 Joh. 2.20 . Another Spirit , far above that which is in other men , 1 Cor. 2.12 . And as this Spirit which is in you is fitted for this life of holiness , ( for ye are his workmanship created in Christ Iesus to good works , Ephes. 2.10 . So this holy Spirit , a principle infused into your souls , hath such a natural tendency to this holy life ; that if you live not purely and strictly you must offer violence to your own principles , and a new nature . A twofold help this principle affords you for a life of holiness . ( 1. ) First , It pulls you back from sin , as in Ioseph ; How can I do this great wickedness and sin against God! And it also inclines you powerfully to obedience . 'T is a curb to sin , and a spur to holiness . It is unpossible for all others to live spiritually and heavenly , because they have no new nature to incline them thereunto . And methinks it should be hard for you to live carnally , and sensually ; and therein cross the very bent and tendency of the new creature , which is formed in you . How can you neglect Prayer as others do , whiles the Spirit by divine pulsations is awaking and rousing up your sluggish hearts with such inward motions , and whispers as that , Psal. 27.8 . Seek my face . Yea , whilst you fell ( during your omissions of duty ) something within that bemoans it self , and as it were cryes for food , pains and gripes you , like an empty stomach , and will not let you be quiet till it be relieved . How can you let out your hearts to the world as other men do ; when all that while your Spirit is restless , and akes like a bone out of joint . And you can never be at ease till you come back to God , and say as Psal. 116. Return to thy rest , O my soul. Is it not hard , yea , naturally impossible to fix a stone and make it abide in the fluid air ? Doth not every creature in a restless motion tend to its proper Center , and desire its own perfection ? So doth this new creature also . You see how the Rivers in their course will not be checkt , but bear down all obstacles in their way & Saevior ab obice ibit . A stop doth but make them rage the more , and run the swifter afterwards . There is a Central force in these natural motions , which cannot be stopt . And the like may you observe in the motions of a renewed soul , Ioh. 4.14 . It shall be in him as a Well of water springing up . And is it not hard for you to keep it down , or turn its course ? How hard did Ieremy , and David find that work ? If you do not live holy lives , you must cross your own new nature , & violate the Law that 's written in your own hearts , and engraven upon your own bowels . To this purpose a late Writer speaks , Till you were converted ( saith he ) the flesh was predominant , and therefore it was impossible for you to live any other than a fleshly life ; for every thing will act according to its predominant principle . Should you not therefore live a spiritual life ? Should not the Law of God witten in your hearts , be legible in your lives ? O should not your lives be according to the tendency of your hearts ? thus he . Doubtless this is no swall advantage to practical holiness . But Secondly , Besides this principle within , you have no small assistance for the purity of life by these excellent patterns before you . The path of holiness is no untrodden path to you . Christ and his Servants have beaten it before you . The life of Christ is your Copy , and it is a fair Copy indeed , without a blot . Oh what an advantage is this to draw all the lines of your actions according to his example ! This glorious grand example is often prest upon you for imitation , Heb. 12.2 . Looking to Iesus , he hath left you an example that ye should tread in his steps , 1 Pet. 2.21 . His life is a living rule to his people , and besides Christs example ( for you may say who can live as Christ did ? His example is quite above us ) you have a cloud of witnesses . A cloud for its directive Use , and these men of like passions , temptations , and constitutions with you ; who have gone before you in exemplary holiness . The Holy Ghost ( intending therein , your special help and advantage ) hath set many industrious pens awork to write the lines of the Saints , and preserve for your use their holy sayings , and heavenly actions . He bids you take them for an example , Jam. 5.10 . Oh what excellent men are past on before you ! What renowned Worthies have led the way ! Men whose conversations were in Heaven , whilst they Tabernacled on earth . Whilst this lower world had their bodies , the world above had their hearts , their affections ; their actions , their designs were all for Heaven . Men that improved troubles , and comforts ; losses , and gains ; smiles , and frowns ; and all for Heaven . Men that did extract Heaven out of Spirituals , out of Temporals , out of all things ; their hearts were full of heavenly meditations , their mouths of heavenly communications ; and their practices of heavenly inclinations . O what singular help is this ! Where they followed Christ , and kept the way , they are propounded for your imitation , and where any of them turned aside , you have a mark set upon that action , for your caution and prevention . Doth any strange or unusual tryal befall you , in which you are ready to say with the Church , Lam. 1.12 . Was there ever any sorrow like unto my sorrow ? Here you may see the same affliction accomplisht in your brethren , 1 Pet. 5.9 . Here 's store of good company to encourage you . Doth the world and Devil endeavor to turn you from your duty , by loading it with shameful scoffs , or sufferings ? In this case you may look to Iesus , who dispised the shame ; and to your Brethren who counted it their honour to be dishonoured for the name of Christ , as the Original of the Text , Act. 5.41 . may be translated . Is it a dishonour to thee to be rankt with Abraham , Moses , David , and such as were the glory of the Ages they lived in ? Art thou at any time under a faint fit of discouragement ; and ready to despond under any burden ; oh how maist thou be animated by such examples , when such a qualm comes over thy heart ? Some sparks of their holy courage cannot choose but steal into thy breast , whilst thou considerest them . In them God hath set before thee the possibility of overcoming all difficulties , thou seest men of the same mould , who had the same tryals , discouragements , and fears that thou now hast , and yet overcame all . How is thy unbelief checkt when thou saist , Oh I shall never reach the end , I shall one day utterly perish . Why dost thou say so ? Why may not such a poor creature as thou art , be carried through as well as they ? Had not they the same temptations and corruptions with you ? Were not they all troubled with a naughty heart , an ensnaring world , a busie Devil as well as you ? Alas ! when they put on the divine , they did not put off the humane nature ; but complained , and feared as you do ; and yet were carried through all . Oh what an advantage have you this way ! They that first trusted in Christ , had not such an help as you . You stand upon their shoulders . You have the benefit of their experiences . You that are fallen into the last times , have certainly the best helps to holiness . And yet will not you live strictly and purely ? Will you put on the name and profession of Christians , and yet be lofty in your spirits , earthly in your designs ; neglective of duty ; frothy in your communions ? Pray from which of all the Saints did you learn to be proud ? Did you learn that from Christ , or any of his ? From which of his Saints did you learn to be earthly and covetous , passionate o● censorious , over-reaching and crafty ? If you have read of any such evils committed by them , have you not also read of their shame and sorrow , their repentance and reformations ? If you have found any such blots in their lives , it was left there designedly to prevent the like in yours . Oh what an help to holiness is this ! Thirdly , And this is not all . You have not only a principle within you , and a pattern before you , but you have also an Omnipotent assistant to help and encourage you throughout your way . Are you feeble and infirm ? and is every temptation , even the weakest ; strong enough to turn you out of the way of your Duty ? Lo , God hath sent his Spirit to help your infirmities , Rom. 8.26 . no matter then how weak you are , how many and mighty your difficulties and temptations are , as long as you have such an assistant to help you . Great is your advantage for a holy life , this way also . For ( 1. ) First , When a temptation to sin presses sore upon you , he pleads with your consciences within , whilst Satan is tempting without . How often hath he brought such Scriptures to your remembrance , in the very nick of opportunity ; as have saved you out of the temptation ? If you attend his voice , you may hear such a voice within you as that , Ier. 44.4 . Oh do not this abominable thing which I hate . What mighty strivings were there in the heart of Spira , as himself relates ? He heard as it were a voice within him saying , Do not write Spira , do not write . To this purpose is that promise , Isa. 30.20 , 21. Thine eyes shall behold thy teachers , and thine ears shall hear a word behind thee saying , this is the way , walk ye in it ; when ye turn to the right hand , and when ye turn to the left . Here you have a twofold help to holiness , the outward teaching of the Word , ver . 20. and the inward teachings of the Spirit , ver . 21. He shall say this is the way , when ye are turning aside to the right hand or to the left . Alluding to a Shepherd ( saith one ) who driving his Sheep before him ; whistles them in when he sees them ready to stray . ( 2. ) Secondly , When ye walk holily and closely with God in your duties , the Spirit incourages you to go on , by those inward comforts , sealings , and joys you have from him at such times . How often hath he entertained your souls in publick Ordinances , in private duties , with his hidden Manna , with marrow and fastness , with incomparable and unspeakable comforts , and all this to strengthen you in your way , and encourage you to hold on ? ( 3. ) Thirdly , When you are indisposed for duties , and find your hearts empty and dry , he is ready to fill them , quicken and raise them ; so that oftentimes the beginnings and end of your Prayers , hearing , or meditations are as vastly different , as if one man had begun and another ended the duty . O then what assistances for a holy life have you ? Others indeed are bound to resist temptations as well as you ; but alas , having no special assistance from the Spirit , what can they do ? It may be they reason with the Temptation a little while , and in their own strength resolve against it ; but how easie a conquest doth Satan make , where no greater opposition is made to him , than this ? Others are bound to hear , meditate , and pray as well as you ; else the neglect of these duties would not be their sin : but alas , what pitiful work do they make of it ! Being left to the hardness and vanity of their own hearts ; when you spread your Sails you have a gale ; but they lie wind-bound , heart-bound , and can do nothing Spiritually in a way of Duty . Fourthly , And lastly , to mention no more , you have a further advantage to this holy life , by all the rods of God that are at any time upon you . I might shew you in many particulars the advantages this way also , but I shall only present these three to your observation at this time . First , By these you are clogged , to prevent your straying , and wandering . Others may wander even as far as Hell , and God will not spend a sanctified rod upon them to reduce or stop them ; but saith let them alone , Hos. 4.17 . But if you straggle out of the way of holiness , he will clog you with one trouble or another to keep you within bounds , 2 Cor. 12.7 . Lest I should be lifted up , a thorn in the flesh ; a messenger of Satan was sent to buffet me . So David , Psal. 119.67 . Before I was afflicted , I went astray ; but now I have kept thy Word . Afflictions are used by God , as thorns by husbandmen to stop the gaps , and keep you from breaking out of Gods way , Hos. 2.6 . I will hedge up her way with thorns , and build a wall that she shall not find her paths . A double alusion . First , to Cattle that are apt to stray . I will hedge up thy way with thorns . Secondly , to the Sea which is apt to over-flow the Country , I will build a wall to prevent inundations . Holy Basil was a long time sorely afflicted with an inveterate head-ach , he often prayed for the removal of it ; at last God removed it , but in the room of it he was sorely exercised with the motions and temptations of Lust ; which when he perceived , he heartily desired his head-ach again , to prevent a worse evil . You little know the ends and uses of many of your afflictions . Are you exercised with bodily weaknesses , it 's a mercy you are so ; and if these pains and infirmities were removed , these clogs taken off ; you may with Basil wish for them again to prevent worse evils . Are you poor ? why , with that poverty God hath clogged your pride . Are you reproached ? with those reproaches God hath clogged your ambition . Corruptions are prevented by your afflictions . And is not this a marvelous help to holiness of life ? Secondly , By your afflictions your corruptions are not only clogged , but purged . By these God drys up and consumes that spring of sin , that defiles your lives , Esa. 27.9 . By this therefore shall the iniquity of Jacob be purged ; and this is all the fruit to take away sin . God orders your wants to kill your wantonness . And makes your poverty poison to your pride . They are Gods Physick , to purge ill humours out of your souls . When they fall by the sword , and by famine , and by captivity , and by spoil , it is to try them and to purge them , and to make them white . They are both purges and Lavatories to your souls . Others have the same afflictions that you have , but they do not work on them as on you ; they are to you as fire for purging , and water for cleansing ; and yet shall not your lives be clean ? It 's true ( as one well observes upon that place of Daniel ) Christ is the only Lavatory , and his blood the only fountain to wash away sin . But in the virtue and efficacy of that blood sanctified afflictions are cleansers , and purgers too . A Cross without a Christ never made any man better ; but with Christ , Saints are much the better for the cross . Hath God as it were laid you out so many daies and nights a whitening ; and yet is not the hue of your conversation altred ? Hath he put you so many times into the furnace , and yet is not your dross separated ? The more afflictions you have been under , the more assistance you have had for this life of holiness . Thirdly , By all your troubles God hath been weaning you from the world , the lusts , loves , and pleasures of it ; and drawing out your souls to a more excellent life and state than this . He makes your sorrows in this life , give a lufter to the glory of the next . Who ever hath , be sure you shall have no rest here ; and all that you may long more ardently for that to come . He often makes you groan being burdened , to be cloathed with your house from Heaven , 1 Cor. 5.4 . And yet will you not be weaned from the lusts , customs , and evils of it ? Oh what manner of persons should you be for heavenly and holy conversations ? You stand upon the higher ground . You have as it were the wind and tide with you . None are assisted for this life , as you are . Put all this together , and see what this second argument contributes towards your further conviction , and perswasion to holiness of life . Have you received a supernatural principle fitting you for , and inclining you to holy actions , resisting and holding you back from sin ? Hath God also set before you such eminent patterns to encourage and quicken you in your way ? Doth the Spirit himself stand ready so many waies to assist and help you in all difficulties , That bloody Tyrant was convinced in his conscience of the worth and excellency of that servant of God , and was forced to reverence him for his holiness . So Darius , Dan. 6.14 , 18 , 19 , 20. What conflicts had he in himself about Daniel whom he had condemned , his conscience condemned him , for condemning so holy and righteous a person . Then the King went to his Palace , and passed the night in fasting ; neither were instruments of Musick brought before him , and his sleep went from him . He goes early in the morning to the D●n . and cries with a lamentable voice , O Daniel servant of the living God. How much is this for the honour of holiness , that it conqu●rs the very persecutors of it ; and makes them stoop to the meanest servant of God! 'T is said of Henry the second of France , that he was so daunted by the heavenly Majesty of a poor Tayl●r that was burnt before him , that he went home sad , and vowed that he would never be present at the death of such men , any more . When Valence the Emperour came in person to apprehend Basil , he saw such Majesty in his very countenance , that he reel'd at the very sight of him ; and had fallen backward to the ground , had not his servants stept in to support him . O holiness , holiness thou art a conquerour . So much as you shew of it in your lives , so much you preserve your interest in the consciences of your enemies . Let down this , and they despise you presently , Fifthly , And lastly , God will use the purity of your conversations to Iudge and convince the world in the great day . 'T is true the world shall be Judged by the Gospel , but your lives shall also be produced as a Commentary upon it , and God will not only shew them by the Word how they ought to have lived , but bring forth your lives and waies to stop their mouths , by shewing how others did live . And this I suppose is intended in that Text , 1 Cor. 6.2 . The Saints shall Iudge the world , yea , we shall Iudge Angels , that is , our examples are to condemn their lives and practices , as Noah , Heb. 11.7 . is said to condemn the world by building the Ark , ( i. e. ) his faith in the threatning , and obedience to the command , condemned their supineness , infidelity , and disobedience . They saw him every day about that work , diligently preparing for a deluge , and yet were not moved with the like fear that he was ; this left them inexcusable . So when God shall say in that day to the careless world , did you not see the care , and diligence , the holy zeal , watchfulness , and self denial of my people , who lived among you ? How many times have they been watching and praying when you have been drinking or sleeping ! Was it not easie to reflect when you saw their pains and diligence ; have not I a soul to look after as well as they , a Heaven to win or lose , as well as they ? Oh , how speechless and inexcusable will this render wicked men , yea it shall not be only used to Judge them , but Angels also . How many shocks of temptations have poor Saints stood ; when as they fell without a Tempter . They stood not in their integrity , though created in such excellent natures ; how much then are you concerned on this very account also , to walk exactly ! If not , instead of Judging them , you shall be condemned with them . And thus you see what use your lives and actions shall be put to , and are these inconsiderable uses ? Is the winning over souls to God a small matter ? Is the salving the honour and reputation of godliness a small matter ? Is the encouraging the hearts , and strengthening the hands of Gods poor Ministers amidst their spending killing labours a small matter ? Is the awing of the consciences of your enemies , and Judging them in the last day a light thing ? Which of these can you call so ? O then since you are thus obliged to holiness of life . Thus singularly assisted for it : and since there are such great dependencies upon it , and uses for it both now and in the world to come ; see that ye be holy in all manner of conversation . See that as ye have received Christ Iesus the Lord , so ye walk in him . Alwaies remembring that for this very end Christ hath redeemed or delivered you out of the hands of your enemies , that you might serve him without fear in righteousness and holiness all the daies of your lives , Luk. 1.74 , 75. And to how little purpose will be all that I have preacht , and you have heard of Christ , if it be not converted into practical godliness ? This is the scope and design of it all . And now Reader , thou art come to the last leaf of this Treatise of Christ , it will be but a little while and thou shalt come to the last Page or Day of thy life ; and thy last moment in that day . Wo , to thee , wo and alas for ever , if interest in this blessed Redeemer be then to get . The world affords not a sadder sight , than a poor Christless soul shivering upon the brink of Eternity . To see the poor soul that now begins to awake out of its long dream , at its entrance into the world of reallities , to shrink back into the body , and cry , O I cannot , I dare not die . And then the tears run down . Lord , what will become of me ? O what shall be my eternal Lot ? This I say , is a sad sight as the world affords . That this may not be thy case , relfect upon what thou hast read in these Sermons ; Judge thy self in the light of them . Obey the calls of the Spirit in them . Let not thy slight and formal Spirit float upon the surface of these truths , like a feather upon the water ; but get them deeply infixed upon thy Spirit , by the Spirit of the Lord ; turning them into life and power upon thee . And so animating the whole course and tenour of thy conversation by them , that it may proclaim to all that know thee , that thou art one who esteemest all to be but dross , that thou maist win Christ. FINIS . An Alphabetical Table , Referring to the Principal things contained in this Treatise . A. ABilities of men to use Gods means what , and how far . page 122 , 123. Abuse , Christ abused in a Court of Iudicatute . p. 313 , 314 , &c. Accessories to the Saints happiness what . p. 187 , 188. Accommodation of the body , a Snare to the soul. p. 557. Adoption , Civil and Spiritual . p. 180. Adoration of Gods Iustice and Mercy in Christs death . p. 475 , 476 , 381. Advancement of the humane nature by its Vnion with the second Person . p. 57. Adversaries to the Vnion of the two natures in Christ who , and how . p. 58 , 59. Affections , how moved by remembring Christ. p. 270 , 271. Afflictions , four things to be studied in them , p. 220. how they provoke to holiness . p. 622. Agonies of Christ in the Garden whether preternatural , p. 288. the cause of it . p. ibid. Amyntas his intercession for his Brother Aechylus . p. 156. Appetite , wanton Appetites reproved . p. 473. Apollogy , none left to them that perish under Gospel-offers . p. 231. and p. 46 , 47. Apostolical dignity what it was . p. 298. Aptitude of the Sacrament to refresh the memory of Christ. p. 272. Articles of peace with God what they are , p. 532. how sad not to be comprized in those Articles . p. 533. Arraignment of Christ at Pilats bar , an evidence believers are never cast at Gods bar . p. 324 , 325. Ascension of Christ to Heaven opened , p. 563. the terms of Christs Ascension , p. 564. the reason and ends of it . p. 568 , 569. Ascriptions of Praise to Christ for all our mercies , how reasonable . p. 92 , 93. Assumption of our Nature , opened . p. 52. our nature was Assumed integrally , p. 55. And with all its natural infirmities , ibid. Reasons of Christs Assuming our Nature . p. 58. B. BElievers are warranted , and incouraged to commit their soul into Christs hands at death . p. 493. Believers under highest obligations to set then selves apart for Christ. p. 75 , 76. Believers immediately received into glory upon their dissolution , p. 437. Four Arguments to evince it . p. 438 , 439. Blaspheamous suggestions , and how best cured . p. 246. Blood of Christ of infinite value , p. 348. How it cools and cases a distressed Conscience , p. 348. How sad to have it cry against us . p. 160. Bodies of Saints intended to be made glorious pieces , and how that appears , p. 63. Bodies of Saints , how to be disposed , used and ordered , p. 556. The due honour of our bodies to be preserved , and why . p. 556. Bosom of God , what is , and what is not there . p. 19 , 20. Breach made between us and God by sin , how dreadful . p. 86. Bread , the excellency of it . p. 267. Burden of Christs sufferings , how great it was . p. 465 , 466 , 467. Burial , Christs dead body , had a decent though not a pompous Burial , p. 506. Three Reasons why Christ must have a Burial , p. 508. Christs Burial obscure as to the manner of its performance by his friends , p. 509. Christs Funeral is adorned by several famous miracles from Heaven , p. 510. Decent and mournful Burials laudable among Christians . p. 514. C. CAre of Christ over his Church and Ministers , p. 121. His Care for it manifest in Sacramental appointment many wayes . p. 273. Care of Christ for his natural relations . p. 418 , 419. Change made by death very great . p. 495. Children how dear to Parents , p. 420. Nothing of Christ in rebellious Children , p. 424. Five Queries to convict such , p. 425. Six Considerations to humble disobedient Children , p. 426. And Chidren presented with a famous pattern , p. 419. Conscientious Children to be incouraged , p. 428 , 429. Christ , an invitation to Study him . p. 9 , 10. Christs delights in the Fathers bosom infinite . p. 17 , 18. Christ had no sorrows or wants in the Fathers bosom . p. 15 , 16. Christs self-denyal in leaving the Fathers bosom for us . p. 20. Christs excellency . p. 9. Christ made flesh , what it imports . p. 51 , 52. Christ is true God. p. 100 , 101. Christ the Original of all light , p. 101. The first receptacle of all power , p. 101. The manner of his providential influence . p. 214 , 215. Christ is most excellent soul-food , p. 272. Christ , and his blood never grow stale , p. 278. His love beyond all comparison . p. 274. Christ hath finished redemption work , p. 482. How he hath wrought it out in six particulars , p. 481 , 482. a Character of Christs excellency . p. 512 , 513. Christs glorious Majesty . p. 581 , 584. Church safe , and why . p. 583. Circumcision a great abasement to Christ and that two wayes . p. 237 , 238. Comfortable indeed that he who assumed our Nature is God. p. 63. Company , the very best sometimes a burden . p. 290. Commission of Christ great security to our faith . p. 63. Committing the soul to Christ implyes six great things in it , p. 494 , 495. Seven excellent grounds of encouragement to this last , and great work , p. 496 , 497 , 498. The Concourse , or co-operation of both Natures in Christs Mediatory works . p. 90. Confession , when , and why our duty . p. 316 , 317. Confidence in men a folly . p. 309. Conscience how overborn by fleshly interests , p. 323. Rules to prevent it , p. 323. It s inward troubles dreadful . ibid. Consecration of Christ , what it is . p. 71 , 72. Constancy in Religion urged . p. 363. Content with our present state how rational . p. 188. Court , that tryed Christ had no authority so to do . p. 314. Covenant of Redemption , p. 26 , 27. The Form , Foederates , and performance of that Cevenant opened , p. 27 , 28. The new Covenant , how Christs death confirmed and ratified it . p. 536 , 537. Cross of Christ , three sweet considerations to bear it cheerfully , p. 351 , 352. The Cross of Christ a dignified Cross. p. 364. Cup : What it signifies in Scripture , p. 284. What the passing of it is . p. 284 , 285. Curse , that may prove the soarest curse from which men promise themselves much content . p. 307. D. DEath fairly overcome , and that in its own territories , by the Resurrection of Christ. p. 553. Death of the Cross , what it was , opened in six properties , p. 343 , 344 , 345. The manner of Crucifying , p. 346 , 347. Why Christ was Crucified . p. 347 , 348. Death , Christ chose to meet it in a praying posture , p. 281 , &c. Christs Death the worst death for kind . p. 344. Death , not to be feared by believers , p. 555. Their duty to long for it , p. 188. Souls not ordinarily wrought on at Death , p. 442. Choice encouragements to believers against the fear of Death , p. 518 , 519. Delight of Christ in the Fathers bosome how great , pure , and constant , p. 17. How transcendent to all other delights in the World. p. 18 , 19. Defect . The finishing of Christs work , how great a relief against the defects that attend our works , p. 484. Deliverance from wrath obtained by Christ , is free , full , peculiar , wonderful , p. 524. Three signes of a soul delivered from wrath to come . p. 528 , 529. Desersion , Christ deserted by his Father in time of greatest need . p. 449. Desersions either absolute , or respective , ibid. Respective Desersions of four sorts , p. 450. How Christ was not Deserted , opened in six particulars , p. 450. In what sense Christ was deserted , opened in five particulars , p. 451 , 452. Two special ends of Gods forsaking Christ , p. 453. Christs Desersion more afflictive than all his other Sufferings , five Reasons for it , p. 455 , 456. Every time we sin we deserve to be eternally deserted . p. 455. Desersion the greatest misery . p. 456. Christs desersion the believers comfort . p. 457. Despising Christ how intollerable to the Father . p. 46 , 47. Dying Parents presented with a pattern . p. 262 , 263. Dignity of Christ proclaimed and defended by one of his greatest enemies . p. 358. The Doctrine of Christ the most excellent doctrine , p. 3 , 4 , 5. It s knowledge sufficient to our salvation . p. 7. Doctrines what the proper test of them . p. 107. Duties , even the best need Christs Sacrifice to procure their acceptance . p. 1●8 . Duties of Children to their Parents , in six particulars opened . p. 420 , 421. E. EMpty , they that are full of grace , may be empty of the Creature . p. 244 , 245. Ends of Christs death are principally four , what they are , opened at large . from p. 523. ad 540. Enemies of Christ objects of pity , p. 406. They that continue so perish inexcusably . p. 410. Enemy , how dreadful an enemy God is . p. 533 , 534. Enemies of Saints not to be feared . p. 583 , 584. Engage , when men first engage in a way of sin , they know not where they shall stop , p. 306. How dangerous to Engage against persons or wayes till satisfied they are wicked . p. 406. Entertainment of Christ in Heaven most magnificent and glorious . p. 566. Errors about the Messiah which blinded the Iews in his day , p. 403 , 404. Six Errors about the Hypostaticat Vnion . p. 58 , 59. Esteem of Christ for believers great . p. 35. Evening , to find mercy in the Evening of our life , how great a mercy . p. 444. Evidences , five Evidences of our Resurrection to eternal life . p. 558 , 559. Evidences , that Christ hath compleated , and finished Redemption work . p. 482 , 483. Exaltation of Christ , how he is to be considered therein , p. 540. What were the grounds of it , p. 540. What the Comforts resulting from it . p. 541. F. FAith , the necessity of it to pardon and peace , p. 135 , 136. It s power to thaw , and melt the heart , p. 335. Heart melting acts of faith , p. 336. How it appears that Faith is a rarity in the World. p. 338. Faith , the proper instrument to raise affections . p. 339. Father ; how astonishing his love was , in giving Christ for us , p. 42 , 43. How strongly he willed our Salvation . ibid. Fear , of Creatures how expelled . p. 218. Forgetfulness of Christ , foreseen by him , p. 275. What an evil to forget Christ. p. 275. Forgiveness with God for the worst of sinners demonstrated . p. 348 , 349. To Forgive Enemies , and beg forgiveness for them is Christ like , p. 411 , 412. What fraternal Forgiveness is not , p. 411 , 412. What it is , p. 412 , 413. The excellencies of it . p. 413. Forgiveness is with God for such as persecute Christ and his wayes ignorantly , p. 407. What divine Forgiveness is , p. 407. four Arguments to prove the possibility of Forgiveness to the penitent sinner , p. 408 , 409. The certainty of pardon for humbled sinners . p. 409. Forerunner , in what sense Christ is so . p. 565. Forsake , God may for a time forsake his dearest Children , p. 449. A two-fold admonition for such a time . p. 460 , 461. Foundation , what cause all possessors have to examine it . p. 332 , 333. Friend , Christ betrayed by a pretended Friend . p. 297. Future state of happiness , or misery after this life : evinced by five Arguments . p. 433 , 434 , 435. G. GEthsemane , what it signifies , and where that Garden is Scituate . p. 282. Gift , Christ the best gift that ever God gave . p. 39 , 40. Given , how Christ was given by the Father , p. 40 , 41. How the Giving of Christ was the highest manifestation of the Fathers love . p. 42 , 43. God , What hand he hath about sin . p. 342. Gospel falsly charged , as the cause of discord . p. 404. Government of Christ how sad and dangerous to refuse it , p. 202. Our great concernment to understand whose Government we are under . p. 203. Grace , one drop of it , better than a Sea of gifts . p. 308. Grave , a believer carries six incomparable priviledges with him to the grave , and what they are . p. 518. Great , and learned men greatest enemies to Christ. p. 316. H. HAnd of God , what it is . p. 492.577 . Happiness of Saints , objective , subjective , and formal , what , and how they differ . p. 185 , 186. Heart of Christ heavy at his death should make ours the lighter when we dye , p. 293. Hardness of Heart , how dangerous a symptome , p. 338. Brokenness of heart how great a mercy . p. 339. Heaven , will be surprizingly glorious to believers . p. 439 , 440. Hell , the terrour of it . p. 472. Holiness of God the rule and pattern of our Holiness in four particulars . p. 80 , 81. Holiness is the Image and glory of God. p. 535. Holiness , the souls chief beauty . ibid. Holiness the best evidence for Heaven . p. 80. Holiness , a spring of comfort in the way to Heaven , p. 535. Awful Majesty in holiness . p. 627. Holiness , the discriminating mark . p. 607. Holiness urged upon the redeemed by many great Arguments . p. 602. ad finem . Honour , how Saints are engaged to honour Christ , p. 233. Four special wayes of honouring Christ. p. 233 , 234. Hour . The ninth hour what it was , and how the day was divided by the Iews . p. 447. Humiliation of Christ , when it began and ended . p. 454. I. A Dreadful Jar betwixt God and us , evinced by Christs Mediation . p. 86. Jealous , what cause professours have to be so . p. 377. Ignorance of Christ , matter of humiliation , p. 8. Natural Ignorance of men implyed in Christs Prophetical office . p. 100. Ignorance , the cause of enmity to Christ , p. 402. Two sorts of ignorance . ibid. Ignorant , incouraged to wait on Christ on three grounds , p. 121 , 122. Reasons why the Iews were Ignorant , who Christ was , though heard his Miracles . p. 40. Illustrations of the Mystical Vnion . p. 57. Imitation of Christ pressed . p. 76 , 77. Implacable spirits opposite to Christ. p. 410. Importunity in prayer warrantable . p. 261 , 262. Impossibility of salvation to them that know not Christ. p. 189 , 190. Impotency of man to reconcile himself . p. 177. Infidelity , how unreasonable . p. 63 , 64. Infirmities of our nature tenderly sensed by Christ. p. 62. Ingratitude of the World to Christ how vile . p. 242. Inheritance purchased by Christ what , and how great , p. 183 , 184. How needful to clear our title to this inheritance . p. 191 , 192. Innocency of Saints will be vindicated . p. 366. Institution of Ordinances Christs prerogative . p. 266. Instruments used by Christ in governing the World. p. 213. Intercession of Christ most valid , p. 157. What Christs Intercession is , p. 154 , 155. By what acts he performs it , p. 156. Whether it be vocal , or only efficacious , p. 156. The potency of his intercession proved by divers considerations . p. 158. Interposition of our selves betwixt Christ and his dishonour how reasonable , what Jerome and Bernard said in the case . p. 94 , 95. Interest in Christ our great concernment . p. 558 , 559. Judas , who and what he was , p. 298. What the true motives that instigated him to that sin were . p. 301. Judas his fearful end . p. 302. Judgement , committed to Christ , p. 589. Evidences of a Judgement to come , 590 , 591. What a great day it will be , and why , p. 592. The properties of it , p. 592 , 593. It is for Christs honour , 595. Four Inferences from it . p. 596 , 597. Justice it self discharges the believer . p. 176. and p. 596. K. KIng , what manner of King Christ is to the Saints . p. 205.206 . Kingly power of Christ exercised over believers . p. 196 , 197. Kingdom of Christ in the soul how obtained , p. 195 , 196. How Christ administers his spiritual Kingdom opened in five acts thereof , p. 197 , 198. Spiritual priviledges of Christs Kingdom , p. 201 , 202. Five discoveries of our subjection to Christs Kingdom , p. 203 , 204. Know , some know Christ , yet as to themselves better they did not . p. 8. Knowledge of Christ the very kernel of Scripture , p. 3 , 4. His Knowledge fundamental to all graces , duties and comforts . p. 4 , 5. Knowledge of Christ very profound , noble and sweet , p. 5 , 6. It s preferrence to all other Knowledge in divers respects , opened . p. 6 , 7. Knowledge of Christ not to be concealed by thy dispensers of it , p. 11. To whom we must go for knowledge , p. 107. Eminent knowledge , how it aggravates sin . p. 304. L. LAw , what need to pray for good Laws , and good Executioners of them . p. 322. Laziness in prayer , condemned . p. 292. Leaving , our fears of God final leaving us , how cured . p. 457. Life , how Christ was humbled in his life opened in divers particulars . p. 237 , 238. Light , divine light infused by Christ , p. 102. Three excellent properties of it , p. 118. Three great differences betwixt common , and saving light , p. 123 , 124. A Caution against unthankfulness for , and abuse of light . p. 125. Little words , yea Syllable and Letters , how great a weight may hang on them . p. 53. Lives , their preservation the effect of Christs care , and watchful providence . p. 216. Love , how worthy Christ is of our love , p. 21. Wherein Gods love was chiefly manifested , p. 88 , 475. The love of the Father and Son , not to be compared but admired , p. 66. Christs love to the Saints the fairest pattern , p. 79. The ardency of Christs love to Sinners , p. 88. Saints obliged to love Christ , p. 233. The great evidence of the strength of Christs love . p. 225 , 226 , &c. M. MArks of persons given by the Father to Christ , p. 36. Five marks to discover the Subjects of Christs Kingdom , p. 203 , 204. no marks of grace more dangerous , than those that come nearest true ones . p. 333. Mediator , Christ is so according to both his natures , p. 90. What the import of the word is , p. 84 , 85. Five things implyed in Christs being a Mediator , p. 86 , 87 , 88. Christ the true , and only Mediator , evinced by three arguments , p. 89 , 90. How dangerous to joyn any other Mediators with Christ. p. 92. Meekness under abuses Christ like , p. 411. How dangerous to abuse meek spirits , p. 415. A pattern of meekness proposed . p. 416. Mercies of believers brought forth with great difficulty . p. 354. Ministers , the best rule to measure them , and their doctrine by , p. 108 , 109. A serious Caution to Ministers , p. 10 , 11. How dangerous to despise Christs Ministers , p. 64 , 65. How daring a sin to invade the office of the Ministry , and why God permits it , p. 65. Necessity of of a standing Ministry urged , p. 104 , 105. Ministers their test , and essential qualifications in six particulars . p. 108 , 109. Misery of the ignorant opened in divers particulars . p. 119 , 120. Moses and Christ compared . p. 97. N. NAture , our nature not united to Christ consubstantially , Physically , or Mystically . p. 53 , 54. Necessary , the finishing of Redemption work by Christ necessary , on a threefold account . p. 480 , 481 Necessity of a Priest evinced . p. 131. Night , Christs last night on earth how employed . p. 266 , 28 , 283. O. OBedience to Christ must be universal . p. 98 , 99. Obedience to Christ evidential of our interest in him . p. 203 Oblation of Christ , the fountain of our best mercies , p. 150 , 151. The matter of Christs Oblation , his own soul and body , p. 141 , 842. The preciousness of that Oblation . p. 142. Obligations to holiness from God the Father . p. 604. Obligations to holiness from Christ. p. 608. Obligations to holiness from the spirit . p. 609. Obligations from our selves . p. 611 , 612. Obligations from our enemies . p. 615. Offices , what offices Christ was sealed to . p. 68 , 69. Old men in an unconverted state objects of great pity . p. 445. Opposition to Christ knowingly how dreadful . p. 405. Ordinances of Christ , the great efficacy , and whence it arises , p. 66. No power to operate on the heart in themselves . p. 115 , 116. Ordinances not to be despised . p. 64 , 65 , 571. Overplus of merit in Christ satisfaction . Whence that overplus is . p. 181 , 182. P. PAin , there may be much pain , but no curse in a believers death . p. 351. Pains of Christ how great on the Cross , p. 466. Christs pains in three respects greater than what the damned feel in Hell. p. 468. Pardon , God no loser in pardoning the greatest of sinners . p. 176. Parents , prayers for their Children how beneficial . p. 262 , 26● . Patience of Christ , almighty patience , p. 388 , 389. Excellent properties of patience , p. 389 , 390. The grounds and reasons of Christs patience , 391 , 392 , 393. Eight excellent helps to patience . p. 394 , 395 , 396. Pattern , Christs desertion , the pattern of ours , in six respects . p. 457 , 458. Patterns of holiness , who are so . p. 628. Perfection twofold , Subjective , and Effective , both found in Christ. p. 479 , 480. Persecution followed Christ from the Cradle to the Cross , p. 237. The greatest piety exempts not from it , p. 244. Person of Christ extraordinary . p. 73 , 74. Pilate who , and what he was . p. 318. Policy of Satan in chusing instruments . p. 309. Poverty of Christ how great . p. 239 , 240. Prayer , a proper means to increase knowledge . p. 107. Prayers of Saints presented by Christ , p. 157. Christs last prayer what it was , for the matter of it . p. 285 , 286. What for quality , p. 286 , 287. A singular relief against troubles , to pray . p. 289. Predication of the properties of each nature in concreto , proper . p. 57 , 58. Preferment spiritual by union with Christ. p. 21. Priesthood of Christ implyes six things . p. 128 , 129. Priesthood of Christ defined , p. 130. The necessity of Christs Priesthood evinced upon a double ground , p. 131 , 132. He appears before God for us . p. 168. Prejudices against Religion for its professors sake how un●ust . p. 308. Price , what Christs death being so called , implyes . p. 166. Properties of each nature distinct , notwithstanding the hypostatical union in Christ. p. 56. Prophet , Christ is so , p. 97 , 98. Two parts of Christs prophetical office , p. 96. The internal and principal part of it opened . p. 113 , 114 , &c. Prosperity , the ready way to attain it , p. 219. Five things to be studied in it . p. 220 , 221. Proverb of Sparta , p. 419. Iewish Proverb . p. 239. Proverb used in Gallens time . p. 364. Providence , its general influx on all creatures and their motion , p. 209 , 210. Christ rules the providential Kingdom by seven acts , p. 210 , 211. Its over-ruling wicked counsel . p. 211 , 212 , & 361 , 362. Purchase , Christs blood purchased a rich inheritance for the Saints . p. 180 , 181. Q. SIX Questions opening the difference betwixt suffering for Christ in this world , and for sin in that to come . p. 526. R. REconciliation with God , its nature , medium , continuation , properties and terms , opened , p. 530 , 531. Why effected by Christs death . ibid. Redemption of souls costly . p. 175. Rejecting knowledge how dangerous . p. 11. Rejecting Christ most fatal . p. 91 , 92. Relation of Christs sufferings to us . p. 168. Religion , Christian Religion incomparably sweet , and satisfying to the Conscience , p. 134 , 135. What cause men have to bless God for it . ibid. Remembrance of Christ what it is , opened at large , p. 269 , 270. Two sorts of it , ibid. What it includes , p. 270 , 271. The usefulness of remembring Christ. p. 277 , 278. Rest , no expectation of resting , till we have done working , and sinning , p. 586. Four things break a Saints rest on earth . p. 587. Resurrection of Christ the certainty of it , p. 546. The absurdities following the denyal of it , p. 546. The manner of his Resurrection opened in many particulars , p. 547 , 548 , &c. Christs Resurrection was the Resurrection of the Saints head and representative . p. 549. Resurrection of Saints the effect of Christs Resurrection , three wayes , p. 550 , 551. The agreement of our Resurrection with Christs opened in five particulars . p. 551 , 552 , 553. Retracting what we have professed or done for Christ condemned by Pilates example . p. 363. Revelations of Gods will by Iesus Christ various , p. 101. Gradual , p. 102. Plain , p. 103. Powerful , p. 103. Affectionate , p. 104. Pure , p. 104. Perfect . p. 104. Righteousness , how dangerous to joyn any thing of our own with Christs Righteousness in point of Iustification . p. 177. S. SAcrament a special pledge of Christs care and love . p. 273. Sacrament seasons , heart melting seasons . p. 276. Sacramental Bread and Wine , whence their excellency . p. 267. Saints , their security for salvation ; from whence it is . p. 262 , 263. Sanctification of Christ respects us , p. 74 , 75. Our Sanctification the best evidence of our interest in a sanctified Iesus . p. 80 , 81. Satisfaction to God necessary to our reconciliation , p. 131. God stood upon full satisfaction , p. 131. No meer man can satisfie God , p. 132. Christs death made full satisfaction for sin , p. 167. What divine satisfaction is , p. 168. Five things imported in the satisfaction of Christ , p. 168 , 169 , 170. Errors about the satisfaction of Christ refuted , p. 171 , 172. Divers objections , 173 , &c. of the Socinians answered about it , p. 172 , 173 , 174. All thoughts of satisfying God by our selves to be abandoned . p. 177. Sealing of Christ , what it imports , p. 69 , 70. How God the father sealed him , p. 70 , 71. Why Christ must be sealed before he would act as Mediator , p. 62 , 63. How many wayes the Spirit seals us , p. 67. His sealing us an evidence of Christs being sealed for us . p. 67. Security of believers argued from Christs Mediation . p. 93. Self-denyal of Christ for us . p. 20. Self-denyal for Christ how reasonable . p. 22. Sentence given against Christ what it was , Opened in six particulars , p. 319 , 320. In what manner Christ received his Sentence . p. 321. Services accidentally done for Christ unacceptable . p. 362. Signes in the Sacrament of the Supper are of three sorts . p. 272. Sin , an infinite evil in it ; and how that appears , p. 174. The horrid nature of sin opened , p. 470. The deep pollution of sin . p. 174. Sitting at Gods right hand , what it imports opened in seven particulars , p. 578 , 579 , 580. The Saints sitting with Christ , what an advancement to them , p. 582. Christ to be eyed in prayer as sitting at Gods right hand , p. 584. Christ did not sit , till he had finished his work , Nor must we . p. 586. Society , we may have with such here , whom we shall have no Society with in Heaven . p. 309. Sorrow , what it is . p. 329. Sorrow distinguished into habitual , actual , natural , supernatural . p. 330. Souls , how precious they are , p. 440. Their sympathy with their bodies and their body with them . p. 470. Spirit , weighty considerations to keep Saints from grieving the Spirit . p. 572. Stoop , how low a stoop Christ made to recover us . p. 224 , 225 , 226. Substance of Christs Mediatory Kingdom and the manner of administration distinguished . p. 159 , 160. Substitution of Christ in our room as our Sacrifice necessary , p. 159 , 160. The excellency and eternal efficacy of this Sacrifice , opened , p. 140 , 141 , 142 , 143 , &c. Success of Christs interest in the world unquestionable . p. 366. Surety , Christ is so , and what his being so imports . p. 85 , 86. Sufferings of Christ how great , p. 466. They may affect natural hearts , for three Reasons . p. 330 , 331. Sufferings for Christ how glorious . p. 526 , 527 , 58● . Sympathy of Christ with all that were burdened with sin , or sorrow . p. 241 , 242. T. TEars , what they are , p. 329. A double fountain of tears opened . p. 330. Temptations of Christ , fierce , various , and tedious , p. 240 , 241. The great relief in temptation , p. 246. Suitable temptations greatly hazard our ruine . p. 305 , 306. Thief on the Cross , his wonderful conversion , p. 442 , 443. his example incourages none to delay conversion . p. 443. Thirst ▪ proper and figurative . p. 464. Thirst a great affliction , p. 464. Christs thirst attributed to a double cause . p. 466. Thirst in Hell , what it is , p. 472. Saints shall never thirst in Heaven . p. 473 , 474. Throne , how the Saints are confessors with Christ upon his throne . p. 628. Time , the preciousness of it , and whence it results . p. 435 , 436. Title , affixed to the Cross of Christ , what it was , opened in six properties of it , p. 358. The providence of God in the draught of Christs title remarkable in five things . p. 360 , 361. Tryal of Christ for his life , how managed , p. 313. The inhumanity thereof , p. 313 , 314. No man knows his own spiritual strength till it be put to the tryal . p. 380. 381. Trust , The Father and Son mutually trust each other , p. 33. All our concerns to be trusted in the hands of Christ. p. 219 , 220. Trust in man how vain and foolish . p. 309. V. THE Vicegerency of Christs sufferings . p. 168. Understanding what it is , and how opened , p. 112 , 113. The proper office of Christ , p. 114. Four things implyed in opening the understanding , p. 114 , 115 , 116. Opening the understanding effected instrumentally by the word and spirit . p. 117. The Union personal is extraordinary , p. 54 , 55. How conserved when Christ was in the grave , p. 57. How needful it is that Christ have union with our persons as well as natures . p. 61. Unprincipled professors will become Apostates . p. 305. Unbelievers , where death will land them . p. 440. Upbraid , how those that perish under the Gospel will be upbraided by Iews Pagans and Devils . p. 231 , 232. Uses , that God will make of the Saints example in the day of judgement , p. 628. Four uses he makes of it in this world . p. 624 , 625 , 626. W. WEak ones incouraged from Christs Prophetical office . p. 106. Weak Christians assisted may out act the strongest . p. 514. Weanedness from the world how effected . p. 188 , 189. Will and Testament of Christ what . p. 536. Will of Christ , what it contains for believers . p. 537. Wisdom of God , what a monument it hath raised to it self in our Redemption . p. 60. Witnesses suborned against Christ , and that by a Court of Iudicature . p. 314. Work , The work Christ finished a most difficult work , p. 480. A precious work , ibid. How Christ finished this work opened in four particulars , p. 481. Christs work in us will be finished , and how that can be evidenced , p. 486. How necessary is a working life for God. p. 487. Christians must finish their work as Christ did his , p. 488 , 489. Three rousing Considerations to such whose work is not finished when they dye as Christs was . p. 490. World , what a potent Conquerour . p. 307. Wrath of God , how dreadful , p. 288 , 293. Christs soul felt the wrath of God , the aggravated wrath of God , p. 497 , 468. How Christ delivered the Elect from it . p. 524. Y. YOung ones exhorted to begin with God betimes , p. 445. Six arguments to perswade to Religion in youth . p. 446. Z. ZAleucus his famous example of Iustice mixt with mercy . p. 175. FINIS . Notes, typically marginal, from the original text Notes for div A39663-e350 * Doct. Thomsons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag 91. Ep. S.R. Notes for div A39663-e970 Mr. Baxters Directions to the Converted for their establishment . p. 96. Ordo est mater memoriae . * Mr. Wall 's None but Christ. † Mr. Isaac A●bros . h●s Looking to Jesus . Seneca . Quam multi saptissent , nisi se prius s●pere p●tassent . Seneca . ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mr. S. R. Dabi● posterior aetas tractabiliores fortè animas , miti●ra pectora quàm nostra habent secula . Arit . Probl. Notes for div A39663-e9940 Serm. 2. Serm. 3. Serm. 4. Serm. 5. Serm. 6. Serm. 7. Serm. 8. Serm. 9. Serm. 10. Serm. 11. Serm. 12. Serm. 13. Serm. 14. Serm. 15. Serm. 16. Serm. 17. Serm. 18. Serm. 19. Serm. 20. Serm. 21. Serm. 22. Serm. 23. Serm. 24. Serm. 25. Serm. 26. Serm. 27. Serm. 28. Serm. 29. Serm. 30. Serm. 31. Serm. 32. Serm. 33. Serm. 34. Serm. 35. Serm. 36. Serm. 37. Serm. 38. Serm. 39. Serm. 40. Serm. 41. Serm. 42. Notes for div A39663-e11690 Serm. 1. Opens the excellency of the Subject . Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat aestimare , aut eximium dur●●e , in hoc autem non temnit , n●c da●●at omnem aliam scientiam , nisi ut opponitu scientiae Christi , &c. Wall. Vehementem habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod adjecit , & hunc crucifixum . Pet. Martyr in loc . Christum crucifixum stylo crucifixo predicabat . Doct. Qui scientiam secularem preponit studio aut cognitioni hui● sacrae , is thesauro quisquilius praefect . Daven . in Coll 2. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi formis sapientia dei . Caryll in J●b 11.6 . Omnis cognitio tuae veri●atis long● ju●u●dissima est suavissi●a & amaenissima , etiam quae prostat pro ●oribus , & obviam cuique sese s●onte data quantu● deliciarum est illius , quam in intimis penetralibus reconditam apud te habes , multisque seris , & repagulis clausam ? Brightman in Cant. Infer . 1. Ple●è sapit , qui evangeliu● didicit ; prorsus insa●it , qui co●nitionem salutarem alibi quaerit ; hi● enim om●●● thesauri . Dav. in Coll. Infer . 2. Infer . 3. Vide Za●ch in Eph 4. p. 161. de d●pli i cognitione Christi . Infer . 4. Infer . 5. I am sure ( saith an holy one ) the Saints at their best , are but strangers to the weight and worth ▪ of the incomparable sweetness of Christ : he is so new , so fresh in excellency every day to those that search more and more into him , as if Heaven could furnish as many new Christs ( if I may so speak ) as there are days betwixt him and us ; and yet he is one and the same still : oh , we love an unknown lover , when we love Christ. Infer . 6. Cavete ne germinante indies arbore s●ientiae , sola sterileseat arbor vitae , cav●te ●e do●is sp●ritus contenti , donum spiritum nihili aestimetis . S. Ford amb . Sacr. p. 35. Peritum esse , & sine doctrina pietatis periturum . Aug. Melius est ut nos reprehenda●t gramatici , quam ut non intellegant populi — ●oi quanta eloquentiâ , sed quanta evidentia non rhetoricè sed Apostoli●è , non diserta , sed fortia . Quod à studiis scholasticae theologiae averteretur ferè na●sc●bundus , quoniam sicco carebant liquidae pietatis . Fuligat . in vita Bel. Gildas Salvianus , p. 27. We may apply to Ministers , what Tacitus speaks of Magistrates ; Ita nati estis , ut bona , malaque vestra ad Rempub . pertineant . Tacit. Annal. lib. 4. Notes for div A39663-e13750 Serm. 2. Sets forth Christ in his Essential and Primoeval glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelem artificem significat , placuit hoc nomen sibi assumere , ut declararet tandem conversionem cordis non à scipsis perficisci , sed ab hoc fideli artifice . Brightman in Cant. 1●6 . Ridere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ludere , laetari , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem se facit nutricio , stanti apud patrem . Luvat . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Di● , die ludens . Doct. Joh. 1.18 . Metaphoricè intima communio filii dei cum patre innuitur , quae consistit in aetern● generatione , tum i● arctissima unitate naturae , tum in ardentissima dilectione denique in se cretissimorum communicatione . Glass . Hieron . quem approbat , Pagn . & mont . complacuit animae meae . Sept. quem s●scepit anima mea . Matth. 8.20 . He that was in the bosom of the Father , an expression shewing the intimate , close , and secret delight , and love he had from the Father : how unspeakable is it that he should deprive himself of the sense of it ? to put himself as it were out of Heaven , into Hell ; this is deeper love than ever we can imagine , or conceive : no wonder the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the unsearchable riches of grace : we are never able to go to the bottom of it , but still there is more grace , and love behind . Mr. Anth. Bugs , Lect. in Ioh. 17. p 503. Amo te Domi● , plusquam meos , plusquam mea ; plusquam me . Bern. Suppose ( saith one ) there were an Hell betwixt me and Christ , and Christ should say , put in thy foot and come through , or thou shalt have none of me , would I not do it ? Infer . 1. Infer . 2. It is admirable that Christ should not only put himself out of comfort , but also from the enjoyment of that manifested glory and honour he might have retained to himself , for he prayeth here for that glory which he had with the Father from the beginning of the World : he had it in right , but not in possession : he voluntarily divested himself of that to accomplish our Redemption . Burges on Iohn 17. v. 19. Infer . 3. Infer . 4. Infer . 5. Notes for div A39663-e15630 Serm. 3. Opens the Covenant of Redemption betwixt the Father and the Redeemer . Nortons Orthodox Evangelist , pag 41. The call of the Lord Jesus unto office includes election on the Fathers part , and acceptation on the Mediators part ; and is set down after the manner of mutual transaction between God and Christ , whereby he was designed thereunto as it were by way of Covenant . If his soul shall set it self an offering for sin ; ( for so according to the original do good Authors read the Text ) he shall see his seed prolong his days and the pleasure of the Lord shall prosper in his hand , ver . 10. Doct. Vide Goodwins Triumph of faith . Vide Roberts medulla ●ib . p. 1577. et . lyf . Test. p. 83 , 84. Causa externae satisfactionis à patre decretae , & à filio susceptae , est miseria nostra , id est peccata & quidem aeternam panam promerentiae , & exigentia , in quam miseratio dei ferebatur , & ob quam poenas omnes nobis debitas subiit filius dei , ut per cum pristinae faelicitati restituerentur . Synop. pu●●or Theol. p. 350. Ego cujus immensa ac infinita est potentia , sic tibi favebo , ita te fulciam , ut nihil adversus te posuit omnes adversarii tui . Marlor . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antequam ab omnibus retro seculis tempora fluere inciperent decrevit Deus hanc nobis salutis gratiam per Christum conferre . Calv. in loc . 1 Vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innitar in eo mont . 3 Vse . Vse 4. Vse 5. Vse 6. Father . Son. Father . Son. Vse 7. Ob. Sol. Notes for div A39663-e18250 Serm. 4. Opens the admirable love of God in giving his own Son for us . Hic igitur unigeniti , nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ad commendandam i● nos amoris divini v●he●entiam . Buling . in loc . Doct. Omnia dili●it deus quae fecet , & inter ea , magis creaturas rationales , & de illis ea amplius quae sunt membra unigeniti , & multo magis ipsum unigenitum . Aug. T. 9 ▪ in Johan . God might have redeemed us in another way ( for I suppose 't is opus liberi consilii ) a free dispensation ; but God so loved the world ( i. e ) he took this way that we might love Christ as well as believe in him . He might have redeemed us so much in another way , but he could not oblige us so much in another way . Manton in Iude. p 108. Mr. Wall in his none but Christ. Dolor Christi major suit omnibus doloribus . Aquinas . Christus , & coelum non patiuntur hyperbolem . Corol. 1. Corol. 2. Totum Iurcicum imperiam quantum , quantum est ; mica tantum est ▪ quam Pater familias projicit cambus . Luther . Corol. 3. Fye fye ( saith one ) upon this condemned and foolish world , that will give so little for Christ , and salvation ; Oh! if there were but a free market proclaimed of Christ and salvation in that day , when the Trumpet of God shall awaken the dead , how many buyers would be there ? God s●nd me no more happines● but that which the blind world [ to their ete●nal wo ] leteth slip through their fingers . Notes for div A39663-e20020 Serm. 5. Treats of Christs wonderful Person . The incarnation is the miracle of miracles , a testimony against unbelievers , Isa. 7.14 . and a document to believers . None can declare his generation , Isa. 53.8 . Neither can any declare his incarnation , his name is secret , Iudg. 13.18 . Wonderful . Isa. 9.6 . A name that no man knoweth , viz. perfectly but himself . The Trinity is the greatest , the incarnation is the next mysterie . Nortons Ortho. Evang. p. 38. (a) Verbum Substantiale non prolatium . Fulgentius lib. 1. (b) Voluit Evangelista uti potius carnis , quàm hominis nomin● ; ut magis appareret , quo se divinum verbum abjecerit , cùm caro factum est . Nam & vilitas major in carne apparet , & oppositio major cum spiritu . Macco●● loc . Com. * Non mutando quod erat , sed assumendo quod non erat . Aug. Incarnatio est opus de● , quo filius dei secundum oeconomiam divini consilii patris & sui , & spiritus sancti s●se humilians ; veram , integram , perfectam , sanctamque cara●m ex virgine Mariae , spiritus sa●cti operatione , & efficacia ; in unitate personae sibi assumpfit : ita ut caro illa nullam propriam subsistentiam extra●dei filium habeat , sed ab illo , & in ●o verè sustentetur & gestetur : duabus perfectis naturis inter se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unitis ; unde constituitur persona Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Synopsis purioris Theologiae . p. 295. * Reason ( saith one ) can never shew it self more reasonable , than in ceasing to reason , about things which are above reason . Quae sunt occulta , non sunt f●rutanda . Quae manifesta , non negligenda . Prosper . Nomina concreta non multiplicantur , nisi multiplicentur supposita . U●um autem cum tantum sit in christo suppositum ; Un●s t●atum sit christus , necesse est . Trelcat . page 67. The nature of the Hypostaticall union opened . 1 Neg. Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Pos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aliud , ex aliis sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; duae ipsae naturae , in personam unitae . Damasc. Hama●a natura non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per se s●bsistens , neque prius h●mana natura fuit , & postea assumpta fuit , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atque in persona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsistit . Et sic una est Christi persona , in qua quidem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliud atque aliud ; sed non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius atque alius . Ut Greg. Naz , apud Theodoret. Dialog . 2. Aug. de civitate dei l●b . 10. cap. 27. p. 586. Fugen . ad Tra. lib. 1. p. 251. Damasc. lib. 3. cap. 20. Nec ulla peccati coatagio naturam illam humanam Christi inficere potuit , cujus substantiam in se alioqui corruptam originariè , ineffabilis spiritus sancti operatio ab omni prorsus macula sanctificavit & purgavit plenissime ; & ita fieri debait , utpot● in qua purgatio peccatorum nostrorum facienda erat . Trelcat . Jnstit . p. 58. Neque tamen humanitas hac ratione exaltata , aut in deitatem mutata , aut cum eâdem est confusa ; quasi ulli●s●uae deit●ti peculi aris existet . sive qualitatis , sive proprietatis particeps facta : sed ab eâdem distiacta mansit , usque manet● ; constans nempè fraito corpore consimilique quoad substantiam & facultates essentiales hominum aliorum omnium anima . Bradshaw de justific . p. 79. Doubt . Resolution . Tolletus rem sic ●leganter ill●strat . Quemadmodum homo habens ensem in vagina , q●ando vult exe●it ●●s●m , & tamen un● manu vaginam tenet & altera ●●ser ; sic divina pe●sona per mortem , animam à corpore veluti ensem à vagina s●peravit , utramque tamen partem sibi habuit unitam : per resurrectionem autem a●imam corpori copulavit , quasi ensem repo●ens in vagina . * Justin Mar. * Alexan. A●es . * Roberts of the Covenant . The results of the Hypostatical Union . Proprietates utriusque naturae toti personae , in concreto verè competant . Filius hominis qui est persona duabus constans naturis , est omnipresens , aeternus , adorabalis , adorandus , nempe secundum naturam divi●am cujus baec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adoramus deitatem incarnatam , ipsa autem deitas est proprium & absolutum Divinae adorationis objectum . Natura humana ita assumpta , supra creaturan vi●iversam assumptionis hujus virtute ; mirum in modum est Exaltata , Heb. 1.4.5.6 . Gul. Bradshaw de justificatione p. 79. The reasons of the Hypostaticall Union . In naturâ huma●â satisfecit , sed preciur , dignitas , efficacia , & applicatio illius satisfactionis à natura divina prevenit . Ames Bell Enerv. lib. 5. Vse 1. Arrians . Apollinarian Sabellians . Euticheans . Seleusians . Nestorians . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vse 2. Nullus jacentem suscitat nisi inflectione sui Nierem . * Ideo carnem ass●mpsit , ut per patibile , id quod est impatibile passionem sustineret . Theod. Vse 3. Non est inge●ii vel humani , vel angelici etiam , ejusmodi aliquem inventum iri ; aut excogitatum sperare . Unde si peccator maledictionis divinae peccatis suis debitae , ad ejusmodi investigandum sibi ipse relinqueretur ; quo magis in negotio isto desudaret , eo se magis in infinitum horroris & desperationis barathrum praecipitem daret . Bradshaw de justific . p. 74. Vse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antivertit , anticipavit obven●t . Buxtorf . Vse 5. Vse 6. Vse 7. Vse 8. Notes for div A39663-e23730 Serm. 6. Shews the Authority by which Christ as Mediator acted . Doct. Nihil aliud posse●x dicto Apostoli elici , nisi ho● ; Christum ab eo vo●atum esse ad munus m●diatorium , à quo genitus est Cameronis Myrothec . p. 317. Omnes ante me ( id est me●non mi●tente , ultrò cum no● fueri ●t mi●si cucu●erunt se p●o messia venditâru●t ) s●nt fu●es , & latrones ; latro●um mo●e adul●●rino quaepiam ostia caeli co●m ●ti su●t & per ca homines in aeternae damnationis spelu●cam precipitâr●nt . Dietericus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Electus ( i. e. ) e●imius , praestans , Excellens . Vide Dutch Anno● in ●o● . A Christo Christiani dicuntur ( ● . e ) u●ctionis sanctae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : non ●●im titulu● gerunt si●e re , sed qui dicuntur verè Christiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam obtinent . Glassius . Dona ista absolutè & in se finitae fuere , sicut & ipsa Christi natura f●ita est ; nostri tame● respectu sunt absque m●nsura Dr. A●t . Explicat . Cat. pa●s 2. p. 170. Exod. 3● . 23 , 24 , 25 , 30 , 31 , 32. Caryll . in Job 1.7 . Infer . 1. Infer . 2. Haec Apostolorum à Christo ●issio is formula , ●atis evidenter comprobat , Apostolici mu●●ris aig●itatem in Apostolorum authoritate , & potestate quae fuit Summa ; & incomparabilis . Cameron . U● si herus ●amulo praescribat prim●m quid debeat praescribere àgend●m in familia , tum subjurgeret , qui te audit , me audit ; non inde se queretur fieri non posse ut ille famulus discedat ab he●i praescripto : aut sic ubi descesserit ●i esse pa●a●dum . Camer . Myro . p 130. Infer . 3. Mr. Strong . Infer . 4. Infer . 5. Infer . 6. Notes for div A39663-e26430 Serm. 7. Treats of the Solemn consecration of the Mediator . Sanctificare est in usus divinos sep●rare . Brentius in loc . Est igitur s●●●us ego sanctifi o meips●●● ( i. e. ) morior pro ipsis , ut ipsi per mortem ●●cam spiritu sanctitatis impleantur , & fiant sancta d●i vasa , per revela●um d●i spi itum Ma●lorat in loc . Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) praetium ex adverse respondens . Infer . 1. Synechdoche hebraica , pro vos totos . Sic Pareus in loc . Infer . 2. Infer . 3. Infer . 4. N●que enim sic sanctifi●avi● semeti●sum Christus pro nobis , ut nos maneamus pro●ani ; & alieni à communion● spiritus , & sanctificationis illius . Qui illiuss●●t expertes , frustra sibi comm●rcium Christi pollicentu● , Musculus in loc . Notes for div A39663-e28940 Serm. 8. Gives an account of the nature of Christs mediation . God is most holy , Man a lump of iniquity ; extreams meet not , but by their middle . Sinful man can never have communion with , or enjoyment of God , but in , and by a Mediator . Cur quaso addidid bomo ? nisi ad exprimeadam naturam , secundum quam Christus est mediator ? Bella de Christo med . lib. 5. cap 3. Tom. 2. In nomine Iesu totum latet evangelium hoc nomen est luxcibus , & medicina animae , S. Glassius . Vocamus mediatorem ●um qui inter aliquos diledentes aut certe non conjunctos medium se interpo●it ut cos redigot ad uncordiam , vel novo foedere conjungat . Nom●n media to is in sud propria significatione con est nomen substantie , sed muceris , & officii substantia igitur & operatio , non cōstituunt duo gene●a mediationis sed unum & idem . Dr. Ames Bellarm lib. 5. p. 117. Mediator dicitu Christus , tun quâ medius , tum quam media●s , medius persona , medians , officio , Trelcot . Justit . p. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sequester , Arbiter , Interpreter , Conciliator . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sponso● , fidejussiot , praes , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; manus ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● manibus , vel ut suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra , quae est fi●ma , stabilis , immobilis . De absoluta enim bonitate , & voluntate salvandi , scriptura magis muta est quam Piscis . Dieteric . His po●itis sequitur dei neque naturam , neque justitiam summam pati , ut l●gis transgressio ulla , sine compensatione-justa dimittatur , Bradshaw de Justific . p. 68. Nec in bonitate misericordiae perdit judicii severitatem ; nec in judicando cum severitate amittit misericordiae bonit●tem , Aug. in ps . 100. Parce unicae spei totius orbis , o tu qui destruis necessarium decus fidei Tertul. lib. de carne Christi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) Alia cujusquam auctoritas . Per nomen , res ip●a , hîc Christus ipse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e ) ●spiam . Neque enim hoc loco coelum opponitur terrae ; quasi in coelo sint alij praeter Christum deprecatores ; in terra vero non item : sed in Heb. est P●ionas●us . Beza in loc . Sol nondum conspectus , illuminat o●b●● . Divinitas sine humanitate , & humanitas sine divinitate ; non est Mediatrix sed inter divinitatem solam , et humanitatem fola● ; Mediatrix est humana divinitas , & divina humanitas , Aug. Hom. 2. Appellationes officii competunt Christo secundum utramque naturam . Ames Belion cap. 5. Infer . 1. Conculcârant sacrificia , leges que omnes divinas , atque ita quantum in se erat sustuleruntè medio omnia praesidia sic Grotius in loc . Infer . 2. Ma●iale Argentin●nse , lib. 1. cap. 4. fol. 13. Vincent Brun. in meditat . fest . B. Virginis Colen 15.59 . p. 11. Lib●r cantionum dilingae Anno 1573. Concil . Trident . Sess. 25. Psalt . Mariae Anno 1573. p. 29. Infer . 3. Infer . 4. soelicior Job in sterquilenio ●quam Adamus in Paridiso . O quam foeliciter cecidi in Adamo , qui post laps●m , foe●icivs resurexi i● Christo ! Aug. Infer . 5. Utinam in me convertant tela ; & meo sanguine satientur . Jer. Bonum est mihi , si dignitur Deus me uti pro clypeo Bern. Oh if I could be a Bridge over the water for my Lord Jesus to walk upon , and keep his feet dry ! Oh if my poor bit of Heaven could go betwixt my Lord , and blasphemy and dishonour . Said another Worthy . Notes for div A39663-e31860 Serm. 9. Opens the first branch of the Prophetical office consisting in the Revelation of the will of God. Non Similis , quoad sequentia , nempe familiaritatem cum deo & portenta . Est●●s in loc . Qui divi●am illam majestatem è coelo loquentem fo midarent , jam in assumpta carne de litescentem & similem illis factam , audire non timerent . Ipsum audies ( i. e. ) ipsum solum sic illi servi●s Deut 6.13 . Exponitur illi soli Matth. 4.10 . Doct. Res coelestes rationis captum excedunt , sunt enim supra rationem rectam ; prudontiae carnis adversantur , sunt enim contra rationem pravam ; natura indiget gratia ut facultas ad supernaturale objectum recipiendum rectè disponatur , & gratia utitur naturá ut mentis acumine , judicii perspiraciá & botarum literarum luce feliciores fia●t in sacrarum literarum studio progressus . Dr. Reynolds Animalis homo . Si doctrinam Christi ejusdemque conciones Exa●in●ntur ex iisdem sole clarius pat●bit verba ejus non esse verba nudi hominis , aut Prophetae alicujus , sed ipsius patris , adeoque v●ri d●i . Protulit enim non tantum evangelium & doctrinam suam è sinu patris , sed & non docuit ut pharisei & alii ( p●ri puti ) homines , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut habens divinam auctoritatem , Luk. 4.23 . Id quod phariscorum ministri , hostes ejus , co●fitebantur his verbis , nunquam i●a lo●utus est homo ut hi● homo ; quod si ergo verba ●jus patris sunt verba & non humanâ , sed divinâ auctoritate protata sunt , utique & verus D●us erit , cum Effectus divinus arguat causam , & sic cum non sit , nisi unus verus Deus unicus certe & ejusd●m cum patre essentiae Christus e●it . Dietericus Analysis Evang. pars . 3. p. ( mihi ) 341. Nec tamen cò tendit haec Apost●li Apologia q●asi concionatoribus quaflibet loquendi sordes , & quicquid in buccam venerit , effutiendi libidinem nullo sensu , methodo , gravitate , judicio dictaret . Quis enim paulo nostro aut conscienciis bominum , altius intonat ? Aut argumentoram pondere firmiorem assensum cogit ? Quis suavi magis , sed calesti vî , affectus in transversum rapit ? Reynolds ubi Supra . Optabat Augustinus Paulum a●divisse è suggestu , quem tubam appellabat Christi , & dei nubem , ut quot verba , tot tonitrua , auribus suis inso●are videbantur . Infer . 1. Infer . 2. Si mihi daretur optio , cligerem Christiani rustici sordidissimum & maxime agrefte opus , prae omnibus victoriis & triumphis Alexandri ; ● Caesaris . Infer . 3. Tria faciunt Theologum , Meditatio , Tentatio , Precatio . Luther . Infer . 4. Infer . 5. In , pro instar . Notes for div A39663-e35230 Serm. 10. Opens the second branch of the Prophetical office consisting in the illumination of the understanding . Ipse est qui apperit cor nostrum in lege suâ . Capel specil . p. 57. Neque enim spiritum Deus suis confert , qui verbi sui usum aboleat ; sed potius qui fructualum reddat , quare perperam Fanatici homines revelationum praetexta spernendae scripturae sibi licentiam concedunt . Calv. in Loc. Collyrium occulis inungendum quo caecitate demptâ , homo spirituali visui restituitur . Glas. Phil. 2. part p. 340. Ad perfectam & propriam rerum supernaturalium cognitionem , non sufficit ex parte objecti revelatio , nec ex parte subjecti debitus usus rationes ; sed in super requiri gratia Christi & speciale adjutoriu● spiritus sancti , quo cor operiatur , emoliatur , & supernaturalis veritatis dulcedi iis habeat proportionatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & gustum spiritualis judicii . Reyoldus , Animal Homo . p. 23. * The most refined and ingenuous sort of unregenerate men have nothing in them , which is more Excellent than common grace ; and common grace leaves them in the State of nature , under the power of sin , and in the very suburbs of Hell ; wholly at the command of Satan ; and if any man think otherwise , let him take heed , that very thought doth not nail him fast , to that unregenerate and cursed estate for ever more . Dr. Cheynelles Divinet Trin. p. 410. &c. 2 Modum institutionis propheticae d●plicem stat●imus ; immediatum , & mediatum ; priore docendi modo & m●ntes h●mi●um aliq●e posterioris adminiculo iatus illustrari , & corda ipsorum ad fidei obedientiam inflati possunt . Posteriore neutrum Effectum absque prioris subsidio produci potest . Synopsis puri Theol. disputa . XXVI . p. 318. 3 Fa●e●dum e●t igitur , nos modis omnibus defi●cre , ut Coelestis Doctrina non ali●er utilis sit nobis vel effi●ax nisi quatenus spiritus & me●tes nostras ad eam , intelligendam & corda nostra ad subcundum ejus jugum format . Cal● . in Loc. 4 Cathedram in coelis habet , qui corda Docet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstratio est Sylogismus faciens scire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Infer . 1. Infer . 2. Infer . 3. So thick is that cataract which is grown over the eye of our understanding that none but God can couch it . Christ was sent to be a light to the Gentiles : so he enlightens the medium ; and to open the eyes of the blind . So he heals the Organ : He is the only Oculist . Firmins Real Christian. p. 30. Quest. Soll. Infer . 4. Infer . 5. Notes for div A39663-e38070 Serm. 11. Discovers the nature and necessity of the Priesthood of Christ. Concludit argumenta superiora de necessitate redemptionis , à proportione Typorum , & rerum coelestium . Si Typica sacra necessé fuit purgari sanguine Typico ; tanto sa●e praestantiori sanguine mundari oportuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanto ipsa sunt praestantiora exemplaribus terrenis ●katio est a●erta , quia qualis inter Typos , & res talis inter Typorum , & reram consecrationes debet esse proportio . Pateus in La. Doct. Sacrificia alia sunt Typica , alia significata ; & utra ●ue vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu propitiatoria ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu gratiarum actio●is . Lucas Trelcarius . p. 78. 1 The nature of Christs Priesthood opened . The Reader may find this case learnedly and solidly handled by Dr. Twisse , Vindiciae gra●iae Digress . 8. Nulia alia ratione palam f●●ripotest odium adversus peratum dici●um , quam poenae commeritae inflictione . Brad. de Justific . p. 61. Hinc igit●r apparet quam ne●essari●m fuit ut Christus mediator ●sset & Deus & homo ; nisi enim h●mo●non fuisset i●oneum sacrifici●● , & nisi Deus fuisset , sacrificium illud non fuisse● s●ff●i●ntis virtutis . Ames med . p. 92. Synopsis purioris Theologi●e . p. 318. Sacerdotium Christi est functio qua coram Deo appa et , ut legem ab ipso acceptam , nostro noni●e observe● ; scipsum victiman reconciliationis p●o nostris peccatis ipsi ofserat ; fua que apud Deam intercessione op●n ipsius perennem , ac do●ationem spiritus sancti nobū impet●et , atque efficiter ap li●● . Certò a● statim morieris . D●ct . R●ynold● on Ps●l . 1.10 . p. 409. Ob. Sol. Cor. 1. Cor. 2. Ponet● ; manum , significa●s & se scelera sua poenamque iis & debitum ; conjicere in caput victimae . Ut Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genus est imprecationis . Drusius , & Menochius . Hero● . 2.39 . It is a rule , that where there is a total , and sufficient cause in act ; there the effect must needs follow . But if they be partial causes , then the causes which suce●d in order , do not produce their compleat effect , until the last cause be in act . Cor. 3. Cor. 4. Notes for div A39663-e40190 Serm. 12. Opens the excellency of our High-Priests Oblation , being the first act or part of his Priestly Office. Oblat●o Christi unica est , non tantum specie , sed etiam numero , quia nulla potest esse Oblatio Christi nisi intercedente morte ipsius eoque falsa est Sacrificii incruentem , & incruentem distinct●o . Trelcatus Instit. p. 79. Doct. Sic Oblationes i● vase mundo offerebantur . Esa 66.20 . Ravan . Bilson . and Fevardentius affirm that Christ only offered up his body , not his soul upon this weak ground , that if he had offered both he had not offered one , but two Sacrifices . Against whom the Learned Parker in his excellent book de d●s 〈◊〉 urgeth my text and thus frees it from that corrupt gloss . Pulchrè , quasi boloca stum non unum fuit Sacrificium quia ex plur bus partibus constabit ! — Sacrificium Christi unicum dicitur , non in oppositione corporis ad animam , sed in oppositione corporis & animae , semel Oblati ad multa illa Sacrificia quae non semel , sed multoti●s , in Lege Mosis offerebantur . Parker de descensu Lib. 111. p. 146. Id ●olù● rationem poenae babere potest , quod infligitur à judice legi convenienter ▪ Non convenit aut●m legi quae mortem denunciat , ●t ob ejus violationem id infligat●r tantum ex quo guttula sanguin●s manet . Joh. Camero . p. 364. Virtus & gratia Christi , q●ate tu● mundi redemptor est : omnium aetatum communis f●i● . Calv. in Loc. Causa physica precedit eff●c●ū s●um tempo●pore , non ite● ca●sa mo alis . Came●onis opera . p. 361. N●n● servat●r no ●est ita , ut olin non fu●rit ; atque ut non ●it servator in aeternum . Camer ▪ myroth●● . p 337. D●●on ●n Loc. Odoratus Deo tribultur quo itidem Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complacencia , & gratia , denotatur . Sicut odore bono homo , recrea●●r ; coque delectatur — pertinet h●c appellatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odor quietis seu suavitatis quae crebrò Sacrificiis● Deo oblatis trib●itur . Exod. 29. ● , 25. Levit. 1.9 . S. Glats . Philolog . Sacra . Docc●t ●he●log● Christum p●o omnibus sufficienter , pro Electis duntaxat Efficaciter mort●um esse . Camero ubi supra . ▪ p. 535. Mr. Strong . Zanch ▪ de tribius Elohim . Infer . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attollere vel sursum ferre . Sic Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 julavit & sursum tulit Beza Grec . Annot. in 1 Pet. 2.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita Theophil●ctus pul herimè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nolo D●um absolutum . Mr. William L●ford . Infer . 3. Notes for div A39663-e42560 Serm. 13. Opens the Intercession of Christ , our High-Priest , being the second Act or Part of Christs Priestly Office. Redemptio quam operatus est , fundamentum sit intercessionis , — ac propterea redemptio●em , & intercessionem tanquan duas individuas Christi Sacrificii partes Scriptura commemorare solet . Ravenella ad verbum intercedere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ifferunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subjecta mat●riâ non differunt Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro●riè perpetuitatem temporis significat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ●anc solam , verùm etiam omnimodam ●●●fectionem . Came●●● . Doct. See D●odati and our English Annot. in Loc. Pet. Lombard Lib. 4. dist . 45. Quid v●ò sibi ve●it hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro nobis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , videndum est . Re●●icit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portificis veteris , qui i gressus intra velum , d●cebatur apparere in consfectu Dei. pro populo ; quatenus se cum sanguine h●rei piacularis presentabat Deo , & precibus suis supplex orabat , u● propter sanguinem non illum hircin●m ; sed il o representatum , Christi Mediatoris fundendum , propitius esset peccatis suis , & populi . Doct. Pereus in loc . Voluntate ac desiderio s o ardenti qu●nadmodum in terris antea secerat , ita & i● Coelis apud patrem mor●is s●a vim , atque ●fficatiam novis ad salutem appli●a●i postul●t . Synops purior . Theol. p. 346. Aelian . Hist. lib 5 cap. 19. De●da●i i● Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he cannot weep , or grieve now as he did on earth , yet he can ●ove now , as much as ever he loved : and therefore he looks down from Heaven upon every particular m●mber . He seeth that this man want● this grace , and that man wants that ; and the oth●r is in danger of this corruption , or that temp●ati●n . A●d i● daily caryi●g on the cure . You see n●t your Physitian , he stands out of your sight , but he seeth you , and it is he that doth all f●r you , that is done . ●●xters Treatise of Co●version . Vse 1. Vse 2. Goodwins Triumph . p. 263. If Jesus be the Media or of the New covenant , Believers may go with boldness , and look the justice of God in the face ; for your debt is satisfied . So long as a man is in debt , he steals by the prison door in the dark ; but if his surety have paid the debt , he dares come ( as you say ) and whet his knife at the Counter-door . Christ your ●urety hath paid the debt ; you may go with boldness , and look justice in the face , the Devil , and all the Serjeants of Hell in the face . Mr. W. B. in his Treatise of Christ and the Covenant . p. 98. Vse 3. He doth not forget us though he be exalted to his glory , for he is not like the poor silly creature that cannot bear exaltation without being puffed up , and forgeting both themselves , their friends , and their God. No , his exaltation is Spiritual and Heavenly , perfecting his humane nature to the greatest height it is capable of — he was never more tender of Ierusalem when he wept over it , or of his people when he wept , bled , and died for them ; than he is now tender over his in glory . Mr. Baxters Treatise of Convers. p. 184. Notes for div A39663-e44920 Serm. 14. Asserts and vindicates the satisfaction of Christ being the first principal effect , or fruit of his Priesthood . Q●●aamo●um qui libe● e●at , captiva 〈◊〉 ●e emit , se vadem constitacado ; & i●du n●●o vi●cala , alte●i exeunt : i●a Christus l●gis●rv●●dae obnoxi●s ess● vol●it , u● nobis imm●nitatem acquireret . Ca. v. in Gal. 4. Factus esse dicit●● mal●●●ctum , & peccatu● ; non enim ipsu●met maledict●m factus est , s● . ●ormal●ter male 〈…〉 ctum nost●um il●i imputatum est . Cyrillus . Doct. What Divine satisfaction is . Satisfactio haec valorem habuit sufficientiem , & ali ●ua ratione inf●●itum : primo à persona offerentis , qui ●uit Deus : 2. à dignitate & praestantia ●ei oblatae ; obtulit enim s●m●tipsum , Deum & hominem . 3. à modo offerendi , cui divina quaedam perfectio infuit , ratione hypostaticae unio●is . Dr. Ames medul . p. 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virg. Rom. 5.19 . Specialis haec imputatio est meriti alieri loco ej●s admissio , quod i● ipso Reo in esse debet . Bradshaw de just p. 47. Si enim propter Ch●isti ebedientā assiva● solam impu●a●am à peccatis cujusque cujus unque generis siv● commissi ill●d fuerit , sive omissi ; ●eatu o●●i immunes habemur : quo●sum ad justificationem im ute●ur ulterius actua ill● ejusdem ob●dient●a ? Bradshaw in Epist. Lib. de justi . D●● l●x est Christi ob●dientia , d●plici homi●is post laps●m obligationi ●●●osita ; activa , pro culpa ; passiva ●ro poe●a ; seu utraque , pro utraque . Trel . ubi supra . Christus ●act●s est jus remittendorum p●ccatorum , sed no● ej●smodi ●uo possint ●emitti , sed quo remitti ●●bent omnia [ illis ] pro quibus per ●●●tem ejus sati●factum est ; alo 〈◊〉 injustus ess●t Deus , qu● non ageret cum Christo filio suo , sec●●d●●●xigentiam moritorum ejus . Twisse de permissio . lib. 2. Object . Sol. Aliud est de d●vinitate Christi in se agere secundum naturam ipsius seorsim , aliud qua in supposito . Tr●lcat . Christus secundum naturam d●vinam convenit ●um Deo , qua homo nobiscum ; ut ●o●tra , qua Deus distat à nobis ▪ qua homo , s●u oecono●ia volu●ta●ia à Deo. Ide● , ibid vid. Daven . in Col. 103. & Cam●ro . p. 361. Object . Sol. Object . Sol. Object . Sol. Object . Sol. Infer . 1. Per hanc mortem Christi valdè excitamur & ad caut●lam , & ad detestationem peccati . Mortiferum enim sit nec●ss est , quod alit sanari non potuit ; quàm morte Christi . Quis igitur seriò cogitans , peccata sua non esse aliter expiata quam sanguine ipsius filii D●i ; nor perhorrescet indies peccando , hanc praetiofissimum sanguinem quasi conculcare . Daven , in Coli cap. 1. v. 20. Infer . 2. Infer . 3. Val●rius . lib. 6. c. 5. Infer . 4. Infer . 5. Notes for div A39663-e47750 Serm. 15. Surveys the blessed inheritance purchased by the Oblation of Christ , being the second effect or fruit of his Priesthood . Summa A●gel . ad verbum . Adoptio est actus legitimus , imta●s natu●am ; repe●tus ad corum sol●●ium , ●ui ●●●cros non habent . A lo tio est be●●fi i●m q●o nos D●us prop●r Christum , i● fil os recipit ; & facit nos cum ipso , haeredes vitae aeternae . Ravanei . Hic ergo Adoptio capitur ( sicuti Rom. 8.23 . redemptio ) pro ipsa possission● . Nam sicuti ultimo die p●●cipimus rede n●tionis ●●st●ae ●●uctum , ita nunc p●rcip●mus . &c. Cal. 〈◊〉 Loc. Doct. Parker de descensu , lib. 3. p. 97. Dr. Reynolds in Psalm 110. Carero . 363 , &c. Satisfactio Christi f●it plus● am sufficie●s , non igitur ex debito ; non ex obligato . Fevard . Dia●og . 5. p. 382. Dutch Annot. in loc . Deodati● in loc . Quoad substantiam poenae nihil plus perpessus est Christus , quàm quod per legem debebatur ; quo ad circumstantias autem , patientis personam , patiendi ca●sam ; passio is efficatiam ; plus quam s●fficiens satisfactio Christi à ●obis dicitur . Parker de desensu lib. 3. Notant qui de legun relaxat 〈◊〉 scrips●rant , eas esse optimas relaxationes , quibus annexa est commutation . Grotius de satisfac . cap. 5. Christum p●rva magnis pensasse s●ribit . Athanas. de passione & cruce . Mu●to plura quám debemus Christus pro nobis solvit , ●anto que plura , qua●o g●tt●iam exiguam pel●gus excellet imm●nsum . Fid●libus est totus mundus Aug. Christus meruit nobis omnia bona , supernaturalia , & omnia auxilia , sive praevenientia , sive subse●uentia ; as universa illa bona etsi bona sint ●obis ext●i●se●a , quae rationem induunt mediorum ad nostram salutem . Vincent . Austricens . de habit . Christi grat . pr●●ect . q 5. p. 259. Infer . 1. A Saint indeed . p. 83 , 89 , &c. Infer . 2. Infer . 3. Infer . 4. Notes for div A39663-e50280 Serm. 16. Opens the Kingly Office of Christ as it is executed spiritually upon the souls of the Redeemed . Munitiones eleganti metaphorausurpat pro omni ●o , in quo hostes evangelii co fidunt . Et contra veritatem coel● t is verbi sese muniunt , efferuntqu● . Qualia sunt carnalis sapientia , cruditio & eloq entia . S. Glassius . O beata victoria , ubi victi cum victoribus simul triumphant . Meyer in Loc. Doct. Internum regimen est mo●archicum , & non potest non esse . Nulli enim tribui debet jus regendi hominum conscientiam , praeterquam ei qui idem est sapientissimus , & potentissimus . Neque in hoc regimine Christus habet vicarium potentiae , atque potestatis sua . Nam infinita potestas quantumuis vicaria sit , in hominem nullum cadere potestum etiam est quoddam genus unionis quod vicarium omnem excludat ut Patris , & Filii ; Mariti & Uxois , nam hic certe vicariatus no● potest habere locum . Maccov . loc . cem . p. 641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In die exercitus t●i , cum scilicet misis Apostolis & aliis ecclesiarum doctoribus voce evangeli inter gentes colliges & constitues tibi regnum Mol●er ●n loc . It is proper to Christ who rules absolutely and monarchically over the sou●s and consciences of men , to bi●d them by his own authority . None but Christ can do i● , 1. Because this Authority of Christ is infinite . 2. Because it 's the authoirty of an Husband , which cannot be communicated to any other . 1. Cor. 9.21 , 22. Christ and all his little ones under his two wings , and in the compass or circle of his arms ; is so sure , that Cast him and them in the ground of the Sea ; he shall come up again , and not lose one . An odd one cannot , nor shall not be lost in the telling . Perfectiones sibi relictae , sunt pond●ra ad r●inam . Ge●s . Brab ●tem agit , sive Agonoth●tam inter cateros affectus nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id sig●ificat cum igit●r insergunt in cordibus nostris turbidi affectus i●ae , odii , viadictae , hic pax Dei debet suum officium facere ( i. e. ) i●s●ar a●onethetae li●es dirinero . Daven in Col. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 1. Gurralls Christian Armo● . p. 218. Infer . 2. O how many of us would have Christ divided in two halves , that we might take the half of him only , and take his office , Jesus , and Salvation ; but Lord is a cumbersom word , and to obey , and work out our own Salvation , and perfect holiness , is the cumbersom , and stormy northside of Christ , and that we eschew and shift off . Infer . 3. Regis ad exemplum totus componitur Orbi● . Notes for div A39663-e53130 Serm. 17. Opens the Kingly Office of Christ as it is providentially executed upon the world , for the Redeemed . In bonum ecclesiae obticet hoc imperium . Grotius in loc . Doct. Propter Eclesiam in mundo , durat mu●dus ; alioquia uno momento conflagraret coelum & terra : quia mundus non est dignus uno grano tritici , si ●uidem plenus est blasphemiis & impietate . Nisi oratione & doctrina sustentaret Ecclesia mundum , uno momento perirent omnia . Luther in Gen. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accinges mont . Dr ▪ Owen in his indwelling sin . p. 200. Non Cae●o impe●u voluntur rotae . Beatus in Deo vid●t res omnes accommodatas ad se pertinentes ; & omnes circumstantias accommodatas Suarez . Caput ejus aurum auri , quo significatur praec●lens super omnia dignitas regni Christi . Aurum enim in capite , est in signe regium , ex quo Coronae fiunt , igitur aurum auri perinde valere videtur , atque Rex Regum . Brightman in Cant. Per montes intelligat arcanum Dei consilium . Calv. Firmissima & inscrutabilia Dei concilia . Drusius . Inf●r . 1. S●lent●a●ius . Infer . 2. Monendus est Philippus ut definat esse rector mundi . Melch. Adams . Duo habet significata , artificem probatum , & artificem in arte sua excellentem . Glas. Infer . 3. Magna consolatio quod tantun imperium habet is , qui id exercet Ecclesiae bono , sicut caput consulit corpori . Grotius . (a) Psal. 2.8 . (b) Prov. 8.15 . (c) Rev. 1.18 . (d) Mat. 21.5 . (e) Psal. 45.4 . (f) 1 Tim 1.17 . See my Saint indeed . p. 70 , &c. Infer . 4. Infer . 5. Notes for div A39663-e56570 Serm. 18. Opens the necessity of Christs humiliation in order to the execution of all these his blessed Offices for us ; and particularly of his humiliation by Incarnation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desitio virorum abjectus inter viros . Montanus . Lòquitur autem non de simulatae & hypocritica humiliatione , sed de vera & syncera . Zanch. in Loc. Non ab alio fuit humiliatus , sicut angeli mali à Deo praecipitati in barathrum infernale ; sed humiliavit seipsum . Zanch. Doct. His paucis verbis confirmat quae ante dixerat . De vera hominis natura ( quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocavit ) à Filio Dei in unitatem pesonae assumpta : qua similis per omnia excepto peccato factus est homi●ibus . Zanch. Infer . 1. Infer . 2. Obligat nos ad rat●onem exempli , magis quam ad individuum actum . Chamier . Tom. 3. l. 19. c. 7. Quid magis indignum , quid detestandum , amplius , quid gravimus puniendum ; quam ut videns Deum parvulum factum homo se magnificet ? Intolerabilis est impudentia , ut ubi sese exiaanivit majestas , vermiculus infletur ; & iatumescat . Bern. Serm 1. de Nativ . Infer . 3. Vide Morning exercise at Giles in the fields . p. 256. Infer . 4. Infer . 5. Quanto pro me vi ior , tanto mihi charior . B●rn . Plutarch in vita Tit. Elam . Decursus & recursus igratiarum . Ha●d igra●● malis , miseris succurrere disco . Notes for div A39663-e59180 Serm. 19. Treats of Christs Humiliation in his Life . Doct. Ci cumcijus & oblatus fuit Christus , quia subjicubat se legi , non aeternae soli , & morali ; sed etiam Cere●oniali , & cui libet divi●ae . Ames med . p. 101. Ceremoniales isti●s modi observationes , totidem fuerunt peccati confessiones : Christus igitur qui sactus est peccatum pro nobis , congruenter etia● illis factus est confo●mis . Ames . med . p. 101. O verè ce●vinam Christi carnem , animae fideli lo●ge sapidiorem eâ , quam 〈◊〉 mundi nobiles in deliciis habent . Ac ne quid sapori ac gustui delica●● de●sset , non simpliciter ●ccisa est nostra cerva , sed antea bene agitata : quemadmodum solent magnates , venando & 〈◊〉 , a●tequam ca 〈◊〉 & occidant , car●●m cervinam , s●aviorem , molliorem ac delicatio rem reddere . Mu●c . in Loc. Locus hic manifestè ex iis des●m●tus est , atque accommodatus videtur , quae de advent● M●ssiae etiam tum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumferebant Iudei : quale est quod Gema●istae dicunt . Si ve●iat , non fore locum ubi confideat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heni●ius in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co●t●nebat d●● didrae●hma & va●et 2 s. 6. d. Pae●pertas Christi suit sine voto singulari , & sine mendici●ate . Ames . Med. p. 104. Maxima & frequ ●tissima te●ta●di occasio illi est , quum reru● secularium appetentes , & ef●ie●tes ro●videt . Sicut A●ceps ●ete suum praepa●at b●uma●● po●issimum tempore , qua●do non est quod a●es comedant . Stapletonis prompt . p. 4.4.8 . Quantum mutatus ab illo ? Infer . 1. Iustificatio est actus unu● , indi●iduus , perfectus aequaliter contingens omnibus Woleb . Infer . 2. Multi adh●c sunt , qui clavum sanguine Abelis rubentem circumferunt . Bucholtz . Infer . 3. Infer . ● . Object . Sol. Infer . 5. In all the afflictions losses and troubles that befal Believers Christ saith half mine . Yea , he not only bears half but all the burden , and more than all , for he bears us and our burden too . O that more of his spirit dwelt in his people . Aut sumus , aut fuimus , aut possimus esse quod his est . Infer . 6. Siquis ex nobilitate converti ad Deum cap●rit , statim honorem nobilitatis amittit , o quantus in Christiano populo honor Christi est , ubi religio ignobilem facit ! Salv. Lib. 4. de ●ub . Dei. Superbus fio quod video nomen p●ssimum mihi cresce●e , gandeo rebellis dici . Luth. Gratias ago Deo meo quod dignus sum quen mundus oderit . Hierom. Infer . 7. Notes for div A39663-e61920 Serm. 20. Opens Christs Humiliation unto Death , in his first preparative act for it . Doct. * Volc●at Iacob benedice●e filiis benedictione non vul●ari , sed propheti●â ; & pat●iarchali . Nov●rat se tantum v●rba posse profer●t , eff●ctu● autem ab a●io pendere . Petit ergo be●ediction●m ab eo cujus idem est di●ere , & face●e ( b. c. ) a solo Deo. Aynsworth in Loc. Benedicere est vel pot stalis ( i. e. ) bona temporalia solo nutu confer●e , vel authoritatis . Hoc est bona temporalia vel ae●ria ●x officio pre●ari d●nunciare , c●nfer●nda 〈◊〉 Deo Pa●●u● . Vers. 13. Cor. 1. By this , that observation is crossed ; nemo diù tutus , periculo proximus . None can be long safe that dwells near to danger . For hereby they are safe in the midst of danger . Quicquid est in mo●u , facile movetur . Illud possumus , quod jure possumus . Cor. 2. Subordinata ●on pugnant . Mr. Cobbet of prayer . Hos. 12.4 . Gen 32.24 . Dr. Har is in his Serm. on Luk. 18.6 , 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rememorantes vel . Qui reminisci facilis Domini . Mont. Plus gemitibus , quàm Sermonibus ; plus fletu , quàm affatu ; cor clamat ad Dominum . Aug. Mr. R.A. vindic . Cor. 3. Mr. Richard Flavell , a faithful and laborious Preacher of the Gospel at Haseler in Warwick shire ; and afterwards at Willersay in Gloucester shire : now with God. Cor. 4. Notes for div A39663-e64310 Serm. 21. Opens the second preparative act of Christ for his own death . Authoritas p●aecipientis , est ratio praecepti . Doct. Dominus noster dum vivers , ejus Sacrificii similitudinem celebrandum in 〈◊〉 mortis memoriam commendavit . Aug. Haet sunt insignia la●di● . Orbae memoria , est vis redintegratrix , sive recollectrix earum imaginum , quae antea quidem memoriae adhaeserunt ; posteo verò evan●runt : appellatur uno nomine reminiscentia . Keckerman : Syet . Phys. lib. 4. cap. 6. page ( mihi ) 534. Magna amaritudo peccati , quae tantum amaritudinem peperit Aug. Dam conspicis Dominum , té i●ter mortales versari censes ? ac non potius è vestigio in Coelos transferri ? Chrysost. Hom. lib. 3. Quoties haec coena celebratur , to●ies C●ristus moritar ; cruce pendentem Dominum videamus . Aug. in . Ps 21. Infer . 1. Infer . 2. Infer . 3. Infer . 4. Notes for div A39663-e66940 Serm. 22. Opens the third preparative act of Christ for his own death . Mr. Ambrose look●ng to Jesus . Doct. In locu● Gethsemane . Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redunt villam vel praedium dictum Gethsemane Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sonat vallem pinguium , nempe olearum , quae nimirum istic uberius proveniebant Par. Tunc , ●emp● ingruente , jam nocte , postquam p●ractâ coena paschali & eucharistica eratiis actis h●mnum ●eantasseat . Par. in Loc. Oport●t theologum co●cionant●m mori . Deodati A●rot . in Matth 26.39 . Parker de desce●si lib. 3. p. 192 , &c. Tristitiae mede lam quaerit in praecibus ; quibus ut liberius vacare possit , modicum s●cedit . Non fuit sud●r diaphoreticus , sed crassus & gramosus . Dux quident indigna mortis metu adeo concussus in animo fuit , ut sanguineum sudorem toto corpore fudit . Thuan. Lib. 11. Iuvenis ob levem causam , a Sixto 5. ad mortem dam●atus , pre doloris vehementia , lacrimas cruentas fudisse , & sangui●em pro sudore ; to●o corpore mittere vis●s est . Thuan. Lib. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r●●dequaque tristis . Beza . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medici vocant horripilationem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravissimè angebatur . Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●nde tartarus quia terret omnia . Infer . 1. Infer . 2. Infer . 3. Infer . 4. Infer . 5. Infer . 6. Infer . 7. Notes for div A39663-e69690 Serm. 23. Discovers the first preparation for Christs death on his enemies part , by the treason of Iudas . Quid opus est ●rmis contra i●ermem ? qui si virtutem suam exercere voluit , nuilis armis erat superabili● . Qu●rsum s●gnum ut errarent in persona , quia ●ox erat , &c. D. Par. 4. in Loc. Doct. S●avi● ordor lucri ex re qualibet . Godw. Antiq. lib. 6. p. 295. Ha●d dubiè è Bethania abii● , ubi Dominum tunc morabitu● ; & vel clam se aliis subduxit in urhem ; vel sub pretextu curandi necessaria Par. I● quantum suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 predito secit Iudas , Satanâ impulsore . I● quantum fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditio illa fuit occultum Dei judicium , ad redemptionem Ecclesiae spectans . Utique totum illud opus Deum no● modo non oti●sum per nissorem , sed & sapientissimum authorem atque directorem habuit . Par. Cor. 1. Debile fundamentum fallit opus . Cor. 2. Maxima violatio Conscie●tiae , est maximum p●ccatum . Ames . Cor. 3. Munimur quatenus unimur . Cor. 4. Cor. 5. Nemo repentè fit turpissimus . Cor. 6. Cor. 7. Cor. 8. Cor. 9. Cor. 10. Cupit abs te ornari Diabolus . Cor. 11. Cor. 12. Notes for div A39663-e73220 Serm. 24. Opens the enemies second and third preparatives for the death of Christ , by their illegal trial and condemnation . In tanta hominium colluvie facile erat concita●i tumultum , si contra jus , & fas tantum Prophetam trucidari viderat populis . Par. in Matth. 26.5 . Doct. 1. Ios●phus his Antiq. lib. 14. cap. 17. Quia indignam responso judicat manifestam falsitatem . Non defensione destitutus , sed ut impleretur prophetae oracul●m . Par. Infer . 1. Infer . 2. Quas non oportet mortes prae●legere ? quod non supplicium potius ferre . Inò in quam prefundam inferni abyssam non intrare : quam contra conscientiam altestare . Zuing. Infer . 3. Doct. 2. Iosephus lib. 18. A●t Iudaea quarto ad cap. 7. Euseb Histo. Eccl●s . lib. 3. cap. 7. Non admodum amicus Iudaeorum genti propterea quod eam suspecta● haberet animo erga Casarem hunc putant sacerdotes commodum fore ipsorum proposito , &c. Bucer in Mat. 27. Audito Filii Dei nomine mens ejus Religione tacta fuerat , metu numinis perculsus , inter sacrum ( ut aiunt ) & saxum haerebat . Marlor . in Loc. Qui ad pa●ea respiciunt , facile pronuntiant . Minaciter extorquent ab eo , ut Christum damnet . Calv. Infer . 1. Olim cri ninibus , jan legibus laboratur . Et metuendum est me respublica legibus fundata , sit Legibus eversa . Plini ad Trajan . Infer . 2. Infer . 3. Infer . 4. Notes for div A39663-e76700 Serm. 25. Remarks a memorable passage of Christ in his way to the place of his execution . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mu●● res hierosoymitanae . He●●raismus . Sic fii●ae Tsiionis . Piscat in L●c. Mr. Anth Burges , spiritual refi●e●ng . 120. Dr. Tho. Goodwin in his Triumph of faith . p. 38. Videmus quosdam no● fuisse oblitos doctrina & miraculorum Christi . Sic in misera illâ dissipatione exiguas sibi reliquias servavit De●s . Quamvia a●tem imbecilla fuit istarum muli●rum fide , credibile tame● est , occultum fuisse pietatis sem●n , unde postea germen prodūt . Calv. Doct. 1. Illa ta●tum dicuntur in esse a●ima , quae in sun per ●●aum q●iet● . Infer . 1. Infer . 2. Gal. 6 3.4 . John 8 54 Rom 2.18.19.21 Mat. 25.11.12 Mat. 7.22 . Mr. An. Burg. Doct. 2. Qui misit filium , immisit spiritum , promisi● vultum ; quid tandem denegabit ? Prosp. Infer . 2. Infer . 2. Infer . 3. Notes for div A39663-e79190 Serm. 26. Opens the nature and quality of the death Christ died upon the Cross. M●rs Christi ultimus ●umiliatio●is actus , subiit extremas , horribiles , & maximas pro hominum peccatis , poenas . Ames . Non excusantur Iudaei quia huic occulto jussui non obtemperant ; sed odio & affectibus impulsi ; Christ●m percusseru●t innocentem : contra leges . Pareus . Morning exercise at Giles's . p. 289. Doct. Joh. 2.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Continebat ●oenas maximas , q●ia m●seriam illam totam aequabat , qua ●ominum pec●a ta mer●●antur . Ames . med . Vide Ly fius de ●r●ce . Lib. 1. cap. 11. In●enni ●ominis nulla est estimatio . Merten hanc Homerus Od●s . X vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impuram . Et Eusi●●ius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foedam . No● statuitu● hoc p●o ho●or● cadaveris se●eli adi , sed quod cadaver il●ud malidict●m citò a su●e ficiet●● . ae tollatur , & terra non qui●●tur . Sis Bonfierius . Moriatur , ut sentiat se mori . Vitam & vires quo●●que voluit Christus servavit , & quando voluit deponebat . Ames . Sozom. lib. 1. cap. 8. Godwins Antiq . lib 3. Sect. 3. p. 192. Herbs Contempla●●on of Christ Passion . Potissima causa mal dictionis hujus est quia Christus i● mysterio praesignabatur . Masius . Infer . 1. A demonstration of pardon for he greatest of sinners . Infer . 2. Infer . 3. Omnes Christianus est crucianus . If twenty crosses be written for you in Gods book , they will come at last to nineteen , and after that nothing . But your head betwixt Christs breasts for evermore , and his own soft hand to dry your face and wipe away your tears . Infer . 4. Lock . in Col. Notes for div A39663-e82060 Serm. 27. Opens and improves that signal Providence which directed and ordered the Title affixed to the Cross of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb Eccles. Hist. lib. 5. c. 1. Integer titulus fuit , Hic est Jesus Naza●enus , Rex Judaeorum . Par. Titulus pro more forsan fuit impositus , sed altius assurge●dum est ; ad D●i concilium , qui testimonio ●oc publico , Christum regem Ecclesiae proclamari Pilati scripturâ vol●it . Par. Doct. 1. Hoc extraordinarium est , quod fine ignominia titulus appo●itur . Calv. Tribus linguis toto o●b●t●nc vulga●issimis ; scribi voluit ; ut ab omnibus legi , & inte●igi potuit . Pare●● . In locum saenctum ingredi alien gini● 〈◊〉 ●st . Bucer . in Loc. T●ibus linguis scribi voluit , ut praesagium hoc esset , f●turae vocationis omnium non modo Hebraeorum sed & Graecorum , & Latinorum ad Christ● regnum . Par. Haec Pilati constantia divinae providentiae tribuenda est . Calv. Longe altius prospexit Dei providentia , qua Pilati slylum g●be●navit . Calv. Infer . 1. Infer . 2 , Infer . 3. Infer . 4. Cur me non quoque torque donas , & illustris illius ordinis militem non creas ? Thuan. Hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Infer . 5. Infer . 6. Mant. in Iam. p. 227. Infer . 7. Q. d. Voluiftis ut Regem vestrum crucifigerem , crucifixi : vestra post hac erit ignominia qui hoc à me extorseritis . Calv ad Matth. 27.37 . N●c enim pudet sanctos viros , postquam renovata corda fuerint , per resipisce●tiam . Lapsus sui & dedecoris ad Dei glo●iam meminisse . Nihil nobis decedit , quod redit in illius honorem . Brightmanus in Cant. Notes for div A39663-e84880 Serm. 28. Opens the manner of Christs death in respect of the solitariness thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit . Buxtorf . Pastorem vocat Christum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animarum nostrarum . D. Pareus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Super virum proxi●um meum . Mont. Doct. Cogitant vel ●um non esse Christum , quem hactenus esse crediderant ; cum se defendere ab bostibus no● possit , vel no● esse consultum ejus causa , mortis periculum adire . Par. Infer . 1. Mr. Ienkin in Loc. Gen. 9.21 , 22. G●n . 19 36. 2 Sam. 11.2 . 2 King. 20.12 . Infer . 2. Infer . 3. Infer . 4. Char. of Wisdom p. 358. A Saint indeed . p. 72 , &c. Infer . 5. Unus ex Discipulis aliis , non aliquem ex duodecem . Sed aliam quendam , Hierosolymitanum non aequè manifestum fautore● I●s● . Grotius . Infer . 6. Infer . 7. Infer . 8. Notes for div A39663-e87760 Serm. 29. Opens the manner of Christs death , in respect of the Patience thereof . Inge●●e pro●iteor illud ipsum caput ad fidem Christianam me adduxisse , nam plus millies illud caput perlegi . Hornbeck contra Jud. lib. 6. c. 1. p 403. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respona●t . Humsavit . Demisit . Depr●ssit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exegis . Afflixit . Buxt . Ut patientiam & manjuetuainem Christi melius commendat tanquam i● signe ips●●s ornamentum comparat eum agno & ovi . Mari. in Loc. Doct. Hae duae virtutes , siliset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt ilius roboris , & fortudinis quam spiritus nobis largitur individuae ▪ somites . Daven . Vid ●elant●m par●ul●m . Aug. Si nec magnam iram ●ec frequ●ntem in animo sa ientis locum hab●re credimus ; quid est quare no● ex too bos affectu ●lium liberemus . Seneca de ira . Pars su●erior mundi est ordinatio● , ac propinqua syderibus , nec in nubem cogitur , nec in temp●statem impeliter ; ●ec v●rsat●r in turbinem : o●●i tumultu cart i●fer●ora fulminant . Eodem modo sublimis animus quietus jemper & in siat●o●e tranquilla col●ocatur . Seneca . Notes for div A39663-e90350 Serm. 30. Opens the Instructiveness of the death of Christ in his seven last words ; the first of which is here open'd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Felici a●es hominis . Mort. Doct. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Infer . 1. Infer . 2 , Infer . 3. Ecce qui Iactant se redemptos à Tyran●ide Satanae qui praedicant se moruos mundo , nihilominus cupiditatibus vincuntur . Cypri , Infer . 4. Multi m●●i occurrunt vino d●diti , Libidi●osi , ingrati , multi furiis ambitioni● agitati ; omnia ista●tam propitius aspiciet sapiens , quam aegros suos medicus . Seneca de ira . Infer . 5. Doct. ● . Infer . 1. Infer . 2. Isai. 55.7 . Infer . 3. Est vi●dicta bo●um 〈◊〉 â j●cundius ip●● . Doct. 3. Ma●tt alta m●nte repos●●m . Non praestat fides , quod praestitit infidelit●s . Cecilius in Minucius . Veritas Christianorum pulchrior est Helenâ Graecorum . O● which rule Lactantius thus speaks . O quam surplicem veramque sententiam d●orum verborum adj●ctione corrupit . Infer . 1. Infer . 2. Infer . 3. Notes for div A39663-e94210 Serm. 31. Opens the second excellent word of Christ upon the Cross. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Optimus i●●●●quoque genere , est regula & mens●ra caterorum . Officium à persona discerneudum . A●a●dus genitor , sed praeponendus Creator . Saevitia patris in filios grave pec●atun , sed ira filii in patrem , gra●e monstrum . Filius ante diem patrios inquierit in annos . Vel in pistri●● laborare filium debere , ut parentibus subve●iat . Honorandi parentes si habes , si non h●b●s prodis men●icandum . Infer . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 2. Infer . 3. Notes for div A39663-e96150 Serm. 32. Opens the third of Christs last words upon the Cross. Doct. 1. Infer . 1. Ab hoc momento pendet aeter●ita● . Infer . 2. Infer . 3. Doct. 2. Mr. Shaw in his Farewel to Life . Infer . 1. Infer . 2 , O anim●la vagula , ●blandula , heu quo vadis ? nunquam jocos dabis , &c. Infer . 3. Infer . 4. Doct. 3. Infer . 1. Infer . 2. Semper victuri . Infer . 3. Notes for div A39663-e98820 Serm. 33. Opens the fourth excellent saying of Christ upon the Cross. Non ignoro qaidem verba haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & summa animae angustia versantis esse . Heinsius in Loc. Doct. Net fictè ●●e beatri●è coaqueritur so à patre d●r ●ctum . Et quod non nulli ex vulgi opi●ione sic locatum obtendu●t , i●sipidum est Cavilum . Calv. Mr. Ca● his Correction Instruction p. 51.52 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id quod ru●itum vocat , ●on●bumanam , sed ●●oni●am vocem significat . Bacer . in L●c Infer . 1. Infer . 2. Aut sumus , aut suimus , aut possam es esse quod hic est . Infer . 3. Ob●ect . Sol. Infer . 4. Notes for div A39663-e101800 Serm. 34. Opens the fifth excellent word of Christ upon the Cross. Sitis est cupidit●s nutrimenti , potissimum humidi orta exa refactione portium corporis animalis ; quae irrigat une egent . K●ck●rm Physicks p. 404. C●jus modi voluptatis hactenus inexpertus sui ? Plutarch . Doct. Si poss●m vivere mille annos , & qualibet die millies mori pro eo , eadem morte qu● ille pro me mortuus est semel : nihil esset ad ●●lorem quam habuit in se. Edmund de speculo Eccles. cap. 23. Corpus ejus fuit optimè co●plexionatum , cum formatum fuit miraculose . Aquin. pars tertia . Art. 6. Nihil agis dolor , quam vis sis molestus , nunquam co●fi●●bor te esse malum . Sicut enim uter fumo maceratur , & torrefit ; ita animus assiduis doloribus & continuo malorum aesta exhauritur & c●nsumitur . Moller . in Loc. Infer . 1. Mr. I. ● . in his Evil of Evils . p. 12● . Infer . 2. Infer . .3 Tunc edax flamina combur●t , q●os nu●c carnalis delectatio pollui● . Tunc infinitum patens inferni barathrum , &c. Greg. An English Merchant living at Bantzick related this story to a godly Minister , that a friend of his ( a Merchant also ) went to a Covent , and dined with the Fryers there , their entertainment was very noble ; after he had dined and seen all , the Merchant fell to commending their pleasant lives ; yea , said one of the Fryers to him , we live gallantly indeed , had we any body to go to Hell for us when we die . Mr Firmins R●al Christian. Infer . 4. Infer . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 6. Notes for div A39663-e104180 Serm. 35. Opens the sixth excellent saying of Christ upon the Cross. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cypr. Sect. 568. Docet in ●jus mor●e totum salutis nostrae complementum , & si●gulas partes contineri . H●is doctrinae annexa est omnium legis rituum abrogatio . Calv. Factum dicit , quod jam in ●o fuit , & poe●è factum esset . Camer . Doct. Opus necessarium ex parte Patris . Ex parte Filii . Ex parte nostri . Obed●entia s●rvi , non servil●s . Perfectum est , cui nihil de ●st , & cui nihil addi potest . Non ex di●i●a a●ce tatione , sed ex prop●io valo●c . Infer . 1. Infer . 2. Infer . 3. Infer . 4. Opus Deo gratum . Infer . 5. Object . Sol. Da mihi Christum , ●on quaero do●a gratiae , sed Christum . No● quaro promissiones , sed Christum . Non quaero sanctificationem , sed Christum . Ne mihi narra fabulam de mediatore , & officio ; narra mihi de Christo. Commentarius de sta●u Eccles. Brit. p. 45. Saevior ab obice ibit . Si dixisti safficit , p●iisti . Infer . 6. Notes for div A39663-e106890 Serm. 36. Opens the seventh and last word with which Christ breathed out his soul. Non privato sui r●spectu commendat patri animum , sed omnium fidelilium suorum animas quasi uno f●lsiculo complixas , ●t si●●l cum sua s●rventur . D Pareus . Haec Chisti comrendatio , in ani●arum nostrarum commodum cedebat . Q●i●pe quas ille à corpore quod inhabitavera●t absolutas , quasi quoddam depositum● in Dei viventis manu , ex ora●ione trad●ba● . V●ct . Antioch . in Mark. 9. Manus haec patris alias D●i potentiam significat , hic vero pate●n●m Dei praesid●um , &c. Pareus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unicam meam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus commendabo nam etiam , Psa. 111.6 . Unde petita sunthaec verba Ch●isti . Legitur fituro tempo●e Bez. Doct. Q●isquis in Co●●stum credet , non efflabit in aerem animam morieas , sed ad fid len despositarium co●fugiet , qui tuto conservet quiequid s●bitraditum est . Calv. Ru●re in anpl●xus . Locus ne ●uicquam val●● , neque coeli amoenitas ipsa , per se b●a●o●um spi●ituum b●atudinem auget ; nisi quâ Dei habi atio est , Park●r de descensu . L●b . 2. p. 132. Haustus ex divi●o O●igine . Diduct . 1. Diduct . 2. Religio peperit divitias , sed filia devo avit matrer . Diduct . 3. Diduct . 4. Diduct . 5. Diduct . 6. Notes for div A39663-e109420 Serm. 37. Treats of Christs Funeral , opening the manner , reasons , and excellent ends thereof . Doct. Aut Deus nat●rae patitu● , aut mu●di machina dissolvitur . Dionyfius Areopag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Theod. Metochit . Hist● . Rom p 39 Vse . Mr. Ienkin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignatius . Cor. 1. * Gen. 23.2 . Gen. 35.19 . Gen. 50.10 Numb . 20.29 . 2 Chro. 35.24 . Joh. 11.31 . Acts 8.2 . Cor. 2. Cor. 3. Cor. 4. Cor. 5 — Notes for div A39663-e112180 Serm. 38. Wherein four weighty ends of Christs humiliation are opened , and particularly applied . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Haec vo● & pa●tum significat , & dolorem parturi●●tem . Strigel . Doct. Per hunc ritum implicitè profitebantur Haebraei , se liberandos ab aeterna mort●p●r Missiae sanguinem . Vatab. Septies , significabat perfectam expiationem . Numerus hic perfectioni sacer . Menoch . Effusio & aspersio sanguinis significat foedus stabile fore , & firmum etiam cum vitae discrimins . Rivet . End 1. Vide Mr. Ca●● his Mount P●sgah . p. 85. Cor. 1. Compare . The Natures . Subjects . Duration . Continuity . Designs . And Companions . Cor. 2. Sir Rich. Barkley in the felicity of man , p. 12 , 13 , Plutarch in vita T. Flaminii . End 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reconciliare nihil aliud est quam amicitiam offensione aliqua gravi diremptam resar cire ; & sic inimicos in pristinam concordiam reducer● . B. Daven . in Col. 1.20 . Infer . 1. Infer . 2. Infer . 3. End 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 1. Infer . 2. End 4. Nullo praesentis metu pericu●i . Co●kes Instit. lib 3. cap. 10. Infer . 1. The P●obat of Christs last Will and Testament . Infer . 2. An Introduction to the State of Exaltation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleonasmus E●phaticus . Hierom. Multiplicavit subliratem ejus . Arab. Sublimitate Sublimavit eum . Syr. Insignitor extalit , Justin. Sec●nd●m , eandem naturam dicitur exaltatus , secundum quam humiliatus fuit . Zanch. Nonne videnus capat nostrum super aquas ? Greg. Notes for div A39663-e117400 Serm. 39. Wherein the Resurrection of Christ with its influences upon the Saints Resurrection is clearly opened and comfortably applied , being the first step of his Exaltation . Argumentum quo probamus Christum seipsum suscitasse vi propria petitur exipsa Resurrectionis activitae●c , Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surrexit Matth. 28.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 1.3 . Maccov . soc . Com. p. 874. Doct. * Joh. 20.14 . Mark. 16.12 . Joh. 20.19 . 1 Cor. 15.6 . 1 Cor. 15.7 . 1 Cor. 15.8 . Joh. 7.26 . Joh. 21.1.2 . Luk. 24.36 . In morte erat solutio in motu , an t ut aiunt , in fieri ; verum in Resurrection : completa fuit , ●●de nostri justificatio sea à debito absolutio , non morti , sed Resurrectioni Apostolo meritò tribua●●r , &c. Maccov . loc . Com. ●● 809. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est incedere cum pomp● & Maj●state . Genus humanu● in pa●●nte primo , ve●●● in radice putru●t . Greg. Proximum instrumentum sive ●e●es sonni est cerebrum , u●pote is quo spiritus anima●es frig●fiunt & co●de●santur , aut etiam resolv●ntur & dissipantur proximè , tanquam in p●opria spi●ituum animalium officina , & in quo etiam radices nervorum obstru●nt●r , per vapores , ne spiritus animales sensui communi servire aut in partes reliquas inferiores corporis propagari liberè possint . Keckerm . Syst. Phys. p. ( mihi ) . 441. Optimum in ●●oquoque genere , est regula & ●ensura ceteroram . Membri detru●catio vel obtusio nonne mo●● m●mbri est ! Si u iv●rsal●s mors Resu●rectione rescinditur ▪ quanto maj●s portionalis . Tur. de Resur . How far short do we come of the primitive Christians whose faith in the Resurrection , and contempt of death Cyprian th●s expresses . ●ente integra , side firma virtute robusta parati ad omnem Dei voluntat ▪ ne fimus pavo●e mortis omni excluso ; i●mortalitatem quae sequitur cogitamus . Et cum accersitionis propria dies venerit , incunctanter & libenter ad domi●●m ipso vocante venimus . Cypr. sect . 5. de laps . Quod i●terim morimur , ad i●mo talitatem morte transgredimur non est ●xitus , sed transitus , &c. Cyprian , ubi s●p . Absorpta est mors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in perpetuum ex Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod & victorian sig●ifi●at , & perpe●nitatem Class . Rhet. sac . p. 468. Infer . 2. N●mo potest in ha●●ita , & infutura ●audere ; ne●ess● est u●am amittat , q●i al●eram vult possidere . Aug. Mr Marshall . Infer . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In unum co●cres●re vel coal scere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Si bonus bora facit benè ad bonum . Notes for div A39663-e121080 Serm. 40. Wherein the Ascension of Christ is opened , and variously improved , being the second step of his Exaltation . V●l●bat Ma●ia Christ m●am lec●i , praenimio scilicet a●oe ejus , & gaudio quod ru●un in ●a●●e p●●s●●tem v●d s●●t . B●c●r . in Loc. Mr. Henry Ieanes second part of the mixture of Scholastical and Practical Divini●y . p. 273 Doct. Ascensio totius fuit personae , naturae tame● divi●● no● convenit nisi figuratè . S●d humanae naturae maximè pro riae convenit , &c. Ames . Med. p. 114. D●sipulorum infirmitas hujus inter stitii moram postulabat . Ames . Ne terrenan vitam videretur medita●e . Ames . Consolationem summam hoc ingressu nobis no●strat , neque enim sua , sed nostra causa , ut de coelo descendit ; ita coelum oc●upavit ; ut nobis ibi locum atque do●icilium pararet . Pareus in La. Molerus in loc . G●●us . Aynswerth . Mr. Case in his Pi●gah . Luk. 24.51 . Vide ●codat● , and English. Annot. &c. So●●nt princip●s post victoriam dum triumphant , ●agna m●nera & p●cunias in populum sibi triumphanti gratulantem & Iubila●tem , spargere . Z●nch . Excitas ●●cto es ecc●esiae ti●●i●er cos q●i pop●lum ●uun ●●●u●t & p●●se ●●tur ; & biad multos ●x hostitus tuis , ad hoc regnum adaucis . Molerus . in loc . Causa hujus ascensionis fuivirtus Divina — sed ac●edebat insuper cond●tio corporis glorificati , quod aequè sursum fertur atque deorsum . Ames . Infer . 1. Infer . 2. Infer . 3. Infer . 4. Joh. 16.14 . Mr T. Goodwin . Luke 1.35 . Isa. 61.1 . Col. 1.19 . 2 Cor. 9.6 . Joh. 16.9 1. Pet. 1 12. 1 Joh. 3 24. Rom. 8.9 . Rom. 8.26 . Joh. 14.16 . Ez●k . 36.27 . Infer . 5. Spes futurae nostrae haereditatis in ●a●ite nostro ple●issimè confirmatur , & nos cun eo in coelis colloca●i su●us . Synop. purioris Theo● . Disp 28 p 342. Notes for div A39663-e125190 Serm. 41. Wherein Christ sitting at Gods right hand is explained and applied , being the third step of his glorious exaltation . Ratio appellationis primaria est respectu ●atris coelestis à quo ab aeterno , per ineffabilem generationem instar luminis , de lumi●e resplenduit , secundaria respectu hominem , &c. Glas. Rhet. p. 175. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpere dicitur , non tam imaginem ex sigillo cerae impressam , quam ips●m sigill●m denotare . Glas. Rhet. sac . p. 159. Doct. D●x●ram Patris nominamus gloriam & honorem d●itatis , in qua , cùm filius Dei a●te secula extiterit , tanquam Deus in ex●●l●is ; Patri ●onsubstantialis , postremis temporibus incarnatus ; etiam cùm cor●ore consedit . Damasc Lib. 4 c. 2. de orch . ●ide . Dr. Edw. Reynolds in Psal. 110. p. 35 , 36. Sedent quià labore quiescunt , & ab eo r●creunt se. G●n . 18 1. quo sensu quidam a●cipiunt quod de Christo dicitur . Sedere ad dextr●m Dei , ( i. e. ) in Coelis apud Deum in aeterna illa beatitudine quiescere à laboribus ac miseriis quibus sese ultro pro nobis subjecerat . Rav. in verbum sedere . Significat erg● haec sessio Christi ad dextra● patris , no● propriè gloriam illam , & regnum naturale , quod filio Dei cum Patre ab aeterno fuit commu●e ; hoc e●im pac●o etia● spiritus sanctus ad dextram Dei sedet ; sed regnum oeconomicu● & voluntarium , in quo tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & mediator n●ster , ad ecclesiae s●ae collectionem ac defensio●em à Patre est constitutus . Synops pur . Thol . Disp. 23. p. 343. Aurel Vict. Qui Constanti●i toties perteruit u●bem ; sub Tamberlano sella Canis quae fuit . Mr. Tho. Case his Pisgah part 3. p. 21. Infer . 1. Uxor splendiscit in radiis Mariti . Infer . 2. * A Saint indeed . p. 64 , 65 , 66. Infer . 3. Infer . 4. Non ignomi●iosum est nobis pati , quod Christus passus est ; nec vobis gloriosum facere quod fecit Iudas . Hierony . Dr. Manton on Jam. p. 228. Curet non me quoque torque donas ? Et insignis hujus o●di●is militem cre●s ? Thuan. Hist. Infer . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I●qui●tum esse . Turbulentus . Notes for div A39663-e128290 Serm. 42. Wherein Christs coming to Judgement being the fourth and last degree of his Exaltation is opened and improved . Ad reglam dignitatem pertinet illa potestas qua Christus factus est judex omni●m hominum & angelorum . Ames . med . p. 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Definitus seu constitutus . Doct. 1 The Certainty of a Judgement . Per sive propter justitiam suam , in saepe valet pro. Poli Synop . in loc . In tanta injuria confugi ad Dei Iudicium in quo pronunciabit qui sunt justi , qui sontes . Drusius . Hoc malo remedium opposui . Merc. Contra illum i●justitiam consolabar me hac cogitatione quod Deus omnes Iudicaret . Geirus . Si nullum pecatum manifestâ plecteretur poena ; nullum esse divinam providentiam cred●retur . Rursum si omne peccatum appertè p●niret , nullum fore Iudicium crederetur . Aug. Mr. Howe 's blessedness of the right . p. 343. Sr. Charles Wo●sely Unreasonableness of Atheism p. 76. 2 The quali●y of the Judgement . ●ase his Pisgah . Italiam , Italiam laeto clamore sal●ant Virgil. Aenid . Ad Dei verbum fit ultima resolutio fidei , ad Dei tribunal ultima resolutio judicii . That this Judgement makes for Christs Honour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 1. Geodwirs Triumph . p. 146. Infer . 2. Infer . 3. Infer . 4. Notes for div A39663-e131620 The General Use of the whole pressing to holiness , which is the main scope of the Doctrine of Redemption . Secundum dictamen instinctum , impulsum spiritus 〈◊〉 gratiae i missae , & inditae robis à spiritu sa●cto . R. A. Virdiciae Pietatis . Obli●ations fr●m the Father . 2 Obligations from the Son 3 Engagements from the Spirit . The Spirits Expostulation with careless Christians . Mr. Polew●eils Treatise of quenching the Spirit . * Zozomen . lib. 2. cap. 8. Mr. T. Malls Exhor . to holy living . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dan 11.33 , 34 , 35. Cum ergo fideles sess●ri aicuntur cum Christo , id intelligi debet nor de autoritate v●l potestate judicandi in ipsis ; sed ( 1. ) de co quod , factari sunt in Christo capite suo . ( 2. ) De approbatione sententiae à Christo latae . Apoc. 19. v. 1.3 . de eorum testificatione ratione Ministerii & conversatio tis , & comparatione vitae eorum cum vita injustorum , qua judicis justitia manifestabitur . Synops. purior Theol. p. 798. 
A85737	----	Svveet and soule-perswading inducements leading unto Christ. Deduced, 1. From the consideration of mans misery, emptinesse, basenesse, and dishonour without Christ. 2. From the meditation of the comforts attending the soules receiving of Christ. 3. From the apprehension of the joy and excellency of Christs living in man: the whole singularly sweetning the meditation of Christ to the soule of man. By Alexander Grosse, minister of Christ. Grosse, Alexander, 1596?-1654. 1642 Approx. 1199 KB of XML-encoded text transcribed from 245 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A85737 Wing G2077 Thomason E120_1 ESTC R209830 99868686 99868686 121039 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85737) Transcribed from: (Early English Books Online ; image set 121039) Images scanned from microfilm: (Thomason Tracts ; 21:E120[1]) Svveet and soule-perswading inducements leading unto Christ. Deduced, 1. From the consideration of mans misery, emptinesse, basenesse, and dishonour without Christ. 2. From the meditation of the comforts attending the soules receiving of Christ. 3. From the apprehension of the joy and excellency of Christs living in man: the whole singularly sweetning the meditation of Christ to the soule of man. By Alexander Grosse, minister of Christ. Grosse, Alexander, 1596?-1654. [16], 116, [4], 117-440, [20] p. Printed by G.M for Iohn Bartlet at the Signe of the Gilt-Cup neare Saint Austins-Gate, London : MDCXXXII. [1632, i.e. 1642] The imprint date is a misprint for 1642. "The mystery of self-denyall" and "Mans misery vvithout Christ" each have separate title page dated 1642; register and pagination are continuous. With ten final contents leaves. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Devotional literature -- Early works to 1800. 2008-03 TCP Assigned for keying and markup 2008-05 SPi Global Keyed and coded from ProQuest page images 2008-06 John Pas Sampled and proofread 2008-06 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion SVVEET AND Soule-Perswading INDVCEMENTS Leading unto CHRIST . DEDVCED , 1. From the Consideration of Mans Misery , Emptinesse , Basenesse , and Dishonour without Christ . 2. From the Meditation of the Comforts attending the Soules receiving of CHRIST . 3. From the Apprehension of the Joy and Excellency of Christs living in Man : The whole singularly sweetning the Meditation of Christ to the Soule of Man. Hoe every one that thirsteth come to the waters , and he that hath no money , come ye buy , and eat yea come buy wine and milke without money , and without price : Wherefore doe ye spend your money for that which is not bread , and your labour for that which satisfieth not . ISA ●5 . 1 , 2. Draw me , and we will run after thee , the King hath brought me into his chambers , we will be glad and reioyce in thee , we will remember thy love more then wine , CANT . 1.4 . BERN. SERM. 43. in CANT . Aridus est omnis animae cibus si non oleo isto infunditur , insipus est si non hoc sale conditur , si scribas , non sapit mihi nisi legero ibi Jesum , si disputes , aut conferas , non sapit mihi nisi sonuerit ibi Jesus By Alexander Grosse , Minister of CHRIST . LONDON , Printed by G. M for Iohn Bartlet at the Signe of the Gilt-Cup neare Saint Austins-Gate . MDCXXXII . To the Christian READER . Reverend and Christian Reader , THere is nothing more pleasant and comfortable , more animating and inabling , more ravishing and soule-contenting to a true Christian , then the frequent and serious meditation of Christ , then an holy and humble , sweet and constant commerce and communion with Christ : Christ Iesus being the whole of mans happinesse ; the Sunne which gives him light in darknesse ; the Physition which heales his soules sicknesse ; the wall of fire which defends him in the assaults of all enemies ; the Friend comforting him in his heavinesse ; the A●ke supporting him in the deluge of all his distresses ; the Rocke sustaining him under the heaviest pressures ; the enjoyment of Christ solaceth in the deepest sorrowes ; the want of Christ distracteth in the greatest worldly abundance . Who but Christ is the cloudy Pillar , protecting and leading Gods Israel ; the heavenly Manna feeding the Lords people ; the brazen Serpent curing Gods children of the sinfull venome which the fiery Serpent hath infus'd into them : Who but Christ is the Propitiatory or Mercy-Seat in whom mercy is seated , and through whom it is revealed and communicated to all that thirst after it ; the Jacobs ladder by whom God descendeth unto man , and man ascendeth unto God ; the Table of Shew-bread on whom our soules are feasted ; the Candle-stick by which the Church of God is enlightned ; the Altar of perfume , in whose name and through whose mediation we and our prayers are accepted the brazen Laver in whose blood we are washed , and the fiery Chariot by which we shall at the last like Eliah be translated in transcendent glory and triumph : Nothing can make that man miserable who hath Christ for his possession ; the fullest confluence of all abilities can never make that mans estate truly comfortable who hath no Christs fullnesse communicated to him : Christ being the onely Well which is able to refresh and fill us , when all our vessels like Hagars , prove empty bottles : the onely ●onductor , who is able to lead us , when we are to passe thorough the Wildernesse , and red Sea of manifold adversities : the only Companion able to comfort us , When God cals us with the three children to walke in the fiery fornace of sharpe and scorching trials ; the onely Joshua , the onely Captaine of the Lords Hosts , who can rescue us , when the Amoritish Princes , either men or Divels doe besiege us : sweet and sure is their Refuge , who are under the protection of the Lord Iesus : He is a hiding place from the wind , and a covert from the tempest , rivers of waters in a dry place , the shadow of a great rock in a weary Land : The life and liberty , peace and safety , joy and victory , wealth and glory of a Christian is treasured up in Christ . Be therfore instant and industrious , giving all diligence , 1. To make Christ sure unto thy selfe : With Boaz in another case be in no rest untill thou hast finished this thing this day . Christ is richly worth the having , all the residue without Christ is worth nothing . Stand not upon the cost , whither paines or study , teares or prayers , peace , or wealth , goods or name , life or liberty ; sell all for this pearle . Christ is of that worth and use that thou canst never over buy him , though thou gavest thy selfe and all the world for him ; the making sure of Christ is the assurance of all the rest . 2. Stand for Christ , take Christs part , be on his side , whoever be against him ; the victory ever passeth on Christs side at last ; all his faithfull Souldiers are glorious Conquerours : they all have crownes , though sometimes they swimme unto them in blood ; take to thee therefore the heart and courage of Shammah one of Davids Worthies , who stood and defended the field when all the rest fled . Thus abide thou with Christ , stand for him , defend his Truth , his Worship , his Church and children , though all others fly from him or rise up against him : there is more joy and glory in Christs sufferings , then in the triumph of profane persons , there is more dignity in Christs thornes then in their golden crownes ; the more thou loosest for the Lord Iesus , the greater is thy advantage : he is unworthy the name of a Servant that will not stand by his Lord and Master in time of dangers ; She dishonours the name of a wife that refuseth copartnership with her husband in his troubles ; he is unworthy of a name either with God or man , worthy to have his name buried in everlasting infamy , that will not stand by Christ with most resolution and confidence , wi●h most courage and boldnesse , when men and Divels oppose Christ with most rage and violence , ô then as Maevius that noble Centurion of Augustus being taken and brought unto Antonius and demanded how hee would be handled , heroically answered , Command mee to be slaine , because neither the benefit of life , no● the punishment of death can move me , either to cease to be Caesars souldier , or to begin to be thine . Thus whatsoever doe befall thee , though a thousand deaths be threatned to be inflicted on thee , let neither the hope of life , nor the feare of death draw thee to cease from being Christs souldier , or to begin to sight under the worlds banner ; it is more noble and comfortable to die the most ignominious death for Christ , then to live the most glorious worldly life with the deny all of Christ . 3. Doe not stand aloofe off from Christ when Christ is upon the Crosse : Doe not halt and neutralize in the houre of Christs and his Churches troubles ; he that is not Christs friend is Christs enemy : He that is not with him is against him : It is Salomons observation of the sloathfull , He that is sloathfull in his worke is brother to him that is a great waster , accordingly , he that is sloathfull in Christs worke : that doth not readily put forth his hand , to the helpe and assistance of Christ and his Church , is brother to him that is a great waster of the Kingdome and Church of Christ : Christ lookes on all Neutralists , as on enemies , and not on servants , * he that holds not wholy with Christ , doth very sham●fully neglect Christ : there is no consistence between the service of two Masters , men cannot possibly at once be the followers of two contrary leaders : And what are these time serving Politicians and carnall Neutralizing middle men ? but spirituall Harlots , their hearts are divided betwixt Christ and other lovers : Ignominious Disgracers of the Christian name and profession , their way like the goings of the lame whose legs are not equall : prodigious * Traitours to their heavenly Prince , the truth , the cause and Church of Christ : The very off spring of Judas . Shamefull exposers of themselves to the scorne and hatred of all men , both good and bad : it happening unto these middle men , as to them who dwell in the * middle roomes of some high building , as they are smoaked and smothered by them that dwell under them , and polluted with slime and filth from them that dwell over them ; so smoake and smother , disgrace and shame is the portion of such neutralizing and middle people : they that cleave heartily to neither side , are justly suspected and abhorred of each side : He that is neither thoroughly for God , nor for man , is rejected both of God and man : doe not say then in the day of Christs and worlds contestation , as sometime the Roman Cato did in the civill warre betweene Caesar and Pompey Quem fugiam video , quem sequar non video . I discerne whom to fly , but I see not whom to follow . Whosoever be deserted , Christ must be fully followed , or the curse of Meroz must be expected . Curse ye Meroz , said the Angell of the Lord , curse ye bitterly the Inhabitants therof , because they came not to the helpe of the Lord , to the helpe of the Lord in the day of the mighty . Which words I wish , as once Chrysostome did that sentence . Eccles . 2.11 . were engraven on the doore-posts , into which these Politicians and Neutralizers enter , on the Tables where they sit , on the dishes cut of which they eat , on the cups out of which they drinke , on the bedsteeds where they lie ; on the walles of the houses where they dwell ; on the garments which they weare ; on the heads of the horses on which they ride ; and on the fore heads of all them whom they meet , that they might learne and continually remember , That there is bitter curse attending not only them that openly oppose Christ , but also such as neglect to minister their assistance to Christ : Who will spew all them out of his mouth who are neither hot nor cold ; such as halt in the profession of Christ are the greatest abomination to Christ , Christ will make their condition very base and ignominious , who are not Zealous in Christs cause and service . 4. Be not terrified with the multitude of opposers or opp●sitions which thou shalt see against Christ ; but rather say as that noble * Souldier in Erasmus did to him that told him of that numerous and mighty Army which came against him , Tanto plus gloriae reforemus , quoniam ●o plures superabimus , the number of opposers makes the Christians conquest the more illustrious : say to thy soule in this case as Hezekiah did to his Souldiers in the like : Be strong and couragious , be not affraid nor dismayed for the King of Assyria , nor for all the multitude that is with him , for there be more with us then with him ; with him is an arme of flesh , but with us is the Lord our God , to helpe us , and to fight our battles . And the people rested themselves upon the word of Hezekiah King of Iudah : and that thy heart may not meditate a revolt from Christ , nor entertaine a thought of conspiring with the profane multitude in hope of temporall preservation and safety : consider , 1. How the profanest part doth ever in the issue prove the weakest part : the power of ungodlinesse cuts in sunder the sinewes of the greatest earthly forces , as Jonah weakened the Marriners in the Ship , Achan the Souldiers in the Army , and a reigning disease the greatest body of flesh , their sinne against God brings a curse on them that oppose God , and though they may prosper for a season , for the tryall or castigation of Gods children , yet at length like the * rod in the fathers hand they are burnt or broken . God at length resolves even unto nothing , all the powers which exalt themselves against Heaven , as is manifest in the fall of the Midianites , Goliah , Absolom , Zera the Aethiopian , the King of Assiria , and infinite others . 2. Consider , how they who for safety forsake Christ , and betake themselves unto an arme of flesh , Have no other but a withered reed to leane on , no other then a sandy Foundation to build upon . They go like the children in the Prophet with their vessels to empty pits , and returne ashamed , they shelter themselves with the men of Shechem under a bramble , where they are pierced and goared , instead of being shadowed ; their imaginary way and meanes of supportation , turnes to their reall shame and ruine : all worldly powers to them that desert the Lord Iesus , prove not onely vaine helpers , but miserable destroyers : for thus saith the Lord , Cursed be the man that trusteth in man , and maketh flesh his arme , and whose heart departeth from the Lord , for he shall be like the heath in the desart , and shall not see when good commeth , but shall inherit the parched places in the wildernesse in a salt land and not inhabited . W●en a people have most of man for them , and least of God with them , then are they usually nearest unto utter ruine . 3. Consider how they who goe from Christ and unite themselves to the profane and disaffected multitude for safety , doe engage themselves in a common quarrell against Christ , and make Christ their enemy , and having armed Christ against them , all the world cannot preserve them ; but now they are dash'd in peeces as a Potters vessell by an iron rod , now Christ like a Rocke fals upon them and grindes them unto dust : Conjunction with Christs enemies is the worst of all wayes and meanes for refuge ; Shouldest thou helpe the ungodly , and love them that hate the Lord ? ( said the Prophet to that good King Iehoshaphat ) therefore is wrath upon thee from before the Lord. 4. Consider how combination with the adversaries of Christ and his cause for temporall preservation , hath ever more a crosse and curse attending it ; enterprizes against the Lord Iesus have in all ages proved dismall to their undertakers , Who ( saith Iob ) did ever harden himselfe against the Almighty and prosper . No weapon ( saith the Lord ) that is formed against thee shall prosper , and every tongue that shall rise against thee in judgement thou shalt condemne . They who cast the three children into the fiery fornace burnt themselves . Pharaoh perished in the very waters into which he forc'd the Israelites : there is nothing but an expectation of crosses and curses to that man that doth oppose Christ the fountaine of all blessings . 5. Consider , when the Church is weakest and the combination strongest against it , then God is alwaies nearest to it , and most ready to shew his power in the preservation of it . The Churches deepest misery is Gods choisest opportunity ; the Lords people never see and enjoy more of Gods presence then in the fiery fornace : God takes occasion by his Churches distresses at once to manifest his power , wisdome , justice , truth and goodnes . 6. Consider , that Christ is the strength of every thing , the foundation is the strength of the house , the rootes are the strength of the Tree ; Christ the Creatour is the strength of the creature . He turnes the strength of the mighty into weaknesse , and the impotency of the weak into strength , the creature alwaies proves more or lesse powerfull , according to the concurrence of Christs arme either with or against him ; all the Nations of the world , when the influence of Gods power is suspended , are but as a drop of a bucket , and as the small dust of the ballance : the weakest people , the worme Jacob when Christ joynes with them are stronger then the Mountaines : No mans station is firme or stable beside his , who hath Christ sustaining him . Gods Church hath no cause of contracting , despairing cogitations either from her owne weaknesse , or from the power of her adversaries , receiving her supportment from the power of Christ Iesus ; for he will keepe the feet of his Saints , and the wicked shall be silent in darknesse , and by strength shall no man prevaile . 7. Consider , how they who step out from Christ and betake themselves to the shadow of carnall men for refuge , doe therein associate and combine themselves with Satan , for an uncertaine , bodily preservation , doe expose their soules unto certaine and inevitable ruine , and what can it availe a man , to loose the jewell in hope to keep the casket , or to destroy the Inhabitant , in hope to preserve the house : How ever it goe for the present . Christ will prevaile at last ; and whither wilt thou runne then , that runnest from Christ now : Hee that now flies from the cause of Christ , will not be then able to fly from the wrath of Christ : He that now refuseth Christ suffering , shall with dreadfull horrour and amazement at last behold Christ triumphing . Lastly , Consider , There is more Majesty , terrour and security too , in the presence and consortship of a few good men then in the presence of a great number of profane men : There is a manifestation of God in them , which makes the hearts of their enemies to shake , as they who came to apprehend Christ fell backward at the very beholding of Christ . Gods powerfull and blessed presence among his people , the efficacy of their prayers , the power of godlinesse apparant in their lives , the very perswasion which wicked men have of their integrity , of their intimacy and communion with God , and of Gods taking part with them , doth make their presence dreadfull to the eye and apprehension of profane men : thus the Psalmist , Beautifull for scituation , the joy of the whole Earth is Mount Syon , on the sides of the North the City of the great King. God is knowne in her Palaces for a Refuge : for loe the Kings were assembled , they passed by together , they saw and so they marvelled , they were troubled and hasted away , feare tooke hold upon them there , and paine as of a woman in travell . And in the dayes of Hester the feare of the Iewes fell upon all people : And in the dayes of Ioshua , such a feare fell upon the profane Nations that their hearts melted neither was there spirit in them any more , because of the children of Israel . The enduring of affliction with Gods people , is better , more honourable , more comfortable , more safe and profitable then the enjoyment of the pleasures of sin for a season . 5. Pray for the peace of Ierusalem , for the safety , unity , tranquility of the Church of Christ . Pray for the blessing of Heaven upon our deare and dread Soveraigne , and upon his great Councell , that his Name , his Throne and Kingdome may flourish and shine in glory like the Sun to the end of the world , and that their Councell may be acceptable to him , the divisions of Reuben sweetly and fully reconciled , & our threatned storm changed into a blessed calm , having one Prince of peace commanding us , one word of peace instructing us , one spirit of peace conducting us , one way of peace , wherunto the Lord hath called us : let every man cast the disobedient Ionah out of the Ship of his own soul , which makes our waters tempestuous . Let every man cut off the Sheba of his owne rebellious lust , which causeth God to threaten the laying of a Siege against the City both of our soule and body . Let us meet the Lord as Abigail did David , that the Lord may be intreated , that all that is amisse may be thoroughly reformed , and the Gospel of our peace in the purity and perfection therof continued , and the unity of the Spirit in the bond of peace preserved . 6. Communicate freely and fully to the necessities of the Church of Christ , as the Sun his light to them that sit in darknesse , the mother her breast to the hungry child , and the Cloud its raine to the thirsty ground ; the Churches wants are for the tryall of thine abundance , the Church purchased by the blood of Christ is more precious then all worldly possessions and challengeth preheminence in thy affections above all earthly treasures . What thou possessest is not so much thine as Christs , and therefore ought freely to be expended in the cause of Christ . It is the honour of thy substance to be imployed in the Lords service ; it is the glory of a Christian to be Christs Almoner to feed his Church and children ; the Church is a Vineyard whence a liberall harvest returneth to every man that sowes plentifully to it . Christs bloud is infinitely more precious then thy gold . He gave his blood for thee , and how canst thou with-hold thy mony from him . Depart rather with all thy substance , then that one member of Christ perish for the want of it . It is not mans riches , but mans bounty to Christs members that honours man ; it is not the presence , but the well using of thy abilities which will give thee comfort in the houre of thy last and dreadfull Summons . 7. Be constant in the knowledge , faith , love , feare and profession of Christ . Be not in the matter of Gods worship and thy salvation like a Reed shaken with the wind . Be not carried too and fro with every vaine and empty Doctrine like a Ship without an Anker . Be not tossed up and downe with every gust and wave of affliction ; take not thy leave of Christ as Orpah did of Naomi for any distresse that doth befall the Church or cause of Christ ; doe not leave the Sun for a Gloc-worme , the favour of God for the love of men ; doe not change the Arke for Dagon , the ●heat for chaffe , the Doctrine of Christ for the tradition of Antichrist , pure Religion for fordid and slavish Superstition . Forsake not the bridegroome of thy soule for a Harlot , the Lord Iesus for the creature ; perfidiousnesse to Christ is the shame of all shames to a Christian ; God and man , friend and fo● abhorre him that proves unfaithfull to the Prince of his salvation : It was the saying of the Father of Constantine the great , occasioned by some of his housholds sacrificing to Idols upon a Commandement which he gave for tryals sake , Eos Regi suo nunquam fideles fore , qui Deo infideles ex it ssent . He that will be false to God will never be true to man for conscience sake . He that breaketh faith with God is worthy of least credit with man. Take heed therefore , let not thought arise within thee of departing from the living God ; but presse forward , draw nearer and nearer unto God , breake thorow all the Armies of opposition and discouragement which doe or shall encounter thee , as Davids worthies brake thorow the Army of the Philistines , and came to the wels of Bethel : grow in Knowledge as the light shining more and more to the perfect day : grow in faith as the Tree in rootes ; increase in love as the fire in heat having much wood . Be not terrified with any comminations , bee not disheartned with any losses , revolt not for feare of any sufferings , there is enough in Christ to make a super abundant recompence . In him thou hast a living Spring , when all thy bottles are empty ; an iron pillar when all thy withered reeds are broken ; a wall of fire , when all the refuges and hiding places of chaffe and stubble are scattered like the dust before the wind ; in him thou hast a glorious Sun when all the blazing stars of thy worldly comfort are extinguish'd and come to nought ; a bridegroome the fairest of ten thousand , when all thy friends according to the flesh are put to perpetuall silence in the grave . O then suffer thy self now to be guided by Christ , prostrate thy self under the feet of Christ , be contented with Christ , repose thy self upon Christ , increase thy interest in Christ , live wholy to Christ , and be ready to suffer and dye for Christ , that so thou mayest for ever tryumph with Christ : So prayeth The most unworthy of them that serve the Lord Christ , A. G. SWEET AND Soule-Perswading INDVCEMENTS , Leading unto CHRIST . CHAP. I. Psal 1 ●8 . 26 . Blessed be he that commeth in the name of the Lord , we have blessed you out of the house of the Lord. CHrists triumphant comming into Ierusalem , a is a lively Embleme and cleare representation of his gracious comming in the Gospell to his people , and in his spirituall and heavenly kingdome , to the soules of his chosen . Christ comming into Ierusalem , sent two of his Disciples to loose the colt which was tyed , and to bring him unto Christ . Christ comming in his spirituall kingdome , sends his Ministers by their preaching to loose and free the soules of men which are fast chained and fettered to sinne , Satan , and the world . All men in their naturall estate and condition are slaves to the world , servants of corruption , and bondmen to Satan . Christ by the labours of his Ministers in the Gospell communicates spirituall liberty and freedome to the soules of Gods chosen . We all continue fast tyed with the cords and bands of carnall lusts and affections , till Christ sends his Ministers amongst us . The colt was first loosed , and then brought to Christ . The powers of sinne and ungodlinesse must first be dissolved within us , before we can come to Christ Iesus . We must be loosed and set free from the power of sinne , Satan , and the world ; which formerly ruled and swayed like Masters over us , or else we are unfit for Christs service : He that will not be untyed and loosed from his sinne , cannot be united unto Christ ; the labours of Christs Ministers in respect of us are fruitlesse , if they doe not loose us from the power of ungodlinesse . Christ commandeth the two Disciples to bring the colt to him , not to keep him to themselves , not to imply him in their owne service . It is the duty of Gods Ministers to draw the soules of men not unto themselves , but unto Christ : They are corrupt and carnall Ministers that seeke to exalt themselves , and not the Lord Iesus , in the eyes and hearts of their hearers ; the drawing and working home of the soules of men to Christ Iesus , is the chiefest crowne and honour of all ministeriall labours ; they who make either their owne profit , or applause the end of their ministeriall service , are certainly deceitfull workers . The Lords and owners of this colt , though they questioned with the Disciples , why they loosed him , yet at their word they readily let him goe . Christ makes his word in the mouth of his Ministers powerfull and effectuall in the hearts of his people to move them to resigne themselves and all that they have to Christ and his service . Christ makes the soules of such as belong to Gods Election , to obey the voice of his Ministers in the Gospell . Christ sent not his Disciples to loose and bring unto him some magnificent and stately horse , such as Princes and Nobles use to ride on , but the fole of an Asse , an ordinary , dull , and plaine beast . Christ doth most usually set up his spirituall throne and kingdome in the hearts of men of meane and low condition , and of little of no esteeme in the world . Men most eminent for their morall and temporall endowments , are often found the greatest strangers to Christ and his service : Christ is many times carried in triumph in the hearts of poore and despised people , when such as have the fulnesse of the world will not vaile and stoop to him . The Disciples did not onely bring this colt to Christ , but they also spread their cloathes upon him , and so prepared and fitted him for Christ to ride thereon . Gods Ministers must by their doctrines garnish the soules of men , that they may be fit for Christ to raigne in them . Nothing should be of such esteeme or use with us , but we should readily spare it for Christs service , be ready to strip our selves of all , even our very garments to exalt the Lord Iesus ; we should rather chuse to make our selves naked , then suffer Christ to be dishonoured . The Disciples having cast their garments upon the beast , they set up Christ thereon . The exaltation of Christ must be the prime intendment and labour of every Minister of Christ ; they must never rest nor please themselves in their labours , till they have set up Christ , and caused him to raigne in the hearts of their hearers . That man is very low , and base in his undertakings , who strives not to make Christ glorious . Christ being by the Disciples set upon this colt , a great multitude spread their garments in the way , and others cut downe branches from the trees , and strawed them in the way . When Christ is by his Ministers exalted , and lifted up in the preaching of the Gospell , many soules vaile and bow to him , embrace , and reverence him , as their spirituall King and Soveraigne , prostrating themselves and all that is theirs under him . The multitude did not only straw the way with their garments , and branches , but they also cryed Hosanna to the sonne of David : Blessed is he that commeth in the name of the Lord , Hosanna in the highest . Humble and beleeving soules receive and entertaine the Lord Iesus with very great ioy and gladnesse . The blessed presence of Christ in the Gospell ministers matter of very great rejoycing ; here is such a sunne of heavenly light shining , such a streame of consolations flowing , such a store-house of spirituall treasure set open , and such dewes of grace , mercy , and peace distilling , that every man that hath an eye of wisedome to discerne Christ , a hand of faith to lay hold on Christ , and a heart of love to embrace Christs comming in the Gospell , must needs say with the Psalmist , Blessed be he that commeth in the name of the Lord. We are blessed out of the house of the Lord. The words are an Acclamation of the people , declaring and setting forth the welcome of Christ to all beleeving soules ; their ioy , and rejoycing , conceived upon the comming of Christ among them ; their gratulation and thanksgiving for Christs appropinquation and comming nigh unto them ; their vote and exoptation of all prosperity , blessed and happy successe to Christ in his kingdome . Christs comming proves most ioyfull to them that lovingly receive and entertaine him . All true beleevers are holy and hearty welwishers to the Gospell and Kingdome of Christ Iesus , all manner of blessings attend and wait on the Lord Iesus , in the humble and gracious use of his ordinances . True Christians have such experience of the benefits and blessings , mercies and comforts flowing from Christ in the ministery of his Gospell , that with great joy and thanksgiving they cry out ; Blessed is he that commeth in the name of the Lord. We have blessed you out of the house of the Lord. In the words we have in the generall two things considerable : 1. A Gratulation , uttered by the people , Blessed be he that commeth in the name of the Lord. 2. A Benediction pronounced by the Ministers of the Lord , We have blessed you out of the house of the Lord. In the gratulation , there is 1. the Agent , the people , they blesse , they rejoyce , they are thankfull for Christs comming . Man hath greatest cause of all creatures to reioyce in and for the comming of Christ Jesus . 2. there is the Act , Blessed , praised , exalted , magnified be Christ . Christ is worthy to be celebrated with all praises for his comming to us . 3. there is the manner of their gratulation , Blessed , expressed 1. by way of thanksgiving and rejoycing , and 2. by way of exoptation and wishing . Whosoever truly reioyceth in Christ , doth also wish well to the cause and kingdome of Christ . 4. there is Movens , or the party comming , He , who is the sonne of God by eternall generation , and by grace of hypostaticall union , the Prince of the Kings of the earth by authority and dominion ; He who is the head of the Church by spirituall Jurisdiction ; He who is the Redeemer of man by the merit of his obedience and passion ; He who is the Conquerour over hell , death , sinne , and Satan by his Resurrection ; He who by his office is the Prophet instructing us , the King commanding and defending us , and the Priest offering himselfe a sacrifice for us . He who is the Mediator between God and us by his intercession , the fountaine of all mercy , grace and peace unto us by divine ordination . Blessed be he , welcome be he , in him let our soules rejoyce , his comming let us entertaine with the chiefest and strength of our rejoycing . The Lord Jesus ought to be the prime and compleat obiect of mans joyfulnesse . 5. Here is his Motion , Commeth . Christ as God is every where , and neither goes nor comes , but fils all places ; yet he commeth by his Lawes and ordinances , as a Prince by his Proclamations ; He commeth by his Ministers , as a King by his Embassadours ; He commeth by his Incarnation ; as a brother taking our nature upon him ; He commeth by his gifts and graces best ; owed on us , as a friend commeth by his love-tokens ; He commeth by his Word and Gospell , as the Sun commeth by his light , enlightening us , as a King commeth by his Scepter binding , bowing , and inclining our hearts unto obedience ; as a Generall commeth by his military weapons , casting downe the strong holds of sinne within us ; as the Cloud commeth by his dew , watering , refreshing , and fructifying us ; as the Master of a feast commeth by his dainties , feeding and feasting us ; as a Bridegroome commeth by his voice , solacing and comforting us ; He commeth by his Sacrament ; as the King by his Broad Seale , sealing to us the remission of our sinnes , and justification of our soules through his righteousnesse ; he commeth by his holy and gracious operation upon our soules ; as the Sunne by casting a sweet and heavenly influence into our hearts ; as a King setting up his throne within us ; as a heavenly and Almighty Work-man new moulding , new framing , and fashioning us , all these wayes comes the Lord Iesus to the soules of his servants . Blessed is that person that knowes the way and manner of Christs spirituall and gracious comming . b Here is the terme , from whence he commeth , from God , in the name of the Lord , by the ordination and appointment of God , with authority and commission from God , every way fitted and furnished for the administration of his kingdome , and accomplishment of the worke undertaken by him . CHAP. II. I Will not insist on all these particulars , but onely upon the peoples gratulation , and Christs authority or commission . First , the peoples gratulation , Blessed be he that commeth , expressing their rejoycing and thanksgiving for Christs comming in his Gospell and spirituall kingdome : Man blesseth man , by making prayer and supplication for him : God blesseth man by bestowing good things upon him , by removing evill things from him , and by turning all for good unto him , and man blesseth God and Christ by thanksgiving to God and Christ , well speaking of God and Christ , holy and hearty rejoycing in God and Christ , gracious and unfained wel-wishing unto the cause of God and Christ , and thus the people in this place blesse Christs comming in the name of the Lord ; and hence we learne , That Christ comming in his Gospell & spiritual kingdome , ought to be received and entertained with much thanksgiving & reioycing . The Arke was a type of Christ , David at the comming of the Arke into the Tabernacle , b danced with all his might , and all the house of Israel brought up the Arke with shouting , and with the sound of a Trumpet . Thus should the soules of men be filled with very great thanksgiving and rejoycing at the comming of Christ among them , this was prophecyed also , and also given in charge long before the comming of Christ in the flesh . c Reioyce greatly , O daughter of Zion , shout O daughter of Ierusalem , behold thy King commeth unto thee , he is iust , and having salvation , lowly , and riding upon an asse , and upon a colt the fole of an asse . As men rejoyce at an earthly Kings comming in love and mercy unto them , so and much more should we rejoyce at Christs , the spiritual and heavenly Kings comming in grace and mercy unto us , the people piped with pipes , and were exceedingly joyfull in the day of Salomons coronation , when he was set up to raigne over them , much greater should be our rejoycing in the day when Christ commeth to us by his Gospell , and setteth up his spirituall kingdome in the hearts of his people . This joy and rejoycing is promised by the Prophet , d in that day , in the day of the Gospell , in the day of Christs gracious and mercifull comming , in the day of Christs erecting his spirituall and heavenly kingdome , thou shalt say , Lord I will praise thee , I will be thankfull to thee , I will exalt and magnifie thee , I will confesse and acknowledge thy power to be a rocke that never sinketh , thy truth to be a word that never faileth , thy mercy to be a river whose water never decayeth , and thy love to be a Sunne that never setteth , and with ioy shall ye draw waters out of the Wells of salvation ; then shall we draw by the bucket of a lively faith , spirituall and sweet , strong and plentifull consolations from Christ , who is a fountaine opened for sinne and for uncleannesse , and out of the doctrine of the Gospell , which like a river refresheth and maketh glad the hearts of the Lords people : This joy and rejoycing is illustrated by a similitude taken from the light : e They that walked in darknesse , have seene a great light , they that dwell in the land of the shadow of death , to them hath the light shined . As the comming of the light is very joyfull to them that are in darknesse , so is the comming of Christ in the Gospell , very joyfull , bringing spirituall and heavenly light to them that sate in darkenesse , and the shadow of death , all light is but darknesse , and all joy but heavinesse , in respect of that light and joy which ariseth from the comming of Christ Iesus ; and with great joy and gladnesse hath this comming of Christ been celebrated by the Angels : Feare not ( saith the Angell to the Shepheards ) f behold I bring you good tidings of great joy which shall be to all people , for unto you is borne this day in the City of David a Saviour , which is Christ the Lord , and suddenly there was with the Angell a multitude of the heavenly hoast praising God , and saying , Glory to God in the highest , and in the earth peace , good will towards men . Thus likewise the multitude of Disciples beholding and seeing Christ come , observing his miracles , g and embracing his doctrine , they began to reioyce and praise God with a loud voice for all the mighty works that they had seen , saying , Blessed be the King that commeth in the name of the Lord , grace in heaven , and glory to the highest . The true and saving discerning of Christs comming , and mighty operation in the Gospell ever makes the soule joyfull : It is said of the Gentiles hearing Saint Paul to cite that prophecye of our Saviour , I have set thee to be a light of the Gentiles , that thou shouldest be for salvation to the ends of the world , that they were h glad and glorified the word of the Lord ; they were glad , as a man that sits in darknesse is glad of a light , as a man that is arrested is glad of a surety to pay his debt , as a man that is mortally sicke is glad of a Physitian to heale his disease , as a man that is condemned is glad to heare of his comming that brings him a pardon ; very sweet and strong is that soules joy and gladnesse which hath a lively taste of the comforts and benefits springing from the comming of Christ in the Gospell : They were not onely glad , but they also glorified the word of God , by understanding it as a word of wisedome , by beleeving it as a word of truth , by obeying it as a word of power , by loving it as a word of goodnesse , and by delighting in it as a word of surpassing and comfortable sweetnesse ; the soule that looks on Christ with joyfull apprehensions is very active , and ready to glorifie Christ by faith and obedience . i Zacheus was very industrious to see Christ joyfull in his entertainment of Christ , he made haste , and came downe , and received him joyfully . Questionlesse every soule that truly desires to know Christ , receives Christ comming in the Gospell with much thanksgiving and rejoycing . Thus it is , and thus it must be . In regard of the cleare and comfortable revelation of God in Christ . God is truly and savingly knowne , only in and through his son , God indeed is obscurely & darkly known in his k works , as a God of power ; in his providence , as a God of authority , wisedome , & order ; in his common mercies , as a God of bounty , and in his punishments and judgements as a God of justice ; but in Christ opened & preached in the Gospell , God is known with a cleare , a comfortable , and saving knowledge , as a father of grace and singular mercy and loving kindnes : In l Judah ( saith the Psalmist ) is God known , & his name is great in Israel ; in Iudah in his Church , where his Word and Ordinances are , where Christ is preached , and the mystery of mans salvation is opened , there God is knowne truly without errour , perspicuously without obscurities , and savingly without uncertainties ; there he is knowne as a King in his Courts , for the glory and beauty which he there manifesteth ; as a teacher in his schoole , for the wisedome and knowledge which he there dispenseth ; as a dweller in his house , for the holy orders he there prescribeth , and gracious rule and dominion he there erecteth , and beareth in the soules of his servants ; as a bridegroome in the banqueting house , for the spirituall dainties he there maketh , for the cleare and open manifestations of himselfe , and love and comforts hee there ministreth to his spirituall friends and guests , and his name is great in Israell : His power , wisedome , truth , love , and goodnesse is much magnified , and very glorious in their apprehensions who know him in Christ Jesus . Mans knowledge of God , out of the Lord Jesus is nothing else but blindnesse , nothing but miserable and uncomfortable ignorance ; for no man ( saith Christ ) m knowes the Father but the Sonne , and he to whom the Sonne will reveale him . Christ is the lively image of the Father , and God is knowne in Christ as a father is knowne in his sonnes face : The soule of man is full of hellish darknesse , that is not taught of Christ Jesus : For as the Apostle saith , the n light of the knowledge of the glory of God is given in the face of Iesus Christ : The knowledge of the glory of Gods wisedome in the mystery of mans redemption , the knowledge of the glory of Gods power in dissolving the works of Satan , the knowledge of the glory of Gods justice in satisfying himselfe for mans sinne by Christs suffering , the knowledge of the glory of Gods mercy in forgiving mans transgression , the knowledge of the glory of Gods holinesse in sanctifying mans soule , and the knowledge of the glory of Gods love in reconciling man unto himselfe , all this knowledge of the glory of God is given in the face of Jesus Christ , it is all manifested and made knowne in and through Christ , of all Christian schollers he is the choisest that knowes most of God in Christ , and because this knowledge is given in the face of Christ , we should receive Christ comming in the Gospell with very great rejoycing ; for as the light is sweet , and it is a pleasant thing to the eye to behold the Sunne : so this wisedome o when it entreth into the heart , and this knowledge is pleasant to the soule , in regard of spirituall liberty and freedome brought to the soule of man by the comming of Christ in his Gospell and spirituall kingdome . Christ is the worker , and the o Gospell the instrument of mans freedome : Christ comming in the Gospell brings liberty from ignorance , as the Sunne brings liberty from darknesse : Christ comming into Capernaum , the Evangelist saith , the p people that sate in darknesse saw a great light , and to them that sate in the region and shadow of death light is sprung up : By this Christ brings liberty from death in sinne , as by his voice he raised Lazarus , and set him free from the grave : so the dead in sinne q heare the voice of the Sonne of God in the Gospell and live , by this Christ brings liberty from Satan , as David by his staffe and stone overthrew the great Goliah , and brought liberty to Israel : so doth Christ by his Gospell cast downe the strong holds of sinne , and make Satan fall like lightening from heaven , and frees the soules of Gods chosen : Hereby Christ brings liberty from uncleannesse : As Iordan freed Naaman from his leprosie , so doth Christ by his word r sanctifie and cleanse the soules of all beleevers ; Hereby Christ brings liberty from the Wrath of God , and curse of the Law , as a surety paying the debt brings liberty to the principall from the prison , the arrest and sentence of the Judge . Christ preached in the Gospell , is the end of the law for righteousnesse to all that beleeve in him . As we therefore rejoyce in the light which frees us from darknesse , in the Physitian which frees us from diseases , in the ransomer which frees us from bondage , in the surety which frees us from the Serjeants , that they doe not arrest us , from the prison that it doth not hold us : so should wee rejoyce in the comming of Christ , bringing manifold , sweet , and comfortable freedome to us . The Prophet having declared how God had given Christ for a s Covenant of the people , for a mediator of the people , to establish the earth , the elect living on the earth , to cause to inherit the desolate heritages , to restore them to that heavenly inheritance , out of which they were cast by their sinne and Satan ; and to say to the prisoners goe forth , to loose them that were bound with the fetters of their corruption , and captivated by Satan , addeth this as a duty of the people , and a fruit of that freedome which Christ hath brought unto them . Sing O Heaven , and be joyfull Oh Earth , breake forth into singing O Mountaine , for God hath comforted his people , and will have mercy upon his afflicted . And thus Philip preaching Christ in Samaria , and the devils departing out of many that were possessed by them , it is said there was t great ioy in that City : spirituall freedome from the power of Satan , and our owne corruption ministers matter of much and very sweet rejoycing . In regard of that heavenly and blessed victory which we obtaine by the comming of Christ in the Gospell ; the Priests sounding the rammes-hornes , the u wals of Jericho fell , and the Israelites obtained the victory : Gods Ministers crying aloud , and lifting up their voyces like a trumpet in the preaching of the Gospell , the holds of sin are w cast downe , and the soules of men are made victorious , according to that of the Apostle , the weapons of our warfare are not carnall but spirituall , and mighty through God to the casting downe of strong holds . When the Arke was erected Dagon fell . When Christ is erected , exalted , and set up among the people in the ministery of the Gospell , then the Devill fals from his possession , then sinne fals from its dominion , and then the world fals from the roome and sway it had in the hearts of the people ; the souldier is made victorious by his weapon , the Christian by the Gospell , the word being the x sword of the Spirit , that instrument by which the Spirit shewes his power in making the soule of man a glorious conquerour . Why doth the Prophet ( speaking in the person of Christ ) say , the Lord had made his mouth a y sharp sword , and a polished shaft , but to shew the energy and working of his doctrine , in piercing the heart , in wounding sinne , as a sword and shaft doth the body of the enemy in the day of battell : The right use of this weapon ever gives man victory over his corruption . What is the z white-horse mentioned by Saint Iohn , but the Primitive Church being , white and bright for the purity and perfection of doctrine and discipline ; the Apostles like a horse swiftly running , propagated the faith of Christ through the world . Who is the rider there spoken of , but Christ who is exalted , and carried in spirituall triumph by the Ministery of his Word : What is his bow , but his Word , the Law and Gospell , with which hee wounds the hearts of his elect , that he may heale and enliven them ; The hearts of the reprobate to terrifie and destroy them , according to that of the Psalmist , Thine a arrowes are sharp in the hearts of the Kings enemies whereby the people fall under thee . And how went Christ forth conquering and to conquer ? he went forth conquering , overcomming sinne by his death and passion , and overcomming death , hell , Satan , and the world , by his Resurrection , and hee goeth forth to conquer , converting his chosen , and convincing his enemies , by the preaching of the Gospell , and in this victory there is matter of great joy ; It is greater joy to a Christian to see the Devill and his owne lust overcome , and cast downe , then to Israel , to see Pharaoh and the Egyptians lye drowned before them in the waters ; this gives them occasion in a holy and triumphant manner to say , the Lord hath triumphed gloriously , the horse and the rider hath he throwne downe together : He cannot but rejoyce in Christs comming that partakes of the victory comming by him . In regard of the spirituall and heavenly peace hence arising to the soule : Christs comming to the soules of men in the Gospell , is like the comming of the Dove to Noah , with an Olive branch in her mouth , certifying the soule of the abatement , and removall of Gods wrath , of the speedy departure of the deluge of present sorrowes , and the happy returne , and re-appearance of spirituall and heavenly comforts . Here Christ as a bright and shining Sunne , dispels the clouds of sorrow from the soule . Here Christ as a valiant Captaine , removes the siege , which the infernall Princes lay against the soules of his servants , as Joshuah drove the Amoritist Princes from the Gibeonites : Here Christ as a Physitian heales the wounded consciences , and binds up the broken hearts of his children , as he sometime healed the diseased woman whom no Physitian could cure : Here Christ as an absolute Commander appeaseth the inward stormy troubles of the heart , as by his voice he appeased the stormy tempest and gave a calme to his Disciples : Here Christ as a King of mercies assures the soules of men of the pardon of their sinnes , and gives them the sence of his love , and so fils them with sweet and blessed peace ; therefore Christ is stiled a Sunne of b Righteousnesse appearing with healing in his wings ; in the wings of his ordinances without , and in the wings of his grace within , and it was prophecyed of him that he should c preach good tidings to the meeke , bind up the broken-hearted , proclaime liberty to the captive , and open the prison to them that are bound to comfort all that mourne , and God hath created the fruit of the lips to be d peace , to be the instrument of peace , and the Gospell is called the Gospell of peace , for the Author of it , the God of peace , for the Subject of it , Christ the Prince of peace , for the parties receiving it , the children of peace , and for the fruit of it , spirituall and heavenly grace . In regard of that blessed , and soule-refreshing Communion which wee attaine with God through Christ comming in the Gospell . Josephs brethren were brought nigh to the King , of Egypt by Ioseph : Man is brought nigh to God by Christ , Christ preached in the Gospell , is like Iacobs ladder , by him God descendeth unto us , and through him we ascend unto God , the Arke was an assurance of Gods presence among the people , and God dwelled there : Where Christ is preached in the Gospell , there God is in mercy present with his people , there is the Lords dwelling , in e Salem is his Tabernacle , and his dwelling place in Zion ; In the Gospell men are regenerate , and made the children of God , men are humbled , and made loyall Subjects to God , men are endowed with faith wrought into Gods Covenant , and made the friends of God : Men are separated from the world , and gathered home to God , and made the sheep of his pasture , so that now they have communion with him , as children with a father , as favourites with a King , as schollers with a teacher , as the members of a house with the master of the house . Now they are made f nigh through Christ ; nigh in knowledge , nigh in faith , nigh in love , nigh in likenesse , nigh in conformity and obedience , nigh in the participations of spirituall comforts , and in the enjoyment of the light of Gods countenance , very pleasant and comfortable is a gracious soules communion with God in the Gospell ; Christ is most worthy of all acceptation for that communion which we have with God through him . CHAP. 3. THis discovers their sinne , their miserable and wretched condition , who are not thankfull for , who rejoyce not in the comming of Christ in his Gospell , and in the kingdome of his grace among them : There were children of Belial that said of Saul when he was set up King over Israel , How shall this man save us , they despised him , g and brought him no present . There are many children of Belial in the world , that say of Christ comming in the Gospell , comming in his word to reigne and rule over them , how shall Christ save us by this preaching of the Gospell , the preaching of Christ seemes foolishnesse unto them , a darke doctrine wherein is no light , no wisedome , no excellency of learning , an empty doctrine wherein is no fulnesse , no worth , a very babling , a weake doctrine wherein is no power : The false Apostles said of Paul , his bodily presence is weake , h and his speech contemptible . Many false and counterfeit Christians say of Christ in the closet of their owne hearts , Christs presence in the Gospell is weake , and his speech in the Gospell is contemptible , and thus they despise Christ in his offices , in his Ministers , in his Ordinances , in his members , they bring him no present , they present not themselves in Christs schoole as schollers to learne Christ , they present not themselves in Christs house , as children to feed on those dainties which Christ hath there prepared for them , they present not themselves in Christs Courts , as Subjects to receive his Lawes and doe his will , they present not their soules and bodies as a living , holy , and acceptable sacrifice unto Christ : But as the men of the old world said in the Atheisme of their hearts unto God , so say these in the ignorance , infidelitie , pride , and prophanenesse of their soules unto Christ , i Depart from us we care not for the knowledge of thy wayes . What is Christ , that we should serve him ? and what profit shall we have if we pray unto him ? if we attend him preached in the Gospell , surely Christ preached in the Gospell is very strangely and shamefully undervalued by many people : In stead of rejoycing , they grieve at the preaching of Christ among them ; as Herod , and all the men of Ierusalem were k troubled to heare of Christs being borne King of the Jewes , and of the appearing of a starre , declaring the comming of Christ , the true light of the world ; the cleare and full opening of Christ , and the setting up of Christ to reigne and rule over the hearts and wayes of men , is very troublesome to many people , like those evill citizens in the parable , l they will not have this man Christ to raigne over them , they will not have him reigne over their understandings , as a light guiding them , over their wils , as a Prince commanding them , over their affections , as a Lord , and Master ruling , and ordering them , over their lusts , as a Physitian lancing , purging , mortifying , and taking them off . Many men delight to talke much of Christs salvation , but they have no pleasure to heare of his kingdome , it is acceptable to them to be saved by Christ , but very troublesome to serve Christ : But what a shame , what an abomination , what foule hypocrisie is this , that wee should professe Christ , and yet deny him in his Gospell , in his Kingdome ? Is it not a shame for a wife to professe such a man to be her husband , and yet deny him her presence , her hand , her heart , her body , her love , dwell with a stranger , love a stranger , delight in a stranger , and bring forth children to a stranger , what is this but shamefull disloyalty , and odious adultery ? What a shame for a man to professe such a man to be his Master , and yet deny him all service , and shut the doores of the house against him ? and what a shame is it for us to professe Christ to be our husband , our Master , and yet deny him our service , breaking his bands , and casting away his cords from us , shutting the doores of our hearts against him , denying him our presence in his house , denying him our heart to love him , our affections to rejoyce in him , our hand to worke for him , denying him our soules and bodies to be a holy Temple for him to dwell in , bringing forth all our fruit to the flesh , and to the world , and none to Christ , what disloyalty ? what hypocrisie ? what spirituall adultery is this ? certainly such men like the Angell of the Church of Sardis , though he had m a name that he lived yet he was dead : so these though they have the name of Christians , yet they are none of Christs : This is an evill of which Christ is very sensible , whereof he much complaines : If ( saith he ) a man come unto you in his owne name , bring a corrupt and carnall doctrine , seeke himselfe , exalt , and magnifie himselfe , him ye will receive , his person you will reverence , his doctrine you will receive , his sayings you will beleeve , to his dictates you will vaile and stoop , ; but saith Christ , I am come in my Fathers name and ye receive me not , I am come from God , I have my calling and commission from God , I bring no humane , but a heavenly doctrine , I seeke not mine owne , but my Fathers glory , and ye receive me not , ye regard not my person , ye beleeve not my doctrine , ye obey not my precepts , you love not me , you rejoyce not , you delight not in me . Generally men are more addicted to , and delighted in corrupt and carnall inventions , then in the spirituall and heavenly doctrine of Christ , and his Gospell . Christs comming in the power and brightnesse of his Gospell is very unwelcome to many people ; as the comming of the King to a Rebell , the comming of an officer to a theefe , or the comming of the husband to his wife that playes the harlot ; and what is this ? but the shame of all shames , and dishonour of all dishonours , to a Christian to deny his Christ , to refuse his Christ , not to rejoyce and delight in his Christ comming to him in the glad tydings of his Gospell . We all conclude it a foule dishonour to a subject , a servant , a wife , to deny their King , their Master , their Husband , not to rejoyce in their comming , in their presence , but to shut the doores of their houses against them , to deny them entrance and entertainment : And is not a foule staine so to deale with Christ , so to exclude Christ comming to us by his Word and Ministers . If you aske me whence it is that Christ is so unwelcome , that many of us are so farre from rejoycing in his comming ? I answer , there are these 5. grounds of this : Ignorance . Men doe not know Christ , they doe not discerne Christ in the Gospell , Christ in the Gospell is n hidden from them , as the light is hidden from the blind , the God of this world hath blinded their eyes that the light of the Gospell of the glory of Christ may not shine into them ; they doe not discerne Christ in his Gospell shining like the Sunne for the excellency of his knowledge there appearing , they doe not discerne Christ there triumphing like a conquerour in the subjugation of Satan , and their corruptions ; they doe not discerne Christ there as a Prince of peace , sweetly and graciously ruling in their hearts , by the Scepter of his Word ; they doe not discerne Christ there as a Physitian healing their sinfull maladies , as the impotent discerned the o Angell moving in the poole of Bethesda , and healing their bodily infirmities ; they see not these p beauties of Christ , which David desired to see in the Temple of the Lord : they see not that q power and glory of Christ in the Gospell , which the Psalmist saw in the Sanctuary ; and therefore as a blind man rejoyceth not in the appearance and comming of the Sunne , because he sees not the Sunne , no more doe these in the comming of Christ in the Gospell , because they doe not there discerne him . 2 Earthly mindednesse Their hearts are glued to the world , this is the Master whom they serve , this is the rocke on which they build , this is the wife or harlot rather whom they marry , this is the object of their joy , they rejoyce in the creature , r in a thing of nought , saith the Prophet , and therefore having another Master whom they serve , they cannot receive and rejoyce in Christs Lawes , having another rocke on which they build , they cannot beleeve and delight in Christs promises , having another husband to whom they are wedded , they cannot embrace and rejoyce in Christ , as the Bride rejoyceth in the Bridegroome , when the people rejoyced in s Rezin Remalials son , they refused the waters of Shiloah . When man rejoyceth in the creature he refuseth Christ , his soule takes no pleasure in Christ . 3. Vnsensiblenesse of Christ ; they have no feeling of Christ within them , the Apostle saith they are t past feeling , they are past the feeling of their sinne , as a dead body is past the feeling of the disease , they are past the feeling of the shame of sin , as a common harlot hath cast of all modesty , is even degenerated from her sexe , and takes no shame of her whoredomes , they have no feeling of the iudgements of God denounced against them , they sleep in the midst of these , as Ionah did in the storme , they take no notice of them , they have no feeling of the workings , bitings , and convulsions of an accusing and condemning conscience ; their consciences are like a mastive fallen asleep after long and much barking ; like flesh seared with a hot yron ; their sence and feeling is gone , they are alienated from the life of God , dead and have no feeling of the life of Christ , Christ doth not live in them ; they are blind , and have no feeling of the wisedome and knowledge which commeth from Christ , as a blind man hath no feeling of the light which commeth from the Sunne ; they are deafe and have no feeling of the sweet and comfortable voice of Christ in the Gospell , any more then a deafe man feeles the sweet sound of a musicall instrument ; their pallates are distempered , and they cannot taste the sweetnesse of Christ , they loath him as the full stomacke the honey-combe ; he is unsavoury to them as the Manna to the Israelites ; as sometimes the pottage were to the Prophets children , he seems to them a pot of death , the very savour of death unto death ; they feele not the necessity of Christ , as of a quickner to enliven them , as of a guide to direct them , as of a surety to pay their debt for them , as of a ransomer to free them out of prison , as of a fountaine to replenish and fill them ▪ and being thus unsensible of Christ , they cannot rejoyce in the comming of Christ ; the Israelites rejoyced not in Moses comming to them , but refused him before they felt the cruelty of the taske-masters which Pharaoh set over them , and the weight of the burthens which he laid upon them . Hee that is void of the sence of his owne corruption , rejoyceth not in Christs comming . 4. Contrariety to Christ , there is no likenesse , no sutablenesse , no answerablenesse between them and Christ , they are as contrary as life and death , light and darknesse , the Arke and Dagon , the house of David and the house of Saul , they are u contrary-minded ; they are contrary to Christ in their iudgements , wise in their owne eyes , reputing light darknesse and darkenesse light ; contrary in their wils , Christ wils his Fathers glory , and teacheth his Disciples to pray that his Fathers will may be done , they will themselves , and their owne ends , they looke not beyond themselves in any thing , they make their owne will their rule and guide ; contrary in their affections , they hate holinesse which Christ loveth , and love prophanenesse which Christ abhorreth ; contrary in their society and fellowship , All Christs delight is in them that excell in vertue , they delight themselves in the frowardnesse of the froward ; contrary in their natures . Christ is holy and without all sinne , they are totally sinfull , and void of all holinesse ; they are contrary to Christ in his Offices , they oppose him , as a Prophet they will not receive his instruction , as a King they will not obey him , as a Priest they will not be sanctified by him , their whole man is wholly set in opposition against whole Christ , there is a marvellous distance and unlikenesse between them and Christ , they are altogether uncapable of him . Man can never rejoyce in Christs comming untill God doth put some new and gracious principle into him ; Man never delights to doe the will of God untill God hath written his Law in the heart of man , Christs comming is ever more or lesse joyfull unto man , as man hath more or lesse of Christs image within him . 5. Infidelity . The Israelites beleeved not the word of God , and therefore despised the pleasant land , that rich and plentifull land which God had promised them : He that doth not beleeve in Christ sets a low price upon him , and rejoyceth little or nothing in the testimony of Christs presence : The Disciples which beleeved not aright , were offended , and went backe from Christ , they tooke no pleasure in Christ and his doctrine : He that doth not by the eye of faith discerne Christ , and by the hand of faith single and take out Christ unto himselfe , as his light and counsellor to guide him , as his Rocke to sustaine him , as his Prince , to be commanded by him , as his pearle , looking for no other treasure , and as the husband to whom he marries his soule , and on whom he places all his love : Hee that doth not thus beleeve cannot rejoyce in Christ , Christ is none of his ; therefore he cannot rejoyce in him no more then the poore can rejoyce in a rich mans treasure , to which himselfe hath no title , or a woman in a man that is a stranger to her , in whom she hath no matrimoniall interest , towards whom she hath no matrimoniall love . Unbeliefe blinds the understanding , that it discernes not the beauty , worth and excellency of Christ ; it hardens the heart , and makes it unsensible of Christ , as the rocke is of the dew ; it shuts up the soule , and makes it uncapable of Christ ; as the eye that is shut , is uncapable of the light , untill it is opened againe ; it alienates the mind of man from Christ , and causeth him to depart from Christ to the creature ; as the men of Shechem did from the vine to the bramble , from the sonnes of Ierubbaal to Abimelech : Through unbeliefe Christ is to the soule as a Sunne under an Eclipse , whom it sees not , as a sealed well of which it drinks not ; unbeleefe shuts out the soule from Christ , and all his benefits , as Adam was kept out of the garden , and from the tree of life , it makes Christ a stranger to his soule , and his soule a stranger unto Christ ; and as it excludes man from all communion with Christ , so it deprives him of all joy in Christ , He that beleeves not in Christ , and in the benefits flowing from him , can never rejoyce in him , because the soule is filled with all ioy in beleeving . CHAP. IV. THis should excite and move us all to worke our hearts to a ioyfull and thankfull receiving and entertainment of Christ comming in the Ministery of the Gospell , the wise men w rejoyced with an exceeding great joy at the appearing of the Starre which pointed out the birth of Christ : Christ appeareth in the Gospell , as a heavenly Starre , ministring celestiall and comfortable light to them thar sit in darknesse ; his appearance ministring matter of choisest rejoycing , doubtlesse he is no wise man , a man farre from true and saving wisedome , that doth not rejoyce to see Christ shining in the Gospell ; the men of Bethshemesh were reaping their wheat harvest in the valley , and they lifted up their eyes , and x saw the Arke , and rejoyced to see it , and breaking off their labours , ceasing their harvest-worke , they offered burnt offerings , and sacrificed sacrifices the same day unto the Lord. The man that lifteth up his eyes , his heart , his thoughts , his desires from the world , and sees Christ in the Gospell , cannot but rejoyce to behold him . Men should with great alacrity and readinesse breake off their bodily labours to entertaine the Lord Iesus , and offer to God the sacrifice of praise and thanksgiving on that day , when Christ comes among them in his Gospell , joyfull attendance upon Christ in the Gospell should have preheminence above every ordinary undertaking : When Iehoiada the Priest brought forth Jehoash the Kings sonne , and put the Crowne upon him , all the people of the land y rejoyced and blew with trumpets . When the Minister of the Lord doth bring forth Christ in the Congregation , reveale and shew forth Christ the Sonne of God , in the ministery of the Gospell , and doth set the z crowne ( according to Solomons phrase ) upon Christs head , by declaring Christs Soveraignty , and causing the people to submit to Christs law and government , all the Congregation should rejoyce and blow the trumpet of spirituall joy and gladnesse : Agracious soule drawes matter of choise and sweet rejoycing from Christs exaltation in the Gospell . This joyfull and thankfull entertainment of Christ comming in the Gospell , was shadowed by the feast of solemnity , called a blowing of Trumpets , signifying the spirituall joy and gladnesse occasioned and raised in the hearts of men by Christs comming in the flesh , and in the preaching of the Gospell , the Lord Jesus being the gladsome body and substance of all the Leviticall and Ceremoniall joyous festivals ; this was also foretold and often prophecyed , How b beautifull ( saith the Prophet Esay ) are the feet of him that bringeth good tidings that publisheth peace , and bringeth good tidings of good , that publisheth salvation , that saith unto Sion thy God raigneth ; which Prophecye the Apostle referres to the preaching of the Gospell ; the feet carry the body in motion and going ; the ministery carry Christ in the preaching of the Gospell ; the feet lift and beare up the body , the Ministers lift up and carry Christ aloft , and make him conspicuous in the eyes of the people , by their holy and wholsome doctrine ; the feet of him that brings tidings of a pardon to a condemned person , tidings of redemption to a captive , tidings of supply to him that is in want , are very beautifull in the eyes of such people ; the feet of Gods Ministers bringing tidings of forgivenesse , tidings of deliverance , tidings of all fulnesse , in and by Christ Jesus , are very beautifull in their eyes who know and feele the danger of their owne sinfull condition ; therefore c breake forth into ioy ( saith the Prophet ) sing together ye waste places of Jerusalem , for the Lord hath comforted his people , he hath redeemed Jerusalem . The comming of the Sunne comforteth him that sits in darknesse ; the comming of the Physitian comforts him that is opprest with sicknesse , the comming of the ransomer comforts him that is in bondage , the comming of Christ in the Gospell , like the comming of the light comforts men with knowledge , like the comming of a Physitian , with healing in his wings , comforts men with spirituall health , and like the comming of a ransomer gives the comfort of spirituall freedome ; sweet , and blessed , and full of refreshing is the joy arising from Christ , his comming in the Gospell : This makes the d wildernesse like Eden , and the desart like the garden of the Lord. This fils the desolate , sad , and sorrowfull soule of man , full of joy and gladnesse , thanksgiving , and the voice of melody ; and to this joyfull entertainment of Christs comming in his spirituall kingdome , Let us all provoke our hearts , and frame , and dispose our soules , as the eye is disposed to a joyfull entertainment of the light , the eare to a joyfull entertainment of musicke , and the bride to a joyfull entertainment of the bridegroome . And that we may give Christ comming in the Gospell , a Christian and wel-pleasing entertainment , there are three things in the generall observable . 1. Modus , the manner how we must entertaine him . 2. Medium , the meanes which we must use to entertaine him . and 3. Motivum , the inducements perswading thus to entertaine Christ . 1. The manner how Christ must be entertained and received ; and thus Christ must bee entertained , received . 1. Spiritually . The entertainment of the King is sutable to the condition , quality , and nature of the King ; earthly entertainment is given to earthly Kings : Christ is a spirituall and heavenly King , his kingdome is not of this world , and therefore he must not be carnally but spiritually entertained ; the e Tabernacle into which the Arke was received had in it the two Tables of the Law , it was overlaid within with pure gold , and the Arke had a crowne of gold about it : Hee that will entertaine Christ must have the Law of God written in his heart , his soule within , and his life without must be overlaid with the gifts and graces of the Spirit , more pure and precious then the gold which perisheth ; holinesse and righteousnesse must crowne the soules of such persons as will entertaine Christ Jesus ; slimy , sluttish , and filthy houses are fitter to entertaine swine then Princes ; corrupt , and carnall , unsanctified , and ungracious soules are fitter to entertaine Satan , the prince of darknesse , then to entertaine Christ the King of Righteousnesse . The Kings daughter , the Spouse of Christ , the Type of all that truly entertaine Christ , was f all-glorious within . Heavenly graces are the peculiar glory of Gods servants , making their soules a fit receptacle for the Lord Iesus : As men therefore to receive and entertaine an earthly King , cleanse their houses , perfume and garnish all their roomes , and prepare such delicacies as the King delights in : Thus wee , to entertaine and receive Christ the heavenly King , must cleanse our soules of all sin , we must put all iniquity farre from us , as a spot from our faces , a disease from our flesh , and a theefe from our house ; we must garnish all the roomes of the house of our soules , with spirituall ornaments , our understandings with spirituall knowledge , our wils with gracious liberty and freedome to embrace and chuse Christ , our imaginations with holy thoughts and medetations upon Christ , our affections with filiall feare to offend Christ , with lively faith to beleeve in Christ , with pure and fervent love to Christ , with heavenly joy and delight in Christ ; He that is most holy and gracious is most capable of Christ Iesus ; the soule which abides under the sway and power of prophanenesse cannot receive the Lord Iesus , the swaying presence of ungodlinesse , nullifies the gracious presence of Christ Iesus . No man receiveth Christ with true and sollid comfort in the Gospell , but only he whose soule is endowed with g purity and sanctification . 2. Speedily . The servant speedily opens the doore of the house when the Master knocks , and readily entertaines him . Christ is the great Lord and Master of the house of mans soule , at the doore whereof he knocks by the ministery of the Gospell , and man must speedily open to Christ so knocking , Behold ( saith Christ ) I stand at the h doore and knocke : the heart of unregenerate man is a doore shut , a hard , a stony doore : God and Christ are shut out , to this doore Christ knocks by the preaching of the Law , threatning destruction to him that will not open ; by the preaching of the Gospell , promising pardon to all that speedily and sincerely open ; by the rod of affliction and terrour of conscience on all that doe delay to open ; by the inward motion and powerfull operation of his Spirit on Gods chosen ; repairing and disposing their hearts to open to him : If any man ( saith Christ ) heare my voice , speedily without delay , unfainedly , without hypocrisie , humbly without disdaine , beleevingly , without unbeleefe , joyfully , without repining , and obediently without rebellion : If any man thus heare my voice , and open unto me , by understanding me and my will , by beleeving me and my promises , by loving me and my testimonies , by embracing me and my benefits , by dedicating himselfe to me and my service . I will come into him , I will make his soule my temple and holy habitation , I will enter into a neare and sweet communion with him , and I will sup with him , I will accept and delight in his knowledge , faith , repentance , and new obedience ; and he shall sup with me , I will communicate unto him justification , sanctification , peace , the joy of the Holy-Ghost , the heavenly treasure of all saving grace ; their blisse and happinesse is very great and comfortable , who give a full and speedy entertainment to Christ comming in the Gospell : It is a point of Christian and choisest wisedome ( according to the charge of the Prophet ) to i seeke the Lord while he may be found , and to call upon him while he is neare at hand : The Sunne of heavenly light which now shineth may set , and we be left in darknesse ; the Well of salvation now opened may be sealed up , and we perish with want of spirituall water to refresh us ; the gate of mercy now opened to us may be shut against us , Christ may withdraw himselfe , and refuse to be found of us ; the things belonging to our k peace may be hidden from us : It is just with Christ to withdraw himselfe from them that delay to receive him , Christ will be to them as a deafe man that heares not , in the day of their trouble and afflictions , who are deafe to Christ , and will not heare him in his Gospell , in the day of his mercifull visitation : O therefore l to day , if ye will heare his voice , harden not your hearts , behold m now is the accepted time , now is the day of salvation . Now while Christ is preached in the Gospell , salvation , pardonall mercy is offered , now if ever is the time to accept it ; therefore as Zaccheus n made haste , and came downe from the Sycamine tree , and received Christ into his house joyfully : So let us make haste and come downe , every man from all high thoughts of our owne worth , and joyfully receive Christ into the house of our heart . When Christ appeared unto Abraham in the plaine of Mamre in the forme of an Angell , and two other Angels with him ; it is said that Abraham o ranne to meet them from the tent doore , and hasted to his tent to make provision for them , he used all speed in their entertainment . Thus when Christ appeares in the Gospell , and comes to us by his Ministers , we should run from our tent doores , from our selves by Christian denyall , from the world by desertion , from our sinnes by mortification . Thus we should run to meet Christ comming in the Gospell , and hasten every man into his tent , into his heart , and there make all spirituall provision to entertaine him : The use of hast and speed in the entertaining of Christ comming in his Gospell , is more necessary and commendable then in any other undertaking . 3. Cordially , With much and fervent affection ; the heart is Christs house , where he must dwell , Christs throne where he must raigne , and the pallace whereinto he must be received ; the place of the Arke was not in a corner , but in the p midst of the Tabernacle , Christ must not be thrust into a corner of the soule , his dwelling must be in the midst thereof , in the heart of man , he must have the best and choisest roome of mans affection ; this Christ requires , My sonne q give me thy heart , not thy head barely to know me , nor thy memory nakedly to remember me , nor thy tongue formally to speake of me , nor thy foot onely to come outwardly unto me ; but thy heart to love and embrace me , to surrender and yeeld up all unto me . This was the Apostles prayer in the behalfe of the Ephesians , that r Christ might dwell , not onely in their care , or in the tongue , the outward roomes of the body , nor in the head , or memory , the upper roomes of the soule ; but in their heart , the middle and choisest roome of the soule of man : Our prayers are but empty and fruitlesse untill wee have prayed Christ into our hearts and affections ; Christ commeth in the Gospell as a King of mercies to pardon us ; as a bridegroome to marry us , and we must entertaine him with love , much , strong , and fervent love ; as a malefactor his King comming to him with a pardon , or the bride the bridegroome ; our love to Christ must be like the love of s Ionathan to David , a love passing the love of women ; our soule must be knit to Christ , as Ionathan seeing what David had done for Israel , in the overthrow of Goliah , his soule was knit to David : so we seeing what Christ hath done for us in the overthrow of Satan , our soules must be knit to Christ ; our soules must long for Christ , as the soule of Shechem t longed for Dinah , our soule must delight in Christ , as the soule of the rich in his treasure , and the soule of the bride in the bridegroome ; thus the Spouse expresseth her selfe , shew me O thou whom my u soule loveth , whom I love fervently , unfainedly , and with a longing desire to enjoy ; and in the banqueting house , in the ministery of the word she found her selfe w sicke of love , ravished with love to Christ . The entertainment of Christ into the heart is the glory of a Christian , as the entertainment of the King to a house is the glory of a Subject : This is the fulnesse of the soule , as the entertainment of the Sunne into the eye is , the fulnesse of the eye , the heart is an empty vessell untill Christ hath the possession of it ; this is the defence and safety of the soule , as the being of the Pilate in the ship , is of the safety of the ship ; the being of the keeper in the Castle , is the safety of the Castle ; the being of Christ in the ship in the stormy tempest , was the safety of the Disciples ; the being of Christ in the soule , is the safeguard of the soule in all the stormy tempests of trouble ; the soule where Christ hath no dwelling lyeth open to all the assaults of Satan . This brings the soule to a sweet communion with Christ in the Gospell , as Iehu said unto Iehonadab comming to meet him , x Is thy heart right as my heart is with thy heart , if it be give me thine hand , and he gave him his hand , and he tooke him up to him into the charet . Thus when we come to meet Christ in the Gospell , Christ looketh to the integrity of our hearts , if our hearts be right with Christ , and we give him the hand of faith , and the hand of love ; then he takes us up into his charet ; then he takes us to himselfe ; then he brings us into a neare , a sweet , and comfortable communion with himselfe ; the soule which doth not love Christ , hath neither cleare discerning of Christ , nor gracious fellowship with Christ . 4. Cheerfully . Old Jacob seeing the waggons which Joseph had sent to carry him to Egypt to bring him to himselfe , it is said his heart y revived . Man seeing Christ in the Gospell , comming by the labours of his Ministers , as by a charet , to take and carry him of from the world , to bring him nigh unto himselfe , and to the participation of his fulnesse , should have his heart revived , and his soule made cheerfull : Christ in the Gospell ministers all matter of rejoycing to his children ; in the Gospell Christ commeth as a z shining Sunne , and here we should rejoyce in him , as the eye rejoyceth in the light ; Here Christ commeth as a b King in his armies , and we should rejoyce in him , as the captive rejoyceth in him that commeth with warlike weapons to beat downe the prison , and set him free ; here Christ commeth as a c Physitian with healing in his wings ; and we should rejoyce in him , as the sicke in the Physitian that comes to cure him ; here Christ commeth as d Joshuah came to the Gibeonites , to rescue them from the Amoritish Princes ; and in him we should rejoyce , as the besieged City in him that comes to drive away their enemies : Here Christ commeth as a Master of the e feast in his banquetting house ▪ and in him we should rejoyce as the hungry stomacke in a feast of all varieties : Here Christ commeth as a f bridegroome in his letters , in his friend , in his voice , to wooe , and betroth us , and in him wee should rejoyce , as the bride in the letters , voice , and presence of the bridegroome ; superlatively sweet , and soule-ravishing are the comforts which Christ dispenseth by his word and doctrine ; he is altogether unworthy the name of a Christian that doth not joyfully entertaine Christ comming in the Gospell . 5. Humbly . Abraham entertaining the Angels g bowed himselfe to the ground . Man must entertaine the Lord Iesus in the Gospell , with all humility , meeknesse , lowly and reverent submission : Hee must prostrate himselfe , and all that is his at the feet of Christ ; he must be low and base in his owne eye and apprehension ; he must looke on himselfe as h dust and ashes , he that is most sensible of his owne vilenesse , is most capable of Christ Iesus ; he must i captivate his owne wisedome , and carnall reason ; he hath the most cleare and comfortable discerning of Christ in the Gospell , that is most apprehensive of the vanity of his owne wisedome . He that will be made wise unto salvation by the Gospell , must become as a k foole in his owne opinion ; he must deny himselfe that will acknowledge and embrace Christ , abase himselfe that will exalt and set up Christ , and be out of love with himselfe that will be in love with Christ ; he must discerne and feele his owne sicknesse , his owne poverty , his owne bondage , and emptinesse , that will receive Christ in the Gospell , as a Physitian to cure him , as a surety to make satisfaction for him , as a conquerour to free him , and as a fountaine to fill him . When David sent his servants , and communed by them with Abigail to take her to wife ; she arose and l bowed her selfe on her face to the earth , and said , behold , let thy handmaid be a servant to wash the feet of the servants of my Lord. When Christ communeth with us by his servants , the Ministers in the preaching of the Gospell , to take our soules to him to wife : We must rise up , with all lowly reverence , entertaine their message , receiving it as the Word of God , and not of man ; wee must bow our selves to the earth , humble and abase our selves very low , shewing all obedience to their doctrine , and ready to minister any service to their persons , as Saint Paul testifies of the Galathians , My temptation ( saith he ) which was in my flesh ye m despised not nor reiected , but received me as an Angell of God , even as Christ Iesus . I beare you record , that if it had been possible , ye would have plucked out your owne eyes , and have given them to me . Great is the love and reverence shewed by Gods children towards Christ and his Ministers in the Gospell . Christ is ever so much the more precious unto men , by how much the more they are abased in their owne sence and feeling ; Christs favour , dwelling , and communion , is onely with the soule which is truly n humble . 6. Chiefly . Christ is the highest King , and must have the chiefest roome in the heart of man , Christ excels all creatures , and must have preheminence above all others in the hearts of his receivers , o Dagon in the Philistines Temple fals before the Arke ; the creature , and whatsoever else in the heart of man , must fall before Christ ; all must be base and vile in comparison of Christ ; the Elders of Gilead bringing home againe Ieptha to fight for them against the children of Ammon , made him their p head . Man bringing home , and receiving Christ into his heart to fight for him against Satan , and his corruption , must make him his head , exalt him , and give him preheminence above all creatures . Christ is King of Kings , and must have preheminence in our obedience , as Kings have in the hearts of their loyall Subjects ; Christ is the husband of his Church , and must have preheminence in our love , as husbands have in the hearts of their chaste and loving wifes ; Christ is the pearle of choisest worth , and must have preheminence in our choise , and estimation , as the pearle with the Merchant above the drosse . Christ is the Sun of clearest and sweetest light , and must have preheminence in our understanding , as the Sun in the eye above other lights ; Christ is the surest , the most constant and loving friend , and must have preheminence in our delight and joy , as a friend hath preheminence in the joy of his friend above all strangers : He is farre from the true receiving of Christ , that doth not thus exalt Christ ; he doth very shamefully abase Christ that sets up any thing above Christ ; hee neither discernes the worth , nor tastes the sweetnesse of Christ in the Gospell , who makes not himselfe and all things to vaile and stoop to him . 7. Fully . Whole Christ must be received , we must entertaine Christ according to all his Latitudes , as all the points and lines are received in one Center , whole Christ must meet in mans heart , as in a Center : We must receive Christ in his person , as God and man in one person , as our onely Mediator , the only Jacobs ladder , by whom God and all blessings come downe to us , and by whom we ascend againe to God. We must receive Christ in his Attributes , in his wisedome , as a light to guide us ; in his power , as a rocke to support us ; in his truth , as a faithfull witnesse that never deceives us ; in his justice as a righteous Judge to awe us ; in his mercy , as a King of mercies to forgive us ; in his holinesse , as a fountaine of grace to sanctifie us ; in his righteousnesse , as a royall roabe to cloathe and cover us ; and in his love , as a bridegroome to marry us , and in his All-sufficiency as a fountaine to fill us . We must receive Christ in all his Offices , as a Prophet to instruct us , making Christs doctrine the compleat and only rule of our faith and obedience ; as a King to reigne and rule over us , wholly subjecting our selves to the Scepter of Christ Jesus ; as a Priest to sanctifie us , to expiate our offences , and make atonement for us , relying solely on Christs merits . We must receive him in all his Ordinances , in his word regenerating , renewing , reforming us ; in his Sacrament feasting , strengthening , sealing up his love , and the forgivenesse of our sin unto us : We must receive him in his Ministers , as a Prince in his Embassadors ; as a Bridegroome in his friends , in his members ; as a father in his children ; as a husband in his wife , in his precepts , as a King in all his Lawes obeying them ; in his promises , as a faithfull friend in all his words beleeving them ; in his gifts and dispensations , as a giver in his gifts , as a workman in his workmanship ▪ as the eye receiveth the Sunne in his light , and the ground the cloud in the raine , and dew distilling thereupon : Wee must receive him in our understandings as a light , in our wils as a Prince , in our thoughts as a treasure , in our affections as a Lord and Master , fearing him , as a sure foundation , building upon him , as a bridegroome being full of love towards him : The full receiving of Christ in the Gospell fils the soule with fulnesse of grace and consolation He that doth not universally receive Christ , doth not at all receive Christ : He that doth not surrender all truly , surrenders none to Christ : He that shuts Christ out of one roome of his soule , leaves his whole man to the possession of sinne , Satan , and the world . 8. Perpetually . Christ must be received once , and forever ; the Covenant between the soule and Christ is an q everlasting Covenant , a Covenant of wedlocke ; the Covenant between the husband and the wife is for ever , untill death ; the husband is the guide , delight , and object , the wifes love for ever , so long as life lasteth ; Christ must be received as the soules guide , and love for ever ; Christ must shine in the understanding as an everlasting Sunne , rule in the will as an everlasting Prince , possesse the soule as an everlasting dweller , and abide in the affections as an everlasting husband : The soule which truly receives Christ in the Gospell , is an everlasting lover of Christ ; as Hyram loved David r ever , an everlasting servant to Christ ; as the servant under the Law , which had his eare boared , abode a servant in the house s for ever ; as the land of Canaan was to Jacob and his seed an t everlasting possession , so must Christ be our everlasting portion ; we may not receive Christ and thrust him out againe , as sicke men receive a Physitian , and put him off againe as soone as the disease is put away ; as a besieged City receiveth souldiers , and turnes them off againe as soone as the siedge is removed ; as the Philistines received the Arke , and sent him away againe when Dagon could not stand before him ; as Amnon received Thamar and thrust her out of doores againe , hating her more then ever he loved her : Such are very base receivers of Christ , as receive him either for fancy , novelty , or constraining necessity . He is a very Philistine , that will rather thrust Christ from him , then suffer the fall of his Dagon , his base lust , or corrupt affection ; their love to Christ , when at the best was but fained , and counterfeit , which afterwards turnes to hatred : He is no u sonne , but a slave ; no Spouse , but a harlot , which abides not with Christ to the end . Having therefore once received Christ , to seweth Christ , retaine Christ in every estate , abide with Christ ; Man changes , as Ittai with David , w in life and in death . CHAP. V. THus of the manner of receiving Christ in the Gospell , the second thing is the medium , or meanes disposing and inabling us to receive Christ with rejoycing and thanksgiving . The meanes are these : 1. A full and through deposition and putting aside of all that is contrary to Christ . 1. there must be a deposition of sinne , all motes , distempers , and blindnesse being put away out of the eye , the eye joyfully receives the Sunne , ignorance and errour being put out of the understanding ; Christ the Sunne of Righteousnesse is joyfully received in our knowledge , the knowledge of Christ becommeth cleare and pleasant to the soule ; witherednesse and infirmity being removed from the hand , the hand readily receives the gift : Unbeleefe which wounds and withers the hand of faith , being removed from the heart , man cheerFully entertaines Christ , and is filled with x all ioy in beleeving ; rebellious , proud , and mutinous persons being put out of the kingdome , the King is joyfully entertained by the people ; pride , y imaginations , and every high thing which doth exalt it selfe against the knowledge of God being cast downe and brought into captivity to the obedience of Christ , Christ is gladly received ; strange love and strange lovers being put farre from the wife , the husband is cheerfully received by the wife ; the removall of strange lusts , and corrupt affections prepares the heart to a joyfull entertainment of Christ ; He that doth not sorrow for his sinne , cannot rejoyce in Christ ; He that doth not hate the former , can never love the latter ; He that doth not empty himselfe of the one , can never be filled with the other . The Jebusites told David , unlesse he tooke away the blind and the lame hee should not enter into the fort of Syon . Unlesse wee take away the blind and the lame , ignorance , infidelity , and all uncleannesse out of our soules , Christ will never enter into our hearts , we cannot receive Christ into our soules , the keeping in of sin is the keeping out of Christ ; the holding fast of corrupt affections , is the loosing of Christ Jesus ; as the Philistines keeping up of their Dagon wrought a removall of the Arke . 2. There must be a deposition of the world z in affection . We must not love it in a cogitation ; we must have no distracting thoughts about it ; in b estimation , we must not overprize , but esteeme it as a thing which is not ; in c inquisition , we must not seeke the things which are here below , as if our happinesse consisted in the finding of these things ; in d subjection , we must not be the servants of the world ; in e affiance , we must not build upon them ; in f rejoycing , we may not rejoyce in them . He that is married to the creature is divorced from Christ ; he that loves this hath no love to Christ ; he that is the servant of this cannot serve Christ ; therefore as Christ overthrew the g tables of the money-changers , and whipt the buyers and sellers out of his fathers house : so must we whip the love , thought , command , and delight of the world out of our hearts , that we may receive Christ ; it is a great unhappinesse to lose Christ for the gaine of the world ; it were strange folly in a woman to refuse a wise , a potent , beautifull , victorious , and noble Prince , and marry her selfe to a foolish , impotent , base , beggerly , and deformed captive . 3. There must be a deposition of our selves , we must lay aside our selves in respect of opinion , we must have very low thoughts of our selves in respect of delight and pleasure , we must not please our selves in our selves , but loath ourselves in respect of Love ; we must not love our selves , please , mind , and exalt our selves , but deny our selves ; in respect of trust , we must not trust in our selves , but be jealous of our selves , distrust our owne hearts , accuse and condemne our selves ; and in respect of the end , we must not intend our selves , propose our owne ends , but intend Christ , and the glory of Christ . Thus we must lay aside our selves , and empty our selves of our selves , that wee may receive Christ ; the empty vessell receives the liquor , there is no place for it in the full . 2. Holy , wise , and carefull preparation to the hearing of Christ in the Gospell . Elisha before he prophes●ed before Jehosaphat and Jehoram , called for a Musitian to play some sacred song , the better to appease his spirit , and put his mind in a quiet and heavenly frame , and then the hand of the Lord was upon him , and he prophecyed : Thus before we come into the presence of Christ , to heare , we should by some holy meditation , and fervent prayer , gather home our thoughts , take off our selves from the world , suppresse and put away the distemper of our spirits , worke our hearts into a holy and gracious frame and tempor , and compose our selves to heare ; so shall the hand of God he upon us in hearing , and we shall heare , and receive Christ with much joyfulnesse ; the preparednesse of the eye to see , of the care to heare , and of the pallate to taste , makes them joyfull in seeing , hearing , tasting ; the soules joy and comfort in hearing is ordinarily sutable to mans preparation . Man is ashamed and grieved to receive his Prince into a s●rded and filthy house ; but having his house clensed , garnished , and all things set in order , he is joyfull in the entertainment . Want of preparation is the cause of much discomfort , sadnesse , and dulnesse in hearing : Christ comming in the Gospell is very comfortably entertained by the soule which is duely prepared . 3. Sure and gracious interest in Christ . Beleeve in Christ , lay hold on Christ , select , and take Christ unto your selves , make him yours : As the Merchant sold all for the precious pearle in the parable , and made the pearle his owne : so sell all , put away all your sinnes , remove all worldly vanities , and interest your selves in Christ ; as the woman leaves her owne people , and her fathers house , to make another man her husband , thus , leave the world , your sinfull acquaintance , your corrupt and carnall customes , come off from them all , and apply your selves to Christ , espouse your selves by faith and love to him , and then your soules shall joyfully wait upon him in the Gospell ; as the Queene waits upon the King in his b palace , with joy and gladnesse ; as the bride doth joyfully heare the voice of the bridegroome ; thus the Spouse professeth her joy and comfort in Christ in the Gospell , his mouth , his word and doctrine , is most sweet , he is altogether lovely . There is the expression of her joyfull receiving Christ in the Gospell , this is my Beloved , and this is my friend ; there is the declaration of her interest in him ; Christ is ever more or lesse joyfull to the heart of man in the Gospell , according to mans assurance of interest in him ; he never feeles Christ a sweet and gracious comforter , that looks upon him in his word as a stranger . 4. Cleare and lively discerning , and apprehension of the dignity , worth , and excellency of Christ : He that hath a jewell and knowes not the worth of him , is nothing affected with him ; like Esops cocke , he rejoyceth more in a barley corne ; i ignorance of the worth of Christ takes away the soules delight and joy in Christ ; the wise Merchant knowes the worth of a pearle , and is much joyed at the finding of him ; the wise Christian knowing the price and worth of Christ , is much joyed when he meets with Christ in the Gospell ● the Spouse in Solomons Song sets forth her k apprehension of the beauty , worth , and excellency of Christ ; of his Godhead and manhood in one person ; of his glory , innocency , grace , mercy , and justice , of his preheminence and exaltation above all creatures , of his glorious kingdome , his unsearchable wisedome , his gracious and mercifull beholding of grieved sinners , his beauty and comelinesse to the eyes of faith , and concludes at length , his mouth is most sweet and altogether lovely ; His mouth , the doctrines , words , promises , comforts of his Gospell , are very sweet as the honey or the honey-combe ; strive then more clearly to discerne the worth of Christ , if you intend the increase of your comfort in Christ : The prophane l Gaderine that thinks more highly of his swine then of Christ never meets with joy in Christ . 5. Holy and gracious making use of Christ in the Gospell . The eye makes use of the Sunne , it sees by it ; the care makes use of the voice , it discernes what is spoken by it ; the thirsty traveller makes use of the fountaine , he quencheth his thirst with it , refresheth himselfe by it : And all these rejoyce , the eye in the Sunne , the care in the sound , and the thirsty in the fountaine , and in these they rejoyce because they make use of them . Make use then of Christ in his Gospell ; as a scholler doth of his teacher , learning heavenly wisedome ; as a sicke man doth of his Physitian , recovering spirituall health by him ; as a besieged City doth of their Captaine , feeling him casting downe the holds of sinne , and restoring thy soule to freedome ; as the wise man in the parable did of the rocke , build upon him ; the more use you make of Christ , the more comfort you shall find in Christ , Christ is both unprofitable and uncomfortable to him that makes no use of him , as a sealed Well , and an eclipsed Sunne . There is a price ( saith Solomon ) in the hand of a foole , but he hath not a heart to make use of him . We have Christ in the Gospell , a pearle of great price , and it is mans exceeding great foolishnesse not to make use of Christ Iesus . 6. Blessed and heavenly sence , and experience of Christs sanctifying and saving worke upon our soules in the Gospell . The influence and operation of the Sunne upon the earth in the Spring , makes it appeare very pleasant and joyfull ; the sence of Christs gracious worke upon the heart , glads the heart , he m brought me ( saith the Spouse ) into his chambers , that is , he revealed unto me the secret of the Lord , the secret worke of the Lord in the illumination of my understanding , in the regenerating of my heart , in the quickning of my soule , in the putting of a new nature upon me , in the pacifying of my conscience , and comforting of my soule , these are the chambers whereinto she was brought , the secret and blessed wayes of Christ with a gracious soule ; and what found she in these chambers ? how was she affected with this worke of Christ ? We will ( saith she ) be glad and rejoyce in thee , we will remember thy love more then wine . Experience of Christs gracious operation upon man makes the soule of man joyfull ; the more we feele the blessed working of Christ within us , the greater are our rejoycings ; Mans unsensiblenesse of Christ and his gracious dispensations , deprives man of Christs sweet and blessed comforts , CHAP. VI. THe third thing is Motivum . The inducements perswading to a ready and joyfull embracement and receiving of Christ comming in his Gospell , and spirituall kingdome , and to move our selves to this let us wisely consider , and seriously looke upon , 1. The condition of the creature without Christ . To him that receives not Christ , the creature , all earthly perfection and fulnesse is 1. an empty thing , it never filleth , never satisfieth , never contenteth him that hath it ; the more man drinks of this brooke , not drinking of Christ , the full and everliving fountaine , the more hee thirsteth ; the more he feeds on this , not feeding on Christ , the true bread of life , the more his hunger increaseth ; The soule which receives not Christ , like the horsleaches daughters in Solomon , is ever crying , give , give , and can never have enough : The fulnesse of the world without Christ is but a dry bone without marrow , an empty pit without water , a barren tree without fruit , like that in the Gospell which had leafe but no fruit , promising much to him that beholds it afarre off , but ministring no satisfaction to them that draw neare unto it ; emptinesse ever attends their greatest possessions who are strangers to Christ Iesus ; the soule is a vessell of that largenesse that none can fill it but Christ , in whom is all fulnesse ; the barren eares in Pharaohs dreame eat up the full , and the leane kine eat up the fat ; and when they had eaten them up , it n could not be knowne they had eaten them ; but they were still ill-favoured . Man that stayes upon the creature , and comes not to Christ , that entertaines the creature and not Christ , eats up the full and fat of the earth , and yet it cannot be knowne that he hath eaten , his desires and his hunger after it , are as great as ever ; he is nothing at all filled with it , his desires grow as his possessessions grow , the creature hath a power to inflame , but not to satisfie mans desire ; ordinarily the greatest worldly possessors are vexed with most insatiable desires ; of such the Lord saith , they shall not be satisfied , and their desire is enlarged as hell , and they can never have enough : The emptinesse of the creatures must make Christ the more precious in our apprehensions . Hagar seeing the emptinesse of her bottle , came readily for water to the fountaine ; the emptinesse of the creature should make us ready in comming unto , and cheerfull in the entertainment of Christ Iesus ; the gracious and through receiving of the Lord Iesus is the only way to satisfaction and fulnesse . 2. The creature to him that receives not Christ is an uncomfortable thing . The world without the Sunne is an uncomfortable dwelling ; the fulnesse of the world without Christ is an unquiet possession ; the waters of Marah without the tree were o bitter , the children of Israel could not drinke of them ; the greatest rivers , the deepest flouds , and most pleasant things of earthly abundance , are very bitter and distastefull without Christ ; Christ is the sweetner of mans earthly possession , as the honey-combe sweetned the Lyon unto Sampson ; the man that receives not Christ is in p straights , in perplexities , feares , doubtings , and great distractions ; in the fulnesse of his sufficiency , in the plenitude and presence of his greatest worldly abundance , his path is a way of snares , and his bed is a bed of thornes ; his abundance will not suffer him to q sleep , that doth not repose his soule on Christ ; his bread is bread of r sorrowes , that doth not feast and feed his soule upon Christ . Worldly abundance is a ſ snare entangling , an arrow piercing , a sword wounding , a tempestuous sea tossing , shaking , drowning them that possesse it , and possesse not Christ with it ; the greater possession , the greater trouble to him that receives not Christ in the Gospell ; It is not the having of the creature in the house , but the having of Christ in the heart , that ministers true peace and comfort . 3. The creature to him that receives not Christ , is an inthralling and inbondaging thing ; it takes away the liberty and freedome of the soule , it fetters and imprisons it , it makes a slave and servant of it ; Sampson doting upon , and inordinately applying himselfe to Dalilah , she cut off t his locks , delivered him into the hand of the Philistines , and made him their slave . Man that neglecteth Christ , that receives not Christ , that is not ravished with his beauties , is so enamoured with the creature , and so gives himselfe to the creature , that the creature ●obs him of the strength of faith , and spirituall love , and makes him a slave to himselfe and his owne lusts , the creature ever swayes in that soule like a tyrant , where Christ is not ; he that refuseth to be Christs Subject , makes himselfe the creatures slave ; therefore are they termed the u servants of Mammon , for their alienation from Christ and spirituall freedome , for their subjection and slavery under the world , and they are said to w serve their owne belly and not Christ . Most miserable and wretched is the soules bondage , which receives not the Lord Iesus . 4. The creature to him that receives not Christ , is a polluting and defiling thing , it makes the soule a very sinke , and cage of uncleannesse , a very den and dungeon of filthinesse ; as the Temple before Christ entred into it , was made a den of theeves . Exclude the housewife out of the house , and all the residue of goers and commers , and implements brought into the house make a foule house ; exclude Christ out of the house of the soule , and their going , and comming , and travell of the creature will quickly make a very uncleane and filthy soule ; Dinah went out from her fathers house to see the daughters of the land , and Shechem tooke her and defiled her ; Man steps aside , goes out from Christ , neglects and leaves Christ , abides not close with Christ , but sets his eye , his thought , his heart upon the creature , and the creature takes him , ensnares him , and shamefully defiles him ; it defiles his understanding with errour , dust blinds the eye of the body , the creature , the dust of the world duls and blinds the eye of the mind : The love of x money ( saith Paul ) is the root of all evill , y which while some have coveted after , they have erred from the faith : It defiles his thought , his thoughts are thoughts of iniquity , wasting and destruction , thoughts of injustice and oppression , thoughts of fraud and treason , thoughts of pride and selfe-admiration , thoughts of carnall confidence , and fleshly contentments ; it defiles the heart of man with covetousnesse : Thine eyes and thy heart ( saith the Lord to Jehoiakim ) are not but for thy covetousnesse , and for to shed innocent bloud , and for oppression , and for violence to doe it ; it defiles the affections with idolatry , and with spirituall fornication and adultery : the covetous man is an idolater ( saith Saint Paul ) and the adulterers and adulteresses ( saith Saint Iames to such as embrace not Christ , but the creature ) know you not that the love of the world is enmity with God , and that he that is a friend to the world is an enemy to God. The world fils that mans soule with most shamefull uncleannesse , that embraceth not the Lord Iesus ; therefore as Hagar seeing the emptinesse of her bottle , came readily to the fountaine ; as the mariner feeling the tempest and troublesomnesse of the seas , comes willingly to the haven ; as the Israelites feeling the cruelty of Pharaohs task-masters , and the insupportablenesse of his burthens , willingly embraced Moses ; and as the diseased woman feeling the loathsomnesse of her bloudy issue , and having experience of the vanity of all Physitians came gladly unto Christ : so we seeing the emptinesse , feeling the uncomfortablenesse , and knowing the inthralling and defiling nature of the creature without Christ , let us readily , willingly , joyfully , and thankfully receive and embrace Christ , that our soules may be freed , sanctified , and filled with all saving graces , and heavenly comforts . Experience of the vanity , trouble , bondage , and evils which attend the naked having of the creatures , should marvellously endeare unto us the Lord Iesus , and make his comming in the Gospell surpassingly sweet and welcome . 2. Let us throughly view and consider the state of man without Christ : Man not receiving Christ in the Gospell , hath no spirituall life , but is dead in sinnes , as the body is dead without the soule ; he hath no saving knowledge , but is in spirituall blindnesse , as he that is without the Sunne is in darknesse ; he hath no heavenly gift or grace , but is empty of all the fruits of the Spirit , as the branch which is separated from the vine , hath neither juice nor fruit ; he hath no Christian liberty , or freedome , but is a bondman to sin , Satan , and the world , as Peter lay in Herods prison , in fetters , and under the custody of the souldiers before the Angell came and freed him ; he hath no interest in Gods promises , but as Adam was shut out of the garden of Eden , so is man shut out of Gods Covenant , Gods promises are a sealed well whereof his soule drinks not ; he hath no garment of righteousnesse to cover him , no jewell of grace to adorne him , no spirituall treasure to enrich him , but is poore , blind , naked , miserable , and wretched : As the Egyptians were led away by the King of Assyria , prisoners , captives , naked , z barefoot with their buttocks uncovered to the shame of Egypt : so man without Christ is led away by the prince of darknesse , a spirituall prisoner , and captive , his soule bare , naked , uncovered to the shame of mankind ; he hath no holy and heavenly peace , but as the Disciples were tossed upon the tempest till Christ calmed the waters , so is man like the troubled sea , when it cannot rest , whose a waters cast up mire and dirt , untill Christ ministers comfort . Man without Christ is like a blind traveller that hath no guide to leade him ; like a dead man in the grave , putrifying in sinne , having none to raise him ; like an empty cisterne having no fountaine to fill him ; like a bondman having no ransomer to free him , like a woman in travell , having no midwife to help her , lik a sheep in the midst of wolves , having no shepheard to conduct and defend it , and like a besieged City in the midst of many enemies , having no wall to protect it , no captaine to fight for it : Miserable is mans condition that receives not Christ in the Gospell ; did man know and feele his unhappinesse without Christ , he would never be so regardlesse of Christ , never so carelesly let Christ passe , but would meet Christ where he commeth in his word , as the blind men went out , and stood by the high-way side where Christ was to passe , and cry after Christ as they did ; as the woman of Shunem hasted to the Prophet for the raising of her dead son , and laid hold upon the Prophets feet , and would not let him goe , untill he came with her , and raised her sonne againe to life : so would man hasten unto Christ , lay hold upon Christ in the Gospell , and bring Christ home into his heart , he would be at no rest untill Christ had raised , freed , purged , and comforted his dead , captived , polluted , and comfortlesse soule : He would as joyfully entertaine Christs comming in his Gospell to free him from the power of his corruptions , as ever the Gibeonites gladly entertained Ioshuah comming to rescue them from the Amoritish Princes ; it is mans unsensiblenesse of the misery of his owne condition , that causeth Christs comming to bee unwelcome . 3. Meditate the soules apprehension of God without Christ : God , who to the soules of them that savingly embrace Christ , is looked on , rejoyced , and delighted in , as a father for his love , as a gracious King for his mercies , as a sure and sweet friend for his comforts , as a loving husband for his amiable and soule-refreshing presence , as a shield for the defence , as a rocke for the supportment , and as a full fountaine for the satisfaction which he ministreth : This thrice blessed and gracious God is apprehended , considered and lookt upon , by him that doth not embrace Christ in the Gospell ; as a severe Iudge to condemne him , as an enemy full of displeasure against him , as a man of warre bending his bow , and whetting his sword to destroy him , as a rocke ready to fall upon him , and grinde him to pouder , as a tempestuous sea , ready to swallow him , and as consuming fire , and everlasting burning , ready for ever to consume and to destroy him . Very dreadfull , and soule-amasing , and frightening is mans meditation and apprehension of God , that doth not savingly apprehend him in Christ , such a man flies from the thought of God , the voice of God , and the presence of God , as Adam fled into the thicket , as a silly sheep flies before the Lyon , a guilty malefactor before the hue and cry , or a Partridge before the Hawke . This makes them cry to the hils to b cover them , and to the rocks and the mountaines to fall upon them , to hide them from the day of the Lord , and the wrath of the Lambe . God lookt upon without Christ Iesus , is the terrour of all terrours to a guilty soule , and accusing conscience . Were men truly apprehensive and sensible of the wrath of God without Christ , their soules would be at no rest untill they had assured interest in Christ ; the fiercenesse and terrour of God against sinners , doth exceedingly endeare and sweeten the Lord Iesus to the soules of his faithfull servants , had we frequent and right consideration of the terriblenesse of God without Christ Iesus , Christs comming in the Gospell would be unspeakably joyfull . 4. Looke upon the frustration of all the Ordinances of God , and labours of Gods Ministers by mens not receiving of Christ in the Gospell . He that doth not receive and embrace Christ preached in the Gospell , annihilates all the labour of Gods messenger ; had not Rebeckah received Isaac to husband , she had frustrated all the labour of Eleazar the servant of Abraham : If we receive not Christ to husband , we frustrate the labour of the Ministers , the Lords servants . Should not c Abner have brought about Israel unto David , he had lost his labour , his communication with the Elders of Israel , and his speaking in the eares of Benjamin had been in vaine . Thus all our preaching , all our speaking in the cares of men is in vaine , if they be not brought about to Christ ; if they doe not truly subject themselves to Christ , if they receive not Christ as their spirituall King ; for what is the end of our preaching , but to d espouse you to Christ , to worke you to the receiving and embracing of Christ , as the husband of your soules ; and to present you as a chaste virgin unto Christ ; besides all your hearing , all your attendance upon the word is vaine , it is all hypocrisie and vaine ostentation if you receive not Christ . e Iacobs sonnes had gone to Egypt in vaine , if they had returned empty handed , and not carried home provision with them . You come to the Well in vaine , if you drinke not , if you carry home no water with you : you come to Gods house , to Gods treasury , to the wels of salvation in vaine , if you returne empty hearted ; if you receive not , if you carry not home Christ with you in your hearts , all your labour is lost : The temporall curse denounced on the people by the Prophet Haggai , is in a spirituall sence fulfilled in such : Ye f have sowne much and bring in little , ye eat but ye have not enough , ye drinke but ye are not filled with drinke , ye cloath you but there is none warme , and he that earneth wages , earneth to put it in a broken bag with holes . Thus in this case , much is heard , much spirituall seed is sowne , but little or no fruit is reaped ; they eat much , they heare much , but there is no spirituall filling , their worldly thirst is not quenched , their soule is not satisfied in Christ ; there is no warmth , no love , no zeale for Christ , no burning of heart in hearing , no fervency in supplication ; all that the Minister hath provided and dispensed for the soules enrichment , it is all put in a broken bag with holes , it is all lost , it runnes out as fast as it is powred in ; if we recive not Christ in the Gospell , all our hearing is worth nothing . 5. Meditate upon the dignity , excellency , utility and comfort of receiving and embracing Christ in the Gospell . 1. Christ received in the Gospell , giveth life unto the soule : Hee quickned Lazarus by his corporall voice accompanied with the power of his God-head ; he quickeneth the soule by his Evangelicall voice attended with the lively operation of his Spirit , the Gospell is the externall instrument and meanes by which Christ liveth in the soule ; therefore is the Gospell called the word of g life , revealing and effecting life in Gods chosen ; Christ hath in himselfe all life , our life is hid in Christ , as the life of the branch is hidden in the roote , and he that h hath the sonne hath life ; hee that hath the Son in the Gospell , as in the seed of his regeneration , as in the instrument of his conversion , as in the warlike weapon , by which are throwne downe all the strong and mighty holds of Satan , as in the Scepter , by which Christ doth sway within him , and bind , and bow his heart unto subjection ; He that hath Christ in his heart by faith , and love , as a root of life living in him , as a fountaine filling him with his fulnesse , as a King sitting up his throne within him , as a bridegroome betrothing himselfe unto him , he hath life ; but he that hath not the sonne hath not life : The evill of neglecting Christ in the Gospell is no lesse then eternall death and destruction . 2. Christ received in the Gospell giveth light , spirituall , heavenly , and comfortable light ; the receiving of the Sunne giveth light to the body , the receiving of the Sun of Righteousnesse giveth light to the soule ; he that doth not embrace Christ in the Gospell hath no light but all darknesse within him . 3. Christ received in the Gospell giveth health , health of soule : Here he commeth with i healing in his wings , the Angell in k Bethesda cured the bodily impotent , in the Gospell Christ cureth them that are spiritually diseased , here he openeth the eyes of the understandings which are blinded , strengthens the hand of faith which is withered , rectifies the feet of the affections which are crooked , purgeth away the leprosie of the soule which is defiled , Christ by the Gospell as by a spirituall Iordan , works many blessed cures upon the soules of Gods people . 4. Christ received in the Gospell giveth honour . He makes them that receive him in the Gospell , the l sonnes of God by adoption ; the friends of God , by revelation of the will and mind of God unto them ; heires of God for that incorruptible inheritance whereof he makes them partakers ; the Lords free-men , free from the guilt and punishment of sinne , free from the power and dominion of sinne , free from the tyranny and captivity of Satan , free from the curse and rigour of the Law , and free to serve God with an ingenuous and free spirit ; Kings and Priests to God , for their dignity and dominion , and for their holy and gracious consecration unto God ; high and excellent is the honour which Christ communicates to them that truly receive him in the ministery of the Gospell . 5. Christ received in the Gospell giveth riches , m unsearchable riches , riches which the wit of man cannot find out , incomparable riches , to which all the riches of the earth is not to be compared , that knowledge , faith , and love , which is farre more excellent then the gold that perisheth . The poorest Lazar receiving Christ in the Gospell , is endowed with greater riches then the wealthiest Dives in the world not embracing him . 6. Christ received in the Gospell giveth prosperity , the Arke received into Obed-Edoms house caused all that he had to prosper . Crist received into the soule maketh the whole man prosperous ; he makes him prosper in hearing , in prayer , in meditation , in the use of all Gods Ordinances ; as the tree prospers that is planted by the waters side ; he makes him prosper in all his undertakings , whatsoever he doth shall prosper , all the affaires of soule and body are made successefull and prosperous through the blessed presence of Christ Iesus : He makes him prosper in the inward man , making him victorious over all his corruptions , replenishing him with all heavenly fulnesse , communicating to him peace and reconciliation with God , and tranquillity of conscience : He that receives the Lord Iesus , like Joseph hath the Lord n with him , and is a prosperous man ; Mans not embracing Christ Iesus exposeth him to all plagues and curses , in his soule , in his body , in all his services , all blessing attends the holy and gracious embracement of Christ , all curses follow the prophane refusall of Christ . 7. Christ received in the Gospell sweetens and sanctifies all afflictions , the tree sweetened the waters of Marah , Christ takes away the bitternesse of affliction from the soule which beleevingly entertaines him , he makes them see light in darknesse , he sends them water out of the hard and stony rocke , he gives them honey out of the belly of Lyons , Meat out of the Eater , and sweet out of the sowre , he makes them sing in prison , he makes them glory in tribulation , he turnes the fiery furnace into a Paradise , he so takes away the evill of affliction that it doth no more harme them , then Nebuchadnezzars fire did the three children ; his affliction that enjoyes Christ in the Gospell , is more pleasant and joyous then the carnall mans peace that shuts his heart against Christ , peace without Christ is full of trouble , trouble with Christ is full of consolation . 8. Christ received in the Gospell giveth comfort , holy , sweet , and sure comfort . In the Arke was the pot of Manna , in Christ is the treasure of all true comfort . Christ in the Gospell makes a feast for his faithfull receivers , a feast of o fat things , of wines on the lees , of fat things full of marrow , of wines on the lees well refined : Of all comforts such have most fulnesse and sweetnesse as are ministred by Christ Jesus , all others like Iobs friends prove miserable Comforters , if Christ doth not comfort us ; Christ received in the Gospell comforteth the soules of his servants , as a nurse her children feeding them , as a Physitian his patients healing them , as a mercifull King his delinquent , and humbled subjects , pardoning them , as a teacher his schollers , filling them with heavenly wisedome , as a Bridegroome his Bride , speaking graciously to them , making them sensible of his love towards them , replenishing them with strong p and everlasting consolation ; his estate is of all mens the most joyfull , who hath the most full and sweet enjoyment of Christ in the Gospell . Perplexities , distractions , and convulsions of soule and conscience are infallible attendants of the neglect and refusall of Christ Iesus , he that shuts his eyes against the Sun abides in darknesse , he that shuts his heart against Christ abides in heavinesse . 9. Christ received in the Gospell giveth satisfaction : The Sunne satisfieth the eye with light , the fountaine satisfieth the thirsty with water , the pearle satisfied the Merchant in the parable with treasure , Christ in the Gospell satisfieth the soule with wisedome in the understanding , with holy and sweet meditations in the mind , with the sence of his love in the heart , with the treasure of spirituall gifts in the affections , with sure and blessed peace in the conscience . He that rightly possesseth Christ in the Gospell , may say as Iacob did , I have enough . Christ in the Gospell is a living spring , he that drinks of him shall thirst no more : He is an al-sufficient portion to them that enjoy him ; he that seeks contentation with the neglect of Christ in his Gospell , seekes for water to quench his thirst in a broken cesterne : The soule is restlesse , and never truly contented untill Christ is enjoyed ; the house without the husband seemes an empty place to the wife ; the world without Christ proves an empty thing to the soule . 10. Christ received in the Gospell is an abiding substance to the soule , he is an q everlasting father , he will never forget us , he is a husband r for ever , he will never cease to love us , he is a faithfull friend loving ſ at all times ; his love is a Sunne that knowes no setting , his gifts are t without repentance , his grace an immortall seed that never dyes , a well-spring springing up to life everlasting : All that is without Christ is full of vanity and changes , only Christ is a possession of everlasting continuance , the meditation of all which should sweetly allure and draw us , graciously dispose and frame us , and mightily perswade , and move us to give Christ a joyfull welcom comming to us in his Gospell . 6. Fastening our frequent and most serious thoughts upon the brevity and vanity of the life of man. Man hath no abiding City here , he flourisheth like Ionahs gourd in an evening , and is smitten and withered in the morning ; Death like the waters of the red sea drownes all , onely Christ makes a safe passage through death , for his Israel , for all that receive him ; the Arke divided Iordan , and Israel went dry , and safe over to Canaan ; Christ makes a ready way for all that beleevingly entertaine him , through the horrours of death , to the heavenly kingdome ; death like the deluge spares none , as Noah therefore betooke himselfe to the Arke , and was preserved , so let us betake our selves to Christ , that we may be preserved from the second death ; all they who were out of the Arke perished in the waters , all they that are out of Christ will perish in the deluge of Gods vengeance , the Lord Jesus is the soules onely refuge and deliverance . u Behold ( saith the Lord by Moses in another case ) to morrow about this time , I will cause it to raine a very grievous hayle such as hath not been in Egypt from the foundation thereof untill now . Send therefore now and gather thy cattell , and all that thou hast in the field , for upon every man and beast that shall be found in the field , and shall not be brought home , the hayle shall come downe upon them and they shall dye : He that feared the word of the Lord among them made his servants and his cattell flee into the houses , and he that regarded not the word of the Lord left his servants and his cattell in the field , and they were all smitten and died . Thus in this case behold to morrow , ere long , very shortly , the Lord will cause a mighty raine , he will raine downe snares , fire and brimstone , and an horrible tempest , send therefore now and gather your soules , your selves , your friends , husbands , wives , children , servants , kindred , and neighbours unto Christ , get yee interest in Christ , hide your selves by faith , and love in Christ , for upon every soule of man that shall not be found in Christ , upon every parent and childe , husband and wife , master and servant , young and old , bond and free , that shall not be brought home to Christ , the haile , fire , and brimstone of Gods wrath shall come downe upon them , and they shall dye , both the first , and the second death ; and now I know that he that feares the word of the Lord among you , will flee to Christ , give all diligence to receive and entertaine Christ , to get a sure and blessed interest in Christ ; but he that regards not the word of the Lord will stay in the field , abide in the service , way , and practise of the prophane world , and be for ever destroyed , for there is no salvation out of Christ ; He is the resurrection and the life , and our life is hid with him in God ; therefore let us say with Augustine , let all these things perish , let us let passe all these vaine , and empty things , and let us betake our selves to the onely inquisition of those things which have no end , let us betake our selves to Christ who is the same , yesterday , to day , and for ever ; He like Noahs Dove will bring us an Olive branch of peace , when all the comforts of the creature are drowned ; he will stand by us , and defend us as Shamma , one of Davids worthies stood , and defended the field when all the residue fled from it . When all worldly staffes , and stayes , pillars and supporters , leave us and stay behind us , then as Isaac went up to the Mount with Abraham , so will Christ goe up with us , and present us with acceptance , with great joy and gladnesse in God his fathers presence ; and let the remembrance and thought of these things sweeten and make exceedingly joyous Christs comming among us . CHAP. VII . ANd let us declare and manifest the truth of Christs welcome , and our joy at Christs comming by our prepared , humble , and hearty receiving of Christ , according to the charge of the Psalmist , Let us w lift up the gates and doores of our hearts from the creature , and all things here below , let us remove the bolts and bars of infidelity , obstinacy , pride , security , and selfe-love ; and let us by faith , love , repentance , and humble obedience , open the doors of our hearts , that Christ the King of glory may come in . As the x Minstrels , and other people , were put forth out of the Rulers house , and Christ received , that his dead daughter might be raised to life . Thus let us put out of the doores of our hearts , all carnall joyes , and fleshly lusts , that Christ may enter into , and minister the life of grace to our soules ; let all give place to Christ , that Christ may have the full possession of us , and worke effectually within us . 2 Let it appeare that Christ is welcome by our garnishing our hearts with all spirituall ornaments , sutable , and fit for the entertaining of Christ , putting our hearts into such a gracious frame and temper , that Christ may take pleasure in us : The gate of the Tabernacle was very costly and glorious , having a hanging made for it y of blew , purple , skarlet , and fine twined linnen wrought with needle-worke , the pillars for the hangings being overlaid with gold , and their hookes of gold , to shadow out , and signifie the making glorious of the hearts of Gods elect by faith , and other gifts of the Spirit , to entertaine Christ the glorious King. 3. Make Christs welcome apparant , by offering your selves to Christ ; the wise men rejoyced in Christs comming , and they fell downe and worshipped him , opened their treasures , and z presented to him gifts , gold , frankincense , and myrrh . Thus let us rejoyce in Christ comming in the Gospell , fall downe before him , make the whole man vaile and stoop to Christ , and to him let us offer the gold of a pure heart , the frankincense of holy and humble prayer , and the myrrh of patient suffering , and bearing Christs crosse to him , let us yeeld our a bodies , soules , and all our substance , as a holy and acceptable sacrifice . 4. Manifest every man Christs welcome by exalting Christ above every thing in your heart , doe not set him as Jesse did David b behinde the ewes , but set him as Pharaoh did Joseph , above all his Nobles , and over all his land ; allow him universall and absolute jurisdiction over the whole man , cut off whatsoever doth rebell against him . 5. Declare Christs welcome by your love to him , as to the bridegroome of your soules , by your faith and dependance upon him , as upon your onely rocke , and sure foundation , by your full and through-conforming your selves to his statutes and testimonies , as to that which is the light of your feet , the lanthorne of your paths , and the delight of your soules , and by a holy and gracious acquiescence in Christ , as in the Counsellor in whom is all wisedome to direct ; as in the King , in whom is all authority to command ; as in the rocke , in whom is all strength to support ; as in the fountaine , in whom is all fulnesse to satisfie us , Christ will not be pleased with a verball , he will have a reall entertainment ; with Judas to kisse Christ with our lips , outwardly to give him faire words , and secretly to nourish treason and rebellion in our hearts against him , is a cursed welcome . With Joab to salute Christ with one hand , and stab him with another hand , as Joab at once saluted and slew Abner , to salute Christ by an outward and open profession , and to stab him by a corrupt and dissolute conversation is very unseemly , shamefull , and dishonourable for any Christian . Let therefore our spirituall , universall , cheerfull and constant subjection unto Christ declare the truth and joy of Christs welcome unto us . If we rejoyce not in Christ , if Christ comming in the Gospell be not welcome , Where is our knowledge of Christ if we rejoyce not in Christ comming in the Gospell ; the blind eye hath no joy in the Sunne , but to the seeing eye the light is sweet , and It is a pleasant thing to behold the Sunne ; to the ignorant Christ is nothing joyfull , but to them that have the eyes of their understanding opened , Christ is very pleasant , he is in their eye the fairest of ten thousand , o to them the knowledge of Christ is pleasant , to him that knowes the Wisedome of Christ shining into his heart , and making him wise unto salvation , to him that knowes the death of Christ , mortifying his lusts and corrupt affections , the resurrection of Christ spiritually reviving and quickning him , to him that knowes the righteosnesse of Christs cloathing , and justifying him , to him that knowes the blessed presence of Christ encouraging him , to him that knowes the Al-sufficiency of Christ satisfying him , to him that knowes the gracious dispensation of Christ , ministring the sence of his love and peace to him ; to that man Christ is welcome in the Gospell . Mans ignorance deprives him of all Christs comforts . 2. Where is our love to Christ , if Christ be not welcome ? David loved Jonathan , and Jonathan was very pleasant to him . Old Jacob loved Joseph , and his spirit revived when he saw the waggons which Joseph had sent , he was very glad that Joseph was alive , I will goe ( saith he ) and see him before I dye : Christ is very pleasant to him that loves him , it is a reviving of heart to such a man to heare of Christ , he will surely goe , and see Christ in the Gospell ; Love to Christ , and joy in Christ are inseparable companions , in all the Friends of Christ , David was a man of love to God , a man of sweet and strong affections : He useth many feeling and lively expressions hereof , and his joy was sutable to his love ; he was d glad to goe up to the house of the Lord , he rejoyced in praysing God , e My lips shall greatly reioyce when I sing unto thee : He rejoyced in visiting the house of God , he went to the house of God with the f voice of ioy and praise , with the multitude that kept holy day ; He rejoyced in the understanding , meditation , and service of God ; he rejoyced in the Way of Gods testimonies as much as in all riches . g He is no friend of Christ that doth not rejoyce in Christ ; he is no lover , that is not a joyfull receiver of Christ in the Gospell : His pretence and profession of love is not reall , but counterfeit and hypocriticall . How canst thou say thou lovest me ( said Dalilah once to Sampson ) h when thy heart is not with me . Thus how can man say he loves Christ , when his heart , the joy and delight of his heart is not with Christ ; how is it possible man can love Christ , and yet Christ be unwelcome ; Christs unwelcomnesse to man in his Gospell , proclaimes the enmity of mans heart against him . Where is our faith in Christ , if Christ be not welcome ? doe we chuse and single out Christ to our selves , to be our Mediatour and Saviour ? Doe we build on Christ as on a sure rocke ? Doe we apprehend and take Christ by the hand of faith into a spirituall wedl●cke , as the husband of our soules ? Doe we make Christ our treasure , our crowne , our royall roabe of righteousnesse ? Doe we by the bucket of faith draw waters of salvation out of Christ , as out of a living fountaine ? and yet not rejoyce in Christ , not bid him joyfully welcome , it is impossible : A beleeving apprehension is comfortable , an unbeleeving apprehension ministers no rejoycing . It is recorded of Jacob , that his sons telling him Joseph is yet alive , and he is Governour over all the land of Egypt . Jacobs heart fainted , for he ● beleeved them not , afterwards beleeving , he much rejoyced ; but now , not beleeving , his heart fainted . Thus man hearing of Christs life and kingdome , hearing him preached in the Gospell , as the Author of life , and King of Kings , and Lord of Lords , hearing great and glorious things spoken of Christ , and his heart fainting , his soule sad , dull , troubled , and not solaced with it , that man beleeves not , for the soule is filled with all ioy in beleeving . Where is our pricing of Christ ? He that doth not rejoyce in Christ comming in the Gospell , hath a very low esteeme of Christ : The Spouse had a high esteeme of Christ surpassing all creatures , and her soule was ravished with love to him , and with joy in him : The Merchant in the parable prized the pearle above all that he had , and as he highly prized it , so he was glad when he found it : Did we prize Christ as the hungry prizeth food , the sicke health , the captive liberty , the rich his treasure , the King his crowne ; we could not but rejoyce in Christs comming as people in a famine rejoyce in the comming of the harvest , sicke men in restoration of health , captives in a Jubilee , and the rich in his treasure ; the true valuing of Christ makes his comming in the Gospell matter of more rejoycing , then the comming of all the fulnesse of the world . Where is our taste and rellish , our sence and feeling of Christ , if we rejoyce not in Christ comming in the Gospell ; the taste of wine rejoyceth the thirsty , the taste of meat rejoyceth the hungry : He that hath no joy in Christ , hath no taste of Christ ; Christ is not unto him as Isaacks venison was to him , k savoury meat which his soule loved . The things of God are unsavoury unto such ; but the soule which doth rellish Christ , which tasteth how good Christ is , doth abundantly rejoyce in Christ ; to him Christs l good oyntments , his saving gifts and graces , are savory , ; are tasted , perceived , felt , like good oyntments , with great joy and revivement of heart ; and his name is as an oyntment powred forth , the doctrine of his grace , the name of his wisedome , in opening his fathers counsell ; the name of his merit in purchasing mans salvation ; the name of his mercy , in pardoning mans sinne ; the name of his righteousnesse in justifying mans soule ; the name of his love in embracing and solacing mans heart ; this is an oyntment powred out , this in the preaching of the Gospell casteth a sweet savour , as oyntment doth in the powring forth , as the breaking of the boxe of oyntment in the Gospell , and powring it upon Christs head , filled the house with the m savour thereof : so the opening of Christ in the Gospell , giveth a sweet savour to the hearts of all Christians . The true receivers of Christ find a very sweet , and blessed , a very gracious and soule-refreshing taste in Christ . And as we professe our selves to be schollers in Christs schoole , servants in Christs family , members in Christs body , subjects , friends , and Spouse of Christ ; so let us rejoyce in the comming of Christ , in his Gospell , as a traveller rejoyceth in the comming of the Sunne to guide him , as the subject rejoyceth in the comming of the King to honour him , as the captive rejoyceth in the comming of the ransomer to free him , as the sicke rejoyceth in the comming of the Physitian to cure him , as the childe rejoyceth in the comming of the nurse to feed him , and as the bride rejoyceth in the comming of the bridegroome to marry her : In him let us rejoyce as in the Sun enlightening us , as in the friend solacing us , as in the shield defending us , as in the King honouring us , as in the treasure enriching us , as in the jewell adorning us , as in the fountaine filling us , and as in the paradise of our most choise and everlasting pleasures ; and in the joy of our soules let us say , Blessed be he that commeth in the name of the Lord. CHAP. VIII . DAvid did not onely rejoyce in the Arke , and dance before it in testimony of his joy , but did also erect and set it up in the n midst of the Tabernacle : Every man that doth indeed rejoyce in Christ , every man to whom Christ is truly welcome , doth desire and endeavour the exaltation of Christ , the setting up of Christs kingdome , the welfare of Christ and his Gospell ; therefore the people here say , Blessed is he that commeth in the name of the Lord ; not only by way of exaltation and rejoycing in Christs comming , but also by way of exoptation and wel-wishing , heartily desiring the welfare and prosperity of Christ , his kingdome , and Gospell , Blessed be he ; furnished be he , with the greatest and choisest wisedome , righteousnesse , prudence , mercy , power , fortitude , and courage for the administration of his kingdome and people ; successefull be he , in the promulgation and preaching of his Gospell , in the gubernation of his Church and children , in the dissipation of all adversary powers ; victorious be he in the subjugation and conquest of his enemies ; glorious be he in the conversion of sinners , in the multiplication and increase of his holy and loyall subjects ; beautifull and amiable be he , in the eyes of all persons ; Let his Gospell shine like the Sun from the one end of heaven unto the other ; Let his name be as an oyntment powred out , casting a sweet smell throughout this great house of the world ; to him let all the Kings and kingdomes of the earth vaile and stoop , become truly obedient and subject . This is the prayer , desire , and endeavour of all that rejoyce in Christ aright , teaching us , That , It is the duty of all people unfainedly to desire , and earnestly to endeavour the welfare , promotion , and advancement of Christ , his spirituall kingdome and Gospell . David and o all the house of Israel joyned together in erecting and setting up the Arke in the Tabernacle , Kings and Subjects , Masters and servants , parents and children , the people of every calling and condition should unite their forces , their hearts and hands , their counsels and tongues , their affections and endeavours to set up Christ , to advance his Gospell , to honour and enlarge his kingdome : This was shadowed in the building of the Temple ; to the building thereof concurred Solomon and his servants Hyram of Tyrus , and the Sydonians , p who did hew the timber for it ; to the building of the Church of Christ , to the setting up of Christ and his Gospell , there should be an universall , unanimous , full and sweet concurrence of men of all nations , of Kings and subjects , of Lords and servants , of Ministers and people , every man in the place and calling wherein God hath set him , according to the gift and endowment which God hath bestowed on him , must concurre in his prayers and endeavours , to advance the honour and kingdome of Christ Jesus . This was also figured in the neighbouring Kings payment of tribute unto Solomon , desiring his friendship , and by variety of gifts and presents making their peace with him . All people comming from all the Kings of the earth to heare his wisedome ; the whole as in a shadow , presignifying mens payment of the spirituall tribute , of feare and reverence , faith and obedience , love and thankfulnesse unto Christ ; their entring into a Covenant of peace with Christ , their seeking of the love and friendship of Christ , their attendance upon the Gospell to heare and learne Christs wisedome , their dedication of themselves and their substance to the service of Christ , their spirituall subjection unto Christ , and their holy and gracious endeavours to make the name of Christ glorious . This was foretold by the Psalmist , q they that dwell in the wildernesse shall bow before him , and his enemies shall licke the dust , they shall humble themselves under the mighty hand of Christ , they shall acknowledge and receive him as their Lord , they shall feare and reverence him as their King , they shall vaile and bow to his scepter , they shall put themselves and all that is theirs under Christ , they shall give themselves to the exaltation and setting up of Christ : The Kings of Tharsis and of the Isles shall bring presents , the Kings of Sheba and Seba shall offer gifts ; they shall consecrate their abilities to Christs service , they shall communicate of their substance to the maintenanne of Christs Church and Ministers , to the preservation and increase of Christs kingdome . All Kings shall fall downe before him , all nations shall serve him . All shall adore and serve him as their King , all shall exalt and honour him , as loyall subjects their heavenly Soveraigne ; all persons from the highest to the lowest must serve the Lord Jesus , and study to make him glorious ; grace works obedience in the hearts of Princes , as well as in the hearts of beggars : The Sun as well as the stars did obeysance unto Joseph in his vision ; Kings as well as inferiour persons , doe ob●●●ance unto Christ under his kingdome and Gospell . r The foure and twenty Elders in Saint Johns vision , fell downe before him that sate on the throne , and worship him that liveth for ever and ever , and cast their crownes before the throne . Godly Kings and Governours cast their crownes , their dominion , dignity , power , honour , and jurisdiction , and all that they have before Christ , they make all serviceable to the exaltation of Christ and his kingdome . This was like prophecyed by the Prophet Esay , the ſ abundance of the sea ; multitudes of men dwelling in Islands , shall be converted unto thee , shall be gathered unto the Church and kingdome of Christ , and the forces , great troupes and companies of the Gentiles shall come to thee , shall be joyned to the people of God , embrace their Religion , and enter into a sweet and gracious fellowship with them : They shall bring gold and incense , they shall contribute liberally to the maintenance of the Gospell , and Christs poore members , they shall dedicate their earthly abundance to Christs service , and they shall shew forth the praises of the Lord , they shall be very industrious and studious to make the name of the Lord Jesus glorious . The sonnes of strangers shall build up thy wals , become members in thy house , and fellow-helpers in thy worke , and their Kings shall minister unto thee , shall serve Christ and labour the welfare of his Church and kingdome . The glory of Lebanon shall come to thee , there is nothing so excellent which shall not put it selfe under Christ , and be made serviceable to his Gospell and kingdome ; and thus our Saviour taught his Disciples to pray , that Gods kingdome might t come , that the Gospell might be preached , and men filled with the light thereof , As the aire is filled with light upon the comming of the Sunne ; that the Holy-Ghost might be powred out , and the hearts of men inspired with the knowledge , love and obedience of the truth ; that all the lusts of men , the impediments of Gods gracious kingdome in the soule of man might be crucified , and utterly extinct ; and that God might universally , spiritually , and fully reigne in the hearts of men , all the weapons of their rebellion laid aside , and their soules brought into a gracious subjection ; and it is the Apostles charge , pray that the word of the Lord may u run , have a free and a speedie passage , running as the Sun , shining to all the corners of the world , and running as the rivers , to water the earth , and be glorified by the pure and powerfull preaching of it , by the holy and gracious working of it , by the ready and cheerfull entertainment of it , and by the holy and humble subjection of the soules of men under it : Mans obedience makes the word very glorious , and the free and speedy passage , and powerfull working of the Gospell , should be earnestly prayed for by the Lords people ; this is the charet on which Christ rideth in spirituall triumph ; this is the scepter by which he swayeth in the soules of his chosen , and the welfare of this doe all the friends and welwishers of Christ much desire , and with great earnestnesse endeavour , w gird thy sword upon thy thigh ( saith the Psalmist in the person of the faithfull unto Christ ) O most mighty , shew thy selfe in thy word and Gospell like a mighty man of warre , fully armed , to mortifie the lusts , to humble the soules , and to bring into subjection all the thoughts of thy servants , and doe this in thy glory and in thy maiesty , make thy selfe appeare dreadfull , and glorious , by the powerfull and gracious effects of thy Gospell , and in thy majesty ride upon the word of truth , the Gospell of salvation , prosperously . : Be thou successefull in the preaching of the Gospell , for the speedy and universall manifestation of it to all people , for the profligating and putting to flight of all false doctrines and corrupt worship , as the Sunne doth dispell the clouds , and Aarons rod devoured the Magitians serpents ; for the reclaiming and gathering home the soules of men , as the shepheard gathereth home the sheep by his voice ; for the healing of the diseased soules of men , as Bethesda healed the diseased bodies ; for the setting up of thy throne in their hearts to raigne and rule within them , as a King reigneth in his Throne . Christs blessed successe in the ministery of the Gospell , is both the wish and prayer , joy and labour of all that love him . He is a very stranger to Christs kingdome that seekes not Christs exaltation . The true members of Christ preferre the welfare of Christs Church , kingdome , and Gospell , above the welfare of their owne estate and person . As the arme lifteth up it selfe to receive the blow , rather then it shall fall upon the head ; such as clearly discerne and truly taste Christ in the Gospell , are very solicitous to uphold Christs kingdome , and propagate his Gospell : x Because of the house of the Lord our God I will seeke thy good , saith David to Jerusalem , because the doctrine of salvation is there published , the worship of God there erected , and God there manifested and made knowne : I will seeke thy good , I will endeavour thy safety , I will doe what in me lies to uphold the doctrine there taught , and the worship there established : I will seeke the good thereof by prayer and supplication , by advice and counsell , by communicating whatsoever is behoofull , either for the supportation , honour , or comfort of it . A good man will not willingly keep backe any thing which may tend to the advancement of Christ , his Gospell , and kingdome ; and thus it ought to be . 1. In regard of the Covenant between us and Christ , we are baptized into the y name of Christ ; into the faith of Christ , to beleeve in him as the authour of our salvation ; into the religion of Christ , to adore and worship him as our spirituall and heavenly Soveraigne ; into the doctrine of Christ , to learne him as the truth is in him , to heare him as the great Prophet and Doctor of his Church ; into the profession of Christ , openly declaring our hope and expectation of salvation by Christ , our subjection under Christ , and our dependance upon Christ ; into the service of Christ , being dedicate and set apart by Baptisme unto Christ , as his peculiar people , to adore and serve him , to honour and exalt him ; and into the death of Christ , receiving Baptisme as a testimony of mortification , and as an instrument of the Holy-Ghost , for the extinguishing and killing of sinne by the death , and for the quickning of our soules by the resurrection of Christ , to the end that we who live should live no more unto our selves but unto Christ : This is the tenour of the Covenant which the Lord himselfe uttered by the mouth of the Prophet , I z will be their God. I will be their King to command them , their counsellor to guide them , their shield to defend them , their Saviour to minister salvation to them , their father to make provision for them , to communicate the sence of my love unto them , and their portion to satisfie them ; and they shall be my people , the schollers of my schoole to learne my will , the subjects of my kingdome to honour and exalt me , the servants of my family to obey and serve me , and the bride of my delight to love me , and to bring forth fruit to me . By vertue of the Covenant between us and Christ , our names are given unto Christ , as souldiers to their Captaine , to fight for Christ ; as subjects to their Soveraigne , to exalt and magnifie the name of Christ , to labour the welfare and honour of the kingdome of Christ . Abner entring into Covenant with David , a went forth to bring about all Israel unto David , to exalt and set up David , and to increase the kingdome of David . Thus man being entred into Covenant with Christ must bring himselfe , and all that is his , and all other people , so much as in him lies into subjection unto Christ , he must to the utmost of his power , labour the exaltation of Christ and his kingdome : such men are very regardlesse of their holy covenant and sacred promise , as labour not the exaltation of Christs kingdome and Gosple . 2. In regard of the Relation betwixt us and Christ . Christ is the King and we the Subjects ; Christ is the Lord and we the Servants ; Christ is the Head and wee the members : Christ is the Bridegroome and we the Bride ; true Subjects endeavour the honour of their King and Kingdome . Sauls Subjects would put to b death all them who would not have Saul to reigne over them . Davids Subjects preferred him above themselvs , endeavoured his c safety , put themselves in hazard to safegard him , accounted him worth ten thousand of themselves ; the members support and beare up the head , imploy all their strength in the defence and honour of the head ; good servants labour their Masters honour and welfare ; Thy servants said Davids men to him , d are ready to doe whatsoever my Lord the King shall appoint , and the Centurian could say of his servant , Doe this and he doth it : And the faithfull Spouse brings forth children to her husband , she was a fruitefull Vine by the sides of his house , and her children like Olive plants round about his Table , a great honour , a crowne as Salomon saith to her husband : thus must we by vertue of that Relation which is betwixt us and Christ , as loyall subjects mortifie and put to death , whatsoever doth in us oppose Christs honour and dominion , exalt Christ and his Gosple above our selves , our ease , profit , or credit ; expose our selves to all difficulties , dangers and inconveniences amongst men , for the magnifying of Christs name , and the welfare of Christs Gosple ; as good servants be ready to doe whatsoever Christ shall appoint us for the making of him glorious ; as true and living members of Christs mysticall body , we must put our selves under Christ , beare up Christ and make him conspicuous in the eyes of others , and like a chaste Spouse bring forth all our fruite unto Christ , endeavouring to the utmost of our power the welfare of Christs kingdome and Gospell . Such men are altogether unmindfull of their relation unto Christ , who desire not , who labour not the prosperity of the Gospell and kingdome of Christ . 3. In regard of Christs interest in us . We are not our owne , but Christs , as sometimes the King of Syria said to the King of Israel , thy silver and thy gold is e mine , thy wives also and thy children , even the goodliest are mine . Thus may Christ say to us , thy body and thy soule , thy wife and thy children , thy gold and thy silver , thy lands and thy livings , and whatsoeuer thou hast is mine ; and we must answer as the King of Israel did , My Lord , O King , I am thine , and all that I have . This the Lord claimeth by the mouth of the Prophet : Now thus saith the Lord that created thee O Jacob , and that formed thee O Israel , I have redeemed thee , I have called thee by thy name , f thou art mine , my chosen vessell , my redeemer , and sanctified one , my childe , my servant , my jewell , and the Lords g portion ( saith Moses ) is his people , Jacob is the Lot of his inheritance ; He hath separated and taken us unto himselfe , to be his peculiar people , whom he loves , in whom he delights , and to whom we must bring forth all our fruit , and be unto him whatsoever we are , as a portion or inheritance , is all that it is to him that ownes it ; and Christs we are indeed , by h donation . We are given unto him from eternity in the decree of Gods election ; by redemption , he hath bought us with a price ; by vocation he called us out of darknesse into a marvellous light , and hath made us a peculiar people to himselfe , and also by way of spirituall Conjunction and wedlocke . We are espoused unto Christ , and are stiled i his wife . And as we are Christs , so we must be for Christ , so we must seeke the prosperity of Christs kingdome , and advancement of his Gospell : k Thine are we O David , and on thy side , thou sonne of Jesse , said Amasai to David , peace , peace be unto thee , and peace be unto thine helpers . Thus must we say unto Christ , thine are we O Christ , and on thy side O Sonne of God , peace , peace , all welfare and prosperity be to thee , and thy kingdome , successefull be the labours and undertakings of all them that are thy ministeriall and underhelpers . This is urged as a fruit and effect of Christs interest in us . l We are bought ( saith the Apostle ) with a price , therefore let us glorifie God in our bodies and in our spirits ; and againe Christ hath died , that wee who live , should not henceforth live unto our selves , but to him who died for us , and rose againe . That man doth not well consider Christs interest in him , who puts not himselfe and all that is his upon Christs service . He is doubtlesse a stranger to the efficacy and fruit of the worke of Christs redemption , who doth not throughly apply himselfe to the setting up of Christ and his Gospell . 4. In regard of the Subversion of Satan and his kingdome . The setting up of the Arke was the fall of Dagon ; the setting up of the house of David was the overthrow of the house of Saul ; the setting up of Christ , his Kingdome , and Gospell , is the overthrow of Satan . Where the Gospell is preached , and Christ set up , Satan fals like m lightning from heaven , his holds of sin are overturned , like the wals of Jericho at the blowing of the rammes hornes . There is no competition between the Devils kingdome , and the powerfull preaching of the Gospell . When David was once set upon the throne all Israel by degrees came about , left the house of Saul , and bowed unto Davids scepter : When Christ is set upon his Throne , exalted and lifted up in the preaching ▪ of the Gospell , all that are ordained unto life come about and stoop to Christ , they leave the service of sinne , Satan , and the world , and vaile to Christs scepter , they n turne from darknesse to light , and from the power of Satan unto God. When Philip preached in Samaria , the Devils went out of many that were possessed by them : The Lord hath ordained the ministery of the Gospell to be the instrument and meanes of the ruine of Satans kingdome ; and for this cause we should come our selves to Christ , and labour the welfare and increase of Christs Kingdome , that Satan the grand adversary of our soules , of our peace , of our salvation , may be overthrowne and troden under o foot , and have no more place p in heaven , in the Church of God , in the hearts of the people of God , but be q cast out , as a strong man bound is put out of his house , and a King vanquished and overcome is cast out of his Kingdome : He is no true subject unto Christ , that endeavours not the subversion of Satan and his kingdome , that Christ alone may raigne , and have compleat dominion over Gods Church and people . 5. In regard of the Glory , Crowne , and dignity of Gods Church , and people . The setting up of Christ , his Gospell , and Kingdome , is the glory of the Church of God ; the appearance and shining of the Sunne in the fulnesse of his beauty is the glory of the world ; the presence of the Arke was the r glory of Israel , being a witnesse of Gods glorious presence among them , the Lord there giving forth his oracles , and hearing the prayers of his people . Thus the presence , appearance , and bright shining of Christ the Sun of Righteousnesse in the Gospell , is the glory of the Church . Where Christ is in the Gospell , there God is graciously present , clearly manifesting himselfe to mens understanding , and mercifully hearing and answering the prayers of his people , and the place where the ordinances of God are , where the Gospell is published , and the mysteries of Gods Kingdome opened , is called the habitation ſ of his house , and the place where his honor dwelleth . The Lord doth ever shew himselfe very glorious to the soules of his servants , in the use of his ordinances ; and vouchsafes great honour to the people , in setting up his Gospell and Kingdome among them ; and therefore the Church of God is called the t glorious rest of Christ , because Christ by his Gospell , and by his love and grace doth rest there ; that place is of all places most glorious , which is the Evangelicall resting place of Christ ; and the Lord foretelling the multiplication of his Church , the increase of his faithfull people , and augmentation of his sonnes Kingdome , saith he u will glorifie the house of his glory , and make his Church an eternall excellency ; and therefore we should mightily endeavour the exaltation of Christ and his Gospell , because this is the honour , crowne , and glory of the Church : The cleare , full , and open enjoyment of Christ in the Gospell , is the prime glory of any place or people . Such people are very base and ignominious , whatsoever be their outward abundance , who enjoy not Christ in his ordinance ; that man is altogether regardlesse of the honour , dignity , and glory of Gods Church and people , who labours not the exaltation of Christ and his Gospell . CHAP. IX . IN this as in a glasse we may with open face behold the great impiety and shamefull prophanenesse of three sorts of men . 1. Such as have no regard , nor desire unto , no pleasure nor delight in the prosperity and welfare of Christs Kingdome and Gospell : Like Gallio , they care for none of these things , it is a matter indifferent unto them , whether the Gospell sinke or swim , whither Christs Kingdome stand or fall , flourish or wither ; the Lord saith of the wilde Asse . w I have made the wildernesse his house , and the barren land his dwelling : He● scorneth the multitude of the City , neither regardeth he the crying of the driver , the range of the mountaines is his pasture , and he seareheth after every greene thing : Such wilde Asses are these men , the wildernesse of the world is their habitation , they regard not , they desire nor with David to x dwell in the house of the Lord ; they delight in a barren land , where are no waters , and wels of salvation ; they regard not the y greene pastures of holy and heavenly doctrine , in which the Lord feeds the soules of his people : They thirst not after the still waters of the Gospell , and sweet consolations of the Spirit , with which God refresheth the soules of his children , they scorne the multitude of the citizens of the new Jerusalem , the holy assemblies of Gods people ; They z goe not to the house of God with the voice of joy and praise , with the multitude that keeps it holy day , neither regard they the voice of the spirituall driver , they esteeme not the voice of Gods Minister endeavouring to drive them from the world unto Gods Church , from sinne to holinesse , and from Satan unto Christ , the range of the mountaines is their pasture , they seeke no food for their soules but worldly vanities , they looke after no treasure but earthly substance ; they care not what become of Christ and his Gospell , if it goe well with them according to the world . The Harp and the Violl , a the Tabret and pipe ( saith the Lord by the Prophet ) and the wine are in their feasts , but they regard not the works of the Lord , neither consider they the operation of his hands . Such men are blind , and see not the beauties of Christ and his Gospell , and therefore as it is a thing indifferent to the blind , whether the Sun rise or set , shine or be eclipsed : so it is all one to these men , whether the Sunne of Righteousnesse in the Gospell , rise or set , shine or shine not , they neither rejoyce at Christs comming , or grieve at Christs departing . Such men are unsensible of the want of Christ , and therefore doe no more regard Christs presence in the Gospell , then a diseased man that feeles not his sicknesse , regards the presence of a Physitian . Such men are earthly minded , altogether taken up with the world , and therefore are uncapable of Christ , unable to rellish any sweetnesse in Christ , or to give him any audience in his Gospell . Eliah spake mockingly of Baal , to his worshippers , b Cry aloud , for he is a God , neither he is a talking , or he is a pursuing , or he is in a journey , or peradventure he sleepeth and must be awaked ; and they cryed aloud from the morning to the evening , but there was neither voice nor any to answer , nor any that regarded . We may truly say of these , they are men , but they are either a talking of the world , or pursuing of the world , with such earnestnesse , or fallen into such a sinfull sleep and slumber , that they cannot heare ; and though the Minister lift up his voice like a trumpet , and cry aloud , yet there is no voice , nor answer of faith and obedience , nor any regard shewed by them to Christ and his Gospell : Such men are halting Israelites , and luke-warme Laodiceans , void of all true love to Christ , and far from all Christian zeale for Christ . Solon reputed him no good citizen , who in a civill dissension risen in the City did adhere to neither party : Such as cleave not to Christ and the Gospell in the dissention and opposition of the world are no true citizens of the new Jerusalem . He that is not with me is against me ( saith Christ ) he that stands not on Christs side stands on Satans side , c he that serves not God serves Mammon , he that hath not communion with Christ , hath communion with the world . Christ lookes upon all such as are not zealous for him , as on enemies against him , d and he will spew them out of his mouth at last as foule abomination . 2. A second sort , are such as oppose Christs Gospell and Kingdome . The house of Saul made long war against the house of David . There is a family of prophane Saulites , that make d continuall opposition against the Gospell and Kingdome of Christ , they will not have Christ rule over them , they take e counsell against the Lord and his Christ , and say , come let us breake their bonds asunder , and cast away their cords from us . Some are superstitious , and as the Philistines would not suffer the Arke to stand upon the right hand of their Dagon , no more will they suffer Christ and the Gospell to have preheminence above their traditions and devises ; some are covetous , and as Jesse set David behind the ewes , so doe these men set Christ and his word behind the world , below their earthly imployments , and undertakings ; some are ambitious , and as Josephs brethren conspired against him , because they were loth to vaile and bow to him . Thus proud men conspire and combine against Christ and the Gospell , being loth to deny , and humble themselves , and put their necks under Christs yoke ; some are under the power of prophanenesse ; with Ahab they sell themselves to commit wickednesse , they are impatient of reproofe , and therefore imprison the Prophet of the Lord ; Christ comming in the power of his Gospell is very uncomfortable , and terrible to such as are under the power of their corruption ; some are prophanely iealous , least the setting up of Christ and his Kingdome will crosse their profit , and eclipse their honour and credit amongst men ; and therefore they seeke to suppresse the Gospell , as f Saul sought to suppresse David : This moved g Demetrius to accuse Paul , and this caused h Herod secretly to plot the death of Christ . Christ and his Gospell have ever met with many oppositions from the world . 3. A third sort , are such as grieve at the prosperity and welfare of the Gospell and Kingdome of Christ . When Nehemiah came to repaire the wals of Jerusalem , Sanballat the Horonite , and Tobiah the Ammonite grieved i exceedingly that there was a man come to seeke the welfare of the children of Israel . It is a great griefe to many ill affected men , that beare evill will to Sion , to heare that God raiseth up any to repaire and build up Christs Church and Kingdome , to seeke the spirituall welfare of his children . The Psalmist having mentioned and set forth the felicity and prosperity of the faithfull servants of God : In the multiplication of their seed , in the increase of their wealth , in the Lords dispensation of joy in heavinesse , of safety in dangers , of deliverance in distresses , of exaltation after all oppositions to Gods Church and children ; concludes thus , The k wicked shall see it and be grieved , he shall gnash with his teeth , and melt away , the desire of the wicked shall perish . Wicked men are more grieved at good mens prosperity , then at their owne misery . It is a sure argument of raigning prophanenesse to sorrow for the welfare of the righteous . All l Hamans honours and preferments availe him nothing while he sees Mordecai sitting in the gate . Wicked men often lose the comfort of all their owne earthly fulnesse , whiles they behold the prosperity and welfare of Gods Church and righteous servants : The exaltation of Christs Kingdome , and flourishing of the Gospell doth fill some men with such vexation , that all their wealth , honours , and high places seeme to them as nothing : No doubt it much troubled the Philistines to see the m Arke of the Lord stand upright , and Dagon broken to a stump . It is a great trouble to many people to see the Kingdome of Christ stand , and the Gospell to flourish , and the Dagon of superstition , usury , drunkennesse , &c. disgraced , shamed , and cast to ground ; the Priests , the Captaine of the Temple , and the Sadduces , were n grieved that the Disciples taught the people , and preached through Iesus the resurrection from the dead , and the two Prophets in the Revelation are said to o torment them that dwell on the earth . The glorious shining of the Sunne is a trouble to diseased eyes , the bright and cleare shining of the truth is a torment to prophane , and ungracious soules ; such as grieve not for their sin , grieve at the Gospell , the meanes of mortifying sin ; such as most rejoyce in superstition , prophanenesse , and the vanities of the world , are most grieved and troubled at the powerfull preaching of the Gospell . O how great is mans blindnesse ! how strange is mans perversenesse ! that he should be most grieved and troubled at the presence of that , which God hath ordained to be the instrument of mans greatest honour , profit , and comfort . CHAP. X. ALl men should learne by this , to worke their hearts , to imploy their thoughts , and to give themselves to the utmost of their abilities to the advancement of Christs Kingdome and Gospell , to the setting up of Christ upon his throne , in his Church , here on the face of the earth . Zadok the Priest , Nathan the Prophet , Benaiah the sonne of Jehoiada , and the Cherethites , and the Pelithites , p caused Solomon to ride upon the Kings mule , they anointed him King in Gihon , and all the servants of King David came and said , God make the name of Solomon better then thy name , and his throne greater then thy throne : All Kings and rulers , all Ministers and teachers should set up Christ , and cause him to ride in spirituall triumph upon Gods Church , and all the servants of the Lord from the highest to the lowest should pray for the prosperity , successe , honour and enlargement of Christs Kingdome : All Magistrates as representative q gods should be in stead of God to Christs Church , as r shepheards they should see that spirituall pastures be provided for Christs flocke , and that all wolves , beares and foxes , all instruments of annoyance be kept far from them ; as ſ nursing fathers and nursing mothers they should be carefull that provision be made for Christs family ; and as they are stiled the t shields of the earth , so they should be carefull to minister defence to Christs Church and people against the power and fury of all that offer any injury to them . Thus they must u kisse the sonne with the kisse of love and affection , with the kisse of honour and exaltation , with the kisse of reverence and subjection , with the kisse of congratulation and rejoycing , with the kisse of prayer and wel-wishing , endeavouring to the utmost of their power the propagation of Christ and his Gospell . All Ministers as builders in Christs house , as stewards in Christs family , as teachers in Christs schoole , as labourers in Christs vineyard , as under-rowers in Christs ship , as burning lamps in Christs Temple , as watchmen in Christs City , should by their frequent preaching , wholsome doctrine , sharp reprehension , wise admonition , seasonable and gracious consolation , and holy walking propagate the Gospell , advance the Kingdome , and increase the number of Christs people , and make the Lord Jesus every day more and more glorious in the eyes of all beholders . All Masters and rulers of families should strive the exaltation of Christs Kingdome , by being as Kings , Prophets , and Priests , within their domesticall wals , by their godly government , Christian instruction , and holy prayer and supplication with and for them , that are under their jurisdiction , teaching them with Abraham to know the Lord , bringing them with Cornelius to the ministery of the word , and making their houses with Philemon a Church of God. All private persons should likewise put their hands to this worke , and labour the setting up of Christs Kingdome and Gospell , by w flowing to the house of God , as rivers to the ocean , by comming speedily and unanimously , as the doves unto the windowes , as the Eagles to the carkasse , or the lame unto Bethesda ; by growing in all spirituall gifts and graces , as children grow in stature , as trees in fruitfulnesse , and as the light shineth more and more unto the perfect day ; by consecrating themselves to Christ , and his service , as souldiers to their Generall , as servants to their Lord and Master , and as a Spouse to their husband , to fight Christs battels , to doe Christs worke , to love Christs name , and to bring forth all their fruit to Christ , as a wife brings forth all her children to her husband , and by holy exhortation , and gracious counsell , perswading and drawing others to Christ , to the knowledge , faith , love , and obedience of Christ , leaving other imployments at convenient seasons , as the woman of Samaria left her water pot to bring other men to Christ , as she brought her fellow citizens , Considering ( as the Apostle saith ) one another , and provoking one another to love and to good works ; being to their fellow brethren , as spurres quickning them , and as loadstones drawing them daily nearer and nearer unto Christ , labouring to make Christ appeare more amiable and glorious in the eyes of all their fellow-servants : As all the rivers great and small empty themselves into the sea , to the filling up of the sea ; so let us all , high and low , young and old , rich and poore , bond and free , empty our selves , and all our abilities , and endeavours into Christ , to the filling up of Christ , his Church , his Kingdome , his mysticall body , which is the x fulnesse of him that filleth all in all . As all the people who were willing hearted , both men and women , came and offered freely to the building of the Tabernacle : so let us both men and women , all that have a willing and a loving heart to Christ , come and offer our selves , and all that we have to Christ , for the building up of the Church and Kingdome of Christ , for the advancement of the Gospell of Christ . And to excite and move our selves hereunto , doe but consider how the exaltation of Christ , his Gospell and Kingdome , is the honour and glory of a Christian ; what is the glory of a servant , but the enrichment of his Master by his industry ? what is the honour of a Subject , but his loyalty to his King ? his exalting the name , crowne , kingdome , and jurisdiction of his Prince ? what is the honour of a wife , but her fidelity to her husband , her cleaving close to her husband , her bringing forth of many children to her husband ? and what is the crowne and dignity of all Christians , but their serviceablenesse to Christ , their exaltation of the name of Christ , their cleaving close to Christ , their bringing forth of much fruit to Christ , their enlarging the territories of Christs kingdome . Alphonsus had written on his Symboll as a character of his greatest honour , these words : Pro Lege , & pro Grege , for the Law , and for the people ; and this is the most honourable character of a Christian to make his heart and tongue , his thoughts within , and his works without , to carry this inscription , for Christ and for his Kingdome , for his Church , and for his Gospell : He is every way of all persons the most honourable and glorious who is every way most for Christ Jesus . 2. The argument and evidence of our love to Christ . Where is our love to Christ , as to our Lord and Master , as to our King and Captaine , as to our head and husband ? if we seeke not Christs honour , if we doe not endeavour the exaltation of Christs kingdome : Ionathan loved David as his owne soule , and he stript himselfe of the roabe that was upon him , and gave it to David , and his garments , even to his sword . He that loves Christ will keep backe nothing from Christ , he will disroabe himselfe to honour Christ , to exalt his kingdome , and beautifie his Gospell . Jacob loved Rachel , and he served for her twice seven yeares . He that loves Christ will put himselfe upon any hardnesse for Christ ; Christian love reputes the honouring and exaltation of Christ Jesus , a sufficient recompence to its greatest losses , and hardest service . Love will make a man even holily prodigall , in his layings out for the exaltation of Christs Gospell and kingdome . 3. Observe the perill of not endeavouring the welfare of Christs Church and Gospell . He that is not a friend of Christ is an enemy against Christ ; he that doth not help to set up Christs kingdome , is by interpretation , and in Gods construction , an overthrower of Christs kingdome : He that is not with me is against me ( saith Christ ) and he that doth not gather doth scatter . He that is not a labourer is a scatterer in Christs vineyard . He that fights not under Christs ensigne is a souldier under Satans banner . He that is y slothfull in his worke , is brother ( saith Solomon ) to a great waster . Thus he who doth not labour for Christ is a brother to them that are great wasters of the kingdome of Christ ; and fearefull is the curse pronounced on them that stand still , and put not their helping hand to Christs Kingdome , Cause , and Gospell . z Curse ye Meros ( said the Angell of the Lord ) Curse ye bitterly the inhabitants thereof , because they came not to the help of the Lord , to the help of the Lord against the mighty . 4. Looke upon Christs sparing and withholding of nothing for our exaltation . Christ humbled himselfe to the lowest degree of humiliation and abasement , for our elevation and advancement . He emptied himselfe to fill us ; he abased himselfe to honour us ; he stript himselfe to apparell us ; he made himselfe a man of sorrowes to fill us with spirituall and soule-refreshing consolations : a Ye know ( saith Saint Paul ) the grace ; the love , the bounty , the rich liberality of our Lord Jesus Christ ; that though be was rich , rich in the glory of his divine Essence , in his absolute dominion over all creatures , in his plenary possession of heaven and earth : Yet for your sakes he became poore ; vailing his Diety , Majesty and glory , under the poore and unworthy garment of humane flesh , being borne of poore parents , and appearing in the forme of a servant , humbling and abasing himselfe to the b death , the shamefull death of the crosse , that ye through his poverty might be rich ; rich in the participation of the divine nature , rich in the fruition of the fulnesse of Christ ; Christs humiliation is the meritorious cause , spring , and fountaine of mans exaltation ; Christ was very free and full in his exinaition , and abasement for our honour and advancement : The condition of man was so extreamely base and shamefull , that nothing but the humiliation of the Sonne of God was able to restore honour to him : And how ready should we be to put all under the feet of Christ , to imploy all to the honour of Christ , who hath done so much to honour us . We should ( saith Chrysostome ) preferre nothing above Christ , because he preferred nothing above us . As he vailed and bowed downe himselfe , and all that was his , for our salvation : so should we vaile and bow our selves , and all that is ours , for the exaltation of his Gospell and kingdome . The meditation of Christs abasing himselfe for us , should make us studious and inquisitive how to honour Christ : Thou hast been carefull for us with all this care ( said the Prophet to the woman of Shunem ) what is to be done for thee : Thus should we say to Christ , thou hast been humbled and abased , thou hast suffered a great suffering for us , what is now to be done for thee ? what shall we doe to honour thee , to exalt and magnifie thy name , who hast undergone so great disgrace and shame for us . The more Christ humbled himselfe for us , the more he should be exalted by us ; Christ made himselfe a c sacrifice for us , and we should d sacrifice our selves , and all that is ours to him , and his service . Christ gave himselfe for our salvation , and we should give our selves to him , and the exaltation of his kingdome ; Christ was contented to be made low , and as a very nothing , as a e worme and no man , that we might be made the f fulnesse of him who filleth all in all , and we should be content to abase our selves , and to be reputed vile and as nothing in the eyes of men , to set up Christ , to make him and his Gospell glorious in the eyes of the people . He doth neither wisely , nor graciously consider Christs humiliation , that doth not give himselfe to the exaltation of Christs name and kingdome . 5. Meditate the sweet , the great , and wonderfull blessing that commeth unto men by the exaltation of Christs Gospell . The setting up of the Arke in the house of Obed-Edom caused all that he had to prosper . g The setting up of the Gospell brings great and singular prosperity to the people : Christs Gospell , the revelation of Christ , and the mysteries of his kingdome , h is a great blessing : Blessed ( saith our Saviour ) are the eyes which see the things which ye see ; having the Gospell preached to them , the tydings of salvation published among them , Christ revealing and opening himselfe unto them : These are blessed in the illumination of their understandings , having the knowledge of the glory of God in the face of Jesus Christ communicated to them : Blessed in the vivification of their soules , having the word of life quickning them : Blessed in the sanctification of their hearts , the Gospell cleansing their sinne , as Jordan cleansed the leprosie of Naaman : Blessed in their Conquest , over sin , Satan , and the world , the Gospell overturning all the holds of Satan , as the sounding of the rammes hornes overthrew the wals of Jericho : Blessed in 〈◊〉 pacification of their consciences , the Evangelicall voice of Christ quieting their perplexed consciences , as his personall voice quieted the stormy tempest ; and blessed in the sweetning of their afflictions , the Gospell sweetens all tryals and troubles to Gods children , as the tree sweetned the waters of Marah to Israel ; Blessed in their very temporall possessions and bodily undertakings . Where God gives his Gospell the food of the soule , he will also give the staffe of bread , the food of the body : Christ did not onely feed the soules of them who followed him , with his doctrine , but he also miraculously fed their bodies with corporall provision : the Gospell is indeed even the choisest of all blessings , where this goes , all goes , that is behoofull for the welfare of Gods children ; therefore blessed ( saith the Psalmist ) is the nation i whose God is the Lord , and the people whom he hath chosen for his owne inheritance . God is the God of all by creation , by absolute dominion , by common preservation ; but he is their God to whom he gives his Gospell , by gracious manifestation , heavenly instruction , spirituall regeneration , familiar and comfortable habitation , sweet and celestiall dispensation of heavenly fulnesse to them , God is there alone sweetly , and spiritually knowne , and enjoyed , where his Gospell is erected ; and for this cause we should mightily endeavour the advancement of the Gospell . King David being told how the Lord had blessed the house of Obed-Edom , and all that pertained to him , because of the Arke of the Lord , k went and brought the Arke into the City of David with gladnesse . Men hearing of the prosperity and blessing which doth attend the Gospell , should with great care and diligence , with much alacrity and cheerfulnesse endeavour the erection of the Gospell among them : He is altogether unsensible of the manifold and singular benefits , and mercies accompanying the Gospell , that doth not heartily desire , and effectually labour the welfare thereof . As the Gospell excels all temporall endowments , so should we endeavour the successe and stability of the Gospell more then of any , or all other possessions . CHAP. XI . ANd for the disposing , framing , and working our hearts , thus to advance the Gospell and kingdome of Christ , there must be , 1. A distasting , disrellishing , and being weary of sinne : The Gospell never seemes sweet untill that sinne seemes bitter ; he will never effectually endeavour the setting up of Christ , and the Gospell , that desires not the deposition of sinne ; the Philistines having a desire to maintaine and uphold Dagon , set the Arke below Dagon , on the left hand of Dagon . Man having a desire to uphold sinne , abaseth Christ , and his Gospell , puts them below his lusts , gives preheminence to his lust above the Gospell , and above Christ ; Herod not disrellishing his incestuous sinne , not being weary of it , but intending the maintenance thereof , l cut off the head of the Baptist , the forerunner of Christ . Man can neither truly desire , nor faithfully endeavour the advancement of Christ and his Gospell , that is not weary of his sinne , as of a heavy burthen . Man to whom sinne is pleasant and delightfull , is very impatient and weary of the presence and power of the Gospell ; he alone consecrates himselfe to Christ , and the advancement of his kingdome , to whom sinne is distastefull , as gall to his palate , gravell to his teeth , a disease to his flesh , or fetters to his feet . When Abner was wroth with Ishbesheth the sonne of Saul , then he m came to David to set up the throne of David over Israel and over Judah from Dan even to Beersheba . When man is wroth with sinne , full of indignation against sinne , then he comes to Christ , then he joynes himselfe in a holy and solemne Covenant with Christ then he labours to set up the throne of Christ over his soule and body , then he prayes , and strives that Christ may raigne from Dan to Beersheba , from the highest to the lowest faculty of his soule , and from the greatest to the smallest undertaking of his life . Man is ever so much the more industrious to set up Christ and his kingdome , by how much the more his corruption doth grieve and trouble him . 2. A holy and filiall feare towards Christ making loath to offend Christ , willing in every thing to please Christ . All the Rulers of the Provinces , the Lievtenants , Deputies , and Officers of the King helped the Iewes , when the n feare of Mordecai fell upon them . When the holy and gracious feare of Christ doth fall upon the soules of men , enter into , and take possession of the hearts of men , then they joyne themselves to the help of Christ , to the help of the Gospell , and Church of Christ ; then they study and endeavour the advancement of Christ and his kingdome ; therefore w serve the Lord with feare ( saith the Psalmist ) rejoyce before him with trembling , and kisse the sonne , embrace the son , rest and relye upon the son , acknowledge , exalt , and magnifie the son ; put your selves with all readinesse and fulnesse upon the service of the sonne ; true feare ever makes the Lords servants subject , and serviceable to Christ Iesus . I will x put my feare into their hearts ( saith the Lord ) and they shall not depart from me ; they shall not depart from my knowledge by ignorance , from my promises by unbeliefe , from my precepts by disobedience , from my covenant by unfaithfulnesse , nor from my worship by prophanenesse . Such as doe not truly and throughly apply themselves to Christs service , are prophanely fearelesse . A servants true and ingenuous feare makes him labour his Masters welfare , the matrimoniall feare of a wife moves her to desire , and endeavour her husbands honour : y feare came upon every soule ( saith S. Luke ) and what followed thereupon , All they that beleeved were together ; there is their unity in affection in divine invocation , They sold their possessions and goods , and parted them to all men , as every man had need . There is their communication to Christs members , their putting of themselves and their abilities upon Christs service . He that truly feares Christ will withhold nothing which may tend to the exaltation of Christ , his Church , and Gospell . 3. Lively sence and feeling of the necessity of Christ and his Gospell . Mens exaltation of Christ is according to their apprehension of the necessity of Christ . When the Elders of Gilead saw the necessity they had of Jeptha , then z they made him head and Captaine over them . When men see , and feele the want of Christ , the perill of their estate without Christ , then they put themselves under Christ , then they exalt and magnifie Christ , then they labour the setting up of Christ and his Gospell . Sence of sicknesse , famine , siege , bondage , makes physicke , food , an army , a ransomer very precious ; Physitians were of great esteeme with the woman troubled with a fluxe of bloud , she spent all her substance upon them ; Christ and his Gospell are of great price with the man to whom sinne is a torment , a griefe , a trouble , he will withhold nothing which may tend to the exaltation of Christ and his Gospell , to the working out , and removing of the sinne which doth molest him . When Josephs brethren were in want , and had no bread to sustaine them , then they came and bowed themselves before Joseph ; and when they called to mind their great trespasse against him , then they besought his favour , and were very submissive to him ; Mans sence of his owne emptinesse drives him to Christ , and causeth him to vaile and stoop to Christ ; to put himselfe under the feet of Christ , and readily to exalt and set up Christ ; selfe-opinion , ignorance of mans want of Christ ▪ and the Gospell is a great impediment to our setting up of Christ and his kingdome . 4. Elevation and raising of the heart of man to a holy , spirituall and noble frame and temper . The heart of man naturally is very base , carnall , and earthly , delighting like the swine in the mire and mud of the world , rellishing and savouring nothing but that which is a worldly and fleshly ; his spirit is very low and ignoble , and his highest aime is but to ascend some mole-hill or mountaine of the earth ; b like the prodigall , he is a companion of swine , and feeds on the huskes of worldly vanities , his longings like the besotted Israelites , is after the onyons and flesh-pots of Egypt , poore things , unworthy and empty things of the earth ; c Man like Nebuchadnezzars image , how ever deckt with gold and silver , authority and dominion , and glorious in outward appearance to the world ; yet his feet are yron and clay , his thoughts , his affections , the motions , and goings of his heart are very base and dishonourable : The spirit of man must be therefore sublimated and refined by Christ , the great d refiner of the soule . Mans drosse and tin must be purged out , the earthinesse and basenesse of his spirit must be taken away , and man endowed with a more spirituall , sublime , and noble disposition , and temper of soule , or he can never intend Christ , exalt Christ and his Gospell . It is recorded in Ezra that the chiefe of the fathers rose up with all them whose spirits God had e raised to goe up to build the house of God in Ierusalem : First God raised their hearts , put willingnesse , alacrity , enlargement , opennesse , and courage into their hearts to doe the worke , and then they went to build . Thus God must raise our hearts , innoble our spirits , make us spiritually heroicall , or we shall never build Ierusalem , never labour the advancement of Christ and his ●ospell ; Christ f raised Lazarus out of the grave , and then he followed him : Christ must raise our spirits from their earthlinesse and basenesse , or they will never be serviceable to him : The Spirit of the living creatures was in the wheeles , and they g moved where the living creatures moved . Christ must put his Spirit into us , or we shall never follow him , never seeke his honour and the welfare of his Gospell . It is said of Saul when the Lord had made him King , that he went home to Gibeah , and there h went with him a band of men whose heart God had touched . God hath set Christ his King upon his holy hill of Sion ; but there is no man followes him , no man exalts and honours him as a King , but such whose hearts the Lord doth touch with the gracious finger of his Spirit ; the basenesse , cowardlinesse , and earthlinesse of our spirits must be put away , and our hearts throughly refined , otherwise we cannot discerne Christ , we cannot rellish Christ , we cannot love Christ , we cannot prize Christ , we can never put our selves upon the exaltation of Christ , his Kingdome , and Gospell ; but when i old things are past away , and all become new ; when we are renewed in the spirit of our mind , when the Spirit of God , like Eliahs fiery charet , hath taken us up from the earth , and hath raised our hearts , thoughts , desires , and affections to the things which are above ; then shall we rejoyce in Christ and his Gospell , then shall we put our selves and all that we have upon the service of Christ and the Gospell ; then shall we pray for the prosperity , welfare , and advancement of Christs Gospell and kingdome ; then shall we say , Blessed is he that commeth in the name of the Lord. CHAP. XII . CHrist came not as the false prophets of old , in his owne name , he had his calling and commission from above . k No man ( saith the Apostle ) speaking of Christ ) taketh this honour to himselfe , but such an one as is called of God as Aaron was ; and this is the second particular in the first generall part of these words , Christs Calling and Commission . He came in the name of the Lord ; Christ is said to come in the name of the Lord. 1. In respect of Ordination . Christ as Mediator was appointed of old to minister salvation to Gods chosen ; l fore-ordained ( saith Saint Peter ) before the foundation of the world , but was manifest in these last times : A lambe slaine from the foundation of the world saith Saint John , slaine from the foundation of the world in the eternall preordination of God , in the promise of the seed of woman to breake the serpents head , in the legall sacrifices , in the faith of the fathers ; and in the sufferings of his members , in whose sufferings Christ suffered , their sufferings then shadowing Christs suffering to come . 2. In respect of preparation , Christ as Man and Mediator is prepared and furnished with all abilities to execute and accomplish his office ; it pleased the Father ( saith Paul ) that in him should all m fulnesse dwell ; fulnesse of wisedome , power , grace , righteousnesse , and worth to minister to his Church , whatsoever appertained to the salvation , welfare , or peace thereof , he having the Spirit poured out upon him above measure . 3. In respect of Calling , designation , and investiture into his office . The Lord ( saith Christ as Mediator ) hath n called me from the wombe , from the bowels of my mother hath he made mention of my name ; and I ( saith God the Father unto Christ ) will preserve thee , and give thee for a Covenant of the people to establish the earth ; and when Christ was baptized and solemnly entred upon his calling : He was confirmed by a voice from heaven , saying , This is my o Beloved Son in whom I am well pleased . 4. In respect of the doctrine which he taught , no private , nor humane doctrine , but the doctrine of God his Father . I am come ( saith Christ ) in my Fathers p name , declaring his truth , and seeking his glory , and ye receive me not , if another shall come in his owne name , preaching his owne invention , exalting and magnifying himselfe ; him ye will receive , to him ye will adhere , him you will admire and adore . And againe elsewhere , I have not q spoken of my selfe ( saith Christ ) but the Father which sent me ; he gave me a commandement what I should say , and what I should speake ; and I know that his commandement is life everlasting ; whatsoever I speake therefore even as the Father said unto me , so speake I. 5. In respect of benediction , Christ is come in the name of the Lord , accompanied with the fulnesse of all blessing from God : In thy seed ( said God to Abraham , speaking of Christ ) shall all the kindreds of the earth be r blessed , unto you first saith Peter , God having raised up his son Jesus sent him to blesse you , in turning away every one of you from his iniquities ; and God ( saith Saint Paul ) hath blessed us with all spirituall blessings in heavenly places in Christ . 6. In respect of the end which Christ proposed to himselfe , his Fathers glory ; he came in the name of the Lord , not seeking his owne , but his glory who sent him . I seeke not mine owne ſ glory ( saith Christ ) I honour my Father , if I honour my selfe , my honour is nothing . And thus Christ came in the name of the Lord ; ordained , prepared , called of the Lord , declaring his Fathers will , accompanied with the fulnesse of his Fathers blessing , intending and seeking his Fathers glory : The whole shewing , That , Christ is furnished with authority and all divine abilities to minister all peace and salvation to Gods servants . This was tipyfied in t Joseph ; Joseph was sent of his father to visit his brethren in the wildernesse ; Christ was sent of God his Father to visit mankinde , sinfully straying in the wildernesse of the world ; Joseph was set over the whole land of Egypt , and over the Kings house , by Pharaoh King of Egypt . Joseph was furnished with wisedome , understanding , and the Spirit of God to rule the people , and with all the store and fulnesse of Egypt , to minister to the necessities of the people . Christ is set by God his father , the King of Kings , over the whole u world in generall , over the w Church of God in speciall ; Christ is furnished with x treasures of all wisedome , to guide the people ; and with all divine and heavenly y fulnesse to minister to the severall necessities of Gods servants , to fill them with all spirituall fulnesse . This was also figured in Josuah . Josuah was confirmed in his calling by the dividing of the waters in Iordan , at the presence of the Arke , standing therein , Christ was confirmed in his calling by the opening of the heavens , and the Spirit descending in the forme of a Dove upon him , when he was baptized in Iordan ; Moses being dead , Joshuah was made the Captaine of Gods people , Moses leading them to the land , Joshuah entring them in the land ; the Law ceasing , and the Ceremonies thereof vanishing . Christ is appointed the Captaine of Gods Church and people , the Law leading to Christ , Christ by his death and conquest , giving men entrance into the heavens . Joshuah overcame the enemies of Israel , and going before them , brought them into the land of Canaan , allotting to each one their portion : Christ hath overcome the enemies of his Church , and is ascended into heaven before us , there to prepare for all the Lords servants : It is not the Law , but Christ that ministers salvation to the Lords people : Christ Iesus is the authour of our spirituall conquest , there is no way for man to heaven , but onely by Christ , who came from heaven : Christ is the Iacobs ladder , by whom God descends to us in his grace , and through whom we ascend to God by our faith . This was likewise typified in David , David was anointed King and Ruler over Israel , Christ is anointed King and Ruler over Gods Church . David delivered Israell from the great Goliah , he slew him with his owne weapon , Christ overcame the infernall Goliah the Devill , and brought deliverance to Gods chosen ; Christ by z death , Satans weapon , destroyed him that had the power of death : The power of all opposers is meere weaknesse to the power of Christ Jesus . Such is the transcendent fulnesse of Christs abilities , that he turnes the instruments of mans destruction , to further mans salvation ; this calling , preparation , and mission of Christ , was prophecyed by the Psalmist , His dominion a shall be from sea to sea , and from the river unto the ends of the earth . There is Christs universall jurisdiction and kingdome over men of every nation : I will give thee ( saith the Lord by the Prophet , for a b Covenant of the people , a light of the Gentiles . There is Christs ordination to be the publisher of the Covenant of peace , the Author of reconciliation between God and man , the revealer of the mystery of mans salvation , and c the Spirit of the Lord ( saith the Prophet in the person of Christ ) is upon me , and he hath anointed me to preach glad tidings to the meeke : There is the calling , the preparation , unction , and full furnishing of Christ with all abilities to execute his Mediatory office ; and in this respect Christ is sometimes termed by the Prophets a d servant for his calling and obedience to his fathers will , an e Angell for his mission being sent of God , and for his publication of the tydings of salvation ; a f stone , a tryed stone , a precious corner stone , a sure foundation , for his strength to sustaine them that are built upon him ; a noble g Ruler for his sacred prescription , and gracious administration of Gods Church and kingdome ; a h fountaine for his efficacy to purge out sinne , and for his fulnesse to satisfie the thirsty soules of all beleevers ; a i Sun of righteousnesse for the fulnesse of the light of knowledge and comfort which he dispenseth , and for his blessed influence into the soules of his servants : The Sunne doth not shine more clearly in the starres , then the authority and ability of the Sunne of righteousnesse to save us , doth shine in these Propheticall predictions ; and this calling , mission , full and through preparation of Christ to this office of mediation between God and man , is plainly declared by the Evangelists and Apostles . Saint Mathew speaks of Christ as of a k Shepheard sent to gather the sheep which are lost . Saint Marke as of an Embassador sent with tydings of peace , as of an heire sent to rule over us , to be honourably entertained by us . Saint Luke , as of a Physitian sent to heale us , as of a ransomer sent to free us , and to restore spirituall liberty to us . And Saint Paul saith plainly , When the fulnesse of time was come , l God sent forth his sonne made of a woman , made under the Law , to redeeme them that were under the Law , that we might receive the adoption of sons , and in him dwelleth the fulnesse of the Godhead bodily , and he filleth all in all . And the authority , calling , preparation and fulnesse of Christs abilities to save us is very manifest . 1. In regard of the power communicated unto Christ as Mediator . All power both in heaven and in earth is given unto him ; power of vivification , he quickneth whom he will , as he raised Lazarus out of the grave ; power of illumination , he openeth , and no man shutteth , as he opened the eyes of him that was borne blind ; power of sanctification , he purgeth away all sinne , as he cleansed the leprosie from the uncleane ; power of remission , as Lord and King he forgiveth sinne , he blotteth out sinne as the Sun the cloud ; power of pacification , as he appeased the winds , and waters ; power of administration , as the high Steward of Gods family , the supreme Pilot over the ship , which is the Church of God , as the great Centurion over the Lords army , and chiefe Justice in Gods Kingdome ; power of subiugation , casting downe and breaking in pieces all opposing forces , as the stone out of the mountaines burst Nebuchadnezzars Image ; power of protection and sustentation in all troubles , as Noahs Arke sustained him in the deluge , and Christ safe guarded the three children in the fiery furnace . The miraculous and mighty acts of Christs power are cleare and manifest declarations of his calling and commission , and of his ability to minister salvation . 2. In regard of Christs exaltation● . He is exalted above all m principalities , he is exalted above all the common creatures , as the Creator and workman above the worke , as the Lord above his lowest servants ; he is exalted above all Angels , as the Prince above the Nobles , as the son above the attendants ; he is exalted above all devils , as the Conquerour above the captives ; he is exalted above all the Saints of God , as the head above the members , as the King above the subjects , as the bridegroome above the bride : He is n set at the right hand of God , an exaltation whereof no meere creature is capable . Christs Majesty , dignity , glory , and exaltation , doth even infinitely surpasse the dignity and honour of man and Angell ; o He is made higher then the heavens , others ascend into heaven , have their dwelling in heaven ; but Christ is made higher then the heavens , being God and man in one person , having an exaltation above all Saints and Angels , the inhabitants of heaven , all that is in heaven and in the earth being put under him , Christs sitting in his Fathers throne . Christs exaltation above all creatures fully declared his ability to save his chosen from all evils . 3. In regard of Christs impletion and filling of all . He ascended farre above all heavens that he might p fill all things : Christ filleth all things with his power , and common and generall operation , as the Sunne fils all the earth with his influence ; with his absolute authority and dominion , as a King fils his kingdome with his common gifts and mercies ; as the Master of the house fils all the persons of the house ; Christ filleth the Devils and damned men with his justice , wrath , vengeance , but he filleth his Church and children with his ordinances , as a teacher fils his schoole with books and rules of instruction , as a nurse fils the childe with her breasts , and the Master of the feast his guests with food ; these he filleth with knowledge , as the Sun the aire with light ; with spirituall life , sence and motion , and all heavenly graces , as the head the members , as the root the branches , as the Sun the starres ; sweet and comfortable , excellent and gracious is that fulnesse which Christ ministers to his members , and by his filling of his faithfull servants , he verefies his Fathers mission and preparation of him to accomplish mans salvation . 4. In regard of his proposing of his Fathers glory , and referring all to his Fathers praise , as the supreme and ultimate end of all his service and undertakings ; an ingenuous son preferres his fathers honour above his owne honour ; a good servant his Masters profit , above his owne profit ; a loyall Embassador the Kings will , message , advantage , and renowne above his owne will , errant , benefit , or credit . Christ as Mediator was both a sonne , a servant , and Gods great Embassador , preferring his fathers will , pleasure and praise above his owne : I q seeke not mine owne will ( faith Christ ) but the will of him that sent me ; and againe , he sought not his owne glory , but the glory of him that sent him , and to the father Christ thus speakes of himselfe : I have glorified thee on earth , I have finished the worke which thou gavest me . r He glorified his father on earth , by declaring his fathers will and counsell , by making his father appeare glorious in the eyes of the people , by ascribing all his miraculous and mighty works to his fathers power , by fulfilling his Law by his obedience , by satisfying his fathers justice by his sufferings , by gathering home the soules of men to God his Father , to know his Fathers will , to adore his Fathers name , to obey his Fathers precepts , to beleeve his Fathers promises , to love his Fathers truth , to glorifie his ●athers name , and every way to conforme themselves and their doings to his Fathers testimonies ; and by his full intendment , and glorious accomplishment of his Fathers honour , he compleatly demonstrated his ordination and preparation , his comming in the name of his Father to be mans Saviour . CHAP. XIII . IN this with open face may all men behold and see Gods dispensation of salvation unto man by Christ his Sonne : Christ is come in his Fathers name , ordained ; prepared , most absolutely and compleatly furnished , to communicate salvation to the Lords chosen ; others come in the name of the Lord to procure and promote the salvation of man , instrumentally , ministerially , subordinately , dependantly ; but Christ is come in his fathers name to give salvation unto man absolutely , and independantly , by his owne power , meritoriously , by his owne worth and merit , efficiently by the efficacions and mighty worke of his owne Spirit , fully and everlastingly , being ſ able to save them to the uttermost that come unto God by him ; the Lord Jesus is the efficient and meritorious cause , spring and fountaine of mans salvation : There is no t other name given under heaven wher by man can be saved , but onely the name of Christ . The name of the creature is a name of weaknesse , emptinesse , unworthinesse ; the name of mans righteousnesse is a name of many pollutions ; the name of mans worke and services , is a name of debt and manifold imperfections ; the name of birth , of wealth , of art , of strength and humane excellencies , are a name of no esteeme with God , for God is no respector of persons . None of these names have wisedome to open the mystery of mans salvation , worth to satisfie Gods justice , or ability to dissolve the works of Satan , or sanctifie the soules of men ; Christ alone communicates salvation to the Lords people ; the Arke was the only place of safety to Noah from the deluge ; Christ is the onely safeguard of the soule of man from the deluge of destruction ; all that were out of the Arke perished in the waters , there is no salvation to them that are out of Christ Jesus . Christ is the head and root . enlivining man. The body of Lazarus lay corporally dead till Christ raised it ; the soule of man lies spiritually dead untill Christ quickens it , Christ is the Sunne enlightening man , the world without the Sun is in darknesse , the soule without Christ is in blindnesse , none of the Magitians and wise men , onely Joseph was able to interpret Pharaohs dreame : Neither man nor Angell , but Christ onely , hath revealed his fathers will , and counsell touching mans salvation ; Christ is the Conquerour that vanquisheth the adversaries of mans peace ; all Israel stood trembling onely David overthrew the great Goliah : Christ through death destroyed the Devill that had the power of death , and delivered them who through feare of death were all their life time subject to bondage : Christ is the surety that payes mans debt , he gave himselfe a ransome for man , whom all the world could not redeeme ; Christ is the fountaine purging the sinne of mans soule , none of the rivers of Damascus , only Jordan cleansed the leprosie of of Naaman ; neither man nor Angell , only the Lord Jesus can purge away mans uncleannesse : Christs righteousnesse is the roabe which covers us , and makes us appeare just in Gods presence : Jacob obtained the blessing not in his owne , but in his elder brothers apparell : Man is accepted of God , obtaines the blessing of pardon and peace , not through his owne but through the righteousnesse of Christ ; Christ is the treasure and store-house which filleth man , all the garners in the land of Egypt were empty , onely Joseph had provision for them ; all the soules of men are empty , only Christ filleth all in all : Christ is the Prince of mans peace , and Authour of mans reconciliation with God. Iosephs brethren being shepheards were an abomination to the Egyptians ; but by Iosephs meanes they came nigh to Pharaoh , and found favour with him : Man by reason of his sinne is an abomination to the Lord , but through Christ he commeth nigh to God , and finds sweet and gracious acceptance of God ; and thus as in a glasse we see all the causes of mans salvation and eternall happinesse derived , and flowing from and through Christ Iesus . God ministring all his fulnesse unto man by Christ , and accepting man and all his holy service in Christ ; he that looks beside or beyond Christ for salvation , looks beyond the fountaine for water to refresh him , beyond the Sunne for light to guide him , and beyond the rocke for a foundation to support him ; he that layes not firme and sure hold on Christ , never meets with sweet , with sure and everlasting peace ; he that truly embraceth Christ , may undoubtedly perswade himselfe of his salvation ; he hath a guide of infinite wisedome to direct him , a rocke of invincible strength to sustaine him , a rich and royall roabe of absolute purity to cloath and cover him ; a Conquerour of insuperable power to subdue all that doth oppose him ; an Advocate or never failing intercession , to take off all the accusations which are brought against him ; and a fiery Charet to carry him through all difficulties , to sweet and everlasting rest in the highest heavens . Christs comming in his Fathers name , Christs authority and ability to minister salvation makes manifest their folly and vanity , their pride and insolency , who leaving Christ and the rules which he hath given , the lawes of divine worship which he hath prescribed , betake themselves to humane traditions , and selfe-inventions , teaching and receiving for doctrines the commandements of men ; a practise 1. very derogatory to the Authority and dominion of Christ who is the King of the Church , whose voice alone ought to be heard in the Church of God , who is set over the house of God , and ought to be observed as the Lord and Master of the house by the whole family of faith , and houshold of God , who is exalted above the Church , as the head above the members , as the husband above the Spouse . Doth not a Subjects receiving of Lawes from a forraine Prince much derogate from the authority of his owne Soveraigne ? Doth not a servants receiving direction from another man in his service annihilate his Masters jurisdiction ? Doth not a wives conforming her to the prescription of a stranger , obscure and darken , and even disanull the authority of her husband ? And what else doe the embracers of forraine and strange inventions , but deny and disanull the jurisdiction and dominion of Christ ? Doth not our Saviour say to such , You have made the Commandement of God of none effect through your traditions . The observation of mens devices in Gods service is a transgression of Gods precepts . He that thinks to honour and please God by thrusting upon God his owne devises , in stead of honouring and pleasing him , doth very highly dishonour and provoke him : No man doth further honour Christ , then he conformes himselfe to the Law and rule of Christ . 2. This also argues much pride and presumption in man , who but a proud Subject will take upon him to give a Law to his Soveraigne how he shall be obeyed ; who but an insolent servant will take upon him to prescribe to his Lord and Master how he shall be served ; and who but a proud soule durst take upon him to give a Law unto his God how he shall be adored ; who but the great Master of humane traditions sitteth in the Temple of God as God , and exalts himselfe above all that is called God : The most superstitious are the proudest of all persons , their very humility is ambition who have a spirit of superstition overswaying them ; they adore themselves and not Christ , who neglect the rule which Christ hath given , and worship after their owne invention : His servant man is to whom he obeyes ; he that worships according to a rule of his owne framing serves himselfe and not God ; instead of obeying God he becomes a Law-giver unto God. This doth much impeach and disparage the perfection of Christs and the sufficiency of the Scriptures . If there be light enough in the Sunne what needs a candle ? If all the treasures of wisedome be hidden in Christ , and his word able to make man wise unto salvation , what need or use in this behalfe of mans invention ? addition ever supposeth imperfection . 4. This is very perillous to the soules of men . He that leaves Christ and his word , and applyes himselfe to tradition , like the foolish man in the parable , he leaves the rocke , and builds upon the sand , which will sinke under him ; he forsakes the firme pillar , and leanes upon a withered reed , which will pierce him ; he goes from the living fountaine to the broken cisterne wherein is no water to refresh him ; he refuseth the wheat , and feeds upon the chaffe which will choake him ; he rejecteth the vine , the Olive , and the Fig-tree , and addresseth himselfe to the bramble which will nor feed nor shelter him , but scratch and pricke , goare and torture him . Humane observations like the foolish Virgins Lamps are empty , u there is no light in them : Like the Tree in the Gospell which had leaves and no fruit ; these are no trees of Gods planting , no good fruit groweth on them , no blessing , but a curse attends them : These like the sonnes of Sheva have no power to overcome Satan ; in stead of ministring freedome they imbondage the soule to Satan ; these like Jobs friends are miserable comforters and Physitians of no value , in stead of healing they wound , instead of nourishing they destroy , in stead of gathering home the soule of man to Christ , endearing man to God , and bringing him to communion with God and Christ ; they separate man from God , oblige man to Satan , and associate the soule with the Devill , according to that of the Apostle dissuading the Corinthians from the superstitions and inventions of the Gentiles , saying , I would not that ye should have fellowship with the Devils , ye w cannot drinke the cup of the Lord , and the cup of the Devils , ye cannot be partakers of the table of the Lord , and of the table of Devils , He that worships God by humane tradition serves not God but Satan ; as we cannot serve God and Mammon , no more can we worship God and an Idoll . The sacrifice which is not offered to God with fire from his owne Altar , is an abominable oblation ; whatsoeuer duty , act , or exercise of Religion , hath not Gods word for the rule of it , is in Gods interpretation , a service of Satan , and in stead of pleasing provokes Gods indignation : They have x moved me to jealousie ( saith the Lord ) with that which is not god , they have provoked me to anger with their vanities , a fire shall be kindled in mine anger , and shall burne unto the lowest hell , and shall consume the earth with her increase . As Christ therefore is come in Gods name , furnished with all authority and dominion , so let us in every thing receive our commission and direction from him . The perfection of Christs authority and dominion , and fulnesse of divine abilities , presseth man to foure duties towards Christ . 1. A duty of Subjection , as to him that hath supreame authority . We are charged by a voice from heaven to heare him , to him is given a name above every name , and to him must we make all the faculties of our soules , and all the members of our bodies to vaile and stoop , as all the sheaves in Josephs vision fell downe before his sheafe . To him let us subject our selves , 1. Spiritually . The end of the commandement is love out of a pure heart , arising from an inward principle of true grace . Worshipping in Spirit and in truth is the worship which Christ requireth , accepteth , and wherein he delighteth , obedience from an unsanctified heart is but filthy water from an uncleane fountaine , and bad fruit of a corrupt tree : Christ takes no pleasure in it , the sacrifice , prayer , and whole way of the wicked is an abomination to the Lord. 2. To Christ let us subject our selves , filially , not as slaves for feare of hell , but as sonnes for love , having a holy affection awing us , and making us loath to offend Christ , our love to and delight in holinesse moving us to walke in the way of Gods precepts , serving him y without feare , without base and servile feare , in holinesse and righteousnesse before him all the dayes of our life . 3. To Christ let us be subject universally , Moses built the whole Tabernacle after Gods patterne , man must build his whole conversation according to Christs prescription ; that obedience which is not universall , is unsound and hypocriticall ; the Law is one Copulative , he that allowes himselfe in the breach of one precept is guilty of the whole Law ; he that makes not conscience of all truly makes conscience of none . It is in vaine with Herod to doe many things reserving an Herodias in our bosomes : It is to no purpose with Saul to slay the refuse of the stuffe , reserving to our selves the lowing . Oxe , and bleating Sheep ; his heart is not right with God that walks not in all the wayes of God ; he doth truly hate no sinne , that labors not the mortification of all sinne . As the carefull Scholler therefore writes according to the whole copy : so let us have respect to the whole Law of God ; and as sometime Jonathans armour-bearer said to him , Loe I am with thee according to thy heart , turne thou which way soever thou wilt . Thus let us be with Christ , even after Christs owne heart , let us be with him which way soever he turnes before us , in his word , walking with Zachary and Elizabeth , in all the ordinances of God. 4. To Christ let us subject our selves speedily : As Abraham rose up early , and put away the bond-woman and her sonne : so let us rise up early , and put away our sinnes betimes : Let us not sleep and slumber like the foolish Virgins , with empty Lamps ; but let us hasten our soules out of sin to Christ , as the Angels hasted Lot out of Sodome : Let us z consider our wayes , and turne to the testimonies of the Lord : Let us make haste and not delay , as the erring traveller hasteneth to his right path : Let us remember our Creator in the dayes of our youth , and seeke him while he may be found ; and as a Ahimaaz ran as soone as Joab gave him a commission , so let us labour to be as ready to obey , as Christ to command ; speedy obedience doth much honour and commend mans service . 5. To Christ let us subject our selves freely , not mercinarily as hirelings , but freely as friends serving Christ for Christ himselfe , intending Christ and his glory above our selves , in all our services , moving to Christ fully and freely , as the rivers to the Ocean . As Rachels beauty induced Jacob to twice seven yeares service : so let Christs beauties , the apprehension we have of Christs perfections worke and draw us to a free and ready service of Christ in all difficulties ; Christ abhorres all basenesse , all by and sinister respects in mens services : He that serves not Christ for Christ himselfe , serves not Christ but himselfe . 6. To Christ let us subject stedfastly , as the wise to the husband untill death , keeping the commandement alwayes unto the end , abiding with Christ , as Ittai with David , in life and in death : Perseverance with Christs Jesus crownes mans service ; He that continueth to the end shall be saved . A second duty which the fulnesse of Christs authority and divine abilities doth presse upon us is a duty of Dependance . Christ is no withered reed , no sandy foundation , no weake , poore , and empty person , but one endowed with all power and authority , with all abilities ; therefore depend upon him , cleave to him , when you are in darknesse and have no light ; b Trust in the name , in the power , truth , faithfulnesse , and al-sufficiency of the Lord ; Christ is a c hiding place from the wind , and a covert from the tempest , as , rivers of waters in a dry place , as the shadow of a great rocke in a weary land . Christ is a comforter in all sorrowes , a helper at all needs , a deliverer in all distresses , a counsellor in all doubts , and a supply in all wants ; therefore stay upon the Lord : He can command a deliverance for Jacob when there is no deliverer , as he commanded the stormy tempest , and restored a calme to the Disciples : He can support man when he is ready to sinke , as he supported Peter sinking in the water ; he can provide , as he made provision for the Disciples attending him , and having nothing to eat , as he prepared a Well for Hagar when her bottle was empty ; he can comfort , when all the starres of consolation are set ; he can give light in darknesse , as he gave Sampson honey out of the Lyon : therefore looke unto Christ , fasten the eyes of your faith upon him , commit your selves to him , trust your selves with him , and you shall see in due season a ministration of whatsoever is behovefull . A third duty whereunto this presseth us is a duty of Love to Christ : In Christ is the fulnes of all abilities , whatsoever is worthy of love is in Christ in the highest perfection ; therefore this should much endeare Christ to man , and make him very amiable and glorious in the eyes of man : He indeed is worthy of all love , he is the King that rules over us , the guide that leads us , the shepheard which watcheth over , and feeds us , the ransomer that redeemes us , the builder which new makes us , the Captaine that overcomes for us , the teacher that instructeth us , the treasury that enricheth us , and the husband who betrotheth himselfe unto us ; therefore he should be in our eye the fairest of ten thousand , our soules should be sicke of love towards him , and in our love we should prostrate our selves , and all that is ours under him . A fourth duty whereunto this doth presse us , is a duty of Acquiescence in Christ , and contentation with Christ ; in Christ are all divine abilities ; he that hath Christ hath all , he that hath the Sunne hath all light , he that hath the fountaine hath all water , he that hath Christ may say as Jacob did , I have enough . Elkan●h gave to Hanna a worthy portion , he hath the choisest portion to whom God gives Christ ; he that possesseth most of Christ , hath the richest , the sweetest , the most noble and sure possession ; he hath no cause to complaine of want who hath the fruition of Christ ; the soule which enjoyeth Christ as his King , as his counsellor , as his friend , as his treasure , as his bridegroome , as his shield and fountaine , hath the highest honour , the choisest wisedome , the sweetest comfort , the best riches , the most heart-reviving love , the surest defence , and the chiefest and most abiding and soule-contenting fulnesse : Of all the gifts of God Christ is the worthiest ; of all the estates of men theirs is the sweetest and most comfortable who have Christ for their possession . CHAP. XIV . THe second generall part in these words is a benediction , uttered by the Ministers of the Lord , We have blessed you out of the house of the Lord ; wherein we have , 1. the parties blessing , the Ministers of the Lord ; we , who are called of God to this sacred function , who are appointed to make prayer and supplication for you , to pronounce a blessing upon you . Holy and faithfull Ministers are the instrumentall causes of great blessings to Gods Church and servants . 2. here is their Act , an act of blessing , We have blessed : Ministers blesse the people sometime by way of vote and exoptation , prayer and supplication ; sometime by way of vocall pronunciation , pronouncing good things in the name of God upon them ; sometime by way of prophecye and prediction , foretelling great blessings to come ; sometime by way of doctrine and instruction : They declare and open the blessings which God hath prepared for them , and the Lord by them as by his ministeriall instruments communicates his grace and blessing to the people . It must be the care of Ministers so to demeane themselves in their function , that they prove a blessing to the people . 3. Here is the Obiect or parties blessed , You , you to whom Christs comming is acceptable , you who wish well to Christs kingdome , you who readily endeavour the exaltation of Christs name , and Gospell , we have blessed you The labours of Gods Ministers prove a blessing onely to such people as reioyce in , and endeavour the advancement of the Gospell . 4 , Here is the place from whence they blessed the people , out of the house of the Lord , the place of Gods publike worship , where his Saints are assembled , his ordinances sincerely handled , his name invocated , his word preached , and religious duties celebrated : God useth to dispense his spirituall blessings in the publike and sacred assemblies . From all these particulars knit together we may gather , That , God by his holy and faithfull Ministers dispenseth every great , sweet , and heavenly blessing to his Church and servants : The Lord by Joseph brought great prosperity to the house of Pharaoh ; he d blessed the Egyptians house for Josephs sake , the blessing of the Lord was upon all that he had in the house and in the field ; the Lord by the presence and labours of his Ministers blesseth his Church and servants , his blessing is upon their soules , and upon their bodies , upon all their labours , and upon all their possessions ; the estate and persons , the undertaking and possessions of men are made very prosperous through the prayer and labours of Gods Ministers . This was prophecyed by the mouth of Esay , in c that day , in the day of the Gospell , when salvation shall be preached and published in and through Christ : There shall be an Altar to the Lord in the midst of the land of Egypt , and a pillar at the border thereof to the Lord ; an Altar and a pillar , the worship of God shall be erected , the word preached , the Sacraments administred , Christ the true Christians Altar and pillar shall be clearly manifested , his name published , his kingdome established , his truth propagated among the people of Israel , Egypt and Assyria , whom the Lord of Hosts shall blesse , saying , blessed be Egypt my people , and Assyria the worke of my hands , and Israel mine inheritance : There is the blessing attendant on the Ministery of the Gospell , a blessing of regeneration , renovation , remission , and sweet reconciliation with God in Christ ; they are the choisest and best blessings which God communicates by his Gospell to the soules of his people ; the very names and titles given to Gods Ministers , doe as in lively characters declare how great a blessing they are to Gods Church and people ; being stiled Seers , Lights , Watchmen , Shep-heards , Salt , Nurses , Labourers , Stewards , Horsemen and Charets : The eyes are a blessing to the body , to guide it ; the light is a blessing to the world enlightening it ; the watchmen are a blessing to the City , giving warning to it ; the Shepheards are a blessing to the flocke , watching over it , conducting and feeding it ; the Salt is a blessing to the meat , preserving it from putrefaction ; the Nurses are a blessing to the children , ministring provision to them ; the Labourers are a blessing to the vineyard , manuring and dressing it , removing the thornes and bryars out of it , and sowing good and profitable seed in it ; Stewards are a blessing to the house , guiding it , distributing to the severall necessities of the persons in it ; Horsemen and Charets are a blessing to the kingdome , strengthening and protecting it ; Gods Ministers are a great blessing unto Gods Church and people , as eyes guiding them , as lights laying open the deep things of God before them , as Watchmen admonishing them , Shepheards leading and defending them , as Salt seasoning their soules , preserving them from the putrefaction of sin , and making them a sweet savour unto God ; as Nurses feeding , as Labourers manuring , and dressing their soules , and as horsemen and charets defending them against their spirituall adversaries , making them victorious , and driving them forward in the wayes of peace and holinesse ; and the having of Gods Ministers , the enjoyment of them and their labours hath heretofore been conceived , and taken as a great blessing , as a meanes attended with a blessing from the Lord ; as appeares by that speech of Micah , having gotten a Levite for his Priest , Now f know I ( saith he ) that the Lord will doe me good , seeing I have a Levite to my Priest : His judgement was good conceiving Gods blessing to attend the labours of Gods Ministers , though he shamefully erred in expectation of it by an idolatrous service ; and our Saviour plainly pronounceth them blessed who enjoyed the light of his doctrine , to whom he opened the mysteries of Gods kingdome : Blessed ( saith he ) are the eyes which see the things that ye see : Blessed for the presence of the Sonne of God amongst you , for the neare appropinquation of God unto you , for the manifestation of the great things of God before you , for the detection of the sinne which is within you , for the revelation of the love of God in Jesus Christ towards you , and for the great salvation offered you : great and manifold , sweet and comfortable is the blisse and happinesse tendred unto man by the presence of Gods ordinances , and holy labours of Gods Ministers ; of all light , the light of Gods countenance , and the light of the Gospell , are the chiefest and sweetest blessings : g Happy ( said the Queene of Sheba to Solomon ) are thy men , happy are these thy servants which may stand continually before thee , and that heare thy wisedome . Christ is greater then Solomon , they are more happy who may stand continually before him in the house of his ministery , and heare his wisedome in the Gospell : The nearer man approacheth to Christ Jesus , the greater is mans happinesse ; therefore , Blessed ( saith the Psalmist ) is the h man whom thou chusest , and causest to approach unto thee , that he may dwell in thy Courts , he shall be satisfied with the goodnesse of thy house , even of thy holy Temple . Blessed is the man , happy is the man , sweet and comfortable is the estate , and condition of the man whom thou leavest not , as a house in darknesse without light , as a field overgrowne with thornes and bryars , without husbandman to manure and dresse it , as a dead man in the grave without life , as a captive in prison without freedome , as a sicke man in his disease without Physitian , as a City in famine without food to feed them : Blessed is the man whom thou doest not cast away , as the ungodly , reprobate , and rejected multitude , to perish in their sinnes ; but chusest , adoptest , and takest to thy selfe to be thy sonne by adoption , and to be and heire of thy celestiall and everlasting kingdome ; and causest to approach unto thee , calling him by thy word , to be a scholler in thy schoole , a member of thy Church and of thy Christ , a partaker of those benefits , gifts and graces which thou dispensest by thy ordinances ; a dweller in thy Courts , conversant in that Congregation , where he may heare thy voice , learne thy will , embrace thy truth , and his soule have interest and acquiescence by faith in thy promises ; and be satisfied with the goodnesse of thy house ; with the heavenly mysteries there opened , with the gifts and graces there dispensed , as the eye is satisfied with the Sunne , as the palate is satisfied with the fountaine , and the hungry stomacke with the full feast set before it ; and this the Lord promiseth and proposeth as a great blessing to the people , as an anker in the storme to sustaine and stay them , as a feast in the famine to feed them , as a light in the darknesse to revive and solace them , as an answer and recompence to all their tryals , troubles and disasters : The people ( saith the Lord ) shall dwell in Sion at Jerusalem , they shall returne from their captivity and bondage , and shall enjoy the house of God , the sacred assembly , and his ordinances ; thou shalt weep no more , the sorrow of thy captivity , exilement , and estrangement from the house of God shall be taken away ; The Lord will be very gracious unto thee , at the voice of thy cry , when he shall heare it he will answer thee ; and though the Lord give you the bread of adversity , and the water of affliction , though he bring you into many straights , and great distresses , yet shall not thy l teachers be removed into a corner any more , but thine eyes shall see thy teachers , and thine eares shall heare a word behind thee , saying , this is the way walke ye in it : The having of Gods ordinances is a blessing sweetning the most disastrous estate of Gods people . The presence of the Gospell ministers sweet consolation to Gods children , in the greatest affliction ; better is the estate of man in the enjoyment of the labours of Gods Ministers in the absence of all worldly abilities , then in the presence of all worldly fulnesse , the Lords Ministers being strangers ; great is the blessednesse of that people to whom the Lord affords his Gospell , singular soule-ravishing , and heart-satisfying are the gifts and favours , comforts and mercies , which God dispenseth by his Ministers . In regard of Gods communication of Christ to the soules of men by the labours of his Ministers ; Pharaoh communicated the fulnesse of Egypt to the people , by Joseph , the Steward of his house God communicates the fulnesse which he hath put into Christ , to the soules of men , by his Ministers , the Stewards of his house , the Church ; the Stars in the night season communicate the fulnesse of the Sunne to the aire , and inhabitants of the earth ; the Ministers as Starres in the right hand of Christ the Sunne of Righteousnesse communicate to the soules of men the fulnesse of Christ Jesus in the night of this world ; we are all strangers to Christ Jesus without the Lords Ministers ; Christ is hidden from that people which enjoy not the ministery of the Gospell ; Gods Ministers by their labours communicate the knowledge of Christ , as the Embassador communicates the knowledge of the King and of his mind . God ( saith the Apostle ) who commanded the light to shine out of darknesse , hath shined into k our hearts to give the knowledge of the glory of God in the face of Christ Jesus . God is knowne in and through Christ , as a man is knowne in and by his face : We know an earthly Father in the face of his Sonne begotten by him ; we know God as a father of mercies , only and through the face of Christ Jesus ; we see the face of man in a glasse , in the Gospell , in the labours of Gods Ministers ; we behold as in a l glasse , the face of Christ Jesus : Christ is a storehouse in whom are hidden m all the treasures of wisedome . The Ministers have the ministeriall key of knowledge to open Christ unto the people : Christ is a living fountaine , a well of salvation , a well sealed and shut up in the Scriptures : Jacob rowled away the stone from the mouth of the well , and gave Labans flocke water to drinke , the Minister rowles away the stone , removes the obscurity of the Scripture , opens and interprets it , and makes the people drinke of Christ , the true and everliving fountaine ; the Ministers communicate the faith of Christ as Gods instruments the worke of faith in men ; the man of God by his prayer restored n Jeroboams withered hand ; the Minister by his preaching and prayer restores the hand of faith in the heart of man , formerly withered , dryed up , and of no use : Faith commeth by o hearing . Who is Paul , and who is Apollo but Ministers by whom ye beleeved , even as the Lord gave to every man. The Ministers communicate the life of Christ to men ; Christ by his corporall voice called p Lazarus out of his grave , by his Evangelicall voice , by his word in the mouth of his Ministers he cals the soules of men out of the grave of sinne ; the dead in sinne q heare the voice of the Sonne of God in the Gospell , and they that heare , live . The ministery of the Gospell is the instrument of the soules vivification , a meanes of Christs living in them that are Gods children ; the Ministers communicate the love of Christ , Christ r gives his love to the soule of man , in the ministery of his word ; Isaac gave the pledges of his love to Rebeckah by Eleazar his father Abrahams servant : Christ gives the pledges of his love to his Spouse the Church by the Ministers , God his fathers servants ; by them he woeth and ſ espouseth them unto himselfe , and in the banquetting house of his ordinances , his banner over them is t love ; the Ministers communicate the peace of Christ , the Embassador speaks words of peace from the King , and communicates the Kings peace unto the people ; the Minister , the Embassador of Christ the Prince of peace , u preacheth peace by Iesus Christ to the soules of men . The Lord hath created , ordained , and appointed the fruit of his lips to be peace to them that are nigh , and to them that are afar off . Christ feeding the multitude corporally , distributed bread unto them by his Disciples ; Christ feeding the soules of men spiritually with himselfe , the true bread of life come downe from heaven , communicates himselfe to men by the labours of his Ministers . Abraham by the hands of his servants ministred jewels and bracelets to Rebeckah ; God by his Ministers communicates many spiritual and heavenly jewels , even the whole treasury of Christ Jesus to his faithfull Church and servants , whom he joynes in wedlocke with his sonne : Manifold , sweet and gracious are Gods dispensations of his Sonne , by the labours of his Ministers ; Christ in and by the ministery of the Gospell is made very conspicuous and glorious in the eyes of the people ; very great is their blessednesse who have Christ communicated to them by the labours of Gods Ministers . 2. In regard of the evils from which God delivers man by the labours of his Ministers . God delivered the woman of Shunems sonne from bodily death by the ministery of the Prophet ; the Lord delivers the soule of man from spirituall death , from being dead in sinnes by the labour of his Ministers ; the ministery of the Gospell is the instrumentall cause of the first resurrection ; the word is termed a word of life , declaratively revealing life , and operatively as an instrument working life . God delivered Paul from his bodily blindnesse by the hands of Ananias ; he delivers man from spirituall blindnesse , by the doctrine of his messengers , by their instruction , w he opens their eyes , and turnes them from darknesse to light , and from the power of Satan unto God. The Lord delivered Peter from Herods prison by the ministery of the Angell : He delivers man from Satans prison , and bondage by the worke of his Ministers , by this as by a warlike weapon he casts downe the holds of sinne : Satan fals like lightening from heaven , and the soules of men partake of spirituall freedome ; as Goliah fell before David with a stone out of Davids sling , so doth Satan before the Minister of the Lord , with the word of God out of their mouth . God delivered Naaman from his leprosie in Iordan , and the impotent from their infirmities in Bethesda : The Lord in and by the Gospell sanctifies the soules of his children , this washeth away their uncleannesse , this heales their infirmities , this makes them new creatures . Christ by his voice appeased the stormy tempest , and gave a calme to his Disciples ; Christ by his Gospell appeaseth the tempestuous and perplexed consciences of his servants , and brings them into a haven of spirituall peace and quietnesse : He makes his Ministers as an Angell of God , and one of a thousand to the afflicted soule , comming like Noahs Dove with an Olive branch , quieting him that is tossed upon the deluge of trouble , turning his perplexity into peace , his feare into confidence , and his sorrow into sweet rejoycings . God abundantly declares his dispensation of blessings by his Ministers , through the removall of evils by their labours : The Gospell is the choisest instrument averting evill ; foule and shamefull , perplexing and mortall are the plagues and miseries resting upon them , that neither enjoy nor regard the labours of Gods Ministers . 3. In regard of the blessed state and condition whereinto God puts man by the labours of his Ministers . The estate of man under the Gospell , making a true use of the doctrines and instructions of Gods messengers is an estate of blessings : The blessing of old was upon Mount Gerazim , the blessing is now upon the Gospell : He that savingly entertaines the Gospell , enjoyes a most blessed condition ; a condition of divine and heavenly wisedome , Gods Ministers feed him with knowledge and understanding , and make him wise unto salvation ; a condition of holinesse and sanctification , the ministery of the word doth wash him , like water , and purifie him like fire ; a condition of liberty and freedome , Moses freed Israel from Pharaohs bondage , Gods Minister frees the soules of his children from the servitude of Satan , the world , and their owne corruption ; the word makes them free ; from ignorance in their understandings , from perversenesse in their wils , from vanity in their thoughts , from infidelity , servile feare , worldly love , and carnall joy in their affections ; the word makes them free , to know God , as the cleare eye is free to see the Sunne , to receive Christ as the strong and open hand , is free to receive a gift ; to love Christ , as the bride hath an open and enlarged heart to love the bridegroome , to attend Gods Ordinances , to run the way of Gods Commandements , as he whose feet and ankle-bones received strength by the ministery of Peter , was free to x stand and leap , and walke and enter into the Temple , and free to move and come to God by faith , and love , and joy , as the rivers are free to move and flow unto the sea ; a condition of honour and exaltation , the Gospell making them Sonnes of God by regeneration , the friends of God by love , the members of Christ by faith , and heires annexed with Christ , for their present title to , and future participation of the same inheritance with Christ Jesus ; a condition of fulnesse and satisfaction , they are satisfied with the goodnesse of Gods house ; the Gospell leads them unto Christ , the Sunne in whom is all light , the tree on whom growes all fruit , the fountaine from whom flowes all refreshment , the rocke in whom is all strength , the pearle in whom is all worth , and the Paradise in whom is all pleasure and peace ; very sweet and wonderfull , gracious and overflowing are the comforts and contentments derived from Christ to Gods children , under their enjoyment of the Gospell . Lastly , a condition of permanency and duration ; though the grasse wither , and the flower fade , yet the word of the Lord abideth for ever . Though worldly fulnesse change like the Moone , and vanish like a vapor , and wither like the flower and the grasse , yet the estate of grace , into which men are called by Gods Ministers , is an estate of firme and sure continuance ; they are sonnes abiding alway in their fathers house ; they are trees planted by the water side never withering ; they are houses built upon the rocke never sinking ; their graces like the light shine more and more to the day of their perfection ; the excellency of their estate who enjoy and make best use of the Gospell , abundantly declares Gods dispensation of very great , sweet and heavenly blessings by the labours of his Ministers . CHAP. XV THe Lords dispensing of sweet and heavenly blessings unto man , by the labours of his holy and faithfull Ministers , shewes what the estate and condition of man is without the Lords Ministers ; even an estate of woes , of myseries , and curses : Mans condition without the ministery of the Gospell is very wretched and miserable , an estate of death without spirituall life ; the earth without the Sunne is but a dead and fruitlesse lump ; the soule without the Sunne of Righteousnesse shining in the Gospell is y dead in sinnes and trespasses ; a tree twice dead , oncce by originall corruption , and secondly by actuall transgression , and plucked up by the z roots , wholly separate from all the meanes of life ; a he that hath not the Sonne , externally in the Gospell , internally in his heart , ministerially in his word , and efficiently in his worke of grace ; he hath not life : Such are farre from the life of grace and sanctification , as are strangers to Christ in his Gospell : The woman of Shunems sonne remained dead , according to the body , till the Prophet came and raised him ; the soule of man continues dead in respect of the inward man , untill the Minister of the Lord comes to quicken him . 2. An estate of darknesse : Man without the ministery of the word is in darknesse and the shadow of death , a darke body without an eye , a darke house without a Lamp. The soules clearest light is nothing else but darknesse , as long as the Gospell doth not shine into it , to irradiate and enlighten it . There was once no light in all the land of Egypt , onely the children of Israel had light in b their dwellings ; there is no spirituall and heavenly light in all the world , but among Gods Israel ; there is light only in their dwellings who enjoy the Gospell , In Judah is God knowne , and his name is great in Israel . God is truly and savingly knowne only by that people who enjoy the light of the Gospell . 3. An estate of servitude and bondage . Israel continued under hard bondage , untill Moses and Aaron came to deliver them , untill the Lord raised a fiery pillar to conduct them out of Egypt unto Canaan . Man abides under the hard bondage of Satan and his owne corruption , untill the Lord sends his Minister to free him , and sets up the fiery pillar of his word to lead him out of this servile and slavish condition ; Man without the Gospell is in prison , and hath no key to open it ; he is taken captive , and hath no weapon to resist his enemy , to procure his freedome ; he is manacled with many fetters , and hath no hammer to dissolve and loose them ; Mans condition without the ministery of the Gospell is very base and servile : When and where the Gospell shineth , then and there as the Prophet speaketh , The c eyes of the blind are opened , the prisoners are brought out from the prison , and they that sit in darknesse out of the prison-house . 4. An estate of emptinesse and barrennesse . The field without the dew is unfruitfull , the soule without the dew of divine and heavenly doctrine distilling thereupon , beares no good fruit ; there is no lawfull conception without an husband , all the fruit of the soule , not espoused to Christ by the Gospell , is illegitimate , and a very abomination ; there is no reaping , where is no sowing : The soule which is not sowne with the seed of the word yeelds no harvest of grace , they are barren ground nigh to burning , who are strangers to the Gospell . 5. An estate of pollution and uncleanesse . The house without the besome is overspread with slime and cobwebs ; Naaman continued leprous untill he went seven times into Jordan and washed ; the Temple was a den of theeves till Christ came with his whip , and drove them out ; the heart of man is an unclean house , without the besome of the word sweeping it ; the soule of man is oversread with the lothsome leprosie of sin , untill he bathe himselfe in the Jordan of the Gospell ; the whole man is a very den of theeves , untill Christ comes , and by the ministery of his word scourge and drive them out : The ministery of the Gospell is the outward instrument and meanes of the soules cleansing : Every foule estranging it selfe from Gods ordinance is under the power of uncleannesse . 6. An estate of continuall and remedilesse sorrowes , straights and perplexities . If God begin to waken the conscience , and make man a little sensible of his wrath , then without the Gospell , his estate like the waters of Marah without the tree is very bitter , he cannot drinke of it , he cannot meditate upon it , without any comfort , then he is in d straights in the midst of his sufficiency ; then he is in the green meadow of his worldly plenty , as a e chased Hart without the water brooke ; then he is full of blessings and agitations ; like the Disciples in the storme , and nothing but the voice of Christ in the Gospell can minister peace or comfort to him ; Better be deprived of all worldly possessions , then of the Gospell , and Gods Ministers . O that such men would consider and study the misery of their condition , as are left without the Gospell , and a faithfull Minister to instruct them : All our blessings will prove at last as curses , if we have not the Gospell to sweeten and sanctifie them to us ; the waters about Jericho were naught , untill the Prophet powred salt into them ; the deepest rivers , and fullest flouds of mans worldly abundance , prove naught , an instrument of death and condemnation , to him that hath not the Gospell to season them ; not the estate of him that wants earthly abilities , but the estate of him that wants the labours of Gods Ministers , is an estate of woes , miseries , and curses . Doth God dispense his greatest , his heavenly , his choisest blessings by his Ministers ? Then in this , as in a plaine and open character may we read their folly , and their impiety , who estrange themselves from the house of God , who sleight and undervalue the labours of Gods Ministers ; these men estrange themselves from the place , and from the meanes of blessing : The soule which is regardlesse of the ministery of the Gospell is far from blessing ; such as come not to the light abide in darknesse ; such as reject the Physitian , perish in their diseases ; such as cast away their weapon , fall in the battell ; such as refuse the ministery of the word , the light , the physicke , and armour of their soules , abide in ignorance , perish in their impieties , and fall before their spirituall adversaries . Such as came not to the Arke , the place and instrument of preservation in the deluge , were drowned in the waters : such as refuse the ministery of the Gospell , the instrument of the soules preservation , are swallowed in the deluge of Gods vengeance ; Corah , Dathan , and Abiram refusing to come up at Moses call , the f earth opened her mouth and swallowed them ; the earth will prove the occasion and instrument of their ruine , who through their earthly mindednesse despise the Gospell , and sleight the call of Gods Ministers inviting them : Such men are blind , and see not the worth of the Gospell , dead in sinne , and taste not the sweetnesse of Christ in the Gospell , unsensible of their owne misery , and know not the necessity of Christ ; as of a Physician to heale them ; as of a ransomer to redeeme them ; and as of a fountaine to wash and cleanse them : Such men are selfe-conceited , self-admirers , puffed up with an opinion of their owne fulnesse , and consider not the need they have of Christ , his Ministers , and Gospell ; as of a guide to direct them , as of a jewell to adorne them , as of a pearle to enrich them , and as of a living spring to fill them . Such as have least sence of their owne misery and emptinesse , are the greatest despisers and undervaluers of the meanes of their eternall happinesse : And such as are most exalted with an opinion of their owne wisedome , doe ever prove the most foolish of all others ; neither doth man ever declare greater folly and madnesse , then in sleighting the Gospell and worke of Gods Ministers ; for every such man is blind , and will not be guided , leprous , and will not be cleansed , in thraldome , and will not be freed empty , and will not be filled , naked , and will not be cloathed , condemned and will not receive a pardon were it is tendred : Such men refuse Gods sweetest mercies , and expose themselves to Gods bitterest curses ; they cast aside the Seales and pledges of Gods greatest loving kindnesse , and thrust themselves upon Gods severest judgements , and God will at last be farre from them , in the withdrawment of the light of his countenance , who are now far from him , by their absence from his ordinances , God will at last sleight their prayers , who now sleight the voice of his Ministers . As the Lord dispenseth many sweet and heavenly blessings by his Ministers , so it should be our care and wisedome , 1. Not to estrange our selves from their labours , not to withdraw our selves from Gods house , as the Prodigall in the parable withdrew himselfe from his fathers house : Forget not ( saith the Apostle ) the g assembling of your selves together ; absence from the sacred assemblies , proves uncomfortable and perillous . The proffer of Gods mercy is refused , the tender of Gods sweetest love is rejected , the choisest comforts of the soule are despised ; the estate of the men of the old world despising the Arke , the only instrument of preservation from the waters , proved dangerous ; the estate of such as refuse the Gospell , the meanes of salvation proves ruinous , everlasting perdition proves their last portion ; the Scholler estranging himselfe from the Schoole , remaines void of learning ; the sicke man estranging himselfe from the Physician continues diseased ; the souldier withdrawing himselfe from the Artillery house , remaines unarmed ; the diseased woman in the Gospell could not get her bloudy issue cured , untill she came to Christ ; Man estranging himself from the house of God remaines ignorant , his soule unarmed , his whole man mortally diseased . Sinne ever proves an incurable and mortall sicknesse to him that absents himselfe from Christ in his ordinances , absence from the house of God , spoyles the soule of all gracious and comfortable communion and acquaintance with God ; he that refraines the Kings Court , loseth all communion with the King : Gods house is Gods Court , his Gospell the voice by which he speaketh , the glasse in which he shineth and shewes himselfe ; the banquetting house wherein he communicates himselfe , as the Master of the feast unto his guests . He that neglecteth this , neglects the medium of his soules communion with God ; estrangement from the house of God brings poverty upon the soule ; the Prodigall forsaking his fathers house , became very poore and base , he made himselfe a companion of Swine and would have eaten of the huskes , if any man would have given to him ; great is their basenesse , swinish are their dispositions , shamefull is their spirituall poverty and emptinesse , who forsake the house of God , their Father , reject the labours of Gods Ministers , and follow their owne 〈◊〉 : Absence from the house of God , argues want of love to God ; Can you love a man from day to day , inviting you , preparing a costly feast for you , and yet you refuse to come within the threshold of his house , and to taste of his dainties ? Mans absence from the house of God proclaimes the alienation of his heart from God. How canst thou say ( saith Dalilah to Sampson ) that thou lovest me , when thy heart is not with me . How canst thou O man say that thou lovest God , when thy heart is not with God , exciting , thee to come to God , when thy foot is not with God , to carry thee to the house of God , when thy eare is not with God , to heare the word of God : He is far from God in his inward affections , who wittingly denies God his bodily presence ; Estrangement from Gods ordinance provokes God , causeth him to become a stranger to us , to reject and leave us , and to walke as an adversary against us . When Vasthi refused to come to the Kings feast at the Kings command , it was ordered that Vasthi should come no more before the King , and that her royall state should be given unto another better then she . Many people refusing to come to God , to partake of that feast which God hath prepared for them in his Gospell , have been rejected of the Lord , excluded from his gracious presence , and the Gospell given unto others . God will deny that man the comfort of his face and counteance , who denyes God his presence in his sacred assembles ; shamefull and soule-destroying desertion is the usuall attendant of mans refusall of the Gospell . When Joah refused to come to Absolon inviting him , Absalon sent , and set sire in his corne fields : Mans rejection of Gods invitations , turnes his favour into anger , his mercy becomes fury . Great were Gods mercies towards Jerusalem , great was Jerusalems abuse of Gods goodnesse , patience , and long-suffering , and at the last very dismall was Ierusalems desolation ; Capernaums fall and destruction was answerable to her exaltation . God will make such men desolate at last , as leave the house of God desolate now . Secondly , let it be our care and wisedome , not to sleight and undervalue the labours of Gods Ministers , and the presence and publication of the Gospell ; preferring our base and servile lusts above it , as Esau did a messe of pottage above his birthright , exalting the vaine and empty things of the world above it , as the men of Shechem set the bramble above the vine ; this is the cisterne by which God conveyed the rivers of his grace , of his sweetest and choisest blessings to the soules of men ; therefore doe not deride this as a foolish thing ; a light , an idle , a fruitlesse thing , as a light head , as a babling speech ; but remember this is Gods ordinance , the instrument by which he hath appointed to minister salvation unto man , as he ordained to save Israel by the staffe and stone in Davids hand ; this is the arme and power of God unto salvation ; this is the fiery pillar by which he will guide us ; this is the Bethesda in which he will heale us ; this is the immortall seed by which he will regenerate us ; this is the greene pasture and still water by which he will leade and feed us ; this is the trumpet , ●t the sound whereof he will make the wals of Jericho , the holds of sinne to fall ; this is the store-house in which the Lord will enrich us ; this is the banquetting-house in which God will betroth us to his Son Christ Jesus ; this is the river by which the Lord will water , refresh and glad us ; and this is the Dove by which God will send the ( live branch of peace unto us . Undervalue not this then , which is to our soules a Sun of so many bright and comfortable beames , a tree loaden with such variety of soule-nourishing fruit , a messenger comming with such joyfull , peaceable , and pacifying tydings , a store-house enriching us with such matchlesse treasures , and an instrument of the choisest , fullest , and everlasting blessings . How blind are they who sleight the light of this Sun ? how ignorant are they who disesteeme the worth of this pearle ? how distempered are their palates who rellish not the sweetnesse of this feast ? how deafe are their eares who are not affected with this joyfull sound ? O! how base are they in the eyes of God , who have such base apprehensions of Gods Ordinances , and the labours of his Ministers . God will surely sleight them that sleight his Christ , his Gospell , or any of Gods appointed instruments and meanes of their salvation : Honour therefore and attend the Gospell as the Starre in which Christ the Sun of Righteousnesse doth shine unto you ; as the cloud whence Christ distilleth like the dew upon you ; as the fiery pillar wherein Christ goes before you ; as the Schoole wherein Christ instructeth you ; as the feast whereat Christ feedeth you ; as the Physicke by which Christ healeth you ; and as the fiery charet in which Christ triumphantly carries you to everlasting blisse and glory . * ⁎ * FINIS . THE MYSTERY OF SELF-DENYALL : OR , THE CESSATION OF Mans living to himselfe : AND THE INCHOATION OF CHRISTS living in Man. Discoursing of the necessity , utility , and comfort of mans prostrating himselfe , and all that is his under Christ : Discovering the danger of Self-seeking , Self-admiration , and Self-exaltation , and also opening the Mystery , Comfort , and Excellency of Christ living in Man. The whole conducing to the working of Man out of himselfe into CHRIST . Whosoever will save his life shall lose it , and whosoever will lose his life for my sake shall find it , Mat. 16.25 . They that are Christs have crucified the flesh with the affections and lusts , Gal. 5.24 . By Alexander Grosse , B. D. Minister of the Gospell , and Pastor of Bridford near Exon in Devon-shire . LONDON , Printed by G. M. for John Bartlet , at the Signe of the Gilt Cup near Saint Austius Gate . 1642. THE MYSTERY OF SELF-DENYALL : OR , THE CESSATION OF Mans living to himselfe : AND THE INCHOATION OF CHRISTS living in Man. CHAP. I. Gal. 2.20 . Neverthelesse I live , yet not I , but Christ liveth in me . THE condition of the man in the Parable , travelling between Jerusalem and Jericho , is a cleare and lively Embleme of the estate of a Christian . The man in the Parable descended from Jerusalem to Jericho : Man is fallen from Jerusalem to Jericho , from heaven to the world , from God to Satan , from knowledge to ignorance , from holinesse to uncleannesse , from liberty to bondage , from honour to ignominy , from fulnesse to emptinesse , from pure and perfect Religion to corrupt and carnall superstition : He is wholly gone downe from Jerusalem to Iericho , from the participation of all grace , from all interest in God , and from all communion and acquaintance with God , into the servitude of corruption and consortship with the world : The sinne of man hath cast him from the top and crowne of the choisest glory , into the gulfe and sinke of the foulest and basest misery . The man in the parable fell among theeves which stripped him of his rayment , and wounded him , leaving him halfe dead : Man is fallen among three great theeves , the Devill , sinne , and the world ; and these have stripped man of all his spirituall rayment ; these have taken all grace and holinesse from man , which once covered him , like a rich and costly garment ; and they have also wounded , and left man halfe dead in his very naturall abilities . The fall of man hath totally stript him of all grace and holinesse , and also given a mortall wound to his morall and naturall faculties . Hee that abides not with God at Jerusalem , makes himselfe a prey to sinne , the Devill , and the world . There came a Priest and a Levite passing by , and looking upon the man thus stript and wounded , but neither of them had compassion upon him , neither of them ministred any consolation , nor lent an assisting hand unto him : Neither the Priest , nor the Levite , neither the Morall , nor Ceremoniall Law , can deliver sinfull man from Satans bondage , nor heale his wounded conscience ; neither the works of the one , nor the Rites and Ceremonies of the other , can restore man to his originall happinesse , nor justifie him in Gods presence . Mans best abilities and all-humane devises are miserable comforters to sinfull and perplexed soules in their anguish . Though the Priest and the Levite had no compassion upon him , yet there came a Samaritan which had compassion upon him ; though the Law shew no pitty , nor minister no comfort to wounded soules , and afflicted consciences ; yet the Lord Jesus communicates both great and sweet mercies to broken hearted sinners . The Samaritane , a man from whom this distressed man could not expect any mercy , had compassion upon him , and helped him . Christ is become the Authour of mans comfort and salvation , beyond all humane and Angelical thought , conceit or imagination ; the wisedome , worke , and love of God in providing a Saviour for distressed sinners , was farre above the reach and comprehension of all creatures : The Samaritan bound up this poore mans wound , and poured in wine and oyle ; the Lord Jesus binds up the broken-hearted , and gives the oyle of joy for mourning to them whose soules are truly humbled ; the Samaritan set the man upon his owne beast . Christ communicates his owne honour to the penitent and broken-hearted sinner ; sinne is the cause of mans dejection , Christ is the Authour of mans exaltation ; the Samaritan brought this distressed man to an Inne , and tooke care for him , gave two pence to the Hoast , charged him to take care of him , and promised payment of whatsoever he should spend more : The Lord Jesus brings perplexed soules to God as to their spirituall Hoast , and to the ministery of the Gospell , as to an Inne full of spirituall provision , gives his Ministers the two Testaments , the Law and the Gospell , out of them to minister to the soules of his people , and chargeth them as the ministeriall Hoast of poore and perplexed soules , to make all necessary and plentifull provision , and in the end by his merits , his active and passive obedience , his two great pence , he dischargeth the debt of all penitent and beleeving sinners . The whole of a sinfull and grieved soules happinesse flowes from the Lord Jesus ; all the supply of mans want and emptinesse is derived from Christs super-abundant fulnesse . All the myrrh and odours , and instruments of Hesters purification , and all her rich and costly apparell were given her out of the b Kings house , and the royall crowne was put upon her head by the Kings hand . All the purity and perfection , all the righteousnesse and justification , all the dignity and excellency of a holy and gracious soule is drawne from Christ , the spirituall and heavenly King. All mans holy and heavenly excellencies are borrowed from the Lord Jesus : Man is an empty cisterne , and hath all his fulnesse from Christ , the true and everliving fountaine ; Christ is the root by whom he is sustained , the spring by whom he is filled , the Sun by which he is enlightened , the garment wherewith he is covered , the crowne with which he is honoured , the head by which he is guided , the eye by which he seeth , the hand by which he worketh , the foot by which he walketh , yea the very soule by which he liveth . Whatsoever goodnesse or excellency is in a Christian , it is Christs and not his owne ; his very life is nothing but the living of Christ in him ; he must say with Paul , Neverthelesse , I live , yet not I , but Christ liveth in me . The words are a declaration of a Christians life . Christ living in beleeving man , and man living unto Christ . The Apostle setting forth how he was dead to the Law , that he might live to God , tels us that he was crucified together with Christ . Christ being crucified for us , and we being by faith ingrafted into him , doe dye to sinne , and mortifie our earthly members which are upon earth ; the death of the Lord Jesus is the death of sinne in all beleeving Christians , they live no more as formerly they did , they have Christ now living in them , and communicating himselfe unto them : He that hath not experience of Christs living in him , in the way and worke of sanctification , presumes in vaine of being saved by his death and suffering ; no man knowes the benefit of Christs death , but he that feeles the vertue of Christs life . Man hath no further assurance of Christs dying for him then as he feeles Christ living in him : He that knowes the power of Christs death in the mortification of his lusts , knowes also the vertue of Christs life in the quickning of his soule , and can say with Paul , now I live , yet not I , but Christ liveth in me . In the words , not to trouble you with many particulars , we have two generall things proposed , 1. Christian abnegation , I live , yet not I. 2. Holy and gracious vivification , but Christ liveth in me . In the abnegation , we have 1. the Subiect : I Paul the Apostle , a man chosen and called of God , a man filled and furnished with the fulnesse of Christ ; and in and under him is understood all beleeving Christians . Such alone as are truly sanctified and gracious people are the compleat and proper Subiect of that life which is heavenly and spirituall : Onely the living body is the seat and subject of the soule ; and that man alone that is spiritually quickned , hath Christ residing and dwelling in him , communicating holy and heavenly life to him . 2. Here is the Predicate , or thing affirmed , Life ; and that is two wayes proposed : 1. affirmatively , I live . 2. Negatively , yet not I. First affirmatively , I live , I lived once under the Law , which made me a persecutor of the Church of God , convinced me of sinne , wrought in me all manner of concupisence , and slew me , and I then found my selfe to be dead in sinne , but now I have embraced Christ , and am crucified with him ; now I am no more the man I was , but now I have Christ , who doth quicken me , who doth rule , and guide , and strengthen me by his Spirit ; now I live spiritually and holily , now I live to God , and not unto my selfe , to Christ , and not unto the world ; now I live under grace , and not under the Law ; now I live according to the will of Christ , and not after mine owne lust and fancy ; now I live indeed , formerly I did but seeme to live ; All life is as nothing , c yea as a very death in comparison of a holy and gracious life . Men without grace are as dead , even while they live : He that hath not Christ living in him , sits in darknesse , and the shadow of death , all the dayes of his naturall and temporall life , as the Apostle said of the Law compared to the Gospell , That which was made glorious had no glory by reason of the glory that excelleth : so in this case , the naturall life of man , howsoever deare , and precious , sweet or glorious , it may seeme to be ; yet it is of no price , of no sweetnesse , of no glory , in comparison of the worth , d glory , sweetnesse , and comfort of a spirituall life , which excelleth ; great is that mans happinesse that lives by the life of Christ Jesus . Hee is the most blessed and happy of all living persons that lives the life of grace and holinesse . CHAP. XII . SEcondly this is proposed negatively , yet not I. I live in deed , and yet I live not , in respect of originall . The life which I live is not of nature , but of grace , not of my selfe but of Christ : In respect of the rule which guides my life , though I live in the flesh , yet I live not after the flesh , I am not led by my lusts , but by the Spirit of Christ , I live not after my owne fancy , but according to the will of Christ , in respect of the meanes by which I live , I live not , by the f chaffe of humane traditions , selfe-devises , carnall doctrines , and inventions of men , or superstitious observations , but I live by the wheat of Christs doctrine , the g sincere milke of Gods word , this is the staffe and stay of my life : In respect of the end or terme to which I live , I live not to my selfe , I seeke not , I exalt not , I magnifie not my selfe , I propose not mine owne ends ; but I live to Christ , I intend , propose , and exalt Christ , I strive to be all that I am unto Christ : In respect of the opinion , and apprehension which I have of my selfe , I live not as mine owne Lord and Master , but I carry my selfe as a crucified man , suffering nothing in me to exalt it selfe against Christ ; but I prostrate all at the feet of Christ , I make all to vaile and bow to Christ , that Christ may live and reigne in me , looke upon my selfe as the chiefe of sinners , and the basest of creatures , as unworthy of the least of Christs mercies , I deny my selfe , I allow no place within me , to mine owne wisedome and reason , to my owne will and affections , to mine owne fancy and desires ; I looke on these as empty lamps that have no light , as on false guides and treacherous friends , that have no truth : I handle these as traitors , that conspire against the welfare of my soule : I trample and tread these under foot , as enemies to my peace : I silence these , and will not heare them speake , I suppresse these , and will not suffer them to raigne , I mortifie these , and will not suffer them to live ; and thus I live and live not , hence we learne , That he who lives the life of grace and true holinesse , doth wholly deny himselfe , his owne ends , counsels , and affections , and altogether prostrates himselfe and all that is his under Christ Iesus : He put himselfe and all that he hath under Christ , he implyes himselfe and all that he hath for Christ , in all that he doth he chiefly minds and intends Christ : In Iosephs vision the h Sun , Moone , and eleven Starres , these celestiall creatures did obeysance unto him , and all the sheaves in the field vailed unto his sheafe ; in the soule , life , way , and worke of a regenerate man ; all the supernaturall gifts and graces , all the morall abilities , and endowments , and all the naturall powers and faculties of the soule , with all the members of the body , all the labours of the life , and whatsoever else doe obeysance unto Christ , are made subject and serviceable unto Christ : True Christians are termed by the Apostle , a i living sacrifice . The sacrifice under the Law was no more his that offered it , but the Lords , and wholly to be spent in the service of the Lord ; the Christian who offers himselfe unto God under the Gospell , is no more his owne , but the Lords , to be imployed wholly in the service of the Lord ; this our Saviour imposeth as a necessary duty , and setteth it forth as a cleare and lively character of a true Disciple , and sincere Christian : k If any man ( saith he ) will come after me , let him deny himselfe , and take up his crosse and follow me : If any man will come after me , as a Scholler after his teacher , receiving my instruction ; as a sheep after his shepheard , feeding in my pastures , as a souldier after his Centurion , fighting my battels ; as a Subiect , after his Soveraigne , obeying my commandements ; as a bride after her bridegroome , making me the compleate object of his love , and embracing me as the husband of his soule , if any man will come after me , in the knowledge of my will , in the beleefe of my promises , in the love of my truth , and in the obedience of my precepts : Let him deny himselfe , Let him lay aside his owne wisedome as an empty lamp , his owne will as an evill commander , his owne imagination as a false rule , his owne affections as corrupt counsellors , and his owne ends as base and unworthy marks to be aymed at ; let him deny himselfe whatsoever is of himselfe , within himselfe , or belonging to himselfe as a corrupt and carnall man ; let him goe out of himselfe , that he may come to me ; let him empty himselfe of himselfe , that he may be capable of me , that I may raigne and rule within him , that he may wholly subject himselfe to me and my service ; there is no true following of Christ and his example , no through subjection to Christ and his precepts , without the denyall of our selves and our affections , without the rejection of our owne ends and counsels ; this the Apostle stiles l a living not unto our selves , but unto him that dyed for us ; not to live unto our selves , by following our owne imaginations , not to serve our owne lusts and affections , not to terminate our selves within our selves , by seeking our owne applause and profit , by making our selves the Lords and Masters of our service , serving our selves , and not the Lord Jesus ; but to live to Christ , to doe all in love and obedience unto Christ , to referre all to the praise and glory of Christ : It is a very base and carnall service which doth not primarily intend the Lord Jesus ; surely he is farre from the life of Christ , that doth not live to Christ ; that mans life is of a base , corrupt , and earthly originall , the energy , operation , and intendment of whose living is not to exalt and make Christ glorious ; he alone truly understands the end of Christs death , that makes Christs glory the end of his life ; and thus runs the charge of the Apostle to the Romanes , m Yeeld your selves unto God as those that are alive from the dead , and your members as instruments of righteousnesse unto God. Yeeld your selves to God , as souldiers to their Captaine , as servants to their Master , to fight for God , to worke for God , to doe all for Gods glory ; let every faculty of the soule , and member of the body , even whatsoever belongs unto you be dedicated unto God , and imployed in the worke and service of God ; that service which is not universall is hypocriticall ; he alone is a perfect servant , that puts the whole man upon the service of the Lord , as all the rivers n come from the sea , and returne , and empty themselves into the sea : Thus must we returne to God , and empty our selves , and all that we have into God , prostrate it all under Gods feet , and put it all upon the service of the Lord ; as Moses o lest not a hoose behind him in Egypt , but carried all out , that he might sacrifice to the Lord of whatsoever the Lord would have ; thus , we must not love a hoofe of our hearts , thoughts , loves , desires behind us upon sinne , and the world , but take of all , and sacrifice all to God and his service ; we must with the Baptist be willing to p decrease that Christ may increase , to become vile , and of no esteeme with men , that Christ may be exalted ; we must with the Macedonians , q give our selves to the Lord. We must give our understandings to know God , our wils to chuse God , our imaginations to thinke upon God , our memories to remember God , our affections to feare , trust , love , and rejoyce in God , our eares to heare Gods word , our tongues to speake God , praise , our hands to worke for God , and all our substance to the honour of God. CHAP. III. ANd a holy and gracious Christian doth thus deny himselfe , and put himselfe and all that he hath under Christ . 1. In regard of that carnality , vanity , basenesse , earthlinesse , unworthinesse , corruption , and uncleannesse , which he sees , and feeles in his owne flesh , in his owne affections , ends and counsels : He sees there is an emptinesse in himselfe , that his owne flesh is an r empty house , wherein dwelleth no good , and wherein is ſ no sufficiency to the performance of any good duty ; he sees that his owne heart is a City full of treason , t deceitfull above measure , and not to be trusted ; he feeles a u law in his members , rebelling against the law of his mind , as Rebeckah felt the twinnes in her wombe striving the one against the other ; he discernes that his owne wisedome is foolish , an empty lamp , a bleare-eye , a false light ; he discernes that he is brutish , and hath not the w knowledge of the holy ; he sees much uncleannesse within himselfe , many spots in his soule ; he sees that he is like Jacobs flocke , spotty coloured ; like Noahs Arke , wherein are many uncleane beasts among the cleane ; like the field in the parable , wherein are many teares among the wheat ; he sees how he is yet in part x carnall , and sold under sin , not fully freed and discharged from the strength and working of sinne ; he discernes an unhappy pronenesse in his heart , to consult with flesh and bloud , and to propose bie , and sinister , low , and base ends ; and having the sight , sence , and sorrowfull experience of all this ; he denyes himselfe , as Jacob having experience of the y deceitfulnesse of Laban , grew weary of him , denyed him his service , and went forth from him . Thus a gracious man having experience of the corruption and deceitfulnesse of his owne heart and flesh , growes weary of himselfe , denyes himselfe , goes out of himselfe , commeth unto Christ , and puts himselfe wholly under Christ ; and as the Evangelist said of Christ , that z knowing what was in man , he would not commit himselfe unto man : so sanctified man knowing what is in himselfe , he will not commit himselfe unto himselfe , he will not trust himselfe with himselfe , he denyes his owne wisedome , he becomes a a foole in his owne apprehension , and seeks to Christ to be made wise unto salvation ; he looks upon his owne righteousnesse , as b rotten ragges , and comes to Christ for justification ; he considers his owne weaknesse , and comes to Christ as the c Gibeonites came to Joshuah , to rescue him from his enemies , he is experienced in the vanity of all other helpers ; and therefore comes to Christ , as the diseased d woman , whom the Physitians could not cure , that Christ may heale his spirituall maladies ; Man is ever so much the more strong , and powerfull in the worke of self-denyall , by how much the more clearly he discernes the carnality and basenesse of his owne heart and counsell . He that knowes how subject he is to miscarry when he leanes upon himselfe , will readily put himselfe and all that he hath under Christ . 2. In regard of the holy , strong , and constant bent , and inclination of the heart of a gracious Christian unto Christ : As every thing moves towards its proper centre , and is at no rest untill it comes to that : so doth the sanctified soule incline and move to Christ , the true centre of the soule , and resteth not untill it comes to Christ , and hath the fruition of Christ ; there is in a gracious soule such a principle of grace , such a communication of Christ , such a sutablenesse between the soule and Christ , such a fervent and operative love towards Christ , such a vehement longing after Christ , that it mightily moves to Christ as the rivers to the sea ; that nothing but Christ can answer it , quiet and content it ; there is in the soule such a blessed residence , such a powerfull and gracious energy , and operation of the Spirit of Christ , that as the e wheeles in Ezekiels vision moved , wheresoever the living creatures moved , because the Spirit of the living creatures was in the wheeles : so the soule moves after Christ , because the Spirit of Christ is in the soule ; this makes it f pant after Christ , as the Hart after the water brookes ; this makes it g thirst for Christ , as the dry ground for waters ; this makes it follow hard after Christ , as the childe with cryes and teares after the father going from it ; this makes it cry for Christ , as sometimes h Rachel did for children , O give me Christ or else I dye ; and as David thirsted , and his worthies i burst through the army of the Philistines for water out of the wels of Bethel : so the soule thirsting for Christ , breakes through all the armies of opposition to come to Christ , to refresh it selfe with Christ ; now it denies all , leaves all , passeth through all , prostrates it selfe and all that it hath under Christ , that it may enjoy Christ , it hates all that hinders its comming to Christ , and embraceth all that may further its communion with Christ , sutablenesse between the soule and Christ , readily denyes and rejects all that hinders the fruition of Christ . 3. In regard of the vanity , nullity , and nothingnesse which a gracious man discernes in himselfe , and in all things else without and beside Christ ; he looks upon himselfe as on k dust and ashes ; he is vile in his owne apprehension , as a l worme and no man ; he humbles and abhorres himselfe m below the dust and ashes ; he looks on all other things as n dung and drosse , and a thing of o naught in comparison of Christ ; he reputes all things in respect of Christ , as p Jothan did Abimelech in respect of the Sonnes of Jerubbaal ; but as a bramble in respect of the vine , fig-tree , and olive-tree ; and having such a low opinion of himselfe , and all things else ; he readily denyes himselfe and all things else , and makes all to vaile and stoop to Christ ; with q Simon and Andrew they are ready to leave their nets , their ship , and their father , to deny their possessions , and their friends , to put all under Christ , to leave whatsoever is most profitable and deare , according to the flesh for Christs sake , with Paul to esteeme their very r life as nothing , that they may glorifie Christ , and finish Christs worke : The more any man doth undervalue himselfe , and the creature ; the more he exalteth Christ , the more freely , fully , and readily he prostrates all at the feet of Christ . 4. In regard of the holy , powerfull , and universall raigne , rule and dominion of Christ in a gracious and sanctified soule : Here Christ reignes as a King in his Throne , ſ as Solomon reigned over the land of Canaan from sea to sea , and from the river to the ends of the earth : so doth Christ raigne in a regenerate and gracious soule , from the highest to the lowest faculty thereof , and from the head to the feet , and from the highest to the lowest undertaking of a Christian : Here Christ reignes as a t dweller in his house ; the dweller rules over all the roomes , members , and goods of his house , and disposeth all to his service ; Christ rules over all the faculties of the soule , members of the body , and disposeth all the endowments and doings of a Christian to his owne service , and for his owne honour : Here Christ rules as the u head over the body , acting , moving , guiding , and framing the whole man , to a holy , humble , and free subjection : Here Christ reignes as a w Centurion in his army , and as the servants of the Centurion did goe and come at his command , and doe whatsoever he bad them : Thus all the faculties of the soule , and members of the body of a true Christian , are at the command of Christ , receiving their direction and commission from Christ , doing every thing in subjection and obedience to Christ : Thus the Psalmist speaking of Christs kingdome , saith , x in the day of thy power , when Christ should reigne by his Gospell and Spirit in the soules of men , the people should be willing , free , ready , and full in their subjection unto Christ , and his y enemies should bow before him , and licke the dust ; such as were enemies , rebellious , and disobedient in their unregeneration , should after their conversion bow themselves , and licke the dust , acknowledge and receive Christ as their Lord and King , and in very great humility subject and prostrate both themselves and all theirs to him , and his service ; for as Abner entring into Covenant with David , and taking David for his King , undertooke to z bring about all Israelite to David Thus the soule entring into Covenant with Christ , and taking Christ for its King , brings about all to Christ , and puts all in subjection under Christ . 5. In regard of the holy and fervent desire of a gracious soule to exalt and set up Christ : This is the prime ●●●our , joy and comfort of a godly soule , to see and feele Christs kingdome within him , to set up Christ in his heart , and to discerne him ruling and commanding there , as a King in his Throne , as a Pilate in the ship ; this is his suite and supplication unto God , that Christs a kingd●m● may come , that Christ may reigne and rule within him as David sometimes thirsted , and longed to see the b power and glory of God in the Sanctuary : so doth a godly man long to see the power and glory of Christ in his soule ; to behold him raigning in his heart : In the day of Solomons coronation the c people piped with pipes , and rejoyced with great joy , so that the earth rung with the sound thereof : In the day of Christs coronation , and reigne in the soule of man , the heart of man rejoyceth with exceeding great joy , Christs dominion is a holy soules rejoycing , the kingdome of God is righteousnesse and peace , and d joy in the Holy-Ghost . It was the care , labour , and joy of David to bring the Arke of the Lord into the Tabernacle , in that day David e danced before the Lord with all his might , and all the house of Israel brought up the Arke of the Lord with shouting and with the sound of a trumpet , and set it in the midst of the Tabernacle . Thus it is the care , labour , and comfort of the whole man that is godly , to set up Christ in the midst of his soule , to see him reigning in his understanding , as the Sun in the eye ; guiding in his will , as a Prince commanding it ; in his imagination , as the obiect on which he thinketh with most frequency , delight and comfort ; in his trust , as the onely rocke whereon he buildeth ; in his feare , as the King of Kings , whom he chiefly reverenceth ; and in his love , as an husband in the love of the wife : so powerfull and operative is this desire , labour , and joy of a gracious soule , touching the exaltation , reigne , and rule of Christ within it ; that as the people would have all the men put f to death which would not have Saul reigne over them : so doth such a man mortifie all his lusts which oppose Christs kingdome , remove whatsoever may hinder Christs spirituall dominion , and makes all vaile , and stoop for Christs exaltation within him . 6. In regard of a gracious soules acquiescence and contentation with the approbation of Christ : In this it pleaseth , in this it blesseth , delighteth , and satisfieth it selfe , whatsoever it hath besides it , this is in stead of all , as the Sun is to the eye in stead of all lights , and the fountaine to the thirsty in stead of all bottles ; the approbation of Christ is of very great price with a true Christian ; his g praise is not the praise of men but of God ; not to have the approbation of men to his doings , but of God ; not to have his eare tickled with the empty breath of vaine mans applause , but with the solide and sweet inspiration , and breathing of Gods Spirit , assuring him of Gods acceptation of him ; as our Saviour sought not himselfe , nor his owne praise , but the h praise of his Father , made it his i meat and drinke to doe his Fathers will , and contented himselfe with his Fathers approbation , how unworthily soever men thought of him : Thus all the members of Christ in proportion seeke not themselves , nor the applause of men , but the testimony of Christ ; in this they rejoyce and solace themselves , in all things k approving themselves to God , as good servants , in all estates , in all changes , in all their undertakings ; and this is the holy glorying , rejoycing and comfort of the soule , to l glory ( as the Apostle saith ) in the Lord , to glory in the dominion of God , subjecting himselfe unto him , to glory in the power of God , resting upon him , to glory in the testimony of God , blessing and pleasing himselfe in Gods approbation for not he that commendeth himselfe is approved , but whom the Lord commendeth : Gods approbation is the crowne and comfort of a Christian ; and therefore as the wife seeks and rejoyceth in the approbation of her husband , though she displease her selfe , and all the family to enjoy it : Thus the soule which is wedded to Christ seeks the approbation of Christ , pleaseth himselfe herein , and for the enjoyment whereof will displease his owne flesh , and all the world , he denies whatsoever is a hinderance hereunto , he subjects himselfe wholly unto Christ , to gaine and keep the testimony of Christ ; for as he said of Plato , unius Platonis calculum inter mille , the approbation of Plato alone was in stead of a thousand : so the testimony and approbation of one Christ , of Christ alone , is more to a gracious soule , then the applause of the world or whatsoever the earth can affoord , and for these and such like causes doth a man endued with true holinesse deny himselfe , his owne ends and counsels , and prostrates all under Christ Jesus . CHAP. IV. COnsider this then , and see the dangerous estate of men not denying themselves and their owne ends and thoughts , not subjecting themselves and all that they have to Christ and his service ; as the Sodomites would not have Lot to be a m Judge among them , no more will many men have Christ to reigne over them ; the sonnes of Belial n despised Saul , and brought him no presents . Many like sonnes of Belial despise Christ in his person , they see no beauty nor comlinesse in him , they despise him in his Gospell , they will not vaile to his Scepter , they despise him in his Embassadors , they deny audience , and reverence to their message , they despise him in his offices , they doe not heare him as their Prophet , obey him as their King , they doe not beleeve in him as the Priest who hath offered himselfe to God an al-sufficient sacrifice for them , they despise him in his ſ lawes , they burst them asunder , as Sampson burst his wit hs : strange and shamefull is the contempt offered by prophane persons to the Lord Jesus , and though they professe Christ , and pretend Christ , & will have Christ to be preached and spoken of among them ; yet as the Philistines though they entertained the Arke , yet they set Dagon t above , and would not endure the presence therof when Dagon fell before it : so these men though they outwardly entertaine Christ , and give him some place amongst them , yet they will set their Dagon , their lusts , their pride , pleasures , profits , inventions above Christ ; and if their Dagon fall , if Christ begin to shew his power , and worke upon their Dagon , discover , reprove , shame , and offer to cast downe their lusts , and will not suffer these to raigne , they grow very weary of Christ , his presence is uncomfortable : Christ preached in his power ever proves a burthen to the soule where sinne is pleasant and delightfull ; he that doth not deny himselfe , denies Christ ; he that allowes not Christ a full and universall dominion , is a great stranger to selfe-deniall . Some deny not their owne wisedome , Christ reignes not in their understanding , they are u wise in their owne eyes , they embrace not Christs direction , Christ is not in stead of eyes unto them , as w Hobab was to Moses and Israel in their journeyes through the wildernesse ; they aske not counsell of Christ , but walke after their owne counsell , they make not their wisedome to stoop to Christs wisedome , and therefore folly dwels with them , Christ is not knowne to them ; he of all men sees least of Christ , and continues most foolish that most exalts and magnifies his owne knowledge . Some deny not their owne wils , they make not Christs will the rule of their will , but set up their owne wils to be the rule of Christs will , and make their owne will the Law by which they walke , as it was foretold of the King of Greece , that he should x stand up and rule with great dominion , and doe according to his will : so it is true of these men , they stand up against Christ , and they rule and sway over Christs Lawes , Ministers , Ordinances , and Offices , and doe all things according to their owne will. In the dayes of Micah the Idolater , there was no King in Israel , and every man did that which was right in his owne eyes : Thus these men are without a spirituall King , Christ doth not reigne in their soules , but they doe what is right in their owne eyes , they are y rebellious people , lying children , children that will not heare the Law of the Lord , which say to the Seer see not , and to the Prophets , prophesie not unto us right things , speake unto us smooth things , prophesie to us deceits . Christ hath no kingdome in the soule which is swayed by vaine delusion , and carnall counsell . Some will not deny their owne affections , they will not put them under , but suffer them to Lord it over Christ , Christ hath not the preheminence in their feare , trust , love , joy ; but as the Lord said to Ely , thou z honourest thy sons above me , so these men honour their affections and lusts above Christ . Solomon observed in his time a servants riding on horsebacke , and Princes walking on foot . Euery man may see in these times mens naturall lusts and affections which should like servants be kept under and suppressed , humbled , brought low , and made to walke on foot ; yet these are set on horsebacke , exalted , honoured , preferred , and Christ the Prince of peace , and all his ordinances , statutes , and testimonies , which should reigne and rule like Princes in the soule of man , these are made like servants to travell on foot ; these are of no esteeme and price with men ; these have no rule and sway in the hearts of men : Herodias hath preheminence in the heart of b Herod above the Baptist ; a Swine is of more esteeme then ▪ Christ with the Gaderine . Mans exaltation of his corrupt affections is a foule and shamefull abasement of Christ and his ordinances . Some deny not their worldly profits ; Jesse set David behind the d ewes , many set Christ behind the oxe and the asse ; the e farme and the wife , their merchandise and worldly trafficke , they prize the world above Christ , they love this more then they love Christ , the love of the world carries their f heart farre from Christ , when their bodies draw neare to Christ ; the overvaluing of the earth is an undervaluing of Christ ; when the world is over sweet and savoury to mens palates , their soules g disrellish Christ and his ordinances ; whon the earth is pleasant like a Paradise , Christ and all the meanes of grace are apprehended as a very wildernesse . Some deny not their owne pleasures , but value them above Christ , as Esau did a few pottage above his birthright ; some deny not their pride , but as Absalom sought to raigne , though it were to the dishonour and deposall of his father David from his throne : so they seeke to magnifie themselves , though to the dishonour of God , and deposall of Christ from his Throne in their hearts ; some deny not their owne worth and goodnesse , they are rich and full in their owne opinions , as the man in the Prophet , which dreamed , he had eaten and was full ; some deny not their owne superstitions , they receive for doctrines the commandements of men , they will see Christ in a glasse of their owne framing , learne Christ in a schoole of their owne erecting , and draw the waters of salvation out of a cisterne of their owne digging ; doubtlesse they are a very small number that have learned the lesson of self-denyall , questionlesse Christ hath spirituall and heavenly dominion in the soules of few men . Very full of base respects and purposes are the hearts of many that professe Iesus Christ : The Prophet speaks of a day , wherein h seven women should take hold of one man , saying we will eat our owne bread , and weare our owne apparell , onely let us be called by thy name to take away our reproach . There is a day now , wherein seven , a very great number , take hold of one man Christ , by an outward profession ; but they will eat their owne bread , and weare their owne apparell , they will find their owne pleasures , walke in their owne wayes , keep themselves apparelled with the old man , they will not deny themselves , they will not put away their old things , and make all things new , they will only be called by the name of Christ to take away their reproach , of being reputed Atheists and Infidels among men . Many men that professe themselves Christians doe shamefully deny the Lord Iesus , and are far from the denyall of themselves , their owne counsels and affections . CHAP. V. IF you demand whence it is , and how it comes to passe that men are so backward in denying themselves and their owne ends , and in subjecting themselves and all that they have unto Christ . I answer of this there are seven grounds : 1. Mans overvaluing of himselfe . Man is very prone to thinke of himselfe above that which is convenient , to pride himselfe in his endowments , abilities , to thinke of himselfe as the Queene of Babylon did , that he is a i Queene and no widow , wise and not ignorant , rich and not poore , full and not empty , holy and not prophane , free and not bound , as Goliah k prided himselfe in the talnesse of his stature , and bignesse of his armour : so doth man pride himselfe in his naturall , morall , and temporall habiliments and furniture , contrary to the charge of the Apostle , l Man is wise in his conceit , and will not stoop to wholsome instruction , he thinks himselfe sufficient for himselfe , to guide himselfe , to sustaine himselfe , to make himselfe acceptable unto God. m Esau thought he had enough , and refused his brothers present : vaine man thinks he hath enough , wisedome , faith , love , holinesse enough ; and therefore refuseth the spirituall and heavenly presence of Christ , his ordinances , benefits , graces , and all helps to happinesse ; he dreams that he is wise , when he is foolish , spirituall , when he is carnal , full when he is empty , like the n Laodicean ; and this disables him to deny himselfe , and subject himselfe to Christ ; he that supposeth he hath water enough at home in his owne cisterne , will not goe to his neighbours well . Thoughts of self-sufficiency hinder men from going out of themselves , and comming unto Christ : The Pharisees conceited so highly of their owne wisedome , that they refused Christ and his doctrine ; the whole puts not himselfe under the hands of the Physitian to be dieted , lanced , and purged by him . 2. The overswaying of corrupt and carnall lusts : These oversway man , as a Master doth his servant , or a King his subject , they rule and reigne within man , and make man their o servant ; the servant ( as S. Peter saith ) of corruption ; and as a servant is not his own man , but his Masters , is guided by his Master , minds and intends his Master , seekes the pleasing and profiting of his Master , is bound and cannot enter into the service of another . Thus these men are not their owne men , but the servants of their lusts , moved , led , and guided by their lusts , minding and intending their lusts , seeking to please and profit their lusts , making provision for the flesh to fulfill the lusts thereof : To these they are bound , and cannot put themselves into Christs service , they cannot take upon them Christs yoake ; these oversway man as a lover is overswayed by his love : Man is very indulgent to them as David to Absalom , and as he charged the Captaines of his armies to deale gently with the young man Absalom : so man is very loath to have his lusts roughly handled ; he wishes that all the Prophets would prophesie smooth things and deceits ; and as the ha●lot in Solomon caused the young man with her much faire p speech to yeeld , and forced him with the slattering of her lips , so that he went after her as an oxe goeth to the slaughter : Thus these lusts with their flatteries , and fleshly-seeming sweetnesse , and bewitching eloquence doe make the soule yeeld and follow them ; and as strange love in a wife takes away her matrimoniall love from her husband , and makes her regardlesse of him , and disobedient to him : Thus the indulgency and love of man to his lusts takes away his q love from Christ , makes him regardlesse of Christ , and rebellious against Christ : These lusts oversway man as a disease overswayes the body , distempers the palate , destroyes the appetite , and makes the meat distastefull and irksome : Thus doe these lusts distemper the foule , and make Christ and his word the bread of life and food of the soule unpleasant , the very savour of death unto death . There is no possibility of self-denyall and subjection unto Christ as long as the soule is overswayed by any carnall lusts ; the dominion of sinne , and subjection unto Christ are incompatable , and inconsistent ; Abner could not serve David untill he denied his service and obedience to the house of Saul . 3. An inordinate disposition of the heart toward the Creature . The heart of man is inordinate towards the creature , in his opinion and judgement of the creature , judging it to be strong as a mountaine , when it is weake as the sand , to be full as the Sea , when it is empty as a broken ●●sterne to be noble and honourable , when it is base and full of thraldome , to be permanent as the Sunne , when it vanisheth like a meteor : The heart of man is inordinate about the creature , in his thoughts , of its filling it selfe with distracting and perplexing thoughts about it , making his bed a bed of thornes whereon he cannot sleep ; the heart of man is inordinate about the creature , in his pursuit of it , pursuing it as the choisest and most desirable object , in his trust in it , building on it as a rocke that never sinketh , in his love to it , his heart going after it , as the heart of the adulterer after the harlot , in the price he puts upon it , prizing it above Christ , as the men of Shechem did the bramble above the vine , in his sorrow for the losse of it , as Micah grieved as a man undone for the losse of his Idoll , and in the promises he makes unto himselfe from it , promising himselfe like the rich man in the parable , fulnesse of all peace , and contentment from his worldly abundance ; and judging of Gods love towards him , according to that outward abundance which God bestowes upon him ; the heart of man being thus inordinately disposed towards the creature , he cannot deny the creature , he cannot come fully and freely off from the creature , and submit himselfe to Christs Scepter ; the Elders of r Gilead came not to Jeptha , made him not their head , untill they saw their owne and Israels weaknesse . Man never comes to Christ , never makes Christ his head , never truly and throughly subjects himselfe to Christ , untill he sees both his owne and the creatures weaknesse , emptinesse , and unworthinesse . 4. An over-piercing of man. Man is very prone to over-prize man , the favour and countenance of man , the society and fellowship of man , the praise and applause of man : These are chaines and fetters which bind and imbondage man to man ; and make man the ſ servant of man , flatterers and admirers of vaine man , companions in evill with sinfull man , inordinate haunters after the approbation and applause of idle man , doing many things contrary to Christ , for the winning and retention of this ; he that is ambitious of the favour , fellowship , and praise of men , can never solace and satisfie himselfe with the favour and approbation of Christ ; he cannot subject himselfe to Christ , and make him in stead of all friends , companions , applauders , and approvers to his soule . What hindered the parents of the blind man from professing Christ , from making mention of Christ having done such a miraculous curtesie to their childe ; but their overprizing of man , they t feared the Jewes , they were loth to displease the Jewes , unwilling to lose their place in the Synagogue among the Jewes . Why did not the Rulers , which with a dogmaticall and historicall faith beleeved in Christ , confesse Christ ? why did they not deny all for Christ ? why did they not openly professe and exalt Christ ? u because of the Pharisees they did not confesse him , least they should be put out of the Synagogue , for they loved the praise of men more then the praise of God. We can never rightly value Christ , till we have learned to sleight and undervalue man , the vaine and empty favour and applause of man. How w can ye beleeve ( saith Christ ) how can ye embrace me , dedicate your selves to me , and partake of me : Which receive honour one of another , and seeke not the honour which commeth from God onely ; the soule never gaines sweet and gracious communion with Christ , which esteemeth and doats on the fellowship of sinfull men . x He that cannot hate father and mother with a comparative hatred , that cannot reject the fellowship , friendship , and applause of carnall men for Christ , can never come to Christ , never be a true Disciple of Christ , never have the sweet enjoyment of Christ . 5. A carnall iudging and mistaking of Christ . Men doe not discerne nor conceive of Christ aright , they learne not Christ as the y truth is in him , they misjudge the knowledge of Christ , esteeming it , z foolishnesse , vaine , idle , unprofitable knowledge , whereas this is a excellent and superlative knowledge , transcending all the knowledge and wisedome of the world , as the Sunne the gloe-worme , they discerne not the love of Christ any more then the dead doe the warmth of the Sunne , being b alienated from the life of God , and past feeling , they taste not any sweetnesse , they feele not any comfort in Christs love , whereas his love is sweeter then c wine , and better then life , their soules are not married to Christ , Christ is not brought into the chamber of their hearts , as the bridegroome into the chamber of the bride , but stands afarre off , as a stranger whose love they know not , they discerne not the d beauties of Christ , they see no comelinesse in him , they doe not see him in his ordinances shining as a Sunne , sweetly and gloriously triumphing as a King ; his beauties are hidden from their eyes , they judge of Christ as Samuel did of the sonnes of Jesse , according to the e outward appearance , they discerne not the fulnesse of Christ , he seemes to them a ſ dry tree , their soules never found any satisfaction in him , he is a sealed well whereof they never dranke , and a hidden Manna of whom they did never eat , they discerne not the dispensations of Christ , they suppose that he dispenseth nothing but sorrowes , feares , terrours , and anguish to the soules of men , whereas he dispenseth love , peace , comfort , making for them a feast of g fat things , of marrow , and of wine well refined upon the lees , filling them with all h ioy in beleeving , they discerne not Christs purpose in humbling the soules of his servants , they perceive not how he gives them light in darknesse , how he makes them rejoyce with i ioy glorious , and unspeakable , when they suppose them to be of all men most miserable ; they discerne not the contentments which Christ giveth to them that lose and leave all for him ; they perceive not that k hundred fold more which Christ giveth them , in bestowing himselfe upon them , being infinitely more to them then all friends , honours , riches , and whatsoever worldly comforts ; as the pearle in the parable , l was much more to the Merchant then all that he gave , though he gave all that he had for it . Men thus mistaking and misjudging Christ , thinke dishonourably of Christ , esteeme him no better then another m beloved , no better then gold , silver , honour , the covetous and ambitious mans beloved ; and man will never leave much for that wherein he discerneth little , or no worth : we shall never be able to subject our selves to Christ , untill we have rightly learned the worth of Christ ; he that knowes the comfortable dispensations of Christ in the time of Christian suffering , will chuse to live with Christ in the deepest outward misery , rather then live without Christ , in the greatest worldly prosperity , peace and plenty . 6. A corrupt framing and devising of false Christs , and false wayes to life and peace . Some frame unto themselves a carnall Christ , placing all his worship , and their service in a carnall and bodily attendance upon his ordinances ; they thinke it enough to n come and stand before him in his house , in this they stay and looke no further , they suppose the having of the outward ordinances is the having of Christ ; some frame unto themselves a ceremoniall and superstitious Christ , embracing the traditions of men , and being very severe and frequent in the observation of humane devises , they blesse themselves as the onely true worshippers of Christ ; some frame unto themselves a licentious Christ , such a Christ as died to bring redemption to man , but requires no obedience from Man , this is the Libertines Christ , and all these suppose they have Christ when yet they have him not ; and as he that is full is loath to beg , and the full stomacke o loatheth the honey-combe : so these supposing that they have Christ , are full of Christ , though yet they have him not ; as he in Solomon made himselfe rich when yet he p had nothing ; they are loath either to deny themselves , or to seeke any further for Christ : He that falsly faines himselfe to have Christ , is of all others most uneasily drawne and wrought home to Christ : The heathen man could say , Many might have been wise , if they had not already thought themselves wise ; and so many might have Christ , if they were not perswaded they had already gotten Christ . 7. Ignorance of the nature and sweetnesse of Christs yoake , and of the comfort of living under the command of Christ. Men know not how good and pleasant the service of Christ is , how full of joy and contentment the fruition of Christ is ; they imagine that Christs yoake is an yron yoake , Christs way a way of thornes , and the day of a Christian as a day of clouds and darknesse ; they know not that Christs yoake is made q easie through grace , that his wayes are wayes of r peace , and his paths paths of pleasantnesse ; they know not the ſ ioy and reioycing arising from the having of our conversation in simplicity and godly sincerity ; they see not the Sun of love that shines upon the heads of the righteous , they drinke not of that t river of comforts which refresheth the city of the Lord , they feed not upon the u greene pastures , nor taste of the still waters , by which Christ leadeth and pa●●ureth his flocke ; they never knew the peace , confidence , security , satisfaction , safety and glory derived to the soule from the participation of Christ , and therefore they will not put their neckes under Christs yoake . CHAP. VI. IF you demand what the evils are which attend the want of self-denyall , and full and through subjection unto Christ : I answer , hence arise these evils and great inconveniences to the soules of men . 1. Vncapablenesse of Christ : The full vessell is uncapable of other liquor , the full house is uncapable of another dweller , the full soule , the soule which doth not deny it selfe , which is not emptied of all self-sufficiency , is uncapable of Christ , as long saith the Apostle , w as the husband liveth , the wife is bound to the law of her husband , and she cannot marry another , when her husband is dead she is free to marry whom she will : As long as the creature liveth , as long as opinion of self-sufficiency or any other lust doth live , and beare sway in the heart of man ; Man is bound to the law of the creature , and his owne lust , he is under the power and authority of the creature , and lust , and he cannot marry his soule to Christ ; but if the creature be dead , if the world be x crucified unto him , and he to the world , if he hath crucified the flesh with the affections thereof , then he is free to marry himselfe to Christ , then he is capable of Christ . Christ hath no gracious being where there is no true and through self-denyall ; that soule alone which is truly humble is Christs dwelling . 2. Alienation and estrangement from all the benefits and comforts flowing from Christ. The Subject which exalts himselfe , and denyes obedience to his Soveraigne , deprives himselfe of all the prerogatives which the King grants unto his loyall people : He that exalts himselfe with an opinion of his owne worth , or sets up the creature in the roome of Christ , and will not vaile and bow to Christ , excludes himselfe from all the comforts of Christ : He is estranged from the knowledge of Christ , as a diseased eye from the light of the Sunne , from the love of Christ , as a harlot from the love of her husband , from the y faith of Christ , as the house builded upon the sand was estranged from the rocke , from the communion and fellowship of Christ , as Joab exalting Adoniah into the Throne , was excluded from communion with z Solomon : so man exalting the creature , or any lust into the heart , the Throne of Christ loseth all communion with Christ ; he that denyes not himselfe receives nothing of Christ , he receives not Christ as a Prophet instructing , he is still in darknesse and in the shadow of death , he receives not Christ as a King , to raigne and rule over him , he feeles nothing of Christs kingdome within him , he receives not Christ as a Priest ; he knowes not the vertue of Christs death in the death of his sinne , he is still in his sinne without justification . Adam preferring the perswasion of his wife , above the commandement of God , lost all his communion with God , and was excluded from the Tree of Life . Man exalting any thing a above Christ excludes himselfe from God and Christ . 3. Vanity , emptinesse , hallownesse of profession of Christ , and attendance upon the ordinances . The profession of Christ without self-denyall , and full subjection under Christ , is nothing worth ; a tree of leaves without fruit , like that in the Gospell , whose end was accursed . Joah exalting Adoniah fled in vaine to the hornes of the Altar , he was there slaine ; Man exalting himselfe , or any thing else above Christ , flyes in vaine to the ordinances of God , to the outward profession of Christ ; Herods hearing the Baptist , and doing many things , stood him in no stead , exalting Herodias in his heart ; the Philistines exalting Dagon , had no benefit by the Arke , they were the more plagued for the presence of it . Mans very profession of Christ turnes to the increase of his condemnation , not throughly subjecting himselfe to Christs dominion . 4. Subiection , abasement , and thraldome under the creature , and his owne sinfull flesh . They that dreame of liberty by refusing to take the yoake of Christ upon them , in stead of freedome meet with thraldome : The Apostle saith of false Prophets , while they promise others liberty , themselves are the b servants of corruption ; such false Prophets are these men to their owne soules , for whiles they promise themselves liberty , they make themselves the servants of the creature , and of their owne lusts , for of whom a man is overcome of the same is he brought in bondage . The Lord sometime threatened Israel , because they would not serve him , they should serve their enemies ; they that deny holy and cheerfull service to the Lord Jesus , make themselves miserable and wretched slaves to the creatures , and many base affections ; Man ever make that a Lord and Master over him , which he will not deny to make himselfe Christs servant ; the service of Christ is spirituall freedome ; the denyall of obedience to Christ is accursed thraldome . 5. Annihilation of the fruit and benefit of Christs death . A ransome is paid in vaine for him that will not put off his fetters , and come forth of the house of bondage : Christs death without self-denyall is no way beneficiall ; he that puts not off his lusts as fetters , and comes off from the world as from a house of bondage , hath no benefit by the ransome which Christ hath given : For this c end ( saith Saint Paul ) hath Christ dyed , that we that live should live no mere unto our selves but unto Christ who died for us . 6. Deprivation of the heavenly fruit , and soule-refreshing comfort of the ordinances of God , and labours of Gods Ministers . The reserving of one moate in the eye , frustrates the shining of the Sunne ; the allowing of thornes in the field makes the sowing of the seed fruitlesse ; the Word , Sacrament , Ministers can doe you no good , unlesse you will deny your selves , and resigne your selves wholly unto Christ ; d Jonah being kept in the ship , the mariners rowed in vaine , they could not bring the ship to the shoare ; without an universall self-denyall , the Minister cannot bring the soule to Christ , he cannot wave and worke it into the haven of everlasting peace . 7. The losse which attends the want of self-denyall and subiection unto Christ . Achan exalted the golden wedge and Babylonish garment in his heart , and thereby losed both that and all his substance with his life ; Adam overprized the fruit of the forbidden tree , and eat of it against Gods precept , and thereby lost both the tree and all the garden . That which man gaines with Christs dishonour , and with the neglect of Christ , proves mans greatest losse ; soulelosing is the fruit of self-seeking ; they that seeke their owne things , and not the things which are Jesus Christs , lose both their owne things , and the things which are Jesus Christs . He ( saith Christ ) that will save his life , that is , by denying Christ , by preferring man above Christ , that man shall lose his life : so he that will save his goods , his credit , his peace among men , with the neglect of Christ , by shunning the crosse of Christ ; that man shall lose his goods , the comfort of them , he shall eat the bread of sorrowes ; he shall lose his credit with men , he shall be a slave to men , he shall be reputed vile in the eyes of men , they shall no more esteeme him then the High-Priests did Judas : He shall lose his peace with men , who will trust him , or have communion with him , that proves unfaithfull to his God ; in the midst of his sufficiency he shall be in straights , every hand of the wicked shall be upon him , and all darknesse shall be hid in his secret places , everlasting confusion shall be his last portion : The gaine of all is a very fearefull losse to him that for gaine doth lose Christ : He that for worldly honours , and outward riches denies and loses the Lord Jesus , e is the most poore , base , and contemptiole of all persons . 8 Apostacy and falling away from Christ . He that cannot throughly deny himselfe , and all things else for Christ , he will never hold out with Christ ; he will fall a lusting after his old wayes , as the Israelites did after the onyons and garlicke of Egypt , retaining still his corrupt and carnall nature , he will returne like the sow to his wallowing in the mire ; when trouble and affliction comes , he will repine and wish himselfe in his former estate , as the Israelites repined at the red Sea , and wished they had tarried in Egypt : He that began to build in the parable , and considered not the cost before hand left off with shame : He that takes upon him the profession of Christ , and considers not what it will cost him , resolves not to deny all , to leave all , to suffer all , and to content himselfe with Christ alone , can never hold out with Christ to the end : A horse of unsound feet may travell well a few miles , but at length his feet faile him , and he can travell no further ; a rotten vessell may row speedily upon the Seas for some houres , but as soone as a storme ariseth the ship sinketh : Thus man of a rotten and unsound heart may make a glorious profession , be very zealous for a season , but not having throughly denyed himselfe , he faints and f fals away , he makes shipwracke of faith and a good conscience at length 9. Christs denyall , and rejection of such as will not deny themselves for him and his sake : He ( saith Christ ) that shall deny me before men , him will I deny before my Father which is in Heaven . He that shall deny Christ in his Gospell , refusing to attend and embrace it ; in his Ministers , refusing them and their doctrines ; in his members , denying love and fellowship to them ; in his offices , refusing to heare him as a Prophet , to obey him as a King , and to rest upon him as a Priest , and Mediator for salvation : He that shall deny Christ in his promises , refusing to beleeve them , or in his precepts , neglecting to observe them ; he that shall deny him in his understanding , not caring for the knowledge of Christ ; in his will , not chusing and taking Christ unto himselfe ; in his imagination , not delighting in the thought of Christ ; in his affections , not fearing , trusting , loving , and rejoycing in Christ : He that shall deny him before men , for the feare of mens displeasure , or game of mens favour , him will Christ deny ; he will deny him his blessed presence , and power in his ordinances , audience to his prayers , deliverance in his distresses , peace in his conscience , pardon of his sinnes , justification in the sight of God , and at the last day before the face of his Father , in the presence of all men and Angels , he will deny them to be his , he will not offer them unto God as his owne ; very fearefull is their estate that want self-denyall , if Christ deny us , who but the Devill will acknowledge them , what more dishonourable and discomfortable to a childe , then to be denyed of his father , or to a wife then to be denyed of her husband . It is the greatest dishonour and shame of a man , professing himselfe a Christian , to be denyed of Christ . Better deny our selves and all the world now then be denyed of Christ at the last . CHAP. VII . THis must therefore perswade us to worke our hearts to a full and through denyall of our selves , to a hearty , free , and effectuall subjection of our selves to Christ ; as g Abraham left his kindred , habitation , countrey , and all , and followed the Lord , going whither the Lord commanded him : so let us leave all that is most neare , and deare , most pleasant and profitable , and follow the Lord Jesus , doing whatsoever he should enjoyne us : As Moses left the Court of Pharaoh , h refused to be called the sonne of Pharaohs daughter , and chose rather to endure affliction with the people of God , then to enjoy the pleasures of sinne for a season . Thus let us leave the world , refuse to be called the sonnes and daughters , friends and favourites of the earth , and of the prophane men thereof ; and let us chuse rather to endure affliction , reproach , disgrace , and any thing with Christ , in the service of Christ , in the enjoyment of Christ , rather then enjoy all the pleasures , riches , honours , and comforts of the world without Christ : Let us take heed with Paul that we be not brought under the i power of any creature , or of any lust whatsoever : Let us see that our denyall be not 1. a naturall , morall , or superstitious denyall , as some heathen have , and many Papists doe , in many things deny themselves ; but let our denyall be a spirituall denyall , arising from a principle of grace within , inabling us to reigne and rule over our affections , to forsake and renounce the motions of our owne corrupt will and reason , putting all in subjection under Christ , that Christ alone may raigne in our soules . 2. Let not our denyall be a forced and constrained denyall ; as a Mariner in a storme casts away his goods , which yet he loves very well ; but let it be a voluntary and free denyall , arising from the hatred and detestation of what doth oppose Christs kingdome in our soules ; as Amnon hated Thamar and thrust her from him ; and also from unfained love to Christ , as the bride in love to the bridegroome , leaves her fathers house , to live with and enjoy the bridegroome . 3. Let not our denyall be partiall and halting ; as Saul slew some of the cattell , and spared others ; but let it be universall , he that doth not deny all truly , denyes none ; as Joshuah put downe all the Kings of Canaan , so depose all , leave nothing in the soule to exalt it selfe against Christ , to lift up it selfe above Christ . 4. Let not our denyall be temporary and vanishing ; as a bulrush that bowes downe the head for a day ; as a sicke man denyes himselfe many dainties during his sicknesse , and no longer ; but let it be continuall and constant , grow in it ; a man once dead lives no more , but daily rots and consumes away in his grave . Thus the world and sinne being once denied , once crucified , must live no more , but daily decay and dye within us . And let us not only deny our selves , but to our self-denyall joyne subjection unto Christ , prostrate all under Christ ; and to him let us subject our selves holily , with obedience out of a pure heart , being holy in all manner of conversation , as he that hath called us is holy . 2. Cordially , obeying from the heart root the forme of doctrine delivered us , able to say with the Psalmist , thy Law O Lord is in my heart , I delight to doe thy will. 3. Fully , let us not indent with Christ as Pharaoh did with Joseph , reserving chiefly the Throne unto himselfe ; but let us put all under Christ , let Christ reigne over all , in our understandings as a Prophet enlightening us , in our wils as a King commanding us , in our affections , as a Priest mortifying us , in our love , as a husband marrying us , let the whole man be subject unto whole Christ . And 4. Perpetually , let there be no end of Christs kingdome , let his kingdome in our soules like the house of David in Israel grow stronger and stronger . And the better to induce us thus to deny our selves , and to put all under Christ . Looke upon , 1. The interest which Christ hath in a Christian , as a workman in his workmanship , for we are the workmanship of God in Christ created unto good works ; as a ransomer in the redeemed , he hath bought us with a price ; as a dweller in his house , he dwelleth in our hearts by faith ; as a doner in his gift , we are given unto him of God by eternall election , and by effectuall vocation ; Christs interest in us doth challenge full obedience from us , none hath such claime and title to us , none should have such service and subjection from us . 2. The relation between us and Christ , a relation of King and people , husband and wise , shepheard and flocke , head and members , in all which we may reade , as in lively characters the duty of selfe-denyall and obedience . 3. The subjection and putting of all things under Christ : He hath all power both in heaven and earth , he is made the head over all things to the Church , all is Christs servant : It is a great wrong to the Master of the house , to draw away the service and obedience of his servant from him , to exalt his servant above him : The withholding of any thing from the service of Christ , the setting up of any thing in the roome of Christ is a great dishonour to Christ . 4. The abuse of all things which are here made subiect and serviceable unto Christ. There is in every thing a power and a disposition to doe some service to Christ , to worke to the exaltation of Christ , they are all made for this end and use , they have an energy and inclination hereunto ; there is in all the implements of a house an artificiall aptitude to doe some service to the Master of the house ; there is in all the things of the little house of man , and in this great house of the world a virtuall aptitude to doe some service to Christ , the Master of this house , k all things ( saith the Apostle ) are of him , by creation , through him , by preservation , and to him , in their service , use , and application , and whatsoever man hath which he doth not put under Christ , which he doth not use as an instrument of Christs glory , he doth abuse it , the gold and silver , lands and livings , art and learning , friends and acquaintance , understanding , will , memory , affections , speech , or whatsoever else man hath ; he doth abuse and prophane it , he doth divert and turne it from its true and proper inclination , end , and appointment , when he doth not glorifie Christ with it . Know you not ( saith the Apostle ) that your bodies are the members of Christ , shall I then take the members of Christ , and make them the members of an harlot , God forbid . Thus know we not that that all the faculties of our soules , all the members of our bodies , and all things else , are the gifts and creatures of Christ , shall we then take the gifts and creatures of Christ , and use them against , and not for Christ , God forbid . 5. The sweet and heavenly comforts arising to the soule , from a through self-denyall , and full subiection unto Christ . Hence ariseth the comfort of liberty and freedome from the servitude of the creature , and of every sinfull lust , ministring matter of greater joy to the soule , then Israel had , to see themselves freed from Pharaoh , and the burthens of E●ypt . Hence ariseth the comfort of the evidence of grace , by this man knowes the holy and gracious worke of God : Now he can give thanks to God the Father , for that he hath made him meet to be partaker of the inheritance of the Saints in light , and hath delivered him from the power of darknesse , and translated him into the kingdome of his deare Sonne : Now he can with joy say with the Psalmist , come and I will shew what the Lord hath done for my soule . Hence ariseth the comfort of alacrity and cheerfulnesse in the service , now the heart is enlarged , and man can runne the way of Gods commandements , now he commeth forth like the Sun , and rejoyceth like a mighty man to run his race . Hence springeth the joy of love to Christ , now the objects of all corrupt and base love are removed , and Christ is become the sole object of the soules love , and now it delights it selfe in Christ , as the bride in the bride-groome . Hence commeth the comfort of Christs power and presence , now he is discerned reigning in the soule as a Prince of peace in his Throne , subduing all corrupt and carnall lusts , as Joshuah subdued the Amalekites , driving Satan from the soule of man , as the Gibeonites discerned Joshuah driving away the Amoritish Princes ; now he is discerned dispelling all blindnesse and errour from the understanding , as the Sunne dispelleth darknesse from the eye ; now he is discerned binding up the broken heart , and healing the wounded conscience , as the sicke discerneth the Physitian healing his disease ; now he is discerned pacifying and quieting the troubled and perplexed soule , as the Disciples discerned him appeasing and calming the stormy tempest ; now he is discerned powring in the spirituall oyle of heavenly consolation into the soule , as the wounded man in the parable discerned the Samaritan powring oyle into his wounds ; now he is discerned feasting , cheering , and ministring the sence of his love to the heart , as the Spouse in Solomon discerned the bridegroome in the banquetting house , spreading his love over her as a banner ; and this ministers matter of sweet and singular comfort ; and hence ariseth the comfort of sweet and gracious communion with God , the Lord dwels with the humble . The more man goes out of himselfe , the nearer he commeth unto God , the more man is emptied of himselfe , the more he enjoyes of God. Very sweet and manifold is the consolation which the soule derives from holy and gracious selfe-denyall . 6. The mitigation and sweetning of all disasters . Self-denyall in all troubles , tryals , losses , and temptations is to the soule , like the honey-combe in the belly of the Lyon unto Sampson ; a blessed sweetner of them , affliction is ever so much the lesse burthensome , by how much the more perfect man is in the worke of self-denyall : He that truly and throughly denyes himselfe , puts a low price upon all outward abilities , and can take the spoyling of his goods ioyfully ; he sees and feeles the good of afflictions , and can readily receive them , as a wise patient a bitter purgation , and quietly beare them , as an Oxe the yoake , that is accustomed thereunto ; he can sing with Paul in the prison ; he can walke comfortably in them , as the three children in the fiery furnace ; he can rejoyce with ioy glorious and unspeakable , that he is accounted worthy to suffer for the cause of Christ . The want of self-denyall makes affliction a most insupportable burthen . 7. The Contentation which Self-denyall ministers with the least earthly portion and possession . He that can deny himselfe , knowes how to want , and how to abound , and to be content in every state ; the humble man possesseth Christ , and in possessing him possesseth all things ; there is more in a holy mans little , then in a carnall mans great abundance . God proportions his thirst accordingly . CHAP. VIII . SEeing this self-denyall is a worke so necessary , so excellent , of such great profit , so rare , and few partakers of it , it may be demanded how a man may discerne it , and assuredly know himselfe to have attained to it ? Whereunto I answer , that Christian , gracious , and true selfe-denyall may bee discerned by these ensuing market or characters : 1. Captivation of a mans owne reason , wisedome , and will : Self-denyall emptieth man of self-wisedome and self-wil : He that denyes himself is not wise in his owne eyes , l or wise in himselfe , but all his wisedome is in Christ , he hath a very low opinion of his owne understanding , he reputes his owne wisedome to be folly , his owne knowledge to be ignorance , his owne reason to be blind and carnall ; he complaines , abaseth , and shames himselfe before the Lord for his ignorance ; he confesseth and saith with Agur , surely m I am more brutish then any man , and have not the understanding of a man. I neither learned wisedome , nor have the knowledge of the holy . He that abounds most in saving knowledge , is most sensible of his ignorance , and hath the lowest opinion of his owne wisedome : The more a man is taught of God , the more he sees his ignorance of God ; he that hath high thoughts of his owne understanding is far from the least and weakest beginnings of Christian learning ; he never truly learned Christ in the Gospell that hath not denyed his owne humane reason . When the Sun appeareth and sends his light into the house , the light of the candle which lightened the house before the dawning of the day goeth out and appeares as no light ; when Christ the Sunne of Righteousnesse shineth into the heart , then mans humane reason , and the wisedome of the flesh ( the only light of the soule before the dawning and appearance of Christ these ) goeth out , and is lookt upon as darknesse it selfe ; and Christ is made the only guide and counsellor of the soule ; the eye thereof receiveth all its light from Christ shining in the Gospell . Carnall wisedome n pusseth up , saving knowledge humbleth : In much o wisedome ( saith Solomon ) is much griefe , and he that increaseth knowledge increaseth sorrow ; because the more man knows , the more he sees amisse : Thus the more a man increaseth in the knowledge of Christ , the more he sees amisse in himselfe , the more he is grieved for his owne ignorance and corruption ; true wisedome is ever accompanied with godly sorrow , and self-denyall ; and self-denyall p casteth downe imaginations or carnall reasonings , and every high thing that exalteth it selfe against the knowledge of God , and bringeth into captivity every thought to the obedience of Christ . Self-denyall makes him that formerly seemed to be q wise in this world , according to the opinion of the world , dreaming of a sufficiency of wisedome in himselfe to guide himselfe , making himselfe his owne counsellor and instructer : Self-denyall maketh such a one to become a foole , by reputing his owne wisedome , ignorance , his owne knowledge foolishnesse , by rejecting his owne understanding , as an empty lamp wherein is no light , by distrusting his owne reason , as a blind guide , by resigning himselfe wholly unto Christ , as a scholler to the teacher , to be taught by him ; by depending solely upon Christ , as a traveller upon the guide , to be directed by Christ , by placing all his wisedome , in being teachable and obedient to Christs doctrine : Man must be emptied of his owne reason , that will be filled with Christs wisedome ; he must renounce his owne will that will have the will of God to rule over him ; he that denies himselfe makes Christs wisedome , his wisedome to guide him , and Christs will the rule of his owne will , to sway and command him . 2. Cessation from mans owne selfe . He that denyes himselfe ceaseth from himselfe ; he ceaseth from his owne r wisedome , from his opinion of it , from his subjection under it , from his being guided by it ; he ceaseth from his owne will , from the sinfull bent and inclination of it , from the carnall objects which it chuseth , and from the corrupt dictates which it prescribeth ; he desires not the doing of his owne but of Gods will , as a servant ceaseth from his owne , and doth his Masters will ; he is borne of God , and the motion and inclination of his will is towards God , as the motion of the rivers is towards the Sea , the Law of God is in his heart , by knowledge and understanding , by meditation and affection , by inscription and dominion , and he delights to doe the will of the Lord ; he ceaseth from his owne ſ imaginations , his thoughts are not high thoughts , carnall thoughts , worldly thoughts , vaine thoughts ; but his thoughts are holy thoughts of God , low thoughts of himselfe , hatefull thoughts of sinne , joyfull thoughts of Christ , and sweet and pleasant thoughts of the word of God , sleight and weake thoughts of the world . The meditation of the Lord is sweet unto him , and the Law of the Lord is his meditation all the day long ; he ceaseth from his owne affections , he hath crucified the flesh with the t affections thereof ; he doth not trust in himselfe , but in the Lord , he is no self-lover , but an unfained lover of the Lord Jesus , he doth not rejoyce in himselfe , but in Christ ; he ceaseth from his owne pleasure , he doth not u live in pleasures , making provision for the flesh to fulfill the lusts thereof ; he is no lover , no follower of corrupt and carnall pleasures ; he chuseth rather to endure affliction with the people of God , then to enioy the w pleasures of sin for a season , sinfull pleasures are more bitter and distastefull then any affliction to the soule which hath attained Christian self-denyall ; he ceaseth from his owne applause among men , he is x not desirous of vaine glory , he is not affected and tickled with the sounding of the trumpet of mens praises , he seeketh not the praise which comes from men , but that which comes from God : The more perfection man attaines in this gracious worke of selfe-denyall , the lesse he regards mans commendation : He that denyes himselfe reputes the testimony and approbation of God to be honour enough ; he ceaseth from his owne profit , he seeks not his owne things , but the things which are Christs : He that denyes himselfe , reputes it his choisest riches to glorifie Christ by his service ; he esteemes these labours of his most profitable which prove most advantagious and beneficiall to Gods Church and children , not seeking y his owne profit , but the Prophet of many , that they may be saved : He that denyes himselfe is well pleased to be temporally poore , that he may thereby make others spiritually rich . A humble and gracious man reputes it a greater gaine to gaine a soule to God , then to gaine the fulnesse of the world to himselfe . Lastly , he ceaseth from his z owne works , from his owne carnall and sinfull works , from his owne proud and ambitious works , from his owne greedy and covetous works ; he ceaseth from these , as a traveller from a false path , as Israel ceased from Pharaohs worke , so doth he from the works of sinne , Satan , and the world , he is no longer their servant ; he that denyes himselfe , serves not himselfe but the Lord ; Christ is his high and great Master ; him he serves , and to his honour he referres all his service : The glorifying of the Lord Jesus is the supreame end of a good mans undertakings , and the crowne of a true Christians labours . 3 , Full , free , and ready application of mans selfe to Christ . He that denyes himselfe , resigneth himselfe wholly into the hands of Christ , as a scholler to the teacher to learne of Christ , as a traveller to the guide , to be directed by Christ , as a servant to the Master , to worke and serve for Christ , as a souldier to the Generall , to fight for Christ , as a subiect to the King , to receive Christs lawes , and seeke Christs honour , as a bride to the bridegroome , to dwell with Christ , to love and delight himselfe in Christ : a He that hath suffered in the flesh ( saith Saint Peter ) by mortification of his lusts , by abnegation and denyall of himselfe , he hath ceased from sinne ; from the life and power of sinne , from the love and pleasure of sinne , and from the trade and practise of sinne , as a man that hath suffered death in the flesh , ceaseth from his former life , love , pleasure , and worke ; and he thus ceaseth from sinne , that he may no longer live the rest of his time in the flesh to the lusts of men , but to the will of God ; he is no longer conformable to the sinfull example of men , a follower of the lusts of men , a servant of corruption ; but being crucified to these , he lives to the will of God , receiving all direction from it , every way obsequious to it , wholly applying himselfe to this one thing , even to please God : Self-denyall takes a man off from himselfe and the world , and puts him wholly under God , and sets him fully and effectually upon the worke of God : This is sometimes termed a b yeelding up of our selves to God , as a sacrifice to be wholly spent in the Lords service ; sometimes c giving of our selves to the Lord , as a wife gives her selfe to the husband ; and sometimes a d living unto Christ , and a e bringing forth of fruit unto the Lord ; and all this is to expresse their full application of themselves unto Christ , who truly deny themselves ; and this is that which Christ cals a f following of him , and makes it a concomitant of self-denyall , to follow him in his doctrine as a Disciiple , in his precepts as a servant , in his promises as a beleever , in his sufferings as an imitator : Self-denyall makes a man embrace Christ , as the Pilate to guide him , as the King to command him , as the rocke to sustaine him , and only fountaine to minister all fulnesse to him ; and causes a man also to apply himselfe againe wholly to Christ , to the wisedome of Christ to be guided by it , to the authority of Christ to obey him , to the truth of Christ to beleeve in him , to the al-sufficiency of Christ to be filled with all spirituall and heavenly fulnesse . He applyes himselfe to Christ in his understanding , to know Christ , in his will to chuse and embrace Christ , in his thoughts to meditate upon Christ , in his feare to serve and honour Christ , in his faith to trust and depend upon Christ , in his love to affect Christ , in his ioy to delight in Christ , in his desires to long after Christ , in his endeavours to exalt Christ , in all his possessions , abilities , and endowments to make them serviceable unto Christ ; he applyes himselfe to the ordinances of Christ , as to a light guiding , food feeding , and physicke healing his soule ; to the precepts of Christ as to the rule directing him , and to the promises of Christ as to the staffe sustaining him . Mans full application of himselfe to Christ , doth minister cleare and comfortable evidence of mans denyall of himselfe for Christ . 4. The humble and hearty ascribing of all the good which is in man , or done by man unto the grace of God. He that denyes himselfe translates the doing of all that good which he doth from himselfe unto God , as the proper Authour thereof ; he puts all from himselfe , as being nothing in himselfe , and ascribes all to God as to the fountaine whence all grace flowes , as to the almighty hand by which all good is accomplished : He acknowledgeth his owne g insufficiency without God , as the cisterne is insufficient to minister water without the fountaine , and the branch to beare any fruit without the root , or the toole to worke without the hand : Self-denyall abaseth man and the abilities of man , and exalteth God and his grace . A humble man will not endure the glory of any thing to be ascribed to himselfe , but referres all to God and Christ , and strives to raise the eyes and hearts of men to God and his grace . Paul and Barnabas perceiving the men of Lystra had too high thoughts of them , reputing them as Gods when they were but the Lords instruments , they h rent their cloathes , and ran in among the people , crying out , and saying , why doe ye these things , we also are men of like passions with you , and preach that ye should turne from these vanities to the living God. The immoderate honouring of men is a great dishonouring of God ; a humble and gracious man is not so much displeased to heare himselfe unjustly traduced , as to see himselfe inordinately magnified ; he that doth deny himselfe that he may exalt God , cannot but much grieve to see himselfe by the applause of vaine men set in the roome of God , and made a dishonourer of God : It is questionlesse the study of him who sees his owne vilenesse , emptinesse , and unworthinesse , to make the name of God glorious ; he is very willing and ready to be abased , that God may be the more glorified . When God hath made him the instrument of any excellent worke , he is jealous of being deified and idolized ; and therefore saith with Peter , why i marvell ye at this , or why looke ye so earnestly on us , as though by our owne power or holinesse we had done this : The God of Abraham , Isaac , and Jacob , hath glorified his sonne Jesus , and his name through faith in his name hath done this thing : Be he never so well qualified and fitted for the worke of the Lord , yet as the Lord said of Israel , so he conceives of himself , that without the Lord his k strength is to sit still . He that is most fully furnished with spirituall abilities , is most sensible of his owne emptinesse , most free and ready in the magnifying of God , and his grace . Who more eminent then Paul for his gracious and ministeriall endowments ? yet who more effectuall in self-denyall , and in the exaltation of the grace of God ? l Are ye not carnall ( saith he ) and walke as men ; for while one saith I am Paul , and another I am of Apollo , are ye not carnall , who then is Paul , and who is Apollo , but Ministers , servants and not Lords , instruments and not supreame agents , by whom ye beleeved as God gave to every man. I have planted , Apollo watered , but God gave the increase : so then neither is he that planteth anything , neither he that watereth , not any thing , of no ability , of no efficacy of themselves , but God that giveth the increase : The choisest instruments prove unprofitable without the hand of God assisting : The soule which knowes and feeles its dependancy upon God , cannot but referre the fruit and worth of all its labours to the grace of God. There was not a greater borne of woman then the Baptist , he farre surpassed all the Prophets , yet how low doth he abase himselfe , to exalt Christ , how freely doth he referre the whole efficacy of his ministery to the grace of Christ . I indeed ( saith he ) baptize with water unto repentance , but there is one that commeth after me is mightier then I , whose shooes I am not worthy to beare , he shall baptize you with the Holy-Ghost , and with fire . He that hath low thoughts of the grace of God , and high thoughts of his owne abilities , is far from the self-denyall which is proper to Gods children . 5. A low prizing and Christian undervaluing of mans selfe , and all things else in comparison of Christ . He that denyes himselfe , looks upon himselfe as a m crucified man : In a crucified man there is no beauty , no dignity , no excellency to be seene , no pleasure to be taken : He that denyes himselfe sees no beauty , no worth , no excellency in himselfe , he taketh no pleasure , no delight in himselfe ; he looks on his owne flesh as on an empty n house , wherein dwelleth no good thing , he is o dead with Christ , for the mortification of his flesh , for his low opinion and denyall of himselfe ; he is p crucified to the world , willingly contented for Christs sake to have no honour , no favour , no esteeme among the men of the world ; as a crucified man hath no place , no authority , no esteeme in the world ; he is willing to be traduced , reproached , and rejected of the world , for the love he hath to Christ , as a crucified man is despised and accounted odious in the world : David being vile in the eyes of Michal for dauncing before the Arke , said , I will yet be q more vile then thus , and will be base in mine owne sight ▪ He that denyes himselfe , being vile in the eyes of men , for his profession of Christ , for his subjection and obedience to Christ , for his zeale and earnestnesse for Christ , is willing and ready to be more vile , to be more reproached , more traduced , more despised ; and will be base in his owne sight , neglect himselfe , abase himselfe , and make himselfe as nothing , that he may exalt and honour Christ . True self-denyall makes a man neglect and abase himselfe below the very dust , for the exaltation of Christ ; to have his r name cast out as abominable among men , and to be accounted as the ſ filth and obscuring of all things : He that hath the highest esteeme of Christ , hath the least and lowest esteeme of himselfe : Self-denyall makes a man not only to undervalue himselfe , but all other things in comparison of Christ , to esteeme all the glory of the earth as dung and drosse in comparison of Christ , to repute all learning but ignorance in comparison of the knowledge of Christ , all honour but ignominy in comparison of the crowne which Christ gives , all riches but poverty in comparison of that treasure which is in Christ , all joyes but sorrowes in comparison of the joy which commeth from Christ , all friends and friendship but dumbe idols in comparison of Christs love , and all worldly fulnesse but empty vessels in comparison of the al-sufficiency of Christ . t The world is crucified to him that is crucified with Christ , and hath denyed himselfe , as men have no commerce with , put no price upon , have no love unto , no pleasure in a crucified man : so he that denyes himselfe hath no intimate and entire communion with the world any more then the living with the dead , is free from the creature , from the power and command of the creature , as a woman is free from her dead husband ; his thoughts and joy are not taken up with the creature , no more then Abrahams thoughts and delights were taken up with dead Sarah , whom he desired to be removed out of his sight ; he puts no price upon the creature in comparison of Christ ; he prizeth all as straw and stubble in comparison of Christ the true treasure ; he esteemeth all things in respect of Christ but as a bramble in respect of the vine , as u Jotham to another purpose speaks in his parable . He that over values either himselfe , or any thing else of the world , is far from holy self-denyall . CHAP. IX . VOluntary and cheerfull desertion and leaving of all for Christ . He that denyes himselfe will deny all things else for Christ ; Ruth in love to Naomi left her father and mother , and the land of her w nativity , and came unto a people which she knew not theretofore . The man that denies himselfe will for the love he hath to Christ , leave father and mother , and the land of his nativity , whatsoever is most neare and deare unto him , and come to Christ , whom before this worke of self-denyall he knew not ; he that denyes himselfe seeth so much worth in Christ , and finds in him so much love to Christ , that he will leave all to enjoy Christ ; he leaves all for the present , in respect of affection , his love to the creature in comparison of his love to Christ is a comparative x hatred ; he leaves all in respect of price and estimation , Christ in his eye the y fairest of ten thousand : A vine , a lilley , a glorious Prince , a bright and shining Sunne : The creature a thorne , a weed , a beggar , a very glo-worme , a thing of z nought ; he leaves all in respect of service and subjection , he is not under the power of the creature , he is not the servant of the creature , he a possesseth as if he possessed not , and he is ready actually to leave all , whensoever he shall be called to it , as a woman leaves her b Fathers house , and her owne people , to cohabite with her husband ; he that denyes himselfe leaves his friends with c Levi , leaves his countrey with d Abraham , leaves his e place of dignity with the blinde man , leaves his f possessions with the Disciples , and is ready with Paul to leave his life for the testimony , honour , and service of Christ ; he chuseth rather to enjoy Christ with the losse of all , then to lose Christ with the gaine of all the world can affoord him : Where self-denyall dwels , and beares dominion , Christ is infinitely more deare then all the treasure of the world ; he that denyes himselfe , chuseth rather to be the servant of Christ in the lowest worldly emptinesse , then to serve himselfe , and be a stranger to Christ in the greatest earthly fulnesse . 7. Mans pleasing and delighting himselfe in Christ under the crosse and hatred of the world . He that denyes himselfe is well pleased , and fully satisfied with Christ , though the world hate him , rise up against him , poure great contempt upon him , and minister much trouble to him ; the bride pleaseth her selfe in the bridegroome , though her other friends become strangers to her , or turne enemies against her , though many troubles and disasters attend her , yet the enjoyment of her husband mitigates and sweetens all , and comfortably answers all . The soule that is married unto Christ , pleaseth and delighteth it selfe in Christ , though all friends according to the flesh become strangers , or prove enemies , yet Christ is in stead of all friends , though many clouds of sorrow and stormes of trouble arise , and no star of worldly comfort appeares ; yet Christ is a Sunne , in stead of all lights , a rocke , in stead of all supporters , and a haven , in stead of all hiding places . Christ to him that denyes himselfe , is an g hiding place from the wind , and a covert from the tempest ; as rivers of water in a dry place , as the shadow of a great rocke in a weary land : Christ is in stead of all , and much more then all to him that for Christs sake denyes all , and is denyed of all . Christ is a recompence answering all losses , to his holy and humble servants , h whom have I in haven ( saith the Psalmist ) but thee , and there is none upon the earth that I desire beside thee , my flesh and my heart faileth , but God is the strength of my heart , and my portion for ever : The world never brings a gracious and humbled man so low , but he sees power enough in Christ to raise him up , never makes him so empty , but he sees fulnesse enough in Christ to replenish him , never so hates him , but he sees love enough in Christ to comfort him , never so filleth him with trouble , but he sees peace enough in Christ to quiet him ; and this makes him that denyes himselfe , when he i walks in darknesse , and hath no light , to trust in the name of the Lord , and to stay himselfe upon his God : This makes him account it all ioy k to fall into manifold temptations for Christs sake ; all temptations and troubles being to him that denyes himselfe , arguments of his separation from the world , pledges of his effectuall calling , testimonies of the Devils and the sinfull worlds hatred against him , physicke to cure and purge out many unhappy diseases of sinne , trumpets to awaken him , preservatives against security , conflicts to try his faith and love to Christ , and meanes of the endearement of his soule to Christ , Christ sweetning them unto him , Christ being to him in the midst of them , as the honey in the belly of the Lyon unto Sampson ; as the Arke to Noah in the deluge , apprehending , tasting , and pleasing himselfe in the love of Christ , he doth glory in tribulation , and though he is in heavinesse through manifold temptations , yet beleeving in Christ , he m reioyceth with ioy unspeakable and full of glory . Christ to him that denyes himselfe is a crowne in disgrace to honour him , a friend in heavinesse to solace him , a Sunne in darknesse to enlighten him , a precious pearle in poverty to enrich him , a helper in all desertions to sustaine him , and a fountaine in all wants to supply him ; sweet and pleasant , satisfactory and soule-ravishing are Christs ministrations to mortified and humble soules in their Christian sufferings . 8. The prizing and valuing of Christs Crosse above the worlds Crowne . He that indeed denyes himselfe , esteemes it more happy , more excellent , and more honourable to partake of Christs sufferings , then of the worlds rejoycings , to be conformed unto Christ in holy sorrowes and afflictions , then to be conformed to the world in carnall pleasures , and fleshly exaltations ; he preferres the poverty , reproach , exilement , bondage , and death which doth usually attend Christ in the Gospell , above the riches , honour , favour , liberty , and life which the world ministers to her followers . Thus Moses denying himselfe , n esteemed the reproach of Christ greater riches then the treasures of Egypt . The reproach of Christ , the disgrace , losse , trouble , and persecutions with which the world doth pursue Christ truly preached and sincerely professed in the Gospell , was of more esteeme with Moses then all the treasures of Egypt , then all the honours , riches , favours , and contentments which the world can affoord without Christ . Christs poverty , prison , contempt , hatred , persecution , is of greater price with him that denyes himselfe , then the riches , liberty , crowne , favour and peace which the world bestowes upon her choisest favourites and followers . There is more dignity in the contempt of a Christian , then in the crowne of a worldling ; there is more joy in Christian sufferings , then in worldly pleasures . The losse which man sustaines for Christ , is greater gaine then the winning of the whole world without Christ ; the Devill and the world are much mistaken in their offering of violence , wrongs and injuries to Christs members ; the poverty , sorrow , shame , trouble , bondage , which they impose upon them , prove riches , joy , honour , peace , and freedome to them ; Men are much deceived in their judgements , supposing Christian sufferings miserable and contumelious ; the wife , subject , souldier , servant repute it an honour to suffer for their Husband , Soveraigne , Generall , Lord and Master , and doubtlesse he that denyes himselfe , cannot but account it as an honour to suffer for his spirituall Husband , King , Captaine , Lord and Saviour : He that denyes himselfe will chuse with David to be a o door-keeper in the house of God , rather then dwell in the tents of wickednesse ; to live in any low , poor , contemptible , and despised condition , enjoying communion with Christ , rather then partake of all worldly fulnesse without Christ . The Lord Jesus is a humble souls fulnesse , whether it hath much or little of the world ; a little with Christ is honourable , and full of contentation , the greatest abundance without Christ is shamefull , and attended with much distraction ; therefore the Apostle saith of himselfe , and such as he was , men denying themselves and enjoying Christ , that they were as p unknown , and yet well known , as dying and behold we live , as chastened and not killed , as sorrowfull yet alway reioycing , as poore yet making many rich , as having nothing and yet possessing all things . God is wonderfull in honouring , protecting , delivering , rejoycing , and satisfying the soules of the humble , in sanctifying and sweetning their low , poore , and sad condition : The Lord makes them see such glory springing out of their ignominy , and such light shining out of their darknesse , that they q reioyce they are accounted worthy , that they are vouchsafed this honour to suffer for Christs name ; they rejoyce in r filling up that which is behind of the afflictions of Christ , suffering for Christ , being thereby made conformable to Christ , and having thereby communion with Christ , and Christ taking their sufferings as his sufferings ; Christ suffering in them , and they for him , they are very joyfull in suffering ; the more a man denyes himselfe , the more he rejoyceth in the crosse of Christ , in Christ crucified , for his sake , and in his owne sufferings for Christs sake . 9. Man making it his greatest honour to honour Christ . He that denyes himselfe , is 1. so inflamed with love to Christ , that as a wife reputes it her choisest matrimoniall honour to advance her husbands honour , to be according to Solomons phrase , a ſ crowne to her husband , by her subjection under him , by her choise , sober , and pious carriage towards him , by her fidelity to him , and by her industry and labour for him : so the man that denyes himselfe , reputes it his highest honour to honour Christ , to be a crowne to Christ his spirituall husband , by his gracious subjection under Christ , by his holy walking towards Christ , by his godly labour and industry for Christ 2. He that denyes himselfe , hath his heart put into such a holy and humble frame , made so graciously subject unto Christ , and is so strongly and fully devoted to the service of Christ , that as a good servant takes it as his , prime glory , to honour his Master , to advance his Masters credit and profit : so he that denyes himselfe , like the good servant of Christ , taketh it for a speciall honour to serve Christ , to have t his fruit unto holinesse , to please Christ , and not himselfe or others . 3. He that denyes himselfe , is so so sensible of , so experienced in the vanity , emptinesse , basenesse , and fugitivenesse of the honour that comes from men ; so out of love and liking with , and so low prizing and esteeming the applause and praise of men , that he accounts all other honour as no honour , to that which ariseth from the honouring of Christ . He esteemes it a greater honour to serve Christ in true holinesse , in the lowest and poorest condition , then to command nations , and rule kingdomes , remaining a stranger to Christs Scepter and service ; for he that in these things ( saith the Apostle ) in holinesse and true righteousnesse u serveth Christ is acceptable to God and approved of men . Gods acceptation , and good mens testimony is a crowne of much honour to them that serve the Lord Jesus in true righteousnesse . 4. He that denyes himselfe is so wrought out of himselfe , so taken off from himselfe , from minding , intending , and seeking himselfe , that he reputes all his labour lost , if it doth not bring some glory to Christ , it is in his eye an arrow below the marke , a casting of seed upon the sand , a sowing to the flesh ; he reputes it a base and unworthy service which terminates in himselfe , and not in Christ , it is an abomination to him to be of their number who w serve their owne belly , their owne lust of pride , pleasure , or covetousnesse , and not Christ . 5. He that denyes himselfe , is so taken up with the thought of Christ , with the admiration of Christ ; his soule doth so please and delight it selfe in Christ , that he esteemes Christs service a Paradise , for the pleasures of it , a rich store-house , for the treasures of it , a wall of fire , for the safety of it , and a high preferment , a singular crowne for the glory which it ministreth , and this indeed is the summe of that which our Saviour proposeth as an inducement , encouragement , and wages to his servants . If any man ( saith he ) x serve me , let him follow me , and where I am there shall also my servant be ; if any man serve me him will my father honour . Christs service is a good mans crowne and comfort , and therefore he that denyes himselfe referres all to the glory of God and Christ ; and this is his glory , joy , and rejoycing , to be the servant of Christ , to approve himselfe to Christ , by y having his conversation not in fleshly wisedome , but in simplicity , and in godly sincerity . Lastly , sincerity , humility , piety and plainnesse of heart , accompanies and argues self-denyall in Gods children . He that denyes himselfe , hath 1. a sincere heart , his heart like Christs coat , is without seame ; he is a true Nathaniell in whom is z no guile ; self-denyall abhorres and abandons hypocrisie farre from the heart , it puts it selfe upon the tryall ; a search me O Lord and try me , if there be any evill way within me , and lead me in the way that is everlasting ; it searcheth it selfe , as the Master in Jonah searched the ship ; if there be any disobedience , any lust , any carnall or sinister respect there , it casts it out , it drownes it in the teares of godly sorrow , as the Master of the ship cast Jonah into the sea ; he is very severe against sinne , not onely in others , but chiefly in himselfe , his owne sinne is most odious in his eye ; as a man is most sensible of and most troubled with a moate in his owne eye , or a disease in his owne flesh ; he is most jealous and suspitious of his owne heart , as best acquainted with the deceitfulnesse thereof ; he is the b worst of sinners in his owne eye , he will not spare nor suffer sinne upon himselfe , as a man will not suffer a spot upon his owne flesh , but speedily wash it away ; nor a disease in his owne body , but hastens the purging of it out ; as a traveller will not knowingly walke in a false path , but hastens himselfe into his right way , so he c considereth his wayes , maketh haste and turneth unto the testimonies of the Lord : As Asa spared not his owne mother , but deposed her being an Idolatresse ; so this man spares not his owne sinne , though a mother sinne , be it never so deare or pleasant , he will depose it ; as God is a God of pure eyes , and cannot behold iniquity , so is such a man , a man of a pure heart , and he cannot behold iniquity with allowance in himselfe . 2 He hath a humble heart ; the proud man , the self-lover , who hath not denyed himselfe , doth all for the praise of men , his lamp will not burne without this oyle , his mill will not turne unlesse it hath this wind or water to drive it ; but he that hath denyed himselfe is humble , he aymes at the glory of God , he seeks not himselfe , but God in what he doth , he leanes not upon himselfe , but upon God in whatsoever he doth , he leanes on Gods wisedome to guide him , on Gods power to support him , on Gods blessing to make all successefull , and when the worke is done , and men would deifie him , he continues humble , hee putteth all the glory from himselfe unto God , his rejoycing is not in himselfe , but in the Lord. 3. He hath a pious heart , a heart cherishing an d universall hatred of all sinne , universally bent and inclined to observe the whole will of God , having a disposition and frame of soule answerable to the e whole Law of God , resolved in nothing willingly to offend God , endeavouring to the utmost to walke in f all well-pleasing towards God. All sinne is as gravell to his teeth , gall to his palate , snares to his feet , and a heavy burthen on his backe , his sinne is more troublesome to him , then all affliction , as bad or worse then death it selfe ; but the worke of righteousnesse is his joy ; this is the seed he sowes , the race he runs , to this he gives himselfe , this is his meat and drinke , this is the joy and rejoycing of his heart , this is the element in which he desires to live , and wherein he pleaseth and delighteth himselfe ; as the fish in the water , he g delighteth greatly in Gods commandements , to know them , to meditate upon them , to receive direction from them , to doe all things in obedience to them . 4. He hath a plaine and open heart ; he will not smother nor conceale his sinne , h as Achan hid his golden wedge and Babylonish garment , as Rachel sate upon and covered her Idols ; he will not disguise and faine himselfe to be another then he is , as Jeroboams wife h disguised her selfe , and faigned her selfe to be another then she was : He doth not desire that the Prophets should prophesie smooth things and deceits unto him ; he will not with Ahab have the messengers of the Lord bid him prosper in a way which the Lord allowes not ; but his desire is to have his heart ransacked , his sinne opened , the estate of his soule truly discovered ; he saith with the Psalmist , let the righteous smite me , by discovering my sinne , by reproving me for what is amisse , by wounding my conscience , and humbling my soule for my corruption ; he is a most welcome messenger to him , that most clearly and fully sets his sin before him ; he rejoyceth in the detection of his sinne , as a rich man in the detection of a theefe , that lyes in ambush to rob him , as a sicke man in the finding out , and purging away of the disease which would bring death upon him . 5. He hath a heart grieving at evill , and reioycing in goodnesse and good things : He grieveth for his owne and other mens sinnes , for the dishonour done to God ; he that grieves for his owne and not for other mens sins , grieves rather out of self-love , fearing some plague which will fall upon him for sinne , then out of any true love to God , for the dishonour which sinne is unto God ; for God is dishonoured by other mens sinnes as well as ours ; he therefore that denyes himselfe , mournes with David , because k other men keep not the Law of God ; Gods dishonour is the prime motive of true and godly sorrow ; the more a man denyes himselfe , the more his soule is humbled and grieved , because Gods name is dishonoured : He likewise that denyes himselfe , rejoyceth when God is honoured , whosoever be the instrument . Many can rejoyce when God hath been glorified by some act of their owne , but are not joyfully affected , but rather grieved , when God is honoured by some worke of others , wherein themselves have been no sharers : Men are often very dangerous self-lovers in their holiest and most honourable performances . It argues a humble , sweet and gracious disposition of mens affections , to be able to rejoyce in the godly service of others ; a humble soule is joyfull and thankfull that God is honoured , the Church benefited , the Gospell preached , the cause and kingdome of Christ promoted by others , as if himselfe had been the instrument ; Gods glory is a humble mans maine desire and intendment , and is much joyed to see the same accomplished ; and in these characters as in plaine letters , may all men reade the truth and power of their self-denyall , and accordingly judge of their condition . CHAP. X. BUt it may be here demanded how many wayes a man may deceive himselfe in the point and matter of self-denyall . The heart of man is deceitfull above measure , and man is very prone to deceive himselfe , as in other necessary points and parts of salvation , so in this of self-denyall . To this therefore I answer , that man is apt to deceive himselfe in this behalfe eight wayes . 1. By denying himselfe superstitiously . Thus many deny rest , food , and liberty necessary , lawfull , and allowed ; whipping , scourging , macerating , pinching , and even starving their owne flesh , denying themselves the use of such creatures , as God hath ordained and provided for the comfort and supportment of his servants . God hath made man subordinate l Lord over the works of his hands , and hath put all things under his feet , all sheep and oxen , and the beasts of the field , the fowles of the ayre , and the fishes of the sea . m Every creature of God ( saith the Apostle ) is good , and nothing to be refused , if it be received with thanksgiving , for it is sanctified by the word of God and prayer ; yet many in their superstition deny themselves the free and Christian use of the creature , placing their Religion and self-denyall in abstinence from some sorts of creatures . This is a law of Antichrist mentioned by Saint Paul , forbidding to marry , and commanding to abstaine from meats which God hath created to be received with thanksgiving . Such self-deniers are none of Christs , but Antichrists subjects . Men placing their self-denyall in the observation of humane inventions , are farre from denying their owne corrupt and carnall lusts and affections ; they that make tradition the rule of their Religion , are farre from spirituall and true mortification , zealous observers of humane devises in stead of denying themselves , deny the Lord Jesus : Of such therefore the Apostle testifies , that they are n vainly puft up in their fleshly mind , and not holding the head which is Christ , and rebuking their superstition as repugnant to Christs death , he saith , wherefore if ye be dead with Christ from the rudiments of the world , why as though living in the world are ye subject to ordinances ( touch not , taste not , handle not , which all are to perish with the using ) after the commandements and doctrines of men . This is the superstitious mans self-denyall . 2. By denying himselfe covetously . Many out of an immoderate desire after earthly riches , and inordinate love to the world , deny themselves bodily rest , o rising up early , and sitting up late , and eating the bread of sorrowes ; they deny themselves necessary food and rayment , they travell under their worldly abundance , as a galled horse under a heavy burthen ; they want nothing of all their soules desire , yet God p gives them not power to eat thereof . This is the miserable worldlings humility and self-denyall , and in this he is ready to please and applaude himselfe ; this man indeed abaseth himselfe below the dust , but he doth not humble himselfe under Christ ; he makes himselfe the drudge and slave of worldly dung and drosse , he makes not himselfe the servant of Christ . 3. By denying himselfe partially . He denyes some , but not all his lusts ; he walks in some , but not in all the ordinances of God. Jehu denyed Baals Priests , he q put them to death , but he allowed the calves in Dan and Bethel . Saul denyed himselfe in the refuse of the Amalekitish stuffe , he destroyed the r refuse , but he denyed not himselfe in the bleating sheep , and lowing oxen , he spared them ; Herod denyed himselfe in many things , he heard the Baptist gladly , and did many things , but he denyed not himselfe in Herodias , he continued his incest . He that denyes not himselfe in all things , truly denyes himselfe in nothing ; he that allowes himselfe under the power of one sinne , is farre from Christ , farre from the knowledge of Christ ; as he that allowes one moate in his eye is farre from the cleare and comfortable sight of the Sunne ; far from the life of Christ , and health of grace , as he that allowes himselfe in one disease is farre from health of body , farre from the love of Christ , as the woman which allowes one strange lover in her bosome , is farre from the love of her husband ; he is farre from the way to life , as he that keeps himselfe , and travels on in one false way , is farre from his right path ; farre from all interest in Gods promises , as he that breakes one Covenant and condition of his Lease , hath forfeited his whole Lease ; and farre from spirituall liberty and freedome , as he that is fettered with one strong chaine , is farre from bodily freedome ; he that denyes not all sinne , denyes none as it is sinne ; hypocriticall , miserable , deceitfull is their self-denyall , which is partiall , and halt like Israel between God and Baal , between vertue and vice , between the earth and heaven , still abiding under the power of sin , without either truth or perfection in grace . 4. By denying himselfe Constrainedly ; Not for love , but for feare ; not for the hatred of sinne , but for the sence of misery attending sinne ; as the dog denyes himselfe his meat when he is sicke , and the Sow denyes her wallowing in the mire by reason of the coldnesse of the weather . Lord saith the Prophet , in trouble have they ſ visited thee ; they powred out a prayer when thy chastening was upon them . When the hand of God is heavy upon them , they walke humbly , they deny themselves their former carnall contentments ; with the Mariners they cast out Jonah in the storme : This is the afflicted mans self-denyall , a denyall not springing from any principle of grace , but forc't upon the soule , not arising from any hatred of sinne , but from the punishment of sinne : As Mariners cease from the Sea , and lye fast in the haven , while the stormes last , but as soone as the weather is calme , they put themselves forth againe : Thus many when the storme is up , when their soules are tossed with the tempest of trouble , they cease from their worldly and carnall wayes ; but as soone as their estate is cleare and calme againe , they returne to their former trade and practise of sin : Constrained deny all is neither cordiall nor perpetuall . 5. By denying himselfe hypocritically ; seeming to others to deny himselfe , when yet indeed he doth not ; as Ahab put off his Kings roabes , and disguised himselfe , and went into the battell as a common man , when yet he was indeed the King of Israel : Thus many disguise themselves , enter the profession of Christ , as if they were humble and mortified men ; when yet they are Kings for their pride , self-conceit , and high opinion of their owne worth , their change is onely in appearance , not in truth ; outwardly they have sheeps cloathing , the shew of sanctity , humility , t and self-denyall , inwardly they are ravening wolves : Though they know themselves to have u Lyons teeth , yet like the Locusts in the Revelation , they put on the haire of a woman , and the face of a man ; they pretend much love to God , much curtesie and kindnesse unto man , and yet they truly love neither God nor man , they draw w nigh with their lips , but their heart is farre from God ; they fast from bodily food with the Pharisees , but they feast and feed their soules with pride ; they hang downe their heads with them in the Prophet like a bulrush , but their hearts stand upright , these are nothing humbled ; their denyall is not cordiall , sincere and true , it is onely superficiall , formall , and seeming , as the Devill appeared in the likenesse of Samuel , but was not Samuell : so these appeare in the likenesse of penitent , mortified , humble men , men dead to the world , yet in truth they are not so ; therefore the Apostle saith of such , they seeme to be religious : As a painted man seemes to be a man , and yet is no man but a rotten post ; as an exhalation seemes to be a bright and shining Starre , and yet is no Starre , but a vanishing vapor ; as he in Solomon made himselfe rich , and yet had nothing : Of such our Saviour saith , they appeare x righteous before men : As whited sepulchers appeare beautifull outward , but are within full of dead mens bones , and of all uncleannesse ; as Ixion in the fable embraced a cloud in stead of Juno : so many under the Gospell take the shadow in stead of the substance of self-denyall . 6. By denying himselfe Sinisterly and politickely , to deceive others , to insinuate himselfe into others , to accomplish some earthly project with the more facility . As the Gibeonites came to Joshuah with y old shooes , and old garments , and rent bottles , as if they had come a long journey , and thus politickely drew Joshuah to make a league with them : In like sort many pretend self-denyall , mortification , the putting off the old man , to procure the favour of Gods servants , to increase their worldly profits , to accomplish their owne sinister ends ; oftentimes men bring about , and finish most mischievous designes and enterprises under a pretence of godlinesse , mortification , humility , and meeknesse : Simeon and Levi cloake the massacring of the Sichemites with the conscience of Circumcision ; Herod intending to kill Christ , pretends the worship of Christ ; Iezabel plotting the death of Naboth , proclaimes a fast , ordaines a day of humiliation ; the Crocodile first weeps upon man , and then kils and makes a prey of him : Such Crocodiles are these men who under a pretence of teares , repentance , and self-denyall , deceive , and make a prey of their brethren . 7. By denying himselfe vain-gloriously , many men doe much , and goe outwardly very farre in the way of self-denyall , for the praise of men ; Iacob to get Isaacks blessing put on Esau's clothes , and some men to get the blessing of mens applause and praise , put on the outward habit of truly mortitied men ; the Pharisees were very liberall in their almes , very frequent in their prayers , very severe in outward appearance in their fastings ; and all this they did to be z seen of men , to gaine the praise of men , for this men may , and doubtlesse some doe , give their goods to the poore , and their bodies to the prison , to the fire . Wherefore else doth the Apostle say , a If I give my goods to the poore , and my body to be burned , and have not Love , I am nothing . Vaine men are carried by their self-love to suffer martyrdome , as true love carries Gods children ; Gods glory carries his children to suffer death , that God may be honoured , and to this pride and vain-glory carryes some men , that their name may be magnified : Many who will suffer nothing for God out of true love and affection , will suffer much for themselves out of an ambitious humour of vaine boasting and ostentation : They that care little for a name with God , that doe nothing for Gods approbation , will many times doe much for a name with men , for mens praise and commendation . He that doth not humble and abase himselfe , that God may be exalted is deceitfully humbled . 8. By denying himselfe Temporarily , to walke heavily with b Ahab for a few dayes , to bow downe the head c for a day with the bulrush , is an hypocriticall and counterfeit self-denyall ; false denyall may bow , and bring a man very low ; as d Nebuchadnezzars tree was brought to a stump , but as that stump was bound with bands of brasse and yron , fast tyed , and not rooted up , and therefore sprung and sprouted up againe ; thus many men are very deeply humbled for the present , but their inward lusts not being truly mortified , and plucked up by the roots , but fast bound up within them , they sprout and spring againe , after some dew of temporall ease and peace , hath a little distilled and dropt upon them ; they returne againe with the dog to e the vomit , and with the Sow to the mire : That self-denyall which is not constant and increasing , is built upon a false foundation . He never truly denyed himselfe for God , that doth not abide and hold out to the end with God ; the hypocrite is off and on , he changeth like the clouds , sometimes moving low , and sometimes mounted on high ; sometimes following the Sunne , and sometimes moving against the motion of the Sunne . The hypocrite will not alwayes delight himselfe in the Almighty , f he will not alwayes call upon God ; whatsoever pretence of piety or love he make towards God , like Orpah to Naomi ; yet as she forsooke Naomi , so will he forsake the Lord , but the meeke g shall increase his strength ; the truly humble and mortified man shall hold out and abide to the end ; as his other works , so his self-denyall shall be more at last then at first ; the longer he liveth in the estate of grace , the more his lusts are mortified , the more his owne wisedome , will , thoughts , affections , desires , and carnall ends and purposes are denyed . CHAP. XI . IT may be yet further here demanded how a man may comfort himselfe touching the truth of this holy and gracious worke of self-denyall , b finding and feeling many lusts yet remaining and rising up within him , and rebelling ( as the Apostle saith ) against the law of his mind , sometimes captivating , overswaying , and leading him away to the minding and seeking of himselfe , and serving of his owne base affections . To this I answer , that in this case and estate a man may comfort himselfe , and assure himselfe of the truth of his self-denyall . 1. By the trouble which remaining and rebelling lusts are unto the soule of man : If they be troublesome to the soule , as the i Canaanites to Israel , as thornes in our sides , and prickles in our eyes , as diseases in our flesh , and burthens on our backs , as rebels and mutinous persons in a common-weale are a trouble to the common-weale . Though we are not fully freed from , yet we have truly denyed them ; when sinne is not sweet as wine , but bitter as gall to our palate , not pleasant as bread , but troublesome as gravell to our teeth , not pleasing as the wife of a mans bosom , but offensive as a contentious and quarrelsome inmate ; there the lusts of a man are denyed , they doe not raigne and beare dominion , they have not the full and peaceable possession where they are a trouble . Paul was one that had in a very high measure denyed himselfe , yet he complaines of sinne , as of a k law in his members rebelling against the law of his mind , and sometimes leading him captive ; yet this being a trouble to him , as a dead member to the body , as a mote to the eye , as a thorne to the foot , the Lord comforts him with the sufficiency of his grace , My l grace is sufficient for thee . 2. By the godly griefe and sorrow of the heart of man for the lusts yet remaining , and making warre within him . When the presence and opposition of corruption makes man to sorrow , as a woman in travell , untill his soule is delivered and discharged of them , to mourne as the Israelites lift up m their voice and wept , because the Canaanites continued among them , and to grieve for the presence of sinfull lusts in his heart , as Sarah was grieved for the presence of the daughters of Heth in her house . When a mans sorrow is continually n before him , because sinne is continually within him ; such a man may assure himselfe of his self-denyall : He that hath a continuall godly sorrow for his sinne is not under the dominion of sinne ; true repentance argues an infallible denyall of corrupt and carnall affections . 3. By a holy , gracious , and constant Contestation against the lusts which remaine within him . He that feeles the Spirit , the regenerate part o striving against the flesh ; as Rebeckah felt Jacob striving against Esau in her wombe : He that fights against his lusts , as Joshuah against the Amalekites ; he that makes warre against his corruptions , as the house of David against the house of Saul , and prevailes and increaseth his strength , as the house of David did , may ascertaine himselfe of freedome from the Lordship , and power of his corruptions : He that warres against sinne makes no provision for sinne , any more then a man doth for the enemy against whom he wages warre : He that warres a good warfare against Satan , the world , and his owne lusts , holding faith and a good conscience , is a blessed conquerour , hath won the conquest , though much assaulted by Satan , and his owne corruptions : It is not mans being assaulted by his lusts , but mans yeelding to his lusts , which argues absence of self-denyall . 4 By mans humbling himselfe for his want of humility , and tendernesse , and softnesse of heart ; freely confessing the pride , self-love , and high thoughts which he discerneth in himselfe , shaming , and loathing himselfe for the obstinacy , haughtinesse , and deceitfulnesse of his heart ; as David considering and feeling the pride and rebellion of Absalon , p went weeping with his head covered and his feet bare : So man that feeles the pride and rebellion of his heart , must mourne , humble , and abase himselfe before the Lord for it ; the hypocrite is proud of his humility , the sincere man is abased and ashamed for the remainders of pride which he discerneth in himselfe : The state of him that is exalted with his gifts is very dangerous ; the state of him that is made vile in his owne eyes with the sence of his corruptions , is hopefull and gracious . It is a blessed argument of self-denyall , when the sence of a mans secret self-love , and lurking corruption doth abase him in his owne apprehension ; pride and self-love have no dominion as long as the soule is moved to humiliation by the sight and sence of them . He that abhorres , abases , and humbles himselfe because his heart is not more humble , is undoubtedly truly humbled , though his humility want some perfection . 5. By mans frequent and fervent prayer to be freed and throughly purged from all pride , self-love , and sinister respects : He cannot be a lover and servant of sinne that prayes feelingly , fervently , and constantly against his sinne : If Moses hands be lifted up the Amalekites will fall ; If the heart be constantly lifted up in holy and gracious prayer unto God ; proud lusts and self-respects will fall , prayer will surely bring them downe , and worke the heart to a very humble and gracious frame : The Church prayed , and Peter was set free from his fetters , from the souldiers , and Herods prison , holy and earnest prayer hath a very forcible operation to worke the soule to spirituall freedome from all sorts of evill , to make it truly sincere and humble , both in the inward disposition , secret intention , and outward execution of every action : Certainly mans prayer is but lip-labour , no cordiall prayer but vaine babling , words of custome , or of ostentation , if they make not the heart sincere and humble . He that knowes the holy , humble , constant , and earnest way of his heart in secret prayer with God , may assure himselfe of his self-denyall before God. CHAP. XII . AS Self-denyall is a holy and gracious worke of Gods Spirit , a lively and honourable character of a true Christian , the prostrating of mans selfe and all that he hath under Christ : The seeking and exalting of Christ above all , is the crowne and glory of a Christian : so self-seeking and self-exaltation is a very shamefull and dangerous evill , an evill indeed very common : Most men sowing to the flesh , and not to the Spirit , to themselves , and not to Christ ; Men generally moving , and tending in their understandings , wils , thoughts , and affections to themselves , as rivers to the sea , levelling the arrowes of their endeavours to some carnall marke of their owne , and not to the honour of Christ : All ( saith the Apostle ) seeke q their owne ; all comparatively in respect of the paucity of others , seeke their owne , their owne profit , their owne ease , their owne pleasure , their owne honour , they confine themselves within themselves , they seeke themselves , and not the things which are Jesus Christs : The honour of Christ , the edification of the Church of Christ , the propagation and welfare of the Gospell they seeke not , this they mind not , this they intend not ; they are all r given ( said the Prophet of old ) to their covetousnesse , to the minding and seeking of themselves , their owne low , base and unworthy ends , from the highest of them to the lowest , and from the Priest unto the people . Self-seeking like the deluge overslowes the whole world ; few then addressed themselves unto the Arke , few now addresse themselves to Christ , seeke interest in Christ , or seriously intend and mind Christ . Generally , then they lay drowned under the waters , commonly now they are overwhelmed with the Sea of self-cogitations , self-desires and intendments . Mans neglect of Christ , and self-seeking ever turnes to mans ruine , as their neglect of the Arke , and seeking other places of refuge proved their destruction : Many indeed professe Christ , but few intend Christ , like bad servants , they call him Lord and Master , but they doe not his worke , they mind themselves and not Christ . Rehoboam ſ strengthened himselfe , but he did evill , and prepared not , or fixed not his heart to seeke the Lord. There are many of Rehoboams generation , they strengthen themselves in wealth , in friends , in carnall policies , and worldly honours ; but they prepare not , they doe not dispose and frame their hearts to seeke Christ , to exalt and set up Christ ; they doe not fixe their hearts towards Christ in their intendments and undertakings , as the rivers are fixed towards the sea in their motion , and the arrowes towards the marke in their slying ; This is an evill from which the Lord disswadeth , Seeke ye t not ( saith the Lord by Moses ) after your owne heart , and your owne eyes , after which ye use to goe a whoring . Wherein the Lord calleth them from their owne wisedome as from a false guide , from their owne will as from a corrupt commander , from their owne thoughts , as from a pernicious suggester , and from their owne ends , as from low , base and carnall markes : And indeed self-seeking is a spring of many bitter streames , and a poysonous root of many mortall and soule-slaying branches : For , 1. Self-seeking is insatiable . He that seekes the creature and not Christ can never have enough , his desires are never answered : Like Ph●raohs leane kine after the eating of the fat , his soule is still leane , empty , hungry , he finds no satisfaction : Like the dropsie-man , he is in a continuall thirst ; the more man seeks himselfe the further he is from satisfaction , his desires are endlesse that desires not the Lord Jesus he is alwayes poore that makes not Christ his riches , distracting and perplexing thoughts of want doe ever pester their minds who mind not Christ Jesus in whom is all fulnesse : The eye which sees not the Sun of righteousnesse is never u satisfied with seeing : The eare which heares not the glad tydings of Christ in the Gospell is never satisfied with hearing : The hand which receives not Christ , is never filled with receiving : The soule which finds not Christ is never satisfied with finding , though it finds all the fulnesse of the world . No man doth lesse enjoy himselfe then he that doth most inordinately mind himselfe : Disorderly intendment of the creature deprives man of the comfort of the creature ; the least of the creature with Christ ministers much contentation , the most of the creature without Christ works great vexation and trouble , and fils the soule with restlesse and insatiable longing : To them therefore that intend themselves and not Christ , that mind the multiplication of their worldly abilities , and not the exaltation of Christ , the Lord threatens w emptinesse , to them that intend Christ and not themselves , the Lord promiseth fullnesse and satisfaction to their desires ; the soule which applyes it selfe to the creature , discernes a seeming beauty in the creature , and that inflames the soul with love to it , with lusting after it ; the soule promiseth it selfe great things from the creature , and therfore is much in the multiplication of the creature ; it discernes a pronenesse in the creature to change , and therfore labours much to make it sure ; such a man placeth his confidence in the creature , and yet is very jealous , least the creature should faile and prove a sandy foundation ; and therefore is he very sollicitous and laborious about the creature , thinkes he never bestowes pains and care enough , to make it sure unto himselfe : but the man who sincerely minds and intends Christ , sees such perfection , tastes such sweetnesse , discernes such power and stability , and meets with and feels such a fullnesse of all goodnesse in Christ , that in Christ his soul hath a sweet acquiescence , and sure reposall , whether he enjoy much or little of the world ; the more man neglecteth and denyeth himselfe and the creature for Christ , the more satisfaction he findeth in Christ ; the more a man intends himselfe and the world , with the neglect of Christ , the more vanity , vexation and emptinesse he finds in himselfe , and in his earthly abundance : There is no x end ( saith Salomon ) of all his labour , neither is his eye satisfied with riches : He spends his mony for that which is not bread , and his labour for that which satisfieth not , saith the Prophet . 2. Self-seeking makes man hypocriticall , corrupt and full of sinister and by-respects in his profession and duties of Religion ; the wife of Jeroboam comming to the Prophet y disguised her selfe , and fained her selfe to be another then she was ; self-seekers comming to Christ , taking upon them the profession of Christ , disguise themselves , and fain themselves to be others , then they are ; to be the friends of Christ , the followers and servants of Christ and seekers of the honour of Christ , when they are the enemies of Christ , followers of the world , z serve their owne bellies , and seek their owne worldly profit and temporall advancement : Selfe-seekers make their attendance upon the Lord Jesus a meanes to accomplish their owne carnall purposes , like cunning Anglers they make Religion a bait to cover their hooke , the more readily to take the fish of some worldly profit , men often gaine that riches and ascend the steps of that honour , under a pretence of godlinesse , which they could never attaine in the way of open profanenesse ; Anti-christ puts on the a hornes of the Lamb , and under pretence of being Christs Vicar , he sets himselfe in Christs throne , and acts the part of the Dragon ; under colour of seeking the welfare of the Church , he doth prey upon , and brings ruine to the Church ; the Pharisees were great self-seekers , men of covetous and ambitious spirits ; they rob'd widowes houses , and for a b pretence made long prayers ; their whole Religion , who are given to self-seeking , is altogether corrupt and carnall : Iudas followed Christ not for any love to Christ , but because he bore the bagg . Man may goe farre in the way of Christ , and doe much in the worke of Christ , as long as Christs service tends to his worldly advantage , having no true love at all to the Lord Jesus ; why did the Disciples mentioned by Saint John follow Christ , but because Christ filled them with the loaves , earthly gaine is the only load-stone that draws self-seekers to the observation of religious duties , Hemor and Shichem , perswading their fellow Citizens to be circumcised , drew them by an argument taken from their worldly profit , Shall not ( say they ) their c Cattell and their substance , and every beast of theirs be ours , and to this they hearkned and were circumcised . Self-seekers never put themselves upon the profession of godlinesse , but under the promise of some worldly advantage ; did they not perswade themselves that some honour , favour , or other earthly benefit would therby accrew unto them they would never put their foot within the lists of Religion ; Abimelech was kind to Abraham , not for Abrahams , but for Sarah's sake ; self-seekers sometimes pretend much kindnesse to Christ , but it is not for Christs , but for the worlds sake , they cloake and colour their earthly purposes with religious pretences , and this is the cursed Hypocrisie of self-seeking , to make God , Christ , Religion and Christian profession as servants and slaves to mans carnall lusts and purposes , most shamefully injurious are all such selfe-seekers to the Lord Jesus . 3. Selfe-seeking is a polluting and defiling evill , termed by S. James Adultery , Yee d adulterers and adulteresses ( saith he to such self-seekers ) know you not that the love of the world is enmity with God , and that he that is a friend of the world is an enemy to God , and it is stiled by Moses a e going a whooring ; adultery and whooredome defile the body and self-seeking defiles the soule ; the Iewes by their covetous practises and self-seeking , polluted the Temple , and made it a Den of theeves , and men by their self-seeking pollute their souls , which should be a holy Temple to Gods Spirit , this they make a den of theeves , a very cage of uncleannesse ; Gehezi sought himselfe in running after Naoman for a talent of silver and two changes of garments , and what was the issue of it , a f loathsome leprosie clave unto him : all self-seekers are in the sight of God as loathsome lepers , self-seeking defiles their understanding with ignorance , as dust defiles the eyes , disabling them to discerne the things of God , the Pharisees were covetous , and because they sought themselves , they g derided Christs Doctrine , with self-seekers the Doctrine which crosseth their carnall projects is reputed a Doctrine of no knowledge ; this defiles the thoughts of men with worldlinesse , injustice , carnall plots and imaginations ; this filled Saul with thoughts to h make David fall : This filled Haman with thoughts to destroy all the Iewes , throughout the whole Kingdome of Aha●huerus ; this defiles the affections of men with base feare , carnall confidence , self-love and fleshly joy ; this made the Rulers afraid to confesse Christ , they were self-seekers , they i loved the praise of men more then the praise of God , and therfore did not confesse Christ ; this makes men ambitious of a name with men , for this they seeke to perpetuate their memory upon earth , their inward thought is ( saith the Psalmist ) that their houses shall continue for ever , and their dwelling places to all generations , they call their Lands after their owne names ; this makes them leane upon an arme of flesh , and to trust some in their workes , some in their treasures , some in their falsehood selfe-seekers ever build their confidence upon false foundations , and cast their souls into many shamefull pollutions . 4. Self-seeking alienates the soule of man from God , and from all interest in , and communion with Christ ; the men of Israel following Sheba , alienated themselves from David , they had no part in David ; self-seekers following their own lusts walking after their owne imaginations , alienate themselves from God , they have no part in Christ ; a wife that goes a whoring from her husband , dissolves the wedlocke , and alienates herselfe from her husband ; the soule by self-seeking goes a whooring and commits fornication with the creature , and altogether estrangeth it selfe from Christ ; of such the Lord saith , they are k estranged , they are revolted and gone : Self-seeking alienates a man from God in his understanding ; Self-seekers have no knowledge , They eate up my people ( saith the Lord ) as bread , there is their selfe-seeking ; they have no l knowledge , no true , no cleare , no saving knowledge , there is their ignorance of God ; this alienates man from the thought of God , of such the Psalmist saith , God is m not in all his thoughts , he thinks not of God as of his Counsellour to advise him , as of his rock to build upon him , as of his fountaine to replenish him , as of his King to glorifie him ; this alienates man from the love of God. If any man n love the world , the love of the Father is not in that man ; from attendance upon the Ordinances of God , the invited guests in the Parable were so eager in the pursute of the world that they could not come ; from tasting and relishing the sweetnesse of Christ in the ministry of the Word , the fruit of Christ , the fruit of his Doctrine , the fruit of his death and resurrection communicated by the Gospell , are not sweet unto them , as to the Spouse in Salomons Song , but as Iob sometime said of Eliphaz his speech , Can that which is o unsavoury be eaten without salt , or is there any taste in the white of an egge ? The things which my soule refuseth to touch are as my sorrowfull meat : Such is the Ministers speech and preaching of Christ to self-Seekers , altogether unsav●ry , having no sweet rellish , or comfortable taste to their palates ; their soule refuseth it as sorrowfull meat , troubling rather then comforting , grieving rather then rejoycing them . Christ ever proves very troublesome to the soule that is addicted to self-Seeking ; Man spoyles himselfe of many sweet and heavenly comforts in Christ Jesus , by seeking himselfe , and the satisfaction of his owne corrupt affections : This alienates man from the faith of Christ . He that seeks himselfe cannot beleeve in Christ , he cannot take unto himselfe Christ for his husband to love him , for his King to honour him , for his Counsellor to be guided by him , for his rocke to build upon him , and for his precious pearle to rest himselfe contented with him : The foolish man ( in the parable ) who built upon the sand , did not also build upon the rocke : He that leanes upon the creature , leanes not upon Christ ; He that seeks himselfe trusts in himselfe , and not in Christ : True faith and self-seeking like the Arke and Dagon cannot stand together . How can ye beleeve ( saith our Saviour ) which receive honour one of another , and seeke not the honour that commeth from God onely . You seeke the praise and applause of men , to exalt and magnifie your selves in the eyes of men , you seeke not the testimony and approbation of God , you labour not to approve your selves unto God , and therefore you cannot beleeve , you cannot receive and embrace me , you cannot rest and relye upon me , you cannot quiet and content your selves with me . Doubtlesse all worldly and ambitious self-seekers are miserable and wretched unbeleevers ; all inordinate self-lovers are very great strangers to Christ Jesus ; Cursed and shamefull is that fruit of self-seeking which turnes off the soule of man from Christ , and spoyles him of all interest in Christ : This alienates man from the service of Christ , all self-seekers serve themselves , p they serve not our Lord Jesus Christ ( saith Saint Paul ) but their owne belly , they serve not God but Mammon ( saith Christ ) Self-seekers are the servants of worldly vanities , and the slaves of carnall lusts and affections ; the soules unhappy bondage and enthralment is the fruit of self-intendments ; all self-seekers like Israel are q empty vines ; they bring forth fruit unto themselves and not to Christ : Such mens services are an illegitimate brood , spurious works begotten by the world , Satan , and the flesh , and not by the Spirit of Christ : To such our Saviour saith , ye are of your father the Devill , and the lusts of your father you will do● Of such Saint John saith , they are of the world , therefore speake they of the world ; they have worldly hearts , worldly thoughts , worldly language , and worldly intendments , and all their labours are a worldly service : The intendment of man in his undertaking is ever sutable to mans originall : He that is not of Christ cannot intend Christ , nor referre his ●ervice unto Christ . r We are of God ( saith the Apostle ) he that knoweth God heareth us , he that is not of God heareth not us , hereby know we the Spirit of truth and the Spirit of errour . Lastly , this alienates from all true and sweet delight and joy in Christ . Self-seekers rejoyce in themselves , and in the creatures , and not in Christ ; as the men of Sichem rejoyced in Abimelech , the bramble , and not in the sonnes of Jerubbaal , the Vine , Olive , and Fig-tree , in Jothams parable . He that seekes himselfe rejoyceth in a very empty and unworthy object , in the creature which like a bramble , hath neither fruit , nor shadow to minister either satisfaction or safety ; but pricketh , scratcheth , vexeth all that set their hearts upon it , and he leaves Christ , who like a Vine , Olive , and Fig-tree communicates food and shadow , pleasure , contentation , defence , and sweet refreshment to all that come unto him , and place their confidence in him : The Jewes in the Prophet ſ refused the waters of Shiloah , the defence and ayde which God promised them , and rejoyced in Rezin and Remeliahs sonne . The man that seeks himselfe refuseth Christ , sleighteth and undervalueth Christ the fountaine of living waters , from whom slowes all protection , comfort , and contentation to them that sincerely embrace him ; and rejoyceth in the creature , which proves a sandy foundation , and a broken cisterne . Of such the Prophet saith , t they rejoyce in a thing of nought ; in a thing of no strength , of no fulnesse , of no continuance ; Herod sought himselfe , the establishment of himselfe in the kingdome , and the tydings of Christs birth was terrible to him : The Pharisees were great self-seekers , and the presence , preaching , and miracles which Christ wrought , did very much perplexe and grieve them : Mans inordinate minding and intending himselfe , and worldly riches , honours , or pleasures , deprives him of all delight and joy in Christ Jesus . Self-seeking works a very unhappy alienation from Christ , and makes the soule a very great stranger to Christ . 5. Self-seeking puts a man upon unlawfull and forbidden meanes to accomplish his corrupt and unworthy ends : Through self-seeking the covetous man thrusts himselfe into unlawfull wayes of gaine ; the ambitious man into forbidden wayes to attaine honour and high places , and the voluptuous man into unlawfull wayes of carnall and fle●hly pleasures ; the covetous man seeking himselfe and worldly wealth , defraudeth , oppresseth deceiveth : He intrudes himselfe upon the time and things which God hath made sacred : He turnes the day of sacred rest into a day of bodily labour , into a day of treading wine-presses , bringing in of sheases , and bearing u of burthens , as sometime Nehemiah saw it in Judah . This makes them according to Salomons phrase , to devoure w holy things , things dedicated to the honour , worship , and service of God : This makes them use as the Lord speakes by the Prophet , the x wicked ballances , and the bag of deceitfull weights : For this they are full of violence , speake lies , and their tongue is deceitfull in their mouth ; they fell as Amos saith , the righteous for silver and the poore for a paire of shooes . Self-seeking sets man upon many ungodly , injurious , and dishonourable practises , to gaine the wealth of the world : This makes the ambitious man full of fraudulent and bloudy plots and designes to exalt himselfe , and make himselfe a man of eminency and great authority amongst men . Why did Joab murther y Abner ? why did Absolon seeke to put his owne father from the throne ? The one feared lest through Abner entring into Covenant with David his honour would be eclipsed , and the other was ambitious of his Fathers Throne , carried away with an inordinate desire to reigne . Self-seekers are not terrified with the horridnesse of any practise , be it never so unnaturall and mercilesse : The z Prodigall in the parable making carnall pleasures the prime object of his desires , fully minding and intending the satisfaction of his owne lusts , left his Fathers house , put himselfe into consortship with harlots , and spent all his patrimony : Man being over indulgent to himselfe , and his owne corrupt affections forsakes God , the Word , and way of God , and runs into all exorbitancies ; very shamefull and odious are the wayes and courses entred upon by self-seekers . He that restraines not himselfe from self-seeking , will never containe himselfe within the bounds and limits which God hath prescribed to him , but will wander from God , and the rule of holy walking , into many forbidden evils . Sarah and Rahel being carried with an over-strong desire after children , seeking themselves too much in that behalfe , became impatient and would not wait for God any longer in Gods way , they put themselves upon a forbidden way , and a gave their handmaids to their husbands . Saul contrary to the Lords commandement , intending his owne worldly profit , spares the best of the Amalekitish beasts : Achan in a self-seeking humour layes his greedy hands upon the golden wedge , and Babylonish garment , the cursed thing which God had forbidden to be spared ; there is no evill so odious , soule and hatefull , which he will not adventure upon , that is overswayed with the lust of self-seeking . 6. Self-seeking makes man unthankefull and discontented with his present estate and condition , though in it selfe an estate very full and comfortable : The eyes of a self-seeker are so much upon what he hath not , that he neither takes notice , nor tasts the sweetnesse of what he hath ; his full vessell is an empty bottle , and his Paradise in his owne apprehension as a barren wildernesse , his thoughts are more perplexed with the desire of what he seemes to want , then comforted with the presence of what he doth indeed possesse ; the more he hath , the more his desire of having is increased . There is no b end ( saith Solomon ) of all his labour , neither is his eie satisfied with riches : His abundance gives no satisfactory answer to his desires , he hath no contentment in what he hath , but is full of murmuring and repining , he dreames of a condition more happy then that wherein the Lord hath set him , and therefore loseth the comfort of his present plentifull possession . This is the constant an● common lot of them that seeke themselves and not the Lord Jesus , to be strangers to contentment and satisfaction in the great abundance of the world . A foolish sonne ( saith Solomon ) is a c griefe to his father , and bitternesse to her that bare him ; his parents have no contentment in him , such a foolish birth , such an unhappy possession is the worldly fulnesse of self-seekers , a griefe and bitternesse to their soules , they have no satisfaction with it , it is a bed of thornes , and a feast of gall and gravell , d bread of sorrowes , as the Psalmist termes it : Their dayes ( saith Solomon ) are sorrowes , and their travell griefe , their heart taketh not rest in the night , they are eve● discontented ; the Lord gave Israel Manna from Heaven , he fed them with Angels food ; yet having a self-seeking lust within them , they were not contented , they murmured and fell a lusting after the flesh-pots of Egypt , their Manna seemed to be a e light bread : If God doth not crucifie mans carnall lusts and affections , man meets with nothing but distraction and trouble in the choisest condition under Heaven , what felicity like that of our first parents ? being created after Gods Image , placed in Paradice , and having nothing within or without them , to molest them ; yet through self-seeking having a desire to be as Gods , they undervalued , and grew discontented with their present holy , happy , and blessed estate . Surely did not the blessed vision and fruition of God abolish the lust of self-seeking , man would in a short time be discontented with Heaven . Like the lapsed Angels he would not long keep his station , but grow weary of that glorious Kingdome . CHAP. XIII . SElf-seeking opens the eares of men to Satan , and corrupt Counsellors , makes men ready to give audience to Satans suggestions , and the perswasions of his instruments , prone to entertaine any ungracious counsell that may promote their owne carnall ends , and further the accomplishment of their fleshly and worldly purposes . This makes men hearken to corrupt teachers , Satans trumpeters . As the Israelites hearkened to f Sheba the sonne of Bichri when he blew the trumpet of Rebellion , and drew the people from David : This makes men apt to receive him that g comes in his owne name , with a humane , carnall , and deceitfull doctrine , when like the deafe adder they stop their eares against him that comes in Gods name , preaching Christ sincerely , seeking Gods glory , and handling the word of God truly . Self-seekers are h of the world , worldly minded , carnally disposed , and therefore they heare him that speaketh of the world , that delivereth a carnall and earthly doctrine to them . The i world wonders after the beast , all self-seekers are very ready to become Antichrists followers . Ahab was a man that sold himselfe to commit wickednesse , a great self-seeker , and when the Devill became a k lying spirit in the mouth of his Prophets , he gave them full and ready audience , followed their counsell though to his utter ruine , contrary to the charge of the true Prophet : Self-seeking makes a man a ready embracer , a great admirer of corrupt perswasion , a prophane despiser of wholsome admonition ; our first Parents inclining to self-seeking gave present entertainment to Satans counsell , and l eat of the forbidden Tree : Self-seeking makes the heart to Satans suggestions like tinder to the fire , it kindles without any resistance . Judas having a worldly and self-seeking spirit , his heart was m open to entertaine Satan , as ready to betray Christ for gaine , as the Devill was to suggest the thought , or the Priests to offer the money : Self-seekers are of all others the fittest subject to receive Satans counsels , to swallow his hookes when they are baited with something sutable to their owne lusts , and tending to their owne ends , there is no power nor possibility for that man to decline Satans temptations , who is strongly addicted to self-seeking . Satan seldome failes of accomplishing his end , in such as are given to the seeking of their owne ends . 8. Self-seeking doth exceedingly abase man , it makes man , the Lord of the creature , to become the servant of the creature ; It fils him with base thoughts about the creature , with base counsels to gaine the creature , with base and servile love to the creature , with base confidence in the creature , with base services under the creature ; Self-seekers are even the most base of all persons : Such are under the creature and their owne lusts , as Israel under Pharaohs burthens and taskmasters : Man by self-seeking spoiles himselfe both of corporall and spirituall freedome ; therefore these are stiled the n servants of Mammon . The servant is not his own but his Masters , goes and comes at his Masters command , cannot dispose of himselfe , but is disposed by his Master , works not for himselfe but for his Master . Thus self-seekers are not their owne , but the creatures , goe and come at the command of the creature : As the souldiers in the Gospell went and came at the command of the Centurion , and did what he would have them : They cannot dispose themselves to any good duty , they cannot put themselves upon the service of Christ , they cannot marry themselves unto Christ ; but are altogether at the disposall of the creature ; they are so under the power of the creature , that with the invited guests in the Parable , they cannot o come to Christ : They cannot intend Christ , the honour of Christ , and the everlasting welfare of their owne soules ; the creature and their owne lusts are the prime and ultimate objects of their intendments ; they can looke neither above nor beyond these : And the Apostle expresseth the shamefull abasement of such men by terming their p belly their God , and their glory their shame ; their belly their God , true worshippers put themselves under God , study how to please God , referre all to to the glory of God : Self-seekers prostrate themselves under the creature , study how to please their lusts , and referre all to their owne corrupt and carnall ends , and that wealth , that honour , that ease , that pleasure , that applause wherein they now glory proves their shame at the last . The present condition of self-seekers is a wretched bondage , and their latter end most shamefull and ignominious . 9. Self-seeking makes a man both an Idolater and an Idoll . An Idolater in serving the creature and his owne lusts , and an Idoll in exalting and setting up himselfe in the roome of God : Self-seekers bow downe to the creature , and to their owne base and carnall affections : As Gideons many thousands q bowed downe to the waters . Jacob prophesied of Issachar , Issachar is a strong Asle couching downe between two burthens , and he saw that rest was good , and the land that it was pleasant , and bowed his shoulder to beare , and became a servant unto tribute : Such base , sloathfull , and stupid asses are all self-seekers , couching downe between the creature and their fleshly lusts as between two burthens : They see it appeares to them in their carnall apprehension , that the creature is good , that riches , honours , pleasures are much to be desired , and that the fulfilling of their owne lusts is very pleasant , and therefore they bow downe the shoulders to beare the commands and injunctions of the creature , and all the impositions of the flesh , and become servants unto tribute : To these they pay the tribute of distracting thoughts , of tormenting cares , of carnall confidence of inordinate love , and of hard service and base servitude , worshipping and serving ( as the Apostle saith ) the r creature more then the Creator . And for this cause Saint Paul stileth covetous self-seekers Idolaters , because their self-seeking doth alienate them from God , and drawes that love and confidence , joy and delight which they should place in God to the creature ; and that service which they should imploy for God , and that subjection which they should yeeld to God , they bestow about , and yeeld unto the creature and their owne lusts . And as they are Idolaters for their prostration of themselves to the creature and their owne corrupt affections : so they are Idols , For the exalting of themselues above God , minding , intending , and seeking themselves and not God , they adore and serve themselves and not the Lord , his s servants yee are ( saith Saint Paul ) to whom ye obey : ſ Self-seekers obey not God , but themselves , they conforme not themselves to the rules of Gods word , but to the dictates of their owne hearts ; they propose not the glory of God , but their owne ends , and therefore they serve , and adore themselves and not God : Self-seeking excludes the soule of man from all communion with the true God , and carries it to the world as to a false God , and so proves a double abomination in the sight of God. 10. Self-seeking is ever attended with self-loosing . He that seekes himself and not Christ , loseth both himself and Christ : He that seeks himselfe takes a false rule to direct him , erreth in his seeking , and therefore loseth in stead of finding : He builds his worke upon a false foundation , and therefore sinks in stead of standing , like the house built upon the sand in the Parable : He puts himselfe out of Gods service , and therefore misseth his great Lord and Masters wages : He levels all his arrowes to a false marke , and therefore like an Archer that shoots below the marke , he shoots in vaine : He leaves out God , God is not in his t thoughts , he takes not God with him , he takes not Gods counsell to guide him , Gods power to assist him , Gods blessing to make his undertaking prosperous and successefull ; and therefore in stead of a blessing the curse attends and waits upon him : He intends not God , but himselfe , and therefore God leaves him to himselfe , to prove the Author and workman of his owne ruine . Present self-seekers and self-gainers prove in the event the greatest self-losers . The last end and issue never answers the expectation of self-seekers ; their labour like the labour of the Ostritch is in vaine : The Ostritch leaveth her u egges in the dust , the foot crusheth them , and the wilde beast breaketh them . Self-seekers lay all their labours in the dust , all their care & desire , all their industry and endeavour is about the things which are here below ; they lay all their egges in the dust , and all their labours at last are crusht and brought to naught ; Rahel had w hard labour , but the birth of her belly proved the death of her body : Self-seekers have hard labour , they labour like a woman in travell , but their birth proves their death , their gaine turnes to their losse , their pleasure to their torment , their honour to their shame . Against such the Lord denounceth woe in stead of joy , shame in stead of glory , and desolation in stead of exaltation . x Woe ( saith the Lord ) to him that coveteth an evill covetousnesse to his house , that he may set his nest on high , that he may be delivered from the power of evill : Thou hast consulted shame to thy house by cutting off many people , and hast sinned against thy soule : For the stone shall cry out of the wall , and the beame out of the timber shall answer it . Woe to him that buildeth a Towne with bloud , and stablisheth a City by iniquity : Behold is it not of the Lord of Hoasts , that the people shall labour in the very fire , and the people shall weary themselves for very vanity . Very great and shamefull are the losses which wait on self-seekers ; their riches proves their poverty , their refuge becomes their ruine , and their exaltation their shamefull downfall ; Very great is that mans unhappinesse who in the prophane neglect of God and Christ Jesus , labours to fill and furnish himselfe with earthly abilities : Self-seekers build on false promises , and feed themselves with deceitfull expectations : The Lord turnes their imaginary calme into a tempestuous storme , their devised paradise into a troublesome wildernesse , and their intended crowne into reall shame . The last event of their undertaking doth ever crosse their first intention ; that which is unlawfully sought and gotten proveth the instrument of mans great discomfort and trouble . He that labours for himselfe , and not for God and Christ Jesus , is vaine in his labours , like him that builds on the sand , his house sinketh as fast as he erects it : Like him that weaves a piece of cloth in or over the fire , the fire burnes it as fast as he weaves it . Losse , vexation , shame and ruine is the recompence and portion of self-seeking : The estate of him that hath nothing is farre more pleasant , blessed and comfortable , then of him that hath a great abundance by self-seeking . Of such the Lord saith by the Prophet , declaring the vanity , perill , and perniciousnesse of their labours , they have y sowne the wind , they have laboured in vaine , as he that casteth forth an empty hand , strives to sow but sowes not , and they shall reape the whirlewinde ; their harvest , the fruit of their labours shall be more troublesome then their first undertakings ; they that will be rich ( saith the Apostle ) they whose bent and inclination is to themselves , and to the world , who chiefly mind themselves and things earthly , fall into z temptation and a snare , and into many foolish and hurtfull lusts , which drown men in destruction and perdition . Most wretched and uncomfortable is the gaine of self-seeking , Satan hath great advantage against them , they expose themselves to many temptations , they lay themselves open to his arrowes to wound them , the world like a snare intangles them , their lusts grow strong within them , and get Lordship over them ; and they make shipwracke of soule and body , splitting the ship of their soules upon the rocke of worldly riches , and what they supposed should have been a staffe to sustaine them , becomes a burthen oppressing them , and what they thought would have been a spring refreshing them , becomes a Sea swallowing and utterly consuming them . There is no other cause of self-seeking but inbondagement to Satan , inthralment to the world , servitude to corruption , separation from God , self-condemnation from mans owne conscience ; emptinesse in the greatest worldly fulnesse , straights in the midst of all sublunary sufficiency , and a tempepestuous Sea of dismall agitations , tossings , and terrours in the soule of man : Looke upon all self-seekers , from the first to the last , and you shall find them all self-losers ; Adam sought himselfe the bettering of his condition , but lost that blessed Image in which God created him , and that pleasant Paradise wherein the Lord had set him : Cain sought himselfe , and slew his brother Abel , but he lost himselfe , he became a fugitive and vagabond upon the earth : Absolon sought himselfe , he strove much to seat himselfe in his Fathers Throne ; but he lost his life in the battell : Gehazi sought himselfe , he ran after Naaman for two change of garments ; but he proved a shamefull loser , he sought change of rayment , but God changed his cleane into a leprous skinne . The Babylonish King sought himselfe , he said , he would exalt his Throne above the Starres of God , and ascend above the height of the clouds , and be like the most High : But he lost himselfe , he was brought downe to hell , to the sides of the pit ; cast out of his grave like an abominable branch , and as a carkaise troden under foot . Judas sought himselfe , he sold his Master to gaine a few pieces of silver , but he lost himselfe , in the issue and upshot he went away and hanged himselfe . Invaluable is the losse of self-seeking , heerby men loose their spirituall freedome and become bondmen to their own lusts , to Satan and the world , hereby they loose their communion and acquaintance with God , and goe out like Caine from the presence of the Lord , and are spirituall vagabonds upon the Earth , hereby they loose the benefit of all Gods ordinances , living under them as the blind man under the Sun , receiving no light from them , as Rocks in the midst of a River , no way softned nor made fruitfull by them ; hereby they loose the love of God , as a woman that seeks strange lovers looseth the love of her husband ; hereby they loose the peace and comfort of their soules , and pierce themselves thorough with many sorrowes , they make their bed a bed of thornes , and their feast becomes gravell to their teeth and gall to their palate , and at last they loose their soules and bodies forever . Happy is that mans losse that looseth all with the gain of Christ , cursed is that mans gain that wins the world with the losse of Christ , he that hath Christ hath also the true sweet and comfortable use of what he doth possesse , he that hath not Christ is a very slave and bondman in the midst of his greatest possession , the self-seeker neither truly enjoyes himself , nor any thing els . 11. Selfe-seeking works the heart of man to a base and slender esteeme of holy and heavenly things ; Christ his ordinances and benefits are nothing precious in the eyes of selfe-seekers , their eyes are blinded , and see not the beauties of Christ , their palats are distempered , and tast not the sweetnesse of Christ ; their hand is withered , they cannot receive Christ ; they commit a spirituall adultery with the world , and cannot love Christ ; nothing but the creature is precious in the eyes of self-seekers : Esau preferred a b messe of pottage above his birth-right , the men of Shechem esteemed the c bramble above the Vine , the Olive and the Fig-tree ; the self-seeker prefers the poore , low and empty things , the very bramble of the world , above Christ the true and living Vine , above the ordinances of Christ , whose fruit is better then the fruit of the Olive and the Fig-tree , and above the holy and heavenly inheritance , the blessed birth-right of Gods new-borne children : the Pharisees were great self-seekers , they d loved the praise of men more then the praise of God , they did all their workes to be seene of men ; and as they were great seekers of themselves , so they were strange undervaluers of Christ ; they saw no e beauty nor comelinesse in him for which they should desire him , they despised and esteemed him not , they derided his doctrine , they nourished in themselves a dishonourable opinion of his person , they said of him , Is not this the f Carpenters sonne , is not his mother called Mary , and they were offended in him ; they reviled and despised him , by reason of the externall humility of his person , they drew matter of calumniation from the lownes of his outward condition ; such as judge of Christ and his ordinances according to the outward appearance , are ever filled with base and contemptible apprehensions ; the Gaderines were g great Swine-masters , and like their Swine they were fall of swinish dispositions , groveling upon the Earth and minding only things earthly , trampling under their feet like Swine the precious things which Christ did cast before them , and when the uncleane spirit which Christ cast out , carried their Swine into the Sea headlong , they desired Christ to depart from them ; self-seekers value the basest things of the world above the choisest things of God , they had rather be deprived of Christ Jesus , then of the least and lowest of the creatures . 12. Self-seeking shortly is a root of many unhappy branches , a spring of many bitter streams . 1. It imbondageth men to their corrupt and carnall lusts , makes them the servants of corruption , and puts them under the power and command of the world , it robs them as the h thieves in the Parable did the man travelling betweene Jericho and Jerusalem , of all their spirituall abilities , it wounds them in their understandings that they cannot see God ; as the Philistines put out Sampsons eyes and made a slave of him ; it wounds them in their wils that they have no liberty , no inclination , no disposition to choose or imbrace Christ ; it wounds them in the hand of their faith , that they cannot believe in Christ , they cannot imbrace nor lay hold on Christ , it puts them under the creature as a servant under the command of his Master , as an adulterer under the power of the Harlot . 2. Self-seeking filleth man with enmity against his fellow brethren ; other mens successe and happinesse , is a self-seekers anguish . Josephs brethren being led by a self seeking spirit , hated him , because his Father loved him , the increase of their indignation against him was according to the increase of his Fathers love towards him ; this moved Saul to envy and eye David , to lay snares for his life ; he that is given to self-seeking is farre from all true love to his fellow-brethren , their prosperity is a great eye-sore unto him . 3. Self-seeking makes men mercilesse and cruell , the lives of them who ecclipse the honour , or hinder the gain , or disturbe the pleasure of self-seekers are of no esteem with them . Why did i Esau plot the death of Jacob ? Why did Josephs brethren conspire against him , and cast him into the pit ? but by reason of that dominion which self-seeking lusts had within them . Self-seeking dissolves the strongest bonds and obligations of naturall affection , and turns fraternall unity into unnaturall and mortall enmity . 4. Self-seeking fils men with causlesse , base and cursed jealousies over others , and makes them wrong interpreters of other mens actions , and presumptuous and injurious expounders of other mens hid and secret purposes ; this self-seeking lust made Pharaoh jealous over the Israelites , least they should k joyne with his enemies , and make warre against him : This made Herod jealous of Christ , fearing least Christ would take his crown and Kingdom from him ; what made the chief Priests and Pharisees jealous of Christ , preaching many heavenly Sermons , and working many miracles among them ; but an ambitious and self-seeking lust of theirs , they feared least therby they should loose their place and Nation ; Christ came as a Servant to minister to them , to suffer for them , to bring them to an heavenly Kingdom , and they out of their self-seeking humour suspected him , least by his meanes they should loose their present jurisdiction ; self-seekers are very uncharitable in their constructions of other mens purposes and undertakings . 5. Self-seeking creates much needles , unhappy and soul-torturing griefe , and anguish in the hearts of self-seekers , like gall in the cup , a thorne in the foot and strong winde in the Sea , it imbitters their estate , troubles their walke and makes their inward man a very tempest ; it makes their food bread of l sorrows , their bed a bed of thornes , and their day a day of clouds ; self-seeking Ahab is m sicke upon his bed for want of Naboths vineyard ; self-seeking Pharaoh is grieved because the Israelite multiplieth : the self-seekers in the Psalmist are grieved , n gnash with the teeth and melt away to see the prosperity of the godly and the frustration of their owne desires ; every self-seeker is a self-tormentor , he that is given unto self-seeking needs none besides himselfe to molest and vex him ; he carries his executioner still within him . 6. Self-seeking usually proves unsuccessefull , the event doth contradict their expectation ; Rebecca out of her strong affection sought by sinister meanes to get the o blessing for Jacob , she waited not for it in Gods way , she obtained it in her owne way , and when she had procured it , how fared it , she was greatly crossed Esau purposed to p kill Jacob , Jacob is sent away and becomes a stranger to his mother ; the crosses of self-seekers ever exceed their comforts ; Sarah was very desirous of children , the Lord restrained her from bearing , she q gives her maid Hagar to her husband , but what was the issue of it ; Hagar conceived , and Sarah was despised in her eyes , the birth of self-seeking proves uncomfortable , the self-seekers intended instrument of consolation , turns to an instrument of vexation ; Lot r beheld all the plain of Jordan that it was well watered every where , and he chose it for his habitation , and pitched his tent toward Sodome ; But it came to passe that the King of Shinar with three other Kings , ſ tooke Lot and all his goods and departed , thus was Lot crossed in his choise ; the chiefest worldly fullnesse is often attended with the greatest crosses , and men meet with most disquiet , where they promise themselves most comfort ; it is the Lords and not the worlds presence that ministers both safety and contentation to Gods servants . 7. Self-seeking takes away the comfort of what man possesseth for the present ; the having of all is as nothing to him that is possessed with a spirit of self-seeking ; Ahabs crown and kingdome neither content nor comfort him , having a lusting humour after Naboths vineyard , the want of this doth more molest and vex him , then the having of all the residue doth solace him , for this he came heavy and t displeased to his house , laid him downe upon his bed , turned away his face and would eate no bread : Most unhappy and wretched is the estate and condition of that person whom God delivers over to the lust and humour of self-seeking , this makes him apprehend the Sunne of his prosperity , as a dark cloud wherin is no light , and the deepe river of his earthly abundance , as an empty pit wherin are no waters . Haman was highly honoured by Ahasuerus , yet having an ambitious and self-seeking lust within him , when he had related all his honours , concluded , All this u availes me nothing so long as I see Mordecai the Jew sitting at the Kings gate : Many a gracious poore man that hath nothing of the world , hath more satisfaction then he that hath the greatest earthly abundance with an iniatiable greedy and self-seeking lust within him : great is the vanity , emptinesse and vexation of worldly fullnesse without the blessed presence of Christ Jesus ; happy is the soule to whom God gives freedome from the lust of self-seeking . And this insatiable , polluting , base and imbondaging lust , let us mortifie and put to death with all the concomitants and attendants of it , as Joshua destroied self-seeking Achan with all that appertained to him ; this let us wound with godly sorrow , self-denyall and a vocation of our hearts from the world , as Joab with three darts thrust through self-seeking Absolom ; this let us root up as a most pernicious weed out of the garden of our souls ; this let us put to death , as a most dangerous traitor and mutinous rebell in the common-weale of our hearts ; let us daily strive for the increase of our liberty from self-seeking , as from the most loathsome of all spots , the most servile of all imbondagements the most sly and subtle of all snares , the most mortall of all diseases , and the most prevalent of all inticing , soule-deceiving and soule-slaying instruments . CHAP. XIV . IS it their property and practice who are indowed with the life of true holinesse to prostrate themselves and all that is theirs under the feet of Christ Jesus ? Then here may we see with open face the vanity , impiety and perill 1. Of Self-admiration , of mans having high thoughts , an arrogant opinion of himselfe , and an over-weening conceipt of his owne excellency and worth . Goliah much admired the tallnesse of his owne stature , and the bignesse of his armour , vain and carnall man is often much taken , and extraordinarily lifted up with the thought of his own worth , and transcendency of his owne gifts , contrary to the charge of the Apostle , w be not wise in your owne conceits : Doe not dreame of a sufficiency of a light in the lampe of your owne souls , take not upon you to be your owne guides and Counsellours , presume not of a fullnesse at home in the house of your owne hearts : to which agrees that of Salomon , x leane not to thine owne understanding , be not wise in thine owne eyes : make not thine owne abilities the foundation wherupon thou buildest , the light by which thou walkest , the strength by which thou standest , nor the weapon by which thou expectest the conquest , promise nothing to thy selfe of thy selfe ; be neither confident in , nor exalted with an opinion of thine own fullnesse and worth , For 1. Such as are over-swayed with self-opinion and self-admiration are very ignorant , they know not the state and condition of their owne soules . Ephraim had gray hairs here and there upon him , howbeit ( saith the Prophet ) he knew it not . Self-admirers are full of the characters of profanenesse carry about them the signes and symptomes of spirituall blindnesse , basenesse , uncleannesse , poverty , bondage and everlasting ruine , but they know it not : No man more ignorant of himselfe , then he that hath highest thoughts of himselfe , the Pharisees were great selfe-admirers , extraordinarily lifted up with the thought of their owne wisdome , holinesse and perfection , yet very miserably blinde and ignorant , blind leaders of the blind , y without the law , as S. Paul confesseth , without the knowledge of the law in their understandings , without the inscription of the law in their hearts , without conformity to the law in their lives . Without the light of the law discovering their sinnes , without the power of the law humbling their soules ; ignorance of mans owne vilenesse begets self-admirations ; the Laodicean was strangely puffed up with thoughts of his owne spirituall excellencies , and the maine ground therof was his blindnesse , he said he was z rich and increased in goods and wanted nothing , not knowing that he was poore , blinde , naked , miserable and wretched , he that is of all men the worst , is usually in his owne opinion the best : carnall men thorough their blindnesse , doe often take that for very great spirituall riches , which in the account of God is no other then very poverty and basenesse . 2. Self-admirers are non-apprehensive of the Majesty and perfection of God , and transcendent beauties of Christ , mans opinion of himself is sutable to his apprehension of God , the more apprehensive the soule is of Gods incomprehensible Majesty , holinesse and glory , the more it is abased in the sense of its owne emptinesse , basenesse and impurity . I have heard of thee ( saith Job unto the Lord ) by the hearing of the eare , but now mine eye seeth thee , wherefore I a abhorre my selfe and repent in dust and ashes , he that is filled with the admiration of Gods perfections is emptied of self-admiration , and made very low and base in his owne thought and meditation of himselfe . When the Prophet Esay had in vision seen the Lord sitting upon the throne , he cryed out and complained of his uncleannesse , then he said , b woe is me I am undone , I am a man of uncleane lips , the sight of other mens rich and costly apparell , makes a poore man blush and be ashamed of his owne rotten rags . God and Christ are questionlesse great strangers to the thought of self-admirers , of such the Psalmist saith , God is not in all their thoughts ; were the soule of man well studied and insighted in , full , and frequent in the meditation of , and throughly acquainted with the Lords perfections , he could not but be much abased in the knowledge , sence and feeling of his owne imperfections , His comelinesse with Daniel would be turned into c corruption , and his face toward the ground , he would be humbled below the dust , and be baser in his owne eye than the earth : mens unacquaintednesse with Gods excellencies is a maine cause of their being self-admirers . 3. Self-admirers are , very ungratefull and sacrilegious , they rob God of the praise of all his gifts , they ascribe all unto themselves , they say with Nebuchadnezar , is not this great Babell that I have built by the strength of mine owne arme , and for the honour of my name , as they referre all to their owne ends , so they looke on all as proceeding from their owne strength , They d sacrifice ( saith the Prophet ) to their net , and burne incense to their drag . God is neglected , their own art , wit , power and industry are admired , they deisie themselves and their own abilities . God is not regarded , his honour is wholy ecclipsed ; they go not like David in the e name of the Lord , in the name of Gods authority commanding them , in the name of Gods wisdome guiding them , in the name of Gods power assisting them , in the name of Gods glory to honour him ; but like Goliah they goe in their owne name , in the name of their , owne pride exciting them , in the name of their owne fancy leading them , in the name of their owne wit , art , and strength helping them , and in the name of their owne praise and honour moving them , this is the Alpha and Omega of their undertaking , the first in intention , the last in execution . Self-admirers of all others are the most injurious unto God and Christ Jesus . 4. Self-admirers are uncapable of Christ and his graces , no man partakes lesse of Christ , ſ then he that doth most admire himselfe , such a man hath no right , nor cleare discerning of Christ , no sence and feeling of his want of Christ , no hunger nor thirst after Christ , no honorable opinion and esteem of Christ , no room in his soule to receive and entertaine Christ , and therfore continues empty of Christ . There is more hope ( saith Solomon ) of a foole then of a man that is wise in his owne eyes : he is full of self-wisdome , and therfore is uncapable of instruction , as a full vessell of other liquor , the Pharisees had their own learning in such admiration , that they utterly rejected Christs Doctrine . The full stomack ( saith Solomon ) loatheth the honey-combe , the full soule loatheth , slighteth , undervalueth those Doctrines and gifts of Christ , which are sweeter then the honey or the honey-combe . Self-admirers are very profane despisers of Gods choysest gifts and graces , and as they are full of self-opinion , so God turns them away empty of things heavenly and spirituall , he sends the rich away g empty . God fils that mans soule alone with heavenly goodnesse , who is emptied of all opinion of his own excellencies . 5. Self-admiration alienates the soule from God , cuts off all communion and acquaintance betweene the soule and God. God will not looke in grace and favour towards him , God opposeth himselfe against him , h he resisteth the proud by withholding his grace from him , by rejecting his prayer and supplication , by infatuating his wisedome , by dissipating his power , by crossing his undertaking , by leaving him as a prey to Satan , and powring contempt upon him . The Lord is very terrible in his opposition against the proud person . Very great and uncomfortable is the distance between God and self-admirers . He that admires himselfe cannot draw nigh to God by holy and humble supplication , pride hath such dominion within him , he cannot draw nigh to God by faith ; he leanes so much upon himself , he cannot draw nigh to God by love , self-love doth so strongly oversway him , he cannot draw nigh to God by obedience , his pride will not suffer him to stoope to Gods precepts ; he cannot draw nigh to God by holy hunger and thirst after Gods gifts and graces , he is so transported with the thought of his owne fullnesse : Self-admiration excludes man from all the wayes of communion betweene God and his children , therefore i trust in the Lord ( saith the Wise-man ) and leane not to thine owne understanding , in all thy wayes acknowledge him , be not wise in thine owne eyes , feare the Lord and depart from evill : implying that as long as a man leanes to his owne wisdome , and hath himselfe in admiration , he can neither trust in God , nor humbly acknowledge God , nor truly feare God , nor depart from evill , but continues in the state of a totall and uncomfortable alienation and estrangement from God. 6. Self-admiration is attended with shame and confusion at last ; Goliah much admired himself , his owne stature and armour , yet was shamefully overthrowne in the battle , the Sword in which he gloried cut off his head . God often turnes the instrument and matter of mans pride , into the instrument and matter of mans shame . Nebuchadnezar magnified himselfe above measure in his Palace , which he had built , but from thence he was driven to dwell and eat grasse among the beasts ; the Lord will make the condition of proud people most base and contemptible ; hee that magnifies himselfe above men is unfit for the society of men ; beasts and brutish creatures are the fittest conforts for ambitious self-admirers . Looke then , ô man , upon the basenesse and uncleannes of thy Originall , upon the absence of all spirituall good , upon the presence and plenitude of all sin , upon thy imbondagement unto Satan , upon thy inthralment unto the creature , upon thy servitude under many noisom lusts , upon the rottennes and deceitfulnes of thy heart , upon the loathsomnes of thy wayes , upon the imperfection of thy best services , upon the strict account which thou must make for all thy abilities ; and be no more a self-admirer , but a self-shamer , a self-condemner , a humbler of thy soule , and an admirer of God and Christ Jesus , for all thy freely received favours . CHAP. XV. SEcondly , In this may we also behold the pernicious and hatefull evill of self-exaltation : mans magnifying himselfe above the statutes and ordinances of God , by setting up his own inventions ; above his brethren , by thinking better of himselfe then of others , hunting after the praise and applause of men , striving to commend himself to men , and to make himselfe glorious in the eyes of men ; this is repugnant to the property and practise of them that live the life of true holinesse , of them that prostrate themselves and all that is theirs under the feet of Christ Jesus , and evill from which the Apostle disswades us , l let us not be desirous of vaine glory . Let us not exalt our selves above others , let us not strive nor study to bee magnified of others , let us not please and blesse our selves in the vain applause of others ; it is not humane applause , but Gods approbation , which ministers matter of true glorying to a Christian ; we should rejoyce to see God glorified , but feare to heare our selves applauded , least our persons be idolized , least our hearts be vainly elevated , and Gods glory obscured . It is the crown and glory of a Christian to abase himselfe in the eyes of his Brethren for Gods exaltation ; but shame at last will be that mans portion , who is ambitious and studious of selfe-exaltation ; that man hath no cause to thinke that God will at last put the crowne of glory upon his head , who now takes the crown of praise from his God , m them that honour me , saith the Lord , will I honour , and they that despise me shall be lightly esteemed ; them that honour me , by consecration of themselves to my service , by subjection unto my precepts , by sincere intendment of me , and my glory in their undertakings , them will I honour , with the communication of my choysest graces to their soules , with the dispensation of my blessing upon their labours , by causing their way to be prosperous , and by making them amiable and acceptable in the eyes of their godly brethren , and by putting into the hearts of their very enemies , an honourable opinion of them ; humble subjection under God , holy walking with God , and comfortable fruition of the witnesse of God , is the most bright and beautifull crowne of a Christian ; he that can most readily suffer himself to be abased for God , shall undoubtedly be most highly exalted by God ; but God shall cover that mans face with shame and confusion , who dishonours God by false exaltation , for they that despise me shall be lightly esteemed , saith the Lord ; they that despise me , by nourishing dishonourable thoughts in themselves of my most glorious and incomprehensible essence , of my most sacred and divine attributes , of my most wise and unsearchable counsels , or of the high and holy way of my most powerfull , just and gracious providence ; they that despise me , by contemning my statutes , by neglecting my ordinances , by slighting my servants , by profaning my name and my service , or by not using and benefitting by my word , by my chastisements and favours ; they shall be lightly esteemed , accounted vile in my sight , and made vile in the eyes of men ; he that exalts himself and his own lusts to the dishonour of his God , is of all persons the most base and ignominious . And self exaltation is indeed a very great and dangerous evill . For 1. Self-exaltation is the root and spring of many foule impieties , the unhappy mother of many cursed daughters ; mans pride and prophane contempt of Gods precepts , is the Originall of all vices , mans elevating himselfe and his owne corrupt affections and carnall purposes above the sacred limits which God hath set him , leads him into every transgression : Pride in the heart , like Sheba in Israel , blowes the Trumpet and draws the whole soule into rebellion against God , as he drew Israel to rebell against David . Self-exaltation moved our first Parents to eat the forbidden fruit ; Corah , Dathan and Abiram to rebell against Moses ; Saul to plot the death of David ; Pharaoh to lay heavy burthens upon the children of Israel ; Absolon to labour the deposition of his Father from the throne : Pride makes a man n in●atiable in his desires , contentious with his neighbours , injurious to his fellow-servants , slanderous in his speeches ; a contemner of such as are truly holy and gracious , and impatient of the yoake of Gods precepts ; thorough pride man will not have Christ rule over him , hee will not stoope and bow to Gods Commandement , but exalts himselfe above God , and becomes a law-giver to himself , walking after the counsell and imagination of his owne heart ; God hath ever least possession , where pride hath most sway and dominion ; all sorts of vices are the Subjects of the Common-weale of that soul , where pride sits in the heart as a King in his throne : Pride ( saith Augustine ) is the beginning , end and cause of all sinne , pride being not onely sin , but also no sinne can , could or may be without pride , since sinne is nothing else but a contempt of God , whereby we despise his precepts , and nothing perswades man to this but pride ; and pride ( saith Aquinas ) is the beginning of all sinne ; in regard of time , the first sinne of the Divell in heaven , and of Adam in Paradise ; in regard of the cause , contempt of God the cause of sin , being found in every sin , and in regard of Originall , all other vices springing either mediately or immediately from this ; the more a man exalts himselfe , the more he dishonours God , the more a man doth lift himself up in his own conceit and opinion , the more he doth cast & plung himself into the gulf and mire of spirituall pollution : fulnes of pride and fulnesse of uncleannesse are inseparable companions . 2. Self-exaltation is the patron and protector of all other vices , this blinds men , that they cannot see their sinnes , this hardens men , that they will not confesse their sinnes , this makes men such admirers of themselves and their owne wayes that they apprehend their very vices to be virtues , this makes men studious and artificiall to cloake and colour , and hide their sins , this makes instruction and admonition the meanes of suppressing sin contemptible , and causeth man with impudency and shamelesse boldnesse to maintaine and plead for his profanenesse , the soule which learnes not to be humble , cannot cease from transgression ; pride among other vices is like Goliah among the Philistines , the Philistines were invincible untill Goliah was overthrowne , other lusts in the soule of man are impugnable , untill pride and self-exaltation is cast downe , mans labour in the worke of mortification is vain and fruitles untill his pride is mortified , the spirituall conquest is never gotten , as long as pride beares the dominion : He that overcomes not this , overcomes no lust ; Selfe-exaltation in the soule of man is like a Castle or Fort , and other vices like houses built under the Castle , which cannot easily be assaulted and beaten downe , because the Fort defends them , the overthrow of other vices is impossible , untill the Castle of pride is beaten downe in the heart of man ; the Pharisees being given to self-exaltation , to the seeking and lifting up of themselves , were under the power of every base lust , erronious , superstitious , covetous , malicious , their very piety was nothing but hypocrisie ; he that doth not cease from himself will cease from no sinne , if he be but once put upon the temptation ; therefore be not wise ( saith Solomon ) in thine owne eyes , feare the Lord and depart from evill , implying that where there is not a cessation from self-wisdome and self-exaltation , there is no feare of God , no keeping of Gods precepts , no disposition , no care to please God , no cessation from sin for conscience sake , therfore take away this vice ( saith Chrysostome ) that men would not appeare to men ; this vice of self-exaltation , and all vices are cut off without labour . Vpon the death of the first-borne of Pharaoh the children of Israel were delivered , upon the mortification of pride , the first-borne of the spirituall Pharaoh , the soules of men obtain a gracious freedome . Goliahs head being cut off , all the Philistines fled , the death of pride is the slight of all sinne ; he that exalts himselfe remaines both a stranger to the life , power and comfort of all godlinesse , and a nurse and patron to all unclean and base affections . 3. Self-exaltation is the most invincible of all vices ; the roots thereof are so deepe and strong , and so largely spread in the heart of man , it puts the soule at such a great distance from God , makes man so uncapable of Christ , and heavenly wisdome , so weds man unto himselfe , and causeth man so to please and delight himselfe in himselfe , so to prize the applause of man , and to slight the approbation of God , that there is no disease in the soul of man so uneasily cured , no weed in the garden of mans heart so uneasily plucked up , no enemy in the common-weale of mans soul so difficultly overcome as self-exaltation , it is the hardest taske that ever man undertooke , truly to deny himselfe and fully to prostrate and put himselfe under God and Christs yoake . Pharaoh did many things in the way of love and honour to Joseph , he put his ring upon his hand and arrayed him in vestures of fine linnen , and set him over his house , but yet he reserved this unto himselfe , to be greater in the throne then Joseph ; man may doe much in the way of outward zeale for God , he may exalt God very farre , above his profit , above his pleasure , above his peace , yea above his life , and yet still reserve to himselfe a preheminence above God , he may cloath the naked , feed the hungry , and give his body to be burned in the cause of God , and yet doe all this for himselfe , more then for his God , for his owne applause more then for the praise of God , for the having of a name with men , more then for the glorifying of the name of God. Of all conquests , selfe-conquest is the most difficult , most excellent , most noble and glorious , he that can o rule his spirit ( saith Solomon ) his proud , his self-seeking and self-exalting spirit , is better then he that taketh a City . Man hath no greater enemy then himself , he never doth more excellently then when he overcomes himselfe , the overcoming of a Kingdome is nothing in comparison of mans conquest of his owne corruption , pride is the first evill in mans departure from God , and the last evill which is overcome in man returning unto God. p Shamma stood it out and defended the field when the people fled . Self-exaltation stands it out like a mighty champion in the heart of man , when all other lusts seeme to fly ; when other lusts goe out like fire that wants fewell , yet this lust of self-exaltation , as long as any thing of the old-man remaines in man , will put it self forth and strive to soare aloft , and climbe up in the thron of God. Man hath most cause to watch & pray against self-exaltation of all the evils which are within him . 4. Self-exaltation corrupteth and destroyeth all the gifts and graces bestowed on man ; the evill herbe in the Prophets pot made the pot a pot of death ; q ambition and self-exaltation in the soule of man marres all the excellencies of man , turns all his gifts into a pot of death , poysons all the endowments of man , the more he hath received , the lesse mindfull he is of God , the higher thoughts he conceiveth of himselfe , the more able and active he sheweth himself in evill , and the more he sleights and scornes all instruction : That man of all others is the fittest instrument to doe the worke of the prince of darknesse in whom abilities and a proud spirit are concurrent ; this like leaven sowrs the whole lump of mans vertues , the r tree sweetned the waters of Marah which were bitter , but this like gall and wormwood sowres and imbitters those gifts and abilities which in themselves are very sweet and of singular use , making vertue and the duties of piety , subject and serviceable to mans vain-glory ; it is Gregories observation that as humility cuts the sinews of all vices , and strengthens all vertues , so pride destroyes all vertues , and strengthens all vices ; pride is a very pernicious and venimous herbe , poysoning all the liquor in the pot , his vertues will at the last be censured as vices , in whom the ambitious humour of self-exaltation beares dominion , the least measure of grace with humility and meeknesse is farre better then the greatest abilities with a proud spirit : It is better feeding on a slender dish well seasoned , then on a great dish furnished with all dainties having poyson mingled with it . 5. Self-exaltation keepes the soule barren , barren of knowledge ; he that exalts himselfe regards not wholesome counsell , he rejects the Word of God , and there is no true wisdome in him ; the proud ( saith the Apostle ) s knowes nothing : Nothing of God the Father regenerating him , of Christ redeeming him , of the Spirit sanctifying him , of the Word enlightning , humbling , changing and renewing him ; he leanes upon his owne corrupt and carnall reason , a lamp wherin is no light ; the proud mans light is darknesse , his very knowledge is miserable and wretched ignorance ; he continues barren of Faith , he builds on man and not on Christ , How can ye t beleeve ( saith Christ ) who seeke honour one of another , and not the honour which cometh from God ; he remaines barren of love , a self-lover , and no lover of God , the motion of his heart is terminated within himselfe , he brings forth all his fruit unto himselfe , and is an u empty vine in Gods accounts he continues barren of all grace . God giving grace to the humble , but w resisting the proud . Isidore relates that on the mountaine on Libanus there are Cedars very tall , and gloriously flourishing , but never bearing fruit , and the reason is rendered , because the Mountains on which they grow are so high , that they receive not the reflection of the Sun-beames , and the waters naturally descend unto the valleyes . Thus self-exalters seated on the high Mountaines of common abilities are barren of all fruit acceptable unto God , because they are neither savingly enlightned , nor warmed with the beames of the Sun of Righteousnesse , nor watered with the dew and moysture of heavenly grace ; none more empty of saving goodnes then such as are most exalted in their own imaginations . 6. Self-exaltation abaseth God : The Philistines placed their Dagon above the Arke , the proud man sets himself above God , ambitious self-exalters , like so many petty Antichrists , exalt themselves above all that is called God. They set themselves above the law of God , they x breake the bands therof asunder and cast away the cordes therof from them , they serve not God according to Gods institution , but after their own invention , instead of receiving Gods prescription , they prescribe how God shall be served by them : they exalt themselves above the Ministers of God , they esteeme not their instruction , their words are in their account but babling ; they exalt themselves above the offices of Christ , they entertain not Christ as a Prophet instructing them , as a Priest to sanctify them , as a King to beare spirituall dominion within them ; they exalt themselves above the attributes of God , above the dominion of God , refusing subjection above the wisedome of God , rejecting his counsell , not suffering themselves to be guided by him , and above the power of God , resting upon an arme of flesh , and not upon the arme of the Lord ; there is no sin that makes man more injurious unto God , nor that sets man in greater opposition against God , then self-exaltation ; all other vices , saith Gregory , fly from God to the creature , as covetous to gold and silver , luxury to fleshly delights , &c. Onely pride opposeth it selfe against God and usurps that unto it selfe which is proper to God. I say unto you ( saith Bernard ) that every proud man exalts himselfe above God , for God will have his will to be done , and the proud man will have his will to be done , but God only in things which right and reason doth approve , the proud man in things which are beside and against both right and reason ; man doth very shamefully abase God by exalting himselfe and his own will , above the word and will of God. 7. Self-exaltation deceiveth , making man thinke himselfe wise , when he is ignorant ; holy , when he is profane ; free , when he is captive ; full , when he is empty : It makes man appeare unto himselfe to be another then in deed he is . Like him in the Prophet that dreamed he had eaten , and was full , but when he awakened he found himselfe empty : No man more apt to be deluded then he that is self-conceited and desirous to be applauded . 8. This likewise shamefully abaseth man , makes him the consort and very habitation of Satan . God dwels with the humble , Satan with the proud , whom God resisteth , Satan possesseth , the more a man doth exalt himselfe against God , the more he doth abase himselfe under Satan , the more God with-drawes himself from him , the nearer Satan draweth to him , the more God abhorres him , the more delight Satan takes in him ; and therfore the proud man is not unfitly termed by one , umbraculum Satanae , a shadow set by Satan against the Sun of Righteousnesse , driving the light of grace from him , and making himselfe a shadow for Satan to sleep and rest in . O how dishonourable , base and shamefull is their condition , who seeke their owne honour with Gods dishonour : Hee that most magnifies himselfe above others , is the most base of all others : He alone that puts himselfe and all that is his under Christ is truly honourable ; he that exalts himselfe and denyes obedience to Christ is most base and contemptible ; he that is not Gods holy and gracious servant is Satans shamefull and unhappy slave . 9. And lastly , Self-exaltation alienates man from Heaven ; the way to Heaven is by humility and self-denyall ; Jonathan and his Armour-bearer ascending the hill , 1 Sam. 14. crept upon their hands and their feet ; Christ humbled himselfe and then he was exalted , he went by the Crosse to the Crowne , and all believers his armour-bearers and followers , as many as intend Heaven must tread the steps of Christ , vaile and bow to Christs Scepter , he must learn of Christ to be meeke and lowly , hee must deny himselfe and take up his Crosse and follow Christ , or he can never enter into Christs glorious rest ; hell is the appointed habitation for every soule that is not humble , God will cast downe them that exalt themselves ; the Lord will shame them , who honour themselves and not him , this is the great evill and danger of self-exaltation . CHAP. XVI . IF you demand how it comes to passe that vain man is so prone and forward to exalt himself , to magnifie himselfe in the eyes of men , and so slow and backward to exalt and set up Christ ? I answer , this ariseth 1. From mans ignorance of his own corrupt and base estate ; did man see how he is a dead man in whom is y no life of grace , a bond-man , a spirituall z prisoner unto Satan , having many lusts like chains and fetters tying him , an a empty house wherin dwelleth no good , and a loathsome Leper having no spirituall beauty on him , but altogether deformed and defiled with the contagion of sinne , he would with the Leper in Leviticus lay his hand upon his mouth , and cry out , uncleane , uncleane , uncleane ; Paul while he saw not the basenesse and badnesse of his naturall estate , put no price upon Christ , walked as an adversary against Christ , being filled with high thoughts of himselfe ; but after the commandement b came , presenting his spots like a glasse before him ; he humbled himselfe , he was in his owne apprehension as a dead man , in whom was no life , no beauty , no excellency , then he was an abhorring to himselfe , and Christ was precious in his eyes , then all was dung and drosse in comparison of the c excellent knowledge of Christ ; then he did no more exalt himselfe but Christ ; then hee determined to know d nothing but Christ and him crucified ; then he preached Christ and not himselfe ; then he put himselfe wholly upon the service of Christ , and made it his crowne and comfort to draw men unto Christ . He that is most ignorant of himselfe , is most proud , and most studious to exalt himselfe . Mans ignorance of his necessity of Christ makes him regardlesse to exalt Christ . 2. Mans inconsideratenesse of his receivings . He considers not that he is a cisterne , and God the fountaine , a branch and Christ the root , that all that he hath is a e gift , a borrowed thing , the Lords and not his ; He remembers not that he hath nothing of his owne besides his sinne , that all his f sufficiency is of God , both naturall and morall , temporall and spirituall , as all the bright and lightsome sufficiency of the aire is from the Sunne : He cannot sensibly confesse with David , g riches and honour come of thee , and thou reignest over all , and in thy hand is power and might , and in thy hand it is to make great , and to give strength unto all . Vaine man lookes on all that he hath , as Nehuchadnezzar on his h Babel , as on a house of his own building , as on a tree of his owne planting . He i sacrificeth to his owne net , and burneth incense to his owne dragge ; and therefore like Nebuchadnezzar , he exalts and magnifies himselfe and not Christ . He that doth not see and feele Christ in his receivings , can never admire Christ in them , nor be drawne to Christ by them , but is vainly puffed up against Christ in the presence of them . When Jesuran k waxed fat , was filled with all earthly abundance , he kicked , rebelled against God , refused the Lawes and ordinances of God , he forsooke God which made him , and lightly esteemed the rocke of his salvation . And why so , whence proceeded this exalting of himselfe , and this sleighting of his God. The reason is tendred : He was unmindfull of the rocke that begate him , and forgot the God that formed him , He remembred not that God was the authour of his being , the rock of his preservation , and the fountaine that ministred all his fulnesse to him . The great receivings which should move man to walke humbly with God , through inconsideration doe often occasion man to exalt himselfe against God. 3. Forgetfulnesse of mans place and station . Man remembers not that his place is not the place of a Master , but of a servant , not of a King but of a Subject , not of a Lord but of a Steward : The greatest earthly Potentates are under God as servants , lyable to an l account for all their receivings , bound to imploy their m talents to Christs advantage , to minister to others of their abundance , and not to exalt themselves above others , because they possesse more then others . The Mother hath full breasts given her not for insultation over the childe , but for ministration of milke to the childe ; God fils the breasts of some with great abundance , not to magnifie themselves above others , to trample and tread downe others , but to communicate to others necessities . Kings and Queenes are the n nurses of the Church , no mans greatnesse exempts him from obedience unto God , and serviceablenesse to the Church of God : On some God bestowes but little to try their patience , on others he conferreth much to exercise their humility and meeknesse : But mans forgetfulnesse of this doth often occasion him to walke insolently towards his poore brethren , and in stead of being an Olive , a Vine , a Fig-tree to his brethren to shadow , feed , refresh , and cheere them : He becomes a o bramble to vexe and annoy them ; in stead of honouring God with his substance , he labours to honour himselfe in the eyes of others . 4. Misprision of the true glory of man. Mans honouring Christ is the truest honour of man : Holy and humble obedience is the honour of a Christian ; The honouring of the Father , Husband , Soveraigne , is the honour of a Sonne , a Wife , a Subject ; and the honouring of Christ is the glory of them who are the Children , the Spouse and Subjects of Christ . He ( saith Saint Paul ) that in p these things , in righteousnesse , peace of a good conscience , and spirituall joy , serveth Christ is acceptable to God , and approved of men : Very honourable in the eyes of God and good men ; but vaine and carnall man thinks no honour comparable to the honour which men give , he q loves the praise of men more then the praise of God ; and therefore labours more to worke himselfe into the hearts of men , then into the favour of God , doth more to draw the eyes of mens vaine admiration , then the eyes of Gods gracious approbation towards him , and strives more to have the testimony of man applauding him , then the witnesse of Gods Spirit , sealing him up unto the day of redemption ; and for this he studies to exalt and make himselfe appeare Simon Magus like , Some great one in the eyes of the people , for this he many times shunnes Christ , and declines him in his ordinances , in his heavenly truths , in his members , in his prescriptions , so farre as he discernes them to prejudice his reputation in the eyes of the people . 5. Vnsensiblenesse of the evill and unhappy fruits of self-exaltation . Many men have no thought , no apprehension of the wretched and shamefull effects of this exalting and magnifying themselves above that which is convenient , they perceive not how it makes their soules the Subiect of all uncleannesse , the slaves of Satan , the servants of men , the enemies of God , strangers to Christ , an abomination in the eyes of God ; uncapable of all benefit and comfort by the ordinances of God ; impatient of crosses ; despicable in the eyes of men , discerning their ambition ; unteachable receiving no instruction of wisedome from them that teach them , no reproofe from them that admonish them ; hypocriticall in their profession of Christ , like a Sepulchre whited without , but full of dead mens bones within ; envious and full of griefe to see the welfare , prosperity , and honour of others ; unsavoury in the nostrils of their brethren , through the rotten and loathsome breath of their self-commendation ; and at last , the Subiect of all shame and confusion , the Lord making their shame sutable to their pride , and the degree of their confusion answerable to the measure of their self-exaltation . O therefore if thy gifts be more eminent then others , consider it is the Lord makes thee to differ , and Gods favour must be unto thee as motives to humility and meeknesse , and as obligations to sincere and sound obedience . 2. Remember that it is not the greatnesse of the gift , but the well using of the gift , that is , the glory of the receiver : It is not the having of any thing , whether much or little , but the having of Christ with it , that makes it full and satisfactorie , sweet and comfortable , usefull and beneficiall unto man. 3 Consider whatsoever thou hast , if it puffe thee up , and make thee swell , it is not food but poison , no mercy but a curse , no evidence of divine favour but of severe anger to thy soule . 4. Thinke upon the tenure by which thou holdest all that thou hast , thou art but a tenant at will , the inheritance is Christs , and he may turne thee off when he list : All things goe and come at his command , as the souldiers at the command of the Centurian . 5. Know and be assured that the glory and fulnesse of man is Christ , all abilities are a very vanity and emptinesse without Christ Jesus . He that hath most of Christ Jesus is of all persons the most glorious , neither hath man cause of glorying and rejoycing in any thing but in Christ alone . He that glories must glory in the Lord , and in nothing else : He must glory in the power of Christ supporting him , in the wisedome of Christ directing him , in the blessing of Christ making all successefull to him , in the all-sufficiency of Christ putting a fulnesse into his possession , whether much or little , in the righteousnesse of Christ justifying him , in the presence of Christ encouraging him , and in the love of Christ solacing him . That man hath the greatest glory , and the sweetest and surest fulnesse who hath most of Christ Jesus . 6 Observe and weigh well how the issue and event of all is not so much dependant upon the abundance and excellencies of mans abilities , as upon the all-disposing hand of God. I returned and saw under the Sunne ( saith Solomon that the race is not to the swift , nor the battell to the strong , neither yet bread to the wise , nor yet riches to men of understanding , nor yet favour to men of skill , but time and chance happeneth to them all . The event and issue is not according to the abilities of man , but according to the decree and dispensation of God : It is not in the power of the swift to escape by running , nor in the power of the strong to overcome in the battell , nor in the power of the wise to fill himselfe with bread , nor in the power of the prudent to furnish himselfe with wealth , nor in the power of the skilfull to obtaine favour with men . Hasael though swift as the Hart yet he fell in running ; Goliah a man of mighty stature fell in the conflict with little David ; The Barley cake in the Midianites dreame overturned the Midianitish Hoast : David a man of singular wisedome sometime wanted bread , and Paul was in hunger and in thirst often : Joseph a man of singular wisedome was hated of his brethren , and undeservedly cast out of the favour of Potiph●r . Mans welfare , comfort and happinesse springs not from the excellency of his abilities , but from Gods gracious , wise , and all-ruling providence . A horse ( saith the Psalmist ) is a vaine thing for the battell , neither shall he deliver any by his great strength . Behold the eye of the Lord is upon them that feare him , upon them that hope in his mercy . It is not the perfection and excellency of the instrument , but the Coagency of God with it that puts efficacy into it , and makes it helpfull , honourable and comfortable to the user of it . The meditation of the subjection of all abilities under Gods gubernation and providence is of great power to purge their possessors of all self-exalting cogitations . 7. Meditate upon the sudden and unexpected change which may come . The river of mans abundance may be turned another way , dryed up , or faile like the waters of Tema , and be empty like Hagars bottle : The Sunne of mans prosperity may be suddenly ecclipsed , and shine no more : The shadow of mans earthly comforts may be smitten , and vanish like Jonahs gourd . Very sudden and dismall outward changes are incident to all sorts of persons . Jobs riches was soone changed into poverty , Nebuchadnezzars glory was quickly turned into ignominy . Man ( saith Solomon ) knoweth not his time , he knoweth not his time of want when he is full , his time of trouble when he is at peace , his time of disgrace when he is in honour , nor his time of death when he is in health . As the fishes that are taken in an evill net , and as the birds that are caught in the snare , so are the sonnes of men snared in an evill time , when it falleth suddenly upon them . Man hath small cause to magnifie himselfe in the presence of things subject to such sad and sudden changes . Were man well studied in , and truly sensible of the mutability of all abilities , he would never glory in their presence , he would undoubtedly walke in a holy feare , and in much humility and meeknesse in the midst of the greatest fulnesse . CHAP. XVII . LAstly , in the meditation of this we may behold and take notice of the happinesse of their estate , of the sweet and gracious frame of their soules who are able to deny themselves and their owne affections , and prostrate themselves and all that is theirs under the feet of Jesus Christ : These men have a blessed liberty and freedome from the odious monsters of impiety , self-seeking , self-admiration , and self-exaltation with many other evils : He hath ever most freedome from the power of corruption , whose heart is filled with the greatest measure of self-denyall . It is a very great blessing to be truly and throughly humble . 1. This works the soule of man to a very full and comfortable possession and fruition of Christ ▪ The more man is wrought out of himselfe , the more he is wrought into Christ : The more man is emptied of himselfe , the more he is filled with the fulnesse of Christ : The more man is removed from himselfe , the nearer he approacheth unto Christ : The more fully he participateth of Christ , the more sweet and comfortable communion he hath with Christ : The Altar under the Law was hollow to receive the fire , the wood and the Sacrifice . The heart of man which is humble , empty of all spirituall pride and self-conceit , is most capable of the fire of the Spirit , and of Christ who offered himselfe a Sacrifice for our sinnes . The soule of the humble is Christs habitation ; the vessell which he filleth with his grace , and receives into a sweet consortship with himselfe : For thus saith the r high and the lofty One that inhabiteth Eternity , whose name is holy . I dwell in the high and holy place , with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite Ones . God ministers most spirituall consolation to him that is most low and base in his owne eye , and apprehension . 2. This makes the soule of man most invincible . The low shrub endureth all the gusts , and blasts of wind , abiding fast rooted ; No winds of trouble or temptation can over-throw the humble though they may a little shake him : The humble soule puts a ſ low price upon the world , the gaine of it doth not much affect him , the losse of it doth not much disquiet him : He leanes not on himselfe , or any other arme of flesh , his whole t dependance is upon Christ ; Christ is the u strength by which he standeth , the light by which he walketh , the crowne and portion in which he rejoyceth , and nothing can separate him from Christ : Satan hath least opportunity to fasten a temptation upon him : The proffers of the world have no rellish with him , the menaces of men raise no terrour in him ; Christ is every way so compleat in his apprehension , that he accounts both the favour and the hatred of the world as nothing , being w crucified to the world , and the world also unto him . Bede relates a poeticall fiction of a man whom they called Terrae filius , who fought with a tyrant named Hercules . This Terrae filius when he was weary cast himselfe on the ground , and recovered his strength , which Hercules perceiving lifted him up into the aire , and so overcame , and slew him . In like manner man fighting with Satan , humbling and abasing himselfe , abhorring himselfe with Job below the dust and ashes , reneweth his strength , and remaineth invincible ; but Satan lifting him up , filling him with high and proud thoughts of his owne worth , prevailes against him , obtaines victory over him . Pride makes man a slave to Satan ; humility makes man victorious over him . The meek ( according to that of the Prophet ) shall x increase his ioy in the Lord. The soule which is truly humble drawes matter of consolation out of all suffering , and from every estate and condition wherein the Lord sets him . 3. This exceedingly indeares man unto God. He that is least in his owne eye is greatest in the esteeme of God : He is best beloved of God who is most out of love with himselfe . The humble soule is most capable of spirituall instruction : The best scholler in Christs schoole ; most obedient unto Gods precept , the best servant in Christs family ; most fruitfull in every good worke , most apt to every good duty , the choisest Tree in Gods Orchard ; most sincere and full in the intendment of Gods glory , the truest lover among all the friends of God ; most thankefull for all blessings , the best receiver and improver of Gods mercies ; most apprehensive of Gods perfections ; most affected with Gods goodnesse , the greatest admirer of Gods and Christs excellencies , and therefore most deare to God of all others . To y this man ( saith the Lord ) will I looke , with the eyes of my love solacing and accepting him , with the eyes of my mercy pardoning and forgiving him ; and with the eyes or my care and providence , sweetning and disposing all for good unto him : Even to him that is poore and of a contrite spirit , and trembleth at my y word . To him will I looke when he heareth my word , dispensing my grace into him ; when he prayeth , returning a gracious answer to him ; when he mourneth , putting all his teares into my bottle , comforting him ; when he is in distresse , delivering him ; and when he is in want , supplying him : God is very wonderfull in his gracious manifestations to soules filled with humility and meeknesse , to men denying themselves and their owne affections . The z ornament of a meeke spirit is in the sight of God a thing of great price ; a contrite and a broken spirit God will not despise . Mans estimation with God is sutable to his disestimation of himselfe . 4. This doth very wonderfully exalt a man. He that is most humble is most honourable . Mans self-denyall ever tends to his exaltation : It is Christs promise , he that a humbleth himselfe shall be exalted : The humble soule is the b vessell which God filleth with the wine of his choisest grace , the Temple in which the Spirit of God dwelleth , the servant whose worke the Lord accepteth , the c Petitioner in whose prayer the King of mercies delighteth , the Favourite whom the King of Kings honoureth , the Spouse whom the Prince of peace receiveth in wedlocke , and the friend to whom the d Secret of the Lord is imparted . God communicates great honour unto them , who for his honour are contented to abase themselves in the eyes of men . David was content to appeare outwardly vile , yea e more vile , that he might honour God , and God made him more honourable , confirming and strengthening him in the kingdome . Moses was the f meekest man on earth , a man that had low thoughts of himselfe , a man of singular perfection in the way and worke of self-denyall , refusing all the honour of Egypt , and chusing to endure affliction with Gods people : But God made him most honourable , called him up unto himselfe in the Mount , and made him the leader of his people : It is good losing for God , the incurment of dishonour for God is recompenced with the greatest honour from the hand of God : The Baptist abased himselfe very low to exalt Christ ; he told the people that such was Christs dignity , worth and excellency , that he was not worthy to stoop downe and untie the latchet of his shooe ; and Christ very highly honoured him , telling the people , that there was not a greater borne of women then the Baptist . Man is ever so much the more precious in the eyes of Christ , by how much the more despicable he is in his owne , and other mens eyes for the love and cause of Christ . There is more honour in the humble mans ignominy , then in the proud mans pomp and glory : He that is g least , through self-denyall , holy abasement , and unfained humiliation , shall be greatest in Gods Kingdome ; Greatest in spirituall liberty and freedome , in the measure of Sanctification , in Gods account and acceptation , and in the degree of future glory communicated to him . 5. This ministers a very sweet and blessed freedome to the soule . He that is most humble is the choisest Freeman in the world : Self-denyall is a very great and happy freedome : He that is most humble hath the greatest measure of grace conferred on him , and wheresoever is most grace there is most freedome : Where the h spirit of the Lord is , there is liberty ( saith the Apostle ) The humble man is free from ignorance in his understanding , with the lowly there is i wisedome ( saith Solomon ) and God doth guide the humble in iudgement ( saith the Psalmist ) He that is most humble hath the most cleare and comfortable discerning of the mysteries of Gods Kingdome ; He is free from perversenesse and frowardnesse in his will , to k will that which is good is present with him ; ready at hand , his soule is very strongly bent and inclined thereunto ; as the rivers to flow downe the channell : Holy and religious duties suite with him , as the Sunne with the eye , and the path with the foot ; he is free from much vanity in his thoughts , vaine thoughts doe not lodge with him ; his thoughts of God are high and honourable , his thoughts of himselfe are low and humble , his thoughts of Christ are sweet and full of admiration , his thoughts of sinne are sorrowfull and full of detestation , his thoughts of the world are sleight and contemptible , his thoughts of the word and worke of God are pleasant and delightfull : He is free in his heart from obstinacy and hardnesse , his heart is soft and tender , trembling at the word of God : The Law of God is in his heart , and he delights to doe the will of God ; he is free from base and servile feare , carnall confidence , and fleshly ioy , and worldly love in his affections ; he is free from impatience and murmurings in his afflictions , free from discontentment in his low and empty estate , free from high and exalting thoughts in his greatest earthly fulnesse , free from limiting and prescribing unto God in his hardest conflicts and greatest tryals , free from being daunted with the worlds threatenings , inticed with the worlds perswasions , corrupted with the worlds proffers , seduced by the worlds example , or intangled in the snares of Satan ; very sweet and comfortable , very pleasant and delightfull is the humble mans freedome ; all are slaves and bondmen in respect of them in whom God hath wrought the great and gracious work of Self-denyall . 6. This makes men very peaceable . The measure of mans peace is according to the measure of mans humility and self-denyall : The humble man doth not grieve , but rejoyceth at the prosperity of others , doth not hinder , but delighteth in the furtherance of other mens welfare ; doth not willingly minister any off●●ce , but patiently endureth injuries , puts the best interpretation upon things doubtfull ; humility and self-denyall , as the Apostle saith of Love , suffereth long , and is kind , envieth not , vaunteth not it selfe , is not puffed up , doth not behave it selfe unseemely , , seeketh not it's owne , is not easily provoked thinketh no evill , reioyceth not in iniquity , but reioyceth in the truth , beareth all things , beleeveth all things , hopeth all things , endureth all things . Pride is the bellowes kindling the fire of contention , humility and self denyall prevents strife , and preserves peace among men ; there is no hope of his living in peace with any man , who is at variance with the humble . It is a rule among the Geometricians , Quod corpora Spherica quae quasi tumi●a sunt , non possunt se tangere nisi solo puncto , &c. that Sphericall or round bodies which are a swelling kind of bodies cannot touch one another , be applyed one to another , but onely at the very point ; but the hollow body can receive the round within it selfe . Thus pride dissolves communion between man and man ; Men are never at a sweet agreement , where pride and self-conceit reigneth ; humility disposeth , openeth , and prepareth the heart to the unfained embracement of others , to the patient toleration of other mens pride , injustice , and vaine boastings . The l wisedome ( saith S. James ) which is from above is first pure , then peaceable , gentle , easie to be intreated , full of mercy and good fruits . The low shrub is little or nothing moved with the winds which shake and shatter many tall Cedars : The humble man is little or nothing d●squieted with the gusts and blasts of opposition , losse and disgrace , which doe even vexe , and utterly distract the man of a proud spirit : The soule which is spiritually and throughly humble , is an inhabitant residing in a very sweet , and quiet dwelling , a ship rowing in a very calme and peaceable haven . 7. This makes fruitfull in all gifts and graces : Like the low valleyes ; cheerfull in every tryall and trouble , able to count it all ioy to fall into manifold temptations ; Profitable under affliction , as the vine under the hand of the Pruner dressing it ; capable of the word of God , as the broken ground of the seed , and the empty vessell of water : Every word of God is a Star of some light , a flower of some comfortable smell , and a cloud of some refreshment to the humble : This fils the soule with very cleare and ioyfull , high and honourable apprehensions of God. He that hath the lowest thoughts of himselfe , hath the highest thoughts of God ; This makes Christ very welcome , very amiable in the eye of the soule , the fairest of ten thousand : As the Sunne to him that is in darkenesse , as the river to him that thirsteth , or the Physitian to him that is extreamely pained , mans sence of self-emptinesse , makes Christ very precious : This sweetens the word of God as the famine sweetens bread , and makes the messenger of God as an Angell of God , or one of a thousand : This disposeth man to every good duty ; this makes the yoake of Christ easie , the service of Christ pleasant , and suffering for Christ comfortable : This makes the inward man very joyfull , when the outward man is loaden with much affliction , the whole man heavenly minded , graciously disposed , holily exercised , abundantly thriving in all well-doing , and incessant in the way tending to the heavenly Kingdome . And thus you have seene the mysterie , the worth and dignitie , the fruit and excellencie of Selfe-denyall . Most sweet and blessed is that mans Condition , who is truly humble , happy is the soule in which God hath wrought a through Self-denyall . CHAP. XVIII . The second generall Part. Spirituall Vivification . THe seed first dies , and then is quickened , and springeth up into a greene and flourishing blade : Man first dyes to sinne , and then lives to God : The Syens is first removed out of the old and naturall stocke , and then he is grafted into another stocke , becomes a living branch in another Tree : Man first denyes himselfe , goes out of himselfe , ceaseth from himselfe , and then he is ingrafted into Christ , Christ lives in him , and he lives in Christ , according to this of the Apostle here , I live , yet not I , but Christ liveth in me . The second generall thing observed in these words , is , spirituall vivification . Christ living in all them that live the life of grace : The life of a Christian is a borrowed life , he hath it not of himselfe but from another , it is no naturall , but a spirituall life , a life not springing originally from man , but derivative and flowing from Christ : Every Christian though wondrously enriched by Christ , yet is very poore of himselfe , his very spirituall life is a borrowed thing ; Sinne hath made man extreamely poore , it hath not onely robbed him , but also slaine him , it hath utterly taken the life of grace from him , and none but Christ can quicken him . The Christian hath no cause of glorying in himselfe , but all his glory is in Christ ; the very whole of true Christians is from Christ Jesus ; Christ is both the fountaine filling , and the life quickening them ; they cannot but acknowledge with Paul , It is Christ lives in them . In the words we have , 1. A terme of opposition , But 2. An Agent or Authour , Christ he is the Author of this spirituall life . 3. An Act , liveth . Christians live not the life of grace by themselves , it is received from Christ . 4. A Sub●ect , in me . True believers are the only subject of spirituall life . First of the terme of opposition , but , a word signifying an opposition of things in that sense in which things are opposed , Labour not for the meat ( saith Christ ) which perisheth , m but for that meat which endureth unto everlasting life , and again , lay not up for your selves treasure on earth , n but lay up for your selves treasures in Heaven : And so likewise it is the Apostles charge ; be not unwise , but understanding what the will of the Lord is : And be not drunke with wine wherein is excesse , but be filled with the Spirit : And thus the Apostle here , I live , yet not I , but Christ liveth in me ; I live indeed , but it is not of my selfe , but from Christ , it is not of nature , but of grace , Christ is the root of spirituall life in me . It is plaine and manifest to the feeling and experience of Gods children that they have not the life of Grace and holinesse from themselves , but from Christ Jesus : they know that Christ is the authour and finisher of their salvation ; they know that Christ is in them : Examine your selves , proove your selves , know yee not that Christ is o in you , except yee be reprobates , saith the Apostle : p We know ( saith S. John ) that we are of God , quickning , regenerating , enlightning and sanctifying us ; and we know that the sonne of God is come , and hath given us an understanding to know him that is true , and we are in him that is true , even in his sonne Jesus Christ , this is the true God and eternall life ; they know that Christ is in them , as a root enlivening them , as a Sun illuminating them , as a Refiners fire purging them . The woman of Shunem q knew that the Prophet had raised her dead son to life , the children of God know that Christ hath raised their soules which were dead in sinnes and trespasses ; the blind man r knew that whereas he was blind he did now see , and that Christ had opened his eyes , Gods children have experience of Christs opening the eyes of their understanding . Naaman knew that Jordan had washed away the leprosie which clave unto him , Gods servants s know that they are washed , sanctified and justified in the name of the Lord Jesus , and by the Spirit of God. Gods children know that of themselves , they are dead in sins and trespasses , and that Christ is the authour of spirituall life unto them ; they know that of themselves they are empty of all spirituall good , and that Christ is the fountaine filling them ; they know that in their naturall estate they are the slaves of Satan , the bond-men of the world , the servants of corruption , and that Christ alone is the worker of their freedome , the beginning and the end of their salvation . The life of grace and holinesse is not of man but of Christ , no child in the course of nature can beget it selfe , but is begotten of another Parent ; no child of God in the way of grace is the authour of his owne regeneration and new birth , but is t begotten again by the resurrection of Jesus Christ , the Spirit of God perswading them of the truth , informing them in the virtue , and applying to them the power and efficacy of Christs resurrection , begetteth them againe unto a lively hope ; mans receiving of Christ is the receiving of spirituall life and new-birth ; As many ( saith the Evangelist ) as received him , to them u gave he power to become the sonnes of God : which were borne not of blood , not by the Nobility and dignity of their Parents , according to the flesh ; nor of the will of the flesh , not by the ability and strength of nature , not by any activity , liberty or freedome of their owne ; nor of the will of man , not by the art or industry education or instruction of man , but of God : It is not in the power of man to regenerate man , God useth man as his instrument , but God himselfe accomplisheth the worke , as a supreme and free agent , when and where he pleaseth . Man is an alien to the w life of God , and can no more raise himselfe to a spirituall life , then Lazarus could raise himselfe to a naturall life : Mans conversion is a new x creation , which is as farre beyond the power of man , as the forming of himselfe of nothing . All the instruments of spirituall life are y dependant , no more able to quicken the soule of man , then Gehazi with his Masters staffe was able to raise the woman of Shunems sonne to life without Elisha himselfe ; the life of the soule is hidden in Christ , and he that hath not Christ is farre from all spirituall life . Such therefore as have no experience of Christs communicating the life of grace and holinesse unto them are none of Gods children ; their life is a naturall , a worldly , a carnall , and not a spirituall , a heavenly and holy life ; they live by a fleshly and not by a spirituall principle , by a corrupt and humane , and not by a divine and heavenly rule , they live unto themselves and not to Christ ; they are of themselves , and they incline and move to themselves as to their proper Center , they confine themselves within themselves , they can nor looke , nor move beyond themselves . z That which is of the flesh ; of a fleshly originall , compounded wholy of fleshly principles , having no other then fleshly ingredients in it , that is flesh ; discerning after a fleshly and carnall manner , and not perceiving the things of God , which are spiritually discerned ; savouring and relishing only things carnall and fleshly ; minding only that which is vaine , corrupt and earthly ; walking by a fleshly rule , the imagination of their owne hearts ; and proposing a fleshly end , the satisfaction of their owne corrupt and sinfull lusts ; they are not of God , as a childe is of his Parents , they beare not on them the Image of God , as a child doth beare the image of his Father : they depend not upon God as a child depends upon his Parents ; they abide not with God as a child with his Parents ; they receive not Gods instruction , as a childe receives his fathers instruction ; they love not God as a child his Parent ; they delight not in God as a child rejoyceth in his Parents ; the meditation of God is not sweet , the thought of Gods presence is not pleasant to them ; they frequent not Gods house , they make it not their dwelling , and place of their delight , as children doe their Fathers house : He that is without Christ is without God , empty of God , a stranger to God , an enemy against God. Christ is the Jacobs ladder by whom God cometh unto man , and man ascendeth unto God. God is knowne as a Father of love , God is beleeved in as a king of mercies , God is felt and tasted as the fountaine of grace and goodnesse only in and thorough Christ Jesus . He that knowes not Christ working the life of grace and holines in him , is under the death of sin , and hath no cleare knowledge , no comfortable remembrance , no blessed taste and feeling , no honourable and soul-ravishing apprehensions of God ; no delight in God , no comfortable communion with God ; we discerne and apprehend God loving , mercifull and gracious , onely in and thorough Christ working in us the life of true holinesse ; mans thoughts of God are more or lesse joyous and delightfull according to the measure of Christs working within him . CHAP. XIX . THe second thing in these words , is an agent or Author , and that is Christ , Christ liveth in his Saints , he is the worker of this life ; the life of Gods children hath a very honourable originall , it is not from a naturall , but from a spirituall seed : the life of nature is farre inferiour to the life of grace . Life communicated by earthly Parents , is an unworthy life , in respect of that life which Christ doth minister unto us ; a life which goes not by generation , but by regeneration ; a life communicable by no creature , dispenced only by him who lives of himselfe , and gives life to others at his pleasure ; according to S. Pauls open profession that Christ lived in him , was the authour of the life of grace to him , shewing us , That Christ is the Authour of spirituall life to all Gods children ; he raised the body of Lazarus to a bodily life , he rayseth our soules to a spirituall life ; he a quickens whom he will , he hath power to quicken all , his will is to quicken only some ; when he was on earth , he could have raysed all the dead to life , yet he raysed but only a few , thus now he hath power to quicken all men to a spirituall life , but his will is to quicken only some , such as God the Father hath chosen to salvation ; Christ , saith S. John , hath b power over all flesh that he should give life to as many as God the Father hath given him , all that partake of the life of grace , derive and borrow the same from Christ ; who is the way leading , the truth enlightning , and the life quickning unto life everlasting , and the Apostle saith , our life is hid with Christ in God , as the life of the branch is hid in the root ; and Christ is called , our life , by S. Paul , and our life , or the authour of spirituall life , he is in us , by way of Revelation , he opens and shewes the way to life , without Christ we are all in darknesse and the shadow of death , and no man knows the Father but the Sonne , and he to whom the Sonne will reveale him . Our life he likewise is by way of meritorious impetration , he hath purchased life for us . Our life by way of originall ; the life of grace is originally in Christ , and from him communicated unto us . Our life by way of ope●ation , he quickneth us by the powerfull worke of his Spirit . And our life by way of conjunction ; he unites himselfe , communicates himselfe , and all his benefits to us , as the Prophet applyed himselfe to the woman of Shunems sonne , and raysed him to life . And that Christ is the Authour of spirituall life to Gods children is apparent . 1. By mans alienation and estrangement from the life of grace without Christ ; the branch without the root , the body without the soule hath no life ; man without Christ is a withered branch , a dead carcasse , dead in sinnes and trespasses , twice dead and plucked up by the roots ; and it is in Christs hand alone to quicken him , Lord , said Peter to our Saviour , whither shall we goe , thou hast the words of eternall life : the word revealing , promising and working life in all that are ordained unto life . 2 By Christs ordination and appointment to minister all things to Gods chosen ; the fullnesse of light is dispenced to the ayre by the Sun , fulnesse of water is dispenced by the Sea unto the earth ; the fulnesse of Aegypt was dispenced to the people by Joseph ; the fulnesse of God is dispenced to the soules of men by Christ ; Christ is the Sunne by whom they are enlightned ; the root by whom they are enlivened ; the Store-house by whom they are enriched ; the fountaine by whom they are replenished , they are blessed with all spirituall blessings in Christ . God convayes all in mercy unto man thorough Christ ; nothing proves a blessing unto man , but what he hath by vertue of his conjunction with Christ ; there is no relation of love and peace betweene God , and the soule of man , but only in and through Christ , Jacob and his sonnes found favour with Pharaoh , only for Josephs sake . Christ is the only Medium c of mans favor and acceptance with God , he alone is made of God to be wisdome , righteousnesse , sanctification and redemption unto man : God hath put the very whole of mans happinesse in Christ Jesus . 3. By the insufficiency of any created power to minister the life of grace to man ; this is above the power of men and Angels ; the dispensation of life is peculiar to him that is Lord of life ; the industry of man is used indeed as an instrument of spirituall vivification , but the efficacy is from Christ ; to this worke all created strength without Christ is like the strength of Aegypt in another case to set still , the diseased woman in the Gospell spent all her substance upon the Physitians , and yet there was no healing , man may spend all his time and substance upon the creature , and the creature may spend all its ability about man , and yet when all is done , without Christ there will be no spirituall quickning ; Am I a God ( said the King of Israel to Naaman ) to kill and to make alive , that this man doth send unto me to recover a man of his leprosie : Thus may the holiest Saint and most glorious Angell say , Am I a God to kill and to make alive , to kill sin and to enliven the soul , that man should looke to me for spirituall vivification , the sufficiency of the choysest creatures is a borrowed sufficiency , derived from Christ , and the efficacy and working thereof is wholy dependant upon Christ . 4. By the dignity and excellency of spirituall life ; a life of that noblenes and eminency , that none but Christ , who is life it self , can communicate it ; a seed which none but Christ can sow , a tree which none but Christ the great Husbandman of the soule can plant ; the life of grace ariseth from a principle farre more noble then the life of nature ; Saul was head and shoulders above the residue of the people ; the life of grace is head and shoulders , very high and farre above the life of nature ; whither vegitive , sensible or reasonable ; Job sometime said of wisdome : Where shall wisdome be found , and where is the place of understanding , man knoweth not the price thereof , neither is it found in the land of the living , the depth saith it is not in me , and the Sea saith it is not with me : thus may we say of spirituall life : where shall spirituall life be found ? and where is the place of true and saving grace ? man knoweth not the price therof , neither is it found in the land of the living ; Nature saith it is not in me ; Art and industry say it is not with us , this life is d hid with Christ in God : It is hid in God , in regard of the original preservation , protection and continuance of it , as the life of the branch is hidden in the root , and the life of the streame in the fountaine ; it is hid in God , and there and no where els it is to be found , therfore termed the e life of God ; for the spirituall originall and celestiall excellency therof , regeneration and new-birth , being of all lives , the most excellent life , which God communicateth unto man , because God doth then very graciously and sweetly live in man , and man enjoyes the life of God , when God doth sanctifie and guide man by his Spirit , and this life is ascribed by our Saviour to the Spirit , as to the proper cause of it : the flesh profiteth nothing , it is the Spirit that quickneth ; and all the faithfull are born again of the Spirit , begotten of God by the word of truth , & as they have the most noble & excellent Parent , so they have the most honorable & eminent life , a life of such dignity that none but God can communicate . 5. By the medium of spirituall life : conjunction with Christ by faith is the medium of this life , as the naturall life is a conjunction of the body with the soule ; so the spirituall life is a conjunction of the soul with Christ and his Spirit ; Christ is the head and they the members : Christ is the Vine and they the branches , being enlivened by their conjunction with Christ , the members are enlivened by the head , and the branches by the Vine , and believers coming to Christ , as to a living Stone , are said as lively stones to be built a spirituall house : In which words , Christ is likened to a Stone for his strength and stedfastnesse , for his truth and unchangeablenes , for his union of Jew and Gentile , and for his supportation of all Gods children ; to an elect and precious stone , for his worth and excellency , and to a living stone , for his everliving vertue , ministring the life of grace to all the faithfull , and preserving them therin to the life of glory , and all true beleevers are called lively stones ; for their being founded upon Christ , and enlivened by Christ , the head-stone ▪ and of this life they participate by coming unto Christ ; comming to Christ , by the doctrine of the Gospell inviting them , and by a lively faith resting upon him , incorporated into him , and receiving spirituall life from him ; and this is Christs promise , he that beleeveth in me , that is united and joyned unto me , and made one with me by faith , he shall live , he shall live the life of grace first , and the life of glory last ; and it is the plain assertion of the Evangelist , he that beleeveth on the Son hath everlasting life , he hath it in inchoation , by the work of grace , he hath it in promise by faith , he hath it in expectation by hope ; he hath that life begun in grace , which shall be consummate in glory . 6. By the opposition made against the working of this life in the soules of men ; the working of grace in the hearts of men is opposed by corruption , as naturall life is opposed by death , all men by nature being dead in sins and trespasses ; this life is opposed by sin , as naturall health is opposed by a mortall , an over-swaying and incurable disease ; the cure of the diseased woman in the Gospell , was so opposed by her bloody issue , that no Physition could cure her , she bestowed all her substance upon the Physitions in vaine , she could not be healed untill she came to Christ ; the cure of the disease of sin is so difficult , that neither the ministry of man , or Angell can accomplish it ; Christ alone is the Physitian healing the diseased soul of man ; he is the son of righteousnes who hath healing in his wings ; in the wings of his ordinances instrumentally , in the wings of his gracious gifts and operation efficiently : the Apostle layeth down the opposition of sin against the working of spirituall life 4. ways . 1. Through ignorance , alienated from the life of God , through the f ignorance that is in them ; they are ignorant of the absence and want of it , they suppose they are alive to God , when they are dead in sinne ; they are ignorant of the Originall and Authour of this life ; they know not that he that hath not the Sonne hath not life ; they are ignorant of the meanes working it , they know not that the word is the word of life , that the Gospell is the power of God unto salvation , the immortall seed of mans regeneration ; they are ignorant of the necessity of this life of grace , they thinke there is a greater latitude in Religion then there is , they know not that the way to life is a narrow way , they imagine they may doe well enough , though they be not so strict and so zealous as others are ; they are ignorant of that worke of Christ , of that holy and gracious change of heart , of that faith , repentance , purity of heart , and circumspect walking which belongs to this life . And thus , through their ignorance doe they undervalue it and oppose the working thereof . 2. Their corruption doth oppose it through the hardnesse of their hearts , being alienated from the life of God through the hardnesse which is in them . This hardnesse of heart makes them uncapable of the word of life , as the hard ground is uncapable of seed : This causeth them to resist the meanes of grace , as the hard rocke resisteth the raine distilling thereupon : This makes them regardlesse , and fearelesse of all judgements , and cominations ; Affliction doth not better them , but rather make them worse , as the anvill hardens under the hammer : This makes them impenitent , they cannot mourne for their sinnes , any more then a hard rocke can send forth a streame of water . g O Lord ( saith Jeremy ) thou hast stricken them , but they have not grieved ; thou hast consumed them but they have refused to receive correction , they have made their faces harder then a rocke , they have refused to returne ; and after their hardnesse and impenitent heart ( according to Saint Paul ) they treasure up wrath against the day of wrath ; and thus their hardnesse of heart doth oppose the working of this spirituall life . 3. Their corruption opposeth this spirituall life through unsensiblenesse ; they are strangers to this life ( saith the Apostle ) being past feeling , being unsensible of their sinne , as a dead man of his disease , unsensible of the misery of their estate , and perilousnesse of their condition , as the drunkard in Salomon had no apprehension of his danger ; unsensible of the word of instruction , as a deafe man that heares not , is unsensible of advice and counsell : They heare ( saith the Prophet ) but understand not , they see but perceive not , they heare outwardly , but not inwardly , they see confusedly , but not clearly , the light shines upon them , but not within them , they walke not in the light , they are not guided in their goings by the light ; they are unsensible of the characteres symptomes of destruction which are upon them , as Ephraim had gray haires here and there upon him , howbeit he knew it not : Unsensible of the goodnesse and sweetnesse of Christ , as a distempered palate is unsensible of the sweetnesse of the wine given him to drinke ; unsensible of the comfort , and pleasantnesse of spirituall life , as the dead are unsensible of the joyes of the living ; and being thus past feeling , they regard not the life of grace , it is of no esteeme with them . 4. Their corruption doth oppose the life of grace , by causing them to give themselves over to lasciviousnesse , to worke uncleannesse , disposing and inclining them to evill , as heavy things incline downeward , the whole current of their affections moving towards sinne strongly , speedily , undefatigably , and unchangeably , as the Rivers move towards the Sea ; soaking and surfeting themselves with carnall delights and pleasures , as the drunkard soakes his flesh with strong drinke , and the glutton surfets himselfe with sweet meat ; delighting and sporting themselves in sinne as the fish in the water , drinking iniquity ( as Job speaks ) like water , as the dry ground drinks in the water , and looks for more ; giving themselves over unto sinne , as the souldiers to the Centurion , to be commanded by it , to be wholly subject to it , as the harlot to the adulterer , prostituting and laying themselves open unto sinne , and bringing forth all their fruit to sinne , and this their serviceablenesse to sinne , delight and pleasure in sinne , voluntary and full subjection under sinne , doth mightily oppose the working of the life of grace within them , so opposing it that none but Christ can worke it . Besides , Satan doth also with much force and fraud hinder this worke , h holding the winds that they may not blow , endeavouring to the utmost to stop the ministery of the word , the meanes of begetting this life in the soules of men , blinding the understandings of men , that the glorious light of the Gospel may not shine into them ; labouring by all meanes to hinder the regeneration of Gods children , represented in Saint Johns vision of the Dragon , ready to devoure the i womans childe as soone as it was borne . This worke the world also hinders , by distracting men with worldly cares , by priding men with worldly wealth , by ministring many prophane and soule-bewitching examples , by with-holding men from attendance upon Gods ordinances , the meanes of life , by choaking the word of God , the instrument of life , with worldly cares , by disabling men to discerne and judge aright of Christ , the Authour of life : Such is the opposition made against the worke of grace in the soules of men , that there is a meere impossibility of attaining spirituall life , without the mighty worke of Christ the Lord of life . CHAP. XX. SEe then in this the pride and vanity of such men as dreame of a power and ability in themselves to restore themselves unto spirituall life . As Sampson burst his wit hs , and went out when Dalilah cryed , the Philistines are upon thee Sampson . Thus they thinke to breake the chaines of sinne , to come forth of the grave of their corruption at their pleasure , having the word of exhortation to call them . Man indeed indowed with true and saving grace may come when God cals him , as Sampson went forth at the voice of Dalilah , while his lockes were upon him ; but as Sampson had no power to preserve himselfe when his lockes were cut off , no more hath man destitute of saving grace any power to restore himselfe to the life of grace , or to defend himselfe against the adversaries of his peace : The branch cannot live without the root , nor the soule a spirituall life without Christ ; Man is wholly disabled unto this worke , having no feed nor principle of grace remaining in him , being as fully under the dominion of sinne , as the dead are under the dominion of death , at as great a distance from the life of grace as they who have been long dead , and divers dayes , like Lazarus , in the grave , are from the life of nature . 2. Being so blinded that they cannot discerne the things which belong to their spirituall vivification , from the things which tend to their destruction , the wayes of death are wayes of life in their apprehension , as the Assyrians smitten with blindnesse thought the way leading to Samaria to be the way leading to Assyria . Thus they repute the way which leadeth unto death to be the way leading unto life , they call evill good , and good evill . 3. They decline the meanes of their spirituall quickning , they stop their cares against the voice which should awaken and enliven them , they shut their eyes against the light which should illuminate them . 4. They are full of enmity against the ministery which should convert them , they make warre against the ministery of the word , as Saul against David : This troubles them as the Star troubled Herod , the Minister is their enemy because he tels them the truth . 5. Sinne is a sweet dish to their palate , they are insatiable in the commission of it , their soules are wedded to it , they have made a Covenant with it , they boast and glory in it . 6. The life of grace and holinesse is dishonourable and contemptible in their eye ; Nothing with them is beautifull and amiable , excellent and honourable , but that which is either for the matter or for the circumstances sinfull : And therefore when the dead can raise themselves out of their graves , when the stones can turne themselves into flesh , the thornes into vines , when the Leopard can change his spots , and the Blackamoore his skinne , then may man by his owne power , without the mighty worke of Christ , raise himselfe to a new life , turne his hard into a tender heart , his barren into a fruitfull soule , and his uncleane into a pure conversation . Were man sensible of his emptinesse of all spirituall good , of his obstinacy against grace , of his strong and unchangeable bent to evill , of the desperate disposition of his heart to sinne , of his through subiection under Satan , and of the prophane antipathy which is in his heart against grace , and of his inability to receive it when it is proffered , he would never exalt himselfe into Christs roome , and take upon him to be the workman of his owne conversion ; he would never continue in sinne , presuming to repent at last , when he list ; doubtlesse that man never felt the power of Christ in his conversion , that dreames of a power in himselfe to convert and change himselfe ; Presumption of self-goodnesse invincibly argues the absence of all saving goodnesse : The diseased came either by their owne strength , or by the help of others to Bethesda ; but when the foot was in the poole , if the Angell did not move the waters there was no healing : Man may come to the ministery of the word by his owne strength , and by the perswasion of others ; but when he is come , and heares the word , there is no healing unlesse Christ worke mightily with the Gospell : For Paul plants and Apollo waters , but God giveth the increase . Is Christ the Author and worker of spirituall life ? Then we must addresse our selves to Christ , that Christ may quicken and enliven us . Whiles we stand aloofe off , and continue strangers to Christ , we are all dead men , dead spiritually while we live corporally , alienated from the life of God while we enjoy the life of men ; continuing strangers to Christ we are all dead in sinne ; and as the dead know not any thing , no more doe we savingly and comfortably know any thing of God , of Christ , of his word , or of the Spirit of grace ; we are in darknesse like the dead , we are blinde and groape at the noone day as in the midnight : As the dead have no feeling of the disease which killed them , of the burthen of earth cast upon them , no more have we of the sinne which wounds us , and hastens the second death upon us ; we are , as Saint Paul said , past feeling : As the dead have no vigor , no strength , no motion , no more have we any power , disposition , or inclination to any thing holy , and savingly good in the sight of God. As the dead are an uncomfortable spectacle , and cast an evill savour , so are we very unsavoury in Gods nosthrils , an abomination in the eyes of God : As the dead have no claime nor title to any thing , their interest in what they once enjoyed is lost : Thus we have no title to Christ , no interest in Gods Covenant of grace ; and as the dead putrifie and rot more and more , so we grow worse and worse as long as we continue without Christ . O therefore let us come to Christ that he may enliven us , as he raised Lazarus , the Widowes sonne , and the Rulers daughter ! Let us come to Christ to raise our soules , as the woman of Shunem came to the Prophet to raise her dead sonne , she made haste to the Prophet ; we must come speedily unto Christ , in the dayes of our youth , before we have continued long under the death and dominion of sinne ; the woman of Shunem came humbly to the Prophet , she cast her selfe downe at the feet of the Prophet : We must come to Christ in great humility , humbling our selves before him , having our hearts full of sorrow for our sinne , earnestly petitioning the vivification of our soules : The woman of Shunem laid hold upon the Prophets feet , and would not let him goe , untill he went with her and raised her sonne . Thus must we lay hold on Christ , carry him with us , bring him home into the house of our hearts , that Christ may quicken us to the life of grace here , and to the life of glory hereafter . This likewise discovers to us what all our works and services are as long as we are without Christ ; Christ is the Author and worker of spirituall life , and while we are without Christ , we are without spirituall life ; and where is no life , there is no action , no motion ; where is no life of grace , there is no moving , no stirring in the wayes of godlinesse : All the workes of naturall men , how specious soever in outward appearance , yet they are as the Scripture termes them , but dead workes ; their hearing , praying , receiving of the Sacrament , and other duties of righteousnesse done by them are works without life : For 1. they proceed not from an inward Principle of spirituall life , all their motions in and about the duties of godlinesse , like the motions of Clockes and Watches , proceed not from life , but from art , from the feare of hell , from the apprehension of death , from the sence of affliction , from the desire of the applause and favour of men , from the hope of reaping the harvest of some worldly benefit ; and therefore as the clocke ceaseth his motion , when the Spring is downe , so doe these men usually cease their motion in the wayes of godlinesse , when the outward loadstone which drew them , is taken away , as yron having no principle of life within it , stops it's motion when the loadstone is removed ; then they are at a stay , then they goe backe . 2. Their services , if we consider the nature of them , they are but morall and ecclesiasticall services , no spirituall services ; They have ( as the Apostle saith ) a forme of godlinesse , but they deny the power of it : As a dead man hath the forme and lineaments of a living man , but not the power and vivacity of a living man ; their works for the matter of them may be morally and ecclesiastically good , but not spiritually good ; their coine , their service , as Jeremy termes it , is reprobate silver ; Reprobate silver may have the stamp , colour , and similitude of true coine , and yet is base mettall : A naturall mans duties of service , and obedience to God may have the similitude and colour of a spirituall mans service ; but when they are tryed , they are found to be counterfeit , abominable in the sight of God , how beautifull soever in the eyes of men : Swines bloud is of as cleare and perfect colour to the eye , as sheeps bloud ; yet it is of another nature , and to offer Swines bloud under the Law was an abomination : Thus the service of a carnall man may have the outward colour of a regenerate mans service , and be as pure and perfect in the outward appearance , as the service of the holiest persons , and yet it is of another nature , and a very abomination in the sight of God. 3. Their services , if you looke upon the adjunct of them are cold services ; coldnesse is a Symptome of death , when a man is dead , the whole man is cold ; the works of a naturall and carnall man are cold , they have no spirituall life , no heavenly warmth , no vivacity and holy quicknesse in them . It is said of David that he had many cloathes , yet he got no heate : Thus carnall men have all the ordinances of God , all meanes to warme their soules , and yet they continue cold , as a dead body under many cloathes ; they may performe many religious duties , and yet have no heate , no warmth in them ; At the best they are but like Ephraims cake halfe baked , like luke-warme meat , such as is offensive to the stomacke , and therefore Christ threatens to spew them out of his mouth ; they have nothing of the Spirit of God within them , whose working is likened unto fire , making men fervent in Prayer , causing their hearts to burne within them in hearing , as the hearts of the two Disciples did ; this fire , this heavenly heate is wanting , and therefore all their service is but as a sacrifice without fire , of no use , of no acceptance with the Lord. 4. Their services , if you observe their end , are arrowes levelled to a low marke ; A dead man cannot lift himselfe up from the earth ; A man without Christ , and empty of spirituall life , cannot looke above himselfe and his owne flesh in any thing he doth : The effect ever suites with the cause ; the thorne cannot beare figges , the fruit is answerable to the nature of the Tree ; He that hath nothing of God in him cannot intend God in his undertaking ; he that is alienated from the life of God , cannot worke for God. That ( saith our Saviour ) which is of the flesh is flesh , fleshly disposed , intending the flesh , and nothing else , doing all for himselfe ; seeking his owne things , and not the things which are Christs ; his owne profit , his owne ease , his owne applause ; he serves not the Lord Jesus , but his owne belly , as Saint Paul speakes ; and thus the originall , the nature , adjunct , and end of a carnall mans works demonstrate them to be dead works , of no esteem with God , how glorious soever in the eyes of men . As Christ is the Author and worker of Spirituall life , so the glory and the praise of all grace and holinesse , of the whole spirituall life of Christians is to be attributed unto Christ Jesus ; Christ is the everlasting Father , from whom we have our new birth , the high and heavenly workman , from whom we have our spirituall being and new Creation ; l the life by whom we are quickened ; the Sun by whom we are enlightened ; the Physitian by whom we are healed . Christ Jesus is the fountaine of all grace and goodnesse , life and holinesse to true beleevers ; they are all members enlivened by this head , Stars enlightened by this Sunne , fields manured by this husbandman , houses builded by this Architect , and vessels filled by this fountaine ; the praise of all mans grace and holinesse is due to Christ Jesus . Art thou awakened out of thy spirituall sleep and slumber ? it is Christ hath done it , as the m Angell awakened Peter ; the Lyon by his cry awakens his young , Christ the Lyon of the Tribe of Judah , by his mighty voice in the Gospell awakens Gods chosen . Are the eyes of thy understanding enlightened ? Christ is the n light who hath enlightened thee , as he opened the eyes of him that was borne blind . Art thou cleansed from thy sinne ? it is Christ who is the o refiners fire , and the fullers sope that hath purged thee , as Jordan cleansed Naaman from his leprosie . Art thou p delivered from the prison of thy corruption , and the bondage of Satan ? it is Christ hath brought thee forth , as the Angell brought Peter out of Herods prison . Hast thou liberty to come to God by faith and love ? it is Christ hath made thee free in thy understanding to discerne the things of God , in thy will to chuse and intend God , in thy imagination to thinke upon God , in thy memory to remember God , in thy affections to feare , trust , love and rejoyce in God , in thy eares to attend to the word of God , in thine eyes to behold God in his works , in thy tongue to speake of God , to the edification of others , and to celebrate God for his mercies ; Christ is the Authour and workman of all Christian freedome . Art thou filled with the gifts and graces of Gods Spirit ? Christ is the fountaine that hath filled thee , all thy receivings are of Christs q fulnesse , as the branches are filled by the root , and the Starres by the Sunne . Hast thou reconciliation and acceptation with God ? it is Christ that hath brought thee nigh to God , procured favour for thee with the Lord , as Joseph procured favour for his brethren with the King of Egypt ; Christ is the r beloved in whom thou art accepted . Art thou able to endure temptation , to undergoe the heavy burthen of affliction ? Christ is the rocke that sustaines thee , as the rocke in the Parable sustained the house from sinking , when the winds and waves did beate and blow upon it ; Christ is the Arke that beares thee up , as Noah was borne up in the Deluge ; Christ is the shield and buckler , and wall of fire that defends thee ; it is Christs power in thee , it is Christs presence with thee , as with the three children in the fiery furnace , that strengthens and inables thee to hold out , that makes thee victorious over all opposing powers . In a word , it is Christ that works all thy works of grace and peace , faith and love , hope and patience , constancy and perseverance in thee ; he begins the life of grace within thee , and continues it to the life of glory : Ascribe therefore to the Lord Jesus the praise of all thy goodnesse , acknowledge him to be the giver of all thy gifts , the Authour of all thy holy and gracious works , the Sunne that hath enlightened thy darknesse , the quickning Spirit who hath enlivened and freed thee from thy deadnesse , the Physitian who hath healed thy diseases , the Counsellor who hath resolved thee in all thy doubtings , the fiery pillar who hath gone before thee , protecting and guiding thee in all thy goings ; the Moses rod which hath divided the waters , and made a passage for thee , through the red Sea of all thy afflictions ; the Captaine who hath overcome for thee in all thy Conquests ; and the King who of his owne mercy crownes thee , and his owne works in thee , after all thy tryals : Let Christ have the glory of all from thee , because he accomplisheth all for thee by his living in thee . CHAP. XXI . THe third thing in these words , is , an Act , liveth . Christs living in man ; the soule liveth in the body , enlivening , preserving , and strengthening the body ; and Christ liveth in man , enlivening man with the life of grace , preserving man in the estate of grace , ſ strengthening him with all might according to his glorious power . Christ is the soule of our soules , the t quickning Spirit , by whom we are spiritually enlivened ; Christ by the supernaturall , gracious , and powerfull operation of his Spirit , raising us to newnesse or life , and living in us , by this powerfull and holy worke of his . Whence observe , That Christ lives in Gods children by his holy and powerfull worke of Sanctification . The u Spirit of the living creatures in Ezekiels vision was in the wheeles , and when the living creature went they went , and when the living creature was lifted up , they were lifted up , because the Spirit of the living creature was in the wheeles . Thus the Spirit of Christ is in the children of God , and they live as Christ lives , they move according to Christs prescription , because the Spirit of Christ is in them , because Christ lives in them , and works effectually by his Spirit upon them , putting a Principle of spirituall life into them : The Prophet Elisha applyed himselfe to the woman of Shunems sonne that was dead ; w He lay upon the childe , and his mouth upon the childes mouth , and his eyes upon the childes eyes , and his hands upon the childes hands ; he stretched himselfe upon the childe , and the flesh of the childe waxed warme ; the childe neesed and opened his eyes . Christ applyeth himselfe and his benefits to the understandings of men , to the soules and consciences of men , and their cold hearts are warmed , their blind eyes are opened , their soules are enlivened , and Christ lives within them , raising them from the death of sinne , and restoring them to the life of God , from which they are alienated by sinne ; therefore Saint John saith , x He that hath not the Sonne , hath not life ; He that hath not the Son graciously possessing him , spiritually quickning him , powerfully working upon him , and causing a holy change in him ; he hath not life , the life of God , that holy and gracious life , which God through Christ communicates to the soules of his servants ; but he that hath the Sonne , he that beleeveth in the Sonne is united to the Sonne , and hath the Sonne living in him ; he hath life , he is spiritually quickened and enlivened ; And God ( saith the Apostle ) hath y given us eternall life , and this life is in his Sonne : God hath placed this , and the fulnesse of all divine and heavenly good things in his Sonne ; he dispenseth all these by the Sonne , that no man may live before him , without the Sonne living in him , and the Sonne is called z Life , having in himselfe the fulnesse of all life , having the power of life and death , being the Authour and the root of life in all them that live the life of grace , no man comming to the Father , receiving life from the Father , finding grace and favour with the Father , but in and through the Sonne , who is to us , the a Way , the Truth , and the Life ; the way by whom we walk ; the truth by whom we are guided , and the life by whom we are quickned , called by Saint Paul our b life , because we live not the life of grace of our selves , but by Christ : It is a life which ariseth not from our flesh , but is derived to us from Christ ; Christ liveth in us , begetteth , preserveth , and perfecteth this life in all beleevers ; and for this end Christ came , that all the chosen of God might c have life , and that they might have it more abundantly ; Ministring not onely an inchoation , but a daily increase of the life of grace , untill they come to the life of glory ; and Christ is termed eternall life ; having life eternall in himselfe , d working life eternall , and living for ever in us , we enjoying the true and eternall God in and through Christ . And Christ liveth in all them that are the children of God. 1. By way of Originall . The life of grace is originally from Christ ; Christ being not only the Author of this life , with the Father and the Holy-Ghost ; but also the root of this life in us , living in us as the root liveth in the branches , as the parent liveth in the childe ; therefore Christ is called the e vine , and we the branches : As the life of the branches is originally in the vine , so is our life originally in Christ ; and as the branches live by the vine living in them , so we live by Christ living in us : And the Apostle termeth the second Adam , which is Christ , a f quickning spirit : For as the life of the body of man is originally from the soule , the soule quickning and living in the body : so the life of grace is originally from Christ , Christ spiritually quickening , and living in all beleevers ; and as the body without the spirit is dead , so is man without Christ spiritually dead in sins . 2. By way of Coniunction . Christ liveth in vs by being united to us , and made one with us : The stocke liveth in the graft , by union with the graft , we being taken g out of the wilde Olive , separated from our naturall and corrupt estate , called and gathered home to Christ , and grafted in the true Olive ; we live in him , and he lives in us : If ye h abide in me , and I in you , ye shall bring forth much fruit , saith Christ : If ye be united unto me , and I united unto you , then you shall live , and be very fruitfull . By being built upon Christ the living stone , they become lively stones . 3. By way of influence , infusion , and transmission . The heavens by an influence into the earth , doe quicken and enliven the earth , and make all the seeds and roots hidden in the earth to revive and put themselves forth , to sprout and flourish ; there is an influence going forth from the Sun of righteousnesse into the soules of men , reviving and quickning them , and making them of dead to become living , of barren to become fruitfull : To i you ( saith the Lord ) shall the Sun of Righteousnesse arise with healing in his wings , and ye shall goe forth and grow up as the calves of the stall . There is an influence goeth forth from the skill seated in the mind , and strength seated in the hand of the Artificer , which passeth upon the worke , whereby he moulds and fashions it , and sets a stamp upon it , according to his pleasure ; Thus there is a heavenly influence , a holy vertue , and power comming from Christ , and his Spirit , that new moulds and fashions , that mightily quickens and enlivens the soule of man , by which Christ sets his owne Image upon man ; and this is called the k power of Christs Resurrection ; That I may know him saith Paul , and the power of his Resurrection , that I may know Christ , and be made partakers of the good things which come by Christ , that I may know him as a Prophet instructing me , as a Priest sanctifying me , as a King reigning spiritually within me ; and that I may know the power of his Resurrection , in the vivification of my soule , in the abolition of my sinne , in the taking away of the guilt of my transgression , in the acquisition of righteousnesse , and in the restoring of me to the assured hope of future glory and immortality ; There is a virtue flowes from the Resurrection of Christs body from the grave , to the resurrection of the soules of men from the death of sinne : As Christ l was raised from the death by the glory of the Father , even so should we walke in newnesse of life , saith the Apostle ; and this influence of Christ into the soule of man is called the m exceeding greatnesse of his power ; an exceeding great power for the omnipotency of the Agent ; for the mightinesse of the Devill , sinne , death and the world , who are overcome by it ; for the greatnesse of the holy and gracious change wrought thereby in the soules of men , changing the whole frame of the hearts of men , from death to life , from darknesse to light , from bondage to liberty , from uncleannesse to holinesse , from earthlinesse to heavenlinesse ; and by this powerfull and mighty influence doth Christ live in the soules of Gods children . 4. By way of gubernation and direction . The head liveth in the members , acting and guiding the members to move , and worke according to the dictates of the head ; and Christ as head liveth in beleevers , his members , acting and guiding , framing and disposing them to move and walke , and doe the things pleasing in his sight ; the will moves the members of the body too and fro by a commanding active power , that goes from the will , acting and stirring the members , according to the disposition of the wil , the Pilot by his presence in the ship , and by his activity , strength and skill , turnes the rudder of the ship , and guides the course therof to a quite contrary point of the Compasse ; the King by an influence from his Majesty , authority , power and Laws , lives and reigns in the hearts of his loyall and obedient Subjects , binding and bowing them to the observation of his Edicts . That there is a commanding active power passeth from Christ upon the soules of all sanctified persons , whereby he lives and reignes in them , acts and moves them , according to the disposition of his will , turnes the rudder of their affections , and guides the course of their lives to a quite contrary point , then what they formerly moved and tended to , hence it is that our Saviour saith , the n kingdome of God is within you ; Christ by his Spirit enlightening their hearts , and effectually moving , working , and framing their soules to beleeve his promises , and doe his will ; and they are said to have the Law in o their hearts ; Christ ruling and commanding there , by putting into their hearts a disposition of holy and humble subjection , sutable to the holinesse of the Law : And it was prophecyed of Christ , that in the day of his p power , when Christ should be preached , and his kingdome erected in the hearts of men : The people should be willing , voluntarily and freely subject and obedient unto Christ , as the members to the head ; and thus Christ lives in men by his holy gubernation , raigne and rule in the soules of men . 5. By way of preservation and continuance unto perfection . The soule lives in the body , preserving the body from putrefaction , continuing the body unto its appointed perfection ; Christ liveth in the soules of Gods children , preserving them from sinne , that they doe not putrifie in sinne , though annoyed with sinne , as the body with nasty humours , and keeping them from the death of sinne , that it never get dominion over them , as death over dead men , though it abide like a disease within them ; perfecting also the life of grace in them , untill they come to the life of glory : Those thou gavest me ( saith Christ ) I have q kept , and none of them is lost . Whom God the Father gives to Christ by eternall election , and effectuall vocation , them Christ keeps in the state of grace , in them he nourishes and maintaines spirituall life , them he keeps in the knowledge of Gods truth , in the saith of Gods promises , in the love of Gods testimonies , in the obedience of Gods precepts ; them he keeps in prosperity , that they swell not ; in adversity , that they repine not ; in temptation , that they despaire not ; in all changes , that they change not ; he doth r perfect , stablish , strengthen , and settle them ; he makes spirituall life more full and active , strong and vigorous in them ; the longer Christ liveth in them , the more perfection he ministers unto them , the more abundantly he fils them , the more he manifests the power of his grace towards them : and thus Christ lives in Gods children , by preserving and perfecting the life of grace in them . And thus you see it is apparent that Christ doth live in Gods children , by his gracious and powerfull worke of Sanctification . CHAP. XXII . IF you demand what is the life of Christ , or Christ living in the children of God ? I answer , it is a spirituall power or Principle of grace which Christ by his Spirit doth put into the hearts of the elect at their regeneration inabling them to move themselves to God-ward , in knowing , willing , intending , thinking , loving , speaking and doing the things which are pleasing unto God ; called the life of Christ , because Christ is the Authour and the root thereof ; because it is a life which Christ commandeth and approveth , and because hereby Christ liveth in all them that are regenerate ; and this is sometimes termed a ſ being alive to God , because men are hereby moved and quickned to doe what pleaseth God ; sometimes it is stiled a t living with Christ , having communion and fellowship with the grace of Christ for newnesse of life , or with the glory of Christ for eternall felicity ; sometimes it is termed a u new life , a pure and unblameable life , framed ( not after the lusts of the old man , but ( after the will of God in his word ; and sometimes it is called a w living unto God ; regenerate man consecrating and ordering his whole life after the will of God , and unto his glory . Christ living in man , doth inable , move , and worke the heart of man to acknowledge God and Christ to be his Lord , and himselfe not to be his owne but Gods and Christs servant . 2. To frame and order his thoughts , words and works according to the word of God and Christ in every thing . 3. To referre and apply himselfe , his whole life , and whatsoever he hath to the honour of God and Christ . And fourthly , in all the changes , dangers , and afflictions of his life to depend upon God and Christ , for counsell , supportment , protection and deliverance ; and this is Christs living in man , and Christs keeping and continuing man in the state of grace unto the state of glory . If you aske me how or in what manner Christ begins to live in man ? I answer : 1. Christ doth awaken man , as the Angell smote Peter upon the side , and x awakened him when he slept between the two souldiers , with fetters upon him in Herods prison . This doth Christ by his word without , and the motion of his spirit within , smite upon the heart and conscience of man sleeping between two great souldiers , the devill on his right hand , and the world on his left hand , in the prison of sin ; Christ thus smiting upon man , awakens man , causes him to open his eyes , to see his miserable and wretched estate , to see the danger wherein he stands : As the Prophet y opened the eyes of the Syrians , and let them see they were in Samaria , in the hands of their enemies . Thus Christ awakens man , opens the eyes of mans understanding , and makes him see himselfe in the hands of Satan , lead away captive by him at his will , in the gall of bitternesse , and under the bond of iniquity , poore , blind , naked , miserable and wretched ; Christ makes him see the necessity he hath of his righteousnesse to justifie him , of his power to deliver him , of his intercession to reconcile God unto him , and of his fulnesse to fill him . Thus when Christ intended to live in Paul , he first awakened him out of his spirituall sleep and slumber , he made him see himselfe : I was z alive once ( saith he ) without the Law , I was once ignorant of the Law , I was blind , and knew not the meaning of the law , I thought my selfe to be a living man in Gods family , a shining starre in the firmament of Gods Church , and a fruitfull vine in the Lords vineyard , but when the commandement came , sinne revived , and I dyed ; when Christ awakened me , opened my eyes , and inabled me to discerne a right of the commandement , then I saw I was under the dominion of sinne , as a dead man is under the dominion of death , wholly possessed by sinne , as the dead by death . Man hath first the sence of his being dead in sinne before he hath the sence of Christ living in him ; Christ makes man to know his misery by sinne , before he knowes his happinesse by Christ ; Christ lives not where the soule is not awakened , where the eyes of the understanding are not opened ; therefore a awake ( saith the Apostle ) thou that sleepest and stand up from the dead , and Christ shall give thee light . 2. Christ intending to live in man doth humble man , and causeth man to dye to sinne : Saul first dyed before David reigned in Israel : The death of sinne in order of divine operation , precedes the life of Christ , and his grace in the soule of man ; first we are buried with Christ , and then we are raised with Christ to walke in newnesse of life ; first we are planted into the likenesse of Christs b death , and then into the likenesse of his resurrection Christ therefore in the dispensation of spirituall life , doth first kill , and then make alive , first wound , and then heale ; he makes man sensible of his sinne , as of a heavy burthen , before he doth ease him , as of a body of death , before he doth raise him , as of a mortall disease before he doth cure him ; he chargeth sinne upon the conscience of man , he sets it upon him , to pursue and follow him , as the avenger of bloud under the Law pursued the malefactor . The Lord let loose Pharaoh and the Egyptians upon Israel to impose heavy burthens upon them , to deale hardly with them , to beat and scourge them , to pursue and follow them , when he intended to set them free from Egypt : Christ lets loose Satan and corruption upon man , to tempt and vexe , to accuse and torment man , when he intends to free man , to restore spirituall life and liberty unto man. The Israelites were first led into the red Sea , and the Egyptians there drowned , before Israel triumphed ; Man is led into a sea of griefe and sorrow for sinne , and his sinne there drowned , and then he triumpheth in Christ , then Christ lives in him , and he in Christ . When Christ therefore doth humble man as he c cast Paul to the earth , emptieth man of all thought of his owne worth , and makes man abhorre himselfe below the dust , causeth man with the Jewes at Peters Sermon to cry out , d men and brethren what shall we doe ; to accuse and condemne themselves , to loath that sinne as a e menstruous clout , which was formerly worne by them as a garment of great choise , to f vomit up that sinne ( it is Jobs expression ) as the gall of Aspes , which he formerly kept in his mouth , and swallowed downe like sweet meat ; to hate his sinne more then ever he loved it , and to thrust it out of the doores of his heart , as Amnon hated Thamar more then ever he loved her , and thrust her out of his house . When Christ doth thus humble man , thus set the heart of man against sin , and mortifie sinne in man , then Christ begins to live in man. When a man puls downe a house that is ruinous and unhabitable , and begins to lay a new foundation , then we know he usually intends to dwell and live there . Thus when Christ puls downe the old man , a ruinous and unhabitable dwelling , unfit to entertaine Christ ; when Christ puls downe our pride , when our old man ( as S. Paul speaks ) is crucified with Christ , when all high thoughts are cast downe , and Christ hath laid another , a new foundation of self-denyall and true humility , then Christ meanes to dwell there , then undoubtedly Christ begins to live there . 3. Christ beginning to live in man puts a restlesnesse into the heart of man in his naturall and corrupt estate , makes him out of love with himselfe , fils him with dislike of his owne wayes and works , alienates and takes him off from creature , and works him to an earnest longing after Christ , as the chased Hart panteth after the water-brookes , g being chased and frighted with the sence of his sinne , and the hideous noise of his guilty , accusing and tormenting conscience ; he begins to thinke of Christ , to betake himselfe to Christ , for comfort , pardon and salvation , as the guilty malefactor under the Law , being pursued by the avenger of bloud , betooke himselfe to the City of Refuge for shelter and defence , now his soul● followeth hard after Christ , h now he prizeth interest in Christ farre above interest in the creature , now he would take Christ upon any termes , he would gladly leave all for Christ , he sees there is no other Physitian can heale him , no other surety can make satisfaction for him , no other shield and buckler can protect him , no other friend can comfort him ; and therefore he flies to Christ , as Joah to the hornes of the Altar ; he presseth after Christ , labours to lay hold on Christ , as the diseased woman did , whom no Physitian could cure ; and as there went a i vertue out from Christ , that healed her bloudy issue , when she touched the hemme of Christs garment , so there goes a vertue out from Christ , healing and enlivening the soule , longing after Christ , and touching Christ by faith , though it may seem to be but weakly and afar off : For as when the iron comes neare the loadstone , there goes a virtue from the loadstone , that moves and drawes the iron to it : so when man comes neare Christ , in hearing , in prayer , in humiliation and earnest longing , there goes a vertue from Christ , which moves , enlivens , and drawes the soule of man home to Christ , and Christ begins to live in man , to sustaine and strengthen the soule of man. 4. Christ beginning to live in man , there is a revelation of Jesus Christ in the soule of man. The Sonne of God ( as S. Paul speaks ) is k revealed in man. There goes a light forth from the Sunne in the Firmament which reveales the Sunne to the eye of man , and there goes forth a spirituall and heavenly light from the Sunne of Righteousnesse into the soule of man , which reveales Christ unto man ; which the Apostle cals a l shining of Christ into our hearts . Christ revealing himselfe unto the soule , as the only Saviour ministring salvation to the soule , as the only Prophet instructing man , and filling him with heavenly knowledge , as the only Jordan , bathing and cleansing the soule from sinne , as the only Prince of Peace , sweetly and powerfully ruling in the heart of man , and graciously reconciling God and man , as the only beloved Husband , marrying himselfe to man , as the only precious pearle , in whom is all the treasure of the soul of man , as the only rocke , in whom is all the strength of man , and by whom man is supported , as the only rich and royall roabe , by whom mans sinne is covered , and the soule of man justified ; and as the onely fountaine , in whom man meets with fulnesse of satisfaction ; and where Christ is thus revealed , there he liveth . This Revelation of Christ in man ministers life and comfort unto man. 5. Christ beginning to live in man doth very powerfully and graciously change and reforme man ; he doth cause his Gospell to come to man not in m word only but in power also , humbling man , breaking and bruising the stony heart , plowing up the fallow ground of mans heart , making it of barren to become good ground , causing the choisest plants of his grace , and fruits of righteousnesse to grow there . Christ doth not onely proffer his grace , and stirre up good desires and purposes , but he infuseth supernaturall qualities of holinesse into the soule of man ; he makes him a new creature , causing old things to passe away , and making all things become new ; he puts not a forme , but a power of godlinesse into man ; he dyes the heart in graine with grace and holinesse ; he makes him a living man indeed for his life and power of grace , for his unfained love to God , for his burning zeale for God , for his gracious progresse in the wayes of God , for his sweet and blessed delight in God , and for his full and through conformity to the will of God : Christ causeth his Spirit to come upon him mightily , as it came upon n Sampson , inabling him to overcome the Devill , the world and his owne corruption , as the Spirit inabled Sampson to overcome the Lyon , transforming man into the Image and likenesse of God , not as the Devill transformed himselfe into the Image and likenesse of Samuel , remaining a Devill still ; but as Christ o turned water into wine , graciously changing the qualities of man , making him of a dead a living man , of proud humble , of ignorant wise , of obstinate soft and tender hearted , of prophane holy , of cold fervent , of barren fruitfull , of weake and impotent , untoward and indisposed , he makes him strong and able , apt and ready to every good duty , and this is the manner of Christs living in man. CHAP. XXIII . DOth Christ live in man ? Then the life of a Christian is the most noble and honourable life of all others : the life of sensible creatures is more excellent then the life of vegitive creatures ; the life of reasonable creatures is more excellent then the life of sensible ; the life of man is more noble then the life of beasts ; but the life of spirituall and sanctified persons is more excellent then the life of reasonable creatures ; the life of a true Christian surpasseth the life of man , as farre as the life of man surpasseth the life of beasts . Saul was in stature head and shoulders above the residue of the people . The life of grace is head and shoulders in dignity , worth and excellency above all other lives ; this is the life of Christ , a living of Christ in man ; and as Christ is infinitely more excellent then man , so doth this life exceedingly transcend the life of man , called the p life of God , in regard of the cause efficient , God working it by his holy Spirit ; in regard of precept , God commanding it ; in regard of approbation , God accepting and approving it ; in regard of noblenesse and dignity , as the life of God is more excellent then the life of the creature , so is this life the most honourable , sweetest and choysest life communicable to any creature ; and in regard of likenesse with God , holy and gracious resemblance of God ; he that lives the life of man is like man , participates of the nature of man ; he that lives the life of grace is like God , is made partaker , as S. Peter speaks , of the divine q nature , not in respect of essence , but in respect of holy and gracious qualities : hee that lives the life of grace commeth nighest unto God , participates most of Gods fulnesse , and hath nearest and sweetest communion with God of all persons . And this life is indeed a very honourable and noble life . 1. For the Originall of it , it is not from nature , but from grace , not from man , but from the Spirit , it is the Spirit that r quickneth : It is a beame from the brightest Sun , even Christ Jesus the Son of Righteousnesse : I ( saith Christ ) am the bread of life come downe from Heaven , if any man eat of this bread he shall live for ever . It is a streame from the highest and purest fountaine , the Spirit of grace , becoming in the soule of man a well of ſ water springing up into everlasting life . 2. In regard of the nature of it , a spirituall life , a life of holinesse and righteousnesse ; a life surpassing the life of nature , as the Sun the Glo-worme , as the Vine the bramble ; and they that live this life are said to t walke in newnesse of life : Having a new-birth , being borne againe , and having new principles and qualities put into them by the Spirit of God ; the Lord according to his promise , putting a u new heart into them ; their soules being renewed and changed , not in substance , but in qualities , framed a new after God in knowledge , righteousnesse and true holinesse , made w new creatures , and leading a conversation pure , and unblameable in the sight of God , and that life which is most full of grace and holines , is of all lives the most noble and glorious . 3. In regard of the rarity of it ; few men live this life , the whole world ( as S. John saith ) lies in wickednesse , dead in sins and trespasses , as the old world lay drowned in the deluge , only Noah and his Family , a few persons lived in the Arke ; it is but a little remnant , x one of a city and two of a Tribe , as the Prophet speakes , that live this life . Strait is the gate and narrow is the way ( saith Christ ) which leadeth unto life , and few there be that finde it . A godly person is a rare jewell ; God dispenceth the life of grace only to his chosen : Christ in the dayes of his flesh raysed not all the dead to life , but onely a few , one now and another then : thus Christ in the day of the Gospell , doth not quicken all , but a few , one here , and another there : the number of them , that professe themselves Christians , is indeed very great , but the number of them in whom Christ lives is very small , the greatest part , like the Angell of the Church of Sardis , having a y name that they live , and yet are dead , the outward forme and shew of Christianity is very frequent , but the life , power and practise very rare . 4. In regard of the sweetnes and pleasantnesse of this life . Christ living in the soule of man is the choysest joy of man , The light ( saith Salomon ) is sweet , and it is a pleasant thing to the eye to behold the Sun ; the light of Christ is sweet to the soule , the beholding of the Sun of righteousnesse living in man is very pleasant unto man ; the heart of old Jacob revived , hearing that his son Joseph lived ; the sence and feeling of Christ living in man , is a sweet and powerfull reviving of the heart of man. Christ is the Prince of peace , and where he lives there is sweet and sure peace . Christ is the Paradise of all comforts , he that enjoyes Christ hath strong consolation ; where Christ liveth , the wounds of the soule are healed , the adversaries of the soule are vanquished , the sinnes of the soule are purged , the stormy tempest of the conscience is appeased , the clouds of sorrow which darkned the soule are dispelled , spirituall liberty is restored , forgivenesse of sin is sealed , sence of Gods love communicated , and the soule graciously reconciled unto God : all other life is bitter and unsavoury as death , in comparison of a holy and gracious life . 5. In regard of that estate and condition , whereinto this life doth exalt and advance man ; Christ living in man makes man a childe of God by adoption , a spirituall freeman , a glorious Conquerour over Satan , himselfe and the world , a living member of that mysticall body whereof Christ is the head , a King and Priest to God , and an heyre of an inheritance incorruptible reserved in the Heavens ; no crowne doth so honour man as his Sanctification ; man is more to be esteemed for his holy walking , then for the highest honour the Earth is able to conferre upon him ; it is not mans naturall , but his new-birth that makes him truly noble ; though holinesse , thorough mens ignorance and profanenesse , be of no esteeme with men , yet is this the prime advancer of man. 6. In regard of that lownesse and basenesse of spirit from which this life doth free man : man in his naturall estate is very basely minded , very dishonourably disposed , like the decreped woman in the Gospell , he is altogether bowed down , and wholy bent to the things which are here below , minding only things earthly , wallowing like a Swine in the dirt and mire of the world , and fleshly lusts ; but when Christ lives in man , when he puts the life of grace into man , he ennobles the heart of man , communicates a heavenly disposition to him , and puts the whole man into a heavenly frame , and sets his heart to seeke the things which are above , he rayseth his heart , his thoughts , his desires to the love , meditation and seeking of things spirituall , as he raysed the body of Lazarus from the grave : hee makes man to looke upon the world , as upon a z thing of nought , to repute all the fullnesse of the Earth as dung and drosse in comparison of Christ , to leave all and follow Christ , as Elisha left his yoakes of Oxen and followed Elijah ; having Christ living in him , he minds Christ , adheres to Christ , pursues and followes after Christ , makes Christ his crown and portion : he hath an a excellent Spirit , like the Spirit of Christ , contemning the glory of the world , as Christ contemned it , with Moses reputing the reproach of Christ , greater riches then the treasures of Aegypt ; despising all the profers and perswasions of the Earth , not regarding all the cominations of the world ; hee chooseth rather with the three children to walke with Christ in the fiery b fornace , then to live without Christ in the choysest earthly pallace . He had rather be nayled with Christ to the crosse , then set with Herod upon the throne . He saith to the men of the world , as Abraham in another case to the King of Sodome ; give me the persons , take thou the substance , give me Christ , take ye the world , give me things heavenly and eternall , take ye things earthly and temporall . He that hath Christ living in him reputes the world as nothing , Christ is both his crowne , joy and portion . 7. In regard of their honourable walking , who have Christ living in them , they c walke in the Spirit , saith the Apostle ; the Spirit moves and guides them to walke according to that rule which the Spirit hath in the word proposed to them , the Spirit makes their hearts within and lives without sutable to that holinesse which the law prescribeth , they walk in the power of the Spirit quickning and assisting them ; in the light of the Spirit directing them ; in the motion of the Spirit exciting them ; and in the operation of the Spirit , enlarging their hearts with the knowledge of God , faith in God , love to God , and with the sence and feeling of Gods goodnesse towards them , and in the testimony and evidence of the Spirit , sealing up the forgivenes of their sins unto them ; as the soule is not idle , but operative in the body , distributing sence , and motion to every member of the body : So the Spirit of Christ , in them , in whom Christ lives , is not idle , but operative , manifesting it selfe in the fruits and effects thereof ; the soule inables man to humane works and services , the Spirit of Christ living in man inables man to spirituall duties and exercises , to shine as a light in the midst of the froward generation among whom hee lives ; to walke as a childe of light , with Zachary and Elizabeth to walke in all the Commandements of God and be blamelesse ; and this is the honour and crowne of a Christians life , to walke as beseemeth the Gospell , to walk worthy of God , and his Christian and holy calling ; he is most honourable who expresseth most holinesse in his conversation . 8. In regard of the terme whereunto they live , who have Christ living in them ; carnall men who are aliens to the life of God and Christ , live to a very low , ignoble and base terme , they live to the world , minding and intending the world , conforming themselves to the example , custome and fashion of the world , they serve d Mammon and not God ; to this they live as servants to the Master whom they serve : they live unto themselves and their owne lusts , walking after their owne imaginations , proposing their owne by and base ends , doing all things for themselves , for their owne profit , pleasure and applause , they serve their e owne belly , and not the Lord Jesus ; they live to Satan , not doing the will of God , but the f lust of the Divell , as Christ speakes , and this is the shame and dishouour of the life of man , to live to live to such low , by and base ends as these ; but they who have Christ living in them , doe live unto God , intending God , making God and his prayse , the supreame end of their living ; as a wife liveth to her husband , bringing forth children to her husband ; a vine liveth to the Master of the vineyard , bringing forth his fruite to him ; and a flocke liveth to him that is the Master of the flocke , yeelding all their encrease to him that ownes them : thus these men live to God , bringing forth all their fruit and encrease to God : Whether we live ( saith the Apostle ) we live g unto the Lord , or whether wee die we die unto the Lord , whither we live therefore or die we are the Lords : They live unto the Lord , 1. Acknowledging themselves not to be their owne , or under their owne power , but to be Christs as his proper and peculiar people . 2. By receiving all their direction from Christ , and not walking after their owne imagination , taking Christs word , as the Israelites did the fiery pillar , and the wise men the starre , to conduct them in all their goings . 3. By surrendring themselves up to Christ , to doe his and nor their owne will ; as servants to doe the will of the Master with whom they are entred into covenant . 4. By making Christ their refuge , flying to him in their distresses , as servants to their Masters . 5. By minding Christ , and intending his glory in all that they doe , even to the very end of their life , preferring Christs honour above their owne welfare , being willing to abase themselves , that they may exalt Christ : and as they live to Christ , so they dye to Christ , acknowledging him to have the power of death in his hand , submitting with patience to the decree of Christ , touching both time and manner of their dissolution , being willing to glorifie Christ by their death , resigning themselves wholy into the hands of Christ , when the houre of death comes upon them . It is the earnest desire and unfained indeavour of all gracious persons , both in life and death , to make the name of Christ glorious ; looking beyond themselves to God and Christ Jesus in all their doings and sufferings . As they are endowed with noble principles within , in their inward man , so they have honourable ends without , in their externall worke : as their life is originally from Christ ; so their motion is to Christ , he is the prime object of their intendment , as they have their use from him , so they live unto him ; and this is the honour of the life of a Christian , to live to Christ . What is the honour of a wives life ? but to live to her husband , and not to strangers : What is the honour of a servants life ? but to live to his Master in the faithfull discharge of his office . And what is the honour of a Christians life ? but to live to Christ , and not to his owne corrupt affections ; doubtlesse every mans life is more or lesse honourable and glorious , as hee lives more or lesse to God and the Lord Jesus : And thus it appeares that their life in whom Christ lives , is of the lives of all people , the most excellent and honourable : Their life is glorious in prosperity , by walking humbly in the midst of their abundance ; in adversity , by walking patiently in all their sufferings : In temptation , by walking beleevingly , resting upon God with a firme and sure confidence ; In opposition , by walking couragiously , holding fast their profession of Christ Jesus : In losses , by walking joyfully , knowing they have an abiding substance in Heaven ; In all estates and conditions , by walking holily and circumspectly , shining like the light more and more to the day of their perfection . CHAP. XXIIII . BUt if their life in whom Christ lives , be of all lives the most honourable and glorious ; how cometh it to passe that such people as live this life are often in outward appearance of all others the most ignominious and dishonourable . I answer it so comes to passe . 1. By reason of the secrecy and spirituality of their life : their life is a hidden life , it is hid with h Christ in God , saith the Apostle , as the life of the branch in the winter is hidden in the root , and hath little appearance in the branch ; thus the glory of a Christians life , is hidden in God , the outward splendour and beauty thereof , many times appeares not ; Beloved ( saith S. John ) now we are the sonnes of God , we have now a very blessed and glorious life with God ; but it doth not yet i appeare what we shall be , but we know that when he shall appeare we shall be like him ; the flower hath a glorious life surpassing Salomon in all his royalty , yet in the winter , it is hidden under the Earth , but when the vernall Sun appeares , then the flower appeares in her beauty ; thus when Christ who is our life shall appeare , then shall we appeare with him in glory , though our life be now hidden in obscurity . 2. This comes to passe thorough the ignorance of carnall men ; the blind man sees not the glory of the Sun , the carnall man by reason of his spirituall blindnesse , sees not the glory of a Christians life . Christ had meat and drinke which the Disciples knew not , the true Christian hath a life , and in that life an honour , and a glory which the carnall man discernes not ; The naturall man ( saith S. Paul ) receiveth k not the things of the Spirit of God , they are foolishnesse unto him , neither can he know them , because they are spiritually discerned : carnall men thorough their ignorance repute that the foulest shame of man , which is indeed the choysest glory of man ; holinesse the speciall workmanship of the Spirit of God upon man , the brightest starre shining in the firmament of mans soule , the richest and most orient pearle in the Cabinet of mans heart , is looked on , and censured by corrupt and carnall man , as the only disgrace and shame of man ; speaking l evill ( as S. Peter saith ) of the things which they understand not . 3. It so comes to passe thorough the disgrace and reproach which is cast upon them that live the life of grace : holinesse hath ever beene cumbred with the foulest traducements . Scandalous mouths have ever beene most shamefully open against such as have been most holy in their conversation ; the best men have ever had the worst report . Christ surpassed all in holinesse as the Sunne the candle in brightnesse , and who ever was equall to him in reproaches , they said of him that he was a friend of m Publicans and sinners , that he had a Divell , was madd , and that by Belzebub the Prince of the Divels he cast out Divels ; and Christ f●re-told his Disciples that men should revile them and persecute them , and say all n manner of evill saying against them falsly for his sake : It is not some , but all manner of evill saying , which is heaped upon Gods children ; the wayes and workers of godlinesse are l●aden with innumerable reproaches , as the smoake out of the bottomlesse pit in the Revelation did darken the o Sunne and the aire ; so doe the smoaky scandals of carnall men , whose throate is an open Sepulcher , obscure and darken the names , persons and lives of Gods servants ; hee that departs from iniquity making himselfe a prey , as the Prophet of old spake , a prey to the thoughts of men secretly to censure him , a prey to the hands of men to oppresse him , and a prey to the tongues of men to traduce him , and the honour and glory of the lives of Gods children is much obscured thorough the scandals which alwayes are cast upon them . 4. This likewise comes to passe thorough some corruption yet remaining in Gods children ; thorough some failings wherewith they are sometimes over-taken ; though Christ live in them , yet they are not so full of life , but that there is some sinne , like a disease , or evill humour in a living body , abiding in them , they have an Esau as well as a Jaacob in their wombe , some tares of sinne growing with the wheate of grace in the field of their hearts ; they carry a p pricke of imbred corruption in their flesh , and this lusteth against the spirit , against their regenerate part , as the Amalekites fought against Joshuah , and sometimes it foiles them , as they sometime prevailed over Joshuah ; and as an inward evill humour sometimes breakes out into an open ulcer , so doth this hidden and remaining corruption , sometimes vent and shew it selfe in some open fayling , as in Job , David , Jeremy , Peter , and the choysest of Gods servants ; and as one ulcer doth much obscure the beauty of the face , so one failing doth much ecclipse and darken the glory of the conversation of Gods children ; if a childe of God keepe not himselfe q unspotted of the world , if hee faile but a little , the world will blot and blaze his name all over , if they espye but a little spot now and then in him , they will report and proclaime him as one that is leprous all over . 5. This also commeth thus to passe , thorough mens misprision and mis-interpretation of the wayes and workes of Gods children : Their eyes are blood shot , they behold the doings of Gods servants in a false glasse , and they appeare unto them in contrary colours , and as Hanuns servants misinterpreted Davids r kindnesse , and handled his men as spies , who were sent as comforters ; thus they misinterpret the doings of the righteous and censure their knowledge as errour , their piety as hypocrisie , their zeale as frensie , their attendance on Gods ordinances as idlenesse , their sacred meetings as confederacies and combinations , their workes of mercy as workes of ostentation and vain-glory ; such as are farthest from sincerity , and the greatest deceivers , are most ready to charge hypocrisie upon others ; such as are least industrious to examine their owne hearts are usually the severest censurers of other mens lives , and thus they change the cleare and shining day of a godly mans life , into an obscure and darke night , calling evill good , and good evill , putting light for darkenesse and darkenesse for light , as wee may see in David , Paul and others . 6. This likewise is so , by reason of the base out-side of Gods children : They in whom Christ lives are for the most part of low estate and slender reputation in the eye of the world , Christ at first was borne of a Virgin , espoused to a Carpenter , her condition no way conspicuous and glorious in the eyes of men , and Christ is now for the most part formed againe in the hearts of men , farre from all externall pomp and glory , God having chosen poore things and base things , and things which are not , to confound the things which are , and the poore ( saith Christ ) receive the Gospell , and blessed is hee that is not offended in mee , that doth not stumble and take offence at mee , by reason of the low and slender estate of them that receive and imbrace me preached in the Gospell . And the Prophet hath told us long since that Gods people are an afflicted poore people ; and this doth much obscure the honourablenesse of their life , in the eye of the world , who usually judge nothing excellent and honourable , but that which is externally pompous and glorious , as wee see by experience both in Christ and his members , Mat. 13.55 . Ioh. 2.1 , 2 , 3 , 4. Ioh. 7.48 , 49. 7. Lastly , thus it likewise commeth to passe , thorough the manifold afflictions which attend the righteous ; they in whom Christ lives are hated of the world , persecuted by the men of the Earth and pursued with many troubles , walking like the Israelites thorough the red Sea of many afflictions , destitute , afflicted , tormented in Sheepes and Goates-skinnes , in Caves and in Dennes ; Killed all the day long , and accounted as Sheepe for the slaughter , as the Psalmist speakes , and these afflictions are a great darkning of the glory of their life in the eyes of the World , as the cloudes darken the Sunne in the eyes of men , continuing in it selfe bright and beautifull . CHAP. XXV . DOth Christ live in the soules of Gods children ? then the life of Gods children is of all the lives of men , the most ioyfull and cheerfull , the most pleasant and comfortable . The Sunne is the joy and comfort of the world ; Christ the Sunne of Righteousnesse is the glory , joy and comfort of the soule : The more fully and powerfully Christ liveth in man , the greater is the joy of man ; Christs comming unto man is tydings of great joy , Behold ( said the Angell ) I bring you good tydings of great ioy , which shall be unto all people , for unto you is borne this day in the City of David a Saviour , which is Christ the Lord. This is great joy for the Author , matter , quality , quantity and duration of it : All joy is but heavinesse to the having of Christ living in us , purging our corruptions , pardoning our offences , filling us with all heavenly blessings , and sweetly and powerfully ruling over us : The comming of the Arke ministred such joy to Israel , that they gave a shout , which made the earth to ring ; how much more doth the comming of Christ in the Gospell , and ministration of spirituall life to Gods chosen , make them joyous and comfortable , witnesse the men of Samaria , of whom it is recorded , that upon Philips preaching the Gospell to them , the ejection of Satan , and consequently Christs beginning to live within them , there was great joy in that City : And all joy and gladnesse doth indeed accompany Christs living in man. 1. Where Christ lives , there is the joy of life , of spirituall life , of the life of God , a life in respect whereof all other life is but death ; and therefore as the Father of the Prodigall said to his servants , bring hither the fatted Calfe and kill it , and let us eat and be merry , for this my Sonne was dead and is alive , he was lost and is found . Thus the man in whom Christ lives , hath great cause to be merry , because his soule was dead and is alive , was lost and is found 2. Where Christ lives , there is ioy of Light. The Sunne fils the aire with temporall light ; Christ fils the soule with spirituall light , with all knowledge and wisedome , and spirituall understanding : And as the beholding of the Starre filled the wise men with exceeding great ioy ; so doth the shining of Christ into the soule of man fill man with great joy and rejoycing . 3. Where Christ lives , there is the ioy of liberty ; Christ restoring life to Lazarus set him free from the grave , and from the fellowship of the dead , his eyes were free to see , his eares to heare , his tongue to speake , his hands to worke , and his feet to walke ; Christ living in man makes man free from the death of sinne , from carnall fellowship with them that are dead in sinne ; he makes him free in his understanding to know God , in his thoughts to meditate upon God , in his memory to remember God , and in his affections to beleeve in God , to love God , and to walke in the wayes of God ; And this liberty ministers to the soule as great a cause of rejoycing , as ever Israel conceived upon their freedome from the Egyptians . 4. Where Christ lives , there is the ioy of victory . When David came into the Israelitish army he gave them victory over Goliah and all the Philistines , they all fled ; when Christ comes into , and lives in the soule of man , he overcomes Satan , he dissolves his workes , he casts that strong man out , he subdues all the corruptions that are in man : They that are Christs ( saith Saint Paul ) have crucified the flesh with the affections and lusts ; they have gotten a blessed and honourable victory over Satan , themselves , and the world ; a victory ministring to them greater cause of rejoycing , then Israel had , when they gave a shout for their victory over the Philistines . 5. Where Christ lives , there is the ioy of regeneration , adoption and sanctification Christ makes us the sonnes and daughters of God , the friends and lovers of God , who were aliens and enemies to God ; he makes us cleane who were defiled ; he abolisheth the character and stamp of Satan , and engraves the Image of God on our soules ; he like a refiners fire , and fullers sope , puts away the spot and drosse of our sinne , purifying and purging us as gold and silver , that we may offer to the Lord an offering of righteousnesse : And this affords us matter of greater rejoycing then Naaman had upon his being cleansed from his leprosie in Jordan : Reioyce not in this ( saith Christ ) that the spirits are made subiect unto you , but rather reioyce in this , that your names are written in Heaven , that you have a name with God , that you are by adoption the children of God , that you are sanctified and cleansed from your sinnes : The worke of holinesse ministers more joy to Gods servants , then the gift of working miracles ; there is more comfort ariseth from the subiugation of our corrupt affections , then from having all the world put under us . 6. Where Christ lives there is the ioy of riches , he cannot be poore and miserable that hath Christ living in him , Christ is unsearchable riches , as Gideon said of Ephraim the gleanings of Ephraim are better then the vintage of Abiez●r : so the gleanings , the smallest gatherings of Christ , are better then the vintage , then the greatest abundance of the world . Christs spirituall gifts and graces are the choisest of all riches ; all the riches of the world are but straw and stubble to this pearle ; he that hath this hath cause of holy glorying & rejoycing in his wealth , as the Merchant in the Parable had joy upon the finding of the precious pearle : The rich man in Saint Luke having pulled downe his barnes , builded them greater , and filled them with worldly store , bid his soule ( though upon weake grounds ) eat , drinke and be merry , because he had goods enough laid up for many yeares . The man that hath pulled downe his lusts , new built his heart , and received Christ to live and dwell there , may upon better grounds bid his soule eat , drink and be merry ; for having Christ he hath a full and an abiding substance , he hath treasure enough for ever . 7. Where Christ lives , there is the ioy of peace , reconciliation , and sweet communion ; he brings us nigh to God , as Joseph brought his brethren nigh to Pharaoh ; he makes God a father and friend to us ; he causeth the face of God to shine upon us more comfortably then Sunne , and filleth us with that peace which passeth all understanding , and thus he makes the life of them in whom he lives a very sweet and pleasant life , a life of choisest comforts , a life for delights , surpassing the lives of rich men , Nobles , Conquerours , and all pleasure-hunters , as the Paradise doth surpasse the wildernesse , and the glorious Sunne the rotten gloe-worme . But you will say if their life in whom Christ lives , be such a sweet and pleasant , such a joyous and comfortable life , whence is it that many of them in whom Christ lives , are so sad and sorrowfull , and of all others many times in outward appearance the most uncomfortable livers ? I answer , the sorrow and sadnesse of them in whom Christ lives ariseth : 1. From the corruption which yet remaines in them : Diseases in the body though they doe not destroy the body , yet they now and then abate and hinder the comfort of bodily life : Clouds in the aire though they doe not abolish the Sunne , yet they hinder the light of the Sunne , and darken the aire . Thus corruption in them that live the life of grace , though they doe not destroy and abolish this holy life , yet they many times abate the comfort of it , obscure and darken Christs living in man , and untill they are overcome and dispelled , they minister occasion of sorrow and sadnesse to the soules of Gods children , causing them with David to complaine of them as of a heavy burthen ; and with Paul to cry out , O miserable man that I am , who shall deliver me from this body of death . Where Christ lives there is joy , because the life of grace hath there an inchoation ; there is sorrow , because sinne hath not yet it 's compleate dissolution , and perfect buriall . Israel had joy in their victory over the land of Canaan ; they had sorrow , because some Canaanites yet remained among them : The children of God have much joy from their spirituall conquest , though somewhat sadded by their fleshly oppositions . 2. This ariseth from some particular aberrations of Gods children , of which they are sometime guilty ; sometimes they step aside from Gods way , their hearts hang loose , and cleave not close to God , Satan gets an advantage against them , and foiles them ; and as so ●e great fall takes away the sence and comfort of bodily life for the present : Thus Gods children through some fall doe lose the comfort of Christ living in them , and are very sorrowfull , as a man whose bones are broken . 3. This ariseth from some violent assault of Satan , God lets him loose upon them , to buffet them for their humiliation for sinne past , or for excitation from security for the present , or for prevention for the time to come , and while this temptation lasteth , the joy of their spirituall life is eclipsed , as the joy of a rich man is darkened , while his house is besieged ; the joy of a City is disturbed , while the siege against it lasteth ; and as the joy of the Merchant in his rich treasure ceaseth , while the violent storme continueth : Though Gods children have a rich treasure of grace , a blessed portion of spirituall wealth within them ; yet the joy hereof is much abated for the present , by reason of Satans violent temptation ; Gods children through the force and fury of the assault of Satan , are somtimes disabled to make a comfortable use of the gifts they have received . 4. This ariseth from the sinfulnesse and great impieties which they see in others among whom they live . The Lords people have matter of sorrow and humiliation ministred to them , not onely from their owne sinnes , but also from the sins of other people ; they see the name of God is dishonoured , the Christian profession is disgraced , the mouth of the common adversary is opened , the welfare of the Church is hazarded , the removall of the Gospell is threatened , and many punishments are inflicted , by the exorbitancies of many living within the Pale of the Church , and for this they are much grieved and very deeply humbled ; their righteous soule with Lot is vexed from day to day with their unlawfull deeds , in seeing and hearing ; and their eyes with David gush out with rivers of teares , because men keep not the Law of God ; and with the marked ones in Ezekiel , they sigh and cry for all the abominations which are done in the Family , City , Congregation , and Kingdome whereof they are members ; they are unworthy the name of Christians , who sorrow not for other mens impieties . 5. This ariseth from their prevision , preconsideration , and foresight of future calamities . Noah foresaw the comming of the floud , and prepared an Arke ; Joseph foresaw the comming of the famine , and accordingly made preparation ; the skilfull Mariners foresee the storme , and betake themselves unto the haven ; The wise man ( saith Solomon ) foreseeth the evill , and hideth himselfe , humbleth himselfe , addresseth himselfe to God , makes his peace with God , and hides himselfe with the Lord : Be mercifull unto me , O God , be mercifull unto me ( saith the Psalmist ) for my soule trusteth in thee , yea in the shadow of thy wings will I hide my selfe untill these calamities be over-past . He saw the rage of the adversary against him , their intendment of evill to him , their conspiracy and determination to take his life from him , he saw the absence of all humane help to assist him ; and therefore he makes his petition unto God , humbles himselfe before him ; and as the chickens betake themselves to the wings of the Hen , to hide them from the tempest , raine , wind and cold comming upon them : So did the Psalmist betake himselfe to the Lord , to the wisedome , power , truth , and goodnesse of God , as to the wings of protection ; the clearer discerning men have of incumbent evils , the more effectually they apply themselves to God for future refuge ; Mens ignorance and inconsideratenesse of future judgements , makes them obstinate in present impieties , taking no notice of the evill of sinne , untill the evill of punishment come upon them : The simple ( saith Solomon ) passe on , and are punished ; but good men whose soules are sanctified , whose eyes are opened , see the raine of Gods displeasure afar off in the clouds , and hide themselves from it . Elijah , seeing a little cloud arising out of the Sea like a mans hand , bid his servant goe up and say to Ahab , prepare thy charet , and get thee downe that the raine stop thee not , and Ahab rode and went to Jezreel . The children of God discerning the wrath of God afar off , when it is but a little , even in the first appearance , prepare themselves by prayers and teares , confession , contrition , and humiliation , and make all hast to draw nigh to God , that they may be safe with the Lord , when the cloud of Gods anger shall raine upon the earth . When I heard ( saith Habakuk ) the threatenings of the Lord , the dreadfull judgements , the great destruction , and grievous desolation which God had appointed to bring upon the people , what then ? how was he affected with the hearing of this : My belly ( saith he ) trembled , my lips quivered at the voice , rottennesse entred into my bones , and I trembled in my selfe , that I might rest in the day of trouble , when he commeth up unto the people he will invade them with his troupes . Here is a declaration of his great sorrow and humiliation at the hearing and foreseeing of a judgement yet to come ; and here is the reason why he did it , and the fruit arising from it , even rest in the day of trouble , sweet and sure acquiescence in God , gracious and mighty protection under God , when the trouble foreseene should come . Although the fig-tree shall not blossome , neither shall fruit be in the vines , the labour of the Olive shall faile , and the fields shall yeeld no meat , the flocke shall be cut off from the fold , and there shall be no heard in the stals : There is the great desolation and devastation of the land , all this notwithstanding the Prophet having humbled himselfe , is confident of comfort in this great distresse : Yet ( saith he ) I will reioyce in the Lord , I will ioy in the God of my salvation ; the Lord is my strength , my helper , my shield , my comforter ; he shall make my feet like Hinds feet , and he will make me to walke upon mine high places , making me secure and safe , comfortable and cheerfull in the day of trouble . Unfained humiliation in the dayes of peace ministers great comfort and confidence in the houre of distresse . He that sees the evill afar off , and is humbled , shall have comfort when the evill commeth . 6. This ariseth from the distresse which Gods children see upon the Church of Christ ; they say not of the Church as Cain did of Ab● , am I my brothers , am I the Churches Keeper ? they answer not the Church complaining in her afflictions , as sometimes the Priests and Elders answered Judas in his anguish , what is that to us , see thou to that ; but Gods children have a sympathy and fellow-feeling of the troubles of their brethren ; they are not of their number who are at ease in Sion , eating the Calfes of the stall , drinking their wine in bowles , &c. but are not grieved for the affliction of Joseph : But they like the members in the body naturall , if one member suffer all the members suffer with it ; weeping with them that weep ; remembring them that are in bonds , us bound with them , and them which suffer adversity , as being themselves in the body . Such is their love to the Church of Christ , such is their desire after , and pleasure in the Churches welfare ; such is their coniunction with the Church , and their apprehension of the estate of the Church , that the Churches miseries are their sorrowes . CHAP. XXVI . THe consideration of Christs living in all Gods children , may give us just occasion to examine our selves , and to get good and cleare evidence of Christs living in our soules . This is the crowne and comfort of a Christian to have Christ living in him : The more we are assured of this , the more sweet and comfortable will the meditation of Christ be unto us , and the greater our courage against all opposing powers , and the more cheerfull shall we be in Christs service . And this we shall discerne . 1. By the purity of our conversation . The order of our life without is sutable to the root and Principle of our life within ; he that hath a humane soule , and life within him , doth outwardly walke , speake , and worke as a man ; he that hath Christ living in him , converseth , walketh , worketh , doth all things outwardly as a Christian , conformeth himselfe to Christ , is acted , moved and guided by Christ living in him , as the body is moved and guided by the soule living in the same : Christ living in him , writes his Law in his heart , new moulds , new fashions and frames his whole man , and makes it sutable to the Law , causing him to be holy in all manner of conversation as he that hath called him is holy , making him alive to God ; receiving all his direction from God , to be wholly subject unto Gods will , totally devoted to Gods service , to doe every thing for God , and to intend God above himselfe , or any thing else ; as Christ in the dayes of his flesh did all according to the Commandement his Father gave him , he sought not his owne but his Fathers honour . Thus he in whom Christ lives , makes Gods word the rule that guides him , he seekes God and not himselfe , he purifieth himselfe as Christ is pure , and strives what in him lies , that he may approve himselfe to God by walking humbly and holily with God. 2. By mans invinciblenesse . He that hath Christ living in him is very victorious , even as Christ is victorious , Christ is his life , and as Christ is invincible , so is the life of Christ in them that are his , sinne and Satan may now and then foile them , but can never extinguish the life of grace in them ; because Christ who liveth in them is stronger then all that doth oppose them . Ye are of God ( saith Saint John ) endowed with the life of God , and have overcome , because greater is he that is in you then he that is in the world Christ living in his children , is greater then Satan who lives in carnall men , and therefore they are invincible . We know ( saith the same Apostle ) that whosoever is borne of God sinneth not , is not under the power of sinne , gives no allowance to sinne , makes not a trade of sinne ; but he that is begotten of God keepeth himselfe , and that wicked one toucheth him not , he keepeth himselfe ; that which is proper unto God , is transferred to the children of God , and they are said to keep themselves who indeed are kept of God , being kept ( as Saint Peter saith ) through the power of God unto salvation , having Christ living in them , the whole armour of God put upon them , the gifts of the Spirit communicated to them , giving themselves to the study and practise of godlinesse , and being frequent and fervent in holy and humble supplication unto God , they are kept that the evill one doth not touch them , his temptations are resisted , he cannot extinguish the life of Christ in them , in all assaults , afflictions , temptations , and tryals , they are more then Conquerours through Christ loving them , and living in them ; Christ sustaines them in the deluge of affliction , as the Arke sustained Noah in the deluge of waters : And though they sometimes slip through the infirmity of the flesh , yet they grieve under the burthen of their corruption , they are displeased with themselves , they depart not from the feare of the Lord , they recover and revive , they prevaile as Joshuah over the Amalekites , they grow stronger and stronger like the house of David , they goe forward like Israel in the way to Canaan , from strength to strength , untill they appeare before the Lord in Sion , they shine more and more , like the light unto the day of perfection ; The longer Christ liveth in them , the more perfection of life is ministred to them . 3. By mans preserving and keeping himselfe from sin , and from the world . Life preserves the body from putrefaction , when the life is gone the body putrifies and rots ; but whiles life is strong and vigorous in the body , the body is fresh and comely ; Man without Christ doth putrifie and rot in sinne , he growes worse and worse ; but Christ living in man , he is preserved from sinne , sinne doth not reigne over him ; they that are Christs have crucified the flesh with the affections and dusts , their soules are purified by Christ as the gold by the refiners fire , and the cloath by the Fullers soape ; they are kept by Christ as the Garden by the dresser , as the house by the dweller ; they are purged from sinne as the aire is purged from clouds and vapors by the wind and Sun ; they are washed and sanctified in the name of the Lord Jesus , and by the Spirit of our God. Christ communicates spirituall health , and heavenly beauty to their soules , he purifies them to be a peculiar people to himselfe , he makes them shine as lights , he will not suffer sinne to remaine like a mortall wound or loathsome ulcer upon them ; but he ministers spirituall healing to them by the wings of his ordinances outwardly , and of his grace inwardly . Secondly , they in whom Christ lives are preserved from the world ; life inables man to lift up his body from the earth , to tread upon it with his foot ; they in whom Christ lives have their conversation in Heaven , they mind the things which are above , where Christ sitteth at the right hand of God , they first seeke the kingdome of God , and the righteousnesse thereof : This is the fountaine after whose waters they thirst , the Sunne in whose light they rejoyce , the treasure with which they desire to be enriched , the thing which they desire suites with the quality and nature of their life ; Christ living in them , they chiefly desire the things of Christ , their hearts and thoughts are taken off from the world , they prize it as a thing which is not , they undervalue it as dung and drosse in comparison of Christ , and the things of Christ ; and they use it as if they used it not , Like Gideons three hundred men , they lap a little , but bow not downe to these waters ; Christ doth marvellously innoble their disposition in whom he lives , he will not suffer them to be carnally affected , nor worldly minded . The world is crucified to that man in whom Christ liveth . 4. By mans oppugning and expelling out of himselfe whatsoever is contrary to Christ . It is the property of life to expell what is contrary to it , whatsoever doth oppose or prejudice it : The life of nature labours to the utmost the expulsion of diseases tending to the dissolution of nature , and the life of grace , or Christ living in man expels what is contrary to Christ , and to the life and worke of grace . Such a man is sicke of the least sinne , he complaines of it , he strives against it , the Law of his mind strives against the Law of his members ; as Jacob strove against Esau : so doth the spirituall part in him strive against the carnall and fleshly part ; and as the living fountaine strives against , and works out the mud which fals into it , so doth he that hath Christ living in him , worke out the vaine thoughts which fall into his mind , and the carnall lusts which rise in his soule , and is never at rest untill he hath cleared himselfe of them ; as Sarah was at no rest untill she had freed her house of the bond-woman , and her sonne . Nothing is so displeasing to him that lives the life of grace as that which displeaseth Christ , his choisest care is to keep his heart a cleane house for Christ to dwell in , and to make his soule the plenary possession of Christ , that Christ may dwell and reigne alone there ; he allowes himselfe in no sinne , as a chaste wife allowes of no strange lover in her heart ; his soule is entire with Christ , hating what Christ hateth , loving what Christ loveth , expelling daily more and more whatsoever doth oppose Christs kingdome within him ; he is as impatient of sinne in his soule , as of a moate in his eye , as a loyall Subject of a traitor in his house , as a King of a forraine enemy in his Kingdome . If sinne doe but once beginne to shew it selfe , he raiseth all his forces to drive it out , and is at no peace untill he hath emptied himselfe thereof . 5. By mans assuming and taking to himselfe that which is most sutable , and best agreeing with Christ. Every life drawes unto it selfe that which is most sutable , and most agreeable thereunto , on that it feeds , with that it is maintained , and therein it delights . Thus he that hath Christ living in him takes unto himselfe that which suites and agrees with Christ , in this he delights , on this his soule feeds : As his life is a spirituall life , so he drawes to himselfe spirituall food , and exerciseth himselfe in spirituall duties ; he desires like a new borne babe the sincere milke of the word , as his food , and to dwell in the house of the Lord , as in the banquetting house of his soule , where the ordinances of God are unto him , as a feast of marrow and of fat things , and of wines well refined upon the Lees : Nothing so fits and suites with the soule where Christ lives , as the word , and other ordinances of Christ ; therefore such men desire this as their appointed food , pant after this as the chased Hart after the water-brooks , and long for it as the dry ground doth thirst for waters : This is the food which maintaines the life of grace in their soules ; this is that wherein their life delights it selfe as in its proper element ; this is sweeter then the honey or the honey-combe ; this is better then thousands of gold and silver ; he hides it in his heart as good seed in good ground ; he suffers it to worke upon him , as fire upon the mettall , purifying him , and working a gracious change within him ; he exerciseth himselfe in duties of godlinesse , he takes upon him Christs yoake , applies himselfe to Christs precept , walks in all the ordinances of Christ ; he lives not to himselfe , but to the Lord ; he delights himselfe in the meditation of Christ ; the doing of Christs will is his meat and drinke , and thus drawing to himselfe what is most sutable and agreeable , most pleasant and delightfull unto Christ , he makes it manifest that he lives by Christ living in him . 6. By mans feeding , nourishing , and strengthening himselfe by the ordinances of Christ . The living man in whom is life and health doth not onely eat , but gathers strength by his eating : The man in whom Christ lives , doth not onely use the meanes of grace , but is perfected in grace by them : Many there are who are frequent in the use of Gods ordinances , and yet for want of spirituall life , and an inward gracious digestive faculty , they are as a man in an Atrophy , that eats much , and yet is leane and meager , as if he had eat nothing ; Like the leane Kine in Pharaohs dreame , that eat up the fat , and yet were as leane and ill-favoured , as if they had not eaten at all , of whom Saint Paul saith , they are alwayes learning , and yet never come to the knowledge of the truth ; but they in whom Christ lives , doe thrive by use of Gods ordinances ; they grow in grace , as a childe by the mothers milke , as a field by the dew ; they increase in knowledge , as a Scholler in learning ; they waxe strong in saith , as a Tree in roots ; they grow fervent in love , as a fire in heate by the multiplication of wood ; they abound and are full of goodnesse , as a Tree planted by the waters side , is greene and flourishing , and full of fruit ; and this is a comfortable argument and evidence of Christ living in us , when we thrive by the meanes of grace , and are filled with all those fruits of righteousnesse which are to the praise and glory of God in the day of Christ Jesus . 7. By the sweetnesse of Christ to the soule of man. Life is sweet to the living , Christ is more sweet to them in whom he lives ; honours are sweet to the ambitious , pleasures to the voluptuous , and wealth to the covetous ; but Christ surpasseth all sweetnesse to them that are true Christians : As the Apple tree among the trees of the wood ( saith the Spouse ) so is my Beloved among the sonnes ; I sate downe under his shadow with great delight , and his fruit was sweet to my tast . All the fruits of Christs Prophecye , Priesthood , and Kingdome , his death , resurrection , and all the benefits of them communicated to the Spouse by the Gospell , on which she feedeth by faith , to the revivement and refreshing of her soule , are very sweet unto her . Christ is all sweetnesse to true beleevers ; the knoweledge of Christ is sweet to their understandings , as the light is sweet unto the eye ; the meditation of Christ is sweet to their imagination , as the meditation of the husband is sweet unto the wife ; the love of Christ is sweet unto their soules , as the wine is sweet unto the palate : The word of Christ is sweet unto their eares , as a joyfull sound , his mouth is sweet and altogether lovely : The presence of Christ is sweet unto them , as the presence of the bridegroome unto the bride : The Spouse affirmes of him , that his cheekes are as a bed of spices , as sweet flowers , and his lips like Lillies dropping sweet myrrh , declaring the surpassing sweetnesse , which beleeving and holy soules doe find in Christs manifestation of himselfe , and in the gifts and comforts which he communicates to them by the Gospell . The more cleare and strong , sweet and comfortable apprehensions we have of Christ , the greater is our assurance of Christs living in us . 8. By the spirituall warmth and heavenly heate which man hath within him . Heate is an evidence of life , Christ warmes the soule where he lives ; they that have Christ living in them , are not like David in another case , having many cloathes and no heate , much meanes of grace and no spirituall warmth ; they are not like Hoseah's Cake halfe baked , nor like the Laodicean Angell neither hot nor cold ; but as the flesh of the Shunamites childe waxed warme when the Prophet spread himselfe upon him : Thus their hearts in whom Christ liveth are heated , and warmed by the labour of the Prophet , by the Ministers opening and applying the word of life unto them , their hearts burne within them , with indignation against sinne , with love to God , and with zeale for God : The word is like fire in their bones , the whole man is set in a holy flame , they are baptized with the Holy-Ghost and with fire : The Holy-Ghost like fire enlightening and purging their soules , and warming them with holy and fervent love , making them fervent in prayer , and burning in spirit serving the Lord. All the duties they performe have a sacred fire mixed with them , a holy heate put into them , as the sacrifice under the Law was off●red up with fire : Thus their whole service is no dead carkasse without fire , but a burnt offering unto the Lord , they doe all in love to God , and in zeale for God ; holy men like Eliah , in their hearing , prayer , meditation , are carried in a fiery chariot ; their religious exercises kindle a fire in them , which burnes up their corruption like stubble , purifies their soules like silver , and puts their heart into a very sweet and gracious temper ; lukewarmnesse is farre from them that are enlivened by Christ Jesus ; Man 's deadnesse in the duties of godlinesse argues mans alienation from the life of Christ ; Man 's zeale for Christ is proportionable to the measure of life received from Christ ; he doth in vaine assume the name of a Christian , who joynes not zeale to his profession : For as to him that desired to know what manner of man Basill was , there was presented in a dreame a pillar of fire , with this Motto , talis est Basilius , such a one is Basill , and such in deed in some measure may be the Motto of every true Christian , because he that is enlivened by Christ , and hath his whole dependance upon Christ , and graciously filled by Christs ministrations , he must of necessity have his thoughts taken up with Christ , and his heart burning with zeale for Christ . 9. By the price which man doth put upon Christ . Life is valued at a high rate , above all the residue of mans temporall possessions : The Devill could say , skin for skin , and all that a man hath will he give for his life . Christ to them , in whom he lives , is more deare then temporall life ; he is the choisest of all their possessions ; as the people esteemed David , so they esteeme Christ better then all their thousands , whether honours , riches , liberty , life , or whatsoever else ; he is to them in respect of all things else , as the Apple Tree among the Trees of the wood , as the Prince among the beggars , as the Sunne among the gloe-wormes , as the jewell among the drosse : Man that hath Christ living in him , so prizeth him , that he will sell all to enjoy him , as the Merchant did for the precious pearle , he will leave all to keep communion with him , as the bride to keep her fellowship with the bridegroome ; Christ is to his apprehension the fairest of ten thousand , the Paradise wherein he is delighted , the crowne with which he is honoured , and the fountaine in whom his soule finds all satisfaction . 10. By mans care to keepe Christ . Man is very carefull to preserve his life , he contendeth much to maintaine this , he will part with any thing rather then with his life . In like manner , a man that hath Christ living in him is very carefull to keep Christ ; he will endure any hardnesse rather th●n be deprived of Christ ; he will lose his goods , his credit , his liberty , and his life rather then lose Christ ; because Christ is the life of his life , Christ is the rocke on whom he builds , the root by whom he lives , the royall Roabe with which he is cloathed , the precious pearle in which lies all his riches , the Paradise wherein grow all his comforts , the friend in whom he chiefly delighteth , and the husband with whom his soule is joyned in everlasting wedlocke ; and therefore his greatest care is to keep Christ , he layes hold on Christ , as the woman of Shunem upon the Prophet , and will not be thrust away , as Joah on the Hornes of the Altar , and will rather dye then leave his holdfast on Christ ; he resolves to be with Christ , as Ittai with David , whether in life or in death , whatsoever be his estate : Nothing is sweet and deare to him as Christ is , and therefore strives by prayer , hearing , conference , meditation , holy and humble walking , and the use of all holy meanes to keep Christ , neither losse nor gaine , threatnings nor perswasions , peace nor trouble , life nor death , can worke him to a desertion of Christ . And in these particulars as in so many lively characters may we discerne the living of Christ in us . CHAP. XXVII . AS Christ lives in all Gods children , so let all that professe Christ , and call God Father , see and discerne Christ living in them . This is the crowne and comfort of a Christian to have Christ living in him , and without this he hath but the naked and empty name of a Christian , like an Idoll that hath the name of a man , and is no man , a name that he lives , and yet is dead : Feele Christ therefore living in your understanding , by prizing the knowledge of Christ above all learning , by determining to know nothing in comparison of knowing Christ , and him crucified , by learning Christ as the truth is in him , being filled with the knowledge of his will in all wisedome and spirituall understanding : Feele Christ living in your will , in making your will free to chuse and embrace him and the things of God , to intend and will him and the glory of God above every thing , making his will the rule of your will , and fashioning and framing you to be a willing people , in and about his worke and service : Feele him living in your imaginations , by thinking upon him with more frequency and delight , then of any other thing , by having more high , honourable , and sweeter apprehensions of Christ , then of all the creatures : Feele Christ living in your affections , by being rooted in Christ by a lively faith , as a Tree in the Earth ; by fearing Christ above all earthly powers , as the Subject his Soveraigne above all Civill Rulers ; by loving him , as the Bride the Bridegroome , above all other persons ; by rejoycing in him , as the rich man in his jewell above all the residue of his Substance : Feele him living in your members , by circumcising , and preparing your eares to heare with meeknesse and reverence , by returning to your tongues a pure language , that your speech may minister grace to the hearers , by restraining your eyes from beholding vanitie , by disposing your hands to worke that which is good , and by making your feet swift to every good duty ; as you discerne your soule living in your humane body , moving all the members to humane services ; so discerne Christ living in your bodily members , disposing , and framing them to religious duties : Feele Christ living in all your services , as the chiefe worker of them , and inabler of you to them , doing all in his name , by his assistance , and for his glory : Feele Christ living in the Prayer which you make , praying by the Spirit of Christ , in the name of Christ , and for the honour of Christ : Feele Christ living in the Word which you heare , making it an immortall seed to regenerate you , a sacred Fire to purge you , a heavenly Light to guide you , and a message of peace to comfort you : Feele Christ living in the Sacrament which you receive , making it a Coelestiall Manna feeding you ; a Seale of Righteousnesse , assuring you of your Justification ; an obligation binding you to new obedience , and a pledge of Gods unchangeable love towards you : All holy Ordinances , if Christ live not in them , shew not himselfe powerfull by them , are but an empty shell without kernell , and a dry breast without milke , ministring no nourishment . All the Religious Duties wee performe , if Christ live not in them , are but a Sacrifice without Fire , a dead Carkasse , of no esteeme with God : Our affections , if Christ live not in us are a charet without wheeles , they sinke and fall unto the earth , they cannot encline nor move towards the Lord : All our best abilities , if Christ live not in them , are as standing Waters without a living Spring , they putrifie , and rot , and prove unprofitable : If Christ live not in us , our knowledge is ignorance , our wisedome foolishnesse , our faith presumption , our love dissimulation , and our obedience no better then rebellion : If Christ live not in us , our understandings are blinded , and wee cannot savingly know God ; our will is inthralled , and wee cannot intend God ; our faith like Jeroboams arme is withered , and wee cannot lay hold upon the promise of God : The whole sufficiencie of a Christian is from Christs living in him . Christs living in man , makes him wise in discerning the things of God , sincere in intending the glory of God , powerfull in withstanding what doth oppose him in the wayes of God , fruitfull in the worke of God , meeke and humble in submitting to the hand of God , faithfull in keeping the Covenant of God , joyfull in hearing the Word of God , fervent in invocation upon the Name of God , patient in waiting for the Comforts of the Lord , contented with the portion God giveth , constant in running the race which God hath set before him , and graciously perswaded of living the life of Glory for ever in Heaven . * ⁎ * MANS MISERY WITHOVT CHRIST . OPENING The sinfull , perplexed , dishonourable , and Soul destroying Condition of Man without CHRIST , tending to the driving and drawing of every man out of himselfe unto CHRIST . By Alexander Grosse , B. D. Minister of the Gospell , and Pastor of Bridford near Exon in Devon-shire . Whosoever transgresseth , and abideth not in the Doctrine of Christ hath not God , 2. Epist . Ioh. ver . 9. If ye beleeve not that I am he , ye shall dye in your sins , Ioh. 8.24 . If any man abide not in me he is cast forth as a branch , and is withered , and men gather them and cast them into the fire , and they are burned . LONDON , Printed by G. M. for John Bartlet , at the Signe of the Gilt Cup near Saint Austins Gate . 1642. MANS MISERY WITHOVT CHRIST OPENED . EPHES 2.12 . At that time ye were without Christ , being aliens from the Common-wealth of Israel , and strangers from the Covenants of promise , having no hope and without God in the world . CHAP. I. Shewing mans alienation from CHRIST , misery without CHRIST , and opening the scope of the words . ADam after his eating the forbidden fruit , was without the Garden of Eden , disabled to come to the tree of life ; man feeding on the forbidden fruit of sinne , is a stranger to the Paradise of all spirituall and heavenly comforts , wholy excluded from the true tree of life Christ Jesus . There is no sweet and gracious communion betweene the Lord Jesus , and carnall persons ; The men of the old world were without the Arke , and perished in the deluge of waters ; men who are in their old corrupt estate , who have not put off that old man which is corrupt according to divers lusts , are without Christ , and shall certainly perish in the deluge of their impieties , and the Lords vengeance ; the fruition of Christ is mans happinesse , mans crowne and comfort ; alienation from Christ is mans misery , mans shame and the soules great distraction and trouble : of all estates on Earth mans naturall and corrupt condition is most wretched and miserable , a condition of death without spirituall life , of darknesse without divine and heavenly light , of bondage without Christian freedome , of uncleanenesse without sanctification , of emptinesse without all celestiall fulnesse , of alienation without all comfortable communion with Christ , without all interest in Christ and his benefits , without either claime or title to Gods Promise , to Heaven or eternall happinesse , an estate of exclusion from all holy and gracious society with Gods children , an estate of profanenesse without God , without the knowledge of God , without faith in God , without love to God , and without zeale for God ; for at that time , in that estate and condition , We are without Christ , being aliens from the Common-wealth of Israel , and strangers from the Covenants of promise , having no hope , and without God in the world . The Apostle in these words declares and amplifies the miserable and wretched estate of man , the uncomfortable and dishonourable condition of the soule of man without Christ , without the knowledge of Christ , without faith in Christ , without incorporation into Christ , without participation of Christ and his benefits : And this misery and wretchednesse of man , the Apostle doth open , set forth and amplifie , by a five-fold alienation . 1. An alienation from Christ ; at that time yee were without Christ . Christ was not preached to you , Christ was not knowne of you , Christ was not imbraced , nor beleeved in by you ; this is the first alienation and the ground of all the rest ; Hee that is an alien to the Lord Iesus is a stranger to all things appertaining to life and happinesse ; mans interest in Christ gives him interest in God and in all good things of God : there is no way for man to come to God and eternall happinesse , but only by and thorough Christ Jesus ; the neglect of Christ is the lesse of all . 2. An alienation from the Common-wealth of Israel , from that forme of Religion and divine worship , which God had prescribed to the Israelitish people , they alone at that time having the oracles of God among them ; Very miserable and shamefull is carnall mans ignorance of Gods worship and service ; the carnall mans adoration is after the rules of his owne invention , and not according to Gods prescription , being a stranger both to Gods Gospell and faithfull people . 3. An alienation from the covenants of promise ; the promise of the covenant of grace , the promise of remission of sinne by the merit of Christ , and of regeneration and renovation of heart by the efficacy of Christ , belonged not to them . Man remaining under the power of corruption remaines a stranger to the promise of Salvation ; the promise of Gods free and gracious wages , belongs onely to Gods holy and gracious labourers ; he that regards not Gods commandement , hath nothing to doe with the Promise of Gods covenant , 4. An alienation from hope , the of hope eternall life , a hope arising from faith which they wanted . Carnall mens hopes of eternall happinesse are very rotten , false and groundlesse ; no truths , but meere fancies and vaine imaginations : The estate of corruption is an estate of desperation . 5. Alienation from God , without God , Atheists in the esteeme of God. That man hath nothing of God in him who doth not imbrace Christ as the authour of his salvation . Every man that lives under the power of profanenesse is a very stranger to God in his way and worke of grace and holinesse . First of the first of these alienations , an alienation from Christ , At that time yee were without Christ : Wherein we have . 1. The time or season of their alienation or estrangement from Christ ; at that time , when you were in your Paganisme and profanenes , when you had not the Oracles of God among you , when you had not Christ preached to you , when you sate in darknesse and the shadow of death , without light , when you lay dead in sins , without the life of grace , when you walked after your owne lusts , and the vaine imaginations of your own hearts : then ye were without Christ : The time and season of mans being without the Gospell and under the power of his corruption is of all times and seasons the most unhappy and miserable ; it is not the time of mans trouble & affliction , but the time of mans being left under the power of Satan and his own lusts , which is mans most wretched and accursed time ; it is farre better to be exercised with the greatest troubles , and filled with all sorts of sorrowes , then to be left under the power of profanenesse in a paradise of carnall pleasures ; there is more wrath in being left under the dominion of one sinne , then in being put under the burthen of all afflictions . 2. Here is the Subject or parties alienated , ye ; the Gentiles before the coming of Christ , and all men before their receiving of Christ by faith and love , all corrupt and carnal , unregenerate and unsanctified people , ye , without exception , of whatsoever outward condition or calling . All men abiding under the power of their corruption are without exception miserable ; no outward prerogatives and priviledges can exempt raigning profanenesse from ensuing woes and curses 3. Here is the obiect and terme of their alienation , from whom they were alienated , not from worldly riches , earthly fullnesse , humane helps and fleshly comforts , they might have enough of these ; but they were alienated from Christ , the Sun and the shield , the fountaine and the treasure ; the paradise and the crowne of the soule of man : they were without Christ ; they were without him ecclesiastically and ministerially , Christ was not preached to them , they had not the Oracles of God amongst them , they had not the Ministers of Christ to instruct them ; they were without Christ spiritually and efficiently . Christ did not enlighten and sanctifie them : Christ did not communicate himselfe unto them , they had nothin of Christ within them , and thus are all corrupt and carnall men without Christ , Shewing us , That all men in their naturall and corrupt condition are altogether strangers to Christ Jesus : Carnall men within the pale of the Church have Christ Ministerially preached to them in the outward ministery of his Word , sacramentally offered to them in the administration of the Sacraments , and ecclesiastically frequenting the sacred Assemblies , and taking on them the name and profession of Christ Jesus ; but they have not Christ internally , really and spiritually . He doth not dwell within them by faith , he doth not live in their soules by grace , he doth not fill them with his fullnesse ; he doth not minister the saving gifts of his Spirit to them . In this respect they are altogether strangers to Christ Jesus : this is represented in the Parable of the foolish Virgins , they had a Lamps , but no oyle . Carnall men professe Christ , but they have not Christ , they take up the name of Christ , but they have not the oyle , the saving gift and grace of Christ . Many professe Christ who are neither enlightned nor sanctified by Christ ; this alienation of man from Christ , the Scripture doth illustrate by divers similitudes , by the similitude of a Tree b twice dead and plucked up by the roots . Carnall man being originally and actually dead in sinne , and participating no more of Christ then a tree pluckt up by the roots doth partake of the Earth● by the similitude of a c withered branch . Unregenerate man receiving no more of Christ , then a withered branch receiveth joyce and nourishment from the tree ; by the similitude of an d empty house , in an empty house there is no dweller , no implement , in an ungracious soule there dwelleth no good thing , neither Christ nor any saving gift dwelleth there ; by the similitude of an e Adulteresse ; an adulteresse is estranged from her husband , her heart is gone after strange lovers . Corrupt and sinfull man is alienated from Christ , the husband of his soule , his heart is gone a whooring after the creature , and many strange lusts : by the similitude of a f straying Sheepe , a straying Sheepe is gone from his Shepheard , and from his pastures , wandering among strange flocks in the wildernesse ; unholy man goes astray from the wombe , he hath forsaken Christ the Shepheard , and the ordinances of Christ the pasture of his soule , wanders in the wildernesse of the world and comes himselfe to the assemblies either of hereticall , erronious , superstitious or profane persons , and by the similitude of a g rebell ; a rebell is fallen from his lawfull Soveraigne , and either makes himselfe his owne King , or betakes himselfe unto some forraine Prince ; profane man rebelleth against God and Christ , he magnifies and exalts himself , becomes his owne Lord and commander , and betakes himselfe to the Prince of darkenesse , the world and his owne vile affections , these he makes the Soveraignes to whom he vailes and bowes ; very various and open , manifest and shamefull are corrupt mans alienations from Christ Jesus ; and such are plainely said to be estranged from the h wombe , and to goe astray as soone as they be borne : They goe astray from God , like Rebels from their Soveraigne , like fugitive servants from their Lord and Master ; they goe astray from Christ , like wandering sheepe from their Shepheard , and harlots from their husband ; they goe astray from the way of God , like erring travellers and blinde men from their path : the whole way and walke of carnall persons is a sinfull aberration from God and Christ Jesus . Reigning profanenesse dissolves all communion betweene Christ and the soule of man , If any man i walke in darknesse and say that hee hath fellowship with Christ , that man is a lyar and there is no truth in him , and the Apostle testifies of such , that they are a k farre off , farre from the life of Christ as the dead are farre from the life of nature ; farre from the knowledge of Christ , as the blind is farre from the sight of the Sun ; farre from spirituall union with Christ by faith , as a branch cut off is farre from naturall conjunction with the vine ; farre from the love of Christ , as a harlot is farre from the love of her husband ; farre from the fulnesse of Christ , as a dead member is farre from the fulnesse of the head ; farre from the feare and obedience of Christ , as a disobedient servant is farre from the feare of his Master ; and ▪ far from the sweet and blessed presence of Christ , as exiled Absolom was farre from the presence of his Father Davids face : Very great and unhappy is the distance between Christ and all carnall persons . Of such therefore the Apostle pronounceth , that they are aliens and enemies by their evill works ; not onely aliens , but also enemies : The very whole of corrupt and carnall persons is an opposition against God , and the Lord Jesus : The gate of their hearts is ●hut against Christ , their whole way a very contradiction of Christ . CHAP. II. Laying downe foure grounds of carnall Mans Alienation from Christ . THe Alienation of corrupt and sinfull men from Christ is very apparant and manifest . 1. In regard of corrupt and carnall mans plenary and totall subiection under sinne : l The Scripture ( saith Paul ) hath concluded all under sinne . All men , and all the services of men , in their unregenerate estate , are concluded , demonstrated , and determined by the Scripture to be under sinne , under the plenary possession of sinne , as a house is under the possession of the dweller : The whole house and all the roomes thereof are possessed and ordered by the dweller ; the whole of a corrupt and carnall man , all the faculties of his soule , and all the members of his body are possessed and ordered by sinne ; under the dominion of sinne , as a servant under the dominion of his Lord , and a dead man under the dominion of death , therefore stiled the m servants of corruption , and dead in sinnes and trespasses . Under the captivity of sinne , as a n slave under the command of the Conquerour , as voluntary slaves borne under the bondage of corruption , ignorant of , and despising Christian freedome : Under the love of sinne , o as an Adulterer is under the love of the harlot . The young man in Salomon was under the power of the whorish woman , she caused him to yeeld with her faire speech , and forced him with the flattering of her lips , and he went after her as an Oxe to the slaughter , and as a foole to the correction of the stocks : The corrupt and vicious man is under the power of his lusts , he yeeldeth to them , is led by them , followes after them , and fulfils the will of his flesh , as an Adulterer the will of the harlot ; and also under the guilt and condemnation of sinne , as a guilty , convicted , and condemned malefactor is under the sentence of the Law to dye ; and carnall man being thus under sinne , he cannot be under Christ ; fulnesse of subjection under sinne annihilates Christs gracious dominion in the soule of man : The more man applyes himselfe to his lust , the more he is estranged from Christ . He that is the friend and servant of sinne , is an enemy and opposer of Christ . The fulnesse of sinne leaves no roome for Christ in the heart of meere naturall and corrupt man. 2. In regard of carnall mans uncapablenesse of Christ . The kingdome of Israel was uncapable of David untill Saul and his house was deposed : The soule of man is uncapable of Christ , untill sinne is deposed : There is no setting up of Christ and his Kingdome , as long as sinne doth beare dominion ; Alexander told Darius that the world was uncapable of two Sunnes , and Asia could not endure two Kings : Christ will not divide his Kingdome with mans corruption , the soule is not at once capable of the Kingdome and dominion of Christ , and of sinne : If the one reigne the other must fall , there is no competition between Christ and an unregenerate heart : The Fort of Sion was uncapable of David , untill the blind and lame were removed : The heart of man is a Fort uncapable of Christ , untill the blindnesse of the understanding , and the lamenesse of the affections are removed , and taken away . Such is the blindnesse of carnall mans understanding , that he is uncapable of the knowledge of Christ , as the blinde eye is uncapable of the Sun. The light ( saith the Evangelist ) shineth in the darknesse , and the darkenesse p comprehendeth it not . The Egyptians darknesse was so thicke , that it comprehended not the light which shined thereupon . Such is the darkenesse of unregenerate mans understanding , that it comprehends not the Sun of Righteousnesse shining in the Gospell : q The naturall man receiveth not the things of the Spirit of God , for they are foolishnesse unto him , neither can he know them because they are spiritually discerned . The carnall mans heart is so r wedded to the world , and his lusts , that as a woman joyned in wedlocke is uncapable of a second husband , untill her former husband is dead : so is man uncapable of Christ , he cannot receive Christ , as the husband of his soule , untill his lusts are mortified and put to death : Such is the ſ infidelity of corrupt man , that as Ieroboam could make no use of his withered hand , he could neither put it forth , nor pull it in , no more can carnall man make any use of faith , he cannot put it forth to the receiving and embracing of Christ ; and because of unbeliefe , when Christ came among his owne , his owne received him not ; and such is their u death in sinne , t that as the dead are uncapable of the voice of the living , they heare it not , of the society of the living , they rejoyce not in it , and of all feasts and provision made for them by the living , they feed not upon it . Thus are they uncapable of Christ , they cannot heare him speake to them in the Gospell , they have no communion nor fellowship with him , they feed not upon him : He is a w hidden Manna of whom they taste not , and a sealed Well of whom they drinke not : There is no sutablenesse betweene their soules and Christ , all his Ordinances are unto them as an empty vessell , they savingly partake of nothing of Christ in them . 3. In regard of that full possession which the world hath taken in corrupt and carnall man. The Inne where Christ was borne was so full , that there was no roome for Christ , but in a manger . The hearts of earthly men are so taken up with the world , so filled with the creature , that there is no roome for Christ ; carnall persons give every worldly businesse preheminence above the Lord Jesus . The world affoords Christ a very dishonourable entertainment ; unholy men are in such subiection under the creature that they cannot serve Christ : He that serves the creature cannot have Christ for his Lord and Master , ye cannot x serve God and Mammon , saith our Saviour ; the world hath so many y imployments for them , that they have no leisure to come to Christ , their inclination to things earthly is so strong , that they cannot come at Christs invitation , they are so wedded to this that they cannot come to the wedding feast , which Christ makes for his friends , and Spouse in the Gospell ; Or if they doe come , they bring no z wedding garment with them , and therefore are unwelcome : The creature is so glorious in their eyes , that they see no glory nor beauty in Christ for which they should desire him : Or if they have some weake and low apprehensions of Christ , some slender inclinations after Christ , now and then stirred up within them ; yet the price of enjoying Christ is so great , that rather then leave the world , they will a goe away sorrowfull . It is impossible that the soule of man can receive Christ untill it is emptied of the world ; Christ never appeares glorious and precious , till the world appeares b base in our apprehensions . When the world becomes bitter to our palates , then our soules relish much sweetnesse in Christ Jesus . 4. In regard of the repugnancy of a carnall mans heart against Christ . There is no answerablenesse , no sutablenesse between Christ and an unsanctified heart , the unregenerate soule is full of antipathy and opposition against Christ : The house of Saul opposed the house of David , the house and family , all that is in a corrupt and carnall man , doth oppose Christ in his Ordinances , in his Offices , and in his operations : As darkenesse opposeth light , sicknesse health , and death life : so doth corruption in sinfull man oppose Christ , The carnall minde or wisedome of the flesh , the counsell , discourse , reason , purposes , desires , motions , and all the actions of carnall wisedome , the very Principles and beginnings of them , in unregenerate man , with all the lusts and afections of the will , as anger , wrath , envy , covetousnesse , pride , emulation , &c. are all enmity against God , set in full and perpetuall opposition against God and Christ , the very whole of a carnall man , is an armed , and fighting enemy against God , it is not subject to the Law of God , neither indeed can be ; loving that which Christ hateth , hating that which Christ loveth , practising that which Christ forbiddeth , and eschewing that which Christ commandeth . The carnall man like an untamed Haifer , breakes Christs c yoake , and casts away his cords . The man in the countrey of the Gadarens possessed with an uncleane spirit , mentioned in the Gospell , was so fierce that no man could binde him : He d plucked asunder the chaines which were put upon him , and brake in pieces the fetters which tyed him , so that no man could tame him . Corrupt and carnall man is possessed with such a spirit of uncleannesse , and power of prophanenesse , that he breakes asunder all the chaines and fetters , all the Lawes and precepts which God hath given to binde him , his lusts are so rebellious and unruly that no man can tame him ; the e Leviathan laughs at the speare , and cares not for barbed irons ; the horse mocketh at feare , and is not affrighted , neither turneth backe from the sword ; the carnall man laughs at the judgements denounced against him ; he feares not the word of God , though sharper then a two-edged sword : No exhortation moves him , no invitation affects him , all instruction is but as the sounding of a trumpet to the deafe , and the setting of a candle before the eyes of the blinde : Nothing can worke him to subjection under Christs Scepter , till God makes him a new creature . Every unregenerate person is unchangeable in his opposition against Heaven . Very great is the distance between Christ Jesus and carnall persons : There is not a greater Antipathy between fire and water , then between Christ , and prophane mans corrupt nature , and thus you see mans Alienation from Christ in his corrupt and sinfull estate . CHAP. III. Setting open the dolefulnesse and danger of Mans estate without Christ . MAns Alienation and estrangement from Christ , declares and layes open the misery and wretchednesse , the danger and dolefulnesse of mans estate and condition by nature , a condition in which he is without Christ , and to be without the Lord Jesus is the misery of all miseries . It is not the man that is without the crowne of worldly dignities to honour him , without the treasury of earthly abundance to enrich him , without the sensuall and seeming paradise of carnall pleasures to delight him , or without the presence and countenance of fleshly friends to solace him , but it is the man that is without Christ , who is of all men the most miserable . The estate of Israel without the Arke was very uncomfortable , their f glory was departed , the wife of Phineas tooke no comfort in the birth of a sonne , the ordinary joy of Mothers : The condition of man without Christ is very dolefull , his glory is departed from him , all that man hath , not having Christ with it , is but an Ichobod , there is no glory in it : For man that is without Christ , is , 1. Without Life . The woman of g Shunems sonne was without life , untill the Prophet came , and spread himselfe upon him . Man is without the life of grace , alienated from the life of God , h untill Christ comes and applyes himselfe to the soule of man : For Christ is our Life . Declaratively he reveales it , meritoriously he hath purchased it , originally and efficiently he communicates it , as the head communicates life unto the members . Christ Jesus is the dispencer of the life of grace and glory to all Gods faithfull servants ; and i he that hath not the Sonne hath not life , saith Saint John : He that hath not the Sonne by cleare and saving knowledge , as the eye hath the Sun in the Firmament , enlightening and guiding by true and lively Faith , as the living branch hath the Vine by incorporation into it , by receiving juice and nourishment from it , by fervent and unfained Love , as the wife hath the husband by wedlocke with him , by matrimoniall affection to him , and by holy and humble subiection , as the Subject hath the King , by vailing and bowing to him : He who thus hath not the Sonne , he hath not life , his soule is not spiritually quickned , Christ not living in him , spirituall death beares dominion over him . He is k dead ( saith S. Paul ) in sins and trespasses : A Tree twice dead and plucked up by the roots , according to Saint Jude . Every man is a sinfull dead man that hath not Christ graciously enlivening him , and this is a great misery , a condition of manifold discomforts , an estate of great unhappinesse ; the dead according to the flesh , sees nothing of all that sweet and glorious light which the Sun casteth forth upon him ; the dead in sinne hath no comfortable apprehension of Christ shining in the Gospell more gloriously then the Sunne ; Christ in the Gospell is altogether hidden from them that have not Christ living in them : l The dead ( saith Salomon ) know not any thing : The dead in sinne know not any thing of the wisedome of Christ guiding them , of the death of Christ mortifying their lusts , of the resurrection of Christ quickning their soules , of the dominion of Christ reigning in their hearts , of the holinesse of Christ sanctifying their affections , nor of the fulnesse of Christ satisfying their desires . Prophane persons are altogether empty of the knowledge of Christ Jesus : In death ( saith the Psalmist ) there is no remembrance of thee , in the grave who shall give thee thanks : Under the death and in the grave of sinne , m there is no remembrance of Christ , he is not in all their thoughts , they thinke not upon him , as the traveller upon the guide leading them , as the rich man upon the treasure enriching them , as the Bride upon the Bridegroome marrying them . Christ with carnall persons , like David among his carnall acquaintance , is n forgotten as a dead man out of minde , and like a broken vessell . Can a maid , saith the Lord , forget her Ornaments , or a Bride her attire , yet my people have o forgotten me dayes without number . Christ the ornament and attire of the soule of man is forgotten by carnall people , as dead men are unmindfull of their apparell . 3. The dead are unsensible of all diseases , they have no feeling of any burthens ; Man alienated from Christ and the life of God is past p feeling , he feeles not his sinne , as a heavy burden oppressing him ; he feeles not Satan , as an enemy buffeting him , as a Tyrant molesting and captivating him ; his conscience , as a witnesse accusing , and a Judge condemning him , it is q seared with a hot iron . Mans unsensiblenesse of his owne wretchednesse argues his unhappy and great estrangement from Christ Jesus . 4. The body separated from the soule is an unprofitable lump , a loathsome carkasse ; the soule separated from Christ is an unfruitfull branch separated from the Vine , an unprofitable member rent from the body , a loathsome object in Gods sight , uncleane , r corrupt , abominable , and doing no good , as the Psalmist speakes . The whole man separate from Christ Jesus , is a vessell full of all uncleannesse ; his best service like the savour of a dead man is unsavoury in Gods nostrils . 5. The dead is uncapable of the food set before him , his body fals to the ground , cleaves unto the earth , and resolveth into dust . Man that hath not Christ living in him , is uncapable of the meanes of grace , his soules food , he thrives not by the ministery of the word , his soule is leane and ill-favoured still ; like Pharaohs leane Kine after their eating of the fat ; the Quailes choaked the Israelites , they proved not a nourishing , but a destroying food unto them . The word proves the savour of death unto ſ death , to him that is separated from the Lord of Life . All that are without Christ are fallen from God unto the world , they minde onely t earthly things , they resolve into the very dust , they are buried under the world , as a dead man under the earth . The World hath the full possession of them , the sole Lordship over them , nothing but the World suites with them , nothing but the earth is savoury to them . 6. The body without the soule moves not , walks not : Man without Christ hath no motion , no inclination unto God , makes no progresse in the way to life . Lazarus moved not , walked not untill Christ raised him : Man moves not in the way towards God and Heaven untill Christ gives him part in the first Resurrection : Man in the state of corruption , like Israel in the Prophet is bent unto u backesliding ; Mans continuance in sinne increaseth his estrangement from God. The longer man lives in the state of corruption , the farther he removes from Heaven , the greater is the distance between him and salvation . Lastly , in a word , a dead man is offensive to the house where he is , hath no communion with the living , hath lost all his dignity and priviledges which he enjoyed in his life time , can doe nothing for his owne defence , but is exposed to the foot to tread upon him , to the fowles of the aire to devoure him . Thus the carnall man that is without Christ , is an offence to them that live the life of grace , hath no spirituall communion with Gods children , is estranged from all the Prerogatives and dignities belonging to the living members of Christ , unable to doe any thing in defence of himselfe against the adversaries of his soule , being exposed and laid open as a very prey to Satan : And thus mans Alienation from the life of grace and holinesse shewes his great misery in being estranged from Christ Jesus . 2. Man that is without Christ , is without Light. He that is without the Sunne is in darknesse : He that is without the Sun of Righteousnesse is in darknesse and the shadow of death : There is no oyle of saving knowledge , no Starre of spirituall Light shining in the house and region of his soule : w Of such our Saviour saith , they have not knowne the Father nor me : They have not knowne the Father as a spirituall Parent regenerating them , as a heavenly King reigning and ruling within them , as a gracious dweller , possessing , furnishing , and adorning their soules with his gifts and graces , as a dweller possesseth and furnisheth his house : They have not known the Father in his Word , adoring him according to his prescription ; in his Sacrament , as the Master of a feast in his banqueting house , feasting and feeding them ; in his precepts as a Lord and Master fearing him nor in his promises as a sure and faithfull friend resting and relying upon him ; Neither have they knowne me ; they have not knowne me in my natures as God and Man in one Person ; in my Offices , as their Prophet instructing them ; as their Priest , offering my selfe a sacrifice for them ; as their King , bearing spirituall dominion within them ; as their Mediator , bringing them night to God , making reconciliation between them and God ; they have not knowne me in my sufferings , being crucified together with me ; in my exaltations being planted with the likenes of my Resurrection ; in my communications , being filled with my fulnesse , solaced with my comforts , and revived and cheered up with my blessed presence ; very miserable is the carnall mans ignorance of God and Christ Jesus . Therefore stiled x darkenesse , not darke , but darkenesse : it selfe . Ye were once darkenesse , universally darke , wholly darke , having no mixture , or glimpse of spirituall light . Very sad and sorrowfull is that soules darkenesse which is estranged from the Sunne of Righteousnesse . 3. Man that is without Christ is without grace ; without holinesse . Naaman without Jordan was overspread with a lothsome leprosie ; there is a very filthy leprosie of uncleannesse upon them that partake not of Christ : For Christ , as the Apostle saith , is our y Sanctification effectively , as the worker of it , originally as the head and spring from whence it is derived , without whom our soules are as empty of grace as the cisterne of water without the fountaine ; as full of errour , superstition , pride and prophanenesse as Baals house of Idolaters , as full of earthly mindednesse , and covetous practises , as the sluggards field of thornes and bryars , as full of hypocrisie , deceitfulnesse , and unrighteousnesse , as the Pharisees Sepulchers of dead mens bones , or the Temple of money-changers before Christ whipt them out . Our soules are indeed a very sinke of uncleannesse untill Christ doth possesse us . 4. Man that is without Christ is without Liberty : Peter without the Angell continued in Herods prison , without the Lord Jesus man remaines the prisoner of Satan , the world , and his owne corrupt affections Every unregenerate man is a miserable bond-man , led away captive at the will of Satan , unable to make any resistance against him , a voluntary slave refusing liberty tendred to him , loving darkenesse more then light , and Satans prison better then Christs Palace ; having no liberty in his understanding to discerne the things of God , in his imagination to meditate and thinke upon them , in his will to chuse them , or in his affections to love , prize and delight himselfe in them : The Liberty of the soule estranged from Christ Jesus is nothing else but bondage . He that is most free to sinne is the greatest slave to Satan ; where Christ is not , there is no Life quickning , there is no Sunne enlightening , there is no Conquerour dissolving the holds of Satan , there is no dew suppling and softening the hard and fallow ground of mans heart . There is no fire warming the cold and frozen affections , and therefore no liberty from corruption , no inclination to the wayes and works of sanctification . It is only Christ Jesus that ministers to the soules of Gods servants freedome from uncleannesse , and liberty to true holinesse . 5. Man that is without Christ is without acceptation with God. Christ is Gods beloved , in whom man is accepted ; Man that is out of Christ , beares not Gods Image , is not Gods gracious workmanship , is estranged from Gods Covenant , hath no love of God within him ; is the slave of Satan , the servant of the world , and a very sinke of corruption . He is no Tree of Righteousnesse of Gods planting , no childe of Gods begetting , no loyall Subject of Gods Kingdome , no vessell of Gods gracious filling , no partaker of Christs Righteousnesse to cloath and cover him ; he brings forth no fruit to God , but all to himselfe , to the flesh , and to the world , and therefore can have no aceptation with God. Joseph his brethren might not looke him in the face , unlesse they brought their brother Benjamin with them ; Man cannot looke God in the face with my confidence , or acceptance , unlesse he bring Christ with him in the armes of his faith ; Mans person and service finds acceptance with God only in and through Christ Jesus ; without Christ man is stubble , and God a consuming fire to destroy him ; Man is a guilty malefactor , and God a severe Judge to condemne him ; the whole of man without Christ Jesus is a very abomination in Gods presence . 6. Man that is without Christ is without Contentation . In Christ the soule meets with all satisfaction and fulnesse . He is a Sun in whom the beleeving soule beholds all fulnesse of light , a precious Iewell in whom he finds all fulnesse of worth , a rocke in whom he feeles all fulnesse of strength , a fountaine from whom he drawes all fulnesse of satisfaction , and a Paradise in whom he enjoyes all fulnesse of pleasures ; but without Christ the soule finds vanity and emptinesse in the greatest abundance ; the wife findeth an emptinesse in a rich and full house , the husband being absent , Christ wanting , the soule meets with vanity in the largest possession . Christ is the marrow and the f●tnesse , the fulnesse and the sweetnesse of all our endowments , separate Christ from them , and they are bitter , and doe not please us ; weake and doe not sustaine us ; empty and doe not fill us ; dumbe and doe not comfort us . It is not the abundance of any thing , but Christ comming with it , that gives contentation whether the thing be much or little . Without Christ the desire is enlarged as hell , and never satisfied ; the Lord Jesus is the choise and onely fulnesse of all Christians . 7. Man without Christ is without all spirituall splendor and beauty . The Sunne is the glory of the world ; the eye is the glory of the head ; the soule of the body ; the jewell is the glory of the Ring ; the Flowers , Herbs , Trees and Fruit , are the glory of the Garden and the Field ; the Arke was the glory of Israel , and Christ is the glory of the Christian ; stiled the y light of the Gentiles , and the glory of Israel , being both the Author and the matter of their glory . Their glory in respect of instruction , as the teacher is the glory of the Schoole ; in respect of vivification , as the soule is the glory of the body ; in respect of Redemption , as the ransomer is the glory of the captive ; in respect of Conquest , as David was the glory of Israel , overcomming the great Goliah ; in respect of Justification , as the garment is the glory of him that weares it ; in respect of Sanctification , as Jordan was the glory of Naaman , cleansing him from his leprosie ; in respect of repletion , as the fountaine is the glory of the cisterne ; and in respect of wise and powerfull gubernation , gracious and plentifull ministration , as the King is the glory of the Kingdome , the shepheard of the flocke ; and as Joseph was the glory of the Land of Egypt , ministring provision to it : He that partakes most of Christ Jesus , is the most beautifull and glorious of all others ; but man without Christ is without all spirituall beauty , in regard of ignorance , as a darke house without light , even z darkenesse it selfe ; in regard of nakednesse , as a man without a garment , a naked , miserable and wretched , having no other cloathing then a menstrous clout to cover him , led by Satan like Egypt by the Assyrians , naked , b barefoot , his buttockes , yea the whole man uncovered ; in regard of spirituall contagion and foul-sicknes , his soule like the body of Lazarus full of sores , or like the body of Job full of sore boiles , from the sole of his foot unto his crowne ; loathsome and incurable are the soules-maladies which hath not Christ as a Physitian to heale him ; in regard of the plenitude and fulnesse of all sinne , like the sluggards field ( in c Salomon ) full of nettles , thornes and bryars , wanting Christ the great husband man to manure and dresse him , and in regard of the residence of Satan in him , as a cage of uncleane birds ; in regard of the presence and inhabitation of loathsome lusts , as a sepulchre full of dead mens bones ; in regard of the dominion of corruption , as a dead man under the power of death , in whom is no beauty left ; and in regard of the sordidnesse and basenesse of his practise , way and order of his life , as a Sow wallowing in the mire ; fowle and shamefull , horrid and loathsome is mans uncomelinesse without Christ : The greatest sinner is the fowlest monster ; bodily beauty without Christ is but greene grasse upon a rotten grave , or a faire garment upon a leprous backe . Did man see his uncomelinesse and deformity without Christ , he would stile himselfe as the Prophet stiled Pashur , d Magor-missabib , feare round about , every way a terrour to himselfe . 8. Man without Christ is without honour . He is no Sonne of God , but one of Satans spurious brood ; no Free man , but a slave to Satan and his owne corruption ; no Spouse of Christ , but a spirituall harlot committing fornication with the world ; no Conquerour , but a captive led away by divers lusts ; no friend nor favourite of God , but an alien and enemy in Gods account , likened to the dung and the drosse , the chaffe and stubble ; for their emptinesse , basenesse , and vilenesse in the sight of God , being base in their corrupt originall ; In their carnall disposition , base in their e understandings , wise onely to doe evill ; base in their wils , chusing the evill and refusing the good ; base in their f imaginations , minding onely low things ; base in their feare , trust , love , ioy , fearing where no feare is , fearing man that shall g dye , and the sonne of man which shall be made as grasse , trusting in an arme of flesh , leaning upon a withered reed , loving and setting his eyes on that which is not , and rejoycing in a thing of nought , and base in all their intendments ; the satisfying of the lusts of the flesh are the highest marke , to which they levell the arrowes of all their endeavours . The whole way and practise of man without Christ Jesus , savours of nothing but basenesse : He that hath not Christ to innoble him is most ignoble in his inward disposition , in his outward condition , in all his undertaking : We may say of them , as Job did of some of his time : They are h children of fooles , yea children of base men , they are viler then earth . He that is the greatest stranger to Christ Iesus , is the most base of all creatures . 9. Man without Christ is without peace . Christ is the Prince of i peace , his Subjects are the onely Subjects of peace . God is in none , but in Christ , k reconciling the world unto himselfe . Josephs brethren found favour with Pharaoh onely through Joseph ; Christ alone is the Authour of reconciliation between God and man , peace is l preached onely by Christ Jesus . God Ministers are the instruments of peace onely to such persons as embrace the Lord Iesus , and Christ ( saith the Apostle ) is our m peace , the revealer , the procurer , and the worker of peace in al● the children of peace . Man that is without Christ is an enemy to the God of peace , a stranger to the Covenant of peace , uncapable of the word of peace , an alien to the way of peace , and full of sinne , the maine impediment of peace , to him therefore that wants Christ there is no peace . No true , no spirituall , no heavenly peace , no joy and peace in the Holy-Ghost ; Sinne is mans trouble , but Christ is mans peace ; He that is full of sinne and empty of Christ , hath nothing to doe with peace . Joram once asking , is it peace , Jehu ? was answered , n What hast thou to doe with peace so long as the whoredomes of thy mother Iezabel , and her witchcrafts are so many . Carnall man asking , Is it peace , O Messenger of God ? can looke for no other but Jehu's answer , what hast thou to do O carnall man with peace , so long as thy lusts are so strong within thee , thy fornications with the creature so many , and thy estrangement from , and rebellions against the Prince of peace so great : His thoughts of peace are all vile and base delusions , who continues empty of Christ , the sole dispencer of peace to all beleeving soules . Lastly , and in a few words , Man without Christ is without protection . He hath no shield to defend him in the day when Satan makes warre upon him : He hath no helper to rescue him when the prince of darkenesse , the world , and his owne lusts besiege him . He is without supportation , and must sinke like the house built upon the sand , in the houre , when the winds and waves of affliction doe beate upon him . He is without remission , the Law stands like the hand writing in Belshazzars wall against him , and fils him with dismall feare and trembling , his sinnes are upon him , and he must dye in them . He is without blessing , all becomes a curse unto him , all without Christ is bitter , like the waters of Marah without the Tree . He is without salvation , there is no other name given under heaven whereby he may be saved . He that is without Christ is a childe without nurse , his soule doth starve ; a City without a Watchman , the enemy makes a prey of him ; a Ship without a Pilot , his soule splits upon the rockes of desperation , when the stormy tempest of an accusing conscience begins to tosse and shake him : He is a sicke man without a Physitian , he dyes in the disease that is upon him : He is a withered branch without root , prepared fewell for everlasting burning : Surely mans basenesse , wretchednesse , woes and miseries continuing a stranger to Christ Jesus , doe even surpasse the expression of the tongues of men and Angels . O how are they beyond measure stupid , blockish and sencelesse , who please and blesse themselves in their impieties , in an estate of estrangement from Christ Iesus ! O how should the meditation of mans misery without Christ set his soule on worke to get interest in Christ . CHAP. IV. Declaring mans great cause of humiliation for being without Christ , and also discovering the cause of mans undervaluing Christ . THe meditation of mans alienation from Christ in his naturall estate , ministers matter of Humiliation unto man , man in his naturall condition having nothing of Christ within him ; and this is the misery of all miseries to be empty of Christ Jesus , neither doth the want of any thing minister such cause and matter of humiliation , as the want of Christ . Hagar wept because her bottle was empty of waters , Hannah was in great bitternesse , because her wombe was barren , shut up from child-bearing . The women in the day of Famine cryed helpe ô King : Micah ran too and fro , like a man besides himselfe , when his Idoll , his imaginary God was taken and carried from him ; what is the want of children , of bread and water , to the want of Christ ? or the losse of an Idoll , an imaginary God , to the losse of the true God ? The want of all things is as nothing in comparison of the want of Christ : man that hath Christ hath great matter of rejoycing in the want of every other thing ; man that wants Christ hath great cause of humiliation , in the presence of all worldly fullnesse : And every man in his naturall estate , is as empty of Christ as the foolish Virgins lampes were of Oyle , or the tree which Christ cursed was of fruit , even wholly and altogether without Christ . Without the life of Christ , Christ liveth not in them any more then the root doth live in a dead and withered branch : Without the knowledge of Christ , the mystery of Christ is a sealed o Booke , which they cannot open , or a booke written in a strange language which they cannot reade , the treasures of wisdome hidden in Christ are hidden from their understanding ; as the light of the Sunne is hidden from the eyes of the blind ; without the fruit of Christs death , it doth not mortifie their lusts , their old p man is not crucified with Christ ; their lusts are not dead with Christ , as the Philistines dyed with Sampson : Without the benefit of Christs resurrection , they are not planted into the likenesse of Christs resurrection ; they rise not from sinne and from the world , as Christ rose from the grave ; Sampson rose at q midnight and carried away the gates of Gaza , but the Gazites were quiet all night , they rose not : Christ is risen and hath made an open way for us to passe from death to life , but carnall men continue their sleepe and slumber in sin , they rise not to newnesse of life and conversation ; they are without the fruit and benefit of Christs offices , Christ is not to them a Prophet revealing Gods will , and enlightning their understandings ; a Priest expiating their sinnes , and reconciling them to God ; a King subduing Satan and their corruptions , and reigning graciously within them , and making them truly subject and obedient unto God : They are without the apprehension of Christs beauties , and taste of Christs sweetnesse . Christ is to them like the Manna to Israel , a light r bread ; they see no ſ beauty nor comlinesse in Christ , he is no more to them then t another Beloved : then gold and silver , the covetous mans beloved : then honours and high places , the ambitious mans beloved : then idols and humane rites and ceremonies , the superstitious mans beloved : they are without the righteousnesse of Christ , he doth not justifie them , he doth not cloath them with the garments of salvation : Without the presence of Christ , as an empty house without the dweller ; Christ dwelleth not in their hearts by faith : Without the love of Christ , as a Harlot without the love of her husband ; without the dispensation of Christ , he doth not communicate himselfe , and his saving gifts unto them , any more then the head communicates it selfe to the members which are dead ; Christ suspends his gracious influence from their soules : There is not the least character or cognizance of Christ upon them : they are without the power of Christ strengthening them , without the holinesse of Christ sanctifying them , without the fullnesse of Christ satisfying them , and without the goodnesse of Christ sweetning their troubles , and turning all for the best unto them : and man thus being without Christ is matter and occasion of great abasement and humiliation to the soule of man : man that is without Christ hath nothing whereof he may truly glory . The want of all things is nothing to the want of Christ : If Moses want a guide in the wildernesse Hobah may be instead of eyes to him ; if Noah have not where to rest his foot upon the Earth , the Arke may beare him up in the waters : If Hagar have no water in her bottle , her eyes may be opened to see a well : If there be no corne in the Land of Canaan , Aegypt may supply them : If the Gibeonites be besieged , Joshua may rescue them : If Peter be in prison the Angell may free him : If the woman of Shunems sonne be dead , the Prophet may raise him . There is a supply in Christ Jesus for all mans necessities , a helpe for all mans distresses , a comfort for all mans sorrowes ; but if man want Christ there is none to quicken and restore him to the first resurrection , there is none to free him from the bondage of Satan , there is none to guide him in the way to Heaven , there is none to replenish him with grace and sanctification , there is none to rescue him from the spirituall enemies which doe besiege him . In the absence of the Lord Jesus there is no redresse for soul-distresses , no helpe against soul-discomforts ; the having of all things is as nothing if man have not Christ with them ; what if thou hast the stature and armour of Goliah ? yet without Christ , thou wilt fall in the battell : what if thou hast the favour and honour of Haman ? yet without Christ , all this will availe thee nothing , and at length shame will be thy portion : what if thou hast the riches of him in the Parable ? yet not having Christ , thou wilt eat the bread of sorrowes , be in straights in the midst of thy sufficiency , and at last the evill spirits will take thy soule from thee : What if thou hast the wisdome of Achitophell ? yet not having Christ , thy wisdome will be turned into foolishnesse , and thou mayest faile of wisdome in thy head to restraine thy hands from being thine owne executioners : What if thou hast all the Ordinances of God to feed thee , all the Ministers of God to instruct thee , all naturall and morall indowments and common illuminations to adorne thee , and all Ecclesiasticall priviledges to honour thee , and yet hast not Christ , all these like Pharaohs Chariots without wheeles , will suffer thee to sinke and perish in the red Sea of Gods vengeance ; the presence of all worldly abilities is very frivolous in Christs absence , and man should never so abase and humble himselfe for the want of any thing , as for the want of Christ and his communication of himselfe unto him ; all that can be said to demonstrate mans being miserable , or to move man to humiliation , is briefly comprehended in this , that he is without Christ . 3. Mans alienation from Christ in his naturall and corrupt estate doth discover and lay open the cause , why Christ is of no more esteeme with the men of the world , no more precious in the eyes of carnall men ; here is the ground of it , they are without Christ , they are strangers to Christ , and Christ is a stranger unto them . For this cause . 1. They have no cleare and comfortable knowledge , no true and gracious discerning of Christ , Christ is hidden from them , as light from the blinde . He was in the world ( saith the Evangelist ) and the world was made by him , and the world knew him not . He was in the world by his great and mighty workes of Creation and Providence , as a maker and a ruler ; by his universall presence , as a dweller ; by his generall and common influence , as a root in the branches , ministring preservation to all creatures , and by his Ordinances and Prophets , as a teacher in his Schoole ; yea , he came among his owne , among the Iewes , by incarnation , in the visible ●orme of a man , but the world neither knew him , nor his own received him ; they know not the necessity of Christ , the men of the old world knew not the necessity of the Arke , untill it was too late , and therefore they entred not into it : The Elders of Gilead at first knew not their necessity of Iep●ta , and therefore expelled him out of his Fathers House : Mens ignorance of the necessity of Christ makes them regardlesse of getting interest in Christ , and causeth them profanely to reject Christ ; they know not the worth and excellency of Christ ; and therefore they set the empty things of the world above Christ ; as the Philistines set Dagon above the Arke ; and Esau preferred a messe of pottage above his birth-right ; they know not the holy and gracious dispensations of Christ ; and therefore they preferre the ministrations of the Earth , above the ministrations of Christ , as the men of Shechem pref●rred the bramble above the Vine : They know not the Alsufficiency and fullnesse of Christ , and therefore they exalt the creature , a vaine and empty thing above Christ , as Israel in the Prophet preferred the u broken cisterne above the living fountaine : They know not the sweetnesse and pleasantnesse of the face and love of Christ ; and therfore they prize the love and favour of the world above the love of Christ ; as Harlots sometimes doe the love of base and deformed strangers , above the love of their owne honourable and comely Husbands : Christ is never precious in the eyes of such persons as are under the power of spirituall blindnesse . 2. Men being without Christ , doe not taste the sweetnesse and goodnesse of Christ ; he doth not relish well with their palates : He is not sweet and savoury to their soules ; they have not tasted how w good Christ is ; there is a goodnesse of illumination , of regeneration , sanctification , spirituall freedome , consolation , contentation and pacification flowing from Christ to the soules of men , which to carnall men is a sealed well , whose waters their palates never tasted : an ecclipsed Starre with whose light their eye was never affected , they taste not the sweetnesse of Christ , in the illumination of their understandings , as the eye tastes the x sweetnesse of the light : Christ is not sweet to them in his ordinances ; as the Master of the Feast to the guest in his dainties , these are not to them a y feast of marrow , of fat things , and of wine well refined upon the lees , for the delight and refreshment , comfort and contentment , which they minister : Christ is not sweet to them in his Ministers , as a mercifull King in his Embassadours , bringing tidings of peace to the people ; Christ is not sweet to them in his gracious distillations , as the cloud in the raine is sweet unto the dry earth : They cannot say of Christ as the Spouse did , As z the Apple-tree among the Trees of the wood , so is my Beloved among the sonnes , I sate downe under his shadow with great delight , and his fruit was sweet to my tast . Nothing savours well with their palates , but things carnall and worldly , to them the bread of deceit , and stolne waters are sweet ; but they savour not the things of God. Barzillai excused himselfe from going to Davids house , from eating of Davids meat , because he could not tast what he did eat or what he did drinke , nor could heare any more the voyce of singing men or of singing women . Carnall men decline the House of God , and the Feast which Christ there maketh , because they cannot tast the things of God , nor heare the spirituall melody which Christ there makes to the soules of his servants : Mens not tasting of Christ in his ordinances and in his graces , makes him of no esteem with their soules . 3. Men being without Christ have no love to Christ , he is not the a fairest of ten thousand in their eyes ; they love not the Lord Jesus , as the Bridegroome to whom their soules are married , as the choisest pearle by whom they are enriched , as the son of consolation , with whose beames their soules are comforted , as the fountain by whom their hearts are refreshed , and their desires every way satisfied : Their love to Christ is not like the love of Jonathan to David , a love wonderfull , and b passing the love of women ; there is no sutablenesse betweene Christ and their soules , as between the hearts of lovers ; they meditate not upon Christ , as lovers upon their love ; they delight not themselves in Christ as the rich-man in the treasure , and the bride in the bridegroome which they love , their hearts and their thoughts are upon the world and not upon Christ , they c love the world , and the love of Christ is not in them , and where love to Christ is wanting , Christ is of no estimation ; he will put himselfe upon no service , nor undergoe no difficulties for Christ , who is destitute of love to Christ . Mans prizing of Christ is ever sutable to the love of man towards Christ , hee that hath great love to Christ will doe great things for Christ , he that hath no love to him will give every base thing preheminence above him . 4. Men being without Christ take no pleasure in Christ , they doe not delight themselves in Christ ; diseased eyes have no pleasure in the Sun ; distempered palates have no pleasure in the choysest wine , Christ is a trouble to men that are corrupt and carnall , as the Starre was to d Herod and the men of Hierusalem . Christ is a very great crosse and trouble to their corruptions , he fals heavy upon them , they cannot stand before him , no more then Dagon before the Arke ; and therfore Christ is a great offence to them , as the Ark e to the Philistines ; Christ is not to them a plaine and pleasant way ; they cannot according to the Apostles phrase f walke in Christ ; by believing Christs Promises , by obeying Christs Precepts , by conforming themselves to Christs Example , with fulnesse and chearfulnesse , as a Travellor walks fully and joyfully in a plain and pleasant path : they cannot walk in the light of Christ , as a man walks joyfully in the light of the Sun ; in the strength of Christ , as the Rider moves speedily in the strength of the Horse which carries him , as the Ship rows in the strength of the wind which drives him , and the Prophet walked to Mount Horeb in the strength of the Barly cake which fed him ; they cannot walk in the love of Christ , as Jacob walked thorough his service , in the love of Rachel ; Christ and his way and worke , is not thus pleasant to them , they can no more walk in Christ , then David could in g Sauls armour , they doe no sooner try it , but they are presently weary of it . We cannot say of them and Christ as David did of Saul and Jonathan , They were h lovely and pleasant in their lives and in their death they were not divided , they were swifter then the Eagles , they were stronger then Lyons . No they take no pleasure in Christ in their lives , and they are divided from Christ in their deaths ; the way of Christ is to them a way of thornes , they move slowly in Christs service , like Pharaohs Chariots without wheels , the waters of Gods wrath overwhelming them at the last , Christ is to them a rocke of i offence , and a stone of stumbling : to beleevers he is an elect and precious stone for his great worth in hims●lfe , the price they put upon him , the enrichment they receive from him , a living stone quickning them , a stone of strength supporting them ; but to other men thorough their infidelity , pride and profane refusall , he is a stone of offence ; they have no delight in his k Doctrine ; they are l offended in him , they guash their teeth at him ; they thinke dishonourably of him in his offices , in his ordinances , in his Ministers , and in his attendants : Under the Law if a man m delighted not in his wife , he gave her a bill of divorce : The man under the Gospell , that takes no delight in Christ , divorceth himselfe from Christ , observes not his Covenant , with-draws himselfe from Christ , puts no more price upon him , hath no better esteeme of him then a hard hearted Israelite of his divorced wife . Man doth ever evidence his high esteeme of Christ by his pleasure , delight and joy in Christ . He that doth not rejoyce in him puts a very unworthy price upon him . 5. Men being without Christ have no longing after Christ , it is the having of Christ in measure and in truth that breeds fervent and unfained longings after Christ ; no man more desires Christ then he that enjoyes most of Christ : No man so contents himselfe without Christ , as he that never savingly enjoyed any thing of Christ ; he that never knew what liberty was is well pleased with a servile estate ; he that never saw the Sun pleases himselfe in darknesse ; man that never discerned the beauty and brightnesse of the Son of Righteousnesse , that never knew the liberty and comforts which Christ ministers , pleaseth himself in his spirituall bondage , applauds himselfe in his blindnesse and ignorance , and saith with them in Job , n Depart from us , we care not for the knowledge of thy wayes : He doth not long after Christ , as David after the waters of Bethell ; he doth not cry for Christ , as Rachel did for children ; he thinkes like Esau in another case that he hath enough already ; he imagineth that he is rich and full and wants nothing ; the soul that is wholy estranged from Christ is farre from longing after Christ ; the Disciples did first eat of the bread which Christ gave them , and then they cryed , Lord give us o evermore of this bread : It is mans tast of Christ , mans feeding upon Christ , that makes him long after Christ : The experience which the Spouse in Salomon had of the bridegroomes love , moved her to intreat the p kisses of his mouth , Let him kisse me with the kisses of his mouth , for thy love is better then wine . Christians are first Passive and then Active in their love to Christ-ward ; love like the heat of the Sun first descends , and then it ascends . Christs love to us begets our love to him , Christs love was first over the Spouse as a Banner , and then she was q sicke of love to him : Lazarus lay fast in the grave , the Earth was his bed , his palace , his resting place , and all in all , till Christ raysed him ; Man lyes fast in the grave of sin , the world , the Earth , the things here below are his bed , his palace , his Paradise , he minds nothing els till Christ doth quicken him . The strange woman in Salomons Song marvelled what Christ the Churches r Beloved was , they mused why she should be sick of love toward him , why she made such great inquiry after him . Carnall men thinke Gods people besides themselves in being so earnest after Christ , so zealous for Christ , they marvell why they are so inquisitive in their hearings , prayers , fastings , meditations and conferences after Christ Jesus : they wonder what Christ is more then any other Beloved , as gold , silver , honours , pleasures ; having no love nor longings in themselves after Christ , they muse at the love and longings of others ; and as they long not after him , they put no price upon him , shew no respect to him , but set him with David behind the Ewes , give him the least and lowest , yea , even no roome at all in their hearts . Christ is of no esteem with man , untill he comes within man , and makes the soul of man his gracious habitation . CHAP. V. Opening the folly of man in retaining his sinne and contenting himselfe without Christ. 4. THe meditation of mans estrangement from Christ in his naturall and corrupt estate , opens the exceeding great folly of man in being loath to change his corrupt estate , to put off the old man , as unwilling to forsake his carnall condition , as Micah his Idoll , though this separate and keepe him from Christ , make him uncapable of Christ , exclude him from all claime and title to Christ ; and this is the folly of all follies to retaine any thing which may exclude man from Christ , or hinder mans fruition and enjoyment of Christ ; he that by retaining his sin keeps himself from Christ , abides in darknes and chooseth darknes rather then light , sicknesse rather then health , bondage rather then liberty , famin rather than fulnes , woes and miseries rather than joyes and comforts , curses rather than blessings , basenes rather than honour , the leprosie rather then beauty , what shall I say death rather than life , hell rather than heaven , and evelasting consortship with the Divell in endlesse burnings , rather than communion with God and Christ in everlasting rejoycings . Men are easily perswaded to leave sicknes for health , darknes for light , straw for pearls , thraldome for liberty , the tempest for a calme , &c. But men are uneasily perswaded to leave their sin for Christ , to deny themselves , and forsake the world for Christ , as Elisha left his friends and his yoakes of Oxen to follow Elijah . This is a perswasion beyond the Rhetorick , Art and Eloquence of man and Angell , yea of Christ himselfe , as he was man and a Minister of the Gospell : for thus may you here him in the dayes of his flesh expostulating and pleading with , reproving and upbraiding the men of Jerusalem , O Jerusalem Jerusalem , thou that killest the Prophets , and stonest them that are sent unto thee , how often would I have gathered you together even as a Hen doth gather her Chickens under her wings , and you would not ; and again you may behold him weeping over that City , and saying , O that thou hadst known in this thy day , the things belonging to thy peace , but now they are hidden from thine eyes ! And of old also may you heare him complayning in the mouth of the Prophet , I have laboured in vaine , I have spent my strength for nought and in vain : None but God can perswade Japhet to dwell in the Tents of Shem. Such is mans aversenesse from Christ , that God alone can worke man into Christ : But perhaps some will say , What is this to us ? We are all borne within the pale of Christs-Church , we are all baptized into Christ , we have all put on Christ , therefore no such folly , no such estrangement in us and our soules from Christ ? To this I answer , It is one thing to be in Christ by an Ecclesiasticall Generation and birth within the Church : Another thing to be in Christ by spirituall Regeneration and new-birth , being borne againe of Christ ; it is one thing to be in Christ Sacramentally , by participation of the outward ordinance and element , another thing to be in Christ spiritually , by participation of the inward grace ; it is one thing to be in Christ by an outward and formall profession : another thing to be in Christ by an internall and gracious incorporation , ſ They are not all Israel , which are of Israel , neither because they are the seed of Abraham are they all children . If you demand therefore how a man may discerne his being without Christ ? I answer , a mans being out of Christ may among many be discerned by these Characters or marks therof . 1. By being without the Spirit and Grace of Christ . He that is without the light of the Sun is without the Sun ; If any man ( saith S. Paul ) have not the Spirit of Christ he is none of his : He is without Christ , he that hath not the Spirit of Christ enlightning him , savingly to know God , as a childe his father with an affective knowledge ; regenerating and endowing him with a child-like affection to God and Christ ; reviving and quickning him to live to God and Christ Jesus in true holinesse ; incorporating him into Christ , and making him partaker of Christs fullnesse : Sanctifying and cleansing him from his sin , as the water doth wash the spots from the flesh ; directing and guiding him to walke aright in the waies of God , and to doe the things pleasing to God , as the hand of the teacher guides the hand of the learner to write according to the copy : He that hath not the Spirit thus working upon him , thus framing and disposing his heart , hath not Christ ; for he that is in t Christ , as a living member , by spirituall union , as a son by adoption , he is a new creature , old things are passed away , and all things are become new : When Christ came into the u Temple , he purged his Fathers house , he overturned the mony-tables , he drove out the buyers and the sellers . When Christ cometh into man , takes his holy habitation in the soule of man , he throwes downe the holds of sinne , he drives out all corrupt and carnall lusts , he purgeth the heart of man and makes it a holy house : when Naaman put himselfe into Jordan , his Leprosie departed from him . Man that is put into Christ by Faith , is cleansed from the Leprosie of his sin ; Faith w purifieth his heart , and every man that hath this hope x purifieth himselfe even as Christ is pure ; his thoughts of being in Christ Jesus who remaines under the power of prophanenesse are meere delusions . Reigning ungodlinesse disan●ls all communion with Christ Jesus : He that walks not in Christ is a stranger to Christ . Where there is no expression of true and saving grace , there is no evidence of being in Christ . 2. By being in Subjection under any lust ; one raigning sin destroyes the life of the soule ; an evill Herbe made the Prophets pot , a pot of death , one ruling lust makes the soule the Subject of spirituall death ; the breach of one Covenant forfets the whole Lease , allowance of the soule in the breach of one Commandement makes forfeture of whole Christ . One Sheba blew the Trumpet and drew all Israel into Rebellion against David : One ruling sin makes the whole man a Rebell against Christ : One raigning sin so blinds the understanding that it cannot savingly discerne Christ , as one moat so blinds the eye that it cannot comfortably behold the Sun ▪ one allowed sin so distempers the soule that it cannot receive any benefit by the ordinances of God ; as one strong disease , so disaffecteth the body , that it frustrates the use of the food : One swaying corruption so alienates the heart , that it cannot love Christ , as one stranger in the bosome of the wife so takes up her affection , that she cannot love the husband . One person in the house so keepes the possession that another can take no possession . One domineering sin so possesseth the soule , that Christ hath no possession there : One chain disables the prisoner to come forth and returne to his owne house : One fettering and binding lust holds man fast in Satans prison , and disables him to come to Christ , though a woman have but one husband , yet she cannot marry a second untill that husband is dead ; the soule married , though but to one lust , cannot marry it selfe to Christ , untill that lust is mortified and dead . One covetous lust in Judas ; one incestnous lust in Herod ; one ambitious lust in many of the chiefe Rulers ; one worldly lust in the young-man , was of strength enough , to with-hold each of them from Christ , to continue them all without Christ ; mans thoughts of interest in Christ remaining under the power of any one lust are but vaine and idle dreames . He that comes not universally from the world , from himselfe and every sinfull lust , never comes truly unto Christ . Israel came not to Canaan untill they forsooke Aegypt , renounced the service of Pharaoh , saw the Aegyptians drowned in the waters , and left not a hoofe in Aegypt behind them . Man cometh not to Christ untill he forsakes the world , renounceth the service of Satan , drowns every lust in the tears of true Repentance , and leaves not a hoof , not one affection of his soule behind him , under the jurisdiction and command of the world ; the love of the world is enmity with God , the service of any sin is Rebellion against God. 3. By mans terminating and confining himselfe within himselfe , not going out of himselfe , nor looking beyond himselfe to Christ , but doing all things for himselfe and referring all unto himselfe ; That ( saith our Saviour ) which is y of the flesh is flesh ; he that is altogether fleshly and hath nothing of Christ in him , he is fleshly in his disposition , in his affection , in his intention , in his undertaking hee minds himselfe and his owne fleshly ends and nothing els , he cannot looke beyond himselfe , his owne flesh is the circumference within which he moves , and the Center wherin he terminates his motion : Nothing in the course of Nature works beyond the Spheare of its owne activity , a thorne beares not grapes , a Sparrow begets not an Eagle , the corrupt z Tree brings forth corrupt fruit ; the waters move no higher in the cisterne then they are in the fountain : He that is not of Christ by a holy and gracious Originall , cannot sincerely intend Christ , but himselfe in his undertaking ; and he that lookes not beyond himself , hath nothing of Christ within him , he hath no principle , root nor spring of grace in his heart . Were he a tree of Christs planting , he would bring forth his fruit to Christ . Were he a child of Christs begetting he would encline and moove towards Christ in his affection ; he would primarily intend Christ in all his doing , as the Rivers comming from the Sea , returne and a empty themselves into the Sea , thus they who are of Christ returne and empty themselves into Christ , doe all for Christ , for the filling up ▪ and making of Christ glorious ; he that confines himselfe within himself , hath no love of Christ within him ; Jonathans love to David caused him to strip himselfe for David , love to Christ will make a man as occasion requires strip himselfe of all his honour , favour among men and earthly riches for Christ , according to the measure of mans love to Christ , are his manifestations of himselfe for Christ : For love seeketh not b her owne : He that loves Christ will abase himselfe for Christ , put himselfe and all that is his under the feet of Christ ; he that seeks himself , that terminates his thoughts within the circumference of his owne flesh , hath a very low and base spirit , Christs Spirit which is a Spirit of c power , a Spirit of magnanimity and courage , a Spirit of d glory , a most glorious and excellent Spirit doth not rest upon him . He that minds himselfe and his owne ends hath no cleare apprehension and comfortable discerning of Christ and his beauties , he that minds straw and stubble doth not discerne the worth of gold , silver and precious stones : such a man hath no faith in Christ , he takes not Christ unto himselfe to be the rock on which he buildeth , the Councellour by whom he will be guided , the King to whom he will be subject , and the husband to whom he joynes his soule in wedlocke ; he hath not this faith in Christ ; for as man by faith receiveth Christ to save him , so he gives himselfe againe to Christ to love and serve him , to intend and honor Christ above himself and every creature ; and thus man minding and intending himselfe , demonstrates his alienation from Christ . When man in the doing of workes of mercy blows a Trumpet , seekes himselfe and his owne applause among men , and in the performance of the duties of piety , stands praying in the corners of the Street , hunts after the praise of men ; when a man with the Pharisees doth what he doth to be seene of men ; or with Saul to be honoured before the people . When man in his ordinary and common imployments seeks his own things and not the things which are Christs , he declares himselfe to be a stranger unto Christ . 4. By mans fullnesse of himselfe . Self-fullnesse ever inferres an emptinesse of Christ ; he that is filled with himselfe is empty of Christ : There is a foure-fold fullnesse which argues an utter emptinesse of Christ in man. 1. Self-fullnesse , which is a high opinion of mans selfe , a conceit of sufficiency in himselfe ; ambitious thoughts of fullnesse enough at home in the House of mans own heart , which our Saviour termes a e trusting in a mans self . Mans leaning upon his owne arme to sustain him , upon his own righteousnesse to justifie him , upon his owne ability to doe all things for himselfe ; this the Prophet cals a being f wise in mans owne eyes ; man taking upon him to be his own guide , his owne instructor and counsellour ; this was an unhappy adjunct of the Laodicaean Angell , g rich , full and wanting nothing , not knowing that he was poore , blind , naked , miserable and wretched . Hee that hath highest thoughts of his owne fullnesse is most empty of Christ Jesus , the rich ( saith Luke ) are sent h empty away ; the rich , they who in their owne eye are full of wisdome to guide themselves , full of power to correct themselves , full of righteousnesse to justifie themselves , full of worth to obtaine every good thing at the hands of God for themselves , these are sent empty away , empty of Christ , empty of all saving knowledge , lively faith , fervent love and of every good gift and blessing which commeth by Christ : Self-fullnesse disables man to discerne any beauty or worth in Christ : the Pharisees were great self-admirers , very deeply guilty of self-fullnesse , and they had very low opinions of Christ : Self-fullnesse disables the soule to taste any sweetnesse in Christ , The i full stomacke loatheth the honey combe : This makes man uncapable of Christ ; the full vessell is uncapable of other liquor ; the man that is full of himselfe cannot receive Christ , there is no roome in their hearts to entertaine Christ ; Christ came among his owne : a generation of men ful● of the thoughts of self-sufficiency , dreaming of fullnesse enough at home in themselves , ignorant and unsensible of their necessity of Christ , and therfore they k received him not . 2. There is a fullnesse of sinne , which argues an emptinesse of Christ , there is no competition betweene the fullnesse of sinne and Christ in the soule of man : If sin have the possession , Christ hath no dominion . David did not reigne untill Saul was deposed , there must be a deposition of sin , before Christ can reigne in the heart of man ; there is no sutablenesse betweene Christ and a heart full of sin : Christ will not dwell in a soule so sordid and defiled with sinne , he abhorres all fellowship and communion with uncleane and vicious people ; he delights in none , but in them that excell in l vertue ; the Sun shines not where the house is full of darknesse ; the physick works not where the body remaines full of diseases ; the Husbandman sows not , where the field is full of thornes and bryars . Christ shines not into that soule , workes not upon that heart which is full of ignorance , earthlinesse , infidelity and spirituall maladies . Such as are full of sin , as Naaman was full of leprosie , as the Pharisees Sepulchers were full of dead mens bones , are farre from Christ ; it is a thing altogether vaine and fruitlesse once to mention or name , the m Name of the Lord Jesus , unlesse there be a departure from ungodlinesse . 3. There is a fullnesse of man , which argues an emptinesse of Christ . Many are so addicted unto man , their hearts and thoughts are so taken up with man , that there is no entertainment for Christ in them ; their soules are so possessed by man , that Christ hath no possession in them : some are so devoted to the service of man , that they cannot serve Christ , contrary to the charge of the Apostle , They make themselves the n servants of men ; not the civill , but the prophane and sinfull servants of men ; they exalt and set up man above Christ ; as the Philistines did set Dagon above the Arke , they study man more then they study Christ , they doe more to ingratiate themselves into the favour of man , then into the favour of Christ , the precepts of men are of more authority with them then the precepts of Christ : they accommodate and apply themselves more to mens lusts then to Christs service ; they adore and magnifie man more then they adore and magnifie Christ ; they abolish the worship of Christ , by making mens dictates the rule of their service , as our Saviour himselfe faith , In o vaine doe you worship me , teaching for Doctrines the commandements of men ; the observation of mens inventions , subjection to mens dictates in the matter of divine worship , is not only vaine and fruitlesse , but also pernicious and dangerous , a very profanation of Christs worship and service , a shamefull abasement of Christ below man , and a superstitious and idolatrous exaltation of man above Christ ; a wretched separation of the soule from Christ and inthralment of man to man ; therefore the Apostle saith of such , That they p hold not the head which is Christ ; they are not subject to Christ , as the members to the Head ; they are not guided by Christ , as the members by the head ; they doe not exalt and lift up Christ , as the members do the head ; they are not enlivened , acted and moved by Christ , as the members by an influence from the head , but they are subiect to ordinances after the commandements and Doctrines of men : mens inthralment of themselves to mens lusts and inventions , utterly excludes them from Christ Jesus , If I yet pleased men ( saith St. Paul ) I should not be the q servant of Christ . If I studied and observed men , made my selfe obsequious to the lusts of men , did haunt after the favour of men , or did make the wisdome and invention of men my guide in things spirituall , I should not be the servant of Christ . Christ hath no gracious Lordship and dominion in the souls of such persons , as are superstitiously devoted to mens inventions . Some againe are extraordinarily delighted in and taken up with the applause of men : All their workes of charity and piety are levelled to this marke , they doe all to be seen of men , to be praised of men , their r Almes , Prayers , Fastings are as lost labours , if men doe not observe them , if they gaine not the applause of men by them ; mens praises are the first mover in all their services , They love the ſ praise of men more then the praise of God , and when man is thus full , thus swolne and puffed up with the applause of man , thus ambitious of the praise of man ; there is nothing of Christ in man , How t can you beleeve , saith Christ , how can yee imbrace me , partake of me , subject your selves to me and quiet and content your selves with me , satiate and delight your selves in me , which receive honour one of another and seeke not the honour that cometh from God onely . Hee that is ambitious of the applause of man is uncapable of Christ ; the man that is vaine-glorious is farre from all sweet and comfortable communion with Christ . Some likewise u savour only the things of men , and not the things of God , the Word and Ordinances of God , the wayes and workes of God , the gifts and communications of God to the soules of men , have no savour with them : These things are to them as the words of Eliphaz unto Job , w Vnsavoury things , having no more taste then the white of an Egg ; sorrowfull meat which their soule refuseth to touch , they taste no sweetnesse , they find no pleasure in these things , they loath and leave them , as the Israelites loathed their Manna , and as the full stomack doth loath the hony-combe ; they savour and relish onely the things of men , that which is humane , corrupt and carnall , that which hath it's originall and spring from the wisedome of the flesh , this they savour , this sutes with them , as meat with the palate , as water with the dry ground ; the carnall counsell and perswasion , the corrupt practise and example of men , is very pleasing to them , this is wholly of man , and therefore fully agrees with man , is no offence to man , but a pleasing and delightfull thing to vaine man : They savour nothing in the labour of Gods Ministers , but their humane art and eloquence , or some needlesse speculations , which are of man , these they relish , but the x simplicity of Christ , preached and published in the Gospell , they savour not : What they heare of Christ tending to the honour and exaltation of man , that they like according to their apprehension , but what they heare of Christ , tending to the mortification of their lusts and prostration of themselves under Christ , in this they take no pleasure , this is a hard saying , it sutes not with them ; what they discerne in the worship of Christ externally pompous and glorious , carrying something of man in it , that they approve and like , but the truth and sincerity , faith and love , humility and self-denyall enjoyned in the worship , and required in the worshippers of Christ , they relish not , they have no pleasure in these : the charity , mercy and bounty which they discern in the children of God , they can approve that which is humane and morall in them , and tending to the outward and common preservation of man , they savour , but the purity and precisenesse , power of godlinesse , holy walking and zealous observation of Gods precepts are things which they relish not , but distaste in Gods servants : So that as Abimelech shewed kindnesse to Abraham for Sarahs sake ; Abraham was savoury to him by reason of Sarah : thus these men shew respect unto Christ , his Ordinances , his Ministers and servants , onely for man , for something which they discerne and find of man there ; they savour nothing but man in them : and thus their faith standeth in the wisdome of man , and not in the power of God and Christ ; and this their savouring of man , declares their not favouring of Christ , their totall alienation and estrangement from Christ . Some also are full of reioycings in man , contrary to the charge of the Apostle , y They reioyce in men ; in the wisdome of men , in the learning of men , as in the onely light which guides them ; in the authority of men , as in the obligation which binds them ; in the traditions and inventions of men , as in the rule of their religious worship and service ; in the eloquence of men , as in the loadstone which drawes them , as in the musicke which affects them ; in the en●icing words of mans wisdome , as in the onely Rhetorick that delights them ; in the countenance and favour of man , as in the onely Sun that warms them ; in the applause and approbation of man , as in the onely Trumpet that makes a joyfull sound in their eares ; in the Abilities , gifts , industry and labours of man , as in the prime and maine causes of their salvation , welfare and felicity : And thus their whole acquiescence is in man , their choyce dependance is upon man , their glorying and rejoycing is terminated in man , the glory of their whole welfare is ascribed unto man : the Israelites rejoyced in the z Arke , not in the Lord , and vaine men rejoyce in man , in the presence of man , in the ability , favour , power and helpe of man , and not in Christ ; Thus among the men of Corinth , a One said J am of Paul , and another I am of Apollo , looking with a humane eye upon , and glorying after a carnall manner in those holy Messengers of God , even idolizing and abusing the appointed instruments of their salvation , robbing Christ of his glory by an inordinate dependance upon , and glorying in the Messengers of Christ , ascribing that to them which was proper unto Christ , exalting them into the very roome of Christ ; so glorying in them that Christ was not glorious in their apprehension ; the carnall overvaluing of the instruments is a shamefull undervaluing of the Lord Jesus . Hee that doth not according to the expression of the Prophet , b cease from man ; from the wisdome and counsell , devise and invention , art and ability of man , sees little or nothing of Christ , hath no comfort nor joy in Christ ; he that doth not cease from dependance upon man , from glorying and pleasing himselfe in man , from resting upon the authority of man in matter of spirituall instruction , is very ignorant of Christ , a meere stranger to Christ ; Christ ever proves uncomfortable to them whose rejoycings are in man. 4. There is a fullnesse of the world , which argueth an emptinesse of Christ in the soule of man. The Inne where Christ was borne was so full of guests , that there was no roome for Christ , but in a manger , a dishonourable lodging for such a glorious guest , in the heart which is filled with the world , there is no roome for Christ . Worldly minded men give a very unworthy entertainment unto Christ ; the world so blinds them , that they cannot discerne the beauty , worth and excellency of Christ , any more then an eye full of dust can discerne the brightnesse and beauty of the Sunne , they see no c comelinesse in Christ for which they should desire him ; this so fils their hearts , that they are uncapable of spirituall instruction , as d thorns and bryars make the field uncapable of seed ; this beares such authority and dominion within them , that they cannot vaile and bow to Christ , they cannot take Christs yoake upon them , they cannot set themselves about Christs worke any more then a servant can put himselfe from his Masters service into another mans worke , No man ( saith Christ ) can e serve two Masters ; no man can be the servant of God and Mammon : this so alienates the heart of a man from Christ , drawes the soule of man into such spirituall fornication , that man can no more love Christ then a harlot can love her husband , for , if any man ( saith Saint John ) f love the world the love of the Father is not in that man , And the love of the world ( saith St. James ) is g enmity with God : This doth so take up the thought , care , study , delight , strength , labour , time and the very whole of man , and doth so fetter and bind him , fasten and encline him to things here below , that with the invited guests in the Parable , he h cannot come to Christ ; he cannot imbrace Christ , he cannot attend on Christ ; he cannot marry his soule to Christ ; this doth so distemper their palates that they cannot relish Christ : The flesh-pots of Aegypt were so savoury to the Israelites that they could not long relish their i Manna . Christ is a distastfull dish where the world is a sweet feast ; this fils the heart of man with dishonourable thoughts of Christ . The over-prizing of the world is the under-prizing of Christ . Hee can never apprehend Christ as all in all , that doth not apprehend the world as nothing ; the young mans over-prizing the world caused his departure from k Christ : the lovers of the world are very inconstant in their following of Christ ; if Christ and the world will not stand together , Christ is soone forsaken , the world alone hath their attendance , service and affection : So that Christ hath no spirituall and gracious being , where the world hath such full possession . And these foure sorts of fulnesse in man are so many cleare demonstrations of Christs estrangement from man. 5. By mans spirituall emptinesse : He that is empty of Christ is without Christ ; the Cisterne which is empty of water is without the fountaine ; hee that is empty of grace is without Christ the authour and fountain of grace ; he that is without the life of Christ , who hath not Christ living in him , as the root in the branches , l graciously enlivening him , as the soule doth naturally enliven the body , endowing him with spirituall principles of holy , and gracious life , enabling him like a living man to feele his sin , as a living man his disease ; to rise up from the world , as a living man ariseth from the Earth ; to feed upon the Ordinances of God , as a living man upon the food which is set before him ; to walke in the wayes of God , as a living man doth move and walke in an earthly way ; to follow Christ , in attending his Ordinances , in beleeving his Promises , in obeying his precepts , as Lazarus followed Christ when he had raised him from death to life ; he that hath not Christ thus living in him , thus framing and disposing him to live to God , to consecrate himselfe to Gods service , to conforme himselfe to Gods precepts , to intend God and his glory , To live ( as the Apostle saith ) m godly in Christ Jesus ; in Christ enlivenining him and according to Christs prescription . He that doth not thus live is without Christ . 2. He that is empty of the knowledge of Christ is without Christ ; the eye which is empty of the light of the Sun is without the Sun ; the soule which is empty of spirituall and heavenly light is without the Sun of Righteousnesse ; he that doth not know Christ as a Prophet instructing him and making him wise unto salvation ; as a Priest sanctifying and purging him from his corruption ; as a King bearing spirituall dominion within him , bringing his whole man into a holy and humble subjection ; he that doth not know the death of Christ in the crucifying of his affections ; the resurrection of Christ in the rising of his soule to seeke the things which are above ; the n power of Christ in working his heart from obstinacy and hardnesse , from captivity and bondage , from pride and haughtinesse to softnesse and tendernesse , to liberty and freedome , and to humility and meeknesse : He that doth not know the beauties of Christ ravishing his soule with joy and delight in him ; the love of Christ in being espoused to Christ ; the worth and excellency of Christ in accounting all but o dung and drosse in comparison of Christ , and the fullnesse of Christ in feeling and finding all contentation in Christ he that doth not thus know Christ is without Christ , in Christ are hidden all the treasures of p knowledge and wisdom , and he that hath Christ is full of spirituall knowledge as the Sea of q waters . 3. He that is empty of the power of Christ is without Christ : When the body is empty of the power of the soule , the soule is departed from it , become a stranger to it : thus when man is altogether empty of the spirituall and heavenly power of Christ , then is man without Christ , a meere stranger to Christ , all they that are partakers of Christ have experience of the power of Christ , in casting downe the strong and mighty holds of sin in their soules , in humbling their hearts , in bringing the thoughts of their hearts into the obedience of Christ ; in overcomming and casting Sat●n out of their hearts ; in sanctifying and cleansing their soules ; in perswading them to beleeve and lay hold upon the promise of life ; in pacifying and quieting their perplexed consciences ; in making them able to endure afflictions , and in causing them to grow and encrease in all heavenly graces : He therefore that hath not experience of this power of Christ , in the r casting down of the holds of sinne , as Israel had experience of the power of the Lord , in casting down the wals of Jericho at the blowing of the trumpets ; he that feeles not this power of Christ in making him victorious over Satan , as the man in the Gospell had experience of Christs power in ſ casting the uncleane spirit out of him : He that doth not discerne Christ powerfull in sanctifying him ; as Naaman dis●rned the vertue of Jordan in purging his Leprosie from him , and the lame man discerned the power of the Angell in Bethesda healing him : He that knowes not the efficacy of Christ in perswading him to beleeve , in reconciling him to God ; as Josephs brethren discerned the esticacy of his Intercession with the King of Aegypt for them : Hee that perceives not Christ pacifying his troubled spirit , binding up his broken t heart , and healing his wounded conscience ; as the Disciples felt the power of Christ u calming the stormy tempest ; and the wounded man in the Parable felt the Samaritan w powring wine and oyle into his wounds and binding up the same : He that discerns not Christ x strengthning and sustaining him in temptations and tryals ; as the Arke bare up Noah in the deluge ; he that feeles not Christ y comming downe upon his soule like raine upon the mowen grasse , and as showers that water the Earth , making him fruitfull in every good gift and grace : he that is empty of these powerfull and mighty ministrations of Christ is without Christ , under the power of his corruption in his naturall , and carnall condition . 4. He that is empty of the Liberty which Christ ministreth is without Christ , he that doth not feele Christ freeing him from the death of sin , as the woman of Shunems son felt the Prophet freeing him from bodily death , x his flesh waxing warme and his eyes opening : freeing him from the thraldome and imbondagement of sin , as Peter a felt the Angell freeing him from his fetters and Herods prison ; freeing him from the servitude of the world , as Israel discerned Moses , freeing them from the servitude of Aegypt ; freeing their understandings from ignorance , as the Sun freeth the ayre from darknesse ; freeing their wils from perversenesse , their thoughts from vanity and their a●fections from coldnesse and deadnesse , as the fire freeth the house from cold and filleth it with heat : making the whole man free to know , beleeve , love and rejoyce in God , as the cleare eye is free to see , the Brides heart is free to love the Bridegroome , and the Sun free to run the race which is set him : Hee that is a stranger to this freedome , remaining a captive under the power of his lusts , and the world , is farre from Christ , an empty house in whom Christ hath no dwelling . 5. He that is empty of the love of Christ is without Christ : He that doth not discerne the love of Christ , as the Bride discernes the love of the Bridegroome : Hee that perceives not Christ b kissing him with the kisses of his mouth ( it is the Churches expression in Salomons Song ) applying the doctrines of his Love , Mercy and Peace to his conscience , making him sensible of his love in the use of his Ordinances , as the Bridegroom● makes the Bride sensible of his love in his c banquetting house , making him joyfull in the House of d Prayer , inabling him to pray with confidence , returning a gracious answer to his holy and humble petitions : He that perceives not the love of Christ in the cleare and comfortable revelation of his secrets to his understanding ; in his holy and sanctified working upon his soule , in sealing up the pardon and forgivenesse of his sin ; in the free and plentifull communication of himselfe , his gifts , graces and benefits unto his heart ; in the sanctifying and sweetning of all his tryals , in making all to worke for the best unto him , in giving him water out of the rocke , meat out of the eater , and sweet out of the sowre . He that is thus empty of the love of Christ is without Christ . Where Christ is , there his love is , and his love is not idle but operative , manifesting it selfe in the div●ne and heavenly fruits and effects thereof to the soule . And thus by these marks and characters , mans being without Christ , mans abiding in his corrupt estate and carnall condition is plainly discernable . CHAP. VI. Exhorting to come out of our naturall and corrupt estate . 5. THe consideration of mans misery in being without Christ , in continuing still in his corrupt and wreched estate , should set every man on worke , with all diligence , with all assiduity and carefullnesse to labour his deliverance and freedome out of that condition : the estate of corruption is of all estates the most miserable , better live in any servitude , misery , poverty , disgrace or trouble , then under the power of sin without Christ ; better live in ignominy without honour , in prison without freedome , in hatred without the love of man , in poverty without riches , in exilement without humane fellowship , in famine without bread , in darknesse without light , in trouble without peace , in paine without ease enjoying Christ , then to live in all the fullnesse of the world under the dominion of corruption without the Lord Jesus : Therefore out of this estate doth the Lord call us , e Turne you even unto me ( saith the Lord ) with all your heart , and with fasting and with weeping , and with mourning , and rent your hearts and not your garments , and turne to the Lord your God. Turne from your sin , as a Traveller from his wandring path , and walke in the wayes of God , turne from the service of sin , as Rebels from the service of a forrain Prince and serve the Lord your great and highest Soveraigne ; turne from the love of sin , as a Harlot from the love of strangers , and love the Lord Jesus your spirituall Bridegroome with all your hearts , with all your souls and with all your might : This is the labour of all Gods Ministers , the fruit and honour of all their endeavours , To open the eyes of men , and to f turne them from darkenesse to light , and from the power of Satan unto God , that they may receive forgivenesse of sins and inheritance among them that are sanctified by faith which is in Christ : The translation of the soules of men out of their naturall and corrupt estate into Christs Kingdome , is the most sweet and blessed fruite of the Gospell : To this also the Lord perswadeth by the proposall of many favours and mercies ; Turne you unto me saith the Lord and I g will turn unto you , saith the Lord of Hoasts : Turne you unto me as Schollars to your teacher to learne my lawes , as children to your Father to reverence my name , as Subiects to your Soveraigne to obey my Statutes , as Servants to your Lord and Master , to do my will : turne you unto me by repentance , sorrowing for your sins , by faith beleeving my Promises , by love imbracing me and my testimonies , and by obedience keeping my Commandements ; and I will turne unto you as a King of mercies pardoning you , as a loving Father receiving you , as a kind and gracious Husband imbracing you , as a glorious and shining Sun , dispelling all the clouds of sorrow from you , as a powerfull and mighty Redeemer , delivering you from all them that doe conspire against you . God doth ever manifest himselfe very good and gracious to them that turne from their impieties . To move men to this the Lord likewise useth very sweet and powerfull expostulations : h Repent and turne your selves ( saith the Lord God ) from all your transgressions , so iniquity shall not be your ruine ; cast away from you all your transgressions whereby yee have transgressed , and make you a new heart and a new spirit , for why will yee die ô house of Israel , for I have no pleasure in the death of him that dieth , saith the Lord God , wherfore turne your selves and live : The forsaking of sin is the obtaining of life . Sin is the cause of mans ruine , repentance the way to peace and eternall happinesse ; though the ability to repent be Gods gift ; yet it is the duty of every man to repent ; and the changing of the heart from sin to holinesse is ever attended with sweet and sure mercies . All blessings attend them that come from their naturall and corrupt estate , to walke with God in newnesse of life , and for this , saith St. Peter , God having raised up his i Son sent him to blesse us in turning away every one of us from our iniquities : the translation of man from the state of sin into the state of grace is one of the choysest benefits that cometh by Christ , and they are the most blessed and happy among all people , whom Christ delivers and turnes from the power and service of their corruption ; therefore as Sampson burst his wit hs and came away from Dalila , so let us burst asunder the wit hs and fetters of our sin , and come forth of our naturall and corrupt estate . Of all estates to live under the power of sin and to continue a stranger to Christ is the most miserable and unhappy estate . 1. An estate of Barrennesse , the carnall man is a bad tree , k and can beare no good fruit , a loathsome fountaine and can send forth no cleane water ; Michals wombe was shut up and she had no child , till the day of her death ; the heart of a carnall man is shut up , and continuing in that estate , hee brings forth no good fruit all the dayes of his life ; he is , saith Jude , a l tree twice dead and plucked up by the roots , voyd of all the fruits of grace . 2. His estate is an estate of exilement from God. Adam was exiled Paradise for eating the forbidden fruit ; the carnall man is exiled Gods presence , shut out from all communion with God for feeding and feasting his soule upon sin , because stolne waters are sweet , and bread eaten in secret is pleasant unto him ; such men have no gracious relation unto God , no claime nor m title to the covenant of God , no unfained love to God , no likenesse with God , and therefore God disclaimes all communion with them , he will not acknowledge them . 3. It is an estate of enmity , the carnall mind is n enmity against God ; man opposeth God and God opposeth man , corrupt men are o haters of God , they hate the very being of God , and wish there were no God ; they hate him in his attributes ; because he is a wife God , and beholds all their impieties ; because he is a holy God and abhorres their ungodlinesse ; because he is a just God , threatning destruction to their wayes ; because he is a powerfull God , able to dash them in peeces as a Potters vessell with a rod of yron : they hate him in his Ordinances , in his Ministers , in his Servants , in all that beare his Image of holinesse and true righteousnesse , and God hates them in their qualities , in their services , in their prayers , their best Sacrifice is a loathsome carkasse in Gods nostrils , a very p abomination before the Lord. 4. It is an estate of slavery to Satan , to the world , to corruption , he that is most sinfull is the veryest slave in the world , as many lusts so many Lords and Masters , yea cruell tyrants over him , leading him captive at the will of Satan . Peters being fettered in Herods prison ; Jeremies lying in the Dungeon ; Israels servitude under Pharaoh ; and the Aegyptians being led captive by the Assyrians , naked and bare-foot to the reproach of Aegypt , is but a slender shadow and weake representation of this thraldome . 5. It is an estate of curses ; the whole pot was a pot of death , where the evill herbe was , all is a pot of death , a pot of curses , where sin rules , very blessings are turned into curses , to them that turne not from their impieties , the q table is a snare , and what should have bin mans welfare becomes his ruine , all the meanes of grace are perverted , all the labours of Gods Ministers frustrated . Jonahs being in the ship disabled the Marriners to bring the Ship unto the shore ; the dominion of sin in the soule disables the Minister to bring it to the haven of peace , we row in vaine , all our labour is lost , if you forsake not your sin , we cannot profit you ; the holding fast of your impieties turnes the ministry of salvation into an increase of condemnation , working death instead of life , the very best things , proving evill to them that continue without change in their corrupt estate ; therfore as r Hannah prayed to bee delivered from her barrennesse , as Absolom longed to see an end of his exilement , and to behold the Kings face againe ; as Israel sighed and groaned to bee eased of their bondage ; as the men of Tyre and Sidon made Blastus the Kings Chamberlaine their friend , and desired peace with Herod ; and as the Prophet powred meale into the pot , and there was no harme in the pot ; but the pot of death was made a pot of wholesome food , a meanes to preserve life . So let us bee earnest with the Lord to deliver us from this estate of barrennesse , and make us fruitfull , from this estate of exilement , and bring us to the enjoyment of the heavenly Kings face and countenance ; Let us make Christ our Friend , that there may be an end put to the enmity betweene God and us , and that we may be set at peace againe with God ; let us sigh and groane under our sinfull bondage , and labour for spirituall freedome ; Let us labour to have true and saving grace powred into the pot of our soules , that all our possessions and undertakings may be sanctified unto us , and that the Word which our sinne hath made the savour of death unto death , may thorow grace become the savour of life to life to every one of us . And to the end we may be translated out of the state of corruption into the state of grace , let us , 1. Attend upon and hide the word of God in our hearts : This is the s Word of life , by which our soules are quickned , this is the Seed of t Regeneration by which wee are new born , this is the voyce by which wee are called out of the Kingdome of darkenesse into marvellous light ; this is the u warlike weapon by which the holds of sinne are cast downe , as the walls of Jericho were cast flat to the ground at the ●ounding of the Trumpets ; this is the fire , by which the drosse of sin is purged out of our souls ; this is the word of w Reconciliation by which wee are set at peace with God. On this therfore let us wait , this let us treasure up in our souls , that therby a gracious change may be wrought in us . 2. Let us labour for the sence and feeling of our sinne , as of a loathsome disease , as of a heavy burthen . Complaine of sinne , as Sarah did of the daughters of Heth , be weary of sinne as a sick man of his disease ; Cry to the Lord as Paul did , O miserable man that I am who shall deliver me from this body of death , the more sence and feeling wee have of sinne , the more assurance of a discharge from sin . When Israel sighed and groaned , then their deliverance from Pharaohs bondage drew nigh ; when sin is a trouble and man growes weary of it , as of a hard servitude , then the houre of the soules spirituall deliverance approacheth ; therefore to such our Saviour speaketh , Come unto me all yee that travell and are heavy laden and yee shall finde ease unto your soules . 3. Let us get our hearts filled with godly sorrow for sin ; turne all your sorrow into sorrow for sinne : Mourne for this as for the death of your first-borne ; Mourne secretly without ostentation , mourne unfainedly without dissimulation , mourne universally without the reservation of any sin ; as the deluge overflowed and drowned all the Earth , hill and valley , so let your sorrow drowne all sinne ; they that sow in teares shall reape in ioy . Godly sorrow is ever attended with the joy of conversion , remission and spirituall consolation , They that mourne shall be comforted . 4. Be very frequent and serious in the view and examination of your naturall and corrupt estate ; consider the basenesse , the loathsomnesse , the unprofitablenesse , the cursednesse and the perilousnesse thereof , men could never quiet themselves in this estate , were they not inconsiderate of the evill thereof : A Travellor that is out of his way would never goe on therein did hee consider that every step he treades is one step further from his home ; did carnall man consider that every action of his removes him one step farther from God and Heaven , and brings him one step nearer to Satan and damnation , hee would never please himselfe in this estate ; inconsideration makes way to all evill : the Lord having mentioned the great impieties of Israel , layeth downe this as the ground therof , They are x a Nation ( saith the Lord ) void of counsell , neither is there any understanding in them . O that they were wise , that they understood this , that they would consider their latter end ; they doe not consider how they are in the gall of bitternesse and in the bond of iniquity , in the thraldome of Satan under the wrath of God , in the state of damnation , subject to a thousand easelesse and endlesse woes and miseries , did men consider this , they would awake out of their sleepe and stand up from the dead , that Christ might give them light : They would with David , consider their waies , y and turne unto the testimonies of the Lord. 5. Addresse your selves to Christ by faithfull and fervent Prayer ; the Gibeonites sent to Joshua and he rescued them from the Amoritish Princes . We must send by prayer to Christ , to rescue us from the Prince of darkenesse ; the woman of Shun●m came to the Prophet , cast her selfe downe , tooke hold of his feet , would not let him goe , and hee went with her and raised her dead child : thus must we come to Christ , cast our selves downe , humble our selves under the hand of Christ , lay hold on Christ , and never let him goe , that he may raise us from the death of sin to the life of grace . CHAP. VII . Perswading to thanksgiving for deliverance out of our naturall and corrupt estate . LAstly , this ministers matter and occasion of great praise and thanksgiving to all them whom Christ hath delivered out of their corrupt and carnall estate , and translated into the state of grace and holinesse . Of all deliverances deliverance from sinne is the greatest , the sweetest , the choisest : A deliverance of the greatest cost , other deliverances are wrought by the power of God , this is a deliverance wrought not onely by the power of God , but also by the bloud of God , by the bloud of Christ , who is God and Man in one person Feed ( saith Saint Paul to the Bishops , the Ministers of Ephesus ) the Church of God which he hath purchased with his owne z bloud . a Give thanks ( saith the Apostle ) unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light , who hath delivered us from the power of darknes , and translated us into the Kingdom of his deare Son , in whom we have redemption through his bloud ; the deliverance of Israel out of the bondage of Egypt , and the captivity of Babylon , the deliverance of Ieremy out of the dung●on , of Peter out of Herods prison , of Ionah out of the belly of the Whale , or the three children out of the fiery furnace , or whatsoever deliverance else you can mention , cost not God so much as the deliverance of man from sinne ; b for this God gave his owne , his onely Sonne . This is a deliverance which argues more of Gods love to man then all the deliverances which God hath wrought besides for man ; Therefore of this the Evangelist saith , God so c loved the world that he gave his only begotten Sonne ; And Christ ( saith Saint Paul ) loved the Church , and gave himselfe for it . This is a deliverance from greater evils then all other deliverances ; a deliverance from Satan , the worst of all Tyrants ; a deliverance from Hell , of all prisons the most loathsome , of all places of torment the most painefull ; a deliverance from sinne , of all fetters the strongest , of all burthens the heaviest , of all spots the fowlest , and of all diseases the most mortall and dangerous ; a deliverance from the curse of the Law , of all condemning sentences the most terrible , and full of soul-anguish ; a deliverance from death , of all the Kings of terrour the most dreadfull , all other deliverances are but slender shadowes and representations of this deliverance : This is a deliverance restoring man to greater felicity then all the deliverances beside which God ever wrought for man ; a deliverance by which man is made a living member in Christs body , a loyall Subiect in Christs Kingdome , a spirituall Free-man of the new Ierusalem , a childe of God by Adoption , the Spouse of Christ by holy wedlocke , a glorious Conquerour over all the enemies of his salvation , and an heire to a heavenly and incorruptible Kingdome . Mans deliverance out of the estate of corruption comprehends matter and cause of all joy and thanksgiving . Looke therefore every gracious and sanctified soule upon this blessed worke of Gods power , love and mercy , and say with the Psalmist , Blesse the Lord , O my d soule , and all that is within me blesse his holy Name : Blesse the Lord , O my soule , and forget not all his benefits , who forgiveth all thine iniquities , who healeth all thy diseases , who redeemeth thy life from destruction , who crowneth thee with loving kindnesse and tender mercies . The woman of Shunom receiving her dead sonne restored unto life , fell downe e at the Prophets feet , and bowed her selfe unto the ground . Thus receiving thy soule that was dead in sinne , restored to the life of grace , fall thou downe at the feet of Christ , adore and worship him , laude and magnifie him , prostitute thy selfe and all that is thine by way of gratitude under him . The blinde man whose eyes Christ opened , beleeved and f worshipped him : Christ having opened the eyes of thy understanding to know the hope of thy g calling , the riches of Christ inheritance , and the exceeding greatnesse of his power towards thy soule ; beleeve thou in Christ , embrace him , cast thy selfe on him , have thy whole dependance upon him , and worship him , by an honourable apprehension of his perfections , a sincere and fervent love unto his person , a humble submission to his precepts , and thankfull celebration of his great and glorious Name for all his mercies : The lame h mans feet and ankle bones receiving strength , he leaped up , stood and walked , and entred into the Temple , walking , leaping , and praising God. Christ having healed thy affections , having strengthened thee with all spirituall might , rise up from the earth , walke in the wayes of holinesse , enter into the Temple , attend Christ in his Ordinances , let thy soule rejoyce in Christ , and praise him for thy spirituall abilities . Naaman being cleansed from his leprosie , returned unto the Prophet , and intreated him to take a blessing from i him . Christ having cleansed thee from the leprosie of thy sinne , returne to Christ , and render to him the blessing of spirituall and hearty thanksgiving . The woman in the Gospell who had a spirit of infirmity bowing her downe , being made straight , k glorified God Christ having raised and rectified thy heart , which was altogether bowed downe to the world , and the things here below ; Christ having inabled thee to looke up , to seeke the things which are above , to mind God , to love his truth , to hunger and thirst after the gifts and graces of his Spirit , glorifie Christ for this his gracious worke : l The Israelites seeing the Egyptians drowned , and themselves delivered from their servitude , sang and triumphed ; Man seeing his sinnes drowned in the teares of godly sorrow , and buried in the grave of Christ , his soule set free by Christ from the servitude of Satan , the world , and his owne corruption , should sing and triumph in Christ , and say , the Lord hath triumphed gloriously , the horse and the rider , Satan and my corruption hath he throwne downe together : The Lord having of barren made Hanna fruitfull , she said , my heart reioyceth in the m Lord , my horne is exalted in the Lord , my mouth is enlarged over mine enemies , because I reioyce in thy salvation ; Christ having opened our hearts , and of barren made our soules fruitfull in all heavenly graces , our hearts should rejoyce in Christ , our mouthes should be enlarged with his praises , and our soules should rejoyce in that salvation which Christ hath brought unto us . Man hath not greater cause of thanksgiving for any thing , then for his Sanctification , this worke of Christ makes him a living man , puts such a life into him , that the second death shall never have power over him : This makes him an honourable man , one of the royall seed , a King and Priest to God : This makes him a beautifull and comely man , as the Lilly among the thornes , as the Sunne , Moone , and Morning among the clouds : This makes him a victorious man , a superabundant conquerour over all temptations and afflictions : This makes him a rich man , the least mite of this grace is better then all the abundance of the earth , as the n gleanings of Ephraim were better then the vintage of Abiezer : This makes him a ioyfull man , regeneration is the matter and ground of the soules fullest , surest , and sweetest rejoycing . The Kingdome of God , the worke of grace , o the spirituall reigne of Christ in the heart , is righteousnesse , peace , and ioy in the Holy-Ghost ; Therfore praise Christ for this above all his favours , as Theodosius gave God greater thanks that he had made him a member of the Church , then head of the Empire ; warme thy heart therefore with the frequent and serious thoughts of this worke of Christ , and praise him for this , as for the brightest Starre shining in the Firmament of thy soule , as for the most rich and orient pearle in the store-house of thy heart , as for the most beautifull and comely slower adorning the garden of thy inner-man . O praise him for this , as for the sweetest freedome , the noblest crowne , the choisest workmanship , and liveliest evidence of his love communicable to the soule of man. As this is the best , and most soule-reviving influence of Christ into the heart of man : so for this pursue , and follow Christ Jesus with free and frequent , cordiall and joyous , gracious and everlasting praises ? for without this we are strangers to Christ , to the number of his faithfull servants , to all the Prerogatives and priviledges which God ministers to his children , even aliens to the common-wealth of Israel . CHAP. VIII . Shewing how all Gods people are but one . THe second Alienation , expressing the misery of men in their corrupt and carnall estate , an Alienation from the Common-wealth of Israel . Israel were once the peculiar people of God , set apart by a holy Covenant unto God to be his people above all the people of the earth , from the common-wealth of these Israelites , the Gentiles before the comming of Christ were strangers , and before their calling and conversion by the ministery of the Gospell , they were wholly excluded from the Priviledges and Prerogatives belonging to the Israelitish people , as being strangers unto their common-wealth . And the Apostle expresseth their misery and dishonourable estate , by a Metaphor taken , a iure Civitatis , from the Rights and Priviledges belonging to a City , being no Citizens , no members of this spirituall common-wealth , they were excluded from the Lawes , Immunities , Freedomes , and Priviledges belonging to the same . In the words we may observe , 1. The Title given to the Church and people of God , a Common-wealth . 2. The Exemption of all prophane men from this Common-wealth , called Aliens to the Common-wealth of Israel . 1. Of the Title , which is not proper but metaphoricall , and it may teach us , That Gods faithfull people are a spirituall and mysticall Common-wealth . As they are termed a body consisting of many members of which Christ is the head ; a house consisting of many lively stones , whereof Christ is the head corner stone ; an Orchard composed of many Trees , of which Christ is the planter : so they are also a spirituall , a mysticall Common-wealth , wherof Christ is the supreame Governour : And Christs Church and faithfull people are a spirituall Common-wealth . 1. In respect of multitude . A Common-wealth consisteth of many persons , the Church of Christ of many beleevers , as a body of many members , a house of many stones , an orchard of many trees , a flocke of many sheep , and an army of many souldiers ; though they be but few , a small number , comparatively in respect of the prophane multitude , like Gideons three hundred men to the Midianitish Hoast , A little flocke , a few , a remnant , one of a City , and two of a Tribe , as the Scripture speaketh ; yet considered simply , and in themselves they are many . One hundred forty and foure thousand were p sealed , Rev. 7.4 . And the Prophet foretold of the conversion of the q abundance of the Sea , and of the comming of the forces , of the Gentiles to the Church of Christ . 2. In respect of Submission and Obligation to one Law. The people of a Common-wealth , though they be many , yet they are all guided by one Law. Thus the Church of Christ , though they be many , and dispersed farre abroad upon the face of the earth , yet they are all subject to , and guided by one divine and sacred Law ; They walke all ( as the Apostle saith ) by r one Rule : All Israel were guided by one fiery pillar in their journeyes ; All the nations of the earth have one and the same Sun , ministring light unto them , to guide them in their severall goings : The beleevers of all Nations have one and the same word of God , to be the light of their feet , and the lanterne of their paths . Christ prescribes one Law to all his Subjects , one rule of beleeving , obeying and adoring him . 3. In respect of Subiection under one Governour . In a Common-wealth there is one chiefe Ruler ; in the Church , Christ is the supreame Governour : He is the Head of this body , the King of this Common-wealth . As the body hath but one Head , and the common-wealth but one King : so the Church but one spirituall Head , but one divine and heavenly King , which is Christ ; therefore stiled the ſ head over all things unto the Church , and a King set upon the holy hill of Syon : The Church is the Spouse , and Christ the Bridegroome ; the Church the slocke , and Christ the chiefe shep heard ; the Church the ship , and Christ the Pilate ; the Church the family , and Christ the Master of the house , stiled by ●nt James , one Law-giver , and we by voice from Heaven are commanded to heare him . 4. In respect of mutuall and common interest in all spirituall good things . All the members in a common-wealth have interest in the common priviledge and liberties belonging to that common-wealth . All the living members of the Church of Christ , have claime and title to all the good things of Christ ; they are all sonnes of God , they are all the Lords free-men , they are all Citizens of the new Jerusalem , they are all members of the same mysticall body , they are all heires to the same inheritance , and partakers of the same promises and benefits by Christ ; All is theirs , whether Paul , or Apollos , or Cephas , or the world , or life , or death , all is theirs , and they are Christs . Ther Sun is alike open and obvious to the eye of the poore , and of the rich . Christ the Sun of Righteousnesse is alike open and free in the communication of himselfe to the soule of the poore , and rich beleeving Christian ; yet this parity of beleevers participation of Christ , takes not away the imparity of dominion and subiection between themselves . He that is inferiour in sanctification , may be superiour in externall estate and iurisdiction : For as there are various degrees of state in a common-wealth , so there are in the Church of Christ on earth . 5. In respect of Constitution and composition . A common-wealth , as Aristotle observes , consisteth not of a Physitian and a Physitian , nor of a countrey man , and a countrey man ; but of a Physitian and a countrey man : so the Church of Christ consists not of a Pastor , and a Pastor , nor of a hearer , and a hearer ; but of a teacher and a hearer , they are neither all teachers , nor all hearers , but some Pastors , and some Disciples , some teachers and some learners ; as in an army some are souldiers , and some are Captaines ; in a family , some are nurses , and some are sacking babes ; some therefore in the Church are commanded to teach , and some are enjoyned to learne . 6. In respect of separation and distinction . A common-wealth is separated and distinguished from other Lands , by Lawes , language , habit , priviledges , &c. The Church of Christ is separate and destinguished from all the residue of the world ; they are called out of the world , they are a t royall Priesthood , a chosen generation , a peculiar people , called out of darknesse into a marvellous light . They are a holy people unto the Lord their God , the Lord their God hath taken them to be a speciall people unto himselfe , above all the people that are upon the face of the earth : And they are distinguished from all other people by their Originall , they are borne of God ; by their Countrey , they are Citizens of the new Jerusalem ; by their language , they speake the language of Canaan , God hath returned to them a pure language : By their habit , they put on righteousnesse as a garment , their adorning is not the putting on of gold , or plaiting of the haire , but the adorning of the hidden man of the heart : To be glorious within is their choise , and speciall ornament ; they are distinguished from others as the living from the dead , as the vine from the thorne , as the lambe from the wolfe , as light from darknesse : God is their God , and they are his children , and they have priviledges which no other people have besides them . 7. In respect of unity . A common-wealth consisting of many particular persons , makes but one politicke body . All true beleevers are but one mysticall body in Christ ; therefore the Church is called One. My beloved ( saith Christ ) is one , and there is one body , and one spirit ( saith the Apostle ) one Calling , one Lord , one Faith , one Baptisme , one God and Father of us all . The Church is of one Lord , by one Baptisme , into one mysticall body , under one head , ruled by one spirit , bound with one bond of hope and love , professing one faith , and called with one Calling , to one heavenly Kingdome , built upon the foundation of one Doctrine . As one soule doth quicken the many members of the body : so the Spirit doth animate and enliven the whole Church . As in one Pomegranate there are many kernels within one rinde : so doth one Church containe innumerable people , through the unity of faith ; having one Father regenerating them , one spirit enlivening them , one light guiding them , one spirituall food nourishing them , one Law binding them , and one Head ruling the in , they are most sweetly and entirely one among themselves . CHAP. IX . Perswading Subiection under one Head , Submission to one Law , and unity between our selves . THe Church and faithfull people of Christ must learne from hence , Subjection under one Head , Submission under one Law , and unity between themselves . 1. Subiection under one Head , Christ . To Christ is all power given both in Heaven and in Earth , and to him must all be Subject . His dominion is from u sea to sea , an I from the river to the ends of the earth , all Kings must fall downe before him , and all Nations must serve him , To him the Church must be subject spiritually , their obedience must arise from a principle of grace , they must worship him in w spirit and in truth : To him they must be subject heartily , not in shew but in truth , obeying from the x heart root that forme of Doctrine which Christ hath delivered to them : To him they must be subject voluntarily without compulsion , they must be a willing y people , his Law must be in their hearts , and they must delight to doe his will : To him they must subject themselves universally , in respect of the rule , they must have respect unto all the Commandements , as Noah in building the Arke had an eye to the whole patterne which was set before him ; and in respect of the whole man , all the faculties of the soule , and all the members of the body must be obedient to him , as the Sun , Moone , and eleven Starres did obeysance to Joseph in his vision : Christ must be glorified both in our body , and in our spirit : To Christ we must be constantly subject , our hearts must be z inclined to performe his statutes alway even unto the end . Christ is the Head , and we the members ; Christ is the shepheard , and we the slocke ; Christ is the husband , and we the Spouse ; and as all the members are fully subject to the head , the slocke readily follows the voice of the shepheard , and the Spouse is lovingly subject to the Bridegroome : so must we be fully , freely and lovingly obedient unto Christ . 2. This teacheth Submission unto one Law. The Church is one mysticall common-wealth , and must be subject unto one Law of Christ . All that builded the Arke built by one patterne . The whole Church of Christ hath one patterne , according to which they must build their faith and their love , even the whole Fabricke of their worship and service . The ship hath one compasse by which it roweth , and one Pilate by which it is guided : The Church is the ship , the Word the Compasse , and Christ the Pilate ; by Christ and his Word must the whole Church of God be ordered and ruled . The Word of God is a sure word , to which we must give heed , as to a light that shineth in a darke place . The Law of the Lord is perfect , it needs no addition , as the Sun needs not the help of any candle to increase his light in shining on them that travell . The Scriptures are a compleate and perfect Schoole , profitable for Doctrine , for reproofe , for correction , for instruction in righteousnesse , that the man of God may be perfect , throughly furnished unto all good works . God gave Moses a perfect patterne for the building of the Tabernacle without addition or dimunution . Gods word is a perfect patterne , comprising the whole frame of mans conversation : It is Gods prerogative to prescribe , and mans duty to conforme . Ye shall not adde unto the word Which I command you ( saith the Lord ) neither shall you diminish ought from it , that you may keep the Commandements of the Lord your God which I command . All other Doctrines are darknesse , and not light , they cannot guide us , they are false plants , of mans , and not of Gods planting , they beare no good fruit to feed us , and God the great Husbandman of the vineyard will plucke them up ; they are sand , he that builds upon them sinks ; they corrupt and adulterate the Doctrine and Religion of Christ , as the tares the wheate , as the evill herbe the Prophets pot . Mans service is no service of Christ if it receive not it's rule from Christ ; in vaine , saith Christ , doe ye worship me , teaching for Doctrines the commandements of men . He that mingles humane devices with his religious duties , makes it a humane , and no divine service ; As the Elements once mingled in a compound body doe lose their proper formes : so Religions mingled with humane traditions , and made compounding parts of a mixed worship and service , doe lose their formes , and cease to be religious in Gods account . As silver mingled with brasse doth lose the nature , and name of silver , and currant coyne , and will not passe with men , the touchstone discovers it , and the skilfull Goldsmith rejects it : Thus the worship of God mixed with the dresse of mans invention , loseth both the name and nature of true worship . The word discovers it to be counterfeit , and God doth not regard it , nor the performers of it : Of such therefore the Prophet saith , reprobate silver shall men call them , because the Lord hath reiected them . This alienates from Christ , it divides the heart , and places the feare , trust , love , and joy of the soule upon some forraine thing , some Idoll of mans devising . A woman that embrace a stranger with her husband in her bosome , and mingles strangers with her husband , is no more a chaste , and loving wife , her heart is divided , and she is become an adulteresse . The mingling of forraine inventions with Christs precepts in his services , is in Gods interpretation , spirituall fornication , their hearts are gone from Christ their husband , they are taken up with strange lovers . To this purpose is that of the Prophet Esay , the faithfull City is become an a harlot ; and what other but this was Judah's whoredome for which the Lord upbraideth her by the Prophet , saying , thou hast played the harlot with many Lovers , thou hast embraced many forreigne doctrines , thou hast adulterated my worship with many novell and strange inventions , these have drawne thy love from me , and my truth , and thou hast committed adultery with them . When humane devices are made ingredients and compounding parts of Gods service , they are in Gods account very shamefull pollutions ; and doubtlesse , he that in Gods worship is an admirer of humane inventions , is no lover of the Lord Jesus : Oile will not mixe it selfe with water , nor iron with clay , no more will true Religion be mixed with that which is corrupt ; the Arke and Dagon cannot stand together ; Religion is not like lead , you cannot bow it , but like glasse , breake it you may , bow it you cannot , mingle it , and you destroy it , it is no more Religion but superstition , as silver mixt with drosse is no more accounted silver but drosse , though it hath some silver in it : Besides , it is treason in a common-wealth , for any man to mingle the Lawes of a forraine Prince with ; the Lawes of his owne Prince , no King will endure it ; and what is this but spirituall treason against Christ , to mingle humane devices , and forraine traditions with Christs precepts , the Lord will never endure it ; therefore marke what Christ saith , If any man shall adde unto these things , God shall adde unto him the plagues that are written in this booke ; Therefore as we are a spirituall common-wealth , so let us observe the Lawes of Christ the spirituall King of this Kingdome . Let us walke according to his rule , And peace shall be upon us as upon the Israel of God. 3. This also teacheth the Church and children of God unity between themselves . A common-wealth must be at unity , as one body , they must joyne as one man : Thus the Church , the spirituall common-wealth of Christ must be as a City that is compact together , that is at b unity within itselfe ; First , they must be at unity in judgement , of c one mind , as Saint Paul speaks , in all fundamentall and necessary truths ; as they have one word informing and instructing them , one Spirit of God enlightening them : so they must be of one mind , of one judgement and understanding in things belonging to salvation , having ( as Saint John saith ) the same anointing , teaching them all things ; the same Spirit , though not all in the same measure , enlightening them to judge and to discerne aright of the mind and will of God : Unity in judgement is very effectuall to breed unity in affection ; discord and difference in the apprehension of the truths of Christ proposed in the Gospell , doth ordinarily make an unhappy breach in mens affections ; therefore let us all strive for one and the same cleare and through understanding of Gods revealed will , as Schollers learning one lesson , by one and , the same rule , Let us as many ( saith Paul ) as be perfect , as have a true and cleare knowledge of God in Christ , be thus minded , and if in any thing ye be otherwise minded , God shall reveale even this unto you . God by degrees so enlightens his children , that he makes them at length men of the same understanding in things profitable to their salvation . 2. Labour for unity in affection , let the sacred fire of Christian and mutuall love be alwayes burning upon the altar of your hearts . See ( saith Saint Peter ) that ye love one another with a pure heart fervently . This is an ointment of a sweet savour in the nostrils of God and men , like the ointment which the woman powred on our Saviour , that made the whole house where she was to cast a sweet smell ; Love makes both the persons and services of Gods servants very sweet and odoriferous . This argues Gods gracious inhabitation in us , regeneration of us , and holy workmanship upon us ; for God is love , and he that loveth , dwelleth in God , and God in him . This is the character and cognizance of our being Christs Disciples . By this shall all men know ( saith Christ ) that ye are my Disciples , if ye love one another , and as the heate of the body is a Symptome of life in the body ; and as the light of the Sun assures us of the rising of the Sun : d so this light and heate of love gives cleare and comfortable evidence of our spirituall quickning and interest in the first resurrection . By this ( saith the Apostle ) we know that we are passed from death to life , because we love the brethren . As therefore our spirituall common-wealth is a common-wealth of peace , our Prince a Prince of peace , our Law of faith and love , a Law of peace , our Calling a Calling of peace , and all our fellow Subjects the Subjects of peace , Let us love each other , and be at e peace amongst our selves . 3. Labour for unity in Religion . As the whole common-wealth obey the King by one Law : so let us worship and serve Christ by one Rule , the word of God ; let us all walked by one Light , the doctrine of the Prophets and Apostles ; let us all build upon one rocke , Jesus Christ ; other foundation then this can no man lay ; Let us all hearken to the voice of one shepheard , Jesus Christ , speaking to us in his word ; Let us all feed in one pasture , the Ordinances of God ; Let us all be cloathed with one royal roabe of Christ his Righteousnesse , for the justification of our soules ; Let us all invocate and call on one God in the name of one Mediator , Jesus Christ ; Let us all worship God after one manner , in truth and sincerity , according to Christs owne prescription , not having our minds corrupted , and hearts adulterated , and alienated from f the simplicity that is in Christ , by carnall doctrines , and humane observations ; Let us receive all our direction from Christ , as the traveller receiveth all his light from the Sun ; Let us yeeld all our Subiection unto Christ , as the souldiers were fully subject unto the Centurion ; Let us have our full and sole dependance upon Christ , as the house in the Parable was wholly built upon the rocke ; Let us seeke for all perfection in Christ , as the people in the famine came all to Joseph to supply their wants ; and let us referre all our services to the honour and glory of Christ , and so shall we give testimony of our happy union in Christs Religion . 4. Strive for unity in opposing sinne and Satans Kingdome . A common-wealth is united against a publike and common adversary ; Satan and sinne are the common adversaries of our soules , against these let us unite our forces , by mutuall watchfulnesse one over another , fervent prayer each for other , and by the ministration of holy instruction , gracious admonition , and Christian encouragement one towards another , considering one another , and , provoking one another , according to the Apostles rule , to love and to good works . The children of Israel arose as one man , and went up against Gibeah . The Lords people should arise as one man against the powers of ungodlinesse , to suppresse the Kingdome and works of the Prince of darknesse . Joab and Abishai made a Covenant to help one another against the Syrians , and the children of Ammon : thus should Gods children covenant together , and help each other against their corruptions , and temptations , every man endeavouring the welfare of another mans soule , as his owne . Were the soules of Gods children thus happily and graciously united , they would undoubtedly prove a flourishing common-wealth , a glorious people , and a great honour to Christ , who reignes as King over them . CHAP. X. Pressing the seeking of the welfare of Christs Church . 4. THis likewise presseth on us the ministration of our best help and assistance to the Church of Christ . The members of a common-wealth endeavour the welfare and safety of the , common-wealth , they preferre it above their owne private good : The members of Christs spirituall common-wealth should doe the like for Christs Church ; It is the Lords injunction , pray for the peace of Jerusalem , be instant with God for the prosperity , safety , increase , and flourishing estate of his Church . What though God watch over it , and have promised protection to it ; yet thou must also pray for , and labour the prosperity thereof , otherwise how canst thou rejoyce in the welfare of the same . To this duty the very relation between us and the Church should leade us ; the Church is the body whereof we are members , doe not all the members in the body naturall labour the welfare of the whole ? How can the members of the mysticall body of Christ doe lesse , unlesse they will prove themselves unnaturall . Our Sympathy with the Churches , afflictions should perswade us to this , we must apprehend , the calamity which resteth upon the Church , as resting upon our owne persons : If one member ( saith Saint Paul ) doe suffer , all the members suffer with it . A dead member indeed hath no sympathy with the rest ; but the living member hath a fellow-feeling , a quicke and exquisite sence within , when any of the members are pained or hazarded . Who is weake ( saith Paul ) and I am not weake , who is offended , and I burne not . The blessing which is attendant on our endeavouring the welfare of the Church , is an Argument of great force to move us to this worke ; hereof the Lord saith , they shall prosper that love thee : They that love thee , they that are carefull for thee , solicitous and studious to maintaine soundnesse of Doctrine and purity of divine worship in thee ; they that humble themselves in thy behalf , when troubles are upon thee ; they that put themselves forth to the utmost , to relieve thee in thy wants , to comfort thee in thy sorrowes , to assist thee against thy opposers ; they shall prosper , it shall be well with them , they shall not goe without a blessing , their worke and labour of Love shall not be forgotten . Besides , our welfare is very much dependant upon the welfare of the whole Church of Christ : The welfare of every member in a common-wealth , and in a body naturall , is deeply interested in the prosperity and good successe of the whole . Thus the prosperity or fall of the Church in generall , is our fall or prosperity in particular . The strengthening of some part of a building is a strengthening and a beautifying of the whole building ; the fall of any part is a weakning , a disgrace , a prejudice to the whole ; and thus it is in this case , We live ( saith Paul ) if ye stand fast in the saith , if ye abide in Christ , thrive in grace , and make a gracious progresse in the wayes of life , then we live , then we rejoyce , and are full of comfort , then our hearts are much strengthened in the Lord. Our Subjection to changes , miseries , and troubles , should very much quicken us to the present commiseration of the rest of Christs afflicted members , the Lord may make us drinke of the same cup , as in the prophecye of Jeremy the Lord caused the cup of his wrath to goe round , he made all the Nations to drink thereof , and if we have no compassion on others now , who shall have compassion upon us then , if we withdraw our helping hand from others , who shall reach forth the hand of assistance unto us ; for God doth so order it in the course of his providence , that look what measure we meet to others in their distresse , the same shall men measure againe to us in our necessity . Besides , this is a work very acceptable to God , and very profitable to the Church of God ; doubtlesse it pleased David well when Joab sought to bring home Absolon to him , and when Abner undertooke to bring about all Israel . Thus when we endeavour to reconcile God and his Church , to bring men about to God , by our prayers , exhortations , and their repentance , is a worke very pleasing unto God ; and herein we prove instruments of the greatest honour , game , and comfort to our fellow brethren . O therefore I as we are all one common-wealth , let us labour the good of this our common-wealth , Let Magistrates and Ministers be to the Church like the siery pillar to Israel , a light , and a defence ; Let Ministers like Bees make the honey , compose sweet and wholesome Doctrine , gathered from the flowers growing in the garden of the sacred Scriptures , and so frame it that it may be sweeter then the honey or the honey-combe unto the palate of the Church ; and let Magistrates like hives preserve this honey of wholsome Doctrine , that nothing doe adulterate it ; Let Ministers by the executive power of the Word and Sacraments , and Magistrates by their directive and coactive power demeane themselves to the great behoofe and benefit of Gods Church ; and as Moses and Aaron brought Israel out of Egypt , so let both Magistrate and Minister labour the spirituall and corporall freedome of the Lords people : And as every member , joynt and sinew in the body naturall , performes his office for the good of the whole ; so let Christs members from the highest to the lowest , according to their severall places , stations and abilities , promote the welfare of Christs Church and servants . CHAP. XI . Treating of Carnall mans Alienation from Christs Church . THe second thing is the Exemption of all prophane men from this common-wealth , from the Church of Christ , and all the spirituall prerogatives and priviledges belonging thereunto . The Gentiles before the comming of Christ were altogether aliens hereunto , having no place at all in this common-wealth : Prophane men since the comming of Christ , though they be in this common-wealth , living within the pale of the visible Church , as the uncleane beasts within the Arke yet they are also aliens to this common-wealth , aliens to that holy and e●ectuall vocation wherewith this common-wealth is called , aliens to the heavenly and saving power of that Word and Spirit , by which this common-wealth is ruled and guided , aliens to that sweet and gracious Communion which the members of this common-wealth have with Christ by faith , and among themselves by love ; and this is one great misery of all corrupt and carnall men , being without Christ , they are also aliens to the common-wealth of his Israel ; as he that is an alien to the King , is an alien to that common-wealth which is under the King. Whence observe , That , All Prophane and carnall persons are aliens to the true Church of Christ and all the spirituall priviledges therof . The Lepers under the Law were excluded the camp , separated from the society of cleane persons , shewing the effect of the Law in sinners , which driveth them from the communion of God and his people , till by repentance and faith they come unto Christ ; and also figuring the putting and excluding of all uncleane sinners , from the Church of Christ , and the priviledges thereof , according to the charge of the Apostle , put away g from among your selves that wicked person . Adam eating the forbidden fruit was debarr'd from the Tree of Life , and shut out of the Garden of Eden : The posterity of Adam feed●ng upon the forbidden fruit of sinne , making a trade and practise of sinne , are excluded from Christ , the true Tree of Life , and shut out of the Church of Christ , the inclosed Garden of which Christ is the Keeper and dresser . Hence prophane men living within the pale of the Church , are likened to h chaffe mingled among the wheate in the floore , which though it be among the wheate , yet it is not of the wheate : To a man at the wedding feast , without a i wedding garment , who though he was among the guests , yet he was not of the number of the true and welcome guests , and therefore was cast out , as having of right no place there ; and to thornes and bryars , which thou●h they sometime grow within the Orchard , yet are not Trees of the Orchard , not planted , watered , and manured by the Keeper of the Orchard , as other Trees are . And for this the Church is stiled a k Garden inclosed , in respect of Gods protection , and preservation of her , in respect of her separation from them that are prophane and carnall , by grace and holy calling , and for the Churches care and vigilancy , that no enemies invade her , that no uncleane thing , or vitious persons pollute and defile her . And for this cause the Church is tearmed a chaste virgin , l for her internall and externall purity , for her holy chastity , for her fidelity and fervent love to her husband Christ , for her alienation from the world , from all idolatry and false worship , and for her separation and distinction from all that pollute and defile themselves with Idols , the world , or any carnall lusts . And the Church is charged to preserve and keep her selfe from all intimate and familiar communion with them that are openly scandalous and uncleane . I have m written unto you ( saith Saint Paul ) not to keep company , If any man that is called a brother be a fornicator , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such a one , no not to eat , not familiarly and friendly to converse : He forbids not the exercise of the necessary offices of humanity and charity towards them , but the having of intimate communion with them . And if any man ( saith the Apostle to the Thessalonians ) obey not our Word by this Epistle , but be rebellious and obstinate against the holy and wholsome Doctrine delivered , n note that man and have no company with him : Whereby we see , that the Lord denyes them that are obstinate and carnall , communion with such as are truly holy , and spirituall ; there can be no sweet and seemly fellowship between common harlots and chaste virgins . What o fellowship ( saith Paul ) hath righteousnesse with unrighteousnesse ? and what communion hath light with darknesse ? Wherefore come out from among them , and be ye separate , saith the Lord , and I will be a Father unto you , and ye shall be my sonnes and daughters : Carnall men are not spirituall brethren to them that are Gods children , they are not begotten of the same heavenly parent , they are not united to the same spirituall head , they are not endowed with the same gracious qualities , and therefore are aliens to Gods sonnes and daughters . And p without ( saith Christ ) are doggs and sorcerers , and whoremongers and murtherers and idolaters and whosoever loveth and maketh a lye : these are without , without the number of Gods holy and sanctified Church and people , without the Prerogatives granted to Gods gracious children , without the company of the Citizens of the new Jerusalem here , and without glory and happinesse hereafter ; and of such S. John saith expresly , however they have a place within the Church , yet they are not of the Church , They went q out from us , but they were not of us , for if they had beene of us , they would no doubt have continued with us , but they went out that they might be made manifest that they were not all of us . CHAP. XII . Laying downe the grounds of carnall mans alienation from the true church of Christ . THe alienation of profane men from the true Church of Christ is manifest . 1. By their alienation from the Head of the Church ; they are strangers to Christ , they r hold not the Head ( saith the Apostle ) from which all the body by joynts and bands having nourishment ministred , and knit together encreaseth with the encrease of God ; they hold not Christ , but are strangers to the s life of Christ , as withered branches are strangers to the life of the root , Christ doth not live in them ; they are strangers to the t knowledge of Christ , as blind men are strangers to the light of the Sunne , the light shineth in the darknesse , but the darknesse comprehendeth it not , the Gospell is hidden to them ; they are strangers to the dominion of Christ , he doth not reigne spiritually within them , though they professe they know Christ , yet they be reprobate and u disobedient to every good worke ; they are strangers to the holy and gracious . w presence of Christ , Christ doth not dwell in their hearts by Faith , possessing , protecting a●d beautifying then soules , as a dweller his house ; directing and guiding their goings to the haven of peace , as a Pilot his Ship : they are strangers to the love of Christ , they are not espoused to him as a x chast Virgin ; to the operation of Christ , he is not unto them as a y Refiners fire and Fullers sope purifying them as gold and silver to offer unto the Lord an offering of Righteousnesse ; and also to the fullnesse of Christ , he is a sealed well of whose waters their soules drinke not ; though they live within the pale of the Church , and come to the ordina●ces of Christ , yet as Salomon spake in another case , Of the way z of a Ship in the Sea , of an Eagle in the Ayre , and of a Serpent upon a stone ; so ●●●y we say of the way of Christ in his ordinances with the soules of carnall men , it leaveth no track behind it , worketh no change , imprints no character of holinesse , they still continue strangers to Christ , and having no communion with the Head , they are farre from fellowship with the Members . 2. By their being d●stitute of the Seed of the Church : the Church of Christ is begotten of a holy Seed , the word of God and vertue of the Spirit , a Begotten ( saith St. Peter ) of an immortall Seed ; the Word of God preached , sowne and received into their hearts , becometh the instrument of their regeneration and new-birth ; and whosoever ( saith S. John ) is borne of God doth not commit sinne , for his b seed , that is the vertue of the Holy-Ghost , working faith and holinesse by the word preached , abides in him : Now of this seed carnall men are altogether destitute , they are without the seed of the word , they hide it not in their hearts , they let it lye as seed above ground , it takes no root in them , either the stoninesse of their hearts will not admit it , or the thornes of worldly cares choake it : it is as dew upon the Rock , it doth c not profit them , it brings forth no saving effect within them , and for the seed of the Spirit , they have no principle of grace , or new life within them ; their soules are houses empty of all spirituall good ; They are d sensuall ( saith S. Jude ) corrupt , carnall and earthly in their understandings , imaginations , affections and practise even in the very whole frame , fabrick and disposition of their soules : Not having the Spirit , regenerating and quickning them , enlightning and sanctifying them , having no seed , no principle of grace within them , and being destitute of the seed of the Church , they are undoubtedly strangers to the true Church , they are in the Church , but as e Servants or Bastards in a Family , they are not the genuine and proper children of the Church . 3. By their being aliens to the condition and quality of the Church of Christ : the Church of Christ is qualified with grace , a chosen f generation , a royall Priesthood , a peculiar people , called out of darkenesse into a marvellous light , likened for their spirituall splendour of sanctity to the g Lilly among the thornes , to the h Dove among the birds , to the i Sun , Moone and Morning among the lights , to the k Queene in gold of Ophir among women , and to a l Woman cloathed with the Sun , having twelve stars upon her head , and the Moon under her feet : The Church being very beautifull and glorious thorough Christs communication of his graces to her ; the Church receiving of his fullnesse m grace for grace , as the child receiveth of the Father limb for limb ; but all profane and carnall men are farre from this quality and condition of holinesse , being likened unto Swine for their uncleannesse and wallowing in the mire of sin , to Goates for their breaking over the hedge of Gods commandements , troublesomenesse to others and unsavourines of their conversations ; as full of sin as a Serpent of poyson , a rotten sepulcher of dead mens bones , or the Sea of waters , full of all unrighteousnesse , saith S. Paul , though they live within the pale of the Church and take upon them a forme of godlinesse , yet they are but like the Beast in the Revelation , which had two hornes like a n Lambe , but spake as a Dragon ; thus these men pretend Christ , but serve Satan . 4. By their Exclusion from the covenant which God hath made with his Church , to give it life , reconciliation , happinesse and every good thing by Christ ; a covenant made with beleevers , and such as feare God , my o Covenant , saith the Lord , of Levi , was with him of life and peace , and I gave them to him for the feare wherewith hee feared me and was afraid before my name . Gods Covenant is not promiscuous to all sorts of persons , chosen , reprobates , beleevers and infidels , but to such as are truely gracious , his Covenant is with them that are his friends , and not with his enemies , God sanctifieth all them whom hee intends shall have benefit by his Covenant . This shall be the Covenant that I will make with the house of Israel , after those dayes , saith the Lord , I will put my Law in their p inward parts , and write it in their hearts , and I will be their God , and they shall be my people . Such alone are within the Covenant of God , as are sanctified by the Spirit of God : The Promise indeed is generall , but the condition is speciall , He that q beleeveth and is baptized shall be saved , but he that beleeveth not shall be damned , though he be baptized , Caleb made a generall Promise to all his Souldiers , whosoever should smite Kiriath Sephar and take it should marry his Daughter Acsah , yet Othniel tooke it , and hee alone had her to wife : God makes a Promise whosoever beleeveth and repenteth shall be saved by Christ , yet not all , but onely he that beleeves and repents , hee that smites Kiriath Sephar , that overcomes Satan , himselfe and the world , hath Christ to husband ; to him that r overcomes is given to eate of the hidden Manna ; but to the wicked God saith , What hast thou to doe to take my Covenant in thy mouth and hatest to he reformed . Wicked men therefore being strangers to the Covenant betweene God and his Church , are also aliens to the Church . 5. By their estrangement from the life , light , faith , liberty , wedlocke of the Church with Christ , and her gracious receivings from Christ . They are estranged , 1. From the life of the Church ; as the dead are estranged from the life of the living , ſ so are corrupt and sinfull men from the life of Gods Church and children , Gods children are quickned by the Spirit , Christ liveth in them , as the root in the branches , as the head in the members , they walke in newnesse of life , they live to God and Christ ; but carnall men are dead in sinnes , dead whiles they live like the wanton widow , though they professe Christ and are reputed the members of Christ , yet with the Angell of Sardis , they have but only a name that they live , they are spiritually dead indeed . 2. They are estranged from the light of the Church , though they have the same light of Doctrine shining on them , which shines on Gods children , as the blind hath the same , light shining on him , that shines on such as have their eyes open , yet they see nothing of God and Christ clearly and comfortably by it , the t testimony is bound up , and the Law is sealed among the Disciples . Such alone as are taught of God , have the cleare and saving knowledge of his will and counsell . The mystery of godlinesse is to carnall men like Sampsons riddle to the Philistines , they cannot interpret it without the helpe of Gods Spirit , it is a strange language which they understand not , a u sealed booke which they cannot open ; carnall men live in great blindnesse under plentifull meanes of Knowledge , They stumble at the noon-day as at the mid-night . 3. They are estranged from the faith of the Church ; their Faith like Jeroboams arme is withered , they cannot lay hold upon Christ , they cannot build upon Christ , as the Wiseman built his house upon the Rocke : Their soules are not rooted in Christ , as the tree is rooted in the Earth ; they doe not cleave to Christ , as the heart of the wife cleaveth to the Husband , as sometime the men of Judah clave to David ; they doe not single out Christ , and take him to themselves as their Rocke , as their glory , as their strength and refuge , they doe not betake themselves to Christ , as the chickens betake themselves to the Hen , the Bees to the hive , the Conies to the Rock , and as the men that were in debt , distresse and discontent betooke themselves to David , and made him their Captaine ; they doe not stay on Christ , put on and apply Christ unto themselves , and themselves to Christ , as the Church and children of God doe as the Spouse of Christ doth ; their faith is a temporary and vanishing faith , a Tree without roots , that soone withers , a dead faith , there is no life and power in it , no saving fruit growes upon it . 4. They are estranged from the liberty of the Church . Christs Church and children are Gods w freemen ; and where the Spirit of the Lord is there is x liberty : Liberty from the power of sinne , tyranny of Satan , and servitude of the world ; liberty to know God , as the open eye is free to see ; to move , and incline to God , as the River is free to move and slow toward the Sea ; to beleeve in Gods promise ; to receive Christ , as the sound hand is free to receive the gift , and free to love Christ , as the heart of the Bride is free to love the Bridegroome : All carnall men are great strangers to this freedome , they are captives to Satan , servants to the world , prisoners to their owne lusts , bowed downe to the world , like the woman in the Gospell that had a spirit of y infirmity , as unable to looke up to God , or to the things which are above , as unable to discerne the things of God , as the blind to discerne colours , as unable to walke in the wayes of God , as the dead are unable to walke upon the earth , as fast shut up in the prison of Satan , and their owne corruption , as ever Peter was in Herods prison . 5. They are estranged from the wedlocke of the Church with Christ . True beleevers are Christs Spouse , betrothed unto Christ , z bone of his bone , and flesh of his flesh , one mysticall Christ , as man and wife are one matrimoniall flesh ; but carnall men are farre from this wedlocke , they take not Christ unto themselves as the husband of their soules , they have not the love and joy of a Spouse in Christ , they keep not their soules chaste and pure to Christ ; they commit fornication and adultery with Idols , and the world , and are divorced from Christ , they shamefully de●ile themselves , and make themselves an abomination in the eyes of Christ . 6. They are estranged from the Churches receivings from Christ . True beleevers receive of Christs fulnesse ; they receive life , and light , and power from Christ , as the eye receiveth light from the Sun , the branch life from the root , and the body power from the soule ; they receive the Spirit of Christ , and are quickened ; they receive the word of Christ , and are edefied ; they receive the promise of Christ , and are established ; they receive the forgivenesse of sins by Christ , and are comforted ; but carnall men like a company of broken cisternes , and withered branches , receive nothing from Christ Jesus , Christ commeth among them in his Gospell , but they receive him not ; he commeth to them by his Ministers , but they receive not their witnesse , they shut the doores of their hearts against Christ , he stands without , and knocks , but they open not , they give him no entertainment . Christ spends his strength in vaine , and his labour for nought amongst them ; and by all these things they make manifest their Alienation from the Church of Christ , and all the speciall priviledges and prerogatives thereof . CHAP. XIII . Discoursing of the unhappy condition , and impossibility of their salvation who are strangers to the true Church . THis discovers the unhappy condition of all carnall and unholy people , though they live within the pale of the Church , yet they are all aliens to the Church ; though they be in the Church , yet they are not of the Church , as nasty humours are in the body , yet no member , no part nor parcell of the body ; though they be within the Schoole of Christ , yet they are no true Disciples of Christ , they are like them of whom Saint Paul speakes , who are alwayes learning , and never come to the knowleege of the truth : Though they are within the pale of Christs Orchard , yet they are but false slips , no Trees of Righteousnesse of Christs planting : Though they be in Christ Sacramentally , yet they are but as dead members , or woodden legs in a body , or withered branches in a vine ; wanting the Spirit of Christ , they have no spirituall life , sence , or motion in them : Though they take upon them the name of Christ , yet they doe not partake of the nature of Christ , as blazing Starres have the name , but not the nature of Starres : Though they verbally professe Christ , yet they actually deny Christ , in works ( saith the Apostle ) they deny him ; they are seeming , but no true Christians ; they doe but with Jeroboams wife , disguise , and faine themselves to be others then they are : As they in the Church of Smyrna said , they were Iewes , and yet were not so , but a Synagogue of Satan . Thus many say they are Christians , who indeed are not in Christ Jesus , but are the Synagogue of Satan , a cage of uncleane birds ; and though they be ecclesiastically holy , by vertue of their naturall generation of Christian parents , yet they are not spiritually and truly holy , because they want that regeneration , which is the worke of Gods Spirit ; and though they enjoy some outward priviledges by their being within the Church , yet they enjoy not Christ and his benefits , because they are not truly living members of the Church : And this is a great misery , to be an alien to the true Church of Christ ; he that is an alien to this Church of Christ , is an alien to Christ , Christ doth not enliven nor enlighten him , Christ doth not profit him . A member separated from the body is separated from the head , hath no influence from the head ; hee that is a stranger to the Church , is a stranger to the promise , for the promise is to them whom God a cals outwardly by his Word , and inwardly by his Spirit ; he is a stranger to the love of Christ , Christs Church is the object of Christs love , Christ b loved the Church , saith Saint Paul , and gave himselfe for it ; he is a stranger to the blessed and gracious presence of Christ , Christs presence is with his Church , he delights to walke among the c candlestickes , sanctified soules are his Temple , his dwelling , his d glorious rest ; he is a stranger to the comfortable communications of Christ , Christ reveales and opens himselfe to his Church and children , as a glorious Sun , as a loving Bridegroome ; to them he communicates himselfe , as the e dew upon the ground , and as the raine upon the grasse ; he gives them his f love , and all the comforts of his Spirit ; but to prophane men , Christ is as a sealed fountaine of whom they drinke not , a hidden Manna of whom they taste not ; he that is an alien to the Church is without the protection and salvation of Christ ; they that were without the Arke , had no safety from the waters , and surely they that are without the Church , I meane , without that faith , holinesse , love , and gracious communion , which is proper to Gods children , are without salvation . And this is the misery of carnall men living in the Church , and not living the life of them that are the true Church of Christ indeed , and such men indeed are a great dishonour to the Church , as spots in the face , spots and blemishes , as Saint Peter termes them ; a burthen to the Church , as dead members to the body ; a trouble to the Church , as Ionah to the ship , raising the stormy tempest of Gods wrath against it ; and therefore should be wiped away , cut off , and cast out , by the censures of the Church ; not for everlasting condemnation , but for their humiliation and reformation ; for the g destruction of the flesh , that their spirit may be saved in the day of the Lord Jesus , according to the Apostles rule . This opens the impossibility of the salvation of corrupt and carnall men , as such , and as long as they continue such , for being such , they are aliens to the Church of Christ , to the spirituall common-wealth of Christs Israel . As all that were out of the Arke perished in the deluge of waters : so all that are out of the Church , not living members of this common-wealth , doe perish in the deluge of Gods wrath . Such as are by the power of their prophanenesse alienated from the Church of Christ , the company of them that are effectually called and sanctified , they are , 1. Without God. He that hath not the Church for his Mother , hath not God for his Father ; he that is not of the new Jerusalem , whom the Apostle termes the h Mother of us all , for her bringing forth children spiritually unto God ; he that is not of her , is not of God ; he that is not a childe in this spirituall and heavenly family , is not borne of God ; therefore the Apostle saith of them that are the true members of this Church . i Ye are no more strangers and forrainers , but fellow-Citizens with the Saints , and of the houshold of God. 2. He that is by his prophanenesse an alien to the Church of Christ , is an alien to Christ ; he that is an alien to the common-wealth , is an alien to the King ; he that is not one of Christs flocke , cannot have Christ for his Shepheard , and without Christ there is k no salvation . 3. He that is an alien to the Church of Christ , is estranged from regeneration , renovation , illumination , sanctification , remission , donation of the Spirit , and the promise of the eternall inheritance . Effects and fruits of the Word and Spirit in them that are effectually called , properties and prerogatives belonging onely to Christs holy and gracious people , and without these there is no salvation : These ( saith Chemnitius ) God , the Word , Faith , the Church , salvation and life eternall are very intimously knit and ioyned together ; and accordingly the Apostle , there is one Body , and one Spirit , one Calling , one Lord , one Faith , one Baptisme , one God and Father of all who is above all , and through all , and in you all . To him therefore that is not of this sacred company and Church of Christ , the Spirit is no Sanctifier , Christ no Redeemer , God no Father , Baptisme no Seale , and Faith no Instrument of Justification ; and therefore unlesse man be of this sacred company , there is no salvation ; they that leap out of the ship into the Sea perish ; they that forsake the ship of Christs Church , and hold not communion by faith and love with Gods Saints , perish in the Sea of this world ; all the Citizens of Iericho who were out of Rahabs house , perished with fire and the sword . All that are out of Gods house , or to speake in the Apostles words , who are not built up a spirituall house to God , are liable to the fire and sword of Gods wrath . CHAP. XIV . Discovering the vanity of carnall mans applauding and pleasing himselfe with being borne within the Church . HEre may we likewise see , how vaine , nay how dangerous it is for man to applaud and please himselfe in being borne within the pale of the Church , and having the externall use of Gods Ordinances , continuing under the power of sinfull lusts , because remaining under the command and power of sinne , he is an alien to the Church , even whiles he lives within the Church ; blesse not therefore your selves in this , build not your salvation upon such sandy ground . There was in Abrahams house a childe of the bond-woman as well as of the free , they are not all m children ( saith Saint Paul ) because they are Abrahams seed . There are within the house of the visible Church , children of Hagar as well as of Sarah ; they who are the bondmen of corruption , as well as they who are the Lords free-men . Mans outward participation of Gods Ordinances is no assured evidence of his inward participation of Christ Jesus : The hearts of Ezekiels hearers went after their n covetousnesse ; Herod lived in o incest when he attended the ministery of the Baptist ; the Sadduces were a very generation of p vipers , when they came to the Baptisme of Iohn ; the very City of Jerusalem , even whiles it had the glorious name and title of Gods Church , was become an q harlot , her silver was become drosse , and her wine mixt with water . It is an easier thing to wait on Gods Ordinances , then it is to lay aside our corruptions . Mens outward profession is not alwayes seconded with a spirituall change and reformation . Iether had a r sword , but he had no strength , no courage to draw it , to slay Zeba and Zalmunna with it . Many have the Word and Sacrament , the Oracles of God , the Sword of the Spirit ; but they have no heart to use them , they doe not apply them to the mortification of their corruptions . It is not the having , but the gracious working of the word of God , which proves a man to be the childe of God. The lame man lay many yeares at ſ Bethesda , his lameship not cured ; many live many yeares within the pale of the Church , under the powerfull ministery of the word , and yet no spirituall cure wrought upon their soules ; the disease of sinne still continues and increases upon them : Doe not therefore boast and glory that you are the children of the Church , as the Pharisees sometimes boasted , that they were the t children of Abraham ; for as Christ said to them , if you were the children of Abraham you would doe the workes of Abraham : Thus if you were the genuine and naturall children of the Church , you would doe the works of them , that are the Church and children of God ; and be assured of this , though thou live within the pale of the Church , yet if thou live under the power of any prophane lust , thou art , 1. An unbeleever , thou receivest not Christ into thy soule , thou buildest not upon the rocke , but upon the sand , and thou wilt sinke at the last ; for faith where it is , is victorious , it overcomes Satan , the world , and every lust , it purifies the heart , and makes man a holy Temple to the Lord , it overturnes all the holds of sinne , it drives all base lusts out of the heart , as Christ overturned the Tables , and drove the buyers and sellers out of his Fathers house . 2. Thou art a very hypocrite , a cursed counterfeit , a whited sepulchre , full of dead mens bones within , like the Locusts which had the face of a man , and the haire of a woman without , but the teeth of a Lyon within , and the taile of a Scorpion behind : Thus though thou hast the face of a Christian without , yet thou hast the rapine of a Lyon , and the poison of a Scorpion , the venome of all sinne within , and wilt have the portion of an hypocrite at last . 3. Thou art a defiler of things sacred , an abuser of Gods Ordinances , one that turnest the meanes of life into an occasion of death ; the evill herbe turned the Prophets pot into a pot of death ; the evill of sinne swaying in thy soule , turnes the word of life into the savour of death ; Like the spider , thou suckest poison out of the flower of that Word and Sacrament , which in it selfe is sweeter then the honey , or the honey-combe . 4. Thou art a scandall to the Church of Christ where thou livest ; thou art a blemish to the Christian name , as an ulcer to the face , as a dead member to the body ; for through such , as the Apostle saith , is the name of God blasphemed ; misliving Christians are of all persons the greatest dishonour to Christ Jesus . Lastly , be assured thy condemnation will be greatest , thy torment the severest ; They that come nearest to Heaven by their outward calling and profession , and yet are strangers to the life and power of godlinesse , shall sinke lowest into hell , and drinke deepest of the cup of Gods vengeance ; To such therefore our Saviour saith , it shall be easier for Sodome and Gomorrah in the day of iudgement then for them . 4. Are all prophane men aliens to the Church of Christ , though they live within the pale thereof ? Then let all such as live within the Church , learne by this , to purge out , and put away all prophanenesse , to search and seeke for , and furnish themselves with all saving gifts and graces , the proper characters of the living members of the true Church of Christ , knowing as the Apostle saith , that he is not a Iew who is one outwardly , neither is that Circumcision which is outward in the flesh ; but he is a Iew which is one inwardly , whose Circumcision is that of the heart , in the Spirit , and not in the Letter , whose praise is not of men , but of God. It is not mans naked profession of Christ , but his inward sanctification that makes him a true Christian , and holinesse is the honourable and inseparable Adiunct of Christs Church , called by the Apostle a Church u of Saints ; because Christ who is the head of this Church is holy , and makes them partakers of his holinesse , separates them from the world by a holy calling , commits his holy word unto them , causeth it to dwell in them , and bestowes his holy Spirit upon them , and works holinesse within them ; and as Christ who is the head of the Church , was according to the flesh , conceived of the Holy-Ghost : so is the Church the mysticall body of Christ , sanctified by the holy Spirit ; and as the fulnesse of the God-head dwelleth personally in the personall body of Christ : so dwell the three Persons of the Trinity mystically and spiritually in the mysticall body of Christ , and all the living members of the same ; therefore as we professe our selves to be the children of God , a God absolutely and infinitely holy , so let us be holy in all manner of conversation , as he that hath called us is holy ; as we professe our selves to be the members of Christ , who is a holy head , so let us conforme our selves to Christ , as the members in the body naturall are conformed to the head ; and as we are stiled the Bride of Christ , so let us feele in our hearts the sweet and heavenly motion of the holy Spirit , the pledge of Christs love ; and as the Bridegroome loveth , cloatheth , adorneth and defendeth his Bride , thus let us labour to discerne Christs shedding abroad his love into our hearts , cloathing us with his righteousnesse , adorning us with his graces , and defending us by his blessed power , and presence ; and as we are called children of light , so let the light of grace in us , like the light in the firmament , shine more and more unto the perfect day ; the more we shine in holinesse , the more sweetnesse shall we find in Gods Ordinances , the greater tranquillity shall we have in our owne consciences , the more amiable shall we be in the eyes of Christ Jesus , the more shall we beautifie the Church of Christ , whereof we are members ; and as the vessels of the transportative Tabernacle were at length translated into Solomons Temple , so shall we after our ambulatory and mutable condition in the Church militant , be translated to rest , and reigne for ever in the Church triumphant . CHAP. XV. Handling carnall Mans estrangement from the Covenant . THe third Alienation , declaring the misery of carnall and sinfull man , is an Alienation from the Covenants of God , termed strangers from the Covenants of promise . Mans happinesse is built upon his interest in Gods gracious promise ; the strangers to this promise are the most unhappy of all persons . Carnall men are aliens to Christ , to the members of Christ , to Christs common-wealth , and to all the prerogatives and priviledges thereof ; strangers to the Covenants of promise made in and through Christ : God made , and often renewed , and repeated his Covenants and promises with the Israelitish people , concerning their salvation in and by Christ . In the beginning the Lord made this Covenant with our first Parents , promising that the w seed of the woman , which is Christ , should breake the serpents head ; the Lord renewed it with Abraham , and his seed , saying , I x will establish my Covenant between me and thee , and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee , and thy seed after thee ; and of the Israelitish people in this respect , speaks Moses , What Nation is there so great who hath God so nigh unto them , as the Lord our God is in all things that we call upon him for , and what Nation is there so great that hath Statutes and Judgements so righteous as all this Law which I set before you this day . Now to these Statutes , Oracles and Promises , the Gentiles before the comming of Christ were strangers , they no way appertained to them ; and to the saving fruit and benefit of this Covenant of Grace , Salvation and everlasting life , all profane men since the comming of Christ , remaining without Christ , being no living Members of the mysticall body of Christ , no loyall Subjects in the common-wealth of Christ : To this Covenant , I say , they continue strangers : it doth not appertaine unto them , they cannot claime Salvation by it : Whence observe , That , All corrupt and carnall persons are strangers to Gods Covenant of Grace and Salvation in and thorough Christ Jesus : Adam feeding upon the Tree of forbidden fruit , was excluded from the Tree of life ; man feeding upon , and filling himselfe with the forbidden fruit of sinne , is excluded from Christ , and all the promises of God in Christ , and all benefit comming by Christ . Vnto the y wicked , to the man whose heart is empty of grace , void of the true feare of God , and farre from the life and power of godlinesse , God saith , What hast thou to doe to declare my Statutes , to talke of my Doctrine , or of the rules and wayes of my worship , or that thou shouldest take my covenant into thy mouth , that thou shouldest vaunt and boast thy selfe to be of the number of that sacred people , whom I have adopted to my selfe by peculiar Covenant , or that thou shouldest expect Salvation by my free and gracious promise , wherein thou hast no interest ; Such as keepe not Gods precepts , presume in vaine of Salvation by Gods promise ; he that observes not Gods Commandement , hath nothing to doe with Gods Covenant : Therefore such men though they live within the pale of the Church are termed z Rebels , rebellious children and a rebellious house ; a Rebell though he live within the kingdome , yet hath nothing to doe with the priviledges of the kingdome , these belong to the loyall and obedient Subjects of the Kingdome : under the Law a a rebellious Sonne , though he had a place of abode in his Fathers House , yet had he no title to his Fathers goods , nor to any immunities belonging to the House , but being stubborne and rebellious , a glutton or a drunkard , one that would not obey his Fathers voyce , he was to be stoned to death : Profane and carnall men though they live and have their abode within the pale of Christs Church , yet rebelling against Christ , breaking the bands in sunder , and casting away the cords of Gods Law from them , being stubborne and rebellious , and refusing to obey the voyce of the Lord , the Priviledges of Christs Kingdome , the Covenant of salvation by Christ , appertaines not unto them . Sometimes they are termed b bastards ; bastards have a place within the house with sonnes , but the inheritance belongs not unto them ; Ishmael had a place in Abrahams house with Isaac , yet being the sonne of a bond-woman , the inheritance came not to him , but to Isaac ; thus carnall men not being regenerate and borne of God , not being the genuine and true children of God , but hypocrites and bond-men to Satan , and their owne lusts , they are no heyres nor co-heyres with Christ , they are strangers to the Covenant of grace . Of them therefore the Lord saith , that they c like men , or like Adam have transgressed my Covenant , and have made forfeiture of all , as Adam did , or they have transgressed my Covenant , as the covenant of a man , regarding their covenant with me no more then a covenant betweene man and man , and they have dealt treacherously against me ; they have sleighted me , they have not desired friendship and consortship with me ; but they have depraved my worship and apostatized from mee , and of such the Prophet Jeremy saith , They d have forsaken the Covenant of the Lord their God , as the Harlot in Salomon forsooke the guide of her youth , and forgat the Covenant of her God ; thus these men committing spirituall fornication with the world , forsake Christ , the guide of their soules , and forget the Covenant of their God , become altogether unmindfull of that new obedience , which they have vowed and promised , losing all claime and title unto , and outing themselves of all the benefit which the Covenant of God importeth , because as the Psalmist saith , they e keep not the Covenant of God , and refuse to walke in his Law ; and to this Saint Iohn speaks fully , If we say that we have fellowship with Christ , interest in Christ , communion with Christ , promise of salvation by Christ , and f walke in darknesse , live sinfully , and converse prophanely ; we lye and doe not the truth , we deceive our selves , we presume of interest in Christ , and claime to Gods promise , which belongeth not unto us . The prophane mans estrangement from the Covenant of God is manifest . 1. In regard of Ignorance , which makes them uncapable of entring into Covenant with God. All carnall men are ignorant men , the g naturall man receiveth not the things of God , they are foolishnesse unto him , neither can he know them , because they are spiritually discerned . He that wants a bodily eye , discernes not bodily things ; he that wants a spirituall eye , perceives not spirituall things ; where there is no sutablenesse between the sence and the thing to be perceived , there is no perception , according to the Logicians rule , quicquid recipitur , recipitur ad modum recipientis . The naturall man having no spirituall eye , no principle of heavenly and sacred light within him , he cannot truly and savingly perceive the things of God : Of such therefore the Psalmist saith , they are all gone aside , they h are altogether become filthy , all the workers of iniquity have no knowledge ; they know not their sinnes , as a sicke man his disease , grieving for them , complaining of them , and desiring ease and freedome from them ; they know not their nakednesse , and emptinesse of all spirituall good , desiring to be filled with the good things of God , as Hagar knew the emptinesse of her bottle , and wept for water ; they know not their necessity of Christ , hungring and thirsting after him , as the Elders of Gilead knew their necessity of Ieptha , and desired him to be their Captaine , and made him head over them : they know not God , as a Father regenerating them , as a Physician healing them , as a King of mercies pardoning them ; they know not Christ , as a Prophet instructing them , as a Priest sanctifying them , as a Prince of peace ruling within them , and reconciling God unto them ; they know not the word of God , as a light guiding them , as dew softning their hearts , as fire purging their soules , as food nourishing and strengthening them in all grace , and being thus ignorant , they are farre from Gods Covenant ; such blinde men are in covenant with Satan the Prince of darknesse : Nahash the Ammonite would not make a covenant with the men of Iabesh Gilead ; but on this condition , that he might i thrust out all their right eyes . The God of this world , the Devill , k blinds the eyes of the understanding of all that are in covenant with him , that the glorious light of the Gospell may not shine into them ; but such as are in covenant with God , are men of knowledge and sacred understanding : God gives them the meanes of knowledge outwardly , and works knowledge in them inwardly : I l am married unto you ( saith the Lord ) there is his covenant with them , and I will give you Pastors according to mine owne heart , which shall feed you with knowledge and understanding , there is the ministration of the meanes of knowledge to them . Thy maker ( saith the Prophet ) is thy m husband , there is the covenant of wedlock between God and his Church , and all thy children shall be taught of God , there is the inward illumination of their understanding ; and againe , this saith the Lord shall be the covenant that I will make with the house of Israel , I will n put my Law in their inward parts , and write it in their hearts , and they shall all know me from the least of them unto the greatest of them . Naturall fooles are unfit to enter covenant , with men , spirituall fooles are as unfit for Gods covenant , there is no communion between light and darknesse , there is no covenant , no fellowship between God , who dwels in light inaccessable , and them that are overwhelmed with the darknesse of ignorance . 2. In regard of Alienation from Christ the foundation of the Covenant All the promises of grace and salvation are in Christ , in him they are o Yea and Amen , sure and certaine , firm and durable ; incline your ●are , and come unto me ( faith the Lord ) heare and your soule shall live , and I will make an everlasting covenant with you , even the p sure mercies of David , which is Christ , in and through whom God shewes himselfe a father of mercies to all beleevers : Ye ( saith Saint Peter ) are the children q of the Prophets , and of the Covenant , which God made with our fathers , saying unto Abraham , And in thy seed shall all the kindreds of the earth be blessed . Vnto you first God having raised up his Sonne Jesus , sent him to blesse you in turning away every one of you from your iniquities : God communicates all blessings through Christ Jesus , every thing turnes to a curse to him that is without Christ , the choisest Nectar proves bitter as gall to him that hath not Christ to sweeten the same unto him : Now every prophane man is r without Christ , an enemy to the Crosse of Christ , a despiser of the Doctrine of Christ , an opposer of the Kingdome of Christ , no friend of Christ , no true member in Christ , no lively stone built upon Christ the living stone ; and being out of Christ , they are strangers to Gods gracious promise . 3. In regard of Enmity against God , who is the Authour of the covenant , and the fruition and enjoyment of whom is the supreame substance , and comfort of the covenant , the chiefest and choisest good of the soule of man , ſ They shall be my people , and I will be their God , saith the Lord , and I will make an everlasting Covenant with them : I will be their God , saith he , I will be all in all unto them ; I will be their King to command them , their Father to make provision for them , their Husband to marry them , their Friend to solace them , their shield and buckler to protect them , their Captaine to fight for them , to vanquish all that doth oppose them , the t strength of their heart , and their portion forever , as the Psalmist speakes . Now carnall men are without God , alienated from the life of God ; and as our Saviour said in another case , God is not a God of the dead , but of the living : so in this case , he is not the God of them that are dead in sinne , but of them that live the life of grace . Prophane men are aliens and enemies to God by their evill works , haters of God , hating him in his Lawes of holinesse which he hath prescribed to them ; in his works of holinesse upon the soules of his children , and in the holy labours of his faithfull and holy Ministers , and having enmity against God , they have nothing to doe wi●h the covenant of God. 4. In regard of Agreement with sinne , which is the breach of the Covenant : Carnall man and sinne are at a very full agreement , with this they agree as the palate with sweet meat , stolne waters ( saith Salomon ) are sweet , u and bread eaten in secret is pleasant ; with this their hearts accord , as the hand with the glove , the ●are with the musicke , the foot with a plaine path , or the fish with the water , it is no burthen , no trouble to them , their foot is w swift to run this race , it is a x sport to them to doe evill , you drink up iniquity like water , it is the centre to which they move , it is the element wherein they desire and delight to live . Now sinne is the breach of the covenant between God and the soule , as adultery breaks the covenant of wedlocke between man and wife , They are z turned backe ( saith the Lord ) to the iniquity of their Fathers , and have broken my covenant . Raigning prophanenesse undoubtedly excludes man from Gods promise ; he that is , as the Prophet speakes , at an agreement with death , and in covenant with Hell , sinning securely , and without feare , cannot be in covenant with God ; he that is not afraid to offend God , cannot be at peace with God. 5. In regard of the absence of the Spirit , the principall applying cause of the covenant and promise to the soule of man : He ( saith our Saviour of the Spirit ) a shall receive of mine , and shall shew it unto you ; that is , the Spirit shall make application unto you of the benefits which come by me ; he shall make my death effectuall to mortifie your lusts , and my bloud efficacious to purge away your sinne , and my resurrection powerfull to revive and quicken your soules ; he shall make you partakers of all the promises , favours and blessings of God , dispensed through mee to man ; and for this the Spirit is called the Spirit of b adoption , assuring us of the fatherly love of God in Christ towards us : The c earnest and Seale of our inheritance , assuring us of our salvation through Christ : Now carnall men are destitute of the Holy-Ghost , they are d sensuall ( saith Jude ) having not the Spirit ; having not the Spirit as a dweller possessing them , as a teacher instructing them , as water washing them , and having not the Spirit of God , they have nothing to doe with the e Covenant of God , because God gives his Spirit to all such as he receives into his Covenant . 6. In regard of the want of faith and obedience , the condition of the covenant on mans behalfe . The promise is made to them that beleeve , f received through faith , and they which be of the faith are blessed with faithfull Abraham ( faith the Apostle ) And he that beleeveth , faith Christ , shall be saved , but hee that beleeveth not shall be damned : Faith apprehends the promise , and purifies the heart , and makes man capable of all the promises of God , godlinesse having the promise of this life , and of the life which is to come : Now carnall man is destitute both of faith , and of a godly life , his faith like Jeroboams hand is withered , he cannot reach it forth to apprehend Christ , and the promise of life in Christ . Though carnall man live within the pale of the Church , and come to the House and Table of the Lord ; yet like him in the Parable that came to the wedding feast without a wedding garment , he hath not put on Christ , Christs righteousnesse doth not cloathe him , and therefore is an unwelcome guest , the dainties there provided doe neither profit him , nor belong unto him ; his faith is a dead faith , g it doth not purifie him , it makes him not victorious over Satan and the world ; he continues as a dead man in the house , having no claime nor title to the things of the house : The foolish Virgins wanting oyle in their lamps were not acknowledged by Christ , he did not open to them , he gave them no admission : Profession without faith and obedience gives no interest in Christ , nor finds any acceptance with Christ ; he that breakes the conditions of the covenant , can justly claime nothing by the covenant . The covenant from which prophane men are excluded , is the Covenant of grace , by which God appointeth a heavenly inheritance to his adopted children , through the death of his Sonne Jesus Christ interveening . The matter of this covenant , is the promise of God , to become our God in Christ , and the promise of man to beleeve in God through Christ , and to walke with God in newnesse of life . The forme of this covenant consisteth in a mutuall obligation of God to man , and of man to God : The Object of this covenant is properly the elect effectually called , it is offered to all to whom the Gospell is preached , the elect alone have the true and comfortable fruition of it . The moving cause of this covenant is the meere mercy and free favour of God ; the impulsive cause hereof , is the merit of Christ , by whose intercession alone all the elect are reconciled unto God ; the finall cause , is the glory of God , and the salvation of his chosen ; the Adiunct of it , is perpetuity , an everlasting covenant , a covenant of wedlocke which never shall be ended . And to this covenant all corrupt and carnall men , as long as they continue such , are strangers ; they are strangers to the comfortable and experimentall knowledge of it , they doe not know themselves reconciled unto God in Christ Jesus ; they are strangers to the matter of it ; they doe not know God to be their God , their treasure , their crowne and comforter , neither doe they know themselves to be Gods peculiar people , by a lively faith in God , by fervent love towards God , by holy and humble walking , and gracious communion with God , nor by Christian application of themselves , with all their might to the service of God ; and strangers they are to the fruits and effects of the covenant mentioned by the Prophet Ieremy , as inscription of the Law in their hearts , illumination of their understandings , remission of their sinnes , holy and constant feare not to offend God , stedfast perseverance in the wayes of God , and divine dispensation of all things to worke for the best unto them , and thus they are very unhappy strangers to the covenants of promise . CHAP. XVI . Displaying the misery and uncomfortablenesse of Mans estate without the Covenant . IN this is very fully opened the misery and uncomfortablenesse of every corrupt and carnall mans estate . Mans sole and onely hope and expectation of comfort , is from the free and gracious Promise of God in Christ , he hath no other staffe to sustaine him , no other Star to send forth any glimpse of consolation to him , no other well from whence to draw any water of refreshment ; yet even from this is the carnall man excluded , he hath no interest in this covenant : and having no interest in this covenant ; He is 1. A stranger to Christ and to that salvation which cometh by Christ ; Christ saveth onely such as come within the covenant , the h Promise of salvation by Christ is to them whom God shall call , from death to life , from darknesse to light , from bondage to liberty , and from uncleannesse to holinesse , according to that of the Lord by the Prophet to our Saviour , I the Lord have i called thee , to the Office of a Mediatour ; in righteousnesse , my Justice moving me to fulfill my gracious Promise ; I will hold thine hand , I will helpe thee , I will minister strength unto thee , to fulfill this office ; I will keepe thee , from suffering untill the time appointed , and in thy suffering that thou despaire not ; and give thee for a Covenant , a Mediatour of the people , and a light , a Saviour to the Gentiles ; to open the blind eyes , to enlighten their understandings by the preaching of the Gospell ; to bring out the prisoners from the prison , and them that sit in darknesse from the prison-house , to set mine elect free from the power of Satan , dominion of sin and feare of Hell : Now carnall men who are without the covenant have not Christ a Mediatour reconciling them to God , an enlightner of their understandings , nor a restorer of their soules to spirituall freedome : Christ is not unto them life quickning them , a Rocke supporting them , Righteousnesse cloathing them , a Husband marrying them , and a Fountaine filling them ; but they are without Christ , as a House without a Foundation , as Members without a Head , as Captives wi●hout a Ransomer , and as a forsaken woman without a Husband : The woman which is not under the covenant of wedlock , hath no Husband ; the soule which is not under the covenant of grace , hath no Jesus , no Deliverer , no Salvation by Christ . 2. He remaines empty of all spirituall and heavenly gifts , his soule is in empty house , wherin dwels no good thing ; he is a stranger to all Gods gracious and soule-saving communications ; he that is not in covenant with the King , that refuseth the Oath of Allegiance to the King , is excluded from communion with the King , and from all such Prerogatives and favours , as the King grants to them that are in covenant with him ; such as are not in covenant with God , like Absolom in another case , cannot see the k Kings face , the face of God doth not shine , but frowne upon them ; they sit in darkenesse and the shadow of death , God doth not reveale himselfe clearely and graciously unto them ; the great things of his Law are a strange thing unto them : they have no discerning of the things of God , l the Lord sends them away m empty from his house and from his Ordinances , after their long living within the pale of the Church , and long attendance upon the Gospell , and often being at the Lords feast of marrow and of fat things , they continue like Pharaohs leane kine after their eating the fat , as leane as ever , blind , poore , naked , miserable and n wretched , as Christ speaketh Gods graces are dispenced with his Covenant ; thou shalt breake forth on the right hand and on the left , saith the Lord ; thou shalt multiply abundantly and be very fruitfull , o a mother of many spirituall children , there is the fruitfulnesse of the Church ; for thy maker is thy husband , there is Gods Covenant ; the soules wedlock with the Lord Jesus is ever attended with spirituall fruitfullnesse ; but the strangers to this Covenant , continue barren , like a Woman without a Husband . 3. Hee is without the Lords gracious and sure protection : God is a Sunne and a Shield to them that are within his Covenant , that walke p uprightly , as the Psalmist speakes ; to these he is a wall of fire round about them , these he keepeth as the apple of his eye ; these he watereth like a Vineyard every moment , and keepeth them day and night least any hurt them ; but them that are without his covenant , he leaveth them as a Vinyard without an hedg , as a flock without a Shepheard , & a City without a Watch-man ; these the Lord leaveth to their q sins , as a sick-man to his disease , to r Satan , as a wandring Sheepe to the Lyon , s as a barren field to the wilde Boare and Beast of the Forrest , these he leaveth to their : enemies to spoyle them ; these have no hiding place under the shadow of Gods wings , when dangers doe assault them : The men of the old world which were without the Arke were left to the waters to swallow them , they that are without the Covenant of God in Christ are lyable to a deluge of woes and miseries to surprize them . 4. He is without all spirituall claime and title to any blessing : The woman which is not in matrimoniall covenant with the Master of the house , hath no title to the things of the House . Christ is the t heire of all things ; he that is not in covenant with Christ , not married to Christ , though he hath a civill right in respect of men , yet hee hath noe spirituall right in respect of Christ to any thing ; God as a bountifull Master feeds him as a u servant , but he possesseth no●hing as a Son , he can claime nothing , he enjoyes nothing as a Son , an Heyre and Co-heyre with Jesus Christ . 5. He is without the blessing of God , Gods blessing goes with his Covenant , They ( saith St. Paul ) which are of the w Faith , true beleevers , partakers of the Covenant , they are blessed with faithfull Abraham ; they are blessed as in the Justification of their soules , so in their persons , in their possessions , in their civill and religious performances , and in all their sufferings and severall changes ; but such as are without the Covenant are x farre from blessing ; y The wrath of God ( saith St. John ) abideth on them : on their persons , on their possessions , on their undertakings ; the Lord sets his z face against them for evill and not for good , that which is good in it selfe , turnes for evill unto them , their very blessings turne to a curse , as the meat of diseased bodies turnes to evill humours : their very Table becomes their snare , yea , the word of life becomes to them the savour of death unto death , and Christ himselfe who is the way , the truth and the life , becomes a stone of stumbling and a rocke of offence . 6. He is without peace ; there is no peace ( saith the Prophet ) to the wicked ; no spirituall , no true peace to them that are not within the Covenant of peace ; they are as the tossed Sea which hath no rest , but is in continuall agitation casting up mire and dirt ; there is gravell in their bread which makes it bread of sorrowes to them ; there is a thorne in their bed , which causeth their sleepe to depart from them ; with Belshazar they have a hand-writing appeares in the wall of their Banquetting-house , which turnes their merry feasting into dismall feare and trembling , and in the midst of their sufficiency they are in straights ; there is a worme within them continually biting and gnawing them , causing their hearts to meditate terrour : the thought of God is terrible to them , as the thought of a severe Judge to a guilty malefactor ; the thought of the Word affrights them , as the light a theefe , having stolne goods about him : and by this you may in part at least discerne the uncomfortablenesse of their estate who are without the Covenant . CHAP. XVII . Proposing certaine markes and characters of mans being within the Covenant . CArnall mans estrangement from the Covenant of grace , and misery in being without it ; should occasion every man to examine his owne estate in this behalfe , and strive to find in himself sound and cleare evidence of his interest in this Covenant , which may be discerned , 1. By Gods being all in all to man ; this is a prime parcell of the Covenant , I will be their God ; the husband is to the woman joyned in matrimoniall covenant with him , instead of all and more then all other men ; God is to him that is in covenant with him , instead of al other things , as Elkana said to Hannah , Am not J to thee better then ten sons , thus is God to the soule espoused to him , better then all things , to such a one God is a Father regenerating , a Sun enlightning , a dweller possessing , a King commanding , a Guide leading , a Treasure enriching , a Friend comforting , and a Fountaine filling ; he is such a soules summum bonum ; his shield for defence , his rocke for supportment , his Counsellour for advice , his Paradise for comforts , his Bridegroome for love , his Friend for communion , and his Portion for satisfaction ; he is able to say , Whom have J in Heaven but thee , and there is none upon Earth that I desire besides thee , my flesh and my heart faileth , but God is the strength of my heart and my portion for ever . God his making himselfe ours , in the way of sanctification , satisfaction and spirituall comfort , is a sweet assurance of our being within his Covenant . 2. By mans full application of himselfe to God ; this is another branch of the Covenant , they shall be my people : Schollars in my Schoole learning my will ; servants in my house doing my worke ; Souldiers in my army fighting my battels ; Subiects in my Kingdome receiving my Lawes , and studying the exaltation of my name ; Children in my Family abiding in my house , delighting in my presence , and rejoycing in their communion with me ; and trees of Righteousnesse in my Orchard , bringing forth all their fruit to me ; they shall be all that they are unto me , as a wife is what she is unto her husband , bringing forth children unto her husband , and caring how to please her husband : thus they who are in covenant with God , strive to be all that they are unto God , doe all for God , their full and constant care is how to please God , they are a not their own ; they live not after their own fancy , they intend not themselves in what they do , but they are the Lords , in their understandings to know him , in their wils to intend him , in their imaginations to think upon him , in their affections to feare and trust him , to love and rejoyce in him , in their tongues to speake of him and plead for him , in their hands to work that which is good and honourable unto God , and in all their abilities therewith to honour him , prostrating all under the feet of God , referring and using all to the glory of God , b living and dying ( as the Apostle saith ) unto the Lord , living as Gods servants , framing the whole way and order of their life according to Gods prescription , referring their whole life to the glory of God , and resting in all the labours and troubles of their life upon God , with a firme confidence , being assured that God takes care for them , and dying as Gods peculiar people , patiently submitting to the hand of God in the time of their dissolution , firmly depending upon God in the houre of their change , heartily desiring that God may be glorified by their death , and resting fully assured , that their temporall death shall be an entrance into eternall life ; he who thus fully applies himself to God , may assure himself of his being in covenant with God. 3. By mans participation of the spirituall and heavenly benefits which the covenant comprehendeth , as , 1. The donation of the Spirit , it is the Lords promise to c powre out his Spirit upon all flesh , to put his Spirit within us , and to cause us to walke in his wayes , so that he who is within the Covenant of God , hath the Spirit of God quickning and enlivening him , as the soule doth enliven the body ; d enlightning and teaching him , guiding and leading him into the cleare and comfortable knowledge of all truth , as the guide leades the Traveller into the knowledge of the way wherein he is to walke , regenerating and e renewing him , sanctifying and cleansing him , as the water doth the flesh , and the fire the mettall ; f revealing Christ in him , and making Christ appeare very glorious and amiable in his apprehension , as the most glorious Sun , the choysest pearle , and most renowned Prince , even the fairest of ten thousand , making the soule full of longings after him , and sick of love towards him ; g uniting and joyning him unto Christ as the branch to the vine , as a member to the head to be enlivened by Christ , and to participate of all the benefits which flow from Christ ; h ruling and guiding him as a Pilot his Ship , framing and working his heart to an universall , holy and humble submission to the will of God , as the hand of the learner is guided by the teacher to write according to the whole copy set before him . To him that is within the Covenant , the Spirit of God is a Spirit of life , mortifying the old and quickning the new man. Water washing , refreshing and making his soule spiritually fruitfull . Fire , purging and consuming his remaining lusts , and making his heart to burne with love to God and man ; oyle of gladnesse , filling his soule with spirituall alacrity and cheerfulnesse , and a seale and earnest penny , assuring him of his future blisse and peace in Heaven , and this communication of the Spirit is an undoubted pledge of mans being within the Covenant . 2. A second benefit comprised under the Covenant is Communion with the Saints ; all that are within the Covenant have a mutuall sweet and gracious fellowship with God and among themselves , That which we have seen and heard ( saith S. John ) declare we unto you , that you may have fellowship with us , and that our fellowship may be with the Father , and his Sonne Jesus Christ : He that is within the Covenant hath communion with God the Father by adoption , as a childe with the Parent by participation , receiving of the Fathers fulnesse and bearing his Image ; by holy walking , having his conversation in Heaven , walking with God as Enoch and Noah did ; by invocation , as a Petitioner with the King , being a daily earnest suter to the throne of grace ; by Faith , living and walking by faith and not by sight , and also by Love , God dwelling in love , as the Apostle speakes : Hee that is within the Covenant hath communion with Christ , by participation of Christ and his benefits , by dwelling in Christ and Christ in him , being joyned with Christ in a spirituall wedlocke , Christ assuming him into his grace , and making him a member of his body , bone of his bone and flesh of his flesh , as S. Paul speakes , expressing their neare union and sweet communion with Christ , who are within the covenant of God : He that is within this covenant hath also communion with the Holy Ghost , the Spirit of God dwelling in him , regenerating and renewing him , witnessing his adoption , helping his infirmity , sealing up the pardon of his sin , and restoring him to more spirituall liberty and freedome ; and hee hath likewise communion with all the Saints and faithfull Servants of the Lord , being partakers of one Spirit , living members under one Head , having the same love , being of one mind and of one accord , their prayers meeting mutually each for other at one and the same throne of grace , all building by one rule , all travelling by one light , all acting and moving by one Spirit , all feeding upon one word , all fighting under one Banner , all running one race , and all serving one Prince of peace ; they have fervent love one to another , singular delight each in other , and a very sweet and gracious communion one with another ; and this holy and joyfull communion with the Saints of God abundantly argues mans being within the Covenant of God. 3. A third benefit comprised under the Covenant is Regeneration , the sanctifying and restoring our corrupt nature to the image of God , a worke of God in all that are within the Covenant , a parcell of Gods promise to put his law in their inward parts , and write it in their hearts , to make a sutablenesse betweene them and his Law , to worke such holines in their hearts , as should in some good proportion answer that holinesse which the Law prescribeth , and this is requisite to mans being within the Covenant , because without this he cannot know God , he cannot be the friend of God , hee cannot please God , nor have any communion with God : he that is farre from holinesse is farre from interest in Gods Promise : The captive woman under the Law had her apparell changed before an Israelitish Souldier could assume her into a covenant of wedlock ; man under the Gospell must put off the old-man and put on the new , ere he can have interest in Gods Covenant ; the more fully , freely and constantly man conformes himselfe to Gods precepts , the surer is his evidence of title to Gods promise . He whose obedience to the Law of God is voluntary without compulsion , cordiall without dissimulation , universall without the allowance of any evill , humble without all ostentation , cheerfull , free from all repining , sincere without any by or sinister intention , and constant without back-sliding may rest assured of being received into Gods Covenant . 4. A fourth benefit comprised under the Covenant by which man may discerne his being within the Covenant , is spirituall liberty and freedome , a liberty of grace whereby the whole man is set free from the command and servitude of all sin ; the understanding is free from ignorance , able to know God as a Father , with a cleare and comfortable submissive and affective knowledge ; the will is free from perversenesse , able readily and freely , fully and sincerely to intend God and his glory ; the imagination is free from vanity , able with much joy to meditate and thinke upon God ; the affections are free from base feare carnall confidence , worldly love and fleshly joy , able to scare God filially , to trust on God soly , to love God unfainedly , and to rejoyce in God spiritually ; the whole man bent and disposed to run the way of Gods commandements , as the Sun rejoyceth to run his race , and as the Rivers flow towards the Sea ; this the Psalmist cals an inlargement of the heart , to run the way of Gods Commandements , and this he mentions as a fruit of the inscription of the Law in his heart , Thy Law ô Lord ( saith he ) is in my heart , and I delight to doe thy will. Mans assurance of being within Gods Covenant is sutable to his free and ready disposition in observing Gods precept . 5. A fift benefit comprised under the Covenant ministring assurance of mans interest in it , is perseverance in the state of grace , daily growth in the gifts of the Spirit , and a stedfast striving to more perfection . I will make an everlasting Covenant with them ( saith God ) and I will put my feare in their hearts that they shall not depart from me : they shall not depart from the knowledge of my truth to errour , from the faith of my promises to infidelity , from the wayes of my Commandements to by and wandring paths ; from the love of me and my testimonies , to the love of earthly vanities : God ever preserves in the state of grace , whom he receives into the Covenant of grace ; he that is in covenant with God abides with God , as the wife with the husband , he follows the Lord fully with Caleb , he is with God in every estate , in all changes as Ittai resolved to be with David both in life and in death , the longer he is in Gods Covenant , the more beauty he discernes in God , the more sweetnesse he finds in the Word of God , the more pleasure he takes in the service of God , the more comfortable communion he gaines with God , and the more plentifull and soule-ravishing receivings of grace , love and peace he hath from God , and therefore shines more and more like the light unto the perfect day , growes stronger and stronger like the house of David , He waits upon the Lord and renewes his strength , he mounts up as the Eagles , hee runnes and is not weary , hee walkes on and doth not faint ; he goes from strength to strength , untill he doth appeare before the Lord in Zion . The carnall mans estrangement from the Covenant , and his misery in being out of the Covenant , ministers matter and occasion of labour and industry to every man to get into the Covenant , to be partaker of it , and to have assured interest in the benefits flowing from it , as Noah entred into the Arke to be preserved from the deluge of waters , so should wee enter into the Covenant of God , that we may be preserved from the deluge of those miseries which attend and wait upon the breach of Gods precepts . The men of Aegypt hearing of the fall of a grievous haile , such as would destroy both man and beast , Hee that feared the word of the Lord amongst them , made his servants and his cattell flee into the house : Men hearing of the hayle , fire , brimstone and horrible tempest , which God will raine downe upon the wicked , should hasten into this Covenant , have sure interest in Gods free and gracious Promise , that they may be hid from the Lords wrath . And to the end we may have part in Gods Covenant . 1. We must forsake our sinnes , there must be warre against sin , or there can be no peace with God , Moses might not come nigh the burning bush untill hee had put off his shoes from his feet , Because the ground where hee stood was holy ground . Man cannot come nigh God , enter into covenant with God , unlesse the old-man , his old lusts be put off , because the Covenant of God is a holy Covenant , a Covenant belonging onely to the godly , Godlinesse having the promise of this life and of the life to come . Joseph shaved himselfe and changed his raiment , and then he came to Pharaoh , and Pharaoh tooke him to himselfe , and made many honourable Promises to him ; man must shave himself , remove the ignorance and errour of his understanding , and change his raiment , Put off the old-man which is corrupt , according to divers lusts , and put on the new man which is renewed in holinesse and true righteousnesse according to Gods image , and then come nigh t●ed , and partake of all Gods gracious promises , according to that of the Lord by the Prophet , wash you make you cleane , put away the evill of your wayes , cease to doe evill , learne to doe well , and then come ye and we will reckon together , and though your sinnes were as red as scarlet , yet will I make you white as snow . I will deale mercifully with you , be reconciled to you , forgive your sinnes and receive you into my Covenant of peace : The more the soule is emptied of sin , the more capable it is of Gods Covenant , the more assured of interest in it : Hee that holds fast his sinne , cannot lay hold upon the Covenant of God ; hee that gives not a bill of divorce to his lusts , is uncapable of weddlocke with Christ . 2. We must forsake our selves , we must deny our selves , cease from our owne wisdome , as from a blind guide , from our owne strength , as from a withered reed , from our owne righteousnesse , as from a rotten ragg , and from our owne ends , as from low and base marks . Thus must wee deny our selves , or we can be no Disciples of Christ , no partakers of the mercies of God in him : Such as entered into Covenant with David were in debt , in distresse and discontent . He that will enter into Covenant with God , must see his debt , bee sensible of his sinne , feele the distresse and anguish of his soule , and be very much discontented with his corrupt and carnall estate : God communicates his mercies to them that are sensible of their miseries ; the Lord loves them that are out of love with themselves ; he esteemes them that loath their own wayes ; whom doth Christ invite and call but the heavy laden , Such as are sensible and weary of their sins as of a heavy burthen ; to whom is Christ sent with tydings of comfort , but to the broken hearted . When Ephraim repented , smote upon his thigh , and was confounded ; then the Lord remembered him , then he was deare and pleasant to him , then hee said , I will surely have mercy upon him , then he proposed and set before him the Covenant of Salvation in Christ , promising him that a woman should compasse a man ; contrite and broken hearted sinners are the proper subject of Gods sweetest mercies . 3. We must relinquish the world . Abner fell out with the house of Saul , and then hee entred into Covenant with David . Man must first fall out with the world , take off his heart from the earth before he can enter into covenant with God ; because the love of the world ( as S. James speakes ) is enmity with God , and he that is a friend of the world is an enemy to God ; the first husband must be dead before the woman can joyne her selfe in wedlocke with a second man ; man must be crucified to the world , and the world unto him , before he can be married unto Christ , enter into Covenant with Christ ; when Zacheus received Christ into his house , he gave the halfe of his goods to the poore , and restored foure-fold to them from whom he had wrongfully taken : The world is much slighted where Christ is truely received : The soule is never filled with Christ , unlesse it be emptied of the earth , Dagon fals where the Arke is erected , the exaltation of Christ is the prostration of the world . Mans communion with Christ is sutable to his separation from the world . He that will enter this Covenant and associate himselfe with Christ , must with Matthew leave the receipt of custome ; hee must with Salomon looke upon the world , as upon a thing of nought ; he must according to the Apostles rule , use the world as if hee did not use it . He must forget his owne people , and forsake his Fathers house , that will have consortship with Christ . 4. We must renounce all intimate communion with corrupt and carnall people , come out from among them ( saith the Lord ) there is the separation , and I will be your Father , and ye shall be unto me for sonnes and daughters , there is Gods receiving them into covenant and communion with him , the Prodigall deserted and repented of his fellowship with Harlots and riotous persons , and then his Father lovingly received and imbraced him . God is very propitious to such as repent of their sinfull fellowship with his enemies : God ministers many comfortable expressions of his love to them , who withdraw themselves from such as doe not love him : when Moses left Pharaohs Court , the Lord appeared to him in the wildernesse , saying , I am the God of thy Fathers , the God of Abraham , the God of Isaac and the God of Jacob ; the declination of fellowship with profane persons , is usually attended with a sweet enjoyment of Gods presence , and the ministration of many spirituall comforts ; were we more thoroughly alienated from vaine men , wee should be more fully and sweetly acquainted with God , could we give a bill of divorce to profane persons , we should have a blessed and honourable wedlocke with Christ Jesus . 5. We must with all diligence attend the Ministry of the word . Encline your eare , Come unto me ( saith the Lord ) Heare and your soule shall live , and J will make an everlasting Covenant with you . God by the labours of his Ministers brings men into covenant with himselfe , by their labours hee opens the beauties and perfections of Christ , he makes them see their necessity of Christ , their misery without Christ , and their happinesse in the enjoyment of Christ , by their labours hee woes and perswades them to come to Christ , fils their hearts with earnest longings after Christ , with fervent and unfained love to Christ ; and so espouseth them unto him , as Abraham by his Servant brought Rebecca to his son Isaac : Thus doth God by his Ministers , bring men to his Sonne Christ Jesus : Did wee not shamefully undervalue and profanely estrange our selves from the labours of Gods Ministers , wee could not be such strangers to Gods Covenant , nor so empty of those blessings which Christ ministers to true beleevers . Attend therefore Gods Word , if ever you meane to enjoy the benefit of Gods Covenant . 6. We must readily and fully receive Christ . Christ is the foundation of the Covenant , the promise is in Christ , Josephs Bretheren came nigh to Pharaoh by Joseph , man comes nigh to God by Christ , findes favour with God , and partakes of all the mercies of God through Christ ; through him we are made the Sonnes of God , thorough him wee are accepted of God , thorough him we receive of Gods fullnesse grace for grace ; the receiving of the Lord Jesus is the receipt of all mercies , in him we are blessed with all spirituall blessings in heavenly places ; without Christ wee are strangers to all Gods mercies , in Christ wee have title to all Gods blessings . Iosephs bretheren were lovingly entertained of him , bringing Beniamin with them , without whom they might not looke him in the face ; bringing Christ with us , God will graciously receive us , without Christ God will be a consuming fire to us ? And therefore let us all labour thus to interest our selves in Gods Covenant , for hereby shall we have interest in all Gods Promises , as in so many pillars to support us , as in so many wel-springs to refresh us ; in all the creatures , as in so many Servants , to minister their assistance to us ; in all the Ordinances of God , as in so many Starres to enlighten us , as in so many dishes of spirituall dainties to feed us , as in so many heavenly Bethesda's to heale us , and in all the attributes of God , as in so many branches of the tree of life to shelter and shadow us , interest in the power of God to uphold us , in the wisedome of God to guide us , in the mercy of God to pardon us , in the presence of God to encourage us , in the love of God to solace us , and in the All-sufficiency of God every way to satisfie and content us . Sweet and sure , full and everlasting , joyous and honourable are the Prerogatives and comforts which are obtained by interest in Gods Covenant . CHAP. XVIII . Declaring the misery of naturall Man without Hope . THe fourth Alienation declaring naturall and carnall mans misery , is an Alienation from Hope . Without hope : The hope of salvation by Christ , from this hope man in his corrupt and carnall estate is estranged . Hope is a grace inclining and disposing a regenerate and beleeving soule with assurance and patience to expect and wait for the accomplishment of such good things as God in Christ hath promised , and faith apprehendeth . Gird up ( saith Saint Peter ) the loynes of your minds , be sober and hope to the end for the grace that is to be brought unto you at the Revelation of Jesus Christ , all grace is dispensed through Christ , the full communication hereof is reserved till Christs second comming , and hope waits for the receiving of it in and through Christ : The cause efficient of this hope is God , the Author and giver of all good , it is not a worke of nature , but of grace , not of man , but of God. Blessed be the God and Father of our Lord Iesus Christ , which according to his abundant mercy hath begotten us againe to a lively hope by the resurrection of Iesus Christ from the dead . Wherein you have the Author of this hope , God , a gracious and loving Father in Christ ; the moving cause , the mercy of God ; the antecedent , regeneration ; the foundation , prop or pillar of it , Christ risen from the dead , the full accomplisher of mans welfare ; the inward instrumentall cause , or root of hope , is a lively and saving faith ; Faith is the ground of things hoped for ; the object of this hope is God in Christ , all good things flowing from the grace of God in Christ to the soule of man ; therefore is Christ called the hope of glory , and we are bidden to hope for grace by Christ . The Seate or Subject of Christian hope is a regenerate and renewed heart , therefore termed the hope of the godly : Of this hope carnall men are destitute , having no hope , no hope of salvation ; the Gentiles before Christ was preached to them , having no promise of life , no Mediator between God and them , had no hope of salvation . Carnall men under the Gospell , being no children of God by regeneration , no members , no partakers of Christ by faith , having no interest in Gods covenant of life and peace , no title to Gods promise of grace by Christ , they have no hope Whence you see , That , Corrupt and carnall man hath no true and assured hope of salvation . There is no hope of that mans salvation that continues corrupt and carnall ; there is no salvation in that estate : In Pauls shipping towards Rome , when neither Sunne nor Starres for many dayes appeared , and no small tempest lay on them , all hope that they should be saved was then taken away . When neither Sun nor Star , neither Christ nor any saving grace appeare in the soule of man ; and when the conscience of carnall man works like a tempest within him , then however he flattered himselfe in the houre of his spirituall slumber , and promised salvation to himselfe ; yet now all hope of being saved is taken away ; now he sees he is in the state of damnation ; now he sees , as Peter told Simon Magus , that he is in the gall of bitternesse , and in the bond of iniquity , and that he hath no part nor lot in Christ ; but is , as the Psalmist saith , farre from salvation , farre from the knowledge , faith , hope and sence of salvation ; they looke not to the holy One of Israel ; they looke not unto God as to their King to command them , as to their Counsellor to guide them , as to their Physician to heale them , as their rocke to support them ; their hope is not in him , their expectation is not from him ; their estate who live under the power of corruption , is no estate of Christian hope , but of desperation , having no ground to hope or look for salvation by Christ : For , 1. The carnall man is uncapable of Christian hope . Hope is a heavenly guest , and dwels not in an uncleane and unregenerate heart ; the carnall soule is an empty house , wherein dwelleth no good thing , no saying gift , and grace of God ; He that is not of God cannot hope in God ; he that is not in Christ , cannot expect and wait for salvation by Christ ; the carnall man is dead in sinne ; the corporally dead have no more any humane hope , their breath goeth out of their nostrils , and as their thoughts , so their hopes perish , the spiritually dead have no spirituall hopes , where there is no life of grace , there is no hope in Christ ; the carnall man is blinde , and cannot discerne Christ , he is ignorant of Christ , he knowes not the things belonging to his peace , and how can he hope in Christ whom he knowes not ; the carnall man is proud , he trusts in himselfe , in his owne abilities , in his owne worth , in his owne duties , and therefore cannot hope in Christ ; No man hath or can have a lively hope in Christ but he that is begotten againe by the resurrection of Christ. 2. The carnall man wants the instrumentall cause , and root of hope : Faith is the mother , and hope the daughter ; Faith is the root , and hope the branch ; Faith is the cause , and hope the effect ; Faith apprehends the promise , and hope expects and waits for the thing promised ; therefore the Apostle termeth Faith the ground of hope : Now the carnall man beleeves not , he builds upon the sand , and not upon the rocke ; he is wedded to the world , and not to Christ ; he confines himselfe within himselfe , and commeth not out of himselfe to Christ ; he bringeth forth his fruit unto himselfe , and not unto Christ ; he resteth in the creature , in himselfe , in some gift , or duty of his owne ; he takes not up his full and everlasting rest in Christ , and therefore beleeves not ; and as where is no root , there is no branch , so where there is no faith , there is no hope . 3. The carnall man is alienated from the props , pillars , and supporters of Christian hope ; that is to say , the promise of God , the grace of God in Christ , and the merit of Christ : These three support , and beare up the hoping and waiting soule , as the three pillars bore up the hangings in the Tabernacle : These three are like three Cities of Refuge , appointed by Moses , to which the pursued malefactor betooke himselfe ; to these doth the guilty beleeving soule , pursued with the sence of Gods displeasure , the noise of his sinne , and cry of his conscience , betake himselfe , hoping and expecting consolation from them . Now to all these the carnall man is a stranger , they belong not to him , they are childrens bread , dogs may not taste them , they are Doves wings , Owles and Ravens have no hiding place under them ; He that hateth to be reformed , hath nothing to doe with Gods covenant ; carnall men receive the grace of God in vaine , they embrace not the mercy of God in Christ tendred to them in the Gospell , they reject it , they are no more changed , nor bettered by it , then the rocke by the raine , or the blinde by the Sunne , not being mingled with faith , it doth not profit them ; the merit of Christ doth not advantage them , his righteousnesse doth not justifie them , his death doth not mortifie their lusts , his resurrection doth not quicken their soules , his intercession doth not reconcile them unto God , his ransome restores no spirituall freedome to them , and therefore they have no hope of salvation . 4. The carnall man is a stranger to the way to salvation . There is a way of faith in Christ , Christ is the way , the truth , and the life , him the carnall man knowes not , he never studied , never learned Christ , as the truth is in him ; he knowes not Christ living in his soule , as he knows his soule living in his body ; he knowes not Christ enlightening him , as the eye knowes the Sun , whose light is sweet unto the eye ; he knowes not Christ ruling and raigning within him , as the souldiers knew the Centurion commanding them , and they yeelding ready subjection to him ; he knowes not Christ conquering and subduing Satan and his owne lusts , as the Israelites knew Joshuah vanquishing and treading upon the necks of the Kings of Canaan ; he knowes not Christ sanctifying , and cleansing his soule , as Naaman knew Jordan washing his leprosie from him ; he knowes not Christ ministring the fulnesse of God unto him , as the people of Egypt knew Joseph ministring to them , and supplying their wants . Carnall man is very ignorant of Christ , far from sweet acquaintance with him , and comfortable experience of his soule-saving ministrations : There is a way of spirituall poverty , and self-denyall , wherein a man walks humbly with his God , ceasing from himselfe , from his owne wisedome , will , reason , purpose , and affection , abased below the dust , in the apprehension of his owne uncleannesse , emptinesse , and unworthinesse , renouncing himselfe , his owne gifts , abilities , and performances , going cleane out of himselfe unto Christ ; labouring to be found in Christ , and not in himselfe , making Christ all in all unto him , seeking his whole salvation from Christ , and prostrating himselfe with all that is his under Christ ; this is a way in which the carnall man treads not , he is still full of himselfe , he dreames of a self-sufficiency at home , and looks not beyond himselfe ; he stayes in his legall righteousnesse , and is shamefully guilty of self-love , and self-seeking : There is a way of new obedience , and true holinesse , in which the carnall man walks not ; he wanders like an erring traveller from this path , and stumbles like the blinde ; their feet ( saith the Prophet ) run to evill , and they make haste to shed innocent bloud ; their thoughts are thoughts of iniquity , wasting and destruction are in their paths , the way of peace they know not , and there is no iudgement in their goings , they have made them crooked paths , whosoever goeth therein shall not know peace . He that runs not the race , hath no hope to obtaine the prize ; he that fights not the battell , hath no hope to win the crowne ; he that sowes not his field , hath no hope to reape it , he that runs not the race of Gods Commandements , he that fights not Gods battels , hath no hope to win the prize , which is eternall life , nor yet to weare the crowne of glory : He that sowes to the Spirit doth of the Spirit reape life everlasting ; but he that sowes to the flesh doth of the flesh reap destruction . CHAP. XIX . Shewing the vanity of prophane Mans hope of salvation . THe carnall mans estrangement from the hope of salvation , discovers and layes open the vanity and deceitfulnesse of prophane mens hopes of having life and glory by Christ : Though they have no true and saving faith in Christ , though they have no experience of the espousall of their souls to Christ , though they have no fervent and unfained love to Christ , no evidence of Christs living in them , no knowledge of Christs holy and gracious working upon them , no fence of Christs love to them ; yet they hope Christ will save them . Haman hearing that King Ahasuerus had a purpose to honour some man , concluded presently , that himselfe must be the man whom the King delighted to honour , though the issue crost his expectation . Carnall man hearing of Gods mercy , Christs merits , and the Lords purpose to exalt and honour man , presently feeds and fils himselfe with hopes that he shall be the man , presumes that God will honour him , though in the end he meets with Hamans portion , a gallowes in hell instead of a crowne in Heaven . As the foolish man in the Parable built his house upon the sand : so doe all the carnall men in the world , build their hopes of salvation upon some sandy and rotten foundation , which at length sinks and suffers them to fall shamefully , fearefully , finally , as the house did which was built upon the sand . Now if you aske what those false and deceitfull props and pillars are , upon which carnall men usually build their hopes : I answer , 1. Some build their hopes upon superstitious observations , they receive for Doctrines the commandements of men , the traditions of their superiours and predecessors . In the observation of these they are very full and frequent , very precise and punctuall , and hereupon they promise themselves salvation : Thus Paul before his conversion , after the strictest sect of their Religion lived a Pharisee , and was very zealous , and thought himselfe alive when he was dead , perswaded himselfe he was in the state of grace , when he was in the state of damnation ; a childe of God , when he was one of Satans brood ; a friend of God , when he was an adversary of the Lord ; a pillar , when he was a destroyer of the Church . The observers of humane Doctrines are very full of miserable blindnesse , possest with an overweaning opinion of the goodnesse of their condition , shamefully mistaking their estate , perswading themselves that that doth much endeare them , and highly commend them unto God , which makes them a very abomination before the Lord. 2. Some build their hopes upon a formall profession of Christ , and Christian Religion . Micah had great hopes that God would blesse him , because he had gotten a Levite to his Priest , though he continued an idolater : Many men promise themselves great peace and glory , because they have the Gospell , heare the Word , receive the Sacrament , are called after the name of Christ , though they live in all prophanenesse : The foolish Virgins were very secure , and promised much unto themselves from their lamps , though they were empty lamps : Many a vaine and foolish man is secure and consident of his salvation by reason of his profession , though an empty one ; though he be an empty vine , bringing forth all his fruit to himselfe , doing all for himselfe , and nothing for God and Christ , professing , as the Apostle saith , that they know God , being the meane while disobedient and reprobate to every good worke . This is the common foundation on which all carnall Protestants build their hopes ; like the Pharisees boasting that they were the children of Abraham , though they did the works of the Devill , being like the Locusts in the Revelation , which had outwardly the face of a man , and the haire of a woman , but within the teeth of a Lyon , and behinde , the tayle of a Scorpion : Thus these men have outwardly the name of Christians , a profession of Christ , but as savage and indomitable as the Lyon , as full of all sinne , as the Scorpion of venome ; and what a fond thing is it for a man to build his hopes upon an empty profession ? Will a husband delight himselfe in his wife , because she professeth him to be her husband , living the while in adultery with strangers ? Will the King honour a man for professing him to be his King , not ceasing to plot treason , and act rebellion against him , Is there any hope that Christ will take pleasure in a man , or honour him , because he cals him Husband , Lord and King ? in the meane space committing fornication with the world , plotting spirituall treason , and acting open rebellion against him ? Surely such men are like Nebuchadnezzars Image , and it will be with them as with Nebuchadnezzars Image at last ; his Image had a head of gold , but feet of clay , and the stone hewne out of the mountaines without hands brake it in peeces : Such men have a golden profession , but an earthly and uncleane conversation , and Christ at last will dash them in pieces , as an iron rod a Potters vessell . As Christ cursed the Fig-tree which had leaves and no fruit : so will he curse them that have the leaves of Christian profession , but want the fruit of a good conversation ; a barren profession doth but aggravate the condemnation of a Christian . 3. Some build their hopes upon their elymosynary duties , and works of charity ; because they are bountifull to the poore , they hope they shall be saved , they trust in their good works , and hope to purchase heaven by their beneficence , excluding Christs merits : As the builders of old , by raising a Tower thought to preserve themselves from an after deluge , and scale the wals of Heaven ; but as their hopes perished , God confounding their worke , so will the hopes of these mercinary and proud workers , their best works without Christ will bring confusion instead of salvation upon them ; The sword in which Goliah trusted , cut off his head ; whatsoever a man doth rest upon besides Christ , he is confounded by that wherein he trusteth . It may seeme strange , and yet is very true , that many mens good works prove more prejudiciall to them then their evill works ; their bad works prove an occasion of humiliation to them , and drive them wholly out of themselves unto Christ ; their good works puffe them up , and make them stay in themselves , and never come to Christ ; and such men as have no better foundation then their works of charity to build upon , the Apostle will tell them , that a man may give all his goods to the poore , and yet be nothing . 4. Some build their hopes upon their not being so bad as the worst , they compare themselves with such as are worse then themselves , and thereupon conclude they are in a good estate , this is , as if a man having many ulcers , should yet perswade himselfe he is very beautifull ; because he is not as leprous as Gehezi was : As if a man guilty of many small felonies , should perswade himselfe the Judge will save him , because he is not so notorious a malefactor as Barabbas was , or as if a man indebted an hundred pounds more then he is worth , should perswade himselfe he is rich , because he is not indebted so many thousand pounds as some others are : This was the deceit and false flattery of the Pharisee , I thanke God ( saith he ) I am not as other men are , extortioners , unjust adulterers , or as this Publicane . Men dye not all of one sicknesse , some have more pestilentiall diseases then others , yet all dye , the wages of all sinne is death : It is not he who is not so bad as others , but he that is a new Creature in Christ , that bath assured hope of life and peace , to them that are in Christ there is no condemnation who walk not after the flesh but after the Spirit . 5. Some build their hopes upon the mercies of God and merit of Christ , presuming they may be securely sinfull , because God is mercifull , and that they may still run on upon Gods scoare , because Christ hath given himselfe a ransome ; and thus they turne the grace of God into wantonnesse , and harden themselves by those mercies which should leade them to repentance , turning their physicke into poyson , and the meanes of their freedome into chaines and fetters to tye them the faster in their thraldome ; and what is this , but as if a man should tumble himselfe in the mire and durt , because there is water enough in a Well to wash him , yet a sealed deep Well whereof he hath no bucket to draw : Or as if a man should give himselfe many mortall wounds , because there is a Surgeon that can cure him , of whose help he hath yet no promise ; Gods mercies and Christs merits minister pardon and peace to such alone as turne from iniquity , and walke in the wayes of peace : All mercies prove curses which lead not the soule to God and Jesus Christ ; The meditation of Gods mercy can never truly comfort thee unlesse it humble thee . Benhadads servants hearing that the Kings of Israel were mercifull Kings , came not before Ahab with their bowes bent , and swords drawne , but with roapes about their necks , and sackcloth about their loynes . He that comes to God in the confidence of his mercies , must lay aside the weapons of his sinne , and come with teares in his eyes , and godly sorrow in his heart , because there is mercy with the Lord that he may be feared : not to encourage man to continue wicked ; not knowing ( as S. Paul saith ) that the goodnesse of God ought to leade thee to repentance , but after thy hardnesse and impenitent heart , treasurest up against thy selfe , wrath against the day of wrath , and revelation of the righteous judgement of God. 6. Some build their hopes upon their Humiliations and Repentance , they have beene in affliction of conscience , they have beene humbled for their sinnes , and have beene many dayes in great anguish of spirit , and in this they rest , here they stay and hope by this to be saved ; thus the people in the Prophet , We ( say ye ) have fasted , and we have afflicted our soule , and for this they thought to be heard and accepted of the Lord ; but there is a legall , as well as an Evangelicall repentance , a sorrow arising from feare and not from love , from the apprehension of Hell and not of Heaven , from the sence of wrath , and not from the working of love , from the feeling of terrours and not from the hatred of sinne , a sorrow of slaves and not of sonnes , a sorrow which worketh unto death , and not a sorrow which worketh Repentance to Salvation : a man may with Caine cry out of the greatnesse of his iniquity , and his sorrow sinke him even as low as Hell ; hee may with Ahab put on sack-cloth and walk humbly many dayes ; he may with Pharaoh in his anguish , send for the Minister of the Lord , and acknowledge his sinne , and intreat the prayer of Gods servants , on this he may build his hopes and deceive himselfe ; that repentance which doth not supple and soften and change the heart is little worth ; the Lord smote the Rocke and waters gushed out , yet it continued a Rocke ; God smites the heart of many a man with perplexing and terrifying stroakes , to the drawing of many teares , and yet it continueth a hard and stony heart ; that sorrow which workes not the mortification of sinne , gives no assurance of the remission of sinne . Is it such a fast ( saith the Lord , ) that I have chosen , a day for a man to afflict his soule , is it to bow downe his head as a bull-rush , and to spread sack-cloth and ashes under him ; wilt thou call this a Fast , and an acceptable day to the Lord ; is not this the Fast that I have chosen , to loose the bands of wickednesse ? &c. that sorrow which doth not lead a man out of himselfe to Christ , which dissolves not the chaines of his sin , and ●les him to come freely and fully home to Christ , and fill him with the sence of Christs comforts , which emptieth not man of his sinne and of himselfe , and puts him upon Christ for all fullnesse , is a sorrow ministring no other then false and deceitfull hopes of salvation . 7. Some build their hopes upon their Reformations , they are escaped from many pollutions , they have forsaken many of their evill wayes , and they are not the same they were in time past , and therefore hope to be saved , and with this they please and deceive themselves . Saul destroyed the refuse of the stuffe , but spared the lowing Oxen and the bleating Sheep , and yet thought he had done an acceptable worke , but be was deceived , God rent the Kingdome from him ; the Reformation which is not universall is hypocriticall ; the Traveller that forsakes not every false path , looseth his labour , all his turnings and returnings are in vaine ; hee that returnes not from every sinne , never returnes to God ; the woman which reserves one stranger in her bosome , her heart never returnes to her husband ; there is no returning to Christ without the deposition of every sinne , Christ hath no being where any one sinne hath allowance and dominion ; besides he that stayes in his Reformation , and lookes not beyond it unto Christ for salvation , makes an idoll of it , and deludes himselfe in hoping for Salvation by it ; mans Reformation destroyes him , if it makes not Christ more sweet and precious to him . 8. Some build their hopes upon their use of sacred and religious duties ; because they heare and pray and fast and conferre of holy things ; in this they rest and by this they hope to be saved , Lord ( say they ) hast not thou taught in our streets ? and have not we eate and drunke in thy presence ? Have not we beene hearers of thy word , frequenters of thy house , receivers of thy Sacrament , and shall not we be saved ? though they be like Pharaohs leane kine , eating the fat and yet still leane , like them of whom the Apostle speakes , who were alwayes learning , yet never came to the knowledge of the truth , like Ezekiels hearers , whose hearts went after their covetousnes , yet they hope for their frequency in these duties , to be saved , though their prayers still return like Noahs Dove at the first empty , bringing home no treasure from Heaven to the soule , though they returne from the word and Sacrament , as the children of the Nobles in Jeremy , from the pits , with their pitchers empty , yet they flatter themselves and hope for this to be saved , as the Harlot in Salomon for her peace-offering ; but as the man at the wedding feast without his wedding garment , though at the feast , was bound hand and foot and cast into outer darknesse ; thus men using holy duties , comming to Christs wedding feast , staying in the duty and not putting on Christ , will be cast into utter darknesse at the last . Many deale in this behalfe with Christ , as other wedding guests do with the Bridegroome , they are invited , they accompany the Bridegroome , they see and heare the wedding , but they receive him not in wedlock , because either they are already married , or else there is no contract betweene them and the Bridegroome ; thus Christ inviteth men to holy duties , his wedding feast , they accompany Christ to the feast , to the Banquetting-house , they goe along with him in the use of the duties , but further they goe not , they are already wedded to the world , and to some lust of theirs , at least they have no matrimoniall love to Christ , they take him not to husband , they returne without him : Now as it were a great folly in a woman to perswade her selfe , that such a man were her husband , and that all his dignities and riches were hers ▪ because she was at his wedding feast : thus it is a great deceit in man to hope that Christ is his , that salvation and all the benefits of Christ are his , because he hath bin at Christs wedding feast , done the sacred duties , but not taking Christ in wedlock to his soule ; the use of holy duties , do no further give man hope of salvation , then as they take a man off from the world , empty a man of sin and of himselfe , espouse man to Christ , derive and draw from , and fill the soul with Christs fullnes , and make Christ more glorious and amiable in mans apprehension : and thus you see a few of the many rotten and sandy foundations , wherupon carnall man builds his hopes of salvation . CHAP. XX. Shewing how a Man may discerne the soundnesse of his Hope . THe carnall mans having no hope of salvation , building his hopes upon rotten and deceitfull pillars , ministers occasion to every man to see that he build his hopes of salvation by Christ upon firme and sure grounds , and that he have cleare and lively evidence hereof in himselfe . The Question therefore here will be , how a man may discerne the truth and soundnes of his hope ? For answer whereunto you must know that whereof true and ●ound hope is , there is , 1. A preparation fitting and disposing of the whole man to Christ and the things of Christ , for Christ , and the service of Christ : This the Apostle cals a guirding up of the loines of the mind , Gird up ( saith he ) the loines of your mind , and hope perfectly : Doe as travellers that weare long garments , as they gird up their garments , that they may not hinder and tire them in their travell , that they may walke freely and cheerfully in their Journey : Thus take off your hearts and thoughts from the world , disburthen your selves of all carnall lusts , and worldly distractions , raise your thoughts and desires to Christ , and the things of Christ , cast aside all impediments , and come speedily , fully , freely , and joyfully unto Christ . It is said of Rebeckah , having resolved to joyne herselfe in wedlocke with Isaack , upon the motion of Eleazer , Abrahams servant , that she rose up and her o damosels , and they rode upon Camels and followed the man. The soule being upon the motion and perswasion of Gods Minister , resolved to take Christ to Husband , and having assured hope of enjoying everlasting consortship with Christ , riseth up from the earth , and all the faculties , thoughts and affections thereof rise together with it , and come speedily , not slowly but on horsebacke , with all readinesse to Christ , following the holy and wholsome instruction of Gods Ministers , she forsakes ( as the Psalmist saith ) her fathers house , and forgetteth her owne people , rejecteth her old wayes , customes , and carnall acquaintance , and commeth unto Christ in her garment of needle-worke , prepared and beautified by Gods Spirit : The more a man doth hope in Christ , the more he prepares himselfe for Christ , the more fully he applyes himselfe to Christ , and the more he strives for full communion with Christ . 2. There is an earnest and constant study and practise of holinesse . Hope of salvation by Christ works conformity with Christ : Every man ( saith Saint John ) that hath this hope , purifieth himselfe as Christ is pure . He that hath most hope of being saved , is most laborious to be sanctified ; whosoever hath this hope , sinne is the fowlest spot in his eye , the heaviest burthen to his backe , and the most troublesome inmate in the house of his soule ; and therefore he putteth himselfe to it to the utmost to purge this out , and againe holinesse is to his eye the most glorious Starre , to his nosthrill the sweetest flower , in his estimation the choisest pearle , and the noblest crowne , and therefore strives to excell in this ; and to be like Christ , is taken by him for the greatest happinesse ; he that saith , he hopes to be saved , and yet labours not to be sanctified , doth but dreame and not hope , whosoever waits for Heaven waits for it in the way of sanctification . 3. There is a holy patience towards God. The soule constantly and quietly cleaving to the Lord , in seeking and waiting for all blisse and happinesse from the Lord , though for the present exercised with many temptations and tryals , and having it's comfort many times eclipsed and much obscured , never repining against God , never prescribing to God , never stepping aside to any forbidden meanes from God , but quieting it selfe in the will of God , wa●ing upon the Lord when he hides his face from him , and looking for him , as he that hath seen the Sun in the day time , and hath assured hope of the Suns returne , waits for him patiently in the darkest night , untill his rising and re-appearing : thus he that hath felt the light of Gods countenance shining upon him , and hath assured hope of the sensible returne of Gods favour , waits for it with patience in the darkest night of his distresse , being assured that his anger endureth but a moment , and that in his favour is life , that weeping may endure for a night , but ioy commeth in the morning . He that hath the most assured hope of receiving good things from God , is best able to quiet himselfe in the will of God : Mans hope of enjoying future comforts doth very much mitigate and sweeten mans present sorrowes : If we hope for that we see not , then ( saith Saint Paul ) doe we with patience wait for it . 4. There is ioy and delight in God and Christ . He that assuredly hopes and waits for the receiving of all good from God and Christ , for a full , a sweet , and everlasting communion with God and Christ , cannot but rejoyce and delight himself in God and Christ : The betrothed woman which hath assured hopes of enjoying a comfortable wedlocke with such a man , hath many joyfull thoughts of him ; the betrothed soule assuredly hoping for a comfortable , honourable , and everlasting wedlocke with Christ , hath many joyfull and soule-ravishing meditations touching Christ , rejoycing and delighting in him as in the root which gives him life , as in the Sun which sends him light , as in the treasure where he finds all riches , as in the Paradise wherein he meets with all comforts , and as in the Arke which beares him up in every deluge ; Christ is the onely joy of such as hope in him , reioycing in hope of the glory of God , and being begotten againe to a lively hope , we reioyce therein with ioy glorious and unspeakable . His hopes an Christ are dreames , falshoods , and carnall presumptions , who doth not delight himselfe in the Lord Jesus . 5. There is holy Security and boldnesse of heart , and a sweet acquiescence in the favour of God shining upon the soule through the face of Jesus Christ , inabling a man to possesse his soule in peace and patience in the midst of all troubles , as the ship lyeth safe at anker in the haven , in the midst of the stormy tempest ; inabling man after many difficulties , and sharp conflicts to say , Returne unto thy rest , O my soule , for the Lord hath dealt bountifully with thee ; apprehending God as a Father , Christ as a Husband , the promise of God as a firme and sure rocke to support him , the Attributes of God as so many Chrystall streames to refresh him , as so many beames of the highest and most glorious Sun to warme him , as so many hiding places to shadow and shelter him , and all the severall acts and passages of Gods providence , as so many outgoings of Gods love and mercy towards him , causing him to glory in tribulation , knowing that tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed . Lastly , in a word , where true Christian hope is , it makes a man thinke humbly of himselfe , and highly of Christ , hoping for nothing from himself but for all things from Christ , it emptieth man of himselfe , and causeth him to fetch all from the fulnesse of Christ ; it causeth him to have his whole dependance upon Christ , as the house upon the rocke , depending upon him for life to quicken him , wisedome to direct him , power to uphold him , righteousnesse to justifie him , holinesse to sanctifie him , mercy to forgive him , peace to quiet him , and blessing to make all successefull to him , &c. True hope makes a man , a man of courage in all holy undertakings , in the open profession of God and his Testimonies , in the patient tolleration of all afflictions , in the Christian and constant abiding of all reproaches and contradictions for the Lord Jesus : This inables man to possesse his soule in a holy silence , when the world loades him with the heavy burden of many wrongs and injuries , this fils him with fervent and frequent Prayers , and supplications ; the more he hopes , the more he prayes , and the sweeter answer he receiveth to the Petition which his soule maketh , hope of finding much quickens and strengthens man in seeking , unfained hope in God is ever attended with some comfortable manifestation of God. God will not leave that soule in darknesse which hopes in his mercies , the hoping soule ever meets with matter of prayses and rejoycings after long sorrowes and patient waitings . CHAP. XXI . Shewing the carnall man in his corrupt estate is altogether alienated from God. THe fifth and last Alienation , declaring the carnall mans misery , is an Alienation from God , without God in the world . Atheists , either not beleeving there was any God at all , or not beleeving aright , but imbracing and adoring an Idoll , instead of the true God ; but in as much as neither the Ephesians , nor other Gentiles were void of all Religion ; but all acknowledged and adored some Deity , how doth the Apostle call them Atheists , and say they were without God in the world ? Answ . 1. They were without the Scriptures , the light by which God shineth from above into the soules of men , the spirituall and heavenly glasse by which God doth reveale , and shew himselfe plainly and clearly unto man ; and being without the word of God , they were without God , as Israel being without a preaching Priest , and without Law , is said to have been without the true God. He that is without the word is also without God. 2. They were without the knowledge of God , as the blinde is without the Sun , they walked in the vanity of their minde , having their understanding darkened , being alienated from the life of God through the ignorance that is in them . 3. They had false opinions of God , their apprehensions of God were corrupt and carnall , that which they apprehended was not the true God , but an Idoll , their foolish heart was darkened , and they changed the glory of the incorruptible God into an Image made like to corruptible man : And as an Idoll is nothing , of no divine power and vertue , so the Apostle reputeth their opinions , and adorations of God as nothing , and saith they were without God : Not God , but an Idoll is the object of superstitious odoration . 4. They knew not , beleeved not , loved not , adored not God in Christ ; God is no where rightly and truly knowne and served but in Christ ; whatsoever is adored out of Christ , is an Idoll , and not God ; He that is without Christ , is without God ; no man comes to God , that makes not Christ the way ; no man knowes God , that beholds him not in the face of Christ , He that denyes the Sonne hath not the Father ( saith Saint John ) And thus they were without God in the world ; and hence observe , That , Man in his corrupt and carnall estate is altogether estranged from God , he hath nothing of God within him , God doth not shine into his heart , God lives not graciously in his soule , God works not powerfully and savingly upon him : He hath no spirituall commerce and communion with God ; he is estranged from the thought of God , God ( saith the Psalmist ) is not in all his thoughts , he thinks not upon God as upon the Creator that formed him , as upon the rocke that supporteth him , as upon the King commanding him , as upon the Moderator dispensing and ordering him , and all things else , as upon the Judge rendring to every man according to his works ; but all his thoughts are , that there is no God , no God beholding , observing , registring and judging the wayes and works of man ; The soule of every carnall man is overwhelmed with Atheisme , running headlong into all impiety , as if there were no God to punish him ; he is alienated from the feare of God ; he is full of dishonourable , low , and unworthy apprehensions of God , ready to say with Pharaoh , Who is the Lord that I should obey his voice , I know not the Lord. He thought the God of Israel inferiour to the Idols of Egypt , he was so puffed up with his worldly fulnesse , that he thought himselfe sufficient of himselfe without God ; Corrupt and carnall man through his ignorance , pride , and prophanenesse , hath a very base opinion of God , and most shamefully sleights and undervalues God : He sets his mouth against the Heavens ; he speaks reproachfully , against the Law and Doctrine of God delivered from Heaven ; against the authority and dominion of God , whose Throne is in Heaven ; against the Saints and faithfull servants of God , whose spirituall originall is from Heaven ; against Gods worship and Religion , which is of a heavenly institution : Of all this he speaks basely and presumptuously , this he treads and tramples under feet , and inthrals it to his proud and sinfull lust ; he is alienated from the knowledge and beliefe of God , either he hath an opinion that there is no God , as the foole in the Psalmist hath said in his heart , there is no God The foole , the man in whom the light of grace shineth not , in the lamp of whose soule the oyle of saving knowledge burneth not , he hath said in his heart , resolved and concluded with himselfe , that there is no God of wisedome discerning the wayes of men , no God of Justice taking vengeance upon men , for their impieties : Or if he thinke there is a God , he beleeves not that he is such a God , as indeed he is , so glorious in his Essence , in his Attributes , in his Persons , and in his works : so holy in his wayes , so faithfull in his promises , so gracious to his servants , and so severe against his enemies ; and therefore such men say unto God , Depart from us , for we desire not the knowledge of thy wayes , what is the Almighty that we should serve him , and what profit shall we have if we pray unto him . God the chiefest good is of no esteeme with them that are empty of all spirituall good . Holy and religious services are in their opinion , the most frivolous and fruitlesse undertaking , who are altogether corrupt and carnall : Mans prophane , and base sleighting , and undervaluing of God , and the wayes , worship , and service of God , openly proclaime mans miserable and cursed ignorance of God , mans unhappy and sinfull Alienation , and estrangement from God. Carnall mans wretched and soule-destroying estrangement from God , is moreover manifest , described in such characters that he that runs may reade it : As , 1. By carnall mans enmity and opposition against God , and his contrariety to God , as contrary as death to life , darkenesse to light , evill to good , bitter to sweet ; The carnall minde ( saith Saint Paul ) is enmity against God , opposing God , sighting against God ; It is not subiect to the Law of God , neither indeed can be ; It breakes the bands , and casts away the cords of Gods Law , as Sampson sometimes burst his withes ; as the man in the Gospell possessed with an uncleane spirit , plucked in sunder the chaines , and breake in peeces the fetters which tyed him , neither could any man tame him : Thus the carnall man possessed by Satan , and his owne uncleane and prophane spirit , breaks all the chaines and fetters of Gods Law , no Minister , no friend , no counsell , no perswasion , no comination can tame him , and make him humble and subject to the Law of God ; but he rebelleth against the light , he shutteth his eyes , and will not see , he stoppeth his eares , and will not heare , and is altogether contrary unto God ; God is light , but he is darknesse ; God is holy , perfectly , absolutely , infinitely holy , but he is corrupt and altogether filthy ; God is good , the fountaine of all goodnesse , but he is evill , a root of bitternesse , all the thoughts and imaginations of his heart are only and altogether evill ; God is a God of knowledge , perfectly knowing himselfe , and all things else , but carnall man neither knowes God nor himselfe ; God is a God of love , he loves himselfe , and them that beare his Image , but the carnall man hates God , and all them that are like God , he loves evill , and hates good ; God is a God of truth , a true and faithfull God ; the carnall man is full of hypocrisie and deceit , his heart is deceitfull above measure ; God delighteth himselfe , he taketh pleasure in them that feare him , he delighteth in them that are upright in the way ; To the carnall man the thought of God is terrible , he taketh pleasure in unrighteousnes , and delighteth in the frowardnes of the wicked , and thus his contrariety to God proclaims his alienation from God. 2. By carnall mans estrangement from the life of God , alienated ( as Paul saith ) from the life of God , without the life of grace . God lives not in him by his Spirit regenerating and quickning him ; The body alienated from the soule , without the soule living in it , is dead , unprofitable , unsavoury , an uncomfortable spectacle ; Man alienated from the life of God , is dead in sinne , unprofitable to God , to his Church , to his owne soule , unsensible of his sinne , uncapable of the word , unsavoury and abominable in the nostrils of God , a very monster in the eyes of God , more ugly then any leper , toad , or lothsome creature ; the dead body is earthy , inclining to the earth , fit only for the grave ; The carnall man is earthly , minded , inclining onely to things here below , and is ready to be cast into the grave of Hell , fit for an infernall funerall with the damned in outer darkenesse ; He that wants the life of grace , is far from the God of grace , whosoever is not spiritually quickened by God , is miserably estranged from God. 3. By the carnall mans estrangement from the knowledge of God : Of such the Psalmist saith , they have no knowledge ; no knowledge of God as a Father , of Christ as a Husband , of the Spirit as a Sanctifier and comforter , of the word as of a light guiding , and food feeding , and nourishing them to life eternall ; they have no spirituall knowledge , no principle of spirituall light to perceive the things of God which are spiritually discerned ; no experimentall knowledge of Gods worke upon their souls , in the vivification , illumination , sanctification , and gracious change of their hearts ; no affective knowledge , they know not God as a child knows his father , as a wife knows her husband with fervent love & hearty affection ; no submissive knowledge , they know not God as a Subject his Soveraigne , a souldier his Centurion yeelding hearty , free , & cheerfull obedience unto him no appretiative knowledge they know not God as the rich man knowes his jewell , esteeming it farre above all his straw and common lumber in his house , as the people knew David , accounting him better then many thousands of themselves , they doe not prize God above the creature and themselves , they doe not repute all base and vile , as nothing in respect of God ; no appropriative knowledge , they know not God , as the wife the husband , selecting and taking God unto themselves , and making him their God , as the wife doth the husband , they take not God unto them , as their King , Crowne , portion , and as all in all to their soules ; no consolative and delightfull knowledge , they know not God as the 〈◊〉 the Sun , rejoycing in the light of the Sun , they delight ●n God , their soules take not up their sweet repose in the botome of God , the meditation of God is not sweet unto them ; no satiative knowledge , they know not God , as the thirsty the full fountaine , they are not filled with God , they meet not with contentation in God , their desires are not terminated in God , and satisfied with God , they know not Gods All-sufficiency , they take not up their full and eternall rest with God , they are still stepping out from God , with Judas they are not content with Christ , but they must have the bag too ; and as the blinde is a stranger to the Sun , so is the blinde soule a stranger to God. 3. By the carnall mans estrangement from the love of God , he is a stranger to the love of God : Passively , it is a Sun , with whose beames his soule was never warmed , a wine which his palate never tasted , a banner under which he was never covered ; God never communicated the sweet sence and feeling of his love unto him ; none but the Bride hath the sence of the Bridegroomes love ; he is a stranger to the love of God actively ; he is a stranger to the love of union with God , he declines not the things which separate from God , he delights not in the meanes which unite the soule to God , he desires not spirituall conjunction and communion with the Church and people of God , he grieves not at the absence of the efficacy of the Spirit , he longs not after the full fruition , of the blessed and gracious presence of God ; he is a stranger to the love of Complacency in God ; he neither abhorres the things which are adverse to the will of God , nor highly prizeth the Society of the Saints of God , nor is sensible of that joy and sweetnesse which is found in the exercises of godlinesse , nor knowes that delight which a gracious soule meets with , by holy walking , and maintaining a sweet communion with God , he is not comforted and well-pleased in and with God , as the eye with the Sun , and the thirsty pallate with the cleare and full fountaine , but hath more pleasure in the creature then in the Creator ; he is also a stranger to the love of benevolence , and welwishing towards God ; having no zeale for Gods glory , nor yeelding any filiall and sincere obedience to Gods precepts : Whatsoever be the pretences of a carnall mans love● God , he loves himselfe more then God , his love is the lov● harlots , whose love is more to strangers then to their husbands . Want of free , full , and fervent love to God , ever argues an unhappy estrangement from God. 4. By the carnall mans estrangement from the spirituall soule-sanctifying and soule-saving ministrations of God. The carnall man is an empty house , there is nothing of God dwelling there ; he is a Tree twice dead , and plucked up by the roots , there is no ministration of spirituall life , Christ doth not live in him , he sits in darknesse , and the shadow of death , the God of this world hath blinded the eyes of his understanding , as the Philistines put out the eyes of Sampson ; there is no ministration of spirituall and saving knowledge , God hath not shined into his heart , he hath not the knowledge of the glory of God in the face of Jesus Christ ; he lyes in the prison of the prince of darknesse , like Peter in Herods prison , his lusts fettering him , Satan on his right hand , the world on his left hand , like two strong and vigilant souldiers keeping him ; There is no ministration of spirituall freedome , he is led captive by sin , the Devill , and the world ; he is full of sinne , as Naamans flesh of leprosie ; there is no ministration of grace and sanctification , God hath not powred out his Spirit like cleane water upon him ; he is like the troubled Sea which cannot rest , whose waters cast up mire and durt , his conscience accusing , his heart condemning him ; there is no ministration of spirituall peace , no seale of the pardon of sinne , no attonement between God and his soule ; where there is no light , the Sun appeares not , where there is no ministration of grace God dwels not , without grace , without God. 6. By the carnall mans estrangement from Christ , he receiveth not Christ as a dweller to possesse him , as a King to command him , as a Lord and Master to be every way serviceable to Christ , as a friend to love Christ , as a husband to marry his soule to Christ , as a Physitian to be healed by Christ , as a fountaine to be filled with Christ , as the root of life to live in and by Christ ; Every carnall man is a sinfull , and a Christlesse creature , having nothing of Christ in him ; and being without Christ he is without God , God is no God of grace , of mercy , of peace to the soule without Christ . Whosoever ( saith Saint John ) denieth the Son , embraceth not , loveth not , honoureth not the Sonne , hath not the Father . And againe , whosoever transgresseth , and abideth not in the Doctrine of Christ hath not God. God is truly and comfortably knowne , rightly adored , and sweetly and savingly enjoyed onely in Christ . Man hath no way to God but Christ , he is the glasse in whom God is clearly seen , he is the fountaine whence the fulnesse of God is received , he is the beloved , in whom alone man is accepted . God is an utter stranger to the soule of that person , who hath not Christ dwelling in him . 7. By the carnall mans estrangement from the remembrance of God : In the grave ( saith the Psalmist ) there is no remembrance of thee . Among the carnall men , the dead in sin , there is no remembrance of God , God is not in all their thoughts , their thoughts are worldly thoughts , vain thoughts , evill thoughts , thoughts of iniquity , Every imagination of the thoughts of their hearts is only evill continually ; they remember not , they thinke not upon the Lord : He is forgotten ( as he speakes by Jeremy ) dayes without number : The carnall mans thoughts of God are erronious thoughts , superstitious thoughts , doubtfull thoughts , low thoughts , dishonourable thoughts , seldome , cold , and flitting thoughts , no serious , dwelling , abiding and working thoughts : He doth not remember God as King of Kings , and Lord of Lords , with high , honourable , transcendent , awefull , and reverent thoughts , disposing his soule to the feare of God ; He doth not remember God , as the rich man his treasure with ioyfull and delightfull thoughts ; as the captive his Ransomer , with gratulatory and praise rendring thoughts ; as the Bride her Bridegroome , with loving , soule-warming , and heart-affecting thoughts ; as the thirsty man the fountaine , with longing and incessant thoughts ; He doth not remember the dominion of God to be subject to him , the Wisedome or God to be guided by him , the power of God to repose himselfe upon him , the presence of God to walke all the day long as in Gods sight , nor the Al-sufficiency of God to seeke all satisfaction in him ; Perhaps like Mariners in a storme , in a time of trouble , he hath some constrained thoughts of God , but otherwise he forgets God as Pharaohs Butler forgate Joseph ; as men in time of peace lay aside their weapons , and thinke no more upon them till warre be renewed : Thus carnall men lay aside all thought of God , make no use of God untill some dismall distresse ceaze upon them ; and as they are strangers to the remembrance of God , so they must of necessity be estranged from all interest in God , and from all communion with God. CHAP. XXII . Opening the Atheisme of Man , and the haynousnesse thereof . IN carnall and naturall mans estrangement from God , in his being without God , we may see and behold a deluge of Atheisme overflowing and drowning the men of the world , as once the deluge of waters overflowed and drowned the earth . Some are Atheists in opinion , concluding , or at least supposing that there is no God at all , saying in their hearts , there is no God ; A generation of men sinning against the great and glorious workmanship of God in the Creation of the world , wherein he that runnes may read as in lively characters the invisible things of God , the power , wisedome , and goodnesse of God. Transgressing against the providence , authority , dominion , and wisedome of God , clearly shining in his most wise , and powerfull preservation , moderation , dispensation , and ordering of the whole universe , and all the particulars thereof , as a great Centurion his army , as a prudent Lord and Master his family . Subverting and overthrowing all Religion , and divine worship , as if it were but a politicke devise to keep men in awe , as children with tales , and stories of bug-beares , and hob-goblins , there being no God to be adored , no supreame and eternall Lord and Soveraigne to be served , no Hell to be feared , no Heaven to be desired . Letting loose the raines to all licentiousnesse , as if there were no Law to be transgressed , no punishment to be inflicted , offending against the honour and dignity of mans condition , equalizing the very beasts with man , as if man were to perish like the beasts , partaking king after death of no greater glory then the beasts partake of , extinguishing the very light of nature , by which the very heathens of all ages have acknowledged a supreame , divine being ; shamefully disgracing and dishonouring the sacred Scriptures , as if they were either so many empty lamps or false lights set up for shew and not for truth ; haynously sinning also against Christ : if there be no God , then was Christs undertaking with God for man in vaine , then he suffered to no purpose , then had he no authority , no commission from above , and so is made the greatest Imposter and deceiver that ever the earth did beare ; a generation of men these are worse then the Devils , for they beleeve and tremble . O the miserable condition whereinto sinne hath cast man , causing him to deny the being of that God who gave him being , the fruition of whom was the Paradise of mans soule at his first Creation , and is now the sweetest joy and glory of mankinde , being either in the state of grace , or in the Kingdome of Heaven . Some are Atheists in practise , professing ( as the Apostle saith ) that they know God , but in works deny him . Some make Idols their God , bowing downe before a stocke and a stone , as the superstitious ; some make worldly goods their God , as the covetous ; some make meat and drinke their God , as the drunkard and glutton ; some make honours and high places their God , as the ambitious ; some make carnall delights and pastimes their God , as the voluptuous and pleasure-hunters ; some make whores and harlots their God , as the wanton and adulterous ; some make their workes their God , as the merit-mongers ; some make their naked attendance upon holy Ordinances their God , as the the carnall-Gospellers ; some make their morall vertues their God , as the civill man ; some make their formes of godlinesse , and outward shewes their God , as the hypocrites , &c. All these , and such like , though they professe God , yet in practise they are Atheists , and doe deny God : He that discernes not the seeds , reliques , and movings of this abomination in himselfe , never yet knew himselfe , nor the state of his owne heart ; And what doth 1. mens loose-living under the Gospell , mens running into all excesse of ryot , contrary to their holy calling , the nature of the Gospell , and such plaine and powerfull perswasion from Heaven proclaimes ? but the Atheisme of their soules , not beleeving the truth of God , reputing Gods messengers as bablers , and the sacred truths which they deliver , as fables . 2. What doth mens sinning so freely in secret , taking such pleasure in contemplative wickednesse , within the closer of their owne hearts , and taking such liberty to doe evill in the darke , where the eye of man beholds it not , what doth this argue ? but a secret Atheisme lurking in their soules , having no apprehension of Gods presence , of Gods Al-seeing eye , having no remembrance that God is every where , filling all places , privy to all the movings and stirrings of their hearts . Were not the hearts of men very Atheisticall , they would not dare doe that in the sight of God which they will not doe in the eyes of men . 3. What doth mens fearelesnesse of denounced judgements , mens putting off the evill day farre away : Mens sinning securely , mens flattering themselves in an estate wherein they are ready to drop every moment into Hell , hanging by the weake thread of their fraile life over the bottomlesse pit , what doth this declare ? but Atheisme , not beleeving that God is such a just and righteous God , such a hater and revenger of sinne as indeed he is . 4. What doth mens seldome praying , cold praying , irreverent praying proclaime ? but an Atheisticall ignorance , unsensiblenesse , and unapprehensivenesse of Gods greatnesse , glory and presence : Kings and Monarchs are served in great state , because men apprehend their Majesty ; men addresse themselves to God , as to their fellow , because they are neither powerfully perswaded , nor workingly apprehensive of his glorious presence . 5. What doth mens sleighting of the meanes of the knowledge of God , mens neglecting of the salvation which God proffers them , mens undervaluing of Christ , mens seeking of the applause and favour of men , more then the approbation and favour of God , mens exalting of their lusts above God , mans seeking after and resting upon the creature , mans sacrificing to an arme of flesh , mans superficiall performance of the duties of Religion , what doe all these , and many such bewray ? but abundance of Atheisme in the heart ; for were this truth throughly rooted in the heart of man , were the meditation of this principle powerfully operative upon the soule of man , That God is , and that he is a God so glorious , so powerfull , so gracious , so al-sufficient , and so farre surpassing all creatures , as indeed he is , it would move man to preferre the knowledge of God above all learning , the approbation of God above all praise , and the love of God above all favour , it would make all the lusts of the soule fall as Dagon before the Arke , were this predominant in , and effectually working upon the heart of man , no sinne could stand before it , the creature would appeare to the eye of the soule as a thing of nought , man would be ashamed of his best abilities , grieved for the imperfection of his holiest services , and apply himselfe to the worke of his God with seven fold more diligence . O then complaine oft , and pray to God against thy secret Atheisme , as against the great plague and pest of thy soule , as against a beame in thy eye disabling thee to see God , as against a fetter about thy feet , disabling thee to come to God , as against a partition wall , hindering thy sweet and comfortable communion with God. In carnall mans estrangement from God , in his being without God , we may see the miserable and wretched condition of corrupt and carnall man ; we repute the body miserable without a soule to enliven it , the world miserable without the Sun to enlighten it , the besieged City miserable without a Captaine to rescue it , or wall to defend it , the thirsty miserable without a fountaine to refresh him , the wandring traveller miserable without a guide to direct him , the forsaken miserable without a friend to comfort him , &c. But here is the misery of all miseries to be without God , to be estranged from God , who is the soule enlivening , the Sun guiding , the great Centurion rescuing , the wall of fire defending , the fountaine refreshing , the guide leading , and the friend solacing man : We see Hagar weeping , when her bottle is empty , and hath no water , Rachel mourning for her children , and will not be comforted , because they are not , the wife of Phin●as refusing to be comforted , because the Arke is carried away , Idolatrous Micah running and crying as a man undone , because his Idoll , his imaginary God is taken from him , but what is the losse of these , and a thousand such things as these are to losse of God , surely no more then the losse of a gloe-worme to the losse of the Sun , then the losse of a straw to the losse of a precious pearle . Here is cause indeed of mourning , crying , complaining , lamentation to be without God : For he that is without God , is 1. Full of Satan , he that is empty of one is full of the other , when God forsakes the house of mans soule , Satan takes the possession , he becomes the dweller , he like an armed man keeps the Fort in mans heart , he like a Prince sets up his Throne , and keeps his Court in the City of mans soule , when God is gone Satan enters in , the lesse of God , the more of Satan in the soule of man : When the house in the Parable was empty , then the uncleane spirit entred with seven others worse then himselfe , when the soule is empty of God , Satan fils it with a troop of all abominations , then he blindes the understanding , that they cannot see nor God , nor Christ , nor themselves , then he gaggs their mouthes , that as the man that had a dumbe Devill , they can neither speake for God , nor to God , then he bowes them downe to the world , and makes them drudges and slaves to the earth , like the woman that had a spirit of infirmity , that they cannot looke up to God , they cannot thinke on God , nor the things which are above , then he casts them into the fire of rage , fury and anger , and into the waters of drunkennesse , sensuall lusts , and carnall pleasures ; as he cast the mans sonne in the Gospell into the fire and water , then he fils them with fraud , falshood , hypocrisie , and spirituall treason , as he put it into the heart of Judas to betray Christ : Vnconceavable is that mans misery that is left of God to Satan , that is empty of God , and full of the Devill , he that is full of Satan first must looke to be full of Hell at last . 2. He that is without God , is full of the world , he minds earthly things , he bowes downe to these things , as Gideons thousands to the waters , these command him , sway over him , leade him away captive , as the harlot in Salomon did the young man , he commits adultery with them , and as a man by meanes of a whorish woman is brought to a morsell of bread : so these by meanes of their fornication with this whorish woman the world , they become very beggars in grace , and get a blot and a staine which cannot be wiped off ; being without God he overprizeth the world ; in the siege of Samaria Doves dung was sold at a high price , because they wanted bread ; he that wants God , the bread , the staffe , and stay of his soule , highly prizeth the dung and drosse of the earth , and wanting God , the world with her cares , honours , pleasures , customes , fashions , and allurements overwhelmes him as the deluge did them that were without the Arke ; miserable is their slavery and servitude to the world , who have not God graciously possessing them , spiritually reigning and ruling within them . 5. He that is without God is full of sinne . The sluggards field in Solomon being without a diligent husbandman to manure it , was full or thornes and nettles : He that hath not God the great husbandman of the soule to manure him , is overgrowne with the thornes , bryars and nettles of all sorts of vices , full of all abominations , as Baals house was full of Idolaters , and the Pharisces Sepulchers full of rottennesse and dead mens bones ; his lusts binde and chaine him as the fetters did Peter in Herods prison ; his understanding is full of blindnesse , as the Egyptians houses were full of darknesse , he sees nothing of God , of Christ , nor of his owne unhappy estate ; his will is full of perversenesse and frowardnesse , no liberty , no inclination there to move God-ward , to intend God , his glory , or his soules welfare ; he is led away captive by his lusts , as the Egyptians by the Assyrians , naked and barefoot , poore , blinde , naked , miserable and wretched ; His thoughts are full of vanity , pride , basenesse , covetousnesse , fraude , beastlinesse , and what not , these trade and trafficke , and travell up and downe within him , as swine in a stithe , and make him a very dunghill , and loathsome habitation , as the buyers and sellers made the Temple a den of theeves ; his affections are full of all pollution , base feare , carnall confidence , worldly love , and fleshly joy , his soule like the cup in the womans hand upon a skarlet coloured beast , Rev. 17. full of abominations and filthinesse ; and his wayes , works , and particular passages of his life , superscribed with names , titles , and characters of blasphemy against God , Christ , Heaven , the Gospell , and Christian Religion ; He that is without God and the Lord Jesus is the most loathsome of all Creatures . 4. He that is without God , is full of curses . Where God is not , the curse goeth : mans very blessings are turned into curses , his morall and temporall abilities , all his possessions , the wife in his bosome , the children in his house , the meat on his table , the apparell on his backe , is a snare to him . Cursed is he in the City , and in the field , in his basket , and in his store , in the fruit of his body , and in the fruit of his land , in the increase of his kine , and flocks of his sheep , in his comming in , and in his going out : Yea the very word which he heareth , Sacrament which he receiveth , and Prayer which he maketh , becomes a curse , the savour of death unto death , yea Christ himselfe , the medium of all blessings to the soule , becomes a stone of stumbling , and a rocks of defence . The Prophets pot before the meale was powred in , was a pot of death , the very whole of man without God , turnes to a curse to man. O the folly of them that blesse themselves in their havings , not having God with them , within them , regenerating , renewing , and purifying , and sanctifying all unto them ! Mans blessednesse consists not in any havings , but in the having of God : to him that hath God for his God , the Lyon proves a hive of honey-combs , the greatest crosse a sweet blessing , to him that hath not God , the choisest Paradise becomes a wildernesse , the calmest river a tempestuous Sea , his greatest prosperity , his heaviest misery . 5. He that is without God , is without all , the having of all things is as nothing , if we have not God with them ; God is the fulnesse of every thing , what is the having of a lamp without oyle , a bone without marrow , a vessell without liquor , such is the having of all things without God ; he that with Senacherib hath Lordship over many Nations ; he that with Absolon hath all bodily beauty ; he that with the rich man in the parable , hath more substance then his house can hold ; he that with the false Prophets hath all the applause of the world , every mans tongue a trumpet to sound his praises ; he that with the man at the wedding feast hath all the Ordinances of God , yet if with all this he hath not God , he may say as Haman did in another case , all this availe me nothing . He that is without God , is a house without a foundation to uphold him , a besieged City without a Captaine to rescue him , a sheep in the mouth or a Lyon without a Shepheard to deliver him , a chased Hart , his sinnes like a thousand arrowes sticking in him , the venome of the infernall fiery serpent boyling and burning within him ; his conscience with a hideous cry pursuing him , and no water-brooke to refresh him , and a condemned malefactor ready every moment to come to his heart-rending , soule-torturing , and never ending execution , without a King of mercies to pardon him : The losse of God is of all losses the greatest , no darkenesse like the want of this Sun , no famine like the want of this bread , no storme comparable to the want of this calme . O the blessednesse of the soule which enjoyes God! O the slavery , basenesse , misery of the soule which is without God! Saul in his distresse cryed out , the Philistines make warre against me , and God is departed from me . The carnall man will one day cry out , the Devils make warre against me , the fiends of Hell are come upon me , and God is departed from me : Had man the lively sence and feeling of future woes , terrors , and perplexities , whereinto his being without God will cast him , he would give himselfe no rest untill he had gotten the sweet and sure fruition of him . O therefore be as loth to live now without God enlightening , enlivening , sanctifying , and possessing you , as you will be loath at last to perish , without God pardoning , helping , saving , and delivering you . CHAP. XXIII . Declaring that God is , and the excellency of our interest in God. THe carnall mans estrangement from God , his being without God , ministers matter of excitation to all men to labour 1. for cleare , sure , and invincible evidence of this truth , That God is , and 2. for sure and infallible interest in this God. 1. Labour for cleare evidence , a lively , powerfull , and working perswasion of this in your hearts , that God is , and that he is such a one , as in his word he hath revealed himselfe to be ; this is the pillar and ground of all Religion , Satan labours much to undermine and shake it , and the Atheisme of mans heart is very prone to suspect and doubt it , and mens weake and feeble , lame and halting apprehension of this truth , is one maine cause of the great abundance of Atheisme , and prophanenesse : For the effectuall and invincible perswasion , resolution , and through setling of your hearts therefore in this truth , that God is , looke 1. into the booke of Scripture , and 2. into the booke of Nature . 1. Looke into the booke of the Scripture , and there fasten your eyes , 1. upon the plaine and apparant Testimonies which it gives of God. By the mouth of Job , aske now ( saith he ) the beasts , and they shall teach thee , and the fowles of the aire , and they shall tell thee , or speake to the earth , and it shall teach thee , and the fishes of the Sea shall declare unto thee . Who knoweth not in all these , that the hand of the Lord hath wrought this , in whose hand is the soule of every living thing , and the breath of all mankinde : By the mouth of David , The Heavens ( saith he ) declare the glory of God , and the Firmament sheweth his handy-worke : By the mouth of Paul , God ( saith he ) who in times past suffered all Nations to walke in their owne wayes , neverthelesse he left not himselfe without witnesse , in that he did good , and gave us raine from Heaven , and fruitfull seasons , filling our hearts with food and gladnesse . And againe , As I passed by ( saith he to the men of Athens ) and behold your devotions , I found an Altar with this Inscription , To the unknowne God , whom therefore ye ignorantly worship , him declare I unto you ▪ God that made the world , and all things therein , seeing that he is Lord of Heaven and Earth , dwelleth not in Temples made with hands ; Neither is worshipped with mens hands , seeing he giveth life , and breath , and every thing : And most evidently writing to the Romanes , he saith , That which may be knowne of God is manifest in them , for God hath shewed it unto them , for the invisible things of him from the Creation of the world are clearly seen , being understood by the things that are made , even his eternall power and God-head , so that they are without excuse . 2. Fasten your eyes upon the miraculous and mighty workes recorded in Scripture , as the dividing of the waters of the red Sea , and making the children of Israel to passe through them , the giving of waters out of a stony rocke , the raining of Manna from Heaven , the sending of Quailes in the wildernesse , the restraining of the fire in Nebuchadnezzars furnace , that though it burned , yet it hurt not the three children cast into it ; the shutting of the mouthes of the Lyons , that they hurt not Daniel cast in among them ; the curing of diseases , which no Physitian could heale ; the raising of the dead , which no created power could doe ; the feeding of many thousands with a few loaves and fishes , and many such like , evidently declaring , that there is an Almighty hand doing such great and mighty works . 3. Meditate upon the prophecies and predictions there , receiving their full , and sure , and certaine accomplishment , in many ages after , according as it was foretold , arguing an eternall and All-seeing Spirit by whom they were inspired . 4. Observe the punishments there , miraculously inflicted upon the old world , the Sodomites , the Israelites in the wildernesse , Pharaoh and many others , and you shall reade the Justice of an Almighty God punishing the wickednesse of man. 5. Consider well a way revealed to life and salvation above the capacity of man and Angell : God appearing to the Patriarckes , entring into a Covenant of life and peace with them , sending his Prophets with tydings of a Saviour to come , and at last sending his owne Sonne , conceived by the Holy-Ghost in the wombe of a Virgin , the humane nature assumed into the unity of the second person , Christ God and Man in one Person , a perfect Mediator between God and man , a worke so strange and wonderfull , that the Angels doe admire it , and desire to pry into it , a singular demonstration of Gods infinite and unsearchable wisedome . 6. Observe also the mighty efficacy of this word of God upon the hearts of men , piercing their hearts , dividing between the bones and the marrow , the joynts and the spirit , presents as in a glasse the most close and secret sinnes of man before him , filling them with terrour and amazement , humbling and abasing them below the dust , raising them out of the grave of sinne to a new life , fetching them forth of Satans prison , as the Angell brought Peter out of Herods prison , turning their stony hearts into hearts of flesh , making their leprous soules pure and cleane , as Naamans flesh in Jordan , healing the wounds of their consciences , which no worldly balme could cure , plainly declaring that an holy and Almighty Spirit did both inspire them , and worke by them . 7. Observe in the sacred Scriptures a generation of people so changed by the use of the word from what once they were ; That they are now distinguished from all the world besides , as the living from the dead , as the light from darkenesse , as the Vine from the thorne , and the Lambe from the Wolfe ; men called out of darkenesse into light , men hating their former estates , wayes and works , more then ever they loved them ; Men chusing to live in any misery , rather then in the allowance of the least sinne ; Men contented to be hated of father , mother , and all their friends according to the flesh , that they may please Christ , taking the spoyling of their goods joyfully , reputing the reproach of Christ greater riches then all the treasures of the world ; Men pleasing , contenting , blessing and applauding themselves in the having of Christ , though they have nothing else , willing rather to lye in prison , and dye a thousand deaths , then deny or leave Christ , Now whence is all this , were they borne so● ? no they were once as others are . Is it of themselves ? no , the Leopard cannot change his spots , it is indeed no other but the worke of a holy , gracious , and mighty God , it is his worke which makes men to differ . Had not this generation of men a cleare understanding , and a lively and sweet apprehension of the Majesty , power , beauty , and goodnesse of this God , they would never for his sake endure such reproach , hatred , and trouble from the world . Turne from the booke of the Scripture to the booke of Nature , and here you shall see a Deity shining as the Sun in the Starres , and putting it selfe forth as the root in the branches , and appearing as the Artificer in his workmanship : And thus looke , 1. Vpon the whole universe , the great house of the world , the Earth as the floore , and the Heavens as the roofe and covering , plainly demonstrating the eternall power , wisedome , and Godhead , as the Apostle saith . When we see a great and stately house builded , artificially composed , severall peeces of stone , timber , lime , earth , and other materials skilfully and strongly joyned together , variety of roomes framed for the entertainment of many guests , and other offices belonging to the house , and windowes made in fit and convenient places , to give light thereunto , we all know that some skilfull workman hath been labouring there , the house having no power nor wisedome to raise it selfe ; and thus when we looke upon this great and mighty house of the world , and see it composed of severall creatures , Heavens , Aire , Waters , Earth , &c. variety of roomes fitted for men , Beasts , Birds , Fishes , and all other guests belonging to this house : The Sun , Moone , and Starres set on high , as great lamps and lanthornes to give light thereunto , we cannot but acknowledge that some Almighty and All-wise workman hath been the builder thereof none of these being able to create and set themselves in this orderly manner ; this we must needs acknowledge though we see not the builder : When we see the body and branches of a Tree springing , we know there is a root , though it be hidden in the earth , and we see it not : When we see as that noble Duplesses observes , a river flowing , we presently conclude there is some Spring or Fountaine whence it hath Originall , though we see not the same ; and thus from the Creation , and the things seen , we must of necessity conclude , there is a Deity , though invisible , and not seen , otherwise then as we see the cause in the effect . 2. Looke upon the order of things moving . We discerne many things moving in the world , as Sun , Moone , and Stars in Heaven , the Birds in the aire , Men and Beasts upon the earth , Rivers running , Seas ebbing and flowing ; and every thing that moves must of necessity be moved of some other , by the consideration whereof we are necessarily led to acknowledge a first mover , which is God , giving motion to all , himselfe not moved : When we see the body moving , we know there is a soule within moving it , though we see not the soule : When we see the wheeles of a watch moving , we know there is a spring that sets them all on going . Thus the motion of the creature plainly demonstrates a first mover , though our eyes behold him not , according to the Rule , Secunda moventia non movent , nisi per hoc quod sunt a primo motu . 3. Looke upon the Series and succession of all efficient Causes . We see in sensible things there is an order of efficient causes , yet among all these there neither is , nor can any thing be found which is the cause of it selfe , because so it should be before it selfe , which is impossible : As for instance , the Sonne is begotten of the Father , the Father of the Grandfather , the Grandfather of the great Grandfather , and so upward ; yet amongst men , no man ever was , or can be the begetter of himselfe ; the branch commeth from the Tree , the Tree from the root , the root from the kernell , the kernell gives not being to it selfe , and thus we must of necessity ascend unto , and rest in some first cause , which is God , all second causes working in the vertue of the first cause . 4. Looke upon the Consent and agreement betweene things different and disagreeing betweene themselves : Fire and water are one contrary to another ; one fighting against another , destroying one another , yet these you shall see concurring and agreeing together in the building of the universe , and in the body of man and beast , which plainly shews the wisedome and power of some supreame Commander , making such a sweet harmony betweene disagreeing creatures , as betweene dissonant strings upon a musicall instrument , we acknowledge the art of a skilfull Musitian in the latter , and can we doe lesse then acknowledge an infinite wisedome and power of some supreame commander in the former . 5. Looke upon the degrees of excellency and goodnesse among things : Some are more good and more excellent ; some lesse good , and lesse excellent ; the Sunne hath more light then the Starres ; the Vine is more excellent then the Bramble ; man hath more noble endowments , then the unreasonable creatures ; and whence is this , but as every creature hath more or lesse good communicated to it , as it doth more or lesse approach unto some chiefest good , so that there must be some chiefe and most excellent good communicating freely more or lesse good to every kinde of creature as hee pleaseth . 6. Looke upon the suiting and the fitting of one thing to another : As in a building , when we see one peece of timber fitted to another , we say there hath beene a skilfull Carpenter : When we see a garment made up and suited to every Member of mans body , we instantly conceive some artificiall Tailer hath had the ordering of it , and that neither timber nor cloath did thus sute themselves together : Thus in this great workmanship of the world , observe how light is suited to the eye , the sound unto the ayre , meat to the palate , water to the fishes , the earth to plants , and grasse to beasts , and so of the rest ; and when we see this , how can wee but acknowledge a divine finger thus suiting and fitting one to another . 7. To be short tooke upon the subordination and dependance of one thing upon another , one ministring to another , the Heavens to the Earth , the Earth to the Corne , the Corne to man : Consider also the operation and working even of creatures void of reason for a certaine end , working constantly after the same manner , and accomplishing their ends by due and apt meanes , producing effects above their owne abilities , as the Ant which gathers her meat in Summer for the Winter , they working by a rule which they know not , and ayming at an end which they understand not , declare that a higher understanding directs them ; what also doe many strange and unexpected events and issues of things beyond the wisdome , power and imagination of man argue , but an Almighty hand working and disposing all things at his owne pleasure ; what shall we thinke of the preservation and ministring of provision for so many ages to this great Family of the world , but that there is some most wise , and able governour over this house ; what may we conclude from the preservation and continuance of a Church upon the face of the Earth , against the fury of all Divels , and against the power and malice even of the whole world , but that there is a God that standeth in the burning bush and keepes it , that the fire doth not consume it , a rider that sits upon the flood and restraines it from drowning his Church , a great commander whom the windes and waves obey , one setting bounds to to men and Divels , as to the Sea ; and let these and such like considerations perswade you and strengthen in the beliefe of this , That God is . And be assured that the more your hearts are over-powred , wrought upon and warmed with the study and meditation , and setled in perswasion and beleefe of this truth , That God is an eternall , omnipotent , most wise , holy and omnipresent being , one that is ever present with you . 1. The more humble and abased shall you be in your owne eye , able to say with the Prophet , Woe is me J am undone , I am a man of uncleane lips , for mine eyes have seen the King the Lord of Hoasts . 2. The more ashamed shall you be of your former loosenes , smiting with Ephraim upon your thigh , ashamed and confounded for the reproach of your youth , the more ashamed shall you be of your present uncleannesse abhorring your selfe with Iob below the dust and ashes . 3. The more powerfull shall you be in the suppression of all sinne , in the repelling of every temptation , able to say with Joseph , how shall I doe this evill and sinne against God. 4. The more fervent and reverent shall you be in your hearing , prayer and supplication , standing with Cornelius , as before the Lord in hearing his messenger , and praying like Paul with the understanding and with the spirit . 5. The more diligent and industrious shall you be in Gods service , knowing the terrour of the Lord , running like the Sunne the race which God hath set before you , serving the Lord with feare and trembling , doing the will of God from the heart . 6. The more gracious shall you be in all your speeches , speaking the words of God , and as in the fight of God. 7. The more circumspect shall you be in your carriage , being all the day long in the feare of God , and walking with God as Enoch and Noah did . 8. The more couragious and undaunted shall you be in all difficulties and oppositions made against you , not afraid of the many thousands that set themselves against you , remembring and apprehending as Ezekiah did that God is with you , a present help in trouble for you . 9. The more shall you in a holy manner sleight and undervalue all the glory , dignity , wealth and fulnesse of the world , having with you and within you that God who in your eye and apprehension transcends the world more then the most orient pearle the bafest drosse , the choisest Paradise the most loathsome prison , or the brightest Sunne the rotten glocworme . 10. The more easily , fully , freely , joyfully and permanently shall your hearts and thoughts come off from the creature , from your selfe , and from every thing here below , as the eye comes gladly from the candle to the Sun upon the appearing and apprehension of the same ; as the Bride comes gladly from her owne people , and her fathers house , to her most honourable , amiable and lovely Bridegroome ; or as the Prodigall came readily from the Swine , and the huskes to his Fathers house , where he apprehended fulnesse of bread . 11. The more patient shall you be in all trouble , apprehending God as a Father in love chastising you , as a Physician launcing you , and as a Refiner purging you , you shall say with old Eli , It is the Lord , let him doe what seemeth him good . 12. The more content shall you be in every condition , contentedly able with Job to receive the evill of affliction as well as the good of peace at the hands of the Lord the apprehension of Gods presence with you shall satisfie and quiet you , when every other thing is taken from you , the apprehension of this shall powerfully and sweetly dispose you to quiet your selfe in the will of God , humbly and readily to submit your selfe to the hand of God , thankfully to take that portion which God giveth you , assuring your selfe it is that which God in his wisedome seeth best for you : Thrice blessed is that person who hath this apprehension of God still ruling and affecting him , setledly dwelling and working within him ; there is nothing more availeable to keep the soule of man in a holy frame and disposition then the sence and feeling of Gods ever being present with him . Secondly , this should also move man to labour for infallible and sure interest in God. It is the misery of man to be without God , the happinesse of man to have God for his God , to be able to say with Thomas , My God and my Lord , and in all estates to cry with David , O Lord thou art my refuge , and my portion in the land of the living . It is mans having of God that makes the meditation of God sweet and comfortable to man. What doth the shining of the Sunne advantage man if his eye receive not the light thereof ? What doth plenty of water in the well benefit the thirsty , if he neither draw nor drinke of it ? What did fulnesse of bread in his Fathers house profit the prodigall sonne living among the swine , and ready to starve with lacke of broad ? What doth it availe the soule that God is an eternall , an Almighty , an Al-seeing , an alsufficient God , if he live like the swine , and feed upon the huskes of the world , and come not unto God , have no interest in God , no taste , no sence , no feeling of the goodnesse of this God , he must starve , dye , perish , and be damned without God : The charge therefore given to the children in Salomon concerning wisedome , let me give to you concerning God , Get God , get the Lord , forget him not , neither decline from the words of his mouth , forsake him not , and he shall preserve thee , love him and he shall keep thee , God is the principall thing , therfore got God , and withall thy getting get the Lord. The gaine of all is losse without God , the losse of all is gaine with God ; have all the power of the world without God thou art weake ; have all the wealth of the earth without God thou art poore ; have all the learning , art and policye of men and Devils without God , thou art foolish , blinde and ignorant ; have all the honours of Nobles , Kings and Emperours without God , thou art base ; have all the beauty of the comeliest creatures without God , thou art ugly , loathsome and monstrous ; have all worldly and fleshly joyes and pleasures without God , thy soule is in a condition of torments ; have all the liberties , immunities , and prerogatives of the freest Cities , States and Kingdomes , yet without God , thou art in the most dishonourable , slavish and basest bondage ; have God , and though thou hast nothing else , thou hast the strongest rocke to support thee , the brightest Sun to guide thee , the noblest crowne to honour thee , the choisest pearle to enrich thee , the fullest fountaine to fill thee , the sweetest Paradise to solace and delight thee , even God himself to be all in all , in stead of all , and ten thousand times more then all for ever unto thee . * ⁎ * FINIS . A Table of the chiefe things contained in this Treatise , on Psal . 118. v , 26. CHAP. I. AN Illustration of Christs comming and entertainment , and opening the words , Pag. 1. Note 1. Christ comming proves most ioyfull to them that savingly receive and entertaine him , p. 4. Note 2. Man hath greatest cause of all creatures to reioyce in , and for the comming of Christ Jesus , ibid. Note 3. Whosoever truly reioyceth in Christ , doth also wish well to the Cause and Kingdome of Christ , p. 5. Note 4. The Lord Jesus ought to be the prime and compleate Obiect of mans ioyfulnesse , ib. Note 5. Blessed is that person that knoweth the way and manner of Christs spirituall and gracious comming , p. 6. CHAP. II. Declaring the ioyfull receiving of Christ , p. 6. Doct. Christ comming in his Gospell and spirituall Kingdome ought to be received with much thanksgiving and reioycing , ib. 5. Grounds hereof , p. 9. 1. Cleare and comfortable Revelation of God in Christ . 2. Spirituall Liberty by Christs comming . 3. Heavenly Victory . 4. Spirituall peace . 5. Soule-refreshing Communion with God , obtained by Christs comming , p. 9 , 10 , 11 , 12 , 13 , 14. CHAP. III. Relating their miserable Condition to whom Christ is unwelcome , p. 15. 5. Grounds of Christs unwelcomnesse . 1. Ignorance . 2 Earthly mindednesse . 3. Vnsensiblenesse . 4. Contrariety to Christ . 5. Infidelity , p. 18 , 19 , 20. CHAP. IV. Perswading to a ioyfull entertainment of Christ , p. 22. Manner how Christ must be entertained . 1. Spiritually . 2. Speedily . 3. Cordially . 4 Cheerfully . 5. Humbly . 6. Chiefly . 7. Fully . 8. perpetually , p. 24 , 25 , 26 , 27 , 28 , 29 , 30. CHAP. V. Prescribing meanes disposing and inabling man to receive Christ ioyfully , p. 31. The meanes . 1. Full deposition of what is contrary to Christ , as sin , the world , our selfe . 2. Holy preparation to heare Christ in the Gospell . 3. Gracious interest in Christ . 4. Cleare discernement of Christs worth . 5. Holy making use of Christ in the Gospell . 6. Heavenly sence and experience of Christs worke upon our soules , p. 34 to 39. CHAP. VI. Inducements to a ioyfull entertainment of Christ , p. 39 6. Inducements . 1. The Condition of the Creature without Christ being empty , uncomfortable , inthralling , and polluting . 2. A through view of mans estate without Christ . 3. The terrible apprehension of God without Christ . 4. Frustration of all Gods Ordinances Christ not entertained 5. Excellency and utility of Christ received ; giving life , light , health , honour , riches , prosperity , sweetnesse , comfort , satisfaction , and abiding substance . 6. Fastening thoughts on brevity of life , p. 39. to 51. CHAP. VII . Manifestations of Christs welcome , p. 52. Christs welcome manifested . 1. By opening the heart to him . 2. By garnishing the heart for him . 3. By offering our selves to Christ . 4. By exalting Christ . 5. By faith and love to Christ , conformity with Christ , and acquiescence in Christ , p. 52 , 53. Want of ioyfull receiving of Christ , shewes want 1. of knowledge . 2. Of Love. 3. Of Faith. 4. Of prizing Christ . 5. Of relishing Christ , p. 54 , 55 , 56. Joy in Christs comming perswaded , p. 57. CHAP. VIII . The necessity and excellency of advancing Christs Gospel and Kingdome is demonstrated , p. 58. Doct. It is the duty of all people , unfainedly to desire , and earnestly to endeavour the welfare , promotion , and advancement of Christ , his spirituall Kingdome and Gospell , ib. 5. Grounds hereof . 1. The Covenant between Man and Christ . 2. The Relation● 3. Christs interest in Man. 4. The Subversion of Satan . 5. The glory and crowne of the Church , p. 62 , 63 , 64 , 65 , 66 , 67. CHAP. IX . The impiety of three sorts of men is opened , p. 68. 1. Non re●arders of the welfare of the Gospell . 2. Opposers of the Gospell . 3. Grievers at the prosperity of the Gospell , p. 68 , 69 , 70. Grounds of not regarding the welfare of the Gospell , p. 69. Grounds of opposing the Gospell , p. 70 , 71. CHAP. X. The setting up of Christs Kingdome and Gospell is perswaded , p. 72. Parties by whom Christs Kingdome and Gospell is to be exalted , Magistrates , Ministers , Masters of families , private persons , p. 73 , 74. Inducements to the exaltation of Christs Kingdome and Gospell . 1. The honour of a Christian . 2. Love to Christ . 3. The perill of not endeavouring the welfare of Christs Gospel . 4 Christs withholding of nothing which makes for the exaltation of man. 5. The blessing which attends the exaltation of the Gospell . CHAP. XI . Proposing meanes to frame and worke the heart of man to advance Christ and his Gospell , p. 79. 4. Meanes hereof . 1. Distaste of sin . 2. Holy feare . 3. Sence of the necessity of Christ . 4. Inabling and raising the heart to a spirituall temper , p. 80 , 81 , 82 , 83. CHAP. XII . Christs being furnished with authority and ability to minister salvation is handled , p. 84. Doct. Christ is furnished with authority and all divine abilities to minister all peace and salvation to Gods servants , p. 85. 4. Grounds hereof . 1. Christs power . 2. Christs exaltation above all . 3. Christs repletion of all . 4. Christs proposing his Fathers glory , p. 88 , 89 , 90. CHAP. XIII . The dispensation of salvation by Christ is shewed , p. 91. 4. Evils of leaving Christ , and betaking our selves to humane traditions . 1. A derogation from Christs authority . 2. Self-exaltation and Presumption . 3. Disparagement of Christs wisedome . 4. Perill of the soule , p. 93. 94. Christs authority and ability presseth to 4. Duties . 1 Subiection . 2. Dependence . 3. Love. 4. Acquiescence in Christ , p. 95 , 96 , 97 , 98. CHAP. XIV . Gods dispensing of blessings by his Ministers is fully evidenced , p. 99. Note . Holy and saithfull Ministers are the instrumentall Causes of great blessings to Gods Church and servants , p. 99. Note . It must be the care of Ministers so to demeane themselves in their function that they prove a blessing , to the people , p 100. Note . The labours of Gods Ministers prove a blessing onely to such people as rejoyce in , and endeavour the advancement of the Gospell , ib. Doct. God by his holy and faithfull Ministers dispenseth very great , sweet , and heavenly blessings to his Church and servants , ib. 3. Grounds hereof . 1. Gods communication of Christ to the soules of men by the labours of his Ministers . 2. The evils from which God delivers man by the labours of his Ministers . 3. The blessed estate whereinto God puts man by the Labours of his Ministers , p. 104. 6. Communications of Christ by the Labours of Gods Ministers . 1. The Knowledge of Christ . 2. The Faith of Christ . 3. The Life of Christ. 4. The Love of Christ . 5. The Peace of Christ . 6. The whole treasury of Christ , p. 104 , 105. Deliverance from 5. evils dispensed by Gods Ministers . 1. From spirituall death . 2. From blindnesse . 3. From bondage . 4. From uncleannesse . 5. From soule-tortures , p. 106. Man put into a condition of 6. Excellencies by the industry of Gods Ministers . 1. Of Wisedome . 2. Of Sanctification , 3. Of Freedome . 4. Of Exaltation . 5. Of Satisfaction . 6. Of Duration , p. 107 , 108. CHAP. XV. Opening mans unhappines not enioying Gods Ministers , p. 109. Mans estate without the Gospell an estate 1. Of Death 2. Of Darknesse . 3. Of Servitude . 4 Of Emptinesse . 5. Of Vncleannesse . 6. Of Sorrowes , p. 110 , 111. The folly of Estrangement from the Gospell , with the grounds and evils of it , p. 112. Cure of Non-estrangement from the Gospell urged . Evils of Estrangement opened , p. 113 , 114 , 113. Gospell not to be ●leighted , worthy of full and honourable embracement , p. 115. A TABLE of the chiefe things contained in this Treatise on Galathians , CHAPTER 2. VERSE 20. CHAP. I. Illustrating the state of man by Sin and by Christ , and opening the scope of the Apostle , p. 117 , 118. Christ mans comforter , helper , happinesse , and the Author of mans welfare , p. 119 , 120. Note . Such alone as are truly sanctified and gracious p●ople , are the compleate and proper Subject of that life which is heavenly and spirituall , p. 121. Note . All life is as no life , yea as a very death in comparison of a holy and gracious life , ib. CHAP. II. Declaring the holy mans prostration of himselfe and all that he hath under Christ , p. 122. Doct. 1. He who lives the life of grace and true holinesse doth wholly deny himselfe , his owne counsels and affections , and altogether prostrates himselfe and all that is his under Christ Jesus , p. 123. CHAP. III. Laying downe the grounds of Self-deny all , and putting all under the feet of Christ , p. 125. 6. Grounds hereof . 1. The carnality , vanity , and basenesse which a man sees and feeles in his owne flesh , affections , ends and counsels . 2. The holy inclination of a gracious heart unto Christ . 3. The vanity and nothingnesse which a gracious man sees in himselfe , and in all things without Christ . 4. The holy , powerfull , and universall reigne of Christ in a gracious soule . 5. The holy and fervent desire of a gracious soule to exalt and set up Christ . 6. A gracious soules acquiescence and contentation in and with the approbation of Christ , p. 126 , 127 , 128 , 129 , 131. CHAP. IV. Discovering the danger of the want of Self-denyall , p. 132. 5. Sorts of Non-denyers of themselves . 1. Self-Wise . 2. Self-willed . 3. Self-lusted . 4 Worldly minded . 5. Voluptuously and ambitiously affected , and superstitiously devoted , p. 133 , 134. CHAP. V. Proposing the grounds or causes of mens backwardnesse in denying themselves , and putting all under Christ , p. 135. 7. Grounds hereof . 1. Self-prizing . 2. Overswaying lusts . 3. Inordinate disposition towards the creature . 4. Over-prizing of man. 5. Carnall judging and mistaking of Christ . 6. Corrupt framing and devising of false Christs , and false wayes to life . 7. Ignorance of the nature and sweetnesse of Christs yoake , p. 136 , 137 , 138 , 139. CHAP. VI. Relating certaine very great evils and inconveniences arising from the want of Self-denyall , p. 142. 9. Evils issuing hence . 1. Vncapablenesse of Christ . 2. Alienation from the benefits and comforts of Christ . 3. Vanity , emptinesse and hollownesse of profession . 4. Subiection and abasement under the creature . 5. Annihilation of the fruit and benefit of Christs death . 6. Deprivation of the heavenly fruit and soule-refreshing comforts of Gods Ordinances . 7. Great and manifold losses attending the want of Self-denyall , and Subiection under Christ . 8. Apostacy from Christ . 9. Christs denyall and relaction of such as will not deny themselves for him and his sake , p. 14● , 143 , 144 , 145. CHAP. VII . Perswading man to worke his heart to a full and through Self-denyall , p. 147. Qualifications of Self-denyall . 1 Spirituall . 2. Voluntary . 3. Vniversall . 4. Continuall , p. 148. Subiection unto Christ accompanies Self-denyall , p. 149. Qualifications of Subiection . 1. Holy. 2. Cordiall . 3. Full. 4. Perpetuall , p. 149. 7. Inducements to Self-denyall . 1. Christs interest in a Christian . 2. The relation between Christ and Christians . 3. Gods subiecting and putting all things under Christ . 4. The abuse of all things which are not made subiect and serviceable unto Christ . 5. Sweet and heavenly comforts arising from Self-denyall to the soule . 6. The mitigation and sweetning of all disasters . 8. The Contentation which Self-denyall ministers with the least earthly portion , p. 150 , 151 , 152. CHAP. VIII . Propounding certaine cleare and apparant characters of true and Christian Self-denyall , p 153. 5. Marks or characters hereof . 1. Captivation of Self-reason . 2. Cessation from Mans owne Selfe . 3. Full and free application of Mans Selfe to Christ . 4. Humble and hearty ascribing of all Mans good to God. 5. A low prizing and Christian undervaluing of Mans Selfe , and all things else in comparison of Christ , p. 150. CHAP. IX . Setting down other marks and characters of Christian Self-denyal , p. 161. 5. Other marks . 1. Voluntary and cheerfull desertion and leaving off all for Christ . 2. Mans pleasing and delighting himselfe in Christ under the Crosse . 3. The prizing of Christs Crosse above the worlds Crowne . 4. Man making it his greatest honour to honour Christ . 5. A heart sincere , humble , pious , plaine , grieving at evill , and reioycing in good , p. 162 , 163 , 164 , 165 , 166 , 167. CHAP. X. Detecting divers deceits in and about the worke of Self-denyall , p. 170. Man is apt to deceive himselfe in this worke of Self-denyall 8. wayes , by denying himselfe . 1. Superstitiously . 2. Covetously . 3. Partially . 4. Constrainedly . 5. Hypocritically . 6. Sinisterly and politickely . 7. Vaine-gloriously . 8. Temporarily , p. 171 , 172 , 173 , 174 , 175. CHAP. XI . Shewing how a Christian may comfort himselfe in this worke of Self-denyall against remaining and rebelling lusts , p. 176. 1. By the troublesomnesse of them to his soule . 2. By the godly griefe of his heart for them . 3. By his holy and constant contestation against them . 4. By his being humbled for the want of humility . 5. By his frequent and fervent prayer to be purged and emptied of all pride and self-love , p. 178 , 179. CHAP. XII . Laying open the shamefull and dangerous evill of Self-seeking , p. 180. Self-seeking a root of 12. bitter branches , being 1. Insatiable . 2. Hypocriticall . 3. Polluting . 4. Alienating . 5. Full of unlawfull meanes . 6. Vnthankefull and discontented , p. 44 , 45 , 46 , 47 , 48 , 49 , 50 , 181 , 182 , 184 , 185 , 188 , 189. CHAP. XIII . Repeating other evils of Self-seeking , p. 191. Self-seeking is 7. Attentive to evill counsell . 8. Servile and abasing . 9. Idolatrous . 10. Self-loosing 11. Vndervaluing holy things , and 12. the cursed mother of many unhappy children , as 1. Imbondagement . 2. Enmity . 3. Cruelty . 4. Causelesse Jealousie . 5. Soule-torturing griefe . 6. Vnsuccessefulnesse , and 7. Loosing the comfort of present havings , p. 192 , 193 , 194 , 197 , 198 , 199 , 200 , 201. Self-seeking how to be handled , p. 201. CHAP. XIV . Mentioning the danger of Self-admiration , p. 202. 6. Evils of Self-admiration . 1. Self-ignorance . 2. Non-apprehensivenesse of the perfections of God , and beauties of Christ . 3. Ingratitude and Sacriledge . 4. Vncapablenesse of Christ . 5. Alienation from God 6. Shame and confusion . Cure of Self-admiration prescribed , p. 203 , 204 , 205. 206. CHAP. XV. Handling the danger of Self-exaltation , p. 207. 9. Evils of Self-exaltation , being 1. The root of many fowle impieties . 2. The Patron and protector of all other vices . 3. The most invincible of all vices . 4. The corrupter and destroyer of all other gifts . 5. Keeping the soule barren . 6. Abusing God. 7. Self-deceiving . 8. Shamefully abasing man. 9. Alienating from Heaven , p. 208 , 209 , 210 , 211 , 212 , 213. 214 , 215. CHAP. XVI . Opening the grounds of mans pronenesse to exalt himselfe , and backwardnesse to exalt and set up Christ , p. 215. 5. Grounds hereof . 1. Mans ignorance of his owne corrupt and base estate . 2. Mans inconsideratenesse of his receivings . 3. Forgetfulnesse of mans place and station . 4 Misprision of the true glory of man. 5. Vnsensiblenesse of the unhappy fruits of Self-exaltation , p , 215 , 218. Self-exaltation cured by 7. considerations . 1. God makes the difference . 2. Not the having , but the well using of the gift is the honour of the receiver . 3. Gifts puffing up , prove a curse . 4. Mans tenure is a tenancy at will. 5. The glory and fulnesse of man is Christ . 6. The issue of all is not so much dependent upon the excellency of mans abilities , as upon the all-disposing hand of God. 7. Sudden and unexpected changes , may and often doe come , p. 219 , 220. CHAP. XVII . Rehearsing the prerogatives and priviledges of Self-denyall , and their happinesse who deny themselves , p. 221. 7. Prerogatives of Self-denyall . 1. Full and comfortable fruition of Christ . 2. Invinciblenesse in assaults . 3. Endearement of man to God. 4. Exaltation of man. 5. Sweet and blessed freedome . 6. Peaceablenesse . 7. Fruitfulnesse in all graces , p. 222 , 223 , 224 , 225. CHAP. XVIII . Manifesting mans having of spirituall life not of himselfe but of Christ , p. 228. Doct. It is plaine and manifest to the experience of Gods children , that they have not the life of grace and holinesse from themselves but from Christ Jesus , p. 230. Grounds hereof , ib. Such as have no experience of new life are no children of God , p. 231. CHAP. XIX . Demonstrating Christs being the Authour of spirituall life , p. 232. Doct. Christ is the Authour of spirituall life to all Gods children , ib. 6 Grounds hereof , 1. Mans Alienation from the life of grace . 2. Christs Ordination to minister life . 3. The insufficiency of any created power to give life . 4. The excellency of spirituall life . 5. he Medium of spirituall life . 6. The opposition made against the working of spirituall life , p. 233 , 234 , 236. CHAP. XX. Declaring mans inability to quicken himselfe , perswading to come to Christ , shewing the unworthinesse of his services without Christ , p. 239. Mans inability to quicken himselfe made apparant . 1. By having no principle of grace . 2. By his utter blindnesse . 3. By his declination of the meanes of grace . 4. By his enmity against the ministery , 5. By the sweetnesse of sin to his palate . 6. By his dishonourable opinion of holinesse , p. 149. Men without Christ dead men . For 1. Blindnesse . 2. Vnsensiblenesse . 3. Weakenesse . 4. Separation from Christ . 6. Growing worse and worse , p. 242. Mans best works without dead works . 1. Proceeding from a corrupt principle . 2. Morall and not spirituall , formall and not powerfull . 3. Cold , 4 Tending to base ends , p. 242 , 243. The praise of spirituall life due to Christ , p. 244. CHAP. XXI . Shewing that Christ liveth in all Gods children , p. 246. Doct. Christ lives in Gods children by his holy and powerfull work of Sanctification , p. 247. 5. Grounds hereof declaring Christs living in Gods children , 1. By way of Originall , 2. By way of Coniunction . 3. By way of Influence . 4. By way of Gubernation . 5. By way of preservation , p. 248 , 249 , 250 , 251. CHAP. XXII . Describing what is the living of Christ in Gods children , with the manner of it , p 252. The manner of Christs beginning to live in man , is 1. By awakening man. 2. By humbling man. 3. By making man restlesse untill he is translated out of his corrupt estate . 4. By the Revelation of himselfe in man. 5. By working a gracious change in man , p. 253 , 254 , 255 , 256. CHAP. XXIII . Manifesting the noblenesse of a Christian life above all other lives , p. 258. The honourablenesse of Christian life evidenced , 1. By the originall . 2. By the nature . 3. By the rarity . 4. By the pleasantnesse of it . 5. By the dignity to which it exalteth . 6. By the lownesse of mans estate without it . 7. By mans honourable walking in whom Christ liveth . 8. By the terme to which a Christian liveth , ib. Living to God , what , 259 , 260 , 261 , 262. CHAP. XXIV . Causes obscuring the honourable life of a Christian are laid downe , p. 164 , 165. 7. Causes hereof . 1. Secrecy of spirituall life . 2. Ignorance of carnall men . 3. Reproach . 4. Remaining corruption . 5. Misiudging . 6. Base outside . 7. Afflictions , p 266 , 267. CHAP. XXV . Proving the life of a Christian to be a cheerfull life , p. 269. In the life of a true Christian there is a 7. fold ioy , the ioy 1. Of Life . 2. Of Light. 3. Of Liberty . 4. Of Victory . 5. Of Regeneration and Son-ship . 6. Of Riches . 7. Of Peace , p. 270 , 271. 8. causes or grounds of Sorrow in Gods children . 1. Remaining corruption . 2. Particular aberrations . 3. Satans assaults . 4. Impiety of others . 5. Foresight of future calamities . 6. Sence of Churches miseries , p. 272 , 273 , 275. CHAP. XXVI . Christs living in man characterized , p. 276. 10. Characters of Christs living in man. 1. Purity of conversation . 2. Mans invinciblenesse . 3. Preservation from sinne and the world . 4. Expulsion of what is contrary to Christ . 5. Embracement of what suites with Christ . 6. Thriving by the Ordinances . 7. The sweet rellish of Christ to the soule . 8. Heavenly heate . 9. High prizing of Christ . 10. Care to keep Christ , p. 276 , 278 , 279 , 280 , 281. Exhorting to discerne Christ living in us , p. 284. Latitudes of Christs living in man , p. 285. All things vaine and uncomfortable not discerning Christ living in them , p. 123. A Table of the chiefe things contained in the Treatise on the second of the Ephesians , VER . 12. CHAP. 1. SHewing mans Alienation from Christ , misery without Christ , and opening the Scope of the words , p. 191. Note . The time and season of mans being without the Gospell , and under the power of his corruption , is of all times and seasons the most unhappy and miserable , p. 294. Note . All men abiding under the power of their corruption are without exception miserable , p. 294. Doct. 1. All men in their naturall And corrupt condition are altogether strangers to Christ Jesus , p. 295. Mans Alienation from Christ illustrated , p. 294. CHAP. II. Laying downe 4. grounds of carnall mans Alienation from Christ , p. 297. 1. Plenary Subiection under sinne . 2. Mans uncapablenesse of Christ . 3. The Worlds full possession of carnall man. 4. Carnall mans repugnancy against Christ , p. 298 , 299 , 300. CHAP. III. Setting open the dolefulnesse and danger of mans estate without Christ , p. 302. Man without Christ is without Life , without Light , without grace , without liberty , without acceptation with God , without spirituall beauty , without honour , without peace , without protection , supportation , remission , blessing , and salvation , p. 303 , 304. to 311. CHAP. IV. Declaring mans great cause of humiliation for being without Christ , and also discovering the cause of mans undervaluing Christ , p. 312. Latitudes of carnall mans being without Christ , p. 313. to 320. Grounds of disesteeming Christ , want of knowledge , no taste of Christ , no love to Christ , no pleasure in Christ , no longings after Christ , ib. CHAP. V. Opening the folly of man in restraining his sinne , and contenting himselfe without Christ , p. 321. 5. characters of mans being without Christ . 1. His being without the spirit and grace of Christ , p. 322. 2. His Subiection under any lust , p. 323. 3. His confinement of himselfe within himselfe , p. 324 , 4. By a fourefold fulnesse , 1. Self-fulnesse , 2. Fulnesse of sin . 3. Fulnesse of man. 4. Fulnesse of the world . 5. Mans spirituall emptinesse of Christ , as of the life , knowledge , power , liberty and love which Christ dispenseth , 326 , 327 , 328 , 332 , 333. CHAP. VI. Exhorting to come out of our naturall and corrupt estate , p. 337. Evils of mars corrupt estate , barrennesse , exilement from God , enmity against God , slavery to Satan , the world and corruption , curses and woes , p. 339. Meanes of freedome from this corrupt estate , attendance on the word , godly sorrow for sin , frequent and serious view of the evill of this corrupt estate , and addressement to Christ by faithfull and fervent prayer , p. 341. CHAP. VII . Perswading to thanksgiving for deliverance out of our naturall and corrupt estate , p. 344. Deliverance from the state of corruption is the choisest of all deliverances , being a deliverance of the greatest cost , arguing the sweetest and surest love , freeing from the greatest evils , and restoring to the choisest happinesse , p. 346. CHAP. VIII . Shewing how all Gods people are but one , p 348. Doct. All Gods faithfull are a spirituall and mysticall Common-wealth , p. 348. Gods Church a mysticall Common-wealth in 7. respects . In respect of multitude . In respect of obligation . In respect of subjection . In respect of common interest . In respect of constitution and composition , In respect of separation and distinction , and in respect of unity , p. 349. CHAP. IX . Perswading Subjection under one head , Submission to one Law , and unity between our selves , p. 352. Qualifications of Subjection , spirituall , cordiall , voluntary , universall and constant , p. 352. The word of God a sure , a perfect , a profitable word , ib. Mixing of humane inventions with Gods word and worship perillous , ib. Vnity in iudgement , in affection , in Religion , and in opposing sin and Satans Kingdome , ib. CHAP. X. Pressing the seeking of the welfare of Christs Church , p. 358. Inducements to seeke the welfare of Christs Church , Gods iniunction , relation , fellow-feeling , attendant blessing , dependance of ours upon the Churches welfare , our subiection to changes , and the acceptablenesse of this worke with God , ib. CHAP. XI . Treating of carnall mans alienation from Christs Church , p. 360. Doct. 3. All prophane and carnall persons are aliens to the true Church of Christ , and all the spirituall priviledges thereof , p. 50 , 51. Communion with carnall men to be shunned , p. 361. Carnall men aliens to Gods children , having neither the same parent , the same head nor the same gracious qualities , ib. CHAP. XII . Laying downe the grounds of carnall mans alienation from the true Church of Christ , p. 161. 5. Grounds hereof . 1. Alienation from the head of the Church . 2. Want of the seed of the Church . 3. Privation of the qualities of the Church . 4. Exclusion from the covenant of the Church . 5. Estrangement from the life , light , faith , liberty , wedlocke , and receivings of the Church , p. 364 , 365 , 366. CHAP. XIII . Discoursing of the unhappy condition and impossibility of their salvation who are strangers to the true Church , p. 369. He that is a stranger to the true Church , is a stranger 1. To Christ . 2. To the promise of grace . 3. To the love of Christ . 4. To the presence of Christ. 5. To the communication of Christ , and 6. To the protection of Christ , p. 370. A stranger to the Church , a stranger to salvation , being without God , without Christ , and without regeneration , p. 371. CHAP. XIV . Discovering the vanity of carnall mans applauding and pleasing himselfe with being borne within the Church , and exhorting to sanctification , p. 372. Man living within the Church in prophanenesse is 1. An unbeleever . 2. A very hypocrite . 3 A defiler of things sacred . 4. A scandall to the Church . 5. Lyable to the severest condemnation , p. 374. Comfortable fruits of holinesse , ib. CHAP. XV. Handling corrupt and carnall mans estrangement from the covenant of grace , p. 376. Doct. 4. All corrupt and carnall persons are strangers to Gods covenant of Grace and salvation by Christ , ib. 6. Grounds of carnall mans alienation from the covenant of Grace . 1 , Ignorance . 2. Alienation from Christ . 3. Enmity against God. 4. Agreement with sin , 5. Absence of the Spirit . 6. Want of faith and obedience , p. 377. CHAP. XVI . Displaying the misery and uncomfortablenesse of mans estate without the covenant , p. ●85 . Man without the covenant is 1. A stranger to Christ . 2. Empty of heavenly gifts . 3. Without Gods gracious protection . 4. Without spirituall title to any good thing . 5. Without the blessing of God , and 6. Without peace . CHAP. XVII . Proposing certaine marks and characters of mans being within the covenant , p. 388. Mans boing in the covenant evidenced . 1. By Gods being all in all unto man. 2. By mans full application of himselfe to God. 3. By mans participation of the benefits comprised under the covenant , as 1. The donation of the Spirit . 2. Communion with the Saints . 3 Regeneration . 4. Spirituall Liberty . 5. Perseverance , p. 389. Exhortation to get interest in the covenant , p. 394. Meanes interesting in the covenant . 1. Forsaking of sin . 2. Forsaking of our selves . 3. Relinquishment of the world . 4 Reiection of intimate communion with carnall people . 5. Attendance on the Word . 6. Ready and full receiving of Christ , p. 395. CHAP. XVIII . Declaring the misery of naturall Man without hope , p. 399. Doct. Corrupt and carnall man hath no true and assured hope of salvation , p 400. Grounds hereof . 1. His uncapablenesse of Christian Hope . 2. His want of the instrumentall cause of Hope . 3. His alienation from the pillars of Hope . 4. His estrangement from the way to salvation , p. 400 , 401 , 402. CHAP. XIX . Shewing the false props upon which carnall men build their hopes , p. 403. 1. Superstitious observations . 2. A formall profession . 3. Elymosina●y duties . 4. Not being so bad as others . 5. The mercies of God and merits of Christ . 6. Humiliation and Repentance . 7. Their reformations 8. Their duties , p. 404 , 405 , 406 , 407 , 408 , 409. CHAP. XX. Shewing how a man may discerne the soundnesse of his hope , p. 411. 1. By preparation to Christ . 2. By a constant study and practise of holinesse . 3. By a holy patience towards God. 4. By a delight in God and Christ . 5 By a holy security . 6 By thinking lowly of our selves , and highly of Christ , p. 411 , 412 , 413 , 414. CHAP. XXI . Declaring mans estrangement from God. p. 415. Doct. Man in his carnall estate is altogether estranged from God , p. 416. Grounds hereof . 1. His opposition and contrariety to God. 2. His estrangement from the life of God. 3. His estrangement from the knowledge of God. 4. His estrangement from the love of God. 5. His estrangement from the spirituall ministrations of God. 6. His estrangement from Christ . 7. His estrangement from the remembrance of God , p. 417 , 418 , 419 , 420 , 421 , 422. CHAP. XXII . Opening the Atheisme of man , and the hainousnesse thereof , p. 423. Atheists in opinion , ib. Atheists in practise , p. 424. Atheisme in practise demonstrated . 1. By Loose living . 2. Secret sinning . 3. Fearlesnesse of judgements . 4. Seldome and cold praying . 5. Sleighting of divine knowledge , p. 424 425. Evils of being without God. 1. Full of Satan . 2. Full of World. 3. Full of sin . 4. Full of curses . 5. Naked of all true good , p. 427 , 428 , 429. CHAP. XXIII . Declaring the God-head . 1. By Scripture . 2. By the booke of nature , p. 431 , 432 , 433 , 434 , 435 , 436. Benefits of perswasion that God is , 437 , 438 , 439. Excellency of interest in God , p. 439 , 440. FINIS . Errata in the first Treatise . For imply read imploy , pag 2 line 20. for grace r peace , p 8 l 16. for love , r. live , p 17. marg . for ministry , r. Ministers p. 23 l. 17 for repairing r. preparing p. 26. l. 4. del . of p. 28. l. 30 between object and the insert of p. 33. l. 13 for man , r in all , p 34 l 4 for things r. springs , p 4● . 31 . for their r. the p 42 l. 1. the , r ye , p 42. l. 33. for Redeemer , r redeemed p 65. l. 18. for ex●tion , r. ex●anition , p. 7● l. 1. for reasoning . r raising , p 83. in the superscription p. 94 at the end of line 17 insert wisedome for every r. very , p 100. l 15 for the work saith ▪ r they work faith , p 105. l. 1. for without , r with ▪ p 1●1 l. ● for blessings , r. tossings , p. 111 l 10. for where , r. when , p 112. l 32. for conveyed , r conveyeth p. 115 l 10 for head , r bread , p. 115 l 13. Errata in the second Treatise . For love , r leave . p 125 l. 13. for presence , r present p. 136. l 16. for its , r it p 138 l 1. for overpiercing , r. overprizing , p. 138 l. 27. for us ▪ r them , p. 147. l. 20. for donei , r. donee , p. 149 l. 3● . for here , r not . p. 150. l. 13. for Israel , r. Egypt , p. 159 l. 6 for obscuring , r off-skouring , p 160 l. 28. for cause , r effect , p. 196 l. 15. for that , r. thus p. 250 l. 32. Notes, typically marginal, from the original text Notes for div A85737-e300 Rom. 8. ●● . Iugulari me jube , quia non salutis beneficio , nec mortis supplicio adduci possum , ut aut Caesaris miles esse desinam , aut tu u esse incipiam . Bruson . lx . c. 1. * Aut totum mecu● tene , aut totum omitte . Greg. Nazien . * Is proditor est veritatis qui aut non libere pronunciat , aut non sufficienter eam defendit . Chrysost . * Aristot●l●s de mediis . Jud. 5.23 . Rev. 3.16 . * Paedaretus . ● Cro. 32.7 , 8. * Isa 10.6 . Jer. 14.3 . Jud. 9. Jer. 17.5 , 6. Psa 2.9 . Mat. 21. 2 Cro. 19 2. Job 9.4 . Isa . 54 17. Isa . 40.15 . Is . 41.11 , 12 , 13 1 Sam. 2.9 . Ps . 48.2 , 3 , 4. Hest 9 2. Josh . 5.1 . Notes for div A85737-e2860 a Mat 21. Scope of the words . Note . Analysis . 1. Agens . Note . 2. Actus . 3. Modas . Note . 4 Movens . Note . 5. Motus . b Terminus à quo . Doct. b 1 Sam. 6 c Z●ch . 9.9 . d Isa . 12.1 . Ver . 3. e Isa . 9.2 . f Luk. 10 11. g Luk. 19.37 h Act. 13.47 , 48. Aug. Gauleat sanctus quoni● recipietremunerationem , gau deat peccator , quoniam invitatur ad veniā , gaudeat , &c. i Luk. 16.6 . Gaudium piorū tu ipse es , & ipsa est beata vita gaudere de te propter te , ipsa est , & non altera . Aug. 5. Grounds hereof 1. Revelation of God. k Rom. 1.19.20 l Psal . 76.1 . m Mat. 11.27 n 2 Cor. 4.6 . o Prov. 6 10. 2. Spirituall liberty . o Jo● . 8 , 32 , 36. p Mat. 4.16 . Io● 1● . 44 . q Ioh. 5.25 . 1 Sam. 17. 2 Cor 10 4. Luk. 10. 2 Kin ● . r Iob. 17.17 . s Isa . 49.8 . t Act. 8.7 , 8. 3. Heavenly victory . u Iosh . 6.20 . ● Sam. 5.4 . x Eph. 6.17 . y Isa . 49.2 . z Rev. 6.1 . a Psal . 45.5 . 4. Heavenly peace . Ios . 10.6 . Mat. 8.26 . b Mal. 4.2 . c Isa . 61.1 . d Isa . 57.19 . Soul-refreshing Communion with God. e Psal . 76.2 . f Eph. 2.13 . Christus oculus noster , ut per illum videamus patrem , ipse vox nostra per quam loquamur ad Patrem , ipse dextra , per quam Deo sacrificium nostrum offeramus , quo nisi intercedēto , nec nobis , nec sāctis quicquam cum Deo est . Ambr. Such very miserable to whom Christ is unwelcome . g 1 Sam. 10.27 . 1 Cor. 1. h 2 Cor. 10.10 . i Iob. 21.14.15 . k Mat. ● . 2 . l Luk. 19.14 . m Rev. 3 1. Irenaeus of Hereticks , similia nobiscum loquntur , dissimilia sentiunt : so these professe as Christians , love as Infidels . Ioh 5.44 . 5. Grounds of Christs unwel comnesse . 1 Ignorance . n 2 Cor. 4.3 , 4 o Ioh. 5.5 . p Psal . 27.2 . q Psal . 63.2 . Delictorum meritum est ut qui vita indigni vitam ante oculos habeant , nec tamen videant . Cypr. 2 Earthly mindednesse . r Amos 6.13 . s Isa . 8.6 . 3. Vnsensiblenesse . t Eph. 4.19 . Ier. 33. Ioh. 1.5 . 4. Contrariety to Christ . u 2 Tim. 2.25 . 5. Infidelity . I●● . 6. Isa . 53.12 . Perswasion to a ioyfull entertainment of Christ . w Mat. 2 10. x 1 Sam 6.13 . y 2 King. 11.12 , 14. z Cant 3 11. a Lev. 23.14 , 25 b Isa . 52.7 . Rom. 10.15 . c Isa . 52.9 . d Isa . 51.3 . 1. Manner of entertaining Christ . 1. Spiritually . e Exod. 25.11 , 16. f Psal . 45 13. g Iam. 4 8. Heb. 10.22 . Mat. 5.8 . 2. Speedily . h Rev. 3.20 . Eph. 2.12 . i Isa . 55.6 . k Luk. 19.42 . l Psal 95.7 , 8. m 2 Cor. 6.2 . n Luk. 19.6 . o Gen. 18.1 , 2 , 6 3. Cordially . Rom. 6.17 . p 2 Sam. 6.17 . q Prov. 23.26 . r Eph. 3.17 . s 1 Sam. 18.1 . t Gen. 34 8. u Cant. 1 7. w Cant. 2.4.5 . Plus est habere Christum in corde quam in domo ; quia cor nostrum interius est nobis , quam domus nostra . Aug. Mat. 8.25 , 26. x 2 Kin. 10.15 . Non pertiuet domine ad te , ●ec de tuis est qu● te non deligit , nec deligit te qui scienter offendit ; dilectioni tue detrabit qui terminos a te positos irā sit , & Evangelij tui decreta contemni● . Cypr. 4. Cheerfully . y Gen 45 27. z M●l . 4.2 . b Psal . 110.2 , 3. c Mal. 4.2 . Isa . 6.1 , 2. d Ios . 10.6 . e Cant. 2 4. f Ioh. 3.29 . ● Humbly . g Gen. 18.2 . h Gen. 18.28 . Rom. 7.18 . i Rom. 12.16 . k 1 Cor. 3.18 . Luk. 9.23 . l 1 Sam. 25.40 , 41. 1 Thes . 2.13 . m Gal. 2.14.15 . n Isa . 57.15 . Isa . 66.2 . 6. Chiefly . o 1 Sam. 5.4 . p Iudg 11.9 , 10 Rev. 19.16 . 2 Cor. 11.2 . Mat. 13.44 . Mal. 4.2 . Cant. 5.16 . 7. Fully . 8. Perpetually . q Ier 32.40 . Hos . 2 19. r 1 Kin. 5.1 . s Exod. 21.6 . t Gen. 48.4 . Psal . 73.26 . 1 Sam. 5. 2 Kin 13 15. u Ioh. 8 . 3● . w 1 Sam. 15.21 Meanes disposing and inabling to receive Christ . 1. Full deposition of what is contrary to Christ . 3. Things to be deposed and laid aside . 1. Sin. x Rom. 15.13 . y 2 Cor. 10.5 . 2. The World. z 1 Ioh. 2.15 . a Mat. 6.25 . b Prov. 23.5 . Col. 3.2 . d Mat. 6.24 . e Psal . 62.10 . f Iam. 4.16 . Iam. 4.4 . 1 Ioh. 2.15 . Mat. 6.24 . g Ioh. 2.15 . 3. Our selves . 2. Holy preparation . 3. Gracious interest in Christ . b Psal . 45.15 . 4. Cleare discerning of Christ worth . i Isa . 53.1 , 2. k Cant. 5. l Mat. 8. 5. Holy making use of Christ . 6. Experience of Christs saving worth . m Cant. 1.4 . Inducements to entertaine Christ joyfully 1 Condition of creature . 1. Empty . n Gen 41.20 , 21 2. Uncomfortable . o Exod. 15.25 . p Ioh. 20.22 . q Ecel . 5.12 . r Psal . 127.2 . ſ 1 Tim. 6.9 , 10 3. Enthralling . Gloria regnorū splendida servitus est . Antigonus Rex Macedonum . Iust . 16. u Mat. 6.24 . w Rom. 16.18 . 4. Polluting . Gen. 34 2. La●ro spiritualium honorum Basil . x 1 Tim 6 10. y Isa . 59.7 . Psal 10.6 . Fallax suavitas , & infructuosus labor , & perpetuus timor , & periculosa sublimitas : initium sine providentia finis cum paenitentia . Aug. 2 Throgh view of mans estate without Christ 2 Cor 1.20 . Rev. 3 17. z Isa . 20.4 . a Isa 57.20 . Mans apprehension of God without Christ terrible . b Rev. 6.16 . 4. Frustration of Gods Ordinances not entertaining Christ . c 2 Sam. 3.17 . d 2 Cor. 11 2. e Gen. 42. f Hag. 1.6 . 5. Excellency of receiving Christ . Christ received giveth 1. Life . g Phil. 2.16 . h 1 Ioh. 5.11 , 1● . Isa . 9.3 . 2 Light. 3 Health . i Mal. 4.2 . k 1 Ioh. 5.5 . 4. Honour . l Ioh. 1.1 .. 5. Riches . m Eph. 3.8 . 6. Prosperity . Ioh. 3.2 . n Gen. ●9 . 2 . 7. Sweetnesse . Exod. 15.25 . 8. Comfort . o Isa . 25.6 . p Heb. 6.15 . 2. Thes . 2.16 . 9. Satisfaction . 10. Abiding substance . q Isa . 9.6 . r Hos 2.19 . ſ Ioh. 13.1 . Rom. 11.19 . Ioh. 3.9 . Ioh. 4.14 . 6. Fastening thoughts upon brevity of life u Exod 9.19 . Christs welcōe manifested . w Psa . 24.7 . By opening and elevating the heart . x Mat. 9.24 . 2. By garnishing the heart y Exod 26.36 , 37. 3. By offering our selves to Christ . z Mat. 2.10 , 11. a Rom. 12.1 . 4. By exalting Christ b 1 Sam. 16 . 1● . 5 By Love. Faith conformity and acquiescence . Want of joyful receiving Christ shewes , 1 Want of knowledge . o Prov. 2.10 . 2. Want of Love. d Psal 122.1 . e Psal 71.23 . f Psal . 42.4 . g Psal 119.14 . h Iudg. 16.15 . 3. Want of f●ith . 4 Want of pricing Christ . 5. Want of relishing Christ . k Gen. 27.4 . l Cant. 1.3 . m Mar. 14.3 . Ioh. 12.3 . Ioy in Christs comming perswaded . n 2 Sam 16.17 . Welfare and exaltation of Christ and his kingdome desired . Doct. o 2 Sa● . 6.15 . p 1 King. 6. q Psal . 72 , 9. r Rev 4.10 . ſ Isa . 60.5 . t Mat. 6.10 . u 2 Thess . 3.1 . w Psal . 45.3 . x Psal . 122.9 . 1. Grounds of this truth . 1. Covenant . y Mat 28.19 . z Ier. 37.39 . a 2 Sam. 3. 2. Relation . b 1 Sam. 11.12 c 2 Sam. 18.3 . d 2 Sam. 15.15 3. Christs interest in us . e 1 King 20.3 , 4 f Isa . 43.1 . g Deut. 32 9. h Ioh. 17.7 . i Rev. 19.8 . k 1 Chr. 12.8 . l 1 Cor. 6.20 . 2 Cor. 5.15 . 4. Subversion of Satan . m Luk. 10.18 . n Act. 26.18 . Acts ● . o Rev. 16.20 . p Rev. 12.8 . q Ioh. 12 . 3● . r 1 Sam. 4.23 . ſ Psal . 26 8. t Isa . 11.10 . u Isa . 60.7 , 15. Impiety of three sorts opened . 1. Non-regarders of welfare of Gospell . w Iob 39.6 , 7 , 8. x Psal . 24.4 . y Psal . 23.2 . z Psal . 41.4 . a Isa . 5.12 . Grounds of this evill . b 1 Kin. 18.27 . c Mat. 12.30 . d Rev. ● . 16 . 2. Opposers of Gospell 2 Sam. 3.1 . d Luk. 19.14 . e Psal . 2.2 . Grounds of opposing the Gospell . f 1 Sam. 18.29 . & 19.1 . g Act. 19 24. h Mat. 2. 3 Grievers at prosperity of the Gospell . i Neh. 2.10 . k Psal . 112.10 . l H●st . 5 13. m 1 Sam. 5.4.5 . n Act. 4.1.2 . o Rev. 10.10 . Admonition to set up Christs Kingdome and Gospell . p 1 King. 1.44 , 45 , 46 , 47. Magistrates . q Psal . 82.1 . r Isa . 44 28. ſ Isa . 49.23 . t Psal . 49 7. u Psal . 1.12 . Ministers . Masters of Families . Private persons w Mic. 4 1. Isa . 60. x Eph. 1 23. Inducements to exalt Christ . 1 Honour of a Christian . 2. Love to Christ . 3. Perill of not endeavouring welfare of Christs Gospel . y Prov. 18.9 . z Iud 5.23 . 4. Christ withholding nothing to exalt man. a 2 Cor. 8 9. b Phil. 2 7. Nil debemus Christo preponere , quia nec nobli , ille quicquam praeposuit 2 King. 4.13 . c Eph. 5 1. d Rom. 12.1 . e Psal . 22.6 . f Eph. 1. 5. Blessing attends the exaltation of the Gospell . g 2 Sam. 6.11 . h Luk 10.23 . i Psal . 33.11 . k 1 Sam. 6.12 . Meanes disposing man to advance the Gospell . 1 Distaste of Sin. 1 Sam. 5. l Mar. 6. m 2 Sam 3.8 , 10 2. Holy feare n Hest 9.5 . w Psal . 2.11 , 12. x Ier. 32.40 . y Act. 2.43 . 3. Feeling of the necessity of Christ . z Iudg. 11.11 . Mar 5. 4 Elevation of the heart to a spirituall temper . a Ier. 22. b Luk. 15. c Dan 2. d Mal. 3. e Ezra 1.5 . f Ioh. 11. g Ezek. 1. h 1 Sam. 10.24 i 2 Cor. 5.17 , 18 Rom. 12.2 . k Heb. 5.4 . Christ commeth in the name of the Lord in 6. respects . 1. Ordination . l 1 Pet. 1.20 . Rev. 13.8 . 2. Preparation . m Col. 1.19 . Ioh. 3.34 . 3. Calling . n Isa . 49.1 . o Mat 3 17. 4. Doctrine . p Ioh. 5 43. q Ioh. 12.49 , 50. 5. Benediction . r Act. 3.25 , 26. Eph 1.3 . 6 End. ſ Ioh. 8 50 , 54. Doct. t Gen. 37.13 . Mat. 9 15. u Zach. 14 9. w Psal . 2 6. x Col. 2 3. y Ioh 10. z Heb. 2 14. a Psal 72. b Isa . 42 6. c Isa . 6● . 1 . d Isa . 42. ● . e Mal. 3.1 . f Isa . 28 16. g Ier 30.21 . h Zach. 13.1 . i Mal. 4.3 . k Mat. 15. ●4 . Mar. 9 37. Luk. 4.18 , 43. l Gal. 4.4 , 5. Col. 2.9 . 4. Grounds of Christs authority and ability to minister salvation . 1. Power . 2. Exaltation . m Eph. 4.21 . n Heb , 1.3 . o Heb. 7 . 1● . 3 Impletion . p Eph. 4.10 . 4. Proposing Gods glory . q Ioh. 5.30 . Ioh. 7.18 . r Ioh. 17.4 . Salvation dispensed by Christ . ſ Heb. 7.25 . t Mat. 4.12 . Danger of stepping our from Christ to humane traditions . Evils hereof . 1. Derogatory to Christs Authority . 2. Argues great pride and presumption . 3. Dispa●agement of Christs wisedome . 4 Perillous to the soule . u Isa . 8.20 . w 1 Cor. 10.10 , 21. x Deut 31.21 , 22. Christs Authority and ability pressing to ● duties . 1. Of Subjectiō Properties of Subjection . 1. Spirituall . 2. Filiall . y Luk. 1.74 , 75 3 Universall . 4 Speedy . z Psal . 119 60. a 2 Sam. 18. 5. Free. 6. Steadfast . 2. Of Dependance . b Isa 50.10 . c Isa . 32.2 . 3. Of Love. 4. Of Acquiescence and contentation . Note . Note . Note . Note . Doct. d Gen 39.5 . c Isa 19.19 . f Iudg. 17.13 . g 1 Kin. 10.8 . h Psal . 65. ● . l Isa . 30.19 . Groūds hereof 6. Communication of Christ by Gods Ministers . 1. Knowledge of Christ . k 2 Cor. 4.6 . l 2 Cor. 3.18 m Col. 2.3 . 2. Faith of Christ . n 1 King. 13. o Rom. 10.17 . 1 Cor. 3. 3. Life of Christ . p Ioh. 11.44 . q Ioh. 5.25 . 4. Love of Christ . r Cant. 7.12 . ſ 2 Cor. 11.3 . t 2 Cant. 2 4. 5. Peace of Christ . Isa . 9 6. u Act. 10 30. 6. Whole treasury of Christ . 2. Deliverance from 5 evils dispensed by Ministers . 1. Spirituall death . 2. Blindnesse . w Act. 26.18 . 3. Bondage . 4. Vnclannes . 5 Soul tortures Deut. 11.29 . 3. Man by labours of Ministers put into a condition of 6. Excellencies . 1. Of wisdome . 2. Of Sanctification . 3. Of Freedome x Act. 3.7 , 8. 4. Of Exaltation . 5. Of Satisfaction . 6. Of Duration Mans estate without the Gospell , an estate . 1. Of Death . y Eph. 2.1 . z Iud. ver . 12. a 1 Ioh. 5.12 . 2 King. 4. 2. Of Darknes . b Exod. 10.23 . 3. Of Servitude . c Isa 42.7 . 4. Of Emptines ● . Of Pollutiō . 6. Of Sorrow● . Exod. 15.25 . d Iob 20.22 . e Psal 42.1 . Mat. 8. 2 Kin. 2. Their folly opened who estrange themselves from the ministery . f Num. 16. Grounds of neglecting the ministery . Folly and evill hereof . Care not to withdraw our selves from Gods house . g Heb. 10.25 . Care not to sleight Gods Ministers . 1 Cor. 2.14 . Num. 11.5 . Notes for div A85737-e24830 b Hest . 2.13 , 17. Christ the Authour of mans welfare . Scope of the Apostle . Analysis . 2. Parts . Subdivision . 1. Subjection . Note . 2. Praedicatum . Note . c 1 Tim. 5.6 . Mat 4.16 . d 2 Cor. 3 10. f Ier. 23.28 . g 1 Pet. 2.2 . Doct. h Gen. 37.7 , 9. i Rom. 12.1 . k Luk. 9.23 . l 2 Cor 5.15 . m Rom. 6.13 . n Eccl. 1.4 . o Exod. 10.26 . p Ioh. 3.30 . q 2 Cor. 8.5 . Grounds of Self-denyall . 1. Self-vanity . r Rom. 7 18. ſ 2 Cor. 3.5 . t Ier. 17.9 . u Rom. 7.23 . w Prov. 30.2 . x Rom. 7.14 y Gen. 31.7 . z Ioh. 2.13 . a 1 Cor. 3.18 . b Isa . 64. c Ios . 10.6 . d Mar. 5.29 . 2. Holy inclination to Christ . e Ezek. 1.20 . f Psal . 42 1. g Psal 63.1 , 8. h Gen. 30.2 . i 2 Sam. 23.15 . 3. Uanity of all things . k Gen. 18 28 , l Psal . 22.6 . m Iob 42 6. n Phil. 3.8 . o Prov. 23.5 . p Iudg. 9.9 . q Mat. 4.21 , 22. r Act 20 24. 4. Rule of Christ . ſ Psal . 72.8 . t Eph. 3.17 . u Eph. 1.20 . w Mat. 8.8 . x Psal . 110.3 . y Psal . 72.9 . z 2 Sam. 3. 5 Desire to ex●●● Chr●st . a Mat. 6.10 . b Psal . 63.2 . c 1 King 1.40 . d Rom. 14.17 e 2 Sam. 6.14 f 1 Sam. 11.12 Acquiescence in Christs approbation . g Rom. 2.29 . h Ioh. 8.50 . i Ioh 4. ●4 . k 2 Cor. 6.4 . l 2 Cor. 10.17 , 18. Want of self-denyall dangerous . m Gen. 19.9 . n 1 Sam. 10.27 ſ Psal 2 2. t 1 Sam. 5.4 . 4. Sorts non-denyers of themselves . 1. Self-wise . u Isa . 5.21 . w Num. 10.30 . 2. Self-willed . x Dan. 11.3 . Psal . 2 , 2. y Isa . 30.9 , 10. Self-lusted . z 1 Sam. 2.29 . a Eccl. 7.10 . b Ma● . 6. Mat. 8. 4 Worldly minded . d 1 Sam. 16. e Luk. 14 18. f Ezek. 33.31 . g Amos 8.5 . 5. Voluptuously affected , and vainly exalted . h Isa . 4 1. Seven grounds of backwardnesse in self-deniall . 1. Self-prizing . i Isa . 47. k 1 Sam. 17. l Rom 12 16 m Gen 33 9. n Rev. ● . 17 . 2. Overswaying lusts . o 2 Pet. 2.10 . p Prov. 7.11 , 22 q Isa . 4.4 . 1 Ioh. 2.15 . 3. Inordinate disposition toward the creature . r Iudg. 11. 4. Over-prizing man. ſ 1 Cor. 7.24 . t Ioh. 9.22 . u Ioh 13 . 42.4● . w Ioh. 5.44 . x Luk 14.26 . 5. Mistaking of Christ . y Eph 4.27 . z 1 Cor. 2.14 . a Phil. 3.8 . b Eph. 4.19 . c Cant. 1.3 . d Isa . 53.1 . e 1 Sam. 16. ſ Isa . 53.2 . g Isa . 25.6 . h Rom. 15.13 . i 1 Pet. 1.7 , 8. k Mat. 19.29 . l Mat. 13. ●0 . m Cant. 5.9 . 6. Corrupt devising of false Christs . n Ier. 7.10 . o Prov. 27.7 . p Prov. 13.7 . 7. Ignorance of nature of Christs yoke . q Mat. 11.29 . r Prov. 3.17 . ſ 2 Cor. 1.11 . t Psal 46 4. u Psal 23.2 . Evils arising from want of Self-denyall 1. Vncapablenes of Christ . w Rom. 7.3 , 4. x Gal. 6.14 . Gal 5.24 . 2. Alienation from the benefits and comforts of Christ . y Ioh. 5.14 . z 1 King. 1. a Luk. 14.26 , 27. 3. Emptinesse and hallown●s of profession . 4. Abasement under the creature . b 2 Pet. 3. 5. Annihilatiō of the fruit of Christs death . c 2 Cor. 5.15 . 6. Deprivation of the fruit of Gods O●dinances . d Ionah 1. 7. Losses waiting on the want of self-deniall . e Mar. 9.34 , 35. 8. Apostacy from Christ . f Ioh. 6.66 . Luk 14 23. M●● . 1● . ● . 9. Christs rejection of such . 2 Tim. 2.13 . 2. Perswading Self-denyall . g Gen. 12. h Heb. 11. i 1 Cor. 6.12 . 1 Kinds and qualifications of Self-denyall . 1. Spirituall . 2. Voluntary . 3. Vniversall . 4. Continuall . Subjection joined to Self-denyall with the qualifications . 1 Holily . 2. Cordially . 3. Fully . 4. Perpetually . Inducements to Self-denyall 1. Christs interest in a Christian . 2. Relation to Christ . 3. Subjection of all things under Christ . 4. Abuse of things not made serviceable to Christ . k Rom 11.36 . 5. Comforts ●sing from Self-denyall . 6. Mitigation of disasters . 7. Contentatiō in all estates . Characters of Self-denyall 1. Captivation of Self-reason . l 1 Rom. 12.16 . m Prov. 30.2 , 3. n 1 Cor 8.1 , 2. o Eccl. 1.18 . p 2 Cor. 10 5. q 1 Cor. 3.18 . 2. Cessation from mansself . r Prov. 23.4 . ſ Isa . 58.13 . t Gal. 5.24 . u Iam 5.5 . w Heb. 11.25 . x Gal. 5.36 . y 1 Cor. 10.33 . z Heb. 4.10 . 3. Application of mans selfe to Christ . a 1 Pet 4.1 , ● b Rom. 12.1 . c 2 Cor. 8.3 . d 2 Cor. 5.15 . e Rom. 7.4 . f Mat. 16.24 . 4. Ascribing of all to the grace of God. g 2 Cor. 3.5 . h Act. 14.14 , 15. i Act 3.12 , 13 , 16. k Isa . 31.7 . l 1 Cor. 3.3 , 4 , 5 m Gal 6.14 . n Rom. 7 18. o Rom. 6.8 . p Gal. 6.14 . q 2 Sam. 6.22 . r Luk. 6.22 . ſ 2 Co● . 4.13 . t Gal. 6.14 . u Iudg 9 9. 6. Desertion of all . w Ruth 2.11 . x Luk. 14.26 . y Cant. 5.10 . z Prov. 23.5 . a 1 Cor. 7.20 . b Psal . 45. c Deut. 33.8 , 9 d Gen. 12.1 . e Ioh 9. f Mat. 4.22 . 7. Mans pleasing and delighting himselfe in Christ under the crosse . g Isa 32.2 . h Psal . 73.25 , 26. i Isa . 50.10 . k Iam. 1.7 . m 1 Pet. 1.8 . 8. Valuing of Christs crosse above the worlds crowne n Heb 11.26 . o Psal 84.10 . p 2 Cor 6.9 , 10. q Act. 5.41 . r Col. 1 24. 9. Mans making it his honour to honour Christ . ſ Prov. 12.4 . t Rom. 6.21 . Gal. 1.10 . u Rom. 14.18 . Gal 6.8 . w Rom 16.18 . x Ioh. 12.26 . y 2 Cor. 1.12 . Sincere heart . z Ioh. ● . 47 . Ioh. 19.23 . a Psal . 139.23 . Ionah 1. 〈…〉 b 1 Tim. 1.15 . c Psal . 119.60 . Hab. 1.16 . 2 Humble heart 3. Pious heart . d Ps 119.104 . e Psal . 40.8 . f Col. 1.10 . g Psal . 112.1 . 4 Plaine heart . h Ios . 7. h 1 Kin. 14. Isa 30.10 . 1 King. 22. Psal . 141 , 5. 5. Heart-grieving at evill . Ezi● 9. k Ps . 119 ●16 . 8. Deceits in Self-denyall . 1. Superstitiously . l Psal . 8.6 , 7 , 8. m 1 Tim. 4 1●5 n Col , 2.18 , 19 2. Covetously . o Psal . 127.2 . p Eccl. 6.1 , 2. 3. Partially . q 2 King 10. r 1 Sam 15. Mat. 6. 4. Constrainedly . ſ Isa . 26.16 . 5. Hypocritically . t Mat. 7.15 . u Rev. 9. w Isa . 29.13 . Luk. 18. Isa . 58. Iam. 1. Prov. 15.7 . x Mat. 23.27 , 28. 6. Sinisterly . y Ios . 9 12 , 13. Gen. 34. ●5 . Mat. 2.8 . 1 King. 21 9. 7 Vain-gloriously . Mat. 6.2 , 5. z Mat. 23.5 . a 1 Cor. 13 3. 8. Temporarily . b 1 King. 21.29 . c Isa . 58.5 . d Dan. 4.14 , 15 e 2 Pet. 2.22 . f Iob 27 9 , 10. Ruth 1. g Isa . 29.19 . b Rom 7. ●3 . Comforts in the work of Self-denyall against remaining lusts . 1. Troublesomes of Lust i Iudg. 2.2 , 3. k Rom. 7.23 , 24. l 2 Cor. 12.8 . 2. Godly griefe for remaining lusts . m Iudg. 2.3 . n Psal . 38.17 . 3. Holy Contestation against lusts . o Gal. 5.17 . Exod. 17. 2 Sam 3.1 . 4. Humiliation for want of humility . p 2 Sam. 15.30 5. Fervent prayer against pride and self-love . Exod. 17.11 . Act. 12.5.7 . Self-seeking very dangerous . q Phil. 2. ●1 . r I●● . 6 ſ 2 Chron 12.13 , 14. t Numb . 15.39 . 1 Evill properties of Self-seeking . 1. Insatiable . Gen. 41. u Ec●ll 1.8 . w Pro 27 20. Isa 9.20 . Mica 6.14 . x Eccl 4 8. Isa . 55. 2 Hypocriticall y 1 Kin. 14.5 . z Rom. 16 18. a Rev. 13.11 . b Mat 23.14 Joh. 6. c Gen. 34 . 2● , 23 , 24. 3. Polluting . d Joh 4 4. e Num 15 39. Ioh. 2. f 2 Kin. 5.22 , 27 g Lu. 16.14 . h 1 Sam. 18.25 . Hest . 3 6. i Ioh. 11.42 Psal . 49 11. Ier 48. ● . Psal , 52.7 . Ier. 13.25 . 4 Alienating . k Psal . 58. Ier 5.23 . l Psal . 14. m Psal 10. n 1 Ioh. 2.15 . Cant. 2.3 . o Iob 6.6 , 7. p Rom. 16.18 . Mat 6.24 . q Hos . 10.1 . Ioh. 8.44 . 1 Ioh 4.5 . r 1 Ioh. 4.6 . 2 Cor 11.13 . Iud. 9. ſ Isa . 8.6 . t Amos 6 13. Mat. 2. 5. Full of unlawfull means . u Neh. 13 15. w Prov 20.25 . x Mic. 6.11 , 12 Amos 2.6 . y 2 Sam. 3. 2 Sam 15. z Lu. 15. a Gen. 16.3 . & 30.3 , 4. 1 Sam 15. Ios . 7. 6 Discontented . b Eccles . 4. ● . c Prov. 17.25 . Eccl. 5 12. d Ps . 127.2 . Eccles . 2.23 . e Num. 11.5 . Gen. 3. 7. Attentive to evill counsell . f 2 Sam. 20.2 . g Joh. 5.43 . h 1 Joh. 4.5 . i Rev 13.3 . 1 Kin 21.20 . k 1 Kin. 22.22 . l Gen. 3. m Ioh. 13.2 . 8. Servile and abasing . n Mat. 6.24 . Mat. 8.8 . o Lu. 14 . 1● . p Phil. 3.19 . 9. Idolatrous . q Iudg. 7.6 . Gen. 49.14 , 15 r Rom. 1.25 . ſ Rom. 6.16 . 10. Self-losing . t Psal . 10.4 . u Job . 39 16. w Gen. 35 16 , 17. x Hab. 1. y Hos . 8.7 . z 1 Tim. 6.9 . Gen. 4.12 . Ps . 127.2 . 11. Undervaluing holy things a Jam. 4.4 . b Gen. 25.32 . c Jud. 9 9. d Joh. 12. e Isa . 53.2 , 3. f Mat. 13. g Mat. 8.34 . 12. Seven evill branches of this unhappy root . 1 Imbondagement . h Lu. 10. Enmity . 3 Cruelty . i Gen. 27.42 . 4. Causles jealousies . k Ex. 1.10 . 5. Soule-torturing grief . l Ps 127.2 . m 1 Kin 21. n Ps 112.10 . 6. Unsuccessefullnesse . o Gen. 27.15 . p ver . 42 , 43. q Gen. 16.2 , 3 , 4 r Gen. 13.10 , 11. ſ Gen. 14.12 . 7. Losse of the comfort of present havings . t 1 Kin. 21 4. u Hest . 5.13 . Self-seeking lust how to be handled . 1. Self-admiration very dangerous . w Ro. 12.16 . x Pro. 3.5 , 7. Six evils of self-admirations . 1. Ignorance . y Ro. 7.9 . z Rev. 3.17 . 2. Non-apprehensivenesse of Gods & Christs perfections . a Iob. 42.6 . b Isa 6.1 . Ps . 10.4 . c Dan. 10.8 , 9 3. Ingratitude and sacriledge . d Hab 1 16. e 1 Sam. 17.45 . 4 Uncapablenes of Christ . ſ Pro. 29.20 . Ioh. 9.41 . Pro. 27.7 . g Luk. 1.53 . 5. Alienation from God. h 1 Pet. 5.5 . i Pro ● . 5 , 6 , 7. 6. Shame and confusion . 1 Sam. 17. Dan. 4.30 , 31. Cure of self-admiration . Danger of self-exaltation opened and disswaded . l Gal. 5.26 . m 1 Sam. 2.30 . Evils of self-exaltation 1 Root & spring of foule impieties . n H●b . 2.5 . Pro. 13.10 . Psa . 10.2 . Psa . 119.69 . Psa . 123.4 . Superbia est omnium peccatorum initium & sinis , & causa ; quum non solum peccatum est ipsa superbia , &c. 2. Patron of all vices . Pro. 3.7 . Tolle boc vitiū ut nolint homines apparere hominibus & sine labore omnia vitia resecantur 3. Most invincible of all vices . o Pro. 16.32 . p 2 Sam. 23 12 Cum bene pugnaris cum cuncta subjecta putaru , que post intestat vincenda superbia restat . 4. Corrupter of all gifts q 2 Kin 4.40 . r Ex. 15.25 . 5. Spirituall barrennesse . s 1 Tim. 6.4 . t Ioh. 5.44 . u Hos . 10.1 . w Iam. 4 6. 6. Abasement of God. x Ps . 2.2 . 7. Self deceitfulnesse . 8. Shamefull abasement of man. 9 Alienation from heaven . Grounds of mans pronenes to self-exaltation . 1 Mans ignorance of his base estate . y Eph. 4 19. z Isa . 49.9 . a Ro. 7.18 . Lev. 13. b Rom. 7.9 . c Phil. 3.8 . d 1 Cor. 2.2 . 2 Inconsideratenesse of receivings . e Iam. 1.17 . f 2 Cor. 3.5 . g 1 Chron. 29. h Dan. 4.30 . i Hab 1.16 . k Deut. 32.15 . 3. Forgetfulnesse of mans place & station . l Luk 16 2● m Mat 25 23. 2 Cor. 8.14 . n Isa 49.23 . o Iudg 9.9 . 4. Misprision of Mans glory . p Rom. 14.18 q Joh. 12.42 . 5 Vnsensiblenes of the unhappy fruits of Self-exaltation Cure of Self-exaltation . 1. God makes the difference . 2 Well using of gift , honour of receiver . 3 Gifts puffing up , a curse . 4. A mans tenure , a tenancy at will. 5. Christ mans glory and fulnesse . 6 Issue of all dependant upon Gods All-disposing hand . 7. Vnexpected change . Prerogatives and benefits of Self denyall . 1 Full & comfort . He possession of Christ . r Isa . 17.15 . 2. Invinciblenesse . ſ Phil. 3.8 . t 2 Cor 1.9 . u Phil. 4.13 . w Gal. 6.14 . x Isa . 29 10. 3. Endearemet of man to God. y Isa . 66.2 . y Isa . 66.2 . z 1 Pet. 3.3 . 4. Exaltation of man. a Luk. 14.11 . b Iam 4 6. c Psal 10.17 . d Psal . 25.9 , 14. e 2 Sam. 6.22 . f Num 12.2 . Heb. 11. Mat. 3. g Mat. 18.4 . 5. Sweet and blessed freedome . h 2 Cor. 3.17 . i Prov. 11.2 . Psal . 25.9 . k Rom. 7.18 . 〈…〉 . l Iam. 3.17 . 7. Fruitfulnesse in all graces . m Ioh 6.27 . n Mat. 6.19 , 20. Ephes 5 17 , 18. Note . o ● Cor. 13.5 . p 1 Ioh. 5.20 . q 2 Kin. 4. r Ioh. 9. 2 Kin 5. s 1 Cor. 6.9 . The ground hereof . Mans life of holines of Christ . t 1 Pet. 1.3 . u Ioh. 1.12 , 13. w Eph 4.19 . x 2 Cor. 5.17 y 1 Cor. 3.6 . No experience of new life no child of God. z Ioh. 3.6 . Doct. a Ioh. 5.21 . b Ioh 17.2 . Groūds hereof 1. Mans alienation from the life of grace . 2 Christs ordination to minister life . c Eph. 1.6 . 3 Insufficiency of any created power to minister the life of grace . 4. Excellency of spirituall life . d Col. 3. e Eph. 4.18 . 5. The Medium of this life , Conjunction with Christ by faith . 6 Opposition against the working of spirituall life . Sin opposeth spirituall life . 1 By ignorance f Eph. 4.18 , 19. 2. By hardnesse of heart . Acts 7.51 . g Ier. 5 3. 3 B●●siblenesse . 4. By cusing them to give themselves over to lasciviousnesse . h Rev. 7.1 . i Rev. 12 4. Their pride opened who dreame of ability in themselves to restore themselves to spirituall life . Mans n●bility to this worke opened . 1. No principle of grace left . Rom. 7.18 . Col. 2.12 . 2. Vtter blindnesse . Luke 19 41. Isa 5.21 . 3. Declination of meanes . Psal . 58.5 . 4. Enmity against the ministery . Rom. 8.7 . Iohn 3.19 . Gal. 4.16 . 5. Sweenesse of sin Iob 20.12 . 6. Grace and holinesse dishonourable in their eye . Iob 21 14. Comming unto Christ for spirituall life perswaded , being as dead me without Christ 1 For Ignorance . Eccl 9.5 . Isa . 59 10. 2. Vnsensiblenesse . Eph 4.19 . 3. Weaknesse . 4. Vncomfortablenesse . 5. Exclusion from Christ . 6. Growing worse . Mans best works without Christ are dead works . 1 They proceed not from a Principle of spirituall life . 2 Morall , not spirituall , formall , not powerfull . 4. Services tending to base ends . The glory of spirituall life due to Christ . Isa . 9.6 . l Eph. 2.10 . m Acts 12 7. n Iohn 1.9 . Iohn 9. o Mal. 3.3 . p Isa . 49.9 . Isa . 61.1 , 2. q Iohn 1.16 . 2 Cor. 5.19 . r Eph. 1 6. ſ Col. 1.11 . t 1 Cor. 15.45 . Doct. u Ezek. 1.20 . w 2 King 4.34 . x 1 Iohn 5.12 . y 1 Iohn 5.11 . z Iohn 1.4 . a Iohn 14.6 . b Col. 3.4 . c Iohn 10.10 . d 1 Iohn 5.20 . Grounds of Christ living in us . 1. By way of Originall e Iohn 15.1 f 1 Cor. 15.45 2 By way of Conjunction . g Rom. 11.24 . h Iohn 15.5 . 1 Pet 2.5 . 3 By way of influence . i M●l . 4.2 . k Phil. 3.10 . l Rom. 6.4 . m Eph. 1.19 . 4. By way of Gubernation . n Luke 17.21 . o Psal . 40.8 . p Psal . 110.3 . 5. By way of preservation . q Iohn 17.12 . r 1 Pet 5.10 . Christ living in man described . ſ Rom. 6.11 . t Rom. 6.8 . u Rom. 6.4 . w Rom. 14.8 . Manner of Christs living in Man. 1. By awakening Man. x Acts 12.7 . y 2 King. 6.20 . z Rom. 7.9 . a Eph. 5.14 . 2. By humbling Man. b Rom. 6. c Acts 9. d Acts 2.37 . e Isa . 30.22 . f Iob 20.15 . 2 Sam. 13.15 . 3 By putting a restlesnesse into the heart of Man. g Psal . 4● . 1 . h Psal . 62.8 . i Mar. 5. 4. By a Revelation of Christ in Man. k Gal. 1.15 . l 2 Cor. 4.6 . 5. By changing Man. m ● Thes . 1.5 . n Iud. 14. o Iohn 5. Vse . A Christians life the most noble life . p Eph. 4.18 . q 2 Pet. 1.4 . Christian life honourable . 1. Originall . r Ioh. 6.63 . ſ Ioh 4.14 . 2. Nature . t Rom. 6.4 . u Ezek. 11.19 . w 2 Cor. 5.17 . 3. Rarity . x Ier. 3.14 . y Rev. 3.1 . 4. Pleasantnes . 5. Exaltation . 6. Lownesse of mans estate without this life . z Pro. 23.5 . Phil. 3.8 . a Numb 14.24 . Heb. 1● . b Dan 3. 7. Honourable walking . Gal. 5.25 . d Mat. 6.24 . e Rom. 16. f Ioh. 8.44 . g Rom. 14.8 . Living to God what ? Causes of the obscurity of holy life opened . h Col. 3. i 1 Ioh. 3.1 , 2. Mat. 6. 2. Ignorance . k 1 Cor. 2.14 . l 2 Pet. 2.12 . 3. Reproach . m Man. 12. n Mat. 5. o Rev. 9. 4 Corruption remaining . p 2 Cor. 1● . q Iam. 1.26 . Mis-judging . r 2 Sam. 10. 1 Sam. 17.28 . 6 Base out-side 1 Cor. 1. 2. Life of Gods children a cheerfull life . Luk. 2.10 . 1 Sam. 4 5. Acts 8.8 . Where Christ lives is joy of 1. Life . Luk. 15. 2. Light. Mat. 2.10 . 3 Liberty . Iohn 11.44 . Exod. 15. 4. Victory . 5. Regeneratiō 6. Riches . Luke 15. 7. Peace . Grounds or cause , of sorrow in Gods children . 1. Remaining corruption . 2. Aberrations Psal 51. 3. Satans assaults . 4. Impieties of others . 2 Pet. 2.8 . Ps . 119.136 . Ezek. 9.4 . 5 Foresight of future calamities . Prov. 2● . 3 . Psal . 57. ● . 1 King. 18.43 , 44. H●b . 3.18 . 6. Sence of Churches misery . Mat. 27. Amos 6. Amos 6. Heb. 13. 1. Purity . Ier. 31.33 . Rom. 6.11 . 2. Invinciblenes 1 Iohn 4.4 . 1 Iohn 5.18 . Rom. 8.37 . 3. Preservation from sinne and the world . Rom. 6. Gal. 5. 1 Cor. 6. 4 Expulsion of what is contrary to Christ . 5 Imbracemēt of what suites with Christ . 6 Thriving by ordinances . 2 Tim. 3.7 . 2 Pet. 3 18. Rom 15.14 . 7 Sweetnesse of Christ to soule . Cant. 2.3 . Cant 5.16 . Cant. 5.13 . 8. Heavenly heate . 2 King 4. Luke 24.321 Ier. 20.9 . Mat. 3.11 . 9. Christ prized . Iob ● . 4 . 2 Sam. 18. 10 Care to keep Christ . Rom. 8.38 . Care to see Christ living in us . Notes for div A85737-e58930 Scope of the Apostle . Analysis . 5. fold alienation . 1. From Christ . 1. Alienation . 1. Tempus . Note . 2. Subjectum Note . 3 Terminus à quo . Doct. a Mat. 25. Alienation from Christ illustrated b Iude v. 12. c Io 15.6 . d Rom. 7.18 . e Iam. 4 4. f 1 Pet. 2.25 . g Isa . 30.1 . h Psa . 58.3 . i 1 Ioh. 1.6 . k Eph. 2.13 . 4. Grounds or demonstratiōs of this Alienation . l Gal 3. 2. 2. Subjection under sinne . m 2 Pet. 2.19 . n 2 Tim. 3.6 . o Ier. 5.31 . Prov. 7. 2. Vncapablenes of Christ . Mundus neque duos soles , Asia neque duos Reges simul capere potest . Causes of this uncapablenesse p Ioh. 1.5 . q 1 Cor 2 14. r Ezek. 33.31 . ſ Iohn . 5 44. u Col. 2.13 . t Iohn 1.11 . w Rev. 2.17 . 3 World hath full possession in carnall man x Mat. 6.24 . y Luk. 14 , 15. z Mat 22.12 . a Mat. 19 21. b Phil. 3.8 . 4 Repugnance against Christ . c Psal . 2. d Mar. 5. e Iob 41. Dolefulnesse and danger of carnall mans estate . f 1 Sam. 4.22 . g 2 King. 4. h Col. 3. i 1 Iohn 5.12 . k Eph. 2 1. Unhappinesses of this estate . 2 Cor 4.3 . l E●el . 9.5 . m Psal . 6.5 . n Psal . 31.12 . o Ier. 2.32 . p Eph. 4.10 . q 1 Tim. 4.2 . r Psal . 141.1 , 3. Gen. 41. ſ 2 Cor 2.14 . t Phil. 3.19 . Iohn 11. u Hos . 7.11 . w Iohn 16 3. x Eph. 5.8 . 2 Kin 5. y 1 Cor. 1.30 . y Luk 2.32 . z Eph. 5.8 . a Rev. 3.17 . b Isa . 20.4 . Luk. 16. c Prov. 24. ●0 . d Ier. 20.4 . e Ier. 4.22 . f Phil. 3.21 . g Isa . 51.12 . h Iob 30.8 . i Isa 9.6 . k 2 Cor 5 19. l Act. 10.36 . m Eph. 2.14 . n 2 Kin. 9 22. Cause and matter of humiliation . How carnall man is without Christ . o Isa . 29.11 . p Rom. 6. q Jud. 16.1 , 2. r Num. 11.5 . ſ Isa . 53.2 . t Cant. 5.9 . 3. Cause of undervaluing Christ . u Jer. 2.13 . 2. No taste of Christ . w 1 Pet. 2.3 . x Eccles . 11.7 . y Isa . 25.6 . z Cant. 2.3 . 3. No love to Christ . a Cant. 5.10 . 1 Cor. 16. b 2 Sam. 1.26 . c 1 Joh. 2.15 . Amor Dei si est operatur magna , siopera● renuit amos non est , Greg. 4. No pleasure in Christ . d Mat. 2.2 . e 1 Sam. 5 4. f Col. 2.6 . g 1 Sam. 17. h 2 Sam. 1. i 1 Pet. 2.8 . k Ier. 6.10 . l Mat. 13.57 . m Deut. 21.14 . 5. No longing after Christ . n Iob 21.14 . 1 Sam. 23.15 . Gen. 30.1 , 2. o Ioh. 6.34 . p Cant. 1.2 . q Cant. 2.5 . Ioh. 11.44 . r Cant. 5.9 . How man is in Christ . ſ Rom. 9.6 , 7. Characters of man being without Christ 1 Without the Spirit & grace of Christ . t 2 Cor 5.17 . u Ioh. 2 , 15. 2 Kin. 5.14 . w Act. 15.9 . x 1 Ioh. 3.3 . 1 Ioh. 16. 2 Subjection under lusts . 2 Kin 4.40 . ● Sam. 20.1 , ● . Iam. 2.10 . 3. Mans confining himselfe within himself y Ioh. 3.6 . Nihil agit ult●a suum genus . z Mat. 7.17 . a Eccl 1.4 . Evils of selfe-intendment . 1. No love . 1. Sam , 18.1 . b 1 Cor. 13.5 . 2 A base sp●rit . c 2 Tim. 1.7 . d 1 Pet. 4.14 . 3. No comfortable discerning of God 4. No faith . Mat 6.2.5 . Mat 23.5 . ● Sam. 15 30 ▪ Phil. 2.21 . 4. Foure ●old fulnesse . 1 Self-fulnes . e Lu. 18.9 . f Isa . 5.20 . g Rev. 3.17 . h Luk. 1.53 . i Pro. 27 7. k Ioh. ● . 11 . 2. Fulnesse of sin . l Psal . 16.3 . m 2 Tim. 2.19 3 Fulnesse of man. n 1 Cor. 7.23 1 Sam. 5.4 . o Mat. 15.9 . p Col. 2.18 . q Gal. 1.10 . r Mat. 6.2 . ſ Ioh. 12.42 . t Ioh. 5 44. u Mat. 16.23 . w Iob 6 , 6 , 7. x 2 Cor. 11 3. y 1 Cor. 3.21 . z 1 Sam. 4.5 . a 1 Cor. 1.4 . b Isa 2.22 . 4. Fulnesse of world . c Isa . 53.2 . d Mat. 13.22 . e Mat. 6.24 . f 1 Ioh 2.15 . g Iam. 4.4 . h Lu. 14.18 . i Numb . 115. k Mat. 19.21 . 5. Spirituall emptinesse . 1. Empty of life l Gal. 2.20 . m 2 Tim. 3.12 . 2. Of knowledge . n Eph. 1.19 . o Phil. 3.8 . p Col 25. q Isa . 11.6 . 3. Of power . r 2 Cor. 10.4 . ſ Mat. 17.21 . Ioh. 17.17 . t Isa . 61.2 . u Mat. 8.26 . w Luk. 10 x Phil 4.13 . y Psal . 72.6 . 4 Of liberty . x 2 Kin. 4.34 . a Act. 11.7 . 5. Of love . b Can. 1.2 . c Can 2.4 . d Isa . 56.7 . 5 Exhortation to come out of naturall and corrupt estate ▪ e Ioel 2.12 . f Act. 26.19 . g Zach. 1.3 . h Ezek. 31.32 . i Act. 3.26 . Evils of corrupt estate . Barrennesse . k Mat. 7. 2 Sam. 6.23 . l Iude ver . 12. 2. Exilement . Gen. 3. m Psal 50.16 . 1 Ioh. 1.6 . Mat. 7 . 2● . 3. Enmity . n Rom. 8.7 . o Rom. 1.29 . p Pro. 15.8 . 4. Slavery . 5. Curses . 2 Kin. 4.40 . Mal. 2. q Psal . 69.22 . Ionah 1. r 1 Sam. 1. 2 Sam 14. Exod 3. Act. 12.10 . 2 Kin. 4. Means of freedome . 1. Attend the Word . s Phil. 2.16 . t 1 Pet. 2.9 . u 2 Cor. 10.4 . w Ier 23.29 . 2 Cor. 5.18 . 2 Sence of sin . 3 Godly sorrow for sin . 4. Serious view of corrupt estate . x Deut. 32.29 . y Psal . 119.60 . 5 Addresse to Christ by prayer . ●os● 10.6 . 2 Kin. 4. Thanksgiving for deliverance out of our corrupt estate . Deliverance of greatest cost . z Acts 20.18 . a Col. 1.12 . b Rom 8 32. 2 Of choisest Love. c Iohn 3.16 . From greatest evils . To greatest happinesse . d Psal 103.1 , 2. e 2 King 4.37 . f Iohn 9.38 . g Eph. 1.19 . h Acts 3.8 . i 2 King. 5.15 k Luk. 13.13 . l Exod. 15.1 . m 1 Sam. 2.1 . n Iudg. 8.2 . o Rom 14.17 . Doct. p Rev. 7.4 . q Isa 60. r Phil. 3. ſ Ephes . 1.21 . Psal . 26. Iam. 4.12 . Ex medico & medico ▪ ex rustico & rustico ; sed ex medico & rustico t 1 Pet. 2 9. Deut. 7. u Ps . 72.8.11 . w Iohn 4.24 . x Rom. 6.17 . y Psal . 110.3 . z Ps 119.112 . a Isa . 1.21 . b Psal 122.3 . c Phil. 2. ● . 1 Vnity in judgement . 2. Vnity in Affection Volumus & nos pacem , & non solum volumus , verum etiā rogamus ; sed pacem Christi , pacem veram , pacem sine mimicitijs , pacem in qui non sit bellum involutum pacem que non adversarios subijciat , sel inimicos jūgat . Hieron . d 1 Iohn 4 16 Iohn 15.35 . 1 Iohn 3.14 . e 1 Thes . 5. 3. Unity in Religion . Vna via ●veritas ad ●am Christus . f 2 Cor. 11.3 . 4 Vnity in opposing Sin. Pressing to seeke of the welfare of the Church with the grounds thereof . Doct. g 1 Cor. 5.13 . h Mat. 3 12. i Mat. 22.12 . k Cant. 4.12 . l 2 Cor. 11.2 . m 1 Cor. 5 11. n 2 Thes . 3.14 . o 2 Cor. 6.14 . p Rev. 21.15 . q 1 Ioh. 2 29. Grounds of alienation from the Church of Christ . The head . r Col. 2.18 . s Eph 4.18 . t Ioh. 1.5 . u Tit. 1.16 . w Mat. 23.33 . x 2 Cor. 11.2 . y Mat. 3. z Prov. 30.18 2. Seed of the Church . a 1 Pet. 1.23 . b 1 Joh. 3.9 . c Heb. 4.2 . Rom 7.18 . d Iude v. 19 . e Iohn 8 35. Heb. 12.8 . Quality of Church . f 1 Pet. 2.9 . g Cant 2.2 . h Cant. 4.9 . i Cant 6.10 . k Psal . 45. l Rev. 12.1 . m Ioh 1.16 . Mat. 7 . n Rev. 13. 4. Exclusion from the Covenant . o Mal 2.5 . p Ier. 31.33 . q Mar. 16.16 . Ios . 15. r Rev. 2.17 . Psal 50. Estrangement from 1. Life . ſ Gal. 2 20. Rom. 6.4 . Rom. 14.8 . Ephes . 2. 1 Tim. 5. Rev. 3.1 . 2. Light. t Isa . 8.16 . Iudg 14. u Isa . 29.11 . 3. Faith. 1 King 13 4. 2 Sam 20.1 . 1 Sam. 22.1 4 Liberty . w 1 Cor. 7. x 2 Cor. 3.17 . y Luk. 13.13 . Acts 12.7 . 5. Wedlocke . z Eph. 5. Iam. 4.4 . 6. Receivings . Vnhappy condition of strangers to the true Church . a Act. 2.39 . b Eph. 5.25 . c Rev. 1.13 . d Isa . 11.10 . e Psal . 72.6 . f Cant. 7.12 . g 1 Cor. 5.5 . Salvation of carnall man how impossible . 1. Without God. h Gal. 4.26 . i Ephes . 2.19 . 2. Without Christ . k Acts 4.12 . 3 Without Regeneration . 1st a , Deus , verbum , fides , Ecclesiae salus , vita aeterna , &c. Eph. 4 3 , 4. The vanity of sinfull mans boasting of being within the Church . m Rom. 9. n Ezek. 33.31 o Mar. 6. p Mat. 3. q Isa 1. r Iudg. 8.22 . ſ Iohn 5.4 , 5. t Iohn 8. 1. Carnall man living within the Church , is 1. An unbeliever . 2. An hypocrite 3. A defiler of sacred things . 4. A scandall to the Church . 5. Greatest condemnation . 4. Exhortation to the putting away of sin . u 1 Cor. 14.33 . w Gen ● 15. x Gen. 17.7 . Doct. y Psal . 50.16 . z Num. 20.10 . Isa . 30.1 . Ezek. 2.8 . a Deut. 21.10 . b Heb. 12.8 . c Hos . 6.7 . d Ier. 22.9 . Prov. 2.17 . e Psal 78.10 . f 1 Iohn 1.6 . Grounds of carnall mans estrangement from the Covenant . 1. Ignorance . g 1 Cor 2.14 . h Psal . 14.3 , 4. i 1 Sam. 11.2 . k 2 Cor. 4 4. l Ier. 3 14 , 15. m Isa . 54.5 , 13 n Ier. 31.34 . o 2 Cor. 1.20 . p Isa . 55.3 . q Acts 3.25 , 26 r Eph. 2 12. Rom. 16 18. Luk. 16 14. Luk. 19.14 . ſ Ier. 32.30 . t Psal . 7● . 26 . Rom. 1.29 . Rom. 8.7 . u Prov. 9 17. w Rom 3 ●5 . x Prov. 10 23. Iob 15.16 . z Ier. 11.10 . Isa 28.18 . a Iohn 16.4 . b Rom. 8 15. c 1 Cor. 1.21 . Eph. 1.13 . d Iude v. 1● . e Rom. 8.9 . f Gal. 3.9 . Mar. 16. Mat. 22. g Iam 2.20 . Mat. 25. Misery of carnall mans estate opened . He that is out of the Covenant , is , 1. A stranger to Christ . h Rom. 2.39 . i Isa . 42.6 . 2. Empty of heavenly gifts Rom. 7.18 . k 2 Sam. 14.32 l Hos . 8.12 . m Lu. 1.53 . Gen 41. n Rev. 3 ●7 . o Isa . 54.3.5 . 3 Without supporta●on p ●sal 84 11. Z●h . 2.5 . Isa 27. q Rom. 1. ●4 . r Psal . 109.6 . s Ier. 34.18 , 20 4. Without title t Heb. 1.3 . u Ioh. 8.35 . Without blessing . w Gal. 3.9 . x ●s 109.17 . y Ioh 3.36 . z Ier. 21.10 . 6 Without peace . Marks or characters of being within the Covenant . 1. God all in all to man. 2 Full application of man to God. a 1 Cor. 6.19 . b Rom. 14 8 , c Ioel. 2.28 . d Ioh. 16.12 , 13 e Ioh. 3.5 . Ezek. 36 25 f Mat. 3.16 . Ioh. 1.32.33 . g 1 Cor. 12.13 1 Ioh. 3.24 . h Rom. 8.1 , 14. Rom. 8.2 . 2. Communion with Saints . Psal . 16.3 . 1 Ioh 3.14 . 3 Regeneration . 5. Perseverance Exhortation to get interest in the Covenant . Exod. 9.20 . Meanes ministring interest in the Covenant . 1. Forsaking of sin . 2. Forsaking of our selves . Ier. 31 19 , 20 , 21. 3. Relinquishment of the world . 4. Rejection of ●ntimate communion with carnall persons 5. Attendance on the Word . 6. Fully receiving of Christ . 1 Pet. 1.13 . Heb. 11.1 . Col. 1.27 . Doct. Acts 27.20 . Acts 8.21 , 23 Psal . 119.155 . Isa . 30.1 . Groūds hereof . 1. Vncapablenesse . Rom. 7.18 . Psal . 14.4 . 1 Pet. 1.3 . 2. Want of instrumentall cause . Heb. 11.1 . Hos . 10.1 . 3. Alienation from pillars of Hope . Ps . 50. 2 Cor. 6.1 . Heb. ● 4. 4. Estrangemēt from the way to salvation . Mica . 6. Phil. 3.10 . Isa . 59.7 . Gal. 6.8 . H●st . 6 6. 1. Superstitious Hopes . Acts 26 5. Rom. 7.5 . Luk. 10 15. 2 Formall Hopes . Iud. 17 13. Mat. 25. Hos . 10.1 . T●t . 1.16 . Ioh 8. Rev. 9.7 , 8. Dan. 2. Mat. 21 19. 3 Mercinary hopes . Gen ▪ 11.4 . 1 Sam. 17. 1 Cor. 13. 4 Comparative hopes . Luk 18. Rom. 6.23 . 5. Presumptuous hopes . Rom. 2.4 . 6 Humiliation hopes . Isa . 58. 2. 2 Cor. 7. Gen. 4. Mat. 11.28 . 7. Reformation hopes . 1 Sam. ●5 . 8. Duty hopes . Lu. 13. Gen. 41. 2 Tim. 3.7 . Ezek. 33.31 . Ier. 14. Prov. 7. Mat. 22.11 . 1. Preparation to Christ . 2. Study and practise of holinesse . 1 Iohn 3.3 . 3. Holy Patience . Isa . 8.17 . Psal . 30. Rom. 8.25 . 4. Delight in God & Christ . Rom. 5.2 . 5. Holy security . Psal . 116. Rom. 5.3 . Psal . 31.24 . Ps . 38 14 , 15. 2 Chro. 15.3 . Eph 4.18 . Rom. 1. Iohn 3.21 . Doct. Psal . 10 4. Psal . 36.1 . Psal . 73. Psal . 19.1 . Iob 21.14 . 7 Grounds of mans estrangement from God. 1 Opposition and contrariety to God. Rom. 8.7 . Mar. 5. Iob 24. 2. Estrangemē from the life of God. Eph 4. 3. Estrangemēt frō the knowledge of God. Psal . 14.4 . 1 Cor , 2.14 . 3 Estrangemēt from the l●ve of God. 4. Estrangemēt from the spirituall ministrations of God. Rom. 7.18 . Jude v 12. Isa . 57.20 . 6. Estrangemēt from Christ . Ioh. 1.11 . 7. Estrangemēt from the remembrance of God. Psal . 6.5 . Psal . 10.4 . Jer. 2.32 . Sorts of Atheists . 1. In Opinion . Atheisme in practise demonstrated . 1. Loose-living 2. Secret sinning . 3 Fearlesnesse of Iudgements 4. Seldome and cold praying . 5. Sleighting of divine knowledge . Evils of being without God. 1. Full of Satan . Mat. 12. Mar. 9.22 . 2. Full of World. 3. Full of Sin. Exod. 10.23 . Isa . 20 4. Rev. 3.17 . 4 Full of curses Psal . 69.22 . D●ut . 28.15 , 16 2 King. 4.40 . 5. Empty of God , naked of all true good . 1. Testimonies Ioh. 12.7 , 8 , 9 , 10. Act 1● . 16 . Act. 17.23 . Benefits of this perswasiō that God is . 1. Self-abasement . 2. Shame for former loosenesse . 3 Suppresment of sinne . 4 Fervent prayer . 5 Industry in Gods service . 6 Gracious speech . 7. Circumspection . 8. Courage . 9 Sleighting of world . 10. Easie comming off from the creature . 11. Patience . 12 Contentation . 
A16151	----	The suruey of Christs sufferings for mans redemption and of his descent to Hades or Hel for our deliuerance: by Thomas Bilson Bishop of Winchester. The contents whereof may be seene in certaine resolutions before the booke, in the titles ouer the pages, and in a table made to that end. Perused and allowed by publike authoritie. Bilson, Thomas, 1546 or 7-1616. 1604 Approx. 3553 KB of XML-encoded text transcribed from 360 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A16151 STC 3070 ESTC S107072 99842775 99842775 7463 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16151) Transcribed from: (Early English Books Online ; image set 7463) Images scanned from microfilm: (Early English books, 1475-1640 ; 624:01) The suruey of Christs sufferings for mans redemption and of his descent to Hades or Hel for our deliuerance: by Thomas Bilson Bishop of Winchester. The contents whereof may be seene in certaine resolutions before the booke, in the titles ouer the pages, and in a table made to that end. Perused and allowed by publike authoritie. Bilson, Thomas, 1546 or 7-1616. [20], 678, [14] p. Printed by Melchisedech Bradwood for Iohn Bill, London : M.DC.IIII. [1604] Includes index. The last leaf is blank. With 20 lines of errata at the end. Variant: with 10 lines of errata. Reproduction of the original in Cambridge University Library. 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Jesus Christ -- Descent into hell -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-09 Emma (Leeson) Huber Sampled and proofread 2002-11 Apex CoVantage Rekeyed and resubmitted 2002-12 Emma (Leeson) Huber Sampled and proofread 2003-02 Apex CoVantage Rekeyed and resubmitted 2003-03 Emma (Leeson) Huber Sampled and proofread 2003-05 Apex CoVantage Rekeyed and resubmitted 2003-07 Emma (Leeson) Huber Sampled and proofread 2003-07 Emma (Leeson) Huber Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion THE SVRVEY OF CHRISTS SVFFERINGS FOR MANS redemption : AND OF HIS DESCENT TO HADES OR HEL for our deliuerance : By THOMAS BILSON Bishop of Winchester . The Contents whereof may be seene in certaine Resolutions before the Booke , in the Titles ouer the Pages , and in a Table made to that end . ROM . 6. v. 10. In that ( Christ ) died , he died to sinne ONCE . ROM . 10. v. 6. & 7. Say not in thine heart , Who shall descend to the bottomlesse deepe ? That is to bring Christ backe from the dead . AVGVST . Epist. 99. Quod fuerit anima mortificatus Iesus , quis audeat dicere ? That Iesus was dead in soule , who dare auouch ? Quis nisi Infidelis negauerit fuisse apud Inferos Christum ? Who but an Infidell will denie Christ was in Hell ? Perused and allowed by publike Authoritie . LONDON , Printed by Melchisedech Bradwood for Iohn Bill . M. DC . IIII. TO THE HIGH AND MIGHTY , VVISE , AND RELIGIOVS PRINCE , IAMES by the grace of God King of Great Brittaine , France , and Ireland , Defender of the true and Christian Faith &c. MOst religious and renowned Prince , if the Heathen , reaching no farther than the light of Nature could leade them , sawe those Common-weales would soone flourish , whose Gouernors were giuen to the study of Philosophy ; how much rather must Christians ascribe that to heauenlie Wisdome , which they did to earthly , and confesse those Realms to be blessed indeed , where the chiefe Rulers are carefull to seeke first the Kingdome of God , & to prefer the loue of true pietie before all respect of humane policie ? For since Gods purpose and promise is to honour them that honour him ; and no good thing can be wanting to those that rightly worship him according to his will ; how liberall benedictions & mercifull protections may those Princes hope for at Gods hands , who set their hearts wholly to seeke him , and make all their wayes straight in his sight ? This fauour from heauen , to be guided by good and godly Princes , the Realme of England hath tasted a long time , to their no small comfort ; whiles for these 45 yeeres by the Christian care of a most milde and gratious Queene , ( now with God ) they haue beene directed to the trueth of the Gospell of Christ ; and defended in peace from the violence of all impeachers and impugners of either . And after her decease , though our vnthankfulnesse had prouoked the wrath of God , and our vnfruitfulnesse well deserued , the Kingdome of God should be taken from vs ; yet he that is rich in mercie towards all that call on him , respecting more the glory of his name , lest his enemies should blaspheme , than any worthinesse of ours , not onely continued , but increased his accustomed goodnesse to vs ; and gaue your Maiestie , being the lineall and rightfull heire to the Crowne of this Realme , a present and peaceable entrance with the greatest applause of all states , sorts , and sides , that hath beene seene these many ages ; and specially of the godlie , who saw the happinesse of the former gouernment would be doubled by the manifolde gifts and graces of your Christian and Princely integrity , clemency , bounty , wisdome , and piety . And surely their hope hath not deceiued them : for who so hath rightly discerned , and duely considered your be●…ignesse of nature , your ripenesse of iudgement , your deepnesse of wisdome , your vprightnesse of iustice , your readinesse to mercie , your bounteousnesse to the best , your euennesse to all , your desire of peace , your care of your people , your fauour to your Cleargie , and respect to your Church ; your promptnesse in professing , and stedfastnesse in establishing the true seruice of God amongst vs , which your Highnesse hath constantly shewed since you came to the Crowne , can not but acknowledge that to be iustly applied to your Maiestie , which was first sayd of Salomon : Blessed be the Lord your God , which loued you to set you on the Throne ( of all Britaine ) because the Lord loued this land , & made you King to doe equitie and iustice : happie are those your seruants , which stand euer before you , and heare your wisdome . Whereof , because it pleased God and your Maiestie , I should attend you aswell at your Table in your first Progresse into these Countries of Surrey and Hampshire , as at your conference for matters of Religion , and assemblie of States for the welfare of this Realme , I can beare certaine and assured witnesse ; as likewise can the rest of your Nobles and Bishops then present ; who all , with no lesse admiration than contentation , heard , with what sharpnesse of vnderstanding , maturenesse of knowledge , soundnesse of reason , firmnesse of memorie , and aptnesse of speech , your Highnesse entred , debated and resolued the greatest and hardest points of diuine and humane wisdome ; shewing in euery of them such dexteritie , perspicuitie , and sufficiencie , as I professe before God without flattery , I haue not obserued the like in any man liuing . As therefore I iudge the whole Realme blessed and beloued of God for giuing them a Prince of such rare prudence , intelligence , and experience ; so doe I after the example of the Apostle thinke my selfe happy , that I shall this day bring these matters in question before so learned , religious , and iudicious a King , no lesse skilfull in the sacred Scriptures , than carefull to continue the true Christian faith thorowout his Dominions , without dissenting from the will of God reuealed in his Word , or departing from the primitiue Church of Christ in her best and purest times . May it then please your excellent Maiestie to be enformed , that vpon some mens too much forwardnesse to innouate as well the doctrine as the discipline of the Church of England , ( they thinking those deuices alwayes best , which are newest ) it was rife in Pulpits , and vsuall in Catechismes , that the death of Christ Iesus on the Crosse , and his bloudshed for the remission of our sinnes , were the least cause and meane of our redemption ; but he did , and must suffer the death of the soule , and the very same paines which the damned doe in hell , before we could be ransomed from the wrath of God ; and this was that descent of Christ to hell , which we are taught by the Creed to beleeue . This opinion began to preuaile so fast , that children were trained to it , and the people led to controle the Scriptures , as not rightly deliuering the true cause of our redemption by Christ , in that they mention no meane to ransome vs from death and hell , but the bloud of his crosse , and death admitted in the bodie of his flesh ; and therefore in all such places we must ( as they say ) by a kinde of Synecdoche conceiue the death of the damned to haue beene suffered for a season in the soule of Christ , and that to be the full and perfect price of our redemption . I was much grieued , I confesse to your sacred Maiestie , to finde this so often in Catechismes , and frequent in Pulpits , and without iust ground in the Word of God to be so confidently blazed , whiles the doctrine of this Realme , proposed by publike authoritie to the people in the Booke of Homilies , was neglected and loathed : And vpon conference with the most reuerend Father the late Archbishop ( now with God ) was aduised in open audience to deliuer , what the Scriptures teach touching our redemption by the death and bloudshedding of Iesus Christ the Sonne of God. Which accordingly I did , declaring by occasion of the Apostles words , Be it far from me to reioyce , but in the Crosse of Christ , first the Contents , and then the Effects of Christes crosse . In the Contents of Christes crosse I shewed what Christ suffered by the witnes of holy Scripture , and what he suffered not ; and there ioyned this issue ; That no Scripture doth teach the death of Christs soule , or the paines of the damned , to be requisite in the person of Christ , before he could be the Ransomer of our sinnes , and Sauiour of the world . And because the proofs , pretended for this point , might be three ; Praedictions , that Christ should suffer those paines ; Causes , why he must suffer them ; and Signes , that he did suffer them : I likewise insisted on all three , and shewed there were no such Praedictions , Causes , nor Signes of the true paines of hell to be suffered in the soule of Christ , before he could saue vs. Wherein , his Agonie in the Garden , and Complaint on the Crosse were examined , as well by the rules of holy Scripture , as by the maine consent of all the Fathers . And lest the death of Christ suffered in the bodie of his flesh on the altar of the Crosse , as it is described in the Scriptures , and the shedding of his precious bloud should be disabled or distrusted of any , as no sufficient meanes or price of our redemption ; in the Effects of Christs crosse , I prooued the merits of Christes suffering to be infinite in respect of his person , who was God , and of the perfection of his obedience vnto the death of the Crosse ; the maner of his offering to be bloudie foreshewed by the Sacrifices of the Law , and sealed by the Sacraments of the Gospell ; the power of his death to be mightie as able to conquer Sinne , Hell , and Satan ; the comfort of his Crosse to be necessarie to which we must all be conformed to suffer with him , before we can raigne with him ; the victorie thereof to be heauenly , in that he rose the third day into a celestiall and eternall life , hauing all his enemies vnder his feet . Yet for peace sake I yeelded , the name of hell-paines might in some sort be tolerated in the sufferings of Christ , if we meant thereby great and intolerable paines , as the word is sometimes metaphorically taken in the Scriptures , at the least by our vulgar translation : for the word indeed was Sheôl , which is vsed aswell for the graue , as for hell ; and so those speeches of Dauid , That the paines of Sheol found him out or compassed him , might import the paines of death , which brought men to their graues . And concerning that Article of our Faith , Christ descended to Hell ; I taught , it might not by the course of the Creed be referred to Christ liuing , but to Christ dead , and safely note the conquest which Christs manhood after death had ouer all the powers of darkenesse , declared by his resurrection , when he rose Lord ouer all his enemies in his owne person ; Death , Hell , and Satan not excepted ; and had the Keyes ( that is , all power ) of death and hell deliuered him by God , that those in heauen , earth , and hell should stoope vnto him , and be subiect to the strength and glorie of his Kingdome . These things were first vttered by speech , and after committed to writing , that aswell the parts as proofes of euery point might more plainly appeare to all that would examine them . My care was in either of these to ioyne with the doctrine prescribed by the booke of Homilies to be taught in the Church of God to the people ; That there is none other thing , that can be named vnder heauen , to saue our soules , but this only worke of Christes precious offering his bodie vpon the Altar of the Crosse. For so great was Gods wrath and displeasure towards sinne , that he could be pacified by no other meanes , but only by the sweet and precious bloud of his deere Sonne . And so pleasant was this sacrifice and oblation of his Sonnes death , which he so obediently and innocently suffered , that God would take it for the onely and full amends for all the sinnes of the world . As for Christs descent to hell , I deliuered the same ends and intents , which the booke of Homilies doth , where it saith ; Christes death destroyed death , and ouercame the Diuell . His death destroyed hell with all the damnation thereof . Christ passed thorow death and hell , to the intent to put vs in good hope , that by his strength we shall do the same . He destroyed the Diuell , and all his tyrannie , and openly triumphed ouer him , and tooke away from him all his Captiues ( meaning all the Elect ) and hath raised , and set them with himselfe amongst the heauenly Citizens aboue . These things thus preached and printed by me , it may please your excellent Maiestie to vnderstand , were first impugned by an hastie and humorous Treatise , whiles my Sermons were yet vnder the Presse ; and after by a larger and warier Defence , which is this that I now refute . The Treatiser sliding from the things proposed by me , ( wherein he could not open his mouth but with as many vntrueths as words ) did beare men in hand the question was , Whether Christ suffered for vs the wrath of God , or no ; whereas I mooued no such doubt , but rather acknowledged , That all which Christ suffered in soule or in bodie , was the wrath of God against our sinnes ; if we speake as the Scriptures doe of punishments prouided ●…or this life , where Christ did suffer , and not of the wrath to come , which is the vengeance prepared for the Diuell and the damned in another world . And because in this Treatise I found moe distempered pangs of erroneous follie , than aduised steppes of learning or religion , I refelled the chiefe reasons thereof in a Conclusion added to my Sermons , as they were in printing ; not thinking it worth my time or paines to make any longer resutation of him , that remembred so little of that I had vttered , and reasoned so loosely for that which he would establish . No sooner were those Sermons and that Conclusion published , but the curious Brethren , seeing their kingdome of conceits impugned , made their obseruations on both , and sent their collections and reasons to the Treatiser , that he might make a fresh Defence ; correcting in many things his former rashnesse , and now leading him rather cunningly to cauill with the Fathers speeches , than so proudly to disdaine their testimonies : which maketh him not only to change his minde in many matters from that he sayd before , but often to crosse himsel●…e in the selfe same leafe , whiles he doth not marke what he sayth out of his owne heart , and what he bringeth out of other mens supplies and papers . In this Defence ( for so they call it ) they labour more to impeach my proofes , than to iustifie his former reasons ; and as it were slipping their owne necks out of the coller , they inuade my Sermons with their whole might , making the world beleeue , I haue not only proued nothing , but vttered such strange positions , as no Diuinitie will endure . Howbeit in their hoatest onsets I might soone perceiue , they still wrested my words from their right sense , as they did both Scriptures and Fathers ; and shrouded themselues vnder certaine generall and ambiguous phrases , as , That Christ suffered the proper wrath and meere iustice of God , and full punishment of sinne , in substance , though not in circumstance ; with which they seeke to blinde the Reader and intangle the Opponent , that he should neuer finde their exact and particular Assertion , but they would alwayes be sure to haue a refuge to their large and vnknowen couerts ; from which they step not an inch , and without which they say nothing , for feare to be taken tardie with heresie or open impietie . To waste time , and enter brabbles about words , my manifolde businesses and publike seruices did not suffer me ; and had not my late Soueraigne ( now with God ) at her last being at the Castle of Farnham taken knowledge of the things questioned betwixt me and them , and directly commanded mee neither to desert the doctrine , nor to let the calling , which I beare in the Church of God , to be trampled vnder foot by such vnquiet Refusers of trueth and authoritie , I confesse to your excellent Maiestie , I had made farre shorter worke with them , and not spent a quarter of the paper which now is bestowed on the cause . Vpon her appointment , which was sacred to me ( notwithstanding my sicknesse , which detained me two yeeres from studie , whiles I was forced to seeke the recouerie of my health , and many other affaires and attendances , which continually called me away ) I beganne to reuiew the whole ; and since there was neither order nor method in their writing , to trace them in their confusion , which hath beene most tedious ; and in the end to let them see , That neither for themselues , nor against me , in that whole Defence they haue vttered one true sentence ; though the waightiest and most of their matters , besides their darke and deceitfull generalities , be proposed with as it were , in a sense , it seemeth , after a sort , and such like wauering and perplexed speech . I haue open●…d to your most sacred Maiestie , most prudent Prince , the cause and course of this large Suruey , which it hath pleased God to reserue to your Princely view , my late Soueraigne being taken out of this life the beginning of that Summer , wherein I meant to commit it to the Presse ; and so had I done the first yeere of your Maiesties entring into this Realme , had not the infection of your principall citie , and my attendance on your Maiestie ( as my duetie bound me ) here in this countrey stayed me . The points handled in the former Sermons , and iustified in this later Suruey , are many , and those very materiall ; the chiefe heads whereof , though they appeare aswell in the Titles ouer ●…ch Page , as in the Table prepared of purpose to helpe the confusion of their Defence , yet I will summarily contract and annex to these presents , that your Princely wisdome may with more ease perceiue in euery of these things controuersed , what I defend ; and censure the same , when it hath pleased your Highnesse at your leasure to view the particular parts and proofs , as it seemeth best to your learned and religious iudgement . My only desire , and humble petition to your most sacred Maiestic , as becommeth a Christian Bishop , is , That in the foundations of our faith , I meane the worke and meane of our Redemption and Reconciliation to God by Iesus Christ , men be not suffered , vnder your godly gouernment , to preach or publish their vnwritten fansies , and by their continuall Synecdoches , which are manifest additions to the Word of God , to alter and inuert the Trueth , so plainly , fully , and frequently deliuered by the Apostles of Christ in the sacred Scriptures : lest if they get this liberty , with vnnecessary figures where they list to interlace the Word of God in these maine points of Saluation , they leaue neither doctrine nor discipline sound in the end . And as in the first question they adde to Christes sufferings the death of the soule and of the damned , though there be no such thing warranted or witnessed in the Scriptures ; so in the second they outface Christes Descent to Hell with phrases and figures , when it is plainly professed in the Creed , ( where not phrases of speech , but Articles of faith are deliuered ) and expressed in the Scriptures , That Christes soule was not left ( or forsaken ) in hell ; and that very place alleaged by Peter , as properly pertaining to Christ , and no way common to him with Dauid , who being a Prophet , knew that God had sworne with an oath to raise vp Christ , to set him vpon his Throne , & to make him Lord ( of all ) and Christ , that is , the anointed Sauiour of his people from Sinne , Death , and Hell. And though all the Fathers Greeke and Latine from the Apostles times , haue receiued , beleeued , and deliuered that to be the sense of Peters words ; as likewise of Pauls : That Christ , who ascended on high , descended first to the lower parts of the earth ; yet they sticke neither at Scriptures , Creeds , nor Fathers , but wrench and wrangle with them all , subiecting euery thing to their sleights and shifts , that they may raigne as they will in the Word of God. Where likewise they shame not to condemne all the Fathers Greeke and Latine , as conspiring against the Trueth , and peruerting the Scriptures , by altering the authentike vse of words ; for which they appeale to Plato and prophane Poets . This the Treatiser blusheth not to write : This Iaffirme ; It is only the Fathers abusiue speaking , and altering the ancient sense of Hades , that hath bred this ●…rrour of Christes descending into Hell ; their vnapt and perilous translating it into Latine , Inferi ; and our naughtie and corrupt translating in English , Hell , hath confirmed the same . And note heere this first ; It is a thing too rife with the Fathers , yea with some of the ancientest of them , to alter and change the authentike vse of words , whereby consequently it is easie for errours and grosse mistakings to creepe in . This lowd and lewd Proclamation he maketh against all Christian Writers , Greeke , Latine , and English , since the first foundation of the Church , and yet therein erreth most absurdly and shamefully . For the Greeke Fathers vse the word Hades , as the Apostles and Euangelists did ; for the place where torments after this life are prepared for the wicked ; and the prophane Graecians ( one conceit of Socrates excepted ) did alwayes take it for a place of darkenesse vnder the earth , whither they thought good and bad descended ; the wicked to punishment , the better sort to such delights , as carnall men dreampt of after death in their Elysian fields . In both these questions I haue not spared ( most religious Prince ) aswell to examine the Scriptures with all diligence , as to shew the confession and resolution of Christs Church long before our times , that all the world may see , I maintaine none other grounds of Faith , nor sense of Scripture , than haue beene anciently , constantly and continually professed , and beleeued in the Church of Christ for these fifteene hundred yeeres , till this our present Age ; and the same allowed and ratified by the publike lawes of this Realme , which your Maiestie in your most Princely wisdome and courage professe to vpholde and continue . God for his holy Names sake blesse your most sacred Maiestie , and prosper all your vertuous and Christian cares , that as in learning and wisdome , in clemencie and pietie , he hath made you the Mirrour of this Age ; so in peace and prosperitie , in concord and vnitie , in all happinesse and felicitie , he may exalt you aboue all your neighbour Princes ; and hauing vnited the two Realmes of England and Scotland in one subiection vnder your Princely right and regiment , he will knit the hearts and hands of both to honour and serue you , loue and obey you , and your royall issue after you , to the worlds end . Your Maiesties most humble subiect and seruant THO. WINTON . THE CHIEFE RESOLVTIONS OF THIS Suruey . THe cleerenes and fulnes of the Scriptures in the worke of our Redemption is exactly to be reuerenced ; so as no man ought to teach or beleeue any thing touching our redemption by Christ , which is not expresly witnessed in the sacred Scriptures : much lesse may we distrust the manifest words of the holy Ghost to be impertinent or vnsufficient in declaring the true price and meane of our redemption . The maine ground of the Gospell , which the Apostles preached , the faithfull receiued , wherein they continued , and whereby they were saued , was this ; That Christ died for our sinnes according to the Scriptures , and was buried , and rose the third day ; according to the Scriptures . Since then we are reconciled to God by the death of his Sonne , we must acknowledge none other death of Christ then that which he suffered in the bodie of his flesh , after which he was buried , and from which he rose the third day , which death the Scriptures most apparently describe to be the death of Christs bodie . If we were redeemed by the bloud of Christ , and God proposed him ( to be ) a Reconciliation through faith in his bloud , which was shed for the remission of sinnes ; we may not presume to appoint a new price of our redemption , or new meane of our reconciliation ; since by the bloud of his crosse Christ hath pacified both the things in earth , and things in heauen ; and the bloud of Iesus Christ cleanseth vs from all sinne . The Scriptures doe no where teach , nor mention the death of Christs Joule , or the death of the damned , which is the second death , to be needfull for our redemption . We must not therefore intrude our selues into Gods seat to ord●…ne a new course for mans redemption . If the Spirit doe quicken , and the iust liue by faith , and he that abideth in loue , abideth in God , who is life ; it was vtterlie impossible , but the soule of Christ in that abundance of Spirit , euidence of Faith , assurance of Hope , and perfection of Loue , which he alwayes retained , should alwayes liue to God. Life and death being opposed as priuatiues , and so not to be found in one and the same subiect at one and the same time ; the soule of Christ alwayes liuing , could neuer be dead . Neither could a dead soule be pleasing to God , ( who is whole life , and therefore hateth death as contrarie to his nature ; ) when yet he was alwayes well pleased with Christ. Where some imagine extreame paine in Christs soule may be called the death of his soule ; that position is repugnant to the Scriptures : for the greater the paine which the soule feeleth , and endureth with innocencie , confidence , obedience , and patience , ( such as were all Christes sufferings ) the more the soule liueth and cleaueth to God , for whose glorie it suffereth so much smart ; as appeareth in Martyrs , whose soules do most liue in their greatest torments . The late deuice of hell-paines in Christes passion is not only false , but also superfluous : for the true paines of hell neither are , nor can be suffered in this life , where , by Gods ordinance extreame paine driueth the soule from the bodie : much lesse can man or Angell endure them with obedience and patience , as Christ did all his paines . And what need was there of hell-paines in the crosse of Christ , since God can by euery meanes , or without meanes raise more paines in bodie or soule , than any creature can endure . Christs soule could not be strooken with any horrour of Gods displeasure against him , since in his greatest anguish he professed God to be his God , and his Father , and by prayer preuailed for his persecutors ( as appeared after by their conuersion ) and gaue eternall life to the soule of the Thiefe hanging by him , and beleeuing on him . Now to giue life is more than to haue life ; and restore others to fauour he can not , that himselfe is in displeasure . Hell-fire , which the damned and diuels do and shall suffer , is a true and eternall fire prepared by the mightie hand of God to punish aswell spirits as bodies ; and this errour , That the fire of hell was only an internall or spirituall fire in the soules and consciences of men , was long since condemned in Origen by the Church of Christ. Reiection therefore , desperation , confusion , horrour of damnation , externall and eternall fire , which are the torments of the damned , and true paines of hell , can not without blasphemie be ascribed to Christ. Christ therefore suffered neither the death of the soule , nor the paines nor horrors os the damned , or of hell . Euery sinne is common to the whole man , who is defiled euen with thoughts that be euill ; not only because the bodie is the Seat , wherein , and the instrument , whereby the soule worketh ; but also for that the first infection of sinne commeth to the soule by the bodie , and the first information and prouocation to sinne riseth from the senses and affections , which are mooued with corporall spirits ; and all the parts and powers of the bodie attend the will with most readie subiection to haue each sinne ( which the soule conceiueth ) impressed on them , and executed by them . And therefore the suffering for sinne in the person of the Mediatour , must be common both to bodie and soule in such sort , that as in transgressing , our soules are the principall Agents , so in the suffering for sinne , his soule was the principall Patient . Christ would vse no power to assuage the force and violence of his paines , ( though he wanted none , as appeareth by his ouerthrowing them with a word , that came to apprehend him ; ) but submitted himselfe to his Fathers will with greater obedience and patience , than any man liuing could . We may therefore safely beleeue , That the iustice of God condemning sinne in ( Christes ) flesh , proportioned the paines of his bodie , in which hee bare our sinnes , to the strength of his patience ; and so both his paines and his patience farre exceeded all mens . The rather for that Christes sense did not faile him by degrees , as ours doth , when the paines of death are extreamest , which driue our soules from our bodies ; but hee did in most perfect sense feele the sting and bitternesse of paine to the last breath ; by reason he was of his owne accord , at an instant appointed by his Father , to breathe out his owne soule , and so did , to the great admiration of the Centurion that obserued it ; and consequently hee retained firmnesse of voice , and exactnesse of sense , all the while his paines were at sharpest . The soule is punished in this life by her vnderstanding , will , affections , and senses , according as their obiects , directed and strengthened by God , make violent and vehement impressions ; the torment of hell-fire being the iudgement of another world . Neither is God the tormenter of soules in hell with his immediate hand , but by his wisdome and power hath ordained euerlasting fire , as an externall Agent aboue nature , to take vengeance of damned men and diuels according to their deserts . No Scripture doth teach , That God with his immediate hand tormented the soule of his Sonne on the Crosse , or in the Garden ; notwithstanding Christes soule was full of feare and sorow in the Garden , and of griefe and paine on the Crosse : all which outward and inward passions ne did , ne could peruert Christs will , nor oppresse his power ; but they must all be voluntarie , that they might all be meritorious ; and the more Christs power was to admit them , when he would , as he would , and because he would ; the more his obedience was to the will and hand of God , who forced nothing on Christ against his will , but by that which was offered and suffered , tried the obedience of his Sonne , and accepted all from him as a most willing Sacrifice . The wrath of God punishing our sinnes in the person of Christ , was neither such as the Damned in hell , nor as the Reprobate in earth doe suffer ; but rather common to the members of Christ , who must drinke of this Cuppe , haue fellowship with his afflictions , and be conformed to his death , though they neuer feele the true paines of hell , nor haue their soules tormented by Gods immediate hand . Neither was it any other wrath , than such as might stand with Gods loue towards his Sonne , ( who did not hate him for our sakes , but loued vs for his ) and was Fatherly tempered to the strength of Christes manhood , and graciously ouerruled and quenched by the fauour that God bare to the person of his Sonne . And therefore the termes of meere and proper wrath ( if they meane proper to the damned ) are false and impious in Christes sufferings , which neither in maner , measure , nor purpose , did agree with the torments of the damned . The true and full satisfaction for our sinnes , must not be deriued from the singularitie and infinitie of Christes paines , longer and greater than which the damned and diuels doe euery one suffer ; but from the dignitie of the person , who being the only and eternall Sonne of God that made vs , humbled himselfe in our stead , and in our nature to restore vs , and offered recompense for our sinnes , which was his submission and obedience vnto the death of the Crosse , more pleasing to God than our condemnation to hell could haue beene : for in this ballance betweene the wrath of God against our sinnes , and the loue of God towards his Sonne , neither was his iustice neglected , nor his loue ouer swayed ; but a sweet and wise temper of both was prouided for the manhood of his Sonne , first to suffer with patience , and then to raigne with glorie ; that all the sonnes of God might be the more willing and readie by his example to obey the will , and abide the hand of God , before they did enter into his Kingdome . The Scriptures witnessing , that the Sacrifices of God are a troubled spirit , this might not want in Christes Sacrifice for sinne ; but he approching the presence of God with and for our offences , lawfully might , and exceedingly did feare the greatnesse and iustnesse of Gods anger against our iniquities ; and as deeply sorrowed , that Gods holinesse was so carelesly despised , and highly displeased with our manifolde iniquities . Which inward sacrifices of feare and sorrow for vs , and our sinnes , in the person of the Mediatour , were no lesse acceptable to God than the simple suffering of paine . Since Gods power is despised , where it is not duely feared , and sinne is iustified , where the displeasing of God is not thorowly sorrowed ; in presenting vs and our cause to God , Christ was to yeeld for vs , and in our behalfe that infinite submission and feare to the power of God prouoked , and contrition and sorrow to the holinesse of God offended , which we could neuer haue done . And without these to offer to beare the burden of our sinnes , was to make light account of our sinne against God , and of Gods wrath against our sinne , which was farre from the Sonne of God. There might therefore in Christes sacrifice for sinne not without iust cause appeare exceeding feare and sorrow , yet both religious , and measured by the rules of obedience and humilitie , though passing grieuous to the soule of Christ. Neither were these submissions and afflictions of Christs soule answerable to his perfection , and our transgression , if they did not reach to the highest degree of feare and sorrow , that mans nature in Christ was capable of , without distrust of Gods fauour , or dislike of his iustice . Christ did not pray in the Garden contrarie to his Fathers knowen will , but made an expresse and speciall reseruation thereof euen in the first part of his prayer . Neither was he amazed and confounded in all the powers of his soule and senses of his bodie , as these Presumers teach , but he prayed with faith , and suffered with obedience ; both which require perfect vnderstanding , will , and memorie . Manie things might concurre to increase Christes sorrow in the Garden , as the reiection of the Iewes for spilling his bloud , the dispersion of his Church , all flying and forsaking him ; the continuall rage of Satan against his weake and fearefull members ; Christ now in his temptations and afflictions beholding theirs with great compassion and griefe of heart : which is it that Hilarie saith ; Et tristitia de nobis est , & oratio pro nobis est . Christ sorrowed for vs , and prayed for vs. An Agonie is properly a vehement contention of minde to preuaile in that we vndertake , rightly weighing and striuing to remoue the difficulties and impediments obiected to hinder the euent . Christes bloudie sweat , if it were naturall , must proceed rather from zeale and intention of minde , than from feare and sorow ; which coole the bloud , and quench the spirits ; whereas the spirits must be mightilie kindled , and the bloud much heated and thinned , before it can issue forth by sweat . And since by the words of Saint Luke , Christ fell into an Agonie after an Angell appeared from heauen , and comforted or strengthened him ( with a message from God ) it seemeth rather an effect of Christes intentiue prayer which the Scripture there mentioneth ; than a consequent to any other passion or paine . Christes intentiue prayer , after comfort receiued by an Angell from heauen , might proceed from his ardent desire , care , and zeale of our redemption from the wrath of God , and protection from the rage of Satan . And therefore , as the Prophet foreshewed he should not onely beare the sinnes of many , but pray for the Trespassers , Christ might spend all the spirits and powers of bodie and soule in most vehement and feruent prayer , euen vnto a bloudie sweat , to haue all his members pardoned their sinnes , and reconciled to God by the sacrifice of his bodie , which he would offer for them ; and also to haue Satan cast out from accusing them , and in the end trodden vnder their feet . If Christes bloudie sweat were supernaturall ; we must aske no cause thereof , but leaue it to his sacred will , who could aboue nature doe what he would . That it was no proofe of hell paines , appeareth plainly , because Christ after in greater paines on the Crosse did not sweat bloud ; and of all those , whom these men imagine suffered hell paines in the Scriptures , no one can be produced , that euer sweat bloud . The word ( forsaking ) vsed by Christ in his Complaint on the Crosse , doth not in all the Scriptures inferre the paines of the damned ; but in the wicked it noteth reiection , desperation , and feare of damnation ; and in the godly it argueth want of protection , or decrease of consolation in their troubles . In Christ it might shew the time , the cause , the maner , or the griefe of his being so long forsaken , and left to the rage and reproch of his persecutors , without any sensible signe of Gods loue towards him , care for him , helpe in his troubles , or exse in his paines ; but it doth not prooue , that Christ thought himselfe forsaken of Gods fauour , grace , or spirit ; which feare or doubt could not be in him without a manifest touch of error , and want of faith . Christ neuer feared nor doubted , that he should or could perish vnder the hand of God persuing our sinnes in the bodie of his flesh ; but for the ioy set before him , endured the Crosse , and despised the shame ; and as S. Peter sayth of him at the time of his suffering , he alwayes beheld God at his right hand , that he should not be shaken ; and therefore his heart reioyced , and his tongue was glad , and his flesh rested in hope , because his soule should not be forsaken in hell , nor his flesh see corruption . Christ was made a curse for vs , in that he suffered the temporall and corporall curses of the Law threatned vnto sinners , as all sorts of afflictions belonging to this life , and in the end , a painfull and shamefull death , by which he abolished the spirituall and eternall curse of God due to vs for sinne ; but he was neuer inwardly , truely , nor eternally accursed of God , since by tasting of our externall curse for a time , he made vs partakers of his spirituall and celestiall blessednesse for euer . Christ who knew no sinne , was made sinne for vs , that is , either the punishment of , our sinnes , or the sacrifice for our sinnes : for we were healed by his stripes , and he gaue himselfe for vs a sacrifice of a sweet smell to God. Being then an holy and acceptable sacrifice to God for sinne , he was neither defiled nor hatefull to God with our sinnes : but suffered , the iust for the vniust ; that is , he tooke vpon him the punishment of our sinnes , though he were most innocent ; and by the holinesse of his person , submitting himselfe to the death of the crosse , purged our vncleannesse ; by his innocencie , couered our guiltinesse ; and by his fauour with God , reconciled vs that were enemies . Christ bare the full punishment of our sinnes ; that is , not all which we should haue borne ; for then he must haue beene euer lastingly reiected , confounded and condemned to hell fire , which are most horrible blasphemies ; but he bare so much of the punishments of this life , where he suffered , as in his person by the iust iudgement of God was most sufficient for all our sinnes . TOuching Christs descent to hell , the words are plainly cited by Peter out of Dauid , that Christes soule ( after death ) should not be left in Hades , which Saint Luke in his Gospell vseth for the place where torments are prepared for the wicked after this life . And in that sense is the word vsed thorowout the New Testament ; as likewise the Greeke Fathers tooke it for the place vnder the earth , whither the soules of all men were condemned for sinne , and where the Diuels detaine and torment the wicked . That Christ likewise descended to the lower parts of the earth , and to the ( bottomlesse ) deepe after death , is vouched by Saint Paul ; whereupon the whole Church of Christ from the beginning hath confessed his descent to hel to be a point of Christian pietie . Peters Sermon ( in the second of the Acts ) intended not simply to proue that Christ was risen from the dead , as Lazarus and others were ; but affirmed farder of him , That God raised him vp , to set him on Dauids Throne ; that is , to make him King of Glorie . This he prooueth , In that Christes flesh could not see corruption , nor his soule be forsaken in hell ; which was verified in none , no not in Dauid ( who were all dead , and saw corruption ) but only in the Messias . It was therefore impossible , that either death or hell should detaine Christ , but he was to rise Lord of death and hell , and the Sauiour of all his from both ; as appeared by his ascending to heauen , and sitting at the right hand of God. Neither was this strange to the Iewes , who were taught to expect that to be performed by the Messias , which God promised by his Prophet ; O Death , I will be thy death : O Hell , I will be thy destruction . Sheol in the Olde Testament signifieth the Graue , and Hell ; that is , the places whither the dead bodies of all men went , and whither the soules of the wicked dead in sinne descended after death . And therefore where it is distinguished from the death of the bodie , or referred to the soule after death , as it is in Dauids words applied by Peter to Christ , it apparently signifieth Hell. The ends of Christes descent are likewise deriued from the Scriptures , as the destroying of the Diuels kingdome , and triumphing ouer powers and principalities , and making an open shew of them , spoiling them by deliuering all his Elect , dead , liuing , and yet vnborne , from the right , power , and feare of eternall death ; taking into his hands the Keyes of Death and Hell , that he might be Lord of all , in Heauen , Earth , and Hell. The Creed is not a Collection of Greeke or Hebrew phrases vnknowen to the people , but a short summe of the Christian faith prouided for the simpler sort of men to learne by heart . And therefore , as nothing is superfluously repeated , so nothing is obscurely couered in it . And though this Article , He descended to hell , wanted for a time in some Churches , euen as some part of Scripture did , yet was it retained by all Christian Writers , as a ground of true religion from the Apostles time ; and professed in some Churches very anciently in their Creed , and at last generally receiued in all places . All the Fathers of Christes Church with one consent teach this as a point of the Christian faith , That Christ after death descended to hell ; insomuch that Austen resolutely sayth , Who but an Infidell will denie , that Christ was in hell ? Where Abrahams bosome was , neither was , nor is agreed amongst the learned : only Austen rightly inferreth out of Christes words , That being a place of comfort , and farre off aboue Hades ( where the rich man was tormented ) with a great Gulfe setled betwixt those two places , it could be no part , nor member of hell . The rest , which are very many , appeare by the seuerall Titles ouer ech Page , or by the Table prouided to finde the same with more facilitie . THE SVRVEY OF CHRISTES SVFFERINGS FOR MANS REDEMPTION . IT may seeme somewhat strange to thee ( Christian Reader ) as it doth likewise to me , that one and the selfe same cause , being twice now debated and discussed in writing on either side ; we should at the last be farther from agreeing on the true state of the controuersie than we were at the first entring into the matter . If the fault be either in the doubtfulnesse of my words proposing it ; or in the diuersnesse of my mind defending it ; I refuse no reproch of follie , and inconstancie ; but if I keeping close to the points which I first propounded , and calling vpon the aduerse part , with as great vehemencie and importunitie as I could , to goe directly to the issue , and no way to digresse from the things in question ; the Impugner trusting more to the couert of his words , than to the soundnesse of his proofs , will of purpose shunne the marke prefixed , and roue at pleasure with doubtfull and deceitfull termes , to hide the nakednesse of his side , and to make the Reader beleeue he hath matter of moment , when indeed he doth not so much as vnderstand himselfe , or take any knowledge of the chiefest things which I obiect or alledge ; then is he woorthie to beare the blame who best deserueth it , and thou ( Christian Reader ) mayest soone perceiue , and assoone pronounce both for thine owne ease , and for an end to be had in this strife ; ( for to thee the Confuter referreth himselfe , and so doe I ) whether of vs flieth the touchstone of trueth , and faileth in the due proofe of his doctrine , as neere as God shall giue thee wisdome to discerne light from darknesse , and grace to preferre trueth before falshood . In the Preface of my Sermons published , I much misliked , and openly charged the ouer hastie Discourser , that called himselfe H. I. for a cleane changing the state of the first Question : and to the maine diuision of his Treatise , where he sayth , The whole controuersie hath in it two points ; the first , That Christ suffered for vs the wrath of God , &c , I replied in my conclusion , b It was too much boldnesse to outface the world in print , that this was the position which I impugned . There were too many witnesses there , for me to denie , or for him to belie the Question , he knew it well enough , but he could not tell how to proue that which I then reproued , and therefore he shranke from it , and dallied with generall and doubtfull termes . And lest either the patient Reader , or strict Examiner , should be forced farre to seeke for the chiefe points by me denied or affirmed in those Sermons ; I purposely and plainly numbred and deliuered them in such sort , as none could mistake them , but he that would wilfully ouerleape them . My words thou wilt pardon me to repeat ( good Christian Reader ) that thereby thou mayest see whether I alter or new frame my first questions and resolutions , as this Prater pretendeth , by his euery where complaining of my manifolde ambiguities , fallacies , and contr●…rieties ; or he rather dissembleth the weaknesse , and couereth the badnesse of his cause vnder certeine perplexed and confused phrases , as anon thou shalt heare more at large . These are my words in the foresayd c Preface . I laboured ( in these my Sermons ) to prooue these foure points : First , That it was no where recorded in holy Scriptures , nor iustly to be concluded by the Scriptures , that Christ suffered the true paines of Hell. Secondly , That as the Scriptures describe to vs the paines of the Damned and of hell ; there are manie terrors and torments , which without euident impietie can not be ascribed to the Sonne of God. Thirdly , That the death and bloud of Christ Iesus were euidently , frequently , constantly set downe in the writings of the Apostles , as the sufficient price of our Redemption , and true meane of our Reconciliation to God , and the verie same proposed in the figures resembled in the sacrifices of the Law , and sealed with the Sacraments of the New testament , as the verie ground-worke of our saluation by Christ ; and so haue beene receiued , and beleeued in the Church of God , foureteene hundred yeeres , before any man euer made mention of hell-paines to be suffered in the soule of Christ. Lastly , where the Scriptures are plaine and pregnant , That Christ died for our sinnes , and by his death destroyed him that had power of death , euen the diuell , and reconciled vs when we were strangers and enemies in the body of his flesh through death : besides , That the Holie ghost in these places by expresse words nameth the bodily death of Christ , as the meane of our Redemption & Reconciliation to God ; no considerate Diuine might affirme or imagine Christ suffered the death of the soule ; for somuch as the death of the soule must exclude Christ from the grace , spirit , and life of God , and leaue in him neither faith , hope , nor loue , sanctitie , nor innocencie , which God forbid any Christian man should so much as dreame . And if any man to mainteine his deuice , would inuent a new hell , and another death of the soule , then either Scriptures or Fathers euer heard , or spake of , they should keepe their inuentions to themselues : it sufficed me to beleeue what I read , and consequently , not to beleeue what I did not reade in the Word of God , which is and ought to be the foundation of our faith . Whether there be any darkenesse or doubling in my speech , I leaue it to thy censure , good Christian Reader . I affirme touching our redemption and reconciliation to God , what the Scriptures affirme , and as neere as I could in the selfe-same words : I denied the late additions of some men in matters of so great weight , which the Scriptures by their perpetuall silence denie , and by their open and euident consequents disprooue and impugne . If any man thinke my Sermons in these points lesse euident , or pertinent to the purpose than my Preface ; let him looke to the places where these things are hand●…ed , and iudge in Gods name , as he findeth cause ; remembring that he which withstandeth or neglecteth the trueth , withstandeth and neglecteth his owne saluation . First that no Scripture doth witnesse or warrant Christs suffering the true paines of hell in his soule ; see either the d proposing of their opinions that so thinke ; or the examining of their e proofes which are brought for that conceit ; or the shutting vp of that part , which sheweth the summe of all aforesayd , which I close in this wise : f Then are there in the sacred Scriptures neither any praedictions that Christ should suffer the paines of hell in his soule heere on earth ; nor causes why he must suffer them ; nor signes that he did suffer them ; and consequently , what soeuer is pretended , no proofe , that these sufferings must be added to the Crosse of Christ , before the worke of our saluation can be perfect . Secondly , that such paines of hell , as the Scriptures expresse and auouch , may not be applied to Christ , without apparent impietie , reade what I g write concerning the particulars , and settle thy iudgement ( gentle Reader ) as thou likest best . I desire not to preuaile , where I bring not sufficient proofe : emptie words on either side , are slender meanes to quiet thy conscience , or settle thy faith , if thou seeke to be religious . Thirdly , where the whole course and tenor of the sacred Scriptures do plainly and fully ascribe our Redemption and the remission of our sinnes to the death and bloud of Christ Iesus ; I dare not delude the words of the Holy ghost , as if they were euery where improper or imperfect , but by the foure first h effects of Christs crosse , I make it appeare how sufficient our saluation is by the bloud of Christ , without anie supplie of hell paines to be suffered in the soule of Christ. Lastly , since no Christian man may doubt , but we are redeemed and saued by the death of Christ , how i farre it is from all sense and shew of holy Scripture to subiect Christ to the death of the soule , and how repugnant to the mouthes and mindes of the ancient and catholike fathers , I insert a speciall discourse , and thence obserue , that where & whensoeuer the Holie ghost speaketh of the death of Christ , he meaneth the death of Christs body suffered on the altar of the Crosse , and by no meanes the death of Christs soule . These things being thus sensibly and plainly set downe to the view and reach of all men , were they neuer so simple , if they were Christians ; what reason had you , Sir Refuter in your Treatise to slide from all this , and to delude your Reader by telling him that the whole controuersie had in it two points : 1 That Christ suffered for vs the wrath of God : 2 That after his death on the Crosse , he went not into hell in his soule : as if I proposed or proued nothing in the first part of my Sermons , but that Christ did not suffer for vs the wrath of God ? did I , or could I make or mooue anie such question , that in preci●…e words taught the k wrath of God against our sinnes was verie great in the Crosse of Christ ? did I not in plaine termes ascribe to Christ l a double sense of Gods wrath : the first m pursuing our suretie being innocent and obedient , and euen his owne and onelie sonne with all maner of corporall and temporall scourges vnto death , before it could be pacified ? the next a n serious contemplation of that eternall and intolerable v●…ngeance , which the Iustice of God had in store for vs , by reason of our manifolde sinnes , whose danger and destruction touched him as neere , through the tendernesse of his loue and pitie , as if it had beene imminent ouer his owne head ? But this you will say is not the wrath which you meane . Sir whatsoeuer your meaning be , which is scant knowen to your selfe , as anon we shal better perceiue , the words of your Treatise setting the very question , to which your Reader must looke , ouerlashed with two palpable vntrueths , vnfit for a man of that care and conscience which you would seeme to haue . For first this could be no question with me , whether Christ suffered for vs the wrath of God , who exactly affirmed that Gods wrath was great in the Crosse of Christ , and admitted in the soule of Christ a sight and sense of Gods temporall wrath inflicted on his bodie , and of Gods eternall wrath prepared for our sinnes . Againe , had I moued that question , which I neuer meant , doth the first part of the controuersie containe no more but Whether Christ suffered the wrath of God or no ? are your hell paines so soone vanished into smoake ? is the death of Christs soule no question with you ? whether the death of Christs bodie , and the shedding of his bloud be the full price of our Redemption , and cause of our reconciliation to God , is it not worth the asking , nor worth the answering ? but you ranne from the rest not able to iustifie that which I disproued ; and then , as your maner is , you catch a large and licentious word , and currie that till you confound both your selfe and your Reader . For who but you would haue proposed such a question , Whether Christ suffered for vs the wrath of God , knowing that in the Scriptures themselues , according to which we must frame our speech in matters of faith , there are many degrees and differences of Gods wrath , whereof some may be attributed to Christs sufferings without offence ; others can not without plaine impietie ? and therefore the question which you proposed in your Treatise was but a very stale to make your Reader gaze at , whiles you shifted aside from the matter which I moued . [ The one ( you will say ) is a proofe of the other ; for he which suffereth Gods wrath , must needs suffer the paines of hell . ] That was and must be the whole strength of your Treatise , vnlesse you will confesse that you meant to waste your paper , and mocke your Reader with a number of emptie and idle fansies . But how faint and feeble that foundation was to beare so great a building , the o conclusion of my Sermons doth sufficiently shew . In which I tolde you , that either your argument must be vitious , if your antecedent were particular ; or if to make your argument good , you enlarged your antecedent to be generall , your first proposition would be both iniurious and blasphemous . For though Christ might and did suffer some parts of Gods wrath , as the Scripture vseth that word , which is all that your indefinite proposition will implie ; yet it would no way follow that he therefore suffered the paines of hell . And if , to amend your consequent , you did affirme that Christ suffered the whole wrath of God , and euery part thereof , and so by consequent the paines of hell also ; the forme of your argument was bettered , but your antecedent , on which the conclusion must depend , was a most false and wicked assertion : for then must Christ haue suffered reprobation , desperation , eternall damnation , and what not . Whether this exception were sound and good , I leaue to the iudgement of the Reader ; verily , I haue either forgotten the first principles of Logicke ; or els it was a full and plaine subuersion of your misshaped reason . But you now amend the matter in your last defence , and where your chiefe position was before indefinite , Christ suffered for vs the wratb of God ; and so did neither good nor harme to the maine question of Christs suffering the paines of hell ; vpon better aduice , you make it generall and say ; Christ suffered all Gods wrath , but with foure restraints to saue your opinion from apparent falsitie and heresie . For first you adde , p all Gods PROPER wrath ; next , if it be a punishment for sinne , and no sinne ; thirdly , as touching the essence and nature thereof ; fourthly , so farre as was due generally for all mankinde to suffer . But Sir Defender , this is not to maintaine your first argument , but to confesse , and recant your former follie , when you see your position impugned as friuolous and childish , if it be particular ; or as erroneous and impious , if it be generall ; to come in with foure fresh limitations in a new pamphlet before you can saue your generall assertion from sensible impietie and infidelitie . Howbeit take your fourth , to returne to trueth is neuer too late : Let your generall proposition stand fettered & restrained with these foure brakes : I must aske you now , not onely how you proue this generall Collection , Christ suffered for vs all Gods wrath in the same nature and maner that we should haue suffered it , sauing your foure exceptions ; but also , what parts of Gods wrath you leaue inclosed in your generall affirmatiue , when all these are excluded . Which two demands I wish thee ( good Reader ) to haue in speciall remembrance against we come to debate the Defenders question , that thou mayest see both what cause leadeth him so to collect , and what trueth is in the generall , when these particulars are excepted . That Christ tooke our infimities and bare our sorrowes is confirmed by the Prophet Esaie , and alleaged and expounded as well by Saint Mathew in his Gospell , as by Saint Peter in his first Epistle ; in either of which senses we may safely graunt the meaning of the Prophet to be generall , though his words haue no speciall adscription of all , or some . Saint Mathew declaring how Christ cured with his very word such as were possessed by diuels , and healed all that were sicke , affirmeth that to be q fulfilled which was spoken by Esaias the Prophet , he tooke our infirmities and bare our sicknesses , meaning he tooke from vs our infirmities and recouered our diseases . And in this sense the generall is most true , that Christ tooke away all our infirmities , and recouered all our sicknesses , were they corporall or spirituall , temporall or eternall , that we should feele the full burden of none of them . Neither did our Sauiour only take our sorrows from vs , but he also tooke them vpon himselfe , which Peter obserueth when he saith ( Christ ) r himselfe bare our sinnes ( that is , the burden and punishment of our sinnes ) in his body on the tree . And in this sense likewise , it is very true that Christ bare the burden of all our sinnes without exception , but not all , and the selfe same burdens of our sinnes which we should haue borne . For he that so enlargeth Saint Peters words , which this Discourser so much laboureth , extendeth them to reprobation , pollution , desperation , damnation , and to all the punishments prepared for the wicked in this life and the next , which is the depth and height of all impiety . I wish the Defender therefore to get him some better ground to erect his frame vpon , he will else prooue himselfe an euill Disputer , and a woorse beleeuer . Saint Paule hath a third sense gathered out of this place , when he saith , s We haue not an high Priest that can not be touched with the feeling of our infirmities , but was in ALL THINGS ( tried or ) tempted in like sort , ‖ yet ‖ without sinne . That Christ was tried and pressed with all our infirmities may hence be collected , but with these two additions like to his brethren , and still WITHOVT SINNE . for he must be like ( not to the reprobate , much lesse to the damned , but ) to his t brethren in all things , that is by partaking as well flesh and blood with them , as sufferings and tentations like them , yet alwaies without sinne . Then as the godly neither doe nor can suffer the true paines of hell in this life , which are the iudgements and torments of the damned in another world ; no more did Christ suffer them in this life . And where conscience of sinne , ignorance of Gods counsaile , and weakenesse of faith sometimes draw the godly to doubt of Gods fauour , and affright them with the horror of hell ; from these , and all like inward tentations and motions of sinne , Christ must be most free , in whose soule was no lacke of grace , nor touch of sinne ; but the fulnesse of Gods spirit , assured knowledge of Gods will , and perfection of all humane integritie and innocencie , besides the personall vnion and communion of his Godhead , which kept him both from doubting of Gods loue towards himselfe , and from fearing damnation as due to him or possible to be laide on him . [ Your limitations you will say , serue to exclude those punishments which Christ neither did nor might suffer . For Christ suffered onely in this life , and but for a time , and without sinne ; and yet suffered all , and the very same punishments so limited , as you limite them , which the damned doe , and those were the paines of hell . ] If you begin ( Sir Defender ) to limite the words of the holy Ghost to your liking , I thinke it a safer and surer course to heare and receiue S. Peters and S. Pauls limitations annexed to their owne words , and other defence against all your attempts I desire none . Christ himselfe ( saith Peter ) bare our sinnes in his bodie on the tree . Heere see we not onely the person who , euen the sonne of God ; and the place where , and time when ; on the tree , not after ; but also the part in which he bare the punishment of all our sinnes , to wit , in his body . He must ( saith Paul ) be like his brethren in all things ; that is , infirmities , tentations , and sufferings , but still without sinne . What is this to the paines of hell , which are the destruction of bodie and soule excluded after this life from the ioy and blisse of Gods kingdome , and tormented among diuels with euerlasting fire ? [ That ( you thinke ) is my grosse imagination of hell , the fire there is a toyish fable ; the greatest paine in hell is the sense of Gods fierie wrath , which he inflicteth with his immediate hand vpon the soule lyable to sinne without any meanes or instruments ; the substance whereof because Christ suffered ( as you say ) for a time in this life , though not in hell nor for euer , he suffered the verie same paines of hell as touching the essence and nature thereof , which the damned doe ; though in circumstances of time and place his sufferings somewhat differed from theirs . ] Your quintessencing and new framing of another hell , which the Scriptures neuer speake of ; your quenching hell-fire with a fansie ; your appointing God to be the tormentor in hell with his immediate hand ; your nice diuiding betweene the substance and circumstance of Gods eternall iudgements ; your placing the substance thereof in the apprehension of the soule , and that as well in this life as in the next , with a number of like audacious and desperate deuises to vphold the name or the shade of hell-paines in the sufferings of Christ , wee shall anon discusse , when we come to your opening of the question ; in the meane while the Reader must marke , The question is not whether Christ bare the burden of all our sinnes on the tree , or whether he were touched and tempted in all things like to his brethren , yet still without sinne , but whether it can be prooued by the Scriptures that Christ must beare all and the selfe same burdens of our sinnes which wee should haue borne in this life , and the next , and which the damned doe and shall beare . Your distinction of the substance and circumstance of Gods endlesse and mercilesse vengeance of sinne in hell , we shall quickly let the Reader see how vainely you presume it without all warrant of holy Scripture , and how falsely you applie it to the person of Christ against the manifest Scripture , if first we obserue how handsomely you set downe the doctrine which I defend in the next words to your owne hieroglyphicall question , of purpose that if you cannot by trueth ouerbeare it , you may at least by falshood disgrace it . His u contrary [ opinion ( say you ) we conceaue thus , that Christ suffered for our sinnes nothing else , but simply and meerely a bodily death altogether like as the godly doe often suffer at the hands of persecutors , sauing onely that God accepted the death of his sonne , as a ransome for sin , but the death of his seruants he doth not . ] Had you not seene and read my sermons printed before you made this late defence , you might haue excused your selfe ( Sir defender ) by forgetting or mistaking my wordes ; but after so often and open repeating them in Print , what cause can be imagined why you should thus apparently peruert my words , and purposely forsake the points which I proposed , saue onely that finding the foile , and doubting a fall , you would gladly slippe your necke out of the collar ; and seeing no better meanes , you thinke it more sk●…ll to stand wrangling about the Question , then to be taken tardie with saying iust nothing in a matter of the greatest weight , and chiefest regard in Christian religion . My words are euery where plaine enough as well in deliuering as debating the question , that Christ suffered no death saue on●…ly the death of the bodie , by the verdit of holy Scripture ; and therefore whatsoeuer the Scripture speaketh of Christs death , it is intended and referred to the death of Christs bodie on the Crosse , and by no meanes to the death of his soule . The words of my preface are these : x Where the Scriptures are plaine and pregnant , that Christ died for our sinnes , and by his death destroyed him that had power ouer death , euen the Deuill , and reconciled vs when we were strangers , and enemies in the body of his flesh : besides , that the holy Ghost in these places by expresse words nameth the bodily death of Christ , as the meane of our redemption and reconciliation to God : no considerate Diuine may affirme or imagine Christ suffered the death of the soule . When I come in my Sermons to handle that point I thus beginne it . y That Christ did or could suffer the death of the soule , is a position farre from the words , but farther from the groundes of sacred Scriptures . When I shew the Fathers doe ioyne in the same resolution with the Scriptures , I say , z Rightly therefore doe the Ancient Fat●…ers teach , that Christ dying for our sinnes suffered ONELY THE DEATH OF THE BODIE , BVT NOT OF THE SOVL●… . Concluding their testimonies I capitulate in this wise ; a I hope to all men learned or well aduised it will seeme no Iesuiticall phrenzie , but rather Christian and Catholike doctrine , that the Sonne of God dying for our sinnes suffered NOT THE DEATH OF THE SOVLE , BVT ONELY OF THE BODIE . If you vnderstand not these words ( Sir Defender ) your Reader will iudge you fitter to learne your abc , then to dispute questions in Diuinitie ; if you doe conceaue them , and will peruert them , let him likewise pronounce whether it be sinceritie or impudencie in you , thus to outface the matter against my plaine speach , and to make Proclamation that I defend Christ suffe●…ed nothing else for our sinnes but simply and meerely a bodyly death altogether like as the godly often doe at the hands of persecutors . Had you said , I maintaine Christ suffered no death , but onely a bodily death , I would haue asked you by what Scriptures you or all your adherents can disproue it ; but charging me as you doe with this opinion , that Christ suffered nothing else but simply and meerely a bodily death altogether like the godly ; I must tell you this is one of your trueths , which many men will call a malitious leasing , since my wordes are publikely extant to the contrarie . My first resolution was ; Christ b saw before hand that going to his Crosse he should tast all kindes of calamities , and so it came to passe . For betweene his last Supper and his death , he was betrayed of Iudas , abiured of Peter , forsaken of all his followers ; he was wrongfully imprisoned , falsly accused , uniustly condemned , he was buffe●…ed , whipped , skorned , reuiled ; he endured cold , nakednesse , thirst , wounding , hanging , shame , reproach , and all sorts of deadly paines ; besides heauinesse of hart and agonie of mind , which oppressed him in the Garden . All this I affirme Christ suffered before his death , and therefore all this besides his meere bodily death ; to which I added c all those afflictions and passions of the Soule , which naturally and necessarily follow paine and accompany death . You perchance would annex the paines of hell , and the death of the Soule , but those are the very points in question which I then did , and yet doe vtterly exclude from the sufferings of Christ. Where you say , I hold , Christs death was altogether like as the godly doe suffer at the hands of Persecutors , I know not what you meane by your altogether ; in some things his death was like theirs , in many things vnlike . A wrongfull and painefull death of the body he suffered at the hands of the Iewes , as the godly doe often at the hands of their persecutors ; and a full perswasion he alwaies had of Gods exceeding and assured loue and fauour towards him , in the middest of all his anguishes , as the godly haue in theirs , though in farre lesse perfection then his was ; but as touching the cause , the manner , the force of his death , I make it altogether vnlike theirs . They inherite both sinne , and death , from their Parents , and so of necessity must die , and putrifie in the graue ; he did inherite neither , but being free from both , yeelded himselfe to die , that he might purge and abolish sinne . Death wresteth our soules from our bodies , be we neuer so patient , whiles sence doth last ; he breathed out his soule powerfully , and willingly , which none could take from him , except he would lay it downe of his owne accord . Our bodies doe rot in the graue , and lye in corruption , which is the dominion of death , till the time , they shall be restored ; his body could not be dissolued to ashes , because neither part of his humane nature might perish , after it was once vnited to his Diuine ; but lay in the graue without corruption resisting death , and rose with speede in glory ouerthrowing death , first in him selfe , and after in all his members at their appointed time . So that death is now a necessarie consequent to our sinfull nature , his voluntary death was the satisfaction for our sins , and pacification of Gods wrath , restoring vs againe to Gods fauour , which through sin we had lost . Thus haue you both swarued very far Sir Desender from your owne question , which your selfe put in your first Treatise though wide from our purpose , and wholy misreported the doctrine which I formerly auouched by Scriptures , and Fathers ; giuing small hope you will deale more sincerely in the rest , that enter so corruptly at the first , but you will now open the whole state of the Question , which we are content to heare . [ The opening of the whole state of the Question . For the better vnderstanding whereof we must note these principall things . ] What you cal●… the opening of the Question , I may better call the darkning and obscuring of the Question with many trifling and tedious obseruations , with many new found , farre fet , and ill applyed phrases , with many bold and false assertions powred out of your owne braines , without any shew or so much as pretence of holy Scripture . And if you may be suffered thus to raigne and reuele in matters of Religion at your pleasure ; it is an easie way for you to conclude any thing without any great paines or proofes . For you bring vs a world of wordes warranted by no mans authoritie , but by your owne , and out of them you frame false positions fitte for your fancie , and vtter them as vndoubted principles of Christian Religion ; which indeede haue in them neither truth , nor sence , when they come to be examined . As is your matter , so is your method , tumbling and tossing too and fro , like the vnsettlednesse of your head , and spending twentie pages in meere confusion and contradiction , for which cause I must be driuen to recall your conceits to some speciall heads , least in pursuing your steps I loose both my selfe and the Reader . The things which you disorderly shuffle , and I shall be forced more largely to handle , concerne either the offender , which is man , or the offence , which is sinne , or the Iudge , which is God ; or the punishment which is death , or the ransommer and redeemer , which is Christ. I meane to meddle with no more in any of these , but what directly pertaineth to this question , and serueth aptly to exclude your conceits , and truely to establish the collections which I make . First then , 1 touching MAN who consisteth of body and soule , the doubt will be whether the whole man sinned in Adam , that the whole might suffer in Christ ; or whether the soule onely sinned , that the soule of Christ onely must suffer . Secondly in 2 SINNE must be remembred how it commeth , and what it bringeth . Sinne is either COMMITTED , as by Adam , or INHERITED , as by vs all ; or ASSVMED , as by Christ , who tooke vpon him the punishment of our sinnes though neither committed nor inherited by him . And of it selfe sinne breedeth in the offendor , where it is not remitted , clensed , and remooued by the blood of Christ ; POLLVTION of the whole man , STING of conscience , and REVENGE of Gods wrath in this life and the next . Thirdly , for the 3 IVDGE which is God , we must learne , from what ground , within him the punishments of his elect in this life doe proceede , whether from his Iustice , or from his loue , or from both mixed together , by whom he executeth his iustice in earth and in hell , whether by his immediate hand , or by inferiour ministers and meanes , with what measure he proportioneth it , as well to the faithfull in this life , as to the faithlesse , till the number of their sinnes be full ; and lastly , to what purpose he directeth it , either to reuenge sinne , as in the wicked and damned ; or to represse sinne as in the godly , or to declare his iustice , as in Infants baptized ; or to perfit his graces , as in the best of his Saints here on earth ; or to purge and abolish sinne , and to prooue obedience as in the person of Christ Iesus . Fourthly , 4 DEATH which is the wages of sinne , and includeth all the punishments prouided here , and elsewhere for sinners , is either corporall parting the soule from the bodie ; or spirituall separating the soule from the life , and grace of God ; or eternall , excluding both bodie and soule , from the ioy , and blisse of Gods heauenly kingdome , and wrapping them both in the darkenesse , fire , and horrour of hell for euer . That all the paynes and griefes of this life , are the seedes of death , and wayes to death , and so come vnder the name of death , which driueth the soule from the bodie , is now presumed , and shall be prooued in place conuenient . Fiftly , concerning the 5 REDEEMER , which is Christ ; to whose sufferings all that is aforesaid must in some sort be referred , the question is , in what part , and how farre he suffered , feared , or apprehended the wrath of God against our sinnes : but without question we must know and beleeue that his person was naturally and infinitely beloued of God , ( all the elect being imbraced and accepted onely for him , and in him ) and that the dignitie of his person and depth of his fauour with God , ( when hee submitted himselfe to shew his obedience , and maintaine Gods iustice , by the shame and sharpenesse of the Crosse , receiued in his humaine nature ) was the right ground , and true cause of our Redemption and Reconciliation to God ; whose patience vnto death was a greater and acceptabler sacrifice to God for sinne , then all the world ; yea then all earthly and heauenly creatures were worth . And to increase or strengthen this voluntary sacrifice for sinne , the paines of hell were no way needfull since Christ was to shew his obedience in this life onely , and after death to rise and raigne with glory , and by that which he suffered on the Crosse , he was to learne the obedience of a Sonne , and not the vengeance due to deuils . In all these issues , if I would take the Discoursers trade , to affirme what I list , without any further proofe , I could end the whole cause in as fewe wordes as I haue expressed it ; but since that will neither content the Reader , nor conclude the gaine-sayer , I must haue leaue in larger maner as occasion serueth , both to repell the Defenders bold presumptions , and to confirme those things which I take to be safer Resolutions in Christian Religion . The principall things which you would haue noted ( Sir Discourser ) are either defectiue in their diuisions , or coincident in their partes , or repugnant to your purpose . d All suffering of paines in man ( you say ) is from God , either properly from his Iustice , or from his holy loue ; either from himselfe alone , or also from his instruments and inferiour meanes : and that for sinne either inherent , or imputed ; either as Correction or as punishment ; either immediatly or mediatly as anon we shall further see . Not one of these foure partitions , which you make the fortresse of your cause , is sound and sufficient ; and the fift is the selfe-same with the second , it onely varieth in words . In these two diuisions ( all suffering of paines in man is from Gods Iustice , or from his holy loue ; either as correction or as punishment ) you roue obscurely , but absurdly , at the ground , the measure , the purpose of all paines and punishments , as they come from God on all men , be they wicked or godly , Christ himselfe not excepted ; either in this world , or the next . For the GROVND of them , you say they proceed from Gods iustice properly , or from his holy loue . The MEASVRE and PVRPOSE of them you confound in saying either as correction , or as punishment , which you should distinguish . From Gods iustice properly on men infected with sinne commeth nothing but punishment , that is their due , which the iust Iudge awardeth them . From Gods loue , of it selfe commeth nothing but grace and blisse ; for which cause he is the fountaine of Grace , and father of Mercy to such as he loueth . In the reprobate God hateth their sinnes , and so their persons , being the committers or inheriters of sinne still abiding . In the elect , Gods holinesse disliketh their sinnes as much as the others ; but their persons he loueth and fauoureth for Christ his sonne , in whom they are chosen . And though the full and due punishment of their sinne , which is spirituall and eternall death , be translated from them , and abolished in Christ ; yet when men redeemed and freed from the heauie burden of their sinnes doe not earnestly repent them , or eftsoones frequent them , God for the conseruation of his holinesle , and demonstration of his righteous iudgement to all the world , doth sooner and sharper visit and punish with the corporall and temporall scourges of this life his owne children , neglecting or resuming their sinnes , than his enemies ; whom with longer patience he suffereth to heape vp wrath against the day of wrath . A e iudgement mercilesse therfore , as S. Iames calleth it , is and shall be to the wicked , whereas in the godly mercy reioyceth against iudgement , but not without iustice . For f iudgement ( which in God can neuer be without iustice , since he is the righteous Iudge of the world ) must begin at the house of God , g and when we are iudged , we are chastened , ( with a mercifull iudgement ) that we should not be condemned with the world . And though in the afflictions of the godly , there be many things added of fauour ; as the measure , which is tolerable , not ouerwhelming their patience ; the purpose which is holy , to recall them from the delight and custome of sinne , and to perfit the graces of God in them ; the comfort which is great , that God loueth their persons , when he pursueth their sinnes ; the promise which is sure , that if they suffer with Christ , they shall reigne with Christ , and such like ; yet the smart of Gods rod , and sharpnesse of his whip , wherewith he awaketh the negligent , and tameth the vnruly , proceed from his iust iudgement , and commend his holinesse which hateth all sinne in whomsoeuer ; and declare his iustice to the whole world , that he wincketh not either at the waiwardnesse , or at the carelesnesse of his owne children . The places in Scripture witnessing thus much are infinite , and easie for euery childe to obserue ; and therefore one shall suffice for all . To his Church God sayth by the mouth of Ieremie , h Though I vtterly destroy all the Nations , where I haue scattred thee , yet will I not vtterly destroy thee ; but I will correct thee by iudgement , and not vtterly cut thee off . I haue stricken thee with the wound of an enemie , and with a cruell chastisement for the multitude of thine iniquities , thy sinnes were increased . Thy sorrow is incurable for the number of thine offences , ‖ because ‖ thy sinnes were increased , I haue done these things vnto thee : ‖ But ‖ I will restore health to thee , and heale thee of thy wounds . i [ The godly in this world doe suffer paines for their sinnes ; but these whatsoeuer they be , ( yea though death it selfe ) are improperly called punishments , they are chasticements of sinne . ] This new Grammer doth best become your newe doctrine . All paines for sinnes whatsoeuer , suffered by any of the elect in this life , are chasticements , but in no wise you may indure to haue them called punishments , except very improperly . What is a chasticement properly , but a punishment moderated with loue and mercy ? And since you be so precise that no paine suffered by any of Gods children may properly be called a punishment ; whence I pray you is the word punishment deriued ? not from the Latine word punire to punish ? and punio from Poena , which our English tongue resembling the Latine , calleth paine ? so that paine and punishment are wordes of one deriuation , and so properly of one signification , and by force of the wordes properly , all paine for sinne is punishment for sinne . And therefore in all mens iudgements sauing yours , chasticement is a punishment tempered with fauor , and not a paine excluding all punishment as you make it in your dissolute diuision . Read either the text , or notes of the Geneuian Translation of the Bible , which you would seeme so much to follow ; or whose translation you will , and see whether they doe not contradict your childish conceite , that the Chasticement of Gods children is no punishment . k Moses was punished for their sakes ; and againe , God l doth not punish with the hart ; & the Wiseman speaking vnto God , m with how great circumspection ( saith he ) wilt thou punish thine owne children . And vpon those words of Ieremie , n O Lord correct me , but with iudgement , not in thine anger ; they of Geneua note , o He onely prayeth that God would PVNISH THEM with mercie , which Esay calleth in measure ca. 27. for here by iudgement is ment , not onely the PVNISHMENT , but also the MERCIFVLL MODERATION of the same . So that Chastisement noteth the measure of the punishment , which God fauourably inflicteth on his children , not according to their sinnes , nor exceding their strength . p He hath not dealt with us ( saith Dauid ) after our sinnes , nor rewarded vs according to our iniquities . q There hath no tentation taken you ( saith Paul ) but such as belongeth to men ; and God is faithfull which will not suffer you to be tempted , aboue that you be able , but will giue the issue with the tentation , that you may be able to beare it . Yea , to his enimies God mitigateth the heauinesse of his hand at first , and giueth them time and place to amend before he destroyeth them . r I gaue her space to repent ( saith Christ ) but she repented not ; and therefore when the measure of their sinnes waxeth full , God repaieth them the fulnes of vengeance , which is puuishment proportioned to their sinnes ; and this is the due and proper punishments of those that are wilfull , and doe not repent their wickednesse . s [ The paines of the godly are partly remembrances to cause repentance , partly Chasticements to humble vs and mortifie sinne in vs ; but these whatsoeuer they be ( yea though death it selfe ) are improperly called punishments . Here you touch after your loose maner the purpose of God in afflicting his seruants , which you say is to reforme them , but in no wise to punish them . If God had none other meaning in afflicting the faithfull , but to reforme their sins , nor none other meanes to doe that , but by paines , your speech had some truth ; but because God hath diuers purposes in so doing , and diuers waies without paines to amend his children , this that here you bring , as the rest else-where , is a blind groping besides the truth , and a bold presuming that you are in the truth . God many times lodeth the best and chiefest of his Saintes with oftner and greater troubles , then he doth the meaner sort ; not because their sinnes are more then others , or they neede more amendment then the rest ; but to TRIE their faith , as in t Abraham , and u Iob ; or to shew the x perfection of his grace , as in Paul ; or to prepare them to glory , as in y Lazarus ; or to z conforme them to Christ , whose steps they must follow ; and often to declare his iustice , as he did in striking Dauids child , when the sinne was both repented and pardoned in the Father . In the a sicknesse and death of which child , as of all other infants regenerate by Baptisme , there neither was , nor can be any vse of Repentance , humiliation , or mortification for themselues ; and consequently by your owne diuision , since to them it can be NO CORRECTION , it must in them be a punishment of sinne , not actually committed by them , but naturally deriued to them by the guilt and corruption of their Parents . Yea , the generall paine laid on Adam and all mankinde , as dissolution by death , priuation of originall light and grace , corruption of sinne , infection of soule , which declare vs all to be the children of wrath by nature ; were they corrections or punishments of Adams sinne , since after death there is no repentance nor amendment of life , and the rest are neither barres to sinne , nor retraits from sinne , but either parts , effects , or causes of sinne ? which sticke so fast , and beare such rule in many euen of the elect , that no gentle or fatherly admonitions , reprehensions , or comminations , will preuaile with them , but they must be ouerruled and wearied with sharp and pearcing scourges , before they will see or forsake the loathsomnesse of their sinne . Wherein though it be a great fauour of God , rather to persue them with all temporall plagues vnto their conuersion , then to let them run headlong to euerlasting perdition ; yet the meanes which he vseth are mixed with iustice and mercie , and are rightly beleeued to be punishments fully deserued by their sinnes , though not fully proportioned to their sinnes , the iust and full wages whereof in sinfull men can be none other but death corporall , spirituall , and eternall . So that your diuision , all paine from God is either correction , or punishment ; and your position no paine in the godly is punishment , are not onely friuolous and false , but repugnant each to the other : for so much as paine commeth from God for probation of faith , perfection of grace , assurance of saluation , encouraging of others by example , as well as for correction ; and death and correction in Infants , where correction hath no place , must by your owne partition be a punishment of sinne inflicted on the first Man and all his posteritie . The which because we all inherite from our Parents , and had it in vs at our birth , when there was no vse of correction for vs , it was then in vs all , and so still remaineth a punishment of our first Parents sinne ; though by the grace , and price of Christs death , we are and shall be freed from it . But come to your purpose , and apply this to Christ , for thither you bend and thereat you shoote ; is your diuision true in the sufferings of Christ ? then since by your owne assertion b chastisements and remembrances , ( which are the branches that you make of Correction ) belonged nothing at all to Christ , and indeede there could be no cause to correct any sinfull corruption or affection in him , where no sinne was ; it is a plaine confession that the bodily death and paines which Christ suffered on the Crosse , were the punishment of our sinnes in his body ; and consequently a part of that curse which was imposed on the first mans sinne ; which you so stifly denied in your Treatise , where you said ; c Therefore Christs dying simply as the godly die ( that is a bodily death ) may in no sort be called a curse or cursed . And if to shift of this contradiction , and confession of the truth of my answere to the place of S. Paule , Christ was made a curse for vs , you referre these words ( as the godly doe ) not to the same kinde of death which is bodily in both , but to the same cause of death , which was different , in Christ and his members ; Remember good Sir , the words are not mine , but your owne ; I put many differences betwixt the death of Christ , and his Saints ; as namely the cause , the manner , and force of his death , which I haue touched d before ; but the kind of death which was bodily , and not Ghostly , is all one in Christ and the godly . For Christ died not the death of the Soule , no more doe the godly , when they depart this life , albeit they may oftentimes whiles here they liue , draw neere to the death of the Soule by sinning , which Christ could not . And if you begin now to be better aduised , I am not displeased with it ; it shall suffice that mine answere did , and doth stand true , that Christ in suffering bodyly paines and death for vs , suffered a part of the same punishment and curse which was laid on all mankind for the sinne of Adam . e [ We must note especially that to suffer ( as the godly doe ) Chasticements and corrections , is not to suffer or feele Gods wrath , nor the punishment of sinne : except it be in a very improper speech . To suffer the true punishment , satisfaction , proper payment and wages of sinne , onely that is to suffer properly and truely the wrath of God : now then seeing the paines which Christ for vs did feele , were indeede properly the punishment , and payment and vengeance for sinne , such as the godly doe in no wise suffer , Christ onely hauing wholy suffered that for vs all : Therefore indeede his sufferings proceded from Gods proper wrath , and were the true effects of Gods meere Iustice , bent to take recompence on him for our offences . ] Thou hast in these words ( Christian Reader ) the bulwarke of this mans cause , concluding that Christ suffered the MEERE IVSTICE , PROPER VVRATH , and very CVRSE of God for sinne . The frame of his reason , if I vnderstand it , ( as who vnderstandeth his mysteries but himselfe ? ) is this . All paine in man is from God , either as correction of sinne or as punishment for sinne . In Christ there was no ( ‖ cause and so no neede of ‖ ) correction : his sufferings therefore were the punishments of sinne . They were punishments for sinne ; Ergo , they were the true punishment , proper payment , wages and vengeance of sinne , which proceeded from Gods proper wrath , and were the true effects of Gods m●…ere iustice , bent to take recompence on him for our offences . His termes of TRVE , PROPER , and MEERE , ioyned to the PVNISHMENT , VVRATH and IVSTICE of God , are not warranted by any Scripture , much lesse referred to the sufferings of Christ , nor so much as prooued by any testimony , defined with any certaintie , directed by any part , or expounded by any meanes ; but onely proiected as Ridles , and laberinthes to weary the wise , to angle the simple , and to refuge himselfe , when he shall be pressed with the falsitie and impietie of his assertions . Least therefore we wrangle about words in vaine , which is his desire and deuise , that he may seeme to say somewhat , and carry the Reader into a forest of strange and vnknowen phrases , where he shall hardly discerne what either side saith ; I th●…nke it needefull first to declare what the Scriptures meane by the wages of sinne and wrath of God , and so to trie in what sense , and with what truth his termes may be added to them , and applyed to the sufferings of Christ. f [ The wages of sinne is death , saith S. Paul. God himselfe foretold Adam it should be so . Whensoeuer thou catest ( of the forbidden tree ) thou shalt g die the death . Then how many kinds of death , are by God threatned and inflicted on sinners ; so many parts must the wages of sinne containe . Now those are three , the death of the Soule in this life , which I call spirituall ; the death of the body leauing this life , which I call corporall ; and the death of both in the next world , which I call eternall . For as man had two parts by which he did liue , Soule and body ; and two places wherein he might liue if he obeyed God , earth for a time , and heauen for euer ; so disobedience depriued either part of man in either place , of the life which he should haue enioyed , and subiected him to the feares , griefes , and paines of death , both here , and in hell for euer . The life of the body is the vnion of the Soule with the body ; the effects whereof are sense , and motion , to discerne , obtaine , and performe that which is needfull or healthfull for the body . And as the presence of the Soule bringeth life to the body , so the departing of the Soule taketh life from the body , and leaueth it dead , that is , voide of all action , motion and sense , as to euery mans eyes is apparent in dead bodies . The Soule therefore in the Scriptures is vsually taken for the life of the body , which proceedeth from the Soule , and is maintained by the Soule ; And these phrases to h seeke a mans Soule , tolay i downe his owne Soule , or to giue it for another , to powre out his Soule vnto death , with such like , doe properly expresse the death of the body , quickned by the Soule , because men loose or leaue this life , when they loose or leaue their Soules . And where God threatned death to Adam , euen the very same day in which he should transgresse , we must not thinke that God either delayed the punishment longer , or extended it farder , then his words at first imported . When therefore the very same day that they sinned , God said to the woman , k increasing I will increase thy sorrow , and to the man , In sorrow shalt thou eate all the daies of thy life , we must acknowledge , that from that time forward , death began to take hold , and worke on both their bodies , though not by present separation of the Soule from the body , ( for Adam liued after that 930. yeeres ) yet by mortalitie , mutabilitie , miserie , and namely by sorrow and paine as the instruments and agents of death . l Worldly sorrow causeth death , as Paul witnesseth ; and a m broken hart ( saith Salomon ) drieth the bones ; yea , n sorrow hath slaine maxy . And were it not so written , yet experience and nature teacheth vs , that griefe of mind , and paine of body , where they continue or increase , consume the flesh and hasten death ; so that when God. the same day that they sinned , subiected them to sorrow and paine , which before they felt not . He made way for death , that it might continually worke in them , and ●…ken them till they returned to dust . o The ti●…e of this life ( saith Aust●…n ) is nothing els●… but a race to death , and truely after a m●…n begi●…th to be in this b●…dy , he is in death . The life of the soule is not her vnderstanding and will , which she can neuer lose , no not in hell ; but onely the trueth and gra●…e of God , by whose spirit she receiueth the light of faith to direct her , and the strength of loue , to stirre and i●…cite her in t●…is life to beholde , desire , and embrace the holinesse and goodnesse of Gods blessed will and promise , for her euerlasting happinesse ; which with patience and comfort of the Holy ghost , she expecteth till Gods appointed time do come . The lacke or losse of this inward sense , and motion of Gods spirit , which only can quicken the soule , is the death of the soule , depriued of her life , which is God , and left to herselfe in blindnesse and hardnesse of heart , and giuen ouer vnto a reproba●…e minde , and vile affections , to worke wickednesse euen with greedinesse ; till contempt of Gods will , and desperation of his mercy doe fearefully end her miserable time in this life , and violently draw her from hence to see , and suffer the terrible iudgements of God prouided for sinne in another world . Life euerlasting , is the perfect and perpetuall vision and fruition of Gods glorious presence in the heauens , where vnspeakable light , and honour , ioy , and bli●…e , shall compasse , and replenish bodie and soule in the fellowship of Christ , and his elect angels for euer . The exclusion and reiection of the wicked from this heauenly f●…licity , together with the shame and confusion of sinne wounding and stinging the conscience without ease or rest ; and the dreadfull horror of hell , the place of darknesse and diuels , hauing in it continuall flames of intolerable and vnquenchable fire eternallie tormenting the soules and bodies of the damned ; the Scriptures call the s●…cond death , because it is neuer inflicted but after the first death ; and likewise wrath to come , for that the state of this present life is not capable of th●…se extreame torments , which are reserued for another world . And least I should seeme to make degrees and parts of eternall death out of mine owne head ; let vs briefly view , whether the word of God do not witnesse the same . p There shall be weeping and gnashing of teeth ( sayth Christ ) when you shall see Abraham , Isaac , and Iacob , and a●… the Prophets in the kingdome of God , and your selues thrust out at doores . q Many of those that sleepe in the dust of the earth shall awake ( sayth Daniel ) to perpetuall shame and reproch ; r Their worme shall neuer die , sayth Esay . The Lord that willed his good and faithfull seruants to enter into their masters ioy , when he came to the slouthfull and vnprofitable seruant , commanded to be s taken from him euen that he had , and to cast him into vtter darkenesse . The Iudge himselfe forwarneth he will giue this sentence on the wicked in the last day , t Depart from ●…e , ye cursed , into euerlasting ●…ire , prepared for the diuell and his angels . They shall be u tormented in fire and brimstone ( sayth Iohn ) and the smoke of their torments shall asc●…nd euermore , and they shall haue no rest night nor day . This is that x euerlasting perdition and y vengeance of eternall fire , which the wicked shall suffer in hell , and this is the full and complete punishment and wages of sinne , repaying the reprobate according to their deserts , when their sinnes come once to that ripenesse and fulnesse , that they may no longer be endured by Gods iustice ; the two former kinds of deaths in this world being such as are either despised , or desired , by the wicked . For nothing is more acceptable to them , than without all feare , or care of God , to follow their willes , and pursue their lusts ; which i●… the death of the soule ; and the death of the bodie which they can not decline , they labour to neglect ; and though they murmu●… at God for it , as if man had beene framed at first mortall , yet finde they no great hurt in it , because they know not the sequel of it ; and perceiue it to be common to good and badde , and to leaue no sense of paine behinde it . And indeed the outward punishments of this life are by Gods bountie , and patience so tempered , not only with comfort to the godly , but with moderation to the wicked , that they warne all men to feare and flie the wrath to come , and giue time and place for amendment . z The old inhabitants of the holy land , thou ( Lord ) diddest h●…te ( sayth the Wiseman ) for they committed abominable works , as sorceries , and wicked sacrifices ; neuerthelesse thou sparedst them also , as men , and didst send the forerunners of thine host , euen hornets to root them out ; not that thou couldest not destroy them with one rough word , but in punishing them by little and little , thou gauest them space to repent . The Apostle sayth the same , a Despisest thou the riches of Gods bountie , and patience , and long suffering , not knowing that the bountie of God leadeth thee to repentance ? but thou after thine hardnesse , and heart that can not repent , heapest vnto thy selfe wrath against the day of wrath , and of the declaration of the iust iudgement of God , who will reward euery man according to his works . The wrath of God is also diuersly taken in the Scriptures ; sometimes for the inward dislike , and hatred that God in his holinesse hath of all iniquitie ; sometimes for his iudgements threatned , or executed against sinne , whether they be tempered with loue or patience , to worke or expect repentance , as in his owne , and in this life ; or proportioned to the deserts of wicked and impenitent sinners , for substraction of grace , as to the reprobate in this world , or infliction of vengeance , as to the danmed in hell . Such is the holinesse of God , that he can loue no wickednesse , but by nature and of necessity doth and must hate all vnrighteousnesse in whomsoeuer . b Thou art not a God , that loueth wickednesse ( sayth Dauid ) neither shall euill dwell with thee . c What fellowship hath righteousnesse with vnrighteousnesse ? or what communion hath light and darknesse ; What fauour then and allowance should iniquitie finde with God , that is the very fountaine and flaming fire of all holinesse ? To declare Gods perfect hatred against all sinne as well of the faithfull as faithlesse , the Scripture witnesseth not only that his soule abhorreth the outrages of the wicked , which are an abomination vnto him , but also that he is displeased and grieued with the sinnes euen of his elect . d These things the Lord hateth ( sayth Salomon ) yea his soule abhorreth them . e All these are the things that I hate saith the Lord , by the Prophet Zacharie . f The foolish shall not stand in thy sight , thou hatest all them that worke i●…iquitie , sayth Dauid to God. The Lord will abhorre the cruell and deceitfull man. Yea God is displeased and grieued with his owne , when they sinne against him . g The Lord saw it ( sayth Moses ) and was stirred to anger , with the prouocation of his sonnes and his daughters . When Dauid had slaine Vriah , and taken home his wife ; the h thing displeased the eies of the Lord , sayth the Scripture . Likewise when he numbred the people , i God was displeased with that deed . Esay remembring the mercies of the Lord towards the house of Israel , sayth ; k hee was their Sauiour in all their troubles , he was troubled , and the angell of his presence saned them : but they rebelled and grieued the spirit of his holinesse . The Apostle confirmeth the same : l Grieue not the Holy spirit , by whom ye are sealed vnto the day of Redemption . Then as the loue of all righteousnesse is a naturall and necessarie consequent to Gods holinesse ; so the dislike and hatred of all sinne is rightly and properly appertinent to his diuine puritie ; neither must the godly take it for an improper kinde of speech , but fully beleeue and plainely confesse , that God is truely and greatly displeased with their sinnes , lest in their hearts they bring him within compasse of liking or allowing their vncleannesse : and when they repent , they must not onely tremble at the prouoking of so righteous and fearefull a Iudge , but chiefly sorrow for the displeasing and offending the holinesse of so gratious and louing a father . This dislike and detestation of disobedience euen in his owne children , which God of his holinesse hath , the Scripture often expresseth by the name of Anger , though no punishment follow . m The Lord was very angrie with Moses ( sayth the Scripture ) when he so long refused to goe at Gods appointment to deliuer the children of Israel out of Aegypt . God was likewise n verie angrie with Aaron and Miriam his sister , for speaking against Moses , though Aaron was not punished for it , and Miriam quickely healed of her leprosie . So God himselfe professed to Eliphaz the Temanite , saying ; o My wrath is kindled against thee , and against thy two friends , though he willed them to sacrifice for their offence , and promised to accept Iobs prayer for them . The same may often be obserued in other places of the Scriptures . The wrath of God is likewise taken for the threates , whereby God denounceth what he will inflict on the wickednesse of men ; or for the sharpe reproofe , which hee vseth against sinne committed . p I sware in my wrath , they shall not enter into my rest , saith God of the disobedient Israelites in the wildernesse . q In mi●…e indignation , ●…d in the fire of my wrath haue I spoken it ( saith God by Ezechiel ) surely at that time there shall be a great shaking in the land of Israel . So Dauid , r Then shall ‖ God ‖ speake to them in his wrath , and terrifie them in his sore displeasure . Wherefore Dauid prayeth for himselfe , s O Lord reprooue me not in thine anger ; knowing that Gods rebukes and threates ought to be as much regarded and feared of the faithfull , as his plagues . Lastly , all the Iudgements of God , awaking the negligent , scourging the disobedient , obdurating the impenitent in this life , or renenging the Reprobate , here and in hell , are in the Scriptures called the wrath of God ; of which speech there can be no question , because the word of God giueth plaine & plentifull euidence in euery of those parts : onely the Discourser auoucheth , that the two first , are no degrees nor effects of Gods proper wrath ; though the Scripture call them wrath , but are so termed by a very improper speech . These are his words : t To suffer chastisements and corrections as the godly doe , is not to suffer , or feele Gods wrath , except it be in a very improper speech . And this is one of the maine points , on which he putteth theissue of the question . u I affirme ( saith he ) Christ suffered Gods proper wrath and vengeance : You thinke , all afflictions whatsoeuer , small or great , and towards whomsoeuer , are the effects of Gods wrath : but that is not so , except in a most improper speech . To the godly their afflictions both small and great , are Gods fatherly and gracious chastisements , and no effects of his properwrath . Thou must not forget ( Christian Reader ) from what beginning we come to this issue . This Rouer taking vpon him to prooue , that Christ suffered the true paines of hell , and of the damned , made this his foundation , x That Christ suffered the wrath of God for vs ; which he affirmed to be equall to hell it selfe , and all the torments thereof . Mine answere shortly was , I did not see what this proposition , Christ suffered for vs the wrath of God , if it were granted , could helpe his cause , or hinder mine . y For the wrath of God extended to all paines and punishments , aswell corporall as spirituall , in this life and the next , were they temporall or eternall . So that no paine or punishment , small or great , could befall the bodie or soule of Christ , but it must needs proceed from the wrath of God. To this he now replieth , To z suffer ( as the godly do ) chastisements and corrections , is not to suffer or feele Gods wrath , nor indeed the punishment of sinne ; except it be in a very improper speech . Where first obserue that these words ( as the godly do ) are not conteined in mine answer , but intended by him in his replie . The ground on which I stood , was that all the miseries of mans life what soeuer they be , came first from the wrath of God reuenging the sinne of our first Father ; and so are degrees and parts of that wrath wherewith God punished the transgression of Adam . I named no miseries peculiar to the godly , but common to them with the wicked ; neither did I touch any speciall maner of suffering as the godly do suffer ; but prooued that the Scriptures , which must teach vs all how to speake in Gods causes , called them wrath euen in the godly . And consequently , since Christ suffered sorrow , paine , and death , which came for sinne , and are common to all , he might and did suffer the wrath of God for vs , and yet not the paines of the damned . [ You cast about afresh ( Sir Discourser ) in your defence , and tell vs the Scriptures speake verie improperlie , when they call the miseries of this life the wrath of God ; and therefore you bring vs a new phrase of your owne framing , and say the godly in no wise doe suffer Gods proper wrath , that is , properly taken , or properly so called , which Christ did suffer as you affirme . ] Is your learning so good ( Sir Defender ) that you will applie to God wrath , indignation , and furie properly so called , which are the highest degrees of Gods anger against the wicked ? Haue you forgotten , who tooke vpon you such knowledge in the Hebrue tongue , that the vsuall words whereby the Scripture expresseth the wrath of God against the wicked , do import the a nose , the b heat , the c boiling , the d kindling , the e excesse a●…d rage of God against the wicked ? which words if you referre to God by way of proper speech , you make of euery one of them a barbarous and blasphemous heresie . So that your late coined distinction of Gods wrath by improper speech towards his children , and his wrath properly so called against his enemies , is vaine and foolish : the words in Scripture that note Gods wrath against his enemies are most improper , and are translated from the behauiou●… of angrie men to God , of purpose to strike a terrour into the wicked , of that great and grieuous iudgement which they shall receiue . But whatsoeuer the words designe in their naturall signification , which the Christian faith forbiddeth vs to attribute properly vnto God , because they expresse humane affections and corporall passions , which are not in God : by the anger which is in God against sinne , the Scripture meaneth nothing els , but his most holy dislike of sinne in whomsoeuer , and his most iust and constant will and decree , in some to reward sinne according to desert , which is vengeance in this life , and the next ; in others so to temper the punishment of sinne with loue and mercie , that whatsoeuer he inflict on bodie or soule , shall tend to the praise of his iustice and mercie , and end with the consolation and saluation of their soules . And by the anger which proceedeth from God , are in the Scriptures intended either his threats against sinne , or his punishments of sinne , be they corporall or spirituall , temporall or eternall , mixed with mercie , or proportioned only to iustice . If you relinquish your holdfast of improper speech , and rase that vnaduised shift out of your booke ; ( for God hath in him no wrath properly so called , but his holinesse displeased , and iustice prouoked by sinne , are improperly named his wrath in the Scriptures ; ) Let vs come to the proprieties of the things themselues , and see whether chasticements for sinne doe properly proceede from Gods loue onely , or from his iustice tempered with loue and mercy . Of the wicked I shall not neede to speake much , we make no great question of them ; howbeit euen their externall punishments in this life are not voide of Gods bountie and patience diuersly blessing them with earthly things , often warning and sparing them , by giuing them time and place to mislike and leaue their sinnes ; and length-fully expecting their submission and amendment , which the Apostle calleth f the riches of Gods bountie , patience , and long sufferance , leading ( euen the obstinate and hard harted ) to repentance : The doubt is of the godly ; whether their afflictions which are corrections and chasticements for sinne , rise only from Gods loue , or rather from his iustice mixed with loue . I affirme the Scriptures doe directly and distinctly propose in the chasticements of the elect as well iudgement and wrath , as mercy and loue ; and that not by abusing the words , but by reseruing to either their naturall proprieties , and seuerall consequents ; the one for the commendation of Gods iustice , the other for the demonstration of his mercy , and consolation of the afflicted . g For his wicked couetousnesse I was angry , ( saith God ) and did smite him , ‖ but ‖ I will heale him , and restore comfort vnto him . He must be more then absurd ; that will imagine , God would or could say , for his wicked couetousnesse I loued him ; that were to make God the abettour and embracer of wickednesse , which is wholy repugnant to his Diuine sanctitie and glory ; the words therefore must stand as they doe without any euasion of improper speech , and Gods anger in this place must plainely differ from his loue , which cannot be added to these words without euident impietie . Since then the cause was sinne which God doth perfectly hate in whomsoeuer , euen in his owne , and the smiting came for sinne and from anger , it is not possible this chasticement should spring onely from loue , but ioyntly both must worke together , I meane Gods anger against sinne , and his loue towards the person , to make the punishment tolerable , and comfortable to the bearer . The like rule God giueth for all that belong to the true seed , and sonne of Dauid , which is Christ. If h his children forsake my law , and walke not in my iudgements ; I will visue their transgressions with the Rod , and their iniquitie with s●…ripes ; but my mercy will I not take from him . God threatneth no loue to sinne , he threatneth anger ; the stripes here mentioned are not the loue of a father , but mitigated by loue ; the mercy here promised , is not adioyned as the onely cause of this correction , which is ascribed to the transgressions and iniquities of the children ; but it serueth for a salue , to heale the wound , which Gods iustice prouoked by their sinnes should formerly make . For he is the God that i woundeth and healeth ; killeth , and quickneth ; k casteth downe to hell , and rayseth vp againe ; not working contraries by one and the selfe same loue , but when he hath iustly done the one for our offences , he gratiously doth the other for his mercies sake ; in l wrath remembring mercy , least we should be consumed . He then despouseth the Church vnto himselfe in m iudgement and mercy , not in iudgement forgetting mercy , nor by mercy excluding iudgement , for n iudgement beginneth at the house of God ; but retaining both that the whole Church may o sing mercy and iudgement vnto him as Dauid did ; yet with this difference that he doth not p punish with the hart , as the Prophet testifieth , but his q delight is in mercie . Which plainly prooueth the Rod is not all one with loue , as the Apostle noteth , when he opposeth the one against the other ; saying , r Shall I come to you with a rodde or in loue ? but is guided by loue , lest in displeasure God should s shut vp his mercies . These two therefore in God , iust anger against the sinnes , and tender loue towards the persons of his children , together with their effects , which are iudgement and mercy , may not be confounded the one with the other , but as they haue different causes and proprieties in God , so haue they different effects and consequents in vs ; the Scriptures bearing witnesse , that Gods anger riseth for our sinnes , his loue for his owne names sake ; his anger he threatneth , his loue he promiseth ; he hath no pleasure in punishing , he delighteth in mercie ; he repenteth him often of the euill which he denounceth , his gifts and calling are without repentance ; when we call vpon him he deliuereth vs out of all our troubles , his mercy will he neuer take from his , nor frustrate his truth . Yea , the godly haue a different feeling of his anger towards them from his loue ; they feare , they faint , they grieue , and grone vnder the burden of affliction , they waxe weary of it , they pray against it ; they giue him thankes when they are freed from it ; none of which affections may with any sense of godlinesse agree to his loue . [ But these are t no effects of Gods proper wrath , ( you thinke ) u Christ onely hauing wholy suffered that for vs all . ] What you meane by Gods proper wrath , is knowen onely to your selfe , you neuer expresse nor expound the word , but with more obscure and doubtfull termes then the former . At first , you affirme Gods wrath towards his children was a most improper speech . I haue now shewed , that if you looke to the words vsed in the sacred Scriptures , Gods wrath towards his enemies is as improper a speech as the other . Your second wrench was , that all chastisements for sinne are inflicted on Gods children properly by his loue . I haue prooued , that they proceede properly from Gods iustice tempered with mercie , and not from his onely loue . Your third shift is now , they are no effects of Gods proper wrath , which Christ did wholy suffer for vs all . If you vnderstand by Gods proper wrath that which is only wrath , and hath no admixture of his loue , fauour or mercie , then is your position ridiculous in your first maine point , and blasphemous in the second . For who euer auouched that God punished his children , and his enemies with the same degrees and effects of wrath ? or who euer dreamed that God chastising the sinnes of his elect , in wrath remembred not his mercie ? you doe indeede affirme of Christ , that he suffered all Gods proper wrath , which if you now interpret to be without all respect of loue or fauour towards him , you light on a greater blasphemie , then you are ware of . Wherefore looke well to your new found phrases of Gods meere iustice , and proper wrath , with which you thinke to colour your conceits ; they will else proue you a weake Scholer , and a worse Christian. The word ( proper ) applyed to Gods wrath may signifie either that which is not figuratiue ; or that which is not common to others ; or that which hath no mixture of loue , or mercie to mitigate wrath , but is wholy and onely wrath . In God nothing is figuratiue ; he is naturally , and wholy truth itselfe . The words applyed to him are often improper and figuratiue , because we can hardly speake , or vnderstand many things that are in him , but by such words as are knowen and familiar to vs. In this sense all that the Scripture intendeth by wrath in God , is most proper , and naturall to God ; namely his holinesse abhorring sinne ; his iustice proportioning punishment to it , and his power performing whatsoeuer his will and councell decreeth for the repressing , or reuenging of sinne . For which respect Zanchius , a very moderate and considerate writer of our time , and one whom amongst others , the Discourser x iudgeth no way inferior to the best of the Auncients , setteth downe this for one of his Resolutions , which he calleth a Thesis : y Ira , eo sensu , quo scripturae dant illam deo , veré , & proprié , ei attribuitur : Anger , in that sense in which the Scriptures giue it to God , is truely and properly ascribed vnto him . And his resolutions ensuing vpon the former are not onely , that God is z angry , ( he meaneth truely and properly as his first Thesis affirmeth , ) with all sinners as well elect , as reprobate ; but that , a maior & grauior est ira dei aduersus homines etiam electos , propter peccata , quam existimari possit ab ipsis hominibus . The anger of God against his elect for sinne , is greater and greeuouser , then they can conceiue . A second signification of proper may be , that this wrath which the Scriptures attribute to God , is proper to him , and common to no creature els . Men , and deuils haue wrath , but that is tumultuous , or vitious ; and hath no communion with Gods wrath , which is righteous and holy . The Saints and Angels in heauen no doubt detest all iniquitie , but they are no fit discerners , esteemers , nor rewarders of sinne . The secrets of the heart they know not , whose vncleannesse is open onely to the eies of God. The waight of sinne they cannot truely balance ; he onely that is offended , and cannot be deceiued , rightly knoweth how farre euery sinne should displease , and what euery sinne deserueth . As they cannot fully ponder offences , no more can they iustly proportion punishment to the demerits of euery sinner , and least of all ordaine , and arme meanes temporally to afflict , or eternally to reuenge the bodies and soules of transgressors : he onely that is all-wise , all-holy , all-iust and allmightie , can throughly discerne , perfectly dislike , euenly reward , and powerfully represse sinne by repentance or vengeance , as seemeth best to him ; and therefote he onely is the righteous Iudge of the world , and capable of that wrath , which is proper to God. A third meaning of Gods proper wrath may be this , that as euery thing most rightly deserueth his name , when it hath in 〈◊〉 permixtion of the contrary to alter his nature ; so Gods proper wrath may be that which is wholy and onely wrath without any temper of mercie or loue , to diminish the heate and hight of wrath . That is most properly light , that hath no darkenesse ; trueth , that hath no falshood ; good , that hath no euill in it . And since Gods iustice against the wicked admitteth neither loue to their persons , nor mercie to their miseries ; that is also Gods proper wrath , which is fully and wholy wrath without any fauour or pitie towards them that are the vessels of wrath appointed to destruction . Of their damnation S. Iohn writeth : The b smoke of their torment shall ascend for euer , and they shal haue no rest day nor night . Wherby it is euident , their c iudgement shall be mercilesse , their d worme neuer dying , and the fire neuer quenching . And how can it be otherwise , since they are both haters and hated of God. e Iacob haue I loued ( saith God ) and Esau haue I hated . Thou f hatest ( saith Dauid to God ) all those that worke wickednesse . Yea g the wrath of God ( saith Paul ) is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men . For as they regarded not to know God , so God deliuered them vp into a reprobate minde to doe vnseemely things . Neither is there any greater wrath in this life , then for men to be left to the lustes of their owne hearts , that they may be full of all vnrighteousnesse , wickednesse , maliciousnesse , haters of God , inuenters of euill , voyde of all loue , fidelitie , and mercie , and here receiue in themselues a meete reward of their errour , to prepare them for eternall vengeance , with diuels in the world to come . This wrath of God against the wicked , hath in it neither loue , nor mercie , but is wholy wrath proportioned to their desires which are sinnefull , and their deserts which are hatefull before God , and so they feele the iust , and full recompence of their affected ignorance , and wilfull disobedience . Of this wrath the elect doe not taste , they are freed from it in Christ their Redeemer and Sauiour , by whose spirit their mindes are lightned and renued , and their hearts perswaded to the obedience of faith , and by whose death they are wholy deliuered from the wrath to come . Of the two former they often taste , specially when they neglect continuall and serious repentance , to which free remission of sinnes is offered in the blood of Christ Iesus ; or when through the rebellion of the flesh against the spirit , they are caried backe to the desires of their former corruption . In which cases the Lord with sundry and sore afflictions letteth them sharpely feele what it is to prouoke the holinesse , or abuse the goodnesse of so gracious a Father , and neuer leaueth scourging them , till they see and acknowledge their vnrulinesse , and lament and leaue their vncleannesse , taking hope and hold through faith of his mercies promised them in Christ Iesus . If it can not be truely sayd of the elect , that in this third sense , which you vrge , they taste of Gods proper wrath , because of the loue which God beareth , and sheweth them in Christ his sonne ; how much lesse may it be auouched of Christ himselfe , that he suffered all Gods proper wrath ; on whom nothing was layed for our sinnes , but with so great loue , fauour , and honour ( considering the cause which he vndertooke ) that God in each and all Christs sufferings declared him to be the best pleasing sacrifice , and most sufficient recompense for sinne , that heauen could yeeld , or God would haue . For whether wee looke to the choise of the person , to the measure of his chastisement , or to the reward of his labour , wee shall see the exceeding and admirable loue , and fauour of God towards him , albeit the iustice of God kindled against our sinnes , did not quit him from all paine : yea that very chastisement , by which he yeelded , and learned obedience , did not onely witnesse , but also increase Gods loue towards him . And where you ( Sir Discourser ) cast your eyes onely vpon Gods seuere and implacable iustice against sinne , when you speake of Christes sufferings , to serue your owne turne , and to tole in hell-paines with some pretence of piety ; all the godly may perceiue , and must confesse , that God in satisfaction for sinne had greater regard of his holinesse despised by mans disobedience , and of his glorie defaced by Satans triumph for our fall , than of the rigor of his iustice prouoked by contempt of his commandement . For had God chiefly respected the execution of his iustice against sinne , his owne sonne was most vnfit to be subiected to that vengeance which was prepared for deuils : but God in the recompense which he required for sinne , chose rather to haue his holinesse contented , and his glory aduanced , than to haue his iustice inflicted to the vttermost . And therefore he selected the person of his owne sonne , that might fully satisfie his holinesse , and maruellously exalt his glorie , but on whom of all others his iustice could take least holde ; not that his iustice should be neglected , but that a moderate punishment in his person , for the worthinesse thereof would weigh more euen in the balance of Gods exact iustice , than the depth of Gods wrath executed on all the transgressours . The chastisement of our peace layd vpon him will proue the same . For where the wages of sinne is death , and death due to sinne is threefold , spirituall , corporall , and eternall , as I haue formerly shewed ; such was the person of our Sauiour , that two parts of death due to sinne , could by no rule of Gods iustice fasten on Christes humane nature . The gifts of Gods spirit and grace could not be quenched nor diminished in him ; he was h full of grace and trueth ; he had not the spirit i by measure , as we haue ; but k of his fulnesse we all haue receiued . l It is my father ( saith he ) that honoureth me , whom ye say to be your God ; yet haue ye not knowen him , but I know him ; and if I should say I know him not , I should be a liar like vnto you : but I know him , and keepe his word , and do alwayes the things that please him . The cleerenesse of trueth knowing Gods will , and fulnesse of grace keeping his word , beeing continually present with the humane soule of Christ ; most apparently the death of the soule , which excludeth all inward sense and motion of Gods spirit , could haue no place in him , by reason the death of the soule is the want of all grace , and height of all sinne , from which he was free : much lesse could any part of Christs manhood by Gods iustice be condemned to euerlasting death , or to hell fire ; since there could nothing befall the humanitie of Christ , which was vnfit for his Diuinitie , they both being inseparably ioyned together ; or repugnant to that loue which God so often professed , and proclamed from heauen ; or iniurious to the innocencie and obedience , which God so highly accepted , and rewarded ; or preiudiciall to mans saluation , which God so long before purposed and promised . No weight of sinne , no heat of wrath , no rigour of iustice could preuaile against the least of these , to cast Christ out of heauen , and combine him with diuels in the second death , which is the m lake burning with fire and brimstone . There is onely left the third kinde of death , which is corporall , to which Christ yeelded himselfe willingly for the conseruation of Gods iustice , who inflicted that paine on all men as the generall punishment of sinne ; for the demonstration of his power , who by death ouercame death , together with the cause and consequents thereof , and for the consolation of the godly , that they should not faint vnder the crosse , nor feare what sinne and Satan could do against them . It was loue then in God towards vs , to giue his sonne for vs ; n So God loued the world , that he gaue his only begotten sonne , that whosoeuer beleeueth in him should not perish , but haue life euerlasting : but farre greater loue to his sonne , than to vs , though the burden of our sinnes , which we could not beare , were layd vpon him . For since God hath . o adopted vs through Christ Iesus vnto himselfe , and made vs accepted in his beloued ; of force he must be much better beloued , for whose sake we all are beloued . And if to p make the world by his sonne , were an excellent demonstration of Gods euerlasting and exceeding loue towards his sonne ; to q send him into the world , that the world through him might be saued , doth as farre in honour and loue exceed the former , as our Redemption , by which heauen is inherited , doth passe our creation , whereby the earth was first inhabited . Neither was it possible that God should remit the rigor of iustice against sinne , for the loue of any , but onely of his owne sonne ; whom because he loued as deerely as himselfe , and had made r heire of all things ; worthily and rightly did the wrath of God against man asswage , and yeeld to the loue of God towards his owne sonne ; against whom no punishment could proceed , but such as was fatherly , and serued rather to witnesse obedience , than to execute vengeance . For though you ( Sir Discourser ) in the height of your vnlearned skill resolue , that Christ could suffer no chastisement , but s all his sufferings were the true and proper punishment , or iust vengeance of God for sinne ; yet the Prophet Esay telleth vs , the chastisment of our peace was vpon him ; and the word Musar , which the Prophet there vseth , deriued from Iasar , is the proper word that in the Scripture signifieth the correction of a father towards his sonne ; and of God likewise towards his Church . t Chastise thy sonne ( saith Salomon ) while there is hope . u As a father chasteneth his sonne , ‖ so ‖ the Lord chasteneth thee , sayth Moses to Israel . x My Sonne refuse not the chastening of the Lord. y Blessed is the man whom thou Lord doest chasten . The like may be seene by those that will looke , Deutr. 21. vers . 18. Ierem. 2. vers . 30. Ierem. 31. vers . 18. Psal. 118. vers . 18. The Apostle concurreth with the Prophet Esay touching Christes sufferings , and sayth , z Though he were the sonne , yet learned he obedience by the things which he suffered . He learned obedience , which is the subiection of a sonne to his fathers chastisement , he tasted not vengeance , which is the indignation of an enemie requiting . Yea the very death which Christ suffered in the body of his flesh , was so farre from being an effect of Gods proper wrath , that it was an increase of Gods loue towards him , and as well the price of our Redemption , as the cause of all his honor following . a Therefore the Father loueth me ( sayth our Sauiour ) because I lay downe my soule ( or life ) to take it againe . And so much the Prophet foretolde , b Therefore will I giue him ( sayth God ) a part in many things , and he shall diuide the spoile of ( or with ) the mightie , because he poured out his soule ( or life ) vnto death . Which the Apostle sheweth to be thus verified in Christ. c He humbled himselfe , being obedient , vnto the death , euen the death of the Crosse. Wherefore God also highly exalted him , and gaue him a name aboue euery name , that in the name of Iesu euery knee should bow ; of things celestiall , terrestrial , and infernall , & euery tongue confesse , that Iesus Christ is the Lord , to the glory of God the father . All power , honour and iudgement , in heauen , earth , and hell , are therefore deliuered ouer to Christ by God , and all things subiected vnder his feet , because he h●…bled himselfe , and was obedient to his father vnto death , euen the death of the Crosse. Was it then wrath in God without loue , that brought Christ to his death ; or rather vnspeakable loue in God towards his sonne , which ouerruled his iustice prouoked by our sinnes , and so highly accepted , and plentifully rewarded the death of Christ , that he made him LORD ouer all things and persons in heauen , earth , and hell ? to giue grace and peace , mercie and glory to Gods elect by his meanes and merites ; and to inflict excecation , destruction , and damnation on the wicked both men and diuels by his iudgement and sentence ? If it were admirable loue and fauour in God towards Christs humane nature to ioyne mans flesh and spirit into the vnitie and societie of his Sonnes Diuine maiestie , what inestimable honor and glory was it to put the whole gouernment of Gods kingdome in heauen and earth into Christs hands , which is the reward that God hath allotted to Christs obedience & patience shewed on the Altar of the Crosse ? So that the learned may soone perceiue , I worke no d deceit nor mistaking to the Reader through the ambiguitie of this word , THE VVRATH OF GOD , as you pretend ; but you wandring in the desart of your owne deuises , haue fashioned to your selfe a fardle of phrases , as Gods proper , and improper wrath , 〈◊〉 meere iustice , and such like , and vnder the generalitie and vncertaintie of these words you hide your head ; and when you are required to make some proofe , and shew some parts of Gods wrath out of the Scripture , which Christ suffered , besides the death of the Crosse , and paines thereof , you answere ; to e particularize or to specifie the parts of Gods wrath , which Christ felt , as I will you to doe , what madnesse were it in men to attempt , and what folly is it in any to require . Indeede it would be madnesse in you to attempt it , for thereby you should plainly disclose that absurditie and impietie which now is cloaked vnder generall and doubtfull termes ; but those that be godly will neuer suffer their faith to be framed by your phrases , except you shew warrant of Gods word , both whence you collect them , and what you meane by them ; neither of which you doe , nor can doe with any truth in these points now in question . For first by what Scripture proue you that Christ did or must suffer the proper wrath of God or the punishment and vengeance of sinne ? I following the sense and words of the Scriptures , and of Diuines both olde & new , which make shame , sorrow , paine and death in this life the effects of Gods wrath punishing sinne in Adam , and his of-spring at his fall , did by consequent ( a specie ad genus affirmatiue ) gather , and in that respect confesse , that Christ suffering those things on the Crosse , suffered the wrath of God , and due punishment of sinne in this life : but you tell vs now , the Scriptures in that point speake most improperly , you haue found out that Gods wrath signifieth properly the paines of the damned , and those Christ suffered for our sinnes . True it is , and long since by me f auouched , that Gods wrath against sinne extendeth to all the paines and punishments of Soule and body , as well in hell as on earth ; and in comparison of the terrible torments of hell fier , the paines and punishments of the faithfull in this life may be called , and accounted rather the g chastisements of a Father , then the rigour of a Iudge ; but since you refuse that sense of Gods wrath , which I collected from the Scriptures as very improper , take no aduantage of my confession , and let Gods wrath stand in your sense either for Gods displeasure against the person offending , or for the vengeance of sinne executed on the wicked and damned ; I aske you now by what authoritie of holy Scripture can you prooue , that Christ suffered Gods proper wrath , or his wrath at all ? I recall not my former Resolution , which I take to be sober and sound ; but you reiecting it as improper and deceitfull , let vs see how you prooue by the Scriptures that Christ suffered Gods wrath , which you so much presume , and make the chiefe pillour of all your procedings . In your late defence with shame enough , you yeeld at last , that this h word HELL is not literally and expresly applyed to Christs sufferings in the Scriptures ; you must likewise yeeld , by your leaue , that this speech , the wrath of God , is not literally nor expresly affirmed of Christs sufferings in all the Scriptures . That i he was wounded for our transgressions , and torne ( or trodden vnder feete ) for our iniquities , and we healed by his stripes ; as also that he was afflicted and oppressed , and bare our iniquities , and poured out his soule vnto death , the Prophet Esay witnesseth ; that he k dranke of the Cup , which his Father gaue him , the Euangelists mention ; and the Apostle saith , he was l deliuered , and m died for our sinnes according to the Scriptures ; but none of these expresse or inferre that he suffered the proper wrath of God , or full punishment and vengeance of sinne ; which are the phrases placed for the ground-worke of all your discourse , though no way prooued by any shew of Scripture . The words vsed generally by the holy Ghost to expresse Christs sufferings ( besides the former ) import that he gaue himselfe for vs to be the n sacrifice , the o price , and the p ransome of our deliuerance . All which wordes note no wrath conceiued against him , nor vengeance executed on him ; but rather the exceeding loue and fauour of God towards him , as the onely Sacrifice that God would accept ; the onely price that God did esteeme , the onely ransome that God would receaue for the sinne of the world . This Sacrifice was his body , this price was his bloud , this ransome was his death . q We are sanctified by the offering of the body of Iesus once ‖ made ‖ . r price●…th ●…th Paule , that is , s yee were redcemed with the precious blood of Christ , saith Peter . For t we haue redemption in him by his blood ; And u he is the mediatour of the new testament , through death , for the ransome of the transgressions in the former testament , So that by the sacrifice of his bodie , price of his blood , and ransome of his death , he hath made a most full recompence , satisfaction , and redemption for the sinnes of the world : and consequently the punishment which he sustained , x when he bare our sinnes in his body on the tree , was the full & perfect y purgation , and z propitiation of our sinnes ; full not in the degrees and parts of condemnation and vengeance due to sinne , which the damned doe suffer , as you falsely and absurdly insinuate , but full in price and force of Redemption and deliuerance from sinne ; for somuch , as Gods holinesse is highly pleased with the obedience , Gods glory greatly aduanced by the humilitie , and Gods iustice fully satisfied with the submission and patience of his Sonne on the Crosse. More then this if you will vrge on the person of Christ , as needefull for our Redemption , first proue it , and then professe it at your pleasure ; otherwise if you boldly and vainely presume it , your addle and idle wordes can not preiudice the setled and vndoubted principles of the Christian faith warranted by the word of God , and fully receaued by the Church of Christ euen from the beginning . To your maimed and ruinous foundation that Christ must suffer all and the very same punishment , wages , and vengeance of sinne , which the damned doe suffer , and we should haue suffered , had we not beene excused by his suffering it for vs ; I haue plainly and sadly answered I know not how often , it is a false and lewd imagination ; and so impious , that your selfe dare not in your late Defence offer it to vew , without many bridles to holde it from horrible blasphemie . But ( Sir discourser ) why coyne you conclusions in christian Religion , that must haue three or foure exceptions to saue them from open impietie ? and why see you not that your speciall reseruations ouerthrow the truth of your owne assertion ? for where the true and proper punishment , wages and vengeance of sinne in all the wicked is spirituall , corporall , and eternall death ; in your limitations at last , which you forgate at first , you except Christ from spirituall death , which is sinne , and from eternall death which is damnation of body and soule to hell fier ; & yet you still affirme , that Christ suffered the full & proper punishment , wages , and vengeance of sinne , as though these two , spirituall and eternall death , were no parts of the punishment & vengeance due to sin ; or these being excepted as vnfit for Christ to suffer ; you could truely say Christ suffered the full and proper punishment , and vengeance of sinne , which consisteth of these three kinds of death . And who but you would send vs such headlesse and senselesse resolutions in Diuinitie as these are ; I a affirme that Christ suffered all gods proper wrath , and vengeance for sinne , I say all that the very damned do suffer , namely so described and limited as is aboue said . And againe , b He suffered from Gods hand euen as the damned doe ; namely in these points which are both possible and reasonable . Were you some new Euangelist , or vpstart Apostle , it were euen enough for you to referre Christs sufferings to your description and your limitation without any farther authority ; but when you take vpon you with your bare word to broch so many nouelties in Christian religion , without one line or letter of holy writ to vpholde your dreames and deuices , who can chuse but deride your follie ? You pinne mens faiths for the ground of their saluation to your descriptions and your limitations , to possibilitie and reason measured by your rule without any text or title of Scripture to warrant your words ; and then you thinke the maine question is profoundly and fully handled ; but your sober and wise Reader will presently finde the lamenesse or leudnesse of your grand conclusion . For if Christs person not only by your possibilitie and reason , but by the soundnesse of trueth , and sincerenesse of faith must be exempted from sinne which is the death of the soule , and from damnation which is euerlasting death ; why write you so boldly that Christ must suffer all Gods proper wrath , euen all that the damned do suffer ; whereas apparently those two being excepted , Christ could suffer no kinde of death but only a corporall ? And if by your so describing and so limiting the matter , you draw Christ within the staine or guilt of sinne , or within the compasse or danger of damnation ; hope you to finde any Christian eares so patient that will endure that monstrous and sacrilegious indignitie ? [ But you will inuent a new hell for Christ , which shall haue the c substance , but not the circumstance of damnation , and shal be inflicted d by Gods immediate hand properly , ye a only in the verie soule of Christ , e which Gods owne infinite wrathfull power and iustice can inflict for satisfaction , where and how it pleaseth him . ] The question ( good Sir ) is not of Gods power what he can do , but of his will reuealed in his Word , and of his promise performed in the person of his sonne for our saluation , and testified by the mouthes and pennes of the Prophets and Apostles , that were guided by his holy spirit to speake and write the trueth . I make no doubt , but God can create another heauen , another earth , and another hell , as quickly and as easily as he did these that now are ; yet if any man affirme that God will so do , or hath so done , I must holde him for an Infidell , because he gainsayth Gods trueth , and belieth Gods will by pretending Gods power . Talke not therefore what God can doe ; shew rather by the word and witnesse of trueth what God hath done ; to that must we trust , to that are you bound , and from that are you slipt . You haue not so much as any colour of Scripture , for these desperate nouelties and vanities , I will giue them no woorse words , lest you complaine of my bitternesse ; and if any man be but so wise , as to let your proue these things before he beleeue them , he is safe enough for euer admitting them , I may spare my paines in refuting them ; yet because destitute of all other helpe , you appeale to possibilitie and reason , to fourbish your new inuention of another hell , let vs see how handsomely you hale it onward . f [ By the law of our creation as we are men , hauing a soule besides our bodie , so our soule hath in it a threefolde facultie of suffering paines . First that which is proper and immediate iustly so called : proper , because it is proper only to reasonable and immortall spirits . Immediate two wayes ; First , because it can and doth receiue an impression of sorrow and paines made from God only by and in it selfe , without any outward bodily meanes thereunto . Secondly , it is also an immediate punishment or els correction of sinne : it commeth not for any other cause at all . So that thus we meane , when we speake of the soules proper and immediate suffering . The soules second facultie of suffering paines , is not proper , but common to vs with beasts : namely , that which is by sympathie and communion with and from the body . A third kinde of painfull suffering the soule hath : namely , her vehement and strong affections are painfull , whether they be good or euill , as zeale , loue , compassion , pitie , care , &c. neither are these immediatly for sinne , whether punishments or corrections : neither are they punishments , or corrections at all properly in themselues : accidentally they may be , when they grow so strong that they paine and grieue the soule . ] If the walles and roofe of your new hell rise no fairer , nor stand no faster then your foundation doth ; a weake puffe of winde will blow all away . If a man should shortly answer you , That the soule of man hath but one facultie of suffering , though the meanes be diuers from which and by which she suffereth paines , and that the meanes be farre moe than you number ( as namely she may suffer paine from her owne vnderstanding and will , yea from diuels and from the fire of hell , besides the meanes which you recken , to wit , her sympathie with the bodie , her vehement affections , and the immediate hand of God when and where pleaseth him ) your building is at an end ; you can go no farder ; you haue neither Diuinitie , nor Philosophie , possibilitie , nor reason to support that which you would so faine inferre . But let vs view your specialties . [ The soule ( you say ) by the law of our creation hath in it a threefold facultie of suffering paine . ] The soule indeed by her creation hath a triple reference to good and euill ; to wit , her apprehension and distinction of either ; her inclination and motion to either ; and her impression and passion from both ; and for the performance of these she hath sundrie and seuerall parts and faculties . For as man was made to know God , and loue God , and after a time of obedience perfectly to enioy God , who is onely and wholly good ; so had he three speciall powers and faculties in his soule answerable to these three purposes of the Creator ; and yet capable of the contrarie , which was the want of all good , if he fell ●…rom God. And therefore by the power of his vnderstanding man might discerne good and euill ; by the libertie of his will ●…e might elect and embrace either , and by the passibilitie of his soule he might feele and suffer the impression and sequele of both by ioy or paine , which God in his iustice alotted to be the end and wages of liking and doing good or euill . And because for the seruice and safetie of his bodie , and for the dueties and actions of this life , man was to vse earthly things , and also to need outward meanes for hearing the word , and viewing the works of God , there were giuen him senses to perceiue , and sensitiue motions to desire things needfull and delightfull for him , as also to dislike the euill of penurie , paine , and sorrow that should be occurrent to his senses . In which the wisdome of God ordained , that what seemed good to mans imagination should prouoke his desire with loue and delight , and what seemed euill , should offend him with some touch of griese ; the superiour and spirituall powers of the soule being giuen as Iudges to censure , restraine and oue●…rule the sensitiue delights and motions , where they swarued from the true rule of good and euill , which was only Gods will reuealed , or written in the heart of man. The respects and diuersities of good and euill offered in generall to the sense and vnderstanding of man , were sanctitie , sufficiencie , and felicitie with their contraries , and likewise the generall passions and impressions of good and euill receiued in the soule , were hope and ioy for good approching or posfessed ; and feare and paine for the imminence or presence of euill , as also for the departure or losse of good , in whose place euill , which is the priuation of good , necessarily succeeded . The passions then of euill ( for true ioy and hope thereof , are rather perfections than passions of the soule ) are feare and griefe ; and the meanes by which they are wrought in the soule , and brought to the soule , are naturally the senses and affections , vnderstanding and will ; and supernaturally the hand of God , or such externall meanes as God hath prouided to punish the soule . So that first your making a threefolde facultie in the soule of suffering paines , is an ignorant conceit in you , as if the facultie of suffering paines were multiplied , because the meanes inflicting paines are many . If I should say , The soule hath in it a thre●…fold facultie of vnderstanding , for that it perceiueth many things by the senses of her bodie ; many things by her owne light and remembrance ; and many things by the immediate reuelation of Gods spirit ; might not wise men instly deride me , knowing the power and facultie of vnderstanding to be but one and the selfe-same in man , though the means be diuers by which that facultie is informed ? Likewise the will of man is caried sometimes by the eie , sometimes by the eare at the persuasion of others , sometimes by her owne affections , sometimes by feare , sometimes by reason , sometimes by grace ; shall we therefore say the soule hath in it a sixfold facultie of liking and electing that which is offered her ? or rather it is one and the same power of will , which is moued and often times ruled by these sixe meanes ; partly from the bodie , partly from her selfe , partly from others , and partly from God. Euen so the passibility of the soule , or the faculty of suffering paine , is but simple and single in the soule , how many soeuer the meanes be , by which she receiueth the impression of paine : otherwise you might as well say , The soule hath contrary faculties of suffering , because she feeleth contrary impressions of ioy and paine sometimes striuing together , sometimes succeeding ech the other ; but the soule as she is furnished with her faculties to discerne , and elect good and euill , so is she framed to receiue the impressions of either which are contrary ; and in that respect capable of ioy and paine in this life , howsoeuer in the next life , the soule shall be perpetually fastned to the one or to the other without alteration or change . As you confound the facultie of suffering paine with the causes offering , and the meanes bringing the impression of paine to the soule ; so doe you neither fully number the agents from which , nor the meanes by which paine is inflicted on the soule , on which you ground your three kinds of the soules suffering of paines . If the soule were not passible , that is , capable of ioy and paine , she could neither be rewarded for well doing , nor punished for euill . But God hath created her receiuable of both , that as she should doe good or euill in his sight , so she might suffer and feele that which should be good or euill , to wit , ioyous or grieuous euen in her owne sense and iudgement . Of both , ( I meane ioy and paine as they are rewards of well and euill doing ) God alone is in this life , and the next , the supreame ordainer , appointer , effecter , worker , and distributer , all other agents and meanes whatsoeuer seruing only his will , expressing his power , and obeying his commandement ; yet that doth not hinder , but in the punishing of his owne heere , or of his enemies in this world and the next , God may and doth vse instruments and meanes , whom and what pleaseth him to performe his will. For example in this life , besides Gods agents to punish , which are Angels , men , diuels , and all other creatures ; the meanes which he hath ordained to impresse paine in the soule , are as many as there be intellectiue or sensitiue powers and abilities in the soule to foresee , discerne , or remember whatsoeuer euill past , present , or to come , on vs , or on others whom we loue ; or to perceiue , or desire any good which is lost , lacking , or likely to be taken from vs , or from others whom we regard . So that not only sympathie with and from the bodie , and vehement and strong affections , of zeale , loue , compassion , pitie , and care , which you recken , do paine the soule ; but the eyes , and eares , vpon a thousand occasions , when the bodie is not touched , bring feare and griefe to the heart ; yea the vnderstanding , remembrance , conscience , and will ( which you vtterly forget ) doe oftener offend and afflict the soule euen of the gody , than either the bodie , or the affections do . And in the world to come ( which you purposely skip to make way for your new hell ) besides the losse of glory , sting of conscience , and shame of sinne , the Scriptures assure vs that vtter darkenesse , ruthfullwailing , horror of diuels , torment of fire , despaire of case shal●… afflict the bodies and soules of the damned with intolerable and eternall anguish , as when we come to speake thereof , we shall more largely proue . A third errour in you is , that you make your second kinde of the soules suffering paine , which is by sympathie and communion with and from the bodie , not to be proper to man , but g common to vs with beasts ; wherein you bewray either your vnderstanding not to be great , or your intent to be vilde . For though beasts haue bodies and senses , as men haue , and the paine of their bodies pierceth and affecteth the sensitiue parts & powers of life in them ; yet haue they no soules I trust , which can be affected the paine of their bodies , as men haue . I hope you be not so deepe in your distillation of hell , that you will bestow soules on beasts to make them liable to your new-found paines of hell ; but in men their immortall spirits are and shall be afflicted by their bodies and senses both heere , and in hell , when the full punishment of their sinnes commeth to be layed vpon them . h How long will you vexe my soule , saith Iob. i The ●…on entred into his soule , sayth the Psalmist of Iosephs fetters . k All is vanitie , and affliction of the spirit , sayth the Preacher . l A sword shall pierce thy soule , sayth Simeon to Marie . Then for the soule or spirit of man to be vexed , afflicted , pierced , and pained by and from the bodie , is proper to man , and no way common to vs with beasts , which haue no soules : and that kinde of suffering paine which is without the bodie , is not proper to the soule , by reason it is common to men with diuels , who haue no bodies , and yet suffer paine aswell by their vnderstanding and will , as by externall meanes appointed of God to punish the damned both soules and diuels . Wherefore your termes of the soules proper and immediate suffering , which before I called vnsalted and vnsetled , and you say are m easie to be vnderstood and necessarily to be vsed in this question , as you now haue declared and deliuered them , are false and absurd . For no kinde of suffering paine is proper to the soule of man , but onely that which is with the bodie , or by the bodie ; the other kinde of suffering paine by vnderstanding and will , and by hell-fire , being common to men with diuels ; which haue no bodies , and are no soules , no more than soules in heauen are Angels . S. Austen truely sayth , n Angelos habere animas , nusquam me legisse in diuinis eloquijs canonicisque recolo . That Angels haue soules I do not remember I haue any where read in the diuine and canonicall Scriptures . Since then diuels haue neither bodies nor soules , though they be spirits ; and beasts though they haue bodies , yet haue they no soules to be pained by their bodies ; it is euident that the piercing and afflicting of the spirit and soule of man by the bodie , and from the bodie , is the onely kinde of suffering which is proper to the soule of man ; the spirituall affliction of the soule by her vnderstanding and will , and by the torment of perpetuall and eternall fire , being common to men with the reprobate Angels . To the immediate suffering of the soule in hell , which is another of your new-found fancies , I will immediatly come , if first I touch an errour or two in your former words ; to let the Reader see , that you are vnlike to lay sure grounds in faith , when you know not the plaine rules of Nature . A third kinde of painfull suffering ( you say ) the soule hath : namely her vehe●…ent and strong affections are painfull , whether they be good or euill , as zeale , loue , &c. I pray you Sir , how come zeale , and specially loue , when they be good , to be painfull affections in your Calender ? S. Iohn sayth , o There is no feare in loue ; and giueth this reason ; for feare hath painfulnesse , presupposing it for a prinple , that loue hath no paine : which is most true ; because we delight in that which we loue ; and so loue hauing no paine in it , but delight , it hath consequently no feare , by reason feare hath paine , which loue hath not . But if it be strong ( you will say ) it paineth the soule . If loue bring delight , the stronger the loue that is good , the greater the delight ; and so the strength of loue doth not increase , but exclude all paine . Which is also S. Iohns rule , p Perfect loue casteth out feare , which is the least impression of paine that may be . And where loue that is good , is strongest and most feruent , as namely in heauen , there is no place for paine ; and in earth when we are commanded to q loue the Lord ‖ our ‖ God , with all ‖ our ‖ heart , with all ‖ our ‖ soule , with all ‖ our ‖ strength , and ‖ our ‖ neighbour as ‖ our ‖ selues , must we be whollie delighted , or partlie grieued with God , and our neighbour . The like is to be sayd for zeale , which is nothing but the heat or feruencie of loue . Accidentally they may turne vs to paine , when our godly zeale and loue are hindred , or crossed by the wicked . But the thing that grieueth vs in those cases is not our loue , but the leaudnesse of the wicked , despising or wronging that which we zealously loue . And so may all vertues paine vs. What iust man is not displeased with iniustice ? What liberall minde is not moued at auarice ? What valiant heart is not grieued with cowardice ? The like we shall finde in all other vertues ; euen an inward offence at their contraries , and yet no wise man will say that vertues are paines and punishments of the soule . [ Of r compassion , and pitie , among the rest you say accidentally they may be punishments when they grow so strong that they grieue the soule . ] As though there could be any compassion or pitie which doth not grieue the soule . What is pity but sorow at the sight of another mans miserie ? and what is compassion but a vehement passion or griefe of the heart for his miserie whom we deerely loue ? so that there can be neither compassion nor pitie , without sorow and griefe of heart ; neither are they at any time punishments if they be good , but rather Christian dueties and vertues . The miseries of those whom we loue , may be punishments vnto vs ; and our compassion on them , if they be wicked , may turne to be vicious , and so be a punishment because it is immoderate , where it should be temperate ; as we reade of Dauids excessiue compassion on Absalon his leud and rebellious sonne . These be errours enow in so few words , but these are nothing to those that follow in fauour of the soules immediate suffering from the hand of God himselfe without any instruments or inferiour meanes . I might resume your former words of the soules immediate suffering from God alone ; but because you heape vp a great deale of rubbish to the same purpose much like the other , or rather much worse than the other ; I thinke it best to rid all together . s Thirdly , we must also note , that God himselfe is alwayes and euermore the principall and proper punisher when the soule suffereth paines after the first maner , that is in her proper and immediate facultie of suffering . And that is alwayes immediatly for sinne also , not for anie other cause at all . Fourthly , God himselfe therefore was thus the principall , and only proper punisher of Christ , as he sustained the punishment of our sinnes . The diuels and wicked men his persecuters did their parts also indeed for other ends , but yet they were all as instruments onely , and vsed by God vnto his owne end , namely that Christ might pay heereby a iust price and full satisfaction for our sinnes . It was then the Almightie and most iust God himselfe in his seuere wrath against our sinne , that principally and properly inflicted on Christ the paines and punishments , which he as our suretie suffered for the paying of our ransome . As it is written , t The Lord LAYD VPON HIM THE PVNISHMENT OF VS ALL. Your phrases be so fresh and new , that your selfe can scant tell what to make of them , or how to expound them . In these words , and those which goe but the next side before , you set vs downe three interpretations of the soules immediate suffering not agreeing the one with the other . u All suffering of paine , is ( you say ) from God , either from him alone , or also from his instruments and inferiour meanes . This presently you call immediatly or mediatly ; and this commeth neerest to the sense of the word , if it came as neere to the trueth of the matter . For what is immediate , but without all meanes ? The soules first maner of suffering paine then ( as you say ) is immediate , that is x from God only ; you must implie without all instruments or inferiour meanes whatsoeuer . For that kinde of suffering which hath any meanes or instruments , is mediate , not immediate from God alone . Why then in your second interpretation of immediat , do you not exclude all instruments and meanes , but only outward bodily meanes ? For thus you say in the second place , It is iustly called y immediate , because it can and doth receiue an impression of sorrow and paine made from God , only by and in it selfe without any outward bodily meanes thereunto . Heere you exclude not all meanes , but outward bodilie meanes . And when Satan led Saul for feare , and Achitophel for anger , and Iudas for sorrow to despaire , and in fine to dispatch themselues ; this desperation wrought in them by Satan , was by your doctrine immediate from God , because the diuell was the doer thereof , without any outward bodily meanes . And likewise , when by hatred , rage , feare , and furie Satan afflicteth the children of disobedience , in whom he worketh ; this you will call the immedia●…e hand of God , because he vseth a spirit , and not a bodie for his instrument . And yet doubting how this can be maintained , for that God vseth men aswell as diuels to prooue and punish both his owne and his enemies , you fall to a third sense of immediate , where you make God alone the principall ; the rest to be only instruments ; and so that is immediatly from God , which is principally from God , what meanes or instruments soeuer he vse , bodily , or ghostly , men or diuels . And in this sense all paines and punishments whatsoeuer , wheresoeuer , by whomsoeuer , are immediatly , that is , principally from God , and by consequent all three kinds of suffering paine in the soule which you put , and what meanes soeuer els can be named of inflicting and impressing paine in the soule are immediate from God , that is , they come chiefly from him , whose power , will , and iudgement the rest demonstrate or execute . And thus for want of trueth and lacke of vnderstanding , whiles you labour to expound the soules immediate suffering of paine from God , you vtterly subuert and ouerthrow all that you would say . [ Againe , God himselfe ( you say ) is alwayes and euermore the principall and proper punisher , when the soule suffereth paines after the first maner , that is in her proper and immediate facultie of suffering . ] Keepe your manifold faculties to procure you more wit ; the soule hath but one facultie to suffer and feele paine , how manie soeuer the meanes be from which or by which she may receiue paine ; it shall suffice to call it the first maner of the soules suffering paine . When you say God is the principall and proper punisher , what meane you by punisher ? Amongst men the Iudge determineth and pronounceth what shall be done , the hangman executeth the sentence vpon the condemned , and both in their kinds are punishers . The like appeareth in Gods iudgements . God alone is the decreer , appointer and commander ; though he v●…e angels , men , diuels , and all other creatures to execute his will for the punishing of sinne ; or deliuering of his seruants from the hands of the wicked . This is the difference betwixt an earthly & the heauenly Iudge ; that men giue to men right , and not strength to execute their iudgements , but God as he gaue to all his creatures all the strength which by nature they haue , when he first made them ; so hee vseth their naturall strength which he gaue , and giueth them farther power and force , where need is , fully to accomplish his will and commandement : yea farther , he vseth the willes and forces of men and diuels for ends and effects to them vnknowen , and in them vnrighteous , but to him most iust and holy . So that God is the only punisher as a Iudge to decree , appoint , and command what shall befall euerie man for sinne ; he is also the onli●… giuer and supporter of all power and force , when anie punishment is executed either by the naturall strength of any creature , or by strength and might aboue nature ; but that God is alwaies and euermore the executioner , when the soule suffereth otherwise than by her bodie , or by her affections , or that he was the principall and onelie proper executioner of Christ as he suffered for our sinnes ; or that in hell ( which is your vpshot ) God is the immediate executioner and tormentor of soules and diuels , those are rather sicke mens dreames or madde mens fits , than sober and Christian verities . And in plaine reason how agreeth this word principall , either with proper or with immediate , both which are ioyned by you with it ? Where God is principall , there vseth he other meanes and instruments besides himselfe , and his owne hand . Principall hath alwayes accessaries and instruments , and where they intermeddle , they vse not Gods immediate hand , but such meanes as they are able and apt to guide . So that when God is principall punisher , he is neither proper nor immediate punisher , but vseth the seruice and force of his creatures to perfourme his appointment ; and when he is either the proper , or immediate executour of his owne will , he neither needeth , nor vseth his creatures . And here the third time you play with the word proper , but very improperly , as you did twice before ; first with Gods proper wrath , then with the soules proper facultie of suffering , now with the proper punisher , which can no way be matched with principall and applyed to God without a palpable absurditie . For referre principall whether you will , to the determination or to the execution of Gods wil and iudgement ; to say that God is the principall determiner of his owne will , is a wicked speech . For who is Gods counseller to aduise him , or associate to assist him ; that God should be principall and others concurrent with him to promote his will with their consents ; or restraine it with their dislikes ? God is not only a Iudge of the world , but the sole Iudge thereof ; to make him principall and not sole therein , is to impart his right , and glorie vnto others , which he will not endure . Wee shall see , honour , and admire , and with heart and voice magnifie the righteousnesse of Gods Iudgement that shall be giuen by his Sonne ; ●…n which sense it is said , z The Saints shall iudge the worlde ; yea , we shall iudge the Angels , but that is by submitting our wils to his , and by glorifying his iudgement , as in heauen his Saints alwaies doe , not by clayming voices with him . There is then no Iudge of the soule but onely God , and to say he is principall Iudge thereof , is apparantly to dishonour him . Will you referre principall to the execution of Gods iudgements ? then he must haue some others to conioyne with him in common ; and they must vse such meanes as lie in their power ; and so God is neither the proper nor immediate punisher of the soule , where he is the principall . And when it pleaseth him to take vpon him the chiefe execution of his owne iudgement , what cause is there he should call assistants vnto him ? Doth he lacke wisedome , or power , that his creatures must aide and helpe him ? I wish you to weigh your words better , before you wade in things aboue your height . Your words are absurd , your matter is more absurd , and the proofes you bring for it are most absurd of all . To bring Christs soule within the compasse of hell paines , you flash out the fire of hell as a fable , and turne out of seruice the rest of the torments there , namely reiection from the kingdome of heauen , the sting of Conscience , confusion of Sinne , horrour of darkenesse and diuels , despaire of ease and such like , as no paines , or at least as no substantiall paines of hell : you suppose a paine which you imagine commeth from the immediate power of God , vpon the soules of the wicked as well in earth , as in hell , and so not onely you make God the tormentor of soules and diuels in hell with his owne immediate hande , but you so aggrauate the paine thereof , with fierie words , that the reprobate may fully feele it in this world , and yet it neither doth end their liues , nor waste their bodies , which a pange of the stone , or a fit of an Ague will doe . The best proofe you bring for all this , is a bold face , and bigge words , wherewith you bid all the world NOTE it is so . But Sir , if charitie did not stay me , I should NOTE you rather for an idle talker , then for a booke-maker , which thinke it lawfull for you to allegorize all that the Scripture mentioneth or threatneth of hell ; and in the end broach out of the heate of your owne head a Chymysticall hell , as well in this world as in the next ; and so little regard either the truth of Gods speech , or the faith of the whole Church , or the consciences of all good men ; that without any further trouble or triall WE MVST NOTE , you say so . Such archers , such arrowes ; such cheapmen , such chaffe ; a man of your pitch will hardly be brought to any other passe . The bottome of your building ( for it deserueth not the name of a foundation , it is so weake and rotten ) is this , which I wish the Reader to NOTE , it is so notable stuffe ; That where there are but three sorts of the soules suffering paine , as you conceiue ; the first by the immediate hand of God , the second by sympathie with the bodie , and the third by her vehement and strong affections ; The affections ( you say ) are neither a immediatly for sinne , nor punishments at all properly in themselues : the soules second facultie of suffering by sympathie with the bodie , you affirme , is b not proper , but common to vs with beasts : the first therefore in your conceit is the c proper and principall humane suffering for sinne ; which Christ must needs feele being a d man made of God to suffer for all our sinnes . Of this wandring and halting diuision I haue spoken before . It is euident the soule may suffer paine from and with the bodie ; and from and by her owne powers and faculties of vnderstanding , will , sense , and affections , and from the hand of God immediate or mediate , that is vsing other meanes than are beforenamed to punish the soule . That the paine of the bodie paineth the soule of man there can be no question , naturall euidence and dailie experience sufficientlie confirme it : and this is that which you call sympathie , when both doe suffer paine together , the one from and with the other . Touching the eies and eares how often impressions they make of feare and sorrow for our selues and others , when the bodie is not touched nor pained , euerie woman and childe can giue testimonie . Threats , rebukes , euill reports taken in at the eares ; dangers , distresses , and losses foreseene or seene in our selues and others , which must needs trouble and grieue the soule , are no newes in any condition or person . The affections which are both vngodlie and vnrulie , are so manie blasts and stormes tossing the soule to and fro , with anger and feare , with desire and dislike , with pensiue care of earthlie things and foolish pitie , with hope and despaire , with vnlawfull loue and hatred , with vaine ioy and vnprofitable sorrow , and with a number like headie and hastie passions , insomuch that they often driue the soule to rage and furie , or end this life with griefe and disdaine . As for the vnderstanding and will ; the soule conceiuing Gods iust and heauie displeasure against sinne , and knowing the wages thereof to be finall depriuation of all grace and glorie , and eternall damnation of bodie and soule to hell-fire ; how can she but quake and tremble at the very cogitation and remembrance of her owne guiltinesse , and of the greatnesse of his power and iustnesse of his anger ? And therefore the godlie presently fall vpon the consideration hereof to condemne and detest all their sinnes , and with broken and contrite harts to lament their vnrighteousnesse , and to afflict their spirits with earnest and inward sorrow till by faith and repentance they find comfort in the mercies of God through Christ Iesus . For want of which , the wicked often in this life , and speciallie at the houre of death , sincke vnder the burden of their sinnes ; and plunged into the depth of desperation are possessed with an horrible fright , and terror of the torments prepared for them in another world ; they feeling here on earth in their soules the remorse of sinne , and sting of conscience , but not able to rise vnto true repentance and hope of saluation by reason of their continuall contempt of grace , whiles it was offered them , which then is taken from them . After this life appeare the terrible iudgements of God against sinne , which the wicked so much feare , and the faithful so much shun : the speciall maner and meanes whereof as farre as the Scriptures deliuer them , I will deferre till I come to the particular handling of them ; though I haue often proposed them , and in part proued them ; but whether the words of the Scripture expressing them be allegories , that is figuratiue shadowes , or plaine speeches , that question is not yet debated ; which I reserue till I haue ended the immediate suffering of the soule , as this Discourser calleth it . Of these sixe meanes , besides the immediate hand of God to inflict paine on the soule for the punishment of sinne ; it pleaseth you ( Sir Discourser ) to skip foure ; and the other two in effect to denie . Affections ( you say ) are neither punishments nor corrections at all properly in themselues ; and suffering by sympathie from and with the bodie , is common ( as you auouch ) to vs with beasts , and is no proper humane suffering ; because in your iudgement your first kinde of suffering from the immediate hand of God alone is the proper humane suffering , which for that cause your selfe call the soules e proper and immediate suffering . But what if in all this you speake not one true word ? what if the affections that be euill be properlie punishments of sinne ? what if the soules suffering , from and with the bodie , be the true and proper humane suffering ? what if God vse not his immediate hand in tormenting soules ; but hauing ordained and appointed meanes by his wisedome and power , committeth sinfull soules to be punished by those instruments and meanes which he with his hand hath prepared , and in his word expressed ? Do you not shew your selfe a deepe Diuine , that prooue points of faith by open falsities ; and heape vp errours by the dozens , binding them with your bare word , and obtruding them to the world as oracles lately slipt from heauen ? but go to the parts , and first to the affections , which you affirme are no punishments , whether they be good or euill . The affections of the soule that be good , as the loue of God , the zeale of his glorie , and hope of his mercie and trueth , are the speciall gifts and graces of Gods spirit , and so farre from paining the soule , that they breed exceeding comfort and ioy in the Holieghost . The affections that are e●…ill are not onely the rage and reward of sinne , but inflict as great anguish as may be felt in this life . Concupiscence which is the root and nurse of all euill affections in vs , be they sensitiue or intellectiue ; what is it , but the inordinate and intemperate desire and loue of our owne willes and pleasures , despising and hating whatsoeuer resisteth or hindereth our deuices or delights , yea though it be the will and hand of God himselfe ? this corruption of the soule by sinne , which is now naturall in vs all , whence came it , but from and for the punishment of the first mans sinne ? what is it but the verie poison of sinne ? and whether tendeth it , but to withstand and refuse all grace , that men reiecting God , and reiected of God , may runne headlong to the finall and eternall vengeance of their sinne ? It is no small punishment of sinne for men to be left to the f desires of their owne hearts , and to be giuen ouer to vile affections ; which the Apostle calleth the reward of their error , and euen the fulnesse of all vnrighteousnesse : which make men the seruants of sinne , whiles they g wait on lusts , and diuers pleasures , which h fight against the soule , by i leading it captiue vnto the law of sinne , which is in the members . And if you doubt whether they paine the soule or no , looke but on their names or their effects , and you shall soone be out of doubt . Anger , disdaine , despaire , dislike , detestation , feare , sorrow , rag●… , furie for earthly things , can these be so much as conceiued or named without euident impression or mention of paine ? yea the fairest of our affections , and those which at first flarter vs most , as loue , desire , and pleasure . ( I speake still of euill and vnlawfull ) do they not quicklie faile , sowerlie leaue , and sharplie vexe with their remembrance and repentance the greatest seekers and owners of them ? In all these worldlie desires and delights S. Austens rule is generallie true . k Quod sine illiciente amore non habuit , sine vrente dolore non perdet . He that kept them not without alluring loue , loseth them with afflicting griefe . As for the intellectiue passions of the soule , which are the trembling at Gods wrath , the feare of his power , and despaire of his fauour , besides the shame of sinne , griefe of heart , and horror of hell ; what torments they breed in the condemned consciences of the wicked , the godly may partly iudge , by that which they sometimes taste , notwithstanding their present recourse to the mercies and promises of God in Christ. So that euill affections , aswell intellectiue as sensitiue , be punishments of sinne , and painfull to the soule ; howsoeuer your cogitations ( Sir Discourser ) be otherwise humored . Concerning the soules suffering from and with the bodie , which you say is common to vs with beasts : if the soule do not consider for what cause , at whose hand , and to what end she suffereth ; as also how she may be freed , and what thanks is due to her deliuerer , she may be well likened to the Horse and Mule in whom is no vnderstanding : but the brutish dulnesse of some earthly minded men , doth not make this kind of suffering not to be properly humane , which God from the beginning did , and doth vse to all his seruants and saints ( his owne sonne not excepted ) ; and whereby God worketh in all his children correction , probation , perfection , preparation to glorie , which are things most proper to men , and no way communicable vnto beasts . l God scourgeth euerie sonne whom he receiueth , and yet he vseth him not like a beast . m All that will liue godlie in Christ Iesus shall suffer persecution , not common to them with beasts . n Count it an exceeding ioy ( saith Iames ) when you fall into diuers tentations , knowing that the triall of your faith bringeth foorth patience . Now to impart any of these things to beasts , were very strange Diuinity . o Blessed are they ( saith our Sauiour ) that suffer persecution for righteousnesse sake , for theirs is the kingdome of heauen . Shall men be blessed , and enioy Gods kingdome for suffering as the beasts doe ? p If any suffer as a Christian , let him not be ashamed . He that putteth no difference betwixt the sufferings of beasts and Christians , is vnwoorthie to be a Christian. q The same afflictions ( saith Peter ) are accomplished in your brethren , which are in the world . If you list ( Sir Discourser ) to take beasts for your brethren , you may make your sufferings like to theirs , or common to them ; otherwise they that are men , and speciallie Christian men , must acknowledge that this kinde of paining the soule by the bodie , is proper to men , and common neither to beasts , nor to diuels . r There hath no tentation taken you ( saith Paul ) but such as is humane . What is humane , but common to all men , and onely to men ; and so common neither to beasts , nor to any other creature , but proper to men ? Take backe therefore your vaine imagination , and more foolish collection , that the suffering of the soule by her bodie is not properly humane , because it is common to men with beasts , and learne hereafter that beasts hauing no soule , much lesse anie graces or promises of God in this life or the next , can not communicate with men in that kinde of suffering , which the soule feeleth from her bodie , and whereby she is chastised , prooued , perfected in this life , and prepared for the glorie of the life to come . [ At least yet you thinke the soules immediate suffering from the hand of God alone , is the s proper and principall humane suffering . ] If there be any such suffering of paine , as you imagine , from the immediate hand of God alone , it is the proper and principall suffering of deuils , and not of men . For humane properly it can not be , vnlesse it touch the whole man , that is as well bodie as soule , whereof man consisteth . And therefore the r●…ll punishment of mans sinne in earth and in hell , conteineth the torments of both parts ; without either of which , there is no proper , nor principall humane suffering ; though the soule after death be aff●…icted for a season till the bodie be raysed and punished with he●… ; which is the true humane suffering for sinne after this life , because it is euerlastingly allotted to the wicked for sinne , by the most righteous iudgement of God. But how proo●…e you ( Sir Discourser ) that the soule of man suffereth sensible and absolute paine . I meane not depending on her owne cogitations or actions , from the immediate hand of God ? what Scripture , what example haue you for it ? It is the maine morter of your new erected hell ; but tempered onely with the water of your owne wit ; nor Scriptures , nor Fathers doe acknowledge any such kind of suffering in hell from the immediat hand of God as you affirme ; yea they expressely auouch the contrary . From the hand of God without question is all power , and so all punishment , whether it be here , or in hell ; he alone giueth force to each creature to pierce and punish ; and he alone made the soule capable of paine from her bodie , from her selfe , and from whatsoeuer creature should please him to vse for the punishment of the soule . Of this I make no doubt ; the hand of God , which is the power of God , ordereth ▪ strengtheneth , sharpeneth , continueth , and worketh , all paine and punishment both here and elsewhere , for the time and for euer ; but whether he doeth this by meanes likewise ordeined and appointed by the same power , either within or without the soule , or by his immediate hand without all meanes , this is the question ; and reading the Scriptures for this with as good attention as I could , I find no such thing affirmed in them , or prooued by you in all your Discourse . Touching hell , I sinde the contrarie confi●…med and auouched by the manifest and expresse words of the holy Ghost ; and in the greatest plagues and punishments of this life , the meanes that God vseth are likewise mentioned in the Scriptures : the immediate hand of God inflicting paine on the soule no where , that I read , or that you prooue , which in so weightie a cause euery wise man will expect at your hands , before he admit your metaphoricall flames of a new found fire , deuised by you for the Soule of Christ , to make it subiect to the paines of hell . That God is the onely giuer of all grace , by the working of his holy Spirit in our hearts , without the assistance of any creature to further that action , may not be doubted of any Christian. t A man can receiue nothing except it be giuen him from heauen ; euen from the Father of lights . ( whence ) u commeth euery good and perfect gift . For which cause the Scriptures call him , the x God of all grace , working all in all ; and his Spirit , the Spirit of grace , y distributing to euery man , as pleaseth him ; and yet this diuision and operation of grace , which proceedeth most powerfully from God alone , is not alwaies immediate , but dependeth on the hearing of the word , partaking of the Sacraments , and imposing of hands , which God vseth as meanes not to helpe his power , but to direct and guide our weakenesse . Otherwise neither man nor Angel hath , or can haue any power to touch and turne the heart , or to inspire it with grace , but onely God , who made it and can alter and change it at his pleasure . As the giuing , so the taking away of all good gifts pertaining either to the vse of this life , as prudence , courage , magnanimitie , and such like ; or to the furtherance of the li●…e to come , as faith , hope , loue , and other fruits of Gods Spirit ; depend wholely on Gods will and worke : and yet that is no let , but when God hath most iustly depriued men of his grace , which should preserue them from euill , he may and doeth leaue the neglecters and abusers of his grace to be possessed and ruled by the spirit of z errour , a vncleannesse , and b giddinesse , that c worketh in the children of disobedience , and carieth them headlong into all kind of mischiefe . Not that God performeth any of these things with his immediate hand , which are wicked and impious ; but that by his iust iudgement he giueth them ouer , which despise and forsake him , to be a pray to the roaring Lion , that deuoureth them . Neither is Satan to seeke howe to leade men destitute of grace , to all villanie both against themselues and others ; since he can d blind the mindes of vnbeleeuers , distract their e wits , and inflame their hearts with all sorts of raging lustes , and vntamed affections , as he did in Cain , Saul , Achitophel , Iudas ; and dayly doth in all the wicked . In the outward punishments of this life , where God turneth the furie and violence of his creatures to reuenge sinne ; and the seruice of men , Angels , and deuils , to pursue the wicked to their destruction , and to chastise his owne to their conuersion ; the hand of God doth euery where appeare by the Scriptures , but that is nothing to your immediate suffering of the soule . For first in them God vseth his creatures , as his agents and instruments ; and where his immediate hand may happily be conceaued to worke without meanes , there he punisheth the soule by the bodie , which by your owne position is not the proper and immediate suffering of the soule . In the feare , shame , and griefe , which the soule here conceaueth vpon the denouncing , conuicting , or beholding of her owne vncleannesse , and the terrible iudgements of God against sinne ; the power , trueth and iustice of God are euident , but not that immediate hand of God , which you imagine . For in this case God punisheth the soule by her selfe , that is , by her intellectiue or sensitiue faculties , letting her plainely perceiue , what ioy is lost , and what vengeance is prouided for all the workers of wickednesse . The losse of which blisse , and terrour of which vengeance apprehended by outward sense , or inward intelligence , cannot but mightily grieue and afflict the soule . And the greater the losse , that is irreuocable ; as also the soarer the mischiefe that is ineuitable , the deeper is the wound , that either of them make in the heart of man. But this feare and griefe , whiles here men liue , proceede from the cogitation and perswasion of the minde and conscience , and not from the immediate hand of God. And in the world to come the horrour of hell and rage of fire , which God hath ordained to punish the soule , shall inflict an intollerable torment not rising from the minds and wils of the wicked , as in this world it doth , but impressed by an externall and violent agent , which is the meanes that God hath prepared to execute vengeance on men and deuils . How beit in none of all these appeareth that immediate suffering of the soule from the hand of God alone , which you so much talke of , and to which you would so faine subiect the soule of Christ to make him suffer the substance of that , which the damned ( according to your dreame ) doe feele in hell . For in your conceit of the soules immediate suffering from the hand of God , the soule must onely be a patient , and no agent ; and God must inflict the paine on the soule with his owne hand , and not by any meanes without or within the soule ; onely the soule must feele and discerne the present and inherent paine by her passiue power and facultie , by which she is capable of all paine , whence soeuer or howsoeuer it commeth . This kind of suffering you euery where affirme , you no where prooue ; and that which is most absurd , you presume against the cleare words of the holy Ghost continually naming the fire of hell , and threatning the wicked with it , to allegorize the Scriptures at your pleasure , and in stead of fire which God hath ordained and armed as a most dreadfull meanes to take vengeance of sinne , you suppose a certaine paine , which God with his immediate hand will inflict on the soules of the damned , and that you make the substance of hell paines , and fasten it to the soule of Christ for the time , before he could worke our redemption , or suffer the punishment of our sinnes . But sir Discourser this is rather dreaming then debating of matters of faith , to allegorize whatsoeuer standeth in your way , and in stead thereof to imagine what you please without either proofe or pretence out of the word of God ; as if your mouth were the rule of Religion , or the trueth of God would vanish by your fantasticall figures and shadowes . Wherefore leaue your deuising and auouching what best liketh your vnquiet humour in so weightie matters of mans Redemption , and tye your tongue if not your heart , to the wordes of the holy Ghost , that at least you may beare the shew , if not the sense , of a Christian man. For I vtterly denie that God is either the immediate tormentour of soules in hell , which is your idle and absurd imagination ; or that with his immediate hand God did torment the soule of his Sonne at any time here on earth , as the soules of the damned are tormented in hell , which is your witlesse and wicked assertion . For proofe you produce the words of ●…say affirming of Christ , that the Lord layed vpon him the punishment of vs all ; but in this , as your maner is , you hit neither the words , nor the meaning of the Prophet . The word is HAAVAH to be crooked or to go a●…rie , and so by translation signifieth the crookednesse o●… wickednesse of mans life ; which the Prophet testifieth was layd vpon Christ in saying , f the Lord layd vpon him the iniquitie of vs all . But grant it may sometimes by the ioyning of other words import anie punishment allotted to wickednesse ; doth the Prophet say that God layed all the punishment due to sinne vpon Christ , or that God layed it vpon the soule of Christ ; both which you inferre out of the Prophets words , though neither be there expressed , or thence to be concluded ? S. Peter will tell you on what part of Christ God layd our sinnes , euen on his bodie . g Himselfe bare our sinnes ( saith Peter ) in his bodie on the tree . Now where Christ did beare them , there God did lay them . Christ bare them in his bodie , as Peter affirmeth ; God therefore layd our sinnes on his bodie , that by suffering death on the Crosse , which was the wages of sinne , Christ might make the purgation of our sinnes in his owne person . Againe , the sense which you would sowe to the Prophets words , that God layd vpon him all our punishment , that is as you would haue it , all the punishment which we should haue suffered , is false and wicked . For so Christ must haue suffered , reiection , desperation , and eternall damnation which the damned doe suffer , and we should haue suffered , had we not beene redeemed . If you meane no more than the Scripture intendeth , that what Christ suffered for vs in the bodie of his flesh on the Crosse , was the full redemption and satisfaction for all our sinnes ; then are you wide from concluding out of these words , that Christ suffered the paines of hell or the full vengeance due to our sinne by the immediate hand of God , which is the chiefe point that you aime at . This is all the proofe you offer out of the Scriptures for the immediate suffering of the soule of Christ from the hand of God ; and what sturdie stuffe this is , the rudest reader that lighteth on your pamphlet of Defence will soone conceiue . If you keepe this course in the rest of your positions , the world will soone be wearie of your new-found fansies , if you be not of your manifest follies . [ But Christ suffered ( you say ) the substance of hell-paines , though not the circumstances of place and time , which the damned do suffer ; for they are not of the nature and essence of hell . ] To make God the tormentor of Christs soule heere on earth with his immediate hand , and so of all the damned soules in hell , you brought vs the words of the Prophet Esay , the Lord ●…ayd vpon him the iniquitie of vs all : for this seraphicall sequestration of the substance from the circumstances of hell , which mysterie of iniquitie you begin now to broach , what Prophet or Apostle can you produce ? Dare you , Sir Discourser , out of the hazard of your owne head , pull in pieces Gods setled , reuealed , and eternall iudgement against sinne ; and with the worme of your owne wit wrest in sunder the substance of hell from the circumstance thereof ? What will you not aduenture in earth , that attempt this in hell ? or what shall be free from your forge , that offer to make vs a new essence and nature of hell , and heauen ? If you can de●…se or intend to mingle your toyes with Gods truth , and with sillie sleights of Sophistrie , which you thinke Philosophie , sub●…ert maine points of Diuinitie , your leasure is great , but your labour is leaud . In the secrets of the next world , none of the godlie euer presumed to debate or determine any thing , speciallie touching hell or heauen , without the manifest precedence or sequence of holie Scripture . You had need therefore ( Sir Deuiser ) to be well aduised ; it is no small presumption and intrusion against Gods wisedome , power , and counsell , to eleuate and frustrate the paines which he hath appointed for the wicked in hell , and to co●…e fresh and new in stead thereof , which God hath not ordained . I professe to all the world , I dare not depart from so often and earnest words of Christ himselfe , nor allegorize the sentence of the Iudge , which shall be pronounced on the reprobate both men and angels , and executed in the sight of all the elect , not by any figures and metaphors , but by the terror of the things themsel●…es matching the trueth of the words , which Christ shall vtter . And he 〈◊〉 I assure thee Christian Reader I ●…warue not either from the continuall tenor of the Scriptures , nor from the full consent of Christs church ; howsoeuer this Deuiser flatte himselfe in his new inuention . But let vs trace him in his owne path , and controll him with the le●…ell of Gods trueth . What can be more substantiall to any iudgement or punishment than the sentence of the Iudge , and specially of such a Iudge , as with his will , word , and power decreeth , pronounceth , and setl●…th all things in heauen , earth , and hell ? If then this Iudge in his sentence of condemnation appoint the PLACE and TIME to be parts of the punishmen●…s inflicted on the damned ; tell vs I pray you , why some parts of the sentence be mo●…e essentiall to the punishment than others ? or why all being parts alike , they should not all be equally of the substance of the iudgement ? h Depart from me ye cursed unto euerlasting fire , prepared FOR THE DIVELL AND HIS ANGELS , is the sentence to be pronounced on all the wicked , that shall be damned . Of the continuance there can be no question , but here it is expresly mentioned , that it shal be EVERLASTING . For the place , it is as plaine by the witnesse of the Scripture , which maketh no fire euerlasting but onely hell-fire . Our Sauiour i twice in one chapter ioyneth the one as an exposition to the other ; and thrice almost with one breath affirmeth euerlasting fire to be the fire of hell . k It is better to enter into life m●…imed than hauing two hands ( or two feet ) to be cast INTO HELI , INTO THE FIRE THAT NEVER SHALL BE QVENCHED ; VVHERE their worme neuer dieth , AND THE FIRE NEVER GOETH OVT . No fire is euerlasting , but onely hell-fire . Christ therefore in his sentence including the one , implieth the other as part of his iudgement against the reprobate , and maketh both time and place essentiall parts in the punishment of the damned . And when he sayth , DEPART from me ye cursed , forsomuch as there shal be then no places left , but heauen for the blessed , and hell for the cursed , he doth not exclude them from the one , but by appointing them to the other . Besides , that fire which is prepared for the diuell and his angels , is no where but in hell ; and therefore adiudging them to that fire , he doth euidentlie adiudge them to hell fire . Since then no man is or shall be damned but only to hell , and that for euer ; the place and continuance are expresse , and so essentiall parts of the iudgement ; and consequently of the punishment that is and shall be inflicted on all the damned . For the iudgement which then shall be openly pronounced , is immutablie decreed , and alreadie reuealed by the Iudge himselfe ; and therefore vnchangeable to all that a●…e or shal be damned , and executed on that part of the wicked which is extant , I meane their soules assoone as they depart this life , though their bodies be yet in the dust , as afterward shal be shewed . Most vainly then and falsely doe you slide betweene the substance and circumstance of hell-paines ; since the name of hell-paines doth necessarilie and naturallie import the place of torment where those paines are , which is hell ; and out of which place they are not : els might they be called aswell aëriall or terrest●…iall paines , as hell paines , if they were found aswell in the aire or on the earth , as in hell . But the Scripture hath resolued vs there is a ●… place of l torment after this life , which is called hell , and the torments there so farre exceed all the paines of this life , not only for perpetuitie , but also for intolerable acerbitie and grauitie , that they are iustly called hell-paines , as proper to the place where diuels and damned persons shal be punished with euerlasting fire . And where you would seeme out of the dregs of Philosophie to borrow the difference of the substance and circumstance of hell-paines , you vnderstand not what you say . For euen by the rules of Philosophie there are no circumstances in things perpetuall and immutable . Circumstances must often varie , els are they no circumstances , if they be eternall and necessarie consequents . Since then time and place do not alter in anie of the damned ; for all that are damned are cast into hell for euer , though all suffer not like paines ; if there be any circumstances in hell , they are rather in the degrees and differences of paine , which you make the substance of hell , than in the place or perpetuitie of the torment , which neuer varie in any of the damned . And since you will needs be medling with Philosophie , I pray you Sir Discourser , if Christ suffered the substance of damnation as you auouch , doth not your doctrine plainlie conclude the Sauiour of the world to be damned ? for , which shall truely attribute the name of anie thing to anie person , the substance or the circumstance of the thing ? By all the rules of Art and reason , to whom the definition doth agree , the thing defined must likewise agree . Now ech definition importeth the substance , not the circumstance of the thing defined . And so if Christ suffered the substance or damnation , it is euident by your doctrine he was damned ; which is a corollar●…e in Christian religion fit for such a considerate Colonell as you are ; I will say no woorse . Yea such is your deepe insight in these matters , that with turning and winding as a worme doth in wood , to make Ch●…st suffer the substance of those paines which the damned do suffer ; you exclude him , against your owne intention and assertion , from all both substance and ci●…cumstance of that , which the Iudge pronounceth and inflicteth on the damned . For where the sentence of the Iudge , Depart from me ye cursed into euerlasting fire , conteineth in it reiection from Gods kingdome , malediction and torment of eternall fire , with their necessarie consequents ; Reiection and malediction Christ m neuer tasted by your owne confession . Continuance of time and place are as you say n meere circumstances onely , and not agreeable to Christ ; there remaineth then the fire of hell ; which you allegorize , by no meanes acknowledging any TRVE sire in hell , for that you vtterly denie . Now allegories are by no meanes the substance or essence of an●…e creature ; and so you teach , Christ suffered the substance of all that the damned doe suffer , saue that he suffered as your selfe confesse , no part of that which Christ by his iudiciall sentence inflicteth on the damned ; which is the substance of all that the damned do or shall suffer . Thus what Christ pronounceth on the damned you make circumstantiall and allegoricall ; and what is no way comp●…ised in his sentence of condemnation , you make that only to be substantiall and essentiall in hell-paines ; let the Reader now iudge whether this hel be not of your owne framing , and not of Gods ordaining . This is follie sufficient by a vaine distinction of substance and circumstance to exclude all that Christ pronunceth on the damned , from the substance of hell paines ; but because it maketh an open gap to Atheisme , to allegorize the greatest torments that God hath ordained for the wicked in hell , and to admit nothing for the substance thereof , saue that which was common to Christ with the damned ; which can be neither reiection , malediction , nor eternall torment of fire , since Christ suffered none of these , and yet ( as you affirme ) he suffered the substance of all that the damned doe suffer ; let vs more largelie consider what paines are essentiall to damnation , and to hell , not that hell which your running head hath latelie hatched , but that which the word and will of God hath for euer established ; as also whether there be true fire in hell or no ; that we may the more plainly perceiue what vanitie and impietie you haue aduentured to make hell and so heauen to be euerie where as touching their substance ; and the chiefest torments of hell to be imaginarie paines deuised and conceiued by your selfe and a few of your sect , without all warrant of holie Scripture , or witnesse of ancient and Christian beleeuers . Wherein when I speake of substance and essence , thou must not thinke ( gentle Reader ) that I meane precisely matter and forme , as Philosophers do , which bodies only haue ; I speake as a Diuine , of rewards and punishments ; in which that is most essentiall and substantiall , which God hath ordained shal be generall and perpetuall in either kinde . Then that is essentiall to damnation or to the paines of hell reserued for the damned , which God by his word and will reuealed , hath prouided and established for all that shal be damned , excepting or sparing none , but including them all in one and the same iudgement . And if thou finde by the word of God , that the place of hell and perpetuall torment there , be necessarily and generally decreed and appointed for all the reprobate that shall be damned , make sure account that is essentiall to the punishment and paines of hell , which the will and word of God hath ordained and expressed shall ineuitably and eternally pursue and punish the wicked . For Gods will and ordinance is most essentiall and substantiall in all these things ; and what he hath determined , and setled generallie and eternallie , without ceasing or changing to take holde on the wicked , that is the substance and essence of their punishment , and of hell-paines , which is their portion . In my Sermons I deliuered manie parts of hell-paines , which by no meanes could with any sense of religion be applied to Christ. The Discourser neither doth nor can denie them , but shifteth them off as either allegoricall or not essentiall to the paines of hell . I shall therefore need but to examine whether they be figuratiue or proper speeches , as also whether they be essentiall or accidentall to the condition and punishment of the damned ; which I am content in order to do . Out of the sentence of the Iudge to be pronounced against all the reprobate , I obserued foure parts of hell-paines inflicted on all the damned ; to wit , o Reiection , malediction , vengeance of fire , and continuance therein for euer . Touching reiection and malediction , the Discourser plainly confesseth , that in Christ there could vtterly be none of these , as also neither q desperation , dereliction , nor sting of conscience . This confession I take to be ver●…e true , though it be neither agreeable to himselfe in other places , nor conformable to his generall positions otherwise . But of that afterward . In the meane while , if reiection from all grace and glorie , and extreame malediction of bodie and soule , be essentiall paines in hell , and punishments for sinnes ; and Christ neuer tasted these ; then Christ neuer suffered all that the damned doe suffer , as touching the essence and substance thereof . And first of reiection from the kingdome of God , what say you , Sir Deuiser , ( for I may rightly so call you , that take vpon you to deuise vs a new hell not heard of in the Scriptures ) is it either no paine to the damned , or is it no essentiall part of their punishment , to be thrust out of the kingdome of heauen ? The losse of good things , when they be perceiued and desired , doth by nature no lesse grieue and asflict the soule of man , than the presence of euill doth offend him . All earthly creatures , as well as man , affect that which is good for them ; and from the desire of good which is naturall to all , it is not possible that man should be exempted : but as by sense and vnderstanding he discerneth higher and better things than the rest , so this affection and inclination after he truely perceiueth or fully beholdeth them , is exceedingly inflamed with them ; and when he findeth himselfe disappointed and depriued of them , his griefe increaseth according to the goodnesse of the things , and greatnesse of his desire . The ioy and honour then of the saints in the kingdome of God when the wicked shall presently beholde , and see themselues reiected thence , they shall inwardly grieue with vnspeakable sorrow , and outwardly mourne with gnashing their teeth for very anguish of heart , as perceiuing themselues excluded from that inestimable blisse for euer . This collection our Sauiour confirmeth in expresse words : r There shal be weeping and gnashing of teeth , when ye shall see Abraham , Isaac , and Iacob , and all the Prophets in the kingdome of God , and your selues thrust out at doores . Yea where there are two sorts of paines in hell ; Losse of heauen , and sense of euill ; the learned and ancient Fathers haue professed the former , to be a greater and grieuouser paine than the latter . s There are some ( saith Chrysostome ) of an absurd iudgement , who only desire to escape hell : contra ego , multo durius esse tormentum quoddam assero , quàm gehenna est : hoc est , non assecutum esse tantam gloriam , & illinc elapsum esse . But I on the contrarie a●…firme there is a farre worse torment than hell it selfe is , to wit , the losse of so great glory , and the falling there-from . Neither doe I thinke that we ought so much to grieue at the euils in hell , as at the losse whereby we fall from heauen , qui nimirum est cruciatus omnium durissimus , which doubtlesse is the bitterest anguish of all the rest . S. Austen in like sort : t To perish from the kingdome of God , to be banished from the citie of God , to want so plentifull abundance of the sweetnesse of God , as he hath layd vp in store for those that feare him , tam grandis est p●…a , vt ei nulla possint tormenta quae nouimus comparari , is so grieuous a punishment , or paine , that no torments which we know may be compared vnto it . NAZIANZENE . u Those ( that rise to iudgement ) this amongst other , or rather ABOVE other punishments shall torment them , that they are reiected of God. And Basil. x The estranging and reiecting from God , is an euill more intolerable , than all that is ( feared or ) expected in hell . If the griefe shall be so great to be excluded from the kindome of God , and the same be comprised in the sentence of the Iudge , where he saith , Depart from me ye cursed ; then is there no doubt but it is an essentiall part of the paines of hell : since it is not only generall and perpetuall to all the damned ; but a necessarie precedent to the rest of their torments , which can neither take full hold of them , nor afllict them in the highest degree , till they be wholly depriued of all consolation and expectation of any fauour from God , and vtterly confounded with the griefe and shame of that re●…ection which they shall suffer at the hands of Christ before men and Angels . Malediction , the second part of the Iudiciall sentence against the wicked , noteth as well the cause of their condemnation to be sinne , for which onely , both men and Angels are accursed ; as the sequels of sinne in the condemned , whom this curse excludeth from all sense and hope of Gods blessings , eternall and temporall for euer ; and wrappeth in the fearefull remembring and feeling the number and horrour of their offences , that before flattered , delighted , and encouraged themselues in their wickednesse . For where shame , sorrow , and fe●…re are by Gods wisedome and trueth appointed as waiting mates on sinne , and offered to the consciences of all men , to stay them from sinne , or leade them to repentance when they haue sinned , if they doe not harden their hearts ; the wicked to take their full foorth in their vncleannesse , cast these behind them , and not onely conceale and excuse their sinnes , but quench all reuerence and remembrance of God , least any thing should hold or hinder them from their pleasures . And therefore the Iustice of God arising to take finall vengeance of their rebellion against him , causeth extreame and inward shame , remorse and feare , which they so much shunned , when they might haue repented , and desisted from their euill wayes , most dreadfully to inuade them , and as mightie streames to ouerwhelme them , till they sinke to the bottome of all confusion , compunction and desperation . Which is a most iust reward of their dalliance with God , and yet a most painefull torment to the damned , who in their life time wilfully renounced God , to enioy their delights ; but there and for euer after shall without remedie or mercie behold the lothsomenesse of their sinnes , and grieue at the follie and furie of their disobedience ; God punishing the soule of euery such transgressour with the remembrance and remorse of his madnesse , with the euidence and conscience of his vncleannesse , and with the sight and assurance of his perpetuall wretchednesse . Quae p●…na grauior quàm interioris vulnus conscientiae ? What paine more grieuous , ( sayth Ambrose ) then the wound of the conscience within ? z Amongst all the afflictions of mans soule , there is none greater , ( saith Austen ) then the conscience of sinne . a Howe thinkest thou ( saith Chrysostome ) shall our consciences be bitten ? and is not this worse then any torment what soeuer ? b The most grieuous torment of all ( saith Basil ) shall be that reproch and eternall shame . c Omni tormento atrociùs desperatio condemnatos affliget . Worse then all other torments shall desperation afflict the condemned . d Giue them griefe of heart , euen thy curse vpon them , saith Ieremie to God. No doubt then the sting of conscience and shame of sinne , which so extreamely shall grieue the heart , is a part of that eternall curse , which shall light on the wicked ; and so painefull and grieuous shall it bee vnto them , that they shall curse the day of their birth , time of their life , and all the workes of their hands , that occasioned or leasured them to come within the compasse of this fearefull and euerlasting curse . e Torments and sorrowes shall take holde on them ( in the day of iudgement or of death ) and they shall be pained as a woman in labour with child . By which it appeareth ( saith Ierome ) they are tormented with their owne conscience . f Tunc & ipsa conscientia proprijs stimulis agitatur atque compungitur . Then the very conscience ( of the wicked ) is pricked and pierced with her owne goades and stinges . g Magna paena est impiorum conscientia . The conscience of the wicked , is a great paine or punishment vnto them . You did well vtterly to exempt the Sauiour of the world from both these , I meane from reiection and malediction ; you must otherwise haue depriued him of all grace and glorie ; and plunged him into the shame of sinne , and remorse of conscience ; neither of which without open impietie , can be ascribed to the soule of Christ : and yet both these are essentiall paincs to the damned , and not circumstances , as you pretend of time and place . How painefull they are , I leaue the Reader to consider by that which is already said ; essentiall they cannot chuse but be to damnation and hell , not onely because they are comprised in the sentence of the Iudge , which is the substance of condemnation , but also for that the rest of hell paines are not inflicted till both these take hold on the soules of men . For so long as men haue any part or hope of heauen , they are not condemned to hell , neither shall the finall iudgement of God proceede against any , till their owne consciences doe first conuict them and condemne them . And therefore as in Christs sentence , reiection , and malediction stand before the rest , so in perfourmance they must take place before eternall torment of fire shall follow . Gods iudgement being certainely iust , shall be without all contradiction euen in the consciences of the condemned , who then shal be their owne accusers : and as hell hath no communion with heauen , no more can a man bee adiudged to hell , but he must first be excluded from the possession and expectation of all heauenly ioy and blisse . I speake of the order and coherence of the punishments , not of any long distance of time betweene them ; forsomuch as that iudgement shal be as quickly executed , as pronounced . The torment of fire is the third part of this iudgemen●… , which I make no question , but you will acknowledge to be an essentiall paine of hell , whatsoeuer you intend by the name of fire . For if this also be accidentall to damnation , I maruaile much what is substantiall . But you are content to admit this for the substance of hell paines , so you may allegorize it , and make thereof what best fitteth your fansie . Then if Christ suffered not the torment of hell fire so much threatned to the wicked in the Scriptures , and inflicted on the damned by Christs sentence ; it is very plaine he suffered no part of the substance of hell paines ; vnlesse your learning serue you to say , that when Christ commeth to giue Iudgement against all the damned , he shall vtterly forget and mistake himselfe , and in stead of the substance of hell paines , pronounce onely the circumstances thereof against the reprobate both men and Angels . Here therfore is the place to examine whether the fire of hell be allegoricall , or no ; for that it is essentiall to the paines of hell , can be ( no doubt ) with any but with Atheists , and Infidels , which know not God , since it is named by Christ as a chiefe punishment , prepared for the diuell and his Angels . Wherein I wish thee ( gentle Reader ) aduisedly to marke what is said on either side , it is a matter of no small moment both to Christian religion and true godlinesse , whether it shall be lawfull for euery vnstable wit , at his pleasure to allegorize whatsoeuer liketh not his humour in the sacred Scriptures . For if the small and eternall Iudgement of God against the wicked be allegoricall ; then surely the reward of the faithfull from the same Iudge at the same time must likewise be allegoricall . And if we once bring all that is threatned and promised in the world to come to be figures and allegories , we endanger the power , and iustice of God , which must openly appeare to all the world in the punishment of sinne , ( if he be a God : and displeased and offended with sinne ) as also his mercy , bountie and glorie , in crowning his elect , to be nothing but types and figures . The end of all things , which is the time of iudgement must openly and fully performe whatsoeuer God in this life threatneth or promiseth : and if that day doe not plainly distinguish betweene righteousnesse and vnrighteousnesse , the elect and the reprobate , and shewe a most sensible difference betwixt the kingdome of heauen and the torments of hell ; to the view of men and Angels without figures or allegories , no time after is , or euer shal be appointed for that purpose . The first reason which leadeth me to beleeue the fire of hell to to be a true , substantiall , and externall fire , and no allegorie , is that , which is and must be the ground of all Religion , to wit , the proper signification of the word threatned in the Scriptures to the wicked , and by Christ inflicted on the damned . Otherwise if we hold not fast this rule , not to runne to figures in expounding the Scriptures , except the proper signification of the words in any place be h against the trueth of faith , or honestie of manners , we shall leaue nothing sound or assured in the word of God. For i when the mind is possessed with any errour , whatsoeuer the Scriptures auouch to the contrarie , men thinke it to be figuratiue ; as S. Austen rightly obserueth . Your selfe approue this rule , when it maketh any thing for you : your words are : k I like well that no figure is to be admitted in Scripture , where there is no ill or hurtfull sense following litterally . Now that externall and substantiall fire is denounced to the wicked in the Scriptures , and shall accordingly torment the damned in hell , what iniurie is it to the Christian faith , or what repugnance hath it with the rest of the Scriptures ? We doe and must beleeue that Christ shall come to iudge the quicke and dead ; and with his owne mouth shall openly adiudge the reprobate to l euerlasting fire , prepared for the deuill and his angels . What necessitie then is there to allegorize this fire ? It is impossible , you thinke , for soules and deuils , which are spirits , to be punished with externall and corporall fire ; and therefore the fire in your conceit must be figuratiue . Shall it be impossible to God , when he speaketh the word , to performe the deede ; or is it too hard for you to conceaue the manner how it shall be done ? I trust you take not vpon you to restraine the maruailes of Gods workes to the reach of your wits , or to measure the greatnesse of his arme by the weaknesse of your hand . How many thousand things are there in the creation , conseruation , and alteration of the world ; in the aire , in the earth , and euery part thereof , which are daily before our eyes , and yet farre passe our vnderstanding ? To tie Gods trueth and glorie to your capacitie , were madde deuinitie ; to make any thing vnpossible for him , which his mouth hath spoken , were meere infidelitie . He that created spirits of nothing can as easily make them capable of paine and punishment from fire , or whatsoeuer meane pleaseth him to vse . But fire hee hath threatned vnto men and deuils . By fire therefore shall they be tormented , which his hand that is Almightie , and his mouth that is all true , shall perfourme in the sight of all the world . A second reason is , that Christ shall pronounce these words in Iudgement , where the guiltie must perceiue , what is their doome ; the ministers must know , what they shall execute ; and the elect must discerne what they are to approoue . Now allegories are exactly knowen onely to the speaker ; the hearers , except they can search the heart , can not certainely knowe the meaning of figures and parables till they be expounded . Christs iudgement therefore shall be plaine and proper , and containe nothing in it that any way may hinder the present and euident conception , execution , or approbation of it . The end and vse of parables , which are allegoricall similitudes , ou●… Sauiour confessed when his disciples asked him , m Why speakest thou to them in parables . Who answered : because it is giuen to you to know the secrets of the kingdome of heauen , but to them it is not giuen . n To them that are without , all things are done in parables , that seeing they may see and not discerne , and hearing they may heare and not vnderstand . Then serue parables and allegories , which are both one , to hide the meaning of the speaker ; and to darken the vnderstanding of the hearer . But the Iudgement of Christ hath cleane contrarie purposes ; and must haue plaine and proper speech , that the whole world may heare it with their eares , vnderstand it with their hearts , and see it executed with their eyes . For how should allegories or metaphores be executed by Gods Angels , who shall be the ministers in that iudgement ? or how shall all the elect concurre with Christ in iudgement , if he vse metaphores and allegories knowen onely to himselfe ? It is euident therefore the generall and finall sentence by which the wicked shall be adiudged to euerlasting fire , must haue in it no figures nor allegories , but onely plaine and proper speech , which must be heard and vnderstood of all good and bad , and be presently put in execution by the ministers that attend that Iudgement . A third is , that where parables by reason of their darknesse must be expounded before they can be conceiued ; when Christ doth declare the meaning of them , his exposition of necessitie must be in plaine and proper words , lest a darke and doubtfull exposition breed a further confusion in the mindes of the hearers , than the parable it selfe . The parable of the good seed sowed by the owner of the ground ; and of tares sowed by the enemie ; as also of the haruest and reapers ; when the Disciples of Christ prayed him to declare vnto them ; he expounded it in these words : o The sower of the good seed is the sonne of man , the field is the world ; the good seed are the children of the kingdome ; the tares are the children of the wicked ; the enemie that soweth them , is the diuell ; the haruest is the end of the world ; and the Reapers be the Angels . As then the tares are gathered and burned in the fire , so shall it be in the end of the world . The Sonne of man shall send forth his Angels , and they shall gather out of his kingdome all offences and the workers of iniquitie , and shall cast them into a furnace of fire , there shal be wailing and gnashing of teeth . And vpon occasion of the parable of the draw-net cast into the sea , and gathering all kinds of men , and after seuering the good from the bad ; our Sauiour repeating the same exposition in the same words ( So shall it be in the end of the world ; the angels shall go forth , and seuer the bad from among the iust , and shall cast them into a fornace of fire ) sayd to his Disciples , p Vnderstand ye all these things ? and they sayd to him , Yea Lord. The parable they vnderstood not , but this they vnderstood . The fire therefore into which the wicked shall be cast , is no parabolicall , but a plaine and proper speech . Againe , Christ expoundeth the parable by it : it is therefore no allegorie , but a true and proper speech by which Christ opened the obscuritie of the parable ; and his Disciples presently conceiued his meaning by the proprietie and perspicuitie of his words . Then , that * the Angels of God in the end of the world shall seuer the wicked ; and cast them into a furnace of fire , is an euident , plaine , and proper speech , easie to be vnderstood of euerie Christian by the verie hearing of the words vttered , without recourse to you Sir Deuiser to helpe allegorize them ; or to bring in stead of them the immediat soules suffering , which you still auouch , but neuer take the paines to proue , or vse the meanes to vnfold . Fourthly , your new conceit hath no coherence with the sense or words of the Holy ghost ; but either he must correct his speech , wheresoeuer he mentioneth the fire of hell , or you must recall your fansie , who suppose an inward paine in the soule from the immediat hand of God to be hell fire . For if that which you call hell fire be only within the soules of the wicked , how can they DEPART , GO , or BE CAST INTO HELL FIRE , which by your imagination is cast into them , & not they into it ? And therefore when our Sauiour so often affirmeth , that the wicked shall be cast into hell fire , and iudicially willeth them to depart from him into euerlasting fire ; you must set him to schoole , and teach him to speake righter , and according to your opinion , to say , that hell fire shal be cast into them . But if these be fooleries most vnfit for any Christian man , to controll the sonne of God in his speech , and to condemne him of open and childish ignorance , as not knowing the difference betwixt an externall and internall fire ; then learne to reuerence the veritie and grauitie of the word of God , and to confesse that he which seeth and setleth all things in heauen , earth , and hell , cannot so forget himselfe as to mistake the one for the other . For if the fire be a violent , externall , and locall agent into which the wicked shal be cast ; then are the words of our Sauiour and of the Prophets and Apostles most proper and pertinent to the matter : but if that fire which shall torment the damned , be nothing but an internall paine rising within the soule by the immediat hand of God ; then are all the speeches of the Holy ghost , expressing their punishment , wide from the sense , and dissonant from the truth of that which you suppose they would deliuer . Dauid describing the vengeance that God at the last will execute on the wicked , sayth , q Vpon the wicked God will raine snares , fire , and brimstone . This raining vpon them , sheweth that the meanes and matter of their torment shall be without them ; and not an anguish onely rising within them , as you imagine of hell fire . r The diuell that deceiued them , was cast ( sayth S. Iohn ) into a lake of fire and brimstone ; and whosoeuer was not found written in the booke of life , was cast into the lake of fire . The Holy ghost by your direction must haue sayd , the lake of fire was cast into the diuell , and into euery one that was not found written in the booke of life . s It is better ( sayth our Sauiour ) to enter into life maimed , than hauing two hands to goe into hell , into the fire that neuer shall be quenched . Our Sauiour by your doctrine is not well aduised so to speake , when he should haue sayd , It is better to enter into life maymed , than hell fire to goe into you . And when Christ foretelleth that the Angels shall seuer the badde , and cast them into a furnace of fire ; he committeth two great ouersights by your new Diuinity : the first in saying , the Angels shall cast the badde into a furnace of fire ; where indeed by your deuice the furnace of fire shal be cast into the badde : the next in that he sayth , the Angels shall cast them into the fire ; which hath no trueth in it , if the soules of the wicked inwardly suffer from the immediate hand of God alone , as you teach . For how do the Angels cast the wicked into the fire , when the immediate hand of God inflicteth that , which you call hell fire , on the soule without any instruments or inferiour meanes ? These mockeries you must make of the Scriptures , before they will serue your new conceit , that hell fire is an allegorie , and importeth nothing but a paine raised within the soule by the immediate hand of God alone ; which what agreement it hath with the doctrine and descriptions of the Holy ghost , I leaue the Christian Reader to consider . Fiftly , the word Gehenna , which Christ authorized in the new testament to signifie hell , hath no iust representation of hell , if there be no substantiall and externall fire in hel . For where anciently the children of Iudah t built the place of Topheth in the valley of the sonne of Hinnom to burne their sonnes & daughters in the fire u vnto Molech ; which valley the eighteenth of Iosue placeth x neere to Iebusi ( that was afterward Ierusalem ) and calleth Gehinnom : and the chiefe councel of Ierusalem , whiles their power lasted , vsed to punish certaine offences with fire in the same valley lying neere to their citie : Our Lord and Master either taking the word that was vsuall among the people in his time to import hell , and establishing it with his authoritie ; or resembling hell to the place of tormenting & burning malefactors with fire so wel knowen to the Iewes , nameth it Gihanna in Syriack ; which the Hebrues call Gehinnam , the Euangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Latines Gehenna . In this application of the word , that the one might fitly resemble the other , three things were chiefly respected , as Peter Martyr rightly obserueth vpon the second chapter of the second booke of Kings . First that being a y valley , to wit , a lowe bottome , it resembled hell , which is beleeued to be beneath the earth . Secondly , for the fire , wherewith the wicked are tormented ( in hell ) euen as the children were in that valley burnt with fire . Lastly , the place was vncleane and detestable , whither all vile and lothsome things were cast out of the citie of Ierusalem , euen as defiled and wicked soules are cast out of the kingdome of heauen into hell . And howsoeuer you may quarrell with the first and last respects , because you thinke them not Canonicall , though I finde them grounded on the Scriptures , if that were to this present purpose : the second is without contradiction the maine reason why our Sauiour tooke the word Gehenna to represent hell , and is expressed by himselfe when so often in the Gospell he addeth fire to the word Gehenna , and expoundeth the one by the other , that is , Gehenna by vnquenchable fire . z Whosoeuer shall say foole ( to his brother ) shal be worthy of the Gehenne of fire , that is , of the vale of fire , or of hell . And againe , a It is better for thee to enter into life with one eye , than hauing two eyes to be cast into the Gehenne of fire , which is the vale or lake of fire , and hell fire . In the Gospel written by S. Marke Christ ioyneth the one as an explication to the other . It b is better to goe halting into life than hauing two feet to be cast into GEHENNA , into the fire that neuer shal be quenched . So that the resemblance of true fire in either place , painfull to the sufferer and dreadfull to the beholder , was the chiefe respect , why our Sauiour allowed GEHENNA in the new Testament to signifie hell , and consequently doth assure vs there is true fire in hell . For if hell haue no fi e in it besides an inward and inherent paine of bodie or soule , as we see in all violent and burning diseases , Christ might more fitly haue resembled hell to any sharpe and sore sicknes●…e , than to an externall and sensible fire , which can haue no reference to hell , if the torments there be only spirituall and internall . These reasons lead me to r●…solue and beleeue , that the fire of hell so much threatned to ●…he wicked in the Scriptures and inflicted on the damned , shall be a true , visible , and externall fire ; wherein lest thou shouldest thinke , Christian Reader , I rest too much on mine owne opinion , as this D●…scourser doth in all things on his ; I am content to let thee see , that the Ancient and Catholike Fathers of Christes Church haue constantly professed as much before me , and condemned the Discoursers conceit as an open errour repugnant to the Scriptures , and hurtfull to the Christian faith . I haue alreadie produced the testimonies of so many Fathers in the c conclusion of my Sermons touching this point ( the writers being of the greatest learning and account in the Church of Christ ) as may satisfie the ●…ober , and stumble the froward ; thei●… iudgement concurring with the manifest words of holy Scripture : yet because this Discou●…ser lightly regardeth their concents , & vainely shifteth off their proofes , let vs heare and examine his answere to their assertions . The Fathers by me cited , were Austen , Ambrose , Chrysostome , Eusebius , Tertullian , Lact●…ntius , Cyprian , Minutius , Pacianus , and Gregorie , besides the wordes of Sibylla , which many of those Fathe●…s accept and alleage as proceeding from God to witnesse the trueth and terrour of his generall iudgement to all the world , and agreeing with the tenour of holy Scripture . His answere beginneth and endeth in this wise ; d You set your s●…lfe to prooue that in hell there is materiall fire . But it seemeth you are now almost afraid so to call it : yet you call it true fire , which also wee vtterly denie . All your proofes , ( such as they ar●… ) runne to prooue corporall and materiall fire yet eternall , except your Scriptures , which vtterly prooue nothing at all . * And me thinkes you should not care for corpor●…ll fire now in hell , seeing you seeme to beleeue no torments for damned soules , saue on ly at the resurr●…ction . For thus you reason , as the bodie hath beene the instrument of the soules pleasure in sinne , so it shall be of her paine . But all prouocations and pleasures of sinne , the soule taketh from her bodie , all actes of sinne she committeth by her bodie . Therefore the iustice of God both temporally and eternally punisheth the soule ( ONELY ) by the bodie : Or therefore all the soules paine for sinne , both temporally and eternally is by the body . This is your owne reason : which being true , why should you care for corporall fire in hell , before the last iudgem●…nt ? You begin and end with two notorious vntrueths and falsifications of my words ; that at least you may make others beleeue , there is some likelihood in yours , when I dare not stand by mine , but am either afraid of them , or conclude directly against them . Doe I set my selfe to prooue , that in hell there is materiall fire ; and yet am I now almost afraid so to call it ? It is your wont ( Sir Discourser ) not mine , to take vp termes that may be turned euery way , and to plant your chiefe strength vpon the doubtfulnesse of their Signification . Doe I any where apply the word materiall to hell fire ? or doe any of the places which I cite , so call it ? If they doe , name them ; if not , how set I my selfe to prooue materiall fire in hell , without any words or proofes sounding that way ? Know you my meaning without my words ? or doe you boldly presume of my meaning against my words ? If by materiall fire , you meane that which is maintained by wood or by such like matter as nourisheth fire , and without the which fire will quench ; ( for that is one of your chiefest obiections which you say is vnanswered : ) then doe the places which I bring plainely prooue that hell fire is not materiall . For Lactantius sayth of it ; e It burneth of it selfe without any nourishment . And Gregorie ; f It is neither kindled with mans industrie , nor nourished with wood ; but contrary to the nature of our fire , it consumeth not what it burneth , but rather repaireth what it eateth , as Tertullian sayth of it . So that neither my positions nor probations gaue you any cause to coniecture I meant your materiall fire . The places produced by me expresse the contrary : and mine owne words are ; g S. Austen long since hath plainly resolued , the fire of hell is not only a true fire , which were my words , but a corporall fire , that shall punish both men and diuels . And closing I make it h a point of Christian doctrine deliuered by the Prophets and Apostles , and receiued by the Fathers of all ages in Christs church , that the fire of hell shall be visible and sensible to the bodies of the wicked , and shall eternally and corporally punish the damned according to their deserts . It was therefore your foolish obiection , that hell fire must be materiall , if it be not allegoricall according as you dreame ; it was no resolution of mine , nor so much as mentioned by me . I saw the ambiguity of the word well enough , and for that cause did refraine it from the beginning For though materiall may be that which consisteth of matter and forme , and so all things that are corporall , as the wind , the aire , the heauens are likewise materiall ; yet in our vulgar speech and vnderstanding , to which I framed my selfe , that is materiall fire which is nourished with some MATTER apt to burne and consume ; and in that sense hell fire is no materiall fire . The end of your answer in this place is farre woorse than your entrance : for there you wittingly and wilfully peruert my words by adding ONLY and ALL vnto them , directly against my meaning ; yea when I openly admonish the Reader to the contrary . I inferred by occasion of former proofs ; therefore the iustice of God both temporally and eternally punisheth the soule by the bodie : which words are most euidentlie true , since in this life without all question the soule is punished by the bodie ; and after iudgement the bodie being cast into hell fire , shall eternally afflict the soule . My words then bearing in them a manifest trueth , you take the paines , by interlacing them , to wrest them to an open falsehood : for you make me say : Therefore the iustice of God both temporally and eternally punisheth the soule ONLY by the bodie . Now this is as false , as the former was true : for God in this life doth often punish the soule by her selfe ; and vntill the last day it is as certeine the soules of the wicked departed hence are punished without their bodies ; which so long lie dead in the dust of the earth . What conscience this is ( for nothing in you must be impudence , though it be neuer so shamelesse ) of an euident trueth to make a palpable errour , by adding ( ONLY ) to my wordes , which I carefully and purposely did auoide , let the Reader iudge . But the proposition inducing this conclusion you will say is generall ; to wit , all prouocations and pleasures of sinne the soule taketh from her bodie , all acts of sinne she committeth by her bodie ; the conclusion thereof you thinke should be likewise generall : therefore ALL the soules paines for sinne both temporally and eternally is by the bodie . Your thoughts ( Sir Discourser ) bewray your owne follie , they must not marshall my reasons ; I can expresse mine intent without your helpe . Out of a generall assumption what Art hindreth me to auouch an indefinite and particular conclusion ; especially when I meddle with Gods matters , whose power and will in iudgement no rules of reason can binde or limit ? And if I would needs expresse the forme of a syllogisme ( as you vainly imagine I meant to doe in these words ) I neuer learned out of a negatiue for the maior , to draw an affirmatiue for the conclusion : but had not your eyes stood in your light , it was easie for you to haue seene both what the conclusion must be by force of the premisses ; and how in respect of him that is all-iust and yet allmighty , I thought not good to restraine him to my conclusions , but to inferre in sted thereof , that which sufficiently depended on the conclusion , and could haue no question either in holy writ , or dayly vse . Both the premisses are orderly and plainly set downe in my writing , and not loosely and ignorantly misplaced , as yours are , by putting the cart before the horse , and taking that for the maior which with me is a part or appendix of the conclusion . My words stand thus : i Nothing is more proportionable to Gods iustice , than to ioyne them in paine that were ioyned in sinne ; and to retaine the same order in punishing , which they kept in offending . But all prouocations and pleasures of sinne the soule taketh from the bodie , all acts of sinne shee committeth by the bodie . What boy now knowing the first principles of Logicke doth not presently perceiue the conclusion must be ; therefore nothing is more proportionable to Gods iustice than both temporally and eternally to ioyne bodie and soule in paine which were ioyned in sinne ; and to make the bodie the instrument of her paine , as it hath beene of her pleasure . This conclusion is an vniuersall negatiue ; and yet doth not exclude all paine of the soule without the bodie to be vnagreeable to Gods iustice , as you pretend I meane ; but auoucheth no paine to be more agreeable , than where bodie and soule are both ioyned in suffering , as they were in offending . And because no punishment is more agreeable to Gods iustice , than where both soule and bodie are coupled in paine , as they were in sinne ; though it be no way against Gods iustice to punish the soule for a season without the bodie : k Therefore ( which is the inference that I vse ) the iustice of God both temporally and eternally punisheth the soule by the bodie , that as it hath beene the instrument of her pleasure , so it shal be of her paine . You affirme , not only my meaning , but my reason to be this ; that God temporally and eternally punisheth the soule ( ONLY ) by the bodie . I vtterly denie that I haue any such reason , words , or sense ; but that you purposely haue inserted the word ( ONLY ) of your owne , to make my reason seeme false and foolish ; which otherwise is sound and sure . You mistooke ( you will say ) my meaning ; you did it not of malice . Your mistakings ( Sir Discourser ) are indeed very grosse , as shall well appeare , when we come to your fairest forts ; but in this ( by your leaue ) you could not mistake me , except you were bereaued of your wits and senses . I not onely prouided that my words should import no such thing , as you dreame of ; but to cleere all cauils , when I had made some proofe out of Cyprian , Ierom , and Tertullian , for the second proposition of my reason , I moued the question my selfe , and answered it , with as plaine and precise a deniall as I could deuise to vtter . These are my words : l Do I then denie that the soule hath any sufferings in this life & the next , which come not by the body ? BY NO MEANES . For though those conioyned sufferings be most answerable to sinnes committed ; yet the soule hath some proper punishments in this life , as sorrow , and feare , when the bodie hath no hurt : from which Christ was not free , as appeareth by his agonie : and so in the next , the soules of the wicked haue griefe and remorse , besides the paine of fire . These punishments in this world and the next , the soule suffereth , not by her body , nor from her body : how then should I meane that God temporally and eternally punisheth the soule ( ONLY ) by the bodie , or that ( ALL ) the soules paine for sinne is from the bodie , as you make me to speake , both without and against mine owne words ? Whether this dealing sauour of vnshamefastnesse , or no , iudge thou Christian Reader , as thou seest cause . The maner of the Discoursers carriage in the entring and ending of his answer , I might not omit . Now to his matter . The midst of his answer is a medley meet for a man of his learning and iudgement ; the summe of it is this : m All my proofs ( out of the Fathers ) runne to prooue corporall and materiall fire , except the Scriptures ( by me alleaged ) which vtterly prooue nothing at all . For his part he seeth no reason to beleeue , that now there is corporall fire in hell ( which is only our question or els nothing ) whatsoeuer shal be heereafter , when the bodies shal be tormented with their soules . Lastly , Austen here doth not proue there shal be such sire ( after the resurrection ) be only sheweth the maner how it may be so heereafter , if God will. Now if the power of God only be all our reason , we may as well proue the skie is fallen . All the rest of the Fathers say nothing further , nor indeed , so farre as Austen . Whether ten ancient writers , all Christian and Catholike fathers , relying themselues on the manifest words of holy Scripture , and ioyning in one confession of the trueth , be not more to be trusted and better beleeued than H. I. of Paules Chaine , let the poorest prentise in London iudge . As for the Scriptures ; if you Sir Deuiser and such other busie heads may allegorize them , when they contradict your humors , from Genesis to the Apocalypsis , they shall vtterly proue nothing at all against you : for what is there in them which you may not peruert with your fansies and figures , if nothing shall be plaine and proper that any way seemeth vnsauourie to your reason ? The Fathers haue for that which they affirme , the exact and euident words of holy Scripture , and not so few as Twenty Places of the New Testament witnessing , without any parables or allegories , fire to be threatened and performed to the wicked in the world to come . Whereupon with one consent they haue all resolued and professed it as a setled ground of Christian religion ; that hell fire , to which Christ shall adiudge the wicked at the last day , shal be a true , externall , and sensible fire ; I meane seene and felt of all the reprobate in their soules and bodies . To this our new Patriarck of Pater-noster Rew answereth : n Austen doth not proue there shal be such a fire ; he only sheweth the maner how it may be so heereafter , if God will. Now if Gods power onely be all our reason , we may prooue aswell the skie is fallen . Gentle Sir , if so many vouchers from Christes owne mouth and from his Apostles following their masters steps , be no proofe with you , nor sufficient witnesse of Gods will , you haue some aduantage against S. Austen and all the rest of the Fathers for presuming vpon Gods power without the knowledge of his will : but if those proofs be more then pregnant , then looke to your allegories , lest they prooue you to be a proud presumer against the Scriptures , and an arrogant despiser of the Fathers , where they accord with the word and will of God. It is not enough for you ( Sir Deuiser ) to rowze your selfe , and say YOV SEE NO REASON ; you must take the paines to yeeld good reason why you depart from the literall and proper signification of the words vttered by the sonne of God. And since you can pretend none but want of power in God to performe the words which he hath spoken in their proper sense ; all the godly will see great reason to refuse your fansies and figures , as idle shifts to decline the cleerenesse of the sacred Scriptures . The Scriptures you say o shew no more any corporall , or materiall , or true fire to be now in hell , than a corporall worme , materiall brimstone , much wood , and true chaines : which I called a sleeuelesse obiection ; but neither I , nor Austen whom I cite against it , doth any where answere it . ] Of the worme mentioned in Christes words ( their worme neuer dieth ) I shewed you S. Austens iudgement , which might content a farre greater Clerke than you . Neither is he alone in that opinion . Gregorie Nyssene sayth , p I heare the Scripture affirme , that the damned shal be punished with a fire , darknesse , and worme ; quae omnia compositorum ac materialium corporum , poenae cruciatúsque sunt ; all which are the punishments and torments of materiall and compounded bodies . Basil deliuering what terrours shall be presented to the eyes of the damned in the day of iudgement ; amongst other things nameth a q darkish fire , that hath lost his brightnesse , but kept his burning ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a venimous kinde of worme feeding on flesh , and raising intolerable torments with his biting . Iosephus a Iew liuing in the Apostles times , and no stranger to the Christian faith , in his oration to the Greeks , ( which Damascene doth mention , and Zonaras doth cite ) speaking of the finall iudgement of God to be executed by the person of the Messias , sayth , r There remaineth for the louers of wickednesse an vnquenchable and neuer ending fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a firy worme not dying , nor destroying the bodie , but breaking forth of the bodie with vnceasing anguish . Howbeit , because s S. Austen leaueth it indifferent for euery man to refer the WORME properly to the bodie , or figuratiuely to the minde , as he liketh best ; so that by no meanes he thinke the bodies in hell shall not be touched with the paine of fire ; I left it likewise free for euery man to make his choise , and saw no need of farther answer . * Touching brimstone , you may iest at S. Iohn if you list , who saith of the wicked , they shall be t tormented in fire and brimstone before the holy Angels , and before the Lambe ; and likewise of the diuell , that he u was cast into a lake of fire and brimstone : or if you please , you may oppose God himselfe , and aske whether materiall brimstone were mixed with the fire which hee rained from heauen on Sodom and Gomorre , and why hee powred them both on the heads of those wicked ones , as if fire alone were not sufficient to destroy them , who * are set forth for an ensample , ( by ) suffering the vengeance of eternall fire . But howsoeuer you presume to alter or new frame the iudgements of God after your fansies , when I reade that God hath x rained brimstone and fire out of heauen on Sodom and the cities adioyning , and will y raine fire and brimstone vpon the wicked , as Dauid testifieth ; I dare not allegorize either of them , because I reuerence the word of God , which is his will ; and by no meanes distrust his power . For if God will haue brimstone mixed with hell fire to make it burne not onely the darker and sharper , but also the lothsommer , and so to grieue the sight , smell and taste of the wicked , which haue heere surfeited with so many vaine pleasures ; what haue you or any man liuing to say against it ? yea rather , why teach you not men to tremble at the terror of Gods iudgements , who can and will so fully punish all the powers and parts of bodie and soule , with one and the same fire in hell ? Your obiection of true chaines and much wood , I called sleeuelesse ; in deed I should haue called it witlesse ; for but you , no man that would seeme wise , euer did account it worth the obiecting or answering . Who knoweth not that the names of artificiall things applied to Gods iudgement or gouernement , must not import with him as they doe with vs , things made or prouided with mens handes ; but the woonderfull works and powerfull acts of God , tending to the same end , for which these artificiall things do serue with vs ? As when we read in the Scriptures , of Gods sword , cup , bow , booke , sootestoole , furnace , and such like : Is any man so foolish as to aske after the Cutler , Goldsmith , Fl●…tcher , Stationer , Carpenter , Mason that made those things for God ; and not rather to looke to the vse of these things amongst men , and thence to collect the marueilous and manifest effects of Gods power , iustice , counsell , and prouidence determining and perfourming in this world and the next , what pleaseth him against men and Angels ? The chaines wherewith the deuils are bound , Peter calleth the z chaines of darkenesse , not of mettall which man can frame ; and they note the ineuitable subiection , and immutable condition of deuils plunged in outwarde and inward darkenesse , malediction , and horror , whereby they are now a kept vnto damnation , without any power to resist or decline the iudgement , which shall be pronounced on them . That God hath a Smith to make Iron chaines to bind the deuill , or a fueller to cut and fetch wood for hell fire , lest it should faile ; these were such meriments to be concluded out of Scripture , that if you find no vanitie nor absurditie in them against the trueth and glorie of God , you may take the Legend or the Alcoran into your Creede , without any scruple of conscience : but if these things be more then sottish , then deserue your obiections a worse name then I gaue them . The Scriptures , you say , shew no more any true fire in hell , then true chaines and much wood . To suppose those things to be needefull for hell , which are prepared by the hands of men ; is a very wicked and wilfull impietie . For so should hell fire quickly cease , which Christ hath said shall be euerlasting . And that the Scriptures prooue no more the trueth of fire there then they doe of wood , is an open , and arrogant vntruth . For first all the Fathers of Christs Church , and the soberest Diuines of our time , are condemned by this insolent assertion , as ignorant and absurd teachers , who confesse the trueth of hell fire to be established by the Scriptures , which of wood they do not . Secondly , the words of Christ and his Apostles , are chalenged to be false . For they in plaine speech affirme fire to be in hell , which of wood they doe not . Thirdly , the reason , whereupon the Defenders obiection is grounded , ouerthroweth all religion in this life , and all reward in the life to come . For this is and must be the pillar whereto his obiection leaneth . The Scripture nameth fire , and so it nameth wood ; and therefore it sheweth the trueth of the one no more then it doth of the other ; but if the wood be figuratiue , so must the fire be . Applie this reason to the Church of Christ on earth , or to the kingdome of heauen , or to Christ himselfe , and see whether it will not vtterly subuert them all , and make all Gods promises and graces here and in heauen to be allegoricall , and not literally true . Of Christ God saith ; b Behold I will lay in Sion a stone , a tried stone , a precious corner stone . And of himselfe Christ saith , c I am the true Vine . Were it not braue blasphemie to say , the Scriptures shewe Christ to be no more a true God , then a true Stone , or a true Vine , because they affirme of him all three ? To his Church God saith , d I will lay thy foundation with Saphires , and will make thy windowes of Emeraudes , and thy gates shining stones . All thy children shall bee taught of God , and much peace shall be to thy children : in righteousnesse shalt thou be established . Shall we say that wisedome , peace , and righteousnesse here promised to the Church are figuratiue , because Emeraudes and Saphires mentioned in the very same place must be figuratiuely taken ? Christ saith to his disciples ; e I appoint you a kingdome as my Father hath appointed to mee , that you may eate and drinke at my table in my kingdome . Are all the rewards of the faithfull in the kingdome of heauen allegoricall , because this most apparantly is so ? Proude and false therefore is that surly resolution of yours , Sir Discourser , who auouch the Scriptures shewe no more true fire in hell , then much wood , because the Prophet in one place nameth them both ; and if your obiections be no better , let the Christian reader iudge whether there be any cause you should so earnestly call for an answere . But let vs view the place whence you fetch your wood to nourish hell fire ; and see whether it make no more for the one then for the other . Against Senacherib that proud and blasphemous king of Assyria , the capitall and cruell enemie of Gods people and Church , the Prophet denounceth vengeance in this wise . f The Lord shall cause the glorie of his voice to be heard , and shall shew the stroke of his arme with the anger of his countenance , and flame of deuouring fire , with scattering and tempest . For Tophet is prouided of olde , it is euen readie for the King : ( God ) hath made it deepe and wide , the burning thereof is fire and much wood : the breath of the Lord doth kindle it as a current ( or riuer ) of brimstone . Tophet was a place built by hand in the valley of Hinnom nere to Ierusalem , made deepe and wide to containe whole Pyles of woode which the Priests of Molech with their deuices and prouisions could readily kindle , and raize to huge and mightie flames , to inclose and consume the children that were presented to their Idole . To this place and vse the Prophet alludeth , when he threatneth the King of Asshur ; and to comfort the Iowes that God had care ouer them , he assureth them , that Gods Tophet was prouided of olde , and readie for the King ( of Asshur , ) that it was deepe and wide ( to receiue him and all his retinue ; ) and the burning thereof ( as ) the fire ( of ) much wood , the breath of the Lord kindling it as a flood of brimstone . That Tophet was a place in the valley of Hinnom , & a part of Gehinnom g BVILT HIE of purpose to burne children in the fire , appeareth by Ieremie . The store of wood heaped there , and the rage of fire kindled there is euident by Esays comparison , when he sayth . The burning thereof is fire and much wood , the breath of the Lord as a Riuer of brimstone kindling it : fire and much wood is the fire of much wood , to which he compareth the burning of hell , for wood without kindling maketh no fire . And so the Chaldaie paraphrast expresseth it . h A flame of sire is there ( in hell ) kindled LIKE AS in much wood . And to euery man meanely seene in the Hebrew tongue , it is a knowen Rule , that Caph the note of similitude is often vnderstood in the Scriptures ; and then specially when it is added to one part of the Periode , for example ; i Flie to your mountaine a bird , that is LIKE a bird . k Zion shall be plowed a field that is LIKE a field . l A Lyons whelpe Iudah from the pray shalt thou ascend ; that is LIKE a Lyons whelpe . m All flesh is grasse , and the glory thereof is as the flower of the field that is , all flesh is LIKE grasse . And in this place of Esaie it is so the rather , because the aduerbe of similitude is expressed in the next member , where it is said , the breath of the Lord , LIKE a streame of brimstone , doth kindle it : which argueth that the former part must likewise be vnderstood the burning thereof is A s a fire of much wood which in effect is a mightie flame . This then being a comparison , what reason haue you , Sir Discourser , to pronounce , that the Scriptures shew no more true fire in hell then much wood ; since fire was the maine respect why hell was likened to Tophet ; wood was not , and without fire , hell is no more like to Tophet then it is to a bodkin ; which if it be thrust into a mans body will raize paine enough . And therefore these amplifications must either vtterly be voyde , and import nothing knowen to the Iewes , or else there must be fire in hell as there was in Tophet , and that like the fire of much wood , which is violent and raging ; and as a torrent of brimstone , which flameth all with fire , if it be once kindled . And since Christ called hell Gehinnam for the resemblance it had to the flames of Gehinnom as is before prooued ; what maruaile if the Prophet speaking by the same spirite , compared hell to Tophet , which was the place in Gehinnom where the mightiest fires to burne men were made in his time ? Or if we follow not the Chaldaie paraphrase to make wood a comparison , but leane to the later writers who make it a metaphore , and referre it either to the continuance of hell fire , or to the sinnes , soules , and bodies of the wicked feeding and nourishing the fire of hell , as wood doth our common fire ; what gaine you by that ? If one word in the sentence be figuratiue , will you conclude all the rest to be figuratiue ? so may you as well anouch all the Articles of our faith to be allegoricall , because sitting at the right hand of God is a plaine allegorie . And are there no moe places in the Scriptures mentioning hell fire besides this of Esaie ? Or if there be , as there be exceeding many , which haue no similitudes nor metaphores in them , will you allegorize them all , because this place of Esaie hath one similitude or metaphore in it ? whether this haue any learning , reason , or sense in it let the Reader iudge . And because I haue mentioned the opinion of the latter writers , making wood a metaphore in this place of Esaie , and yet confessing the fire of hell to be a true , substantiall , aud externall fire ; I thinke it not amisse to let the Reader see , what diuerse of them , in true religion and learning not inferior to any of our time , haue professed touching either of these points . Peter Martyrs iudgement of GEHENNA we heard before , who maketh n Tophet all one with GEHENNA and saith of Tophet : Esaie in his 30. Chapter calleth that place ( of Gehenna ) Tophet , and fire vnquenchable , as hauing much wood and brimstone to nourish it . The Prophet also setteth downe the breath wherewith the fire is blowne , that it may flame the more siercely . Munster in his Annotations vpon the 30. of Esaie saith o Gehenna is here called Tophet . Dicit habitaculum illud esse ig●…eum ; That ( place or ) habitacle the Prophet saith is all fierie , to let thee vnderstand , that the torment there is euerlasting . For the vncleane lustes of the mind , which here are not purged by faith , shall be the nourishment of that eternall flame IN STEEDE of wood and coales . And also the conscience ( within ) shall afflict the wicked as a kind of fire . Hell is perpetuall because the Spirite and will of the Lord giue euerlasting force of fire to it . Bullinger in his 90. homilie vpon the same Chapter . p Our Prophet calleth hell Tophet , as our Sauiour called it Gehenna . And indeede Tophet or Gehenna did burne and flame with perpetuall fires deuouring their children , which seduced with a diuelish error , thought they offered them vnto God , when they offered them vnto the diuell . As then in Tophet wretched men were skorched with fire , so in hell all the wicked are tormented with euerlasting fire . Therefore hell is rightly called Tophet and Gehenna whose inside or burning is fire ; that is , if thou aske what is in hell , there is fire and burning , or , whatsoeuer is within hell is nothing but fire . God perfourmeth that hell shall flame with perpetuall fire , euen as in many places and hilles of the earth an unwasted store of brimstone is found that euen thence we may gather there may be Riuers and lakes of brimstone in hell . All these things the Almightie knoweth how to prepare , that these torments may ●…itte both Soules and bodies , so that we haue no neede to dispute whether this fire and brimstone be corporall , and if it be corporall , how it worketh vpon spirituall substances . The Lord as I now said , can fit all these to either part ( of man , ) that in truth they may be inflicted as well on the bodies , as on the spirits of the damned , which here the Prophet foretelleth . If thou hadst rather dispute against them , and wilt not now beleeue these things , doubtles thou shalt one day trie them by experience . Gualter vpon the same place . Esaie q teacheth what heil is . The inside thereof is fire ; that is how deepe and wide soeuer hell is , it is all fire and burneth euerlastingly . For so he describeth the sharpnes of the punishment , which the wicked shall there suffer . And lest any should aske , what matter can suffice to maintaine such a fire , the Prophet saith , there is great store of wood . He that made hell hath plentifully prouided , that the fire there shall neuer goe out . For filthie lustes and lewd actes not purged by ●…aith , and guiltie mindes yeeld perpetuall matter and maintenance to those flames . Yea and the bodies also of the wicked shall be incorruptible that they may suffer continuall fire and flame , and dure therein . He mentioneth also a streame of brimstone , whereof the Apocalypse speaketh , that we should remember and consider those things which are in nature ; For so many ages hath the fire of Aetna continued and still doth , casting vp flames of brimstone . He then that kindleth these things ( in nature ) without the helpe or assistance of men , he also can kindle and maintaine the fire of hell , that it shall neuer faile . Musculus commenting vpon the 25. of Mathew sayth . r Those who measure all things by the rule of reason , and thinke nothing firme that cannot be comprehended by mans witte , dispute how it is possible , that the body should alwaies burne ( in hell ) and not consume , which is repugnant to the nature of the body . They likewise dispute how fire can burne not onely bodies , but also wicked spirits which haue no bodies . These curious men thinke that to be against nature , which is done by Gods will , neither doe they consider , the nature of all creatures to haue and be that , which they haue and are by Gods commandement . Others quarrell with the qualitie of the fire , and thinke it no corporall but a metaphoricall fire , which they take ●…or an exceeding paine and sorrow of minde . This they gather out of the 9. of Marke , where Christ saith , their worme dieth not , and the sire quencheth not . Here as by the name of worme no corporall worme is to be vnderstood , but a great and continuall remorse of mind ; so they thinke by the word fire no corporall fire , but a metaphoricall must be conceaued . I take it to be rashnes and not the part of a christian man ( thus ) to dispute of the qualitie of this fire , but rather leauing the certaine knowledge thereof to the Iudge , to prouide that we trie it not one day , what manner of sire it is . Zanchius very soberly and learnedly examining this question resolueth in this sort . s It is certaine the diuels together with all the wicked shall be in euerlasting fire , and therein tormented . Christ plainely professeth he will say to the wicked depart into euerlasting fire prepared for the diuell and his Angels . What manner of fire it shall be I dispute not because the Scripture doth not expresse it ; but this is without question , that not onely the soules of the wicked , but also their bodies shall suffer torment FROM THIS FIRE , and therefore the fire such as may worke vpon their bodies , and inflict on them a farre greater paine , then our materiall fire doth impresse on vs. What qualitie soeuer it shall be of , it seemeth it shall be altogether a corporall creature , which may worke vpon bodies and torment them . Which being so ; IT IS MANIFEST the diuell shall suffer paine and torment from a corporall thing , I meane from this sire , and that euerlastingly ; therefore it is called eternall and vnquenchable fire . And asking your question t How is it possible , that spirituall substances should suffer from corporall , he answereth . We haue an example in our selues in whom the soule suffereth many things from the body by her coniunction with it . Againe , what can resist the power and will of God ? Let this doubt therefore depart from the minds of the faithfull . I produce these later writers of great learning and good religion , as I might many moe , to let thee vnderstand gentle Reader , that I neither presse the Scriptures , nor cite the Fathers to any other purpose , but to that , which by all their iudgements is Christian and catholike ; and howsoeuer some men otherwise learned , but carried with this new conceite of Christs suffering the essentiall paines of the damned , to colour their deuise , call these things in question , yet the most aduised and sufficient Diuines of our age haue clearely confessed that which I teach , to accord with the holy Scriptures , and to be held of the godly without contradiction . The ancient Fathers of Christs Church vphold the same doctrine , and teach the fire of hell to be an externall , visible , and true fire , and not a spirituall and internall paine onely , as this Discourser intendeth . u With no speech ( sayth Chrysostome ) can any man expresse it here , but els where we shal see it most plainely . Set now before thine eyes that horrible way , which shal carrie ( thee ) headlong to the fire , and the ( deuils ) readie with torments , and the persons deliuered to such cruel tormentors . These things shal be in that day . x Let vs alwayes thinke on these things ( sayth Austen ) lest it repent vs too late , when we come to the sight of eternal fire . For the burning pit of hell shal be laid open , there shal be a descent , but no ascent . y Call to minde ( saith Basil ) that terrible tribunal of Christ , which no creature may indure ; there must euery one of vs be presented to render an account of his life . About those that haue liued wickedly shal stand fearefull and grisly angels beholding the sire and kindling it . Then shall they see a deepe gulfe , and darkenes that no eyes can pierce through , and an obscure fire that with blackenesse hath lost his shining , but kept his burning . z Alas ( saith Cyril ) what a place is that where is weeping and gnashing of teeth , which is called hell , which the deuil himselfe abhorreth ? Alas what a Gehenne of vnquenched sire is that , which burneth and shineth not ? how venemous is that worme , which neuer resteth ? how terrible is that deepe and euerduring darkenesse ? how cruel in their torments are those mercilesse Angels ? woe to the guiltie ; when the innocent shal be rewarded with honour , and they with shame . The innocent shal goe to Paradise , the nocent into fire vnquenchable . The sight of God shal cherish the innocent , the sight of fire shal torment the wicked . If the fire of hell be visible , it must needs be an externall and true fire : for internall and spirituall paines are inuisible . And therefore the Church of Christ hath alwayes confessed the fire of hell to be an externall and violent force of true fire tormenting the wicked ; and condemned as an error in Origen , the conceit of an inward and spirituall fire in stead of hell fire , which this Defender is so much in loue withall . Ierom directing Auitus what he should beware in the reading of Origens bookcs , sayth , a Scias detestanda tibi in cis esse quàm plurima , & iuxta sermonem Domini , inter scorpiones & colubros incedendum . This know , that there are very many things in them to be detested by thee ; and as God speaketh , Thou must walke amongst Scorpions and Serpents . Where repeating diuers errours of Origen , hee layeth this downe for one of those that must be detested . b Ignes quoque Gehennae & tormenta quae scriptura sancta peccatoribus comminatur , non ponit in supplicijs , sed in conscientia peccatorum , quando Dei virtute & potentia omnis memoria delictorum ante oculos nostros ponitur , ac praeteritas voluptates mens intuens conscientiae punitur ardore , & poenitudinis stimulis confoditur . The fire of hell also and the torments , which the sacred Scripture threatneth vnto sinners , ( Origen ) PLACETH NOT AMONGST ( externall ) PVNISHMENTS , BVT VVITHIN THE CONSCIENCE of sinners ; when as by the vertue and power of God the remembrance of all our sinnes is set before our eyes , and the minde beholding her pleasures past , is punished with the fire of conscience , and pierced with the stings of ( griefe and ) repentance . This error Ierom more plainly expresseth , and sharply taxeth in his larger Commentaries vpon the Epistle to the Ephesians ; whose words to preuent all cauils I thinke best to set downe in Latine as they lie , though they be large ; for that they giue light to the former testimonie . c Quia sunt plerique , qui dicunt non futura pro peccatis esse supplicia nec extrinsecus adhibenda tormenta , sed ipsum peccatum & conscientiam delicti esse pro poena , dum vermis in corde non moritur , & in animo ignis accenditur in similitudinem febris , quae non torquet extrinsecus aegrotantem , sed corpus ipsa corripiens punit sine cruciatuum forinsecus adhibitione : has it aque persuasiones & decipulas fraudulentas verba inania appellauit & vacua , quae videntur blandiri peccantibus , sed magis eos ferunt ad aeterna supplicia . Because there are many which say that there shall be no ( externall ) punishments for sinne , nor TORMENTS OVTVVARDLY INFLICTED , but that sinne it selfe , and the conscience thereof is punishment , whiles the worme doth not die in the heart , and a fire is kindled in the soule after the fashion of a feuer , which doth not outwardly torment the sicke , but possessing the bodie ve●…th ●…t without any forr●…gne inflicting of paine : these perswasions and deceitfull deuices , the Apostle calleth void and emptie words , which seeme to flatter sinners , but indeed hasten them to eternall punishment . Hell fire by this resolution is a punishment OVTVVARDLY inflicted on the damned , and not an inward fire or paine kindled in the minde , and possessing the soule or bodie as an ague doth , which is an inward grieuance , but no externall violence ; and the contrarie conceit of your spirituall fire in the minde to be hell fire , is heere condemned in Origen as a deceitfull and detestable error , hastning men to eternall torments . The same confession stil continued , in the Church of Christ , Gregory : d Quos flamma Gehennae deuor at , à visione veri luminis coecat , vt for is eos dolor combustionis cruciet , & intus poena caecitatis obscuret , quatenus qui authori suo corde & corpore deliquerunt , simul corde & corpore p●…iantur . Whom the flame of hell deuoureth , it blindeth from sceing the true light ; that paine of burning may outwardly torment them , and punishment of blindnesse inwardly obscure them , that as they sinned against their maker with heart and body , so they may be punished both in soule and body . Isidore : e Duplex damnatorum poena est in Gehenna , quorum & mentem vrit tristitia , & corpus flamma . There is a double punishment of the damned in hell , whose minds burne with sorow , and their bodies with flame ; by a iust rcward , that as they debated with their mindes what they might performe with their bodies , so they should be punished both in soule and bodie . Bede : By the f worme ( Christ ) noteth the rottennesse , as by fire the burning of hell ; or cls the worme signifieth the ouer-late repentance of sinne , which shall neuer cease to bite the conscience of the damned in their torments ; vt ignis sit poena extrinsecus s●…iens , vermis dolor interi●…s accusans ; that the fire ( of hell ) should be a torment OVTVVARDLY raging , and the worme a griefe inwardly accusing . Bernard : g Timor co●…turbabit te , cùm terra aperietur cor am te , & iurues & caedes in stagnum sulfuris ardent is & foetentis . Ignis exteriùs carnem tuam comburet , vermis interiùs conscientiam corrodet . Feare shall amaze thee , when the earth shall open before thee , and thou fall and light in the lake of brimstone burning and st●…king . Fire shall OVTVVARDLY BVRNE thy flesh , and a worme shall inwardly gnaw thy conscience . So Tertullian before them : h Gehenna est ignis arcani subterraneus ad poenam the saurus . Hell is a treasure of secret fire kept vnder the earth to punish withall . And Iustine the Martyr : The diuels i shall suffer punishment and vengeance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inclosed in euerlasting fire . Arnobius likewise : ( The Gentiles ) are k admonished by the books of ( their ) best learned men , and verses of ( their ) Poets , of that firie flood and infernall lake of flames often compassing ( the place ) which being prepared for eternall torments , they deliuered as knowen , both by the demonstration of diuels , and by the oracles of the Prophets . As the flashes of lightning touch mens bodies , but consume them not , and as the fires of Aetna and Vesuuius and of other places of the earth doe burne , and not spend ; so that flame appointed to punish ( the wicked ) is not fed with the decayes of those that burne , but nourished with parching their bodies that waste not . And Prosper : To l heare and reade these things , and to beleeue they shall come to passe ; to thinke how great an euill it is to be excluded from the ioy of beholding God ; to be banished from heauen , and cast into euerlasting fire with the diuell and his angels ; to see no light in that fire , but to feele that it burneth ; to suffer the terrible cracks of that flaming fire ; to haue their eyes blinded with the bitter smoke of that fuming gulfe ; to be drowned in the deepe lake of Gehenna , and to be torne eternally with most greedie wormes ; to thinke on these things and many such like , is a sure way to renounce all vice , and refraine all allurements of the flesh . Apparently then the fire of hell by the confession of all these ancient aud Christian writers is locall , as kept vnder the earth ; externall , as inclosing the damned both men and diuels ; and sensible to the eyes with obscure flames tormenting all the parts of the body with an horrible paine of burning , but not consuming them . And that the fire of hell shal be an externall and true fire , what proofe can be fairer or fuller than that Scriptures and Fathers with one voice professe that Christ shall come to iudge the world in flaming fire , which shall m melt the elements with heat , and dissolue the heauens ; and threfore without question must needs be a true , substantiall , & externall fire ; and that the same fire , with which he shall come to iudge , shall deuoure his aduersaries . n Behold ( sayth Esay ) the Lord will come with fire , that he may render his indignation with the flame of fire : for the Lord will iudge with fire . o There shall goe a fire before him , ( when he commeth to iudge , sayth Dauid ) and burne vp his enemies ro●…nd about . The Lord Iesus ( sayth Paul ) p shall shew himselfe from heauen in flaming fire , rendring vengeance to them that know not God , and obey not the Gospel . For ( to such ) q remaineth no sacrifice for sin , but a fearefull expectation of iudgement , and a violence of fire which shall deuoure the aduersaries . Fire ( sayth Arnobius ) shall go before Christ comming to iudgement , r euen fire which shall performe two offices : with one and the same aspect it shall lighten the friends , and inflame the enemies of God : for the fire which shall burne the sinfull , shal be made brightnesse to the iust . The end of this present world ( saith Iustine Martyr ) is the s iudgement of the wicked by fire as the scriptures of the Prophets & Apostlesdeclare , and likewise th●… writings of Sibylle : so blessed Clemens ( that liued with the Apostles ) in his Epistle to the Corinths affirmeth . Christ shall come ( sayth Ambrose ) t with his heauenly army , and with fire as his minister to giue vengeance . ●…or the sire of iudgement shall serue him to reuenge the reprobate , sayth Gregorie . Paul x sheweth ( sayth Theodoret ) that iudgement shal be full of terror , noting first the Iudge comming from heauen ; then their power which minister vnto him , who are the angels ; lastly , th●… kinde of punishment : for ( the wicked ) shall be deliuered to the flame of fire . There are y two properties in fire ; to burne , and to shine : the shining propertie the assembly of Saints shall enioy ; by the other shall wicked men be punished . So Basil : z There are two forces in fire ; one to burne , the other to shine : the sharpnesse of ●…ire which punisheth , is layed vp for those that deserue burning ; the light and shining thereof is allotted to the ioy of the blessed . And Athanasius : a Fire hath two forces ; the one of shining , which shall be giuen to the iust . the other of burning , which shall be diuided to sinners . Ierom likewise : Fire shal be b light to the faithfull , and punish the vnbeleeuers . And Theophylact : ( Christs ) comming shall be in flaming fire , as Dauid professeth ( of him ) : A fire shall goe before him , and shall burne his enemies round about . For this fire shall offer burning to sinners , and no shining ; but to the iust it shall giue light and shining and no heat or burning . The fire , I trust , which hath these two properties , to lighten the iust , and torment the wicked , is an externall and sensible fire ; and with that fire Christ shall come to dissolue the heauens , melt the elements , and punish the wicked ; neither shall the spirituall and internall paine of the soule , which the Discourser maketh his hell fire , come neere the Saints , or be ioyous and comfortable to any , as the fire of iudgement shal be to the saints of God. Then all sorts of writers , Prophets , Euangelists . Apostles , and Diuines of all ages : Yea Philosophers , Poets , and Sibyls haue taught , the wicked shall ●…e punished with true fire , and not with metaphores ; and the Sonne of God in person hath confirmed the same ; and all sectes , Iewes , Pagans , and Christians haue beleeued it ; God taking speciall care as well by deeds as words that the truth and terror of his vengeance vpon sinne should not be vnknowen to all the world . For which cause he hath not only made the earth in many places as Aetna , Vesuuis , and else where to burne with perpetuall fire ; but hath often destroyed sinfull persons and places with fire from heauen ; to let all men see and know that the vengeance decreed . threatned , and executed on the wicked is sensible and true fire from God ; which he hath made of all senseles creatures the most violent , potent and fearefull meanes to punish . Therefore did he d raine fire and brimstone vpon Sodome and Gomorre when their sinnes were at full ; & punished the people , that murmured at him , with fire ; calling the name of the place e THABHERAH , because the fire of the Lord burnt amongst them ; as likewise he sent f Firie serpents to bite them , when they spake against him . So g Fire came out from the Lord , and consumed the two hundred and fiftie men of Corahs company , that presumed to offer incence vnto the Lord ; as before it had destroyed h Nadab and Abihu for offering strange fire before the Lord. And at Eliahs word i Fire came downe from heauen twice and deuoured two Captaines with their two bands of an hundred men . Insomuch that when Satan would haue Iob beleeue , he was punished by Gods owne hand , he gate fire to fall from heauen vpon Iobs sheepe and seruants ; the messenger making this report ; k The fire of God is fallen from heauen , and hath burnt vp ( thy ) sheepe and seruants and deuoured them . Which kind of vengeance l Iames and Iohn the Disciples of Christ desired , when their master was repelled by the Samaritans and denyed lodging , as willing to haue that inhumanitie punished to the example of all others , but that they were repressed by him who came to saue , and not to destroy . Thus hath God often by true and sensible fire from heauen , declared and verified the certaintie of his generall and finall iudgement , when his Sonne shall appeare in flaming fire to render vengeance to all that know not God and obey not the Gospell ; and that fire of Iudgement , which shall burne heauen and earth , shall shine to the Saints with ioy and comfort , and punish the wicked by tormenting them for euer . This you thinke is not against you : for you deny that m Now there is corporall fire in hell , whatsoeuer there shall be hereafter , when bodies also shal be there vnited and tormented with the soules , and this only is your question , or nothing . Many shifts you haue sent vs in your late defence , which sauour neither of learning nor religion ; but a slenderer then this you haue sent vs none . For first this is not the chiefe doubt , whether there be now in hell any true fire or no ; which you say is your ONLY QVESTION or nothing : but what is the substance of damnation due to sinne , and what vengeance for sinne all the wicked must suffer in hell , not for a time but for euer ; and we should haue suffered , had we not been redeemed ; this is the right & maine point in question . For this is the full waight and burden of our sinnes , which you n say must be laid vpon Christ before we could be freed from it ; and this is the proper payment and wages of sinne , which we should haue payed , had we not beene ransommed by the death of Christ ; and therefore by your owne conclusions Christ must and did pay the same , which else we should haue payed . That which the damned doe presently suffer in hell , is not the full burden , nor iust vages of their sinnes ; else the terror of Iudgement , as well as the taking of their bodies were wholy superfluous ; if the true payment and full vengeance of their sinnes were executed on them before Iudgement . But the reprobat as well men as Angels are o Reserued vnder darknes vnto the iudgement of the great day ; and p Vnto DAMNATION ( which ) sleepeth not ; though it be not already to the full performed on either . Againe , a great number of the wicked shall neuer trie the torments of the soule seuered from the body , because the day of Christ shall find them liuing , as the Apostle * testifieth , and not part their soules from their bodies , but cast both ioyntly into hell fire , so that the vengeance of sinne before Iudgement which you would so faine fasten on , and make YOVR ONLY QVESTION , commeth too short of all your owne conclusions , and is excluded by the expresse words of your limitations in your late defence . For you subiect Christ to all Gods proper wrath and vengeance , so farre as was due generally for all mankinde to suffer . But the fire of hell before Iudgement , except it be the selfe same that also remaineth after iudgement , belongeth not by Gods iustice to all men in generall , by reason manie shall not suffer it but after iudgement . It is euident therefore that the fire of hell before iudgement is not your maine question , because it neither is the full wages nor vengeance of sinne , nor generally due to all mankinde ; but the right and true question is touching hell fire after iudgement , wherein body and soule shall burne , feeling the torment and violence of euerlasting fire , according to the measure of ech mans sinnes . Howbeit , if we marke well the words of holy Scripture , this which you would so gladly make your question , is no question at all . For by the sentence of the Iudge it manifestly appeareth , that there is but one aud the same fire prouided for all the damned both men and diuels ; and that fire not onely is euerlasting without end or change , but prepared and made ready before the day of iudgement , as the words of our Sauiour doe plainly import ; who will say to all the wicked without exception : q Depart from me ye cursed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into ( that ) euerlasting fire , which is ( alreadie ) prepared for the diuell and his angels . The article so often repeated suffereth the fire whereinto the wicked shall be cast , to be none other fire but the selfe-same that is euerlasting , and prepared for the diuels . The Participle of the Preterperfect tence argueth the time when that fire was prepared for the diuell and his angels , to be perfectly past before iudgement . Of the first there can be no question ; r Idem quippe ignis crit supplicio scilicet hominum attributus & Daemonum , dicente Christo , Discedite à me maledicti in ignem aeternum , qui paratus est Diabolo & Angelis eius . Vnus quippe ignis vtrisque erit , sicut veritas dixit . The same fire ( sayth Austen ) shall serue for the punishing of men and Diuels , Christ saying , Depart from me ye cursed into the fire euerlasting , which is prepared for the Diuell and his Angels . One fire shal be to both , as the trueth hath spoken . The second , that hell fire is prepared before the day of iudgement , and abideth euerlasting from the time of the preparation without any new creating or altering at the day of iudgement , is as euident by the sacred Scriptures . Esay who liued and prophesied more than eight hundred yeeres before our Sauiour reuealed this doctrine , sayth of it , as we heard before : s Tophet is prepared of old ( or long since ) the burning thereofis ( as the ) fire ( of ) much wood ; the breath of the Lord , like a riuer of brimstone , doth kindle it . Our Lord and Master almost one thousand six hundred yeeres since , made the soule of the rich man in the sixteenth of Luke to say of hell fire , t I am tormented in this flame . And S. Iude proposing the destruction of Sodome and Gomorrhe , sayth ; They u are set foorth for an example , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( in or by ) suffering the punishment of euerlasting fire . Where we see the fire which God rained from heauen on Sodome and Gomorrhe , is called euerlasting ; and the inhabitants of those cities are affirmed by the Apostle ( euen then when he wrate ) to suffer euerlasting sire , for an example of the iust iudgement of God. It is therefore one and the same fire of hell that punisheth the wicked before and after iudgement , which was prepared long since , as Esay sayth , and is euerlasting , that is , not ending or changing into another fire , but increasing and kindling with greater fiercenesse at the day of iudgement , that all the wicked both men and angels may receiue a damnation answerable to their deserts , which in part they now feele , but then expect a sharper and sorer torment than yet is executed on them ; which is the terrour of iudgement and fulnesse of damnation reserued for them . Then notwithstanding your sleights and shifts , Sir Discourser , that Christ suffered the substance and essence of hell paines , and that happily there shall be corporall fire after Iudgement , yet now there is no true fire in hell : we find it resolued by the Scriptures , and auouched by all the ancient Fathers , and the best learned Diuines of our time ; that the fire of hell so much threatned in the Scriptures to the reprobate , is a true , substantiall , and externall fire , and the same that was prepared for the deuils euen from their fall , and doth and shal dure as well before , as after Iudgement for euer ; into which the soules are , and at the generall resurrection the bodies of all the wicked shall be cast , there to burne with vnspeakeable and vnceaseable torments . And though I thinke it not fit for any man to take vpon him to deliuer the quality or force of that fire further then the Scriptures haue reuealed it ; yet that is no iust cause to doubt the trueth thereof , or to preiudice the power of God , who hath spoken the word , as if he could not , or would not performe it ; but rather for certaine to know , and confesse that God can punish the mightiest of his Angels by the weakest of his creatures ; and as in sinning they haue exalted themselues by pride farre aboue their degree ; so in punishing them for their sinne , God can and will depresse them as farre beneath their originall condition ; to teach them that all their strength depended on his will and pleasure . So that we haue no neede to runne to the immediate hande of God alone , to make him the sole tormentor of spirits , ( as this Discourser doeth ) for extracting a new Quintessence of hell fire : the will and word of God , as it gaue to men and Angels all their power and force , so may it take the same from them swelling against him when he will ; and subiect them to the force of any his creatures , which he can endue with might to performe his commandement against all the transgressours and despisers of his righteousnesse and holinesse . In summe we see that Christ suffered no part of that , which the Scriptures make substantiall and essentiall to the paines of hell and damnation of the wicked , I meane of that which is included in the sentence of the Iudge pronounced against them : but this Discourser , as he hath deuised a new kind of redemption neuer mentioned in the Scriptures , nor deriued from the blood of Christ ; so hath he framed vs another hell , then the word of God reuealeth ; and changed the whole course of the sacred Scriptures with his dreames and deuises , that though the text of holy writ doe no way fauour his sansies , yet by flying to allegories , and heaping vp a number of metaphores , he might entertaine some talke , when his proofes did faile . To vphold that Christ suffered the true paines of hell , before we could be redeemed by his death & bloodshed ; he minced hell paines into substance and accidence , and least this geare should seeme grosse , he shadowed the substance of hell fire with figures and allegories ; and sent vs at last to the immediate hand of God , for all punishment of sinne in the life to come ; not vpon any iust ground or proofe out of Scripture , but because his Mastership knew not otherwise how to carrie his conceites cleanly , he vnloaded them all by tropes and metaphores vpon Gods immediate hand ; from which onely ( as he saith , though very vntruely ) the Soule hath her proper and principall suffering . But examining the parts , we find no such metaphysicall substance of hell , as he pretendeth ; no such metaphoricall fire , as he affirmeth ; no such immediate hand of God , vexing Soules and deuils in hell , as he imagineth ; we rather find the cleane contrarie ; to wit , his circumstances to be of the substance of the Iudgement pronounced vpon the wicked ; the fire in hell to be a true and substantiall fire ; and by that , as by a peculiar meanes decreed by the will , strengthened by the power and reuealed by the word of God , the damned both soules and diuels to be perpetually punished and tormented , each of them according to their demerits ; though the inward powers and faculties of the minde , shall not cease most grieuously also to afflict the damned and despayring spirits . And touching Christs sufferings , to which all this must be referred , and for which all this is discussed , we finde him most free from darkenes●… , destruction , confusion , remorse of sinne from malediction , dereaction , and desperation with their consequents ; and from the torment of hell ●…ire , either in soule or bodie which is the second death ; that is in deede from all the parts of damnation noted in the Scriptures to be prouided for the reprobate , which are the true paines o●… hell ; and so this deuisers dreames to bee as farre from trueth , as they are from all testimonies of holy Scripture , which mention no such things suffered by Christ , nor make any of them needefull for Christ to suffer before he might pay the price of our redemption . x We doe not contend to expresse what iust measure of Gods wrath . nor precisely in what manner it was reuealed , and executed on Christ. Onely we knowe that whatsoeuer it were , Gods very wrath and proper vengeance for sinnes , though outwardly executed on the bodie , yet it could not but sinke in deeper , euen into the depth of the soule a●…d be discerned by Christ , and conceaued to be such , and so sustained as proceeding from God , and so wound the Soule properly . yea chiefly , though the anguish thereof bruised his bodie ioyntly also . You haue labored ( Sir Discourser ) in twentie pages of your Defence by many lame distinctions and false positions to shew vs the MANNER & MEASVRE of Christs suffering the paines of hell for the sin of man. The manner you made to be , Christs suffering them properly , yea onely in his very soule , from the immediat hand of God , euen as the damned do . The measure you tooke to be all Gods proper wrath and vengeance for sinne , yea the selfe same paines for their nature which are in hell . and which are extreamest and sharpest in hell . Your twelfth page told vs in plaine words , y These paines then in this very manner inflicted Christ felt ; indeede not being in the locall hell ; yet those being the selfe same paines for their nature which are in hell , yea which are SHARPEST in hell . And he discerned and receaued them properly , yea ONLY in his very soule . You beginne now to tell vs another tale , that you doc not contend to expresse what iust measure of Gods wrath , nor precisely in what manner it was reuealed and executed on Christ. Onely you know that what soeuer it was , Gods very wrath and proper vengeance for sinnes , though outwardly executed on the bodie , could not but sinke in deeper , and so wound the soule properly yea chiefly . By a long processe you made vs beleeue the soules proper and immediat suffering must be from the hand of God alone , without inferiour meanes and instruments , and not from the bodie , because that kind of suffering is common to vs with beastes , and z maketh not properly to our redemption . And so by your refined diuinitie , the stripes , wounds , blood and death of Christ , could not properly pertaine to the price of our redemption , by reason those sufferings which come by the body were common to Christ with beasts . Thus reuerently and religiously , to prooue your selfe a pure Christian , you resolued touching the bloodshed and death of Christ , sustained on the Crosse. Now as almost tyred with that blasphemous toy , and perceiuing how hard it would be to please the learned with this leauen , or to seduce the simple with these vnsauerie shifts , which haue neither foundation nor mention in the sacred Scriptures ; you beginne to turne an other leafe , and to tell vs you doe not contend for the iust measure , nor precise maner of Christs suffering the wrath of God. Only you know that whatsoeuer it were ( though you can neither prooue nor expresse what it was ) Gods very wrath and proper vengeance for sinne , though outwardly executed on the body , could not but sinke deeper into the Soule , and wound the soule properly yea chiefly , though the anguish thereof bruised the bodie ioyntly also . It is well yet at last that you find your selfe ignorant of some things , and that you will not take vpon you to expresse in what precise manner , or iust measure the wrath of God was reuealed and executed on Christ. For whiles you broched those secrets more boldly then wisely or truely , you ranne your selfe out of breath , and brought neither substance nor shadow of holy Scripture to warrant your vanities , but daunced vp and downe with certaine licentious and ambiguous phrases of GODS PROPER VVRATH , MEERE IVSTICE , VERY VENGEANCE and such like flowers , neither confirmed by the Scriptures , nor so much as expounded by your selfe , but because you checke your owne presumption , I will spare it , and come to that which you professe your selfe so resolutely to know ; that Gods very wrath and proper vengeance for sinne , though outwardly executed on the body ( of Christ ) could not but sinke deeper into the soule , and wound the soule properly , yea chiefly , though the anguish thereof bruized his bodie also . Wherein notwithstanding you keepe your accustomed phrases of Gods very wrath and proper vengeance , which you neither doe , nor dare describe by the parts thereof , that we may discerne the trueth of your speech ; yet for their sakes that are simple , I am content shortly to examine what wrath from God , Christ suffered , as farre as the Scriptures direct vs , at whose hands he suffered it , and what he did , and must conceaue of those his sufferings . There is no question but power to feele , conceaue , and discerne by sense , reason , or faith in man belongeth properly yea onely to the soule of man. Life , sense , and motion appeare in the body , and haue their actions perfourmed by the instruments of the body : but euen in them the power and force that quickneth and mooueth the body , and discerneth by the senses of the body , commeth from the soule , and so dependeth on the soule , that the soule departing from the body leaueth it voyd of all motion , sense and life . Then in all Christs sufferings , when any violence lighted on his body , the paine pearced into his soule , and his soule not onely fully felt the anguish thereof , but rightly discerned the fountaine whence , the cause why , and the meanes by which it came . Christ likewise knew himselfe to be endewed with such might and strength , that of him selfe he could not onely resist the whole world , if he would ; but euen commaund and represse men and diuels . His ouerruling of seas , windes , and wicked spirits , and giuing his Disciples power ouer them is so euident and often in the Scriptures , that no Christian may be ignorant of it . After his agony in the Garden , with the word of his mouth he threw to the a ground the whole band of men , that came with Iudas to take him ; and when by this meanes he had shewed him selfe not destitute of his wonted force and vertue , he voluntarily submitted him selfe , not onely to be bound and brought whether they would , but euen to be whipped , mocked , wounded , hanged , and euery way vsed at their pleasure . Which he did not to satisfie their wicked rage , but to obey the will of his heauenly Father ; who when he would punish the sinnes of men in the person of his owne Sonne , b Deliuered him into the hands of sinners , from them to suffer c whatsoeuer the hand and counsell ( of God ) had determined before to be done . For d those things which God before had shewed by the mouthes of all his Prophets that Christ should suffer , he thus fulfilled , by the malice of some , and ignorance of others , whom Satan incited , with the greatest contumely and crueltie they could deuise , to take Christs life from him . In all which Christ suffered nothing but what the e determinate counsell and foreknowledge of God purposed and appointed should be done . For this was f the Cup which ( his ) father gaue ( him ) to drinke ; and this was the g houre , and power of darknes , when the Prince of the world came against him , howbeit neither man nor deuill h could haue any power at all against him , but what was giuen ( them ) from aboue . So that in all those wronges , reproches and paines which were offered and inflicted on him by the rage of Satan and the wicked , he saw the secret counsell and hand of God punishing our sinnes in his bodie , and by that meanes satisfiyng the diuine iustice that was prouoked by our transgressions . But no where doe the Scriptures deliuer that God with his immediate hand tormented the soule or body of his Sonne , much lesse that he impressed the very paines of hell and of the damned on the soule of Christ ; which is your new found Redemption and satisfaction for the sinnes of men . By his agonie in the garden you boldly and rashly presume it ; but by what logick you conclude it , neither doe I conceaue , nor can you declare . Christ was SORROVVFVLL and AFRAID in the garden , and began to be AMAZED ; ergo , you thinke , he felt , or foresaw he should suffer the paines of the damned from the immediate hand of God. Well these may be your hastie thoughts , but this hath no ground in Arte , reason , nature , or Scripture . For many other things Christ might feare ; and this of all other things he could not feare . How many things are there in God , when we approach his presence ; how many things proceede there from God , when we aduisedly marke his counsels and iudgements , which may iustly ouerwhelme the weakenes of mans flesh with admiration and feare euen to astonishment ? The brightnes of Gods glory , the greatnes of his power , the deepenes of his counsels , the sound of his voice , the presence of his Angels , the sight of his vengeance prepared , or executed on others how many good and perfect men haue these things strooken into feares and mazes ? When Saint Iohn in the spirite sawe the shape of the sonne of man and heard his voice , he i fell downe as dead for feare . When Daniel had seene the vision of the goat and the Ram , he was k afraid and fell vpon his face , yea he was stricken and sicke certaine daies being astonished at the vision . When the parents of Sampson saw the Angell ascend toward heauen in the flame of the Altar , they l fell on their faces to the ground ; and one of them said , we shall surely die , because we haue seene the Lord. When a light from heauen suddainly shined round about Paul , as he was trauayling to Damascus , he m fell to the earth trembling and amazed . When Isaac perceaued that he had ignorantly blessed Iacob in steede of Esau , he was n stricken with an exceeding great ( feare and ) trembling . When the people saw the Creeple walking , that was dayly layd at the gate of the Temple to aske almes , and knew him to be the same man that before was lame from his mothers wombe , they were o amazed and sore astonished at it . Ieremie lamenting the miserie of the Iewes , sayth ; I am sore p vexed for the hurt of the daughter of my people , I am heauie , and astonishment hath taken me . Euen as the Apostle also witnesseth of himselfe ; q I speake the trueth in Christ , and lie not ; I haue great heauinesse and continuall sorow in mine heart , for my brethren that are my kinsmen according to the flesh . If visions and Angels from God , if the works and iudgements of God executed on others haue driuen the best men to frights and agonies , what maruell then if the humane nature of Christ presenting himselfe in the garden vnto the Maiestie of his Father to be the Ransommer of mankinde , and with his owne smart to satisfie the iustice of God for the sinne of the world , and no way ignorant how weighty that burden , and how mighty the hand of God was , to whose will he must and did wholly submit himselfe ; what maruell I say if the weaknesse of our flesh in Christ beganne to be afrayed and astonished at the iudiciall presence and power of God , at the perill of man if he were deserted , and price to be payd for him before he could be redeemed ? not that damnation or destruction were prepared or purposed for him that should saue vs ; but for that the hand of God was infinitely able without hell and the paines thereof to presse and ouerpresse the manhood of Christ by whatsoeuer meanes he would . This , you will say , is the paines of hell , and the very same , yea all that which the damned do suffer . ] In deed Sir Discourser ? doth your skill serue you to make a religious submission to the Maiesty of God , and an holy confession of his most mighty power euen with feare and trembling , to be all that the damned now suffer , or the selfe same paine which is sharpest in hell ? Doe not the godly at all times when they enter into the iust consideration of themselues , presently see their owne infirmity and indignitie , and thereby fall with feare and trembling to confesse all sanctitie , glorie , might , and maiesty to be Gods , and themselues to be not only earth and ashes , but euen sinfull and hatefull vnto God , if he be not gracious and mercifull vnto them ? And will you call these faithfull meditations of Gods children giuing vnto God his due , the paines of hell and state of the damned , because the sense of their weaknesse and vnwoorthinesse breedeth in them feare and trembling ? Then make heauen as touching the essence thereof all one with hell , and saluation in substance to be the same that damnation is , because the best learned Fathers confesse , that the Angels in heauen doe and shall tremble at the voice and iudgements of God. r Ad●…uius vocem Archangeli & Angeli tremunt : At whose voice the Angels and Archangels doe tremble ; sayth Hilarie speaking of the Godhead in Christ. Which words Leo the Great doth allow and alleage in his s Epistle to Leo the Emperour ; and they grew to be of that credit , that the effect of them was inserted in the Church seruice by Gelasius , as Alcuinus doth witnesse . t Maiestatem tuam tremunt potestates : The powers of heauen do tremble at thy Maiesty . Christ u comming from the heauens ( to iudgement ) euery creature shall tremble , saith Basil : the Angels themselues shall not be without feare . for they also shall be present , though they shall giue no account to God. At that day ( sayth Chrysostome ) x all things shall be full of astonishment , horror and feare . A great feare shall then possesse euen the Angels , and not the Angels only , but the Archangels , and Thrones , and powers of heauen , because their fellow seruants must vndergoe iudgement for their liues led in this world . Will you hence conclude that the Angels and Archangels are or shal be then in the paines of hell , because they do and shall tremble at the sound of Gods voice , and sight of Gods wrath to be executed on the world ? No more may you inferre that Christ did or should suffer the paines of hell and of the damned , for that his manhood began to feare and tremble either at the maiestie of God sitting in iudgement ; or at the power of his iustice able to punish by what meanes , and in what measure pleased him ; or at the weight of our sinnes , for which he did vndertake ; or at the sharpnesse of vengeance layd vp in store aswell for the Iewes as all other vnbeleeuers , that should neglect the saluation then to be purchased by his death and passion ; since the person of Christ being God and man was farre more assured and secured from hell and damnation , than either the Saints or Angels of God are , or can be . At least then , you thinke , Christ feared and felt the wrath of God due to our sinnes , though outwardly executed on his bodie . ] From Christes Agonie , which might haue diuers causes , and whereof the true cause is not reuealed vnto vs by the Scriptures , as I haue alwayes sayd , so I now repeat it againe ; you can conclude nothing for your paines of hell to be suffered in the soule of Christ through the immediate hand of God. They are your blind and bold deuises , ( I must not say lewd and wicked , because you are so tender , you may not be touched ) to bring the true paines of hell , yea the sharpest and extreamest of them into this life ; and to make the substance of hell nothing but a certaine paine inflicted onely on the soule by the immediate hand of God : which you thinke Christ suffered in the garden , where you say , he y felt as extreame sharpnes of paine , as may by any possibilitie be endured yea though in hell it selfe ; and yet this z incomprehensible , vnspeakeable , infinite and intolerable fierie wrath and paines of hell did neither part his soule from his mortall body , nor so much as breake his patience . So terrible you make the torments of hell in words , and so easie in deeds , that the wicked here suffer and endure them without ending their liues , breaking their sleepes , or refusing their foode . But the true paines of hell are of an other manner of force , th●…n you dreame of . They leaue no place for meate , nor sleepe ; the body must be immortall and not able to die , that shall endure them ; they passe all patience of m●…n and Angels . So that howsoeuer you aggrauate your fansie with fierie words , you eleuate in truth the dreadfull iudgements of God against sin , when you make the sha●…pest and extreamest of them to be tolerated of our Sauiour in this life with patience and si●…ence , as appeared in his sufferings ; and the reprobate in the midst of your hell paines to liue , eate , and sleepe ; which in the tr●…e paines of hell were not possible . Austen saith rightly : a So is the soule conioyned with this body , that to th●… paines which are exceeding great , it yeeldeth and departeth : because the very frame of the members and vitall parts is so weake , that they are not able to sustaine the force which bringeth great or most sharpe paine . Which Chrysostome also confi●…meth : b Name fi●…e if thou wilt , the sword , or wilde beasts , and if any thing be more grieuous than these : yet are these scant a shadow to the torments of hell . And these when they grow vehement , are easiest , and soonest dispatch men , the body not sufficing to suffer a sharpe paine any long while . Your hell paines then are not very sharpe , which the wicked may suffer so many yeres in this life , and not forsake either food or sleepe . Yet Christ did feele , you say , Gods very wrath and proper vengeance for sinne , and that only you know , though you c●…n not expresse the maner or measure of his feeling it . And it was discerned and concei●…ed by Christ to be such , and so did wound the soule properly , yea chiefly ; though it were outwardly executed on his bodic . ] The wrath and vengeance of God due to sinne , and generally to all mankinde for sinne , is spirituall corporall , and eternall death with all the seeds and fruits of death ; that is , the losse of all earthly and heauenly blessings in this life and the next , and the depth of perpetuall mi●…ery in body and soule here and in hell . This is the true wages and full payment of sinne ; and though God of his bountie and patience do often remit to the wicked in this life , a great part of this 〈◊〉 in things tempo all , yet when he inflicteth on them the miseries and cala●…ities of this life , he giueth them their due . And as for spirituall and eternall death now and hereafter , it is so proper and certaine to the reprobate , that not one of them shall e●…cape e●…ther . Spirituall death is c blindnesse and hardnesse of heart working all vncle●…nnesse euen with greedinesse ; which sheweth men to be d strangers from the life of God , and 〈◊〉 〈◊〉 , as past all sense and feeling of God. Eternall death the Scripture calleth WRATH TO COME , because no man suffereth the full force and wa●…ght thereof in this life , but as it is the e second death , so it followeth in men after the first death , which ●…euereth the soule from the bod●…e . Yee vipers bro●…d ( sayd Iohn Baptist to the Pharises and Saddu●…s ) f who hath taught you ( thus ) to fl●…e from the wrath to come ? Iesus ( sayth Paul ) g deliuereth vs from the wrath to come . In this life the wicked may haue a h fearefull expectation , but no present execution , of this iudgement ; there is a i day of ●…rath , euen the reuelation of the ●…st iudgement of God , when euery man shall be rewarded according to his works , and a violent fire shall d●…uoure the aduersaries . This wrath by the Scriptures is reserued for the vessels of wrath for euer , and shall be executed on them with indignation , furie and fire ; not onely because the wrath of God against the wicked burneth l●…ke fire , but for that it shall be powred on them with flaming and euerlasting fire . The effects whereof are reiection , malediction , confusion , desperation and such l●…ke , which neuer accompanie saluation . To say that Christ suffered this kinde of wrath , which is the true and proper wages of sinne , is horrible and hellish blasphemie , which I hope no Christian man will aduenture . From the spirituall death of the soule , which is the k wrath of God reuealed from heauen against all vngodlinesse and vnrighteousnesse of men , and bringeth with it the losse of all grace and goodnesse in this life , and consequently leaueth the pollution and dominion of sinne in the soule of man , our Lord and master must be as free as from damnation ; the one being alwayes a necessary consequent to the other . Displeasure and wrath against Christes person God neuer had , nor could haue any ; Christ being his owne and only sonne , and so deerely beloued , that for his sake Gods most iust and most heauie wrath against the sinnes of all his elect did calme and asswage : for Gods inward loue doth not admit contrarieties or changes as mans doth ; all Gods counsels , wayes , and wo kes being absolutely perfect and constant , chiefly towards his owne sonne , whom he naturally , infinitly , and euerlastingly loueth in the same degree that he doth himselfe ; and therefore no more possible there should be in god any displeasure or dislike conceiued of his sonne for bearing the sinnes of the world , or for what cause soeuer , than of himselfe . And since the humane nature of Christ was by Gods owne wisdome , will , and worke , ioyned into the vnitie of the person of his sonne , and made one and the same Christ with his Godhead ; no cause , nor course whatsoeuer could alter or diminish the exceeding loue and fauour of God towards the very manhood of Christ ; but as God did inseparably knit it to the person of his sonne , so did he make it fully partaker of that infinite loue wherewith he embraced his sonne . To confirme this to all the world : God did often from heauen pronounce with his owne voice , l m This is my beloued sonne in whom I am well pleased ; as he forespake by his Prophet , n Beholde m●…e elect ( in whom ) my soule delighteth . This vnspeakable loue of God towards the person of his Sonne now being God and man , is the chiefe ground of our election and redemption . For wee were o adopted through Iesus Christ , and made accepted in ( his ) beloued ; by whom wee haue redemption through his blood , euen the forgiuenesse of sinnes , according to the riches of his grace . So that we were neither elected nor redeemed , but by the infinite loue of God towards his sonne ; for whose ●…ake we were adopted to be the sonnes of God , and to whose loue the fierce wrath of God prouoked by our sinnes did yeeld and giue place ; neither may he beare the name of a Christian man , that otherwise teacheth or beleeueth of our election and redemption . Now iudge thou Christian Reader , whether it were wrath or loue in God towards his sonne , that pardoned all our sinnes for his ●…ake , and accepted the voluntarie sacrifice of his bodie and blood for the redemption of the world , through who●…e death we are reconciled to God , and cleansed by his blood from all our sinnes . Then as in God there neither was , nor could be any displeasure against the person of his Sonne ; nor against any part thereof for what cause soeuer ; nor any chaunge or decrease of the loue which God with his own mouth professed from heauen towards Christ incarnate ; so could not Christ without plaine infidelitie conceaue or beleeue that God was inwardly displeased or angrie with ●…im , no not when he presented him ●…elfe to God his Father vnder the burden of all our ●…innes ; knowing that neither sin , from which he was ●…ee , being the innocent and ●…mmaculate ●…amb of God ; no●… Gods most holy dislike , or iust pursuite of sinne could diminish Gods fatherly affection and most constant loue to him . For though he were not ignorant , that God in his holinesse did hate and abhorre the vncleanesse of our sinne ; and in his iustice would pursue it , to witnesse his v●…ter dislike and detestation thereof ; ye●… for so much as Christ himselfe was holy and vndefiled euen in his humane nature ; and did not thrust himselfe into this action , but was called and annointed by God to this honor , which God would yeelde to none but to his onely Sonne ; and this readines of the Sonne to l●…ke and obey his fathers counsell and decree , and to pitie our miserie by laying our burden on his owne shoulders ; was in it selfe so glorious to God , and gratious towards man , that it could not b●… but most meritorious and acceptable to God , the Author , and accomplisher of mans Redemption by this meanes ; what cause could Christ haue to doubt of his fathers loue towards him , or of his fathers approuing and accepting his office and seruice tending wholy to the perfourming of Gods will , and aduauncing of Gods glorie ? But God was angrie with our sinnes , though not with his sonne ; and that Anger Christ must beare , before we could be freed from it . ] The more Angrie God was with our sinnes , the more contented he was with the person of his Sonne and euery part thereof , that submitted himselfe to the purpose and pleasure of God to appease his wrath kindled against our offences . And that Anger Christ did vndertake to quench , by satisfiyng the iustice of God in such sort as seemed best to God himselfe , and not by frustrating or declining it , nor by suffering the substance of the same destruction and damnation which was due to vs. Yea this very point of Christs obedience and patience , enduring and so vpholding Gods iustice according to Gods owne will , ( respecting who he was that in this wise submitted and emptied him selfe ) was farre more contenting and pleasing to God , then if the whole world had beene condemned for sinne to hell fire . For God delighteth not in the destruction of the wicked , but in the obedience of his Sonne he tooke infinite delight ; not reuenging him with rage as an enemie , but imposing a fatherly correction on him for our sinnes ; which in his person could extend no farder , that is , to none other kinde of death ; and in ours would haue beene the eternall destruction of body and soule . Wherefore the wisedome and goodnesse of God chose out the person of his owne Sonne purposely ; that neither our sinnes might be remitted as trifles skant prouoking his Anger , nor his Iustice meete with such as no way deserued to be respected or spared ; but that the burden of our sinnes might be translated from vs , who were vnworthy of all fauour , and lye vpon the shoulders of his owne Sonne , whom in all iustice he must and did most highly loue and tender ; and therefore could award no farder or other punishment against him for our sinnes , then might stand with the moderation and affection of a father , and try the obedience and submission of a sonne . Sharpe was the chasticement of our peace on that part of our Sauiour which was capable of paine and smart , least God should seeme to dally with our sinnes ; but not such as either exceeded his strength , or any way chaunged or called in question Gods fauour towards him . And so our Sauiour conceaued and resolued of all his sufferings , that by Gods iustice they must haue in them griefe and anguish very painfull and offensiue to his humane nature , because our sinnes were very lothsome and displeasing to Gods diuine nature : yet so that nothing should be laid on him , which might ouerwhelme or endanger his obedience or patience ; and that Gods purpose in so doing was to abolish sinne , and abate his wrath , his iustice being thus satisfied in the person of Christ Iesus : and not to execute on his owne Sonne the fulnes of that vengeance which was prepared for sinne in men and Angels . And where the Discourser prateth so much of Gods VERY wrath , and PROPER vengeance for sinne , to be executed on the bodie and soule of Christ ; if he meane the very same wrath and vengeance which is prepared for deuils , and shall be executed on all the damned ; he openly blasphemeth . For then must the Sonne of God be euerlastingly adiudged to hell fire as they are . If hee flie to the substance and essence thereof ; he foolishly cau●…lleth , or vainely seeketh to shift his hands of open impietie . For if by substance and essence of hell fire prouided for sinne , he meane only a sharpe and extreame paine ; then by this childish sophistrie , an headach , or toothach , a fit of an ague , or pang of the stone , if the paine be sharpe , are in substance and essence all one and the very same , which the damned now suffer in hell ; since he is no way able to prooue that God is the immediate tormentor of soules in hell . But thus to mocke and delude the dreadfull Iudgements of God against sinne , and to play with the person of Christ in so waightie matters of our saluation , is fitter for Pagans then Christians ; and well this Discourser may multiply the miste of his words , but he shall neuer be able thence to der●…e any light of trueth . If he meane the very same paine in soule or bodie which the damned suffer ; he runneth headlong into that impietie , which he would seeme to shun . For the bodies of the damned suffer hell fire , which Christs did not ; and their Soules apprehend that God is their enemie , and not onely hateth them , but hath reiected , accursed , and condemned them for euer ; which to imagine of Christs soule , is to charge him with plaine Infidelitie and Apostasie . Christ therefo●…e rightly conceaued of his sufferings ; and knew God to be a gracious and louing father , euen to his manhood ; though such was the constant course of Gods iustice , to which Christ submitted himselfe , that the price of our sinnes might not ●…e easie in the person of our Sauiour ; to make vs the more warie , how to prouoke Gods iustice hereafter , and to acknowledge our selues the more bound to him , who with his no small smart redeemed vs ; and withall to ratifie the fearefull vengeance of God powred on the wicked to be most iust , when as the exchange of our sinnes was so grieuous to the vndefiled and welbeloued manhood of the Sonne of God. Since then God could no way be displeased with the nature , office , or action of Christ in offering himselfe a ransome for man , which God himselfe first decreed before all worlds , promised by his Prophers , published by his Angels , testified by signes and wonders , and confirmed with his owne voyce from heauen ; and the sufferings of Christ were tempered with Gods loue , proportioned to Christs strength , supported with ●…oy , accepted with fauour , and reward●…d with all honor in him and in vs for his sake ; what wound could this chastisement make in the depth of Christs soule , when it was executed on his body ? or what could the soule of Christ conceaue more , then that God was in de●…de angrie w●…th our sinnes , and therefore would not accept our persons being in ourselues vnr●…ghteous and odious vnto him . And yet in mercy towa●…ds ●…s , and honor ●…wards his Sonne , God would make him the Redeemer and Sauiour of the world , not neglecting his Iustice , nor forgetting his loue , but so mixing them both together , that his dislike of our sinnes might appeare in the punishment of them , and his relenting from the rigor of his Iustice in fauour of his onely Sonne might magnifi●… his mercy , satisfie his wrath , and enlarge his glory ; and declare in most ample manner the submission , compassion , and pe●…fection of his Sonne , as only worthy to performe that worke , which procured , and receaue that honor , which followed mans Redemption ? Christ then suffered from the hand of God , but mediate , that is , GOD DELIVERED him into the hands of sinners , who were Satans instruments , with all eproach and wr●…nge to put him to a contumelious and grieuous death : God by his ●…ecret wisdome and iustice dec●…eeing , appointing , and ordering what he should suffer at thei●… hands . Our sinnes ●…e bare in his body on the tree , not that his soule was free from feare sorrow , 〈◊〉 , derision , and temptation , but that the wicked and malitious ●…ewes practised all kind of shamefull violence and cruell tortu●…es on him by Whipping , Racking , pric●…ing , and wounding the tenderest parts of his body , whereby his soule ●…elt extreame and intole●…able paines . In all which he saw the determinate counsell of God , and receaued in the garden from his father this Iudgement for our sinnes , that he should be 〈◊〉 d●…liuered into the hands of sinners . For had he not humbly submitted himselfe to obey his fathe●…s will , no power in earth could haue preuailed against him ; but as he had often fortold his Disciples what the r Priestes , Scribes , and Gentils should doe vnto him so when the t hower was come , which was foreappointed of God , to obey his fathers will , he yeelded himselfe into their hands ; they persuing him to death , of enuie and malice , but God thus perfourming euen by their wicked hands what he had ●…oreshewed by his x Prophets , that Christ should suffer . For they not knowing him , ●…or the word●… of the Prophets , fulfilled them in condemning him ; yea they fulfilled all things which were written of him . So that no man shall need to runne to the immediate hand of God , nor to the paines of hell for the punishment of our sinnes in the person of Christ : the Iewes FVLFILLED ALL THINGS that were written of him touching his sufferings , and therewith Gods anger against our sinnes was appeased , and God himselfe reconciled vnto vs. Esay speaking of the violence done by the Iewes to Christ , sayeth , he was y wounded for our transgressions and broken for our iniquities , and with his stripes we are healed . ( Thus ) the Lord layed vpon him the iniquitie of all vs , and he z bare our sinnes in his body on the tree ; by those sufferings before and on the Crosse which the Scriptures expresly declare and describe . And as for the immediate hand of God tormenting the soule of Christ with the selfe same paines which the damned now suffer in hell , which is this deuisers maine drift ; when he maketh or offereth any proofe thereof out of the word of God , I shall be ready to receiue it , if I can not refute it : till then I see no cause why euery wandring witte should imagine what monsters please him in mans redemption , and obtrude them to the faithfull without any sentence or syllable of holy Scripture . I haue no doubt but all the godly will be so wise , as to suffer no man to raigne so much ouer their faith with fancies and figures , vnwarranted by the Scriptures , vnknowen to all the learned and ancient councels and Fathers , vnheard of in the Church of Christ till our age , wherein some men applaude more their owne inuentions then all humane or diuine instructions . The feare of bodily sufferings you thinke could not be the cause that there a strained out from Christ much sweat of clotted blood . ] You straine the text of the Euangelist to draw it to your bent . Saint Luke hath no such words , that there strained out from Christ much sweat of clotted blood : he sayth , Christes b sweat was like drops of blood trickling downe to the ground . Theophylact a Greeke borne , and no way ignorant of his mother tongue , expresseth Christes sweat in the garden by these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christes body or face DISTILLED with plentifull drops of sweat . And albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifie the congealed parts of that which is otherwise liquid , and compacted pieces of that which els is poudered ; yet often it noteth that which is thick●… in comparison with thinner , or eminent in respect of plainer . Now Christes sweat might be thicke by reason it issued from the inmost parts of his bodie , and was permixed with blood , or els it might breake out with great and eminent drops , as comming from him violently and abundantly , and being coloured with blood and congealed with colde , might trickle downe like DROPS or strings of blood vpon the ground . Howsoeuer , the Scripture saith not his sweate was clotted blood , but like to congealed or cooled blood , neither that such clots were strained out from him , but that his sweate being thicked and cooled on his face , fell from him like strings of blood . But grant there could be no reason giuen of Christs bloodie sweat in the garden , no more then there can be of the issuing first of blood , and then of water out of his side when he was dead ; which S. Iohn doth exactly note as strange but yet true ; will you conclude what please you , because many things in Christ both liuing and dying we●…e miraculous ? I bind no mans conscience to any probabilities for the cause of this sweate , but onely to the expresse wordes and necessarie consequents of holy Scripture , and yet I wish all men either to be sober and leaue that to God which he hath concealed from vs , or if they will needes be gessing at the reason thereof ( for certaine knowledge they can haue none ) by no meanes to relinquish the plaine words or knowen groundes of holy Scripture , to embrace a fansie of their owne begetting . The learned and ancient Fathers haue deliuered diuers opinions of this sweate , which thou mayest see ( Christian Reader ) in my Sermons , and which we shall haue occasion anon to reexamine : euery one of them being ( as I thinke ) more probable and more agreeable to Christian pietie , then this Discoursers dreame of hell paines , or Gods immediate hand at that present tormenting of the soule of Christ. And if we looke to the order and sequence of the Gospell , we shall finde that feruent zeale extreamely heating the whole bodie , melting the spirits , thinning the blood , opening the pores , and so colouring and thicking the sweate of Christ , might in most likelihood be the cause of that bloodie sweate . Which S. Luke seemeth to insinuate when he saith , that after Christ was c comforted by an Angell from heauen , ( and so recouered from his former feare , and freed from suffering hell paines , wherein there is no comfort ) he prayed more earnestly , ( or ardently ) and his sweate was ( in colour and consistence ) like drops ( or strings ) of blood trickling downe to the ground . So that feruencie in prayer is set downe next before that sweate in the Gospell , as a precedent or cause thereof . Howbeit I onely barre the boldnesse of this deuiser , who presumeth what pleaseth him of Christs bloodie sweate in the garden , because the Scriptures doe not exactly mention the cause ; and thinke it no reason to let him build on a blinde coniecture , a false conceit of his owne without any warrant of holy Scripture . But I am repugnant to my selfe , and some where d I hold that Christ suffered no more but meere bodily paines , that is in his soule from and by his bodie . d Neuerthelesse contr●…riwise I seeme somewhere to yeelde wholely so much as you affirme . ] I leaue that grace to you Sir Discourser , to roule to and fro , and when you haue ●…aid a thing after a sense and in a sort , then in another kind to vnsay it againe ; and laying the whole foundation of your cause vpon Christes suffering the wrath of God , neither to bring any proofes , or to shew any parts thereof by the word of God ; but to play with the termes of very , proper , and meere ; and to call that the opening of the whole question . Indeed I euery where defend that Christ suffered no death expressed or mentioned in the Scriptures , saue onely the death of the bodie ; from other passions or sufferings of the soule , as feare , sorrow , shame , and such like , I doe not exempt the soule of Christ , when he sustered for our sinnes ; though I leaue no place in him for the feare of damnation , sting of conscience , despaire or doubt of Gods fauour , and such other shipwrackes of all faith , hope , patience , and pietie . The Crosse , death and blood of Christ when I name , I vse those words as the Scripture doth , to declare the whole maner and order of his passion from the garden to the graue , as it is described in the Euangelists ; not excluding either the feare or agonie , which befell him before he was apprehended , but comprising within his death his obedience and patience in all those as●…ictions , which he suffered till he died . And this is no wauering in mee , to retaine the words of the holy Ghost in their right sense and vse ; but it is rather a childish dalliance in you , Sir Discourser , to suppose that the death of Christ doth import no more but the very act of giuing vp the ghost ; or els if I by that worde designe the rest of Christs sufferings endured at the time of his death by the witnesse of holy Scripture , you will also hemme in your hell paines within the list of the same wordes , though the Euangelists name or note no such thing in all the historie of Christs pass●…on . So likewise in speaking of Gods wrath against the wicked I wrap in no Ridles , nor enuiron the Reader with a windlace of words ; but plainely and fairely distinguish it either by the naturall vertues and properties that are in God mis●…iking and repre●…sing sinne , or by the effects and punishments proceeding from God to reuenge the works and reward the workers of iniquitie . In the wicked , Gods holinesse hateth the euill deede , and the doer ; that is , both the sinne , and the sinner ; and by his iustice without all loue or fauour towardes them awardeth a punishment against them according to their deserts ; which the power of God doth execute on them , not respecting their strength , but rather inabling them to continue in perpetuall torments of bodie and soule in hell fire for euer : Gods purpose being onely to reuenge sinne in them , and to destroy them for their sinnes ; which is most holy and righteous in him , though it be neuer so grieuous and intollerable to them . Gods iust and full iudgement against sinne , where and when it pleaseth him to inflict it , is the depriuing bodie and soule of all outward and inward peace and grace in this life for the time , and the reiecting of both from all blis●…e and rest in the world to come for euer ; which is the los●…e of God and of all his blessings prouided in this life , and the next for his elect . These causes and parts Gods anger hath against the wicked for their sinnes , and to euery of these the Scripture beareth witnesse . In Christ Gods holinesse infinitely imbraced the humilitie , obedience , and charitie of his Sonne offering himselfe to be the ransommer of man , and perfectly loued the integritie , innocencie , and puritie of his manhood created , called , and anointed of God to this intent and end , that his death and bloodshedding should be the redemption of the world , though God vtterly hated the sinnes of men , which his sonne then assumed into the bodie of his flesh to beare the burden of them , when wee could not . Wherefore Gods iustice finding the loue of the Father towards his Sonne , farre to exceede the hatred of the Creator against the vncleannesse of his sinfull , but sedused creature , did relent from the rigour of that iudgement , which was prouided for sinne in Angels , and with a fatherly regard and respect to the meanest part of the pe●…son of his sonne , decreed a punishment for our sinnes in the manhood of Christ , which was a corporall death , accompanied with the sharpest paines , that Christ might endure with obedience and pacience : whose voluntarie submission and sacrifice for sinne the iustice of God did accept as a most sufficient price and payment for all our sinnes , which in themselues deserued euerlasting destruction of bodie and soule in hell fire with deuils . This correction though very sharpe yet not ouerpressing the patience of Christs manhood , Gods iustice would not release to his owne Sonne , least he should seeme to make light account of our sinne , ( if it were remitted onely for prayer and intreatie ) and without iust cause so terribly to punish the sinnes of the reprobate with all kinds of death , I meane corporall , spirituall , and eternall . And greater or other death , then the death of the bodie , God by no iustice could impose on the person of his Sonne , since Christ could not be subiected to sinne , which he must cleanse and abolish in vs ; much lesse be reiected from euerlasting ●…lisse and ioy , to which hee must bring vs ; least of all linked and chained with deuils in perpetuall flames of hell fire , for so much as hee was the true and onely Sonne of God , for whose sake we all were adopted and made heires of eternall saluation . And for this cause the power of God , which is otherwise most dreadfull to men and Angels , and so was then to the manhood of Christ , restrained it selfe , and tempered the smart of Christes paines to the st●…ength of Christes humane nature , not meaning to ouerwhelme his patience , but to trie his obedience to the vttermost . In all which suf●…erings Gods counsell and purpose was most fauourable and honourable euen to the manhood of Christ , the perfection of whose confidence and patience hee would demonstrate to Angels and men and propose him a paterne to all the Sonnes of God , how to humble thems●…lues vnder the mightie hand of God ; and accept his obedience vnto death as a most prec●…ous and pleasing satisfaction and sacrifice for the sinnes of his elect ; and reward his humilitie with vnspeakeable honour in making him Lord and Iudge of all , both men and Angels , not onely to confound the pride , and supp●…esse the power of Satan , but to adiudge him to euerlasting torments with all the wicked and accursed . Against the tenor and effect of this Christian confession , which I referre to the iudgements of all that be learned & rightly instructed in the sacred Scriptures , I neuer speake any one word to my knowledge ; I cannot in euery sentence repeate euery circumstance , nor of euery page make a paire of Indentures , much lesse may I forsake the forme of holsome words deliuered in the Scriptures . But the maine summe and scope of this doctrine being so fully declared and so often repeated by me , I had no reason to feare the capacity , or doubt the memorie of any heedfull Reader . And howsoeuer some shallow trifler may picke out a word heere and there to carpe at , yet are there so many cleere places to direct all doubts , that no man needeth to stumble , but he that will not or can not stand vpright . For let the Christian Reader looke but to the marke at which I aime in euery place , and remember these two rules ; that of three sorts of death , which onely are mentioned in the Scriptures , as the wages of sinne , to wit , corporall , spirituall and eternall death ; I alwayes remoue the two last from the person of Christ by describing or naming the first , which was his corporall death ? and in that I conteine the whole course and maner of his death , that is , the feares , forrow●…s shames , temptations , derisions , smarts , and paines , which the Scriptures record in the history of his death : and all my words will prooue plaine and easie , which this ma●… thinketh so false in themselues & so contrary to themselues . Examine my words which he hath brought for examples of contradiction and falsity , and see whether his labour be any more than meere nugation and vanitie . A●…ouching and prouing that Christ could not suffer eternall damnation , which is the full wages of sinne , nor the death of the soule , which by the Scriptures must exclude Christ from the fauour and grace , trueth and spirit of God : and giuing the reasons why sinne could not preuaile vpon his person as it did vpon others , I conclude ; What maruell then if sinne , which should haue wrought in vs an eternal destruction both of bodie and soule , could not farther preuaile in him ( that is , to none other kinde of death ) but to the wounding of his flesh and shedding of his blood , for the iust and full satisfaction of all our sinnes , euen in the righteous and sincere iudgement of God ? In this I free Christ from eternall destruction or death of bodie and soule , which was the wages of sinne in our persons , but could not take holde on his , as the difference there betwixt him and vs declareth . I exempted him by proofs in the page precedent from the death of the soule , which was the maine scope of that section , and so le●…t him subiect onely to the third kinde f of death , which was corporall , and might be suffered not onely without all taint of sinne , losse of grace , and change of Gods fauour , but euen with great manifestation of Gods power and wisdome in his death ; and commendation of Christs obedience and patience vnto death . That third kinde of death I doe not name , but describe by the wounding of Christes flesh and shedding of his blood ; g the rest ( of his paines and griefes ) that went b●…fore , not being excluded as superfluous , but continued and increased by that sharpe and ●…xtreame martyrdome , which he endured on the cross●… , as my caueat touching Christs Crosse did plainly admonish . And since the whole maner of Christes d●…ath and shedding his blood expressed in the Scriptures , is the thing that I alwayes intend , and the word doth import ; when I name or touch the death of Christ ▪ all that he voluntarily or violently suffered when he yeelded himselfe to be put to death , ●…s comprised in the mention of his death . Besides that Christ by his bloody sweat in the garden beganne of his owne accord in some sort to effuse his blood for our sakes and safeties , and the efore it could haue no iust reason to imagine that my words exclude his agonie and other passions of the soule mentioned in the Scriptures , specially my very next words affirming , that h the same part might and did suffer in Christ which sinned in man ( to wit ) the soule , ( though ) by no meanes it could receiue the same wages which we should haue receiued . But I professe by the generall title of my Sermons the i full redemption of mankinde by the death and blood of Christ ; and commend the j●…ce and fruit of his bodily death as most sufficient ] That indeed is very dangerous to your fansie , who hold the ioynt sufferings of Christes soule from and by his body not properly to pertaine to mans redemption , for that they are common to men with beasts , and therefore labour to frustrate all the words of the Holy Ghost deliuered in the Scriptures as improper , and impertinent to our saluation ; but to me there can be no danger in the trueth , nor doubt of the fruit or force of those things which the spirit of God so often and euidently commendeth vnto vs in the ●…acred Scriptures as the price of our redemption and meanes of our reconciliation to God. In Christ ( sayth Paul ) we haue k redemption by his blood euen the remission of our sinnes . Redemption by Christs blood you will and must g●…ant ; the Holy ghost doth directly auouch it : but whether that redemption be full and most sufficient , which is purchased by the blood of Christ , you doe make some doubt , or els you need not sticke at my words , which import so much . Of that if you doubt , you must beare the name of some other sect , and not of a Christian , for no Christian may doubt whether the redemption which we haue by the blood of Christ be f●…ll and suff●…cient or no. To make Christ in part a Sauiour , is to make him in part no Sauiour , contrary to S Peter , who sayth , l There is no saluation in any other . If you will de●…iue our whole redemption from him , but not from his blood shed for vs , then giue you S. Iohn the lie , who sayth , The m blood of Iesus Christ clenseth vs from all sinne . Clensing from all sinne is full and perfect redemption from sinne ; and sinne being fully remitted and purged , there is no cause of breach betweene God and vs , that should hinder our saluation . Christ by his owne a blood ( sayth Paul ) entred once into the holy place hauing purchased eternall red●…mption . Fuller or more sufficient than eternall redemption we neither expect , nor euer shall haue any ; since that which is eternall , admitteth no change nor increase . Then that redemption which Christ hath purchased by his blood , is most full and sufficient by the Apostles testimony ; and sooner shal you proue your selfe to be no sound Teacher , than that to be no sound dóctrine , which hath so manifest witnesse in holy Scripture . I teach that the o ioynt sufferings of Christ ( the soule feeling what the body suffered ) are most auailable for our saluation ; and that ( besides the sacrifice of Christes body ) there is no other sacrifice of his soule , which can be neither bodily nor bloody . ] If I alone did teach thus , and not the whole Church of Christ with me ; or if the sacred Scriptures which must guide vs all what to affirme and beleeue in the worke of our saluation , did not teach the same ; I w●…re worthy to be challenged : but if I say no more than the Scriptures do warrant me to speake , looke you Sir Discourser to your late created Creed that can not admit nor endure the words of the Holy Ghost . That the true sacrifice for sinne was but ONE and ONCE made , and that it required the BODIE , BLOOD , and DEATH of the Offerer , is not my addition , but the Apostles assertion . Christ p appeared ( sayth Paul ) in the end of the world once to put away sinne by the sacrifice of himselfe ; and by reason he was an high q Priest after the order of Melchisedech , and a r Minister of the true Tabernacle and Sanctuarie , it was of necessitie he should haue somewhat also to offer , s Wherefore when he commeth into the world , he saith ( to God ) Sacrifice and offering thou wouldest not , but a bodie hast thou ordained me . t It is written of me that I should doe thy will O God ; u by the which will we are sanctified ( sayth the Apostle ) euen by the offering of the body of Iesus Christ once . Who after he had offered ( this ) x one sacrifice for sinne sitteth for euer at the right hand of God. For with ( this ) y one offering hath he ( consecrated or ) made perfect for euer them that are sanctified . That likewise without z effusion of blood there is no remission , and therefore Christ with his a owne blood entred in once vnto the holy place , and obtained eternall redemption ; as also that the b death of the testator must be , where a testament is ; in either of these the Apostle is euident and vehement . Now if you ( Sir Discourser ) can conuey these things to the soules proper and immediate suffering the paines of hell from the hand of God , and shew how these resolutions of the Apostle perteine properly yea only to the soule of Christ ; we shal greatly woonder at your wisdome . For thereby shall you prooue , that the soule hath not only a body , but blood also that may be shed , which are miracles , I will not say monsters , both in Scripture and nature . c A spirit ( sayth Christ ) hath no flesh and bones , as ye see me haue . If you can teach Christ that he neuer knew before , by my consent you shal be allowed for more than a Creed-maker . Howbeit , you will marre your owne market in so doing . For if the soule consist of bodie and of blood , what shall become of her proper and immediate facultie , of suffering without and besides the bodie , which you so highly aduanced in the beginning , as to make it the proper and principall humane suffering ? If you shrinke from these follies or rather frensies , as I hope you will , then must you grant the ioynt sufferings of Christ , I meane the wounding of his body and shedding of his blood euen vnto death , as the Scriptures describe it , to be the true sacrifice for sinne , and consequently most auaileable for our saluation . If you thinke I exclude the soule of Christ from her part in this bodily and bloody sacrifice of Christ ; I haue so often said and shewed the contrarie in my former reply that I am weary of iterating one and the same thing , though you be neuer weary of mistaking it . My former words I repeat againe , that the Reader may see , I haue no cause to recant or controle them . d The true sacrifice for sinne which Christ offered , must haue the body , the blood , and the death of the offerer ; none of which agree to the soule of Christ , though the body without a soule could be no reasonable sacrifice ; and therefore I exclude not the soule , whose obedience , innocence , and patience concurred to sanctifie this sacrifice , but I note the parts of the sacrifice for sinne by the Apostles doctrine were those , which I named , the blood and death of the Sacrificer , both which must needs be found in his bodie , and not in his soule . These words you quote in the margent , but you take not the paines to refute them , much lesse to establish your vnbloody and vnbodily sacrifice of Christs soule suffering hell paines from the immediate hand of God. Which kind of offering for sinne is as strange to the Scriptures , and to all the learned and auncient fathers as the rest of your vnknowne doctrine . And therefore you doe well to straine still on the same string by censuring what you mislike , and neuer proouing what you affirme , least you should marre your musicke , if you should proceede to the parts or proofes of your new found Redemption by the paines of hell . Yet e somewhere I seeme to yeeld wholy as much as you affirme ; as where I say , the same part indeede might suffer in Christ which sinned in man , I meane the soule . ] Somewhat it is you find so many writers new and old on your side ; you here no sooner the suffering of the soule , or the anger of God against sinne in any man , but you presently count him vnder your coulours . Euen as I make for you , when I write against you , so doe the Auncient fathers , and later Diuines , whose names you abuse . [ But if f I meane as I ought , then at least I follow your meaning . ] It is a peece of your skill , when I speake directly against your fancies , to make men beleeue I meane as you doe , or at least I ought so to meane . Indeed if you may be vmpeere what I ought to meane , I shall be sure to iump with your meaning ; but looke to my words good Sir and measure my meaning by that which I speake , and not by that which you would haue me speake . I said Christs soule might suffer for sinne : what collect you thence ? I did not adde without or with the body , so that all the sufferings of Christ inflicted on his body might be and were impressed in his soule , and you nothing the nearer to your purpose of hell paines suffered in the Soule of Christ. But graunt the soule of Christ did suffer for sinne without concurrence of the body ; must it needs follow , he therefore suffered the paines of hell ? how many griefes and paines of the soule are there , not proceeding from the body , which are nothing like nor neare the paines of hell ? For example in harty and true repentance how great is the griefe and paine of euery part and facultie of the soule detesting and abhorring sinne , and fearing and feeling the power of Gods wrath ? and yet I trust ech penitent person doth not suffer the paines of hell . Feare , griefe , and sorrow then , the soule of Christ might deepely tast when he suffered for sinne , and yet be farre from the paines of hell . But your collection from my words is more absurd ; for where I say , the soule of Christ might suffer for sinne , yet by no meanes could it receiue the same wages ( of sinne ) which we should haue receiued ; you inferre not only without any words of mine , but directlv against my words ; ergo I meane , or I ought to meane , that the soule and mind of Christ suffered the paines of hell from the immediate hand of God : and so where I auouch Christ by no meanes could suffer the same wages ( of sin ) which we should haue suffered ; you paraphrase , Imeane , or I ought to meane , Christ suffered the selfe same which we should haue suffered , and of my negatiues you make affirmatiues , and then tell the Reader I contradict my selfe . But in plaine termes I g allow in Christ all those afflictions and passions of the Soule which naturally and necessarily follow paine ; and this ALL reacheth vnto moe then meere bodily paines ; it includeth the soules proper and immediate paines also . ] Where you learned to reason I doe not know , but you haue the best grace to disgrace your selfe that euer I saw ; and if this be all the learning you haue , you may clout shoes with this Al. Doe the torments of hell naturally and necessarily follow paine ? then whosoeuer in any part , or for any cause is payned , suffereth the paines of hell , or at least the soules proper and immediate paines , which you make extreamest and sharpest in hell . Babes and boyes may thus bable ; it is a shame for men to talke so much out of square . Let my words stand simplely as you bring them , and allow in Christ all those afflictions and passions of the soule , which naturally and necessarily follow paine , what conclude you out of them ? your sight is very sharpe , if you see any absurditie in them . Howbeit you draw my words from their right course and sense , by leauing out what pleaseth you : My words are h When the auncient fathers affirme that Christ dyed for vs the death of the body only , we must not like children imagine , they exclude the vnion , operation , or passion of the soule : but in the death of his body and shedding of his blood , they include all those afflictions and passions of the soule which naturally and necessarily follow paine , and accompany death . Christ suffering for vs a painefull death how could it be otherwise , but such afflictions ●…nd passions of the soule as naturally and necessarily follow paine and accomp●…ny de●…th , should be found in the soule of Christ , vnlesse we giue him an insensible flesh or impassiole soule , both which are errors in the nature of Christ ? His flesh wa●… sensible , and his soule passible as ours is , because they both were humane . Pai●… then and death in my words are plainly referred to the body of Christ , whose ●…lesh could not be wounded and blood shed as his was , but naturally and nec●…ssarily his ●…le must feele the paine thereof . And yet if my words w●…e not limited to the paine of Ch●…sts body , as indeed they are ; I see no inconuenienc●… growing from them , nor helpe for your fansie cōtained in them . * Yet plai●…er ( as fauo●…g your error ) I say , 〈◊〉 , paine , & griefe of body or mind be it neuer so great , will commend Christs obedie●…ce & patience ; And the punishment of sinne , which proceedeth from the ius●…ice of God , and 〈◊〉 〈◊〉 that Christ might and did beare . Yea he suffered death , with all painf●…●…ut no sinfull 〈◊〉 or ●…onsequents . How good a sempste●… you are , doth well appea●… by your short cu●…ing and ●…ide 〈◊〉 ●…hing my words together . The first sentence you take our of a Section of my 〈◊〉 wherein I purposely shew , that not only the paines of hell , but euen the feare o●… 〈◊〉 must ●…e farre from the soule of Christ. The suffering of hell paines in the soule of Christ , I there refuse as not cons●…t to the Christian 〈◊〉 , but 〈◊〉 〈◊〉 to the 〈◊〉 ●…ertaintie , sanct●…ie of Christs person , 〈◊〉 : 〈◊〉 and 〈◊〉 with God. Immediatly after the words which you bring I say , 〈◊〉 Christ there could be●… no apprehension of h●…ll paines as due to him or determi●… for him , but ●…e m●…st 〈◊〉 〈◊〉 ●…are that God would be inconstant or v●…st , which are more then 〈◊〉 〈◊〉 Yea to these very words which you 〈◊〉 I ●…oyne this exception in the same 〈◊〉 but the sense of damnation or separat●…n from God , or the feare or doubt thereof in Chr●…t as they quench faith and abolish grace , so they dissolue the vnion and commu●…on of ●…ath 〈◊〉 natures , or else breed a false persuasion and sinfull temptation in the soule of Christ. Who can be so sottish as not to see , that my former words import Smart , 〈◊〉 and g●…fe of body and mind which haue in them neither sen●…e nor seare of hell paines that is of damnation or separation from God ; since no man is damned but vnto the p●…ines and place of hell , and is first separated from God ? W●…th as great discretion you fasten on an other sentence of mine ; where though 〈◊〉 ●…position be not generall but indefinite , and hath two restraints euen from your 〈◊〉 〈◊〉 ; to wit , in this li●…e , where Christ suffe●…ed ; in ●… like to vs , who a●… his 〈◊〉 〈◊〉 ; you throw off all , forgetting what your sel●…e obiected , and whereto I 〈◊〉 〈◊〉 ●…nswere , and suppose that here I fully concurre with your con●…ites . But 〈◊〉 〈◊〉 your owne obiection , and that will rightly guide my solution . Your reason , which you proudly boasted could not be refu●…ed by the wi●… of man , ●…as ( as you call 〈◊〉 〈◊〉 from the les●…e to the more . Thus doe the members of Chri●… 〈◊〉 the terrors 〈◊〉 God and sorrowes of h●…ll . ) therefore of necessitie Christ suffered the lik●… . P●…ooue you by this A●…gument that Christ a●…ter this life suffered the terrors of God and sorrowes of hell ? I doe you wrong to ●…pect it , for it is open impietie so to thinke or say . Then do you more wrong to imagine that I extended my words farther then to refell your reason . As you spake of this life , though you expressed it not ; so I replied that the pu●…shment 〈◊〉 s●…nne , which proceedeth from the iustice of God ( in this life ) and is no sinne , Christ might and did beare ; but in no wi●…e those terrors and feares of consci●…nce , which proc●… from sinne , and a●…gment sinne . Now I pray you what allowance finde you here for your new erected hell , or how force you my words to fit your deuises ? Terror of conscience , and feare of hell could haue no place in Christ , by reason they proceede in 〈◊〉 from r●…morle of sinne , weaknesse of faith , and doubt for the time of Gods fauour , which we cannot ascribe to Christ without drawing him into the dregges of our sinne . And therefore when we compare his suffering with ours , we must alwayes except the rootes and branches of our corruption , for that they be taintes of sinne , and wants of g●…ace neither of which may be admitted in the soule of Christ. Now if I exclude the 〈◊〉 〈◊〉 , and terrour of conscience from the person of Christ in the same sentence , which you quote ▪ how should my words sound in your eares , as if I admitted the true paines of hell to be suffered in the soule of Christ , which I haue often said the wicked doe not suffer in this life ; muchlesse Christs members , whence you fet your pat●…e for Christs sufferings ; least of all Christ himselfe , on whom that vengeance by no iustice could be inflicted ? The mortall bodies of men and their fraile life , are by no meanes capable of those terrible iudgements of God against sinne reserued for another world : and howsoeuer your errour leadeth you to aduenture the making of a new hell , my resolution is euery where occurrent in my Sermons , that no iustice of God could award against his owne Sonne the same paines , which the damned in hell doe suffer ; if we measure their paines by the Scriptures and not by your fansies : besides that the members of Christ are not subiected in this life to those torments of hell , which the reprobate in an other place doe and shall endure . o There is no condemnation to them that are in Christ Iesus . How then should the Lord Iesus himselfe not onely feare , which I there denie , but also suffer the same condemnation to hell paines , which the wicked and accursed doe and shall suffer ? p We say not Christ suffered simply all the paines of the damned ; he felt not such as are by their very nature sinnes , as well as paines ; as indeede desperation is . ●… When God offereth grace and mercie , as in this world he doth to many ; to renounce or refuse is a damnable sinne ; but in hell where there is no promise nor possibilitie of either ; there to despaire is no sinne : yea rather there to hope , that Gods irreuocable iudgement shal be altered , and his setled counsell changed , were to hope that God will be false of his word , and wauering in his will , which indeede is a mightie sinne . And therefore neither reiection , confusion , destruction , desperation , nor damnation , are sinnes in hell , but the iust and fearefull punishments of sinne , ordained by Gods iustice , and inflicted by Gods power ; who there requireth no obedience , but onely executeth vengeance ; the suffering whereof is not sinnefull , though it be neuer so painefull to the damned , abiding for euer in the pollution and confusion of their sinnes here committed . So that if my Lordship as you call it , doe stand to my words , and not clippe them nor renounce them , your Patriark ship gaineth little by them for your purpose . For I by no meanes acknowledge that the true paines of hell are inflicted on any in this life ; and by no iustice could the Sonne of God be damned to suffer hell paines , either in substance or in circumstance , as the Scriptures describe them . And therefore your vaunting before the victorie . depending onely on the foolish mistaking , or peeuish peruerting of my words is as ●…idieulous , as it is vaine-glorious All you can get is this , that if you can be suffered to wrest my wordes from their coherence and sense , without respecting what goeth in the same Section before them , or what is ioyned in the same sentence with them ; and then interlace them with other wordes of your owne , seruing your turne when mine doe not ; you can picke out two or three lines in the whole booke , that thus abused and corrupted shall sound somewhat towards the secrets of your phantasticall hell . By which arte of yours you make me say in one section , that the iustice of God both temporally and eternally punisheth the soule ( ONLY ) by the bodie ; and in the next section , you say I grant , that Christ did beare punishment of sinne , ( AS GREAT AS ANY IS ) proceeding from the iustice of God , yet being no sinne ; and so with adding ( ONLY ) to my wordes in the first place , and as ( GREAT AS ANY IS ) in the second , you haue made some shew of contradiction in my positions , or at least in your additions . Thus much for the examination and refutation of those maine diuisions and positions which the Discourser hath laid for the foundation of his cause in his generall opening of the Question ; and likewise for the clearing of those contradictions which he falsely supposed to be in my writings . Wherein if I would haue taken the trade which he doth , I could with farre more breuitie and facilitie haue denied all that he affirmeth , and ballanced my no to be euery way as good as his yea : but for their sakes that cannot discusse those things themselues , I haue not refused more largely and fully to expresse and proue the trueth in ech of those points , which he catcheth hold of in defence of his errour , and thereby haue giuen the Reader to vnderstand that this Discoursers new doctrine is as wide from the veritie , as from the authoritie of holy Scripture . There remain the particular challenges such as they are , which this impugner maketh to many parts & points of my Sermons , and of my conclusion annexed to them ; as also his defence of those speciall reasons published in his first Treatise , which I refuted as farre as needed in the conclusion afore mentioned . In which I meane to spend no more time then necessitie forceth me , but to referre the Reader to the places where the things are purposely handled , except some new matter not fully debated be offered vnto me , by reason whereof I may sometimes be drawen to make larger proofe of some things , shortly but truely before vttered by me ; and ignorantly , if not peruersely mistaken by him . To the Discoursers chalenge that I forced my Text by mistaking the crosse of Christ for Christs personall sufferings on the Crosse , where Paul meaneth the afflictions of Christes members in this world ; I made in the conclusion of my Sermons a tripartite answere , 1. That the Crosse of Christ did alwayes in the Scriptures import the personall sufferings of Christ on the Crosse ; and neuer the afflictions of the godly . 2. That the circumstances of the Text conuinced no lesse ; which were Pauls earnest renouncing of all ioy saue in the Crosse of Christ , and his vehement opposing himselfe to those that ioyned circumcision to the Crosse of Christ , least they should suffer persecution for it at the hands of the Iewes . 3 That the best and most ancient Fathers , Ierom , Chrysostome , Austen and others , expounded these words precisely of Christs death on the Crosse. To this what replieth our Controuller ? The q crosse of Christ here signifieth I grant Christ crucified , not in his owne person onely , but also in his members . ] Then first you be slipt from your former resolutio deliuered in your Treatise , which is no strange thing in your writings . There your words were , r I take it to be cleare , the Apostle HERE SPEAKETH NOT of the personall sufferings of Christ , but of the godly : You there denie that Paul speaketh of Christs personall sufferings , but of the godly . Here you affirme hee speaketh of both , and least you should seeme to diuide them , you adde ; Paul doth here s ioyntly together vnderstand by Christs crosse , the afflictions of the whole mysticall bodie , both head and members . A large and long Crosse of Christ , that conteineth not onely his owne death and passion , and whatsoeuer persecution he suffered in his life time , but ioyntly together all the asflictions of the godly from the beginning of the world to the end . I will not aske you where you find , or how you proue Christs crosse to be so vsed in the Scriptures ; you that take vpon you to frame new Redemptions , new hels , and new heauens to your fansie ; will not sticke to frame a new Crosse of Christ , without any Scripture : howbeit know this , all wise will beware of such expositions as haue neither example nor ground in the word of God. For though our Sauiour sometimes said , If any will come after me , let him denie himselfe , and take vp his t Crosse and follow me ; yet he neuer said , let him take vp my Crosse and follow mee ; and Paul who often vseth the word Crosse without addition , & many times the Crosse of Christ , neuer taketh it in all his Epistles for the afflictions of the godly , but onely for the spitefull and shamefull death which Christ in his owne person suffered on the Crosse. So that howsoeuer euery Christian may be said to take or beare his Crosse ; the Scriptures no where apply the Crosse of Christ , but only to the force and fruit of Christes death suffered on the Crosse for vs and our saluation : which is the sense that I affirme Saint Paul here intended . But the markes , afflictions , and DYING OF THE LORD IESVS , are vsed in this and other places of the Scripture , to signifie the afflictions of the godly . ] Those places haue speciall wordes adioyned , which can not bee referred to the person of Christ , but must of force belong to the speaker or sufferer . As u I beare IN MY BODY the markes of the Lord Iesus , saith Paul : and againe , x I fulfill the rest of the afflictions of Christ IN MY FLESH . And so , y we beare about IN OUR BODIE the dying of the Lord Iesus . Where these words , in my bodie , and in my flesh are proper to the speaker , and no way deriueable to the person of Christ. Wherefore the markes , afflictions , and dying of the Lord , must either import a resemblance to the personall sufferings of Christ , or demonstrate the cause for which the Apostle suffered , which was for Christs sake : and in this is no difficultie , to suffer affliction , in like manner as Christ did , or to suffer it for Christs cause . But the Crosse of Christ , whereof the Apostle speaketh in my Text was that , at which the Iewes were so greatly offended , for which the true preachers were so sharpely persecuted , to which the false teachers ioyned circumcision for the better attayning of saluation , in which the godly most reioyced , and by which the faithfull were crucified to the world , and the world to them ; and all these are proper to the personall death and crosse of Christ as he was the Sauiour of the world , and not common to the afflictions of the Saints . It was a question of doctrine , not of manners , for which the Apostle so much striued ; and the highest point of mans redemption , not of mans perfection , in which he so much gloried . For touching other mens miseries , how should Paul reioyce in them ; or how should he by them be crucified to the world ; and the world to him ? He had good cause to reioyce in the death of Christ though it were neuer so much maligned and pursued by the Iewes , because it was the wisedome and power of God to saue all that beleeued ; and in his owne troubles for Christes quarrell hee might reioyce as hauing thereby z fellowship with Christs afflictions and made conformable to his death : but to reioyce at other mens troubles , that hath no warrant in the word of God. a Reioyce , saith Paul , with them that reioyce , and weepe with them that weepe . Wee may take comfort , and giue God thankes that the faithfull haue grace to endure persecution with patience and courage ; but that affliction befalleth them , we may not be glad . For that is to reioyce at other mens harmes , which is repugnant to the rule of charitie . Neither could Paul be crucified to the world , by other mens troubles long before dead , or then vnborne ; examples might encourage the weake , but Paul was strong and proposed himselfe as a paterne of patience , suffering persecution . And therefore this haling into the Crosse of Christ the afflictions of all the godly that euer were or shall be , as if the Apostle so highly reioyced in them , and were crucified to the world by them , is wholy against the haire , and hath neither dependence nor coherence with the Apostles words . Besides you doe not , or will not vnderstand the maine point here in question betwixt the Apostle and those false teachers of the Iewes , whom he reprooueth and refuteth in this Epistle . You say indeede , b It is manifest the Apostle here ( Gala. 6. v. 12. ) reprooueth the false teachers for mingling the pure doctrine , because they were loth to taste persecution ; but you neither tell vs what the Gospell was which they thus mingled with circumcision , nor why they feared persecution , nor from whom ; which things if you would haue specified as the Scriptures deliuer them , you should soone haue perceiued how properly the Apostle addeth for the Crosse of Christ , and how rightly I referred these words to the force and fruite of Christs death , which is the summe and substance of the Gospell . What the Gospel was which Paul preached , appeareth plainly by his owne words . c We preach ( saith he ) Christ crucified , vnto the Iewes a scandall ( or offence ) and vnto the Grecians foolishnesse : d but vnto them which are called both of the Iewes and Greekes , Christ the power of God , and wisedome of God , to saue all that beleeue . For Christ is e made of God to vs righteousnesse , redemption , and sanctification ; to the end , f That he which reioyceth might reioyce in the Lord. In so much that g I esteemed not to know any thing among you ( sayth Paul ) saue Iesus Christ , and him crucified . So that , Christ crucified , the Crosse of Christ , the preaching of the Crosse , and the Gospell of Iesu Christ are phrases of like force vsed by Paul for one and the selfe same word of trueth , which is the doctrine of our saluation by the death and blood of Christ. h Christ sent me ( saith he ) to preach THE GOSPEL not with wisedome of words , least THE CROSSE OF CHRIST should be frustrate . For the i PREACHING OF THE CROSSE is to them that perish foolishnesse , but to vs that are saued , it is the power of God. Christ crucified then being the very ground of our saluation , and the Gospel declaring him to be the power of God to saue all that beleeue ; euidently the crosse of Christ was the maine doctrine of the Gospell which Paul preached to the Galathians ; and which the false Apostles mixed with circumcision and the righteousnesse of the law , as well for the aduancing themselues being Iewes , as for feare of their countreymen , who vtterly disdained , and egerly pursued all that taught , a man hanged on a tree as a malefactor , ( for so the vnbeleeuing Iewes conceiued of Christ ) to be the Sauiour of the world , and complement of all Gods promises made to the seede of Abraham for their euerlasting blisse . The rage of the vnbeleeuing Iewes against Paul for preaching the death and blood of Christ to be the Redemption of all the faithfull is manifest in many k places of the Actes and of his owne l Epistles ; which furie whiles the false Apostles sought to decline , and somewhat to please and pacifie the Iewes , they added circumcision and the obseruation of the law vnto the Crosse of Christ as necessary for iustification and saluation , without which the death of Christ could doe vs no good . This error then newly sowen among the Galathians ( to whom Paul before had preached Christ crucified as the sole and sufficient meane of their Redemption , and Iustification , through faith in his blood ) the Apostle throughout that large Epistle of his written * vnto them with his owne hand , doth purposely and mightily confute ; and is so farre from coupling any thing with Christ as requisite for righteousnesse or blessednesse , and chiefly the law , that he opposeth himselfe against men and Angels for the truth of his doctrine ; and resolueth cleane contrary to those false teachers and flatterers of the Iewish nation , in most vehement manner ; m Behold I Paul say vnto you , that if yee be circumcised , Christ shall profit you nothing . Ye are abandoned from Christ , whosoeuer are iustified by the law : ye are fallen from grace . His reasons are vrgent and euident . n If righteousnesse ( could be ) by the law , then Christ died in vaine . o And that no man is iustified by the law in the sight of God , it is plaine ; for the iust shall liue by faith ; now the law is not of faith . For all haue sinned , and are iustified freely by ( Gods ) grace through the Redemption that is in Christ Iesus , p whom God hath set foorth , to be a Reconciliation THROVGH FAITH in his blood , to declare his righteousnesse by the forgiuenes of sinnes . q As many ( then ) as are of the works of the law , are vnder the curse ; but Christ hath redeemed vs from the curse of the law being made a curse for vs ; ( as it is written , cursed is euery one that hangeth on a tree ) that the blessing of Abraham might come on the Gentils through Iesus Christ. And that made the Apostle enter this disputation with so sharpe a rebuke to the Galathians , for sliding from this Gospel or glad tidings of their saluation in the Crosse of Christ , to circumcision and the works of the law . r O foolish Galathians , ( saith he ) who hath bewitched you not to obey the truth ; to whom Iesus Christ was before your eyes described crucified among you ? And in this confident course he goeth on with plentifull and substantiall proofes ; that the Redemption , righteousnesse , blessednesse , adoption , freedome and sanctification of Gods children , proceede from the grace of God and of Christ , who s gaue himselfe for our sinnes that he might t tast death for all , and are receiued by faith in the blood of Christ , which confesseth him to be the Sonne of God and the only Sauiour of the world . What marueile then , if in the close of this example , when Paul had shewed his care to haue the Galathians persist in this truth , in that he wrote so u long a letter vnto them with his owne hand , which otherwise he did not vse ; he did also traduce the pride and pollicie of the false Apostles , who partly to aduance themselues because they were Iewes , partly to shunne the enuie of their countrimen , frustrated the Crosse of Christ , by adding circumcision and the obseruation of the law vnto it , x not that they themselues kept the law but y only because they would not suffer persecution for preaching the Crosse of Christ , which the vnbeleeuing Iewes so egerly resisted and impugned ; and withall professed of himselfe , that howsoeuer they z reioyced in the flesh , that is , in the circumcision of the Gentils ; yet a God forbid that he should reioyce but in the crosse of Christ , as the most sufficient meane of mans Redemption , by which he was crucified to the world , and the world to him , what persecution soeuer he suffered for it ? And the verses following , which you pe●…uishly pull to patience in persecution , pertaine directly to establish the truth and force of Christs Crosse. For b in Christ Iesus ( saith he , that is , to attaine saluation by Christ crucified ) neither circum●…sion an●…leth any thing , nor vncircumcision , but a new creature ; that is , Regeneration in Christ , when the inward man of the hart is renued by faith through the operation of the spirit . And c as many as walke according to this Rule of doctrine by preaching and beleeuing the crosse of Christ , ( for many d walke ( after an other rule ) of whom I haue often told you , that they are the enimies of the crosse of Christ ) peace be vpon them and mercy , and vpon the Israell of God , that is vpon as many as be Iewes within and not without , and haue the circumcision of the hart in the spirit not in the flesh , whose e praise is not of men but of God. And therefore f from hence forth let no man put me to businesse as if I liked or allowed circumcision when and where pleased me . For if I yet g preach circumcision , why doe I yet suffer persecution ? the sl●…inder of the Crosse is abolished , and the Iewes haue no cause of offence against me . But h of the Iewes fiue times receiued I fortie lashes , sane one ; I was thrise beaten with rods , I was once stoned , I haue beene in stripes aboue measure , in prison frequent , in death often . I i beare in my body the markes of the Lord Iesus , that is , the signes of these persecutions suffered for his cause , which prooue that in preaching the crosse of Christ I goe not about to please men but God. For k if I would please ●…en , I were not the seruant of Christ. There is no miscoherence with the Text , nor dissidence from the truth in this exposition which not my selfe alone but the auncient Fathers and best Diuines both olde and new haue imbraced : yea it fully agreeth with the maine intent of Paul in this Epistle , with the perpetuall vse of his words , and with the cleare light of other places where like persons and cause were vndertaken by the Apostle . You only are found , Sir Discourser , that to shew neither learning nor reading , but a presumptious ouerweening of your owne witte will needs make the Reader beleeue I vnderstand not the Text. But let vs heare your pure conceit , how currantly it carrieth with it the words and circumstances of the Text. They vrge you to be circumcised , onely least they should suffer persecution for the crosse of Christ , saith Paul of those false teachers , which peruerted the truth of the Gospell among the Galathians by teaching circumcision and the righteousnesse of the Law to be necessarie to saluation . How expound you these words of the Apostle ? l he may ( say you ) be vnderstood to say , that he would not suffer persecution for commending the afflictions and shame of good Christians for Christs sake . You should say , THEY would not suffer persecution , vnlesse you put Paul into the number of false teachers , but that might be the scape of your Printer . Come to your owne ouersights . First then Christs personall sufferings are here quite excluded ; for Christ I trust shall haue an other title with you then the name of a good Christian among the many ; and so the crosse of Christ in this place by your exposition doth both exclude and include the proper sufferings of Christ. For afore you said , here Paul doth ioyntly together vnderstand by Christs crosse , the afflictions of the whole mysticall body of Christ both head and members . Secondly where euer read you in the Scriptures , that the Iewes raized persecutions against any , for commending the afflictions of the godly ? If it be a truth , name vs the place and the persons ; if it be a dreame of yours , keepe it to your selfe : the Scriptures can expound themselues without your ●…ansies . That the Iewes had a furious disdaine and hatred against the person of Christ , and specially against the shame and reproch of his crosse , and for his sake against all that preached or beleeued him to be the Messias so long before promised , and his death to be the Redemption of t●…e world , the Euangelistes and Apostles euery where in their writings giue full testimony . Paul himselfe first persecuting the Christians vnto death , and afterward as sharply pursued by the Iewes for the very same cause , best knew what offence the Iewes tooke at the infamous death of Christ on the crosse , and how egerly they were bent against all that durst professe the name of Christ ; and therefore could speake in this case out of his owne experience ; that not the commending of the afflictions of the godly , but the preaching of Christs death on the crosse to be the saluation of the world , was the point that so much irritated the Iewes to lay violent hands on the Christians . Thirdly did circumcision hinder the commending of the afflictions of the godly ? the Apostles and first spreaders of the Gospell , as also Paul himselfe were circumcised , and yet the chiefest fauourers and encouragers of the afflicted Christians , so that circumcision was no impediment to like and allow the afl ictions of the godly . But as Paul saw himselfe to be most odious to the Iewes , because they held opinion of him , that he m taught all men euery where against the people , the Law and the Temple ; ( and indeed he boldly professed that in Christ Iesus neither n circumcision auayled any thing nor vncircumcision , and that they were no longer vnder the Law , since Christ had redeemed both Iew and Gentile from the curse and bondage of the Law ) so he could not but discerne the drift of those false teachers , who to flatter the Iewes and to claw fauour with the enimies of Christs crosse taught circumcision and the righteousnesse of the law , to be necessary vnto saluation , as if the death of Christ without them could profit vs nothing . You doe therefore not expound , but peruert the words of Paul , which I tooke for my text ; when as he reprouing those false teachers , ( whom he before confuted ) for adding circumcision and the iustification of the law to the death of Christ , thereby to mitigate the malice of the Iewes conceaued against the crosse of Christ ; you turne the Apostles words from doctrine to manners , from preaching to not commending , from the death of Christ to the afflictions of Christians ; and so of the highest point of our Redemption , and Saluation by the crosse of Christ , you haue found out a cold kind of scant allowing the troubles of the Saints . But the Fathers ( which I brought ) ouerthrow not your sense , they rather iustifie it . ] Whether Augustine , Chrysostome , Ierome , and Bede , whom I cited for the sense of this place , do take the word Crosse in this very sentence for the personall suffe●…ings of Christ on the crosse , which was my assertion ; I referre it to the censure of the Reader vpon the sight of their sayings , which he may finde in the o conclusion of my Sermons . I must confesse mine eyes be not matches , if they speake not directly to that purpose . Howbeit , you haue a speciall gift to make a short returne of all the Fathers with a nihil dicit , when they speake against you . Indeed you are out of your element when you talke of Fathers , for you neither like their credits , nor allow their iudgements , as in processe we shall more fully shew . For the present , to satisfie those that be soberly minded , and to let all men see to your shame , that I tooke my text right , though you fondly seeke by your silly conceits to impeach it ; marke I pray thee , Christian Reader , whether both elder and later Diuines doe not concurre with me in that sense of Christes crosse , which I auouched to be in Pauls words . Christ was crucified vnder Pontius Pilate . p This ( sayth Augustine ) we beleeue , and we so beleeue it , that we reioyce in it . Be it farre from me ( sayth Paul ) to reioyce but in the crosse of Christ. q Happily some man ( sayth Athanasius ) beholding the Lord and Sauiour to be condemned of Pilate and crucified of the Iewes , will cast downe his head for shame . But if we learne the cause why the Lord suffered , wee shall cease to blush , and rather reioyce as Paul did in the Lords crosse . Ignatius in his Epistle to those at Tarsus where Paul was borne , sayth , mindfull of Paul ; r Holde it for most certaine , that the Lord Iesus was truely crucified , ( for Paul sayth , Be it farre from me to reioyce but in the crosse of our Lord Iesus ) and truly suffered and died . Cyril : s Be it farre from me to reioyce but in the crosse of the Lord Iesus . Paul sayth , he reioyceth in the death of Christ : he knew Christ therefore to be God , and to haue suffered for vs in the flesh . Theodoret thus expresseth Pauls meaning ; t Ego autem propter solam salutarem crucem me iacto & mihi placeo . I onely boast my selfe on that crosse ( of Christ ) which bringeth saluation , and therewith I content my selfe . Theophylact vpon the same words of Paul ; t Illi ( inquit ) circumcisionem hanc gloriae ducunt , à me vero procul sit caeterarum rerum iactantia . Licet in vna Christi cruce & morte admodum gloriars . They ( sayth Paul ) count circumcision a glorie , farre be it from me to boast in other things . It is lawfull for me thorowly to reioyce only in the crosse and d●…ath of Christ Iesus . Some will aske , How or why doest thou reioyce in the Lords crosse ? For that he was crucified for my sake , which a●… no bodie , and loued me so deerely , that he offered himselfe to death ( for me . ) Oecumenius ; x What is this reioycing ( in Christs crosse which Paul speaketh of ? ) That for vs who were vnworthy ( Christ ) would be crucified ; for that is the cause we haue to glorie . Haymo vpon the same place in the person of Paul sayth ; y I will not reioyce in the riches and dignities of this world , but in the crosse of Christ ; that is , I will reioyce in his passion which was celebrated on the crosse , whence is my redemption and saluation . Moe I might easily bring , but these for antiquitie may suffice . The grauest and exactest of the new writers agree with the Fathers . Bullinger : Whereas z Paul might haue vsed a simple kinde of affirmation , ONLY THE DEATH OF CHRIST is sufficient for me to saluation , he chose rather to expresse it by the way of detestation , and to say ; Farre be it from me to reioyce , but in the crosse of our Lord Iesus Christ. Where againe the second time , by the crosse he meaneth the death , sacrifice , and expiation of the Lord Christ and the whole worke of our redemption . Gualter in his 59. homilie vpon that Epistle sayth : Now a Paul opposeth himselfe to those false teachers declaring how he himselfe is affected , and vpon that occasion repeateth the Summe of his doctrine , touching the redemption and saluation of mankind ? , in these words ; Be it farre from me to reioyce , but in the crosse of our Lord Iesus Christ. He might haue sayd simply ; I reioyce only in Christ crucified , in whose crosse I know there is reposed for me life and saluation . But he vseth such a kind of speech as teacheth vs their insolencie was an abominable and capitall offence . Caluin , a man for his great paines in the Church of God worthy of great praise , where he steppeth not too much aside from the ancient Fathers , expounding these words of Paul , sayth : b To reioyce in Christs crosse , is as much as in Christ crucified , but that it expresseth more : for it signifieth that death of Christs which was full of reproch and shame , and was accursed of God. That death then which men abhorre , and whereof they are ashamed , in that death Paul sayth he reioyceth , because he hath perfect blessednesse therein . Piscator in his Scholies vpon Pauls Epistle to the Galathians , noting what crosse of Christ it was for which the false teachers would not suffer persecution , sayth ; c Ob crucem Christs , id est , ob doctrinam Euangelij de salute part a per solam Christi crucem ; they would not suffer persecution for the crosse of Christ , that is , for the doctrine of the Gospell teaching saluation to be purchased by the crosse of Christ only . There is not a new writer of any iudgement or diligence which ioyneth not with these ; and howsoeuer some of them withall auouch , that Paul meant to shew by this opposing himselfe to these false teachers , that hee shunned not persecution for the crosse of Christ as they did , but reioyced in the doctrine of the crosse by which the elect are saued , what affliction soeuer befell him therefore ; yet they deriue that part of Pauls meaning , not from the confused signification of Christs crosse , as you doe ; but either from the EFFICACIE thereof by which Paul was crucified to the world , and the world to him , in neglecting the flattery and enduring the fury of such as opposed themselues against Christ : or from the CONFORMITIE to it , that as he desired to reigne , so he was willing to suffer with Christ , and therefore reioyced as well in the fellowship as in the force and effects of Christes sufferings on the crosse : or lastly , from the CONTRARIETIE to the false teachers , that though they adulterated the true doctrine of Christes crosse , because they would decline persecution ; it was Paul●… ioy to teach sincerely the power of Christ crucified , whosoeuer pursued him for so doing . This sinceritie and duetie of the Apostle I am farre from denying , but the crosse of Christ I constantly referre to the doctrine of mans redemption and saluation by the crosse of Christ , that is , by his personall sufferings on the crosse , as all those old and new writers do , and not to the troubles and afflictions of the godly , to which if this Discourser dare ascribe the meane or merit of mans redemption or saluation , he falleth from puritie to poperie , and from the Christian faith to open heresie . Thou seest then , gentle Reader , how sure ground and iust reason I had to propose that sense of my text which I did ; as also how vntruely , vnwisely , and headily , this fellow ranne first to the challenging of my text , and still vpholdeth his humour with his priuate dreame of Christs crosse conteining ioyntly together all the afflictions of Christ and his members from the beginning of the world to the ending thereof ; and maketh the false teachers , as fearing persecution for the commending of his conceit , to ioyne circumcision to the doctrine of the Gospell , and so by altering and interlacing Pauls words after his owne fansie , hee hath hatched at last an exposition without head or heele , which no man vnderstandeth besides himselfe , and the Diuines of all ages both new and olde do contradict . But I committed another great ouersight in handling my text , which was to d take occasion from the text to speake of any thing , for you count them the faithfullest and wisest handlers of Scripture which conclude euen from their text firmly and first of all what soeuer they afterwards teach thereupon . ] Indeed I thinke your maner be to conclude all that you afterward say , euen from your text without the helpe of any other places of Scripture . You be so fast in your conceits , and so loose in your conclusions , that you can inferre any thing of euery thing . Euery word you speake , you tie to your text as firmly as flax to fire : but if you would take the paines once to proue that you say , and not only to say that which you should prooue , you would finde great difference betwixt the firmnesse of a fansie in which you be so resolute , and of an argument which for ought I yet see in your writings , you scant make not vnderstand . And where you quarrell with such handling of texts as is vsuall in these dayes , but no good nor commendable vse , your reading must be greater and iudgement better , before you take vpon you to controle the Preachers of England for mishandling their texts . Many hundreds there are of whom you may learne both how to diuide and how to pursue your theme ; your skill is not such , that you should professe your selfe a Method-master to this Realme . When I tooke occasion from my text to lay downe first the contents , then the effects of Christs crosse , as the Scriptures did deliuer them ; that is , what Christ suffered on his crosse for vs , and what he performed by his crosse to vs ; say good Sir out of your new found art , what fault you finde either with the matter or with the method . [ Christes crosse , you say , signifieth here no such thing , but the afflictions of Christ and his members . ] That is the vanitie of your errour ; that is not the trueth of my text . Christ crucified in his owne person for mans redemption , is the full purport of Christs crosse in my text ; as in my Sermons I shortly declared ; in my conclusion I more amplie proued ; and now I trust I haue therein fully satisfied the Reader . That standing good , I note what Christ suffered ; which I call the contents of his crosse ; and to what end he suffered , which are the effects of his crosse ; both these are aptly and fairely closed in my text , and by other places of Scripture iustly proued to be comprised in my text . This forsooth your mastership liketh not , but I must make syllogismes out of euery word conteined in my text , or els I make the Scriptures such an instrument as they ought not to be . Silly Sir you vnderstand not what you say : first learne , and after teach , lest you teach that you neuer learned . When it is sayd , e Giue vnto God the things which are Gods , can you out of these words without the aid of other Scriptures , firmely conclude what things are Gods , and how they must be giuen vnto him ; or must you proue that by other places of holy Scripture ? Euen so when I had shewed what was iustly inclosed within the words of my theme , I made direct & ful proofe thereof by other places of holy writ ; which I take to be a sound and sure way of well vsing the Scriptures , to that very purpose they should be applied , notwithstanding your palterie prouisoes , that no man must after speake any thing that can not firmely be concluded by the sole and single words of his text ; which is a rule fit for such a Rouer as you are , that neuer soundly proue any thing ; but not for him that will fully diuide and rightly deliuer , as well the sense as the sound of any sentence of holy Scripture which he taketh in hand to vnfold . To shew your selfe a firme and fine concluder vpon texts , you exemplifie your skill , and inferre that in three speciall points , I my selfe f by my very text ouerthrow my selfe , in the first entrance as all men may see : First , in that I expresly grant , the proper sufferings of Christes minde may rightly be in the contents of his crosse , contrary to my maine opinion , that Christs bodily sufferings ALONE were the full price of our redemption . Secondly , that Christs soule in a large sense may be sayd to be crucified , if I suppose my text to signifie the whole contents of Christs crosse , which I reproued in you with great contempt . Thirdly , in that I quite ouerthrow my second question : for if it be a detestable thing to reioyce but in the crosse of Christ , then Christes descent to hell after death must either be a part of the contents of his crosse , and so he must suffer among the diuels and damned spirits , or els he did vs no good there , if we may not reioyce in his descending thither . These iarres in my selfe , you say , I must reconcile , els men will thinke , I haue not handled my text indeed very rightly . ] These iarres good Sir , for so much as concerneth me , are soone reconciled . Your first obiection is a plaine falsitie , your second an open follie , your third a meere mockerie . The contents of Christs crosse I extended to those griefs , wrongs , and paines , which Christ suffered in his passage to his crosse , as namely his submission in the garden , his apprehension , accusation , illusion , flagellation , condemnation and such like , all which he felt before he was fastened to the tree ; and though indeed they were precedents to his crosse , yet because the griefe and smart of them continued and increased with his hanging on the tree , the Scripture doth not exclude them from the crosse of Christ , which often meaneth by that word , the whole course and maner of Christes death and passion , as well in comming to his crosse , as in hanging on his crosse . As for the proper sufferings of the minde , those be none of my words ; yet if you thereby meane care and feare , shame and sorrow , not repugnant to the condition and perfection of Christes person ; let them in Gods name come within the contents of Christes crosse as antecedents or consequents to the paines which he suffered . But if vnder the proper sufferings of the soule you conuey the suffering of hell paines , or the death of the soule from the immediate hand of God , which is your dreame ; keepe your errours for your owne accounts , my words haue no such matter nor meaning . How then g can my maine opinion be true that Christs bodily sufferings ALONE were the full price of our Redemption , which I would also ground on all the Fathers though very vntruely ? ] How can your obiections be waightie that speake neuer a true word ? By Christs bodily sufferings I no where exclude either the sense , consideration , or affection of the Soule , discerning the paines which , and the cause why the body suffered , as you falsely imagine ; I only except the death of the Soule and paines of hell in Christs sufferings ; and to barre that , I shew by many sufficient testimonies of the auncient Fathers , ( which you shall neuer ouerbeare for all your bragges , ) that Christ dyed for vs the death of the bodie onely , and not the death of the soule . In this case I vse the word ONLY , as hath beene often told you ; otherwise to exclude the vnion , operation , or passion of the soule from Christs sufferings , I neuer vse it . And where I so often and instantly vrge that Christs death , and blood-shedding are specified in the Scriptures as the full price of our Redemption , and true meanes of our reconciliation to God ; You foolishly by their fulnesse would turne out all the rest of Christs sufferings as superfluous ; but my words throughout my sermons are expresse to the contrarie . h The crosse , blood , and death of Christ are euery where mentioned in the Scriptures , as the very ground-worke , and pillars of our Redemption . And the things which are named in the Scriptures as they were the last , so are they the chiefest parts of Christs sufferings ; the rest being vnderstood as antecedent to them , and not eminent aboue them . So that by the death and blood of Christ I neither did nor doe exclude the rest of his sufferings before he came to his crosse ; only I make them Antecedent to that , not eminent aboue that which he suffered on the crosse . For as the end of euery thing presupposeth a beginning and a middle , and the highest staire doth orderly confirme there are lower greeces ; so the fulnesse of Christs obedience and our Redemption performed by his death and bloodshed on the crosse , doth not exclude the rest of his antecedent sufferings from the communion of his merits , or cause of our saluation , but onely noteth that his obedience , and patience on the crosse euen vnto death as it was the last , and the sharpest , so it was the chiefest and acceptablest part of the sacrifice which he offered for the sinnes of the world . Though then as you haue vsed the matter by adding PROPER ( to the ) sufferings of the mind , and ONLY to the sufferings of the body , you make some shew of repugnancie in my positions ; yet when your miscoloured and misconstrued patches are returned to their owner , my opinions stand sound in themselues and consonant ech to other , and haue that reference to my Text which I first expressed . But Christs soule in a i large sense may be said to be crucified if we suppose this text to signifie the whole contents of Christs crosse ; which I reprooue in you with ( such ) contempt . ] It is an Idle skill and dangerous trade in you and your assistants , when the necessarie parts of Christs satisfaction , and essentiall points of our Redemption come to be questioned ; for you to bring your inuentions , besides the Scriptures and without , if not against the faith , and then to vouch it may be said in a large sense ; that is by a metaphoricall , hyperbolicall , or metonymicall vnderstanding . In exhortations we permit many things to Diuines , which in positions of faith are vtterly vnlawfull . So long as the words of a perswader may receaue any true construction , be it proper or figuratiue , we beare with his vehement and suddaine affections ; but in determinations of doctrine , and conclusions of faith , all men require plaine and proper speech , that the truth may appeare and not be shadowed and obscured with darke and doubtfull riddles . If your hell paines in Christs soule and the death of Christs soule , be but phrases of speech first deuised by you , you should not so much striue for them being no where mentioned , nor applyed to Christ in the sacred Scriptures ; but if they be matters of faith , and sufferings requisite by Gods iustice for mans saluation , as you beare the world in hand ; why now when you see the falsitie and absurditie of them iustly reprooued , come you in with a large sense , a kind of speach , which in resolutions of faith is not tolerable ? I haue no doubt but figuratiuely the soule of man and the Sonne of God may be said to be crucisied euery day . For not only the k Lord of glory was once crucified by the Iewes ; but there are that l crucifie againe to themselues the Sonne of God , euen such as willingly fall from the truth . And that the desires and delights of the soule may and must be continually crucified , the word of God is euident . m They which are Christs , haue crucified the flesh with the affections and lusts ; not by fastning their bodies to the tree , but by n mortifying their earthly members , as inordinate affection , euill concupiscence , couetousnes , and such like which haue their seate principally in the soule . o The world is crucified to me , and I to the world , ( saith Paul ) when he meaneth that his hart despiseth for Christ all the baites and threats of the world . In a large and figuratiue sense therefore , Christs soule may be said to be dead and crucisied , and so may the diuell be said to be God , for the Scripture calleth him the p God of this world ; but I hope these may not goe for positions of faith , nor for Articles of Christian Religion , without beleeuing of which we can not be saued . From the word Crosse to crucified is an argument , you thinke à Coniugatis , as from words of the same force and inflection ; and therefore if Christs soule were partaker of the crosse , it was also crucified . ] From being fastened or nayled to the Crosse vnto crucified is indeede a good consequent in the proper signification of the word ; for so much doth Crucifigi import , whence Crucifixus commeth : but from the Patients , instruments , or the precedent or consequent circumstances of the Crosse , which yet are inclosed in the contents of the Crosse , to being crucified , is such an Argument as none but you would make . The disciples flying , Peter forswearing , Pilats wife dreaming , the Mari●…s sorrowing , the women of Ierusalem weeping , Simon of Cyrene bearing the Crosse , are all within the contents or precedent circumstances of Christs Crosse , and yet it were stra●…ge Logicke to say they were all dead and crucified . The swordes and staues that were brought to take him , the cordes that bound him , the whippes that were made to scourge him , the thornes that crowned him , the nayles that fastned him , the wood that bare him , the lots cast on his garments , the sponge that was filled with vineger to giue him drinke , the speare that pearced his side , are all within the contents of his Crosse : Shall we thence reason , and say they were also crucified ? only his bodie was fastned to the Crosse , in which respect the whole person is saide to haue bene crucified ; and the paines which he suffered before in his bodie & brought with him to the crosse , are properly contayned in his crucifixion , by reason they continued in his bodie when it was nayled to the Crosse. The rest of the wrongs & paines which he suffered , are figuratiuely comprised in the name of Christs Crosse , because they were antecedents to his Crosse , or els the name of Crosse is largely taken for all maner of affliction , which befell him after his last Supper , when once he yeelded himselfe to be prepared as a sacrifice for the Crosse. But what is this to the death of Christs soule , or how doth it any way prooue that in soule he must suffer the paines of hell before he could redeeme vs ? At least yet ; I quite ouerthrow my second question , that Christ after this went downe into Hell. For either Christ got vs no purchase in hell , for which we should reioyce ; or else I must extend the crosse of Christ , and his bitter sufferings , euen vnto his being in hell , among the deuils and damned spirits , before we may reioyce therein ] A conclusion fit for such a Clerke as you are , that can neither distinguish things different from things pertinent to the crosse of Christ , nor see the coherence betwixt the cause and effects of Christs sufferings . In that I obserued , the Apostle made it a thing detestable to reioyce in any thing els but in the crosse of Christ ; I followed therein , Chrysostome , O●…cumenius , Theophylact , Bullinger , Gualter and others , whose litle fingers I take had more learning and iudgement then your whole head ; neither do I see what you bring against it , but the opening of your owne follie . For first there be things coherent to the crosse of Christ , and things different from it . Hee that reioyceth in the crosse of Christ , doth also reioyce in euery thing that is necessarily by Gods power and ordinance adioyned vnto it . For no man can reioyce in the cause , but he must likewise reioyce in the effects ; and where the Antecedent is expressed , the consequent is therewithall intended . Now the crosse of Christ in it selfe without the effects , was and is most odious and scandalous to men , as appeareth by the Iewes and Gentiles ignorant thereof , and offended therewith . So that when the godly professe they reioyce in the crosse of Christ , they meane in the loue of Christ , who willinglie endured the paine and shame of the crosse , to purchase them euerlasting blisse , and therewith procured and established all the meanes and parts of their Redemption , iustification , and sanctification in this li●…e , and saluation in the life to come : and , but in respect of Christs loue submitting himselfe to the crosse , and of those effects merited and obtained by the crosse of Christ , they take no pleasure , much lesse ioy in his griefes and torments , as the wicked did that put him to death . Wherefore it was an easie thing for euery childe to see , that when the Apostle reioyced in the death of Christ suffered for vs and for our saluation , he also reioyced in the consequents of Christs death , as his Resurrection , ascension , sitting at the right hand of God , and promised returne to Iudgement , by which as by certaine degrees and steps , our iustification , mortification , sanctification , and saluation , are assured and performed . Now a consequent to Christs death , if not a part or preamble to his Resurrection from the dead , is the destruction of the diuell , and of hell , which is the chiefe place of Satans power as I thinke , and as the Church of Christ before me hath thought , notwithstanding all that you haue said , or can say to the contrarie . Thus standeth my Text neither forced , nor misapplied , as by your ioynt mysticall imagination of a new crosse you supposed , but rightly both conceiued and referred to the painfull sufferings and powerfull effects of Christ on the crosse ; in which the Apostle so reioyced , that he detested all things different from it , or derogatorie to it : and the iarres which so much offended your eares , were but your owne iests and * iefallies not truely reporting , but grosly mistaking the sense and sequels of my positions . q Proceeding forward , I still shew a badde minde towards you , seeking foorthwith euen in the entrance to draw you without cause into hatred for disdaining the Fathers . What then is your contempt and disdaine of the Fathers , which I so often report in sundry places , and as odiously as is possible ? Surely you beleeue I can not tell , happily it is because you follow not their authorities in some opinions of religion , nor in diuers expositions of Scripture . ] What need you seeke so busily for that which I so plainly haue exemplified vnto you ? you affourd the Fathers when pleaseth you , neither true knowledge of the first principles of their faith , nor the right vnderstanding of words familiar in their natiue tongue , nor so much as reasonable or likely expositions of the Scriptures , but fond and absurd as you terme them ; and yet you aske What is your insolent dealing against the Fathers ? With one consent they teach that for our redemption Christ died the death of the body only , and by no meanes the death of the soule : You teach that Christ must die the death of the soule before he could redeeme vs , and that his bodily sufferings r properly did not make to our redemption . And though Austen aske , s Who dare auouch that Christ died in soule , or in his humane spirit ? you not only dare and doe it , but you make it the maine ground of our redemption : wherein you condemne him and the rest of the ancient and learned Fathers as ignorant of the very way and meane of our redemption . So likewise , that Christ receiued vpon him the punishment , but not the guilt of our sinne ; that the second death in the Scriptures is the eternall punishment of bodie and soule ; and that the death of the bodie was inflicted on Adam and all his posteritie as a punishment of sinne ; in these and many such , which are deliuered as sound conclusions of Christian religion , you oppose your selfe against S. Austen and the rest , and reiect their iudgements as false and erroneous . And for the sense and signification of words vsed in the Scriptures , you lustily controle them in their natiue speech , and leaue them not so much as the true vnderstanding of the Greeke or Latine tongue . This t I affirme , say you , it is only the Fathers abusiue speaking and altering the vsuall and ancient sense of Hades that bredde this error of Christs descending into hell : their vnapt and perillous translating into Latine Inferi . u And note heere first , it is a thing too rife with the Fathers , yea with some of the ancientest of them , to alter and change the authentike vse of words ; whereby consequently it is easie for errours and grosse mistakings to creepe in . ] This challenge of yours against the credits and consciences of so many learned and worthy Fathers as haue vsed the word hades to signifie the place of hell , how insolent it is , I leaue to the wise Reader to iudge , when he shall see that indeed they concurre with the writers of the new Testament , and with the ancient and vulgar vnderstanding of their owne tongue . How you entertaine their expositions of the Scripture , your owne words doe witnesse , when you replie to interpretations alledged out of them ; x this sense is most absurd ; y this is no lesse absurd than the former , there is no reason , nor likelihood for it . z This is more fond and absurd than the other . This is the reuerence and louing regard you beare towards their opinions and iudgements for the manifolde graces of God that were otherwise in them ; and this you thinke is no contempt , nor disdaine of the Fathers . I call the Fathers iudgements many times AVTHORITIES , that a the world might conceiue their words to be warrants vnto vs , and good authorities to rest on in matters of Religion . If I had not this drift in my minde , why giue I them such a title , which to you seemeth somewhat insolent indeed . What difference there is betwixt the authoritie of God and man in matters of religion , I need not to learne , nor you to teach ; there is no such thing in question betwixt vs : S. Austen hath long since in b sundrie places of his works , humbly , truely , and fully confessed and professed the eminence of the Canonicall Scriptures aboue and against all the writings of others , whosoeuer they be : with him I wholly ioyne in iudgement . This therefore is an idle shift of yours , to guesse what drifts I haue in my minde , and that I goe about to impaire the soueraigntie and certaintie of the Scriptures , by giuing such a title to the expositions and opinions of the Fathers , as to call them Authorities . As though the best learned Diuines both new and olde , did not vse the same word in the same sense and case that I do . Peruse the labours of that learned Father , Bishop Iewel , and see how often in his Replie to Harding , and his Defence of the Apologie , he calleth the testimonies of the ancient Fathers and Councels Authorities . We c rest ( sayth he ) vpon the Scriptures of God , vpon the Authoritie of the ancient Doctours and Councels . And againe , to d reckon vp the authorities of ANTIQVITIE it would be infinite . The halfe communion by the authoritie of Gelasuis may well be called open sacriledge . In the conclusion of the same booke , e I grant you haue alledged authorities sundrie and many such as I knew long before . Verely I neuer denied but you were able to bring vs the names and shadowes of m●…ny Fathers . You haue defended the open abomination of your stewes by the name and AVTHORITIE of S. Augustine . You haue sought vp a companie of new petite Doctors Authors void of Authoritie , full of vanities . In the conclusion of his defence of the Apologie , f my Authorities of Doctors and Councels as you haue vsed them , are few enough . What meant you in fauour of open Stewes to shew vs the name and AVTHORITIE of S. Augustine ? Peter Martyr against Smithes bookes of the singlenesse of Priests , sayeth . g In iudging of things obscure , we must haue two waies or meanes to direct vs ; one i●…ward which is the Spirit , the other outward which is the word of God. Tum si ad haec patrum etiam authoritas accesserit , valebit plurimum ; to these if the authoritie of Fathers be ioyned , it is of great force . So Chemnitius in his examination of the Tridentine Councell . h Quod de patrum authoritate sentimus , etiam ab ipsis Patribus didicimus . That which we hold touching the authoritie of the Fathers , we learned of the Fathers themselues . Where also he teacheth you this Rule worth the noting for your new found Redemption and the rest of your nouelties . i Sentimus etiam nullum dogma in ecclesia no●…m , & cum t●…ta antiquitate pugnans recipiendum . We also confesse that no point of Doctrine which is new to the Church , and repugnant to all antiquitie , is to be receiued . If the Fathers themselues will better please you , I want not their example for the vse of that word which so much offendeth you . Ierome in his Epistle to Damasus in very earnest manner maketh this petition , k Vt ●…ihi epistolis tuis siue tacendarum , siue dicendarū hypostase●…n detur authoritas ; That AVTHORITIF may be giuen me , saith he , by your letters to vse or refuse the word hypostases . Vincentius in his book against heresies mooueth this question . l Here some perchaunce will aske , where as the Canon of the Scripture is perfect , and abundantly sufficient in it selfe for all things , quid opus est vt ei ecclesiasticae intelligentiae iungatur authoritas ; what neede is there that the authoritie of the ecclesiasticall interpretation should be ioyned with it ? The effect of his answere ( which is good for you to obserue , that claime such libertie for your selfe to expound the Scriptures at your pleasure ) is this , least euery man should wrest the Scriptures to his fansie , and sucke thence not the truth , but the patronage of his error . Saint Augustine that is euery where carefull to yeeld the Scriptures their due reuerence , yet giueth the word Authoritie , to the decrees of Councels and writings of godly Fathers before his time . Speaking of generall Councels he saith , m Quorum est in ecclesia saluberrima authoritas , Whose authoritie is most wholsome in the Church . And alleaging the testimonies of Irenaeus , Cyprian , Hilarius , Ambrose , Gregorie , Chrysostome , Basil , and others against Iulian the Pelagian he concludeth ; n Hoc probauimus Catholicorum authoritate sanctorum ; this haue we prooued by the authoritie of Godly Catholike men ; vt vestra fragilis & quasi argutula nouitas sola authoritate conteratur illorum ; that your weake and sleigh noueltie might be ouerwhelmed with their onely authoritie . For your contumacie is first to be repressed by their authoritie . o With these testimonies and so great authoritie of holy men , thou must either by Gods mercy be healed , or else thou must accuse the egregious and holy Doctors of the Catholike truth ; against which miserable madnes I must so answere , that their faith may be defended against thee , euen as the Gospell it selfe is defended against the wicked and professed enimies of Christ. If then this word seeme insolent to you which is so frequent with the best Diuines of former and latter times , let your Reader iudge whether it be ignorance or insolence in you to stumble at so plaine a word , as if the religious and auncient Fathers , and lights of Christs Church were not worthy with you to be counted learned Authors , nor their testimonies to be named Authorities fit to guide and lead others to the knowledge of the truth . p I trust no aduised Christian will challenge more authoritie to the Fathers then was giuen , ( by those of Beraea ) to the Apostle , nor deny indeede to any priuate man , much lesse to a Minister to iudge and discerne in themselues not onely the words of men , but euen of the sense and meaning of the Scripture by the Scripture it selfe , which thing the Beraeans did , and are commended by the holy Ghost for it . ] I trust you claime no power to iudge of the Scriptures ; you may discerne the truth there written , but with necessitie to beleeue , not with libertie to iudge . And if by your freedome you fasten on falsehood , it is no excuse for you , but a condemnation vnto you . Saint Austen speaking of the bookes of the Prophets and Apostles saith , q quos omnino indicare non audeamus , which we may not dare at all to iudge . And where you say the Ber●…ans are commended by the holy Ghost for not beleeuing that Paul spake touching Religion , till they had examined by the Scriptures and seene whether the truth were so as he vttered ; You speake not one●…y vnwisely and vntruely , but if you would haue Christians to follow that course , you shew intolerable pride against the word of God : for the Beraeans were commended ( when as yet they neither beleeued in Christ , nor acknowledged Pauls Apostleship ) for their readinesse to heare , and care to search whether Paul spake trueth or no. This if you now assume to your selfe ouer Pauls words or writings , you incurre the crime of flat impietie . Pauls words to vs that beleeue , without further search or other credit , are of equall authoritie with the rest of the Scriptures ; and not to beleeue him , till we examine and see the trueth of his doctrine , is meere infidelitie . r Behold , I paul say vnto you , must suffice all Christians , and if s an Angel from heauen preach otherwise than he preached , we must hold him accursed . For our comfort that beleeue , and to perswade them which as yet beleeue not , we may search and see the consent betwixt the Prophets and Apostles ; yea the sonne of God sent men to the writings of Moses and the Prophets , not as wanting soueraigntie and sufficiencie in himselfe aboue all Prophets , but leading them that knew him not , to consider better of those Scriptures which they knew . It is as true of Pauls writings , as of the rest of the Apostles and Prophets , which S. Augustine affirmeth ; t De quorum scriptis , quòd omni errore careant , dubitare nefarium est . Of whose writings to doubt whether they be free from all error , is plaine wickednesse . u Neuerthelesse I well perceiue that all this great shew of cleauing to the Fathers iudgements is but coloured in you . For in other points againe we see when they speake not to yoúr liking , the case is altered . x I see in this booke where you forsake the ancient and learned Fathers , that is , as you speake in my case , you con●…mne & despise them . The more vniust then and iniurious was your slander , that I went about by the vse of one word , which olde and new Diuines vsed in like sort before me , to make the Fathers of equall authoritie with the Scriptures : since now you can both obserue and obiect , that euen in this booke which you impugne , I say and do the contrarie . And though I be farre from repenting or misliking any thing that I sayd touching the prerogatiue of the sacred Scriptures and their irrefragable authoritie against all the words and wits of men ; yet can I not chuse but note your negligence , that marke neither what , nor of whom I speake . Had I brought Fathers in matters of faith against or without the Scriptures , you had some colour to choake me with mine owne words ; but taking care as I did , that in cases of faith the Scriptures should be plaine and perspicuous for my purpose before I cited them ; and the testimonies of the Fathers euident and concurrent with the Scriptures ; how doe I crosse any of those places which you quote out of my writings touching the authoritie and sufficiencie of the Scriptures in points of faith ? or what agreement hath your dissenting from the Scriptures and Fathers in the chiefest keyes of Christian religion , with my leauing them in some expositions and positions not pertinent to the faith nor generally receiued of them all ? It is vanitie enough to dreame of contradictions where none are ; and as great infirmitie not to see that which lieth before your eyes : but to pronounce , that you know how y wauering and slipperie I am for the most part therein , when you neither consider nor conceiue what I say , that is more than childish temeritie . As I sayd , so I say againe ; In Gods causes Gods booke must teach vs what to beleeue , and what to professe ; and therefore what I reade in the word of God , that I beleeue ; what I reade not , that I doe not beleeue . Yea , I adde thereto S. Basils conclusion : z If all that is not of faith , be sinne , as the Apostle sayth ; and faith commeth by hearing , and hearing by the word of God ; all that is without the Scripture inspired from God , as not being of faith , is sinne . This confession I constantly holde , and as in the first booke which you quote , I directly and expresly defend , that no point of faith should be beleeued without Scripture , so in my Sermons I no where varie from it , how slipperie soeuer your tongue be to tell a tale in stead of a trueth . I doe a reiect Austens opinion in three speciall points , and diuers Fathers in two other cases , and some of those things I affirme against all the Fathers , and almost against all the Church ; and yet I bitterly reproue you for vsing the like libertie . Doe I any where reiect S. Augustine or all the Fathers in any point of doctrine necessarie to our saluation , as you do in the chiefest grounds of our redemption ? And when I let the Reader vnderstand , that the reasons which some Fathers bring to fortifie their priuate opinions , are not sufficient for to force consent to be giuen vnto them , doe I call them fond absurd without reason or likelihood , and paradoxes in nature , as you do ? These two things I iustly reproue in you , which I my selfe doe not fall into for all your fitning . In the maine principles of Christian religion and our redemption , you make the best learned Fathers ignorant of their Creed and Catechisme ; and when their expositions of the Scripture crosse your imaginations , you Reuell against their Iudgements as void of sense and reason . This do●… I not ; In the rule of faith I renounce not their maine consent nor vndoubted maximes , least I conclude them or my selfe to erre in faith : In other questions of les●…e importance wherein they differ sometimes from ech other , sometimes euen from themselues , I let the Reader see their reasons , and leaue him free to follow what he liketh , or to suspend his iudgement , if he find cause therefore . This libertie I neuer take from you , nor mislike it in you ; but when you pronounce all to be absurd , fond , and foolish , that yeeld not to your fansie : wherein you doe not onely proudly aduance your owne dreames as necessary Doctrines , but reprochfully preiudice the freedome of others . This difference is not my deuise : the b auncient consent of Godly Fathers ( saith Vincentius ) is with great care to be searched and followed of vs , not in all the questions of the Diuine Law , but onely or chiefly in the Rule of Faith. Whether therefore the bodies of such as arose and came out of their graues after Christs resurrection returned againe to corruption , or still kept the honor of immortalitie , which was bestowed on them ; as also when Christ said to the theefe on the Crosse , this day shalt thou be with me in Paradise , whether Christ ment the presence of his humane soule or of his Diuine glory should be that day in Paradise , and so whether the soules of the faithfull d●…parting this life , goe straight to heauen , or stay in a place appointed them of God till the day of iudgement : and likewise whether Abrahams bosome were a receptacle for soules within the earth , and neere to hell ; or far aboue the earth : and lastly whether the loosing of Adam from hell , by Christs descent thither , which the whole Church almost seemed to hold by tradition , freed onely the person of Adam from the place of hell ; or both him and his posteritie from all feare and danger of hell : These be things that may be liked , disliked , or suspended without any manifest breach of faith , and wherein Saint Austen probablely disputeth , but determineth nothing for certaintie to be beleeued ; alwaies tempering his words in these cases with c Ego quidem non video , explicent qui possunt , nondum intelligo , nulla causa occurrit , nondum mu●… . I see not how , let them declare it that can , as yet I vnderstand it not , I conceaue presently no cause , as yet I find it not cleere . If I then laboured with respectiue words , and other places of the same Fathers , to shew wherein they doubted , or dissented ; who but a light head and slipper tongue would call this contemning or despising of the Fathers ? But you will proceede to the speciall examples wherein I charge you with despising the Fathers ; and I will not be long after you . First d where you say out of certaine Fathers , that Christ in his dying gaue vp his spirit miraculously , no violence of death wresting it from him , as it doth ours , but when he saw his time , he euen at an instant laid it downe of himselfe ; Contrarie to this I alleaged the Scripture , HE VVAS LIKE VS IN ALL THINGS , sinne onely excepted . To answere this you reply , was he like vs in his birth ? Can we lie in the graue without corruption as he lay ? Or raise our selues from death as he did ? Which poore answere I wonder to see comming from you . As well you might shew farder , he was not like vs in that he walked on the water , nor in that he fasted fortie d●…s , nor in that he knew the secrets of mens harts , nor in that he turned water into wine , and with a word healed all diseases . These things done by his manhood , yet were they the proper effects of his Godhead : they were no naturall but spirituall things . ] You may wonder at what you will , and though your proofes and replies be not worth the paper you wast , yet you so powder them with figures and fansies , that you thinke them very pretious . Where I obserued out of Augustine , Ierome , and Bernard , that the manner of Christs death was not like ours , ( though his death were the same that ours is , I meane the separation of the soule from the body , ) by reason he had perfect sense and strong speech euen to the very instant that of his owne accord ( when he saw his time ) he breathed out his soule ; whereas both speech , and sense doe faile in vs before we die , and our soules are taken from vs , we can not breath them out when we will ; to impeach this obseruation you cast out first reprochfull words , and then vntidy proofes , such as your store could best affourd . e Here a fine fable is offered vs , say you , a Paradoxe in nature , and contrary to the Scripture which saith , HE VVAS LIKE VS IN ALL THINGS sinne onely excepted . This scornefull speech and bare pretence of Scripture misapplied to your peeuish conceite , is all the answere you vouchsafe to those auncient and reuerend Fathers , I meane Saint Austen , and Saint Ierome . To repell this pride of yours , and to make you perceaue the misconstering of the Scriptures , I shortly replyed ; Was Christ like vs in his birth ? in his graue or in his resurrection ? If he were vnlike vs in these , and yet those words must stand true , then might he also be vnlike vs in his death , and no proofe out of those words could be made to the contrarie . At this poore answere you wonder ; but you and your adherents lay your wits together , as you haue done your heads , you shal neuer refell this answere , as poore as it is , without confessing the weaknesse of your owne proofe . For if you restraine the text ( which you brought ) to naturall humane properties , and infirmities , as now you doe , then most apparantly his birth and his graue must in all things be like to ours , for they are in vs naturall humane properties or infirmities . To be borne of a Virgin , not to rotte in graue and to rise from the dead , f Those Diuine effects ( you say ) are iustly beleeued to haue beene in Christ because of the expresse Scripture that witnesseth the same . ] But then the text which you vrged , he was like vs in all things , must haue an other meaning then you made shew of . And so it well may , for euen in his birth , in his graue , and in his resurrection , he was like to vs though not in euery circumstance thereof . His body was made of the seede and substance of his mother as ours is , though she a Virgin , and we were begotten by our Fathers . It also lay senselesse and dead in the graue as ours doth , though it could not returne to dust as ours shall . He rose from the dead to a celestiall and immortall life ; and so shall we , but not when we will , nor of our owne power , as he did : So that he was like vs in all things ▪ that is in euery part of our nature , and in euery kind of humane infirmities , but not like vs in euery action , circumstance or consequent of all humane properties and infirmities . For so we should depriue him of that fulnesse of wisdome , grace and power , wherewith his humane soule was indued farre vnlike to ours not only if we respect naturall properties , and infirmities in vs , which are vtterly voide of these gifts ; but if we compare our measure of knowledge , grace , and strength with the abundance of his spirit . Then might he be like vs euen in death also which parted his soule from his body , as it doth ours ; though he were vnlike vs in power to dye when he would , which we can not , and retained full force of sense and speech to the very moment of giuing vp his Ghost , which we doe not . Againe the words following in the Text He was like vs in all things , SINNE EXCEPTED , are a sufficient exemption of Christ from our manner of death , as well as from our kind of birth , and rotting in the graue . For we are borne in sinne , which he might not be , & therefore was to be borne of a Virgin to auoid all concupiscence , as well of a Father as in his Mother , without whom he could not be made our flesh . So rotte we in the graue by reason of sinne dwelling in our bodies ; which must be changed into dust , whence we were taken , in reward of our first fathers sinne , from whose loynes we come with like infection of sinne . This Christs body might by no possibilitie admit , though you in the margin of your booke make a false note to the contrarie . First , for that no part of his person might vtterly be dissolued or corrupted after it was once vnited to his Godhead , but must remaine for euer inseparable from his Diuine nature , and so incorruptible : because God was vnited not to dust or ashes , but to humane flesh which so must still continue . Secondly , for that all Christs sufferings for sinne must haue in them exact and perfect obedience , and so precisely sense and will in euery passion , to submit himselfe to the hand of God : which in death he might doe and did ; but in rotting i●… the graue where sense and will wanted he could not doe . Lastly , the Apostle extendeth Christs obedience in suffering , no farder then to the death of the Crosse ; after which could follow no fatder humiliation , and so no corruption to dust ; but a sure confirmation of his death by lying three daies in the graue , and a plaine pledge of his resurrection , because he could not see corruption . The same words exempt Christ from our manner of death . For where death entred not but by sinne , and the soule of ech man to this day , by a naturall instinct sheweth her secret abhorring of death and open strugling with death before she depart her body , from which she doth not yeeld but by force of death taking from her first speech and sense , and so by degrees the whole possession of hir bodie ; violently thrusting hir out of her seate ; Neither this violence of death , nor this resistance of the soule may be admitted , or were perceaued in the person of Christ. He might suffer nothing but willingly ; because the misliking of the hart is disobedience though the fact be endured . Wherefore if we meane with the Apostle to confesse Christ to haue beene obedient to his death , we must leaue in him both sense and will to obey euen to the last gasp , and also power to breath out his soule into his Fathers hand , when the time was come appointed by God for him to depart this life . Againe , what force created could wrest his soule from him being God , and man , but at his liking ? His owne words are , none taketh my soule from me , but I lay it downe of my selfe . Whereon Chrysostome rightly groundeth this consequent . g Si nemo , vtique nec mors . If none then surely neither death . But you would see h expresse words in the Text that Christ died , as I say , not naturally , but miraculously , and then you will beleeue it . ] Would you haue so plaine words in the text , that you can not , or that you should not quarrell with ? If you delude , as your maner is , the plaine words of the Scripture with kinds of speeches and large senses , I see no words that can hold you , but you may defend after your fashion any kind of fansie or heresie , with Synecdoches , Allegories , and Hyperboles . And though the iudgement of so great and godly fathers ioyning with the very words of the Scripture , carie with it sufficient weight to a sober and religious Reader ; yet for your pleasure , that you may see your follie , I am content to cast about againe . What is ponere animam in the Scripture , Sir , I pray ? is it willingly or vnwillingly to lay downe a mans soule or life ? You know Peters words to his Master , i Animam meam pro te ponam . I will lay downe my life for thy sake . And S. Iohns , k Nos debemus profratribus animas ponere . We ought to lay downe our liues for our brethren . And Christes , l Propter hoc Pater me diligit , quoniam ego pono animam meam , vt iterum sumam eam . Therefore the Father loueth me , because I lay downe my soule to take it againe . In all these places ponere animam must needs be to lay downe life or soule willingly ; except you be so wise as to thinke that Peter in loue telleth his Master he was vnwilling to die for him ; and S. Iohn forwarneth vs , we must not be willing to die for our brethren ; yea , and that the Father loued the Sonne because hee was vnwilling to die for his sheepe , which were Diuinitie fit for such a Doctor as you are . Then tollere animam is for another to take our ( life or ) soule fromvs , whether we be willing or vnwilling it should be done , as appeareth by Eliahs prayer vnto God , in saying m take away my soule , when he desired to die . Resort now to the words of our Sauiour , where he sayd , n None taketh ( my soule ) from me , but I lay it downe of my selfe , and see whether they inferre a peculiar maner of dying , not common to others . Had he meant to say no more , but I die willingly , as you imagine he intended ; pono animam , I lay downe my soule , had been words enow to expresse that meaning : but he maketh an addition , which must needs haue some force ; and not be an idle repetition of the same thing ; and likewise an opposition , the contrarie whereof must be found in his death . For where other mens soules are taken from them , though they be neuer so willing to die , as appeareth by the witnesse of Scripture , I lay it downe OF MY SELFE , sayth our Sauiour ; that is , not onely of mine owne accord , but by mine owne power . To shew that so he doth , he sayth , None taketh ( my soule ) from me , ( which they do from others ) I lay it downe of my selfe . And lest any man should doubt as you doe , whether ●…e spake of his willingnesse to die , which is common to others ; or of his power , which was proper to himselfe ; in full , expresse , and direct words , to stoppe such cauilling mouthes as yours is , hee addeth as a proofe of his speech , o I haue power to lay it downe ( he meaneth of himselfe , as the former words conuince ) and haue power to take it againe : this commandement haue I receiued of my Father . That he was willing to lay down his soule I do not denie , the word pono ( I lay it down ) proueth so much ; but he professeth that hee had receiued power and commandement from his Father to lay it downe of himselfe , and to take it againe of himselfe . This commaundement was peculiar to his person ; no man liuing euer had or shall haue the like ; & this power to lay downe his soule of himselfe was as MIRACVLOVS , as his power to raise himselfe from the dead , since they are both compared and ioyned together . These things did those ancient and learned Fathers see , when they made their collections : and so plaine and perspicuous are they euen in the Text it selfe , that none of meane capacitie or any modestie can mistake , or will outface them . As for p Chrysostom whom you cite hereupon , he hath nothing for this point . ] He that hath once hardned his hart and mouth against the truth , will neuer stay nor sticke at any thing . When you would needs out of those words , He was like vs in all things inferre , therefore Christ must be like vs in the manner of his death ; I let you see that Chrysostom auoucheth the contrary . The death of Christ , and his rising from the dead , q both these ( saith Chrysostom ) were strong , and besides the common ( that is , the naturall ) course of men . And expounding Christs words I haue power to lay downe my soule , that is . ( saith Chrysostom ) r I alone haue this power , which you haue not . In this power which he had and we haue not , I trust he was vnlike vs ; and so Chrysostom directly refelleth your vnskilfull application of the Scripture that Christ was like vs in all things , euen in the manner of his death . But s If it were new and not ordinarie that Christ should haue power to lay downe his life , yet why may not his manhood dye naturally notwithstanding ? ] Forsooth because he vsed that power at the time of his death , as he himselfe witnesseth , which no man euer did , or can doe . As he had power which was aboue nature to lay downe his life when he himselfe would ; so his owne mouth testifieth that none tooke his soule from him , but he layed it downe of himselfe , that is , of his owne accord and power , when he saw his time . And so Chrysostom telleth you ; t Ita mori vires humanas excedit ; So to dye ( as Christ did ) passeth the power ( or nature ) of man and , solus erat vitam ponendi dominus , Christ alone was the ( Ruler or ) master of laying downe his life . Howbeit in your mocking vaine you goe on , and say , that I will conclude this better . You must remember what God himselfe saith ; O foole this night they shall fetch away thy soule from thee . Whereto you adde . I remember it well , what then ? ergo , Christ saying none taketh my life from me , ment he would dye miraculously , and not by the fayling of nature in him ? If this be the reason , verely I graunt it is marueylous subtill and past my reach . If you ouer-reach no more then this reason doth , you will come short of all your new conceits . If your memory be not too much moistened , you may call to mind that this place was brought to prooue , Christ was vnlike vs in the laying downe of this soule ; and if I be not as grosse as you are gamesome , it proueth it very directly . God by those words expresseth the rich man should that night die , and thereby teacheth vs that when we dye , our soules are taken from vs. So that it is not in our power to keepe our soules in our bodies as long as we will , nor to leaue them when we list : but when God sendeth , will we , nill we , they are taken from vs. This Christ denieth to be verified in him ; none tooke his soule from him , but he laid is downe of himselfe , which we cannot doe . Hence if it please you to frame but this reason which is in open sight : All mens soules are taken from them when they dye : Christs soule was not taken from him when he dyed : ergo , Christ dyed not in the same manner that we doe ; and so was vnlike vs in his death , by the manifest wordes of the Scripture ; you shall see a plaine truth , not past your reach , though repugnant to your purpose . But I should proue Christ died u miraculously not naturally . That at last after long and sore anguish of mind , & bodily torments his natural strength failed him , & therfore he bowed his head and gaue vp the ghost ; what miracle is there in this ? ] Men may well maruaile at your folly , who turne & wind euery way rather then you will acknowledge that which the Scriptures expresly witnesse was in Christ aboue mans nature , which they that saw it marueiled at , & which the best Diuines of all ages haue confessed to be miraculous in the death of Christ : To haue perfect sense , speach , and mo●…on at the very instant of giuing vp the ghost is a thing not possible to our nature . Our speach and sense & lunta●… motion doe first euidently faile before our soules depart from our bodies : But Christ had all three by the full report of the Euangelists , euen to the very act of breathing out of his soule . Saint Iohn writeth that x Iesus knowing all things were fulfilled said , I thirst : and when he had tasted the vineger he said , it is finished : and inclining his head gaue vp the ghost . Hee noteth in Christ exact memorie of all things written in the Scripture touching him , Plaine speach , and voluntarie motion in laying downe his head at the very moment that he yeelded vp the ghost . S. Luke witnesseth that y crying with a lowde voyce ( Christ said . ) Father into thine hands I will commend ( or lay down ) my Spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And speaking these words hee breathed out his soule . The lowdnesse of his voyce , and effect of his prayer professing hee would now die , and at the same instant performing it by giuing vp his spirit , conclude that neither sense , memorie , speach , nor prayer failed him to the last breath , as they doe vs when wee draw towards death ; and therefore the maner of his death to bee farre distant from ours . z Anone after ( you say ) he might die , and in the meane while both sense and speach faile him before he died . ] Your libertie to iudge of the sense of the Scripture doeth lead you , and hold you to this errour . You imagine what please you of the words of the Euangelists , and auerting them from their true coherence by interposing your fansies , you maintaine it as your right to iudge of the meaning of the holy Ghost . But consult your conscience , that you ●…st not with the truth ; and compare the Euangelists words and purpose together , and you shall soone see the course , and force of them . To what end doe the Euangelists so carefully note in Christ these circumstances , not vsuall with vs , no●… possible for vs at the departure of our soules , but onely to shew the trueth of his owne words , that none tooke his soule from him , but hee laied it downe of himselfe , which he had power to doe and accordingly did ? and therefore they describe him remembring all things , calling euen for drinke because hee was exceeding drie through paine , warning the people standing about him , with a lowde prayer , that he would ( now ) lay downe his soule into his Fathers hands . And so bowing his head of his owne accord he forthwith breathed out his soule . Anone after , say you , but nature first decaying in him ; Presently say I , when there was in him no decay of nature , nor any want of memorie , sense , or speach . In vaine else were all those things , both performed by our Sauiour , and testified by the Euangelists , if this were not the scope thereof , that Christ with actuall and perfect obedience , deuotion , and submission to the will of God , and therefore also with full and perfect memorie , sense , and speach , did aboue the strength and vse of men , willingly and powerfully with one breath render his soule into the hands of his Father ; who had decreed hee should die , but gaue him leaue and power to lay downe his soule of his owne accord when hee would , without constraint or stroke of death wresting or taking his soule from him . And that the maner of Christs death was miraculous euen in his owne Person , and draue the standers by to confesse hee was more then a man , that so could die ; if you could but open your partial eares , you should heare the Euangelists cofirme , though you very coursely intreate S. Ierom as bending himselfe therein against the plaine text , where indeed he rightly pursueth the words of the holy Ghost , and you would saucily controle one text by an other , and not seeke to reconcile them together . Saint Markes words are these . And a Iesus crying with a lowde voyce , gaue vp the ghost , and the Centurion that stoode ouerright him , seeing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that crying in such sort hee breathed out his soule , said ; Surely this man was the Sonne of God. This crying so lowde which Saint Marke speaketh of , was that prayer whereby Christ commended his soule into his Fathers hands , as S. Luke testifieth ; for those were the last words hee spake at the time when he gaue vp the ghost . The breathing out of his soule so presently vpon so strong a voyce , and ●…o lowde a prayer was so strange , that it forthwith mooued the Centurion , who stoode ouerright him , and well obserued him , to pronounce that he was the Sonne of God. What now hath Ierom offended , I pray you , in noting that which S. Marke writeth , that the b Centurion hearing Christ say to his Father , Into thy hands I commend my spirit , ET STATIM SPONTE , and foorthwith of his owne accord to haue giuen vp the ghost , mooued with the greatnesse of this wonder , said , truely this man was the Sonne of God ? I c vrge Ierom , you say , against the plaine text in an other place : which saith ; When the Centurion s●…w the Earthquake & the things which were done , he said , truly this man was the Sonne of God. ] If Ierom should haue falsified one text , as you haue done , to out-face an other , he were worthy to be blamed ; but your libertie to iudge of the Scriptures at your pleasure must excuse you . What hath Ierom said in those words ; which Saint Marke , and S. Luke in effect did not before him ? That the lowde voyce which Christ vsed presently before his yeelding vp the ghost , was that prayer which Ierom mentioneth , S. Luke witnesseth . And speaking those words ( saith S. Luke ) Christ gaue vp the ghost . That was a very strange , and marueilous thing to the Centurion to heare him so speake , and see him so die . Saint Marke obserueth ; The Centurion seeing , that crying in such sort , Christ gaue vp the ghost , said , Surely this man was the Sonne of God. Could it mooue the Centurion ( that had the charge to see Christ executed ) to this confession , and not seeme strange vnto him ? Pilate that gaue sentence of death vpon him , Marueiled he was so soone dead ; and doe you thinke it much S. Ierom should say it was a wonder ? But in S. Matthew it is d expresly noted that the Earthquake chi●…ly did mooue the Centurion so to thinke , and speake . ] Saint Marke saith , The Centurion that stoode ouer-right Christ , and beheld him ; when hee saw in what sort hee cried , and died , said , Truely this was the Sonne of God. After his death , the Earthquake and other things that followed the death of Christ , caused the Centurion and his Souldiers , as they were keeping Iesus now dead , greatly to feare , and with one voyce now to confesse that surely he was the Sonne of God. Both which reports stand true together ; the one not ouerthrowing the other . For the Centurio alone at the hearing of Christs voyce , and sight of his death did first affirme it : Afterward when Christ was dead , as the Centurion and his souldiers kept his body on the Crosse , till Pilates pleasure were knowen , the wonders which followed Christs death , as the shaking of the earth , the cleauing of the rockes , and opening of the graues , made the Centurion and those that were with him watching Iesus greatly to feare , and ( with one mind ) to say , Truely this was the Sonne of God. So that your words e HE SAID , meaning thereby the Centurion , are not in S. Matthew , but the Centurion and those that were with him SEEING ( the wonders that followed Christs death ) greatly feared , saying , Truely this man was the Sonne of God. And had the Centurion seene nothing wonderfull in Christs person before he died ; how should hee and the rest haue gathered certainely , that these things declared Christ and none other , to be the Sonne of God ? But Christ suffering all things with silence and patience till the instant of his death , he then shewed himselfe to die with a strange and diuine power aboue mans nature , which the Centurion first marked , and therefore confes●…ed him to be the Sonne of God ; & when the rest of the wonders that followed the death of Christ , were perceiued ; they confirmed him and all his souldiers in the same opinion : yea * all the people that came to that sight , beholding the things which were done , smote their brests and returned . Where S. Luke also putteth a manifest difference betwixt the Centurion and the rest of the people . Of the Centurion hee saith , ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing what was done , in that Christ praying gaue vp the ghost , hee glorified God and said , truely this man was iust . Of the rest Saint Luke saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beholding the sundry things that were done ( after Christs death ) they stroke their brests and returned . This miraculous and diuine power , which appeared in the person of our Sauiour breathing out his soule at an instant , when he would and as he would , besides and beyond the nature of man , at which the Centurion so much wondered ; the best Diuines of all ages haue likewise obserued , and acknowledged . So that you haue small cause to conceiue , you can take Bernard tardie in a tale in such sort as you doe ; as if his age were too young , or his wits too weake to encounter your worth . He sayth indeede : to die was a great infirmitie , but so to die , ( as Christ did ) was a great ( or an infinite ) power . Where shewing your selfe to be sharpe sighted in toyes , and heauie headed in trueth , you aske , which is this infinite power ? Christs tasting the vineger , or his saying it is finished , or his bowing the head , or his giuing vp the ghost ? Had you not tasted so much the vineger of your owne conceits , that you can scant lift vp your head to looke on any thing but lees , you might easily haue seene what Bernard sayth , and that he sayth no more then the best learned Fathers in Christes Church said before him . f Solus potestatem habuit ponendi animam suam , nemo ●…am abstulit ab eo & inc●…to capite ( factus obediens vsque admortem ) tradidit spiritum . Quis tam facile quando vult dormit ? magna quidem infirmit as mori , sed planè sic mori virtus immensa . Solus potestatem habuit ponendi , qui solus facultatem aeqne habuit liberam resumendi ; imperium habens vitae & mort is . Christ alone had power to lay downe his soule , none tooke it from him . Bowing his head , ( being obedient vnto death ) he gaue vp the ghost . Who can so easily sleepe , when he will ? To dic was a great infirmitie , but so to die was plainely an exceeding power . H●…e onely had power to lay downe his soule , who onely had like free power to take it againe ; hauing the rule of life and death . Long before Bernard S. Austen sayd as much , whose words you say , being g granted , necessarily conclude nothing for my purpose . They shew nothing but Christs voluntarie dying , and that at his death he sh●…ed great power , which you denie not . ] Were it infirmitie in you that you could not vnderstand S. Austens words , it were the lesse to be misliked ; but being an insolent conc●… of your selfe , that will quarrell with Scriptures and Fathers , least you should be conuinced of a manifest errour , this hath neither trueth nor touch of any Religion . That Christ died VOLVNTARIE , and shewed GREAT POVVER AT HIS DEATH , S. Austen you grant auoucheth ; and you because you can wind those wordes at your will , do●… not denie them : but were you as carefull to take Saint Austens words in their right sense , as you be readie for a shewe to admit them , this matter were ended . S. Austen speaketh indeede of Christs voluntarie , and powerfull dying , but he doth not meane , as you doe , that Christ was onely willing to die , as religious and godly men are , which desire to depart this life ; but that he died h quia voluit , quando voluit , quomodo voluit ; because he would , when he would , as hee would . And giuing the reason of his speech out of the Scripture , ( though you proudly and falsely say he hath no strength of reason by the Scripture ) he learnedly and truely pursueth it in this sort . i Where the spirit is farre better then the bodie , and it is the death of the spirit to be forsaken of God ; as it is the death of the bodie to be forsaken of the spirit : and this is the punishment in the death of the bodie , that the spirit because it willingly forsooke God , shall vnwillingly leaue the bodie ; neither can the spirit leaue the bodie when it will , vnlesse it offer some violent death to the bodie ; the ( Soule or ) Spirit of ( Christ ) the mediatour did plainely prooue that he came to the death of his flesh by no punishment of sinne , in that he forsooke not his flesh by any meanes against his wil , but BECAVSE HE VVOVLD , VVHEN H●… VVOVLD , AND AS HE VVOVLD . Therefore he said , I haue power to lay downe my soule , and haue power to take it againe . None taketh it from me , but I lay it downe of my selfe . And this those that were present GREATLY MARVAILED AT , as the Gospell obserueth , when after that ( loud ) voyce he presently gaue vp the ghost . For they that were fastned to the tree were tormented with a long death . Wherefore the ( two ) theeues had their legs broken , that they might die . But Christ was WONDRED AT , because he was found dead ; which thing we read Pilate marueiled at , when Christs bodie was asked of him to be buried . There is more sound Diuinitie in this one Chapter of S. Austens then in both your Pamphlets ; though you pretend S. Austens wordes conclude nothing , nor against you , nor for me . Where you may learne , ( for it is fitter for you to be a scholler then a writer , till you haue learned to leaue your wilfull humours , and to giue ●…are vnto the sage and wise Fathers that were pillars of Christes Church many hundred yeeres before you ; ) first that for the punishment of sinne , the death of the body was inflicted on all mankinde , in which the soule should depart from her bodie against her will , and not when she would , nor as she would . Secondly that the manner of Christs death was cleane contrary to ours ; he gaue vp his spirit of his owne accord , and power , when he would and as he would . Thirdly his giuing vp the ghost so presently vpon his loude prayer , was wondered at by the standers by , and by Pilate himselfe when he heard of it . Whether this conclude my purpose I leaue to the iudgement of the discreete Reader : your no , as it lightly commeth without cause , so with me it goeth as lightly without regard . But Austens words , which I first k quoted , prooue not so much . ] You take vpon you to refute first and last ; why skip you then that which is cited in the midst ? Grant Austens words to be true , as indeede they are most true , which are alleaged in the first place , and my purpose is fully concluded . The●… prooue that no man can l SO SLEEPE when he will , as Christ died when he would ; that no man can so put off his vesture when he will , as Christ put off his flesh , when he would ; that no man can so leaue the place where he standeth , at his will , as Christ left his life when he would . And if so great power appeared in him dying , with what power shall we thinke he will come to iudge ? Where voluntary dying in Christ doth not onely import that he was content and willing to die ; as Paul was when he desired to be dissolued , but that he left this life by separating his soule from his bodie when he would ; hauing at that present when he parted his soule from his bodie ; perfect memori●… , sense , and speech , and breathing out his soule of his owne accord , with more facilitie and celeritie then we can lay off our garments , or change the place in which we stand . And from this admirable power , by which he layd downe his soule , and tooke it againe at his pl●…asure , Austen draweth a comparison to the exceeding greatne●… of that power with which he shall come to iudge the world . With Austen ioyne all the Fathers of Christs Church that eaer spake of this matter , and the best Diuines of latter ages confesse the same . Athanasius . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To haue power to lay downe his soule when he would , and to take it againe ; this is not the propertie of men , but it is the power of the Sonne of God. For man dieth not by his owne power , but by necessiti●… of nature and that against his will : but Christ being God ●…ad it in his own power to separate himselfe from his bodie , and to resume the same againe , when he would . Origen . n An non Dominus singulare quiddam prae omnibus , qui in corpus aduenerint , de seipso dicit ? doth not the Lord affirme a thing that was ( peculiar or ) singular to him aboue all that euer were in the flesh ; when he saith , None taketh my soule from me , but I lay it downe of my selfe , and haue power to lay it downe and power to take it againe ? Let vs consider what he meaneth , who left his bodie , and departed from it without any way leading to death . This neither Moses , nor any of the Patriarkes , Prophets , or Apostles did say besides Iesus . For if Christ had died as the theeues did that were crucified with him ; we could not haue said , that he layd downe his soule of himselfe , but after the maner of such as die . But now Iesus crying with a strong voyce , gaue vp the ghost , and as a King left his bodie . His power greatly appeared in this , that at his owne free power and will leauing his bodie he died . Gregorie Nyssene . o Memento Dominici dicti , quid de seipso pronunciet is , a quo pendet rerum omnium vis & potentia ; quomodo ex plena summáque potestate , ac non ex naturae necessitate animam à corpore seiungit . Remember the Lords words , what he pronounceth of himselfe , of whom dependeth all power ; how with full and soueraigne power , and not by necessitie of nature he seuered his soule from his bodie ; as he sayd , None taketh my soule from me , but I lay it downe of my selfe . I haue power to lay it downe , and power to take it againe . Gregorie Nazianzene maketh the mother of Christ thus to speake vnto him after his death . p Comming I heard thy voice vnto thy father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thou suddenly departedst ( this life ) as leauing it willingly . Ierome : q With a faint voice , or rather speechlesse we die , that are of the earth ; but he which came from heauen breathed out his soule with a loud voice . r We must say it was a shew of his diuine power to lay downe his soule when he would , and to take it againe . Yea , the Centurio hearing him say to hi●… Father , Into thine hands I commend my spirit , & statim sponte spiritum dimisisse , and straightway of his own accord to send forth his spirit , mooued with the GREATNES of this WOONDER said , Truly this was the Sonne of God. Chrysostome vpon these words of Matthew , Iesus crying with a loud voice gaue vp the ghost , sayth , s Idcirco magna voce clamauit , vt ostendat haec sua potestate fieri . Therefore Christ cried with a loud voice , that he might shew this to be done by his owne power . Marke sayth , Pilate maru●…lled if he were alreadie dead . And the Centurion also THER●…FORE CHIEFLY beleeued , because he saw Christ die of his owne accord and power . Victor of Antioch vpon the like words of Marke , sayth , t By so doing the Lord Iesus doth plainly declare , that he had his whole life and death in his owne free power . Wherefore Marke writeth , that Pilate not without admiration asked if Christ were yet dead ; addidit item ea potissimum de causa Centurionem credidisse ; he added likewise that the Centurion chiefly for that reason beleeued , because he saw Christ giue vp the ghost with a loud crie , and signification of great power . Leo noting that Christ died not for lacke of helpe , but of determinat●… purpose sayth , u Quae illic vitae intercessio sentienda est , vbi anima & potestate est emissa & potestate reuocata ? What intreatie for life shall we thinke there was , where the soule was both sent out with power , and recalled with power . Fulgentius : x Cum ergo homo Christus tantam accep●…rit potestatem , vt cum vellet animam poneret , & cum vellet denuò resumeret , quantam potuit habere Christi diuinitas potestatem ? Ideo autem ille homo potestatem animae habuit , quia cum diuina potestas in vnitatem personae suscepit . Where then the man Christ receiued so much power ; that he might lay downe his soule when he would , and take it againe when he would , how great power might the Godhead of Christ haue ? and therefore the manhood of Christ had power to lay downe his soule , because the diuine power admitted him into the vinitie of person . * Sedulius : Animam protinus suam sancto de corpore volens ipse depos●…it . Christ himselfe forthwith ( vpon his prayer ) willingly layd off his sacred soule from his bodie . Nonnius in his Paraphrase vpon S. Iohns Gospell , expresseth the saying of Christ , None taketh my soule from me ; in these words , * No birth-law taketh my soule from me , no incroching time that tameth all things ; nor Necessitie which is vnchangeable counsell ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but ruler of my selfe , I of mine owne accord yeeld vp my willing soule . Beda vpon that place of Matthew , And Iesus crying with a loud voice , sent out ( or gaue vp ) his spirit ; writeth thus : y Quod autem dicit , emisit spiritum , ostendit diuinae potestatis esse emittere spiritum , vt ipse quoque dixerat , nemo potest tollere animam ; in that the Euangelist saith , Christ sent out his ( soule or ) spirit , he sheweth it is a point of Diuine power to send out the soule , as Christ himselfe sayd , None can take my soule from me . z Nullus enim habet potestatem emittendi spiritum nisi qui animarum conditor est . For none hath power to send out the soule , but he that is Creator of soules . Which Bede buildeth vpon the words of S. Matthew , who saith that Christ crying with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dismissed or sent his soule from him . Theophylact : a Iesus crieth with a loud voice , that we should know it was true which he sayd , I haue power to lay downe my soule : for not constrained but of his own accord he dismissed his soule . And b the Centurion seeing that he breathed out his soule so like a Commander of death , WONDERED , and confessed him : c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he died not like other men , but as the Master of death . Lyra vpon these words of Matthew , d Iesus againe crying with a loude voice , sent forth his soule . Whereby it appeareth that voice was not naturall , but MIRACVLOVS , because a man afflicted with great and long torment , and through such affliction neere to death could not so cry by any strength of nature . The latter writers concurre with the older in this obseruation . Erasmus in his Paraphrase vpon Saint Luke . e Iesus when with a mighty cry he had said , Father into thy hands I commend my spirit , breathed out his soule : to make it manifest to all , that he did not faint as others doe , the strengh of the body by little and little decaying , but straightway vpon a strong cry , and words distinctly pronounced , laid downe his life as of his owne accord . And the f Centurion who stood ouerright as a Minister and witnesse of his death , and had seene many dye with punishment , when he saw Iesus besides the manner of other men , after a strong cry presently to breath out his soule said ; truely this man was the Sonne of God. Musculus , g That Christ sent foorth hi●… soule with aloude voice is a proofe of greater power , then may be found in a man dying . Whereby he shewed that he layed of his soule of his owne accord ; answerable to that , I haue power to lay downe my soule and to take it againe . To which end Iohn saith , that bowing his head he gaue vp the Ghost . Others first dye , and then their heads fall ; but he first layeth downe his head , and then of his owne accord deliuereth his soule vp to his Father . Gualter h But let vs see the manner of Christs death , who as Iohn writeth with bowing downe his head yelded his Spirit . Luke saith , he cryed with a loude voice , Father into thy hands I commend my Spirite . Concurrunt h●…c non obscura Diuinitatis argumenta ; Here find we manifest arguments of his Diuinitie , which the Centurion and others obserued as some of the Euangelists witnesse . First this cry and distinct pronouncing of his last words sheweth a power and vertue MORE THEN HVMANE . For we know that men dying so faint , that the most of them cannot speake be it neuer so softly . Againe , he dyeth when he will himselfe , yea and layeth of his soule with authoritie , to shew himselfe Lord of life and death , which is an euident proofe of his Diuine power . It is profitable for vs diligently to marke the Diuine power of Christ , which shewed it selfe so plainly in his death . Marlorat vpon the words of Mathew , and Iesus crying againe with a loud voyce sent foorth his spirit , saith ; i Declarat hic Christus maiestatem suam , Christ declareth here his Maiestie , that he layeth downe his soule , not when men constraine him , but when he himselfe will. Whereupon Pilat maruailed that Christ was so soone dead . And the Lord himselfe said , None taketh my soule from me but I lay it downe of my selfe . I haue power to lay it downe , and power to take it againe . To which it pertaineth that is written , he bowing downe his head gaue vp his spirit ; for other men first dye , and then their heads hang ; but Christ first laid downe his head , and then voluntarily rendered his soule to his Father . Many moe might be brought of all ages and places confessing the same ; but if these suffice not , what may be enough I doe not know . To decline the Scriptures and Fathers that make against him , the Discourser hath deuised two shifts very like the rest of of his tenents , that is void of all truth and iudgement . k I deny not , saith he , but Christ might shew some strange vnusuall thing apparantly to the beholders in vttering his last voice , which might very much mooue the beholders and h●…arers . Adde hereunto that experience sheweth , ( as Phisitians say , ) how some diseases in the body bring death presently after most strong and violent crying : Namely in some excessiue torments , as of the stone . ] Things reported and expressed in the Scriptures touching the strange and wonderfull manner of Christs death you deny ; and dreame of things there no way mentioned , to coulour your matter and cosin your Reader . That Christ did render his soule into his Fathers hands , when as yet neither speech , sense , memory , nor motion began to faile , is diligently obserued by the Euangelists , and was greatly marueyled at by the Centurion , which saw the manner of his death : As also that he breathed out his soule of his owne accord when he had spoken those words without any former or other degrees or pangs of death appearing in him , is likewise witnessed by the Scriptures , and constantly auouched by all the Fathers . Saint Luke saith , and speaking these words he breat hed out his soule : Saint Mathew , and crying with a loud voice he dismissed his spirit : Saint Marke , and sending a strong voice from him he blew out his Soule . This did he of his owne accord and power , None taking his soule from him , as in death they doe ours ; but declaring himselfe by laying of his soule when he would , and as he would , to be Lord and master of life and death . This is fit for all Christians to confesse , least they dishonor the death of Christ by depriuing his person of that power and glory , which he openly shewed in the eyes & eares of all his persecutors . This you shift of , and instced thereof imagine some strange and VNVSVALI accident in the manner of Christs death , which neither the Scriptures report , nor you can expresse : wherein you shew your selfe forward to inuent what is not written , and backward to beleeue what is written , which is the trade of such men as meane to make a shipwracke of their faith . That a man may dye crying , as Christ did , you haue found at length if not from Diuines , at least from Phisitians ; for I perccaue you haue sought all sorts of helps both farre and neere to vphold your fansies . ] P●…rchaunce Phisitians may tell you , when a painefull disease possesseth the parts which are no fountaines of life or sense , a man may cry , till sense and strength begin to faile , and so hasten his death by the violent spending of his spirits ; but that a man may by any course of nature retaine perfect memorie , sense , motion , and speach to the very act of breathing out his soule , I assure my selfe no wise Phisitian will affirme . And if any more humorous then learned will wade so farre without his Art , he must vnderstand that his word may not ouersway the Rules of Diuinitie and Principles of nature . For what are the powers and faculties whereby the soule is conioyned with the body , but life , sense , and motion ? so long then as they last , the soule by nature neither doth , nor can forsake the body . But when sense and motion first outward and then inward are oppressed and ouerwhelmed , then life also perisheth and the soule may no longer abide in her body ; the vnion by which she was fastened vnto it , being wholy dissolued Wherefore death which is the priuation of life , by Gods ordinance for the punishment of sinne by degrees surpriseth and in the end quencheth all sense and motion , and so forceth the soule to forsake her seate ; which by Gods appointment is violently parted from hir body whether she will or no : but neuer till the effects oflife , which are sense and motion , be first decayed and abolished . A sowne is the suddainest ouerwhelming of the powers of life , which any natural experience doth teach vs ; and yet therewith though outward sense and motion doe faile at an instant , and the inward be very weake and almost insensible , the soule doth not presently depart , but stayeth a time till all sense and motion without and within , ( except the partie be recouered ) be vtterly extinguished . Wherefore in all men by necessitie of nature the powers and parts of life decav in some sooner in some later before they die ; and therefore in Christ on the Crosse it was MIRACVLOVS and aboue nature , that hauing full & perfect outward and inward sense speech and motion , he did in a moment , when he would , and as he would , render his soule into the hands of his Father without any farder decayes , or other degrees of death precedent then the very act of breathing out his soule , which left his body presently and perfectly dead . Thou hast gentle Reader the causes and prooses that mooued me to obserue the man●…r of Christes death to bee different from ours ; which whether they be consonant to the Scriptures , and rightly conceiued by those learned and ancient Fathers , which I haue named vnto thee , I leaue to thy discrecte iudgement ; assuring thee there is nothing to hinder the maine consent of so many old and new writers in a matter of so great consequence , but onely the headdinesse of this discourser ; who vpon a bare pretence of one peece of Scripture not well vnderstood and worse applied , thinketh he may worke wonders ; and conclude all these graue and sound Expositours to be so ignorant of the sense of that place , and so vnable to reach to the depth of those words , Christ was LIKE VS IN ALL things ; that with one accord they would affirme l a sine fable , a Paradoxe in Nature , and contrarie to Scripture . Howbeit it is no newes with this man to defend that Christ was m distempered , ouerwhelmed , and all confounded both in all the powers of his soule and senses of his body . He boldly auoucheth it was so with Christ before his death in the Garden and on the Crosse , and therefore hee presumeth it might much more befall him at his death . But let him keepe these secrets to himselfe . I doubt not Christian Reader but thou wilt be well aduised before thou put the Sauiour of the world and the Sonne of God out of his wits or senses , to make way for such witlesse and senselesse fansies . He n proceedeth to shew my disdaine to the Fathers for insolent reiecting all their opinions touching the causes of Christs Agonie in the Garden , and of his complaint on the Crosse. For answere , first I desire to know whether you allow of all these causes , or no ; you seeme to refuse thē here : for herein you shewed not your own opinion , but the Iudgement of the Fathers . Elsewhere your selfe are resolute for some of those causes , and against other some . And yet before ; all these interpretations you say are sound , & stand well with the rules of Christian pietie ; thus variable you are in that wherin you seeme most resolute . ] When you know what it is to be constant , you shall doe well to talke of inconstancie ; till that time your owne doctrine will most disgrace your owne doings . You catch oft at contrarieties in my writings ; make good but one , and then prate at your pleasure . Otherwise men will thinke it to be the weaknesse of your witte , or stifnesse of your stomacke , that can not or will not rightly conceiue that which is truely spoken . Touching the cause of Christs Agonie in the Garden ; since the Scriptures doe not expresse it , I said it was curiositie to search it , presumption to determine it , impossible certainely to conclude it : yet for that you made this your chiefe aduantage , that there could be coniectured none other cause of Christes exceeding sorrow in the Garden , besides the present suffering of H●…ll paines in his soule ; I gaue the Reader to vnderstand how many there might be besides your de●…ce , which of all others was least tollerable or probable . Now you would know whether I ALLOVV of ALL these causes , or no. I haue answered you that already , if you had but eares to heare it . I did not acknowledge any of these to be precisely or particula●…ly mentioned in the Scriptures as the right cause of that Agonie , but if you would needes goe to coniecturing , I said , there might be conceiued so many , and euery one of them more LIKLIE , and godly , then your supposing of Hell paines at that instant in Christs soule . I persist still in the same minde , what change finde you in me ? Else where I am o resolute ( you say ) for some of these causes , and against other some . And yet before I said , all th●…se interpretations are sound and stand well with the rules of Christian pictie . ] It is more then a penance to be troubled with a trifler , that hath neither eyes to see , nor head to apprehend what is said . When I came to consider of the generall respects in Christ , whence that Agonie might arise ; as the persons were two , God with whom , and Man for whom Christ delt in that worke of our redemption ; so I resolued the cause of Christes Agonie could not proceede , but either from his submission to God , to whose will and hand he must subiect himselfe , if he would ransome man ; or from comp●…ssion of mans miserie , for whom he was willing to lay downe his life . A thi●…d ground of Christs feare I grant I see none . For that Diuels should torment Christes soule , I leaue that inuention to your deuotion . But doe I determine any particular cause contrarie to my first profession , when I stand resolute , that from one or both of these fountaines the cause of Christs feare and sorrow must be deriued ? If I doe not , then piper-like doe you play with ●…y variablenesse , when you doe not so much as attend that I am resolute in the generall dueties of pietie and charitie , which I ascribe to our Sauiour ; though I bee not resolute in any particular cause of his feare at that present , as I at first professed I neither could , nor would be , by reason the Scriptures do not expressely mention any . Againe , what dulnesse is this to say I am resolute against s●…me of these causes , for that I make two principall heads , whereon the rest depend ? Can not your wisedome see , that Christes SVBMISSION to the Maiestie of God sitting in iudgement , and his DEPRICATION of Gods wrath proceede from his religious and humble subiection to the will and hand of God ? As also that his sorrow for the REIECTION of the Iewes , and DISPERSION of his Church , and his LAMENTATION of mans sinne grow from his compassion on mans miserie ? And lastly that the VOLVNTARIF DEDICATION of his blood to bee shed for the sinnes of the world , and the SANCTIFICATION OF HIS PERSON to offer the true and eternall sacrifice , partake with both the former respects ? Is it a contradiction with you to see many branches on one stemme , many Springs in one well , many members in one bodie ? And so childish you are , that you take●…-meale for egges , and interpretations for ●…ses , and then you crake of my contrarieties , how much I ouer shot my selfe : For where I bring diuers Expositions of Christs words on the Crosse , My God , my God , why hast thou forsaken mee ; and say in the end , p All these interpretations are so●…d an●… stand with the rules of Christian pietie : you in a dreame or drow sinesse ( choose which you will ) imagine I say , ALL THESE CAVSES of Christes Agonie are sound , an●… stand well with the rules of Christian pietie ; and so contradict my former resolution , as if onely two were sound , and not the rest ; where in trueth I neither auo●…ch the one , nor the other : such conflicts you make with your owne follies , and get the conquest not on my Assertions , but on your owne most foolish ouer-sights . Yet these q agree not with any circumstance of the Passion , and on●… of them crosseth and ouerthroweth an other . ] Take first the paines to prooue somewhat , and then challenge your priuiledge to prate at your pleasure ; otherwise your word i●… no warrant for any wise man to depend on . The Scriptures testifie first Christs sorow in the Garden , and then his sweat like blood . His sorow where he saith , r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my s●…le is euery way ( grieued or ) afflicted with sorrow euen vnto death . His sweate , after he was comforted by an Angel from heauen , and fell to feruent prayer . So saith Saint Luke ; An Angel appeared to him from heauen comforting him . And being in an Agonie he prayed s more earnestly , and his sweate fell on the earth like drops of blood . Now an Agonie doth not properly or necessarily inferre either fainting feare or deadly paine , as you misconceiue ; but noteth a contention or intention of bodie or minde whereby wee labour to performe our desire , and striue against the danger which may defeate vs , as in place conuenient shall more fully appeare . Where also you shall see that not feare but feruencie in all likelihood was the cause of that bloodie sweate . In the meane time it is plaine that Christ professed he had sundrie causes of his sorrow in the Garden ; for hee sayth my soule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on euery side oppressed with sorow . And what vrged him to that agonie or vehemencie of prayer , which S. Luke speaketh of , after he was comforted by an Angell , wherein his sweat ran from him l●…ke drops of blood , is not yet agreed on , nor any way confirmed by you : But note any of these sixe causes , which I conceiued might induce our Sauiour to this sorrow or sweat ; and see whether they haue not direct reference to his passion , and a full coherence ech with other . Howbeit , you reser●…e that for a fitter place , and so do I. Why then doe I seeme to t refuse them as none of mine , by saying , I shewed not mine owne opinion but the iudgements of the Fathers ? ] Nay why seeme you so void of all vnderstanding , that you apprehend not so much as vsuall English ? u MY doctrine is not MINE ( sayth our Sauiour ) but his that sent me : will you hence conclude a manifest contradiction in Christ , because he sayth , mine is not mine , but his that sent me . In possessions , that is mine , which is wholly mine and no mans els ; and in opinions , that is properly mine , whereof I am the first inuenter and author ; howbeit by a larger extension of the word , that is mine also , wherein I communicate with others , though it be not properly or only mine . Out of this distinction of proper & common , knowen to the very children in Grammar schooles , our Sauiour sayth most truly ; My doctrine ( that is , the doctrine which I preach , and in that respect is mine ) is not mine , is not only mine , nor of my deuising , but his that sent me . This were enough to warrant my words ; and yet my speech is somewhat plainer : for I added , not MINE OVVNE opinion , but the iudgements of the Fathers . Now mine owne is that which is properly mine , and wherein no man partaketh with me ; and although you might stumble at Mine , yet MINE OVVNE would put you out of doubt . So that here , as elswhere , you bewray the sharpnesse of your quarrelling humor ; but if neither you nor your friends could spie any greater faults , than these absurd and ignorant cauils ; the Reader will scant trust you hereafter , when you talke of my contrarieties and inconstancies . But how doth this excuse the foulenesse of your mouth in reiecting the Fathers iudgements with irreuerent and disdainfull termes ; which was the thing I then reproued in you ? If the opinions were onely theirs and not mine , would you the rather reuile them as fond and absurd , because they were wholly theirs , and no way mine ? x The Fathers you say , I call not so . Such I meant and tooke for absurd gatherers , as commonly ●…le regard the sound doctrine of the Fathers , but onely admire their faults : whome here I noted by the name of our Contraries . ] Are you so set on shifting and shufling , that you can not forbeare seuen lines but you must needs contradict your selfe , and that so grosly , that euery Carter may controle you ? In the seuenteenth line of your three and thirtieth page , you tell me , y I am in the best opinion , when I denie these to be mine opinions : and being charged , that insolently you called those iudgements of the Fathers fond and absurd , you answer ( that ) these your words are z purposely meant of those in these dayes , that delight to vaunt of the Fathers , and chiefly in their errors . Your vnciuill and vnseemely liueries of fond and absurd opinions and senses , must needs belong either to the Fathers that vttered them , or to me that cited them . To catch me in a kind of contradiction , as you thought , your selfe acquit me from holding them : For I denie them , you say , and r●…fuse them as none of mine . On whom then light your fond and absurd speeches , but on the Fathers that first conceiued , and first deliuered those opinions and senses , which you so much d●…ke and reproch ? You meant it not of the Fathers . ] You flutter in vaine , to free your selfe from that lime-twig : against your plaine speech no man will admit your secret meaning cleane contrary to your words . You say indeed , a I know our contraries do fansie other senses of this Text , My God , my God why hast thou forsaken me ; but the senses of that text alledged out of the Fathers word for word , & the places of the Authors named , when you come after your proud and peremptorie maner to examine and censure ; you say , to that which was produced out of Ierome and Chrysostome , b which sense is most absurd ; and this is too fond to be spoken . To the sense noted out of Athanasius , Austen , and Leo , your answer is ; c this is no lesse absurd than the former ; there is no cause nor likelihood in the world for it . So when the testimonies of Ambrose , Austen , Ierom and Bede were produced , that the reiection of the Iewes might be some cause of Christes sorrow in the Garden ; you grosly mistake their words , as if they had expounded Christes complaint on the crosse , and pertly reioyne , d this is more fond and absurd than the other ; there is no sense nor reason in it . How thinke you Sir ? speake you of the men , or of the matter , when you say , this sense is most absurd , this is too fond to be spoken ? Could you wrench your words from the matter to the reporter , which you can not ; what gaine you by that ? If to alledge these opinions of Fathers , be so fond and absurd , as you say , though I refuse them , as you a●…ch I did ; what was it in the Fathers themselues to profes●…e and publish those most fond and absurd senses ( as you call them ) to all ages and Churches , but meere and inexcusable madnesse ? But tie your tongue shorter , lest men thinke you mad , thus to raue at eueriething , be it neuer so learned or aduised , that rangeth not with your erroneous fansie . They haue spoken wisely and grauely , and your kicking and win●…ing at their religious and sober expositions with such scornfull phrases , may discouer your coltish conceits , it can neuer decrea●…e or craze their credits . I e cast a needlesse rebuke vpon you for confounding the causes of the agonie and the complaint together . ] Though all your exceptions to the Fathers expositions of that text , My God , my God , why hast thou forsaken me , be most friuolous and foolish ; yet none is more babish than when you mistake the reiection of the Iewes ( which I shewed out of Ambrose , Ierom , Austen and Bede might be some cause of Christes sorrow after his last supper ) to be the meaning of his complaint on the Crosse : and would needs in a flaunt affirme that ME in those words of Christ ( why hast thou forsaken me ) doth not signifie my whole Nation ; which of my certaine knowledge neuer came into my head , nor euer out of my mouth . For I tooke care to wade no further in expounding them than the Scriptures and Fathers went before me ; and howsoeuer his sorrow for them might happily not cease before his death ; yet there was no cause why hauing formerly prayed his Father to forgiue them , that knew not what they did , he should now call the rest of the perfidious and obstinate Iewes by the name of himselfe . If you stand to vphold this ouersight , you shew your selfe to haue lesse iudgement in mainteining it , than you had in mistaking it ; but you haue stood too long on these irifles , which I thinke to be true : for you trifle indeed , and neither in defence of your selfe , nor disaduantage of me , bring any thing that is materiall . You come therefore to peruse how you haue ignorantly and purposely peruerted my reasons . That the f true sacrifice for sinne must be indeed BODILY , BLOODY and DEAD , we doubt not ; we vnfainedly and heartily embrace it . The Patriarks beleeued it , the Iewes sacrifices of beasts figured it , the New Testament confirmeth it . But what will follow then ? ergo Christes bodilie death only and meerely was the whole ransome and price of our sinne ? for we must note that this is the very question indeed ; this is the point of our controuersie . ] When you can say nothing to support your errours , you beginne to quarrell with the question ; as if you had or could prescribe me what I should preach of . What I by warrant of holie Scripture receiued into the contents of Christs crosse , and what I excluded from the same , is euident by my words ; you may not come after and alter the question to your liking . Into the Crosse of Christ I admitted whatsoeuer the Holie ghost witnesseth the Sonne of God suffered either on his crosse , or going to his crosse . My words are plaine , g the rest which went b●…fore , not being excluded as superfluous , but continued and increased by that sharpe and extreme martyrdome which he endured on the crosse . And good reason had I so to doe : for all the paines and griefes of bodie or minde which befell him betweene his last supper and his fastning to the crosse , endured and augmented on the crosse ; and so by no meanes might be excluded from his crosse . What things I then excluded from the crosse of Christ , is as manifest by mine owne words ; which neither I can hide , nor you may change . These they are : h Some men in our dayes stretch ( the crosse of Christ ) a great deale farther , to the death both of bodie and soule , and vnto the whole paines of the damned in hell : but vpon how iust grounds , when you heare , you m●…y iudge as you see cause . Then shewing what might be tolerated , if men could therewith be contented , and that I neither refuted those which tooke hell paines hyperbolically for i great and intolerable paines ; nor those that by hell paines vnderstood either k a wrestling with the very powers of hell , or trembling at the terrour of Gods vengeance prouoked by our sinnes , so they put no distrust nor doubt in Christes soule of his owne saluation or our redemption , but leaue him firme faith alwayes fixed on God : I repeated againe , what it was I impugned ; to wit , that l some men in our dayes will no nay , but that Christ on the crosse suffered the selfe same paines in soule , which the damned do in hell , and endured euen the death of the soule . Heere Sir is the question as I first proposed it , I no where alter it , no●… varie from it : both these , I meane the death of the soule , and the selfe same paines which the damned in hell do suffer , I excluded from the crosse of Christ , and consequently from the worke of our redemption ; which I auouched to be perfect and full without either of those additions . To this are all my proofs directed , and from this by your leaue I may not suffer you to wander : m Your meere bodily sufferings without any proper sufferings of the soule take backe to your selfe ; I haue no such words , nor make no such doubts ; the death of the soule and the selfe same paines which the damned doe suffer , and we should haue suffered , had we not beene redeemed , which is the second death or the death of the damned , are the things brought by me in question . Wherefore howsoeuer you will vnderstand my meaning contrarie to my words , because you would shroud your selfe vnder the couert of these wordes MEERE AND PROPER , I must recall all my reasons to those two points to which I first intended them : and whether I speake ambiguously or deceitfully , or change my question , or charge you vniustly that you slip from the question to certaine generall and doubtfull termes , let the Reader in Gods name iudge . My proofes to my purpose stand sound and good . The true sacrifice for sinne by the Apostles Doctrine hath these three properties in it ; it must be BODILY , BLOODY , and DEADLIE ; that is , it must haue the bodily and bloody death of the mediator , who must be the Sonne of God. This the Patriarkes belee●…ed , the Iewish sacrifices prefigured , the new Testament confirmeth . What followeth you aske . Erg●… Christs bodily death onely and meerely was the whole ransome and price of sinne ? Without your termes of proper and meere you are no body . My reason is in sight . The death which the Mediator must dye for the sinnes of the world must be bodily and bloody . The death of the soule , in this life , and the death of the damned after this life ( which are the paines of hell ) could not be bodily and bloody . Therefore neither of them was the death which the Mediator must or did die for the sinnes of the world . If he dyed neither of those , then he died the death of the body onely , for so much as the Scriptures mention no kinds of death but onely these three , except it be by way of figuratiue speech . Doe you now see what followeth ? then what is your answere ? o If I meane that the MEERE bodily sufferings of Christ without any proper sufferings of his soule are the intire and whole Ransome for sinne , then you affirme expreslie , there is no peece of reason in these words . ] You are a PROPER and MEERE Gentleman to spott out matters of this importance . I conclude by the Apostles assertion that Christ for the sinnes of the world died neither the death of the soule , nor the death of the da●…ed , which is the paines of hell and second death ; but ONELY a BODILY death . You reele too and fro , and stumble first at bodily , and then at onely , and in the end say you know not what . If I meane that Christes MEERE BODILY sufferings without any proper su●…ings of the soule were the whole ransom for sin , then you see no reason in my words . ] Thus much reason you may heare in my words , that Christ died neither the death of the Soule , nor the death of the damned , but ONLY a BODILY death , that is the death of the body and none other kind of death . What say you to this ? p This is not your Contro●…ersie , you say ; the very question indeede is as you haue set it . ] Haue you a Commission , when I haue proposed questions which I mind to impugne ; to come after me and new set my questions ? Acknowledge the death of the soule , and the death of the dam●…d , which are the true paines of hell , to be no part of Christs sufferings , and we shall soone conclude that Christ died onely a bodily death for the sinnes of the world . But you after your slight and slippery manner , though euen here you deny it very stifly , when you be pressed with reasons or authorities , conuey your selfe presently to your ambiguous and deceitfull termes of meere bodily sufferings , and the proper sufferings of the soule , and from thence you make your aduantage . But what are meere bodily sufferings ? such as haue no communion neither with the sense nor grace of the soule ? can a liuing body die a shamefull and cruell death as Christ did and the soule neither like or mislike it , nor so much as feele it ? This you inferre vpon the word onely , when I conclude that Christ died a bodily death onely . q If the sacrifice ( say you ) As it is onely bodily and bloudy doe wholy purge sinne ‖ it followeth that no action or passion of the soule , neither by Sympathie nor any other , I say none at all As being in the soule , was regarded as propitiatorie and meritorious . ] Graunt first your owne termes to be true , ( which are neither my words nor my meaning ) that Christs MEERE bodily sufferings without any proper sufferings of the soule were the whole Ransom for sinne ; how exclude you the sense , affections , and actions of Christs soule not to be meritorious ? Had Christ any sufferings in his body which his soule felt not ? and when his soule felt them , did he not patiently , obediently , and willingly endure them for our sakes ? Or was not the patience , obedience , and loue of Christ meritorious ? How then will it follow , that if Christs sufferings were MEERE BODILY without any proper sufferings of the soule , no affection nor action of Christs soule was meritorious ? But you adde ●…f the Sacrifice , As it is onely bodily bloudy and deadly doth wholy purge sinne , th●…n no action nor passion of the soule was propitiatorie and meritorious . ] If you meane that Christs body as it was onely dead ( for that is your word ) did without soule or life wholy purge sinne , then indeed your consequent is good , that neither action nor passion of the soule could be propitiatorie , because the soule was not present when the body was dead . But who maketh that blockish Antecedent besides your selfe ? Or who euer excluded Christs innocence , obedience , patience , charitie , and digni●…e from his bodily and bloody sacrifice before you ? will you seuer the manner of offering from the thing offered , and call it a perfect and propitiatorie sacrifice ? As it was only bodily and bloudy , it had no communion with any action or passion of Christs soule , As being in the soule . ] Why entangle you the Reader with an As and an As of your owne adding , which no where are found in my words ? What sense can any wise man pike out of this ? The sacrifice , As it is only bodily , excludeth all actions and passions of the soule , As being in the soule . ] Is it so strange a kind of speech to say that Christ died only a bodily death , which so many learned and auncient Fathers haue so frequently v●…ed before me , that you should bring in your As and your As thus to kicke at it ? In death as in death , if thereby you meane the priuation and want of soule and life , there is neither paine , nor sense ; and in the body As in the body , if you take the body for a dead corps there is no absolute necessitie of a soule ; otherwise no body could be dead . What then ? Had therefore Christs body no soule , nor his death no paine , when he suffered for our sinnes ? Or are you of late so souced in Sophistrie , that when you heare of a body you will inferre , there is neither action nor pa●…sion of the soule in that body , as in a body ? or wh●…n you are told of a man tormented to death , you will assure vs that in his death , as death , he had neither paine nor sense ? All men besides you , conceaue in the sufferings of the body , the soule as the soule must haue the sense and feeling thereof , and is thereby vrged by Gods ordinance to seeke for the cause and ease thereof . r In their affliction ( saith God by his Prophet ) they will seeke me . And Dauid , s sill their faces with shame , that the may seeke thy name . And likewise by the suffering of death they vnderstand the paine and sting of death approching , and lastly separating the soule from the body . And therefore Christs sacrifice for sinne though it were only bodily ; because no part of Christ died but only the body , yet the soule endured the paine and discerned the cause thereof . And though it were deadly , because it ended in death and was finished by death ; yet the actions and affections of Christs soule , as well from her selfe as from his body , at the time of his passion impressed , or stirred , either by the cause , smart , author , or manner of his sufferings were meritorious , and made way for the satisfaction of sinne , which was not accomplished but by that death of Christs body , that God had determined . Let therefore the Reader iudge how well you impugne my conclusion , that Christ died for our sinnes the death of the body only , and not the death of the soule nor of the damned ; and how vainly you vouch , Christs death and sacrifice as they were bodily , had neither paines nor patience , obedience nor charitie , nor any other action or passion of his soule in them . t Else-where I see in you manifest contrarietie hereunto ; for sundry times you teach that Christ did suffer peculiarly and seuerally some proper punishments , ( which I hope were propitiatorie and meritorious ) in his soule , besides his bodily suffering ; yea that this was a part of his crosse and an effect of God wrath on his soule , as well as the suffering in his body . I pray thee Christian Reader obserue , that this Discourser plainly and fully here confes●…eth that I SVNDRY times teach , that Christ BESIDES his bodely sufferings did suffer peculiarly and seuerally some PROPER punishments in his soule ; and that this was a part of his Crosse , as well as the sufferings of his bodie . Now iudge whether it be not a meere shift for him to beare thee in hand , that the question betwixt vs is , whether Christs meere bodily sufferings without anie proper sufferings of the soule be all that Christ suffered for our sinnes , and the whole ransom for sinne ; or whether that be or can be my meaning as he outfaced thee the next u Page before ; the contrary whereof I sundry times teach as he now confesseth . But I crosse my selfe , he thinketh , & write I know not what . Sir Trifler if I contradict my selfe , shew me my words , my writing is extant . If you will be priuie to my meaning against my words , you are a strange if not a sturdie Prophet . But indeede I haue neither meaning nor words sounding that way . I auouch that Christ for our sinnes suffered the death of the body only , and not of the soule ; or no death but only the death of the body . Vpon these words , the death of the bodie onlie , if it may be inferred by any reason or learning , ergo , Christs dead bodie depriued of soule and sense was the whole Ransom for our sinnes , for that he meaneth by Christs death : or , ergo no action , nor passion of Christs soule before or on his crosse was meritorious : If I say these conclusions doe necessarily follow out of those words or out of the meaning of them ; then I must confes●…e I am fowly ouershot in my speach . But if these be most ignorant and absurd collections from my words , and from theirs that vsed that spe●…ch before me ; then mayest thou see , Christian Reader , what meaning this man hath throughout this booke , purposely to peruert and misconster all that I say , to make thee beleeue I broch some strange and wonderous Doctrine . But shifts l●… hid but a while , the shame in the end will be his . x How then can that which I sundrie times teach of Christs sufferings in his soule be true if our whole ran●…om and propitiation be bodily bloudy and deadly , only which is the point ●…here stand on ? What contradiction finde you in my words , that Christ might haue and had sufferings in his soule , as feare , sorrow , and affliction of minde and yet died no death , but only a bodilie ? Only a bodily death doth not exclude all paines which are not bodily , but all deaths , saue the death of the bodie . Wherefore my conclusion is wh●…re it was , That the death which the Mediator must suffer for sinne , by the Apostles doctrine must onely be bodily and bloodie ; and therefore by no meanes the death of the soule , or of the damned . [ Yet this ●…as not our whole r●…some you say , nor the whole sacrifice for sinne , the sufferings of his soule must be added vnto it . When I speake of Christes death , I vnderstand that maner and order of his death which the Euangelists describe ; for so the Scriptures meane when they speake of Christes death ; and from that death I doe not seuer those sufferings of his soule which the Scriptur●…s mention , because the sharpnesse of that death which his body was to suffer , draue him to the deepe consideration of the cause , why ; of the Iudge from whom ; and the captiue , for whom he suffered . Christ otherwise had not suffered death as a Redeemer , if he had been ignorant of any of these ; or compelled by force to endure the furie of the Iewes : he had power enough to stay their rage , & decline their bloudie hands ; yea , to auert or decrease the paines , as he thought good ; but because he was to offer himselfe as a willing sacrifice to suffer death to saue vs from the wrath of his Father ; he layed aside his owne power , and submitted himselfe wholly to be disposed at his Fathers will , which the Scriptures call his obedience vnto death . When therefore he foresaw and felt how sharpe and painfull that death would be , and was , which he must and did suffer for our sinnes ; was it possible he should not fully cast the eyes of his ●…inde vpon the horror of our sinnes , which did so sting him ? vpon the fiercenesse of Gods wrath , which did so pursue him though he were his innocent and only sonne ? and vpon the terrible vengeance that rested for vs , if he should mislike or ref●…se to beare the burden of our offences ? If any man learned thinke it possible for Christ to suffer the one , and not in spirit most cleerely to see the other , I am content he shall se●…er the sufferings of Christs soule from the griefe and anguish of his bodily death : but if it be more than absurd so to conceiue ; then finde we that the sight and sense of Christes extreame torments in bodie caused and vrged his soule thorowly to beholde these things with feare and sorrow , which in themselues were most fearefull , and could not ch●… but affect Christes soule deeply and diuersly . As for the whole ransome of our sinne , we shall haue occasion in the next reason more largely to treate of . y But you haue reasons , you say , to confirme your maine matter ; among manie , these two : the first , the Iewish sacrifices shadowing and foreshewing ; the second , the sacraments of Christians testifying and confirming , that the true sacrifice for sinne was bodily and bloudy . Still what trifling is this ? doth any in the world denie , that the true sacrifice for sinne was the bodie , bloud , and death of the Redeemer ? Wherefore the proposition must be , as I did set it in your behalfe : the Iewish sacrifices were shadowes or figures , and our sacraments were signes of our whole and absolute redemption by Christ , I say of the whole and entire propitiatorie sacrifice , or els you shrinke and leaue the question . ] When I lacke one to set propositions in my behalfe , I will send to you for helpe : till then spare your paines , except you might reape more thanks . But you must learne to get you plainer termes , or at least more plainly to expound them , if you will needs be a setter of propositions : for what is the WHOLE sacri●…ice propitiatorie ? and what is our WHOLE redemption ? By the whole sacrifice meane you the whole person of Christ , that gaue himselfe for vs ? or intend you the whole action , whereby he sanctified , submitted , and presented himselfe as a sacrifice of a sweet smell vnto God ? or by the whole , vnderstand you all that in Christ was deuoted and deliuered vnto death for the satisfaction of Gods iustice ? And so our whole redemption , doe you referre it only to remission of sinnes , as the Apostle doth when he sayth , We haue redemption through Christes bloud , euen the forgiuenesse of sinnes ? or also to deliuerance from the dominion and infection of sinne , and to the abolishing of all corruption in soule and bodie ; which is our whole and absolute redemption ? When the powers of heauen shall be shaken , and the Sonne of man come in a cloud with power and great glorie , then z lift vp your heads ( sayth Christ ) for your redemption draweth neere . a You are sealed ( by the holy Spirit ) vnto the day of redemption , sayeth Paul. And Dauid : God shall b redeeme their soules from deceit and violence ; that is , he shall deliuer their soul●…s . The Saints , as the Apo●…e speaketh , c were racked , and would admit no redemption to obtaine a better resurrection ; where , by redemption he meaneth deliuerance . As Zacharias sayd , God hath d visited and sent redemption to his people ; that is , saluation ( or deliuerance ) from our enemies , and from the hands of all that hate vs , to serue him in holinesse and righteousnesse all the dayes of our life . So that our whole and absolute redemption compriseth all the degrees and steps of our saluation , as iustification , sanctification , and glorification ; and these though they were merited and obtained for vs by Christes obedience vnto d●…ath , yet are they performed and accomplished by diuers other meanes therewith concurring and thereon depending , as by the grace of his spirit , the working of his power , and glory of his comming . And therefore the words which you haue set in my behalfe , are like their authour ; that is , they are ambiguous and quarrellous . The whole propitiatorie sacrifice are words as doubtfull as the other : for since Christ was the Priest , who e by his eternall spirit offered himselfe vnspotted to God , and f gaue himselfe for vs to be an offering and sacrifice of a sweet smel vnto God ; his innocence and obedience chiefly rested in his soule , & thence sanctified his bodie , which suffered death for the ransome of our sinnes . Though then all things in Christ were holie and acceptable vnto God , and so sacrifices most meritorious ; yet nothing did fully satisfie the iustice of God for sinne , nor make a perfect reconciliation for vs with God , but his obedience vnto death . For that which must satisfie for sinne , must be death ; other ransome for sinne God neither in his wisdome and counsell would , nor in his trueth and iustice could accept , after his will once determined and declared . It was the first wages appointed and denounced by God to sinne : g In the day that thou eatest thereof thou shalt die the death ; ( or certainly thou shalt die ; ) the doubling of the word noting the inflexibilit●…e of Gods counsell and iustice . The Apostle witnesseth the same , when he sayth , h The wages of sinne is death . Then as sinne was irreuocab●…e rewarded with death , so must it necessarily be redeemed by death . Which rule stood so sure , that when the Sonne of God would giue himselfe for vs to redeeme vs , he could not do it ( by reason of Gods immutable counsell and decree ) but by death . Wherefore the Apostle calleth him the i Mediator of the New testament through death for the redemption of transgressions . And where a testament is , there MVST BE ( sayth he ) the death of the testator . He contenteth not himselfe to say there was , but there must be the death of the testator , before we could be redeemed . A necessitie not simplie binding Gods power , but plainly declaring his counsell to be fixed , and his will reuealed . Since then Christ was to k taste death for all men , that through death he might destroy him which had power of death , euen the diuell ; and deliuer vs who were l reconciled to God by the death of his sonne ; the point ( which indeed wee both must stand on ) is ; what death Christ suffered to redeeme vs from sinne , and to reconcile vs vnto God ; whether it were the death of the damned , which is the second death ; or the death of the soule ; or ( as I auouch ) the death of the bodie only . Other parts of Christes person , and beames of his vertues , and kinds of his sufferings are not to this qu●…stion , ●…arther than they commended and presented to God Christes death which must ransome our sinnes ; but the scope to which all the rest was referred , and the ●…lose which consummated all the rest , was death ; and therefore no sufferings of Christ were parts of the propitiatorie sacrifice which ransomed sinne , but such as ended in death , or tended to that sorrowfull , shamefull and painfull death of Christ , which by order of Gods iustice was appointed to satisfie for sinne . The fulnesse of which satisfaction consisted in death , and therefore the death and bloud of Christ though they were not the whole sacrifice , yet were they the full and perfect ransome and price for sinne ; because without them the rest could not preuaile , and to them all the rest was directed . If then you will deale plainly as you pretend , or not forget your duetie to God and his trueth , you must leaue cauilling with the words of the Holy Ghost , and go soberly to consider , not whether any other sufferings , but whether any other death of Christes be mentioned in the Scriptures to ransome our sinnes , besides the death of his bodie . If you finde any other there , professe ●…t in Gods name ; if you finde none but only that described or mentioned in the Scriptures , leaue snarling at the depth and bredth of those words which the Spirit of God hath authorized , and learne rather to vnderstand them truely , than vainly to oppose against them . In sense and substance there is no difference betwixt these words , the death , bloud , and crosse of Christ ; the crosse noting the tree , whereon Christ died a reprochfull and cruell death for vs ; and his bloud expressing the maner of his death by sundrie sorts of shedding the same , as by whipping , piercing his head with thornes , boaring his hands and feet to fasten him to the crosse , and hanging him thereon three houres by the sorenesse of his wounds , till his soule departed from his bodie . To make these iarre one with the other , which the holy Ghost had knit together , is the signe of a busie , but not of godly wit ; and howsoeuer you and your adherents can flourish with figures of Grammar , you were best take heede that you turne not your eares from the trueth of God. The bodily death which Christ died to ransome our sinnes , the holy Ghost doth note sometimes by his Flesh , sometimes by his Body , sometimes by his Blood and sometimes by his Crosse , and these either ioyned or seuered ; and sometimes also by his soule or life laide downe or powred out vnto death for vs. We finde them ioyned , when Paul saith , m It pleased ( God ) by Christ to reconcile all things to himselfe and to pacifie by the BLOOD of his Crosse through him , both things in earth and things in heauen . And you which in times past were strangers and enemies , hath he now reconciled in the BODY OF HIS FLESH through death . Seuered are they when Peter saith ; n You were redeemed by the precious blood of Christ as a Lambe vndefiled ; Who o by his owne blood ( saith the Apostle ) entered in once into the holyplace , and obtained eternall Redemption . And so when Iohn saith , p The blood of Iesus Christ clenseth vs from all sinne . As likewife Paul ; q We haue Redemption through his blood , euen the Remission of sinnes . Of his body himselfe saith ; r This is my body , which is giuen for you ; and s my flesh will I giue for the life of the world : so are t we sanctified by the offering of the body of Iesus Christ once . Likewise of his soule by which the Scripture meaneth his life for that life wholy dependeth vpon the presence of the soule in the body ; u My Father loueth me ( sayth Christ ) because I lay downe my soule ( or life . ) x The sonne of man came to giue his soule ( or life ) as a ransome for many . And Esay foreshewed that Christ should diuide the spoyle of ( or with ) the mightie , Because he y powred out his soule vnto death , which seuereth the soule from the body ; and so made it an offering for sinne by laying it downe of himselfe , that death might seaze on his body . This then being the maine foundation of the Gospel , which the Apostle receiued , that z Christ died for our sinnes according to the Scriptures , the Question still standeth as I first set it , What death Christ died for our sinnes by the witnesse of holy Scriptures , and not what sufferings went before , or what other things ioyned with his death , which is the hole that you would faine hide your selfe in . To that intent , which I set downe , my reasons drawen from the Iewish sacrifices and Christians sacraments did , and doe still stand effectuall . For the olde sacrifices must figure , and the new Sacraments must seale whatsoeuer death in Christ was the full and perfect ransome of our sinnes . But they foreshew and confirme the bodily death of Christ onely ; they neither shew not signifie the death of the soule , nor the death of the damned . Therefore the bodily death of Christ onely is the full and perfect ransome of our sinnes : the death of the soule , and the death of the damned , as they serued nothing to our Redemption , so were they not suffered in the soule of Christ. Two cauils you offer against the first part of this reason touching the sacrifices of the fathers before and vnder the law . One that they figured not the whole sacrifice , as neither Christes Deitie , his soule , nor his resurrection : the next that all the sacrifices of the Iewes did not signifie his bodily death , because the Scape goate , which was a sinne offering , was not slaine . Of trifling you talke much , this is more then trifling , it is plaine shifting . Christes deitie could be no part of that sacrifice which suffered for sinne ; the diuine Maiestie can not suffer either paine or sorrow . To what ende then come you in with Christes Godhead , when you talke of his suffering for sinne ? His soule , you say , was not figured by those sacrifices . ] The suffering death in his soule was indeed no way figured by them ; but that the mediatour should haue an humane soule to bee separated from his body by death , before hee could make purgation of our sinnes ; that was more then figured by those sacrifices . For since not the blood of beasts , but of man , and euen of the Sonne of God made man , was by Gods promise to be shed for our sinnes ; It is euident that from life to death he could not come , but by seuering his soule from his body . And consequently he must haue a soule being a man , which must be powred out vnto death , before he could die , euen as the powers of life in bloody sacrifices were parted from their flesh , before they could be offered as sacrifices vnto God. But I a charge you vntruely when I say , you expound your whole and absolute Redemption to be of all the fruites and causes of our Redemption : you haue no such word nor meaning as fruites . ] Your words are our whole and absolute Redemption , and those I say containe the whole course of our saluation euen vnto the last step , which is our glorification , as I haue formerly prooued by Christes owne speech . Againe if the b resurrection of Christ , which is your owne instance , bee a part of that propitiatorie sacrifice , because it was a necessarie consequent , then all the benefites that Christ obtained for vs , or bestowed on vs , must be comprised in that his oblation for sinne . For they are all necessarie consequents and effects of our Redemption , and depend on these two branches ; his death to free vs from sinne , and his resurrection to raise vs into a new and heauenly life now & for euer . He was c deliuered ( to death ) for our sinnes , and rose againe for our iustification . From these two heads the Scriptures deriue not onely forgiuenes of sinnes , but newnesse of life on earth , and happinesse of life in heauen . Yet you did not call them fruits . Effects you called them , and what is a ioyfull effect , such as was Christs resurrection , but a fruit ? and that as well in Christ as in vs ? When the Prophet saith of Christ d he shall see the trauaile of his soule , and be satisfied , what meaneth he but the fruits and effects of Christs labour ? when for his obedience to death , God highly exalted him , and gaue him a name aboue euery name , that euery knee should bow vnto him , what is this but a fruite and reward of his humiliation , first , in his owne person , then proportionably in all that be his ? e Many of the Iewes sacrifices , yea most of them , did represent and signifie Christs bodily sufferings onely , yet not all . Therefore you may well deny mine assumption , as you did before ; and affirme that certaine Iewish Sacrifices set forth the sufferings euen of the soule of Christ , and not of his body only . ] Did I any where say that all the Iewish sacrifices were bloudy ? or that all of them did represent Christs death and blood shedding ? Could I be ignorant , that the Iewes had oblations made onely by fier , as of flower , wine , and incense ? and also offerings of the first fruits , and other things dedicated or presented to the Lord for the vse of his tabernacle and Temple ? Doth not the Apostle say ; f Euery high Priest is ordayned for men to offer GIFTES and SACRIFICES for sinne ? Where gifts shew , that things without life were offered as well as liuing beasts and birds which were slaine . As then there was no cause , nor neede I should , so I neuer vsed the word ALL in that case , vnlesse I added liuing or BLOODY Sacrifices . For they by their life lost and blood shed figured the death of Christ Iesus . But this ALL is your adding to my wordes , that you may take occasion to pike some quarrell at them . But you may well deny my assumption , that no sacrifices of the Iewes did figure the sufferings of Christs soule . ] I assumed no such thing , neither did I meddle with the sufferings of Christs soule , vnlesse they were the death of the soule , or the paines of hell , which the Scripture calleth the second death ; and I the death of the damned ; because none besides the damned die that second death : but you plainly giue me the slip ; and conuey your selfe from speaking of the death of the soule or of the death of the damned , which are the things in Question , to the sufferings of the soule in generall , of which I make no Question . And though your meaning be , vnder the sufferings of the soule to comprise the tormenting of Christs soule by the immediate hand of God with the selfe same paines which the damned do feele in hell ; Yet such is your cariage , that euery where you suppresse your maine intent , and make a faire shew with the sufferings of Christs soule , as if you ment no more , but that Christs soule must needs haue some sufferings proper to it selfe ; which you confesse I sundry times teach ; and yet you make your Reader beleeue , I euer impugne . You shall doe well to awake out of this slumber and call to minde , that there are no sufferings of Christs soule now in question , but the DEATH of the SOVLE , or of the DAMNED ; which you dare not openly auouch , and therefore you plaster them ouer with smoother termes of the sufferings of the soule ; to hide your secret mysteries till you meete with itching eares , that will listen more to fansies then to faith . Another peece of skill you shew in this place , to ease your selfe of all proofe , and thinke it enough if you once denie it . For where you affirme that certaine Sacrifices of the Iewes set foorth ( those ) sufferings of Christs soule , which you meane ; and I vtterly denied that any sacrifices of the Iewes did shew the suffering of hell paines in Christs soule , or any other kind of death besides the death of the body only : you take not the paines to make any proofe of that you a●…rme , but stand in your state , and say you deny my assumption . As if the negatiue being mine , and the affirmatiue yours , you were not by all rules of R●…ason to prooue your a●…atiue ; and it sufficed me to stand on the negatiue , till you made iust proofe of the contrary . [ Here you will say you doe bring proofe for your assertion . ] Here indeed you spend three leaues in talking of it as your manner is ; howbeit your word is here , as throughout your writings , the best warrant you offer vs for this cause . But let vs heare your examples and proofes . First , that g sacrifice consisting of two goats , a slaine and a scape-goat . You obiect heere against ; first , that I abuse the Text. That were a great fault ; but let vs view the Text. ] Against your instance of the Scape-goat figuring as you would haue it , the suffe●…ings of Christs soule ; I made three exceptions : First , that the Scripture did not call the Scape-goat a Sacrifice for sinne : Secondly , that no proofe was or could be made , that the Scapegoat signified the soule of Christ : Thirdly , that if both those were granted , which were no way proued , the Scape-goat suffering nothing , but being let loose into the wildernesse , did rather inferre that Christes soule was freed from all such sufferings as you would force vpon it . To the last , which is the chiefest , you take the paines to say little ; and so giue the Reader to vnderstand , that your bolde assertion is the best foundation of your proofe : for if you can not shew , as you neither doe nor can , that the Scape-goat by the Scriptures suffered any thing ; how will you bring it about , that the Scape-goat figured the sufferings of Christes soule ? shall no suffering be a figure of suffering ? such may your figures be ; but the wisdome of God maketh figures for similitude and resemblance to the trueth ; and not for contrarietie to it , as you do . The chiefest point then you cleane slide from , and take holde on some words in Moses text , about which you thinke you may wrangle with some more likelihood . The verie expresse w●…rds of the text , you say , are these : Aaron shall take of the people two goats for a sinne offering . And verie good reason must I bring to frustrate so pl●… a speech . ] I am farre from bringing any thing to frustrate the Scriptures ; but if the Scripture expresse it selfe , I preferre that before your misapplying the words to your will. ( Aaron ) shal take of the congregation of the children of Israel two goats ( for sinne . ) So stand the words , if you will needs appeale precisely to the text . Here is a taking ( of two goats ) and an intent for sinne declared in generall , but the particular maner of vsing and ordering either of them according to Gods appointment followeth in distinct and direct w●…ds . Aaron h shall take the two goats and make them stand before the Lord at the doore of the Tabernacle . And Aaron shall giue lots vpon both goats , one lot for the Lord and another for the Scape-goat . And Aaron shall make the goat on which the l●… fell for the Lord to draw neere , and shall make him reddie ( or ) sacrifice him for sinne . For here is AASA'HV added , which in the Scriptures vsually signifieth to make readie a Sacrifice . And he shall kill the goat that is for sinne , for the people , and bring his bloud within the vai●…e . In as plaine words as the former be , or any can be , that goat on which the lot fell for the Lord , must be made readie , that is , sacrificed for sinne , of which he spake at first ; and that which was the peoples sinne-offering must be slaine , and his blood brought within the vaile . But neither of these agree to the Scape-goat : therefore the Scape-goat was not the sinne offering for the people , which the Scripture in that place mentioneth . i These words ( you say ) proue not that the Scape-goat was no sinne-offering at all . ] These particular circumstances doe plainly proue , which of the two goats was made the peoples sinne-offering , and so conuince that you inlargc the words of Moses without any iust ground to serue your owne conceit . Two sinne-offerings were not taken from the people , but two goats were taken for sinne , and one of them sacrificed for the people , as was after prescribed and performed ; and Aaron commanded for him and his house k to offer a bullocke for his sinne-offering . So that where the Scripture mentioneth no moe sinne-offerings for the people but one , neither vseth the word AASA but to one of them ; that one was prepared and slaine by Gods commandement as a sinne-offering for the people , where the Scape-goat was preserued aliue , and sent away into the wildernesse , to shew the force of the former sacrifice by carying with it the sinnes of the people . l I take a sacrifice and offering in the largest sense , as signifying any consecrated thing giuen to God to appease him for sinne . And such vnbloudie sinne-offerings very manie we shall finde in Moses Law. Wherefore the Scape-goat may be a sinne-offering , though it were not slaine or bloudie . ] That the word Sacrifice may be diuersly taken , and applied to things vnbloudie and ghostly , I haue no doubt : but that one and the same word , in one and the same place , should import both a bloudie and vnbloudie sacrifice for sinne , is a shift of yours without all sense , it hath no shew in the sacred Scriptures . Againe , the sacrifices for sinne , were they bloudie or vnbloudie , which are mentioned in Moses law , and namely in all those places which you quote in your margin ; they were all without exception OFFERED to God by FIRE ; the things liuing suffered first death by effusion of bloud ; the things without life , as flowre , oyle , wine , and such like , were cast into the fire where the bloudie sacrifices were burned ; and so without bloud or fire no sacrifice for sinne is appointed in Moses law . Since then the Scape-goat was neither slaine nor touched with fire , but sent forth aliue into the wildernesse ; what do those examples of things vnbloudie , yet offered by fire , helpe you to proue , that the Scape-goat liuing was such a sinne offering as many are found in Moses law ? m Can there be any thing in the world more full and strong to prooue that the Scape-goat also was a true sinne-offering , or rather a true part of this whole and entire sinne-offering consisting and being compleat in both these goats , the slaine and the Scape-goat ? For as the slaine so the Scape-goat , we see , was CONSECRATED to the Lord , and here OFFERED ( to make reconciliation by him ) and separated from men , and bar●… vpon him all the sinnes of the people . ] You be come now from a sinne-offering to a part of a sinne offering ; and that you proue , because the Scape-goat was n CONSECRATED and OFFERED to make reconciliation by him . All these words are your owne adding to the text ; and if you keepe that course , you may proue what you list , if not by the Scriptures , at least by your commentaries vpon the Scriptures . The words of Moses in that verse , which you quote , are those : And the goat ( on which the lot fell to be the Scape goa●… ) shal be o brought aliue before the Lord , LECAPPER , to pray ouer him ( o●… to carie away sinne by him ) and to send him for the Scape-goat into the desert . You aske whose translation this is . The●…s that had better skill in the Hebrue tongue than you or I. The ancient translation of the Latine Church hath , vt funda●… preces super ●…um ; to make prayers ouer him ; which Isychius , Nicolaus de Lyra , and Arias Montanus ●…o follow . Pagnin●… sayth , ad emundandum per illum , to clense , or cary away sinne by him , which Vatablus in his notes varieth by adrogandum , to pray ouer him . That the Scape-goat was consecrated or offered , there are no such wordes in Moses text ; except you meane , that the bringing of the goat before God was the offering of it , and the praying ouer it was the consecrating of it ; but these be sillie coniectures to proue the consecration and oblation of a Sacrifice . The Scape-goat therefore was not the halfe sinne-offering of the people as you pretend ; it was a sensible figure of the acceptance of the former Sacrifice , whose bloud was carried within the vaile , and made a full propitiation for all their sinnes ; as much as those Sacrifices could effect . And in token thereof the Priest was willed before their faces by imposing his hands and confessing their iniquities , to let them see , that the Lord remoued all their sinnes out of his sight , as that goat was caried away from the sight of men into the wildernesse . So that the Scape-goat was nothing giuen to God for sinne as you would haue it , but shewed rather a reiection and detestation of sinne by his departure into the desert , and was no sanctified and accepted sacrifice for sinne , as the other was who●…e bloud did make the purgation of their sinnes , and reconcile them to God by his figuring and their beleeuing in the true and eternall sacrifice for sinne . Was not the Scape-goat then a figure of Christ as well as the slaine goat ? ] Though certaine Fathers doe sometimes resemble the Scape-goat to the wicked and reprobate , which is not so wide a wandering from the trueth , as your wresting it to signifie the sufferings of Christes soule ; yet neither did I , nor doe I gainsay , but the Scape-goat might in some sort be a figure of Christ , notwithstanding all things in it can not be proportioned to Christ , for so no figure can match him : yet that doth not proue it to be sacrifice for sinne , much lesse to foreshew the sufferings of Christes soule . There were many figures of Christ , yea of Christes death , as the Brasen Serpent , the Rocke in the desert ; Sampson , Ionas , and many such , which were no sacirfices ; and so might the Scape-goat prefigure either the cause or shame of his death or both , as the slaine goat did the maner and power of his death , and yet be no sinne-offering . Iustine Martyr sayth , The two goats p designed the two commings of Christ ; the first when the Elders of the people and Priests laying their hands on him and putting him to death , SENT HIM AVVAY AS THE SCAPEGOAT . The second , when they shall acknowledge him , whom they dishonoured , to be the sacrifice for all repentant sinners . Te●…ullian is of the same minde : One of the goats q arayed in redde scarlet , aecurfed and spet on , beaten and punched by the people , was cast out of the city into a place of perdition , ( thus ) marked with manifest signes of the Lords passion . The other offered for sinne , and giuen for food to the Priests of the Temple , secundae repraesentationis argumenta sign bat , sealed the effects of his second appearing . Theodoret referreth the two goats to the two natures of Christ ; the r ●…laine goat to represent the passible nature of his flesh ; the Scape-goat to shew the impassible nature of his Diuinitie . s Isychius doth the like . Caluine a man of sharpe iudgement , and in some sense a mainteiner of the sufferings of Christes soule , yet doth not applie the Scape-goat as you doe ; but either to witnesse the resurrection of Christ , as the slaine goat did dcclare his death ; or to shew that Christ was a man deuoted to beare the shame and punishment of sinne for others . There is heere set downe ( sayth he ) a t doubble way of cleansing sinne . For of the two goats , one was offered for a sacrifice after the maner of the Law , the other was sent forth ( aliue ) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a thing deuoted to destruction for others , or an of-scouring of the people . The truth of either of these figures was exhibited in Christ , because he was the lambe of God , whose slaying abolished the sinnes of the world ; and that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( one deuoted or appointed to beare the plague for others ; ) all beautie was quenched in him , and he reiected of men . There may be brought a more curious speculation , that the sending away of the ( Scape-goat ) was a figure of Christes resurrection ; but I embrace that which is more simple and certaine , that the goat sent away aliue and free was VICE PIACVLI ( as a thing deuoted to beare the brunt for others ) that by his departure and leading away , the people might be assured their sinnes did vanish , and were caried farre out of sight . So that though the Priest brought one goat aliue for a reconciliation , yet God was not pacified without bloud , quia vis expiationis a sacrificio alterius Hirci pendebat , because the force of cleansing sinne depended on the sacrifice of the other ( slaine ) goat . Thus haue we manie significations of the Scape-goat referred euen to Christ by old and new writers , and euen by some whom you would seeme most to follow ; and yet none of them applieth it to the sufferings of Christes soule . So that your assertion in that behalfe is but your meere imagination , farther from the words of Moses , than their coniectures which you count widest off . But you will proue it by maine might , that shall remoue mountaines before it . It u must needs be then that the ( Scape-goate ) signified Christ , yea doubtlesse Christ man. For the godhead could be no sinne-offering neither did it make reconciliation for sinne , neither did the Deitie beare our sinnes vpon him properly ; all which the Scape-goate did . If it were Christ man , it could not be his body , for his body was slaine bloudily , the Scape-goate was not slaine . It must then be of necessitie ( I thinke ) the humane MORTALL Soule , which the Scape-goate signified . ] I know not whether you make the Soule of Christ mortall as your words here stand , because he suffered the death of the soule as you imagine , or whether this were the scape of your Printer ; but by such demonstrations as these are , supported with figures and fansies of your owne making , you may prooue what you will. That the Brasen Serpent was a figure of Christs death , Christ himselfe witnesseth . Whence you may inferre after your manner , that Christ had no true flesh nor felt death . For the Brasen Serpent had neither flesh to feele , nor life to loose . So the Lord expresseth , that x Ionas was a figure of his lying in the graue ; and yet was Ionas aliue in the Whales belly . May it therefore be concluded that Christ was neuer dead , nor buried , because Ionas indeede was neither ? Figures haue a resemblance to some things in Christ , not to all ; as the brasen Serpent to his fastning on the Crosse , and sauing all that beheld him in faith ; Ionas to the time that he lay in his graue , and to the impossibilitie conceaued of his resurrection . So the Scape-goate notwithstanding your must needs be , and could not be , migh●… signifie the impassible godhead of Christ , as Theodoret , and Isychius affirme , since power to take away sin and to cleanse it , without any suffering for it , is proper to God. It might likewise resemble the detestation and hatred the Iewes had of Christ when they cryed , y away with him , away with him , if the vsage of the people towards the Scape-goate were such as Tertullian describeth ; which was to spit at him , punch him , and curse him , as he was caried out of the Citie . And where he went away aliue for all their spites and wrongs , that might declare either his resurrection into life eternall which they could not touch , or else the disposition of his life here not left in the peoples hands , but reserued to his owne power , till he did willingly offer it as a sacrifice vnto God. Ambrose saith of him . z Quasi arbiter exuendi suscipiendique corporis , emisit spiritum non amisit . As hauing power in himselfe to lay aside and to take againe his body , he sent foorth his soule , he lost it not . And likewise Eusebius . When a no man had power ouer Christs soule he himselfe of his owne accord laid it downe for man. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So ( loosed from all force ) and resting free , him selfe of him selfe made the departure from his body . This the Scape-goate I say might figure , as some ancient Fathers auouch , & your reasons to the contrary are but rushes , vnfit to conclude such a cause ; considering that no figure agreeth in all things with the truth , for then it should be no figure but the truth , and you collect some small disagreements betweene the figure and the truth .. Againe as you suppose for some petite difference the Scape-goat could not figure the deity , nor body of Christ : so I vpon stronger grounds collect , it could not signifie the proper sufferings of Christs soule , & if your word were of any waight , your selfe auouch that which I entend . Those c b●…asts sacrifices ( say you ) could not prefigure the immortall and reasonable soule of Christ. ] If that be true which is your owne auerment , how could the Scape-goat which I troe was a beast , as you say a sacrifice , figure the sufferings of Christs soule , which were inward and invisible , as was his soule ? Can you so closely conuey contradictions , as in your treatise to tell vs the sacrifices of beasts could not prefigure the immortall soule of Christ , and in your defence to assure vs it must be ofnecessitie that the Scape-goat signified the humane soule of Christ ? Besides if the Scape-goat signified Christs soule sent away from his body , for the other goat was first slain ; it must of force import Christs death ; for without death , his soule was not separated from his body . And so by your vrging that it could not signifie Christs death , you plainly confirme it did signifie Christes death . Thirdly the place whither the Scape-goat was sent , was the d Wildernes and a land vnhabitabie . Now the soule of Christ seuered from his body , went to heauen as you hold or to Paradise . Is heauen or Paradise with you become a wildernes & a land not inhabited ? Fourthly the Scape-goat after he was sent away , did e beare vpon him all the sinnes of the people . Dare you say that Christs soule departed from his body did beare or suffer the punishment of the peoples sinnes ? Your meaning is but to f shew what you thinke to be indeed most probable and likely , knowing that yet some such matter , as you ayme at , they doe signifie without Question . ] After it must be of necessitie , come you now with probabilitie ? and is your doubtles so soone turned into likelihood ? The Reader is well holpen vp to rest on your word , and to beleeue SOME SVCH MATTER AS YOV AYME AT . But backe to the matter indeed , and then your Reader shall finde euen by your owne confession , besides my proofes , that you do but ayme at these things vpon the bare surmise of your own braine ; and that you can shew no sacrifices of the Iewes which did figure the proper sufferings of Christs foule ; much lesse the death of his soule which is the matter that we differ about , howsoeuer you would now loose your necke out of the coller . We g reade of other sacrifices consisting of sacrifices of sundry and diuers sorts . The bloody sacrifice had conioyned together with it , the vnbloody sacrifice of the meate offering , and an other of the drinke offering . Which may very likely represent vnto vs the sundry and diuers kinds of Christs meritorious sufferings in his life time and at his death . ] You coniecture still so farre from truth , that few men will regard your coniecturall likelihoods . Why Salt , Flower , Oyle and Wine , were added to the carnall sacrifices of the Iewes ; much may be ghessed , litle can be prooued . They might well serue to make the sacrifice the sweeter , and the fuller , and so resemble the fragrancie and sufficiencie of Christs death ; but what reason you haue to make Christes life to be thought his death ; and his merits all one with his sufferings ; and things without sense or life to figure the sufferings of his soule , and you know not what besides ; I doe not see , but onely that your will is your best weapon , when you be put to the push of any proofe . Yea in the same side where you reiect the iudgement of Cyrill , Ambrose , and Bede , as h wide coniectures and palpable mistakings , you come in with your foolish supposals , and offer them to all the godly as matters of good moment , onely because you fansie them . But mocke not your Reader with may , and must as you thinke ; your thoughts must be wiser and neerer the truth before a meane man will regard them . i Who but I ( you say ) would defend these palpable mistakings of the auncients , and not see the k expresse text against them ? ] Nay who but you would so peremptorily trample vpon the credits of such men , with a proud presumption of the text before you did better examine it ? Is it so repugnant to the Scriptures as you pretend , to say the wicked are a Redemption or propitiation for the godly , which in Moses the Scape-goate is said to be for the people ? Salomon saith , l COPHER LAZADDIC RASHAA a Redemption for the iust ( shall ) the wicked ( be , ) and the transgressour for the righteous . Where not onely the same sense , but the same word is found which Moses vseth , when he saith , the Scape-goate shall be m presented aliue before the Lord LECAPPE●… AALAV , to make ( Redemption or reconciliation ) by him . So God by Esay said , n I gaue Egypt CAPHRECA to be thy Redemption ; that is to be plagued for thee , that thou mightest scape . And so God often layeth the burden on the wicked , that should fall on the righteous , and excuseth the one by the punishment of the other , as he did typically on the Scape-goate & truely on Christ for all the sinnes of the people . Wherefore it was no such ouersight in Cyrill , Ambroses and B●…de to resemble the Scape-goate to the wicked , when they are punished to spa●… the godly as you would make it , their coniectures are farre more considerate then yours ; the Sauiour of the world was o counted among the wicked , and vsed in shew as the wicked are , when he bare our sinnes in his body , and tooke our burden on him . That which M●…nster reporteth out of all the Rabines , and especially out of Rabi Salom : Kimchi , and Aben Ezra , that the Scape-goate was p sent to a strong hill in the desert , and there torne in peeces before he could touch the middle of the hill ; I leaue to each mans liking , because the Scripture noteth no such thing ; Howbeit Tertullian saith , q extra ciuitatem abijciebatur in perditionem , the Scape-goate was cast out of the Citie into perdition ; And Iustine Martyr in his Dialogue with Triphon the Iew , saith , the Priests and Elders sent Christ away as the Scape-goate , laying their hands on him , and doing him to death . The r very like are your three reasons brought to shew that the Holocaust can not signifie the sufferings of whole Christ , and therefore not of his soule any way . ] Whether the Holocaust were a figure of Christes sacrifice , or did represent the ioynt sufferings of the whole manhood of Christ , neither of these is in question betwixt vs. You tooke vpon you to shew , that the Iewes by their sacrifices were directed to beleeue the suffering of that which you call hell paines in the soule of Christ , when he offered himselfe for our sinnes . That was the point which I denied . The shedding of Christes bloud vnto death , the Apostle in the ninth and tenth Chapters to the Hebrewes , doeth plainely deduce from those bloudie sacrifices of the Iewes ; other sufferings of Christ from their sacrifices he doth not deriue . The Holocaust , you replied , was s euery whit chopt in peeces , and altogether put into the fire and burnt . I answered this was done after the death of the sacrifice , whose dead body was wholly consumed to ashes with one and the selfe same sire ; and therefore this could not be referred to the proper sufferings of Christs soule ; which could not suffer any thing after the death of the body , much lesse be wholly consumed with any sufferings common to the body , since the body of Christ it selfe neither was , nor could be consumed with any corruption or affliction . Besides that you your self in the leafe before made a plaine resolution , that those t Sacrifices of beasts , could not prefigure the immortall and reasonable soule of Christ. How then could the dead bodies of those beasts cut in peeces and quite consumed with fire , represent the inward and proper sufferings of the soule ? Is there u any Similitude concurring in all points and circumstances with the thing signified ? ] If it did , it were the trueth it selfe , and not a figure thereof . And therefore all your illations that the Scape-goate , which in some things disagreed from the Deitie and body of Christ , could signifie neither , were vaine and idle . It sufficeth in figures warranted by the word of God , that one principall action or circumstance bee common to both , in how many things so euer they bee otherwise different . But where is your warrant in the Scriptures , that the burning of sacrifices when they were dead , signified the sufferings of Christes soule ? Shew that , and then wee will soone dispence with the rest of your rules and my reasons also . Figures expressed in the word of God had no doubt their similitude to the trueth , though we perhaps see it not ; and if any one point of resemblance be ratified by Gods authoritie , that may and must content vs. But will you of your owne head make figures to fit your fansies , and then claime the same prerogatiue , which God himselfe hath ? What if many figures in the Law had as great disparagement as you call it , To the things signified , as the burning of the Holocaust to the sufferings of Christes soule ? Is that a president for you to deuise and establish what figures please you , and thence to raise platformes for strange and newe doctrine ? The x bodies of beastes first sl●…ine were after caried out of the host . Now these signified Christs going out of Ierusalem to be slaine , but being yet aliue . The burning of the beasts after they were dead , was a sacrifice of a sweete sauour vnto God , which in trueth is Christs very death , and nothing done by him afterward , whereby Gods anger is fully pacified toward vs. ] In figuratiue and bloudie sacrifices could you distinguish the suffering , which was proper to the liuing creature that was offered , from the offering which was peculiar to the Priest , and from the accepting which belonged onely vnto God , you would not thus iumble them together both in the figures signifying , and in the thing signified . That the bloud of the carnall sacrifices slaine vnder the Lawe , did foreshew the bloudshedding and death of Christ Iesus for the sinnes of the world , the Apostle to the Hebrewes is very plaine , not onely calling him amongst other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The shadow of good things to come , and z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a similitude for the time present , but also making diuers comparisons betwixt them and the bloud of Christ , and proouing by the first testament that the second must be ratified with bloud and death . By which as by figures were sufficiently testified , the ioynt sufferings of the whole manhood of Christ euen vnto death . For the powers of ●…ife and sense in those creatures that had their bloud shed vntodeath , naturally feeling and shewing in their kinde the paines and terrour of death , were fi●…test to witnesse to all the beholders that the violent and bloudie death of the Messias , which hee would vndertake for the ransome of their sinnes , should bee grieuous and painefull euen to his soule . And that being made so manifest to all mens eyes by the death of the liuing sacrifices , what needed the burning of the same after it was dead and senselesse , obscurely to intimate if not falsely , that the fire of affliction as you would haue it , should consume the Messias ? God had therefore another meaning , as I take it , in commanding ech sacrifice after it was slaine , to be offered to him by fire . Forwhere of all creatures subiect to mans sight and sense , fire was the fittest for the light , heate , force , and motion thereof to designe vnto the people , the brightnesse of Gods glorie , the zeale of his holinesse the grace of his Spirit , and seate of his habitation in the heauens ; God gaue the Iewes fire from heauen to burne perpetually on his Altar ; which did teach them with what cleannesse of hands and feruentnesse of heart , the things which hee required , should bee offered vnto him ; and did separate the sacrifices dedicated vnto God from all prophane abuse and humane vse ; and made them ascend towardes the place of his glorious presence , that he might accept them with fauour , and be pleased with them . All which significations of heauenly fire were most perfectly accomplished in the sacrifice of Christ Iesus . For neuer man nor Angel offered vnto God any seruice with like puritie and charitie , as the Lord Iesus offered himselfe to his Fathers will ; and that his oblation did not onely clense his body from all corruption of mortalitie and infirmitie , as appeared by his resurrection ; but pearced the heauens with admirable celeritie and efficacie , and preuailed in the presence of God to bee a sweete smelling sauour for all the sonnes of God. Some of these things you seeme to acknowledge , As fire to signifie the a Acceptation of Christs death , in that it was a sacrifice of a sweete sauour ascending vp to God. What reason then haue you that fire should note the wrath of God powred out on Christes soule and body before he died ? Shall one and the same fire in one and the same sacrifice import both gracious acceptance with God , and terrible vengeance from God ? These be contraries in mine eyes , whatsoeuer they be in yours . That fire in sacrifices did shew Gods fauour and not his anger , the sacrifices of b Gedeon , c Salomon , and d Elias , doe plainly prooue , which God with fire from heauen consumed , not in token of any displeasure against them , or dislike of their offerings , but in signe of very fauorable acceptations both of their persons and sacrifices . Euen so at the first offerings of Aaron e the glory of the Lord appeared to all the people and there came a fire from the Lord , and consumed the burnt offering vpon the Altar ; which when all the people saw , they gaue a shout for ioy and fell on their faces . This fire descending from God and consuming that sacrifice , God commaunded to keepe f burning for euer on his Altar , and none might approch to him with any other fire in incense or offering : in so much that when Nadab and Abihu the sonnes of Aaron tooke strange ●…ire to offer before the Lord , and not of that which alwaies burned on the Altar , God g destroyed them with fire . The fire then which consumed the sacrifices of the Iewes was miraculously deliuered them by God , and ioyfully receaued of all the people , and therefore did not argue to them any wrath or vengeance on their sacrifices , but rather the fauour and good liking of God , which the Scripture noteth by the sweete odour of the sacrifice . As when Noah made his h burnt offerings to ascend ( by fire ) the Scripture saith , the Lord smelled a sauour of rest , that is , he shewed himselfe to be appeased , and his anger to rest . So when Aaron and his sonnes were to be consecrated Priests , God said to Moses , i Thou shalt make to smell , ( by fier ) ( that is , thou shalt burne ) the whole Ram , as a burnt offering ; it shall be to the Lord a sauour of rest : that is a pleasing sacrifice . And for that cause God willed the Iewes in their peace offerings , whereby they gaue thanks for their safetie and prosperitie , to vse fire ; and saith of it , k ISSHE , this burning by fire , ( or this sacrifice made by fire ) is a sauour of rest vnto the Lord. And so in incense , which Saint Iohn resembleth to the l prayers of the Saints , fire was likewise required , to teach them , that their prayers went vp before God as the smoke of sweete odours , and were accepted of him . Then not affliction or indignation on the Sacrifice was declared by the fire which God commaunded to be vsed in all kinds of sacrifices , but rather an ascending vp to the presence of God , and an accepting thereof in the sight of God , which is farre from your suffering of hell paines in the soule of Christ , for which you bable so much in both your bookes . But the Apostle sayth , as the bodies of beasts were burnt without the campe , so Christ suffered without the gate . ] Were it granted , that fire in Sacrifices did signifie probation or affliction , which is no way proued ; you are no whit the neerer to your suffering of hell paines in the soule of Christ. For the bodies of beasts , sayth the Apostle , were burnt , which can by no pretense of these wordes be stretched farder than the afflictions of Christes bodie , when he was carried to be crucified without the gate . And the chopping of the holocaust in pieces , that it might the more conueniently be layed on the wood to burne , maketh as slender proofe , that Christes soule suffered the paines of hell , notwithstanding your graue deuice , that Christes soule was chopt in pieces , and not his bodie ; which conceits of yours , declare your follie , but helpe not your cause . Those Sacrifices whereof part was burnt by fire , and the rest reserued for the Priest , and sometimes for the owner that brought them to feast before the Lord , had their bloud shed at the doore of the Tabernacle as well as the other , and so resembled the death of Christ no lesse than the other , though God would haue no part of the one to be eaten by the Priests or people , as the other were , but to be wholly consumed by fire , because they were wholly reserued or dedicated vnto him . And this the Apostle respecteth in that comparison which he maketh of the bodies of beasts burnt without the campe , whereof the Priests that serued in the Tabernacle could not be partakers . They were consumed by fire , because the Priests should not eat thereof ; to foreshew , as the Apostle noteth , that such as were addicted to the seruice and ceremonies of the Law and the outward Temple , could not be partakers of the trueth , which is in Christ , except they did leaue those elements of the Law , which seemed so glorious in their eyes ; and followed Christ out of the gate , bearing his reproch ; whose bloud was most holy and most sufficient to sanctifie the people , though hee were cast out of the citie to suffer as a malefactour and wicked person . Neither were the dead bodies of those beasts consumed by fire out of the campe , to make them sacrifices vnto God ; for then must they haue beene burnt on the Altar , which was at the doore of the Tabernacle of the Congregation within the citie , as the holocausts were ; but after they were slaine before the doore of that Tabernacle , and their bloud brought and sprinckled on the hornes of the Altar of incense , and before the vaile of the Sanctuarie , and their fat burned on the Altar of burnt offerings in the Court ; then was the rest caried out of the campe to be consumed with fire , that no man might eat thereof . The place whither , and the purpose why the dead bodies of those beasts were carried forth from the vse of the Priests , are touched by the Apostle in the thirteenth to the Hebrues ; but the maner of burning them after their bloud was sprinckled , and their fat offered vnto God vpon his Altar by sacred fire , he no way compareth with the sufferings of Christes bodie , much lesse of his soule , neither of which was consumed in Christes passion without the gate as their bodies were by fire without the campe . For the fire of probation and affliction by the witnesse of holy Scripture , consumeth only the wicked ; which are as drosse and m stubble before it ; it consumeth not the godly , but clenseth them , and maketh them pure as n golde tried in the fornace , yea o much more precious than gold tried with fire . So that my first and second exceptions stand good for ought you haue proued to the contrarie . No Scripture doth warrant , that fire in Sacrifices did signifie the torments of Christs bodie , much lesse the proper sufferings of Christes soule , least of all the paines of the damned ; but rather , as I haue shewed , the perfection and puritie of Christs sacrifice before God , and the acceptation thereof with God ; which are things farre distant from your deuice . As also that Christes bodie or soule were wholly consumed by any affliction when he suffered for our sinnes ; this hath neither ground in the word of God , nor trueth in it selfe . Which reason you cunningly skip , and say , my p second exception is also nothing . What mine exceptions were , my words are plaine . q Why the burning of the holocaust should signifie Christs affliction on the crosse either in body or in soule , I see no proofe made by this Confuter ; and why they should not resemble Christs afflictions before death , these two reasons moue me : First it was burnt after it was dead ; next it was wholly consumed by fire : neither of which can accord with Christes sufferings on the crosse . This was , as all men may see , my second exception , and not that which you subiect in place thereof . That indeed sheweth how carelesly you concluded against your selfe . For where you make such a stirre for the PROPER sufferings of the soule of Christ , when you come to exemplifie them but in a figure , you bring the burning of the bodie of the holocaust , which either wholly excludeth the sufferings of the soule , or admitteth none but those that were also common to the bodie of Christ , and so your PROPER sufferings of Christes soule are cleane without your owne example . But now you amend the matter , and plainly affirme , that r one and the same torment afflicted Christes whole manhood by sympathie . ] Looke better to your words , Sir Trifler , another time . If it were common to the bodie , how was it proper to the soule ? If it were proper to the soule , how was it common to the bodie ? You haue shifts enow to saue all this : for s according to the proportion of the holocaust , so WHOLE Christ , you say , and then his verie soule CHIEFLY was AS IT VVERE chopt into pieces , and AS IT VVERE quite consumed in his firie sorrowes . ] A learned & wittie answere very like , as it were , to your selfe . To proue the proper sufferings of the soule , you proportion out the sufferings of the whole man , which are common to bodie and soule ; and these because they are chiefly in the soule , you make proper vnto the soule . By that reason all the sufferings of the bodie are proper likewise to the soule ; because the sense of them is chiefly , if not onely in the soule . But what will you not say , that speaking both monstrously and falsely in your firie humor , salue it all with as it were ? The soule of Christ , you say , was AS IT VVERE chopt in pieces , and as it were quite consumed ; and so in effect , when your words , which should be proper and positiue in points of faith , are absurd and senselesse , you imagine they may be as it were like to be true . Did you professe to speake figuratiuely and not properly , as in positions of Religion you ought to do , many phrases might be borne withall which otherwise are intolerable : but when your assertions are out of all square and trueth ; then to qualifie them with as it were ( which is a shift , though verie shamefull , thorowout your booke in the greatest matters in question ) and still to defend them as principles of Christian religion ; this is fit for no man but for him that maketh a Maygame of p●…etie to support the madnesse of his fansie . With like learning you cure the contrarietie that you readily ranne into , whiles ouer egerly you pursued your owne purposes forgetting what fell from you in other places . For where in your Treatise for an aduantage you sayd , t those sacrifices ( of beasts ) could not prefigure the immortall and reasonable soule of Christ ; and in your Defence you resolutely inferre , u It must then be of necessitie ( I thinke ) the humane soule of Christ , which the Scape-goat signified , which was a true sinne-offering : This you can FVL EASILY reconcile , and that without trifling . In the former place you meant generally and for the most part , but not alwayes , nor altogether : Againe , the Scape-goat and the holocaust do not , in respect as they are bodily things , represent the soule of Christ or any matter pertaining to it ; but the particular vsage and maner of action about them , doth liuely represent the sufferings of Christes soule . ] This indeed is not trifling , but plaine tumbling in the mire . Your words were : those sacrifices ( of beasts ) could not prefigure the immortall and reasonable soule of Christ. Your new correction is now , you meant they did not ALVV AIHS nor ALTOGETHER represent meere bodily sufferings . What is your new addition but a cleere confession , that your former words were false ? For if those sacrificcs did not alwayes nor altogether represent Christs bodily sufferings , then sometimes they prefigured the sufferings of his soule . But you sayd , they were x ALTOGETHER VNFIT for those inward and inuisible things , NEITHER HAD THEY ANIE RESEMBLANCE TOGETHER . Altogether vnfit , and not altogether vnfit to represent the sufferings of the soules ; as also not any resemblance and some resemblance are contradictions in our countrey , whatsoeuer they be in yours . But since you can not alwayes nor altogether hit the trueth , you will now goe to it with respects . The Scape-goat and the holocaust , you say , doe not in that respect as they are bodily things , represent the soule of Christ , or any matter pertaining to it . ] In that respect as they are bodily things without any sacred action or passion , they figure neither bodie nor soule of Christ , nor are indeed any figures at all . But you speake of sacrifices of beasts , which can not beare that name in the Scriptures without some sacred action and passion ordeined by God to praefigure the sacrifice of his Sonne . And where euery thing which was appointed of God to foreshew the comming and dying of his Sonne , was a figure of him , not in respect of any bodily matter or forme , ( for so all things of that kinde should naturally haue beene figures of Christ , and not by gods appointment , which is most absurd and false : ) but in regard of some holie , rare , or beneficiall action , passion , or propertie authorized by God to represent the power and vertue of Christ appearing in our flesh ; you like a deepe Diuine seuer from those sacrifices all sacred actions and passions ordained by God , to make them both sacrifices and figures , and then tell vs that in respect of their earthly and bodily substance they were no figures of Christes soule . When you sayd Sacrifices , you included those sacred actions and passions , which made them sacrifices and figures of Christes sacrifice ; and therefore to exclude them againe with an idle respect , is a silly and emptie refuge . If vnder bodily things you comprise externall and sensible actions and passions ; then is it euident , that by sensible signes in those Sacrifices God did alwayes and altogether declare the ioynt sufferings of Christ for the sinnes of the world , but not the paines of hell nor the death of the soule , from which you alwayes and altogether slide , vnder pretence of my grosse vttering it , though I vtter it in the selfe-same words and parts which the Scripture doth . But how considerate are you , when you vouch , that the y Scape-goat representeth not Christes soule , vnlesse onely in respect of the escaping of it , when the other goat died ; & yet not the body of the holocaust , but the vtter consuming by sire of the whole , signifieth the sufferings of whole Christ ? What agreement hath ESCAPING with VTTER CONSVMING ? and yet you make both these actions to be figures of the sufferings of Christes soule . So that Christes soule by your refined figures did escape free from death , and not escape free from death ( for you defend that Christ died the death of the soule ) and was vtterly consumed , and could not be consumed ; but as it were escaped , and yet escaped not , and was at it were vtterly consumed , and yet could no way be consumed , but escaped free and vntouched as the Scape-goat did . Such is your settlednesse , that yea and no , with you , are as it were all one . That fire did signifie the z incorruption of Christes flesh after death , is very hard and farre fetcht . Sacrifices had their respect to Christes death , not to any thing further or afterwards . ] All things are farre fetcht with you , that come not from the whirlepoole of your owne head . It is the iudgement of S. Austen and other learned Fathers , which you so lightly esteeme . a The same substance of the bodie shall be changed into an heauenly qualitie ; quod ignis in sacrificio significabat , velut absorbens mortem in victoriam ; which fire in sacrifice signified , as it were swallowing vp death in victorie . Whom Bede disdaineth not to follow . b Ignis in sacrificio id significabat , velut absorbens mortem in victoriam . Fire in sacrifice did signifie victorie euen swallowing vp death . Cyril is of the same minde . c Agreeably ( to the sacrifices ) did heauenly fire consume all things that were done by our Sauiour in the bodie , and restored them all neerer to the nature of his Diuinitie : for rising from the dead , he ascended to heauen : his passage to which place the nature of fire doth shew . To farder sufferings after Christes death no sacrifice had respect , because there neither were any , nor needed any ; but to the efficacie and glorie consequent to Christes death , the fire in sacrifices had respect , as these Fathers affirme . Against whom though you euery where oppose the worm-eaten warrant of your owne words , I trust you will somewhat relent to the Apostles authoritie ; who telleth you , that the d high Priests going int●… the most holy place with the blood of the sacrifice once euery yeere , signified Christes e entring the heauens with his owne blood ; which I hope was after both his death and his resurrection . As for an f other sense out of Austen , that it should signifie our perfection and burning charitie , it can not be true : for the holocaust-sacrifice out of question primarily signified the person of Christ , not ours . Also you both here do seeme to double , vnderstanding by the holocaust both incorruption after death , and a perfect burning loue in vs now in this life ; which things are farre distant , and can not stand together . ] You are so giddie , that you dislike euerie thing ; and so hastie , that you conceiue nothing right . S. Austen sayth indeed that fire in the holocaust may note the feruent ●…esse of charitie , and brightnesse of immortalitie , which are all one with perfection and incorruption . What fault finde you with this ? The holocaust , you say , signified primarily the person of Christ , not ours . Doth S. Austen denie that ? It suff●…ceth for the trueth of his wordes , that those sacrifices did principally point out Christes sufferings , grace , and glorie ; and consequently ours . For as we haue g fellowship with his afflictions , and are conformed vnto his death ; so shall we be partakers of his perfection and incorruption , and be h fashioned to ( his ) image . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If we suffer as he did ( sayth Paul ) that we may be glorified as he was ; not presuming an equalitie with him , but promising a conformitie to him . The Sacrifices then which ( as you grant ) primarily signified the person , passion and perfection of Christ , did secondly note and teach our dying to sinne , our rising againe in glorie and appearing before him in perfect holinesse ; which in this life we endeuour but can not attaine to the full , till by death we be freed from sinne . The bearing of Christs Image is enough to iustifie Saint Austens speech . For he neither saith , that the holocaust did primarily signifie the members of Christ , nor that men could haue perfection of charitie in this life : but when Christ shall present vs righteous and glorious vnto his Father , then shall he offer vs as holocausts vnto God. And yet in the meane while what hindereth Saint Austen to exhort vs , that the Diuine fire of Gods wisedome and grace may wholy inflame vs , and euen consume vs ? Who but a moth of your mould would giue Saint Austen the l●…e twice in two lines for so speaking , and in the third line after charge him with doubling , as if Christs puritie in this life and glorie after this life could not stand together ? or the perfection of Gods Saints here ( such as it is , which the Scripture so i calleth ) were not coherent with that incorruption , which they shall haue there ? The one is not the other , but the one is so consequent to the other , that without holines in earth no man shall euer enioy happinesse in heauen . And to both doth the imitation of Christ , and signification of fire in the holocaust direct vs. Comming to the next reason you k reprooued me for saying , Sacraments are earthly Elements , they can not set out the spirituall and ●…uisible effects in Christ. ] There was iust cause I should tell you , that this your asse●…tion did mainly crosse the very nature and definition of a Sacrament . For Sacraments are visible signes of inuisible graces ; that is , of the spirituall effects of Christs power and grace abiding in him , and yet working in vs. Wherein did I wrong you ? you ment they l vsually represent not spirituall and in●…sible effects or acts in Christ him selfe , but onely the externall and visible parts of his passion . ] The two Sacraments of the new Testament , Baptisme and the Lords Supper ; doe they represent onely the externall and visible parts of Christs passion ? Doth Baptisme shew no more in Christ , but that actuall and substantiall water ranne out of his side after he was dead ? Is this the whole signification and rep●…esentation that baptisme offereth vnto vs ? Surely you must leaue Catechising and learne to be catechised ; if this be all your skill in Sacraments . The bread and wine on the Lords table , besides the reference which they haue to the body of Christ broken and his blood shed , doe they not plainly shew the flesh of Christ is meate , and his blood drinke nourishing our soules to euerlasting life , as the elements support and maintaine the life of the body ? Water in Baptisme doth it not declare the power of Christs death washing our soules , and of his spirit renuing our minds ? These you say are m spirituall effects wrought in vs not in Christ. Power to clense , quicken , nourish , and strengthen to eternall life , is that Christs or ours ? We indeede are the persons that are clensed , quickened , nourished and strengthened ; but the force and grace working these things in vs , is Christs and not ours . We receiue it as flowing from the fountaine , but it naturally springeth in him , and from thence is deriued to vs. The Sacraments then teach vs , that the fulnesse of power and grace dwelleth in Christ really and truely ; which he is content shall worke in vs , but neuer leaue him . The water washing , the bread nourishing , the wine comforting , note no power in vs to do any of these things ; it is euident impietie so to thinke or say ; onely they assure vs , that as Christ the true owner of all these things , by his obedience vnto death , was made the onely disposer of them ; so he will performe the couenant with vs , which the Sacraments doe seale vnto vs ; and that is the couenant of mercie and grace in this life , and of glorie in the next ; which the Sacraments could not seale , except they did signifie those gifts and effects to be actiuely and originally in the giuer ; as they are passiuely in the Receiuers . n VSVALLY Sacraments doe not represent spirituall effects or actes in Christ. ] When text and trueth faile you , your fashion is to flie to phrases ; and so still to say somewhat , though it want both learning and vnderstanding . For example , Sacraments ( you say ) doe not VSVALLY represent spirituall effects or acts in Christ. Did you speake of nature , which often faileth ; or of men , who change their minds , vsuall and vnusuall might serue for some purpose ; but what is this to Sacraments ? they constantly and continually keepe the same order in their significations and representations ; so that vsuall and vnusuall in them are all one . The nature of the Element is still the same ; the action prescribed may not be varied ; the promise annexed neuer faileth on Gods part . So that what any Sacrament once resembleth or signifieth , it alwayes expresseth and obserueth the same . Will you diuert your wordes to diuers Sacraments , and make that vsuall to one , which is vnusuall to another ? This which you vsually exclude from Sacraments , is common to both the Sacraments of the New Testament of which we reason ; and being common to them both , as I haue shewed , to signifie spirituall effects or acts in Christ himselfe , with what trueth say you now , THEY do it not vsually , speaking of both ; whereas both do it apparently and perpetually ? It is o your selfe indeede that denieth the very definition of a Sacrament : for your maine assertion is that neither the Iewish sacrifices , nor Christian Sacraments , doe signifie any more then the bodily and blo●…dy death of Christ , which I hope was a visible , and no ●…uisible thing . ] Your Reader will shortly take you so often tardie with foule-lies , that hee will skant beleeue you , when you speake a trueth . Is it any position of mine that the Iewish sacrifices , and Christian Sacraments doe not signifie any more then the bodily and bloudie death of Christ ? Indeede I af●…irmed they signified none other death of Christ , but only that which was bodily and bloudie , which I g●…ant was visible ; but as for other effects of Christs power & grace , by which we are p grafted into Christ , and quick●…ed and nourished vnto life euerlasting , Ireferred them to the Sacraments of the new Testament as vnto Seales confirming the couenant of mercie , grace , and glorie made to vs by the death of Christ , in the same words that I now speake it . And so conclude of them , as I doe now ; q These propose vnto vs no inuisible paines of hell , but the body of Christ wounded , and his bloud shed for the remitting of our sinnes , and vniting vs vnto Christ. Therefore your turning no inuisible paines of hell , which are my words , into no more then a bodily death , which are yours ; and vnder pretence of those words , excluding from the Sacraments all other significations and representations of Christs inuisible power and grace proposed by them , sheweth your accustomed vain of misconstering and altering my words , when you cannot otherwise impugne them . You r make me to crosse the institution of the Lords table , because I said the Ceremonie of breaking the bread , cannot properly belong to Christs body . But euen here doe I not expressely say , that it sheweth forth how Christs body was broken for vs ? ] Where by Christs institution the bread was BROKEN , to note vnto vs the breaking of his body for our sinnes ; and Paul expresseth that similitude of the bread broken to Christes body , in saying , The bread , which wee breake , is it not the communion of the body of Christ ; and to verifie that resemblance , reporteth the words of Christs institution in effect to be these , This is my body which is broken for you : you to make a siely shew that the Sacraments declare Christs suffering of Hell paines , auouch that the. u breaking of the bread cannot properly belong to the body , but to the soule , and to the body by Sympathie with the soule . Wherein you first denie the Similitude betwixt the bread and the body of Christ , to be true in deedes but onely in words ; because you doe not acknowledge the violence offered to Christs body by his persecutors , to bee any kind of breaking properly and truely . For howsoeuer with bigge words you talke of the anguish of Christes soule bruising his body ioyntly also ; yet when you come to expresse your selse plainely , you say , y This grieuous passion was in his soule immediatly and properly , seeing then his body was not touched with any smart . And since all sense of paine is in the soule ; if by breaking you vnderstand not the violence offered to Christes body , in vaine come you in with your Sympathie , which may shew itselfe in the body , but not bee felt of the body , by reason the powers of sense are in the soule ; and so you controle the Apostles words as voide of all trueth , whiles you referre them truely and properly to the soule , and not to the body but onely by Sympathie . The grounds , whereon you denie this Analogie betwixt the bread and the body of Christ , are as absurd and false , as the Conclusion , which you build on them ; and are in number foure . 1. That Klômenon ( in Greeke ) is BROKEN TO PEECES properly . 2. That MEDVCCA in the Prophet ( Esay ) is also broken to peeces , properly , or crushed and beaten to POVVDER . 3. That Christes body was not properly broken . 4. That the breaking of the bread into many peeces , doeth first and immediatly set out the breaking of his soule . In all which you violently follow your owne fansies , as your maner is , against all diuine and humane testimonie . For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not by his proper signification import that only , which is broken in peeces , as you meane peeces wholly parted the one from the other . Looke backe to your Lexicons , to which you appeale , and namely to that of Budaeus , Tusanus , and Constantinus which Crispine Printed , Anno Domini 1562. or to that which was a fresh Corrected and enlarged by G●…snerus , Iunius , Xylander , Cellarius , Honygerus and others , and Printed at Basill 1584. and see whether Klân whence Klômenon commeth , bee not there expressed by frango , flecto and luxo , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which are to breake , bow , vnioynt , bruise , or cut . And though Robert Steuen in his Thesaurus , set downe none other signification to the verbe Klân , but frango to breake ; yet hee doth not thereby meane onely breaking of bones , or making of peeces as you ful wisely intend ; but to breake generally , whatsoeuer or howsoeuer . And so Klân is to breake the straitnesse of any thing by wrying or bowing it , and the coherence of any thing by straining , tearing or cutting it , and the roundnesse or fulnesse of any thing by bruising it . Aristotle in his Problemes sayth , that as we clime vp the hill a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the knees are bent ( or strained ) backward ; as we goe downe the hill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thighes are bent ( or strained ) forward : as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Hippocrates is the straining of a ioynt , where he saith ; that in holding the hand forth right , b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bowing of the ioynt ( at elbowe ) is strained . For so doth Galen expound him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The offer to stretch out the c arme directly straineth the ioynt at elbow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the out side . And Lucian describing the iesture of a Tragicall person , sayth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bowing and straining himselfe . In all which Klàn doeth not import any breaking of bones nor making of any pe●…ces , but the straining of the ioynts , by which the body or the parts thereof may be bowed . He ●…ychius saith klân is likewise to cut , expressing it by d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cut vines , which Theophrastus calleth e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cutting of vines , with whom Suidas , Phauorinus , & the Greek f Scholiast vpon Aristophanes agree , deriuing the metaphoricall signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from cutting the tender branches ( of vines , and other trees ) which are properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they wil turne and bowe euery way ; and the hooke that serueth to cut them , is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yea the very breaking of bread in Christes institution , ( to which the Apostle resembleth the violence offered to Christes bodie ) the Greeke church neuer so vnderstood , that g it was not or might not be done with kniues . For besides that the ancient leiturgie vnder the name of Chrysostome , mentioneth a sacred knife in forme of a lance , wherewith the bread was cut , which is there expressed by h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Germanus Bishop of Constantinople reporting the vse of the Greeke Church in his time continued fro former ages , saith , the Lords body i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is cut with a knife , which they call a launce , out of the bread ; and though that be diuided , yet Christ remaineth whole and vnparted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in euery piece of the bread so cut . That klân is also vsed to signifie the tearing or bruising of fleshie parts , where no bones at all are broken , Hippocrates the father of all learned Physicke , speaking in his owne Art most skilfully and truly , doth cleerely witnesse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : k Lesse dangerous are any of the bones broken , than where the bones are not broken , but the vaines and sinewes adioyning are on euerie side bruized . If the vaines and sinewes of mans bodie are properly sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they are bruized or torne with any violence ; the flesh of man , which is full of vaines and sinew●…s to bring bloud and sense to euery part of the bodie , can not be bruized with staues , or torne with whippes and thornes as Christes was , but those vaines and sinewes spreading themselues thorowout the flesh , must likewise be bruized and broken , which Hippocrates calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though the danger be the lesse , because the veines and sinewes seruing to that vse , the more outward they come , the smaller they are . And lest you should still dreame as you doe , that there is no breaking of any thing in mans bodie but of bones , and that when the pieces be wholly seuered one from the other ; Galen , a man past exception in his facultie , telleth you , that in violent hurts of the hands or feet , by leaping , falling or straming , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the knitting of the bones rather breaketh than the bones themselues . Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put to signifie the losing and tearing of the ioynts when the bones are not broken , which Galene auoucheth is the properest word that the Greeke tongue hath for breaking of bones , and vsed almost of euerie man that is acquainted with the Greeke tongue . Of breaking m he likewise saith : n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part ( may be ) broken , the rest being yet coherent . Euen as Hippocrates sayd before him : o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : when the lower iaw is broken , if it be not cleane forced a sunder , but that the bone is in some part coherent . By which it is euident that as well ioynts as bones may be BROKEN , and that either in part or in whole . Klan then , whence klômenon is deriued , importeth not necessarily the breaking of bones in mans body , as by your new Diuinitie you haue lately deuised , to make way for your hell paines in the soule of Christ ; but it signifieth generally to breake , as our English word doth , and frango with the Latines likewise ; whether it be by bowing or straining that which is straight ; by losing that which is fast ; by bruizing that which is sound ; or by cutting and seuering in part or in whole that which is coherent . And so much our English word BROKEN expresseth . We say the necke or backe is broken , when neither bone nor skinne is broken , but the fastning of the ioynts is losed . Likewise the head the face , the shinnes are broken , when the skin or flesh of these parts is by some violence razed or torne . Yea the veynes are broken with a rupture , and children are broken out when their flesh doth exulcerate . And since the diuiding of that which was coherent , ( which the Phisitians call p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the solution of vnitie or continuitie , ) whether it be strayning , cutting , razing , tearing , or bruizing the bones or flesh of mans body in part or in whole , is contained in the English word breaking , and in the Greeke word Klômenon ; the Apostle spake properly enough when he said that Christs body was broken , for so much as all the ioynts of it were losed in sunder , the vaines and sinewes tornc with piercing and grating of Iron spikes , the flesh and the skinne cut and rent with thornes , whips , and speare , and bruized with staues ; though the bones were not broken , which is your ignorant exception against the Apostles words . But MEDVCCA in the Prophet is broken in peeces properly , or crushed and broken to r powder ; as these Scriptures doe vse the word likewise , and all Lexicons doe confirme . ] Your resolutions are so rash , that no man will trust your report for the proper signification of words . DACHA indeede is properly to bruize whether it be with hand or foote , but not to peeces nor to powder , without some other word added to expresse so much . For your Lexicons , to which you so confidently appeale , consult that of Pagnine perused and augmented by Mercere , Ceuattere , and Bertrame , and Printed at Lyons in Fraunce Anno 1575. or Forsters Printed at Basile Anno 1564. and see whether they do not plainly reproue your folly . s Forstere expresseth the theme , whence MEDVCCA commeth , by oppressione seu depressione contusus est , to be bruized by oppression or depression ; neither doth he so much as mention the signification of frangere to breake in all the examples of that theme . t Pagnine declareth the force of that theme by conterere , frangere , contundere , to beate , breake , or bruize , but Mercere addeth as Forstere did , oppressione vel depressione , by oppressing and depressing . And against your beating to powder , Pagnine taketh speciall exception out of the Rabbins in the very same place of Numbers , whence you would inferre it . For vpon the words Numbers 11. verse 8. the people gathered Manna , and BEATE IT in morters , and made cakes u of it . He saith , differt a SHACHAK secundum Hebreorum Doctores , quod SHACHAK x est minutatim contundere & terere . The word here vsed differreth from SHACHAK according to the opinion of the Hebrew Doctors , because SHACHAK signifieth to beat a thing small or to powder , which cosequently this doth not . And though they had dissembled so much , yet the Scripture it selfe doth conuince , that your obseruation out of that place , as out of all the rest which you quote for that word is starke false . For Manna by the description of Moses , was a small round thing , y small as the hore frost on the earth , and z fell in the night with the dew , and a melted ( away ) when the heate of the sonne came . Now Manna being so moist , that it would melt with the heate of the Sunne , was not beaten in morters to bring it to powder , as you boldly suppose , since it would rather cleaue together then come to powder ; but by bruizing it betweene two stones , which was their kind of Mill in the Wildernes , or in a morter with some water they did worke it to batter or dough , thereof to make wafers or cakes . But were it so , that Manna would come to powder , which yet the text doth not infe●…re ; will you conclude , because beating in a morter bringeth dry things to powder , that therefore beating doth generally and necessarily signifie beating to powder ? And as that place is mistaken by you , which only seemed to make for you ; so not one of the rest , which you quote in your ma●…gin doth conuince either beating to powder , or breaking in peeces properly , to which you so violently wrest the words of ●…say . For where the Prophet saith , the b Nettes of Egypt shall be torne , that is farre from beating to powder , except you haue lately deuised the powder of Nettes to make a plaister of . And if we should say they were torne to pieces , what necessitie is there , that either this tearing should be properly breaking , which you admit not but in things that be stiffe and hard as bones and such like ; or that those pieces should be diuided from the whole , and not rather be ruptures in the whole , as we see in torne nettes , which are not alwaies rent cleane a sunder ? The next and last place which you quote for the proper vse of this word , it as wide from your purpose , as West from East . c None wounded ( sayth Moses ) with any contusion ●…r abscission of his secret parts , shall enter into the congregation of the Lord. Can thos●… parts of man be properly broken in pieces , or beaten to powder ? They may be bruized or wounded , as other fleshy parts may be , but breaking to pieces properly , or beating to powder , were very strange in that case . That bruizing was vsed as well as cutting , to make men Eunuches , appeareth by Paulus Aegineta ; where he sayth : Hu●…us re●… modus duplex est , vnus collisione , alter excisione absoluitur : The way to do this is double , one by bruising , the other by cutting . And since Moses compriseth both these wayes in his words , it is euident that DACCA is a bruize , and consequently the word may be properly applied to Christes bodie , which was sorely bruized as well with the beating of s●…aues and whips , as with piercing and grating of iron spikes . These are the grounds on which you gather , the Prophet could not by that word meane the wounding and bruizing of Christes bodie ; but because powder and pieces , as you dreame , are properly comprised in that theme , therefore it must be referred to the soule of Christ. As if pieces and powder came neerer in soules to the right signification of bruizing , than the mangling , tearing , and contusing of Christs body , which he suffered from the violent rage of the Iewes . Your other word of the very same nature , keepe to your selfe . When your proofs faile you in this , you may not be suffered to roue at your pleasure , and to reach after other words , & out of your own vnlearned skill to vouch , they are of the very same nature . Wherefore there is no cause why the coherence of Esaies wordes should be cut in sunder by your vnhandsome deuice of the peeces and powder of soules ; but as the first words in that sentence , e he was wounded for our transgressions , and the last , with his stripes we are healed , are plainly referred to the punishments of Christes bodie ; so the middest , he was bruized for our iniquities , should haue the same relation and intention , especially the Prophet foretelling the people , what they should see in their Messias , and how they should misiudge of him . f We ( sayth Esay ) did iudge him as plagued and smitt●…n of God , but he was wounded for our transgressions , and bruized for our iniquities , and with his stripes are we healed . Neither is it any strange thing in the Scriptures to ioyne this very word which you talke so much of with wounding as with a word of the same nature and force . For besides that Moses sayth , g None wounded with any bruizing or ●…utting of his secret parts , shall enter into the Lords congregation ; Dauid saith to God , Thou hast bruized Rahab , as one that is wounded . Where wounding & bruizing are more properly lincked together as words of like force and effect , than your breaking of soules into pieces , or beating them to powder . The verie same word is also vsed in the Scriptures , to note the bruizing of mans bodie by sicknesse , or of his estate by wrong and oppression . Dauid in a grieuous sicknesse complaining that he felt nothing sound in his flesh , nor any rest in his bones ; addeth : h I am weakned and bruized very much . Bruize not the poore in the gate , sayth Salomon ; that is , oppresse not the poore in iudgement . The children of the foolish shall be i bruized ( that is , oppressed ) in the gate , and none shall deliuer them . And when it is applied to the soule , it may note that to be either wounded with sorrow , oppressed with wrong , or humbled with obedience ; but as for powder and pieces , from which you would pull a iust proportion , which nothing can answere but the paines of hell , it is a sicke conceit of your owne braine ; it hath no deriuation either from the Prophets or Apostles words . You did not meane , that k the soule might be properly broken in pieces , but that thus it is neerer and better applied to the soule than to the bodie ; which was only pierced and boared thorow . ] Then was your former opposition out of the Scripture very licentious , and your conclusion as friuolous . In that a bone of Christes was not broken , you inferred that Esaies words , He was broken for our sinnes , l could not be properly meant of Christes bodie , flesh , and bones : as if there were no breaking of ioynts , veines , sinewes , flesh , or skinne ; but only of bones . And yet as if the soule of Christ , which is by nature altogether indiuisible , might properly be broken in pieces , you conclude the breaking of the bread can not properly belong to the bodie of Christ , BVT TO THE SOVLE . Had you denied the breaking of the bread properly to belong to either , your words must haue beene ; It can belong properly neither to the bodie , nor to the soule ; but you denie the one , and auouch the other ; It can not belong properly to the body , but to the soule . Whether those words of yours doe not expresly import , that the breaking of bread doth properly belong to the soule of Christ , as to the trueth wherein they must be verified , I leaue it to the iudgement of the discreet Reader . [ Howbeit , you denie not , but m broken applied to the soule ( of Christ ) is figuratiue . ] And so you grant there was no cause you should take such exceptions as you did to the Apostles wordes , This is my bodie which is broken for you . For since it can not be verified of the soule , but figuratiuely as you now confesse ; it may so be most iustly verified of Christes bodie , without any sense of hell paines suffered in the soule of Christ. And if the consent of the English , Latine , and Greeke tongues may be trusted for the vse of a word ; breaking may properly be affirmed of Christes bodie , which can not be of his soule ; for so much as his ioynts , veines , sinewes , flesh and skinne were broken and torne in sunder , though his bones were not . And but that your fashion is to follow no man farder than your fansie leadeth you , you might haue seene with what reuerence and conscience Master Beza , that otherwise vpholdeth the sufferings of Christes soule , referreth this word KLOMENON to the tearings and torments of Christes bodie , being hereto led by the Apostles assertion . By the word n broken ( in Pauls wordes ) is designed the kind●… of ( Christes ) death ; because , besides that the Lords bodie was torne , bruized , and euen broken with most bitter torments , though his legges were not broken as the theeues were , Christ breathing out his soule with a most violent death , was as it were rent in two parts according to his humane Nature . This word then hath a MARVELLOVS EXPRESSE SIGNIFICATION , that the figure should fullie agree with the thing it selfe ; to wit , that the breaking of the bread should represent to our minds the verie death of Christ. Peter Martyr hauing made your obiection , that a bone of Christ was not broken , resolueth : But o heereof I will not greatly contend for somuch as this breaking is by many Fathers referred to the body of Christ. With whom the wordes following doe make , ( broken ) for you ; which indeed leadeth me to consent vnto them , and to acknowledge a double breaking , ( one in the bread , another in the q bodie of Christ. ) Bullinger sayth , p The bread is properlie sayd to be broken , the bodie of man to be slaine ; howbeit , in the Hebrue tongue to breake , is to waste , to kill and destroy . And so the visible bread , which in our sight is broken with our hands , doth certeinly set before our eyes that bodie ( of Christ ) which was broken or done to death by vs or for vs. So Haymo : q Christ himselfe brake the bread , which he deliuered to his Disciples , to shew that the breaking and suffering of his bodie came not but of his owne accord . Which wordes he tooke out of Beda vpon the Gospels of Marke and r Luke . Before whom , Prosper : s When the host is broken , and the bloud is powred out into the mouthes of the faithfull , what other thing is designed than the doing to death of the Lords bodie on the crosse , and the shedding of the bloud out of his side ? And likewise Austen : t The table of thy spouse ( sayth he to the Church ) hath bread that is whole , quem fractum & comminutum vidimus in Passione , which wee saw broken and bruized in his Passion . Of this bread the Lord himselfe sayd ; The bread which I will giue , is my flesh . And indeed whosoeuer shall duely consider the violence done to euerie part of Christes bodie before and on the crosse , shall find a farre sharper and so●…er kind of breaking , than if his legges had beene knapt in sunder as the theeues were ; and see iust cause why Paul compared the breaking of Christes bodie to the breaking of the bread , though you idlely or falsely say it was ONELIE PIERCED or boared thorow . For if by piercing you meane all kinde of violence , that impressed any paine in the bodie ; then is piercing farre larger and grieuouser than your kinde of breaking , which is of bones ; and more than such piercing , Christes bodie needed not , to answer the similitude of breaking the bread . But if by piercing you meane boaring thorow , as you seeme to expound it ; then did Christes bodie suffer manie violences , as buffeting , striking , whipping , piercing with thornes , and such like , which were no borings thorow . And so there is either no weight or no truth in your words , that Christes bodie was only pierced and boared thorow . u Vainly you charge me , I know not how often , against my expresse words , that I call hell , heauen , and descending , ascending ; but here it is no wrong to charge you with such an absurditie indeed , who expresly do make that , which you say is FIGVRATIVE , to be a proper denomination . ] If I charge you falslie , when you come to the place conceale it not ; in the meanetime , if there were any inconuenience in this , as there is none , it was the tracing of you in your owne termes . For you argued , that Christes bodie could not be sayd properly to be broken , because no bone of his was broken ; and consequentlie it is your collection , that if a bone ( which is but a part of Christes bodie ) had beene broken , the bodie of Christ ( which is the whole ) might be sayd to haue beene properly broken . Mine answer was , that since Christs bodie had other parts besides his bones , which by his owne words are conteined vnder the name of his flesh , if any parts of his flesh were truelie broken , the whole body might be sayd to be properlie broken , as well in respect of his flesh , as of his bones . What absurditie find you in this , that first proceeded not from your selfe ? But , were the words mine owne , when I speake as a Diuine of the proprietie of signification , calling that proper which is not metaphoricall ; and affirme , that as the sense of the word BROKEN was proper in a part of Christes bodie , so must it likewise be proper and not metaphoricall in the whole , because the whole , which taketh his denomination from a part , must retaine the same signification of the word , which was verified in that part ; what boyes play is it in you to come from metaphors to other kinds of figures , and to trifle with termes of proper and siguratiue ( when I opposed proper to metaphoricall ) and child●…shlie to charge me , that I speake contraries with a breath ? As if one and the same speech might not be figuratiue in expressing the whole for a part , which is Synecdoche , and yet reteine his proper signification , and be no metaphor . Except therefore your Grammar be so great , that euerie Synecdoche must needs be a metaphor ; and your Logicke so little , that you can not distinguish a subiect from a predicate ; I see no cause but one and the same speech or proposition may be figuratiue in the subiect , by vnderstanding the whole for a part ; and yet proper in the predicate , by reason the sense thereof is not metaphoricall . For these be figurae dictionum , not orationum ; figures of words , not of sentences . As in our case whether Christes bodie were properly broken , or no : if the bodie , which is the subiect in that proposition , by Synecdoche be taken for a part ; then broken , which is the predicate , must the rather be properlie and not metaphoricallie affirmed of that part , which was truelie broken : how beit , as I thinke , since the proper sense of breaking was verified of all or the most parts of Christes bodie , it must likewise be verified of the whole bodie . But omit these Grammaticall and Logicall points , wherewith manie Readers are not acquainted , and come to the verie pitch of my words . I doe not affirme , that the whole for a part is a proper speech , as you conceiue me ; but that the whole from a part may properly ( and not metaphorically ) take his denomination . That a man speaketh , writeth , heareth ; seeth , tasteth , smelleth , and such like , are they proper or figuratiue speeches in your censure ? Proper I thinke ; and yet no part in mans bodie is the instrument of speech besides the tongue , of writing besides the hand , of hearing besides the care , of seeing besides the eye , of tasting besides the mouth , of smelling besides the nose . Infinite are the actions of the bodie naturallie executed by certaine parts , as eating , drinking , sleeping , spetting , coughing , weeping , and other such , which no man in his right wits will affirme to be figuratiue actions or speeches in man ; and yet in them all , a part doth denominate the whole . In the vertues and vices of the mind , as for men to be wise , sober , diligent , patient , liberall , learned , mindfull , watchfull , and such like , or the contrarie ; shall we say , that men be figuratiuely and not properly and truely such , because these are gifts of the minde , and not of the bodie ? The verie essentiall parts of man , as vnderstanding , will , reason , sense , and appetite ; shall they likewise make figuratiue speeches in men , because none of them are common to all the parts and powers of bodie and soule , but in euerie of them a part doth denominate the whole ? It may be you will not greatlie sticke to turne Porphyries predicables and Aristotles predicaments into Mosellanes tropes , and make figures of them all ; what say you then to the branches of Christian faith and trueth ? are they also figuratiue and improper speeches ? That Christ is the sonne of God , and the sonne of Dauid ; that he was borne of a virgine , and circumcised in the eight day ; that he fasted , hungred , and was tempted ; that he eat and slept , wept , and waxed weary ; that he was buffeted , whipped , and crucified ; that he died for our sinnes , and rose for our righteousnesse ; that he ascended into heauen , and thence shall come to iudge the quicke and the dead ; and an infinite number of the like : are all these figuratiue speeches in your conceit ? I hope you be not so fastened to figures , that you will make vs a figuratiue faith , and a figuratiue Sauiour ; and yet in all these , a part doth denominate the whole . Your eyes therefore were somewhat close , or your wits wandering , when you could not see the difference betwixt taking the whole for a part , and denominating the whole by a part ; which is so common and constant both in Diuinitie and Philosophie , that in all naturall and necessarie actions , passions , and proprieties , the whole receiueth his attribute from a part . And so my words rest sound and true , both in humane reason and in holie Scripture , notwithstanding your vaine proclamation of so cleere and expresse an absurditie in them . But you must be borne with , your humor is so sharpe , and your head so shallow , that your left hand knoweth not what your right s●…ibleth . Your despising the Ecclesiasticall historie as a fable , is a sparke of your pride , from which few ancient writers are free ; howbeit the Scriptures are plaine enough for my purpose , to proue that Christs body was truely broken . They witnesse that the Iewes x buffeted him with their sistes , and smote him with their S●…rieants staues ; thar Pilate y scourged him , that the souldiers z platted a crowne of thornes on his head , and then did a beate him on the head with reedes and b roddes ; that his crucifiers c digged his hands and seete , and pulled d all his bones out of ioynt ; and that in this plight the waight of his body hung on the crosse three houres by the wounds of his hands & feete ; and when he was dead , his e side was pearced with a speare , besides the mockes , wrongs and taunts that were offered him on euery side : and yet all this you say is f not in any sense proportionable to the proprietie of the word KLO'MENON and MEDVCCA . You prate of PROPRIETIES and proportions to no end , but to colour your absurdities and presumptions . What Christian Reader will endure you to say , that the Apostle in applying the word KLO'MENON to the body of Christ , had neither proprietie nor proportion to the right sense of the word ? If he did not speake properly in those words , ( which is broken for you ) as I thinke he did , yet at least he must speake metaphorically and figuratiuely , and so keepe a resemblance and proportion to the originall sense of the word ; except your wisedome will auouch that the holy Ghost ignorantly and vnaduisedly abuseth the word . Which if you confesse of your selfe , I will easily beleeue , because you neither know what you affirme , nor what you deny . For where afore you said in plaine words , g the breaking of the bread CAN NOT PROPERLY BELONG BVT TO THE SOVLE ( of Christ , ) Now you graunt it properly belongeth neither to body nor to soule ; onely from powder and peeces you take a iust and full proportion in the soule to the proper sense of those words . You haue me in iealousie that h I thinke you to be a senslesse foole ; indeed I thinke you to be more conceited then learned , and a great deale more shifting then sound , though in this booke you haue sought the helpe of all your friends to maintaine the most of your matters with as it were ; but if you reiect the Apostles words as wanting both proprietie and proportion , except your hell paines be admitted ; and make out iust and full proportions from powder and peeces vnto the soule of Christ , I doubt your Reader will thinke these be senslesse and foolish Toyes . If I would play with proportions as you doe , I neede not depart from the words of the holy Ghost to find a fairer resemblance to the proper sense of those words in the body of Christ crucified , then you make any . i All my bones are sundered , saith Dauid in the person of Christ , and k thou hast brought me into the dust of death . Of which and all that went before , Eusebius saith , l what else doe all these signifie but the condition of ( Christs ) dead body ? Wherefore he presently addeth , and into the dust of death thou hast brought me . Here in expresse words is the dust of death to which Christs body was brought , and besides , all his bones were sundered . Now to be sundered is euidently to be diuided , and that must be with parts or peeces ; the naturall coherence wherewith the bones were formerly ioyned , being losed and dissolued , though one part be not seuered from the other . Whether therefore the word broken be properly or figuratiuely taken , I see no cause why the Apostles words may not in either sense be fully true . For if the Ioynts , vaines , sinewes , flesh , and skinne of Christs body from head to foote were properly straeined , rent and torne , besides the seuering of his soule from his body ; then was his body truely broken . If by breaking we figuratiuely meane , as others doe , the affliction and anguish of Christs body ; then as no part was free from it , so no increase of bodily paine in this life could be added to his sufferings : and so in either respect your hell paines haue their pasport , till you find some fitter place and better proofe for them then either KLO'MENON or MEDVCCA . The next point you vndertake is whether the blood of Christ be the full Redemption as well of our bodies , as of our Soules in this life . Wherein , because the word Redemption is diuersly taken in the Scriptures , as for deliuerance sometimes from sinne , sometimes from death , sometimes from the power and feare of either ; and all the promises of God we haue now in hope , though not some of them indeed till the generall resurrection : you shew your selfe cunning in carping at words , which you labour to turne and wind euery way . But before you come to it , you make a short and swift answere to all the places of Scripture , which I produce touching the force and effects of Christs blood ; least you should haue m any neede to trouble your selfe hereafter about any of them . Where , as your manner is throughout your booke , you first chaunge the question with adding your witlesse and senslesse termes of meere , single , and simple to my words , and then without any more adoe , n Your aduised and resolute answere to all is this ; o there is not one text any where that hath any meaning of my strange conceite . It were reason , a man would thinke , you tooke the paines to impugne my words , and not to presume you know my meaning against my words , and so to frame it after your fashion with your new found phrases , which I abhor as much as I doe your new found faith . p You will prooue the blood of our Sauiour is the true price of our Redemption , and that as well of our soules as of our bodies . Who denieth this as your words runne ? ] It is happie yet that my words runne well , whatsoeuer my conceite be . Now if I meane no more then I speake , and the sacred Scriptures fully concurre with that which I speake ; then haue I both the word of God to warrant that I teach , and besides your owne confession that as I speake it , it is truth . q But you know I meane , that no more but the shedding of Christs blood ONLY AND MEERELY , is the iust and full satisfaction of all our sinnes . ] What my meaning is you cannot be ignorant , I haue often declared it , not here only , but in my Sermons and conclusion also , as I haue formerly shewed , and you haue plainely confessed . I will once more repeate your owne words and hereafter by your leaue tell you it is a plaine lye and a meere shift , if you father your termes of Christs meere blood , and single bodie vpon me , as any part of the Question which I mooued , or Doctrine which I defend . Wherefore I pray thee Christian Reader once more to take notice , that I be not driuen in euery page to proue one and the same thing against the Discoursers vnsauery , childish , and Idle phrases , with which he would faine elude the Scriptures , and delude the world . Your confession both of my Sermons and conclusion ( Sir Descourser ) is this ; r Sundry times you teach , that Christ did suffer peculiarly and seuerally some proper punishments in his soule , besides his bodily sufferings : yea that this was a part of his crosse , and the effect of Gods wrath on his soule , as well as the suffering in his body . Against my words so often witnessed in my writings , and so openly confessed by your selfe , you take vpon you ( by some secret reuelation belike ) to know my meaning , that s no more but the shedding of Christs blood MEERELY is the full satisfaction of all our sinnes ; which MEERE BLOOD of Christ the Scriptures meane not , nor onely his body SINGLY and SIMPLY considered . ] The MEERE blood , and SINGLE and SIMPLE body of Christ , with such like couerts of your cause , are termes fit for such a teacher as you are , to which if you could once conuert the Question , we must haue as many Lexicons to bring vs out of these Laberinthes , as there be leaues in your booke . Keepe them therefore as whelps of your owne litture , the faith of Christ and the word of God hath stood without them these sixteene hundered yeeres . What I meane by the body and blood of Christ , giuen , and shed for our Redemption , and the remission of our sinne ; I haue meetly well expressed ; I must not in euery section fall to fresh repetitions . When I speake as the Scripture speaketh , I meane as the Scripture meaneth . They know not your new termes of the MEERE blood , nor of the single and simple body of Christ ; but by his blood and death they meane that manner of shedding his blood , and that kind and course of death suffered in the body of his flesh , which the Gospell describeth ; no way excluding from Christ , when he presented himselfe before God to vndertake mans cause the due consideration of mans infirmitie and iniquitie abounding , or of Gods iustice therewith displeased ; nor his humble and voluntary submission to the mightie hand and righteous will of his heauenly Father , to excuse vs from the heauie iudgement that otherwise did hang ouer our heads . So much as the Scriptures mention in declaring the manner of his death and bloodshedding , so much they containe in the name of his Crosse , blood and death . For as the description , which the holy Ghost maketh , is in no point idle ; so the comprehension of all vnder one word excludeth nothing formerly described . This I take to be a sound and sure way to expound the Scriptures by their owne direction and intention . For since the manner and order of Christs death was so carefully regestred by the spirite of God , that we should not be ignorant of it ; whensoeuer the Scriptures speake of Christs Crosse , blood , and death , they referre vs to all that , which either by the Prophets was foretold , or in the Gospell is expressed touching the order and manner of his death . And so Christ died for our sinnes according to the Scriptures ( as Paul addeth . ) Then to take any thing from it , which is mentioned in the Scriptures ; or to adde any thing to it , which is not there expresly recorded ; is to depart from the word of trueth , and to dishonor and deface the death and bloud of Christ with our inuentions . This being my meaning euen from the beginning , as my words declare , I moued these two generall questions : The first , Whether in the crosse and death of Christ described in the Scriptures , the death of the soule , or the death of the damned , were by any good warrant of the sayd Scriptures comprised : Secondly , Whether the crosse and death of Christ , as the Scriptures describe them , be not the full and perfect price of our redemption from sinne , and reconciliation to God by the testimonie of the same Scriptures , without the death of the soule , or paines of the damned . The Discourser finding himselfe inclosed with these questions , speaketh directlie to neither , and prooueth nothing in either ; but declining the enuie of these speeches , the death of the soule , and the paines of the damned , which indeed are the points misliked and reiected , he changeth the first question into the generall termes of suffering Gods wrath , and the soules proper suffering , which may import manie things besides those two ; and in the second , he euery where beareth the Reader in hand , that by the death and bloud of Christ , I meane the MEERE bodily sufferings of Christ , without anie sense or sorrow of the soule in her spirituall powers . And lest the Scripture should stand in his way , he casteth them all behinde him , that any way witnesse the force and merit of Christes death and bloudshedding , as figuratiue speeches ; because they name not the MEERE bloud of Christ , nor only his body SINGLY considered . But Sir , all this while you forget , that you haue proued nothing , but onely supposed and auouched what pleased you ; and that in matters of faith you may not adde to the word of God without manifest apostasie . The things questioned by me , were the u death of the soule , and the verie paines of the damned , as appeareth euidently by my words , when I first mooued the question . Of these you say nothing all this while ; which yet you must soundly & fully proue before you may adde them to the words of the Holy ghost testifying the power & vertue of Christes bloud and death . Therefore howsoeuer you seeme to shift off the Scriptures as figuratiue speeches with your MEERE and SINGLE termes , they will sticke faster by you than so . For as there can be no doubt of my meaning , comprising all in the death and bloud of Christ , which the Scriptures report of the order and maner of his sufferings , when he yeelded himselfe to die for the sinnes of the world according to the counsell of his Fathers wil ; so you may not presume any thing to be conteined in the death or crosse of Christ , as requisite for our redemption , which is not cleerely witnessed by the Scriptures . Proue therefore by the Scriptures , that Christ died the death of the soule , or the death of the damned , which are the true paines of hell ; and then adde it to the crosse of Christ when you will. Till so you do , the Scriptures which I haue produced , stand in their full strength against you . For as they bind all Christian men stedfastly to beleeue that which is written touching their redemption by the death and bloud of Christ ; so do they straitly prohibit all and euery , be they men or Angels , to adde any other deuice to the doctrine of our saluation , than what is euidently reuealed , and directly witnessed in the Scriptures . x Whether it be of Christ ( sayth Austen ) or of any other thing what soeuer touching the faith ; I say not , if we , who are no way comparable to him that so spake , but that which followeth , if an Angell from heauen teach you BESIDES that which you haue receiued in the Scriptures , of the Law and the Gospell , holde him accursed . y It is a manifest fall from the faith ( sayth Basil ) either to abrogate any thing that is written , or to bring in any thing that is not written . For z when once we beleeue ( the Gospel , sayth Tertullian ) this we first beleeue , that there is nothing besides , which we ought to beleeue . So that the meere bloud and single bodie of Christ are but sleights of yours , with vnknowen phrases to draw your Reader from asking or eying your proofes for the death of Christes soule , and the paines of the damned to be suffered by him , before wee could be redeemed . The Scriptures are maine and manifest for that which I beleeue and teach , and which the whole Church of Christ before mee , taught and beleeued these fifteene hundred yeeres , afore your conceit of hell paines in the soule of Christ was either hatcht or heard of . The sufferings of the soule and the wrath of God , which things you now catch holde on to make some introduction to your secret and priuate fansies , are too generall to inferre either the death of the soule or the paines of the damned , except to the rest of your absurdities you will adde these , that the soule neuer suffereth but it dieth the death of spirits ; and that Gods anger in this life hath none other effects , but damnation . a Here you vrge a reason against vs : if then our soules be not redeemed by the blood of Christ , our bodies haue no benefite of Redemption from death . ] You hunt so headily after aduantages of words by some ambiguitie in them , that you neither remember what the Scriptures teach , nor what your selfe defend , nor when I vse a word in the same sense that the Apostle doth . It is not my deuise , but the Apostles doing , to take REDEMPTION of the body for the incorruption of the same . b We sigh in our selues , saith Paul , wayting for the Redemption of our body . And againe , you are c sealed by the holy spirit of God vnto the day of Redemption . When that day shall be , our Sauiour telleth vs in these words . When the d powers of heauen shall be shaken , and you see the sonne of man come in a cloud with power and great glory , then lift vp your heads ; for your Redemption draweth neere ; In all which places Redemption is taken for none of those mercies or graces , which are bestowed on Gods children in this life , but for that glorie and immortalitie , which shall be reueiled on them , when Christ shall come to iudge the world ; and namely the Redemption of the body for that incorruption , wherewith e our vile bodies shall bee changed and made like to his glorious body . Take then the Redemption of the body for the incorruption of the same , as the Apostle plainely doth and I did ; and see what absurditie or obscuritie there is in my reason , which you so much wrangle with , and wonder at , as though it passed all vnderstanding . The Redemption , which we haue in this life by the bloud of Christ , must needes bee either of body or of soule ; we haue no more parts to be redeemed by Christ. But the Redemption of our bodies we haue not in this world , we must waite for it , till f this corruptible put on incorruption . The Redemption therefore which we haue in this life , or shal haue before the last day , is the Redemption of our soules . And so the words of Peter , g You were Redeemed with the precious bloud of Christ , and of the Saints in heauen , saying to the Lambe , h Thou hast redeemed vs to God by thy bloud , pertaine expresly to the Redemption of their soules , because their bodies then did , and yet do lie in corruption . What so strange monsters or marueiles , doeth your Logicall head finde in this reason , that you should make such wonderizations at it , and protestations against it ? Is it not open and easie to all , that be meanely witted or soberly minded ? But you haue i three things to note ( in my words which you alleage : ) 1. The Proposition is vaine and Illogicall , hauing no consequence in it at all . ] It is a speciall point of Art memoratiue in you to note three things , and vtterly to forget two of them . For in this whole Section , you doe not so much as mention any second or third thing to bee noted in those words which you cite . The first and al , which you note , is that my proposition is vaine , Illogicall , and vncoherent . ] Your idle and vntheologicall head hath ouer busied it selfe with many mad multiplications , and what ifs vpon this proposition ; and yet you come nothing neere the sense or coherence of it . The Proposition hath two parts , whereof the second is either an illation out of the Apostles words , vpon the first being a supposition of yours , if we limit it to the time of this life ; or if wee speake without restraint of time as you doe , it is a necessarie consequent to the former , being the condition and cause of the latter . That our soules are not redeemed by the bloud of Christ , but by his soule , is a resolution of yours ; wherewith you giue a fresh on-set in the next Section , as the Reader shall there perceiue , though here in shew you somwhat relent after your inconstant maner . That being a position of yours ; I added by the Apostles warrant , that our bodies haue not their Redemption in this life , but must stay for it till the day of Redemption , or generall resurrection . And so the reason standeth : k If our soules be not ( here ) redeemed by the bloud of Christ , ( which is your Assertion ) our bodies ( by the Apostles doctrine ) haue no Redemption in this life . But this , That wee should l presently haue no Redemption ( in body or soule ) by the bloud of Christ is quite m contrarie to the words of Peter , who sayth , Yee are redeemed by the bloud of Christ , ( not yee shall be ; ) and of the soules in heauen that say to Christ , thou hast redeemed vs by thy bloud , when their bodies were rotten in the earth . Since therefore either body or soule must haue Redemption in this life , and the body as Paul assureth vs , hath not Redemption in this life ; n Ergo the Redemption which we haue in this life by the bloud of Christ , must bee referred to our soules ; and our bodies must expect the generall day of Redemption in the end of the world , before they shall haue it . If the sober and wise Reader vnderstand not this reason , or can dislike the sequence of it , I am content he shall condemne it as darke and obscure ; but if it be open to all mens eyes saue yours ; then is your dull conceite or eger stomacke rather betrayed by your foolish rolling to so many what ifs , then my reason any way refuted . [ I alter , you will say , the order of it . ] Though I spake then more shortly then now I doe , because I had no leasure to stand so long thereon , yet he that will Reade but the third part of that Section whence you take this , shall finde the very same parts and words , that now I vse , there contained and expressed . But I afterward defend the proposition with the condition annexed to bee simplie true . ] When I saw your humour was so franticke , that not vnderstanding my words , you would presently pronounce them in the view of the whole Realme to be a notorious Paradoxe and impietie , I bid you take your vttermost aduantage of my words ; and as they stoode , though that were not my first intent , they were sound and good , and your impugning them was prophane and false . I yet auouch the same . For where the Scriptures teach no Redemption but by the death and bloud of Christ , your other deu●…sed Redemptions by the death of the soule , and paines of Hell , I account no better then false and prophane . And therefore if our soules be not that way redeemed , which the Scriptures reueile , which is by the death and bloud of Christ ; they are not redeemed at all . And being not at all redeemed , I would faine know by the best of your skill , what benefit of Redemption our bodies shall or can haue , more then the bodies of Infidels . Yea set that redemption aside , which the Scriptures attribute to the death and bloud of Christ , and neither bodie nor soule can be saued , but infidelity and the wages therof , I meane damnation both of soule and bodie , preuaile in all men . So that you were not well in your wits , when with such an heat and huffe you cried out o What a Pradoxe is it , yea what impietie ? But I must chuse whether I will speake this sophistically or absurdly , you say . ] Is it any sophistrie or absurditie to speake as the Spirit of God speaketh in the Scriptures ? Your MEERE bloud of Christ is indeed absurd Sophistrie : for you imagine by that word , that Christ shed his bloud for our sinnes without any meritorious action or passion of the soule concurring , which in the Redeemer of the world was so impossible , as nothing more . If I speake otherwise than the Scriptures speake , take your pleasure at it , so you bring reason for it ; but whe I keepe my selfe within the compasse of their speech , your a●…ouching that I speake Sophisticallie or absurdlie , reprocheth the Scriptures , whom I follow . In either of those points which you impugne , as that our soules are redeemed by the bloud of Christ , and that our bodies haue not redemption in this life , I haue the Scriptures plainly precedent before me , and therefore except they speake sophistically or absurdly , I in retaining their speech and sense can do neither . The difference betwixt the deaths of the faithfull and infidels , is a thing well known to me , and approoued by me ; yet must the Apostles words stand true , that in this life we haue not the Redemption of our bodies , but we must waite for it p till the time that all things be restored . That Christ hath already purchased and obtained it for vs by his death and passion , I make no doubt , as also that we rest in hope assured of it ; but q hope which is seene , is not hope : and though the soules of the Saints retaine a firme faith and full expectance of Gods promise for the raising and Redeeming of their bodies from corruption , and in the meane time discerne and feele as well the comfort that is in the death of Gods elect , as the great blessings and benefites that follow their death ; yet their bodies lying in dust haue no shew nor sense thereof , much lesse haue they that which Paul calleth the r Redemption of the body . From which words Saint Austen collecteth very truely , s Si Redemptio corporis nostri secundum Apostolum expectatur , profecto quod expectatur adhuc speratur , nondum tenetur . If the Redemption of our body by the Apostles doctrine must be wayted for , that which is expected is still hoped for , but not yet obtained . Take then the Redemption of the body for the incorruption of the same , as Paul doth , whom in that point I followed , and tell me what benefite of incorruption ( which is the word you so much storme at ) the bodies of the faithfull haue more then the bodies of infidels . You range aside as your manner is , to the ceasing of sinne in the godly , and their resting from labours , as also the entrance of their soules into heauen ; as if the bodies of the wicked did sinne in their graues , or were tossed with troubles when they were dead and rotten , or in the Saints your sight did not serue you to distinguish their soules from their bodies . For when I say as Paul sayth , their bodies haue not yet redemption ; you replie , their soules after death haue an entrance into heauen . Euen so , when I say , that the death of the bodie to the saints is a part of that wrath , curse , and punishment which God inflicted on all mankinde for their sinne in Adam , as shall after ( God willing ) more largely appeare ; you oppose the benefits which God of his peculiar goodnesse towards his children , hath reserued for them , after they haue obediently and patiently submitted themselues to his diuine pleasure , in bringing their bodies to corruption for the sinne that dwelleth in them . And thus by your mangling of matters you confound in the godlie their soules with their bodies , and in God himselfe his iustice against sinne with his mercy towards his owne . You might haue learned of S. Austen rightly to seuer them as he doth , though you crosse him in this , as in most of the things that are in question betwixt vs. t Quamuis bonis conferatur per mortem plurimum boni ( vnde nonnulli etiam de bono mortis congruenter disputaverunt ) tamen & hinc quae praedicanda est nisi misericordia Dei , quòd in bonos vsus conuertitur poena peccati ? Though much good come to the godlie by death ; ( whereupon some haue accordingly written of the benefits of death ) yet what els in this must we acknowledge but the mercie of God , that the punishment of sinne is turned to good vses ? And so that ancient writer of the booke Hypognosticôn amongst S. Austens works : Vt moriantur homines poena peccati est , vt reuertantur ad vitam Domini miserantis est : That men die is the punishment of ( their ) sinne , that they returne to life againe is the Lords mercie . x Before you depart from this point , that not the bloud of Christ nor his flesh without respect to the merit of his whole soule , was the full price of redemption , you will shew how sundrie of the ancient Fathers doe agree with you sufficiently in this matter , though afterwards in my booke I seeme to bring them against you . ] If you had Fathers to witnesse your fansies of Christes suffering the death of the soule and paines of hell , you would soone recken them and more regard them , than now you doe , when they directly gainsay your late deuice of a new kinde of redemption , which the Scriptures neuer specifie . These Fathers I brought not against you , as you imagine , not perceiuing what maketh with you nor what against you . In shew these places seemed to make against me , and to disclaime that assertion which I concluded out of the Scriptures , that the bloud of Christ redeemed and sanctified both our bodies and soules . Lest therefore the simple should stumble at any such sayings of the Fathers , not knowing their meanings , I brought them to expound them , and to let the Reader see that indeed I dissented not from them : but confessed , as they intended , that in Christes suffering for sinne the whole man , that is , bodie and soule , must be ioyned together . And if any part of Christs humane nature were wholy freed and exempted from suffering , that part in vs was not fully ransomed . By which they neuer ment that Christs soule must haue seuerall sufferings for our soules , and his body likewise for our bodies ; but as Adam sinned in both ioyntly , so the punishment of sinne , which Christ vndertooke for vs , must be felt ioyntly in both , and if either part in Christes sufferings were vntouched , some part in vs was vnrestored . This to be the true meaning of those Fathers , and all that their words must inferre , if they will speake trueth , and agree with themselues , as no doubt they doe , your selfe is a witnesse sufficient against your selfe . In defence of your doctrine you say : y It is most false , that we precisely say , that Christs body satisfied for our bodies , and his soule for our soules , yea ech of them in a seuerall and distinct kinde of satisfying : which thing we neuer meant , but acknowledge the sufferings of the whole man Christ do satisfie for vs wholly , without any such precise partition . ] What you dare not affirme , because it is false and repugnant to the Scriptures , I hope you will not impose on the Fathers , so long as their words conclude no such thing . They say precisely Christ z gaue his flesh ( to be a redemption ) for our flesh , and his soule likewise ( to be a redemption ) for our soules , Whereby they meane no distinct sufferings of Christes soule for our soule , nor of his bodie for our bodies ; but a ioynt suffering of both for both , which you call the sufferings of the whole man Christ for vs wholly . So farre we agree ; you acknowledging z mine exposition of the Fathers to be such as you doe not , nor dare not impugne : for otherwise you must make them contradict both the Scriptures , and themselues which they neuer ment , if they should say that our soules are not clensed , redeemed , and sanctified by the bloud of Christ : What now inferre you farder out of their wordes ? a Marke well how these Fathers do not say that Christ gaue his life for a ransome only ( as you would construe it ) but euen his verie soule for our soules . ] You are a worthie Clerke if you vnderstand not , that nothing but the very soule of man is the life of his bodie , and therefore Christ in giuing his life for vs , must needs giue his verie soule for vs. The one of them doth not exclude the other , as you vainly collect , but implieth the other , as by the vsuall speeches of the Scriptures , and generall consent of all Interpreters olde and new may soone appeare . b They are dead ( sayth the Angell to Ioseph ) that sought the childes soule ; meaning Herod that went about to destroy Christ in his cradle . c Be not pensiue for your soule ( sayth our Sauiour ) what ye shall eat or what ye shall drinke . Is not your soule of more value then meate ? Meate and drinke maintaine life , and so continue the soule in the body , otherwise they are no way needfull for the soule . d He that loseth his soule for my sake , ( saith Christ ) shall saue it . How can a man lose his soule for Christ , but by laying downe his life for Christ ? There shall be no losse e of any mans soule among you , but of the ship , said Paul to them that sayled with him ; which was performed in that they f came all safe to land . So of Epaphroditus Paul saith ; for the worke of Christ he was neere vnto death , not regarding his Soule . Nothing is more often in the Scriptures then for life to vse the name of Soule , which is the cause of life ; and by the soule to expresse life , which is a necessary consequent of the Soule remaining in the body , as death is of the Soule departing from the body . This kind of speech so familiar with the Hebrewes , and so frequent in the olde and new Testament , our Sauiour keepeth , when he speaketh of his owne death . g The good sheepeheard ( saith Christ ) layeth downe his soule for his sheepe . I am the good sheepeheard , and h lay downe my soule for ( the ) sheepe . i Therefore the Father loueth me , because I lay downe my Soule to take it againe . k No man taketh it from me , but I lay it downe of my selfe . As also when he said ; l the Sonne of man came to serue , and to giue his soule for the ransom of many ; he intended no more then when he said , I lay downe my soule for ‖ the ‖ sheepe , which must needs be for the ransome of the sheepe . So the Prophet foretold that Christ should m power out his soule vnto death , and make it an offering for sinne ; which n loue of God we know by this , ( saith Iohn ) that he layed downe his soule for vs. If auncient Fathers and learned expositors may be heard concurring with the Scriptures , and obseruing this in the Scriptures , we want neither old nor new , all confessing it to be a case most cleere , that by dying for vs Christ laid downe his Soule , and gaue it for vs. Christ o bowing his head ( saith Athanasius ) and yeelding vp the spirite which was within his body , that is his soule , declared whereof he spake ( this , ) I lay downe ( my soule ) for my sheepe . Austen ; p the Soule is put for the life , as where it is said , he that hateth not his soule , can not be my Disciple . And likewise is not the soule more worth then meate ? that is , this life , for which meate is needfull . And ( so ) that which Christ saith , he will lay downe his soule for his sheepe , by which he meaneth his life , when he pronounceth that he will die for vs , Ambrose ; q Christ tooke vpon him the person of a sheepeheard , and said ; a good sheepeheard layeth downe his soule for his sheepe . Ideóque pro rationali grege seipsum passioni corporis non negauit , and therefore for his reasonable flocke he yeelded himselfe to the passion , ( or death ) of his body . Cyrill . When Christ r might haue declined the rage of the Iewes , and the gibbet of the crosse , he so loued his , that he refused not to die for the life of all . And that this is most perfect charitie , s I will cite our Sauiour himselfe for a witnesse ( where he saith ; ) greater loue hath no man , then to lay downe his soule for his friends . By all this Christ teacheth his Disciples to be so farre from shunning daungers and troubles for the saluation of men , that the death of the flesh must not be refused ; for euen to that doth charitie stretch . Fulgentius an other of the Fathers , on whom you would faine fasten your error of Christs redeeming our soules by the death of his soule , and our bodies by the death of his body ; not only noteth when and how Christ laid downe his soule for vs , but why that phrase is applyed to Christs death , and to all theirs , that die willingly for loue , not necessarily vpon constraint . t The whole man ( Christ ) laid downe his soule , when his soule departed , his flesh dying on the crosse . And so againe , t Christ dying in the flesh , laid downe his Soule ; and shewing the difference betwixt deliuering the body to death and giuing or laying downe the soule , He saith t Where loue is not , the body is said to be deliuered , but not the soule to be laid downe ; as the vessell of election plainly testifieth , If I giue my body to be burnt , and haue no loue , it auayleth me nothing . ( Here Paule ) declareth , that without loue the body may be yeelded , but not the soule laid downe . For where he purposeth to signifie the purenesse of his loue , he thus writeth to the Thessalonians . Our goodwill was to bestow on you not onely the Gospell of God , but euen our owne soules ; and to proue this an effect of his loue he addeth , because yee were deare vnto vs. So that it is proued by manifest witnesse of Scripture , that there wanteth loue , where the body onely is layed downe to death , but there is charitie , where the soule is laid downe together with the body . Beda . u Ponere ergo animam , mori est . Sic & Apostolus Petrus Domino dixit , animam pro te ponam , id est , pro te moriar carne . To lay downe the Soule is to die . So the Apostle Peter said to Christ , I will lay downe my Soule for thee , that is , I will die in the flesh for thee . x A good sheepeheard ( saith Christ ) layeth downe his soule for his sheepe . He did , that he taught ; he performed , that he commaunded , he laid downe his Soule for his sheepe ; and shewed vs a way to contemne death , which we must follow , and a paterne after which we must be Printed , which is first to extend our outward works of mercie towards his sheepe ; then if neede be to offer our death for them . The later writers are all of the same mind , and expound those words of our Sauiour , the Sonne of man came to serue , and to giue his soule a ransome for many ; and I lay downe my soule for my sheepe ; to haue none other sense , then that he would die for vs , as the Fathers before them did expound the same . Erasmus in his paraphrase expressing our Sauiours meaning in both places saith in the person of Christ ; y Therefore I came euen to serue the welfare of all , in so much that I thinke it no burden to giue my life ; by the losse of one soule to redeeme many . And againe ; z Therefore my Father loueth me singularly as his Sonne , because of mine owne accord I bestowed my life for the safetie of my Fathers flocke . Bullinger likewise in the person of our Sauiour ; a I came to serue the good of all , and that which is farre greater , I came into this world to giue my life for sinners . And so , b I yeeld my selfe to death , and euen to the death of the crosse , that my sheepe beleeuing in me , may liue by my death . And alleadging and relying on Saint Austens words on the same place , he addeth out of Austen . To lay downe the soule is to die . So Peter the Apostle said to his Master ; I will lay downe my soule for thee , that is I will die for thee . Attribute this to the flesh , for when the soule goeth out of the flesh , and the flesh remaineth without a soule , then is a man said to lay downe his soule . What saith the Euangelist ? Christ bowing his head gaue vp the Ghost ; this is , to lay downe the soule . Musculus ; Christ declareth what his c ministerie is ; euen to redeeme mortall men , and the chiefest degree of this ministerie is ; that he would giue his soule ( for them . ) Then are we redeemed by the onely begotten Sonne of God , and that dearely , euen with his owne death . For the Lord of heauen and earth humbled himselfe vnto death , and that vnto a most shamefull death . What was more vile or more abiect in the world , then the death of the crosse ? And in the person of Christ ; d Therefore my Father loueth me because I lay downe my soule ; that is , because I die for ( my ) sheepe . Caluine vpon those words of Christ , I came to giue my soule a Redemption for many : e Therefore Christ mentioneth his death , that he might withdraw his Disciples from a peruerse imagination of an earthly kingdome . In the meane time the force and fruite of his death is aptly and rightly expressed , whiles he affirmeth his life to be the price of our Redemption . Whence it followeth that the price of our reconciliation with God , is no where found but in the death of Christ ; and so ; It is no maruaile that Christ f affirmeth himselfe to be therefore loued ( of his Father , ) because he esteemeth our saluation dearer then his owne life . g He would by this arme his Disciples , least seeing him soone after to be caried to death , they should faint in hart , as if he were oppressed by his enimies , but rather acknowledge it to be the wonderfull prouidence of God , that he should die to redeeme the flocke . Gualter ; h Christ ( saith he ) came to giue his soule to be the price of Redemption for many . This passeth all offices , that men may yeeld one to another . For as him selfe saith , no man hath greater loue then this , to giue his soule for his friends . But he vouchsafeth to die for his enimies . And dying for vs he bestowed life on vs , because his death was a ransome sufficient for the sinnes of the world . And so ; A good sheepeheard ( saith Christ ) layeth downe his soule for his sheepe . b As if he should haue said , who can deny him to be a good sheepeheard that so i much loueth his sheepe , as not to refuse to redeeme their safetie with the losse of his owne life ? i And because the Sonne of God hath exposed ( or yeelded ) his life for vs , who can doubt , but he hath satisfied abundantly for vs ? Vitus Theodorus . k Christ saith the sonne of man came to minister , and to giue his life for the Redemption of all . That surely is the chiefest and truest loue and seruice , when a man serueth his enimies with body and life . And likewise in the person of Christ. l I alone am the good sheepeheard and lay downe my soule for my sheepe ; that is , by my death men are deliuered from eternall death . I aske now the Christian Reader whether he thinke it a shift of mine , when Christ gaue his soule for vs , or our soules , for me to say , that he gaue it by the losse of his life , in such sort as the Euangelists describe ; or whether the Scriptures and Fathers together with the later writers doe not consent with me in the same exposition of Christs words . This conclusion then that Christ gaue his soule for our soules , doth not inferre that he had distinct times , places , or manners , of suffering or dying for our soules and then for our bodies ; ( that is erroneous & iniurious to the death of Christ and openly disclaimed euen by the Discourser himselfe ) but that in suffering death on the crosse , by which his soule was separated from his body after long and sharpe torments first endured in his body ; his soule was the chiefe or rather the onely patient , that discerned and sustained the bitternesse of the paines , and perceiued the cause for which , and the counsell of God from whence , all that affliction was ordained and decreed . For as we sinned in body and soule , but chiefly in soule , so Christs death for our Redemption must grieue both body and soule , but chiefly the soule , which was ioyned with the body in suffering death ; that both soule and body might be redeemed : and the paine thereof proportioned to the soule , as the pleasure of sinne chiefly delighted the soule . More then this , no Father euer ment , and this is no way denied by me . You would faine wring in a conceite of your owne into their words , which is mainly & directly against their words and resolutions in all other places , and therefore which of vs two deserueth best the name of a shifter , let the Reader iudge . The Fathers m striue to expresse an exact proportion , so farre as was possible betweene Christ and vs ; first in the parts that suffered in Christ , and are saued in vs : n Next in that which Christ suffered for vs , and which we are saued from thereby . ] They iustly conclude , that no parts of our nature are saued in vs , but such as Christ assumed into the vnitie of his person ; and therefore in Christs sufferings there must be body and soule , before they could be humane sufferings or auailable for vs. As * by man came death , so by man came the resurrection of the dead . But that they doe or would affirme , that we are saued from no more then Christ suffered for vs , or that we are wholy freed from all those kinds of paines , which he suffered for our sakes , this is a false and fantasticall proportion of your owne inuenting , it is no part of their meaning . Sundry things should we haue suffered for sinne , as the death of the soule , and the death of the damned , besides reiection from all grace and blisse , confusion , malediction , and many other terrors and torments of conscience , which by no meanes these Fathers apply to Christ ; but in euident and vehement words auouch the contrarie . Christ likewise suffered wrong , reproch , shame , paine , and death of the body , from which we are not freed ; yea rather we must haue fellowship with his afflictions , and be o conformed vnto his death , before we shall be partakers of the comforts that are in him , or of his resurrection . So that your running to proportions of your owne compounding , when you should bring sound probations for that you defend , is mad Musicke , though best becomming the discords of your doctrine . p As we are saued not in our bodies onely , nor onely in the externall sensitiue part of our soules ( wherein standeth that suffering with and by our bodies ) but we are saued , redeemed , and sanctified in our whole spirit and vnderstanding also ; euen so ( by their verdict ) Christ suffered for vs not the bodily and outward sufferings by Sympathie onely , but he suffered for vs euen in his minde also . Now this is directly against your present assertion . ] A man can not readily tell , whether your assertion in this place be more false , absurd , or idle . The Scripture teacheth vs , that a man hath but two substances , of which he consisteth , a mortall and visible , which is his bodie ; an immortall and inuisible , which is his soule . Our Sauiour , who best knew what man had , saith as much : q Feare not them , which kill the bodie , but can not kill the soule ; feare him rather , that can destroy soule and bodie in hell . The names of these parts are sometimes varied , and sometimes diuided into sundrie powers and faculties , but the partes themselues cannot be increased . Salomon speaking of mans death , sayth : r Dust goeth to the earth as it was , ( meaning the bodie ) and the Spirit returneth to God that gaue it , ( meaning the Soule . ) Of a Virgin Paul sayth , s she careth for the things of the Lord , that she may be holy both in bodie and spirit ; that is , in bodie and soule . And writing to the Thessalonians the same Apostle saith that their t whole Spirit , and Soule , and Bodie may be kept blamelesse vnto the comming of the Lord Iesus Christ. Of this place diuerse haue diuersly thought . u Chrysostome , Theodoret , Ambrose , Ierome , Oecumenius , and Theophylact , commenting on these words , take the spirit for the grace of Gods spirit , wherewith our mindes are lightned and renewed ; and indeede sometimes Paul vseth the word spirit , for the gifts of the spirit , as where he saith , x Quench not the spirit ; and calleth them our spirits , as the y Spirits of the Prophets are subiect to the Prophets . Howbeit z Athanasius , a Tertullian , b Epiphanius , c Gregorie Nyssene , d Augustine , e Bede , and others , take here the spirit for the vnderstanding and minde of man ; as also e Caluine , e Zanchius and e Beza doe ; who referre the soule here spoken of , to the will and affections of man ; not that any of them maketh two soules in man , which were most absurd , but that by those names they note two different faculties or functions in one and the same substance of mans soule . Come now to your words and see how handsomely you proportion them , either to your Authors , or to the trueth , or to your purpose . Not one of the Fathers which you cite , nameth the minde of Christ , but onely his soule and his bodie , saue Nazianzene ; who speaketh not of Christs suffering in the minde , but of his sanctifying the same , by assuming it in his incarnation . Let himselfe explane his owne wordes in the very same place . f Our mind ( some say ) is condemned . And what our flesh ? is not that also condemned ? then either cast away mans flesh ( from Christ ) for sinne , or admit mans mind , that it may be saued . For if Christ take the worse part ( of man ) to sanctific it by his incarnation , shall he not take the better part , that it may be sanctified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his assuming of mans nature ? I speake not this , as if it might not safely be granted , that Christs soule suffered as well by his minde , as by his sense , and you nothing the neerer to your purpose of his suffering hell paines in mind from the immediate hand of God ; but to let the Reader see how you catch at Fathers for an aduantage without any shew of their words , and when they make against you , you reiect with disdaine the whole aray of them . Your diuiding of man into his parts , and your resolutions thereupon , are more absurd , and haue neither trueth , learning , nor common vnderstanding in them . Of man ( to shew your exactnesse ) you make these partes , ●…e bodie , the externall sensitiue part of the soule , the whole spirit , and vnderstanding also . You name here the bodie , the soule , and the spirit , but so vntowardly , that neither your selfe , nor any man els can tell how to make them agree . Hath the soule , if you will needes distinguish it from the spirit , no moe parts or powers to suffer or to be saued , but the externall sensitiue part ? will you take the soule to be all one with the spirit , and so make the whole spirit , as much as the whole soule ? But the Apostle reckoneth the g whole spirit , the soule and the bodie , ( whose words you would seeme to follow ) and so seuereth the soule from the spirit . But not by the externall sensitiue part as you doe . Againe , why adde you the vnderstanding also after the whole spirit ? As if it were no part thereof , but a different thing from the spirit ? But this is your skill , when you come to any matter of importance , to wrap it in ambiguous and confused termes , that it shall be more masterie to vnderstand you , then to refute you . And how commeth it about by your Philosophie , that the sufferings of the soule by and from the body pierce no farder , then into the externall senses of the soule ? Doe the sufferings of the body offend and afflict the powers onely , or the substance also of the soule ? Is not the very substance of the Soule passible and punishable as well by the powers of sense , as by the affections , and vnderstanding ? The actions , passions , powers , and faculties of the soule , are they not all grounded on and seated in the substance of the soule , so that from thence all the actions thereof must proceed , therein all the passions thereof must be receiued , and thereon all the faculties thereof depend ? Are you so learned in logick , that you will bring vs passions without a subiect , or powers and faculties without a substance ? Whether it be therefore by the vnderstanding , will , affections , or sense , that the soule suffereth ; the substance thereof suffereth by those powers and meanes , and not any part thereof ; for so much as the substance of the soule is not diuisible into parts as being a spirit , though the powers and faculties thereof may be distinguished , and called parts . Then is it a strange position of yours that the sensitiue part suffereth , or that the vnderstanding suffereth , and not the soule by either of them , when indeed the substance of the soule suffereth by or from her power or faculties of sense , vnderstanding , and will , which are the meanes that God hath made to impresse paine on the soule . For the vnderstanding , which you call the mind , is no more a seuerall substance in the soule , then the power of sense is : and the soule not onely discerneth particular things by her facultie of sense , as she doth consequent and generall things by hir facultie of reason , but by the eares and eyes she heareth the word , and beholdeth the works of God , whence commeth information of faith and truth . Of the vnderstanding Epiphanius saith . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. I thinke not our mind to be any substance of it selfe , neither hath any of the children ofthe of the Church so thought ; but to be an effectuall power or operation giuen of God , and abiding in vs. Of the sense Tertullian saith . i Anima perinde per corpus corporalia sentit , quemadmodum per animam incorporalia intelligit . The soule perceiueth corporall things by the sense , euen as she doth vnderstand incorporall things by the mind . And shewing how both those powers depend on the soule , he addeth . Sit nunc & potior sensu intellectus , dummodo & ipse propria vis animae quod & sensus . Let the vnderstanding excell the sense , so that it be a proper facultie of the Soule , as the sense is . Of the passions of Christs Soule Fulgentius writeth ; k Nunc ostendendum nobis est passionem tristitiae , maeroris , taedij & timoris , ad animae substantiam propriè pertinere . Now must we shew that the passion of sorrow , heauinesse , and loathing of hart , and feare ( which our Sauiour felt ) pertaine properly to the substance of the soule . And at the length concluding that l the flesh of it selfe can neither haue life , nor sense , nor sorrow , nor desire , nor feare , nor mourning , he saith ; l Haec ergo cuncta in anima , quam susceperat , pertulit Christus , vt veram totamque in se cum suis infirmitatibus hominis demonstraret accepti substantiam . All these ( passions ) Christ endured in his soule which he tooke , that he might shew in himselfe THE TRVE AND VVHOLE SVBSTANCE of a man with his infirmities . The purpose for which you pretend so many Fathers is as idle , as all the rest : for the Soule of Christ might suffer by her senses , by her affections , by her vnderstanding and will , and yet not suffer the paines of hell , nor the death of the soule , which is your doctrine . Though therefore the Fathers doe say that the soule of Christ suffered in his death and passion , which is a thing I neuer doubted of , much lesse called in question ; yet neither auouch they , it suffered your hell paines , neither from the immediate hand of God , as your deuice leadeth ; which things are as strange to them , as those they neuer heard of . m By the Fathers , Christ suffered exactly all and whatsoeuer sorrowes and paines , which we should haue suffered , as well spirituall as corporall , as well in all the powers of the soule subiect to suffering , as in that which suffered alwaies with and from the body . This if you would prooue by the Fathers themselues , and not by your false translating and misapplying their words , which otherwise haue no such thing , you said somewhat . You haue raked together some places alleaged n formerly by me , or formerly refuted by me , and out of them you would make fresh shewes , if you could tell how . There is onely one place of Cyrill , taken out of my Sermons by you , ( as you doe the rest of your authorities ) which hath generall termes apt to be wrested by you , and forced against the Authors minde , which you forget not to straine to the vttermost : the rest are miserably racked , without cause or colour , from the Fathers mindes and wordes . Cyrill saith , o Omnia Christus perpessus est , vt nos ab omnibus liberaret . Christ suffered all things , that he might free vs from all ; where the word ALL is found , which you make the ground of all your descant : but thereby it plainly appeareth you take not the paines to reade the Fathers words in the places where they are written , but rashly catch at them to serue your turne , without all respect to the antecedents or consequents , which would declare the writers meaning . In that Chapter whence these words are taken , Cyrill treateth not of the punishments which Christ suffered for our sinnes , but of the passions and infirmities of our nature ; ALL VVHICH Christ receaued , and suffered to rise in himselfe , that they might be repressed by him , and our nature reformed . And therefore in those words , Christ suffered all to free vs from all ; Cyrill euidently meaneth all the naturall infirmities and passions of our flesh . And those are his expresse words twice or thrice in that Chapter . p When thou hearest , ( saith he ) that Christ wept , feared , and sorrowed , acknowledge him to be a true man , and ascribe these things to the nature of man. For Christ tooke a mortall bodie subiect to all the passions of our nature , sinne alwaies excepted . And againe . q How commeth it to passe , that these men know not , that all these things must be applied to mans nature ( in Christ ) which he truely tooke vnto him with all the passions thereof , but still without sinne . And the very recollection of the words which you stand on , conuinceth Cyrill spake of the naturall passions and infirmities of our flesh . For when he had exemplified his generall wordes , Christ suffered all to free vs from all , by death , feare , and sorrow , which are naturall to our corrupt condition ; he concludeth , r & it a singulas passiones carnis fuisse in Christo absque peccato commotas inuenies , vt commotae vincerentur , & natura nostra reformaretur ad melius . AND LIKEVVISE ALL THE PASSIONS ( or affections ) of our flesh shalt thou finde mooued in Christ , but without sinne , that being mooued they might be repressed , and our nature reformed to the better . What is this to hell paines , which I trow are no naturall infirmities or affections in man , or to the proper sufferings of the soule , which you would hence establish ; since heere is no mention but of the naturall infirmities and affections of the flesh , which Cyrill calleth the passions therof , as both Diuines and Philosophers doe ? ' Thus I take Bernards meaning to be ( when he saith ) Christ spared not himselfe , who knoweth how to spare his . ] Your taking may soone shew you to be a wilfull mistaker , but it concludeth nothing for your cause . Doth Bernard say that Christ suffered hell paines , and therein spared not himselfe ? you would faine haue him say so , but he is as farre from it , as you are neere it . Bernard in that Chapter which you cite , but neuer saw ; ( for you went no farder for all your authorities , then my sermons , ) speaketh of the sixt and seuenth time Christ shedde his blood for vs ; and when he commeth to the piercing of Christs hands and his feete with spikes of iron to fasten him to the crosse ; wondering at Christes patience and loue towards vs , that endured such things for vs , he saith ; God which either t shortneth , lightneth , or taketh from his seruants the force of their torments , did in nothing ease vnto himselfe the wine-presse of his passion : he spared not himselfe , that knoweth how to spare his . Doth this conclude that Christ suffered the paines of hell ? or that he shedde his blood vnto death for vs , not sparing himselfe , ( from that , or , in that , which he suffered ) though it were painfull and greeuous to him ? But , I my selfe confesse that Christ u suffered and endured all to the vttermost with exact obedience and patience . ] Euen as Bernard fauoured your vntoward fansies , and said nothing for them , so doe I : but doe either Bernards words or mine import , that Christ suffered all , which else we should haue suffered , as you enterlace Cyrils words to make them sound somewhat to your purpose ? are you so seely that you can not , or so slie that you will not see the plaine seames of humane speech ? If a man should saie you affirme all things boldly , you prooue all things weakely , you translate al thinges corruptly : Doe his words imply , that you translate Euclide and Aristotle ? that you prooue the roundnesse of the earth , and the bignesse of the Sunne ? or that you affirme the sea burneth , and the Moone melteth ? Is it not the vsuall course of al speech and speakers , when they expresse how things are done , to restraine the word all with a relation to the same person and action , whereof they spake ? as you affirme all things ( which you affirme ) boldly , you prooue all , ( that you prooue ) weakely ; and you translate all ( whatsoeuer you translate ) corruptly . Doth not the Scripture obserue the like ? The people said of Christ , x he hath done all things well . Will you inferre , that Christ made ships , built Towers , cast Lead , and did whatsoeuer , because he did all things well ? or did they intend , that whatsoeuer he did , he did it well ? y The true light saith Saint Iohn lightneth euerie man , that commeth into the world . Where if you take all men without exception , you plant a palpable error vpon Saint Iohns words ; if you restraine them to all ( that are lightned ) his speech is a manifest trueth in Christ , and an excellent honour to Christ. So said I of Christ , that he suffered all , ( that he suffered ) with exact obedience and patience ; not expressing there what he suffered , but how he suffered , to wit obediently and patiently . Which wordes of mine giue you no great cause of aduantage , if you looke well vnto them , and abuse them not after your idle maner . But such poore shifts you are forced to seeke to set some colour on your cause ; which otherwise would bewray it selfe to want all good groundes and proofes . As you deale with me , so you doe with Tertullian , Ambrose , Ierom , Cyprian , and Cyrill , whose words partly you mistranslate , partly you misconster , and build vpon them what best pleaseth your selfe without any precedence or sequence of their text . Tertullian saith ; z sic reliquit , dum non parcit . So God left his Sonne , whiles he spared him not . If this make for you , why quote you not the Apostle Paul as one of your partners , who spake the word before Tertullian , and whom Tertullian citeth by name for that word ? God a spared not his owne Sonne , saith Paul , but deliuered him for vs all . This place you baulked ; because it expoundeth Gods not sparing his Sonne by deliuering him ; ( for God spared not his Sonne , but deliuered him ; that is , God did not spare him from deliuering ; ) and also for that it excludeth your imagination of Gods immediate hand tormenting the soule of his Sonne , with the substance of hell paines . For if God deliuered his Sonne for vs all , he deliuered him to others , and not to himselfe ; and consequently your dreame of Gods immediate hand inflicting hell paines on the soule of his Sonne , is against the Apostles words , God deliuered his Sonne . Which Christ himselfe expoundeth very often in the Gospel , saying ; b The Sonne of man shal be deliuered into the hands of men , and they shall kill him . And againe , c The Sonne of man shall be deliuered to be crucified ; and immediately before his apprehension ; d Behold the houre is come , the Sonne of man is deliuered into the hands of sinners . This deliuering of Christ into the hands of men to be crucified , was the not sparing him , which the Apostle meant ; and was that for saking , which Christ testified on the Crosse , as Tertullian thinketh . e Filium dereliquit , dum hominem eius tradit in mortem . Hoc & Apostolus sensit , scribens , si pater Filio non pepercit . Sic reliquit , dum non parcit ; sic reliquit , dum tradit . Ceterum non reliquit pater filium , in cuius manibus Filius spiritum suum posuit . Denique posuit , & statim obijt . Spiritu enim manente in carne , caro omnino mori non potest . Ita relinqui á patre , mori fuit filio . God left ( or forsooke his Sonne ( as Christ complained on the Crosse ) whiles he deliuered his humane nature vnto death . This the Apostle meant when he wrote , if God spared not his Sonne . So God left him , whiles he spared him not ; so God left him , whiles he deliuered him . Otherwise the Father forsooke not the Sonne , into whose hands the Sonne commended his spirit . He laide it downe and presently died . For while the spirit abideth in the flesh , the flesh can not die at all . Then to bee left of the Father , was as much in the Sonne , as to die . Here are Tertullians words in order as they stand . Where first he maketh the Sonne to die , when hee laide downe his soule into his Fathers hands . This death , by which the soule of Christ departed from his body , was that deliuering , that not sparing , which Paul meant ; and that forsaking which Christ spake of on the crosse . What finde you here for the paines of Hell , or for the proper sufferings of the soule ? You may peruert any mans words , if you will , but of them selues these are very coherent and euident . In Ambrose you finde more hold . He saith : Minus contulerat mihi , nisimeum suscepisset affectum . Christ had done lesse for me if hee had not beene ( altogether ) affected , as I should haue beene . ] Though you be no good concluder , yet are you a notable translatour . For you can turne the English not onely cleane from , but quite against the Latine . Where Ambrose saith , Christ had done lesse for mee , ( if taking my nature vnto him ) hee had not also taken my ( naturall ) affection vnto him ) as feare , sorrow , and such like ; you misconster affection for punishment , and mine , that is naturally mine , for that which I should haue suffered in hell ; and adding the word ( altogether ) of your owne , you make Ambrose say ; that Christ was altogether affected ( that is punished in soule ) as I should haue beene , ( in hell ) if I had not bene redeemed . But by what Grammar doth affectus signifie hell paines ? Feare , griefe , and sorrow , are naturall affections in all men , and passions of the soule ; they signifie not in their owne nature the torments of the damned . How shall we know this to bee Ambrose meaning ? Hee that hath but halfe an eye , may see by that whole Chapter the roote of this sorrow , to bee the infirmitie of our nature in Christ , and the cause thereof to be his compassion and pitie had of vs , and for vs. The next words to those which you bring , are . g Ergo pro me doluit , qui pro se nihil habuit quod doleret . And presently , taedio meae infirmitatis afficitur . Christ therefore sorrowed for me , who had nothing in him selfe for which he should sorrow ; he is affected with the tediousnesse of my infirmitie . The tediousnesse of our infirmitie affected him , not the torments of hell suffered in his owne soule . h Neque speciem incarnationis suscepit , sed veritatem . Debuit ergo & dolorem suscipere , vt vinceret tristitiam , non excluderet . Christ tooke vpon him not the shew , but the trueth of our flesh . Hee was therefore to feele griefe , ( as a consequent to our nature ) that he might ouercome sorrow , and not exclude it . i Tristis est non ipse , sed anima . Suscepit enim animam meam , suscepit corpus meum . Anima obnoxia passionibus . Christ was sorrowfull not in person , but in soule . For he tooke vnto him my soule , and my body . Now the soule it is , that is subiect to passions . Is hell with you of late become a naturall infirmitie and affection , that wheresoeuer you reade either of these words , you streight inferre the paines of hell ? The causes of Christes sorrow will put all out of doubt , and are plainely recited by Ambrose in the ende of this Chapter , though stifly reiected by you , because they sort not with your conceits . k Tristis videbatur , & tristis erat , non pro sua passione , sed pro nostra dispersione . Christ seemed sorrowfull , and indeede was sorrowfull , not for his owne suffering , but for our dispersing . You say Christs sorrow was for the suffering of hell paines in his soule ; Ambrose saith in expresse words ; Christ sorrowed not for his owne suffering : which of you twaine shall wee thinke best vnderstoode Ambrose meaning ? him selfe , or you ? Christ , sorowed , saith Ambrose , l for our dispersion ; he sorrowed because he left vs orphanes , he sorrowed for his persecutors . All these occasions of sorrow in Christ at the time of his passion mentioned by Ambrose you vtterly disauerre , and in spite of Ambrose teeth , you will haue the infirmitie and affection of mans nature in Christ to signifie hell . Yet Ierom shall helpe at a neede , who saith ; m That which we should haue borne for our sinnes , the same ( Christ ) suffered for vs. ] You might haue done well to haue put quicquid for quod , as one of your fellowes hath done alleaging this place , that where Ierom would not say , Christ suffered for vs , whatsoeuer we should haue suffered , your selues may speake it in his name . Neither is it so strange a thing with you to translate all for some . In the very next Page before , citing Ambrose words , hoc in se obtulit Christus , quod induit ; Christ offered that in him selfe , which he tooke ( of vs ; ) you render it , Christ offered in sacrifice n ALL that which he assumed ; which translation is euidently false , whatsoeuer the illation be . This place of Ierom I haue already answered in the o conclusion of my Sermons ; and but that the booke happely will not alwaies be at hand , I would spend no moe words therein . The particular can not hurt me , if it be simply graunted ; and the generall is not affirmed by Ierom. Howbeit Ierom in plaine speech presently expresseth what he ment Christ suffered for vs. By this ( saith he ) p it is manifest , that as Christs body whipt and torne bare the printes of the stripes and wrongs , so his soule truely sorrowed for vs. What neede we any other exposition then his owne , that Christ suffered for vs smart of body and griefe of minde , which were due to vs in this world where Christ suffered for vs , besides the torments of the next world , where Christ neither did , nor could suffer any thing ? Cyprians words are far weaker for your purpose , & wider fro your matter . He saith , Christ was called sinne , and a curse ; q pro similitudine poenae , non culpae ; for the likenesse of punishment , not of fault : LIKE is farre lesse then the same . If therefore Christs punishment were but like , there is no necessitie it should be the same . Againe , when Cyprian nameth the likenesse of our punishment suffered by Christ on the crosse ; he meaneth the punishment of sinne , that God inflicted on Adam , and all his of-spring in this life , where Christ suffered for vs , as sorrow , shame , reproch , paine , and death which were the punishments that God laid on Adams transgression in this life . The death of the Soule Adam pulled on him selfe by sinning ; that Christ suffered not : the other God inflicted with his owne mouth , and by them accursed and punished sinne in this world , reseruing his terrible and eternall iudgements , which are the paines of hell , to an other time and place , when the bodies of the wicked should be altered and abled to endure those intolerable and euerlasting torments , threatned , but not executed in this world . The first kind of punishment due to all men in this life for sinne , Cyprian saw and knew full well , and by the Scriptures found that to be in Christ on the Crosse ; the paines of hell Cyprian knew not , much lesse could he be sure that Christ suffered them , since no such thing is mentioned in the Scriptures . Let then the Reader iudge , whether Cyprian were likely to speake of that , which he knew and read , or rashly to pronounce that to be like , which he neither knew nor read . But if Cyprian bee the fittest man to declare his owne meaning , Cyprian euen in that place speaketh directly against your supposed paines of hell , suffered in the soule of Christ on the Crosse. Admiror te cruci inter damnatos affixum , iam nec tristem , nec pauidum , r sed suppliciorum victorem eleuatis manibus triumphantem de Amelec . I admire thee , ô Lord , being once fastned to the Crosse amidst the condemned ( theeues ) to bee now neither sorrowfull , nor fearefull , but despising the punishments ( laid on thee ) with thine hands lifted vp to triumph ouer Amelec , ( the enemies of Gods people . ) If Christ once fastned to the Crosse had neither sorrow nor feare , but a neglect of his paines , and a ioyfull triumph ouer all his foes , I trust hee felt not the paines of hell ; which were very easie , if they brought with them neither sorrow , nor feare , but rather contempt and triumph . Christ feared before in the garden , you will say , and for feare or paine did sweate bloud . ] That Cyprian remembreth and explaineth , wherein you shall see the difference betwixt his iudgement and yours of Christs sufferings . s Thou diddest Lord ( saith he ) professe before thine Apostles thy selfe to be sorrowfull vnto death , and for exceeding griefe didst power foorth a bloudie sweate . Hearing this ( in the gospel ) I was vtterly abashed . For who will not feare , if be feare whom all things feare ? His answere I wil set downe in Latine , though it will be the longer , as well to let the Reader heare Cyprians resolution in his owne words , which many will desire , and to discharge my selfe from all quarels of mistranslating , whiles I sometimes seeke to make that plaine to the simple , which in the text is more darke and obscure ; as for diuers other respects , which I will after mention , when Cyprians minde is fully knowen . His words are , t Sed metus ille infirmitatis humanae communem exprimebat affectum , & generalitatem omnium in carne viuentium hoc dolore vrgeri , & dissolutionem corporeae spiritualisque naturae hac molestia non posse carere , & hanc poenam vniuersae successioni Adam sine exceptione impositam , vt difficultas extremi transit us timeretur . Hanc nemo anxietatem euasit , & nemo egrediente anima sine amaritudine expirauit . But that feare ( of thine o Lord ) did expresse the common affection of mans infirmitie , and the generall state of all liuing in the flesh to be pressed with this sorrow ; and that the separation of body and soule can not be free from this griefe , but this punishment is laide on all Adams posteritie without exception , that the difficultie of departing this life should be feared : this wofulnesse no man euer escaped , neither did euer any man breath out his soule without bitternesse . Here you may learne ; first , whence Ambrose , who was a great follower of Cyprian , tooke his words of humane infirmitie and affection , and what hee meant by them . Secondly , that this is a punishment ( which you denie ) laide by God himselfe on all mankinde , to feare and feele death separating the soule from the body . Thirdly , from this was no man euer exempted , but euen Christ himselfe , though he were free from that necessitie , yet would hee be partaker of this our infirmitie . Fourthly , that where on the crosse Christ neither feared nor sorrowed , but shewed him selfe terrible to his persecutors , and a conquerour of all their malice , and a triumpher ouer all their iniuries , yet to his Disciples in the garden hee opened his affection incident to our nature , thereby to confirme himselfe to bee a true man by his taking as well our infirmities , as our flesh . Lastly out of Cyprian in that Sermon you may learne , that to Christ the u sight of ( God ) his Father could not bee formidable , that it was his Fathers will the sacrifice of his flesh should begin with feare and sorrow , that hee sorrowed to heale our weaknesse , and feared to make vs secure , by repressing those infirmities in his owne person , to cure them in vs for euer after . All these and many moe good lessons you cleane ouerslip in Cyprian , and broching a new doctrine quite contrarie to his , you lay violent hands on one poore word in that whole treatie , which yet maketh nothing for you ; and as though you had performed a worthy worke , grossely to mistake the like for the same , you muster Cyprian as a maintainer of your new made hell . x Say as Fulgentius saith , and wee aske no more . Quicquid fuit infirmitatis animae , sine peccato suscepit & pertulit . Christ tooke vpon him and suffered whatsoeuer infirmitie may bee in the soule without sinne . ] I hope you will your selfe accept the condition , which you offer to others , and I require no more . But what is there in these words on which you so stoutly stand , and so confidently crake , that helpeth your deuice forward ? Grant them absolutely , and what conclude you ? The griefe of hell paines suffered from the immediate hand of God , is an infirmitie of the soule , you must say ; if you will say any thing towards the matter you haue in hand . But who euer said so , that knew his left hand from his right ? What passing dulnesse and surpassing drowsinesse is this , to make the suffering of hell paines from the immediate hand of God an infirmitie of the soule ? As if it were weaknesse in man , not to be stronger then God ; or imbecilitie , not to be able to resist his power ? [ Feare and sorrow are infirmities ; and Fulgentius sayth whatsoeuer infirmitie , that is whatsoeuer feare , or sorow may be in the soule , the same Christ tooke and suffered . ] These must be your collections , if you open your mouth to make any ; and these bee so grosse , that no boy would engage himselfe with them . For the name of Infirmitie doth naturally note the speciall kindes thereof , by which they differ from other things that are not infirmities ; it doth not import either degrees , to which they may grow ; or the causes , from whence they may rise . Is it then any consequent , that if Christ tooke vpon him all kinds of infirmities , and passions of the soule , he must therefore vndergoe all degrees , and all the causes of feare and sorrow , that may be in the soule ? Christ did feare , and Christ did sorow ; for those without question were infirmities of his humane soule . Will it thence follow that Christ suffered all those dangers , losses , harmes , which men in this life doe , and may feare ? If these will no way follow vpon Fulgentius words , how will the paines of hell be thence deriued , which I vtterly denie to be any infirmitie in mans soule , since no creature is so strong , though he were an Angell , as to decline , or resist the hand of God in punishing ? Fulgentius wordes therefore , that Christ tooke vnto him euery infirmitie of the soule , doe not inferre that Christ suffered euery degree , or euery obiect of feare and sorrow , but onely that he feared and sorowed , which maketh as much for your hell paines , as feathers doe to reare a fortresse . The wordes of Fulgentius at your best aduantage doe you little good ; his true meaning doth you farre lesse . For going onward to debate this matter more at large , he addeth two conditions to the infirmities and affections of Christs soule : the one that they were naturall , that is necessarily consequent to the nature of man ; the other that they were voluntarie in Christ , though in vs they be necessarie . These limitations are very often in that Booke expressed , whence your words are taken . y Animae tristitiam & perturbationem , quam voluntariam in anima Dei filius habuit sic habuisse credatur , vt etiam ipsas humanae animae passiones , & voluntate veras , & in veritate voluntarias non n●…gemus . The sorrow and trouble of soule which the Sonne of God had voluntarily in his soule , he must be beleeued so to haue had , that we done them not to be true , because they were voluntarie ; nor to be voluntarie , because they were true . This hee maketh common to bodie and soule . z Quia verum hominem suscepit , ideo cunctas humanae naturae infirmitates veras quidem , sed voluntarias in eadem veritate naturae duntaxat humanae sustinuit . Because Christ tooke vpon him to be a true man , therefore he sustained ALL the true infirmities of mans nature , but yet voluntarie in the trueth of the same nature onely . If you know not what naturall and voluntarie passions in Christes manhood doe meane , you may learne of Damascene , whom an adherent of yours much esteemeth , and often alleageth , though Damascene make nothing for his or your purposes . Wee confesse , sayth Damascene , that Christ tooke vnto him a ALL NATVRALL AND BLAMELESSE passions . For he assumed the whole man , and all that pertained to man , saue sinne . Naturall and blamelesse passions are those , which are not in our power , and whatsoeuer entred into mans life , through the condemnation of ( Adams ) sinne , as hunger , thirst , weakenesse , labour , weeping , corruption , shunning of death , feare , agonie , whence ( came ) sweat and drops of blood . These things are in all men by nature . Christ therefore tooke all these vnto him , that he might sanctifie them all . Howbeit our naturall passions were in Christ according to nature , and aboue nature . According to nature they were stirred vp in Christ , when he permitted his flesh to endure that which was proper vnto it . Aboue nature ( they were in Christ ) because nature in him did neuer go●… before his will. For there was nothing forced in him , but all things voluntarie . When he would he hungred , when he would he thirsted , when he would he feared ; when he would he died . The naturall infirmities and passions then , which Christ tooke vnto him , as Damascene teacheth , were common to all men by nature , and so are not the paines of hell ; they were in this life , so a●… not the other ; they were sanctified , so cannot the torments of hell be ; they were voluntarie , that is , they mooued not in Christ , but at his owne will. Wherefore by Damascenes iudgement , Christ did not suffer your hellish torture from the immediate hand of God , by which he was wholy amazed and ouerwhelmed , as you say , with the waight and anguish of them , which could not be with his will. I haue stood to Fulgentius words , more then which you did not aske ; will you now likewise be tried by Fulgentius testimonie , whether you teach an errour exiled from all Christian hearts in his age ? Or if you will not , your Reader will soone perceaue , that what was then reiected for an absurditie and falsitie , ( I will spare heauier termes till I come to fuller proofes ) can not now be professed as pietie . Touching Christs death by which wee are redeemed , that it had in it neither the death of the soule , nor the paines of hell , Fulgentius is very plaine euen in the same booke , where you would haue him so much forget himselfe , as to speake the contrary . b Quis ignoret Christum nec diuinitate , sed in solo corpore mortuum & sepultum ? Who can be ignorant ( if he be a Christian ) that Christ died and was buried not in his diuinitie , but onely in bodie ? and againe , c In morte solius carnis immortalis fuit . Christ was immortall , nothing dying in him but his flesh . And so d Cum sola caro moreretur & resuscitaretur in Christo , filius Dei dicitur mortuus . When onely the flesh died and was raised againe in Christ , yet the Sonne of God is said to haue died . And as though no repeating were susficient ; e In tota ( humanitate ) traditus idem Christus , secundum solam carnem mortuus , secundum solam carnem de sepulcho surrexit . The same Christ deliuered in his whole ( humanitie ) died in his flesh onely , and rose againe onely in his flesh . And least you should wrench aside , as you afterward doe , that the name of Christs flesh containeth soule and bodie ; besides that the word bodie directly excludeth the soule , which can not be the bodie ; and so doeth the buriall and resurrection of Christ , for so much as the soule of Christ neither was , neither could be buried nor raised from the graue ; Fulgentius in full and faire words exempteth not only the deitie , but the soule of Christ as well as the deitie from death . f Moriente carne non solum deitas , sed nec anima Christi potest ostendi commortua . When Christ died in the flesh , neither can the godhead , nor the soule of Christ be shewed to haue bene also dead . And of hell paines he saith , g Dignum fuit , vt animam dolor non contigisset inferni , quam seruitus nequiuit tenere peccati . It was a meete ( and right ) thing that the paines of hell should not touch that soule , whom the seruitude of sinne could not fasten on . Yet Cyrill in the place aboue cited h SEEMETH to acknowledge A KIND OF DEATH EVEN OF THE SOVLE , from which Christ reuiued againe . But of that in due place hereafter . ] Is the death of Christs soule so slender a matter , that you may collect it by a seeming , and a kind of death , without any mention , or occasion of any such thing comprised in Cyrils words ? The Reader may there obserue what your maine intent is , and whereon you fasten your eyes all this while , euen on the death of Christs soule to be requisite for our Redemption , though you finde no such thing in Scripture or Father ; but miserably and childishly slide it in at last with a seeming . Now if there be no such thing in Cyrils words , nor any such seeming , how wel deserue you to be hissed out with hands , if not to be hurled out by the heeles , for a seeming sleeper , if not for a waking dreamer ? what are those words of Cyrill , that seeme to acknowledge the death of Christs soule ? Christ bestowed his flesh as a ransome for our flesh , and made his soule likewise the price of redemption for our soules , although he liued againe , being by nature life it selfe . It is lawfull for you to further euery place you bring , with a mayned and forced translation . Cyrils true words stand thus : i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Without constraint of any , Christ of himselfe laide downe his owne soule for vs , that he might be Lord of dead and quicke : yeelding his flesh in recompence , as a gift fully worth it , for the flesh of all , and making his soule ( or life ) a ransome for the soule ( or life ) of all , though he reuiued againe , being life by nature , in that he was God. The words which you would cite , are heere no perfect sentence , as hauing no principall verbe in them , and therefore must be ioyned with the former and depend vpon the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Christ layd downe his soule ) which gouerneth the whole ; as appeareth also by the two participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yeelding in recompence , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making , which must be directed by the same nominatiue case that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , and likewise by the opposition of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he reuiued . Of what death Cyrill here speaketh , is more then manifest by the words of our Sauiour here vsed and deriued from the Gospell , where he said , k None taketh my soule from me , or constraineth me to die , I lay it downe of my selfe ; and likewise , l the Sonne of man came to giue his soule ( or life ) a ransome for many . What kind of death those words of Christ imported , I made it appeare but a little before by the full consent of Scriptures and interpreters old and new , and of Cyrill himselfe , who all with one accord referre both those sayings to the death of Christs bodie , and the losse of his life on the Crosse , when his soule departed from him . Set that downe in Cyrils first words for the death which Christ died by the constant assertion of Scriptures , Fathers , New writers , and of Cyrill himselfe ; and then the words which you alleage shew plainely the force of his corporall death to be auaileable for the bodies and soules of all men , in that his flesh yeelded to death was a recompence or exchange for all mens flesh ; and his soule laide downe without constraint of any , was the ransome of all mens soules ; and he notwithstanding rose againe the third day to life by his owne power , as being God and life it selfe , against whom death could preuaile no farder , nor longer , then hee him selfe would . Where are the words that acknowledge the death of Christs Soule , or that so much as seeme to acknowledge a kind of death in the soule of Christ ? Here are the cleane contrarie . For if the death of Christs bodie , by which he laid aside his soule for vs , be sufficient to redeeme the bodies and soules of all men , then superfluous and needlesse euen by these words was the death of Christs soule , the whole being fully perfourmed without it . But he gaue his flesh to be a ransome for our flesh , and his soule for our soules , you say , and yet liued againe . ] Cyrill doth not say by seuerall deaths , but by one and the same death , which was the laying down of his soule or life for vs , as Christ himselfe in the Gospel said he would . If those wordes inferre the death of Christes soule , why bring you not the words of Christ himselfe , saying ; m The Sonne of man came to giue his soule a ransome for many . You saw the Scriptures themselues and the whole Church of Christ , first and last , I meane all old and new writers , translators and expositors would condemne your folly therin , in most exact words taking soule there for life , which must needes import the death of Christs bodie . And therefore you thought it more safetie to catch at the same words in some Father , for whose meaning there could not be brought so many , and so sound deponents . But all in vaine . For if Christ had no meaning in those wordes to point out the death of his owne soule , then Cyrill alleaging and obseruing the words of Christ , can haue no such purpose as to crosse the Scriptures , himselfe , and all the Fathers of Christs Church in a matter so dangerous and desperate , as the death of Christs soule amounteth vnto . In the meane while his words conclude no such thing , neither in saying nor in seeming ; and so your embracing them to that end , argueth your good will to seeke , but your euill lucke to finde any such thing as the death of Christs soule in all the Fathers . Cyrill doth not say Christ rose againe , which properly belongeth to the body , but he reuiued or liued againe which seemeth to be spoken of the Soule . ] Then Saint Paul maketh more for you , then Cyrill doth : for he affirmeth both os Christ ; to this end ( saith he ) Christ died , and rose againe , and reuiued , that he might be Lord of dead and liuing . And indeed resurrection properly noteth from whence Christ arose , to wit from the graue ; Reuiuing expresseth the blessed and glorious life which he enioyed , after he was risen from the dead . Christ himselfe saith of his , they shall come forth ( of their graues ) n vnto the resurrection of life , to separate them from the wicked who shall come likewise forth vnto the resurrection , but of iudgement and condemnation . Notwithstanding in Christ there is either no difference betwixt them , the one euer implying the other ; or if we make any , Christs reuiuing alwaies presupposeth his Resurrection as antecedent , since he possessed not that immortall and heauenly life , which now he hath , but vpon his arising from the dead . And so the Apostle placeth them , Christ died , and rose againe , and reuiued ( into such power and glory , that he was ) made Lord ouer dead and quicke . And Cyrill who often times vseth this word ( he reuiued ) of Christ , meaneth the third day after Christs death , when the Scriptures affirme he rose from the graue . So Cyrill and the Synode of Alexandria that ioyned with him in writing vnto Nestorius say of Christ. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he reuiued the third day hauing spoyled hell ; and so in his second confession of the true faith to the religious Queenes , p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ spoyling death reuiued the third day . And in his Epistle to those of Egypt . Christ is said ( in the Scriptures ) first to haue died as a man , q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and after that to haue returned to life , by that which he was by Nature . If then he died not in the flesh according to the Scriptures , he was not quickned by the Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is he reuiued not againe . So that Cyrill hath not any seeming words for the death of Christs Soule ; but saith as Christ said in effect before , that the Sonne of man gaue his ( soule or ) life to be a ransome for the life of all , and not for the Soule of all , which in the singular number is neither good English , nor good Diuinitie , though to smooth it , you put the plurall and say , for our soules , which is not in Cyrill . The words of Ambrose will prooue that Christ offered his Soule for vs ; r hoc in se obtulit Christus quod induit . Christ offered in Sacrifice all that which he assumed . ] Besides that you falsifie Ambrose by adding ALL to his words , which haue no such thing in them , you ●…est Ambroses words against Ambroses meaning . For though it may well be graunted , that Christ offered body and soule as a Sacrifice of holinesse and obedience vnto God ; and that Christs Soule likewise was laid downe vnto the death of his body to feele the smart thereof , and to be seuered by the force thereof ; in which respect Esay saith , that Christ powred forth his Soule vnto death : Yet Ambrose speaking of Christs sacrifice for the sinnes of the people , meaneth ( as the rest of the Fathers doe ) that part of the Sacrifice , which was slaine ; which was by his and their confession , Christs body , and not Christs Soule . Heare Ambrose him selfe s In quo nisi in corpore , expiauit populi peceata ? In quo passus est nisi in corpore ? Wherein did Christ sacrifice for the sinnes of the people , but in his body ? wherein did he suffer ( death ) but in his body ? And so Theodoret : Christ was t called a Priest in his humane nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and offered none other Sacrifice but his owne body . Athanasius nameth what Christ put on , and what he offered . u The word of God that made all things , was afterward made an hie Priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Putting on a body that was borne and made , which he might offer for vs. Nazianzene saith to Christ. x Thou art a sheepe , because thouwast a Sacrifice ; thou art an hie Priest , because thou offeredst thy body . Augustine also , Sacerdos propter victimam , quam pro nobis offerret , a nobis acceptam . Christ 〈◊〉 a Priest , for the Sacrifice , he tooke of vs , that he might offer it for vs. What that Sacrifice was he sheweth saying : z Assumpsit a nobis , quod offerret Domino ; ipsas diximus sanctas primitias carnis ex vtero virginis : Christ tooke of vs that he might offer to the Lord , we meane the holy first fruits of his flesh ( taken ) from the wombe of the Virgine . Theophylact ; a A Priest may by no meanes be without a Sacrifice . It was then necessarie that ( Christ ) should haue somewhat to offer . Quod autem offerretur praeter eius corpus nil quidpiam erat ; necessariò ergo & mortuus est . Now there was vtterly nothing that he might offer , besides his body ; it was needfull then he should die . This that Christ tooke a body to offer , is most agreeable to Ambroses mind as well in the booke which you cite , as in other parts of his writings . b Ex segenerauit Maria , Marie conceiued of her selfe , ( to wit , of her owne body ) that what was conceiued of her , might be the true nature of a body . And alleadging Saint Pauls words ; that Christ was made of the seede of Dauid according to the flesh , Rom. 1. and made of a woman , Galat. 4. He concludeth ; c Ergo ex nobis accepit , quod proprium offerret pro nobis , vt nos redimeret ex nostro . Then Christ tooke of vs , that which hee might offer as his owne for vs , to the ende he might redeeme vs by that which was ours . And declaring what he meant euen by the words , which you bring , Christ offered that in himselfe which hee put on ; Ambrose addeth : d Non igitur diuinitatem induit , sed carnem assumpsit , vt spolium carnis exueret , Christ put not on the nature of his Diuinitie , but he tooke flesh that he might put off the spoyle of his flesh ( when he should die . ) Now if the flesh of Christ were subiect to all iniuries , how say you , that Christs flesh is of the same substance with his Godhead ? What else doe you in so saying , but compare Adams slime and our earth to the Diuine substance ? Here Ambrose plainely confesseth , what hee meant , Christ tooke vnto him , and offered for vs ; euen Adams slime and our earth , whereof his body was made . Which elsewhere hee precisely auoucheth , saying . e Corpus suscepit nostrae mortalitatis , vt pro nobis haberet quid offerret . Christ assumed our mortall body , that he might haue what to offer for vs. And least you should after your trifling maner , aske whether we exclude an humane soule from the body , which Christ tooke of the substance of his mother , and which hee offered for vs to death on the Crosse , I answere with Ambrose . f Cum susceperit carnem hominis , consequens est vt perfectionem incarnationis plenitudinemque susceperit . Nihil enim in Christo imperfectum . Where as Christ tooke vnto him the flesh of a man , it is consequent that hee tooke vnto him the perfection and fulnesse of incarnation ; for there is nothing imperfect in Christ. And what neede was there , hee should take flesh without a Soule , when as an insensible flesh , and an vnreasonable soule was neither subiect to sinne , nor capable of reward ? An humane soule was a necessarie sequell to Christs body , which he tooke of the seede of Dauid and substance of his mother , as it is to all ours before we can be men : but the soule is not comprised in the name of the body , much lesse doeth it receiue the same conditions and properties which the body doth . Though then I make no doubt , but Christ at his birth and at his death , as all his life long , had both a body and a perfect reasonable and humane soule , indued with all the powers , affections and infirmities of mans nature , saue sinne and the corruption of sinne ; yet is it no consequent with Ambrose , that Christs soule was made of a woman as his flesh was , nor that Christ died the death of the soule , when his body died on the Crosse. Let them doubt ( saith Ambrose ) g of that which the Prophet saith ( my soule hateth your new Moones and Sabboths ; ) This that is testified in the Gospel ( therefore the Father loueth me because I lay downe my soule to take it againe ) they can not refute to bee spoken of the proprietie of the soule , when as it is spoken of the Lords death and resurrection . The bodie of Christ could not die , but by laying downe his soule , as also it could not rise to life , but by taking it againe . So that both Christes death and his resurrection doe cleerely prooue , that he had a true soule as Ambrose noteth , which by his death was seuered from his body , and by his resurrection was assumed againe into his body . And yet that death was proper to Christs body and not to his soule ; though the soule felt the smart and sting thereof as well before , as when it departed from his body . h Corpus est quod amit tit animam , & amittendo fit mortuum ; it a mortui vocabulum corpori competit . Porro si resurrectio mortui est , mortuum autem non aliud est quàm corpus , corporis erit resurrectio . It is the body ( saith Tertullian ) that looseth the soule , and by loosing it dieth , so that the word , dead , agreeth to the body . Now if the resurrection be of that which was dead , and nothing can be dead besides the body , Resurrection must likewise pertaine to the body . This death and this resurrection , I meane of the body , was found in Christ , yours is very strange to Ambrose and to all the Fathers . i Per quam nisiper corporis mortem , mortis vincula dissoluit ? By what other death ( saith Ambrose ) then by the death of the body , did Christ breake the bands of death ? Thus haue you spent your great store of Fathers with small successe ; and though you dissemble where you borrowed them , yet you dissemble not your excessiue bragging of them , as if they were k cleane against me , and for you in the chiefest point of this question : where indeede you doe but reach after a word in them here and there , and that not rightly conceaued , or not rightly translated ; from whence you would faine inferre your fansies , saue that neither the grounds of trueth nor learning , will beare you out in your conclusions . That Christs sufferings did belong to bodie and soule the Fathers affirme , whether by Sympathie or without Sympathie they say nothing ; much lesse that Christ suffered in minde distinctly from soule or bodie . Nazianzene saith he assumed mans mind at his incarnation , that thereby he might sanctifie it ; besides him not one of your places so much as nameth the minde . As for Gods immediate hand punishing the soule of Christ , in his passion , if you should fast till you find that in these or any other Fathers , you should fast , not fourtie dayes but yeares . And as though these were not falsities enough to loade the Fathers with , you hoyse vp the top sayle of vntrueth , and flant it out , that l these Fathers say , Christ suffered all these paines , which els we should haue suffered , and was spared in nothing : plainely belying your Authors , which say no such thing , and out-facing your Reader , as if his sight did not serue him to seuer your shamefull additions from the texts of those ancient writers . Cyrill sayth , Christ suffered all things ( that is , all naturall and innocent infirmities and passions of bodie and soule , as Cyrill explaineth himselfe in the same Chapter , yea in the close of the very same sentence ) to whose words you adde of your owne , WHICH els we should haue suffered . Only , you ioyned them at first so cunningly to Cyrils sentence hauing two parts , that a man could not readily tell to which you referred this addition , saue that now in the recapitulation of your proofes , you apparantly tie them to the former . For if you made Cyrill to say , Christ suffered to free vs from all , which els we should haue suffered , that assertion is verie true ; onely , these last words are yours and not Cyrils . If you make him to say , Christ suffered all , which els we should haue suffered , this hath neither trueth in it , nor any colour in Cyrils text . Ierome indeede saith , Christ suffered that which we ought to haue suffered , meaning , what Christ suffered , was due to vs , and not to him ; but Ierome is farre from your all , which els we should haue suffered . Your sleight then in collecting your conceits from the Fathers sayings , is woorth the obseruing . Nazianzene sayth , Christ in his incarnation assumed mans mind to sanctisie it . Cyrill saith , Christ SVFFERED ALL the infirmities and passions of mans nature . Ierome sayth : That which was due to vs for our sinnes , Christ suffered for vs. And Tertullian saith , God spared not his owne Sonne , but deliuered him for vs , that is , God spared him not from deliuering . Out of these foure places , hauing different causes , ends , and respects , for which , to which , & in which they were written , you clout this conclusion , as common to them all , which is repugnant to euery one of them ; that Christ IN MIND ( so saieth Nazianzene ) SVFFERED ALL , ( so saith Cyrill ) WHICH VVAS DVE TO VS , ( so saith Ierome ) WITHOVT SPARING , ( so saith Tertullian . ) By this order and manner of hudling and hampering different things and diuerse places together , you may collect what you will , when you will , and out of whom you will ; and this is your m cleare and plaine sense of the Fathers against the which you say I can take no exception . After this you fal againe to your first trench more of termes , and wandering a while about the phrases of Gods proper wrath , the true and right punishment of sinne , two countenances in Christ , and the coincidence of his soule and spirit ; you would faine conclude if you could , that if Christ suffered the wrath of God for vs , he suffered the true paines of hell ; which I auouched you neuer should be able to doe . Whether I or you abuse the Reader with ambiguous and doubtfull words I leaue to his iudgement , that taketh the paines to peruse what is past , and what followeth : truely I disaduantage my selfe very much so precisely to diuide , distinguish and prooue euery thing as I doe , if I ment to slide away with generalities . But you that neither can , nor will specifie any parts , nor bring any proofes of your chiefest assertions , but keepe your selfe safe vnder the shelter of certaine phrases deuised by your selfe without any warrant of Scriptures or Fathers , and neuer expounded nor defined in all your writing , saue onely with AS IT VVERE , and after a sort ; what meaning you can haue to handle so great matters as mans redemption and saluation after so sleight a manner , besides a vaine ostentation of your contentious and curious humour , I leaue it to the Readers censure . Now to the returne of your termes . n According to the most vsuall and common sense of Gods wrath , so in my whole Treatise I take it for Gods perfect holinesse , iustice , and power properly executing vengeance and punishment ( whether little or great ) due to them on whom sinne lieth . ] Take from you your termes no where found in the Scriptures , but inuented and authorized onely by your selfe , and you can not steppe one foote further in this question . You haue named , I know not how often , Gods PROPER VVRATH in the premises , though you neuer tooke the care nor paines to describe or define it . Now you come to the most vsuall & common sense of Gods wrath , which you say is Gods PROPER wrath . Except that old starting hole of yours , which here you call the proper executing of punishment ; and there is nothing more repugnant to your owne assertion , then your owne description . For all the afflictions of this life , whatsoeuer they be , come from Gods perfect holinesse , iustice , and power , and are due to the children of Adam for sinne abiding or dwelling in them , though God of his secret counsell may haue other purposes in sifting his Saints for their good and his glorie . Your sense of Gods wrath you say is most vsuall , but you shew not where , nor with whom . If you meane with your selues , I can easily yeeld that ; if you meane in the Scriptures , I greatly doubt whether the wrath of God in the Scriptures doe more vsually signifie his euerlasting iudgements against sinne after this life , or his temporall plagues vpon sinners in this life . Howbeit it is not greatly materiall , which is most vsuall , since either is vsuall in the word of God. You quote but foure places for that purpose in your Margin , and misse two of them . For in the 2. Cor. 3. vers . 17. and 9. I finde not the name of Gods wrath at all expressed in either of them . But I so vse the phrase as signifying any punishment of sinne whatsoeuer . ] The Scriptures so vse it before me , and you can giue no reason , why I should not so vse it after them . It is altogether an improper speech , you say . ] So say you , but the Scriptures say not so . They make degrees and differences betwixt the wrath of God in this world and in the next , and his displeasure against the sinnes of his own , and his enemies ; but they take not wrath for fauour as you doe , though Gods wrath against the wickednesse of his children be neuer executed without fauor to their persons , which in the faithlesse is farre otherwise . o It is true , all troubles , paines and griefs in their first ordinance were the effects of Gods proper wrath : but in their state and condition now , they are not , namely as the godly doe suffer them . ] You are full of shifts , but they are so slender , that they doe but shame you . After much wrangling you grant it to be true , that all troubles , paines and griefs in their first ordinance were the effects of Gods wrath ; you say of Gods PROPER VVRATH . Which last I thinke to be vntrue , though the former be verie true . If by their first ordinance you meane the iudgement of God pronounced against Adam and all his ofspring for sinne , and the punishment irreuocably inflicted on mankinde therefore , it is in effect the same which I auouched against you , and so true , that you your selfe dare not contradict it . For if you should , you should openly gainsay the Scriptures , which witnesse that man was created in all integritie of nature , felicitie of state , and perpetuitie of life ; and that by sinne , this impuritie , miserie , and mortalitie , which now we all feele , entred into the world as the wages of Adams sinne , and namely , that p paine , q sorrow , and r death were imposed on Adam ( and so on all his ) by Gods owne mouth , as effects or degrees of his most iust displeasure against the sinne of our first parents . If you start from this with any shift of words , you start from a maine principle of the Christian faith : but I suppose , that you confesle it by this that you say , they were effects of Gods wrath in their first ordinance , that is , when they were first inflicted on Adam and all his posteritie . But NOVV you say , they are NOT so , specially to the godlie . ] Since what time began your Now ? or when was their state or condition changed ? These things were generally and irreuocablely inflicted on all men , as the punishment of sinne in the first man , when as yet they were signes and tastes of Gods wrath not in words , but in deeds ; notwithstanding we were then , and long before , euen before s the foundation of the world , elected and adopted in Christ Iesu to be heires of eternall saluation . Wherefore God euen at the first , when by your confession they were the effects of his wrath , layd them on all , euen on his owne children , whom he meant euerlastingly to saue ; and so doth continue them to this day , as monuments of his iust displeasure against sinne euen in his owne seruants and saints . Yea , before God would inflict them , he made open promise of the womans seed , that it should t bruize the serpents head ; and then to teach his owne , and not onlie the wicked , for whom he reserued euerlasting destruction , what it was by sinne to prouoke him ; he loaded the life of all the godlie with sorow , paine and death ; to make them for euer by that grieuous but righteous punishment of sinne in themselues , the more mindfull how offensiue sinne was vnto God ; and the more warie how to giue eare to the Serpent against the voice of God. And therefore at the verie first inflicting of them , if wee cast our eyes either on our owne deserts , or on the lot of the wicked , we shall find the wonderfull fauor of God , not onlie in opening his purpose vnto vs , for our euerlasting saluation in Christ , but euen in so tempering the smart of his rod , that by the punishment we did feele in our selues the weight of sinne in some sort , yet by his mercie we should be strengthened , eased , and comforted vnder that burden in this life ; and after be receiued into euerlasting blisse . Notwithstanding , when we compare this mortall & miserable condition here with our creation , and with the abundance of Gods blessings richly powred on vs , when he first made vs ; we should beholde what sinne had depriued vs of , and subiected vs vnto , though it did not exclude vs from Christ , who loued vs so dearely , that he would and did giue himselfe for vs , rather than we should euerlastingly perish . So that the sorow , paine , and death which the godly feele , were euen at the first layd on them by the same mixture of Gods iustice and mercie , with which they now continue ; neither did Christ die for vs , presently to free vs from that sentence of bodilie death , which God had irreuocably pronounced and executed on Adam and his ofspring , by returning him and them to the earth for manie thousand yeeres before Christ came : but rather in that to partake with vs , that he might saue vs from the rest , which in all the wicked did accompany this death ; and in the end to raise vs againe to a better life , lest we should faint vnder the hand of God , who fastneth vs to the afflictions of this life by the example and fellowship of Christs sufferings . For if we suffer with him , we shall raigne with him ; and we must first die in Adam , before we can be quickned againe in Christ. They are now profitable for vs , you will say ; and so rather helpe vs than hurt vs in this corruption of sinne , with which we are compassed . ] I doubt not thereof , and so were they from the first instant that they were imposed on Adam : but how came this corruption of our nature , if not as a punishment of sinne in Adam ? and consequently the remedies thereof do also witnesse Gods displeasure against sinne , though they be farre more holesome for vs , than to rot in the sores of our inward corruption . Can any man doubt , but God was and is able to cleere vs , though neuer so corrupt , from the infection and dominion of sinne , by the working of his Spirit more mightilie and casilie than by troubles and griefs , if it had so seemed good to his wisdome and iustice ? And had he determined to shew vs onlie loue without all regard to his iustice , how readie was it for him in Christ to haue released as well all corporall and temporall affliction to his elect , as he did spirituall and eternall ? But he resolued otherwise in his most wise counsell for the conseruation of his iustice ; and so now healeth our corruption with the salue of affliction , to let vs haue continually presented before our eyes , and impressed in our bodies , what our sinne at first did , and still doth deserue , though he neuer withdrew his mercie from vs , which in the end shall most abundantly recompense all . Wherefore it is no reason , that because troubles are profitable or necessarie for our corrupt state , therefore they are not effects of Gods displeasure against sinne : yea rather because God could haue otherwise cured sinne in vs , and would not but by perpetuall affliction ; it is an argument , that God so hated sinne in our first parents , that he would haue the verie remembring & curing thereof to be alwayes in this life painfull and grieuous to our outward man , though he would also comfort vs in Christ , whiles heere we liue ; and heereafter crowne vs with glorie for Christes sake . Neither is this a question of words , whether they be proper or improper in the Scriptures , but a point of doctrine necessarie to be receiued of all men , that the corruption and dissolution of our nature and life in this world , doth manifest the exceeding hatred that naturallie God hath of sinne , who rewarded it in all mankinde so seuerely , that he spared neither the bodies , soules , states , nor liues of his elect , from sensible signes of his detesting sinne in them : though for his sonnes sake , in whom they were beloued and adopted , he would by his wonderfull power rather further than indanger their saluation euen by those maladies and corrosiues of sinne . This sheweth the greatnesse of Gods power , and goodnesse of his mercie towards vs , but this altereth not the iudgement which God pronounced , and punishment which he inflicted on Adam and all his ofspring for sinne . The corruption and infection of sinne , which naturally and continually dwelleth in all the godly , called by Diuines concupiscence , is it no punishment of sinne , because the guilt thereof is remitted in Baptisme , and now it is left in vs to humble vs , and awake vs to call for grace , and to resist sinne , that striuing with it , we see not only the danger of sinne assaulting vs , but the Spirit of God assisting vs , and bountie of God rewarding vs ? The actuall sinnes of the faithfull , shall we thinke them no sinnes but fauors from God , because by them God worketh repentance , submission , conuersion , yea faith , zeale , ioy and thanksgiuing in his elect ? u God worketh ( sayth Austen ) all things for the good of those that loue him , and so farre forth vtterly all things , that if any of them stray , and for sake the right way , euen that God turneth to their good , because they returne more humble and better taught . The like I say of death , and other miseries of mans life , pronounced first by Gods mouth , and still inflicted by Gods hand . They are , as they were , degrees or effects of Gods anger against sinne in Adam ; pursuing him and all his posteritie for the confirmation of his iustice , though by Gods mercie towards his , they now serue as they did euen at the first in Gods children , to represse sinne , to worke repentance , to raise confidence in God , and contempt of all earthly things , and to exercise the graces of Gods Spirit giuen them , as patience , obedience , and such like , and to giue them assurance of a better life . The Church of Christ euer was , and is of the same minde with me , that the death of the bodie with her seeds and fruits in this life , first entred , and still remaineth as a PVNISHMENT of sin . x Men shunned ( saith Austen ) the death of the flesh , rather than the death of the spirit , that is , the punishment rather than the cause of the punishment . We came vnto death by sinne , Christ by righteousnesse , & ideo , cum sit mors nostra poena peccati , mors illius facta est hostia pro peccato ; and therefore , where our death is the punishment of sinne , his death was the sacrifice for sinne . Theodoret speaking of the separation of bodie and soule , wherby that which is mort all sustaineth death , the soule remaining free from death as being immortall , asketh his aduersarie , y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Doest thou not thinke death to be a punishment ? Who answering ; The Diuine Scripture teacheth so much ; Theodoret inferreth ; Is death then the punishment of sinners ? The other yeelding that this is granted of all men , Theodoret concludeth : Why then , since both the soule and bodie sinned , doth the bodie alone sustaine the punishment of death ? Fulgentius : z Nisi praecessisset in peccato mors animae , nunquam corporis mors in supplicio sequeretur . Except the death of the soule had gone before by sinne , the death of the bodie had neuer followed after as a punishment . And therefore of our flesh he sayth : a Nascitur cum poena mortis , & pollutione peccati : It is borne with the punishment of death , and pollution of sinne . And of yoong children : By what iustice is an infant subiected to the wages of sinne , if there be no vncleannesse of sinne in him ? or how do we see him strooken with death , if he felt not the sting thereof ( which is sinne ? ) Maxentius in the confession of his faith ; b We beleeue ( sayth he ) that not only the death of the bodie , which is the punishment of sinne , but also the sting of death , which is sinne , entred into the world ; because we consent not to these men ( who say the contrarie ) but to the Apostle , who testifieth that sinne and death went ouer all men . Prosper : c The punishment of sinne , which Adam the root of mankinde receiued by ( Gods ) sentence , ( saying , Earth thou art , and to earth thou shalt returne ) and transmitted to his posteritie as to his branches , the Apostle sayth , entred into the world by one mans sinne , and so ranged ouer all men . Beda : d The death as well of vs men , as of Christ , is called sinne , because it is the effect and punishment of that sinne which Adam committed . The second councell of Arrange about 450 yeres after Christ confesseth no lesse ; e If any man affirme , that only the death of the bodie , which is the punishment of sinne , and not sinne also , which is the death of the soule , passed by one man to all mankinde , he ascribeth iniustice to God , and contradicteth the Apostle , who sayth ; By one man sinne entred into the world , and by sinne death passed ouer all men . Our later writers , though they fully defend that God doth not punish his either to destruction , as he doth the wicked ; nor for satisfaction of sinne , as he did his owne Sonne for the sinnes of all his Saints ; and to comfort the afflicted , they set before them the presence of Gods power assisting them in their miseries , or deliuering them from their troubles , the purpose of God respecting wholy their good , and the promise of God exceedingly recompencing their patience ; yet when they come to the causes prouoking God to this seueritie , they acknowledge that to be sinne , and teach euery man to descend into himselfe , and to giue God the glorie , in that his righteous iudgement beginneth at his owne house . Of the euils , ( which we suffer in this life ) f there be many and sundry causes , saith Bullinger , but sinne it selfe is counted to be the generall cause . For by disobedience sinne entred into the world , and by sinne death , diseases , and all the mischiefes in the world . g The persecutions and cruell tortures inflicted on the Church of God , or on particular Martyrs , as they were offered them for the confession and testimony of the faith and truth of the Gospell , so for the most part they had for their causes the offences and sinnes of the godly , which the iustice of God did visite in his seruants , though for the good and welfare of his Saints . h The people of Israell sinned against the Lord in the desert vnder the Iudges and Kings very often , and very enormously , and were grieuously punished by the Lord ; but againe they were speedily deliuered as often as they acknowledged their sinnes , and turned vnto the Lord. i If therefore any man suffer any euill for sinne committed , let him acknowledge the iust iudgement of God vpon himselfe , and humble himselfe vnder the mightie hand of God , confessing it vnto God ; and asking pardon with lowly praier , let him patiently beare that which he hath so well deserued to suffer . k It is certaine , saith Zanchius , that all the punishments and miseries , which we feele in this world , are from sin , and inflicted for sinne . In which place he resolueth by a plaine thesis , that death is the punishment of sinne , and ( so are ) all those things which are the fruits of death , as well in Soule , as in body , and in ( our ) externall state . l It is an argument ( saith Gualther ) of a mind skant religious wholy to despise death , quam per peccatum ingressam , & peccati poenam esse omnes Scripturae testantur , which all the Scriptures witnesse came in by sinne , and is the punishment of sinne . In the Philosophers commendations ( of the death of the bodie ) m there are some things ( saith Peter Martyr ) not agreeable to the Christian faith , and to the sacred Scriptures . For we say , that death must not be accounted any good , but an euill thing . Quandoquidem Deus illam vti poenam inflixit nostro generi ; For so much as God inflicted it as a punishment on mankind . And so else where : n Omnes pij statuunt in morte ●…rae diuinae sensum esse , ideoque sua natura dolorem & horrorem incutit . All the godly resolue , that in death there is a sense of Gods wrath , and therefore of his owne nature it impresseth a griefe and terror . And if there be any to whom it is contenting and acceptable to die , they haue that from some other fountaine , and not from the nature of death . o There might be assigned ( saith Musculus ) many kinds of the wrath of God , but for this present we content our selues with a triple diuision thereof , whereby we diuide it into generall , temporall , and eternall . The generall ( wrath of God ) is that wherewith the whole posteritie of Adam is enwrapped for originall sinne . Hence come all the miseries of mankind , which equally follow the condition of men , and cleaue as well to our minds , as to our flesh . The temporall wrath of God is that ( Qua peccat is non impiorum modò , sed & piorum irascitur , ac paenas de illis sumit in hac vita , ) whereby God is angry with the sinnes not of the wicked onely , but of the godly also , and taketh punishment of them in this life . Whether I speake or thinke otherwise , then these new and old Diuines haue spoken and taught , let the Reader iudge . But mine owne Authors in the very places , which I alleadge , doe say that the nature of death is changed , and that God is angry with his elect , as a Father with his beloued children , to chasten and amend them . ] Peter Martyr saith indeede the nature of death is chaunged by Gods goodnes making that profitable to vs , which of it selfe is very harmefull : but with what condition doth he say it is changed ? p Puta , si quis obediente animo eam sube at , néque poenam illam reijciat , quam diuina iustitia nos omnes voluerit exoluere : If a man submit himselfe vnto it with an obedient hart , and reiect not that punishment , which the iustice of God would haue vs all to suffer . And so it was chaunged , euen when it was inflicted on the elect in Adams loynes . For Christ was first promised to be the bruizer of the Serpents head . Now if death afterward tooke full and euerlasting hold on Christs members , then the serpent preuailed against Christ and his chosen , and not Christ against the Serpent . Wherefore God so moderated his sentence , that he adiudged Christes members in Adam no farder then to the earth , whence Christ should raise them , and vtterly abolish from them all the Serpents poyson , that is , sinne , death , and corruption : but this prooueth not death to be good in Gods Children , or to be no punishment of sinne in them , because God conuerteth it to their aduantage in the ende ; no more then their sinnes are good , because God turneth them also to the benefite of his elect . For , as you heard before , Saint Austen saith of their sinnes as he doth of their death , that God turneth them , and all things else to the good of those that loue him . Touching Gods fatherly Anger against the sinnes of the faithfull for their amendment , which Musculus mentioneth ; He doth not say as you doe , it is no Anger ; neither doe I defend any other kinde of Anger in God then such , as a Religious and wise Father in some sort resembleth , when he persueth the wickednes of his vnruly sonne . Whose person though he fauour as being his Sonne , and by chastisement seeke to reforme ; yet is he or ought he to be , not in words or lookes onely , but inwardly and truely displeased and offended with the lewdnesse of his Sonne . And though loue doe temper the correction , that he meane not to kill or ouerthrow his owne flesh and blood ; yet the zealous Father spareth not to make his Sonne throughly smart , till he confesse , mislike , and leaue his former loosenesse , and frame himselfe obediently to his Fathers will. Doth not this Father as much hate the vices , as he loueth the person , and seeketh the welfare of his Sonne ? And since his Sonne will not be otherwise recalled , may not the sharp correction , which the Father vseth to represse the vnbridled and vntamed appetites of his licentious child , be called punishment ? The Scriptures so speake , and so doe the Fathers , as also the later writers ; onely this fabler hath found out a new faith , and new phrases of Gods improper wrath , and vntrue punishment of sinne , which God vseth toward his children , that prouoke him with their impuritie and iniquitie . q It may not be said properly , that ( Gods ) Iustice leadeth him to inflict these things on vs , ( as you affirme ) but his holinesse and loue . ] Your mouth belike is the measure of proper speeches . If you intend that not onely Iustice , but also Loue did and doth lead God to inflict these things on vs , you say the same that I affirme ; but if you meane , ( as you must , if you will crosse my position , ) that Loue without Iustice did and doth lead God to inflict these things on vs , then speake you both absurdly and wickedly . For the Scriptures ascribe Iustice and Iudgement to God in chastening his Church , and punishing the sinnes of his seruants , as well as they doe Loue and holinesse . When the Prophet told Roboham and the Princes of Iuda , that r they had left God , and therefore God would leaue them in the hands of Shishak the King of Egypt : the King and Princes s humbled themselues , and said , the Lord is iust . When Ierusalem was burnt and her people caried captiue to Babilon , the Prophet lamenting her miserie saith , the Lord hath t afflicted her for the multitude of her transgressions : and teacheth her to say ; u Iust is the Lord , for I haue rebelled against his mouth . Daniel at the time , when God would deliuer his people from that Captiuitie , maketh confession of his and their sinnes , and saith ; x All Israell haue transgressed thy law , and departed from hearkning to thy voice . Therefore the curse is powred vpon vs , because we haue sinned against him . y And the Lord hath watched ouer this euill , and brought it vpon vs , because the Lord our God is iust in all that he doth ; for we would not heare his voice . The Leuites after their returne making confession of their sinnes vnto God , & mentioning their afflictions , doe adde ; z And thou ( Lord ) are iust in all that is come vpon vs ; because thou hast kep t ( thy ) truth , and we haue done wickedly . The Apostles confesse the like after Christs comming . a If our iniquitie ( saith Paul , ) commend the Iustice of God , what shall we say ? Is God vniust in punishing ? God forbid . Very plainly the same Apostle denounceth Gods iustice and vengeance to all Christians that wrong their brethren ; b You know ( saith he ) what Commandements we gaue you by the Lord Iesus , that no man oppresse or defraud his brother : for the Lord is the Auenger of all such things , as we foretold and protested vnto you . And to the Colossians ; c He that doth wrong shall receaue ( at Gods hand ) for the wrong , which he hath done , and there is no respect of persons . d The recompence of a mans hands ( that is works ) shall ( God ) giue vnto him , either in this life if he repent , or in the next if he persist . e Lo ( saith Salomon ) the righteous are repayed on earth ( he meaneth the euill which they haue done to others ) how then the wicked and the sinner ? For here in this life is the f time , that iudgement beginneth at the house of God. If it first ( begin ) with vs ( saith Peter ) what shall be the end of them , who obey not the Gospell of God ? Howsoeuer you tattle that God vtterly forgetteth his Iustice in afflicting his Church ; the Scriptures teach vs , that Iudgement beginneth here at the house of God , for an example of the iust iudgement of God against the wicked , and that the very righteous are repayed on earth the wrongs which they do to others , God by his Apostle openly professing himselfe to be the Auenger of such beleeuers , as wrong or defraud their brethren . Now whether there may be Iudgement , Requitall , and Reuenge in this life from God against euill , without some admixture of his iustice , though he purpose not to destroy the penitent , I leaue it to the Christian Reader to consider . Hath not Christ then borne the burden of our sinnes to free vs from all punishment ? Christ hath not presently and generally freed vs and euery part of vs from all corruption and affliction of sinne ; he will doe it at his appointed time , when the day of our redemption commeth . In the meane time our inward man is freed , though our g outward man dayly perish . For Christ h must raigne till he haue put all his ( and our ) enemies vnder his feete . The last enemie , that shall be destroyed is death . Then shall be the end of sinne , death , and corruption in all his ; and not before : though we be alreadie redeemed by Christ from it , in Gods purpose and promise ( which shall then bee fully performed ) and in part , whereof we presently haue an assurance in that our soules are renewed in this life by grace , and receiued in the next to a blessed rest and comfort , till that day rise , when Christ will set a crowne of righteousnesse on them all , that loue his comming . Againe we are presently freed from all that , which is solely the punishment of sinne , and hath no farder or other profit or vse in it , then onely to punish and reuenge sinne . And such are none of these things , whereof wee speake . For God in them all hath so tempered a taste of his iustice with his manifold and great mercies , that it is not expedient for vs as yet to be wholly freed from them . This respect preuaileth so farre with God , that whiles the world must dure , hee hath subiected his children to the capitall and penall lawes not of Christian Magistrates onely , but euen of infidels also , for that without discipline of the sword , mans state and life on earth can not be maintained . And therefore the politicke and penall lawes of Princes bee not derogatorie to Christes death , nor iniuries to Christian men , as the Libertines would haue them ; not because men haue more right to punish then God hath , or their interest to punish could continue , when Gods doth cease ; but for that it is expedient and needfull for vs so to bee gouerned in outward and earthly things , till the time come , when Christ will i put downe all rule and all authoritie and power , that God may be all in all . Now if Christs death repeale not mans lawes , how much lesse Gods irreuocable iudgements fastned to our nature , and not hindering our saluation , but renuing the memoriall of our sinne , lest we should forget it , or neglect it ; and teaching vs by tollerable and temporall paines , what intollerable torments wee haue escaped by Gods mercies towards vs ? Wherefore Christ by his obedience vnto death hath shewed vs an example what to follow , and thereby rather confirmed then reuersed his Fathers sentence for the time , till he come to wipe all teares from our eyes , and to restore vs to the glorious libertie of the sonnes of God , which he hath presently purchased for vs , though he will not presently execute it . Lastly the death of Christ doeth not belong , nor any benefite thereof , but to such as repent and beleeue . After his death Christ commanded k repentance and remission of sinnes to be preached in his name among all nations ; and with all denounced , l He which will not beleeue , shall be damned . So that neither the incredulous , nor the impenitent haue any part or pardon in Christes death and sufferings . If then all the children of God would fully repent and perfectly beleeue : surely all which they should suffer in this life ( I still except the naturall , and as yet vnchangeable corruption of body and soule , which abideth in them from their birth ) were onely trials of the graces , and signes of their blessednesse . m Blessed are they ( saith our Sauiour ) that suffer persecution for righteousnesse sake : for theirs is the kingdome of heauen . When you doe well and suffer , taking it n patiently , this ( saith Peter ) is acceptable vnto God. But what praise is it , if when yee be buffeted for your faults , you take it patiently ? Now how many thousands are there in Christs flocke , which defect in faith and specially in true repentance ? Yea how rare are they , that repent when , and as they ought ? Then hath Gods iustice cause enough , and enough to punish all , that either shrinke in faith , neglect his will , or slacke repentance ; notwithstanding the generall freedome obtained and proclaimed by the death of Christ ; and out of this number very few Christians are exempted . Wherefore to make men beleeue , that God hath no iustice , or regardeth not his iustice , to punish them in this life , after hee hath once engraffed them into Christ , because Christ hath suffered all the punishment of their sinnes for them ; is but to deceiue them . God is most faithfull in his promises , if we could take assured hold of them ; but if wee fall from them by diffidence or disobedience , God wanteth no iustice to aggrauate his hand according to our deserts , though in mercie he spare vs , euen when he striketh vs , and intendeth our conuersion and not our destruction , how sharpe soeuer his plagues be , which would be farre sharper , if his loue towardes vs in Christ Iesu , did not ouer-rule his iust displeasure against our sinnes . o The case with Christ was cleane otherwise . He needed no amendment , but that which he suffered was right punishment . ] Right and proper , if you may be moderator , shall be what please you . What is RIGHT AND TRVE PVNISHMENT you neuer define ; but pretending sinceritie , when you come to the issue , you enclose your conceites with verie , proper , right , and such like phrases , and so take your leaue . But declare , if you can , or will vouchsafe to make others partakers of your mysteries , what is proper and right , verie and true punishment . You must define punishment either by the paine , which is suffered ; or by the purpose of the punisher , that is , by the cause , for which it is inflicted . You stand not in this place on the paine imposed , but rather on the purpose of the punisher , or cause of the punishment . For if you measure punishment by the same paines , then tell vs why the miseries of this life , as penurie , sicknesse , and death , be punishments in the wicked , and not in the godly ; since they be the same in both , setting aside the purpose of the punisher , which is different in both . They are , you say , for correction and amendment in the godly , not for destruction and vengeance , as they are in the wicked . Then the purpose of the punisher , by your intention , maketh the paine to be punishment ; which being referred to another end , as in other patients , is no punishment , though it be the selfe same paine in both . And thence you draw your conclusion , that since the sufferings of Christ could not be for correction and amendment in him , therefore p his afflictions euery one , SMALL AND GREAT , were true and proper punishments , and the effects of Gods very wrath for sinne lying vpon him . Otherwise the bodily afflictions which Christ suffered were the selfe same which the godly often suffer ; and yet you auouch them in the faithfull to be no punishments , because they serue for correction and amendment in them ; which hauing no place in Christ , you conclude his sufferings great and small to be true , right and proper punishments . But Sir how prooue you this diuision , that all the punishments , ( you call them paines ) which God inflicteth in this life , are either for correction or for vengeance properly so called ? there is neither sufficiencie , nor pietie in this partition of yours thus applied to Christ. For in the wicked Gods purpose is onely to reuenge sinne , and therefore in the end God allotteth them the iust and full punishment of sinne , which is euerlasting damnation . And in the meane season during the time of his patience , he mitigateth his hand in respect of that which shall follow , but giueth them no inward grace to repent , whereby they are in all their afflictions hardned and ripened for sorer vengeance , as still repining and murmuring at the hand of God but neuer misliking or leauing their sinnes . In the elect when they are disobedient and impenitent , God persueth their sinnes with corporall and temporall plagues , that they may returne and flie vnto him for mercie ; to which ende he giueth them grace in the midst of their miseries to acknowledge their offences , and by faith to take hold of his promises made to them in Christ Iesus ; and so vpon their submission and conuersion he receiueth them to fauour ; whose persons he alwayes loued in his onely Sonne , though he hated and scourged their vncleannesse . In Christ Iesus the case was cleane different from the one and the other . You confesse there was nothing in him to be corrected or amended ; then was he not punished for correction . On the other side , much lesse did God purpose to destroy Christs person being his owne and onely Sonne ; as he doth the wicked , whose bodies and soules he will destroy in hell : and consequently Christ was not punished to destruction . That is proper to the reprobate , whose persons God hateth , and leaueth in their sinnes , that they may prouoke his iust wrath to their vtter destruction . Then was Christ neither punished as the godly are for amendment , nor as the wicked are for vengeance ; and so your partition is false , and defectiue ; and all your collections grounded thereon are like the foundation , that is voide of all strength and trueth . What then was Gods purpose in punishing Christ for our sinnes ? euen that which you alwayes passe by with deafe and dull eares , though it be often repeated and vrged vnto you , because you will not be turned from the trade of your hellish paines . Why God would not haue man redeemed , but by the death and passion ( that I call the punishment ) of Christ Iesus , the Scriptures yeeld many causes , ( though of Gods will no cause may be required ; ) some respecting God himselfe , some concerning Christ , and some regarding vs. Touching God , the crosse of Christ doth commend his wisdome , shew his power , manifest his loue , content his holines , & preserue his iustice . q Christ crucisied ( as Paul sayth ) is the power of God , and the wisdome of God to them that are saued , howsoeuer the crosse of Christ seeme foolishnesse and weakenesse to them that perish . Then to controle the carnall wisdome of the world , and to confound the pride and strength of Satan and his members , God would vse the basenesse and feeblenesse of the Crosse in sauing his elect . Also , to witnesse his loue towards vs , he decreed the same : r So God loued the world , that he gaue his onely begotten Sonne , s to be an offering and a sacrifice of a sweet smelling sauour vnto God. With which Sacrifice the holinesse of God resteth so t well pleased , that he accepteth vs as holy , and u sanctified by the oblation of the bodie of Iesus Christ once made . The vpholding of Gods Iustice by the death of Christ is often specified in the Scriptures . x By a man ( came ) death , and by a man the resurrection from the dead . y Him that knew no sinne , God made sinne for vs ( to wit , a sacrifice for sinne ) that wee should be made the righteousnesse of God in him . Therefore it was z expedient , that one man should die for the people , and that the whole Nation perished not . a He was wounded for our transgressions ; and by his stripes are wee healed . The Lord layed vpon him the iniquitie of vs all . b And where a Testament is , there must be the death of the Testator : for a Testament is confirmed , when men are dead . So that by the Scriptures themselues God decreed the Crosse of Christ in mans redemption , to reueale his wisdome , power , and loue to the world , and wholly to satisfie his holinesse and iustice , which were thorowly displeased and prouoked with mans disobedience , but as thorowly recompensed and appeased by the submission and obedience of Christ. As for Christ himselfe , it is euident by the Scriptures , that his enduring the crosse declared his obedience , patience , humilitie , charitie , perfection and power , in more effectuall maner , than without it he could haue done . For therein he c emptied and humbled himselfe , and became obedient vnto death , euen to the death of the crosse . d When hee was reuiled , he reuiled not againe ; when he suffered , he threatned not . He e was oppressed and afflicted , yet did he not open his mouth . For so f he loued ( vs ) that he gaue himselfe ( for vs ; ) g and greater loue than this hath no man , to bestow his life for his friends . But h God setteth out his loue towards vs , that whiles we were yet sinners Christ died for vs. Once ( then ) i he suffered , the iust for the vniust , that he might bring vs to God ; and being k consummate through affliction , was made the Prince of ( our ) Saluation . For in that he suffered and was tempted , he is able to succour them that are tempted , and became a mercifull and faithfull high Priest , to make reconciliation for the sinnes of the people . And l therefore he died and rose againe , that he might be Lord of the dead and the liuing , and m through death destroy him that had power of death , euen the diuell . On our behalfe it was not needlesse , that Christ should die the death of the crosse . For besides that we are n bought with a price , lest we should be our owne , euen with the o precious bloud of Christ , as of a Lambe vnspotted and vndefiled , and p reconciled to God by the death of his Sonne , which couenant is irreuocable , being sealed with his bloud : by his crosse Christ q left vs an example how we should follow his steps , and be r partakers of his sufferings ; that when his glorie shall appeare , we may be glad and reioyce . For it is a s true saying , if we be dead with him , we shall liue with him ; if we suffer ( with him ) we shall raigne with him . t We are buried then by Baptisme into his death , that like as Christ was raised from the dead by the glorie of his Father ; so we should also walke in newnesse of life : knowing this , that our olde man is crucified with him , that the bodie of sinne might be destroyed , that hencefoorth we should not serue sinne . u He died for all , that they which liue should not hencefoorth liue vnto themselues , but to him , which died for them , and rose againe . Infinite are the places of Scripture witnessing the causes , effects , and fruits of Christs death on the Crosse ; all which this Dreamer must denie or delude , before he can defend , that Gods purpose in Christes sufferings was only to punish our sinne lying on him . For if Gods purposes in appointing Christes Crosse , were so acceptable to the Father , so honourable to the Sonne , and so profitable for man , as the Scriptures mention ; with what face can it be said , that God punished his Sonne only for vengeance ? or that whatsoeuer Christ suffered ( all his life long ) specially at his death , was x verie wrath and vengeance from God properly taken ? Christ suffered the same things here on earth , which the godly likewise do in this life , as appeareth by the history of his death and passion ; and other paines or deaths in Christ the Scriptures doe not specifie . Gods counsell in decreeing the Crosse of Christ for mans redemption , considering the true desert of our sinne and terrible vengeance prouided for others , was varie fauourable and fatherly , not ouerpressing the patience of Christes humane nature , nor wearying his obedience ; and had in it farre more gracious and glorious intents and euents , than our afflictions can or ought any way to match or approch . If then Gods fauour to his elect make their sufferings in this life no wrath , nor vengeance , nor so much as punishments ; why should the exceeding loue and admirable honor wherewith God accepted and aduanced the death of his Sonne for mans saluation , seeme to any sober man verie wrath , true vengeance , or the proper punishment of sinne prouided and reserued for reprobate men and angels ? It was not for correction , you say . ] What then ? ergo for vengeance ? Who being in his right wits would so reason ? God afflicteth his Saints often times for probation , for perfection , for coronation , as the Scriptures auouch , and not for correction . May a man thence conclude by your Logick , that these afflictions of the Godly are true punishment and proper vengeance ? Your selfe most withstand it . Why then since Christes afflictions had in them a cleere illustration of Gods wisdome , power , and loue towards man , somewhat blemished and obscured in mans fall by Satans craft , and a full recompence to his holinesse and iustice , neglected and irritated by mans vnrighteousnesse , besides the obedience , sufficience , and preualence of his Sonne thereby declared ; why should , I say , those afflictions of Christ great and small , during his life and at his death , seeme to any man that is well aduised , the true wrath , proper vengeance and right punishment that was prepared for sinners ? Yea since the proper vengeance and right punishment of sinne must be common to sinfull men with the sinfull Angels , in as much as they both sinned , and shall both receaue the due wages of sinne ; how can the corporall afflictions of this life , wherein the diuels can not partake with men , be called the proper vengeance and right punishment of sinne ? And who but you , hearing our Sauiour pronounce that euerlasting fire is the full payment and proper punishment of wicked and accursed men and Angels , would labour with such loose and lewd collections to bring Christ Iesus within the compasse of the full punishment and proper vengeance due to sinne ? Wherefore take backe your riotous and irreligious termes : As they are not prooued by any Scripture , so are they not to be suffered in Christian Religion , because they are but cloudes to cloke the fantasticall frame of your new hell . In the sharpnesse of the punishment exacted by God on the manhood of his owne Sonne for our sinnes , though farre different from that which the wicked doe and shall feele , and which the Scriptures call the wrath to come ; ( wherein the diuels shall haue their portion , euen in the lake that burneth with fire and brimstone , ) God would haue vs learne , how much he detesteth our sinnes ; how easie all the plagues , which we suffer in this life , are in respect of that we deserue ; how infinite the loue and mercy of God was towards vs , to lay the burden , which we could not haue borne , on the shoulders of his onely Sonne , who for his dignitie , innocencie , and euery way sufficiencie was able to quench that wrath , that euerlastingly and intolerably would haue burnt against vs to our finall and perpetuall destruction of body and soule . For if Gods owne Sonne , though he did recompence our sinnes with his infinite humilitie , obedience , and sanctitie , was yet pursued vnto death in most painefull and reprochfull manner for our sakes , before we could be quited from the guilt and load of our sinnes ; had we appeared in the iust iudgement of God to receaue the reward of our manifold iniquities , what could haue beene the end thereof but a most dreadfull damnation of body and soule to hell fire for euer with the desperate and damned spirits ? This God would haue vs obserue in the death of his Sonne , though there be many other points of Gods wisedome , power , and loue towards Christ himselfe , which the Scriptures inclose in the Crosse of Christ. That then Gods wrath and displeasure against our sinnes appeared in the Crosse of Christ , I doe not deny , speaking of wrath after the manner of the Sacred Scriptures . But that any wrath or vengeance proper to the wicked was therein offered or executed on Christ , or that he suffered the iust and full punishment allotted to others for sinne , ( Saue that his sufferings were in his person the full price of our Redemption , I meane a most sufficient satisfaction and recompence for all the sinnes of the world ) I find no mention made thereof in all the Scriptures , nor see any iust cause or proofe thereof alleaged by you in all your writings . For since you will not endure , that any thing executed on the godly shall be truely called wrath ; it is euident that the wrath which you imagine Christ suffered , must be proper to the wicked , before it can be rightly called wrath ; because the godly feele no part of Gods wrath , litle nor great , as you suppose . Now that Christ suffered the wrath of God prouided for the sinnes of the wicked only ; and no way common to the godly ; this is both a false , and a wicked proposition of yours , & though you euery where vrge it , you no where prooue it , but boldly , as your fashion is , affirming it , you thinke the world bound to embrace it . I find by the Scriptures that the wrath which Christ suffered in Soule and Body , differed from that which is proper to the wicked as well in the Nature and measure of the paines , as in the purpose of the punisher , and inward peace of the sufferer , and in all the consequents of the paines themselues . In this world the wicked find subtraction of all grace and fauour , confusion and desperation ; in the world to come exclusion from glorie , Malediction , and damnation wholy and euerlastingly light on them ; none of which may be transferred to Christ without intolerable blasphemie . Yet paine you thinke Christ suffered , and more then paine the wicked and damned doe not suffer . ] Were that true which is most false , that the damned suffer no more then pain , though indeed in hell cuery thing doth paine them , yet all paines are not of the same nature and kind ; and no paines felt in this life come neere the paines of hell whereof this mortall life and flesh is not capable . The paine of fire we see doth presently cut of this life , and some diseases so much heate the body , that they doe the like ; and yet the paine and force of this naturall fire , or of any sicknesse is nothing comparable to the fury of hell fire , for which the bodies of the wicked must be made immortall , before they can endure it . All aches and agues doe paine the body , all feares and sorrowes afflict the soule and spirit of man. Shall we thence conclude , that all men at all times , when they are pained or grieued , suffer the paines of hell , because it is paine which the damned doe suffer ? It is more then prophane abusing and deluding the terrible iudgements of God against sinne to suppose , that all paines of body and soule are hell paines in nature and kind , which you wrap vnder the fold of proper wrath and right punishment of sinne , because they are paines . Wherefore they must either be the selfe same paines , that God in his iust and fierce wrath inflicted on the damned ; or you shall neuer inferre by phrases of your owne making , which only serue to hide your owne meaning , that Christ suffered the paines of hell . As for Gods wrath against sinne , it hath many degrees and parts by the verdict of holy Scripture , though you will not heare thereof . For as Gods blessings & benefits , when he first made man , were of his heauenly goodnes richly prouided for man , and plentifully powred on the body and soule of man ; as well for the leading of this life in plenty , safety , and delight , as for the surer attaining of euerlasting ioy and blisse in an other place : so when man by sinne fell from God , by iustice God depriued him and his of all those earthly and bodily fauours and comforts no lesse then of the spirituall and inward gifts and graces of the mind ; by that meanes making way to his euerlasting and dreadfull Iudgements against sinne . Now if these externall things bestowed on man in his first creation , were iustly called , and must be confessed in their kind , to be the blessings and fauours of God afforded to all mankind , when he made man and the whole world for his vse ; then out of question the taking them away from man , and subiecting him by iustice to the contrary for sinne committed , may as truly be named , and must be beleeued , to be the signes and effects of Gods displeasure against sinne , which the Scripture nameth wrath . And so God calleth either of them when he y promiseth the one to the obseruers of his Law , and y threatneth the other to the breakers thereof ; who vseth not to promise or threaten words but deeds . Neither hath it any reason because the reiecting of man from the greater and higher blessings of inward grace and eternall blisse was farre the sorer and sharper punishment of mans sinne , that therefore the withdrawing of these should be no degree nor effect of Gods wrath against sinne ; no more then the losse of a legge or an arme should be counted no mayme , because a man hath an head and an hart , which are more principall parts of his body . Wherefore though in comparison they may be iustly diminished , and abased farre beneath the worthinesse of the rest of Gods blessings , which are reserued for his Children in an other life ; yet can they not be denyed to be Gods blessings euen in this life : and if to giue them to man , when he was first made , were the fauour and bountie of God towards man , which no Christian may deny ; to take them from man for sinne , must truely argue Gods displeasure against sinne , not in improper speech , as you gloze , but in a lesse degree then those , which bring with them perpetuall subuersion of Body and Soule . And when the Scriptures meane to expresse the spirituall and eternall wrath of God , they doe it not by proprietie of words as you pretend ; but by different circumstances : either of the TIME after this life , when no wrath is executed but that which is euerlasting ; as Christ z deliuereth vs from the wrath to come ; and thou a heapest vp wrath against the day of wrath , which is the day of iudgement ; or of the PERSONS , who are wicked , and the b vessels of wrath prepared to destruction , and for whom is reserued the mist of darknesse for euer ; as , c for such things commeth the wrath of God on the Children of vnbeliefe ; or of the CONTINVANCE which neuer ceaseth , as d the wrath of God abideth on him that beleeueth not ; or of the HIGTH thereof when it is full , as e the wrath of God is come vpon them to the vttermost : or of the CONTRARY when it is eternall life ; as , f God hath not appointed vs vnto wrath , but to obtaine Saluation by Iesus Christ : or of the CONSEQVENTS which are suddaine destruction and such like ; as , g kisse the Sonne , least he be angry , and ye perish in the way ; when his wrath shall suddenly burne , blessed are they that trust in him . By these and such like particulars we may perceiue , when the Scriptures speake of the one wrath , and when of the other ; but otherwise the wordes are common to both , as also the cause which is sinne . O Lord , saith Moses , why doth thy wrath waxe hote against thy people ? turne from thy fierce wrath and desist from this euill towards thy People . And againe , i I fell downe ( saith he ) fortie daies and fortie nights before the Lord , because of all your sinnes , which yee had sinned , doing wickedly in the sight of the Lord and prouoking him . For I was afraid of the wrath and indignation , wherewith the Lord was kindled against you to destroy you , and the Lord heard me at that time also . Exceeding many are the places , which teach vs , that our iniquities auert the outward blessing , of this life , and that our sinnes k hinder good things from vs ; Though God after that , comfort his people , when their l warrefare is accomplished , and they haue receaued sufficient Correction at the hands of God for all their sinnes . Surely these warnings of the holy Ghost are not empty words or improper speeches ; but effectuall and faithfull instructions for the Church of God ; to learne them , that God doth visite their sinnes , when they forget to repent and obey ; though he spare them in comparison of that wrath , which is effunded on the wicked . And therefore the name of wrath is rightly and truely applyed in the Scriptures , euen to those afflictions wherewith God scourgeth his owne Children for their negligence and impenitence , though God haue an other and greater , which is eternall wrath , laid vp in store for the Reprobate , who die without Repentance and Remission of their sinnes . Howsoeuer the strife for words standeth , wherein I confesse I may not be brought to disalow the tongue and pen of the holy Ghost ; it is most certaine , that the Gospel reporteth of Christs sufferings nothing , but what was common to him with his members , euen in this life where he suffered . The Apostles plainely prooue as much , to wit that we haue m fellowship and n communion with Christs afflictions , and are n conformed to his death . Now there is no communion , but where the same things are common to both , though the degrees may differ . And you your selfe , when it maketh for you , can vrge , that the Apostle speaking of Christs sufferings , saith ; o He was tempted in all things like ( to vs ) yet without sinne . So that in my iudgement it is a most cleere case , as well by the witnesse of Scripture , as by your owne confession ; that all Christes sufferings were LIKE , yea the SAME that ours are , as being common to both ; and consequently if you any way vnderstand what belongeth to trueth or reason , the sufferings of the godly must either bee wrath as well as Christes , or if their bee not , his were not , since they were the same . And so the godly must either in all their afflictions , small and great , suffer as Christ did the proper wrath of God , and true paines of hell , which you make equiualent : or if the godly doe not so suffer , then Christ did not so suffer . If you flie to the purpose of the punisher , which was different in Christ and his members , and thinke there to succour your selfe , you come to short : the purpose of God in Christes afflictions , as I haue shewed by the Scriptures , was farre more fauourable and honourable in Christ , then it can bee to any of the elect . And therefore Gods purpose in Christes punishment will far der free him from hell paines , then it will any of the faithfull . The proportion of the pain which Christ suffered , & the inward peace of the sufferer , will proue the same . For where the paines of hell exceed the patience of men and Angels , and are no way possible to bee suffered in the weaknesse of our mortall bodies ; the measure of Christes paine was so proportioned to the strength of his flesh , that it neither ouerwhelmed his life , nor his patience . And though his sweate were like bloud in his earnest prayer and Agonie , yet no Scripture decideth , whether that were for paine , feare , or zeale ; and that dured but a while in the Garden , where as after , when his afflictions and paines were at sorest , he shewed no signe of shrinking either at the torments of his body , or at the affliction of his minde ; but as the Apostle saith , p For the ioy set before him , endured the Crosse , and despised the shame ; not wearied nor fainting in minde , but with most perfect obedience , and quiet patience persisting to the ende . This conflict betweene paine and patience , to serue Gods glorie and obey Gods will , Christ proposeth to all his members on the same condition that it was offered to his humane nature . q To him that ouercommeth ( saith he ) will I giue to sit with me in my throne , euen as I ouercame , and ●…it with my Father in his throne . As for the consequents of hell paines , it is so brutish blasphemie to affirme them of Christ , that I forbeare to obiect them . I haue often named them , and you say , you r abhorre such blasphemies as well as ●… doe , that Christ so suffered hell paines . ] But Sir , you & your friends must shew by the Scriptures that God hath seuered these consequents I meane , reiection , reprobation , confusion , malediction diction , desperation , and such like , from the true paines of hell . The Scripture proposeth them as necessarie and infallible consequents to the true paines of hell : You will seuer them , because otherwise Christ must either not suffer the true paines of hell , which euerteth all your new Doctrine ; or he must also suffer these , which the Scriptures annexe to the true paines of hell . If you confesse the first , that Christ did not suffer the true paines of hell ; the Question is well ended : If you seuer these consequents from the true paines of hell , shew by what authoritie of sacred Scriptures you doe it ; and then you may be excused from lewd and wicked presumption . For if God by his word reuealed hath ioyned them together , you doe or should know what sacriledge it is for your pleasure to pull them in sunder . Let your Reader therefore iudge , whether you can be quited from the one , except you shew good warrant for the other ; which as yet you neither haue done , nor offered to doe . s Your selfe graunt expresly , that the wrath of God is hell ; indeede onely it causeth hell to be cruell ; yea you grant it to be sharper then hell . So that we see hereby how vainely you say ; out of this proposition , Christ suffered for vs the wrath of God for sinne , I shall neuer conclude , ergo he suffered the true paines of hell . I haue here shewed you I trust that this followeth well , seeing the wrath of God , which Christ fel●… in his spirit , was his right and proper wrath , albeit he suffered not all , nor the whole wrath of God , nor euery part thereof , iust as the damned doe . ] Here you see your full purpose is to conclude , that Christ suffred for vs the true paines of hell , though it hath beene your policie to conceale so much from the Reader all this while . And indeede howsoeuer you dissemble it , because you can no way prooueit , The death of Christes soule , and the true paines of hell or of the Damned are the maine markes which you shoote at ; though you closely carie it in other termes , which are more generall and ambiguous , as the wrath of God , and the punishment of sinne , to keepe your Reader from discouering your foolish reasons , and reiecting your wicked deuices . But cough vp your conceites freely , and wander not thus about a wood of words , to shew your contentious spirit , or at least to hide your hatefull mysteries . Here you haue shewed , you trust , that it followeth well , seeing the wrath , that Christ felt in his spirit , was right and proper wrath . ] You haue shewed vs what you intend ; but neither here , nor else where doe you shew by what grounds of reason , and trueth you can inferre it . Christ suffered proper wrath and that in spirit , you say . ] You neuer went about to define or describe what proper wrath is ; much lesse haue you any way prooued that , which Christ suffered , to be proper wrath . And now on the sudden you bend vp your bristles , and boast you haue shewed , that Christ suffered the true paines of hell . But by what Scriptures I pray you haue you shewed it , or by what Fathers ? Or if you haue neither of those to deriue your doctrine from ; what groundes of reason haue you produced for it ? You haue roued ignorantly , confusedly , and absurdly at the sufferings of mans soule ; you haue filled our eares with certaine new phrases of proper , verie , and right wrath and vengeance for sinne ; but first and last you haue proued nothing ; nay I see not so much as any offer of proofe , but a bolde proiect of trifles and termes to support your errors . But I grant expresly , that the wrath of God is hell . ] Hauing shewed by sundrie Fathers the verie page before , that the wrath of God is often taken for the effects thereof , and so for any punishment which God inflicteth for sinne ; I granted that hell and t all the ●…orments there , mightiustly be called the wrath of God , because they are t the sharpest effects of Gods wrath against sinne . What conclude you thence ? ergo euerie effect or degree of Gods wrath is hell . If you clamper vs such conclusions , you are fitter to ring a bell , than to write a booke . What shew of reason hath this illation of yours ? The wrath of God is applied to all the paines and punishments of sinne , and so by consequent to hell , as to the greatest vengeance that God taketh of men or diuels for sinne . Will you hence inferre , hell is the greatest punishment of sinne , ergo hell is all the punishment that God inflicteth for sinne , or whatsoeuer God inflicteth for sinne , is hell ? By this Logike , a rotten tooth , a gowtie toe , a broken head , or a lame legge , are the true paines of hell , and all men liuing and dying are in the paines of hell . But you will create vs a new compasse of hell , that shall containe all that the wicked doe suffer in this life or elsewhere , be it neuer so little . ] If you will fall to creating of new helles , shew your commission ; otherwise you may create your selfe a woorse condition than you are ware of . Thinke you that any wise or godlie Reader will rest himselfe vpon such inuentions or such conclusions as these be ? u Who can say how little or how small the paine was which Christ suffered ? ] You onely can tell how great it was ; for you say , Christ x suffered a sense of Gods wrath equall to hell it selfe , and to all the tor●…ents thereof . For this , if you would spare vs as well proofes as words , we might at length perhaps beleeue you meant some trueth . Why presume you to determine a iust equalitie in Christes sufferings to the very paines of hell vpon your owne head ? What Scripture teacheth you so to say ? y Nay , who can ( say you ) decla●… or comprehend the infinite greatnesse of it ? ] You haue comprehended and declared the iust measure of it ; for you make it equall with hell . And yet , as constant in this as in all other things , you presently adde , that [ Christs z anguish might very well be , and was no doubt infinite , euen in those bodily stripes and wounds , whose paines otherwise were finite . ] Where if you take infinite for great , or aboue mens reach and knowledge , as sometimes the word is vsed , then speake you nothing to the purpose . For Christes paines may be great and intolerable to vs , though nothing neere the paines of hell . But if you take infinite , as contrarie to finite , which you do in this place by opposing it to finite , then infinite indeed is more than hell : for the paines of hell are finite in degree , though infinite in hauing no end . Howbeit , in the meane while you wrong the Godhead of Christ , in whom nothing is infinite , besides his Diuine Nature , and the force thereof . So that if Christ did suffer paines truely infinite , his Godhead must suffer , which is infinite blasphemie ; by reason his manhood being a creature could not , nor might not suffer but that which was finite , both in waight and end . Such speculations you broach out of your owne brest , without any likelihood of trueth or concurrence with the sacred Scriptures ; and then you aske Who can limit or measure the furie of Gods seuere iustice against sinne ? ] As if God who is truely infinite as well in power , as in all other points , did his vttermost against Christ ; and the creature in Christ were able to beare the brunt of the most that Gods iustice and power could inflict vpon him . Such desperate vntrueths well become your sobrietie , who will say any thing , so you may haue some shift of words to shrowd your selfe vnder : but the Scriptures will teach you , that Christes sufferings were of infinite price in respect of the person who was God and man , not of infinite paine which exceedeth the power and strength of all creatures . I aske , do you grant , that Christ suffered Gods wrath in spirit , as the Apostle ( 1. Thess. 5. ) distinguisheth the spirit and the soule ? ] I answere , do you heare , that you grosly mistake the Apostle , if you make the soule and the spirit two seuerall substances in man ? otherwise if they be but one , your question is very childish . For the immortall substance of mans soule suffereth , whether it be by her sense , affections , vnderstanding , or will. And this is no Sophistrie deceiuing you with the word soule ; but it is the recalling you to conceiue rightly of the soule of man , which is an immortall and spirituall substance , subiect to paine as well by her vnderstanding and sense , as by her affections and will ; and by what other meanes soeuer it pleaseth God to punish her . As for the wrath , which you would haue suffered in Christs spirit , when you tell vs what you meane by wrath , whether the apprehension of Gods wrath against our sinne , or the absolute impression of paine from the immediate hand of God ; or the due consideration of the case wherein Christ stood , when he suffered for our sinnes , which might iustly breed feare , care and sorrow in his soule , besides the affliction of bodily paines and anguish , which his immortall and humane spirit must needs discerne and feele ; you shall receiue a fuller answere . Till then holde vs excused , if we spend not time to guesse & grope after your blinde and hid fansies . Howbeit , whatsoeuer Christ suffered in his soule , it was religious and meritorious in him , I meane euen the feare , sorow and smart , which hee humbly , obediently , and patiently suffered , as from the hand of God , whosoeuer were the meanes : and other wrath than that , you shall neuer be able to proue was inflicted on Christs spirit or soule . b Who can say , but that this was as hot and scorching as hell fire it selfe ? ] We see then your forwardnesse to haue it so ; but withall your foolishnesse , that daunting all others as vnpriuie to Gods secrets , and Christes sufferings , you only take vpon you to tell vs out of your casting boxe , how great and how hot the paine was , which Christ suffered in soule ; euen as great and as hot as hell fire it selfe . What dreames be these to mocke men withall , and to fraight the Christian faith with ? As if you had of late receiued some Reuelation from heauen , that Christes paine was full as hot as hell fire . I will not diminish the paines which the Sonne of God suffered for our sakes ; but am well content to aggrauate them to the highest , so farre as the Scriptures giue me any light or leading ; but you that extenuate his paines described in the Scriptures , and deuise other paines for him as hot as hell fire , no where testified by the Holy Ghost , what defence can you bring for your doings ? ( Who can say no ? ) Nay who can say yea , that doth not rush headlong into Gods secret counsels , as you doe ? Be these the proofes whereon you pinne the paines of hell suffered in Christes soule ? Who can say they were not as hot and scorching as hell fire it selfe ? ] Frie in your follie , I wish you no worse fire ; if I knew not your vaine , I should thinke you sicker than you are . I haue no doubt but Christes paine on the Crosse was proportioned to his patience ; which God meant to proue , though not to ouerpresse : otherwise the measure of his paine , saue that it exceeded not the strength of his manhood , as I do not know , no more doeth any man liuing , except hee will deceiue himselfe with his owne dreames , as this Discourser doth . For though we may by nature , in some sort , coniecture how grieuous it was for Christ to hang three houres by the woundes of his hands and feet , all his bones being vnioynted ; yet know we not how farre the power and iustice of God made way to that paine , who can by any meanes , as well as without all meanes , increase paine to what degree he will. For my part therefore I will not meddle with any certaine measure of Christes paines felt in his bodie or soule , by which his soule might easily be afflicted as farre as his humane strength could stretch : but the matching and euening of it with hell fire , I take to be a presumptuous and irreligious deuice of this Dreamer , for the reasons which I haue formerly shewed ; to wit , that hell paines are not executed in this life , where Christ suffered ; nor sufferable to the bodie , which is mortall ; nor tolerable to the strength of men or angels . Now though the gifts and graces of Gods Spirit in the soule of Christ exceeded the measure of angels , as well for himselfe who is Lord and Iudge ouer all , as for vs that receiue of his fulnesse ; yet in his crucifying , the Scriptures note his infirmitie , not his infinitie , and auouch him by the suffering of death , to be inferiour to the angels , and not in strength of flesh to be superiour vnto them , who are not able to endure hell paines with patience , as we finde by triall in diuels . Wherefore assure thy selfe Christian Reader they are more than follies , which this man fableth of Christes paines equall and euen to hell fire it selfe ; and such is his constancie in his new Diuinitie , that sometimes Christ suffered the verie paines of hell themselues , and the same which the damned doe ; sometimes Christes paine was equall to it , and as hot as hell fire , and so not the verie same that the damned do suffer , who feele indeed the true force of hell fire , though not in that heat and heigth , which they shall feele it , at and after the day of iudgement . c It is most necessarie and most comfortable to be vnderstood of all men , how the Lord assigned to his Sonne in the worke of redemption two persons as it were , or countenances or conditions . His owne naturally , which God euer deerely loued , and our countenance or person or condition , which the Lord truely accursed and punished . His owne Nature felt the sorrow and paine of the curse and hatred : but the hatred and curse was bent against the load of our sinne , wherein he stood foorth as guiltie before God , and appeared as it were clothed therewith . ] The taking of our Nature , person , and cause by the Sonne of God for our saluation , is a key of Christian pietie that most concerneth , and most profiteth vs , if it be rightly vnderstood . But as Waspes out of sweete flowres gather sharpe and hote liquors ; so out of the wholsome mysteries of true religion , you labour to encrease the tartnesse of your vnholsome humour . The eternall and true Sonne of God , by the determinate counsell of his Father , tooke our humane nature ( that is , both the bodie and soule of man ) into one and the same person with his diuine glorie ; that by the sanctitie , power , and dignitie of the one , the basenesse and weakenesse of the other might with more certaintie , securitie , and facilitie , performe the worke of our redemption . For by the neere and inseparable knitting of those two natures together , not onely the person was able by his owne power to destroy sinne , death , and Satan ; and of his owne right to giue the spirit of trueth and grace , and euerlasting righteousnesse and happinesse to all that beleeue in him , but his birth , life , and death ; that is , his humilitie , obedience , and patience were of infinite price and value with God , by reason the same person that so humbled himselfe to obey the will , and suffer the hand of his Father , was also God ; though he could not suffer in his diuine , but onely in his humane nature . And to assure vs of his mercies towards vs by making vs partakers of his graces and merits with him ; he tooke all his elect into one and the same bodie with him , ioyning himselfe vnto them by the power of his spirit , as the head to the members , that from him they might draw the strength , hope , and ioy of eternall life ; and all his meritorious passions , and victorious actions be fully theirs , as performed in their names and to their vses , by him that for their sakes became their like and their leader , I meane their head and their Sauiour . And because sinne was the thing which seuered vs from Gods holinesse , and prouoked his iustice against vs , subiecting vs to death and damnation ; Christ therefore tooke vpon him the recompence of his Fathers holines by his obedience , & the preseruance of his Fathers iustice by his patience ; admitting into his humane soule and bodie , not the infection or pollution of our sinne , much lesse the confusion or destruction due to vs for sinne , ( since he could neither be defiled with our sinne , nor damned for our sinne ; ) but the purgation and satisfaction of our sinnes . To which end , by his obedience he abolished our disobedience ; that d as by one mans disobedience ( which was Adam ) many were made sinners , so by the obedience of one ( which is Christ ) manie ( should ) be made righteous ; and e through death ( suffered ) in the bodie of his flesh f for the redemption of ( our ) transgressions he g reconciled vs to God , and set at peace by the blood of his Crosse , things in earth , and things in heauen ; h bearing our finnes in his bodie on the tree , that we might be healed by his stripes , We then were in our selues defiled , hated , accursed , reiected and condemned for sinne ; yet Christ our Redeemer and Sauiour tooke vs into himselfe , and our cause vpon himselfe , not to partake with vs in our spirituall filthinesse , and eternall wretchednesse , but to clense vs from the one , and to free vs from the other . So that we did neither defile , nor endanger him ; But i his blood washed vs from all our sinnes , and by ( his ) k death he destroyed him that had power ouer death , euen the deuill . You speake then not onely without booke , but without trueth , when you say , that Christ was euer deerely loued of God for his owne condition ; yet in or for our condition he was truely accursed and hated . You might with as much faith and religion haue said , That Christ by or with our condition was truely polluted with sinne , and truely reiected , confounded , and damned for sinne . For so were we , and if his taking our cause vpon him doe truely and necessarily subiect him to our deserts and dangers , then can none of these things be auoided , which you so much abhorre as blasphemies . All those things were due to vs in the highest degree , euen when Christ tooke vs and our cause vnto him ; and were not released vnto vs , but in Christ and for Christ ; and consequently if your two countenances and conditions in Christ be such as you make , you may aswell affirme the last as the first , that is as well pollution of sinne , and damnation for sinne , as malediction and hatred for sinne . But who is so foolish amongst men , as to thinke or call him a Theefe and a Felon , that vpon repentance of the partie , and recompense for the fact , intreateth and obteineth pardon for one that was a Theefe and a Felon ? or so childish to say , that none can ransome a Prisoner condemned to death , but by suffering the same death which the other should haue done ? How come you then to conclude of Christ , because it pleased him to be our Mediatour and Redeemer , that therefore he was guiltie of our sinne , or liable to the same death of bodie and soule , which otherwise we should haue suffered ? A ransome he payd for vs of farre more value than we were woorth , which was his obedience vnto death , and the shedding of his precious bloud for vs. But he neither owed nor payed the destruction or damnation of himselfe , who neither by his person could , nor by his office needed to suffer any such thing . He came l to giue his flesh for the life of the world ; and m to lay downe his life for his sheepe , that his death might be a ransome for vs , and for our transgressions . Farder or other ransome than this , the Scripture mentioneth none , and therefore God required none , who by his will reuealed hath thorowly expressed what recompense for vs best contented both his holinesse and iustice . Could not Christ stand euer blessed and beloued in his owne Nature and yet be truly accursed and hated in our condition and person ? ] In the wicked God hateth and accurseth their persons for their sinnes , because their iniquities are neither ransomed , nor repented , and so not pardoned : but in Christ and his members it was and is farre otherwise . God still hateth and abhorreth the sinnes as well of the faithfull , as of the wicked ; but because he loueth the persons of his elect whom he hath adopted in Christ his Sonne , therefore he destroyeth their sinnes in them by repentance , and remission thereof for Christes sake , and saueth their persons , whom he can not be sayd to hate ; though he truely hate their sinnes , by reason that loue and hatred in God can not be permixed or varied , as they are in men . For Gods loue is perfect and constant , as likewise his hatred ; and for that cause either in him is perpetuall without ceasing or altering . If Gods loue to men for Christes sake be so setled , that it can not be remoued , nor transferred to the contrarie , how much more then was the naturall and eternall loue of God towards the person of his Sonne , so fixed , and feruent iu the highest degree , that for no cause , and in no condition he could be truely hated or accursed of God ? The partaking with vs in penurie , sorrow , shame and death ; which first came in as signes and effects of Gods iust displeasure against sinne , and curse vpon sinne ; made him the more blessed , and beloued of God ; since the voluntarie submitting himselfe to these things in his humane nature , taught vs obedience and patience vnder the mightie hand of God ; and how rightly to distinguish , and willingly to want temporall and earthly blessings , that we may be partakers of eternall and heauenly . It is no consequent therefore in vs , that we are truely accursed or hated of God , because we are often depriued of his earthly blessings , and so subiected to his temporall and externall curses ; for that we enioy by faith and hope , greater and perfecter blessings ; which being in honor , comfort , and vse , farre aboue the other , make vs blessed ; and so remaining blessed for possessing the better , we can not be accursed for wanting the smaller ; which indeed doe not truely make men blessed or cursed , since the lacke of them doth not exclude the true and eternall blessings of God. Much lesse then might the nature or person of Christ , which so greatly abounded in all spirituall and heauenly blessings , be counted accursed and hated of God , because he was content to taste of those things , which were inflicted on our condition as remembrances of Gods displeasure against our sinne . For since no mans person can be truly blessed and truely accursed with God , in as much as they are perfect contraries , and so the preualent state doth prooue the person to be either blessed or cursed , but not both ; much lesse then might the person of Christ be both , though he did vndergo some things in this life , which were the priuations of Gods outward and earthly blessings , and so kinds of curses in their first entrance and ordinance . And yet because those temporall and externall curses were nether permanent , nor predominant in Christs person or condition , whether you respect his owne or ours in him , and he otherwise was a fountaine of blessing for himselfe and all vs ; it is euident that Christs suffering those outward and earthly curses ( for so the Scripture calleth the priuations of Gods blessings in the same kinds ) imposed on mans condition for sinne , could not preuaile to make him accursed or hated with God. For as Christ was n made sinne for vs , and yet no sinner , but still continued holy , o harmlesse , vndesiled , and separate from sinners : so was he made a curse for vs , and yet not accursed : by reason he endured the smart of our sinne , and tasted of our curse in this life ; but he no waies receiued the guilt , or endured the dominion of either ; much lesse was he by them depriued of any part of his inward and euerlasting blessings ; which being by many degrees superiour to the other , must needs vphold his blessednesse , and ouerwhelme the griefe and name of those curses , which were temporally and tolerably laid on mans state and condition , to make him the humbler in him selfe , the mindfuller of his maker , and the warier against the flatteries of that old and craftie Serpent the Diuell . You shall doe well therefore , Sir Collector , to learne more reason , if not more Religion , and euen in naturall things to remember , that the night is darkenes though it haue some light ; and the tree may be fruitfull , though some bough wither , and the ●…thiope is blacke , though his teeth be white ; and the Bones be hard , though the Marrow be soft ; and so in all cases and creatures the most preuaileth , and nameth the subiect , though there be in them some small admixture of the contrarie . The next thing you vndertake is the saluing of a contradiction , with which , you say , you are charged by me : wherein the patient Reader if he be at leasure and haue the Booke at hand , may take a plaine view of your idle Rouing , and litle vnderstanding . For I doe not charge you with saying , that Christ suffered ALL he suffered in his whole manhood , as you vntruely p report I doe ; Let the Page 248. of my conclusion which you cite , be perused by him that will : I there expresly touch the contrary . My words are . q This Antecedent , as you vtter it , doth neither good nor hurt to the Question . That Christ suffered in his whole Manhood for the Redemption of our sinnes , is a thing by me neuer doubted , nor denied : ( and ) that he suffered all that hee suffered in his whole manhood your selfe doe disclaime in the next Page . Your Indefinite proposition I said prooued nothing ; and your selfe disclaymed the generall . Where now doe I charge you with saying that Christ suffered all he suffered in his whole manhood ? Irather discharge you from it , then burthen you with it ; onely I added , if you should meane otherwise , then your words were vttered , which I did not say , you did ; then your Antecedent had a flat contradiction in it selfe . For so you should in one and the same reason affirme , that Christ suffered all which he suffered in his whole Manhood , and yet had some sufferings proper to his Soule . But r granting Christ to suffer all that he suffered in his whole Manhood , yet Gods wrath ( as Gods wrath ) must ( you say ) be suffered properly and immediatly in his Soule . ] The best part of your defence resteth on As , and As it were , and you take it for fome ●…ine tricke to face out your Reader with an As ; but where before you committed one absurditie , now with helping that , you incurre twaine . For still you make one and the same fuffering proper to the soule , and yet common to bodie and soule ; which in our countrey is a contrarietie , notwithstanding your As : and adding your As , whereon you presume ; you now affirme , that Gods wrath ( as Gods wrath ) must be suffered properly and immediatly in Christes soule ; and so the bodily sufferings of Christ by this latter resolution of yours , were no part of Gods wrath ( as Gods wrath ; ) which is contrarie to your conclusion but the page before , that s all ( Christes ) afflictions small and great were the effects of Gods verie wrath ; and t whatsoeuer Christ suffered was very wrath properly taken . But you vnderstand suffering . for discerning , and so the soule onlie discerneth the wrath to be from God , which the bodie suffereth . ] Then by your vnderstanding , Christes bodie suffered nothing at all , because it discerned nothing at all ; and so Christ suffered nothing in his whole manhood , which is contrarie to your maine assertion . But heere you take suffering for sensitiue discerning , which may be in the bodie , through or from the soule . ] If you may be suffered to leape to and fro , with what significations of words you please to deuise , you may reach what contrarieties you will for the principles of your faith , and one As in the end shall mend all . Were it worth the time or paines to oppose your trifling As , I could aske you , whether condemnation of sinne , corruption of nature and infliction of death on the children of Infidels , be no parts of Gods wrath ( as Gods wrath ) because they are not yet by age able to discerne the wrath of God : or whether the curse which God layed on the u earth , and Christ on the x figge tree , were no curses ; because neither the earth , nor the figge tree , could discerne them ? But Gods intention maketh it wrath ; not mans discerning : and in man it is wrath on either part , bodie and soule ; though onlie the soule can discerne what and which is wrath from God. As for the goodnesse of your reason , if your say may stand for reason , you haue sayd it indeed ; but any thing els that you proue there or elsewhere touching the proper wrath of God , or the sufferings of Christes soule from the immediate hand of God , truely I see not ; and that I likewise leaue , as I do the rest , to the Readers censure . Hauing freed your selfe from contrarieties , as your maner is , with increasing them , you hasten now to vnload your al surdities : in which , whatsoeuer I haue said , I could thorowly fasten on you , notwithstanding your new found shifts of directly and indirectly , primarily and secundarily ; if it could stead Christs Church to haue your speeches proued absurd : but because I seeke to mainteine the trueth of our redemption , which is needfull for all men to know ; and not to publish your follies farder than the pride of your owne reasons compelled me ; as I shortly touched them at the first , so will I now as shortly ouerrunne them , to-let you see , that I mistake not your words , howsoeuer you will now amend them ; and not spend long time in displaying your ouersights which may be better bestowed about the matter itself . You deny not your words , that Christ assumed not our Nature nor any part of it , but only to suffer in it properly and immediatly . You would faine salue them if you could : but how ? y All men may see it to be manifest that heere you speake of Christes suffering for our redemption . Why runne you then so vnaduisedly to his incarnation , where Christ assumed our Nature , and not in his passion ? z Your meaning ( you say ) was no more b●…t to exclude that which I affirme , that Christ tooke hi●… humane soule to suffer in it only from and by the bodie . Would you excuse your follies by belying my words ? Where do I affirme , that Christ tooke his humane soule to suffer in it only from and by the bodie ? You talke of reasonable and iust aduersa●…ies ; what reason or iustice call you this , to cite words in my name , which I neuer spake nor wrote , and so falsely to excuse your words by mine ? And yet there is good difference betweene these two sentences ; Christ tooke his humane soule to suffer in it only from the bodie and Christ assumed not our Nature , nor any part of it , but only to suffer in it properly and immediatly . The first admitteth Christes sufferings as one respect why he tooke an humane soule ; which is verie true : The other excludeth all other respects of taking bodie or soule , saue only to suffer ; which is as false as the first is true . That was not your meaning , you wil say . Then learne to ballance your words better , before you so rashly powre them foorth ; and blame not your mi●…ker , who readeth the words , but seeth not your meaning . But come to your words affirmatiue , since your negatiue are so farre out of square . a I grant Christ intended , that his humane soule should suffer by Sympathie ; but yet this he intended not DIRECTLY nor PRIMARILY in taking two distinct parts of our humane nature , our soule and our bodie . ] You would seeme learned to the simple by your doughty distinctions of DIRECTLY and PRIMARILY : and vnder this visard of empty words , make them beleeue there lay some great mysteries . But take backe your toyes , wherein you put so much trust : the Christian faith was preached , written , and receiued without these needlesse bon graces of direct and indirect , primarie and secondari●… : they are but dennes of your deuices to lurke in . Christ tooke our soule and our body vnto him purposely and fully to saue both : which of the twaine hee meant directly and primarily to suffer in , and which indirectly and secondaril●… , is a fruitlesse speculation of yours . The Christian faith neither hath nor needeth any such questions . For since man consisteth of both , and without either can be no man the Sonne of God descending for vs and our saluation , directly and primarily purposed to sane , and suffer in both . And because the body being made of earth , was the weaker and ba●…r part of man , ( the soule in will and reason , though not in power and l●…ght , as yet , drawing neere to the Angels of God ) and by that meanes further remoued from the dignitie and maiestie of the Sonne of God ; herefore the Scriptures more carefully expresse that he tooke our flesh ; and euen therein suffered death sor the ransome of our sinnes ; though he wanted not a soule , when he became man ; nor any part in him did or could feele and discerne the paine and affliction of his bodie , but onely his soule . The respects of Christs comming into the world , and suffering sor vs , if we will learne , we need not your termes of directly and primarily ; the holy Ghost hath taught vs this to be a b faithfull saying , and worthy of all admitta●… that Christ Iesus came into the world to saue sinners . Himselfe is a witnesse without all exception ; that c he came to serue , and to giue his life a ransome for manie . Yea his d fl●…sh which he gaue for the life of the world , is the bre●…d that came downe from heauen . If then e things in earth and things in heauen were pacified by the blood of his Crosse , and we reconciled through death in the bodie of his flesh , in which he bare our si●…es on the tree : It is certaine that Christes bodie , blood , and death on the Crosse , and consequently his sufferings from these and by these , were directly and primarily intended as the meanes of our redemption and reconciliation : and your vaine imagination of the soules most principall disposition , in comparison whereof Christ ( say you ) did not respect this sensitiue suffering by Sympathie with and from the bodie , which is common to vs with beastes ; is a lewde and irreligious reproch to the death and Crosse of Christ Iesus . For , what if the bodie of a beast may be crucified , and his blood shed , by piercing and wounding as Christs was ? shall wee therefore say that Christs death and passion were common to brute beastes ? Would any ma●… frame his heart thus to think , or his tongue thus to speake , but he that is bruter then a beast ? Of your hell paines may it not more truly be said , that as you would cast them on Christes soule , they should be common to him with deuils ; who I troe are worse then beastes ? But these bee meete matters for such a master in Israel as you are . You vntruely and vnlearnedly suppose the corporall afflictions of the Saints , and of Christ himselfe , to pierce no further then into the externall sensitiue part , which you make common to them with beasts : and sufferings proper to reasonable creatures you admit none , but your hell paines , which are common to them with deuils . So that by your profound diuinitie all Christian men suffer either as beasts , or as deuils . Which errour of yours I haue sufficiently refuted before ; and by that enformed the Reader that the chastening and afflicting the soule of man by temporall and externall meanes and paines from the bodie is proper to men , and not common to beasts , who haue no soules , nor to deuils , who haue no bodies : and that God doth thus chasten and correct his children , whose patience is precious in his sight ; thereby to trie , encrease , and quicken his graces in them , which is blasphemie to affirme either of beasts or deuils . And from what spirit this can proceede , to yeelde Christ no more sense , taste , nor thought of his bodily sufferings , then you doe to a beast , let the Reader iudge ; for my part I abhorre such heathenish , if not hellish comparisons . But sense you will say , is common to man and beast . ] I haue no doubt that beasts doe heare and see , smell , taste and feele , as well as men ; but euen in all these fiue , and specially in hearing , seeing , and feeling , the soule of man sheweth difference sufficient betwixt a man and a beast . For man by his immortall and reasonable spirit , discerneth and vnderstandeth what he heareth , seeth , or feeleth , which beasts cannot doe ; and he conceaueth not onely the things , which affect his senses , but the causes , effects , adiuncts , consequents , and remedies thereof ; and thereby frameth himselfe , if he be religious , to behold therein the worke and will of God , which is as farre from beasts , as reason and grace . Though then eares , eyes , and sinewes be common to men with beastes ; yet in them and by them the soule of man worketh , and suffereth ; which because beasts haue not , it is a verie grosse ouersight of yours ( Sir Discourser ) to make the bodily sufferings of Christ common to him with beastes ; in which the soule of Christ shewed so much obedience , pacience , submission , deuotion , and loue , that God accepted those sufferings violently and iniuriously inflicted on Christs bodie , but humbly , religiously , and willingly receiued in his soule , as the full satisfaction for our sinnes . f There is no reason in the world , nor likelyhood , that the naturall facultie in Christs soule of proper and immediate suffering for our sinnes should haue no vse ; and a suffering of paines onely from and by the bodie should be sufficient ; when as in his doing of righteousnesse for vs , his soules ioynt obedience , and mutually knit together in and with his body was not alone sufficient . This must needes be a perfect reason for vs against you , except you could by expresse Scripture disprooue this proportion of like necessitie betweene the operation of the proper faculties of Christs humane soule , that is betweene his doing and his suffering for vs , which you shall neuer be able to doe . ] When and how came you by this authoritie or libertie , that you may say what you will in matters of faith without all warrant of holy Scripture , and your fansies must stand for authentike , except I can disproue them by expresse Scripture ? Nay first proue them , before we receiue them , as you and all other Christians ought to doe , if you will haue them passe for grounds of religion ; and then if I can not disproue them by the same Scriptures , they shall go for good . An answer to this perfect reason of yours if you would haue , I answere you with Tertullian : g Non recipio , quod extra Scripturam de tuo infers . I receiue not this , which you bring of your owne without the Scripture . And with Athanasius : h If you will babble other things besides those which are written , why striue you with vs , that are persuaded neither to heare , nor to speake any thing besides the Scriptures ? Shew vs this proper and immediate suffering for sinnes in the soule of Christ ( which you so much talke of ) by the Scriptures , and we wil thinke our selues bound to answer it ; otherwise it is as easily reiected , as it is offered . But there is no reason in the world nor likelyhood it should bee otherwise . ] Indeede there is no reason in the world , nor likelyhood it should be so as you haue said . For in Christes doings and sufferings there was obserued , and must bee confessed a cleane contrarie course . His doings were all iust and holy , as hee himselfe was , and proceeded first from his own mind and will , by the immediate power and grace of Gods spirit in him , whencesoeuer the outward occasions were offered him . The sufferings which he receiued in his body , were all vniust and violent , proceeding from others , that wickedly persued and oppressed him ; though in all his afflictions he beheld with his minde , and with his will obeyed the i hand and Counsell of God , thus by the malice and ignorance of his enemies k fulfilling those things , which God before had shewed by the mouth of all his Prophets , that Christ should suffer . So that Christes obedience and patience in all his persecutions , came from the same inward powers and graces of his soule from which all his actions did ; though the wrongs and violences were first offered his body by the wicked . In his inward affections and passions of feare , griefe , and sorrow ; his minde was the first apprehender of the causes , that mooued them ; and his will the admitter of them . But as in all his actions he was holy and iust , so in all his affections and inward passions , were they neuer so grieuous vnto him , he was not only righteous and innocent , but religious , and patient ; and other passions of the soule in Christ , the Scripture knoweth none . As for your suffering of hell paines in the soule of Christ properly from the immediate hand of God , it is a deuice proper and immediate to your selfe , which you would faine bring in as an other and chiefe meane of our redemption , besides that which the Scripture speaketh of Christes sufferings . Wherein you must pardon me and all true beleeuers , for not accepting your fansies as any parts of our faith . We reade that God is the l Father of mercies : that he is the tormentor of soules in hell with his immediate hand , wee doe not reade ; much lesse that hee ●…o tormented the soule of his Sonne in the time of his passion , which is the maine plat of your new found hell . The iudge shall say , Depart from me yee cursed into euerlasting fire , prepared for the diuell and his Angels . Which fire we confesse is created and established by the might , power , and hand of God , as a meane to torment the damned , both men and Angels , according to their deserts ; but that this fire is nothing else , but the immediate hand of God tormenting the wicked spirits in hell , as it did the soule of his owne Sonne on the Crosse ; I take either of these assertions , not to dissemble with you , to bee a grosse and palpable error ; strange to the Scriptures and strange to the whole Church of God , before these our dayes , wherein some make it their glorie rather newly to inuent , then rightly to beleeue , what the Scriptures deliuer , and the Church of Christ from the beginning receiued , and reuerenced as principles of Christian truth and pietie . The next point , to wit that by your new found Rules , you make Christes flesh needlesse to our redemption , you graunt is an m horrible heresie ; but you aske how it followeth vpon your words ] I did not charge you with maintaining purposely that wicked heresie , but with reasoning so foolishly , & speaking so vnaduisedly , that without your direct meaning , that error was consequent to your words . You would faine see how . Truely it followeth stronger vpon your words then I would wish , or you are ware . For whatsoeuer was by Gods ordinance needfull to the worke of our redemption , that made properly to our redemption . But the sufferings of Christs soule by or from the body ( which you call by Simpathy ) did not make properly to our Redemption , as you say : ergo the sufferings of Christs Soule by or from his body were not needfull to the worke of our Redemption . Now if the sufferings of Christs flesh were not needfull to our Redemption , then was his flesh needelesse for our Redemption by your illation . Which of these propositions can you auoyd , but they are either plainly true , as the Maior : or fully yours , as all the rest ? Our Redemption being no naturall thing , but wholy depending on the counsell and will of God ; whatsoeuer God appointed as necessary for our Redemption , that most properly made to our Redemption ; and things needlesse could not appertaine thereto , but improperly . Of all men you may not start from this force of the word PROPER . For with you , improper wrath is no wrath , improper punishment is no punishment , and therefore improper belonging to our Redemption , is no belonging at all , but needlesse to our Redemption . And since Christs sufferings in his body by your assertion , did not make properly to our Redemption ; it is euident they were needlesse to our Redemption : and if the sufferings of his flesh were needlesse , the flesh it selfe was needlesse to our Redemption , euen by your owne Conclusions . For n Christ ( you say ) assumed not our Nature , nor any part of it , but onely to suffer in it properly and immediatly , euen for the very purchasing our Redemption therebyOtherwise he had NO NEEDE to assume both , but either the one part or the other . You heare your owne Doctrine , that except Christ suffered properly and immediatly in either part of our nature for the purchasing of our Redemption thereby , he had NO NEEDE to assume both . But Christ suffered not properly and immediatly in his flesh for the purchasing of our Redemption thereby , if your words be true , that bodily sufferings properly made not to our Redemption : He had no neede therefore to assume flesh , in which he suffered nothing , that properly made to our Redemption . Here are the Cart-ropes of your owne collections ; the sequels whereof if you deny , you must recall your owne answers and arguments , so peremptorily pronounced in your Treatise . How false your Resolutions are , and how dissonant from the sacred Scriptures , will easily appeare to him , that hath but halfe an eye . For the sufferings of Christs body were not decreed by God to make no more to our Redemption , then Christs o hunger or his o sleepe , which are your Resemblances ; but they were directly intended by God himselfe in Christs incarnation , and expresly foreshewed by the mouthes of his Prophets , and necessarily to be borne in the body of Christ , before we could be redeemed , in respect of Gods will so setled and reuealed . The Apostle to the Hebrewes going about to prooue that Christ was to offer his body and shed his bloud for our sanctification and Redemption , layeth this for the ground ; p Euery high Priest is ordained to offer gifts and Sacrifices . Wherefore it was of NECESSITIE , that this Man ( Christ ) should haue somewhat to offer . For ( else ) he were not a Priest. And concluding what must be offered ; Christ ( saith he ) being q an high Priest of good things to come , by his owne bloud entred in once into the holy place , and found eternall Redemption for vs. Wherefore r when ( Christ ) commeth into the world , he saith ; Sacrifice and offering ( which are offered by the Law ) thou wouldest not , but a body hast thou ordained me ; then said I , Loe I come to doe thy will , O God. By the which will we are sanctified , euen by the offering of the body of Iesus Christ once . The suffering of Christs body and shedding of his blood were exactly purposed , and openly reuealed in Christs incarnation , as the WILL OF GOD for our Redemption ; and the offering of Christs body on the Crosse WAS OF NECESSITIE , as the Apostle teacheth . Our Sauiour said as much ; when he s s s began to shew his Disciples , that he must suffer many things of the Elders , and of the high Priests , and Scribes , and be shine , and rise againe the third day . And when they had forgotten his words , the Angels put them in mind thereof after his resurrection , bidding them t remember , how he spake vnto you saying , the Sonne of man MVST BE deliuered into the hands of sinfull men , and be crucified , and the third day rise againe . And when some of them reporting how he was condemned to death by the Rulers and crucified , skant beleeued he was risen againe , himselfe said vnto them ; u O fooles , and slow of hart to beleeue all , that the Prophets haue spoken . Ought not Christ to haue suffered these things , and to enter into his glory ? And to all his Apostles ; x Thus it is written , and THVS OVGHT CHRIST TO HAVE SVFFERED . So that Christs bodily sufferings for our Redemption were foreshewed by the Prophets , and OF NECESSITIE to be performed by Christ , in regard they were FOREDECREED of God , as a part of the ransome for our sinnes . For though Pilate with the y Gentils and the people of Israell gathered themselues together against Iesus , yet did they nothing to him but whatsoeuer the hand and counsell of God determined before to be done . What greater necessitie or proprietie can you prooue by the Scriptures for any other things , which you dreame the Soule of Christ suffered from the immediat hand of God ? If these things did not properly make for our Redemption , but indirectly and secondarily and by consequent as you prate ; shew by the word of God , that your hell paines pertained more directly to our redemption then these things , which the Scripture speaketh of . But with your rable of insolent and impertinent termes you come right within Tertullians Rule . z You beleeue ( these things ) without the Scriptures , that you may beleeue ( them ) against the Scriptures . Yea , a with a magniloquent vanitie you delude the eares of the simple with deceitfull words , whiles you shunne to beleeue that of Christ , which he hath taught to be beleeued of himselfe . It may be , that answerable to the rest of your Idle shifts , you wil now say , Christs bodily sufferings made directly and properly to our Redemption , but the Soules suffering them by Sympathie did not . ] This is an other of your owne phrases brought in of purpose by you to blind the simple , and to brabble with the learned . What you meane by Sympathie knoweth no man but your selfe . And therefore if that word haue in it any ambiguitie , the fault is yours , who first vsed it , and not mine . I teach as Nature and Scripture doe warrant me , that the Soule of man suffereth , as well by the force of her sense , as of her vnderstanding ; and to the body of it selfe , I attribute neither motion , sense , nor life , but all these are the powers and effects of the Soule in the Body ; and so is paine an impression on the Soule from or by the Body . As therefore the Soule seeth the workes of God by the eyes of her body , and heareth his words by the eares of her flesh , and neither of these by Sympathie : so the whole body and euery part thereof serueth as an Instrument , or a meane for the Soule to feele in her selfe , and not by Sympathie , the touch of Gods hand vpon the body . Had the Body sense of it selfe without or besides the operation of the Soule , then might it iustly be called a Sympathie , for the one to feele what the other suffereth and feeleth , as friends doe , that are like affected ech with other : but because all discerning by sense in mans body is proper to the Soule , I doe not see how the Soule should be exactly said to discerne and feele by Sympathie those things , which the body receaueth ; but rather by her originall and naturall facultie of suffering from and by the Body , with which she is ioyned to doe all in the body , and suffer all from the body . Howbeit I striue not about the word , which some learned men haue vsed for the Communion of suffering betweene the Soule and the Body ; but onely note that the word was first vttered by you , not by me ; and therefore if you cauill with the signification of that word , you Cauill with your selfe and not with me . It sufficeth for me , that not onely Christians but euen miscreants , by the paines of their body haue perceiued and acknowledged the hand of God vpon them selues . The b hand of God hath touched me , saith Iob , when he was spoyled of all his goods , and his body blasted by Satan with a sore disease . Dauid in a sharp sicknesse , that consumed his bones , and turned his moysture into the drought of Summer , said to God ; c thine hand is heauie vpon me . Yea the Philistimes of Ashdod , Gath and Ekron , when they were plagued with Emerods for detaining the Ark of God , could say , d his hand is sore vpon vs. And so much Paul told Elimas the Sorcerer , when he withstood the preaching of the Faith ; Behold the e hand of the Lord is vpon thee , and thou shalt be blind . Of Christ then there can be no doubt , but he felt the hand , and beheld the counsell of God in all , that the Iewes did vnto him ; which whether you may call a suffering by Sympathie or no , maketh nothing to my Question or purpose . It is euident by the Scriptures that God by these outward paines vrgeth the Soules of his Seruants to seeke him ; and Christ without vrging , submitted himselfe to the cruell and bloody rage of the Iewes , as to Gods decree and ordinance for our Redemption ; who f could haue no power at all against ( him ) vnlesse it had been giuen ( them ) from aboue . Hence you goe to examine the deriuation of sinne from Adam , the satisfaction for sinne by Christ , the beginning of sinne in the first man , and the continuing thereof in vs all : matters of good waight and worthy due consideration ; wherein if either you did vnderstand what I said , or not so hastily catch after shewes , that as soone deceiue you , I should need fewer words to represse your follies . But such is your course and custome , that you flie after feathers , and thinke you get great purchases . In your Treatise you framed an obiection in my name , as if I had reasoned , that g Adams sinne was propagated into vs not by our Soules , but onely by our flesh , which onely we deriue from him : and therefore Christ onely by his flesh and not by his Soule procured satisfaction for vs. Indeede I might haue said that our Bodies , and not our Soules , are deriued from Adam , and shewed the consent of Scriptures , Fathers , and the best writers on euery side , as well Protestants and Papists , as Pagan Philosophers all ioyning in that opinion ; but I thought not good then to trouble the people with that Question : and therefore I rested on a knowne and confessed principle of Christian truth and faith , that we inherite pollution and death from Adams flesh , without resoluing whence the Soule commeth , which I did refraine before the multitude to speake of . And since by the Scriptures the first Adam was a h figure of the second , the flesh of Christ giuen for vs must be as able to clense and quicken vs , as Adams flesh was to defile and kill vs. To this reason you here pike many quarrels , but in the end you slide it of , as else where answered . Your first quarrell is , that I force , what I promised to forbeare , euen the difficultie whence the Soule of man is deriued . As though the grounds of our Faith might be doubted , because that Question in former times was vndecided ? That we deriue flesh from Adam , and haue men for the Fathers of our bodies , did neuer man yet , that was in his right wits , call in Question , were he Christian or Heretick , Iewe , Turke , or Pagan . That likewise wee deriue with our flesh pollution and death from Adam , the faith of Christ rightly grounded on the Scriptures doth not suffer vs to stagger at , though whence our Soules are giuen vs , some haue stood perplexed . You thinke it much I should deliuer the one , which is the pollution of our flesh professing not to determine the other ; and make it in me a kind of inconstancie to vrge the propagation of the flesh with her sequels , of which no Christian may doubt , because I thought it not fit to trouble the people with the deriuation of the Soule . But so hath the Church of Christ alwaies done ; it hath cleerely confessed the deriuation of sinne and death from Adam , and made it necessarie for all Christian men so to beleeue , though some would not hastily , or could not easily resolue the doubt , whence the Soule commeth . l If our Soules arise in Generation from Adam , as well as our flesh , how can your reason be good by any possibilitie ? ] The conceit that our Soules are ingendred together with the seede of our bodies , is so grosse and pestilent an error , and so repugnant to all authoritie Humane and Diuine , and so dissident from dayly experience , that I had no cause to make that a Question in Religion , or therein to refraine the audience of the people . k Ex nullo homine generantur Animae . Soules are not generated from any man , saith Ambrose : l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The principall facultie of the soule , sayth Clemens Alexandrinus , by which we haue discourse of reason , is not engendered by proiection of seed . m Anima vtique nunquam ab homine gignentium originibus prebetur . The soule neuer commeth from man in the generation of men , sayth Hilarie . Ierom vpon those words of Salomon , the spirit ( of man ) after death returneth to God that gaue it , writeth thus : n Ex quo satis ridendi sunt , qui putant animas cum corporibus seri ; & non à Deo , sed à corporum parentibus generari . Whereby they are worthy to be thorowly derided , which thinke soules to be sowen together with bodies , and not to be from God , but to be generated by the parents of ( our ) bodies . For since the flesh returneth to the earth , and the spirit to God that gaue it , IT IS MANIFEST , that God is the Father of our soules , and not Man. And when Ruffinus professed he could not tell how the soule came to be ioyned with the body , whether by propagation from Man , or infusion from God ; Ierom replieth : If ( the soule ) o come by propagation , then the soules of men , which we grant are eternall , and the bruit beasts , which die with the bodie , haue one condition . And doest thou maruell that the ( Christian ) brethren are scandalized at thee , when thou swearest thou knowest not that , which the Churches of Christ confesse they know ? Theodoret in many places giueth the like testimonie : p The Church beleeuing the diuine Scriptures , sayth , the soule was ( and is ) created as well as the bodie , not hauing any cause of her creation from naturall seed , but from the Creatours will , after the bodie once perfectly made . The most diuine Moses writeth , that Adams bodie was first made , and afterward his soule inspired into him , Againe in his lawes the same Prophet plainly teacheth vs , that the bodie is first made , and then the soule created and infused . And blessed Iob spake thus to God : Diddest thou not powre me forth like milke , and thicken me like curds of cheese ? thou diddest clothe me with skinne and flesh ; and compact me with bones and sinewes . And when by this Iob had shewed the frame of his bodie to be first made , he addeth a thankesgiuing for his soule , saying ; Life and mercie thou laydst with me , and thy watchfulnesse preserued my spirit . q This confession touching the soule and bodie of man , the Church hath learned from the diuine Scriptures . The same reasons and resolutions he repeateth elsewhere in his fift r sermon touching the nature of man. Leo the great : The s Catholike faith doth constantly and truely preach , that the soules of men were not before they were inspired into their bodies ; nec ab also incorporentur nisi ab opifice Deo ; neither are put into the bodie by any other workeman than God. And Austen himselfe , who to decline that difficultie , how the soule commeth to be infected with originall sinne , was the first that made this doubt , whether the soule were created and infused , or els deriued from the soule , though not by the seed of the parents ; refuseth Tertullians opinion , That the soule riseth from the seed of the bodie , as peruerse and strange to the Church of Christ : t They , sayth he , which affirme soules to be drawen from the parents , if they follow Tertullians opinion , tooke them to be ( in some sort ) bodies , & corpulentis seminibus exoriri , and to rise from the seed of the bodie ; quo quid peruersius dici potest ? than the which what can be sayd more peruerse ? Now in Austens rehearsall of heresies , Tertullians assertion , That the soule was a ( kind of ) bodie , is excused as no heresie ; but his conceit , That u the state of the soule is propagated by traduction ( of seed ) is expresly put amongst his u errours . From these auncient Fathers swarue not the best of our new writers . Bullinger : x All those ( other ) opinions haue beene refuted with sound reasons by the writers Ecclesiasticall , and that receiued and auouched for the truest , which teacheth the soule to be created of nothing , and to be infunded into the bodie from God , when the childe hath his perfect shape in his mothers womb . And that we are not at this day otherwise created of God , than by infunding the soule into the bodie first fashioned , Iob is a most plentifull witnesse , where he saith : Thine hands ( o God ) haue made me , and fashioned me wholly . Didst thou not stroke me like milke , and curd me like cheese ? with skinne and flesh thou coueredst me , with bones and sinewes thou ioyntedst me . Lo here the conception and formation of mans bodie in his mothers wombe most excellently described . It followeth now in Ieb touching the soule : Life and mercie thou hast giuen me , and thy visitation hath kept my spirit . Beholde life , that is the soule , infused of God into the bodie alreadie framed . Therefore rightly and according to the Scriptures do we holde , that mens soules are created of God , and inf●…nded into their bodies perfectlie framed before in the wombe . Caluine : y God is the Father as well of the soule as of the bodie ; and the only Father , if we speake properly : yet because in creating soules he vseth not the ( seruice , or ) worke of man , after a peculiar maner , by a kinde of excellencie , he is called the Father of spirits . Beza : z I thinke not good to dissemble this , that the doctrine of traducing the soule , ( from the parents ) seemeth to me verie absurd , because either the whole , or a part must be traduced . If the whole , the fathers of force must presently dic , ( hauing whollie lost their soules : ) If a part , how can a part be cut off from a simple ( and spirituall ) substance ? Vrsinus : a We grant the soules of all men are created of God , when they beginne to liue ; for they at one time are created , and vnited to the bodie . Zanchius : b That the whole soule is created by God , I beleeue , confesse , and teach with the whole Church , and auouch it may be prooued by firme reasons . His reasons are largely deliuered in the fift chapter of the same booke , and all that can be sayd for generation and propagation of soules against their creation by the immediate worke of God without any humane meanes , is there learnedly and sufficiently refuted . So that in respect of Austens doubt , whether God deriue the soule from the soules of the parents , when he putteth it into the bodie being first finished , or createth it of nothing , as he did Adams soule , I did relinquish that in question ; but as for the soules rising in and by generation from Adam , which you now catch holde of , I neuer meant to fauor that fansie so much as to make it any question in matters of faith ; since with one consent Philosophie , Physicke , euident experience , and the Scriptures themselues conuince that to be an erroneous and manifest vntruth . c I haue shewed before at large , that your Minor is nothing true : for pollution that is sinne and reall iniquitie is not in our flesh without a soule . ] You said so much in effect before in your Treatise , and if your word bee a proofe , you haue shewed it ; but other proofe you bring none , saue that which inclineth rather to heresie then Christianitie , if you speake to the purpose , and stand to your words as they lie either in your Treatise , or in your Defence . In your Treatise you say , d Let vs not bee curious in this hard point , holding this most euident trueth , that sinne is a proper and vnseparable qualitie of the soule , and can not be found being in any thing , where a reasonable soule is wanting . ] If you take the word sinne in his right sense , as you ought to doe speaking of the propagation of sinne , and so comprise in it as well originall as actuall sinne ; here are two grosse errors euen against the Christian faith . For if sinne can not be found in any thing , where a reasonable soule is wanting ; then can no sinne bee found in the deuils , for they haue no soules . e Angels to haue soules I doe not remember that euer I read in the deuine and canonicall Scriptures , saith Austen . If Angels haue not soules , then deuils haue none ; for they were holy , and now are reprobate , but still Angels , as Christ calleth the deuill and his Angels . Againe , sinne being either actual or originall ; children in their mothers f wombe haue not actuall sinne , neither dispute we of actuall sinne , when we talke of deriuing and inheriting sinne ; for actuall sinne is neither deriued , nor inherited . If then that , which is conceiued , haue no originall sinne so long as the soule wanteth ; since you g content your selfe , as you say , with the opinion of the most at this present , that the soule doth not passe together with the seede of our generation and conception ; most euidently you denie original sinne , till the soule come to quicken the body ; and so contradict the expresse words of Dauid , who saith , Hee was h begotten in sinne and conceiued in iniquitie . No maruell then you stumble at Ambroses words , that wee are i defiled , before we hau●… life , as repugnant to your purpose ; when you spare not Dauids words , who saith as much , if not more then Ambrose . I k pray omit mens Authorities in this case , and prooue by sound reason , that which you would . For pollution that is sinne and reall iniquitie , is not in our flesh without a soule . ] We were best to omit all learning , experience , and trueth ; that onely your conceits may stand vpright . It hath pleased God in things naturall , by sight and experience to leade Philosophers and Physitians to the trueth of his workes ; as farre as mans wit can reach ; and with one consent they resolue , that the reasonable soule of man neither riseth in the body , nor commeth to the body presently with the conception . Mothers and midwiues doe certainely distinguish the time of quickning , from the time of conceiuing ; and hee that would perswade them , that the child quickneth immediately vpon the conception , might as easily bring them to beleeue , that the moone is made of a greene cheese . But sound reason you require . ] As if trueth of experience were not the soundest reason men can giue , till God doe speake . That the body is not straight way framed vpon the conception , many thousand scapes in all femals , and namely in women doe perfectly prooue . The Physitians and Philosophers interpose many monthes betweene the conception and perfection of the body . Iob himselfe declareth that we were first l as milke , when we were in seede ; then l condensed as curds , when we turned to bloud ; and after that l clothed with skinne and flesh , and lastly l compacted with bones and synewes , before we receiued life and soule from God. The new Testament noteth these three degrees in forming our bodies ; to wit , seede , bloud , and flesh ; and calleth our parents the fathers of our bodies , but not of our spirits , which God alone is . If then nothing can be defiled with sinne , as by your doctrine you resolue , except it haue a reasonable soule ; of necessitie wee either had reasonable soules at the instant of our conception , which is a most famous falsehood repugnant to al learning , experience , and to the words of Iob ; or else we were not conceiued in sinne , which is a flat heresie dissenting from the plaine words of the sacred Scriptures , and from the Christian faith . Choose which of these issues you will ; you either way shew your selfe to haue little sense , and lesse trueth . But I must m adde the word onely , or else I say nothing against you . ] No good Sir , that shall not need . We inherite pollution by Adams flesh before our Soules come to our bodies ; and that sufficeth for my reason , though the pollution , which we inherite , be deriued as well from the Soules , as from the Bodies of our Parents ; because their bodies , when they begat vs , were ioyned with their Soules , whose naturall and animall faculties were still in them wholy corrupted , and their sinnes communicated vnto their bodies , though their spirits were renued and sanctified . The very Seed , of which we were begotten and conceaued , was an vncleane thing , ( as Iob calleth it , when he saith ; n Who can make a cleane thing of an vncleane ? ) and corruptible ; that is full of Corruption , as Peter nameth it when he saith ; o borne againe not of corruptible Seed , of which we were borne by our Parents . The corruption of sinne then is first deriued by our Bodies , though our Soules be likewise wrapped in the same pollution and condemnation , that our bodies are ; and sinne still abideth and rebelleth in our flesh so long as we liue , though our Soules be washed and clensed from sinne . And therefore the Apostle calleth our flesh , p the flesh of sinne , in the similitude of which Christ was sent , and confessed that q in his flesh dwelt no good thing ; assuring vs , that though Christ be in vs , r the body is dead because of sinne , when the Spirit is life , ( or liueth ) because of righteousnesse . Neither is this newes to Zanchius , whom you cite in your Treatise as if he fauoured your error . s Quod attinet ad contagium illud , certe citra controuersiam , in corpore primum inest , & deinde per corpus in animam deriuatur . Iob docet aperte cap. 14. Quis potest facere mundum de immundo conceptum semine ? Quid autem proprie de immundo concipitur semine ? Caro. As for the contagion ( of originall sinne ) that is surely without Question first in the body , and after by the body is deriued into the Soule . Iob teacheth vs plainly in his fourteenth Chapter . Who can make one cleane , conceaued of vncleane Seede ? Now what is properly conceaued of vncleane Seede ? Flesh. If any man list to read more I remit him to that place of Zanchius , least I should be ouerlong ; or else to Peter Martyr where he largely treateth thereof against Pigghius . t The common receaued Opinion is ( saith he ) that the Soule draweth originall sinne by her coniunction with the body , which is infected and vitiated from our Parents . Wherefore if any aske , what is the seate or subiect thereof , ( as they vse to speake ; ) We answere , that originall sinne hath place in the flesh as in the roote , and beginning thereof : afterward from that fountaine , it occupieth the Soule , and so is extended through the whole man. Idcirco semen est instrumentum quo hoc peccatum ex parentibus traducitur in filios . Therefore the Seede ( of man ) is the instrument whereby this sinne is traduced from the Parents to the children . And least he should seeme to rest himselfe on the receaued opinion onely , not long after he addeth . u Now reasons are to be brought , which may firmely and soundly prooue , that originall sinne is propagated in men by Seede and generation . And that we will therefore shew out of the Scriptures , because many reclaime and thinke this whole matter to be a fiction . x With one breath you ouerthrow your selfe . For you say we haue pollution before the soule commeth , whence soeuer it commeth . Yea , whence soeuer ? What if the soule doe come in and by generation ? you see how you crosse your selfe . ] To that peruerse and false supposition of yours , that the soule of man commeth in and by generation , which now you cleaue so fast vnto for an aduantage , I neuer gaue any allowance or forbearance . Looke to my words as narrowly as you can . I say , the minor ( proposition of my reason ) is cleere y without intermedling with the question , whence , ( not when ) the soule commeth . I there resolue , that the soule is the life of the bodie , not of seede nor of blood , as you grossely would wrest my speech ; and therfore before life come , the soule which bringeth life , commeth not to the bodie . Then if pollution cleaue to the flesh before life come , ( as Ambrose teacheth ) and consequently before the soule come , ( which commeth not before the bodie is made , as I auouch ) whence soeuer it commeth ; it is euident that Adams flesh defileth , and so condemneth vs ( before the soule come . ) You in the abundance of your wit , take whence soeuer to be as much as when soeuer ; and so by your misconceiuing you would fasten a contradiction to my words . But coaxe not your selfe with such contrarieties grounded vpon your owne most ignorant mistaking ; I made no question of the time , when ; but of the roote , whence , the soule commeth . I learned by Leo , that z the Catholike faith did truely and constantly teach , that the soules of men were not before they were inspired into their bodies : and consequently the bodie must first be framed , before the soule can be inspired . And the contrarie conceite , which you now take holde on , is a manifest repugnancie to the Church , and faith of Christ. I saw that inconuenience which you see not , when you pronounce , sinne is not in our flesh without a soule , that is neither before , nor after the soule . For if the soule of man arise in and BY GENERATION , and that can be no man which neuer had mans bodie ; what kind of creatures , I pray you , call you those abortions and scapes , that passe from their mothers , when they are yet but seede or blood , before the body be framed ? Soules they haue , in and by generation , as you now suppose ; bodies they haue none , that be humane . Men therefore they be not for want of bodies ; other kinds they are not , seeing they haue soules ; what name then will you giue to these vnfashioned births , hauing reasonable and immortall spirits as you imagine , or what place will you assigne them after this life ? a We all must appeare before the Tribunall of Christ , euery one to receiue things done ( in or ) by his bodie . They haue nothing to receiue for any thing done in or by their bodies , which they neuer had ; neither can they expect the resurrection of the bodie , which pertaineth not to them . b It is sowen ( saith the Apostle ) a naturall body , it is raised a spirituall bodie . These haue no naturall bodies of men , and so shall neuer rise with spirituall and glorified bodies ; yea they haue no part in Christs resurrection , which was corporall , since they do not communicate with him in their bodies , which may be conformed to his glorious bodie . You must then deuise some new name , and some new place for those new creatures of yours , which hauing no bodies of men , can not by the Scriptures looke either for the resurrection , or for the saluation promised to men . You doe not auouch it , you will say , you did but obiect it . ] Your most euident truth , as you call it , that sinne cannot be found being in any thing , where a reasonable soule is wanting , doth directly inferre , that either we were not begotten and conceiued in sinne , which is an euident heresie , repugnant to Dauids wordes ; or els the vntimely fruites and scapes of women , haue reasonable soules at the very instant of their conception , when sinne is found in them by Dauids words , which is this grosse , absurd , and false conceite , that now you would shunne . If you flie for helpe to actuall sinne ; haue children actuall sinne in their mothers wombes , or as soone as they haue reasonable soules ? Or is actuall sinne traduced and inherited from Adam ? or spake I of actuall sinne when I said , we inherite pollution from Adams flesh before the soule commeth ? Will you sticke to it , and say ; originall pollution is no sinne ? Dauid conuinceth you , who saith , he was c begotten in sinnes , and conceaued in iniquitie ; and Paul affirmeth that d death went ouer all men , ( infants not excepted ) for so much as all men haue sinned , and euen ouer them also who e sinned not after the likenesse of Adams transgression ; that is , who did not commit sinne as Adam did , actually and voluntarily ; but naturally inherited sinne from Adam , which f dwelleth in them from the houre of their conception , to the time of their dissolution ; and g worketh the euill in them that they would not ; leading them captiue to the law of sinne which is in their members . But how could Dauid say , he was conceiued in sinne , when at the time of his conception he had neither bodie nor soule ? ] Howsoeuer mans reason iudge thereof , which yet often giueth the name of the whole to a part , and the titles of things represented to their images ; with God nothing is more frequent than h to call those things which are not , as though they were ; because he not only made all things of nothing , but quickeneth the dead , and hath things past and to come present before him . Leui is sayd by the Scripture to haue i payed tithes to Melchisedech by Abraham , as being then in Abrahams loines , when Leuies grandfather was not yet borne . So God by his Prophet spake to Cyrus many yeeres before Cyrus was borne , calling him his anointed , and saying to him by name , k thou art my shepheard . So certaine is the counsell of God , and his purpose so immutable , that he speaketh in the Scriptures of things to come , as if they were past or present . Out of this infallible decree of God , Dauid and Iob call that seed which was prepared to be the matter of their bodies , by the names of themselues , because it could not be altered , what God had appointed . But the void conceptions of women , which miscarie before the bodie be framed , neuer had either life or soule ; and so neither name , nor kinde ; but perish as other superfluous burdens and repletions of the bodie , which God hath appointed to no vse , saue to ease the bodie . In satisfaction for sinne you runne the same course that you do in the rest : for neither vnderstanding my words , nor almost any mans els rightly , you fight with your owne fansies , as if they were parts of my faith . I sayd , the Scripture acknowledgeth no satisfaction for sinne but by death . I did and do so say ; what then ? m Still we must note , that by death you meane onlie the bodilie death . ] In Christes person I alwayes meane by the death which he suffered , the death of the bodie ; though you would include the death of the soule , which I do not . In the wicked I take death for all kinds of death , corporall , spirituall , and eternall . What can you hence distill ? Then n surely the wicked should satisfie easily for their sinnes . Farre be it from me to vtter such a sentence . ] Doe the wicked with any kinde of death satisfie for their sinnes ? or is their condemnation to hell paines therefore eternall , because by no death they can satisfie for their sinnes ? Were the iustice of God once satisfied by any thing the wicked could suffer , their torments should cease ; but their punishments euerlastingly continue , for that no satisfaction can be made to God by them , suffer they neuer so much , or neuer so long . Whose follie then is it , to pronounce , that the wicked may satisfie for their sinnes ? mine or yours ? I sayd no such word ; I directly auouched the contrary . o The paines of hell haue neither worth nor weight sufficient in themselues , to satisfie the anger , or to procure the fauor of God. Satisfaction for sinne I ascribe to none but onlie to Christ , and in him to no death but onlie to that of his body . Will it thence follow , the Scripture acknowledgeth no satisfaction but by ( some kind of ) death : ergo the wicked may satisfie for their sinnes by the deaths which they suffer ? Be it farre from all wise men to make such consequents , and from all Christian men to make such conclusions . The antecedent in effect is confessed by your selfe . p The Scriptures ( you say ) do shew indeed that Christ should not satisfie without death . I sayd the same . By satisfaction , I meant full satisfaction , when no more could be exacted , as the word importeth ; and not the concurrents or precedents to satisfaction , when the chiefest is vnpayed . Why then doth your absurd and leud conclusion folow more vpon my words than vpon your owne ? My proofs are not good , with those you finde fault . ] If yours were no worse , they would go more currantly . The Apostle sayth : Christ is the q Mediator of the new Testament , that through death , which was for the redemption of transgressions , we might receiue the promise . Heere death is auouched to be the redemption , which is all one with satisfaction , for sinne : for wherewith we are redeemed , therewith God is satisfied . r Christes bodily death meerely and alone ( you say ) without any thing else together therewith ( which is my intent ) is not heere mentioned . ] You will not tell where your shoo wringeth . Death was for the redemption or satisfaction for sin sayth the Scripture . Now the death of Christes bodie , or of his soule , or of both , must here be contained . The death of Christes soule you dare not openly professe , and therefore all this while you carrie it couertly vnder the sufferings of Christes soule . But you must come plainly to it : for these assertions of the Apostle ; s Death was the redemption of our transgressions , and we are t reconciled to God by the death of his Sonne , will make this to be the question , as I first set it ; whether the death of Christes soule , or the death of the damned , which is the true paines of hell be a necessary part of Christs satisfaction and our Redemption . Other sufferings of the Soule are meere shifts to harbor your folly , if you striue in words ; or your impietie , if you striue indeede for the death of Christs Soule , as requisite by the Scriptures to our Saluation . That Christ did not die the death of the Soule I doe not prooue ; there is no cause I should , it is your assertion that he did , and must be prooued by you ; which you be so farre from comming neere , that you purposely conceale it , and onely skirre at it here and there in SOME KIND OF SENSE . Otherwise you offer nothing as yet to the Reader , but the u proper sufferings of the soule ; which I trust are not alwaies priuation of grace , and exclusion from blisse . For so the faithfull should neuer haue any proper sufferings of the Soule , or else vtterly loose both the spirit and fauour of God , which they neuer doe . The other Authoritie which I cite , ( In the day that thou eatest thereof , thou shalt die the death ) is not so sound you thinke . For x am I sure that death here is but the bodyly death onely and no more ? I no where say , that death threatned in these words was onely the death of the body ; it is one of your rash and rude illations , it is none of my assertions . I knew that God gaue this Commandement , and threatned this punishment as well to Adams posteritie , as to his person . Otherwise had this prohibition beene made to Adam alone , neither could the woman haue beene within the compasse of it , who was not then created when this precept was inioyned , neither could Adams of-spring haue tasted of death , as well as Adam , if this penaltie had stretched no farder then to Adams person . But he being the roote and stocke of all mankind , as he receaued blessings by his creation , which should be common to all that descended of him , so by his transgression he lost them as well from his Issue , as from himselfe , and subiected them to the same death and condemnation , that he did him selfe , when he rebelled against God his Creator . Death we see executed on all the children of Adam ; and therefore we may not doubt but death was threatned to them all , before it was inflicted on them . Howbeit the commination in this place is like to Gods th●…eats in all other places against the transg●…ssours of his Law. It denounceth what shall ●…e due vnto all , but it bindeth not God , that he shall not haue power to release , or mitigate what , and to whom pleaseth him . In death then here threatned I containe all kinds of death ; corporall , spirituall , and eternall ; either as expressed in the generall name of death , which is common to them all , or as consequent ech to other and coherent , if by Gods goodnes and mercies in Christ Iesus they be not seuered . Saint Austen learnedly and truely teacheth the same . y When it is asked , what death God threatned to the first men , if they transgressed the Commandement giuen them , whether the death of the body , or of the soule , or of the whole man , or that which is called the second death ; we must answere , ALI . When therefore God said to the first man , what day soeuer yee eate thereof , yee shall die the death , that threatning contained what soeuer death there is euen vnto the last , which is called the second death , and after which there is none other . If any man stand more strictly on the time and kinde of death , when and which Adam should die by this Commination ; Saint Austen hath an other answere . z In that which was said yee shall die the death , because it was not said , deaths ; if we vnderstand that onely death whereby the soule is forsaken of her life , which to her is God ; ( for she was not forsaken , that she might forsake , but she did ( first ) forsake that she might ( after ) be forsaken ) though I say we vnderstand , that God denounceth this death , when he said , what day yee eate thereof , yee shall die the death ; as if God had said , what day yee forsake me by disobedience , I will forsake you by iustice ; Surely in that death were the rest denounced , which without Question were to follow . For euen in that a disobedient motion rose in the flesh of the Soule disobeying , for which they couered their priuie parts , one death was perceaued , wherein God forsooke the Soule . And when the Soule forsooke the body now corrupted with time , and wasted with age , an other death was found by experience , which God mentioned to Man , when punishing sinne he said , earth thou art , and to earth shalt thou returne : that by these two deaths that first death of the whole man might be accomplished , which the second death at last doth follow , except man be deliuered by the grace of God. By Saint Austens iudgement concording with the Scriptures , God threatned all kinds of death to the transgressor ; the death of the Soule the same houre to take place that he disobeyed ; the rest to follow in their order ; as next the death of the body , and at last eternall death of body and soule , if the grace of God by Iesus Christ did not release and free man from it . That the death of the Soule tooke present hold vpon the disobeyers , the Scripture giueth testimony sufficient , when it noteth their shame , feare , and flight of Gods presence , who before sinne was their delight , ioy and blisse . The death of the body was a long time differred in Adam , euen a nine hundred and thirtie yeeres , before it did separate his Soule from his Body , but it began presently to worke and shew his force in either of their bodies . b The sentence of mortalitie God called Death , saith Theodoret. For after Gods sentence Adam euerie day expected ( or feared ) Death . Beda saith the like . That which God said , c In what day soeuer thou shalt eate thereof , thou shalt die the Death , was as if he had said , Morti deputatus eris , thou shalt be deputed ( or adiudged ) to death , not that he should that very day die , but be mortall . Chrysostom imbraceth the same opinion . d In what d●…y soeuer yee shall eate of the tree , yee shall die the Death . But Adam liued still ; how then died he ? By the sentence of God and the nature of the thing it selfe . For he that maketh him selfe subiect to punishment , is vnder pun●…shment , sinonre , tamen sententia ; If not by deede and execution , yet by guiltinesse and sentence pronounced . So that if we will rightly conceiue Gods commination to Adam , we must so take the words of God , as threatning Adam and his posteritie with all kinds of death , to which they all should bee subiect as guiltie thereof and deseruing the same ; though hee would keepe to himselfe the dispencing and moderating thereof , not binding himsel●…e thereby but the offenders , as euery supreame Iudge doth on earth after sentence giuen , and before execution finished . Else , if wee ●…e God , who is trueth it selfe , to the rigour and tenor of those words without reseruing power to him to dispose of Adam and Adams of-spring at his pleasure ; and in the words , Thou shalt die the death , comprise the execution of all sorts of death , which can not be reuoked : then we conclude Adam and all his issue without remedie or mercie vnder all sorts of death , that is vnder spirituall , corporall , and eternal death ; which is not onely an vtter ouerthrow to all Christian ●…eligion , promising saluation in Iesus Christ , but a mecre madnesse against all mankind , deuoting them without exception or mitigation to eternall destruction of body and soule . Wee must therefore know that God truely and iustly threatned Adam , and in him all mankind to be guiltie of all so●…ts of death , and to bee thereto subiected as to their due , if they transgressed against him ; but this commination neither included execution of all sorts of death on all mankind , nor excluded pardon where pleased God ; onely thence may rightly bee gathered ; fi●…st , that all Ada●… of spring should bee condemned and subiected to the guilt of all , as deseruing all the one no lesse then the other . Secondly , that some of Adams issue should effectuall feele the sting of all , which God allotted to the reprobate . Thirdly , that euen the elect as well as the reprobate , should beare in themselues the monuments of this transgression by the corruption & dissolution of their nature , though the one should in this life bee reformed by the working of Gods spirit in them , and the other bee restored after this life by the Resurrection from the dead . All these wee finde performed by God in the trueth of his iudgements , and therefore we may be sure they were intended at the time of his threatning . And consequently this collection is very true , that God threating Adam with these words , Thou shalt die the death ; purposed , if Adam transgressed , that none of his posteritie should escape the death of their bodies , to which , God foorthwith punishing sinne , irreuocably subiected Adam and all his children , as Gods owne words declare , when he said to Adam , and in him to all men , e Dust thou art and to dust shalt thou returne . The iudges reuenge then for sinne , which we deserued and to which we were iustly condemned , was temporall & eternall death , of the body and soule , heere and in hell . But this was not executed on all , because some were freed by the fauour of God in Iesus Christ , though none excused from a corporall death ; which prooueth my position the truer , that God neuer released sinne to any , no not to his owne Sonne , without some kind of death . It f must not be forgotten , that here you renounce all satisfaction for sinne , in respect of merite as from Christes soule vtterly . ] If you meane I vtterly renounce all satisfaction for sinne as from the death of Christs soule , I easily graunt it ; and would gladly heare what you can say against it , because the soule of Christ , as I beleeue , could not die the death of spirits . But if you conceiue ; that Christes soule had neither part , sense , nor merit in the death of his body , by which satisfaction for sinne was fully made , it is the weamishnesse of your wit to mistake so much , and vnderstand so little . I attributed all sense of paine as well in death as other wise to the soule of Christ ; and the death of his body I communicated to his soule , by reason it is a separation of the soule from the body , not thereby to bee depriued of sense or grace , which Christes soule could not be , but therein to feele the paine and sting which the death of the body brought with it . I tolde you but the g leafe before out of Austen ; that h the paine which is called bodily , belongeth rather to the soule , and that the i paine of the flesh is only the offending ( or afflicting ) the soule by the flesh . Wherefore I made the soule of Christ to be the principall agent in all his meriting , and patient in all his suffering ; and though the soule of Christ could not pay the satisfaction for our sinnes by her death , because shee could not die ; yet that is no impediment , but the soule of Christ might haue , and had the chiefest paine , sense , and merit in the death of Christes bodie , by which the whole person made full satisfaction for the sinnes of the world . And this is so farre from renouncing all merit of satisfaction from the soule of Christ , as you conceiue , that it ascribeth the whole power and force thereof to the obedience and patience of Christes soule , and maketh the bodie the instrument ordeined of God to conuey paine vnto the soule ; and to lie dead when the soule is departed from it . As for Bernards words which I alledge , if you did or could tell how they crosse mine , I would take the paines to reconcile them ; now you say they sute not with mine : but awake out of your wonted maze , and you shall see that I giue the chiefe place and part in the meritorious sacrifice vnto the soule of Christ , which you dreame I doe not ; as also that you neither like nor allow of Bernards words . For he declaring the cause and maner , why and how Christes minde was afflicted in his passion , sayth , it was with a k double affection of most humane compassion , on the one side , for the vncomfortable griefe of the holy women ; on the other , for the desperation and dispersion of his disciples . These causes you reiect as fond and absurd , and now you would seeme to ioyne with Bernards words . But you must say of him , as you doe of Ambrose , and pray that l mens authorities may be omitted in this case ; for all the Fathers of Christes church are vtter strangers or enemies to your new doctrine . m That nothing may satisfie for sinne but death , is not sound ; the Scriptures doe shewe indeede that Christ should not satisfie without death : but they denie not , that there are other parts of Christs satisfaction , which differ from his death , as his bloodshedding , his shame , his reproches , his apprehension , his buffeting ; and besides that , pouertie , hunger , and wearines . These doubtlesse , yea all other sufferings of Christ what soeuer , small or great , are satisfactorie and meritorious . ] That all Christes actions and passions were meritorious with God , I haue no doubt ; but that all his sufferings as well naturall as voluntarie , did euery one , small or great , satisfie for sinne , This is a speech of yours , which except it be well qualified , hath in it an whole heape of absurdities and contrarieties . For if the least and the first thing that Christ suffered either naturally or voluntarily did satisfie for sinne , superfluous were all the rest to our redemption , when God was once satisfied . And so by his birth or circumcision you graunt a Supersedeas to all his life and death as needelesse to our redemption . Then the which what can be more repugnant to the word of God , and faith of Christ , and euen to your selfe , who by this meanes make your hell paines of no importance to our saluation ? By satisfaction you meane not full satisfaction ; but that which any way tendeth to satisfaction , or is requisite before satisfaction can be made . ] It is easie and often with you to abuse words , though you talke much of their proprietie . What is Satis in Latine , whence to satisfie commeth , but enough ? and what is enough for sinne , but after which more is not requisite ? If then Christ satisfied , that is , did or paide enough for sinne by the first of his sufferings , then all that followed , as I inferred , were more then enough , and consequently superfluous . That you will say is the proper and strict signification of the word satisfie , but you take it more largely . ] For the abuse of words I will not greatly striue , so you build thereon no impieties ; howbeit when I say that nothing might satisfie for sinne but death ; I take satisfaction properly for the last and full payment , after which no more was due for sinne ; and that apparantly by the Scriptures was the death of Christ , before which the rest was not sufficient , and after which no more was required by the righteous will and counsell of God. So that although the obedience and patience of Christ all his life long did tend to satisfaction , and made way for satisfaction , as his hunger , wearinesse , pouertie , and such like ; yet none of these did satisfie for sinne , or acquite vs from sinne by the verdict of the holy Scripture ; but Christ after all these must yeeld himselfe to suffer that kind of death , which the iustice of God should appoint and ordaine , before we could be freed from our sinnes . His blood you thinke did wash vs from all our sinnes . Because his blood was shed for vs euen vnto death , therefore his bloodshed expresseth the manner of his death , as likewise his apprehension , buffeting , reproches , and shame ; which the Scripture describeth in the order of his death , and therefore compriseth vnder the name of his death . For by Christes death , as I haue often said , the Scripture meaneth that kind of death in all respects and circumstances , which the Euangelists in their writings report . n Who will grant in proper speech , that those are his death ? ] The name of Christs death in the Scriptures containeth all those things , which were coincident and concurrent to that death , which Christ died for our sinnes according to the Scriptures . Neither shall we neede your figure Synecdoche , by a part of Christs sufferings to vnderstand all that he felt or suffered from his mothers wombe : that is a loose deuise of yours to make any thing of euery thing ; and so to confound the Scriptures , that no man shall knowe either what to beleeue , or what to beware . For where S. Iohn saith , the blood of Christ doth clense vs from all our sinnes ; by your Synecdoche you imagine that the o wine , which he dranke at his last Supper ; p the water , wherewith he washed his disciples feete ; q the teares which he shed for Lazarus death ; r the iourney , which he tooke to Galilee ; the s sleepe , which he fetched in the ship ; the t hunger , which he sustained in the wildernesse ; and what not , should doe the like ; since euery thing that befell our Sauiour , small or great , did satisfie for sinnes , as well as his death and passion . What els is this but to mayme and mangle the Scriptures , which name the blood of Christ to be the price of our redemption , and his death the meane of our reconciliation ; if euerie thing that Christ did or endured shall be of the same force and weight to satisfie for sinne , that his bloud and death were ? His bloud , you will say , is not his death . ] The shedding of his bloud vnto death , which the Scripture intendeth by his bloud , is a plaine description of his death : u This is my bloud , sayd he , which is shed for many for the remission of sinnes . And the rest which were appendants to his death , expresse the maner of his death , which the wisdome and iustice of God would haue to be full of violence , iniurie , reproch , contempt , shame and paine . All which as they note the maner of his death , so are they inclosed by the Scriptures in the name of his death ; and that I trust more properly being parts thereof , than the naturall infirmities of his bodie , as sleepe , hunger and wearinesse ; or the voluntarie euents of his life , as the rest of his actions and passions , long before the houre came that he should be deliuered into the hands of sinfull men . x Why may not the proper sufferings of Christs Soule be as well admitted into the worke of Christs satisfaction , although his SOVLE COVLD NOT PROPERLY DIE ? ] The sufferings of Christs Soule at the time of his death , which the Scriptures mention , we easily admit into the worke of his satisfaction for sinne ; but your satis-fiction of hell paines and of the death of Christs Soule we doe not admit ; because the holy Ghost so diligently describing the whole order and manner of Christs sufferings , when he went to his death , teacheth no such thing as you falsely collect from certaine words of his , and chiefly from his bloody sweate ; whereof not knowing precisely the cause , you surmise what best pleaseth your humor without all warrant of the word of God. Prooue therefore by the Scriptures , and not by your owne ghesses , that Christs Soule suffered these things from the immediate hand of God , which you suppose ; and we shall soone find a place for them , in the worke of Christs satisfaction for sinne . Till then giue me leaue to expound the Scriptures by themselues , and not by your vnioynted and vntidie Commentaries confounding Christs life and death , nature and will , affections and punishments , satisfaction and merits ; as if they were not different parts of our saluation , to take our nature vpon him , to worke all righteousnes in our names , to suffer a shamefull and painfull death for our sinnes , and to obtaine all spirituall and celestiall graces and comforts , here and in heauen for vs. The first sinne committed by Adam , and our continuall treading in his steps , rest yet vndiscussed ; wherein we should not neede many words , if you could , or at least would rightly conceaue what is said ; and not ignorantly or purposely mistake , and measure all things by your hastie humor . To prooue that Christ must satisfie for sinne by the proper sufferings of his Soule , and not with or by his body , you brought this reason in your Treatise . y Whereby Adam first did , and we euer since doe most properly commit sinne , by the same the second Adam Christ hath made satisfaction for our sinnes . But Adam first did , and we euer since doe most properly commit sinne in our Soules , our bodies being but the Instrument of the Soule , and following the Soules direction and will. Therefore Christ in his Soule most properly made satisfaction for vs : In my Conclusion to your obiections I first denyed your Maior or former proposition . For though the Soule of Adam , as also our Soules quickly might , and worthily did die for sinne and by sinne , wherein they were the principall agents ; yet the Soule of Christ by no warrant of holy Scripture did , or could die the death of Spirits , and so could make no satisction for sin by her death . Now by the Scriptures without death there was no satisfaction for sin : and therefore the soule of Christ must satisfie for sinne by the death of her body , & not by any death proper to her selfe . And so much the Scriptures auouch teaching vs , that we haue z redemption euen the remission of sinnes through his blood , & are a reconciled to God by the death of his Sonne : who b bare our sinnes in his body on the tree , that we might be deliuered from sinne , and healed with his stripes . And without satisfaction to God for sinne we haue neither remission of sinne , nor redemption from sinne , nor reconciliation with God. Vpon this ground I then did & still do reiect your maior , as guarded neither with text nor truth , but leaning only to your priuat liking , as the best helpe to commend it . From thence I came to your assumption or second proposition ; that Adam first , and we euer since most properly committed sin in our soules , our bodies being but the instruments of our soules , & following the Soules direction and will. The which because it had diuerse branches , one touching Adams transgression , an other touching ours ; and likewise two parts , the soule & body in either ; I reserued for diuers answers . In Adams sinne if you meant , as your words made shew , that his Soule and bodie were ioyned in transgressing Gods Commandement , the Soule as the agent , the body as the instrument ; That I said was MOST TRVE , but repugnant to your intention and maine Conclusion . For then as Adams Soule transgressed the Commandement with and by her bodie ; so in fatisfying for sinne Christs Soule must be punished by and with her bodie , which was the thing you so much laboured to ouerthrow . To this you now replie . c Nay , the Conclusion will follow , that the immortall part , the minde , was punished peculiarly , and not by and from the body onely : seeing in all euen outward sinnes the Soule sinneth both principally , and also in a proper and peculiar manner by it selfe , yea before the body sinneth . Albeit the body sinneth also secondarily and in a manner proper to it selfe , euen as the instrument as you say . ] The principall and peculiar action of the Soule , in sinnes that be common to the Body and Soule , maketh no proofe that the Soule must haue a distinct and seuerall punishment from the body ; or that it may not be punished from and by the body . The true and full punishment of all sinne in all the wicked is the casting of Body and Soule into hell fire , where one and the same punishment is common to both , euen as their sinnes were ; notwithstanding the proper and peculiar manner which the Soule hath in sinne by it selfe aboue the body . The punishments of this life are likewise common to both . For the Soule feeleth whatsoeuer greeueth the Body , neither can any thing offend the Soule , which doth not likewise disquiet the Body . How beit the effects and impressions of one and the same punishment are different in Soule and Body ; not onely because the Soule is the chiefe patient and sentient in all paine , as it was the chiefe agent , and disponent in all sinne ; but also for that the Soule seeth and greeueth farder vpon feeling the paine , then the body can doe . For the Sense of the Body can onely iudge how tolerable , or intolerable the paine is ; but the Soule reacheth vnto the cause , continuance , and consequence thereof , which often times afflict the Soule as much , or more then the paine it selfe . This difference dependeth on the nature of the Soule which because it is endued with reason , remembrance , and intelligence , perceiueth not onely things present and subiect to sense , as the Body doth , but things past and future together with their dependences ; and things spirituall , as well as corporall ; and the losse of ioy and blisse , no lesse then the anguish of perpetuall paine and miserie . So that in all punishments of sinne , which be common to the Soule and Body , the Soule is farre deeper engaged in the griefe thereof , then the Body can be . But this is no reason to proue that Christs Soule must die the death of Soules , or feele the paines of hell , because his Soule considered better of his paines then his body could doe . Two Rules of Gods Iustice in punishing the sinnes of men the Scriptures report . Which though they be kept in all others , yet may no man affirme them of Christ , farder then the Gospell giueth euident Testimonie to them . The one is the meanes , the other is the measure of punishment . As , d Wherewith a man sinneth , by the same also shall he be punished : and e How much she exalted her selfe and liued in pleasure , so much torment and sorrow giue yee to her . Neither of these ruies could rightly fasten on Christ , because he neuer sinned ; and therefore touching the meanes , by which he satisfied for our sinnes , the Scriptures and not your imaginations must be consulted . Now they testifie that he f dyed for our sinnes according to the Scriptures ; and that we were g Redeemed by his pretious bloud , which was h shed for Remission of sinnes . Here is the satisfaction for the sins of men which the Scripture deliuereth without any other death of the soule , or of the damned , which men must suffer , if they be not freed from it by the death and blood of Christ ; but Christ neither did nor could suffer . For the measure of paine , which Christ suffered in the death of his body described in the Scriptures , we must leaue it to God , who only knew what proportion of paine in the person of his Sonne was sufficient for the sinnes of the world , & not therein trust the deceitfull ballance of your presumption , who neither know what degree of pain Christ suffred on the crosse ; nor how much in the person of Christ would satisfie the iustice of God for our sinnes . Only this we are assured , that he i learned obedience by that which he suffered , & his patience was thereby proued , but neither of them ouerwhelmed , or endangered . And therefore that Christs paine on the Crosse was equall to hell paines , or the very same , which the damned do suffer ; these be your rash and violent intrusions vpon Gods iustice ; allotting to Christ out of your owne braine the same punishment ( as you call it ) in substance , that the wrath of God inflicteth on the wicked and damned for their sinnes ; but in all these collections you rest on the rules of your owne reason without any warrant of the word of God , which neuer sorteth our Sauior in his sufferings with the reprobate & damned ; and contrary to the Christian faith , which groundeth the waight of our redemption , and strength of our Reconciliation to God vpon the infinitie of the person that died for vs , and not of the paine that was suffered in our steeds . k Yea farder I meane , that some sinnes the Soule acteth in and by it selfe meerely : and therefore it suffereth likewise some punishments meerely in it selfe , which touch not the body at all , vnlesse it be by Sympathie onely , and that onely when they grow vehement . ] What you now meane vpon better aduise , maketh nothing to the Conclusion , which you would haue forced out of your former words . Your assumption was , that Adam first did , and we euer since doe commit sinne most properly in our Soules , our bodies being but the Instruments of our Soules . In which words you speake of no sinnes , but onely such as Adam did , and we still doe commit ioyntly with Soule and body , though most properly in the soule , the body being her Instrument or accessarie to follow her direction and will. And would you wrie and wrangle neuer so much , from sinnes common to Soule and Body , most proportionably followeth punishment likewise common to Soule and Body ; though in that common punishment the Soule perceiueth and feeleth greater and grieuouser hurt and smart , then the body can doe . If now you adde a farder meaning then you there expressed , your reason remaineth as weake as it was at first , and your new meaning must haue a new answere . For which I must pray the Reader to stay till we haue more fully examined Adams fact , where you first began , and wherein you would seeme to haue some great aduantage . Howbeit if you marke well either your own purpose , which you offer to prooue ; or your Assumption , which you bring for proofe thereof ; or my words depending thereon ; you will haue but a cold suite of all this hoate challenge . Your purpose was to prooue , that Christs sufferings for sinne must be proper to the Soule , and not with , from , or by the Body , which you reiect as common to vs with beasts . The reason , which you brought for it , was , that Adam first & we euer since ( so ) sinned , that is , MOST PROPERLY in our Soules , our Bodies being but the Instruments of our Soules to follow the Soules direction and will. Now because your wonted phrase ( MOST PROPERLY ) is so loosely set in your assumption , that a Man can not tell whether you meane most properly in the Soule , together with the Body being the Instrument of the Soule , as your words lye ; or else most properly in the Soule , without and besides the Body , which is it that you intend , & must conclude before you can thence inferre the proper sufferings of Christs soule , without and besides his body : I asked you which of these twaine you ment . If the former , then Adam first , and we euer since committed sinne ioyntly with Soule and Body , the Soule being the Principall , and the Body her Instrument and accessarie . This I said was most true , but repugnant to your purpose , as I before haue shewed . But if you ment OTHERVVISE , that Adam transgressed the Commandement of God MOST PROPERLY in his Soule , without his Body concurring to the same transgression , which is more pertinent to your purpose ; then you contradicted , the fact of Adam and Gods precept , both which doe plainly witnesse , that Adam disobeyed as well by Body as by Soule . If you will needs examine my words vpon this your intention and assumption , I am well content . That Adam sinned in soule and bodie , I say is most true . There is my full resolution : Against this I neuer goe . But if you meant l OTHERVVISE , that Adam brake the commandement of God , not by his body properly , but by his soule ( only ) as your words most properly might intend , then your assumption was a manifest contradiction to the fact of Adam , and to the precept of God. That the bodie alone without the soule doth or can commit actuall sinne , which hath neither life , sense , motion , nor action without the soule , is a position so absurd and false , that I thought it not woorth the mentioning . I asked you then whether you meant that Adam brake the commandement , not by his bodie properly , as by an instrument to his soule , which is m proper to the bodie , as your selfe confesse ; but by his soule without his bodie , that is , by his soule onely . For what is by the soule , and not by the bodie ; but by the soule onely ? I asking you that question of your meaning , you as eclipsed of your wits , suppose that I say , Adam sinned onlie by his bodie and not by his soule ; as if Adam when he sinned , were a body without a soule ; or his bodie did any thing without the direction and operation of his soule . This is therefore a verie foolish dotage of yours , to dreame that I defend Adam sinned by his bodie without his soule , when I prooue and inferre by Adams fact and Gods precept , that Adam transgressed not by his soule ( only ) but by his bodie ( also : ) euen as in murder , theft , and adulterie , these facts men commit by their bodies ( as instruments ) and not by their soules ( alone or without their bodies . ) For can men commit these facts without their bodies , or are their bodies requisite as well as their soules before they can commit these facts ? Adam was n as well forbidden ●…o desire or like that fruit , as to eat it ; which you denie . ] To proue that Adam sinned not onely by his soule , but also by his bodie ; I brought the words of Gods precept , Thou shalt not eat thereof . Which commandement since Adam wholly transgressed , the words had more in them than the prohibition of desiring or liking ; and Adams sinne reached farder than to liking or lust , euen to the complete fact , whereby the commandement of God was thorowly in euerie part of man broken , which could not be done without the ioynt actions of Adams bodie . Wherefore take backe the heresie of the Pharisees to your ●…elfe , and bestow it among your friends that haue lent you their labours in this Defence . I am not to seeke , that Gods law is transgressed as well with heart and tongue , as with hand and deed . Howbeit , I distinguish facts from words and thoughts , and auouch that FACTS can not be performed without the bodie . And yet are there speciall reasons which you see not , why the wisdome of God would not giue this commandement without euident mention of an outward fact . For the breaking of this precept was the transgression , that should subiect Adam and all his posteritie , to the dominion of sinne and death , in euerie part of bodie and soule . Wherefore God would not haue the first sinne to be secret within the soule alone ; that all Adams of-spring should openly behold and confesse the wickednesse , vnworthinesse , and vnthankfulnesse of their first parents , that so lightly regarded and presently transgressed the charge and precept , that God gaue vnto them . Secondly , since Adams cariage in this case should be the retaining or loosing of all Gods graces and blessings for him and his children , bestowed on man in his first creation ; the transgression must reach to all the senses and faculties of bodie and soule , that should infect and corrupt all the parts and powers of bodie and soule . Thirdly , the first sinne was to extend as well to bodie as to soule , lest the soule sinning should be adiudged to euerlasting death , and the bodie not sinning reserued for eternall life ; and so man be diuided contrarie to his creation , the one part in hell , and the other in heauen , which was vtterly impossible . And if Adam after liking had yet remembred Gods precept and threat , and so refrained the eating of the forbidden fruit , it would trouble your wits to make a true answer , whether Adam had obeyed or transgressed the commandement . But it sufficeth for my purpose , that Adam sinned ioyntly with both parts , as well with bodie as with soule ; and so Christ , ( if your proportion were any thing needfull , which I wholly reiect , as needlesse in the Sonne of God ) by this reason of yours needed no proper sufferings of the soule without and besides the bodie . o Paul vnderstoode ( Rom. 7. vers . 7. ) when hee became a Christian , that the desiring of euill is sinne before the outward act bee consummate . ] You alleage Saint Paul , as you doe the rest , for matters that he neuer meant . Paul speaketh not p there of the actuall desire of euill , when the will hath thereto consented , such as was in Adam , when hee resolued to eate the forbidden fruite ; but of the naturall inclination and first motions to sinne , which are in vs after Adams disobedience , but were not in him before his fall . For that precept , thou shalt not lust , conuinceth and condemneth our nature to be corrupt and sinfull , to which originall concupiscence ( the roote and spring of all sinne in vs ) cleaueth so fast , that euen in our cradles this corruption excludeth vs from the kingdome of God , if we be not regenerate in Christ by water and the holy Ghost . In Adam besore sinne there was no such thing , his nature was vpright and sincere , as it was first created , and voide of all concupiscence intended by this precept , as the q best learned of our time teach , till by his transgression sinne entred and infected both body and soule . Neither doe you conceiue right of Paul , as he was a Pharisee , when you suppose he tooke the outward fact of sinne onely to bee sinne . Neuer read he , thinke you , when he was a Pharisee , the words of Esay ; r Aram hath taken wicked counsell against thee , but it shall not stand ? Nor of Salomon ; The s thoughts of the wicked are an abomination to the Lord , and the t euill thought of a foole is sinne ? Could hee not tell , what to iudge of Hamans u thoughts against the Iewes , or of Achitophels x purpose against Dauid , or of Balams y counsell against the Israelites ? The very heathen Philosophers placed vertues and vices in the minds of men , and the prophane Poets would haue mens enterprises measured by the intent , & not by the euent . The Pharisees were neuer so blinde , as to thinke all counsels , thoughts , desires , and lusts to bee lawfull , against the manifest and expresse words of the law and Prophets ; but they blindly mistooke the law of God , as forbidding externall facts onely which are hurtfull to others , vpon paine of malediction and damnation . They rather stood vpon the Popish opinion of veniall and mortall sinnes , and did not thinke that veniall sinnes did exclude them from the righteousnesse of the Law , nor from the kingdome of heauen . Of that opinion was Paul when he was a Pharisee , but vpon his conuersion and better instruction by the spirit of Christ hee vnderstoode , that not onely euill desires and thoughts were forbidden by the seueral precepts of Gods law as deadly sinnes , which the Pharisees would not admit , to vphold their owne righteousnesse ; but that euen the secret tentation to sinne , and the inward propension and corruption of our hearts are interdicted and condemned by this precept , thou shalt not lust , as sinne sufficient to exclude vs from the kingdome of God. z Your doctrine is very strange , where you teach , that the soule properly committeth no sin , but by & with the body ; that is , the soule in it selfe & by it selfe alone sinneth not . You say , all prouocations and pleasures of sin the soule taketh from her body , all acts of sin she committeth by her body ; which speeches are exceeding vntrue and hurtfull . ] To him that either fully can not , or rightly will not vnderstand what is said , all things seeme strange ; otherwise set aside your olde ordinarie phrases of proper and meere , without which you can say nothing ; and the matter which you so much maruaileat , is very plaine , as well by the rules of Scripture , as proofes of nature . Is it so strange a doctrine with you , that the whole man , and not this or that part of man , is by the word of God charged with the committing of euery sinne , and guiltie thereof in such sort , that the whole person is defiled therewith , and shal be condemned therefore ? a Depart from me Lord , saith Peter to Christ , for I am a sinfull man. b Blessed is the man , saith Dauid , to whom the Lord imputeth no sinne . c O God be mercifull vnto me a sinner , saith the Publicane . d Tribulation and anguish vpon the soule of euery man , that worketh euill , saith the Apostle . By which , as by infinite other places of Scripture wee are taught , that the whole person , which is man himselfe , is the sinner , by which part so euer he sinneth . e Euery one that committeth sinne , is the seruant of sinne ; saith our Sauiour . Can the soule be in bondage for sinne , and the body bee free ? f Cursed is the man , saith Moses , that keepeth not all the words of the law to doe them . Can the soule bee accursed for sinning , and the body be blessed as not sinning ? The g wages of sinne is death , saith the Apostle . Shall death preuaile against the Soule for sin , and the Body escape death as voyd of sinne ? Surely no. Sinne defileth the whole Man , by what part soeuer it is committed ; yea the very thoughts of the hart coinquinate the whole man. When the Pharisees held opinion , that meate eaten with vnwashen hands defiled the Body , our Sauiour reprooueth that error in them ; and teacheth his Disciples , that h nothing without a man can defile him , when it entreth into him : but the things which come foorth of him , are they that defile the Man. For from within out of the hart of Man come foorth euill thoughts , couetousnesse , wantonnesse , a wicked eye , pride , foolishness . All these euils come from within , and defile a Man. Where we see that enuie , ( which Christ noteth by a wicked eye ) and pride , and such like inward sinnes , yea and euill thoughts defile the Man , that is as well the Body , which the Pharisees tooke to be defiled with vncleane hands , as the Soule . The Apostle stretcheth the infection of sinne farder , euen to the meates them selues , that are eaten of the wicked . i All things ( saith he , speaking of meates , which the Iewes counted vncleane ) are cleane to the cleane ; but to the vncleane and vnbeleeuers nothing is cleane ; but euen their minde and conscience is vncleane . So that the vncleannesse of the inward Man , defileth the outward Man , and all things , which the outward Man vseth . This is so true , that not onely the guiltinesse , and filthinesse of sinne is in this life communicated from the Soule to the Body ; but both shal be therefore condemned in the righteous iudgement of God to euerlasting fire . k We must all appeare before the tribunal of Christ euery man to receiue the things done by his Body . Where all sorts of sinnes in thought , word , or deede , are by the Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as others read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things done by the body , or the things proper to the Body . And though we expound it , as some doe , for the things done in the Body ; yet all three expositions conuince that the Soule can not sinne without the Body , but by or in the Bodie ; and that the condemnation for sinne reacheth as well to the Body , as to the Soule . Else the resurrection of the Body were superfluous in the wicked , if Gods Iustice did not determine for sin to punish the Body together with the Soule . Where Tertullians Rule taketh place to prooue them both guiltie of sinne , that shall be both punished for sinne . l They can not be seuered in the reward which were ioyned in the worke . Let not the flesh be partaker in the sentence , ( that is of iudgement ) if it were not partaker in the cause , that is in sinne . Of his opinion in this point were all the learned Fathers of Christs Church . Athenagoras an ancient and Christian Philosopher and writer , in his Treatise of the resurrection of the dead , ve●…ie learnedly persueth this argument , and by manie reasons proueth , that the whole man sinneth , and not this or that part ; and therefore the whole , as well bodie as soule , must be iudged for euerie sinne . m If t●… whole nature of man ( sayth he ) be vniuersally composed of an immortall soule , and a bod●… made and at tempered thereto ; and God hath not giuen either birth , breath , or this whole life to the soule by her selfe , or to the bodie apart , but to men consisting of these ( two : ) it is altogether necessarie , ( since one liuing creature consisteth of both , and feeleth all the affections of the soule , and doth and performeth whatsoeuer belongeth to the bodie , and all things needing the iudgement of sense or reason ) the whole course of these things should be referred to one end ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that all should wholly concurre to one harmonie and sympathie , ( that is , to one ioynt action and passion ) of the ( whole ) man. And if there be one ioynt action and passion of the whole liuing creature , as well in those things that proceed from the soule , as in those that are performed by the body ; then must there be one close and reward for all these things . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I affirme both together to be a man composed of bodie and soule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the man so composed to be brought to iudgement for all his actions , and for them to receiue either honour or punishment . o It is therefore apparent to euerie man , that according to the Apostle , this corruptible , though it be dispersed , must put on incorruption , that euerie one may iustly receiue the things that he hath done by his bodie , whether they were good or bad . Gregorie Nys●…ene teacheth the verie same in effect . p What define we a man to be ? both ( a bodie and a soule ) ioyned together , or either of them seuered ? It is manifest , that the coniunction of both maketh a man. Let vs also consider this , whether those things which men do and commit ; for example , adulterie , murder , theft , and whatsoeuer is consequent to these ; or on the other side , sobrietie , continencie and euerie action that is opposite to vice , may be sayd to be the effects of both , or be referred to the soule alone . But in this the trueth is manifest . For in euerie action both coupled ech with other , doe ioyntly vndertake and performe the things which are done . r If then in good deeds the bodie laboureth and suffereth together with the soule , and in sinnes it is not absent ; what moueth thee to bring the soule without her bodie into iudgement ? Thine assertion is neither iust nor well aduised . For if the soule alone and by her selfe haue sinned , God will then punish her al●…ne ; but if she haue a manifest helper , the iust Iudge will not let that escape . Epiphanius refu●…ing those that thought we should rise with another bodie than here we liue in , sayth . How shall the soule remaine alone , the bodie not present , that sinned together with it ? Such a soule may contradict the iudgement of God , and say : I ( alone ) sinned not , but the bodie ( with me . ) For since I departed from the bodie , I committed neither fornication , nor adultrie , nor theft , nor murder , nor idolatrie , neither did I any euill ; and her defence shall be found reasonable . Vpon this reasonable defence of hers what shall we say ? Shall the iudgement of God cease ? or will God punish men vniustly ? God forbid . Therefore as God made the man one compound of bodie and soule , the iust Iudge will raise the bodie againe , and giue it his owne soule , and so shall the iudgement of God be iust , both parts communicating either in punishment for sinne , or in reward for vertue . Ambrose giueth the same reason for the resurrection of the bodie . t Et haec est series & causa iustitiae , vt quoniam corporis animique communis est actus , quae animus cogitauit , corpus efficit ; vtrumque in iudicium veniat , vtrumque aut poenae dedatur , aut gloriae reseruetur . This is the course and ground of iustice , that because the act ( of sinne ) is common to bodie and soule , the bodie performing what the minde deuised , both should come into iudgement , and both be awarded to punishment , or reserued to glorie . For it seemeth almost absurd , where the law of the flesh impugneth the law of the mind , and the minde often doth that which she hateth whiles the sinne ( or corruption ) of the flesh dwelling in man worketh , that the soule should be subiected to the iniurie as guiltie of anothers fault , and the flesh should enioy rest , which is the author of the miserie ; and the soule alone should be punished , which alone did not sinne ; or alone be glorified , which alone did not striue for glorie . Theodoret treadeth the same steps , though with a larger processe : u To suspect that soules alone shall be released , or punished , and the bodie cast away to corruption , as a brute thing and altogether vnprofitable , what reason can it haue , that the ●…le depriued of the bodie should be adiudged to torment ? For being condemned shee may worthily say to the Iudge : I did not alone transgresse thy lawes , Lord , but together with the bod●…e 〈◊〉 ! fall on the rocks of wickednesse ; or rather if I must speake the trueth , the bodie drew me into the pit of sinne . Snared with his eyes did I curiously view the beautie belonging to others and affected both lands and riches , they compelling me to behold such things . The affections of the bodie brought me to seruitude , and tooke away the libertie which thou gauest me . I was forced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as bred with him and his fellow-seruant , to minister vnto him , and prouide for his wants . Often times grieued therewith , haue I yeelded to the necessities of the flesh , yea not knowing what els to do , and verie much sorowing , haue I beene driuen to wait on the desires of the bodie . And often haue I resisted , and stifly repelled his snares ; but his continuall conflicts manie times ouercame me . When I repressed him , I afflicted my selfe , for I receiued backe the griefe : when I cherished him , I was impugned by him , enduring his wanton assaults . Therefore assigne not me alone to punishment , ó Lord , but either free me together with the bodie from these straits , or cast that together with me into torment . Howbeit the Iudge needeth no such supplication ; but as he gouerneth wisely , so he iudgeth iustly , restoring the bodie ; to their soules , and so giuing to euerie one according to their deserts . Damascene alledgeth the coniunction of the soule with the bodie , and the cooperation of both in all vertues and vices , as causes sufficient why the bodie must be iudged and rewarded together with the soule . x If the soule alone sustained the trials of vertue , alone shall she be crowned : and if she alone were intangled with pleasures , iustly she alone must be punished . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but because she had no seuerall being ( from the bodie ) neither passed thorowe vertue or vice without the bodie , iustly shall both together receiue rew●… ( of good or bad . ) For the better conceiuing the trueth of these speeches , we must know what these Fathers meane by the bodie ; and what powers and faculties of man they comprise in that name , and why : so shall wee the sooner discerne what cooperation in sinne mans bodie hath with his soule . The bodie , as it is the instrument or seruant of the soule , to do good or euill , is no dead nor senselesse lumpe of flesh ; but hath annexed vnto it , besides life , both sense and motion , and those as well inward as outward . For externall and internall sense and motion are not only performed by vitall and animall spirits , which are plainly corporall ; ( though their vigor and force be from the soule , which bringeth life and sense ; ) but so affixed to the bodie , that they die with the bodie , and are not found in the soule , so long as she is separated from the bodie . Those faculties these Fathers ascribe the rather to the flesh , because in some sort they be in beasts , who in their kinde haue sense and motion , both outward and inward ; and sensitiue desires and affections depending thereon : which all must needs be corporall , for that brute beasts ledde only by sense to desire and delight in things present before them , haue no spirituall nor immortall part from which they should proceed . The same powers of sense , and sensitiue appetites , and affections in mans bodie , these learned Fathers account and call corporall , not that they discerne or moue without the soule , but that the sensitiue and inferiour powers of the soule are mixed with corporal spirits in man , and by them apprehend and desire externall & sensible things , by which corruption of senses and affections the soule is drawen to diuers delights and desires , that are continuall occasions and inducements to sinnes . Therefore Theodoret nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desires , affections , assaults and conflicts of the bodie seeking by pleasures and sundrie lusts to conquer the soule . Neither want they the warrant of holy Scripture in so speaking . y Let not sinne reigne in your mortall bodies , sayth Paul , to obey it in the lusts thereof ; neither giue your members to be weapons of vnrighteousnesse vnto sinne . So that the members of our mortall bodie are called by the Apostle the weapons of vnrighteousnesse , by which sinne fighteth against the soule . z Whence are warres and strifes in you , sayth Iames ? not hence , euen from the pleasures which fight in your members ? a Abstaine , sayth Peter , from carnall desires , which fight against the soule . b I delight in the law of God , sayth Paul , according to the inward man : but I see another law in my members fighting against the law of my minde , and leading me captiue to the law of sinne , which is in my members . O wretched man that I am , who shall deliuer me from the bodie of this death ? Where the inward man ( which is the mind lightned and the will directed by grace ) is diuided against the outward man , which must n●…eds be the inferior powers of the soules ioyned with the parts and spi it s of the bodie , wher●… and whereby sinne still dwelling in our earthly aud irregenerate members , iusteth aga●…nst the spirit , and striueth against the minde ; which Peter calleth fighting against the soule . To strengthen this doctrine , which you thinke so strange , it shall not be amisse to consider somewhat further , what communion the soule hath with the bodie ; that thereby we may perceiue , what vse the soule hath of her bodie in well or euill doing . The habitation of the soule in the bodie , and her coniunction with the bodie making one man of two contrarie parts ; mortall , and immortall ; visible , and inuisible ; reasonable , and vnreasonable ; is so wonderfull a worke of God , that the manner thereof wholly pas●…eth our vnderstanding : onely by consequents , and effects wee gather , what she vseth in the bodie , what she perceiueth by the bodie , and what she imparteth to the bodie . Howbeit her habitation in the bodie , and vnion with the bodie , composing one person of both , called man , is sufficient by the Scriptures , if we knew no more of the communion that is betwixt them , to make both parts guiltie of all sinne committed and liable to the punishment thereof both in this world , and in the next . And so much the Scriptures teach vs , when they require confession of our sinnes , or promise remission of our sinnes or threaten vengeance for our vnrighteousnesse ; wherein the bodie is not seuered nor excepted from the soule , but both are con●…oyned in one person , to whom and euery part of whom , either mercie is afforded vnto saluation , or iustice awarded vnto damnation . And yet because the communion which is betwixt the soule and bodie , will giue vs some light , how the soule vseth the helpe of her bodie in accomplishing her actions ; I may not omit to speake thereof , though happily it will be somewhat obscure to the simple , and more remote from their vnderstanding , then in this case I could wish . As man was ordained of God to haue in him the seuerall operations , of life , of sense of reason , so was the soule created with three diuerse faculties answerable to those three functions ; to wit , with a vitall or vegetatiue for the first , with a sensitiue and motiue for the second , with a reasonable or intellectiue for the third . The vitall facultie prouided for the quickning , nourishing , increasing and preseruing of the bodie in moderate strength to the discharge of our dueties to God and our neighbour , is so fastned to the bodie that without the bodie it hath neither vse , nor action . The second facultie called sensitiue was giuen of purpose to the soule , not onely to perceiue by sense the natures , helpes , and vses of all externall and sensible things , and by voluntarie motion to pursue that , which was profitable for vs ; but chiefly , that by seeing the workes & hearing the words of God we should come to the knowledge of his will , and open our lippes to praise his name , and to direct and comfort others ; as also stretch out our hands to aide and relieue our selues and our brethren , and with all the partes of our bodie to performe all outward actions and dueties of pietie and charitie . To which ends because sense and motion both externall and internall were requisite as well as reason , the wisedome of God hath placed in the body , and specially in the head and heart ( the seates of vnderstanding and will ) certaine thinne , quicke , and aeriall vapours , or spirits , which rise from the blood , and are brought by the braine to a marueilous force and agilitie , that they should carie to the minde of man with incredible celeritie the resemblances of all things subiected to sense , and with like vehemencie stirre and excite the heart and will of man , with consent to imbrace , and with all the powers and partes of soule and bodie to follow after that , which prouoketh and delighteth the sensitiue spirits . So that these corporall and actiue spirits are the meanes , whereby particular things and circumstances , together with their profites and pleasures , are in a moment presented to the mind : and the heart and will likewise mooued and inflamed to accept and allow that , which contenteth and pleaseth the senses . For according as the things obiected to sense , or remembred after sense , seeme good or euill to the powers of the soule vnited with these spirits , so is desire or anger kindled by pleasure on the one side , and dislike or griefe on the other , which presently and violently preuaile with the soule , where grace wanteth , and lust and striue euen in the Saints against the spirit of God. This is that part of the soule , which in the faithfull is not regenerate , whiles here they liue ; lusting still after the things of this world , euen the delights of the flesh , the desires of the eye , and the pride of life ; and by these baits and snares fighting against the Soule . The third power of the Soule is intellectiue , that is the mind endued with vnderstanding and will ; which in the naturall man is ignorant of God and auerse from God by corruption of sinne , and so caried through the loue of it selfe either to carnall pleasures at the prouocation of the senses , or to vaine desires vnder color of humane reason and glorie . This part in the faithfull is lightned and perswaded by the Spirit of God to see and acknowledge the good and acceptable will of God , and strengthned with a measure of grace to resist the dominion of sinne dwelling in our mortall bodie , that is in the sensitiue powers and affections of the soule mixed with the members and spirits of the body ; though in this life the mind euen of the regenerate hath not that perfection of knowledge and loue , which the law of God requireth ; and therefore shrinketh often from the leading of Gods spirit by ignorance and infirmitie , but neuer by rebellion and obstinacie . This much being said touching the powers of the Soule , which may more largely be perused in that learned c worke of Zanchius alleaged by this Discourser ; It is most euident by the very grounds of humane and Diuine learning and experience , that the principall part of the Soule , which is the mind enabled with reason and will , hath in all sorts of sinnes a manifest communion with the Body ; either by information of the senses , or by tentation from the affections , or by impression on the spirits and parts of the body , or by the ready subiection of the whole body to the will ; besides originall corruption , which the Soule draweth from the Body , sufficient of it selfe to make the Body guiltie of all euill committed by the Soule , and actuall execution , whereby the Soule needeth and vseth the Body to effect and accomplish , whatsoeuer she intendeth . And first of information for the senses . The knowledge of good and euill , which the Soule of man hath in this life , is not infused by creation , as it was in Angels , to whom that kind of knowledge is peculiar , but collected from the sense , and taught by time , as we see by experience in all mankind without exception . I still reserue the reuelation and inspiration of Gods Spirit ; when , where , and to whom pleaseth him . A plaine proofe of the former point we dayly behold in children , who vtterly know nothing , no d not their right hand from their l●…ft , as God himselfe testifieth , till by sense and vse they learne to distinguish , and at length to conceaue the things set before them . The Rule of naturall Philosophie expressing , that the vnderstanding hath nothing , which came not from the sense , you would faine tumble out of your way , but it is very true and consonant to the Scriptures , if it be taken as it was ment , and the reuelation of Christs Spirit thence excepted , of which in deed the Philosophers knew nothing . For that was not spoken of conclusions in reason , as if they must be first in sense , before they could be inferred by consequent ; nor of the diuiding and compounding things in mans imagination , that came from the sense , as dreames and fictions ; but of the principles or premisses in reason , which must be plaine to the sense ; and of the naturall and true proprieties and differences of all particular things , which the sense must first apprehend , before the mind can rightly discerne them . So that the mind conceaueth truely no singular things , which were not first apparent to the sense , since man hath no naturall meanes giuen him of God to get the true knowledge of any thing , that is not reuealed or inspired from aboue , but onely his senses . To this the Scriptures beareth witnesse , where the meanes to informe mans Hart of good and badde , in which sinne consisteth , are set downe to be the eyes , and the eares , still sauing to God , what he reuealeth by the power of his spirit . Ignorance and neglect of Gods will , whence all sinne commeth , are described in the Scriptures by the dulnesse of the eare , and blindnesse of the eye . God hath giuen them ( saith Paul ) the spirit of slumber ; euen eyes that they should not see , and eares that they should not heare vnto this day . Our Sauiour confirmeth the same out of the Prophet Esaie . f The Hart of this people is wexed fatte , they heare dully with their eares , and winke with their eyes ; least they should see with their eyes , and heare with their eares , and ( so ) vnderstand with their harts . But blessed ( saith he to his Disciples ) are your eyes , for they see ; and your eares for they heare . In so much that the Apostle doubteth not to assure vs , g faith commeth by hearing , when the hart beleeueth vnto righteousnesse , and without hearing there is no beleeuing ; How shall they beleeue in him , of whom they haue not heard ? And God requiring his people to be wise and learne , saith , k Heare ye deafe , and yee blind behold , that yee may see . As God then vseth no outward meanes besides his works and his words to teach vs his will ; so hath he giuen vs no naturall course to learne , but by the eyes and the eares ; by which we must come to the knowledge of all heauenly , and much more of all earthly things . The loosing and decaying of mans knowledge in this life , after he hath gotten it , will proue the same , no lesse then the lacking thereof , before he doth by sense attaine it . For when the sensitiue spirits in the braine be either grosse and heauie , as in fooles ; or extreame hoate and whirling as in madde men ; or obstructed and choked as in Lethargies and Apoplexies ; men want the vse of reason , because the obiects , whereon the minde worketh , are by these meanes hindered and hid from the vnderstanding . This is the true resolution both of Philosophers and Diuines . i Ad facultatem intelligentem exercendam non eget ( mens ) organo tanquam medio , per quod intelligat : quanquam eget obiecto , in quod intueatur , & ex quo intellectionem concipiat . Hoc autem obiectum , sunt phantasmata , seu rerum a sensibus perceptarum simulachra ad phantasiam perlata . To exercise the facultie of vnderstanding the mind of man , saith Zanchius , needeth no instrument , as a meane by which she may vnderstand , but she needeth an obiect , whereon to looke , and whence to conceaue the act of vnderstanding . This obiect are the sensitiue apprehensions , or the resemblances of things receaued from the senses and caried to the phantasme or imagination of man. And to this obiection that vpon the hurt or wearinesse of the braine we find by experience , our mind can not vnderstand and worke in those things as it did before ; he answereth . k Ideo non potest lesis aut defatigatis turbatisque organis mens nostra intelligendis contemplandisque rebus operam dare , quia phantasmata ipsa , quae sunt in organo corporali , & quae sunt ceu obiectum intellectus , turbato ipsorum organo , videri & percipi non possunt . Therefore our mind can not contemplate and conceaue , when the instruments are hurt , wearied , or troubled , because the resemblances of things , which are in a corporall instrument , and are as an obiect to the vnderstanding , can not be seene and perceaued . For the l resemblances of things in mans Imagination are to his vnderstanding and mind , as colours are to his sight . Now the eye seeth nothing but the colour of euery thing , though therewithall it distinguish number , quantitie , motion and figure , and so taketh the knowledge of euery sensible thing . In like manner without the similitudes and shapes of things caried from the sense to the phantasiue imagination or apprehension , and there remaining , the mind vnderstandeth nothing of those things , that are without it ; and no knowledge is naturally within it , but what God hath reuealed to it . His conclusion is . m Haec partis sensiti●… facult as propinqua est intellecti●… , & huic suppeditat materiam cogitandi , intelligendi , & denique omnia sua officia faciendi . This facultie of the sensitiue part , is placed neere vnto the intellectiue , and ministreth thereunto matter of Cogitation , vnderstanding , and performing all her dueties . In inward tentation to euill , Saint Iames rule doeth generally take place . n Euery man is tempted being drawne away , and entised by his owne concupiscence . And lust conceiuing bringeth foorth sinne . So that lust naturally dwelling in vs , and conceiuing and bringing foorth sinne , is the very mother and nurse of all sinne in vs. Austen maketh two chiefe rootes of sinne in man , desire , and feare . o Omnia peccata du●… res faciunt in homine , cupidit as & timor . Cogitate , discutite , interrogate cord●… vestra , perscrutamini conscientias , videte vtrum possunt esse peccatanisi cupiendo aut timendo . Two things cause ALL SINNES in men , desire and feare . Bethinke your selues , discusse , examine your hearts , search your consciences , and see whether there can possible bee any sinnes , but by desiring or fearing . Where least Austen making two fountaines of all sinnes , desire , and feare ; should iarre with Saint Iames , that setteth downe lust for the first spring of euery tentation to sinne : we must either take tentation , of which Saint Iames speaketh , for a delightfull prouocation to sinne , resting within vs ; and terrour , which Austen addeth , for a violent and externall induction thereto proceeding from others : or else wee must deriue , desire and feare from the loue of our selues , which originally dwelleth in vs , and lusteth after euery thing that liketh vs : or lastly wee may ioyne the one as a consequent to the other ; since the naturall desire wee haue of our owne ease and welfare , breedeth in vs that dislike and feare of euill , which so much vrgeth and forceth vs. If then desire and feare , be the motiues and inducements to ALL SINNES , that men commit ; as most resolutely Saint Austen auoucheth ; and these two desire and feare , on which depend the rest of our affections , be passions of the sensitiue part of the Soule permixed in this life with corporall spirits : certainely all sinnes in men haue their prouocations and incitations from and by bodily senses , spirits , or motions . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By bodily spirits ( saith Clemens Alexandrinus ) man hath sense , desire , reioyceth , and kindleth to anger ; yea and by the same ( spirits ) doe the thoughts and resolutions of the minde proceede to action . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Where is it iust , sayth Athenagoras , that DESIRES , pleasures , FEARES and sorrowes should haue their motion ( or rising ) from the body , and the sinnes occasioned by them , and the punishments for the same sinnes should lie on the Soule alone ? Damascene defining the passions or affections of the Soule , saith . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A passion ( or affection of the Soule ) is a sensible motion of the desiring or appetitiue facultie , vpon the imagination of good or euill . In which description are three plaine proofes , that the passions of the soule ( which by the confession of Damascene , and all other Diuines are s DESIRE , FEARE , ioy and sorrow ) doe not mooue in this life without the body . First in that they are sensible motions , they must be perceiued in the body ; next in that they rise from the sensitiue appetite , they are conioyned with the body ; thirdly in that they come vpon the phantasiue imagination of good or euill , they are kindled from the senses of the body . What sensible motions these affections of the soule doe raise in the outward and inward parts of man , we shall anon perceiue , when we come to the impressions , that the soule maketh on the body : in the meane time it is not amisse to know , how Satan , who hath that name from his desire and power of tempting , worketh and preuaileth in his temptations vpon men . It is euident by the Scriptures , that God alone searcheth , and changeth the heart of man , because he alone is the maker of it ; and therefore Satan , though he be a spirit , yet can hee not by himselfe either discerne the thoughts , or alter the will of man ; but in the one he obserueth the secret impressions of the soule on the bodie ; and in the other he stirreth and vseth the spirits and affections of the bodie against the soule . So that when he will put any euill thoughts into the hearts of men , as he did into t Iudas and u Ananias , and dayly doth into the children of disobedience , and often time , into the godlie themselues , when he is so permitted ; he can not of himselfe turne and winde the heart as pleaseth him , that is proper to God alone ; but he abuseth our eares and eyes , or els he stirreth the humors and spirits of the bodie , and by tempering and mixing the resemblances of things receiued from the sense , and reserued in mans imagination , he obiecteth to the mind what he listeth , and incensing the affections , that are likewise bodilie , he trieth whether he can draw the heart to consent . Which he discerneth not by any inward power of his owne , but by the different motions of the heart , where the will of man is seated , and according as he findeth his temptations to be either refused , or admitted in the heart of man , so he either desisteth from his lost labour , or persueth the suggestion once allowed , till the sinne be performed . S. Austen discussing how diuels could diuine at mens thoughts , and induce mens hearts , sayth : x Suadent miris & inuisibilibus modis , corpora hominum non sentientium penetrando , seseque cogitationibus eorum per quaedam imaginaria visa miscendo , siue vigilantium , siue dormientium : The diuels persuade by maruellous & inuisible means , entring the bodies of men when they feele it not , and by certaine resemblances or sights of the imagination intermingling themselues with the thoughts of men , either waking or sleeping . Of discerning our thoughts , the writer of Ecclesiasticall opinions amongst S. Austens works , sayth : y Internas animae cogitationes diabolum non videre , certi sumus , sed motibus eas corporis ab illo , & affectionum indicijs colligi , experimento didicimus . We be sure the diuell seeth not the inward thoughts of the heart , yet finde we by experience , that he collecteth them by the motions of the bodie , and the shewes of mens affections . To which S. Austen agreeth : z Sicut apparet concitatior animi motus in vultu , vt ab hominibus quoque aliquid forinsecus agnoscatur , quod intrinsecus agitur : Ita non debet esse incredibile , si etiam leuiores cogitationes dant aliqua signa per corpus , quae obtuso hominum sensu cognosci non possunt , acuto autem damonum possunt . As a vehement motion of the minde appeareth euen in the countenance , that men may outwardly perceiue what is inwardly purposed ; so ought it not to be incredible , that the lighter thoughts of men giue some signes by the bodie , which can not be descried by the dull sense of men , but yet may be discerned by the quicke sense of diuels . By themselues then diuels can not infuse any thoughts into vs ; that onely belongeth to the spirit of God ; immediatly to inspire the heart of man ; neither can they so much as discerne our secret thoughts , which none can do , but he that framed the heart ; yet as the soule getteth her knowledge by resemblance and informance of things carried from the senses to the imagination , and thence presented to the minde : so the diuell hath his meanes to worke in the outward and inward senses , which haue corporall seats and spirits , and by the similitudes and shewes of things there found , to offer suggestions to the minde of man. Whether it be therefore the world without vs , the flesh within vs , or the diuell both without and within , that tempteth vs ; our senses , imaginations and affections are the meanes which are vsed by all those three ; and these haue such vnion and communion with the bodie , that after death there is no meanes for new temptations to be offered , nor new sinnes to be committed , but ech man shall receiue iudgement for the things done in the bodie , and not after or before the bodie . That all the thoughts of man , be they neuer so light , giue signes in the bodie , I by no meanes affirme : for so the diuels should easily discerne thoughts ; and S. Austen wisely did moderate that assertion , and make some doubt , a how thoughts are knowen to diuels ; but in sinnes , ( of which I speake , not of thoughts ) it is more manifest , that the diuell hath his meanes to see , whether his temptations take place in the heart or no. For when S. Iames sayth , b Resist the diuell , and he will flee from you ; surely the diuell must see when he is resisted in the heart of man , els how shall he flee ? c Giue no place to the diuell , sayth Paul. Then doth the diuell perceiue , when place is giuen vnto him , that he may enter and possesse the heart ; neither are his temptations so vainly offered , that he can not discerne when the heart imbraceth them . The soule therfore pleased or displeased with euill , causeth certaine naturall motions and impressions on the bodie , by which the wicked spirits obserue the inclination of the heart ; and that to them is as cleere , as the outward carriage of the countenance is to men , or the inward feeling of our affections is to our selues . Of outward motions and impressions Iesus the sonne of Syrach sayth : d The heart of man changeth his countenance , either to good or euill . e A cheerefull face is the token of the heart for good : and when the countenance falleth , the heart is displeased . Why is thy f countenance cast downe , sayd God to Cain , reprouing his dislike , that Abels sacrifice was preferred ? And when Labans heart altered towards Iacob , Labans g countenance was not as it was before . h I haue seene thy face , as the face of God , because thou hast accepted me , sayd Iacob to Esau ; and vsually in the Scriptures , to finde grace in the eyes , noteth a fauourable and louing respect had to any . Nature teacheth vs as well as Scripture , that anger and fauour , sorrow and ioy , feare and shame , and all the affections of the heart appeare in the verie faces of men , and so doe pride , enuie , luxurie , a●…arice , impudencie , and such like vices betray themselues by the very lookes . The i loftie eye of man shall be humbled , that is , his pride shall be abased . The k wicked enuieth to see with his eye , and turneth away his face ; and the eye of the couetous is not satisfied with any part . Of wantons Peter sayth , They haue l eyes full of adulterie . By what outward signes of face , eyes , gostures and motions of the bodie , the inward affections and dispositions of the minde may be gathered , would be long to deliuer . Tertullian sayth truly ; m Facies intentionum omnium speculum est . The face is the glasse of all ( our ) intentions or affections . And Ambrose : Habitus mentis in corporis statu cernitur . The disposition of the minde is perceiued by the state of the bodie . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What is more deformed ( sayth Basil ) and more displeasing euen to the sight , then the soule when she is in her affections ? Obserue an angrie man , and the fiercenesse of his looks . Marke a man sorrowing , and the basenesse and deiection of his soule . One that is subiect to luxurie or gluttonie , or amazed with feare , who can endure to beholde ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The disposition of the soule piercing to the very outsides of the bodie , euen as the prints of the seemlinesse of the soule appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the composed behauiour and gesture of the godly . The alterations of the bloud , and motions of the spirits within the bodie , which the soule raiseth in all her affections , are not so open to the eye as the former , yet are they the causes of all outward mutations , and sensible enough to the parties themselues , when they grow any thing vehement . For this is Gods ordinance in all things which haue sense or reason , that good any way perceiued , should delight , stirre , and inflame the will and appetite of beasts , men and angels , with desire and loue thereof : and euill contrariwise should not onely auert and quench the will and appetite with hatred , but offend and oppresse the patient with feare and griefe . When then the soule of man vnited to her bodie , liketh any thing obiected or apprehended vnder the shew of good ; she kindleth and moueth her selfe to attaine her desire , and therewithall incenseth the vitall and animall spirits , which warme the bloud , enlarge the heart , and diffuse themselues to persue , or embrace the good that is approching or present . And when she seeth any euill which she can not decline , but must endure , she staggereth , and sincketh for feare , which quencheth the spirits , cooleth the bloud , and closeth the heart , depressing all three with a slacke , colde , and heauie remisnesse . If she may withstand or requite the euill that is towards , she raiseth her selfe to anger , which maketh the bloud to boile , the heart to swell , and the spirits to flie to the outmost parts , as readie to resist or reuenge . So that LOVE and HATRED of good and euill obiected to the sense or minde of man , are the two chiefe springs of all his affections and actions ; and the branches thereof , which are desire , feare , ioy , griefe and anger , moued either by the sense or vnderstanding , haue their manifest or secret alterations of the bloud , and motions of the heart , by the intension or remission of the spirits kindled , or quenched more or lesse , according as the obiect of good and euill is greater or nearer . By this meanes the soule affected and mooued with good or euill , affecteth and moueth her bodie , and sheweth her inward disposition and inclination to either ; and the heart of man , which is the seat of will , hath his naturall and different motions raised by the soule , vpon het liking or disliking of good or euill , perceiued by sense or by vnderstanding . These alterations and motions naturally impressed by the soule on the bodie , not onely Philosophers and Physitians haue obserued , but the Diuines of all ages , that haue waded therein , haue fully confessed . Aristotle by the rules of nature collected and inferred thus much : o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The beginning of motion is that , which in our actions must be persued or declined ; and of necessitie heat and cold do follow vpon the cogitation or imagination of either . That which is grieuing , is declined ; that which is pleasing , is persued . Howbeit , in small things this is scant sensible . p So that almost all things grieuing and pleasing ( vs ) bring with them a ( sensible ) kinde of colde and heat ; as it is euident by our affections ; the parts enlarging by heat , and shrinking with colde . This alteration , either the sense , or the imagination , or the cogitation can make . Wherefore some shake and feare onely vpon the cogitation of things . The euill or good which grieueth or pleaseth vs , bringeth naturally colde or heat to the bloud , and so enlargeth or shrinketh the heart ; which alterations do come as well vpon cogitation and imagination , as vpon sense . Galene an exact and skilfull obseruer of mans bodie , writeth that the first and principall cause of shaking is the q recourse of the naturall heat to the inward and outward parts , which is found in manie affections of the soule ; and with the same are as well the spirits as the bloud caried sometimes inward to the fountaine ( of the heart ) and there compressed ; sometimes extended to the outward parts , and there diffused . Those spirits and bloud , together with the heat that is in either or both , the soule vseth for her first instruments in all her operations , or els dwelleth in them ; and those motions of the soule we may plainly beholde in manie other things , but chiefly in the affections of the soule . For feare presently driueth the spirits and the bloud to the inward parts , and presseth them to a narrow roome by cooling the outsides of the bodie . Anger doth hastily send forth , diffuse , and heat ( the bloud and spirits ) and therefore the beating of the arteries and the heart , in them that feare , are small and weake ; but very great and vehement in them that are angrie . That feare doth straiten and contract the hart , and ioy dilate it and make it leape , and the signes of either preuaile and appeare in the body ; the auncient Father Saint Basile did long since obserue . r Teares ( the effect of griefe ) doe rise , saith he , when an impression against our wils doth strike the Soule , and draw it together , the spirit about the heart being compacted and straitned . Ioy is as it were the leaping of the Soule exulting ( or aduancing it selfe ) for things answerable to our mind . Wherefore the Soule sheweth signes in the Body accordingly . For in those that sorrow the masse of flesh is pale , wanne , and cold . In those that reioyce , the habite of their body is floorishing and ruddy , the Soule euen leaping , and for pleasure offering to rush to the outmost parts . Thomas Aquinas a man well learned , though led with the errors of his age , very truely noteth ; First , Quod in s omni passione animae additur aliquid vel diminuitur a naturali motu Cordis , in quantum cor intensiùs vel remissiùs monetur : That in all the passions of the Soule somewhat is added to , or diminished from , the naturall motion of the hart , in as much as the hart mooueth either swifter or slacker . Secondly , that t From the loue of temporall things all sinne proceedeth ; all ( our ) affections being caused by loue , which u melteth and mollifieth the hart , that the thing loued may pearce it , contrary to coldnesse and hardnesse of hart , which is a disposition repugnant to loue , whose perfection is to be zealous and feruent . The cause of all sinne then , which is the loue of our selues and of temporall things delighting vs , so flameth in our harts , that it seeketh all occasions , and vndertaketh all actions to content our appetites ; and this heate and motion of loue being impressed in the hart by the soule , it is manifest that the consent of sinne is communicated from the Soule to the Body . Leonardus Fuchsius a learned Phisitian of our time , and a professor of true Religion , in his institutions of Phisicke sheweth , that ioy x sorrow , hope , desperation , confidence , feare , loue , hatred , mercie , enuie , anger , wrath , waspishnesse , rage , shamefastnesse , blushing , staggering , hastinesse , humanitie , morositie , and such like haue their MOTIONS in the hart , heating or cooling it , and so dilating or contracting it more or lesse , according to the differences and degrees of their impressions . Zanchius a wise and worthy Diuine treating of the parts of the Body , saith ; y The second vse of the hart is to impart vitall spirits specially to the head , in which the mind properly worketh , and so to minister matter whence the sensitiue spirits are produced in the braine ; by which , motion , sense , and cogitations are stirred . The third vse of the hart is that it should also be the seate , fountaine , and cause of all our affections . For there are in the hart two motions , the one of pulse , to maintaine life by the ordinary breathing in and out of the ayre : the other of affection , which followeth the thought of man , and is made by the extraordinarie dilating of the whole hart , as in ioy ; or compressing it , as in sorow . With sorow and griefe we pine away , with ioy we reuiue . Whereupon the hart in one affection is opened and cheered , in the other it is shut and dryed . Hereby we perceiue why the Scripture by the name of the hart vnder standeth the WILL and all the affections of man , as by the name of the minde it noteth all the thoughts and knowledge of man. Wherefore as motion , sense , and cogitations spring from the braine or head , so all affections from the hart . Then z from the hart ascend to the braine vitall spirits , whence sensitiue spirits are engendred . By these sensitiue spirits thoughts are mooued , and knowledge planted in the mind . Againe , those sensitiue spirits by cogitations and conceptions strike the whole hart , and kindle diuers affections , and raize diuers motions in it . And this hath great profit in Diuinitie . For besides that we vnderstand how the Soule vseth the Body , and worketh by the Body ; two chiefe points of true godlinesse are illustrated by this Doctrine : the KNOVVLEDGE and LOVE of God , whence commeth obedience and the obseruance of all his commaundements . For the holy Ghost sliding into our harts first lightneth the minde , which worketh in the head , and with that effectuall knowledge kindleth in our hart the affection of loue . And from thence commeth the motion ( of all the parts ) to performe the will of God. By this meanes God truely dwelleth in our mind , in our hart , and in our whole Body . There is then neither good nor euill affection in the soule of man , which is not somewhat communicated to the hart of man , & expressed by the very motions of the hart ; that the body may iustly be drawen by consenting and seruing in either , to the reward and punishment of either . The READY SVBIECTION of the Body to the Soule in all sinne is the last point that I mentioned of their mutuall communion . For though vnderstanding and will were giuen at first with all facilitie to rule and gouerne the other powers and parts of Soule and Body ; yet the corruption of sinne once entering , not onely diuided the Body against the Soule , but euen the Soule against it selfe . So that in good things this corruptible Body is now an heauie burden loading the Soule , when it is lightned with grace ; and the inferiour and sensitiue powers of the Soule rebell and striue against the spirit , which renueth the inward man of the hart . Some ignorance , infirmitie and selfeloue remaine still in the mind , as defects , till we come to the place , where our knowledge and loue shall be made perfect ; but when we would doe good , euen then the law of sinne in our members a REBELLETH against the law of our mind , and leadeth ( vs ) captiue to the law of sinne , that is in our members . The b flesh lusteth against the spirit and the spirit against the flesh , and these are repugnant the one to the other , so that we can not doe the things which we would . For which cause the Apostle professed of himselfe , that he did c presse downe his body , and bring it into subiection ; least ( the Body rebelling and preuailing against the spirit ) he should become a cast-away . This sharpe and strong resistance , which our earthly members make against the mind and will delighting in the law of God , and guided by his spirit , sheweth the willingnesse and readinesse of the flesh to conspire and ioyne with the WILL in the seruitude of sinne ; to make her members the weapons of vnrighteousnesse ; so that the will no sooner consenteth to any euill , but the sensitiue and motiue powers of the Soule permixed with the bodily spirits , attend with delight and forwardnesse to promote and execute ech sinfull purpose . This is that d greedinesse , which the Apostle noteth in some to vncleannesse , from which if either feare or grace restraine , it is not without some sensible griefe to the flesh , disappointed of her desires and lusts . We see the manifest and manifold coniunction and communion of the soule with the bodie as well in good as in euill ; which is strange to none , neither Philosophers , Physitians , nor Diuines , but onely to this Discourser , to whom all sound and true learning is strange . For not onely vertues and vices are common to both ; but spirituall graces , as faith , hope , and loue , the soule in this life receiueth , perceiueth , and practiseth together with her bodie , and by her body . e Vertue and vice , saith Athenagoras , can not so much as be conceiued in the soule without the bodie . For the vertues , that are , we know to be the vertues of men , ( as also the vices that are contrarie ) and not to be in the soule apart from the bodie , or consisting by her selfe . Of faith we said before , it commeth by hearing : and so doth hope , since that is expected which is beleeued . Touching loue , God by his law commandeth himselfe to be loued g with all our mind , with all our heart , with all our soule , with all our strength ; not making an emptie variation of words , but binding all the parts and powers of bodie and soule , capable of that affection or seruiceable to it , with one common duetie to perfourme him loue . The soule then beleeuing and louing the promises and graces of God , openeth the heart and diffuseth the spirits to accept and imbrace the goodnesse of God in like maner , as she did before dilate it to entertaine the desires of earthly things ; and God detesting an h hard and i frozen heart , as voyde of all loue , requireth to haue the k bowels mooued towards l him , and the heart kindled with a vehement l flame : describing zeale and deuotion by the naturall motions and passions , which are felt in the heart , when it is affected with vehement and strong loue . So in repentance the soule depresseth and humbleth the heart , raising it againe with hope , which before was exalted with pride , and incensed with selfe loue ; by the same naturall meanes and motions testifying the one , that she did the other , and drawing the body with the powers and parts thereof to the obedience of faith , so farre as the law of sinne lusting in the flesh will permit , and the measure of grace giuen vs doth preuaile . Against this doctrine you would seeme to bring many obiections ; but they are such as will prooue you either to vnderstand nothing at all besides your owne fansies ; or to play with shadowes , when you most professe to be serious and earnest . Your first is ; m Heresies , Turcisme , and Atheisme are committed and determined simpl●…ly in the mind , without any necessarie imployment of any parts of the bodie . ] If you can tell me what religion you were of in your cradle , before you did speake or vnderstand ; your instance were of some waight . But if men be taught as well errors as trueth , by their parents and masters , then this is a wodden reason to make vs beleeue , that heresies are inspired without teaching or hearing . S. Paul saith , n Faith commeth by hearing ; and so I trust you did first learne it , and not by reuelation . If we be not borne Christians in knowledge , but must be taught ; no more are any men borne Iewes , Turkes , or Heretikes , but their eares and hearts must be first infected with the tongues or pennes of others . This is one of your surest weapons , wherewith you thought to doe great workes : but put it vp ; at such strawes children will not stumble . The first inuenters of heresies , you will say , were not taught . ] The first authors of errours shut their eyes or eares against the trueth offered them , and so declined from trueth to falsehood , by leaning rather to their owne corrupt iudgements grounded on earthly reasons , then to the voyce of God directing them aright . For why doe men disbeleeue and impugne the word of God , as all heretikes do ; but because they measure diuine things , that passe their reach , by humane sense and experience , which are not gathered without the bodie ? The Turkes are strangers ( you thinke ) to the word of God , and Atheists are vtter despisers of it . ] The Turke destitute of trueth , and so notable rightly to iudge of Gods fauours in this life , bendeth his eyes on the worldly miseries of Christians , and comparing them with the victories and felicities ( as he thinketh ) of his owne nation , condemneth the faith of Christ , as displeasant to God , by reason of the manifold afflictions of the faithfull , and preferreth his owne profession , and Mahomet the first erector of it as most acceptable to God , because they haue their desires in this world , and are conquerors ouer Christians , not knowing the finall reward of the one and of the other after this life . Atheists are caried with almost the same respects to denie or desp●…se the power and prouidence of God. For they being earthly minded , and seeing the wicked and prophane persons not onely free from punishment , but most to flourish in this life , doe hence collect , there is no God ; whose patience and iustice they deride , because hee dispenseth not transitorie things according to their expectation . o Further as the Angels sinned in the beginning by their meere spirituall conceit against God , so nothing letteth but that man in his Angel-like nature ( the reasonable soule ) may sinne likewise , without any bodily meanes thereunto . ] This is another of your reasons not much vnlike the former . For in Angels , which now are deuils , their vnderstanding and will might and did sinne , because they were spirits , and other essentiall partes in them we doe not know . In men that cannot be , because they consist of bodie and soule , and haue many powers of the soule permixed with the bodie , and so must sin in both the parts of their nature , before they can sin , as the Angels did , that is , in their whole substance . If then you see no difference betweene Angels , that are only spirits , and men , that must haue bodies as well as soules , before they can be men ; your Angel-like nature is not very bright . If you see the difference , and yet vrge your consequence ; that is a meere spirituall conceite of yours , but vtterly voyde of all reason . For as well men as Angels must sinne in their whole natures , least whiles you place one part in hell as nocent , and the other in heauen as innocent , you bring vs as strange iudgements , as you doe doctrines . In Gods iudgement , p Ea solummodo quaeruntur , quae cum corpore gessit ; those things onely are required , ( saith Cyrill ) which ( man ) committed with his bodie . Neither will this serue your turne , that the bodie is the instrument of the soule . For as whiles man liueth , many faculties of the soule are tempered with the bodie ; so when man sinneth , the whole soule is not guiltie , if the sensitiue powers and affections of the soule be exempted from sinne . And since by Gods ordinance after Adams fall , the corruption of sinne first riseth in the bodie , the information and tentation to sinne commeth from the bodie , and the consent of the soule to sinne is impressed on the bodie , as also willing subiection to sinne is yeelded by the bodie ; this is let sufficient , why the soule alone neither can , nor doeth sinne in this life without her bodie . q Also as we can thinke well without vsing our bodie , God so inspiring vs : so may we thinke . ill ( which is sinne ) our inborne corrupt vnderstanding , and reason , and will moouing vs only . ] If Gods power be not tied to the course of nature prescribed vs , will you thence inferre , that we are likewise freed from it ? He that framed the heart , can open it , and alter it as pleaseth him ; but that is no charter , for vs to chalenge any knowledge , saue what is naturally gathered with our eyes , or with our eares , or supernaturally reuealed to vs. Wisedome infused from our cradles we haue none ; we KNOVV not our right hand from our left , till by time we be taught ; and our teachers , be they men or Angels , must vse our outward senses , or our inward imaginations to direct and instruct vs : otherwise we can neither conceaue nor vnderstand , what they say or shew , since they can not lighten our hearts . And when God doth inspire vs with that which is good , he not onely openeth our hearts , but filleth them with the loue of his truth & goodnesse , without which r all knowledge is nothing . Now the loue of God diffused in our hearts here on earth , raiseth the selfe same inward and naturall motion of the heart , which is incident to that affection ; and which other kindes of loue doe ; least our hearts should be colder and slower in louing God , who requireth all the partes and powers of soule and bodie to be deuoted to his loue , then they were in affecting and louing the world . So that first your Antecedent is false ; for things inspired must be embraced with the whole heart , before they can please God ; and your consequent is ●…orse ; since God worketh aboue nature in things that be good , and leaueth vs in things that be euill , to the naturall course of our corrupt condition , which receaueth sinne from the soule and bodie , and imparteth it vnto both , that neither scape vnpunished . s If the Soules operations were so necessarily tied to the faculties and instruments of the body , as you doe auouch , I greatly doubt how the Soules immortalitie will be defended against the effect of your assertion . ] I giue the body no essentiall cooperation with the Soule in vnderstanding and will ; I giue it a prouocation , impression , subiection , and execution in euill , which argueth a communion with the Soule in sinne , though vnderstanding and will bee the proper actions of the Soule . Now if the soule , so long as shee is ioyned with her body , communicate her sinfull operations to the body , is that any proofe shee can not bee seuered from the body ? Children in their cradles haue no knowledge of good and euill . Shall they therefore remaine children for euer in minde , and not discerne either their happinesse in heauen , or their wretchednesse in hell ? What here they want because the soule is coupled with the body , shall there be supplied , when the soule is parted from the body . Here the soule seeth with the eyes , heareth with the eares , and speaketh with the tongue ; but after this life our Sauiour teacheth vs , that the Soule shall see , heare , and speake after an other maner , as spirits doe , though shee want eyes , eares and tongue . Here the soule can not mooue from place to place , but with her body : when shee is seuered , shee shall be caried to Paradise , or hell without her body . Here the passions of the Soule , desire , ioy , feare , and sorrow are common to both parts of man : hereafter they shal be proper to the soule , so long as shee abideth vncoupled to the body . Here foolishnesse , madnesse , forgetfulnesse , sicknesse , wearinesse , do hinder the operations of the soule : there shall bee no such thing . Here the soule sinneth , repenteth , and beleeueth : there is no place , nor power to commit new sinnes , nor to repent the olde . S. Austen sayth thereof . t Istis voluntas , illis facultas non poterit esse vlla peccandi . The Saued can haue no will , the Damned no power to sinne . So that the condition of the Soule seuered from the body , much differeth from the state of the soule ioyned with the body ; and though shee communicate her actions good and bad in this life to her body , yet in the next shee shall vse her vnderstanding and will , and feele her affections and passions without her body . u Surely it bringeth in the heresie of Pope Iohn the two and twentieth , and of certaine Anabaptists , that the Soule hath no being till shee resume her body at the last day . ] Your ignorance is no argument to bring the soule a sleepe , till shee resume her body . Shee hath no seueral being from her body in this life , for that Man consisteth of soule and body vnited and ioyned together . Shall shee therefore not bee seuered , or haue no being , when shee is seuered ? Are you a Diuine and doe not know , that God hath so framed the Soule , that shee may be vnited to the body , and also seuered from the bodie , without losse of her essentiall powers , which yet during this life are seated in the body , and in some sort assisted by the body ? The very faculties of sense and motion , which are permixed with the body , and can not be exercised but in the body , retaine their roote and force still in the Soule , when their operation ceaseth for want of the body . To gather knowledge , and declare consent , the Soule heere vseth the spirits and parts of the body ; yet after this life her vnderstanding and will shall not onely persist the same , which they were , but be exceedingly encreased and confirmed . For x now we see through a glasse darkely , but then face to face . Now we know in part ; but then shall we know , euen as we are knowen . Yea loue and ioy , which here are discerned by the motion of the heart , and alteration of the spirits , shall there bee most perfect , and neuer fall away . So that your doubt of Pope Iohns heresie to be consequent to my position , is a drowsie slumber of your distempered braine , it hath no coherence with any conclusions or assertions of mine . y Hence is it , that you say , Gods iustice punisheth the soule ( onely ) by the body , that is , not till the resurrection . ] You can hatch errours foule enough , and fast enough , if you may be suffered to adde and alter , what pleaseth you , in other mens words . Betweene the professions of Arians & Christians , there was but a diphthongs difference , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Atheists holding there is ( NO ) God , swarue but one sillable from the truth . What heresie then may you not come by adding ( ONLY ) to my words , which I precisely did decline ; and made a manifest exception against it , lest any should suspect it ? Giue me the like libertie in your words , and I will find you holes in euery leafe to harbor the grossest heresies , that euer were heard of in Turke or Pagan . But Sir , this is the diuels occupation , plainely to peruert the words , that otherwise containe nothing in them but the trueth . That the z iustice of God both temporally and eternally punisheth the soule by the bodie , which are my words , is a notorious and manifest trueth : for he punisheth temporally in this world , and eternally in the world to come after that sort ; so that no man is so doltish as to doubt thereof . That God neuer punisheth otherwise in this life , nor the next , but ( ONLY ) so , this is your exorbitant imagination , it is no conclusion depending on my words , much lesse any part expressed in them . a In trueth thus you must needs affirme and holde , you can not auoid it , if you will hold your maine question . ] In trueth your Mastership is mis-sighted ; I do not see , nor you do not shew , how any such thing is consequent to my question . The absurditie , with which you would intangle me , that b els God did not properly punish Christ for our sins , is weaker than a spiders webbe . The proper punishment of sinne , without respect to persons , is spirituall , temporall , and eternall death ; which Christ could not suffer . The full satisfaction and punishment of our sinnes in Christes person , was the death of his bodie suffered on the crosse , with those paines preceding and accompanying it which are described in the Scriptures . And this is so euident and easie , that besides such conceited Sirs as you are , few do or need doubt it . c If I grant this point of heathen Philosophie , that the Soule taketh occasion to thinke all things , which she thinketh , vniuersally from the Body and bodily obiects , yet it followeth not , that she taketh occasion to mis-thinke from thence also . ] Doe you call that heathen Philosophie , which is so plainely perceaued by nature , so fully confirmed by Scripture , and so vniuersally confessed on all sides , that the very Heathen could not gainesay it ? Tell vs I pray you , if you haue lately lighted on any new way , how Man may come to knowledge , but either from sense , or by reuelation . Our Sauiour knew no more waies , when he said to Peter , d Flesh and blood hath not reuealed it vnto thee , but my Father which is in Heauen . Where men , that are teachers or learners , are called flesh and blood , because without the Body the Soule learneth nothing in this life , but what is reuealed vnto it by the spirit of God. Saint Iohn knew as few . e That ( saith he ) which we haue seene , and heard , declare we vnto you , that you also may haue fellowship with vs. This a man would thinke were plaine enough , that all knowledge must be either naturally infused in vs , as it was in Angels ; or collected of vs by sense and experience , or reuealed to vs from God. For if we be borne voide of all knowledge , as the Scripture expresly testifieth we know not ( at first ) our right hand from our left ; then must we get it by meanes . And meanes to come by the knowledge of particular and externall things , what can you assigne besides the sense ? If therefore the Heathen saw this , and you see it not , you prooue your selfe to haue lesse vnderstanding then the Heathen . The Soule indeede by the power of vnderstanding and reason wherewith she is endued of God , doth in continuance obserue , discerne , and compare the agreements and contrarieties of things , as also their causes and consequents ; and what of her selfe she can not perceaue , she learneth with more ease of others , who are longer and better acquainted therewith , and whose phantasiue spirits are thinner and quicker to pearce into the depth of things . The differences then and defects of mens wits doe cleerele witnesse , that not onely the instruments of sense , but the Imaginatiue spirits must concurre to attaine and encrease knowledge in this life , vnlesse God inspire the Hart aboue nature ; which he doth when and where pleaseth him . These may be the meanes of thinking , and yet not the causes or occasions of mis-thinking . ] The naturall meanes of thinking must still be the meanes of well and ill thinking : they varie not , howsoeuer the minde varie in her resolutions . What or how manie may be the causes or occasions of ill thoughts , maketh nothing to this question ; it sufficeth for my purpose , to make the bodie liable to the punishment of euery sinne , that the parts , powers , or spirits of the Body haue any communion with the suggesting , admitting , or performing of ech sinne . For in all sinne not onely the Doers , but the leaders , directors , aduisers , helpers , consenters , allowers , and reioycers are in their degree partners with the principall . Yea all the instruments are iustly detested , where the crime is worthily condemned . But whence ill thinking commeth , can you tell ? A man may thinke and speake of all the errors and heresies in the world , and yet not sinne . It is the liking and embracing of them , that maketh the offence , and not thinking or reasoning of them . The will then causeth thoughts to be good or euill , the vnderstanding doth not . Now the will must haue somewhat to lead it , which is either the show of truth , or the loue of some other thing , which doth preiudice the truth . There is no truth but in the word of God , which we must either heare or read , before we can apprehend . If we stop our eares against the word of God , shall not that wilfull deafenesse of ours turne to the deserued destruction of Body and Soule ? If we open our eares , but not our harts to the voice of God , doth not the loue of some earthly good , or feare of some temporall harme close our harts against the truth ? Both which , as well loue as feare , come from the bodily senses and affections , and make their manifest impression on the hart , leading the will to consent to their law . For where all ill thoughts are against veritie , charitie , or temperance ; men are ledde from the truth , by f commoditie , glory , soueraigntie , or credulitie , as Austen obserueth ; whereto if we put , ease , enuie , and luxurie , we see the causes of all ill thoughts , which haue no place in the Soule apart from the Body . g The proper prouocations and pleasures of sinne , are often times not outward at all , but the m●…ere peruersitie and malignitie of our euill mind is vsually the very cause of ill thoughts , and ill determinations . ] You would say some what , if you could tell how . Doth any thing properly prouoke it selfe ? Doth the fire prouoke it selfe to burne , or the Sunne prouoke him selfe to shine ? Lamenesse maketh a creeple to halt , it prouoketh him not . And so doth pitch defile the hands , and not prouoke them to fowlenesse . The next and necessarie causes of things are called efficients , and not provocations . So that will you , nill you , prouocations are externall either to the person , or to the part , that is the principall , or speciall Agent . The Apostle teacheth you how to vse the word properly , when he saith , h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prouoking one an other . The very composition of the word proueth as much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or prouocare , is first to call or vrge a man to any thing , before he him selfe be willing . Then the naturall and inward corruption of the minde is no prouocation , but the cause ef●…cient of ill thoughts ; and if there be any prouocations , they must be externall to the part , or partie prouoked . And did you know the principles of learning , or grounds of nature , you would soone perceaue , that as well the will of man , as his desire is led with respect of somewhat , that is good , or at least seemeth good , which prouoketh and draweth both sense , and will to performe her actions . Now though the desire Antecedent , and delight consequent be inward and inherent , yet the good things which we affect , and would attaine , are then externall when we pursue them ; and when we vse them or enioy them , they are but conioyned with vs in possession or opinion , which contenteth both Body and Soule . As you do not vnderstand what PROVOCATION meaneth ; so do you lesse perccaue what PLEASVRE is . You mingle Soule and sense , head and heeles together to make some shew of opposition ; but in the end you bewray your presumptuous ignorance , and daube it ouer with your wonted words of PROPER & MEERE , which are as much to this purpose , as salt to make sugar . The PROPER prouocations and pleasures of sinne are often times , you say , not outward at all . ] I vsed not the word outward ; but sayd , the i soule tooke from the bodie all PROVOCATIONS and PLEASVRES of sinne ( brought to effect ) and committed all ACTS of sinne by her bodie : you neither marke the restraint which I made in the beginning of that section , of all sinnes k brought to effect , neither see the words following in the same sentence , which expresse as much , the l acts of sinne committed ; but rouing quite from the matter , you ●…arle at my words without iudgement or memorie . For as you fumble about prouocations , so do you about pleasure , which you would make to be meerely spirituall . But notwithstanding your toying with termes , that is properly PLEASVRE , which the soule taketh by or from the bodie . Cicero the father of the Latine tongue disputing of pleasure , sayth resolutely : m Omnes iucundum motum , quo sensus hilaretur , Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Latine voluptatem vocant . All men both in Greeke and Latine call that pleasing motion wherewith the sense is delighted , Pleasure . And againe : n In eo voluptas omnium Latinè loquentium more ponitur , quum percipitur ea , quae sensum aliquem moue at , iucunditas . That is called pleasure by the vse of all that speake Latine , when any delight is felt which moueth some of the senses . Plato in his Dialogue called Protagoras , referreth o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; gladnesse to the minde , and pleasure to the b●…die . Aristotle , though he often extend the name of pleasure with some addition to other delights , yet plainely confesseth the word alone signifieth bodilie pleasure . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The pleasures of the bodie haue obtained the inheritance of that name . So Clemens Alexandrinus : q By bodily spirits a man hath SENSE and PLEASVRE . And Athenagoras likewise : r Desires and pleasures haue their motion from the bodie . Zanchius no meane Philosopher and Diuine , sayth : s Affectuum omnium duo sunt capita , voluptas & dolor . Pleasure and paine are the two chiefe heads of all the ( sensitiue ) affections . And did not the word pleasure alone without addition signifie the delights of the senses , as by these Philosophers and Diuines we see it doth ; yet the soule taketh no delight , which the Scriptures do properly call gladnesse and ioy , but she doth communicate the same to her bodie ; insomuch that the Scriptures expresse the delight and ioy of the soule by the mouing and leaping of the heart , as it doth sorow by the shrinking and gathering together of the heart . That the heart is the seat of ioy and sorow , is euident by the word of God. t Your heart ( sayth Christ ) shall reioyce . u Thou hast giuen gladnesse into mine heart , sayth Dauid to God. And againe : x Wherefore mine heart reioyced . And that the affection of ioy in the soule is discerned by the motion of the heart , is there as manifest ; y Mine heart leaped , that is , reioyced in the Lord , said Anna , when she had obtained Samu●…l at the hands of the Lord. z Let not thine heart leape , sayth Salomon , that is , reioyce not at the fall of thine enemie . a My heart leaped ( for ioy ) in thy saluation , sayth Dauid . And God promising comfort and ioy to his people , sayth ; b Their hearts shall be glad , as with wine ; yea their heart shall leape ( with ioy ) in the Lord. Which motion Dauid ascribeth to his soule , saying ; My c soule shall leape ( for ioy ) in the Lord : and the virgin Marie to her spirit , where she sayth ; My d spirit hath leaped ( for ioy ) in God my Sauiour : thereby shewing that the spirit and soule of man affected with ioy and gladnesse , doth raise and stirre the hea●…t to a sensible kinde of dilating and leaping ; euen as in sorow she contracteth and gathereth the heart together . I wrote vnto you , sayth Paul , in much e compression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shrinking of the heart , that is , sorow , which contracteth and shrinketh the heart together . A better proofe , that soule and bodie do communicate together in ioy and griefe , we can not haue , than that life and death thereon doe depend . f The ioy of heart is the life of man , and sorrow hath slaine manie . Which Salomon confirmeth , saying ; g A ioyfull heart preserueth ( the h bodie ) like a medicine , but a grieued spirit drieth the bones . So that all delight of the minde in sinne , which you call pleasure , if it affect the soule , it is communicated to the bodie : if it be so small , that it pierceth not the soule , nor moueth the heart , it deserueth none of those names . In examining the acts of sinne , you keepe the same course that you do in the rest ; you light on a licentious phrase , and publish that for a proofe . For where I sayd , all acts of sinne the soule committeth by her bodie , by acts noting deeds , which the soule can not performe without her bodie ; you tell vs , the soule can i act manie sinnes meerely in itselfe , without the cooperation of the bodie . And though I do not denie , the soule hath her kinde of action in all sinne , which is actuall , whence the name of actuall sinne reacheth to thoughts , words , and d●…eds ; yet thoughts are no acts , neither by the rules of Philosophie , nor of Diuinitie . Cicero a man no way to seeke in the true proprieties of words , prescribing the maner how histories should be written , saith ; k In rebus magni●… memoriáque dignis consilia primum , deinde acta , postea euentus expectantur . In reporting of weightie matters and worthie of memorie , first the counsels , then the acts , lastly the euents are expected . Where counsels containe purposes and determinations , and acts , l quid actum aut dictum sit , what was sayd , and what was done . Aristotle a man too well learned to misse his termes , sayth ; the m end of speculatiue knowledge is trueth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…nd of actiue knowledge the worke . Damascene noting their difference , sayth ; n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We must know , that an action is one thing , an act is another thing . And though the words be often vsed one for another by liberty of speech , yet in proprietie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an act is the performing of the action . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the minde first discussing the euent , then worketh by her bodie ; and that he defineth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an act . See we not the same confirmed by the Scriptures ? The Acts of the Apostles written by S. Luke , do they declare the secret thoughts , or open words , and deeds of the Apostles ? The Acts likewise of Councels , as the Acts of the Councell of ●…phesus , expresse they what the Bishops there inwardly thought in their minds , or what they publikely spake and decreed ? So that the signification of the word ACTS , which I followed , was neither deuised nor abused by me , but ●…our new kinde of speech , that the soule ACTETH manie sinnes meerely in it selfe , is a vaine and idle opposition , since the soule must worke by the bodie before it can be an Act. p I graunt that occasion is often taken from the outward senses . But it is meerely taken by the corrupt and peru●…rse minde , not giuen by the sens●…s . Which though they be otherwi●…e corrupt , yet simply in seeing naturall things they sinne not . ] You be very like to handle a Question well , when you doe not so much as vnderstand the words therein contained . When it commeth in question , whether in all prouocations , pleasures and acts o●… sinne , the Soule vse her body or no ; you answer , the mind is the principall agent in sinne , and not the body ; as if that were any way pe●…tinent to this matt●…r . Who deu●…teth but life , sense , and motion come from the Soule to the body , and in euery of the●… the Soule is the chiefest agent ? in so much that these faile , when the Soule departeth from the body ? yet that doeth not p●…ooue , that in all these things the Soule doeth no●… vse her body . You say , occasion of sinne , is not giuen by the senses , but taken by th●… 〈◊〉 . ] Then doeth the world , which onely offereth things to the senses , giue les●…e occa●…on to sinne ; and Saint Iohn had no cause to say , q All that is in the world , th●… 〈◊〉 of the fl●…sh , the d●…sire of the eyes , and pride of life , is not of the Father , but of the world ; and 〈◊〉 whole world ●…eth in euill . For the things , which are in the world , are the good creatures of God , and by their first institution serued to show the bountie of God , and to p●…ouoke man to thankfulnesse , and expectation of better things , which shall not pe●…ish . But man poysoned with sinne abuseth them all , and turneth his desire and lo●… from God to transitorie and earthly delights . And so now considering his corruption , they are not onely occasions , but prouocations to induce and intise him to sinne . And therefore God knowing vpon the fall of Adam , what snares they would become vnto Man , for whose sake they were made , s subiected them all to vanitie , calling Satan 〈◊〉 Prince and t u Ruler of this world ; for that by infecting man with sinne , he had altered and i●…uerted the vse and ende of the whole world . If then the creatures , which in themselues are senselesse and altogether innocent , bee now baites to drawe men from God. and so made occasions of sinne , how much more are the senses of man allu●… 〈◊〉 sinne ? which not onely present these pleasures to the minde , but inflame the af●…ctions to persue them , and worke the will to imbrace them ? The corruption , you say , is properly and principally in the minde , which being first sinfull , abuseth their operation . ] As if all the powers of the Soule obeying the will , that is euill , were not subiect and se●…uants to sinne , as well as the minde ? Or the senses and affections of man rebelling against the minde , and incensing the will with their delights and desires , were not sinfull as well as the minde ? It is the Soule , that taketh her pleasures of sinne , as well by her senses , as by her vnderstanding ; and to that end setteth her sensitiue powers on worke ; the naturall action of the vnderstanding is no more sinfull in it selfe , then is the sense ; but the corruption of the Soule abuseth them both in their kinds to content her sinfull appetites . Though then the senses bee not the very causes of sinne , which resteth chiefely in the will , yet since the Soule ioyneth her selfe vnto the powers of sense by them to imbrace and enioy the pleasures of this life aboue or against the loue of God , at least they must be occasions of sinne , if they be no more . For x you to affirme that the Soule committeth all acts of sinne by the body , and that God did not forbid Adam to like or desire that fruite , is more then strange doctrine . ] In you nothing is strange , no not new hels , new heauens , new deathes of the Soule , and new redemptions of mankind , vnknowen to the Scriptures and all the fathers of Christes Church ; but vnto you euerie thing is strange , that fitteth not your distempered taste . My words , that the soule committeth all acts of sinne by her bodie , what differ they from Cyprians , which I cited , that the y spirit by the flesh performeth whatsoeuer it affecteth ? What diuersitie finde ye betwixt them , saue that I say soule for spirit , bodie for flesh , all for whatsoeuer , and acts for things affected ? my words being somewhat plainer and easier than Cyprians , and for ought that I see , hauing no disagreement ? The other words , that God did not forbid Adam to like the fruit , smell of your owne forge , which reporteth nothing truely . For to prooue , that Adam transgressed the commandement with more than his minde , I obserued , that God did not say to Adam , Thou shalt not like it , which the soule of Adam did , but Thou shalt not eat thereof . Which precept since Adam did wholly violate , it followeth , he sinned with his hand & mouth , and not with his minde alone . You clippe off that which I concluded ; and neglecting the affirmatiue which I adioyned , you note the negatiue , which I did not simplie exclude , but augmented with an addition of another part , that Adam sinned also with his bodie , and therefore not with his soule alone , or without his bodie . The z place of Scripture which Tertullian , as you say , pointeth vnto , that out of the heart come euill thoughts , being considered , will prooue the contrari●… . For Christ heere meaneth not by heart any part of the bodie , but meerely the minde and soule of man , and that with opposition to the bodie in this case of sinning . ] You found in your Note-booke , that the heart of man is taken in the Scriptures for his will and affection moued with knowledge either from the vnderstanding or from the sense ; but the reason why it is so vsed , you neuer read , or doe not remember . For if a man should aske you , why the hart of man rather then his hand or his heele doth import in the Scriptures his knowledge and will , what answere would you frame ? That it is a figure of speech without all reason or cause ? Such indeed are your figures , but the holy Ghost vseth no such . The Scriptures by the parts of mans body expresse the powers of mans soule , there seating , and there working : as sight , by the eye ; hearing by the eare ; speaking , by the tongue ; going , by the feete ; doing , by the hand ; lusting , by the raines ; and many such . The very same reason causeth the hart of man to be taken in the Scriptures for his will , which is seated in that part , and by which all his cogitations , affections , and Actions are made good or euill . So that the vse of the hart in the sacred Scriptures well considered , doth first plainely prooue , that the chiefe Seate of the Soule is the hart ; and next that there it worketh , where it dwelleth , euen in the hart , and on that part impresseth all her affections & resolutions , when they once grow to be liked or disliked . And this is so farre from opposition to the Body in cause of sinning , that it doth manifestly communicate sinne vnto the Body . In a effect ( Christ ) saith not the Body sinneth by taking in , but the Soule by sending out ; that is to say , the Soule onely properly sinneth , and not the Body at all ; no not in grosse facts , except as the Body is the Instrument , the Soule being the Agent . ] Your exposition of our Sauiours words , and your illation vpon them , doe well become one the other . Our Sauiour doth not say , the Body sinneth not ; But b that which goeth into the mouth , or eating with vnwashed hands , defileth not the man. Now this must be your reason , if hence you make any . Eating or meate defileth not a man. Ergo the Body sinneth ●…ot . How good this argument is , I leaue to your friends and your selfe to consider . But you farder inferre ; That which commeth out of man , defileth man , ergo , the Body sinned not at all , no not in grosse facts , except as an Instrument . This is figuratiue Logicke , to make the consequent cleane contrarie to the Antecedent . Out of our Sauiours words , that which commeth out of man , defileth man , it rightly followeth , that sinne comming from the hart defileth man , to wit , the whole man , and so both Body and Soule . For man is not this or that part of man , but the person composed of both . Who then besides you vpon these words of Christ , that murders , adulteries , thefts , lyes , and slaunders defile a man , would conclude that these defile not the Body , or else though they defile the Body , yet that sinneth not , as if Christ spake here of any pollution , but of sinne ? The Body you say , sinneth not , except as an Instrument . ] How the Body sinneth we neede not discusse , so long as it is cleere by our Sauiours voice , that the sinne of the hart defileth the Body , as well as the Soule , that is the whole man ; more I doe not affirme , not require . And so much doe euill thoughts , no lesse then euill deeds by the position of our Sauiour ; euen they defile the man , as well as adulteries , thefts , murders , and such like . Your admitting at last the Body to be an Instrument of sinne , doth rather strengthen then weaken mine Assertion . For since the Body is no dead but a liuing instrument , and so capable of pleasure in sinne , as also of paine in punishment , it iustifieth my Collection , that sinne is common both to Body and Soule , and the satisfaction for sinne must likewise be common to both . But yet as I obserued , the ancient Fathers haue in this Question comprised in the name of the Body the powers of life and sense permixed with the Body , as also the sensitiue desires and affections , which sometimes obey , and sometimes rebell against the mind ; and these in man are not onely capable of sinne , but the causes of sinne ; and in that respect the Body with his sensitiue powers and desires is more then an Instrument . c That which you adde of bo●…ly infirmities letting the operation of the Soule , as in Lethargies , Apoplexies , sleepe , frensie , &c. Peraduenture then it thinketh and considereth more freely in it selfe , and by it selfe , then when the Body setteth it on worke otherwise a●… other times . ] To let the simpler sort see that the Soule doth not sinne in her vnderstanding and will without coniunction with her Body , and some concurrence of her Body ; I specified three or foure cases open to all mens eyes , as sleepe , frensies , Lethargies , Apoplexies , which are often so strong that they leaue in man no vse of sense , reason , memorie , nor will , whereby he may or doth sinne . To this you answere , Peraduenture ( the Soule ) then considereth more freely in it selfe and by it selfe , then when the Body setteth it on worke . ] A Resolution without peraduenture agreeable to the rest of your Doctrines ; that men depriued of their senses , wits , and memories , perhaps perceiue more , iudge righter , and remember better , then when they were indued with all three . Surely if madnesse with you may be sobrietie , if Lethargie may be memorie , if the ouerwhelming of sense , reason and remembrance as in strong Apoplexies , may be the encreasing of them , you shall doe well to professe this new Phisicke , with your new Diuinitie , that it may shew the perfection of your puritie . Many such Conclusions will driue vs to thinke , that your considerations are wiser , when you sleepe , then when you wake . If this conceite be true , you were best perswade men to runne out of their wits , or to desire and procure Lethargies and Apoplexies as much as they can , that their Soules may be then more considerate . What it pleaseth God sometime to reueale or shew to men in sleepes and traunces , we are not to meddle with ; they are things to vs vnknowen ; the naturall and ordinarie course of vnderstanding and remembring appointed by God for men is that , which we reason of ; and that is often so stopped and hindred by sicknesse or violence , that neither reason , memorie , nor will can rightly performe their functions . Which is so well knowne not onely to Philosophers and Phisitians acknowledging strong Lethargies and Apoplexies to be the decay , and sometimes the ouerthrow of reason and memorie , but vnto Diuines , that with one consent they grant men oppressed with violent furie , or naturall follie not alwayes to sinne in their actions , no not of murder , adulterie , theft , and blasphemie , for want of iudgement and memorie to direct their willes . But how commeth this sudden change in you now to confesse , that the bodie setteth the soule a worke in her thoughts or considerations , good or badde , who not ten l●…nes before vtterly denied , that the bodie sinned at all , no not in grosse facts , otherwise then as an instrument ? Doth the axe set the hewer on worke ? or the saw the drawer ? or the penne the writer ? The Agent moueth the Instrument , the Instrument setteth not the Agent on worke . And if the bodie setteth the soule on worke , I hope it is to do euill as well as good , vnlesse you will defend , that from the bodie commeth nothing but that which is good . Why then , if the bodie set the soule on worke , when we are waking and well adui●…ed , shal not the bodie haue communion in sinne with the soule , which is the verie point you here impugne ; and yet here you acknowledge before you be ware ? d It can neuer be proued , that the soule ( in those accidents and infirmities ) vtterly cea●…h opera●… and c●…n doe nothing . ] If it could not , what is that to this purpose ? The operation of the soule is so hindered by them , that often it doth not sinne , and that is sufficient to prooue all sinne to be common to soule and bodie , which is our que●…n . Let the soule p●…incipally and properly sinne ( if in the soule you comprise all the powers of reason , sense , and life , which proceed from the soule ) and the bodie be only her instrument , yet so long as the soule can not actually sinne , except the bodie haue l●…fe and sense , it is euident that in sinne the bodie must concurre with the soule . Now if we adioyne life and sense to the bodie , which is the subiect of both , though the cause of neither , as the learned and ancient Fathers doe ; and the Scriptures likewise , when they speake of the temptation and rebellion of the bodie and the members therof , conteining no more in the soule of man , then the will and vnderstanding , which they call the minde , or the inward man : then apparently the bodie is not only the instrument or occasion of sinne by his desires and pleasures , but the first and last s●…at of corruption in this life , and the continuall Agent and Atturney for sinne and Satan during th●…s life : insomuch , that infecting and subiecting the soule to the lusts of the flesh , it maketh the soule be called flesh , which she can not be in substance , but in cohe●…nce and obedience to the flesh . e Cr●…imus carnis resurrectionem , non tant●…m quia reparatur anima , quae nunc propter carnales affectiones caro nominatur , sed haec eti●…m visibilis caro , quae naturaliter caro est , cuius nomen anima non propter naturam , sed propter affectiones carnales accepit . We beleeue the resurrection of the flesh , sayth Austen , not o●…ly because the soule is repaired , which now is called flesh for her fleshly affections , but euen th●… v●…ble fl●…sh which is naturall flesh , whose name the soule taketh , not by admitting the nature , but the affections of the flesh . So Ambrose : f Victa anima libidine carnis fit caro . The s●…le ouercome with the lust of the flesh , becommeth flesh . And againe : g Qui secundum corporis app●…tentiam viuit , caro est . He that liueth according to the desires of the body , is flesh . For h fl●…sh is vnderstood to be sometimes the world , sometimes the bodie of man , or the soule it selfe following bodily vices . Ierome likewise : i Anima inter humum & ignem , hoc est inter ca●…m spirit●… consistens , quando se tradiderit carni , caro dicitur , quando spiritui spiritus app●…llatur . The soule consisting in the middle betweene earth and fire , that is , betweene the ●…sh and the spirit , when she yeeldeth her selfe to the flesh , she is called flesh , and when she yeeldeth her selfe to the spirit , she is then termed a spirit . And shewing more largely , that by the flesh is meant the body , he addeth ; k The flesh feareth colde , disliketh hunger , is ●…ned with watching , burneth with lusting , mollia quaeque & iucunda desiderat ; desireth all e●…e and pleasure . So that the delights and desires of the bodie , which are sensuall and c●…ll , do not onely draw the soule to sinne , but causeth the soule to be called flesh , in that she yeeldeth or giueth her selfe to the lusts and pleasures of the flesh . Y●…t can it not be prooued , you thinke , that the soule vtterly ceaseth her operation . ] So long as the bodie liueth , the soule can not vtterly cease all her operations of reason , sense , and life ; for then of force she must depart her bodie : but in extreame madnesse and forgetfulnesse of all things , as Lethargies , Apoplexies , and euen in sound sleepe she vtterly ceaseth from actuall operation of sinne , for want of vnderstanding and remembring what she doth . The punishment of Nabuchodonosor described in Daniel , is an euident proofe , that all operations of reason and memory may vtterly cease in the soule of man heere in this life , though the faculties or powers thereof can neuer faile . The Scripture sayth of him ; Let l his heart be changed from a mans , and the heart of a beast giuen him . Which was performed by the madnesse and fur●…e that Nabuchodonosor fell into ▪ as all sorts of writers , prophane and Christian , do witnesse . Eusebius citeth two maruellous ancient and prophane Historiographers , m Abidenus and Megasthenes , that Nabuchodonosor was fur●…re diu●…tus captus stroken from heauen with a madn●… . Ierome sayth , Nabuchodonosor was so n furious and madde , that he remembred not the good which God promised him for his restitution . Theodoret sayth of him , he was o cast from m●…n for his disease : who being taken with furie and madnesse would haue done 〈◊〉 〈◊〉 . Beda . Nabuchodonosor the King was p turned to a bru●…shnesse of minde , when by Gods iudgement his h●…bitation is written to haue beene with beasts seuen yeeres . Lyra. Nabuchodonosor lost the ●…vse of reason by madnesse , and so became as a beast ; and during the time of his madnesse abode in the sields with beasts . Munster expounding the words of Daniel touching Nabuchodonosor sayth ; Let humane reason be taken from him , and the sense of a b●…ast giuen him . For r growing m●…dde with the change of his ●…ginatiue power , he caried himselfe as a beast . Whether it were with madnesse or br●…shnesse that Nabuchodonosor was strooken , I greatly force not ; it is certaine by the words of the Scripture , that humane reason and sense was taken from him for seuen yeeres ; and consequently , the soule of man may vtterly cease all operation of reason and vnderstanding euen in this life . This will not be strange to him that rightly considereth the state of men possessed with diuels , and reported euen in the Scriptures . The madnesse of him whom the Gosp●…ll describeth in the coast of the Gadarens , that no chaines could holde him , but he liued among the graues , t naked , and s cried night and day , s striking himselfe with stones , and ●… fiercely assaulting all ●…hat passed by the way , sheweth that all humane reason u and memorie were quite banished from him by Satan , turning and tossing the corporall imaginations and affections of the possessed as pleased him , and distracting the wi●…s and subuerting the remembra●…e , so that the surious person in apprehension and operation differed nothing from a raging beast . A learned and publike professor of Physicke writeth thus of raging frensie : x Madnesse is an hurt in the braine corrupting all morall vertues ; and first the imagination it selfe ; ( for they imagine those things that are not●… : ) ●…condly , the verie cogitation and r●…son of man ; for with them there is no distinction bet●…t honest and d●…shonest , good and euill , friend and foe : thirdly , it corrupteth memorie , so that they pre●…ly ●…get the thing euen then s●…ene or heard . And what maruell to see this p●…ormed by di●…els and diseases , when the defects of nature do often leaue to men nei●…er vse of reason nor remembrance ? S. Austen sayth of naturall fooles ; y Quid●…m tantae sunt ●…tuitatis vt non multùm a pecoribus differant ; Some are so sottish , that they differ not mu●… from brute beasts . Which Galene confirmeth , where he sayth , that the euill aff●…ction of the braine is much intended , z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; when together with the m●…morie reason is abolished , as in sottishnesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For both these ( reason and memorie ) are lost in l●…thargies , and all sleepie affections . If the soule haue no communion with her bodie in thinking and remembring , how can the defects or disten pers of the braine with heat or colde take away the operation and vse of reason and memorie ; which both learning and experience doe manifest ? Yea go no farder then sound sleepe , which is the proper affection and ligation of the sensitiue faculties ; and if the soule do freely thinke and will , when the bodie sleepeth , why should we not as vsually sinne in sleepe , as when we wake ? but that is repugnant to the principles of trueth , as Tertullian well obserueth ; a Et bonafact a gratuita sunt in somnis , & delicta secura : non magis enim ob stupri visionem damnabimur , quàm ob Martyrij coronabimur . Both good deeds are thankelesse in sleepe , and offences blamelesse : for we shall be no more condemned for dreaming of adultery ( committed ) then we shall be crowned for dreaming of martyrdome ( suffered . ) It is euident therefore , that in sinne the sense hath such a communion with the soule , that without it the soule doth not sinne . If by naturall dreames you would prooue the perpetuall operation of the soule , euen when the bodie is at rest , ( for celestiall dreames come not often , and but to few ; ) remember first , that all ages and persons do not dreame . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It hath hapned to some , sayth Aristotle , that they ne●…er dreampt in all their life . Plinie and Plutarch confirme c c the same . d To some ( sayth he ) dreames happen when they grow in yeeres , who before that time neuer dreamed . Next in those that vse it , straight vpon meat , ( whiles sleepe is sound ) they dreame not , but vpon distribution and reuocation of the naturall heat vp to the head . Thirdly , in dreames ( except they be from God ) it is certaine that mens imaginations , which haue corporall spirits and seats , worke as well as their minde ; and so the operation of the soule in sleepe is no way continuall , nor excludeth the bodie , though the outward and common sense be bound and oppressed with sleepe . And euen the first ordaining of sleepe for man by God proueth , that in meditation & contemplation the spirits of the braine ( which are aeriall , yet corporall ) are vsed by the soule in this life . For with inward and earnest intension of the minde and vnderstanding those spirits waxe hoat and drie , and therefore of necessitie must be cooled and tempered with sleepe ; otherwise if men lacke sleepe long , frensie disturbeth both reason and remembrance . By the maner of curing Lethargies , Apoplexies , Epilepsies , Frensies , and such like , Galen resolutely concludeth , that the c discourse of reason and remembrance of sensitiue imaginations haue their seat in the bodie of the braine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the first instrument of the soule to all sensible and voluntarie operations is the spirit , that is in the hollownesse ( or celles ) of the braine . Damascene being a Diuine , sayth as much : The f power of imagination receiuing ( the resem●…ances of ) naturall things from the sense , deliuereth the same to the cogitation and consultation of the minde , ( for they both are one ; ) which taking them and iudging of them , sendeth them to the memorie . g The instrument ( of the cogitatiue and consultiue part ( of the soule ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the middle celle of the braine , and the animall spirit that is there : and the h instrument of the part m●…moratiue is the hinder celle of the braine , and the animall spirit that is in it . Where the instrument is taken for the seat in which the soule worketh , and obiect , from whence the soule receiueth the representations of things , on which she worketh . If the soules operations hang so necess●…rily on the bodie , the doubt is how she may be separated from the bodie . ] The power , by which the soule discerneth and iudgeth of things offered by sense , or by reuelation , is internall and essentiall , so that when she is seuered , she is fully possessed of that facultie as part of her nature . The meanes , by which she commeth to the knowledge of externall and particular things in this life , are naturally her senses and spirits , by which she worketh in the body ; supernaturally the power of God , which now and hereafter lightneth the eyes of the soule , and not onely continueth her knowledge here obtained , but increaseth the same , and representeth to the mind and conscience all things good or bad here obscured , neglected , or forgotten . The separation of the soule from the bodie , and her knowledge after this life , depend not vpon her naturall power and strength , but vpon the worde and hand of God , who can i diuide the spirit from the soule euen in this life , and either take or giue both sense and reason , from her or to her as pleaseth him . From Nabuchodonoser God tooke all cogitation and operation of humane reason and sense ; hee doth the same to others , when it liketh him . Paul liuing was rapt k into the third heauen , whether in the bodie , or out of the bodie , he could not tell ; ( but either way was easie to God : ) as also Iohn , when he was in the bodie , was willed to l ascend vp to heauen , and was there in his spirit , his bodie not dying in the meane space , whiles his spirit was absent . To children that vtterly know nothing in this life , God will giue exact and perfect knowledge of their States , by reuealing vnto them either his mercies , or their miseries . In vs all God will m lighten the secrets of darkenesse ; and as he is trueth , so suffer no trueth to lie hid in his presence . We shall not onely remember all the workes of our hands , and m counsels of our hearts , which now we haue forgotten , but we shall see each others deedes and thoughts , which is no way possible for our naturall abilitie , so farre as shall be needefull for the declaration of his iust iudgement . For n nothing is secret , that shall not be open , neither is there any thing hid , that shall not be knowen , and come to light . Therefore neuer doubt , whether the soule hauing left her naturall and corporall meanes of knowledge shall sleepe till the day of resurrection , shee shall haue an other manner of knowledge , then here shee had , either to her euerlasting comfort or confusion . She shall then perceiue and discerne the things , which o eye neuer sawe , nor eare euer heard , nor euer ascended into the heart of man here on earth . Howbeit neither the separation nor intellection of the soule pertaine directly to this question . I speake not of cogitations , nor of operations of the soule , except they be sinnefull , and those cease after this life , though the knowledge of the soule remaine ; and in this life when sense , discretion , or memorie doe wholy faile , ( vnles●…e it be by our owne fault , as in gluttonie , drunkennesse , immoderate passions of loue , or anger , and such like ) there also the committing of actuall sinne faileth . p Further you commit two grieuous faults : 1 Tertullian the principle ground , which you haue for your opinion here , is wonderfully ill vsed : 2 you are strangely contrarie to your selfe in your verie winding vp of the matter . q It seemeth that Tertullian cited before the reason of the Heretikes , holding that the soules slep●…●…ill the day of iudgement , and receaued no reward at all in the meane time for want of the societie of their flesh ; but r Tertullian answereth and renounceth all the same . And so those were the Heretikes words against Tertullian , which you alleage out of him in steede of Catholikes . ] It is no fault in you to reade so loosely and erre so grossely , that you see neither Tertullians intent , methode , nor proofes ; but wilfully taking the words that are his owne , an●… common to him with the rest of the ancient and Catholike Fathers , as if they were the wordes of Heretikes , to blurre him and the rest with the spot of heresie , when they speake a trueth receiued and beleeued in the Church of Christ. It seemeth , you say , Tertullian cited the reasons of the Heretikes houlding the soule slept till the last iudgement . ] It is past seeming , that either your eyes were not open , when you reade that place of Tertullian , or your wits so weake , that you could not vnderstand your Authour . Tertullian in that booke speaketh not one word of the sleeping or not sleeping of the soule till iudgement ; hee directeth his whole discourse against such as denied the resurrection of the flesh , and therfore held the soule alone after this life should euer lastingly be rewarded , or punished without the societie of her bodie . To reprooue that heresie , which is the ouerthrowe of all Christianitie , Tertullian diuideth his Treatise into two principle parts ; the reasons inducing , and the promises in the Scriptures assuring the resurrection of the bodie . The reasons inducing it he recalleth to three chiefe stemmes . For where the Heretikes to discredite the resurrection of the flesh , opposed the 1 basenes of the flesh vnworthy to rise ; 2 the distruction of the flesh by fire , water , deuouring , rotting and such like , as impossible to be restored ; 3 the dulnesse of the flesh , as hauing neither will , wisedome , or sense of it selfe , but being onely the vessell of the soule , and so subiect to no punishment , in that it is guiltie of no sinne : Tertullian to surprise them in their owne principles , produceth the number of honours that God hath done to mans flesh in this life , the examples of Gods power reuiuing things dead , and restoring things perished , and the rule of Gods iustice , which must not acquit the bodie , that is partner with the soule in all her actions . The first part he concludeth in these words . s To summe that I haue said ; the fl●…sh , which God framed with his owne hands after his image , which hee quickned with his breath after the similitude of his life fulnesse ; which he aduanced to possesse , vse , and gouerne all his workes , which he adorned with his Sacraments and disciplines , whose cleannes he loueth , whose correction he approoueth , whose suffering he holdeth precious , shall it not rise againe , that so many waies belongeth to God ? The second part he bindeth vp in this wise : t All things returne to the state which they lost ; all begin when they cease , and therefore are ended , that they may be renued . Nothing perisheth , but to be kept . This whole course of things ( in heauen and earth ) is a witnesse of the Resurrection of the dead . God did first worke it , before he did write it ; he declared his power , before he spake the word . He sent nature to teach thee , that thou mightst the more easily beleeue prophesie , being first the Disciple of Nature ; and not doubt , that God could raise the flesh , whom thou knowest to restore all things . And if all things rise againe to man , for whom they were made , and not to man , except to his flesh ; what an absurditie is it , that the flesh should vtterly perish , for whose sake , and to whose vse nothing perisheth ? Before he entreth the third part , he maketh this preface . u Exorsi sumus ab AVTHORITATE carnis , de hinc prosecuti de POTENTIA dei : velim etiam de CAVSA requiras : quia subest dicere , & si caro capax restitui , & si diuinitas idonea restituendi , sed ca●…sa restitutionis pr●…sse debebit . We began with the ESTIMATION of the flesh , whether that being perished were meete to be restored ; we then handled the POVVER of God , whether that be so great , as vseth to repaire things decayed : Now if both those bee admitted , I would haue you require the CAVSE , whether there be any so waightie , as to make the resurrection of the flesh necessarie , and euery way answerable to reason ; for that wee may say , though the flesh be fit to be restored , and God able to restore it , yet there ought to be a cause why it should bee restored . The cause of resurrection , Tertullian persueth plainely , pithily , purposely in three whole Chapters ; expresly and directly teaching , that the whole man must bee iudged , to wit both body and soule , because the whole man liued , and ioyned in euery action . x This is the whole cause ( saith he ) yea the necessitie of the resurrection , most agreeable to God , the appointing of iudgement . For that , which must bee iudged , must be raised . The iudgement of God we affirme must be beleeued to bee full and perfect , as it is finall , and euer after perpetuall ; and therefore the fulnesse and perfection of iudgement not to be without the representing of the WHOLE MAN. Now the whole man consisteth in the mixture of two substances , and so must bee presented to iudgement in both , since the whole must be iudged . Such then as he li●…d . such must he be iudged , because he must bee iudged for his doings whiles he liued . Descending then to shew that the Soule and body ioyned in all things good and bad here on earth , and taxing his aduersaries the heretickes as absurd , for diuiding the body from the Soule in the actions of this life ; hee thus chalengeth them in the very next words : y Age iam scindant aduersary nostri carnis animaeque contextum priùs in vitae administratione , vt it a audeant scindere illud etiam in vitae remuneratione . Negent operarum societatem , vt meritò possint etiam mercedem negare . Non sit particeps in sententia caro , si non fuerit & in causa . Goe on then , let our aduersaries first seuer the ioynture of body and Soule in the administration of this life , that so they may dare to part the same in the Remuneration of this life . Let them denie the fellowship of actions , that they may iustly de●…e the reward thereof . Let not the flesh bee partner in the sentence ( of iudgement ) if it were not companion in the cause ( or desert . ) But so farre is it , that the Soule alone did passe this life , that we doe not exempt thoughts , though sole , and not brought to effect , from the communion of the flesh . For in the flesh , and with the flesh , and by the flesh , is that done of the Soule , which is done in the hart . This part of the flesh , as the chiefe castle of the Soule , the Lord taxeth , when he reproueth thoughts , ( saying ) Why thinke you euill in your harts ? And againe , He that beholdeth a woman to desire her , hath committed adulterie in his hart . So that thought without deed or effect , is the act of the flesh . Neuer is the Soule without the flesh , so long as she is in the flesh . She doth euery thing with the flesh , without which she is not . Looke then whether thoughts also be administred by the flesh , which are outwardly perceiued by the flesh . Let the soule reuolue any thing ( with her selfe , ) the countenance maketh shew thereof . Let them deny the fellowship of facts , when they cannot deny the fellowship of thoughts , ( betweene the Body and the Soule . ) Thus stand Tertullians words . I aske now the simplest Reader that is , whether the ancient writer ernestly pursue his maine and coherent matter against his Aduersaries the Heretikes , or whether he alleadge their reasons against himselfe . The Discourser could not see the wood for trees ; but like a babie mistaketh the full and continuall text and proofes of Tertullian for his Aduersaries words , though Tertullian himselfe expresly auouch the contrarie . His Aduersaries reasons if you would faine know , Sir Discourser , you may reade them in the next Chapter , as like yours , as if the one had hatched the other . z Dicent carnem nihil sapientem , nihil sentientem , per semetipsam , non velle , non nolle , de suo habentem , vice poti●…s vasculi apparere animae , vt instrumentum , non vt ministerium . Itaque animae soli●… iudicium pr●…idere , qualiter vsa sit vasculo carnis : vasculum veró ipsum non esse sentent●… obnoxi●…m . These ( Hereticks ) will say , that the flesh hauing neither vnderstanding nor sense of it selfe , and neither will nor nill of his owne , is added to the Soule as a VESSELL , and INSTRVMENT , not as a SERVANT . And therefore the Soule alone must answ●…re in iudgement . how she hath vsed her vessell ; but the vessell it selfe is in no danger of ●…entence . Is not this the very roote of your reason , when you say , a the body sinneth not at all no not in gr●…sse facts , except as it is the instrument ; Otherwise the body sinneth not at all ? And if the Body be free from sinne , then certainly it is fr●…e from condemnation . For neither part of man is condemned , but for sinne . And Tertullians inference is as good against you , as it was against those Hereticks which denied there was any cause ●…or the flesh to rise againe to iudgement . b Iam ergo innocens caro , ex parte qua non reputabu●…tur illi operae malae : & nihil prohibet innocentiae nomine saluam eam ●…ieri . Then surely the fl●…sh is innocent , in as much as euill works shall not be imputed to it , and there is no let why the fl●…sh should not be saued in respect of his innocencie , ( though the Soule be damned . ) Wherefore you must bring the Body within the communion of sinne , or cl ere it in iustice from all condemnation , and so frustrate the cause of resurrection . The last is the error , which Tertullian so much impugned ; the first is the thing , which Tertullian and I a●…rme , and you would seeme to withstand as exceeding ●…urtfull and vntrue . Howbeit your ●…nder shifts auoide not Tertullians proofes , much lesse doth your rash censure preiudice his assertion , that was common to him with the best learned in Christs Church , as I haue shewed . The difference betwixt an instrument , and a seruant . Tertullian forgetteth not : c Euery vessell or instrument is altogether of another matter from the s●…bstance of man. But the fl●…sh , that was at sirst sowed in the wombe , framed , and borne together with the Soule , Etiam in omni operatione mis●…tur illi , is ioyned with the sam●… in euery action . The Body is called by the name of a vessell for that it receaueth and hold●…th the Soule ; but it is also m●…n by communion of nature , who hath the flesh in his operations n●…t a●… an ●…nstrument , but as a seruant . The Apostle knowing this , that the flesh doth nothing o●… it sel●… which is not imputed to the soule , notwithstanding determineth the flesh to be sinfull , le●…st it sh●…uld ●…e tho●…ght to be free from iudgement , in that it is lead by the Soule . Otherwise not so much a●…●…eproofe could agree to the flesh being voide of fault . But T●…rtullian afterward d renounceth , you say , all this same . ] If you spake of your selfe , I would easily admit , that you would faulter in your words , and for want of iudgement o●… truth , vnsay that which before you said ; but Tertullian in this place is farre from it . He ratifieth that which he affirmed from the beginning , it is onely your bluntne●… , that rightly conceaue him not , as you doe nothing else . For he doth not exclude the body from the communion of ech sinne , to which he fastned it before , but he noteth , that as the Soule when she sinneth with her Body , beginneth with desire , tho●…ght and ●…ill of her owne , BEFORE the Body y●…eldeth seruice and assistance to accomplish the sinne , so it is not repugnant to iustice , that after this life the Soule should BE●…IN to suffer , BEFORE the Body be restored to her . This is not my imagination of Tertullians speech , it is his owne explication and restriction to the wordes which you bring . c Id●…irco pro quo modo egit , pro eo & pat●…ur apud Inferos ; prior degus●…ns ●…dicium sicut prior induxit admissum . Therefore the Soule suffereth in hell after the ●…me manner , w●…ich she obserued in sinne , first tas●…ng iudgement , as she first induced the sinne . ●…uery child seeth , that PRIOR in Tertullians words applied to the Soule , must haue relation to POSTERIOR intended to the flesh , and consequently that ech sinne must be common to both ; yet so that the soule first beginneth it by thought , will , and desire , and the bodie followeth with subiection and seruice . This distinction or distribution between the soule & the body , but still IN THE SAME SINNES ; Tertullian obserued before , when he sayd , f Etsi anima est quae agit & impellit in omnia , carnis o●…equium est . Though the soule be that which leadeth and vrgeth to euerie thing , yet the fl●…sh ●…s it which ye●…ldeth seruice . g And againe : Animae imperium , carni obsequium distribu●…s . We assigne the rule and direction ( in good and euill ) to the soule ; the seruice ( or attendance ) to the flesh . So sayth he in the words which you bring , though mistranslated and misapplied : h Quantum ad agendum de suo sufficit , tantum & ad patiendum . How mu●…h ( the soule ) brought of her o●…ne towards the action , so much she bringeth towards the su●…fering : and notas you translate , i for asmuch as it sufficeth by it selfe to doe some●…hat . Where you commit two faults , to make the words sound somewhat to your sense ; the first in rendering Quantum , how much , very doubtfully , as if it were 〈◊〉 , forasmuch as ; the ●…econd in Englishing de suo , by it selfe , of purpose to exclude the concurrence of the bodie ; which Tertullians de suo doth not . For in a ioynt action that is common to manie , men may bring some things de suo , of their owne ; and yet that barreth not the others to bring likewise de suo , some things also of t●…eir o●…ne . The like course you keepe in the rest : for where Tertullian sayth , Ad agendum autem 〈◊〉 de suo s●…fficit ; h●…bet enim de suo , solummodo ●…ogitare , velle , cupere , disponere : ad per●…ndum autem operam carnis expectat . To do ought , the soule of her owne is not suf●… ; for of her owne she hath only thought , will , desire , and disposition , but to performe any thing s●…e expecteth or needeth the helpe of the flesh . You forget , that minùs in Latine is a neg●…iue , and heere standeth to the Verbe ; which you make a comparatiue , and put to the Gerund ; and so where Tertullian sayth , the soule is not sufficient of her owne to do any thing ( he meaneth perfectly or fully , by which words he after expoundeth himselfe ) you make him say , the soule is sufficient by it selfe to do the lesse ; for it is able of it selfe only , to thinke , to will , to desire , to dispose . Where the word solummodo , ONLY , which is added to the Verbes following , you cut from them with a point , and ioyne it to the Pronoune precedent , saying , it is able of it selfe only ; meaning without the body , thereby to exclude the bodie from all communion and impression of the thoughts , which Tertullian before did impart to the bodie . And thus by wresting Tertullians words , you make him c●…ntrarie to himselfe , because he should not seeme contrarie to you ; which is the cou●…se of your vnlearned skill , vsed euery where by you , when any thing standeth in your way . Otherwise Tertullians words are plaine enough after his maner , and no way repugnant to that which went before , but haue in them rather an exposition , what seruice and sub●…ction the bodie yeeldeth to the soule in sinne , without which the soule can accomplish no sinne . For though desire , cogitation , and will are in the soul●… as her owne , and come from the soule to begin euery sinne , yet she can perf●… no sinne without her bodie . Likewi●… your col●…ection out of Tertullian , that the k soule now without the flesh receiu●…th i●…gement for such actions , as of it selfe it was sufficient to doe , ] hath neither any trueth in it nor concordance with your authors sense or words : for Tertullian confidently pronounceth , that the l iudgement of God must be beleeued to be FVLL , FINALI , and PERPETVALL ; none of which agree to the iudgement that you pretend for the actions of the soule alone without the bodie . It is NOT FVLL , because the one halfe of man is absent : it is NOT FINALL , because an other iudgement and sentence shall follow after : it is NOT PERPETVALL , because it dureth but till the resurrection , when both soule and bodie shall be cast into euerlasting fire : it is NOT GENERALL , because such of the wicked , as liue when Christ shall come to iudge the quicke and dead , shall not haue their soules punished apart from their bodies . This doctrine therefore is verie false , that sinnes m●…erely spirituall , as you terme them , namely , Heresies , Turcisme , and Atheisme , shall not be punished in , or after the last iudgement , when the bodie shall be reunited to the Soule , because their punishment the soule alone must suffer , since she alone committed them , as you say , without any consent or communion of her bodie . Neither doth Tertullian call this punishment of the soule without the bodie simplie or absolutely IVDGEMENT , but the TASTE or SHEVV of iudgement . Hilarie saith rightly of it . m The day of iudgement is the repaying of eternall ioy or paine . The time of death in the meane space hath euery one tied to his state , dum ad iudicium vnumquemque aut Abraham reseruat , aut poena ; Whiles either Paradise , or punishment keepeth euery man for iudgement . So Tertullian n Cur non putes animam & puniri & foueri in inferis sub expectatione vtriusque iudicij in quadam vsurpatione & candida eius ? Why shouldest thou not thinke the Soule to be comforted and punished below in the earth vnder the expectation of either iudgement ( of eternall happinesse or cursednesse ) in a kind of vsurping and foreshewing thereof ? That Tertullian here calleth o degustans iudicium , a foretasting of iudgement , but no full finall , perpetuall or generall sentence , which are the properties of Gods iust iudgement against all sinnes of thoughts , words , or deeds . Tertullian confesseth that the Soule doth p not diuide all her works with the ministerie of the flesh , and that the Diuine censure doth pursue the onely thoughts and bare Wills of men . And therefore he saith , q Sensus delictorum etiam sine affectibus imputari solent anime . The very purposes ( or desires ) of sinne without their effects are imputed vnto the Soule . ] When Tertullian speaketh of sinne committed by the Soule alone without the Body or the helpe thereof , he meaneth without any EXTERNALL PART of the Bodie concurring thereto ; as in outward facts , when hands , or feete , or other members of the Body are imployed to bring the sinne to a sensible act and effect . Take his owne example in both these places . r Qui viderit ad concupiscendum , iam adulterauit in corde . He that seeth a woman to desire her , hath committed adulterie in his hart . Is any man so childish as to thinke , the Soule can see or desire a woman without corporall sense or concupiscence ? There is then in that case plainly the concurrence of the eyes and affections , which are bodily ; but yet because the Act is not accomplished , the sinne remayneth in the hart alone , and proceedeth not vnto the DEEDE . And so diuiding sinnes into thoughts , words , and deeds , as Saint Austen and other Diuines doe , when words and deeds are forborne , they often say that men sinne in thoughts alone ; but this doth not exclude the inward coniunction and communion of the Soule with the Body in sinne , which is denied to be corporall , because it is not open to the sense Notwithstanding the powers of the Soule vsed therein are permixed with the spirits of the Body , which are corporall in comparison of the Soule , though spirituall in respect of the grossenes of the flesh , in that they are aeriall , and approch the nature and purenes of ayre , to which the word spirit is vsually applyed . So that the diuerse taking of the Body , sometimes for the outward masse of flesh subiected to sense , sometimes for the inward powers of life and sense tempered with the body , causeth this difference of speech in Tertullian and the rest of the fathers ; who all concurre in this , that except the body haue life and sense , the Soule can commit no actuall sinne . For we must not onely be liuing , but awaked and aduised , before wee can voluntarily runne into sinne . Of sleepe , which bereaueth vs of sense , I haue spoken before ; of death , which taketh life from vs , it is also certaine that thereby sinne ceaseth in vs. s He that is dead is freed from sinne , saith the Apostle , that is , sinneth no more ; so Chrysostome expoundeth it . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that is dead is deliuered from sinning any more . And Ierom. u Mortuus omnino non peccat . The dead doth by no meanes sinne . Ambrose . x Impius si moriatur , peccare desinit . The wicked when he dieth , ceaseth to sinne . Epiphanius . y In the next world after a man is dead , there is no righteousnesse , nor repentance : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor any workes of sinne . For as Hilarie obserueth , z Decedentes de vita , simul & de iure decedimus voluntatis . When we depart this life , we are withall cut off from all libertie of Will. Theophylact. The x Apostle speaketh thus of euery man. For he that is departed from this life , is iustified from sinne , to wit , he is loosed and deliuered from it . Our new writers affirme no lesse . Bullinger . b This is a generall Rule , the dead doth not sinne at all ; yea , he can not sinne . Peter Martyr vpon the same place . c The dead cease from their euill actions , in which before they liued . Caluine . The d Apostle reasoneth from the proprietie of death , which abolisheth all the actions of this life ; Beza . The e Apostle speaketh of the effect of death , which maketh vs when we are dead , necessarily to cease from the actions of this life , and consequently from sinne . So that leroms conclusion is very true . The f dead are able to adde nothing to that , which they brought with them out of this life . For neither can they doe well , nor sinne , neither encrease vertues nor vices . If then the Soule can not sinne , except the body haue life and sense , ( for neither in death , nor sleepe men doe sinne ) without question the body must concurre to the committing of all sinne ; and the action is common to both . And if not onely life and sense be required in the body , but intelligence and remembrance to discerne good from euill , must remaine vnperished , before the Soule can sinne , ( for otherwise Insants , mad men , and others stroken with Lethargies , Epilepsies , and Apoplexies , should doe nothing but sinne , by continuall omitting of good , if not committing of euill ) and these naturall infirmities , or violent distempers of the braines come from the body , and ouerwhelme the actions of reason and memorie ; how can the body bee excluded from the communion of all sinne , whose parts and spirits , if they bee inflamed or obstructed , doe excuse men from sinne , by hindering the iudgement of good and euill ? And where no sinne is committed , but that which is either embraced with loue and delight , or else inforced with feare and dislike ; and all these haue their sensible impressions and motions in the heart ; how should the body bee free from any sinne , which hath his manifest delectation and contentation in euery sinne , bee it neuer so inward and spirituall ? Howsoeuer then your vnlearned and vnbridled humour pronounce this Doctrine to bee exceeding vntrue and hurtfull , and more then strange , and euen hereticall ; it is a faire , plaine , and Christian trueth , that all sinne in man is common to body and Soule , and that as both parts do ioyne in the committing of each sinne , so shall both bee coupled in the punishment of each sinne ; though the Soule , as shee first beginneth , and most affecteth sinne , whether by her sense , or vnderstanding ; so shall shee first taste , and most feele the iust iudgement of God against sinne . Lastly you contradict your selfe . For you graunt , that the Soule hath g some sufferings in this life and the next , which come not by the body . ] I graunt it indeede ; and therefore your impudencie is the more , who by adding ( onely ) to my former words would make mee say the contrarie . I h suppose you denied before the Soules punishment without the body . ] Where and what are my words that make the deniall ? You and your friends haue skanned them often , and neere enough ; shew them , or else your supposing will prooue by your leaue but a shamelesse inforcing . The strongest words , that I haue sounding that way , are these ; i The iustice of God both temporally and eternally punisheth the Soule by the body . Which words are apparently sound and true ; and therefore you could not falsifie them , but by putting ( onely ) of your owne vnto them , which was no part of my speech nor intent . k Seeing now you graunt it , therefore it followeth by your owne words , that the wicked sinned meerely in and by their Soules . ] It is a world to heare a man conclude so much , and conceiue so little . For first though the Soule bee punished without the body , yet is that not the full punishment of sinne ( which is and must bee eternall ) for want of the body ; and therefore this reason is rightly returned on your owne head . For if the body ( as you say ) doe not sinne at all , then should the Soule euerlastingly bee punished without the body . But that is expresse heresie , gainesaying the resurrection and condemnation of the body to euerlasting fire . Since then the punishment of the Soule is not full without the body , it is a necessarie point of Christian truth , that the body did sinne as well as the Soule ; otherwise it should vniustly be punished together with the Soule . Againe , what if the body before Iudgement bee not punished in the same place , nor with the same paine that the Soule is ; is that a consequent , the body is free from all punishment of sinne ? As though priuation of life , corruption to dust , subiection to the curse , and obligation to eternall fire were no punishments , which are allotted to the body for the time , till the day of generall resurrection and iudgement . Wherefore this reason also recuyleth vpon you . For if the bodies of the wicked , when they bee seuered from their Soules , are not exempted from some punishment of sinne ; that rather inferreth the body was partner with the Soule in sinne , then vtterly innocent , as you would haue it . How l sound this is I wot not , where you yeelde none other reall and positiue punishment now to the Damned , but remorse and remembrance of sinne onely , as it seemeth . ] What talke you of soundnesse , till you shew your selfe to haue more sense in matters of Religion ? To repeate all the paines , which the damned doe suffer , would trouble your wits ; and if I could doe it , to what purpose were it ? I said , the Soule seuered from her Body was punished in hell with the m remembrance of sinne , gnawing the conscience ; m losse of Gods fauour , afflicting the mind ; m besides the paine of fire , which torment is vnspeakable . Your eyes did not serue you to see those words , besides the paine of fire ; You vouch , I yeeld no punishment to the damned now but remorse and remembrance of sinne ONLY . ] Let your discrete Readeriudge , what dealing this is , and how well you deserue to be beleeued vpon your word . The fire of hell you will say , is no reall nor positiue punishment . ] The triall of that will cost you deere , you were best forbeare your dreames , till you bring your proofes . You would haue , if I ghesse right at your meaning , immediate paine from the hand of God tormenting Soules in hell : but when you prooue , that God is not able as well with meanes to punish the Soules of the wicked , as without meanes ; and that the fire of hell so often threatned in the Scriptures , is but a figure of speech to make vs afraid , we wil harken after your new reall and positiue punishments , which you so highly esteem , because they are deuised by your selfe . In saying that Christ was not free from some proper punishments to his Soule , as sorow and feare in his Agonie , n If you meane as you speake , then it followeth euidently from your owne words , that Christ suffered proper punishment in his Soule from the very wrath of God , which in a word is the granting of our whole Question . ] He that will follow you in your fansies and follies , shall haue some what to doe . That sorrow and feare for what causes soeuer are punishments of our first sinne inflicted on Adam and all his posteritie , whiles here they liue , is newes to none , but to you . Saint Austen saith , o Sunt duo tortores animae , Timor & Dolor . There are two tormentors of the Soule , sorrow and feare . Now torment without sinne the Soule should neuer haue had . Fnding then p sorrow and p feare in the Soule of Christ by the witnesse of the Gospell , though the cause thereof be not expressed , I resolued that Christ tasted these , which were punishments of sin by their first institution , as well as other our infirmities of Soule and Body . What followeth hereupon ? That q these were proper punishments inflicted on Christ by Gods very wrath . ] Who saith so ? You or I ? They are your words in deed , but no way mine . It followeth , you say , euidently from my words . ] As how ? Christ was not free from SORROVV and feare ; and these were punishments of our first offence ; ergo , what ? Ergo , the whole Question is granted in a word . ] Ergo fooles might flee , but for want of wings . The Question is , whether Christ died the death of the Soule , or suffered the paine of the damned . You heare me say Christ sorrowed and feared ; as also he hungred in the desert , and thirsted on the Crosse , which likewise came into mans nature as punishments of sinne ; will it hence follow , that hunger and thirst are the paines of hell ? No more doe sorrow and feare inferre the whole Question , except in a mad moode you will auouch , that no man can feare , or sorrow , vnlesse he suffer the paines of the damned , and death of the Soule . [ But Christ suffered these as a punishment of our sinnes , you will say . ] And so did he those . For though euery thing , which he suffered , did not yeeld satisfaction for our sinnes , because death was required to make the full paiment thereof ; yet euery infirmitie and miserie , that he felt consequent to our condition , were recea●…ed in him as punishments for sinne fastned to our nature and state . r I feare you meane his holy affections , as deuotion to God , and compassion to men . ] Were there any sufferings in Christ , that were vnholy ? Would you haue him afraid , that he was or should be reiected and condemned of God ? Or sorrow for the losse of Gods grace , and sauour in him selfe ? That were vnholinesse in deede , to be in any sort so affected , and without hainous blasphemie you can not suspect that of Christ. But his paine , you thinke was infinite . ] Then was his patience and obedience the more religious and pretious in Gods sight , wheresoeuer he felt the paine , either in Soule , or in Body , or in both . And when you haue said what you can , and deuised what you will , except you will weaken Christs faith , hope and loue in God , which without sinne can not be , you must leaue feare and sorrow in him to be naturall and holy affections , and no way defiled with our sinne . The obiect or cause of Christs feare is that you would speake of , if you could tell what to make of it ; but you dare not depart from your couert of Gods very wrath and proper punishment for sinne , least you should vtter as many absurditics as syllables . That feare and sorrow then were affections in Christ , I thinke no man doubteth besides you ; and that they were in him most holy , you dare not deny , least to folly you should ioyne heresie ; and so notwithstanding your feare what I meane ; sorrow and feare in Christ were most holy affections , whatsoeuer the occasions of his feare and sorrow were . If they were affections common to Body and Soule , how then were they punishments proper to the Sonle . ] I vse not PROPER , as you doe , for that which is peculiar to the Soule , and not imparted to the Body ; for so no feare nor sorow is proper to the Soule in this life ; and least of all Christs ; whose Body no doubt was afflicted with the feare of his minde ; which as you thinke astonished and ouerwhelmed all the powers of Christs Soule , and senses of his Body ; but I take proper for that , which first beginneth in the Soule , though it after offend the Body . Otherwise the Body feeleth nothing , which doth not affect the Soule , neither is there any feare or sorrow in the Soule , which is not impressed on the Body . The sorrow s of this world worketh death , saith the Apostle , which it could not do but by changing and decaying the Body ; and godly sorrow , for sinne , though it make a deepe impression in Soule and Body , yet the pardon of sinne , and comfort of grace doe more reuiue the spirits , then sorrow doth quench them ; and so that hurteth not mans life , as worldly sorrow doth . But why cite I the Fathers , that Christ did not feare either death or hell ? ] Forsooth because you and your friends make that the cause of Christs feare and Agonie , though now you hide it vnder the name of Gods proper wrath . And if it be an absurd , impudent , and impious assertion to say that Christ trembled or doubted for feare of hell , as due to him , or determined for him , what is it then to defend , that he did and must suffer the very paines of the damned and of hell , before we could be redeemed ? If he did not feare it , how could he suffer it , since he was not ignorant what should befall him ? A naturall feare , you say , he had of death and hell . ] A disliking and declining of hell Christ might haue as well for him selfe , as for vs , that were ioyned in one Body with him ; but a doubtfull feare , what should be the end of him selfe or his sufferings , he could not haue . The weaknesse of mans nature might also iustly tremble and shake at the might and power of God prouoked with our sinnes , which were to be answered and ranfomed by his Body ; but other feare Christ could haue none , and these I trust be religious submissions , and not amazed confusions , such as you put in the Soule of Christ. You come now to your fortifying of your speciall reasons , not speciall for any more excellencie in them , then in the rest , which you may safely sweare ; but for that they more specially touched the question , as you say , though you neuer offered to come necre it . To the words of Esay the Prophet by you cited , that Christ t bare our iniquities , and sustained our sorowes themselues , I answered shortly : the words made nothing to your purpose ; the text did not expresse , whether Christ sustained all or some . What now replie you ? u I meane all and euery whit , so farre as possibilitie will admit . ] Keepe your meaning to make sawsigies : as I aske not after it , so I little regard it . How prooue you the Prophet meant so ? Not by his words ; for they are not generall : what other helpe you haue to come by his meaning , I would gladly heare . x The verie text expresseth ( so much ) WITH GREAT EMPHASIS : Christ bare our sorowes themselues . ] You shew your skill , when you come to your proofs : for first this is no Emphasis ; and were it , how prooue you , that an Emphaticall proposition is all one with a generall ? The words , if you did rightly translate them , are not , he bare our sorowes themselues ; the affixe cleaueth to the Verbe and not to the Noune , but our sorowes he bare them . Where the Pronoune ( them ) is a superfluous addition , as the best learned in the Hebrue tongue obserue in the like ; and not an emphasis , as you would haue it . Foster in his rules before his Hebrue Lexicon , sayth , the Hebrues often y put the Noune before , whose case they after repeat by a Pronoune affixed to the Verbe : as in Iob. 3. verse . 6. That night , let darkenesse oppresse it : and in the 90. Psalme , The dayes of our life , they are seuentie . Pagnine likewise in his Hebrue Institutions teacheth , that z many things in the Scriptures are redundant ( or superfluous ) as touching the sense , which yet grace the speech : as in Genesis ca. 1. verse . 30. Euery creeping thing , in which is the breath of life in it : and so Exodus ca. 25. verse . 29. Thou shalt make basons , with which to couer with them . Petrus Martinius in his Hebrue Grammar noteth , that a Pleonasmus , which is a superfluous addition , is much vsed in Hebrue : as in the first Psalme ; The wicked are as the chaffe , WHICH the winde tosseth it . And Iunius ; b There is in the Hebrue tongue a pleonasmus ( or superfluitie ) of the Pronoune ioyned with the Verbe : as Ierem. 5. verse . 5. I will goe , I , to the great men . Cornelius Bertrame in his table of things worthie to be obserued , ioyned to Pagnines Hebrue Lexicon newly augmented by Mercer , Ceuallere , and himselfe , sayth , The c Relatiue , and euen the affixe are often redundant ( or superfluous ) in Hebrue . Whereof the learned Reader may see many examples in the theme Bachar ; as , the d citie ▪ which I haue chosen it , and e Dauid whom I haue chosen him , and elswhere , which I omit for breuities sake . S. Peter doth imitate that phrase in Greeke , when he sayth , f By whose ( his ) stripes you are healed . Our English tongue admitteth the same kinde of speech : as if we should say ; our dayes , we waste them in vanitie ; our bodies , we weaken them with intemperance ; our foes , we flatter them ; our friends , we neglect them ; and such like : where the Pronoune following the Verbs , repeateth only the words , and directeth the cases that went before , as the Hebrue affixe doth , but addeth no force vnto them . Yet grant it were an emphasis ; doth not an emphasis stand as well to a singular or particucular proposition , as to a generall ? My Redeemer , sayth Iob , g I my selfe shall see , and mine eyes shall beholde , and none other . Here is a triple emphasis , and yet the proposition singular . Our soule , it is exceedingly filled with the mockes of the wealthie . Where there are three more emphaticall veheinencies , and yet no proofe , the proposition should be generall . This we conclude the rather , because the sense of paines and sorowes onely was the ransome ordained by God in Christ , that by them our sinnes should be satisfied . ] This supposall is not true , and yet were it admitted , it concludeth not that which you vndertooke to proue . For there must be more in mans ransome , than the sense of paine and sorow only : otherwise euerie man might haue beene a Redeemer as well as Christ. You exclude by your adding of ONLY , the chiefest waight and worth of our redemption , which was the dignitie and innocencie of the person that suffered . For as Gods holinesse was infinitely despighted , and displeased with our disobedience in Adam , and his Iustice thereby infinitely prouoked ; so in the satisfaction for sinne his Holinesse was to receiue an infinite recompense , which was the obedience of his owne Sonne ; and his Iustice to finde a sufficient barre to breake off the extremitie and perpetuitie of vengeance due to our sinnes . Both these the Scriptures expresse in mans ransome , as well as the paines . k The Church of God , which he purchased with his owne bloud , sayth Paul. Where the person of the Purchaser giueth full force to the price that was payd , since the bloud of none but of him that was God and man , could performe so much . Againe , in the very price it selfe , the innocencie of the Sufferer is a part , as well as the patience . So Peter auoucheth : l You were redeemed with the precious bloud of Christ , as o●… a Lambe vnd filed and vnspotted . It sufficeth not , that he was a Lambe , he must be vnspotted and vndefiled , before he could be accepted for our sinnes . Wherefore not the suffering alone , but the m offering himselfe without spot to God through the eternall spirit , purged our consciences from dead workes . This you are not willing to heare of , who auouch Christ to be n sinfull , defiled , hatefull , and accursed by our sinnes ; but I trust there are few , that will forget the doctrine of the Holy Ghost , that Christ must be o holie , innocent , vndefiled , and separate from sinners , ( before his sacrifice could be accepted for vs ) to giue eare to your vaine , if not wicked illations . But admit , that suffering onely were the ransome of our sinnes ; what will follow ? Ergo , Christ suffered all the verie same punishments that were due to vs , or which the damned doe suffer ? Who reasoneth thus , but he that is neither acquainted with trueth nor reason ? I speake not how blasphemous and impious your conclusion is , but I aske how it any way hangeth to your antecedent . p What soeuer in this life might be painfull , and was due to mankinde generally for sinne , and in it owne nature was no sinne , that Christ suffered wholly and altogether for vs , euen the same which els we should . ] This lacketh a faire deale of your generall and emphaticall collection , which you would force out of Esay , as if Christ had borne ( all ) our sorowes themselues , that is , all the same which we should haue borne . You of your owne head make here three recantations of that vniuersall proposition , which you goe about to proue . And if your authoritie stretch so farre , I hope I haue as good right to put in S. Peters limitation , that Christ q bare our sinnes himselfe in his bodie on the tree : and S. Iohns ; that Christ was r full of grace and trueth , of whose fulnesse we all haue receiued : and S. Pauls ; that Christ was s deliuered for our sinnes ( t into the hands of sinners ) to do u whatsoeuer the hand and counsell of God had before determined to be done . Put these exceptions to your generall assertion , which haue as good interest as any of yours , and better than some of yours , and inferre what you can . Your emphasis will not doe you a penie woorth of good , nor me a farthing of hurt . For as the death of Christes soule doth defile him with sinne , and exclude him from God ; so the true paines of hell can neither be suffered in this mortall life , nor at mens hands , nor leaue in Christ any sparke of grace or trueth , which are absurdities and impieties enough to breake the greatest beame that is in your building . But let vs see how handsomely you contriue your exceptions . Whatsoeuer in this life might be painfull , and was due to mankinde generally for sinne , all that and euen the same Christ suffered wholly for vs. ] Due to mankind in this life for sinne , are all and all sorts of corporall griefs and plagues , as blindnesse , dumbnesse , sicknesse , and such like defects and distempers of bodie and minde as naturall and extreme follie , frensie , lethargie , and many moe . Did Christ suffer all and the very same in this life wholly and altogether , as you auouch he must ? DVE perhaps you take for that which is appointed , and inflicted on all men generally for sinne . Is no more due to any man for sinne than he suffereth ? dealeth God fully with euerie man according to his sinnes ? This is doctrine false enough : but wrest wordes to your will , for that is your strength ; was all that and the very same which Christ suffered determined and appointed for all men to suffer ? were all men to be whipt , crowned with thornes , and hanged on a tree as he was ? If you vse to flappe men in the mouthes with such manifest falsities in stead of your holy verities , they will thinke you suffer somewhat that Christ neuer suffered , though you would indanger aswell his wits as his merits for the time of his agonie . That which you conclude , is x mine owne plaine confession ( you say ) pag. 138. 286. ] The Reader by this time is so much vsed to your fittens and fansies , that he will trust neither your collections nor assertions vpon my words . I vtterly say no such thing , I spake indefinitely : that y smart , paine and griefe of bodie or minde , be it neuer so great , will commend the obedience and patience of Christ , so it haue no sense of damnation , or separation from God. And in the next place , when you had obiected , the ●…ead ( Christ ) must suffer what the members doe ; ( where I hope you meane in this life , for the members of Christ suffer not the paines of hell after this life ; I answered , z The punishment of sinne which proceedeth ( in this life ) from the iustice of God ( vpon the members of Christ ) and is no sinne , that Christ might and did beare , but in no wise those terrours and feares of conscience , which proceed from sinne , and augment SINNE , and sometimes light on the members of Christ for a season to humble them . What maketh either of these places for Christes suffering the paines of hell ? If you see so much in them , you see more than I did at the first vttering of them , or yet doe vpon better reuiewing them . I did and do grant , that Christ suffered the same punishments which Gods iustice inflictea on all mankinde for sinne , during the time of this life , and haue no sinne nor sinfull adherents in them , as doubting , distrusting , and despairing haue ; if you vrge no more , we shall soone agree . Where then is the death of the soule , which without sinne can not lose her life in God ? and where are the true paines of the damned , which are not inflicted on all mankinde , though they were due to all ; nor imposed on any during the time of this life , since this corruptible flesh and mortall condition of man is not capable of those violent and terrible iudgements which God had reserued for another world , where bodie and life shall dure for euer in eternall torments ? a All these our due sorowes , and all this our sharpest deserued paine , euen Gods owne immediate hand smiting the soule for sinne , ( which farre exceedeth and comprehendeth all other paine ) Christ without any dispensation or qualification whatsoeuer endured for vs. ] If Esay had sayd so much , it would make somewhat for your matter ; but since it hath no better warrant than you say , you shew vs how full you are of idle and vaine conceits , and how ready rather to turne heauen , earth , and hell vpside downe , than to faile of your fansies . But to me and others that rest our faiths not on your sleights , but on the sacred Scriptures , you multiply monsters in all these your newest deuised , and sharpest supposed paines from the immediate hand of God smiting the soule of Christ. That all paines here and in hell are ordeined and strengthened by the power of Gods hand , I make no doubt ; but that in all temporall or eternall paines due to the soule for sinne , God vseth his immediate hand on earth and in hell , I wholly reiect this as a fantasticall error of yours , and giue it no place neither in the soule of Christ , neither in the soules of the damned . We see how easie and vsuall it is for God , by the bodie to afflict the soule , and to make it feele the force and rage of euery griefe . He likewise maketh the soule afflict her selfe , as well with feare and sorow , as with remembrance , intelligence , and conscience of her sinnes past , and paines to come . The same God is able with the same power to make the weakest creature torment and punish both soules and diuels , since hee giueth strength to men and angels ; and taketh it from them , when pleaseth him . That therefore euerlasting fire prepared for the diuell and his angels , into which all the wicked shall be cast , is nothing but a secret smiting of the soule by the immediate hand of God , I auouch is a palpable errour contrarie to the plaine words of the Scripture , and to the whole Church of Christ , as I haue formerly shewed . And that the soule of Christ was so smitten in his passion , is a bolde and bare presumption of yours , lately broched to deriue your new-found hell to the soule of Christ , without any trueth or shew of sacred Scripture . And yet all this being admitted , it will not proue the paines of hell , nor the proper wrath of God in the soule of Christ. For put the case , that Christ suffered as much paine in this life as was possible for man to suffer ; so long as he fuffered it patiently , willingly , with full assistance of grace , and assurance of Gods fauour and loue toward him and his , it is euident this is not the paines of the damned , nor properly the wrath of God. So should all Martyrs and others of the godly , whose soules are wrested from their bodies with extreame and intolerable torments , be in the true paines of the damned , which is a falshood flatly repugnant to the word and promises of God. And that a finall separation from God , confusion , desperation , and eternall damnation shall torment and afflict the soules of the damned , no more than a positiue paine doth the faithfull in this life , not exceeding the strength of man , or ending this life with the sharpnesse thereof in hope and comfort of eternall bli●…le ; this is such a brutish position putting no difference betwixt comfort and confusion , hope and despaire , blessednesse and cursednesse , saluation and damnation , the fauour and terrour of God , nor giuing any more ease nor ioy to the one than to the other , that I thinke few men besides you will runne on these rocks . First then , that God is not able to punish the soule seuered from the bodie by meanes , but himselfe must be the immediate and onely tormentor of soules in hell , this hath no trueth in it . Next , that Christes soule was thus tormented and pressed with the immediate hand of God , hath no ground besides the giddinesse of your head . Lastly , if both those were receiued , yet was there great distance betweene the feare and sorow of Christ suffering in perfect affiance , and expectance of eternall ioy and honour from God ; and the terrors , griefs and torments of the damned , reiected and condemned of God to perpetuall and vnsufferable paines ; so that your conceits in this place are weake , false and wicked . The smiting of the Soule by Gods immediat hand , farre exceedeth and comprehendeth , as it were , all other paine ; and that Christ suffered without any dispensation or qualification whatsoeuer . ] You need no Qualification to holde as many absurdities , as your pen can heape together ; you dispense with your selfe . That your new hell , which of your owne head you make to be the smiting of the Soule with Gods immediate hand , farre exceedeth all other paines ; you speake the words , but where are the proofes and deeds ? The true paines of hell , which God hath ordained and denounced in his word , farre exceede the power and patience of men and Angels ; neither can they be suffered in this mortall flesh , and feeble life of ours ; which fainteth vnder extreme anguish , and parteth the Soule from the body by farre lesser paines , then hell hath any . Chrysostome saith of them truely , b Name fire , sword , deuouring beasts , and if any paine bee more grieuous ( in this life ) attamen ne vmbra quidem sunt haec ad illa tormenta , And yet these are not a shadow to those torments . Now your new made hell , that so farre exceedeth and comprehendeth all other paine ( as you pretend , ) not onely Christ did suffer with quietnesse and patience , but the members of Christ , that are no more then men , and the wicked , that are the worst and the weakest of all men , in respect of inward strength , endure the same , as you affirme in this life . Yea , so terrible are your late deuised paines and sufferings of Gods wrath , which as you say c alwayes accompanie them that are separated from the grace and loue of God , that they neither end the liues , nor waste the flesh , nor breake the sleepe of the wicked . This exceedeth , you say , and comprehendeth all other paine . ] But the pains of hell indeed haue an other maner of torment and terrour in them , then to suffer men to eate and sleepe . These be your mockeries of Gods wrath , and not the hell which he threatneth . If it comprehend all other paines , that are mediate , and those as well priuatiue , as positiue ; how is it then immediate ? Can it both comprehend all paines that haue meanes , and yet bee without all meanes ? But what may not you say , that without any dispensation take vpon you to found a new hell , and subiect the Soule of Christ vnto it as a principall part of our Redemption ? d Thus Ierom also expoundeth this very Text , against whom you may turne your vaine and friuolous insultation for his indefinite speech , to whom it pertaineth in this case , as well as to me . ] If you could prooue , that Ierom intended a generall conclusion , as you doe , then were Ieroms indefinite proposition somewhat too short to declare his meaning ; but who saith that Ierom meant so , besides your selfe ? Ieroms proposition therefore to his purpose is sober , and sound ; and yours ouer-reaching the trueth of Ieroms Assertion , hath neither veritie , nor sobrietie in it . e In learning and reason an indefinite proposition , is to be taken as vniuersall in a necessarie matter . ] But if the matter be not plainely necessarie , that the Assertion may be fully generall ; to conclude a generall vpon an indefinite , is inexcusable ignorance , and oftentimes intollerable madnesse . If it bee simply necessarie , then is it as true in all , as in one . But how commeth this to bee a matter wholly necessarie , that whosoeuer will redeeme or deliuer a prisoner , must suffer all things without exception , which the prisoner should ? I troe , if that were true , few prisoners would bee ransomed amongst men ; and in Christ it is not only most vntrue , but furious and heynous blasphemie , to say hee must , or did suffer all the same , which was due to vs. For so Christ must bee excluded from all grace and glorie , and subiected to euerlasting confusion and damnation , as wee should haue beene . And if you make this a matter simply necessarie in Christ , before we could bee redeemed , I know not what you may adde to augment this franticke impietie . f It is a necessarie matter , you say , yet but f so farre as knowen possibilitie admitteth , and indeede no farder . ] Well fare your learning , that in one and the same sentence auouch this to be necessarie , and not necessarie ; and so generall , and not generall . These bee the flowers of your best digested doctrine . But Sir , if the generall Assertion be blasphemous , then is it no way necessarie , except you haue a qualification to make blaspemie a necessarie matter . If the Assertion may not be generall , least it be hereticall and worse , why labour you so earnestly against the words of the Text , to fasten the generall not on Ierom onely , but on Esay also ? Will you needes make the Prophet a blasphemer for companie ? But you will delay the blasphemie with a knowen possibilitie . ] If there be knowen impossibilities to hinder this generall Assertion , as indeede there be many , how commeth it to be a matter so necessarie , as you make it ? Be impossibilities generall , and necessarie with you ? This is the first rule of reason and Art , that I heard come from you , since you entred this question ; but if your iudgement serue you no better to discerne betweene matters necessarie and vnnecessarie , I would wish you to keepe the rest of your Logicke for Loyterers hall . Did you thinke Sir Discourser , with a vaine bragge of a necessarie matter to outface the Reader , where if you could prooue it to be necessarie , you need not flie for helpe to any rules of reason ? Your Rule therefore is sensibly false in earthly Ransomming of prisoners ; and much more false and impious in the Sonne of God , who would and might tast by his man-hoode the miseries of this life , but in no wise be partaker of our inward , or euerlasting pollution , or confusion . Though you added ( malediction ) to Ieroms words , yet that is you say , g None other but an honest falsifying of your Author , to expresse his meaning ; and a silly deuise of mine to turne off Ierom without an answere . ] Your proofe of Ieroms meaning is as weake , as your addition to his words was false . The words cited by Ierom immediatly before , are these , the chasticement of our peace is vpon him ; and not as you vntruely auouch , ( the Apostles words ) He was made a curse for vs. That indeede goeth before , but before also goe the misiudging , wounding , and hanging of Christ on the Crosse. Now the relatiue following , ( QVOD enim ) must either be referred to all that went before , and so not to malediction apart from the rest , or to that which went next before , which is the chasticement of our peace . And so either way you were ouer bold with your Author , to referre his words whether pleased you . And farder answere to Ierom there needed none . For to no proofe needed no answere . And yet what better answere could you haue , then for Ieroms meaning , since his words are not generall , to haue Ieroms conclusion in that very place h brought you , which best serueth to shew Ieroms intent ? Of Christs hanging on the Crosse Ierom speaketh , noting that to be a cursed kinde of death out of the Apostle , which I am farre from denying . So doth he of digging Christs hands and feete out of the Psalme , and of the rest of Christs wounds and stripes , by which we were healed , out of the Prophet , whom hee expoundeth ; All which Christ suffered for vs , being in deed due to vs for our sinnes . Leaue out your falsifying of Ieroms words and sense , that ( whatsoeuer curse ) was due to vs for our sinnes , Christ suffered for vs , and I see no cause why Ieroms words should neede any answere . i That this place of Esaie , and the whole Doctrine , which I auouch , touching these fufferings of Christ , may be the better receaued , let vs note that the publike Doctrine appointed by Authoritie to be taught throughout England expresseth the same ; Namely , Nowels Catechisme . ] Since the Scriptures , which plentifully and plainly teach vs the true price and meanes of our saluation , giue no warrant of your new found Doctrine , and the whole Armie of Auncient and learned Fathers , who could ill instruct the people committed to their charge , if they themselues were ignorant of the true meaning of their Creed and Catechisme , neuer heard nor thought of your late deuised Redemption by Christs suffering the very paines of hell , and the same which the damned doe suffer , without any dispensation or Qualification , for so it liketh you to speake ; if you could produce moe new writers of your mind , then you doe or can , they must pardon me for not admitting any Doctrine touching our Redemption , but what I see grounded on the plaine euidence of the Sacred Scriptures ; and so receaued in the Church of Christ before our Age. I list not to deuise or approue a new Saluation vnknowen till our time , and if any man be otherwise minded , he shall goe alone for me . God grant me to be a member of that Church , which hath reuerently receaued and faithfully beleeued the simplicitie of the Scriptures touching our Redemption by the death and bloud of Christ Iesus . Howbeit I see many men speake diuersly , that meane nothing lesse then your late found hell , inflicted by the immediat hand of God on the Soule of Christ. Where then you dreampt in your Treatise , ( as you still doe in your Defence , ) that whosoeuer named the wrath of God in Christs sufferings , or called his Crosse a cursed kinde of death , was wholy of your side ; I did in few lines reprooue that folly of yours , and since you quoted no speciall words neither out of Master Nowels Catechisme , nor out of the Bible appointed publikely to be read in the Churches of this Realme , nor out of the Booke of Homilies , that were worth the standing on ; there was no cause why I should wast time to hunt after your meaning . If you would haue an answere , it was meete you made your Arguments , and pressed your Authorities , as well as you could ; and then you should soone see what I said vnto them . But as I then foretold , so you now performe ; Your buzzing head no where findeth the wrath of God , or horror of Iudgement against our sinne to be apprehended by Christ , but you straightway conclude all your conceits from the first to the last . These words when I reade them in any man , offend not me , as they helpe not you , except you wrest them after your manner to hide vnder them your new found hell , and the rest of your presumptuous and irreligious humours . Begin with the Catechisme , and see what choise you haue made thence . k There it is thus taught . He payd and suffered the paine due to vs , and by this meanes deliuerd vs from the same . With Christ as our suretie God dealt as it were with extremitie of law . Christ therefore suffered , and in suffering ouercame death , the paine appointed by the euerliuing God for mans offence . ] What of all this ? What one worde is here sounding towards the death of the soule , or the death of the damned after this life ? The Catechisme in the very same sentence expressely speaketh of the painefull and reprochfull death which the Iewes inflicted on Christ , the manner whereof is orderly described in the next answere before . These things ( sayth the Catechisme ) the Iewes did vnto him cruelly , maliciously , and wickedly ; but Christ willingly of his owne accord suffered ALL THOSE THINGS ( from the Iewes ) to appease with this most sweete sacrifice his father offended with mankinde , vtque paenas nobis debitas dependeret & persolueret , atque nos ex illis hoc modo eximeret : and to pay and satisfie the punishments due to vs , thereby to exempt vs from them . Cum Christo quasi sponsore , pro nobis sic passo , Deus summo quasiiure egit . God dealt after a sort seuerely with Christ as with a surety , suffering thus for vs ; but to vs , whose sinnes , deserued punishments , and due paines ( transtulit in Christum ) hee transferred on Christ , God shewed singular mercie and clemencie . All this is plainely referred to the punishments and paines , which Christ suffered at the hands of the Iewes by the secret counsell and appointment of God , that thereby he might pacifie the wrath of his Father , and deliuer vs from the shame , paine , and death due to our sinnes , which God transferred and remoued from vs to Christ , that he might suffer them , and we be freed both here , and hereafter for them . Wherein great fauour and mercie were shewed to vs ; and Christ as it were a Suretie subiected for vs after a sort to the rigour of the Lawe . What hurt is there in these wordes , if you leaue haling and pulling them from their right sense ? The Authour of the Catechisme warily forbeareth the generall , which you seeke after so greedily , and when hee commeth to the places that might seeme harsh , he qualifieth them with quasi , as it were , not meaning to presse those phrases , as you doe , to the vttermost . Wherefore he saith that Christ was , quasi sponsor , a kinde of suretie suffering for vs , and that God dealt with him , Quasi summo iure , as it were with riger , in respect of the lenitie shewed to vs. Which speeches if you poyson them not with your bitter conceits , I mislike not , so long as they be stretched no further , then to , SIC passo pro nobis , Christ THVS suffering for vs at the hands of the Iewes ; to which the writer of the Catechisme wisely restraineth his wordes of Christs sufferings in that whole Section . The death therefore , which hee saith Christ suffered as the punishment appointed by God for haynous offences , or for mans wickednesse , and thereby conquered the deuill , who had the rule of death ; was the cruell and shamefull death , which the Iewes put Christ to on the Crosse , which was the death that God either allotted to all men for sinne ; or prescribed specially for grieuous offences , as an accursed kind of death , euen in this life , where Christ suffered , though euerlasting death did ensue the wicked in the next world , from which Christ was free . Neither can the deuill be said to be the ruler of the second death , if it be inflicted as you would haue it , by the immediat hand of God , except you make the deuill ruler and gouernour of Gods immediate hand , which is notorious blasphemie . It is there also written , that Christs l will was to suffer all extreamitie for vs , who had deserued all extreamitie , and all these things being taken vpon him , hee destroyed them all . ] You sliely slippe your Authors words in the question prefixed , which is the cause of this answere , and lighting on a Latine phrase , which you scant vnderstand , you pursue that to the pit of hell . The question proposed in the Catechisme is this . Since Christ had power in himselfe to choose what kind of death he would , why would he rather be fastned to the Crosse , then suffer any other kind of punishment ? The answere is . Vltima omnia pati voluit pronobis , quia vltima omnia eramus commeriti . Christ would endure for vs in all things the vttermost ( which the Iewes could doe vnto him ) because in all things we had deserued the vttermost . And that the phrase , vltima omnia , the vttermost in all things , is referred to the Iewes , to note the worst they could doe vnto Christ , appeareth by that which is added as a reason of those words . For the Crosse ( saith he ) was of all others a detested and abhorred kind of death , which yet Christ would chiefly sustaine ( at the Iewes hands ) for vs , that he might receiue on him the grieuous curse , which our sinnes had fastned to vs , and by this meanes deliuer vs from it . All despightes , all reproches , and punishments ( offered him by the Iewes ) Christ counted light for our saluation , and endured to be contemned , and abiected ( by them ) as the basest ( or vilest ) of all men . So that the Catechisme had no intent to say , that Christ willingly would suffer the worst that God could doe vnto him ; that were defiance to Gods power and iustice , which was fardest from Christs thought , and must be from the Catechizers words , except you will haue him blaspheme : but in deede our Sauiour did submit himselfe to the worst and vttermost , that men could doe vnto him , which was the determinate counsell of God for the satisfaction of his iustice , and redemption of our sinnes ; and therefore Christ made choise of the Crosse to yeeld vp his life , that the Iewes might to the last breath loade him with all maner of despightes , reproches , and tortures , which they by Satans instigation failed not to performe . Leaue then your peruerting of other mens words , and subuerting of their meanings , and I see no one syllable yet cited by you out of the Catechisme , that tendeth towards your new found hell , or the death of the damned to be suffered in Christs soule . But Christ ( you thinke ) could deliuer vs from no more then he suffered for vs. ] You might haue learned the contrarie to that out of the Catechisme ; where you are plainly taught , that Christs corporall and temporall wrongs , reproches , and paines inflicted on him by the Iewes , did quit vs from all spirituall & euerlasting debts , deaths , feares and paines . m Christ in our name and place vndertooke to his Father to satisfie him for our sinnes , and with the most sweete sacrifice of his obedience , to appease his Fathers wrath conceaued against vs for our obstinacie , and so to restore vs to fauour with God. And therefore Christ the most innocent Lambe of God was bound with cordes to free vs , who for our deserts were deliuered captiues to Satan , sinne , and damnation : Christ , who was vtterly without all fault , was accused , and condemned by the sentence of an earthly Iudge , that he might absolue vs before the heauenly Tribunall , who were euery way guiltie and most worthy of damnation : Christ with his precious bloud shed for vs , did wash and clense the spots and filthinesse of our sinnes : Lastly Christ with the reproches , which he sustained most vndeseruedly , and with the most shamefull , and most sharpe death , which was inflicted on him , deliuered vs from the punishment , ignominie , and death euerlasting , which we had most iustly merited with our wicked offences : and so all our sinnes were buried in obliuion , and remooued farre from the sight of God by Christ. This doctrine if you could brooke , you would not so much disable the sufferings of Christ at the hands of his persecutours , as you doe ; not so hastily commit the soule of Christ to the paines of the damned from the immediate hand of God , before you wil acknowledge our redemption to be perfect by the crosse and death of Christ : but as your manner is , you steppe by whole leaues that are against you , and stumble at a word , that happily may be wrested from his right sense ; and that you thinke is strong enough to beare the waight of all those absurdities , if not impieties , which you would reare . n Marke also what doctrine the Law of this Realme consonantly publisheth and commandeth in the homilies of Christs passion . The first homily maketh Christes putting himselfe betweene Gods deserued wrath and our sinne , the extreamest part of his passion . ] You alleaged the Catechisme rather for your pleasure , then any profit to your cause ; you do the like now with the booke of Homilies . You cite but little thence , and that to litle purpose . That Christ put himselfe betweene Gods deserued wrath , and our sinne , to appeare the iust displeasure of God kindled against vs and to auert it from vs , I knowe no man that maketh any doubt thereof ; and I maruaile to what ende you alleage it . For what needed a Redeemer , but to saue vs from the wrath of God prouoked by our wickednesse , and armed with infinite power to take vengeance of mans vnrighteousnesse ? Or how could Christ be a Mediatour , if he did not stand betweene vs and the dreadfull anger of God irritated by our iniquities , to quench the same , and to keepe vs from euerlasting destruction ? But the Homily , you say , maketh that the extreamest part of Christs passion , which was a further feeling then the sense of bodily paine onely . And therefore by the Homilie he felt Gods proper wrath spiritually which our sinne deserued . ] You no sooner heare the name of Gods wrath , but you run to your old bias , and straightway pitch on your hell paines . There are no such words in all that Homilie , as that Christs putting him selfe betweene Gods wrath and our sinne , was the extreamest part of his passion . Gods wrath against mans sinne , was indeede the cause of all that Christ suffered , and not the extreamest part onely of his sufferings , by which you would extenuate the rest , as not extreame enough , till that were added . But the Booke of Homilies teacheth you no such Doctrine ; that proposeth the death of Christ suffered in his Body on the Crosse for the FVLL and ONLY ( satisfaction or ) amends of all our sinnes . Heare the words , that the Reader may see what a counterfeite pretence you make of publike Authoritie , as if it were consonant to your new conceited errours , when it plainly impugneth them . o So pleasant was this Sacrifice , and oblation of his Sonnes death , which he so obediently and innocently suffered : that God would take it for the ONLY and FVLL AMENDS for all the sinnes of the world . No p tongue surely is able to expresse the worthinesse of this so pretious a death . Yea q there is none other thing that can be named vnder heauen to saue our Soules , but THIS ONLY VVORKE of Christs pretious offering of his Body vpon the Altar of the Crosse. The death of Christs Body you thinke did not manifest the wrath of God against our sinnes ; the death of the Soule and paines of hell must be added before the wrath of God will appeare in Christs Crosse. ] So teach you ; but the Booke of Homilies teacheth the cleane contrarie . r Christ being the Sonne of God , and perfect God himselfe , who neuer committed sinne , was compelled to come downe from heauen , and to giue his Body to be brused and broken on the Crosse for our sinnes . Was not this a manifest token of Gods great wrath and displeasure towards sinne , that he could be pacified by NO OTHER MEANES , but ONLY by the sweete and pretious bloud of his deare Sonne ? Therefore in the Booke of Homilies , as there is no mention , so is their no intention , that Christ suffered spiritually the proper wrath of God , which our sinnes deserued . These are your phrases and fansies added to the booke of Homilies , which neither speaketh nor meaneth any such thing , as you idlely inferre . s Againe , Christ bare all our sinnes , sores and infirmities vpon his owne backe ; no paine did he refuse to suffer in his owne bodie . But as he felt all this in his bodie , so he must feele the greatest part primarily and much more deeply in his soule : ergo he refused not to suffer all the paines of the wrath of God both in bodie and soule . ] This kinde of ergoing passeth mine vnderstanding . To the first proposition taken out of the booke of Homilies , that Christ bare all our sores and infirmities vpon his owne backe , refusing no paine in his owne bodie , to deliver vs from euerlasting paine , you put what pleaseth you , without any proofe ; and then you inferre what you list , without any sequele of reason or trueth . For how hangeth this geere together ? Christ bare all our sores and infirmities in his owne bodie , ergo he suffered all the paines of Gods wrath both in bodie and soule . Are there none other paines of Gods wrath , but the sores and infirmities of our bodies ? And if Christ did suffer all bodily paine incident to men heere on earth , doth it therefore follow , that he suffered all the paines both of bodie and soule , that Gods wrath here and els where hath prouided for sinners ? If a man would set himselfe purposely to crosse the booke of homilies , I know not how he might do it more directly then you do , to conclude expresly the contrary to that which is there deliuered . It is no maruell , that so manie writers are of your side , as you say , when you can enlarge them and interlace them after this sort ; but you shall doe well to thinke , that your Reader now hearkeneth after the publike doctrine of this Realme authorized by the lawes thereof in the booke of homilies , as you professed ; and not after your secret conceits intercepting and peruerting the trueth there taught , by your pernicious and erroneous glozes . Christ , you say , t must feele the greatest part of his bodily paines primarily in his soule . ] Haue you not brought vs monsters enough in matters of faith , but you must hatch vs more ? Must bodily paines ( for of those speaketh the booke of homilies , as appeareth by the next words ; Christ refused no paine in his owne bodie ; and the first wordes are ; he bare all our sores and infirmities on his owne backe ) must I say bodily paines be felt primarily in the soule ? If you shift all sense to the soule , then the bodie beareth , that is , feeleth nothing ; and so you refute the booke of homilies , you follow it not . If you allow sense to the bodie , tell vs I pray you how violence first offered to the bodie is primarily felt in the soule . It may be betwixt first in English , and primus in Latine , you haue found some deepe difference . The soule , you thinke , doth primarily consider of the paines of her bodie , that you meane by feeling . ] Then leaue you to the bodie a second consideration of his owne paines ; and so you giue reason and memorie to the bodie distinct from the soule , which well becommeth a man of your wisdome . That Christ duely considered of the cause for which he suffered , and of the Iudge by whose appointment he suffered these things in his bodie from the Iewes , I haue often sayd it , and you haue often reiected it as not sufficient to satisfie the wrath of God against our sinnes ; and therefore you euery where vrge the proper punishment , and iust reward of sinne due to vs on the soule of Christ ; and when you come to proue it , you rest on the religious consideration that Christ had of his sufferings , and call that the wrath of God ; as if you might choppe and change the wrath of God to your best liking , and neuer be constant in any thing . Howbeit , the question now is , what the publike homilies teach the people to beleeue of the worke of their saluation ; and not how you can shift and sheere wordes , to make them sort with your errours . Shew therefore somewhat out of the booke of Homilies established by the lawes of this realme , that may cleerely confirme , or concurre with your doctrine , and sell vs not the verdiuyce of your owne deuices in stead of good wine allowed by publike authoritie . Christ u tooke vpon him the reward of our sinnes , the iust reward of sinne . But the same homilie sayth , the reward of our sinne was the iust wrath and indignation of God , the death both of bodie and soule . Therefore by the homilie Christ tooke on him for vs the iust wrath and indignation of God , the death of the bodie and soule . ] Your trade of iugling will but shame you , if you can shift hands no cleanlier , then here you doe . Your first and second propositions here cited out of the Booke of Homilies are so curtayled by you , that they seeme nothing lesse then that they are in their right places . The writer of the Homilies hauing taught the people , that Christ x came to saue the house of Israell by giuing his life for their sinnes , and that sinne caused the onely Sonne of God to be crucified in the flesh , and to suffer the most vile and slaunderous death of the Crosse ; and consequently willed them to x remember how grieuously and cruelly Christ was handled of the Iewes for our sinnes , and to set before their eyes Christ crucified , with his body stretched on the Crosse , his head crowned with sharpe thornes , his hands and his feete pearced with nayles , his heart opened with a speare , his flesh rent and torne with whips , his browes sweating water and bloud●… by this stirreth vp the hearers to the y hatred of sinne , that was so grieuous in the sight of God , that he would not be pacified , but onely with the bloud of his owne Sonne . And though there were a thousand z examples in the Scripture shewing how greatly God abhorred sinne , yet this one is of more force then all the rest , that the Sonne of God was x compelled to giue his body to bee bruised and broken on the Crosse for our sinnes . After these premonitions follow your words , x Christ hath taken vpon him the iust reward of sinne , which was death , not the whole reward of sinne , which is an vtter exclusion from all grace and glorie , and the eternall damnation of body and Soule in hell fire , but the death of his body bruised and broken on the Crosse , by the cruell rage of the Iewes , which is particularly and plainely before described . Now the death of the body inflicted on all mankind for sinne is the iust , though not the full reward of sinne ; and by suffering that , Christ freed vs from all condemnation of sinne , which otherwise in vs would haue beene euerlasting . And this explication the same Homily addeth to the former words , which you cite , though you purposely suppresse it . y When all hope of righteousnesse was past on our part , and wee had nothing whereby wee might quench Gods burning wrath , and worke the saluation of our Soules ; Then , euen then did the Sonne of God come downe from heauen to be wounded for our sakes , to be reputed with the wicked , to be condemned vnto death , to take vpon him the reward of our sinnes , and to giue his body to be broken on the Crosse for our offences . Here are both the places , which you patch together ; the one noting Death to be the iust reward of sinne , the other expressing what kind of death Christ suffered for vs as the reward of our sinne , euen the breaking of his body on the Crosse for our offences . In the second proposition you shew more deprauing of the publike doctrine of this Realme . For where the second Homily saith in expresse words , that our z Grandfather Adam , by breaking Gods commaundement in eating the Apple forbidden him in Paradise , purchased not onely to himselfe , but also to his posteritie for euer , the iust wrath and indignation of God , who condemned both him and his to euerlasting death both of body and Soule ; you transferre this iudgement from Adam to Christ , which the Homily doeth not ; and least you should bee taken tardie with open blasphemie , you leaue out the word EVERLASTING , which is euident in the Homily , and vpon those maimed and forged collections you inferre , that by the Homily Christ tooke on him for vs the death both of body and Soule . ] Why say you not , Christ tooke vpon him EVERLASTING death both of body and Soule , which was the iust and due purchase ( or wages ) of our sinne by the plaine words of that Homilie ? You feared blasphemie , and therefore you chose rather to falsifie the place , then to want some defence for your Doctrine . Christ you will say , died that death , which was the reward of our sinne , by the Booke of Homilies . ] To belie publike Authoritie , so grossely , in so great causes , is a quadruple iniquitie . What death Christ died for our sinnes , is openly professed and euen pictured before our eyes in this very Homilie ; the words I repeated in the Section before . What death was the wages of our sinne , if the word euerlasting did not fully declare , the same Homilie in the same Section , whence your words are taken , doth twice most abundantly teach . a Adam tooke vpon him to eate , ( of the tree forbidden ) and in so doing he died the death , that is to say , he became mortall , he lost the fauour of God , he was cast out of Paradise , he was no longer a Citizen of heauen , but a fire brand of hell , and a bond-slaue to the Diuell . And sixe lines after . b So that now neither Adam , nor any of his had any right , or interest at all in the kingdome of heauen : but were become plaine Reprobates and cast-awaies , being perpetually damned to the euerlasting paines of hell fire . It would fairely fit your new Doctrine to defend that Christ was a Reprobate and a Cast-away , yea a fire-brand of hell , and a bond-slaue to the Diuell , perpetually damned to the euerlasting paines of hell fire . And though I be perswaded you detest these diuelish impieties , and hellish blasphemies ; yet you regard little your cause , or your conscience , which vouch in Print , that Christ suffered that reward of sinne , which by the Booke of Homilies was due to vs ; all those things by the same Booke in the same place being due to vs. You will shift of this matter , as if these things might be granted in substance , not in circumstance , and in our countenance , not in his . But such shifts are so shamefull and sinfull in this case , that I thinke your owne friends wil altogether mislike your flying to the Booke of Homilies for the death of the Soule , or the iust reward of sinne in all mankind there mentioned , to be suffered in the Soule of Christ. c Also our great Bible appointed by Authoritie to be read in publike Churches expresly saith as much ] It is a poore pittance , when you finde no helpe for your new made hell in the whole Text of the Bible , to run to the Printers additions set by the sides of the Booke , who often annexe things in the Margine for direction or explication , as they thinke good , which declare the Printers or Correctors , but not the Authors nor Translators mind . Your wits I trust be not so weake , but you can discerne between the English translation of the Text commaunded to be publikely read in the Church , and the Marginall notes added by others without any warrant of publike Authority , for ought that I see . And therefore I take not my selfe , nor any man else , to be bound to those notes , farder then they euidently concurre with the truth of the Text ; though they may be sometimes profitable for the opening of hard places . That Christ d was in an Agonie , the Euangelist affirmeth , and the English Translator hath done his duetie in expressing so much ; but what the cause was of that Agonie , is beyond the Commission of a Translator to specifie , since the Scripture concealeth it ; and so publike Authoritie , which appointed the English Translation to be openly reade in the Church confirmeth not the Marginall appositions , which may not be read in the Church , though they may be receiued so farre as they haue manifest coherence with the Text , or consequence from the Text , in respect rather of their veritie then Authoritie . For these notes at first were not affixed , and in sundry editions they haue been altered , & increased as the Corrector liked , & euen this note which you alleage , somewhat differeth from the Geneuian notes , whence this and the most of the rest were taken . The words of the Geneuian edition vpon this place are these : e The word ( Agonie ) signifieth that horror that Christ had conceaued not onely for feare of death , but of his Fathers Iudgement and wrath against sinne . The Printer of the great English Bible , or his Corrector , ouer against those words of the Text , he was in an Agonie , setteth this obseruation in the Margine ; f He felt the horror of Gods wrath and iudgement against sinne . I refuse not those words as if they gainsaid the Doctrine , which I defend ; but I see no farder ground in them then ghesse , when they ayme at the cause of Christs Agonie , which the Scripture suppresseth . Howbeit let the words stand in their full strength ; though by no meanes I acknowledge either Authentike or publike Authoritie in them ; they rather euert , then support your opinion . The vttermost here ascribed to Christ is HORROR , that is , a shaking or trembling feare of Gods Iudgement and wrath against sinne , which all the godly finde in them selues , when they enter into the serious cogitation of Gods holinesse displeased , and his Iustice prouoked with their sinnes ; but this is farre from the death or paines of the damned , except you make the vengeance of the Reprobate all one with the repentance of the faithfull . This therefore is like the rest of your proofes , no way tending to your purpose . The feare of Gods wrath against sinne , which is common to all the godly in this life , though not at all times , hath no fellowship with the feare of the Reprobate , much lesse with the torments of the damned . The one is a religious and godly sorrow for sinne , which worketh saluation , and yet agniseth with feare and trembling the iustnesse and greatnesse of Gods wrath against sinne : the other is the beholding of the terrible and eternall destruction of Body and Soule prepared for them without all hope of ease or end . In Christ there might be a double cause of this horror conceaued or felt by him , as affections are felt in the Nature of Man ; the one touching vs , the other touching himselfe . Christ might tremble and shake at the terror of Gods Iudgement prouided for vs , which was euerlasting damnation of Body and Soule in hell fire ; and the more tenderly he loued vs , the greater was his horror to see this hang ouer our heads ; euen as we naturally tremble to see the desperate daungers of our dearest friends present before our eyes . And if Paul said truely of him selfe , g we knowing the terror of the Lord , meaning the terror of the Lords Iudgement against sinne ; how much more then did the Sauiour of the world know the same ? the cleare beholding of which might iustly worke in him a manifest horror , to teach vs to take heede of that terrible Iudgement , at the sight whereof for our sakes he did tremble in the daies of his flesh . An other cause of that horror might concerne himselfe . For since the wrath and Iudgement of God against our sinne was so terrible to behold , that Christ in his humane nature trembled at it ; how could it but raise an horror in him to know , that he must presently receiue in his owne Body the burthen thereof , and make satisfaction therefore with his owne smart ? which how farre it would pearce his patience , the weakenes of our flesh in him might well feare and tremble , though his spirit were neuer so resolute and ready to endure the most , that mans nature in this life could sustaine with obedience and confidence . So that either the sight of Gods wrath against sinne due to vs , or the satisfaction of the same which Christ was to make , might vrge his humane nature to that feare and trembling for the time , which these notes obserue ; and yet neither of these come neere the feare of the wicked , or paines of the damned . Besides that religious horror and feare is nothing lesse then the paines of hell inflicted on the Soule by the immediate hand of God , which is the deuice , that you seeke to establish . h Thus my Text of Scripture is also iustified , that Christ gaue himselfe the price of Redemption for vs , WHICH ELS VVE SHOVLD HAVE PAYD . ] If wresting , adding , and altering may be called iustifying , then is your sense of that text iustified indeed ; otherwise there is nothing yet alleadged , that any way approueth that meaning of the text which you would inforce . The price of our redemption Christ payd ; not the same , which els we should haue payd , had we not beene redeemed ; ( for so Christ must haue suffered euerlasting damnation of bodie and soule , which was the payment exacted of vs ) but he payd a PRICE for vs , that more contented his displeased Father , than our euerlasting destruction could haue done . You dallie therefore with the doubtfulnesse of the word PAYD , which sometimes signifieth the enduring of punishment , sometimes the yeelding of recompence . The Price of our sinnes which we should haue payd , that is , the punishment of our sinnes , which we should haue susteined , was eternall destruction of bodie and soule in hell fire ; and other payment we could make none . This payment due to vs , or punishment which we should haue payd , the person of Christ could not suffer ; it is most horrible blasphemy so to speake or thinke ; but he payd a price for vs , that is , a SATISFACTION and AMENDS for our sinnes , which by no meanes we were able to pay . And so much the word ANTILYTRON noteth , euen a Price , Recompence , or Ransome in exchange of the punishment or imprisonment which the captiue should suffer . This Price , you will say , was himselfe . I make no doubt , that Christ gaue himselfe to die , but NOT TO BE DAMNED for our sinnes , as we should haue beene . Neither can the common custome of redeeming captiues inferre any more than the giuing of a price for the Prisoner . And therefore I did iustly aske , Who told you that the Scripture here speaketh after the common vse of redeeming Captiues taken in warre . And where you answere , the i nature of the word ANTILYTRON importeth so much , which is properly vsed in such cases ; you vndestand neither the nature of the word , neither the maner of our redemption rightly . For first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence Antilytron commeth , properly signifieth a mutuall redemption of ech other , as Aristotle k obserueth ; and so we should redeeme Christ , as he redeemed vs. Wherefore the word is heere improperly taken , and signifieth no more than LYTRON without composition . Againe , the common vse of redeeming Captiues , is either to free Prisoner for Prisoner , or to take money for the ransome of libertie ; neither of which tooke place in our redemption : and therefore the common custome of redeeming of men taken in warre hath no likenesse with the redeeming of the world , since God tooke no money for our ransome as men vse to do for their Prisoners ; but the life of his only Sonne for the libertie of his rebellious seruants , which men vse not to doe . Neither did Christ offer a price proportioned to our value or abilitie , but farre excelling our persons , and exceeding our power . It was therefore a very colde comparison to resemble the freeing of mens bodies for golde and siluer ( which Captaines esteeme more than they doe Prisoners ) to the redeeming of their soules by the precious bloud of Christ ; and such as S. Peter reiected before me in euident words : l Yee were not redeemed with corruptible things , as siluer and golde , but with the precious bloud of Christ , as of a lambe vndefiled and vnspotted . And for you or any man els to say , that Christ suffered no lesse , nor none other , than we should haue suffered , or payed no more than we should haue payd ; is to subiect the soule of Christ to our deserued confusion and condemnation , and to euen our persons , who are wretched and sinfull men , with his , who is the true and eternall sonne of God ; either of which is a sensible defacing of his dignitie , innocencie , and obedience , wholly requisit to our redemption , and vtterly impossible to our condition . m You seeme to inferre , that I forsooth doe holde with your opinion , that Christ payed the price of our redemption ( properly ) to the diuell , and not to God. ] If you should leaue belying and falsifying of other mens speeches , you should leaue one of your chiefest defences . For when you can take no aduantage of my words , you sticke not to straine them to your b●…nt ; and as though mistaking and wresting were not wrongs enough , you inlarge them and interlace them not only with things neuer intended by me , but with plaine contrarieties to that which is conteined in my words . To shew how full and perfect our redemption is by the bloud of Christ , in my sermons I say ; n The bloud of Christ doth redeeme , cleanse , wash , iustifie and sanctifie the elect ; it doth pacifie and propitiate the Iudge ; it doth seale the couenant of mercie , grace , and glorie , betwixt God and man ; it doth conclude and binde the diuell . And lest any man should mistake that I sayd , The price was so sufficient , that it did not onely pacifie and propitiate the Iudge , but conclude and binde the diuell , that otherwise had a challenge to vs as to the seruants of sinne and corruption ; I added : o It was an iniurie to Christ for vs to thinke his bloud was shed to satisfie the diuell , but Christ offered his bloud as a sacrifice to God his Father , to satisfie the iustice of God prouoked with our sinnes ; and yet Satans extreme rage against the person of Christ ( in conspiring and compassing his death with all contumelie and crueltie ) turned to his vtter ruine : God raising againe the Lord Iesus from death , and giuing him power to spoile the kingdome of the diuell , in recompence of the wrong which he receiued at Satans hand . Thus was the bloud of Christ a price most sufficient for all the world ; the voluntarie offering whereof by Christ himselfe , was the sacrifice that appeased the wrath , satisfied the iustice , and purchased the fauour of God towards vs ; and the wrongfull spilling whereof , which Christ with patience endured , did exclude the diuell euen by Gods iustice , from all the challenge , that otherwise he had vnto vs. Doth this make the p●…ce of our redemption , which was the bloud of Christ , to be payed properly to the diuell , and not to God ? or rather cleane contrarie , that this price was willingly offered , and so properly payed to God for the satisfaction of his iustice , and by no meanes yeelded or payed to satisfie the diuell ; but the iniurious shedding thereof by the procurement of Satan , did iustly discharge all the members of Christ from the power and challenge of the diuell , who afore possessed them by the rule of Gods iustice ? And to this sense I did restraine the words of Ambrose , to make him accord with the rest of the Fathers ; who with one voice confesse , that God would not vse power alone , but euen iustice to the diuell , in taking man out of his hand ; and therefore ordered the price of our redemption in such sort , that it should not only fully satisfie and pacifie his owne wrath by a willing and precious oblation , but iustly exclude all the power and possession of darknesse from the elect , by Satans malitious and contumelious attempt against the person of the Sonne of God. Neither is this doctrine so strange as you would make it , but only to those that neuer waded farther then the mire of their owne inuentions . Irenaeus that ancient Father vrgeth this as a r●…ason why Christ must be man as well as God ; that the diuell might be conquered by iustice . Christ therefore , sayth he , coupled and vnited man to God. p Si ●…nim homo non vi●…isset inimicum hominis , non iuste victus esset inimicus . For if a man had not vanquished the enemie of man , the enemie had not beene iustly vanquished . So Theodoret : When the Creator saw our nature of it selfe to ioyne with that cruell Tyrant ( the diuell ) and to fall into the deepe pit of wickednesse , he wrought our saluation wisely and ius●…ly . For neither would ●…e vse his POVVER alone to free vs , nor arme his MERCIE alone against him that had 〈◊〉 mans 〈◊〉 vnder ser●…itude , le●…t he should exclaime of this merc●… as v●…iust ; but God t●…oke a 〈◊〉 with clemencie , and adorned with iustice . The effect whereof , ( for the whose discourse is somewhat long ) we may perceiue by the words which Theodoret ascribeth to the person of Christ : for thus hee maketh Christ to speake to the diuell : r Because thou , who receiuedst power against sinners , 〈◊〉 touched my bodie , that 〈◊〉 〈◊〉 of no sinne forfeit thy power , and cease thy tyrannie . I 〈◊〉 〈◊〉 all ( 〈◊〉 ) from death 〈◊〉 simply vsing the power of a Lord , but a righteous power . I 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death , I haue suffered death ; and not subi●…ct to death . I did admit 〈◊〉 . No way guilt●…e , I was reckened with the guiltie ; and being free from debt , I was numbred 〈◊〉 . Sustaining therefore an vniust death , I dissolue the death that is deserued ; and imprisoned wrongfully , I free them from prison that were iustly detained . And lest you should say of him , as you doe of Ambrose and Austen , that he doth but play with the figure , ●…e ●…airely preuenteth that idle shift of yours in these words : s Let no man thinke , that herein wee ( dallie or ) trifle ; for by the sacred Gospels , and doctrines of the Apostles we are taught , that these things are so . Leo likewise not once or twice publikely teacheth that doctrine to the people : t The iust and mercifull God did not so vse the iniurie of his will , ( those are his words ) that to restore vs , hee would only shew the power of his clemen●…ie , but because it was a consequent , that man committing sinne should be the seruant of sinne . God so fitted the medicine to the sicke , the pardon to the guiltie , and red●…mption to the captures , that the iust sentence of condemnation should be dissolued by t●…e iust worke of the 〈◊〉 . For if only the Godhead should haue opposed it selfe for ( vs ) sinners , not so much reason as power should conquer the diuell . The u Sonne of God therefore admitted wicked hands to be layed on him , and what the rage of the persecutors offered with patient power he suffered . This was that great mysterie of godlinesse , that Christ was euer loaden with iniuries , which if he should haue repelled with open power and manifest vertue , he should haue exercised onely his diuine strength , but not regarded our cause , that were men . For in all things , which the madnesse of the people and Priests did reprochfully and 〈◊〉 vnto him , our sinnes were wiped away , and our offences purged . The diuell himselfe did not vnderstand , that his crueltie against Christ should ouerthrow his owne kingdome , WHO SHOVLD NOT LOOSE THE RIGHT OF HIS FIRST FRAVD , IF HE COVLD ABSTAINE FROM THE LORDS BLOVD . But greedie with malice to hurt , whiles he rushe●…h on Christ , himselfe falleth ; whiles he taketh , he is taken ; and persuing him that was mortall , he lighted on him that was the Sauiour ( of the world . ) Iesus Christ being x lifted vp on the tree , returned death vpon the Authour of death , and strangled all the principalities and powers that were against him , by obiecting his flesh that was possible , giuing place in himselfe to the presumption of ( our ) ancient enemie , who raging against mans nature , that was subiect vnto him , durst there exact his debt , where he could finde no signe of sinne . Therefore the generall and mortall hand-writing , by which we were solde , was torne , and the contract of our captiuitie came into the power of the Redeemer . The person of the Sonne took●… vpon him y properly the reparation of mankinde , that whose maker he was , he might be their restorer ; so directing his counsell to effect , that to destroy the kingdome of the diuell , he rather vsed the righteousnesse of reason , then the power of his might . For whiles the diuell raged on him , whom he held by no law of sinne , he lost the right of his wicked dominion . I repeat the more , to let the Reader see , that the Fathers in this case doe not play with figures , as this Discourser dreameth , but they consonantly propose and vrge with earnest and euident words a great point of Christian pietie . Gregorie teacheth the same lesson : z When Satan tooke Christes bodie to crucifie it , he lost Christes elect from the right of his power . And by Gods speech to Satan concerning Iob , Beholde he is in thine hand , but saue his life ; hee thus decla●…eth Gods Commission to Satan touching Christ : a T●…ke thou power against his bodie , and lose the right of thy wicked dominion ouer his ●…lect . Damascene also noteth , that one respect why Christ was made man , was to stoppe the diuels murmuring , if God should haue taken man out of his hands by the power of his Deitie . b Christ was made man , sayth he , that that which was conquered , might conquer . God was not vnable , who is able to doe all things by his almightie power and force , to take man from the Tyrant ( that hel●… him ; ) but that would haue beene a cause of complaint to the Tyrant that had conquered man , if he were forced by God. Therefore God who pitied and loued vs , willing to make man , that was fallen , the conqueror of Satan , became man ; restoring the like by the like , that is , man by man. And in this , sayth Damascene , appeareth c Gods iustice , that man being ouerthrowen , he would haue none other ( besides man ) to conquer the Tyrant , neither would he by violence take man from death , but whom death had of old brought into bond●…ge by sinne , e●…en him would the gracious and righteous God make conquer againe . What reason then haue you to reuell at Saint Augustine and Saint Ambrose in such sort as you doe , that d their names are of no waitht to warrant such a Doctrine as those words ( of theirs ) pretend ; Or what teach they different from the rest of the Fathers , if their words be rightly taken , and not wrested aside to your crooked concei●…s ? That the bloud of Christ was so sufficient a price for vs , that not onely the voluntarie sacrificing thereof , throughly satisfied the displeased Iustice of God , and obtained remission of all our sinnes , but e●…en the wrongfull shedding thereof by Satans instigation wrought the subuersion of Satans power and right in all the ●…lect ; ( God by the rule of Iustice giuing vnto Christs manhoode the spoyle of Satans kingdome ●…or the patience which Christ shewed whiles Satan by the mouthes and hands of the wicked spoyled Christs humane nature of honor and life for the time ) what danger is there in this to the Christian Faith , or what repugnancie to the sacred Scriptures ? e THEREFORE VVILL I giue him his part in many things , ( ●…aith God of Christs manhoode ) and he shall deuide THE SPOYLE of the mightie , ( or with the mightie ) because he powred forth his Soule vnto death ; this the Apostle sh●…weth was executed against the Diuels them selues . Christ f SPOYLED Principalities and Powers , and made a shew of th●…m openly , triumphing ouer them in his owne Person . According as God threatned the Serpent vpon his first deceauing the woman ; g I will put enmitie betweene thy se●…de and her se●…de : he shall bruize thine head , and thou shalt bruize his heele . Where God expresseth plainly the Recompence , that the seed of the woman should haue for suffering Satan to bruize his he●…le , euen the bruizing of the Serpents head . For nothing is more equall with God , then to h rem●…ate the same measure to men , and Angels , that they m●…te to others . It was therefore a thing most iust in the sight of God , as he subiected Man to Satans power , when by sinne he first conquered Man ; so he subiected Satan to the will and power of Christs manhoode , when by righteousnesse Christ conquered the diuell . And as Christ patiently endured to be wrongfully depriued of his life by the meanes and members of Satan , so in requitall of that presumption , and iniurie , Christ powerfully and iustly dep●…ed Satan of all his ●…ight and interest to the Elect , for whose sakes Christ gaue his life . This excludeth not the voluntarie seruice and sacrifice of Christs obedience vnto death , wherewith the Iustice of God was satisfied and appeased ; but this sheweth , that as God had chiefe regard of his owne Iustice and mercie towards man in giuing his owne Sonne to be the pacification of his wrath , and propitiation of our sinnes , so he dealt iustly with the diuell in causing the spoyler to be spoyled , and for the wrongfull and spitefull inuasion , that Satan made against his Lord and Master , to loose all the Dominion and power , that otherwise he claymed ouer Christs elect . And so the Price of our Redemption whatsoeuer you trifle to the contrarie , did not onely discharge the guilt of our sinnes , and our debt to Gods iustice by Christs willing obedience to God euen vnto death , but the furious and iniurious intermedling of Satan therewith , so closeth his mouth , that he seeth and knoweth our deliuerance and his destruction to be iust . i I am out of doubt that the Fathers doe but play with figures ; or if they meane indeede to teach such a Doctrine , we are to learne by their good leaues how to speake and thinke more wholesomely ( then they doe ) out of the Scriptures . ] Whether they play with figures or no , I referre it to the Iudgement of indifferent Readers , that will take the paines to peruse the places . It is a good signe they speake in earnest , when they double it , and treble it in their open Sermons and writings , and render the causes thereof pith●…ly and plentifully , as Theodoret and Leo doe , and chiefly Saint Austen in k foure whole Chapters of his Booke de Trinitate ; whose learning and iudgement though you set light by , because they sort not with your fansies , I confesse I reuerence , for that the whole Church of Christ hath done the same before me ; and I see nothing in the word of God repugnant to their Doctrine truely conceaued . But you haue learned to speake more wholsomely as you thinke out of the Scriptures ; I pray you then let vs heare your wholesome speech . l I vrge that the enemie must haue a price for his Captiue . I pray , who is that enemie which must be satisfied ? the Diuell ? God forbid . Gods Iustice onely is that offended m Enemie to whom our Ransome was paid , the Diuell was but Gods sla●…e and Executioner . ] There is no man for ought that I know , which saith the Diuell must be satisfied ; it is your partiall humor that leadeth you so to surmise ; my Sermons professe it were an n Iniurie to Christ for vs to thinke , his bloud was shed to satisfie the Diuell ; but the enemie to Christs elect . ( which is the diuell and not God ) must be conquered and spoyled , though not satisfied : And that as S. Austen rightly obserueth , God would haue done first by Iustice , and then by power . o Because the Diuell by his peruersenesse was a desirer of power , and a forsaker and impugner of Iustice ; and men did so much the more imitate him , how much the more neglecting or hating Iustice , they did studie to be mightie ; and were either inflamed with the getting , or delighted with the hauing thereof : It pleased God , that for the taking of Man out of the diuels power , the diuell should not be conquered by power , but by Iustice ; and so men imitating Christ should seeke to ouercome the diuell by Iustice , and not with power . p By him that dyed and was so mightie , to vs that were mortall and altogether weake , both Iustice was commended and power promised . Of these twaine , the one Christ performed dying , the other rising . For what is more iust , then to come ( willingly ) to the death of the Crosse for righteousnesse ? And what is more mightie , then to rise from the dead , and ascend vp to heauen with the same flesh , which was slaine ? First then by righteousnesse , and after by power Christ Conquered the diuell . q It is no hard matter to perceaue the diuell to be conquered ( by power , ) when Christ , who was slaine by the diuell , rose againe : that is harder and deeper to be vnderstoode , that the diuell was conquered , when he seemed to himselfe to be the Conquerer ; to wit , when Christ was slaine . For then Christs bloud , because it was his , that had no sinne , was shed for the remission of our sinnes : that whom the diuell iustly detained and tied to the condition of death , as guiltie of sinne , those he might iustly loose through Christ , whom being guiltie of no sinne , he vniustly put to death . With this Iustice was the Diuell vanquished , and with this bond was the strong man bound , that his things should be taken from him ; which were with him the vessels of wrath , and bee turned to vessels of mercie . And after proofe made out of the Scriptures , that we are translated from the power of darknesse , and of the diuell to the kingdome of God , and of his beloued , in who●… we haue Redemption for remission of sinnes , then follow the words which you so highly chalenge . r In this Redemption the bloud of Christ was giuen for vs as a Price , QVO ACCEPTO which being taken , ( that is wrongfully pursued and vsurped , as the diuels manner is to take things which are not his , and not willingly offered or lawfully receaued , as God did accept the same at the hands of his Sonne ) the diuell was not enriched , but fast tyed , that we should be loosed from his bands . The bloud of Christ patiently shed vnto death was the Price of our Redemption by the witnesse of the whole Scriptures , which Christ obediently and voluntarily offered to his Fathers will for the full remission of our sinnes , and our perfect reconciliation with God. This bloud could not be iustly shed by any , because it was innocent and holy . They must therefore be iniust and wicked that should shed the righteous bloud of that vndefiled Lamb. Wherefore the secrete counsell and iustice of God deliuered Christ being thereto willing , into the s hands of sinners , and permitted him to the t power of darknesse with all reproch , shame , and torture to take his life from him . This obedience and patience of the Redeemer , in suffering the rage and violence of Satan and his members , God so highly accepted and recompenced , that not onely his wrath was appeased , and our sinnes remitted , but all power in heauen and earth , as well ouer Satan as ouer all his kingdome , was giuen vnto the manhood of Christ , to take from the power and feare of the diuell , whom Christ would , and to adiudge that cru●…ll and bloudie tyrant with all his adherents to euerlasting destruction . For though the Diuine nature of Christ , in that hee was the Sonne of God , were a rightfull and powerfull Lord ouer Satan and his whole kingdome ( sinne , death , and hell not excepted ) to dispose thereof at his pleasure ; yet the humane nature of Christ had of it selfe no such right or prerogatiue , in respect it was a creature , and so lower and weaker then the condition of Angels , sauing for the personall vnion thereof with the Godhead of Christ. And therefore as the wisedome of God thought it no match nor honour for the diuine Maiestie of Christ to spoyle the diuell , that was but a base and vile seruant in comparison of his Almightie power ; so the iustice of God would not aduance the manhood of Christ to the heigth of his kingdom to rule all things in heauen , earth , and hell , till hee had humbled himselfe to the death of the Crosse for remission of our sinnes , and receiued violent wrong from the diuell in putting him to death . In reuenge and recompence whereof , as all these fathers confesse , God tooke iust cause to make not the Diuine nature , which had that right before and could not loose it , but mans nature , which Satan had by sinne conquered and subiected to himselfe , to be in the person of Christ conquerer and Lord ouer Satan , and all his power , to take whom hee would to make them vessels of mercie ; and to reserue the rest as vessels of wrath vnto the terrible iudgement of Christ. Wherein these Fathers doe not swarue from the Pophets and Apostles meaning , howsoeuer they vse different words ; that Christ should u diuide the spoyle of the mightie , because hee powred out his Soule vnto death ; And that x therefore God highly exalted , and gaue him a name , at which euery knee boweth , in heauen , earth and hell , for that hee was obedient vnto the death of the Crosse. Neither doth Ambrose , when he speakerh of a Price required by the diuell or yeelded to the diuell , meane any more then a CAVSE SVFFICIENT why the spoyling of Satans kingdome was giuen vnto the manhood of Christ , and al the power of darknesse , sinne , death and hell , put vnder his feete . For a Price doeth not alway import an honourable condition , or a pleasing satisfaction , as it signifieth when it is referred to God ; but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke , which is properly a Price , noteth either Reward , or Reuenge ; so doth pretium in Latine comprise both , and generally whatsoeuer is balanced one against the other , to be exchanged one with the other , is the price of ech other . So that it is no dishonour to the bloud of Christ to be so precious , that not onely the voluntarie offering therof did fully satisfie the iustice of God displeased with our sinnes , but that also the wrongfull shedding thereof ( which was necessarily to be committed to Satan and his members , as the onely fit instruments for such an impietie ) was a iust occasion , why God in requitall of that wrong , made the manhood of Christ the subduer and destroyer of Satans kingdome . Not that the diuell had any right or command ouer vs , against or without the will of God ; but that hee was so blinded by the wonderfull wisedome of God , in reuenge of his subuerting the first man , that he was made , by shewing his malice against the manhood of Christ , an Actor in our Redemption , and the Author of his owne subuersion , whiles without his knowledge , and against his meaning , hee was Gods instrument for our saluation , and his owne destruction . This you can not quietly brooke , because you make the chiefest point of our Redemption to bee the killing of Christs Soule with Gods immediate hand ; and so farre are you from confessing Christ to be vniustly slaine as an innocent , that you defend him to be sinfull , hatefull , defiled with our sinnes , and hanged by the iust sentence of the Law , and the diuel to be onely a minister and executioner of Gods iudgement against Christ. Yea your similitude , if you stand to it , of prisoners taken in warre , and your ransome yeelded to God as to an enemie for his captiues , setteth iarres if not warres betweene the first and second person in Trinitie , by making God the Father an enemie both to the Redeemer and Prisoner . For among men , whose vse and custome you presse in this place , the detainer is alwayes a professed enemie to the redeemer , since confederates doe not vse to take or detaine ech others subiectes or seruants , but open enemies . The Ransomer then , and the prisoner haue one and the same enemy ; and consequently by your resemblance , God is an enemie as well to Christ as to vs. The proofe which you bring , to shew God to be an enemie to his elect out of the fift of S. Matthew , is impertinent to the cause , and di●…erent from the trueth . For besides that the new writers , as y Erasmus in his paraphrase , y Bucer , y Bullinger , y Musculus , y Caluine , y Gualterus in their commentaries vpon this chapter ; and the old , as z Tertullian , y Ierom , y Chrysostome , Hilarie , y Theophylact , y Euthymius and others , with one consent referre this admonition of Christ to men , that are Aduersaries , a Iudges , and Iaylours here in this life ; which is wide from your purpose ; your making of God to be an Aduersarie in that place , acknowledgeth a superiour Iudge to God to whom the Aduersarie must by complaint , not by command deliuer vs ; and your comparing the deuill to an obedient minister of the Law , excuseth him from being a rebell to God , and an accuser of men . But if you would speake or thinke as the Scriptures leade , which you pretend , but not perfourme ; you should finde in them , though not in this precept , that the deuill is by a speciall kind of notation , called our ENEMIE , as indeede he is the ancient , eger , and continuall supplanter and impugner of man , and that God to his elect is and euer was a gracious and louing father , when he was most displeased with their sinnes ; and euen then so carefull and mindfull of their saluation , that he gaue them his owne Sonne , when they were his Enemies to d●…e for them , and by that death to make satisfaction and purgation of all their sinnes ; which was not the part or worke of an Enemie how much soeuer his holines then did , and still doth dislike their vnrighteousnesse . And since the punishment of our sinnes was layd vpon Christ , and we healed by his stripes ; if therein God professed Enmitie to his elect , and executed it all on Christ , the deuill being but the Iaylor and Executioner , or as else where you say , an Instrument onely , and by that parable not to be blamed , for doing no more , then he is commaunded by the Iudge ; your wholesome doctrine commendeth the deuill as an obedient seruant , and maketh God an Inferiour , and yet an Enemy to the manhood of Christ. Which if you did not meane , you must temper your words and proofes better , and learne not so egerly to reiect euery phrase in an ancient Father , that pleaseth not your palate , when your selfe spake and wrote so licentiously and dangerously . But b I fit your similitude , you say , to your desire farther then your selfe did expresse ; because I say , the Ransomer is not bound to be Prisoner for his Redeemed , but may satisfie the enemie by money or otherwise . ] You are a happie man , that euery thing fitteth your desire . You positiuely teach , that Christ our Redeemer must suffer the selfe same paines of hell , which we should haue suffered . The reason you yeeld for it , is a poore similitude drawen from the common vse and custome of men in redeeming their captiues taken in warres . I replyed , that your similitude prooueth no such thing , because amongst men the Ransomers neede not , nor doe not sustaine the same seruitude and imprisonment , which the captiues doe and must , if they be not redeemed . [ Yet the whole price , you say , must be payd by the Ransomer , which the captiue otherwise should . ] You reason from the willes of men , which preferre money before captiues , to the will of God , who regardeth no money ; which kind of reasoning I reiect as n●… way matching our redemption ; and yet if it were admitted , exchanges , recompences , and conclusions of peace , which are no way in the prisoners powers , are amongst men as vsuall as Ransomes . It is therefore no way needefull by this similitude , that our Redeemer should suffer the selfe same paines , which we should haue suffered . A recompence aboue our power , and so not possible to vs , was easie to him , that so farre exceeded our condition ; and that by your owne similitude might more then suffice for the prisoner . For though men will not take lesse then the worth of their Captiues , as they conceiue their abilities or likelihoodes of seruice , yet that doeth not hinder the Sonne of God to giue for vs farre more , then our value could , or can reach vnto , because he had infinite riches of holinesse , righteousnesse , and obedience in his power , which we haue not . He might not therefore giue lesse then we were worth , but more he might , and did giue : not by suffering hell paines in a sharper sense & greater measure , then we can endure , which is your fansie ; but because those things , which he suffered , were of infinite price in his person , which in ours would amount to no such rate . From the sorowes which Christ did beare for our sakes , you came in your second reason to the curse , which hee tasted for our sinnes ; and because the Apostle saieth , Christ was c made a curse for vs , in that he hanged on a tree to redeeme vs from the curse of the Law ; you would thence conclude , that Christ suffered for vs the verie paines of hell , and the death of the soule , as part of that curse , which the Law denounceth to all sinners . You were answered by me , that before your conclusion would any way follow vpon your premisses , you must make your first proposition generall , that the whole curse of the Law , and all the parts thereof were suffered by Christ. Now this generall assertion , that Christ suffered the whole curse of the Law and euery part thereof , was not onely false , and farre from the Apostles words , but so wicked and impious , that without horrible blasphemie it might not be affirmed of Christ. For the whole curse of the Law plainely compriseth in it excecation , induration , desperation , confusion , a finall pri●…ation of all grace and glorie , and euerlasting damnation of bodie and soule to hell fire ; none of which our Sauiour could suffer . To this what now reply you ? Christ suffered our d whole curse onely so farre , as possibilitie of things could admit , that is , with those three limitations , which are before expressed . ] You litle thinke the discreet Reader smileth at your proud and foolish presumption , that in the Apostles name , and vnder the Apostles wordes would canonize your owne pelting conceites , and then blow and suppe with a breath , denying that which you affirme , and affirming that which you denie . For what haue the Apostles words to doe with your three limitations ? And if there be no possibilitie to draw Pauls speech to the WHOLE CVRSE of the Law , without apparant and palpable falsitie and impietie ; why striue you for the generall , that you dare not stande to without three limitations , which prooue the generall not to be simply true ? First then in steede of Pauls warrant , you obtrude your owne , and imagine your naked speech to be an armed proofe . Next you say Christ suffered the WHOLE CVRSE of the Law , saue three exceptions , which denie the whole ; and so in effect you affirme , Christ suffered the whole curse of the law , and yet not the whole , but onely so farre as possibilitie could admit ; that is in plaine termes , or in plaine trueth , it was not possible Christ should suffer the WHOLE CVRSE of the Law due to sinners , since by that suffering he could neither saue vs , nor be saued himselfe . This gappe was so great , that you foresaw euery man would eye it , and therefore you brack it vp with an other bush euen as good as the former . For in this wise you seeke to preuent that obiection . But you will say ; [ e Thus we make it not the whole curse of the Law. Yes we call it rightly the whole curse , for as much as Christ suffered it in his whole manhood euen in all the powers of his spirit , and soule , and bodie . ] Here we see what your wisedome doth and sayth ; but what saith the Apostle ? Did he speake or thinke as you doe ? His words we haue farre different from yours ; now your proofe of his meaning were worth the hearing . Christ , you say , suffered it in his whole manhood . What then ? Ergo he suffered the whole curse ? You must found a new Vniuersitie , where your Logicke must get grace to proceede by it selfe without controle : it is so repugnant to all rules knowen to vs , that we can not so much as conceaue it . For thus you reason . The whole manhood of Christ suffered the curse , that is some parts of the curse : Ergo Christ suffered the whole curse . As well you may reason ; the whole man in all Gods seruants performeth some parts of the Law ; ergo all the seruants of God performe the whole law . You would be loth to be answered your debts , if you haue any , with such accounts : for if a man did owe you ten pounds , and with all his heart and both his hands did bring you ten pence , your reason here will conclude , he hath payd you the whole , though that I thinke would scant content you , if you were a Creditour . You be neerely driuen , when such shifts must serue you , or els be taken with a non-plus . What els is this but a cleere confession , that Christ could not suffer the whole curse of the law , when you dare not otherwise defend it , but that the whole manhood of Christ suffered some parts of the curse ? It was , you say , f in nature and veritie the true and proper curse of the Law , which Christ was made for vs. ] You be safe now you ●…e come to your accustomed anker of PROPER and VERIE : holde you fast there , and you may be sure no man shall hale you out of this harbour , till you list to tell what you meane by proper and verie , which you will neuer doe . But in the meane time how proue you , that Christ did suffer the whole curse of the Law due to vs ; which is a false and wicked assertion leudly fathered by you vpon the Apostles words ? And if you recant that generall proposition , what handfast hath your conclusion ? For if you reason thus ; Christ suffered some parts of the curse which the law threateneth for sinne ; ergo he suffered the true paines of hell ; your Reader will assoone inferre , ergo you haue neither learning nor vnderstanding . g There is no colour to make the curse which Christ suffered for our sinnes , like to the curse which senselesse creatures doe sometimes beare for mans cause . ] Hauing made so foule a shipwracke of your owne cause , as to be forced to confesse , that Christ did not suffer the whole curse of the Law , which before you stifly affirmed ; to recouer some part of your losses , you spurne at my speeches , as hauing neither trueth nor colour : but report them right and spare them not ; which I doubt you will not doe , because you make your entrance with so false a colour . For I no where make the curse which senselesse creatures beare , like to the curse which Christ suffered for vs. Let the pages which you cite , 262 , 263 , in Gods name be seene ; but speaking of Gods curse against the sinne of man , I sayd , that h not onely the bodies and soules of the wicked were cursed and consumed with plagues , resting in them and on them , but all that they tooke in hand , and all that belonged to them , was likewise accursed . And citing the 28. of Deuteronomie , wherein a Calender of curses is denounced by the law against sinners , I added , that Chapter perused , would easily shew , how i farre the curse of God in this life persueth sinners , besides the horrible torments of the next life kept in store for them . So that I did not there compare or liken the curse of God on senselesse creatures , to the curse which Christ tasted for vs , as your idle imagination apprehendeth ; but I shewed how farre the curse of the Law extended , and thence inferred , that if Christ did not suffer all the things there mentioned , he did not suffer all the parts of Gods curse in this life ; k besides the graund curse , that closeth vp all , and continueth for euer ; Depart from mee yee CVRSED into euerlasting fire . You close your eyes against the force of my reason , which is euident , and prie for that which is not there ; and when you finde it not , you patch out this point with plaine vntrueth , as if I made Christ and the senselesse creatures like in the curses which they suffered . l You make a reason to proue that hanging on a tree mentioned in Moses , is not all one with this curse of the Law in Paul. Neither did I , nor doe I say , that it was all one . This I sayd and still say , they were both of one and the same nature . ] You take great pride in pouncing of proper speeches , wherein you would shew your wit by wresting them to what please you . A reason I made , which for ought I see , you do not vnderstand , howsoeuer you play your part with my words , which is neither to confute them , nor conceiue them rightly ; but all is one with you , so you say somewhat , you care not how vnlound it be . I obserued in my m Conclusion , that S. Paul in his Epistle to the Galatians , cap. ●… . alleadged two kindes of curses out of Moses ; the one pertaining to the committing sinne ; the other to the suffering punishment for sinne . n Accursed is euerie one that abideth not in all things written in the booke of the Law TO DO THEM . Here is the curse of doing euill , to which all men are subiect immediatly vpon the fact , not ten or twentie yeeres after , when happily God ariseth to visit their sinnes , and therefore this importeth not only a desert of future vengeance , but the present detestation which God hath both of the deed which is euill , and of the doer who is wicked . An other kinde of curse the Apostle noteth out of Moses , which is to hang on a tree ; o Cursed is euerie one that hangeth on a tree . Heere is a curse in suffering euill , whereof the former is the cause : for by Gods law no man should suffer euill , but he that doth euill . You in a iollity to aduantage your cause , would needs pronounce , p it were vaine and senselesse to thinke the Apostle here spake of two seuerall kinds of curses ; taxing in your huffe not onely Chrysostome , who expresly teacheth , it was another curse , and not the same ; but euen the Trueth it selfe to be vaine and senselesse , which euidently conuinceth the one to be in nature very much different from the other . For the detestation which God hath of sinne assoone as it is committed , whereby he reiecteth the deed as repugnant to his holinesse , and hateth the doer euen before punishment , is a plaine distinct thing from the vengeance that is consequent and agreeable to Gods iustice . Much more then doth it differ from the iudiciall punishments of men , whereto Moses pointeth when he speaketh of hanging , which though they haue a dependance vpon Gods will and law , so farre as they follow the same , yet must they differ as much as the persons , punishments and powers of God and man doe . Cursed , sayth Moses , is euerie one that abideth not in all things written in the booke of the Law. This curse is present vpon ech sinne , and generall to all the wicked in the middest of their greatest prosperity and securitie . The punishment due to sinne is not so ; that is deferred till God see his time ; and then most dreadfull , when men can not commit new sinnes , as after this life . Wherefore as all creatures reuenge mans sinne , and yet are not all of one nature , though in that seruice to God they al●… agree ; so the plagues and curses of sinne be not of one nature , notwithstanding they be powred on men to punish their offences . q I meane they are both of one and the same Nature , that is , true and proper curses of God. Well crowed yet before your courage come downe . Shall all things that proceed from one cause , or that haue one generall wherein they agree , be all of one and the same nature ? Then men and mise be of the same nature , for they are both liuing creatures . Then angels and andierns , starres and strawes , and all things created , haue the same nature , because they are all the works of God. Then vices and vertues , and all contraries be of one and the same nature , in as much as they are inherent in one subiect , and destruent ech to other . And to go no farther then your owne example ; then hunger and hell fire are both of the same nature , because they both are true and proper curses of God vpon the wicked . Be they great or litle , you will say , they are all punishments . ] So the rest are all the works of Gods hands , and yet were it mad-merie Diuinitie to say they are all of one and the same nature . r The fruit of the bodie , of the r ground of r cattell , r kine and r sheepe , are the blessings of God , and promised to the obseruers of his LAw ; and yet I trust they be not of one and the same nature with the ioyes of heauen ; though little and great , they be promises and rewards of obedience . s One was the whole , the other a part ; but both of them the true and proper curses of God. ] The one is the cause , the other is the consequent or effect , but not a necessarie , much lesse an essentiall part of the other . For a man may bee truely accursed , and yet not hanged ; as also he may bee iustly hanged , and yet not truely or properly accursed of God. The penitent thiefe on the Crosse came deseruedly to his death , as himselfe u confessed , and yet was not thereby truly accursed , since he was that day receiued into Paradise . His death was an accursed kind of death , as also Christes was , though the one did blesse , and the other was blessed , euen vnder that punishment , which Christ did willingly and the thiefe patiently suffer . x Paul saith not as you affirme , that Christ was made that curse , only , that iudiciall curse , whereof onely Moses speaketh . ] Much lesse doth Paul say , as you teach , that Christ suffered the whole proper curse of the law . I measure Pauls meaning by his proofe , you extend it to your fansie . So that , as I say , Paul prooueth that he meaneth ; as you say , Paul meaneth that hee prooueth not . Which of our constructions commeth neerest the Apostles mind , the Reader will soone perceiue . y Paul handling before generally Gods curse and the punishment of the Law against sinne , and shewing we are redeemed from it by Christs being made the same for vs , he confirmeth it by applying Moses iudiciall punishment against certaine transgressours , being it seemeth a figure of Christ herein . ] If you may adde what fansies and falsities you list to the Apostles words , you will make at length some shew of proofe , if not from Pauls text , yet out of your owne trifles . There is not one true word in all this Preface of yours to Pauls proofe : for neither doth the Apostle in that place handle generally the punishment of the Law against sinne , nor shew , that Christ was made the same for vs ; neither did Moses appoint ( hanging ) by any iudiciall Law against transgressours , neither were o●…enders so punished , a figure of Christ herein . Paul in that place handleth the righteousnesse of faith in Christ , as bringing the blessing of Abraham , and freeing from sinne , which the law conuinced and accursed . The law threatneth a curse vpon euery breach thereof , but it inflicteth not actuall punishment vpon euery sinner . And therefore the curse of the law in Pauls first words is either the DETESTATION , which God hath of sinne and sinners , whom in time appointed he meaneth euerlastingly to destroy ; or the OBLIGATION to temporall and eternall euill , which sinne hath in it . Neither of which Christ was made for vs , since hee tasted not the same , but another kind of curse , which was the temporall punishment of sinne by the hands of men ; and by that obedience to the will and counsell of God , hee freed vs from the guilt and wages of sinne , which the law denounced . To note the differences of those two curses , the Apostle putteth the Article to the first for the more vehemencie , and not to the second , saying : y Christ redeemed vs from that curse of the law , being made a curse for vs. The curse then or punishment of sinne in the person of Christ , was hanging on a tree : to which Moses by his iudiciall law adiudged no man. z Worshippers of other Gods , a blasphemers , b breakers of the Sabbath , c disobeiers of parents , and d Adulterers were to bee stoned to death by the law of Moses . e e Murderers were to loose bloud for bloud , and f false witnesses to suffer that they meant to others , whether it were eye for eye , hand for hand , or life for life . But by no iudiciall law , that I reade , did Moses appoint any transgressours to be hanged . By the expresse commandement of God , who is aboue the law , Moses tooke the chiefe of the people that coupled themselues with Baal Peor , and g hanged them vp before the Lord against the Sunne . And Ioshua vsed the same kind of death in some that were h strangers , and not Israelites : otherwise Moses neuer commanded , but onely permitted the Magistrate to hange transgressours ; yet so , that i the body should not remaine all night vpon the tree , but be buried the same day , because the curse of God was ( executed ) on him , that was hanged . So that God not appointing any man by his law to bee hanged , but leauing that libertie to the Magistrate so to reuenge malefactours , where the law did not specifie their punishment , they could bee no figures of Christ ; as well in respect they were wicked , that must be so vsed , who were not fit to be figures of that innocent & vndefiled Lambe , as also that men had no power to erect figures of Christs death & passion , but must leaue that to God to represent the sufferings of his Sonne as he saw cause . k They that were hanged by the iust sentence of the Law , they were herein accursed , that is they herein sustained the lawes true and deserued punishment . ] But if they were INNOCENTS oppressed by vnrighteous iudgement , which is no newes among men , as we see by the death of our Sauiour ; or if they were PENITENTS , though their punishment were neuer so deserued , neither of these could be truly accursed before God , & yet might be hanged , and so subiected to the corporall curse of the Law. For though Moses had no meaning to haue men vniustly hanged , yet had he lesse purpose to pronounce them damned , that died for their sinnes , if they repented : and therefore he commmandeth the bodies to be buried the same day , because the Curse , that is , the Rigour and Reuenge of the Law was executed on them ; and consequently Moses extendeth not this curse farther then this life ; which maketh nothing to the paines or perpetuall curse of the damned . And here the Reader may plainly perceiue you to sincke in the sands of your owne subtilties : for here you confesse , that deserued hanging is a TRVE CVRSE and PVNISHMENT , notwithstanding , if the guiltie repent , as the Theefe did on the Crosse ; I hope you will leaue him the child of Gods mercie , whom Christ receiued into Paradise . And consequently by your owne confession , the paines and afflictions of this life , when they are deserued , are curses and true punishments of sinne to Gods children , though their soules be blessed by their submission and conuersion vnto God. Which ouerthroweth all , that you formerly haue said touching the troubles and vexations of this life , and that you presently meane to conclude of Moses curse applied to Christ. l By applying this text of Moses in this sense , and in this respect to Christ , it is well confirmed to be in nature and veritie the true and proper curse of the Law , which Christ was made for vs : for such also in deede was the nature of that iudiciall curse of Moses . ] Moses we see had no meaning to make their soules accursed , whose bodies were hanged on the tree by the iust iudgement of the Magistrate , if the malefactours truely repented their wicked offences . How much lesse then ment he to subiect the Sonne of God to the internall or eternall curse of the Law , for that he was vniustly and wrongfully hanged on a tree by the malice and spight of his Enemies . And yet in both as well poenitent as innocent , hanging is called a curse , that is , a true and corporall punishment appointed by God for sinne , though mans error inflict it on innocents , or true repentance abolish the rest , that would follow after this life , if God were not reconciled vnto vs. In the wicked then , which persist in their mischieuous purposes without repentance , your reason taketh place , that hanging to them is a part of that true and terrible curse , the whole whereof shall be executed on them for their sinnes ; but in repentants it is starke false , and in Christ of whom this question riseth it is irreligious and impious to say , that he suffered the whole curse of the Law prouided for sinne , or the death of the soule and of the damned , which is properly due to sinners . m Now vnderstand Chrysostome thus , as we before haue distinguished the punishment of Christ and of the damned , and then we differ not . ] Suppose Chrysostome to teach falsly , and talke absurdly as you doe ; and then you may soone bring him to weare your badge ; but leaue him at libertie to tell his owne tale , and hee is farre enough from your follies . n He sayth they were d●…erse curses in Christ and in the damned , to signifie diuerse manners of one and the same curse in Nature . ] He speaketh not of the damned at all , he speaketh of the whole people of the Iewes , which were vnder the curse of the Law for sinne , till they were thence deliuered by Christ , which the damned neuer were , nor shall be . His words are : o The people were in danger of another curse , which saith , Cursed is euery one which abideth not in the things written in the booke of the Law. For not one of them had obserued the whole Law. Christ then since he was not subiect to the curse of transgression , admitted this curse ( to hang on the Crosse ) in steede of that , to loose the people from their curse . Chrysostome truely , learnedly , and consonantly to the rest of the ancient Fathers , distinguisheth two kindes of EVILS or CVRSES incident to men , which are sinne , and the punishment of sinne . The one is an vniust action pleasing man , but displeasing God : the other is a iust passion pleasing God , but displeasing man. p Mala dicuntur , & Delicta & Supplicia . The OFFENCE and the REVENGE are both called ●…uils , sayth Tertullian . q Duo sunt genera malorum , peccatum , & poena peccati : there are two sorts of Euils , sayth Austen , Sinne , and the punishment of sinne . For r by Gods prouidence ruling all things , ( as ) man doth the euill , which he will ; ( so ) he suffereth the Euill which he will not . Then sinne is not onely euill before it be punished , but a greater euill , then the punishment is ; since it is an euill in his owne nature repugnant to the righteousnesse of God. Now as God is all good , and therefore all blessed ; so sinne forsaking God , falleth from goodnesse , and so from blessednesse ; and is consequently more accursed with God then punishment is , and ought so to be with men , if they be rightly aduised , as being the cause and continuance of their punishment . For accursed signifieth as well detested and depriued of blessednesse , as subiected to miserie , or deuoted to destruction . So that sinne in it selfe is a curse with God , that is hated and detested of God , and depriuing man of all communion and participation with the fountaine of blessednesse , though no punishment did follow . Yet because men would with neglect and desp●…ght of God , abide and reioyce in their wickednesse , if sense of grie●…e and paine did not force them to feele thei●… wretchednesse ; therefore the wisedome and iustice of God pursueth such , as dwell and delight in their sinnes , with sharpe and bitte●… plagues , that loc●…ing on their miserie , they may timely repent , or eternally lament their obstinacie . To these two kinds of curses Chrysostomes wordes and proofes doe leade . The whole people were not damned , as you deuoutly d●…eame , but they had sinned , and so were subiected to the danger of Gods displeasure fo●… sinne , and of his indignation against sinne . From this Christ was free , for he did not sinne , 〈◊〉 was guile found in his m●…uth , as Chrysostom concludeth out of the Scriptures . Since then Christ was s not subiect to the curse of Transgression , he admitted ●…other Curse , eu●…n the punishment of sinne , which is a curse also for sinne , though of an other Nature , then the committing of sinne ; by one to dissolue the othe●… ; that is , by his owne paine to abolish the guilt of our sinne . Chrysostomes wo●…ds are as pl●…ne as his proofes : t The curse of transgressing was another curse , and not the 〈◊〉 which Christ suffered . Yea Christ might not be subiected to that curse , to which the people were for transgressing the law , but changed that for another , and so loos●…d their curse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; another , and not the same , be as forci●…le wo●…ds to shew different natures and persons , as any the Greeke tongue hath ; and your shift of di●…erse degrees in the same nature , is a childish toy , since much and little , like and vnlike s●…ew diuers degrees or measures in one nature , but another , and not the same thing , directly noteth the substance or nature to be diuers . u Austen on whom you triumph , is stretched beyond his meaning , he dea●…eth against a Mainich●…e , who denied that Christ had true human flesh . Now he proueth , that Christ truely died , because the Apostle saith he was made a curse for vs , in that he hanged on a Tree . I haue cause to content my selfe , that so lea●…ned and religious a Father , as Saint Augustine was , & so highly reuerenced in the Church of God , did more then twelue hundred yeers since , in his conflicts with Hereticks refute the greatest part of your positions , as repugnant to the faith of Christ , and the soundnesse of the Sacred Scriptures . And I thinke few men so foolish as in the grounds of our Redemption and saluation by Christ to reiect the Doctrine , which he taught , as false ; and receaue your scambling conceits as true . And in my Iudgement you were best to take heed , least if the resolutions , which Saint Austen and other Catholike Fathers made against Heretickes , disprooue your new found faith , you be taken tardy with bringing Baggage into the Church of Christ , long since condemned and banished from the Creede of all Christians . What Saint Austen proueth ; you are no fit reporter , except you did read more attentiuely , and iudge more sincerely . For did you euer peruse the words wrong course in so wise a Father , if he meant purposely to prooue against the Manichees that Christ truely died for vs , and not in shew onely as they supposed , to ouerskip all the Testimonies and circumstances of Christs true death recorded in the Scriptures , as his c giuing vp the Ghost , Pilates d examining , and the Centurions d confessing the truth thereof , as also the Souldiers e perceiuing him alreadie dead , and so not breaking his l●…gges , but pearcing his side with a speare , and the* c gazing and watching of his ●…nemies , and of the whole multitude ouer him to see him die , as likewise his buriall by his owne followers , the sealing of his Tumbe , and his lying three dai●…s in the graue ; to omit I say all these things with silence , and to produce a word , which the Manichees reiected as odious and iniurious to Christ , and the Christians defended none otherwise then as common to all men , that die , both good and bad ; were no small ouersight in so learned a writer . But this is a ●…ite of yours to shift of the truth of his answere , it is no part of his meaning . He sheweth against the Manichees , and likewise against you , since you defend the Contrarie , that the death of the Body is in all men the punishment of sinne , and that this death INFLICTED ON MANS NATVRE for sinne , which is the MORTALITIE OF OVR FLESH , by the Scriptures is called a Sinne , and a Curse euen in Christ ; not that Christ was properly and truly accursed with God , as transgressours are , which is your erroneous assertion ; but that he submitted himselfe to receiue the punishment of sinne in his owne person by the death of his Body , which was common to him with all men . If the former words of Saint Austen were not plaine enough , he hath playner . f If thou deny Christ was accursed , deny Christ was dead . If thou deny he was dead , now ●…ightest thou not against Moses , but against the Apostles . If thou confesse him to haue beene dead , confesse that he tooke the punishment of our sinne without sinne . Now when thou hearest the punishment of sinne , beleeue it came either from ( Gods ) blessing or cursing . If the punishment of sinne came from blessing , wish alwaies to be vnder the punishment . But if thou desire to be thence deliuered ; beleeue , that by the iust Iudgement of God the punishment of sinne came from the curse . Confesse then that Christ tooke a Curse for vs , when thou confessest him to haue beene dead for vs ; g Nec aliud significare voluisse Mosen , cum diceret , maledictus omnis qui in ligno pepend●…rit , nisi , mortalis omnis , & moriens omnis , qui in ligno pependerit ; and that Moses had none other meaning , when he said , Accursed is euery one that hangeth on a Tree , then to say , euery one that hangeth on a Tree , is Mortall and dieth . He might hau●… said , Accursed is euery Mortall Man , or accursed is euery one that dieth . How thinke you , would Austen prooue that Christ truely died , because he was truely accursed , or that Christ tooke vpon him a Curse , because he tooke vpon him the death of the Bodie , which is the punishment of sinne in all mortall men , and so proceeded from the curse whereunto all men for sinne were subiect ? He doth not defend the Apostle by Moses , but he expoundeth Moses by the Apostle , and so resolueth in plaine words , that Moses had none other meaning , when he said , accursed is euery one that hangeth on a Tree , then if he had said , accursed is euery mortall man , because death came first on all men as a Curse for sinne . You acknowledge not the death , which all men die , to be a punishment or Curse for sinne . But all the wit you haue , will not answere Saint Austens reasons . For the death of the Body , which is common to all mortall men , must of force be a blessing or a Cursing . If it be a blessing , why doe we beleeue , or hope to be free from a blessing ? but if we detest continuance vnder it , and desire deliuerance from it , then certainly the death of the Body in all men , euen in the Saints of God , was and still is a punishment and Curse of Sinne , till Christ raise vs from it . An other reason Saint Austen vrgeth to the same effect , which is this . h Vnlesse God had hated sinne , and our Death , he would not haue sent his sonne to vndertake , and abolish the same . What maruaile then , if that be accursed to God , which God hateth ? God , that is him selfe all life , and gaue vs life as his blessing in this world , must needs hate death , which is priuation of life , as repugnant to his Image , and euerting the worke of his hands , wherewith he ioyned Soule and Body to participate in life . And though by his Iustice he inflicted death on all men for sinne , yet of his mercie he sent his owne and PAINFVLL death , to be that part of the curse which Christ suffered for vs. This I hope is more then shame , though shame and reproch were not the least parts of Gods curse against sinne euen in Christ. You would needs in a brauado set vp your bristles , and aske , What , s nothing but the shame of the world ? will any man of common sense affirme , that this was all the curse that Christ bare for vs ? ] I replied , that shame and ignominie was an expresse part of the curse which Christ dying suffered for vs , and that there was no cause you should so much disdaine Chrysostome and Austen for so saying . The Scriptures themselues in that point concurred with them , as I haue fully shewed in my t Conclusion , and you can not auoid it . Lest therefore your Reader should take you to be tongue-tied , you cleane change the case , and would haue men beleeue , that I defend and endeuoured to proue , that u shame was the whole curse which Christ endured . As though I alleaged not S. Austen at x large , to proue that death in all men , Christ not exempted , was a part of the curse inflicted on mankinde for sinne . And therefore when Chrysostome sayd , the y crosse is the onely kinde of death subiect to the curse , I did not set him and Austen at variance , as if the one did trippe the other , but I thus reconciled them ; that z not only death , ( as in all men ) but the ver●…e kinde of death which Christ died , was accursed by the very words of the Law in Chrysostomes iudgement . This then is one of your familiar trades and trueths , to set downe that in my name , which I neuer spake nor meant ; and so by lying , when you can not by reasoning , to support your cause . Indeed if a man will admit your absurd and false positions , so much is consequent out of their words . For where you will not haue the death of the bodie to be any part of the curse inflicted on sinne , except the death , of the damned be coherent with it , as in the reprobate ; it followeth from Chrysostomes words , that the corporall death of Christ seuered from all other sorts of death had no part of Gods curse in it besides shame , which yet is as farre from being a true curse , where the cause is good , as death it selfe ; since neither shame nor death are true and inward curses , when they are suffered for righteousnesse , but rather causes and increases of blessing ; not in , nor of themselues , but by Gods goodnesse accepting , and recompensing them with all fauour and blisse . a Againe you mislike , that I sayd Christs dying simplie , as the godlie die , may in no sort be called a Curse or accursed . ] I mislike , that you can not or will not distinguish , what death is in it selfe euen to the godly , and what is consequent after it by Gods mercie towards his Saints . And heerein I say , you want both trueth and iudgement : for things are to be named by their natures , and not by the sequents , which often God sendeth cleane contrarie to the purposes , and practises of Satan , and his members . Tyrannie , shall it be no crueltie , because it maketh Martyrs ? Sinne , shall it not be displeasing to God , because it humbleth the faithfull by repentance ? The corruption of mans nature , shall it not be sinne , because thereby God exerciseth his Saints to watchfulnesse and prayer ? Euen so the death of the bodie , which God at first inflicted on all his Elect for sinne , shall it be no punishment , for that God doth comfort his in death , and reward them after death ? b [ I affirme , death to the godly is no curse properly . ] And I a●…irme , that when you can not tell how to start from the force of truth , you do nothing but lie , or flie to your phrases of proper and verie : which here , as in other places do you no good . In the fifteenth line of this page , you say the death of of the godly may IN NO SORT be called a Curse or Accursed . In the sixteenth , whiles you offer to proue those words , you confesse them to be false . Death to the 〈◊〉 〈◊〉 no Curse properly , you say , but a benefit and aduantage ; then improperly death is a curse : and before you sayd , It may in no sort be called a Curse to them . If in no ●…rt , then neither properly nor improperly . What then is that Enemie that must be dest●…oyed , a cursing or a blessing ? Can it be an enemie to Christ , and yet a blessing to the godly ? I cannot better refell your folly , then S. Austen doth in this verie case . If death be a ble●…ing to the bodies of the godly , neuer desire to be deliuered from it : what n●…ed you beleeue , or loue the resurrection of the flesh , which is the destruction of death in the bodie ; it death be a benefit to the bodie ? But if this be repugnant to Christian religion , then hath death in it euen a shew of Gods curse on the bodie for sinne , which must be destroyed , before Christ can fully reigne in all his Saints . [ Yet is it to the godly no curse properly . ] The heigth of your learning hangeth on the helpe of this word PROPERLY ; we yet came to no point in all our defence , but when you see your selfe pressed , you straightwayes post to PROPER and VERY ; and yet you neuer define either , nor take the paines to expound your selfe , lest you should be taken with open heresie and blasphemie , in applying one and the same curse properly and truely to Christ and the damned . c You say I am to young a Doctour to controll Saint Austen herein ; and I say you are a Doctour not olde enough to prooue Austen contrarie to me in this point . ] A farre younger then I am will soone discerne by that I haue sayd , that S. Austen is repugnant in this point to your proper and verie nouelties : for where you say , Death to the godly may in no sort be called a curse ; S. Austen thus expoundeth Christes words to the godlie : d Feare not those which kill the bodie , as if Christ had sayd , Nolite timere male dictum mortis corporalis quod temporaliter soluitur . Feare not the CVRSE of a bodily death , which in time is dissolued . And so when he resolueth Moses had none other meaning in this sentence , Cursed is euerie one that hangeth on a tree , then if he had sayd ; Mortall is euerie one that hangeth on a tree . e Poterat enim dicere , maledictus omnis mortalis , aut maledictus omnis moriens . For Moses might haue sayd ; Cursed is e●…ry mortall man , or cursed is euerie man that dieth . If Moses might truely haue so sayd , as it is euident by S. Austens position , then I trust death in some sort may be iustlie called a Curse , euen to the godlie . But S. Austen sayth , that the death of the bodie is good to the good , and euill to the euill . ] That speech S. Austen sayth , may be tolerated , not in respect of death it selfe , which is euill ; but of the mercies of God , which follow the faithfull after their deaths . His words , which you skippe ( as your maner is to do when any thing maketh against you ) are Dici potest : It may be sayd . But vpon that speech he presently moueth this question in the beginning of the next Chapter . If the death of the bodie be good to the good , f quo modo poterit obtineri , quòd etiam ipsa sit poena peccati ? how may it be resolued , that it is also the punishment of sinne ? His resolution you did not reade , or not regard , because it resisted your fansie ; but thereby the Reader may see what credit is to be giuen to your words , when you crake of Fathers . g We must confesse , sayth Austen , that the first men were so created , that if they had not sinned , they should haue tasted no kinde of death ; but the verie same , being the first sinners , were so punished with death , that whatsoeuer should spring from their root , should be held subiect to the same punishment . And discussing the question proposed more at large , he resolueth : h Sic per ineffabilem Dei misericordiam & ipsa p●…na vit●…orum transit in arma virtutis , & fit meritum iusti etiam supplicium peccatoris . So by the vnspeakeable mercie of God the punishment of vice becommeth the armour of vertue , and the reuenge of a sinner is made the merit of the iust . i Non quia mors bonum aliquod facta est , qu●… antea malum fuit , sed tantam Deus fidei praestitit gratiam , vt mors , quam vitae constat esse contrariam , instrumentum fieret , per quod transi●… in vitam . NOT THAT DEATH IS BECOME ANY GOOD , which before was euill , but so great fauour God hath yeelded vnto faith , that death , which most certainly is contrarie to life , is made an instrument ( for the good ) by which they passe vnto life . And to make men the better to vnderstand the effect of his speech , he bringeth an example out of the Scriptures , where the law is called the strength of sinne . k Why , sayth he , rehearse ●…e this ? Because that , as the Law is not euill , when it increaseth the lust of sinners , so death is not good , when it augmenteth the glorie of the sufferes : but as the vniust doe e●…lly vse not onely euill , but also good things ; so the iust doe well vse not onely good , but euen things that be euill . Hence commeth it , that the wicked vse the Law ill , though the Law be good , & BONI be●…è moriantur , quamuis sit mors malum , and the good die well , though death be euill . I haue touche●… at large Saint Anstens reasons and resolutions in his owne words , because the Re●…der should the more cleerely conceiue him , and the discourser see him contrarie to his conceits euen in this point , which he so much denieth . The death of the body , which the godly doe suffer , is to this day an euill of it selfe , and the punishment of sinne ; but God of his mercie towards his , hath giuen such grace , not to death , but to their faith , that by suffering death patiently , they shal be the more plentifully rewarded . But as no wise man will say the Law is euill , when the wicked abuse it to kindle their lusts , so may no sober man say , that the death of the faithfull is good in it selfe , though by Gods goodnesse it bee made to them a triall of their patience , and a passage to a better life . You say the nature of death is changed , and not to the faithfull any longer an euill or part of the punishment and curse , which was laide o●… sinne . S. Austen saith the contrarie . It is still an euill as it was , and the nature thereof is not changed , though the vse thereof be changed by faith , and the consequents altered by Gods goodnesse . Now things must bee esteemed by their nature , and not by their vse , as Austen teacheth . For euill men vse good things euilly , yet that maketh not good to bee euill , because their vse is inuerted ; and euen so , saith Austen , good men haue a good vse of death , which is euill , yet that maketh not the death , which they suffer , to be good in it selfe , or in nature to bee such , as by Gods fauour it is to them . When the death therefore of the faithfull is said by Saint Austen or any others to be good , they meane the vse , and not the nature thereof ; and when they say it is euill , or a curse , they meane the nature and not the vse . For touching the nature thereof the Apostle , who must be heard , saith fully and resolutely ; Death is an l enemie , that must be destroyed , euen in the godly . And touching the vse thereof , the same Apostle saith . m To mee Christ is life , and to die is gaine . Against this you neither doe , nor can bring ought , besides waste words , and places either not vnderstood of you , or wrested by you , as spoken of the nature of death , when they meane the vse of death , which the faithfull haue by Gods abundant blessing . n Your selfe doe say , The vengeance of the Law once executed on the suertie , can no more in Gods iustice be executed on vs. ] In the vengeance of the law is comprised , corporall , spirituall and eternall death . The whole Christ neither did , nor could taste , and bee a Sauiour . A part he therefore tasted , which was the death of his body , and thereby freed vs from the rest , which was due to our sinnes . From the death of the body he hath not as yet wholly deliuered vs , but hee will ; and in the meane time hee hath broken the linckes of death ( whereby those three were coupled together ) first in his owne person , who suffered the first kinde of death , and neither of the other , and by vertue thereof hath done the like in all his Saints , leauing their bodies for a season vnto death , as his was , that he may raise them after with greater power and glorie , then if they had neuer died . What doeth this hinder , but death may truely bee called a Curse , as in Christ , so in his members ; and though execution of vengeance be restrained from vs , yet imitation of Christ is not excluded , neither is the generall sentence pronounced against the sinne of all mankinde , ( To dust thou shalt returne ) reuoked but by the resurrection from the dead [ how then was it vengeance on Christ , if it were due to mans nature ? ] Death was due to mans nature for sinne , and consequently not due to Christ that had not sinned . When therefore it was laide on him , that deserued it not , it must be taken as the wages of our sinne in his person ; and so was a wound to him , though a medicine to vs , because hee o was wounded for our transgressions , and wee were healed by his stripes . p Our publike doctrine in England set foorth by Master Nowel , confirmeth as much . To the faithfull , death is now not a destruction , but a changing of life , and a very sure and short passage to heauen . ] Euery thing that is licensed or liked , as profitable to bee publikely read or taught , is not by and by authorised in all things , nor made the publike doctrine of this Realme . You would faine oppose Master Nowel to Saint Austen , who if hee were liuing would giue you no thanks therefore . Saint Austens Faith hath beene allowed and receiued by all Synods and Councels since his time , and by the whole Church of Christ , as fit to guide and leade not onely learners , but makers of Catechismes ; and therefore the match , if they were repugnant , is somewhat vnequall : but indeede you haue neede to bee taught , how to vnderstand your Catechisme . That death is a destruction to the godly , can you tell who saith so , except it bee your selfe ? That it is a changing of life and short passage to heauen , if you meane to the soules of the faithfull , as the Ca●…echisme doth , no man doubteth thereof ; if you meane to their bodies , that they by death change life , and so haue a short passage to heauen , it is a notable falsitie , and heresie , gainsaying the verie grounds of the Christian faith . For priuation of sense , and corruption to dust , is no life , much lesse an heauen ; except you will multiplie heauens as you do helles , without reason or trueth . It is most true which the Catechisine intendeth , that death is this to the souls of the faithful , but not to their bodies as yet till the generall day of resurrection ; and then the destruction of death in their bodies shall bring them to the full possession of heauenly glory , prouided both for soule and bodie : till that time , their bodies lie vnder the dominion or power of death , which is not yet destroied in euery part of vs , because of sinne dwelling in our bodies , though it throughly be conquered in the person of Christ , and shall be likewise in vs at his appointed time . As little to the purpose is that , which you cite next out of the Catechisme , that q Death , which before was a punishment , is now become a vantage . ] For he meaneth , that death before had nothing in it , nor after it but punishment , and so was wholly and onely punishment ; which now by Christ is altered , and made an aduantage to vs , as well in respect of the manifold miseries and offences of this life , from which we are deliuered , as in regard of the felicitie and securitie , which the soules of the Saints dec●…ased enioy : but this is nothing to their bodies , which lie depriued of life and corrupted to dust till the finall restitution . Neither is this a comparison with our condition before sinne , ( in which we were created , ) when soule and bodie should iointly haue beene translated to the kingdome of heauen without any sense or touch of death , if we had stood fast in obedience ; but this noteth , what death is after sinne committed without Christ , and rightly saith , that when once by sinne we were plunged into the depth of all miserie , as a punishment for sinne , then the grace of Christ by the death of his body brake off the chaines of internall and eternall death knit to the former by Gods iustice , and made the naturall death of our bodies , which without Christ was onely a punishment , and the entrance to all other mischiefes of sinne afte●… this life , to become now an aduantage to the soule , which is presently freed from the labours of this life , and inuested and secured with euerlasting blisse . But the body is not yet quited from the burden and corruption laid on it by Gods iustice for the punishment of Adams sinne ; and the soule in the midst of her comforts , not onely feeleth the want , but sheweth her desire to receaue her bodie , as appeareth by the pra●…er of the soules vnder the Altar ; who desire not now in heauen reuenge of their persecutors , whom they pardoned and praied for on earth , but woondering at Gods patience , that is daily prouoked and abused , they desire the day of r iudgement , though th●…t bring with it the destruction of the wicked , because they shall then receaue their bodi●…s , and with them the fulnesse of Gods promises . That place of the Catechisme doth ●… notably contradict you , who call death to the G●…dly the gate of hell ; a strange and most vntrue translation : ] The Catechisme speaketh of the soules of the godly , who without Christ were assured by death to enter the bottomles●… pit of hell , and now by Christ doe safely passe from death to heauen ; but what is this to their bodies whereof I speake ? doe the bodies of the Saints passe straight vpon death to heauen , as their soules doe ? I trust your Catechisme saith not so ; and therefore no way contradicteth me . [ But I translate it so , when I call death the gate of hell , which is s●…range and vntrue . ] No good Sir , when I translated the text , because the word Sheol was doubtfull and imported all the power and strength o●… hell against bodie and soule in this world , and in the next , I retained the verie worde Sheol ; as may be seene in the page of my Sermons , which you cite , pag. 150. li. 32. yet what was ment by ●…heol in that place , when I came to examine , I did incline rather to the word hell , then to the word Graue , since we had in English no more words to expresse the power or danger of Satans kingdome on earth . For neither the griefe , which Ezechias conceaued , nor the phrase , which he vsed , might be rightly referred to the graue . It was not the graue that Ezechiah did so much feare , and so much decline , it was the doubt of Gods displeasure , that vpon deliuerance of him and his citie from the hands of Senacherib , presently strooke the king with sicknesse , and denounced death vnto him , as vnworthie to enioy that protection , which God had shewed from heauen in defence of his people against their enimies : and therefore in the bitternesse of his soule , which he confessed did t oppres●…e him , he said , he should goe to the gates of Sheol , that is , to a dangerous conflict with death , betweene hope and feare of Gods fauour or anger . Neither doth Sheol there import onely the graue : for at first Ezechiah resolued he should die , and so goe farder then the gates or entrance of the graue . Neither doth that phrase in other places of Scripture expresse barely the buriall of the bod●…e . u The gates of hell , sayth our S●…uiour , shall not preuaile against my Church , by which he meaueth nothing lesse then the graue . x Are the gates of death knowen to thee , saith God to Iob , who could not be ignorant , what the sides and bottome of a graue were ? y Thou liftest me , saith Dauid , from the gates of death , when yet he was sure to come to his graue . And had Ezechiah from the griefe of his hart , vnder which he z chattered like a Swallow , and mourned as a Doue , pronounced death to be the Gate or first inuasion , that hell or Satan made one mans Body for sinne , what had you to say against it ? a By the enuie of the Diuell , saith the wise man , Death entred into the world . The Apostle saith as much , b By sinne Death e●…red into the world , not as a blessing of God , but on all men to Condemnation . From this Condemnation the Soule by Christ is presently released ; the Body is also promised , but yet not cleered from that Condemnation to Death which sinne brought with it . And since the Apostle calleth it an Enemie to Christ , and Austen doubteth not to name it a corporall Curse , why should I not number it rather amongst the gates or powers of hell , then of heauen , since the diuell was the Author , and Christ will be the destroyer thereof . It offendeth you that I say , if we will reason what death is in it selfe , we must resolue it to be a part of Gods curse ; which you say is no answere . For who euer denied it to be in it selfe a part of Gods curse for sinne ? but ( your ) expresse words are , death is to the godly no curse properly . ] Doe you now find the foile , how foolishly you haue all this while supported an errour , that yo●… now come with properly to proppe it vp , least it fall on your head ? You can now with shame enough confesse , c WE KNOVV AL SHAME AND AFFLICTION TO ALL MEN IS A KIND OF CVRSE . Then death , a man would thinke , may rightly be called a kind of corporall curse ; since that is the sharpest and forest of all outward asf●…ictions . [ d A kind of curse , who euer denied that ? say you . ] Euen your wisedome hath all this while denied it . In your Treatise you bleated forth this resolution . e Therefore Christes dying simply as the godly die , MAY IN NO SORT HERE BE CALLED A CVRSE , or accursed . You iterate the verie same in your defence . Yea , it is the maine ground of your second speciall reason . f Christ , you say , was made a curse sor vs or accursed in his death . But to die simply as the godly doe , may in no sort be called a curse or accursed . Christ therefore endured the curse and wrath of God truely . [ Your g expresse wordes , you say , are ; Death to the godly is no curse properly , but a vantage . ] Are not the other your expresse wordes also that the death of the godly MAY IN NO SORT BE called a curse or accursed ? and doth not the force of your reason wholy depend vpon these later wordes ? For had you confessed that death , shame and paine were to the godly corporall curses ; how then conclude you , that Christ was properly accursed ? Because the Apostle saith , He was made a curse ? Doeth the Apostle say , he was made a curse properly ? It would empt and waste all the wit in your head , from the one to conclude the other . Against your prec●…e Negatiue , that death in the godly might in no sort be called a curse , I opposed the contrarie , that the death of the bodie was a curse for sinne laide on the bodies euen of the elect ; and therefore might iustly be so called in vs , and much more in Christ , though the force of that curse were quenched in Christ , and the coherence thereof interrupted . In floting to and fro you fell to the curse of the Law , and the curse of God , and there , as your fashion is , you auouched what you listed , without any proofe or witnesse besides your selfe ; telling vs that Paul mentioned Christs hanging on the tree as a part of the curse of the Law , thereby impolying the whole to be executed on Christ. The whole curse of the Law in my conclusion I shewed to be h externall , corporall , internall and eternall plagues and punishments ; and asked you which of these you affirmed of Christ. Externall and corporall curses in Christ I did grant ; internall and eternall curses of the Law , which are want of grace , and losse of blisse , with perpetuall damnation of bodie and soule , I said could not be ascribed to Christ without enormous and haynous blasphemie . To this when you should answere , you turne with a trice to your world of wordes , and say , your question was , Whether death to the godly were a curse properly or no. But sir remember the reason was yours , which if you doe not fully proo●…e , you must wholly loose . You should therefore first define , what a proper curse is , and then applie the parts thereof , as well to Christ , as to the godly ; and in so doing , we should soone haue seene both the sense and trueth of your speach . Now you hold fast to the ambiguitie and vncertainetie of the word proper , as though it were enough for you to deliuer Oracles with the breath of your mouth ; you say the worde , and then the field is wonne . i Our question is not , what death is in it selfe but what death is to the godly . ] You are so wedded to your owne wordes , that you vnderstand no man els , and scant your selfe . When I reason what the death of the godly is in it selfe , I speake not of the death , which they do no not suffer , that is not their death at all , which they no way feele ; but since they die the death of the bodie , that death which they suffer , is to them one thing in his owne force , which they taste and endure , and the consequents after death , by Gods mercie prouided for his seruants , are most euidently other things , and he that cannot distinguish this , is no way worthy to beare the name of a Diuine . For the ioyes of Gods heauenly kingdome are after death prepared for the godly . Shall we therefore say , the ioyes of heauen are death ? Besides the smart and anguish which afflicteth the soule when she is driuen from her bodie , death in it selfe is the separation of the soule from the bodie , with priuation of sense and life in the bodie , and resolution of the same into dust . The ioyning of the soule with the bodie was a most wonderfull worke of God in his creation , and consequently k verie good , by the plaine words of Moses . Then is the dissolution of the soule from the bodie repugnant to that which is verie good , and of force euill ; as being contrarie to good . The making of mans bodie from l the dust of the ground was likewise verie good , by the same witnesse of Moses . Then the returning of the bodie to dust againe must be an euill vnto man , destroying that excellent worke of God. And if sense , motion and action be blessings of God on mans bodie , then the bereauing of these must needs be curses in their kinde . Yea since life was no small fauour of God bestowed on man , when he made him a liuing soule ; & ( as all the rest in their degrees ) was verie good : then death which is the priuation of life , is the taking of Gods good blessing from mans bodie , which cannot chuse but be a curse . It is recompensed , you will say , with a better blessing , euen with the blisse of heauen . ] The soule is , but not the bodie , so long as death preuaileth on it . And this blessing consquent is no way pertinent to the nature of death , no not as the godly do suffer it ; but it is a fruit of Gods fauour reserued for the faithfull in Christ Iesus , who remoueth death from their soules , and will doe the like from their bodies , when the time commeth . Without death , you thinke , we can not come to Gods presence . ] And why is that , but because the corruption of sinne dwelleth in our bodies , which is not meet for the kingdome of God ? n Corruption cannot inherit incorruption . And whence came this corruption , but from sinne ? and consequently the displeasure of God against sinne , both brought corruption to our bodies , and for corruption keepeth our bodies vnder death , excluded for the time from his heauenly kingdome . Yet this is no proper curse to the bodies of the Saints ] Had you but once declared what you meant by proper and true curses , sixe lines had long since leuelled this question : but you according to the heigth of your skill , that neuer troubled your selfe but with a few fond conceits , and some vnsetled sentences , trace to and fro sometimes with no curse in any sort , sometimes with no true curse , and sometimes with no curse properly , and will not be drawen to steppe one foot farther . And though I haue no cause to how your timber , that you leaue ragged , yet for their sakes that would see the trueth , I am content to square your worke . Of Gods curse I must say as I did of Gods wrath ; ( for the wrath and curse of God are all one in effect ) it noteth either Gods detestation of sinne , or his commination to sinne , or which is most to this case , Gods indignation or pnnishment prouided for sinne , or executed on sinners . For as man is sayd to blesse with his minde , mouth , or hand , when he meaneth , prayeth , or doth good to any ; so is he sayd to curse by thought , word , or deed , when he desireth , vttereth , or worketh euill to any . God is likewise sayd to curse in soule , when he detesteth and hateth euill ; in voice , when he pronounceth or threatneth euill ; in iudgement , when he decreeth or inflicteth euill . To shew how execrable sinne is to God , the Scripture sayth , these things God n HATETH , and his soule ABHORRETH them . And so , the way of the wicked is o ABOMINABLE to the Lord. The threats of God against sinne , and his plagues vpon sinne , are euery where extant in the Law , and chiefiy in the 27. and 28. of Deuteronomie ; where not onely the greatest sinnes are namely and all sinnes in the close generally accursed , but the manifolde plagues of this life persuing the states , the bodies , and soules of sinners are numbred . p Maledictum est omne peccatum , siue ipsum quodsit , vt sequatur supplicium , siue ipsum supplicium , quod al●…o modo vocatur peccatum , quia sit ex peccato . Accursed is all sinne , sayth Austen , as well the deed , which prouoketh punishment , as the punishment it selfe , which in another sense is called sinne , because it commeth from sinne . The plagues and curses of sinne extending as farre as sinners haue any parts , of which they consist , as bodie and soule ; or places , in which they may be , as here so in hell ; or pertinents , which they may haue or need for the ease and vse of this life ; I called in my conclusion , externall , corporall , spirituall and eternall plagues or punishments of sinne . Contrarie to cursing is blessing , which is good purposed , promised , o●… performed to obedience , as Cursing is euill intended , threatned , or prepared for disobedience ; and so by the one Contrarie we may rightly measure the other : yea the names of benediction and malediction , which is blessing and cursing , are deriued from bonum and malum , good and euill . And therefore , as we conceaue good and euill , to proceede from the bountie or Iustice of God , so must we recken his blessings and curses to be . q None is good but onely God ; that is all true goodnesse is naturally , supreamely , infinitely , and vnchangeably in God , as likewise all true blessednesse is . Neither can any thing haue any degree of true goodnesse or blessednesse , but onely by deriuation from God , and by participation with God. Capable of God , that is of the holinesse , and happinesse , that is in God , and commeth from God , are no Creatures but men and Angels ; since only they haue cognition and fruition of his true goodnesse and blessednesse . To omit the Elect Angels , that haue their measure of heauenly light and power , grace , and loue , righteousnesse and holinesse , ioy and securitie in the continuall presence and seruice of God ; when God decreed to reueale him selfe to Man , he gaue him a reasonable Soule endued with vnderstanding and will , to discerne , and desire the goodnesse , that is in God , and by louing and obeying Gods righteousnesse , to haue Communion with his blessednesse . The better to declare him selfe to man , God gaue him a Bodie to be quickned by his Soule with Life , sense , and motion , as a Tabernacle for the Soule to dwell and worke therein ; and made heauen and earth , and all the furniture thereof , for the vse , delight , and safegard of his Body ; thereby to assure Man of his exceeding care for man , and bountie towards Man ; which were not onely wonderfull causes of thanks , but euident proofes of greater fauour , and honor reserued for him in the heauens , if he loued and serued the Author , and giuer of these earthly things . The integritie then , and safetie ; the sanitie , Actiuitie , and perpetuitie of mans Body free from all dangers , distempers , decases , diseases , and death : The excellent beautie , plentie , vtilitie , and varietie of the Creatures seruing mans vse , obeying mans Rule , and increasing mans delight , were all the maruelous blessings of God on man , not onely testifying to him the wisedome , power , and glorie of the Creator by their natures , properties and forces , but leading him by the eyes , eares , and all other senses to the admiring , embracing , and honoring of that great and mightie Lord , that by these pledges proposed himselfe , with all his spirituall and vnspeakable riches , to be the spouse of mans Soule , and reward of his loue . He therefore that denieth or doubteth these to haue beene the blessings of God on man , when he first made man , and so to remaine at this present ; is an vnthankfull and wicked abuser , and despiser of Gods goodnesse , and bountie towards him selfe and all mankind . The gifts of God on the Soule of Man were farre worthier then those corporall and externall blessings . For God gaue vnto Man reason and vnderstanding , to behold the greatnesse , and withall the goodnesse of God , and free will , to cleaue fast vnto him , without preferring any Creature before him , or matching any thing with him ; as likewise affections to inflame the hart with burning and vnceasing loue ; Man feeling no defect , nor finding any impediment in that innocencie , tranquillitie , facilitie and consonancie of all the powers and parts of the Soule and body , to the knowledge , loue , and seruice of God. But none of the gifts and graces of God , either outwardly prouided for man , or naturally ingraffed in mans Body or Soule , did make Man truely blessed . For had he beene truely blessed by these , he could not so wretchedly haue fallen from these into the Seas of miseries , and heapes of curses , with which he was after for sinne ouerwhelmed . Wherefore we must resolue , that as God is onely truth , because he is by Nature immutable ; and onely blessednesse , because no euill can approch him , so no blessing can rightly be called true , but that which is perpetuall ; nor full , but that which is free from all miserie . Saint Austen saith wisely . r Nullo modo poterit esse vita veraciter beata , nisi fuerit sempiterna . By no meanes may any life be TRVELY blessed , except it be EVERLASTING . And againe , s Veritas immortalis est , veritas incommutabilis est . Truth is eternall , truth is vnchangeable . And so Ambrose t Creaturae non potest esse veritas , sed species , quae facile soluitur , atque mutatur . There can be no truth , but a shew in the Creature , which is easily lost , and changed . And therefore Austen expoundeth u beatam vitam stabilem , id est , veram ; a stedfast , that is a true blessed life . For how can that be thought a true blessing , which may end in euerlasting wretchednesse ? True blessings then there are none , but such as ioyne vs to God , who is the true fountaine of all true blessing , that without any separation or defection from him , we may be partakers of him . By true blessing we shall best vnderstand what true cursing is : for as EVILL is no contrarie nature to GOOD , but onely the defect or priuation of good ; so there is no true curse to vs , but that which bereaueth vs of our true blessing . x Malum non secundum essentiam , sed secundum priuationem rectissime dicitur . Euill is most rightly sayd to be no essence , but the priuation of good . To cleaue fast to God , who is only and wholly our good , is the true blessing of men and angels ; and consequently to be seuered from God , and to loose all communion with him , is the true curse of men and angels . The true blessings of God bestowed on his children , though they be indeed infinit , yet may they be reduced to these three summes , according to the times wherein they were , are , and shall be performed : that is , TO THE LOVE of God freely affourded vs before the world , whereby we were elected and adopted in Christ Iesus our Sauiour ; TO THE LIKENESSE of God , which we haue in this world , where we are conformed to the image of his Sonne by the working of his Spirit , our sinnes being remitted , that diuided vs from God , and our hearts sanctified with the faith and loue of his trueth ; and to THE IIFE of God , which after this world shall be reuealed and imparted vnto vs in the heauens , where shal be perfect blessednesse without want of any good , or feare of any euill . The priuation of these three blessings bringeth three euils , which are maine and true curses to the wicked . F●…st , the dislike of God refusing them , the sting of sinne defiling them , the sting of death excluding them from all ioy and peace , r●…st and ease of soule and bodie for euer . Applie this to Christ and his members , and we shall presently finde by the rules of our Christian faith , how farre they agree to either . No true curse can be ascribed to Christ , which shall seuer him from God , without apparent impietie : for neither the fauour of Gods fauour towards his manhood , nor the fulnesse of grace and trueth in his soule , nor the stedfast and most assured expectation of euerlasting ioy and glorie set before him , euen in his greatest afflictions and temptations , may be doubted of by any that will retaine the name of a Christian ; besides the perpetuall and personall vnion of his manhood with his Godhead , to which was consequent such a communion with God , and fruition of God , as no elect man or angell euer had , or can haue . Wherefore you must either defend , that the true curse of God did not seuer him from God , but that one and the same nature in him might be truely blessed , and yet truly accursed of God at one and the same time ; which are monsters meet for your doctrine ; or els you must wholly forbeare to aff●…rme any true curse of Christ , that shal separa●…e him from God ; and what other true curses you will attribute to him , I would gladly heare . The like , though in farre lesse measure , I yeeld to the membe●…s of Christ : for since they were before all worlds beloued , elected , and y blessed with all spirituall blessings in Christ , and the z foundation of God standeth sure , hauing this Seale , the Lord knoweth who are his ; yea the a gifts and calling of God are without rep●…ntance . And the Apostle is fully perswaded , that b neither death , nor life , nor angels , ●…r principalities , nor things present , nor things future , nor heigth , nor depth , nor any other creature shall be able to separate vs from the loue of God , which is in Christ Iesus ; but that , whom God did b predestinate , those he called ; and whom he called , those he iustified ; and whom he iustified , those he glorified : I see no true curse , no not sinne it selfe , that can fasten on Christes members to their destruction ; but howsoeuer c by nature t●…ey were the children of ( Gods ) wrath , as well as others , yet by grace they are saued . and d all things shall wo●… for the best to them that loue God , and are loued of him . They may want the●…e g●…ft , and graces for a time , and so not feele the fruits of Gods election and voc●…tion , but with God they are truely blessed , because they are surely setled in hi●… fauour , and fore-appointed to be heires of Saluation , though they lie cens●…ed 〈◊〉 〈◊〉 for a while in the masse of Adams condemnation . The loue and 〈◊〉 then of God is the originall of all true blessing , and since that is vnmouea●…le towards the ●…lect , how much soeuer they be sometimes plunged by sinne and Satan into feares and doubts of their saluation , all that is to humble them , and not to destroy them ; and with God , who is trueth it selfe , they are truely blessed , as being adopted in Christ , though in mans iudgement , and euen to themselues , they seeme neuer so much accursed . What curses , you aske then , may be on the godlie ? ] Gods loue , which is the ground of all true blessing , can not varie towards them ; it is euerlasting and immutable like himselfe . All other blessings , saue this , they may want for a season in this world , as before they are lightned and called to the knowledge of God , they haue no blessing in them more then the very Reprobate haue . After they are engrassed in Christ , they may be tos●…ed and turmoyled with the very same e●…ernall and corporall plagues and punishments that the wicked are , and often times with greater and tha●…-per ; but then they are supported with inward grace and comfort , which others are not ; and when by ignorance , feare , or infirmitie they fall , they shall not perish . Where then in the Curses of God inflicted on the wicked in this world and the next , three things must be marked ; their D●…PRIVANCE of his bles●…ings of all sorts , their COHERENCE together , and CONTINVANCE for euer ; the godly communicate with the wicked in some part of the first , that is , they may be sequestred from such externall and corporall blessings as this life requireth , but of spirituall they can not vtterly be dep●…ued , because they must be regenerated , and renued in the inward man to the Image of God , and sealed by the holy spirit of promise , that they may be partakers of Christ here in this world , g in whom they haue Redemption , euen the Remission of sinnes according to the riches of his grace . In the rest they may not communicate with the wicked . For where the Curses of God doe FOLLOVV one another vpon the Reprobate , and abide for euer in the highest degree , from this the godly are wholy free , as h DELIVERED by the mercies of God in Christ from this present euill world , and i from the wrath to come . If then we be saued from these things by Christ , how much more must Christ him selfe be saued from them , before he could saue others ? So that Christ , as I said at first , by submitting him selfe to a part of the curse of the Law , which depriueth vs of all earthly and bodily blessings , and of life it selfe , quenched the whole Curse of the Law , and by his shamefull , wrongfull , and painefull death quited vs from euerlasting death , which was the iust reward of our sinnes . You say if by the Resurrection of Christ , k the Nature of death were changed , then till Christ was risen , death was a punishment to the faithfull themselues . I wonder what meaning there is in this Argument . As well you may say that none were saued till Christ was risen . ] Wonder then at your owne conceits reasons and Authorities . For if the nature of Death were changed , as you suppose it was , since it was first inflicted on Adam , I asked you how and when ? before the change you doe not doubt , but it was a punishment , you must graunt , to the godly ; for Christ neuer changed the Nature of Death to the wicked . Then if the change were made by Christs dying and rising from the dead ; how thinke you doth it not follow vpon this confession , that death , BEFORE it was changed in the godly by Christs Resurrection , was a punishment euen to the godly ? And to this end you bring the Catechisme in this very Section . Death which BEFORE was a punishment is now by Christ become a vantage . ] If death were neuer but a vantage to the godly , euen when it was first inflicted , then the change , that you dreame to be made of death in the Godly , is but a fansie . If NOVV it be so , which BEFORE it was not ; then BEFORE , what else could it be to the godly , but a punishment of sinne ? My Resolution was and is , that Christ was first promised by Gods owne mouth , l to bruize the Serpents head , before death was inflicted on Adam and his of-spring . And therefore the punishment of mans sinne following could extend no farder in the Elect , then to the death of the Body ; vnlesse you will make Gods punishment repugnant to his promise of Christ made before to his Elect ; which were to charge God with Inconstancie . And therefore either the death of the Body was neuer any punishment of sinne in Adam , which is repugnant to the Scriptures , and the full consent of all Diuines , old and new , or else it resteth still the same to the Elect , which it was at first , when it was inflicted on them in the person of their first Father . Indeede the promise of Christ to the faithfull brake of the sequence of eternall death , which in the wicked is coherent to the death of their Bodies ; and that made God in his Iudiciall sentence pronounced against Adams sinne to comprise no more , but Adams returne to dust , for that he meant no more to his Elect , though he would suffer death to haue his full force against the Bodies and Soules of the wicked both in this world and in the next for euer . As for the Saluation of the faithfull before Christs comming in the flesh , I see not which way that should be endangered by their afflictions in this life . It is written of Lazarus dying before Christ , that m in his life time he receiued euill , and therefore after death , he was comforted . So that their chasticement in this life , which was a moderate and fatherly correction and punishment of their sinnes , could be no impediment to their saluation , but worke rather in them , that were patient in their troubles , as it doth in vs , an n excellent and eternall waight of glorie . For in that the Iudgement of God began here in this life with them , their humbling themselues vnder the mightie hand of God with true Repentance of their sinnes and full assurance by faith that in the promised Seede their sinnes should be pardoned , caused God of his mercy to o turne their ●…eauinesse into ioy , and in p due time to exalt them . q Further you except against me touching Innocents and Martyrs executions , who I say are most blessed . ] If you meane their Soules are most blessed , I said as much before you : if you respect their patience and loue in laying downe their liues for the truth , I make no doubt the death of Gods Saints is precious in his sight . But if the suffering of death were a blessing and aduantage , as you would haue it , it were no such thankes with God to taste of his blessings for his name sake . The greatnesse of their reward sheweth the sha●…pnesse of their conflict with the sting and smart of death ; which because they refuse not for Christes cause , their patience is the more precious in Gods sight : but this doeth not prooue the corruption of their bodies turned to dust to bee any blessing ; but rather an enemie , that must be destroyed , before their bodies shall enioy the true blessing of immortall glorie , that is reserued for them . r The holy men are in trueth most glorious and blessed in them . ] If you speake of their bodi●…s , you speake falsly and directly against the Scripture , which expres●…ely saith , They are s sow●…n in corruption and dishonour , but they shall be raised in incorruption and dishonour ; and what can be more repugnant to the trueth , or more reprochfull to the resurrection from the dead , then to say , that corruption in the bodies of the Saints is most glorious and blessed . t The Saints and Martyrs can not be properly cursed , and properly bl●…ssed too in any measure . ] Can you see that in the members of Christ , and can you not see so much in Christ himselfe ? You defend with might and maine , that Christ was properly and truely accursed ; and that he was also truely and properly blessed , except you will bee wor●…e then a Turke , you may not denie . For euen his manhood was personally ioyned with his Godhead , and more abundantly blessed then any Martyr can be , as hauing in him the fulnesse of blessing for him selfe , and vs all . How hangeth then this not onely monstrous , but impious Assertion of yours together , that the Soule of Christ was truely and properly most abundantly blessed , and most properly cursed at one and the same instant ? You will come in with your two countenances and conditions , his owne and ours ; but in vaine doe you salue a manifest contrarietie and impictie with countenances . Christ was truely accursed in no condition or countenance , since he was most blessed in himselfe , and the spring of all blessing to vs. u The Soules of the Martyrs are not blessed , vnlesse their bodies be blessed also , and free from the true cur●… although you seeme to den●…e this point . ] Of the TRVE curse ●…aide on the bodies of Martyrs , I spake neuer a word , and therefore that is no vncouth Assertion of mine , as your phrase is , but an impudent fiction of yours , that thinke best to bel●…e the trueth , when you cannot otherwise preuaile against it . I said not a wo●…d mo●…e then Saint Austen said before me . x Maledictus omnis moriens . Accursed is euerie one that dieth . And when the godly are so streightned , that they must either commit Idolatrie , or suffer Martyrdome , euen in that case of Martyrs , Saint Austen saith . El●…gendum est maledictum in corpori●… morte , quo maledicto & ipsum corpus in Resurrectione liberabitur , deuit andum autem maledictum in animae morte , ne cum suo corpore in aeterno igne damnetur . A Christian , when these two are proposed , must chuse the curse of a bodily death , from which curse the body shall be freed in the Resurrection , and hee must shunne the curse of the death of the Soule , least that be together with the body condemned to euerlasting fire . And to prooue this to be , non Anicularis mal●…dictio , an olde wifes curse , as the Manichees called it , but a propheticall prediction , hee giueth sound reasons to all , that list not to mo●…ke and elude the trueth as you doe . y Morsipsa ex maledic●…o . Death it selfe came from the curse , that was laide on all mankinde for sinne . z Maledictum est omne peccatum , si●…e ipsum quod sit , vt sequatur supplicium , si●…c ipsum supplicium , quod al●…o modo vocatur peccatum , qu●…a fit ex peccato . Accursed is all sinne , whether it b●…e the fact deseruing punishment , or the punishment it selfe , which is after a sort called sinne , because it is cau●…d by sinne . Which words though you afterward idlely abuse , yet are they sound and consonant to the Scriptures . Of sinne there is no question , but that is in it sel●…e truely accursed ( as being the roote and cause of all Gods curses vpon men and Angels ) where it is not remitted ; and howsoeuer of mercie God doeth pa●…don it vnto his Elect , yet hee hateth their sinnes in such sort , that either sinne must die in them by true and hartie repentance , or they must perish with it . For to the impenitent no sinnes are pardoned ; a Except yee repent , saith our Sauior , ye shall all perish likewise As sinne is accursed , so all punishment of sinne , saith Austen , is accursed ; meaning till it be released , and no longer a punishment of sinne . Which he auoucheth not of the wicked onely , whose punishment is perpetuall , and therefore truely and properly a curse , but of all the godly , when they suffer for their sinnes . b We , saith Austen , came to death by sinne , Christ by righteousnesse : and therefore where our death is the punishment of sinne , his death is the sacrifice for sinne . And that the death of our bodies is hatefull to God , euen as our sinne is , he resolueth in these words . c Nisi Deus odisset peccatum , & mortem nostram , non ad eam suscipiendam atque delendam filium suum mitteret . Except God had hated sinne , and also death in vs , he would neuer haue sent his Sonne t●… vndertake , and destroy our death . For so much the more willingly God giueth vs immortalitie ( of our bodies ) which shal be reuealed with Christes comming , how much the more mercifully he hateth our death , which hung on the crosse , when Christ died . Here you may learne that the bodies of Martyrs are so acceptable to God , that he hateth death , which detaineth them in dust ; and that the loue , which he beareth to the one , is the cause why he will destroy the other , as an enimie to them , ●…hom he loueth , and therefore iustly hated of him : but in the meane time , how false is this reason , which you so much stand on ? God in his secret and euerlasting counsell loueth the soules and bodies of his Saints , as being the d members of Christ , and d temples of his holie spirite : therefore he hateth neither sinne in their soules , nor death in their bodies . Nay rather the more he loueth the one , the more he hateth the other , and sent his Sonne to destroy both sinne and death in his elect , as the Enimies , that hinder and defer the true blisse promised to his seruants . e You say we must call things by those names which God first allotted them . That I deny , if God since euidently hath altered them . My rule had more reason in it , then you doe comprehend . For if it be written of Adam in his innocencie , that God f brought ( all liuing creatures ) vnto man to see how hee could call them , and how soeuer the man named the liuing creature , so was the n●…me thereof ; how much more shall it be verified of Gods wisdome , g With whom is no change , that he h knew all his workes from the beginning of the world , and therefore i the word of the Lord abideth for euer , that he may be k iustified in whatsoeuer he saith ? [ but God , you say , hath made the alteration himselfe . ] or else your conceite deceiueth you . For God hath not reuoked the generall iudgement , which he gaue vpon all men for sinne , l Dust thou art and to dust thou shal●… returne , but he hath performed his promise made before he inflicted this punishment , that the Seed of the woman should bruize the Serpents head . And therefore there is no change made by God , as you imagine , but he qualified his sentence at the first pronouncing of it on all his elect , euen as it standeth to this day . And were there that addition since made by God , which you vntruely dreame of , Yet Saint Austen telleth you , that altereth not the name of punishment first imposed on all , but sheweth Gods goodnesse towards his owne . m Whatsoeuer it is in those that die , which with bitter paine taketh away sense , by religious and faithfull enduring it , it increaseth the mer●…te of patience , Non aufert vocabulum poenae , it taketh not away the name of punishment . His firme resolution is . n Wherefore as touching the death of the body , that is , the separation of the soule from the bodie , when such as die suffer it , Nulli bona est , it is good to no man. And noting the vse , that God maketh thereof in crowning his Saints , with as ample words , as you haue any ; he resolutely concludeth . o Mors ergo non ideo bonum videri debet , quia in tantam vtilitatem non vi sua , sed diuina opitulatione conuersa est . Death the●… OVGHT NOT TO BE THOVGHT GOOD , because by Gods mercie , and not by any force of his own , it is turned to so great vtilitie . And this assertion you and your adherents must yeeld vnto , least you rather conuince your selues , then that woorthy pillour of Christes church to be in an errour . For the ground that he standeth on , is sure . God turneth euill to a good vse , and will you therefore denie euill to be euill , because God vseth it well ? to how many good and blessed purposes doth God vse the diuell ? and shall the diuell by your doctrine now cease to be a diuell ? what excellent effectes doth God worke by the sinnes of the faithfull ? shall we therefore not call them , nor account them sinnes ? you be cleane out of your byas good Sir , when you come in with your changes made by God , to alter the names or natures of things that be euill . p Afflictions and death , which originally and Naturally were punishments for sinne , and so are still in the wicked , the same to the godly are since changed , and now not punishments nor curses . ] To wise men there is enough said ; to bablers , who will still talke they know not what , nothing is enough . The Scriptures and Fathers may not be set aside to giue way to your follies . Daniell confessing the sinnes of himselfe , and of his people Israel , plainly saith . q Therefore the Curse is powred vpon vs , written in the Law of Moses the seruant of God , because we haue sinned against him . Baruc made the same r confession during the Captiuitie . Saint Iohn in his Reuelation , of the Citie of God now brought to the presence of the Lambe saith , s There shall be no more Curse ; meaning amongst the faithfull , as there was before . For the wicked then shall be most deepely accursed . Saint Austen learnedly and largely writing of the miseries of mans life saith . t Quot & quantis poenis agitetur genus humanum , quae non ad malitiam nequitiamque iniquorum , sed ad conditionem pertinent miseriamque communem , quis vllo sermone digerit , quis vlla cogitatione comprehendit ? With how many and how great punishments mankinde is persued , which pertaine not to the malice and leudnesse of the wicked , but to the common condition and calamitie of man , what tongue c●…n expresse , what heart can comprehend ? And repeating many particulars , which there may be seene , he concludeth : u Satis apparet humanum genus ad luendas miseriarum poenas esse damnatum . It appeareth sufficiently , that mank●…de is condemned to endure the punishments of miseries . And lest you should flie to your shift of improper speeches , as your maner is , S. Austen exquisitly discusseth and resolueth this question that these miseries and afflictions come from the iust iudgement of God for the punishment of sinne , though withall God meane to recall his owne from sinne . x So great is the constancie of Gods iustice , that when SPIRITVALL and ETERNALL punishment is released to the penitent , yet CORPORALL afflictions and torments , with which we haue knowen many Martyrs to be exercised , and lastly DEATH it selfe , which our nature d s●…rued by si●… , is remitted to none . Quod ●…nim iusti homines & pi●… tamen exsoluunt ista supplicia , de i●…sto Dei iudicio venire credendum est . And that euen iust and godly men doe abide these punishments , we must beleeue it to proceed from the iust iudgement of God. S. Peter plainly sheweth , that euen those v●…rie sufferings which the righteous endure , pertain●… to the iudgement of God. Neither was S. Au●…ten ignorant of Gods good purpose in afflicting his Saints , but he therein auoucheth as I do , that iustice is tempered with mercie . y Iustitiae pulchritudo est cum benignitatis gratia concordans , vt quoniam bonorum inferiorum dulcedine decepti sumus , amaritudine poenarum ●…rudiamur . It is the beautie of Gods iustice conioyned with the grace of his clemencie , that because we were deceiued with the sweetnesse of our inferiour pleasures , we should be chastened with the bitternesse of punishments . Which he specifieth in the bodie of man : that the z bodie of man , which before sinne was in his kinde most excellent , after sinne became weake and sub●…cted to death , though this were the iust reuenge of sinne , yet it sheweth more of Gods mercie , than of his seueritie . Consult all your Consorts in this Realme , and send for helpe beyond the seas , as you did in making your Defence , and you shall neuer be able to ouerthrow this position of S. Austens , which is the verie point , that at first I maintained . And because you are so pert with the publike doctrine of this Realme , looke not in your Catechisme prouided for boyes , which yet you had need more exactly to learne , but in the booke of Common prayer aduisedly considered of by the whole Clergie , and confirmed by the full authoritie of Prince and Parliament to be vsed in all the Churches of this Realme , and you shall there see the same confession made by the mouthes and hearts of all the godly in this land , since the profession of true religion here e●…tablished . The Church of England in her publike prayers to God , where she may neither faulter nor dissemble , thus maketh he●… humble , but true petitions vnto God : Lord we beseech thee , that we which are iustly punished for our offences , may be m●…rcifully del●…ered by thy goodnesse . So againe : b God which knowest &c. grant to vs the ●…e . l●…h of b●…die and soule , that al●… those things which we suffer for sinne , by thy helpe m●… may well ouercome . And amongst the prayers after the Letanie in time of dearth and famine : Grant , that the scarsitie and dearth ( WHICH VVE IVSTIY SVFFER FOR OVR INIQVITIE ) may through thy goodnesse be turned into cheapnesse and plentie . And likewise there for faire weather : We humbly beseech thee , that although we for our iniquities haue worthily deserued this plague of raine and waters , yet vpon our true repentance thou wilt send vs such weather , whereby we may receiue the fruits of the earth in due season , and learne both by thy punishment TO AMEND OVR ●…IVES , and for thy clemencie to giue thee praise . See you heere the faith and confession of the Church of England : That we are iustly PVNISHED for our offences , with extern●…ll and temporall afflictions . And by those punishments we should learne to repent and amend our liues , that God of his goodnesse may release vs of the Plagues which we haue worthily d●…erued for our iniquities , and iustly suffer for our sinnes . Gods purpose is to amend vs you will say , and not to punish vs. ] The Church of England ●…eleeueth that God doth both . He doth pun●…sh euen his owne for example of his iust i●…gement yet not to destruction , as he doth the wicked , but to rep●…ntance , that is , to the acknowledging and amending our mi●…deeds . [ This you thinke is not properly pun●…shment . ] It is not properly vengeance , because the measure is tolerable , and the purpose is fauourable . [ Only Christ , you say , suffered the whole proper punishment of our sinnes . In Christ the measu●…e of puni●…hment was tolerable , not exceeding his strength and patience ; and the purpose of God in punishing him was ●…arre more honourable ; to wit , for the full satisfa●…tion of Gods iustice by the innocencie and dignitie of Christes person for the clensing and sauing our soules and bodies , for the dest●…oying of Sa●…ans power and force by the rule of righteousnesse , and for the exalting of Christes manhood to be the Lord in heauen and earth ouer quicke and dead . So that pun●…shment in the wicked is to de●…ruction , in the godly to Correction and E●…endation , in Christ to satisfaction and humil●…ation , before the glorie of Gods kingdome was layed on his shoulders . You must remember , c your owne place of A●…sten : Mal●…dictum est omne peccatum . Th●… c●…rse all sinne , which is two s●…ld , either that which we co●…mit against Gods la●… , or els the very punishment of that sinne . ] You should remember to vnde●…stand first S. Aust●…ns Latine , and then S. Austens meaning . MALEDICTVM is not ●…eere a Substantiue , as you mistake it , but an Adiect●…e , as appeareth by S. Austens vsing in this ve●…y sentence , but the line before , the Masculine gender Maledictus , to which this is ioyned with a Coniunction Copulatiue ; and his al●…ering the case with a Preposition , the verie word before , where he vseth the Substantiue : for thus stand his words ; d Hoc est enim mortuus est , quod maledictus , quoniam mors ipsa ex maledicto est , & maledictum est omne peccatum . D●…ad is all one with accursed , because death commeth from the curse , and a●…cursed is all sinne ; and not as you say , The curse is all sinne . The words next before contradict it : for death , which is the punishment of sinne , S. Austen sayth proceedeth from the curse ; and by that concludeth it to be accursed , but not the curse it selfe , whence death commeth : for that which commeth , and that whence it commeth , must be different . Ne●…ther doth S. Austen meane , that the act of sinne committed by man is the curse of God , since that must be ●…omewhat in God , besides the punishment which proceedeth from God ; but sinne committed by man is hated and d●…tested by Gods holinesse , and that hatred and reiection of sinne , which is in God , is the first curse of sinne . And so S. Austen expoundeth hi●…selfe : e Quid ergo mirum , si maledictum est Deo , quod Deus od●… ? What maruell then , if that be accursed to God , which God hateth ? So that the hatred and detestation , which God in his holinesse hath of sinne , and of the person for sinne , whereby his iustice decreeth vengeance on the sinner , is the curs●… that is consequent to sinne : and so the word EXECRABLE signifieth one detested , hated , and re●…ected . Accursed is sometimes taken for worthie of the curse , and deseruing the same , and so may the godly be sayd to be accursed in themselues , that is , prouoking and deseruing the curse , though in mercie God spare them , and holde them blessed in Christ , who are beloued for Christ●…s sake . The punishment of sinne , which is most iust with God , is a curse to the sufferer , that is , g●…ieuous and hatefull to him , as sinne was hatefull to God when it was committed . And so much the word MAIVM , whence maledictus commeth , signifieth in the Scriptures , that is , euill , or displeasing to God or man. For as sinne , which man committeth , is displeasing , that is , euill in the eye of God , though the doer delight therein ; so punishment , which man suffereth for sinne , is g●…ieuous , that is , euill to the sense of the sufferer , though it be most righteous with God , that is the Inflicter . f Now your Testimonies Pag. 96. doe meane Christ was not made a Curse or sinne the first way , that is he was not in himselfe sinfull nor hated ; they deny not the second , that he was made the proper punishment , or Sacrifice for sinne . ] You reach beyond your strength , when you come to interpret Fathers . And no maruaile , for you that vnderstand not your Catechisme rightly , how should you intermeddle with expounding those , whom you neuer read , nor regarded ? and that will well appeare by your exposition in this place . What Christ was naturally and continually in himselfe , he can not be said to be made that for vs. To be MADE importeth a change , which was not before , and FOR VS excludeth the respect of himselfe , and noteth as much as for our good , or for our sakes . So Christ when he was true God , and with his Father from euerlasting , was g made flesh , not for himselfe , but for vs , h vnto vs , saith the Prophet , a child is borne , and vnto vs a Sonne is giuen . Euen so , when Christ i knew no Sinne , he was made sinne for vs ; and when he was the promised Seede , in which k all Nations should be blessed , he was made a Curse for vs. When then the Scriptures or Fathers obserue , what Christ was made for vs , they imply that before , and of himselfe he was otherwise . Now of Saint Pauls words , Christ was made a Curse for vs , Cyrill and Epiphanius bring two different expositions . The one , which is Cyrils , that Christ was l not truely accursed , but reputed amongst the vnrighteous , being indeede iust ; and as his Condemnation by men did acquite vs with God , so his being reputed and esteemed by men amongst the wicked and accursed , did cleare vs from the Curse before God. The other , which Epiphanius followeth , that as God promised by his Prophet , saying , m ó Death , I will be thy Death , ó hell , I will be thy destruction : So Christ was n made a Curse to the Curse , that is a dissoluing of the Curse , and a blessing to all that beleeued in him . To both these you answere , Christ was not made sinne in himselfe . ] As much to the purpose , as Charing Crosse to Cheape side . For they doe not onely say , that he was iust and blessed in himselfe , but they shew how Saint Pauls words must be vnderstood , that he was made a Curse amongst men , that is reiected and condemned as a wicked Malefactor ; or that he became a Curse to the Curse , that is a Destroyer of the Curse due to vs. Neither of these can you refute , and therefore your Reason drawen from these words of the Apostle , is not worth a rotten rush to conclude any thing for your purpose ; and either of their expositions hauing two parts ; a Negatiue , and an affirmatiue , you cleane misse their meaning in both , and say they deny not , but Christ was made a o Sacrifice for sinne . Now if you remember Saint Austens words , on which you would seeme to stand , you shall see two Conclusions directly drawen against two points of your new found Doctrine . For if nothing can be truely accursed in Man but the committing of sinne , and iust suffering for sinne , as you concea●…e Austens words , then Christ could n●…ither way be truely accursed . For first p he did no sinne ; and committing none , he could not be accur●…ed by the guilt of our sinne , as you teach he was . Secondly , the punishment of sinne is not truely accu●…sed , till it be iustly deserued . But Christ was iust and holy , as the Scriptures auouch , euen when he suffered for vs. He q suffered the iust for the vniust ; and r ye denyed the holy one and Iust. Therefore Christ was not truely accursed by his suffering for sinne . And you your selfe before you be ware , confesse thus much , whiles you would auoyd these Fathers , and vphold the Apostles words as pertinent to your purpose . For you graunt the Apostles meaning to be , that Christ was made a Sacrifice for sinne ; and consequently that he could neither be defiled with our sinne , nor accursed for our sinne . For a Sacrifice though it be slaine , and beare the sinne of others ; yet is it not onely cleere from sinne , but holy to God , and accepted for sinne . If the Sacrifices , which were but figures of the true Sacrifice , were neither defiled nor accursed , though they were slaine for sinne , how much more then shall the death of the true Sacrifice be in deed vndefiled and blessed with God , for which all our sinnes are remitted , and our Curses abolished . And this iustineth both Cyrils and Epiphanius exposition . Christ was s not in truth a curse , or sinne , saith Cyrill ; but he was called by those names , that he might abolish the cur●…e ●…nd sinne . For so are Sacrifices in the Scriptures called sinne , which abolish sinne , and the curse for sinne . The same reason may serue for Epiphanius words . Christ t tooke away the curse for our sinne , when he fastned himselfe to the Crosse , as a voluntarie Sacrifice for sinne : and so much Ambrose expresseth . God u deliuering Christ , that was there to willing , vnto death for those , who were vnder the curse of the Law , made him a curse after the same maner , that a sacrifice offered for sinne , is in the Law called sinne . Thus whiles you would vndertake to answer these Fathers , you haue confes●…ed , that not onelie they refused your hatefull exposition of the Apostles words , but euen refute your sinfull doctrine , that Christ was truely defiled with our sinnes , and truely accursed for our sinnes , when they acknowledge Christ to be the true sacrifice for sinne , and thereby to purge our sinnes , and abolish our curse , being made of God a death to death , and a destruction to hell . Nazianzene saith , x Christ not onely receaued on him all absurd and odious names , but that , which is most absurd of all others , he was called sinne it selfe , and THE CVRSE IT SELFE , though he were not so . For how should he be sinne , that freed vs from sinne ? or how should he be a curse ( indeed ) that Redeemed vs from the curse of the Law ? Nazianzene admireth Christs patience and humilite , that endured to haue himselfe accounted , called , and abused by men as a sinfull and accursed wretch ; and saith , Christ was content so to be made a curse for vs , when indeed he was none , by the wrong , which he suffered at mens hands , to free vs from the iust desert of our sinnes with God. Which exposition I bring to let the Reader see , how much the learned and godly Fathers detested your proper and true curses in the whole manhood of Christ. But we shall haue fresh proofe , y That your speech was sound , your reason euident , and that I openly peruerted your words . ] You were neuer brought vp belike , but where will went for reason , and speech for proose ; you tell vs so often of sound and euident reasons , when you bring nothing besides your naked and absurd fansies . Your speech , you say , was sound that z Christes dying simply , but as the godly die , might in no sort heere be called a curse . ] Take home your As , that you set running abroad to breed a brabble , and your speech hath neither soundnesse nor sense in it . That Christ died the same kinde of death , which the godly die , I meane the death of the bodie , ( and not of the soule , nor of the damned ) is a plaine position of the Scriptures . a We are afflicted , persecuted , and deiected , saith Paul ; a euerte where we beare about in our bodies the dying of the Lord Iesus : and againe , b I count all things losse , that I may be CONFORMED to his death . Christ laid downe his life for vs , saith Saint Iohn , and c we ought to lay downe ( our ) liues for ( our ) brethren . d Ibi mortuus est Christus , vbi tues moriturus : there ( or in that part ) Christ died , in which thou shalt die . e Hactenus morerentur ad Christi gratiam pertinentes , quatenus pro illis ipse mortuus est Christus , carnis tantum morte , non SPIRITVS . We are Redeemed , that such as pertaine to Christes grace should so farre forth die , how farre forth Christ himselfe died for them , that is onely the death of the bodie , and not of the SPIRIT . So that the godly are conformed and matched with Christ , as touching the kind of death , which must be common to both ; and that being a punishment and curse on our nature for sinne , why is it not truely saide of Saint Austen , that Christ receaued our curse , that is a bodily death , to free vs from euerlasting death , which is the true curse of body and soule ? f The reason is euident , because the text heere doth speake and treat of the curse of the Law against sinne : such therefore was Christs curse , which he sustained . ] The text speaketh of the curse of the Law pronounced against vs for violating the Law. That curse the Apostle doth not applie to Christ , as you doe ; but bringeth another text of the Law , where the violent and shamefull punishment of hanging on a tree is called a curse . To which since Christ submitted himselfe for our ●…akes , and so suffering a curse of punishment , he discharged vs from the whole curse of the Law due to vs for transgressing . Wherefore your leaping from the one curse to the other , and from a part to the whole , is no euident reason , but an euident falsehood , which Chrysostome , Augustine , Ambrose , Nazianzene , Epiphanius and Cyrill doe mightely impugne , and your selfe in the end doe yeeld , Christ may be rightly called sinne and so a curse , in that he was a sacrifice for sinne and for the curse , which is as cleane contrary to your Assertion heere , as holinesse and righteousnesse is to vncleannesse and wickednesse . You g openly peruert my words , affirming that I say death here , ( that is Christes death noted , Galat. 3. vers . 13. ) may in no sort be called a curse , when I expresly euen there , and euery where say the contrarie . ] You are very iealous , that I goe about to cleare you from your absurd and false conceits without your consent ; but your feare is needlesse , as your quarrell is causelesse . I applied not HERE to Christes death , as you most fondly mistake , and inuert my report of your words , but I referre HERE to the curse there mentioned , obseruing in you , that you defended Death ( which all the godly haue common with Christ , as touching their bodies , ) h might in no sort here be called a curse , that is the curse , which the Apostle here nameth . I am so far from enuying your glorie in this point , though I pitie your folly , that where you make Christes i Afflictions euerie one , both small and great , ( from the day of his birth to the houre of his death ) to bee proper punishments and so true curses and effects of Gods very wrath in him for our sinne ; I will adde , if you will , that Christes hunger , wearinesse , weeping and growning in spirit ( for these are afflictions brought into mans nature by sinne ) are likewise defended by you to be true curses in Christ. Howbeit you shall doe well , in all these miseries and infirmities of our life and nature , to finde out Christes most blessed humilitie and charitie , not refusing them for our comforts , and leaue the proper and true curses of God for the diuell , and his associates . k Your greatest exception is , that this curse laide on Christ , cannot b●…e vnderstood of the whole curse of God , or of the law . ] The exception is such , that withall the wits and shifts you haue , you shall neuer auoide it . For where the whole curse of the Law hath in it corporall , spirituall , and eternall death well deserued by sinne , and most iustly inflicted on sinners , as we see in the wicked and reprobate , who for sinne are subiected to these three deathes or curses ; the two last , which are spirituall and eternall death , you can not offer to Christ without hereticall and diabolicall blasphemie ; and to draw the Apostle into that societie , were arrogant and impudent impietie . Since then there are so notorious impediments , why Christ neither did , nor could suffer the whole curse of the Law denounced to sinne , and prouided for sinne , with what face and conscience you shift and shuffle this geere , let the Reader iudge , if he haue either godly wisdome , to which you appeale ; or but humane sense , from which I doe not appeale . Your conueiance is as weake , as your cause is wicked . Christ , you say , suffered the whole curse of the Law , saue what you excepted thence , l onely so farre as possibilitie of things could admit , that is which you saw was impossible he should suffer . And so wee haue here your owne confession , that possibilitie of things could not permit Christ to suffer the whole curse of the Law , and yet you make the Apostle to meane all these impossibilities . For he maketh none of your exceptions . But looke somwhat neerer , and you shall see greater barres to that totall assertion then impossibilities , euen horrible impietie and blasphemie ; which if they barre not you from your boldnesse , they terrifie me and all good Christians to come within the sound of them . This shift being shame●…l , you slide to another as absurd and impertinent to your purpose , as the former . For were it granted , which yet is no way prooued , that Christ suffered some parts of the curse in his whole manhood , will you thence inferre , that he suffered the whole curse ? By what hold-fast hangeth this together , but by your headynesse , that will say any thing ? If a man should thus reason : Paul with his whole manhood wrote part of the Scriptures : Ergo , hee wrote the whole Scriptures : or Nymrod and his companie laboured with all their might and skill to build part of the Tower of Babel : Ergo , they built the whole tower of Babel , notwithstanding God skattered them ; would you not deride these reasons ? Yours is as ridiculous . m In other respects , this suffering of Christ may ●…ell be called the whole curse or punishment of sinne . ] Your other respects since you thinke them not worth the repeating , I thinke them lesse worth the refuting . If you haue said ought before touching this matter , I haue not left it vnsifted ; and as you send mee to prie after your proofes , I send you to toote after my answeres . Onely this is worth the noting that where you referre your selfe to your eleuenth page among others ; I finde nothing there to this purpose , but that you say namely of n Reiection , malediction , and dereliction ; o In Christ could vtterly be none of these : and here you say , the whole Malediction of sinne and of the Law was truly and properly suffered by Christ. Such graces you haue to declare your meaning by plaine Contradictions . k Marke if our publike Doctrine be not the same . Diram execrationem suscepit . ] I marke well enough how you wrest and wrong the Catechisme , to force it to your error . The Chatechisme saith ; that kind of death was aboue all others execrable and detestable , which yet Christ chiefly would suffer for vs , that he might receaue that grieuous Curse , which our sinnes had deserued , on him selfe , and so quite vs from it . That kinde of Death , which all men iustly detested and abhorred , Christ would chiefly chuse , that thereby he might receaue on himselfe the grieuous Curse , that was due to vs , and so quench it . The Catechisme then graunteth , this was all the kinds of Death that Christ suffered for vs , which because it was full of shame and paine , he calleth a greeuous Curse or punishment . What is this to the whole Curse of the Law , in which the death of the Soule by want of grace , and the death of the damned , which is the second death , are comprised ? You would faine haue all men of your mind , and that maketh you thinke euery man speaketh in your sense ; otherwise the Catechisme , if you peruert it not , is cleere enough from your conceits of hell inflicted by Gods immediate hand on the Soule of Christ , though it talke sometimes of things not altogether so fit for Childrens vnderstanding . And had the Catechisme gone farder to mention other degrees of our Curse , yet so long as , in se suscepit , is not precisely to suffer the same , but to vndertake and to discharge all , that is due to vs , Christ might well , and did take vpon him in his Body to pay the Price and amends of our whole Curse , but not to suffer all the parts thereof , which were spirituall and eternall death , though he gaue Recompence and satisfaction euen for those , when he quited vs from them . q After this you thinke it strange , that I say , Christ suffered and dyed iustly , and was hanged on the Tree by the iust sentence of the Law ; and that so he was by imputation of our State and Condition vnto him , sinnefull , defiled , hatefull , and Accursed . ] You coyne so many fresh and false presumptions and positions , that I thinke nothing strang in you ; so you may flie to a Phrase , or cast a countenance on the matter at the last . Howbeit I take indeede these two positions of yours to be very contumelious and iniurious to the person and death of Christ , and no way iustifiable by the sacred Scriptures . And therefore you had neede looke to your proofes , that they be sound ; a needlesse reproch to the Sonne of God is some sinne , I can tell you . r [ All which I auouch , because he vndertooke by Gods ordinance as our Surety , to receaue our condemnation vpon him so far as his own●… nature and condition could possibly admit . ] If vouching were proouing , this matter were at an end ; but it will cost more then hoate liquor before all this be rightly concluded out of the Scriptures . You soake it out from a poore similitude of a Surety ioyntly bound with the Debtor to pay the whole and the v●…ry same , in which the Debtor is condemned ; but the word of God will allow you no such Thraldome in Christs Suertiship , much lesse our whole Condemnation to be any way possible in his person . He discharged he whole from vs , that is as well spirituall as eternall death , and satisfied for both by a iust exchange ; but he suffered neither of them , because the Sonne of God by no rule of Gods Iustice could be voide of grace , nor condemned to euerlasting fire , as we most iustly were . You did well therefore to bind your owne Similitude to a Post , least it should fall on the Rocks of open heresie and blasphemie ; but your restraining of it , least it should be both false & wicked , sheweth the ●…tude to haue no iust ground in the word of God , though some Resemblance thereof may be tolerated , so long as i●… is not vrged to conclude any more then the Scriptures confesse . For similitudes in Gods causes are so farre al●…owed , as they are expr●… applied by the spirit of t●…h , and no ●…arder ; otherwise by pretence of a Parable we may prooue what we list : but you were best deuide your Assertions , and so we shall the sooner dispatch them . s Ag●…st my Ass●…on yo●… say , by no sent●…nce of the Law Christ hanged on a Tree . ] I say so still . For the sentence of the Law pe●…mitting or prescribing men to ●…e hanged , touched no man besides the offender ; and not him , but vpon desert iustly prooued before them , that had the ex●…on of the Law in charge . ●…hus Christ was not hanged , but most iniuriously ouerwhelmed with the out●…ies and tumult of the people , when the Iudge professed him innocent , as indeede he was before God and Man. t [ I answere , to d●…e for sinne , was a necessarie part of the generall Curs●… vpon all sinners . ] And I reply , you know not what you answ●…e . The Law of Moses appointed death to no Man by the course of nature , but by the violent hands of others , that were Magistrates . The Naturall death , which followeth all men , was inflicted by Gods owne voice on Adam in Paradi●…e as a punishment of sinne , and is irreuocably inherited by all Adams Children , not by the sentence of Moses Law , which came more then two thousand yee●…es after Adams fall but by the order of Gods Creation , which deriued from the Parents to the Children the branches as well of obedience , as disobedience . The sentence of Moses Law Decreed not death against all offences , though it pronounced the Curse vpon all ; but against Idolaters , blasphemers , disobeyers of Parents , Murderers , Adulterers , and such like ; to whom there were no Sacrifices prescribed , but death awarded . These two deaths then , a Naturall by the hand of God on all men , and a violent by the hands of the Magistrate on some certaine offenders , haue difference enough a man would thinke ; so that when the one is proposed , for you to runne to the other , is a manifest faile in your answere , and a flat confession , that you can not prooue , Christ was iustly hanged by the sentence of the Law. And yet you mistake your selfe euen in that , to which you flie for helpe . For Christ was not subiect by Nature , but onely by will , to the death of the Body , because he was cleere from actuall and originall sinne by which death first entred into the world , and inuaded all men . Now in the violent death which Christ receaued from publike Authoritie by the sentence of Pilate , the Iudge perceaued , a●…d not once nor twice pronounced him faultles , and when he could not otherwise appease the rage of the People , but by condemn●…ng Christ to death ; Pilate u tooke Water , and washed his hands before the Multitude , saying ; I am innocent of the bloud of this Iust Man , looke you to it . With what face then can you being a Christian auouch , that Christ was iustly hanged by the sentence of the Law , when God so prouided , that he , which gaue the sentence , should often and earnestly witnesse the Contrarie . x What say you then to Christes death ? did he die iustly ? if he died by the rule of Gods iustice , then he died iustly . ] I say the longer you reason , the farder you straie from the Question and yet conclude nothing . God hath a double rule of his punishing Iustice , the one r●…aled , by which we must be gouerned ; the other reserued to himselfe , which we must reuerence , because it cannot be but iust in him , though it be hid from vs. The sentence of the Law is the reuealed will of Gods reuenging Iustice , by that I vtterly denie , that Christ any way deserued to be hanged . And thus much Saint Peter affirmeth , when he saith , y Christ suffered ; the iust for the vniust , that he might present vs to God. If Christ by Gods reuealed will suffered iustly , then Christ himselfe must be vniust . But if he were iust , euen when and as he suffered , then were his sufferings vndeserued euen by the sentence of the Law , which is the will of God prescribed vs , that we must follow . Otherwise who can suffer as Martyrs or innocents , if we speake of Gods secret Iustice , since he hath cause enough to deliuer all men for their due deserts to death , when pleaseth him ; though he be graciously content , that his seruants shall die most innocently in respect of his will reuealed , that is not for any offence , which their persuers can iustly chalenge ; and most gloriously , when they giue testimonie to his trueth with their bloud , who yet in his sight may not , nor can not iustifie themselues . This therefore is another leape of yours , to start from the sentence of the Law to the secrets of Gods counsell ; and most vntruely and iniuriously to pronounce men , that are sinners before God , to be innocents in their deaths ; and Christ , that was truely innocent before God and man , to be iustly hanged by the sentence of the Law. As you misse the Rule , so doe you the Iustice of Gods will ; and that which you would make to be the curtaine of your cause , I take to be the very puddle of your error . For where you would insinuate , that either Christ was iustly put to death , or els God did vniustly deliuer him to death , your ignorant abusing , or aduised inuerting the name of Gods Iustice breadeth in you this sensible ouersight . The Scriptures most truely confesse , that z God is iust in all his waies ; not in punishing onely mens offences , but in giuing grace , forgiuing sinne , promising and performing life eternall ; and generally whatsoeuer he doth , in him is iust and holie . There is as great iustice , that God should doe a with his owne what he will , as that he should repay men their deserts . For if we ascribe no iustice to God , but in rewarding our works , then was he vniust in creating vs of nothing , when we could deserue nothing : then is he vniust in sauing vs , when he condemneth others , since we deserued no better then others . Accursed be that mouth , and minde , which calleth or counteth the fauour and loue of God , wherewith he embraceth his ; the grace and mercie , which he affoordeth his ; the glorie and blisse , which he will giue to his , to be vniust . Yet were none of these things deserued by vs , though he be most iust in giuing what , and where pleaseth him . b It is a righteous thing ( saith Paul ) to recompence rest to you , which are troubled , and yet no way deserued . If c we confesse our sinnes he is faithfull and iust ( sayth Iohn ) to forgine vs our sinnes . We need not woonder at this , how God is iust in punishing sinne , and also iust in forgiuing sinne ; he vseth his right in the one , as master of his owne , and repaieth men their deserts in the other , which is their due . d Since all the wa●…es of ●…he Lord ( saith Austen ) are mercie and trueth , neither can his grace be vn●… , nor his Iustice be cruell . Can we then finde how God is iust in giuing vs good things , which we neuer me●…d , and doe we stagger how he might be iust in deliuering Christ to corporall and externall paines and death , which he neuer deserued ? [ It is no wrong ( you say ) for the L●…w to lay the penaltie on the suertie . ] Much lesse was it vniust with God , to receau●… recompense for our sinnes at the hands of his owne Sonne , who was willing and able to make it , when we were not . [ But he must be guiltie of our sinnes , before he could be iustly punis●…d for our sinnes . ] Who tolde you so ? Your similitude of a Suretie bound to see the debt discharged ? Keepe your bonds to hang abont your heeles . A man may discharge anothers debts , and beare anothers burden , as well willingly and freely , as vrged and arrested by the law . What iustice hath mans law to accept the suretie for the debtour , but the will of the offerer ? How much more then was it a righteous thing with God to accept a satisfaction for our sinnes at the hands of his owne Sonne , not because he was thereto bound , or any way guiltie with vs , but only because he was able and willing to beare our burden when we were weake ; and rebate the rigour of Gods vengeance by the innocencie and dignitie of his person , which was farre aboue our power ? For if amongst ●…en it be an honorable iustice for the stronger to helpe the weaker , and the richer to relieue the poorer ; and the lesse we be bound , as to our Enemies ; the more willing , the more righteous : who that hath but one spa●… of Christian sense , will doubt whether it were most iust with God , to admit the ransom which his own Sonne most willingly offered for vs , when we were his Enemies ; or will conclude that Christ must iustly des●…e death , because he did willingly die for vs ? You see now what I say to Christes death ; he died most iustly to God , because most willingly for vs , and yet most vndeseruedly , because most innocently . e If Christ died not by Gods iustice , then woe and thrice woe to vs : for it can not be , but Gods iustice must be executed . ] If Gods iustice against vs were not satisfied by his Sonne , and so appeased , wo were it with vs ; but if any man be so madde headed , that either the Sonne of God , or himselfe must be euerlastingly damned for the full execution of Gods iustice against sinne , then woe indeed to that hellish infidelitie ; and blessed for euer be Gods loue and mercie towards vs , that accepted the death of his Sonne for our sinnes , which Christ willingly off●…red as the price of our redemption , when he could by no sentence of the law be thereto bound . f Therefore my Father loueth me ( sayth Christ ) because I lay downe my life ( for my sheepe ) . None taketh it from me , but I lay it downe of mine owne selfe . And so the Prophet foretold of him . g If he will ( or shall ) lay downe his soule ( or life ) for sinne , he shall see his seed , prolong his dayes , and the will of the Lord shall prosper in his hands . h What if ( hanging on a tree ) were no necessarie part of the g●…erall curse ? it was neuerthelesse iust from God vpon him , as well as his death . ] Neither ●…th , nor hanging , nor any part of Christes punishment was iust from God , as deserued by Christ , either in respect of his nature , or of his office , but all was most iust with God euen on Christ in respect of Christs owne free willingnesse , to reconcile vs to God with his death , rather then we should perish . And if both these were iust in Gods secret Counsell , by reason of Christs good liking so to ransome man , what is that to the sentence of the Law , which Iudgeth euery man according to his works , and punisheth only the transgressour , out of which number Christ is excepted by the continuall Caueats of the holy Scriptures . i [ Still I meane iustly in respect of God alone . ] And still I say iustly in respect of Christs willingnesse only , which is nothing to the sentence of the Law. For the law respecteth the euill desert of the Transgressour , and not the good will of the Redeemer or Suretie . k You mislike that Christ should suffer iustly , because he suffered willingly for vs ; which hindreth not at all . ] Since that was most iust with God in his secret counsell , whereto his Sonne was most willing ; I vtterlie misliked , as the whole Church of Christ before me did , that the Sonne of God should be thought to be bound to death , who must be most free ; or deseruing death by the sentence of the Law punishing sinners , because he was willing to beare our burden . And if you looke well about you , you shall find the second person in Trinitie vndertooke to ransome vs from our sinnes , long before his manhood was borne , euen from the foundation of the world ; and to lay any band vpon the Sonne of God , besides his owne good will and pleasure , aduise you whether it tendeth . And since God would not haue the death of Christes manhood , but as a sacrifice most freely & willingly offered vnto him for sinne , least there should appeare any constraint or necessitie layd on the person of Christ ; let the Reader iudge , with what trueth you not onely bind the second person in Trinitie to be subiect to the sentence of the Law , but taint the soule of Christ with the vncleannesse of our sinne because he suffered the punishment thereof in our steedes . l [ The voluntarie suertie beareth his penaltie iustly , when he sustaineth that , which the Debtour by Law should sustaine . ] It is a penaltie to patience to heare you talke so vnwisely and vniustly of Iustice. Shall mercie and charitie in Christians , that ease other mens shoulders , or pay other mens debts , be taken now with you for the iust desert of a penaltie ? How much lesse then may the loue and fauour of God redeeming vs with his owne blood , and ●…aling vs with his owne strip●…s , be called a ●…ust and well deserued punishment ? Mans law may exact the debt , where the Suertie standeth bound to the ●…aw to see it satisfied . From one freely offering to pay another mans debts , the Law may iustly receiue it , because he is willing , but the Law cannot exact it , because he is at libertie ; which is the true difference betwixt a Suertie bound , and a free Ransommer ; and yet neither is guiltie of the prisoners offences . m You say , no Law ; you are sure , not Gods law alloweth a murderer or like offender to be shared , and another that is willing , to be hanged in his steede . ] You haue all this while dallied with Gods iustice , you now begin to play with Gods Law , that where trueth fa●…th you , you may yet at least make some shew with wordes , as all wranglers doe , when they be driuen to the wall ; whereof the discreet Reader may take a sensible obseruation in this place . You haue bene spuddling here , and spending more then two leaues to proo●…e that Christ bare the true curse of the Law , which was due to vs for sinne , and that the Apostle speaking thereof ( Galat. 3. ) could haue none other meaning ; and therefore you resolued that Christ was hanged by the iust sentence of the Law , which otherwise must light on vs if it were not laid on him . What Law ment you all this while , or what Law doth Paul dispute of in that place ? Not of that Law which accurieth and punisheth sinne ? That Law , I said , admitted no Suerties , but reuenged the malefactours themselues , and therefore by the sentence of that Law Christ could not be iustly accursed , or hanged in our steedes . Against this when you can say nothing , you get you to the Gospell of Christ , which proposeth glad tydings of our Redemption from the burden of our sinnes and from the curse of the Law by the most willing and innocent death of the Sonne of God for our sakes , and by that Lawe you say Christ might , and did die for vs as our Suertie . I aske the indifferent Reader , whether this be not a plaine running from the question and a resigning of all that you haue said before , touching t●…e ●…es accursing of Christ as our Suerti●… ? For the Gospell I trust doth not pronounce Christ to be either accursed for our sinnes , or defiled with our sinnes , but shewed him to be the blessed Seede , that bruized the S●…pents head ; and the vndefiled and vnspotted Lambe , that tooke away the sinne of the world , with his most innocent and precious blood . This shifting therefore , which is so vsuall with you , that as long as you can wrench a word , you will not yeeld to the trueth , will breake the necke of your cause in the end with all considerate Readers , howsoeuer it may content you for the time . But let vs heare the rest . n I answere it is not true , which you say , That Gods Law alloweth no Suerti●…s . Vnderstanding here by Gods reuealed will , and his most holy and gracious ordinance for vs. Though indeede this is not his Law properly , but his Gospell . ] You lacke here English as well as trueth , except it be the Printers fault , and not yours Vnderstanding here in your words hath nothing to follow it , I thinke you would say , Vnderstanding h●… by Gods Law , Gods reuealed will , &c. I neuer made doubt whether the Gospell proposed the wonderfull loue , mercie , good will , and fauour of God the Sonne towards vs in offering himselfe to make the purgation of our sinnes in his owne person ; and likewise the wisedome , power , iustice , clemencie , grace and goodnesse of the whole Trinitie in accepting that offer for our saluation ; but such I said was the infinite dignitie of the person , being true God , that he could by no Law be bound , but onely ledde by his owne good will and pleasure , as a voluntary and free Sauiour . Which libertie the iustice of God so farre tendred and preserued in the humane nature of Christ , that he could not in rigour exact death , as a debt from a Suertie , but receiue it , as a voluntarie sacrifice from a willing and free Redeemer : for which cause , neither the desert of our punishment , nor the filth of our sinn●…s , nor the trueth of our curse could cleaue vnto him : but his death was innocent and altogether vndeserued though he died iustly to God as well in ●…espect of vs , for whom he suffered , who deserued farre worse ; as in regard of his owne will and offer , who refused not the smart of death , thereby to breake th●… chaines of death , and to deliuer vs from the power of darkenesse . For the name of the law in generall , how farre that word might be stretched , I did not question , since you spake directly of that law which accurseth and punisheth sinne , as the Apostle doth , alleaging in plaine words both the curse and punishment of Moses law . Otherwise , I knew the Apostles words in this verie Epistle : o Beare yee one anothers burden , and so fulfill the law of Christ , which is , in libertie and p loue to serue one an other , as Christ did vs. q No similitude ( you say ) can proue Christ in taking our person on him to be sinfull , defiled , hatefull and accursed . I denie this saying vtterly . ] I like your wit well , that when you should go to proue your affirmatiues , you fall to denie my negatiues . This is a short way to shunne all paines and proofs , for you to say what you list , and when you denie the contrarie , the matter is fully proued . But Sir you forget that my assertion hath in it the plaine words of the Holy Ghost , and the maine grounds of Christian religion , that Christ as well in his nature and actions as in his sufferings and sacrifice , was r holie , harmelesse , seuered from sinners and vndefiled . This you vtterly denie . If you make no more bones in denying the words of God , your Reader will as easily denie you to be a Christian , whatsoeuer I do . [ s In his owne nature , and in respect meerly thereof , he suffered both at the Iewes hands and before God , the iust for the vniust . ] A faire gloze , and full against the text . When Christ died , was it for himselfe , or for vs , that hee suffered ? He suffered not in any respect of or for himselfe , no not before God , and yet he t suffered the iust for the vniust , sayth Peter . Which words Peter could not speake in respect of the Iewes , who killed Christ , for they tooke Christ to be most vniust , and they had no meaning , nor power to put him to death for the redemption of the world ; but Peter speaketh this of Christ , who knowing himselfe to be iust and innocent in the sight of God , was yet patient and willing , when he suffered for the vniust . By this example Peter often exhorteth the godly to follow Christes u steppes , and to suffer wrong patiently , when they do well . For that is more acceptable to God , then when they are buffeted for their faults ; because they are x blessed , that suffer for righteousnesse sake , as Christ did . You turne the text cleane contrarie , and would haue men beleeue , that Christ was not only sinfull , accursed , and defiled with our sinnes , but the greatest sinner and most vniust person , that euer suffered , as guiltie before God of all their sinnes for whom he died . y Yet this is not inherently , but by imputation , the Lord translating by his ordinance the sinne of men vpon him . ] Afore we enter to speake farther of the filthinesse or guiltinesse of sinne inherent or imputed , and the malediction on either ; I thinke it fit for the Reader to know what is conteined in those termes , lest the Defender carie his conceits in a cloud , as his meaning and maner is to do . In sinne , besides the auerting of the will from God by defection , and hardning of the heart against God by rebellion , the loue and affections of the soule , which should be inflamed with sinceritie and puritie of Gods holinesse and goodnesse , are wholly deiected , and egerly fastened vpon base , vile , vaine and vncleane things ; and thereby the soule growing like to that which it loueth , ( for loue causeth a societie and similitude with the things loued ) b●…ommeth base , vile and vncleane in all her delights , desires , parts and powers . Which impurenesse and pollution of the inward man , when God beholdeth , he reiecteth , hateth , and detesteth , as well this corruption inherent in the soule , as the deeds and acts of sinne past with vs , but present still with him , and accusing vs in his sight , by the witnesse of our owne conscience , which we can not auoid . This when God setteth before the eyes of the wicked , letting them see what they haue refused , and what they haue embraced , and how deformed and defiled they are in comparison of his beautie and sanctitie ; as also what they haue done against the light and leading of their owne conscience , they fall ashamed of their vncleannesse , and confounded with their guiltinesse , finding the iust vengeance of God to hang ouer their heads with a desperate and most dreadfull expectation thereof . These things are not doubted by any good Diuines , and therefore it shall suffice shortly to touch some places teaching no lesse then I haue sayd . z To the vncleane and vnbeleeuing ( sayth Paul ) nothing is cl●… , but euen their mindes and consciences are defiled . Of euill thoughts and deeds proceeding from the heart our Sauiour-generally pronounceth ; These are a the things which defile a man. S. Peter sayth of the wicked : They are led with b sensualitie , as bruit beasts , perishing in their corruption ; and are not onely spots and staines , but after they had escaped c from the d filthinesse of the world , e turne againe as swine to wallowing in the mire . This is the vncleannesse of sinne as well inherited from Adam , as increased by continuall transgressing , which defileth the sinner , and cleaueth to the soule , till she be washed with the bloud , and renewed by the spirit of Christ. The guiltinesse of sinne is double ; in regard either of the sinne committed , or of the punishment prepared . The f witnesse of our conscience priuie to our doings , when our cogitations accuse vs , and g our harts condemne vs , this is the conuiction ●…hat God doth and will vse in Iudgement ; himselfe as greater then our harts , not onely knowing , but reuealing the things h hid in Darkenesse , and h manifesting the Counsels of ech mans hart . The guiltinesse of punishment noteth the iust deseruing thereof by vs , or the fast binding of vs thereto by the rule of Iustice. i If I bring not backe thy Sonne vnto thee , said Iudah to Iacob his Father , I will sinne vnto thee euery day ; not meaning he would euery day offer new offences to his Father , but that he would be guiltie of that sinne for euer . Whosoeuer shall eate this Bread , saith Paul , or drinke this Cup of the Lord k vnworthily shall be guiltie of the Body and bloud of the Lord ; that is , guiltie of sinning against the Body and bloud of the Lord. Now the workeman is worthie of his reward , whether it be in good or euill ; and therefore punishment is the wages of sinne worthily deserued , or certainly reserued for sinners by the Iudgement of God. When the high Priest asked the Councel touching Christ , l behold ye heard his blasphemy , what thinke ye ? They answered he is guiltie of death , that is worthie to die , and so they m condemned him as WORTHIE to die . Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is obliged , and assured of punishment , as n he that blasphemeth against the holy Ghost , shall neuer be pardoned , but guiltie ( that is assured ) of euerlasting condemnation . So likewise the true malediction of sinne is triple . For as the true blessings of God haue three degrees ; First , his loue , which is the roote of all our happinesse , then his grace , which is the meane of hauing that , which is fit for this life , and of hoping for the rest ; and lastly , his glorie , which is the full fruition of the reward for his in the heauens : so the true Curse of sinne , which is the depriuation of all true blessing , hath the same degrees ; I meane , the losse of Gods loue , which is his hatred and detestation of sinne ; the lacke of his grace , to know , like , or imitate his goodnes in this life ; and lastly the repulse from his kingdome with the terrible iudgement , and eternall miserie prouided for the wicked . Come now to your Termes of sinfull , defiled , and accursed ; and see how well they agree to Christ. First , if the holinesse of God were so great in his Person , as to purge our vncleannesse , much more was it able to resist our Corruption , and to keepe him from being defiled with our sinnes , from which he clensed vs. Againe , if he were any way defiled with our sinnes , he must needs offer Sacrifice first for himselfe , and then for vs. But this is quite repugnant to the Apostles Doctrine ; who saith , Christ o needed not to offer vp ( any such ) Sacrifice for himselfe . Thirdly , if he were defiled by our sinnes , his office must defile him ; his nature , nor Actions could not . That which was borne of the Virgine , was p HOLY , his life was innocent and iust ; q he did no sinne , nor r knew no sinne ; his office was more holy then either of these . For these resisted sinne , but his office clensed sinne . Now to clense others from sinne , required more holinesse , then to keepe himselfe from sinne . The one is the holinesse of the Creature , the other of the Creator . And how should the Priesthood defile him , when the Sacrifice was holy , and vndefiled ? Christ s offered himselfe without spot to God , saith the Apostle directly speaking of his Sacrifice . And Peter calleth him the t Lamb vnspotted and vndefiled , which must be in respect of his Sacrifice . For he was the Lamb of God , u which tooke away the sinnes of the world . Else how could he be a x Sacrifice of a sweete smelling sauour vnto God , whose y eyes are pure , and can not behold wickednes , if he were any way vncleane with his owne , or with our sinnes ? and if our sinnes could then defile him , or make him vnclean , he is at this day sitting in the heauens , defiled & vncleane . For we haue the very same coniunction with him now that we had then , being members of his Body , as then we were , and he our head ; and he still presenteth vs to God , as then he did , and euen by the vertue of those sufferings , which he sustained here on earth for vs. So that his mediation is now by the power of that Passion , which he then endured , and if his assuming Sinners into his Body , or being the propitiation for our sinnes , could then touch him with any vncleannesse , he can not be free from it at this present . But his Priesthood was holy then and vndefiled , and so remaineth still both pure and perpetuall . And if in the figuratiue Sacrifices of the Law , neither the P●…st , nor the Sacrifice were defiled with the sinnes of the People , but were sanctified and accepted , when the one did offer , the other was offered for sinne ; what ground of truth can it haue , that the true , most holy , and acceptable Sacrifice for sinne , which indeede purged the sinnes of the world , should defile either the Person of Christ , or his office , or his action in that oblation . Lastly since all pollution of Soule is inherent , which you graunt was not in Christ , how should he be defiled , that had nothing in him , but holinesse and righteousnesse , which I trust are not defiled ? If Christ were not defiled with our sinnes , then was he not sinfull . One sinn defileth , how much more then doth the fulnesse of sinne make Christ vncleane , which is your deuotion to the Sonne of God. I meane not inherently , but by imputation . [ You meane he was defiled and sinnefull , not truely , but falsely . Did you speake of men , who erre in their iudgements , it might be borne ; but when you speake of God , there is no imputation with him , but in trueth ; vnlesse you will change the Apostles doctrine , z Let God be true , and euery man a liar ; and say , God must be a lyar , afore you can speake trueth in this behalfe . God doth impute righteousnesse to vs that be sinners , by pardoning our offences , and accepting vs for Christes sake , when of our selues we are most vnwoorthie ; but vncleannesse he doth not impute , where none is found , because he giueth freely by mercy , and condemneth iustly by desert . The punishment of our sinnes Christ did willingly beare in his bodie , the guilt of our sinnes he did not , and that made his sufferings the more righteous , as being without desert or guilt . [ Did God then wrong his Sonne in afflicting him ? ] he laide the burden of our iniquities on the bodie of Christ , who was willing to redeeme our danger with his owne death , and by the infinite dignitie of his person able to support the one , and abolish the other : and that the rather because euerie part of Christes manhood was holie and vndefiled , and so by the rule of Gods iustice no part of him could be pressed with spirituall and eternall death . Which is a plaine proofe , that the guilt of our sinnes tooke not hold on him . For then as well spirituall as eternall death , which both are due to sinne , must haue fastned on Christ , which we see to be false : yea the death of the bodie could not wrest his soule from him , but he must lay it downe of himselfe . And if the desert of a corporall death did not binde him , how should the guilt of eternall death be due to him , which was the ●…ust wages of our sinne , but no way due to his person , since he did assume our sinnes to cleere vs from them , and not to subiect himselfe to the guilt , or filth of our sinne , though he were content to make full satisfaction for them , but not to defile himselfe with any pollution of them ? a How could he be by God properly and truly punished and cursed for sinne , but that he was sinfull & hatefull ? Nay how could he either clense vs , or reconcile vs to God , if he were sinfull , & hatefull to God as well as we ? As we had Christ for our Redeemer , because we we●…e hated of God for sin , so if you bring Christ within the same danger & displeasure with God , he must haue another to mediate to God for him . God respecteth not those whom he hateth ; nor heareth any that is sinful , without some other to propi●…e for him . And where you quote Scriptures to vphold your wicked follies and phrases , they prooue the cleane contrarie . b The soule that sinneth , the same shall dic , saith God by Ezechiel . But Christes soule did not die , either by want of grace , or losse of glorie , which are the deaths proper to sinners . Christes soule therefore by the verie place which you cite , was not sinnefull . c Shail n●…t the Iudge of all the world doe right ? saide Abraham to God. What right is there ment , but that God will not destroy the righteous with the wicked , as Abrahams words before import ? Since then Christ was not destro●…ed either in soule or bodie , but by death made conquerer of death , and a Sauiour to all his what a venemous mouth haue you to match him with the wicked , or to make th●…s destruction ? And heere the Reader may obserue how religiously you wrest the Scriptures to reproch the Sonne of God ; and where you can by no sufficient testimonie prooue Christ to haue beene sinnefull or hatefull to God , as you d●…fend , when he died for our sinnes ; you sort him with the reprobate and damned , and then ●…ge the Scriptures against him , that directly speake of them . I wish you to leaue this lewd deuotion , and not to thinke to shift off all this with a pretended imputation . Our sinnes God did impute , that is , impose on Christ , for ●…e b●…re them in his bodie on the ●…ee ; but this was right with God , because Christ was both willing and able to beare them ; and an honour to the humane nature of Christ , to be made l ord ouer all his enimies for the short affliction , which he suffered at their hands ; and Sauiour of all beleeuers for the submission and obedience , which he performed on the crosse ; in which Gods exceeding mercy towards vs , and loue towards him did most manifestly appeare . Did not God then hate our sinnes , when he punished his owne Sonne for them ? ] If that ground of Christian religion could haue contented you , that God throughly hated our sinnes , which Christ assumed , and yet so loued the person assuming them , that the fauour he bare to the one , ouer-rul●…d his anger due to the other ; and therefore after sharpe chastisement on the person , least wee should thinke our transgressions to be lightly regarded with God , ( and yet such , as the sufferer willingly re●…ued to maintaine the iustice of his Father ) exalted him with infinite honour , and gaue him all power in earth and heauen , and made him onely Lord ouer all both men and Angels : If this confession of true Religion had pleased you , you neuer needed to haue defiled your pen with these sinfull , hatefull , and accurs●…d termes . But ha●…ing itching eares , and humorous heads , you measure the greatest mysteries of our saluation , by the similitude and proportion of humane reason and actions , and thence de●…iue according to your fantasies , that which Scriptures and Fathers doe vtterly disclaime . e It is written , God sent his Sonne in the likenesse of sinfull fl●…sh for sinne , and condemned sinne in ( his ) flesh , in which likenesse he stoode before God. The Scripture teacheth , that Christ was made f like to his brethren in all things , and did partake with them in flesh and bloud , but the same Scripture addeth g without sinne . So that the likenesse of sinfull flesh excludeth all touch or taint of our sinne , though it admit the likenesse of our flesh in Christ. And indeede betweene his and ours , there was no difference , saue the corruption of sinne , which dwelleth in ours , and did not in his . You doe therefore learnedly collect out of the Apostles words , that where he saith , Christ was sent in the likenesse of sinfull flesh , for that he had true flesh , and no sinne ; you make Christ to be defiled and accursed with sinne , for hauing the likenesse of our flesh . But the Syriacke translation saith , God condemned sinne in ( Christes ) flesh . ] The condemning of sinne in the flesh of Christ , was the cleansing and abolishing of sinne by the body of Christ , which the Apostle calleth h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the destroying and taking away of sinne h by the sacrifice of him●…elfe . The text doth notsay , that God condemned Christ for sinne , but contrarie , that God condemned sin ; that is , pardoned the guilt , weakned the power , remooued the sting , and abandoned the memoriall of all our sinnes for the obedience and patience , which Christ shewed in his flesh . So that it is you , and not the Apostle , nor the Syriacke translator , which would faine bring Christ within the compasse of condemnation for sinne , where they say quite otherwise , that not hee , but sinne was condemned , that is destroyed in or by his flesh . Chrysostome saith rightly ; k Thou seest sinne euery where condemned , not the flesh , which was crouned , and obtained iudgement against sinne . And Austen taketh libertie to expound the Text against your Syriacke translation . l By the similitude of sinfull flesh , ( saith he ) which was Christes , God condemned sinne in the flesh of sinne , which was ours . m God made him sinne for vs , that we might be made the rightcousnesse of God in him . ] Other men read the Scriptures , to learne thence all thanks , submission , and seruice to the Sonne of God , for his vnspeakeable loue and mercie towards vs , in taking the burden of our sinnes , and laying it on his owne shoulders . You thresh and winnow the Scriptures to catch vp chaffe to cast in his face . And though there be neuer so manie old and new writers , that would leade you to the true sen●…e of these words , you leaue them all , and will needs by wilfull abusing the Scriptures haue Christ to be sinfull and defiled , hatefull and accursed euen to God , for taking vpon him to purge vs from our sinnes . I shewed you the iudgement of Austen and Ambrose in my conclusion for the right vnderstanding of these words , but you satisfied with nothing , saue with your owne sense , pas●…e surly by them , and the rest as n multitudes of men , and preferre the proud conceit you haue of your selfe , before them all . Yet for the Readers sake that he may settle his iudgement with trueth and sobrietie ; he shall see the consent of all ages and writers , how Christ was made sinne for vs , and how he condemned sinne in the flesh . Origen , o that Christ was made the sacrifice for sinne , and offered for the clensing of sinnes , all the Scriptures witnesse : touching this sacrifice of his flesh , it is said , he condemned sinne in the flesh , as the same Apostle else where sayth , he appeared in the later times to destroy sinne . By this sacrifice then of his flesh , which was offered for sinne , he condemned sinne , that is , he chased sinne away , and abolished it : Cyrill , p Christ is therefore made according to the Scriptures a sacrifice for sinne . For this cause we say , he is called sinne at selfe : for so Paul writeth : Him that knew no sinne , God the Father made sinne for vs. We doe not say , that Christ was made a sinner , God forbid : but being iust , yea Iustice it selfe , the Father made him a sacrifice for the sinnes of this world . Ierom , q the Father made Christ , who knew not sinne , to be sinne for vs ; that is , as the sacrifice offered for sinne , is called sinne in the Law. In Leuiticus it is written . He shall lay his hand on the head of his sinne ; So Christ being offered for our sinnes , tooke the name of sinne . Augustine , r Christ then did no sinne , but God made him sinne for vs : that is as I haue said , a sacrifice for sinne . For if thou remember , or wilt reade , thou shalt finde in the bookes of the old Testament , the sacrifice for sinne to be called sinne . Againe , God then s made Christ sinne for vs , that is a sacrifice by which our sinnes should be remitted , because sacrifices for sinne are called sinne . And so in the questions vpon Numbers . It is said ( he shall offer a Lambe ) for a sinne , because that which was offered for sinne was called sinne . Whence it is , that the Apostle saith of the Lord Christ ; him that knew no sinne , God the Father made sinne for vs , that is a sacrifice for sinne . He that will see this more at large repeated and confirmed , let him read at his leasure Saint Austen 120. Epistle cap. 30. the third booke , and 6. Chapter , against the two Epistles of the Pelagians : his Enchiridion , cap. 41. besides the seuenth Sermon De verbis Apostoli , and the 48. Sermon , De verbis Domini secundum Ioannem , which I formerly alleaged . Oecumenius , the sacrifice , which is offered for sinne , is called sinne , as the Prophet saith , they eate the sinnes of my people , that is the sacrifices for sinne . So the Father made the Sonne a sacrifice to be offered for sinnes . Primasius likewise , t the sacrifice for sinne is in the Law called sinne , though it did not sinne ; as it is written ; and he shall laie his hands on the head of his sinne . So Christ being offered for our sinnes , tooke the name of sinne . u Sedulius obserueth the same words . Beda x Our Redeemer was made sinne , that we might be the righteousnesse of God in him . How ? In the Law the sacrifices , which were offered for sinne , are called sinne . When the offering was brought for sinne , the Law sayth , the Priests shall put their hands vpon the sinne , that is vpon the sacrifice for sinne . And what els was this , but Christ the ( true ) sacrifice for sinne ? Behold by what sinne he condemned sinne ; by the sacrifice , which he made for sinne , euen thereby he condemned sinne . To skip Haymo , Lyra and others , the eleuenth Councell of Toledo in the confession of their faith . y Christ in the forme of man , which he assumed , is according to the trueth of the Gospell beleeued to haue beene borne without sinne , and to haue died without sinne ; who alo●… was made sinne for vs , that is the sacrifice for our ●…innes . The new writers beare euen with the old : To omit , Erasmus , Bullinger , Peter Martyr , Musculus , Gualter , Vitus Theodorus , and others , who doe follow the same steps ; Aretius vpon these words God by sinne condemned sinne in the flesh , that is saith he : z All our sinne in our flesh , God condemned by or for sinne , to wit by or for the Sacrifice appointed for sinne . Now Christ is the Lambe of God , which taketh away the sinne of the world ; this Lambe is called sin , because in the Law the sacrifices are called the sinne for which they are offered . Hence is it that Christ , who knew no sinne , was made sinne by his Father . Beza in his notes on the New Testament , and on those words : Him that knew no sinne , God made sinne ; sayth : Paul a calleth sinne in this latter place , the sacrifice for sinne , after a maner of speech proper to the Hebrewes , with whom the word Ascham is so taken as Leuiticus 7. 2. Tremelius the publisher and interpreter of your Syriack Testament , obserueth the like vpon the same place : Him that knew no sinne , he made sinne for you : that is , a b sacrifice for sinne , which euery where in the bible is called Chattath ; by which name sinne also is called : The booke of Homilies authorised in this Realme holdeth so fast to this exposition , that it setteth it downe in the Apostles name , as the Apostles true meaning . S. Paul likewise sayth : c God made him a sacrifice for our sinne , which knew no sinne , that we should be made the righteousnesse of God in him . d The Apostle farder sayth , the second time Christ shall appeare without sinne , meaning that the first time he appeared with sinne . ] Put the Apostles words vttered in the same place , touching Christes first appearing with sinne , to these which you cite , and the sense is plaine and easie of it selfe . e In the end of the world Christ appeared once , to put away sinne by the sacrifice of himselfe , and f vnto them that looke for him , he shall appeare the second time without sinne vnto saluation . Christes first appearing was with sinne ; that is , either with an offering for sinne , or with the infirmitie , tentation , mi●…erie and mortalitie of sinne ( for such was the time of his humilitie , when he came to purge sinne by the oblation of his bodie ) : the next time of his appearing shall be in glorie , that is , without either sacrifice for sinne , or any other infirmitie of sinners . For sinne applied to Christ in the Scriptures may receiue a triple interpretation , as Austen obserueth ; and yet none of them maketh Christ sinfull , hatefull , or defiled , which is your vncleane doctrine . g We affirme ( sayth Austen ) that Christ had no sinne neither in soule nor fl●…sh , and yet in taking flesh after the liken●…sse of sinfull flesh , by sinne he condemned sinne . Which being somewhat obscur●…ly spoken by the Apostle , may be two wayes opened : either because the similitudes of things vse to be called by the names of the things themselues ; and in that respect the Apostle would call the similitude of sinfull flesh , Sinne : or els because the sacrifices for sinnes in the Law were called sinnes ; all which were the figures of Christs flesh , the true and only sacrifice for sinne . A third way is , that the punishment of sinne is h after a sort called sinne , as being a consequent to sinne , which S. Austen before testified ; and in that respect , as well mortalitie , as all other miseries and infirmit●…s , that inuaded mans nature for sinne , may be called sinne , that is , the effects of sinne . The wrongfull and shamefull death of Christ , Chrysostome , Theodoret , Theophylact , and others , take to be the punishment of our sinnes in the flesh of Christ , and in that regard they thinke Christ was made sinne , that is , punished as a sinner , though he were innocent and righteous . i Him that was righteousnesse it selfe , God made sinne , that is , he suffered him to be condemned as a sinner , and to die as one accursed ; for accursed was he that hung on a tree . Christ , sayth Theodoret , k when he had fulfilled all righteousnesse , and not admitted any blemish of sinne , and yet as a sinner sustained the death of sinners , he reproued the iniustice of sinne , that deliuered his bodie to death no way deseruing it , and dissolued both sinne and death . Theophylact , as his maner is , followeth Chrysostome almost word for word : * The Sonne who knew no sinne , and was righteousnesse it selfe , the Father made to die for vs , as if he had beene a sinner and malefactour . S. Austen ioyneth with them : l Christ had the similitude of sinfull flesh , because his flesh was mortall , sin●… vllo omnino peccato , but vtterly without any sinne , that by sinne for similitude , he might condemne the sinne that is in ( our ) flesh , through true iniquitie . True iniquitie in Christ there was none , mortalitie there was . Peccatum non suscepit , sed poenam peccati suscepit . Suscipiend●… sin●… culp●… poenam , & poenam sa●…it , & culpam . Christ tooke not ( our ) sinne vnto him , he tooke the punishment of ( our ) sinne . And taking the punishment without any fault , he healed both the punishment and the fault . I leaue the Reader to his choise , which of these he will embrace , or whether he will conioyne them all together ; ( for the one impugneth not the other ) they all impugne the Defenders false collections , and lewd surmises out of these places , that Christ , when he is called sinne , is intended by the Scriptures to be defiled with our sinnes , and hatefull to God , and accursed of him for our sinnes , which the Church of Christ did neuer endure to heare . m Master Caluin warily enough sayth , Vt personam nostram suscepit , peccator erat , & maledictionis reus . As Christ tooke vpon him our person , he was a 〈◊〉 and guiltie of the curse . ] I had rather you had commended Master Caluins wisdome to ioyne with the whole Church of God in giuing Christ his due , then his warinesse in going a by-way , without all the learned and Catholike fathers , to hemme Christ within the guilt of our sinne and curse . Master Caluin truely I honour for his great gifts , and paines in the Church of God ; but I may not take him for the first founder of Christian religion , and therefore where he dissenteth from the worthie Pillers of Christs Church in matters of Doctrine , I dissent from him . And I more commend his warinesse elsewhere , and thinke it fit , that when his speech soundeth somewhat hard , or offensiue to the Godly , it should be expounded by other places of his writings , least you make him in so waightie points , as these are , very inconstant , or very inconsiderate . This therefore , which you bring , I interpret by none other then himselfe , vsing the very same words , of the very same matter , in his Commentaries vpon the very next Epistle of Saint Paul before this , which you quote . You shall haue it in Latine , because you shall see how he qualifieth these very words , which you would presse to your aduantage . n PERSONAM nostram QVODAMMODO suscepit , vt reus nostro nomine fieret , & tanquam peccator iudicaretur , non proprijs sed alienis delictis : quum purus foret ipse , & immunis ab omni culpa , paenamque s●…biret nobis , non sibi debitam . Christ tooke vnto him our Person AFTER A SORT , that he might be accused ( or Iudged ) in our Name , and condemned as it were for a Sinner , not for any of his owne offences , but other mens , since he himselfe was pure , and FREE FROM ALL FAVLT ( or guilt , ) and suffered the punishment due to vs , not to him . Take these mitigations from Master Caluins owne mouth , and then your labour is lost in putting his words to the Racke ; and these are farre truer , then your whirlegigges set running by the businesse of your Braine . Christ was AFTER A SORT A SINNER , ( Saith Caluine ) that is Christ presented the Persons and procured the cause of vs ●…at were sinners , and was guiltie , that is , accused , condemned , or punished in our steedes . Re●… doth not alwaies import an offender , if you know what Latine meaneth , it noteth one ●…uius res agitur , whose cause is handled , or brought into Iudgement , whether he be guiltie , or innocent . And when it goeth farder then iudiciall inquisition , it may be applied either to the fault which is conuinced ; or to the Iudgement , which is decreed ; or to the punishment , which is deserued , or appointed . And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke ( which the new Testament vseth for guiltie , or worthie of , or subiected to punishment , ) is as much as fast held either by the Crime committed , or by the sentence pronounced , or by the punishment prepared and assured . Thus you see Caluins words limited by himselfe , make nothing for you , and howsoeuer you rack the word Reus , you may not thereby bring Christ to be defiled , or hatefull with our sinnes , except mercie , humilitie , and charitie by your learning defile the Sonne of God , and make him hatefull to his Father . Euen o as by Gods true and reall imputation , not by any i●…hesion , we now in this life are iust , holy , and blamelesse before God ; so was he sinfull and defiled by Imputation , not inherently . ] This is neither the Apostles speech , nor sense ; it is your soone-come and soone-gone gathering from the Apostles words . The one is the cause of the other , but the one is not in all points proportioned to the other . God made him Sinne for vs , that we might be made the righteousnesse of God in him ; Thus speaketh the Apostle . Omit Christs Sacrifice for sinne , whereby our sinnes were pardoned and purged , that we might be made the righteousnesse of God in him , by the remitting of all our sinnes , and the restoring vs to the fauour of God ; and graunt these words , that our sinnes were imputed to him , that his righteousnesse might be imputed to vs , which yet are not the Apostles words ; where is the proportion you so confidently speake of , that as we are made his righteousnesse , so he was made our sinne ? This comparison vnlimited it notor●…ously false ; and were it true , it euerteth all your frame . The full and euerlasting reward of his righteousnesse is allotted to vs. Was the wages of our sinnes so imposed on hi●… ? His righteousnesse is now imputed to vs , because it shall be perfectly inherent in vs , and is presently sealed vnto vs by the spirit of adoption , whereby our harts are inherently sanctified . Were our sinnes so imputed to him , that they should afterward perfectly possesse him ? To vs God imputeth Christs righteousnesse without our consents , and often without our knowledge , as in children baptized . Were out sinnes imputed to Christ without his vnderstanding or will ? In vs God hateth out sinnes , and ioueth our persons for Christes sake . To keepe this comparison , will you say that God hated the righteousnesse of Christ , and loued the sinne imputed to him for our sakes ? And were there not so many differences in the maner of Christes hauing our sinnes , and our hauing his righteousnesse , as there are ; yet are you no whit the nearer . For as we no way deserue to be his righteousnesse , so he no way deserued to be our sinne . And though God forget all our sinnes , and putteth them vtterly out of his sight , when he washeth vs from them ; yet God did not wholly cast Christs righteousnesse out of his remembrance , when he did punish him for our sinnes . Christ therefore tooke our sinnes from vs , and layed them on himselfe ; but he doth not take his righteousnesse from himselfe to giue it to vs , but doth impart it to vs , as hauing enough for himselfe and for vs , because he is God as well as man. So that all our sinnes were imputed to him to make vs iust ; yet all his righteousnesse is not imputed to vs to make him a finner , as you would haue him ; but he bare the punishment of our sinnes , which the Apostle calleth sinne , that we might receiue the reward of his righteousnesse , not in cogitation or computation only , but in deed and execution . For euen in this life , where we a●…e continuall sinners , we haue no righteousnesse , but what is ioyned with the reall remission of our sinnes pardoned for Christes sake , and with the grace of Gods spirit purifying our hearts by faith , and inflaming them with the loue of Gods goodnesse and mercie towards vs. Our righteousnesse then in Christ hath more then imputation , though imputation be also needfull ; it hath the seale of Gods spirit possessing our hearts , and the inherent graces of faith and loue , which God accepteth at our hands , and thereby maketh vs partakers of Christes righteousnesse , for that we beleeue in the name of his only Sonne . p Whereas you say the Fathers haue two good senses of the Apostles words , ( Christ was made sinne for vs ) the one , That God made Christ a sacrifice for sinne , the other , That God vsed him , As he doth sinners , what is there in both these , which we acknowledge not ? Yea what is this later , but the very same point , which we vrge ? ] You admit both , and yet vnderstand neither , as you ought to doe . If you acknowledge the death and bloud of Christ to be the true and onely sacrifice for sinne , then must you acknowledge these three things in it : that it was pleasing to God , vndefiling the Priest , and elensing the sinner . If as well the oblation , as the offerer were holie and acceptable to God , why doe you defend , that Christ was sinnefull and hatefull in his sufferings for sinne , which was the sacrifice , that he offered for sinne ? If it clensed the offender , how could it de●…ile the sacrificer , who was the Mediatour to God for abolishing sin ? you will haue one and the same sacrifice to be holie , acceptable , and auaileable for sinne ; and yet to be defiled , hatefull , and accursed with sinne ; you may call * ligh●… darknesse , and good euill , and thinke the prophet denouneeth no woe to you , because your inuentions are priuiledged . But to mine vnderstanding , and I thinke to your Readers , these plaine contrarieties of holy and defiled , acceptable and hatefull , righteous and sinnefull , in one and the same sacrifice and sufferer , at one and the same time will not stand together , but you must be colted or cursed in your warbling con●…its . q It is nothing else in all this Question that we held , but that God vsed Christ our Redeemer and Suertie , As he doth sinners , so farre As possibilitie admitteth . ] You neuer want an As , to helpe you at need . You heare the Fathers say , ( for of their sense you speake ) that God permitted the wicked to reproch his Sonne , and to put him to a shamefull and cruell death , as if he had beene the vilest malefactor amongst the multitude ; thence you collect that God punished Christ , As he doth sinners , that is with the greatest and sorest torments of death and damnation , that are in this life or in hell . But this As doth rather plunge you into the mire , then plucke you out of it , and therefore you adde so farre as possibilitie admitteth . Now how farre that is , by whom shall we be tried ? by the Scriptures and Fathers , or by your shallow conceits and fancies ? you haue beene told often enough , that where the Scriptures make three kinds of death due to sinners , and for sinne ; the death of the bodie , the death of the soule , and the second death , which is the euerlasting torment of bodie and soule in hell fire ; and all the learned and Catholike Fathers hold the same confession ; the two last deaths spirituall and eternall , are not onely impossibilities , but horrible blasphemies to be ascribed to the person of Christ ; and to either of these , you would not yet speake one word , but by stealth . Now you haue gotten hold of a double As , saying that God vsed Christ , As he doth sinners , so farre As possibilitie admitteth , you thinke your selfe safe : and out of this As , you will frame vs new deaths of the soule , a new Hell , and all the same , which the damned doe suffer in substance , not in circumstance . But we haue long looked for your proofes , and till they come , tie vp your As to serue you for another turne . r For this the Fathers are not silent , if I were so ambitious as you in producing multitudes of men . Only Cyprian , and Athanasius and Austen shall content me in this . ] Whether my care to teach nothing touching matters of Faith , but what I see confirmed by the Scriptures , and confessed by the writings of the Auncient Fathers , may be called Ambition , I leaue it to the Reader : my paines haue beene the more therein , which if any condemne , I referre the Cause to him , that iudgeth Iustly . But if it be Ambiti●… , to let the Reader see , that I follow the steps of so learned and approoued Teachers , what is it for you , being I trust no more then a Man , to deuise a new Saluation & a new Redemption , which neither Scriptures nor Fathers either professed or published ? howbeit if these three Fathers , whom you name and meane to cite , make any way for your n●…w found fansies , they shall content me also , so you doe not peece out their Texts with your vntruths , for then you alleage not them , but your selfe vnder their shadowes . s The first ( who is Cyprian ) saith ; Christ sustained and suffered him selfe to bee called sinne and a curse by Moses and the Apostle , because he had the like punishment , as we should haue had b●…t not the like fault . ] Cyprians words we haue already once heard , and once answered ; there the Reader shal find them more at large ; they make nothing for you , but rather against you . For first it is euident by Cyprians sentence , that Christ was call●…d sinne , and a curse by Moses and the Apostle , not for any guilt or fault deriued from vs , but onely by reason of the likenesse of punishment with those , that were sinners and accursed . Then was not Christ defiled or sinfull by sustaining our person o●… cause , for so much as he had no likenesse , nor communion with our sinne , but only with our punishment . Now the punishment which Christ suffered could not defile him , but rather commend his obedience , patience , and charitie towards God and man. [ But he had the like punishment , as we should haue had . ] Likenesse as well consisteth in the part , as in the whole ; and if it were but like , then was it not the same ; except you haue forgotten as well the rules of reason , as of trueth . Nullum simile est id●…m . Nothing is like to it selfe . If then it were like , it was not the same . What get yo●… now by Cyprians words , or what doe I loose by them ? [ t Your slight answere , that it was like in part , not in all , salu●…th not the matter . ] It pleaseth not your affection , but it fully remooueth your obiection ; and the trueth of it is most manifest . For if Christs punishment were in all points like , as we should haue had for our sinnes , you know well enough by this t●…e , how lewd and false that Assertion is , which you would sow vnto Cyprian . And therefore as likenes in part i●… su●…cient to verifie Cyprians words , so doth it iustifie his speech to be sober and sound , which you would haue to be ●…ous and impious . Cyprian u meaneth Christs punishment was so like ours , as wa●… possible . ] We talke of Cyprians words , which are extant , not of his meaning , which you know not , and would fa●…ne force to be like to yours . This is a poore reply , when you can say nothing out of Cyprians words against mine exposition of them , for which I yeeld so iust ground ; to flie to your owne imagination of Cyprians meaning , which yet is false and foolish . For it was possible ( if we respect nothing but possibilitie , omitting Gods Counsell and Decree ) for Christ to haue suffered longer time , and other sorts of bodily paines , as fire , fleaing , and such like at the Iewes hands ; so that your possibilitie was no part of Cyprians meaning , but a waterish deuice of your own to frame Cyprians words to your fansie . x Al●… by this your we●…ke answere you are contrary to your selfe , in that you acknowl●…dge God vsed Christ , as he doth sinners . Well you may deuoutly dreame of Contrarieties , but your eyes dasle too much , to see them truely . Doth euery Aduerbe of Similitude with you make a full and perfect Resemblance in all points ? y I send yo●… saith Christ , as sheepe among W●…lues . Will you put hornes and haire vpon Christs Disciples to make them as sheepe ? z The Sunne , saith Dauid , commeth foorth as a Brid●…groome out of his Chamber , and reioyceth , as a migh●…e Man to runne his Course . Will you build a Chamber for the Sunne , and allow him two feete and ten toes , that he may leape and runne his race , like a man ? a As new borne babes , saith Peter , d●…ire th●… sincere m●…ke of the word . Will you bring men backe to their Cradles , swadling clo●…ts , and the teats of their Mothers , that you may verifie this simil●…tude in them ? There can nothing be more senselesse , absurd , and false , then to require euery Similitude or Comparison to be full and per●…ct in all points . Throughout the Scriptures , any one thing , that is common to many , or any resemblance of that , which an other hath , ●…rueth to frame thence a Comparison or similitude . So that any one pun●…shment inflicted on Christ , which Gods Law threatneth to sinners , was suff●…cient to make good my words , th●…t God vsed Christ , as he doth sinners . How then doe you conclude from my speech ; that Christ was vsed in all things , as sinners are both here , and in hell ? or that God laid on him punishment so l●…ke to that , which we should haue had , as was possible ? T●…e it is , though not by any force of my words alleaged by you , that God by his secr●…te o●…dinance l●…id on his Sonne not onely the common Infirmities of mans Nature , and miseries of mans life , but also shame , reproch , paine and death , which are by his Law rese●…ued , and threatned to sinners ; but touching the death of the Soule , or true paines of hell , which all this while you fish for , you finde nothing in my words , nor in any of these Fathers , whose names you abuse . b Athanasius saith , Ipseper se sententiam soluit s●…b specie condemnati : He himselfe satisfied and 〈◊〉 the sentence of the Law , vnder the * appearance of a DAMN●…D MAN. Did not God then vse him , as he doth sinners , in all extremitie of punishment so far as was possible ? ] You doe wisely not to be 〈◊〉 in producing multitudes of Men. as you call them : for you doe but shame your selfe , and sincke your cause , when you co●…e to shew the grounds of your Doctrine by the test●…monies of ancient Fathers . As they say nothing for you , so you vnderstand nothing in them , no not the coherence , or force of th●…ir words , or sentences . It is no small matter , that here you vndertake out of Athanasius , to prooue in Christ the appearance of a DA●…D MAN , which by and by you interpret to be all extremitie of punishment vsed by God to sinners , so farre as was possible , the paines of the damned not excepted I would gladly aske you , whether you purpose to cite places as you find them , to seeke out the truth , or only professe to picke out heere and there a word to make you availe to hide your head for shame . You maruell what I meane , I will soone tell you . You alleage but fower words out of Athanasius , besides Prepositions and Pronouns , and in them you commit fiue notable faults , and three of them grosse , wilfull , and wicked corruptions . Sententiam , you call , the sentence of the Law ; Where Athanasius expresly noteth the sentence , which God gaue against Adam for eating of the forbidden fruit : Soluit , you interpret , he satisfied ; where the word is , he loosed or dissolued it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you translate vnder the appearance ; Athanasius meaning the substance of mans soule and bodie , which he calleth the fourme of man : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you render , of a Damned man , applying it to Christ for some countenance to your cause , in laying the paines of the damned on the soule of Christ ; where Athanasius speaketh that word of Adam , that was condemned for sinne , in whose substance or forme Christ appeared , that is a true man , to dissolue the sentence giuen against Adam , when he was first condemned . And that which is most intolerable , where Athanasius in the same sentence the verie next words , expresly addeth , that Christ was altogether vntouched either with condemnation , or with sinne , to shew that he ment Adam in the former word of condemnation , you purposely skippe and neglect that which should lead you to the trueth of his speech , and directly against his plaine and manifest words , you referre Damnation to Christ , as if in spite of Athanasius , though he earnestly and openly professe the contrary , you would wrest his words to dishonour and belie Christ , and make the Reader beleeue , that some before you had ascribed damnation vnto Christ. But be ashamed of these monstrous falsifications if you haue any shame in you ; or if not , your Reader will soone perceaue , what cause it is you haue in hand , that must be vpheld with such hatefull forgeries . Athanasius doctrine is very sound and good , though you will not acknowledge it , that Christ in his owne person , taking our humane nature vnto him , dissolued the sentence , that he gaue against Adam , when he condemned him for transgressing : and by his bodie dead and laid in the graue , he freed our bodies from the power of corruption , and with his soule descending into hell , he quited our soules from all the right and power , that hell had ouer vs by sinne . This whiles Athanasius mindeth to expresse , he saith ; He that examined ( Adams ) disobedience , and gaue iudgement ; comprised a double punishment in his sentence ; saying to the earthly ( part ) earth thou art , and to earth thoushalt returne ; and to the soule , thou shalt die the death ; and thereupon man is deuided in twaine , and condemned to goe vnto two places ; ( to wit , his bodie to the graue , and his soule to hell . ) c It was therefore needfull , that the pronouncer ( of that sentence ) should himselfe , by himselfe dissolue his owne sentence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appearing in the forme ( or substance ) of him , that was condemned , but yet without either condemnation or sinne , that the freedome of the whole man might be ( wrought ) by man in the newnesse of the image of the Sonne ( of God ) . I shall not need to prooue , that d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the substantiall forme as well of God , as of man ; the Apostle applieth it to both ; and Athanasius in this verie place saith . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The fourme of his owne soule vnsubiected to the bands of death , Christ sent present before them ; and so againe Christ e deliuering vs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his owne perfect and true form●… ( or substance ) answerable to ours . This could you not chuse but see , if either you perused Athanasius himselfe , or the verie f page 181. of my conclusion , which you cite , and whence you tooke this authoritie ; where it is euident by the full wordes of Athanasius in the same sentence , that Christ was cleere from sinne and vncondemned , and that man was the person condemned for sinne ; which you could not misse without infinite negligence , or inexcusable blindnesse . g Austen we saw a little before . ] We saw his name , as now we doe , but we sawe no words of his , that any way made to your purpose . He saith ; Accursed is all sinne , whether it be the deed ( deseruing ) or the punishment ( deserued ) which is called sinne , because it commeth ( by or ) from sinne . And likewise that Christ receaued our punishment without sinne , that thereby he might dissolue our sinne , and end our punishment . Truely accursed is sinne , and the punishment inflicted on the of●…ender for sinne abiding without remission or repentance ; otherwise punishment after sinne remitted , as in the godly ; or without desert of sinne , as in Christ ; is not a true curse separating from God , not from the true blessings of God , which make vs certainly and euerlastingly happie : but it is a curse depriuing vs of externall and corporall blessings , which God of his bountie first bestowed on the life of man , and often recalleth for triall of obedience , and chastising of disobedience , as also for preuenting occasions of sinne , and auoiding of greater vengeance , if we should be suffered to walke secure and carelesse in the waies of our hearts . Christ then receaued a curse for vs , which in him was the chastisement or punishment of our sinne ; yet as he no way deserued it , so was it not destruction , which lighteth on the wicked for their wilfull persisting in sinne , but a proofe of his obedience , and a full satisfaction for our offences , respecting his person that suffered it , who was God and Man , and is by Saint Austen called our Punishment , as well for the cause , which was wholy ours , as for the likenesse it had with the punishments prouided for vs in this life , where Christ suffered ; and not in hel , where Christ could not suffer . h It is no euill ( in it selfe ) to be punished , but to deserue punishment . And so Basil. i The true euill is sinne , whose end is destruction ; that which seemeth euill with afflicting ( or greeuing ) the sense , hath the force of good in it . k Your former sense that Christ was a sacrifice for sinne , how differeth it from your second , that he was punished for our sinnes ? ] With you it may be a question , with me it is none . For though they were both ioined in Christes sufferings , yet that is no reason to take away their difference . In the sacrifice , which Christ of●…ered vnto God for the sinnes of the world , himselfe was the Priest and the Offerer , and by his willing obedience , submitting himselfe to his Fathers will , made a recompence for our sinne , which we could not doe . In his Martyrdome , he was a patient sufferer of that , which the Iewes with cruell and wicked rage wrongfully laid on him , when he was deliuered by Gods determinate counsell into their hands . Now betweene his patient suffering from men , and willing offering to God , there is some difference , if you could see it , though they were both coupled in his death . [ they both prooue directly and necessarily , that he must be indeed sinnefull by imputation . ] The one prooueth that he bare our sinnes in his bodie on the tree , but by no meanes , that he was guiltie of them : the other sheweth , that he clensed our sinnes , and so was no way defiled with them . [ How could he be truely punished for sinne by God , but that he was sinnefull by imputation ? ] Because he was most willing and able to make recompence to God for our sinnes by the dignity and innocencie of his person , which we could not . And who but you concludeth a Mediatour and Redeemer to be guiltie of their sinnes , for whom he maketh mediation and Redemption ? If a man intreat pardon for a theefe or a traytor , vpon repentance , and satisfaction for the wrong ; shall he by your Diuinitie be a theefe and a traitour , as well as the prisoner ? If it were not lawfull for Princes to pardon , then were it vnlawfull for others to aske it : but in af●…oording mercie , where repentance is promised , and none wronged , Princes shew the power and right of their swordes in Gods steed , as well to accept the penitent , where they please , as to reuenge the obstinate . Shall it not then be much more iust with God , in whose only will and hand is the supreame power of all things , to release his wrath , and pardon his prisoner vpon repentance , and recompence offered to his iustice ? How can any suffer at Gods hand , except he be reputed sinnefull ? ] For such as were his owne , Christ might suffer , and be no way touched with any guilt of their sinne , but rather accepted with God , and honored with men for the greatnesse of his mercy and charitie . And if he be no good shepheard , that flieth to saue his owne life , and leaueth his flocke to the woolfe ; but the goodnesse of a shepheard is tried , as our Sauiour saith , by ventring his life for his sheepe ; how commeth it into your braines , to make Christ a sinnefull and hatefull shepheard for giuing his life for his sheepe ? * We ought , saith Saint Iohn , to lay downe our liues for ( our ) brethren . Shall that wrappe vs vs within the guilt of other mens sinnes , or rather commend our obedience to God , when we venter our liues , our dueties so requiring , to preuent other mens harmes ? [ But God himselfe , you will say , doth not punish in this case ; and therefore he holdeth vs not guiltie . ] As though an haire of our heads could fall without Gods appointment and decree ? or he would accept it as his seruice , if it made vs sinfull ? What rude and lewd ignorance is it , to make that sinfull in Christ , which is commended to vs by his example , and commanded vs for his loue , and the good of others ? l The Iewes sacrifices , the expresse figures of Christ do most liuely set out this thing . When they were brought vnto God , the people must lay on their hands vpon the heads of the beasts : shewing thereby , that their m sinnes were put vpon the sacrifice , and that God so accounted them indeed to be . ] As your doctrine is most vnsauerie , so your proofs be most vnsound ; your fansies are so fraighted with falshood , that you can not almost speake a trueth . To what end the bringers of Sacrifices did lay their hands on the heads thereof , is not expressed in the Scripture , though you boldly auouched it by the example of the Scape-goat , on which the high Priest alone imposed his hands . In n peace-offerings of thanksgiuing , where was no mention of sinne , as well as in burnt offerings and sinne offerings , the people o layed their hands on the heads of their sacrifices ; and in sinne-offerings the laying on of their hands might be a confession of the fault which they were guilty of ; or of their desert , that they were worthie to die ; or of their faith in looking to be saued from their sinnes by the bloud of the true Sacrifice , which should purge them from all their vncleannesse . The Scape-goat , which you make a president for all other Sacrifices , but very falsely , was not slaine at all , and had no hands layd on him , saue the high Priests alone , and liuing caried away the sinnes of the people into a land not inhabited . What resemblance hath this with the bloudie sacrifice of Christ for sinne , or what comparison can you make betweene them but by contrarieties ? The other bloudie Sacrifices , which vndoubtedly were figures of Christ , teach no such thing , as you imagine , but rather plainly confute it . For as in nature they were not capable of the guilt , but onely of the paine of sinne , which is death ; so in vse they were holy , and in their reference to the true sacrifice , accepted for the sinnes of men . And because you now admit them to be expresse and liuely figures of Christ , which in the beginning you denied , resolue your Reader , whether they were defiled and hatefull to God or no. The Scripture sayth of them , they were most o holy , and p accepted as offerings of a q sweet sauour vnto God. And if the figuratiue Sacrifices , when they did beare the sinnes of transgressors , were not defiled therewith , but most holy and accepted to God ; what true Christian will endure your vncleane thoughts and words , that the Sonne of God was defiled with our sinnes , and hatefull to God for them , when he assumed them , to abolish them by the shedding of his bloud , and to purge vs from all pollution of flesh and spirit ? Neither trust to your termes of imputation , to saue you from impietie of heart and mouth , our sinnes were imputed to Christ to beare the burden of them in his bodie , that is to be chasti●…ed for them , but not to be defiled with them , or guiltie of them , much lesse to be hatefull to God and truely accursed for them . r The comparison of Christ with a Suretie , is neither a simple similitude , as you simplie call it neither is it vncleane , but a ●…olie and sit representation of Christes paying our debt for vs. ] Christes vndertaking our cause , and paying our debts in farre more ample and pleasing maner to God then we were able , I no way reiect or reproue ; ( it is the ank●…r and holde of our saluation ) but that you bound him thereto by a single similitude of a Suretie , who could not be bound farther then his owne loue and liking did leade him , I did and do mislike ; and say , if you take not heed thereto , it breedeth a pe●…tilent and perni●…ious heresie . For it is most certaine , that long before the manhood of Christ was conceiued , the second person in Trinity vndertooke our redemption ; and in that respect the true and eternall God euen from the beginning professed himselfe to be our Redeemer . s I am sure , sayth Iob , that my Redeemer liueth . u Thou hast redeemed me , ô Lord God of trueth , sayth Dauid . Of the Israelites he likewise sayth : u When he slew them , they sought him , and remembred that God was their strength , and the most high God their Redeemer . x He that made thee , ( sayth Esay ) thine husband ( whose name is the Lord of hosts ) and thy Redeemer , the holy one of Israel , shall be called the God of the whole world . And againe : y Thou ô Lord art our Father , our Redeemer , thy Name is for euer and euer . And lest any should diuert this to the deliuerance out of Egypt , which was a figure of their true redemption from sinne and Satan ; Dauid saith . z The Lord redeemeth the Soules of his seruants , and none that trust in him , shall perish ; yea a He shall redeeme Israell from all his Iniquities . And so God in his owne person speaketh by his Prophet . b I will Redeeme them from the hand of hell , I will Redeeme them from death ; Repentance is hid from mine eyes . Here is he , that first vndertooke out cause , and professed and promised to be our Redeemer , ●…uen the Sonne of God , c who being the brightnesse of glorie , and the Character of his ( Fathers ) substance , ( or liuely Image of his Person ) supporting all things with the word of his power , made the purgation of our sinnes by himselfe ; that is , in his owne Person . Now if you being a Christian , haue any bands to tie God withall , besides his loue and his truth , you were best shew them forth ; we shall otherwise take you , if you stand vpon it , for little better then an Arian , to lay subiection or seruitude on any of the Persons in the most glorious Trinitie . d The word is vsed in the Scripture it selfe , he was made a Suretie of a better couenant . Is not this sufficient to warrant the goodnesse and aptnesse of the similitude against your vndutifull reproofes of it ? ] It is not written in the Scriptures , that Christ was made our Suretie to God , much lesse that he was a Suretie bound to the Law to pay our debts for vs. Our debt was euerl●…ting damnation of Body and Soule , which either Christ or we must pay or suffer , if your prophane vrging of this Similitude take place . The Scripture saith , e He was made a Suretie of a better Testament ; proouing expresly by the Comparison of two Testaments , a former and a weaker , which was the Law ; a later and a better , which was the Gospell ; that Christ was not a Suretie of the Law , nor to the Law , as you falsely conceaue , but of a better Testament , then the Law ; that is , he was Gods assurance to vs , that all his promises of ●…ercie , grace , and glory should stand fast , notwithstanding our iniquitie , indignitie , and Infirmitie were neuer so vnmeete and vnworthie thereof . This Suretiship of Christ , to establish with his bloud the new couenant , which God made with vs , not we with him , without all respect of our merits to pardon our offences , and to make vs heires of his heauenly kingdome ; the Scripture mentioneth , which is no more like to your Suretiship , then freedome is to bondage . I therefore reprooued not the word , which my selfe also did vse , I reprooued your seruile applying the word to bring Christ from loue and libertie , which led him to be our Redeemer , vnto thraldome and debt , to make him thereby sinfull and defiled with our vncleannesse . And is it not worthie of reproofe , when a word is vsed in the Scriptures to one purpose , for you to take vpon you to draw it as you list to your deuices ? It is plainly written in the Gospell ; f The Sonne of man came no●… to be serued , but to serue . Will you hence presume your selfe to be Christs Master , and take him bound to fulfill your Commandement , as seruants must their Masters ? He saith of himselfe g I am a worme and not a man. Will you trample on him , as you doe on wormes ? God hath giuen vs his Spirit as h the pledge of our inheritance . Shall we claime power ouer Gods spirit , as we doe ouer pledges , that are in our possession ? What wickednesse may not be bolstered , if we stretch Similitudes vsed in the Scriptures , farder then they were intended , and we authorized ? i You say Christ was not as a Suretie bound to the Law , but of a better couenant euen of grace . Verely a Suretie to vs of both . ] Verely if you say , that Christ was bound to vs , or to the Law , in both ; that is , as well to beare our sinnes , as to giue vs grace , you broch two apparant blasphemies . If you shift with saying , Christ doth assure vs he hath done both for vs , you slide from your former Assertion . For that both these are done by Christ , we bothagree , only you would haue him , when he bare our sinnes , to be thereto bound , and in that respect worthely k condemned by the iust sentence of the Law , which layeth the Penaltie on the Suretie , when the Debtor cannot discharge it . I told you , that not onely we were in our selues to wicked and hatefull , as being Enemies , to haue any loue or fauour due to vs from God , but also the Person of the Redeemer was so full of might and maiestie , that no bands could be laid on him by the Lawe , because he was afore the Law , and aboue the Law , that vndertooke our Redemption . To this what reply yon ? [ He was a Suretie to vs of both . ] But was he bound to vs , or to the Law in either ? Why speake you not to that , which is in Question ? It would well become the rest of your conceits , to say that Christ was bound to redeeme vs being his Enemies , and that the Sonne of God was bound to beare our burdens for vs. [ He promised so to doe . ] Then the Loue of God which began it ; the Will , which published it ; and the Truth , which performed it ; are the more to be magnified by vs in the Sonne of God ; who could owe vs no duetie ; nor be bound to vs , nor to the Law. [ Those are the greatest bands that God can enter . ] If Gods Counsels , purposes , and Promises be bands to barre the freedome of his fauour , grace , and mercie ; and in all these to impose on him a necessitie , then is there in God no freedome , but onely bondage ; which God forbid should come within any Christians hart . He is most constant in all his thoughts , words , and waies ; which we may not thinke , much lesse call debts to vs , or bands to him , without euident and extreame impietie ; but as he giueth all things to all , and oweth nothing to any , which the Scripture calleth his Grace , whereof he is a giuer , and not a Debtor ; so he cannot repent or change , as men doe ; which we must ascribe to the infallible stedfastnesse of his most wise and glorious will ; the only Rule of all his gifts and works . No band then , if you know what a band meaneth , can be fastned on God , since that hath in it a debt , which must of necessitie be yeelded , whereto the partie may be compelled and forced by the right of the Law , which chalenges in Gods promises are most prophane and heathenish Blasphemies . l It is written that Christ was made , Hyponomon , subiect to the Law , or vnder the Law , which you mightely denie against expresse Scripture . ] You are so well acquainted with corrupting and deprauing other mens words , that you make no care to doe the like to mine . That Christ was vnder the Law , I neuer denied , no more then that he was vnder death ; but I said he was not bound to the Law , no more then he was bound to death , though he willingly for our sakes subiected himselfe to the rudiments of the Law , ( for of those the Apostle speaketh ) to liue vnder them for a time , and to taste of death , that he might in the end abolish them both . For as Christ would be Circumcised , and Baptised , though there was nothing in him needfull to be pared or washed away , but rather that fulfilling all righteousnesse , he might commend both the one and the other with his person and presence : so would he obserue the ceremonies of the Law , not tied like a Seruant vnto them , but content to vse them , as Lord ouer them , till he saw his time , which he did not sticke to professe of himselfe , when occasion was offered . The m Sonne of man ( saith he of himselfe ) is Lord euen of the Sabboth : And so likewise , n I say vnto you , that here is one greater then the temple . By which words of his it is euident , that he was not bound to the Law , who called himselfe , as he was the Sonne of Man , Lord of the Sabboth , and so of all the Law ; but as he laide downe his life , when the Law could not take it from him , and was obedient vnto death , though death were in his power ; so would he subiect himselfe to the carnall commandements of the Law , though he were free from them , as being the truth and end of the Law. For the Law was our Schole-master to Christ , to whom when we were come by faith , which made vs the o Sonnes of God , we were no longer vnder a Schoole-master . How much lesse then could Christ himselfe , who freed all , that beleeued in him , from obseruing the Law , be bound or of necessitie subiect to the Law ; which neede not lead him to himselfe , nor could not force him , that was personally the Sonne of God , to be a seruant vnder the types and figures of the Law , farder then his owne wil induced him . I made a reason that Suerties bound to the law to pay other mens debts , might not looke to haue all referred to their liking and power . as Christ had to his , but to answer the penalties of the law , to which they were obliged . p ●…es forsooth , such a Suertie , as he was , might worthely be a gratious Mediator : he was no ordinarie Sucrtie . ] You labour to binde Christ to the thraldome of condemnation by the similitude of humane lawes , which subiect the Suertie to the ●…arre condition , that they doe the debtour : and now when you see that resemblance to faile , you exempt him from the seruitude of Suerties , because he was no ordinarie Suertie . Doe you now finde , there is great difference betwixt a Suertie and a Redeemer , and howsoeuer the speech may be true , that Christ was a kinde of Suertie for vs , yet may we not make him a seruant obliged to vs , or with vs , but a willing and free Redeemer . For after our transgression committed , and iudgement giuen vpon Adam and all his posteritie by Gods owne mouth , a Suertie commeth to late , a Redeemer is not too late before execution ; and therefore the Scriptures doe euerie where giue vs a Redeen er , to note that we were condemned , and reserued vnder feare and danger of euerlasting punishment , till the Redeemer interposed himselfe , and offered such ransome and restitution , as should more content and satisfie the holinesse and iustice of God , then out condemnation could doe . The person that vndertooke our redemption , was not Christes humane nature , which as then was not , but the Sonne of God in his owne person assumed on him to make ful satisfaction for our disobedience ; not by suffering euerlasting death , which was due to vs , but by giuing a better and more pretious recompence , then we were woorth . And this he would doe by submitting himselfe to obey and serue in our nature , and in our steed , and so offer the most acceptable Sacrifice of humilitie and obedience vnto death , that Gods holinesse might be honored , which we d●…spised ; and his iustice satisfied , which we prouoked . Let all men therefore aduise themselues , how they binde the person of the Sonne of God to their obligation or condemnation ; it was he , and none other that vndertooke for vs , and by whose fauour , power , dignitie , sanctitie and humilitie ioyned in one person with our weake and fraile nature , the worke of our redemption was performed . q You say he could not be bound to the Law , because he was aboue the Law. He was aboue the Law in his Godhead , but in his manhood he became for vs vnder the Law. If you speake of Christes manhood apart from his Godhead , you vtterly ouerthrow all our saluation . For set aside the personall vnion of man with God in Christ Iesus , and his humane nature could do vs no good . Since therefore his Godhead was from euerlasting , and a perfect and distinct person in the T●…initie before his manhood was created , which had neuer any existence by it selfe , but in coniunction with his Deitie from the first instant of his conception ; when we speake of the person of Christ , we must speake either of his Godhead , which was before his incarnation , or ioyntly of both after his assumption of man into God. Then either we had no Surctie for our redemption the foure thousand yeeres that Christes fl●…sh was vnmade of his mother , or els the Sonne of God in his owne person was our Suretie . So that our Suretie for foure thousand yeeres could not be bound to the Law by your confession : and when the same Sonne of God tooke vnto him our humane nature into the vnity of his perfon ; HE , that is , the Person could be no more bound to the Law then he was before . For the Godhead was of more power to free the manhood of Christ in that Person from the Law , then our flesh in Christ was to subiect the Godhead vnder the Law. Wherefore the person remained free and vnbound , yet would he submit himselfe to obserue the signes and sacraments of the Law , as he did humble himselfe to the death of the Crosse , to neither of which the person was bound by any legall seruitude , but only by voluntarie submission , that his obedience being no way tied , might be the more precious in Gods sight . For as the r Lord of glorie was crucified , and we are s reconciled to God by the death of his Sonne , so God sent his Sonne t m●…de of a woman , and made vnder the Law , to redeeme vs and giue vs the ad●…ption of children : but as he was made flesh by no compulsion nor obligation , no more was he subi●…ct to the Law by any other meanes , then by his owne loue and liking for vs. Neither doth the Scripture binde the manhood of Christ vnto the Law. For u the Law was not giuen to the righteous , sayth the Apostle . Which if it were possible to be true in any , it was most true in the manhood of Christ , who had neither in birth , life , nor death any taint of sinne . x If ye be led by the spirit , sayth Paul , ye are not vnder the Law : for against such there is no law . Whether you thinke the manhood of Christ was endued and guided with the spirit , I referre it to your owne conscience . If it were , then against him was no law , though in loue to vs , which was the fulfilling of the law , he would humble himselfe , not vnder the law only , but vnder the worst of men , to be the y contempt of men , and reproch of the people . z If the Sonne shall make you free , you shall be free inde●…d , sayth our Sauiour . For the seruant abideth not in the house for euer , but the Sonne abideth for euer . If then , when we are made the sonnes of God by faith , we can be no longer seruants to the law , because the law ingendreth bondage , which is repugnant to the libert●…e wherewith Christ hath made vs free ; how much lesse could the manhood of Christ , which not only freeth vs , but was personally borne the Sonne of God , be a seruant and in bondage to the law , sau●… onely because he would humble himsel●…e to serue in our steads ? This Paul learned of his master , and followed in his ma●…ter , when he sayd : a Though I be free from all men , yet haue I made my selfe seruant vnto all men , and am made all things to all men , that I might by all meanes saue some . So that by your leaue it is a plaine errour in you , because Christ submitted himselfe willingly to the l●…w , to conclude his manhood was bound to the law . 〈◊〉 〈◊〉 not of ●…m else in his manhood bound to the law for vs , but freely and voluntarily 〈◊〉 〈◊〉 〈◊〉 Gods gratious eternall decree appointing him , so he became bound to the b 〈◊〉 . The ●…eader will finde in the end , that your greatest strength is the mistaking o●… o●…her mens words and abusing of your owne . For when you haue wrangled foure leaues to ●…e Christ to the true curse of the law , and to hang him by the iust sentence of the same law , because he stood bound with vs as a Suretie to pay our debts ; now at last long lingering , you say , he did freely and voluntarily vndertake to redeeme vs , yet loth to let go . you adde , and so became bound to the law . Sir , you should tell vs , W●…o did ●…ely and voluntarily vndertake our redemption , and WHEN . For if it were vndertaken by the Sonne of God long before Christes manhood was borne , 〈◊〉 〈◊〉 you the Sonne of God to the law , which before you disclaimed . And did ●…od , thi●…ke you , eternally decree and appoint his Sonne to be bound to the Law ? 〈◊〉 of 〈◊〉 , if you appoint any of the persons in Trinitie to be one bound 〈◊〉 th●…n another with any manner of bondage or seruice . Then as the Sonne co●…ld not ●…e bo●…nd , because he was God ; No more would the Father binde the S●…nne , whose loue to vs ledde him to vndertake our Redemption ; and to binde him that was willing , was to distrust him , which suspition I hope you will not impure to the Father against the Sonne . The Father therefore in the same loue to vs , wherewith his Sonne offered to be the person , that should redeeme vs , accepted the offer of his Sonne , and gratiously decreed with one consent of the whole Trinitie , as well the manner , as the meane of our redemption ; which decree did not binde , but accept and approoue the loue of the Redeemer . And when the time came , that the Sonne of God would execute this decree made as well by himselfe , as the other persons in Trinitie , he tooke an vndefiled humane bodie and soule into the person of his Godhead , which he so reple●…ished with the woonderfull light , and supported with the infall●…le strength of his spirit , that it most willingly embraced , and most earnestly affe●…ted the same submission and obedience , which the diuine nature of Christ was ple●…sed to yeeld for our redemption . So that the manhood of Christ neuer hauing any subsistence by it selfe apart from the Godhead of the Sonne , it neuer had any humane action or pas●…ion in birth , life , or death , which pertained not to the whole person consisting of God and man. And in that respect the Scriptures say , c God sent his Sonn●… ma●… of a wom●…n , and made vnder the Law , and we are d reconciled to God by the death of hi●… Sonne ; the 〈◊〉 e crucified the Lord of glorie , and God f purchased his church with his owne bloud . Which speeches could haue no trueth in them , as likewise our saluation no certaintie , if the manhood of Christ could haue had any action or passion asunder from the Godhead . The person therefore of God and man after his incarnation , was subiect to the Law , and euen the same person , that from the beginning vndertooke our redemption , and so not the manhood of Christ , as you would shift the matter off , but the person of God and man must be bound to the Law , if our Suertie were bound . May not God be bound by his promise ? ] Then must you say , that God is bound to giue vs grace , mercie , and glorie , because he hath promised euerie one of these , and hath sworne to performe them ; and so you turne the whole Scriptures vpside downe , and put your selfe in Gods place , and make him your attendant and seruant , because by an immutable decree he hath promised to heare vs , when we call ; and helpe vs in time of need . By this Diuinitie like to the rest of your deuices , the loue , fauour , compassion , bountie , mercie , trueth , and maiestie of God shall be not onely a necessitie , but euen a bondage vnto him , which blasphemie no Christian eares I hope will endu●…e . God therefore is a most mercifull promiser , a most gratious giuer , and a most faithfull performer ; his promises are assurances that he will giue , what he saith ; but they are no bands , that he must yeeld , what he oweth ; because we haue neither meanes to deserue them , nor ●…ight to chalenge them , nor power to exact them ; but onely need to receaue them , praier to entreat them , and thanks to acknowledge them . He is content to make himselfe our debtour by promise , to let vs see , how much we are bound to him , that deseruing nothing , we are yet by his mercy assured of all things . Though he who ordinarily Redeemeth a prisoner from the Enemie , be not bound , but content so to doe , yet a Suertie being content becommeth bound , and so Christ our Redeemer became bound , as a Suertie to pay our debt for vs. ] Though the Scriptures euerie where calling Christ a Redeemer , and no where a Suertie to God for vs to pay our debts , ( but Gods Suertie or assurance to vs ) doe by the verie name giue vs to vnderstand , that God must needs be lesse bound then men , which are not bound but content to redeeme others from their enemies ; yet you will haue your will in spite of Scriptures and Fathers , and make Christ no Redeemer indeed , by taking his freedome from him , but bi●…de him with your similitudes to doe that in thraldome , which in loue and me●…cie he was content to doe for vs. And where Gods decrees and promises , which a●…e most faithfull and firme assurances , can not be called bonds in him without blasphe●…ie , yet you will haue him bound to saue vs , because he promised to deliuer vs. And our debt being eternall damnation of bodie and soule to hell fire , you will tie Christ to paie our debts without dispensation or qualification ; except it please you with your possi●…ilities to releeue him . And the law , to which you will haue him bound , was first that , which inflicted penalties on vs for sinne ; then it was the Gospell , which shewed vs our saluation in Christ ; and now it is the eternall dec●…e of God , whereby Christ was appointed to be our Sauiour . And all this impiety and inconstancie you build neither on Scripture nor Father , but vpon the similitude of a Suertie taken from Westminster Hall , where men mistrusting ech others words and willes , take bands with Sureties to haue their due payed them . But know you good Sir , that God had no distrust of his Sonnes will and loue to vs , nor doubt of his abil●…ty to performe our redemption , and therefore bound him not , as you desperately dr●…ame , when he offered to be our Redeemer ; but accepted his loue , which could not faile ; and his will , which could not change ; making no decree for the maner of our redemption , but what the Sonne himselfe with the rest of the persons in Trinitie liked for the preseruing of his owne diuine iustice , and shewing of his owne exceeding loue towards vs. Then as it is certaine by the Christian faith the Sonne of God could not be bound to helpe or redeeme vs being his enemies , nor to humble himselfe to the forme of a seruant , but only was thereto led with the loue of his Fathers glorie , and of our safetie : so it is euident , that the same person , after he had assumed our nature vnto him , could not be forced with any necessitie , nor vrged with any commandement against his will , but the humane will of Christ was so guided and directed by his diuine will and power , that it readily and gladly submitted it selfe in all things to the will and pleasure of his Father , which indeed was also the will of his owne diuine nature ; forsomuch as the three persons in Trinitie haue all one & the same glorie and maiestie , will and worke . And therefore aswell the Scriptures , as the Fathers do plainly testifie , that euen Christes manhood had power enough giuen it to withstand all that was offered him by men or diuels , but that for our sakes the person would submit himselfe to the seruitude , infirmitie , miserie , and mortalitie of our condition ; therein to comfort vs , thereby to redeeme vs , and therefrom to deliuer vs ; which he could not do but in his humane nature , since his Godhead was impassible . This fredome and power not to be bound , nor compelled to any of his sufferings , we must reserue to the person of Christ , that his obedience might be meritorious and voluntarie , not only at his first consenting thereto , which is this Defenders drift , but in his continuall persisting therein , and finall performing thereof ; that is , in all and euery part of those things which the wisedome of God thought requisit for our redemption . h When you haue done all those things , sayth our Sauiour , which were appointed you , say . We are vnprofitable seruants ; we haue done that which was our bounden duetie to d●…e . Will you bring Christ within the compasse of an vnprofitable seruant , by doing that he was appointed and bound to do ? i Without thy liking ( sayth Paul to Philemon ) I would do nothing , that thy good should not be as it were of necessitie , but willingly . If God so much respect the willingnesse of the heart , that he will not haue men tied with necessitie to doe good , shall we thinke , that he would binde his owne Sonne to the obedience of a seruant , and not suffer his submission to be voluntary , that it might be acceptable and thanks worthy to God ? And to what purpose lay you these bands on Christ ? If he were willing , there needed no bands besides the k bands of loue , which is the surest hold that God requireth of vs. If he were not willing , his vndertaking our cause , was neither loue to vs nor obedience to God , ( who loueth a cheerefull giuer ) but a compulsion or exaction , which ouerthroweth the very ground-worke of Christes submission and our saluation . To preuent all lewd and wicked surmises of bonds , duetie , or necessitie to be layd on the Sonne of God in redeeming vs , the Scriptures exactly say , that l Christ loued his Church , and gaue himselfe for her ; that is , he was led by loue , and by no compulsion no●… commandement , to giue himselfe for her , which otherwise by no meanes could be exacted of the Sonne of God. And therefore he m EMPTIED HIMSELFE , taking the forme of a seruant , and HVMBLED HIMSELFE , becomming obedient vnto death , euen the death of the Crosse ; to assure vs it was loue , that caused him to giue himselfe ; that is , at first to offer , and after to yeeld himselfe for vs , which otherwise could by no decree nor band be imposed on him , nor required of him . And this libertie to do and suffer of his owne accord euerie thing , which he in his diuine wisdome , together with the Father and the Holy Ghost , thought meet for mans saluation , the person of Christ kept vntouched euen to his death , in his death , and after his death ; himselfe most plainly professing so much of himselfe in the laying downe of his soule , that n none tooke it from him , but he layd it downe of himselfe ; and o would in three dayes raise vp againe the temple of his bodie , by taking his soule vnto him . And this was the charg●… and appointment that he receiued of his Father , to do and suffer these things of himselfe , that is , without any band , force , or necessitie , but only of his owne accord and voluntarie obedience to that which was his Fathers will , because it was first his owne good will and offer , and so accepted and decreed to the whole Trinitie , as a most sufficient amends for mans disobedience , and a most iust and full desert of mans adoption and saluation by the meanes and merits of Christ Iesus . For which cause the Scripture resolueth vs , that Christ p loued vs , and gaue himselfe for vs , to be an offering and a sacrifice of a sweet sauour vnto God , that is , a most willing , free , and acceptable seruice , and satisfaction to God for all our sinnes . The Catholike Fathers were very carefull to continue this Doctrine in Christs Church . q Nos Dominum verum hominem suscepisse credimus , & in ipso visibiliter inuisibilem apparuisse , in ipso inter homines conuersatum fuisse , in ipso ab hominibus humana pertulisse . Totum autem hoc nulla fecit necessitate . We ( Christians ) saith Austen beleeue that the Lord tooke vpon him the true Nature of Man , and therein did visibly appeare to men , when he was before inuisible , and in his Manhood conuer●…ed amongst men , and in the same s●…ffered the t●…ings , which men may offer to men . All this did ●…e with no necessitie . To shew what Christ suffered from men ; Austen addeth . The word was made flesh by his owne power , and was borne , and suffered , and died , and rose againe , Nulla sua necessitate , sed voluntate & potestaue ; By no nec●…ssitie laid on him , but of his owne will and power . And so : r H●…s humane infi●…mitatis affec●…us si●…t ip●…m carnem Infirmitatis hum●…nae , a●… mortem carnis human●… Dominus Ie●…us non conditionis necessitate , sed mi●…ationis voluntate suscep●…t . These affections of ma●…s Infi●…mitie , as al●…o the flesh of mans we●…kenesse , and the death of mans flesh , the Lord Iesus tooke vpon him not by any necesstie of Condition , but by the good will of ●…is mercie . As else where . Ostendit Domi●…us volunt●…e se pati , non necessitate . Ergo quod p●…ssus est , misericordia fuit . The Lord sheweth that he s●…ffered by his owne will , and by no ne●…essitie . It was therefore mercie that made him suffer . ●…uery where Saint Austen is resolute , that Christ suffered , and died , t when he would , as he would , and because he woul●… . Ath●…asius . Christ seeing the goodnesse of his F●…ther , and his owne suffciencie , and po●…er , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; was moue●… with ●…ue towards man , and pittiyng our infirmitie , he put on the same , and hauing Com●…assion on our mortalitie , he clothed himselfe therewith : x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and willingly tooke vp the Crosse to him●…e , and ●…ent to his death vncompelled . Chrysostome . y Sei●…sum tradidit , vt indicet quod volunta●… p●…ssionem suscepit , & non necessitate , neque vt , sed volens & spenté . Christ gaue himsel●…e , to shew that he vndertooke his Passion wil●…ngly , and not by any nec●…ssitie or exaction , but of his owne will and accord . z Passus est quia voluit , resurrexit quia potuit . Christ suffered because he would , and rose because he could . And so a By his deeds Christ 〈◊〉 〈◊〉 ●…hat ●…e w●…nt to hi●… P●…ssion by no force nor necessitie , but of his owne accord . Ambr●…e . 〈◊〉 ●…as no ●…eruant to death , but free among the dead . For he was free that had powe●… 〈◊〉 death . c By the power of his Du●…nitie ●…e laid downe his Soule , and tooke 〈◊〉 . T●…ou sec●… his goodn●…sse in that he laid it downe of his owne accord : thou seest his power in that ●…e to●…ke it againe . At the ●…ime when plea●…ed him , the Lord Iesus emptied himsel●…e ●…nd 〈◊〉 suffered when he would . Ierom. ●… Death came not vpon Christ , but Christ cam●… 〈◊〉 ; ●…or Death in him found no way for his power . ●… He was no Debtor to Death and sinne , b●…t he was offered , because he him●…elfe would . For he ●…ustained not tbe Crosse by any ne●…essitie , but willingly , otherwise if he h●…d not beene off●…red by his owne good will , he mig●…t h●…ue de●…lined tho●…e that were sent to ( take ) him , whom he met without feare , and of his o●…ne accord off●…red him●…elfe to them . Grego●…ie . In carne veni●…ns Dominus non culpam nostr●…m ex vitio , non poenam ex necessit●…te 〈◊〉 ; nulla enim labe peccati pollutus , reatus nostriteneri conditione non potuit : atque id●…o m●…rtem nostrā omni necessitate c●…lcata , cum voluit , sp●…nte suscepit . The Lord commi●…g in , flesh , neit●…er tooke on ●…im our fault by any infection , nor our punishment by any coacti●…n , for being ●…filed with no st●…ine of sinne , he could not be held by any condition of our guilti●… , 〈◊〉 and there●…ore ●…reading all necessitie vn●…er his feete , of his owne accord , when he would , ●…e admitted o●…r d●…ath . ●… Nos omnes cum nolumus morimur ; quia ad solu●…ndae penae debitum 〈◊〉 〈◊〉 conditione coarc●…armur . Ille autem quia nulli admixtus est culpae , nulli ex nec●…e 〈◊〉 〈◊〉 . Sed quia culpam n●…stram dominando subdidit , poenam nostram mi●…ando suscepit . We all die against our wils , because we are tied by the condition of our sinne to the debt of ●…nduring punishment . But he that was entangled with no fault , could not be b●…und to any pe●…ltie by nec●…ssitie . Yet because he subdued our sinne by raigning ouer it , in 〈◊〉 and piti●… ( to vs ) he vndertooke our p●…nishment , as he himselfe saith : I haue power to 〈◊〉 〈◊〉 my 〈◊〉 , no man taketh it from me , but I lay it downe of my selfe . Beda . l Iesus hungred , it 〈◊〉 true , but because he would . He slept , it is true , but because he would . He sorrowed , it is true , but because he would . He died , it is true , but because he would . m It was in his power to be so or so affected , or not . These affections of mans infirmitie , Non conditione necessitatis , sed voluntate miserationis suscepit , si●…ut & carnem & ipsam etiam mortem ; Christ tooke vnto him not by any b●…nd of necessitie , but by the good pleasure of his mercie , as he did flesh , and death it selfe . Wherefore his death was truely free , not forced ; because he had power to lay downe his soule , and take it againe . n He that dieth of necessitie , can not rise of himselfe . Christ then , who wanted all fault , was not tied to the necessitie of death . Therefore Christes death was voluntarie , not necessarie ; and so he might rise of himselfe . Damascene , o Naturall things ( affections and passions ) in Christ did not preuent his will , there was nothing forced in Christ , but all voluntarie . At his owne will he hungred , at his owne will he thirsted , at his owne will he feared , at his owne will he died . Bernard . p Not onely Christ was willing , and was offered , but he was offered because he was willing . q Christ being equal with God emptied himselfe by taking the forme of a seruant , and being rich became poore for vs , and of great was made little ; of high , low ; of strong , weake ; and hungred , and thirsted , and was wearied in his iourney , and the rest , which he suffered of his owne accord and not by any necessitie . r He was voluntarily incarnate , he voluntarily suffered , and was voluntarily crucified . s For had he not died voluntarily , that death had not beene meritorious . How much more vnwoorthely he died who deserued not death , so much the more iustly ( man ) liueth , for whom he died . What iustice , thou wilt aske , is this , that an innocent should die for a malefac●…our ? NON EST IVSTITIA , SED MISERICORDIA . Si iustitia esset , iam non gratis , sed ex debito moreretur . It is no iustice , it is mercie . If it were iustice , then should he not die fre●…ly , but endebted thereto ; and if endebted , then he indeed should die , but the other , for whom he died , should not liue . Yet though it be not iustice , it is not against iustice ; otherwise he could not be both iust , and mercifull . The verie Catechisme , on which you seeme so much to stand , diligently teacheth and vrgeth the same doctrine , howsoeuer you be slipt to some Sc●…ueners shoppe to draw Indentures to binde Christ to the penaltie of the Law , as your Suertie . t Laquet ipsum debit as hominum sceleri , sibi indebit as paenas sua voluntate inse suscepisse , subijsse , & nostrorum flagitiorum maculas morte voluntaria , & suo innocente sanguine luisse , atque eluisse . It is euident , that Christ admitted , receaued , and suffered of his owne good will the paines due to mans wickednesse , but not due to him , and with a voluntarie death , and his owne innocent bloud did wash , and clense the spots of our filthinesse , And againe . u It is euident , the Iewes had not in their power these things , or times ; sed sua ipsum voluntate , nulla v●… coactum , harc mortem pro nostra salute oppetijsse ; but of his owne accord , without anie c●…action , Christ died this death for our saluation . Where also this is set downe as a true position ; that , x eligendae mortis optio penes ipsum fi●…t ; the election and direction of his death was left to his owne power and choise ; which the whole Church of Christ hath hitherto ascribed to the power and will , loue and mercie of the Sonne of God , reiecting your bands and obligations lately deuised to barre the freedome , and abridge the power of the Sauiour of the worlde , because you would tie him to the paines of hell . You see not , you will say , how these Fathers make against you . ] None otherwise but that they directly denie , that which you affirme . Christ , you say , though of good will he was at first content so to doe , yet after became bound to the Law to pay our debts . Now he that is bound must needs obey ; and so you lay on Christ not onely a necessity , but also a dutie . These Fathers with one consent disclaime al necessitie in the death of Christ , and consequently they confes●…e , he was free from all bands and debts , but in loue and mercie , as a free Redeemer , he would giue himselfe for vs , which was a farre greater price , then we were woorth , or could owe. And these multitudes of men , as you call them , though they be not of equall strength with the word of God , which is the touchstone of all trueth , yet doe they plainely prooue , that you innouate the faith of Christes Church , which in their seuerall ages they all beleeued and professed : and for their faith they haue the manifest wordes of our Sauiour , that none tooke his soule from him , but he laid it downe of himselfe ; and the witnesse of the Apostle , that Christ for loue gaue himselfe for vs : which argueth , that he was vrged thereto with no violence , necessitie , nor dutie , much lesse was thereto bound : and you for your deuice haue the curiositie of creditours , & the discredite of debtours , of whom men require Suerties with bands , because they trust not their words and promises ; much lesle their willes and dispositions . But this iealousie in the Sonne of God , is hainous blasphemie ; & therfore there could be no cause to bind him , as there could be no distrust of him , since our miserie , and his mercie were motiues enough to incline , and continue his loue , though we leaue him at his full libertie without all seruitude or necessirie . y Gods decree and his owne good will was , that he should satisfie and pay none otherwise for vs , then so as he did . ] There can be no question , but in creating , condemning , and redeeming man ; the Father , the Sonne , and the holie Ghost had one and the same will and decree , yet except with the Arian heretickes you make an inequallitie of the persons in the most blessed Trinitie , you can impose no seruice , nor suffering on the Sonne of God by any decree , but what must come from his owne good pleasure , offer , and perfourmance . And that the Scriptures euerie where imply , when they say ; z Christ loued vs , and gaue himselfe for vs ; that is , he FIRST of loue towards vs OFFERED to serue and suffer in our places , and AFTER of the same loue submitted himselfe to performe his purpose and promise of our saluation . So that Gods decree was no iniunction , nor ordinance , that his Sonne should doe it , but an ACCEPTATION of his Sonnes loue and mercie towards vs , and an APPROEATION , that it was a most sufficient recompence for all the transgressions of men . And the Father is said to giue his Sonne for vs , not that he loued vs better then he did his Sonne , whom he infinitely loueth , as himselfe , and for whose sake onely he accepteth vs ; not that he vsed any authoritie or power ouer his Sonne , to appoint him to this seruice ; but that knowing the strength and sufficiencie of his Sonne , to be as his owne , and seeing his loue and mercie towards vs , which was common to him with the rest of the persons in that most glorious Trinitie ; the Father out of the same loue towards vs thought it fitter to accept the offer of his Sonne , then that we should perish . And therefore though the Father loued his Sonne as himselfe , yet he was content his Sonne should beare our burden , which we could not without euerlasting destruction , and his Sonne could with exceeding honour , and admiration of his mercie , humilitie , obedience , and patience . If you slide from the Godhead of Christ to his manhood , to binde that , because it was a Creature , and not the Creator , by diuiding the person of Christ you runne into the heresie of Nestorius condemned in the generall Counsell of ●…phesus ; and yet releiue not your selfe . For the person , and not this or that part of his nature , must be the Redeemer , since neither man could saue vs , vnlesse he were also God , nor God could die for vs , vnlesse he were also man , and so did suf●…er death in his humane nature . So that the Suertie , as you call him , that vndertooke our saluation , not onely from the beginning , but before the world , was precisely the person of the Sonne of God , and not the humane nature of Christ , and therefore you must either binde the Godhead of Christ as our Suertie , or free his manhood from all bands . Neither could any of Christs sufferings be of infinite price and merite for vs , except we as●…ibe them to the voluntarie obedience of the person , since the death of a iust man could not be the redemption of the worlde , but the death of that person , which was more woorth then all the world . If then Christs sufferings take their force and value from the person , they must likewise haue their freedome and election from the person . b Those sentences of your Authors Gregorie , Austen , and Ambrose , if they be spoken simply , seeme very harsh , where they say , that Christ could haue saued vs otherwaies then by suffering and dying for vs. For herein they oppose Gods absolute omnipotencie against his expresse and reuealed will ; which how it may be liked in Diuinitie I know not . ] Yours is more harsh , that reprooue them , before you vnderstand them ; and chalenge that as false , which is most apparantly true by the maine grounds of Christian Religion . For if you auouch Gods power to extend no farder then his works , as if God could doe no more , then he hath done , or will doe ; is a manifest denying of Gods omnipotencie , which is larger then either his will , or his works ; and though his works must alwaies be measured by his wil , yet must his power be limited to neither , because God is able to doe many things , which he neuer did , nor will doe . And in his works , if you bind him with any necessitie , to do as he did , and leaue him not at libertie to doe all things according to his owne wisdome and will , you reuiue the accursed error of the Manichees , against whom Saint Austen fully resolueth . c Nullam ergo necessitatem patitur Deus , neque necessitate facit , quae facit , sed summa & ineffabili voluntate ac potestate . God then suffereth no necessitie , neither doth he the things , which he doth , with any necessitte , but with a supreame and vnspeakeable will and power . So that the words of Gregorie , Austen , and Ambrose are most true , that God had other meanes in his power to saue vs , then by the death of his owne Sonne ; but a BETTER or more conuenient way to demonstrate his loue , and mercy towards vs , and to manifest his wisedome , power , and iustice against sinne , death , and Satan , he had not ; for no Question God chose the best . And why these words should offend any Christian man I see no cause , since they be both sound and sober . They oppose Gods power against his expresse and reuealed will. ] You were told , it is an error to restraine Gods power to his will , as if he could not doe more , or otherwise , then he hath done ; but in this you conceiue them not . For they doe not say , God had meanes to change his will , or to alter his promise once published , but when he first decreed this way to saue man , it was in his power to haue appointed an other way , if it had pleased him . So that God was not tied to determine this way by any necessitie , as if the power of euill preuailed against him , or choyse of other meanes failed him ; but this in the wisedome of God , common to all three persons in that most holy Trinitie , was allowed as the most honorable and acceptable way to God , and most fauorable and comfortable to man. And this confession , which you so much controle , hath beene vsed by Diuines of all ages , howsoeuer you know not what to make of it in your new Diuinitie . Cyprian before their time . d Et sine hoc holocausto poterat Deus tantum condonasse peccatum , sed facilitas veniae laxaret habenas peccatis effrenibus , quae etiam Christi vix cohibent passiones . God was able to haue pardoned so great sinne without this Sacrifice , but the facilitie of forgiuenesse would loose the raynes to vnbridled sinnes , which euen the sufferings of Christ doe skant represse . Nazianzene euen with the eldest of them . It was possible for God ( to saue man ) without taking flesh by his only will , as he did , and doth worke all things without the helpe of a Body . Damascene after them . f He was not vnable , that can doe all things , by his Almightie power and strength to take man from the Tyrant , ( that possessed him . ) Bernard likewise . g Was not the Creator able to restore his worke without this difficultie ? He was able , but he chose rather to wrong himselfe then the most lewd and hatefull vice of vnthankefulnesse should haue any colour in man. Zanchius resolueth the same . h Could not mankind be deliuered by any other meanes ( then by Christs death ? ) who can doubt it ? Solo nutu & iussu ac voluntate diuina poterat . It might haue beene deliuered by the onely becke Commandement and will of God. Master Caluin , whose warinesse you so much commend , where he maketh any thing for you , doubteth not in this Assertion to ioyne with Ambrose , Austen , and Gregorie against you . i Poterat nos Dominus verbo , aut nutu redimere , nisi aliter nostra causa visum esset . The Lord might haue Redeemed vs with a word , or a becke ( of his , ) but that for our sakes he thought good otherwise to doe it . The Booke of Homilies , on which you would seeme so much to depend , goeth farder then either Ambrose or Austen , & saith ; k Was not this a sure pledge of Gods loue to giue vs his owne Sonne from heauen ? he might haue giuen vs an Angell , if he would , or some other Creature ; and yet should his loue haue beene farre aboue our deserts . l All these Similitudes of Mediator , Redeemer , and Suretie may stand very well together in the office of Christ , though you would perswade vs the contrarie , yea rather they confirme ech other . ] The names of Mediator & Redeemer are exactly affirmed of Christ , and often authorised in the Scriptures ; the name of Suretie to God for vs is not ; he is called Gods Suretie to vs of a better Testament , then the Law ; because God in him , and by him hath assured vs of his mercie and grace in this life , and of his heauenly kingdome in the life to come . And if you will needs vrge the Similitude of Sureties from the course and custome of humane Lawes , which appoint and admitte Sureties , they vtterly exclude vs in the case that we were in , from hauing any Sureties . For neither in m Capitall crimes , nor in n Corporall paines doth mans Law allow any Sureties . Againe no n Suretie standeth bound for a seruant , much lesse for a condemned , & dead person . Since then we were not only the seruants of sinne ; but for haynous offences condemned , Soule and Body , to euer lasting perdition , and already dead in Soule by sinne ; no course of Law allowed vs Sureties . Moreouer , the Prince who is the Lord ouer the Law , may be no Suretie , because he is not chalengable by the Law. how then will you bind the King of Kings to be our Suretie , as if the most Soueraigne were most subiected to the Law ? besides , Christ freed vs by giuing himselfe , and his life for vs. What Sureties doe so ? Christ bought vs with a Price to be his seruants . Doe Sureties buy their debtors to serue them ? Christ gaue infinitely more then we were worth . Is that possible for Sureties ? Christ did change our punishment in his person from eternall death to the death of the Crosse. Haue Sureties that libertie , or authoritie ? We rested on Gods promise for our Redemption , before it was performed . Know you not that a bare promise , by mans Law , doth not bind , though God be fa●…thfull in all his words ? Albeit then Christ recompenced our debt , and voluntarily by his owne death discharged our danger , being no way thereto bound , yet since he obserued none other conditions of a Suretie , and no right or Law did allow vs Sureties ; I see no cause , why you should change the honor of a free Redeemer , so much mentioned in the Scriptures , into the Thraldome of a Suretie bound with vs , as you say to pay our debt , which was euerlasting destruction of Body and Soule . o Our publike Churches Doctrine also auoucheth that ●…e was our Suretie . ] Our Church alloweth that Catechisme to be taught in Schooles to Children , with whom it may be you se●…ke to be sorted , because you neuer waded any farder , vnlesse in one or two new writers , that fit your fansie . It doth approue likewise , and appoint Erasmus Pa●…aphrase to l●…e openly in the Church for euery man , that doubteth of any thing in the n●…we Testament , to reade for his instruction ; and yet you will not take euery word in Erasmus Paraphrase for the publike Doctrine of the Church of England . For so you should ●…oone exclude the most of your new conceits . But what saith the Catechisme , that Christ was bound to suffer for vs , or did endure the same damnation which we d●…serued ? It sayth , that Christ was our Suretie . ] The Catechisme goeth not so farre , but sayth , God dealt cum Christo quasi sponsore , with Christ as it were with a Suretie . Christ then did voluntarily assume some similitude , but not the strict and exact condition of a Suretie , euen by the tenor of the words which you cite ; though you guilefully translate them , as if Christ had beene our Suretie . It is one thing to hold , Christ was our Suretie , and ioyntly bound with vs by law to pay our debts , which is your errour ; and another thing to say , Christ was as it were a Suretie , or did of his owne accord discharge our debts for vs. The Catechisme in this very section precisely noteth , that he was not bound as Sureties be , but of his owne will suffered for vs the cruell and wicked rage of the Iewes , in putting him to death . p Haec quidem illi in eum crudeliter , malitiose , at●… impiè perpetrarant : verum ip●…e sua s●…onte , ac volens haec omnia perpe●…s , at●… perfunctus est . These things ( before described ) the Iewes did cruelly , malitio●…ly and impiou●… against him ; but he OF HIS OVVNE ACCORD and good will , ( not bound ) suffered all these things . And before he commeth to your words , he sayth , but it i●… not vnusuall amongst men , that one should vndertake and suffer for another . By which he doth not meane , that by right or law one man may be bound to suffer or die for another , but by liking or loue , men are sometimes thereto led . Otherwise the law both of God & man is directly against all such suffering . q Sancimus ibiesse poenā , 〈◊〉 est . Peccata suos teneant authores , nec vlterius progrediatur metus , quam reperia●…r delicium . We appoint ( say the Emperours Arcadius and Honorius ) that punishment shall be there where the fault is . Let offences binde their committers , and let no feare of punishment extend farther than to such as be guiltie of the crime . Gods law doth ratifie the same . The wickednesse of the wicked shall be vpon himselfe . The sonne shall not beare the 〈◊〉 of the father , neither shall the father beare the iniquitie of the sonne ; but the same soule that sinneth , shall die . Wherefore the Catechisme , if he vnderstood what he said , as I truely thinke he right-well did , could not deriue Christes bodily sufferings from any band or Suertiship allowed amongst men by Law , but onely from Christes loue and will , which is aboue all law , by which indeed he humbled and emptied himselfe to the death of the crosse for our sakes , when there was neither law , nor band to compell him to it . f Also Cyprians words are plaine , and can not beare any other sense than I make of them , that Christ was a verie Suretie for his people , and suffered such a forsaking of God touching sense of paine , and want of present feeling of comfort in his paines , as the damned doe . ] I did well to say , you neither vnderstood , nor liked the meaning of Cyprian : for where there is nothing in Cyprians words , that bolstereth your error , you haue made such a construction of them , or rather such a contradiction to them , that few men besides you could deuise the like . For by them you bring the person of the Sonne of God in his humane nature , that was alwayes full of grace and trueth , To haue no MORE SENSE NOR COMFORT OF GOD for the time , THAN THE DAMNED HAVE . From which p●…stilent position , though you kisse your hand in it , I wish all the godly to blesse themselues . But let vs first see , on which words of Cyprian you graffe this golden fruit ; and then , how true it is , and agre●…able to the faith . Your foundation ●…s , because Cyprian sayth of Christ ; Thou diddest shew , t anxietates illius querimoniae verba esse dil●…ctorum tuorum , quorum personam & causam assumpseras ; the pensiuenesse of that complaint ( My God , my God , why hast thou forsaken me ? ) to be the words of thy beloued , whose person and cause thou hadst assumed . What is this to your purpose ? or how doth this patronize your violent and wicked assertion ? The dolors of Christs complaint on the Crosse , that he was forsaken , were the words of his beloued : that is , Christ spake those words in the name and behalfe of his Elect , that they were forsaken of God ; not of his owne person : as Austen saith of the same ; u That was the voice of Christes members , not of the head . And Leo : x Sub redemptorum suorum voce clamabat . Christ cried ( those words ) vnder the voice of his Redeemed . Now this being Cyp●…ans plaine speech , that those were the words of his Elect finding themselues for their sinnes worthie to be forsaken of God ; how come you to turne Christ into his beloued , that is , the head into the members , and his beloued into the damned ? and then to conclude of Christ , that he had no more sense nor comfort of God in his paines , than the damned haue ? Such another leape will easily bring you and your followers from faith to infidelity , and if you take not heed the sooner , from the number of the Elect to the rancke of the Reprobate , which take so light occasion to draw Christ into the same desperation for the time with the damned . Cypri●…ns words ( you say ) can not beare any other sense . ] It is not enough for you shamefully to peruert Cyprians words , but you must proudly proclaime in print , that they can haue none other sense than you list to like of ; when his speech expresly doth import the contrarie . If you had auouched so much of Christes words , we would desire no better interpreter then Cyprian , who saith , those were the wordes of Christs beloued ; and so that forsaking had no direct application to Christes person , but a mercifull relation to his members , who might often inwardly feele , that they were forsaken of Gods fauor and assistance for the time , though not as the damned are . ] MEE , you thinke , in Christes words must signifie his person , and not his members . ] But Cyprian is expresly opposite to you in that point , and saith ; MEE there , is as much as MY BELOVED , or chosen members . And for this exposition Cyprian hath the manifest precedence of the sacred Scriptures , in which Christ often speaketh of his members , as of himselfe , by the verie same words . Saul , y Saul , why persecutest thou mee ; that is , my members , whom I loue and esteeme as my selfe ? and this is no cauilling euasion ; the Iudge at the last day shall award heauen and hell with the warrant of this speech . z I was hungrie , and yee gaue me meate ; I thirsted , and yee gaue me drinke ; I was a stranger , and ye lodged me ; I was naked , and yee clothed me ; I was sicke , & yee visited me ; I was in prison , and yee came vnto me ; and so foorth ; where in one Chapter Christ calleth his members by the name of himselfe 27. times . All which are most false of Christs person , for he then raigned in glory at the right hand of his Father , & endured none of those miseries ; but yet they are most true in his members , whom he calleth by the name of himselfe , because he loued them as himselfe , & more then himselfe , since for their sakes he humbled , and emptied himselfe . And this reason of his words , himselfe will giue before men and Angels . ●… In as much as you did it vnto one of the least of my brethren you did it vnto mee . The same is verie vsuall in the Scriptures . a Hee that heareth you , heareth me ; and he that despiseth you , despiseth me . b He that receaueth you , receaueth mee . c They haue not reiected thee , said God to Samuel , they haue reiected mee . d He that toucheth you , toucheth the apple of his eie . Where a most louing acceptation is shewed of the sufferings and seruices of men for Christes sake , but no proper attributton verified of Christ. This Damascene expresseth by making e two kinds of appropriation vnto Christ in the Scriptures ; one naturall and substantiall , the other personall and habituall . Naturall , as when the Lord in Nature and trueth being made a man , had experience of things incident to our Nature . Personall and habituall , ( as ) when one putteth on the person of another , for pittie or loue , and vseth speech ( in his name and for him ) NOTHING APPERTAINING TO ( the speaker ) HIMSELFE . According to which , Christ appropriated the curse and dereliction due to vs ; not himselfe being made those things , but assuming our person , and reckoning himselfe with vs. f For neither as God , nor as man , was he euer forsaken of his Father ; neither was he made sinne , nor a curse . Assuming therefore our person , and reckoning himselfe with vs , ( as the head for the members ) he spake these things . For we●… were guiltie of sinne , and malediction , as incredulous and disobedient , and for that cause were forsaken . Which are Cyprians plaine words also . g Quòd pro eis voluisti intelligi , qui deseri à Deo propter peccata meruerant . Thy complaint of forsaking , thou wouldst haue vnderstood ( as spoken ) for them , who had deserued to be forsaken of God in regard of their sinnes . Then by Cyprians iudgement Christ spake those wordes neither for himselfe , nor of himselfe , but for those , and of those , that deserued to be forsaken of God , whom he calleth by the name of himselfe , as he doth oftentimes elsewhere in the Scriptures , because they were members of his bodie , and as deare to him , as himselfe . If this be all that Cyprians words imply , how come you to make that false and prophane collection out of Cyprian , that Christ suffered such a forsaking of God touching sense of paine and want of present seeling of comfort in his paines AS THE DAMNED DOE ? You would faine set your infernall imaginations to sale vnder the names of some of the auncient Fathers , to inure your Reader with the name of the DAMNED , lest he should detest your irreligious presumption , if you should proferre these pedegrees in your owne name . But a man may know the fowle by the feather ; and your deuices shew themselues by the verie vtterance of them . For expressing two points in Christes sufferings , the one is sensiblie absurd , the other apparantly false and wicked . The paine of Christes soule , you euery where defend , was inflicted by the immediate hand of God , and was the selfe same , which the damned doe suffer . Then how could this be called a forsaking in Christ , when it was rather a plaine persuing of him by Gods owne hand ? Doth a man depart from an other , when he persueth him , or forsake him whom he followeth with the stroke of his hand ? If therefore Christes suffering in soule came from the immediate hand of God , as you dreame ; Christ should haue said , my God , my God , why persuest thou me ? or why doth thine hand oppresse me ? and not , why doest thou forsake me , and leaue me in the hands of mine enemies without any shew , that thou regardest or respectest me ? The second point is farre woorse . For if Christ had no more comfort in his paine the●… the damned haue ; then Christ for the time of his suffering had neither faith , hope , grace nor loue of God , nor any fauour with God , nor ●…xpectation that hee himselfe should be saued , much lesse that he should saue others ; from all which the damned are cleane cut off . Indeed this was the conceit , that the diuel by the mouths of the wicked did vrge against Christ , to vpbraid him with his case as desperate , and to persue him as forsaken of God ; and therefore this resolution , that Christ was thus indeed forsaken , or felt no more present comfort then the damned doe , is plainly the diuels Diuinitie , and maketh as flat a contradiction to all the Scriptures , as any the damned themselues could deuise . For Dauid ledde by the spirit of God , sayth exactly of Christes sufferings in the person of Christ , h I set the Lord alwaies before me , he is at my right hand , that I shall no●… slide . Therefore my heart is glad , and my tongue reioiceth ; my flesh also doth rest in hope . And the Apostle saith , that i Iesus for the ioy that was set before him , endured the crosse , and despised the shame . And he that against these expresse Scriptures auoucheth , that Christ had no more feeling of any comfort in his paines , then the damned haue in theirs , I see no cause why the whole Church of Christ should not hold him madde , or woorse . But you meane no present comfort . ] As if faith , hope , and grace , the assured fauour , and promise of God , yea personall coniunction with God , and his owne certaine knowledge that he should rise againe the third day Lord of the quicke and dead , and Sauiour of the whole world , did not yeeld him present comfort in the middest of his greatest paine ; insomuch that the Apostle saith , Christ endured the crosse , ( hee meaneth with patience ) and des●…ised the shame thereof . So great was the ioy proposed , and comfort conceaued , euen in the sharpest of his sufferings . [ By present comfort you meane present deliuerance . ] Meane what you will , your meaning is lewd and wicked , to broche the doctrine of diuels vnder parables and paraphrases of abused wordes , and sl●…e comparisons with the damned . For if Christ h●…d hope , then had he comfort ; because hope confoundeth not . If he had no hope , then did he despaire ; and so must you admit in Christ either consolation , which you den●…e , or desperation for the time , which must be ioyned with infidelitie , f●…r that he could not want hope , but by lacke of faith , since Gods promises , and his owne knowledge did assure him , that hee was ordained and annointed of God to be the Sauiour of the world . I omit , that dere●…iction is one of the properties of the damned , of which before you said , k there cou●…d v●…terly be none of these in Christ. Now belike vpon some new inspiration from the father of lies , you haue found , that Christ suffered such a forsoking of God , as the damned do●… . With such mysteries of impietie and contrarietie , you da●… be vp your new redemption by the pa●…nes of hell and of the damned . But the Apostle teacheth vs , that l as the sufferings of Christ abound , ( in his members ) so their consolation abo●…ndeth through Christ. And if wee m reioice in trouble , knowing that n suffering ( with him ) we shall raigne with him : how could patience , that breedeth hope in vs , and maketh vs perfect , exclude him from all comfort , whom God did o consum●…ate with affliction , and p made the Author of eternall sal●…ation to all , that obey him ? q I adde vnto all this last of all your owne grant , where you fully yeeld , that Christ was our Suertie to the Law , and that he did suffer iustly , or in Gods iustice . The vengeance of the Law say you . once executed in our Suertie can no more in Gods iustice be exacted on v●… . The name of a Suertie is not it that I mislike , but your concluding from the similitude thereof , that Christ r was bound to suffer hell paines in our steed , and was defil●…d and hatefull to God by our sinnes . So much resemblance Christ had with a Suertie , as suffering in our steedes and for our sakes , to cleere and acquit vs by his sufferings ; but that he was thereto bound , or therewith defiled , these were the two points , that I misliked to be drawne from the similitude of a Suertie ; and heerein I said the Scriptures rather make him a Mediatour and Redeemer , them a Suertie . I say the same still , but that you doe not , or will not perceaue it , least you should want somewhat to quarrell with . ( s But I ouerthrow mine owne chiefe exception which I make that Christ was not our Suertie to the Law to pay our debts . ] When I say , Christ died for vs , t NOT AS A SVERTIE BOVND TO THE LAVV , you put BOVND in your pocket , to serue you an other banket against you be disposed ; where if you did loue trueth , as well as you doe talke , you would farely report , though you did not fully vnderstand my words . I said , it was not written in the Scriptures , that Christ u was a Suertie to the Law to pay our debts ; If you haue found where it is so written , shew the place , and take the prize : you will prooue it out of my words , you say ; at least if you could ; and yet betweene my wordes and the Scriptures , when you liste , you can put difference enough . But let vs see how you deduce it out of my words , that Christ was bound to the Law to pay our debts for vs. That he did submit himselfe to the curse of the Law , to discharge vs from all our debts to the Law , I neuer denied ; the Apostle saith , x Christ redeemed vs from the curse of the Law , being made a curse for vs , that is in our steeds , or to our vse . The Question is whether he did this willingly , freely , and of his owne accord , as I with the whole Church of Christ affirme he did ; or whether he were bound to the Law so to do , which is your new found faith to defile Christ with our sinnes , and to hang him iustly by the sentence of the Law. You haue laboured a long while in vaine , saying much and proouing nothing ; what now conclude you out of my words ? The vengeance of the Law was executed on him as our Suertie . ] The vengeance of the Law due to vs was executed on him , that of his owne fice-will put himselfe in our places , by his suffering ( who was an innocent , and the Sonne of God ) to ouerthrow the curse of the Law , which we could neuer haue done , but rather by our punishment haue confirmed it . How prooue you now , that he was bound thus to doe , or that the Law did allow vs Suerties ? You haue my words , make your best of them . [ He was our Suertie . ] May not a man as well freely , when hee seeth his time , discharge an others debts , as if he were bound ? must euerie man , that will shew mercy , be thereto tied with bands ? was not the loue , which the Sonne of God bare vnto vs , as good an assurance , as all the bands you haue brought in , to make him a seruant vnder the Law , that was Lord ouer the Law ? [ Those are not properly Suerties . ] Amongst Banckrowts and Vsurers they are not , but honest and able men do most desire such . How much lesse then ought we to binde the Sonne of God , as if his credite were crazed , or haue him in suspition , except he will enter an obligation to redeeme vs ? [ The debt can not now by Gods iustice be exacted on vs. ] And why ? because God in his mercie towards vs , liked rather to accept the obedience of his Sonne for vs , then to execute his vengeance on vs. Which since he did no way owe for himselfe , being not onely a most innocent man , but the most excellent Lord of heauen and earth , his sufferings were in vaine , if they preuailed not for vs. [ For vs then they were iust . ] Farre woorse were well deserued by vs , and reserued for vs , if the Lord of glorie had not interposed himselfe : but his willing admitting the punishment due to vs in his owne bodie did not make him guiltie of our sinnes , nor woorthie of our punishment . [ If Christes sufferings were iust in him , how was he an innocent ? ] Because God is as well righteous in his fauour , as in his anger ; and no lesse iust in sauing his elect , then in condemning his enemies . Wherefore Christes sufferings were not due to him by Gods reuenging iustice ; but in his righteous mercie towards vs , he laid our burden on him , who was well able to beare it , and of his owne good will desired it . And this suffering as an innocent , with his vndeserued death to releeue others , was more righteous and glorious in the sight of God by infinite degrees , then if he had patiently suffered , and deserued it . It was therefore exceeding mercy in the Sonne to offer it , and maruellous clemencie in the Father to accept it ; and in both most admirable loue to performe it , which is neuer vniust with God. And this though you for a shift call Law , the Scriptures call grace by faith in Christ , which is not of the Law , nor by the Law , that increaseth sinne and causeth anger . y For the Law was giuen by Moses , but grace and trueth by Iesus Christ. But heereof I haue spoken enough before , I may not repeat it for your pleasure . z Your Similitude of a Kings Sonne intreating for his Fathers Rebels is very weake , and ouerthroweth , if it were good , a confessed point of Christs Redemption . ] Because you coyne new Principles of Religion , you thinke your selfe Authorized to make newe Rules for Similitudes . In the Scriptures it is not required , that Similitudes made of God , or of Christ his Sonne , should be lawfull in euery part of the Comparison , but onely that they be possible , and so propose the thing which the holy Ghost would intimate . a The day of the Lord shall come euen as a Theife in the night . Will you iustifie night Robbers because Christs comming is resembled to theirs ? Christ draweth . a comparison from the b vnrighteous Iudge , to God ; and taketh likewise a Similitude from c Vsurers and Extortioners to teach that God will haue his gifts carefully imployed . Will you by that Parable make it lawfull to lend money for aduantage ? Or for men to reape , where they did not sow , because these things are proportioned to Gods graces ? Christ bringeth the Similitude of an vnfaithfull Steward , that wasted his Masters goods , and abated his Masters debts ; and saith , the Lord ( and Master ) d commended the vniust Steward , that he had done wisely . Will you hence vphold prodigalitie and infidelitie in seruants , which cosen their Masters , rather then they will worke or want ? Similitudes we see of things most vnlawfull are made and referred to Gods Actions by Christ himselfe , and therefore it is no weakning to my Similitude ( whatsoeuer you say , ) that no King hath power by Gods Law to lay bodily death on his Innocent Sonne . I doe not by that resemblance make any thing lawfull or vnlawfull ; but shew how euill it becommeth Prisoners and Captiues to twite or vpbraid their Redeemers and deliuerers , as if they were defiled , and guiltie of their Sinnes , for whom they mediate and intreate . Of bodily death I spake neuer a word , that is your Idle conceite added to my comparison . But the Similitude fitteth not Christs sufferings in our Redemption . ] No more doth any Similitude , that man can make . I say of Christs death , as Saint Austen saith of his birth . e If you seeke for areason , it shall not be wonderfull ; if you aske for an example , it shall not be singular . The Acts of men may in some sort resemble or imitate , they cannot match or euen the works of God. But why are you so curious in other mens Similitudes , that are so carelesse of your own ? Doth your example of a Suretie fit the bodily sufferings of Christ ? I hope humane lawes haue no power , nor practise to take mens liues away for Suretiship ; nay they allow no Sureties for any corporall paines , as we saw before , because no man is Master of his owne Body to engage the whole , or any part thereof to be mangled or maymed , vnlesse he will be an homicide of himselfe , which Gods Law doth not permit , nor mans Law accept . How much lesse then doth your Suretie resemble the paines of the damned suffered in the Soule of Christ , as you say , from the immediate hand of God ? If men haue no power to pawne their owne Soules , nor to kill other mens ; your similitude of a Suretie bound to the Law to pay an other mans debts , is as wide from Christes sufferings , as mine and farre wider . For he must be Suretie not onely life for life , but Soule for Soule , which Mans Law doth not meddle with . And yet your owne example of a Suretie serueth my turne to declare your Doctrine to be false , as well as any other . For if a Man fined by a Court for ryots , contempts , or other misdemeanures , and committed to prison till he pay the same , find friends that to purchase his libertie , will make present payment of his fine ; haue you any reason or conscience to charge them as guiltie , or partakers of those Riots , or other offences done by him whom they deliuer ? If men may be Sureties , Mediators , and ransomers of others , and yet not deserue to be blamed for other mens Crimes ; why could not the Sonne of God take vpon him the punishment of our sinnes , and yet be most free from the fault and guilt thereof ? [ Because God did punish Christ , you will say , with his immediate hand , which he would not doe , if Christ were Innocent . ] Soft Sir , that is no way prooued , but barely pretended by you , that God was the Tormentor of Christs Soule with his immediate hand : The Scriptures teach the contrarie , that God f deliuered him into the hands of sinners , g to doe what soeuer Gods hand and counsell had determined before to be done . And though the wicked be h the Rod of Gods wrath ; and the staffe in their hands is his Indignation ; Yet serue they their malice in afflicting the faithfull , when God hath an other end , which is most iust and holy , to put his Saints to the tryall of their obedience , and patience , in suffering for righteousnesse sake , that he may be glorified in them , and they exalted and crowned by him . In the cruell and wrongfull death of his Sonne , to which Christ willingly submitted himselfe , God had farre greater and waightier causes and works , euen the Redemption of the world , and the demonstration of his Diuine power and wisedome , and such like , which I haue often mentioned , and therefore doe presently passe them with silence . i An other Reason of mine you impugne with marueylous skorne and detestation . That seeing Christ on the Crosse spoyled powers and Principalities , and made a shew of them openly triumphing ouer them ; Therefore I collected that Christ selt ( the diuels ) as the very instruments , that wrought the very effects of Gods wrath vpon him . I grant I tooke it to be not a ridiculous , but impious iest rather then a tolerable reason , for you to conclude , that because Christ triumphed ouer diuels , therefore diuels tormented his Soule with the very effects of Gods wrath ; which euery where you make to be the paines of the damned . And surely as yet , why I should conceiue better of it , I see nothing either proued or produced by you . First you assume , that these words of the Apostle were spoken of Christ hanging on the Crosse ; but what Scripture assureth that besides your selfe ? you peremptorily put it into the Text by saying , k Christ on the Crosse spoyled Principalities , but your additions are no good illations with me . The place , if you take the paines to turne to it , doth rather shew the Contrarie . To proue that the faithfull are tied neither to the Rites and shadowes of the Law , nor to any submission or seruice of Angels , the Apostle bringeth Christs death for the one , where the hand-writing of Ceremonies , that kept vs in bondage , was fastned to the Crosse , and so cancelled , and we freed from it ; and for the other he bringeth Christs Resurrection , by which all contrarie powers were openly spoyled , triumphed , and subiected to Christ , as to the head of all power and principalitie . ( Yee were ) l buried with him in Baptisme , ( saith Paul ) with whom yee were also raised ; and ( when yee were ) m dead in sinnes , and in vncircumcision of your flesh , he quickned ( you ) together with him , forgiuing your sinnes , ( and ) n cancelling the hanauriting of ordinances that was against vs : ( and ) o spoyling powers and principalities , he made an open shew of them , triumphing ouer them in himselfe . Yee died and were buried with Christ , who fastned the handwriting of ordinances to the Crosse , that he might abolish it , from hauing any right to tie or yoke his members . Yee likewise were quickned , and raised together with Christ , who rising spoyled powers and principalities , and triumphed ouer them in his own Person , that he alone might be Lord of quicke and dead , of Men and Angels : so that these words , ( spoyling powers and Principalities , and triumphing ouer them , ) are not referred to the Crosse , for any thing that appeareth in the Text , but to Christs Resurrection , and take their truth and force from his subiecting all power in heauen and earth vnder him by his rising againe from the dead . This triumph ouer Satan and all his kingdome the same Apostle to the Ephesians setteth downe as a consequent to Christs death , and pertinent to his Resurrection . p Ascending on high he led Captiuitie Captiue ; and this , he ascended , what meaneth it , but that he descended first into the lower parts of the earth ? So that ascending from the lower parts of the earth , he led Captiuitie Captiue , which is all one with , he triumphed ouer powers and Principalities . The Syriack translation of the New Testament , together with the ancientest of the Latine Fathers , doth not only so interpret the place , but it doth expresse so much in the verie text ; that Christ had this conquest after his death . The Syriack translation sayth : q By the dispoiling ( or putting off ) his bodie ( Christ ) made ●… shew of principalitics and powers , and confounded them openly , ( backnumch ) in his owne person . For kenumah , whence backnumch is framed , in that tongue properly signifieth a Person . The translations which the eldest Fathers of the Latine church either made or followed , contained as much . r Apostolus de Christo refers vt exutus carnem potestates dehonestauit palam triumphatis illis in semetipso . The Apostle reporteth of Christ ( sayth Nouatian ) how putting off his flesh , he disgraced powers , openly triumphing ouer them in his owne person . Neither doth he idlely propose him putting off ( his ) flesh , but because hee would haue him conceiued in his resurrection to put it on againe . Hilarie sometimes translated it : r Exutus carne , and sometimes t Spolians se carne , & Principatus & potestates tradux it cum fiducia triumphans cos in semetipso . Christ putting off , or stripping himselfe of flesh , led powers and principalities ( captiues ) with boldnesse , triumphing ouer them in his on ne person . Both which he repeateth in his ninth booke , shewing how they may stand together , and adding ; u Spoliata enim caro Christus est mortuus ; The flesh put off was Christ now dead . So Ambrose alleageth this place : x Carnem se exuit ; Christ put of his flesh . And Pacianus : y Exuens se carnem traduxit potestates libere triumphans eas in semetipso . Christ putting off his flesh , carried powers ( as Captiues ) freely triumphing ouer them in his owne person . S. Austen z often citeth the same place , interpreting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the rest doe ) Exuens se carnem or carne ; and thereby noting Christes laying aside of mortalitie . a Apostolus dicit , exuens se carnem , principatus & potestates exemplauit , fiducialiter triumphans eos in semetipso . The Apostle sayth , Christ putting off flesh , made an example of principalities and powers , and confidently triumphed ouer them in his owne person . Where he sayth , Christ douested himselfe of flesh , by flesh in this place we vnderstand the mortalitie of flesh for which the bodie is properly called flesh . Zanchius a learned and aduised Reader and weigher of antiquitie , not onely followeth this exposition himselfe , saying , b Resurgendo de inferis triumphauit , principatusque , & potestates expoliat as in triumphum captiuas abduxit , vt est ad Coloss. 2. By rising from the lower parts , Christ triumphed and spoiled principalities and powers , carying them captiue in maner of a triumph , as is in the second to the Colossians : but he also giueth his testimony of it . Therefore nothing hindereth , but what Paul here writeth , we may interpret , as the words doe sound , of a reall triumph of Christes soule ( seuered from his bodie ) in the sight of God onely , and of the blessed spirits , specially since the Fathers for the most part do so expound it , and of our writers not a few , nor the meanest . Bethinke your selfe now , how wide you range from the Apostles meaning by the exposition of so many learned and ancient writers . Christ rose Conquerer of death and hell . Ergo , say you , the diuels tormented Christes soule before he died , with the very paines of the damned . If any man be so patient to like this Logicke , and not to laugh at it , I much maruell , seeing the Conclusion so meere a stranger to the Antecedent , which hath no coherence with it . But some , you will say , expound it of the Crosse. ] That is more repugnant to your purpose than the former : for if not only after , but euen on the Crosse , Christ had that apparent and glorious triumph ouer Satan and all his power , which the Apostle speaketh of ; then was Satan farre from tormenting Christes soule with the paines of hell , as you imagine . [ There was a conflict , you thinke , before the conquest . ] A conflict argueth a resistance for the time , but no preualence . c There was a battell in heauen ( sayth S. Iohn ) Michael and his Angels fought against the dragon , and the dragon fought , and his Angels , but they preuailed not . And the great dragon , called the Diuell and Satan , was cast out into the earth . Shall we say , that the dragon and his angels , euen the Diuell and his assistants , preuailed against Christ , because they resisted and encountered him ? If this please you not , take the Similitude which our Sauiour himselfe vseth of his owne doings towards the Diuell . d When a strong man armed keepeth his house , the things that he possesseth are in peace : but when a stronger then he entreth vpon him , and ouer commeth him , he taketh away all his armour wherein he trusted , and diuideth his spoiles . e And no man can enter into a strong mans house , and take away his goods , except he first binde that strong man , and then spoile his house . If Christ then did enter on Satan , and binde him , and disarme him , and so spoile him , that he might make an open shew of him , and of all his power ; what necessitie is there , that Christ being the stronger , should be endangered or oppressed by Satan , farther then hee himselfe would ? The conquest was bloudie ; for so much as in ouercomming Satan , Christ lost his life . He lost it not , he layed it downe to put the diuell to greater confusion : for when he was , not onely weake and wounded vnto death , but past all helpe and hope , as Satan in his pride presumed , then Christ raised himselfe from the dead , and ouerthrew the whole kingdome and strength of Satan , spoiling him of all his force , and leading him captiue with a most glorious triumph in the sight of God and his Angels . And though you can not digest it , yet I make no doubt , but f the omnipotencie of the Sonne of God , by which he is equall to his Father in the same essence , was able by the only command of his will to haue taken mankinde from the dominion of the Diuell : but the submission and humilitie of the Sonne of God vnto death was so vnknowen and vnlooked for to Satan , that his confusion was the greater , when he saw with his owne eagernesse he had beene the instrument of mans redemption , and his owne destruction . g Doth not the verie maner of speech import some mightie contention and violent opposition , where yet at length an absolute and most glorious triumphant victorie was obtained ? ] The words import a glorious conquest , but what contention or opposition could there be betweene the Sonne of God and the diuell , farther than pleased Christ himselfe to permit and admit ? I hope you will giue the diuell no power nor abilitie to resist God against his will. It was Gods will , and Christs good liking , that the h serpents head should be crushed by biting the heele of the promised seed ; for so the Scripture expresseth the contention and opposition , that Satan should be suffered to haue against Christ. Grant then Christ suffered the diuell , by the violent hands and tongues of the Iewes to doc his worst ( which may be proued by other places of Scripture , though not by this that you bring ) what thence inferre you ? [ i This must be conceiued and felt by Christ. ] What must Christ conceiue and feele ? The question is not whether Christ wanted sense , but what the diuell did against him . [ k These could be none other effects , but only of Gods proper wrath , seueritie , and indignation against the sinne of the world . We are no whit the wiser for this answer , though this be plainly repugnant to your former principles , which make the soules proper suffering in Christ to be from the immediate hand of God , and that the diuell , I trust , is not . If it be truth that you teach , why speake you not more directly and particularly , what it was that Christ suffered from the diuell ? Are your mysteries so bottomlesse , that they can not ; or so truethlesse , that they may not be specified ? [ l It could not be the reuealing of any glorie or comfort , which such instruments procured vnto him , and wrought vpon him . ] Make you the diuell the authour of Reuelations vnto Christ ? It may be he is the founder of your fansies ; but Christ needed no such Reuealers . Or do you reason , that because the diuell reuealed no comfort to Christ , therefore he tormented the soule of Christ ? These are some new found Reuelations , they are no conclusions in any diuine or humane learning . [ Against this you bring not a word . ] I need not bring any thing against it , till you bring somewhat for it ; but you be farre from prouing it , that can not , or dare not expresse it . * What if no tongue can expresse the maner , as neither haue I once endeuoured to expresse it : shall not therefore the testimonie of the Holy Ghost be true , that on the Crosse Christ had such a conflict as I haue obserued ? ] Few men besides you conclude that which they can not expresse ; but your maner is to prate of your obseruations , as if they were some reuelations , which yet you neither vnderstand , nor can declare . The testimonie of the Holy Ghost is as true as yours is false , and hath no more concordance with your conceits than light hath with darknesse . [ A conquest , you say , implieth first a conflict ; ] But a conquest extendeth farther than the conflict : for not only the persons and weapons of the resistants are in the Conquerers power , but all the goods , rights and dominions , that any way belong to the vanquished . It is therefore true , that Christ subduing Satan , subdued sinne , hell , eternall malediction , confusion , desperation , and damnation : but these things did not inwardly assault Christ , howsoeuer by the mindes and mouthes of the wicked Christ was reputed and reproched as a reprobate . The Scriptures then describe the outward tentations and afflictions , that Christ suffered from the malicious thoughts , tongues , and deeds of the Iewcs fired and inflamed by Satan to this mischiefe ; but of your mysticall , internall , and Satanicall prouocations and torments the holy Ghost speaketh not a word . I gaue you occasion enough to speake of these things , when I tolde you the diuell had nothing to doe with the soules of men , but either to tempt them , or torment them , which words you report ; but you after your loose maner leade your Reader by by-wayes and crosse-paths , to eye other things , & then you glance at my exceptions , forgetting still , that the reason which you made , remaineth both weake and idle , for ought that you haue brought , first or last . n n Defenc. pag. 81. li. 17. Before I answer you directly , this we may consider : Christ might , and no doubt he did in his soule discerne , conceiue , and applie to himselfe , all the rage , malice , and violence of the Iewes tormenting him to death , as set on fire by Satan himselfe , and by all the powers of hell . ] You were to proue , the diuell himselfe did worke on the Soule of Christ without any meanes of men , whom he maketh his Instruments for his wicked purposes ; and now you tell vs that Satan did set the Iewes hands and tongues on worke , to reproch the Soule , and torment the Body of Christ. This that you last say , is most true , and ouerthroweth all that you would say . For if Christ discerned and felt no worke nor force of Satan , but by the mouthes and hands of the Iewes , then certainly Satan had no such inward and spirituall conflict with Christ , as you imagine ; much lesse had Satan any power to possesse and torment the Soule of Christ , which is the thing you must proue , before your hell paines will be haled out of Christs triumph . [ o o Defenc. pag. 81. li. 22. These ( powers of hell ) also were set on worke by the Iustice and seuere wrath of God now purposety laying punishment on his Sonne , thereby to take Satisfaction for all our sinnes . ] If you meane that God by his secret Counsell and Iustice losed the raines to Satan to shew his malice against Christ by the mouthes and hands of the wicked , as he doth in the afflictions of all his Saints , for purposes to him knowne and by him liked ; I see not how this should any thing helpe your Cause : but if by this you would , that Satan was Gods Instrument inwardly to torment the Soule of Christ , or that the diuell had any speciall Commission to inuade the manhoode of Christ , otherwise then by the violent hands and virulent tongues of the Iewes ; as it is most false , that you ashrme , so is it most wicked , that you intend . p p Defenc. pag. 81. li. 24. Now this feeling and suffering in the Soule of Christ made an other kind of impression in him , and was infinitely more grecuous and dolefull as touching the present sense , then otherwise the meere outward stripes and wounds of men were or could be . ] Sir you haue cast out your nets all night , and caught iust nothing . We know the diuell can not touch any haire of our heads till he receaue power from God so to doe . This our discerning and acknowledging the hand of God in setting the wicked on worke , as you call it ; in giuing them leaue to sift his Saints , as I say , and to exercise his graces in them , doth breede no such feare nor torment of conscience , as you talke of in Christ , so long as we are perswaded , that God loueth vs , and doth all things for the best , and that the sharpest triall in this life is the speediest way to his kingdome . If we that be sinfull , and fraile , subiected indeede to the iust remorse of our consciences , can yet apprehend and discerne the rage of Satan , and of the wicked , armed with power from aboue to make triall of our Faith and Patience , and not be dismayed nor tormented in mind , in any such sort as you speake of : what shall we thinke the Soule of Christ , full of grace , and of the holy Ghost , inseparably ioyned with his Godhead in one and the same person , could conceaue of these his sufferings , or Satans incensing the Iewes against him , but as the truth was , that he well liked , and God approoued and annointed him to be the Sauiour of the world , and the destroyer of Satans kingdome for this obedience and patience , which he should shew in admitting the Iewes to execute Satans furious rage against his Body ? You would haue Christ to conceaue , that he was sinfull , defiled , hatefull and accursed of God , and in that respect God was become an Enemie to him , and had forsaken him ; but these mysteries of iniquitie and Infidelitie were farre from that holy , vndefiled , and acceptable Sacrifice , which the vnspotted I amb of God did offer for the sinnes of the world . But why shrinke you , and shift you thus from pillar to post ; and make sometimes the immediate hand of God to be cause of Christs suffering in Soule , sometimes the working or conflicting of Satan with him , and sometimes Christs owne apprehension that the Iewes and the diuell were set on worke by the secret wrath of God ; and all this while you doe not once endeuour you say , to expresse the manner of it ? where in deede you doe nothing but waue to & fro , not knowing where to stand , or what to hold , but only to requoile to your accustomed couerts of Gods proper wrath and indignation against sinne , from which you thinke you may frame what fansies you will. q q Defenc. pag. 81. li. 33. In your Booke you speake directly against the maine ground of it ; affirming that God himselfe did nothing to Christ ; that is he did not PROPERLY punish him . ] Indeede I doe defend , that God with his immediate hand or power did not torment the Soule of Christ ; otherwise that God gaue power to the Prince of darkenesse to come against him ; and r r Matth. 27. deliuered him into the hands of sinners , to doe ( vnto him ) s s Acts. 4. whatsoeuer the counsell of God had determined before to be done ; that I euery where confesse and anouch . Himselfe saith , his t t Iohn . 18. Father gaue him the Cup , which he did drinke ; to shew as well the Fatherly moderation , as the righteous permission of his sufferings ; more then which no Scripture doth enforce , though it call that Gods hand or deede , which God by his loue did approoue and ordaine , and by his wisdome and power direct and order for the performance of our Saluation . [ u u Defenc. pag. 82. 〈◊〉 . 2. The very truth and Gods nord it selfe is flat contrarie to you . Your fansies perhaps be very strong against me , but as for the Scriptures , you vse to crake a great deale more of them then you haue cause . He that can tell the meaning of Iobs words , when he said , x x Iob. 〈◊〉 . the Lord hath giuen , and the Lord hath taken , though the Sabeans and Chaldeans tooke his Oxen and Camels from him ; and y y Iob. 19. the hand of God hath touched me ; when yet Satan z z Iob 2 smote him with sore Boyles from the sole of his foote vnto his Crowne ; shall soone disperse the mists , that you would make out of the word of God. 〈◊〉 is written , God made him sinne for vs : Yea he made his Soule sinne . Which is nothing Defenc. pag. 82. 〈◊〉 else but the Lord laid vpon him the iniquitie of vs all . You shew your skill and vnderstanding in the Scriptures . To prooue that God with his immediate hand did afflict and torment the Soule of Christ , you note that God did appoint him to be the Sacrifice for sinne , and that Christ accordingly did offer vp his Soule , ( or life ) to be disposed at Gods pleasure . What is ment by sinne in those words of the Apostle , God made him sinns for vs , I haue largely shewed before ; whence you may conclude , that God did appoint and approoue Christ to be the Lamb , that should take away the sinnes of the world , because he was vndefiled , and accepted of God as a most sufficient exchange or recompence for the sinnes of men : but torment from the immediate hand of God these words doe not touch , and therefore you might haue as well saued your Paper , as lost your paines . The next words , that Christ made his ( owne ) Soule , ( or life ) an offering for sinne , to what purpose you bring it I can not ghesse , except it be to let your Reader see , that you doe not vnderstand whereabout you goe . For how doth Christs giuing of his life for many , proue that his Soule was afflicted by the very hand of God ? Had Gods immediate hand tormented his Soule , when he commended his Spirit into his Fathers hands , by your Doctrine he commended it not to rest , but to Torment . [ This is nothing else , you say , but the Lord laid vpon him the iniquitie of vt all . Then none of these three Texts come any thing neere your intention , that God with his owne hand laid the punishment of our sinnes on Christ , since the last word , by which you expound the rest , inferreth no more , but that God caused or made our sinnes to come against him . In which words , as in all the rest implying any such thing , the Prophet meaneth ; God was the Supreme Cause and Author of all Christs sufferings , which I no way deny ; but not the immediate executioner with his owne hand , as you haue lately deuised , and now would prooue , if you could tell how . This Phrase in the Scriptures , that God DID these or these things , concludeth not that he did them with his immediate hand , but that he was the Decreer , director , and disposer of those things by his iust Iudgement to punish sinne , or by his wisdome to make triall of his Saints ; God vsing for his Ministers and executioners , Men or Angels , good or bad , as seemed best to his heauenly will and Counsell . b b Amos 3. Is there any euill in the Citie , and the Lord hath not done it ? saith Amos. Where he doth not ascribe all euill of punishment to the immediate hand of God , but to the Soueraigne Iudgement and power of God appointing and ordering what shall be done . c c Esa. 45. I am the Lord , there is none other ; making Peace , and creating euill . In both God had and hath his Instruments , though in both his will and power did and doth preuaile . When Dauid had sinned by killing Vriah , and taking his wife , God thus threatned him by Nathan the prophet . d d 2. Sam. 12. I will raise vp euill against thee out of thine owne bouse , and will take thymiues before thine cies , and giue them to thy neighbour , and he shall lie with thy wiues in the sight of this Sunne . For thou didst it secretly : but I will doe this thing before all Israell and the Sunne . Shall we attribute Absolons vnnaturall rebellion against his father , and his most shameles incest to Gods immediate hand , and so make God the onely author of so horrible sinne , which is the heigth of all wickednesse ? Or did God by his iust iudgement giue libertie to Satan to lead Absolon , that ambitious murderer of his eldest brother , by the wicked counsell of Achitophell to this impudent villanie ? So when Iob sayth , The Lord hath giuen , and the Lord hath taken it ; did he meane that God tooke it with his immediate hand ? or that God by his righteous iudgement did enlarge the diuell , and those wicked robbers to make triall of him by the losse of his goods and children ? e e Iob. 2. Stretch out thine hand , and touch his bones and his flesh , said Satan to God , when he desired leaue to strike Iobs body . Whereupon Saint Austen sayth . f f August . ad Simplicianum . li. 2. Epist. 1. Manum Domini appellabat permissam à Domino manum suam , id est , ipsam potestatem quam volebat accipere . The hand of the Lord ( Satan ) calleth his owne hand permitted by God , that is , the power and leaue which he would receaue . God himselfe thus speaketh of the Assyrians , that oppressed his people . g g Esa. 10. O Ashur , the rod of my wrath ; the staffe in their hands is mine indignation . God then vseth the wicked both men and Angels , to execute his iudgements , and exercise his seruants , though they haue no such knowledge or purpose ; and their rage and deeds he calleth his anger and acts , because he giueth them power and leaue , without which they could not stirre to hurt any of his creatures , much lesse any of his seruants . Which Christ signified to Pilate , when he said ; h h Iohn . 19. Thou couldest haue no power at all against me , except it were giuen thee from aboue . i i Defenc. pag. 82. li. 7. The Prophet sayth , the Lord delighted to bruize him , and afflicted him , or slew him . ] In points of faith vndoubted , men may dally with diuersitie of significations , and doe no hurt ; but if you will erect new religions , and then iustifie your inuentions with What the Prophets fore tol ●…e of Christs sufferings , that the 〈◊〉 firme was verified . new translations to your liking , you bring vs now not the word of God , but the humour of your owne head . If I may be allowed the like libertie , I can soone coole the fire of your words , by the same rules that you kindle them . For the words may signifie ; The Lord would humble him and made him expectant , ( or patient . ) The proper significations of the words , you will say , must be preferred . But none of them can be verified of Christs sufferings , at the least if we beleeue your Lexicon . For dacha , with you , is to bruise or beate to powder , and ch●…l properly noteth the labour of Women in child-birth , as chalah doth to be painefully sicke ; which things agree not properly to the Passion of Christ. Since then we must be forced to the consequent or adherent significations of the words , mine haue as good right to be receaued as yours . How beit to direct the Reader the safest way in this case ; Neither you , nor I must intrude our deuices vpon the words of God , but what the Euangelists describe in Christs sufferings , that without Question the Prophets foresaw , and foretold in their Predictions . The words then of the Prophets must not inferre any new fansies of yours , nowhere confirmed in the Euangelists ; but what the Gospell witnesseth Christ did suffer , that Esay foresaid Christ should susfer . The immediate hand of God tormenting the Soule of his Sonne , is no where testified in the Gospell : It was therefore no where foreshewed in the Prophets . But the true & accustomed translation may stand for good ; the Lord would bruise him or humble him , and made him weake . And where you catch hold of the word khaphets , as if it were Gods owne action , because he tooke pleasure and delight therein , besides that the word signifieth to be willing and content as well as to desire and delight , that part of your exposition refuteth the rest . For God taketh no pleasure in punishing , as the Prophet confesseth of him , k k Lament . 3. vers . 33. He doth not punish with the hart ; and as hee witnesseth of him selfe , i i Azech 1●… . vers . 32. I take no pleasure in the death of him that dieth . Where you must either translate the wordes , that God tooke pleasure to humble and weaken his Sonne to trie his obedience and patience ; or else that for our sakes rather then we should perish , God was content , or would bruize him with stripes and wounds due to vs , and made him taste of our Infirmities ; yet neither way conuinceth , that God did this with his owne hand . For m m Psal. 116. The death of his Saints is pretious ( which is as much as pleasant ) in his sight ; and then most pretious , when with Faith and Patience they despise for Gods cause , all that their pursuers can doe vnto them . n n Defenc. pa. 82. li. 8. The Apostles doe acknowledge that both the counsell and hand of God was in Christs punishment . ] The place which you bring , Acts 4. verse 28 , doth cleerely confute your erroneous conceit , and answer all that hitherto you haue cited to the contrarie . o o Acts. 4. Against thine holy Sonne Iesus both Herod and Pontius Pilate , with the Gentiles and the people of Israel , gathered themselues together , to doc what soeuer thy hand and counsell had determined before to be done . Let the simplest that is , heere iudge , whether the Apostles in this their praier acknowledge any thing done to Christ in his sufferings by Gods owne hand without all meanes , as you imagine ; or whether they doe not expressely auouch , that both rulers and people of Iewes and Gentils were Gods meanes to doe that , which his hand and counsell had before determined to be done . So that Christ was not left to the will and power of his enemies , to doc with him what they would , but to doe that vnto him , which Gods wisdome determined , and hand guided to be done . Heere apparantly is the hand of God named and confessed , but mediate ; that is , ordering and disposing the Iewes rage and violence according to Gods foresetled counsell . Wherein the goodnesse of your iudgement and cause appeareth , that when you should prooue any thing , you produce places that euidently impugne your purpose . With like discretion you cite that which followeth . For what if God condemned ( that is , abolished ) sinne in the flesh , ( of which words I haue spoken enough before ) doth that imply , that God punished Christes Soule or bodie with his immediate hand ? Small store of proofes you haue for your vpstart doctrine of God tormenting Christes soule with his immediate hand , when you turne aside to texts , that no way mention any such matter , and prate in your pride , that the word of God is flat contrarie to me . p p Defenc. pa. 82. li. 12. Gods owne hand then did smite Christ , and inflicted on him whatsoeuer he suffered , as the condemnation of sinne . Well leapt ; From Gods hand vsing the Iewes and Gentils as his meanes to doe to Christ whatsoeuer his counsell had determined , you step to Gods owne hand , excluding all meanes ; directly against the profession of the Apostles , and the whole Church with them , and against the tenor of the new Testament , which sharpely rebuketh the rage and wickednesse of the Iewes , that put Christ to death . Were you not caried with the spirit of slumber and giddinesse , could you thus loosely conclude so weightie causes , not onely without , but against the Scriptures ? [ q q Ibid. li. 16. The punishment ordained for sinne by the iustice of God , and inflicted by the hand of God ( whatsoeuer meane it pleaseth him to vse ) is called the wrath of God , as you acknowledge . ] My words make as much for you , as the Apostles did euen now , when they expresly contradicted you ; but such as your cause is , such is your conscience ; you duck and diue , you care not where nor whether , so you may haue a generall Phrase to beare you aboue water , when you are out of breath . You set your selfe to prooue that God with his immediate hand afflicted the Soule of Christ ; and when your proofes faile you , you catch vp my words auouching r r Conclus . pa. 245. li. 31. the punishment ordained for sinne by Gods Iustice , or inflicted on vs by Gods hand ( WHATSOEVER MEANE HE VS●… ) is called the wrath of God. Would you hence inferre , that because God vseth meanes , therefore he vseth no meanes , but inflicteth all punishment of sinne with his immediate hand ? Or because all punishments great and small on vs , or on whomsoeuer , come from the Souera gne power & hand of God , therefore God vseth no meanes ? Or what other absurd conceite would you collect out of my words ? I speake not here of the Reprobate , I speake of all mankinde , though you leaue out my words ( inflicted ON VS ) of purpose to serue your owne sense . Neither do I say it is Gods eternall or spirituall wrath , but all afflictions imposed on vs for sinne , by what means soeuer , are in the Scriptures called the wrath of God , as I haue else where shewed , albeit they tend not to damnation , nor destruction . What is this to Gods immediate hand punishing the Soule of Christ ? Or which way recall you this to the Conquest , that Christ had ouer Satan and all his power , wherewith you began ? s s Defenc. pag. 82. li ●…8 . Then how may we thinke Gods infinite iustice and power punished Christ ? ] You must goe by thoughts indeed , and neither by warrant , nor word of holy Scripture . How Christ bare our sinnes in his body on the tree , and gaue the same to be t t Matth. 26. broken for vs , and t t 1. Pet. 2. his bloud to be shedde for many , for the remission of sinnes ; we shall need no thoughts nor concerts of yours : the description of his sufferings is so particularly and precisely set downe in the Scriptures , that no man doubteth thereof besides you , that respect moreyour secret sansies , then the publike histories of the Euangelists . x x Defenc. pag. 82. li. 21. In his spirit certain●…●…e suffered spirituall and incomprehensible punishments being no sinnes such as mens soules are subiect vnto , as from God. ] Though by no learning you can truely deriue any such thing from the Scriptures , touching the tormenting of Christs soule by the immediate hand of God , yet your conceit is so strong , that you CERTAINLY auouch any thing . For in these few words you presume more then you will prooue whiles you liue ; to make God with his immediate hand to afflict the soule of Christ with the same paines , that the damned are tormented ; and other reason for it you haue none , but because all power in heauen , earth , and hell is from God ; and called the hand of God. By which the Scriptures doe not imply the immediate hand of God , but his power working by meanes appointed and established by him . In the Scriptures God is euery where proclaimed to be THE LORD OF HOSTES , and therefore as there is no power in Angels , Diuels , Men or other creatures , that cometh not from him , so they are not idle armies , nor lookers on , but are indued with power from God as well to protect , as to punish where , when , how , and whom they shal be appointed . Which the wisdome and power of God hath ordained and setled , not to shorten his arme nor to weaken his strength as needing assistants , but by constituting Seruants and Ministers vnder him , to let men and Angels , good and badde , continually behold how mightie and wise , righteous and glorious he is , that wanteth no meanes to execute his will , and yet directeth all things by his wisdome . Is not God able to preferre and keepe his Saints by his word or his will without aide of others ? who doubteth it ? And yet y y Psal. 91. He giueth his Angels charge ouer thee , to keepe thee in all thy waies . And z z Psal. 34. the Angell of the Lord pitcheth round about them , that feare him and deliuereth them Is he not able also to punish with his own hand , & to reuenge his enemies without helpe of his creatures ? Who denieth it , that knoweth what belongeth to a God ? And yet Dauid praied thus against his enimies . a a Psal. 35. Let them be as chaffe besore th●…●…nd , & the Angel of the Lord scatter them . Let their way be darke & slippery , & the angel of the Lord persecute them . And the Psalmist , describing the plagues powred out on b b Psal. 78. Egypt , saith ; God rest vpon th●… the fiercenesse of his anger , indignation wrath , & vexation ; 〈◊〉 the sen●…ing in of euill angels ( amongst them . ) God then in this life vseth men & angels to per●…orme his iudgements , & chiefly the diuel is vsed againstsinners , as we may see by the Apostles ●…peech and course , who deliuered hainous offenders vnto Satan , as vnto the publike tormentor appointed by God to execute vengeance ; wherein though he were to haue power & leaue from God , yet execution was allotted to him . The auncient Fathers haue duely obserued so much out of the Scriptures . c c August . ad . Simpli . ●…anum . li. 2. quaest . 1. V●…itur Deus ministres eitam malis 〈◊〉 ad vindictam malorum , vel ad bonorum probatio●…m . God vseth as his ministers euill spirits , saith Austen , to reuenge the wicked , and to trie the good . Saint Ierom. d d Hierony . in Io●…l . cap. 2. Non solum homines ministri s●…t , & vltores ira eius , sed etiam contrariae fortitudines , quae appellantur furor & ira Dei. Not onely men are Gods ministers , and reuen●… of his wrath , but also the contrarie powers ( which are diuels ) are called the wrath and displeasure of God. For e e 〈◊〉 . as the Babilo●…ans punishing Ierusalem are called Gods armies so wicked angels are called Gods hosts and camps , whiles they execute the Lords will. I 〈◊〉 s●… Basile . f f Basil. ●… Psal. 3●… . Euill spirits which execute punishment on the wicked and the powers that serue 〈◊〉 in that sort ) are called the Anger and wrath ( of God. ) And that this was a receaued opinion amongst Christians , Ierom giueth testimonie , where he saith . g g Hierony in 〈◊〉 cap. 30. Pl●…rique 〈◊〉 〈◊〉 ●…am ●…uroris Domini Diabolum interpretantur , cui tradimur ad puniendum . The most of our men interpret the wrath of Gods furie to be the diuell , to whom we are deliuered to be punished . And to that end this office is assigned the diuell and his angels . h h Idem . in 〈◊〉 cap. 30. 〈◊〉 〈◊〉 to mentis praepositi sunt . Wicked angels are appointed to inflict or execute torments . Wherefore this resolution is learnedly , and truely made by Zanchius . i i . Du●… ad summam sunt officia ad qua Damones omnes sunt a Deo destinati . There are summar●…ly two offices , to which all the diuels are appointed of God. One that by their tentations the godly elect may be exercised in patience and humilitie , and so their saluation more and more ●…urdered : the other , that God by them , as his ministers and executioners , 〈◊〉 spirituall and corporall punishments on th●… wicked reprobate . k k Ibidem . Id quod maxime 〈◊〉 〈◊〉 fine seculi &c. Which shall most be seene in the end of the worlde , when God shall perfourme that the diuels shall be tormented themselues , and torment others in the place of eternall punishments . You take the diuels office from him , and impose it on God himselfe , making him the tormentor of damned soules , with his immediate hand , to which incomprehensible punishments as you call them , you subiect the soule of Christ on the crosse , without ground or grant of holie Scripture ; and as if this were not desperate impre●… enough , with obstinate impudencie you say , CERTAINLY it was so . l l . Some , God himselfe immediatly inflicted , some he inflicted by meanes and instruments , but 〈◊〉 his hand principally , which did whatsoeuer was done vnto him . ] You told vs not twelue lines before , that Gods owne hand inflicted on Christ whatsoeuer he suffered ; now you tell vs , some God himselfe immediatly inflicted , some by meanes and instruments , . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first is a notorious and presumptuous vntrueth , no way 〈◊〉 by any Scripture ; the next is a trifling cauill , or a pestilent blasphemy : for 〈◊〉 you meane no more , then that God was the principall 〈◊〉 and Appointer how in 〈◊〉 and his 〈◊〉 〈◊〉 should haue power ouer Christes bodie ; so God is the principall Agent not only in all the ●…usterings of Martyrs and Innocents , but the supreame and 〈◊〉 Director and Disposer of all things done by angels , men , or diuels . A thought can not rise in the heart , a word can not proceed out of the mouth , the hand can perfor●… 〈◊〉 act , without the power and will of the Creatour . In n n Acts. ●…7 . him 〈◊〉 , moue , and 〈◊〉 ●…ur being ; and so haue the Angels , all whose power commeth from him , and 〈◊〉 him . But if you meane , that God by his reuealed will , or publike ordinance s●…t the Iewes and the diuell on worke to kill his Sonne , then you must either excuse them by Gods authoritie , or charge God with the same iniquity . o o Defenc. pa●… . 82. li. 27. You can not say , that Christes punishment was Gods meere and bare permission onelie . ] What you meane by meere and bare permission , I know not ; it proceeded , I say , from the 〈◊〉 kinde of will and power in God , whence all the trials of his saints and deaths of his 〈◊〉 come , though this were of more moment then all theirs ; in that it touched a greater person , and tended to a greater honour then men might haue . p p Ibid. li. 2●… . Nay 〈◊〉 punishment was God : written and reuealed will his expresse and publike ordinance , and most 〈◊〉 appointment from the beginning of the world . God in his written and vnwritten decrees , in his publike and priuate ordinances , is equally wise , iust and holy ; that is , he is alwayes like himselfe . Wherefore this farre set Preface hath in it no strength to 〈◊〉 the whole 〈◊〉 of Christes sufferings to Gods immediat hand . Did not God expresly by his Prophet denounce to Dauid , what he would doe against 〈◊〉 , 〈◊〉 〈◊〉 wise , and deuouring him with the sword ? And yet I trust you will not impute 〈◊〉 ambition , rebellion and incest to Gods immediat action . What q q Matth. 24. affliction and tribulation the Church shall suffer towards the end , what r r 2. Thess 2. strange illusions and lying wond●…rs shall leade them to beleeue lies , that receiue not the loue of Gods trueth ; what s s ●… . Tim 4. heresie and t t 2. Tim. 3. iniquitie shall abound in the latter dayes ; the written and reuealed will of God , his expresse and publike ordinance , doth appoint , foretell and assure . Shall we therefore ascribe all these persecutions , delusions , and transgressions to Gods immediat action ? Except you be madde , you will be of another minde . In decreeing , ordering , and effecting all these , God is most iust pure and holy ; and yet these actions in their immediat authors , perswaders , and approuers , are most vniust , impure , and vnholy . Wherefore this prating of Gods meere and bare permission will nothing helpe your false and wicked collection . [ But God , you say , appointed Christes sufferings from the beginning of the world . ] As if any thing were new and lately remembred with God. From the beginning of the world all his works were knowen to him ; little or great , all are alike decreed , appointed , and setled with him . u u Defenc. pag. 82. li. 33. The whole suffering of Christ was Gods owne and most proper action . ] Most proper is that which is more PROPER then all other , or at least as proper as any . If these words of yours be true , then all that Christ suffered in bodie , was as properly Gods action , as the creation of the world , the renouation of mans minde , the infusion of grace , the mission of the Holy Ghost , and glorification of his Elect. And consequently Christ suffered nothing at the hands of men , but all that is reported in the Scriptures of his outward sufferings , is fabulous and false , which is blasphemie in the highest degree . [ x x Defenc. pag. 82. li. 34. The wicked I●…es and Diuels were only instruments to do that which he set them on worke to doe , though they thought not so . ] If God had the wicked Iewes and Diuels ●…or his instruments in afflicting Christ , then was the whole suffering of Christ not so properly Gods action , as those things which God doth by the immediate working of his spirit , and power of his will , without all meanes or instruments vsed by him . And when all this flourish is faded away , tell vs why the crucifying and wounding of Christes bodie and shedding of his bloud by the rage of the Iewes , was more properly Gods action , then the beheading of Iohn Baptist , or stoning of Steuen , or the violent death of any Martyr ; in which God decreeth , directeth , and appointeth what shal be done , though the wicked vnawares performe Gods con●…ll by satisfying their bloudy rage and furie . If you answer , that absolutely and immediatly God worketh all in all , then referre you all the wickednesse in the world both of men and diuels to Gods immediat action ; which is not an heape , but an hell of blasphemies . If you meane , that God worketh all the good which is in euery action , but not the malitious and furious desires of the diuell and his members , then are you no whit the neerer to make the whole suffering of Christ to be Gods most proper action . For not in Christes sufferings only , but in the trials and afflictions of all his Saints , as in all the punishments of the Reprobate God hath his most righteous iudgements , and most holy purposes , which the diuell doth execute , not knowing Gods counsels , and hating Gods seruants , as he doth God himselfe ; and so by Gods secret wisdome and almightie power is made an instrument by his eger malice to serue their good , and promote Gods glory , whiles he laboureth their destruction and Gods dishonour . Of this S. Austen wisely and soberly sayth : y y August . de 〈◊〉 . li. 4. ca. 13. Nescit Diabolus quomodo illo & insidian●… & ●…rente v●…tur ad salutem sidelium suorum excellentissima Dei sapientia . The diuell doth not know how the most excellent wisdome of God vseth his lying in wait , and raging , to the saluation of the faithfull . z z Defenc. pa. 82. li 36. Now we come to answer you more directly touching the text i●… hand . Where you would intimate , that Christ on the Crosse was not tempted by the powers of hell , because Christ could not be tempted by Satans inward suggestion , but only by the eare receiuing an outward voice ; this I suppose also is a singular conceit of your owne , without any title of Scripture to proue it by . I can not call your conceits singular , they are so void of all reason and iudgement ; priuate they are to your selfe , and depriued of all trueth , and testimonie either of Scripture , saue such as you most ignorantly abuse , or of the Church of Christ before you , which you regard not , as drowned in the depth of your selfe-pleasing paradoxes . Whether I haue grounds of Scripture , and the consent of Christs Church , for that which I defend in this and other points refused by your curious conceitfull head , the Reader shall see before we depart . But in the meane while you forget , Sir Defensor , that you should proue this to be the Apostles meaning in those words produced by you , Christ spoiled powers and principalities , which you neuer offer to doe . You denie that I affirme , and without any farther processe you presume your fansie to be the Apostles sense ; which is your common course throughout your writings . Could you desorce mine exceptions , as you can not , that maketh not your exposition the truer , nor your argument the stronger , till you haue iustly proued this , which you pretend to be the Apostles purpose . a a Defenc. pag. 83. li. 4. What reason can you giue , that where the minde conceiueth any temptation , there of necessitie must be concupiscence , and corruption of the flesh ? &c. In vs men it is so you say ; I grant it is so : but that of necessitie in nature it must be so , I see no reason in the world . ] The conceiuing & discerning of a tentation is not the point we speake of , but the profering and suggesting it ; and why that can not inwardly be done by the minde of man without corruption of sinne , the reason is euident in the Scriptures . For a tentation to sinne is not a cogitation or imagination , but a prouocation and motion to sinne , which is sinfull in the Tempter , since it is no lesse euill di ectly and purposely to prouoke to sinne , then to consent or commit sinne . For which cause the Scriptures ascribe that office namely to the diuell , to be the Tempter vnto euill ; and S. Iames b b Acts 5. v 3. Matth ●… . v 3. expresly and truely demeth it of God , as from whom being good , commeth nothing but that which is good . And consequently , as c c Iames. 1. God can not be tempted with euill , so neither g Thess. 3 v. 5. tempteth he any man ( to euill ) sayth Iames ; thereby teaching vs , that he must first be tempted , or filled with euill , that tempteth and leadeth another thereto . Since then Man in his first Creation was made after the Image of God , that was very good , and void of all euill ; though he might be outwardly tempted , because he was mutable , yet could ●…e not inwardly be tempted by his owne heart , because he was innocent : for that which was right and good , as euery part within man was , could not perswade or prouoke man to euill , but like must leade the like . And this is the reason of that generall rule in Saint Iames touching inward tentation , where he saith : Euery one is tempted , when he is drawen and enticed by his owne concupiscence . The Apostle speaketh not this of outward tentations , but of inward ; sending men to the corruption of their owne hearts and lusts , by which Satan secretly prouoketh them to sinne , without externall speech and presence , which all the godly would soone detest and abhorre ; but baiting them with their owne desires and delights by meanes of that concupiscence which naturally dwelleth in them , and not onely serueth the diuell as an instrument to farther his wicked suggestions , but of it selfe lusteth after euill , and striueth against the Spirit of grace . If this were not in Adam before his fall , then could the diuell worke in him by no inward motion of infidelitie or iniquitie , since the parts and powers of the soule that should suggest either , must be infected and inclined to either , before they could prouoke and allure the rest to consent . Howbeit , the question is of Christ , whether he could inwardly be tempted to euill by the cogitations or thoughts of his owne heart , though neither consent , nor act did follow ; and herein I thinke you will shew your selfe to haue a fountaine of folly , if not worse , springing out of that vnquiet braine of yours . d d Defenc. pag. 8 , li. 11. I suppose you haue no reason to affirme ( as you doe ) that Christ in the wildernesse was tempted by Satan by outward voice only . ] The discreet Reader , when he hath well considered your vanities in this place , will the lesse woonder at , and the sooner discouer your nouelties in other things . Haue I no reason to affirme , that Christ was tempted in the wildernesse by the outward voice of Satan , when the Scriptures directly record the words and deeds of the Diuell to Christ , as also Satans presence before him , and departure from him ? Doth not the Scripture expresly say , that the diuell tooke him e e Matth. 4. vp into the holy citie , and set him on the pinnacle of the Temple : and againe tooke him into a very high hill , and shewed him all the kingdomes of the world , and the glory thereof ? Are not the diuels words to Christ in three seuerall temptations likewise set downe by the Euangelists , Luke and Matthew , whereby he tempted Christ ; first to make ( the ) stones , ( that lay in sight ) bread ; then to cast himselfe from the pinuacle of the Temple ; and lastly , to fall downe before the diuell , and to worship him ? [ It was a temptation , you will say . ] The words and deeds of Satan were , So sayth the Scripture ; but not that Christ imagined these things , or that the diuell mooued Christes heart thus to thinke . It is a narration of things done and spoken , not a vision or cogitation what might be profered by Satans suggestion ; the Diuell sayd to Christ , f f Luke 4. If thou wilt bow thy knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( before me or ) in my presence , all this ( glory of the world , which I haue shewed thee ) shall be thine . To whom Christ replied with iust indignation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Get thee behinde me Satan . g g Matth. 4. It is written , Thou shalt worship the Lord thy God , and him alone shalt thou serue . And so the Diuell left him , and loe , the angels came , and ministred vnto him . Why may not the rest of the Histories in the Gospell be thoughts and imaginations aswell as this , since they haue no plainer words nor deeds then this ? h h Defenc. pag. 83. li. 13. It seemeth rather to be manifest , that ( Christs ) temptation was meerely in cogitation , and in the thoughts of his heart , so mooued by the spirituall suggestion of the diuell . ] Besides your manifest gaine-saying the wordes of the Euangelists , that the diuell did and spake thus to Christ , as the Gospell reporteth , and carried him to the temple , and to the mountaine ; you make the thoughts and cogitations of Christes heart to be inwardly mooued with Infidelitie , presumption , idolatrie and blasphemie . For such in effect were the perswasions , that Satan profered Christ by word of mouth ; which if you thinke Christs heart suggested to himselfe in Satans steed , and by Satans meanes , then bring you worse then corruption into the soule of Christ. For a i i Prou. 24. foolish thought as sinne , saith Salomon ; and k k Prou. 5. an euili thought is an abomination to the Lord. What then are perfidious , presumptuous , mendacious , and blasphemous thoughts , I saie thoughts suggesting and perswading these hainous sinnes , though consent or act doe not follow ? and yet if you looke well to them , you shall see false and wicked asseuerations in Satans words , which if any mans heart suggest vnto him in the same forme , that Satan vttered them , he is guilty of the same impietie with Satan . To shew his pride and vaunt his power , Satan sayd ; l l Luke 4. all ( the authority and glory of earthly kingdomes ) is committed to me , and I giue it to whom I will. If any mans heart or thought do but say , or suggest the same to it selfe after Satan , doeth not his heart affirme a lie to Gods great dishonour , as Satans mouth did ? You therefore and your hobler , that would raine helpe you out of this quake mire , by setting his censure in the margine , may do well to beware of maintaining such spirituall cogitations in Christ as proceeded from the diuels mouth by the witnesse of holy Scripture , and are meet for none but for him and his members : and to tread rather in the plaine path of the Holy Ghost , that Satans voice vttered those blasphemies , which Christes heart so detested , that he could no longer endure the diuels speech , when he brake out to such open impietie , that he put himselfe in Gods stead , but commanded him away . And when you next suffer any man to reuise your doings , intreat him not to crosse you and himselfe so fondly as this Corrector doth . For where you say it is manifest , that Christes temptation was meerely ( that is onely ) in cogitation , your owne ouerseer controleth that as an error , and sayth , m m Defenc. pag. 83. ad margin h. 15. OR ELS by some such outward obiects , which might worke that spirituall cogitation in Christ , as Satan might well know how . What these meanes were or might be , this Huckster knoweth no more then you doe , but it sufficeth some of your sort neuer to holde their tongues nor pennes , though they know not what you say or write . Outward obiects to worke any such cogitation in Christ , must be by the eare or by the eye . The eare in Christ you denie to haue beene the instrument that receiued this temptation ; though the Scripture by plaine consequent auouch so much . What obiect of the eye could leade Christ to thinke , that Satan was the Disposer of earthly power and glorie ; and that the Diuell would affoord him all , if he would bow his knee in the diuels presence to acknowledge the giuer , can you tell ? In vs , since the soule was weakened , corrupted , and diuided against it selfe by sinne , the diuell can ( when he is permitted so to doe ) stirre the imaginations of men either sleeping or waking , and moue their affections ; otherwise he can impresse no cogitation in the soule , but must proferre the suggestion by some speech of his owne or others . In Christ he could do nothing , farther than Christ was willing to permit ; the words of our Sauiour are very plaine : n n Iohn 14. The Prince of this world commeth , but in me he hath nothing , that is , no power , place , nor worke . So much the diuels themselues confessed . o o Luke . 4. What haue we to doe with thee , thou Iesus of Nazaret ? And since he was stronger than the diuell , and tooke his armour from him , and bound him , and cast him out of others , neither could he so much as enter hogges without Christes leaue , how was it possible the diuell should worke any cogitation in Christ , but what Christ was willing he should ? Now , will , that Satan should impresse these impious cogitations in his heart , Christ had none , nor could haue any ; since with disdaine he put the diuell to silence vpon the hearing of that blasphemous and idolatrous suggestion . Wherefore it is euident , that these things were spoken and done by Satan , euen as the Scriptures describe them ; and we may not for our pleasures make them imaginations , not actions ; cogitations , not speeches . Of this opinion with me , haue beene the best learned of all Ages in the Church of Christ. Ignatius . p p . How wast thou not afraid , ( saith he ) ô thou the worst of all wicked spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to vtter such a voice against the Lord , if thou wilt fall downe on earth , and worship me ? Irenaeus citing the words of Christ , Depart Satan , saith : q q Irenaeus lib. 5. ca. 18. The Angell , that fell from God , is destroyed by that voice , detected who he is , and conquered by the Sonne of Man. Tertullian maketh the diuell to bragge of this tentation in this sort . r r Tertullianus aduersus Pra●…eam . Ego ad ipsum Deum accessi , ipsum cominus tentaui . I came to God himselfe , and tempted him hand to hand . Athanasius . The Lord conuicted the diuell first in the Mountaine , pulling from him the folds ( or couerts ) of his brest , and shewing , that he was the diuell , reproouing . him to be none of the Saints , but Satan the Tempter , in saying , goe behind me Satan . Vincentius Lirinensis . t t Vincentius de Haeresibus c●… . 37. Sicut tunc caput capiti , ita nunc quoque membra membris loquuntur . As then ( in the Wildernesse ) the head spake to the head , so now the members ( of the diuell ) speake to the members ( of Christ. ) Ambrose . u u Ambros. in ●…ucam ●…i . 4. de 2 tentatione Christ. Christus , quia fortior , facie ad faciem tentatur . Christ , as the stronger , was tempted face to face . Austen . x x August . de consens . Euang. li 2 ca. 6. Incertum quid prius factum sit , nihil tamen ad rem , dum omnia facta esse manifestum sit . It is vncertaine , which ( of the two last Tentations ) was first done , but that skilleth not , so long as it is manifest , they were all done . Gregorie . y y Gregorius in Euangel . hom●… 16. Omnis Diabolica illa tentatio foris , non intus fuit . All that Tentation ( of Christ ) by the diuell was without , not within . ( Christ. ) And so againe . z z Moralium in Io●… . 3. ca. 11. Sic dignatus est haec exteriùs cuncta suscipere , vt mens eius interiùs inconcussa maneret . So the Lord vouchsafed to receaue all these tentations outwardly , that his minde inwardly stoode vnshaken . Beda followeth Gregorie . a a Beda in 4 ca. Matth. All that Temptation of the diuell ( saith he ) was not inward , but outward . Damascene . b b Damasce . 〈◊〉 fi●…es li 3 ca. 20. Christ was tempted , and did ouercome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The wicked spirit then suggested from without as he did vnto Adam , not by thoughts . For Adams Tentation was not by thoughts , but by the Serpent . Theophylact. c c Theophylact. in Matth ca. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The diuell appeared to Christ ( in the Wildernesse ) by some sensible shape . For Thoughts the Lord would not admit . God forbid , ( we should so thinke . ) Sensibly therefore the diuell shewed ( Christ ) on the Hill all the kingdomes , proposing them before his eyes by some shew , or appearance . The very ordinary Gloze could say . d d 〈◊〉 ordina●… in Matt. ca 4. Nota , haec omnia corporeis sensibus esse completa . Nec mirum si se permiserit circumferri , qui permisit se crucifigi . Note that all these tentations were accomplished to the senses of the Body . Neither is it a marueile that Christ suffered himselfe to be caried about ( of the diuell , ) when he suffered himselfe to be crucified ( by him . ) The best learned of the new Writers dissent not from these ; though in one point Christ not tempte●… by his owne heart . some make a doubt , whether that were done by inspection , or vision . Zanchius . Christ e e 〈◊〉 in ●… ca. ●… Philip. Was not tempted by prouocation of flesh ( within ) as we are ; which Tentation is not without some sinne for so much as Concupiscence is sin . This Christ had not . Sed tentatus à tentatore externo , hoc est à Satana , But he was tempted by an externall Tempter who was Satan , WHICH MIGHT BE VVITHOVT SINNE . Caluin saith , it is no absurditie that Christ should be tempted of Satan , f f Caluini har●… , in Matth. 4. Modo ne intus , hoc est , in mente & anima quic quam putemus passum fuisse ; so as we doe not thinke , that Christ suffered any thing within the mind , or Soule . Gualter . g g Gualter●…s in Lucae . 4 hom . 38. Neque aliquis putare debet illum cogitationibus eiusmodi , quae , etsi nihil aliud accedat , per se peccati nomine censentur , vel momento indulsisse . Externis tamen sensibus ista obiecit Satan . No Man ought to thinke , that Christ suffered ( or admitted ) these cogitations , not a moment ; because , though nothing else be added besides thought , yet of themselues they are within the compasse of sinne . HOVVBEIT SATAN proposed these things to Christs senses . Yea , of the sight of all the kingdomes of the world in a point of time , which some thinke was a vision , he saith ; h h Ibidem . Non nuda modo imaginatione factum existimo . Ista enim simplici narratione , vt rem veram gestam , Euangelistae exponunt , & tam diligens loci at que temporis notatio id omnino innuere videtur . I doe not thinke , that this was done by imagination only . For the Euangelists report these things with a simple narration , as a matter of fact ; and their exact noting of place and time seemeth vtterly to confirme the same . Vitus Theodorus . i i Vitus Theodorus in Matt. ca. 4. Historia est , quomodo Iesus post baptismum à Diabolo tentatus sit . It is an Historie ( and neither Vision nor Cogitation ) how Iesus after Baptisme was tempted of the diuell . Aretius . k k Aretius in c●… . 4. Matth. Manifestum est presentem corporali specie cum Christo egisse . Nam incessum illi tribuit , & congressum cum Christo pronomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphaticé declarat ; preterea sermonem habet , loquitur , proponit , cit at Scripturam , quae corporalem praesentiam Satanae arguunt . It is euident , that the diuell tempted Christ in some corporall shape . For the Scripture giueth him an accesse to Christ , and the Pronoune ( to him ) declareth emphatically his congresse with Christ ; besides he talketh , and vttereth words , proposeth , and citeth the Scriptures , which argue the corporall presence of Satan . In Erasmus , Bullinger , Musculus , and others , it likewise appeareth that this Tentation was externall , which for length I omit . Yea the Reasons , which leade you to make it an Imagination and spirituall Cogitation of Christs , are so childish , that they will rather euert , then any way establish your conceite . l l Defenc. pag. 83 li. 18. Christ fasted but fortie daies and fortie nights , and so long he was in the Wildernesse . Seeing then Christ was in the Wildernesse all the while that he was tempted , how could he be Really and Actually on a Pinnacle of the Temple at Ierusalem ? ] Learne first to vnderstand Christ was tempted after fortie da●…es . the Scriptures , before you charge them with Contradictions . Saint Marke , whom you would oppose to the rest , omitting the particular circumstances of Christs temptation , saith in generall words , that Christ was in the Wildernesse fortie daies , ( & was ) tempted of Satan . Hence you would infer , that after these forty daies Christ was not tempted ; but which way ? can you tell ? The Euangelist , whose words you pretend , deuideth these two , which you ioyne together , as the point betweene them in all our Greeke Copies doth cleerely conuince . And were they not diuided , thence perhaps you might prooue , that during the time of fortie daies he was in some sort tempted , but that he was not tempted after the end of fortie daies , those words doe no way imply . Besides you take foolish and irreligious paines to conclude by a lame consequent out of one Euangelist , that which two others directly and expresly refute , as if you would trippe the holy Ghost in his Tale. Saint Mathew saith , m m Matt. 4. v. 2. Christ fasting fortie dayes and fortie nights , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward began to be hungrie . S. Luke is plainer : n n Luk. 4. v. 2. Fortie dayes ( sayth he ) was Christ tempted of the diuell , and he did not eat any thing in those dayes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and those ( fortie ) dayes ended , afterward he began to hunger . So that apparantly Christ fasted fortie dayes eating nothing , and at the end thereof began to be hungrie ; which occasion the diuell tooke first to tempt him openly , and so spight of your cauilling conceits , Christ was tempted after the end of fortie dayes , whatsoeuer he was before . Now those words in Saint Lukes text , ( Fortie dayes tempted of the Diuell ) Eusebius and Cyrill , two ancient Greeke Fathers , o Cyril . de recta fide ad Regin●… . li. 2. de Sacerd. Christi . reade disioyned , referring the fortie dayes to Christes being in the wildernesse . o o Euseb. demonst . Euang. li. 3 cap. 2. He was ledde of the Spirit in the wildernesse fortie dayes , ( where the text which they alledge maketh a point ; ) being tempted of the diuell . How beit , it is not materiall to me , whether we say , that Christ abode those fortie dayes in the Wildernesse , or he was tempted those fortie daies in the Wildernesse , since it is plaine , that Saint Luke speaketh of other Temptations during those fortie daies , then those three , which himselfe and Mathew exactly note , begun after the end of those forty daies . Euthymius obserueth , that Marke and Luke doe say , p p Euthymius in 4. ca. Matth. Christ was also tempted in the forti●… daies : so that it is manifest the Diuell tempted him in those daies a farre off , by sleepe , sloth , heauinesse , and such like . But after he knew him once to be hungrie , then he set vpon him , propè & manifesté , neerely and openly . q q Defenc pag. ●…3 . li 23. Chiefly when the Diu●… shewed him all the kingdomes of the world , and the glorie of them , and that in the twinckling of an eye , how could that possibly be done really , actually , and externally ? ] The two things , that stumble you , are the shortnesse of the Time , and the largenesse of the world , all whose kingdomes were shewed to Christ ; which you suppose could neither be viewed in one place , nor in the twinckling of an eye . For the Time ; Saint Lukes words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r r Eras●…i An●…ot . in ca. 4. Luc●… . by which Prouerbiall speech , saith Erasmus , the Graecians expresse a short time . The Syr●…ack Translation importeth as much . For that saith ; Satan shewed him all the kingdomes of the earth in a small time . Neither doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which S. Lukevseth , necessarily signifie an indiuisible time , but a short time As where Plutarch sayth , s s . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . our whole life is but a touch or small stay of time . And likewise Phauorinus : t t Phauorinus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In a point is a good pause or time to breathe . The Apostle vseth the word u u Gal. 6. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the spots and scarres of the stripes which he receiued in his bodie for the Gospell of Christ. Howbe●…t , let the word haue his full strength , it can signifie but that part or point of Time , in which we may see , or speake , as punctum doth in Latine . x x Philip. 2. Hoc punctum temporis , quo loquor . This point of time wherein I speake , sayth Cicero . And Lucretius : y y Lucret. li. 4. Temporis in punct●… rerum simulachra feruntur . In an instant of time the resemblances of things are caried to the eyes . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not enforce such an insensible time as you pretend ; though the diuell tooke no long time to shew those things , and Christ tooke lesse to beholde them ; for he knew better then the diuell did , the vanitie of that worldly glory which Satan so much magnified ; and since for our saluation Christ had layed aside the brightnesse of his diuine Maiestie , during the time of his humilitie ; I verily thinke he would not vouchsafe all earthly pompe any longer view then the turning of an eye to it , and from it ; not that he doubted any temptation in it , but that he despised it as not worthy of his sight , who was Lord of all heauenly power . The manner also how those things were shewed to Christ , may seeme to haue some question ; yet that doth not prooue it an imagination , because the waies were many , by which it might be truely performed . Some thinke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Satan shewed him all the kingdomes of the world ) includeth no particular inspection of euerie place , but a generall direction to the coasts and parts of the earth , where those kingdomes lay , the rest being supplied by speech , and not by sight . So the author of the exposition vpon Matthew vnder Chrysostoms name . z z Ho●…l . 5. in 4. ●…a . Matth. Satan shewed those things , not so that Christ saw the kingdomes themselues , or the cities , people , gold and siluer in them ; but the parts of the earth , in which euerie kingdome , and the chiefe citie thereof stood . For Satan a a Ibid●… . might most directly point with his finger to euerie place , and in words expresse the state , and honor of euerie kingdome . So Euthymius . b b Euthymius in 4. ca. Matth. Satan in a moment of time , as Luke saith , that is , in a small tyme pointed with his ●…inger to the parts of the earth , in which the kingdomes of the world were . This exposition c c Musculus in 4. ca. Matth. Musculus a man of no meane learning amongst our new writers followeth . Satan also might shew , and Christ might see the places themselues , and the pompe thereof : for Satan being an Angell , had another maner of sight , euen in the bodie which he assumed , then we haue : and Christ , when pleased him , could see whither , and what he would . That the Angels of God heare and see the particular words and actions of all men here on earth , S. Paul is a witnesse , where he sayth : d d 1. Tim. 5. I charge thee in the presence of God , and of the Lord Iesus Christ , and of the elect Angels , that thou obserue these things without preiudice or partia●…tie . And againe , we are made a e e ●… Cor. 4. spectacle to the world , to angels , and to men . And likewise : s The woman ought to haue power on her head , because of the Angels ; that is , she ought to couer her head in signe of subiection to the power of the man , because the Angels beholde this , as all other actions of men , either in the Church or in the world . From this power to heare and see what is sayd and done on the face of the earth , euen in the secret and darke places thereof , the diuell is not excluded , in that he is an Angel , though fallen from heauen , and cast vnto the earth , yet an g g Reuel . 12. accuser , and so a beholder of good , whom he impugneth , and of badde , ouer whom he ruleth . And what maruell , that Angels , who by their creation excell ( vs ) in power and might haue this incident to their condition , when as men , God opening their eyes , can see things done in heauen and earth , which naturally they can by no meanes see ? When Dothan was besieged by the Aramites to apprehend Elizeus , and his seruant was afrayd at the sight of them , the Prophet encouraging his seruant , sayd : h h 2. Kings 5. Feare not , for they that be with vs , are moe then they that be with them : and prayed God to open his seruants eyes , which the Lord did ; and h h 2. Kings 5. he looked , and beholde , the mountaine was full of ●…ierie charets and horses , round about Elizeus . i i Mark. 1. Assoone as Iohn was come out of the water , where he baptized Iesus in Iordan , Iohn saw the heauens cleaue asunder , and the Holy Ghost descending on ( Christ ) like a Doue . Steuen likewise not only had his face changed in the Councell , k k Acts 7. as the face of an Angell , but looking stedfastly into heauen , saw the glory of God , and Iesus standing at the right hand of God. Which though the incredulous Iewes did no wayes beleeue , but stopped their eares when they heard him so say , and ranne vpon him all at once , and cast him out of the citie , and stoned him as a blasphemous liar , yet can he be no Christian , Christ might see what he would . that doubteth whether Steuen saw this with his bodily eyes or no ; the Scripture being so resolute for it , how impossible soeuer it be to our eyes . This power to beholde things farre distant , notwithstanding all impediments interiected , not onely Christ had when he would , as appeareth by his words to Nathaniel ; l l Ioh. 1. v. 48. Before Philip called thee , being vnder the figge tree I saw thee ( for which Nathaniel acknowledged him to be the Sonne of God ; ) but he promised his , that they should see greater things . m m Vers. 50. Because I sayd to thee , I saw thee vnder the figge tree , beleeuest thou ? Thou shalt see greater things then these . n n Vers. 51. Verily , verily , I say vnto you , henceforth you shall see the heauens open , and the Angels of God ascending and descending vpon the Sonne of man. Since then Christ could and o o Luke 10. vers . 18. did see Satan , like lightning , fall downe from heauen ; I make no doubt , but he could open his owne eyes to see the remote parts of the earth , when it pleased him , though vsually he did it not , by reason he needed it not : for he knew all things , and euen what was in man , which the Angels doe not ; and therefore needed not any such vse of his eyes , but when he saw his time ; which in this case he might like , lest the d●…uell should despise him , as hauing greater power and cleerer sight then Christ did or could shew himselfe to haue . For which cause also Christ would stand on the pinnacle of the Temple without the diuels helpe , to let him know , that he wanted not power to doe greater things then the diuell vrged him vnto ; but onely that hee would take his owne time , and do nothing at the diuels instigation or motion , nor repugnant to the will and pleasure of God. A third way the diuell had , if Christ would permit it , to set these things before our Sauiours eyes . Satan is able not onely to assume , what shapes he will , and to transforme himselfe into an Angell of light , but also to make specters and shewes of any thing in the aire , and to deceiue the eyes of men , when he is suffered by God so to do : which not onely experience of all ages , but the Scriptures themselues confirme ; wherein all p p 2. Thess. 2. false woonders and signes are ascribed to the operation of Satan . By this meanes Simon the Sorcerer so bewitched the whole citie of Samaria , that q q Acts 8. they all from the least to the greatest gaue heed vnto him , and sayd ; This man is the great power of God. The Sorcerers of Pharaoh r r Exod 7. turned their rods into serpents , and changed the riuers into r r Exod 7. bloud , and brought s s Exod. 8. frogs vpon the land of Egypt , as Moses and Aaron did ; and other miracles could the diuell haue done , as we see by killing of Iobs t t Iob. 1. sheepe and seruants with fire from heauen , and the u u Iob. 2. smiting of Iobs bodie with sore boiles , had not the hand of the Almightie stopped him , and thereby made the Sorcerers confesse , that x x Exod. 8. v 19 there was the finger of God. It was therefore no hard thing for Satan to frame the appearances of kingdomes and cities , and shew the similitudes of them from euery part of the earth , since they are but the figures and semblances of things that we see with our eyes , which Angels good and badde haue in their power , when they are sent of God to do his will. Howbeit , Satan could not delude the eyes of Christ without his knowledge and leaue , though Satan did not so thinke . And therefore all these wayes being possible , yet I thinke the second most agreeable to the words , and see no cause why we should measure Christs sight , ( when pleased him ) by mans reason , when as he did so many things heere on earth aboue all humane power and reason . For he often y y Marke 4. walked on the sea ; and z z Iohn 20. came , and stood in the midst of his disciples , when the doores were shut ; and made the ship that receiued him in the sea of Tiberias , a a Iohn 6. to be by and by at the land , whither they went ; besides many thousand miracles , which he wrought with his word and hand , whiles he conuersed amongst men . Of which , if no Christian may make any question , why flie you to imaginations or visions , so long as Christ had power enough with his eyes to behold whatsoeuer Satan could shew him . It was Satans act , you will say , to shew them , and not Christes . Satan as an angell might see them , and shew them ; and Christ must either confesse , that he could not see so farre , which would argue him to be feebler and weaker in power then the Tempter , and so not the Sonne of God ; or els be pleased to see whatsoeuer Satan could shew , which was easier for him to see , that was God and man , then for Satan to shew , that was but a reprobate angell , and could doe nothing , sauing what was permitted . Whatsoeuer the meanes were , by which Christ did see that which was shewed Histories are not Visions . him , it is euident , that the Scripture directeth vs to a sensible view taken of earthly things and places , and not to a vision , much lesse to a cogitation . For to what end was Christ caried to an exceeding high mountaine , if he did behold those things but in thought , and by a vision ? Cogitations and visions need no hilles , and therefore that circumstance expressed by the Euangelists , refuteth your dreame of spirituall cogitations . And so doth the danger , whereto Satan perswaded our Sauiour to put himselfe , by falling from the pinnacle of the Temple , to see whether the Angels would beare him vp from dashing his foot against a stone . What danger of dashing his feet against the stones could there be in a cogitation without an action ? And as for visions , besides that the Scriptures vse to distinguish dreames and visions from histories and actions , what visions could the diuell shew Christ , except they were delusions ? And that Christ would suffer him to delude his spirit , is far more incredible , than that he would be content to see what Satan could shew . But though the maner may be darke vnto vs , yet is the matter euident , that Satan with the shew of earthly glory would haue allured Christ to accept the kingdome of the earth at his hands . Now the eyes were the greatest prouocations that Satan could vse in that case , since all Christes cogitations were righteous and holy , despising all carthly honour and pompe , as vaine and transitorie ; and if the eye could not be affected therewith , the minde of Christ was farther from embracing it . b b D●…fenc . pag. 83. li 26. I must needs thinke , that as Satan was a subtile spirit , so he could and did sometime spiritually suggest temptations into Christes heart , and yet vtterly without all sinne : which we at no hand can doe , because we are all naturally apt and inclining to euill , as Christ was not . ] Satan could impresse no euill in Christs heart . And I must needs thinke , that you neither vnderstand what a temptation is , nor what detestation of sin was in the Soule of Christ , that you make him willingly subiect his heart to the motions and suggestions of Satan vnto euill . For a thinking vpon euill to detest it or disswade it , was common to Christes humane soule with the best saints of God , and euen with the elect Angels , and was the worke of Gods spirit ; but an inward temptation to euill , that is , a persuasion or motion of the heart to sinne , Christ needed not admit without his owne consent , ( since the Prince of this c c Iohn 14. world had nothing in him ) and could not giue way to any such prouocation without corruption of sinne . In that you attribute more to Satans subtiltie , than to Christes power and integritie , being both God and man , and in his humane soule endued with the fulnesse of the Holy Ghost , you shew your selfe a good Proctor for the Diuell , that giue him abilitie to inuade the soule of Christ , and to impresse in him most sinfull and wicked cogitations , which you call spirituall , because they proceeded from the spirit of error and infidelitie ; not remembring , or not beleeuing that Christ was Lord ouer Satan , and displaced him from such as he formerly possessed , and preserued his Disciples as well from the subtiltie as furie of Satan , that in the end they might tread him vnder their feet . If then Christ could , and did d d 1. Iohn 3. dissolue the works of the Diuell , and e e Acts 10. heale all that were oppressed of the Diuell ; because he was anointed with the Holy Ghost , and with p●…wer : how could the diuell at his pleasure instill perfidious , presumptuous , and blasphemous thoughts into the heart of Christ ? Which if Christ were willing to admit , they could not but infect him with sinne ; if he were vnwilling , and yet forced to endure them , that infirnitie and miserie subiecting him to the perpetuall motion of sinne in his owne he●…rt , nothing differeth from our naturall corruption , when we diss●…nt from the ●…nticements thereof by the guiding of Gods spirit . f f Defenc. pag. 83. li. 30. Yea the Text to the Hebrewes seemeth to proue it also : Christ was tempted in all things like vs without sinne . Then was he tempted both outwardly and also meerely within : for so ●…re we . A light shew of Sc●…ipture will serue you to make a flourish for your fansies . In the begining of this very Page , g g Li. 6. You graunted in vs , that where the mind conceaued any Temptation , there of necessiti●… must be concupiscence and corruption of the flesh ; which in Christ might not ●…e . Now you turne round , and will haue Christ outwardly and inwardly Tempted in all things like to vs ; and doe not see , that if this Temptation be in all points l●…ke to ours , then mus●… Christ haue concupiscence and corruption of the flesh by this consequent of yours , euen as we haue . Or if you confesse therein a difference betwixt vs and Christ , because inward Temptations in vs ( though we by grace di●…ent from them ) are sinnfull , as proceeding from the corruption of our harts , which in Christ , can not be : then doe you falsely and against your own knowledge vrge this place of Scripture to proue that Christ was tempted meerely within , as we are . Where●…ore the words of the Apostle are very true , that Christ was tempted in all things , that is , tried with all kinds of externall a●…ictions and vnsinfull affections as we are ; but as for the internal motion and prouocation of the hart to sinne , which is in vs , that could not be in Christ , because the Apostle in expresse wordes excepteth from Christ all commun●…on of sinne with vs. h h Defenc. pag. 83. li. 33. This was meerely by conceauing and considering of Satans wicked spirituall motion in his spirit , which it was p●…ssible he might d●…e without any yeelding thereto . ] The conceauing The heart suggesting euill sinneth . and considering of Satans motion to sinne , is no sinne ; but for our harts to suggest wicked motions and perswasions to sinne either of themselues , or as Satans Instruments , when our spi●…ts di●…ent , that is the naturall and sinfull corruption of our flesh , which we can not auoide ; and yet is it sinne neuerthelesse in vs , though it be inborne and inuoluntary . What then was it for Christ , when Satan had no power ouer him , nor right in him , to make his hart of his owne accord the diuels Instrument to suggest wicked cogitations and perswasions vnto him , as you defend in this place he did , but to giue place to the diuel to fill his hart with wicked spirituall motions , as you call them ? which God forbid , should come within any Christian mans hart . And therefore if ignorance carie you to th●…s conceite , recall it in time ; if Pride , for my part I must needs de●…st ●…t as much as I doe any point in all your Defence . Defen●… . pag. 83. li. 37. Thus t●…en it was possi●…le , and most likely it is also , that Christ was assaulted and wrastl●… withall by the diuels spirituall suggestions now when in his most bitter Agonie he hanged on the Crosse. In steed●… of full and infallible proofes to iustifie your strange conceits , you pretend possibilities and probabilities , which to me are nothing else but ignorant , and absurd imp●…eties . For you labour tooth and nayle to shew the holinesse of your cause , by drawing the Sonne of God within the limites of our sinnes , not onely a●…●…earing them on the Crosse in his Body , which the Scriptures affirme ; but as desi●… with th●…m , and hatefull to God for them , and guiltie of them , not by Imputation alone , where you first began ; but by the violent and inward impression thereof in Christs hart , and on Christs Spirit , through the working of Satan . And the sinnes , wherewith you would haue Christs owne hart by Satans Instigation assault him in the Wildernesse , were no lesse then distrust in God , presumption to tempt God , and blasphemous adoring of the diuel , besides a manifest and malitious dishonor to God , that Satan gaue all the kingdomes of the earth to whom he would . And on the Crosse you ascribe to Christ in like manner the spirituall and inward cogitations of reprobation , dereliction , malediction , confusion , desperation and damnation , wherewith his owne hart tempted him , as you would haue it , by the diuels spirituall suggestions : since this is the inward conflict , which you dreame Christ had with the powers of hell not outwardly filling his eares with these reproches from the mouthes of his bla●…phemous Persecutors , as the Scriptures witnesse ; but the diuell inwardly so distracting and diuiding Christs thoughts , that his own cogitations by your vngodly resolutions prompted and suggested these things vnto him , as thereto stirred and incensed by Satan . k k Defenc. pa. 84. li. 5. You say he was tempted of Sat●…n all the time of his abode heere on earth . ] I haue no doubt , but Satan did what he could as well by flatteries , as by contumelies to sift the soule of Christ all the time of his abode heere on earth : but he did not this with his owne voice , saue onely in the wildernesse ; by others he did it , and sometimes by such as were neere about Christ ; as when Peter l l Matth. 16. tooke him aside , and said , Master spare thy selfe , this shall not be vnto thee . To whom Christ replied , Get thee behinde me Satan , thou art an offence vnto me , because thou sauourest not the things that are of God , b●…t of m●…n . Where Christ sharpely rebuked Peters counsell and loue as stirred by Satan , vnder shew of good will to hinder him in his purpose of mans Redemption . But I neuer said , as you alleage my words , that Christ was tempted by Satan all the time of his ●…ode on earth ; by which you would haue men beleeue , that I confesse Satan inwardly tempted Christ all his life long . My words are , He m m Con●…lus . pa. 283. li. ●…4 . was tempted in the desert by Satan himselfe , and by Satans members all the time of his abode on earth . [ n n Defenc. pag. 84. li. 6. Then you denie not , but now euen on the crosse Christ was tempted and ass●…lted by Satan , that is by Satans instruments mooued and enraged by him . That men may be the diuels instrumens in perswading or persuing others , both which are called temptations , there is no cause why any man should doubt ; and if these externall temptations could haue sufficed your humorous head , you needed not to haue plunged your selfe so dangerously , as you haue done , into the spirituall cogitations of Christs heart leading and moouing him to sinne in Satans steede . Yea rather you would haue seene , that as men cannot be Satans willing instruments in this case , but they must be partakers of Satans wickednes●…e , so the heart and thoughts of Christ could not be Satans meanes to suggest any sinne to Christ in Satans place , because euerie part and thought of Christ was holie and vndefiled . God himselfe conceaueth and considereth of all mens wickednes●… , when he reprooueth or punisheth the sinnes of men . To conceaue therefore or consider , what Satan by his owne voice , or by the mouthes of his members saide vnto Christ , was no way vnfit for Christes humane integritie , and puritie ; but that Christs heart or inward thoughts should suggest or perswade the same vnto him , which Satan and his members did , if you know what you say , you cannot auoide either haynous impietie , or monstrous stupiditie . o o Defenc. pag. 84 li. 9. This is none other indeed but that which in the entrance of this Question here I obserued : which as I haue before shewed , sufficeth to prooue Christs combating as it were , & wrastling with the powers of ●…ell on the crosse . Ment you no more al this while , but that in tormenting & reuiling Christ on the crosse the Iewes were Satans instruments ? What needed then so many foolish and lewd speeches of Satans p p Defenc pag. 83. li. ●… . 14. 27. ●…7 . inward & spirituall motions , and ●…mptations spiritually suggested into the heart of Christ ? And what proofe is this of Gods proper wrath and indignation laid on the soule of Christ , that the wicked derided him , as they doe God himselfe ? Or is this all the spoile and triumph that Christ had ouer hell and Satan , that he endured whatsoeuer mockes and paines they could deuise ? This no doubt he did , and so did frustrate all the force of hell with his patience , and confidence in God his Father , but he had an other manner of triumph and recompence for the wrong , which he suffered at Satans hand , except you list to deface his glorie , as you doe his innocencie . Howbeit the Reader may heere perceaue on what conceits and coniectures your new redemption by the paines of hell is founded , euen on your owne dreames and deuices , which you cannot expresse , and da●…e not specifie for feare of hatefull absurdities and impieties . q q Defenc. pag. 8●… . li. 12. But you obiect against this , that outward temptation by the mouthes and hands of the wicked is no effect of Gods wrath . No is ? Heere you are cleane contrarie to your selfe and the trueth . ] Were it newes to see you wander either from the trueth or from your owne positions , heere a man might take a full view of your idle and forgetfull rouing and snatching at euerie thing , where not taking the paines to pe●…use the whole reason , or to looke fower lines farder to the knitting of the conclusion , or to weigh the wordes themselues , which you bring , you foolishly mistake my words grounded on your assertion , as if they were mine owne intention ; and presse them as contrarieties in me , which are absurdities in you . Out of these words of the Apostle , Christ spoiled powers and principalities , triumphing ouer them , you would needs conclude in your Treatise after your dissolute and distempered manner : r r Trea pa. 45. li. 11. 20. 22. These principalities are the diuels , therefore it is certaine he felt them , the verie instruments , that wrought the verie effects of Gods seueritie and wrath vpon him . By the verie effects of Gods wrath vpon Christ in this place , you ment s s Conclus . pa. 284 li. 14. the force of Gods proper and immediate wrath vpon the soule of Christ , as I admonished in that sentence , part whereof you cite to make me contrar●…e to my selfe . Since then the diuels , if they wrought any thing on the soule of Christ , must either t t Il id . p●…g . 283. li 21. tempt or torment his soule ; ( as I first obserued ) u u pa. 284. li. 8. and inward temptation by the heart Christ could haue none , ( because that proceedeth from concupiscence and corruption of sinne , from which Christ was most free ) and x x li 9. outward temptation by the mouthes and hands of the wicked is no ( such ) effect of Gods wrath , ( as you mentioned in those words ; ) y y li. 15. but rather a triall of Gods gifts and graces bestowed on vs : It rested , I said , by your owne words , ( as a consequent from them ) that Christ felt the diuels tormenting his soule . Out of this illation from your conce●…ts you catch the middle wordes , wherein I said , that outward temptation was no effect of Gods wrath ( by you intended in this place ) and will needs haue it in me a contradiction to my selfe and to the trueth ; not seeing that I presently in the same sentence shew , what wrath of God you meane , and to what part of Christ you fasten it in this collection ; and in my conclusion note , that by the true construction of your owne wordes these things follow vpon your owne supposals . Notwithstanding all this let the words lie , as they doe ; and Gods wrath there not be taken in your sense , nor depend on your principles ( which yet in all mens eies saue yours , will be plaine enough , considering the reason is a collection from the true intent of your owne wordes , as I admonished the Reader in that verie place ) what fault now finde you with the wordes themselues , imagining they were mine owne , and not drawen out of your vessell ? z z Defenc. pag. 84 li. 15. Elsewhere you truely acknowledge that all outward crosses and ●…fflictions , small or great , are in their nature punishments of sinne , and effects of Gods wrath . Now those doubtlesse are temptations . ] But you impugne that saying , when you please , and will haue all af●…ictions in vs ( of whom I speake ) changed into blessings ; and when the Scripture calleth them wrath , that speech you say is most improper : and now for an aduantage you creepe to the contrary . For if you marke my words in this place , I speake of the temptations of the godly , which come from the mouthes and hands of the wicked , and a●…e trials of Gods gifts and graces bestowed on vs , which are not imparted to the wicked . And therefore if now I crosse the trueth , when I say ( as you suppose ) that the temptations and a●…ctions of the godly are no effects of Gods wrath , then haue you all this while mainely and mightely resisted the trueth , in making this one of the chiefest strengths of your cause , that no crosses or afflictions in the godly are signes or effects of Gods wrath against sinne . Howbeit you leaue my wordes and make consequents of them full like your owne , that is , without toppe or taile , when you come to oppose my speeches one against the other . For where tentation in the Scriptures is sometimes taken for persecution and affliction , sometimes for perswasion and allurement to euill , and sometimes for probation or triall , what a man will doe ; you take hold of the ambiguitie of the word , and where one place speaketh of perswasion to euill , the other of affliction , you iumble them together , and make the one repugnant to the other . Now though afflictions may be called temptations , yet all temptations are not afflictions , nor effects of Gods wrath : otherwise Adam could neuer haue bin tempted in Paradise before sinne ; and friendship , fauor , and flatterie do more often and more properly tempt or prouoke , then affliction , which doth more violently prooue the obedience and patience , that is in men . What temptation might well be ment in this place , appeareth by the word of torment opposed to it , when I said the diuell doth either tempt , or torment : where temptation , if you will needes take the words themselues , must note that which is no torment , and consequently be taken for perswasion by faire and friendly words or meanes , by which the diuell tempteth as dangerously , as by force and violence . And so neither way you hit the trueth , nor can conclude any contrarietie in me , though indeed I spake those words out of your sense of Gods wrath , which is pregnant enough against you , knowing that in your reason , which I refute , you made the diuels to be the verie instruments of Gods proper and spirituall wrath against the soule of Christ. a a Defenc. pag. 84. li. 21. You say outward temptation is rather a triall of Gods gifts and graces bestowed on vs. And is not inward temptation in the godly so to ? I pray you what oddes is this that you make betweene inward and outward temptations ? ] If you know no oddes betweene outward Difference of outward and inward temptations . and inward temptations , you be deepely seene in Diuinitie . Saint Iames telleth you , that b b Iam. 1. v. 14. euerie man is tempted , when he is drawen away , and intised by his owne concupiscence , which of it selfe naturally lusteth against the spirit , and much more when it is inflamed by Satans suggestions and motions . This kinde of temptation riseth from the corruption of our sinnefull nature , and is the poison of sinne dwelling in vs , the verie motion whereof is forbidden by the law of God , Thou shalt not lust ; though it be pardoned in the elect for Christes sake , as all their sinnes are . Outward temptations haue no such necessary condition . It is no sinne to be tempted externally ; otherwise Adam had sinne before his fall , and Christ himselfe was subiect to sinne , for they both were outwardly tempted , though not inwardly , as I teach , and the Church of Christ before me taught the same , howsoeuer you take a pride in departing from the full conse●…t of all learned and religious antiquitie to maintaine your vpstart and most absurd no●…elties , that with figures and fansies you may seeme wise in your owne conceit . c c Defenc. pag. 84. li. 29. 33. 36. Furder , Satan might spiritually and extraordinarily worke together with these his Instruments outwardly afflicting Christs body , and Christ likewise extraordinarily might apprehend the same ; And thus might Christ suffer most strange Temptations , and incomprehensible sorrowes from the furious rage of Satan , and malice of wicked men . ] Here are many mights , rashly and falsly supposed of Christ , but not a mite of Salt , or truth in them . Is it lawfull for you , Sir Defender , to dreame what you list of Christs sufferings , and when you are required proofe thereof , to say ; It might be so extraordinarily ? What absurdities and heresies may not thus be maintayned , if euery addle braine shall frame to himselfe new Passions and strange Temptations in Christ , and all on this ground , forsooth it might be so ? Their eares must exceedingly itche , that will leaue the writings of the Euangelists and Apostles , and listen to your extraordinarie might be . But what might be ? Might Christ vpon all this spirituall fury and subtilitie of Satan , or concurrence and cooperation of the Iewes , haue his Faith , hope or loue of , and in God faile , or decrease ? could he mistrust or doubt , that he might perish , and neither saue himselfe , no●… vs ? why Role you thus with Roperick Termes , and frights of franticke men , when you speake of Christs Temptations , as if hell or Satan were to strong for the Spirit and grace of God in Christ , or could seuer the vnion made with the mightie hand of God of Christs humane nature into one Person with his Diuine ? It may be your strange fansies doe often put you to such plunges ; but he that stedfastly beleeueth in the Sonne of God , and knoweth the truth and force of his Masters words , when ready to goe to his Passion he said to his Disciples ; d d Iohn . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be bold ( or consident ) I haue ouercome , the world ; will neuer doubt such dangers as you dreame of . For in the world which Christ ouercame , is the Prince thereof comprised , euen the diuell ; whom before Christ pronounced to haue nothing , that is no part nor place in him . And to me that am assured , the diuell could doe nothing against Christ , but what Christ himselfe would , and that the Sauiour of the world had power enough not onely to resist , but also to represse the fur●…e and subtilitie of Satan with his word or becke , saue what him selfe would permit , to let the diuell see his violence endured , his as●…aults repelled , his temptations reiected , and his whole kingdome despised aud troden vnder foote ; these Tragicall Termes of yours are but blusterings of a busie Brayne and blastes of an vnstayed Tongue , that would say somewhat , and can not tell what ; and therefore hideth his ●…isformed fansies vnder the visard of strange and incomprehensible conceites . e e Defenc. pag. 85. li. 1. Here now we may see how vniustly you conclude , that Satan could no other way assault Christ , as an Instrument of Gods wrath , but onely by executing torments on his Soule , euen in such wise as he tormenteth damned S●…ules in hell . ] We see you haue opened your packe of strange wares , and wastfull words ; and otherwise besides your owne liking , you haue brought nothing for all this pel●…e and Trash , that you haue vttered . My words that are short , but expressing the same , ( which you with many circumductions fetch about to couer the presumption of your cause , ) you much mislike ; and yet if you weigh them well , you shall see they containe the very summe of your deuices . To be tempted with suggestions of malediction , reiection , confusion , desperation and damnation , ( so they take no place , no●… find no harbour in the hart of man ) can haue no such incomprehensible sorrowes , nor hellish Torments , as you talke of . The Hart by Faith presently and throughly resisting quencheth all those fierie Darts of Satan , as flaxe vnder foote . And therefore you must either take from Christ present and perfect resistance , by de●…reasing his faith , and s●…aggering his hope , or else you can neuer sinck him into such sorrowes , as you suppose . You giue him f f Trea pa. 45. li. 25. a glorious conquest at the last ; but in the meane while you leau●… him not onely fearing and fainting , but euen ouerwhelmed , and all con●…ounded with these strange temptations and incomprehensible sorrowes ; which sometimes , you say come from g g Ibid li. 24. the immediate hand of God , and sometimes from the diuels , h h Defenc pag. 15. ●…i ●…8 . as Gods Instruments working the very effects of Gods wrath vpon him . And these paines , you say , were not onely as sharpe as any are in hell , but euen the same which the damned doe suffer : Now wherein haue I wronged you except with too much sparing you ? What , in saying you defend , that Satan executed Torments on Christs Soule , such as he doth on the demned ? Your words import no lesse . The diuels you say , were Gods Instruments to work on Christ the very effects of his wrath . Now what are the effects of Gods wrath h h Defenc pag. 15. ●…i ●…8 . equall to all the paines of hell , and i i Pag. 12. li. ●…0 . the same which are in ●…ell , but the torments of the damned Soules in hell ? [ But you would haue Christ as well inwardly tempted , as Tormented by the diuell ; and where you defend both , I reported but one . ] Pardon me that wrong ; I would haue hid your folly , but you will not suffer me . Howbeit I refuted the one , and left the other , as worthie none other answere , then that , where in the Scriptures the diuels confesse Christs word and presence did torment them , you without Scripture haue found the diuels tormented Christ. k k Defenc. pag. 85. li. 4. That can be , say you , no other way then by Satans verie poss●…ssing of those soules . Which grosse and infernall speculations of yours , ( for trueths you can not make them ) I vtterly leaue to your owne discussing . Are your fansies become so fine , that what the Scriptures teach of Satans possessing mens soules or bodies , must be grosse ; and your inuentions without wit or reason , must be spruice ? What sayd I in any of these things which the plaine words , or maine grounds of the Scripture do not confirme ? That the diuell can not worke , but where he is ? Will you giue him more then an almighty power , to worke where he is not , or will you affoord him an omnipresence equall with God , that he may be euery where , to the end he may worke euery where , as God doth ? Satan may torment the soule , you will say , and not possesse it . ] The diuels that could not worke on swine , but they must first l l Matth. 8. enter them , before they could make them runne headlong into the sea , can they worke in men , before they enter and possesse them ? The Cananite that intreated Christ to haue m m Matth. 15. mercie on her daughter , who was m m Matth. 15. miserably vexed with a diuell , receiued at length this answer ; n n Mark. ●… . For this saying , goe thy way ●…he diuell is gone out of thy daughter . The father that brought his lunaticke sonne to Christ , confessed o o Mark. 9. he had a d●…mbe spirit , which did teare him , and cast him often into the fire , and into the water to destroy him : and Christ confirmeth his words in saying ; o o Mark. 9. Thou dumbe and deafe spirit come out of him , and enter no more into him . So that the diuell cannot inwardly torment the bodie of man or beast , but he must enter it , and so possesse it . How much lesse can he torment the soule or worke therein , but he must likewise possesse it , and haue it in his power , before he can afflict it ? The entring and possessing of mens bodies and soules by diuels , are no such infernall s●… 〈◊〉 as you would make them ; they are the caueats and admonitions of Christ himselfe . p p Matth 12. When an vncleane spirit , sayth he , is gone out of a man , and returning , sindeth his house ( whence he came out ) emptie , he taketh vnto him seuen other spirits worse then himsele , and they enter in , and dwell there ; and the end of that ●…an is worse then the beginning . And q q Luke 11. when a strong man armed keepeth his house , the things which he possesseth are in pe●… . So that the Scriptures warne vs to haue Christ dwelling in our hearts by faith , l●…t the diuell finde them emptie , and so enter aud possesse them . Now touching your Iuniper conceits , that Satan inwardly did worke or stirre in Christes heart those strange temptations which you talke of , which indeed were wicked and impious cogitations ; or that he did torment the soule of Christ with the paines of the damned , what Scripture I pray you doth warrant these worse then infernall speculations ? For the diuels themselues confessed , they had nothing to doe with Christ ; and you make them the raisers of strange temptations in Christes heart , and inflictors of incomprehensible sorrowes on Christes soule . And where they truly acknowledged that Christes word and power tormented them , you haue deuised , that the diue●… should vnspeakably torment Christ on the Crosse. So lawfull is it for you , and vsuall with you , to take the fulnesse of power and grace from Christ , and to subiect his soule and spirit to Satans subtiltie . t t Defenc pag. 85 li 9. Notwithstanding this heere I 〈◊〉 , that howsoeuer the meanes or maner was of Sa●… and his furious bands assaulting of Christ on the Crosse , it made certainly an impression of most 〈◊〉 sorrow and torment in his soule . ] Your single and double vouchers with certainty and warranty are so rise , that no wise man will take your word for a grey go●…e quill . You auouch it and you are certaine of it , but how proue you one line or letter of all that here you say ? Christes stripes and wounds receiued of the Iewes , were painfull to him ; and the taunts , mocks , and blasphemies of all sorts vttered against him , were g●…euous vnto him ; but what is this to the most dolefull and incomprehensible torments inflicted on Christes soule , as you say you be assured , by the diuell ? The Euangelists expresse what was done and sayd to Christ on the Crosse , that you disdaine as grosse ; and in your curious , but irreligious subtilitie , will haue the diuell not only tempt inwardly the spirit of Christ with strange and most wicked cogitations ; ( for the diuell hauing by your doctrine power and choise what he would suggest , would forbeare no wickednesse ) but incomprehensibly torment the soule of Christ ; and when you should make proofe thereof , you tell vs you auouch , it was certainly so . s s Defenc pag. 85. ●…i 12. Christ felt and discerned by that meanes the verie stroke of Gods owne hand vpon him , and receiued the sting of his wrath and indignation therein , which then wrought and was reuealed chiefly then vpon him for all our sinnes . ] Meane you that Christ felt the stroke of Gods owne hand by the temptations , or by the torments which Satan offered to his soule ? If by temptations ; besides that you giue S. Iames the lie , who sayth , t t Iames 1. God tempteth no man ( with euill , ) you make God with his owne hand to moue and prouoke Christ to wickednesse , which is more then infernall wickednesse to auouch , If you meane by torments ; those you teach must come from the immediate hand of God vpon the soule of Christ ; and will you make the diuell to be Gods immediate hand ? Choose here , whether all your graue discourse ( at your first entrance into this question ) of the soules proper and immediate suffering shall be wholy idle , and vtterly false , or whether the diuell shall be Gods immediate hand . Gods immediate hand is his eternall , diuine , and almighty power , which if you admit the diuell to be ; I must confesse all my speculations , beleeuing but one God , and him to be most pure and holy , are plaine and grosse in respect of your new found hell , and your eternall and almighty Ruler thereof , the diuell . As for proofe , I should wrong you to aske for any ; it is not your maner to vouchsafe to proue what you say ; but to say what you list vnder certaine generall stales of words ; which are but dennes of theeues to rob Christ of his sanctitie and glorie . What Christ discerned in his sufferings , is neuer like to come from you with any trueth , you follow your fansies so much as your best guides ; which leade you to a sidelesse and bottomlesse pit of absurd dreames and doctrines . You distinguish nothing , you define nothing , you proue nothing ; onely you wallow in the mire of strange temptations , and most dolefull and incomprehensible sorrowes ; how , why , or what , you can not tell , but the hand of God serueth you at all assayes to bring out your misborne and misshapen speculations vnder some shew of religion , because you pretend the power of God. For my part , what the Scriptures euidently auouch of Christes sufferings , that I faithfully beleeue ; what is deuised or added by mens imaginations and fictions , I vtterly reiect not as false and presumptuous only , but as absurd and irreligious . What the Scriptures say Christ discerned in his sufferings , I haue often specified , which farre differeth from your strange and imaginary speculations . They auouch of Christ , that he u u Acts 2. saw God alwaies at his right hand , that he should not be shaken ; and therfore his heart was glad , and his tongue reioyced . And x x Heb. 12. for the ioy proposed vnto him , ( and therefore discerned by him ) he endured the crosse and despised the shame thereof . Christ himselfe after his last supper , y y Ioh. 18. knowing all things that should befall him , and that z z Ioh. 13. his houre was come , that he should depart out of this world vnto the Father , and that the Father had giuen all things into his hands , and that he was come from God , and went to God ; not onely pronounced the diuel , for all his comming against him , a a Ioh 14. had nothing in him , but speaking directly of his passion , said ; b b Ioh. 17. Father the houre is come , glorifie thy sonne , that thy sonne may glorifie thee ; as thou hast giuen him power ouer all flesh , that hee might giue them life euerlasting . I haue glorified thee on earth , and now Father glorifie me with thy selfe , with the glorie which I had with thee before the world was . With this most assured and infallible perswasion and resolution Christ passed to his passion to be glorified , and thereby declared to be the Sonne of God. Which the Theefe on the crosse confessing , receaued that present day an euerlasting reward in Paradise ; And the Centurion and Souldiers , that watched him , when they saw the manner of his death and woonders consequent , acknowledged , saying ; c c Matth. 27. Truely this man was the Sonne of God. Against this foundation of faith and knowledge in the soule and spirit of Christ , if you dreame of any doubt or feare , that did arise in the heart of Christ vpon any suggestions of men or diuels , you make him a liar and a sinner . His faith could not shrinke without hainous infidelitie , because he was assured of his personall vnion with God , and of his inunction with power and the holie Ghost from God , by the voice of his Father speaking thrice from heauen vnto him , by the visible descent of the holie Ghost vpon him at his baptisme , by the seruice and adoration of Angels , by the power and commaund , which he had ouerall creatures , and ouer diuels themselues . Wherefore the least doubt or distrust in Christs heart , that his person might perish , or his sacrifice be reiected , or that his Father was or could be displeased with him , must needs haue beene most detestable impietie . And this cleerenesse of faith and knowledge standing fast , and immooueable against all the powers of hell , what strange temptations or incomprehensible torments could the diuell worke in the soule of Christ , the Scriptures assuring vs , that the d d Ephes. 6. shield of faith ( euen in vs ) quencheth all the fi●…rie darts of the wicked , and that e e Iames 4. the diuell will flie from vs , when he is resisted ? And therefore as f f 1. Pet. 4. we reioice , ( and ought so to doe ) in that we be partakers of Christs sufferings ; so Christ in all his sufferings had exceeding both comfort and ioy , though the anguish of his flesh were very painfull vnto him , whereto the manhood of Christ did ful mit it selfe , according to the will of God. g g Defenc. pag 〈◊〉 . li. 16. Neither say you any thing whereby you doe or can ouerthrow this assertion . ] What can , or need more be said against this , and all other your false and vaine conceits , then that they haue no ground in the word of God , but are couered with certaine close and currant phrases , which you neuer expound , least you should lie open to infinite absurdities , and impieties . As euen in this case , which is now before vs ; you tell vs , Christ dis●…erned the very stroke of Gods own hand , & receaued the sting of his wrath : where these words , the stroke and sting , being metaphores , designe no proprietie nor particularitie of Christs sufferings : but any of those paines , which Christ receaued in his bodie , may iustly be called the stroke of Gods hand , or sting of his wrath . So that you secretly carie your meaning in euerie place with some ambiguous words , which cannot be directly refuted , because there is no speciall thing mentioned in them , but generall and metaphoricall circumstances guilesully proposed . h h Defenc. pag. 85. li. 17. Our authorised doctrine in England agreeth with me , saying , he fought and wrastled as it were hand to hand with the whole armie of hell . ] At least you dreame so , but where are the words , that expresse any such thing , as you take vpon you to maintaine ? The Catechisme saith , Christ encountered , and wrastled with the whole power of Satan . I saie no lesse , but still obseruing Christs owne words , that i i Iohn 14. within him ( Satan ) had nothing . You suppose , that Christs owne heart was a souldier of Satans , and fought against his fa●…th by seruing the diuels turne ; the Catechisme saith no such thing . Satan with all his power and pollicie , force and ●…urie did what he could , by the mouths and hands of the wicked to tire Christs patience , and shake his confidence , but he could do neither ; Christ persisting in most perfect patience , faith , and obedience to the verie breathing out of his soule . To aggrauate the paines of Christes stripes and wounds , Satan omitted no meane , that by men he could execute . To vndermine and batter Christes faith , the diuell opened the mouthes of the k k Luke 23. People , that gazed on him ; of the high l l M●…k 15. Priests and k k Luke 23. Rulers , that conspired against him ; of the Scribes and Pharises that derided him ; of the l Passengers , that shooke their heads at him ; of the m m Matth 27. Souldiers , that crucified him ; of the Theefe , that hung with him ; to mocke , reuile , and blasphem●… him ; as falsly calling himselfe the Sonne of God , and forsaken of God , and left vnable to saue or helpe himselfe . Their tentations the Scriptures doe specifie , which were sufficient to trie the stedfastnesse of Christs faith and hope ; of others they make no mention . And to these , or any other if you thinke Christs heart did yeeld but by fearing or doubting , whether their words were true or no , you take from him all assurance of faith , and place him in the midst betweene fidelitie and infidelitle , hope and despaire , as not resolued whether God would deceaue him , and forsake him vnder the burden of our sinnes , and his sufferings . This perplexitie would indeed haue beene a strange temptation , and horrible torment of minde , but withall a manifest faile in faith , and ecclipse of hope , which if you take from Christ , you robbe him not onely of his comfort , confidence , and glorie ; but euen of all pietie , patience , and obedience for that time , as doubting whether God were faithfull in his promise , and whether the coniunction of God and man in his person might be seuered and dissolued or no. But of these temptations , feares , and sorrowes , I wish you to take heede , least if you defile the merits , or diminish the graces of his sufferings , you declare your selfe to be any thing rather then a Christian , and to haue no part in the kingdome of God , and of Christ , by dishonoring the Father , and the Sonne to serue your owne fansies . n n Defenc pag. 85. li. 20. Where you detest my sense of the Apostle in this place , and yet giue no inkling of anie other sense at all , it is more then half a conclusion against you , that my interpretation of it is vniustly by you reprooued . ] Such conclusions doe well become a man of your iudgement . The Defender ●…ainly presumeth all places of his vnanswered , to be granted . As though I must be bound to make Commentaries vpon all the Scriptures , which you abuse , or else you will take the trueth tardie by my default . It sufficed good Sir , that your application had neither coherence with the Apostles words , nor deriuance from them ; and so was woorthely reiected as voide of all reason and sense . For this , that Christs soule was inwardly tempted , and tormented by diuels , because he triumphed ouer them most gloriously , this , I say , to all wise men is rather a meriement or a prattlement , then an argument . That they resisted , or inuaded , might happely be collected , not from the force of those words , but from the disposition of such enemies : yet which way they inuaded , or how farre they preuailed , can no way be thence coniectured , though it be strongly by you conceited . The Apostles words as I haue shewed , may either declare the glory of Christes resurrection , wherein all knees of things in heauen , earth , and hell did bow , and stoupe vnto him rising from the dead ; or , as some apply them , expresse the power and glorie of his Passion , in which by the perfection of his innocence , patience , and obedience , he spoyled sinne and Satan of al their right and force ouer his Elect , and caried all his Enemies as Captiues in an open shew before God and his Angels , notwithstanding all the instance , or resistance they could make . From either of these senses how you can inferre , that Satan tormented the Soule of Christ , or that he impressed in Christs hart spirituall wicked cogitations or motions , I verily doe not see , except you haue a Patent to make Conclusions contrary to their Premisses . o o Defenc. pa. 85. li. 25. Then you come to confute my fourth Reason , but the mainest points thereof you haue not so much as touched ; I shewed that the Godly sometimes in this life , doe feele a tast of Gods insinite wrath , and euen of hellish sorrowes . 2. That Christ our Redeemer suffered for vs as deepely , yea deeper , then euen any of vs heere doe suffer , but all this you can here clenly passe ouer without any word to it . ] The matters were belike very waightie , and your proofes many , that I was forced to passe them with silence . Indeede I neither tooke , nor had any more time to refute your Treatise , then whiles my Sermons were in Printing , as they know , that had the doing thereof : and that made me the shorter in refelling your Reasons , and sometimes the darker in proposing ruine owne ; but as for this , which here you complaine of , I saw no cause , why in that speedie dispatch , I should trouble my selfe any longer with it . The first Proposition in some sense I admitted ; the second , which you barely supposed without proofe I reiected as iniurious to Christ , and repugnant to the Apostles words , which you alleaged for it . Neither haue you in this long aduised , and farre consulted Defence so much as medled with the instances , that I gaue against your false Collection . Let him that will , read the 286. Page of my Conclusion , and see whether touching the maine points here pretended , you were not briefely , but truely answered , and stand yet staggered with the parts there specified . The summe of mine Answere to both , as my words there witnesse , was this . p p Conclus . pa. 286. li. 7. The Terrors of minde , which we fecle through conscience of our vnworthinesse , ignorance of Gods Counsell , and distrust of Gods fauour , Christ neuer felt ; his Faith admitted no doubting , his loue excluded all fearing , his hope reiected all despairing . q q Ibid. li. 15. He was tempted in all things alike , except sinne . Then neither the rootes , parts , nor fruites of sinne must be in him : but the Apostle , that excepteth sinne , excepteth all sinfull adherents . What say you to this , is it no Answere ? I would gladly heare what you can reioyne against it . But you , that skip euery thing , which toucheth you to the quicke , and iette in your generall Phrases , like a Crow in a gutter , ouer leape what you list ; and then for a shew surmise , that your Reasons and proofes are silenced . Well I may speake now more largely and plainly , but in effect I can speake neither more truely , nor more directly : then I then did . Yet for your pleasure I will not refuse to put your Propositions once more on foote , to see how currant they are . r r Defenc. pag. 85. li. 27. The Godly sometimes in this life doe feele a tast of Gods infinite wrath , and euen of hellish sorrowes . You commit but three foule ouersights in this one proposition . 1. You marre the whole , and make it impertinent to your purpose . 2. You contradict your Contradictions in the Defender . maine Positions . 3. You rest on euident ambiguities , or open falsities . What some of the godly doe sometimes feele either in Body or Soule , maketh nothing to Christs sufferings by your owne Confession . Your owne Rule is . s s Defenc. pag. 86. li. 32. In these words Christ was like vs in all Temptations and afflictions , we are to vnderstand all , that are incident to mankind generally , not which happen to any man particularly . So that what the godly doe sometimes feele ( for not onely Children and Infants , but many thousand Christians die free from these hellish sorrowes of yours ) may not be made a President for Christs sufferings . And where you , or your Corrector would after salue this ouersight , by saying in the margine ; t t Defenc. pag 8●… in margine . li. 1. which though all generally feele not , yet generally is due to all in respect of sinne ; you multiply your absurdities , you mend not the loosenesse of this Proposition . For due to all in respect of sinne , are all manner of externall and corporall plagues , from many of which your selfe would exempt Christ by this obseruation of yours ; and likewise reiection , confusion , desperation , and eternall damnation are due to all in respect of sinne , from which if you doe not exempt Christ , you exempt your selfe out of the number of the Faithfull to take a worse course then Iudas , who yeelded his Masters Body into the hands of men , where this conceit yeeldeth Christs Soule into the power of diuels . Secondly , be you now of the minde that the Godly doe sometimes feele a Tast of Gods wrath ? How often haue you resolued , and Proclaimed in this Booke , that u u Defenc. pa. 13. li 8. to the Godly their afflictions , both small and great , are no effects of Gods proper wrath , and now they sometimes feele a Tast of his Infinite wrath ? What shift to saue this repugnancie , can you deuise ? [ Gods Infinite wrath perhaps is not his proper wrath . ] It is the same , you say , that Christ suffered , and since Christ by your Doctrine suffered none but the proper wrath of God , the Faithfull feeling the same , that Christ did , must suffer the same kind of wrath , that Christ suffered . Againe , can you find vs an Infinite wrath in God , that is not properly wrath ? What hath Gods proper wrath , of which you haue iangled so much , more then Infinite in time , or degree , or both ? but these Resolutions of yours be like your Inuentions , they hang together , as drunken mens steps , or mad mens dreames . Consult I pray you with your friends , and aske them what answere you shall yeelde to this forgetfulnesse of theirs , or variablenesse of yours . Thirdly , what meane you by hellish sorowes ? If you thereby note the feare of hell , Men ●…ay feare but not suffer the true paines of hell in this lise . which may often afright the seruants of God in this life , is that the worst the damned feele ? Haue the true paines of hell no more in them , but a feare thereof ? Is it possible for men in this mortall flesh and life to endure the true paines of hell , and of the damned ? If you so thinke , you new stampe vs a strange , but an easie hell , in respect of those terrible iudgements , which God hath ordeined for the wicked in the world to come . Will you flie to your metaphors , and say that hell paines are taken for great and exceeding ? Then play you with figures and phrases , as your fashion is , and come nothing neere to the substance of the cause . So that the one is a sensible vntrueth , the other is a shifting trifle brought in to lengthen the tale , when matter faileth . And when all is sayd , so much is sound , as I forwarned at first , that x x Conclus . pa. 286. li. 29. fearing , doubting , or distrusting lest God will for our manifolde sinnes cast vs from his presence , and condemne vs to hell , commeth in vs from the guiltinesse of conscience , and weaknesse of faith and hope , which in Christ neither had , nor could haue any place . My next proposition , which you left vntouched , is , that y y Defenc. pag. 85. li. 28. Christ our Redeemer suffered for vs as deeply , yea deeper then any of vs here do suffer , or can suffer . ] This proposition no way helpeth your intent , and besides , wanteth both parts and proofs : for if the whole were granted , as you offer it , you can neuer thence conclude , that Christ suffered the true paines of the damned , till first you shew , that all the faithfull in this life do likewise suffer the true paines of the damned , which were a monstrous miscreance meet for your new made hell . Such desperate and reprobate assertions , as haue no touch of proofe , nor taste of trueth , you place in the foreward of your fanseries . [ But Christ you say , suffered as deepely as euer any of vs heere doth , or can suffer . ] Then did Christ by your doctrine not only doubt , and distrust , but euen despaire his owne saluation : for so haue many done , that after were recouered and restored by grace ; and so you wrappe the Sonne of God not onely within the guilt , but within the verie sincke of our sinnes inherent , now not in the temptation , but in the perswasion of the heart : for therewith haue many of the Elect beene grieuously afflicted for the time . This it is for a man of your vnderstanding , to wade in waters aboue your heigth , and to finde no bottome till you come to the depth of all impietie , which you do not intend , but can not auoid by the consequence of your positions . Two lines and lesse in my Conclusion , euen where you complaine for want of answer , would haue eased you of all these frantike imaginations , had you but soberly considered them , or aduisedly sought to disproue them . Christes z z Conclus . pa. 286. li. 10. faith ( I sayd ) admitted no doubting , his loue excluded all fearing , his hope reiected all despairing . Which of these doe you or dare you denie ? Whether doubting be infidelitie ? S. Iames sayth ; a a Iames 1. Let a man aske in faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing doubting , or staggering : sor let not such a man thinke , that he shall receiue any thing from the Lord. That condition our Sauiour addeth vnto saith : b b Matth. 21. If you shall haue faith , and not doubt : for doubting , as Paul writeth , proceedeth from infidelity . Abraham c c Rom. 4. doubted not of the promise of God through vnbeliefe , but was strengthened in faith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being fully assured , that he which had promised was able to performe it . Therefore Christ sayd to Peter : d d Matth. 14. O thou of little faith , why didst thou doubt ? and to all the rest ; e e Matth. 8. Why are you fearefull , ô you of little faith ? So that faith is a full and constant perswasion of Gods promises without all feare or doubt , that we may be deceiued or defrauded . Then must there in Christ be either no doubting , or small faith . And if vnbeliefe in vs be sinne , what was it in Christ after so many and so cleere euidences of Gods owne voice and oath vnto him ? f f Psal. 89. I haue sworne to Dauid my seruant , Thy seed will I stablish for euer . And againe ; I haue sworne once by mine holinesse , I will not faile Dauid , his seed shall endure for euer . And likewise ; g g Psal. 110. The Lord sware and will not repent , Thou art a Priest for euer after the order of Melchisedech . After these oathes , promises , and speeches of God from heauen to the manhood of Christ , all doubting and distrusting is most hainous and horrible sinne ; which , if any man attribute to Christ , he is worse then a Iew or a Turke . For they know him not ; we doe know him to be the Sonne of God , and Trueth it selfe . Set this downe for an infallible rule in Christian religion , as indeed it is the foundation of all our saith ( for if Christ might be a liar and a sinner , we are but deceiued in trusting to him ) and none of these inward torments or deepe sufferings which you desperately dreame of , can be fast●…ed on Christ. So long as Christes heart and spirit stood fixed and immoued in the graces and promises of God , no such strange doubt or feare , temptation or torment , as you talke of , could afflict him . No force of Satan , no sting of sinne , no storme of wrath could confound him , or amaze him . In vs these things are possible , because the corruption of flesh , and want of grace often pinch vs with remorse of conscience , and remembrance of sinne committed ; but in Christ there could be no such thing . And all your drifts to make him like vs in our sinfull affections , and conflicts with confusion and desperation , as they haue no ground in the Scriptures , so are they weake and wicked , in that you measure the fulnesse of Christes graces , and his freedome from all sinne , by the faithlesse and fearefull assaults , that sinne and Satan make on the corrupt and irregenerate parts and powers of our soules . Wherefore as I first resolued , so I now reiterate by reason of your importunitie , that h h 1 Iohn 4. perfect loue ( in Christ ) did cast out feare , and i i Rom. 5. reioycing vnder hope made him with patience to expect the performance of Gods promises , and with all obedience to endure whatsoeuer the counsell of God had soredetermined to be done vnto which must be farre from Christ ? Is Infidelitie , and distrust no sinne with you , that you make it common to Christ with vs ? or are doubting and fearing no parts of infidelity ? or what feare or doubt of his saluation could incomprehensibly torment the soule of Christ , except his heart did first encline from faith to feare , and so apprehend the griefe of Gods fauour lost , or in imminent danger to be lost ? You haue giuen vs three variations of this incomprehensible and infinite paine and griefe , which should torment the soule of Christ , and yet you know not where to rest . The first was vnspeakeable smart and paine from Gods immediate hand , inflicting What torments the Defen●…er hath de●…sed for Christes soule . the same anguish on the soule of his Sonne , that he doth on the damned spirits . For this you haue neither script nor scrole , text nor title in the word of God ; it is a bold and lewd deuice of yours presuming what you please of Gods hand , because it is diuersly taken in the Scriptures . From thence you lept to diuels , and made them Gods instruments to torment the soule of Christ with strange temptations , and incomprehensible sorrowes suggested into the soule of Christ. Then you made Christs owne heart conceaue , and discerne from the wordes and acts of the Iewes fired and enraged by Satan , the dreadfull and painfull strokes and stings of Gods anger , and iust indignation against him for our sinnes ; and yet all these are but the tumultuous dreames of your owne head , and certaine wastefull words that may be drawen to diuers senses , besides which you haue neither expressed nor confirmed any thing . Now you begin to make Commentaries vpon the Apostle to the Hebrewes , which are as cleere as a coale , and as sound as a satchell of saw-dust . p p Defenc. pag. 86. li. 10. First , en ho , in that which himselfe suffered , signifieth either the 1 1 Defenc. pag. 86. li. 10. matter wherein Christ is able to succour vs , or the 2 2 Defenc. pag. 86. li. 10. meanes whereby he becommeth readie and fit to succour vs , or els the occasion and 3 3 Defenc. pag. 86. li. 10. reason , why he is the readier to succour vs , euen in that he himselfe suffered and was tempted . ] Your expositions be like your conclusions , they haue neither root nor rinde . Here are in shew three parts of a diuision , all which indeed ( you say ) are q q Defenc. pag. 86. li. 31. but one and the same in effect , and so your triple diuision senselesse and needlesse , the parts importing one thing ; and the r r Li. 27. first way seemeth to you not the vnlikeliest ; which , if you put any difference between them , is the falsest & farthest from the Apostles meaning . For that Christ helpeth men in nothing , but what himselfe first suffered , that he suffred al particular degrees , & speciall sorts of afflictions , as well in soule as in bodie , which may befall any man ; these are so lowd lies , that but you , no man would make either of them the apostles speech or purpose . But your lucke is to light on the worst , or your choise leadeth you to fansie the foulest , that you may differ fro other men , & be singular in your own sense . For your selfe see , & say , s s Li. 35. all the particular ( kinds of ) crosses in the world neither could nor can possibly come to any man , and so not to Christ. Why then make you that the likeliest meaning of the Apostles words , that Christ suffered all the matter , that is , all those kinds of paines wherein he succoureth vs ? If you meane generally , that Christ tasted all sorts of paines , that is , both corporall and spirituall , then shall you neuer conclude , that he tasted this or that kinde of paine in speciall ; but it sufficeth that Christ had not only a diuine respect in mercie , but an humane sense and experience of our miseries both outward and inward , to assure vs , that he is compassionate and tenderly affected in our infirmities and extremities , because he himselfe felt the sharpnesse of feare , sorow , shame and paine , whiles heere he liued ; and hath not forgotten how neere they pinch the weakenesse of mans nature . And more the Apostle meant not in those words then to shew , the Sonne of God would in his owne person and humane nature feele our infirmities and miseries , that he might haue an humane commiseration and compassion of vs , when we are afflicted , by the remembrance of his owne sufferings , which the words doe fully fit . For t t Heb. 2. en ho , in that ( or in as much as ) he suffered , when he was tempted ( or tried ) he is able ( with more tendernesse of heart ) to helpe those that are tempted . u u Defenc. pag. 86. li. 18. Which way soeuer of these three we take the words , yet they plainly inferre , that Christ him selfe felt all the miserie and smart of our sufferings and Temptations , which at any time we feele . ] The smart and griefe of reiection , confusion , desperation , and such like Christ neuer tasted , because they are faithlesse , and gracelesse , feares and sorrowes in vs. Yet in these Christ can and doth s●…ccour vs , not because he suffered the same , but for that he knoweth what affliction of spirit , feare , and sorrow bring with them , by his owne experience , not of the same obiects , which are sinfull ; but of the same affections , which are naturall . And none of these waies , which you mention , came neere the concluding of any such thing , except you vrge the first against all truth and sense acknowledged euen by your selfe , where you say , x x Defenc. pag. 87. li 21. I speake not of euery particular in each of them , or which euery man meeteth withall . Graunt then , that Christ in his manhood would ●…eele the sharpest impressions , that feare or sorrow , shame or paine could make on the Body or Soule of Man , but still without sinne : is that a proofe that Christ ●…ed reiection , confusion or damnation , because he tasted how deeply feare could af●…ct mans nature ? What ignorant and vncoherent Collections are these ; Christ t●…ed the sharpnesse of all our affections , as namely of feare , sorrow , and shame ; ergo he had all the same causes and obiects of feare , sorrow , and shame , that we do and may ●…eele ? Who reasoneth so that hath any reason left in his head or hart ? This 〈◊〉 the 〈◊〉 KATA PANTA , in all things , doe fully import . The words kata panta , in all things , or altogether , may haue out of the very Text of the Apostle to the 〈◊〉 foure seuerall references , and none of them neere the false construction that you make of them . The first is , he must be like his bretheren , in all the parts of Mans nature ; for ●…e 〈◊〉 not the ( nature of ) Angels , but the Seede of Abraham . Wherefore in all things , ( that is in all the parts and necessarie consequents of Mans nature ) he mu●… be like 〈◊〉 Bretheren . 2. He must be like not this or that Brother , and so not like any particular Persons in any speciall cause or Circumstance , but wherein they all a●…e Bretheren each to other , y y Hebr. 2. in all those things he must be like them all . 3. It is but a likenesse , that the Apostle vrgeth in all these things , there is no equalitie , much lesse an Identitie required in those words , not that Christ in patient su●…ering of afflictions did not pa●… all , but these words import a Similitude , and haue no farder force . 4. These and all other things , that were in Christ , must be in him without sinne ; z z H●…r . 4. he was tempted in all things after a likenesse , ( but ) without sinne . So that in all his Infirmities , affections , Temptations , and afflictions he was still free from sinne , which may be the Apostles m●…aning in the la●…r place , to note , that how diu●…rs soeuer Christs Temptations were , yet he was temp●…d in all things without sinne . Then all such feares and sorrowes , as h●…ue in them any doubt or distrust of Gods fauour , aud Christs Saluation , are vtterly excluded from him by the Apostles owne limitations , and therefore you loose but your labour by pretence of these words to bring Christ within the compasse of your 〈◊〉 feares and sorrowes . a a Defenc pag. 86. 〈◊〉 . 2●… . Hereto ●…erueth our publike Doctrine , Diram execrationem in se suscepit . ] You handle the 〈◊〉 , as you doe the Scriptures and Fathers , turning them from their right What Christ 〈◊〉 for 〈◊〉 . sense to serue your priuate Doctrines . Christ vndertook our curse , saith the Ca●…isme ; what then ? Christ vndertooke all our sinnes ; and all the punishment due vnto them , not to 〈◊〉 it in the same kinde , but to dissolue it in his Person , and to discharge vs of it . Yea he vndertooke our reiection , confusion , and damnation ; to satisfie them , not to beare them ; to cl●… them , not to beare them . So that hence you may conclude a Satisfaction and dissolution made by Christ of all these things , that were due to vs ; but you may not inferre , that he was vtterly reiected , inwardly confounded , or eternally condemned ; as we should haue beene , and the damned are . Againe , he tooke vpon him the Satisfaction and recompence of all our sinnes and paines . But where ? Saint Peter●…aith , Christ bare our sinnes in his Body on the Tree ; and Saint Paul saith , b 〈◊〉 . 〈◊〉 2. Christ 〈◊〉 things in 〈◊〉 , and things in heauen , by the bloud of his Cr●… , and recon●… c 〈◊〉 2. vs in the Body of his flesh . Christ vndertooke then to abolish our curse and cond●…tion , but in the Body of his flesh , where he reconciled vs vnto God. So that you must bring 〈◊〉 words out of the Catechisme , before your Doctrine will 〈◊〉 〈◊〉 drawen . And by your leaue , I take the Catechisme permitted to be taught in Schooles , but not Authorized for the publike Doctrine of this Realme . Neither are you the Man , that so much respect authoritie farre more publike then this , where it sorteth not with your fansies . But here you haue caught a word or two , that may be misused , and that is the cause the Catechisme is so much magnified by your priuate Authoritie , as to be the publike Doctrine of this Realme . Which I speake not to disgrace the Booke , but to make difference betwixt your verdict , and the Iudgement of the whole Realme . d d Defenc. pag. 87. li. 7. You might haue giuen a good sense of my words ( if you had any mind 〈◊〉 ) as of those generall and large words of the Scripture , whereupon I grounded my selfe . ] It is more then time , we should yeelde such a ghest as you are , the same submission and reuerence , that we giue to the Sacred Scriptures ; specially when you abuse the words of the holy Ghost to your priuate & vnsound conceits . In the word of God I am bound to looke to the meaning of the Writer , who could not erre ; and therefore howsoeuer the words , if they were another mans , might be reiected , yet in the Scriptures they are to be receaued with all Religion , because he endited them , that is ●…e Spirit of truth ; and he hath a found and euident Doctrine in them , though we vnderstand it not . And therefore we must seeke to other places of like sense , or more light , that we may learne the meaning of the holy Ghost . Expect you the like d●…tie , when you de●…iue your sullaine and vnsauorie fansies by false and loose consequents from the words of holy write ? as if you were not bound to beware how you abuse the Scriptures , but we must looke on , and hold our peaces , whiles you peruert the words of the Prophets and Apostles at your pleasure ? You made a number of false Propositions and Conclusions without all wa●…ant of the word of God ; as , e e Trea pa. 46. li. 10. Thus doe the members of Christ suffer : therefore of n●… 〈◊〉 Christ our head suffered the like : yea farre greater terrors of God , and assaults of the diuell . And so you Reason , f f Ibid 〈◊〉 32. & pag. 47. li. 1. which can not be refuted by the witte of Man ; 〈◊〉 〈◊〉 vs not but wherein he had experience of our Temptations , but he succoureth 〈◊〉 in these 〈◊〉 Temptations of feeling the sorrowes of hell ; Therefore he himselfe ha●… experience of the s●…me . ] Where to shew your witte , you ioyne an affirmatiue conclusion ●…o a negatiue maior , and in defiance of all truth and reason , you make this childish and ignorant manner of reasoning to be irrefutable ; And so your pleasant Electua●… , that g g Trea pag. 45 li. 33. of all absurditi●…s this is the greatest , that meere men should suffer more deepely and more bitterly ( the sorrowes and paines of hell ) then Christ did . All these you build vpon this foundation , Christ was h h Heb. 4. Tempted in all things after aliken●…sse , ( but ) without sinne : no●… that ●…he ●…is any such intention or direction in the Apostles words , but that you will mak●… such a Construction of them , and no man must say nay . To let you see your folly and 〈◊〉 iu this point , I i i Co●…lus . pa. 283. shewed you many corporall paines and sorrowes , and likewise many spirituall , which Christ neuer felt , as touching the causes and obiects of those afflictions , though I did not exempt him from the generall sense of those affections . In the Body of Man , I named blindnesse , dumbnesse , lamenesse , sicknesse , breaking of bones , burning of fire , and such like which Christ neuer suffered ; and y●…t in all these he can and doth succour others . In the Soule I reckned blindnesse , and hardnesse of hart , vnbeliefe , desperation , frensie , and vexation with diuels , all which Christ hath often cured and healed , and readily can , though he were neuer plunged into these , as men are . Wherefore your maine and immooueable Collection out of the Apostle , as you dreame , that Christ succoureth vs not , but wherein he had experience of the same , was a blind and false in●…sion of yours vtterly mistaking the Apostles words and meaning . To this what reply you ? k k Defenc. pag. 87. li. 18. The Apostle and 〈◊〉 both doe speake of the sufferings of mankind in generall , and of each part of nature apt to suffer , but not of euery particular in each of them , or which each meeteth withall . ] You are where you would be , when you and the Apostle goe hand in hand , as you make your selfe beleeue , though you come nothing neere the Apostles speech o●… sense . Then since it sufficeth for the truth of the Apostles words , that Christ felt feare , sorrow , shame , paine , and death which are common to all men ; and there was no neede , that Christ should haue all the same causes of feare , sorrow sh●…me , and paine , which euery man hath , or may haue ; what reason had you out of the Apostle to conclude so confidently , that Christ must suffer the very same sorowes and paines of hell , which sometimes in this life befall some men through vehement remorse of sinne , and faintnesse of faith ? For they are not generall to all Ages and Persons ; and if they were , yet proceede they from the guiltinesse of our owne consciences , and the not feeling of Gods grace for the time , that we may see our owne vnworthinesse ; neither of which could haue place in Christ. [ Generall termes , you say , should be vnderstood according to the possibilitie and probabilitie of the matter . ] Be those the raines of your Reasons , that you will vtter matters neither probable , nor possible , and then require to haue your speech recalled to possibilitie and probabilitie ? Doe other men vse so to speake or write , that when they haue ouer lashed themselues , they flie to probabilities and possibilities , such as they best like ? You must looke , good Sir , to your Propositions and Conclusions , that they be sound and good , concording with the grounds of Faith , and Rules of holy Scripture , and then you shall not neede to make such idle reseruations . Now in your Conceits , which I repeated and refuted , what probabilitie , or possibilitie doe you dreame of ? that Christ was touched and plunged deeper then any other man into feares , Passions , and Agonies of reiection , confusion , desperation , and damnation , though at last with much a doe he wrastled from them all ? Such Probabilities keepe to your selfe , no wise Christian will admit them , except he see them prooued with stronger Reasons , and cleerer Testimonies , then such loose possibilities and probabilities , as you bring . Your waterish stuffe in the rest of this page is not woorth the speaking to . You wander about to salue the smallest , and cleane skip ouer the greatest points , that are obiected against you . That l l Defenc. pag. 87. Christ had not his eies put out as Sampson had , nor was swallowed vp by a Whale , as Ionas was ; nor was cast into a burning fornace as Sydrac and his fellowes were , nor was stoned to death as Naboth and Steuen were : These I say were iust and full reproofes of your licencious inference , that Christ of necessitie must suffer whatsoeuer his members suffered . I opposed other instances besides these , touching the soule of man , from which Christ hath holpen many , though he neuer had experience of th●… same ; as from caecitie and obstinacie of heart , from infideli●…ie , and all manner of Iniquitie , from frensie , furie , follie , and such like vexations and afflictions of diuels . Wherein if you giue Christ no power nor abilitie to heare and helpe at his good pleasure , you take both his honor and office from him . If you confesse , which the Scriptures auouch , that he hath healed many , which were possessed and oppressed by the diuell , then you must either recall your inuincible Reason , as a palpable follie , or else you must subiect the Body and Soule os Christ not only to diuels , which you dare doe ; but to all manner of Imp●…etie and iniquitie , since there is no sinne so great , which Christ will not forgiue vpon true repentance , saue wilfull Blasphemie against his Spirit . [ You speake of Paines , not of sinnes . ] And is it no paine to be possessed with the diuell in body or mind , as we read of many in the Gospell ? diseases , burning , 〈◊〉 , and such like , which Christ neuer suffered , are they no paines ? frensie , furie , lunacie , are they not rather painfull and greeuous punishments of sinne , then sinne ? your Proposition which could not be refuted by the witte of Man , was this ; Christ succoureth vs not , but wherein he had experience of our Temptations and Infirmities , This speaketh of Temptations and Infirmities ; now how farre these words doe st●…etch , can you not tell ? but you will amend the matter , and cleere both the Apostle , and your owne Conclusion . m m Defenc. pag 87 〈◊〉 37 & pag ●…8 . 1. 1. Thus this Scripture , is cleered , and my Reason iustified : Christ succoureth vs not in any extreamer kind of paine , then he himselfe had experience of . But he succoureth vs in the feeling of the terrors of God , he releaseth vs of the paines & sorrowes vn●…easurable that rise thereof . Therefore him selfe had experience of them . ] You should doe well to tell vs , how this Scripture is cleered ? the place prooueth , that Christ had a Similitude with hi●… Bretheren in generall , that is , as well in flesh and bloud subiect to death , as other suf●… and temptations . These three the Apostle reckneth and calleth katapanta , all the parts of Resemblance , which Christ had with the weaknesse and wretchednesse of our condition and Nature . Your selfe confesse those three ; to wit , n n Defenc. pag. 8●… . li. 6. Infirmities , Temptations , and afflictions , to be all the things wherein Christ was like vs ; for his manhood in substance was the same that ours is , and so more then like . As for en 〈◊〉 , by which you would haue to be signified o o Ibid. li. 28. All the matter , and euery kinde of paine , Wherein Christ succoureth vs ; besides the manifest falsenesse of that construction , which I haue sufficiently reprooued , you depart , as your manner is from all Interpreters new and old to a singular sense , that no man liketh but your selfe . The G●…ke Scho●…s collected by Occumenius , thus expound it . p p 〈◊〉 〈◊〉 in 2. cap. ad Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in that he suffered , signifieth , For as mvch as he 〈◊〉 . And Theodorct . The Apostle saith , q q Theodoret. ●…n 2. ca. ad Heb. Whereas by experience Christ learned the weakenesse of Mans Nature , he h●…lpeth those that are impugned . And Theophylact. r r Theophylact. in 2. cap. ad Hebre●…s . That which the Apostle saith is this . Because as a Man Christ vnderstandeth all by experience , and knoweth what affliction and 〈◊〉 is , therefore he can helpe , that is , he is the readier to streteh forth his hand , and with mercie to aide the oppressed . From these perhaps you will derogate the knowledge of the Greeke tongue , though they were all naturall Grecians , as you do from Saint Austen ; but that will doe you little good , and lesse honestie . For the skilfullest interpreters , that are of our Age and Religion , and w●…l learned in the Greeke tongue , do exactly agr●… with them against you , 〈◊〉 in his obseruations vpon the new Testa●…ent sai●…h . s s 〈◊〉 . 〈◊〉 . in 2. ca. ad Hebre●…s . 〈◊〉 , id est 〈◊〉 THEREFORE 〈◊〉 Christ suffered , and was tempted , he is able to 〈◊〉 them , that are tempted . t t In 2. ca●… . ad Hebrees . Caluine , t t In 2. ca●… . ad Hebrees . Beza , t t In 2. ca. ad Hebrees . Piscator , t t In 2. ca. ad Hebrees . Marlorate , t t In 2. ca. ad Hebrees . 〈◊〉 in his Translation , and others with one consent expresse en ho not by WHEREIN , as you doe ; but by ex eo quod , 〈◊〉 hoc quod , ex quô , by that which Christ suffered , ( or becaus●… he suf●…ered ) and was tempted , he is able , ( or ready ) to succour the tempted . The 〈◊〉 Translation expoundeth it by for as much as . And though you would 〈◊〉 the mat●… and the 〈◊〉 together , least you should be taken tardie with a violent wresting of the Scriptures , yet the simpl●… can see great di●…nce betweene these two Interpretations : WHEREIN Christ suffered and was tempted , ( therein and in nothing e●…se ) he is able to succour vs ; which is your erroneous exposition of the Apostles 〈◊〉 : and by this that Christ suffered , ( or because he suffered . ) and was tempted he is able ( that is ready ) to helpe them that are tempted ; which is the Generall Resolution of all these late Expositors . And so your cl●…g of the Scriptures is the crossing and misconsturing of them , against the full accord of new and old Interpreters . As for your reason ; that is iustified with a ●…itnesse , as error is 〈◊〉 by wilfull ignorance . The Defenders 〈◊〉 in framing Arguments . For if a man would rake vp all the reasons , that euer thwarted A●… or truth , he shall hardly finde any more or worse ●…aults in any 〈◊〉 then this hath . To a Neg●… ma●…or being a plaine comparison , you put an Negatiue conclusion , that is a simple position ; all three propositions haue one and the same subiect ; and the predicate in the Conclusion is no where found in the premis●…es . But your Arte is like your trueth , and therefore I maruell at neither . The forme of your reason being so out of frame , let vs see how the matter of it can be iustified . The maior of your first argument , which ( ●…ou 〈◊〉 ) u u Trea pa. 46 li. 31. could neuer be refu●…ed by the witte of man , was this . Christ succoureth 〈◊〉 〈◊〉 , but wherein he had experience of our temptations and infirmities : that is , Christ helpeth no man in any thing , which he him●… before hath not felt . This false and l●…d assertion you are gone from ; and now you substitute an other of the same here by way of comparison . Christ x x Defenc. pag. 87. 〈◊〉 38. succ●…ureth vs not in any extreamer kinde of 〈◊〉 , then he 〈◊〉 had experience of . Before it was the selfe same paine , but now it must be as extreame a paine , though not the same . Neither of these hath any foundation in the sacred Scriptures , nor any coherence with the question , which I proposed . Besides , this later , which is new coined , is a bold intrusion vpon things vnknowne , a false comparison of Christs succouring and suffering , and no way helpeth the Conclusion , that is sowed to it . For first how prooue you that former , o●… this later proposition ? 〈◊〉 ( you will say ) must be like 〈◊〉 in all things Omit , that th●…se wordes are but that any such came simply from me , truely I doe not remember ; they made nothing to my matter , who proposed the death of Christ by the shedding of his blo●…d to be the full redemption of mankinde , without the death of the soule , and paines of the damned . And by that time we both are considered , you are as likely a man to fitten , or misconceiue , as I to forget , and mistake mine owne doctrine . Next we see , that your pla●…e out of Ambrose is alo fully to the same effect . ] Both Cyrill 〈…〉 . 24. and Ambrose speake to one effect , but neither of them one word to your purpos●… . Christ taking our nature , tooke also our naturall affections of feare and sorow . So sayd Cyrill , so sayth Ambrose . What then ? ergo Christ doubted , and feared reiection and damnation . Be those naturall , or sinfull feares in vs ? If sinfull , Christ had nothing to do with them . He was like vs in all things , sinne excepted . Naturall they are not , because they are neither necessary nor common to all , though they be consequents of our sin●…ull corruption , when faith faileth vs. There is a feare , as Damascene teacheth , which is natural and innocent , and not subiect to sinne . This the Lord admitt●…d . or suffered , when he would ; not as we doe , by constraint . There is another feare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that proceedeth from infidelitie , and the betraying ( or selfe-yeelding ) of our thoughts . This the Lord admitted not . You confound both these and by one which ●…s a naturall infirmity , would proue the other , which is a sinfull infidelitie to be in Christes person . But awake out of this drowsie dreame , and you shall see them not onely distinct , but as farre distant the one from the other , as iniquity is from the integrity of mans nature . That Christ layed aside for the time the delight of his eternall Deity , and would be a●…ed with the tediousnesse of our infirmitie , Ambrose sayth ; but that it parted away from him , is your false translation , not Ambros●…s intention . That Christ did not dissemble our naturall affections of griefe and sorow , but would feele them for our sake ; and in respect of our danger , Ambrose confesseth : but that Christ exempted himselfe from nothing Defen●…●…ag . ●…8 . li. 33. in his passion that we haue experience of , as touching paines and sorrowes ; this is your medly , it is no part of Ambroses meaning . The causes of Christes sorrow are in that place repeated by Ambrose ; you haue the cunning to skippe them , and to surmise others in their steads , of which Ambrose neuer dreampt , as the feare and terror of reie●…tion , maled●…ction , and damnation , which Ambrose abhorreth . k k . Pro me doluit , 〈…〉 quod doleret . Christ sorowed for me , who had nothing which he might sor●…w for himselfe l l . Doles igitur Domine non tua . sed mea vulnera , non tuam mortem , sed nostram infirmitatem . Thou grieuest therefore Lord , sayth Ambrose , not at thy wounds , but at mine , not at thine owne death , but at our weaknesse . The occasions and respects of 〈◊〉 griefe and sorow are there set downe by Ambrose , which you make light of ; and therefore you abuse the words of Ambrose , not so much against me , as against himselfe . But these places and particulars I haue handled before , that may suffice till we come to Christes agony . m m Defen●… . pag. 〈◊〉 li 1. To this v●…ry purpose also , many others before rehearsed do affirme most fully . ] He that knew not your vaine and vaunting humour , would thinke that so many names of ancient Fathers , as N●…ianzene , Fulgentius , Bernard , Tertullian and Ierome , should not be impanelled but to some purpose ; but the Reader hath by this time so good experience of your mistakings and wrestings , that he will easily suppose you would make your most aduantage as well of their words , as of their names , if you had any sure holde in them . Howbeit , these places are already discussed , and therefore as you referre me to the Pages , where you cited them , so I send you to the places , where I examined and answered them . Where the Reader shall soone see how you can play with places that make nothing for you , by dreaming , that ancient Fathers thought as you do , because they speake of humane infirmitie and sorow in Christes soule . n n D●…fen●… . pa. 89. l. 4. You greatly abu●…e them who take t●…em otherwise : namely , as if they meant that by the flesh and blou●…shed of Christ meerely and alone without the merit of his soules and mindes proper suffering , our whole ransome were payed . The chiefe merit of Christes obedience and patience , I referre to the soule of Christ , since the body of it selfe hath neither will nor sense , much lesse vertue or merit ; and the sufferings of Christes soule by affections of feare and sorow I haue often affirmed , I neuer d●…ed . The death of Christs soule I vtterly disclaime to haue beene any part of our redemption , and so doe the ancient Fathers before me with one consent . That you keepe close , as it were confession , and beare men in hand , that I vpholde the meere sufferings of Christes flesh alone without any communion of his soule or minde . What tricks you containe in those termes of the soules proper suffering , I little regard ; when you proue that which you pretend , by more then saying , I will take the paines to refute it with more then denying . o o Defenc. pag. 89 li. 7. As for our comparing the paines of Christes suffering , with the paines euen of the reprobate in this life , I s●…e not that you or any man liuing can finde fault therewith : onely set aside their sinfull suffering , which alwayes I testifie that Christ was most free from . It is well , that not the Scriptures , but you , compare the paines of Christes sufferings with the reprobate ; whereby the Reader may perceiue , that the first foundation of your new faith is your owne fansie ; and the best bulwarke you haue for it , is the presumption of your owne braine , whereto you leane , without , if not against the Scriptures . Then Christ yet at last shall be alwayes and altogether free from all sinfull suffering ; and then how might his soule or mind apprehend any doubt or feare of Gods fauour towards him , or any the least distrust or staggering of his saluation or our redemption ? his faith and hope standing sure and vnshaken , as also the full perswasion of Gods loue towards his person , and acceptation of his obedience , 〈◊〉 and wholly possessing his heart , what feare or sorow common to him with the reprobate can you imagine in the soule or spirit of Christ ? Tell vs what Christ apprehended or conceiued , that should torment his minde with equall anguish , as it doth the reprobate . Your generall phrases of Gods proper wrath , and of the extreamest spirituall punishments , are but hiues to hide your poisoned honie in ; expresse particularly your conceits , that we may know whether they sauour of trueth and faith , or of errour and infidelitie . p p Defenc. pag. 89. li 11. Yea , I doubt not but we may compare Christes sufferings in his agonies , euen with those of the 〈◊〉 in 〈◊〉 . Neither doe I doubt of your boldnesse in this and all other ca●…s , but if you will speake of the Christian faith , you must shew vs what Scripture teacheth you to compare Christes sufferings in the Soule , with the reprobate or with the damned . They be great aduentures to vndertake of your owne head to torment the soule of Christ with diuels in like maner as the damned are ; or to giue him the same 〈◊〉 of Gods wrath vpon himselfe that the reprobate and damned haue . For either of which , if you can shew any Prophet , Euangelist , or Apostle , that sayd so before you , we will holde you excused ; q q Tertull aduersus Hermogenem . If it be not written , feare the curse appointed for those that augment or diminish the word of God. For my part , I haue learned to say with S. Austen : r r Aug. contra literas Petilia . li. 3. ca. 9. In any thing touching our faith , if an Angell ●…om 〈◊〉 teach otherwise then we haue receiued in the Scriptures of the Law and the Gospell , let him be accursed . For Hilarius d●… Patris & filij essentia . of Gods matters there is no speech ( or doctrine ) left vs besides the word of God. So that if the Scriptures make these comparisons and resemblances , we easily admit them ; if you take vpon you to deuise them , as new points of faith , we as heartily detest them . And if I be not deceiued , you will hardly make either of these comparisons good by the sacred Scriptures . For you were euen now very busie with certaine places of the Apostle , which to my iudgement proue the plaine contrarie . Christ t t Hebr. 2. must 〈◊〉 like his brethren in all things ; and consequently in all his sufferings . But neither the 〈◊〉 nor the damned are Christes brethren . His sufferings therefore were not like theirs . And how could Christes sufferings be glorious , if they were like the reprobate or the damned ? Haue the reprobate or the damned any glory in their 〈◊〉 , as Christ had in his ? Father , sayd he , the houre is come , glorifie thy Sonne ; speaking of the houre of his pas●…on . By his sufferings then Christ was glorified , and declared to be the Sonne of God ; which if you attribute to the reprobate and the damned , you must new alter the whole course of God , counsels and iudgements . Desenc . pag. 89. li. 16. Touching the vehemencie of the paine , Christ suffered 〈◊〉 as ●…terly and as sharply , ( yea I may say in nature the very same ) as the damned doe . ] It must be the selfe same in euery point , afore it can be as sharpe and as bitter as theirs . Had the damned but one kinde of paine , the comparison were the sooner examined ; but they haue exceeding many both outward and inward , and all these must be common to Christ with the damned , before Christes paines in sharpnesse and vehemencie can be equall with theirs . The griefe of reiection , confusion and desperation , they inwardly feele , the worme of conscience , the horror of darknesse , the paine of fire breedeth them intolerable torments . Yea , what one thing doth the Scripture specifie of the paines of hell , which with any religion you may attribute to Christ ? Your generall refuge of Gods wrath will doe you no good ; not onely the Scriptures , but your selfe now at last acknowledge the faithfull feele a taste of Gods infinite wrath , who yet I trust feele not the sharpen●…sse nor bitternesse of eternall damnation . If then Gods wrath in some sort be common to all the suff●…rings of men , iust and vniust , in this life and the next , what sequence hath your supposall , that because Christ felt Gods wrath in some measure , he therefore felt the very sharpn●…sse of hell paines ? x x Defenc. pag. ●…9 . li 20. If you say the extreamest paines of punishment can not be where sinne is not , that is true : neither indeed can the least paines be where there is no sinne . ] You be likely to vnderstand weighty matters , that so much mistake ordinary points of speech . That Christs su●…ings must be void of all sinne , inferreth not only the integritie of his nature , and puritie o●… his actions , but the sincerity of his affections ; which could not be distempered in ●…im by any excesse of feare or sorow , but as in minde he did apprehend the trueth and not erre , by doubting of Gods fauour towards him ; so in feare and sorow admitted by him , there could be no want of grace , no fainting of Faith , no decrease of hope , but he must conceaue and discerne both Gods counsels and deeds rightly , without mista●…ing either the purpose of the punisher , or the measure of the paine in the purgation of our sinnes . For he can not lie , who gaue this Testimonie , that y y Iohn . 18. Iesi●… kn●… 〈◊〉 that ●…la come vnto him , and that z z Iohn 13. hands●…efore ●…efore his ●…assion , which prooueth as well his voluntarie submission , as his full power to moderat●… all his owne sufferings , which he could stay , but would tast for the preseruing of his Fathers Iustice. a a Defenc. pag. 89. 〈◊〉 . 3●… . You graunt his body suf●…ered truely punishments for sinne . Therefore his Soule might suffer al●…o euen those of the extream●…st degree . ] If you ment to deale plainly , you would distinguish the nature of the punishment , the measure of the paine , and the purpose of The n●…e , meas●…re , and pur●…ose of Ch●…ists suffering●… . the Inflictour ; in all which Christ differed much from the damned . For , first you no way prooue , that any kinde of paine mentioned in the Scriptures to be laid on the damned , was found in Christs Soule or Body . Secondly , the paines of the damned passe the Patience of all Men and Angels , and much more the weakenesse and frailtie of mortall flesh . Lastly , the purpose of God in laying the burden of oursinn es vpon his owne Sonne , was not to dishonor him , or to forsake him , or to execute vengeance on him prepared for the wicked , but to take recompence from him for all our sinnes in such sort , as better pleased the holinesse and Iustice of God , then if eternall damnation had beene inflicted on vs. So that I see no one point , wherein the damned agree with Christ by the verdict of the holy Scriptures : onely he felt sharpe and bitt●…r pain●…s for the Triall of his obedience and patience ; and so doe all the Sonnes of God before , or when they depart this life , though I willingly graunt , that the sense of Christs paines in many respects were farre greeuouser , then any the Godly can feele with submission and deuotion to God. b b Defenc. pag. 89. li 37. Your selfe also graunteth , that Christ both might and did suffer the extreamest paines that mig●…t be without his owne sinne . ] Then the more to blame you , that content not your selfe therewith , but runne to the Reprobate and to the damned to drawe Christs Soule within the compasse of their confusion and destruction . I neuer sought to diminish or el●…uate Christs sufferings , so farre as the Scriptures gaue any witnesse thereo●… : but to auouch , as you doe , that he suffered the true paines of the damned , as I then saw no Scripture to warrant it , so I yet heare no reason to vphold it , besides your presumptuous will. Howbeit I restrained the sufferings of Christ to the state of this life , where he suffered ; and excepted not onely all stain●…s of sinne , and wants of grace , but added holinesse and righteousnesse to all his sufferings which must be voluntarie , religious , and meritorious , that they might be the more pretious in Gods sight ; and this can agree to no sufferings of the Reprobate , or of the damned . You would faine torment and afflict the Soule of Christ with Gods immediare hand , but your proofe thereof is so weake and idle , and your inconstancie therein so plaine and sensible , that you doe but play with both hands to see , which will soonest deceaue the Reader . For sometimes it shall be Gods owne and immediate hand , and his most proper Act ; sometimes it shall be the displeasure of God against our sinnes conceaued and discerned by the Spirit of Christ that bred such torment and affliction of Soule ; and which of these two you will rather incline to , you cannot yet resolue . c c Defenc. pag. 90. li. 1. It was possible for Christ to conceaue and feele in his mind farre greater sorrowes and paines for our s●…nne from Gods wrath , then he could ●…eele meerely in his Body outwardly . ] It euer hath been the last refuge of all heresie to flie from the truth testified in the Scriptures to the power of God , or possibilitie . Tertullian being so answered by Praxeas replieth in this sort . d d Tertullianu●… aduersus Praxeam . Plainly nothing is hard to God ; but if we vse this sentence so abruptly in our owne presumptions , we may fame any thing of God , as if he had done it , because he could doe it . But though God can doe all things , yet we must not beleeue that , which he neuer did , but we must examine , whether he hath done it . That God tormenteth Soules in hell with his immediate hand , is a point stifly presumed by you , but as strange to the Scriptures , as the rest of your new found deuices : and why you should doubt of the literall sense of Christs words , Depart you cursed into euerlasting fire , prepared for the diuell and his Angels , there is no cause , but that you doe not thinke , God is able to subiect sinnefull spirits to externall meanes of punishment . And therefore you bring in Gods immediate hand as only meete to ouer-master Soules and diuels , and giue him no power to punish them by any Creature ordained for that purpose . Now whether it be Faith , or Infidelitie to ●…lude all those places as ●…iguratiue speeches , where euerlasting fire is threatned and mentioned in the Scriptures , I haue formerly said , what I thought sufficient , thither I remit such as be desirous to read . Likewise that God with his immediate hand tormented the Soule of Christ at the Time of his Passion with the same degree and kind of paine , which the damned feele ; this is an other of your Positions , for which you haue as much Scripture , as you haue for the creating of another world . What Christ disc●…rned of Gods wrath to be laid on his person , I would gladly here you expresse , otherwise then in generall and doubtfull speeches , which vnder a shew of some truth couer a number of your ●…rroneous conceits . For first it is certaine , that Christ conceaued truely as well of Gods Anger against our sinnes , as of Gods fauour towards his owne Person , which infinitely exc●…eded the displeasure , that Gods holinesse had against vs , that were sinfull Creatures . Himselfe saith : e e Iohn . 8. I know ( my Father ) and if I should say I know him not , I should be a liar like vnto you ; but I know him . The same Euangelis●… saith of Christs sufferings : I●…sus f f Iohn . 18. knowing all things , that should come vp in him . And this knowledge , if it swarued from the truth , was not an ignorance , but an error in Christ beleeuing a lie insteede of Truth ; which God forbid we should suppose of him , that not onely said , g g Iohn 8. I tell you the Truth , but h h Iohn . 14. I am the Truth . Christ th●…n most certainly knew , that God was highly offended with our sinnes , but better pleased with his Person ; and that Gods loue towards him would accept his voluntari●… submission and Sacrifice , as a sufficient recompence , and Satisfaction for the sinnes of the world . Againe , he certainly knew , that Gods displeasure against our sin , in loue would not , in Iustice could not extend to the dissolution , r●…iection , or d●…struction of his Person , but that God would temper the punishment of our sinnes in his Body , where he bare them ; that neither his obedience , nor patience should be wear●…ed , or ouerwhelmed . And to that ende the Scripture plainly testifieth , that Iesus i i Iohn . 13. knew , the Father had giuen all things into his hands ; and so whatsoeuer Christ suffered was a triall of his obedience , to which he most willingly submitted himselfe , that neither the burden of our sinn●…s might seeme a sport to him , nor his case common to him with the desperate and damned persons . Christ then neither did nor could apprehend or discerne any wrath of God kindled against his person , as the reprobate feare , and the damned find ; neither any purpose in God to punish sinne farther than by the death of his bodie to purge it and abolish it ; nor the measure of paine determined to be sharper then his humane patience could without repining or refusing endure . Wherefore though I willingly grant as much paine in Christes sufferings , as his patience could sustaine without declining or disobeying , yet see I no point , wherein the sufferings of Christ , either apprehended or inflicted , did concord with the paines of the damned . As for the terrour of Gods anger against sinne ( which wrought in Christ submission , not confusion ) and sorow for sinne conceiued , for that God was thereby iustly displeased ; these and all such religious FEARES , sorowes , & tremblings , I easily yeeld to the soule of Christ , which were sacrifices in Gods sight of inestimable price , and very painfull , though very faithfull submissions and passions of the inward man. The farther proofe of these , I referre to the place where I shall speake of Christes agonie ; and in the meane time assure the Ch●…istian Reader , that neither this Pra●…er nor all his compartners shall euer be able by the sacred Scriptures to make any proofe of any farther or other sufferings then I haue specified . Whether the paines of bodie or soule in Christ were greater or sharper , I take it to be a needl●…sse and fruitlesse question . The paines of Christes body were proportioned The paines a●… well of Christes s●…ule as of his bodie were equall to the strength of Chr●…stes patience . to the strength of his patience , and so were his feares and sorowes ; and in either , the soule was the part that felt the smart , and discerned the cause . And if we balance these things by the consequents of nature , since the paines from the body doe in this life by their vehemency separate soule and body farre sooner and oftner then sorowes and feares of minde , ( except in present and ouerwhelming euils , which coole , quench , and ouerthrow the spirits with more speed , though with lesse paines ) then the sharpnesse of Christes bodily paines , hauing no release nor ease , but perfect sense and continuance , did pinch as neere , not as the paines of the damned , but as the passions or affections of Christes soule hauing fath and hope to support them , and comfort and ioy proposed to mitigate them . And euen in the damned , both men and diu●…ls , whence you would seeme to fetch your president for Christes sufferings ; whether thinke you are the sharper , the paines which they now feele , before the day of iudgement , or the violence of fire , which shall then exceed all the paines they now suffer ? For both the diuels and the damned haue as much griefe of reiection , confusion , and desperation ; and as mighty terrors and inward torments of minde , as they are capable of ; and yet neither of them haue their sharpest punishments . Of the diuels the Scriptures say ; k k Iude epist. vers . 6. They are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day . And the spirits themselues could say to Christ ; l l Ma●…th . 8. Art thou come to torment vs before the time ? Of the wicked Peter sayth ; m m 2. Pet 2. God knoweth ( how ) to reserue the vn●…ust vnto the day of iudgement to be punished . And n n Rom. 2. thou ( sayth Paul to euery one of them ) according to thine hardnesse , and impenitent heart heapest vp wrath to thy selfe against the day of wrath , and reuelation of the iust iudgement of God. By which it is plaine , that the terrors and torments of minde presently felt by the deuill and the damned , are farre lesse then the vengeance of externall and eternall fire reserued , and then augmented on all the reprobate , both men and angels . o o Defenc. pag. ●…0 . li. 4. The greatest ( paines ) are no more sinne , then the least . Therefore by your owne graunt Christ might and did feele and endure the gr●…atest sorrowes of the minde and soule , as well as the l●…sser in the bodie . ] Paines , if they be onely paines and nothing els , are not sinne , and therefore the suffering of hell fire is no sinne ; but the terriblest punishment of sinne that men or angels shall feele : yet terrours and torments of minde are increased by doubt , feare , or despaire of Gods goodnesse towards vs , which are sinnes in this life , where grace and mercie are proposed , and could not be in Christ without intolerable infidelitie , after so plaine and plentifull assurances of Gods loue and fauour towards him . Take therefore from Christ all doubt and distrust of Gods anger and displeasure towards his person , and then it is euident , that neither his apprehension of Gods wrath was the same that the damned and desperate feele , no●… any way so sharpe , as if Christ had conceiued God to be displeased with him , or purposed to destroy him , as the wicked are perswaded of Gods indignation against themselues . Christes sufferings then were wrath to the sense and feeling of mans nature , but his Christs Faith did not faile in the sharpest of his paine●… . faith in the sharpest of his paines beheld the setled and assured loue of God towards his person , and he not only called God his Father in all his afflictions , but out of his owne power he gaue the thiefe that confessed him on the crosse , the inheritance of Gods kingdome that present day together with himselfe . So that he was more then perswaded , or resolued of Gods fauour and faithfulnesse , who tooke vpon him in the midst of his sufferings to giue the kingdome of heauen to such as acknowledged and beleeued in him ; though the chastisement of our sinnes in his body and soule were by Gods iustice and his owne consent very sharpe and bitter vnto him , that his loue to vs and obedience to his Father might appeare the more fully , not in peace , ease , and dalliance , but in sorrow , paine and grieuance : by which ardent and constant loue is tried , as golde in the fire . Whereby it appeareth , that all your talke of Gods wrath against Christ , equall with the damned or reprobate , hath no trueth nor sense in it , but is a meere and flat falsity and impiety : only the generall words , that Christ suffered Gods wrath and displeasure against our sinnes , may be tolerated , because the Scriptures vse to call the bitternesse of affliction in whom soeuer the wrath of God , by reason it riseth not simply out of Gods fauour and bountie , but is permixed with his Iustice , that the transitorie and tolerable smart of our sinnes may euen in this life , when we feele it and faint vnder it , commend vnto vs the wonderfull grace of God , that hath for Christs sake released vs of those euerlasting and vnspeakable Torments , which our sinnes iustly deserued , the Reprobate fully feare , and the damned by experience most dreadfully doe feele . p p Defenc. pag. 90. li. 8. You bring a Reason against this , that God spiritually punisheth no man but for his owne vncleannesse which is a thing meerely vntrue . ] Out of two Pages in my Sermons against the death of Christs Soule you piked two words , where I call the death of the Soule spirituall punishment , and because , to auoyde tediousnesse , I repeat not in euery line the same words ; you neglect , that purposely in that Section I entreate of the death of the Soule ; that eighteene times in those two Pages I name the life and death of the Soule , that ouer right those very words , which you bring , I set this Note in the Margine , the Death of Christs Soule could neither proceede from God , nor be acceptable vnto God , as the summe of that which I intended to prooue in that place : that my Conclusion immediatly vrged vpon these words is this , q q Serm. pag. 103. li. 1. Christ then might not suffer the inward or euerlasting death of the Soule : All this I say you neglect , and ouer-skip many sound and sure reasons in those two sides against the death of Christs Soule , and carpe at two poore words , where I vse spirituall punishment for the death of the Soule . But take the words in their right sense for the death of the Soule , whereof I reason in that place , and then see what you , and all your Adherents can say against them . Eternall or spirituall death , which seuereth the Soule from all grace and glory , God layeth on none for an others fault ; because God neuer reiecteth or condemneth any Man but vpon his owne desert . Punish one for another by affliction of Bodie or Mind he may , because he can restore and recompence , when he seeth his Time ; though no Man ( Christ Iesus excepted ) can want sinne , whiles here he liueth , which God may iustly punish when , and in what respect he will. r r Defenc. pag. 90. li. 13. But I pray you shew me this mysterie how it is , that God cannot punish spiritually where there is no sinne inherent , but can and may corporally where there is none . ] Though there lie no Children of Adam , in whom there was not sinne either naturally cleauing to t●…em , or voluntarily committed by them , yet Infants after Baptisme , by which Originall sinne and corruption in them is pardoned , are said by better Diuines , then you or I , to haue no sinne , and to be often punished corporally for other mens faultes . Saint Austen asserteth both . s s August . Epist . 28. Quis nonit , quid paruulis , de quorum cruciatibus d●…ritia maiorum contunditur , aut exercetur fides , aut misericordia probatur , Quis inquam nouit , quid ipsis paruulis in secreto indic●…orum suorum bonae compensationis reseruat Deus ? quoniam quanquam nihil rectè fecerint , tamen nec peccantes aliquid ista perpessi sunt . Who can tell , what good Recompence God reserueth in the secrecie of his Iudgements for those Infants , by whose paines ( or Torments ) the hardnesse of their Parents or friends is repressed or their Faith exercised , or their pittie prooued ? because though the Children did no good Acts , yet neither suffered they those things for any sinne of theirs . Neither doth the Church in vaine recommend those Infants to be honored as Martyrs , which were slaine by Herode , when he sought to kill the Lord Iesus Christ. Zanchius sayth the like . Of t t Zanchius i●… tractitionibus Theologicis de 2. praecepto . pa. 340. the punishments pertayning to this present life , by which we are visited of the Lord , either in our outward goods or in our bodies , it is a cleere case that God verie often doth visite the sinnes of the Fathers vpon the children . But in the death of the soule , which is the spirituall punishment that I ment , God himselfe sayth ; u u Ezech. 18. The soule that sinneth , euen that shall die ; the sonne shall not beare the iniquitie of the father , but the wickednesse of the wicked shall be vpon himselfe . Saint Austen maketh the difference , that I spake of . x x August . ●…pist . 75. Neque enim haec corporalis est poena , qualegimus quosdam contemptores Dei cum suis omnibus qui eiusdem impietatis participes non fuerant , pariter infectos . Tunc quidem ad terrorem viuentium mortalia corpora perimebantur , quando que vtique moritura : spir●…tualis autem p●…na animas obligat , de quibus dictum est , anima quae peccauerit , ipsa morietur . This is no corpor all punishment , in which we reade some despisers of God haue beene wrapped with all theirs , that were not partakers of the same iniquitie : for then to the terror of the liuing mortall bodies were slaine , which at one time or an other must haue died . But a spiritual punishment bind●…th soules of whom it is said the soule that sinneth , that soule shall die . Neither shall you euer be able to shew , that one soule was slaine for an others fault ( as mens bodies often haue beene ) except they both did communicate in sinne , which was the cause of their common destruction . y y Defenc pag. 90. li. 16. All the rest of your assertions , Pag. 101. 102. 103. 105. 266. 94. are of this suite . ] I like your wit , that you can make short worke , and when you can not answer , to saie the things be of like sute . But refell the reasons brought in these pages against the death of the soule , and you will finde a warmer suite , then you are ware of . I need not repeate them , if it please the Reader to peruse them , let him iudge in Gods name , whether it were weakenesse in you , or in them , that made you ouerslip them . z z Defene . pag. 90. li. 17. By this one reason I weakened all yours , but you could pass●… that ouer a●…swearing vnto it not a word . ] By what authoritie must euerie trifle of yours be tediously discus●…ed , when you leape ouer sixe leaues at a iumpe , least you should entangle your selfe with more then you could well discharge ? It was belike some worthie reason , that I durst not so much as offer a word about it ; let vs heare it in Gods name . [ a a Ibid. li. 18. If Christs body hanging on the crosse , and held by death in the graue , was punished by God , where yet hee found no sinne , and which he still intirely loued , and was neuer separated from ; then so he might and did punish properly Christes soule also , and yet neuer deuide his Godhead , nor his loue from it . The one standeth with Gods iustice , and with the nature of man in Christ , as well as the other . ] A wanton colt , when he winceth with his heeles , thinketh he can batter walles , and beate downe trees with a blow ; when yet the skittish thing doth but hurt it selfe . Is this the reason which weakened all , that I said in so manie sides against the death of the soule ? for of that I speake in all those pages , which you quote . Neede you a paire of spectacles so see the difference betweene the death of the soule , and the death of the bodie , that you so falsely , idlely , and foolishly match them together ? A verie drone would soone discerne , that the death of the bodie innocently , obediently , and patiently suffered could no way separate Christ from the fauour and loue of God , nor hinder the worke of our redemption , though it depriued hi●… of life , sense , and motion in the bodie for the time , which are the good blessings of God , when they are vsed to his glorie ; and yet the death of the soule , ( which leaueth neither action , affection , nor communion of grace , trueth , or faith in the soule ) seuereth both Soule and body quite from God , and maketh them hatefull vnto God , and altogether vnapt to reconcile others vnto God , when they themselues are disioyned and parted from God. And therefore notwithstanding your Crakes , that you can blow mountaines afore you with your breath ; and your craft , that shift the death of the Soule , ( whereof I speake in all those places ) into a proper spirituall punishment of your owne framing ; you haue not auoyded any one Reason there , nor offer so much as to come toward the matter in question , but roue after your wonted manner with generall phrases proper to your selfe , and then thinke that no man seeth you . [ there are other punishments in the Soule besides death . ] but none , that can reconcile vs vnto God. For b b Rom 5. We were reconciled to God by the death of his Sonne . c c 1. Cor. 15. I declare vnto you ( saith Paul ) the Gospell , which I preached vnto you , and whereby you are saued . For first of all I deliuered vnto you , that Christ died for our sinnes according to the Scriptures . Then you and whosoeuer else , that preach or beleeue Remission of sinnes by any thing else , but by the death of Christ , you preach not the Gospell , which the Apostle deliuered , neither can you looke for saluation in Christ , that leaue the maine ground thereof , which is the death , that he tasted for all , and through which he destroyed him , that had the power of death , euen the diuell . So that to step to any other spirituall punishments for the satisfaction of our sinnes and reconciliation to God , then to that which the Scriptures call the death of Christ and the death of the Crosse , is to renounce all , that God hath ordained or reuealed for our Saluation , and to create you new Sauiours after your owne conceits . You must therefore be directly and plainly brought to this point , whether Christ suffered for vs the death of the Soule by the Scriptures , and not such giggers of proper punishments , nor straines of improper speeches , as you and your friends hunt after ; but fairely and fully according to the direction of the sacred Scriptures , which must be heard , and preferred before all your fansies , as well touching the death of the soule , as the trueth of our redemption by the bloud of Christ Iesus . Wherein though I exclude not the sense and affections of his soule , which felt the paine , knew the cause , and beheld the counsell of God in all those sufferings vndertaken for man , through the tender loue that he bare to man , yet none of those feares , sorrowes , nor paines , which the soule discerned and receiued , did any whit diminish the power of Gods spirit and grace in him , nor the perfection of his faith , hope , and loue , whereby the soule cleaued fast to God without any separation ; and consequently the innocence , obedience , and patience of Christes soule in his sufferings both outward and inward , did confirme and manifest the life of his soule . But of this more in due place . d d Defenc. pa●… 90. li. 27. Then you addresse your selfe against another , euen one of the chiefest reasons of mine , which I make from the strange and incomparable agonies of Christ in the time of his passion . ] You make no reasons from Christes agonie ; but assuming that for a shew , which you do not vnderstand , you inferre what you list , by your rash , presumptuous and manifest contradictions both to your selfe and to the Scriptures . [ e e Ibid. li. 30. These inuaded him , as we reade , principally at three times ; First , in the foretaste of his passion , Ioh. 12. secondly , in the Garden a little before his apprehension . thirdly , in his very extreame passion it selfe on the crosse . ] The Scripture mentioneth one agonie , and you multiplie that to three . In the twelfth of Iohn when some of the Grecians that came to worship on the feast of Easter , were desirous to see Christ ( of whom they had heard much ) and made their desire knowen to Philip , and he to Andrew , and they both to Iesus , Iesus answered them , f f Iohn 12. The houre was come ( euen at hand ) that the Sonne of man should be glorified ; by his death . This therefore was not a time to shew himselfe , when his ( heart or ) soule was troubled with other matters , euen with the meditation and preparation of his death . Now except you be so wise , that you will make euery affection in Christ an agonie , there is no cause to conceiue this to be an agonie . He often times thought and spake of his death before , where no man besides you doth dreame of agonies ; and this verie word is in other cases ascribed aswell to Christ , as to others , where no colour of an agonie doth appeare . When he tolde his Disciples , that one of them should betray him , g g Iohn 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was troubled in spirit ; and meaning to raise Lazarus from death , when he saw Mary the sister of Lazarus , and the Iewes that were with her , to weepe ; h h Iohn 11. he groned in spirit , and troubled himselfe , insomuch that he wept , which yet was no agonie , but a touch of humane compassion , shewing the loue he bare vnto them . The complaint on the crosse , besides the words , had no shew of an agonie ; and what sense they beare , we shall after examine . Verily , he that would not suffer his owne Disciples to beholde his agonie in the Garden , would neuer in the eyes or eares of his enemies with his owne deeds or words verifie their reproches and taunts against himselfe , as if he were forsaken of God , which was the thing they vpbraided him with . And therfore you may deuise not three , but threescore agonies , if you will : The Scripture expresseth one , and that you neither rightly conceiue , nor rightly vse . i i Defenc. pag. 90. li. 35. To all ( that duely consider ) it appeareth so cleere as the Sunne at noone day , that the paynes of his passion , which plainly now he felt and feared ( because he knew he was to feele them further vnto death ) were the proper and direct cause of those agontes . But we assume , that such strange and lamentable things and behauiour in Christ were not the effects one lie and meerely of his bodilie paines and death . Therefore Christ felt and endured more then his me●…re bodilie paines and death , by the testimonie of the Scriptures , which thinge you denie . ] Your cleare Sun is the darke cloud of your owne imaginations ; your proper & direct causes are the light and false coniectures of your owne braine ; your conclusion is a childish digression not onely from the thinges questioned by me , but from the verie matters proposed by you : onlie in the vpshot you hold your wonted course , to strengthen your cause with a lie , when trewth will not stand you in steed . To beginne where you end : you are not ignorant , that I defend no such thing as meere bodily paines , your selfe haue directly confessed the contrarie , as I haue formerly shewed . I say indeed , Christ suffered no death , but only the death of the body ; that you turne to a manifest vntrewth , and say , I denie that Christ felt any more , then meere bodilie paines . To what purpose then is your conclusion , that Christ endured more then bodily paines ? What gaine you by that , so long as Christ suffered none other death , but the death of the body ? Christes feare and sorrow , which the Scriptures expresse in the Garden , were more then meere bodily paines , and those though he felt , you shall neuer thence conclude , that he felt the paines of hell or of the damned . l l Defenc. pag. 91. Your assumption , as you say , I graunt and acknowledge ; ( and so your labour is the lesse ) but the proposition I gaine say in my whole discourse , denying that the paines of Christes passion , or the naturall feare of them was the proper and direct cause of those agonies , or that the Scriptures implie so much . ] If you looke well to my wordes , they containe two things ; first , that the n n Serm pag. 17. li. 13. right cause of Christes agonie in the Garden is not n n 14. determinately and o o 15. certainely reuealed in the Scriptures ; secondly , that the suffering of hell paines at that present was the least probable cause thereof , if not altogether intolerable . let vs now see how you impugne either of these . p p Defenc. pag. 91. li. 22. 14. 27. [ this your assertion I simply deny : and then my proposition standeth firme , that his paines inflicted on him by way of proper punishment and vengeance for sinne were the proper and maine cause thereof . ] This is the cleerenes of your Sun-shining at noone day : you deny my assertion , and then your proposition standeth firme , ergo the Scriptures doe certainly specifie the proper and direct causes of Christes agonie , and those were the paines of the Damned , which you call the proper vengeance for sinne . Then if you list to denie any thing , the contrary is presently prooued , and concluded by you as cleere as the Sunne at noone day . such proofes and conclusions , which are nothing but strange and violent Imaginations , your booke is full of , and these twentie leaues and more , which here you spend in examining Christs agonie , haue nothing els in them but such meere falshoods and confusions . Before we speake of the firmenesse of your proposition , I would gladly know which of these three propositions , which here you haue varied to shew the settlednes of your conceits , is that , which you offer to be examined . In the first you say , q q Defenc. pag. 90. li. 37. the paines of Christs passion , which plainly now he felt , and feared to feele further vnto death : in the second you say r r Pa. 91. li. 7. those paines or the naturall feare of them : in the third you say , s s Ibid. li. 26. his paines inflicted on him by way of proper punishment and vengeance for sinne , these were the proper and direct cause of ●…hose agonies . These and those , these or those , these alone and not those , are childish and foolish contrarieti●…s with any wise man saue with you ; and yet all these are cleare and firme , because you haue the witt to denie mine assertion . Touching your proposition , that the Reader may conceiue , how you clutter things together to holde on your accustomed carriage , he must marke , that Christes agonie had many parts and circumstances ; some inward , some outward , some affections , The parts of Christs agony . some actions , some apprehensions ; and all these had their causes efficient and adiuuant , neere or remote , sole or concurrent according to their differences . The Scriptures expresly note in that agony , which Christ had and shewed in the Garden , the inward affections of sorrow , feare , admiration , submission , contention of mind in Christ. My soule ( saith he ) t t Matth. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is on euery side sorowfull ( or compassed round with sorow ) euen vnto death . And he began , sayth Matthew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be full of sorow , and much grieued . For so the Apostle vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what sense soeuer it beare with prophane writers , whereof we shall not need to dispute . u u Phil. 2. v. 26. I thought it necessary to send vnto you Epaphroditus my fellow souldier and your messenger , for he was very desirous of you all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and very pensiue ( or much grieued ) because you heard he was sicke . S. Marke sayth , Christ in the Garden beganne x x Mar. 16. v. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be afrayd , or astonied ; and full of heauinesse or griefe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth feare and admiration , which so fixeth the minde for the time , that a man neither speaketh nor vseth the vigor of his senses . As for submission of mind , Christes y y Matth. 26. falling flat with his face z z Mark. 14. on the ground , when he powred foorth his prayers to God , sufficiently sheweth as much inward humiliation of the soule in Gods presence , as this outward gesture of his bodie declared or required . His ardent zeale in prayer , and vehement contention of minde S. Luke noteth , when he sayth : An a a Luc. 22. Angell appeared to him to strengthen him ( with a message from God , Christ then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , falling into an agonie , prayed more earnestly ( or feruently ) and his sweat was like drops of bloud trickling downe to the ground . Of this agonie you haue often spoken , and here you spend no small time about it , but I scant beleeue you know what an agonie meaneth , much lesse what was the true cause of this agonie . Though an agonie be sometimes abusiuely taken for feare , yet properly it is a●…firmed b b Etymologicon ex Orione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of him that is readie to descend into any combate , or conflict with another ; as Orion a most ancient Grecian obserueth . Damascene confesleth , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , standing What an agonie is . in ( doubt or ) feare to miss●… of that we vndertake , we are agonized . Galene the chiefe of Physicians , and well skilled in the perturbations and commotions of the bodie , that come from the bloud or spirits , noteth of what affections an agonie is compounded ; ' F●…are , sayth he , doth pr●…sently driue the bloud and spirits inward towards their fountaine , c c Galenus d●…●…ausis comat●…n . li. 2. and contracteth them together by cooling the vttermost parts of the bodie ; and anger doth ( as suddenly ) heat them , diffund and send them foorth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that which ( in Greeke ) is called an agonie , is compounded of them both , and hath inequall motions , according to the predominant affection . Aristotle a great Philosopher in the knowledge of naturall things , not only sheweth , that there may be an agonie without feare , as when we attempt things honest and commendable , though di●…cult , d d Arist Rhetoricorum li. 1. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for which men ( striue and ) are agpmozed without feare ; but also that sweating in an agonie commeth rather from indignation and zeale , than from feare . e e Idem Problemat . sect . 2. quest . 26. An agonie , sayth he , is not the passing of the ( naturall ) heat from the higher parts of the bodie vnto the lower , as in feare , but it is rather an increase of heat , as in anger and indignation . And he that is in an agonie , is not troubled with feare or colde , but with expectation of the euent . Wherein Theophrastus not much behinde him , agreeth with him : f f Theophrastus de Sudoribus . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An agonie is not the remouing of the naturall heat , but the increasing thereof , as in anger . And heat doth drie the outmost parts of the bodie . I speake not this to bind Christes sweate in the Garden wholy to naturall causes , but to shew that neither Diuinitie , Philosophy , nor Physicke doe permit that feare or sorow , which coole the blood , and quench the spirits , should be the cause of this bloudie sweate , but that rather as the Euangelist expresseth , it came from strength and contention of zeale , whiles Christ most feruently prayed for that , which he was very desirous , and in present expectation to obtaine . An Angell appeared from heauen g g Luc. 22. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strengthning him ( saith the Scripture ) no question with a message from God. For Angels otherwise were not in this case to entermeddle . And then Christ h h vers . 44. entring into an Agonie , ( that is , into a vehement contention of mind to preuaile against that , which resisted or hindred him ) he prayed more feruently . From this feruencie of zeale and contention of minde came that bloudie sweate , which the Euangelist mentioneth ; which whether we make to be according to Nature , or aboue Nature , it could not proceede from feare or sorrow , as some men imagine . For feare doth driue the bloud inward and coole it , and so can not thinne it , and expell it by the outmost parts and pores of the Body . The Physitian that wrote the Booke de vtilitate Respirationis amongst Galens works , saith . i i Li. de vtilita●…e Respirationi●… Galen . attribut . ●…om . 7. Contingit Poros ex multo aut feruido spiritu vsque adeo dilatari , vt etiam exeat sanguis per eos , ●…iatque sudor sanguineus . It sometimes happeneth , that abundant or feruent spirits doe so dilate the pores of the bodie , that bloud passeth by them , and so the sweate may be bloudie . If we leane not to the course of Nature for the cause of Christs bloudie sweate , then Hilaries Rule is very sound . k k Hilarius d●… Trinitate . li 10. It is no Infirmitie , which power did aboue the custo●…e of Nature . No man then may dare impute Christs sweate to weakenesse , because it is against Nature to sweat bloud . Beda followeth him in the l l Beda in Luc. cap. 22. same words : Rupertus in larger . m m Rupertus de victoria verbi Dei. li. 12. ca. 21. This is vnwonted , this is aboue nature , the flesh whole , the skinne not cut , for bloude to runne out of all the body , and to fall on the earth as it were sweate . Lyra receaueth the same . According to the Iudgement of diuers n n Lyra in Luc. ca. 22. this was supernaturally done , that bloud should come foorth in steede of sweate ; that so Christ euen then might begin to shed his bloud for our saluation . Then neither in Diuine nor humane learning is there any necessitie , that the feare of your hell paines should be the cause of this sweate , which Augustine , Prosper and Bernard ascribe vnto Christs wil and power for a mysticall signification , as I haue shewed in my * * Serm. pag. 38. & 39. Sermons . Thus see we by the words of the holy Ghost , that in the Garden Christs Soule was affected with feare , and afflicted with sorrow ; his prayer prooueth his submission , and intention of minde , after comfort sent him from heauen by an Angell ; and his bloudie sweate , if we attribute it to nature , must come from zeale ; if we referre it to Christs power aboue Nature , might haue many causes to vs vnknowne in particular , though we can ghesse at the generall . Of all these circumstances , actions , and affections , there can no one direct cause be designed in speciall , except in large termes we will say , the worke of our Redemption was the cause of them all ; but neither pains , nor suffrings can precisely be determined to be the proper ground of them all , since after comfort from heauen , he fell to most feruent prayer , and therein to his bloudie sweat : much lesse can you conclude , that hell paines were the right and true cause thereof . So that I haue more reason to reiect your maior proposition as apparently false , than you haue right to pronounce it firme , because you can denie mine assertion by flinging off all the Fathers , as vnworthy to haue their iudgements regarded , outfacing the Scriptures with phrases and figures to bring them to your bent . But in the kinds of paines which Christ suffered in the Garden , we doubt as much as in the causes of his agonie . You must therefore declare , what maner of paines you meane in your proposition , before we shall fully vnderstand you . p p Defenc. pag. 91. li. 16. You meane it seemeth , that Christ suffered paines in his soule , by reason of the strength and zeale of his holy affections : and that those were the proper and maine causes of that his most wofull and miraculous agonie and complaint . Therefore not only extraordinarie paines inflicted vpon him by way of proper punishment , as my proposition intendeth . ] You seeke nothing but by confusion to couer and colour your absurd and false doctrines , and that maketh you huddle and heape things together without all distinction or exposition . Christes agonie in the Garden was before any paines inflicted on his bodie or soule , other than feare or sorrow , which were painfull affections rising from diuers occasions and causes , as we shall afterward see . His complaint on the Crosse was in the midst and extreamest of his paines now inherent , and afflicting both soule and body . You couple Christes agonie in the Garden with his complaint on the Crosse , and yoke them together as proceeding both from one direct and particular cause , which breedeth more doubt in my answer , that should containe both in one , than trueth in your argument , that obiecteth both at once . That the Reader may therefore perceiue whe●…eof we reason , and so the better obserue the difference betwixt our assertions , let meadmonish him , that as euill to mans sense or reason , dependeth on time either past , present , or to come ; so the impression , that is thereby made in the soule of Euill past , present , or to come , worketh sorow , paine , and feare in the sou●…e of man. man is either ●…orrow , paine , or feare . Not that these wordes are not sometimes confounded , and their caus●…s conioined , as sorow and feare haue paine in them , that is a sense of ●…uill past or approching , as well in others as in our selues ; and the continuance of paine may be feared , euen whiles the present greeuance is suffered ; but that we can expr●…sse no truth , nor admitt no speach of these things yf we keepe not their names distinguished , as their impressions and passions are . somtimes we make but two , as timor and dolor , feare and griefe ; and then we comprise the third , which is sorrow for any good th●…ng past , or lost in us or others , vnder griefe ; which is the offence of mind , that euill either pres●…nt in sense , or fresh in memory bringeth with it . SORROVV then Sorrow . I call the grieuous remembrance of our owne euils suffered , or of their euils past or approching , whom we loue . FEARE is the doubt & dislike of future euill to our selues Feare . or others ; as also the declining of imminent euill , and shrinking at the sight thereof . Both th●…se are painfull affections and impressions of euill , which according to their degrees and causes do often so farre oppresse and burden the soule in this life that they speedily part the soule from the bodie : and both consist in the apprehension and estimation , that the soule maketh of euill foreseene or suffered . for some men feare that , which others doe not , and some regard not that , which others exceedingly grieue at . and so feare and sorrow require not onlie the cogitation and cognition , but the iudgement & c●…nsure of the soule ; which PAINE doth not . For paine dependeth neither Paine . on the action , nor imagination of the soule , but is an absolute sense of present and inherent euill , that naturally offendeth the soule . for example , in the paines of the bodie , the soule naturally feeleth all offence rising within the bodie , or violently offred vnto the bodi●… , though she knewe not whence , or how that paine commeth . Therefore I make paine as it is distinct from feare and sorrow , and riseth from neither of them , to be a naturall and absolute passion and sense of euill present and inherent in soule or bodie . q q 1. Iohn 4. feare hath painfulnesse , saith Saint Iohn ; and sorrow not only r r 2. Cor. 2. swalloweth vp men , but s s 2. Cor. 7. causeth death , as Paule writeth , and experience teacheth ; yea t t Prou. 13. hope differred afflicteth the soule , saieth Salomon . So that all our affections may haue griefe in them , loue and ioy not excepted , when they are disappointed : and sorrow & feare may be mitigated , but not separated from griefe and dislike ; yet in neither of them is the euill present & inherent , nor the sense and feeling thereof absolute or meerely passiue , but according as the mind conceaueth and esteemeth of the causes and obiects thereof , so the griefe of feare and sorow increaseth or decreaseth . Now touching Christes agonie in the Garden , the Scripture auoucheth , that feare and sorrow possessed and grieued his mind , but that an absolute or inherent paine was inflicted on Christes soule by the immediat hand of god , either in the Garden , or on the Crosse , this is a late and lew de deuice of yours , it hath no ground nor proofe in the Scriptures . And yf by paines you meane this absolute kind of torment impressed on Christes soule by Gods owne hand , as you would haue it ; I vtterly denie that any such paines presently felt were parts or causes of Christs agonie in the Garden , and so your proposition , that you fained to be firme , hath not one true word in it . u u Defenc. pag. 91. li. 27. Let vs trie your proofes for it , and mine against it . ] you meane no such matter as you pretend . For first you tooke hold of Christs feare and sorrow , which were painefull affections ; and when you haue thereby gotten the name of paine into Christes agonie , you slide from his affections , were they neuer so painefull , and shuffle in your absolute torments of Christes soule from the immediat hand of god , vnder the name of proper punishment and vengeance for sinne , to be the true causes of his agonie . yf you thinck I mistake you , looke back to your iustified reason so lately iustled in , and to the fathers , which you brought to confirme the same , and see whether I wrong you or no. your assumption and illation there , were these . Christ x x Defenc. pag. ●…8 . li. 2. succoureth vs in the feeling of the terrors of god , and releaseth vs of the sorrowes vnmeasureable that rise thereof . therefore Christ himselfe had experience of them . Terrors are feares of thinges vnwoonted , which make vs tremble , and sorrowes are expresly named by you ; both which were affections in Christ , as they are in vs. you cited out of Cyrill , that y y Ibid. li. 11. vnlesse Christ had feared and sorrowed ( at his passion , ) wee had not beene quit from feare and sorrow ; and out of Ambrose , that Christ z z li. 38. in his agonie with the sorrow of his soule ( did ) extinguish the sorow of our soules . As also , that he caried about him our feares and our affections . a a Defenc. pag. 48. li. 17. minus mihi contulerat , nisimeum suscepisset affectum . Christ had done lesse for me , if he had not admitted MINE AFFECTIONS . Now when the affections of feare and sorow are confessed in Christes agonie , you reiect that as absurd , and will heare of no paines , but of the torments of the damned from Gods immediat hand on the soule of Christ ; which though you neither do nor can prooue , yet you hope with prating and wrangling to seeme to say somewhat . b b Defenc. pag. 89. li. 28. Before we come to proofs , we must know , that this your Resolution , as you call it , is first most vaine ; also directly contrary to your selfe ; and then altogether vn●…rue , and presumed by wide coniecture , as God willing I will presently shew . ] Performe but one of these challenges to be true , and take all the rest as granted , for your small paines therein bestowed : but your dreames are so violent , that when you sticke in the mire , you thinke you flie in the aire . You will shew vs your owne erroneous and presumptuous follie ; and other shew of any matter worth the medling with , you do make none . c c Defenc. pag. 91. li. 32. First I heartily intreat the Christian Reader to marke well and to consider how your L. doth contriue three notable equiuocations in these few words ; Christ suffered in his soule the wrath of God : which you seeme to grant , but in trueth you doe not . And if we adde also the paines of hel , then he opposeth a fourth fallacy against vs. And these three or foure are the only pillars of his doctrine . I make no pillars of my doctrine , but the manifest words of the Holy Ghost teaching vs by the Scriptures the price and maner of our redemption ; which lest any man should thinke I diuert , and wrest to my priuate or secret conceits , as you doe , I shew the ancient and true Church of Christ did so belee●…e them and expound them before me . The pillars of your doctrine are phrases , follies , and falsities , which if you did not hide with generall and ambiguous words , the considerate Reader without intreatie would soone marke your mysteries : but because you are so kinde as heartily to pray the Reader to marke how you play the man , I desire him likewise to obserue , how shamefully you come short of your great brags , and euen betray your cause to him that well considereth it . d d Defenc. pag. 91. li. 37. For the three former , your first equiuocation is in the word , Suffered : and about it wee deale in this place . e e Et pag. 92. li. 19. Now your next equiuocation is in this , He suffered in soule . Your next , in Gods wrath . Both which I haue plainly shewed before . As also your fourth fallacie , which may be called Fallacia accidentis . ] To the three last notable equiuocations , as he calleth them , here is all that this Defensor speaketh in this place , where he would haue thee , Christian Reader , so considerately to marke some maruellous matters . And thus shalt thou often be troubled with his vaine tatling , when thou most expectest either his proofs or his promises . He sendeth thee backe to peruse his former pages , where thou shalt finde as little to the purpose , as here thou doest , though words he wanted not to couer his conceits . Is there be any thing in those pages proued by him , which I haue not in the same places confuted , I am content to hazzard the perill of thy censure . Howbeit , I thinke thou mayest perceiue by my carriage , that I desire to auoid and preuent all ambiguities , as much as in me lieth . I speake as plainly as my simple abilitie will suffer me ; I distinguish thinges as euidently , as either the matter permitteth , or the trewth requireth . And therefore he , that in all his defence hath yet vttered not one distinct and cleere sentence touching his cause , but clowded and cloaked with proper and meere , and such like shifts , and shadowes neuer expounded by himselfe , and knowen to no man , but himselfe , hath small reason , ( though as much in this as in the rest ) to say that fallacies are the Pillars of my doctrine . But if thou beleeue Pedlers praising their owne wares ; then maiest thou credit this booke-maker craking of his cleere and Sunne-shine proofes , which he himselfe neither expresseth , nor vnderstandeth . The equiuocation of the word SVFFERING which in this place his mastershipp will deale withall , will giue thee a tast , what thou shalt looke for in the rest . f f Defenc. pag. 92. li , 1. The common and ordinarie phrase vnderstandeth herein , Christes feeling of paines inflicted on him by way of PROPER punishment and satisfaction for sinne , which he vndertooke for vs. Onely this in the ordinarie and vsuall manner of speach is signified by Christes suffering , or his passion : and so we alwaies vnderstand by it . ] This is one of your enlightned and purified expositions , which is as faire and bright , as the darknes of Egypt . Doe men vsually & ordinarily describe Christs passion to be nothing els , but the feeling of paines inflictedon him by way of proper punishment ? who vseth these wordes by way of proper punishment , besides your selfe and your adherents , who vnder that colour would secretly conuey the paines of the damned into the soule of Christ ? for what is the proper punishment of sinne ? that which all sinners not Redeemed by Christ must endure , or that which all men being sinners doe endure , or that which none endured but Christ alone , because it was proper to the dignitie of his person , with that punishment , which god laied on him by the hands and mouthes of men , to satisfie the iustice of God for our sinnes , and vtterly to abolish the guilt and wages of our sinne ? Proper may be either to the damned , whose sinnes are neuer pardoned ; or proper to sinne in all mankinde , euer since the first man forsooke his Creator ; or proper to Christes person , and not common to him with the damned . Which of all these senses do you containe in the word Proper ? You spake euen now of equiuocations , and made a grieuous complaint to your Reader , that I meant to circumuent you with ambiguities ; and what is this but to turne your Readers eyes aside on me , whiles you play your part with the maine worke of Christes passion for mans Redemption ? how often haue I chalenged in you this shifting with proper and improper , when and where pleased you ? Christes sufferings in all mens speeches , saue yours , were farre larger than his passion . He suffered afliction all the time of his life , yea the whole course of his life was a continuall suffering of reproches , disdaines , dispites : besides the naturall infirmities of our flesh , as hunger , cold , wearines , weeping and such like , which in his person were all sufferings , and yet no man calleth his life his passion : his passion we take to be the manner of his death , and so all his sufferings from the Garden to the graue , imposed on him by the hands , mouthes , or harts of men betraying , forsaking , or pursuing him , were parts of his passion . The false accusing and vniust condemning him , the mocking , reproching , and reuiling him to be wicked and forsaken of God , were parts of his passion , and yet these were no inherent nor sensible paines , of which you would seeme to speake , when you exclude his affections of feare and griefe of minde , as no parts of his passion . g g Defenc. pag. 91. li. 6. You cunningly take another rare sense of this word , as it signifieth the affections of the mind in Christ wholy bent to holines , and obedience of god . ] you are a learned Squire , that doe not vnderstand , the soule suffereth as well by her affections , as by her senses ; and that in Christ the harts and tongues of the Iewes concurred to his passion , as well as their hands . The affections and perturbations of the soule are vsually and properly called by the Greeke fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the Latine , passiones , passions or sufferings of the minde . The Apostles applie the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , SVFFERINGS , both in Christ and in vs , as euenly , and as often to feare , sorowes , rebukes , reproches , losses , and such like griefs of minde , as to stripes and other violences profered to the body . Manifest proofes thereof are euery where occurrent in the Scriptures . h h Heb. 10 v. 32 Remember the former dayes ( sayth the Apostle to the H●…brewes ) wherein you sustained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great conflict of sufferings ; partly whiles ye were made a spectacle with reproches and troubles , partly whiles you did communicate with them that were so vsed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for you had a ioynt feeling of my bands , and receiued with ioy the spoiling of your goods . Yet had they i i Hebr. 12. not as yet resisted vnto bloud by striuing against sinne . So Peter : k k 1. Pet. 4. Wherein you communicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the sufferings of Christ , reioyce , that in the re●…elation of his glorie you may be glad and ioyfull . If you be reproched for the name of Christ , blessed are you , and the spirit of glorie resteth on you . And againe : l l 1. Pet. 2. This is thanks with God , if a man for conscience to God endure sorrowes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffering vniustly . Pauls afflictions , which he calleth his infirmities , ( euen as he sayth : m m 2. Cor 13. Christ was crucified through infirmitie ) are reckened in many places by himselfe , amongst which are n n 2. Cor. 6. Reproch , infamy , want , sorow , feare of o o & 11. danger , o o & 11. care , affection and o o & 11. zeale for others o o & 11. weakened or o o & 11. offended ; whereby it may be seene , what was meant by the words of Christ touching Pauls sufferings , p p Acts 9. I will shew him how many ( or how great ) things he shall suffer for my name ; and by his owne , I reioyce q q Coloss. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in my sufferings for you . Yea not only feare and sorow of minde , which are the painfnll affections of our nature , but euen corporall affections , though naturall , were sufferings in Christ. Damascene writing of the naturall and innocent , yet painfull passions and sufferings , which Christ tooke vnto him , sayth : r r Damascen . orthodoxae fidei . li. 3. ca. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naturall and innocent passions ( or sufferings ) are those what soeuer , which entred into mans life by the condemnation of the first transgression ; as hunger , thirst , wearinesse , labour , weeping , vexation , declination of death , feare , agonie , and such like , which are naturally in all men . These all Christ tooke vnto him , that he might sanctifie all . And how can it be otherwise , since the soule feeleth paine and griefe , as well by her vnderstanding and will , as by her senses , and that in other mens dangers and troubles , where loue and pittie preuaile with vs , no lesse then in our owne . s s August . de ciuitate Dei. li. 14. ca. 6. what is feare and sorrow ( sayth Austen ) but the will dissenting from those things which displease vs ? and generally according to the varietie of things which are desired or shunned , as the will is pleased or offended , so is it changed a●…d turned into these or those affections . Then as nature teacheth vs to feare our owne dangers foreseene by sense or vnderstanding , and to sorrow for our present miseries or losses ; so loue teacheth vs to do the like in other mens harmes either present or approching , whose persons the more we embrace , their perils and ouerthrowes the more we lament . Now he that is t t De ciuitate D●…i . li. 12. ●…a . 16. affected , suffereth , sayth Austen . Neither are the violences offered to the bodie called paines , but because the soule by nature disliketh them , howsoeuer by faith she may be content to endure them for Gods cause ; and so the impressions of feare and sorrow , in that they are painfull , they are sufferings of the soule , though charitie perswade them in other mens troubles , or necessitie impose them in our owne cases , or pietie raise them in respect of God. u u Psal. 51. A broken heart and contrite spirit , is it not a suffering , because it is a sacrifice vnto God ? x x Philip. 2. Work●… your saluation , sayth the Apostle , with feare and trembling . Are these no sufferings , because they tend to saluation ? y y Matth. 5. Blessed are you when men reproch you and pursue you , and speake all euill against you falsly for my sake . Reioice and be glad , for great is your reward in heauen ; so pursued they the Prophets before you . This is a great blessednes , and yet a great suffering of minde , to be reuiled and slandered ; and therefore holinesse in Christ , as in the Saints , did not exclude , but rather commend and aduance Christes sufferings . z z D●…fenc . pag. 92. li. 12. Speake plainly I beseech you , and deceiue vs not . Call not this his soules suffering , but his ●…oules holines and righteousues . ] I call that SVFFERING in Christ , which was painefull and grieuous vnto him ; though withall it were righteous and holy . a a Matth. 11. Blessed are they that suffer persecution for Righteousnes . Shall it be no persecution , or no suffering , All Christes sufferings were rig●…teous and holy . by reason the cause is righteous and holy , for which the godly do suffer , and their patience and submission to god in their troubles are dueties of holines ? all sufferings in Christ were most righteous and holy , for in them he shewed not only voluntarie patience , and obedience , but innocence also . Doth this make his stripes , woundes , or death to be no sufferings because he b b 1. Pet 3. Suffered the iust for the vniust ? Deceaue not your selfe , and I see no man els , that goeth about to beguile you . I speake not of those workes of piety and charitie , which Christ performed to God and man with ioy and delight ; I speake of those infirmities , temptations , and affections , which were grieuous and painfull vnto him , though the suffering and enduring thereof were most religious and righteous in him . And you , that seuer his holinesse and righteousnesse from his sufferings , as if he were defiled and accursed with them , lewdlie abuse both the word of God , and faith of Christ , which containe no such thing . c c Defenc. pag. 92. li. 10. Christes exact and perfect keeping of Gods iust law , and his sufferings , are two parts of Christes mediation greatly differing , and ought not both in trueth be called his passion or satisfaction for sinne . ] His passion I call the things suffered at or about the time of his death ; because not the instant of breathing out his soule , but the whole order and maner of comming to his death after his last supper , is by the Scriptures inclosed in the name of his death , and by all sober and aduised writers called his Passion or suffering of death . His whole life besides was full of sufferings , and euen those naturall infirmities of hunger , thirst , wearinesse , and such like , were voluntarie sufferings in him , because he had power enough in himselfe to represse or exclude those punishments in●…licted for sinne on our nature ; and consequently the infirmities and affections of minde , that were gri●…tious , were likewise voluntarie sufferings in him , and pertained to the humilitie and obedience , to which he submitted himselfe for the fuller satisfaction of our sinnes , as well by his life as death . That our whole life is a suffering for our sinne in Adam , S. Austen exactly noteth : d d August . in Psal. 37. Non enim in illum non est vindicat●…m ; a●…t frustra dixerat Deus , morte morieris : aut aliquid patimur in ista vita , nisi ex illa morte , quam meruimus primo peccato . Neither did God not reuenge Adam , nor sayd in vaine : Thou shalt die the death ; neither do we suffer any thing in this life , but from that death which we deserued by the first sinne . And making an example of hunger , sayth ; e e August . ibid. Ista fames , naturalis quidam morbus est , quia natura nobis facta est poena ex vindicta . Primo homin●… quod erat poena , natura nobis est . This hunger ( of the bodie ) is a disease of nature , because the punishment inflicted ( on Adam ) to reuenge ( his sin ) is our nature . That which was punishment to the first man , is become nature to vs. Christ then in partaking our nature , did partake with our punishment , and his submitting himselfe to that , what was it but a continuall suffering of our punishment , by feeling our naturall infirmities both of soule and bodie , though still without sinne , and all naturall necessitie , as in vs ; that his obedience might be the more euident and acceptable vnto God. So that it is no equiuocation in me , to call feare and sorrow of minde in Christ , sufferings for sinne , notwithstanding they were innocent and obedient in him , and so parts of his humane holinesse and righteousnesse directly tending to satisfaction for our sinfull disobedience . The full price and payment whereof was death , the close of mans life , which as it was the last , so was it the greatest and weightiest part of his obedience , and recompence to Gods Iustice for our sinnes : but it is an idle vagation in you , when you can neither refute nor resist the trueth , to make an appeale against ambiguities , when you your selfe can neither proue , nor dare plainly expresse , that you intend . f f Defenc. pag. 92. li. 21. Sir I hope you will not thinke to beat downe all afore you with nothing but cunning , yet vaine deceit , countenanced out with cruell and hatefull words . ] You lacke an Ostler to bring you to bed , you haue trauelled sore , as a man may see by your foming at mouth . If I say any thing , that I doe not particularize and prooue to be the receiued and publike doctrine of Christes Church agreeing with the Scriptures for many hundred yeeres , before your deuice of hell paines in Christes soule was heard of amongst Christians , let me lose in Gods name both my labour and my credit with the Reader : but if you , that stand iangling about proper punishment and meere vengeance for sinne , and will not one word further , crie out in your passions , as sicke men do in their dreames , that you are ouerborne with cunning and countenance , they are not all wise men , that haue parts in playes , nor all true men , that talke of losing by the high wayes . g g Defenc. pag. 92. li. 24. Further you are in this your Resolution directly contrary to your selfe , as before I haue briefly yet sufficiently shewed . ] So saith he , that neither agreeth with the trewth , no●… with himselfe . Ignorance in you is no praeiudice to me , much l●…sse malitious follie , that pronounce before you vnderstand ; and take nothing right , though it be neuer so plainly deliuered . In the place where you chalenged my contrarietie , I put in a full discharge thereof , and here you repeat the very same , though you would seeme freshly to find out some solemne matter . h h Defenc. pag. 92. li. 26. Againe you censure your selfe verie sharply , for your resolutenesse in this cause ( where you say ) It is curiositie to examine , presumption to determine , impossibilitie to conclude certainly , what was the true cause thereof . ] To affirme euerie thing and confirme nothing , is growen now such a trade with you , that you haue neither care , nor conscience what you say . Could you certainly conclude , what was the true cause of Christs agonie , you The precise and particula●… cause of Christes agonie is not reuealed , though the g●…nerall occasions may be con iectured . were free from this censure ; but in that you bring nothing besides your owne conceits no way grounded or supported by any euidence of the sacred Scriptures , my speech is verified in you , that since it is impossible out of the Scriptures to conclude any certaine ( that is particuler and praecise ) cause of this agonie , which hath so many parts and secrets not reuealed vnto vs ; it is presumption in you to determine , that the present suffering of hell paines from the immediate hand of god , was the cause thereof ; and to call it in question , argueth itching curiositie to search for that , which is concealed from vs. Why then doe I conclude resolutely , that the cause of Christes agonie i Defenc. pag. 91. li 12. could not proceed , but from his submission to God , or compassion to men or both ? ] Doe I conclude any CERTAINE or precise cause in particuler , that make so manie diuersities of generall causes , that might be , as submission to God , or compassion on men , or both ? They say bruite beastes doe bewray themselues to want all reason , by want of numbering . Take heede least if you see no distance betwixt THREE generall heads or occasions of Christes feares and sorrowes , and ONE certaine and precise cause thereof , men thincke there lieth somewhat els in you vnder a mans skinne . For what els should I say to the grossenes of his conceits , that hath not learned to vnderstand the difference betwixt three generall disiunctiues , and one speciall and certaine a●…firmatiue ? My resolutenes if your Braines were not buzzed with more pride then skill , is against your paines of the damned to be suffered in the Soule of Christ , since neither damnation nor confusion could take hold of him ; but they that will not willfully blind themselues , as you doe , with your presumptuous fansies , must beleeue , that pietie to god , and charitie to men , or both led Christ to these feares and sorowes , which the Scriptures mention in his agonie ; though wee cannot precisely pronounce , what particular respects mooued eche afsection in him . k k D●…fenc . pag. 92. li. 29. Thirdly where you make but two causes , submission to God , and compassion to men , els where but one , religious feare ; but before you verie precisely made six : if you agree no better with your selfe , I haue small hope you will agree with vs. ] To looke for learning , wisdome , or sobrietie from him that hath none , is to looke in vaine . Some would seeme rich by often looking on that little , which is left , when all is spent : and you would seeme learned by oft●…n telling vs one tale , though it containe nothing but lies and toies . That I make but one cause , to witte Religious feare , in the 23 Page of my Sermons , looke there who list , he shall find you a fabler . In the fift cause that might be of Christs agonie , which was the deprecation of Gods wrath , I yeelded to some mens speeches so farre , ( for quietnes sake , ) that it ●…ight be said , Christ feared , that is , l l Serm. pag. 22 li. 2●… . shunned euerlasting death : and that the sight of gods wrath l l Serm. pag. 21. li. 19. tempered and made ready for the finnes of men , which the Scripture calleth a cupp , n n Pa. 22. li 35. might for a time somewhat astonish the humane nature of Christ ; yet so , that the sight of our sinnes , and the wages thereof o o Pa. 23. li. 2. impressed nothing ( that is no feare ) in the soule of Christ , but a religious feare to sorow for the one , and pray against the other . Here are expresly named religious feare , sorow and ( zealous ) praier ; occasioned by the sight of the cuppe of Gods wrath prepared for our sinnes . How then doth this exclude the rest of the causes , which are there precedent or consequent ? or how come you to cast away Christes sorow for sinne , and praier against the desert of our euill deedes , ( whereof the first rose from the submission , that Christ made vnto Gods wrath prouoked , and the second from the compassion , that Christ had towards men endangered ) and to leaue but one , where I name three ? Are you so well skilled in the Scriptures , that you doe not know , a Religious feare of God compriseth the whole seruice of God ; and therefore might much more containe the holines of Christs affections , when he submitted himselfe to the will and hand of God for our sakes ? What rudenes then , or rashnes , or both is this , when I note diuers partes or effects of one thing , or vse diuers words to describe one and the same matter , for you to quote out contrarieties by Arithmetick , because the wordes be different , and neuer to weigh the sense in which they accord ? So trifle you with the two generall causes , as if they could not containe the six speciall that , I say , might be of Christs agonie , when yet those six are but remembrances of some respects , that Christ might haue in his feare and sorow ; and those two comprehend all six as parts , or consequents of Christs submission to God and compassion on men . Neither doe I pretend or professe , that euery of these six was the whole and entire cause of his agony ; ( It is your dottage so to dreame , and no piece of my mind . ) These six , and many moe reasons and occasions Christe might haue at that time to feare and sorow , wherin I doe not determine , which was the full and true cause of that agonie ; but how many respects might lead him to feare and sorrow at that present , which I doe not conclude as certaine , but propose as possible , and farre more probable , then your reall paines of the damned supposed at that instant actually to torment the soule of Christ. Leaue therefore your one , two , and six , to Tilers to tell their pinnes , or Wittalls to number their Geese ; and shew that either I determine any precise or particuler cause ef Christs agonie , thereby to deserue mine owne censure , as you doe ; or that those six , which I mention , may not be referred to those two generalls , which I note , that so at least you may make me disagree with my selfe . p p Defenc pag. 92. li. 32. Last of all this your resolution , making Christs piety and pittie to be the onely proper and maine cause of all his wofull passion , is vtterly false and vntrew , hauing no ground but meere coniectures . ] Your memorie is as brickle , as your reason is feeble . Those six causes of Christes agonie , and not of all his wofull passion , as you lightly leape you know not whither , I did no otherwise propose , then that they q q Serm. pag. 17. li. 28. 29. might be , & euery one of them more likely , and more godly , then your deuice of hell paines . As for the onlie cause of that agonie , I medled with no such matter , my words are euide●…t to the contrarie : r r Ibid. li. 30. Others at their leasures may thinke on more , which I shal be content to h●…are ; but that piety , or charity , or both must be the Rootes of Christs feare and sorow , and not infidelitie and distrust of Gods fauour towards his person or function , nor the Reall and inherent sense of Hell paines common to him with the damned as you doe peremptorilie , but pestilently dreame ; in that I said I was resolute , and so I yet remaine . And you shall sooner proue your selfe to be the man in the Moone , then Christes soule to haue beene tormented with any reall paines inflicted on him by the immediate hand of God , which position of yours hath impietie for the ground , and follie for the proofe ; howsoeuer you thinck to face it out with your insolent verbositie . s s Defenc pag. 92. li. 37. Your first cause is submission to the maiestie of God-sitting in iudgment , when Christ was thus astonished and agonized therewith : ] I pray thee Christian Reader to remember in all these causes , what was my purpose and promise euen now specified , not to conclude The first cause concurring to Christs agoni●… . these as necessarie and entire causes of Christes agonie , but to shew them possible , and more likely and Godlie , then his Pagent of Hell paines inflicted on the soule of Christ. The reason , that led me to set downe this as one of the causes , that MIGHT BE of Christes agonie , ( for so I alwaies meane , though perhaps in course of speach I alwaies adde not so much , ) were the wordes of our Sauiour . t t Iohn 1●… . Now is the Iudgment of this worlde , now shall the Prince of this world be cast out . And I , if I were lifte vp from the earth , will draw all men vnto me . This said hee signifiyng what death he should die . The iudgment , which here our Sauiour noteth , was not at that instant , when he spake these words , but at an houre to come , when Satan the Prince of this worlde should be u u Iohn 16. iudged , that is eiected and cast out from x x Reuel . 12. accusing the Saints , and the x x Reuel . 12. saluation of God and power of his Christ established in heauen . So much the words of Christ imported , when he said , Now shall the Prince of this world be cast out ; and not , now alreadie is he cast out . This Iudgment then was Redemptorie , not condemnatori●… , wherein the sonne of God in our flesh was admitted to make satisfaction for the sinnes of all , that should beleeue in him ; and to pay the price that should appease the iustice of God prouoked by our misdeeds , and so to reconcile vs to the fauour of God by the bloud of his Crosse , that there might be no more place for Satan to accuse vs any longer y y Reuel . 12. night and day before God as otherwise he did . The issue of this iudgment Christ before expressed , when he said , and I , if I were exalted ( to the Crosse ) will draw all men vnto me ; And after , when rising from his feruent praier , he said ; z z Marke 14. Behold the sonne of man is deliuered into the hands of sinners . As also to the Iewes , that came to apprehend him . a a Luke 22. This is your verie hower and the power of darkenes ; as likewise to Peter , when he b b Iohn 18. drew his sword , and smote the high Priests seruant , and cutt of his right eare ; put vp thy sword into thy sneath , b b Iohn 18. shall I not drinke of the cup ( saith Christ ) which the Father hath giuen me ? The fruit of this Iudgment is euerie where specified in the Scriptures . c c 1. Pet. 2. Christ bare our sinnes in his bodie on the Tree , by whose stripes ye were healed , that being deliuered from sinne , wee should liue to righteousnes . What need you then so curiously question , Against whom or in what cause sate God in iudgment now when Christ was thus astonished , and agonized ? God sate in iudgment to receaue satisfaction for the sinnes of his elect at the hands of his owne Sonne by his humilitie and obedience vnto death . d d Defenc. pag. 93. li. 3. Of necessitte it must be one of these three wayes . First , Gods maiestie and great iustice now at this time might sit in iudgment against vs , and so consequently , yea chiefly against Christ himselfe as our Ransomepaier & Suertie in our steed . e e li. 16. Secondly , God might be considered now as iudging Satan the Prince of this world . f f Pa. 94. li. 40. Thirdly , Gods matestie & iustice may be considered sitting in iudgment meerely against sinfullmen . ] You be copious where you neede not , and carelesse , where most cause is you should be circumspect , to make an idle shew of small skill , you bring here a TRIPLE iudgment of God ; First , against vs and Christ our suertie ; Secondly , against Satan ; Thirdly , against sinnefull men , which were either elect or reprobate : as though one and the same iudgment of God for mans Redemption did not concerne all three : to witt , Christ as the Redeemer , Gods iudgement for our redemption concerneth Christ , men , and Satan . Satan as the accuser , the Elect as the ransomed , leauing the reprobate in their sinnes through their vnbeliefe vnto the dreadfull day of vengeance . In that the Redeemer was by this iudgment receaued and allowed to make satisfaction for the sinnes of his elect , Satan was excluded from all place and power to accuse them for sinne , or to raigne ouer them by sinne , and the purgation of their sinnes , which should beleeue in Christ , being made by the Person of the Sauiour , they were reconciled to God by the death of Christ and discharged from the wrath to come ; the anger of god remaining on such , as by faith obeied not the sonne of God. Saue therfore your fruitlesse paines in the rest , and shew why the beholding of Gods power and iustice now sitting in iudgment to redeeme the world , and to receaue recompence from the person of Christ for the sinnes of men , might not breed a religious feare and trembling in the humane nature of Christ. g g Defenc. pag. 93. li. . If you meane that thus Christ with submission beholding his Father in iudgement at this time was cast into this agonie , it is the verie trewth , and the same which we maintaine . ] You take this for a shew to build your fansies on , but as your maner is you abuse trewthes to serue your turnes . Let it stand for good , that Christ now beheld his Father Christ might beholde the power of his Fathers wrath against sinne , and yet not feare the vengeance due to the wicked . sitting in iudgment to require recompence for the sinnes of the faithfull ; what followeth ? that God awarded the selfe same vengeance against the person of Christ , that we had deserued , and should haue suffered , if we had not beene redeemed ? This is a false , hereticall , and blasphemous conclusion no way coherent to the premisses , and no way consonant to the Scriptures . For then finall destruction , desperation , confusion and euerlasting damnation of soule and bodie to hell fire , which without question were the wages of our sinnes , as we may see by their example , that are not clensed from sinne by the bloud of Christ , must without reseruation or remedie haue lighted on the person of Christ. If that vengeance of sinne , which was due to vs , could by no iustice be inflicted on the person of the sonne of God , no not , if he had borne the sinnes of the whole world ; how then could the doubt or feare of his punishment on himselfe cast him into this agony ? you will release him of the circumstance , but tie him to the substance of the selfe same pains , which the damned endure . When you sitt in iudgement on Christ , shew your wicked and witles conceits , as much as you list ; but the father , to whom of right it appertained , sitting in iudgment to receaue 〈◊〉 from the person of his sonne , who was most willing thereto , ne did , ne could by iustice determine any thing against his owne sonne , that should either derogate from the person of Christ , or abrogate the loue which God professed and pronounced so often from heauen towards him . God might haue condemned vs , that most iustly deserued it ; but to adiudge the same condemnation to his owne Sonne , was simply impossible to the Iustice , holines , trueth and loue of God. For so the vnion of Christes person must either be dissolued , which god hath faithfully sworne , and mightily wrought , or els the second person in Trinitie must haue tasted of the same vengeance with the damned and with the Diuells , which is a blasphemie that the Diuell neuer drempt , nor durst to broche . h h Defenc pag. 93. li. 8. This 〈◊〉 not , but that Christ had recall paines inflicted from the Father , as from the 〈◊〉 〈◊〉 〈◊〉 against vs in him , who were thus acquited by him . Not denying is a slender proofe of that which you should with most infallible certaintie conclude 〈◊〉 you did a 〈◊〉 . If Christes manhood might and did righteously and iustly seare and tremble at the glorie , power and maiestie of God sitting now in iudgement to proportion the price that should be payed for mans ransome , how doth that 〈◊〉 , the reall paines of the damned were inflicted on the soule of Christ at that instant , except in madde mens conceits , which respect more their pangs than their proofs , and preferre their willes before the wisdome of Gods spirit , or witnesse of mans reason . All iudgement against sinne , you will say , tendeth vnto condemnation . ] No iudgement against the Sonne of God could proceed vnto damnation for what or whose sinnes soeuer . And therefore to me , and to all that obserue the words of the Holy Ghost , it is a cleerer case than the Sunne-shining at noone day , that we are reconciled to God by the death of his Sonne , and healed by his stripes , who bare our sinnes in his bodie on the tree , and whose 〈◊〉 was shed for many sor remission of sinnes . Your infliction of hell paines on the soule of Christ is no such trifle , that it may be lightly taken vp for your pleasure , or humorously surmised vpon your vaine coniectures ; you must euidently and ineuitablely prooue it , before any wise or sober Christian will or should beleeue it . Ch●…istes feare and agonie , you thinke , could haue no other cause . ] Of all others this can neuer be concluded to haue beene the cause , since there is no witnesse nor word thereof in all the Scriptures . That euerlasting damnation was due to our sinnes , we haue no doubt , but that any such iudgement could be decreed or executed against the Sonne of God , or against any part of his person , we lesse doubt . Wherefore it is most manifest to all that list not to mixe their desperate deuices with Gods eternall trueth , that no such iudgement could be giuen against the person of Christ , as we should haue 〈◊〉 , or as the damned feele ; but the i i Esa. 53. chastisement of our peace was layd vpon him , and k k Heb. 5. though he were the Sonne , yet by the things which he suffered , he learned obedience . [ It is no iudgement , you will say , where nothing is condemned . ] In the finall iudgement of God against the wicked , both their sinnes and their persons shall be condemned ; that is , their persons shal be euerlastingly reiected and adiudged to perpetuall torments of bodie and soule in hell fire for their sinnes , which God iustly hateth and punisheth . In the l l 1. Pet. 4. iudgement , which beginneth at the house of God , sinne is condemned in their flesh , as it was in Christes , but their persons are beloued in Christ , and so cleansed from sinne by him that sanctifieth himselfe for their sakes , and whose bloud clenseth them from all their sinnes . The paterne of which iudgement was precedent in Christ their head , to whose m m Rom. 8. image the whole bodie must be conformed , that n n 2. Tim. 2. suffering with him , they may raigne with him , and being o o 1. Pet. 4. condemned as touching men in the flesh , they may liue as touching God in the spirit . There must be the same minde in vs , that was in Christ , euen as there is the same condemnation in our flesh that was in his . For in Christ and all his members , sinne was condemned in the flesh , that their spirits might liue to God , and their bodies be raised againe to be partakers of the same blisse with their spirits . The Scriptures therefore doe not appoint the iudgement of hell or of the damned vnto Christ and his members , but only the destruction of their flesh ioyned with the saluation of their spirits . What need had Christ ( you will aske ) to feare this iudgement ? ] As Christ had lesse need to feare the iudgement seat of God , than all his members , so had he more will , care and power to giue God his due , than all the rest of his brethren . And therefore approching to God for sinners and with sinne , as he vndertooke their persons and cause , that is , to present them to God , and to profer satisfaction for their sinnes ; so he taught vs all our duties , which is , to approch the throne of Maiestie with all reuerence and feare , when we beholde his passing glorie , and our exceeding infirmitie , and in faith of his goodnesse , and feare of his greatnesse , to tremble and shake before him . This Christian submission which God requireth of all men , Christ did most of all performe , when he presented vs and our cause to God ; and therefore prostrate flat on the earth , he humbled himselfe with greater feare and trembling ( but without distrust or doubt of Gods fauour ) than euer man before or since did . This feare and trembling with all submission and deuotion yeelded by the humane nature of Christ to the diuine Maiestie of God , you no way like ; but in a selfe conceit will haue it to be the feare of desperate and damned persons , and Christes soule to be actually tormented with the same paines that are the sharpest in hell : and all this you gather vpon none other ground , but for that Christ exceedingly feared and sorrowed in the Garden . But if no man guided by Gods spirit may heare the words , doe the works , or receiue the messengers of God , but with feare and trembling , as a seruice and duetie belonging to the Creatour from the weakenesse of the creature ; how much more might the humane nature of Christ now offering vs all , that were sinfull , to the presence of God with infinite desire and most ardent prayer to make recompence in his owne person for our offences ; and so through his loue and sauour with God , to reconcile vs to God ; how much more I say might Christ in our cause and in our names shew all possible feare and trembling to so great Maiestie so mightily displeased with vs ? And therefore in either respect both of his owne religious humilitie , and our sinfull infirmity , he might performe this seruice and submission vnto the throne of Gods heauenly presence . p p Defenc. pag. 93. li. 32. Your testimonies touching men sinfull , make nothing to the purpose at all : for these could not by reason of their sinnes endure the verie presence of Gods Maiestie , being in any measure reuealed vnto them : but Christ in himselfe being free from all sinne , could be in no such case . ] Your exceptions are more friuolous , and no way fit your fansies : for what if conscience of sinne breed an amazed feare in men , when the glorious presence of God is in any measure reuealed vnto them , doth that exclude the religious affection & submission of feare and trembling , which mans weakenesse in this life oweth to the diuine Maiesty ? q q Esa. 66. Him will I respect ( saith God ) that is poore in spirit , and trembleth at my words . Not only Gods glory reuealed , but his word denounced requireth submission and reuerent trembling . r r Phil. 2. Worke your saluation ( sayth the Apostle ) with feare and trembling ; not meaning men should alwayes be amazed , or that God still reuealed his glorious presence , but that our infirmitie remembred , and his Maiestie considered , we should do all things commanded by him with feare and trembling . Of the Corinthians Paul testifieth , that they receiued Tite s s 2. Cor. 7. with feare and trembling . Such reuerence the faithfull yeeld to the words and works of God , that they tremble at the presence of his messengers . And lest you should thinke , that only conscience of sinne , and the brightnesse of Gods presence impresse this affection , the Apostle requireth seruants to obey their t t Ephes. 6. carnall masters with feare and trembling : and witnesseth of himselfe , when he preached the Gospell to the Corinthians , he u u 1. Cor. 2. was amongst them in feare and much trembling . So that not onely guilt of sinne maketh men to feare and flie the sight of God , as in Adam , when he first transgressed ; and in Peter , before he was called ( whose words you abuse , to elude the rest , which is brought against you ) but in all our actions , dueties and affections we are willed by the holy Ghost , to haue a religious and reuerent respect with feare & trembling to the word , will and presence of God. x x Heb. 12. Let vs haue grace , thereby to serue and please God with reuerence and feare . Where we are taught , that not sinne , but grace maketh men to serue and please God with reuerence and feare , which before are called feare and trembling , during the time of our conuersing heere on earth . Though then Christ did neither flie , nor feare the presence of God for any conscience of sinne , yet his humane nature consisting of our flesh , and compassed as yet with our infirmitie , knew well what religious and reuerent submission with feare and trembling was due from the creature to the creator ; and specially , when he presented vs that were sinfull to the throne of Grace : for whom he humbled himselfe vnder the mightie hand of God , to abolish our pride , and approched Gods presence with vnspeakable care and sorow , feare and trembling , to recompence our heauie dulnesse and carelesse neglect both of Gods anger and our owne danger . Which Christ obserued in his owne Disciples , that otherwise deerely loued him , and were often called on by him to watch and pray , and yet were they in their deepest s●…eepe , when he was in his greatest agonie . y y Defenc. pag. 93. li 37. No better is that of the Angels ( meere creatures ) vailing their faces at the glorious presence of God the Creator of all : but Christ the Mediator was not a meere creature , but alwayes personally vnited with greater power than the Angels were ; and alwayes sustained by it . ] As if the manhood of Christ did not hunger and thirst , waxed wearie , and wept , though it were alwayes vnited to his Godhead . The greater his power , by which he might haue refused and repelled all infirmitie , the greater his humilitie and obedience , that would subiect himselfe of his owne good will to these afflictions and affections of mans weaknesse . By suffering of death , as likewise in all our infirmities , he made himselfe z z Heb. 2. lower than the Angels ; yet what doth that hinder , but the manhood of Christ , which was made of a woman , and therefore a creature , though personally ioyned with the Creator by the great goodnesse and grace of God , might in the dayes of his flesh most willingly submit it selfé with religious feare and trembling , since that either shewed the thankefulnesse of the creature to the creatour for so great honour and fauour , as to be receiued into the coniunction and communion of the Godhead , or declared his loue and likenesse tó vs , that in our cause would lay downe his power and right for the time , and be like affected with vs , that so he might commend vs vnto God ? You can be content , that the a a Defenc. pag. 94. li. 5. Godhead should purposely hide it selfe as it were , and withdraw his wonted comfort , that the manhood of Christ might be subiect to the paines of the damned , which you call full punishment for vs ; but you can not heare , that the Godhead should guide the manhood of Christ to humble it selfe in our cause with a most religious and reuerent feare and trembling , to giue God his due , and thereby to teach all his members to doe the like . But if the Apostle speake most truely , that the b b Rom. 8. v. 26 spirit it selfe maketh requests for vs with sighs which cannot be expressed ; why should not the manhood of Christ much more performe the part that is proper to his office , to pray for transgressours , with all affection and submission belonging to God either from our nature , or from our condition ? In sinne Christ might not communicate with vs ; but since sorow for sinne , and most humble submission to the power of God displeased with sinne , are rather in Christes person recompences for sinne ( which we could not make ) than infections of sinne ; why should you by pretence of Christes power make those religious offices impossible to him , whom notwithstanding you will haue amazed and confounded in all the powers and parts of soule and bodie with the terrour and feare of your hell paines ? Is your zeale so great for Christes power , that you will not haue him trouble himselfe with any religious submission of minde to the throne of Gods glorie , by his example to teach vs to tremble at the greatnesse thereof ; and yet you spare not to load him with vnspeakable terrours and feares of Gods indignation , and his owne confusion ? Such deuotion doth well beseeme your hellish inuentions , but it no way sorteth with Christian religion . c c Defenc pag. 93. li. 11. If Austen and others sentences ( in the 350. and 34. Pages of your Sermons ) be thus vnderstood , that the complaint on the Crosse , was not Christs in respect of himselfe , but in respect of his Church , for whom then and there he answered before God comming now to execute Iudgement for their sinne , so are they well , and rightly vnderstoode : otherwise there is not truth in them , namely as you seeme to vse them . ] Your twisting Christs Agonie in the Garden and his complaint on the Crosse in one thread , that the one may seeme the cause of the other ; sheweth your humorous conceit preferring your rash apprehension before the Iudgement of all the auncient Fathers . I seuer them , because in the first Christ shewed feare and sorow ; in the second on the Crosle , he suffered reall and actuall paine of Body and Soule , which of his Agonie you cannot prooue , though you presume it neuer so proudly in spite of all the Fathers cited by me , of whom you pronounce with as much disdaine as a crauling Creature can , there is no truth in them , if they be not of your mind . But leaue this pride , that puffeth you vp with such vanitie , and pricketh you forward to so much falsitie ; Athanasius , Cyprian , Hilarie , Ierom , Epiphanius , Ambrose , Augustine , Leo , and the rest shall goe with all wise men for religious and aduised Interpreters , when such an huff-cap , as you are , shall be thought fitter to learne , hen to teach . Of their expositions , when we come to that circumstance of Christes passion , God willing we will say more ; in the meane time I might not bury your brauing them , ( that there is no truth in them ) least with my silence I should smooth your insolence . d d Defenc. pag. 93. li. ●…6 . In respect as God proceeded against Satan and for this cause , that Christ should be cast into these dreadfull feares , sorrowes and bloudy agonies , what man of Iudgement will Imagine ? what colour of likelihood is there in it ? ] That Satan was presently cast out from hindering mans saluation , and should in the ende be troden vnder foote ; that Christ obtained by his prayer for vs : but what spoyle he should make in the Church of Christ by heresie , iniquitie and Tyrannie , when our Sauiour beheld , who could not be ignorant thereof , why should not that mooue the manhood of Christ both grecuously to sorrow for the weakenesse and dulnesse , falles and offences of his members , as also with most vehement and inflamed zeale , euen vnto the sweating of bloud , to pray against the power and rage of Satan , to haue it cut short and fully subiected , as all other enemies , vnder his and our feete ? And who of any sense will thinke it strange , that Christ approching the brunt of his passion should performe that to all , which he professed to Peter and the rest . e e Luke . 22. Behold Satan hath desired you to winnow you as wheate , but I haue prayed for thee , that thy faith faile not : because he was the first that should haue most neede ? Christ was able without prayer , if we respect his diuine power , to vphold Peter and all the rest against the worst , that Satan could doe vnto them ; f f Iohn 17. Whiles I was with them in the world , I kept them in thy name , those that thou gauest me , haue I kept , and none of them is lost : But this was the time of his submission and humiliation euen vnto death , and therefore soreseeing himselfe and all his members by Gods iust iudgement to be so farre deliuered into Satans hands , that they should be sifted with all manner of tentations and trials ; as he most humbly submitted himselfe , and his members thereto , so he most affectionately and with greater vehemencie , then euer man did or could pray , desired the feeblenesse and folly of his elect to be forgiuen them , and the old and cruell serpents head to be bruized , and conquered , that he might haue no power , but to bite their heeles . These I say , and many moe occasions and reasons might leade our Sauiour to that prayer so full of compassion and affection to vs , that euen feruencie might open the pores of his body , and straine forth his bloud , to shew that he bent all the powers of Body and Soule in making his prayers vnto God. As for ioy and triumph , which this conquest ouer Satan did and doth bring , I make no doubt thereof ; but we now speake of the prayer , wherewith Christ obtained it , and of the triall , wherein both head and members were to be conformed , and consummate with affliction , and that for the time was as sharp , as the fruite thereof in the end would be sweete ; that not onely Christ was first to g g Luke . 24. suffer those things , ( which the Scriptures mention ) and so to enter into his glory , but h h 2. Timoth. 3. as many , as will liue godly in Christ Iesus , shall suffer persecution . For this is the iudgement of God beginning at his owne house , and euen at his owne Sonne , i i Acts. 14. We must through many afflictions enter into the kingdome of God. In speaking against these things you shew as much iudgement , as you doe in the rest of your conceits , which haue your bare word for their best warrant , and your vnlearned humour for their chiefest helpe . k k Defenc. pag. 94. li. Thirdly , if you meane ( that God sate in Iudgement ) here against the sinnes of the elect , Christ knew the eternall and sure decree of God , which had turned the cup of vengeance alreadie from them vpon himselfe , as being their Suertie : so that this commeth to our assertion . ] Christ knew , that the second person in Trinitie by whom his manhoode was now assumed , had before all worlds consented to beare the burden or punishment of our sinnes in his Body , and by himselfe to make the purgation of them , and that the Father , Sonne , and holy Ghost had eternally decreed this to be the meane and 〈◊〉 of mans Redemption ; but as for the Cup of vengeance to be turned on 〈◊〉 , if thereby you intended the vengeance due to our sinnes , and inflicted Christ and his members must 〈◊〉 of one and the same Cuppe . on the damned , which is your designe throughout your Defence , then neither had God made any such decree , neither did Christ know any such conuersion of the Cup from vs vpon himselfe : he rather knew the contrary . To Iames and Iohn the Sonnes of Zebedee , that asked to sit , the one at his right hand , the other at his left , he answered ; l l Marke . 10. Can yee drinke of the Cup that I shall drinke of ? and they saying , they could , he replied ; Ye shall drinke indeede of the cup , that I shall drinke of . If Christ had the Cup of vengeance common to him with the desperate and damned , then Iames and Iohn , and consequently all his Disciples and members dranke of the same Cup , for they all dranke of his cup. And Paul missed much of his reckning , when he said ; m m Phil. 3. I counted all things losse , and doe iudge them to be dong , that I may know the fellowship of Christs afflictions , and be made conformable to his death . Can you perswade any man of common sense , that Paul was so desirous to suffer the death of the Soule , and the paines of the damned , that he iudged all things vile in comparison thereof ? for so he was affected to the fellowship of Christs sufferings , which was an other manner of Cup , then you conceiue , or else Paul erred very grossely in his Account . n n Defenc. pag. 94. li. 16. Touching the Reprobates doe you thinke , that Christ here so vehemently wished them better , whom he knew God hated : or that for pittie of them he fell into this Agonie and sorowfull prayers ? Such a Iester besides your selfe , a man shall hardly iump with all . Of Christs Agonie in the Garden as there were sundry parts , so there were sundry causes . You take euery particular by the Pole , and examine that , as if it were offered to be the sole and entire cause of the whole Agonie . But leaue this wide wandering , and litle vnderstanding , and trie whether Christ were not so much affected to his owne Nation , that he greatly sorowed for their reiection . [ o o Ibid. li. 19. Christ saith a litle before he would not so much as pray for them . ] He would not pray to crosse Gods Counsell towards the whole Nation , but onely for such as should beleeue in him : yet he pittied them , and praied pardon euen for those , that put him to death : p p Luke . 23. Father forgiue them , for they know not what to doe . q q Defenc pag 94. li. 20. It is certaine Christ rather would haue greatly reioyced to see the due execution of Gods most holy and deserued Iustice , which is a speciall part of his high glory . ] Your certainties are like Spiders webs , euery touch will teare them . If Christ of your certaine knowledge would haue so greatly reioyced to see the destruction of the Iewes , how came it to passe , that beholding Ierusalem he wept for it ? If the remembrance of their desolation moued him to teares , would the present sight of their destruction haue bred in him such great ioy , as you talke of ? Haue you so vtterly forgotten , what he saith of himselfe at this time of his appearance in his humilitie ? r r Iohn . 12. I came not to Iudge the world , but to saue the world . There is a time when he shall come to Iudge the quicke and the dead ; but now s s Iohn 3. God sent not his Sonne to condemne the world , but that the world through him might be saued . t t Ela. 42. A bruized Reede ( saith the Prophet ) shall he not breake , and smoking flaxe shall he not quench . So farre was he at this time from doing or delighting in any violence , how certaine soeuer you make your selfe of his ioyfulnesse to see destruction executed on that Nation . The words of Dauid that u u Psal. 58. the Righteous shall retoyce when he seeth the vengeance , licence no man to desire vengeance , but to expect Gods time , whose will we pray may be done ; and concerne those enemies onely , that with impl●…cable malice seeke the vtter ruine of the godly . In which case the deliuerance of the faithfull being ioyned with vengeance on the wicked , God will haue his me cies towards vs magnified , though it be mixed with the destruction of the wicked . Otherwise Christ hath commanded vs to x x Matth. 5. loue our enemies , to blesse them which curse vs , to pray for them , which persecute vs , so that we may be the children of our Father which is in heauen . But you haue found a Foxe , or a ferne brake , because it was said , Let this Cup passe from me , and not from them . What if I answere you with Ierom ? Christ said not , y y 〈◊〉 . in Mat Cap. 26. Let the cup passe from me , but 〈◊〉 this cuppe passe , that is , of the people of the lewes , which can haue no excuse of ignor●…nce , if they killme , since they haue the Law and the Prophets , which daily feretell of me . This Christ requesteth not , as fearing to suffer , but in 〈◊〉 towards the former People , that he might not drinke the 〈◊〉 by them . And with Ambrose ? z z 〈◊〉 〈◊〉 . 10 〈◊〉 〈◊〉 . 〈◊〉 22 〈◊〉 & 〈◊〉 〈◊〉 Therefore Christ said , take this cuppe from me : not because the Sonne of God seared death , but for that he would not haue them though cuill to 〈◊〉 ; 〈◊〉 his 〈◊〉 〈◊〉 pe pernicious ( to them , ) which should be healthfull to all . And with 〈◊〉 ? a a 〈◊〉 . ●…n 〈◊〉 . tract . 35. For those then , whom he would not haue perish by his Passion , he said ; Father , if it be possible let this cuppe passe from me , that both the world might be saued , and the 〈◊〉 not perish in his Passion . And with b b 〈◊〉 〈◊〉 ca. 〈◊〉 . Bede who exactly followeth Ieroms words ? You will reply , there is no truth in them ; but the more you vse such answeres , the more pride and lesse wit you shew , to thinke that all men 〈◊〉 absurd besides your selfe , when you can seant speake one word touching vour new found faith , without a sensible absurditie . c c Defenc pag. 94. li. 31. Your next supposed cause , 〈◊〉 towards men containeth three 〈◊〉 causes here : First , for the 〈◊〉 of the Iewes : Secondly for the dispersion of his Church : Thirdly , his zealous griefe generally for the sins of the world . All these 〈◊〉 alwaies in Christ , and The second cause 〈◊〉 to Christs agonte . caused no 〈◊〉 alwaies heauines in him : yet no more then a godly & heauenly mind could and would 〈◊〉 〈◊〉 digest and beare . It is well that of your 〈◊〉 at last you see these six causes may be reuoked and referred to the two gene 〈◊〉 roots , whence I said Christs agonie might proceed ; and so no reason , but a meere desire to 〈◊〉 , did lead you to demonstrate my disagreements by one , two , 〈◊〉 six ; which vpon your better aduise your selfe can reconciie within the space of a lease . For as these three are contained in Christes compassion towards men , or rather did procced from the astection of his loue to man so the rest are as easily reduced to Christs submission yeld●…d in pictie vnto God , or to the same profession of charitie towards man , or to both . Touching the e three , you grant , they were alwaies in Christ ●…nd caused no doubt alwaies an hea●…ines in him ; but moderate , such as a godly minde might cheerefully digest . First then , how come you so sodainly to fling of your former Resolution made not fifteene lines before , that certainly Christ would haue greatly 〈◊〉 to see the execution of Gods deserued iustice on the Iewes ? would Christ both certainly and greatly haue reioiced to see the destruction of that people and citie , and yet the foresight therof caused no doubt alwayes heauines in him ? These are not your contrarieties , but concordance ; wherein you rightly agree with your selfe , that neuer vsein your assertions to make one piece agree with an other . How much Christ might grieue at those things , we shall presently examine ; but that he grieued more at this time now in the garden for these respects , then at any other time before , you doe not grant , because you see no reason for it . Of Christs affections neither I can yeeld nor you may aske the reason ; they were voluntarie , and rose within him , when his will gaue place vnto them . He saw Ierusalem often , and knew of her desolation from the beginning . Why wept he then but once ouer her ? why did he not the like for other Cities , wherein the Iewes dwelt , can you tell ? he was often tempted by the Pharisees , and still saw the hardnes of their harts . Why did he then but once ( that the Scripture reporteth ) behold them with d d Mar. 3. anger and griefe for their obstinacie ? his passion he alwaies remembred , and often fore told ; why then was he troubled with the thought thereof , but once that we read ? Athanasius giueth this answere . e e Athanasius de incarnat . Christi . Now is my soule troubled , this now was , when he himselfe would . Damascene f f 〈◊〉 . 〈◊〉 〈◊〉 . ca 23. insisteth on the same words , and maketh the rule generall , that g g 〈◊〉 li. 3. ca 20. 〈◊〉 ( affections and infirmities ) in Christ neuer preuented his will , because nothing in him was forced , but all voluntarie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he hungrea , when he would ; he 〈◊〉 when he would ; he feared when hewould ; and died when he would . Saint Austen obserueth the same . h h 〈◊〉 . in 〈◊〉 〈◊〉 . 49. Turbaris tu nolens , Turbatus est Christus , quia 〈◊〉 . Thou art troubled against thy will ; Christ was troubled , because he would . He hungred , it is true , but because he would ; he slept , it is true , but because he would ; he sorrowed , it is true , but because he would ; he died , it is true , but because he would . In illius potestate erat sic vel sic 〈◊〉 , velnen affici . it was in his power to be so or so affected , or not affected . The reason which he giueth , is sound ; and the Scripture , on which he buildeth , is plaine . i i Ibidem . Qui●… enim 〈◊〉 posset nisi 〈◊〉 ipse turbare ; vbi summa potestas est , secundum volunt●…tis 〈◊〉 turbatur 〈◊〉 . Who could trouble him besides himselfe ? where 〈◊〉 power is , there 〈◊〉 is troubled according to the 〈◊〉 of the will. And so the Scripture noteth . k k Iohn 11. he groned in spirite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and troubled ( or affected ) him selfe . If this Rule be true , which hath the grounds of faith , and the words or the holie Ghost for a foundation , then your assertion is false , and against the faith , that tkese were alwaies in Christ , and alwaies caused an he 〈◊〉 in him . For you imply a continuall necessitie of sorrow and griefe in the Soule of Christ , where the Scriptures and Fathers teach vs , that nothing could 〈◊〉 griefe or sorrow on him , but when he himselfe would . And that Iesus sometimes reicyced , and l l Luc. 10. v. 21. exulted in Spirit , giuing thankes to his Father for hiding ( the mysteries of his kingdome ) from the wise and prudent , and reuealing them to seelie ones , the 〈◊〉 is euident . You therefore , as your manner is , graunt that which is false , and deny that which is true . For what if Christ often , though not alwaies , sorrowed for these three aforesaid , is that any proofe , that 〈◊〉 Passion approching , where he sawe 〈◊〉 lewes should call for the vengeance of his bloud to be on them , and their children ; and was now by most earnest & ardent prayer to obtaine remission of sinnes , direction of his spirit , and protection from Satan for his whole Church , ( the Time and place now 〈◊〉 requiring it , ) he should not with greater sorrow behold the one , and with more 〈◊〉 zeale intreat the other ? But m m Desenc . pa. 94. li. 37. I strangely deceiue my selfe you say , if I thinke that any or ali of these did so farre exceede in him , as to procure his most dreadfull and bloudy Agony . When I heare you speake some truth , or see you vnderstand any thing right , I will more regard your word , then now I doe . That these things might be the causes thereof , shall plainly appeare to the sober and aduised Reader , when we come to the discussing of them ; Howbeit I doe not say , that euery one of these sixe was the whole cause of his Agonie ; as you childishly carpe ; or that these sixe were the sole causes of his Agonie ; but these respects were such , as might most exceedingly grieue , and most inwardly affect the Soule of Christ , making now way by prayer to procure the course of mans Redemption to be actually and effectually decreed and pronounced at his instance ; which he would after perfect with patience . Neither are there greater workes in mans redemption , then these that were now in hand , with which if you thinke it not likely , nor possible , the Soule of our Sauiour should be mightily affected , your erroneous Imagination is farre stranger then my position of pietie and possibilitie . for as if you aske me , what the Angell that came from heauen , said to Christ in the Garden , I must openly professe , I take vpon me no such knowledge , but leaue Gods secrets to himselfe and his Sonne ; so what occasions besides these might at that instant affect the Soule of Christ , I dare not determine , though you be so desperate , that you nothing doubt , Christ then felt in Soule from the immediate hand of God the selfe same paines , which the damned doe in hell ; Notwithstanding the Scriptures insinuate no such suspition , much lesse auouch any such Doctrine for mans redemption . n n Defenc pag. 95 li. 1. For the Reiection of the Iewes what reason bring you . Christ wept ouer their Cittie : ergo , now at his Passion he was driuen into his dreadfull Agonie for this cause . ] You must make your owne match , or else you will quickly marre all . Where I professed it impossible certainly to conclude the true cause of Christs Agonie , your wisedome taketh a part of my words , and clappeth on a Conclusion to them of your owne stamping , and then you say the Argument is nought : and so nimble you be at nothing , that where I repeate sixe causes , that might be concurrent therein , you will haue me inferre , that euery one of them was the whole and sole cause thereof . But your mastership is to warme to be wise , and to selfe-willed to be sound , you doe not so much as see , or care , why I tooke this in for one of the causes , that might meete in this Agonie . The reuerent o o Sermo . pag. 19. li. 4. regard I had to the Iudgements of Ambrose , Ierom , Augustine , and Bede , who obserued this before me as one of the causes , that might be of Christs sorrow in the Garden , made me number this amongst the rest , howsoeuer you spurne them away like foote-bals , and thinke with a wilde gallop to winne the Goale . But soft Sir , first their opinions lie in your way , which wise men will respect before your emptie wordes , and lasie likelihoods , that haue no salt in them , besides the sharpnesse of your humour . Secondly , my reasons to my purpose are auaileable enough , though you mishape them with a senselesse error of your own , as if euerie of these six were the single and sole cause of this agonie . There can no one particular cause be assigned of Christes feare , sorrow , and zeale in the Garden ; but since himselfe is a witnesse , that his Soule was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on euery side pressed with sorrow , my proofes which you cannot auoide , inferre , that amongst others this might be one cause of his sorrow . And so much those Fathers professe , as I haue formerly shewed ; and you cannot decline them but with impudent flurting at them , that p p Defenc. pag. 95. li. 15. this verily cannot stand with any reason . But of our Reasons let the Reader Iudge . Christ wept at the sight of Ierusalem , when he remembred her desolation by the hands of the Romanes . What griefe then was it to him in all reason , to foresee the reiection of that people from the sauour of God by their rash and wicked desire to haue his bloud on them and their children , at the time of his arraignment before Pilate ? If Moses and Paul so vehemently 〈◊〉 at the fall of their bretheren according to the flesh , that for their sakes the one wished to be wiped out of the Booke of God , the other most sacredly protested the great heauinesse and continuall anguish , that he felt in hart for them ; how much more then did it grieue the Sauiour of the world , who farre exceeded both the other in compassion and mercie , to see himselfe , that came to blesse them , and saue them , to be the ruine and stone of offence , that should stumble them , and their children , striking them with perpetuall blindnesse , and bruizing them with euerlasting perdition , through their vnbeliefe . To this what answere you ? q q Defenc. pag. 95. li. 28. It prooueth that Christ surely had very great pittie and commiseration of them , but nothing else in the world . ] I professed to prooue no more . Why then should not this be one of the causes , that mooued Christ to sorrow in the Garden , where he confes●…ed his Soule was on euery side heauie ? r r Ibid. li. 30. Christ might haue farre greater pittie of them , then Moses or Paul had , and yet he was able to carrie his affection farre more patiently and quietly then they were able . ] Doth any man besides you say , that Christ was impatient in his Agonie , but that as he was fully able to restraine all violence and vehemence of affection in himselfe , when he would ; so was he likewise able to shew the inward touch and motion of mercie towards that people , by what signes he would , and by farre greater then Moses and Paul were able , and yet without all distemper or impatience , as you interpret his Agonie to be . s s Ibid. li. 34. Also Christ knew exactly Gods counsell and purpose for their reiection , which those holy men were not so particularly sure of . Wherefore Christ might better stay the vehemencie and breaking out of this affection , which in such a case must needes tend against the knowen will of God. ] Moses and Paul were sure enough of that , which they were sorie for , though the euidence of their knowledge was not comparable to Christs in any thing . And I pray you what letteth , but the clearer Christs knowledge was of the horrible vengeance of God , that should light on the Iewes for their wicked despising and murdering of him , the greater might his sorrow be for them , so long as he sorowed not , that God would be righteous , but that they would be both impious in the fact , and incredulous in the Gospell of repentance , and so prouoke the Iustice of God to that extreame reuenge . Neither is that any way to impugne Gods knowen will , to be sorie that men will be so mad , as to heape vp vengeance on their owne heads : God rather alloweth that affection in vs here on earth , where we are not compassed or confirmed with glorie , as our Sauiour then was not with his , that as t t Lament . 3. he doth not punish with his hart ( or willingly , ) so we should not wish , or before hand reioyce at the destruction of our enemies , whom we should loue , and for whom we should pray , euen when they persecute vs , as he taught vs by his owne example in praying , u u Luke . 22. Father forgiue them , they know not what they doe ; and inspired Steuen with the same minde to say at the time , when they stoned him , x x Acts. 7. Lord lay not this sinne to their charge . So that your exceptions are rather preiudiciall to your owne positions , then to mine , which are no way weakned with these pretences , but rather strengthned . y y Defenc pag. 95. li. 16. Christs expresse compassion towards the Iewes ( Luk. 19. Matth. 24. ) a litle before he prepared him to his passion , plainly sheweth that now in the Garden and so still forward , he gaue him selfe wholy to other thoughts and matters , namely such as concerned his great worke in hand . ] Out of your learning you allow Christs compassion towards the walles and buildings of the temple , and the stones of the cittie , for he sheweth in both places , which you cite , that a z z Matth. 24. 2. a a Luc. 19 44. stone shall not be left vppon a stone , either in the z z Matth. 24. 2. Temple or a a Luc. 19 44. Citty , which concerned the Iewes temporall state and safety ; but touching the reiection of that whole nation for these fifteene hundred yeares ( as we find to this day ) from Christ sorrowed that his death should be the ruine of the Iewes . the knowledge and grace of God , whereby their soules might be saued , which Christ most clearely foresaw would befall them for their putting him to death so barbarously , tumultuously , and contemptuously , that in the higth of your skill , you count not a matter worthy Christs cogitation or compassion . Such chipps you hew to helpe vp the building of your new made hell , that the Sauiour of the world vpon your word must be mindfull of the walles and houses in which the Iewes dwelt , and forgetfull of their Saluation , of whom , and for whom he was borne , and to whom he was first sent , if they would haue receaued him : as if the sonne of God knew not how to proportion his sorow for them according to the dangers , that were imminent ouer them . But in all wise mens eies , if he so much pittied the ruine of their citie and desolation of their Land , that he wept for it , what sorow and griefe shall we think he inwardly tooke to see the perpetuall destruction of so many thousands , and all their posterities so many hundred yeares through their owne madnes in thirsting for his bloud ? and why should this be excluded from the greate worke of mans Redemption , which he had then in hand , when he was in his agonie , since not only the future paines were foreseene by him , but all things incident and consequent were plainly to him foreknowen ; Amongst which was the vtter abandoning of Gods former people for their infidelitie to the doctrine , and for their crueltie to the person of their and our Lord and Sauiour . b b Defenc. pag. 95. li. 7. A litle before when he throughly intended and expressed his affection touching that matter , yet thereby he fell into no such agonie , but onelie wept and mourned for them . ] Christ knew his times and places for all his affections and actions farre better then such a guest , as you are , could direct him . His affections before men he did moderate with all sobrietie and grauitie , they neuer saw in his face nor heard from his mouth an vndecent gesture or speech . For his vehement and most feruent affections , ( which yet proceeded from no kind of impatience nor distemper of mind , as you imagine , but from the fire and flame of his most sacred humilitie , and zeale to God , and loue and pietie to man ) he chose the time neerest his passion , and the place secret not only from others , but euen , from his owne Disciples . Had the people openly seene him in these feares praiers and sweats they would haue iudged him either c c Mar. 3. v. 21. madd , or d d Iohn 7. possessed with a diuell , as they did , when no signes of a troubled mind appeared . Christ therefore in his heauenly wisedome would haue no witnesses of his most feruent affections , as it seemeth by the course of the Scriptures , but God and his elect Angels , in somuch that he willed the rest of his disciples to sitt where he appointed them , and tooke Peter , Iames , and Iohn , that had seen his glorie in the mountaine , and went on-ward with them to his purposed place , but left them a stones cast of , when he went to his passionate praiers : where for the darknesse of the night they could distinguish nothing ; besides their incredible heauinesse to sleepe whiles their master was in his greatest agonie , which prooueth they neither heard , nor saw what befell him . How childishly then do you reason ; Christ , when he spake of the destruction of the citie , fell not into an agonie before the people : therefore the griefe of their reiection could be no part of the sorow , which he assumed in the Garden . As this is most friuolous , so the rest is most captious . For what if his sorow for the Iewes were not the cause of his bloudie sweate ; or of that part of his piaier , Father if it be possible , let this cup passe from me ? Is that a reason , this was not respected by Christ at that time , because he had The different affections in Christes agony had different causes . diuers other assaults and seas of sorow , touching himselfe , and others , as well as touching the Iewes ? what hobling is this , to aske one entire cause for so many different affections and actions , as Christ shewed in his agonie ; where the Scriptures note not only feare and sorow on euery side , but extreame humilitie , and ardent zeale with such feruencie of spirit in praier , that the sweat brake from him like droppes of bloud ? who , that sought trueth , or reade but the words of the Euangelists , would thus cauill with matters of such moment ? Christ was in these passions and praiers by the space of an houre ( for so himselfe said to Peter , f f Matth. 26. What could ye not watch with me one houre and he praied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more intentiuely or more feruently after he was strengthned by an Angell , then before . Shall we thinke he said nothing all that while in his praiers , but only these words O my father if it be possible , let this cupe passe from me ? This he repeated thrise , as the Scripture obserueth , but his praiers were longer , and extended to other things , except we thinke Christ was an houre repeating three lines . Besides the Scriptures note a change in his praiers . For after the Angel from heauen appeared to him , and strengthened him , f f Luc. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then entering into an agonie , he praied more earnestly , than before , so that his sweat trickled downe to the ground like droppes of bloud . You say there must be one entire cause of all these passions . So you say , but which way doe you , or can you goe about to prooue it , saue by the liquor of your owne lips , which is weaker then water to glew these things together . g g Defenc. pag. 95 li. 21. The worke of Christ at this time wrought by him is by a proper and peculiar name iustly called his passion , not his compassion . Which I would haue you to note . ] A man may soon note the worthinesse of your arguments , that when neither by truth nor reason you can preuaile you fall to collude with the names of passion and compassion . As if Christes passion did not sometimes import the whole historie of his death and sufferings , wherein are confessions , reprehensions , predictions , praiers and promises of Christ , as well as paines endured . And did it note noe more but paines , are not the passions and affections of feare and sorow , as painfull many times to the soule , as the stripes and wounds of the bodie ? Such trifles you take for triple engins , when your conceits must be concluded ; all other mens arguments haue no shape of any reason with you ; so deepely you are in loue with your selfe and your owne inuentions , be they neuer so ill-fauoured or mishapen . h h Defenc. pag. 96. li. 2. Lastly those holymen ( it seemeth ) hauing their thoughts wholly defixed on their vehement pittie towards the Iewes , earnestly and constantly wished that the cuppe of Gods eternall wrath might come vpon themselues , that the Iewes who deserued it , might scape . But Christ in his passion contrariewise desired that cuppe , which he tasted to be to bitter , and to violent for him , might passe away from himselfe . ] If your suppositions of Moses and Paule were graunted you , which yet are no way true , they make the stronger against you , though you dissemble the sight thereof . For if pittie towards the Iewes so farre preuailed with those two being the seruants of Christ , that they yeelded their soules to eternall torments , as you imagine , to saue their Brethren ; how great reason then hath it , that the Messias himselfe , in whom was the fullnesse of all mercie , might be mooued with such inward compassion for that whole nation , that he most earnestly and frequently praied in the Garden to haue this cuppe ( that is , this maner of death , whereby the Iewes should perish ) to passe from him , as Origen , Ierom , Ambrose and Bede expound those wordes ? and though your hellish humour be so hoat , and so haughtie , that you pronounce of euerie thing , there is no semblance of reason in this ; yet the considerate Reader will find in those mens iudgments , whom I haue named and produced , more sap and pith then in your hell paines . For seeing the affection of mercy hath beene so mightie in men , that they were more then perplexed with this griefe , what bring you but babling to shew that Christ might not feruently pray , if so it pleased God , not to make his death the meane of their vtter ouerthrowe ; and when he saw their pertinacie and infidelitie to be such , that his praier did not preuaile for them , to be troubled and agonized in mind for their wofull and willfull destruction ? Christ praid for himselfe , not for them . ] But these learned Fathers tell you , he praied not against his owne death simply , but respecting them , by whose hands it should come , and whose eternall ruine it should be . Your cup of hell paines , which you dreame Christ then tasted to be too bitter and too violent for him , is a false and fond conceit of yours , hauing neither trueth , sense , nor likelihood in it , and yet forsooth both Scriptures and fathers must giue place to your deuices , and semblances . This I speake , if your assertion of Moses and Paul were admitted ; howbeit indeed you are not able to prooue one word of all that you affirme in this case . You take certaine verie obscure and much questioned words of Moses and Paul for your ground-worke , and at your pleasure without all proofe you build thereon a whole world of falshood and confusion . Out of which , and the like darke and doubtfull places because the most of your hellish doctrine is drawen , I thinke it needfull to let the Reader see , how far and what those wordes inferre , which you so much striue to abuse . When the children of Israel had made them a Calfe of golde , and feasted and plaied Moses prayer for the people examined . before it , as the God that brought them out of Egypt , the Lord was wroth and said to Moses ; i i Deuter. 9. v. 13. I haue seene this people , and beholde it is a stifnecked people ; k k 14. let me alone , that I may destroy them , and put out their name from vnder heauen , and I will make of thee a mightie nation , and greater than they be . For this sinne , when Moses prayed that the whole nation might not be destroyed , he sayd to God ; l l Exod. 32. v. 31. This people hath sinned a great sinne . m m 32. And now if thou wilt take away their sinne : and if not , wipe me out of the Booke which thou hast written . To whom God answered ; n n Vers 33. Whosoeuer hath sinned against me , I will put him out of my booke . The first thing here to be considered is , what God threatened to the people , and promised to Moses ; the next , what Moses did , or could desire for them . God did not threaten presently to execute damnation on all the people , there were many thousand children amongst them , that knew not what idolatrie meant , but he would temporally destroy that whole nation , and raise Moses to a greater number than they were . Neither may we thinke , that God then would make a new number of predestinate , and assure the kingdome of heauen to all Moses ofspring without reiecting of any one of them , but that he would giue the land of Canaan , whereof he spake to their fathers , vnto Moses and his posteritie . Against this , Moses pleadeth two things vnto God ; HIS GLORIE , lest the Egyptians should blaspheme , and say , o o Exod. 32. v. 12. he brought them out in malice to slay them in the mountaines , and to consume them from the face of the earth : and HIS PROMISE , when he p p Vers. 13. sware by himselfe to Abraham , Isaac and Iacob , to multiplie their seed as the starres of heauen , and to giue them all the land ( of Canaan ) to inherit for euer . So that Moses intreateth God to regard his owne glorie and trueth , and not in that sort to reuenge the peoples sinnes , by rooting them and their seed from the earth . And touching Gods offer vnto him , he so farre preferred his care of Gods glorie and mercie towards the Israelites , before his owne dignitie safetie , and posteritie , that he desired God , if the people were destroied from the earth , to rase out him also and his posteritie , that he might not see the ruine of his nation , and heare the reproch of Gods name . Moses doth not meddle in this place with Gods eternall and secret predestination , which he knew was immutable , and wherof the Egyptians neither had , neither could haue any knowledge ; and therefore so to conceiue Moses words , as if God should euerlastingly damne him , if he presently damned the people , is a construction full of presumption and impietie . Moses did not say , So thou wilt spare them , condemne me ; but if thou wilt not forbeare them , destroy me ( and mine ) also . Wherein you may make Moses so madde , ( which God forbid ) that he would goe to the diuell for companie ; but you can not shew by his words , that he desired his euerlasting damnation might be their eternall saluation . Moses was too well learned in Gods mysteries , to thinke that he could be the Sauiour of that people , or that his soule was a meet price for their redemption ; he refuseth all his personall honour , which was great in Gods sight , his present life , and future hope for all his ofspring in the land of Promise , rather than he would see the destruction of that whole multitude committed to his charge . This I take to be the true meaning of Moses words , and the booke there , of which he speaketh , to be Gods 〈◊〉 decree , to haue him ( during their abode in the desert ) to be the leader and 〈◊〉 of his people , and his seed after him to inherit with the rest of the Israelites . The words of Paul , q q Rom. 9. v. 3. I did ( or could ) wish my selfe separated from Christ for my brethren according to the flesh , somewhat differ from the words of Moses , and may receiue Pauls wish for the Iewes considered . euen by Grammar a double sense ; the first actuall and absolute , the second potentiall or conditionall . It is euident to euery man but meanly acquainted with the Greeke tongue , that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the praeterimperfect tense Indicatiue , and regularlie signifieth , I did wish , in times past ; and since neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to it , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before or after it in the same sentence , there is no necessitie to make it Potentiall , as if he had sayd , I could , or would wish . Since then the wordes naturally serue the first sense , I did wish myselfe 〈◊〉 from Christ for my brethren the Iewes , and many learned and ancient Interpreters and Expositors haue so rendred both the words and the meaning of the Apostle in that place ; I do not see what 〈◊〉 argument can thence be framed The time was when he so wished . to support any of those more than strange conceits , which here you would establish . The 〈◊〉 translation sayth ; r r 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 , Wishing I was . The Commentaries vnder Ieroms name ; s s 〈◊〉 . i ca. 9. ad R●…m . Optabam aliquando , cùm 〈◊〉 Christum , non modo 〈◊〉 . I did ●…o wish , when I persecuted Christ , I would not now so 〈◊〉 . So Ambrose ; t t 〈◊〉 . os . in 〈◊〉 9 〈◊〉 Rom. Optabam inq●…it , non opto . I did wish it , sayth Paul , I doe not presently wish . So Primasius ; u u 〈◊〉 9. ad R●…m . Optabam 〈◊〉 non nunc optarem . I did wish it somtimes , I would not now wish it . And Sedulius ; u u 〈◊〉 9. ad R●…m . Optabam , inquit , non opto . I did , I doe not wish it . Against this exposition can nothing be brought , that is not easily answered . Paul taketh Christ and the Holie Ghost as witnesses to his owne conscience , that his heauinesse was great , and the griefe of his heart continuall for his brethren the Iewes , in regard of the good which he wished them in Christ , and his desire to haue them saued . And how farre this zeale and affection for his people did carie him before to runne headlong against Christ , and to do his vttermost to be a cast-away from Christ for their sakes , themselues did discerne by his sharpe and eager persute of Christes Church . He therefore euer was , and yet is a zealous well-willer to his owne Nation , though he were now called to be the Teacher of the Gentils . Those that referre this speech to the time when Paul wrote to the Romans , must first haue leaue to supply the text with a Potentiall particle in Greeke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and If Paul 〈◊〉 〈◊〉 the time when he wrote , ●…is wordes w●…re conditionall . then to adde certaine conditions vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is if , & must be vnderstood correspondent vnto 〈◊〉 to make the difference betwixt the Indicatiue and Optatiue Moods . For when a man sayth he could or would wish this or that , he meaneth , If there were not some stoppes to hinder his desire . And so the Apostles words , if they be , Potentiall , they import some necessarie respects , that stayed him from actuall 〈◊〉 so much . They then which would haue the Apostle to speake Optatiuely ; I could wish my selfe to be seuered from Christ for my brethren ; doe vnderstand ; so as it were pleasing to God , possible for me , and profitable to them . For no man of any sense or iudgement doth hence conclude as this Defender doth , that it was possible ; Paul was too great a Diuine to thinke , that Gods eternall counsell and election could be changed for any mans priuate desires or wishes ; but he declared , as they suppose , how willing he was to renounce all the honour , hope , and happinesse , that Christ had called him vnto , so it might be for Gods glorie , and their good that were his kinsmen after the flesh . What is meant by separation from Christ , and whether Paul wished an euerlasting deprination of all blisse or no , the best Interpreters do not agree . Nicolaus Hemmingius a learned professor of true religion , commenting vpon Pauls Epistles , sayth : x x Hemmingius in ca. 9. ep . ad Rom. What shall we say of this affection in Paul ? Hoc 〈◊〉 teneamus principium , quòd nihil 〈◊〉 absurdi , nihil impij , nihil contra salutem animae suae , nihil contra dilectionem Christi , spiritu enim Christi agebatur Paulus . Hoc stabilito principio , necesse est hanc separationem a Christo non intelligendam esse de internâ separatione ae Christo & aeternâ ; sed de externâ tantum & temporali , quâ 〈◊〉 perire in carne , vt saluentur alij in spiritu . Let vs holde this for a maine principle , that Paul wished no absurd , no wicked thing , nothing against the saluation of his owne soule , nor against the loue of Christ : for Paul was ( in this ) guided with the spirit of Christ. This foundation lying fast , we must necessarily vnderstand this separa●…ion from Christ ( which Paul wished ) not of any internall or eternall separation from Christ , but only of an externall and temporall , whereby he wisheth to perish in the flesh , that others might be saued in the spirit . This is another of Ieroms Expositions in his questions to Algasia : y y Hieron . ad Algasiam . quaest . 9. Wee shall finde the same affection in Moses and Paul towards the flocke committed vnto them . A good shepheard layeth downe his life for his sheepe , which is all one with this ( of Paul ) I wished to be separate from Christ ; and with that ( of Moses ) Wipe mee out of the booke which thou hast written . And withall see how great the Apostles loue was to Christ , that he desired to die for Christ , and to perish alone , so all sorts of men might beleeue in him . Perire autem non in perpetuum sed imprasentiarum . Perish Paul would not euer lastingly , but for this present life . He would therefore perish in the flesh , that others might be saued in the spirit ; and lose his owne bloud to preserue their soules . Haymo likewise ; z z Haymo in 9. ca. ad Rom. Hoc loquebatur de occisione corporis sui , cùm nullo modo optaret mentis affectu separaria Christo. This ( Paul ) spake of the killing of his bodie , when by no meanes he wished the affection of his minde to be seuered from Christ. Photius and Oecumenius in their Greeke Scholies haue another interpretation , which a a In Comment . lingu●… 〈◊〉 . fol. 700. Budeus a man of no small iudgement in the Greeke tongue doth follow : b b Photius apud Oecumenium in 9. cap. epist. ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Paul doth not say , he would be made a separate from Christ , that is , now to be diuided from Christ , ( that were most detestable ) but ( he could wish ) to haue beene ( still ) a separate from Christ , that is , as yet to haue continued an alien , and not to that present time to haue cleaned vnto Christ. In effect Paul sayth , I would haue wished mine owne selfe not yet to haue come to Christ , but to How the Graecians expound Pauls words . this day to haue remained separate from him , if this might haue holpen your entrance and faith in Christ. This in effect Benedictus Aretius a learned Expositor of our time , doth embrace : Paul c c Aretius in 9. cap. epist. ad Romanos . desireth himselfe for ( his kinsmen ) the Iewes to be anathema from Christ , that is , for a time to be a stranger from Christ , that in the meane while his nation might haue place in Christ , and himselfe at last be saued ( with them . ) The words may likewise be taken for an imperfect speech , as though he had sayd ; I could wish this , if it were lawfull for me ( salua pietate ) by the rules of pietie ; I would doe it for Christes glory , who could not want meanes to restore me againe from this ( anathema or ) curse . Chrysostoms exposition best pleaseth Peter Martyr and Zanchius , as if Paul had beene content for Christs glory and the Saluation of the Iewes , not to haue beene seuered from the loue and fauour of Christ , but if it were possible thereby to do them good , from the blisse and happinesse , that Christ would bestow on him . Howbeit they both make it simply impossible , and that euen to Pauls knowledge , that this should , or could be . d d Peter Martyr in 9. cap. Epist. ad Romanos . Neque mirari debemus Paulum hoc optasse , cum non posset fieri , ( illum enim dubium non est ad praedestinatos pertinuisse ) voluntas enim nostra saepe rapitur ad ea quae sieri non possunt . Neither ought we to maruaile , ( saith Peter Martyr ) that Paul wished that which could not be : ( for he no doubt was of the number of the Elect ) since our will is often caried to things impossible . e e 〈◊〉 de tribus 〈◊〉 . li. 5. cap. 3. 〈◊〉 . 2. In the word Anathema , ( separated from Christ ) I consider ( saith Zanchius ) two very diuerse and distinct things , towitte , separation from the loue ( and fauour ) of Christ , and priuation from the fruite of Christs loue , which fruite is blessednesse it selfe , or a blessed and euerlasting life in heauen with Christ. That Paul wished to be seuered from Christ , meaning , from the loue and fauour of Christ , and to become execrable vnto Christ for the safetie of his bretheren , Dari nullo modo potest , aut debet , this in no wise may , or ought to be graunted . For this is repugnant to that , which he said before in the ende of the eight Chapter , yea to the Principall cause , which led him to his desire . The ground whereof was not so much his affection to his bretheren , as his loue chiefly to Christ. And comparing Moses words and wish with Pauls , he saith . f f Ibidem . I doe not doubt , but as Paul did no way desire to be seuered from Christ , that is , from his communion and fauour : so Moses by no meanes did aske , that God would rather strike him out of the number of his friends , then destroy the people . Neque enim hoc potuit salua pietate expetere , aut petere , for neither could he desire , nor aske this with any pietie ; but as Paul wished him selfe alone rather , if it were possible , to be depriu●…d of eternall happinesse , then all the Israelites to be reiected from grace , and thereby the name of Christ and glory of God to be endangered by blasphemous minds and mouthes . g g Ibidem . Neither is it any impediment , which is opposed touching the immutabilitie of Gods election and his Iustice , against which Moses seemeth to tend , when he desireth that God would destroy him being an Innocent , and ordained to saluation . For Moses Prayer is to be vnderstoode with this Condition , if it be possible , and yet he knew , it was not possible . There is a fift Exposition of this place , which thinketh that Paul led with a feruent This exposition may not simply be receiued . loue and zeale to haue the Iewes partakers of Christ , did not remember or respect either the Counsell or Iustice of God to be immutable , which yet are , but brake forth into a vehement affection , as desiring to exchange his eternall damnation for their Saluation . These leaue out all manner of Conditions , not because there were not many , and must be many , before the wish can be religious and pleasing to God , but for that the Apostle wholy defixed on his care for the Iewes , did not in that Passion consider the rest . But by their leaues , that are the leaders to this exposition , well this may be conceaued of some short and suddaine motion rising from mans infirmitie ; but this can neuer be imagined of the Apostle aduisedly and iudicially writing to the Romans , and weighing all his words with the wisedome of Gods spirit , which if they take from the Apostle in that part of this Epistle , where he calleth Christ and the holy Ghost to witnesse , that he speaketh the truth , I see not why they may not derogate all Authoritie from the rest of his writings , when after so great deliberation , and vehement protestation they make him forget the chiefest grounds of Christian Religion earnestly vrged by himselfe in the selfe same Epistle , and euen in the next wordes before , written in the later ende of the eight Chapter . It is therefore a dangerous position to say , the Apostle was amazed or astonished in his writings , or so caried away with his affections , that he knew not what he wrote in those Scriptures , which are Canonicall . For it openeth a gap to all impieties and heresies , to thinke that Paul led with Christs spirit , did not remember nor respect , that Gods eternall election could not be changed , nor the chosen vessels of Christ be euerlastingly condemned for the loue and zeale , which they bare to Christ , nor any man or Angell admitted to be the Redeemer and deliuerer of the Reprobate from the iust and deserued wrath of God prouided for them . All which pestilent errors are consequent to this supposition , that the Apostles speech was absolutely without condition ; and must be graunted to be possible , before his desire or wish could simply take place . It is therefore resolued euen by them who first deuised this exposition , that Pauls wish in this place was wholy impossible , as well in respect of God , who would not change his eternall counsels and decrees ; as of the Apostle , who being a chosen vessell could not perish ; and likewise of the Iewes , whose deserued destruction so often denounced by our Sauiour , as where he said , h h Matth. 21. The kingdome of God shall be taken from you , and to Ierusalem , i i Luke 19. They shall not leaue in thee a stone vpon a stone , because thou knewest not the day of thy visitation , and many such threats ; could not be auerted . Only this Defender to shew his discretion , out of these darke places , which admit many senses , collecteth that to be possible ; which by the verdict of the holy Scriptures and of all Interpreters new and old is auouched to be simply impossible ; and thence he maketh his notable obseruations , which indeede are nothing else but grosse and palpable errors . k k Defenc. pag. 96. li. 25. From thence I obserue foure notable points . First , That if God omnipotent , and onely soueraigne Lord will , he may inflict damnation and the paines of hell vpon meere men , not for themselues , but for others , nor for their owne sinnes , but for the imputed sinnes of other men : much rather then might he doe this to Christ , whom God sent indeede and ordained for that purpose . Flatly contrarie to your Assertion . ] To make your Obseruation Note . the nearer to the patterne , which you follow , you must say , that God , if he will , may inflict eternall damnation ( for temporall damnation to hell the Scripture knoweth none , ) on his elect , ( so were Moses and Paul ; ) for their loue to Christ and their Foure notable errors falsely grounded on the facts of Moses & Paul whereof 〈◊〉 the first . bretheren , for that was the cause of their wish . And then you haue made a worthy Corollarie , that indeede contrarieth my Assertion , and not mine onely , but also the expresse words of the holy Ghost , the maine grounds of the Christian Faith , and the resolution of all writers first and last , that haue spoken of these places . To Moses Petition Gods answere was , that he would not wipe an Innocent out of his booke , but , l l Exod. 32. verse 33. Whosoeuer hath sinned against me , said God , I will put him out of my booke . So that God himselfe did not onely refuse Moses Prayer in that part , but declared it to be repugnant to his Iustice to condemne the guiltlesse with the guiltie . The Apostle , the next words before these , by which you would make it possible that he might perish for others , professed ; that m m Rom. 8. v. 38. neither death , nor life , nor Angels , nor things present , nor things to come , nor heigth , nor deapth , nor any other creature was able to separate him from the loue of God in Christ. And therefore generally demandeth , n n Ibid. v. 35. Who shall separate vs from the loue of Christ ? No creature is able , as he exactly auoucheth ; and as for the Creator , o o Verse . 33. It is God that iustifieth , ( and therefore cannot be contrarie to himselfe ) p p Verse . 34. who shall condemne , where God in Christ doth acquite ? [ God you thinke may change his mind . ] His eternall counsell decreed , reuealed , and assured in Christ , God neither will correct , because he is wise , and before all worlds foresaw all that might mooue him to the contrarie , neither can alter , because he is truth , and so can neither repent , nor change , as men doe . The q q Rom. 11. Gifts and calling of God are without repentance . r r 2. Tim. 2. The foundation of God standeth sure , and hath this seale , the Lord knoweth who are his . s s Iames. 1. With him is no varying nor turning ; And therefore our Sauiour excepteth it as a thing not possible , that the elect should perish , when he saith ; that false Prophets and great wonders in the later daies should deceaue , t t Matth. 24. If that were possible , the very Elect. By his power , you will say , God may doe it , though he will not . ] Gods power was most absolute ouer all creatures to dispose them at his pleasure , before he determined and setled his will in Christ Iesus , what to doe with them ; since which the holy Ghost teacheth vs in plaine words , it is impossible that God should lie , hauing made his promise to all his elect in Christ , and bound it with an Othe ; not because he is become weaker then he was , but because he hath fastned his counsell , and reuealed his truth in his Sonne , which he neither will , nor can change ; not for want of power , but because of his truth , which is constant and immutable . u u Heb. 6. v. 17. 18. God willing ( saith the Apostle ) more abundantly to shew the stablenesse of his counsell , bound himselfe with an othe , that by two immutable things ( his promise and his othe ) wherein it is impossible that God should lie , we might haue strong comfort . So that howsoeuer you in your irreligious sophistrie doe say , God Omnipotent may inflict damnation vpon men for others , If you meane vpon his Elect , such as Moses and Paul were , whose examples and words you would seeme to follow , you defend an open and exact Impossibilitie Note . and heresie ; speaking of damnation as the Scriptures doe , and as you doe in this place , where you say , those holy men ( Moses and Paul ) x x Defenc. pag. 96. li. 5. Earnestly and constantly wished Gods eternall wrath might come vpon themselues , that the Iewes might scape it . Will you flie from the elect to the reprobate , and say that God may inflict damnation on them for other mens sinnes ? Then are you cleane gone from your examples of Moses and Paul , for they were no reprobates ; and as farre from all regard of Gods Iustice , who eternally condemneth no man but for sinne permanent and inherent , as in all the reprobate ? For though God doe saue without merite for his mercies sake , yet he condemneth no man eternally but for sinne ; and that either committed , or inherited . y y Genes . 18. Be it farre from thee ( saith Abraham to God ) to slay the righteous with the wicked , and that the righteous should be euen as the wicked , be it farre from thee . Shall not the Iudge of the world doe iudgement ? If it be simply impossible for Gods elect to perish , as our Sauiour witnesseth , what hainous and horrrible falsitie and impietie is it to say , The Sonne of God might be damned for sinners ? And though you shift sides and say , z z Defenc pag. 96. li. 29. Much rather then ma●… God doe this to Christ , yet if you hold either to your former examples , whence you deduce this ; or to your words in this very sentence , whence you draw this comparison , you must say , much rather then may God inflict damnation and his eternall wrath on Christ ; which whether it may not rightly be called one of your hellish mysteries , I leaue to all Christian men to iudge . Such wicked obseruations when you make from so weake and false foundations , the Reader may soone see , what a notable Diuine you are , and how likely to teach the truth , that pretend Gods power against his will for the vtter ruine os all Religion . Christ you say was ordained for that purpose . ] Christ was not ordained to be damned for vs. What to be damned for others , or rather to beare the chastisment of our peace , that we might be healed with his stripes ? The Prophet Esay saith he was wounded for our transgressions , and bruized for our iniquities . But you are the first supplanter of all Patriarkes and Prophets , that say Christ was damned for our sinnes . You will come in with your temporall and substantiall damnation , to which you subiect the Soule of Christ : But Sir if you beleeue and teach the same truth , which the holy Ghost doth in the word of God ; Why swarue you so much from the words and grounds of the Sacred Scriptures ? Why doth nothing please you in mans Redemption but hell and damnation inflicted on Christ , where you neuer learned any such lesson out of the Prophets or Apostles ? And here your abused and vnaduised examples , which you pretend for this purpose , import no such thing , but rather the cleane contrarie . For if it were not possible for Moses and Paul euerlastingly to perish , because they were elected in Christ ; how infinitely more impossible was it , that Christ should perish , in whom all are elected ? And how Christ could perish but either by the dissolution of his person , or else by the ioynt condemnation of the second person in the most glorious Trinitie to the fire of hell , I doe not see ; since these are such blasphemies , as hell neuer hatched the like . a a Defenc. pag. 96. li. 31. That which there you mention , is the ordinarie and common rule : The Soule that sinneth it shall die : but in Christ this was extraordinarie and singular that the iust died for the vni●…st . ] The wordes which I cited , are sufficient to reprooue the first of your foure notable obseruations as starke false . For there God sweareth by himselfe , that the b b Ezech. 18. Soule which sinneth that shall die : and consequently , the Sonne shall not beare the iniquitie of the Father , neither shall the Father beare the iniquitie of the Sonne ; much lesse shall Moses and Paul beare the iniquitie of the whole people , as you dreame they might . And so much Gods answere to Moses importeth ; * * Exod. 32. whosoeuer hath sinned against me , I will wipe him , ( and none other ) out of my Booke . As for Christ , since he was God as well as man , his person could not be tied to the Lawes and Rules appointed for men , but what he himselfe would admit in his owne person , to that by willing obedience he submitted himselfe ; namely in his Manhood to die the death of the Crosse for our sinnes according to the Scriptures , but not to be damned for vs , nor to die the death of the Soule mentioned in the Scriptures ; to whose Doctrine we must stand , and not to your deuices , when we speake of Gods iudgements against sinne , or of the purgation of our Soules . Wherefore that God himselfe by his owne body would be the Price of our Redemption , was indeed a thing proper and singular to the person of Christ , wherein neither Moses nor Paul could be partakers with him , or examples of him : and therefore your fitting their prayers to his Passion , to make your hel paines thereby possible , is a thing far fet , & no way pertinent to this purpose . c c Defenc. pag. 96. li 22. I take it plaine enough that these sinned not in their desire , and I suppose you take it so too , in that you alleadge them , and ground your Reasons of comparison vpon them . ] They sinned not , because their desires were conditionall & submitted to Gods good pleasure with reseruation of their dueties ; otherwise if they thought that possible , which they desired , as you doe , by their destruction , ( who were the chosen vessels of mercie ) to excuse the reprobate from damnation deserued by obstinacie and infidelitie , they not only erred from the truth , but sinned in praying to haue their wils take place before and against the will of God. But Moses in loue to Gods glory , and care for his charge , desired to be partaker of such temporall vengeance , as should befall the whole people of God ; and Pauls words , that are potentiall , must be conditionall ; otherwise he needed not to haue said , I could wish , but I doe wish . The which because he doth not , but onely shew his desire , were it possible and pleasing to God , therefore he may be well excused from sinne , though you condemne this in him , and that in Moses as a d d Defenc. pag. 95. li. 33. Distemper . Touching my alleadging their griefe for Gods people , I doe not vse to venture on such desperate conclusions as you doe . To my purpose it was sufficient , that they both were e e Rom. 9. grieued at hart with great and continuall heauinesse for their Nation , which are the vndoubted and vnquestioned words of Paul , and causes of Moses Prayer : farder I did not goe , but from that care and sorrow of theirs , I obserued it both lawfull and likely for the Messias , as he was man , to be inwardly and deepely troubled in his affection with the present and perpetuall ruine of that people for his death by taking his bloud vpon them and their children . And this standeth sound and good , whatsoeuer become of your newe and notable collections , which shew your small Iudgement , and lesse truth in points of Diuinitie . f f Defenc. pag. 96. li. 34. Secondly , we see here that there may be possibly a death of the Soule , a curse , and separation from God , which is in it selfe neither siane , nor conioyned with sinne necessarily : but meerely a suffering of punishment from God for the sinnes of others imputed . Contrarie to you also pag. 73. & 310. yea generally euery where . ] You remember belike the olde rule , Ex impossibili sequitur quodlibet , from an impossibilitie supposed any thing will The second err●…r draw●…n from their example . follow : and seeing your selfe destitute of all proofes for your new Doctrine , you will needs make lotteries of impossibilities , and thence draw what you like best . For taking a plaine impossibilitie for your maine ground , you thereupon frame vs foure obseruations as impossible , as the first supposition . And this absurd wandring from all truth and faith you would haue the Reader Note , as a speciall demonstration of your discretion and vnderstanding in matters of Religion . Suppose as you doe , that God through his omnipotent power may turne heauen into hell , and reuerse all that he hath decreed and prouided for the different rewards of pietie and impiety , and you may soone prooue what falsitie you will by flying from Gods counsell and truth to his power and might : But Christian religion teacheth not whatsoeuer is possible to Gods power , but what is ordained by his will , and reuealed by his word . Otherwise what heresie can you name touching Gods works in his creation or redemption of the world , that defendeth impossibilities to Gods power , setting aside all respect of his will and truth ? This therefore is the high way to vphold all falsities and impieties , to oppose Gods power against his will and word , and to beleeue he hath done , whatsoeuer his almightie power is able to doe . Concerning the death of the Soule , though here be no place to speake largely of it ▪ it is double by the confession of all Diuines , and euen of the Scriptures themselues . For as the places are diuerse , where men doe abide , here and else where , in this life and the next ; so the life , which the Soule enioyeth , is proportioned to the place , where she continueth ; God in his wisdome and goodnesse hauing so prouided , that whiles she gouerneth the body here on earth , she should be partaker of him by the grace of his spirit , and hereafter in the kingdome of heauen she should haue the full fruition of him by the manifest reuelation and communion of his glorie . Likewise the death of the Soule preuaileth in this life by sinne , which is the naturall depriuing , or voluntarie renouncing of all grace , and in the world to come by damnation , which is the iust reiecting of all the wicked from any fellowship with God in his glorie , and the fastning them to euerlasting torments in hell fire . Gods actions in either of which are most iust and holy ; for he withdraweth and denieth his grace , when it is refused ; and excludeth them from all accesse to his blessednesse , that heere on earth despised both him and it , adiudging them to the iust desert of their sinnes in euerlasting flames : But neither of these can possibly take hold of man without sinne committed , or inherited . And therefore your imagining a death of the Soule without sinne , is a supposing of things impossible , since neither Moses Prayer nor Pauls wish in that sense , which you follow , were possible , as all Diuines both new and old confesse . g g Chrysost. 〈◊〉 . 16. in ca. 9. ad Ro●… . Paul wished ( saith Chysostome ) to be separate from Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it were Paul wished if it were p●…ssible and lawfull . possible . And againe , Therefore am I grieued ( saith Paul ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and if it were ( lawfull or possible ) to be separated and estranged , not from the loue of Christ , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , farre be that from me to wish , because he did this for loue ) but from that fruition and glorie , I could admitt it , that my Lord should not be blasphemed . Photius , as he is collected by Oecumenius , Ibidem . thus expresseth Pauls wish . h h 〈◊〉 〈◊〉 〈◊〉 ca. 15. in 9 ca. 〈◊〉 . ad Romanos . Paul saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that if it were possible by my destruction for Christ to be glorified , and the Iewes to be saued , I would not refuse it . I could wish it , sayth he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it might be , if it were lawfull , if that choise were giuen me ; I would preferre the glory of Christ , and the saluation of manie before mine owne . The new writers that take Anathema for a separation from Christ , as Chrysostome doth , adde the same conditions which he doth , confessing it neuer the lesse to be simply impossible . The iudgements of Peter Martyr and Zanchius we saw before . Aretius repeating this exposition amongst others , saith . Or els i i Aretius in ca. 9. epist. ad Romanos . separated from Christ , that is euerlastingly damned , if that were possible , that with the losse of one soule the saluation of manie thousands might be redeemed . The affection of those that speake louingly , proceedeth often to things impossible . For of it selfe neither was it possible , that the Apostle with his destruction should redeeme the vnbeleeuing Iewes , and it had beene wicked so to thinke , since the merit of Chr●…st alone is propitiatorie ; neither was this lawfull for the Apostle to offer himselfe to be a Red●…mptorie sacrifice for the saluation of others ; but the Apostles affection is to be considered wishing impossibilities vpon an honest desire . Piscator in his Scholies vpon that Chapter to the Romans . k k Piscatoris Scholia in ca. 9. ad Rom. I did wish , for , I could wish : Nempe si lic●…ret sulua pietate , meaning , if it were lawfull so to doe without breach of pietie . Beza . l l Bezae Annotationes in 9. ca. ad Rom. This is very much to be obserued , that Paul doth not say , he did so wish at any time , but he was so affected , that willingly he could be content to redeeme the destruction of his nation with his owne , nempe sisieri sic potuisset , meaning if that might possibly be . And therefore it is a needelesse disputation , that manie here vndertake , whether this wish were lawfull or vnlawfull . If Paul ref●…ained thus to wish , because it was neither lawfull , nor possible actually to obtaine it , how senselesse and truethlesse are your foure obseruations grounded vpon the possibilitie and pietie of this wish ; whereas all men of any iudgement or vnderstanding conclude the cleane contrarie ? but such is your cariage that except you may crosse the resolutions of all men , you thinke your selfe no bodie . Be famous therefore in your follie , that bring impossibilities and impieties for the chiefe foundation of your late sprung faith ; your Reader I trust will require some better proofe , before he giue you allowance in matters of such moment as these be . m m Defenc. pag. 97. li. 1. Thirdly that extraordinarily there is greater loue among meere men , then only to die bodily one for another , though vsually and ordinarily a greater cannot be found among men : which is it that Christ meaneth : but how much more then may the loue of Christ toward his elect be farre greater : contrarie to your assertion pag : 107. 108. ] Your doctrine is all extraordinarie , The Defend●…r sayth the Scriptures ●…re ordinarily true , that is , sometimes false . that no ordinarie rules of the Scriptures can stand with it . Howbeit in this you chalenge Christ , and not mee , who saith : n n Iohn 15. No man hath greater loue , then to lay downe his life for his friend . That is ordinarily true , you say but extraordinarily false . Then extraordinarily by your supposition Christ sometimes speaketh an vntrueth , though it be not ordinarie with him so to doe : which honor you yeeld to the rest of the Scriptures . For when you can not otherwise auoid them ; those , you answeare , are the o o Defenc. pag. 96. li. 32. ordinarie and common rules of the Scripture ; But your doctrine consisteth of extraordinarie Rules , which are no where found but in your owne braine . You haue heard Chrysostome , Photius , and Zanchius auouch ( who are the chiefe commenders of the exposition , which you would seeme to follow ) that Paul neither did , nor might preferre the loue of his Countriemen before his owne saluation , and communion with Christ ; but that his principall respect in this wish was his loue to the glorie of Christ , which he more esteemed then his owne soule . So that nothing did hinder Paul to preferre Gods glory before the safety of his owne soule , and yet Christes rule to stand true , that no man hath greater loue , then to lay downe his life for his friend . Neither was it the death of the Soule that Paul wished , since he would by no meanes , as these old and new writers obserue , be seuered from the loue and fauour of Christ , but from the ioy and honour that is laid vp for the saints of God. Peter Martyr is of the same opinion with them . p p Pet. Martyr in ca. 9. epist. ad Romanos . Neither doth Paul in this place say , he wished to be separated from the loue of God , ( nullo enim modo voluisset ab illo amando desistere : for by no meanes would Paul haue ceased from louing God ) only he wisheth to be excluded from the blessednesse and fruition of God. And this euerie one of vs ought to be willing vnto , euen lesse to regard his owne ( eternall ) happinesse then the glorie of God. Now he that still loueth god , and is beloued of him , by no meanes can suffer the death or curse of the soule mentioned in the Scriptures . q q 1. Cor. 16. if any man loue not the Lord Iesus Christ , let him be Anathema maranAtha , that is accursed in the highest degree . then could not the same curse befall him , that loued Christ dearer then his owne soule ; but the words of our Sauiour must needes be verified in him , r r Ma●…th . 10. he that looseth his soule for my sake , shall find ( or saue ) it . So that neither of your suppositions are true , either that Paul preferred the loue of men before the safety of his owne soule , or that for their sakes he was content to die the death of the soule mentioned in the Scriptures , which is a separation as well from the loue and trueth of God , as from the glorie and felicitie of God. And your comparison , for which you intend all this , and wherewith you would crosse my assertion , is most vntrue , that Christes loue to his elect led him to die the death of the soule , or to forgoe the fauour and fellowship of God for their sakes . For the coniunction of Christs manhoode to his Godhead , being personall , was farre greater and nearer then the knitting of Paul or Moses vnto God ; and if that vnion were broken , all the workes and sufferings of Christs manhoode were no way able to bring vs to God. Christ could not be content to be separated from God for vs. Wherefore it were a thing extreamly impious in the manhood of Christ , and no lesse dangerous to our saluation , for him to be content to be vtterly seuered from the vnion and communion of the diuine nature , with which he was personally ioined ; and though your imagination of Moses and Paul be false enough , and altogether impossible , yet to dreame the like of Christ , is the higth of all impietie . Neither doth that diminish his loue to vs , since there was no need thereof for vs , his other suffrings being sufficient in the iust and exact iudgement of God ; and the loue , that led the second person in Trinitie to lay aside for the time the full and perfect fruition of his glorie , and equalitie with God his Father , and in our flesh to emptie and humble himselfe , not only to the infirmities of our nature , and miseries of our life , but euen to the shame and paine of our death on the Crosse , farre exceeded all the loues , that men or Angels could shew vnto vs. For there is more distance betweene the glorie and Maiesty of God , and the sense and shame of our miserie and mortality , then betwixt the saluation or damnation of men or Angels . Wherefore Christs loue to vs may not be diminished , or made inferiour to the loue of creatures , though he were not damned for our sakes , since that ineuitablely and irreuocablely would haue fastned vs to a greater condemnation , and no way saued vs ; whereas now his vnspeakable fellowship with God hath recalled vs all from the damnation due to vs , to be partakers of the loue and grace , that eternally and infinitely he possessed with God. s s Defenc. pag. 97. li. 6. Fourthly , we see here these holy men , without feeling any paines inflicted by Gods wrath , but only through an earnest and mighty compassion of loue had their minds drawen so wholy to thinke on this speciall thing aboue their reach , that during the time they turne not themselues to any other cogitation . t t li. 17. This you acknowledge may be in men , and yet you will not scoffe at them as cast into a Traunce by it , nor reproche them with infernall confusion . How much lesse ought you so to deale with Christ. ] Your fourth obseruation is like the rest , that is , voide of all reason and trueth . For though you take vpon you to be bold with Moses and his praier , which yet you cannot shew u u li. 14. was directly against his owne saluation , as you auouch ; what proofe haue you that Paul aduisedly and considerately writing to the The fourth errour pretended from the former examples . Romans , was amazed , and had no remembrance that Gods election was immutable , and certainly reserued for him and the rest of Gods chosen in the heauens ? will you tell vs , that the Scriptures were written by men amazed , and forgetting the first principles of religion euen in their writings ? you may do wel to make that your fift obseruation rightly matching your doctrine & deuotion : but I weene few wise men wil allow this or that audacious enterprise in you . I did in those words of mine which you bring , describe what astonishment by nature was ; to wit , feare & admiration so mixed , that for the time both sense & speach are suddenly inter●…upted , whiles the soule most earnestly beholding , or declining that , which she 〈◊〉 not or endureth not , neglecteth the sense or speach of her bodie , as regarding or attending greater things , that presently or fearefully oppresse her . What is this to Moses or Paul ? if they were astonished with feare , then neither could they speake , nor write ; how els they should be caried besides themselues , I doe not see , nor you doe not say . Moses had often accesse to god , and so feared not to speake , or pray vnto him ; and at the first kindling of Gods wrath against the people , for making the Golden Calfe , Moses carefully and mindfully proposed in his x x Exod. 32. vers . 11. praiers to God both the reproch , which the y y 12. Aegyptians would breath forth against gods holie name , and the z z 13. oath made by God to Abraham Isaac and Iacob , to giue their seed the land of Canaan for an euerlasting inheritance . And the Scripture saieth that vppon that praier , before Moses went downe from the mount , a a Exod. 32. vers . 14. The Lord changed his mind from the euill , which he threatned to doe vnto his people . Lesse cause then had Moses afterward to be amazed , hauing alreadie diuerted and pacified the brunt of Gods anger against the multitude , and praying now for the quite abolishing of this sinne , out of Gods remembrance , and the continuance of his fauour , and presence to goe before his people . Augustine thinketh Moses was well aduised in his praier , and knew Gods mercy to be such , that he would rather spare the wicked , then destroy the godly ; of which goodnesse in God Abraham presumed , when he made request for Sodom . b b August . in Psal. 77. God ( sayth Austen ) so spared that nation , that he kindled not his whole wrath vtterly to roote them out , and make an end of them , which appeareth plainly in Gods speach , and Moses praier for their sinnes ; where God said , I will rase them ( from the earth ) and make thee a great people . But Moses interposeth himselfe , paratior deleri pro ipsis , quàm ipsos , readier to be cut off , than they should , 〈◊〉 apud misericordem se id agere , qui quoniam nullo modo deleret ipsum , etiam illis ipsis parceret propter ipsum , knowing he should preuaile with him that was mercifull , who would by no meanes destroy him , but rather spare them for his sake . So that Moses by the iudgement of S. Augustine was not amazed in his prayer , as you falsly presume , but remembred himselfe well enough , and put his life into Gods hands , as more willing to be slaine , than the whole multitude should , and knowing that God would rather spare them in mercie , who were trespassers , than slay him , that was innocent . For Paul you haue lesse reason , since he doth not actually wish it , but sayeth , hee could wish it , if it were lawfull and possible ; meaning , he could be content to put bodie and soule into Gods hands , to doe there with what pleased him , so the trueth of Christ might be receiued and acknowledged of the Iewes . His maner of speech , which must be conditionall , except you grant it to respect the time past , proueth that he was well aduised in referring all to Gods will , and reseruing as well Gods counsell , as his word reuealed , without touch or impeach . And therefore that the Apostle so writing was amazed , I see no ground , besides the gulfe of your owne inuentions . I am farre therefore from scof●…ing at them , as if they were in a traunce , in whom I see no such amazednesse as you imagine ; much lesse may you take vpon you for your pleasure , to put the sonne of God into the same distemper , as you call it , with others ; since both his wordes and deedes recorded by the Euangelists , declare him to haue beene not onlie full of grace and trueth , but mindfull of the least circumstance , that pertained to his passion , and of purpose to direct his sayings and doings to all those issues , which the Scriptures forespake of his sufferings . c c Defenc pag. 97. li. 20. Specially you should acknowledge that his maruelous perplexity might well be a meanes , that his suddaine wishes against his owne constant purpose and Gods will were yet no sinnes . ] That Christ might be somewhat astonished in the Garden , I doe not deme , because that was an affection incident to our nature , and specially for that the Scripture applieth the wordes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d d Mar. 14. he began to be afraid and astonished , vnto him ; but that this astonishment continued all the time of his passion , or of his praiers in the Garden , and that it proceeded from the sense of hell paines inflicted on him , these are your voluntarie fansies voide of all foundation in the word of God , and wholly depending on your priuate conceits . For were it an astonishment , as it was suddaine so it must be short ; and though for the time it might suspend sense and memorie , yet when Christ began to pray , he resumed not only the power of speach , which in a maze men want , but of vnderstanding also , since praier without faith is a sinnefull temptation of God , and faith requireth as well knowledge , what we aske , as perswasion of Gods goodnesse , that he will graunt our desires . So that both the turning of Christs tongue to speake , and the directing of his hart in praier , doe prooue sufficiently , that Christ speedily recouered both sense & memorie , if we grant , he was on the suddaine somewhat astonished ; the cause whereof you boldly conceaue to be what you list , as your maner is without any care to make proofe thereof . But as your obseruations were most absurd and false , so are your collections , that Christ by his paines ( then felt and feared ) had e e Defenc. pag. 97. li. 23. infinitly more cause to be in his mind amazed , then either Moses or Paul ; since the Scriptures mention no paines then felt of him in his mind , besides the affections of feare and sorow , which though they be painfull to mans nature , yet differre they farre from the paines of the damned , to which you seeke in this place to fasten the soule of Christ. f f Defenc. pag. 97. li. 26. As for the Fathers which you cite , if they meane as they seeme to doe , that now at his passion among other causes of sorow there wanted not this , euen his great pittie towards his forlorne countriemen , then we ioine with them . If they meane , as you would haue them , that this was the maine and chiefe cause of his extreame sorow and amazednesse , therein Ivtterly leaue them . ] You haue a long while in most lauish maner vntowardly pretended , that g g Defenc. pag. 94. li. 20. Certainly Christ would haue greatly reioiced to see the due execution of Gods most holie and deserued iustice vpon the Iewes ; and now with a suddaine retraite you ioine with Ambrose , Ierom , Augustine and Bede , that this among other causes of sorow wanted not in the Garden . Then as here you be more soberlie minded then before , or he at least that made this collection for you ; so this often crossing your selfe , argueth that either you haue not yet recouered your witts , to vnderstand what you write , or that your helpers being in diuers places , and not seeing the one what the other wrote , you haue vnhandsomely patched their notes together without marking , wherein they contradicted each other . But this we take to be the nearest the trueth , since I doe not vrge this cause to exclude all others , which by any due circumstance of the Scriptures might concurre to greeue him in the Garden ; onely I noted that those learned and auncient fathers coniecturing the causes of Christs sorrow at that instant , neuer drempt of your hell paines , which you haue lately coyned out of the hollownesse of your owne hart ; but obserued other causes , that might afflict his mind , which you in your Treatise reiected with great skorne , howsoeuer some of your friends haue since drawen you to be otherwise minded . As for your leaning them , it is little to the purpose , they will remaine wise and godly expositors , when such a blind guide as you are , will be lightly regarded withall your fantasticall Nouelties . h h Defenc. pag. 97. li. 31. Howbeit this here note in the , that these Fathers auouch Christ feared not his ( bodily ) death or passion : for thereof only they speake here questionles . You contrariwise say that Christ feared ( bodily ) death , for thereof also you discourse , and had more cause as you thinke so to doe then any of his members . First then they questionlesse gainsay your new plot of mans redemption by the paines of hell . For they speak of the death , which Christ died for our sins accordingto the Scriptures , which if they tooke to be only bodily , as you graunt ; they knew nothing neither of the death of the Soule , nor of the second death of the damned , which you auouch Christ must suffer , before he could redeeme vs ; and so they , or you are cleane besides the Christian faith . Againe , they doe not simply say , he feared not death , for then should they crosse other fathers ( and euen themselues ) affirming , that Christ had a naturall feare of death , but the feare thereof was not the cause of this Agonie , that is , he feared it not so much , as to be thus afflicted at the remembrance of it . Otherwise Ambrose himselfe saith . i i Ambros. in Luc. li. 10. de tristitia & dolore Christi . Debuit ergo Dolorem suscipere , vt vinceret tristitiam , non excluderet , & nos disceremus in Christo , quemadmodum futurae mortis mestitiam vinceremus . Christ was therefore to admit sorrow , that he might conquere it , not exclude it , and we in Christ might learne to ouercome the feare of death approching . So Cyrill . k k Cyril . The sauri li. 10 ca. 3. Quando formidasse mortem videtur , vt homo dicebat : Pater transeat à me Calix iste . When Christ seemed to f●…are death , as a Man he said , Father let this Cup passe from me . For though as a man he abhorred death , yet as a man he refused not to performe the will of his Father , and of himselfe , being the word ( or Sonne ) of God. Morti ergo , quam vt homo formidabat , seipsum pro nobis vt Deus tradidit . To death then , which as a man he feared , he deliuered himselfe for vs as God. And Athanasius . l l Athana . Ora tio 4. contra Aria . As by Death Christ abolished Death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all humane miseries by suffering them as a man , so by vsuall feare he tooke away our feare , and made Men no longer to feare death . And Damascene . m m Damascen . orthodoxae fidei li. 3. ca. 18. As a Man ( Christ ) would haue the Cup to passe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These wrrds proceeded from a naturall feare . And Theophylact . n n Theophyl . in 26. ca Matthaei . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is incident to the nature of man to feare death , for death entered besides ( or against ) Nature , and therefore nature flieth death . o o Idem . in Luc. cap. 22. The common feare of mans nature Christ cured , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuming ( or dispersing ) it in him selfe , and making it obedient to the will of God. This your ignorance apprehendeth as a contradiction in them , but were you quietly minded , or better acquainted with their positions , and reasons , you would soone see , that these may stand together , that Christ might haue a naturall feare of death incident to man , and yet that feare not to be the whole cause of this agonie . p p Defenc. pag. 97. li. 37. Thirdly , touching his regard of his Church generally the same answere serueth , as it is giuen to the last point before . ] You meane that among other causes of his sorrow this wanted not , which is as much as I auouched . And the more dearely he loued his The third cause concurring to Christs agonie . Disciples that followed him , and the whole Church , that should after beleeue in him , the more inwardly he might sorrow for their infirmities , and earnestly pray for their safeties , being no way ignorant of satans eger and watchfull malice against them . Since then after his resurrection and ascension he should in glory appeare to the face of God for them , what let was there , but he might now in the daies of his flesh , approching to his passion for their deliuerance , in most humble and ardent manner mediate aswell for their redemption as preseruation ; and in this loue & zeale towards them , for whom he gaue himselfe , powre out both abundant teares , and bloudie sweats to shew the height of his desire and care to prouide and purchase their protection and saluation ? His supplications for vs were a necessarie part of our reconciliation to God , as well as his sufferings for vs ; and the Prophet expressing the one , adioyneth the other as no lesse requisite then the former , in saying ; q q Esa. 53. he bare the sinne of many , and prayed for the Trespassers . And no doubt he chose this place and time before his apprehension with inflamed and vehement affection of prayer to direct the course , and strengthen the force of all his sufferings , that receauing comfort and courage from aboue , he might wade through the worke of our redemption with greater assurance and confidence in the eyes of all his enemies , to whom he would shew neither feare nor sorrow , but silent and constant patience . r r Defenc. pag. 98. li. 1. If you vrge that these Fathers are so resolute for these causes , as their words pretend , then you your selfe abuse them more than euer I did or meane to doe , where you say , it is curiositie to examine , presumption to determine , impossibilitie to conclude , ( as these doe ) what was the true cause of Christes agonie . ] A wise answere forsooth , and woorthy the vigor of your wit ; to say their words are so resolute , that I condemne them more than you , when they with all inoderation temper their speech , and by the generalitie or diuersitie of occasions , that might engender feare to Christ in the Garden , shew they meane nothing lesse than to conclude any direct or particular cause of that agonie . Ambroses words are ; s s Ambros. in Luc. lib. 10. de tristitia & dolore Christi . Nec illud distat a vero . Neither is that dissonant from the trueth . And againe ; s s Ambros. in Luc. lib. 10. de tristitia & dolore Christi . Et fortasse ideo tristis est . And perhaps he was therefore sorowfull . And so Augustine ; t t August . in Psal. 87. Non incongruè nos dicere aestimo . I thinke we speake not without some reason . The rest admonish in generall , that Christ sorowed not for himselfe , but for vs. Doth this conclude any speciall and certaine cause of that agonie ? But when you can not otherwise decline them , you thinke it enough to shift them off with such a iest as this is . Indeed they touch your free holde somewhat neerely , when they say , Christ sorowed not for any sufferings of his owne : this you impugne for life ; and if their assertion in this be true , they turne your hell paines cleane out of Christes passion . For if Christ suffered , as you dreame , the death of the damned , he had good cause to feare and grieue at that which he felt ; but with one consent Hilarie , Ambrose , Ierome , and Bede reiect that as false , that Christ did ( thus ) feare and grieue for any sufferings of his owne . Whether therefore you or I most abuse these Fathers , let the Reader iudge . And howsoeuer your helpers haue somewhat haltered your headlong humours , not long since , as I haue sormerly shewed , you flung off these Fathers in this very case as u u Trea. pa. 67. fond , absurd and voide of likelihood , reason , and sense ; which whether it be an abuse to so graue and godly writers , I leaue the Reader to censure as he seeth cause . x x Defenc pag. 98. li. 6. Fourthly , you alleage his inward sorow and zealous griefe for the sinnes of the world to be the maine and chiefe cause of this agonie . Surely euen to rehearse these your arguments is refutation of them enough . ] Your pe●…uish peruerting of my reasons , and clapping a The fourth cause concurring to Christs agonie . conclusion vnto them against my expresse purpose and premonition , is indeed as soone refuted as rehearsed ; but referre them to that for which I bring them , and then your bragges are more than boyish . I plainly professed in my Sermons , that since the Scriptures expressed no particular cause of Christes agonie in the Garden , it was impossible certainly to conclude any direct or determinate cause thereof . What follie then is it in you to suppose , that I goe about to inferre that , which precisely I forwarned was impossible to be concluded ? Of the causes , which I produced , I professed no more , but that they were consonant to the rules of pietie , and might concurre in Christes agonie , which you do grant after your nice maner by confessing these wanted not ; and when you haue yeelded as much as I vrged , then you runne backe to your sillie shift , and say they were not the maine or chiefe causes of that agonie ; your hell paines are left out , which must haue a place , as you thinke , in that perplexitie of Christs in the Garden . But sir first prooue your hell paines were then and there inflicted on Christs soule , and then you shall haue leaue to couple that to the causes of Christs agonie . Till you so doe , in vaine you denie the rest for want of this . It sufficeth me to shew religious and zealous respects of pietie and charitie , which might mooue Christ to those affections , and other proofe of voluntarie actions and inward affections can none be brought . And yet you may remember , sir Defensor , though you dissemble it , that when you trample so readily , but yet so rudely on my reasons , you wrong the ancient fathers , whence I collected them , more then you doe mee . Hilarie and Ambrose doe peremptorily teach , that Christs sorow in the Garden was not for himselfe , nor his owne sufferings , but for our sinnes and woundes . And though you refute me with breathing out more absurdities then sentences in this your defence , yet the sober Reader will not suffer you so soone to deface their iudgements and opinions , whom I follow . But we shall heare some doubtie dispute to mainetaine this matter . y y Defenc. pag. 98. li. 9. All these are proper parts of his holinesse and righteousnesse , as I haue said , but no proper parts or causes of his bloody and most dreadfull agonie , that is of his sacrifice satisfying for sin . Onely his paines were , which then he f●…lt and feared . ] All these were religious respects of feare and sorow , which wanted not in Christs agonie , as you grant ; now whether they were painfull or no , a man would thinke should be no great doubt , but with one that hath lost both witte and sense . Saint Iohn saith , z z 1. Iohn 4. Feare hath painfullnesse . a a August . de ver●…is Domini secundum Iohannem , Sermone 42. Sunt duo tortores animae , timor et dolor . There are two tormentors of the soule , feare and sorow , saith Austen . And who that hath but his fiue witts , doth not feele , that feare and sorow are afflictions and vexations of the soule ? Wherfore your excluding them from the sacrifice for sinne , because they are no paines , is a learned peece of worke which neuer a Morter-maker in England would stumble at besides you . Let shame , if not sense , teach you that feare and sorow are very painfull afflictions of the soule , and rather comprised then exempted in Christs sufferings by that text of Scripture , which you pretend ; and therefore necessarie respects and pertinences to the sacrifice for sin . b b Psal. 51. The sacrifice of God is a troubled spirit , saith Dauid . Why then should not the affliction of Christs spirit with feare and sorow be properly a part of his sacrifice and suffering for sin ? They were proper parts , you say , of his holinesse . ] And might they not also , when they grew vehement & grieuous , be parts of his sufferings ? You would seeme skilfull after your vnlearned maner in the soules-suffering . Is there any suffring more proper to the soule then feare & sorow from her owne cogitations , apprehensions , & affections ? from the immediate hand of God , you thinke , is more proper . That in some cases may be possible , though in Christes you can prooue no such thing ; but that is most proper , which the soule neuer wanteth , and hath of her owne nature . And therefore so farre is it from being exempted from the sacrifice of sinne , that in vs there is none other sacrifice for sinne but repentance which is all one with godly sorow , bringing with it c c 2. Cor. 7. ver . 11. c●…re , f●…are , desire , zeale and such like effects of true detestation of sinne , as the Apostle describeth . Repentance for himselfe Christ could haue none , because Inward and 〈◊〉 sorow for ●…ur 〈◊〉 must be ●…ound in Christes sacrifice for them . he neuer sinned , but as our transgressions displeased the holinesse , and prouoked the wrath of God against vs ; so when our Lord and Sauiour came to make full satisfaction for our sinnes , he did not onely appease the iustice of God by enduring his hand , but contented the holinesse of God by inward and infinite sorow for our sakes and sinnes , which we were not able to yeeld vnto God. To haue accepted the punishment , which Gods iustice awarded , and to haue neglected the offence and displeasure , which gods holinesse conceaued against sinne , had beene not to pacifie , but to prouoke God , in not regarding the cause which mooued him to take vengeance on sinne . It is therefore most agreeable to the rules of pietie , that the inward sorow for our sinnes , which the sonne of God impressed on his humane soule , when he prepared himselfe to make purgation of them , did no lesse affect and afflict him , then the outward paines receaued in his body ; and why you should exclude this from his agonie , there is no reason , but that you are most in loue with that , which hath least proofe or likeliehood to be the cause of this agonie . This being exactly noted by Hilarie , Ambrose , Cyrill and other auncient and learned Fathers , I did rightly to obserue it , how lightly soeuer your insolent conceit esteemeth it . d d 〈◊〉 de 〈◊〉 . li. 10. Igitur cum & tristitia de nobis est , & oratio pro nobis est , non possunt non omnia propter nos gesta esse intelligi , cum omnia pro nobis quibus timebatur , orata sunt . Since then both ( Christes ) sorow was concerning vs , and his praier for vs , all the rest must needes be vnderstood for our sakes , for so much as all his praiers were powred forth for vs , for whom he feared . So Ambrose e e Ambros. de fide ad Gratianum . li. 2. c. 3. mihi compatitur , mihi tristis est , mihi dolet . Ergo pro me et in 〈◊〉 doluit , qui prose nihilhabuit , quod doleret . Doles igitur Domine Iesu non tua , sed mea vulnera , non tuam mortem , sed meam infirmitatem . Christ is affected for me , he is heauie for me , he soroweth for me . He sorroweth then in me and for me , who had nothing in himselfe to sorrow for . Thou sorrowedst Lord Iesu , not for thine owne woundes , but for mine ; not for thine owne death , but for my weakenesse . And Cyrill : f f Cyril . de recta fide ad Reginas li. 2. ca de Sanct●…fication & 〈◊〉 Christi . That Christ might make our praiers acceptable ( to God , ) himselfe beginneth the matter , euen opening his fathers eares to the nature of man , and making them most readie to the praiers of such , as were in any per●…ll for his cause . Therefore in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in a second ( root or ) first fruits of mankinde , we were praying with strong cries , and not without teares , that the power of death might be abolished , and the life ( restored or ) strengthened , which was at first bestowed on our nature . And Bede : g g Bed●… in Luc●… c●… . 22. If Christ were sorowfull to vs , that is , for our sakes , it must needs be , that he was comforted ( by the Angell ) for vs , and to our vse . For what should he aske with that agonie for himselfe , who here on earth gaue heauenly things with power ? Then neither Christes sorow in the Garden , nor his prayer with that agonie after he was comforted by the Angell , were for himselfe or his owne sufferings , much lesse for hell paines deuised and inflicted by you on the soule of Christ , but his extreame sorrow and affectionate prayer might well be for our sinnes , whose cause he vndertooke , and for our sakes , whose persons he then presented vnto God with most vehement contention of spirit , and of all the powers of soule and body . h h Defenc. pag. 98. li. 12. Neither in respect of these your supposed causes could Christ say , Saue me from this houre , nor , Let this cuppe passe from me : as in respect of his infinite paines , he might . ] The houre and cuppe which Christ speaketh of , are by himselfe referred not to any paines What cup Christ dranke of . suffered in the Garden , as you pretend , much lesse to the paines of hell inflicted by Gods immediate hand on Christes soule , as you would haue it ; but to the time and maner of his sufferings from the hands of the Iewes . Of the houre , after all his prayers ended in the Garden , and his last returne to his Disciples , he sayth : i i Mar. 14. v. 41 Sleepe hence forth , and take your rest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the houre is come , beholde the Sonne of man is giuen into the hands of sinners . Here is that houre that Christ so much spake of , euen the time that he should be deliuered into the handes of sinners to suffer a cruell and shamefull death at their hands . And so he told them , that came to take him , k k Luc. 22. v. 53 This is your verie houre , and the power of darkenesse . And this he called the Cuppe , which his father gaue him to drinke . For when Peter drew his sword to defend his Master from the hands of the Iewes , Iesus said vnto him , l l Ioh. 18. v. 11. put vp thy sword into thy sheath : shall I not drinke of the cuppe , which my Father hath giuen me ? Peter neither did , nor coulde hinder the cuppe , which you imagine Christ dranke in the garden from the immediate hand of God , he ment plainly to resist the Iewes , that they should not apprehend Christ. That enterprise of Peter when Christ would represse , and submit himselfe to his fathers will and counsell for his death , he said as we saw before , shall I not drinke of the cup , which my Father hath giuen me ? So that the Scriptures mention the houre & cup of Christs suffering on the Crosse from the rage of the people & malice of the rulers ; of your inuisible cuppe containing the death of the damned , they say nothing . m m Defenc. pag. 98. li. 16. His holy and righteous affections were at all houres and seasons in him without measure holy , yet now at his death did not so expresly breake out and shew themselues , as they did at diuers times before . ] You receaue a iust reward of your error , that whiles you labour to impugne the trueth , your lucke is not to light on one true sentence to your purpose . That extreame feare and sorrow were at all houres and seasons in him , which yet were holy and righteous affections in Christ , is a notable vntrueth ; and that they did not breake out so expresly in the garden , as at diuers times before , is another as false as the former ; and but that it is no newes in you to fasten on fancies , a man would maruell to see so many falshoods couched so closely together . Christes quiet and constant affections of pietie to God , and mercy to men , were alwaies in him , but these were not at all houres and seasons painfull vnto him : comming now to make What feare and sorrow Christ was to yeel●… to God when ●…e offered the ransome of our sinnes . satisfaction for our sinnes , as the head for the members , and the Redeemer for his prisoners , Christ was to yeeld vnto God as much feare of his iustice prouoked , and sorrow for his holinesse displeased by our sinnes , as his humane nature could admit , without losse of those gifts , or decay of those graces , which the fulnesse of the holie Ghost had rooted and established in him . Wherefore damnation and desperation excepted , and all dubitation excluded as well of his person , as of his function , hee might yeeld to God for vs , and as part of our ransome , the lowest degree of submission , and deepest impression of feare and sorrow , that mans nature could feele without doubting or distrusting the fauour and goodnesse of God towards him or his . Wherein he did not onely religiously giue vnto God , that which was due vnto the holinesse and Iustice of God , but he set vs a patterne how we should approch to God , when we finde our selues loaden with sinne , euen in all feare and trembling of so great power and maiestie , and with inward griefe and groanes of heart for displeasing so admirable holinesse , that we may receaue comfort from God , when we doe not spare truely to acknowledge his goodnesse , and earnestly to lament our owne wickednesse . These verie painefull , but yet very holy impressions of feare and sorrow with teares and sighes vnspeakeable , Christ shewed and sanctified in his owne person , as an acceptable sacrifice to God , not for any blemish of his owne , who was the cleane and vndefiled lambe of God , but for our haynous and enormous sinnes , the excesse whereof could neuer be matched or purged but by the infinite dignitie and humilitie of him , that owing nothing paid all , and forced to none of these freely offered his obedience to the honour and glorie of his father . n n Defenc. p●…g . 98. li. 21. It standeth not with his pi●…tie , to wish that his strong and vehement affections of holinesse should passe from him or be weakned in him . for my part I can see no sense nor sappe in these assertions . You see sense and sappe in that which hath neither trueth , proofe , nor vse in the word of God : and in the plaine principles of pietie ( so vnsauerie is your palate ) you finde no taste . Those words , Let this cuppe passe from me , most men referre to the death of the crosse , which Christ was after to suffer . Will you thence inferre , that the feare and sorrow , which he felt in the garden before his apprehension , were not grieuous , because they were religious ? And what if Christ spake of the present impressions of feare and sorrow , which he wished to be mitigated with comfort from God , as they were within a while by the sending of an Angell from heauen ; did he therefore wish the holinesse of his obedience and humilitie to be changed , because he praied the burden thereof might be eased ? o o Psal. 51. Restore to me , ( saith Dauid ) the ioy of thy saluation . Doth that prooue Dauid praied against the godlinesse of sorrow for sinne , because he would haue the sharpenesse of it turned into ioy ? no more is it consequent , when Christ weakened himselfe with exceeding susception of feare and sorrow , though both religious , that he wished the holinesse of either might cease , when he would haue the painefulnesse of either as●…waged ? A damned or desperate feare and sorrow you would better digest in the soule of Christ , though Christian pietie doe detest it ; but a vehement affection of godly feare or sorrow you endure not , because it hath no concurrence with your hell paines . p p Defenc. pag. 98. li. 24. Where you ascribe to this his deepe sorrow of zeale for mens sinnes , his sweating bloud in his agonie aboue Nature after a strange and maruelous manner , I dare say you deliuer strange maruailes in Diuinitie . ] Christ sweating bloud , if it were naturall , I doe not ascribe to feare or sorrow , but rather to vehement intention of prayer , which the Euangelist mentioneth in that place : if it were aboue nature , as q q 〈◊〉 . 〈◊〉 . 28 & 29. Hilarie , Augustine , Prosper , Bede , and Bernard doe thinke , there can be no reason required of his voluntarie affections , besides his will , the cause whereof is secret to vs , though some ancient writers coniecture at the significations of it . But why it should not be maruelous , haue you any reason ? for admit your owne conceite were true , which as yet is no way iustifiable by the sacred Scriptures , euer read you there , that any man before or besides Christ had sweate like droppes of bloud falling from him , for all their complaints , Christs 〈◊〉 sweat●… was not onely 〈◊〉 〈◊〉 proper to Christ. as you pretend of hellish feare , sorrowes , and paines ? It must then be maruelous , which no man else , but onely Christ , did euer performe , whatsoeuer the cause thereof were ; and in your fansie most maruelous , since you dreame , that all the members of Christ suffer the like paines as due to mankind for sin , and yet you can produce none of them , that euer did sweate bloud but Christ alone . And where you make the paines of hell to take hold of Christs Soule till the time of his death , yet did he not after this , shew any such thing but onely in the Garden . How could it then be but maruelous , that so violent a cause continuing and increasing , as you imagine ; the effect , which in your fansie was this bloudie sweate , should cease , and not appeare , but when Christ would ? but whether of vs deliuereth strangest maruailes in Diuinitie , you that hold , the death of the damned and the true paines of hell were here inflicted on Christs Soule by Gods immediate hand , and must likewise by your supposall on all Christes members : or I , that teach Christ as our head , in the worke of our redemption , for the satisfaction of our sin offered as much sacred feare of Gods power , and inward sorrow for our displeasing the holinesse of God , as mans nature without despairing or doubting was capable of ; let all the faithfull iudge , and examine euery man his owne conscience , in which of these twaine he is like vnto Christ. For they must be conformed to his sufferings , before they shall be partakers of his glorie . If then none shall raigne with Christ , but such as haue suffered with Christ , which must be hell paines as you defend ; I leaue it to each mans secret cogitation , that shall light on this question , how many thousands of good and godly men must giue ouer all hope of saluation , since with sighs and sorrowes vnspeakable stirred in them by the holy Ghost for their offending and displeasing the goodnesse of God , they are and ought dayly to be acquainted ; but with the true paines of hell , & death of the damned in this li●…e , few Christians haue any communion . And if any through distrust of Gods mercies , and assault of their owne sinnes , be terrified with desperation or dubitation , let them assure themselues in either of those they be most vnlike vnto Christ , whose faith stood euer fast , and fully resolued of Gods fauour , both towards his person and function ; which was the purgation of our sinnes , and the reconciliation of God with man. r r Defenc. pag. 98. li. 28. The fift cause , you say , might be the Cup of Gods wrath tempered and made readie for the 〈◊〉 of men : ●…hich you interpret to be eternall malediction . ] You are no good Th●… fift cause con●…urring to Christs agonie . reporter of my words , in auouching that I interpret the Cup of Gods wrath tempered for the sinnes of men , to be eternall malediction . My words are . s s Sermo . pa. 21. li 22. In this Cup are all maner of plagues & punishments for sinne , as well spirituall as corpor all ; eternall as temporall . And before I came to declare , what Christ might behold , and by prayer decline in the mixture of this Cup ; I expresly forewarned , that t t Sermo . pa. 21. li. 27. diucrse men haue diuersly expounded those words of Christ , ( let this Cup passe from me ; u u li. 36. and in this varietie of iudgements I meant to refuse none , that any way agreed with the rules of truth . So that I here repeate the opinions of others , and onely shew in what sort and sense they must be restrained and referred , before they can be concorded with the truth of the Scriptures . But let vs heare what you impugne , and how ? x x Defenc. pag. 98. li. 30. You say Christ knowing what our sinnes deserued , might intentiuely pray to haue that Cup passe from him , which was prepared for vs. For vs , whom meane you ? the elect or the reprobate ? what malediction ? the whole and absolute paines thereof onely , or the eternitie of the continuance thereof also ? ] Wrangling is your best refuge , when you know not otherwise how to right your selfe . Is this so hard a question with you , what was the desert and wages of our sinnes by Gods iustice , had we not beene redeemed and saued from the wrath to come by Christ Iesus ? Is it so strange Diuinitie , to separate nature from grace , and iustice from mercie in the elect , that they may discerne , what they were , and should haue been in them selues without the fauour of God in Christ , who freed vs , when we were seruants to sinne ; quickned vs , when we were dead in sinne ; and saued vs , when we were iustly wrapped in the same condemnation with others for sinne ? Doe not all these words , Redemption , Remission , Reconciliation , and Saluation in Christ prooue , that of our selues , and in our selues we were prisoners subiected to sinne , and condemned as enemies , to God without Christ , in whom we are freed , pardoned reconciled and saued ? Your eares are very curious , that can not abide to heare what was deserued by our sinnes , and prepared for our sins , had God dealt with vs in iustice , not in mercie for his Sonnes sake . It is healthfull and needfull for vs to remember & acknowledge , what our naturall desert and condition was without Gods heauenly commiseration on vs , and election of vs in Christ his Sonne . y y Defenc. pag. 9●… . li. 35. If you meane the Elect , Christ knew that he must not onely see and contemplate , but feele and suffer all the whole paines of that punishment , which our sinnes deserued , and this was prepared for himselfe our ransome payer , and not for vs. ] Christ was not onely to suffer that , which in his person should be sufficient in the righteous iudgement of God to appease his anger , and purge our sinnes , but he was farder to see and behold from what he deliuered vs , euen from the wrath to come . How should the price and ●…orce of his death be knowen vnto him , if he were ignorant what dreadfull and terrible vengeance was reserued and prepared for sinne , if he did not redeeme vs ? Wherefore he was not onely to feele that , which should free vs , but exactly to view & know the rest , that was due to our sinnes , if he did not auert it . And where you proclaime with open mouth , that Christ must feele and suffer all the whole paines , which our sinnes deserued ; it is a pestilent and euident impietie . For either you must defend , that our sinnes deserued not the losse of Gods kingdome , and the perpetuall paines of hell fire in bodie and soule ; or else you must confesse , that Christ suffered the same . You spake euen now of strange maruailes in Diuinitie . These monsters be past maruailes , which you prooue onely by your selfe , and by your owne surly conceite . [ this was prepared for him , and not for vs , ] Was hell fire prepared for Christ ? he was ordained to be our Sauiour by the sacrifice of himselfe on the Crosse , that by his death full of shame and paine he might redeeme the transgressions that were in the former Testament ; but that hell fire or euerlasting death , which is the desert of our sinnes , was prepared for him , is a Doctrine fit for no man , but for him that hath made a shipwracke of his faith to land his fansies on shore . [ Damnation you will say , was not prepared for vs , but rather Saluation : ] meane you without Christ , or in Christ ? in Christ , I haue no doubt but we were before all worlds appointed to be heires of Saluation , when in our selues we should deserue farre otherwise . But here shewing the meanes of mans redemption , I speake of man not yet redeemed , and therefore l●…ing as yet in the desert and danger of damnation , i●… Christ did not deliuer him . In which sense the Apostle not onely saith , z z Ephes. 2. We were by nature the children of wrath , as well as others , but a a Rom. 5. by the offence of one , ( death came ) on all men vnto condemnation . Which speech the auncient Fathers doe euery where follow . b b August . Episto●…a . 89. Qui per generationem illi cond●…mnation obligati sunt , per regenerationem ab eadem condemnatione soluuntur . They which by birth are obliged ( or fast tied ) to that condemnation , are by regeneration deliuered from that condemnation . And so c c Idem . Epistola . 105. merito namque peccati vniuersa massa damnata est . By the desert of sinne the whole masse ( of mankind ) was condemned . If the Christian faith permit vs to say , that we were condemned before we were redeemed , since we could not be redeemed but from condemnation , how much more lawfull is it for me to say that euerlasting death was deserued by vs , and prepared for vs without Christ ; since the reward of sinne was first prouided for the diuell and his angels before man fell through his inticements , and was neuer since vnprepared ? d d Defenc. pag. 9●… . li. 〈◊〉 . The truth is , he could not by any meanes pray against that , or decline that , onely vnlesse he were for the time in some astonishment and perturbation of his senses , which by the infinitenesse of that paine he well might be , yea he could not but be , as is afore shewed to haue hapned in Moses and Paul. ] There is as much truth in this , as in the rest of your deuices . Here are errors as thicke as hops , shuffled in vpon your bare word , the proofe whereof you bring after at leasure about latter Lammas . 1. That Christ felt infinite pain●…s of hell , which you before named all the whole paines , which our sinnes deserued . 2. That by the infinitenesse of that paine he could not but be in some astonishment , and perturbation of his senses ; which though here you mitigate with ( some ) yet afterward you straine it aboue the extreamest degree of astonishment that might be . Your words are . e e Defenc. pag. 128. li 26. Therefore no maruaile though this astonishment ( in Christ ) were farre greater , then is to be seene in any man , that euer was or shall be . Wherein you keepe the Sauiour of the world as long , and as often , as pleaseth yourselfe . 3. That against these paines he could not by any meanes pray , onely vnlesse he were thus astonished : 4. That Paul in his Epistle to the Romanes expressing his affection for the Iewes , was likewise astonished and amazed , as not knowing what he said . f f Defenc. pag. 99 li. 8. This is the very point of our Defence : affirme this , and you affirme with vs all that we hold and professe . ] When I am out of my wits , I may chaunce to hold these conceits with you , otherwise so long as God giueth me grace to be soberly minded and well aduised , I will see other manner of warrant for all these weafes and straies then you yet shew , before I affirme them or professe them . g g Defenc pag. 99. li. 9. Otherwise if you meane , that Christ praied intentiuely to haue the whole and intire cup of eternall malediction and death passe from him , which both the elect deserue and the reprobate sustaine , that as it is p●…ssing strange doctrine , so is it simply impossible . For he could not intentiuely pray against that , nor feare that , which he perfitly knew concerned him not at all , and by no meanes could euer possibly come n●…are him . ] I premonished the Reader , that I would there repeate the diuers iudgements of diuers men , and so farre admitte them , as they might accord with the Christian faith . To this opinion of some men that Christ was in his agonie stroken with a feare of eternall death , and so might pray against it ; I gaue two expositions , how those words might be tolerated in Christian Religion without apparent impietie . The one , that h h Sermo . pag. 23. li. 21. Christ had no neede to pray for himselfe , ( against that cuppe of eternall death ) but ONLIE FOR VS , who then suffered with him & in him . The other , that if we would conioine Christs person with ours , feare must there be taken for a shunning and declining of that cup , which he i i Ibid. pag. 24. li. 10. religiously disliked . For k k Ibid. pag. 23. li. 29. touching himselfe , albeit the innocencie of his cause , the holinesse of his life , the merite of his obedience , the abundance of his spirite , the loue of his father , and vnity of his person did most sufficiently guard him from all danger and doubt of eternall death : yet to shew the perfection of his humility , he would not suffer his humane nature to require it on right but prostrate on the earth besought his father , that cuppe might passe from him , and was heard in that he shunned or auoided . I repeate the selfe same words , which then I vsed , to lett the Reader see that I shift not hands , nor change not mindes as there is no cause I should ; but that this Broker neglecting my manifest limitations to other mens opinions , and euident speache , as also suppressing my purpose , would haue the world beleeue that I graunt Christ doubted and feared eternall death to come on his owne person . Which in the maze that you put him in , sir defensor , might well be , since you auouch hee knew not what he praied , or els he sinned in praying against the resolute and knowen will of God ; but by my positions it is impossible , that any distrustfull feare of hell , or eternall death should fall on the soule of Christ for the reasons there shortly , but sufficiently collected by me . And this is your idle course throughout your Booke , to catch at a word and neuer to regard what goeth before or after , be it neuer so plaine and perspicuous to recall your misconstruing my speach . Omitte then your wanton rouing , or malitious swaruing from my meaning and saying , and refute either of these limitations , if you can . And first least any man thinke , I limite other mens words without iust cause , I ment herein the words of the Catechisme , which you would faine pull into your packe , as also of some other writers , whose sayings so long as they might be salued with any good construction , I thought not fitte to repell as intolerable in Christs Church . The Catechisme saieth . l l Nowels Catechisme Greeke and Latine pag. 281. Christum non communi modo morte in hominum conspectu mulctatum , sed et aeternae mortis horrore perfusum fuisse , horribiles formidines atque acerbissimos animi dolores pro nobis perpessum et perfunctum esse . Peccatoribus enim , quorum hic quasi personam Christ us sustinuit , non praesentis modo , sed & futurae etiam aeternaeque mortis dolores atque cruciatus debentur . Christ not onely died our common death in the sight of men , but was also perfused ( The Translator of the Catechisme into Greeke allowed as well as the Latin saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agonized ) with the horror of eternall death , & suffered and felt for vs horrible feares , and most bitter sorowes of mind . For to sinners , whose person in some sort Christ here sustained , were due the sorowes and torments not of this present death onely , but also of future and eternall death . Of the paines of the damned really inflicted in the garden on Christs soule by the immediate hand of God , and of Christs extreame astonishment for the present Torments therof , the writer of the Catechisme knew nothing ; ( these deuices of yours are later then the making of that Booke ; ) but he speaketh of Christes fearing the infinite wrath of God against our sinnes , which he apprehended in the Garden , and in respect thereof fell into this horrible feare . These wordes of the Cat●…chisme , if we referre to the feare Christ had for his members then ioined in one bodie with him , whose cause he vndertooke with more desire and care then his owne , since he emptied and loaded himselfe to purchase their aduancement and ease ; they might be receaued and approoued as sufferable in the Christian faith : but if we so tooke them , as if Christ had any doubt or distrustfull feare of his owne saluation , they were not agreeable to the trueth . Your selfe sir wrangler speake against this later sen●…e of the wordes , as much as I doe . For you say , m m Defenc. pag. 99. li. 11. & 12. It is passing strange doctrine , and simply impossible , that Christ should feare the cup of eternall malediction , which he perfectly knew concerned him not at all , and by no meanes could euer possibly come neere him . But the Catechisme saith Christ was perfused ( or perplexed ) with the horror of eternall death . And as our head knit with vs into one and the same body , he might tremble at eternall death hanging ouer our heads , and most dreadfully persuing our sinnes in vs , if he made not satisfaction for vs. You would shift the word eternall out of the text , and tell vs a tale of the substance thereof , which you will imagine how Christ shall suffer by a new deuice of yours , though the Catechisme speake nothing thereof : but if you expound the Catechisme , and not correct it , or confute it , you must shew vs how Christ might feele or feare EVERLASTING OR FVTVRE DEATH due to sinners . For those are the words of the Catechisme ; who not content to say EVERLASTING , addeth thereto FVTVRE death , which of force must follow after this present death separating the soule from the bodie , except you haue the skill in Grammar to make future goe before present . How Christ in coniunction with vs , and compassion on vs , might feare euerlasting death for vs , as imminent ouer vs , and yet speake in his owne name , I will in place conuenient more largely declare , when I come to Christes complaint on the crosse ; till which time I pray the Reader to haue patience , least I should be forced often to prooue and repeat one and the same thing . Touching the other limitation , that Christ might feare , that is , war●…ly and religiously shunne the cuppe of eternall malediction , and intentiuely pray against it , as well in respect of himselfe as of vs : you blunder out a proposition which in Christes cause is not so true as you take it to be . n n Pa. 99. li. 13. He could not ( you say ) intentiuely pray against Christs manhood pr●…ied for that with all 〈◊〉 which his person by rig●…t might haue chalen●…ed . that , which he perfectly knew could by no meanes come neere him . By this rule Christ should pray for nothing touching himselfe : for Christ perfectly knew all that God had most certainly decreed towards him ; and chiefly Gods resolute and reuealed counsels for his glory . What need then was there Christ should pray for any such thing , since he perfectly knew what should come to passe , and by the power of his person was fully able to dispose of heauen and hell , life and death both present and eternall . His owne words are : 〈◊〉 Whatsoeuer things the Father doth , the same things 〈◊〉 Iohn 5. doth the Sonne also : for likewise as the Father raiseth vp the dead , and quickeneth them , so the Sonne quickeneth whom he will. The Father iudgeth no man , but hath committed all iudgement to the Sonne ; that all men should honour the Sonne , as they honour the Father ; and hath giuen him power also to execute iudgement , in that he is the Sonne of man. Christ perfectly knew , that p p E●…a . 42. & 49 he should be giuen for a light of the Gentils . Did he not therefore aske it according to Dauids prophesie ; q q Psal 2. Aske of me , and I will giue thee the Gentils for thine inheritance ? Christ neither had , nor could haue any doubt of his glorification . Did he not therefore pray : r r Iohn 17. Now Father glorifie me with thine owne selfe , with the glory which I had with thee before the world was ? Was not Christ most assured , that he should s s Esa. 53. diuide the spoiles of the mightie , and be a t t Hose . 13. death vnto death , and a destruction vnto hell ? and yet Dauid applieth these prayers vnto him ; u u Psal. 22. Deliuer my soule from the sword , my desolate ( soule ) from the power of the dogge . Saue me from the lions mouth , and heare mee from the hornes of the vnicorne . Though therefore by the right of his power he might ha●…e sayd in all things , as he did in some , x x Matth. 8. I will , be thou cleane ; and againe , y y Iohn 17. Father I will , that they which thou hast giuen me , be with me euen where I am , that they may behold my glory ; yet to demonstrate the wonderfull vertue of his obedience and humilitie , he suffered his humane nature humbly to pray for that , which his person could of it selfe performe , and in all things referred himselfe to his Fathers will , though he also sayd to his Father ; All thine are mine , and I am glorified in them , and all things that the Father hath , are mine . Then might Christ in the Garden pray , that the cuppe of eternall malediction deserued by our sinnes might passe from him and his , though he submitted himselfe and his members to drinke of the cuppe of Gods wrath so much as should please his heauenly Father ; which he was assured in regard of his prayer should be no more than he and his should well endure . z z Defenc. pag. 99 li. 16. All this is nothing else in effect then your first cause , his submission to Gods maiestie sitting in iudgement . wherefore you might haue lessened your number , and so your answer to this might haue beene the same , which is made to your foremost . ] Your conceite is not so currant , that I should pare my number for your pleasure . Christ himselfe saith , a a Matth. 22. On these two Commandements , ( thou shalt loue the Lord thy God , with all thine heart , with all thy soule , and with all thy minde ; and thy neighbour as thy selfe ) hangeth the whole Law and the Prophets . Were therefore then the tenne Commandements , which God gaue to Moses , superfluous , because they might be reuoked to two generall contents ? speciall parts and duties are profitablie deliuered , so long as they be any way distinguished , notwithstanding they may be comprised in fewer , but more generall branches . The worke of our Redemption was the summe of all that Christ did , said , or suffered heere on earth . shall we therefore reiect the rest of the Gospell , because the substance thereof may be expressed in a word or twaine ? [ these you will say , are not distinct in matter but in wordes . ] Who told you so ? The trembling at Gods glorie , when it was reuealed to mans infirmitie ; the honouring Feare & sorow necessarie in the sacrifice for sinne . of his sanctitie with godly sorrow , which was despised with our iniquitie , the mitigating of his anger with humble and earnest praier , which was prouoked with our contempts , were they not three different effects euen in Christ himselfe , and so might stirre vp three religious affections of feare , sorrow and prayer ? Why then should they be confounded in Christ , whose humane nature might yeeld all three to God , as well in respect of pietie to God , and of charitie to men , as in regard of his office for the satisfaction of our sinnes ? for he might not approch the presence of God as a Priest with our person and cause , who were sinnefull , though he were innocent and holy , to make intercession and sacrifice for our sinnes , but he must giue God his due glorie , haue compassion on our miserie , and mediate for our safetie . As therefore I see no cause to exclude these affections and actions from the satisfaction for sin , so I see greater reason to include them in the sacrifice for sin , except we make Christ a Priest onely by his SVFFERINGS & leaue him neither any honor of OFFERING nor right of PRAYING for vs in the purgation of our sins , which were a strange kind of Priesthood , & no way answerable to the Leuiticall in that , wherin the apostle compareth them . For in the Law the Priest was to present the sacrifice to God , and to pray for the trespasser ; which if you thinke needlesse in the true sacrifice , that should propitiate the sinnes of the world , you must correct the Apostle , that maketh the Law a figure of the Gospell , though the person of the Priest , and the price of the sacrifice farre excell all that was vnder the Law. b b Defenc. pag. 99. li. 20. Furthermore , you knit in within this , foure other seuer all causes of Christes agonie , as you recken them pa. 27. First , his taking of our infirmities in his flesh to cure them . Secondly , his breaking the knot betwixt bodily death and hell , which none but hee was able to doe . Thirdly , Gods anger which might be executed on his bodie , but was mitigated by him . Fourthly , the desire he had to continue the feeling and enioying of Gods presence with his bodie . ] As there is no one thing in the Scriptures , that receiueth and hath more diuers opinions of it , than Christes agonie in the Garden ; so I proposed as many as had any coherence with trueth , and left the Reader to make his choise , which he liked best . Howbeit , I did not pag. 27. recken foure seuerall causes of Christes agonie , as you mistake , but of the c c Serm. pag. 27. li. 23. feare which Christ had and shewed of ( his bodily ) death . His agony had other parts and affections besides feare and astonishment , as sorow , zeale , submissiue and intentiue prayer , and a bloudie sweat : the obiects and ends whereof might be as different as the things themselues . For example ; Christes feare in the Garden might haue many respects and causes as well as his sorow . He might feare the glory of God now sitting in iudgement to receiue recompense for the sinnes of his elect . For as Christ himselfe , who best knew it , confirmeth it by saying , d d Iohn 12. Christes manhood might feare the glorie of Gods iudgement . Now ( at hand ) is the iudgement of this world , now shall the Prince of this world be cast on t : so wee must not thinke so mightie and weightie matters , as the iudgement of the world , and the casting out of Satan the accuser of his brethren , and the admitting the Redeemer to present himselfe here on earth for our cause to the face of God in iudgement , were decreed and setled by God without some reuelation of his glorie and maiestie meet for those persons and purposes . For this is a rule which may euery where be obserued in the Scriptures , that when God is described as a Iudge , he is sayd to sit in a Throne , and all the host of heauen to stand before him , to resemble the glory of his iudgement : as we finde in Daniel . 7. vers . 9 , 10. Esa. 6. vers . 1 , 2. 1. Kings . 22. vers . 19. Wherefore Dauid sayth , e e Psal. 9. v. 7. The Lord hath prepared his throne for iudgement . This Michaiah and Esay the Prophets say they SAW , which whether it were by sight , as Steuen f f Act. 7 v. 55. looked stedfastly into heauen , and ( with his eyes ) saw the glory of God , and Iesus standing at the right hand of God ; or in spirit , as Ezechiel waking , and g g Ezech. 8. sitting in his house with the Elders of Iudah before him , was by a diuine vision brought to Ierusalem , to see all the abominations there committed ; I dare not determine . Christ himselfe sayth , I saw Satan fall downe from heauen like lightning . Which way soeuer Gods glory in iudgement was reuealed vnto Christ , and beheld of Christ in the Garden , it was able for the time of his humilitie to impresse a religious feare and trembling into his humane nature , since Christ came now by iudgement to haue the burden of our sinnes taken from vs , and layed vpon him , that he might make satisfaction for them . Another thing that Christ might iustly , and yet religiously feare in the Garden , offering now to ransome man from the wrath of God , was the POWER of Gods wrath , H●… might feare 〈◊〉 p●…wer of Go●…s wrath 〈◊〉 our sinne whi●…h h●… was to ●…eare . which is fully infinite , and so farre exceedeth the strength and reach of mans nature , that our earthly infirmitie , to which Christ submitted himselfe for our sakes , can not comprehend the greatnesse thereof , nor thinke on the power thereof without feare and trembling . h h Psal. 90. v. 11 Who knoweth ( saith Dauid to God ) the power of thy wrath ? for according to thy feare , ( that is , as thou art feared , ) so is thine anger . Contempt and carelessenesse kindle and increase the wrath of God against vs , feare and submission asswage it . And when I name feare , I meane not a dreadfull distrust of Gods purpose towards vs , which is desperation , but a perswasion and confession of his power ouer vs , whereby we feare to displease him , and tremble before him withall submission , when we haue displeased him . This feare Christ teacheth his disciples , when he saith , I will shew you , Luc. 12. whom you shall feare ; feare him , which after he hath killed , hath power to cast into hell ; ye●… I say , feare him : not meaning , they should firmely beleeue , God would euerlastingly condemne them , but that thinking on his power preuailing here and in hell , they should beware to prouoke him , and with all humilitie prostrate themselues before him , when they had offended him , to preuent his anger . [ Christ ( you will say ) needed not thus to feare , since he was no sinner . ] For himselfe he needed not , because he was innocent and obedient in all thinges to the vttermost : but since he was at this time now to beare the burthen of our sinnes in his body , and to haue the chasticement of our peace laid vpon him , he might , and did iustly feare the power of Gods wrath prouoked with our sinnes ; which though he were assured could not rage on him vnto condemnation , yet God had infinite meanes to presse and punish the humane nature of Christ aboue that it was able to beare . And therefore except Christ would contemne the wrath of his father , which were impious , he was withall possible feare and trembling to deprecate his fathers anger against our sinnes , knowing that God would at his most ardent and most suppliant praier both pardon vs , and proportion that paine according to the weaknesse of our flesh which he bare about him , that neither his obedience , nor patience should be ouerwhelmed nor endangered , but onely prooued and tried , that in all things Christ might shew himselfe a patterne of perfection , as well by patience in affliction , as by innocencie of life . And this feare the more vehement in Christ , the more pleasing to God , since it proceeded neither from infidelitie nor distrust , but from pietie confessing the greatnesse and iustnesse of Gods anger against our wickednesse and vnwoorthinesse , and from charitie putting his holy and harmelesse person in the gappe betweene vs and God , least the wrathfull displeasure of God lighting on vs should vtterly consume vs. A third cause concurring with the rest of Christes feares in the Garden , against Christ might feare the sting of death as horrible to mans nature . which he praied , might be the naturall abhorring of death , which his manhood then had and shewed in priuate , because he neither despised that punishment of God laide vpon our sinne ; which indeed is and ought to be displeasant to mans nature ; in that it was inflicted on vs for disobedience ; neither would he suffer his soule or flesh to struggle and striue with death ( as ours doe when sense and life beginnes to faile ) in the eies of his persecutors , to whom by the present and quiet breathing out of his soule in their sight , he would declare himselfe to be the disposer and ruler of death ; and so more then a man , though as a man hee were content to die for our sakes . And this kinde of feare verie learned and well redde Diuines agree might be the cause of Christes prayer in the garden , to haue the Cuppe passe from him ; not that he was then amazed , and in that astonishment praied against the knowen will of God , as you imagine , and on that foundation build your conceit of hell paines to be then suffered in the soule of Christ , which you thinke excluded both reason and memorie from Christ : but that he therein accorded with his fathers will , who would haue that Cuppe hatefull and horrible by nature , though faith and obedience should ouerrule the feare and sting of death in our flesh , and Gods will be preferred before the naturall dislike , which he would haue vs to feele of death . k k Zanchius de tribus 〈◊〉 part . 2. li. 3. cap 9. As touching Christes diuine Nature ( saith Zanchius ) there was alwaies one and the same will of the Father and the Sonne concerning his death and passion . Yea as Christ was man , he was alwaies obedient to his Father , and therefore he saide ; I alwaies doe the things , which please him . What meaning then hath , Quod deprecatur mortem & calicem , that he praieth to be freed from death , and from the Cuppe ? Naturaliter , quâ homo , expauescebat , & exhorrescebat , fugiebatque mortem , Naturally as a man Christ feared , abhorred , and shunned death , & his naturall horror of death he called his will , when he said , Not my will be done , to witte , this naturall will which I haue as a man. Yet neither doth this will of Christ resist his Fathers will. for the Father would haue Christ to be like vs in all things sinne excepted , and to that end would haue him made Man. Therefore when Christ did naturally shunne and desire to escape death , he did not contradict his Fathers will , because the Father would haue this ( naturall ) horror and feare ( of death ) to be in Christ , as a punishment of our sinnes . Wherefore it is altogether false , that Christes will in this was diuers from his Fathers will. For we haue concluded , that this naturall horror of death , which Christ called his will , was not repugnant to the will of his Father , whereby he would haue Christ subiect to this horror . If in respect of the same end the Father had beene willing Christ should die , and Christ had beene vnwilling , or had neuer so little refused , then their willes had beene indeed repugnant . But in reference to the same end , that is to our saluation , Christ alwaies had the same will that his Father had . For in regard of our saluation Christs will was euer the same , and constant : but in respect of his humane Nature he neuer put off this affection , wherein he was like vs , and whereby we naturally flie death . By the iudgement of this learned writer the varietie of willes in Christ , the one naturally shunning death , as in a man like vs , the other accepting and desiring it for our saluation , was no contrarietie either in it selfe , or to the will of God ; but God himselfe would haue the sting of our common and vsuall death to be grieuous vnto him , because it was the punishment of our sinne in Adam , and yet obedience to counteruaile that naturall detestation of death , when God for his glorie calleth vs to that triall , as he did his Sonne in that case . The like limitations of Christes prayer in the Garden ( if it were possible let this cup passe from me ) other ancient writers deliuered before Zanchius , who obserue this expresse condition out of Christes prayer , That if it were possible to stand with Gods will and our saluation , then Christ prayed the cuppe might passe from him , and not otherwise . l l Orig. in Math. tract . 35. Christ taking vnto him ( sayth Origen ) the nature of mans flesh , retained all the properties thereof : according to which he prayed in this place , the cuppe might passe from him . It is the propertie of euery faithfull man first to be vnwilling to suffer any paine , specially that tendeth to death , because he is a man , and hath flesh ; but if God so will , then to be content euen against that will of his owne , because he is faithfull . There is also another Exposition of this place , which is this : If it be possible , that all those good things may come to effect without my passion , which otherwise shall come by my death , then let this passion passe from me , that both the world may be saued , and the Iewes not perish by putting me to death . So Bede : m m Be●…a in 14. ca. 〈◊〉 . If death may die without my death in the flesh , let this cuppe ( sayth Christ ) passe from me , but because this will not otherwise be , thy will be done , not mine . And Euthymius : n n Euthymius in Matth. cap. 26. As a man Christ sayd , If it be possible , that is , so farre as is possible . And in saying , Yet not as I will , but as thou wilt ; he teacheth , that we must follow the will of God , though nature reclaime . So that the preferring of Gods will before the desire of his owne nature , and the limiting of his prayer with this condition , If it were possible ( not to Gods power , but to Gods purpose ) to saue the world without his death , then he desired the cuppe might passe from him ; prooue apparently , that Christ was not onely well aduised in that prayer , but he meant to teach vs , that neither the power of his enemies did oppresse his weaknesse , nor his owne loue leade him to a needlesse death ; it was rather Gods determined and irreuocable counsell and will , that he must die , or we must perish . By which we learne not Christes inconstancie , as of a man amazed , but an excellent mysterie of Christian religion , that no sacrifice could take away sinne , but onely The intent of Christs prayer in the garden . the death of Christ on the crosse , which he for our sakes earnestly desired , though by his thrise declining it , if we might possibly be otherwise saued , he shewed how painfull and grieuous that suffering would be vnto him . We are therefore by the one to collect , how intolerable that cuppe would be to his flesh ; and by the other , to beholde his ardent loue to vs , and willing obedience to his Father : which things , if in your conceit they conclude Christ to haue beene therein amazed , I shall coniecture , that your wits are not to this houre yet well recouered ; since greater pietie and charitie could not be shewed in that infirmitie , wherewith Christ was then compassed , and acerbitie of paines to come , which he did not dissemble . Now let vs heare how you impugne this . o o Defenc. pag. 99. li. 26. The first of these ( foure ) maketh in my minde much for vs. For vnderstanding that Christ tooke all the infirmities and passions whereto mens nature is subiect , to the end he might cure all and euerie kinde of them in vs ; then it followeth , that he wanted not the paines and immediate sufferings of paines inflicted by Gods owne hand in his soule . ] It is but your mind that maketh so much for you , your collection is otherwise as wide from reason and trueth , as any may be . For what if Christ taking our nature vnto him tooke therewith all our infirmities and affections , ( which you cunningly call passions , a word indifferent to affections and sufferings ) doth that inferre that he tooke vnto him the paines of the damned , because mans nature through the hardnesse of his impenitent hart is subiect after this life by Gods iust iudgement to euerlasting damnation for sinne ? are your eyes so ill matches that you cannot discerne betwixt naturall affections cleauing to all men from their birth , and the reall suffering of hell paines inflicted , as you defend , by Gods immediate hand on the soules of the faithfull here in this life , which in deed are reserued for the wicked in another world , & are somtimes feared of the godly here on earth , when the conscience of their sin through want of faith calleth Gods fauor in question with their owne harts ? first proue , that all the godly haue the pains of the damned inflicted here in this life on their soules by the immediat hand of God ; ( for nature is not proper nor priuate to this or that man , but common and constant to all men ) and next , that notwithstanding your hell paines thus suffered , they are in constant and perfect faith and assurance of Gods fauour and his heauenly kingdome ; and then you haue some pretence for your purpose , which now is none . For touching the first I appeale not onely to the Scriptures , which teach no such thing ; but to the consciences and experiences of all the faithfull , whether this can haue any trueth in it , that the true paines of the damned are really inflicted on all their soules here on earth by Gods immediate hand . And secondly , when they feele any feare of Gods wrath , or doubt of Gods fauour ; whether that come not through the failing and shrincking of their faith , which , pressed often with the number of their sinnes , feareth least God will visite their offences with a mercielesse iudgement , because they haue so greatly prouoked him . The feare of hell may iustly make them quake and tremble , which they acknowledge they haue worthily deserued , and the same terrour doth often , though not alwaies , pursue the wicked vnto desperation : but other torments of hell actually inflicted by Gods owne hand on the soules of all the faithfull , as the Scriptures deliuer none , so you shall not be able to prooue any common to all mankind , though God want not power to punish where and as pleaseth him . If therefore you speake of naturall affections , they were common to Christ with vs , but in vs excessiue vpon euery occasion , which in him were moderate , till they were inflamed with piety or charitie , and then they burned more in him then in vs , by reason of his abundant giftes and graces farre passing ours . But if you talke of some secret speculations priuate to your selfe , and some others of your sort , that dreame perchaunce of hell paines both night and day according to your owne fansies , then no words of mine , nor of any auncient father come neere those deuices of yours , which are knowen to no man either by reading or feeling , but to such conceiters as you are , if happely you doe not belie , or deceaue your owne hearts . p p Defenc. pag. 99. li. 37. This your authors here doe fully affirme ; Cyrill , Ambrose and others , as before we haue obserued . ] Mine authors there are easily redde , and if any such thinge be there mentioned , or thence to be concluded , I am content you shall be thought to speake some trueth , which is almost a maruaile in you , you wrie all things so absurdly to your senselesse fansies . Of your fourth argument , and of these authors I haue largely deliuered , what I take to be true , euen in the place , where you produced them to this purpose . And so I leaue this as lately refuted , lest I lengthen the volume to much . q q Defenc. pag. 100. li. 1. It is most vnreasonable , which here you doe , ( if you doe as you seeme ) to vnderstand them of meere bodilie death , and of the infirmities meerelie of his flesh . ] Shew that they name , or intend any other death , then the death of Christes body on the crosse , or els your otherwise conceauing them without any words of theirs is a plaine peruerting them , to pull them to your part . Of infirmities when they speake , they meane naturall , such as were no derogations to faith , nor hope , nor to any other the graces of Gods spirite in Christ , and in them all Christ was like vnto vs , whether they were infirmities of body or soule . Whether feare and sorow be infirmities meerely of the flesh , is a doubt fit for Feare may be intellectiu●… or sensitiue . your discussing ; they may be sensitiue or intellectiue according to their obiects ; and in Christ , since they were caused by things rather foreseene then felt , or at least by dangers and doubts weighed and considered by the spirit of Christe , I know no reason why you ascribe them meerely to the flesh . As for the contrarieties , which you would take hold of , that Christ as a man did abhorre and feare death , and yet not somuch as to fall into that agony or bloudy sweate for feare of his sufferings ; with such a slacke and shallow Reader , as you are , they may beare a shew of repugnancie ; but to any man , that marketh or vnderstandeth what is said , it accordeth full well , that Christ might haue a naturall feare of death , which is common to all the godly ; and yet no such perplexed feare for any sufferings of his , as to sweate bloud for paine therof . And this maketh more against you , then you wil seeme to acknowledge . For if Christ had no such afflicting feare in regard of his owne suffring or passion , but only in respect of vs and our danger , then certainly by the censure of Ambrose , Ierom , and Bede , Christ suffered no paines of hell , nor of the damned , since they would bread another maner of agony , then this life could endure . And howsoeuer the view of death fast clasped with hell , till Christ did breake the knotte thereof , might seeme terrible to Christes humane consideration ; yet for somuch , as he was secured from the one by the innocency , vnity , and dignity of his person , though he submitted himselfe to the death of his body ; this feare was both righteous and religious , and as farre from the paines of the damned , as any sufferings of the soule in this life might be . e e Defenc. pag. 100. li. 10. He would not , he could not so feare and be affrighted , yea and piteously astonished with such sorrow oppressing him , as to sweate drops of bloud onely for feare of his bodily death ; Neither would he pray at all , much lesse so vehemently , and so often times as he did , against that which he perfectly knew was Gods will , and his owne most willing purpose to vndergoe . ] It is more then folly to mistake , misplace , and misapplie euerie thing after this sort as you doe ; and then to collect you know not what , nor why , from your owne vnwise and rash presumptions . What if Christ had more cause of sorrow in the Garden , then his bodily death ? ergo he felt the paines of the damned inflicted on his Soule by Gods immediate hand . Tie this argument to the manger , litter is fitter for it , then an answere . Such blockish and brutish sequences were the first morter that plastred your hell paines to Christs passion . The worke of our redemption , which Christ now vndertooke to haue pronounced and setled by the righteous iudgement of God , and his Elect to be freed , and pardoned of all their sinnes by the sufferings of his person , The worke of our redemption was cause enough to prouoke Christs bloudy sweate . and to be restored to Gods fauour by his mediation , as also satan to be reiected from preuailing against them , or so much as accusing them ; was a matter of the greatest moment in all Christian Religion . What maruaile then , if the manhood of Christ , when it approched so waightie a worke , as by prayer first to obtaine and confirme all this , that after he might the more cheerefully and constantly accomplish his obedience vnto death ; What maruaile I say , if the glory of Gods iudgement , and power of his wrath , the number of our sinnes , and neglect of our owne state ; the sharpe and eger malice of satan made Christ with all possible feare of the great might and maiestie of the Iudge , all passionate sorrow for the crimes and contempts of the prisoners , all earnest and zealous intention of prayer against the impugner and impediment of mans deliuerance , to agonize himselfe euen vnto a bloudie sweate ? If in our prayers the spirit of Christ stirre vp f f Rom. 8. sighes vnspeakeable , when we remember what danger we were in ; what sorrow , cries , and teares may we iustly thinke , the fountaine of mercie and pietie would powre forth in our behalfe , when our saluation was now in question before the Iudge of all the world , and how burned that fire and flame of Christs loue and care for vs , till he was comforted and assured from heauen , that God would not by our wickednesse or vnworthinesse be stayed from performing his mercies towards vs , in Christ his Sonne , nor from accepting Christs obedience and sacrifice as the full ransome for all our transgressions notwithstanding all the resistance that sinne or satan could make in the righteous iudgement of God ? This , you will say , God long before had purposed and promised vnto his Sonne . ] Christ was most earnestly to aske what God had faithfully promised to graunt . And that made Christ the more earnestly pray for it , since God had from the beginning determined , as well to haue it asked by his Sonne , as graunted by himselfe . And therefore Christs supplications for vs in the daies of his flesh , and at the hower of his passion now approching , were as needefull as his sufferings , forsomuch as pietie and charitie are perceiued rather by the Soule , then by the flesh ; and God would neuer haue accepted the outward murdering of Christs body without the inward and acceptable sacrifice of his voluntarie obedience , patience and loue euen vnto death which were the points , that were chieflly pretious in Gods sight . g g Defenc pag. 100. li. 19. Or else Cyrill meaneth no more , but that Christ naturally misliked and 〈◊〉 , ( euen as all flesh doth , ) all bodilie paine and death . This we alway yeelde , and it maketh nothing against vs. ] It maketh lesse for you , that Christ had and lawfully might haue , as you graunt , a naturall misliking and shunning of all bodily paine and death : and consequently knowing the sharpnesse of the paine , that was prepared for him on the crosse , might without breach of pietie , or repugnance to Gods knowen will desire to haue that Cup passe from him , if it were possible for man by Gods good pleasure to be otherwise redeemed and saued . And this reseruation of Gods will in his prayer , FATHER 〈◊〉 Luke ●…2 . IF THOV VVILT , take away this Cup from me , which was the possibilitie ment by Christ , and his present preferring Gods will before the instinct of nature liking ease , in presently saying , Neuerthelesse not my will but thy will be done ; doth exquisitely proue that Christ was not astonished in his prayer , nor past remembrance of Gods knowen will , as you dangerously surmise : and no cause you should conclude he felt hell paines in this agonie , because the Scripture concealeth the sense of his feruent supplication , when after comfort receiued from heauen he fell into an agonie of most earnest and ardent prayer , in which his sweate was like drops of bloud . And therefore your foolish and wicked imagination , that Christ in his agoni●… was so amazed , that he knew not what he prayed , nor discerned when he impugned the will of God , is without all leading or likelihood of the word of God , and grounded onely vpon your wilfull and hastie humour , when the Scriptures , and fathers precisely conclude the contrarie . x x Defenc. 〈◊〉 . 100. li. 27. Therefore I conclude , he thus feared not his bodily death , but it was the paines of the second death which he felt and so feared . ] This conclusion may well be yours , it rightly resembleth the Maker . Christ feared somewhat , and not his bodily d●…ath ; ergo he felt the second death , which the Scripture sayth is the lake y y Re●…el . 21. that burneth with fire and brimstone . So many gappes in one conclusion would no man make besides you . For first , how prooue you , that feare was the cause of his bloudie sweat ? If it were naturall ; feare , whi●…h quencheth the spirits , & cooleth the bloud , could not procure a bloudie sweat . If it were supernaturall and mysticall , ( as Hilarie , Austen , Prosper , Bede and Bernard obserue ) then can you conclude no cause thereof , but must leaue it as a secret and wonderfull effect of Christes power and will knowen to God , and vnknowen to man. Secondly , if we grant ●…eare might be the cause thereof ; the feare of Gods power infinitly able to punish the sinne of man on the person of Christ without the paines of the damned , might iustly strike the Manhoode of Christ with any terrour that mans nature was capable of , without the losse of grace and faith . For feare doth not alwayes apprehend what danger is toward , but onely that some danger aboue our reach or strength is imminent ouer vs. Thirdly , if feare of what you will , were the cause of this agonie , it is no way consequent , that that which Christ feared , was really inflicted on him ; since feare is of future , not of present eui●…l ; and the Apostle beareth witnesse in this case , that Christ was heard ( or freed ) z z Heb. 5. from that he feared . Fourthly , how many things Christ would or did obtaine of his Father for vs by his sufferings , so many things might concurre as causes of this inflamed prayer , whence 〈◊〉 by order of the Euangelists narration , this bloudie sweate . So that there being four●… maine exceptions against your collection , whereof you shall neuer auoid any one , you soaring aloft and stooping to nothing but your owne dreames , light iust on your hell paines , not because the Scriptures make any such mention , but because that best pleaseth your humour . And this is the very closet of your cause , and pride of your proofes touching hell paines suffered in the Soule of Christ : Neword , ne letter of Scripture to warrant it , but as you wrested Pauls wish to foure notable vntruths , so you sweep vp Christs sweate to make perfect your Pageant , that from things obscure , vnknowen and doubted with all men , as touching the precise and particular cause thereof , you may resolue what you list , and ti●… your Conclusions with cart-ropes of vanitie and falsitie . a a Defen●… pag. 100. 〈◊〉 . 28. But you say , ( pag. 26. you should put 25. ) the sorrow and feare of death , which it pleased our Sauiour to feele in o●…r nature came not for want of strength , but of purpose to quench and abolish those affections in vs. I say it came from both . ] And I say you doe not onely rashly crosse Saint Austen in that Negatiue , but you know not what you say . For the question is not , whether feare and sorrow be infirmities , which is your wise conceite ; but whether Christ admitted them by his power and will , or by constraint and necessitie , which Saint Austen there calleth infirmitie , and I named want of strength . His words a man would thinke are so resolute , that without better ground then you haue any , a sober Diuine would not so proudlie confront them . b b August . in Iohannem tract . 60. Non est 〈◊〉 〈◊〉 dubitandum , non ●…um 〈◊〉 infirmitate , sed 〈◊〉 turbatum . It is by no meanes to be doubted , that Christ was troubled , not for any weaknesse of minde , but of ( his owne ) power . What saith your wisedome to this ? Austen meaneth not onely by infirmitie , but also by his owne will and power . ] Coherent and different things may be thus coupled together , because both may be true ; and diuerse respects may reconcile contraries : but in one and the same sentence and sense to harle priuations and positions whereof the one excludeth the other , as you doe , is to make no construction , but a contradiction in Saint Austens words . As if a man should say , this answere of yours is not onely foolish , but also wise ; not onely vnlearned , but also learned ; we●…e it not ridiculous ? And yet you knit Saint Austens words together in that sort , where if the one be true , the other is false . For if Christ were troubled by infirmitie and necessitie , then was he not by his power and will , as Austen auoucheth he was . Wherefore you hit Saint Austens meaning as rightly , as if a man should post to London Bridge with his backe towards it . [ or else you confute him your selfe . ] as how ? because I say with Austen , Christ admitteth these affections and infirmities of mans nature , not for want of power to repres●…e them , but by volun●…arie obedience and humilitie , that in him they might be meritorious . Then how these affections preuailed on Christs Soule , is the Question ; whether by necessitie , Christ not being able to resist them , or moderate them , which is the weaknesse of mans nature ; or by his owne submission , when he would , as he would , and to what ende he would . c c August . in Iohannem tract . 49. Thou art troubled , saith Austen , against thy will ; Christ was troubled because he would . In illius potestate erat sic vel sic ●…ffici , vel non affici . It was in his power to be affected thus , or thus , or not to be affected . Where there is soueraigne power , there infirmitie is gouerned according to the direction of the will. He must be ruler and commaunder of nature by his power , that was not troubled with any affections or infirmities but according to the liking of his owne will. So was it in Christ. d d August . ibidem tract . 60. Non ●…rgo est aliquo cogente turbatus . Affectum quippe humanum , quando oportuisse iudicauit , in seipso potestate commouit . Christ was not troubled by the compulsion of any . For when he thought it needfull , he did stirre in himselfe by his owne power humane affections . If to raise feare and sorrow within himselfe , when he would , were power aboue nature , and no humane infirmitie ; as also to appoint how farre they should preuaile in him ; what was it then by the power of these affections in him , to represse and temper all our infirmities and affections , and to endue vs with heauenly grace and courage to resist and restraine the excesse of those affections in our weake natures ? was it power , or infirmitie in Christ thus to worke , either in himselfe , or in vs ? It was power no doubt in Christ to limit the time , degree and force of those affections , which his will would admit ; and in all these things the lesse necessitie of nature vrged him ; the more acceptable was his obedience vnto God , that would voluntarily subiect himselfe to our miseries , paines and afflictions . I then neither doe , nor neede denie , that our naturall infirmities were common to Christ with vs , but those were voluntarily receiued in him e e August . de trinitate li. 4. cap. ●…3 . quia voluit , quando voluit , quomodo voluit ; because he would , when he would , and as he would , euen as Austen saith of his death . And though it be most true , which the Apostle writeth of Christ ; f f 2. Cor. 13. He was crucified through ( or as touching his ) infirmitie which was the flesh of man in him ; yet Saint Austens exposition of those words is right good , where he saith , g g Ibid. lib. 13. cap. 14. de qua infirmitate ait Apostolus , quod infirmum est dei , fortius est hominibus ; euen of that 〈◊〉 ( wherein Christ was crucified ) the Apostle also saith , the weaknesse of God is stronger then men . What seemed weaknesse in Christ , and is so called in the Scriptures in comparison of his diuine power , euen that farre passeth the power and strength of men ; and therefore the same Apostle calleth h h 1. Cor. 1. Christ crucified the wisedome , and power of God. i i Defenc. pag. 101. , li. 9. Faine you would wipe away that Argument of ours , which sticketh neerer to you then you will seeme . In malefactours there is a quiet and contented suffering of most exquisite and extraordinarie torments often times , which they endure onely by 〈◊〉 naturall strength and courage of mind . How much more likely is it then , that Christ the very Rock of all strength and fountaine of patience would not thus seeme affrighted and astonished , for his meere bodily death , and that before it came vnto him ? ] Your brablement is more tedious to me , then your Argument troublesome . You spend here a whole leafe to shew that Malefactors and Martyrs o●…ten suffer most horrible torments very quietly and altogether without any such agonie , as Christ shewed in the Garden . How maketh that against me , who teach out of Hilarie , Ambrose , Ierom and Bede , that Christ was not thus agonized for any sufferings of his owne , much lesse for feare of a bodily death ; though he would be like vs in hauing a naturall horror of death , as Athanasius , Austen , Cyrill and Damascene affirme ? What wandering and trifling is this , to be loquent in things superfluous , and silent in matters most serious ? The whole worke and waight of our redemption was now before Christs eyes and apprehension in more exact and liuely manner , ( he now appearing before the iudgement seate of God ) then we in this body can discerne or describe . For as all things needfull shall be present and patent to vs , when we are brought to Gods Tribunall , where no truth of things without vs , or within vs , which concerne vs , shall be couered or concealed from vs ; so Christ presenting himselfe before the iudgement of God to haue Man redeemed by the ransome , which he would yeeld for him , and satan eiected from preuayling against his members by his mediation , did perfectly and fully behold both the detestation , that Gods holinesse had of all our sinnes , and the power of his wrath prouoked by our defection and rebellion ; as also the dreadfull vengeance prepared and ordained for sinne , and our dull and carelesse contempt of our owne miserie , together with the watchfulnesse and egernesse of the Aduersarie ; the brunt and burden of all which he must receaue , and auert from vs by that kind of satisfaction and recompence , which the iustice of God should then require at his hands . None of those things might be hid from Christs present and perfect view , when he came now to performe that , which the iudgement of God should thinke a iust price and full recompence for the sinnes of men . The due consideration , contemplation , intuition and apprehension whereof being in Christ more cleare , then we can conceaue , might worthily make the Manhood of Christ not onely feare and tremble , but in his prayers to God to stirre and inflame all the powers and parts of body and Soule , as farre as mans nature and spirit were able , with all submission , intention and deprecation possible to powre forth themselues before God. These you push away not as false , but as parts of Christs holinesse ; as if any feare or sorrow could be in Christ , which were not religious and holy ; and substitute other sufferings of the damned ; as the second death , and the true paines of hell from the immediate hand of God , deuiced by your selfe without any direction of the Scriptures ; and those you dreame Christ not onely feared , but really felt in the Garden , otherwise he could not sorrow and sweate as he did . And because you would seeme to say somewhat , though little to the purpose , and lesse against me , who auouch no such thing ; you heape vp heere malefactours , murderers and theeues , besides martyrs , who neuer sweate bloud for any bodily torments inflicted on them . Grant all this , though there be differences , which yet you see not , what inferre you ? That Christ did not thus sweate for his bodily death . What then ? Ergo he suffered in the Garden the death of the damned , and the true paines of hell ? This conclusion hangeth to the premisses with hay-ropes , you winde it which way you will , and then you say , I would faine wipe it off . But to me that neither say , nor said any such thing , that Christ was thus agonized onely for feare of his meere bodily death , these be rather wildgoose-races , then sober mens reasons impugning any thing that I did or doe defend . And yet your comparisons be not so currant , as you conceaue them . For though murderers or malefactors for obstinacie or stupiditie , and martyrs for constancy may despise the torments , which they suffer , so long as strength of desperate malice in the one , or of heauenly grace in the other resisteth or endureth the paine ; yet when nature is subdued and conquered by paine , that the soule must yeeld to death and depart , then can no man expresse , nor euer could any man declare , what conflicts of feare and horror the soule hath with death and in death . Onely Christ , who on the Crosse did voluntarily and instantly breath out his soule with all quietnesse contrarie to the course of mans nature , might before hand shew in himselfe , if it pleased him , the anguish and agonie , which naturally the soule hath in her strugling with death , and fainting vnder death , and which God had impressed on mans nature at the time of the departure of the soule from the bodie , in remembrance and resemblance of Gods displeasure against sinne , when by his mightie power he seuered the soule and spirit of man asunder , to giue way to death for the reuenge of the first mans disobedience in all his ofspring . I speake not this , as if there were none other causes , that might be of Christes agonie , but to shew that your comparisons , which you take to be so strong , are woorse then weake , since the soules both of Martyrs and Malefactors haue a naturall terror and horror of death impressed in them by Gods power and will , though whiles strength and memorie dure , they may be so confirmed in their good or euill purposes , that they doe not yeeld so long , as they can make resistance . This naturall horror of death , which mans soule hath impressed in her by Gods owne doing , if Christ would admit in the Garden priuately before his Father , as obedient to his ordinance , not openly before his enemies , to whom he would shew nothing but patience and constance aboue all malefactors and martyrs , what force haue your examples to refute this , since Christ voluntarily shewed that in the Garden , which the soules of all men naturally doe , when the feare or force of death falleth on them ? k k Petri Martyris loci communes class . 2. loco . 1. sect . 51. Omnes pij statuunt in morte ir●… diuinae sensum esse , ideoque sua natura dolorem & horrorem incutit . quod & Christus ipse , dum or aret in horto , & alij multi sancti viri declarauerunt . All the godly ( saith Peter Martyr ) resolue there is a sense of Gods wrath in ( bodily ) death , and therefore by the nature thereof it striketh a feare and terrour ( into vs ) which Christ himselfe , when he prayed in the Garden , and many other holy men haue declared . To let you farther see , that your Malefactors and Martyrs doe not prooue , that Christ might not shew himselfe afrayd of death in the Garden , though in patience and constancie he exceeded all mankinde , when he came to the present feeling of his paines , you shall heare the iudgement of S. Austen affirming , that Christ by this voluntarie Christ would be like the weake to comfort the weake . feare would of mercie conforme himselfe to his weake members for their comfort , lest they should despaire when they feele the feare of death oppressing them . l l August . in Iohannem tract . 60. Firmissimi quidem Christiani , si qui sunt , qui nequaquam morte imminente turbantur . Sed numquid Christo fortiores ? Quis hoc insanissimus dixerit ? Quid est ergo , quod ille turbatus est , nisi quia infirmos in suo corpore , hoc est , in sua Ecclesia su●… infirmitatis voluntaria similitudine consolatus est , &c. They are indeed most setled Christians , if there be any such , which are not troubled when death approcheth : But are they stronger than Christ ? Who will so say , though he were neuer so madde ? What is it then that Christ was troubled ( therewith ) but because by the voluntarie shew of his weaknesse he did comfort those that were weake in his bodie , which is his Church : that if any of his were troubled with the approching of death , they should in spirit beholde him , lest thinking themselues by this ( fearefulnesse ) to be reprobates , they should be swallowed vp with a woorse death of desperation ? And elswhere with admiration of Christes goodnesse for this verie cause ; m m Idem in Iohannem tract . 52. O Lord ( sayth he ) God aboue vs , Man for vs , I acknowledge thy mercy ; for in that thou being so great , wouldest of thy loue be voluntarily troubled ( by n n Ibidem . taking the affection of thy members ) thou doest comfort many in thy bodie ( the Church ) which are necessarily troubled with this their infirmitie , lest by despairing they should perish . So that neither of these wayes Martyrs nor Malefactours are stronger than Christ , though he feared death , which you imagine they do not : but Christ either in respect of his Fathers ordinance against sinne shewed that conflict with death in himselfe , which the soules of all men haue naturally , be they Martyrs or Malefactors , before they depart their bodies ; or els of mercie towards vs he would voluntarily assume our weaknesse in the Garden , lest we should despaire , when we feele the stroke and terrour of death , as by his example on the crosse he ledde vs to immooueable patience and confidence in all our afflictions . Some Malefactors ( you say ) despise death , & often smile in their torments . ] Being hardened in their sinnes , and obstinate against God , they may haue either stupefaction of sense by Satans meanes , to encourage others to the like wickednesse by their contempt of death ; or els obduration in their mischiefe , till the time of repentance be past ; but their soules , that so stifly contemne Gods iudgements , haue another maner of terror before they forsake their bodies , when indeed it is too late for want of sense and memorie to call for grace . And the Martyrs themselues , as all good Christians that are resolued not only quietly to suffer , but to desire death , that they may be with Christ , are by Gods grace preserued in that minde so long as vnderstanding and faith preuaile ; but when the powers of the soule are ouerwhelmed by the violent paines and pangues of death , she is by Gods ordinance in all mankinde , and euen in the All feele the sting of death which Christ expressed before 〈◊〉 aied . faithfull suffered to feele the touch and sting of bodily death , which is fully knowen to none , but to God that ordained it , and to herselfe that feeleth it ; though this agonie of death be shortened or succoured , as pleaseth God of his mercie to dispose in euery man : and in Gods elect this anguish , though it be very sharpe for the time , turneth to their good and his glorie ; God supporting and comforting the soules of his Saints with hope of a better life . Your reasons therefore are all idle and impertinent , which you draw from the patience of Martyrs , or stifnesse of Malefactors . For admitting all that to be true , which Martyrs by grace , and Malefactors of pertinacie performe in their torments , whiles strength and memorie serue them , yet haue they both their conflicts with death , when they can neither speake nor expresse what they feele , and malefactors a most fearefull confusion , when repentance being past , which they neglected , their soules are now suffered to see the terrours and torments of hell , into which they shall presently depart . And this naturall anguish of death , which assaulteth all men , when the soule feeleth the strangenesse and bitternesse of her diuorce from the bodie , Christ might purposely ●…uffer to arise in himselfe in the Garden , that tasting it with perfect sense and memorie , he might sustaine it with greater patience and obedience ( though it were very painfull ) than all mankinde besides . o o Defenc. pag. 101. li. 20. All your answeare is , malefactours are no fit comparison for the sonne of God : for they are desperate not hauing any feare or care of God , till they feele the force of his wrath in hell fire . What an answeare is this ? ] The answeare is ●…itter and fuller , then your wit serueth you to vnderstand , or your learning to refute . For this ignorant or desperate contempt of Gods iudgment , which you alleage in malefactors , Christ might not follow ; since he rightly discerned , and religiously feared Gods displeasure against sinne euen in the death inflicted on the body of man. So that Christ shewed an humble regard of Gods punishment with due feare and sorow , which impenitent Theeues and murderers neglect till it be to late ; and yet when he came to the very suffering of death on the Crosse , his silence and patience farre exceeded both malefactours and martyrs . The cause of your error is this , that you ascribe that to weaknesse of heart and want of strength in Christ , which he of humilitie to God & mercie to his members voluntarily admitted in himselfe to comfort and strengthen the weake , which are not able to imitate his perfection of patience on the crosse . p p Leo de Passione Domini serm . 7. In our basenesse ( saith Leo ) Christe was despised , he sorowed in our heauinesse , and was crucified in our paine . For of mercy he tooke vnto him the passion of our mortality to this end , that he might heale it , and his power admitted it , that he might conquere it . All thinges in him were full of mysteries and full of miracles . q q Bernard serm . Agnosco planè in duce belli 〈◊〉 trepidationem , agnosco agroti vocem in medico , agnosco infirmantem gallinam cum pullis : confidero charitatem , stupeo miserationem , 1. de S. 〈◊〉 . expauesco dignationem : I plainly see ( saith Bernard citing Christes praier in the garden ) in the captaine of the field the feare of weakelings , I see in the Physician the voice of the sicke , I see the hen weake with cherishing her yong ones : I consider the loue ( of Christ ) I am euen amazed at his mercy , and I tremble to see what he voutchsafed ( for vs. ) r r Defenc. pag. 102 li. 1●… . To leaue these and come to the patience of Martyrs in their sufferings . It is admirable what ioy , what peace , what triumphe they shew in the middest of a thousand most strange and bucherly torments , noe lesse , if not greater in outward shew then the sufferings of our Sauiour Christe . ] It is farre more admirable in our sauiour Christ , that he would be weake for As Christ would be weake to cōfort the weake in the Garden , so was be stronger than the strongest on the Crosse. their sakes , that were weake , when it pleased him before his passion , and strong for their example , whom he would make strong , when he came to the heigth of his sufferings ; and by either as wel weakenesse as strength , teach vs in both to depend on him , and not to exalt our selues against him or afore him , as you doe Martyrs with your manifold termes and torments . And haue not Martyrs thinke you , before they depart this life , as great conflicts with the paines and horror of death , as Christ had any , though the wisdome of God reserue the naturall sting of death till the soule fecle her bodily senses and powers ouerwhelmed , and her selfe violently forced to forsake her seat , in which case she would vtterly faint , if she were not supported by the secret goodnesse of God , and taken from that conflict in her bodie by the hands of Angels to be brought with ioy to the presence of God ? s s Cyprianus de Passione Domini . That feare of Christes ( in the garden saith Cyprian ) expressed the common affection of mans infirmitie ; and the generalitie of all men that liue in the flesh , to be vrged with this sorow , and that the dissolution of the soule and the body cannot want this griefe . Martyrs you suppose want this griefe , or willingly endure it , but you are deceiued in either of these as in all things els . t t August in Iohannem tract . 123. Si nulla esset mortis , vel parua molestia , non esset tam magna martyrum gloria . If there were no paine , or but small pain in death , the glory of martyrs would not be so great , saith Austen . And againe . u u 〈◊〉 de ciuitate 〈◊〉 . li. 13. ca. 11. Tam mol●…sta ( mors ) est , vt nulla explicari locutione possit , nec vlla ratione vitari . So pairfull is death , that it can by no wordes be expressed , nor by no meanes auoided . x x Bernard . de 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 . Quid horribilius morte ? in morte tam dulce carnis & animae vinculum amarissimo secandum erit diuortio . What is more horrible ( saith Bernard ) then death ? in death the vnion of body and soule , which is so sweete , shal be seuered with a most bitter diuorce . But martyrs you thincke are willing to endure it ; they find as much vnwillingnesse in nature , as they fiind readinesse in faith , or desire in hope ; saue that in them necessity worketh obedience . y y August . de 〈◊〉 . 〈◊〉 . serm 32. mortem horret non opinio sed natura . It is nature ( saith Austen ) not opinion , that abhorreth death . Quis enim vult mori ? prorsus nemo , & it a nemo , vt beato Petro diceretur , alter te cinget & feret z z Ibidem sermone . 33. quo tu non vis . Who will die by his will ? vtterly no man , and so certainely no man , that it was said ( by Christ ) to Peter , another shall gird thee and lead thee whither thou wouldest not , when he went euen to martyrdome . Death therefore by Gods ordinance hath in it a sting repugnant to mans nature , which all men , euen martyrs themselues do feele , & when the paine is so great , that it passeth both their strength and their patience , the force thereof seuereth their soules from their bodies ; albeit in Gods Elect all things turne to their good , this agonie of death not excepted , in which God supporteth them whiles they haue sense , that they despaire not , and after some conflict with death , taketh their soules from them , now ioyfull that they are deliuered , and shall be presented to the Throne of Grace . This Christ alone of all men was able exactly to know and feele in himselfe before and without the pangues of death ; not that he was weaker than Martyrs , but that all the godly might assure themselues he tasted euen the sharpenesse of death , to which they are subiect , and is able and willing to sustaine vs , and saue vs in the naturall conflict and horrour of death , as he did himselfe . a a Defenc. pag. 103. h. 2. All this other godly men do also suffer and feele , which they take passing ioyfully and quietly . ] Who told you that there is ioy and rest in the pangues of death ? Haue the gates Iob. 38. of death beene opened to you ? or hath any of the dead certified you , what 〈◊〉 there is in ●…euering the soule from the bodie ? Did God punish Adams disobedience with ioy Martyrs 〈◊〉 ioy 〈◊〉 〈◊〉 death , but not in death . and ease ? or doth nature abhorre pleasure ? True it is , the godly ought not to be dismayed with the feare of death , since it is God that woundeth and healeth , killeth and quickeneth , bringeth to hell and bringeth backe againe ; but they must acknowledge death to be Gods punishment on Adams sinne , and the straightest gate , that leadeth to heauen . b b 〈◊〉 de 〈◊〉 〈◊〉 . This punishment ( sayth Cyprian ) was layd on all Adams ofspring without exception , that the difficultie of the last passage ( out of this life ) should be feared . Hanc nemo anxietatem euasit , & nemo egrediente anima sine amaritudine expirauit . This griefe n●… man hath euer escaped , nor any euer breathed out his soule without bitternesse . And Martyrs no doubt doe , or should priuately in their prayers to God , see the sharpenesse of death in respect of their strength , and confesse the iustnesse of this punishment layed on all men for sinne ; and so with all religious feare and most earnest prayer to God for his assistance and defence against the terrour of death , approch their endes ; though the cause for which they die should comfort them , and make them cheerefull in the eyes of all their aduersaries , when they haue first giuen God his due , and reposed themselues on his heauenly protection . Euen so did Christ teach vs by his example , who to his Father in the Garden confessed the naturall horror of death , which he would feele , and felt for our sakes ; and after to his persecutours shewed no such thing , but readily met them , willingly offered himselfe to them , and patiently endured whatsoeuer paine they heaped on him . c c Cyprianus de Passione Domini . Latens in humanitate omnipotentiate Discipulis pauidum , coram per secutoribus terribilem exhibebat . Omnipotencie couered in mans nature , sho●…ed thee fearefull to thy Disciples , and terrible to thy persecutours , sayth Cyprian of Christ. When Christ was carried bound to the President , hee was not suppliant to the Sergeants , yea , he despised : he greatnesse of Herod and Pilate , & de impietate & malitia suauitas pietasque Christi triumphat , and the mildnesse and godlinesse of Christ triumphed ouer the malice and wickednesse ( of his persecuters . ) d d Defenc. pag. 102. li 26. You answere , if death be not fearefull to the seruants of Christ , they are the more bound to their Lord and Master , who was the first that by death disarmed death , and seuered death and hell . What is this to our reason ? ] Enough , and more than enough , if your captious head would conceiue it right . For Christ tooke from death all destroying power ouer the Elect , and from them all amazed and confounding feare , which others finde in death ; and so not only by his example taught them to resort to God with prayer for comfort against the terrour of death , but by his agonie enabled them to goe securely and quietly to their deaths , notwithstanding the horror thereof ; since he will helpe them in the midst of that miserie , and receiue them with glorie , when others thinke them swallowed vp with death . e e Defenc. pag. 103. li. 10. By breaking the knot betwixt death & hell , he could not be so wofully affected & afflicted aboue measure as he was , if he did not suffer by them somwhat extraordinarily . Vnto Christ might feele somewhat extraordinary , yet not the pains of hell . this you haue nothing to answer . ] Are the pains of hell & the death of the damned come now to SOMEWHAT EXTRAORDINARIE ? Heere may the Reader see the verie depth of all your new doctrine . It was SOMEWHAT , that Christ SVFFERED or FEARED in the Garden : ergo it was the second death and the pains of the damned . All your idle and erroneous illations and amplifications of martyrs and malefactors end now in SOMEWHAT , if you could tell what ; and because you knowe not what it was , you will imagine what you list . I doe not doubt , but it was somewhat extraordinarie , that mooued Christ to this feare , sorow , and intentiue Prayer after comfort receaued from heauen by an Angell ; although I dare not determine , what it was , which the Scriptures doe not expresse ; much lesse presume it to be the second death , as you doe against the Scriptures , or frame a new hell of the damned , for Christes soule to pay our ransome , thereby to crosse the whole course of the word of God teaching and assuring vs the bloud of Christ was the price of our Redemption . I see many things extraordinarie , or rather nothing wholy ordinarie in the son of God , specially at the time of our redemption , which he alone for the innocencie and excellency of his person , and power could , and did throughly performe . Yea euen in his agonie though some thinges might be common to him with man , yet none of those thinges could be sustained by any man , as they were by him . And therefore your somwhat betraieth your presumption , when thence you inferre what you best like , because the Scripture hath not acquainted you with euery secret affection or action , that was required in mans saluation . g g Defenc. pag. 103. li 22. It was not therefore that only , but some other death farre more dreadfull and intolerable , which made Christ man , ( being also God ) in such wise to tremble and quake . ] I hope you doe not meane , that Christes godhead trembled at your other death , or was subiect to any humane feares or miseries , nor that your other death was so dreadfull , that his diuine power could not keepe him from trembling and quaking at it . It was no small part of Christes obedience and humilitie to lay aside his strength , when he suffered for our sinnes , and not by power to resist , repulse or ease the paines , which his passion should bring ; but with exact sense to feele it , and with woonderfull patience to indure it . Neither was it no part of Christes purpose by his sorrow and feare in the Garden to giue vs to vnderstand , that he would vse no power , which he might easily haue done , to diminish the vehemency or sense of the paines prepared for him ; least his so sauing himselfe from smart by his secret power should delude Gods Iustice , impaire his loue to vs , and put vs in despaire of following his example ; since we had no power to succour ourselues , as we might imagine of him , had he not by naturall and euident signes of true feare and sorow confirmed vnto vs , that he felt his afflictions , as much as we doe ours , and will helpe our infirmitie , and ease our miserie , though he would not spare himselfe . So that hence a good Christian would collect Christes submission to the weakest degree of mans infirmitie , and his communion with vs in tasting the sharpest of our sorowes , and not exaggerate his power to make him capable of the second death , g g Reuel . 21. which is the lake burning with fire and brimstone , as the Scriptures affirme ; and consequent , not antecedent to the first death , as you dreame in Christes case , besides that the h h Reuel . 14. smoke of their torments ( which are cast into this lake ) ascendeth euermore , and they haue no rest night nor day . i i Defenc. pag. 103. li. 25. Indeed Christ had farre greater cause ( as you say ) to feare euen his bodily death , then any of his members haue . For it was therefore because death approched vnto him clasped fast with hell , so that he could not by the ordinance of God meddle with the one , but he must feele the other . ] My wordes enlarged and peruerted by you may seeme to make some musicke for you , but of themselues they are true , and no way touch your vntuned and hie strained cratchets . That Christ must and did breake the knot betwixt death and hell , which otherwise were fast clasped together , and by receauing the one in his owne person did free all his members from the other , is no question neither with me , nor I thinke with any Christian man. The iust vengeance deserued and prepared for sinne , which was temporall and eternall death , the Redeemer must throughly know least he should ransome vs he could not tell from what . Wherefore not your new found hell , but the wages of our sinne , which was eternall death , vsually called hell in the Scriptures , might not be hidde from the e●…es of Christ ; but euen the iust and full reward of our iniquities was to be presented to the sight and spirit of the Redeemer , that in the presence of God he might behold the waight of our sinne , the greatnesse and iustnesse of Gods anger against it , and accordingly conceaue how deare the price , and how sharpe the paine must be , that should quitte vs from this debt , and yet how pretious his person , and infinite his obedience was , that by one death should excuse vs from the other . Whether these things were reuealed and shewed to Christ by sight , as the terrors and torments of hell might be ; or by vision , or in spirit , I dare not pronounce ; I meddle not so farre with Gods secrets : God hath waies enough to propose the Iudgemets of the next world to men here liuing , when and how pleaseth him ; but of none of these might Christ be ignorant , least we make him a Sauiour at peraduentures , as not knowing all things , that directly belonged to his office , and sacrifice , and to the causes & effects of our Redemption . That therfore Christ must haue a perfect knowledge and liuely sight and view of all these things pertaining to the waight and burden of mans deliuerance , chiefly now when he appeared in Gods iudgement , ( where nothing is couered ) to performe the fame , I may safely grant ; but that he felt or suffered eternall death , or the paines of the damned , or the full wages of our sinnes , this you shall neuer prooue , how much soeuer you presume with licentious but irreligious words to couer it , and conuey it into the Creed of Christians . k k Defenc. pag. 103. li. 29. He did not contemplate and looke on them a farre of , nor had to do with one more then the other , but by suffering one he felt both , and by enduring one he endured both . ] Your speaches are false , absurd , and impious , howsoeuer you will qualifie them , when you come to the point , with the substances , but not with the circumstances of eternall death and damnation . First , shew that the Scripture teacheth any such thing of Christ The Defender forgeth apace new parts of the Christian faith . as that he suffered the second death , or the paines of the damned . Next , that your deuice of this new second death , which dureth but for a moment , and proceedeth from Gods owne hand agreeth with the word of God. And Thirdly , that God did thus torment the soule of his sonne with his immediate hand , either in the garden , or on the crosse . All these things are your owne dreames plainly plastered to the Christian faith with figures and phrases of your owne coining ; and yet you thinke you haue wrong , if you be not suffered to change the whole Creede , and outface the Scriptures with your idle fansies . That Christ should and did suffer a bodily death on the crosse , the Prophets did forshew , the Euangelists doe witnesse , and the Apostles doe confirme . That he died the second death in the garden before the first , or that this death came to him by fitts , and dured but the turning of an hand , and was inflicted on his soule by Gods immediate hand , as the other death was on his body by the Iewes , what Prophet , what Euangelist , what Apostle did euer teach or write ? And how hang your owne words with your owne conceits ? by suffering the one , Christ felt both , ( you say ) and by enduring the one he endured both . ] Then in the Garden , when as yet he suffered not the death of the body , he felt not your second death ; and Gods immediate hand did cease , if by the one , which the Iewes inflicted he endured both . If you fly to Christes fearing and apprehending the second death by the first ; then are you farre from his suffering and enduring it ; and this apprehension , which was not erroneous in Christ , as it is in you , might offer him a feare of Gods power , which is more infinite , then the manhoode of Christ could comprehend , and so might be terrible to him , as it is to all the godly when they finde or feele Gods anger against sinne ; but it could breed no perswasion , or distrust , that God would destroy him for our sinnes , since he perfectly knew God would saue vs by his sufferings . l l Defenc. pag. 104. li. Also you forget my argument : that Christ alwayes charged his Disciples not to take their bodily death heauily for righteousnesse sake . ergo he himselfe would neuer be so dismáyed with the feare of it . ] As I did not professe in my conclusion to refute all your follies , which were both trifling and tedious , so if I had purposed any such thing , I should haue skipped this , as an argument rather of your ignorance and vanitie , than of any force or veritie . For first , where did I defend in my Sermons , that Christes bodilie death was the cause of this agonie ? recken my sixe causes on your fingers ends , if your memorie be so fickle , that refuting them you can not tell what they are , and see whether Christes bodily death be any of them or no ; if it be none , how doth this argument conclude any thing against me , who shew so many things , which might concurre in Christes feare , besides his bodily death ? Wherefore your conclusion , if it were good , is no way preiudiciall to me , nor beneficiall to your hell paines . For though Christ feared somewhat els , there is a large leape betweene somewhat els , and the death of the damned . But what was it that Christ willed his Disciples to feare ? Christ teacheth all his to feare Gods power , as himselfe did in the garden . Gods purpose meaning to condemne Christians to hell , or his power , that was able to destroy soule and bodie in hell ? Did Christ teach in these words a desperation of Gods fauour , or submission vnder the mighty hand of God , and a religious feare not to displease him ? To feare religiously , not distrustfully Gods power , since they were persuaded of Gods goodnesse whom Christ calleth his friends , and so not to prouoke him , considering the mightinesse of his arme , is the summe of Christes doctrine in that place ; as God himselfe by the Prophet Esay taught all the faithfull , saying ; m m Esa. 8. Sanctifie the Lord of hosts , and let him be your fear●… and let him be your dread . A deepe impression of this feare commended to all the Elect , whiles heere they liue , Christ himselfe might haue and shew in the Garden , and be farre from doubting his owne saluation and our redemption . So that Christes words doe no way touch your new deuice of hell paines , except by contradicting it . For where Christ sayd , n n Luke 12. v. 4. I speake to you my friends , o o vers . 5. I will forwarne you whom you shall feare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feare him that hath power , AFTER HE HATH KILLED , to cast into hell : you contrarie to Christes words auouch , that God first cast Christes soule into hell in the Garden , and after killed his bodie on the crosse , where Gods course is , as Christ obserueth , after he hath killed , to cast into hell , or Gehenna , where the paines of the damned are . And so where Christ maketh the second death of the damned to come after the death of the bodie , you make in Christ and all his members the second death to go before the first , which is a grosse ouersight as well against order as against trueth ; saue that your conceits haue neither order , weight nor measure . p p Defenc. pag. 104. li. 11. Here you haue a notable saying in the margent , which must not be forgotten , we must preferre Christs sufferings before all Martyrs , not for his paines , but for his Patience . Not for his paines , but for his Patience ? A rare distinction : If you could make vs beleeue , that the greatest patience is tried and discerned , where the smallest paines are , then you said somewhat . ] The margin will prooue you fit to play with a feather , and willing to embrace a bable before a better thing . Doe my words there import or intend , that Christs paines were lesse then the paines of Martyrs ? Hauing said before as much as I thought good , touching the comparison of Christs paines with other mens , I obserued here that Christs patience in suffering farre passed theirs , whatsoeuer we resolued of his paines . My words were . q q Sermo . pa. 7. li. 10. Longer torments others haue endured , but neuer greater for the time , nor with like patience . This , as your manner is , you ouerskip , and where I refuse a needlesse contention , what kinds of paines are sharpest here on earth , but auouch Christs patience far exceeded the tolerance of Martyrs , whatsoeuer Christs patience was greater than any mans whatsoeuer his paines were . his paines did ; you neither remember what I before auouched , nor what these words inferre , but make your selfe merie with your owne folly . We must preferre , I said , Christs sufferings before all Martyrs , not for his paines , ( the exact degree whereof I know not ) but for his patience . Doth this hinder , but that Christs paines were equall to any Martyrs sufferings , though I tooke not vpon me to make them sharper , then all the paines , that euer were felt on earth ? My words before were plaine enough , greater torments for the time others neuer endured : And if such a Wyer-drawer , as you are ; would goe to cafling , which is the sharpest kind of paine , it pertained not much to the purpose , there could be . no question , but Christs patience in his extreame paines did farre excell all mens . Indeede you little regard his patience , for you put him in a maze all confounded and all astonished , where neither obedience nor patience could haue any place : and as for paines you will none other , but the paines of the damned , which passe the patience of men and Angels . Wherefore that I would make men beleeue , the greatest patience is tried in the smallest paines , is a buzzardly deuice of your owne , and howsoeuer I would not contend , whether Christs paines were the sharpest that euer were suffered on earth , yet I before resolued his paines to be as great , as any mans euer were in this mortall body , and his patience to be farre greater and painfuller to him . The reasons whereof I gaue before in my Sermons , though your course be to leape ouer what you list , and to meddle with no more then you may entertaine with a wrest or a iest . The eminence of Christs patience aboue all Martyrs I shewed to consist in these two points ; in exacter sense , and perfecter obedience at the time of his sufferings , then any man euer had , or could haue . For in others the more violent the tortures , the sooner they ouerwhelme the sense , and hasten death ; but in Christ ( whatsoeuer you dreame to the contrarie ) there was no confusion , nor corruption of sense ; rather when his paines were sharpest , and himselfe weakest ; then was his sense as tender , if not tenderer then at any time before . Againe in others , euen in Martyrs , when paine doth passe their strength , the Soule struggleth and striueth to repell or auoyde the paine , which when she cannot conquere , nor resist , she departeth the body . In Christ it was otherwise ; when the sharpnesse of paine most fiercely assaulted him , then did his obedience and patience rise to the highest degree . So that nothing in him refused or declined the bitternesse of his paines , nor so much as repined or shrunke at it , but to the vttermost he put himselfe with all submission and patience aduisedly , obediently , and quietly to beare , and endure the greatest rage and excesse of his intolerable torments , which no mans strength or nature can performe . And this I trust toucheth the triall and proofe of Christs patience , and not the inward habite , as you call it ; not so much as vnderstanding , that my words concerne the vse , and not the gift of Christs patience . And if I would enterpret my words , as you did Saint Austens a little before , when they contained contraries , not consequents , as mine doe , and so say , Christs sufferings must be preferred before all Martyrs , not for paines ( only , ) but for patience also , since there could be no vse of patience in Christ without paines : then by your owne interpretation , which in things consequent is very requisite , you haue flowen faire , and seased on a Butterflie . r r Defenc. pag. 104. li. 28. By this also we may see how vaine your next coniecture is , that he feared in his Agony corporall castigation aboue his strength . For why may not Martyrs and others feare as much crùeltie and extraordinarie torments at the hands of men , as Christ had cause to doe ? ] You haue an habite of vnderstanding nothing besides that , which no man vnderstandeth besides your selfe . When I tell you that another thing s s Sermo . pag. 24. li. 18. which Christ might iustly feare and earnestly pray against , ( though his soule were neuer so safe , from the paines of the damned ) was the power of Gods wrath to be executed on his bodie : t t li. 22. for God was armed with infinit vengeance to afflict and punish the bodie about that the humane flesh of Christ was able to endure : You answer , why may not martyrs feare as much at mens ●…andes . Wisely forsooth , and as much to the purpose as chalke to make cheese . Why should not Martyrs feare the power of men against their bodies , as much as Christ feared the power of God against his body ? If you see not the cause , aske one of the children that dwelleth at next house to you , if they haue learned to know God from men , and they will readily tell you ; though my wordes were full enough , but that your head was so emptie , as not to see what I said . God I said , was armed with infinite vengeance to afflict the body aboue that the humane flesh of Christ was able to endure . Are men so armed as God is , euen in this life ? I troe not , and therefore are not so to be feared . u u Defenc. pag 104 li. 32. Why should the feare of any whatsoeuer meere bodily paines , ouercome Christes patience ? ] Euen therefore because it was humane , and weake in respect of God , and farre vnable to beare that , which God could impose . [ Are not martyrs as far vnable ? ] Yes farre lesse able , whether it be the hand of God , or of man , which they must feele . [ Why then are not they as much afraid ? ] Of Gods power they are , when and wheresoeuer shewed vnto them , or duely considered by them . As Moses when God x x Exo. 19. v. 16. lightned and thundred on mount Sinai before the deliuering of the Law , y y Heb. 12. v. 21 Why Christ feared more than martyrs do . feared and trembled by the Apostles report , as well as the rest of the people . And as for the rage of men , Martyrs first know , that Gods wrath towards them is appeased by Christ Iesus , and therefore they shall feele no more but the hands of men . Secondly , that as the crueltie of humane tortures increaseth , so God either assisteth his seruants by diminishing the bitternesse of their paines , or suffereth their strength or sense to be ouerwhelmed by the furie of their torments , in which case the soule though impatient of such paine doth not sinne , because the violence is greater then mans strength can endure , and thereby driueth the soule from the bodie . With Christ it was otherwise . For where he was to beare our sinnes in his bodie , and had power sufficient in himlefe to decline or frustrate all that men could doe vnto him , when he would ; he was to see that Gods hand might ioyne with the Iewes rage for the punishments of our sinnes in his flesh ; and that the sharper the anguish , which he should feele , the exacter the sense thereof which he must haue , and yet must still continue the perfection of his obedience and patience ; since no violence of torments , were they neuer so intolerable , might ouerwhelme his sense , or force his soule from his body , but he must expect the time appointed by his Father , when he should in full sense and memorie breath out his soule at an instant , as I haue formerly shewed . He might therefore feare as well the violence , as the continuance of his paines ( farre more then Martyrs neede ) if he did not deprecate the power of Gods wrath deserued by our sinnes , to be eased euen in his body , where he bare our sinnes . For God was and is able to aggrauate bodily paines farre aboue the strength of mans nature in vs or in Christ , without meanes , or by meanes whatsoeuer . So that Christ desiring this cup , which he now beheld ( for THIS doth demonstrate somewhat conceaued in the cup , which he declined ) should passe from him , might haue this meaning , that the cuppe should passe from him , and not oppresse his patience , because his flesh was but weake to beare that hea●…ie burden in his body , which our sinnes prouoked ; and was heard , as the Apostle noteth of this praier in the garden , and eased of that he seared . Christ knew all thinges , you will say , that should befall him . ] Then he also knew , what his praier would auert of that punishment which our sinnes deserued : and since it is euident , that greater torments both of soule and body were due to vs fo●… our sin , as we find by the damned , who are in the same desert with vs , though not partakers of the same mercie with vs : why should not Christ by his praier , which he knew God would heare , decline what he disliked in the cup of Gods wrath mixed for the sinnes of men , and yet submit and commit himselfe , after praier made , wholy to the will of God his father ? z z Defenc. pag. 105. li. 1. If you meane that he felt greater ( paines ) concurring in and with the bodily punishment inflicted by the wrathfull hand of God armed with infinite vengeance , then you say well , and we acknowledge it . ] If I will mistake fearing for suffering , and bodily for ghostly pains , and the crosse for hell , and make Gods immediate hand a pretence for all these deuices , as you doe , then I say well , as you suppose ; but if I make the power of God able to afflict for sinne the Bodie or Soule of man aboue all humane strength without the paines of the damned ; and Christ iustly to feare the power of Gods wrath , if he did not by earnest and humble prayer pacifie Gods indignation for as much as exceeded the weaknesse and patience of his manhood , then my coniectures are vaine , though they neuer so well agree with the rules of religion and pietie . But in this you doe , as all Sectaries are wont to acknowledge no sinceritie , but in their owne secrets . a a August . contra 〈◊〉 〈◊〉 . 〈◊〉 li. 11 cap. 2. Tues ergo regula veritatis ? quicquid contra te facit non est verum ? Are you then the rule of truth ? and whatsoeuer is against you , is that not true ? b b Defenc. pag. 105. li. 4. Your other cause is , for that by death his Body should want awhile the feeling of Gods presence . But did not Christ perfectly know that this was Gods decree and certaine appointment , yea his owne most free will and purpose ? ] He that once hath vndertaken to wrench the Scriptures from their right sense , will neuer sticke to wrangle with all the world , as long as braine , or breath will giue him leaue . Often enough if that would serue , you haue beene told , that I produced not those foure points , on which you last insisted , as causes of Christs agonie , but as respects of his fearing , disliking , and shunning bodily death ; against which you say nothing , but that he could not , he would not so feare it , as to sweate bloud for it . Which sillinesse , if not sottishnesse , still to impugne that , which I doe not affirme , and to post ouer the rest as pertinent to Christs perfection and holinesse , and so no part of his sufferings , is the best ground of your defence : but take any of these foure points , which you so much mislike , and referre them rightly to the end , for which I brought them , or any of the former fiue causes concurring to Christs agonie , and speake directly and truely to any one of them , and you shall be excused for all the rest . But being not able to refute one of them in sound and vpright reasoning . All your shift is , to misapply the respects of Christs declining death , as if I made them causes of his agonie ; and to single the causes , which I auouch might all meete in Christs feare and sorrow in the Garden , as sole and singular efficients of his whole agonie . With this childish Art you haue almost waded by them , not denying , as indeede you cannot , that they were then before Christs eyes , when he feared and sorrowed in the Garden , but that either they were no new things to him , or else parts of his righteousnesse and holinesse . Both which Answeres are very idle . For your hell paines , if that were part of his Passion , were no more newes to his foresight then the rest ; and all Christs sufferings euen of your hell paines ( if that conceite had any truth in it ) were parts of his obedience and patience , as well as his suffering of feare and sorrow , or of bodily death . Wherefore these be but straines and starts to make your Reader beleeue you haue somewhat to say , when indeed your oppositions are so sleight , that they bewray how gladly you would , and how hardly you can distresse any of these causes , which I said might concurre in Christs Agonie . They all were weightie and godly respects impressing no small degrees of feare , sorrow , care and zeale on the Soule of Christ , and directly pertinent to the worke of our redemption now in hand . And where you shift them of as parts of Christs habituall holinesse alwaies resting in him , know you good Sir , that I speake not in this case of the permanent gifts of grace alwaies inherent in Christs Soule , but of the painfull impressions , which those respects did therefore now presently and sensiblie make on the Soule of Christ more then at other times , because they came now to execution , which before were but in cogitation , & by religious and humble praier , he was now to settle the whole course , force , & effects of his sufferings . c c Defenc. pag. 105. li. 10. Call you this greater perfection in him than in other men , to pray expressely against the knowne will of his Father , yea against his owne ? ] That Christ praied against the knowen will of his Father , is an irreligious and dangerous dreame of yours . This Toy you trump in euery where , as if it were some choise Answere , and yet this emptie reason maketh as much against you , as against me , if there were any waight in it . For if Christ did suffer the paines of the damned according to your deuice , was it not his Fathers knowen will he should so doe , yea and his owne also ? How then doe the paines of hell excuse him from praying against his Fathers knowen will ? [ he was so amazed therewith , you will say , that he knew not what he did . ] Christ must then be wholy depriued of all vnderstanding , if he neither remembred his Fathers will , nor his owne , nor our saluation , for whose sake he was content to suffer . And how then came he so suddainly in the very next syllable to remember himselfe , and his Fathers will ? [ He was now freed , you will say , from that astonishment . ] How fell he then thrice into it ? [ he had so many touches of hell paines , which must needs confound all the powers and parts of his body . ] Then all the time of his apprehension , examination , condemnation and crucifixion he felt no such thing , since the Gospels beare witnesse , that he wisely , religiously , constantly , carefully , and euery way admirably behaued himselfe in eche word and deede after to the instant of his death ; and remembred all things that were written of him . Is not here a fine mockerie , which is the fortresse of all your hidden mysteries ; that to prooue your hell paines , you must bring Christ into three such fits and pangs of confusion and obliuion , that he knew not what he said , or did ; & presently with the speaking of ( YET ) to restore him againe to his perfect sense and memorie , and so to free him from all your new deuised Passions ? besides your selues , no writer old nor new did euer find in Christs prayer , that he knew not what he said ; and the condition added before his prayer , d d Luke . 22. Father , if thou wilt , take away this Cup from me ; and the submission following with the same breath , yet not my will , but thine be done , doe plainely prooue that Christ had exact remembrance and regard of his fathers will , besides that the Apostle affirmeth of this prayer , that Christ e e Heb. 5. was heard , in that he feared . So that if this be all the Scripture you can produce for your hell paines , I protest before God and his whole Church , I will sooner beleeue that you were out of your wits in writing this , then that Christ was forgetfull in praying that , which he spake in the Garden . f f Defenc. pag. 105. li. 10. Againe could this thing in any reason be such an horrible griefe vnto him ; to haue his flesh lie dead for a day and a few howers , would the thought of this make him sweat bloud for griefe , and to neede an Angell from heauen to comfort him , and to pray three times vehemently , this cup might passe from him ? verily it is vnreasonable to thinkeso . Who hath bewitched you thus openly and vsually to fasten on vntrueths ? I alleaged six causes that might 〈◊〉 in Christes agonie , you haue piked out of my wordes foure more then euer I ment to be reasons of his bloudie sweate , and are nine of these now puft away with a breath , and nothing left by your swelling and insulting eloquence , but the deadnesse of Christs body , whiles the soule wanted ? this it is for a man to trust to his tongue , when his teeth be gone ; and to bleate , when he cannot bite . If the cause were not Gods , it might be thought a pastime thus to faine and face ; but in so serious questions to vse such idle and false imputations and friuolous refutations , is a griefe to any good mans eares and a corrosiue to his conscience . Of Christes agony , and the causes that might occasion his feare , his sorow , and his zeale in the garden I haue said so much that I am wearie with repeating , though you be neuer weary with resuming the selfe same childish and erroneous mistaking . The reason of my speach is plaine and euident , howsoeuer you take the course rather to misreport it , then refute it . For if the soules of Gods saincts doe by nature vnwillingly leaue their bodies to which they are vnited , though by them they are often molested and burdened ; ( otherwise death were no punishment of sinne , but a signe of Gods far our which is nothing so ) how farre iuster cause then was there , Christ should naturally dislike death not only because it was a subuersion of nature created , & quickned by God , and an effect of Gods displeasure against sinne imposed on all men ; but also for that it should during the time depriue him of life , sense and action with great slaunder and infamie , and cheefely should exclude for a season his bodie from that blessed communion and fruition of his diuine grace and glorie , which formerly it felt , though the personall vnion should not be dis●…olued ? now the more Christ liked and loued that adherence to God , which he liuing enioied , the more grieuous was the want thereof , which death tooke from him for the time , though it were after restored with greater glory . This I did not put for the cause of his agonie , as you idlely amplifie , but noted it as a respect , that might worthily lead Christ to dislike or abhorre death in respect of his perfection and communion with God aboue all men and Angels , saue for the will of his father , and the good of man , which ouerruled this dislike in him . g g Defenc pag. 105 li 22. You say excellent well , but by your practise in all matters so farre as I see , you neuer meane to obserue it : in Gods cause let Gods booke teach vs , what to beleeue , and what to professe . shew me then where you read in Gods word any or all these to be effectuall causes of this strange 〈◊〉 or 〈◊〉 my part I shall neuer beleeue you . ] If I did professe to bind mens faiths to these causes of Christes agonie , as you doe to your new redemption by the paines of the damned , I would shew you where I redde them in the word of God , or els I would leaue ●…ch beleeuer to his libertie : but I forwarned all men , that the Scriptures directly and particularly speaking nothing of the causes of Christes agonie , the safest rule that I could find , or they could follow , was not to depart from any knowen and receaued grounds of Religion and principles of pietie for the causes thereof . For since the Scriptures keep silence , and our Sauiour himselfe would not shew it to all his Disciples , but chose three from the rest to goe with him , and tooke the darke time of the night , and left those three ( whose eies were so heauie that they could not for●…eare sleepe ) about a stones cast before he would pray , because he would not haue th●…m 〈◊〉 to all that he said , or did in that place , I see no reason why any man should be ouer curious in searching that , which the word of God hath not precisely reuealed , specially seeing no demonstratiue cause can be giuen of secret affections and voluntarie actions , such as these were in Christ. And your audacious and presumptuous boldnesse is the more chalengeable , for that you not onely take vpon you to giue the right and exact cause therof out of your owne braine , but you light on such a cause , as hath no foundation in any part of the Scripture , nor any coherence with the maine positions of the Christian faith vnfalliblely deliuered in the word of God. Wherfore I haue not transgressed my directions , when I teach what iust and waighty respects of feare , sorow & zeale our Lord & Sauior had in the worke of our redemption ; which might be the causes of that earnest prayer & agonie , and withall shewed the iudgements and opinions of diuers ancient and learned Fathers concerning the same ; but you as insolent in your conclusions , as in your conceits , take vpon you to specifie the full and true cause thereof , for which you haue no shew of Scriptures , nor touch of reason . And such is the cause which you yeeld , that thereby you crosse the chiefe streames of faith and trueth most currant in the sacred Scriptures , and with all learned and religious antiquitie . The same rule then binding you , which bindeth me , shew you , what Prophet , Euangelist , or Apostle euer taught or thought the paines of the damned to be inflicted on Christes soule in the Garden by Gods immediate hand , and that without the paines of hell we could not be 〈◊〉 ; or els my not beleeuing you will not excuse your enterprise ; you must answere to God , and to all the faithfull , for innouating the very roots and branches of their redemption by the bloud and death of Christ Iesus , which you auouch to be vnsufficient for the ransome of our sinnes , except your hell be thereto added , when the Holy Ghost , who should best know the trueth , being the spirit of trueth , hath expressed no such thing in all the Scriptures . h h Defenc pag. 105. li. 32. Your sixt and last maine cause is , that Christ by this his bloudie sweate and 〈◊〉 praiers did nothing but voluntarily performe that bloudie offering and Priesthood 〈◊〉 in the Law. This we simply grant . ] If you should truely repeat and conceiue any part The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agonie . of my writings , you should put your selfe to more paines , than you are willing to take , iustly to refute it . Wherefore your course is either to misrecite , or to misconstrue all that you bring . In the oblations of the Law , which prefigured the death of Christ , I obserued , that not only the Sacrifice was slaine by the shedding of bloud , but that the person of the Priest was sanctified , as well as the sinner presented by the Priest to God with earnest and humble prayer to make atonement for the trespasse . And since the trueth must haue some resemblance with the figure , Christ might in the Garden performe some points requisite to his Priesthood , as the sanctifying of himselfe with his owne bloud , and presenting his bodie to be the redemption and remission of our sinnes , with most instant and intentiue prayer for the transgressours . This if you simply graunt , as in wordes you say you doe , tell vs now which way you will conclude Christes suffering of hell paines in the Garden from his bloudie sweat ? [ It hindereth not our assertion . Much lesse doeth it further it : but yet if there might be a cause of Christes voluntarie sprinckling himselfe with his owne bloud , and dedicating it to Gods pleasure for mans redemption besides and without your hellish torments , you will come shorter than you recken , to make good your conclusion . i i Defenc. pag. 106. The Scriptures which you cite , prooue indeed that Christ now executed his office of Priesthood , but will you diuide and exempt his death on the Crosse from his Priesthood ? ] Who besides your selfe restraineth Christes euerlasting Priesthood either to the garden or to the crosse ? But it was one thing for Christ with feruent and submissiue prayer to present and submit his bodie , which was his Sacrifice , to the will of his Father , as he did in the garden ; and another thing , to receiue and admit the violent and wicked hands of the Iewes executing their rage on his bodie with all reproch and crueltie , as he did on the crosse . Now what had his Priesthood to do with the paines of hell , since he was to present and performe the bloudie sacrifice of his bodie prefigured in the Law , which he did in the garden , and on the crosse ? And forsomuch as you grant , that Christes bloudy sweat , and his vehement prayers in the garden were pertinents to his Priesthood prefigured in the Law , which indeed is k k Hebr. 5. confirmed by the Apostle , as you can shew no figure of suffering hell paines or the second death in the sacrifices of the Law , no more doth either of these performed in the garden concerne any secret death of the soule , which Christ there suffered from the immediate hand of God. l l Defenc. pag. 106. li. 14. Why say you not aswell , that his death and bloudshed on the Crosse shewed in him no paines nor infirmitie , but onely that voluntarily he made himselfe there the true Priest , and performed the prefigured bloudie and deadlie sacrifice for the sinnes of the world ? As good reason altogether you haue to say so , as to affirme it of his agonie , ] No by your leaue : for Christ did not actually offer two sacrifices ; the one ghostly , suffering the paines of hell in the garden , as you imagine ; the other bodily and bloudy , yeelding himselfe to the death of the crosse . m m Heb. 〈◊〉 . 14 With one oblation he hath made perfect for euer them , which are sanctified ; n n vers . 〈◊〉 . and we are sanctified by the offering of the body of Iesus Christ once ( made ) . This sacrifice was presented and submitted to Gods will in the garden , but finished and consummated on the Crosse , which could not be without paines and infirmitie belonging vnto death . In the garden , where no Scripture saith Christ died , I admit not the second death nor the paines of the damned , which are thereto consequent . And where you say , I refuse all paines and infirmitie in Christes agonie , it is one of your wonted trueths , which in another were an open lie . I admit not the paines of the damned , or of the second death , til you shew where the scripture teacheth , that Christ suffered two deaths ; the first on the Crosse , and the second in the garden , and that afore the first . Otherwise painefull affections of feare and sorow , which were humane infirmities , though voluntarily and religiously receaued by Christ into his soule , I euerie where acknowledge , and with Cyprian make them entrances to his oblation for the sinnes of the world . o o 〈◊〉 de 〈◊〉 〈◊〉 . vt fieret voluntas Patris , & sacrificium carnis a timore & 〈◊〉 〈◊〉 , suberant victime desolatori●… carbones , quos obedientiae liquefactus adeps extinxit . 〈◊〉 t●…e will of the Father might be donne , saith Cyprian and Christ begin the sacrifice of his flesh with feare and sorow , consuming coales ( of feare and sorow in the gardē ) were pu●… vnder the sacrifice , which the sweet fatnesse of his obedience m●…lting did quench . So that Christ beganne the sacrifice of his body in the garden , offering that to be disposed at his fathers will for the life of the world , and his entring to it was with feare and sorow , the painfulnesse whereof his obedience abolished , and so without all feare went to the rest of his suffrings before and on the crosse , where he perfected and ended his oblation , despising all torments and punishments , that the wicked could deuice for him . * * 〈◊〉 ibidem . 〈◊〉 vt sanaret in●…irmos , timuit vt faceret securos . Christ sorowed to heale our weakenesse , and feared to make vs secure . I beheld 〈◊〉 workes ( o Lord saith he ) and admire thee fastened to the crosse betweene two condemned ( Theeues ) now to be neither fearefull nor sorrowfull ; but a conquerer of thy punishments . p p Defenc. pag. 105. li. , 6. You meane voluntarie in such sense that Christmas not also vrged thereunto by any violence of paines and feare procuring it in him naturally . ] I meane by voluntarie , that Christ had power enough to resist and represse the vehemency and painefulnesse of these affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his affections as ●…e saw cause . in him selfe ; and therefore against or without his will they could not trouble him . For 〈◊〉 did not preuaile or exceed in him , as they do in vs against our wils , but he must be willing to submit himselfe to each affection of feare & sorow , before they could take hold of him , or be grieuous to him . Our nature though he tooke in substance , yet the corruption and distemper of our sinfull nature he did not take ; and therfore as before our fall the innocency and rectitude , that was in man , could guide and gouerne as well the rising , as the inflaming of his affections ; so much more Christ , who besides sincerity from sinne , and libertie from corruption , had the grace and power of Gods spirite aboue measure in his humane nature , could so restraine and represse in himselfe all affections of feare and sorow , that till he was willing , and thought it fitte , they neither did mooue , nor molest his humane flesh , or spirit . And when he suffered mans nature in him to feele the same affections , that are in vs , they were holy and righteous in him , declaring his obedience to his Fathers will , and not disordered as we find in the corruption of our flesh . And where you adde that Christ was vrged ( to his bloudie sweat ) by violence of paines or feare procuring it in him naturally ; you speake not only against the trueth , but euen against your selfe . For within one leafe after you grant , q q 〈◊〉 . 107. li. 16 it was aboue the course of nature ; led thereunto by Hilaries wordes , that it was r r H●…lar . de Trinitate li. 10. non secundum naturae consuetudinem , not according to the accustomed course of nature . And indeed how could it be naturall , since feare cannot by nature cause a bloudy sweate ? and of all the men that you imagine did euer suffer the paines of hell , you neuer read in the Scriptures or else where , that any of them did sweate bloud . Now if it were naturall to paine , yea to your supposed paines of hell in this life to sweate bloud , as many as you vrge suffered the same , yea all the members of Christ , to whom in these sufferings you make him like , must needs at one ●…ime or other sweate bloud as well as Christ. Wherefore it is certaine that either you fitten and faine th●…se sufferings in other men , or else Christ was not vrged NATVRALLY to this sweate by any ●…eares or paines of hell , that oppressed him in the Garden . s s Defenc. pag. 10. li. 2. Of this ( Exposition ) with all the rest you pronounce , that they are sound and well agreeing with Christian pietie . Yet is it contrarie to your Resolution also , yea it is contrarie to the Scripture expressing his feare and vehement sorrowes , and discomfort to haue caused his Agonie . ] Your words are of so small waight , that a man would skant spare you Oyster-shels vpon your credit . You know not the difference betwixt the occasion of Christs sorrow and sweate in the Garden , and the exposition of his complaint on the crosse . What I say of the one , You more then negligently apply to the other . As for my Resolution Pag. 290. prooue it contrarie to this position ( for exposition it is none , since it concerneth the cause of Christs sweate , and not the sense of his words ; ) and you shall after many failes and follies prooue somewhat . Otherwise if these things in the Garden concerned Christs priesthood , which is mine Assertion in this place , I hope his Priesthood prooueth both his submission to God , to whom he yeelded himselfe obedient and suppliant , and his compassion on man , for whose sake he refused not to make a bloudie and deadly offering of his owne bodie , which is my Resolution in the Page , that you name for a contradiction to this . But the Scriptures are against it . ] That were worth the hearing , if you had any in store ; but if your ignorance be such , that you bring the parts of Christs agonie for the causes thereof ; and your insolence such , that you will pronounce what the Scriptures shall say or meane without any farder proofe , you may soone make them contrarie to themselues , as you doe in the maine matter and merit of our redemption by the death and bloud of 〈◊〉 . That Christ in the Garden began to be afraid , and said of himselfe , he was on euery side sorrowfull , and after comfort receaued by an Angell from heauen fell into an agonie of intentiue prayer , in which his sweate was like drops of bloud , this the Scriptures report . What was the direct and particular cause of this feare and sorrow , or for what , after the vision of an Angell from heauen , Christ prayed so earnestly , that his sweate was like bloud , this is the Question in this place . Wherein like some late risen Apostle , you take vpon you to decide , what best sorteth with your error , and proclaime that to be expresse Scripture . But where doth the Scripture expresse , that Christs feare , sorrow , and discomfort caused his Agonie ? If they were parts of his agonie , as well as his bloudie sweate , then must there be a cause as well of these , as of the other ; and they caused not his bloudie sweate . Now the cause of neither is directly mentioned in the Scriptures . The Scripture Comfort by an Angell and intenti●…e prayer went before Christs bloudie sweate . speaketh of Christs prostration and prayer , of his triple Petition that the Cup might passe from him , of his Disciples heauinesse and neglect to watch with him , of their danger and tentation , of the weaknesse of flesh , as well as of his sorrow or feare . Doth it therefore expresse these to be the causes of his agonie ? and how doth the Gospell declare discomfort to haue caused that agonie ? because it saith , there appeared to him an Angell from heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strengthning ( or comforting ) him ? the Angell was not able to inspire any spirituall strength into Christ , that is proper to the spirit of God ; neither did the Angell performe the part of an honest neighbour , to perswade Christ with words to be content and patient ; these kinds of strengthning and comforting are not tolerable in this place ; but by his message from God ( for he was Gods messenger comming from heauen , ) he declared in all likelihoode , that Christs prayers were heard in that he feared . For so much the Apostle noteth of Christs prayers in the Garden , which in all coherence was the comfort the Angell brought with him , when he appeared to him in the Garden . Now this comfort would rather asswage his sorrow and feare , then increase it . Yea how could any comfort brought by the Angel cause this agonie ? you dreame perhaps Christ would not receaue that comfort , but notwithstanding the Angels comfortable message continued his former agonie , or fell into a worse then before , wherein he sweate bloud . If your dreames be expresse Scripture , then here is all the Scripture you haue , euen your presuming besides the Scripture , or rather against the Scripture . For since the Euangelist affirmeth , t t Luke . 22. an Angell from heauen , that is from God , appeared comforting him , that is with a comfortable message to him ; in all reason his feare and sorrow did now cease ; and he fell vpon this comfort receaued as I thinke , not repelled as you imagine , to an agonie , not of feare and sorrow , much lesse of hell paines ; but of more vehement prayer , then before , and in that zealous and inflamed prayer , in which he powred forth not onely the strength of his Soule , but the very spirits of his body for desire to preuaile for man against sinne and satan , his sweate was like bloud . u u Defenc. pag. 107. li 1. The words next before in the text are ; u u Luk. 22. 43. 44. AN ANGEL CAME TO GIVE HIM SOME COMFORT , that is , lest he should be ouerwhelmed quite in his sorow & discomfort ; but still he was in his agonic , and sweat like drops of bloud trickling downe to the ground , and presently sayth , MY SOVLE IS FVLL OF SORROVVLS EVEN VNTO THE DEATH . ● The Tempter in the wildernesse , that sought by pretence of Gods power and protection to procure Christes ouerthrow , had more regard not to be taken tardy with corrupting the Scriptures , than you haue in this place : for he cited the words as they lay , without addition or interposition of his owne , which you do not ; buttaking some parts of the text for a shew , you most vntruly and most pestilently corrupt both the text and the trueth of the Gospell . You cite out of S. Luke ca. 22. vers . 43 , 44 ; these words in a different letter , as the words in the text next before Christes bloudie sweat ; An Angell came to giue him some comfort , &c. Are these the Euangelists words ? Was your haste so great , or your care so little , that you could not , or would not so much as looke in your booke for the right words of the text ? S. Luke sayeth , x x Luk. 22. v. 43 There appeared vnto him an Angell from heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthening him , or comforting him ; no doubt with a message from God , which what it was , we do not know , except we applie the Apostles words to this purpose , where he sayth : ( Christ ) y y Heb 5. v. 7. in the dayes of 〈◊〉 〈◊〉 did offer vp prayers and supplications with strong crying and teares , to him that was able to saue him from death , AND WAS HEARD IN THAT WHICH HE FEARED . This if we take to be the comfort which the Angell brought from heauen , the Apostle might well intend it . For that Christes prayers were heard , and so much declared to him by an Angell from heauen , could not be but very comfortable to him . If we list not to beleeue this was the Angels message of comfort , then we must confesse , that the comfort which the Angell brought , is vnknowen to man , as the certaine cause of Christes bloudie sweat . But whatsoeuer we suppose of the Angels message , there is some difference betwixt S. Lukes words , and those which you cite , as the words next before the text . [ not in matter you will say . I speake of the words which you may not alter , when you professe to cite the text whatsoeuer the matter be . [ You keepe the meaning of the Euangelist , you thinke . Such a meaning , as you your selfe make of the Euangelist : for you translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is strengthening him ) to giue him some comfort . Where by the diminutiue ( some ) you would implie , that it was not sufficient to remooue his feare ; and that intent you betray in the next line , citing againe your owne words in stead of S. Lukes , and apparently corrupting his text : for comming to cite the 44 verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and falling into an agonie he prayd more earnestly ( or intentiuely : ) in stead of these words , professing to cite the text , you say , But still he was in his agonie . And as for the words , he prayed more earnestly , which are The 〈◊〉 corrupteth S. ●…uke . immediate before Christes sweating bloud , you shutte them cleane out , as not fitting your turne , lest the Reader should thinke his vehement prayer after comfort receiued was the cause of this agonie ; for that the Euangelist placeth it next before in the text . Your wordes then , hee was in his agonie , are no good translation ; and that which is added , but still he was in his agonie , is a violent corruption ; for genómenos there doeth not signifie his being , or continuing that which he was before ; but his becomming that which he was not before . For example , z z Gal. 4. v. 4. God sent his Sonne genómenon made of a woman , and genómenon made vnder the law . Doth the word genómenos heere signifie , that Christ was man before he was conceiued of his mother , or rather , that he was made of his mother , which before he was not ? and so , made vnder the law , doth not import , that Christ was subiect to the law before he was man , but that being altogether free from the law he would become subiect to the law , which before he was not . Likewise a a Ioh. 1. v. 14. ho logos sarx egeneto , the word was made flesh , which before it was not . This difference of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke Scholiast obserueth commenting vpon S. Pauls words , I could wish to be separated from Christ for my brethren . b b Photius apud 〈◊〉 in 〈◊〉 . 9. Epist. a●… 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Paul doth not say , ( he could be content ) to become a curse , which is NOVV PRESENTLY to be seuered from Christ , but to be ( or haue beene ) a curse , that is , to haue yet continued seuered from Christ. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be m●…de or to become , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the present time , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be , is still to continue . Wherefore genóm●…nos enagonia , is falling ( at that present vpon comfort receiued by the Angell ) into an agonie , and not as you corruptly translate . still he was in his agonie . An agonie ( you will say ) you vse for all Christes affections and actions in the garden . ] But so doth not S. Luke ; he referreth the word to Christes more ardent prayers , and to his bloudie sweat . If we speake abusiuely , an agonie may be taken for feare , as I haue formerly shewed ; or if defectiuely we name one part for the whole , which How some vse the word Agonie . some men vse to auoid length of speech , and the number of particulars ; then Christs agonie may stand to note all his affections , actions and supplications in the garden : but if we speake properly , as there is no cause nor proofe S. Luke should heere do otherwise , then Christes agonie both by the proprietie of the Greeke word , and by the circumstances of the text , was that vehement contention of minde , wherewith Christ prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more feruently than before , being now strengthened or comforted by the Angels appearing and message , and euen powred forth his spirit to God with so zealous affection , that his sweat was like bloud . This you would crosse by your corrupt translation , in saying , BVT STILL he was in his agonie , though the words of the Euangelist doe not import , that he continued still any former agonie , but vpon the strength and comfort receiued by the Angell , he fell into an agonie of most vehement desire to preuaile in the worke of our redemption , and to remooue all impediments , for which he vsed so strong cries and teares , that his sweat was coloured like bloud . All these things you venture to determine by your owne authoritie , as if the Scriptures were vnder your command , and little thinke , that wise and godly Readers will censure your licentious intrusion on the Scriptures as it deserueth . Neither can you cease for ought that I see : for as you affirme that which our Sauiour assumed vpon the Angels message , to haue possessed him before at his entrance into the garden ; so the words which he spake before any prayer in the garden , and much more before the appearing of the Angel , you make consequent to his bloudie sweat . Your handsome and holie translation and exposition is , c c Defenc. pag. 107. li 3. but still hee was in his agonie , and sweat like droppes of bloud trickling to the ground : and presently sayth , My soule is full of sorrowes to death . Where you commit two notable falsifications euen of the Scripture it selfe . The D●…fender addeth to Saint Luke that which he neuer wrote , and leaueth out that which he wrote . For first these words , My soule is full of sorrowes euen to death , are not in S. Lukes Gospell , whence you would seeme to cite them , as presently sayd after Christes bloudie sweat . Next you peruert both the other Euangelists , in which these words are written : for both Matthew and Marke , which witnesse the speaking of those words , precisely record , that they were spoken to Christes three Disciples before he departed at first from them to pray in secret , and before he began to expresse any desire , that the cuppe might passe from him . Reade the texts , they keepe almost the same wordes . When Christ had sayd to the rest of his Disciples , d d Mar. 14. v. 32 Sit you here till I haue prayed , e e 33. he tooke Peter , and Iames , and Iohn , and he began to be afrayd , and in great heauinesse ; f f 34. and sayd vnto them : My soule is very heauy vnto death : tary here and watch . g g 35. So he went forward a little , and fell downe on the ground , and prayed that if it were possible , that houre might passe from him . You turne all vpside downward , and tell vs out of S. Luke , that still Christ was in his agonie and sweat like droppes of bloud , and presently sayth , My soule is full of sorrowes euen to death . With such additions , translations , and corruptions against the circumstances described in the Scriptures , some doubt may chance to creepe at a creuie into some mens consciences touching the cause of Christes agonie , but your pains of the damned are not one iot the neerer for all your inuerting & peruerting the Euangelists words to your will. For what if Christ did sweat bloud at first , which the Gospell referreth to the last , doth that giue entrance to the second death and torments of the damned ? Are not the paines of this life able to make men sweat bloud , but you must runne to hell for the lake that burneth there with fire and brimstone , before mans body may colour his sweat with the shew of bloud ? Is it harder for Christ to resolue his bloud into sweat by zeale without paines , or with bodilie paines , whiles he was liuing , than when he was dead to send out of his side , first h h Ioh. 13 v. 34. bloud , and then water , so distinctly and miraculously the one after the other , that S. Iohn confirmeth it with his owne i i vers . 35. sight , lest so strange a thing should not be beleeued ? k k Defenc. pag. 106. li. 35. Though it be against the common course of our nature for any paines or feare to sweate bloud : yet the diuine power with and through paines and feares might wring out of his body that trickling bloudy sweate . As it is plaine that it did by the wordes next before in the text , an Angell came to giue him some comfort . ] Your head was troubled about some waighty worke , when one sentence wrang from you such contrarieties and falsities . But the l l Pag. 105. li. 38. Page before , you tooke speciall exception against me , if I did not thinke , that Christ was vrged to his bloudy sweate ( for thereof you speake in that place ) by violence of paines , or feare procuring it in him NATVRALLY ; here you say , it is against the common course of our nature for any paines or feare to sweat bloud . Could it be naturally procured in Christ , and yet against the common course of our nature ? againe if it be against the common course of our nature for any paines or feare to sweate bloud , by what reason or authority doe you conclude hell paines out of Christes bloudy sweate ? for if no paines or feare can by the course of our nature procure a bloudy sweate , how know you that Christ did sweate bloud for paines or for feare ? for hell paines , you will say , he might . ] Not by any course of our nature . For then all his members which at one time or other feele the like , which Christ felt , should sweate bloud , as Christ did . But that I trust is sensiblely false . [ The diuine power might wring it out of his body . ] So it may raise Children to Abraham out of stones . Doth that inferre , that men are made of stones ? and might not the diuine power wring this sweate ( for that is your phrase ) out of Christes bodie as well without hell paines , as with them ? is it hard for God to make a man sweat bloud without the paines of the damned ? [ It is plaine that it did by the words next before in the text . ] Doth the text name hell paines , or the feare of hell ? what will you not aduenture , that thus presume to outface the Scriptures ? the text nameth many thinges before , and you like your crafts-master will make your choise , though the Scripture doe not expresse , what was the cause thereof . [ The words next before the text are an Angell came to giue him comfort . ] Then comfort belike cast him into this bloudy sweate , if the wordes next before declare the cause thereof ; which were very strange , that a man by comfort should be cast into a bloudy sweate . Why may not I rather say that the vision of an Angell put him rather into this sweate , then the comfort , which was brought him , since Daniel was m m Dan. 8. v. 27. stroken sicke and astonished with a vision , as diuers others of Gods saints haue beene ? yet I thinke neither of these to be the cause of that sweate , but as I say in my Sermons , it might be voluntary either for signification , as Austen , Prosper , Bede , and Bernard do thinke ; or for sanctification and consecration of his person and sacrifice answeareable to the manner of the legall oblation prefiguring this as the trueth ; or for vehement contention of spirit in praier , which indeed is the next thing mentioned before his sweate , and shewed his desire and zeale to be more then humane for the Redeeming and reconciling of man to God by the shedding of his bloud . n n Defenc. pag. 106. li. 27. You conclude that Christes agony demonstrating Christs Priesthood must not rise from the terror of his owne death ; and yet a little before you openly confesse and graunt , that his agony did rise from the feare of his death . ] The effect of Christes Priest-hood performed in the garden must in no wise concerne himselfe . For he was not a Priest to make intercession , or to offer sacrifice for himselfe , but for vs. And therefore his praiers then vttered in his agonie with strong cries and teares , if they pertained to his Priesthood , they were made for vs , and not for himselfe ; and declared his voluntarie profering and presenting his body and bloud to Gods pleasure , to be the sacrifice for mans Redemption , and his feruent supplications to haue it accepted as the full Ransome for his elect , that the accuser and supplanter of his Church might be remooued from Gods presence , and wholy subiected vnder Christes feete . Now if this desire and offer for vs must not only be voluntarie , but inflamed with wonderfull vehemencie , then would not Christ sweat bloud for any terror of his owne death , but for his infinite feruency to preuaile and obtaine his petition for vs. You permix Christes feare , and his feruent zeale together , and call the whole action his agonie , though it containe both feare conceaued at first , when he approched Gods presence in iudgement for sinne , and comfort receaued at last by message brought from Heauen , and out of this confusion you collect what you list , and say what you please to no purpose . That Christ might haue a naturall feare of death , I then said , and yet see no cause to recall it ; but that I said Christ did sweate bloud for feare of his bodily death , this is one of your painted faces with which you would outface the trueth . Howbeit this persisting in your ignorant folly without remembring or regarding what is said on the other side , argueth ridiculous negligence , or malitious diligence : of which because I haue already spoken , I will say no more . o o Defenc. pag. 106. li. 33. Why should Hilarie deny , that Christes bloudy sweat came of infirmity ? or Austen , that Christes feare and perturbation was of infirmity ? ] Because they had learned iudgments , and sober considerations in these matters , which you want . They beheld Christes power , which no force of hell or Satan could impeach , but where and when himselfe would permit . They saw the innocencie and integrity of Christes humane nature , which could not be tossed nor troubled with inward affections , but when and how farre he was content to admit them . They knew the infinite loue of God to his son , for whose sake we were all beloued and adopted ; and that the father was so farre from tormenting the soule of his sonne with his immediate hand , that p p Iohn 17. he gaue him power ouer all flesh , and q q Iohn 13. gaue all things into his hands euen before his death , and against the time of his agony in the garden . Wherefore as the r r Iohn 14. Prince of this world had nought in him , and for that cause neither sinne nor corruption were found in him ; and s s Iohn 10. no man tooke his soule from him , but he laid it downe of himselfe ; so neither necessity nor infirmitie of our nature could oppresse or possesse him , but he must first giue place to it by his will , and guide it by power , that in all as well sufferings , as doings , he might be obedient , and yet righteous . And had they heard such a ghest , as you are , tell them a tale of Gods t t Defenc. pag. 106. li. 38. diuine power wringing out of Christes body a bloudy sweat , they would haue rung you another manner of Peale . For what is wringing , but violent forcing ? and what is violence , but inuoluntary constraint , which is any thing rather then obedience ? and so where the Apostle professeth of Christ , that he was obedient euen vnto death , you haue spied out that Christes bloudy sweat was WRVNG from him , and so no part of his willing and free submission and obedience vnto God. u u Defenc. pag. 107. li. 12. Where they say , Nec infirmitas quod potestas gessit , that prooueth the cleane contrarie : for ideo & infirmitas quia potestas gessit . For the working of his power in him argueth the suffering of his infirmity . The power of God is perfited in infirmity . ] If you would ascribe neither Religion , nor learning to two such Pillars of Christes Church , as Hilarie and Austen were , you should at least leaue them common in sight and vnderstanding of their owne wordes . It is enough for a man of your sise to lacke learning , trueth , and sense . They were very learned and wise , or els the whole Church , that hath hitherto esteemed and receaued them for such , was much deceaued . But you , that haue found a new faith in the Scriptures , no maruaile if you catch the fathers with contrarieties , which others neuer drempt of . The ground of their wordes is the cleare rule of reason , nature , and trueth , confirmed in heauen , earth and hell : that contraries in one and the same subiect , time , and respect doe exclude one another . As if any thing be cold , it is not hoate ; if it be drie , it is not moist ; if it be straight , it is not crooked ; and so if it be weake , it is not strong . Hence they conclude , if there could be in Christ no compulsion to feare and sorow , then was there election ; if no necessity , then liberty ; and consequently if no preualence of corruption against his fullnesse of trueth and grace , then it was not infirmity , that subiected him to these violent and painfull affections , but it was his will and power , that raised and restrained them in him selfe . Against this what saith our master of new maximes ? [ nay it was therefore infirmitie , because power did it . ] This indeed crosteth their sayings , but withall it crosseth all trueth , if you take their wordes , as they spake them . [ But you meane , as your marginer noteth therefore there was infirmity , because x Defenc pag. 107. ad marginem . li. 3. there was power . ] He can neuer shoot amisse , that neuer offreth to any marke . Where was there infirmity , & where was there power ? in the person of Christ ? belike Hilary and Austen did not know , that Christ was God and man , and had in his person both the infinite power of God , and the voluntarie weaknesse of man , that being compared with his Godhead might well be called infirmity : as the Apostle sai●…th , Christ was crucisied concerning ( his ) infirmity , that is , in the weaknesse of his flesh , but yet that voluntary weaknesse of God , or in God the sonne , was stronger then all the power of men or of Diuels , whom his manhood spoiled , and caried captiues , with an open triumphe . This is not their meaning to say , that Christ had no infirme part in his person , compared with his diuine power , that is no manhood , but only his Godhead ; and therefore your reply to that purpose is as senselesse , as it is needlesse . Where Christes diuine power did punish , there his humane infirmity did suffer . ] This is your wresting of their wordes against their meaning , to bring them to your compasse , but this is no part of their speech . That weaknesse is patient , where power is agent , this may be ; but what is that to their words , which are very true without your punishing power ? Hilarie sayth , y y Hilar. de Trinitate . li. 10. To sweat bloud is against nature , and so not a weaknesse in nature . Since then it was aboue nature to sweat bloud , he ascribeth it to Christes will and power performing that in his bodie , which nature could not do . z z Ibidem . Quis rogo furor est , repudiata doctrinae Apostolicae fide , mutare sensum religionis , & totum hoc ad imbecillitatem & contumeliam rapere naturae , quod & volunt as est , & sacramentum , quod & potest as est , & siducia , & triumphus ? What madnesse is this ( here you , Sir Defender , how he requiteth you for peruerting the trueth of his words ) by refusing the faith of the Apostles doctrine , to change the sense of religion , and to impute all that to the imbccillitie and contumelie of ( Christes ) nature , which was ( his ) will , and a mysterie , yea power , considence and victory ? And againe , lest you should thinke he wanted reason for his speech : a a Ibidem . Quarogo side naturaliter infirmus fuisse defenditur , cui naturale fuit omnem human arum infirmitatum inhibere naturam ? Forte stulta atque impia peruersitate hinc infirmae in ●…o naturae presumitur assertio , quia trist is sit anima eius vsque ad mortem . With what faith , I aske , is ( Christ ) assirmed to be naturally weake , to whom it was naturall to heale all mans infirmities ? Happely by a foolish and wicked peeuishnesse he is therefore presumed to be of a weake nature , because his soule was sorrowfull vnto death . This ground of his speech is short , but sure , except you will deride Christ , and say , b b Luke 4. Physician heale thy selfe ; or blaspheme him with the Pharises , and say as they sayd ; c c Matth. 27. He saued others , he can not saue himselfe . It was then in Christ not want of power to represse these passions , or repell these infirmities , that subiected himselfe vnto them , it was his owne willing obedience , that would taste them , and power that did guide them , lest they should breake into the distemper and excesse of our corrupt nature . The power of God , you say , is perfected in infirmitie . ] Those words I trust were not spoken of Christ ; and howsoeuer in some sort they may be verified of Christ , yet is there no comparison betwixt our naturall infirmitie , and his fulnesse of trueth and grace . d d Esa. 11. The spirit of counsell and trueth rested on him e e Iohn 3. without measure : wee wholly want it , till Gods power in some degree confirme our infirmitie . Againe , infirmitie in these words doth signifie outward afflictions and miseries : for so the Apostle there expoundeth it : f f 2. Cotin . 12. vers . 10. Therefore I take pleasure in infirmities , in reproches , in necessities , in persecutions ; for when I am ( outwardly ) weake , then I am ( inwardly ) strong . So that those words can not rightly be referred to inward infirmitie ; and might they , yet Christes gifts and graces of the Holy Ghost were not only farre aboue Pauls , but in the greatest degree that any creature might haue them , and greater than all the gifts of men and angels . How then doth it follow , that Christ was weake , because Paul was weake ? Yea , if Pauls weaknesse were perfected by Christes power , as Paul himselfe confesseth in that place ; g g Ibid. vers 9. Very gladly will I reioyce in mine infirmities , that the power of Christ may dwell in me ; then from those words Christes power is prooued , and not his infirmitie . But take it which way you will , though this be the trueth which I haue tolde ; these wordes doe nothing hinder Hilaries and Austens confession , that Christes infirmitie was voluntarie , where ours is necessarie ; and so infirmitie in him was not for want of strength , but for merit of righteousnesse , and was both receiued and directed by his will and power . And where you are so often on the hoigh to impaire S. Austens credit with yours , you shall do well to get you some more vnderstanding in him , before you rush so rashly against him , left if it come to the ballance , whether you or S. Austen be in an errour , you finde few friends so fauourable , that will forsake him to follow you . His resolution , which you may put off with pride , but you shall neuer refute with reason , is this : h h August . de ciuitate Dei. li. 14. ca. 9. Habemus ergo has affectiones ex huma●…a conditionis infirmitate , non autem it a Dominus Iesus , cuius & infirmit as fuit ex potestate . 〈◊〉 etiam ipse Dominus in forma serui agere vitam dignat us humanam , sed nullum habens omnin●… peccatum , adhibuit eas , vbi adhibendas esse iudicauit . Cùm ergo cius in Euangelio ista referuntur , quod Lazarum suscitaturus lachrymas fuderit , quòd propin quante passione tr●…stis fuerit anima eius vsque ad mortem , non falsò vtique ista referuntur . Verum ille hos motus certa dispensationis gratia , ita cùm voluit , suscepit animo humano , vt cùm voluit , factus est homo . We haue these affections ( of feare and sorow &c. ) by the infirmitie of mans condition , but the Lord Iesus had them not so , whose infirmitie was of his owne power . Wherefore the Lord , when he vouchsafed to leade an humane life in the forme of a seruant , but vtterly void of all sinne , admitted those affections , when he saw it fit to admit them . And in the Gaspell , when those things are reported of him , as that he wept when he was about to raise Lazarus , and that his Passion approching , his soule was sorrowfull vnto death ; these things are not falselie written of him , but he admitted these motions in his humane minde for certaine purposes , euen when he would , as when he would he was made man. l l Defene . pag. 107. li. 20. 18. I iudge their very meaning to be , that here appeared not Christs infirmitie onely in suffering , but his diuine power also in punishing , and this they speake fully for vs , and against you . ] If you make them speake that they neuer ment , they may chance to speake with you ; but leaue them to expresse their owne minds , and then they neither speake , nor meane with you . But what is the reason , they so soone speake with you , where not fiue lines before you controled their speech , as repugnant to the truth ? haue you now by your glozes made them lyers like your selfe ? you should at least be more constant , if not more prudent , then first to chalenge in their speech a contrarietie to the truth , and then to claime a conformity to their sense . They ment no such thing , as you make shew of , but they speake of Christs power , which stirred and gouerned his affections , as he thought good , that they might declare him a true man , and yet be parts of his obedience , and submission to his Father , though withall they were religious and voluntarie . For as he emptied and humbled himselfe , so he weakned and troubled himselfe , when he saw time ; not for want of power , but of purpose so disposing and despensing his affections , that by his vertue he might moderate them in his owne person , and cure them in ours . k k Defenc. pag. 107. li. 28. Those other mysticall and figuratiue sayings of Austen , Bede and Bernard , how shall we admit them without better warrant ? that Christs bloudshed was to signifie , that Martyrs doe shed their bloud , what reason haue we so to thinke ? or that his bloudshed should signifie the purging of his Disciples harts from sinne , yea or of all his Church in the whole world ? It did not signifie this , but it did it indeede . ] If their opinions of Christs bloudy Christs bloudie sweate might hau●… signification as well as the water that ●…anne out of his side . sweate , be not to be admitted , because they bring no warrant besides themselues for it , how should we admit your loose dreames and dangerous fansies of a new found hell inflicted on the Soule of Christ in the Garden by the immediate hand of God , which is not onely strange , but repugnant to the Scriptures ? theirs is possible , and agreeable to the rules of faith ; yours is not . Why Christ sent out of his side , after his body was dead , first bloud , and then water , can any man giue the reason ? Saint Austen saith , i i August . in Iohan . tract . 15. De latere pendentis in cruce , lancea 〈◊〉 , sacramenta ecclesiae profluxerunt . Out of Christs side pearced with a speare , as he hanged on the crosse , the Sacraments of the Church issued forth . What warrant had he so to say ? the Scripture doth not vouch so much ; and yet the Church of God hath euer since regarded , and receaued that speech of his . So for Christs bloudy sweate , finding no reason deliuered in the Scripture , he descended to the signification , which might be thereof , that Christ by sweating bloud in his whole naturall body , foreshewed the martyrdomes of his mysticall body , the Church . You aske for a Reason . ] The resemblance is euident , and the performance consequent ; greater reasons then which cannot be giuen of significations . You like it not . ] No maruaile ; nothing pleaseth you besides the wringing out of this sweate by the diuine power punishing . You haue neither proofe , nor truth for your second death to be suffered at this time , and in this place ; and yet you would haue your absurd conceits preferred before Saint Austens iudgement . It was aboue the course of nature , you grant ; and since it was not naturall , it must be miraculous , if not mysticall . Now if it were a miracle , there may no reason be required of it , but it must be left to the power and will of the doer . To what end Christ did it , if you like neither Austens , Prospers , Bedes nor Bernards iudgements in this case , know you any man so vnwise , as to like yours ? You say , it did not signifie the purging of the earth from sinne , it did it indeede . ] Did the bloudie sweate of Christ in the Garden purge indeed all his Church in the whole world from sinne ? what needed then his death and passion afterward on the Crosse ? what needed his body be giuen for them , and his bloud to be ( violently ) shed for remission of sinnes , if this sweate did indeed purge all our sinnes ? but you speake in this , as you doe in all other things , without caring what you say , so you bring somewhat to continue your cauilling . This sweate the Apostle calleth m m Heb. 5. teares , and ioyneth them with Christs vehement prayers in the garden , which he saith were heard . Then Christs feruent desire to preuaile in the worke of our redemption against all the hinderances thereof , might in all reason mooue him to pray with teares , respecting our miserie , and yet indignitie , for whom he prayed ; and so be the cause of this bloudie sweate : and your hell paines must giue place , till you find some better proofe for them , then your bare auouching , that this sweate might rise from the very paines of the damned , which is your single supposall with farre lesse warrant , then any thing that Austen , Prosper , Bede or Bernard said . And as for your binding all their significations and your imaginations in a bundell together ; when you first prooue , that the Scriptures affirme any such thing , as the second death , or the paines of the damned to be suffered by Christ , then we will talke what might rise from your hell paines ; in the meane time know you Sir wanderer , that if the rest might be the causes of this bloudie and voluntarie sweate , then you may put vp your pen , and lay your vnquiet head to rest . n n Defenc. pag. 107. li 31. Hitherto we haue made it manifest that in truth you haue nothing in all these words against our Doctrine , that paines and sorrowes were the true and proper cause of Christs dreadfull agonie ; nor to prooue that his meere bodily paines or death was the whole cause . Now we are to shew the like in his most wofull complaint on the crosse : where he saith , My God , my God , why hast thou forsaken me . ] And I haue made it more manifest , that you haue lesse for your doctrine of the second death and the paines of the damned to be suffered in the Soule of Christ , whiles he prayed in the Garden . For what reasons be these ; Christ feared and sorowed in the Garden , and he prayed so intentiuely that his sweate was like bloud : ergo , he suffered the second death and the paines of the damned : except a man were disposed to run madde with reason ? [ He feared somewhat else besides a meere bodily death . ] What then ? how many degrees and causes of feare and sorow haue I shewed , that might conioyne in Christ now seeing in Gods presence and iudgement the waight of our redemption , and the number of our sinnes , together with the vengeance prouoked by them , and the power of Gods anger displeased with them , and yet no point nor part of the second death to be suffered by him ? if there might be any cause besides yours , then yours can neuer be certainly concluded from the Scripture , which is the thing I first affirmed to the Reader . You aske me where I reade mine in the word of God , and I aske you the like . The Text saith , Christ feared and sorrowed , but the cause of Christs feare or sorrow is not there declared . Then no cause being expresly mentioned , neither mine nor your , I lea●…e it to the censure of the Christian Reader , which of vs two taketh the surest course : I , that 〈◊〉 no cause but concording with the maine grounds of the Scriptures , and such as you confesse wanted not in Christ at that present , and whereto the learned and Catholicke Fathers giue full consent and approbation ; or you , that wade alone by your selfe in your owne conceits , such as haue no foundation in the word of God , and are repugnant to the Principles of Christian Religion confirmed by the Scriptures , and confessed by the greatest pillars of Christs Church , next after the Apostles . And where you promise to shew the like in Christs complaint on the Crosse , I easily beleeue , you will performe the one , as well as you did the other , by your owne fansies without all regard of truth or proofe . o o Defenc. pag. 107. li. 37. You will a●…ke me here what kind of forsaking may this be . ] Loose not your labour , I will aske you no such thing . What haue I to doe with your vntidie deuices wynoing words as men doe chaffe to and fro without any manner or offer of proofe ? The question I did and doe aske , is ; not what you parle out of your owne platforme , but how you can prooue by the word of God , that forsaking in this complaint of Christs was either damnation , or the second death , which your Reader perceaueth now to be your purpose , though you long dissembled it . Your interlacing those words with qualified phrases serueth but to saue you from apparent heresie and blasphemie . It maketh no manner of proofe , that those words must so be vnderstoode , or that the paines of the damned may thence by any colour be concluded . [ p p Ibid. li. 3●… . I plainly shewed you before , if you had regarded it . ] And I more plainly opposed those things against it , which you neither did , nor can answere : and doe you thinke , that neglecting what you list , I must be forced laboriously to disprooue all your deuices , before you shew what dependence they haue with the Sacred Scriptures , or with the primatiue faith of Christes Church ? my grounds excluding your exposition and conclusion , are to be seene in my Sermons pag. 32. 33. and are such , as you shall neuer defeate . The first is , that dereliction and forsaking doe no where throughout the Scriptures import damnation , or the second death , which is your drift in this place ; but are alwaies applied to the iudgements of this life . The second , that in the wicked castawaies it argueth reprobation from grace , and desperation of glory , which if any man imagine of Christ , it is rather furious blasphemie , then erroneous follie . Thirdly , that in the godly the word vsed by Christ noteth either destitution of help , or diminution of comfort in time of trouble ; but neither in Dauid , who first spake them ; nor in Christ doe they with any shew conclude the true paines of the damned . Fourthly , that no construction must be made of this word , that may decrease in Christ the fulnesse of truth and grace , which neuer wanted in his Soule , or draw him within the compasse of erroneous mistrusting or mistaking Gods fauour & counsell towards him . These grounds standing good , which you shall neuer be able to remooue , your warbling with those words to make them pliable to your will , is but time and paines lost ; wind them which way you can , by example of any Scripture you shall neuer wrest them to that height , which you desire . But because you are so far in loue with your owne fansies , and my leasure now serueth me better then it did before , let vs heare what kinde of forsaking you would faine fasten to Christes complaint on the Crosse. q q Defenc. pag. 108. li. 1. Christ being now in the feeling of infinite paines inflicted on him sundry waies , and that directly from Gods proper wrath for our sinnes , he felt his whole humane Nature for the time left all comfortlesse and alone , without any ioyous assistance of his Deitie . ] Doe you enforce all this from the word for saking , or would you adde it to those words , which Christ spake ? either way your ignorance or impudence is cleare and manifest . For if you dare adde so many circumstances of so great importance to those words , you are not a tolerable expounder , but a notable peruerter of Christs words . If you would conclude so much from the word , you shew your selfe most ridiculous against all the rules of Diuine Doctrine , and humane sense to deduce all those sequels from that one word . For neither infinite paines , nor from Gods proper wrath , nor in Christs whole humane Nature , nor all comfortlesse are necessarie consequents to that word ; and yet graunt all these , so farre as any truth or experience conuinceth them to be felt in this life , they no way amount to the second death , or to the true paines of the damned , which is the thing you should and would inferre from this complaint . r r Defenc. pag. 108. li. 7. I meane his Godhead as it were withdrawing and hiding it selfe from him , for that season of his Passion gaue him no sense nor feeling of ease , comfort , or ioy . ] Your owne mouth testifieth against you , that you doe not expound , but corrupt the Scriptures to serue your conceits . Begin with the last . Doth not the Apostle in plaine words say , that Christ s s Heb. 12. for the ioy set before him endured the Crosse ? Who could set any ioy before him in that case , but God alone ? then apparantly did his Godhead set before him assurance of ioy , and that euerlasting in the highest degree , which was so great , that it led him with patience to endure the Crosse. [ He had no present feeling thereof , you will say . ] So you must say , or else in exact words you shew your selfe to contradict the spirit of God. But if God did propose it , and Christ did most certainly know it , and expect it ; had faith and hope in him no present sense nor feeling ? had not Christ farre certainer and fuller knowledge and sight of Gods presence , fauour , and promises , then any faith or hope in vs can haue ? t t Rom. 5. If then we reioyce vnder the hope of glory , did not he ? did not he know , that he u u Luke 24. was to suffer those things , and ( so ) to enter into his glory ; when he called them fooles , and slow of hart , that beleeued not all that the Prophets haue spoken by the spirit , x x 1. Peter 1. forewitnessing the sufferings of Christ , and the glory that should follow ? Did the spirit of God by Dauid beare false witnesse , when he said of Christ , and in Christs person ; I y y Acts 2. beheld the Lord alwaies before me at my right hand , that I should not be shaken ; therefore did mine hart reioyce , and my toong was glad , and my flesh shall rest in hope ? Ease from paine he felt none ; ne would he feele , till by death he determined his sufferings , but comfort in his afflictions he could not want , because he was not onely patient and obedient to the will of God , and so not void of comfort , when he had done the will of God , to receiue his promises ; but euen in the midst of his sharpest paines he saw the counsell of God for his glorification , and our redemption ; and beheld God as his Father most highly pleased with him , though iustly displeased with our sinnes , the smart whereof he must feele in his flesh . That therefore Christes whole humane Nature on the Crosse was all comfortlesse and alone , is false doctrine , and repugnant not onely to the words of Dauid , that Christ z z Psal. 16. beheld God alwaies at his right hand , that he should not be mooued ; but euen to the manifest assertion of Christ himselfe , who said to his Disciples , a a Iohn 16. the houre is come , that you shall be scattered , and leaue me alone ; but I am not alone , for the Father is with me . Now if God were alwaies present with Christ , that he should not be shaken , God was alwaies well pleased with him . Yea God was ioyned to him , not ingrace alone , as he is with vs , but in nature and person , as he is with no man else nor Angel. If then we haue comfort from Gods grace and spirit in our afflictions , how much more did consolations abound in Christ , euen as sufferings did ? for since God is b b 2. Cor. 1. the God of all comfort ; who comforteth vs in all our troubles , that as the sufferings of Christ abound in vs , so our consolation ( should ) abound through Christ ; how is it possible , Christ should comfort vs , if he were himselfe all comfortlesse in his paines ? shall we deriue that from him , which he had not ? or rather is it impietie so much as to thinke , that any inward comfort wanted vnto Christ , who was personally vnited to God , and on whom the c c Esa. 11. Spirit of God rested , ( that is alwaies continued with all fulnesse of grace and truth ) c c Esa. 11. euen the spirit of wisedome , and vnder standing , the spirit of counsell and strength , the spirit of knowledge , and of the feare of the Lord ? If this spirit neuer departed from him , he could want neither peace nor ioy in the holy Ghost , and so no comfort incident to mans nature afflicted , as he then was , and would be ; yea that was the least degree of his comfort , which was common to him with vs , who yet deriue all our comfort from him : he had the nearest , surest , highest , and plentifullest spring of comfort in his owne person , that any creature was capable of . To make therefore his whole manhood all comfortlesse without any inward peace or ioy from Gods spirit , is a detestable doctrine , subuerting the communion of both Natures in Christ , and so dissoluing the vnion of his person , if neither part of his humane nature had any sense or feeling of his Godhead . d d Defenc. pag. 108. li. 5. I say not he wanted now all assistance of his deitie . ] If he wanted peace and comfort in the holy Ghost , if he had no longer any certaine knowledge , nor vnderstanding of his fathers will , and if he felt inwardly in his humane soule no perswasion , apprehension , nor expectation of his fathers presence , fauour , and promises ; tell me what assistance he had of his Godhead , when all these things failed in him ? [ ioious assistance Christ found no ioy in his p●…ine , but comfort in his hope . he had none . ] Is it fit for such a wrangler , as you are , first to dishonour the sufferings of Christ with the leauen of your fansies , and then to sprinkle them with the holy water of your Phrases ? how often hath it beene told you , that for obedience to the will of his father , the sonne of God would vse no power to repell his paines , nor to diminish his sense thereof , but only patience , whereby we might be assured , that he felt his afflictions on the Crosse with quicker sense and greater paines , then we are able with any patience to endure ? And is this all that now you would say , that Christ found no ioy in his paines ? what Cow-keeper doth not know , that paine is paine , and not ioy ? but was Christes paine such that it excluded his soule from the remembrance or sense of all Gods graces so richly powred on him , and promises so faithfully made vnto him ? you were best come in with your mooueable fittes of astonishment , and tell vs that in one and the same sentence , when Christ said , My God , my God , he was in full and perfect assurance and assistance of Gods fauour , whom els he could not call his God , if he felt no comfort in him , that is the God of all comfort ; and when he pronounced the next syllable , why , he presently fell into a sudden pangue , where he was forsaken , and left all comfortlesse and alone according to your deuices . And if any man be so wise , to let you lead him through such thornes , as to graunt in Christ on the Crosse sometimes hope of glorie , and sometimes feare of confusion , sometimes comfort and suddainly distrust of his saluation , sometimes Gods fauour and full assistance , as in affliction , and by and by the second death and the paines of the damned ; he may dally with faith and infidelity , with heauen and hell , with Christ and Beliall as you doe . But if it were not possible for Christ crucified , being the wisdome and power of God , to be tossed and tumbled with such contrarie blasts , then hath the forsaking , which he complained of , an other manner of sense , then you imagine . And whatsoeuer meaning you ascribe vnto it , you may not with a word , that admitteth diuers interpretations , impugne the plaine and open wordes and deeds of our Sauiour , in which is no question . As when the high Priest asked him , e e Mar. 14. art thou Christ the sonne of the blessed ? Iesus said I am ; and ye shall see the sonne of man sit at the right hand of power , and come in the cloudes of heauen . And when the Theefe , that was crucified with him , said vnto him ; f f Luc. 22. Lord remember me , when thou comest into thy kingdome ; he answeared , Verily I say vnto thee , to day shalt thou be with me in Paradise . As also breathing out his soule , he said , g g Ibidem . Father into thine hands I commend my spirit . If to be the sonne of God , and to sit at Gods right hand in glory , if to dispose of Paradise at his pleasure , and to commit his spirit into his Fathers hands , be no signes nor proofes of comfort and ioy , then let your exposition beare some shew : but if these be more then arguments of most excellent honour and glory , not onely reserued for him , and confirmed vnto him , but assumed and professed by him , euen when he was condemned and crucified ; who that had any care of trueth , or respect to reason , would auouche , that Christs h h Defenc. pag. 108. li 9. godhead gaue him for that season of his passion no sense nor feeling of comfort and ioy neither in spirit , soule , nor body ? i i Defenc. pag. 108. li. 16. This was that extreame humiliation and exin●…nition of nature , wherein God spared not his sonne , and wherein Christ spared not himselfe : ] If you may sit iudge not only ouer Prophets and Apostles , but ouer Christ himselfe , you will soone appoint him to suffer , what pleaseth you ; but when you come to make proofe thereof , you betray the violence of your spirits , that must haue all thinges giue way to your wills , and the weakenesse of your iudgements , that discerne not humility from infidelity , nor religious patience from hellish astonishment . k k Philip. 2. Exinanition and humiliation the Apostle nameth in Christ , but either voluntary , and either in comparison of his diuine glory and maiesty ; wherein being equall with his father , he tooke on him the forme of a seruant , and Christ emptied himselfe of glory not of grac●… . humbled himselfe , becomming obedient to the death of the crosse , The Apostle neither saith nor meaneth , that Christ emptied himselfe of all grace or comfort in his whole humane nature , but laid aside the vse and shew of his diuine power and honour , whiles for loue to vs he performed the worke of our redemption in the shape of a seruant , and became obedient vnto the death of the crosse , which was painefull and shamefull , but not astonished with the paines of the damned , nor subiected to the second death . This is your yarne , which you would faine weaue into the Apostles words , but truth and falshood haue no fellowship ; no more haue your dreames and the Apostles doctrine . As much it maketh for you , that God spared not his owne sonne , but gaue him for vs all , whence you may as well conclude , that God adiudged his sonne to euerlasting destruction and damnation , for that were indeed not to spare him , as that he inflicted on him the true paines of hell , least he should seeme to spare him . The Apostles wordes expound themselues ; God spared not his sonne , but gaue him for vs ; This giuing him into the hands of sinners for our sakes was Gods not sparing him , otherwise that God spared him in nothing , which either his power was able to impose , or our sinnes did deserue , this is doctrine for him that meaneth to be an Apostata from all faith and trueth , to set the father at as great enmity with his sonne , as our sinnes did deserue , or could prouoke . The higth of Christs not sparing himselfe was , as the Apostle teacheth , his obedience vnto the death of the Crosse ; if you will haue Christs obedience stretch to the second death of the damned , you must get you some new Scriptures ; these that are already written , witnesse no such thing . How be●…t you will lacke no Scripture . For rather then you will acknowledge your want in that behalfe , you will make euery Chapter throughout the Bible to speake of your dreames . For euen * * 〈◊〉 . pag. 〈◊〉 . heere you quote Deutero : 10 : 17 and Luc : 16 : 17 ; in the first of which places the Scripture saith : l l Deut. 10. 17. The Lord your God is God of Gods , and Lord of Lords , a great God , mightie , and terrible , which accepteth no persons , nor taketh rewards . What is this to Christes sufferings or to the paines of the damned ? was it after noone , or after midnight , when you quoted these places , you knew not why nor wherefore ? So play you with Luc : 16 : 17. where it is said , m m Luc. 16. 17. It is more easie that heauen and earth should passe away , then that one tittle of the Law should fall . Will you hence inferre , which is the thing that you should prooue ; ergo Christ was forsaken of all outward and inward comfort and ioy ? besides you no man hath the grace to make such faire and cleare demonstrations of your doctrine . n n Defenc pag. 108. li. 21. This forsaking or dereliction beseemeth the time , place , person and cause of Christ our ransome payer , and purchaser of saluation with the price of his owne most direfull paines : not any other farre fet , or hardly applied , and strangely deuised by the braines of men . As i●… trueth all those other senses hereof are which you rather embrace . ] Somewhat it was you mustered foure places of Scripture so wisely chosen , and well becomming your cause , before you would offer to determine the matter ; and now puft vp with pure pride , and prickt on with singular disdaine , you censure the whole Church of Christ , and the chiefe lights and leaders thereof ( I still except the Apostles ) as peruerters of the Scriptures , traducing their expositions , as farre fet , hardly applied , and strangely deuised by the braines of men . But if you so much despise their learning , religion , and iudgements , who were Gods blessed instruments to maintaine his trueth against all heresies , and his Church against all Schismaticks , and thinke your braines to be more than the braines of a man ; take heed lest your Reader begin to suspect you haue the braines of some other kinde . If Athanasius , Hilarie , Chrysostome , Basil , Cyrill , Epiphanius , Ierome , Ambrose , Augustine , Origen , Tertullian and Leo may not be thought , in the verdict of any wise or sober man , as likely to vnderstand the sense of Christes words on the crosse , as your humorous and presumptuous , shall I say braine , which you so much abase in others , or head without braine ; then I must confesse my fault , who loue not to leane to mine owne wit in cases of faith , but rather preferre the religious and laborious inquiries of others , chiefly of learned and ancient Fathers , where it concerneth matters of saluation , and the grounds of Christian religion , which they carefully receiued , and faithfully deliuered to Gods people so many hundred yeeres before we were borne . And what ma●…uell you be so bolde with the braines of men , as you terme it , when you take vpon you to ouerrule the words of the Holy Ghost ? For where in the sacred Scriptures the bloud of Christ shed for vs , is recorded to be the true price of our redemption , you controlling as well the Apostles as the Fathers , tell vs here that Christ o o Pa. 108. li. 23. purchased our saluation with the price of his most direfull paines ; where by direfull paines you meane hell paines , that your speech in this case may be as new as your faith . Belike then in your conceit Peter , Paul , and Iohn , though Christes Apostles , were neuer well Catechised nor instructed in their faith , since they affirme , p p 1. Pet. 1. we were redeemed by the precious bloud of Christ , and q q Ephes. 1. we haue redemption in Christ through his bloud , and Christ r r Reuel . 5. by ( his ) bloud redeemed vs vnto God ; which lesson you like not , and therefore you say our saluation was purchased with the price of Christes direfull paines , that is , of hell paines suffered in the soule of Christ ; which hath no bloud , vnlesse you can as easily deuise new bloud for Christes soule , as you haue done a new hell for Christs sufferings . Till you so do , giue me and other Christians leaue to thinke , that the second death which you dreame of , did neither beseeme the time , place , person nor cause of Christ our Redeemer , and therefore his words on the crosse could haue no such reference , as you haue riddled in this place . s s Defenc. pag. 108. li. 27. Your expositions are sixe in number ; the first is , that when Christ on the crosse cried out , My God my God why hast thou forsaken me , by this word ME he should meane his Church : for which you haue no reason in the world , but the bare names of Austen , Leo , Athanasius . ] The moe the senses may be of these words , and euery of them agreeing with Christian pietie , as I professed of them , the lesse soundnesse is in your conclusion , that would inferre vpon a strange and needlesse sense of these words your paines of the damned to be then suffered in the soule of Christ. And in denying your direfull exposition of Christes words , I haue all the Fathers of Christes Church for 1400 yeeres of the same opinion with me . And if your chiefe and capitall proofes were such newes to them , what thinke you was the rest of your new faith ? [ They are sixe in number , you say , and they all can not stand together . ] You are nimble in trifles , and in substance no bodie . Nor I , nor any man liuing may take vpon vs to determine , which shall be the meaning of Christes words , when the words themselues admit and allow manie senses . In this very case the persons and the parts forsaken ; the graces and degrees wherein , and how farre that dereliction might extend , receiue diuers opinions ; and though they be different , they are not repugnant the one to the other . And yet it is no newes in many places of holy Scripture , by reason of the different or repugnant significations of the words , circumstances of the sentence and degrees of extension and intension in many things , to finde contrarie iudgements of men euen of the same words and things in holy writ . Neither doe diuers expositions disgrace the word of God , so long as they containe nothing repugnant to the text it selfe in that or any other place ; but shew rather the depth of Gods wisedome , which incloseth many things in few words , and often passeth the reach and search of mans wit. But you , that carpe at euery thing besides your owne conceits , would faine make your Reader beleeue , that siue fingers and one hand , ten toes and two feet can not stand together . For the matter it selfe , as dereliction is confessed on all sides , because it is mentioned in the words of Christ , so it may be questioned ; of what persons , to what part , and in what things Christ conceined and intended that for saking of which he spake . For as God is sayd in the Scriptures to be present with vs diuers wayes and to diuers effects , namely when he lightneth , strengtheneth , and inwardly guideth vs with the grace of his spirit , or outwardly blesseth our wayes , and heareth and helpeth vs in time of trouble ; so when he withdraweth or with holdeth any of these things from vs , whether it be his helpe , his blessing , or his grace ; he is sayd to depart , and to forsake vs. Now if we take forsaking in Christes words for the losing or lacking of Gods What forsaking could not be found in Christ. fauour , grace , or spirit ; it was not possible that any such forsaking should at any time be found in Christ our head , though the members of Christ do all well deserue to be depriued of all these things , and were depriued of them , till by Christ they were restored . Since then this kinde of forsaking could neuer be verified of Christes person , but only of his members , and he suffered for vs , t t Ephes. 2. 16. to reconcile vs to God by his Crosse ; these words of Christ on the Crosse some learned Fathers haue expounded to containe the reconciliation of man to God , who for sin had before forsaken vs , and was now pacified by Christes bloud , and an entrance giuen vs to the Father by vertue of Christes oblation and petition for vs. Wherefore in their iudgements , as Christ then suffered for vs , so he prayed in these words for vs , and the neere coniunction of Christ with vs , as the head with his members , made him couer vs , and present vs to God vnder his owne name , who was then and there no Redeemer of himselfe , but of vs. Examples of this speech they haue many and good : as where Christ sayd to Paul , u u Acts 9. Saul , Saul , why persecutest thou me ; that is , my members ? And againe ; I am Iesus whom thou persecutest ; that is , whose members thou pursuest . And in one x x Matth. 25. Chapter , where Christ foresheweth the separation that he will make betweene the sheepe and the goats , he calleth his brethren and seruants by the name of himselfe no lesse than two and thirtie times , saying : y y Ibid. vers . 35. I was hungrie , and ye gaue ME meat ; I thirsted , and ye gaue ME drinke ; I was a stranger , and ye lodged ME ; z z vers . 36. I was naked , and ye clothed ME ; I was sicke , and ye visited ME : and so forth to the number that I named . And when the good maruelled how euer they affourded any of these things to him , he answereth them ; a a vers 40. Verily I say vnto you , in as much as ye did it vnto one of the least of my brethren , ye did it vnto me . So that this exposition of Christes speech concerneth directly the worke that Christ had then in hand for vs , and wanteth not Christes warrant for the vse of his owne words ; and this sense of that his prayer presenting and commending vs to God , that were forsaken of God , was of no lesse waight for vs than the rest of his sufferings . b b Defenc. pag. 108. li. ●…0 . Shew me their reasons , presse not their authorities . ] So sayth he , that hath neither reason nor authoritie , and yet presseth his fansie vpon the whole Church against all reason and authoritie . Their reasons I haue shewed to stand on a better foundation than your direfull and infernall paines , or your astonished confusion and destitution of all inward and outward ioy and comfort . And could you with halfe that soundnesse make good your hellish exposition , you should not shew so great pride as you now doe . For I vtterly denie , that your exposition hath any ground in the word of God , but resteth onely on your single and sillie surmises in fauour of your owne fansies . And since you demand of all the Fathers a reason of all their expositions , how come you against all reason and trueth to conclude the paines of the damned to be suffered in Christes soule by pretence of this dereliction , when as the word thorowout Dereliction in the Scriptures neuer implieth the paines of the damned . the Scriptures neuer implieth the present state or paines of the damned ? What defence can you haue for your desperate aduenture to plunge Christes soule into the second death , which the Scripture calleth the Lake burning with fire and brimstone , since you want all , as well diuine , as humane reason and authoritie ? c c Defenc. pag. 1. 8. li. 31. Your selfe reiect them when you list , though when you list againe , they must be your best , yea your only reason . ] A lie is a good shift with you , or els you would often lie in the mire . I do no where refuse the faith professed and preached in the primitiue Church of Christ by the learned and ancient Pastours and Guiders thereof ; I openly confesse Wherein wee should follow the Fathers . to God and this Realme , I should neuer sleepe quietly , if I saw my selfe to be of another faith than they were . In other things not pertinent to our saluation and redemption , where they themselues tooke libertie , either to dissent ech from other in some questions , or sometimes vpon better aduice to correct or moderate their former opinions , I thinke my selfe not burdened in conscience , if I with modestie make choise , what I like best . Neither doe I account it any disgrace , to make their faith deduced and confirmed by the word of God my best or only reason , since all hereticks haue subuerted themselues and their followers , whiles they would shew their inuentions , and with plausible reasons fasten their fansies on the sacred Scriptures , not contenting themselues with those sober and sound interpretations of hard places , which the Church of Christ with long experience and great diligence had examined and tried . And howsoeuer for want of knowledge in the Hebrew tongue they might sometimes come short , yet this was their generall care in all their expositions and applications , neuer to swarue from the Canons of the Christian faith , I speake of those , whom the Church accepted and allowed for truely Catholike . Yet to their interpretations I binde no mans conscience , farther than euident trueth shall appeare to be in them ; onely I wish others , and euen you , Sir Inuentour , not ouerhastily to despise their iudgements , which the Church of God hath so many hundred yeeres reuerenced and followed . Howbeit , this is a bar sufficient to your bold deuices , that where you would deriue your hell paines from Christes complaint . on the Crosse , I bring you fiue or six expositions of those wordes out of the auntient and catholike fathers , whereof you shall neuer be able to refute one , which no way touch your hellish torments , and thereby teach you , if you be capable either of verity or sobriety , that your conclusion more then halteth in the highest mysteries of christian Religion . d d Def. pag. 108 li. 33. li. 38. If these Fathers be vnderstood , as before I haue shewed Cyprians meaning to be , then they agree iust with our minde herein : for then doubtlesse it was for the infinite paines , which now he felt in our stead , that he so cried out , My God my God why hast thou for sakenmee . ] After you haue plaied your part with reuelling at their expositions , will you now flatter them afresh , & ioyne hands with them , so they will be of your minde ? In vaine do you striue to bring them to that which they neuer intended , but euer detested . What kinde of dereliction Cyprian confesseth to haue beene in Christ , is euident by his words : e e Cyprianus de passione Christi . Quod pro eis voluisti intelligi , qui deseri à Dea propter peccata meruerant , quorum reconciliationis causam agebas , in qua alle gator subtilis pro seruis seruilem non dedignaris accipere personam , ET IN TANTVM infirmis compatcris , vt nec crucifigi , nec mori , nec crubescas , nec for●…ides , altitudinem tuam derelinquens ad tempus , gloriae tuae maiest●…tem euacuans , vt redeant dispersi , & respirent derelicti . The words of thy complaint on the Crosse ( sayth Cyprian to Christ ) thou wouldest haue to be vnderstood for 〈◊〉 , who had deserued by their sinnes to be for saken of God ; whose cause , to reconcile them , 〈◊〉 then vndertookest ; and as a most skillfull Patron for seruants thou didest not disdaine to take the person of a seruant , and SO FARRE thou didst compassionate the weake , that thou wast neither afraid , nor ashamed to be crucified and to dy , leauing for a time thine owne higth , and emptying the maiesty of thy glory , that the dispersed might returne , and the forsaken might take breath , ( or comfort ) . The forsaking , which Cyprian here describeth in Christ , consisteth in leauing of his diuine power and glory for a time , and in abasing himselfe SO FARRE , as to dy the death of the Crosse for their sakes , but no farder . And these wordes he saith Christ would haue vnderstoode to be a cause of their Reconciliation to God , who had deserued for their sinnes to be forsaken of God , and therefore he addeth presently f f 〈◊〉 . I consider thee Lord , on that crosse , where thou seemedst without helpe ( or forsaken ) , how with an Emperiall power thou didst send the theefe before to thy kingdome by assuming of whom it is manifest how much thou hadst preuailed for those , that were forsaken . You would faine so wrest Cyprians wordes , that he should say Christ vndertooke our cause and no more , but he withall affirmeth , that Christ tooke vpon him our person , and that his carefull complaint were the wordes of his beloued . If the wordes were spoken as well in our person , as in our cause , then we were indeed forsaken , and Christ by laying downe his glorie for a time , and obeying his fathers will , did by those wordes declare , that he reconciled vs to God , when we were forsaken , and in signe thereof with full power made the theefe partaker of his kingdome , that had deserued , and was condemned to die the death of a for lorne and forsaken malefactour . g g Defenc. pag. 109. li. 2. If you thincke they ment that Christ spake this by some strange metonimy , naming himselfe , but meaning his Church , that can haue no good sense . ] I shall not need to tell you The first sense of 〈◊〉 complaint on the Crosse. what I thinke , let them speake themselues , what they ment , and when you haue heard their meaning out of their owne wordes , you shall see how much you abused Cyprian to make him speake that he neuerment . It is plaine enough which Athanasius saith . h h Athana●…ius de incarnatione Christi . Christ spake those wordes in our person , for he was neuer forsaken of God. and Austen is as euident . i i August epist. 120. why disdaine we to heare the voice of the body by the mouth of the head ? to me , that is to my body , my church , and my litle ones . So was it said , why hast thou forsaken me ; euen as it was said he that receaueth you receaueth me . No doubt we were in those wordes , and the head did speake for his body . And likewise Leo k k Leo Serm. 16. de P●…ss . Dom. Christ spake those wordes in the voice of his Redeemed . Neither are they alone in this opinion . Theodoret satith l l Theodoret. i●… Psalm 21. because Christ was the head of mans nature , he speaketh for the whole nature of man. So Bede m m 〈◊〉 a in Psal. 21. Quare dereliquistime , idestmeos ? ideo scilicet quia longè te fecerunt peccata esse à salute mea , id est meorum . Hec verbaplane innuunt caput non in persona sua hic loqui . Quomodo enim derelictus , vellonge à salute factus posset esse ille ? Why hast thou forsaken me , that is mine ? because sinne did put thee farre from sauing me , that is mine . These words do plainly prooue , that the head doth not here speake in his owne person . For how could he possiblely be forsaken , or remooued from saluation ? And Euthymius n n 〈◊〉 in Psal. 21. The Lord taketh vnto him the person of mans nature , as lincked to him ; and saith , why hast thou forsaken me ( now ) a man , that is the whole nature of man ? And Damascene . o o 〈◊〉 Orthodoxe fidei . li. 3. ca. 24. Christ was neuer forsaken of his owne Godhead , but we were those that were forsaken and despised . Wherefore appropriating our person , he praied in that sort . And expressing what it is to appropriate , or assume an others person , he saith . As when a man doth put on an others person of piety or charitic , and in his steed vseth speach for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which agreeth not vnto himselfe . If then we take dereliction for the want of Gods fauour , spirit , and grace , as these Fathers doe ; it is euident Christ could not so be forsaken ; and consequently these wordes in that sense , which is proper to the Children of Gods wrath , could not agree to the person of Christ , though it were true in his members , that they by nature were forsaken and destitute of grace , till he reconciled them to God , and diffused his spirite into their harts to make them partake●…s of his holinesse . And as for the strangenesse of the metonimy , count you that strange , which Christ vseth in one Chapter more then thirty times , and find you no strangenesse in your conceits , which are no where throughout the Scriptures either expressed , or so much as coherent with the continuall speach and plaine rules of the Scriptures ? p p Defenc. pag. 109. li. 5. That can haue no good sense . For how can it be that we were forsaken of God , when Christ was on the Crosse ? Nay euen then and there we were purchased vnto God , not forsaken by God. Doth any man vse , when he would make reasons for his opinion , to refu●…e himselfe , as you doe , we were purchased you say on the Crosse vnto God ; you must adde , by the bloud of his sonne , which was also God , for that Saint Paul in the pl●…ce , which you cite , nameth as the true and right price of this purchase . God purchased ( his Church ) with his owne bloud , and not by the direfull paines of hell , as your braine hath lately broched . Now if we were purchased on the Crosse , then till we were purchased , we were enstranged from God , and so forsaken of him . And what hindreth this complaint or prayer of Christs to beare witnesse , that we were now reconciled and purchased vnto God , which before were forsaken and separated from God ? For those words doe not imply , that we still continued forsaken , but that formerly without Christ we were vtterly forsaken , and now by him restored to fauour . And the goodnesse of this sense , I doe not thinke but any man of meane capacitie will soone conceaue , and iudge it more fruitfull for vs to know , that by Christs mediation and oblation on the crosse we are now no longer strangers vnto God , nor forsaken of him , as before we were for our sinnes ; then that Christ suffered the direfull and infernall paines and death of the damned in his Soule , before we could be freed from our sinnes . For of the first there can be no question , and of the second , you neither haue , nor euer shall be able to bring one line or letter of holy Scripture . q q Defenc pag. 109. li. 7. Againe your owne rule is , which I like well , that no figure is to be admitted in Scriptures where there is no ill nor hurtfull sense following litterally . But I ha●…e shewed a little before a plaine , easie and Christian sense hereof taking it litterally . ] The rule is most needfull to preserue the right sense of the Scripture . For if euery man may elude with figures that , which liketh not his humour , we shall haue little truth left in the word of God. But euen by that rule your sense of Christs complaint is quite ouerthrowen , because your exposition plainly fastneth desperation for the time to the Soule of Christ. For all hope hath ioy and comfort in it . r r Rom. 12. Reioycing in hope , saith the Apostle . If then Christ neuer forsaken of hope and comfort . Christ for that season of his Passion were all comfortlesse , as you pretend , and had no sense nor feeling of any comfort or ioy , he had no hope ; for hope bringeth ioy and comfort . And what is no hope , but despaire ? that therefore the litterall sense of these words neither is , nor can be true , taking dereliction for the inward forsaking of Gods grace and spirit , as well the Scriptures , as the Fathers , whom I haue produced , doe with one voice confirme . Saint Austen may serue to shew the reason , that led him and the rest so to thinke . s s August . in Psal. 43. Ille caput nostrum , vocem de cruce non dixit suam , sed nostram . non enim vnquam dereliquit eum Deus , sed propter nos dixit hoc , Deus , Deus meus vt quid me dereliquisti . Christ our head vttered not his owne words , but ours . For God neuer at any time forsooke him . But for vs he said , My God my God , why hast thou forsaken me ? t t Defenc. pag. 109. li. 19. Finally this first sense is contrarie to your second and third following : also to your fift and sixt senses . If either of these be taken as the true meaning of this place , it cannot possibly stand with the rest . ] I did not professe to discusse the likeliest sense of those words ; It sufficed me to let you see the weaknesse of your cause in deriuing your hell paines from Christs complaint on the crosse , by this that twelue auncient and learned Fathers did diuersly sift and examine those words , and yet none of them euer lighted on your second death , or on the forsaking , which you labour to establish in the soule of Christ. Now if the words doe tolerably beare so many interpretations , what assurance had you thence to conclude your hellish confusion , which you imagine in the Sauiour of the world ? yea graunt the expositions were contrarie , which indeed are somewhat different , according as the word of dereliction is applied and intended , that maketh the more against you , and hindereth not me . For still I vrge the words , which you stand on , do necessarily inferre no such sense , as you would fasten to them . The thing , that I presse , is this , that there are many other senses of these words approoued and preferred by the consent of the best writers old and new ; and yours of all others , as it hath no consent of Christs Church , ne was euer heard of before our age , so hath it no foundation in the Sacred Scriptures . You would disgrace the Fathers as iuuentors of strange and new senses , but you little remember all this while , that of all others yours is the latest , absurdest , and least likely sense of that complaint . And yet if you wrest it to the lowest step of dereliction , that this life knoweth , or the Scripture here 〈◊〉 , it may amount to desperation , but neuer to reall and actuall damnation . u u Defenc. pag. 109. li. 23. Your second sense what is it ? euen this that Christs humane Nature was left helplesse to the rage of the Iewes , which is a kind of forsaking . This seemeth to come neerest indeede to your liking , but as I said thi●… is directly contrarie to your first sense , and to the rest following . ] They that giue diuerse senses of any places in Scripture , doe not meane they The second sense of Christes complaint on the crosse . shall be wholy like , or the same ; for then they were not diuerse ; but according to the varietie of significations , and circumstances offered by the words , they varie their expositions . So here , if we take dereliction for losse of grace , then that sense of the word could not agree to Christ , but to the reprobate without Christ , or to the rest before they be engraffed into Christ , and consequently me in Christs words must signifie my Members , that were one body with him . If we take it for lacke of helpe in time of trouble , then it might well agree vnto the person of Christ , who was forsaken , that is left in his affliction , and not deliuered from it , till he died , that we might euer after be restored , and reconciled to the fauour of God. Which commeth neerest to my liking , I neuer acquainted you ; the places which you quote , prooue no such thing ; they onely shew , that this exposition hath sufficient foundation in other places of Scripture , where the word forsaking is vsed to the like intent . Howbeit there is no cause that I , or you should mislike this exposition ; and the trifles , which you obiect against it , will confirme as much . x x Defenc. pag. 109. li. 29. There is surely no reason , nor shew of Reason , that Christ should here so mournfully and so ●…ncomfortably complaine , that God had forsaken him , if it were onely , but for such distresses as the godly also doe equally suffer at the hands of euill men . ] Had you but perused the places , by which you conclude my liking of this Exposition , you should haue seene Reason , and reason enough for Christ to be thus affected in his extreame miseries , as well as his Church is in the like , or lesse . Had the Church of God no reason to say in the Prophet Esay . y y Esa. 49. The Lord hath forsaken me ? or did God want reason in his answere , when he said ; z z Esa. 54. ver . 7. for a while I forsooke thee , for a moment in ( mine ) anger I hid my face from thee ? If then God had Reason to say to his Church , a a Ibid. ver . 6. the Lord hath called thee a woman forsaken , and afflicted in spirit , could Christ want reason in his intolerable paines on the Crosse to complaine , that he was now a long time left in them without helpe or ease ? as for the equall sufferings of the godly at the hands of men , on which you would take aduantage . I haue shewed the difference before . When paines in others grow sharpest , then sense decaieth , and'death approcheth ; in the paines whereof men cannot expresse how much nature misliketh and abhorreth the paine . In Christ it was otherwise : his bodie being in exquisite paines on euery side , and in euery part from Christs patience was at the highest proof before he complained on the crosse . top to toe , and hanging in that plight now three houres on the crosse , when the paine was greatest , and himselfe weakest , his sense was quickest , which could not be ouerwhelmed in him , as it is in vs ; but he endured most horrible anguish all that time , and therefore when his patience was at the highest proofe , he had more than reason to complaine , that he had long beene left in that extremitie without assistance or deliuerance ; and he that doubteth thereof , sheweth that his fansie doth ouerrule his reason , and his will doth vndermine his wit. b b Defenc. pag. 109. li. 35. Note this well , that no godly 〈◊〉 nor martyr did euer ascribe thi●… forsaking of themselues to God in the time of their martyrdomes . ] But note this better , that you auouch a notable ●…alsehood euen against the expresse witnesse of the Holy Ghost . When the Angel of God c c Iudg. 6. v. 13. appeared to Gedeon , and sayd vnto 〈◊〉 , The Lord is with thee thou valiant man ; Gedeon answered , A●… my Lord , if the Lord be with vs , why then is all this come vpon vs ? did not the Lord bring vs out of Egypt ? but now the Lord hath forsaken vs , and deliuered vs into the hands of the Midianites . So the godly by the mouth of Ieremie ; d d Ier. 14. v. 8. 9. O the hope of Israel , the 〈◊〉 thereof in the time of trouble , why art thou as a stranger in the land , and as a strong man that can not belpe ? thy name is called vpon vs , forsake vs not . And speaking of the captiuitie of Gods people , sayth , e e Lament . 〈◊〉 . vers . 5. 20. Our necks are vnder persecution , we are wearie and haue no rest . Wherefore doest thou forget vs for euer , and forsake vs so long time ? Yea the godly in farre lesse afflictions than was Christ on the crosse , haue vsed farre more grieuous complaints . f f Psal. 89. Thou hast reiected and abhorred thine aneinted , thou hast broken the couenant of thy seruant , and profaned his crowne to the ground . Lord how long wilt thou hide thy selfe , for euer ? shall thy wrath burne like fire ? Now if martyrs doe not confesse before their enemies and persecuters , that God hath forsaken them , what is that to this purpose , so long as they in their prayers to God desire him not to forsake them ; and their flesh in their torments strugleth and striueth , as neither willing nor able to beare the burden ? Againe Christs praiers made with so loud a voice in the eares of all his aduersaries , had an other meaning , then to acknowledge , as they obiected vnto him , that he was indeed forsaken of God ; which was to hasten now the time of his death for an end God shewed by the present 〈◊〉 that he had not forsaken his sonne . of his paines , and to besecch his father , that had all this while forborne to shew any open signe of liking and loue towards him being so much afflicted and reproched by the Iewes , now when he should leaue this life , to let them all see how much God regarded and glorified the person of his Sonne : both which God accordingly performed : for straightwayes with a second prayer Christ commending his spirit into his Fathers hands , did voluntarily , but miraculously breathe out his soule ; and g g Matth. 27. vers . 51. BEHOLDE ( sayth the Scripture , that is , immediatly , and to all their admirations ) the vaile of the Temple did rent in twaine , the earth did quake , the stones did cleaue , h h 52. and the graues did open ; which things were so fearefull and wonderful , that when i i Vers. 54. the Centurion , and they that were with him watching Iesus , saw the earth Quake , and the things that were donne , they greatly feared , and said , truely this man was the sonne of God. Here is the intent and effect of Christes complaint on the crosse expressed , that when he had now three howres endured most extreame paines in all parts of his body , and heard the insolent and pestilent reproches of his persuers obiecting to him , that he did falsely call himselfe the sonne of God , since in his greatest necessity God did neither deliuer him , nor any way regard him ; he at the time appointed by his father , made his complaint to God with a loude voice , that they all might heare him , that he was now a long time forsaken , that is LEFT in this anguish and ignominie without any shew of his fathers loue towards him . Whereupon presently Christ before k k Iohn 18. Knowing all that should come vnto him , and so knowing what should be the issue of this his praier to his no small comfort was permitted to breath out his soule with greate power , and the temple , the earth , the Rockes renting , shaking and cleauing asunder gaue manifest testimony to those that watched him , that he was the son of God , for so much as all these thinges were done at his petition , to declare that God had not forsaken his sonne , though he suffered him to dy that death on the crosse for causes then to them vnknowen . And so this praier , which you would haue to be a most mournefull and vncomfortable complaint of inward forsaking in soule and spirit , was an effectuall and powerful praier prouoking God his father to demonstrate by most maruailous signes and wonders the exceeding loue and honour , that he bare to the tormented and despised person of his sonne . This Athanasius obserued before me . Loe ( saith he ) l l Athanasius contra 〈◊〉 oratio 4. vpon Christes speach , why hast thou forsaken me , the father shewed himselfe to be euen then in Christ , as euer before . For the earth knowing her Lord to speake , straightway trembled , and the vaile rent in twaine , and the Sunne did hide himselfe , and the Rocks claue insunder , and the Graues were opened , and the dead in them rose . And that which was ( no les●…e ) maruailous , the standers by , which before denied him , seeing what came to passe , confessed him truely to be the sonne of God. This Bernard saith was the dereliction , that Christ ment in his complaint . m m Bernardus d●… verbis Esai●… Serm. 5. Quasi qu●…dam ibi derelictio fuit , vbi nulla fuit in tanta necessitate virtut is exhibitio , nulla maiestatis ostensio . There was ( on the Crosse ) a kind of forsaking ( of Christ , ) where there was in so great necessity no demonstrance of his power , no declarance of his maiesty . n n Defenc. pag. 110. li. . It is a great shame to imagine that Christ was lesse able to endure such a dereliction , or that he would thus complaine and mourne for it onely . ] It is a greater shame and sinne first to mistake , and then to disgrace the wordes of Christ. What rule either of reason or pietie could hinder our Sauior ( when his time drew neere , that he would die , and ease himselfe of his exceeding paines on the crosse , ) earnestly to call to God , euen now to declare , which he had all this while refrained , what account he made of that person , whom the Iewes and Gentils so much despised and oppressed ? was it any shame for the manhood of Christ to say , my God , my God , why hast thou ( so long ) forsaken me ; without any publike signe or shew , that thou louest and fauourest me , whom this nation had so much wronged and blasphemed ? or is it of late become so shamefull a thing with you , that Christ should complaine he was forsaken and left in the hands of his persuers without help or ease ? both old and new writers euen of the best learned , that haue been in Christs Church , haue thought it no shame for Christ in that very respect so to speake . o o Hieronym . in Matth ca. 27. Maruaile not ( saith Ierom ) at Christes complaint of being forsaken , when thou seest the scandall of his crosse . p p 〈◊〉 . de fide li. 2. ca. 3. He speaketh as a man , saith Ambrose ( which was no shame for him to doe ) because being in danger we thinke our selues forsaken of God. The same wordes q q 〈◊〉 in Mar. ca. 14. Bede , r r 〈◊〉 in 〈◊〉 ca. 27. Rabanus , and r r 〈◊〉 in 〈◊〉 ca. 27. Aquinas repeat and follow . Theodoret saith ; Christ s s 〈◊〉 . in 〈◊〉 . 21. calleth that a dereliction , which was a permission of the diuinity , that the humanity should suffer . Christe would endure ( saieth Austen ) this vnto death in the sight of his enemies , that they might take him as one forsaken . Lyra. u u 〈◊〉 Mat. ca 27. Dixit 〈◊〉 derclictum a deo 〈◊〉 , quia dimittebat cum in manibus occidentium . Christ saith he was forsaken of God his father , because he was left in the hands of those that slew him . And so our new writers . August epist. 120 x x 〈◊〉 in Mat. ca. 27. Hic questus est se in manibus impiorum adomnem ipsorvm libidinem a patre derelictum . Christ heere complained ( saith Bucer ) that he was forsaken of his father ( or left ) in the 〈◊〉 of the wicked to endure all their rage . Bullinger . y y Bullingerus in Matth. ca. 27. Derelinquere siue deserere in 〈◊〉 est permittere . To forsake or leaue ( in Christes wordes on the Crosse ) is to permit . So that this was Christs meaning , why doest thou suffer me to be thus afflicted ? why doest thou permit these things to mine enemies ? when wilt thou deliuer me ? Munster : z z Munsterus in Psalm . 21. haec Christi verbanon impatientiam aliquam , aut diffiden̄tiam prae se ferunt &c : these words of Christ , ( My God my God why hast thou forsaken mee ? ) shew no impatience , or diffidence , but declare that he was a true man , and that he had truely suffered . And what if , as some learned Fathers conceaue , Christ did not grieuously complaine in those wordes , that he was forsaken , but thereby led his enemies to looke and search in the Psalmes & Prophets for the cause , why the messias should be so forsaken & deliuered into the hands of sinners , as they saw he was ? a a August . epist. 120. Christ doth not say ( saith Austen ) my God , my God , why hast thou forsaken me , sed causum commonuit requirendam , cum addidit , vt quid dereliquisti me , id est propter quid , quam ob causam ? but he admonished the cause to be searched , when he added , why hast thou forsaken me , that is to what end , and for what cause ? for truely there was a cause , and that no small cause , why God would not deliuer Christ from the handes of the Iewes , but leaue him in the power of his persecutors , till he died . Leo likewise . b b Leo de Passione 〈◊〉 〈◊〉 17. Therefore Christ cried with a loud voice , why hast thou forsaken me , that he might make it knowen to all , for what cause he ought not to be deliuered , nor defended , sed saeuientium manibus derelinqui , but to be left in the hands of his pursuers , which was to be made the Sauiour of the world , and the Redeemer of all men , non per miseriam , sed per misericordiam , non amissione auxilij , sed definitione moriendi ; not by any miserable necessitie , but of mercie ; not for lacke of helpe , but of purpose to die ( for vs ) . Whether then Christs meaning in those wordes ( if we apply them to his owne person ) were to hasten the time of his death , which he knew was at hand , and should bring him case of his excessiue How many meanings 〈◊〉 words on the 〈◊〉 〈◊〉 haue . paines , or to mooue his father to demonstrate by those signes , which followed , what fauour and affection he bare to the person of his sonne , though for our sakes he suffered him thus to be vsed : or to teach his persecutors , that there was a cause , which they knew not , why himselfe being their messias should die this death on the crosse , or last whether his manhood conformed it selfe to the desires and grones of his church and members , whom the Prophets teach in this wise to pray , when they were oppressed with any great calamity or misery : none of these waies I say are the wordes of Christ on the crosse chalengeable , but they stand well with the piety , patience , confidence and expectance , that were in Christ , and haue better foundation in the sacred Scriptures then your paines of the damned , or your second death to be then and there suffered in the soule of Christ. c c Defenc. pag. 110. li. 7. The bare names againe of Austen , Ambrose , Ierom doe here likewise no good , this is but a weake kind of reasoning for so learned a Diuine as you are . ] I like better this kind of weakenesse in matters of faith to haue the consent of the learned and auncient fathers for that I teach , then your kind of strength , which is to be so stiffe in your priuate conceits , that you will delude the Scriptures with your figures , and deride the fathers as seely fooles not vnderstanding the first principles of Religion , rather then you will forgoe the least of your fansies . If you light on any Reader of the same mind let him know , that the choice wil be hard for him to make , whether all the fathers in Christes Church did erre in the chiefe grounds of their faith , or he himselfe be out of the trueth . If Christian Religion were not since Christes time before our age , this is a greater forsaking of Christ , then any was on the Crosse. For then hath God forgotten all his purposes and promises so often mentioned in the Prophets , and confirmed to Christ ; if there were neuer Church of Christ since the Apostles death till our dayes . And he that is of that humour , it skilleth not greatly of what side he be , for certainly he can be no member of Christs Church , that reiecteth all persons , places , and ages before his birth , as none of Christs . I wish no wise nor sober Reader so farre to venture his soule . If then to the Primatiue Church of Christ next after the Apostles we yeeld but ordinary knowledge of the Christian faith , we may not take from so many learned fathers and Pastours , as God hath for so many hundred yeares adorned his Church withall , the common vnderstanding of their Catechisme and Creed , how we were saued , and what is the price of our Redemption , specially the Scriptures going so cleare with them , and they teaching so closely and soundly the trueth there expressed . d d Defenc. pag. 110. li. 9. These very sentences of the fathers I can easily admit , if they import no more , then that those outward afflictions on the Crosse were SOME CAVSES ( AND THAT NO SMAL ) of his complaint , alwaies remembring that some greater cause also did concurre and was conioined with them . ] Then by your owne confession haue the fathers spoken trueth , and there was small or no cause , giuen you , to make so light regard of them . As for your other greater cause , when you prooue by Scripture , as you intend , that Christs soule on the crosse suffered the second death , and the paines of the damned , you shall haue a speciall reseruation , that your fansies may be conioined with Christs praiers : otherwise your reasons be like your resolutions , they haue neither proofe nor strength besides your owne priuate and presumptuous perswasions . e e Defenc. pag. 110. li. 14. Your third sense if I conceiue it aright , is ; that his being left to bodily death caused him thus to mourne , which is but as the last before . And yet you seeme to meane not only that , but also because his flesh now should want all feeling of his heauenly comfort for that while that it should remaine dead . A maruailous exquisite and farre fet cause . ] The sense is neither mine , nor so farre fet as you would make it . I tooke it out of Tertullian , Hilarie , and The third sense of Christs complaint on the crosse . Epiphanius , whose wordes I produced to that purpose ; and howsoeuer you gibe at it after your scornefull maner , I suppose it will prooue sounder then your hellish death , which you haue so learnedly deuised out of their words . The difference betwixt this and the former sense is not great . For there the fathers ment Christ was forsaken , that is not deliuered from the rage of his persecutors , whiles he liued ; and these doe adde , that he was left vnto death , presuming death to be the greatest and most grieuous of all outward afflictions , which in this life befall the nature of man. f f Defenc. pag. 110. li. 19. Yet me thinks as this crosseth your other expositions here , so it is flat contrarie to the Scripture also . ] If the expositions were contrary each to other , so long as they be sundrie mens , and repeated onely by me to shew how many senses haue beene deliuered in the Church of Christ by learned and auncient Fathers touching that complaint or praier of Christ , which you would faine abuse to hatch your hell-paines ; what els note you by their contratiety , but the diuersity of mens iudgements vpon these words ; all which conioined in this against you , that Christes complaint on the crosse may diuersly be conceaued according to the different acceptions of forsaking , and yet your paines of the damned haue no place in that variety or contrariety of ●…enses ? But this third sense you say , is flat contrarie to the Scripture . ] That were worth the hearing indeed , if your foolish conceits were not farre more likely to crosse both themselues & the Scriptures , then iustly to controle the iudgements of so learned fathers . But what is this great ouersight , that is so much repugnant to the Scripture ? the Scripture g g Ibid. li. 21. giueth after a sort to Christes dead flesh this LIVELY AFFECTION , my flesh shall rest in hope . ] The soule of Christ , which was replenished with life , trueth , and grace , as being personally vnited vnto God , and of whose fullnesse we all haue receaued , you affirme died on the Crosse , and none other death then the second death : and Christs flesh lying dead in the graue you imagine not only to haue life , but to be a liuing spirit . For you giue vnto it the liuely affection of hope ; which nothing hath , that is not a liuing and reasonable soule , or more . You doe it , you will say but after a sort . ] That sort is absurd inough , of figuratiue speaches in the Scriptures to make positiue doctrines . For if you defend , that the dead flesh of Christ in the graue had indeed any liuely affection of hope in part or in whole , it is a brutish heresie denying that Christ was truely dead , and that his body was truely flesh ; since a liuely hope impo●…teth not only life , but vnderstanding and faith . If you graunt these speaches to be figuratiue , then doe you betray your folly , to thwart the fathers assertions with figuratiue florishes , as if they were proper ; and to pronounce their sayings flat contrary to the Scriptures , because you can pike out a word , that in outward shew soundeth somewhat strangely . Hope in these wordes of Dauid is either applied to the soule of Christ in respect of the resurrection of his body , which he beleeued and hoped for as most assured ; or if we apply it to the body , it noteth safety from corruption , and promise made by God of speedie resurrection , which was the thing wherewith Christs bodie might be inuested . But we shall haue mainer proofe for this matter . h h Defenc. pag. 110. li. 24. Is it likely , is it possible , that he should so dolefully mourne that either he should bodily dy , or that his body should want the sense of his diuine presence so little a while , when as in HIS MINDHE SPEAKETH SO TRIVMPHANTLY of his CONSTANT and CONTINVALLIOY IN GOD : yea not excluding euen his body though dead from participating in some sort therein : as we read in the former place at large ? I i i Act 2. 26 27. BEHEID the Lord alwaies The Defender 〈◊〉 contradicteth his owne doctrine . before me , for he is at my right hand , that I should not b●… shaken . Therefore did mine heart reioice , and my tongue was glad , and moreouer my flesh shall rest in hope . Now can a man in this EXCEEDING GENERALL and CONSTANTIOY so vncomfortably mourne in that sense as you vrge , My God , my God why forsakest thou my flesh ? it cannot be . ] I would not thinke it likely , nor possible , if I did not see it before mine eies , that such a pert Proctour should so proudly despise all auncient writers and fathers , that fauour not his faction , and yet so palpably confound himselfe and his whole cause with ouermuch prating . For ( Christian Reader I pray thee ) take no more but his owne confession or assertion in this place , by which he thought to ouerbeare all that stood in his way , and obserue both how desperatly he contradicteth himselfe , and how sensibly he subuerteth his whole doctrine and his deuice of this new found hell . But the lease before he told vs peremptorily , that k k Pa. 108. li. 8. Christes Godhead as it were withdrawing and hiding it selfe from him for that season of his passion gaue him NO SENSE , NOR FEELING OF COMFORT OR IOY in spirit , soule , or body . Now suddainly whiles he eagerly hunteth after his hell paines , he not onely falleth ouer head and eares into the myre of contradictions , but he clearely confesseth before hand , that all which himselfe will say touching the second death of Christes soule on the crosse , is apparantly false doctrine , and euidently repugnant to the sacred Scriptures . Thou wilt maruaile much at this , and so doe I ; but that Liars are often so earnest to serue their turnes and not the trueth , that they forget their former tales , whiles they inuent newer . As here for example . He that would before allow to Christ on the crosse NO SENSE NOR FEELING OF COMFORT OR IOY , in spirit , soule or body ; Now vrgeth , to promote another purpose , Christs EXCEEDING GENERALL AND CONSTANT IOY euen at the same time , when he spake these wordes , My God , my God , why hast thou forsaken me : and not content with this , he addeth , that Christ euen then IN HIS MIND SPAKE TRIVMPHANTLY OF HIS CONSTANT and CONTINVALL IOY in GOD ; and prooueth it by the words of the holy Ghost , where Dauid being a Prophet spake concerning Christ on the Crosse , that he l l Acts 2. beheld the Lord alwaies before him at his right hand , that he should not be shaken . And therefore did Christs hart reioyce , and his tongue was glad . Vnderstand you , sit faith-maker , the difference or repugnance betweene NO SENSE NOR FEELING OF COMFORTOR IOY , in spirit , soule , or body , A most shamefull contradiction . and EXCEEDING GENERALL , CONSTANT , and TRIVMPHANT IOY in GOD in the mind of Christ ? can you read this , and not thinke you reele , as your reasons doe to and fro ? can you salue this sore without sweating ? or make vp this breach without blushing ? and I pray you since the ground of these wordes is true , in that it is the holy Ghosts , and you may not flie from your owne inference , which you presse so violently against the fathers to beate downe their exposition , how could Christs Soule on the crosse IN THIS EXCEEDING GENERALL , CONTINVALL , CONSTANT , and TRIVMPHANT IOY OF MIND suffer also the paines of the damned and the second death , wherein IS NO SENSE NOR FEELING OF ANY COMFORT OR IOY IN body , soule , or spirit ? Can you hang these gymmoes together , that the one shall not crie shamefull and intolerable falsehood against the other ? the best excuse , that I can make for your , to saue you from ebriety or frensie , is that these things were posted ouer to you from diuers , that saw not each others fansies , and so without due perusing or remembring , where they crossed ech other , you patched their papers together with more hast then good speed . How beit surely I take it to be a iust iudgement of God , when you are diuided from the trueth , to diuide either your tongues from your harts , or your harts from themselues , that all men may learne to take heed how they dally with the Christian faith , or delude the Scriptures . I thanke God I hate you not so much , but for your owne sake I could wish , you had beene silenter , or circumspecter . And see how euill you lucke , or at least your cause is . For heere haue you spoken enough to confute all that you formerly haue said , and afterward will say , and yet you haue brought nothing to infringe that which I said . For a naturall seare and mislike of death , as also griefe and sharpnesse of paine in the body may well stand with a continuall and constant comfort in God ; yea where grace is present and preuaileth , the m m 2 Cor. 4. perishing of the outward man bringeth the renewing of the inward man , and bitter affliction maketh vs seeke after God , and call vpon him the more earnestly for his assistance ; in which case it is most true , that Gods n n 2. Cor. 12. power is perfected in our infirmity . For , when I am weake ( saith the Apostle , in body , ) then I am strong , in spirit . And if Paul could o o 2. Cor. 12. delight in reproches , persecutions and anguishes for Christes sake , and yet feele the smart of them , could not Christ retaine comfort in his afflictions , though his flesh were pressed with extreame paine ? Many thinges more may be strongly alleaged against this opinion . ] With such strength as you haue already shewed , whereneither words nor matter shall hang together . [ p p Defenc. pag. 110 li. 37. As first : that seeing he perfectly knew that as his flesh should now quietly rest , so his soule should enioy perfect glory and comfort more then before it did . ] That doth not quench the detestation , Was there no comfort in all this ? which mans nature hath of death euen by Gods ordinance ; though it comfort and courage the soule in hope of future blisse to indure the paine and horrour of death . S. Austen saith , q q August . epistola 120. Nemo vnquam carnem suam odio habuit , et praeterea non vult anima vel ad tempus abeius etiam insirmitate descedere , quamuis 〈◊〉 se sine infirmitate in aeternum recepturamesse confidat . Tantam habet vim , carnis & animae dulce consortium . No man euer hated his owne flesh , and therefore the soule is not willing to depart euen from the weakenesse of the body for a time , though she beleeue , that she shall receiue her flesh againe for euer without infirmity . Of so great 〈◊〉 is the sweet 〈◊〉 betwixt the soule and the body . And so againe r r 〈◊〉 tract . in 〈◊〉 123. This affection of mans weakenesse , whereby no man is willing to die , is so naturall , that age could not take it from blessed Peter , to whom it was said ( by Christ , ) when 〈◊〉 〈◊〉 old , thou shalt be led whither thou wouldest not . And to comfort us our 〈◊〉 himselfe ( assumed and ) shewed this ( affection ) in himselfe , when he said , Father if it be possible , let this cup passe from me . So that these respects made Christ the more comfortable in death , but by no meanes did vtterly quench the naturall dislike , that Christes manhood had , and lawfully might haue of death , knowing it to be the punishment of sinne , and dissolution of our creation , though by Gods goodnesse it be now made a pass●…ge in his to a better life . Your next reason is of the same stamp . The resurrection of the body maketh no man willing to die , if he could with Gods liking decline death , but obedience ouerruleth the naturall instinct , that God hath impressed in vs to abhorre death . And where you take it for a mighty'pillar in your building , that Christ s s Pa. 111. li. 6. would not so extreamly mourne and complaine only for this cause , as my fansie importeth , you build but on sand , which will haue the greater fall . For I shew you many more causes and senses of those words , then this only ; all which you kindly skippe , and pretend this only which I neuer professed , calling it my fansie , that I cited out of auncient and reuerend writers . t t Defenc. pag. 111. li. 8 Further he knew perfectly , that this was the very appointment of God for the obtaining of his most desired purchase of our health , for the more aduancing of Gods glorie , and for the aduancing of his very manhood . Finally , it was his owne most free and fore-determined will : would he then so mournefully grieue and complaine thereat ? It hath no reason nor likelihood in it . ] You runne your selfe out of breath , and quite besides the way . You shall not need to perswade me , that Christ was resolued and willing to die ; I perfectly beleeue it , and easily confesse it : but how ? as he himselfe declared , the spirit was willing , the flesh was weake . The minde of Christ apprehended and persued all these things which you mention , but that excludeth not the naturall dislike which Gods will is all men should haue of death . This imperfection of mans nature , since it pleased Christ to taste , as well as the rest of our infirmities and affections , you may by no respects nor rewards , make the weakenesse of Christes flesh , to which he submitted himselfe , the Weaknesse appered in Christs flesh , but willingnesse in his spirit . same or equall with the willingnesse of his spirit , which had and shewed the abundance of all grace . Wherefore I maintaine both in Christ , a voluntarie sense of the weaknesse of our flesh , and an heauenly strength of the inward man , which expressed , but ouerballanced the naturall desire of the outward man in Christ. And still you harpe on that one string , which is vtterly out of tune , that he would not do it So extreamly and So mournefully . This extremitie is only your fansie ; for I say Christ did it meekely , obediently , and faithfully , assuring himselfe , that his Father , who all this while had tried his patience , would at his prayer not onely end his paine , but make heauen and earth to witnesse , what account God made of him , though for a season he left him in their hands to be made a sacrifice for our sinnes . u u Defenc. pag. 111. li. 15. Lazarus when he was returned from the ioyes of heauen to take againe his rotten carcase , yet he grieued not at it , nor ought he so to haue done . ] When you sincke in reasons , you ascend to reuelations . Who tolde you , that the soule of Lazarus was in the ioyes of heauen , when Christ raised his bodie from the graue ? Christ placeth the soule of the other Lazarus , that died at the rich mans doore , in Abrahams bosome to be comforted ; and doe you take vpon you to place this Lazarus , that was brother to Marie and Martha , in the very ioyes of heauen ? Where was his soule those foure dayes , you will aske ? It is not for you to aske , nor for me to answere . The things after this life , and out of this world , it is not lawfull for me or you farder to enquire , then the Scripture reuealeth . That such as are raised from the dead should be able by experience to report the ioies of heauen or the paines of hell , or the secrets of Gods kingdome ; is a thing not permitted by God , as we find by Abrahams answeare to the rich man praying that Lazarus might be sent to his fathers house . God hath places and Angels enough to keepe the soules of such , as he meaneth shal be returned to this life , though it be neither in hell nor in heauen . From hell no man is released , and from heauen no man is dismissed that hath once seene God face to face . When x x 1. Cor. 13. that which is perfect is come , then that which is in part shall be abolished , sayth the Apostle . And will you aduenture to abolish perfection after it is come , and to bring men backe to this mortall life , that haue seene God in the fulnesse of his glory , whom no man liuing can see , depriuing them of that vision , perfection , and brightnesse , which the ioyes of heauen haue in them ? It is an enterprise meet for such an encounterer as you are . Paul liuing was taken vp into y y 2. Cor. 〈◊〉 the third heauen , euen into Paradise , where he 〈◊〉 〈◊〉 which he might not vtter . Was Paul then in the ioyes of heauen ? I trow not . For he sayth ; Lest I should be exalted out of measure through the abundance of reuelations , there was giuen vnto me a sting in the flesh , euen the messenger of Satan , to ●…uffit me . If the abundance of reuelation would so exalt Paul when he was but taken vp into Paradise , that he needed the messenger of Satan to humble him , how would the ioyes of heauen , and cleercnesse of Gods face beheld in his glory , exalt men that should afterward liue againe in this wretched world ? And therefore this is like the rest , euen a bolde assertion of things vnknowen ; whereas God wanteth no meanes nor places extraordinarie to detaine the soules of such as shall in his counsell returne to this life , without knowing the secrets or possessing the ioyes of heauen . z z Defenc. pag. 111. li. 22. If your Fathers proue any thing towards your meaning , it is this , because that he complained of his bodily dying . Howbeit , they say not , that he thus complained only and meerely The Defender 〈◊〉 the Fathers proue my meaning . for that . Neither do I thinke will you plainly holde this , NEITHER DO VVE DENIE THE OTHER . ] If the Fathers meaning be , which you now consesse , that Christ on the crosse complained because of his bodily dying , then proue they as much as I produced them sor : and your admitting this exposition of theirs sheweth , that all this while you idlely sought to subuert their assertion with your strong allegation ( as you supposed ) to no purpose , since now you denie it not . And where you pretend , they say not ONLY and meerely for that , you come too late with your exception : For since Christ made no complaint on the crosse but this , My God , my God , why hast thou forsaken me ; if in that he complained because of his bodily dying , as you do not denie ; then all proofe for your hell paines out of those words is quite excluded , aswell by their opinion , as by your owne confession . And your making Christs complaint on the crosse to be a a Pa. 111. li. 22 improbable , yea vnlawfull , conuinceth you by your owne mouth , that within the compasse of fiue lines you are contrary to your selfe , and charge Christ with vnlawfull mourning , which amounteth to as much as sinfull . As for mine opinion , what respects Christ might haue in that complaint of his , I haue before deliuered , so that your so grieuing and so mourning only and meerely for that , is but a sillie refuge , when you can not otherwise resist the trueth . b b Defenc. pag. 111. li. 32. & 28. These Fathers had no purpose here to exclude the suffering of Christes soule , but only to denie that his Godhead suffered . They stroue here with heretikes , whose controuersies were farre from our question . ] Indeed the heretikes against whom they wrote , tooke great holde of these places on which you build your hell paines ; and because they were Heretikes alwayes vrged the same places whi●…h the Desender doth . somewhat darke and doubtfull , they stumbled many weake Christians with them euen as you doe . Their purpose I know was to proue Christ no God in nature , because he feared and sorowed in the Garden , and complained on the Crosse , as if he were forsaken ; which things they thought vnfit for him that was God. The Fathers to repell their heresie , and to open this obscuritie , insist plainly on these points , that the Mediatour must be God as well as man , and that the Godhead of Christ incarnate was impassible , and could not suffer any violence or change ; but his manhood might and did suffer somethings in soule , as feare and sorow ; and somethings in bodie , as paines and death . But generally when they speake of death , they neuer intend as you doc , the death of Christes soule as well as of his bodie , but they meane plainly the death of the Crosse described by the Euangelists , which is farre from the second death or the death of the damned . c c Defenc. pag. 111. li. 36. The very same doth Hilarie also , where he sayth , that this in Christ was Corporis vox , The outcrie of his bodie , he plainly meaneth it of his whole manhood , the opposition being betweene it and his Godhead , as the Scripture often doth . ] If your authoritie be such , that you may take bodie for soule , and life for death , where you will , you may soone make a shew , that the Fathers intend nothing against your doctrine : but if you must proue it as well as say it , then is it the most riotous and most ridiculous course that can be , to take one contrarie for another : for so you may proue darknesse to be light , vice to be vertue , falshood to be trueth , and infidelitie to be faith . What the Fathers taught touching the death of Christes soule , when we come to the place we shall plainly see by their owne asserting , and not by your peruerting ; in the meane time you were best bring stronger proofes than these , that you will take the bodie for the soule , if you meane to conclude any thing out of the Fathers for your croslegged doctrine . d d Trea. pag. 9. The Scripture often doth the like , you say , as you haue shewed in your Treatise . ] There you haue childishly abused a number of Scriptures , and yet no way prooued , that any where the bodie signifieth the soule , or standeth for the soule . That the soule is a consequent to the bodie , and the bodie likewise a consequent to the soule , wheresoeuer The s●…ule is a c●…nsequent to 〈◊〉 〈◊〉 〈◊〉 , but no part of it . the Scripture speaketh of men liuing heere on earth , is a sure and safe rule ; because no man heere liueth , that doeth not consist of soule and bodie : yet that is no proofe , that what is attributed to the bodie , must be verified of the soule , much lesse that the one must be taken for the other . Looke but to your owne examples , where bodie is named : e e Rom. 6. Let not sinne reigne in your mortall bodies , sayth the Apostle . If here you will comprehend the soule vnder the name of the bodie , you must grant in exact words , that the soule is mortall , which is an open heresie destroying the summe and effect of the Christian faith . Againe : f f 1. Cor. 6. Euery sinne that a man doth , is without the body , but the fornicato-sinneth against his owne bodie . If in this place the bodie conclude the soule , then euery sinne ( saue fornication ) is without soule and body , and consequently no sinne ; which is a doctrine a man would thinke meet for no Diuine . The third instance which you bring , hath not so grosse sequels , but as plaine falshoods : g g Hebr. 10. Sacrifice and burnt offerings thou wouldest not , but a bodie h●…st thou ordained me ; whereof the sacrifices offered by the Law were h h Ibid. vers . 1. shadowes . Now did the bodies of beasts slaine , or their bloud shed , prefigure the Soule of Christ , or the death of his bodie ? These be the places , on which you build your vnsound obseruation , that the Scripture doth often take the bodie for the soule , which are so sensibly false , that they need no Refuter . But we reason of death , which seuereth the soule from the bodie , and therein to say the bodie must be taken for the soule , is a very sincke of sottish absurdities and falsities . For what can be more repugnant to trueth and sense , than to take a dead bodie for a liuing soule , and when they are so farre seuered by nature , to say they must agree in name , and the one be called the other ? Peruse now the Fathers , which you would faine wrest to your purpose , and see whether they doe not flatly contradict your deuice , that the body in their speaches must be taken for the whole man , and so the death of Christes body for the death , as well of soule , as of the body . Epiphanius is the first , that you would frustrate with your deuices , and the first that shall conuince your falshood . He saith the manhood of Christ spake these words , Now seeing the deity together with the soule moouing to forsake his sacred body . What death call you that , where the soule moueth and forsaketh the body ? then in that complaint of Christs the thing forsaken was his body alone by the iudgement of Epiphanius , and the deity i i Epiph. contra 〈◊〉 〈◊〉 . 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with the soule did mooue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to forsake that sacred body . Which way doth this prooue the soule or the whole manhood of Christ to be forsaken , when Epiphanius expresly saith , the deity with the soule did mooue to forsake the body ? Hilarie is the next , whom you would infect with your fansie , but finding no words in him meet for your matter , you are forced shamefully to misconster the body for the soule , and the death of the one for the death of the other , which is all the hold you haue in Hilarie , though you lustily would beare out the rest with the copy of your countenance . Notwithstanding Hilarie doth not only preuent , but also refute your mistaking . For in plaine words he saith k k 〈◊〉 〈◊〉 〈◊〉 . 10. Querela derelicti morientis infirmit as est , traditio spirit us morientis excessio est , The complaint ( of Christ ) that he was forsaken was the infirmity of one dying , the yeelding vp his spirit was his departure hence , when he died . And againe , Tradens spiritum mortuus est ; Christ died by deliuering vp his spirit . Sepultus est Christus , quia & mortuus est , mortuus autem est , quia & moriturus locutus est , Deus , Deus meus , quare me dereliquisti . Christ was buried because he was dead ; and ready to die , he said , My God , my God , why hast thou forsaken me . So that Christes death , when he spake those words , was not past nor present , but then to come , as Hilarie noteth by the future tence , and was the deliuering vp of his spirit into his fathers hands . I trust you dare not defend , that Christ in or after the deliuering vp of his spirit , suffered the paines of hell or the second death , and yet saith Hilarie those words Christ spake of his death , that was to come . Tertullian is the last , whose words though you mightily mistake & mistranslate , yet make they nothing for you , but against you directly . Writing against Praxeas , that denied the Father and the Sonne to be two distinct persons , and taught that the Father became sonne to himselfe , l l 〈◊〉 〈◊〉 〈◊〉 . ca. 2. and was made man and crucisied , after many proofes to shew the person of the sonne to be different from the person of the father , he citeth those words of Christ on the crosse , My God , my God why hast thou forsaken me ; and saith , m m Ibid. ca. 30. h●…c vox carnis & animae , idest hominis , non sermonis , nec spiritus , id est Dei propterea emissa est , vt impassibilem Deum ostenderet , qui sic filium dereliquit , dum hominem eius tr●…didit in mortem . Caeterum non reliquit Pater Filium , in cuius manibus Filius spiritum suum posuit . Denique posuit , & statim obijt . Spiritu enim manente in carne , caro omnino mori non potest . Ita relinqui a Patre fuit mori filio . This voice of the flesh and soule , that is of the man , not of the word , nor of the spirit , that is not of God , was therefore spoken to shew that God is impassible , who so left his sonne , whiles he deliuered his manhood to death . Yet the Father did not ( altogether ) forsake the sonne , into whose hands the sonne breathed out his spirit . For he breathed it out , and straigh●…way died . Whiles the spirit remained in the flesh , the flesh could not die at all . So that to be forsaken of the Father , was in the sonne to die . Here are the words of Tertullian in order as they stand . Where it is euident , that he affirmeth no death nor forsaking in Christ , but only that , when the spirit left the body . His words are plaine . The Father forsocke not the sonne , into whose hands the sonne deposed his spirit . For he laid it downe , and died . So to be forsaken of the Father was ( this ) for the sonne to die , by laying downe his spirit or soule , as before he prooueth Christ did . Then suffered Christ no death of the soule , since he died not , till he breathed out his spirit into his fathers hands ; and other forsaking the sonne felt none , then so to die by the separation of his soule from his body . Now touching the voice of the soule and the flesh , whereof Tertullian speaketh ; What forsaking 〈◊〉 〈◊〉 of . either he maketh three parts in man , as the Apostle doth Thess : 1 : 5. verse : 23. the spirit , the soule , and the body , and then the soule noteth the operations of life and sense , which were to cease for the time by death ; or els he affirmeth this voice came from both soule and body , because the soule was to be separated from her body by death , as well as the body to be left dead ; both which are a kind of forsaking . Other death he nameth none here , then to die by breathing out the spirit . And so long as the spirit abideth in the flesh , the flesh he saith cannot die at all . Christ therefore endured no death whiles his spirit did abide in his body , and consequently no death of the soule ; and when he breathed out his spirit he straightway died , which was the forsaking , that he complained of in those words . So that all your collections heere out of Tertullian are your additions to Tertullian , and not so much as one of them to be found or fet from his text . He speaketh not a word that Christ n n Defenc. pag. suffered in both these parts from his father , nor that this ( death or forsaking ) o o li. 15. was ment of the flesh and of the 1 12. li. 20. soule , as you falsly translate him . And as for Tertullians confirming that p p li. 26. heresie of Christes being no true naturall man , except Christ suffered q q li. 23. the stroke of Gods hand in his soule , as the proper vengcance of sinne , this is your blinde deuice absurdly foisted into Tertullian , without any word or letter sounding that way . r r Defenc. pag. 112. li. 31. This dereliction of which he speaketh , is more 〈◊〉 the separation of the soule and bodie : euen the separation of the deitie from the whole manhood , which is the death of the soule . I speake nothing here but the Fathers words , yea the Scriptures . ] Your setting vnto Tertullian Tertullian nameth no death but of Christes bodie . your owne sense , is an impudent attempt , and the weakest argument that can be , when you tell vs he meaneth so , though he speake not one word touching the death of the soule , but as exactly as he can or should , nameth the death of the bodie , by this that he sayth : Denique ( spiritum ) posuit , & statim obijt . Spiritu enim manente in carne caro omnino mori non potest . Christ layd downe his ( spirit ) and straightway died . For whiles the spirit remained in the flesh , the flesh could not die at all . What was it to lay downe his spirit into his fathers hands , as the Scripture speaketh of Christ on the crosse , but to die the death of the body ? Those very words Tertullian here citeth and vseth , and thereby prooueth the Father had not inwardly forsaken the sonne , since the sonne by the manifest words of himselfe reported in the Euangelist , commended and yeelded his spirit to his fathers hands . So that against the death of the soule , Tertullians words are pregnant : ) for how did the soule die , that was commended into Gods hands ? ) and other death Tertullian nameth nor meaneth none , but only this . Denique ( spiritum ) posuit , & statim obijt . Christ laied downe ( his spirit into his fathers hands ) and straightway died . As for your speaking nothing heere but the fathers and the Scriptures words , beware you take not vp the Diuels trade , to keepe their words , and peruert their sense . It is no great mastery to abuse mens words , yea the word of God , which all Hereticks haue euer drawen to their owne false and wicked purposes . s s Defenc. pag. 112. li. 34. Your owne place of Epiphanius saith , that now his deity departed from his manhood . So saith your owne Hilarie also . Corporis vox contestata recedentis a se Dei dissidium . So saith Ambrose , clamauit homo diuinitat is separatione moriturus . The man Christ did crie being about to die by the separation of his Godhead . You alleage three places to this purpose , and either corrupt , or peruert all three most apparantly . ●…piphanius saith , that Christs deity TOGETHER WITH THE SOVLE departed from his sacred body , which is as plaine a description of bodily death , as may be vttered . You leaue out the words , TOGETHER WITH THE SOVLE , as crossing your course , and turne the body into the soule , meaning by this corruption to load Epiphanius with a sense cleane contrarie to his owne . Hilaries words spoken of Christes body , you enlarge to the whole manhood of Christ , and thence conclude directly against Hilaries meaning and words , that the deity departed from both , where as Hilarie professeth of Christ ; t t Hilarius de Trinitate li. 10. Derelinqui se ad mortem questus est , sed TVNC confessorem suum secum in Regno Paradisi recepit . Christ complained that he was ( forsaken or ) left vnto death , but EVEN THEN he receiued the Thiefe that consessed him , into the kingdome of Paradise iointly with himselfe . Ambroses words are u u Ambros in Luc. li. 10. de commendatione spiritus in 〈◊〉 Patris . Clamauit homo diuinitatis sep●…ratione moriturus . The man Christ cried ( not then dead in soule , when he cried as you would haue it , but ) ready to die , or that after should die , when he yeelded his spirit into his fathers hands . The very next sentence before sheweth that this departing was of the diuinity from the body , to leaue that vnto death . x x Ibidem . Euidens manifestatio contestantis Dei secessionem diuinitatis & corporis . A manifest speach of God witnessing the departure of his diuinity from his bodie . So that by no meanes Ambrose euer imagined that Christes soule died , but as he expresseth himselfe in the same Chapter ; y y Ibidem . Caro moritur , vt resurgat , spiritus Patri commendatur , vt pax fuerit in Caelo . The flesh dieth , that it might rise againe ; the spirit is commended to ( God ) the father , that peace might be established in the heauens . Thus shortly haue you taken the paines to produce three Fathers for the death of Christes soule , and haue as shamefully peruerted and inuerted euery one of them , which is no newes with you ; and yet all that you can conclude out of them may amount to a pestilent heresie , if you will , that the vnion of Christes person was dissolued for the time of his death , but it can neuer inferre any thing pertinent to your purpose . z z Defenc. pag. 113. li. 4. Here the Fathers do s●…ew indeed that Christ died , but more than a meere bodily death ; euen the death of the soule also . ] Heere the Fathers are exquisitly belied and falsified , otherwise that Christes soule died , they offer neither word nor syllable sounding that way . And though you can not speake trueth in so false a cause , yet you should learne to spe●…ke coherently . You grant they auouch here , that Christ died the death of the bodie , and more , euen the death of the soule also ; whereas it is euident by the words of the holy ghost , as also by your owne positions , that Christ neither did nor could die these two deaths at one time . For by the manifest witnesse of the Euangelist , Christ a a Luc. 22. 〈◊〉 his spirit into his Fathers 〈◊〉 , and so died . Then most certeinly the soule of Christ was accepted and receiued into the hands of God , which I trow is life , and not death , when the bodie was left to death . Wherefore if their words concerne his bodily death , they by no meanes admix the death of the soule , since they all affirme a●… the Scripture doth , that Christ committed his soule to his Fathers hands , and so died ; of which death they say he spake in those words , Why hast thou left me , that is , to die , as they expound it . Now if you affixe any death to the soule of Christ , I hope you will free him from it , before he commended his soule into his Fathers hands . And so the one must be ended , before the other could enter ; and consequently , if they spake of the latter , their words haue no intent to implie the other . But what dispute we of their meaning , when their words are so manifest , that you can not hale them to your hell-paines , but by shamefull corrupting of their sentences , and wilfull misconstruing the bodie for the soule ? b b Defenc. pag. 113. li. 6. What is the separation of the deitie from his soule els but the death of his soule ? ] Which of these Fathers doth auouch the separation of Christes deitie from his soule ? Is it so small a mote in your eye , that Christes deitie was separated from his humane soule , that you may loosely and lightly surmise it by disordering and altering other mens words ? At this speech of Ambrose you could not so grosly haue stumbled , had you but read the Master of the Sentences , who long since in one whole distinction of his third booke examined those words , and answered as the trueth is , that separation in that place was taken for want of protection , and withholding Christes power , whiles the bodie died . c c Sententiarum li. 3. dist . 21. Separauit se 〈◊〉 , 〈◊〉 subtraxu protectionem . Separauit se foris , vt non esset ad defensionem , sed non 〈◊〉 defuit ad vnionem . Si non ibi cohibuisset potentiam , sedexercuisset , non 〈◊〉 Christus . The deitie seuered it selfe , because it withdrew protection . It separated it selfe outwardly not to defend , but if failed not inwardly to continue the vnion . If it had not refrained , but exercised power , Christ could not haue died . Theodoret calleth this dereliction , d d In Psal. 21. The permission of the deitie , that the humanitie might suffer . And Isychius sayth , e e 〈◊〉 in 〈◊〉 . li. 5. ca. 16. Diuinit as abijsse dicitur , cohibens propriam virtutem ex humanitate , vt daret spacium Passioni . Christs deitie is sayd to depart by withholding his owne power from his humanitie , that he might giue time to his Passion . Otherwise it is a certaine truth which ●…ulgentius teacheth : f f Ad 〈◊〉 lib. 3. Licet in Christi morte carnem morie●…tem fuisset anima desertura , diuinit as tamen Christi nec ab anima , nec à carne posset separari suscepta . Though in Christes death the soule were to forsake the bodie dying , yet the deitie of Christ could not be seuered from the soule , nor from the bodie once assumed . g g Defenc. pag. 113. li. 7. Howbeit note , I pray , that neither the Fathers nor I do meane any separating of the vnion of both natures in Christ , nor the separating of any holinesse or habituall grace of God from his soule , nor the separating of Gods loue from him , but the separation of all comfortable feeling and assistance of the Godhead . This separation is meant and may be called the death of the soule . ] If you separate none of these , what then is it that you separate from the soule of Christ to proue it dead ? [ All comfortable feeling and assistance of the Godhead . ] He knew himselfe to be personally God and man , he saw his soule full of all truth and grace , he was assured , the loue of God towards him could neither faile nor change ; he knew that his obedience and sacrifice were acceptable to his Father , and should be the redemption of the world , and he was most certaine , that the third day he should rise againe into immortall and celestiall glory , hauing men , diuels and angels , euen all things in heauen and earth subiect to his manhood . Were all these no comforts ? or was there no assistance of the Godhead in these ? Nay take but your owne words a little before , that Christ on the crosse , euen when he complained of his forsaking , was in h h Pag. 110. li. 28. exceeding generall and constant ioy , and had as Dauid foreprophesied of him , i i 34. constant and continuall ioy in God ; was there no feeling of all this triumph and ioy so exceeding , constant , and continuall ? May a man be so franticke , as to confesse that Christ felt all this , and yet to say he had no comfortable feeling ? [ This may be called the death of the soule . ] To him that calleth light darknesse , good euill , faith feare , ioy discomfort , this may seeme death ; which by all the rules of the sacred Scriptures is called the life of the soule heere on earth ; but by no man that vnderstandeth or careth what he sayth , can this be called or defended to be the death of the soule . k k Defenc. pag. 113. 〈◊〉 〈◊〉 . As it is life to the soule to feele and to enioy the glory of God , Psal : 16. 21. so it is death to feele the want and absence thereof vtterly . ] Hauing abused the Fathers at your pleasure you offer now the like , if not worse , to the Scriptures . The sixteenth Psalme vers : 11 not 21 as you quote it , sheweth vs , that there is a way to life reuealed here on earth , but the fulnesse of ioy is in Gods presence , when we shall behold his face , as the Angels doe in heauen . The way to life is grace , wherewith Christ was replenished from his mothers wombe , and in greater measure then all his members . For he had the fullnesse thereof in this life , where the perfectest men haue but a measure thereof , and we l l Iohn 1. all haue receaued of his fulnesse . The plenty of pleasure , which is at Gods right hand , is euerlasting glory both of soule and body , into which Christ entred after his Resurrection . How doth this prooue , that Christs soule was dead during the time of his Pa●…sion ? if a man would seeke out a place to confirme the contrarie , he cannot light on a better . For these words pertaining directly to Christ on the crosse conclude , that euen in the midst of his sufferings m m Psal 16. v. 11 the waies of life were made knowen to him by God , and that after his rising againe , God would Replenish him with the ioy of his countenance , which was euerlasting glory in the heauens . The one he possessed , the other was promised , more then which the soule of man cannot enioy in this life . Now except this be your rage rather then your reason , that all mens soules are dead , till they come to behold God face to face in the heauens ; I see not what you can hence collect touching the death of Christs soule . The contrarie may be soundly concluded out of this place . For the wayes of life were made knowen to him here on earth , and by him to all men liuing , since he prosessed himselfe to be the n n Iohn 14. Way , and the Truth , and the Life ; and the promises of God to him as farre exceeded all honour and glory reserued for men , as it was possible for the head to excell his members . o o Defenc pag. 113 li. 1●… . This heauenly life Christ tasted a while in his transsiguration , this death he felt besides his bodily death on the Crosse. If Christ neuer tasted an heauenly life but in his transfiguration , then all the time of his conuersing heere on earth he felt your hellish death , and not in his passion only : but what madnesse is this to affirme either of Christ , or of his members , that their soules are dead , till they come to behold Gods face in the glory of his Kingdome ? If these be your best proofes for the death of Christs soule , 〈◊〉 heed you be not estr●…nged from the life of God through the ignorant wilfullnesse or your heart , that thus confound heauen and earth , life and death , to maintaine your fansies against both Fathers and Scriptures . But of the death of Christs soule we shall haue better occasion afterward to speake , when we come to handle it at large , where I will by Gods grace let the Reader see , how resolutely and absolutely the Fathers ioyning with the Scriptures repell the death of Christs soule as a pestilent point of false doctrine ; vnlesse we take it as a figuratiue kind of speach , which is nothing to the principles of our faith , nor to the true price of our Redemption , since we must not conuert the truth of Christ to figures and phrases . p p Defenc pag. 11. li 〈◊〉 . Your fourth exposition for any thing I see may be granted , for it seemeth to be the same in effect that we hold . ] If the fourth exposition be granted , then two of your chiefe 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 on the 〈◊〉 . grounds , on which you raise your hell paines suffered in the soule of Christ , vtterly sincke . For then Christ spake these words of his members , not of his owne person , and it was no such dolefull and vncomfortable mourning and 〈◊〉 his owne soule as you suppose , but a praier full of power , fauour , and grace ; whereby the sonne of God auerted from vs the separation , that was betwixt God & vs , and made peace in heauen and earth , reconciling man to God , that before was forsaken of him . [ q q Pag. 113 li. 2●… . Was it remooued from vs ? then surely it was laid on some body els . Now that must needes be vpon himselfe . ] You fall to rouing in steed of reasoning . Euerlasting death and hell fire it selfe were remooued from vs. On whom then were they laid ? Desperation , confusion , reiection were likewise remooued from vs. Were they therefore laid on Christ ? 〈◊〉 of sinne , and corruption in the graue shal be likewise remooued from vs. Were these also laid on Christes person , or did he suffer the very same , that we should ? keepe such reasons for your hellish mysteries , they haue no force in true religion , nor I think with any sober or well aduised reasoner . The punishments of this life imposed on all mankind Christ suffered for vs , and by them freed vs from euerlasting damnation and destruction , which were the due wages of our sinnes . He therefore paied a price for vs , which was the shedding of his bloud vnto death on the Crosse , and by that ransomed vs from the captiuitie and miserie , that otherwise were appointed for sinne . r r Defenc. pag. 113. li. 30. Where you obiect Athanasius , that he could not be forsaken of his Father , who was alwaies in his Father , it is meerely wrested . Athanasius speaketh against Arius also , that Christs deity could not be for saken of his Father , and so was not inferiour to his Father . ] What talke you of wresting , that neuer yet conceaued any Fathers words rightly , no more then you doe that of Athanasius , which I brought ? You catch at a piece , and runne your way , as though you were cleerely acquited ; but returne to the text , and looke on the rest with shame enough . Who was he , that spake those words , Why hast thou forsaken me ? I trust he was the sonne of God , though now incarnate , who before his incarnation was equall with his father in the forme of God. Els Peter was much deceaued , when he said vnto him , that stood there in presence , Thou art the sonne of the liuing God ; and Christ himselfe was more then deceaued , when he answered , s s Matth 16. Blessed art thou , for flesh and bloud hath not reuealed it vnto thee ; but my Father which is in heauen . Then speaketh not Athanasius of Christs diuine nature , but of his person , which was t t Athanasius contra 〈◊〉 serm . 4. ALWAIES in his father , that is before he spake those words and after . And euen when he spake those words , the father declared , saith Athanasius , by the miracles presently following , that he was THEN ALSO in his sonne ( incarnate , ) as euer before . Doth not this directly conclude , that Athanasius intended God was in the speaker of those words , euen when he spake them , and that at no time the father forsooke the person incarnate , no not when he spake those words , since God to shew that he had not forsaken him , who then spake vnto him , made heauen and earth to witnesse , how much he esteemed the person , that so complained ? u u Defenc pag. 113. li. 35. Touching Christs humanity Athanasius denieth not , but God might for sake it : for so the Scripture saith . ] The question is not for the word , but for the sense . You finding the word of forsaking to be vsed in the Scripture , put what sense you list to it , and thence would prooue the death of Christs soule with as strange positions , as the maine error it selfe . For you grant Christs manhood was not forsaken neither of Gods FA●…OVR , nor GRACE , nor of continuall and constant ioy in God , much lesse of What contrarieties the Defender is driuen to . the fulnesse of Gods spirit , which rested on him ; and yet you say , he died the death of the soule for want of comsort . As if there were no comfort neither in the grace , nor in the fauour of God , nor in the ioies of his spirit , nor in the hope of his promises , all which were most assured to him to the highest degree , that any creature was capable of . Did you meane , that he had no ease of his paines , nor end of reproches , whiles he liued , as also no deliuerance from the hands of his persecutors , nor protection from death , all these might be borne with , since the Scriptures giue manifest testimony , that these things he suffered till he died ; but these things , that are true , will not serue your turne , you vrge his soule died : because he had no heauenly life , such as he tasted in his transfiguration , where x x Matth. 17. his face did shine as the 〈◊〉 , and the clothes were as white as the light , which prooueth his soule to be no more dead in his passion , then it was all his life long besids , and that will no man in his right wits auouch of Christ , or of his Saints here in earth . y y Defenc pag. 114. li. 1. & 4. Your fift exposition is Leos conceit , without warrant , farre fetcht , hardly applied . Origen is also here as weake . ] Pricke on in your pride , despising all the world besids your selfe , and skorning euery mans opinion , that hitteth not right with your fansie ; though The fift sense of Christes complaint on the crosse . few men speake or write so absurdly , and falsly as you doe . Leos exposition vtterly subuerteth your hellish assertion , and that maketh you fling it away with such disdaine as you doe . Otherwise it hath more vicinity with the circumstances of the text , then yours by many degrees . For there is nothing in Leos interpretation , which accordeth not with the Christian faith , and hath his foundation in the very words of the sacred Scriptures ; in both which your hellish and harrish application faileth . He saith ; z z Leo de Pass . Dom. serm . 16. Vox ista doctrina est , non querela ; those words were an instruction , not a lamentation . And his reason is past your refuting . Cum in Christo Dei & hominis vna sit persona , nec potuerit ab eo relinqui , à quo non poterat separari , pro nobis trepidis & infirmis interrogat , cur caro pati metuens ex audita non fuerit . Since in Christ there was but one person of God and man , & he could not be for saken of him , from whom he could not be seuered , he ASKETH for our sakes , that are fearefull and weake , why flesh fearing to suffer was not heard . Which of these things can you refell with all the witte in your head ? the coniunction and communion of both natures in one person of Christ you were not best meddle with , lest you sowe damnable heresies as thicke , as you haue done notable absurdities . He saith further , Cur for quare , and non exandities for relictus . Aske the Boyes in Pauls schoole , what difference betwixt cur and quare , both signifying WHY , and being both interrogatiues , as Leo rightly obserueth , concurring with that of Saint Austen , who said , as we haue heard before , a a August . epist. 120. Causam commonuit requirendam , cum addidit , vt quid dereliquistime . Christ warned ( them ) to search for the cause , when he added , WHY HAST THOV FORSAKEN ME ? His exposition of the word forsaking , he taketh out of the very Psalme , whence Christ cited the rest . For so Dauid ioined them together . My God , my God , why hast thou forsaken me ? and art so farrc from saui●…g ( or deliuering ) me . I crie by day , and thou hearest not . So that not to heare , and not to deliuer , is the for●…aking which Dauid ment in that place , and which in all likelihood our Sauiour intended , ( as Saint Austen thinketh ) if he spake of his owne person . b b August . Ibid. Quare me dereliquisti , tanquam diceret , relinquendo me , hoc est , non me exaudiendo , longè factus es à salute mea , praesenti scilicet salute huius vitae . Why hast thou forsaken me , as if he should haue said , leauing me , that is , not hearing me , thou art farre from sauing me , to wit from the present safety of this life . So saith Leo. c c De Passione serm . 16. In ipso tantae victoriae exaltatus triumpho , causam & rationem , qua sit relictus , id est , non exauditus , inquirit . Christ exalted in the triumph of so great a victory , inquireth the cause & reason why he is forsaken , that is , not heard . The reason therof he giueth soberly , learnedly , and truely , howsoeuer your humour like it not . d d Idem de Pass . Dom. serm . 17. That the Lord should be deliuered to his passion , it was as well his Fathers will , as ●…is owne ; vt 〈◊〉 non solum Pater relinqueret , sed etiam ipse se quadam ratione desereret ; That not only the father might leaue him , but that after a sort he should forsake himselfe , not by any fearefull shrincking , but by a voluntary cession . For the power of Christ crucisied conteined it selfe from those wicked ones , and to performe his secret disposition , he would not vse any manifest power . He that came by his passion to destroy death , and the author of death , how should he saue sinners if he would haue resisted his pursuers ? And touching that kind of forsaking , which you dreame of , he saith ; e e Ibidem . Iud●…orum hoc fuerit , vt Iesum crederent a Deo relictum , in quem tanto scelere saeuire potuissent , qui sacrilega illusione dicebant , alios saluos fecit , seipsum non potest saluum facere . Let vs leaue this to the Iewes , to thinke Christ forsaken of God , on whom they could execute their rage with such wickednesse ; who sacriligiously deriding him saied , he saued others , he cannot saue himselfe . He was then forsaken of his father , when he was deliuered into the hands of the wicked , that is , he was not defended from them ; yea he would forsake himselfe , that is , he would vse no manifest power against them , but willingly yeelded himselfe into their hands to suffer what they would . This is the forsaking , saith Leo , which the Scripture alloweth . That other sort of forsaking , that God indeed had left him & would not help him in his good time , that is rather the perfidiousnesse of the Iewes , which obiected so much vnto him , then the faith of Christians . Origen , you say , is here as weake ; ] and why ? because you say the word ? you take vpon you like a Iudge to set downe your vnwise censure on euery mans words , you take not the paines to refute them by any colour or shew of reason . Origen saith , that f f Orig●…n 〈◊〉 Matth. 〈◊〉 . 35. Christ was forsaken of his Father , when he tooke vnto him the forme of a seruant , and came to the death of the crosse , which amongest men seemed most shamefull . Then maiest thou plainly vnderstand , what he ment , when he sayd , why hast thou forsaken me ; comparing that glory , which he had with his Father , to this shame , which he despised enduring the Crosse. Tell vs not what you will mislike , but what you can refute in this saying . And since you require the reasons of all other mens speaches , and thinke your selfe priuiledged to speake without all reason , what say you , which was the greater abasing or forsaking , for God to lay aside the power and glory of his maiesty and to take vnto him the shape of a seruant , and therein to die the shamefull death of the crosse ; or for man to want comfort in his affliction ? which was the greater emptying , or humbling himselfe in Christ ? If Origen in this point be weake , the Apostle is as weake , who nameth this as the greatest g g Phil. 2. EXINANITION , that Christ endured ; saying , he being in the forme of God ( that is equall with God ) emptied himselfe , and tooke on him the forme of a seruant , and humbled himselfe , and became obedient to the death , euen the death of the Crosse. Origen goeth right with the Apostles words , and saith this was the greatest dereliction , or humiliation that Christ suffered ; and before you can with any reason controle this speach you must correct the Apostles text , and in steed of the death of the Crosse , put in the death of the damned , which is a mystery the apostle neuer heard , nor spake of . Origen therefore concludeth . h h Origen . v●… supra . Vnde non estimes more humano Saluatorem ista 〈◊〉 propter 〈◊〉 , quae comprehenderat eum in cruce . Wherefore thinke not our Sauiour spake this after the m●…ner of men for the calamity , which apprehended him on the crosse . For so if 〈◊〉 take it , thou shalt not seeke for things worthy his diuine voice . i i Defenc. pag. 114. li. 6. Also these senses be contrary to all the rest here obserued . ] If they were , what is that to the goodnesse of your cause ? Is it such newes , that diuers men should make 〈◊〉 senses of some places in holy Scriptures ? If there be so abundant and different meanings of these wordes , then your conclusion of hell-paines out of that complaint is more than crackt . What warrant haue you , but your owne will , to make any such construction of Christes words ? And the word forsaking hauing so many degrees , respects , and diuersities , as wee see by these learned Fathers , you must proclaime your selfe more than a Patriarke , euen a Pope , that must haue , and will haue the sense of holy Scripture shut vp in the closet of your owne brest , before your inference of hell-paines suffered in the soule of Christ will be consequent to these words . k k Defenc pag. 114. li. 7. Your sixth and last sense is likewise contrary to the rest , and as improbable in it selfe ( or more ) than the former : That Christ should here cite the beginning of that Psalme , onely to shew the Iewes , that their wrongs towards him were prophesied of before . This alreadie I The sixt sense of Christs complaint on the crosse . fully answered , which you refute not . ] What should I refute a brainsicke Presumer of his owne ignorant conceit , and a proud despiser of all other mens words and reasons ? This , you say , you haue alreadie fullie answered in your Treatise . ] If you had sayd foolely , I might the sooner haue beleeued you : for what is there in that answere , but extreame pride and follie ? All your answere is , l l Trea. pa. 66. li 31. Which sense is most absurd . What patch can not presently giue this answere to any thing ? But more fully , you say , m m Ibid pag. 67. li. 7. This is too fond to be spoken . Such liquor doth rellish well your lippes . All mens sayings are fond to a foole , saue his owne , which are most foolish of all . I brought you the iudgements of Ierom and Chrysostom , and all the answere you vouchsafed vnto them , is that which I now repeat ; which whether it sauour of any sobrietie , I relinquish to the Reader . [ But you adde a reason thereof in your Treatise . ] Such as would make a man sicke to heare an idle companion prate so boldly and loosely . Your reason forsooth is , for so you will haue it called ; [ n n Ibid. pag. 66. li. 32. As if when they had mocked and reuiled him at noone or before , he would then three whole houres after tell them of such an answere in the Prophet . ] As if you stood by and kept the Register , when they left mocking and deriding Christ on the crosse . That he was crucified about mid-noone , and spake these words about the ninth houre , which was three of the clocke after noone , the Scripture doth witnesse , but how long they continued their scorning and scoffing at him , no Scripture doth limit . Saint Matthew nameth the high o o Matth. 27. vers 41. Priests with the Scribes , Elders and Pharises , the p p 〈◊〉 . 〈◊〉 that were crucified with him , and such as q q 〈◊〉 . passed by reuiled him , wagging their ●…eads , and r r 〈◊〉 . saying , Thou that destroyest the Temple , and buildest it in three dayes , saue thy selfe . If thou be the Sonne of God , come downe from the crosse . S. Luke addeth , That s s Luc. 22. v. 35. the people which stood and beheld , mocked him , as well as the Rulers , and the souldiers also mocked him , and came and offered him vineger . How long this continued from all sorts standing and passing by , if you take vpon you to tell , you must consult with Balaams beast ; for no man can tell you , vnlesse you finde by the starres how long that sturre dured . For my part I thinke , as they were neuer satisfied with his torments , so neuer left they taking all occasions to deride him , as we may perceiue by the very speaking of these words ; vpon which some sayd , Let be , Let vs see if Elias will come and saue him . Now if the very passengers did not refraine their tongues from 〈◊〉 on him , shal we thinke the standers by did so quickly leaue with mouth to 〈◊〉 , 〈◊〉 heart to disdaine him , and condemne him as forsaken of God , in the midst of so many shames and miseries ? And the poison of their hearts accounting him to be wicked and reiected of God , was the thing which Christ respected , as well as the 〈◊〉 of their tongues . But what if their mocks did cease at twelue of the clocke , as you 〈◊〉 presume with out all good ground , might not Christ therefore in this 〈◊〉 〈◊〉 their 〈◊〉 words and hatefull thoughts three houres after , when now he was 〈◊〉 to giue vp the ghost , though whiles life did last , he was content with all quietnesse and silence to endure them ? Was it so fond and absurd as you talke of , to 〈◊〉 them with the beginning of that Psalme , that all these things which he had suffered , and they had vsed towards him , were foreprophesied of the Messias and Sauiour of the world ? Who but a man destitute of wit or sense would giue such entertainment to two so learned and ancient Fathers for so saying ? t t Defenc. pag. 114. li. 16. Your authorities are bare arguments . Ierom bringeth no reason , but his owne word . 〈◊〉 I see not what he sayth to your purpose at all . ] Your absurdities and contrarieties hatcht out of your owne head are farre worse arguments . Ieroms bare word is as good as your bare will , or bold face , in any place in Christendome . Howbeit , Ierom is not alone in this minde : S. Austen sayth , u u August . epist. 120. Psalmum , cuius prophetiam 〈◊〉 ad se 〈◊〉 demonstrans , cius primum versum exclamauit , cum pend●…ret in ligno . To shew the prophesie of that Psalme to perteine to him , the Lord repeated the first verse thereof with a loud voice as he hung on the crosse . [ You see not how Chrysostome maketh to this purpose . Christ spake these wordes , sayth Chrysostome , that thereby the Iewes might learne he honoured his Father to the last breath , and that ( his Father ) was no 〈◊〉 x 〈◊〉 . in Matth. 〈◊〉 . 〈◊〉 . to him . Therefore he spake the Prophets words , confirming the ancient Scripture , that they might perceiue him to be of the same will with his Father . Had he beene forsaken 〈◊〉 his Father , and conuicted thereof by his owne confession , as you interpret Christs words , he had declared by his speech , his Father to be an aduersarie to him , since to 〈◊〉 is no signe of loue , but of dislike . But he spake these words of the Prophet , to proue that his Father was not opposite to him , but of the same will with him . What els can Chrysostome meane by this , but that the Prophet by this Psalme foreshewed the Sonne of God and Sauiour of the world should speake these words on the crosse , and thereby not only affirme , that God was his God , and not his aduersarie , but ratifie the ancient Scripture , euen that whole Psalme , as forespoken of him ; whereby the Iewes might plainely learne , that nothing befell him , which the Prophet in that Psalme did not before declare should befall the true Messias and Sauiour of the world . y y Defenc. pag. 114. li. 〈◊〉 . Finally , these kindes of dereliction which you mention besides , pag. 32 , 33 , 38 , &c. are nothing sitter than the former . ] You sit like a supreame Iudge ouer Fathers and Scriptures , and cassiere all besides your owne conceits , vpon the warrant of your owne will , without any farther trouble or proofe . It is vrged in those pages which you passe ouer , that forsaking thorowout the Scriptures neuer signifieth the state or paines of the damned . You care not for that , your will must haue way , and your word must stand . It is there also auouched , that whensoeuer the godly complaine in the Scriptures , as they often doe , that they are forsaken ; they meane of helpe in time of need , and of deliuerance in the day of trouble . Nor Scriptures nor Fathers haue any power to preuaile against your pleasure , you will haue forsaking in Christes words to note the paines of the damned , though there be no example thereof in any diuine or humane writings . You are belike some Praetor or some Pilate , that what you haue written , you haue written , and other reason you will yeeld none . z z Defenc pag. 114. li. 22. Six or seuen diuers yea contrary senses you haue brought of a few words , and of them all you say , they are all godly expositions , and all these interpretations are sound , and stand well with the rules of Christian pietie . How sound and fit they are , it hath beene scene . ] And what haue you found in any of them dissonant from the rules of Christian pietie , for which I commended them ? They fit not your fansie , I know it well ; but they swarue neither from the faith of Christ , nor from the word of God. For where all good Expositions The true rules how to expound the Scriptures . should haue these foure conditions ; the right vse of the words , the circumstances of the place , the coherence with other Scriptures , and concordance with the maine grounds of pietie and charitie , which by no pretence of any speech in Scripture may be impugned ; these expositions of the ancient Fathers transgresse in none of them . And where the Iewes falsely , wickedly , and blasphemously obiected to Christ , that he was forsaken of God , you out of the abundance of your wit and faith , will haue Christ on the crosse publikely and plainly to confesse and confirme their sacrilegious obiections , and to iustifie their impietie for trueth , by acknowledging with a loud voice , that he was forsaken of God. A worse exposition than which , the diuell himselfe could not deuise . For whatsoeuer was inwardly betweene him and his Father , he would neuer so openly ratifie their impious and slanderous cogitations and imputations with his owne mouth , nor leaue such a confession presently before his death in the eares and hearts of all his enemies , as that he found himselfe to be truely and inwardly forsaken of God ; but rather calling that a forsaking , which they misconstrued to be so , he complained that God had so long with such patience left him in their hands without any shew as yet of loue and fauour towards him , which made his enemies thinke God had indeed forsaken him . z z Defenc pag. 114. li. 26. Verily you haue a good head , if you can reconcile all these , and make them stand together . ] Doth any man , that hath so much as a head , require to haue all expositions reconciled , before they may be tolerated ? When they are diuers , the Reader may make his choise what he best liketh ; but there is no cause nor reason to reiect all that can not be reconciled . Neither did I tell you , they might all stand together ; but I sayd they stood well with the rules of Christian pietie . And since they had in them no contradiction to the text , nor to the faith , I saw no ground to depriue the Reader of them , much lesse to reiect or disdaine the authours of them , as you do . And yet truly it were no such hard matter , as you imagine , to make the substance of them stand together . For why might not Christ on the crosse , as the head and Sauiour of his bodie , in his owne name make his complaint , or inquire the cause why both he and his were so long and in this wise forsaken ; as namely , the head to be left to the paine , shame and death of the crosse , and his members to the poison of sinne , and rage of Satan : and therefore pray that his members might be freed and restored to Gods fauour , and himselfe be eased of his anguish with deposing his spirit into his Fathers hands , and honoured with the signes of his Fathers loue and liking towards him , when he should depart this life , that all his enemies might know there was a great and good cause , euen the glory of God and mans saluation , why he was thus martyred and mocked on the crosse ? Here are the effects of those sixe or seuen causes layd together ; what so great repugnancie finde you betwixtthem , that because they are manie , therefore your hell-paines should be the likelier to be the true meaning of these words ? a a Defenc. pag. 114. li. 27. A very badde opinion of the holy Scriptures you seeme to haue , if you thinke they may be handled by Interpretations and Expositions thus , that a man may take them in sixe or seuen diuers senses , and all sustisiable . ] I honour them more in not reiecting the manifolde expositions of considerate and godly Interpreters , than you do in fastening them to the leauen of your sower humour , and affixing such senses to them , as shall contradict the maine grounds of faith and religion deliuered in them . And who but you , did euer hinder Expositors olde or new , to labour in them , and scant to reach to the depth of them ; since , as you seeme to be affected , no man may offer diuersly to interpret them for feare of hauing a badde opinion of them ? But such is your stiffe and proud presumption , all things that like not you , are vaine and friuolous ; and your fansies , be they neuer so vnreasonable or irreligious , must be weighty and holy . b b Defenc. pag. 114. li. 34. Now it resteth , that I gather some reasons from the expresse Scripture , to shew you that indeed very paines , and the vehemencte of sorrowes , namely , which he now susteined by way of yeelding satisfaction and sacrifice for sinne , were the principall and only proper cause of his most dreadfull agonies and complaint . Which trucly though it need no reason for proofe of it ( the matter being so cleere in it selfe ) yet your vnreasonablenesse is such , that it draweth somewhat from me about it . Your Art of carping hath fayed but ill-fauouredly with you ; you will now proceed to your trade of prouing , and that by expresse Scripture : wherein you shew your selfe to be right your selfe , that is , take all your owne fansies for expresse Scripture , and though your conceits be such , that are more worthy to be derided than answered ; yet the matter , you say , is so cleere in it selfe , that it needeth no reason for proofe of it . The expresse Scriptures on which you so much stand , are the name of the Agonie , the Houre , and the Cuppe , with this one sentence , My soule is on euery side heauy vnto death . About these you brabble , going neither backeward nor forward , but heaping vp a few generall phrases of mightie sorowes and excessiue paines , you iterate the very same that you often sayd before , and adde not so much as a piece of a reason , that should stumble a man of any vnderstanding . And touching your hell paines , or the second death , you lay that on soaking till your proouing be ouerpast , and then we shall heare of it at Lands end , when you are lightned of your burden . c c Defenc. pag. 115. li 3. First no Christian doubteth ( I suppose ) much lesse denieth that Christs most wofull agonies and complaining , belonged properly and directly to his Passion and sacrifice : and that they expressed a part thereof , yea as I thinke not the least part , but his whole sacrifice consisted in afflictions . The prince of our saluation was consecrated through afflictions . Therefore , afflictions , sorrowes and paines were the cause of his agonies and complaint : not his religious The Defenders maner of reasoning is as illogical as his matter is false . feare , not his piette or pitie . ] Somewhat it was , this gecre was Drawen from you ; it commeth not so vnwillingly , but it commeth as vntowardly from you . First to the forme , and then to the matter of your argument . Your conclusion is a strange kind of creature , it hath to much , and yet it hath too little . For before you can exclude religious feare , pittie and pietie from the cause of Christs agonie or complaint , you must adde ( onely ) to your inference , and say , Afflictions , sorrowes , and paines , were the onely cause of Christs agonies and complaint . Otherwise with one part you exclude another , as if a man would say , that your head is not part of your bodie , because your heele is ; which would put all your reasons in daunger to be drawen out of your heele , and not out of your head . And yet as defectiue as your conclusion is one way , it is as excessiue another way . For these words ( were the cause ) are stollen into this conclusion , of which there was no mention in your premisses ; and so your precedent propositions are of one countrey , and your conclusion of another , they haue not so much as entercourse eche with other ; where by the rules of reason and Art , there should be nothing in your conclusion , which is not exactly specified in your premisses . Your maior beginneth with ( belonged to ) your minor proceedeth to ( consisted in ) and your conclusion huddleth ( was the cause of ) which are rather like forkes to skatrer , then rakes to gather the parts of your syllogisme together . If to hale in your conclusion , you will amend your assumption , as you must ; and say , that afflictions were the onely cause of Christs sacrifice , we shall more wonder at this monster , then at the former . For besides the falsenesse of it , in that it is vtterly repugnant to all truth , since the causes of Christs sacrifice , were sinne in vs , needing it , Loue in Christ proferring it , and Iustice in God requiring it ; how come the parts of any thing to be the causes thereof ? Afflictions suffered were parts of Christs sacrifice , and not the causes . And therefore you must pray the Printer to stampe you a new conclusion before any part of this argument will haue passage . The premisses be as good , as the conclusion . For they haue neither any certainety nor veritie in them . [ Christs agonies and complaint belonged directly , you say , to his Passion and Sacrifice . ] Belonged , what is that ? as an Antecedent , Adiunct , or Consequent ? as a necessary , or a voluntarie pertinent ? It will be long before you draw any good conclusion from this belonging . Againe , Christs agony , if you take it for all that Christ did or suffered in the Garden , how diuers and how different parts had it , as inward affections of feare and sorrow , desire , and zeale ; humble , often , and intentiue prayer , besides the comfort of an Angell , and sweate like blood , and sundry other things which I haue mentioned before ? all these belonged directly to Christs action in the Garden . Wherefore hereafter , afore you professe such cleerenesse in your reasons , either vsesuch words as the Scripture doth , or foretell vs how farre you extend , and what you intend by the words which you bring . Your minor is worse where you say [ but Christs whole Sacrifice consisted in afflictions . ] For where is the puritie of the Sacrifice , which must be vnspotted ; the dignitie , which must counteruaile the offence ; the voluntarie presenting thereof to God , that it might be accepted as meritorious , and not inflicted as ignominious ? yea , where is the Sanctification of this Sacrifice , which required not onely prayer , but pietie and charitie , as also humilitie to commend it to God ? All these things were in Christs Sacrifice , as chiefe and maine respects ; which you haue blotted out with expressely falsifying the Scriptures , to make roome onely for hell paines . For though we haue no doubt , but God in his secret wisedome and iustice did d d Hebr. 2. consecrate the prince of our saluation through afflictions , yet the Scripture sayth not wholy , or onely through afflictions , as if neither sanctitie , nor submission , nor pietie , nor pitie , nor obedience , nor willingnesse , nor any thing else were requisite , but only to suffer affliction . The Scripture fairely intendeth , that God , who had tried the obedience of his Sonne in all kind of holinesse and righteousnesse , would now trie him by affliction , that the perfection of his graces and gifts might be sacred , and shewed to the vttermost in these things , wherein it is hardest for the nature of man quietly and willingly to endure the hand of God. Therefore God would also consecrate the prince of our saluation by affliction , but not onely by that , as if nothing else were needefull in the author of our saluation , but onely affliction ; which assertion hath in it an heape of huge absurdities and impieties . This is your drawing of expresse Scriptures to serue your vnlearned and vnsetled fansies , that where you would professe to be strongest , there euery child may perceiue you to be weakest . e e Defenc. pag. 115. li. 11. If you say these were afflictions in him , I answere , they properly belonged to his holinesse as parts thereof , and were not immediatly , directly , nor properly in him as the wages and price of sinne . ] You be soone wearie of your proofes , that you since come to your answeres , and there in steede of trueth you runne for refuge to your wonted termes , of immediately , directly and properly , as the wages and price of sinne . But leaue your termes for another time , and shew vs some proofe besides your owne preface , that either the sacrifice for sinne might haue nothing in it but onely afflictions , or that the religious feare of Gods power and wrath against sinne , and hartie sorrow for displeasing God with our sinnes , are no afflictions , or no necessarie parts of Christs sacrifice for sinne . For if you faile in those , your great promises of cleere cases & expresse Scriptures , are idle and emptie florishes . Your replying , that these properly belonged to his holinesse , as parts thereof , is meere trifling . For Christs affections and submission in all his sufferings , were parts of his holinesse , neither could any paines make any impressions on his soule , were they neuer so grieuous , which were not also religious . And so much the very words , which you bring in fauour of your cause , confirme . For God did consecrate him through afflictions to be the prince of our saluation . What is consecration by God , but holinesse deriued from God , and accepted of God ? if then Christ were consecrated by his asflictions , they wrought no impressions , nor af●…ections in his soule , but such as were SACRED and religious . Yf you doubt , whether the parts of holinesse may be painefull and greeuous vnto the soule of man , looke either on repentance , compassion , zeale or charity in vs , and see whether as well in our owne causes as in other mens , they may not be painefull and greeuous to the mind , euen when they be also faithfull & religious . Repentance doth or should worke in vs an inward , earnest , and harty sorrow , that we haue displeased and prouoked God with our sinnes . I aske whether penitent sorow be not painfull , because it is religious and faithfull ? Were it not painfull , it were no sorow , much lesse repentance , or an acceptable sacrifice to God. f f Psal. 51. A troubled spirit is a sacrifice to God , a broken hart thou ( God ) wilt not despise . When we do voluntarily afflict our owne soules , because we haue displeased him , he is pleased in mercy g g 1. Corin. 11. vers . 31. not to iudge vs , since we iudge our selues . Saint Iames saith , h h Iam. 4. v. 9. Clense your hands ye sinners , and purge your harts ye wauering minds ; be afflicted ( inwardly in soule ) and sorow and weepe ; he meaneth in respect of their continuall and manifold sinnes . Is this asfliction and sorow not greeuous to men , because it is religious ? [ It is no punishment of sinne , you will say . Saint Austen saith it is , whose iudgement I farre preferre before yours . k k Psal. 90. Iniquitas i August . in Psalm . 58. omnis 〈◊〉 magnaue sit , puniatur necesse est ; aut ab ipso homine poenitente , aut a Deo ●…indicante . Nam & quem poenitet panit seipsum . Prorsus aut 〈◊〉 , aut 〈◊〉 . Vis non puniat , puni tu . All iniquity , be it little or great , of necessity must be punished , either by man repenting , or by God reuenging . For he that repenteth , punisheth himselfe . Certainly then either thou must punish it , or God will punish it . Wilt thou not haue him to punish ? punish it thy selfe . Then in vs sorow for sinne is a voluntary , but a holy punishment of sinne , and is in all the godly both grieuous and religious , and the more grieuous the more religious . Since then voluntary sorow for sinne committed , which is repentance , is an higher and acceptabler sacrifice to God then vengeance , shall we thinke , that our Sauiour , who was to yeeld God his due for vs in all things agreeable to his person , Inward and voluntarie sorrow of the soule is a sacrifice to God. did omit this excellent sacrifice of inward and infinite sorow , for that our sinnes so much displeaseth the holin●…sse of God , and that it was not grieuous to him , because it was religious in him ? It work●…th both in vs ; and why should either want in him , who was farre better able to p●…rforme both , then we are ? the like I say of the feare of Gods wrath when we haue prouoked it . We ought not only to reuerence that most excellent maiesty , but when we haue sinned , to feare and tremble before that power , which can doe with vs what he will. And though we hope in his mercy , yet that doth not breed any neglect of his power , which if we doe not feare , when we haue prouoked , we doe despice . And therefore Moses giueth this for a rule of true deuotion and submission vnder the mighty hand of God ; Who knoweth the power of thy wrath ? for according to thy feare , ( that is as thou art feared ) so is thine anger . The lighter account we make of his anger , the heauier shall his hand be to vs. The more we feare it without distrust , the lesse we shall feele it . For submission and sorow doe mitigate the wrath of God , which carelessenesse and contempt do aggrauate . Since then no man knew the power of Gods wrath against sinne so perfectly , as Christ did ; and yet the infinitenesse of Gods power did passe the reach of Christs humane soule to comprehend , why might not the manhoode of Christ yeld greater feare and trembling to the power of Gods wrath against our sinne , for which he was to satisfie , then all men liuing were able to do , and yet together with the fearefull impression thereof retaine a religious submission thereto ? In compassion , when we feare for other mens dangers , or grieue for other mens harmes , is not this affection painfull to vs , because it proceedeth from mercy , and 〈◊〉 is aff●…iction , thogh it be a vert●…e . pity in vs ? are you so hard harted , as well as hie minded , sir defendour , that you were neuer touched nor troubled with the sense of other mens miseries ? l l Iob. 30. Did I not weepe saith Iob , with him that was in trouble ? Was not my soule in heauinesse for the poore ? When the Apostle willeth vs to m m Rom. 12. mourne with them , that mourne ; Doth he meane we should make a pastime of it , because it is an affection of mercy and charity ? Doth not daily experience teach vs , how much the miseries of those , whom we dearly loue do bite & pinch vs ? Can we forget Dauids n n 2. Sam. 19. ver . 1. & 4. affection aud affliction for Absolon ? Doth not the Scripture describe all naturall mothers in those words . ? o o Matt. 2. v. 18. In Rama was a voice heard ; mourning and weeping , and great Lamentation : Rachel weeping for her children , & would not be comforted , because they were not . In godly zeale and care we shall find the like . p p 2. Cor. 11. Who is weake , saith the Apostle , and I am not ( as ) weake ? who is offended , and I burne not ? yea the q q Psal. 69. zeale of thine house hath consumed me , saith Dauid . Then are feare and sorow proceeding either from piety or charity no whit the lesse grieuous , because The highest degrees of religious feare and sorow were in Christ. they are religious , but rather the more inwardly we are touched with either , the more acceptable is that affection to God , specially when it concerneth his owne power or honor . And consequently as the highest degrees of religious feare and sorow were in Christ at the time of his propitiating the holinesse and iustice of God for our sinns , so were they in him as sharpe and painfull , as any his afflictions , which otherwise he felt in his body . r r Defenc. pag. 115. li. 15. That these should or could afflict Christ so much aboue his strength and patience , is more then strange . Easily they might aboue his strength , since he would vse no strength , but weakened himselfe of purpose to feele the smart and burden of our sinnes ; but not aboue his patience , since he did not repine at any of these , but requested by praier to haue the punishment of our sinne proportioned to the weaknesse of his humane flesh , considering the infinite power of Gods wrath most iustly prouoked by our sinnes . s s Defenc. pag. 115. li. 17. It were no vertue but sinne in any , to giue way to our affections ( though about good things ) immoderately beyond our patience and strength of nature . ] It is no sinne , but vertue , to presse both our strength and patience to the vttermost for Gods glory in things commanded by him . As in louing God , t t Bernardus de diligendo Deo. modus est sine modo diligere , the measure is to loue him without measure ; so in all the dueties which God requireth , the most that we can doe is not too much . Feare and sorrow then , which are , as the Apostle speaketh , u u 2. Corin. 7. vers . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to God , or for God , that is , obedient to Gods will , are neuer immoderate , neither bring they danger of life , or defect of grace , as worldly feare and sorow do . But how commeth your disc●…etion to charge Christes affections with immoderation ? For your hell-paines you are content to plunge his bodie , and chiefly his soule into astonished and all comfortlesse confusion ; and for submission to God , and confession and apprehension of the iustnesse and greatnesse of his anger against our sinnes , you will not giue him leaue being our Agent and Intercessour in his owne person to present that to God , which is due from vs and for vs ; euen inward sorrow for Gods iust displeasure , and an humble feare of his mightie power , thereby to honour the one and preuent the other , when he now addressed himselfe to make full satisfaction for our sinnes . x x Defenc. pag. 115. li. 19. Though they somewhat molest the minde , yet in trueth they are most pleasing and delightfull to good men , not tedious , much lesse painfull vnto death . ] The Apostle himselfe answereth this obiection , and telleth you , that y y Heb. 11. no chastisement FOR THE PRESENT seemeth to be ioyous , but grieuous ; yet AFTERVVARD it bringeth the quiet fruit of righteousnesse to them that are thereby exercised . Our Sauiour by this example teacheth the same : Verily , z z Iohn 16. Verily I say vnto you , ye shall weepe and lament , but your sorow shall be turned into ioy . A woman when she trauelleth hath sorrow because her houre is come ; but as soone as she is deliuered of the childe , she remembreth no more the anguish , for ioy that a man is borne into the world . To say that paine is pleasure , and sorrow is delightfull , fighteth against Nature , Scripture , and euen against common sense ; but God doth diuersly comfort the affliction of his Saints with ending , easing , or otherwise recompensing them , whereby the faithfull a a 2. Cor. 4. faint not , though their outward man perish , because our light affliction , which is for a moment , worketh to vs a farre exceeding and euerlasting weight of glorie . Though then our Sauiour was on euery side pressed with sundry sorowes , which would not end but in his death , yet that doth not proue them to be either irreligious , or vtterly comfortlesse , since b b Heb. 12. for the ioy that was set before him , he endured the crosse , and despised the shame ; and c c Reuel . 3. ouercomming sitteth with his Father in his throne . By which confession of our Sauiours we must learne , that he vsed no power to repell or rebate his paines , but that he had as sensible and tender feeling of all his sufferings in the weaknesse of his flesh , which he with obedience and patience subiected to that burden , as any man could haue , and rather more , in that he willingly layd aside his strength , whiles he suffered for sinne . d d Defenc. pag. 115. li. 21. You do very ill to make these parts of Christs holinesse proper parts of his satisfaction , and the maine causes of his agonie and complaint . And woorse you doe , if you ascribe them not to any paines in him at all . ] And what doe you to acknowledge no cause in Christ of his complaint or agonie , neither religious , nor naturall , but only the paines of hell ; and to seuer the inward sacrifice of an afflicted spirit from the outward sacrifice of his bodie , for the purgation of our sinnes , since he wanted in no point that was required or accepted of God , but yeelded that to him , which was due from vs , in farre more excellent and perfect maner than we can comprehend ? It is therefore voluntary blindnesse and deafenesse in you , to shut eyes and eares at all sorts of religious sorowes and feares , when you reade that Christ feared and sorowed in the Garden , and so to pitch on the paines of the damned , which haue no witnesse in holy writ , that nothing can remoue you or content you , but your owne conceit . e e Defenc. pag. 115. li. 25. Secondly , the summe of these fore-noted texts must be considered , namely , that Christ expresly wished sundry times in his dreadfull astonishment , suddenly euen against Gods knowen will in one respect : and here are expressed ( with his strange astonishment ) his mightie sorowes , and feare of them partly felt , and partly further to come . ] After a large promise of cleere proofs and expresse Scriptures for so great and weighty matters as these are , you trole out your owne false and absurd conceits no way gathered from the Scriptures , but violently vrged on them with more rage than reason , and now so often refuted , that a man would be wearic , if not ashamed , to spend so much time in these idle repetitions of the selfe-same misapprehensions and misconstructions of some words of the Euangelist . The summe of all these fore-noted texts is , that the Euangelists say , Christ professed his soule was heauie vnto death ; that the Apostle addeth , he was heard in that he feared , that himselfe on the crosse sayd , My God , my God , why hast thou forsaken me . All these places are already handled and cleered , and no paines of the damned or of the second death found any thing neere to any of these words . What meaneth then this importunitie to obtrude them againe as fresh and new proofes , without any farder paines bestowed on them , then bar●…ly the rep●…ating of ? only two poisened rootes you haue added to them out of your owne store , the one is the dreadfull and strange astonishment during all the time of Christs praier in the Garden ; the other is the sundry suddaine wishes of Christ in that astonishment euen against Gods knowen will , which things , as your maner is , you proue by your owne authority painting them out with dreadfull , strange , and mighty words , when your proofes be weake and childish . That Christ praied suddainly and sundry times against the knowen will of God , is a false and wicked position , and as directly repugnant to the Scriptures , as any thing may be . Saint Luke saith his praier was f f Luc. 22. v. 42 Father , if thou wilt , take away this cup from me ; And the Apostle saith , he was heard , in that he feared . So that not only you auouch this thing against expresse Scripture , but you bring the sonne of God within the compasse of vnaduised and faithlesse praiers , which you excuse with as false and lewd a deuice , because he was past sense and memory what he did : whereas he well remembred , mentioned , and reserued his fathers will in his praiers , and warned his Apostles to g g Matth. 26. watch and pray , that they entred not into temptation ; and constantly continued his praiers , till he was h h Luc. 22. comforted by an Angell from heauen , and i i Heb. 5. heard in that he ●…eared . As for his astonishment , neither doe the words vsed by the Euangelist Saint Mark import any such strange and dreadsull want of sense and memory , as you imagine ; neither doe the consequents declare any such continuance , as you pretend ; but in both these you prescribe your owne will ro be the rule of your faith . First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either admiration alone , or ●…ls a mixtion thereof with some feare vpon any suddaine or strange sight . When the Creeple , that lay at the beautyfull gate of the temple asking almes , was healed by Peter and Iohn ; the people seeing him walking , and leaping , and praising God , were filled with admiration and astonishment , and flocked to Salomons porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , euèn amazed . This affection in them Peter expresseth in the next verse after this sort . k k Acts 3. v. 12. Ye men of Israell , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why wonder you at this ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or why looke you so steadfastly on vs ? so that stedfast beholding , and inward admiring are the force of this word in that place . When Christ returned from the mountaine , where he was transfigured , to his nine Disciples , that were disputing with the Scribes ; l l Mar. 9. v. 15. All the people as soone as they saw him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were amazed , and came to him , and saluted him . In neither of these places can we imagine , the people were stroken with such great feare , that should take their senses from them ; and in this last it is expressely written ; they ranne and saluted him : which argueth , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth a sudden admiration sometimes without feare , and sometimes permixed with feare for the sight of some strange or vnknowen thing . So the people when they saw him cast out vncleane spirits with his word , m m Mar. 1. v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were all amazed , and asked one of another , What thing is this ? What new doctrine is this ? And the women that went earely to Christes sepulchre , and n n Mar. 16. v. 5. & saw a yong man sitting clothed in a long white robe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were afrayd , and he sayd to them , o o 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be not afraid . In none of which places the word signifieth any hellish paine , or confusion ; but either admiration , or such sudden feare ioyned with some wondering , as a strange or vnknowen sight breedeth ; though we feare no hurt towards our selues . And of these very words of Christes sorow , and feare or astonishment vsed by the Euangelists , S. Ierom saith ; p p Hieronym . in Matth. ca. 26. Caepit contristari : aliud est enim contristari , aliud incipere contristari . Christ began to be sorowfull : for it is one thing to be sorowfull , and another thing to begin to be sorowfull . And so Origen : q q Origen . in Matth. tract . 35. Capit pauere vel tristari , nihil amplius tristitiae vel pauoris patiens nisi principium tantum . Christ began to be afrayd or to be sorrowfull , suffering no more but onely the beginning of feare or sorrow . And consider , sayth he , r r Ibidem . the Euangelist sayth not he was afrayd , or he was loaden with sorow , but he beganne to be afrayd and sorowfull . There is great difference betwixt sorow , and the beginning of sorow . And so he expoundeth Christes words ; My soule is heauie vnto death ; that is , Heauinesse is begunne in me , so that I am not altogether without some taste thereof . The continuance thereof the Scripture noteth not to be such that either bereaued him of memorie , or hindred his prayers : for both he persisted in earnest and humble Christ did not pray in astonishment . prayer , wherein he was heard , and carefully warned his Apostles that were with him , to watch and pray , that they entred not into temptation . Now prayer requireth not vnderstanding and memory alone , but faith also . Of euery man that would pray , Saint Iames sayth , s s Iames 1. Let him aske in faith , and wauer not : for he that wauereth is like the waue of the sea tost with the winde . Neither let that man thinke he shall receiue any thing of the Lord. And where by these tastes and touches of feare and sorow you would insinuate your hell paines partly felt , and partly further to come ; S. Austen telleth you that t t August . 83. qu●…st . qu●…st . 33. cognitu facile est , nullum metum esse nisi futuri & imminentis mali ; it is easie to know there is no feare but of future and imminent euill . As also : u u Ibidem . Nihil erat inter omnia genera mortis illo genere execrabilius , & formidolosius . Amongst all kindes of death there was none more execrable and formidable than that kinde of death on the crosse , which Christ died . So that what Christ feared , was to come , and not present ; as also he might haue a naturall mislike and feare of that kinde of death , respecting as well the paine , which would be intolerable , as the exactnesse of patience required more in him than in all men liuing , because he might admit no declining nor disliking the sharpnesse thereof in the weakenesse of his flesh , were it neuer so grieuous . This I speake of his bodilie paines , besides the feare and sorow that his soule might apprehend for the weightie worke of mans redemption then in hand . x x Defenc. pag. 115. li. 31. You skip this kind of feare , when you recken but foure kinds : for this was neither a religious care , nor doubtfull feare , nor desperate , nor damned feare , but a right naturall feare in Christ. ] As though the ground of all these were not a naturall feare and dislike of hell paines . For why doe the faithfull decline them , the weake conflict with them , the desperate sinke vnder them , and the damned lie confounded in them , but because nature abhorreth and shunneth all kind of paine , and consequently the greatest , which is hell , with the greatest detestation that may be ? You after your surly sort presume , that Christ really felt in the Garden the paines of the damned ; I admitting no such deuice , did yet sufficiently comprise all kinds of feare concerning hell in that diuision of mine , since if they were presently felt of Christ , as they are of the damned , his feare of them must then needs be a damned feare , or rather paine , because he had , as you defend , a present sense of them , as the damned haue . And therefore if you misse no more in your conclusions , then I did in my partition , your reasons would passe without any iust reproofe . y y Defenc. pag. 116. Dauid wanted sometime the present feeling of Gods comfortable spirit , and mourned dolefully for the want of it , albeit yet he was not destitute of his spirit inde●…de : which also himselfe knew well enough . And thus did Christ euen in his greatest plunge of woe : for then he called God his God resolutely . ] The example of Dauid maketh nothing for your hell paines to be suffered in the soule of Christ , but very much against them , and yet betweene Dauids case in that Psalme and Christs , there is no comparison . For Dauid then was not pressed with any outward affliction , but stroken with an inward doubt of Gods fauour towards him , whom he had so greatly offended with adultery and homicide , and so long dallied with before repentance . Christ contrariwise was neuer pressed with any doubt or distrust of Gods fauour towards himselfe , but the weakenesse of his flesh was burdened with extreame and intolerable paynes . What affinitie then had Dauids feare of reiection with Christs sense of affliction ? and yet were they like , what gaine you by that ? Dauid was truely penitent , when he made that psalme ; and true repentance I hope putteth not men into the paines of hell . Againe , Dauid you confesse was not then destitute of Gods spirit , which also himselfe knew well enough . But the spirit of God is life to the soule of man , and quickeneth it . Ergo Dauid , though he wanted the full peace and ioy of conscience , which he calleth saluation , yet he liued in soule , and was farre from the second death . How much more then was Christs soule free from all these things , in whom was the fulnesse of Gods spirit with all his gifts and graces any way needfull for the Sauiour of the world , though glory were differred , and ioy diminished for the time by excesse of paine ? To wish ease of paine , or to grieue at the sharpenesse therof , is naturall vnto man , and therefore may well be graunted to haue bene in Christ ; as also to lacke the fulnesse of ioy and comfort , till his sufferings were ouer past . But he neuer wanted the ioy of saluation , nor assurance thereof , and therefore he doubled his inuocation on the crosse , saying not onely , My God , my God , but Father forgiue them , and Father into thine hands I commend my spirit : and in the Garden he resolutely pronounced as often , if not oftner , z z Mat. 26. vers . 39 42. O my Father . Which words doe most apparantly prooue , that Christ had neuer any other perswasion , suspition , or feare , but that God was his God , and his Father , and therefore most certainly bare towards him a fatherly loue and affection ; though he knew it was his Fathers will , he should inwardly and outwardly grieue a while for our sinnes , and so receiue ease by death , ioy by Paradise , and glory by his speedy and heauenly resurrection . a a Defenc. pag. 116 li. 14. Thirdly adde hereunto Christs owne expresse wordes , when in this season he prayeth that this houre , and this cup might passe from him . That which this houre and this cup doe signifie , the same is the proper and principall cause of this agonie : but what can be ment by this houre , vnlesse the paines of his suffering set and appointed by God for him to be are at his determined time from Gods iustice for sinne ? What is this cup , but the bitter taste of the same paines , aforsaid ? this I hope was not his holinesse and sanctification , which so troubled and molested him , nor his piety , nor his pity . ] If you permit our Sauiour to be the interpreter of his owne wordes , as he was the speaker , then neither this hower , nor this cup import any thing suffered in the garden . After his agony past , and praiers ended in the garden , Christ said to his Disciples , b Sleepe henceforth , and take your rest , behold THE HOWER draweth neere , and the Sonne of man is giuen into the hands of sinners . And so to the Iewes , that came to approhend him , c c 〈◊〉 this is your very hower and the power of darknesse . And when Peter would with force haue defended him , he said ; d d 〈◊〉 Put vp thy sword into thy sheath , shall I not drinke of the cup which my Father hath giuen mee ? So that this ●…ower and this cup were to come , when his agony was ended ; and were they not , why may not this howre and this cup conteine in them as well his painfull affections o●… sorow and feare , as his other sufferings ? Was not the Cuppe mixed that he dranke ; and the houre long enough to comprise all that he suffered ? But what maketh either of those for your hell paines ? Was there no Cuppe for him to drinke , nor time for him to suffer , except your hellish torments were interposed ? His sufferings then are confessed , though no feare nor sorow might besiege him , but such as was ioyned with obedience and patience ; and in the midst of his afflictions he neither neglected submission to God , nor compassion to men . You with the one would exclude the other ; and I see no words nor cause , but both might be ioyned in one houre and one Cup , whatsoeuer you pretend to the contrary . e e Defenc. pag. 110. li. 23. Nay finally he himselfe expresseth the true cause , euen his excessiue paines , his ouerabounding sorowes and anguish ; saying , My soule is full of paines , or full of sorowes euen vnto death . Heere he nameth the cause . ] You are a man of much intelligence , that out of Christs words would conclude his sorow to be the cause of it selfe . For where by Christs agonie , if it be largely taken , you must meane his feare , and his sorow confessed in that speach , My soule is heauy ( or sorowfull ) vnto death ; You make no more adoe but auouch , that Christ here nameth sorow to be the cause of his agony , that is of his sorow . For if by his agony you meane his bloudy sweat , from these words to that part of his action in the garden you shall neuer make any consequent . The Euangelist expressely saith , There appeared an Angel from heauen comforting him , and then falling into an agonie he praied more earnestly , and in that vehement praier his sweat was like drops of bloud . He was comforted before this last praier , and therein rather with the intention of spirits for zeale , then with the remission of them for feare , he did sweat , as the Scripture noteth . Now whereof receaued he comfort , but of his sorow ? and what is comfort but a depulsion or mitigation of sorow ? what sense then can it haue , to say , that after Christs sorow was eased and comforted from heauen , his sorow decreasing , his agony of sorow so much encreased , that he sweat bloud for very sorow ? how hang these contraries together , which you would hale out of Christs owne words ? In the former part of his action in the garden , wherein he praied the cup might passe from him , he said his soule was heauy ( or sorowfull ) vnto death . We enquire the cause of this sorow . You answere , that Christs owne words expresse and name sorow to be the cause therof . What is this , but to collude with Christs words in making his sorow to be the cause of his sorow , which in a more generall and confused word you call his agonie ? but with vs the cause of his sorow is in question ; to that you neither can , nor doe say any thing out of Christes words ; out of your owne conceit you presume , that Christs f f Pa. 116. li. 31. excessiue paines ( then felt , ) and the intire want of feeling of Gods comfort , and nothing els was the proper and principall cause of that sorow . But these be your additions and expositions , they be no part of Christs words , nor meaning . And by what authority , to aduantage your error , doe you not only contr●…le the translation vsed by all the Latin Fathers ; Tertullian , Cyprian , Hilarius , ●…erom , Ambrose , Austen , Fulgentius , Bede and others , but euen corrupt the words of our Sauiour rendered by the Euangelists Matthew and Marke ? Tristis est enima mea vsque ad mortem , My soule is heauie ( sadde or sorowfull ) vnto death , say all the Latine Fathers saue Tertullian , who sayth , g g Tertullian . de carne Christi . Anxia est anima mea vsque ad mortem , My soule is 〈◊〉 vnto death . The Euangelists words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soule is heauie ( or on euery side heauy and sorowfull ) vnto death . You translate it , h h Pa. 116. li. 25. My soule is full of paines , meaning by paines present inherent and absolute paines , such as your hell-paines are ; where the words import no such thing : for neither tristitia in Latine , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke , either in prophane or diuine Writers , note any such actuall and absolute impression of paine , as you would haue , but an affection troubling the minde , and rising vpon opinion of euill past or instant . Of sorow Saint Austen sayth right well : i i Au●…ust . in Psal 42. Dolor animae tristitia dicitur , molestia quae fit in corpore , Dolor dici potest , tristitia non potest , The griefe of the soule is called ( heauinesse or ) sorow , the griefe of the bodie is called paine , not sorrow . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke with prophane Writers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which Cicero translateth , k k Tuscul. quaest libro 4. Opinio recens mali praesentis , A fresh opinion of present or insta●…t euill . The Scriptures in like sort vse the same word , opposing it to the affection of ioy , and expressing by it not any actuall or absolute paine , but griefe and sadnesse of minde , which wee call sorow . l l Ioh. ●…6 . v. 20. The world shall reioyce , and you shall be sorrowfull , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but your SOROVV shall be turned to ioy . So Paul : m m 2. Cor. 2. I would not come againe to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in heauinesse : for if I made you sor●… , who is he that should make me gl●…d , but the same that was made SORY by me . And this very thing I wrote vnto you , lest when I came , I should haue SOROVV of them of whom I should haue ioy . When the rest of the seruants saw what the euill seruant , that was pardoned of his master the great debt of 10000 talents , did to his fellow that ought him an hundred pence , n n Matth 18. vers . ●…1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were very sory . And when Christ sayd to his Disciples , One of you shall betray me , o o Matth. 26. vers . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were exceeding sorowfull , and b●…ganne euery on●… to say , Master is it I ? As also when ●…e tolde them of his departure and their troubles ; he added , p p ●…ohn 16. Because I haue spoken these things vnto you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sorow hath filled your hearts . And generally thorowout the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth no where signifi●… actuall and absolute pa●…ne , but griefe and sorow of minde . And therefore your wresting of our Sauiours words with a false translation in saying , My soule is full of paines , intending thereby the paines of the damned inflicted by Gods immedia●…e hand , is a false and lewd corruption . q q Defenc pag. 116. li. 34. Here we will remember againe , what is taught by authoritie in England . The rather for that you take on as a man impatient , because I doe affirme , that our doctrine ( not yours ) hath the publi●…e authoritie for it . You call it an egregiou●… lie , an insolent and impudent speach , well becomming ●…n alchouse , &c. and yet in the very next page in plaine termes you graunt the same to be taught in our h●…milie of Christs Passion . ] The way to mend a lie , is not to double it , and ●…riple it , but to see your error , that you may acknowledge the trueth . I●… I had then cau●…e to dislike the egregious lie , which I iustly challenged , I haue now more , wh●…n to saue your ●…elfe from some impudencie , you ●…hew more then stupidity . You would needes in your treatise amongst other vntrueths auouch , that your doctrine 〈◊〉 the r r Treatis . pa. 89 li. 13. publike authorised doctrine of England , deliuered in the booke of homilies . I told you then , which yet is true , that this as well as others , was an insolent and impudent speach . You aske s s Defenc. 〈◊〉 ●…7 . 〈◊〉 . 30. who is that egregious lier now ? t t Defenc. 〈◊〉 ●…7 . 〈◊〉 . 35. you hope you are cleare from it . ] Euen he that was before , and you are cleare from it , as Iudas was from betraying Christ , by ●…aying is it I master ? to cleare your selfe , you now say , your exposition of those words , My God , my God , why host thou forsaken me , is found in the booke of Homilies , and that I my selfe in plaine wordes confesse so much . Then are you the verier lyer to say , this is your doctrine which I impugned , or that our maine question was about the exposition of those words . Christs complaint on the crosse , I sayd , did not proo●…e your hell-paines , nor the second death to be suffered in Christs soule , which way soeuer you expounded it , so you followed any example of Scripture vsing that word . To reprobation or desperation , if your conscience did thereto stretch , you might applie this word by some examples of Scriptures , but not to reall and actuall damnation , no not in the most wicked castawayes that ●…uer were . The sundry senses , which I gaue out o●… the Fathers , shew the w●…aknesse of your illation from those words , they directly touch not the maine point of doctrine , questioned betwixt vs ; and amongst the●…e senses this was one , which the booke of Homilies seemeth to follow . The direct cause of Christs feare , sorrow , and bloodie sweate , since the Scripture concealed it , I sayd could not be certainly concluded thence ; what is that to Christes complaint on the crosse , whose words though they may be extended to expresse his paines , y●…t your doctrine is no whit the truer for all that , nor the more confirmed by the lawes of this Realme . So that the lie by your leaue doth lye where it did , only you haue furnished the former lie with two or three fresher , and as your vse is , you correct matters amisse by making them worse then they were . u u Defenc. pag. 117. li. 6. Here I am sure you thinke not that our Homilie maketh Christes pietie or pitie , nor yet his meere bodily paine to force him thus farre . Nor in these words next following there , O that mankind s●…ould put the euerlasting sonne of God in such paines for the grieuousnesse of our sinnes . ] Are you sure what I thinke ? well fare your wisedome yet , that when you should prooue your doctrine to be receaued and authorized by the publike lawes of this Realme , you are sure , I am of your mind . This is not onely a childish fainting , but foolish dallying , to cleere your selfe from a notorious lie by assuring your sel●…e what I thinke . If you will needes know what I thinke , first it is euident to him that readeth these homili●…s , that the whole summ●… and meane of our redemption being the●…e purposely deliuered , neither of these homilies speaketh one word of your hell-paines , nor of the second death to be suffered in the soule of Christ. Againe it is as euident , that the suffering of a shamefull and painfull death in Christs body is there taught to be the only sacrifice for our sinnes . The wordes are . x x 1. Sermon of the Passion . pa. 5. There is none other thing , that can be named vnder heauen , to saue our soules , but this only worke of Christs pretious offering of his body on the Altar of the Crosse. What paines Christ suffered on the Crosse , whether the paines of the damned , or of his body bruised and broken on the Crosse , the booke it selfe doth plainly witnesse . c Christ being the sonne of God , and y y 2. Ser●…on of the Passion . pa. 9. perfect God hims●…lfe , who neuer committed sinne , was compelled to come downe from heauen , and to giue his BODY TO BE BRVISED , AND BROKEN ON THE CROSSE for our sinnes . Was not this a manifest token of Gods great wrath and displeasure towards sin , that he could be pacisied by none other meanes , but ONLIE BY THE SWEET AND PRETIOVS BLOVD of his deare sonne ? If you teach this , that the bruising and breaking of Christs body on the Crosse , and the shedding of his pretious bloud was the ONLIE MEANE to pacifie Gods wrath against sinne , then I did you wrong to call your speach impudent ; but if this be the new doctrine which I defend , and you impugne , then doe you deserue not only the termes which I gaue , but worse , so openly and obstinately to resist , deface , and belie publicke authority . z z Defenc. pag. 117. li. 12. Adde her●…unto the full and large declaration hereof in the authorised Catechisme . Christ suff●…red not only a common death in the sight of men , but also was throughly touched with the horror of eternall death , &c. When he did take vpon him and beare both the guiltines and iust paine of mankind damned and lost , he was afflicted with so grieuous feare , trouble , and sorow of mind or soule , that he cried out , My God , my God , why hast thou forsaken me . ] I make good difference betwixt the Booke of Homilies confirmed as well by the publicke authority of Prince and Parliament , Anno Reginae 13. ca : 12 ; as by the generall subscription of the vpper and neather house in the conuocation Anno 1571 to a a In the 35. article of Homilies . containe godlie , wholesome and necessarie doctrine ; and the Catechisme then licenced to be taught in Schooles to yong scholers , but without any such autoritie as the former is . Shew the like approbation . and you shall freely call it the publike autorized doctrine of England ; till you doe so , giue me leaue to tell you , that the one is indeede by publicke authority receaued and ratified , euen as the articles are ; the other was by priuate discretion permitted and tolerated to be taught in Grammar schooles , but publicke authority of the whole Realme you may chalenge none vnto it . And therefore I take my selfe in matters of faith not bound vnto it , farder then it accordeth with the manifest trueth deliuered in the ●…acred Scriptures . Againe your selfe do●… more impugne the Catechisme , then I doe . For if your owne wordes be true that Christ , when he vttered those b b Defenc. pag. 110. li. 28. & 34. words , spake in his mind of his constant and continuall ioy in God , and was in exceeding generall , and constant ioy . What place leaue you for any of those wordes , which you cite out of the Catechisme , to haue any trueth in them , since they speake of exceeding and horrible feares and sorrows , which I thinke are contrarie to your triumphant , generall , and constant ioy ? And although I thinke it no reason , that a thing priuatly permitted , should abrogate the full and maine consent of the learned and auntient Fathers , as you would haue it to doe ; and therefore make it free , when the Carechisme swatueth from their sense and interpretation , to be of another mind ; yet I condemne nothing in it as wicked , but wish that so●…e few places had been more cleerly and more particularl●…e deliuered and expressed , to auoid such cauillers , as you and some others are . But you with open mouth rei●…ct euen those places , which now you produce , as passing strange doctrine , and simply impossible . For where the Catechisme here in these words , which you alleage , saith Christ was Aeternae mortis horrore perfusus , perfused ( or wholy touched ) with an horror ( which is a trembling feare ) of eternall death ; you not only reason against it , that c c Defenc. pag. 9●… li. 13. Christ could not feare that , which he perfectly knew concerned him not at all , and by no meanes could euer possibly come neere him ; but you make it d d li. 12. passing strange doctrine , and simply impossible , that Christ should feare , or pray against the whole and intire cup of eternall death . And yet the Catechisme saith , he trembled and was ouercast with the horror of it . You mis●…ike that the Catechisme saith , except you may peruert it to your pleasure ; and in steed of fearing eternall death , you say Christ suffered the second death , which is die death of the damned ; and so refusing the Catechisme for saying so much , you say more , and thinke the Catechisme is of your mind . But sir , tell vs , how Christ could be stroken with the HORROR OF ETERNALL DEATH , for those a●…e the wordes of the Catechisme , and not how he suffered your new made hell , which the Catechisme neuer speaketh of . I haue deliuered two senses to salue the Catechisme , which you impugne . The first , that Christ in respect of his members , to whom that death was due , might in loue and pietie towards them , inwardly tremble at the punishment deserued by them , since mercie maketh vs truely feele the very smart of other mens harmes and dangers , and where we hartily loue , no lesse then if they were imminent ouer our owne heads . The second , that Christ fearing the power of Gods wrath against sinne , which is infinite , may in a sort be sayd to tremble at the effects thereof , by reason he trembled at the cause thereof . And in this sense the consideration , and apprehension of Gods infinite power and displeasure against sinne might br●…ede those horrible feares and sorrowes , which the Catcchisme talketh of . Otherwise I must be plaine , the Catechisme sayth more , then can be prooued by any Scripture , or any learned and auncient Father ; and more then you your selfe allow or like , saue that you would out of his vehement speaches make some aduantage to your cause , though in substance you wholy dissent from the maker thereof . For he speaketh of feare and sorrow , you of re 〈◊〉 al solute suffering ; he of eternall death due to sin , you of a new found hell from the immediate hand of God , which is no part of the Catcchisers meaning , since he plainely nameth future and euerlasting death due to sinners , and not a present and temporall hell , which is not the full wages of sinne , nor of the damned . The like I say for the notes added by the Printer or correctour to the great Bible , whose text is authorized to be read in the Church , but not the notes to be of equall credit or authoritie with the text . And if you may turne of the whole a●…ay of auncient and Catholike Fathers , because they diflent from your conceits , how much lesse am I bound to correctours or Printers , adding often times to other mens workes and labours , what pleaseth themselues ? Though the note be not such , but that it may receiue the former construction , and be tolerated wel●… enough . Wherefore I meane euen the same giddy spirit ( which before I did ) buzzing in the eares of the people his owne fancies against the Scriptures , against the Fathers , and against the doctrine of this Realme confirmed by publike authoritie of Prince and Parliament . The recollecting of your former reason so lately and largely answered , I omit as tedious trifling ; and since you say no more then is before refuted , what should I trouble my selfe and the Reader with repeating the same things so often iterated ? e e Defenc pag. 118. li. 10. You haue yet heere and there some exceptions against this our doctrine , which are not to be cleane neglected . First you say I extend Christs agonie to farre : because I will haue is proceede from the intolerable sorrowes and horrors of Gods siery wrath equall to ●…ell . I shew not there the cause of Christs agonie and feare , I shewed it of purpose in the beginning . Why did you not refuse that ? ] You extend it so farre according to my wordes , yea your maine purpose is to make that the cause of Christs agonie in the garden and on the crosse ; onely you would vse some cunning in the carriage of it , first to make sorrowes and feares the cause thereof , and at the next step to aske what sorrowes and feares could those be , but the intolerable sorowes and horrors of Gods fierie wrath equall to hell . And to this end you quote both the Catechisme , and the notes in the great Bible here , to shew the cause of Christs agonie to be these horrible sorrowes and torments , as the Catechisme sayth , of future and euerlasting death . Why then are you so nice , when you fully intend it , in shew to denie it ? [ why did you not refuse that in the beginning ? ] The causes , that might concurre in Christs agonie , I shewed in my sermons out of the auncient Fathers agreeing with the Scriptures ; why should I repeate it againe in my conclusion , you bringing nothing against it , but a few voluntarie and emptie words , which I know no man so vnwise as to regard without better proofe ? [ f f pa : 118. li. 32 There is no other sorrow in the world to be found , which can be imagined to be the cause possibly . ] You erre as well in aggrauating Christs agonie aboue that the text auoucheth , as in assigning a false cause thereof out of your owne fansie . Feare and sorrow the Scripture affirmeth in Christ , if we so interprete the words , as you doe ; but such feare , and such sorow , as cannot be found in the world , except the feares & sorowes of the second death , this is your bold assertion no way mentioned , nor purposed in the Scriptures , nor grounded on any sound reason or experience . For where the paines of some kinds of bodily deaths be often greater then mans nature can endure , and therefore violently part the soule from the body ; what did hinder the paines of Christs body on the crosse , to be such , that they pressed his patience to the highest degree , since he would not strengthen his flesh to sustaine the paines of hell , as you pretend , but layd downe all power , that he might feele the smart and anguish of his bodily torments as tenderly , as any man could ? Now what paines in others ouerwhelme the senses , and hasten death , as passing the strength of mans nature , why might not euen the same bodily paines in Christ so presse his humane weakenesse ; that he felt himselfe able with patience to support no more , and so prayed on the crosse for an end thereof ; and foresaw so much in the Garden , which made him earnest , if it were possible , to decline it ? What can be sayd against this sharpenesse and bitternesse of bodily paine , since in all Martyrs and malefactours their deaths declare , that paine in the end doth so preuaile , that the rage thereof is vtterly intolerable to mans nature , and therefore sundereth the soule from the body with extreme violence , as exceeding all human●… patience and strength ? g g Defenc. pag. 118. li. 34. My other words also , which here you cruelly condemne , shall stand well enough , that Christ as touching the vehemencie of paine , was as sharpely touched , as the reprobates themselues , yea , if it may be , more extraordinarily ; though you labour with might and maine to make them amount to heresie and open blasphemie . ] My words were more moderate , then your dangerous comparisons deserued . h h Conclus . pa. 290. li 35. I prayed you in so waightie matters , as might amount to heresie and open blasphemie , not to play with generall termes , such as you neither vnderstood your selfe , nor any man else could conceiue your meaning . You would needs tell vs , that Christ in soule was as sharpely touched , and with as great vehemencie of paine , euen as the reprobates themselues , and more if it might be . I asked you not where you found this written in the word of God , which is the rule of our faith ; an vnwritten cre●…de must needs haue vnwritten conclusions ; nor how you prooued it , for your owne will is your best warrant for your new faith : but what you ment thereby . The terrors of the reprobates in this life , which we might collect by the Scriptures , were i i Ibid. pa. 291. remorse of sinne , reiection from Gods fauour , desperation of mercie here , and of all ioy and blisle in the world to come , and a dreadfull expectation of horrible confusion , and euerlasting fire . k k Ibidem . I thought you durst not , I hoped you would not offer so much as the mention of the least of these to be found in the sonne of God. What wrong did I here vnto you , were it not with too much sparing you ? and how plainly did I prouoke you to expresse your selfe , but that your cunning is such , that then you did , and yet you doe forbeare to vnfold your generall and ambiguous speaches . You persist still in your old song , and say that touching the vehemencie of paine , this is true . As though remorse , reiection , desperation , and expectation of euerlasting confusion , and fire were NO PAINES to the soules of the reprobates . Why play you with the name of paine to and fro after this sort ? Why role you sometimes to feares , sometime to sorrowes , sometime to paines , as the causes of Christs agonie ; and those sometime apprehended by the mind of Christ , sometime really inflicted by Gods immediate hand ? what Christ did , or might apprehend , you neuer declare ; you thinke it enough to tell vs , his l l Defenc. pag. 52. li. 35. vnderstanding chiefly conceiued the furie of that hand , which principally strooke those blowes vpon his humane nature : and thus with Metaphors you delude vs , when you should distinctly deliuer , what Christ conceiued of those afflictions , which he suffered from the counsell and power of God determining them for mans redemption . Yea besides apprehension and conception of mind , you bring in your hell paines at your pleasure , as an inherent and absolute torment really inflicted on the soule of Christ by Gods immediate hand , as it is on all the damned after this life for the vengeance of their sinnes ; and when you are asked the proofe of these things , you affourd vs figures and phrases to stuffe out your wallet . m m Defenc. pag. 119. li. 1. Why doe you not bend your odious outcries and accusations against the authoritie before truely cited , which maintaineth the same so fully and amply , as I deliuer it ? ] The Catechisme hath some generall words , that Christ conflicted with all the powers of hell , not as suffering them , but as resisting them , and that he endured horrible feares and griefes of mind to satisfie the iudgement of God , and to pacifie his wrath . These words if you will stretch to what please you , they may seeme to haue some seedes of your error , though not the buds and branches thereof : but as they be generall , so if we reuoke them to the grounds of the sacred Scriptures , which was no doubt the writers and the allowers meaning , then may we extend them no farder , then we haue warrant in the word of God to iustifie them . The feares and horrors , which you would conuert to the reall suffering of the temporall hell , the Catechisme referreth to the feare and horror of euerlasting death ; which you confesse Christ n n Defenc pag. 99. most perfectly knew concerned him not at all , and by no meanes could euer possibly come neere him . How then doe you concurre with the authoritie , which you cite , saue that you peruert some generall words there vsed by misapplying them to your fansie ? Otherwise feares and sorrowes , to satisfie and pacifie the wrath of God against our sinnes , Christ might haue , and yet be farre from the paines of the damned , and the second death , yea from the terrors and confusion of the wicked ; since he knowing the iustnesse and greatnesse of Gods anger against sinne , and how impossible it was for him with patience to support the power thereof , either in soule , or in body , might giue God his due by inward and euident sorrow for sinne , and feare of Gods power , by which the fiercenesse of Gods indignation against sinne was rebated and calmed , and so much paine proportioned to the weakenesse of Christs flesh , as should not exceede the patience of his humane nature . But this doth no way further your hell paines suffered in the soule of Christ , since these religious feares and sorowes , which mitigate the wrath of God , though they be painefull in themselues , yet haue they no communion with the feares and sorrowes of the reprobate , much lesse of the damned . o o Defenc pag. 119. li. 5. What reason haue you against our assertion ? Verily only this you oppose , because all the sorowes of the reprobate are but sinfull guiltinesse of conscience , or feares of iudgement foreseene , which is executed onely in the next life ; you meane onely in the definite and locall hell . Which is no refutation of my assertion , that Christ was as sharpely touched with paine , as the very reprobate . ] When men affirme strange and new positions in Christian religion , they must not aske what reason can be brought against them , but they must shew where that they teach is written in the word of God , or ineuitably concluded from that which is written : for p p Rom. 10. faith is by hearing , and hearing by the word of God. So that if you take vpon you to be a Coiner of new Creeds , we must not beleeue you , till by reason we can refute you , but you ought q q Prou. 30. not to adde to the word of God , lest you be found a liar . Shew then , where these comparisons and positions are written ; if not , feare the plagues appointed for such as adde their lies to the Trueth of God. And yet to exclude all comparison betweene Christ and the reprobate in this case , what better reason can be brought , than that Christes feares and sorowes had no soci●…tie nor affinitie with the feares and terrours of the reprobate ? for no rule of reason alloweth you to compare things together , that haue no likenesse betwixt themselues . You make Christ and the reprobate , yea and the damned , equall in paine , and Christes paines superiour to the sharpest of theirs , and yet when all is sayd , there is no kinde of likenesse betwixt their paines . r r Defenc pag. 119. li. 11. Though the wicked in this world did neuer suffer any reall effect of Gods burning wrath working actuall vengeance on their soules for sinne , but only some guiltie remorse or feare , and nothing els , yet this letteth not but that Christ whom God ordained extraordinarily and alone to be in this life a whole and absolute burnt sacrifice for all sinne , did feele and suffer the same truely , properly , and perfectly . ] You were of opinion in your Treatise , and set it downe resolutely for one of your new-made Maximes , That the s s Trea. pa. 77. li. 5. paines and sufferings of Gods wrath did ALVVAYES ACCOMPANIE THEM that are separated from the grace and loue of God. And euen there you also affirmed , t t li. 9. Christ suffered the horror of Gods seuere iustice LIKE THEM , who be separated indeed from the grace and loue of God. If you stand to these words , you must confesse that Christ suffered the horror of reiection , confusion , and desperation , LIKE to the reprobate , which is euen as the reprobate doe suffer it ; and then ineuitably you fasten on the soule of Christ a plaine persuasion , and inward feeling , that he was for the time reiected , confounded , and seuered from God , as the reprobate be , which whether it will amount to open impietie , I leaue to the Christian Reader to iudge . Your cunning in two leaues after , with as touching the vehemencie of paine , is a giddie deuice , when you haue made their horrors like , then to restraine it to the sharpnesse of paine : for thereby you doe not intend to make their horrours vnlike , which before you pronounced to be like , but that their horrours being LIKE , their paines can not be vnlike . Since then paine and griefe of minde is a necessarie consequent to horror , as it is to feare and sorow , you doe not recall , but confirme your former imp●…etic , That Christ hauing the same horrour of Gods iustice and wrath , which the reprobate haue , must needs haue the same paine ; forsomuch as that horrour is not without paine answerable to it in the soule of man despairing the goodnesse of God , and beholding nothing in God but his terrible and fierie indignation against sinne . That the wicked haue ALVVAYFS these horrors accompanying them in this life , is a great and grosse vntrueth ; the 73 Psalme doth auouch the cleane contrarie : u u Psal. 73. ver . Loe these are the wicked , yet prosper they alway . So that they for the most part liue here in pleasure and abundance , neither are they plagued with ( other ) men , but x x Luke 16. receiue their good things in this life , saue when the wisdome and iustice of God is pleased to make some of them examples vnto others : for then these inward terrours of minde raised with remorse of sinne , and feare of iudgement to come , doe desperately , finally , and vtterly ouerwhelme them . This now you begin to see , which before was not within your thoughts , and therefore you now affirme , that though the wicked did suffer no such thing as you before sayd they ALVVAYES suffered , yet this doth not hinder , but Christ did feele and suffer the same . What doth not hinder , is not the question , but what doth helpe you to proue that Christ did suffer your new-made hell from the immediat hand of God in the garden , or on the crosse . I hope you bring it not for an argument , that the wicked do not suffer it in this life ; ergo Christ did suffer it . That were very strange both Logicke and Diuinitie . y y Defenc. pag. 119. li. 18. Second : how I haue alwayes expresly excluded from Christ all sinfull adherents and consequents in paines and feares which are in the wicked , and doe resemble his to theirs onely in sharpnesse and vehemencie of paine , I haue often declared before . ] In generall words you would seeme to exclude them , but by your positions and comparisons you conclude the contrary : for if you exempt from Christ all feare and doubt of his Fathers loue towards him , and confesse he had perfect and full assurance of all Gods promises in the midst of his paines ; tell vs then how the horrours of the reprobate could inuade his soule ? Shew vs how the fulnesse of trueth and grace alwayes dwelling in him , he could be so confounded and amazed , as to feele or thinke himselfe forsaken of God , when he neither was , nor could be s●…uered from the loue , life , fauour or spirit of God ? Absolute and inherent paine not deriued from feare or sorow , but only discerned by the naturall powers and faculties of the soule , if you put in the mind of Christ , it must neither exc●…ed his patience , nor euert his obedience : for if you make him faile or saint in either of these , you presently close him within the compasse of impatience and disobedience , which are more than sinfull consequents . Now that the true paines ●…emency of hell paines passe the patience of men and angels . o●… hell or of the damned may be suffered of men or angels , or of Christ himselfe with patience , you must looke to proue , before you take libertie to affirme . You may suppose what you list , but afore any Christian man may giue credit to your dreames , he must see them soundly prou●…d , not by your owne headie and hastie positions , but by the vndoubted word of Trueth , which onely is the meet measure to direct things in and after this life . And for feares and sorowes , which sometimes beset the godly by the weakenesse of their faith , and remembrance of their sinnes , and subuert the wicked in the middest of their peace and pleasure , when their destruction draweth neere ; neither of these can be either in the Elect or Reprobate in this life without so●…e sinfull defects in Gods seruants , and desperate impieties in his enemies : for these feares and sorowes doe shake the faith and hope of such as should beleeue and trust in Gods promises and mercies ; and in the wicked they worke an vtter relapsing and recuiling from all affiance and expectance , that God will be gracious vnto them . In Christ then these were more sinfull than in any other , if after so cleere and constant promises and oaths secretly decreed , formerly reuealed , and lastly proclaimed by God from heauen , the Sonne of God should stagger , and wauer in the full and immoueable persuasion and resolution of Gods most gracious purpose and promise , faith and fauour towards him . Wherefore his apprehension of Gods wrath against our sinnes must be such as might not call the loue that God bare towards him in any question ; but he might well beholde the iustnesse and greatnesse of Gods displeasure against our vncleannesse , and knowing full well the power of Gods wrath to exceed infinitely the strength of his humane nature , with sorow and feare due to so great , and yet so str●…ngth indignation against our sinnes , he might assuage and pacifie the fiercenesse of that anger , which we had prouoked ; and by most humble confession and submission quench the flame thereof , which otherwise would burne to euerlasting destruction of all resisters and neglecters of Gods holinesse and righteousnesse . z z Defenc. pa●… . 119. li. 21. Thirdly the case is cleere enough that the reprobate many times in this life doe not only feare the iudgement to come , but also doe feele some reall and actuall impression of Gods burning wrath , and euen of hell torments , though not being yet in the locall hell . ] Is it cleere enough , that the paines of the damned are sometimes executed here in this life on the reprobate , and that by Gods immediate hand ? what Scripture haue you for it ? that horrible feares and terrors doe sometimes besiege them , and that the Diuell doth now & then possesse and torment some of them , who are out of Gods protection , the Scripture witnesseth , as well by rules , as by examples : but that the paines of the damned are no greater , then are felt in this life , or that this mortall flesh is able to endure the true torments of hell , vnder which the Diuels themselues doe sinke , what rule or reason leadeth you to that presumptuous error ? Cain was afflicted with the terror of his owne conscience , Saul was vexed with an euill spirit sent from the Lord , and into Iudas the diuell entring draue him with desperation to confesse his sinne , and to hang himsel●…e . Other examples of men possessed and tormented by Diuels , are many in the Gospell . Which of these whom you name , did not eat , sleepe , and manage other affaires of this life , as time did permit them , notwithstanding their inward torments of mind ? Saul was eased with musicke , when the euill spirit of God vexed him , and liued as king of Israel in that case almost forty yeeres . Cain liued a long time after he was cast from Gods presence , and begat children on his wife . Can men haue leasure or list to doe or desire any of these things in the true torments of hell ? You will make an easie hell , if the torments there be no greater , but that men may eat , sleepe , beget children and delight themselues with melody . The greatest feare that euer afflicted Saul for ought that we read , was when he that appeared in sh●…w of Samuel , sayd to Saul , a a 1. Sam. 2●… . To morow shalt thou and thy s●…nes be with me , and the L●…rd shall giue the host of the : Israelites into the hands of the Philistines : for then be feli straightway all along on the earth , and was sore afraid , and at first refused to eat , but after at the perswasion of the witch and his seruants , he b b Ibid. ver . 23. ●… 25. arose from the earth , and did c c Heb. 10. eat . Prate of this so long as you will , no wise man will wander so farre from the trueth , as to thinke they haue such leasure , and ease in the paines of hell . d d Defenc. pag. 119. li. 25. For proofe whereof that which before I alleged out of Iob and others , that euen the godly heere want not experience of the sorowes of hell sometimes , you passe ouer answearing nothing thereunto . Which being so in the godly , it must needes be in Cain , Iudas , and the reprobates , farre more direfull and intollerable sometimes . ] Such proofes doe well become such a cause . The godly are sometimes afraid of Gods displeasure , and are persued with the tentations and snares of Satan . Ergo they feele the very torments of the damned . What shew of reason is in this which is worth the answearing ? and yet how often haue I repelled this peeuish presumption ; and obserued , that if desperation which is the greatest torment of this life , be but a e e Heb. 10. fearefull looking for of iudgement and violent fire , which shall deuoure the aduersaries , The difference is great betwixt the expectance , and the experience of that terrible iudgement , at which the Diuel himselfe trembleth . Which may soone be gathered , though not so soone be measured . For the destruction and confusion of the damned may better be feared then knowen , forsomuch as the Scripture threatneth that , as the full wages of wickednesse , and highest degree of Gods displeasure against sinne . But you are vnansweared you say . ] Some weighty reasons belike , that require so exactly an answeare . Euery trifle with you must haue a speciall answeare , when you skip leaues by the dosen , and speake to no more then you mistake , or misconster . But let vs heare your proofes , which want answeare , as you pretend . f f Treat . pa. 46. The members of Christ doe wrastle with the power of darknesse , and endure the fierie darts of the diuell . ] A learned reason , and like the maker . Doth the Apostle there speake of hell torments , or of the temptations to sinne , busily offered by Satan to all the godly ? if your conceit of hell paines be true , we must wrestle , not with the powers of darknesse , but with God himselfe , by whose immediate hand , as you imagine , the paines of hell are inflicted on all mens soules . As wisely you quote , that the members of Christ endure the fierie darts of the diuell , where the Apostle willeth them to take the shield of faith , wherewith they may quench all the fierie darts of the Diuell . Whence if your corruption and misconstruction of the text were true , may be drawen a good argument against your hell paines to be suffered in the soule of Christ. For the shield of faith ( as the Apostle noteth ) quencheth all the fierie darts of the Diuel , which you presume to be the fierie paines of hell . Christ then , who wanted no perfection of faith , endured none of these fiery darts of the Diuel , since they are all quenched by faith . Choose now , whether by your owne reason you will charge Christ with infidelity , or discharge him from enduring your fierie darts of the Diuel , which you suppose to be the paines of hell , except you play with this place to no purpose . Howbeit in these words the fierie darts of the Diuel are not the torments of hel , but either dangerous tentations , which quenching our faith consume and wast our consciences , as fire doth where it taketh hold ; or els sinnes , which inflame our harts with wicked and worldly desires , making them burne with vnlawfull and vngodly lusts . g g Treat . pa. 46 li. 2. Iob crieth out , The arrowes of the almighty are in me , the venom whereof doth drinke vp my spirit , and the terrors of God sight against me . ] Out of these metaphors , wereby Iob describeth the vehemency of that disease , wherewith the Diuel strooke him h h Iob. 2. from the sole of the foot vnto the crowne , You shall neuer conclude any thing for the paines of hell . Metaphors make no direct conclusions in doctrine , but serue to resemble , or amplifie the things , to which they are applied . Then as venemous arrowes doe not only teare and wound the flesh , but the poison added doth inflame the whole body , and consume the vital spirits ; so Iob complaineth , that his disease did not only rot , but burne his flesh , and wast his spirits , so that the paine thereof was intolerable . By the terrors of God , he meaneth the terrible and bitter affliction sent from God , and not the paines of hell , as you fondly conceaue . For that these wordes are applied to the greeuousnesse of his disease , appeareth both by Iobs speach and wish . i i Iob. 6. ver . 12 Is my strength , saith he , the strength of stones ? is my flesh of brasse , that it can endure the rage of this disease ? Wherefore he wisheth , k k Iob. 6 ver . 9. that God would destroy him ( with this sicknesse ) and cut him of ( by death , ) l l vers . 10. then should I yet haue comfort , though I burne with sorow , let him not spare . m m vers . 11. What is mine end , that I should prolong my life ? Iob wisheth not here destruction of body and soule , that were more madnesse ; but he desireth an end of his life , that he might haue rest and comfort . Then doth he not meane the terrors of conscience , which bring with them a most vncomfortable end , but the terrors of his n n Ibid. ver . 21. fearefull plague , which death would ease , & not augment . Not that I thinke Iob wanted dangerous tentations in his greeuous afflictions ; but that this may be referred either to the greatnesse of his plague , or to the vnquietnesse of his mind , though he alwaies trusted in God , and was forced with extreamity of paine to desire ease . He may also meane , as he after saith , o o Iob. 7. v. 14. Thou fearest me with dreames , and astonishest me with visions ; but none of these three terros were the paines of hell , neither did Iob desperately rage in his mind , but felt violent torments in his flesh , as he himselfe confesseth . p p Iob. 7. ver . 5. My flesh is clothed with wormes , and filthinesse of the dust , my skinne is rent , and become horrible . And touching the terrour of God , that word in the sacred Scripture doth not necessarily import the paines of hell , nor the conflict of conscience with doubt or despaire of Gods fauor , but the greatnesse of his power , and righteousnesse of his iudgements , which we must confesse with feare and trembling . q q Psal. 88. From my youth ( sayth the Psalmist to God ) I suffer thy terrours . Shall we thinke , that he was all his life long in the paines of hell , or that he liued in perpetuall affliction , which continually humbled him , and made him afrayd of the mighty hand of God ? r r Prou. 28. Blessed is the man ( sayth Salomon ) that is alwayes afrayed ( of God ) : where he doth not account the paines of hell to be blessed , but he meaneth as the Apostle doth , that we should worke our saluation s s Phil. 2. with feare and trembling . And so the Saints at the sight of Gods presence are afrayd , not with an hellish paine , or perfidious feare , but with a quaking and trembling at so great Maiestie , knowing that power and t t Iob. 25. terrour is with him , though they trust in his mercie . u u Treat . pa. 46. The like terrors doth Ionas seeme to feele in the fishes belly , when he cryed to the Lord out of the bottome of hell . ] You doe well to say it seemeth , for indeede neither haue the words any such force , neither had Ionas any such meaning . The word Sheol noteth the graue as well as hell as I haue else where sufficiently prooued ; and in this case the Whales bellie may resemble the graue by the very direction of our Sauiour . x x Matth. 12. As Ionas ( sayth he ) was three dayes and three nights in the Whales belly ; so shall the sonne of man be three dayes and three nights in the hart of the earth . Where Christ expresseth his buriall , and not his discent to hell , by the Whalles belly , in which Ionas lay . And Ionas himselfe sheweth by his prayer , that he ment the present danger of death , wherein he was , and not the paines of hell , of which he speaketh not . For besides the discription of his danger , when he saith , y y Ionas 2. The flouds compassed me about , all thy surges and all thy waues passed ouer me , the weeds were wrapt about mine head , and I went downe to the bottome of the mountaines : His praier declareth his faith in the beginning , middle , and ending thereof . I cried in mine affliction vnto the Lord , and he heard me ; I sayd , I am cast out of thy sight . ( not to be amongst the liuing any more ) yet will I looke againe toward thine holy temple . Thou hast brought vp my life from the pit , ó Lord my God. z z Ibid. ver . 7. When my soule fainted , I remembred the Lord , and my praier came vnto thee into thine holy temple . So that Ionas sainted with feare of death , but not with the paines of the damned , who I troe do not pray in their paines , much lesse trust in God , or are heard of him , as Ionas was . a a Trea. pa. 46. Dauid wanted not the like in his manifold and fearefull agonies many times . ] Though I exempt neither Dauid , nor any of Gods saints here on earth , from b b 2. Cor. 7. feares within , and sights without , and troubles on euery side , as the Apostle speaketh of himselfe , yet is there no proofe , that Dauid euer suffered the paines of the damned ; his words conuince no such thing . Sheol which you would now turne to signifie hell , though in the words of Dauid applied to Christ by Peter in the acts you stiffely refuse it , standeth indifferent to note the pit prouided for the body , which is the graue ; or prepared for the soule , which is hell . So that out of a word admitting this double signification , you can neuer inferre which sense you please , but by some other sound and sufficient circumstances . Againe , there are but two places , which cleerly confesse , that Dauid was compassed or ouertaken with the snares , dangers , or troubles of Sheol , the 18 Psalme , and the 116. In the first of which it is more then euident , as well by the occasion of the Psalme , as by the variation and coniunction of other words , that Dauid ment the danger of death , which often beset him vnder the persuit of Saul , and other his enemies , as the manifest words of holy writte do witnesse . For this is the inscription of the Psalme . c c 2. Sam. 22. Dauid spake vnto the Lord the words of this song in the day , that the Lord deliuered him from the hand of all his enemies , and from the hand of Saul . So that the snares and ropes of death , which he speaketh of in that Psalme , were apparantly the manifold dangers of life , which his enemies , and chiefly Saul put him in . Secondly , the titles , that he there ascribeth vnto God , proue that in his persecutions Dauid neuer doubted of Gods goodnesse towards him , but in all his troubles held that for his chiefe hope and help . d d Psal. 18. v. 1. I will loue thee deerly ( saith he ) ô Lord my strength . e e 2. The Lord is my Rocke , and my fortresse , and my deliuerer , my God , my Rocke , in him will I trust ; my shield , the horne of my saluation , and my refuge ; f f 3. I will call vpon the Lord , which is worthy to be praised , so shall I be safe from mine enemies . Thirdly , the words there declaring his dangers , and yet at last the destruction of his enemies , argue as much . For he saith , g g Ibid. vers . 4. The ropes of death compassed me , the floudes of vngodlinesse ( that is of the vngodly ) made me afraid . The h h 5. ropes of Sheol enuironed me , the snares of death ouertooke me . And so for the persons of his enemies he saith , i i Ibid. vers . 18. They preuented me in the day of my trouble , but the Lord was my stay ; the Lord rewarded me according to my righteousnesse , because I kept the waies of the Lord. His seuering his enemies from God , and iustifying himselfe , not in the sight of God , but in respect of them , proueth all his intention in that Psalme to be touching his enemies , whom by Gods aide and might hee k k vers . 37. persued and consumed , wounding them , that they fell vnder his feet , and whose necks were giuen him , that he might destroy them that hated him . l l vers . 41. They cried vnto the Lord ( sayth he ) but there was none to deliuer them . This no way concerneth the diuell nor his tentations , much lesse any paines of hell from the immediate hand of God ; but most euidently the plots of men that were his enemies , and sought his destruction . The other Psalme maketh the like profession vpon the like occasion , and affirmeth , that God heard Dauid , and inclined his eare vnto him , when the m m Psal. 116. snares of death compassed him , when the straights of Sheol found him out , when troubles and griefe tooke hold on him . In other places , where Dauid saith , that his life or Soule was deliuered and saued from n n Psal. 30. & Sheol , and euen from the o o 86. lowest Sheol ; it is indifferent , which sense wee follow , since no doubt he did ascribe the euerlasting Saluation of his Soule from Hell vnto Gods goodnes and mercie , no lesse then he did the preseruation of his life from the Graue . And therefore I shall not neede to discusse any of those places , which admit both constructions , and yet bring not your hell-paines into this life any whit the sooner . Againe when Dauid speaketh of feares , ropes & snares of hell , if it were graunted , that Dauid intended as well the inward assaultes of Satan to subuert his soule , as the outward perils of his life to shorten his daies , it helpeth not your cause . For the gates euen of hell , ( that is the power thereof ) preuaile in this life against all that are not of Christs true church , and often compasse and besiege the faithfull ; and p p 1. Pet. 5. the roaring lion , ( that ) goeth about seeking whom he may deuoure , is neither idle , nor vnable to take hold of mens soules by sundrie sinnes , tentations , deceits , and snares , ( if he be not stedfastly resisted by faith ) and to make them the children of hell , not by the present suffering thereof , but by preparing , and obliging them to the wrath to come . Of the Scribes and Pharises Christ saith , q q Matth. 23. vers . 15. You compasse sea and land to make one Proselyte , ( that is a nouice of your profession ) and when he is gotten you make him , filium gehennae , the child of hell double to your selues . Shall we hence conclude , that the Scribes , and Pharises , and all their Proselytes were heere on earth in the true paines of hell , and of the damned , because our Sauiour , who can not erre , pronounceth them THE CHILDREN OF HELL ? or shall wee rather accept Christes owne Exposition , where he saith , r r Ibid ver . 33. O Serpents , generation of Vipers how should you escape the ( future damnation or ) iudgment of hell ? Lastly as the name of God is added figuratiuely to manie things , to signifie the beautie and excellencie thereof in their kindes , as the s s Psal. 36. hilles of God , and the t t 80. Ceders of God , for faire and goodlie hills and trees ; so the name of hell is vsed in detestation for that , which is fearefull and intolerable , as the sorowes of hell and straights of hell and such like . Whereby it is euident , that you may dreame of Dauid , as you doe of others , that he felt in this life the paines of hell or of the damned , but if you sett your selfe to prooue it , you must bring stronger stuffe then such wordes , as besides their diuers significations , haue manie figuratiue translations and applications , which will not serue you to conclude any thing for your hell paines suffered in this life . These are the mightie proofes , that were vnanswered , which indeed I neglected , as prouing nothing , and so would yet haue donne , had not you so mouthly called for an answeare , as if the things had beene verie materiall , which in truth are weake and faint . u u Defenc. pag. 119. li. 31. The confession and behauior of the reprobate do sundry times in this life testifie so much . ] What is their confession in things , which they know not ? euen as much as your assertion . That they are somtimes inwardly and fearefully either tormented by satan , or by their owne consciences , I easily admit ; but what is the feare of hell either in the elect , or in the reprobate , to the true paines thereof , which the wicked after this life shall feele ? that they feele an horror confounding them , I neuer denied ; as also the godly may feele a terror pursuing them ; but if you determine this to be all the torment the wicked shal find in hell , you were best take heed of deluding Gods iudgments against sinne , and playing with fiery words in steed of euerlasting fire . It is another manner of torment , that there abideth the damned , then this guilt of conscience , remorse of sinne , and a fearefull expectation of iudgement and fire ; in which the wicked sometimes lead their liues with horror and confusion ; and yet it is open blasphemy to ascribe any of these horrors or feares of the reprobate vnto Christ , since they vtterly quench all persuasion of Gods fauour , loue , and patience towards them , which if we affirme of him , we wrap him within their reprobation . x x Defenc pag. 119. li. 32. The Diuels are many times out of the locall hell , as when they are in this world . But Diuels are neuer released of hell sorrowes . Therefore the true sorrowes of hell are euen in this world : and then possibly may be inflicted on wicked men as they are on Diuels which are sometimes out of the locall hell . ] We speake of men here liuing on earth , and you runne to Diuels ranging in the aire , or compassing the earth , for proofe of your hell-paines . Which is as much , as if you did plainely confesse , you can find no Scripture to prooue that mortall men in this life may endure the torments of hell . For the example of Diuels inferreth no more the paines of hell to be suffered of men in this life , then the presence of elect Angels here on earth doth prooue , that men in this life may enioy the perfection of Gods heauenly ioies and glory ; since the angels of God whithersoeuer they goe , or wheresoeuer they are , cannot be depriued or diminished of that inward power and light , blessednesse and glory in which they are confirmed for euer . With Angels elect or reprobate men after this life shall haue a resemblance and conuenience ; the faithfull ( saith Christ ) shall be a a Matth. 22. as the Angels of God in heauen , and the cursed are cast b b Matth. 25. into euerlasting fire , prepared for the diuell and his angels : But in this life , except we will waxe mad , we must make no equiualence betwixt their estates and ours . So that from the diuels condition to mans in this life there is no consequent , more then the imitation and communion of his wickednesse in the reprobate , whose children they are because they fulfill his desires , and an expectation and feare of his punishment . Otherwise as the earth is neither heauen nor hell , no more is mans life on earth matchable with the ioyes of the good , or paines of the bad Angels ; which haue the place of their abode determined , and assigned them in heauen or in hell , saue when they are sent , or loosed by God , to attend the execution of his will. And yet if the place of hell had no greater nor other paines then the diuels alwayes carrie with them and in them , why should they so much feare to be a a Luc. 8. v. 31. sent into the deepe , or b b Iudae epla . v. 6. be reserued vnto the iugdement of the great day , and c c Peter 2. ca. 2. kept vnto damnation ? feare they without cause , or are they kept and reserued to no more , nor worse paines then already they feele ? That is no reseruation , where there is nothing but a continuation of the very same that was besore . It is certaine therefore , howsoeuer you presume the contrarie , that the place of hell hath greater paines euen for the diuels , then they feele any heere on earth , or before the last day , and howsoeuer their inward confusion and desperation doe horribly persue them in all places since their fall , yet a more fearefull torment abideth them in hell , and especially when the last iudgement commeth , which is the set time that shall torment them by addicting and fastning them to eternall and intolerable fire . Yet the sorrowes of hell are in the world . ] By such logicke you may prooue the paines of hell to be in heauen , and the ioyes of heauen to be in hell ; and so make a full confusion of all things , which well becommeth your newe found faith . For the Scriptures beare witnesse , that Satan not only c c Luc. 10. fell from heauen , but made his d d Reuel . 12. battell ( or rebellion ) in heauen , and after his fall e e Iob 1. stoode among the children of God , and euen with f f 1. King. 22. the host of heauen . g g Reuel . 12. There was a battaile in heauen , ( saith Iohn ) Michael and his Angels fought against the Dragon , and the Dragon fought , and his Angels . But they preuailed not , neither was their place found any more in heauen . And the great Dragon , called the diuell , was cast into the earth . Therefore reioyce ye heauens , and ye that dwell in them . Woe to the inhabitants of the earth , and of the sea : for the diuell is come downe vnto you with great wrath knowing that his time is short . h h 1. King. 22. I saw the Lord sit on his throne , ( saith Michaiah the Prophet ) and all the host of heauen stoode about him on his right hand , and on his left hand . Then there came foorth a ( lying ) spirit , and stoode before the Lord , of whom the booke of Iob testifieth , that i i Iob 1. v. 6. when the children of God came , and stoode before the Lord , Satan came also among them . Certaine it is , that Satan and his angels sinned euen in heauen , and were cast out of heauen after their defection from God , carrying alwayes with them , and within them , the losse of their originall brightnesse , and the chaines of inward and fearefull darknesse , whereby they find themselues reiected from Gods sauour , despoyled of their former light and glory , and reserued for the iudgement of the great day , at which they tremble , as well as at the place of their perpetuall imprisonment , where their torments are , and shal be increased , though they be neuer freed from that horrible confusion , in which they lie . And therefore they scare the place prouided for them , and besought Christ neither k k Luc. 8. to send them into the deepe ( and bottomlesse pit ) nor to l l Matth. 8. torment them besore their time . Neither was there onely transgression , reprobation , and confusion in the place of heauen , where the Angels sinned , and whence they were cast , but of the blessed Angels S. Iohn saith , that one of them m m Reuel . 20. came downe from heauen , hauing the key of the bottomlesse pit , and a great chaine in his hand , who tooke the Dragon , which is the diuell , and bound him , and cast him into the bottomlesse pit , and shut him vp , and sealed vpon him . And were it doubtfull of Angels , how they could retaine the measure of their brightnesse and blessednesse in the place of hell ; yet heare we Dauid confesse of God himselfe , and of his spirit ; If I ascend to heauen , thou art there ; if I get downe to hell , thou art there . So that the very fountaine of all holinesse and happinesse is in heauen , earth , and hell , and yet the states of these three places are not confounded , because the perfection of all goodnesse is present in euery of them . The goodnesse and glory of God is not so fastned vnto places , that either Paradise or heauen did priuilege men or Angels from sinne , as heauen did not the diuels , nor hell it selfe can hinder the happinesse of the blessed Angels , when they are sent with power from God to execute his pleasure . And yet this doth not confound the distinction of places , or states in heauen or hell , but that heauen is now the place , where the brightnesse of Gods glory is reuealed to his Saints , besides their internall and continuall vision of God , which maketh them most happie , and neuer leaueth them , whethersoeuer they goe . And therefore the Angels that sinned , were cast thence , that they should not defile the place of Gods presence with their wickednesse ; and hell is likewise the prepared mansion for the diuels , where vengeance from God is powred on them , and greater shall be , when after iudgement they shall be closed in perpetuall prison , though till that day some of them be suffered to beare rule in the aire , and to worke in the children of disobedience , for the triall of the saints and farder setting forth os Gods most glorious wisedome , power , and rightcousnesse . n n Defenc. pag. 119. li. ●…7 . Lastly the true ioyes of heauen may be out of the locall heauen , as when the glorious Angels haue bene and tarried some while here on earth with men . Yet did they neuer for a moment want the toyes and glory of heauen . ] From Angels endued with inward and heauenly light , power , holinesse , and happinesse , and by grace euerlastingly confirmed therein , no argument can be drawen to our weake , sinfull , and variable condition ; neither doe we dispute of Gods power , what he can doe , but of his will and ordinance , whereby he hath appointed heauen to be his seat , that is the place , where his glory is 〈◊〉 〈◊〉 , and eternall and perfect blessednesse bestowed on all the inhabitants thereof , be they men or Angels . And though the Angels , whethersoeuer they goe , or whatsoeuer they doe , retaine the cleere sight of God , and the perfection of their 〈◊〉 all happinesse , yet that is no proofe , that we liuing here in mortall and miserable flesh can haue that on earth , which they haue . For example , take some parts or consequents of that heauenly ioy and blisse which the Angels being heere on earth keep immutable , and you shall soone see , how grossely you erre in communicating their glory to men yet dwelling in houses of clay . The Angels of God 〈◊〉 here on earth can neither erre , sinne , nor die ; they can feele no necessity , infirmity , nor miserie ; they need not eat , sleepe , nor rest ; they are indued with light , that cannot be obscured ; with holinesse , that cannot be defiled ; with ioy , that cannot be diminished ; with power , that cannot be resisted by men or Diuels . Can these things be attributed to mortall men here on earth without open and palpable heresie ? Wherefore it is an erroneous and presumptuous inference , that o o Defenc pa. 120. 〈◊〉 . 2. If Angels may enioy heauen really being in the world , that men heere liuing may doe the like . p p Defenc. pag. 120. 3. It is possible for Gods goodnesse to communicate some reall foretasie thereof vnto some blessed men also . ] A taste of glory , which neither continueth nor satisfieth , can not be called heauen , which is the perfect and perpetuall fulnesse of all kinde of blisse , and want of all kinde of miserie . S. Peter teacheth vs that God q q 1. Pet. 1. begetieth ( vs ) into a liuely hope , to an inheritance incorruptible , vndefiled , and vnchangeable , reserued in the heauens for vs , who are by the power of God kept by faith vnto saluation , readie to le shewed in the last time . If the taste of glory , which you talke of , be not immortall , immutable , & vndefiled with any defect or miserie , it may not be called heauen , nor be sayd to be the inheritance reserued for vs in heauen . And therefore though some blessed men haue had a sight of some glory , which you call a taste thereof , as Moses , Esay , Steuen , and others ; yet that doth not proue them to haue beene really in the ioyes of heauen . How osten is it written of the Israelites , that they saw the glory of the Lord ; and yet they were ouerthrowen in the wildernesse ? r r Exodus 24. ver . 16. 〈◊〉 17. The glory of the Lord ( saith Moses ) abode vpon mount Sinai , and the sight of the glory of the Lord was like a consuming fire on the top of the mountaine in the eies of the children of Israel . So when Aaron offered his first offering for his Priesthood , and blessed the people ; t t Leu t. 9. v. 23 The glorie of the Lord appeared to all the people : of whom God saith , u u Numb . 14. vers . 22. All these men , which haue seene my glory , & my miracles , which I did in Egypt , and in the wildernesse , and haue tempted me these ten times , certainly they shall not see the land , whereof I sware to their Fathers . When Salomon had builded and consecrated the temple with praier and sacrifice , x x 〈◊〉 〈◊〉 The glory of the Lord 〈◊〉 house so that the Priests could not enter into the house of the Lord , because the glory 〈◊〉 〈◊〉 Lord had filled the Lords house . And when all the children of Israel saw the fire , and the glory of the Lord come downe vpon the house , they bowed themselues with their faces to the earth vpon the pauement , and worshipped , and praised the Lord. I trust the King , the Priests , and the People were not all in the ioies of heauen ; and yet they all with their eies saw the glory of God there presented before them ; and such as were religious and obedient , saw it to their exceeding ioy . y y Defenc. pag. 120. li. 5. That God doth indeed reueale some reall tast of his heauenly ioies to his children euen in this life , I haue already shewed , but am not answeared . ] You slide from some blessed men to all the children of God ; to whom , you affirme , God doth reueale indeed some reall tast of his heauenly ioies euen in this life . What you meane by a reall tast , we must learne from your owne mouth ; by such doubtfull phrases , which you may after wrangle about , you vse to deliuer your doctrine . If you meane ioy in the holy Ghost , whiles by hope we expect the promises of God at his determined time , that indeed is common to all the children of God in their measure ; but that teacheth a maine difference betwixt the things heere enioined , and reserued for vs in heauen ; and quite crosseth the new heauen , which you would establish . For we learne by the Scriptures , that our z z Coloss. 3. Life is hid in Christ , and when Christ , who is our life , shall appeare , then shall we also appeare with him in glory . a a 1 Iohn 3. Now we are the sonnes of God , but yet it doth not appeare , what we shal be : and we know , that when he shall appeare , we shal be like him : for we shall see him , as he is . Our knowledge , loue , and ioy of God and in God , beginne heere by the preaching of the Gospell , and the working of his spirit ; but the Scripture neuer calleth those the ioies of ueauen , though they shall there continue , yet so augmented , and accompanied with heauenly brightnesse and glory , that they shall not be the same , they were . For as our naturall vnderstanding and sense , and corporall life and flesh shall not be abolished in heauen , but abide and be glorified , and yet no man is so senselesse , as to thinke or say , the glory of our creation is the glory of our resurrection : so our knowledge , loue , and ioy , which heere are weake , and wanting all perfection , as being mixed with ignorance and error , lust and vnlawfull desires , feare and griefe , and often obscured , and almost ouerwhelmed with infirmity , iniquity , and misery , no wise man will defend to be the ioies of Gods heauenly kingdome where is no want , nor defect of any good , nor feare , nor doubt of any euill inward , or outward ; but as God shall then be all in all , so shall we be filled with the sight and fruition of God ; our loue and ioy increasing according to our knowledge , which then shal be the manifest vision of God face to face , who is the vnceasing and vnsearchable fountaine of all goodnesse and blessednesse . The b b Treatis . pa. 80 proofe , on which you stand as yet not answered , is a place of the Apostle to the Corinths , applied by many men to the preaching of the Gospel , & then it maketh nothing for your purpose ; but if it be referred to the ioyes of heauen , as you would haue it , it maketh quite against you . For c c 1. Cor. 2. eye hath not seene , saith the Apostle , neither eare hath heard , neither hath mans heart conceaued , the things which God hath prepared for them , that loue him . If those be the ioyes of heauen , which the Apostle there meaneth , then is it euident , that men are not capable of them , whiles they are compassed with sinne and infirmitie , but God hath reserued them in the heauens for vs , when we shall come to his presence , though in the meane time d d 1. 2. he hath reuealed to vs by his spirit , that such things are kept in store for vs , which then shall appeare , that is , be apparently and perfectly bestowed on vs , and we euerlastingly inuested with them . The Reuelation which the Apostle here speaketh of , is the reuelation of knowledge , whereby these things are promised and assured vnto vs , not the reuelation of glory , whereby we shall see that , which we now hope for ; and enioy that , which we now expect . This doctrine , howsoeuer you would delude it with your reall tasts , is plainely deliuered in the Scriptures . When Moses besought God to shew him his glory , God answered ; e e Exod. 33. ver . 20. Thou CANST NOT SEE my face , and liue ; for there shall no man see mee , and liue . Where God doth not meane , that men shall not see him in heauen , when they come to be f f Matth. 22. as the Angels of God , who g g Mat. 18. v. 10. alwayes behold the face of God in heauen ; his owne sonne hath sayd , h h Matt 5. blessed are the pure in heart , for they shall see God ; and his Apostle likewise , i i 2. Cor. 13. Now we see through a glasse darkely ; then ( shall we see ) face to face : But he meaneth , that no man liuing in this mortall flesh can see his face . Otherwise it is the cleere resolution of the Scriptures , that we k k 1. Iohn 3. shall see him as he is , that is , not by faith , as now we doe ; nor by some created shew of his glory , as Moses , Elias , Esai and other the Prophets and Patriarkes did see him for the confirmation of their callings , or consolation of their miseries , but as the Apostle speaketh face to face . Vpon these words of S. Iohn , we shall see him as he is , S. Austen learnedly and truely sayth . l l August . in 〈◊〉 . Iohan. Tract . 101. Ista visio non est huius vitae sed futurae , non temporalis sed aeterna . Hunc totius laboris sui fructum Ecclesia nunc parturit desiderando , tunc paritura cernendo . This vision ( of God as he is ) is not in this life , but in the life to come ; not temporall , but eternall . This fruite of her whole labour the Church now trauelleth with by desiring it , but then shall attaine by beholding it . Now if the sight of God himselfe face to face , that is of his substance and glory in plaine , full and perfect manner and measure , be the same with the darke and enigmaticall beholding his graces and promises by the glasse of faith , then haue you some reason to say the ioyes of heauen may be had in this life ; but if in the manner , measure , obiects and effects of our sight of God in this life and the next there be so great difference , then you deceiue both your selfe and your Reader to affirme , we haue the ioyes of heauen heere in this life , when not onely our sinne , our ignorance , our miserie , mutabilitie and mortalitie , but euen our faith and hope do clearely prooue , that we haue not that , which we desire , nor as yet enioy that , which we expect , and beleeue wee shall haue . m m August . epist. 112. Non corda munda suae substantiae contemplatione fraudauit , cum haec magna & summa merces Deum colentibus & diligentibus promittatur , dicente ipso Domino , quando corporalibus oculis visibiliter apparebat , & inuisibilem se contuenaū mundis cordibus promittebat : qui diligit me , diligitur a Patre meo , & ego diligam eum , & ostendā meipsum illi . God hath not defrauded cleane harts of the sight of his substance , since that is promised to those which serue and loue God , as the great and chiefe reward ; the Lord saying , when he appeared visible to the eyes of their bodies , & promised himselfe inuisible to be seene of cleane hearts ; he that loueth me shal be loued of my Father ; and I will loue him , and will shew mine owne selfe vnto him . n n Defenc. pag. 120 li. 7. The transfiguration of Christ on the mount declareth , that some reall part of heauenly glory may be heere on earth , which you your selfe somewhere confesse cleane against your selfe . ] You would needes tell vs in you Treatise , that heauen was some foretaste of the infinite ioy prepared for the godly , which you attempted to prooue by the Apostles words common to all the children of God , and thereupon concluded ; thus you o o pa. 80. li. 23. see that as there is heauen in this life in some measure , euen so there may be hell . I replied that if you p p Conclu . pag. 337. 〈◊〉 . 34. affirmed of heauen , as you did of hell , that the VERY SAME IOYES which are in heauen , or EQVALL with them , are heere sometimes found ( in vs liuing ) on earth , it was a wicked error flatly repugning to the trueth of Gods promises , and to the very nature of our Christian faith and hope . We reasoned not of Christs manhoode , which q q Colos. 1. in all things had the preeminence aboue and afore all the sonnes of God , , but OF THE CODLY , whom you expressely named , and of whom I accordingly replied , and to whom those words of the Apostle cited by you for proofe of your purpose doe precisely pertaine . For of Christ they are most false , that his eye neuer saw , nor his eare neuer heard , nor his hart neuer conceiued the things , which God hath prepared for them , that loue him . Now when you should prooue that mortall men , and no more then men , though the members of Christ , liuing heere on the earth haue THE VERY SAME IOYES , which are in heauen , or EQVALL with them ; you run to Christes transfiguration on the mountaine , and by that you would inferre , that there was heauen euen in this life in some measure . But first where can you shew , that Christes transfiguration on the mountaine is called heauen in the Scriptures . Next , what deriuation can you make from Christs power , knowledge , and glory , to ours heere on earth ? Christs soule had many parts and degrees of heauenly perfection in this life , which ours haue not ; he was free from sinne and error , which abound in vs ; he was full of trueth and grace , which want in vs , saue what we receiue from his fulnesse ; he was the way , the light , and the life , that leadeth , lightneth and quickeneth euery man comming into the world ; yea the crosse of Christ was the wisdome and power of God. These and many other maine differences the Scriptures expresse betwixt Christ and vs ; so that from his perfection and preeminence to our weakenesse , wickednesse , and wretchednesse in this world no comparison can be made , nor any consequent , but that beleeuing in him , louing him , and obeying his commandements , as we are heere regenerate and renewed by his spirit , so we shal be conformed to his image , to raigne with him in the next life , if we suffer with him in this life . Christs transfiguration then is not called heauen in any Scripture , neither had it the perfection or condition of heauen ; since heauen is not a transitory taste of mutable ioy or glory , but a full and euerlasting possession of all power , honour , and blisse communicable from God , and proportionable to the receauer . But if Christ had the reall fruition of heauen in his flesh heere on earth , how much more in his soule , which was alwaies full of trueth and grace , light , and life ; and hauing so reall a tast as you speake of , and so immeasurable a fulnesse of life and grace , as the Scriptures speake ; I greatly maruaile how you come really to place hell and heauen in one soule together , and specially in the soule of Christ , on which you inflict the very substance of hell paines , when yet the abundance and continuance of heauenly ioy could not want in him . As for my somewhere confessing cleane against my selfe , that Christ transfigured in the mount tasted of that heauenly glory prepared for him ; I see not how that crosseth any thing auouched by me in the 337. and 338. page by you noted . You shall do well when you challenge contrarieties , not to let the report rest on your crackt credit , but produce the words , that your Reader may be iudge of both . You are sharp enough to catch hold of any thing , if there were any cause . I called indeed Christs transfiguration on the mount a taste of that heauenly ioy prepared for him , I called it not heauen . A taste of things neither abideth , nor sufficeth , which heauen fully doth ; & therefore it is rather a contradiction , then a confession of your conceit . For if you thinke that Christs heauenly glory may be defectiue or mutable , as his transfiguration was , you broch a wicked and impious error . Christs transfiguration did not exempt him from feare , sorrow , shame and death following , which if you imagine of his glorification in heauen , it is a right hellish impiety . And whatsoeuer we affirme of Christ touching his preeminence aboue all the children of men as that he was free from sinne , and full of grace , and had the perfect knowledge of Gods trueth and will aboue men and Angels , I hope you will not deriue it to his members heere liuing in the flesh , least you leaue no ground of Christian religion vnshaken . r r Defenc. pag. 120. li. 10. Onely this you haue to obiect touching men , that faith and hope is the euidence of things not seene : neither are our greatest ioyes the same , nor equall to them which we shall possesse in the next world . ] I haue also to obiect , that it is not lawfull for you nor for any man liuing to determine of Gods kingdome without his warrant , nor to auouch that to be heauen , which the Scriptures doe not . Take heed , it is no pastime to play with heauen and hell , as you do , without better aslurance than you haue . Know you not what that learned Father sayth ? s s Tertullianus de praescrip aduersus haereticos . Nobis nihil ex nostro arbitrio indulgere licet . It is not lawfull for vs ( that be Christians ) to deuise any thing of our owne heads : But t t Cyril . de fide ad Reginas . li 2. it is necessarie for vs ( as Cyril sayth ) to follow the diuine Scriptures , and in nothing to depart from their praescription . [ u u Defenc pag. 120 li. 14. I answere our reasons before do proue more than only hope in the faithfull sometimes . ] And I replie that none of your reasons do any way proue the ioyes of heauen . Gods answere to Moses must stoppe your mouth , and the presumption of all such as you are ; x x Exod. 33. Thou canst not see my face , for there shall no man see me , and liue . Moses saw as much as in this mortall life any man compassed with sinne is able to see . He saw posteriora Dei , the backe parts of God ; for so God sayd vnto him : y y Exo. 33. v. 22 I will couer thee with mine hand , whiles I passe by . z z 23. After I will take away mine hand , and thou shalt see mine hinder parts : but my face shalt thou not see . Whereupon S. Austen sayth very aduisedly : a a August . de Symbolo a●… Cateth●…menos . li 〈◊〉 ca. 3. Ipsa sunt illa posteriora Dei , Christus Dei. Those hinder parts of God , were the Christ of God. Which exposition Christ confirmeth , when he sayth : b b Iohn 8. Your Father Abraham reioyced to see my day , and he saw it , and was glad . Other shewes of Gods glorie some others had , as Elias in the Caue , the People in the Wildernesse , Salomon in his Temple , and Iohn Baptist in Iordan , when he saw the Holy Ghost descend like a Doue , and abide on Christ ; but none of those was the sight of Gods face , which no ( mortall ) man can see , and liue . And that is the true and essentiall ioy of heau●…n , to which all other degrees of perfection and happinesse are consequent . c c August . d●… ciuitate Dei. li. 16. ●…a . 9. Videns Deum , quod erit in sine praemium omnium sanctorum . The sight of God ( sayth Austen ) shall in the end be the reward of all his saints . Which doctrine he learned from S. Paul and S. Iohn the Apostles of Christ , and they from their Master . d d 1. Cor. 13. Then ( we shall see him ) face to face , and then shall I know , sayth S. Paul , euen as I am knowen . When Christ shall appeare , sayth S. Iohn , e e 1. Iohn 3. we shall be like to him , for we shall see him as he is . And so our Sauiour : f f Iohn 14. I will loue him ( that loueth me ) and shew mine owne selfe vnto him . g g Defen●… 〈◊〉 . 120. li. 15. Secondly , it is true the Apostle sayth , that here we walke by faith , and liue by hope ; yet some rare exceptions do not ouerthrow this generall course . ] The Scriptures are true with you , saue where you list to make exceptions of your doctrine as not conteined in them , nor agreeing with them . No man in this life , Christ Iesus only excepted , had euer any such vision of God , or possession and fruition of his heauenly kingdome , that he did not walke by faith , and liue by hope . Paul was h h 2. Cor. 12. taken vp into the third heauen , and heard words not lawfull ( or not possible ) for man to vtter . Did he then cease to walke by faith , who after and alwayes prosessed of himselfe ; i i 1 Cor. 13. Now I know in part , but then I shall know as I am knowen ? And including himselfe with the rest ; k k 2. Co●… . 5. We walke by faith , not by sight : And ●…xactly speaking of himselfe ; l l Galat. ●… . That I now liue in the fl●…sh ; I liue by the f●…ith of the Sonne of God ; m m Phil. 3. that I may know him , and the vertue of his resurrection , and fellowship of his afflictions , not as though I had alreadie attained to it , but I endeuour my selfe to that which is before , and follow hard towards the marke , for the price of the high calling of God in Iesus Christ. If you dare defend , that Paul in Paradise did see God face to face , then may you say , that at that time he walked not by faith , but by sight ; but if that be a plaine errour , then Paul as yet attained not the sight of Gods face , nor the crowne of righteousnesse layed vp for him , which should be giuen him by the iust Iudge at that day ; and consequently neither faith nor hope ceased in Paul , notwithstanding his being in the third heauen . The like I say of S. Iohn , who n n Reu●…l . 4. saw a dore open in heauen , and was willed to come vp thither , and of all the Saints that either talked with God , or had any manifest reuelation of his glory , whiles here they liued . The transfiguring of Christ in the mount , was to him not only a ioyfull hope , but a reall taste of his very heaue●…ly ioyes . ] That transfiguration of Christ , whether it were for himselfe or for the confirmation of his Disciples , the Scriptures doe not precisely determine . When a voice came from heauen to Christ in the audience of all the people , Christ answered ; This voice came not because of me , but for your sakes . S. Peter , who was one of those Disciples that saw him transfigured , writeth thus of it : o o 2. Pet. 1. We followed not deceiuable fables , but with our eyes we saw his Maiestie : for he receiued of God the Father honour and glory , when there came such a voice to him from the excellent glory , This is my beloued Sonne , in whom I am well pleased . This voice , which was greater glory than his transfiguration , came in respect of them , to confirme them in their faith and obedience to the Sonne of God then incarnate ; and yet to assure their eyes by sight , as well as their ●…ares by that voice , he was transfigured before them : but this transfiguration did not fr●…e Christ from feare , sorrow , shame , violence , and death , which followed ; and therefore this was not heauen to him , nor all the glory prepared for him , but an outward shew thereof , to establish rather his Disciples , then himselfe . For his soule within him had here on earth greater glorie continually then a transitorie change of his body , as namely the personall vnion with God , which no creature , man , nor Angell , in earth or heauen , had or hath besides him ; the fulnesse of Gods spirit resting on him , by which he knew all the counsell and will of God , and all the secrets of mens hearts ; power ouer all flesh , and command ouer all creatures , which neither Saint nor Angell in heauen hath . In the glory of his body Moses and Steuen did here on earth in part communicate with him . P P 2. Cor. 3. Moses face did shine when he knew it not . The children of Israel could not behold the face of Moses for the glorie of his countenance , which so glittered , that the children of Israel were afrayd to come neere him , & he forced to put a vaile vpon his face , when they spake with him ; and yet Moses q q Exod. 34. ver . 29. wist not that the skin of his face shone bright . And likewise r r Acts 6. all that sate in the councell , where Steuen was conuented & condemned , looking stedfastly on him saw his face as the face of an Angell , that is , bright and glorious , though Steuen knew it not no more than Moses , for ought that the Scripture noteth of him ; saue that in the end Steuen s s Acts 7. looking stedfastly into heauen saw the glory of God , and Iesus standing at the right hand of God. But the inward and continuall glorie of Christes soule heere on earth was proper to him , no man nor angell matching him therein . How come you then to attribute heauen vnto Christ for the momentarie transfiguration of his bodie , and to neglect and ouerskippe the constant and continuall ioy and glory of his soule , which far better deserued the name of heauen , than the change of his bodie ? t t Defenc. pag. ●…21 . li. 2. We grant the ioyes of heauen here are nothing equall to those hereafter : only we say the very same in nature may be and are by the effectuall working of Gods gratious spirit in his elect reuealed in some measure and sometime euen in this world . Neither is this , as your charity speaketh , any lewd or wicked error . ] My charity serueth me , and my duty bindeth me to tell you , that if you , of your owne head without the word of God , will make an heauen , or defend that to be heauen , which is imperfect , mutable , and often defiled not with misery and death only , but with weakenesse and wickednesse also , you maintaine an euident and pestilent error . The graces of God are heauenly , aswell because they are giuen from heauen , and direct to heauen , as also they assure men of heauen ; but the measure of grace or ioy , which we haue heere on earth , is not the heauen , which we are willed to beleeue and expect , where our reward is , and where an incorruptible , vndefiled , and immutable inheritance is reserued for vs , and whence we looke for our Sauiour . Your distinction , that our ioy is the very same in nature , though not in measure , which is in heauen , is not only false , but a void and idle refuge . For the ioy of heauen The name of Nature in the graces of God and ioyes of heauen is a vaine distinction . is the plaine vision of Gods face , which bringeth with it a present , perfect , perpetuall , and plenary possession of all light , power , loue , holinesse , and happinesse deriueable f●…m God ; which in this weake , fraile , sinnefull and wretched life no man hath , nor can haue . And therefore though there be the knowledge , loue and ioy of God , both in this life and in the next ; yet the differences are so many , and so great , that no man of any reason or vnderstanding will make the one to be the other for some agreements in some points , whereas in the whole there is not only a substantiall difference betwixt them , which is the sight of Gods face , but so many parts , effects , and consequēts in the one , which are not in the other , that it is more then folly to make the one by pretence of nature to be the same with the other . All ioy in nature is the same , if by nature we meane the generall definition therof ; for ioy is the impression or inward sense of good present , or instant ; yea hope is in nature all one with ioy , since in hope there is ioy , as in feare there is paine , and in hope we reioice : yet no considerate diuine will confound hope and ioy together , because they differ but in time , much lesse make the ioies in this life , which are defectiue , mutable , and permixed with our infirmity , misery , and iniquity , the very same in nature with the ioies of heauen , which are abundant , constant , and sincere in all parts and effects , of brightnesse , mightfulnesse , righteousnesse , and blessednesse , which men can possibly comprehend , when they come to the presence of God. The sight of God by his creatures , by his iudgments , by his word , and by himselfe , is the same in the generall nature of knowledge ; yet are there as great differences betwixt them , as betwixt darkenesse and light . The Apostle saith , u u Rom. 1. The inuisible thinges of God , that is his eternall power and godhead , are seene by the creation of the world , considered in his workes , and that which may be knowen of God , is manifest in them . Shall we then say , the heathen haue the very same knowledge of God by his workes , which the Angels in heauen haue by the sight of himselfe ? the Diuels know him also by his workes , by his word , and his iudgements . x x Ionas 2. Thou beleeuest , saith Iames , That there is one God , thou doest well . The Diuels also beleeue●…t , and tremble . Yea they know Christ to be the sonne of God. y y Luc. 4. I know who thou art , said the Diuell to Christ , euen the holy one of God. Shall we then thinke that the Diuels faith is the very same in nature with our Christian faith ? of many castawaies , which fall away from the grace of God , and receaue it in vaine , the Apostle saith . z z Heb. 6. They were once lightened , and tasted of the heauenly gift , and were made partakers of the holy Ghost , and tasted of the good word of God , and of the powers of the world to come . Shall we auouch these reprobates were in heauen in this life , because they had once the very same graces in nature , which the elect haue ? If our knowledge doe differ in this life and the next , Our loue and ioy do follow our knowledge . then doth our ioy likewise differ . From our knowledge of God riseth our loue of God , and our ioy in God. For we can neither haue loue , nor ioy of that , which we know not : but as our knowledge increaseth , so doth our loue and ioy . And therefore when we see God infallibly , as he is , then shall we loue him vnfainedly , as we ought , and reioice in him vnspeakeably , euen as much , as we are capable of , not by the strength of our nature , but by the working of his power . Till then as our knowledge is darke , and in part , so our loue is weake , and our ioy is faint ; but then shall these very thinges not only rise to an higher degree , and be of another nature , but be replenished with all parts of light , power , and blisse , without which we may defend nothing to be heauen indeed , howsoeuer wee may vse figuratiue speaches to comfort , or encourage the godly . As then worke and wages , labour and rest , sowing and reaping , running and obtaining , striuing and crowning , abroade and at home , doe differ euen in nature , so faith and sight , hope and haning , promising , and performing , that is , our state in earth and heauen , doth likewise differ ; though it be one and the same thing , which is now promised , beleeued , and hoped for , and which hereafter shal be receaued , attained , and enioyed . a a Defenc. pag. 121. li. 7. Now then if more then hope only euen heauenly ioies may be on earth , surely it followeth , that likewise more then feare , euen hellish paines themselues may be in men on earth also . ] If the ioies of heauen be not only constant in nature , but perfect in measure , and consist in the sight of Gods face , which no man shall see , and liue ; then certainly the ioies of heauen are not in this life imparted to any mortall and sinnefull man. And though that might be , which yet God expressely denieth shal be ; yet the other is no con●…quent , that the paines of the damned may be likewise in this weake and fainting flesh ; because ioy is an affection , that preserueth this life ; and paine , if it be violent and aboue our strength , presently seuereth the soule from the body . Take an example of this fire , which we see and know . If it be not possible without a miracle from the mighty hand of God for flesh to abide , or life to dure in the paine of burning and flaming fire ; how lesse possible is it for the wicked , on whom God sheweth no such wonders , to liue and continue in the paines of the damned , whiles they are heere fastened to the flesh ? b b Chrysost. ad Theodorum lapsum ep●…st . 5. Hic quidem non simul contingit vehementia poenarum , & earum diuturnitas . Altera enim cum altera pugnat , propter conditionem corruptibilis huius corporis non ferentisea . In this life ( saith Chrysostome ) the violence of paines , and the continuance thereof cannot stand together . The one fighteth with the other , by reason of this corruptible body , which cannot beare both . And againe c c Idem ad Populum Antioch homil . 49. Name fire , or sword , or any thing that is more grieuous then these , yet these are scant a shadow to those torments . d d Defenc. pag. 121. li. 16. And if hell paines in this world may be in any , much rather may they be in Christ , whom God purposely sent through paines and afflictions ( the extreamest that might be ) to be consecrated the Prince of our saluation . ] If the true paines of hell might be in others here liuing , yet in Christs soule they might not be , since his soule had alwaies greater inward ioyes of the holy Ghost , which you call heauen , then any man here liuing on earth could haue , except your learning serue you , to put both the ioyes of heauen and the paines of hell at one and the same time in the soule of Christ. As for your proofe , when you shew that the paines of hell are sacred and holy , then bring them to consecrate the Prince of our saluation . Till then , refraine this apparent collusion , to make Christ both obedient and astonished , patient and ouerwhelmed in the paines of hell ; and learne that God tried the obedience and patience of his Sonne by the things which he suffered , and so consecrated or consummated him to be the Prince of our saluation ; who must be conformed to his image to suffer with him , not the pains of hell , but the miseries and afflictions of this life , with all obedience to the will and counsell of God , if we will reigne with him . e e Defenc pag. 121. li. 14. & 19. If you say yet thus it will follow , that the extreamest paines of hell are not to be found in this world , as the hiest ioyes of heauen are not likewise by my confession : I answere I know not , neither meane I to determine the measure and depth of sorowes , which Christ in his Passion suffered . ] Either you change mindes with the windes , or he that wrote this , wrote not that which went before . In the 52 page of this booke li. 25. you prated apace , that Christ suffered a sense of Gods wrath EQVALL to hell it selfe , and ALL THE TORMENTS thereof . And in the 15 page li. 16. you solemnly concluded , whence it must follow , that the paines of Christs suffering were the same in nature and ALTOGETHER AS SHARPE , and as painfull as they are in hell it selfe . Now you know no such thing , nor meane to determine it . It were good you tooke vpon you to know lesse of your hellish mysteries , till you were more assured of them , or better learned in them . This floting vp & downe like the waues of the sea , shew that either diuers mens pens haue beene in your papers , or that vnquiet buzzes are in your owne braines , who sometimes can not nor will not , and yet somtimes can and will determine , and pronounce the paines of hell suffered by Christ to be EQVALL to hell and all the torments thereof , and AS SHARPE as the sharpest in hell . But your Reader , if he be wise , will see you more constant in your owne conceits , before he giue any credit to them ; and lesse maruell that men fallen from the trueth thus reele to and fro . f f Defenc. pag. 121. li. 22. Only grant this plainly , that Christ suffered in his soule the true effects of Gods proper iustice and wrath , and we seeke no more . ] Tell me first , what you meane by the effects of Gods proper iustice and wrath , and then from what Scripture you deriue it , and you shall soone see what I grant . Only say you no more than you haue expresse warrant of the holie Ghost to beleeue , and I aske no more . With the name of Gods proper wrath you haue plaied a long time , and a number haue deceaued them selues . For as it is most true , that God would haue laid none of these things , which Christ suffered , on his owne sonne , but displeased and angrie with our sinnes ; for which he was to satisfie the Iustice of God , least our iniquitie should seeme a matter of dalliance , and easily ●…uerpast : so it is as true , that God neither was , nor could be wroth and offended with the person of his owne sonne , in whom he was well pleased , and for whose sake he was reconciled to vs ; but that the chastisement of our peace being imposed on him , who for the innocencie and excellencie of his person was able to tolerate and mitigate the wrath of God prouoked by our sinnes , he made the purgation of them by that kind of satisfaction , which was conuenient both to the dignitie and safetie of his person , and argued apparantly the loue of God towards him , and his loue towards vs ; whiles he put him selfe in the gappe , by his owne smart to auert and appease the iust wrath kindled against vs. Now what this chastisement was , wee may neither of vs , nor any man els seeke farder , then the holie Ghost hath deliuered , that g g 1. Cor. 15. Christ died for our sinnes according to the Scriptures , and h h Philip 2. became obedient to the death , euen the death of the crosse ; which is plainly described by the Euangelists , and should not be questioned by any , that is not more wedded to his conceits than to the word of God. i i Defenc. pag. 121. li. 31. Though Christ suffered all ( which he did suffer ) here in this world , ye●… for any thing I can see , there is cause why Christ should be an extraordinarie person in the case of suffering for sin in this life , and that therefore as touching sorow and paine , he might feele more than euer any els hath or could feele for the time . ] He was an extraordinarie person indeed , as being the true and only Sonne of God , that is , both God and man in one person , bearing the burden of our sinnes in his bodie , but appropriating or accounting the same to the dignitie of his person , that by his death he might abolish him that had rule of death , and restore vs to life by his humilitie and obedience , which was so precious and glorious in the sight of God , that he accepted it as a full sacrifice and satisfaction for all our sinnes , and made him the authour of eternali saluation to all that obey him : but that he must be God aswel as man , to be able to suffer the paines of hell & the second death , that is a new deuice of yours , not conuerting the Godhead of Christ to the infinitenesse of his merits , but abusing it to the infinitenesse of his paines , to make place for your new-found hell from the immediate hand of God , where Scripture mentioneth no such thing in the worke of our redemption , but plainly and fairely teacheth vs , that we are k k Rom. 5. reconciled to God by the death of his Sonne , who l l Coloss. 1. by the bloud of his Crosse procured perfect peace in heauen and in earth , and restored vs to the fauour of God , through death in the bodie of his flesh , in which he m m Rom. 8. condemned sinne , that we might be n n Heb. 10. sanctified by the offering of his bodie once made on the altar of the Crosse. And this doctrine so euidently and frequently deliuered by the Holy Ghost in the sacred Scriptures , is so sufficient , that I see no cause , nor need of your hell paines , besides no warrant nor witnesse of them ; except we dreame , that the spirit of God did not well vnderstand , or could not aptly expresse your hellish mysteries , which he alwaies ouerpasseth with silence , when hee speaketh of the purgation of our sinnes , and our redemption by the precious bloud of the Lambe vnspotted and vndefiled . If therefore it be not lawfull in the highest points of faith to adde ought to the word of God , nor to thinke that the spirit of Trueth faileth or defecteth in his instruction vnto trueth , I do not see with what dutie to God you and others may be so bolde with the Sonne of God , as to subiect his soule to the second death , and to the paines of the damned , when the Scriptures offer vs no such part or point of our beliefe . o o Defenc. pag. 121. li. 36. You seeme to grant vnto Christ all naturall sorrow and feare , neither doe we seeke any more : but you trust the paine of the damned is more than a naturall oppressing and afflicting of the heart with humane feare and sorow . For sooth it is not . It is no more than a very naturall humane feare and sorow . It proceedeth immediately and principally from God himselfe , who is the Nature of Natures . Also mans nature is apt to receiue such sorow and feare from him . Thus the very paines of the damned are meerely naturall . ] If you make vs many such conclusions , you will proue your selfe a meere Naturall . For if all things be meerely naturall to man , that God either bestoweth or inflicteth on man , then grace and glorie are meerely naturall to man , yea heauen it selfe is as naturall to man as hell , and the Holy Ghost himselfe shall become meerely naturall to man ; for God doth giue , and we p p Rom. 8. receiue the spirit of adoption , whereby we crie Abba Father : yea the second person in Trinitie is inseparably ioyned to mans nature , and as well the ●…ather as the Sonne q q 1. Ioh. 4. abide and r r 2. Cor. 6. dwell in all the Saints . So that the coniunction , communion , and inhabitation of the godhead in man is meerly naturall vnto man by your doctrine ; and not only God , but the Diuell is as naturall to man , and so are those things , which are most vnnaturall , and most repugnant to mans nature . For man doth , and suffereth them , by and from God , or the Diuel . As corruption and incorruption , mortality and immortality , righteousnesse & vnrighteousnesse , saluation and destruction , eternall life and eternall death , are meerly naturall to man by your learned discourse , which if you persist to defend , take heed least men doubt , whether frensie be naturall to you or no. Natural I called , not whatsoeuer is any way incident to men in this life or the next , but that which is generall , & necessary to all men , in that they are men . Wherfore I make neither hell , nor heauen naturall vnto men , since the one God giueth by his power and grace aboue our nature , for our nature is not to be , as the Angels of God ; and in the other by iustice and wrath God worketh against our nature . For that fire should euerlastingly burne , and flesh euerlastingly dure therein , and soules be extreamely tormented therewith , are to my vnderstanding farre beyond nature , except you be●…eaue God of his almighty power and will , which the Scriptures confesse in him , and call him by the name of nature , which is no more , but the condition and operation , that he hath assigned in this world to euery creature . If you would needs know , whence I tooke the word naturall , read either Fulgentius or Damascene , and you shall soone see , what they and I meane by nature . s s Tulgenti●… ad Trasimundum li. tertio . Because Christ , saith Fulgentius , tooke vpon him to be a true man , ideo cunct as naturae humanae infirmitates ver as quidem , sedvoluntarias sustinuit , therefore he sustained all the infirmities of mans nature , truely but voluntarily , and so Damascene . t t Damas. li. 3. ca. 20. We confesse that Christ vndertooke all naturall and sinlesse passions . Naturall and sinlesse passions are those , which entered into mans life by the condemnation of ( Adams ) transgression ; as hunger , thirst , wearinesse , labour , weeping , shunning of death , feare , agonie , and such like , which are naturally in all men . So that what is gene●…all and necessarie to all men in this life , is naturall to man , which I trust neither hell nor heauen is , though by iustice or mercie all men after this life shall feele the one , or enioy the other . u u Def●…nc pag. 122. li. 6. Supernaturall I graunt they are , if we meane this , that they are aboue our natures state to beare or to comprehend them . ] If your rule be true , that men naturally receiue the paines of h●…ll , why should not mans nature as well beare them , or comp●…ehend them , as receiue them ; except you meane the bearing of them with patience , or comprehending the end of them ? what punishment men receiu●… , that they beare . x x Gala 5. He that troubleth you , shall be are his condemnation , whosoeuer he be . And againe , y y Gala 6. euery man shall be●…re his own burden . And so elsewhere . z z Ephes. 3. I bow my knees vnto the Father of our Lord Iesus Christ , that he will grant you , that ye may be strengthened by his spirit in the inward man , that ye may be able to COMPREHEND with all Saints , what is the breadth & length , and depth and height , and to know the loue of Christ , which passeth ( the ) knowledge ( of man. ) And if men shall feele the paines of hell , why shall they not comprehend that , which they feele ? They shall apprehend no end nor ease thereof , but feeling is a comprehension of the paine , though it shall be so great , that they cannot endure it with any patience . And yet since you striue for the paines of hell in the soule of Christ , aduise you whether Christ shall comprehend them , or want patience in them , and not see an end of them . For if he did suffer them , he did beare them , and comprehend them , except you make him impatient in his paines , and the paines euerlasting in him . a a Defenc. 122. li. 10. The next is as vaine , where you thinke it not tolerable , that I say Christ in plaine wordes prayed contrary to his Fathers knowen will ; I pray haue patience : I say no harme , nor I meane Chris●…s prayer was not contrary to Gods knowen will. no ill . ] A plaine patterne of vanitie if a man would seeke for , he shall neede goe no farder , then these eight pages spent in excusing your bold and sawcie assertion , that is , b b Trea. pa. 59. li. 4. It is manifest in plaine words , Christ prayed contrary to Gods knowen will. And the consequents , which you hang to it , are worse then the words themselues ; that c c Ibid. pa. 58. li. 11. he plainely corrected his will by Gods will , and in correcting it was contrarie , yea he knew it to be so ; and d d Ibid. pa. 59. li. 6. vnlesse it were in astonishment , e e Ibid. pa. 59. li. 8. he could not haue wanted sinne . For none of all these positions haue any trueth in them , or proofe for them , besides your wilfull mistaking and wresting the Scripture . The wo●…ds of our Sauiour , as I haue shewed before , haue foure expositions with the auncient Fathers , euery one confirming , that there was no contradiction indeede betweene the will of God & the prayer of Christ. The first that Christ praied vpon a condition , if man might possibly be otherwise saued , and the Iewes not perish by his passion , which Origen , Ierom & Bede do follow . They put a speciall Emphasis in the words , THIS CVP , which should be the vtter desolation and reiection of the Iewes . The next limiteth the word PASSE to POSSIBLE , as if Christ had said , let this cup passe from me , as much as is possible ; by which he desireth a moderation of the punishment prouoked by our sinnes , and yet referr●…th it to his Fathers will. This Euthymius embraceth . A third is , that Christ confessed a naturall dislike of death and paine in the weaknesse of his flesh , though his spirit did readily submit it selfe to the diuine will of his Father , and of himselfe , euen touching the death of the crosse . This sense Chysostome , Damascene and others doe bring . The fourth , that Christ here assumed and declared the weaknesse of his members , who being no more then men , should feare death ; but he by suffering that affection to rise in himselfe , and repressing it , did by his grace cure it in his , when , and as he seeth time and cause . This Hilarie , Cyrill , and Austen doe like . So that Christes wordes being euery way free from plaine and manifest contradicting Gods knowen will , as you would make them to aduance your hell paines by them , who but you would ship out such wine-shaken stuffe , that Christ f f Treat . pa. 53. li. 32. was astonished , forgetfull , and all confounded in his whole humanitie both in all the powers of his soule , and senses of his body , that he knew not what he said , or did ; or els he could not haue wanted sinne ? g g Defenc. pa●… . 122. li 19. Neuer skoffe at it , nor reproch it , nor wrest it . We ought not to be ashamed to acknowledge the weakenesse of humane nature in Christ ; which Christ was not ashamed of for our sakes to vndergo●… . ] It is you that are ashamed of humane weaknesse in the flesh of Christ ; and therefore you deuise the torments of diuels in the soule of Christ , and the paines of the damned , because you thinke it a shame for him , to haue his flesh afrayd of paine and death . Right your selfe therefore by your owne rule , and then you may well be ashamed of these monsters deuised by you , whiles you shun to acknowledge mans weakenesse voluntarily receiued in the flesh of Christ , as well to prooue the trueth of his owne manhood , as the comfort and cure the infirmitie of our nature . But why doe you not first prooue it , and after presume it ? this pretending it to be plaine , before any such thing doth appeare , is no more but dreaming of a noble conquest , when you haue receiued a shamefull foyle . h h Defenc. pag. 122. li. 22. & . Did not Christ in plaine words pray , that if it were possible this houre might passe from him , and before , saue me ●…rom this houre ? doth he not then pray in plaine wordes contrary to Gods know●… ill ? ] Who but a man confounded in all the powers of his sense and vnd●…rstanding , hauing so many expositions brought him out of learned and auncient Christ prayed with condition and reseruation of Gods will. Fathers , would in a rage rei●…ct them all without any regard , and leaning onely to the wilfuln●…sse of h●…s owne imagination , conclude with such confidence his owne vntoward conceits to be the true meaning of the sacred Scriptures ? If Fathers be but sathers with you , doe you not heere three Euangelists , Matthew , Marke and Luke euidently & exquisitely witnesse , that Christ prayed with reseruation and submission to the will of God ? how then prayed he contrary to the knowen will of God ? [ i i Treatis pa. 85. li. 12. In correcting it , it was contrarie : yea and he knew it to be so . ] It is a signe you swell with no small liking of your selfe , that little care to crosse all writers old and new , without any cause , but onely ●…or the good opinion you haue of your selfe . M. Beza , from whom you would seeme to borrow some points of your hell paines , though you leaue him , when you list , as not worthy to teach you any thing , directly and tru●…ly refureth your error . k k Beza iu annot . Obs●…ruandum est hac particula non corrigi superiorem pe●…ionem , ( ita enim fuisset in Christo vitium ) sed explicari , qua conditione id peteret . We must marke by this speach , ( yet not as I will ) the former prayer is not CORRECTED , ( for so it h●… bene a fault in Christ ) but it is declared with what condition Christ desired it . So that your correcting Christs prayer by the plaine confession of M. Beza chargeth Christ with corruption of sinne , yea and Christes knowing it so to be , as you affirme , that is , to be contrarie to Gods will , noteth a manifest and aduised contradiction in Christ to the will of God his Father ; which whether it be sinne or no , let any that is but halfe a diuine i●…dge . S. Iohn , you say , reporteth Christ to haue sayd absolutely , l l Iohn 12. Father saue me from this houre . ] First Hilari●…s rule is of necessitie to be retained in expounding the Scriptures . m m Hilarius de trinitate li. 10. Prestant sibi m●…tuam Euangelia plenitudinem ; dum alia ex alijs , quia omnia vnius spiritus predicatio sunt , intelliguntur . The Gospels make vp eche others fulnesse , whiles o●…e is vnderstood by another ; all being the preaching of one spirit . Since then it is expressed in three Euangelists , that Christs prayer , for auoiding this cup and this houre , was conditionall ; his words in S. Iohn to the like purpose , must haue the like construction , though they doe not exactly specifie so much . Againe your owne confession importeth no lesse , where you say ; n n Defenc. pag. 126. li. 7. who knoweth not , that all good prayers and d●…sires for temporall things must be conditionall , that is with reseruation of Gods will alwayes implied , though not alwayes expressed ? Christ pra●…ers then , to escape this houre , must haue that condition vnderstoode , though it be not mentioned in the words , since his prayers were not onely good , but hea●…d of God , and the ground of all our prayers in the time of trouble . Thirdly , the best Greeke expositours that we haue , as Chrysostom , Epiphanius , and Theophylact , haue conceaued the force and order of Christs speach to be such , as if that part , which you auouch to be repugnant to the rest , were excluded and denied by the words antecedent and consequent , and so to haue rather the power of a negation , then an affirmation . Lastly , many new writers acknowledge the wordes , though they were affirmatiue , may receiue an other sense : as if Christ did not desire to be free from suffering , but to be kept from fainting , vnder the burden of his passion . So Bucer . o o Bucerus in Iohan. ca. 12. Patrem Christus or auit , vt liberaret eū à supplicio , non ne illud perferret , sed vt forti●…r perferret . Christ besought his Father to saue him from ( the houre of ) punishment , not that he might not suffer it , but that he might suffer it patiently , ( or without fainting . ) So Aretius . p p Aretius in Iohan. ca. 12. There may be an other sense of this place , which is , that Christ doth not intreate to escape death , but prayeth his Fathers aide against the horror thereof . So that to be saued from this houre , is to be preserued in it , that it preuailed not against him . The wordes then of our Sauiour in S. Iohn admitting so many limitations and constructions , who but a wilfull neglecter of all learning and trueth , would so peremtorily by pretence of them conclude , that manifestly in plaine wordes , Christ prayed contrary to Gods knowen will ? q q Defenc. pag. 122. li. 22. If this could not be possible in Christs manhoode without sinne , then I were a wretch to affirme so much of him ; especially still to affirme it . But if it be possible by any meanes , through the meere instinct of mans nature ( as it is Gods creature and free from all sinne ) thus to speake and to wish suddainly , and suddainly to controle it againe , as Christ did , then what mind beare you , and how may we iudge of this your striuing , which is not to cleare Christ from all sinne in his agony ? ] A goodly clearing from sinne you make in Christ , that in a maze he prayed he knew not what . You suddainly take Christs memorie from him , and suddainly restore it againe with the twinckling of an eye ; and thus you play with Christs sense and memorie , as men doe with tennis balles . But vnderstand you sir , howsoeuer you please your selfe with amazing Christ after this manner , the Scriptures allow no such thing , nor any circumstances of the text , where the wordes seeme most plainely repugnant as you say , to Gods knowen will , as in the 12. of Iohn . Read that Chapter who will , where are no wordes nor signes of any maze , but a perpetuall course of most excellen●… speach ; in the midst whereof he confessed , that his soule was ( then ) troubled with the remembrance of his death . And as doubting what to desire , through the dislike that mans nature in him had of death , he yet resolueth to desire not his owne safetie from death , but the increase of his Fathers glory by his death . What signe or proofe of amazement is in this ? why take you this pestilent libertie to put Christ into a suddaine maze , when pleaseth you ; and as suddainly , least all the world should crie shame on you , to cleare him from it , though the cause of his maze , if there were any , still continued ? you say , if it were not by some meanes possible , you were a wretch to affirme it : but you must not deuise what meanes please you , to waue the Sonne of God to and fro with suddaine and often desires , which needed correcting and controlling , and then to warfe them with want of memorie . My striuing is not against any wordes in the text , or any thing that may be iustly deduced from the Scriptures , but against your forgetfull and faithlesse prayers , which you purposely impute to Christ , because you would hemme him either within sinne , or astonishment ; and then excuse him with losse of sense , and lacke of memorie . This is the maine plot , that heere you vndertake , not by proouing , that it was so ; but by pronouncing , that you will haue it so ; and therefore you still answere in steede of arguing , knowing that your proofes be as weake , as your proiects strong . For first you r r Defenc. pag. 122. li. 37. answere , Christ knew ( his Fathers will ) but at this instant he thought not on it . And why thought he not on it ? you s s pa. 123. li. ●… . answere againe , his paines and sorrowes were so great , and so infinite , that it was no maruaile hee thought not on it : but fall once to proouing , and you shall see how much you faile of your purpose . t t Defenc. pag. 123. li. 9. First he was now astonished , as the text saith , and you acknowledge that he might be . ] First in the twelfth of Iohn , where you make Christes prayer more absolute than in any other place , there is no mention nor signification of any astonishment ; but on the contrary , the tenor of Christes speech and doctrine is not onely coherent , but full of eminent power and grace . Againe , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which you take hold on , signifieth either admiration alone , as I haue formerly shewed , or feare mixed with some wondering . Phauorinus sayth : u u Phauor . Dictionarium in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Thambe●…sa , properly is to feare and flie at the sight of God. So that the word neither in the Scriptures , nor in any Grammar , signifieth your hellish astonishment for intolerable paines and torments , but suddenly to stand defixed , or somewhat afrayd at an vnwoonted sight . Thirdly , the circumstances and consequents in the text , declare that Christes astonishment or feare was not such , that it tooke from him either sense or memorie . For where all vehement amazing for the time depriueth a man of motion , sense , and speech , Christ felt vtterly none of these . The very place of S. Marke , which you quote for the word ekthamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thai , proueth the rest which I affirme . For Christ after he x x Matth. 14. began ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be afrayd , presently sayd vnto his three disciples , My soule is very heauy vnto death : tary heere and watch . So he went forward a little , and fell downe on the ground , and prayd , that if it were possible , that houre might passe from him . Then he came , and found them sleeping , and said to Peter , Couldest not thou watch one houre ? Watch ye , and pray , that ye enter not into temptation . What signes or words are here of astonishment continuing ? astonishment stoppeth speech and motion , as well as sense . y y Rhetoricorum ad Her●…nnium li. 4. Omnes stupidi timore obmutuerunt ; They all amazed with feare were mute , sayth the heathen Oratour . And so the Poet ; z z Plautus in Epidi●…o . Quid stas stupida ? quid taces ? Thou amazed thing , why flandest thou still ? why art thou tongue-tied ? Yea Galen himselfe giueth euident testimonie , that men amazed with feare , neither speake nor doe any thing , but stand still with their eyes open : a a Galenus in Aphorismos Hippocratis . li. 7. apho . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amazednesse is , when men neither speake nor do any thing , but abide silent with their eyes open , like to men astonished with feare . So that if Christ were astonished with feare or amazed , he could neither haue done nor sayd any of those things which the Gospell reporteth he did and sayd : and therefore vnlesse you can alter the rules of nature , as you doe of Scripture , Christ was in no such astonishment as you dreame of ; neither did his memory faile him in speaking those words : for then how could he not haue remem●…red that they were spoken amisse , and needed correction as you conceiue them . Your selfe acknowledge that he might be . ] It helpeth not you , I sayd , if we should so interpret the word which S. Marke vseth , that Christ began to be afrayd , or somewhat astonished : for if b b In verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to admire some ( sudden or strange ) sight , as Phanorinus auoucheth , then might our Sauiour approching Gods presence now sitting in iudgement to redeeme the world , easily finde cause both of admiration and feare , and yet be free and farre from suffering your hell paines . And where you say my words are vtterly vntrue , that c c Defenc. pag. 123. li. 13. many things might astonish our Sauior for the time , besides such paines ; they are truer than any thing you haue yet spoken , or will speake of his astonishment . For whether we respect the sight of his eyes , or the apprehension of his minde , he might either way beholde many things woorthie of that feare or astonishment which the Scripture describeth in him . d d Zan●…hius de Incar Christi li. 2. quaest . 11. Thesi 2 de scientia Christi . pa. 302. If with the eyes of his bodie cleered with diuine light , Christ being in earth , sayth Zanchius , could see the things in heauen ; and being in heauen , doth see what he will in earth , as he saw and heard Steuen saying , Lord Iesu receiue my spirit ; he saw and spake to Paul persuing him in his Church , how much more can ( and could ) the soule of Christ see particular things in the word , which is his Godhead ? So that either the eyes of Christ , or the minde of Christ might beholde or consider the glory of Gods iudgement , whereof he spake when he sayd , e e Iohn 12. Now ( euen at hand ) is the iudgement of this world ; or the greatnesse of mans sinne , or power of Gods wrath , or the vengeance deserued , from which he was to ransome man , and for which he was to satisfie God ; all these things might in more likelihood in some sort astonish the humane soule of Christ , than the paines of the damned presently then inflicted on him with Gods immediate hand , as you imagine , but are no way able to proue , saue by your owne conceit . And therefore your second obseruation , that these infinite incomprehensible and incomparable paines , which you meane , astonished , is but the froth of your fansie ; for you shall neuer be able to iustifie any such thing by the text or historie of the Euangelists . f f Defenc p●…g . 123. li. 20. Thirdly adde heereunto that which you rightly grant , that it is true , a mighty feare may so affect a man for the time , that it shall hinder the senses from recouering themselues , and stoppe the faculties from informing one another . Likewise afterward , astonishment draweth the mind so wholy to thinke on some speciall thing aboue our reach , that during the time we turne not our selues to any other cogitation . ] You take this to be true that I said , and so do I , but this vtterly subuerted your former position , which now you recant , that g g Treat . pa. 53. li. 32. Christ could not but be astonished , forgetfull , and all confounded in his whole humanity , bot●… in all the powers of his soule , and senses of his body . If Christ according to your desperate doctrine were all consounded in his whole humanity , were not his vnderstanding and memory confoūded aswel as other parts of his humane nature ? If he were all confounded in all powers of his soule , and senses of his body , as your wicked error imagineth , are not vnderstanding and memory powers of the soule ? and did not I charge you iustly and truely with casting Christ into an infernall confusion for the time , since in hell it selfe they can be no more but all confounded in their whole manhoods , both in all the powers of their soules , and senses of their body ? Tell what confusion in hell is , or can be more , then all in all , and I will yeeld , I did you wrong . If you cannot , then bethinke your selfe how lewdly and loosely you aduentured , all to confound Christ in all the powers of his soule and senses of his body ; in which case whether you leaue sense , memory or vnderstanding vnconfounded in Chist , I leaue to the censure of the discreet Reader . h h Defenc. pag. 124. li. 1. I say , as you say , he now on the suddaine might turne neither sense nor memory to any other obiect , and so not thinke on any thing els , but onlie on this terrible and mighty sorow and feare . Your helpers haue aduised you to recall that forgetfulnesse , and all confusion in all the powers of Christs soule , & senses of his body , which before you sounded out with such waine loades of wordes , as was maruailous ; and now you be come to say , as I say , that there was no confusion in the powers of Christs soule , nor in the senses of his body , but an intenti●…e cogitation on some fearefull or sorowfull thing , which for the time so detained the powers of the soule , as on a matter most importing and nearest touching the state of himselfe either in soule or in body , that he did conuert them to no other obiect . If you say thus with me , then must you say farder with me , that as soone as Christ beganne to vse speach , or conuert his cogitation to praier , this astonishment was eased ; and howsoeuer feare was not altogether dispelled , yet he could no longer be said to be amazed , or to seeke what to doe . For praier to God without the mind intending , and attending it , is sinne ; which might not be in Christ : and that Christ did attend his praiers , is most euident . For he both added a condition to them , and presently declared , what he ment by that condition , to witte , that he desired the bitternesse of this cup to passe , as much as Gods gratious will towards him should like , and not as the sense of mans nature in him would affect . So that here is nothing in Christes praier arguing any forgetfulnesse , or not remembring , but an euident confirmation rather of that which you would so faine denie or auoid if you could tell how ; that Christ did religiously and carefully conuert his cogitations in his praiers , both to deprecate his Fathers wrath as farre as might be , and yet to giue full assent to his Fathers wil. And therefore the difference , which Origen , Ierom , Bede , and others make betw●…ene the beginning , and continuing of these affections of feare and sorow in Christ , howsoeuer with a false shew you impugne it , hath better ground in it , then any thing you say against it . i i Defenc. pag. 124. li. 8. Natures verie instinct is in such dolours to wish and desire ease : and the more vehemently it is pinched , the more earn●…stly it desireth : and this is Gods owne gift and workemanship in nature , and simply thus to desire is in this respect truely to be reckned Gods owne expresse will. ] Haue you now found , that Christ did not manifestly in plaine words pray contrary to his Fathers knowen will ; But that expressing the sense of mans nature in himselfe , as touching the paines , which should assault him on the Crosse , he desired that cup , that is , the sharpnesse of that paine might passe , as much as was possible to stand with Gods good pleasure . And yet least he should seeme in nature more to respect his owne ●…inart , then his Fathers will , he presently declareth himselfe , that he ment no farder to be eased , then might stand with Gods counsell and will foredetermining these thinges . So that without your hell paines then inflicted on Christes soule by Gods immediate hand , and without your confused and forgetfull astonishment , the praiers of our Sauiour in the Garden did both answeare Gods ordinance in the frame of our flesh , which is not brasse , as Iob speaketh , and yet preferre the will of God for the conseruation of his iustice , before the liking of his sense , or desire of his nature . Which if you acknowledge , then are your assertions false and wicked , that Christ in plaine wordes praied contrary to Gods knowen will and this could not haue wanted sinne ; had he not been astonished , when he so praied . For the praiers are facred and sound without any maze or obliuion of his Fathers will , and his owne purpose ; but rather expressely remembring both , and preferring that , which indeed should be preferred , when and as it ought . k k Defenc. pag. 124 li. 22. It was contrary in the outward wordes , and in the particular affection of his mind now wanting this remembrance , but it was fully and wholly according to Gods wil●… in the generall disposition of his mind and whole man. ] You would faine vphold a contrariety to Gods will in the prai●…rs of Christ , and though they be neither in trueth nor in sense repugnant to Gods will , yet you say , there is a repugnancy in the particular affection of his mind , As appeareth by his adding , Not my will , but thy will be done . Howbeit you heard before out of Zanchius a very learned and very sufficient Diuine , l l Zambius de tri●…us El●…him parte 2. li. 3. ca 9. R●…sponsio . 2. Quare falsum omnino est , in Christo diuersam voluntatem a Patris fuisse . It is vtterly false , that there was in Christ a will diuers from his Fathers will. The naturall dislike , that man hath of paine and death , which is the rule of Gods creation , Christ calleth his will , because it was the weakenesse of mans flesh in him , as he forewarned , when he said , The spirit is prompt , but the flesh is weake , to abide the paine and horror of death ; but this naturall affection when he had confessed to be in himselfe , both to shew himselfe to be a true man , and naturally affected as we are , and also to foreshew , that his death should be very painefull and greeuous vnto him , he wholly and fully submitted it to his fathers will , which indeed was his will and desire , ( euen as he was man ) as well as his Fathers . His owne wordes are , m m Luc. 22. Desiring I haue desired ( that is , I haue earnestly desired ) to eat this Pass●…ouer with you before I suffer . And againe , n n Luc. 12. I must be baptised with a baptisme ; and how am I grieued till it be ended ? He desired the time and f●…uit of his death ; he might not desire death in it selfe , because it was not only the dissolution of nature , but the touch of Gods wrath against the sinne of man , and therefore no way to be desired , but in regard of consequent effects . Neither was there any contrariety in the particular affection of Christs mind to Gods will , as you auouch . It is a dangerous deuice of yours to make Christes will agreeable to Gods in the generall disposition of his mind , but repugnant in his particular affection ; which you would excuse with a greater error of Now wanting this remembrance ; But Gods will was as Christes was , that Christ in his humane nature should haue an vtter dislike and horror of death , which yet for the loue of man , and obedience to God , he should submit to that will of God , whereby he would haue the punishment of our sinnes tedious and gr●…euous to the Redeemer , least it should seeme a sport to ransome vs from the wrath of God. Both these wills were in God the Father , and the sense of the one , and the submission to the other , in the humane nature of Christ ; so that in either part Christs will was conformable to the will of God , though his naturall dislike of death and paine yeelded and submitted it selfe to the will of Gods iustice , by which he required and exacted the punishment of our sinne in the manhood of Christ. o o Defenc. pa●… . 124. li. 30 If you abhorre this ●…n me , yet see what Chrysostom taught . These wordes ( NOT AS I VVILL , BVT AS THOV VVILT , ) do signifie two willes , saith he , one of the Father , another of the Sonne , contrary one to the other . ] Thinke you , as Chrysostom doth , and then you shall easily be suffered to speake , as Chrysostom speaketh . For as power and weakenesse are contrary , so were the two wills in Christ , declaring his two natures ; the one despising and conquering death , which was his diuine will answeareable to his Fathers ; the other fearing & shunning death , which shewed him to be a true man. As then Christ had two contrary natures , yet knit and vnited in one person ; so had he two contrary wills touching death , yet both agreeing and concurring in one end . And so much Chrysostom would haue taught you , if you had read on the very same place , which you quote for your error . p p Johan Chrysostomus in ●…adem ●…ratione apud Theod●…retum Dialogo 3. If this were spoken , saith he , of Christs diuinity , then were it a contradiction indeed , and many absurdities would thence follow ; but if it were spoken of his flesh , then was there a good reason for those wordes , and nothing in them that might ius●…ly be blamed . For that the flesh would not willingly die , this is not to be condemned , it is proper to mans nature . And Christ shewed ( in himselfe ) all the properties of mans nature , without sinne , and that very abundantly , to stop the mouthes of Heretickes . When then he saith , if it be possible , let this cup passe from me , and not as I will , but as thou wilt ; he declareth nothing els , but that he was compassed with true flesh , which feared death . For to feare and shunne death , and to be astonished ( or perplexed ) therewith , is proper to flesh . Now therefore ( that is at this time , when he spake these wordes ) he permitted his fl●…sh alone , and naked to her proper action , that shewing the infirmity thereof he might confirme the trueth of ( his humane ) nature ; and sometimes he couereth it , because he was not a bare man. Graunt you by these words , that Christ declared nothing els , but that he was a true man , and naturally feared and shunned death , which is the dissolution of nature , as we do , and you shall haue leaue to call this affection different or repugnant in power and strength , but not in purpose or petition , to the will of his diuine nature . q q Defenc pag. 124. li. 33. I grant M. Beza vseth some termes differing from ours , yet his sense is the selfe same with ours . He sayd Christ corrected not his speech , as if he had before spoken amisse ; I say , he did correct his speech , making it being good to be better . ] You can not , by your leaue , thus winde out from your lewd assertion , that Christs prayer could not haue wanted sinne , had he beene in perfect remembrance without astonishment . If Christes prayer were good without the latter addition , which you call a correction ; ergo it was not repugnant to the knowen will of God , much lesse sinne in it selfe , but that Christ now wanted remembrance by reason of his infinite and incomprehensible paines . You would faine daube vp these dangerous conceits and conclusions , but your morter is vntempered . If Christes desire were good , as now you grant , before this correction ( and how could any thing be but good , which proceeded from him ? ) then which way inferred you your hell paines out of that prayer ? where is the ground of your conclusion , that Christ sinned in that prayer , if he were not astonished , because it was in plaine words contrarie to Gods knowen will ? Is any thing good , that is contrarie to Gods knowen will ? Faine you would , and yet you know not how to keepe this geere vpright . r r Defenc. pag. 125. li. 7. Neither is this particular contrariety to Gods will any sinne , namely , when by Gods owne ordinance we know not what Gods speciall will is , so that we alwayes remaine apt and readie there unto when we know it . ] Is this all the GOODNESSE you grant in the former part of Christes prayer , that it was no sinne , because Christ wanted remembrance ? doth Chrysostome teach you any such doctrine ? It may be pardoned by your rule for want of memorie ; but that is no commendation of any goodnesse in it . And yet if we venture to pray without faith , it is sinne so to tempt God. Neither can we be excused by want of iudgement or memorie ; we may omit somewhat for want of vnderstanding , but if we commit ought vpon opinion or credulitie that it is good and lawfull for vs , when indeed it is not so , that doth not excuse our ignorance or forgetfulnesse . It is the lesse sinne , but sinne it is , and farre from goodnesse . If therefore this be all the goodnesse you ascribe to Christes prayer , you expresly contradict Chrysostome , who maketh it proper and lawfull for mans nature in the best remembrance to dislike and shun death , so we still submit our selues to Gods will , as Christ did , not to like that which is against nature , but patiently to suffer that which is according to Gods will and counsell towards vs. s s Defenc. pag. 125. li. So did Dauid desire the life of his childe , it was contrarie to Gods will one way , as the euent shewed ; for the childe died : yet he prayed well and rightly according to Gods will in natures affection , seeing he knew not Gods secret will to the contrarie , ] Dauid had p●…etie and charitie to leade him to pray for his childes life , though the Prophet denounced vnto him that the childe should die . Gods threats doe differ from his iudgements in this , that his iudgements are irreuocable when they are once executed , and his wrath is placable , when he threatneth ; since he neuer particularly threatneth , but when we are impenitent . God willed Ionas to preach , that after t t Ionah . 3. fortie dayes Nineueh should be ouerthrowen ; and yet was God neither inconstant in his will , nor the Prophet false in his message , when vpon repentance God spared them . The Kings Proclamation was good diuinitie : * * Ibidem . Let euery man turne from his euill way , and who can tell , whether God will turne from his fierce wrath , that we perish not ? So sayd Dauid : u u 2. Sam. 12. Who can tell ( whether ) God will haue mercie on me , that the childe may liue ? Gods secret will as we cannot know , so doe we not resist , so long as we seeke by repentance to preuent or auert his plagues : but what is this to Christs case ? was he ignorant of Gods will , which he so often foretold his Disciples ; what , where , and of whom he should suffer , as also the cause , why ; x x Matth. 20. to giue his life a redemption for manie ? y y Defenc. pag. 125. li. 16. Christs sudden not remembring Gods particular will , ( by reason of his fearefull astonishment ) was all one , as if he had not know●…n it at all . ] It is apparently false , that Christ did not remember Gods particular will touching his death ; for he added if it were possible , Christes prayer not repug●…ant to the will of God. before his praier ; and st●…ll submitted his will to the will of God , which if he had not remembred , hee could not haue done . The fearefull astonishment of which you dreame , as if it still continued euen in his praiers , is a needlesse in●…ention of such , as seeke to make some pretence for their hell paines . Christs praiers were earnest , and often repeated , and as the Apostle noteth , he was heard in them , and therefore they were not repugnant to the will of God ; howsoeuer he desired the cup , that is , the sharpnesse thereof to be mitigated , and proportioned to his strength and patience , which accordingly God his Father performed . z z Defenc. pag. 125. li. 25. You say I am captious against Christ in not supplying one Euangelist with another . For so Christs desire will appeare to be but conditionall , therefore not contrarie to Gods will ; yes neuerthelesse as touching the desire it selfe , and his particular present inclination compared to Gods particular determination herein . ] If Christes prayer in the garden were heard , as the Apostle saith it was , then is it euident it was no way repugnant to the will of God : for God doth not vse to grant petitions made contrarie to his will. And then we must so interprete the sense of Christs praier , that it might take effect in his sufferings , as I thinke it did . And though we should suppose , it tooke not effect , yet since he himselfe did so condition his desire of nature , that he subiected it to the will of God ; which way can you proue it contrary to Gods knowen will ? Christs particular present inclination compared to Gods particular determination herein , you say , was contrary to it . ] I denie that vtterly . For Christs particular and present inclination of mans nature to dislike paine and death was Gods generall ordinance in all men , and Gods speciall will in the manhood of Christ at that instant : and Christes determination was the same with Gods , since he submitted the one to the other , and resolued , as we find in his praier , with obedience willingly to vndergoe that shamefull and painfull death , which Gods iustice purposed for the sinnes of men . Yea God hath not only ordained , that the Crosse should be greeuous vnto vs , as it was to the manhood of Christ , but he misliketh , when it is otherwise ; that is , if we despise his correction , because it is made tolerable by his fatherly goodnesse respecting our weakenesse . a a Ierem. 5. Thou hast striken them , but they haue not sorowed , saith the Prophet ; meaning they despised the hand of God , because it was tempered with mercy , and plagued them not vnto destruction . Then is it Gods will , that affliction should grieue vs , and he hath not only so created vs , but it is his purpose , when he smiteth to haue vs feele it , and to haue vs mourne vnder the Crosse , but yet without distrust of his goodnesse , or dislike of his counsell , though it pinch vs neuer so neere in the sense of our nature . What contrariety then to Gods will had Christs inclination of nature shunning death , and the sharpenesse thereof , so farre as was possible , and did stand with Gods pleasure ; since his resolution was the same with Gods will , most obediently to suffer it , though it seemed neuer so sharp to his flesh , which was Gods will it should ? as for Balaams bad desire , I leaue it to you to comment thereon at your leasure ; his wicked auarice secretly seeking after gaine , though pretending Gods name , ought not in Christes case to be so much as mentioned . b b Defenc. pag. 125. li. 2. When we perfectly know and remember Gods certaine will , euery light affection and sodaine wishing to the contrary , howsoeuer conditionally , is no lesse then manifest sin ●…inst God. ] Is it sinne in Martyrs , that their flesh by sense of nature endureth not quietly the rage of fire without feare and griefe , or is it rather a godly conflict betwixt the ●…eadinesse of the spirit , and the weakenesse of the flesh , to feele the one , and to follow the other in regard of duty to God and his blessed will , which hath prouided not pleasure , but paine to make triall of patience ? In desires and delights the sense of the flesh is to be declined , least it bait the minde , and wax vnruly ; but in feare and paine Gods sacred will is , that the flesh should be flesh , and not senselesse , nor carelesse , that the spirit may be prooued , and the c c 1. Pet. 1. triall of our faith in affliction , being much more pretio●… then gold , may be found to the praise of God. It is therefore no sinne , c c 1. Pet. 1. for a season ( if need require ) to be in heauinesse through manifold tentations : Neither did Christ tell his Disciples , that they should not weepe , lament , nor sorow in their miseries , since nothing could befall them without the direct and expresse will of God , with whom the d d Matth. 10. haires of ( their ) heads are numbred ; But he promis●…th , their e e Iohn 16. sorow shal be turned to ioy : Wherefore Christs present and particular inclination in nature to dislike the bitternesse of paine and death , was not contrary to Gods disposition , but answeareable to it ; so long as in obedience he alwaies referred himselfe to the will of God , and his petition being conditionall , so farre as might stand with Gods good will , was no way touched with any shew of sinne , much lesse in plaine wordes repugnant to Gods knowen will , though our Sauiour were in perfect remembrance , as the Scripture declareth he was , and aduisedly considered , and regarded the will of God in euery part of his praier . f f Defenc. pag. 126. li. 11. The very nature of all conditionall desires is such , that it includeth euermore a possibility ( at least ) of being contrary to his will , whom we desire . ] This generall obseruation of yours is not true , and though it were , it maketh nothing to this purpose . The Saints haue often prayed in full persuasion of faith yet with a condition , not as doubting , but as humbling themselues in his presence , before whom or of whom they spake . When God had sayd to Iacob : g g Genes . 28. Loe I am with thee , and will keepe thee , whither soeuer thou goest , and will bring thee againe into this land ; Iacob vowed , saying ; if God will be with me , and will keepe me in the iourney , which I goe , so that I come againe into my fathers house in safetie , then shall the Lord be my God. Shall we say , because God addeth a conditionall to his vow , that either he doubted of Gods promise made vnto him that verie night , or that it was possible to be contrarie to Gods will ? I trust not . So Moses confessed to God ; h h Exod. 33. See , thou hast said vnto me , I know thee by name , and thou hast also found fauour in my sight : Now therefore I pray thee , if I haue found fauour in thy sight , shew me now thy way , that I may know thee . Was Moses vnfaithfull to the mouth of God , because he maketh that a condition , which God vttered as an affirmatiue ; or was there any possibilitie of the contrarie to that which God had once pronounced ? Likewise the Apostles vnder conditions expresse most certaine assertions ; as Paul : i i 2. Thes●… . 1. If it be a iust thing with God to recompense trouble to them which trouble you ; and to you which are troubled , rest with vs , when the Lord Iesus sh●…ll shew himselfe from heauen ; Meaning , there can be no doubt , but it is iust , though he made it conditionall . But we need not this rule for the praiers of Christ in the garden . Christ knew it was possible for Gods power to saue him from death , and yet to make him the Sauiour of the world ; but as Gods counsell decreed and reuealed now stood , he knew it was not possible , the whole cup should passe from him , but that he must drinke thereof . Both these Christ affirmeth in the garden . k k Matth. 26. vers . 53. Thinkest thou , ( saith he to Peter ) that I cannot now pray to my Father , and he will giue me more then twelue Legions of Angels ? how then should the Scriptures be fulfilled , that it must be so ? And at the second time of his returne to praier ; l l Ibid. vers 42. O my Father , if this cup cannot paesse away from me , but that I must drinke it , ( that is thereof ) thy will be donne . So that by the first frame of Christs praiers , m m Ibid. ver . 39. O my Father , IF IT BE POSSIBLE , let this cup passe from me ; If we vnderstand either Christs purpose to make it appeare , that his death reuealed in the Scriptures was now by Gods counsell necessarily required for our redemption , and that it was no want of power , nor neglect of his safetie , that put him into the hands of his enemies , but his owne good will obeying the wisedome of his Father for our saluation ; or els that he desired the sharpenesse of the Cuppe might passe from him , so farre as was possible , that it might not ouerpresse his strength and patience ; in either of these two senses the words stand well , and haue no touch of declining or disliking the counsell and determination of God to ransome and reconcile the world to himselfe by the death of his Sonne . If with Chrysostom , Cyril , Damascene , and others , we like to make it the voice of mans weake flesh in Christ , but still subiected to the will of God , there is no repugnance to the will of God , which is alwayes preferred , though there be a declining of his hand , if it were possible to stand with his will. For so long as obedience ouerruleth the sense of nature , and nature sheweth nothing but that which is ingraffed in it by Gods power and will , I doe not see what aduantage you can take , Sir Defender , at this third sense of Christes words , though we grant the flesh of man to be so created , that it shrinketh at the weight of Gods hand , and would decline it , if it might stand with Gods will. Els were it not lawfull to pray that affliction might be ended or eased , if we might desire nothing that were possible to be contrary to Gods will , since we know not his particular will touching our temporall troubles , but by the euent . n n Defenc. pag. 126. li. 16. Thus Dauids and Christs were not onely possible to be contrarie , but contrarie in deede as the sequell shewed . ] You may as well inferre , that God himselfe had contrary willes , when he repented , that he made man , when he threatned destruction to Nini●…eh , and death to King Ezechiah , and yet vpon their prayers spared both , howbeit , it were blasphemie to say , that God hath willes indeede contrary one to the other , as the sequell sheweth . He hath an absolute will working and perfourming in heauen and earth whatsoeuer pleaseth him , which cannot be resisted , nor frustrated by any means . He hath a conditionall will , by iustice threatning and punishing vs , when we are sinfull and carelesse , and by mercy sparing vs , when we repent and turne vnto him . And this will in him though it worke contrary effects in vs , yet it is in him on●… and the same will , wherewith he giueth his owne , as he best liketh , pardoneth the penitent , and reuengeth the obstinate ; the one agr●…eing with his mercie , the other with his iustice . So Christ had two willes , the one proportioned to Gods creation , whereby the flesh shrinketh and shunneth paine , the other measured by Gods determination , which declared his obedience ; and in either of these he accorded with the will of God , who ment not onely to strike , but to haue the stroke felt with paine and griefe to mans nature in Christ. o o Defenc. pag. 126. li. 17. Howbeit both their desires were neuerthelesse holy , made in faith , assured to receiue ( as conditionall desires may be ) directed aright , prepared sufficiently : yet only for this cause , seeing Dauid simply knew not Gods contrarie will , Christ knew it not at this instant . ] Dauid repented his sin ( with which God was displeased ) the more earnestly & instantly , because he saw the dislike , which God had of his fact , was the cause of death denounced to his child . So that Dauids desire to please and pacifie God with most humble and inward submission , the rather if it were possible , to auert the wrath of God threatned to his child for his offence , had in it pietie , charitie , humilitie , and other good points of godly repentance ; and his prayer for his child was pardonable , because he knew not Gods certaine resolution to the contrarie , though he heard the Prophet in Gods name denounce , p p 2. Sam. 12. the child should surely die : which Dauid tooke to be conditionall , as other Gods threats are oftentimes , the rather to reduce sinners to more zealous and hartie conuersion vnto God. But in Christes prayers no such thing can be pretended . His not remembring , what he knew most assuredly , and beleeued most stedfastly , could not make his prayers to be prepared sufficiently , directed aright , and assured to receiue . For neither preparation , direction , faith , nor assurance could be in the soule of Christ without vnderstanding and memorie ; since neither forgetfulnesse , nor ignorance of that , which we should know , doe warrant our prayers to be holy , much lesse to be perfect , and such as are assured to be heard . And if all these conditions of faithfull and Godly prayer were found in Christs petition in the Garden , as you confesse , shew vs how they could be indeed contrary to Gods knowen will. I haue no doubt of all Christes prayers and speaches , but they were well aduised , rightly prepared , and throughly assured to be heard , that is perfectly holy , as he intended them ; but Christes not remembring the will of God reuealed to him , could not performe or effect these things in his prayer , but rather contrariwise his full knowledge , and present remembrance of Gods will , with exact obedience and submission thereunto . Otherwise not remembring that , which he well knew , might excuse from sinne , if hee were so amazed , that vnderstanding and memorie failed him ; but it could not make him assured to receiue , since God doth graunt their desires to such , as dewly remember , and not in such as in part , or wholy forget his will. Againe , not remembring the trueth of Gods will reuealed is not faith in any man , since faith is the sure and full perswasion of Gods will and promises toward vs , which if we remember not , how may we be said to be fully assured , and firmely perswaded of them ? Wherefore you make out this matter with emptie words , as your manner is , least you should be taken tardie with a plaine error ; and haue peeced together very vntowardly diuers mens places , the head not agreeing with the h●…eles , since you first defended , that Christ was forgetfull , and all confounded in all the powers of his soule and senses of his bodie , or else he had sinned in praying against Gods knowen will ; and now you anouch his prayers were made in faith , sufficiently prepared , directed aright , and assured to receiue ; yet onely sor this cause , seeing he did not remember at that instant , when he prayed , Gods will so plainly reuealed vnto him , and so often foretold by himselfe . And yet the wordes themselues , which Christ vsed in his prayer , are directly referred to Gods will ; and whatsoeuer Christ feared , or felt according to your conceit , he was right sure was inflicted on him by Gods immediate hand , and consequently by Gods will , whose hand doth not worke without his will , and yet seeing , and feeling it to be Gods hand , and so Gods will , you make him not remember , that it was Gods will. What else is this , but to make forg●…tfulnesse to be faith , and error to be assurance , and confusion to be sufficient preparation of the mind vnto prayer , which are more then monsters in Christian religion , and from which our Lord and master must be as free , as from sinne ? q q Defenc. pag. 126. li. 26. All in vaine then doe you charge me , that I stretch the Scriptures beyond their wordes and trueth , when in my discourse I shew that Christ in the Garden was astonished and grieuously perplexed , the text hauing onely he began to be astonished and grieuously perplexed . ] You tooke vpon you in your Treatise , without all proofe , against the plaine wordes , and plainer circumstances of the text to pronounce , that Christ in the Garden r r Treat . pa. 55. fell amazed and sorgetfull of himselfe , and s s Ibid. pa. 53. could not be but astonished , ouerwhelmed , and all confounded in his whole humanitie , both in all the powers of his soule and senses of his bodie , and vnlesse this had beene in him , he had sinned in deede . The ground of all this geere you made the words of S. Marke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he began to be afraid and in great heauinesse . I obserued out of Ierom , that it is one thing to begin to be heauie ( or sorrowfull ) as the text saith , another thing to haue the Passion of heauinesse ( or sorrow ) to ouerwhelme the mind , as you would haue it . In this you say , I charge you all in vaine ; and why so ? because the Scripture doeth sometime vse the word ( to beginne ) where the continuance followeth . Had Ierom made no farder reason , then that Christ began to be afraid ; and so auouched , that nothing beginning might proceede or continue , the places of Scripture heere heaped by you might haue made some shew ; but Ierom giueth a good reason of his words , that the passion of feare and sorrow might not be excessiue and dominant in the mind of Christ , because it is the sinfull corruption of our nature to be so ouerswayed with immoderate and suddaine affections , in which he could not communicate with vs. This reason you skip , and bend your selfe to proue , the Scripture vseth the wordes ( he began ) where the action had continuance . As though any man doubted thereof , but as well good , as bad actions must haue their beginnings , before they can haue any proceeding , or continuing ; but doth that word prooue , that euery thing once begun is brought to an end , or that euery affection rising in mans nature groweth to the highest degree ? if the word stand indifferent to signifie the beginning of euery action or affection , either interrupted before the end , or proceeding and continuing to the end and height thereof ; then make those words nothing for your extreme confusion of feare & sorow growing to the greatest height , that might be , as you imagine . And that the word naturally signifieth a beginning in the Scriptures , without any necessitie that the action or affection should continue , though some might proceede and increase , where the Scripture testifieth so much , there can be no question . In the fourteenth of Luke , Christ shewing by a familiar example of a builder , how ridiculous and odious it is to begin a good thing , and not to performe it , repeateth the common mocke that followeth such vaine enterprises : This man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began to build , but could not make an end . So sayth the Apostle to the Galathians : t t Galat. 3. Are you so vnwise , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning in the spirit , you will end in the fl●…sh ? S. Matthew describeth how Peter walking on the water towards Christ , and beholding a mightie winde , was stroken with feare , u u Matth. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and beginning to sincke , cried ; Lord saue me . And Iesus straightway stretched out his hand , and stayed him . So in many other places : x x Philip. 1. I am persuaded of this , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he which hath begun a good worke in you , will performe it to the day of Christ. When the tenne Disciples heard Iames and Iohn desire , that one of them might sit at Christes right hand , and the other at his left in glorie , y y Marc. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they began to disdaine ●…ames and Iohn ; but Christ presently called his Disciples vnto him , and by his speech repressed ambition on the one side , and indignation on the other . So Peter , when those that stood by him in the high Priests hall , charged him by his tongue to be one of Christs followers , z z Matth. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he began to curse and sweare , he knew not the man. And immediatly the cocke crew , and Peter remembring the words of Iesus , went out , and wept bitterly , repenting his fault . An hundred examples might be brought , where the word is in the like sort vsed to signifie the beginning of any thing , as well without continuance as with , when the Scripture expresseth so much ; but these are so cleere , that they admit no contradiction . And therefore Ieroms obseruation is verie true , and grounded on better reason than your refutation . a a Defenc. pag. 127. li. 2. As Christ was indeed astonished , so he did at first but begin to be thus , & then afterward grew to the full . ] That he began to be afrayd , the Euangelist sayth ; that he afterward grew to the full , no Euangelist writeth any such thing ; except you take vpon you to be the fift Euangelist , boldly and falsely to auouch that which the other foure doe not mention . And as you enlarge the circumstances of the Euangelists , so doe you restraine the significations of their words as pleaseth you : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all Interpreters , and euen by such as were the first deuisers of Christes forgetfulnesse , is rendered expauescere , to be afrayd , and not to be astonished . Caluine doth thus ●…xpresse the words o●… S. Marke : Caepit expauescere , & moerore aff●…ci . b b Caluin . harmonia in Marci . ca. 14. Christ began to be afrayed , and affected with griese . As in S. Matthew he translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affici moestitudine , to be touched with heauinesse ; and timor & moestitia , feare and heauinesse are all the words , that by any warrant of sacred Scriptures Caluin could finde . Beza in his Latine translation keepeth the same word ; Caepit expauescere , Christ began to be afrayd and so doth the Geneuian translation of the Bible into English ; He began to be afraid , and in great heauinesse . Others more indifferent I shall not neede to repeate . You take a course by your selfe , that as you differ from all men in opinion , so you will in translation of the words . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you will haue to be c c Defenc. pag. 123. astonished with feare though the rest content themselues to say , he began to be afraid . d d Defenc. pag. 127. li. 6. The Text following doth inuincibly shew , that he did fully come to the extreamitie of astonishment , and began not onely . For did he but begin , when he swet clotted bloud trickling from his body to the ground ? also when an Angell was sent from heauen to refresh him and comfort him : did he then but begin to be heauy ? ] Your fansies follow so fast without the Text , that they run headlong against the Text. That Christ was afraid , I doe not deny ; that he came to the extremitie of astonishment , the Scriptures denie ; howsoeuer you whiske it after your whifling maner , that you may seeme a man tried in all toyes . The extremitie of astonishment is neither to do nor speake any thing , but to be silent , and as it were without sense , as I haue formerly shewed . Your selfe doth so describe it : for you say , Christ was astonished , that is , ouerwhelmed , and all confounded in all the powers of his soule , and senses of his bodie . A man in this case hath no right vse of reason , vnderstanding , memory , speach , sight , or hearing for the time . Was Christ so ? doe your impertinent pushes prooue any such thing ? doe they not rather prooue the contrary ? did not Christ speake , when he praied ? did he not rebuke his Disciples for their sleepinesse , and admonish them to watch and pray , that they entered not into temptation ? did he not fall to more earnest and vehement praier , when his sweat beganne to looke like bloud , which you in your learned conceit call clotted bloud ? The strong cries and teares , which you mention , doe they not plainly reprooue your supposed astonishment , and cleerely confirme , that Christ had all the powers of his soule , and senses of his body in their full vse , when he thus conuerted them with such zeale and contention of mind to this great worke of our redemption ? what Sadler or Shoemaker would conclude this to be the fulnesse of astonishment , which by so manifest circumstances cited by your selfe is irrefragablely refuted ? and on you run , as if you would ouerbeare all the world with such witles words , and flaunting follies , which only serue to bewray the weakenesse of your owne conceites . Feare and sorow I admit in the soule of Christ , and religious of either kind in the highest degree , that mans nature is capable of . A naturall feare of death in the flesh of Christ I likewise acknowledge , but I make not these things which you meane , the effects thereof . What I receiue , and what I refuse in our Sauiours agonie , I haue so largely deliuered , that I must not spend paper to repeate all againe . Neither doth Ierom meane , that Christ had a touch of feare , and no farder , as you most fondly misconster him , and his wordes , where he saith , Christ began to be afraid ; but he meaneth , Christ so farre admitted the pearcing and painefull affection of feare ( for a time required in so great a cause ) that it neither possessed him wholy , nor continually , to beare dominion ouer him , or to worke any corruption in him , which is vsuall in our affections . You make your selfe merie with the beginning , and neuer consider , that Ierom thereby excludeth the heigth of our inordinate affections of feare and sorow , such as you bring in when you all confound Christ in his whole humanitie , both in all the powers of his soule , and senses of his bodie . E E Defenc. pag. 127. li 33. As for Ierom , if he denie this , I must craue leaue to dissent from him . ] And from you , if you affirme that , all wise and Christian Readers must dissent without your leaue . For it is not onely false , and directly repugnant to the text , but it is extremely wicked and impious to bring that confusion , which you mention , and forgetfulnesse into all the powers of Christs soule , and senses of his body . [ f f Ibid. li. 27. I thinke all to little sufficiently to expresse our Lords sufferings for vs. ] You must then thinke the doctrine & pen of the holy Ghost to be most vnsufficient , that continually & clearely proposeth the sufferings of the son of God for our saluation without any such presumptuous and irreligious speaches . And howsoeuer you commend your deuotion in g g Ibid. li. 31. labouring to shew , how Christ loued vs , and to what basenesse of our nature he submitted himselfe for our sake ; learne first to content your selfe with that , which the wisedome and iustice of God required of his sonnes humane nature , and the trueth of God witnesseth in the Scriptures , and so shall you honour the sufferings of Christ , as you ought to doe , and not deuise new helles and new damnations for him , to please your violent fansi●…s . And as new is your deuotion , as strange ; if the whole Church of Christ before your time ne●…er knew , nor heard , how Christ loued his , and to what he submitted himselfe for their sakes ; but haue all this while erred in beleeuing & following the direction of Gods spirit in the word of trueth and life , since they wanted all knowledge of your hellish torments and confusion , which you haue lately inuented for the soule of Christ , as the more principall part of our redemption , and without which , the death of the Crosse , to which he was obedient , was nothing worth . h h Defenc. pag. 127. li. 38. Nay God forbid we should reioyce in any thing so much , neither can we praise and magnifie him for any thing so highly , as we may and ought for this extreme abasing of Christ for vs. ] There was neuer no hereticke , that could not cast a shew of pietie vpon his erroneous pretences . Satan doth transforme himselfe into an Angel of light , and falshood alwayes seeketh to put on the vizard of trueth . Is it not thankes worthie , that the sonne of God would leaue the vse and honour of his diuine glory , wherein hce was equall to his Father , and take vnto him the shape of a seruant with all the basenesse and weaknesse of our flesh , and with the shame and paine of his death on the crosse , make satisfaction for our sinnes , and by his blood redeeme vs to God , which is the emptying of himselfe expressed by the Apostle in the place abused and misapplied by you ; but you must teach all this is skant worth thankes , if Christ did not suffer in soule the second death , which is the lake burning with fire and brimstone , and euen the very paines of the damned , that you might be indeede beholding vnto him ? And what if another as wise as you , will say , that all which Christ suffered heere on earth , was not worth thankes , except he suffered in hell amongst the diuels , where indeede are the paines of the damned , which you haue lately deriued to the earth vpon your authoritie ; shall this impietie also goe for good religion , because the more Christ suffered for vs , the more we are and ought to be beholding vnto him ? we shall doe well to thinke , that we can neuer giue thankes sufficient for the least of his mercies ; and not take vpon vs to determine , what recompence God must exact of his sonne for our sinnes , except he will be vniust , which is a most pestilent presumption and intrusion vpon the secret counsels and iudgements of God ; but rather learne to lament our owne vnworthinesse and wickednesse , and not delight or dwell in sinne , which God so hated and abhorred , that nothing could appease his wrath against our vncleannesse , but onely the death and bloud of his owne Sonne . i i Defenc. pag. 128. li. 2. Remember your owne wordes out of Austen , that there is in some men INSIPIENS HONORIFICENTIA , a fond intent of honoring Christ. If there be any such , surely this is one point thereof , which you maintaine . ] You applie Fathers , as you doe Scriptures ; and call S. Austen foole , as well as all the rest of the learned and auncient pillars of Christs Church , because they reject your hellish confusion , by which you ouerwhelme all the powers of Christs soule and senses of his bodie , rather then you will yeeld him vnderstanding and remembrance in his prayers . S. Austen saith indeed of the Manichees , that were loath to confesse , Christ truely died a bodily death on the crosse , for feare of bringing him within the curse of a corporall death , since the death of mans bodie first proceeded from Gods curse against sinne ; and therefore defended , that Christ seemed there to die in outward shew , but indeede did not die on the crosse ; S. Austen , I say , affirmeth , that they with a foolish pretence of honour vnto Christ , denied the loue of Christ towards vs , and the trueth of Christ , who professed , that he should and would lay downe his life a ransome for many . What is this to the paines of the damned , or to the death of the soule , of which S. Austen saith , k k August . epist. 99. who dare auouch it ? and yet ment not so foolishly to honour Christ , as thereby to denie or impugne the trueth of Christian religion ? l l Defenc. pag. 128. li. 5. Master Caluine a worthy minister of Christ , and a pillar of the Church is bold and saith ; we confesse indeede such is the basenesse and follie of Christes crosse , that proude men cannot away with it . ] If master Caluine meane , as the Apostle doth , that the heathen not knowing the wisedome & power of God in the crosse of Christ , counted it meere fol●…y for him , that was God , to become man , and in the bodie of his flesh to endure so vile and shamefull a death ; I account him no Christian , that is not of that mind with master Caluine : but if he call them all proud , that did not like his new deuice of Christs suffering hell on the crosse , which you haue stretched and drawen to many degrees and points aboue master Caluine , then let him looke , whether it be pride to beleeue the plaine and faire doctrine of trueth deliuered in the Scriptures , as all the Fathers of Christes Church did , or for men to adde thereunto their owne deuices , as you and some others haue done . For my part , as I loue and honour master Caluines name , and like well his resolutions , where he contented himselfe in the grounds of doctrine and discipline to ioyne with the auncient and primatiue Church of Christ ; so when he leaueth them vpon some liking of his priuate deuices , I must leaue him . I so honour him , that I will not for loue to him dishonour all antiquitie , as if Christ had neuer any Church , nor faithfull or learned minister therein before master Caluine . And were it worth the while , I could easily shew many great and maine differences betwixt master Caluines conceit of hell suffered in the soule of Christ , and yours ; but because it hath occasioned and hatched your amplified error of an other hell from the immediate hand of God , I will not trouble my selfe , nor the Reader with sifting or censuring that , which I am not bound to beleeue , no more then I am yours ; till it be proued by more substantiall grounds , then master Caluins good liking of it . m m Defenc. pag. 128. li. 10. In another place , where I shewed from the more to the lesse , how Christ might haue ( for the sodaine ) the powers of his mind astonished , and yet no decay in him of faith , nor obedience nor patience : Like as there is not in a man a sleepe , or amazed with a blow on the head , hereupon you aske me scoffingly , was Christ a sleepe , or in a swoune ? ] Your answere was indeed drawen from the lesse , to the more ; that is , from the lesser vanity and falsity , to the greater ; and therefore my question , which you call a skoffe , was a sound refutation of such ignorant misapplying of things impertinent & vncoherent . For what if a man in his sleepe , or in a swoune , retaine habituall faith , obedience , and patience ; doth that prooue , that Christ awaked and well aduised might pray , he knew not what , and yet haue actuall faith , obedience , and patience ? If a man should babble in his sleepe , or grone in a swoune , before he recouer sense or vnderstanding , would you cal that faith or praier , though the habite of faith were then in him ? no more doth that example prooue any actuall faith , obedience , or patience in Christ at the time of his often and earnest praiers in the garden , if all that while you make him all confounded in all the powers of his soule , and so astonished , that he could not , or did not remember his Fathers oft reuealed , and oft repeated will , nor his owne person nor office , who came vnto this houre of purpose to performe his Fathers will. And therefore you must get you some better patterns for the vse and acts of faith , obedience , and patience in Christes astonishment , then sleeping or swouning , or els ech Christian Reader will soone perceaue you to be worse then a sleep , when you dreame of a n n Defenc pag. 128. li. 26. farre greater astonishment in Christ at the time of praiers , then is to be se●…ne in any man els , that euer was or shall be : And yet you defend , there might be actuall faith , obedience , and patience in Christ , because men in sleep , or in a swoune retaine the habits , or gifts of those vertues . o o Defenc. pag. 128. li. 21. As you grant that amazednesse and astonishment commeth naturally from sorowes and feares : so I thinke in Christ both the one and the other was in the extreamest and most violent degree that might be . ] Then must you also thinke , that Christ had not the free vse of speach , memory , and vnderstanding , nor of sense nor motion for the time , that he was in that amazednesse . For it is euident , as I haue shewed out of Galen a sufficient witnesse of naturall effects and defects , that men throughly amazed with feare , neither speake nor doe any thing : yea no man is so very a stranger to nature , but he knoweth , that astonishment in the highest degree hindreth both sense , and motion outward and inward . And therfore when you put our Sauiour into the p p Ibid. li. 26. extreamest and most violent degree of amazednesse , that might be , and into farre greater astonishment , then is to be seene in any man els , that euer was or shal be ; I report me to the Christian Reader , that hath read or seene any thing , whether by this bold and violent imagination of yours you doe not take from Christ the vse of bodily sense , motion , and speach ; and euen of vnderstanding , and memory . The Scripture noteth of the ghest , which wanted his wedding garment , that when he was chalenged for it , he q q Matth. 22. was speachlesse . When Saul heard the threats of him , that appeared in the person of Samuel , He r r 1. Sam. 28. sodainely fell all along on the earth , as sore afraid , because of the words . When Saint Iohn saw the sight of the sonne of God in his glory s s R●…u . 1. v. 17. He fell at his feet , as dead for very feare . So that feare may so farre amaze men , as to take from them speach , strength , and all vse of life , that they may lie euen as dead for the time ; which whether it agr●…e to our Sauiour in the garden , I make any man iudge , that euer read or heard that part of the Gospell . t t Defenc. pag. 128. li. 35. For my life I cannot answere , this that followeth . The suffering of hell paines , which astonish and confound all the powers of the soule , and senses of the body , neither was nor could be meritorious with God. I deny ( this ) assumption . Not only all Christs paines were meritorious , but euen all his infirmities also : his wearinesse , his hunger , his sleep , and so his astonishment and amazednesse . ] The sleightnesse of your answere doth prooue that , which I said , to be tru●…r , then you are ware of . For though diminution of strength , as in wearinesse ; affliction of nature , as in hunger ; and ligation of sense , as in sleepe ; yea if you will , priuation of life , as in death ; were meritorious in Christ , because the person , that was God and man , submitted himselfe to these infirmities of our nature , which no way peruerted nor hindered the inward powers or actions of Christes humane soule , yet that is no proofe , that such impressions , as depriue the soule of Christ of her proper and essentiall operations by confounding Reason , vnderstanding , will and memory , should be meritorious , because they all confound the very instruments of grace in the soule of Christ , which are requisite vnto merit . For though the person in Christ , which by nature did owe no obedience by reason it had an equality with God , was the chiefe fountaine of all Christs merits , which could not haue infinite price and valew , but that he was infinite , and no way bound , who wrought them by his humane nature ; yet the instruments of merit in Christs manhood were his soule , and his body ; and chiefly his soule by her vnderstanding and will alwaies p●…rfectly knowing , absolutely liking , and constantly performing by the presence and power of Gods spirit those things , which were most pleasing to God. So that the paines and infirmities , which you suppose in Christ , if they did confound and astonish all the powers of Christs soule and senses of his body ( For so are the words of your assertion , and my assumption ) they neither were , nor could be meritorious . In sleepe the senses of Christs body rested , which he could haue strengthened by power without sleepe , but that he willingly submitted himselfe to those infirmities of our nature for obedience to his Fathers will ; yet euen then was the soule of Christ left free to diuine cogitations and visions , which could not want in the soule of Christ hauing the full and perpetuall possession and fruition of Gods grace and trueth , though he would want the power and glory prouided for him , till Gods appointed time . Christs sleepe then had no agreement with your late deuised confusion of all the powers of Christes soule ; yea the praiers , speaches , and actions of Christ in the garden , if you then confound in him all vnderstanding , will , and memory , which are the powers of Christs soule , must by your doctrine be full of vanity , and rather distractions , th●…n religious and humane actions , as not proceeding from the direction of grace , apprehension of mind , and submission of will , but from a confusion of all these , which no Christian man can tell what to make of . And therefore you must either recall the confufion of all the powers of Christs soule ; which you say was the extreamest and most violent , that might be , or worse consequents will follow vpon these desperate and false amplifications , then you yet see . For take once from Christes soule his humane vnderstanding and will , and place nothing but confusion in his whole humanity , or as your words are , all confusion in his whole humanity , both in all the powers of his soule and senses of his body , and tell me what patience , obedience , or sanctity could be left , where neither vnderstanding , will , not memory were , but all confounded in the extreamest manner that might be . u u Defenc. pag. 129. li. If it seeme a hard phrase , which in my former Treatise I vsed , saying . Christ at this instant became forgetfull of that which before he knew ; my meaning is ( and so still I speake now ) he remembred not , he considered not . Which many times we vse to name forgetting , but indeed strictly and properly it is not remembring . ] If you looke well to it , you haue harder phrases both in your defence and Treatise , then Christ to be forgetfull of himselfe . Which if you reuoke not , or plainly excuse not , rather by your folly not vnderstanding the force of them , then standing to iustifie them , they will prooue open impiety . I haue so often repeated them , that I am weary of so vnsauery words . And as fo●… proofes , that Christ should be thus all confounded in all the powers and senses of body and soule , you be so vsed to wilfull assertions depending only on your secret conceits , that you doe not thinke your selfe bound to prooue that you say , or to say no more in Christian Religion , then you can prooue . For what one signe or step of this great and generall confusion in the soule of Christ doe the Scriptures mention , that you should thus racke it to the extreamest & highest degree , that euer was , shall , or might be ? They be well holpen vp , that haue such an heady presumer and affirmer , as you are , to fashion their faiths after your vnaduised and inconsiderate fansies : But God send you his grace to wax soberer , which is all the harme I wish you , though I like none of your pangs to be the principles of my faith . x x Defenc. pag. 129. li. 17. Where you would wring out a contrariety in my words , as if I had said that Christ being in the depth of his astonishment , did then perfectly know that the dominion of death should not hold him : you doe me wrong , I say not so . In that place I argue from your supposition . ] I haue no desire to charge you with impudency , but you wax sometimes so intolerable in your brags and shifts , that I must either betray the trueth , or tell you in plaine termes that you doe face a great deale more then you can any way fasten by iust proofe . Let this example stand in steed of many . If I heere doe you wrong , as you pretend , and you reasoned only from my supposition , let me beare the shame of it with all Christian Readers ; but if it be plainely and expressely otherwise , then I pray you Sir who is the shifter and outfacer ? Looke on the Page of your Treatise quoted by me , viz. Pa. 59 , and see whether they be not your owne words ( which I cited ) in your answere to an obiection , and iustified by you out of the 10 of Marke verse 34. To an argument that a a Trea. pa. 59. li. 16. Christ might pray , that his bodily death might not haue dominion ouer him , you answere , This is absurd to say that he praied in such feare and terror of mind against that which he perfectly knew should neuer come to him : namely that the dominion of death should hold him . Doe you confesse of yourselfe , that you speake absurdly , or doe you meane it of the obiectors , against whom you bring this as a reason ; that since Christ * * Mar. 10. 34. perfectly knew the dominion of death could not hold him , You thinke it very absurd to say he feared that ? And in the page precedent doe you not againe and againe auouch the same exactnesse of knowledge in Christ at the time of his praiers ? these are your owne words tripled and quadruplied to that end . b b Trea. pa 58. li. 30. Thirdly , this prooueth that Christ knew it was Gods determinate will , in that he tearmeth it an houre , that is a time set of God for his suffering . Fourthly , because he so mightily feared it , therefore doubtlesse he knew that he was appointed to suffer it . Thus it is manifest in plaine words he praied contrary to Gods knowen will. And least you should not be constant in your manifest contradiction , doe you not insist on the same words in your defence ? c c Defenc. pag. 99. li. 13. He could not intentiuely pray against that , nor feare that , which he perfectly knew concerned him not at all . Where you giue to Christ in that extreame astonishment , which you dreame of , intentiue praier , and perfect knowledge of Gods will in some things , which againe in other things you deny vnto him . So that by your leaue you gainsay your selfe , and your denying it is as vnshame fast , as your doubling it . d d Defenc. pag. 129. li. 26. To conclude this matter without colour of reason , you wrest a plaine text , which otherwise ( as it lieth ) maketh strongly against you . They are our Sauiour Christes owne words : Now is my soule troubled , and what shall I say ? Father saue me from this houre : but therefore came I vnto this houre . You say these words doe import a deliberation of two parts . But you speake against all reason , considering the nature and frame of the very words . A deliberation must needs be set interrogatiuely in both clauses . New the text is not so . ] Of this place I haue spoken enough before , were it not that you challenge me with such hatefull termes of wresting a plaine text without colour of reason , because I therein follow the iudgement of Chrysostom and Epiphanius , who a man would thinke had not only colour of reason , but substance of learning to discerne the force of that speech . First the words , as well by the nature of the petition , and your owne confession , in that it is for a temporall thing ; as by the supplie of the rest of the Euangelists must be conditionall , and haue a secret reseruation of Gods will , as in the like case the other Euangelists do expresse ; and namely S. Marke , who sayth ; e e Marke 14. Christ prayed , if it were p●…ssible , that houre might passe from him . And so whether they be deliberatiue or positiue , they make nothing for your purpose , since not with resolution , but with condition , If it pleased God , Christ desired to be saued from that houre . But I wrest a plaine text , because I auouch , that the words import a deliberation of two parts , which you say must needs be set interrogatiuely in both clauses . Whence commeth this new Art of Oratory , that euery deliberation must be interrogatiue ? As though a man might not doubt or deliberate either by int●…rrogation , condition , or simple subiection of the pa●…ts in question . When Christ asked the chiefe Priests and Scribes , f f Marke 11. whence the baptisme of Iohn was ? from heauen or of men ? they thought within themselues : If we say from heauen , he will say , Why then did ye not b●…leeue him ? But if we say from men , we ●…eare the people . So the foure Lepers that sate at the entring in of the gate of Samaria , ( when the dearth was there in El●…zeus time ) disputed with themselues ; g g 2. Kings 7. Why sit we heare till we die ? if wee say , we will enter into the Cittie , the famine is in the Cittie , and we shall die there . And if we sit heere , we die also . Now therefore come , let vs fall into the campe of the Aramites : if they saue our liues , we shall liue ; if they kill vs , we are but dead . As heere they reason with a condition , so might they haue said to the same effect by way of proposing and answering to themselues : what shall we doe to saue our liues ? we will enter the city , there is the famine ; we will sit still , heere is likewise death . Let vs goe to the Aramites : they will kill vs , then we are but dead ; they will saue vs , then gaine we our liues . Is it not all one in this deliberation , whether we propose the parts by interrogation , condition , or proposition ? In the words of our Sauiour likewise , Now is my soule troubled ; and what shall I say ? The answere to that patheticall question , What shall I say , might haue beene made either by interrogation ; Shall I say , Father saue me from this houre ? or by condition ; If I say , Father saue me from this houre : or by simple supposition ; I will , or I would say , Father saue me from this houre ; but therefore came I vnto this houre . Which way soeuer we propose the former words , Father saue me from this houre ; Christes answere by way of full resolution and conclusion , But therefore came I into this houre , doth conuince , that the former words , Father saue me from this houre , are by himselfe remoued , or denied as no part of his finall determination , though it were , or might be a part proposed in his deliberation . For either Christ must positiuely determine cleane contraries in one sentence , which were open inconstancie , and no way imaginable in the Sonne of God ; or this latter must remoue the former being repugnant to the maine consent of his will , and intent of his comming . For therefore came he into this houre of mans redemption , because he would not be saued from it with mans destruction . And thus much the best and most skilfull Interpreters haue collected to be the force of the wordes following , to which Christ addeth the coniunction aduersatiue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in their iudgement supposeth heere a negatiue precedent . So Chrysostom conceiueth our Sauiours words , I do not say , saue me from this houre ; And why ? Because the words following with an aduersatiue repugnance to the former words , doe proue not the first , but the last to be Christs full purpose . h h Defenc. pag. 129. li. 38. Chrysostom & Epiphanius doe descant about it ; trying how the text may beare such a meaning : but it can not stand being so euidently against the course of the text . ] Indeed Chrysostom and Epiphanius are not comparable to you , neither in learning nor iudgement ; you make vs such new positions and principles both of reason and faith , that their Diuinitie is stale to yours : but with all learned and wise men , the yongest of the twaine will be trusted for the true sense of a text farre before such Dreamers and Deuisers as you are . The course of the text is euidently against it , you say . What course of the text ? The words vsed by our Sauiour are with it : But therefore came I into this houre . What sense or meaning can this sentence haue , but that Christ purposely comming into this houre had no resolution to be deliuered from this houre ? which being true , the former words , Father saue me from this houre , may shew the desire or doubt of nature inclining to that petition , but the present refusall thereof followeth expressing Christes will and purpose in putting himselfe into that houre . These words then , But therefore came I into thi●… houre , are in effect , not so , for therefore came I into this houre . Which the best Interpreters olde and new haue obserued in the force of Christes words . i i Chrysost. in Joha●…nem . homil . 66. Therefore came I into this houre , as if Christ had sayd ( sayth Chrysostom ) though we be moued and troubled , yet we flee not death . For I say not ( thus as my resolution ) Father deliuer me from this houre , but Father glorifie thy name . And Epiphanius : k k Epipha . li. 2. Heres . 69. What shall I say ? Father ; speaking by way of preparation and dubitation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This , sayth Christ , I will say , but therefore came I into this houre . For he came not against his will , but willingly . Theophylact : l l Theophylact. in 12. cap. Johannis . For this cause , sayth Christ , came I into this houre , that I might suffer death for all . He teacheth vs very plainly by this , that though we be troubled and perplexed with it , yet we should not flie death for the truth . For I , sayth he , am troubled being a true man , and permit ( mans ) nature to shew it selfe , yet do I not say to my Father , that he should saue me from this houre , but what say I , Father glorifie thy name . The later Writers , of no meane iudgement , allow the same sense . Erasmus thus rendreth the summe of Christes words : m m Erasm. paraphra . in cap. 12. Johannis . I finde my soule troubled for the day of my death now approching . And what shall I say ? For the loue of mine owne life , shall I neglect the life of the world ? By no meanes . I will applie my selfe to the will of my Father . Mans weaknesse troubled with feare of death , may say vnto him , Father , if it be possible , saue me from this instant danger of death . But Loue desirous of mans saluation , shall presently adde , Nay ra-rather , if it be expedient , let death , which I desired , come , for somuch as wittingly and willingly by the leading of the spirit I haue offered my selfe to die . These words n n Bullinger●… in ca. Joh. 12. Bullinger citeth , and calleth an excellent explication of that text . Gualter in like maner : o o Gualteru●… homilia 118. in 12. ca. Johannis . This is as if Christ had sayd , Let no man thinke me as a cowardly captaine , to exhort others to patience and constance , being my selfe safe from danger . For death approcheth me , and that so cruell and bitter , that the very remembrance thereof troubleth my soule . What then shall I say , when amongst men there is no hope ? To thee ô Father I turne , saue me from the houre of this terrible death . But what do I say ? Euen therefore came I into this houre . What other thing then shall I aske , ô Father , but that thou shouldest glori●…ie thy name ? Doe all these learned Interpreters wrest this text , and speake they against all reason without considering the nature and frame of the wordes , or doe they out of the very frame and force of the wordes deduce Christes resolution to be this , Father glorifie thy name , notwithstanding my former words , since I came of purpose into this houre , not to be freed from it ? [ The first words p p Defenc. pag. 129. li. 36. pretend a plaine resolution , or at least a great inclining towards resolution . ] If a plaine resolution , then Christ contradicteth himselfe with a plainer resolution in the end , which to affirme of the Sonne of God , aduise you , whether it be blasphemous or no. As for an inclination , since Christ made no idle deliberation , but spake out of his naturall humane affection abhorring death , that maketh wholly with my speech , affirming , that howsoeuer the sense of nature in Christ did incline to auoid death , in this debating with himselfe , yet he presently refused it by saying , But therefore came I into this houre , and fully resigned it , when he sayd , Father glorifie thy name : which resolution of his , God ratified with his owne voice from heauen , I haue glorified it and will glorifie it . q q Defenc. pag. 130. li. 10. Hence I reasoned effectually before , but no where you answere it . If Christs such suffeings in his soule were ordained of God for him , then certainly indeed he did suffer the same . ] Certainly indeed a man shall scant meet with such another , that disdaineth all mens reasons and interpretations besides his owne , and when he commeth to conclude any thing , can hardly discerne an Owle from an Eagle . Here is a profound argument made for your hell paines , that Christes soule was troubled with the foresight and remembrance of his death on the Crosse : ergo God ordained , that certainly and indeed he should suffer in his soule the paines of the damned . Children in their cradles , if they could prattle , would easily match the goodnesse of this reason ; and other answer , as it needeth none , so it shall haue none for me , how effectuall soeuer this fansie seemeth vnto you . r r Defenc. pag. 130 li. 17. Further you except , that this was feare of eternall death , which caused in Christ this agonie , and from his feare he was deliuered . To say ( as you do ) that it was eternall death and eu●…rlasting malediction , which Christ here thus wofully and distressefully feared , is the strangest speech in Diutnity that euer I heard . ] You cunningly dissemble , as your maner is , that Pag. 22. which you quote , I professed to refuse no mans opinion , that s s Se●…m pag. 22. li. 2. agreed any way with the rules of trueth ; and thereupon layed downe three things , which Christ might 〈◊〉 in the Cup of Gods wrath , and by his prayer accordingly decline them : to wit , 〈◊〉 〈◊〉 , corporall 〈◊〉 aboue his strength , and the separation of his soule from hi●… bod●…e by de●…th . The feare of eternall death , which is vrged by some of good learning , and euen by the Catechisme , on which you would seeme to stand so much , if we admi●…ted in Christ himselfe , I sayd must be taken for a Religious dislike and shunning of hell , t t Sermo . pag. 23. li. 4. not for any distrust of his owne saluation , or doubt of Gods displeasure against himselfe , which we could not imagine in Christ , without euident want of grace and losse of faith , and these we might not attribute to Christs person , no not for an instant . Where then I alleage so many reasons Pa. 23. u u li. 32. guarding Christs person most sufficiently fro●… all danger and do●…bt of eternall death ; thence you collect , that I auouch , Christ thus ●…ofully and distressefully feared euerlasting damnation , which is a strange and 〈◊〉 falsehood , though familiar with you , as if without such grosse stuffe you could not 〈◊〉 out your pamphlet . The Catechisme we heard before , saying , that Christ was Aeternae mortis horrore persusus , wholly touched with the horror of 〈◊〉 death . M. Caluin sayth as much , x x Caluin . in li. 2. ca. 16. sect . 10. Vnde eum oportuit cum Inf●…rorum copi●…s , 〈◊〉 mortis horrore , qu●…si consertis manibus luctari . Wherefore Christ was to wrestle h●…nd in 〈◊〉 with all the power of h●…ll , and with the horrour of ETERNALL death . Others might be brought in like sort , but these suffice to discharge me , that I did not imagine these things of mine owne head , but found them in men of good learning and iudgement , which yet I did not receiue , except we did expound their words to import in Christ a religious feare declining euerlasting death in him●…elfe , or affectionately sorowing , when he conside●…ed what was due to vs for ou●… sinnes . Wherefore if you make so strang●… of these words , stirre against your authorized Catechisme and Master Caluin who first vsed them . y y Defenc. p●…g . 130. li. 20. You cannot helpe your selfe in making Christes ●…eare of this death to be onely a religious feare , and a feare for others , these imaginations I haue remoued before . Then you perceiue well enough , in what sense I admit their words , but to aduantage your selfe , you dispence with a slaunderous lie . Your remoouing is like the roling of paper to make pipes withall , you play still on one string , and that so much out of tune , that euery man is wearie with hearing it , besides your selfe . z z li. 29. These affections , you say , were not likelie in him at all , much lesse to be the causes of such effects . ] As though Christ had none other causes of sorow , but onely this . And what vnlikelihood , that these should be in Christ at this season , sauing that your fansie leadeth you to what you list ? [ These are not feare properly , they ought rather to be called a religious care , and pitt●…e , which differ greatly from the nature of feare properly taken . ] Did I professe that Christ feared euerlasting death properly ? did I not rather excuse or qualifie the vehemencie of their wordes , who put in Christ an horror of eternall death ? you reason now against the Catechisme , which you make shew to maintaine , and not against me . For other feare of euerlasting death in Christ then improper I acknowledge none . [ You thinke the nature of enlabeia will not admit any proper feare , ] Then doe you conuince your selfe to be a notable deluder and abuser of the trueth . For you are not ignorant what I say , but you peruert it of purpose to miscarie your Reader , and countenance your cause . [ a a li. 38. What say you , did Christ doubt eternall damnation , and therefore feared it ? ] you lacke a woodden dagger to become your part better ; haue I any such wordes or sense ? I shew the generall signification of ●…labeia to be b b Conclus . pa. 305. li. 25. a carefull and diligent regard to beware or decline that , which we mislike or doubt , and that as well in priuate and publike affaires , as in Religion : and you applie this , as if I had sayd , Christ feared and doubted eternall damnation . Whereas I neither mention eternall damnation in all that section , nor so much as name Christ within fourtie lines of those wordes , which shew how largely enlabeia is taken . [ You speake so darkly that I know not how to take you . ] You double so continually that I cannot tell what to make of you : I haue in the same page , 305. whence you tooke these wordes , distinctly shewed what parts of Gods wrath , Christ might be said to feare or suffer , and in what sense , and yet you complaine of darknesse , when you shun the light , and watch for a word applied to another purpose , pretending you must needes stumble at that straw . And therefore neuer come in with any after close , what my meaning may be , if my wordes be not plaine , reprooue them ; if they be , refute them , except you receiue them . This you say commeth neerest to the signification of the Greeke word . I graunt it doth touching eulabeia , but in Ma●…ke the word doth import properly feare , and that in extremitie . ] It is happie yet that when you cannot chuse , you will graunt that , which is fully prooued to your face . In your vnlearned Treatise you would needs make as vnlearned an obseruation , that c c Treatis . pag. 74. li. 22. this very word not onely in other Authors , but in the Scripture is vsed for a perplexed feare : And when your ignorance is conuinced , ( for enlab●…ia is not onely lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is feare in the Greeke tongue ; but contrarie to it , because it is the d d De placitis Philoso . li. 7. in zenone . declining of euill with reason and circumspection , as Diogenes Laertius writeth ) you graunt that which you cannot gainesay . With as much skill you auouch , that ekthambei●…thai doth import properly feare and that in extremitie ; whereas properly it noteth admiration at any strange or suddaine sight . Whether feare be ioyned with it or no , which sometime is according to the cause and circumstance of the place . [ e e Defenc. pag. 131. li. 8. My reason that Eulabeia heere signifieth feare properly , yea a perplexed feare , and not onely a religious deuotion , as you say , is grounded not so much on the nature of the word , as on the circumstances of the place , and the other wordes of the text . ] Christ did as well naturally feare that , which he suffered , as that which he shunned ; though he were heard in that onely , which he religiously shunned , and not in the rest , which he suffered . And therefore the other wordes of the text doe not inferre , that enlabeia contained all , that Christ feared ; but onely that , which he religiously feared , and from which hee was freed . And where you [ f f Defenc. pag. 131. li 23. graunt the Apostle may intend this also by the nature of the word , that Christ notwitstanding all this dreadfull feare , yet declined not a iot from a most reuerend regard of obedience to God , which still he kept firme and safe : ] You thinke with your mixtures to worke some maruailes . For that one and the same word in one and the same place should haue two repugnant or different significations , and the Apostle there intend them both , this is newes to all men saue to you , to whom no manner of absurdities are new . And where you would knit a dreadfull feare of euill from God , and a reuerend regard of obedience to God , both together in one word , you make Christ at one instant to decline that , which he did desire , and to desire that , which he did decline . For what he did feare , that he did decline , and what he so reuerently regarded , that he as much desired , which was obedience to God ; and so by one and the same word you conceaue not onely contrary minds , but contrary matters in Christ. [ g g li. 29. To like effect this word signifieth in that place of the Acts 23. vers . 10. as the circumstances also will confirme . ] We should soone haue heard of those circumstances , if any such had beene , but if you omit them as weake , I neede not entertaine them as worthy of answere . I see no such circumstances , as you speake of , much lesse any such signification of the word , as you haue framed vs out of the Apostle . Euery caution declining any thing , feareth somewhat , which it would preuent , and so eulabeia , when it signifieth to be warie of any euill , hath a feare of that euill , lest it should happen , and therefore seeketh the best meanes to decline it . h h Defenc. pag. 131. li. 32. Where you argue Christ was deliuered from his feare of hell torments ; ergo he suffered them not , I denie your sequell . This prooueth directly the contrarie . He feared the death of the soule , ergo he did suffer it . ] My sequell I thinke hath ground sufficient in nature and Scripture to make it good . When the Saints so often prayed to God to deliuer them from the dangers , which they feared , or found comming towards them , did they meane they would suffer them first to the full , and after bee losed from them ; or else that they would bee freed from them , and not suffer them ? I know there is a deliuerance out of the midst of troubles ; and so you may defend that Christ was deliuered from hell fire , because he did not suffer it eternally : But since feare by the rules of nature is of future , and not of present euill , if Christ were heard from his feare ; that is , deliuered from that which he feared , then certainly he did not suffer it . But th●…nce you inferre directly the contrary , for i i li. 36. that feare is of that , which is to come , as ( you say ) I well obserue . ] Surely your sequels be like rotten rindes , they fall a sunder as soone , as they be touched . Did I auouch , that feare was of that onely , which necessarily must come , or of that , which possibly might come to our selues , or to others ? Is there any man of common sense , that euer affirmed as you doe , that whatsoeuer a man feareth , must befall him ? for that is your direct proofe , of which you speake , that all things feared must necessarily come to passe . Otherwise if men may feare that which is imminent , and yet be freed from it , how will it follow , that Christ really suffered , what he feared ? k k Defenc. pag. 132. li. 2. Such a manner and measure of feare , as this manifestly was , could not be but a very suffering . ] Of what ? of feare , or of the thing feared ? feare is an affection or passion of the mind foreseeing euill , that is possible , and afflicting it selfe for the approching , or possibilitie thereof . But he that maketh no difference betwixt the feare of future euill , and the sense of present euill , confoundeth all things . Men may feare they know not what , yea they may feare , where no feare is , that is , without iust cause ; but this is the weaknesse , or guiltinesse of mans mind persuing it selfe by fearing that , which they need not , or should not feare . l l Defenc. pag. 132. li. 5. My soule is ( saith Christ ) full of ( actuall ) sorowes euen vnto death . ] When you adde anything to the wordes of our Sauiour , you should take care to put nothing to them , but that which is sensible and true , since he was full of wisdome and trueth . Now this that you adde in helpe of your conceits , is neither . For sorrowes are passions , not actions of the mind ; and therefore to say actuall sorrowes , hath no sense in it . If by actuall you meane present , then you exclude all future sorrowes against the plaine wordes of our Sauiour , who noteth his should continue vnto death . As for present torments inflicted on the soule of Christ by the immediate hand of God the word perilypos , doth no way reach to them , nor expresse any such thing . You may be therefore suffered to say , m m li. 6. there is in this no doubtfull word ; for that which you adde , is so absurd and senselesse , that no wise man will iudge it doubtfull . ( * * li. 7. your comparisons of fearing captiuitie , death , loosing a purse &c. are deuices vnsit for diuinitie . ] I match them not with Christs sufferings good sir , but by them I shew how lewtering your Logick is , in saying a man suffereth , that he feareth ; which is so farre from trueth , that euerie child may soone confute it , and well deride it . [ n n Defenc. pag. 132. li. 12. God you say , might well heare Christ two waies ; Frst , by sufficient sustaining him in it ; Secondly , by deliuering him out of it in due time . ] Adde this interpretation then to the wordes of Christs prayers in the Garden , and what is become of your maine position , Christ prayed in plaine words contrarie to Gods knowen will ? For since God did sustaine Christ in that he suffered , and in the end deliuered him with honour and glory , the cup by your constuction may bee said in both these respects to haue passed from him , and so in either sense God heard him , and deliuered him from it . But else where you are in greater earnest , that Christ could not intentiuely pray against that , nor feare that , which he most perfectly knew could by no meanes euer possibly come ne●…re him , namely that the dominion of death should hold him . If there you were in sadnesse , then now you doe iest or worse , to tell vs that God might well heare Christ in that he neuer did or could pray for . That the death of the soule or body should haue dominion ouer him , was simply impossible , and Christ 〈◊〉 knew so much , as your owne words yeeld . Then neither did he , nor could he pray , by your positions , for any such thing , and consequently God did not heare him in those things for which he praied not . And so your two waies of hearing and deliuering Christ , your selfe , by your owne doctrine , ouerthrow , rather as iests , then iust deliuerances . And then doth my sequell persue you more strongly then before , that Christ must be freed from suffering that he feared , not by suffering it , since he neuer doubted and so neuer praied by your diuinity to be sustained in it , nor after suffering to be freed from it . p p Defenc. pag. 132. li. 15. In another place you seeme to obserue a point both strange and very contrary to your selfe in saying feare is more intolerable in Christ then doubting ; when you haue so often and so earnestly affirmed , that Christ feared , & for feare became astonished . ] To him that neuer read leafe nor line of holy Scripture , this may make some iolly shew ; but to him that can distinguish white from blacke , it will appeare to be rather an ignorant conceit in you , then a repugnant speach in me . A naturall feare of euill is incident to all mens natures by Gods ordinance in his first creating vs , and so common to Christs manhood with all men , be they good or bad . For therefore did God threaten death to Adam if he disobeyed , that both the loue of God enioied , and feare of euill ( if he transgressed , ) might restraine him from sinne . A religious feare of Gods greatnesse , and ( in cause of committing or suffering for sinne ) the trembling at the power of his wrath , is proper to the godly , wherein Christ might and did communicate with them , as being to beare the punishment of our sinne , though he were free from all sinne . A distrustfull feare , which quencheth faith and excludeth hope , is common to all the wicked , and therein Christ might not concurre with them , least he conioined with them in si●…ne . The first was tolerable , the second was commendable in Christ , the third was neither . Of this third kind of feare I speake , when I say , feare is more 〈◊〉 in Christ then doubting . But perhaps you could not discerne so much , because my speach was dar●…e . I am content to be tried by the Reader , whether any man might mistake my words euen there , where you stumble at them , but he that would wilfully peruert them . My words stand thus . In that perfect persuasion , knowledge , and assurance of Gods euerlasting q q Sermo . pa. 118. li. 22. purpose , fauour , and loue towards him , that he should be the Sauiour of the world , if doubting be not tolerable , how enexcusable is feare and terror , as if he were for saken of God ? Do●… I heere speake of all kinds of feares , or of that only , whereby Christ should feare , least Gods purpose , promise , and loue towards him might faile ? my illation in that very page is this . The soule of Christ must therefore be farre from fearing or doubting least r r Ibid. li. 32. God would change his mind , recall his word , frustrate his promise , and violate his o●…th : for these are blasphemies against God , in the highest degree . He must be more then blind , which doth not see what kind of feare I exclude from Christ : but you did cunningly to peruert my words , when you could not resist my reasons . For all your apprehensions of Gods proper wrath and fierie indignation , which you so much proclaime , if you direct them to the person of Christ , as if he conceaued , feared , or doubted any change or decrease of Gods fauour and loue towards him , or his sacrifice , then are they these verie feares , which heere I banish from Christ as vtterly blasphemous . It was therefore some skill to shift of these words with a slanderous and false crimination least they should make you breath , before you were disburdened of them , if you toke them rightly . s s Defenc. pag. 132. li. 19. You seeke a weake aduantage in that I said eisaekonstheis may seeme to shew , that Christ was heard being in that , which he was saued from . You see I chalenge no certaine but a seeming reason from that word . ] In the maine ground of our saluation and redemption , which are most certaine in the Scriptures , to impugne the doctrine there deliuered with seeming reasons , is the guise of him that would seeme a good Christian , but is none . Indeed you haue beset your selfe in your defence with store of seemings ; as I could specifie the places and points , if it were to this purpose ; and I thinke your whole defence hath nothing in it but your seemings , you vse therein so few either authorities or reasons , other then your owne conceits and assertions . But vpon these seemings you set pestilent positions , slanderous imputations , and false conclusions , as euen here you both resolue , that Christ was in your hell paines ; and you presume so to translate the word eisakonstheis , he was heard being in it , as if that were the true force of the Apostles words . [ But your selfe maketh a stranger conclusion ; ergo the actiue 〈◊〉 Treat pag. 63. li. 26. referred to God ; importeth that God being in the same pains did heare him . ] Yet such a conclusion , as your collection cannot auoid . For where Christ was heard , God did heare ; the passiue in Christ noteth the actiue to be truely affirmed of God , that he did heare Christ. If then that word , as you boldly with your seeming reason and false translation affirme , import being in the paines of hell , it must so signifie as well in the actiue referred to God , as in the passiue applied to Christ. If you be now ashamed to heare of these vnseeming and vnsauery reasons ; blot them out of your owne booke , and bestow your time better hereafter . u u Defenc. pag. 132. li. 24. Lastly , you say , but in the garden Christ neuer praied with strong cries and teares to be saued from death , that we read in the Scriptures . I hope you do●… not read in the Scriptures expressely at all , that thus he praied in the garden : You may soundly gather it from the Scriptures I grant . My words are not , that the Scriptures expressely name Christs teares in the garden ; but that none other place nor time of Christs praier mentioned in the Euangelists , doe admit teares but the garden . For there the place being priuate , and his praiers so vehement , that his sweat was like bloud , both olde and new writers haue collected , that the Apostles words were verified in the garden , yea the sweat of Christ Bernard calleth teares , where he saith : x x Bernardus in Ramis Palmarum Serm. 3. Christ falling into an agony , prayed the third time where he seemed to weepe , not only with his eyes , but with all the parts of his bodie , that the whole bodie of his Church might be purged with the teares of his whole body . Zinglius confesseth as much . y y Zinglius in Historiam Passio . Non lachrymas modo oculis sed & sanguinis guttas è corpore exprimit seria & deuota oratio , vt in trepidatione Christi est cernere . Serious & deuote praier doth not onely draw teares from the eyes , but a bloudie sweate from the bodie , as we see in Christes Agonie . And surely the writer of the Epistle to the Hebrewes must either not collect this from the Scripture , but report it besides the Scripture , which is somewhat dangerous ; os else by the sweate of Christes face , trickling downe to the ground , he collected , that in that in : entiue and vehement prayer , teares ran downe as fast as sweate , and ioyntly with sweate : and other sound gathering it from the Scriptures there is none . And this collection if you graunt , that the Apostle from the vehemencie of Christs prayer obserued the cause of the one to be the cause of the other , since it was not possible the face should runne with sweate through the feruencie of prayer , and not the eyes with teares ; then graunt you , that it may soundly be gathered from the Scriptures , that zeale of prayer , and not heate of paine was the cause of Christs bloudy sweate . z z Defenc. pag. 132. li. 34. The Apostle in all reason may be vnderstoode to haue respect to all the woefull times and cries of our Sauiour , as on the crosse , and in the 12. of Iohn . ] There is no reason to extend the Apostles wordes to Christs praier in the 12. of Iohn : for there the Scripture doth not mention either strong cries or teares , which are the Apostles words . On the crosse he vsed a loud voice , but teares he shed none , neither was the sense of his prayer there to be freed from death , but rather to hasten his death , to which he had now wholy submitted himself according to his Fathers will. And therefore your stretching the Apostles wordes to all those times , to make Christs agonie , if you could tell how , to continue on the crosse , wanteth all reason . His paine most increased on the crosse , and his sorow rising thence could not decrease ; but neither his astonishment , nor that which the Scripture calleth his agonie , accompanied with his bloodie sweate , continued on the crosse . You thinke it vnreasonable to say , that Christ on the crosse had persistance in ioy , and beheld God alwayes fauourable and faithfull vnto him , a a Defenc. pag. 132. li. 38. without intermission or obscuration ; though his flesh , in which sinne was condemned , and his body where he bare our sinnes , were subiected to most shamefull and cruell torments f●…om the hands of the wicked : what vncoherence is there in those wordes , or what disagreement from the Scriptures ? I saw the Lord alwayes before me , said Dauid concerning Christ. For he is at my right hand , that I should not be moued . If this beholding of God were b b Sermon . p●… . 116 li. 25. alwayes , then was there no intermission ; if before his face , then was there no obscuration . These are my words , which why you should dislike , or how you can refute , I doe not see . You can touch nothing , which you one way or other turne not out of his right course . Firmenesse of faith , and assurance of hope I giue vnto Christ on the Cros●…e , and either of those bring with them inward ioy of mind , how much soeuer our outward state be troubled , or our flesh afflicted . Neither are these such contraries as cannot stand together , since they are both in diuers parts , and for diuers respects . S. Peter saith , c c 1. Peter 1. we reioyce in the faith of saluation , though for a season wee are in heauinesse through manifold temptations . S. Iames saith , my d d Iames 1. brethren count it an exceeding ioy , when ye fall into diuers tentations . S. Paul saith , e e Rom. 5. we reioyce vnder the hope of the glory of God , neither so onely , but also we reioyce in tribulation ; knowing that tribulation bringeth foorth p●…tience , ( experience , and hope ) which maketh not ashamed . Then as it is no absurditie , that the spirit should be readie , and the flesh weake , nor that the inward man should be renewed , when the outward man per●…sheth ; no more is it any repugnancie , that Christ should haue ioy in the holy Ghost and in hope , when he found and felt exceeding affliction in his flesh ; and as the Apostle teacheth , f f Hebr. 12. for the ioy set before him , endured the crosse and despised the shame ( thereof . ) If then there be ioy in hope , how could Christ want ioy , if he wanted not hope ? and hope if you take from him , you leaue him in despaire , which is the losse of hope ; which whether you will adde to the rest of your vnsound faith , I leaue it to your choice . Notwithstanding your selfe in this very booke allow to Christ on the crosse , and in his agonie by reason of the very same wordes , ( which I cite page 116. ) not onely g g Defenc. pag. 110. li. 28. & 34. constant and continuall ioy in God , but exceeding and generall ioy , with which whether your hell and perpetuall extreme agonie as well on the Crosse as in the Garden may stand , I referre it to the sober and wise Reader . h h Defenc. pag. 133. li. 3. & 1. How vaine is this consequent , how false are these sayings , and contrarie to the Scripture in the circumstances that his astonishment must continue eighteene houres , from his entering into the garden to the ending of his life the next day at three of the clocke afternoone . ] Indeed it is most absurd , and openly repugnant to the Scriptures and to all the circumstances thereof , to defend that Christs agonie , which you say was the cause of his astonishment , or his astonishment , which was the effect thereof , continued on the Crosse ; and yet such is your error , that you make Christs spirituall paines on the crosse to be greater then in the Garden , and his astonishment to be lesse , because you doe not find , that on the crosse , where his paine was present and most sharpe , he prayed ought against the knowen will of God , as you auouch he did in the Garden . Your supposing and presuming without all warrant of holie Scripture that God with his immediate hand inflicted the paines of the damned on the soule of Christ , i i Defenc. pag. 133. li. 9. 10. sometimes more & sometimes lesse , and sometimes more suddainly then at other times , and sometimes staying it , and this variablenesse of Gods hand to be the true cause of Christs astonishment ; is a saucie , senselesse , and shifting imagination , aggrauating , easing , and iterating Gods hand at your pleasure ; and yet such is the folly and f●…lshood of your doctrine , that without this desperate deuice euery child would crie shame on you . For where on the Crosse by your owne confession Christes meere spirituall paines most increased , euen there his astonishment was none at all ; and though you teach it not possible for Christ not to sinke , and k k Treat . pag. 54. li. 28. not to be confounded vnder the burden , yet when he l l Ibid. pag. 63. li. 15. came to the greatest of his passion , then was he freest from all confusion , and so your hell paines by your leaue were not the cause of Christes astonishment , if any such thing were in him . m m Defenc. pag. 133. li. 16. I confesse his extreame astonishment did euer quickly passe from him , yet the sense aud tast of that cup might continue longer , in such a manner and measure as he was better able by his deitie to sustaine it . Now what ill is there in these conceits , I pray you , what follie is there in them ? ] As much as may be . For when you haue sought heauen and earth , sea and land to bring Christs soule within the compasse of your hell-paines , and therewith to astonish and confound all the powers of his soule , and senses of his bodie ; suddainely with the speaking of , ( yet ) you free him from it , and still returne and remooue it , as often as you list . And when you are vrged , that hell paines continuing and increasiing on the crosse by your doctrine , there was no manner of astonishment or confusion in Christs reason or remembrance ; you say the tast of the cup might continue . So that when the paines were lesse , then Christ did drinke the cup , and when they were greatest , then he did but tast the cup. Thus play you the Tapster with Christs torments , and set vp the rest of your cause on this absurd conceit of Drinking and tasting the cup ; which is not only dissonant from all trueth , but repugnant to all sense . For if your hell paines were the true cause of Christs astonishment , then the cause continuing , the effect could not cease ; and the cause increasing , the effect could not diminish . Where you fly for help to Christs deity , the better to enable him to sustaine the paines of the damned without astonishment , you forget that if Christ would haue vsed any diuine power to resist or represse his paine , he might easily haue suffered none . And weake you make Christs godhead , if vsing it to that end , he could not saue himselfe from confusion and forgetfullnesse ; as also you put a conflict betwixt the Father and the Sonne , if he could not enable his manhood against astonishment , as well at one time as at another . Therefore this abusing Gods immediate hand to take memory from Christ , when you list , and thus pretending Christs deity to keep him in the paines of hell , and yet to free him from forgetfulnesse , shew right on what foundation you b●…ild the whole plat of your doctrine , euen on your owne fansies , without all direction or instruction from the sacred Scriptures , which haue not one word more or lesse , touching these deuices of yours in so waighty causes of our redemption . n n Defenc. pag. 134. li. 1. How you seeme to auouch , that Christ was by God for saken in body , but not in soule , le●… them declare that can . I am sure no man can in trueth maintaine it . ] It is more easily maintained then refuted . To be forsaken , is to be depriued of all sense and fruition of the power and life , that is in God , and commeth from God. Thus Christs body was forsaken for the time , & left to death , which is contrary to life , wherewith God quickned man heere on earth . But the soule of Christ was neuer forsaken of hi●… life which was the grace and spirit of God , whereby the soule is quickened . As for wresting Ambro●…e , as I did Hilarie , shew first wherein , and then spare not to speake it . Otherwise your censure hath so much partiality , and so little probability , that your Reader after so many failes will not now depend on your single say . o o Defenc. pag. 134. li. 5. After this you are bold , and aske if any dare doubt of your doctrine ? yea surely I dar●… not but doubt of it . ] What dare you not doe , who dare deuice a new faith without all precedence of the holy Scriptures , and take vpon you to guide and rule Gods immediat hand , as seemeth best to your liking . In our conformity to Christs sufferings I obserued two things out of the word of God : one , that we haue fellowship with Christs afflictions and follow his steps ; the other that we must reioice in communicating with his sufferings . Neither of which can generally and iustly be verified of your hellish confusion and torments . For must we be all confounded in all the powers of our soules and senses of our bodies , and must we forget Gods knowen will through astonishment , and pray against it , before we can follow Christs steps ? this must be your doctrine , as also that we must reioice in this shrincking from the will of God , and praying against it , because the holy Ghost willeth vs to reioice , when we communicate with Christs sufferings . [ p p 〈◊〉 li. 15. Some are conformable in some measure with Christ euen in these his sufferings . ] Not only some may , but all must be conformed to Christ their head to suffer with him , before they shall raigne with him . So that as Christ said to Iames and Iohn , q q Matth. 20. Ye shall drinke indeed of my cup , and be baptized with the baptisme , that I am baptized with , So he performeth to all true beleeuers . Whosoeuer , saith he , r r Luke 14. beareth not his crosse , and commeth after me , cannot be my Disciple . And where to my allegation , that we must reioice in the fellowship of Christs afflictions , you answeare ; s s Defenc. pag. 134. li. 17. We ought to turne them to ioy and gladnesse , though not properly to be glad in them , This is but an euasion . I commend not affliction , because it is greeuous to nature , but for the vse and reward thereof , and partaking therein with Christ. And if we are therein to reioyce , as you now confesse , t t li. 22. euen when we are most bruized & pierced in our soules with the terrors of God , Then I hope our Sauiour Christ in the midst of all his sufferings had the same ioy , which we must haue ; and consequently I had reason and trueth on my side , when I said u u Pag. 132. li. 36. Christ on the Crosse had alwaies persistance in ioy , which you then impugned , and now doe grant against your will. And if your credit were ought worth , I say not in this so much as you doe . For you ascribe to Christ on the crosse , x x Pag. 110. li. 28. & 34. constant and continuall ioy in God , yea exceeding and generall ioy , and yet you thinke it much that I should affirme , that the Scriptures attribute to Christ persistance of ioy on the crosse how bitter or greeuous soeuer the shame and paine thereof were vnto his flesh . y y Defenc. pag. 134. li. 24. You frame an obiection to your selfe , which you neither doe nor can answere : Christs soule might feele the torments of hell for the time without any distrust or doubting of his saluation or our redemption . ] I answered you , which you shall neuer auoid , first that the true paines of hell by the sacred Scriptures , are not temporall , but eternall . You tell vs you haue shewed z z Defenc. pag. 134. li. 33. Eternall continuance in hell paines is not of the essence or nature of hell torm●…nts . So haue you said page : 12. though page : 53. as you often quote it , there is no such thing : but euen there also haue I shewed , that this you say out of your owne braine , the Scriptures affirme no such thing . Secondly , I answered you , that the horror of the paines of the damn●…d did admit no ioy ; for in hell I hope there is no ioy . Christ then by your owne doctrine hauing constant , continual , exceeding , & generall ioy , was neither in the true paines , nor in the true terrors of hell , vnlesse in defence of your deuices you will now make your new heauen , and your new hell to be all one . For ioy in the holy Ghost you directly make to be the substance of heauenly bli●…ie . Now if in Christ and all his members you put at one and the same time , the true terrors of hell , and the true ioy of the holy Ghost , what misse you of mixing heauen and hell at one instant in Christ and all the faithfull . A third replie I gaue in that very place to this obiection , which you say , I neither doe , nor can answere ; and that was , a a Serm. pag. 135. li. 3. since it is no where witnessed in the Scriptures , that Christ suffered the paines of hell , why striue you to establish a meere conceit of men , neither written , nor spoken before our age ? All these are no answeres with you , and only because you haue deuiced a new hell from the immediate hand of God , with which you delude , as your maner is , all that the Scriptures speake of the paines of the damned . But glory not in your deuice ; to inuent a new faith , it is as much sinne , as to renounce the true Christian faith , which indeed is auncient , and in substance as old as the Scriptures , since they serue to testifie from the beginning Gods blessed will and promise of saluation vnto man through the death of Christ , which God first named the Serpents biting the heele of the womans ●…eed . b b Defenc. pag. 135. li. After this you set v●…hemently against my last argument that Christ suffered not in some sort the death of the soule ; first if we should speake strictly after the manner of death in the bodie , then no man is so mad or foolish as to say that any mans soule can die at all , that is , want life and sense as a dead bodie doth . ] You be come now to the vpshot of all your defence and doctrin , whether the Scriptures do any where teach , that Christ died the death of the soule , or the second death for our redmption : and here shall we find nothing but an heape of words broched out of your braines , and so tempered with your conceits , that when you haue all said , you say nothing with any substance or shew of holy Scripture . You disclaime , that the soule is at any time deuoide of life and sense , as dead bodies are , as if that were ought to your purpose ; but yet the death of the soule hath a resemblance and concordance with the death of the bodie , as spirituall things may haue with corporall . And therefore as the bodie being once dead wanteth all sense and motion , which are the parts or effects of life from the soule quickning the bodie , so the soule being dead to God , who is her life , hath no sense nor motion of Gods grace in this life , nor sight nor hope of glory in the life to come , but destitute of the one here on earth , which is grace , hath no desire nor feeling of God , and in the next world depriued of all possibilitie of glory , is subiected to eternall and intolerable miserie from the presence of God. d d Defenc. pag. 135. li. 24. Such a death as immortall soules are subiect vnto is Gods separation from them , & this is two fold ; the first death , and the second death , as the Scripture speaketh . The first is the separation of them from Gods grace , which is in this life by sinne raigning in them ] . The soule loaden with sinne in this life , is not vtterly dead , so long as it retaineth any sense or motion of Gods grace . So that sorow for sinne ioyned with any desire of true repentance is a plaine signe of life in the soule , though sorrow for sinne without hope be plaine despaire and death of the soule . And therefore the soule of man finding the danger of sinne , and desiring to be deliuered from it , yet liueth whiles she apprehendeth , affecteth , or seeketh the grace of God ; but if she want all sense of God by faith , and motion to God by hope and desire , she is wholy dead to God , that is void of the life of God , which is deriued from God vnto the soules of men . As for the second death of the soule , the Scriptures indeed speake thereof , but you erre groslely in this second death , the execution whereof alwayes followeth the first death as well of the bodie as of the soule , though the guiltinesse and condemnation thereof by a mans owne conscience may be found heere in this life . And therefore the second death by the open and euident wordes of the holy Ghost is called the d d Reuel . 20. lake of fire , or the e e 19. & 21. lake burning with fire and brimstone , which is not in this life . And consequently your next collection , that the second death is Gods leauing them in the feeling of the most sharpe and most vehement paines inflicted by Gods iustice for sinne , is as false , as it is defectiue , not agreeing in one word with the tenor of the sacred Scriptures , which you pretend to follow . f f Defenc. pag. 1●…5 . li. 30. This last kind of death is so called and named in many places of Scripture . ] The second death is expresly named , but in foure places of the Scripture . The first , g g Reuel . 2. v. 11 Be thou faithfull to death , and I will giue thee the crowne of life . He that ouercommeth ( the first death ) shall not be hurt of the second death . The second , h h Reuel . 20. v. 6 blessed and holy is he , that hath part in first resurrection ( of the soule vnto the life of grace ) on such THE SECOND DEATH hath no power . The third , i i Ibid. v. 14. Death and hell were cast into the lake of fire , THIS IS THE SECOND DEATH . The fourth , k k Reuel . 21. v. 8 The fearefull & vnbeleeuing , the abominable and murderers , and whoremongers , and sorcerers , and idolaters , and all liers shall haue their part in the lake , that burneth with fire and brimstone , WHICH IS THE SECOND DEATH . Saue in these places the second death is neuer expresly named in the Scriptures ; and in these most apparantly the second death followeth after the death of the bodie , and is euerlasting . And neither on Christ , who is the first resurrection vnto grace , and the second resurrection vnto glorie ; nor on any of his members hath the second death any power by the plaine words of Saint Iohn . So that all your platforme is quite ouerthrowen by the direct words of the Apostle , freeing Christ and all his elect euen in this life from all power of the second death . And therefore you set your selfe in this section euidently to confront the holy Ghost , when you seeke to proue that Christ suffered the second death of the soule , as the Scripture speaketh . And besides the Scriptures , if you talke of second deaths , you may as well tell vs tales of a new world , as of an other word without the witnesse of Gods spirit . But you haue found out many places of Scripture , where this last kinde of death is so called and named . ] Eight you quote by the side in your margine , but take not the paines to discusse one of them , onely you pronounce after your stately manner , that those places of Scripture prooue that , which you meane to bee the death of the soule . Now what if not one of them speake any such thing ? is not your Reader sure to find you a true man of your word , when you quote eight places , and not one of them to your purpose ? but this is your perpetuall course , to mistake and misuse Scriptures at your pleasure , and then to say you haue soundly prooued it . On the contrary I affirme that none of these places intend any such thing , as you imagine of your terrestiall and temporall hell , but they exactly conclude against you , that damnation is eternall , and no death of the soule , which is not euerlasting , is expressed or intended in any of those Scriptures ; or in any other , that you or your friends are able to picke out . And though it may suffice me as well to say nay , as you to say yea , yet for the Readers better resolution I will not bee grieued to run through all these places , as much as shal be needfull . The first is , l l Ezech. 18. ver . 4. the soule that ●…inneth , it shall die . These words may signifie either subtraction of grace in this life , which is consequent to sinne in the wicked , or exclusion Eight places of Scripture abused for the temporall death of Christs soul●… . from glory in the next world , which is the iust and full wages of sinne . But that euery soule , which sinneth , hath felt , or shall feele in this life your temporall hell or the pains of the damned , this is a grosse error to be fathered on those words , and repugnant not onely to the trueth of this text , but euen to the sense and experience of all the Godly , and such as your selfe dare not auouch , since you qualifie your conceit in that behalfe with these words , that m m Defenc. pag. 134. li. 15. some in some measure are conformed with Christ in these his sufferings . But if God by Ezechiel ment your earthly hell , then absolutely all men , children not excepted , must feele in this life paines equall with the damned , for so much as they haue sinned , and deserued euerlasting damnation . The second is the commination , that God made to Adam , n n Genes . 2. ver . 17. Whensoeuer thou ●…atest thereof , thou shalt die the death , ( or ) surely thou shalt die . Here are all sorts of deaths threatned , but not to be executed either on all men , nor in this present life ; God reseruing to himselfe power and libertie to dispose of all mens soules according to his determinate counsell , though they should all be guiltie and liable to all kinds of death by vertue of those words vpon the transgression of the first man. This exposition the Apostle giueth when he saith , o o Rom. 5. The offence of one ( came ) on all men to condemnation , which is the verifying of these words , that all men died in Adam , to wit , were subiect to death , not onely by dying the death of the bodie , which is appointed for all men , but to the guiltinesse of euerlasting death not executed on all , though deserued by all . The third , which is the p p Rom. 6. Apostles conclusion , is either generally ment of all kinds of death , which came in by sinne , as the rewards and punishments thereof , and then it is nothing to your intention ; or else it expresseth the full wages of sinne to be euerlasting death by opposition to eternall life mentioned in the next wordes following . For eternall life is the gift of God , as ( eternall ) death is the wages , ( that is bothe the desert and repayment ) of sinne . Take which you will , either the generall or speciall construction of death , it is no way pertinent to your purpose . Lesse is the fourth , that the Apostles were the q q 2. Cor. 2. vers . 16. sauour of death vnto death in them , that perished , as they were the sauour of life vnto life in them , that were saued . For the preaching of the Gospell , which the Apostle meaneth in that place , doeth not proclaime a terrestiall or temporall heauen to them that beleeue in Christ , but life eternall ; and consequently neither doth it denounce a temporall death to them , which refuse Christ , but euerlasting death . And therefore there can be nothing more absurd then to conuert these places to the proofe of your temporall hell ; for so you should doe the reprobate a very good turne , if you could shew , that the death threatned them for not beleeuing in Christ , were to dure but for a time , or in this life only , where your new found hell hath power and place , and no where else . With like successe you note for your fifth , that the r r 2 Cor. 3. vers . 7. ministration of death was glorious , the Apostle so calling the law , because it denounced death not temporall , but eternall to all transgessours . So that if the full wages of sinne be eternall death by the word of God , then did the law not denounce a temporall death due to all men by course of nature , be they good or bad , ( though euen that at first entered as a part of the punishment of sinne ) but euerlasting death , which is the second death , is reserued , as S. Iohn writeth , for all sorts of sinners and liers . Saint Iames is the sixth , who sayth , s s Iames 5. He that conuerteth a sinner ( erring from the trueth ) shall saue a soule from death . If a man conuerted shall be saued from your temporall hell , which you here would intend by the death of the soule , then much more the Conuerter and he that neuer erred from the trueth shall be free from your hell ; and consequently Christ was most free , who was trueth it selfe , and neuer erred . But as trueth is the way to euerlasting life , and freeth men from all bondage of sinne and Satan , so errour and infidelitie haue another maner of death than your terrestiall hell , which you make common to Christ and some of his members ; and he that is conuerted from errour or sinne shall be saued from euerlasting perdition , which indeed is the death of the soule depriuing it of all blisse and ioy for euer . The seuenth and eigth you take out of Saint Iohn , who sayth , t t 1. Ioh. 5. vers . 16 , 17. There is sinne vnto death , for which we must not pray : But whosoeuer is borne of God , sinneth not that sinne ; and so neither Christ , who was the true Sonne of God , nor any of his chosen , who are the children of God by adoption , can sinne that sinne , nor die that death , because he that is begotten of God , liueth by God , who is eternall life to all that know him , and cleaue vnto him without separation . If then the sinnes of the Elect be not vnto death , but such as we in pietie may , and in charitie must pray for ; consequently the death of the soule here meant by Saint Iohn , is such as is not incident to any of the sonnes of God , and so not the temporall hell , which you communicate to Christ and his members . Heere are your eight places of Scriptures proouing ( as you pretend ) the second death of the soule , which you ascribe to Christ , in euery one of which , saue the first and second , there can be no question , but euerlasting damnation is intended , and in those two the guiltinesse of eternall death , which is due to sinne , may be comprised in the name of death ; which the Apostle iustifieth , when he sayth , t t Rom. 5. v. 12. The offence of one ( came ) on all men vnto condemnation , which is in effect that he sayd before , Death went ouer all men , forasmuch as all men haue sinned . But that any of these intend your temporall hell brought into this life not by snares and feares working on the soules of men , but by substance and essence ; and not eternall death in hell fire with the Diuell and his Angels , you nor all your adherents shall euer be able by any ground of holy Scripture to make it appeare . And therefore your presuming it vpon the bare shew of places concluding no such thing , is a pestilent intrusion vpon the word of God , whiles you sticke not to couple your conceits , which are false and erroneous , with his vndoubted and vndefiled trueth . x x Defenc. pag. 135. li. 31. First ordinarily and commonly it belongeth only to the damned , wherewithall are the ordinarie accidents and concomitants desperation , induration , vtter darknesse &c. with perpetuitie of punishment , and that locally in HELL . ] Generally and truely the Scriptures neuer vse the name of the second death , but for the lake burning with euerlasting fire , into which the Diuell and all the Reprobate shall be cast , and whatsoeuer you otherwise pretend , is your owne absurd deuice without the Scriptures , and against the Scriptures , to keepe your doctrine from open derision and detestation . And since your selfe acknowledge , that this is the ordinarie and vsuall doctrine of the Scriptures , it shal be needfull for your Reader to hold you to that , till you fully proue your extraordinarie deuice by the same Scriptures , by which the other is euidenly confirmed , and so much openly confessed by you . y y Defenc. pag. 135. li. 36. In this sense the Fathers generally do take it , where they denie that Christ suffered the death of the soule : and so do we . ] If your cause haue so little holde in the Scriptures , it hath lesse in the Fathers , who in the necessarie worke of our redemption thought it sacriledge to say any thing that was not apparently proued by the Scriptures . And as you light not on a true word , when you come to deliuer vs the mysteries of your new hell , so this is patently false , that the Fathers generally take the death of the soule for eternall damnation only , when they denie that Christ died the death of the soule . They speake as the Scriptures leade them , and confessing two deaths of the soule as the Scriptures doe , which are sinne excluding all grace , and the wages of sinne euen euerlasting damnation ; they generally denie that Christ died any death of the soule , and haue for confirmation of their doctrine therein , the whole course of the sacred Scriptures concurring with them . x x Defenc. pag. 135. li. 37. Secondly , the death of the soule , or the second death , may be extraordinarily and singularly considered , namely to imply no more but simply the very nature and essence of it . ] You broach two apparent and euident vntrueths , which you make the whole foundation of your presumptuous errour . First , that either Christ or his Elect in this life did or do suffer the very nature and essence of the second death . Next , that the Scriptures do singularly and extraordinarily reserue that kinde of second death for Christ and his members . Shew either of these by the word of God , before you make them grounds of your doctrine , or els any meane Reader may soone conceiue you meane to teach no trueth confirmed in the Scriptures , but a bolde and false deuice of your owne , which you would extraordinarily intrude vpon the word of God. a a Defenc. pag. 136. li. 5. This is a death to the soule , as before we haue shewed : according to this sense the Scriptures and Fathers before noted may rightly be vnderstood not to denie it in Christ. ] When you glaunced before at the death of Christes soule , you prayed vs to haue patience , When the Defender shou●…d proue the death of Christs soule , he sayeth bee h●…th proued it already . till you came to the place , where we should receiue a reasonable satisfaction ; and now you are come to the place , where you should make iust and full proofe thereof , you send vs backe againe , and say you haue shewed it before . What meaneth this doubling and deceiuing of your Reader , but that you would seeme to haue many proofs , when indeed you haue none ? and therefore you post vs to and fro , to seeke for that we shall neuer finde . In the 113. Page of this Defence , you went about by your miserable misconstruing of certaine wordes vsed by some of the Fathers to enforce a shew of a death on the soule of Christ ; but against the haire , as there I haue proued : and therefore stand not on your former vnfortunate aduentures , but either heere make proofe by the Scriptures , that Christ died the death of the soule , or leaue prating and publishing it so confidently as you and your adherents do for the chiefe part of mans redemption . [ The Scriptures and Fathers , you say , before noted , may rightly be vnderstood not to denie it in Christ. ] Is this all you haue to say for the death of Christes soule , that the Scriptures and Fathers may be vnderstood not to denie it ? The Scriptures must affirme it , before you can make it any point of Christian religion , or part of our reconciliation to God. b b Rom. 10. Faith ( is ) by hearing , and hearing by the word of God ; and not by not denying . If that be your course , to put any thing to the Creed which you list to say the Scriptures doe not denie , you may quickly haue a large Creed , containing all things which the Scriptures , abused with your figures and wrested to your fansies , shall not in expresse words , as you thinke , denie . c c Defenc. pag. 136. li. 9. Moreouer , let it be obserued : that if we had no proofes at all in Scripture for this point , yet our question is fully proued and confirmed by those other sufficient and pregnant proofs alleaged and iustified before . ] Your palpable and pregnant follies are sufficiently seene before : your proofs were none but bald and false presumptions , conceiued by your selfe , though otherwise voide of all reason and authoritie : with such props you haue hitherto supported your Defence , and now you be come to the maine issue , whether the Scriptures or Fathers doe teach , that Christ for our redemption died the death of the soule , or the death of the damned , which is the second death , you would passe it ouer as a matter of no moment , and here tell vs if you had no such proofe ( as indeed you haue none ) yet you haue played your part before , which was to set a good face on an euill cause , and to proue iust nothing . d d Defenc. pag 136. li. 13. For it is to be noted , that no man setteth the question in these tearmes that Christ died in his soule , neither doe we at all vse them very much in speaking of this matter . ] The Scriptures themselues set that for the question . First of all , I e e 1. Cor. 15. deliuered vnto you ( sayeth Paul ) that which I receiued , how that Christ died for our sinnes according to the Scriptures . Since then f f Rom. 5. we were reconciled to God by the death of his Sonne ; and Christ is the g g Hebr : 9. Mediatour of the New Testament , through death for the redemption of the transgressions in the former Testament ; and where a Testament is , there must be the death of him that made the Testament . The question riseth of it selfe what death the Sonne of God died for our sinnes , by the witnesse of holy Scripture . And hitherto for these fifteene hundred yeeres and vpward the Christian world , both of learned and vnlearned , hath beleeued that the Sonne of God by the death of his bodie on the tree ransomed our sinnes , reconciled vs to God , and vtterly destroyed the kingdome of Satan ; and that he neither did nor could suffer any other kinde of death , as the death of the soule , or the So that the reference of the Apostles words standeth thus ; he offered vp praiers and supplications with strong cries and teares to him that was able to saue him from ( all touch of death ) and was heard ( in that he prayed for , ) and though he were the sonne , and god was able to keepe him vntouched of death , that is , to make him the Sauiour of the world without tasting any kind of death , yet such was Gods counsell and his owne liking , that he learned ( or perfourmed ) the obedience of a sonne by the things which he suffered . Whereby the Apostle teacheth vs , it was neither want of power in God , that Christ died , for God was able to haue saued the world by him without his death , neither was it lacke of fauour towards his sonne , for God HEARD him in that he asked ; but to manifest in his person the perfect submission of a sonne to his father , God would haue him obedient to death , euen vnto the death of the crosse ; and so make him the author of eternall saluation to all that obey him , As he obeied God his Father . Those words then , Christ offered praiers to him that was able to keep him from death , prooue not death to be the cause of Christs feare , nor the scaping therefrom to be the scope of Christes strong cries and teares ; but the Apostle thereby noteth that Christ neither doubted of his Fathers power nor loue , when he praied so earnestly vnto him , but was assured of both , and enioyed both in such sort as might best stand with the honor and wisedome of God the father , and of Christ his sonne . And therefore all your collections and illations built on that false ground do●… fall of themselues , as hauing nothing to support them but your idle and vaine supposals . a a Defenc. pag. 137. li. 6. Your owne selfe doe fully grant and affirme it with me ; yea you affirme farder then we doe , or then the trueth is or possibly can be , you say Christ he●…re thus feared eternall death , and euerlasting damnation . ] I must take no ●…corne to haue you wrest and wring my words to a contrary sense , when you offer that course to the Apostles words . The place which you quote for proofe of my meaning will conuince you to be a malitious falsifier . My words a man would thinke are plaine enough , and my exposition of that speach vsed by some men , is such that no man of any intelligence or conscience would so grosly peruert it . Thus I say pag : 23. b b Serm. pag. 23. li. 4. Distrust of his owne saluation or doubt of Gods displeasure against himselfe , we cannot so much as imagine in Christ , without euident want of grace , and losse of faith , which we may not attribute to Christs person no not for an instant . And againe , c c Ibid. li. 17. I refraine to speake , what wrong it is to put either doubtfuln●…sse , or forgetfulnesse of these things in part of Christs humane nature . And to the question thereon demanded , d d li. 20. Why then did he pray , that the cup might passe from him ? ] I answere , he had no need to pray for himselfe , but only for vs , who then suffered with him , and in him . What learning I cannot say , but what lewdnesse is this , to father that on me , which I fully forsake ; and still to presse me with that , which I so often preuent and repell ? I did not intend in my Sermons to note any by name , nor sharply to censure their sayings ; but repeating as much as I saw , I gaue the best construction or mittigation to their words , that any trueth would endure . Where then some men ( whom by your importunity you haue vrged me to name ) as the Catechisme of master Nowel , which you would seeme so much to reuerence , in plaine words auoucheth , that Christ was e e Pag. 280. 〈◊〉 mortis horrore perfusus ; perfused or plunged with the horror of et●…rnall death ; And master Caluin saith , f f Institutione li. 2. ca. 16. sect . 10. Oportuit 〈◊〉 cum inferorum copijs 〈◊〉 mortis horrore quasi consertis manibus luctari ; Christ was to wr●…si ●…ith the powers of hell and with the horror of eternall death , as it were hand to hand ; Their words , suppressing their names , I there taught might be tolerated , if we tooke horror for a religious feare only trembling at the terror of hell , and praying against it , or did attribute that trembling and feare of eternall death to Christ in respect and compassion of vs , that were his members , and whom he ioined and reckened in his sufferings for vs , as one person or body with him . Which moderation of mine you euery where conceale , and make your Reader beleeue , that I fully grant and affirme that , which I expressely denie . And not content therewith , you enterlace my words with your lewd additions , as if I said , Christ thus feared eternall death ; You meane with strong cries and teares , and with a bloudy sweat ; where I referred his earnest cries and teares to one purpose , and his feare to another ; yeelding to Christ a religious feare to decline the force of hell , and a carefull praier against the power of hell by the example of Dauid ; who describing the passion of Christ in the 22 Psalme , saith expressely of his person and in his person , g g Psal. 22. They pearced mine hands , and my feete , they part my garments among them , and cast lots on my vesture . But be not thou farre of , O Lord my strength , hast thee to help me . Deliuer my soule from the sword ; my deso●…ate ( soule ) from the power of the Dogge , sau●… me from the Lions mouth , and answere me ( or protect me ) from the hornes of the Vnicorne ; praying in this place not against any man , but against Satan the author and vpholder of all mischiefe . h h Defenc. pag. 137. li. 10. Christ could not possibly feare in such wofull maner that , which he perfectly knew should neuer come nere him : but he perfectly knew that eternall death and the cup of Gods euerlasting malediction should neuer touch him . Therefore he could not by any meanes pray in such sort against it . ] You refute your selfe , and not any thing which I affirmed . That Christ praied against the power and rage of hell and Satan , is plaine by Dauids words , that he praied in such wofull maner , are not my words , but yours . And yet this proposition , that Christ praied for nothing , which he perfectly knew was Gods almighty and vnchangeable decree , is not true . For Christ was most assured and most certainly knew of all thinges , whatsoeuer were decreed and appointed by God for himselfe ; and yet he praied for many things , not as doubting of them , but as confessing whence he must , and did receaue them . He perfectly knew he should be glorified with the glory which he had with his Father before the world was ; and yet i i Iohn 17. he praied for it . In the former words of Dauid Christ perfectly knew , that God would saue and deliuer his soule from the Lions mouth , from the power of the Dogge , and from the hornes of the Vnicorne , and yet he earnestly praieth for it . Christes praiers then doe not proue that he feared the contrary to his petition , but that he was assured to obtaine , and by praier professed whence it came whatsoeuer he had , euen from his Father . The next assertion , which you make , is a direct contradiction to your selfe , and not to me . For if Christ in those vehement praiers had such exact and perfect knowledge of Gods counsell and loue , as heere you auouche , then was Christ in no such confusion and forgetfulnesse , as you put him in at the time of his agony to saue him from sinne . And where not foure leaues before , you made a shamefull shift to rescue your selfe from a plaine contradiction , and bobbed your Reader with a manifest fitten , that I did you wrong , k k Defenc. pag. 129. You did argue from my supposition , that Christ was not astonished at the time of his praiers in the garden , but in his perfect memory ( which I seemed to affirme , and you denied ) a man may heere perceiue , that you want witte to see what hangeth together in your owne tale , or that your memory is very short to relapse so soone to the cleere crossing of your selfe againe . For heere you positiuely , frequently , and earnestly affirme that in his praiers Christ m m 11. perfectly knew and saw l l Defenc. pag. 137. li. 18. what was ordeined by God for him , and n n 12. that the cup of Gods eternall malediction should neuer touch him . ] So brickle are your braines , that you egerly and openly say and vnsay in the space of foure leaues ; and reuerse your owne positions , wherein the Reader if he be wise , will see you more 13. constant , before he credit you . o o Defenc. pag. 137. li. 17. Againe that which he feared and so pittifully praied against , was that which he knew was by God ordeined for him . Yea feare is alwaies of that which is to come , but eternall death was not by God orde●…ned for him , that was not to come vpon him ( which Christ p p In the marg●…ne . knew right well . ) Therefore it was not eternall death which he so feared . ] Your reasons be like rotten re●…ters that when you would push forward , recuyle on your head . Out of the Apostles text the 5. to the Hebrewes , you draw a maior directly against the Apostles words . For he saith , Christ was heard in that he FEARED , ( supposing that as yet to be the sense of the last word ; ) you say , he was not heard , but knew that which he feared to be ordeined of God for him , and not to be auoided . So skilfull you are , that out of the Scriptures , you frame as●…ertions expressely repugnant to the Scriptures , and yet you fansie them to be inuincible arguments . Wherefore the Apostle denieth your first proposition , That what soeuer Christ praied against , was ordeined of God for him , And if his authority be not currant with you , Christ himselfe assureth you , it is false . His owne words are , against which I hope you will not open your mouth ; q q 〈◊〉 11. Father I know tho●… he arest me alwaies . If Christ were alwaies heard in his praiers , then that which he praid against , was not ordeined of God for him . For God did not alter or innouate the thinges ordeined for his sonne ; neither would Christ haue so strongly praied against them , if he had knowen them to be ordained of God for him . So that heere you are as sound as in the rest , broching still your owne fansies without any warrant besides your owne , which is grounded on false and absurd positions , you taking no care what you say , no●… heede what you should prooue . For who besides you would flaunt this out for a foundation of his cause , r r pag. 〈◊〉 ; 7. li. 19. feare is alw●…ies of that which is to come ? Where if you meane certainly and infalliblely to come , ( as you must , otherwise it prooueth nothing ) the proposition is generally true neither in the wicked , nor in the godlie , and least of all in Christ himselfe . The wicked doe feare manie things , that fall not on them , yea they often feare , as Dauid saith , s s Psal. 53. where no feare is . The godly by fearing before hand , what may come ; do often preuent the comming of it . Mary was t t Luc. 1. afraid at the sight of the Angell , that saluted her , and yet brought he a greate blessing to her . Peter walking on the water , was u u Mat. 14. afraid , when he saw a mighty wind , and began to sincke , but Christ presently reached forth his hand , and rebuked him for doubting . The Disciples were x x Luc. 24. abashed and afraid at the suddaine presence of there master in the middest of them , and yet no euill was towards them . So that feare may grow as well from appearance , and opinion , when no hurt is imminent , as from the certainty of euil present , or comming . Christ taught all his Disciples to feare him , euen God ; y y Luc. 12. who after he hath killed , hath power to cast into hell . Shall we thence inferre by your diuinitie , that God will cast all the faithfull into hell , because he hath power so to doe , which they must feare ? z z Philip. 2 ▪ . Finish your saluation with feare and trembling , saith the Apostle . Shall we therefore neuer be saued , because we must alwayes tremble and feare vnder the mightie hand of God ? Vnder the same hand of God migh Christ feare and tremble , not doubting of his saluation , nor distrusting his Fathers loue , but knowing that the hand of God was Almightie , and able to impose farre greater paine on his bodie then his humane flesh was able to beare . It is therefore due to Gods power from all the faithfull , and was likewise from Christes manhoode , for men to be afrayd of the strength of Gods hand , when he ariseth to punish sinne , though when and how he will doe it , we may not , or cannot determine . And if we should graunt , that Christs flesh euen thus feared the power of Gods hand , that was able to keepe him from death , and to inflict what paine pleased him , you are no whit the nearer to your new found hell , or to your second death of Christs soule , which you labour to deriue from these words of the Apostle to the Hebrewes . But to let the reader see , how rashly & rudely you conclude , what you list , out of the Apostles words without any sure ground . The word , which all this while you haue taken to import a coufused and perplexed feare in Christ , hath no such signification in the Greeke tongue ; and in this place of the Apostle , by the iudgement of the ancient and best learned interpreters of all ages , that are not infected with this new fansie , is taken for reuerence , or a religious feare of God. Of which signification there can be no question with any man , that is meanely learned . And albeit some fauouring your fansie , haue sough farre and neere for examples , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might signifie a painefull and amazing feare , yet find they none , neither in prophane nor sacred writers , but only a carefull feare to decline euill , or a religious feare honoring God , to be the true force of that word . How prophane men vse the word , ( with that I haue elsewhere sayd ) this may suffice . Diogenes Laertius deliuering the decrees and opinions of the best philosophers , saith of them : they affirme , a a 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . i. 7. 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that ( 〈◊〉 ) carefulnesse is contrary to feare , as being an honest and reasonable declination of euill : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and that a wise man is ne●…er amazed with feare , but wary to decline euill . Saint Ierom confesseth as much among Christians . b b 〈◊〉 li 3 〈◊〉 5. ●…pist ●…d . 〈◊〉 . He that feareth , hath pai●…e , and is not perfect . According to which signification of feare , seruants haue the spirit of bondage in feare . There is another kind of feare named by the Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and with vs it may be called 〈◊〉 , though this doe not fully match the force of the word . The Prophet ( Dauid ) knew t●…e 〈◊〉 of the perfect , when he said , nothing wanteth to them that feare the Lord. Of Simeon , that tooke Christ in his armes , when he was brought to the Temple , by his mother , Saint Luke saith , he was a iust man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and one that religiously feared God. So of those 〈◊〉 〈◊〉 . 2. that buried Steuen the Martyr , he saith ; d d 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certaine m●…n F●…ARING GOD caried Steuen to bee buried . And in the twelfth of this Epistle , the same Apostle vseth the very word which he applied before to Christ , for the common duetie of all the godly . e e Hebr. 12. Let vs haue grace , by which we may serue and please God with reuerence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a religious feare . Which is M. f f 〈◊〉 〈◊〉 . in 12. ca. epistol●… ad Hebreos . Bezaes owne interpretation of that place , howsoeuer he swarue from it in the form●…r words of the same Epistle . Neither doth the Syriack translation any thing helpe him , since the word dechalta , which in the fift Chapter is affirmed of Christ , in the 12. Chapter of the same Epistle , and indiuers other places of the new Testament is by the same translator referred to al Christians , as expressing a generall duty belonging to God. And therfore there is no need , why any man should translate the one otherwise then he doth the other ; specially the whole Greeke and Latin Church , concurring in one and the same signification and exposition of the word ; which is a better precedent to follow , then any one mans translation . And where some others would take aduantage of the Greeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifi●…th for , as well as from . signifying alwayes from , and not for ; it is an euident ouersight in them , abusing their skill to maintaine their will , more then trueth enforceth . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament , and with the Septuagint noteth vsually as well for , as from . In the 14. of Saint Matthewes Gospell , when the disciples saw Christ walking on the waters at the fourth watch of the night , and approching the ship wherein they were ; they cryed g g Matth. 14. vers . 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for feare . The souldiers likewise , that kept the Sepulchre , when they saw the Angell , that rolled away the stone , and sate on it , they were h h Matth. 28. vers . 〈◊〉 . astonished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for feare , and became as dead men . Zacheus by reason of his low stature could not see Iesus , i i Luc. 19. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the multitude , or presse that was about him . The Apostles that cast thei●… net into the sea at Christs commandement , could not draw it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the number k k Ioh 21. v. 6. of fishes , that were in the net . Paul reporting the maner of his conuersion , how he was stroken to the ground with a great light , that suddenly shined on him from heauen , sayth ; When I could not see l l Acts 22. ver . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the glory of that light , I was led by the hand to Damascus . The S●…ptuagint in many places vse the same proposition in the same sense ; Israels eyes were dimme m m Gen. 48. v. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for age . My bones ( sayth Iob ) are drie n n Iob. 30. v. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for heat . You shall crie o o Esa. 65. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for griefe of heart , and houle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for affliction of spirit , sayth Esay of the Iewes reiected . Where the Septuagint doe make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equiualent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusati●…e , which noteth the cause of any thing . Infinite are the examples , that might be brought out of sacred and prophane writers for farder proofe hereof , but these are enough to shew , that Chrysostom , Photius , Oecumenius , Theophylactus , and other Graecians commenting on those words of the Apostle , did not forget the propriety of their owne tongue , when they expounded this text as declaring , that Christ was heard for the reuerend respect of God to his sonne , or for the religious submission of the sonne to his Father : and the Latin Fathers Ierom , Ambrose , Primasius , Sedulius , Bede , Haymo and others following the same translation did not erre of ignorance , but duely considered the nature and force of the Apostles words . Where then you haue made vs a stout conclusion , that Christ thus fearing could feare nothing but the death of the soule , or the second death , you cannot iustly prooue by any words heere vsed , that Christ had any feare , much lesse such a feare as you imagine ; though I may safely grant a feare , and such a feare , as the Scriptures describe or expresse of Christ , and you nothing the neerer to your presumptuous conceit . Now if we giue eare to the auncient Fathers discussing this place , your deuice hath neither strength nor stay in these words . p p Ambros. in 5. ca. epistolae ad Hebreos . Beatus Paulus hic dicit preces cum et supplicationes fundere non timore mortis , sed nostrae causa salutis . Vnde & in alio loco dicit sanguinem Christi melius clamasse pro nobis quam sanguinem Abel . Blessed Paul heere saith , ( as Ambrose writeth ) that Christ offered praiers and supplications , not for any feare of ( his owne ) death , but for the cause of our saluation . Wherevpon in another place ( Paul ) saith , the bloud of Christ cried better things for vs , then the bloud of Abel . And againe , q q Ibidem . Totum quicquid egit Christus in carne , preces sunt & supplicationes propeccatis humani generi●… . All whatsoeuer Christ did in the flesh , were praiers and supplications for the sinnes of mankind . So saith Primasius . r r 〈◊〉 in 〈◊〉 〈◊〉 ad He●…reos . All that Christ did in the flesh , were praiers and supplications for the sinnes of mankind : and the sacred shedding of his bloud was a strong crie , in which he was heard of God his Father : for his reuerence ] That is , for his voluntary obedience , and most perfect charity . s s Ibidem . Christ heere is sayd to haue powred forth prayers and supplications , not for feare of death , but rather in the 〈◊〉 our saluation . And we must note , that reuerence , as Cassiodorus sayth , is taken sometimes for loue , and sometimes for feare : but here it is put for the exceeding loue wherewith the Sonne of God embraced vs , and for the perfect obedience , whereby he was subiect to his Father euen vnto death . So Sedulius : t t 〈◊〉 in 5. ca. 〈◊〉 ad Hebreos . Christ prayed with teares ] not soed for feare of death , but for our saluation , and was heard ] of God the Father , when the Angel did comfort him . For his reuerence ] either his with his fathers , or his fathers towards him . Haymo treadeth in the same steps with Primasius . u u 〈◊〉 in 5. ca. 〈◊〉 ad Hebr●…os . The Apostle speaketh this of Christ meaning plainly to expresse , what our hie Priest ●…id in his Priesthood . What is , in the daies of his fl●…sh ? ] as long as he dw●…lt in this mortall body , he offered vp praiers and supplications with strong cries and teares to God his father . All that Christ did in the flesh , were 〈◊〉 and supplications for the sinnes of mankind , and the sacred shedding of his bloud was a strong crie , 〈◊〉 herein he was heard of God his Father for his reuerence , that is for his voluntary 〈◊〉 and most perfect charity . God heard him in raising him vp the third day , as the Psalmist saith , thou wilt not suffer thine holy one to see corruption . If then the Apostles purpose were to note ( as these Fathers affirme ) that Christ all the time of his conuersing heere with men shewed himselfe our hie Priest with strong cries and teares for vs to God , that was able to saue him and his members from death , or to raise him againe from death as conquerer thereof , and was heard for his religious obedience and loue to God and man ; what shew hath the death of Christes soule in these words , or what sequence from them ? Neither is there any part of this exposition ; that wanteth good warrant from the Scriptures , and likewise allowance from the fathers . For b●…sides that Christ said to Paul as yet a persecutor , x x Acts 9. Saul , Saul why persecutest thou me , not in person but in members ; the Apostle setteth these things downe for assu●…ed points of doctrine , that y y Rom. 6. our old man was crucified with Christ , and we z z 〈◊〉 . 2. buried with him ; and raised vp , and quickened together with him , and a a 〈◊〉 . 2. made sit together in heauenly ( places ) in Christ Iesus . b b 〈◊〉 , de 〈◊〉 〈◊〉 ad 〈◊〉 li. 2. We were in him as in a second first fruits ( or new restoring ) of our nature , praying with a strong crie and not without teares desiring the impery of death to be abolished , and the life , which was at first giuen to our nature to be restored . But here of I haue spoken so much before , that I may spare my paines , in this place . Only if we follow the 〈◊〉 , which the Syriak interpreter proposeth agreeable to the greeke and latin Fathers , that Christ , c c Testamentum 〈◊〉 ca. 5. ad Hebreos . when he was compassed with flesh offered praiers and petitions with a vehement crie and teares to him , that was able to raise him ( or quicken him ) from death , and was heard : We need none other subuersion of all your syllogismes . For then the thing which Christ so earnestly desired with strong cries and teares , was the resurrection of himselfe and of all his members after the death of the body into a perpetuall and celestiall life . d d Defenc. pag. 137. li. 22. When in the garden Christ praied against that cup , which he feared ; that it might passe from him , there he yeeldeth and submitteth himselfe presently to the vndergoing of it . But it were , I know not what , to saie , that Christ did euer yeeld and submit himselfe to vndergoe eternall death , or to tast the cup of gods eternall malediction . Therefore it was not this , that he feared and heere praid against . ] You are somwhat idle headed to make such a stur for that , which I am farder from , then you are . At the sharpenesse of Christs bodily death , which he would not frustrate nor mitigate , and in the paines whereof he was to yeeld more perfect obedience and patience , then all mankind besides was able to doe , the weaknesse of his humane flesh might naturally somewhat stagger : and the power of Gods hand against sinne , which might be laied on his ●…oule or body , he might vehemently but righteously feare , and with strong cries and teares deprecate the force thereof , and in neither of these is there any vicinity with the second death , or with the death of the soule ; and so neglecting what you should prooue , you vainly push against that , which I doe not vphold . And yet if we admit these cries and teares to be powred forth , not for himselfe , but for vs , then might he most wofully bewaile our deserued destruction , which was no lesse then euerlasting damnation of body and soule ; if he did not ransome and release vs from it . To his fathers will Christ submitted himselfe in the garden , but what he disliked in that cup which he named , and how much thereof he tasted , is knowen neither to you , nor to me , nor to any man liuing . That it was very sharp , we may iustly collect by his naturall dislike thereof , but what degrees or sorts of paines were adherent to his passion , is not for you or me to determine . What he might suffer with piety , patience , and obedience to his father , is aboue mans reach to define , but the second death or the death of the soule , if we follow the leading of the Scriptures , and not fall to deuising a new hell , and a new death of the soule to support our fansies , are things , that by no colour of Scripture can be confirmed , howsoeuer you straine and stretch the word of God to find them there . e e Defenc. pag. 137. li. 28. And yet it was , I grant , the death of the soule , or the second death , that is , simply the 〈◊〉 thereof , Gods withdrawing himselfe from him in the paines and torments thereof . ] Your grant is the ground of your doctrine , besides that which you haue nothing els to beare the burden of your deuices . But what a iest is this , when you should iustly prooue , and fully conclude your assertions , to fall to granting of them , whereas your graunt with me , and with any man that is wise , is not worth a grey goose quill . Howbeit these are the best buttresses of your cause , euen your owne violent conceits , that force the Scriptures to your liking . But Sir , remember you are neither Prophet , nor Apostle , and so your granting of these nouelties , may shew your owne gyddinesse , it cannot preiudice the true and vndoubted rules of the Christian faith . [ Hence it followeth in●…incibly that Christ indeed suffered , ( sith thus he feared ) more then the meere bodily death , euen the death of the soule . For he could not I say thus feare , but he must needes know that it was to come , or might come vnto him . If he but knew that it might come vnto him , then it certainly did come vnto him at one time or another in his passion before he left the world . ] Here is the prime and pride of your obseruations out of this place of the Apostle to the Hebrewes ; and except a man were out of his witts , he would not reuell in this sort with such waterish and witlesse resumptions . Palpable vntrueths you call inuincible certainties , and trifles wherewith children will not be deceiued , you obtrude to the whole Church of Christ , as fortresses of their faith . Christ feared , ergo he suffered ; more then a bodily death , ergo the death of the soule . What he knew might come , that certainly did come . These be such bables , that boyes in the street will deride them , and yet you conceaue and propose them as Sapientiall and soueraigne collections . But he that wilfully wandreth , thinketh no way straighter , then that he traceth , and dreamers are often delighted with empty shadowes ; now if we take your owne translation , the Apostle telleth vs , that Christ was heard in that he feared , ergo he did not suffer it , and though it might come , yet because he was freed from it , certainly it came not ; and many things might come more then the death of the body , and yet not the death of the soule . If then you haue no stronger meanes to conclude the death of Christs soule , then these , the simplest Reader will soone perceiue , that your reasons be as frigent , as your humours be feruent ; and though there be fire in your mind , yet there is water in your mouth , for you truly conceaue , or iustly conclude nothing . f f Defenc. pag. 138. li. 3. Sec. to the Hebrewes . Christ abolished through death him , that had the power of death , that is , the Diuell , and so deliuered all them , which for feare of death were all their life time subiect to bondage . Heere I see no reason in the world but that the Apostle by the often repeating of death , and by the naturall referring of it in one place ( as it were ) to the other , doth vnderstand and signifie one and the same death altogether . But it is the death of the soule which the Diuell hath power and execution of , also the death of the soule sinnefull men were held in feare of all their life long . It followeth then ( I suppose ) that euen through the death of the soule , Christ abolished the Diuell , and deliuered his children . ] I know not whether your eies be open , or your braines sound that you see nothing , but what pleaseth your selfe . And what if they be either so dimme or so dull , that you see not the truth , is that a reason that your ignorance or wilfulnesse must be the loadstone of our creed ? with such peeuish and priuate presumption would you preuaile against Scriptures , Fathers , and the whole church of Christ , that what you doe not , or will not see , we must relinquish as false and erroneous ? to let you see ( if you be not blinded with preferring your fansies before the trueth of Christ , ) that this is a lazie , loose , and lewd argument , which heere you make ; take your owne maior or first proposition , that Christ suffered the selfe same death , which he abolished , whereof the Diuell had power and execution and whereof we were in feare ( being not redeemed ) all our life long ; and set this for the second proposition or assumption ; but it is most euident , that the Diuell had power and execution of eternall death , and to the feare of euerlasting Destruction were we subiect all the time of our life , before we were deliuered by Christ : ergo Christ suffered eternall death and damnation in hell . For he abolished that from the faithfull ; and thereof the Diuell had power and execution , as also we were in feare and danger of that without the Redeemer . What say you to this conclusion grounded on your owne collection and proposition ? see you the falsenesse and wickednesse thereof ? and yet if your assertion be true , that Christ must redeeme vs with the same kind of death , whereof we were in feare and bondage without him , and abolish the Diuell with that verie death , whereof he had power and execution , the one is as strong as the other . But who besides you would warble thus in so waighty matters ? True it is , that the name of death compriseth all the kinds of death , I meane of bodie , of soule , of both for euer ; and this chaine of death is inseparable and ineuitable , where Christ doth not breake it . By the malice of the diuell perswading sinne , which is the losse of grace , and death of the soule in this life , came into the world the death of the bodie ; that hence both body and soule might be haled to hell ; though first the soule , and after the bodie , when at the last day it shall rise from the corruption of the graue to euerlasting destruction . To thinke that Christ submitted himselfe to all these sorts of death , corporall , spirituall and eternall , is most hellish blasphemie ; for so he should not haue redeemed vs , but destroyed himselfe , bodie and soule foreuer . To say that Christ deliuered vs not from all these lincks of death , from spirituall death ( whiles here we liue ) from eternall death , after this life , and at the generall resurrection , from the power of the graue , where our bodies rot in the meane time , is heathenish impietie and heresie denying the whole force and fruit of our redemption by Christ. Since then he cleered vs from all , and yet suffered not all sorts of death , it is manifest ( which is the Apostles meaning in the wordes by you cited ) that by one kind of death , which in Christ was corporall , he freed vs from all power of death , heere and heereafter in bodie and soule ; not preseruing our bodies , that they should not turne to dust , but restoring them after death , which is the farre more marueilous and mightie worke of God. And this is euery where so plainly witnessed in the Scriptures , and plentifully confessed by the learned and auncient fathers , that none but he that is blinder then a bat , would professe he seeth no such thing . Christ g g Matth 20. gaue his life a ransome for many , and h h Coloss. 2. by the bloud of his crosse pacified things in heauen and in earth . i i Hebr. 9. By the sacrifice of his bodie once ( made ) we are sanctified , and k k 1. Peter 1. healed by his stripes ; who bare our sinnes in his bodie on the tree . If then the bloud of Christ clense vs from all sinne , by which the diuell and death had power ouer vs ; It is most certaine , that Christ abolished sinne and Satan by suffering his bloud to be shed vnto death for the remission of sinnes , & raising himself , that is the Temple of his bodie from death into a glorious and blessed life , by which the power and kingdome of Satan , were vtterly ouerthrowen . l l Defenc. pag. 137. li. 15. Against this you haue no reason at all , but wordes and wrestings , and vaine oftentation of Fathers , none of them all denying our sense . ] The reason of all reasons is against it ; which is , that no man , nor Angell may adde , or alter any thing in the Christian faith , without the sure warrant of the sacred Scriptures . m m Rom. 10. Faith is by hearing , and hearing by the word of God. It is reason enough for me , and for all ●…he faithfull , that there is no such thing deliuered in the word of God. You talke of words and wrestings , as knowing them best , and vsing them most ; and herein I am content to stand to the iudgement of the wise and indifferent Reader , whether you haue brought ought yet for the death of Christes soule , or his suffering the second death , but your owne speaches and surmises , abusing the wordes of the holy Ghost to your owne fansies without either cause or colour . And touching the vaine ostentation of Fathers ; who , as you vaunt , deny not your sense , I brought ancient & learned writers not ignorant of the Christian faith , as being the pillars of their times , that with great perspicuitie and vehemence denied , as I doe , the death of Christs soule ; and affirmed with me the death , which Christ suffered in the body of his flesh , to be a most sufficient ransome for the sinnes of the whole world . Augustins words were ; n n August . epist. 99. The same flesh in which only Christ died , rose againe by the quickning of the spirit . For that Christ was dead in soule , that is in his humane spirit , who dare 〈◊〉 , since the death of the soule ( in this life ) is none else but sinne , from which he was altogether free ? This you say denieth not your sense : and why ? because you auouch the death of Christs soule , which Austen asketh who dare auouch ? to say that Christ suffered the death of the soule , is with Austen an impudent and wicked presumption , and no part of the Christian faith , or of mans redemption . Austen by the death of the soule ment sinne , you will say , which you meane not . You say by your leaue , that Christ o o Trea. pa. 42. li. 20. became defiled and hatefull to God by our sinnes ; And so if pollution of sinne be the death of the soule , that kind of death you ascribe to Christ , though not for his owne sinnes , yet for ours , then made his , no lesse by guilt then by punishment , as you teach directly against the assertion of Saint Austen , who saith : p p August contra Fa●…stum li. 14. ca. 4. Christ tooke our punishment without ( our ) guilt , that thereby he might release our guilt , and end our punishment . But you vnderstand not Austen , when he saith , there is no death of the soule ( here ) but sinne ; he doth not thence exclude the consequents and adherents to sinne in this life , but noteth , that onely sinne doth kill the soule , because it doth separate vs from God , who is the life of the soule ; and the light and grace of God departing from the soule by sinne , the soule dieth , that is looseth all her sense of God , and motion to God , by which she liueth vnto God. This with Austen , and this indeede by the word of God , is the death of the soule , which if you attribute to Christ , you incurre open and exquisite infidelitie . For your meaning therefore it maketh no great matter , if you will offer to correct our Creede you must speake as the Scriptures speake , and not deliuer ●…s your priuate dreames for the publike doctrine of Christs Church . With like neglect you skip the rest auouched by Saint Austen , that Christ died onely in his flesh , which rose againe by the quickning of the spirit . Wherein least you should vse your accustomed euasion , that the flesh of Christ compriseth as well his soule , as his bodie , Saint Austen hath wisely preuented you , in saying , the same flesh onely died , Which rose againe . Where if your learning serue you to say , that Christes soule rose againe the third day , you shall make vs a new resurrection of soules , after this life , as the Scripture doth of bodies , which were a meete deuice for such a diuine , as you are . How beit Saint Austen naming Christs soule a part from his flesh , and affirming of Christs soule , that no man ( in his right wits ) dare auouch Christs soule died , but onely that flesh , which rose againe ; it is as cleere , as mans speech may be , that he vtterly refuseth the death of Christs soule , as an irreligious and vnchristian position , and directly teacheth this as a ground confessed in Christian religion , that Christ died in his bodie alone , which rose againe the third day , and not in his soule , which no Christian man durst auouch was euer dead . Of all the elect he saith likewise , that they who q q August . d●… 〈◊〉 li. 13. ca. 15. pertaine to the grace of Christ , so farre die , as Christ died for them , Carnis tantum morte , non spiritus ; the death of the flesh onely , and not of the spirit . If this make not against you , nothing that I say , maketh against you , for I can vse none other , nor plainer words , th●…n Austen and the rest of the Fathers doe in teaching , that Christ died the death of the bodie onely , and not of the soule ; and that by his death which was onely corporall , he destroyed the dominion of sinne , and the strength of eue●…lasting death . r r August . 〈◊〉 . 162. There is a first death , ( saith Austen ) and there is a second . The first death hath ●…wo parts ; one , whereby the sinfull soule by transgressing departeth from her creator ; the other whereby she is excluded from her bodie through the iudgement of God for a punishment . The second death is the euerlasting torment of the bodie and soule : either of these deaths had euery man obliged vnto them , but the immortall and righteous sonne of God came to die for vs , in whose flesh because there could be no sinne , hee suffered the punishment of sinne , without the guilt thereof . Wherefore he admitted for vs the second part of the ●…irst death , that is the death of the bodie onely , by which he tooke from vs the dominion of sinne , and the p●…ine of eternall punishment . Say as Saint Austen here saith , and our controuersies are ended . If he denie not your sense , you may the sooner accept this confession of the Catholike and Christian faith , from which no man yet swarued these fifteene hundred yeer●…s . But then you must teare both your Treatise and your defence in pieces . For by this , as by infinite other places in Austen , it is euident ; first , that Christ tooke not vnto him the guilt of our sinne : secondly , that hee died the death of the bodie onely : thirdly , that by that his corporall death he destroyed sinne , hell , and Satan : fourthly , that the death of the soule he could not die , because he could haue no sinne ; and lastly , that he was farre from the second death , which is the eternall damnation of bodie and soule . Acknowledge these , which neuer Christian man yet refused , and we shall soone resolue all other questions . If you haue of late gotten you a faith besides this , and against this generall Creede of all Christendome , looke well to your new deuices ; you may sooner be excluded from the faith , then your fansies be included in the faith . s s Defenc. pag. 137. li. 17. Thirdly , it seem●…th also that Peter teacheth the same , saying , Christ in his suffering was donne to death in the flesh , but made aliue by the spirit . Where death may be very well referred both to the soule and bodie of Christ , because the text heere speaketh ( as I iudge ) of the whole and entire sufferings of Christ. ] Be these the demonstrations you bring vs out of the Scriptures for the death of Christes soule , that these words of Peter MAY BE referred both to the soule and bodie of Christ , IT SEEMETH SO and YOV IVDG●… SO ? To you that hunt after your conceits in euery syllable of the scriptures , that is any thing doutfull , may things SEEME , that are not , and if you may be iudge , what sense eche place may beare , we shall quickely haue a new doctrine and discipline in the Church of God , framed to your fansies , though no way deduced by iust proofe from the word of God. But heere Christian Reader thou mayest see the foundation of this new redemption by the death of Christs soule , and his suffering the second death ; H. I. so iudgeth ; and to him it so seemeth . Indeede it is common with you and your consorts to set downe euery thing for the vndoubted word of God , what you once conceite may seeme to be within the compasse of any text . But I hope the wise and Godly Reader will looke better about him , then to take your maying , your seeming , your iudging , for the ground of his faith against the plaine and expresse places of the Scriptures , and against the continuall and generall vnderstanding of the whole Church of Christ. Yet let vs heare the reason of your seeming , since other proofe for your purpose you bring none , neither heere , nor else where . Christ , as Peter teacheth , was t t 1 Peter 3. mortified ( or put to death ) in the flesh , but quickned in ( or by ) the spirit . What conclude you out of these words ? u u D●…fenc . pag. 137. li. 2●… . The word flesh , it seemeth , cannot heere in this place be vnderstood to signifie only the bodie of Christ. If that cannot be , then was S. Austen much deceiued , who out of these very words cōcluded , that Christ died in x x Epist. 99. flesh alone , and not in soule ; & addeth a better reason out of Peters words , then you bring any ; since Christ was in that part mortified , in which hee was afterwardes quickned ; & of the soule of Christ as none durst auouch , it was euer mortified , so neuer being dead , there was no cause it should be quickned ; and therefore neither of these attri●…utes agreed to the soule of Christ , but to his flesh onely . [ y y Defenc. pag. 137. li. 28. My reason is , because wheresoeuer in the Scripture the flesh and the spirit are noted oppositely together in Christ , there the flesh signifieth alwayes the whole humanity , euen both parts thereof , the soule also , and not only the bodie . ] First that rule hath no ground nor truth ; and if it were addmitted , it proueth no such thing , as you would enforce . For in a case farre plainer , the name of Christ wheresoeuer it is applied to Christ liuing , I meane , saying , suffering , or doing any thing , there without all question the whole humanitie is comprised in that name , since Christes bodie without his soule could neither say , suffer , nor doe any thing . And yet were it mad diuinitie to attribute euery action and passion affirmed of Christ in the Scriptures , as well to his soule , as to his bodie . That Christ sate , that he hungred , that he did eate , that he slept , and was circumcised , buffited , whipped , and a number such like are auouched in the Scriptures of Christ liuing , that is of his whole ●…umanitie , ( for without bodie and soule he could doe , nor suffer none of these things : ) And yet I trust you will not therefore conclude , that Christs soule did 〈◊〉 , 〈◊〉 , eate , or sit , or that it was circumcised , buffited , and whipped , as well as his body . So that the word may containe the whole man , as doubtles the name of Christs 〈◊〉 doth , and yet the things ascribed to the person doe not alwayes properly agree to both parts alike . For so we shall make the soule to haue flesh and bones as well as the bodie hath , which we●…e to make it no soule , but a bodie . Wherefore your illation is as weake as your obseruation is false , and you farre from inferring your purpose . I know the soule doth partake in all these and such like actions , and passions with the bodie . For the force to doe , and since to feele , is from the soule ; and so in the death of the bodie , the soule is partaker with the bodie , not to lie dead and senselesse as the bodie doth , but to feele the paine of death , and suffer the separation from the bodie , 〈◊〉 the effects of death appeare in the bodie : But that the soule doth die , when the whole compound of bodie and soule dieth , is no consequent , neither in Philosophie , nor Diuinitie . [ z z Defenc. pag. 137. li. 20. The text heere speaketh ( as I iudge ) of the whole and intire sufferings of Christ. ] The text heere speaketh of death bereauing life , which was after re-●…stored when Christes bodie was againe quickned by the power of his spirit ; the rest of Christes sufferings during the whole time of his life are not comprised in the name of death ; otherwise Peter must haue sayd , Christ was alwayes dead , since his affections 〈◊〉 with circumcision , if not before , which is no part of Peters speach , nor meaning ; yea rather it is repugnant to both , since Peter saith , Christ a a 1. Peter . 3. suffered once f●…r sinnes , when he was put to death , and not euer and alwayes , whiles he liued on ●…arth . b b Defenc pag. 137. li. 35. Against this obseruation what pretended you ? some Scriptures palpably abused . first Matthew , where Christ speaketh of his Disciples , that their spirit ( their inward regenerate man ) was ready to watch , b●…t their flesh ( their corrupt Nature ) was weake and sluggish . 〈◊〉 is this to Christs flesh and spirit ? ] If my authoritie were as good as yours , and my learning as great I could say as you doe , I iudge it so ; but if I shew not better reason for me to a●…firme , those wordes Christ ment of himselfe , then you doe or can , that he ment them not of himselfe , I am content your consistorian seeming shall goe before my laborious proouing , my vse is not to relie too much on mine owne iudgement , as you doe , though I thanke God , I can examine both your and other mens interpretations , but when I finde a thing maturely and rightly considered and conco●…ded by the learned and auncient Fathers in matters of faith , or exposition of the Scriptures , I goe not easily from them . Tertullian saith , c c Tertullianus de suga in persecutione . Christ himselfe professed his soule was 〈◊〉 vnto death , his flesh weake , that he might shew to thee , there were in himselfe both the substa●…ces of man by the propertie of heauinesse in the soule , and weakenesse in the flesh . Athanasius likewise . d d Athanasius de Passione & Cru●…e 〈◊〉 . A little afore his death Christ cried , the spirit was willing , but the fles●… weak●… , that our aduersarie ( the diuell ) encountring him as a man , might feele his diuine power . Theophilus Alexandrinus . e e 〈◊〉 epistola Paschali prima contra Appollinaristas . If Christ tooke onely the flesh of man , ( and not the soule of man ) why in his Passion did he say , the spirit is prompt , but the flesh weake . Ambrose , f f Ambros. ls . 4. in 〈◊〉 . ca. 4. If Christes body had beene spirituall ; he would not haue said ; the spirit is prompt , but the flesh is weake . Heare the voice of either in Christ , as well of weake flesh , as of a readie spirit . The auncient writer among the works of Saint Austen . g g De Salutaribus documentis . ca. 64. The trueth it selfe , our Lord Iesus Christ saith of himselfe , the spirit is prompt , but the flesh weake . Cyrill . h h Cyrill . Thesauri . li. 10. ca. 3. Though Christ abhorred death as a man , yet as a man he refused not to doe the will of his Father , and his owne as God ; and therefore he said the spirit is prompt , but the flesh is weake . Vigilius . i i Vigilius contra 〈◊〉 . li. 5. ca. 4. What is that , wherein he suffered and tried weakenesse , but mans nature , whereof he said at the time of his passion , the spirit is prompt , but the flesh weake ? tasting of which infirmitie he learned to helpe the weake . Seuerianus . k k Seuerianus contra Nonatum citatur a 〈◊〉 . contra 〈◊〉 . hem . My soule ( saith Christ ) is he auic vnto death . And interpreting to what his Passions pertained , the spirit , saith he , is ready , but the flesh weake . Remigius . l l 〈◊〉 in 〈◊〉 . 〈◊〉 . 26. 〈◊〉 . a Tho. 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In these words Christ sheweth , that he tooke true flesh of the Virgine , and that he had a true soule ; Wherefore he now saith , that his spirit is ready to suffer , but that his weake flesh feareth the paine of his Passion . Euthymius . m m 〈◊〉 in 〈◊〉 . My God , my God , ( said Christ ) why hast thou for saken me , that is , why hast thou left me in this feare , knowing ( my ) spirit is ready , but ( my ) flesh weake . What thinke you had I no more reason to say , as I saide , then you haue to denie it ? where also you may note , that all these learned Fathers refuse your lame obseruation , as well as I doe ; and so you had neede seeke some better authoritie then your owne , or perhaps some one , that 〈◊〉 you with this rule seruing to none other end , but to helpe forward your hell fansie . n n 〈◊〉 pag. 139. li. 1. Thinke you that Christs soule was willing to suffer as God had appointed , but that his flesh resisted ? ve●…ily so you seeme heere to vnderstand , and it is as likely , as your applying of flesh and spirit to Christ in your pag. 104. ] Put on your visard before you take in hand to controle the iudgement of so many Fathers . Your pride is greater then your wit in this and most things that passe your pen. Is it such newes to you for me , or for them to say , that Christes flesh was weake , that is , not so ready to suffer , as was his soule ? seeth your mastership no difference betwixt weakenesse and resistance , specially when in comparison of the readinesse of the spirit , the flesh is said to be weaker , that is , lesse ready to suffer then the soule ? doth not the Apostle applie the same word vnto Christ when he saith , Christ was o o 2. Cor. 13. crucified through weakenesse ? and long before , the Prophet said of Christ ; p p Esa. 53. He is a man full of sorrowes , and one that hath experience in infirmites . So that your cholor was kindled without cause , when you strooke such an heat with my saying , that Christs flesh was weake ; the Prophet foretold he should be a man full of sorrowes , and well acquainted with infirmities . The vntrue conceit which you challenge in the 104. Page of my Sermons touching Christes flesh , where I sayd , it must haue force to cleanse and quicken , when you impug●…e , I will defend ; in the meane time it may serue , I savd nothing , but what our Sa●…iour sayd before me ; q q Iob. 6. vers . 56. 54. He that eateth my flesh , and drinketh my bloud , dwelleth in me , and I in him , he hath eternall life , and I will raise him vp at the last day . If you could take any hold , I doubt not the sharpenesse of your teeth , but your foolish conceits are caried like clouds in the aire , they rest not , before they vanish . r r Defenc pag. 139. li. 5. Then Luke ; where both spirit and flesh are not intended of Christ ( as our obseruation requireth ) but only the flesh . ] Your obseruation is made to fitte S. Peters words to your fansie . For there are not many places in Scripture , where spirit and flesh are expressed and intended of the two natures of Christ , though in other places some words adioyned doe prooue him to be God , as well as man. In that of S. Luke , Christ doth not denie himselfe to be a diuine spirit , for then he were no God , since God is a s s Iohn 4. spirit ; nor to haue an humane spirit , for then he were no man ; but that which they saw with their eies , he affirmed was flesh and bloud , and not any apparition in the shape of a man. And the words following , t t Luke 24. as ye see me to haue , containe and note the other part of his humane nature , which was his soule and spirit , and consequently inferre , that he was a man , and had an humane spirit , though compassed with flesh and bones , as we haue . u u Defenc. pag. 139. li. 7. Then the Romans : where I affirme that flesh signifieth the whole manhood of Christ , according to the which he came from Dauid , euen as well as Salomon or Nathan did , who were Dauids sonnes in their intire and perfect nature . ] Whether Christs body without a soule , which was but a Carcasse , be alwaies in the Scriptures intended by the name of Christs flesh , this is not the question ; there is but one place in the new Testament , where Christs flesh importeth his dead body , as when Peter saith , Christes x x Acts 2. flesh saw no corruption ; but whether whatsoeuer is attributed to Christs flesh with comparison or mention of his diuine nature , doe properly agree as well to his soule as to his body , this is the thing in question betwixt you and me . That the man Christ was borne of the Virgin , and died on the Crosse , there is no doubt , but that his soule was made of the seed of Dauid , and circumcised , & crucified as well as his body , this is your error ; and for this you haue no shew in the word of God , and therefore you seeke by rules of your owne making to draw it in by the heeles , when you cannot by the head . It is but a shift to saue your selfe , when you tell your Reader , that Christs whole manhood came from Dauid , as well as Salomon , or Nathan did ; The point is whether Christes soule were made of the seed of Dauid , as well as his body was . That I denie , and haue the Apostle for my warrant , that men are only the y y Heb. 12. Fathers of our bodies , and God is the immediate Father of ( our ) spirits . Which if it be true in all men , then Salomon and Nathan were the sonnes of Dauid , not because their soules were made of the seed of Dauid , but only their bodies ; and yet since they drew as much from their father , as children by Gods ordinance do or may do , therefore were they the sonnes of Dauid . In Christ it is most sure , which the Apostle saith , that according to the fl●…sh he was made of the seed of Dauid . This by no meanes can be verified of his soule , howsoeuer you would slubber it vp by calling his whole manhood the sonne of Dauid , which I doe not denie . Not that his soule was made of the seed of Dauid , as was his body that is an open and an odious error ; but that his flesh made of the seed of Dauid which was the Virgins body , was also quickened with a soule from God in due time , that came not out of Dauids loines . Euen so the whole man in Christ died on the Crosse , not that his soule was depriued of life , or left dead , as was his body ; but that the coniunction of soule and body , which maketh the whole man , was dissolued by death , his flesh lying in the graue without corruption , and his soule remaining in the hands of God , to which it was commended . z z Defenc. pag. 139. So likewise Christ was kinne to the lewes according to his whole humanity , as well as Paul was . ] When you can shew kindred in spirits , as well as in flesh , that is deriued from parents , then say that Paul and Christ were kin to the Iewes according to their whole humanity ; till you proue that , howsoeuer vse of speach may be endured which must be interpreted according to the truth , you can neuer conclude there is consanguinity betweene soules , as there is betweene bodies . And spight of your heart , if you will not maintaine vntrueths to vphold your credit , as your maner is , the Apostle teacheth you how to vnderstand those words , that as we haue fathers of our bodies , from whom our spirits come not , but immediatly from God ; so kindred and consanguinity , which commeth by the parents , goeth by flesh and bloud receiued from them , and not by soules infused from God. S. Iohn leadeth you to the same rule , that men are borne of bloud , and of the will of the flesh , and so by flesh and bloud commeth kindred ; God giuing soules to quicken their bodies . Wherefore the Scriptures , when they expresse kindred , they note it by flesh and bone . As when Laban said to Iacob , Thou art my a a Gene. 29. bone , and my flesh ; So Iudah of Ioseph , b b Gene. 37. he is our brother , and our flesh . So Abimelech to his mothers brethren , c c Iudic. 9. I am your bone and your flesh . And vsualy where kindred is claimed or yeelded , the Scriptures expresse it by d d 2. Sam. 5. 19 flesh and bones , as Adam said to Eue , e e Gen. 2. This now is bone of my bone , and flesh of my flesh . So that howsoeuer you dreame or talke of the consanguinity of soules , it is like the rest of your nouelties which haue no handfast but in your head ; and the exception taken by me will stand good , doe you and your adherents what you can , that in these attributes to the manhood of Christ you shall neuer prooue they properly pertaine to both parts , but to the whole conioyned , or to one part seuerally respected . f f Defenc. pag. 139. li. 21. Further , that which you bring out of the Corinthians compared with this in Peter , doth most cleerely open and confirme the same . He was crucified touching his infirmitie , but liueth by the power of God. His soule had infirmities of suffering in it , aswell as his bodie : therefore his soule also is vnderstood here that it was crucified and died , that is , according to the condition thereof . ] You proue not what you promise , but pronounce what you please , which if any man will suffer you to doe , we shall soone haue a new Church , a new Faith , and all things new . Afore you pretended rules at least , though void of reason and trueth ; now you bend against all rules of learning , Logicke , Grammar , and Diuinitie . For I pray you in Grammar what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed by the Apostle ? Are the parts heere noted , that were crucified and raised to life , or the cause from which first death was suffered , and after life was recouered by our Sauiour ? A man would thinke , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were by or through weaknesse , euen as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by or through the power of God. Christ then was crucified , not by the immediate hand of God , but by the Iewes , who could not crucifie his soule , as they did his bodie . If you know not who crucified Christ , reade the Gospell afresh , or hearken to S. Peter , who sayd to the Iewes ; g g Act. 2. Iesus of Nazaret haue ye taken by the hands of the wicked , and crucified and slaine : and proclaimed openly to the Rulers of the people , and Elders of Israel , h h Act. 4. Be it knowen to you all and to all the people of Israel , that by the name of Iesus Christ of Nazaret , whom ye haue crucified , whom God raised againe from the dead , by him this Creeple standeth whole before you . The Iewes then i i 1. Cor. 2. crucified the Lord of glorie , who could not kill the soule but onely the bodie . Therefore they crucified onely his bodie ; and other crucifiers of Christ the Scripture nameth none . How come you then against all learning and trueth to collect that Christs soule was crucified ? k k Defenc. pag. 139. li. 25. His infirmitie the text heere nameth metonimically vnderstanding in Christ that in which his infirmities were . ] When the plaine text will not serue your turne , you fasten what you list with figures to it , and then by as good Logicke , you change a part into the whole , and conclude like a Doter in Diuinitie ( for you skorne all degrees , as you doe all rules of Schoole ) that Christs soule was nailed to the crosse ( for that is crucifying ) and died as well as his body . These be woonderous leapes in my small vnderstanding , and such as few men but you could light on so readily . In st●…d of the Apostles speech , that Christ was crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through infirmitie , ( or by reason of infirmitie voluntarily imbraced , whiles he submitted himselfe to his Fathers will ) to clap in this conclusion , that Christ was crucified and died as well in soule , as in body . Had you liued in former ages , what heresies could not you haue deduced from the text it selfe , if not by Grammaticall or Logicall inference yet by metonymicall and metaphoricall excurrence . Sampsons riddle was , out of the strong came sweetnesse , and we may say , out of the weake commeth bitternesse . l l Defenc. pag. 139. li. 37. Other reasons also I noted seruing well heereunto , but I omit to rehearse them againe . For it seemeth your selfe agreeth with vs in them , holding expresly that the spirit heere in Peter is the Deitie of Christ according to Austins iudgement . Now this being granted and acknowledged , how can it be likely but that the other opposite part of the flesh must needes import his whole and entire Manhood . m m Pag. 140. li. 11. Now this being so , then it followeth by the text , that Christ in his Passion was done to death both in soule and body . ] Your other reasons tended after your maner to shew , that spirit in Peters words did not signifie the soule of Christ ; to which I said nothing , because I therein agreed with you . Where then you conclude ouer-hastily , that therefore it signifieth the Deitie of the second person in Trinitie , the text enforceth no such thing ; as that the second person in Trinitie did in the daies of Noe preach by his owne Godhead , and not by his spirit . n n Gene. 6. The Lorde said , my spirit shall not alway strine with man , his daies shall be 120. yeeres . Which whether we take to be the wordes of the Father , or the Sonne , by the spirit there is ment the holy Ghost , which proceedeth from the Father and the Sonne , and is called the spirit of them both , and did by the tongue of Noe the Preacher of righteousnesse witnesse the iudgement of God to come by the floud vpon the wicked and disobedient world . By this power of his which is his spirit , God quickned the humane flesh of Christ , when it was crucified and dead in the graue , and by the same spirit shall he restore and quicken all the bodies of the faithfull after they be turned to dust . And although I haue no doubt but the workes of the Trinitie towards all creatures are vndeuided , and the power of the Father is the power of the Sonne , yet when the Scriptures doe testifie , that Christes humane flesh was quickned by the spirit we must vnderstand the holy Ghost : God the Father raising his Sonne , and the Sonne raising himselfe by the spirit of sanctification , which is the power of the Father and of the Sonne . So speaketh the Apostle to the Romanes . o o Rom. 1. Christ made of the seede of Dauid as touching the flesh , and declared to be the Sonne of God , with power through the spirit of sanctification , by the resurrection from the dead . Where his flesh made of the seede of Dauid prooueth him to be a true man , and the mightie declaration of him to be the Sonne of God sheweth his Diuine nature and glorie , which most appeared by the woonderfull works and gifts of the spirit of sanctification , powred out on all his after he was once ri●…en from the dead . Least you thinke this my deuice to defeate your obseruation , heare what the learned and auncient Fathers say thereof . Chrysostome vpon those wordes of Paule , Christ was declared to be the Sonne of God with power through the spirit of sanctification . ] p p Chryso●…t . in epistolam ad Romanos ho-●…l . 1. The fourth argument ( of Christs Diuinitie ) is drawen ( saith he ) from the spirit , which he gaue to those that beleeued in him , and by which he sanctified them all . Wherefore Paule saith , through the spirit of sanctification . For onely God was able to giue those kindes of giftes . Ierom. Through the spirit of sanctification . ] Paul q q Hieron . in ca. 1. epistola ad Romanos . noteth heere the holie Ghost the Creator . Ambrose , Paul r r Ambros inca . primum 〈◊〉 ad Romanos . calling Christ the Sonne of God , sheweth God to be his father , and adding the spirit of sanctification , noteth the mistery of the Trinity . Augustine . that Paul saith , s s August . in expositio . inchoata epistolae ad Rom. Through the spirit of sanctification , he meaneth , because they receaued the gift of the spirit after Christs resurrection . Theodoret , the Apostle heere teacheth , t t Theodoretus in ca. 1. epist. ad Rom. that he , who was called the Sonne of Dauid according to the flesh was declared to be the sonne of God by the power , which was shewed from the holy Ghost after our Lord Iesus was risen from the dead . Oecumenius , u u Oecumenius in ca. 1. epist. ad Rom. through the spirit of sanctification . ] He meaneth by the holy Ghost , which Christ gaue to the beleeuers in him . Theodulus x x Theodulus in cap. 1. 〈◊〉 . ad Romanos . through the spirit of sanctification , that is , by the holy spirit , which Christ gaue to those that beleeued in him . Theophylactus y y Theophylact. in ca. 1. epist. ad Romanos . by the spirit of sanctification , that is , by the spirit , with which he maketh the beleeuers holy . Haymo z z Haymo in ca. 1. epistolae ad Romanos . the spirit of sanctification is heere taken for the holy Ghost , who giueth sanctity to men and Angels , who also fashioned , quickened and sanctified Christs manhood in the Virgins womb , of the seed of the Virgin , without the seed of man. The new writers with one consent , as Erasmus , Zuinglius , Peter Martyr , Bullinger , Musculus , Gualter , Hemmingius , Aretius , and Caluine himselfe follow the same interpretation , so that your obseruation against and after all their iudgements is misbegotte and borne out of time ; and brought in of purpose to paue the way for your new found fansies , which haue no ground , but in your new made notes as much crossing probabilitie , as authoritie . Yea the obseruation wrongeth the distinction of the persons in the most blessed Trinitie , and dishonoreth rather the Deitie of the Sonne of God then aduanceth it ; whiles the Sonne of God , and the spirit of holinesse , being both expresly named , you take them both for one person ; and make the Sonne of God in his diuine nature to be lesse then the possessor , or giuer of life and righteousnesse , eueu a receauer of both . For in all these places where you say the name of spirit is vsed to signifie Christs Godhead , the power and worke of the holy Ghost is there intended and expressed , as that Christ was a a Rom. 1. declared to be the Sonne of God by the spirit of sanctification ; and was b b 1. Tim. 3. God manifested in the flesh , iustified by the spirit , as also c c 1. Pet. 3. mortified in the flesh , but quickned by the spirit . The spirit of sanctification is the title of the holy Ghost sanctifying as well the Manhood of Christ , as his members ; and the giuing thereof declareth the Sonne to be true God , whose spirit this is as well as the Fathers , and by whom the Sonne worketh as well as the Father . And where it is written , that Christ was Iustified and quickned by the spirit , if there you reade in the spirit , meaning in the Deitie of Christ , then Christes Godhead receaued life and righteousnesse , which by your leaue is a speech ne allowed ne frequented in the Scriptures . For though the second person in Trinitie by his internall and eternall generation receaued all , that he hath , from the Father , who begat him , yet of this generation , which is secret , substantiall , and eternall , the Apostles speake not , when they say Christ was quickned and iustified ; but the one sheweth that Christes body , which was put to death was raised againe to life by the power of his spirit : the other noteth that he was God manifested in the flesh and iustified , that is , prooued and confirmed so to be by the mightie workes and graces of Gods spirit shewed as well in his owne person , as in all his members . For that is the intent of the Apostles wordes , not that his diuine glorie was onely praised or acknowledged of men , but that the world beleeued , the Angels admired , the spirit iustified , that is most mightily and cleerely witnessed him to be God manifested in the flesh . Then hath your obseruation his full discharge , since there is no one place , where these wordes the spirit and flesh are applied to Christ to note his two natures , though his Godhead be testified and plainely prooued in most of the same places by more pregnant wordes then spirit , which is common to Angels , soules , and windes ; and onely sheweth , that it is no palpable or sensible body ; where the name of spirit alone in the Scriptures standing for the third person in Trinity noteth the power and grace of the holy Ghost , by which these things were wrought for Christs manhood . And in that place of Peter , on which you most depend , if you follow the Syriac translation to which your owne adherents so often appeale , the Apostles words are , Christ was dead in body , but liu●…d in spirit , which conuinceth first , that flesh is there taken for the body of Christ contrary to your obseruation , and that Christ still liued in spirit , which euerteth your maine conclusion intended from this place for the death of Christs soule . But were it , as you suppose , that flesh and spirit were ascribed to Christ to declare his two natures , the one to be corporall and humane , the other to be spirituall and diuine ; how doth it follow , that euery thing affirmed of his manhood must properly agree both to body and soule ? by what Logicke conclude you that ? you may as well auouch that Christs soule is truely corporall or carnall , because it is comprised vnder the name of flesh , as that other attributes of the body are verified in the soule . Which if you thinke absurd , though the name of flesh by a figure of speach import the whole man , because the Scripture speaketh not of a dead , but of a liuing man : then is there lesse cause , that ech action or passion affirmed of the flesh should exactly or properly be referred to the soule , since the common vse of speach intending the whole by a part is figuratiue ; and in figuratiue speaches , as where the soule or the flesh are taken for the whole man , the attributes cannot be properly restrained to ech part , no more then the names are . And euen out of those places by which you would collect death to be common to the body and soule of Christ , the auncient fathers conclude death to be proper to the body of Christ , and not common to the soule ; as Austin out of Saint Peter . d d August . 〈◊〉 99. Quid est enim , quòd viuificatus est spiritu , nisi qu●…d eadem caro , qua sola fuer at mortificat us , viuificante spiritu resurrexit ? What other meaning hath this that Christ was quickned by the spirit , but that the same flesh , in which onely he was put to death , rose againe by the quickning of the spirit ? And Cyrill . e e Cyrill de recta fide ad 〈◊〉 li. 2. Was it not a worke of infirmitie to endure the crosse ? I confesse ( saith Paul ) hee was weake in the flesh , but he reuiued againe by the power of God. And how was he weake ? by suffering his owne bodie to taste death for vs , and restoring to life againe that very temple ( of his bodie ) not doing this by the weakenessc of his flesh , but by the power of God. Christ f f Ibid●…m . died for vs , not as a man like one of vs , but as a God in flesh , giuing his owne bodie a ransome for the life of all . Wherefore his Disciple ( Peter ) saith wisely and warily , that he suffered in the flesh . But of the fathers iudgement in this case more shal be said afterward . g g Defenc. pag. 139. li. 12. Heere you obiect , thus I note all the attributes of the bodie common to the soule . Nay for sooth that I doe not ; ] Forsooth the ground of your conclusion inferreth so much what euer your meaning is , or may be . For this you vrge , that wheresoeuer the flesh of Christ is taken for the whole manhood of Christ , the thing affirmed of Christs flesh must be common to soule and bodie ; and thence you conclude , that since Christ suffered death in his flesh by Saint Peters wordes , he must by the Scriptures ●…e sayd to haue died as well in the soule as in the bodie . You regard no more but death to bee common to both , which of all others is not common to both , because they are seured by death ; but vpon this collection it followeth , if your rule bee not false , that since through out the Scrtptures , where mention is made of Christes liuing flesh , or of his actions , or passions , the whole manhood of Christ is there vnderstoode , then consequently all those thinges so affirmed of Christ must be common to both the parts of Christs humane nature , that is as well to his soule , as to his bodie . To pretend your meaning against your speach , when you see how absurd your saying is , is a childish vanitie ; if your obseruation and illation be true , this that I obiect , followeth ; if those be not true , then faile you of your first purpose , that death must be common to both parts of Christes manhood . Besides the falsitie of your collection appeareth by this , that when things are attributed to Christ liuing , which are proper to the soule or bodie , and yet are ascribed to Christs person , this kind of speach is figuratiue , either because the whole is taken fot a part , or because either part hath some concurrence or reference to the actions and passions auouched of Christ. But thence you may not inferre , that all such things most properly agree to either part in Christ ; that is such palpable ignorance , that you seeme not to conceiue , what a man is , or whereof he consisteth . For so you may conc●…ude , that the soule eateth , drinketh , sleepeth , sitteth , falleth , and such like , as well as the bodie , because these things are affirmed of the person , that is of the whole man , though indeed performed by meanes of the bodie . More follie it is to vrge the same in death , which seuereth the soule from the bodie , and so leaueth nothing common to bodie and soule , but the generall attributes of a Creature , as to be locall , finite , and such like . For where death is the priuation of life , and the soule is the life of her bodie , what reason or sense can it haue , because man dieth , to say the losse of life must be common to the soule , which is the cause of life , as well as to the bodie , which is but the vessell , or vehicle of life . True it is , the soule by death is driuen to depart from her bodie , but so long , as she is present , there is life , and she must first be gone before death , which is the lacke of life , can seaze on the bodie . To draw this consequent then from reason , that the soule must die , when man dieth , is the part of him that vnderstandeth not what reason meaneth ; except by the dying of the soule he note the departing of the soule from the bodie , in which sense the Scriptures sometimes applie the name of death to the soule , as wee shall afterwardes see . h h Defenc. pag. 140. li. 14. This attribute of dying vnderstood in such sort and manner as the bodie properly dieth , that is to become without life and sense , I make not common to the soule . ] The whole man consisting of bodie and soule , is most properly said to die , that is to be dissolued , the soule departing from the bodie ; the bodie is properly said to bee dead , that is to bee void of life and sense . and if we say , the bodie dieth , as speach is often guided rather by vse then by rule , we meane the bodie beginneth to lacke sense and life , and to bee possessed by death . And though the soule cannot be void of life and sense in such sort as the bodie is , because she is the life of the bodie , yet when the soule is dead , shee is vtterly void of her life , which is God , and hath no more sense or feeling of him , then the bodie lying dead hath of the soule . How then doth it follow , that because Christ died in the flesh , or in his manhood , that his soule must be dead after her manner of dying , as well as his bodie after his sort of death ? [ where the whole dieth , either part , you will say , must die . ] But Peter doth not say , Christ died in his whole manhood , that is your lame and blind conceit , but that Christ died in the flesh . And yet the whole manhood may die , and not both parts , because the whole is a thing conioyned of parts , and so dissolued , where they are seuered , though both parts doe not die . [ the whole , you meane for euery part . ] Your meaning is , not the matter , but Peters words are the thing that I stand on . Now what doe they inferre , when he saith , Christ died in the flesh ? you say the whole , and euery part thereof , because the spirit heere opposite to the flesh importeth the whole dietie , and therefore the flesh must comprise the whole humanitie . ] This is that bold and false obseruation , that hath deceiued you and your leaders . For besides all other exceptions h●…eretofore taken , which are enough ; the words of Paul in the same case , which is also one of your examples , Christ was i i Rom. 1. made of the seed of Dauid according to the flesh , do they inferre that Christes whole manhood , and euery part thereof , as well soule as bodie , was made of the seede of Dauid ? If you and your instructors see the falsenesse of this collection , with what face vrge you so earnestly the same illation from Peters words ? but your wills , not Peters words , are the foundation of your faith ; and so you can make a shew to wrangle , you little care for trueth or substance . k k Defenc pag. 140. li 25. This if you do not acknowledge , the shame of absurditie and contrarietie , which in your fansie you accuse me of , that Christs soule died and died not , will sit neerer to you than to me . ] Is this enough to say the word ? You may soone write , if you make it suff●…cient to say what you list ; but your absurdities and contrarieties are not so easily declined , as you would sleightly ouerslippe them . Looke backe to your former footing , and see how shamefully you shun your owne assertions . Examining the place of Peter after your learned maner , and labouring , as you thought , with impregnable force to prooue , when Peter ●…yth , Christmas mortified in the fl●…sh , but qnickened in ( or by ) the spirit , that the spirit could not there be taken for Christs humane soule ; you l l Tre●… pa. 78. li. 〈◊〉 . butted both these as absurd and most false , that Christ was made aliue either in his humane soule , or by the same . I replied , that you refuted your owne position . Fo●… if in the former words of Peter , his meaning were to say , that Christes soule and bodie , as you conceaue him , were done to death ; then of necessitie Christ must be quickned and restored to life , as well in his humane Soule , as in his Bodie . And this is so farre from being absurd and false , as you proclaimed it , that it is openly blasphemous otherwise to saie or thinke , that Christ was neuer made aliue in his humane soule , if once it were dead , as you collected out of Peters words . What course now take you to colour these incongruities . You ment it was absurd to say , that Christes soule was quickned , as was his bodie . Of the maner of death you speake there not a word , but onely seeke to prooue , that spirit in that place can not be taken for Christes soule , because it is most absurd and false , ( as you say ) that Christ was made aliue in his humane soule . How you will iangle or iuggle touching your intent , is not to this purpose ; you must answere for the sense , which you would patch to Peters words . The death , which Christ suffered in his flesh by Peters assertion , was it the death of the body alone , or of both body and soule ? if of the body only ; then is your commentane , which corrupteth Peters words , absurd , false , and wicked . Did Peter intend to teach , that Christ died in both parts of his manhood , that is in soule as well as in bodie ? then is it a necessarie trueth , and point of piety to confesse and affirme , that Chist was made aliue in his humane soule , which you say is absurd and false . Which way will your wisedome winde out of this grinne ? you ment it is absurd for the soule to be quickened , as the body is . You ment as best serued your turne , but what ment Peter ? if he affirmed the soule of Christ died , as you interprete him , must not his words auouch that Christes soule was made aliue , except you resolue , that Christs soule once dead was neuer quickned againe ? and though you set a bold face on these contradictions , and say you are farre from them , yet ech meane Reader may soone perceaue how farre you were ouershot in them , though heere you would outface them . And where you now say , that in such a sense you doe not denie , but Christ may be said to be quickned in the spirit , what is this but to grant that now , which before you called absurd and most false . m m D●…c . pag. 140. li. 37. I hope it is cleere to reasonable men , that Christes soule according to the Scriptures phrase may be said in some sort to haue tasted & suffered death , that is the extreamest feelings of Gods wrath for sinne , and the most vehement paines of the damned , but in a singuler maner and extraordinarie vvay . And to the same reasonable men I referre it , whether you haue brought one word or syllable out of holy Scripture concluding that Christ died the death of the soule , or the second death . The Scripture phrase you haue peruerted and distorted to your meaning , but the words are farre from inferring any such thing euen in the iudgement of the meanest . Your mittigations , In some sort , in a singular manner , and extraordinarie way , What argue they but your wresting of the Scriptures from their right sense , since no such thing is there affirmed , yea the death of the soule , and the second death in the Scriptures are such , as you dare not auouch of Christ , but with these limitations , which are no where mentioned in the Scriptures , but are houels to shroud your absurd and false doctrine from the tempest of the word of God conuincing you of impiety and heresie , if you did not thus delude the force of them ? But in vaine doe you seeke for these vnsound refuges , when you be once driuen from your footing in the word of God. For you must not only prooue by the Scriptures , which you neither haue done , nor can doe , that Christ suffered the death of the soule , and the second death , as you say he did ; but you must shew also where these exceptions are written of Christ , otherwise they are but shifts declining the maine and generall trueth of the Scriptures touching the death of the soule , and the second death ; which can no more agree to Christ then sinne and damnation ; which you may as well defend , IN A SORT , in a singular manner , and extraordinary way to be found in Christ , as the other . And therefore dally not with the word of God , and faith of Christ , your singular manner will not saue you from abusing the one , and defacing the other , except you can shew , where your assertion as well as your exceptions be written in the booke of God. As for the most vehement paines of the damned , when you take the paines to prooue any thing otherwise then by the meale of your owne mouth , you shal be answered . The paines of the damned expressed in the Scriptures are reiection , confusion , worme of conscience , and torment of hell fire , which if by your cunning conueyance you cast vppon the soule of Christ you shall cough me a singular and extraordinary miscreant . n n Defenc. pag. 141. li. 6. Now besides the matter you gird at me in diuers places , as where I say , the death of the soule is such paines and sufferings of Gods wrath as alwayes accompanie them that are separated from the grace and loue of God. ] This geere deserued more then girding ; other men vse to blush at such falsehoods , but shamefastnesse and you are parted . When you had thus grossely thwarted the trueth , as to say , that the paines of Gods wrath , which here you make the most o o Treatis . pag. 77. li. 5. vehement paines of the damned , doe alwayes accompanie them that are separated from the grace and loue of God ; your Printer or Corrector ashamed of that more then childish ouersight , would not take vpon him to altar your text , and so to amend your error , but with a marginall note bridled your wordes , making an addition cleane contrarie to your text . For where you said , alwayes , he said , ordinarily , which is not alwayes , and so he giueth you the lie ; and yet himselfe is as farre from the trueth as you are . For neither alwayes , nor ordinarily , much lesse alwayes ordinarily , ( which is as much as alwayes sometimes ) doe the most vehement paines of the damned accompanie them that are strangers to the grace and loue of God ; and therefore this Laborinth is like your other riddles in religion , neither Writer , Reader , nor Corrector can tell what to make of them , nor how to temper them with any trueth . But now you will make amends for all . p p Defenc. pag. 141. li. 10. Forsooth it is true , they are alwayes wicked whom these paines do accompanie ordinarily . ] It is the first time I heard you speake towards a trueth , but this is cleane kam to that you said before . Your former speach was , these paines doe alwayes accompanie the wicked , and now you turne the cake in the pan , as if that side were not burnt , and tell vs , they are alwayes wicked , whom those paines doe accompanie ordinarily . Forsooth this is not How handsomly the defender shifteth hands . that , you said before ; and if you be ashamed of your follie and falsehood , I am not against repentance . But it were plaine dealing to confesse the fault , and not to bring in an ape for an owle , and say it is the same Creature . And yet forsooth whether this position be true or not , is without the compasse of your skill . For first what is ordinarie with you ? once a weeke , once a moneth , or once in seuen yeeres ? you haue gotten a word , that you may winde at your will , and limite as you like best ; and yet without all proofe you resolue , that these paines doe ordinarily accompanie the wicked : experience I trust you will take none vpon you , for then by your owne rule you must be alwayes wicked ; to sift other mens souls , what paines they feele , though they be wicked , I win you haue no way , but by report or con●…ecture , which are both vncertaine . Warrant in the word you haue none ; that such paines doe alwayes or ordinarily accompany the wicked , the contrarie may rather be thence collected . For when the wicked shall say , q q 1. Thess. 5. Peace and safetie , then shall suddaine destruction come vpon them . Peace and safetie in the paines of hell I suppose they haue nor cause , nor will to say . In Peace then & safety , not in the pains of the damned , are many , if not most of the wicked till destruction come vpon them , which is not alwaies , nor ordinary , since they can be destroyed but once , and vntill that time their ease and abundance make them forget God. r r Defenc. pag. 141. li. 18. Againe you pretend to haue much against me where I say , the feeling of the sorrwes of Gods wrath due to sinne in a broken and contrite heart is indeede the onely true and perfectly accepted sacrifie to God. True so I said , and againe I say it . What see you annsse in it ? Then vnhappie men are the godl●…e ( say you ) which are at any time free from the paines of the damned , to what purpose is this ? I speake of Christs sacrifice . Thus your triumphs before the victorie come to nothing but blasts of vanitie . ] If I mistooke your meaning , you are the more beholding to me ; the sense , which you now expresse , is worse then that I charged you with ; and yet I tooke your words , as they lay , which because they were namely applied neither to Christ nor to vs by you , I pressed you with the lesser absurditie of the twaine . Why your words might not be referred to the faithfull , I saw no cause ; Dauid confessing that the s s Psal. 51. v. 17. sacrifices of God ( he meaneth esteemed and required of God ) are a troubled spirit , and a contrite and broken heart causeth the sacrifice of righteousnesse to be accepted . I strained your words no farder then Dauids , but sayd you mi●…construed the wordes of the holy Ghost ; if you tooke a broken and contrite heart repenting his former sinnes for the paines of hell suffered in the soule . You now say , you ment this of Christ , that his broken and contrite heart feeling the most vehement paines of the damned was the onely true , and perfectly accepted sacrifice to God , and aske me what I see amisse in this ? I will soone tell you . Where I would haue charged you with a single error against the Godly , by reason your wordes are indistinct and doubtfull , you loade your selfe with a double iniurie against God and his Sonne . For first the sacrifice of Christes bodie , by which we are sanctified , as saith the Apostle , is excluded from being a true and perfectly accepted sacrifice , if the paines of hell in his soule be onely the true sacrifice . Secondly a false sacrifice deuised by your selfe , and neuer offered by Christ , is obtruded by you vnto God as the onely true sacrifice , which he must perfectly accept : and so where before you blazed an vntrueth , you be now come to bolster it vp with impietie . For where no Scripture doth witnesse , that Christ suffered any such sorrowes and paines of hell , as you surmise , you now openly professe , that all sorrowes and sacrifices besides this were neither true nor acceptable vnto God , and that this your deuice surpas●…eth all the merits and obedience of Christ whatsoeuer . t t Defenc. pag. 141. li. 30. Where Austen seemeth to denie that Christes soule might die , he denieth that Christ suffered any paines of damation locally in hell after his death , as it seemeth some held about his time , whom heere he laboureth to confute . ] If your ignorance were not euery where patent , some man perhaps would stumble at your report : but you are growen to such a trade of outfacing , that almost you can doe nothing else . That any such opinion was held in Austens time , as you talke of , and that he laboured there to confute the same , is a maske of your making to hide your owne blemishes ; Austen refelleth that as a fable in exact words , when he saith , Quis audeat dicere , who dare say so ? Now if some had so held , he must haue said , some doe say so ; but who dare say so , is as much as no man dareth say so . If no man durst so to say , then no man was so wicked or irreligious in Austens time as to dare say , that Christs soule died , which now is become the greatest pillar of your pater noster . As for suffering in hell locally , it is a fiction of yours fastened to S. Austen , he hath no such words , and therefore no such meaning . u u Defenc. pag 141. li. 37. He had no necessary cause ●…o speake of the second sense thereof , how the soule may be sayd to suffer death extraordinarily for sinne imputed onely , neither doth he speake against that in Christ. ] S. Austen a man would thinke had cause to know how we w●…re r●…d by Christ , and surely if he were ignorant thereof , you would not iudge him worthy to be a Curate in your Conuenticles : but shew that he , who taught so much , and wrote so much ( as his works declare ) euer spake word of your new-found redemption by the paines of hell suffered in the soule of Christ ; or by the second death . Against it he often speaketh , when he so soundly and sincerely collecteth out of the Scriptures , that Christ died for vs the death of the body onely , and not the death of the soule . And this how could it be a true or tolerable assertion , if the Scriptures did auouch , or the church in his time had professed the death of Christs soule to be the chiefest part of our redemption for sinne , and reconciliation to God ? Wherefore neuer dreame he had no necessarie cause to speake of your sense ; if your sense had beene a part of the Christian faith , would any man in his right wits haue asked , as Austen doth ; Who dare auouch it ? He discusseth the place of S. Peter , and when he commeth to those words , Christ was quickened in the spirit , or by the spirit , he resolueth this cannot be spoken of Christs humane soule , because that , which was afterwards quickened , was first mortified , and therefore we could not say , that Christs humane spirit or soule was restored to life , except we first yeelded , that it was before subiected to death . Now that Christs soule was euer dead , who durst auouch it ? The reason , why Christs soule could neuer die , he rendreth thus , for that the Scriptures acknowledge no death of the soule in any but sin and damnation , to neither of which the soule of Christ could be subiect . x x August . epist. 99. Certè anima Christi nullo mortificata peccato , vel damnatione punita est , quibus duabus causis mors animae intelligi potest . Surely the soule of Christ was neither dead with any sin , nor punished with damnation , which are the two waies how the death of the soule may be possibly vnderstood . This collection of S. Austins out of the Scriptures touching the death of the soule is most sound , and cannot be shaken with all your shewes and shifts , talke of ordinarie and extraordinarie as long as you will. That standing good , which yet we see immooueable for all your battery , it followeth ineuitably , that Christ ne did ne could die the death of the soule , ne may any man defend it , without apparent falsity and impiety . What proofes you haue profered against S. Austins conclusion , let the Reader iudge , I must confesse my selfe very blind , if he see any ; for I see none , and therefore not only S. Austins words , but his reasons out of holy Scripture stand firme , and hold you fast to the grinding stone , being no way as yet counteruailed or controled , but with your vaine speaches and most vnlearned euasions . y y Defenc pag. 142. li. 2. Nay according to Austins owne definition of the soules dying it will easily appeare , that Christes soule may be said to haue suffered some kind of death . Mors est spiritus , deseri a Deo. The death of the soule saith he , is Gods for saking of it , but the Scripture saith , God did forsake him for a season : yea the Fathers also agree fully therevnto . Therefore by Anstins definition largely and rightly taken , Christ may be said in some sense to haue died in soule . ] From your shifts you returne againe to your proofes , and neither barrell is better herring . The maior you thinke , is Austins , the minor is Christs owne words , and what , trow you , should hinder the cōclusion . This reason hath but three of your wonted flowers , I must not say faults , the maior is larger then Austen euer ment , and the minor no way matcheth it , except you quite alter the words of Christ , and the conclusion commeth nothing neere to your purpose . Examine them in order . Not euery forsaking of the soule is death , for the godly often in the Scriptures complaine ( as I haue shewed ) that they are forsaken of God , when yet their soules liue : but as life is repugnant to death , and God is the life of the soule , so till God haue vtterly forsaken the soule , she is not dead . Whiles she retaineth any fellowship of grace with God , who is her life , she is not dead , because she partaketh with life . As then death is the vtter priuation of life , so God must vtterly forsake the soule , before she can be pronounced to be dead ; and that kind of forsaking is indeed the death of the soule in this life . So that your maior , if euer you will come neere S. Austins meaning , must be the death of the soule is Gods vtter for saking of the same . And that thus you must conster S. Austins words , appeareth euery where by his z z In Psal. 70. in Iohan. tract . 47. de verbis Apost . Serm. 30. comparison with the death of the bodie , which is not dead , till the soule be vtterly departed from it . For as the body which hath in it any power or presence of the soule , is not dead but liuing , so the soule , that hath any communion with God who is her life , can not be truely sayd to be dead , but as yet to haue life . Were you no Diuine , but a plaine Sophister , reason teacheth you so to vnderstand S. Austins words : for where life and death be priuatiues , as well in the soule , as in the bodie , the one hath no place , till the other be vtterly quenched . He is not blinde , that hath any sight ; nor deafe that hath any hearing ; the priuation vtterly excludeth the habite ; neither is the soule dead , that hath any force or effect of life in her , and consequently not euerie forsaking , but onely an vtter forsaking of God is the death of the soule heere in this life . Your minor then should be , that Christes Soule was vtterly forsaken of God , which are not the words of Christ on the crosse , nor any way consonant to them : yea the verie entrance to that speech , when Christ saide , My God , my God , doth prooue the quite contrarie . a a Matth. 22. God is not the God of the dead , but of the liuiug . Then directly by the plaine wordes of Scripture , when Christ said , My God , my God , his soule confessing God to be his God , was liuing , and consequently the wordes following , why hast thou forsaken me , doe net prooue the death of the soule , vnlesse you make the Sonne of God so vnwise as not to vnderstand , what he said , or so amazed , that he marked not his owne speech ; which with you perchance is no absurditie , but with me it is a wicked and vnchristian impietie . Christes wordes therefore import , that he found a kinde of forsaking , but not that his soule was forsaken of the trueth , grace , or spirit of God , these be blasphemies to auouch , and no points of pietic ; nor that he was vtterly or altogither forsaken , which onely is the death of the soule . And against this wresting of Christes wordes from their right sense , how many testimonies of scriptures and Fathers haue I sormerly brought ? all which you trippe ouer with a light foote , and make as though you felt them not . You haue beene told , b b Galat 3. the iust shall liue by saith . So that if Christ wanted not faith , he could not choose but liue in soule . Againe , c c 1. Iohn 4. God is 〈◊〉 , and he that dwelleth in loue dwelieth in God. Christ then must either haue life , or want loue , for the loue of God is the life of the soule . Farder , the Spirit of God is the d d Rom. 8. spirit of life , that quickneth the soule ; yea then 〈◊〉 thereof is life and peace . Then must you take from Christ the spirit of God with all the gifts and graces thereof , before you can depriue the soule of Christ from life . What an hellish heape of blasphemies are here before you can affirm , that Christs soule was dead according to the Scriptures , & according to Austins meaning , who herein ioineth with the Scriptures . Christ then ly●…ing in soule with perfect obedience and patience , and assuredly knowing God to be his God , & his Father , complaineth that he was left or forsaken , that is , either not deliuered from his troubles & afflictions , but left in sinners hands , to do their pleasure with him ; or deuested of his power , and left through weaknesse vnto death , which should for a season seuer his soule from his bodie ; or lastly lest in this shame of the crosse , & anguish of body , without any open or sensible shew or signe of Gods fauour towards him , or care for him . All these kindes of forsaking the learned and ancient Fathers acknowledge in Christ on the crosse , and other forsaking of the soule they admit none , howsoeuer you falsly pretend their full agreement . Come now to your conclusion , if you could euince that Christes soule was vtterly forsaken of God , and depriued of life , which you can neuer ; and to offer it , will conuince you of hainous and wilfull heresie and blasphemie : yet can you conclude no more , but the death of the soule in this life , which is either ignorance or contempt of God ; Hell paines you cannot inferre , nor the torments of the damned , which are the second death ; and so your great flourish out of Austen for the death of Christes soule is but a ●…aw . And the Reader may see , with what vnderstanding and conscience you read and alleage the Fathers , that where you acknowledge e e Defenc. pag. 142. li. 12. they doe denie this phrase generally , that Christ died in soule , yet you boldly and lewdly affirme the next line before , they f f li. 11. grant the thing in effect ; as if they denied that in wordes , which indeed they knew to be a part of the Christian faith , and were like you , who shift and lie for life to support your owne Deuices . But in all these shewes of yours the aduised Reader shall finde nothing but a carelesse and senselesse resolution to saie anie thing , rather then to admit a trueth , or to relent from the least of your conceits : whereof he may haue a full proofe in your words next following . g g Defenc pag. 142. li. 16. Let this be the answer touching all your Fathers and Councels , which you bring abundantly ( heere and there ) about this point of the soules death . ] A short answer indeede , if it had either trueth or sense in it . It is right a colts tricke when he will not or can not endure the loade , to cast the whole packe off at once . That they generally deny the death of Christes soule , you grant ; and with a brazen face , and barren head you adde , they meane otherwise ; they deny not the thing , but onely the phrase . What is this , but to supp●… vp the trueth with a sadde countenance , and to belch foorth your shame with open mouth ? had you examined their places , your shifts , sleights , and vntrueths would haue loaden a carrect ; you haue better now prouided for your selfe , with belying them all at once , you haue incurred but one inconuenience . But like is your Defence to your cause , it entred first with aduantage of phrases , and so it will end with a wind-mill of wordes . Well , that the Christian Reader may perceaue , how auncient and vniuersally consented and confirmed by the church of Christ this truth hath beene , which I teach , that Christ died no death for our redemption , but the death of the body onely ; to those Fathers , which you say are abundantly brought by me already , I will adde others , that though there be no care nor conscience in you , yet all men , in whom there is any sense , may see your deuice of the death of Christes soule and of hell paines , and the most vehement torments of the damned suffered by him , to be not onely a falsitie repugnant to the Scriptures , but a noueltie against the maine consent and confession of all antiquitie . If their testimonies be long and many , thou wilt b●…are with me Christian Reader , I hope ; the expence of a little paper to me , or paine to thee is not so deare , as the cause it selfe both for thy direction , and for my discharge . First then thou shalt heare , that Christ died in bodie alone , which is my assertion : and withall that Christ died not in soule , which is their conceit , contradicted by all the Fathers ; and in the end we will shortly view whether these Fathers crosse their new found redemption in words , o●… matter . The places I thinke good to repeate in Latine or Grecke , as much as shall need , ( which otherwise I refraine of purpose to decrease the volume least it should be too great ) that the Reader should ncither distrust my translating , nor make long search for the wordes themselues in ech Writer , if happily he desire to see them . Tertullian prouing the resurrection of our bodies by Christs example , saith , h h Tertull. de Resurrect . carmis . ca. 48. Sine dubio , si mortuum , sisepultum audis secundum scripturas , NON ALIAS QVAM IN CARNF , aequ●… resuscitatum in carne conced ●…ipsum enim quod ●…idit in mortem , quod iacuit i●…sepulchro , hoc & resurrexit , non tam Christus in carne , quàm caro Christi . Without Christ died no death of the soule by the iudgement of all the Fathers . question , if thou heare that CHRIST DIED that he was buried , according to the Scriptures NONE OTHERWISE THEN in the flesh , thou wilt grant that he was likewise raised in the flesh . For that very thing which fell by death , which lay in the graue , that surely rose , not so much Christ in the flesh as the flesh of Christ. And in the same place : Dominus i i Ibidem . quanquam animam circumferret trepidantem vsque ad mortem , sed non cadentem PER MORTEM . The Lord though he caried about a soule fearing vnto death , YET NOT FALLING BY DEATH . Origen , k k Origen . li. 5. in ca. 5. epist. ad Romanos . By sinne ( saith Paul ) came death , that death no doubt , whereof the Prophet saith , the soule that sinneth , the same shall die , whereof a man may iustly call this bodily death a shadow . For whither soeuer that pierceth , of force this followeth as a shadow doth the bodie . If a man obiect , that our Sauiour did no sinne , neither was there in him the death of the soule by reason of any sinne , and yet he sustained a corporall death : we will answere him ; that where Christ owed this death to none , nor was obnoxious to it , yet for ●…ur saluation of his owne accord , and by no necessitie he vndertooke this ( so aboue called ) shadow ( of death . ) l l Ibidem . This common death then he did vndergoe , but that death of sinne , which raigned ouer all others , he did not admit . Athanasius : m m Athanas. contra Arianos oratione 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? What els was that which was crucified , but the bodie ( of Christ ? ) And againe : Christs n n Ibidem . resurrection could not be without death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? And how could death haue had place in him , if he had not had a mortall bodie ? And againe : o o Idem de incarnat . verb●… . Death of it selfe could not appeare but in the bodie ; and therefore Christ put on a bodie , that finding death in his bodie he might abolish it . Ambrose ; p p Ambros. de fide ad Gratianum . li. 3. ca. 5. Who is he that would haue vs partakers of his flesh and bloud ? Surely the Sonne of God. Quomodo nisi per carnem particeps factus est noster , aut PER QVAM , NISI CORPORIS MORTEM , mortis vincula dissoluit ? IN QVO NISI IN CORPORE , expia●…t peccata populi ? IN QVO PASSVS EST , NISI IN CORPORE ? Sicut & supra diximus , Christo secundum carnem passo . How was he made our Partner but by flesh ; and by what death , other than the death of his bodie , did he dissolue the bands of death ? WHEREIN , BVT IN HIS BODIE , did he expiate the sinnes of the people ? WHEREIN , BVT IN HIS BODIE , did he suffer ? As wee sayd before , Christ suffered in the flesh . Chrysostom : q q 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r r . We died a double death , therefore we must looke for a double resurrection . Christ died but one kind of death , therefore herose but one kind of resurrection . Adam died body and soule ; he died to sinne , and to nature . In what day soeuer ye eat of the tree , said God , ye shall die the death . That very day Adam did not die ( in which he did eat ) but he then died to sinne , and long after to nature . The first is the death of the soule , the other is the death of the body . For the death of the soule is sinne or euerlasting punishment . To vs men there is a double death , and therefore we must haue a double resurrection . To Christ there was but one kinde of death , for he sinned not , and that one kinde of death was for vs. He owed no kind of death , for he was not subiect to sinne , and so not to death . Therefore he as free from sinne rose but one 〈◊〉 . We as g●…e of sinne , die a double death , and so must haue a double resurrection . This Sermon , whence these words are taken , thought it be not amongst Chrysostomes printed Volumes , yet besides that it was published in print by FRONTO DVC●…VS , it is found in the written Greeke copie of Chrysostom lying in New Colledge Librarie in Oxford , whence these words are taken little differing from the printed copie . Out of Augustine though much be sayd , and much more might be ; yet thinke I not meet to omit some places as well for the cleerenesse as the rarenesse of them , some of them being sufficiently witnessed vnto vs by others , though they be not found at this day among his printed works . And first of those that are found : s s August . de 〈◊〉 . 〈◊〉 4 ca. 3. Vtrique rei nos●… , id est , & animae & corpori medicina & resurrectione opus crat . Mors animae impiet as est , & mors corporis corruptibilitas . Sicut enim anima Dco deserente , sic corpus anima deserente n●…ur , vnde ill●… sit insipiens , hoc exanime . Huic ergo DVPLAE MORTI NOSTRAE Sal●…or impendit SIMPLAM SVAM , & adf●…ciendam vtramque resuscitationem nostram in Sacramento & exemplo praeposuit & proposuit VNAM SVAM . Neque enim fuit peccator aut imp●… , vt et tanquam spiritu mortuo in interiori homine renouari opus esset : sed Indutus carne mortali , EA SOLA MORIENS , EA SOLA RESVRGENS , EA SOLA NOBIS ad vtrumque concinuit , cùm in ea fieret interioris hominis sacramentum , 〈◊〉 exemplum . Either part of vs , that is , both soule and body , needed curing and raising . The death of the soule is impictie , and the death of the bodie corruptibilitie . As the soule dieth when God for saketh her , so the bodie dieth when the soule for saketh it , whereupon the one is soolish , the other senselesse . To this double death of ours , our Sauiour applied his single death , and to make a double resurrection in vs , he preferred and proposed his one kind of death for a Sacrament , and for a Precedent : for he was no sinner or wicked person , that he should need any renewing , as one dead in spirit , but putting on mortall flesh , and dying in that ALONE , and rising in that ALONE , he fitted that ALONE to both our ( deaths ) placing therein a Sacrament for our inward man , and an example for our outward . So againe : t t Idem contra 〈◊〉 Arianum . ca. 16. ca. 18. Sensit mortem ( Christus ) sicut omnes sentiunt , qui mori●…nte carne mentibus viuunt , &c. Credo mortuum esse filium Dei , illa quae secundum naturam generalis est cunctis , non illa , quae specialis est malis . Christ selt death , as all feele it , who dying in the flesh liue in their spirits . I beleeue the Sonne of God died that death , which by Nature is common to all , not that which is proper to euill men . The words which the second Councell of Hispalis doth cite out of S. Austins writing against Maximinus , are woorth the hearing , though they be not now in his printed works , as many other things are not , which Bede and others alleage out of him : u u Concilium Hispalens . 2. ca. 13. ex August . aduersus Maximinum . Vbi resurgit nisi in eo , quod potuit cadere ? Vbi resurrexit nisi in eo vbi mortuus ? Quaere mortem in verbo , nunquam esse potuit . QVAERE MORT●…M IN ANIMA , NVNQVAM IBI FVIT . Quaere mortem in carne , planè ibi fuit . Et paulò pòst , Quid miraris ? Nec mortua est anima , nec verbum mortuum est . CARO TANTVM MORTVA EST. Where was Christ raised , but in that which might fall ? Wherein did he rise , but in that wherein he died ? Seeke for death in ( his ) deitie , it could neuer be there . Seeke for death in his SOVLE , IT NEVER VVAS THERE . Seeke for death in his flesh , there was it indeed . And a little after , Why doest thou maruell ? Neither was Christes soule dead , nor his Godhead ; ONLY HIS FLESH DIED . Neither want the same words in effect in his printed Sermons : x x In Iohannem tractat . 47. Hoc suscitabatur quod m●…ur . Nam verbum non est mortuum , anima illa non est mortua . That was raised ( in Christ ) which died . The Deitie died not , yea his soule died not . y y Ibidem . Quid fecit mors nisi corpus ab anima separauit ? in morte sola caro est a Iudaeis occisa . What did death in Christ more than seuer his bodie from his soule ? in death his flesh only was killed of the Iewes . The councell it selfe adding of their own saith . z z Concilium Hispalens . 2. ca. 13 Prophetia quoque in psalmis passionem Christi in carne sola sic asserit . Foderunt manus meas & pedes meos , dinumer auerunt omnia 〈◊〉 . Vbi non deitatis , sed tantum crucifixi corporis iniuria intelligitur . Sola in Christo materia carnis mortis fragilitate defuncta spem resurrectionis expectabat . The prophesie in the Psalmes auouch the passion of Christ in the flesh only , when it saith they pearced my hands and my feet , and numbred all my bones . Where not the iniurie of his deity but of his body is perc●…aued in Christ the matter only of his flesh yeelding to the srailty of death expected resurrection . Petrus quoque Apostolus Christi supplicium sic praedicat in solo corpore consummatum : a a Ibidem . qui peccata ( inquit ) nostra pertulit in corpore suo super lignum . Peter also the Apostle preacheth the passion of Christ to haue beene performed ONLY IN HIS BODY , when he saith Christ bare our sinnes in his body on the tree . And againe b b Ibidem . Sola caro crucis exitium sensit , sola caro lanceam pertulit , sola sanguine & aqua manauit . Ipsa sola mortua , ipsa sola in sepulchro posita ipsa sola tertio dic resuscitata . Only the flesh of Christ tasted the sharpnesse of the Crosse , only the flesh endured the speare ; only the flesh yeelded forth bloud and water . That only died , that only lay in the graue , that ONLY ROSE AGAINE . And assuring themselues this to be the Christian faith confirmed in the old and new testament , they say , c c Ibidem . Ecce pronunciata est passio corporis Christi ex lege & Prophetis . Cuius quidem fidei verit as tam est efficax , vt eam nec tyranni sua potuerint crudelitate confundere , nec haereticorum subdola circum●… to pessumdare , n●…c hypocritarum diminuere fallax simulatio . The passion of the body of Christ is prooued by the law and the Prophets . The trueth of which faith is so forcible , that neither tyrants with their ●…rucltie could confound it , nor Heretickes with their crafty deuices euert it , nor Hypocrites with their false dissembling diminish it . Theodoret. d d Theodoret. Dialogo . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; how could the soule ( of our Sauiour ) hauing an immortall nature , and not touched with the least spot of sinne , be possibly taken with the hooke of death ? Cyril . e e Cyril . de recta fide ad R●… . li. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If we conceaue Christ to be God incarnate , and suffering in his owne flesh , the death of his flesh alone sufficeth for the redemption of the world . Fulgentius . f f Fulgentius a●… I 〈◊〉 . li. 3. ca. 7. Quis ignoret Christum nec in diuinitate sed IN SOLO CORPORE MORTVVM & sepultum . Who can be ignorant , that Christ was dead and buried , not in his deity , but in his body only . Cum sola caro moreretur , & resuscitaretur in Christo , filius Dei dicitur mortuus . Idem Christus secundum solam carnem mortuus , secundum solam animam ad insernum descendit . When the flesh onely died , and was raised againe in Christ , the Sonne of God is said to haue died . The same Christ died in his flesh onely , and descended into hell in his soule ONELY . g g Idem . ca. 5. Moriente carne non solum Dietas , sed nec anima Christi potest ostendi commortua , The flesh dying , not onely the dietie , but the soule of Christ cannot be shewed to haue bene also dead . The same Father and fifteene other Bishops of Africa make this confession of their faith . h h . Mors silij Dei quam sola carne suscepit , vtramque in nobis mortem , animae scilicet carnisque destruxit . The death of the Sonne of God , which he SVFFERED IN HIS FLESH ALONE , destroyed in vs both our deaths , to wit the death of soule & body . This confession Gregory followed when he said , i i Gregorius in 〈◊〉 . li. 4. 〈◊〉 . 〈◊〉 . Solumpro nobis mortem carnis suscepit . Christ vndertooke for vs the only death of the flesh . And againe , comming to vs , who were i●… the death of spirit and flesh , Christ brought his owne death to vs , and loosed both our deaths . His s●…le death 〈◊〉 applied to our double death , and dying vanquished our double death . Vigius k k . Secundum proprietatem naturae , sola car●… mort●…m s●…t , sola caro sepulturae 〈◊〉 〈◊〉 . Ergo 〈◊〉 dominum iacuisse in sepulchro , s●…d in sola carne , & Dominum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . According to the propriety of nature , onely the 〈◊〉 ( of Christ ) 〈◊〉 death , onely the ●…sh was buried . Therefore we say the Lord lay in the gr●…ue , but in flesh alone , and descended into hell , but in SOVIE A●…ONE . Bede treadeth iust in their steps . l l 〈◊〉 in ca. 10. 〈◊〉 〈◊〉 〈◊〉 . Hoc 〈◊〉 quod m●…atur . Nam verbum 〈◊〉 non potuit , 〈◊〉 anima illa mortua ●…it . Caro tantum mortua est , & resurrexit tertia 〈◊〉 . That was raised , which died , the Godhead could not die ; his soule was not dead , onely his flesh died and r●…se againe . And againe , m m Idem Homi●… 4. in 〈◊〉 . Veniens adnos , qui in morte carnis & spiritus eramus , vnam suam , id est , carnis mortem pertulit ; & duas nostras absoluit : simplam suam nostrae dupl●… co●…t , & dulpam nostram subegit . Christ comming to vs that were in death of bodie and spirit , suffered onely one death , that is the death of the flesh , and freed both our deaths : ●…ee applied his one death to our double death , and vanquished them both . Albinus . n n . Quid significat morte morieris ? duplicem mortem ●…ominis designat , animae videlicit & corp●…s . Animae mors est , dum propt●…r peccatum quodlib●…t animam d●…t Deus . Corporis ●…rs est dum propter necessitatem quamlibet corpus descritur ●…b anima . Et hanc dupl●…m Christus sua 〈◊〉 destruxit . Nam 〈◊〉 〈◊〉 〈◊〉 est ad tempus , anima vero nunquam , qui nunquam peccauit . What is ment ●…y this t●…ou shal●…●…e the death ? it noteth a double death in man , to wit , of soule and body . The death of the soule is when for any sinne God forsaketh it , the death of the 〈◊〉 is w●…en for any necessitie the bodie is depriued of the soule . This double death of 〈◊〉 , Christ destroyed with his single death ; for hee died onely in 〈◊〉 for a time , but in soule he neuer died , who neuer sinned . This continued without change to Bernards time , who saith of Christ , o o . Ex dua●…s 〈◊〉 nostris , cum a●…ra nobis in cu●… 〈◊〉 , 〈◊〉 〈◊〉 reputaretur , sus●…ns p●…am & nes●…ns culpam , dum spon●…é & TANTVM●…N CORPORE MORITVR , & vitam nobis & 〈◊〉 prom●…ur . Of our two deaths , where one was the desert of 〈◊〉 , the other the d●…e of punishment , Christs taking our punishment but 〈◊〉 from sinne , 〈◊〉 〈◊〉 dieth willingly and ONELY IN 〈◊〉 , hee me●…h ●…or vs life and 〈◊〉 . I haue bene the longer good Reader in alleaging these fathers , to assure thee that I deliuer no doctrine touching our redemption ; but ●…uch as the whole Church of Christ in the best & purest times professed to be principles of the Christian faith ; and that in so euident and pertinent manner , that I know not how to lighten or strengthen their wordes . Thou hearest them with one voice affirme , that Christ died not A DOVBLE , but A SINGLE death for vs ; which they likewise a●…ch was the death of HIS BODY ONLY , AND NOT OF HIS SOVL●… ; and TH●… DEATH OF THE SOVLE HE DIED NOT. The death of the soule they truely deriue from the Scriptures to be either sinne , or damnation : sinne , by which men are depriued of all grace , and so of the life of God : and damnation , which is a perpetuall reiection from all blisse , addicting the wicked to eternall and intollerable miserie in the torments of hell fire . Which of these things will this dreamer denie ? will he say , that Christ died moe deaths then ONE , and as well the death of the soule , as of the bodie ? So he must say , if he will vphold his new redemption by the death of Christs soule , and so he doth say : but whether there in he crosse not the full consent of Christs whole Church , I leaue it to thy censure . Will he shift , as hee hath hitherto done , with the name of flesh , that it compriseth as well the soule as the bodie , and therefore by the death of Christs flesh onely , the Fathers doe not exclude the death of Christs soule , but the death of his Godhead ? they prooue indeed against the Arians , that the Sonne of God could not die in his Diuine nature , but onely in his humane flesh . And this , as we now see , is one of their maine reasons : The soule of Christ died not , nor coulde die ; much lesse then his Godhead . And therefore the most of them do expresse that argument , vtterly denying that Christes soule died any kinde of death , but onely his flesh . Besides a number of them not onely expres●…e by circumstances and consequents of burying and rising againe , what the rest meane by the flesh , but they vse the word 〈◊〉 , which can not be taken for the soule , and with like zeale and truth auouch , that Christ died in his body onely . So that these three stand for cleere and sounde conclusions with all these Fathers : First , that Christ died BVT ONE KIND of death . Secondly , that HE DIED ONELY IN HIS FLESH , OR BODY ; and thirdly , that THE DEATH OF THE SOVLE HE NEITHER DID , NOR COVLD DIE. Will hee shu●…e with the name of death , and say they ment not his kind of death ? that will nothing relieue him . For first if Christ died but one kinde of death ; and of his bodily death no Christian may so much as doubt , then by maine consequent out of their wordes , Christ died no death of the soule , let him take it how and which way he will. Againe , if Christ DIED ONELY IN BODY , as they likewise witnesse , then apparantly he died not any death of the soule , neither in your sense Sir Defenser nor in theirs . Lastly , what death of the soule can you shew mentioned in the Scriptures without the compasse of their diuision , that is , which is not sinne , or damnation ? Of sinne the Apostles wordes are plaine . p p Rom. 7. Sinne seduced me , and slew 〈◊〉 ; 〈◊〉 〈◊〉 , and I died ; as likewise that q q ●…hes . 2. q q Coloss. 2. we were dead in ( our ) sinnes . This death men li●…ing may die , as the Apostle saith of wanton widowes , r r ●… . Tim. 5. lyuing she is dead ; and of all the Gentils s s ●…phes . 4. walking in the vanitie of their minde , they are strangers from the life of God , through the ignorance that is in them , because of the hardnesse of their heart , who being past feeling haue giuen themselues to worke all vncleanesse euen with greedinesse . Where the hardnesse of mans heart , voide of all feeling or 〈◊〉 of God , and so running on in all wickednesse , is by the Apostle defined to be the death of the soule which is a depriuing or ●…anging from the life of God. The second death , as I before haue shewed , is the la●…e burning with fire and brimstone , into which the diuell and all the wicked shall be cast . Shew now a third death of the soule not in your extraordinarie fansie and folly , but in the word of God ; to which these Fathers proportion their speeches . If there be no such thing there , then directly , earnestly , and truely do these Fathers auouch , that Christ d●…ed no death of the soule . Of Fathers it may be your Mastership maketh small account , and will not sticke in the high perswasion of your great and deepe learning to reiect them all , as ignorant of the principles of their faith , and so fitter to be taught then to teach : but that proud peeuishnesse ( to giue it no worse words ) I leaue to the sober to censure : for an vpshot the Reader shall haue a cleere conclusion out of the sacred Scriptures , that the soule of Christ neuer was , nor could be dead ; and consequently that these learned and ancient Fathers deliuered sound and true doctrine touching the soule of Christ , and The soule of Christ liuing by gra●…e , could no way be dead . fully build their as●…ertions on the maine foundations of the Diuine Scriptures . It is euident by nature , sense , and trueth , that priuatiues can not concurre at one and the same time , in one and the same subiect . For the one expelleth the other , and so can not be found both together . Yea since the one of them cleerely remooueth the other , they can no more stand together , then may contradiction . For that which liueth , is not dead ; and that which is dead , liueth not . I meane alwaies the same time , and the same part . But the soule of Christ by the manifest and manifold testimonies of holie Scripture did alwaies liue in the fulnesse of faith , of hope , of loue , of grace , of trueth , of spirit . It is euident therefore that the soule of Christ neuer died , nor could die . Which of these assertions will you encounter ? that Christes soule may be aliue and dead both at one time ? You would seeme the leafe before , to shunne the shame of t t Defenc. pag. 140. li. 25. this absurditie , that Christes soule died and died not : will you now come plainely and grossely to it by auouching that Christes soule was at one and the same time LIVING AND NOT LIVING , DEAD AND NOT DEAD , that is both ALIVE AND DEAD ? If you doe , there is no man in England that hath either eies or eares to see or heare , but he will reprooue you for a manifest beliar of his sense , as well as of Christs soule . Will you smoothly set yourselfe to one side , and say that Christs soule was not aliue ? so many parts of life , as I haue named in the soule of Christ , so many pregnant proofes are there in holy Scripture that Christes soule was not onely liuing , but as full of life as of grace during the whole time of his passion . Neither is there any one of those things named by mee concerning the life of Christes soule , which you can take from Christ without apparent blasphemie . For if you depriue him of saith , hope , loue , grace , tru●…th , or the spirit of God ; you leaue him in Infidelitie , desperation , hatred of God , reprobation , falshood , and make him no way the Sonne of God , since they onely are the sonnes of God , who are ledde by the spirit of God. Now what shamefull and impious enormities these are , you can easily coniecture . So that of force you must confesse the soule of Christ to be liuing , and endued with all these parts and powers of the life of God , or else you must professe your selfe to be nothing lesse then a Christian . And euen the praiers which he made and obedience which he shewed in all and euerie his conflicts and agonies , prooue his soule not onely to liue , but to rest assuredly on the fauour and loue of God towards him , which are no fruites nor effects of the death of the soule , but exactly the conrrarie . Yet paine you thinke Christ might all this while suffer , and that most extreame ; which you call the death of the soule . ] Your calling sweete sower , good badde ; light darknesse , and life death ; changeth not the natures of the things , but conuinc●…th your owne ignorant and wilfull headinesse . You must call things in Christ , not as pleaseth your fansie , but as the word of God directeth ; and by witnesse thereof shall you neuer be able to proue , that Christs soule was dead ; since thence so many sure demonstrations may be brought , that Christs soule was alwaies u u Iohn 1. full of truth and grace , and of the Holy Ghost , not only in a greater abundance then either man or Angel hath , or can haue , but aboue all measure . And in this state if we should imagine with you , that x x Iohn 3. Christs soule suffred the greatest sense of torments that any creature can feele , yet this doth not inferre Christs soule to be dead , but expressely the contrary , since all paine , The soule of Christ in her greatest paines did most shew the life of patience and obedience to God. yea if it were possible , paine equall with hell it selfe suffered in this life with obedience and patience , ( such as all Christs sufferings were , except you will wrappe him as well within sinning as suffering ) doth conuince the soule of Christ to be rather liuing then dead ; as the martyrs of Christ had their soules then most liuing in their greatest torments , when force of intolerable paine excluded their spirits from their bodies . And therefore I doe not a little maruaile how lightly you leape to determine and defend the death of Christs soule , since all paine endured with patience , obedience , and confidence , prooueth the soule to be most aliue to God-ward , euen when she departeth , as not able to sustaine the fury and violence of the torment encreasing . And heerein appeareth your notable error in calling that the death of Christs soule , which the Scripture calleth his obedience and victory . For he was y y Phil. 2. obedient to the death , euen the death of the Crosse ; that is , in all his sufferings vnto the end : he z z Reuel . 3. ouercame , and sate with his Father in his Throne , as we ouercomming shall sit with Christ in his Throne . And other conquest in our conflicts there is none , then constant resisting all temptations , and patient enduring all afflictions , which Christ did before vs , and we must after him by his example , both which are most ●…uident ●…ignes & effects of the life and strength of the soule . To beleeue , and loue God , to hope in him , and call on him in pro●…perity , declareth the soule to be 〈◊〉 , but in ad●…ty and extrea●…ty to continue and 〈◊〉 those dueties of piety ; are as for●…ible powers and parts of the life of the soule , as the Scripture maketh any . Wherefore it is a grosse ouersight in you to call that the death of the soule , which the Scripture maketh the life of the soule , and to pronounce Christs soule to be dead in those respects , which the word of God teacheth to be the chiefest proofes of the life of the soule . If you slide from the sense of absolute and inherent paine to the feare and horror of dereliction and desperation in the soule of Christ ( for you role at your pleasure from one to another , and are constant in nothing , but in generall and doubtfull speaches , as were the first authors of this conceit ; ) and make that the death of the soule ; No temptations without desparation kill the soule . then know you that these temptations kill not the soule , till they plant infidelity and desperation in the soule of man from which I trust you will cleere Christ , or els I m●…st aske what difference betwixt you and a Turke . For the Iewes were not so wicked , as to take from Christ his trust in God , they said of him , as he hung on the Crosse , a a Matth. 27. he trusteth in God , but they thought God had failed him in suffering him to come to that cursed kind of death , wherein they knew not the wisedome or power of God. But no Christian can be excused by ignorance , if he diminish the faith , hope , loue , patience or obedience of Christ in all his sufferings ; and those not decreasing , it was no way possible for the soule of Christ to be but liuing , yea full of life & grace , how great soeuer the paines were , which he endured , or the temptations which he resisted . So that both fathers and Scriptures persue you narrowly to this straight , that Christes soule must either alwaies liue , and so your doctrine is vtterly false , which auoucheth the death of Christs soule to be the ground of our redemption ; or if it died , it must die with sinne , since without sinne there is no death of the soule ; and all paines and torments , that are possible in this life , if they be suffered with obedience and patience , doe rather demonstrate the life , then confirme the death of the soule , euen in the person of Christ Iesus . b b Defenc. pag. 142. li. 24. But our authorised Catechisme published by master Nowel and the homily sheweth that Christ suffered farre more sharpely then meere bodily death , euen the infinite paines of Gods wrath in his soule : which I pointed you vnto before , but you fairely leape it ouer . ] You belie the one , and confute the other ; and then charge me with leaping them both ouer . The homily which indeed is authorised , hath no such thing , as you report ; the Catechisme , which is only approoued to be taught to children in schooles , hath more then you any way like or receaue , and yet not that , which you now defend . The sorow and paine , which the Catechisme supposeth in Christs soule , was the feare and horror of eternall death ; that you not only refuse in plaine words , but refell with many reasons , as you thinke . The like you doe for Christs descent to hell , which the Catechisme confesseth to be , not the presence of Christs soule in Paradise , but an effectuall force thereof in hell , whereby the soules of the faithlesse saw their damnation to be iust , and the Diuel himselfe perceaued all his power to be destroyed and ouerthrowen . If you regard the Catechisme so highly as you pretend , why slippe you from it in these or other points at your pleasure ? why obtrude you that to others as authorised , which your selfe doe not admit ? indeed some men haue of late yeeres inclined to vehement and violent temptations offered to the soule of Christ in his sufferings , and some to feares and horrors euen of eternall death , as master Caluin , and the Catechisme , which you cite ; but if you may be suffered to shrincke from them at your liking , neuer blame me , if I doe not preferre them before all these fathers . Howbeit to speake vprightly without wronging them , I doe not see , that either the Catechisme or master Caluin doe expressely defend the death of Christs soule , or the second death , but only the feare and horror , not of a temporall hell , as you haue distilled their infusion , but of eternall death ; which you with might and maine reiect . And surely if they did contradict the confession of all these fathers , I would adhere to the primatiue church of Christ in matters of faith , rather then to the deuices of late writers dissenting from themselues and others . But touching the death of Christes soule I see no cause to depart from them , since they define no such thing , and therefore they a●…e idlely alleadged by you euen as the rest are by you proudly neglected . And till you leaue this contemning of ancient Fathers , and straining of later writers beyond their meaning , I for my part thinke you worthie of no charge in the church of Christ , neither of that you had , wherein you sowed as much cockle as corne , nor of that you may haue , except you change your mind ; and learne to teach nothing to the people of God , but what is warranted by the word of God. c c Defenc. pag. 142. li. 36. ` You say I should haue donne well to haue laied downe for a shew , which is written in Easy he laied downe his soule vnto death ; Verily if I had , it would haue made some shew . ] I said indeed the Prophet Esay would make a better shew for the death of Christ soule , then the Poet Terence , whom only you produced for proofe thereof : but such was then and still is your presumption , that on your bare word you will pronounce , what best pleaseth your fansie . Howbeit the words of Esay are but a shew for the death of Christes soule , since they exactly declare his bodily death to be the redemption of mankind . For when the soule in the Hebrew tongue , and in the old Testament is said to die , either by the soule are ment the vegetatiue and sensitiue powers of the soule , whereby the spirit of man is vnited to his body , and which are quenched by death ; or by death is ment the distraction of the soule from the body , which violence of death is common as well to the soule thrust from her body , as to the body left without a soule . That signification of the word soule the Apostle sheweth , when he praieth , the d d 1. Thess. 5. whole spirit , and soule , and body of the faithfull may be kept bla●…lesse vnto the comming of Christ , and saith e e Hebr. 4. The word of God pearceth to the diuiding a sunder of the soule , and the spirit : And this sense of the word death the Scriptures expresse , when they often mention , that the soules of the godly doe , or would die . When Iosephs brethren would haue slaine him , Ruben said vnto them ; f f Genes . 37. vers . 21. Let vs not strike him in the soule , that is , let vs not kill him . So Balaam seeing the glory of Gods people , said , g g Numb . 23. vers . 10. Let my soule die the death of the Righteous , and mine end be like his : that is , Let my soule depart in peace as the Righteous doe . And least any thinke , that Balaam spake he knew not what , Sampson willing to end his life with reuenge of the dishonour done to God by the Philistines insulting at his bonds and blindnesse , when he pulled the house on his and their heades , said , h h Iud●… . 16. vers . 30. Let my soule die with the Philistines . So Elias wearie of his life , i i 1. Kings . 19. vers . 4. desired for his soule to die , saying Lord take my soule ; he ment from his body . So Moses comparing a rape with murder , saith . k k Deuter. 22. vers . 26. This is as if a man should fall vpon his fellow , and kill him in the soule . And so Ieremie to Ierusalem , l l Iere 2. v 34. In thy bosome is found the bloud of the soules of the poore innocents . Infinite places are there in the Scripture to like effect . All which declare , that the soule of man feeleth the death of the body by her departing from it ; and that the Prophet Esay , when he said of Christ , He m m Esa. 53. v. 12 , powred forth his soule vnto death , Had no meaning but to describe Christs bodily death , in which the soule is powred out from the body , that is , wholy separated from it . The very phrase of powring forth the soule , which must needes be from the body , sheweth that the Prophet directly described the death of Christs body , by which the soule is emptied and powred out of the body , as out of a vessel replenished with it . So that heere you haue as much hold for the death of Christs soule , as you had before , which is vtterly none . n n Defenc. pag. 143. li. 1. You earnestly affirme that this word signifieth soule or spirit in a proper sense . Also how resolute are you forbidding to diuert from the natiue and proper significations of words , but when the letter impugneth the grounds of Christian faith and charity . ] In the Page ; 167. which you quote , I neither spake of this place , nor of this word ; and therefore your considering cappe was not on , when you so much mistooke my words . I know Nephesh is applied as well to beasts , who haue no soules , as to bodies once liuing , but then dead . And therefore of Nephesh I affirmed no such thing : of S. Lukes words repeating Dauids , and exactly distinguishing the soule from the flesh in Christ , I did indeed auouch , and still doe , that we must not rashly depart from the proper significations of that and other words in the Scripture , except the letter breed some inconuenience to faith or good-maners . But what is that to this place , where though the word Nephesh be granted properly to import the soule , yet the rest sheweth it to be referred to the death of the body , because the soule is powred forth of the body by the death thereof , where before it was conteined and inclosed . o o Defenc. pag. 143. li. 15. The rather if we note that which followeth : he was counted with sinners ; that is he was punished by God as sinners are punished , and not by the Iewes only counted among Theeues . ] You take vpon you to controle both the Prophet and the Euangelist ; who refer this misiudging of Chri●…t to men , & not to God. Esay saith , p p Esa. 53. v. 4. We did iudge him as plagued , and smitten of God , but he was wounded for our transgressions . And S. Marke , when the Iewes had crucified Christ amidst two theeues , saith ; q q Mark. 15. vers . 28. Thus the Scripture was fulsilled , which saith he was counted among the wicked : Thereby noting their errour , not Christs desert . Besides it is somewhat saucily said , that Christ was accounted wicked in the righteous iudgement of God , & not by the malitious error of the Iewes . Such pleasure you take against both Scriptures and Fathers to auouch what you list , yea though it draw with it an iniurious slander to the sonne of God. The words of the Prophet , he t t vers . 9. made his graue with the wicked , compared with those that solow , though he did no wickednesse ; clearely conuince , that Christ was an innocent , though he were counted and vsed with malefactours ; and that the Prophet neuer ment to correct Gods iudgement as corrupt , but to shew the wisedome and goodnesse of God , deliuering his Sonne to be esteemed and vsed as wicked by the wicked , and not by himselfe . Howbeit there is no necessity to referre these words to the person of God the Father , but they more fittely expresse the humility of Christ himselfe , who made his graue , that is , was content to die in the midst of two Theeues , and to be buried as they were , considering the coherence with the words precedent ; which out of all question must be vnderstood of Christ himselfe . For thus they stand . s s vers . 8. He was cut out of the land of the liuing , he was plagued for the transgression of my people . t t vers . 9. He made his graue with the wicked Where no reason forceth any change of persons ; and so the same person of Christ , who was cut from the land of the liuing , made his graue with the wicked . u u Defenc. pag. 143. li. 11. But chiefly considering withall , that also before he made his soule a sinne offering . Therefore you must needs graunt , that Gods word maketh Christs soule to be sacrificed for our sinne . And we desire no other death of the soule . ] It is maruaile you doe not out of this place inferre , that Christs soule was made sinne , for the words are , when he shall make his soule sinne . But an offering for sinne is the vsuall signification of that word in the Scriptures , and therefore you did well in confessing so much , to saue me that labour . Christ then made his soule an offering for sinne ; what deduce you out of those words ? [ we desire no other death of the soule . ] In faith you be a sillie sacrificer , that know not a dead soule A dead soule is no sacrifice for sinne . to be no sacrifice for sinne . A dead soule is void of all things , which should please God ; and so can be no sacrifice accepted for sinne . x x Psal. 51. A troubled spirit ( sorrowing for sinne ) is a sacrifice to God , saith Dauid . But doth repentance kill or quicken the soule ? God y y Acts 11. giueth repentance vnto life , that is , he raiseth the soule first dead in sinne , by repentance vnto life . z z 2. Cor 7. Worldly sorrow causeth death , but Godly sorrow causeth repentance vnto saluation . Now saluation is not the death , but life of the soule . a a Hebr. 11. Without faith it is impossible to please God. And the sacrifice , that shall abolish sinne , must needs please God. It must then not want faith , by which the righteous liue . Wherefore by your leaue I make the cleane contrarie conclusion out of those wordes . The soule of Christ was a sacrifice for sinne ; but a dead soule is no sacrfice for sinne ; the soule of Christ therefore was not dead . [ Without death , you will say , there is no redemption for sinne . ] Without bloud , which noteth the death of the bodie , there is no redemption for sinne ; but the soule , I trust , hath no bloud to be shed . And so much the bodies of beasts offered , did prefigure , I meane the death of the bodie but not of the soule . Willing obedience , constant patience , and assured confidence in the soule of Christ submitting it selfe to the counsell and will of his Father , was the spirituall and inward sacrifice , which Christ ioyned with the externall and bloudie sacrifice of his bodie . For hauing two parts , as all men ha●…e , a soule and a bodie ; neither part might be withdrawen from this sacrifice ; but his bodie must be yeelded vnto death , and his soule must yeeld her selfe pure , vndefiled , and void of all spot , yet feeling and enduring withall meekenesse and humblenesse of heart , the paine of death separating her from her bodie . And graunt the soule were heere taken for life , what so great improper or vnused speach is that , since the soule is truely and properly the life of the body . b b Defenc. pag. 143. li. 16. We denie not but this phrase , Animam ponere , is to lay downe the life , and in diuers plac●…s signifieth no more then simply to die , both concerning Christ and other men : yet this is no necessarie reason that heere in I say the soule should be taken figuratiuely for the life onely ; the rather seeing heere the text precisely setteth downe the great worke of our redemption , and to take it as we doe literally , impugneth no ground at all of faith or charitie . ] The words to lay downe or power forth the soule import as you confesse , not the death of the soule , but the death of the bodie . And since in the words of Esai , Christ powred forth his soule vnto death , there can by no learning bee more concluded out of that place , but that Christ willingly layd downe his soule to depart from that bodie , which is no way the death of the soule , as you fansie , but a plaine description of the death of Christs body . And where for your pleasure you will take it litterally , that is no proofe for the death of Christs soule , because the word soule may bee properly taken , when it is powred forth of the bodie by death ; but it noteth a willing submission to death , where otherwise our soules are taken from vs , or we loose them whether we will or no , when we are left or put to death against our wils . c c Defenc. pag. 143. li. 27. Austen hath not a word against vs , in that great place which you cite , his whole argument being to an other purpose . ] Austins wordes in that place be pregnant against you for all your dissembling . d d August . in Iohannem tractat . 47. Quid fecit passio , quid fecit mors , nisi corpus ab anima separauit ? What did ( Christs ) passion , what did death , but separate ( his ) bodie from his soule ? If the death and passion of Christ did nothing but separate Christs soule from his body ; then neither Christs death nor passion preuailed to the death of his soule . And if his soule were not touched by death , then was it neuer dead : and so much Saint Austen witnesseth in the very same tractate . e e Ibidem . Verbum non est mortuum , anima illa non est mortua . The word died not , the soule ( of Christ ) died not . And therefore the death of Christ , which the Scriptures euery where note , was the breathing of his soule out of his body , & not the separating of his soule from God , as you would haue it . Austins purpose in that place you little conceiue , if you make him haue but one purpose . As occasion serued he taught many things pertinent & incident to his text , which was large , euen from the 10. verse vnto the 20. of that f f Iohn 10. Chapter : And these words , I lay downe my soule for my sheepe , being part of his text , he had iust occasion to treate , what death Christ died for his sheepe , which was neither the death of his diety , nor the death of his soule , but only the separating of his soule from his bodie , if this make not against you , you haue good lucke , that nothing will reach you : his words refute the foolish error , which you would establish , that by the Scriptures Christ may be said to haue died the death of the soule , as well as the death of the bodie , which Austen expressely contradicteth , auouching the one , and denying the other , in as plaine speach , as any wise man can require . g g Defenc. pag. 143. li. 34. All your other discourse heere against me is almost nothing but reuilings and reproches and bitter skoffes . Yet you say you haue not learned nor vsed to giue reuiling speaches . Haue you not learned it ? is it then naturall vnto you ? N●…y you meane these are fatherly warnings and admonitions . If your fatherly admonitions are such , what are your Lordly rebukes ? If these be your bishoply blessings , what are your cursings ? ] What my discourse is against H●… your defendour 〈◊〉 som what pleasurable . you , mu●…t bee left neither to your censure nor mine , but to the Readers . If I called your conclusions bold and foolish , shewing neither learning nor wit ; but sauouring onely of the vanitie of your owne conceits , the trueth forced me so to doe , which I might not betray . When you reiected the iudgements and expositions of the fathers one after an other , as k k Trea. pa. 69. li. 67. 68. fond and absurd , void of sense , reason , and likelihood ; yea most absurd , and too fond to be spoken ; and trampled on their names & credits , as you would on nutshels , affirming i i Ibid. pa. 95. 96. It is onely the Fathers abusiue speaking and altering the vsuall and ancient sense of words , that bred this error ; their vnapt and perillous translating , that confirmed the same ; and that is a thing too rife with the Fathers , yea with some of the auncient est of them , to alter and change the Authentike vse of wordes , whereby it is easie for errors and grosse mistakings to creepe in ; is , or ought any good man to be so patient , or rather negligent as to heare a parrat thus prate against the whole Church of Christ in her best times next after the Apostles , and not onely to spare his folly , but to reuerence his pride ? For my part I must confesse , I tooke my selfe bound in duety to yeeld him no more regard , then he deserued , that thus sought to blaze his errors with contempt of all men saue of himselfe . If therefore your absurd positions and proofes , S. Treatiser , did not iustly prouoke these replies , which I made , in the opinion of any wise and Christian Reader , I crie your mercie ; but if you thinke me to blame for not taking you to be some Patriarke of Vtopia , because you can scoffe and mocke as well at Bishops , as at fathers , Salomon aduiseth me to answere some men according to their merits , k k Prou. 26. least they seeme wise in their owne eyes . Your Mockes I remit to your selfe , I am as readie to bear●… them for the trueth , as you to giue them . Howbeit you wanted colours in your coate , when you made such pastime with the blessing of Bishops ; and pepper in your porrage , when I taking learned for skilfull , ( which is not strange to any saue to you , whose skill is void of all good learning ) you would needs make your selfe such mirth , that railing must be naturall to me , because I was not learned or expert therein . I wish these were the worst of your toyes , and then my sufferance should quiet the whole . l l Defenc. pag. 144. li. 8. Finally that is not true , where you say , the flesh doth often signifie the soule in vs. ] Is it ignorance or malice which driueth you to this waywardnesse , to auouch you know not , or care not what , so you seeme to crosse that I say ? better learned then you , or I , obserued that before me , which you affirme to be false . Austen saith , m m August . d●… 〈◊〉 & Symbolo ●…a . 10. Anima cum carnalia bona adhuc appetit , caro nominatur . The soule , so long as it affecteth fleshly things , is called flesh . And Ambrose . n n Ambros. in 6. c●… . 〈◊〉 . ad Romanos . Caro aliquando corpus intelligitur , velipsa anima sequens corporea vitia . The flesh is sometimes vnderstoode to be the bodie of m●… , or the soule it selfe addicted to corporall vices . And Ierom. o o H●… . in 5. ca. ●…pist . ad Galat. Anima inter carnem spiritumque consistens , quando se tradiderit carni , caro dicitur . The soule consisting betweene the fles●… and the spirit , when it yeeldeth it selfe to the flesh , is called flesh . And least you clamour against these Fathers , as your Treatise doth , that they change the authentike vse of words , heare what Zanchius a man of good iudgement , though a late writer , saith thereof . p p Zanchij tractat . Theologic●… de peccato originali Thes. 6. Flesh and bloud reuealed not this vnto thee , saith Christ to Peter . The mind of man he calleth flesh and bloud : why so ? because it is wholy corrupted by the flesh , so that it sauoureth nothing but flesh . How thinke you Sir , is it true or false which I sayd , that the soule is often called flesh because of her corruption , as well as the bodie ? q q Defenc. pag. 144. li. 12. Heere I desire the Reader to change a worde or two in my former Treatise : for alwaies to set vsually , and for a Man to set Christ. Because since I finde that flesh and spirit together applied to men doe once ( 2. Corinth . 7. vers . 1. ) signifie meerely the body and soule . Which then I thought euery where did signifie in vs our corrupt and regenerate man. Which ouersight the Bishop spieth not , but in this place confirmeth . The Bishop , that professed hee found fewe true sentences in your Treatise , had neither will nor leasure to traduce them all ; but obseruing your errors in doctrine , remitted this and many other ouersights as not preiudicing the maine point in question . As for his confirming it , that is one of your vsuall verities , who by the defending of falshood haue gotten you such an habite , that you can scant see or speake a trueth , when it toucheth but the skirts of your cause . And how come you now to put so great a difference betwixt alwaies and vsually , where before you did interpret alwaies to be ordinarily ? but now you finde flesh and spirit together applied to men once to signifie meerely the body and soule . Meane you in all the Scriptures , or in the new Testament onely ? You call it the r r Treatis . pag. 136. li. 8. perpetuall vse of the Scripture , and so must include the old Testament as well as the new , except you will barre the old from being part of the Scripture . What then shall become of that , which Moses so often ascribeth to God , when he saith ? s s Numb . 16. & 27. O God , the God of the spirits of all flesh . Praieth he for the spirits of men , or of beastes ? If you will straighten your wordes to the new Testament , how insolent a bragger , and negligent a Reader of the Scripture are you ; that first said it was alwaies so , and now correcting your error say you finde it once otherwise , where a childe might easily haue found it oftner . The Apostle decreed the Offender at Corinth to be t t 1. Co●… . 5. deliuered vnto Sathan , for the destruction of the flesh , that the spirit might be saued in the day of the Lord. And to the Hebrewes he telleth vs , u u Heb. 12. We had fathers of our flesh , which corrected vs , and we reuerenced them . Should we not much more be subiect to the Father of spirits ? In both which places the spirit of force must signifie the substance of mans soule . x x Defenc. pag. 144. li. 19. Finally to make an end with your Fathers and Councels , I haue shewed before that your large claime prooueth a very short gaine . For in substance and full effect they are euidently and generally against you and for vs. If thou thinke Christian Reader , that I charge this man vniustly with impudent facing , behold but these wordes , and say what thou thinkest of them . He that hath not brought , nor can not bring one euident or pertinent word out of any Father for the death of Christes soule ; he yelleth out with open throat●… , that generally and euidently they are in substance and full effect for him and against me . It is no time heere to repeat , what is past ; by that which is said , thou maist easily iudge , on which side the Fathers stand with full confession of the trueth and their faith . Bragging is boies play , where all performance wanteth . y y li. 24. [ As for their denying that Christ died in his soule , I haue answered before . ] With senselesse and shamefull shifts , that Christes soule died not as the body did , that he died not the ordinary death of the soule expressed in the Scriptures , but an extraordinary newly deuised by your selfe ; and more then this in summe and substance you haue not said one word . z z li. 25. [ Further where you bring them in many places saying by his bloud onely he redeemed vs , and he suffered onely in his body , they are abused by you woonderfully , not in their wordes but in their meaning . ] You would faine change dying into suffering , and haue your Reader imagine , that I say Christes soule suffered nothing at all ; but these are now so stale tricks of yours , that euery man reiecteth them as fast as I doe . From death you 〈◊〉 to sufferings , from sufferings to proper sufferings of the soule , to which you àdde as a supplussage , the paines of the damned from the immediate hand of God. And so where you finde any Father affirme that Christ GRIEVED , FEARED OR SORROWED in soule , which are the naturall passions of mans soule common to good and badde , you looke no farder , but presently pronounce that Father maketh euidently with you . But awake out of this ignorant l●…thargie , there be many steps betweene their words and your wiles , which you will neuer tread ouer with any the least shew of truth or proofe . If I haue not abused their wordes in alleaging them , as you confesse , and I assure my selfe , I haue not , but where the Printer perchance hath made some fault , which no man can auoid , ( as pag. 81. August . de Trinitate li. 11. the Printer hath set for lib. 13. and some such ) then haue I lesse abused their meaning ; whereof I make euerie Reader iudge , and so referre my collecting to their censuring , which is no abuse . a a Defenc. pag. 144. li. 28. They striuing against Arians and such other heretikes , who would haue Christs Deitie to take part in his sufferings for our redemption ; the godly auncient writers doe heereupon say , he suffered and satisfied for vs onely in his body , not excluding the proper and immediate sufferings of his spirit . Let the Authors themselues be viewed , if you thinke 1 affirme of them falsely . ] Against whom they write , is not so much , as what they write , and how they confute those heretikes , whom they vndertake . The positions , which they establish out of the Scriptures against such heresies , are most to be regarded ; by their proofes you shall see their purpose . To confound those misbeleeuers , that would haue the Godhead of Christ suffer in his flesh , or together with his flesh , the Fathers do soundly oppose , first that the Godhead is inuiolable , impassible , immutable , and such like properties of the Godhead . Secondly that the soule of Christ was subiect to no kind of death , neither of sinne nor damnation , which are not the death of the body , as you wilfully , but most absurdly would wrest it : and therefore the Godhead was much more free , not onely from this death of the bodie , but from all touch of any kinde of death . Thirdly , to shew what it was in Christ that died , since neither the Deitie nor the soule of Christ could die any kinde of death , they prooue that that which died , was a mortall bodie , buried and raised againe the third day according to the Scriptures . Which accidents and attributes belonging onely to the body of Christ ; It is most certaine by the sacred Scriptures that onely the body of Christ was yeelded to death for the redemption of our sinnes . These be the chiefest of their reasons , though they haue many others tending to the same issue , which whether they truely and effectually exclude the death of Christes soule from the worke of our redemption , I leaue it to their iudgement , that shall peruse the former places by me cited ; or view the Fathers themselues in their full discourses . And yet a number of these Fathers in the places by me alleaged doe not refute the Arians , but handle professedly other points of our redemption & saluation : as Tertullian in his booke of the Resurrection of the flesh , Chrysostom in his Homily of drunkennesse & of the resurrection , Augustine in his 99. Epistle , & those Chapters of his fourth Booke de Trinitate , which I produced ; Gregorie vpon Iob , Bernard in his Sermons to the Souldiers of the Temple , Bede in his Homilies , and Albinus in his questions : these I say doe not there take in hand to refell the Arians , but to deliuer what kinde of death Christ died to free vs from all deaths ; And resolue , as we may read , that by one kinde of death , which was the death of Ch●…istes bodie onely , both our deaths of body and soule were vtterly abolished . And whether this be true or false , which I auouch , I wish no better triall then the present view of their sayings , whom now you stroke as auncient and godlie writers , but not long since you stript as fond , absurd , the peruerters of Authentike words , and occasioners of grosse errors . b b Defenc. pag. 145. li. 1. Tertullian and Cyrill will giue a taste heereof for all the rest . ] You will giue a fresh taste of your vnlearned mistaking them , otherwise their places as they make nothing for your pretences , so were they obiected and answered before . [ c c li. 2. In Tertullians wordes , Christes flesh , is expresly opposed to his Deitie , not to his soule ; so that euidently he meaneth thereby his whole manhood . ] If you meane that Tertullian still conceaued Christes fl●…sh to be humane flesh , that is not amisse , but wide from your matter : But if you would obserue , that Tertullian in that tractate speaking of Christes flesh , doth not distinguish it from Christes soule , or maketh common to Christes soule whatsoeuer he there a●…firmeth of Christes flesh , it is a palpable and pestilent vntrueth . When he saith , H●…c vox carnis & animae , id est hominis . This was the voice of his flesh , and of his soule ; that is of his Manhood ; doth he not in exact wordes distinguish Christes flesh from his soule ? Againe where he saith , d d Tertullianus aduersus Praxeam . Denique ( spiritum ) posuit & statim obijt : spiritu enim manente in carne , caro omnino mori non potest : Christ laid downe ( his spirit ) and straight way died ; for his spirit abiding in his flesh , the flesh could not die at all : can there be any doubt , but the name of Christs flesh here doth not containe his humane spirit or soule , though you auouch the contrarie ? Of the attributes of Christes flesh he saith , & e e Ibidem . videtur , & contrectatur per carnem . Christ is seene , and handled by the flesh ; which I hope he is not by his soule . Though therefore he often interpret carnem , id est hominem ; flesh , that is man , shewing he speaketh of Christ , who had both body and soule , yet that doth no way prooue , that what hee affirmeth of Christes flesh must be common to both parts of Christes manhoode ; which simple shift when you haue once taken vp , you can neuer make an end of it . f f Defenc. pag. 145. li. 5. If he had ment to exclude any part or facultie of the soule from suffering , as he doth his Godhead , he had consirmed that heresie against which he striueth , as before I noted . ] You keepe close to your owne notes , though they want both trueth and iudgement . To make Christes soule as impassible as his Godhead , was to make him no man ; for mans soule is mutable , & subiect to affections and passions , which God is not . But what is this to the death of Christes soule , if it were an humane soule and not equall with his Deitie ? or what heresie doth this confirme , if Tertullian deny Christs soule to be mortall , which he ascribeth to the flesh of Christ ? You talke much of heresi●…s , but take heed , you leape not head and eares into them , whiles you deuise new deaths , and new hels for the soule of Christ without and against the rules of the sacred Scriptures . g g Defenc. pag. 145. li. 7. It seemes he yeeldeth the name of death to this suffering of Christes whole manhood ; in saying , quod vnctum est , mortuum ostendit : that died , which receaued the annointing . For I hope his spirit was anointed with the holy Ghost , as well as his flesh . ] You doe we●…l to ad●…e seeming to this saying : for to him that vnderstandeth little , it may so seeme , when in trueth it is nothing lesse . Tertullian interpreting the name Christ , which is as much as Anointed , saith ; Christ died , not as he was the word , and Sonne of God , but as he was Anointed , that is in his humane flesh , which was anointed as well as his humane spirit . Doth he say , all that was anointed , died , as you most falsly would enforce his speech ? It sufficeth then that he died , not as he was God , who can no way be subiect to death , but as he was man hauing one part mortall , which was his bodie ; and he died that death , which is common to all , I meane the separating of the soule from the body ; not that which is speciall to the wicked , as rei●…ction from the fauour and grace of God. Tertullians owne words next before are these . h h Tertullianus aduersus Praxeam . Cum duae substantiae censeantur in Christo Iesu , diuina & humana , cons●…et autem immortalem esse diuina●… , cum mortalem quae humana sit , apparet , quatenus eum mortuum dicat , id est 〈◊〉 carnem , & hominem , & silium hominis , non quâ spiritum , & sermonem , & filium Dei. D●…do ●…que Christus mortuus est , id est vnctus ; id quod vnctum est , mortuum ostendit : 〈◊〉 〈◊〉 c●…rnem . Where there are two substances in Christ Iesus , a diuine and ●…n humane , and it is c●…rtaine , that the diuine is immortall , and the humane mortall ; it is plaine wherein the Apostle pronounced Christ to be dead , that is , as he was flesh and man , and the Sonne of man , not as he was a spirit , and the word , and Sonne of God. In saying then Christ , that is the Anointed , was dead , he sheweth that which was Annointed , euen his flesh to haue beene dead . Will you teach out of these wordes , that Christes soule was certainely mortall , because it was not his diuine substance , and that he died in soule , because he died in his humane nature , as a man , which Tertullian expoundeth to be his flesh ; and likewise his death to be the laying downe of his soule , or breathing out of his spirit as the Euangelist describeth it ? i i Defenc. pag. 145. li 14. My false translating of him , which you note , is not worth the noting , but you doe worse in false placing those his last rehearsed words for aduantage : in Tertulli●…n they are vsed more generally comming long before . ] Your mistranslating can not be defended , and my misplacing , as you call it , is no way preiudiciall either to the truth , or the authors intent . What should hinder me to alleage diuers sentences out of any Writer occurrent in one and the same Treatise , and tending all to declare his meaning , and to d●…ct your misconstruction of him ? I vse to set Ibidem by the side , to shew that it is a new sentence ; which if the Printer omit , what wrong is done to the Reader , so long as I adde or alter nothing , as you do ? He that will rightly conceiue anothers sense , must compare his words vttered in the same discourse , and belonging to the same matter . You say they are vsed more generally in their owne place , this were somewhat , if your saying were any thing worth ; but if they be diuers proofes of one thing , though in place one before another , they all haue one intention , and must haue one construction . Your maner is to make what you list of euery mans wordes , my course is to shew by the wordes precedent and consequent , that I take the right sense of each Writer , not vpon the aduantage of one word wrested from the rest ; but out of the whole context , to manifest the true meaning of ech mans speach . If therfore Tertullian had said , Haec mors est carnis & animae , this is the death of soule and flesh , as he saith , Haec vox est carnis & animae , this is the voice of soule and flesh , It had been worth the obiecting ; and yet I must tell you , that Tertullian being of opinion , that the soule was traduced with the seed of the body , when he diuideth a man into flesh , soule , and spirit , as heere he doth , by naming all three parts ; it may well be doubted , whether he spake of the substance of the soule , which is a spirit ; or of the powers of sense and speach , which faile by death and are often comprised in the name of the soule . But it is cleare by Tertullians owne words , that Christs humane spirit was not dead or forsaken , since he there vrgeth , it was committed to the fathers hands , and consequently was not forsaken , nor left to death , as the rest of Christs manhood was . k k Tertullianus aduersus Praxeam . Caeterum non reliquit pater filium , in cuius manibus filius spiritum suum posuit . Denique posuit & statim obijt : spiritu enim manente in carne , caro omnio mori non potest . But the Father did not forsake the Sonne , into whose hands the sonne laid downe his spirit . For he laid it downe , and presently died : the spirit remaining in the flesh the flesh could not die at all . The Father then left the flesh of his sonne vnto death , but he tooke Christs spirit into his hands , and so for the sonne to be forsaken , was nothing els but for his flesh to be left to death . This is Tertullians owne exposition of himselfe , howsoeuer you would dally and deceaue both your selfe and your Reader by generall or speciall , before or after . l l Defenc. pag. 145. li. 24. Cyrill also euen in that booke which you cite for you sheweth that he excludeth but Christs deity though he mention only his suffering in flesh . Christ then is God , impassible as God , passible according to the fl●…sh . ] You put a whole But to Cyrills sense , more then you find in his text , and yet the words passible and impassible , are not the things , we striue for . Impassible is that , which by no possibility can admit any mutation or alteration , by force or affection , which is proper to God alone . So no part of Christs manhood was impassible . But though his soule were passible with diuers affections and impressions , how will it follow from these or any other words in Cyrill , that Christs soule died ? Cyrill hath in many words shewed , which I before haue cited , that Christs soule was subiect to all humane and naturall passions or affections but without sinne or corruption ; in this sense what doth it helpe you to haue the soule of Christ passible by nature , and not impassible as his godhead is ? but you loue to loyter , that thus still repeat one lesson , not only besides your booke , but against your booke . m m Defenc. pag 145. li 30. In a word so doe all the rest , as before is partly noted . ] A totall summe is as soone made of lies , as of trueths . All the answer you giue is , they spake against other Hereticks , not against you ; but this is the danger , that if such points , as they prooue against other Hereticks , make against you , you had need beware of the coniunction and communion between you and other Hereticks . Against n n li. 31. Nestorius they affirme , you say , the vnion of Christs natures . ] Why skippe you o o Sermo . fo . 331. Athanasius , Epiphanius , Ambrose , and Augustine , that neuer heard of Nestorius ? who teach directly , that Christs suffering of death mentioned in the Scriptures , was the suffering thereof in his mortall bodie , which died and rose againe ; and by the death of this body was the ransome for vs all payd . p p Ambros. in Luc●… ca 4. de ductu Christi in desertum . What pray ( saith Ambrose ) could there be ( for death and Satan ) but his bodie ? You say his soule . q q August . in Psal. 148. Accepit ex te vnde moreretur pro te . Non posset mori nisi card . Non posset mori nisi mortale corpus . Christ tooke of thee ( sayth Austen ) wherein he might die for thee . There could die ( in him ) nothing but flesh . There could die ( in him ) nothing but his mortall bodie . These and many such places yon cleanly skippe , and tell in a word they are all for you . [ r r li. 32. They preserue the properties of ech . They therefore holde not his only bodily sufferings . ] Nay they therefore holde not the death of Christes soule , since that is no necessarie propertie of mans nature assumed by Christ. Their reasons likewise and expositions of the Scriptures , which you peruert , exclude your conceit of the death of Christes soule most apparently . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Deitie could not suffer ( death , say they ) because it was no bodie . Then onely the bodie could suffer that death which Christ died . And since the soule is no bodie , that also must be free frō the death which Christ died . These positions likewise of the Christian faith , that the Son of God was wounded , crucified , dead , and rose againe for vs all , they expound to be expresly meant of his bodie wounded , crucified , dead , and raised the third day ; so that where you would cauill , that the name of Christes flesh importeth his soule as well as his body , they directly refell you , and pronounce all these things to be verified of his body , and not of his soule or deity , since nothing in him could suffer death but his body . And the Scriptures that Christ by the grace of God tasted death for all , and by death conquered him that had power ouer death , and such like , they exactly referre to the death of his body ; which argueth all your doctrine of the death of Christs soule to be meerely superfluous , if not wholy pernicious . f f Defenc. pag. 145. li. 33. Is this then your great boast of all the Fathers and councels ? nay are they well vsed at your hands , to be thus drawen clean from their purpose to an opinion which they neuer thought of ? is this good dealing towards Gods people to tell them , that the Fathers generally teach the only bodily sufferings of Christ and denie our assertion of his soules peculiar suffering , which they iustifie and con●…irme indeed ? ] Intrueth good Reader if I were not too well acquainted with this mans vnshamefastnesse , I should thinke I rather heard a plaier on the stage , then a Pen-man in the Church . Is it possible for a man of any learning or vnderstanding thus in print and open view of the whole Realme to rage , revell , & rush on with lying , craking and facing , when he speaketh not one true word ? for first , Sir flincher , is this the point heere or any where proposed by me , whether Christs sufferings were only bodily ? did I promise or produce any Fathers to that end ? is it not the death of the soule , and the paines of the damned , which I impugned in Christs sufferings ? haue I not most truely performed , which I euer professed , that the whole Church of Christ for so many hundred yeeres neuer thought , neuer heard of the death of Christs soule in the worke of our redemption , but rested their faith on the death of Christs body as a most sufficient price both for the soules and bodies of the faithfull ? What cunning then is this , first to shift your hands of that , you can no way prooue , though you still doe and must professe it , and then to clamour at me for drawing the Fathers cleane from their intent and meaning ? is this the way to credit your new Creed , by such deuices and stratagemes to intertaine the people of God , least they should see how farre you be slid from the ancient & primatiue Church of Christ ? take a while but the thought of a sober man , and this pangue will soone be ouerpast . Did you not vndertake to prooue the death of Christs soule , by Scriptures , which indeed I first and most required ; and haue you so donne ? looke backe to your miserable mistakings and palpable peruertings of the words of the holy Ghost , and tell vs what one syllable you haue brought sounding that way ? are your secrets such that they be no where reuealed in the word of God ? must all faith come from thence , and is your faith exempted , that it shall haue no foundation there ? are men and Angels accursed , that preach any other Gospell then was deliuered and written by Christs Apostles ; and shall you be excused for deuising a new kind of redemption by the death of Christs soule no where witnessed in the Scriptures ? you see how easie it were to be eloquent against you in a iust and true cause ; but words must not winne the field . What I impugned , my sermons will shew ; what I haue prooued , I will not proclaime . If I haue failed in that I endeuoured , the labour is mine , the liberty is the Readers to iudge . Let the indifferent read it , they shall find somewhat to direct them : let the contentious skanne it , they shall see somewhat to harle their hast , and perhaps to restraine their stifnesse . What euer it be , I leaue it to others , since the discourser hasteth towards an end , and so doe I. s s Defenc. pag. 146. li. 2 This is the profit that comes by ordinarie flaunting with Fathers , which many do frequent in these dayes . Thinke they , if the Scriptures alone suffice not for things in religion , that the Fathers will suffice ? or if the Scriptures may be wrested by subtle heads , that yet the Fathers can not . ] Is it not enough for your selfe to be a despiser of all antiquitie and sobrietie , but you must insult at them that beare more regard to either than you do ? If to flaunt with Fathers be so great a fault , which yet respecteth their iudgements that haue beene liked and allowed from age to age in the Church of Christ , what is it to fliske with pride and follie grounded on nothing but on selfe-loue and singularitie ? It were to be wished , that euen some of the best writers of our age , as they thinke themselues , had had more respect to the auncient Fathers , then they shew ; we should haue wanted a number of nouelties in the Church of God , which now wee are troubled withall , as well in Doctrine as in discipline . This course of concurring with the lights of Gods Church before our time in matters of faith , though you mislike , other manner of men then you are , or euer will be , haue allowed and followed , as u u August . contra I●…num . li. 1. Augustine , x x Theodor. diol . 2. & 3. Theodorete , y y Leo epist. 97. 〈◊〉 . Leonem . Leo , z z Cassi. de incarnat Domini li. 7 ca. 5. Cassianus , a a Gelas. de duabus in Christo nat●…ris . Gelasius , b b Vigilius li. 5. cap. 6. Vigilius , and the two c c Hispalensi concilium 2. ca. 13. councels of Hispalis , and others ; not doubting the sufficiencie of the Scriptures , but shewing the correspondencie of beleeuing and interpreting the Scriptures in all ages to haue bene the same , which they imbraced and vrged . And in all euennesse of reason , were it better to feede the people with our priuate conceits pretended out of Scripture ; or to let such , as be of iudgement , vnderstand , that we frame no faith but such as in the best times hath bene collected and receiued from the grounds of holy Scripture , by the wisest and greatest men in the Church of God ? your only example turning and winding the words of the holy Ghost to your owne conceits , will shew , how needfull it is not to permit euery prater to raigne ouer the Scriptures with figures and phrases at his pleasure , and thence to fetch what faith he list . If you so much reuerence the Scriptures , as you report , which were to be wished you would , why deuise you doctrine not expressed in the Scriptures ? Why teach you that touching mans redemption , which is no where written in the word of God ? Indeed the Scriptures are plaine in this point of all others , what death Christ died for vs , if you did not peruert them against the histories of the Euangelists and testimonies of the Apostles . Omit the description of his death so farely witnessed by the foure Euangelists , what exacter words can we haue then the Apostles , that Christ d d Coloss. 1. pacisied things in earth , and things in heauen by the bloud of his crosse , and reconciled vs , which were strangers and enemies , in the bodie of his flesh through death . Beleeue what you reade , and what you reade not in the word of God , beleeue not , and this matter is ended : but by Synecdoches without cause you put to the Scriptures , not what you read in them , but what you like best , and by Metaphores and Metonimies , you will take bodie for substance , and flesh for soule . And so where the Apostle auoucheth , that we were reconciled to God , through death in the bodie of ( Christs ) flesh , you tell vs , we could not be redeemed without the death of Christs soule , and the essence of the paines of the damned suffered by suddaine touches from the immediate hand of God after an extraordinarie manner . If you teach no doctrine but deliuered in the Scriptures , aband on these deuices not expressed in the Scriptures . If you content your selfe with the all sufficient word of God in matters of faith , you must relinquish the death of Christs soule and paines of the damned as no part of our redemption , since there is no such thing contained in the word of God. To me and others that beleeue , the words of Paul are sufficient , declaring this to be the very ground of the Gospell , which hee receiued and deliuered , that Christ e e 1. Cor. 15. died for our sinnes according to the Scriptures , and that he was buried , and that hee arose the third day according to the Scriptures . Whence by a full and faire coherence I collect , that whatsoeuer died in Christ according to the Scriptures , that was buried and raised the third day according to the Scriptures . But it is more then manifest by the Scriptures , that the soule of Christ was neither buried , nor raised from death the third day , but onely his bodie . It is therefore as plaine to me by the all sufficient word of God , that the soule of Christ died not for our sinnes according to the Scripture . Your f f Defenc. pag. 146. li 23. section touching materiall fire in hell , I haue sifted at large before , I shall not neede to say any more of it . Your hemming in all the world on your side , g g Defenc pag. 147. li. 25. not some , nor the most , or best , but euen all , and euery one , both Churches and writers in the world , who are Protestants ; & leauing none to vphold the doctrine which I deliuer , but Papists , Iesuites , and Friars , is , as I told you before , and must tell you againe , an egregious lie , so loud and leud , that all the belles in London , if they should iarre together , could not yeeld a more offensiue sound . That euery new writer speaketh of some feares , sorrowes , temptations , or painefull sufferings in the soule of Christ , neuer was , nor is , by me denied , neither doe I in my Sermons take vpon me to determine , what feares , temptations , paines and sorrowes Christ might and did suffer in his soule : onely I added , that we must beware , we diminish not his faith , hope , loue , confidence , obedience , patience , and other gifts and graces of the spirit of God in the soule of Christ , which the Scripture cleerely maketh to be without want , defect , or measure in him . Shunning those sands , I left euery man to his libertie to speake or write of Christes feares and sorrowes , as farre as any circumstance of holy Scripture did duely enforce : but the death of the soule , the paines of hell , and of the damned , and the second death if any sought to fasten on the soule of Christ , whosoeuer they were , they did it by their owne surmises , they had no warrant for any of those in the word of God , except they tooke the paines of hell figuratiuely for great and intolerable , such as sometimes the Godly in their humane weakenesse thinke and complaine they feele or feare , though they come nothing neere the true paines of hell , which cannot be endured in this mortall life and flesh by the euidence of nature and Scripture . This being my constant course , as my Sermons printed doe apparently witnesse , what folly , what madnesse is this , so egerly and often to chalenge me for contradicting the whole world , when it is but your immoderate greedinesse or giddinesse to thinke , that everie man , who writeth any thing of the feares or sufferings of Christs soule , doth presently teach as you doe , the death of Christs soule and the substance of the most vehement paines of the damned , yea the second death to be a necessary part of our redemtion , which Christ must suffer , before he could ransome vs ? To censure mens priuate opinions I take no pleasure , some men otherwise very learned and laborious , haue dipped too deepe in that die , as your selfe proue and pronounce by reiecting and reselling the horror of e●… n●… death , in the soule of Christ ; though Master Caluin say , Christ CONFLICTED therewith ; and the Catechisme auouch , Christ was therewithall P●…VSED . If you may thus renounce and refute the first deuise and spredders ( as you thinke them ) of your proper and spirituall temptations and torments in the soule of Christ ; giue others leaue to receaue them no farder , then they concurre with the Scriptures , and with the primatiue church of God. I find diuers men speake diuersly , but very few and these late , that light on the death of Christs soule , and suddaine touches of the essentiall paines of the damned from the immediate hand of God , which is your fresh and new deuice : yea many that are caried away with the generall termes of Gods wrath and horror of his dreadfull iudgements against sin , no way like the death of Christs soule , and by speciall words debarre all mention of the second death in the sufferings of Christ ; and those as well English , as others . How false and soolish your vaunt is , of all and euerie church and writer in the world , that are Protestants , to be of your minde , will soone appeare to any that will reade and waigh the workes and wordes of Zuinglius , Musculus , Martyr , Bullinger , Aretius , 〈◊〉 new 〈◊〉 teach the sufferings of Christs soule without the paines of hell . Zanchius , and of sundry others as sound in faith , as ripe in iudgement , as diligent in reading , and sufficient in all kinde of learning , as the best you can name either broching or bowing towards your late conceits ; who though they teach , that Christ suffered in soule and body , as I doe , yet they assigne farre other sufferings in the soule of Christ , then your essentiall paines of the damned . I may not stand to make new discourses touching new writers ; a place or two shall serue for all , and so an end of this matter . Bullinger vpon those words of Esay Christ layd downe ( or made ) his soule a sacrifice sor sinne , saith . h h 〈◊〉 in 〈◊〉 〈◊〉 . ●…3 . To make his soule a sacrifice for sinne , is to offer himselfe to be a sacrifice to Purge sinnes . And he saith Christs soule , and not his flesh , not that the flesh of Christ was not offered for vs , but that whole Christ , body and soule , offered himselfe to God , and that willingly , from his heart , and of his owne accord ; and whole Christ was the expiation of our sinnes , licet interim neque diuinit as sit passa , neque anima mortua , sed caro ; de quare beati Patres Vigilius & Fulgentius contra Haereticos religiose disputarunt ; Though during that time neither his diuinty suffered , NOR HIS SOVLE DIED : but his flesh : whereof the blessed fathers Vigilius and Fulgentius haue religiously discoursed against Heretickes . Zanchius , whose learned workes are to me in steed of many writers , that are caried with faction and affection to vphold , whatsoeuer some other men say , though he could not for his often and great labours get time to finish his purposed treatise of mans redemption in that exact manner , that he hath donne the rest , yet commenting on S. Paules Epistles , as occasion was offered , he fully deliuereth the matter and manner of our redemption to be the only sacrifice of Christs body and bloud ; other propitiatory sacrifice for sinne then that he acknowledgeth none , though he ascribe to the soule as well her sufferings , as her sacrifice . i i Zanchius in ca. 2. epist. ad Philip. v. 8. All things prepared , which were requisite to offer the sacrifice for our sinnes , behold the Priest with his sacrifice , Christ with his body , the body I say of ( him that was ) God , who through voluntary obedience to his Father , and most ardent loue to vs , offered himselfe to God for a most sweet smell . And where did he offer himselfe ? on the altar of the Crosse : he suffered , and died , and that on the crosse . k k Ibidem . Patitur in anima summam tristitiam , timorem , ignominiam ; in corpore summos dolores , in singulis membris atrocissima flagella . l l Ibidem . In ligno moritur , vt mors per lignum ingressa in mundum per lignum tolleretur è mundo . He suffered in soule most exceeding heauinesse , feare , and shame ; In his bodie most bitter paines , in euerie member most grieuous scourges . On the tree he died , that as death came into the world by a tree , so it might be taken out of the world by a tree . m m Idem in ca. 1. ad Ephes. v. 7. To that point , how we are redeemed , the Apostle saith , by his bloud , that is by 〈◊〉 sacrifice , which consisted of the offering of his body deliuered to death , and his bloud shed 〈◊〉 〈◊〉 . 〈◊〉 fuit proprius modus , this was the proper manner , ( or onely way ) how we must be redeemed from the captiuitie of sinne and death . This n n Ibidem . sacrifice which is often signified by the name of ( Christe●… ) bloud alone , is that price of which the Prophets before , and after the Apostles say , we were redeemed ( by it . ) For o o Ibidem . we are redeemed , and haue remission of sinnes in Christ by his onely bloud . p p Idem de tribus 〈◊〉 . 1. cap. 5. test . 9. This is euen he , who by the onely sacrifice of his bodie should effectually clense the sinnes of the world . And so againe . The Apostle q q Idem in ca. 1. ep . ad Coloss. vers . 22. expresseth the materiall cause of our reconciliation , or the thing wherewith the Father reconciled vs to himselfe , to 〈◊〉 , by the oblation of the true and humane body of Christ deliuered to death for our sinnes . This he meaneth , when he saith in the body of his flesh through death . For this body , which was truely flesh , and an humane body ; not simply , but as it died , is the matter of our reconciliation , by that was reconciliation made . He r r Ibidem . ioineth the body with bloud , because both are the price of our reconciliation , and by both were our sinnes clensed . The Apostle then s s Ibidem . signifieth reconciliation was by the oblation of the body of Christ , as by the true sacrifice sor sinne . Zanchius speaketh not precisely , you will say , against the death of Christes soule . ] In plainely and fully deliuering the matter and meane of our redemption to be the ONELY SACRIFICE of the body and bloud of Christ offered on the crosse to death ; he excludeth all other ransomes for our sins , & so maketh the death of Christs soule not onely to be superfluous to mans saluation , but no meane of our redemption . For in his iudgement , t t Zanchius de tribus Elohim part . 1. li. 5. ca. 1 〈◊〉 10. Christ is the propitiatorie sacrifice for sinne , not simply , but as he died for vs with the shedding of his bloud ; and u u Ibidem . this ONELY SACRIFICE ( the shedding of Christes bloud vnto death ) God chose from euerlasting for the expiation of our sinnes , and promised the same from the creation of the world , and shadowed it with resemblances . And touching the death of the soule , if you teach as Zanchius doth , you will presently finde it is open blasphemie to ascribe to Christ any death of the soule . x x Zanch●… tractat , theologic●… de peccato originali . ca. 4. thes . 3 A triple death ( saith he ) God threatned to Adam for disobedience ; a spirituall death , which was the separation of grace , of the holy Ghost , and of originall righteousnesse from the soule and body of Adam , of which death in the Scriptures there is often mention made . This death Adam died as soone as he did eate . The second was a corporall death , whereby the soule is seuered from the bodie . To this Adam was presently ( vpon his eating ) made subiect ; though he did not straightwayes actually die . The third is euerlasting death , which is knowen to all , & of this death Adam was forthwith made guiltie . This triple death was the punishment of his disobedience . And vpon like occasion comparing the death of the soule and of the bodie , he saith . y y Ibidem in ca. 2. epist. ad ephes . vers . 5. There is a triple death ; spirituall , ( of the spirit or soule ) corporall , knowen to all men ; and the third is that eternall death pertaining to bodie and soule , wherewith all the wicked shall be punished in hell . These all God threatned to Adam , when he said , what hower soeuer thou shalt eate , &c. thou shalt die the death . For he straightway died in spirit ( or soule ) ; he incurred also the death of the bodie , because he became mortall ; and was made guiltie of eternall death . z z Ibid. We haue rightly said death to bee the priuation of life , and so of all the actions of life consisting in the separation of bodie and soule . The like we must say of the spirituall life and death . The spirituall life is a certaine spirituall and diuine force , whereby we are mooued to spirituall and diuine actions by the presence of the holy Ghost dwelling in vs. The holy Ghost regenerating vs in this spirituall life is as it were the soule thereof . And holy and spirituall thoughts , holy desires , holy actions both inward and outward are the operations of this spirituall life . What then is the death of the spirit ? euen the priuation of the spirituall life , and consequently of all spirituall and good actions in a man destitute of the presence of the holy Ghost , which should quicken him , comming from sinne , and for sinne . a a Ibidem . What strength hath a man dead in bodie to the actions of this life ? so neither can he , that is dead in spirit ( or soule ) , do any workes of the spirituall life . Heere is a full and true description of the death of the spirit or soule of man , which if you and your friends dare attribute to Christ ; then doth Zanchius fauour the death of Christs soule : but if euery peece hereof applied to Christ be euident heresie and infidelitie , then did Zanchius no way defend the death of Christes soule to be any part of our redemption ; and as for the second death , he acknowledgeth none , but that which is eternall , and inflicted in hell on all the wicked . Much more might be brought to like effect , shewing the true and onely meane and matter of our redemption and reconciliation to be the only body and bloud of Christ yeelded vnto death for the ransome of our sinnes ; but I should make a new volume , if I should stand thereon . It may suffice in the iudgement of any reasonable man to refute the slaunderous mouth of this most insolent prater , that I professe , I mislike nothing the writings and resolutions of all these learned Protestants , for as much as I haue seene and read of them , ( which is as much as I could get ) touching our redemption by the death of Christ ; but teach the same that they taught , and in my priuate moderation could beare the words of many others , ( those onely excepted who elude the plainenesse of the Scriptures , with the finenesse of their new deuices ) , were it not , that such hoblers , as this is , vpon such occasions will neuer leaue their fresh inuenting new meanes and causes of our redemption , till they be they know not where . Taking it therefore to be no euill way , when men of great wits and gifts begin to turne to their owne deuices , to see what the learned and auncient lights of Christes Church beleeued and deriued from the sacred Scriptures in those very points of trueth and our saluation ; I haue chosen rather to shew thee , Christian Reader , the generall and continuall consent of religious and reuerend antiquitie ; then to muster mens names of latter times , and by disgracing or comparing their labours or learnings , to set any man , or Church in fire . If so many learned and auncient fathers displease happilie some in respect of their priuate contrarie conceits , I haue done my duety to declare the trueth , and shewed my desire of peace , whiles I neuer ment , nor can yet bee drawen to impeach any mans name or credit , howsoeuer I thinke , that some of them swarue from the exact rule and sense of holy Scriptures in some few points , as well of doctrine as of discipline . THE SECOND PART . WHAT IS MEANT BY THIS IN THE CREED , THAT Christ descended to HADES , or Hell. I Shall not need ( good Christian Reader ) to spend much time or paines in this question . An article of the Creed since it is , That Christ descended into Hell ; and the same deriued from the Scriptures , confessed by all Antiquitie , and confirmed by authoritie of this whole Realme , as well in the booke of Common prayer , as in the Articles of Religion ratified by Prince and Parliament , it is not for an English man directly to dispute against it ; howsoeuer , retaining the words , many doubt or denie the sense thereof . I may be the shorter , for that the Refuter insisteth onely on foure reasons against the descent of Christ to the place of the damned , which our English Creed calleth Hell ; and the rest , which he bringeth , is like his former labor , that is , is nothing but a bolde pronouncing of his owne conceits , and a false misconstruing of other mens sayings . His first reason is . b If there be a good and sound generall reason in Christian faith , that Christes soule leauing his bodie , ascended vp to heauen , and there remained till his resurrection ; and if there be no speciall reason of authoritie to the contrariè , that his soule now descended , th●…n surely euerie good Christian ought to beleeue , that his soule ascended to heauen , and descended not locally into hell . But both these former parts are most true . ] Not one of these parts is true , and were they ( as they are not ) most true ; yet conclude they not your purpose . That Christes soule leauing his bodie ascended vp to heauen , is more than any Scripture expresly auoucheth . The order of our Creed leadeth vs to beleeue , that Christ rose the third day from the dead before he ascended to heauen . That he was in Paradise the same day that he died , his owne words to the penitent thiefe , This day shalt thou be with me in Paradise , may proue , if we admit them to be spoken of Christes soule and not of his Deitie , as Saint Austen and others expound them : but that Christes soule departing from his bodie , and returning to the same againe , diuerted no whither , nor spoiled powers and principalities , nor made an open shew of them , triumphing ouer them , for this there is neither good reason in the Christian faith , nor warrant in the word of God , but onely your couragious assuming any thing that may seeme to support your cause . On the other side , what reasons there are , generall or speciall , for Christes descent to hell , though you make light of them , the Church of Christ from the beginning hath receiued and professed them , not from the mouthes of men , but from the witnesse of holy Scripture , howsoeuer you turne and winde the words of the Holie Ghost to fit them to your appetite . And what so great need is there of speciall reasons of authoritie to the contrarie ? Will not generall testimonies of the Scriptures serue to proue a trueth , except the speciall circumstances of time , and place , and maner be therewithall expressed . c The analogie of faith requireth , that the head should be there where the members were , and where they remaine till their resurrection , that there he tarie till his resurrection . It seemeth also these texts will prooue it ; Where I am , there also shall my seruant be . I will , that where I am , there they also shall be with me . ] Did you speake of the perpetuall abode of the head and members in one and the same place of ioy and blisse at Gods appointed time , Your words had some dependance on Christes promise , saying ; d Where I am , there also shall my seruants be : but this speech of Christes is restrained to a certaine time , in which it shall be verified , as appeareth by that he sayd , e I goe to prepare you a place , I will come againe , and receiue you vnto my selfe , that where I am , there also you may be . At his next comming he will take vs vnto himselfe , and then shall we be euer with the Lord. This is the time , when his promise shall be performed . And though the Saints dissolued are now with Christ , that is , not only receiued to rest and ioy in Christ , but also where the glory of Christ sitting at the right hand of his Father continually shineth to them , and on them with full assurance of euerlasting glory prepared for them ; yet no analogie of faith , nor any words by you brought , do proue all the Saints to haue their bodies now in heauen , because Christ hath his there ; or that the soules of the iust were after the speaking of these words , alwayes here on earth , where Christ was ; or that all the Saints rose with him , as some did ; or that when , and where Christ appeared after his resurrection , all his Saints must or did appeare with him . Much lesse is there any sequele from either , that all the soules of the righteous must or did accompanie Christes soule going to Paradise , and comming thence ; so that he could not descend to Hell to triumph ouer Satan and all the power of darkenesse , but the spirits of the iust deceased must leaue Paradise , and go thither with him . f I see not but that he promiseth heere his seruants euen a locall accompanying of him after this life , and that also generally whither soeuer he went. ] Then was Peter a slender Diuine , who hearing these words from his Masters mouth , did after openly proclaime , That g Dauid was not ascended into heauen . If it be so firme a promise , as you pretend , then Dauid , as well as the rest , must locally accompanie Christ whithersoeuer he went , and consequently ascend to heauen with him ; which Peter vtterly denieth . And all the Fathers of Christs church had little vnderstanding of Christs words , when they generally denied , that the soules of the Saints are yet in the same place of glory where Christ is . If you belee●…e not my report of them , peruse their owne words following . Irenaeus , h It is manifest , that the soules of Christs Disciples shall goe to an inuisible place appointed them of God , and there shall remaine vntill the resurrection ; and after receauing their bodies , and rising perfectly , that is , corporally , as Christ did rise , shall so come to the sight ( or vision ) of God. Iustine the martyr . i The soules of the righteous are caried to Paradise , where they inioy the company and sight of Angels , and Archangels , and the vision of Christ our Sauiour : and are kept in places fitte for them till the day of resurrection and recompensation . Tertullian , k It is apparent to any wise man , that there is a place determined , which is Abrahams bosome , for the receauing of the soules of his sonnes . That region , I meane Abrahams bosome , though not heauenly , sublimiorem tamen inferis , yet higher then the places below , shall giue comfort to the soules of the righteous , vntill the end of things with the fulnesse of reward bring the resurrection of all men . l Heauen is open to no man so long as the earth remaineth : together with the passing away of the world , shall the kingdom of heauen be opened . Origen , m The Saints departing hence do not presently obtaine the full rewards of their labours , but they expect vs , though staying , though slacking . For they haue not perfect ioy , so long as they grieue at our errors , and lament our sins . For these , saith Paul , haue not yet receaued the promise , God prouiding for vs a better thing , that they without vs should not be perfect . Hilarie n The day of iudgement is the repay of euerlasting happinesse or punishment . But the time of death till then , hath euery one vnder his lawes , whiles either Abraham or torment reserue ech man vnto iudgement . Ambrose , o Till the fulnesse of time come , the soules ( departed ) expect their due reward ; for some paine , for some glory is prouided . Chrysostom , p Though the soule were a thousand times immortall , as she is , those admirable good things she shall not enioy without her flesh . q If the body rise not againe , the soule remaineth vncrowned , and without that heauenly blisse . Augustine , r After this short life thou shalt not as yet be where the Saints shal be , to whom it shal be said , Come ye blessed of my Father , receaue the Kingdome prepared for you from the beginning of the world ; th●… shalt not as yet be there , who knoweth it not ? but thou maiest be there , where the poore Lazar was seene afarre of by the proud rich man. In that rest shalt thou securely expect the day of iudgement , when thou shalt receaue thy body , and be changed to be equall to an Angel. Theodoret , s The Saints haue not yet receaued their crownes . For the God of all expecteth the conflicts of others , that the race being ended , he may together pronounce all , that overcame , to be conquerers , and so reward them . Oecumenius , t All the fore said Saints haue not yet receaued the good things promised to the iust , God prouiding better for vs. Least they should haue more then we , in that they were crowned before vs , he hath therefore appointed one certaine time , that we should be crowned with them . Andreas Caesariensis , u It is the iudgement of many godly fathers , that euery good man ( after this life ) hath a place ●…itte for him , by which he may coniecture the glory prepared for him . Theophylact. x The Saints as yet haue attained nothing of the heauenly promises . ( God ) hath appointed one time to crowne all . Bernard , y you perceaue there are three states of the soule ; the first in ( this ) corruptible body , the second without the body , the third in perfect blessednesse . The first in the Tabernacles , the second in the Courts , the third in the house of God. Into that most happy house of God the soules ( of the Saints ) shall not enter without vs , nor without their bodies . Neither doe I find any Scriptures , that allow the Saints deceased the same place of glory , where Christ now is at the right hand of God in the highest heauens , till the last day come . What Abrahams bosome is , whither Lazarus soule was caried by the Angels , or where it is , I dare not define . Only the Scripture faith , it was a place of z comfort after death , and z vpvvards farre of from Hell ; a z great gulfe being set betweene that and hell . Of Paradise , where Christ promised the penitent Thiefe should be with him , the very day that he died , I read what Paul writeth , how he was taken vp into the a third heauen , and into b Paradise ; Whence we may rightly collect , that Paradise is in the third heauen . Now what number of heauens the Scripture deliuereth , is not so certaine as some men suppose . We find the whole region of the aire to be called Heauen , as where Christ nameth the c byrds of heauen , and the d d clouds of heauen . Againe that place of the firmament , where the Sunne , the Moone , and the starres are , is called heauen . e Let there be lights , said God , in the firmament of heauen to separate the day from the night . And I f will multiply thy seed , as the starres of heauen . The third heauen , if I be not deceaued , the Scripture maketh to be the originall and proper habitation of Angels , where they were first placed , and whence they fell , that are now called Diuels . g The Angels which kept not their originall , saith Iude , but left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THEIR PROPER HABITATION , hath Godreserued in euer lasting chaines vnder darkenesse vnto the iudgement of the great day . In this celestiall Paradise , which at first was the proper mansion of Angels , as the Scripture obserueth , there was not only place for sinne , and danger of falling , as we find by experience of the reprobate angels , but after this was left an higher degree of perfection , and a greater increase of glory ; as we perceaue in the elect Angels , who were confirmed in goodnesse , and aduanced to the presence of Gods throne , there to behold the face of God in the proper place of his sanctity and maiesty . Of this third heauen the booke of Iob saith ; God h found no stedfastnesse in his Saints , yea the heauens are not cleane in his sight , since there he found sinne in those transgressing Angels which left their proper habitation , and pressed with pride and disobedience to the throne of God. This fault and fall the Prophet resembleth , when he saith , i How art thou fallen from heauen , ô Lucifer ? Thou saidst in thine heart , I will ascend aboue the higth of the clouds , and I wil be like the most high . * The last or highest heauen the Scripture nameth the Seat , throne , or habitation of God : which is not only holy , as whereinto k no vncleane thing shall enter , but is aboue all other heauens , and often called the heauen of heauens . In this is the presence of Gods throne , that is , a perpetuall and plaine reuelation of his diuine glory and maiesty , which the elect Angels alwaies behold . And heere is not only the fulnesse of s ioy , as in the presence of God , but the stability , security , and satiety of euerlasting life , and blisse to men and Angels , without any defect , doubt , or danger of failing or decreasing . In this they want nothing , and besides this they desire nothing , since in him , who is all in all , they find all things worthy loue , delight , and ioy . Looke downe m from heauen , saith Esay to God , and behold from the dwelling place of thine holinesse and glory . And Ieremie , n The Lord shall crie from aboue , and giue out his voice from his holy habitation . o Behold the heauens , and the heauens of heauens containe thee not , saith Salomon . p Praise the Lord from the heauens , saith the Psalmist , praise him in the highest . Praise him all his Angels , praise him all his armies . Praise him heauens of heauens . To this place when Christ ascended with his body , the Apostle saith of him , that q he was made higher then the heauens , and r ascended aboue all the heauens , and s sitteth ●…t the right hand of maiesty in the high places . Now t two we call both , not all ; but of three we first vse this word ●…ll . And the Greeke tongue hath a speciall number for two , which is the duall ; the plurall is applied to moe . Besides Moses saith in the beginning ( before the u light or firmament were created ) God made eth hashamai●…m , the heauens and the earth ; where by the name of heauen ; the best interpreters vnderstand the place appointed for the habitation of Angels and the reuelation of Gods glory . Now the word hashamai●…m in Hebrew being not the singular number must haue diuers ma●…s in it , as well as the aire and 〈◊〉 haue diuers regions and sphaeres to make the name of 〈◊〉 〈◊〉 agree to either of them . So that when Christ is said to haue ascended a●… the heauens ; nature , reason , and Grammar , besides Scripture seeme to teach vs , that he ascended aboue that part of the third heauen , where the Apostle noteth Paradise to be . And consequently , if the soules of the righteous deceased be in Paradise , they are not as yet in the highest heauens , where Christ sitteth in the glory of God his Father , ( in whose house are many mansions ) and whether they shal be admitted at the last day , when Christ shall come againe to take them vnto himselfe , and to haue them for euer with him in the possession and communion of his kingdome and glory , that they may be like the Angels . To this difference of place and glorie before and after the day of iudgement , the Scriptures incline as well as the Fathers , if I mistake them not ; which I referre to the iudgement of the wise and learned . S. Iohn saw the soules of the Martyrs x Vnder the altar , where they were willed to rest vntill ( the number of ) their fellow seruants were fulfilled . But when crownes of glorie are giuen them , as in the last day , they shall y stand in the presence of the throne of God , and before the Lambe , and he that sitteth on the throne , will dwell among them . z Henceforth , saith Paul , is laied vp for me the crowne of righteousnesse , which the Lord , the iust iudge , shall giue me at that day : and not to me only , but vnto all that loue his appearing . a Blessed be God , saith Peter , who hath be gotten vs again vnto ●… liuely hope to an inheritance immortall & vnd●…filed , which fadeth not away , reserued in heauen for you , which is prepared to be shewed in the last time . b Now are we the Sonnes of God , saith Iohn , but yet it doth not appeere what ; we shall be & we know , that when he shall appecre , we shall be like him , for we shall see him as he is , that is aswell the glorie of his Godhead , as of his manhood . Then as Paul saith to all the faithfull , c Your life is hidde with Christ in God ; When Christ , which is our life , shall appeare , then shall ye also appeare with him in glory : And he shal say ; d Come ye blessed of my Father , receaue the kingdome prepared for you from the foundation of the world ; and not , retaine the kingdome already possessed by you . It were easie out of new writers to shew the same ; Master Cal●…m shall su●…ce for al , who vseth not ouersoone to concurie with the fathers , when they diuert from the Scriptures . e The soules of the saints after death are in peace , saith he , because they are escaped from the power of the enemy . But when heauenly Ierusalem shal be aduanced to her glory , and the true Salomon , Christ the king of peace , shall sitte aloft in his iudgement seat , then shall the true Israelites raigne with their KING . This they may easily perceiue by the Scriptures , whosoeuer haue learned to giue eare to God , and heare his voice . This also haue they deliuered to vs by hand , who haue sparingly and reuerently handled the mysteries of God. For Tertullian saith . f why should we not admit Abrahams bosome to be called a temporall receptacle of the soules of the faithfull ? And Chrysostom , g Vnderstand what and how great a thing it is for Abraham to sitte , and for the Apostle Paul ( to expect ) vntill he be perfected , that then they may receaue their reward . For vntill we come , the Father hath foretold thē , he wil not giue them their reward . Art thou grieued because thou shalt not yet receaue it ? what should A●… doe , who ouercame so long since , and yet sitteth without his crowne ? what Noe ? and the rest of those times ? for behold they expected thee , and expect others after thee . They preuented vs in their conflicts , but they shall not preuent vs in their crownes , because there is onetime appointed to crowne all together . Augustine in many places describeth h secret receptacles , in which the soules of the godly are kept vntill they receaue their crowne and glory . Bernard in two homilies made at the feast of all Saints , where he handleth this question of purpose , teacheth that the soules of the Saints departed from their bodies , do stand as yet in the outward courts of the Lord , being admitted to rest , but not to glory . Into that most blessed ●…ouse , saith he , they shall not enter neither without vs , nor without their bodies . Those that place soules in ( some part of ) heauen , so they giue them not the glory of the resurrection , ( to be shewed on them at the time of the resurrection and not before ) they differ nothing from the former opinion . And in his institutions . i Since the Scripture euery where biddeth vs depend vpon the expectation of Christs comming , and differreth the crowne of glory 〈◊〉 that time , let vs be content with the boundes , which God hath appointed vs ; that the soules of the godly hauing ended their warfare ( of this life ) depart into an happy rest , where with a blessed ioy they looke for the fruition of the promised glory ; and so all things stand suspended till Christ our redeemer appeare . Then none of these writers , old nor new , so conceaued , or so expounded Christes wordes , as you doe , that all his Saints doe locally accompany him and generally , wheresoeuer he abideth , or whithersoeuer he goeth . k The Fathers all with one voice ( I may truely affirme ) teach and beleeue euen that Christ after death went no whither , but where his faithfull and holy seruants were : yea and there remained till his resurrection . To which consent of men some where you ascribe exceeding much . ] Your assertions all the Fathers with one consent refuse , to which agreement of learned and auncient writers I confesse I yeeld very much , when there is no expresse Scripture against it , alleaged and vrged by some of themselues ; as in all the cases where I forsake them , there is : but what is that to your nouelties , who neither in the first , nor second question yeeld any thing to their iudgements and censures ; put them altogether ? That the soules of the faithfull before the comming of Christ were in Abrahams bosome our Sauiour first deliuered , and no father , that I know , departeth from it ; but where Abrahams bosome was , whether in earth or elsewhere , and whether it were a skirt of hell or no , till Christ transferred them thence to Paradise ; of this some fathers diuersely thinke , and diuersely speake . And but that Saint Austin learnedly discusseth and resolueth this point , that Abrahams bosome could be l no member , nor part of hell , since this was a secret habitation of rest and happinesse , which the Scripture neuer affirmeth of hell , but calleth it a place of torment ; it would be hard for you , or any of your crue to say where Abrahams bosome was . That Christ after death went to the place , where the faithfull were in expectation and desire of his comming to redeeine the world ; the Fathers affirme ; but that he went no whither else , or that hec went not to the place of the damned as well to discharge and release his members thence , that is from all feare and daunger thereof , as to destroy the power of the diuell ouer all his , and to triumph ouer the force and furie of Satan in his owne person , that euery knee of things vnder the earth should bow to him , as well as of things in heauen and earth , in this you vtterly mistake the consent of the Fathers , which you so much talke of ; and shew that you neuer came neere the reading of them , howsoeuer you presume to affirme what you list , of them . And least I should carie the Reader without cause to rest on my word , as you would haue him doe on yours , he shall heare the Fathers speake their owne mindes , and so the better iudge of your abusing them . Ireneus . m Dauid said prophesying this of Christ , thou hast deliuered my soule from the nethermost hell . Cyprian . n When in Christs presence hell was broken open & captiuitie made captiue , his conquering soule being presented to his fathers sight , returned without delay to his bodie . Lactantius , or as some thinke Venantius . o The darkenesse fled at the brightnesse of Christ , & the grosse mist of eternall night vanished . Hinc tumulū repetens post tari●…ra , carne resumpta , belliger ad coelos ampla trophea refers . Then after thy being in hell , thou going to thy graue , & resuming thy bodie , as a warrier thou bar●…st to heauen a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CONQVEST ( ouer hell . ) Athanasius . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who euer went to hell besides the sonne , which rose from the dead ? q at the sight of whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the keepers of hell gates shr●…ncke for feare . Yea r HADES , HELL ( or the Diuell ) at the sight of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was afraid and amazed saying : Who is this , that descendeth ( hither ) with so great power and authoritie ? Who is this , that teareth open the brazen gates of hell , & breaketh the bars of Adamant ? Who is this , that being crucisied is not conquered by me who am death ? Who is this , that looseth their bandes , whom I conquered ? Who is this , that by his owne death destroyeth me , that am death ? Eusebius . s To him only were the gates of death opened , & him only the keepers of hell gates seeing , shranke for feare ; and the chiefe ruler of death , ( the diuell ) knowing him alone to be his Lord , rose out of his loftie throne , and spake to him fearefully with supplication & intreatie . Eusebius called Emisenus . * The Lord descending darkenesse trembled at the suddaine sight of vnknowen light , A●… praefulgidum fidus caelorū Tartareae caliginis profunda viderunt , And the deepes of hellish darkenesse saw the most bright starre of heauen . Deposito quid●… corpore imas atque abdit as Tartari sedes filius hominis penetrauit : the Sonne of man laying aside his body pearced the lowest and secret seates of Tartarus , ( or of the dungeon of hell . ) Hilarie . t The powers of heauen doe incessantly glorifie the Sonne of God sor conquering death , & breaking the gates of hell . u In hell he killed death . Gregorie Nazianzene . x Going to the gates of hell all couered with darknesse , thou shalt pearce hell with a sharpe speare ; and shalt deliuer all , thou alone being free , and shalt besides haue the victory ouer thine enemies ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , valiantly SVBDVING HELL , the SERPENT , and DEATH . Chry●…ostome . y Descendente in tenebrosam inferorū caliginē Domino ettam illic tun●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dubio dies splendidissimus fuit , vbi seruator illuxit , tenuit in illo noctis horrore inuiolabilem Maiestatis suae splendorem . The Lord descending into the darke m●…st of hell , euen there no doubt then was a most cleere day , where our Sauiour shined . In that horror of night he held the brightnesse of his Maiestie inuiolable . Ierom. z Pro vita populi mortuus , non es derelictus in Tartaro . Dying for the life of thy people , thou wast not left in hell . And againe , a Christ d●…stroyed and brake open the closed places of hell , and put the diuell , that had power ouer death . from his kingdome and Dominion . Augustine . b If the holy Scripture had sayd , that Christ after death came to Abrahams bosome , not naming hell and the sorrowes thereof , I maruaile if any man would haue durst to affirme , that Christ descended into hell . But because euident testimonies ( of the Scripture ) mention hell and the sorowes ( thereof ) , no cause is occurrent , why our Sauior should be beleeued to haue come thither , but to saue from those paines . And againe . c There is a lower hell , ●…hither the dead go , whence God would deliuer our soules by sending his sonne thither . For d therefore Christ came euen vnto hell , that we should not abide in hell . Ruffinus . e Eousque ille miserando descendit vsquequo tu peccando deiect●…s es . Christ descended of mercie to the very place , whither thou wast deiected by sinne . Fulgentius . f It remained to the full effect of our redemption , that the man , which God tooke vnto him without sin should descend euen thither , whither man separated from God fell by desert of sin , that is to hell , where the soule of a sinner vseth to be tormented ; and to the graue , where the flesh of a sinner vseth to be corrupted : yet so , that neither Christs flesh might rot in the graue , nor his soule be ●…ormented with the sorrowes of h●…ll . Cyrill . g The powers , Principalities and rulers of the world , which the Apostle numbreth , none other could conquere and carie into the desart of hell but only he , who said , be of good hope , I haue ouercome the world . Therefore it was necessary that our Lord & Sauiour should not only be borne a man amongst men , but also descend to hell , that he might carie into the wildernesse of hell the goate , that was to be led away ; and returning thence , this worke perfourmed , might ascend to his father . Caesarius Arelatensis . h Aeterna nox inferorum Christo descendente resplenduit , attonitae mentis obstupuere Tortores . The euerlasting darkenesse of hell was made bright with Christs descending thither : the tormentors inwardly stroken were amazed . Prudentius . l Tartarum benignus intrat , fracta cedit Ianua , fertur horruisse mundus noctis aeternae chaos . Christ mildely entred hell , breaking open the gates : the world shooke at ( the opening of ) Chaos of euerlasting darkenesse . k Arator . Infernum Dominus cum destructurus adiret , Sol ruit in Tenebras , arua tremunt concussa locis , saxa crepant : tartara moesta gemunt , quia vincula cunta quiescunt . Mors ibi quid faceret , quo vitae portitor ibat ? When the Lord went to hell to destroy it , the Sunne was darkned , the earth shooke , the rockes claue in sunder . Hell mourned to see her bands loosed . But what could death doe there , whither the bringer of life came ? Petrus Chrysologus , Mortem suscepisse & vicisse , intrasse inferos & redijsse venisse in iura Tartari , & Tartari iura soluisse , non est fragilit as sed potestas . To suffer death and to conquere it , to goe to hell and to returne , to come within the lawes of the dungeon of hell , ●…nd to dissolue the lawes therof , is not weakenesse but power . And thus he maketh Christ to speake after his resurrection to his Disciples . Ego ex mortuis sum vinus : ex infernis sum supern●…s . Ego sum , quem mors fugit , inferna tremuerunt , Tartarus Deum confessus est . I am aliue from the dead , and come vp from those below . I am he whom death fled from , hell trembled at , and the dungeon of hell confessed to be God. Maximus , This day ( of Christes resurrection ) which the Lord hath made penetrat omnia , vniuersa continet : coelum , terram , Tartarumque complectitur , pearceth all places , conteineth all , compriseth heauen , earth , and the dungeon of hell . For that Christ the ( true ) day lightned heauen , earth , and the deepe of hell , the Scripture witnesseth . There should be no end of alleaging , if I should cite all , that speake to this purpose . These be auncient and sufficient to prooue this refuter a fabler , in affirming that the Fathers with one voice auouch Christ went no whither but where his faithfull and holy seruants were , whom the Fathers did not thinke to be in the torments of hell , nor in the place of the damned ; and to shew that I teach none other sense of the Creed , then all these Fathers , and infinit others did before me . Neither can they be shifted off , as this Trifler vseth to decline them , who name Hades , that they ment the world of soules , which might be as well in heauen , or paradise , as in hell : since they speake of Christes descent after death to that place , where there was euerlasting darknesse , and amazednesse of diuels , bondage and punishment of sinners , deliuerance from destruction , an happie and mightie conquest ouer enemies , with such like circumstances , which by no meanes can agree either to Paradise or heauen , or to any other place but onely to hell , where these things are found , and no where else . And if new writers may be regarded , I could bring as many or moe of them of great learning and good iudgement confessing and allowing this exposition of the Creede which I follow , ( that Christ descended into Hell to destroy Satans power and force ouer his , and to free them all from comming thither ) as concurrent and consonant with the sacred Scriptures ; and namely refelling your fansie , that Christ went no whither but where his faithfull and holy seruants were . The very Catechisme which you would seeme so much to respect , as if it were the publicke and authorised doctrine of this Realme , maketh it needfull to beleeue , that l as Christs body was ( laid ) in the bowels of the earth , so his soule separated from his body descended ad inferos , to the places ( or spirits ) below , ( that is , to hell ) and with all the force and efficacie of his death so pearced vnto the dead , atque inferos adeo ipsos , and euen to the spirits in hell , that the soules of the vnfaithfull perceaued the condemnation of their infidelity to be most sharp and iust , ipseque inferorum princeps Satan ; and Satan himselfe the Prince of hell saw all the power of his tyrannie , and of darcknesse to be weakned , broken , and destroied : and contrariwise , the dead ; who whiles they liued , beleeued in Christ , vnderstood the worke of their redemption to be performed , and felt the fruite and force thereof with a most sweet and certaine comfort . The Catechisme treating of Christs descent to hell mentioned in the Creed , deliuereth this to be the sense thereof , that Christes soule separated from his body descendit ad inferos , descended vnto hell . And least we should doubt what he meaneth by inferi , he putteth inferos as a degree lower & farder then the dead , in saying Penetrauit ad mortuos , atque inferos adeo ipsos , Christ pearced vnto the dead , and which more is , euen to hell it selfe and maketh Satan to be Princeps inferorum , the Prince of hell ; Who is no chiefe ruler either in heauen or Paradise , but onlie in hell . Againe he resolueth , that together with the soule of Christ came the power & force of Christs death as well to the faithfull , which were saued by him , as to the rest iustly condemned for their vnbeliefe ; and that the Diuell himselfe saw all the power of darckenesse afflicted and oppressed by Christ. More then this I do not teach ; & so much the catechisme auoucheth to be part of the Christian faith , and the meaning of that article in the Creed , Christ descended into hell . Peter Martyr likewise in the confession of his faith , and expos●…tion of the Creed , sayth ; m As touching Christes soule ; as soone as it departed from the bodie , it rested not idle , but descended ad inferos , vnto hell . And surely the one and the other societic both of godly soules , and of the damned , found the presence of Christes soule . For the soules of the faithfull were cheered with great comfort , and gaue God thanks sor deliuering them by the hand of this Mediatour , and performing that which so long before he had promised . Other soules also adiudged to euerlasting damnation , animae Christi aduentum persenserunt , perceiued the comming of Christes soule . Zanchius shewing the different interpretations of those words of the Apostle , n Christ spoiled powers and principalities , and made an open shew of them , triumphing ouer them in himselfe , ( that is , in his owne person ; sayth , ) Other Interpreters hold , that these enemies were v●…nquished and conquered on the crosse by Christ ; but the triumph was p●…rformed , when Christ in his soule entred the kingdome of Hell as a glorious victorer . For so they interpret the Article , He descended into Hell. And because the word deigmatizein doth signifie to carie one in an open shew , as the Romans were woont in the eyes of men to leade their enemies once ouerthrowen , with their han●…s bound behinde them to their perpetuall shame ; and the soule of Christ separated from his bodie might really doe this to the diuels , bringing them out of their infernall kingdome , and carying them along the aire in the sight of all the Angels and blessed soules : therefore nothing hindereth vs to interpret that which Paul heere writeth , as the words sound , euen of a reall triumph ( ouer the diuels ) in the sight of God onlie , and of the blessed spirits : specially since the Fathers for the most part so expound them , & ex nostris , non pauci , neque vulgares , and of our Expositors not a few , and those no meane men . Aretius in his Problemes purposely treating of Christes descent to hell , first alleageth , that o Tota Ecclesia vbique terrarum hodie illum Articulum & agnoscit , & diuer sum à sepultura recitat , the whole Church throughout the world at this date acknowledgeth that article , and reciteth it as different from ( Christs ) buriall . And to that obiection , that some Creeds had not this clause , he answereth ; p The Church finding the descent ( of Christ ) to hell to be plainly deliuered in the Scriptures , with great aduise admitted this Article into the Creed . Otherwise how could it be that with so full consent of all nations , and all tongues , this clause should be so constantly , and so consentingly receaued ? Repeating therefore many other senses he refuseth them euery one , and concludeth . q Quare mea est sententia , Christum descendisse ad inferos , postquam tradidisset spiritum in manus Dei patris in cruce , &c. Wherfore mine opinion is that Christ descended into hell after he yeelded his soule on the Crosse to the hands of God his Father . r And hell in this question we put to be a certaine place appointed for the damned , euen for Satan and his members . s To the words of Christ vttered to the thiefe , this daie shalt thou be with me in Paradise , I answere ; they hinder not this cause . For Christ was in Paradise with the thiefe according to his diuinity , in the graue according to his body , in hell according to his soule . Howbeit there is no certaintie , how long Christ staied in hell : not long it seemeth ; so that he might in soule that verie day returne from hell , and after a glorious sort enter Paradise with the thiefe . Neither hath that any more strength , that Christ commended his soule into his Fathers handes . For the soule of Christ was still in his Fathers hands , though he descended into hell . This descent was voide of forrow and shame to Christ. Where they say , there was no need of this descent , they run backe to the beginning : for how should it be needlesse , which the Scripture pronounceth Christ did , and we confesse in our Creed ? We iudge it therefore needfull ; first for the reprobate , that they might know he was now come , of whose comming they had so often heard , but neglected it with great contempt . Againe , Satan was perfectly to know , that this Christ whom he had tempted in the desart , and deliuered to death by the fraud of the Iewes , was the very Messias and the seed promised to the woman . Hoc inquam expediebat etiam Demonibus in imo Tartaro innotescere ; This I say was expedient euen for the diuels in the deepe of hell to know . Thirdly it was expedient for the elect , that Satan might see he should haue no right no not on their bodies , since Christ heereafter would raise them to life . Hemmingius . t As Christ by his death conflicted with the enemy on the gibbet of the crosse , and ouercame him ; so by his glorious descent to hell , resurrection , and ascension to heauen he executed the triumph , erecting as a monument of his victorie the ensigne of his crosse . Mollerus writing on the 16. Psalme . u Touching Christes descent to hell ; We ( saith he ) vnderstand that Article of our faith in the Creede simply and without allegorie : and beleeue that Christ truely descended to the lower parts of the earth , as Paul speaketh , Ephes. 4. It is enough for vs to beleeue , which Austen affirmeth in his Epistle to Dardanus ; Christ therefor●… descended , that he might helpe those , which were to be holpen . For Christ by his death destroied the powers of hell and the tyrannie of the diuell , as is said , Osee , 13. O death , I will be thy death ; and thy destruction , O hell . And this his victory he would in a certaine maner shew vnto the diuell , that he might strike perpetuall terrors into the diuell , and take from vs all feare of ( Satans ) tyrannie . Let it suffice vs to know this , and omit curious questions and disputations ( heereabouts . ) Pomeranus on these words of the 16. Psalme , Thou wilt not leaue my soule in Hell ; x Heere hast thou ( saith he ) that Article of our faith , Christ descended into hell . If thou aske what he did there , I answer ; He then deliuered not the Fathers onely , but all the faithfull from the beginning of the world to the end thereof ; not out of Lymbus , but out of the lowest nether most hell , to which we all were condemned ; and in which we all were as in death by the sentence of God. There euerlasting fire did abide to vs all , that being deliuered to death by the sinne of Adam , we might in the last iudgement be deliuered to punishment and perpetuall sire . Christ therefore descended euen thither vnto death and hell to this end , least thou shouldest d●…scend thither , that as he had redeemed vs from death , so he might deliuer vs from hell . Westmerus in his expositions of the Psalmes followeth worde for word the confession of Pomerane . Wolfgangus Musculus , Christ therefore was to die , not that he should simply be dead , but that by his death he might conquer death and ouercome him that had the rule ouer death : and so he was to descend to hell ; not that his soule should be subiect to any infernall power , but that subduing the gates of hell he might deliuer our souls from that tyrannie . Of the article of Christs descent to hel , I am not ignorant how diuersly learned men doe thinke . It is somewhat obscure indeed and subiect to many disputations , but yet no godly man vpon that occasion will resist or offer force to the Apostles words , ( thou wilt not leaue my soule in hell ) but will desire of God the vnderstanding therof , and in the meane time with a single faith cleaue to the word of trueth , although he can not cleerely perceaue the maner how that was performed . Of this Article see Aust●…n Epistle 99. Vrbanus Regius , The Church deliuereth vs out of the Scriptures that Christ after he was dead on the crosse , descended also to hell to suppresse Satan and hell , ( to the which we were condemned by the iust iudgement of God ) and to spoile and destroy the kingdome of death . Zacharias Scilterus : The descent of Christ to hell ( whereof mention is made in the Apostles Creede after the death and buriall of Christ ) is to be vnderstood simply according to the letter and without allegorie of the ostension and declaration of Christes victorie no lesse glorious then terrible , ( as Luther writeth to Philip Melancthon ) indeed made to the diuels in hell or in the place of the damned , and of Christes expugning , disarming , spoyling and captiuating the power of Satan , and of his destroying hell and euerting the whole kingdome of Satan , and of his deliuering vs from the power of death and eternall damnation ; and out of the iawes of hell . Dauid Chytreus . The Article of the Creede let vs retaine simply as the words sound ; and let vs resolue , that the Sonne of God truely descended to hell to deliuer vs from hell , to which we were condemned for sinne in Adam ; and from the power and tyrannie of the diuell , by which we were held captiue . Of which effect and fruit of Christs descent the Fathers speake ; ( as ) Ierom , Christ descended to hell that we might ascend to heauen . And Fulgentius , The man which God assumed , descended thither , whither man separated from God by defert of sinne fell , that is to hell , where the soule of a sinner vsed to be tormented . And Augustine . Dying for thee , I descended to hell to bring thee to Paradise ; Tartara adij , vt tu in caelo regnares ; I went to the place of the damned , that thou mightest raigne in heauen . Georgius Mylius in his explication of the Augustane confession . The true and proper sense of this Article is , that no metaphoricall , but a reall descent of Christ to hell must be vnderstood , whereby he descended to the lower parts of the earth , Eph. 4. vers . 9. Et ipsas Damnatorum sedes adijt ; and went to the very place of the damned . The second point is , that this Article is no part of his passion and humiliation , but of his victorie and triumph . I omit infinite others , not onely priuate writers , but Vniuersities , Cities , and Countries , that haue publikely approoued the same doctrine , admitting and allowing the Augustane confession exhibited by the States of Germanie to Charles the Emperour , which thus they declare in their booke of Concord . With one consent we aduise this matter not to be disputed , but this Article ( of Christs descent to hell ) to be most simply beleeued and taught . It ought to suffice vs , if we know , that Christ descended into hell , destroied hell to all beleeuers , and by him ( or his descent thither ) we were taken out of the power of death and Satan , from euerlasting damnation , and euen out of the iawes of hell . The maner how this was done , let vs not curiously search , but referre the ( exact ) knowledge heereof to an other worlde , where not onely this mysterie , but many others simply beleeued of vs in this life , shall be reuealed , which passe the reach of our blinde reason . And where some would so moderate this Article , as if it ment no more but that the force and effect of Christes death was manifested as well to the damned to exclude them from all hope , as to the faithfull to encrease their comfort ; Luther sharpely , but truely , thus refuteth that fansie . Thou wilt not leaue my soule in hell . y The sense ( heereof ) is most plaine , so plentifully and diligently deliuered by the Apostles . But euen here haue men presuming all things of their wittes , begun to dispute , whether Christ were in hell as touching his soule , and the substance thereof , and what this meaneth , that he was in hell . And a great number haue dared to contradict the spirit ( of God ) that Christs soule was not in hell but by effect : being for sooth handsome glozers of the word of God ; Thou wilt not leaue my soule , that is , the effect of my soule , in hell : Christ descended to hell , that is , he effected somewhat in hell : but despising these friuolous and impious trifles , let vs simply vnderstand the wordes of the Prophet , as they are simply spoken ; and if we can not vnderstand them , let vs faithfully beleeue them . Greater is the authoritie of this Scripture , then the capacitie of all mens wittes , as Augustine saith . For the soule of Christ according to her substance truely descended to hell . To like purpose might exceeding many new writers be brought , all confessing the descent of Christes soule to the very place of the damned and of the diuels , that the trueth , force and glory of his humane soule might appeere as well to the reprobate angels and spirits vnder earth , as to the elect aboue the earth ; God making the humane nature of his Sonne this recompence , that as he was despised and reproched by Satan in his instruments , so he should be adored and feared euen of all the powers of darckenesse , and wholy despose of them and their kingdome : but these may suffice the sober Reader to let him see , that I deliuer none other sense of that Article , then hath beene formerly receaued in the church of Christ with full consent , and to this day is continued in the same by many great and graue Diuines , whose iudgements I need not be ashamed to follow ; though I confesse I depend not on their wordes farder then they conforme their writings to the word of God , which in this case I take to be plaine enough howsoeuer some quarrell be made to the diuers significations of Sheol and Hades , which is as easily done in other Articles of the Creed , as in this ; if it were the part of a Christian to wrangle with euerie worde , that hath sundry senses or vses in the holy Scriptures . z To ( my ) purpose other Scriptures doe make very much , as where Christ saith , Father , into thine hands I commend my soule ; and to a the thiefe that hung by him , This day shalt thou be with me in Paradise . ] You bring Scriptures rather for shew then substance ; since they inferre no such thing as you would enforce on them . The soules of the Saints liuing and dead are in the hands of God , and chiefly Christs soule , when it descended to hell , not only to be brought thence , but euen there by gods hand assisting to destroy the strength of Satans kingdome , and to triumph ouer all the powers and Principalities of darkenesse . If those wordes did alwaies import a present possession and fruition of heauenly glorie , then could Dauid with no truth haue spoken them b of himselfe so long before his death , when as yet no part of Gods promises to him touching his kingdome were perfourmed . But the soules of the faithfull are alwaies in the hand of God , whiles heere they are protected by him , and after this life receaued in rest , though they come not , as yet to be inuested with the fulnesse of heauenly glory . Yea the words properly pertaining to our Sauiours person , and condition after death , c ` Thou wilt not leaue ( or forsake ) my soule in hell , doe shew that Christs soule was then in Gods hands , and compassed round with the power and glory of God , when hell and Satan trembled at his presence , and were both vanquished and spoiled by him . Your adding , that this sentence may be fitly applied to Christ , prooueth nothing . For though I haue no doubt but Christs soule was with farre greater honour and fauour , ioy and blisse receaued into the hands of God , to whom it was committed , then the soules of all his Saints : yet that doth not prooue his present entraunce after death into the glory of heauen , and continuance in the same , except you will say that at his resurrection , and till his Ascension his soule was out of his Fathers hands , because during that time it was on earth , and not in heauen ; which were a strange position in diuinity . d The soules of the righteous ( were ) in the hands of God long before Christs comming , as the wise man witnesseth ; and yet were they not in the glory of heauen , but in Abrahams bosome , as our Sauiour teacheth . And so the wise man expoundeth c himselfe , adding ; f No torment shall touch them , they are in peace , and in the time of their visitation they shall shine : reseruing them to a time appointed , when glory shal be reuealed on them , though in the meane whiles their spirits were kept in rest and ioy vnder the mighty hand of God. The Thieues being in Paradise with Christ , the same day that he died , concludeth no such thing , as you conceaue . For first no words , there or els where , euince that Christ spake this of his humane nature . Saint Austen resolueth , g The sense is much easier and freer from all ambiguities , if Christ be vnderstood to haue said , this day shalt thou be with me in Paradise ; not of his manhood but of his godhead . And in his 111. Tractate vpō Iohn , vpholding the same exposition , addeth ; h He that said to the thiefe painfully hanging , yet healthfully confessing , ( this d●…y shalt thou be with me in Paradise ) according to his manhood had his soule that da●…e in h●…ll & his flesh 〈◊〉 the graue , but according to his godhead vndoubtedlie he was in Paradise . Titus Bishop of Bostra in Arabia , somewhat elder then Austen , sheweth how these words may be verified of either of Christs natures . i How was this promise of our Lord made to the thiefe , this day shalt thou be with me in Paradise performed ? Christ tak●…n d●…wne from the crosse was in hell according to his soule , and neuerthelesse by the power of his diuinity brought the Thiefe into Paradise . Happily he first caried the beleeuing Thiefe to Paradise , before he descended to hell . Damascen is of Austens mind . k The same ( Christ ) is adored in heauen as God together with the Father and with the holy Ghost , and he as man lay in the Sepulchre with his body , and abode in hell with his soule , and gaue entrance to the thiefe into Paradise , his diuinity , which cannot be comprehended in any place , euery where accompanying him . And so is Euthymius . l How said Christ , this day shalt thou be with me in Paradise ? because as God , who filleth all places , he was euery where at one instant ; in the sepulchre , & in hell , and in Paradise , and in heauen . But admit the words to be ment of Christs humane soule , what reason call you this ? Christs soule was in Paradise that very day that he died : ergo neither that day , nor any day els before his resurrection , his soul did or could descend to hell . You must amend these reasons before any man will yeeld you to haue reason or sense . Christ might that very day , that he went to Paradise , subdue and subiect all power in hell vnto hims●…lfe , he might doe it the next day , he might doe it the third day , when he rose from the dead : the time is not the thing we striue for , which we must leaue to God ; but the reall and actuall performance of the Apostles words , He spoiled powers and principalities , m and made an open shew of them , triumphing ouer them in himselfe ; which in other words Peter expressed , when he said , Christs n soule was not left ( or forsaken ) in hell : but n God raised him ●…p , loosing the sorowes of death ( or hell ) that o euery knee of things vnder earth should ●…ow vnto him , as well as of things in heauen and earth , and that euerie tongue ( euen of the damned and Diuels , for there are none other vnder earth ) should confesse ( either willingly or constrainedly ) Iesus Christ to be Lord vnto the glory of God the Father . This conquest ouer hell and Satan being acknowledged , whereby all power in heauen and earth ( and consequently in hell conteined in the earth ) was yeelded vnto Christs manhood after his death , and before or at his resurrection , we shall not need to be curious about the time and manner thereof . The compilers of the centuries at Magdeburge doe well admonish . p Descendisse Christum in infernum , articulus sidei est , verum quanam ratione ibi omnia sunt gesta , non est expresse traditum . That Christ descended to hell is an article of the faith , but in what sort all things there were donne , is not expressely deliuered . Happilie it is enough for vs to h●…ld the generall , and a more exact declaration of this mysterie wee shall heare in another life . q The eternall and generall ordinance of God is shewed ( Luc. 16. ) to be such , that none can goe out of heauen downe to hell , nor come from hell vp to heauen . ] You boldly presume after your maner , that Abrahams bosome was heauen , of which many learned men do make great doubt . For if the soules of the righteous were in heauen before Christes death and bi●…th , then were they r equall vnto the elect Angels before the resurrection , which Christ saith shall be when they are the r children of the resurrection , and so not before . And how were the wordes of our Sauiour true , which he spake in his life time ; s No man ascendeth vp to heauen , but he that descended from heauen , the Sonne of man which is in heauen ; If all the Saints deceased were in heauen ? or how had he the t preeminence in all things , if all the Patriarks and Prophets were there before him ? againe the words of Abraham reach no farder then vnto men ; they restraine not Angels from descending and ascending , and much lesse the sonne of God. If none without exception could goe fro heauen to hel , as you would construe Abrahams speach , how fell the Diuell and his Angels from heauen to hell ? how did Saint Iohn see u an Angel come downe from heauen , hauing the key of the bottomlesse pitte , & binding & shutting vp Satan in that pitte ? if Angels may passe from the one place to the other , how much more might Christ , who is the Lord & head of Angels , and hath the x keies of hell and death ? But since the Scriptures anouch Christes soule was not left in hell , there are plainer and expr●…sser words for the being of his soule in hell , then in Abrahams bosome ; & so if there be no returne thence , no not for Christ himselfe , then by your lame and lewd collection you condemne Christs soule to perpetuall prison in hell . And how commeth it to pas●…e by your diuinity , that Abraham must receaue Christs soule into his bosome , who was the Redeemer and Sauiour of Abraham ? is your skill so great that you forget Christ to be the sonne of God , and so meeter to receaue Abrahams soule into his protection , then to be receaued of Abraham ? but what will you not say and suppose to continue the credit of your conceits in the eies of the simple , though no wise man , vnlesse wedded to your deuices , will any thing be mooued with these weake suggestions ? y As touching Austens diuers opinion and yours , see before page 29 and your page 360. ] Could you find any diuersity worth the marking between Austens opinion and mine touching Christs words on the crosse to the thi●…fe , your modesty would serue you to make the most of it ; but if I repeat diuers opinions of learned writers , and leaue the Reader to his Christian liberty , which he best liketh ; what offence take you at that , except it be that I follow not your trade , which is to despise all the world besides your selfe ? Indeed in your 29 Page you say , I reiect Austens exposition of Christes words to the Thiefe , this day shalt thou be with me in Paradise ; which Austen vnderstandeth of the thiefes soule and Christs diuine presence in Paradise ; but you keepe your wont to tell ta●…es for trueth , and to wast words when you want good matter . For I doe not reiect Austens exposition , but only adde , as now I doe , since there is no Scripture to fasten Christs soule to hell for the whole time of his death , Christs soule might after death at diuers times be in Paradise and in hell . Wherein I leaue the Reader to his discretion , which of those two expositions he will embrace . Neither did I in this anouch more then Austen himselfe els where is content to yeeld . For reasoning against Felicianus the Arrian , he saith z Seddicet aliquis , deitatis hanc , non animae Christi credimus vocem . But some will say we beleeue this ( to day shalt thou be with me in Paradise ) was the voice of Christs deity , and not of his soule . To which part then of the thiefe doe we take this promise was made ? this day , saith Christ to the thiefe , shalt thou be with me in Paradise , whose body the common death had inclosed vntill the resurrection to come . It was then the soule of the thiefe to which Christ promised and performed this : Whereupon he concludeth Si igitur mortuo corpore ad Paradisum anima mox vocatur , quemquamne adhuc tam impium credimus , qui dicere audeat , quoniam anima seruatoris nostritriduo illo corporeae mortis apud inferos custodiae mancipetur ? If then the body ( of the thiefe ) dying , ( his ) soule were presently called to Paradise , shall we thinke any man so wicked as to dare say ; that the soule of our Sauiour during the three dayes , that his bodie lay dead , was held in the custodie of hell ? So that though S. Austen acknowledge the other sense of Christes diuine presence in Paradise to be multo expeditior , & ab ijs omnibus ambiguitatibus liber , farre the easier and freer from all obiections ; yet he doth not endure , that any man should so fasten the soule of Christ to hell for the time of his death , that Christ might not thence depart and be in Paradise , when pleased him , as well as the Thiefe , but must stay in hell , as if he were kept in custodie . a How you will doe to maintaine that Christ went indeed to them , but presently left them that he might goe to hell , I know not . In this I doubt you walke without your guide . ] If I did vse any such wordes , that Christ must presently post from heauen to hell , as if he were like to be benighted afore he came thither , you might busie your braines with lacke of time and want of guides ; but if Angels present themselues heere from heauen in a moment and time almost insensible , what should hinder the soule of Christ endued with greater power and might then any Angel , to goe at what time , and with what speed he would to doe that which the Scriptures testifie he did ? If then the Prophets and Apostles beare witnesse , that his soule was in hell , and there not left , but ascending vpward ledde captiuitie ca●…tiue , and spoiled powers and principalities ; why play you the iade in iesting at an Article of the Christian faith , as if the way were long and tedious betweene Paradise and hell , so that Christ must haue some time and helpe to dispatch so great a iourney ? The Apostle teacheth , that the resurrection of the dead shall be in a b moment and in the b twinckling of an eie . If so generall and strange a worke ( as to haue all their soules out of Paradise and hell ioyned to their bodies , and their persons aliue caught vp to the iudgement seate of Christ in the aire ) shall be wrought in all the sonnes of men elect and reprobate at an instant ; what incredible thing is this , except to an infidell , that he which made heauen and earth with a word , should in as short time , as he saw cause , shew his humane soule to the powers of darknesse in the midst of their kingdome , and take all strength and rule from them , and lead them captiue at his pleasure ? And therefore neuer calculate so curiously the distance or passage from Paradise to hell ; if these things were not marueilous in mans eies , they were not meet workes for the Sonne of God ; but examine soberly , whether the Scripture auouch any such presence of Christes soule in hell , and conquest ouer hell . And if that appeare , teach men to leaue the rest to the mightie hand of God ; which brought the soule of his Sonne thither , in what time and maner he thought good , and might best make for his glory . c I adde that which is cleere and certaine : yea that which your selfe rightly beleeueth and professeth with vs , though against the opinion of the Fathers , that the soules of the holie Patriarks dead before Christ were not beneath , but aboue ; Not in Limbo , but with God in peace , ioy and blisse , euen in Paradise that is heauen . ] Your certainties be your owne ouerhastie coniectures , neither well vnderstanding your selfe , nor others . In the places , which you quote out of my Sermons , I say as Christ himselfe deliuered that the iust deceased were in Abrahams bosome , which the wise man calleth the hand of God : And that Abrahams bosome was vpward farre aboue hell , as appeareth by the wordes of our Sauiour ; more I durst not determine . Neither did I make Abrahams bosome to be Paradise or Heauen , I had no warrant so to doe ; but the place whither the soule of the thiefe was caried the day of his death , Christ calleth Paradise , which the Apostle seemeth to make a part of the third heauen . And heere were the soules of the righteous after Christes death , except you thinke that Paradise was prouided only for the penitent thiefe , which S. Austen counteth a great d absurditie . Thus much I said , and still say ; as also that the faithfull departing this life , e rest from their labours , and f dwell with the Lord , in places prepasred and appointed for them , though as yet they haue not their house , which is eternall in the heauens , nor are clothed with life swallowing vp mortalitie . But that the soules of the Patriarks were in heauen , that is in the glorie of gods kingdome , before the death and comming of Christ , I haue no such wordes in any of the pages which you produce . I vse not of things vnknowen to giue hastie iudgement , I leaue it to God , who hath many places of abode in his house , and desire not to search into his secrets vnreuealed in this life . g Hence I conclude that Christes soule after his death ascended indeed , and descended not downward beneath vs heere . I heare your conclusion , but I see no premises from which you may iustly inferre so much . For though the soule of Christ might ascend after death , if we respect situation of place , in comparison of the earth ; yet because the Scriptures reckon no ascending but into the glorie of heauen , ( otherwise the diuels that h rule in the aire , should ascend , and the damned that come to iudgement , shall ascend ) ; the Christian faith doth not say that Christ ascended before he descended . And the apostle exactly obseruing the relation and application of those two wordes vnto Christ , saith his descending was the first of the twaine , that was performed . i This saith he , that ( Christ ) ascended , what is it but that he first descended into the lower parts of the earth ? Otherwise if you be disposed to play with the ascending and descending of Christes person , bodie , or soule before or after death , you may finde vs many descents and ascents besides the two that are mentioned in our Creed . The Nicene Creed saith of his person , that for vs and our saluation he descended from heauen , and was incarnate by the holy Ghost of the virgine Marie ; and of himselfe he saith ; k I am the liuing bread , which descended from heauen . Then after his death his soule ascended as you say , and so must descend againe before his body could be restored to life . Now the apostle saith ; Christ l descended into the lower parts of the earth , and likewise must thence ascend before his resurrection . And lastly after forty daies he ascended body and soule aboue all the heauens . Heere are sixe descents and ascents , if you list to controle the Creed ; but the Christian faith following the apostle , noteth onely two , his descending to hell ; or to the lower parts of the earth , and his ascending aboue all heauens ; which were two materiall parts of our saluation after he tooke flesh , and profitable for vs to know . And though you stifly stand on this , that Christes soule descended not downeward beneath vs heere ; Yet against the Creed , and the apostles wordes , that Christ descended to hell , and to the lower parts of the earth , no wise man will admit either your opinion or assertion , howsoeuer you thinke you can make a florish with Dauids words , who saith he was m fashioned beneath in the earth : of which we will speake when we come to examine the force of the apostles wordes . n Only except there be some speciall reason of good authoritie to the contrary , which is the second point of importance heere to be considered . Touching which thus I say , without expresse and euident Scripture there is in the world no sound nor meet authoritie to disprooue our former reason or conclusion . ] Your reasons raked out of the Scripture are such , that no man need to regard ; they are miserable mistakings and palpable misapplyings of the Scriptures intending no such thing as you imagine ; and for the contrarie they are plaine enough , and such as haue been receaued and reuerenced by all Christendom without exception , till you and some others in our age started vp with figures and phrases to mince and manage the Scriptures to your pleasure . They are ●…eely diuines that doe not know , the names of heauon and hell ; of life and death of flesh and sp●…it , of Christ and of God , may be diuersly taken , and diuersly vsed euen by example of holy Scriptures ; but it is the high way to all heresie and infidelity to turne and wind euery word occurrent in the Scriptures after euery signification , that may be found thereof in the old or new Testament , without respect to the maine grounds of the Christian faith , and to make Rabbins and Pagans to be the best interpreters of words vsed by the holy Ghost to expresse the mysteries of Christs kingdome . And how come you now to be so strickt in this second question , that without expresse and euident Scripture , against which you cannot so much wrangle , you will yeeld to nothing ; who were so licentious in the former , that without all Scripture , and against the Scripture , you maintained a new kind of redemption by the death of Christs soule , and his su●…ering the second death ; which if you stand to the word of God , is eternall damnation of body and soule in hell fire ? you shew your selfe more then a Patriarke in the Church thus to coine new articles of the Creed without all warrant of the word , and to cast out the old , though confessed and continued since Christs time , because you find some words to haue diuers senses , at least with Iewish and heathen writers , though not with Christians . Austen himselfe auoucheth well and faithfully , supposing there were no expresse , nor plaine Scripture for Christes descending , the●… ( sayth he ) it were maruellous boldnesse , that any should dare say he went downe to hell . ] But the same Austen in the same place telleth you , that o euidentia testimonia & infernum commemorant , & dolores ; euident testimones ( of Scriptures ) mention both hell and the sorowes thereof , to which Christ came . And for full proofe heereof , he sayth eu●…n in the same Epistle , p p We can not contradict either the prophesie , which sayd , Thou wil●… not leaue my so●…le in hell ; which les●…●…y man should d●…e otherwise interpret , Peter expoundeth in the Acts of the Apostles ; nor the words of the same Peter , where he affirmeth , that ( Christ ) loosed the sorowes of hell , in which it was impossible he should be held . Who then but an Infidell , will denie that Christ was in hell ? All that you haue to say against this , is that Iewes and Pagans , to wit , wicked Rabbins , enemies to Christ , and Poets ignorant of all trueth , vsed the words Sheol and Hades otherwise than the whole Church of Christ without exception , till our age , receiued and beleeued them from S. Peters mouth , and S. Lukes pen , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the foule , and hades importeth hell : put you from this shi●…t , and you fall ●…ull within the compasse of S. Austens challenge , that is , of plaine infidelitie ; and the●…e be simple Sidemen to cleere you from that crime . q Now I assume this and by Gods helpe shall make it manifest , that there is in all the Scripture no one place whereby it may be prooued by any shew of reason , that Christes soule after this life went locally downward from hence , or diuersly from the so●…les of ●…ll good men deceased . ] Though the opinion you h●…e of your ●…lfe be great ; yet when you come to condemne the whole Church of God ●…s ignor●…t of the Christian faith , or altering the same ; you should vse some more modestie than to say , they had not one plat ●…all the Scripture , nor any shew of reason to beleeue as they did . You pre●…ume much of your Rabbins and Pagans , preferring thei●… enuio●…s and friuolous i●…aginations before the iudgement and faith of the whole Ch●…ch of Chr●…st yet take good heed lest the better and elder sort euen of your owne Deponents receiue you not ; and so you test conuicted in the ●…ares of all good m●…n to be rather an insolent affecter of nouelties , than any regarder of sobrietie or pietie . r Only there are two or thr●… places sonsibly wrested to this p●…rpose . First , that ( Ephes. 4. ) where Christ is sayd to h●…e come downe into the lowest parts of the earth . ] If that place be wrested from his right sense , the Church of Christ from the beginning must be charged with that wresting . Ireneu●… citeth tho●…e very words of the Apostle , that Christ descended to the lower parts of the earth , and maketh them equiualent with the words of Dauid touching Christ , Th●… hast deliuered my soule from the nethermost hell , saying : s Ho●… & Da●…id in c●…m prophet●…s d●…xit ; so much Da●…id in his prophesi●… spake of him . Tertullian alleaging the very same wordes of the Apostle , concludeth ; Habes regionem Infer●…m subterraneam credere ; by this thou art to beleeue that the region ( or place ) of hell is vnder the earth . Cyprian : u Descendens ad inferos captiuam ab antiquo captiuitatem reduxit . Christ descending to hell brought backe the captiuitie , that of old was captiuated . Arnobius : x Postea vidit inferos , & longe factus est , non solum à c●…lis sed & ab ipsa Terra in abyssi profunda descendens &c : after ( his crosse ) he visited hell , and became farre off not only from heauen , but euen from the earth it selfe , descending into the depth of the bottomlesse pit . Chrysostom : y Christ descended to the lower parts of the earth , after which there are none other . And he ascended aboue all , higher than which there is nothing . Ambrose vpon that place of ●…aul : z After death ( Christ ) descended to hell , whence rising the third day , he ascended aboue all the heauens afore all men . Ierom out of those words of the Apostle , Christ descended to the lower parts of the earth , first concludeth : a Infernum sub terra esse nemo iam ambigat ; Let no man now doubt but hell is vnder the earth . And expounding the rest , he sayth : Qui descendit cum anima in infernum , ipse cum anima & corpore ascendit in coelum . He that descended to hell in soule , ascended to heauen with bodie and soule . Primasius vpon the same words of Paul maketh the like collection : b Ergo sub terra est infernus . Qui descendit cum anima in infernum , ipse cum anima & corpore ascendit ad coelos . Therefore hell is vnder the earth . And he that in soule descended to hell , ascended to heauen in soule and bodie . Photius : c To the lower parts of the earth , after which place there is no lower ; he meaneth hell . Dorotheus : d What is , He led captiuitie captiue ? By Adams transgression the enemie made vs all captiues , and had vs in subiection . Christ then tooke vs againe out of the enemies hand , and conquered him that made vs captiu●… . Erepti sumus igitur ab inferis ob Christi humanitatem . We were then taken from hell by Christes humanity . Theophylact : e At quem in locum descendit ? In infernum , &c. To what place did Christ descend ? To hell , which he calleth the lowest parts of the carth after the common opinion of men . Haymo : f First Christ descended to the lower parts of the ●…arth into hell , and after he ascended to heauen . He descended to hell in his soule alone , and then he ascended aboue all the heauens in body and soule . It must be noted by this that he sayth , Christ , descended to the lower parts of the earth : he sheweth hell to be vnder the earth , whence it is called Infernus , because it is lower than the earth , or vnder the earth . Zanchius repeating diuers Expositions of this place , addeth in the end : g The Fathers for the most part are of this opinion , that Christ in his soule came to the place of the damned , to signifie not in words , but with his presence , that the iustice of God was satisfied by his death and bloudshed , and that Satan had no longer power ouer his Elect , whom he held captiue : that himselfe was made Lord ouer all , and all power ouer heauen and earth giuen him ; and a Name aboue all Names , that in the name of Iesu euery knee of things celestiall , terrestriall , and infernall should bow : neither that he came thither only to signifie this in such sort as is sayd , but also that he might c●…ie all the diuels with him in a triumph : as it is Coloss . 2. He spoiled powers , and principalities , and made an open shew of them , leading them ( as captiues ) in a triumph by the vertue of his crosse , by which he had purged sinnes , and appeased the iustice of God. Could he not haue done this , without any such descent of his soule ? He could , but he would be so farre humbled , that his soule should descend into that most darke and wretched place , though not there to suffer any thing , but to beginne thence his triumph ouer the power of the Diuell . And this opinion of the Fathers I dare not condemne , since it is not repugnant to the sacred Scriptures , and hath likely reasons . The consent of the Fathers when it is not contrary to the holy Scriptures hath great weight with me . There is as much difference betwixt this mans modestie and yours , as there is betweene his learning and yours . He durst not condemne the iudgement of the Fathers , because it had probable grounds , and was no way contrary to the Scriptures : you auouch they had no shew of reason from any place of Scripture . But your reward will be according : for where he is with all , and euen by your selfe reputed a sound and learned Writer ; no man will take you but for an vnsound and vnlearned Boaster . h I haue largely and plainly shewed ( Treat . pag. 140. ) that this place speaketh not a whit neither of hell , nor of Christes soule descending locally , neither before his death nor after . I●… noteth only Christes sensible and apparent humiliation to the last and lowest point , that is , to the graue ; according to the Hebrew phrase , which the Apostles frequented in their Greeke writings very much . You haue shewed it , as your maner is , with your seeming & saying that so you iudge : but other proofs you offer none besides phrases and figures , wherein you take vpon you to be very copious . I say then , Thus I say , It seemes to me , and Thus do I iudge ; these be your best demonstrations , the rest is idle and vaine talke . Three senses you make of these wordes , but not one of them otherwise than by your owne authoritie . i Some thinke , you say , that this Greeke phrase ( to the lower parts of the earth ) is only a figure of speech , a kinde of hypallage , for the earth which is the lower part of the world . ] If euery mans thoughts may stand for sound and true Expositions of the Scripture , we shall haue many moe deuices than the world hath yet heard of ; but how proue you this in●…erting of the Apostles words by your supposed figures to be the true meaning of the holy Ghost ? Whatsoeuer pleaseth not your humour in the words of God , if you may chop and change with figures of speech , you will lea●… little the●…e , that shall not taste of your turnsall . k Others doe thank●… that it may be taken , as al●…ding to that metaphoricall Hebrew phrase tachtijoth erets , the lower parts of the earth , where Dauid meaneth his Mothers wombe . And then wh●…re Dauid meaneth only Christs taking our flesh . The Christian faith was neuer framed out of phrases or figures of speach vnknowen to the people , and passing their vnderstanding : neither did the Apostles so deliuer matters of doctrine , as purposely ●…oluing them in euery darcke and doubtfull phrase , that might be gathered out of Moses or of the Prophets : this is the way to leaue nothing certaine in the booke of God , though the wordes be neuer so plaine , as long as any phrase or figure may peruert it . If Dauid once by a metaphoricall kind of resemblance called the lowest part of his Mothers body , where he was fashioned and framed , tachijot●… arets , the bottom of the earth ; that is , of his mother being earth , or compared with the earth , which is the common mother of vs all , whence our bodies first came , and whither they must returne ; or noted the strangenesse and secretnesse of his conception and formation in his mothers wombe by the bowels of the earth , where mettals and minerals lie and grow in like manner : What is this to the Apostles words , who dallieth not heere with obscure phrases and metaphors , as Dauid did for ciuilities sake calling his mothers wombe the bowels of the earth , but expoundeth the words of Dauid cited immediately before , that Christ ascending vp on hi●… , led captiuity captiue , and gaue gifts vnto men ? That then which the apostle immediately addeth by way of a Parenthesis , must tend wholy to the declaration and exposition of these words of Dauid , that Christ ascending led captiuity captiue : the later words , that he gaue gifts to men , he presently and largely sheweth how they were performed after Christs ascending to heauen . And since Christs conception , though it be an Article of our faith , yet was wrought by the holy Ghost , not as Dauids was , neither was Christs body fashioned by degrees ; first in seed , then in bloud , after in flesh , as Dauid confesseth his was , but after a more strange and wonderfull manner , as the Fathers both Greeke and Latin teach ; and during the time of his conception , Christ did not lead captiuity captiue ; his mothers wombe can no way pertaine to the Apostles purpose in this place , howsoeuer you or some others would faine shew their deuices in making the Apostle hunt after strange and obscure metaphors out of Dauids words once vsed for good manners sake . l It seemes to me a very plaine Hebraisme , expressing tachijoth erets : which words are no where found for hell ; for the graue they are found . Like to this is erets tachtith ( Ezechiel . 31 ) where the seuerall circumstances doe plainly teach that the graue only is there ment , and the condition of death , the same sense manifestly hath another Hebrew phrase very like to this : Sheol tachijah ( psal : 86 ) and Sheol tachath : ( Esa : 14 ) where though many thinke hell is signified ; yet surely the circumstances doe conuince that the graue only is there ment . this do I iudge , that the descēding of Christ to the lower parts of the earth may be taken truly , plainly , & as is agreeable to the Hebrew phrase , whence surely this Greeke phrase ariseth , namely for Christs humiliation vnto the graue . Heere is your third exposition of the Apostles words , which you call a plaine demonstration , that this place speaketh neuer a word of hell , nor of Christs descending thither , but only of his graue : and if these proud and vaine bragges may goe for proofes , you will prooue any thing ; but you must come backe for all this hast , and learne that trueth is not so lightly put from her holdfast , as you suppose . For setting aside your hypallages and metaphors , which are nothing to the meaning of the Apostle in this place , the ground which heere you lay , that erets tachtith , the lowest earth , and Sheol tachtijah , the lower Sheol are no where vsed for hell , but euery where for the graue , is false and full of rash resolution , directly repugnant to the trueth of the Scriptures , and the circumstances of those places , to which you appeale . And least the Reader should thinke I speake altogether out of mine owne head peremptorily and presumptuously , as you doe ; he shall heare the iudgement of some of the eldest Rabbins , and others well learned in the Hebrew tongue touching these phrases , and then we will examine the circumstanccs of the texts themselues . And because I would make but one labour of manie ; and the meaning of Sheoltachtijah ; the lower sheol and erets tachtith the lower earth cannot well be discerned vntill we see what sheol naturally and truely signifieth , I will fir●…t examine the signification of sheol at which you and others so much stumble and then grow to consider of the places where those words are vsed and their circumstances . Sheol properly signifieth the pitts or places vnder earth where the bodies or soules of the dead are receaued to corruption or destruction , so called for that they are neuer satisfied but alwaies expect more , euer since man was adiudged to death for sin : and though in the great conceit of your owne skill you tell me , that my m not considering ( or not caring for ) the vse and manner of the Hebrew tongue causeth my mistaking as in these places , so likewise in all , or most of the rest , and causeth mine error in this maine question ; Yet I hope I shall let the Reader see in the end , that proud ignorance leadeth you so rashly to resolue as you doe both of the words and places in question , and likewise of my positions . Mercer●… a man of no meane skill in the hebrew tongue , as appeareth by his paines therein taken , in his additions to Pagnines Lexicon perused and published by Ceallere and Betrame , two learned hebricians of our age , obserueth that n hoc nomine generaliter locasubterranea tendendo centrum versus appellantur , the places vnder the earth euen to the ( middle or ) center thereof are generally called by this name ( Sheol ) as by another name of the same signification , it is elswhere called Erets tachtith , the lower or lowest earth ( Ezechiel . 31 : ) and often with an adiect sheôl tachtijah for explanations sake . Proprie insernum dixeris ita vt locum significes . Hinc cum verbo descendendi passi●… iungitur . Properly you may call it hell or the place below , for which cause it is euery where ioined with a Verb of descending . Forstere in his hebrew Dictionary repeating what others thought of the sense of the word Sheol , as that some tooke it for the pit , others for the graue , some for death it selfe , some for the state of the dead ; plurimi vero inferum , id est locum damnatorum ; and the most tooke it for hell , euen the very place of the damned ; addeth in the end . o I am of this opinion , that I thinke it importeth in the Scripture most often the place where the dead are vnder the earth , so called for that it cannot be satisfied , as Lactantius in certaine verses of his seemeth to render that Etymologie of the word . Inferus insatiabiliter ca●…a guttura pandit . Hell opcneth wide his vnsatiable throat . Et aliter verti commodè non potest quàm nomine infernus , and cannot be otherwise conueniently translated then by the name of Infernus ( hell or the places below ) Deuter. 32 ) A fire is kindled in my wrath , and hath burned to the nethermost hell . So doth Ezechiel vse another word of the same signification , ca. 31. Thou shalt be cast downe erets tachtith to the lower earth . Pagnine vnknowen to no man that is learned , for his labours in the hebrew tongue , saith , Sheôl p sepulchrum , infernus , Gehenna . Sheol signifieth the graue , hell , Gehenna . Munstere q Sheolidem quod sepulchrum , fonea , infernus . Sheol is as much as the graue , the pit , and hell . Auenarius . r Sheol sepulchrum , item infernus id est locus inferior sub terra . St de impijs dicitur , significat perditionem . Sheol is the graue ; also hell , that is the lower place vnder the earth . When it is spoken of the wicked , it signifieth perdition . Lauater : s Sheol non tantum significat locum damnatorū , sed etiam foue●…m vel sepulchrum . Sheol doth not only signisie the place of the damned , but also the pit or graue . And before them all Lyra well learned in the Hebrew tongue , if not a Iew borne , sayd . t Accipitur infernus in Scriptura dupliciter ; infernus ( which is the Latin translation of Sheôl ) is taken two wa●…es in the Scripture ; one for the pit , where the Carcasses of the dead are put , the other , for the place whither the soules of the damned descend . The trueth of their iudgements , that Sheol signifieth the places vnder the earth , where the bodies and soules of the dead are receaued will appeare by the very confession of the Rabbins themselues , as well as by the direction of the Scriptures . Touching the situation of Sheol Rabbi Abraham saith . u Sheol m●…kom aamakhephec bashamaijm shehu marom . Sheol is a deepe place opposed to heauen , which is on hie . And againe x Sheol is the lowest place of the whole earth opposite to heauen . Rabbi Leui. y Sheol hi mattah bemuchalat vehi markez . Sheol is absolutely below , & is the center ( of the earth . ) And that with them it importeth hell I meane Gehenna , the place appointed to torment the soules of the wicked , there can be no question . Rabbi Iehosuas the sonne of Leui deliuering the names of hel , that are occurrent in the Scripture , saith , z there be seuen names of Gehenna , and these they are . Sheol , Abadon , destruction , Bor Shachath , the pit of perdition . Bor Sheon the lake of ruine or roaring , Tith haiauen , the bottom of the myre , Zal-maueth , the shadow of death , Erets tachtith the lower earth . In the exposition of the 11 Psalme there are repeated as a places of abode for the wicked in Gehenna , Sheol , Abadon , Erets tachtith . Dauid Kimchi commenting on these wordes of the 9. Psalme , sinners shall be turned to Sheol , saith . b Vuederash lishola hu gehinnam , and in derash , Sheol is Gehenna . Elias the Leuite in his Caldaie Lexicon sayth : c Veiesh Sheol Methurgemim gehinnam . Sheol with the ( Translators or ) Interpreters is Gehenna . The Caldaie paraphrase expressing those wordes of Dauid , The shape ( or beautie ) of the wicked ) shall consume in Sheol , but God will redeeme my soule from the hand of Sheol , thus rendereth them : d Their bodies shall wax olde in Gehenna , but the Lord will redeeme my soule from gehenna . Rabbi Salomon likewise expoundeth Sheol in that place by e Gehinnam . So in the sixth Psalme it is sayd , Whosoeuer is not circumcised , f iored Gehinnam , goeth to Gehenna , as Esay threateneth ; Sheôl hath enlarged it selfe . Rabbi Moses Hadarsan vpon the first of Genesis : g Gehenna is sayd to be deepe , as it is in the ninth of the Prouerbs . In the deepe of sheôl are the ghests ( of an harlot ) . The Hebrew glosse vpon those wordes of God vttered by Moses , A fire is kindled in my wrath , and shall burne to the nethermost Sheol , sayth ; h In my wrath , that is , in the midst of Gehenna , as it afterward followeth , and shall burne to the lowest sheôl . Rabbi Ioden expounding the wordes of Dauid , Thou hast deliuered my soule from the nethermost Sheol , sayth ; i The way of Adulterers leadeth to the deepe of hell , and therefore he sayth , Thou hast deliuered my soule from the nethermost sheôl . With whom Rabbi Selomo concordeth : k The way of Adulterers is to be in the deepe of hell , and thence hast thou delinered me , sayd Dauid , when Nathan sayd vnto me , The Lord also hath taken away thy sinne . And lest we should doubt what they meane by Gehinnam , Elias the Leuite sayth , ; l Kareü Rabbothenu mekom ônesh hareshaim achar motham gehinnam . Our Rabbins call the place of punishment for the wicked after their deaths , Gehenna . Neither want these Iewes that auouch Sheol , and specially the nether most Sheol to be below in the deepe of the earth , to be opposite to heauen , & to be the place of punishment for the wicked after their deaths , warrant in the sacred Scriptures to vphold these assertions . For though Sheol extend to any place vnder earth , that by Gods ordinance requireth or receaueth the bodies or soules of the dead , & in that respect to the godly it can be no more then the graue , & the losse of all things in this life consequent to the graue ; & in that sense we must interprete Sheol , when it is applied to the bodies or persons of the Saints , whose soules are in rest and blisse with God , & not vnder the earth , where Sheol is : yet the ful force of that word whē it is threatned to any , or affirmed of the wicked , noteth the pit of destructiō for their soules , aswel as of corruption for their bodies , & the consequents of either ; & the nethermost Sheol expressely designeth the place of torment appointed for sinners , that die out of Gods fauour , & receaue the iust reward of their vnrighteousnesse . m The way of life , saith Salomon , is aboue to him that knoweth to decline from Sheol , that is below . Where first it is euident , that as heauen is aboue , in which is true and eternall life ; so Sheol , which is the pit of death for bodie and soule , is below vs , which must needes be in the earth vnder vs. This partition of celestiall , terrestriall and infernall persons and places the Apostle warranteth by this authoritie , when he saith . n Euery knee of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in heauen , on the earth : and vnder the earth ( should ( and ) shall ) bow at the name of Iesus . And since the whole world is by the word of God in the creation , conseruation , and alteration thereof sufficiently deuided into heauen and earth ; the place of hell must of necessitie be either out of the whole world created by God , and so no where ; or in heauen , which is an impious absurditie and monstrous contrarie●…e ; or else it must be within the compasse of the earth : and not being vpon the earth where men liue , it must needes be vnder the earth , whither the wicked descend when they die . This distribution also Saint Iohn ratifieth , when he saith , o None in heauen , nor on earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor vnder the earth , was able to open the booke . Wherefore the booke of Iob to expresse the infinitenesse of Gods perfection and wisedome , vseth these foure comparisons . p The heauens are high , what canst thou doe ( there ) ? It is deeper then Sheol ; how canst thou know it ? the measure thereof is longer then the earth , and broder then the sea . Where if we bee not wilfully bl●…nd , wee cannot choose but see , that Sheol is not onely deepe , but the deepest place in the world ; euen as heauen is the highest . To compare the wisedome of God with the graue , which is sixe foote deepe , or not so much , were most ridiculous , since we commonly digge to that depth and deeper vpon diuers occasions . And therefore Sheol is the deepest place in the earth , to which no man liuing euer pearced , to make report of the deepenesse of it . Moses confirmeth the same when he saith ; q sire shall burne to the lower Sheol , and shall eate through the earth , and inflame the foundations of the hils . As the situation of Sheol is below vnder the earth , that is in the bottome of the earth , so is it a place threatned to the soules , not onely to the bodies of the wicked , though at length it shall receaue both . Dauid putting a difference betwixt himselfe and the wicked , saith , r Like sheepe shall they be laid in Sheol , but God will red●…eme my soule from the hand of Sheol . Dauid neuer drempt that his soule should bee in the graue , nor that the soules of the wicked should there be laid : much lesse that his bodie should be freed from the graue , more then the bodies of such as knew no God at all . Sheol then here , as in sundry other parts of Scripture , signifieth somewhat , from which the godly shal be saued , and whereto the wicked shal be euerlastingly adiudged . But that is not the graue , which is common to all men , good and bad . It was therefore the Sheol of soules from which Dauid hoped to be deliuered , and which the wicked shall not auoyd : And so are his very words . The Lord will deliuer my soule from the power of Sheol . Againe the full reward of wickednesse is not the graue whereto the godly come as well as the godlesse . But Sheol is threatned in the Scriptures as the full and finall wages of all impietie , neither is there any other note or name sor hell , except metaphoricall throughout the Old Testament . Wherefore when Dauid saith , t sinners shall be turned to Sheol , and all nations that forget God ; he doth not threaten them with that , which is generall to all Gods children , but with that , which is peculiar to all Gods enemies , which must needes be hell , and not the graue . And so much Caluine himselfe , who otherwise ouermuch vrgeth the right sense of Sheol to be the graue , confesleth to be the true meaning of this place . " The Hebrew word Sheôlah ( to Sheol ) which was ambiguous , I doubted not to translate by the name of hell . For though it displease me not , that others translate it the graue , yet it is certaine , that somewhat heere is noted by the Prophet besides the common death . Otherwise he should say nothing of the wicked , that should not indifferently agree to all the faithfull . Obserue this rule , which indeed is true , that when the Scriptures threaten the wicked with Sheol , they meane not the graue , which is common to all the godly ; but that Sheol , which is appointed for the wicked , from which the faithfull shall be freed , and you may spare all your figures and phrases , wherewith you loade both your selfe and your Reader in this place to no purpose . For there is a Sheol , as Salomon noteth , that shall x swallow men aliue and whole , which cannot be the graue , where there lyeth but one part of man and that after his death . And since the Scripture in exact tearmes maketh a lower Sheol , which cannot be but in comparison of an higher , with what face can you elude the lower Sheol to be nothing but the graue , whereas one and the same thing cannot bee by any meanes both lower and higher in respect of it selfe ? And therefore howsoeuer you could shuffle with the name of Sheol , without addition against both learning and trueth ; yet to auouch the lower Sheol to be onely the graue , is onely a point of your accustomed impudencie , which regardeth neither reason nor sense , so long as you may ourface all with your priuate and witlesse fansie . Come now to the place of Esaie the fourteenth , where you so prem●…rily pronounce , that whatsoeuer others thinke , the circumstances doe conuince the graue onely is there ment ; and see your owne follie , if pride haue not so closed your eyes , that you can discerne nothing besides your owne dreames . In the wordes of Esaie are sundrie circumstances , which plainely prooue Sheol there not to be taken for the graue onely . The first is the situation of Sheol , which the Prophet there saith is below . y Sheol from below is stirred to meete thee ; not meaning the dead should be then raised to life , but the Ghostes below should be mooued and affected with the suddaine fall of that mightie tyrant . It is also there opposed to heauen , as the lowest place to the highest ; for where through pride the king of Babylon said in his heart , z I will ascend to heauen , and exalt my throne aboue the starres of God ; the Prophet replieth , a thou shalt be thrust downe to Sheol , to the sides of the lake . Secondly there are in that place attributed to them in Sheol remembrance , admirance , irrision , and speach , which by no meanes can agree to dead carcasses in the graue , but to spirits and soules in hell ; neither had the dead bodie of the king of Babylon any sense , sorrow , or shame for his foule fall , which their insulting in hell against him purposed to impresse . Thirdly the cruelty , tyranny , pride , and rage of the king of Babylon against Gods people were greater then to bee requited onely with the graue , as were all other men euen the Iewes themselues that were the Seruants of God & their most religious Kings . It was therefore no way fitting for the iustice of God against his enemies , nor for his loue to his owne , to menace the oppressors & murderers of his people with no more , but only with the graue . For since God by the same prophet threatned the king of Asshur with Tophet for smiting his people , saying ; b Tophet is prepared of old , it is euen prepared for the king , he ( to wit God ) hath made it deepe and wide , the burning thereof is fire , and much wood ; the breath of the Lord , like a riuer of brimstone , doth kindle it : how should the graue onely be sufficient to reuenge the outrages of the king of Babylon against the Saints of God , whose citie he vtterly destroyed , and kept them groning in most miserable seruitude ? Lastly where you so confidently pronounce the graue onely is there ment , a man may soone see , how little care you take in setling your sentence , since of all other things there specified , the graue is namely excepted by the Prophet , as no part of Gods threats against that proud tyrant . These are his words . c Thou shalt not be ioyned with them in the graue , because thou hast destroied thine owne land , and slaine thy people : thou art cast out of the graue , like an abominable branch , as a carcasse troden vnder feete . So that heere you are taken tardie with a plain and presumptuous contradiction to the words of the Prophet , that where he threatneth , the king of Babel for his cruell oppression shall not be partaker of a graue after his death , but be cast out as an hatefull care asse to be troden vnder foote , you in your wisedome affirme the g●…ue is onely heere ment , whatsoeuer others thinke , yea though the Prophet himselfe expresly say no. With such principles you proppe vp your idle fansies in the Hebrew tongue , whiles you would seeme learned in giuing the Prophet the lie to his face . But heere you will say is mention of wormes , that should spredde vnder him , and co●…er him , and of lying downe to sleepe . ] This is all the shew , that can be made out of sixteene verses in that Chapter describing the destruction of the king of Babylon and his issue , and yet these wordes neither doe nor must inferre the graue , which he should lacke , but the putrifying of his body , though vnburied ; and his lying down to death , yet not in the graue . Neither is it to be doubted , but when his soule descended to Sheol below , his bodie was dead ; the one doth not exclude , but rather include the other , except men descend aliue to hell , as we read of some in the Scriptures ; otherwise the soule is first seuered from the body , before she goe to her owne place , which for the wicked is the lower Sheol . Thus much you might haue learned out of old and new interpreters , but that you scorne to be directed by any man farder then your owne fancie doth lead you . Of this place of Esaie Ierom thus writeth . d He that through pride said , I will ascend to heauen , and be like the most high , is thrust downe ; non solum ad infernum , sed ad inferorum vltimum , ●…ot onely to hell , but to the lowest steppe of hell . So the deepe of the lake doth signifie , for which in the Gospell we read vtter darkenesse , where is weeping and gnashing of teeth . And withall we learne , that hell is vnder the earth , the Scripture saying vnto the bottome of the l●…ke . Haymo on the same words . e Hence we learne , that hell is vnder the earth , whose inhabitants in this place are designed by the name of hell . Hell is troubled to meet thee , because the angell , who is President ouer infernall paines , hath stirred vp , to meete thee , the Giants , that is the mightie princes of the earth , whom before thou didst heau●…ly oppresse . Lyra very skilfull in the Hebrue tongue , as appeareth by his often citing the Rabbins , vpon the same place saith . f Heere is the insultation of the dead , and first against the soule ( of the king of Babylon , ) secondly as touching the buriall of his bodie . Concerning the first we must know , the Iewes & Catholike write●…s expound this place of Nab●…codonosors soule descending to the paines of the damned . But it must be referred to Balthasar his Nephew , and so it is said . HELL . ] That is the diuell the ruler of hell . VND●…R THEE ] because hell is said to be in the deepe of the earth . IS TROVBLED . ] because the diuels were busie about the receauing and leading of his soule . Bullingere likewise . g The Prophet goeth on to describe the wretchednesse of Balthasar the wicked king of Babylon . When therefore he was thrust through the body in many places by the souldiers , that brake into his palace , his soule went straight to hell . Where two things are to be obserued ; first that the soule of man doth not die with his body ; next that hell is appointed as a certaine place for the wicked , which heere is auouched to be beneath vs. Oecolampadius . h Thou art descended to hell , and thy glory and mirth with thee . And as the body is deuoured of wormes , so the soule is tormented with the wormes of an euill conscience . These are the treasures of rich and mightie men , which oppresse others in this life ; they cary nothing hence , but a wretched conscience into the Gehenna sire , where their worme doth not die , nor the fire quench . Pellican . i The dead Princes in hell answer one another , deriding ech the other , vpbrayding violences , exercising wrath and indignation , raging with impatience and iniuries , wormes meate , and most wretched with the perpetuall gnawing of conscience , euen as in the kingdome of the blessed ( Saints ) they congratulate one another , and reioyce ech at others rewards and honors . Gualter . k The summe of all that shall be said ( by the Prophet ) is this , that the Medes should kill the king of Babylon , and his soule be cast downe to hell , among other tyrants to suffer euerlasting torments . This place hath an euident testimonie teaching vs , that soules do not die with their bodies , but are spirits immortall , and gathered into a place appointed for them ; the wicked to hell , where vtter darkenesse is , and eternall weeping and gnashing of teeth . Mollerus . l In these verses is described the state of the dead , which depart this life in their sinnes without repentance , as it is in the storie of the rich glutton ( Lucae 16. ) for as he was caried to hell , so this tyrant , and all others , that die in their sinnes , descend to hell . Wigandus vpon these wordes , m Hell below is stirred to meete thee . The Prophet saith , that other Tyrants in hell meet the Babylonian tyrant , and insult at him , qui iam in imum Tartarum detractus , sibi ●…iat similis , who being brought downe to the deepest hell , is now become like to them . As these learned interpreters rightly obserue the circumstances of Esaies words , so depart they not from the propriety of the Hebrew phrase , which Munster confesseth generally to be this . n The wicked descend lishol tachtith , to the lower sheol , that is , to Gehenna , where their fire quencheth not for euer . The words of Ezechiel 31 & 32 , haue as many and the same circumstances to resute your follie , as the wordes of Esay haue , and make proofe sufficient , that those words doe not import only the Graue , as you falsely presume . First Rabbi Iehosuas and Midras Tehilim of good authority amongst the Iews , auouch ( as I haue shewed ) erets tachtith , the lower carth , to be the description and appellation of Hell in the Scriptures . Next , Mercer and Forster , and other famous Hebricians obserue , as also your selfe doe yeeld , that erets tachtith hath manifestly the same sense and signification with Sheol Tachath in the foureteenth of Esay , of which there is now no doubt but hell is thereby implied . Thirdly , Ezechiel purposely noteth , and so nameth the same place , where all the vncircumcised and wicked , that from the beginning were barbarous and bloudie enemies to the people of God , were gathered and receiued after this life , whereof many thousand were drowned , and otherwise depriued of their graues ( except the name of graue be figuratiuely taken for death ) when yet Ezechiel pointed out the place , where they were at the time that he spake these words , euen in the lower earth . Fourthly , Ezechiel giueth them sight , speech and affections , as Esay did , in saying ; o They are now ashamed of their strength , by which they became terrors to the liuing , and p see and q speake ech to others , insulting and vpbraiding one another , euen as Esay before described them . Lastly , the selfe same phrase is found in Dauid threatning this vengeance to those who sought his soule to destroy it , that they should go r betachtijot●… h●…arets , to the lower parts of the earth , and yet their carcasses be left as a s porti●…n to the foxes , that is , to be deuoured of wild and ra●…ening beasts . What the Iewes conceaued by the lower earth appeareth by the prayer of King Manass●…s , which though it be not canonicall , yet it is of credit enough to expound that speach , wherein he besought God , t not to be angrie with him for euer nor to condemne ( him ) into the lower parts of the earth . And the Hebrue translation of S. Matthews Gospel , which S. Ierom testifieth was long before his time , expresseth the words of our Sauiour touching his Church , the gates of hell shall not preuaile against it , by u sha●…re tachijoth , the lower gates . So that the same reasons serue to limit Ezechiels words , that serued for Esaies , and you haue none other obiections against them , but the selfe same that were before , which are very firuolous to inferre any such thing as you resolue , that only the graue is ment by Ezechiels words . Yea the name of graue or sepulchre , which there is sometimes vsed , though not alone , inferreth as well eternall as corporall death in the wicked , the one being alwaies consequent to the other in them . And so much Mercerus a man of good iudgement admonisheth , Spul●…hri nomine scriptura exitium x & mortem aeternam intelligit , ex externa morte internam accipiens . By the name of ( graue or ) sepulchre the Scripture vnderstandeth destruction and eternall death , noting the inward death by the outward . And as for interpreters new and old , they likewise concurre in the exposition of Ezechiels words , and of Dauids , that hell is ment by crets tachtith , the lower earch , and tachtijoth arets , the lower part of the earth , no lesse then it was by She●…l tachath , the lower sheol in Esaias speach . Ierom. y to the lower earth , hoc est ad infernum , that is , to hell , ad cos qui desc●…ndunt in Lacum , haud dubium , quin inferna significet , to those that descend to the lake , it cannot be doubted , but he meaneth hell . Lyra. z To the lowest earth , that is , to hell as touching the soule , which the Doctors say is in the deepe of the earth . Munster . a If thou aske where are the Assyrians buried ? ( Ezechiel ) answereth in the sides of the lake , and in the lower parts of the earth , by which the Prophet signifieth the damnation of body and soule . Oecolampadius vpon Ezechiels words , There is Asshur and all his multitude : b in Gehenna , in the place of the damned , amongst the vncircumcised Assyrians ; round about his graue or pit , that is , in the midst of hell . For with this figure ( of speech ) the Prophets vse to describe the damnation of the ( wicked or ) accursed , who together with their soules are punished with euerlasting death . Pellican : c Ad terram vltimam , hoc est ad infernum . To the lowest earth , that is , to hell . d And they are sayd to be buried in pits ( round about them ) because they are gathcred in hell to the fellowship of their forefathers , and such as were like them ; e who by their ●…eenesse and crueltie against mankinde , which they sought to oppresse , deserued reproch with the liuing in all ages , and in hell euerlasting punishment and fire . Lauater . f non solum Rox ●…d Tartara pr●…cipitatus fuit , not only the king was cast downe to hell , but his wicked counsellors , souldiers , and helpers . g By the vncircumcised he vnderstandeth the d●…ed , meaning the king should perish body and soule . h Out of this place of the Prophet ( Ezechiel ) we vnderstand first , that there is an hell , or place appointed to punish the wicked ; next that it is bene●…h vs , thirdly , who shall be cast thither . The like is obserued out of Dauids words , by Ierom. i They shall goe into the lower parts of the earth . ] In inferno damnabuntur , they shal be condemned to hell . Haymo . k Into the lower parts of the earth , that is , into hell . Euthymius , l After death they shall descend to hell . Lyra. m Into the lower parts , that is , to Gehenna , which is in the lower parts of the earth . So Pellican . n They that seeke me to death , shall fall on destruction , and be rather thrust downe to hell . Pomerane , o These things shew that all the endeuours of such , as be enemies to godlinesse , shal be frustrate , and they shall descend to hell to euerlasting death . p Westhmerus followeth Pomerane word for word . Bucer , Dauid q denounceth destruction to his enemies seeking his so●…le to death , as that they should be cast downe to hell , which he meaneth by the lower parts of the earth . The verse ensuing fortelleth the reiection of their carca●…es to be meat for Foxes . r Felinus insisteth on the very same words . Mollerus , s They shall goe to the lowest parts of the earth , that is , they shall vtterly perish , and descend to hell , and their carcasses be cast abroad in the fields to be torne and de●…oured of wild Beasts . Hauing now found by the circumstances of the Scriptures themselues , as also by the iudgement of so many Iewish Rabbins , Christian writers , old and new expositors that your heaping vp of Hebrew phrases is but the vaine broching of your owne fansies , and consequently that there is no cause for you to controle the full consent of so many learned Fathers , as haue applied the Apostles wordes to Christs descent to the lower parts of the earth , that is to hell , which the Scriptures place vnder the earth . Let vs see , which of these two senses , yours or mine , best fitteth the apostles purpose : Of yours I may safely say , it hath no coherence with the wordes , nor intent of the Apostle . For these two verses , the ninth and the tenth , interposed wi●…h a parenthesis , apparantly pertaine to the verifying of Dauids wordes cited immediately before in the eight verse , that Christ ascending on high , lead captiuitie captiue . Before Christes ascending , by way of relation the Apostle putteth Christes descending ; and because descending and ascending must haue contrary extreames , from which and to which the motion is made , therefore to the highest heauens , aboue which Christ ascended , Paul opposeth the lowest parts of the earth , to which Christ first descended . The end of his descending is comprised in Dauids wordes , to leade Captiuitie Captiue , which must be from the place of their chiefest strength ; euen as the end of his ascending after hee had led captiuitie Captiue , was to giue gifts to men . Now these two are the greatest blessings that Christ in this life bestoweth on his Church , and in order follow one the other , as Dauid first , and after him the Apostle setteth them . For we were first to be t deliuered from our enemies , and from the hands of all that hate vs , I meane the enemies of our soules , as Zacharie filled with the holy Ghost did prophesie we should , before we could serue him without feare in holinesse and righteousnesse , as wee ought to doe , ●…ll the dayes of our life . Deliuerance from the power of our enemies we had none , but by Christs conquering them , and leading them Captiue . And full conquest ouer them Christ had none , but by rising from the dead , and treading vnder his feet all their power and strength , not onely against himselfe , but against all his . And no place fitter to dissolue and breake all their force and might then in the chiefe castle of their kingdome , which is hell seated in the lower parts of the earth . So that this exposition of the learned and auncient Fathers , which I before abundantly deliuered in their owne word●…s , is so farre from any iust challenge , that it orderly and plainely lightneth and iustifieth the wordes of Dauid , which the Apostle there taketh vpon him to illustrate . Now in your exposition there is no such thing . For first the graue is not in the lower parts of the earth , nor opposite to the height of heauen , whither Christ ascended , according to the Apostles wordes . Next Christ descending to his graue , was rather lead captiue of death , then shewed any conquest ouer death . Thirdly before Christ , many rose from the graue , as well aunciently raised by Elias and Elizeus , as then newly by Christ himselfe . But this conquest , which Dauid heere celebrateth , was not ouer the graue onely , but ouer hell , Satan , sinne , death , and all the power and feare of the enemie , which Christ led Captiue , leauing none vnconquered , and made an open shew of them , triumphing ouer them in his owne person ; as the same Apostle elsewhere deliuereth . Therefore this place must stand for good , till you or your friends bring better helpes to vnioynt it , then your and their idle phrasiologie gainsaying the whole Church of Christ for your priuate nouelties and vanities . u Where you expound the text and say , he descended to the lowest , and ascended to the highest , that he might fill all places with the presence of his manhood , you speake both inconueniently and farre from the Apostles meaning . x You adde to it ( with his presence ) very deceitfully in a differing letter like the text , and together with the text . What censure this deserueth the godly doe know . ] What censure deserue you , that cannot speake three lines without an open iniurie , or manifest folly ? You first confesse I expound the text , and then you charge me with adding to the text ; as if any man could possibly expound any place of Scripture , and adde nothing to the wordes . Then were plaine reading of the text , the best expounding of it ; and so should all exposition be superfluous and iniurious , as most of your expositions are . And who , besides you , so deepely doteth , as to charge an expositour with saying somewhat besides the text ? but I adde it in a different letter like the text and together with the text . ] I cannot expound any place of Scripture , but I must insert the wordes of the text which I expound , and ioyne them together with mine owne . The text I cite not three lines before exactly as it lieth in the apostles writings , and set by the side the quotation of the place , Ephes. 4. with a direction to the wordes alleaged by me out of the apostle . I then reason from the true meaning of the apostles wordes , who saith , that Christ first descended to the lower parts of the earth , and ascending on high lead captiuitie captiue . Whence did Christ lead captiuitie captiue , but from the lower parts of the earth ? If that were the purpose of his descending , the lower parts of the earth were the place , whence he lead captiuitie ( euen all his & our enemies ) captiue . And so I made the conclusion of mine owne , and not a fresh allegation , as you absurdly mistake , of the Apostles words ; Christ then descended into the lower parts of the earth , and thence lead captiuitie captiue ; that he might fill all ( places with his presence . ) Where if your eies were not more then dimme , you might soone see , I quoted no text , as I did before , but declared by mine owne wordes inserted , what I gathered out of the apostles speech , as the wordes interposed in an other letter , and with two lines inclosed , ( but that the Printer did sometimes forget my markes and directions ) doe plainly witnesse . And to what purpose I pray you Sir in common reason were it for me to repeat a place faire and full as I doe , and within two lines after to cite the same againe with sixe wordes added , which were not in the former ; except it were an exposition and no citation of the Apostles words ? Wherefore your wisedome might presently haue perceaued , that the halfe circle which standeth after ( places ) did in my coppie stand after ( presence ) and that the Printer by haste or neglect brought it neerer then hee should . And those very wordes ( places with his presence ) you finde twice in the same section in an ordinarie letter , and cite them your selfe as an exposition and not an addition to the Apostles words . But my speech , you say , is both inconuenient and farre from the Apostles meaning . ] Of that you are no fitte iudge , you must reade more , and more indifferently then you doe , before you will come neere the Apostles meaning . Your exposition , that Christ first descended into the lower parts of the earth , and ( then ) ascended farre aboue all heauens , onely to fill all his Church with the gifts of his spirit , which by his ascending hee promised to doe ; is farre from the Apostles wordes and meaning . For in these wordes ( to fill all ) the apostle compriseth as well the benefits of Christs descending as of his ascend ing . And euen by his ascending we are assured of other and greater gifts , then those which are powred on his church heere on earth for the support of his Saints in this life . Christes comming to iudgement , his raising our bodies from corruption , and conforming them to be like his glorious body , and bringing vs into the kingdome of his Father , where perfect , eternall , and celestiall ioy , blisse , and glory shall be reuealed on vs ; these be waightier and excellenter gifts then the graces of this life ; and yet by Christes ascending into heauen we haue a manifest interest in all these . So that though it be true , that Christ departing from vs , prouided sufficiently for vs , whilcs heere we liue , by the gifts and graces of his spirit ; yet the kingdome of Christ , which cxtendeth to things , places , and persons celestiall , terrestriall ; and infernall , is farre larger , then that part , which you mention , which commeth nothing neere to the fulnesse of the Apostles wordes or sense . Since then by descending to the lowest , and ascending to the highest , the apostle noteth all the places in the world , the earth not excepted , from which Christ both descended , and ascended after he had finished the worke of our redemption , and by his presence in euerie place was acknowledged , his power and dominion ouer all things in euery of these places , hell it selfe being not able to make any resistance to his person or pleasure : the sensc which I giuc to the apostlcs words , that Christ descended & ascended to fill all places with the maiestie of his presence , and might of his word , better declareth the greatnesse and largenesse of Christes kingdome now sitting in heauen , then doth the guiding of his church in the miseries and infirmities of this life , though I do not denie , but that is a woorthy part of his excellent and supereminent power . And for that application of the apostles wordes , which perhaps you finde not in your Note bookc , and so suspcct it to be the more inconuenient , Athanasius a man of more iudgement , then I or you , or any that you follow , for ought that I know , first led me to it . y Christ performed the condemnation of si●…ne on the earth , the abolition of the curse on the crosse , the redemption of corruption in the graue , and the dissolution of death in hell , Omnia loca permeans going to euerie place , that he might euery where worke mans saluation . And againc , z As then Christ our Sauiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filled all ( places ) on all sides with his presence , so he filled all with the knowledge of himselfe . Man compassed on euerie side and euery where , that is in heauen in hell , in man , in earth , may behold the Diuinitie of the Sonne of God vnfolded ( by his Manhood . ) a Third : you make much of that which doth you not a pinnes worth of good : where it is asked , who shall descend into the deepe ? that is to bring Christ againe from the dead . If the deepe here did signifie Hell , ( which yet certainely it doth not , but suppose it doth ) how will that follow ( which you presume ) that Christ dying descended into the deepe . The text saith no such thing . [ You be a deinty diuine , that thinke the Apostle here wandreth in his question , & e●…eth in his answere , abruptly & impertinently clapping things vncoherent together . If the Apostle did not referre the former questions to Christ , how then in his answere doth head , this is to bring Christ down ( from heauen ) , & to bring Christ backe from the dead ? Will your wisedome then learne , that the question must fit the answere , & the one be pinned at least to the other . But Christ , you say , is not named in either of those questions , who ( shal or ) can ascend to heauen ? who ( shal or ) can descend to the deepe ? ] What thcn ? are there not besides the answers , which name Christ , & so ●…ie the former question to the person of Christ ; two manifest reasonsto restrain these questionsvnto Christ ? First that the co●…snes of faith there mentioned by the Apostle , which dependeth only & wholy on Christ , may moue no such questions , nor doubt no such things . For he that doubteth , whether Christ dying descended to the deepe , or rising ascended to heauen ; vtterly frustrateth the faith , that is in Christ. The perswasion then of faith , which must be farre from moouing any such questions of Christ , prooueth those questions to pertaine to Christ. Secondly the questions themselues exactly comprise the person of Christ , and consequently , though he be not there named , yet is he there ●…nely intended , as appeareth by the answere . For these interrogatiues , who can ascend to heauen , or who can descend to the deepe ; are equiualent to these generall Negatiues , none can ascend to heauen , and none can descend to the deepe , as is plaine by the perpetuall vse of the Scripture . b What hast thou which thou hast not receaued ? c who is like to thee O Lord ? d his generation who shall declare ? e which of you reproueth me of sinne ? f Who shall accuse the elect of God ? Who shall separate vs from the loue of Christ ? And a thousand like examples doe exquisitely proue these interrogatiues to be resolute and absolute Negatiues . And so Iob expoundeth them . g Who can make cleane of vncleane ? not one . If NONE can ascend to heauen , or descend to the deepe , then NOT CHRIST ; and so much the Apostle expresseth , when he saith , that Christ is excluded from descending , and ascending by those questions ; and in that respect all , that will be faithful must forbeare them . Then notwithstanding your exception not worth a straw , these are two maine grounds of the Christian faith , that Christ dying descended to the decpe , and rising ascended to heauen , and hee that but doubteth in his heart of either of these , by the apostles verdict emptieth and reuerseth Christs death and resurrection . And did not this latter question , ( who can descend to the deepe ) pertaine directly vnto Christ , who onely of all men that euer were descended to the deepe of Hell , and returned againe with safetie and glory : we might not onely iustly doubt , whoe●…er ( besides Christ ) descended to the deepe of the earth , but our faith teacheth vs plainely ●…o den●…e , that euer man ( Christ cxcepted ) did descend to the deepe ( supposing now that to signifie hell , as you doe ) and yet doth not our faith frustrate the death of Christ , but therein rather commend it , and exalt it , that neuer man was able to doe , as he did , that is dying , and descending to subiect hell vnder his power ; and to deliuer all his from thence . So that if the deepe heere doe signifie hell , then is heere a plaine resolution of the Apostle , that Christ dying descended to hell . Now least you should take any pride in your pe●…ting answere , not worth a tagge of of a blew point , the Reader shall see , that all interpreters , old and new , and euen those , on whom you would seeme most to relie , haue with one consent comprised the person of Christ in these two questions , and yeelded the Apostles answcre to be very extrauagant , which God forbid , vnlesse Christ were comprised as well in the questions , as in the answeres . Oecumenius . h The Apostle referreth these things to Christ. That is , wauer not , neither say in thy mind , how did Christ descend from heauen ? or did Christ being dead rise from the deepe , that is from the lowest places ? cast all such thoughts out of thy mind . Theophylact. i Stagger not , ( saith the apostle ) neither doubtingly cast this in thy mind , how Christ descended from heauen , or how after death he rose from the deepe , id est , ex abditissimo & profundissimo loco , that is , from the deepest and most hidden place . Erasmus . k Who shall ascend to heauen ? that being spoken of the Law , Paul interpreteth and applieth to Christ. For that is , saith he , to draw Christ from heauen . Or who shall descend into the deepe ? that is , who will beleeue the things that are spoken of hell , except he see them ? this is , sayth Paul , to draw Christ backe from the dead , as though he did not descend to hell , or they desired , that in their sight he would againe descend to hell . Peter Martyr thus setteth the Apostles questions . l Who shall ascend to heauen to see whether God bee reconciled to vs by Christ ? or who shall descend downe into the deepe to see euerlasting death weakned and abolished by him , that is by Christ ? Bucere . m The Apostle acknowledgeth in this question the deniall of Christ , and that he draweth Christ downe from heauen , which admitteth this doubt . It is euident that the deepe is taken pro inferis , for hell , and in this sense the Apostle seemeth to haue vsed this word the deepe , for hee addeth , that is to bring Christ backe from the dead , to wit , to account his descent to hell to be void , and his victorie ouer death and Gehenna . Hyperi●…s . n Say not , who shall descend into the deepe ? thou art eased of this trouble by Christs resurrection from the dead , and from hell . Gualtere . o Who shall descend to the deepe , to see whether death be disarmed , hell gates broken open , the Diuels kingdome subuerted and we truely redeemed from all these ? do●… not they denie death to haue beene conquered by the merit and resurrection of Christ , and therefore would haue him againe to die , and to returne to hell , to doe that once more , which he hath alreadie performed ? Piscator . p The heart of him that beleeueth , doth not descend by his thoughts to the deepe , to trie whether victorie be obtained against eternall death . For if he doubt of this , he must also doubt whether Christ were dead , & ad inferos descender it , and descended to hell . Beza . q Because the law proposed heauen but vnder an impossible condition , and threatned the deepe , that is destruction , for the offence , to which we are all subiect , whosoeuer cleaueth to the righteousnesse of the law , of force is compelled to crie out , who shall ascend to heauen , or descena into the deepe , to take me hence , and lead me thither . But contrariwise faith suggesteth , that Christ is he , which ascended to heauen to carrie vs th●…ther with him , and descended into the depth of death , to abolish him that had power of death . Take which of these expositions you will , it is euident in euery one of them , that by the Christian faith both these impossible actions , as man thinketh , of ascending to heauen , and descending to the deepe , were performed for vs in the person of Christ , and therefore now to doubt of either , is to weaken & eneruate the power of Christ , who most perfectly hath accomplished both , to saue vs from one , and bring vs to the other . And heere also by the deepe , those whom you would seeme to follow , vnderstand destruction , and eternall death , as all the rest doe , from which Christ hath freed vs by descending , and destroying them for vs. r This I say the dead heere importeth the generall condition and state of all the dead as it is opposed to the state of the liuing . Yea it is not vnlikely that the former word Abyss●… the deepe is vsed also heere by the Apostle to signifie ( not hell but ) euen this condition and state of death , which is a gulfe bottomlesse neuer satisfied and vnrecouerable : like as Sheôl in Hebrew doth likewise properly signifie . ] You shew your selfe by your saying to haue little care what you say , that not onely you crosse all Expositors without exception , but euen the Scriptures themselues without any respect of trueth , or touch of conscience . For where the Apostle proposeth this last point , Who shall descend to the deepe , and returne againe , as possible onely to Christ , and to none else ; by your vntidie tale ; that the deepe heere signifieth the generall condition of the dead opposed to the liuing , you make the apostle a weake reasoner , or rather a plaine lyer . For could Paul at this time be ignorant , that Elias and Elizeus raised some from the generall condition of the dead , that Christ restored three from death , & Peter did the like for Tabitha ? Is there not plaine testimonie giuen in the Scriptures , that through faith s the women receaued their dead raised to life ? If this were not onely possible , but so vsuall , as the Scriptures declare , how could Paul make this actiō of descending to the deepe possible but only to Christ ? wherefore I say you must be better aduised , or else you shew yourselfe in an open and impudent falshood to ruffle and reuell with the holy Ghost testifying that many haue gone to the condition of the dead opposed to the lyuing , and yet bin restored to life againe . And consequently in spite of your heart , Abyssus ( the bottomles deepe ) must not onely keepe his signification perpetuall in the new Testament , which is the place appointed for the diuels , but descending thither with returne must import an impossible condition to all men , ●…aue onely to Christ ; which in the generall condition and state of the dead is nothing so . Besides that the condemned to hell are truely dead , and so called in the Scriptures , is vnknowne to none of any learning saue to you . t Death and hell , saith Saint Iohn , deliuered vp their dead . And if the second death b●… the truest and terriblest death , that is , wherein both soule and body are for euer dead , then hell is most properly the place of the dead , since all there are adiudged to euerlasting death ; where in the condition of death opposed to the liuing heere on earth , the soules of the Saints doe liue with God , and taste neither torment nor death . Touching the word Abyssus the bottomlesse pit , with which you play at your pleasure , this may suf●…ce , that throughout the Scriptures the word is neuer vsed for the graue . For the depth of the sea , and bottom of earth it is vsed in the old Testament , and metaphorically for the deepe counsels of God , and desperate troubles of men ; but in the new Testament it is onely vsed for the bottomlesse pitte , whither Diuels are afraid to goe , as appeareth by their petition to Christ , not to be commanded to depart u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the bottomlesse deep , and where they are x lockt and kept , when pleaseth God. y This meaning the Syriacke translator ( an auncient writer of no small credit ) seemeth to haue , sith he turneth it abyssum sepulchri , the deepe of the graue . ] The Syriacke translation I reuerence for antiquity , but you bring the Latin trāslator of the Syriacke , that is partiall by your leaue , & rendreth the Syriacke word according to his owne supposition . For though the man were very learned , that made the Latin translation , yet in this and some other things he yeelded ouer much to the priuate affections of some men with whom he liued & conuersed . The words in Syriacke are , who shall descend lat●…ehuma dashiul , to the deep of sheiul ? Where sheiul in Syriacke hath the same deriuation and signification that Sheôl hath in Hebrew , and therefore standeth as indifferent to the She●…l of soules , which is hell , as of bodies , which is the graue . Againe Tehuma in Syriacke being all one whith tehoma in Chalday , and thence taken , as they both are frō tehom in Hebrew , and throughout the Scriptures tehom the deepe being neuer applied to the graue , but to the great and vnsearchable deepes of the sea , of the earth , and of hell , it hath neither sense nor truth , that z Tehuma in this place should be applied to the six foot depth of a graue . Lastly , Tehuma without addition is vsed by the Sayriack Translator for the deepe of hell , to which the Diuels desired not to be sent . And sheiul alone is also put by him to signifie the place of torment , where the rich Gluttons soule was punished after death . The Arabicke Translator keepeth the same sense , which the Syriack doth , saying , who is he that descended ILEY AFFA●… LGIAHIM to the lower places of hell GIAHIM being vsed by the same Translator in S. Lukes Gospell to expresse the place , where the Rich mans soule after death was tormented . So that the Syriacke & Arabicke Translators fully refute your conceit of the graue , besides the sound and sufficient reason alleadged formerly by me , to which Translators must confirme their words , that the Apostles speach heere cannot be construed of the graue , without a manifest and inexcusable falsehood . For where then the sense of these words must be , None euer descended to the graue that returned , saue Christ , this is so false , that children will not endure it to be thought Apostolike : & therefore will you , nill you , the bottomlesse deepe here in this place of the apostle must signifie that deepe : to which neuer man descended and returned , but only Christ. Which if it be not hell , we desire to know of you and your friends , what place you can plot vs out to fitte these words . a The Apostle may ( also ) insinuate in this word a seeking to the deepest and fardest parts of the sea , to learne somewhere ( if it might be ) among all the creatures how to fulfill & keepe the law . For so Moses ( whom here he doth cite ) expressely signifieth then so the Apostle also signifieth the very same . ] You thought the Sextens would deride you , if you should rest on this resolution , that euery day they digge bottomlesse pits to burie men in , when they themselues so easily get out of them ; and therefore you now put forth to sea , and goe a diuing to see whether you can catch cockles in the deepe or no , to learne of them how the law of God may be fulfilled . A pattern of your profound learning if a man would seeke , he shall need goe no farder then this Page and the next , where he shall find how ignorantly , absurdly , and vntruely you roue at the matter and meaning of Moses and Paul , and misse them both as wide as the sea is broad . For Moses speaketh no word of the depth of the sea , much lesse of seeking to all creatures , how the law of God might be fulfilled . Neither doth the Apostle exactly cite the wordes of Moses , as you imagine , but somewhat altereth them , that he may fitte them to Christ with greater effect and comfort , then Moses could vnto the law . Moses speach is faire and plaine . The Iewes , to whom he deliuered the law written , could not pretend the knowledge of Gods will to be hidde in heauen , nor farre remooued from them beyond the seas , that they should wish some would b goe vp to heauen to bring it them , or c ouer the sea to fetch it , but the d word ( saith Moses to the people ) is very neere vnto thee , in thy mouth , and in thine heart for to doe it : That is , written before thine eies , that thou mightest read it , and pronounced in thine eares , that thou maiest remember it , if thou wilt take heed to obserue it . I take heauen and earth to record , e I haue set before thee life and death , blessing and cursing . Moses doth not say the performing of the law was not in heauen , nor beyond the sea : but the knowledg of the law . Otherwise you make Moses teach , that the fulfilling of the law was in their mouthes & hearts , which is an open error , and repugnant to the trueth of the Gospell . For f if righteousnesse ( might be ) by the law , then Christ died without cause . As you come nothing neere to Moses meaning , so you swarue farder from Pauls . The right way to decline death threatned to the breakers of the law , and to obteine life promised to the obseruers thereof , is not to looke to the law , which we cannot obserue , but to Christ , who hath destroied death , and purchased life for vs. And therefore after Chri●…s resurrection and ascension to aske who shall ascend to heauen , to procure vs life , or who shall descend into the deepe to destroy death for vs , is to frustrate , through infidelity , that which Christ hath done for vs. If we conf●…sse with our mouths , and beleeue with our h●…arts that God hath raised vp Iesus from the dead , to be Lord ouer all , that is , to giue life , and saue from death , whom he will , we shal be saued ; this is the Apostles purpose . As for merit-mongers , of whom you say the Apostle speaketh these words , it is an idle and drowsie conceit of yours . These words doe no waies fitte presumers on their merits , for they thinke they shall ascend to heauen by their workes , they aske not who shall ascend : and in the bottom of the sea what merits can you deuise , or to what creatures there should Pharises seeke , how to fulfill the law ? what bables be these to be wreathed into the Apostles words ? or who but you would place all the creatures of God , either in heauen or in the bottom of the sea ? If you cannot write as a diuine , speake yet as a man of common sense or vnderstanding . And all these senses , you say the Apostle may insinuate in this word . I thinke as soone all as one , but that the deepe in one , and the same sentence should signifie the graue , the bottom of the sea , and the whole state of the dead , is a flower of your field , it groweth in no wise mans garden . g I may not omit to shew how you deale here againe with the Text. You alleage it , ●…e descended into the deepe . But ( he ) is cunningly added , neither are these words meant of him . ] Your eyes be not paires , that perceiue not the difference betwixt a quotation and a conclusion gathered out of the Apostles words . In the 220 page , with which you cauill , the letter ( b ) pointing to Rom. 10. in the margine is set after he , and next before b descended to the deepe . So that any sober man might soone see , I alleaged not this word he , as out of the text , but inferred it as the true meaning of the Apostle . And whether I haue better reason to say these words are meant of Christ , as all Interpreters new and olde doe , than you haue to say , they are meant of a Phar●…aicall Merit-monger , that seeketh to learne of fishes in the deepe of the sea , how to fulfill the Law ; let the Reader iudge , now he hath heard vs both . h [ The like pra●…se you v●… againe in the Psalme . There is no word to expr●…sse ( beneath ) which you put into the text of your owne head . ] Were there no word importing so much , yet so long as the word added is expresly ratified by many places of Scripture , as appeareth Esay 14. vers . 9. and Prouerbs 15. vers . 24. in plaine words , that Sheol is beneath ; and the addition is in another letter different from the rest before and after ; your Mastership might haue taken it for an explication inserted , and not for any part of the text cited . But you neuer suppose , that the Printer may sometimes mistake or mis-set my directions ; and that maketh you so fast to fome at mouth with my falsifying the word of God of purpose and for aduantage ; where you rather lie of purpose or for aduantage , since I doe not offer there to build any thing on that word , nor so much as mention it in my collection there , which if I would haue done , Scriptures enough besides this would warrant my assertion . And what if you whet your teeth against the trueth , and the word there , of it selfe will beare this addition without any corruption , is not your time well spent , to play the Bedlom in this sort , and in the end to betray your owne ignorance and malice ? The Septuagint translate the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if I descend , or go downe to Sheôl , whom the Greeke Fathers follow . The West Church kept the same word , as is euident by all the Latine Fathers . The Chaldaie paraphrase sayth , Veêmuc lishjol , If I depresse ( or humble ) my selfe downe to Sheol , where the word is mac , to be depressed downe or humbled low . Ierom sayth , If I lie downe in Sheól . New Writers well skilled in the Hebrew tongue , as Pellican , Pomerane , and others continue the word of descending , and many that change it , retaine the same sense : as Vatablus ; i He●…raismus prosietiam descendam ad Ima , it is an Hebrew phrase importing thus much , If I doe descend to the parts beneath . Westhmerus expoundeth it ; k Si descendam in infima loca terrae . If I descend to the lowest places of the earth . Mollerus : l Si ettam descendam ad Ima . If I should descend to the places beneath . Dauid Kimchi obserueth , that this word is not only to spread , but withall it hath in it the force of m lematta , below , beneath . August●…us ●…stinianus translated the Arabick with the word of descending . If all these haue falsified the word of God in so translating and expounding this place , then haue I mistaken in following their iudgements ; but that I falsified of purpose or for an aduantage , that is the meale of your mouth not vnlike the rest of your griest . Howbeit , it is e●…ident the Hebrew word hath in it , as Kimchi noteth , the signification of sub & infra , and in that respect importeth a bed , where a man lieth downe in a lower position than he had before . For which cause I might lawfully render the word as I did , If I lie downe , or lodge ( beneath ) in sheól . Since Sheol by the Scriptures is a place whither a man must descend , though indeed to preuent all challenge , I was content to expresse the force of the word in another letter . n Our second and most principall reason is this ; If there be not one place of Scripture to proue that Christs soule was in hell , then you ought to denie that opinion : but you haue not indeed any one place that proueth it ; therefore it ought to be denied . ] You shew your Log●… , where little need is , keepe it , if you be wi●…e , till it may stand you in more steed . Euery Child knoweth , or at least hath heard , that faith must depend on the word of God. Wherefore if it be no where written , we meane not to beleeue it . But if when the words be plaine you will wrest them with figures and phrases to another purpose , then giue vs leaue if your proofes be not sound and good , to tell you that our faith relieth on the singlenesse and plainnesse of the word of God , so receaued and beleeued since Christ had a Church on earth . And though you can make shewes with diuers acceptions , and figuratiue senses of words , yet that is no reason to reuerse the trueth written . For giue me the like liberty without regard of faith and trueth , and I can shift of any word whatsoeuer in the Scriptures , yea the chiefest and mainest grounds of Religion I can elude with different significations of the same word in other places of Scriptures . This therefore , if you take not heed , is a vaine ostentation of phrasiologie , wherewith you thinke to make euery thing of any thing with your figuratiue and phrasitiue fansies . o Against this argument you say you haue one place , Acts 2. 27. euen onely one where you thinke it is plaine , that Christ saith , God would not leaue his soule in hell . ] That we haue , or say wee haue but one place to prooue Christes descent to hell , is a tale of your telling , who seldome speake trueth ; but that you shall neuer with all the wittes and shifts you haue , euert the vigour of this place , that I say , and you shall see by Gods grace I will p●…orme it . But omit your Prefaces and goe to your proofes , and then it will soone be seene where trueth is . p The Hebrew word controuersed is Sheól , the Greeke Hades . Now must the word Sheól and Hades needs signifie hell , being applied to soules departed hence ? so indeed you auouch more confidently then truly : and h●…reupon it seemeth you pawne the triall of this question . ] You be so fine in your phrases , that you can not frame your lippes to trueth . I auouch indeed you can prooue no such thing , and so I suppose it will fall out . But in neither of these two pages which you quote , doe I pawne the question on that issue , and in the 312. by you cited in your margine , I speake not a word of Sheol or Hades ; so well couched are your conceits , that you cite things neither written nor ment . q Wee hope then when this proofe ( which you aske for against your opinion ) is shewed , you will correct your opinion in this point . ] Your proofes I feare will be so wide from the purpose , that they will rather confirme , then conuince mine assertion of Sheól ; but neuer make so deintie to bring foorth your choisest stuffe , it will be some great onset , that you make so many offers to it , before you begin . r Let it be considered which the Psalmist hath of this matter : What man liueth and shall not see death ? shall he deliuer his soule from the hand of Sheol ? Heere now the soule attributed to euery man liuing must be properly taken , as well as in the former place . Now then it is apparant , that heere the soules of all men liuing , both good and badde ( after death ) are appointed to Sheol . For there is none that can possibly escape it , saith the text . Therefore in the Scripture sheôl and Hades applied to departed soules is not alwaies hell , but the condition or place as well where the iust mens soules are after death , as that where the damned are . ] Heere is the Cannon that must craze the Creede , and beate downe the walles of Christes Church ; but your deuices doe not deceaue mine expectation . Set aside the wordes of the Psalmist , which you violently draw to fit your dreames ; there is not one true nor likely word in all this reason . First you say , The soule attributed to euery liuing man must be properly taken ( you meane for his immortall spirit ) as well as in the former place , where without question the soule of Christ , as after death , was seuered from his bodie . This is a foolish and false position openly impugned by the Scriptures : for the soule attributed to euery man liuing by the Scriptures importeth not only his life , which by death is dissolued and brought to Sheol , but also his senses , desires , and euen corporall affections and passions . Of this can no man doubt , that ha●…h read any part of the Scriptures . The soule is there sayd to s hunger and t thirst , to u lust , to x loath meats , to y y eat and drinke , to z weepe , to a melt , to suffer all violence , to be b strooken or c c pierced with the sword . These things are attributed to the soules of men liuing , by which not the substance of the soule , but the affections and passions of the bodie , that are common to vs with beasts , are intended . Much more then , when the soule is sayd to haue d bloud , to e die , or not to be deliuered from the power of so●…ol , are these things applied to the life of men , which are most false of their soules once seuered from their bodies . So that no man is able to deliuer his soule from the hand of Sheol , but he must see death , as the words next before do import ; but that Sheol after death shall possesse the soules of all men , there is no such thing in the Prophets words by you produced . The hand or power of Sheol , which endeth this life , sundreth the soule from the bodie , that power of Sheol shall no man escape , because it is appointed for all to die , or as it is in your allegation , to see death : but what becommeth of their soules after death , whether they be in Sheol or in Paradise , this place expresseth not . And therefore your interlacing those wordes ( after death ) of your owne authority besides the text , sheweth that you affirme so much , but the Psalmist sayth no such thing . And because the Reader shall plainly see , how lamely and loosely you conclude , and cleane contrarie to the direct words of the holy Ghost euen in the Psalmes , he shall heare the words of Dauid himselfe , whether his soule after death should be subiected to the power of Sheol or no. Speaking of the foolish , he sayth ; f Like sheepe they lie in Sheôl , death deuoureth them : but God will deliuer my soule from the hand ( or power ) of sheol : for he will receiue me . Where first is a manifest contradiction to your maine collection out of the former place , that * the soules of all men good & bad ( after death ) are appointed to Sh●…l . Secondly here is a full confirmatition of mine assertion ; that whose soules God receaueth , they are not in Sheól . But God receaueth the soules of his Saints : their soules therefore are not in Sheól . Neither is this confession to bee found in the Psalmes alone , Salomon auoucheth the same . g Thou shalt smite ( thy child ) with the rod , and shald deliuer his soule from Sheol . Then are not the soules of all men in Sheol after death , since the soule of a childe well nurtered and in time chastened shal be deliuered from Sheol . And so shall the soules of all men , that after death liue with God. h The way of life is on high for him that vnderstandeth to d●…line from Sheol belowe . Life is on high , Sheol is below ; the Saints then whose soules liue with God , are freed from Sheol which is below . To be in both places at once , is impossible for one and the same part of man. Then such as you graunt are in any part of heauen , can by no meanes remaine in Sheol . But the soules of the righteous are in a blessed rest with God , and as Christ promised the thiefe , that was crucified with him at least in Paradise . They be therefore not in Sheol . And as for the mirth , that you make with me and Saint Augustine , that i O then this point of faith is grounded on Austin , it is his collection , ( not the text without him ) that serues your turne ; you and your friends will neuer be able to ouermatch Saint Austins obseruation , that he neuer found in any place of Scripture Inferi ( which is the word that is vsed in Latin for sheol ) to be taken in any good sense and much lesse to make good proofe by the word of God , that the condition or place , in which the soules of the Saints are after death , is called sheol or hades , since as I haue sufficiently shewed , Sheol is opposite to heauen , and to euery part thereof , as the lowest and woorst place of abode to the highest and best , which things if you canne glew together you shall quit your selfe to bee your craftes master . k But first you must note , that we goe not about to prooue sheol or hades to be heauen . We neuer thought it , the more is your iniurie , when you haue nothing to reproou●… , yet with bitter reproches to disgrace me as you doe , and that euen for this your owne meere conceit . ] What time of the day is it , I pray you Sir , that you awake so lately out of your deepe and drowsie maze , or sleepe ( choose which you will ) that you now begin in sadnesse to disclaime , that you euer said or ment Sheol was or could be heauen , or any part thereof ? Is it so many moneths agone , that positiuely and publikely you affirmed l Sheol and Hades in the Scriptures to BE THE PLACE , where the iust mens soules are after death ? Were the sections of your booke framed so farre a sunder , and so verie strangers ech to other , that you forget it was a resolute position of yours , or of some of your friends for you euen in the verie last section , and but in the other side of the leafe that THE CONDITION OR PLACE , WHERE IVST MENS SOVLES ARE AFTER DEATH , was SHEOL and HADES ? and that which argueth your notable stupidity or folly , reiecting so violently the inuention of Limbus , which supposed the soules of the righteous deceased before Christ to be in Sheol and Hades , as well as the soules of the damned , you now come to tell vs that Sheòl and Hades m is the place as wel where the iust mens soules are after death , as that where the damned are . You talke of wittie reasons to solace your selfe withall , if you could tell how ; in trueth this stuffe better deserueth to be tawed with tearmes , then to be refuted with reason , since it hath neither ground nor proofe nor so much as concordance with it selfe . n Consider a word of like vse in Latin. Defuncti signifying the dead , may be applied generally to the soules deceased . Yet I hope notwithstanding Limbus may be easily auoided . Are defuncti none other but the damned onely in hell ? o the word is properly generall signifying them that are gone hence , certainly so doth hades and sheol . All these ( the Latin , the Gre●… and the Hebrew ) words are indifferent and common in themselues signifying indeed no positiue thing properly , but a meere priuation of this life . ] You shall doe well to consider , that you know not what you say , but as a man out of trueth and tune you fall from one absurdity to another , and trole out positions , that are meere priuations of all sense and vnderstanding : that such words , as onely note the priuation of this life , or leauing this world , are common to all deceased and departed hence , this Children know : We striue not for that : and so defuncti importing such as haue ended the course of this life , and are gone from hence , may serue as well for those that are with Christ in rest and blisse , as for the rest that are in the paines and torments of hell : but what is this to Sheol or hades , or to the place where the one , or the other are ? Is the PLACE , where soules departing hence are receaued , no POSITIVE THING with you , but a MEERE PRIVATION ? who euer said so , that was not meerely depriued of his witts ? the places where soules after this life are disposed , are Paradise or as you say heauen , and hell . Are heauen and hell , and the states of soules there , no positiue things , but meere priuations of this life ? if this be the best way you haue to a●…oid Limbus , in faith my reason will soone conuince you to want more then witte . You speake not of places , you will say , but of conditions . If you did so , your error were gro●…e enough , but by your leaue , looke on your owne words , you speake of the p PLACE WHERE IVST MENS SOVLES ARE AFTER DEATH , as well as of the condition ; and would you now shift your hands of both , and say you ment a meere priuation of this life ? you would faine conuey your selfe to your old castel of comfort , which are empty words and phrases best fitting your wrangling humour ; but we must pray you to conuince the Creed , and expound the Scriptures with more then meere priuations , and idle obseruations , or els to let them stand in their former trueth and strength . Who knoweth not , that such as haue ended this life may be called defuncti or mortui the deceased or dead , in that their bodies lie now in corruption , though their soules be in peace and rest with God ? but what is that to the place or state in which they are after death , which the Scripture maketh to be positiue , though such a phrase-founder as you are , would haue it nothing els but priuatiue ? Of Enoch and Elias , who were translated hence with their bodies liuing , it cannot be said , they are dead , because no part of them was or is subiected to death , and yet are they gone from hence to a more blessed and happie life . But Sheol in the Scriptures , as we haue se●…e by the common and constant consent of Iewish and Christian Grammarians and expositors , is a place vnder earth opposed to heauen , as the lowest to the highest , a●…d the word of God doth exactly confirme that assertion of theirs . q Moses , q Iob , q Dani●… , q and q Esay teach , that Sheol is q below . Now aboue and beneath are positions of places , and not differences of priuations . And so likewise Io●… , Dauid , Esaie , and A●… , vse Sheol or the place mo●… opposite to r r r r heauen . Now if heauen be a po●… place and state , so is Sheol , though either of them import a priuation of this earthly life ; Gods ordinance being such , that this life shall end or change , ●…efore men goe to heauen or hell . It is then a weake and waterish collection , that because both the graue and hell , which in the Scriptures are comprised in the name of Sheol , haue in them the priuation of this life , therefore Sheol properly noteth a me●…re priuation of this life , and nothing els , vnlesse you nourish this secret error in your bosome , that the soules deceased sleepe , and so haue neither positiue nor sensible ioy or paine , but a meere want of this world . s In effect they are all one with Thanatos death , but that Thanatos belongeth properly to bodies , Hades and sheol sometimes to bodies , somtimes to soules of men indifferently . ] You may as well assume vnto your selfe to make new Lexicons , as new Creeds . Life and death being opposites , the force of death is properly the priuation of l●…e . Howbeit , the continuance and necessary consequents of death are vsually comprised in this name : that sheol and hades are likewise nothing properly but the m●…e p●…tion of this life , this is your new made signification of these wordes , warranted by your selfe against the maine resolution of all sorts of writers , Hebrew , Gr●…ke and Latine ; and euen against the Scriptures themselues . For if sheol be nothing but a meere priuation of this life , how doth the Scripture auouch of Core , Dathan , and their companie , that the earth opening her mouth , t They descended aliue to Sh●…l ? How doth S. Iohn make Hades consequent after Thanatos , and say Hades followed after him ? after a meere priuation of this life can you deuise a second priuation th●…of to follow the first ? you take it to be for your credite to crosse the whole world with wordes ; but you may doe well to spare the holy Ghost for feare of a●…rclaps . And whence commeth this new skill , that Thanatos belongeth properly to bodies ? hath not the soule of man a life of grace and blisse , which is the life of God , or will you call that improperly life ? Then the Angels haue properly no life , and God himselfe , who is all life and that most properly , shall by your learning improperly liue . If the soule haue truly and properly her life , then the priuation thereof , as in all the wicked , is truely and properly death . I meane not want of sense , which she can not lacke , but lo●… of grace , by which she liueth . And were your false position true , that onely the body did liue , and on●…ly might die , and there were no death of the soule ; the state of a dead bodie doth it containe nothing positiue ? what is corruption and dust , to which the bodie must returne ; are they meerely priuatiue ? And as for the soules of the righteous , which you say are in Hades Sh●…ol and death ; forget you what our Sauiour teacheth , God is ●…ot the God of the dead , but of the liuing ? that is , they are not properly dead , that liue with God. u In the 49. Psalme , where all expresse circumstances doe shew that the Prophet speaketh of this death , not of hell , yet Dauid heere saith ; Notwithstanding God shall deliuer my soule from the power of sheôl , ( that is death or the state of death ) when he shall receaue me most mightily . So Tremelius turneth it noting heere Dauids hope of the resurrection , which I thinke he hath well vnderstood in this place . ] You promised to x shew euen by the Scriptures , that Sheol and Hades are more then once vsed for the generall condition of death , wherein euen iust mens soules are held , or the mansion of soules departed as well good as bad ; and now you turne vs ouer to Tremelius translation , as if euery word that Tremelius said , were Scripture , whosoeuer saith nay . But first you falsifie Tremelius translation , for he doth not turne Sheol there , by death or the state of death ▪ as you set it downe , but he translateth Sheol in the 15. verse by Infernus , hell , and in the 16. which you cite , by sepulchrum the graue . And by his generall obseruation ouerthroweth your idle speculation of Sheol to be meerely and properly priuatiue . His wordes are . y Vox Hebraica ( Sheol ) stationem quamlibet mortuorum in vniuersum notat , ideoque modo ad sepulchrum , modo ad Infernum Synecdochicè , modo ad vtramque simul accommodanda est . The Hebrew word ( Sheol ) noteth in generall euerie station ( not state ) of the dead , ( that is of so much as is dead in men ) and therefore it must be applied sometimes to the graue , somtimes to hell , by Synecdoche ( as to parts thereof ) and sometimes to both ioyntly . Then Sheôl properly hath nothing to doe with the generall state of the dead common to good and badde , but Sheol is euery station or place vnder earth , as the graue and hell , where any part of man subiected to death is receaued . If this be Tremelius meaning , as his words import none other , then he agreeth with the rest of the Iewes and Christian Hebraicians , who auouch the same : otherwise he is deceaued , as Mercere plainly prooueth against him , and you , and all that be so minded , z Errant qui Sheôl propriè locum animarum tam bonorum quam malorum esse putant , cum Sheol propriè sit LOCVS SVBTERRANEVS generaliter , ( & ) general●…us quam Sepulchrum . THEY ERRE , that thinke Sheol properly to be the place of soules as well good as badde , since Sheol properly is any place vnder the earth in generall , and more generall then the graue . This he confirmeth by the witnesse of Aben Ezra vpon the 37. of Genesis , that a the proper and right signification of Sheôl is to signifie all places vnder earth , and not the pit or graue alone ; Whereupon it is euery where opposed to heauen , which is the highest of all . Tremelius therefore maketh nothing for your conceit of Sheôl ; and if he did , you are both deceaued , as I haue formerly shewed by the testimonies of many Rabbins and learned Christians , whose iudgements ouerswaie Tremelius , since neither he nor you haue any iust proofe against them , but your owne wresting the Scripture to your priuate purposes . Howbeit I see no such thing in Tremelius as you pretend , and therefore doe not charge him with any such fault . For your owne collection , if you ioyne it with Tremelius translation , you hatch as grosse an error touching the soules of iust men after this life , as hath beene heard of amongst Christians . For if the soules of the godly shall not be deliuered from Sheol ; or , as Tremelius translateth it , from the graue till the resurrection ; and as you obserue , the soule must here be taken properly , that is , for the immortall spirit which is in man ; and is therefore in Sheol , because it shall not be deliuered thence till the resurrection ; then are the spirits of al iust men deceased , as yet in their graues vnder earth , and there shall remaine till their bodies rise , which is fit doctrine for such a diuine as you are . You might as well conclude out of Tremelius wordes , that all the iust are damned in hell , till the resurrection . For hee thus expoundeth Dauids meaning , Christ is my deliuerer , à corruptione sepulchri , & inferni damna●…one , from the corruption of the g●…e , and damnation of hell . And so by your logike , in the meane time the soules of the iust are subiected to both . To labour much to reconcile wrested expositions of this or that w●…ter , I haue no leasure ; yet Tremelius may meane , that the soules of the iust are not yet wholy freed from the power of the graue , not that they are in the graue , as you absurdly and falsely conceiue and conclude , but that their bodies lie yet in the graue , which is an impediment to the perfection of their celestiall glory . Otherwise against you , and all that out of this place surmise , that iust mens soules shall not be deliuered out of Sheol till the resurrection , the sense and words of Dauid in this are pregnant enough . For Dauid putting a difference in th●…se two verses betwixt himselfe and the wicked , and that with an aduersatiue coniunction ; since the soules of the wicked are in Sheol presently vpon their deaths , if Dauids must be there also , what distinction doe his wordes make betweene himselfe and those others , of whom he spake before ? Againe he saith , God will deliuer his soule from Sheol , ki , cúm or quia , when he shall receiue me , or because he will receiue me . Take which you will , it is plaine by the Scriptures , and by these very words of Dauid , that so soon●… as God receiueth the soule of man , it is deliuered from Sheol . But hee receiueth the soules of his Saints instantly vpon their deaths ; they are therefore presently deliuered out of Sheol , and stay not there by any force of Dauids wordes vntill the resurrection . Lord Iesus , sayd Steuen euen as he was stoned , b receiue my spirit . c The begger died , saith the Gospell , and was caried by the Angels into Abrahams bosome . d This day shalt thou be with mee in Paradise , said Christ to the theefe . e He that beleeueth in him , that sent me , saith Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is already passed from death to life . If the faithfull passe so soone to life , they bee as soone deliuered from Sheol by Dauids owne confession , against which I will heare neither you , nor any man liuing . f Againe that Psalme sheweth it also , where it is thus written , My soule is filled with sorrowes , and my li●…e draweth neere to Sheol : by his life he meaneth his soule , the proper cause and fountaine of life in him , which also in ●…e first part of the sentence hee nameth . By these rouing and licentious glozes builded on the sands of your owne saying , you thinke you may prooue what you will , and all shall be expresse Scripture , if you say the word . Life you will haue to be soule , drawing neere to be abiding in , The graue to be the generall condition of soules deceased : and to warrant all this your selfe is the soothsayer . g By his life he meaneth his soule , which also in the first part of the sentence hee nameth as the manner of phrase in the Psalme is , in the second part to speake of the same things that are in the former . ] Many verses in the Psalmes doe illustrate the selfe same generall with diuers parts , adiuncts , and consequents ; but that the words be of all one force or signification in euery such verse , this is an other of your new found methodes , which is nothing else but a meere confusion of all things . For will you see with your manner of phrase , as you fin●…ly furbish it , what consequents hang on these kind of collections . This life , of which Dauid speaketh , continueth not in Sheol , because it is vtterly exstinguished by Sheol : ergo the soule likewise is mortall , and wholy perisheth in Sheol ; for so doth the life mentioned by Dauid , which you say is all one with the soule . Againe if both these parts import one sense , then the iust in Sheol are filled with sorrowes ; for so are the former wordes of Dauid . And if that be true , how much hath the spirit of God deceiued vs , who bad S. Iohn write , h blessed are the dead , which hereafter die in the Lord : euen so saith the spirit : for they rest from their labours . But that was the spirit of trueth ; and therefore the spirit of error in you sucketh these absurdities out of the Psalmes by your misconstruction of them . i Indeede I denie not but life may signifie heere the whole person of man , and so may nephesh the soule also very well : and then Sheol and Hades signifie not peculiarly and distinctly the graue , which is only for the car casse , but the condition of the whole man after he hath no being in this world . And per aduenture so it is vnderstood heere in th●…se places , in which sense Sheol and Hades are farre from signifying hell , yea or heauen either , yea or onely and meerely the graue : but it signisieth destruction out of this world , and not being heere any more as aforetime to the whole person , that is both to the bodie and to the soule . ] The idle deuices of this wild-gooseracer who would spend either time or paines to tracke , when he reeleth to and fro , like a man pot-shotten , with it may be , and per aduenture it is so ; and closeth vp all in the end with a dangerous destruction , which he maketh to be iust nothing . Boyes meanely Catechised can soone conceiue , that death or the graue bringeth with it an end of all earthly things , from which the wicked are loth to depart , as hauing no farder nor better hope after this life ; and therefore to them death is a destruction indeed , that is a ceasing of all their pleasures , and an encreasing of all their paines . To the godly , who put not their hearts to the things of this world , but desire to bee dissolued and to bee with Christ , and in comparison of his presence account all earthly things to be base , and burdenous , death is a gaine , and no destruction ; because they renounced the loue of all these worldly thinges before hand , and sought for the permanent citie , whose founder is God. Wherefore to them this bodie is a burden , this life is a warefare , and this world is a desert , full of snares and pits ; Wherein they wander as pilgrimes and strangers . If then to lay aside these troubles and trifles , and to be freed from all labours and dangers , and to come home to the countrcy and citie which God hath prouided for the faithfull , be in any wise mans sense a destruction , then haue you some reason to call the generall condition of death , as well to the iust as to the wicked , a destruction : but if that thought and speech be void of all religion and reason , then doe you houer in the midst betweene heauen and hell , and huddle saluation and damnation in one generall condition or state , as you call it , and when you sce what inconuenience will follow thereof , you make it nothing but a meere priuation , or an end of things past . And this you would applie as well to the person of Christ , whose soule you say was in no Sheol but this ; & as to al his members , whose soules shall not be freed from this destruction and Sheol till the day of resurrection . Did you speake of the nature of death in it selfe , or as it taketh hold on the wicked , I would allow the word destruction ; which if it be well vnderstood , is more then a m●…re priuation : but when you presume to peruert the Scriptures with peraduentures , and to sow to them what sense you list , as may best fit your monstrous fancies ; l●…t no man be offended , if I often thinke it fit to reiect your conceits with rounder words , then to any learned or sober writer I would willingly giue . That the graue then , by which death is meant , hath in it or bringeth with it a lacke or losse of all earthly things , and that common to good and bad ; this , as it is not denied , so is it no special signification of Sheol , as you out of your new found notes obserue ; but the generall consequent of Sheol or the graue in all men iust or wicked , as also corruption & returning to dust is , from whence they were taken . To the wicked , that wedde their soules to these earthly vanities , and neglect God & his promises , the Prophets often threaten Sheol , that is the place and state , where all these thinges shal want or perish to them ; but with the sheol of their bodies , which is the graue , is ioyned the sheol of their souls , which is hell , though they not regarding or not beleeuing the later , are most often threatned with the former , which they euery day saw before their eies , & so was like●…st to moue them most . To the godly the remembrance of Sh●…ol was somtimes grieuous either because it was ioyned with an vntimely death to thēselues , or with the dishonour of Gods name , or with the danger of his Church , or signification of his dislike of their liues and courses ; which circumstances haue often troubled the Saints at the sight or foreshew of death . These things you stampe and straine with your distempered and vnlearned fansies , and then you produce a meere priuation , which you call a destruction of the whole man in Sheol . Now what if Iob called the graue , k an house appointed for euery man liuing ; or said the l graue must be an habitation to him , as well as to others ; doth he meane that the whole man , bodie and soule , shall dwell in the graue ; or ●…ome to corruption as is presently added ? m I shal say to corruption , thou art my Father , & to the worme , Thou art my mother & my sister ? Are you so good a Carpenter , that with a meere priuation you can make an habitation , and to furnish your house bring soules from heauen , or the whole man to dwell with corruption and wormes ? A seely reason like the rest you interpose , n That seeing Iob speaketh of Sh●…ol as his continuall habitation to the worldes end , it can not be went onely of the graue for his bodie , which endured but a very short time , and had no being at all after it was turned to verie earth and wormes . ] Much lesse may it be ment of his soule , that turneth neither to earth nor wormes ; and least of all of his whole person , since in the whole euery part is cōtained , & if it be true of neither part , how can it be verified of the whole ? but such is your folly , that with your idle fansies you call the maine grounds of Christian faith in question , and offer doubt how God can raise his Saints out of their graues , when as their bodies being long before turned to earth and ashes haue no being at all . Sir if you speake in earnest , these be wicked quarrels , and shew that you woulde faine shake heauen and earth to vphold your new found Sheol . Otherwise all the godly know , that God hath their ashes in sight before him , and will not mistake one earth for another , though their dust were scattered ouer all the world . And so long as he that will raise them by his mightie power , hath in so certaine number and measure the whole and euery the least dust , that came of their bodies , they lie in their graues till the time of resurrection , and their maker will not misse an haire of their head , nor a mote of their ashes ; which if it be strange to you , dispute against him that created heauen and earth of nothing , and not against me , that beleeue the resurrection of mens bodies and flesh many thousand yeeres after they be turned to dust , and as you wickedly surmise , haue no being at all after they are turned to earth and wormes . o In greatest reason this is that which Iacob meaneth when he saith , he will goe downe mourning to his Sonne in Sheol . His body he thought was deuoured and digested in the bel●…es of wilde beasts . Therefore he will goe to the soule of his sonne in sheól to enioy the society of his deere So●…e . ] It is no maruell you be so stiffe-necked in rules of Discipline , when you ●…e thus ●…ad-headed in points of doctrine . I pray you Sir where did Iacob thin●… that ●…osephs soule was after death , or that his owne should be ? in hell ? in Abrahams boso●… ? or in some place lately deuised by your selfe to containe iust mens soules ? Or are soules by your Diuinitie without all place , that the father might enioy the socie●…e of his deare sonnes soule , and yet in no place ? you may doe well to declare vs these doubts , for I assure you , vnlesse you plead dottage , these discourses will amount to plaine impietie . In hell there is no great enioying one of an other , I trow . In heauen you meane it not , for then you must confesse heauen to be Sheól , which you say you neuer thought . In the graue I hope soules doe not lodge : then must you find vs a place , whither Iacob would descend to enioy the society of his deere sonnes soule . Will you call it a meere priuation and destruction , which are the graffes that you haue newly planted ? you must first tell vs what ioy there is in priuation and destruction . Next whether this priuation and destruction be any where , and so in some place ; or no where , and so a right creature of yours , as being a priuation of all witte and trueth . Thirdly if Iosephs soule were neither in ioy nor rest , what comfort Iacob could take to finde his deere sonnes soule in such a plight . And lastly whether the Patr●…arks had no promises of rest and receit with God after this life , but that they were to seeke for the soules of their parents and children in your priuatiue Sheol which is neither hell , heauen , nor Abrahams bosome . For if it be one of these , then is it not onely positiue , but also locall , that is somewhere , and hath a state and condition agreeable to the mercies of God , and the desire of the Saints . But why persue I your follies so farre , as if they were not peeuish pangues of your vnsetled braines ? Iacobs words without your iests are plaine enough to ech good Christian ; in saying he would goe mourning to she●…l , that is , to his graue , assuring himselfe after death to haue his soule receaued into that place of rest , into which he did not doubt but the soule of his innocent childe was formerly admitted by the goodnesse of his God. And if any man like Rabbi Selomoes exposition , that êl in this place may signifie , ouer or for , as it often doth ; then Iacobs wordes are more easie , that he will descend to Sheol mourning for his sonne . Howbeit Iacob knew well enough , that Iosephs bodie though deuour●…d and digested in the bodies of wilde beasts must returne to earth , as to the place by the tenor and trueth of Gods iudgement appointed for all men ; p Thou art dust and to d●…st shalt thou returne ( that is ) to the earth out of which thou wast taken , and to which Iacob would descend mourning all the daies of his life for the losse of his sonne , not meaning in Sheol to haue ioy with the soule of his sonne ; as you peruert his speech and sense ; for then he would haue gone to Sheol not mourning , but reioycing . p Againe to follow our purpose : good Ezechiah also looked for Sheol to be his habitation likewise after this life . q This cannot bee vnderstood of his carcasse , rotting and wasting away to nothing in the graue and therefore endureth not as the word ( Dori my m●…nsion ) signifieth . Therefore he meaneth it of his soules abiding els where . r Againe Ezechiah was a godly man ; therefore hell was not fit for him ; and he seemeth to insinuate that in the Land of the dead he might see ( the Lord ) whither he was to goe : and that must needes bee in the place of blessed soules , euen that which heere is noted by the word Sh●…l . ] You stumble still at the same stone , that none of those thinges can be ment of the graue , because the body rotteth and wasteth to nothing in the graue . You must leaue these falshoods , if you will but seeme to be a Diuine . The bodies of the Saints can not bee raised from their graues , if they be wasted wholy to nothing in their graues . And if you follow this argument well , whatsoeuer your name be , that by this meanes vndermine the resurrection of the dead , your wordes will broach an open heresie , though you slily vrge them to establish your new found Sheol . Wherefore I omit this desperate cauill as fighting rather against the faith , then against the name of Sheol , wherein mens bodies after death , though turned to dust , yet not to nothing , doe still remaine . Your next reason that the graue can not be called Dôr an habitation or a continuance , is idle and vtterly mistaken by you , as all the rest is . For Dôr is the time of mans life heere on earth , as well as a place of abode . And what should hinder Ezechiah to say , the time of my life is ended , or the place of mine abode heere on earth is remooued or passed away ? Must it needes follow , that he shall haue a time to liue in Sheol , or a place for his soule to abide there , as you absurdly vrge ; or that this habitation may not be said to be in the graue , where his body lieth knowen to God , though vnknowen to man ? These be miserable shifts to hale in your priuatiue , positiue , generall , speciall , station , state , place without place , of your first found Sheôl . For where before you auouched that Sheol signified indeed t no positiue thing properly , but a meere priuation of this life , you be now come vpon confidence of these rather riots then reasons , to resolue in plaine tearmes , that the place of blessed soules , where they see God , is u euen that which heere is noted by the word Sheol . The place of blessed soules , where God is seene , I hope is first speciall to the godly ; not generall to good and bad . Next it is positiue , and not meerely priuatiue . Thirdly it is peculiar to the soules of iust men , not imparted as yet to their whole persons . Fourthly it is not destruction , it is saluation . And lastly it is heauen , or Paradise a part of the third heauen , which you neuer thought to be Sheol . These many contrarieties you haue contriued in lesse then two leaues , hauing none other ground for all this , but onely that the dead bodies of men turned to ashes , and wasted to nothing , as you defend , can not be said to be any where , and so not in Sheol ; and since there is somewhat of iust men in Sheol , as the Scriptures witnesse , it must needes be the soule ; and this erroneous and perfidious position , that the body of man hath no being at al after it is turned to dust , is the sole foundation of your late made Sheol for iust mens soules . x It is a most vaine reason , that you giue that Sheol heere is taken for hell , because death to the wicked is the passage to hell , which death Ezechiah was not neeere vnto . ] I doubt not but you wil be as bold with me , as you are with others , to corrupt or peruert euery word you light on , so you may seeme to say somewhat . My words were , that death in his owne nature was a passage to hell , as we find yet by proofe in all the wicked , though the faithfull be freed from it by the mercies of God in Christ. And therefore Ezechiah in the bitternesse of his soule might well call death the gates of hell , euen as our Sauiour said , The gates of hell should not preuaile against ( his Church ) though they should persue it on earth , calling sinne , error , and persecution the gates of hell , albeit in the godly they worke not so much , but in the wicked only . And in death denounced by Esaie to Ezechiah , the king did not so much feare the passage out of this life as the suddaine change of Gods fauour towards him , who not long before with a mightie hand from heauen , and by a miraculous slaughter of his enemies , saued him and his city from the rage of Senacherib , and on the suddaine y about that very time , as the Scripture noteth , strake him with sicknesse , and sent him word to putt his house in order , for he should die . which message the king feared was a signe of Gods displeasure against him , as iudging him vnworthy to enioy so great a deliuerance . And this might make Ezechiah , otherwise a good king , to tremble at that , which in Gods secret counsell he was not neere vnto , though in the feare and g●…iefe of his own hart , he might feele in some fort the bitternes of death in that short pangue . z Another obiection of yours is as weake , where you say ; Sheol heere must be the graue , because it is said afterward , sheol doth not confesse thee , death cannot praise thee : for it is euident that Ezechiah meaneth not absolut●…ly , there is no praising of God in sh●…l , but onely be vnderstandeth the outward frequenting of the Temple , and publishing of Gods goodnesse to others . If you can shift of one circumstance , or make a shew with some ambiguity , you thinke your selfe safe ; neither care nor conscience leadeth you to looke to the rest , that is written either in the same or in other places of the sacred Scriptures . This comparison made betwixt the liuing and the dead , that the liuing confesle and praise God , which the dead cannot doe , belongeth in the liuing to the whole man , that is , chiefly to the soule , the maker and directer of our praiers , but associated with the body , whose parts and affections she guideth and composeth , euen as she doth the tongue to serue so good an action . In the dead this ioint deuotion of body and soule , with heart and voice , ceaseth by reason the body seuered from the soule by dea●…h c●…n not concurre with the soule in any speach , action , or affection whatsoeuer . So ●…uch then , as is dead in the iust , is vtterly made vnprofitable by death to performe any such duty to God. For that which is dead , is depriued as of life , so of all sense and moti●…n answerable to that life , which is lost . But an vtter want of praising God is in sh●…l , as Ezechiah declared , the place therefore where the soules of the iust deceased are , is not Sheol by the scriptures , since they doe not cease to confesse and praise God. In Sheol , you say , there is no such praysing of God as on earth . ] In Sheol , I say , there is no praysing of God at all . Now let vs see , to which of these two the Scriptures accord . You thought with a wrench , as your manner is , to decline the force of trueth , and make way to your fansie , but the Scriptures hold you faster then so . In the very same verse the next words are a They that goe downe to the pit , cannot hope ( on , in , or ) for thy trueth . Whosoeuer confesseth or praiseth God , must hope in the trueth of God. They can therefore no way confesle or praise God. Now the soules of the iust no question confesse and praise God. They are not therefore in the pit , which the Scriptures call Sheol . And so much you might plainly haue perceaued by the words of Salomon , if trueth had been in greater request with you , then your owne deuices . b The liuing saith Salomon , know that they shall die , but the dead know nothing at all . c There is neither knowledge , n●…r wisedome in Sheol , whither thou goest . And of Dauid likewise , d Shall thy wonderous works be knowen in the darcke ? and thy righteousnesse in the land of obliuion ? If the soules of the iust and blessed be in that place , which the Scripture calleth hSeol , as you stifly maintaine , then haue they no wisedome , knowledge , nor memorie at all , no not of Gods righteousnesse and trueth . But that were to prop vp error with open heresie , and as before you gaue a good push to denie the Resurrection of the flesh , by saying their bodies wasted to dust had no being at all , so by this you fairely abolish the immortality of the soule , and by consequent l●…e euerlasting . For if the bodie be nothing after it returneth to dust , and the soule after this life remaining in Sheol ( as you say ) can haue neither wisedome , nor knowledge , nor memory of Gods righteousnesse and trueth , as the Scriptures say , you must hold a new creation of other bodies and other soules , before either soules or bodies can be partakers of life euerlasting . This is your world of soules , for which you make so much worke , and whither you striue to bring the soule of Christ , defending that his soule was in your Sheol , where the Scripture saith is neither wisedome , knowledge , nor memorie . And so handsomly you haue set vp the sides of your Sheol , that by your Resolution it is e indeed no positiue , thing properly , but a meere priuation of this life : f and yet it is the condition or place as well where the iust mens soules are after death , as that where the da●…ned are : And lastly , g it is the land of the dead , where they see him ( euen the Lord ) which must needs be the place of blessed soules : These many variations you haue made vs , and all these be properly Sheol in the Scriptures , and yet Sheol is neither hell nor heauen , but somewhere , no where , if you could tell what to make of it . And the proofe of all this is as pretious , as the place it selfe . For since the iust goe to Sheol as well as the wicked , and there remaine til the resurrection , the bodies of the Saints h waste away to nothing in the graue , i neither haue any being at all , & consequently their soules must haue their k habitation , mansion , and abode in Sheol , which is in the land of the dead ( soules , ) where they see God , and yet this condition and place common to them with the wicked , who can neither see God , nor haue any bleslednesse . Much to blame shall I be , if I correct not mine opinion vpon such pregnancies as these be . The figuratiue senses of Sheôl , as when men liuing thinke , or complaine , they are in Sheôl , or other things besides man are said to goe to Sheôl , I purposely let passe , the corruption of all earthly things returning to dust for the sinne of man , as man doth . And the feare and force of destruction persuing man in this life , if he seeke not to God for helpe , are figuratiue significations of Sheôl in the Scriptures , but deriued by resemblance from the proper significations thereof , as likewise the consoquents depending on the higher Sheôl appointed for the bodies , or on the lower prepared for the soules , that are dead , are sometimes intended by that word , and comprised in it , as adherents and accessories vnto it : These I say I omit , because we reason heere of the proper signification of Sheôl , which con●…th places vnder earth prouided for sinners , to which the bodies depriued of life , and soules forsaken of grace , descend as to the mansions assigned them by the iust iudgement of God for euer . That the soules of the Righteous are in Sheôl till the Resurrection , the more you labour to confirme , the lesse cause I find to beleeue , since you therein w●…der most vnwisely not only with meere vn●…tainties , and many contrarities , but euen to open and most desperate falshoods . l To the verie same purpose the Se●…gint vse Hades . For it is well and truely acknowledged by you , that both Sheol and Hades are iust all one . ] I neuer doubted but Hades in Greek was vsed by the Septuagint to expresse Sheol in Hebrew , and with them did note as well the graue , where the bodies of men lie silent and dead , as the place of punishment , whither the soules of the wicked descend : but in the new Testament where our Sauiour often and openly reuealed the place and paines of the damned , there the Euangelists and Apostles distinguishing the death of the body from the destruction of the soule , and counting the one to be but a sleepe to the godly ; They separate Hades from Thanatos , and vse them diuersly , referring hades to signifie the place of torment , whither the wicked are condemned , which is hell , and expressing by Thanatos the dissolution of soule and body , saue when they speake of the death of the soule , either on earth , which is the losse of all grace , or in hell which is an exclusion from all glo●…ie , and a subiection to perpetuall and intolerable misery ; in which case they doe not forbeare the word Thanatos , death . The Greeke fathers exactly follow this signification of hades for hell , which they learned from the Euangelists and Apostles . Your fitting of Dauids phrases to your owne deuices is a dangerous and deceitfull course . For you make what you will of his words , and then conclude your owne conceits out of them . Wherein if any man aske for proofes , your friends must replie with Pythagoras Scholars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he said the word . And you so intangle your selfe with termes , that you do not see your owne positions contradicted & confuted by your owne allegations . For where before you were peremptory that Sheol was properly a meere priuation of this life ; now by misconstruing some speaches in the Scriptures you will haue life not only to be in hades , which you make all one with Sheol and death , but there to continue and abide . And when against your owne positions , and against the grounds of all reason , you haue vouched life to be in hades which you say is death , then you turne round and would inferre , that since life cannot be in death , life there must be the soule , and so the soule must be in hades . And thus you daunce the Morrisco , that life is in hades , and life is not in hades , not knowing or not caring what you say , so you may still steppe forward , though it be ouer the shoes . The words of Dauid , My life drew neere to Sheol , my soule had almost dwelt in silence , m as likewise of E●…hu in the booke of Iob , speaking of one that is visited with sicknesse by the hand of God , and in great danger of death , so that n his soule drew neere to corruption , and his life to the s●…ers , are not spoken of dead men that are in hades , as you misconceaue , but of men yet liuing , and hauing both soule and body vnited together . And this phrase of drawing neere to Sheol or Hades , and almost dwelling there , noteth onely the danger of death approching , and readie to make an end of life , by seuering the soule from the bodie . Neither are these the wordes of the Septuagint , his life ( is ) in Hades , ( this in me you would call a falsification of the text , ) since the verbe precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his life drew neere ; must be repeated , and not the verbe ( is ) added at your pleasure . And where the speech in Greeke his life ( drew neere ) in Hades , is somewhat defectiue , it must be supplied , as the former verbe requireth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his life ( drew neere to those ) in Hades , and not with a new verbe of your deuising ; specially since the Hebrew keepeth lamed prefixed before both the wordes , corruption and slayers which noteth a motion towards either , not a being in either . And yet if the Septuagint did swarue from the originall sense , as by this supplie they doe not ; their authoritie is not sufficient to establish any point of doctrine not deliuered in the Authentike words of the holy Ghost . They were Iewes liuing in very corrupt times , and ignorant of the true mysteries of Christ , to which all faith must be proportioned ; and therefore their wordes being not canonicall must be leuelled by the text , which they translate , or else refused as vnsound . The phrase of dwelling , in things that be contrary each to other , and so exstinguish ech the other , is as much as to bee vtterly oppressed without recouerie : though the soule may also be sayd to dwell in silence ( which is the word that Dauid vseth ) when it is parted from the bodie , and hath neither action , motion , nor speech , but in silent and secret maner ; where as by her bodie she performeth all these things euen sensibly to the eyes and ●…ares of others . o Againe it sufficeth for our purpose , that Hades and Sheol are often vsed euen indifferently for death , and as being in effect the same . Which also sometime wee may likewise conceaue of the Latine Inferi , which is by the translatours and other writers vsed for Sheol and Hades , though ( I denie not ) very dangerously and corruptly indeede . ] That , which is most corrupt and ambiguous , best sufficeth your purpose , who seeke nothing but a confusion in Scriptures , Translatours , and Expositours , that you may say what you list : otherwise it doth you little good , that sometimes Sheol and Hades are vsed for death , since with the Septuagint Hades importeth the place and state of so much , as is dead , either in the wicked , as of bodie and soule ; or in the godly , as of bodie alone . And so much doth the Latine word Inferi signifie with the old translator , euen places in the earth below for the dead bodies or soules ; though the Latine Fathers most vsually take it for the receits of soules below the earth , to which they supposed all descended till Christs comming . How the Greeke doth sometimes render the word Sheol in Hebrew , either by Hades or Thanatos , is little to the purpose ; much lesse , that Sheol and Maueth are sometimes ioyned together in the Canonicall writers , either because they agree in neuer being satisfied , or for that they are ioyned together , and the one is the way to the other . For it is death , that bringeth the good to their graues , though their soules be in rest ; & the wicked to hell , when as yet their bodies be in the dust . Your determining , what is meant in ech place of Scripture , is of as much force with mee , as a feather in the aire , that flieth euery way ; you can no more leaue talking , then water can running , where it hath an issue ; but you are as lame in your proofes , as you be lauish in your words ; you will say any thing , and prooue nothing . p That death cra●…eth more then either hell or the gra●…e strictly taken , is vouched and proued after your maner , that is by your owne authoritie ; and hath no shew of trueth , except you suppose , that the soules of the righteous are dead , against out Sauiours assertion , who saith of Abraham , Isaac , and Iacob , that they are not dead , meaning in soule , which should not alway want her body ; and hath therefore a day prefixed , when shee shall receaue her flesh raised out of the graue . With like boldnesse you vouch , which is the maine question , that Christ q reioyced , because God would deliuer his soule from ( Shcol ) the condition of death , after he was in it ; setling your conclusion , as you doe your religion vpon your owne fantasticall misconstering the Scriptures . With the same discretion you adde , that in this sense r the reprobate and the elect after death are said to be together ; and for proofe thereof you bring the diuels wordes appearing in Samuels shape vnto Saul , as if the diuell were lately become a teacher of trueth , because he can lie ; or it were in you to pronounce , whether , or which of Sauls sonnes were elect . s Saint Austins meaning you are as neere , as the North Pole is to the South : Austin neuer thought of your world of soules ( good and bad ) in one common condition , much lesse that the Saints in heauen might be said to be in Sheol . Hee speaketh of the condition of their bodies , on which death seaseth ; not of their soules , which passe from death to life , and are by no diuinitie called dead , since they liue with God , and are farder from death , then when they were liuing heere on earth . t Not that there is any positiue thing common to the elect and r●…probates after death ( which you obserue well ) but onely that they alike remaine in death . ] I assure my selfe , that my obseruation in that behalfe is consonant to the word of God , and is indeede the trueth , as you now confesse : but then your world of soules and common condition of the dead must come to bare wordes , and meere priuations ; or else to a manifest and confessed falshood . If Sheol and Hades in the Scriptures be nothing but wordes , or priuations importing that men are departed this life ; then happie are the wicked , that haue none other Sheol or Hades , but onely the want of this mortall and miserable life ; and Atheists all this while were true beleeuers , if Moses and the Prophets threatned nothing after death but a lacke of life . And vnhappie are the godly , u if the place of blessed soules , noted ( as you say ) by the word Sheôl , bee nothing else but an emptie name and a meere priuation . It were good you did a little consider with your friends , how these things agree with the Christian faith , that the STATE , CONDITION , AND PLACE of iust mens soules departed this life ( for these three you containe in the name of Sheol and hades ) should haue nothing in them positiue , but all priuatiue . The place of their soules I suppose to bee Paradise ; and when you are in your good moodes , you make it not onely to be heauen , but aboue all the heauens , euen where Christ is at the right hand of the throne of maiestie . Their state is blessed with rest and ioy . Hath heauenly rest and blisse no positiue thing in it , but onely a priuation of this life ? these be strange conceits ; and yet if you will needes haue one common condition , state , and place , to good and bad , you must come to worse consequents then these . There is indeed one common condition , state , and place of the dead bodies of iust and vniust , that is , to come to corruption in their graues ; but touching their soules no man besides you was euer so vnwise , as to auouch that there was one condition , state , and place of the dead ; howsoeuer , now and then , some men light on generall wordes touching the dead , that require a sober and heedefull interpreter . And by what authoritie doe you call the condition and state of blessed soules a meere priuation , or a priuation at all ; since to them their state is an exchange for a better life , in respect whereof this life is but a shadow of death , and the vale of miserie ? Vse we to say , that men are depriued of their burdens , when they are eased of them ? or depriued of their bondage , when they are freed from it ? or that the hauen depriueth Sea-men of stormes ? No more may wee rightly say , that the condition or state of blessed soules is any priuation , but rather a permutation of a short and wretched life ( so iustly tempered for the desert of our sinnes ) with a perpetuall and happie life giuen vs by Gods mercies . The wicked , that are excluded from all sense and hope of bli●…e or ease , may bee sayd to bee depriued of this life which they loued aboue all things : but the Saints , that were otherwise minded , and are prouided of a farre better life , may not be said to be depriued , but rather deliuered of the manifold troubles and afflictions of this life . But such is your conceited disposition , that if you may not haue a doctrine and discipline by your selfe , you loath the way of other Christian beleeuers . x Thus the old Latin translator vseth Infernum , as commonly for Hades , so sometimes for Thanatos death , and sometimes Mors , death , for Hades . Epiphanius readeth the text , Acts 2. 24. indifferently Thanatou , or Hadou , as reckning them in effect all one . ] In your last pamphlet you were at defiance with all the Fathers , Greeke and Latin , y for abusing the wordes HADES AND INFERI to signifie Hell properly and particularly , that is , the place of the damned , or a place vnder earth , a part thereof , which the latter writers haue since named Limbus : you now are taught another lesson by some of your friends , whose fingers are in this second part of your defence , that it is more for your credit rather to peruert the meaning of ech Father , then wholy to reiect their writings . And therefore you , or they turne quite about ; and now without all question the Greeke and Latin Fathers ( you say ) meant by Hades and Inferi , not as they did before , hell or a part thereof ; but your priuatiue world of soules , and that you take vpon you to iustifie with a round and readie course , as if it were no more masterie for you to misconstrue their sayings , then the Scriptures . Notwithstanding by processe it will appeare , how much your helpers haue beguiled you , and brought you into a fooles Paradise , vpon sight of one place , with which you might wrangle , to thinke that all their testimonies were as soone auoided , or wrested to your purpose . The place of the Acts 2. 24. which the old Translator rendreth by the name of Infernus , and Epiphanius citeth sometimes with Hadou , sometimes with Thanatou , I omit till we come to the speciall handling thereof ; in the meane while let vs here how well you prooue your proiect of the rest of the Fathers . z Iustine the Martyr long before saith , Christ noted the follie of those men , that thought him not to be Christ , but that he should die and remaine in Hades as a common man. He meaneth not heere as a wicked man in hell , but as auy common man ( whether good or bad ) dying abideth in death . ] Could you finde no wiser men to ground your reason on , then such as Christ himselfe noteth of error and folly ? maketh it any matter to the trueth , what cogitations fooles caried in their brests ? I pray you Sir why might not these vnchristian fooles thinke , that all mens soules good and badde , went after death to the place called Hades vnder the earth , as well as wiser men , who were of that opinion ? were you so neere of their counsell , as to know their thoughts ? not onely Iewes and Pagans , but euen Christians were of that perswasion , as appeareth by many of the Fathers ; much more then might fooles be of that minde , and therefore except you haue som●… better stuffe , we may note this allegation of folly , and so let it passe . But if you would needes know , in what sense Iustine himselfe vseth the word Hades , and what maner of place for soules after death he tooke it to be ; reade his answere to the 75. question touching Christian religion . a After the soule is departed from the body , straightwaies there is a separation of the iust from the vniust . For they are caried by Angels into places meete for them ; the soules of the iust to Paradise , where is the fellowship and sight of Angels and Archangels , with a kinde of beholding of Christ our Sauiour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the soules of the vniust ( are caried ) to places in Hades as it is said of Nabuchod●…nosor king of Babylon . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hades below was stirred to meete thee . So likewise he citeth and alloweth Platoes words . When death draweth neere , c the tales that are told , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of things in Hades , how he that heere dealeth vniustly , shall there be punished , and were laughed at , then trouble the soule , least they prooue true . d Ir●…us saith . Heerein Christ , ( legem mortuorum seruauit , ) did as other doe that di●… , and conuersed three daies , vbi erant mortui ( sancti ) where the dead ( Saints ) were . And this he calleth locum inuisibilem ; the vnseene world . What meaneth thi●… but Hades as we take it ? yea a little before he expresly calleth it Paradise . Neuerthelesse I gr●…nt , that he thought this vnseene world was indeed beneath in the earth . Wherein his proofes doe vtterly faile him , as you your selfe doe fully grant , and professe in this point as well as we . ] In time you may learne some skill to alter and counterfait the Fathers writings ; but as yet your cunning faileth you . You doe not marke , or will not see , that Irenaeus in this Chapter expresly confuteth a number of your positions , and subuerteth the whole frame of your meere priuatiue Sheol ; and not Irenaeus , but your sense put to Irenaeus his words against his manifest meaning , is all the hold you haue in thisplace . Irenaeus condemneth two of your assertions as erroneous ; the one that Christes soule after death went vpward to heauen , and descended not downeward to the lower parts of the earth . The next , that the soules of the Saints , as soone as they die , ascend to the highest heauens . e Haeretici , simulatque mortui fuer●…t , dic●…t se supergredicaelos . Hereticks , as soone as they be dead , say they ascend aboue the heauens . They will not vnderstand , that if this were so as they say , the Lord himselfe surely would not haue made his resurrection on the third day , sed super crucem expirans confestim vtique abi●…sset sursum relinquens corpus terrae ; but giuing vp the ghost on the crosse , would no doubt haue straightwaies gone vpward , leauing his bodie to the earth . But now he staied three daies where the dead were . As he refelleth your imaginations , so he nothing relieueth your assertions , though you touch nothing of his , which you turne not awrie with corrupting his sense or his sentence . Christ kept the law of the dead saith Irenaeus ; that is say you , he did but as others that die , and conuersed three d●…es where the dead ( Saints ) were . The lawe of the dead , which Irenaeus heere speaketh of , is to expect the resurrection of their bodies till the time prefixed by God. His wordes are . As then our Master f non stati●…●…lans abi●… ; did not straight ( after death ) ascend vp , but staied the time , appointed for his resurrection by the Father ; so we ought to endure the time of our resurrection prefixed by God , and so to be assumed , as many as the Lord shall count woorthy . You make a new law of your owne for the dead , which Irenaeus neuer thought of , and the i●…sible place appointed for their soules vntill the resurrection , if you will haue it to be the same which Irenaeus saith Christ had , must be the lower parts of the earth , which I trust is not Paradise . g If therefore ( saith he ) the Lord obserued the law of the dead , and staying vntill the third day in the lower parts of the earth , then rose in his flesh , and so ascended to his father , how should they not be confounded , who say , their inward man leauing the body heere in supercelestem ascendere locum , ascendeth to the highest place of heauen . Touching the place , where Christs soule seuered from his bodie was ; as the transcriber or printer before you mistooke the word sanctorum in Irenaeus for sanctus , so you the second time corrupt the same in saying , Christ conuersed three daies where the dead ( Saints ) were , in steed of , Vbi erant mortui , where the dead were . This place is twise before alleadged by Irenaeus , where the word sanctus is referred to God , and not to the dead . h Commemoratus est dominus sanctus Israel mortuorum suorum ( qui ) dormierant in terra sepultionis . The Lord the holy one of Israêl remembred his dead , which slept in the earth of their buriall , and descended to them . So in his 4 booke and 39 chapter he repeateth it againe . i Recommemoratus est dominus sanctus Israel mortuorum suorum qui pr●…dormierunt in terra defossionis . The Lord the holy one of Israel remembred his dead , which before ( his comming ) had slept in the earth digged to lay them in , ( that is in their Graues . ) Iustine Martyr citeth the Greeke words to like effect . k The Lord God out of Israel remembred his dead , that slept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their graues . This being the true tenor , or translation of this sentence , it is euident that the transcriber or printer of Ireneus mistooke Sanctorum for Sanctus , and you more wilfully presume to put the word Sanctus to the former period ; of purpose to imply that Christ went no whither but where the souls of his ( Saints ) were . But you vtterlie peruert Ireneus meaning . for Christs going to them doth not exclude his goinge els whither , and in those generall words Christ conuersed three dayes with the dead , are comprised not only the graue and place of buriall , where the Lords dead were ; but as appeareth by Ireneus proofes following , the l Heart and lower parts of the earth , & euen the nethermost Infernum , hell , where others were , which were no Saints , and the souls of the Saints were not ; except you mind to establish Limbus out of these words . Now what hath your priuatiue Sheól and Hades to do with these words ? heere are places described in the earth and vnder the earth , where if you set the soules of the Saints vntill the day of resurrection , you empty Paradise , and quite deny the Saints deceased to be in any part of heauen , since heauen is aboue and not vnder the earth . And though you say Ireneus proofes doe faile him for his purpose , they are plaine and full : as that Christ was m in the heart of the earth , and n descended to the lower parts of the earth , and that of Dauid applied by him to Christ : o Thou hast deliuered my soule from the nethermost hell . There is therfore nothing in these words of Ireneus , that fauoreth your new found hades , though the souls of Christs disciples after death be granted p to go to an muisible place prepared for them by God , which whether it be Paradise , or heauen , or a place vnder earth ( for thither ●…aith Ireneus Christ descended , but he doth not say that the souls of his Disciples shall thither goe till the resurrection , as you falsly collect ) it cannot be your hades , which is a meere priuation of this life , and hath no positiue thing in it ; much les●…e a certaine and defined place for the soules of his Saints . And where you presume , as your manner is , that Ireneus a little before calleth this inuisible place expresly Paradise , if that were so , you must then confesse your hades is not common to good and bad , and hath in it not only an heauenly place , but an happie state , which I trust you will not allow to the wicked : and so hades and heauen to be all one with you , which thing you so much disclaime . But by your leaue it is not so , your friends and you are ouerbold with Ireneus to make him say what you list . Six and twenty Chapters before this he saith , the elders , which were the Apostles Disciples , deliuered that q such as were translated , ( that is , remooued hence with their bodies without dying , as Enoch and Elias ) were translated thither euen to Paradise , and there remaine they which were translated euen to the end ; shewing now a beginning of incorruption . r Againe he further sheweth that in the Scripture he taketh hades to be al one with death or the dominion of death , where he readeth the text thus , Vbi est mors aculeus tuus ? Vbi est mors victoria tua ? Death where is thy sting ? Death where is thy victory ? ] You shew your selfe to be well read in the fathers , that cannot tell whether Ireneus wrote in Greeke or in Latin , and therefore in steed of a most s learned and most eloquent writer , as Ierom calleth him , you bring vs the authority of an vnknowen and obscure interpreter . Were there no more , but the very place euen now cited , and abused by your selfe , the parts whereof are found in Ireneus thrice after three seuerall interpretations , as for example , in t Terra sepultionis , in u terra defossionis , in x terra stipulationis ; it were enough to shew the Author neuer wrote in Latine , that varieth so much from himselfe , and that the translator was verie seely ; but there are other arguments infinite : the Greeke wordes expressing the conceits of heretikes , aboue 120 , euery where be retained ; the stile throughout exactly resembling the Greeke phrase , the manifold citations thereof by the Greeke Fathers , as 18. whole Chapters by Epiphanius , 22. peeces and parts thereof by Eusebius , and 14. by Theodoret , besides Polycarpe his instructor and teacher euen in his youth , who was altogether a Grecian . But we shall not need to seeke reasons for it , since Ierom so many hundred yeeres agoe , when the originall was extant , numbreth Ireneus amongst the Greek writers . y We shall seeme ( saith he ) to crosse the opinions of many auncient writers ; of the Latins , Tertullian , Victorinus , Lactantius : of the Greekes , : o omit the rest , I will make mention onely of Ireneus Bishop of Lions . And againe z To name the Greeke writers , and to ioine the first and last together , Ireneus and Apollinarius . Ireneus then writing in Greeke , and citing the Apostles words likewise in Greek , you cannot proue by the rude and late translation of his works , which we haue , how he read the Apostles text . Gregorie Bishop of Rome more then 600 yeeres after Christ , saith . a Scripta beati Irenei iamdiu est , quòd solicite quaesiuimus , sed hactenus ex ●…is inueniri aliquid non potuit . The writings of blessed Ireneus we haue long and carefully sought for , but hitherto nothing of his can be found : he meaneth in Latin , for before and after euerie Greek diuine , as Basil , Cyril , Theodoret , Occumenius , Aretas , Anastasius , Damascen , Procopius , Nicetas , cite Irenaeus workes and words . The Latin translation of the Apostles words , 1 Corinth : 15 : Death where is thy sting , death where is thy victory , I shall haue fitter occasion by and by to examine . b Tertullian doth likewise . For speaking of Inferi , which he taketh for the same that hades is , he noteth it as the place , quo vniuersa humanitas trahitur ; whither all mankind must goe , and therefore of Christes going thither he saith . Because he was a man ( therefore ) hee died according to the Scriptures , and was buried according to the same , also heere he satisfied the common law ( of nature ) by following the forme of mens dying ( and going ) to the world of the dead . ] If you should not peruert both Tertullians wordes and sense , neither would make for your purpose . And though you gain not much by corrupting the coherence of his wordes , yet are you so vsed to haue all to your liking , that you cannot hold your hand from disordering other mens speeches . c Christ ( saith Tertullian ) being God , because he ( was ) also man , ( and ) died according to the Scriptures , and ( was ) buried according to the same ; euen in this satisfied the law ( by ) performing the course of an humane death , ( apud Inferos ) in the places below . In steed of ( Legi , the law ) you say the common law ( of nature ) ; apud Inferos , you translate ( going ) to the world of the dead . These bee your fansies added to Tertullians wordes , and no parts of his purpose . In the meane while you dissemble , and therein abuse both your selfe and your Reader , that euen in that Chapter , and the sentence before , Tertullian describeth Inferi to be a place vnder the earth , whither the soules of good and bad descend after death , the good to a kind of refreshing , which is plainely Limbus so much refused by your selfe , the bad to punishment . His wordes in the fiue and fiftie Chapter , which you quote , precedent to those which you cite are these . d Nobis inferi non nuda cauositas , nec sub diualis aliqua mundi sentina creduntur , sed in fossa Terrae & in alto vastitas , & in ipsis visceribus eius abstrusa profunditas . Siquidem Christum in corde Terrae triduum mort is legimus expunctum , id est in recessu intimo & interno , & in ipsa Terr●… operto , & intra ipsam cauato , & inferioribus adhuc abyssis superstructo . We beleeue Inferi to be no bare hollownesse , nor any sincke vnder the world , but in the gulfe of the earth ; and in the depth of vastitie , and in the very bowels of the earth an abstruse profunditie . For we reade that Christ was the three dayes of his death in the heart of the earth , that is in an inward place within the midst thereof ; and couered with the earth , and hollowed within the same , and seated ouer mighty deepes below . If this be your world of the dead , let any man of vnderstanding iudge , whether this be not a plaine & euident description of that , which the latter writers called Limbus , and whether there can be any fuller delineation of it , then a place vnder the earth , and in the midst thereof , euen hollowed in the bowels of the earth , and couered with the same , hauing vnder it mighty deepes . And that in it there is as well rest for the good , as torments for the wicked . And the continuation of the very same sentence , which you guilefully bring for your world of dead , and the conclusion of both are deliuered by Tertullian in these words , ( e if Christ did performe the course of an humanc death in places below ) neither did ascend into the higth of the heauens , before he descended into the lower parts of the earth , there to make the Patriarkes and Prophets partakers of him selfe , habes regionem inferûm subterrane am credere , thou must beleeue the ( place or ) region of inferi to be vnder the earth . If you draw these words to your world of the dead , then are the soules of the iust neither in heauen nor in Paradise , but vnder the earth , euen in the heart or midst thereof , and there shall remaine vntill the resurrection , for so Tertullian resolueth of his inferi . f Which yet is farder most cleerely to be seene . Lazarus apud inferos in sinu Abrahae refrigerium consecutus , Lazarus in the world of the dead enioieth comfort in Abrahams bosome , contrariewise the rich man is in the torments of fire , both of them there receauing their diuers rewards . How cleere is this that he maketh hades and inferos euen in Luke also to be nothing but the common state and world of the dead ? ] It is farre cleerer , that you neuer read Tertullian with indifferent care to trie the trueth of his meaning and words , but only to abuse the Reader with a seelie shew not of his writings but of your wrestings . For there can be no directer speach to prooue , that inferi are neither heauen nor Paradise but places vnder the earth , and in the midst thereof , where bad and good , excepting onely Martyrs , are kept in rest or paine till the generall day of iudgement , then is found in these bookes of Tertullian , from which you would gather your world of the dead . For euen in the fiue and fiftie Chapter of his booke De Anima , whence you first beganne to weaue your world of the dead , he positiuely auoucheth , g Nulli patet caelum ; terra adhuc salua , ne dixerim clausa . Heauen is opened to no man , so long as the earth is continued , that I say not closed ( ouer them ) . Together with the end of the world shall the kingdome of heauen be opened . And touching Paradise he admitteth no soules to be there , but onely Martyrs . And therefore to this obiection . h But thou wilt say ( the dead are ) in Paradise , whether the Patriarkes and Prophets , that rose with our Lord , passed euen then ( ab Inferis ) from the places below : he answereth : How then was the region of Paradise ; which is vnder the Altar , reuealed to Iohn in the spirit , to haue none other soules in it besides Martyrs ? how did Perpetua the most valiant Martyr the day before her suffering , when Paradise was reuealed to her , see there onely her fellow martyrs , but because the glittering s●…ord , that keepeth the gate of Paradise , yeeldeth to none saue to such as die in Christ , that is , as Martyrs for Christ ? Tota Paradisi clauis tuus sanguis est . The only key to open Paradise , is thine owne bloud ( shed in Martyrdome ) . So that in as plaine words , as Tertullian vseth any , Inferi are neither heauen nor Paradise , but Regio subterranea , a place ( or Region ) vnder earth , and in the heart of the earth ; where some soules are in rest , as he thinketh , and some in torments , which if you can turne to your generall and priuatiue Hades , you shall worke wonders . That other position of his , constituimus omnem animam apud Inferos sequestrari in diem Domini ; we resolue that euery soule is kept in Inferi till the day of the Lord ( or of iudgement ) , as it is priuate to himselfe , and sauoring of Montanisme , so it is different from the rest of the Fathers , who confesse not onely Martyrs , as he doth , but all good Christians after this life to bee receiued into Paradise . This error if you be disposed , you may mainetaine with Tertullian , but you shall neuer thence establish your world of soules , which you seeke for . i Whereupon the learned Iunius noteth thus . Inferos Latini Patres ( vt Graeci Haden ) pro omni loco aut statu mortuorum dixerunt promiscué . The Latine Fathers vse Inferi ( as the Greeke doe Hades ) for euery place and state of the dead indifferently . ] That Iunius was very learned , I doe not denie , but that learned men may be partiall , and many times addicted to their priuate collections and opihions , I would God we had not so much experience as wee haue . If Iunius meane , that Hades or Inferi were taken for euery place and state of the dead , vnder the earth , before Christes comming , Iunius wordes are very true ; that many of the Fathers tooke Hades & Inferi for the place of al the dead , which they thought to be vnder the earth before Christs comming ; but that they called heauen or Paradise , which are places for the Saints deceased in Christ , by the name of Inferi ; or that they tooke Inferi for the state of the blessed soules since Christes resurrection , this I say neither Iunius was , nor any man liuing is able to prooue . And for Tertullians meaning , his wordes are so plaine , that neither Iunius , nor whosoeuer might or may ouerrule them . I repeated them before , the effect is this . k Inferi , saith he , are beleeued of vs to be a vastitie in the depth of the earth ; and an hidde profunditie in the bowels thereof ; for we reade that Christ was the three dayes of his death in the heart of the earth , that is in the inward and middlemost receit thereof couered in the earth , and hollowed ( or compassed on euery side ) with the earth , and seated vpon the lower gulfes . If these words be not plaine enough , he addeth , l Habes Regionem Inferûm subterraneam credere ; thou must beleeue the Region of Inferi to be vnder the earth . I shall not need many wordes to shew that Iunius obseruation out of Tertullian is not true , except you adde euery place and state of the dead vnder the earth , thereby to exclude the place and state of the blessed in heauen and in Paradise ; I leaue it to the Iudgement of any man , that hath learning or vnderstanding , whether these words of Tertullian do not define and describe a certaine place vnder the earth , and within the earth , in which he thought the soules of all men ( Patriarkes and Prophets not exempted ) were before Christes comming , and should bee till the resurrection , saue such as rose with Christ , or suffered Martyrdome for Christ , ( for that is his exception afterward , as I haue shewed : ) the good in rest , the badde in punishment . To that end he saith . m Omnes ergo animae penes inferos , inquis . Velis ac nolis , & supplicia iam ILLIC , & REFRIGERIA ; habes pauperem & diuitem . Cur enim non putes animam & puniri & foueri in Inferis interim sub expectatione vtriusque iudicij ? All soules then you suppose , are in Inferi . Will you , ●…ill you , you haue THERE alreadie both punishment and comfort , the poore man and the rich . For why should you not thinke the soule to bee punished and cherished in Inferis , in the places below , meane while vnder an expectation of either iudgement ? These wordes you can alleage , and neglecting how plainly Tertullian hath taught besore , that Inferi are places in the heart of the earth , and a region vnder the earth , you wilfully change condition for regi●…on , and state for place , skipping cleane , that all this is vnder earth , and then you say this is your world of the dead , whereof part are in heauen by your owne positions , and part in hell . But this is too sensible a subuerting of Tertullians words , vnfit either for Iunius to beginne , or for you to follow . If Tertullians words were as true as they be plaine , neither side might refuse his opinion . Neither was Tertullian alone in this perswasion , that all departing this life before Christes death went to places below in the earth . Ireneus affirmeth almost as much . n Ea propter Dominum in ca , quae sunt sub terra descendisse euangelizantem & illis aduentum suum . Therefore the Lord descended to the places vnder the earth to preach ( or publish ) euen to them his comming . And againe , Christ conuersed three dayes , o where the dead were , yea where the soules of the dead were , and was in the heart of the earth , and stayed till the third day in the lower parts of the earth , where I trust you will not defend Heauen or Paradise to be . Ierom is more plaine in this point : p Salomon speaketh thus , sayth he , because before the comming of Christ , omnia ad inferos pariter ducerentur , all were caried alike to the places below . Wherefore Iacob sayth , He shall descend ad inferos , to the lower places . Et Iob pios & impios in inferno queritur retentari . And Iob complaineth that the godly and the wicked are detained in inferno , in the gulfe below . And lest you make what you list of the words Inferi & Infernus , as Iunius and some other learned men by their leaues haue done , you shall heare what Ierom himselfe sayth of them both : q Inter mortem & inferos hoc interest , betweene death and inferi this is the difference . Death is that whereby the soule is separated from the bodie . Infernus locus , in quo animae includuntur siue in refrigerio , siue in poenis . Infernus is the place in which the soules are shut vp , either in refreshing or in punishment . Now where this place was , and how long the soules of the iust stayed there , he doth not dissemble . r We learne ( by Esay ) sayth he , that Infernus is vnder the earth . And s that Infernus is in the lower part of the earth , the Psalmist witnesseth , saying : The earth opened and swallowed Dathan , and couered the congregation of Abiram . For t as the heart is in the midst of the liuing creature , so Infernus is sayd to be in the midst of the earth . And vpon these words of Salomon , There is neither thought , knowledge , nor wisdome in Infernus whither thou goest , he sayth . u Nota vt Samuelem quoque verè in Inferno credas fuisse , & ante aduentum Christi , quamuis sanctos , omnes Inferm lege detentos . Porro quod sancti post resurrectionem Domini nequaquam teneantur Inferno testatur Apostolus dicens , melius est dissolui & esse cum Christo. Qui autem cum Christo est , vtique non tenetur in Inferno . Note , that thou mayest beleeue Samuel also was truely in Infernus ; and that before Christes comming , all , though saints , were detained vnder the law of Infernus . But that the saints after the Lords resurrection are no longer in Infernus , the Apostle witnesseth , saying : It is better to be dissolued , and to be with Christ. Now he that is with Christ , certainly is not held in Infernus . I would not repeat so much of this , which I do not acknowledge to be vndoubtedly true , were it not that you and some othe●…s take aduantage of these sayings , ( which yet you reiect as vtterly false ) to establish hence your new world of soules , and that after Christs resurrection , directly repugnant to their assertions , out of whose words you would seeme to deriue your opinion . For you hold , that to this hower the soules of the iust are in hades and infernus and so shal be till the resurrection ; since infernus and hades , as you beare men in hand , import no more with the Latin and Greek fathers but the condition and state of the dead in generall , whether they be in hell or in heauen . Well this may be your conceit , but no father Greek , or Latin , euer made mention of any such thing , as you would gather out of their words . That all mens soules before Christs comming , good and bad , were in places vnder the earth , the good in ease and comfort , the rest in paines and torments , this some of the fathers both Greek and Latin auouch ; but that the iust still remaine now after Christs resurrection either in hades or Infernus , I find no man that auoucheth any such thing , saue only Tertullian . The first I must confesse I doe not beleeue , neither did Saint Austen before me , who learnedly and truely concluded , that Abrahams bosome mentioned by our Sauiour in the Gospell could be no part nor member of Infernus or hell ; since the Scripture saith , there is a great and mighty gulfe set betweene them , so that the one can haue no accesse to the other , and the iust were aboue in comfort , whiles the wicked were below in hades , a place of torment , punished with flames of fire . But since the resurrection of Christ , no father ( I still except Tertullian ) affirmeth the soules of the iust to be in hades or infernus ; but in Paradise , which Tertullian yeelded to none but to Martyrs , being himselfe infected with the error of Montanus , when he wrote his booke De anima , as shall most plainly appeare , though you neuer so stifly denie it . Howbeit his opinion in that was priuate , and different from the rest . For Ierom saith . x Ante Christum Abraham apud Inferos post Christum latro in Paradiso . Before Christ Abraham was in places below : after Christ the Thiefe was in Paradise . Now the thiefe was iustly punished for his offences , and so no Martyr . y And againe . The munition , to which God exh●…rteth the Prisoners of hope , we ought to vnderstand none other but the habitation of Paradise , to which the Thiefe first entred with the Lord. For z this is the Land of the liuing ( in which the good things of the Lord are prepared for meeke and holy men , ) to which before the comming of our Lord and Sauiour in the flesh , neither Abraham , nor Isaac , nor Iacob , nor the Prophets , nor other iust men could attaine . But euen by Tertullian himselfe it is euident , that your collection out of him is vtterly false . For he excepteth martyrs out of Inferi , and placeth them in Paradise , who yet I trust are in the condition of the dead . And so by no meanes doe inferi signifie with Tertullian the place or state of good and bad indifferently , that are dead , but onely such as were , or are in places vnder the earth , who are properly and truely called inferi in respect of vs and not those that are aboue vs in heauen or Paradise , where on euery side we now confesse the Saints are , though their bodies lie yet in the dust vnder earth . And because Chrysostome is quoted as one of the Patrons of these pretences , I am content to let you see , that Chrysostome is abused as well as the rest . For howsoeuer Chrysostome be vehement and sometimes figuratiue in his speeches , yet shall you not be able to prooue , that he euer vseth Hades after Christes death and resurrection for the place of iust mens soules . Before that time ( some of the Greeke Fathers supposing the soules of the iust to be kept vnder the earth ) you may perchance finde heere and there a sentence where the iust are said to be in Hades : but you shall neuer be able to euince , that after Christes resurrection Hades is either the common condition or place of soules departed good and bad , as you and some others would seeme to obserue out of the Greeke Fathers . I speake of no more then I haue read in Greeke , but for so much as is extant of theirs , and I could get , I dare assure the Reader he shall finde my saying to be true . As for the Homilie of Chrysostome , which you cite , it can doe you no great good . The Greeke to my knowledge is not Printed , and therefore you can conclude nothing for Hades , since the Grecians haue and vse many words for Inferi besides Hades . Cyril of Ierusalem expressing in Greeke that Article of the Creed , descendit ad inferos , saith , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ descended to the places below ( or vnder the earth ) to redeeme thence the iust . But graunt the worde Hades be vsed in that place of Chrysostome , what prooue you more then that Chrysostom was of opinion the soules of the iust before Christes comming were not in heauen or Paradise , but in Hades vnder the earth ? neither shall we need for witnesse thereof to goe any farder then the same Homilie , which you produce for your purpose . His wordes euen there are these . b Simulque consider andum , quod Abraham apud inferos erat . Nondum enim Christus resurrexerat , qui illum in Paradisum duceret . Antequam Christus moreretur , nemo in Paradisum conscenderat nisi Latro. And withall we must consider , that Abraham was yet ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) apud inferos , with those that were vnder the earth . For Christ was not yet risen ; who should bring him into Paradise . Before Christ died , no man ascended to Paradise but the thiefe . No man could enter into Paradise , which Christ had shut . The thiefe was the first , that entred with Christ. The crosse of Christ ( is ) the key of Paradise , the crosse of Christ opened Paradise . c Abraham is yet vnder the generall condition of death ; though his soule be in Paradise : but Abraham is no longer in Hades , where he was before Christs comming by Chrysostoms opinion . Hades therefore is neither Paradise , nor the generall state of the dead after Christes death and resurrection ; which cannot be strange to him that with any moderate paines peruseth Chrysostom . d Nec mors tollere , nec infernus potuit hanc ( animam ) tenere ; qua iubente tremens etiam vinctas animas , quas tenebat , amisit . e Christo moriente d●…tione Tartarus perdidit quos tenebat , abiecit infernus ius potestatis antiquae . Neither could death take nor ●…nfermis ( or Hades ) hold Christs soule , at whose cōmandement , hel ( or Hades ) trembling let go the soules which he held bound . Christ dying hell lost out of his dition ( or custodie ) whom before it held . Infernus ( or Hades ) threw of the right of his former power . And after his eloquent manner speaking in the person of Christ , hee saith amongst other things . f I should haue left vngratefull ( men ) to euerlasting punishment ; but mercie , I confesse , preuailed with mee . I sent not an Angel , but I my selfe came downe for thee . I suffered my selfe to bee slaine , & sic ad istos Inseros veni ; and so came to these lower places . Goe out now you that are bound ; rise vp yee that are wretched ; breath your selues yee prisoners . Behold I shine on you as light vnwoonted , behold I breake all your cordes and chaines . Ecce Tarteareas sedes , noctemque profundam faetidumque chaos extermino . Beholde , I abolish ( to you these ) infernall seats , ( this ) darke mist , and stincking chaos . Here is Chrysostomes hades , which I trust is not the generall state nor place of all mens soules vnder Christ : specially since Chrysostom in plaine speech sayth , Christ abolished and ended all these things to them that were in hell or hades . If you stand on the Greeke word , as not expressed in Chrysostoms Latine copies ; out of these Latine translations your Leaders by their leaues gathered their obseruations ( for these parts of Chrysostom are not yet printed in Greeke ) and therefore rightly may they berefuted by the same . But though it be no small defect , that we want as yet the most of Chrysostoms works in Greeke , neuerthelesse by part you shall perceiue what he meaneth by the word Hades wheresoeuer it is occurrent in his writings . In his homilie of the resurrection ( which I before cited , lying in the New Colledge Librarie in Oxford ) he hath these words : g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Lord came on his crosse , and payed a death for ( man ) who was held of the diuell , that he might free him from the bands of hades . Where the bands of hades are those wherein man was deteined of the diuell . And elsewhere speaking of the crosse of Christ : h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If ( the crosse of Christ ) brake vp the gates of hades ; and set wide open the arches of heauen ; and renewed the entrance into Paradise ; what maruell is it , if it ouer came deadly poisons and cruell beasts . And so againe , ( God by Christ ) i abolished the curse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and brake in pieces the gates of hades , and opened Paradise . And shewing a generall consent of all nations in this vse of the word , hee sayth ; k The Grecians , Barbarians , Poets and Philosophers , and all sorts of men consent with vs in this , though not after the same maner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and say , that there are certaine iudgements ( or punishments ) in hades . Which Theodoret likewise confesseth to betrue : l These speeches , sayth he , are sit for Philosophie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to send the soules , that haue liued here well , to heauen , and those that haue followed the contrary , downe to hades . And of Plato he sayth , m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In many places he affirmeth tortures in hades . And least I should be thought to be lead with a desire to contradict without cause , or vpon some conceit to oppose my selfe against such learned men , as haue leaned that way supposing hades with the Greek Fathers to import the place and state of good & bad after death , I am not vnwilling , good Christian Reader , if it be not tedious or troublesome to thee , to set downe part ( for the whole would make a new volume ) of that which in reading I haue obserued touching the vse of the word hades with auncient writers that were Christians , who vse not hades either for the place or state of the godly now deceased in Christ , nor for the generall or common condition of both elect and reprobate since Christs resurrection , but as we saw before in Iustine the martyr , Chrysostome and Theodoret precisely for a place opposite to Paradise , and heauen ; where the wicked after this life find the due wages of their sinnes , which is eternall dar●…knesse and death , where the dwelling and dominion of Diuels is ; and whence the Saints dead and liuing from the beginning of the world to the end thereof we●…e and are redeemed and deliuered by Christ. Iosephus a Iew , and yet a fauour●…r of Christian Religion , as appeareth by his testimonie , giuen of Christ , and one that liued euen in the Apostles time , as being a chiefe leader of the Iewes in the battaile against the Romans , and taken by Ve●…pasian , to whom he foretold by the gift of p●…ophesie , whiles Nero yet liued , that he should be Emperour , in his oration to dissuade them , that would haue killed themselues and him before he should yeeld to the Romans ; n Know you not , saith he , that such as goe out of this life by the law ( or course ) of nature , and rep●…y the debt , which they r●…ceaued of God , when he that gaue it , is willing to receaue it , haue immortall glory , an house and ofspring setled , and their soules cleansed and fauoured of God , inhabit the holiest place of heauen : and n whose hands waxe mad against themselues , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , THEIR SOVL●…S HADES , that is , darke , RECEIVETH . Ignatius the third bishop of Antioch after the Apostles , sayth of Christ : o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He descended alone to Hades ( Hell ) and threw downe the rampier , that had stood from the beginning ; and brake vp the partition wall thereof ; which kept men from heauen . To the state of the dead Christs soule did not descend alone , the thiefs soule was with him ; neither had the rampier of bodily death continued vnbroken from the beginning , since many before Christs suffering rose from the generall condition of the dead ; but hell it was , to which he alone , of all men that euer returned , went , and brake the strength and force thereof , which till that time was vntouched . Theophilus the sixt bishop of Antioch , about 170 yeeres after Christ , alleageth against Autolycus a maligner of Christian religion the verses of Sybilla , to prooue that the Gentiles did sacrifice to diuels : p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You made sacrifices to diuels in hades . Clemens Alexandrinus not long after labouring to proue that Peters words , Christ preached to the spirits in prison , pertained to the wicked , not to the godly , giueth this reason : q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who being well aduised , will thinke the soules of the iust and of sinners , to be in one cond●…mnation ? Whence he concludeth , that none heard Christs voice there , but r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such as were placed in hades ; and had yeelded themselues w●…ttingly to destruction . And for proofe thereof alleageth these words as out of the Scripture : q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hades sayd to destruction , We saw not his shape , but we heard his voice . I cite not these places to approoue euery allegation or opinion that is occurrent , but to shew in what sense the auncient Greeke writers , that were Christians , vsed the worde Hades , not for the common condition and state of soules iust and vniust , which Clemens heere disa●…oweth ; but for the place where the wicked were detained , that wilfully wrought their owne destruction . Eusebius speaking in the person of Christ , saith r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I see my descent to Hades approch and the rebellion ( against me ) of the contrarie powers that are enemies to God ; He saith Eusebius went thither , s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the saluation of the soules that were in Hades , and descended to breake the brasen gates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; & to dismis those that before were prisoners of hades . And out of Plato he alleageth this for a trueth t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the soules of the wicked immediately after death departing hence , endure the punishment in Hades , of their doings heere . Athanasius a man of no meane iudgement , in whose confession or Creede allowed in the Booke of Common Prayer , we finde it a part of the Christian faith , that Christ descended to Hades , declareth in infinite places what he meaneth by the word Hades . u After man had sinned , saith he , and was fallen , by his fall death preuailed from Adam vntill Christ ; the earth was accursed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hades was opened ; Paradise was closed , Heauen was offended : but after all things were deliu●…red to Christ , the whole was reformed and persited , the earth in steede of a curse was blessed , paradise was opened , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hades shranke for feare , the gates of heauen were left open . x He suffering for vs recouered vs , and hungring refreshed vs ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And descending to hades brought vs backe . y For if the Lord had not beene made man , we had neuer risen from the dead as redeemed from our sinnes , but had remained vnder the earth as dead , neither had we euer beene lifted vp to heauen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but had lien in hades . Againe , z he that examined ( mans ) disobedience ; and gaue iudgement , inflicted a double punishment , saying to that which was earthly , Earth thou art , and to earth shalt thou returne ; and to the soule , Thou shalt die the death ; and so man was distracted into two parts , and condemned to abide ( after death ) in two places . If you can shew an other place , whither man was condemned , well may you say man was deuided into three parts , and that being recouered out of two places , he remaineth bound and chained in the third . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but if you can shew none other place besid●…s the graue and hades ( hell ) out of which man was perfectly freed by Christ , how say you then , that God is not yet reconciled to man ? a This appeareth not onely in vs , but in the death of Christ ; the body comming to the graue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the soule descending to Hades , being places that are seuered with a great distance ; the graue receauing his body , ( for there it was present ) and hades his spirit ( or soule . ) els how did ( Christ ) present the shape of his owne soule to the soules detained in bandes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that ) hee might breake in sunder the bandes of the soules detained in hades ? So likewise speaking of Christes persuing the diuell by his life and death , hee else where saith . b The diuell was fallen from heauen , hee was cast from the earth , hee was persued in the aire , euery where conquered , and euery where straightned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he determined to keepe Hades ( hell ) for this place was yet left him . c But the Lord a true Sauiour would not leane his worke vnfinished , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor leaue those that were in hades as yeelded to the enemie . The diuell therefore d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thinking to kill one lost all , and hoping to carie one to Hades ( hell ) was himselfe cast out of hades ( hell . ) e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hades ( hell ) is abrogated , death no more preuailing , but all being raised to life , neither can the diuell stand vp any more against vs , but is fallen , and indeed creepeth on his brest and bellie . And therefore of the Saints he saith , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and in fine they saw Hades ( hell ) spoiled . Epiphanius in sundrie places expresseth the parts and purpose of Christs descending to hell , or hades . g He was crucified , buried , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hee descended to the places vnder earth in his diuinitie and in his soule , he tooke captiuitie captiue , and rose againe the third day . What here he calleth places vnder the earth , whither Christes soule went after his death , that elswhere he calleth Hades . h The Godhead of Christ would performe all things that perteined to the mysterie of his passion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and would descend together with his soule to the infernall places to worke the saluation there of such as were before dead , I meane the holy Patriarcks : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that he might performe the things he would against hades in the forme of a man euen in hades , that the chiefe Ruler HADES and death thinking to lay hands on a man , and not knowing his Deitie vnited to his sacred soule , Hades himselfe might rather be surprised , and death dissolued ; and that fulfilled which was spoken , Thou wilt not leaue my soule in Hades . Basil : i Death is not altogether euill , except you speake of the death of a sinner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because their departure hence is the beginning of their punishments in hades ; againe , the eu●…s that are in hades haue not God for their cause , but our selues , the head and root of sinne is in vs , and in our willes . And againe : k Dathan and Abiram were swallowed vp of earth , the gulfes and clefts thereof opening vnder them . Heere were not they the better for this kinde of punishment : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for how should they be so , that went to hades ( to hell ) but they made the rest the wiser by their example . And writing on the 48 Psalme : l Because ( man ) turned himselfe from the word of God and became a beast ; the enemie caught him as a sheepe without a shepheard , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and put him in hades ( hell ) ; but when he sayth , God will redeeme my soule from the power of hades , m he doth plainly prophesie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the descent of the Lord to hades , who would redeeme the Prophets soule with others not to abide there . Nazianzene in his second Oration against Iulian the Ren●…gate : n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Stop thou thy secrets and wayes that leade to hell ( hades ) , I will declare the plaine wayes which leade to heauen . And of Christ he sayth ; o Christ died , but he restored to life , and with his death abolished death . He was buried , but he rose againe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended to hell ( hades ) , but he brought backe soules , and ascended to heauen . Macarius : p When thou hearest that Christ deliuered soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of hell ( hades ) and darkene●…se , and , that the Lord descended to hades , and did an admirable worke ; thinke not these thin●… to be farre from thine owne soule . And thus he maketh Christ to speake to death and to the diuell ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. I command thee hades and darkenesse and death restore the soules inclosed . And so the wick●… powers trembling , refund man that was inclosed . Cyrill of Alexandria : q In olde times ( before Christ ) the soules of men departing from their bodies were sent to fill the receptacles of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dennes vnder the earth . But after Christ commended his o●…ne soule to his Father , he renewed the same way for vs : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And now we goe not to bades from any place , but we follow him rather in this , and committing our soules to a faithfull Creatour , we rest in excellent hope . Yet of Christ he a●…firmeth , r The soule which was coupled and vnited to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descended into hades ; and vsing the power and force of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shewed it sel●…e to the spirits ( or soules ) there . For we must not say that the Godhead of the onely begotten , which is a nature vncapable of death , and no wa●… conquerable by it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; was brought backe from the d●…es vnder the earth . Cyrill of Ierusalem like wise in his Catechismes vpon those words of the Psalme , If ascend to heauen , thou art there ; if I goe downe to hades , t●…u art pre●…ent sayth ; t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. If t●…ere ●…e ●…ing higher than the heauens , and hades be lower than the earth , he that compre●…●…eth the ●…owest , doth also touch the earth . And to those that were baptized , he sayth ; u When thou renouncest Satan , thou hast vtterly abrogated the couenant had with him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. euen the olde couenant ●…ith hades ( hell ) and the Paradise of God is opened to thee . In the Homilies which Leo the Emperour made for the exercise of his st●…le and confession of his faith ; it is said x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ is risen bringing Hades prisoner with him , and proclaiming lilibertie to the capitues . He that held others bound , is now in bonds himselfe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ is come from hades with the ensigne of his triumph ; y the sowre and heauie lookes of those that are vtterly ouerthrowen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as of Hades , death , and the hatefull diuels . Damascene . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The soule deisied descended to Hades , that as to those on earth the Sonne of righteousnesse was risen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to those that sate vnder the earth in darkenesse and in the shadow , light might shine . a The brazen gates were torne , the iron barres were broken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the keeper of Hades ( hell ) did shake for feare , and the foundations of the world were laid open . Cydonius . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That there is in hades ( hell ) vengeance for all sinnes heere committed , not onely the consent of all wise men , but also the equalitie of the Diuine iustice confirmeth and strengthmeth this opinion . Aeneas Gazeus . c He that in a priuate life committeth small sinnes , and lamenteth ( them ) escapeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishments that are in Hades ( hell . ) Gregentius . Christ d tooke a rodde out of the earth , which was his pretious crosse , & stretching his right hand , strake all his enemies , & conquered them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Hades , death , sin , and that wil●…e serpent . Theophylact. e The rich man dying is not caried by the angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but is thr●…wen downe to Hades . For he that minded neuer any high or heauenly thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was woorthy of the lowest place . In saying then he was buried , the Lord secretly signifieth , that his soule had the place , that was lowest and darke . And though hee there shew the opinion of some , that thought hades to be rather the condition of the soule after death then a place , yet he himselfe resolueth the cōtrary . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What is hades ? Some say it is a place of darkenesse vnder the earth , others say Hades is the change of the soule from sensible to obscure and vnseene . And though the wordes of our Sauiour determine that doubt , who maketh the rich man call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this place of torment , yet Theophylact himselfe reasoning there against Origen out of Abrahams wordes , saith ; g As it is then vnpossible for any of the iust to passe to the place of sinners , so Abraham teacheth vs it is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to passe from the place of punishment to the place of the righteous . And since their names doe not appeare that were of this opinion , and being latter in age , deserue not the same credite for their iudgements that the auncient and learned Fathers doe , I omit these petite masters , whom no man knoweth , as fansing somewhat , if they could prooue it , and will goe forward with the maine consent , as of all Greeke diuines that are extant ; so of the best and eldest commentators and expounders of Greeke words , to shew that Hades is a place of darkenesse vnder earth for soules , where now none but wicked are contained , and there punished . Eustathius Archbishop of Thessalonica , a man of no meane skill in the Greeke tongue , as appeareth by his commenting vpon Homere , saith . h Haïdes ( which is Hades ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a darke place vnder earth , vnseene , and appointed for soules . Phauorinus Bishop of Nuceria in his commentaries of the Greeke tongue , saith likewise : i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hades is a place vnder the earth , secret and hidde ; which hee also calleth , k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a place without light , and filled with eternall darkenesse . The great Etymologist of the Greeke tongue concurreth with them . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hades is a place void of light , and full of euerlasting darkenesse and mists . I shall not neede with many wordes to vrge the properties and conditions of the place , which these Greeke Fathers call Hades . It is apparent to any who will p●…ruse them , that they auouch it to be a place of darkenesse , opposed to heauen and Paradise , and vnder the earth , where Diuels are keepers and tormentors of soules , and where the wicked after this life are kept prisoners , and suffer punishments according to their deserts , & which Christ destroyed and spoiled by his descent thither , deliuering thence , that is from the feare , power , and danger thereof , all such as before or after did or should beleeue in him . And though some of these writers did happily thinke the soules of the godly deceased before Christes death were kept in a part thereof , in hope of their deliuerance thence ; yet with one consent they witnesse it to be nothing lesse then heauen or Paradise , or the state of the dead common to good and bad after Christs resurrection ; as likewise they teach , that Christ deliuered thence , not onely such of his elect as were dead before that time , but all the faithfull , aswell then liuing , as yet vnborne . And therefore a deliuerance thence doth not exactly conclude a locall detention and inclusion there , but a quiting and disloluing of all the right , interest , and challenge ; that hell or Satan had for sinne vnto the seruants and members of Christ , whensoeuer they liued or died . Onely Tertullian is opposite to them all , who dreampt that the soules of all the faithfull , saue Martyrs , were kept in places vnder the earth , which he calleth inferi , till the generall resurrection ; wherein , as in many other points deliuered in his booke de Anima , he goeth a priuate way by himselfe without and against the maine resolution of the rest of the Fathers . m He doth not montanize in this ( as you obiect ) but consenteth with Irenaeus before and with others after him , as shall appeare , who were no Montanists . ] Your mistaking Irenaeus here , as you did before , little helpeth your market ; and others , when you bring them , shall haue an answere fitting them . In the meane while where you be so zealous to saue Tertullian from Montanisme ; he must haue a better proctor then you are to vphold his cause , or els it will soone fall to the ground . That none but Martyrs are in Paradise , and all other the faithfull departing this life are in prisons and places vnder the earth till the day of iudgement , this is not onely repugnant to the Scriptures and the rest of the Fathers , but a plaine branch of Montanus heresie , which Tertullian deriueth from no grounds of holy Scripture , whence all trueth must be fet ; but from certaine Reuelations & Prophesies different from the Scriptures , which Montanus and others published as made by the holy Ghost after the writing of the Scriptures ; and which Tertullian in his writings coloureth with the name and pretence of the Para●…te ; calling the true Christians , that refused his new found doctrine , Psychicos naturall men , and not ledde by the latter direction of the spirit , as Montanus and others were ; whom in exacting chastitie , abstinence , and Martyrdome more strictly then the Church of Christ did , he followed . And therefore not onely his doctrine in this place allowing Paradise to none besides martyrs , but his alleaging Montanus verie words , and pretending the Paraclete for his conceit no where written in the Scriptures , declare him expresly in this to be a Montanist . For plainer proofe whereof , first Tertullian speaking of himselfe , when he forsooke the rest of the Christians to cleaue to the reuelations of Montanus and his adherents , saith , n Et nos quidem postea agnitio Paracleti atque defensio disiunxit a Psychicis . The agnising of the Paraclet ( in the prophesies of Montanus ) and defending thereof did afterward disioine vs from the carnall men . So he termed the Church of Christ for refusing the new prophesies of Montanus , as appeareth euidently by his booke De ieiunio aduersus psyc●…cos , of fasting against the car●…all men , which Saint Ierom saith was written o specialiter aduersum ecclesiam , particularly against the Church . Where he likewise taxeth the Christians for resisting the Paraclet , or new prophesies of Montanus , couering them vnder the name of the Paraclet , and interpreting the one by the other . p Hiparaeleto controuer siam faciunt , propter hoc nouae prophetiae recusantur , non quod alium Deum praedicent Montanus . Priscilla & Maximilla , sed quod plane doceant saepius ieiunare quā nubere . These ●…arnall men quarrell with the Paraclet , and therefore are the new prophesies refused , not that Montanus . Priscilla , & Maximilla preach another God , but that they plainly teach oftner to fast then to marrie . Now for these very points , that none are in Paradise but only martvrs , and that the soules euen of the Patriarks and Prophets and all other godlie Christians are apud inferos , in places vnder the earth , and so shal be till the fulnesse of the resurrection , Tertullian vrgeth in his booke De anima and in this chapter the authority of his paraclet , which was the founder of Montanus new prophesies . q Agnosce differentiam Ethnici & fidelis in morte , si pro Deo occumbas , vt p●…racletus mo●…et , non in mollibus febribus & in lectulis , sed in an . Acknowledge the difference of an Ethnicke and a beleeuer euen in their deaths , if thou die for Gods cause , as the Paraclet warneth , not in casie agues and soft beddes , but in Martyrdomes . And that these were the very words of Montanus new prophesie , may easily be perceaued by Tertullian himselfe , who writing against all flight in persecution ( which booke was r specially written against the Church , by Ieroms owne confession ) citeth them as the words of the spirit , to witte in the new prophesies of Montanus . s Spiritum si consulas &c , omnes pene ad martyriuns exhortatur , non ad fugam , vt & illius commem●…ur : publicaris inquit ; ●…onum libi est . Qui enim non publicatur in hominibus , publicatur in Domino . Sic & a●…bi . Nolite in lectulis & febribus m●…llibus optare exire , sed in Martyrijs . If thou take counsell of the spirit , he exhorteth all very neere to Martyrdome , not to flight ; as to remember you of that speach . Art thou made a publike example , saith he , it is good for thee . He that is not made a publike ●…xample amgōst men , shal be made one with God. And so in another place desire not to depart this life in beds & easie agues but in Martyrdomes . These words Tertullian alleageth as euidently written by the spirit , which since they be no where found in any part of the new or old Testament , & disagree both in words & matter from the stile & truth of the sacred Scriptures , they sauour of another spirit , & must of force be referred to the prophesies of Montanus , who in this very point was condemned by the church of Christ , against which , as Ierom auoucheth , Tertuilian wrote this book in fauor of Montanus heresie . And so much also that learned obseruer Rhenanus affirmeth vpon this place . t Verba sunt Prophetiae Paracleti Montanici , These are the words of the prophesie of Montanus spirit . Your friends therefore , who lent you their paines , were not well aduised in excusing Tertullian in this matter from Montanisme , since not onely the error of Montanus is heere defended , but the verie words of his new reuelation are heere alleadged . u Also in that obiection of certaine Heretickes , whom he confuteth , not the true Christians , as you misconceaue . They argued thus ( as you doe ) . In hoc Christus inferos adijt , ne nos adiremus . Christ therefore went to hell , to the end we should neuer come there . He answereth them , that it is false , that Christ went to inferos in that sense , that is , to hell . For then what difference is there between the wicked heathen and the godly Christians , if one and the same prison after death were for them both ? taking it for a thing generally graunted in the Church that it were a WICKED AND HERETICALL THING to thinke , he went where the damned were , that is , into hell . ] Ignorance maketh you not onely blind and bold , but presumptuous and sawcie to acquite from heresie , and condemne for heresie , whom pleaseth you . And therefore I must not thinke it strange to be chalenged by you , for a wicked and hereticall opinion , since you grosly belie the whole Church of Christ , and dippe them in the same vate of wicked and heretical things with me . You wilfully wrest and misconstrue Tertullians words smoothing him in a manifest error against the whole Church of Christ , and roling them vp with wicked heresie , that were the greatest lights of Christian religion next after the Apostles . Tertullians resolutions in this very Chapter are plaine enough to him , that is not more then blind . x Habes de Paradiso anobie libellum , quo constituimus omnem animam apud inferos sequestrari in diem Domini . Thou hast a book of ours written touching Paradise , wherein we determine all soules to be kept sequestred ( apud inferos ) in infernall places till the day of the Lord. And in the sentence next before that which you cite , he sayth with like confidence . x Habes & regionem inferûm subterraneam credere , & illos cubito pellere qui satis superbè non putent animas fideliū inferis dignas : serui super Dominū , & Discipuli super Magistrū , aspernati si forte in Abrahae sinu expectandae resurrectionis solatium carpere . Thou hast to beleeue , that the region of inferi is vnder the earth , and to push them from their opinions , who proudly enough will not thinke the soules of the faithfull to be fitte for infernall ( or Iower ) places : seruants aboue their Lord , and Scholers aboue their Masters , in that they skorne perhaps to haue the comfort of expecting the resurrection in Abrahams bosome . Heere Tertullian positiuely declareth that he taketh inferi for a place or Region vnder the earth , and that such as thought not the soules of the faithfull fitte for that place till the resurrection , did proudly presume to be aboue their Lord and Master , and skorne Abrahams bosome , where the rest of the Patriarks & Prophets are kept , ( as he dreameth ) and so shal be till the day of iudgement . Now whose opinion I pray you was this , that the soules of the faithfull after Christs resurrection went to Paradise , and not to places vnder the earth ? was it not the maine confession of Christs Church ? Tertullian then purposely refuting that opinion , what els doth he but traduce the generall persuasion of the faithfull in fauour of his new prophesie , which reserued Paradise onely for Martyrs , and in that respect abandoned all the soules of the godly dying in their beds to places vnder the earth , there to be kept till Christes comming . But examine the words , which he reiecteth , and see if they sauour of heresie or Christianity . For thereby we shall best iudge , whether they were Hereticks or Christians , whom he there impugned . His words are , z Sed in hoc , inquiunt , Christus inseros 〈◊〉 , ne nos adiremus . But to this ●…rd , say they , Christ went to ( inferi ) the places b●…low , that we should not come thither . If these wordes imply heresie , then was Saint Austen a manifest hereticke , for he affirmed as much in effect , as this commeth vnto . a Ideo ( Christus ) peruenit vs●… , ad infernum , ne nos maneremus in inferno . Therefore Christ came euen vnto hell , that we should not remaine in hell . Men that come thither , abide there . If therefore Christ freed vs by his descent thither from remaining there , he freed vs from comming thither . And Ambrose was likewise an hereticke in saying , b descendens ad inferos genus humanum liberauit . Christ descending to hell deliucred mankind ; that is , aswell from comming thither , as tarrying there . So Hilarie , c Crux , Mors , Inferi , nostra salus est , Christes Crosse , death , descent to ( inferi ) the places below , is our saluation . So Athanasius . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ descending to hades brought vs back●… , ( that we should not goe thither ) . So Ierom , e Liberauit omnes Dominus , quando eius anima descendit ad infernum : The Lord deliuered all ( his from thence ) when his soule descended to hell . So Fulgentius , f Hoc ideo factum est , vt per descendentem ad infernum animam iusti , dolores soluerentur inferni : g solutis doloribus inferni , omnes sideles ad i●…sdem doloribus liberauit . This was therefore done that by the soule of the iust descending to hell the sorrows of hell might be loosed , ( and ) the sorrows of hell being loosed , he deliuered all the faithfull from them . Our deliuery thence , who were neuer there , must needs be the keeping vs from comming thither . If then Christ by his d●…scending thither deliuered vs and all his elect th●…nce , it followeth he saued them from comming to that place , and that by his descent thither . And this speach Austen prooueth to be right and true in this very case by many examples , from which he thus concludeth . h In his omnibus non erant , sed quia talibus meritis agebantur , vt nisi subuentum esset , ibi essent , inde se recte dicunt liberari , quo per liberatores suos non sunt permissi perduci . In all these ( mischiefes ) men were not , but because their deserts were such , that they should haue been in them , had they not been holpen ( from them ) they rightly say they were THENCE DELIVERED , whither they were not suffered to come , by such as deliuered them . If then they were Hereticks that vpheld this position , the best learned of the fathers in Christs Church were plainely within the compasse of heresie ; and whether it be safer to forsake Tertullian in his priuate conceit of Montanisme , or to muster so many religious and Catholike writers for hereticks , let the Reader iudge . And what if you take your selfe by the nose before you be ware , and plunge your selfe into this wicked heresie ( as you call it ) farre deeper then others by alleaging and yet refusing Tertullians fansies in this place , doe you not well to be so liberall of your termes , when you must beare the greatest waight of them ? I cleare my selfe in saying and proouing , that these were Tertullians priuate conceits con●…onant to Montanus new prophesies , and repugnant to the Church of Christ ; and therefore vnlesse these fathers were hereticks I am none : but you are caught like a Come with your loude ctowing , and cannot shift thence but with your owne shame . For you say , it was the obiection of i certaine hereticks . Now if your selfe defend that , which Tertullian there impugneth , then are you an heretick by your owne confession . First then , that Christ dying went ad inferos , that is , ad inferiora terrarum , to the lower parts of the earth , Tertullian exactly auoucheth . His words of Christ , in this very Chapter are , k Forma humanae mortis apud inferos functus , nec ante ascendit in sublimior a caelorum , quam descendit in inferior a terrarum . He performed the manner of an humane death in the places below , neither did he ascend to the higher parts of the heauens , before he descended to the lower parts of the earth . This Tertullian bringeth as graunted on all sides : for he refuseth not that , which himselfe affirmeth . The obiection then of the heretiks , as you name them , was this ; Ne nos adiremus , that we should not come thither ; that is , ad regionem inferúm subterraneam , to the region of inferi vnder the earth , which is Tertullians inferi whither he thought all must come . Now make your choise , wise Sir , whether you wil be one of the Hereticks , as you say , whom Tertullian refuteth , or hold this grosse error with Tertullian , that all the Saints saue Martyrs , after this life are in places vnder the earth , there to remaine till the day of resurrection . But this you euery where seeme to disclaime as being that Limbus , which you so much auoide . Then are you one of those hereticks , whose obiection this is , and that which argueth you to be a witt-all , aswell as an heretick of your owne calling , you haue not so much sense as to see , that you yeeld your selfe to be an heretick for defending the trueth . Tertullian saith , l it is false that Christ went to inferos , that is to hell . ] You that rightly vnderstand not one word in this place of Tertullian , talke as if you were authorized not onely to contradict your owne Author , but to pronounce them all heretikes , that gainesay your absurd and ignorant follie . Tertullian in this place resolueth , that Christ dying went ad Inferos , that is ad Regionem Inferúm subterraneam ; to the Region of Inferi vnder earth , for so he expoundeth himselfe ; and concludeth , that all the faithfull after death ( saue Martyrs ) shall goe to the same Region vnder earth , and there stay till the generall refurrection . This conclusion you denie as well as I doe , and say they were Heretikes , that made that obiection . But awake out of this maze or madnesse , and see that Tertullian to strengthen the priuate opinions of Montanus in aduauncing Martyrs and none else to Paradise , impugneth the profession of the whole Church , that Christes descending to Inferi , that is to the Region vnder the earth , freed all the faithfull from comming thither . With like stupiditie you seuer the reason of this position from the position it selfe , and make that a refutation of the obiection as you call it , which is a confirmation thereof . For they which opposed the former wordes , Christ , therefore went ad inferos , to the places below , least we should come thither : brought this for a reason of their assertion . m Caeterum quod discrimen Ethnicorum & Christianorum , si carcer mortu●…s idem ? For what difference is there betweene Ethnicks and Christians , if they haue one and the same prison after death ? You say this is Tertullians answere to them ; but your head is so heauie , that you doe not perceaue this maketh for them , not against them ; and so rather confirmeth then answereth their obiection . They , who made the former obiection , that Christ went to the places below , least we should come thither , neuer excepted infidels but Christians from comming to those places . If Tertullian were of the same mind , he did rather confesse , then refell their obiection . But his answere to these words commeth after , which you did not reade , or not marke . n Agnosce differentiam Ethnici & fidelis in morte , si pro Deo occumbas vt Paracletus monet , non in mollibus f●…bribus & Lectulis , sed in Martyri●…s . See the difference betwixt an Ethnick & a beleeuer , if thou die for Gods cause , as the Paraclete warneth , not in easie feauers and ( soft ) beddes , but in Martyrdomes . Where following not onely the fansies , but the very phrases of Montanus prophesies , as I haue formerly shewed , he maketh no difference ( as touching the place ) betweene Ethnicks and Christians after death , except they be Martyrs : and thereby fastneth all the faithfull , that die in their beddes , or of any sickenesse , ( be it neuer so grieuous ) to Inferi , the Region vnder the earth , which error was alwayes condemned by the Church of Christ. o Thus also is Augustine well vnderstood , where he denieth that the Patria●…kes were apud ●…nferos in hell , namely the place of the damned , because they were in Abrahams bosome . Which yet p elsewhere he graunteth vnto , that they might bee apud inferos in the world of the dead , and namely where the godlie dead should be . So that thus if you had but distinguished these and other Fathers like words , as you ought to haue done , there needed no such follie of contradiction to be imputed vnto them , as q you doe lay to their charge in this point , al●…ogether vndeseruedly . ] Indeed if I would follow your example in drawing the Fathers wordes from their plaine and true meaning , and force them to a sense which they neuer thought , yea which they directly rerute ; I might easily make the fathers say , what pleased me , as you doe . But this with me , and with all that be wise , is the peruerting , not the producing of Fathers . And therefore I did them lesse wrong to shew , where they differed amongst themselues in some secret points not fully reuealed to men in this life , then to falsifie them , and abuse them after this manner . Neither said I any worse of them , then they say of themselues , that these things are vncertaine , and no man might be offended , if they were not able to bring any setled ( or assured ) expositions ( or resolutions ) in these points , which Austin openly r professed of himselfe , as I told you in that s place which you cite . But let vs heare how you medicine these matters , and by that we shall sound the depth of your skill . If I would take Inferos in some places for hell , in other places for the world of the dead , and namely where the godly dead should be , all were safe you thinke : Saint Austin did no way disagree from him in those places , which I cited , which were Epistola 99. 57. de Genesi ad literam li. 12. ca. 33. de ciuitate Dei li. 20. ca. 15. To him that catcheth but after a word , and neuer looketh what is precedent or consequent , this may seeme plaister of Paris to amend this breach ; but he that readeth three lines on either side , shall soone perceaue how foolishly and grossely you make Saint Austin 〈◊〉 to crosse himselfe , and yet euidently to subuert your whole building . Beginne with that place , which you quote last in your margine , and see how well you reconcile S. Austins words to make for your assertions . t Si enim non absurde credi videtur , antiquos etiam sanctos , qui venturi Christi tenuerunt fidem , locis quidem à torment is impiorū remo●…issimis , sed apud Inferos fuisse , donec eos inde sanguis Christi , & ad ea locadesce●…sus erueret ; profecto deinceps boni fideles effuso illo pretio iam redempti , PROR SVS INFEROS N●…SCIVNT , donec etiam receptis corporibus , bona recipiant quae merentur . If it seeme wit●…out absurditie to be beleeued , that the Saints of the old Testament , which kept the faith of Christ to come , were in places most remote from the torments of the wicked , and yet apud inferos in infernall ( or lower ) places , vntill the bloud of Christ , and his descent thither did deliuer them thence ; certainly after that time the god●…y beleeuers now red●…med with that price ( of his bloud ) shed , neuer know ( or trie ) any inferi , to the time that recouering their bodies they receaue the good things deserued by them , ( or prepared for them ) . If here we take Inferi for the world of the dead , as you would haue vs , doe not your eares glow to heare so vehement and violent a gunne shot against all your deuices , and namely against your world of the dead , that certainely after the time , that Christ dscended to Inferi , the godly beleeuers PROR SVS INFEROS NESCIVNT , neuer come to any Inferi ? Where if you put your world of the dead for Inferi , & say the godly dying neuer come to be dead , or to the place where the godly dead should be , the world of the liuing will thinke you out of your wits , that so tempestuously tumble out falsehoodes and contradictions . And what will you doe with that position of Austins so often repeated , and vrged as the ground of his resolution , that he neuer found Inferi in the Scriptures taken in any good signification ? u Ne ipsos quidem Inferos vspiam Scripturarum in bono appell●…tos potui inuenire ; I neuer could find in any part of the Scriptures Inferos vsed in any good sense . And so againe . x Illud me nondum inuenisse confiteor , Inferos appellatos vbi iustorū animae requiescunt . I confesse I haue not yet sound that the place where the soule of the righteous do rest , is called inferi . The like he saith in his fiftie seuen ●…pistle . You will expound Inferi in Austin for the place , where the godly dead should be : Austen himselfe vtterly disauoweth it , and expressely saith , he neuer could find the word taken in the Sc●…iptures for any good , and therefore neuer did vse it in any such sense . Call you this the clearing , or the crossing of Saint Austins words ? Euen so another of your maine masts is ouerthrowen by Saint Austin , though you in your rancor or rage make it a y wicked and hereticall thing to thinke , Christ went where the damned were , that is into hell , which yet S. Austen beleeued & professed in those very places , which you vndertake to reconcile . z Quaeri solet , si non nisi paenalia rectè intelliguntur Inferna , quo modo animam Domini Christi piè credamus fuisse in inferno ? Sed bené respondetur ideo descendisse , vt quibus oportuit subueniret . Some vse to demaund , if Inferna be rightly taken for none other but for the places of punishments ( after this life ) how may we safely beleeue , that the soule of the Lord Christ was ( in Inferno ) in hell ? but it is wel answered , he descended ( thither ) to succour those , that were to be succoured . And so elsewhere . a Christi quidem animam venisse vsque ad ea loca , in quibus peccatores cruciantur , vt eos solueret a tormentis , quos esse soluendos , occuli à nobis sua iustitiâ iudicabat , non immerito creditur . That Christs soule came euen to those places , in which sinners are tormented to deliuer them from torments , whom his iustice vnknowne to vs thought fit to deliuer , is belieued not without good cause . Austen acknowledgeth the Church belieued it in his time ; howsoeuer your tongue ouerrunneth your teeth to make it a wicked & hereticall thing so to thinke . Ambrose confesseth the same . b Expers peccati Christus cum ad Tartari ima descenderet , vinctas peccato animas mortis dominatione destructa é f●…ucibus Diaboli reuocauit ad vitam . Christ free from sinne , when he descended to the lowest pit of hell , recalled to life out of the diuels iawes the soules that were bound with sinne , destroying the Dominion of death . And so doth Ierom. Infernus locus suppliciorum atque cruciatuum est , c in quo videtur diues purpuratus ; ad quem descendit & dominus , vt vinctos de Carcere din itteret . Infernus is the place of punishments and torments , in which the rich man clothed with purple was seene , and to which the Lord descended to dimisse such , as were bound , out of prison . These I trust were no Heretikes , but if need were , and I would vse that aduantage against you , which you insisting on Tertullians error seeke against me , they would doe little lesse then prooue you to be a refuser and peruerter of the faith receiued in the Church of Christ , and professed not by them onely , but by all those Fathers , whom I d formerly cited as concurring in this cause with them . But I smile at your follie , and remit your reproches to the Readers impartiall Censure . e Athanasius also saying , where humane soules were held by death , there Christ brought his humane soule ; meaneth nothing else , but that his soule came vnder the same condition of death , as other humane soules did : not that he went to the place of the damned . Neither must he be vnderstood after your partiall translation , when you say ex orco , out of hell , himselfe saith ex Hadou , out of the power of death . ] You set your selfe to outface all the places , which I brought out of the Fathers for Christs descent to hell ; and as you played your part in wrenching & wrying the words of Tertullian & Austin from their rightsense , so you continue in all the rest with like successe , thinking it enough for you to say the word , though it be neuer so false , and farre from the Fathers meaning . As first in Athanasius wordes ; what double punishment was that I pray , which God threatned to Adam for sinne , in saying f to the earthly part , earth thou art , & to earth shalt thou returne ; and to the soule , thou shalt die the death ; for those are Athanasius words ; and what be the g two places , to which man after his dissolution was condemned ? Did God threaten nothing to Adam but the dissolution of bodie and soule , or did he threaten the death of the soule also after this life , which properly noteth hell , besides the death of the bodie ? I trust you be not so senselesse as to say , that God for sinne threatened no more to Adam and his posteritie but onely a bodily death ; for so could none of Adams off-spring by that sentence be adiudged to hell , which yet we find daily performed by Gods iustice . Then the death of mans soule threatened by God for sinne , and meant by Athanasius in those words , which you would elude , was the place of perpetuall torments , where the soule of man was truly held in death , and not the condition of the soule seuered from the bodie without respect of any consequent miserie . Therefore your maine foundation is euidently false , that Athanasius by the death of mans soule meaneth nothing els , but the soules being apart from the bodie without regard of punishment following : but in expresse words he noteth the place , h Vbi tencbatur anima humana in morte , where the soule of man was held ( captiue ) in death ; which spite of your heart must needes be hell . Againe according to the double death threatned for sinne , Athanasius saith , ●… Homo in duas partes discerpitur , & vt ad duo loca discedat , condemnatur . Man ( dying ) is distracted in two parts , and CONDEMNED TO TWO PLACES . Now in your diuinitie is any man condemned to heauen , or to Paradise ? you must find vs then two places of condemnation , whither either part of man dissolued was adiudged , as his bodie to the graue , his soule to hades . So saith Athanasius in expresse words . If you can shew me another place of condemnation , well you may say , that a man is diuided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( into three places ) , and that being reuoked out of two places he remaineth bound in the third ; but if you can shew none other place ( of condemnation ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , besides the graue and Hades , from which man is perfectly freed , Christ deliuering vs , how say you then , that God is not reconciled vnto mankind ? If then Hades bee a place of condemnation ●…or sinne , where the soule of man was bound , till it was freed by Christ , 〈◊〉 certainely Hades with Athanasius is neither Paradise nor heauen , but onely hell . Againe if by death raigning in the soule of man , Athanasius intended nothing but the condition of death common to good and bad , and euen to Christ himselfe , how could h●… say of Christ , that he was then and there l inuiolus a morte , not sub●…ect to death , or that he brake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bands of the soules detained in hades ? Hath heauen or Paradise any bands , that must be broken ? And as for you last conceit , that m Hades being enemie and opposite to the immortalitie and resurrection of mens persons , cannot by any means be hell for in hell shal be immortality & resurrection , as well as in heauen ; it is so like to the rest of your diuinitic , that I doc not ouer much maruaile at it . If hades be enemie and opposite to immortalitie , as you confesse out of Athanasius , then Hades is neither heauen nor Paradise , for they are both places of immortalitie ; there is no death , but life in either of them . And though you cunningly shift handes , and change mens persons for mens soul●…s , of which Athanasius speaketh , when he sayth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where mans soule was held in death , there Christ presented his humane soule to breake the chaines of death , euen in hades ; yet that immortality is as well in hell as in heauen , is a phrase of your owne framing to put all trueth and faith out of ioint , The Scriptures teach most truely , that God alone hath o immortality . It then you haue found vs a new immortalitie in hell , you haue found vs a new God also . And what is immortalitie , but without all death ? since then in h●…ll there is nothing but death , & that eternall as well of soule as of body , your deuices are very del●…cate , in euerlasting death to finde no death . But dally not thus with the grounds of Religion , least God doe not dally with you : if by your assertion the deliuerance from death , and immortalitie which Christ brought to his elect , be none other then such as men in hell shall haue ; pray God your braines be not as much crazed , as your faith is . And as for your interpreting Athanasius words , and gessing at his meaning , when we vse madde men to giue aduise , we will send for you to make comments vpon their counsels . Where you make Athanasius say , p Christ was held in this death till ●…e spoiled and conquered it , which ( you conclude ) cannot be hell out of question ; You speake not one true word . Athanasius hath no such words , that Christ was held in death . Of mans soule he saith , q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that was held in death , but of Christ in that very sentence he auoucheth the cleane contrary , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be could not be held in death . Secondly that hades was spoiled of all his power , right , and claime , to or ouer all Christs elect , and we deliuered thence ; Athanasius , as well as the rest , beareth plentifull witnesse . But that Christ spoiled heauen or Paradise , where the soules of the Saints were seuered from their bodies , & brought vs thence , is not onely a false fable , but a pestilent error . Christ raising his body from the graue ( by Athanasius iudgement ) gaue vs hope of the resurrection of our bodies , and bringing backe his soule from hades , as not onely vntouched of any death there , but also loosing the bands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of soules surprised by hades , he made vs partakers of his immortality , which the strength of hades could not touch . o Descending to hades Christ brought vs backe , saith Athanasius of himselfe , and of all Christs members as then not borne . Christ did not bring all the faithful of the old Testament from the condition of death , much lesse brought he the rest thence , that were not either dead or borne . We die still , and so the condition of death is common to vs after Christs resurrection as it was to the fathers before Christs death and birth ; but hell hath now no right to vs , nor power ouer vs , since Christ our head conquered and spoiled Satan of all interest and chalenge to any of his members . And where you pretend , that hades is spoiled , because our soules shal be ioined againe to our bodies at the resurrection ; know you good Sir , that the separation of the soule from the bodie was to dure by Gods ordinance but for a time , as well in the wicked as in the godly , that is vntil the generall iudgement . And you that defend a resurrection and immortality as well of the wicked in hell , as of the Saints in Paradise , what reason can you giue , why the condition of the soule separated from the body is more conquered by Christ for his members , then by Satan for his partners ? for that separation shall cease in both ; and consequently the force of death seuering the soule from the body is spoiled aswell for the reprobate , as for the elect . Yea the continuing of the godly soules asunder from their ●…odies till the last day is rather a furnishing and storing of your hades , then a conquering and spoiling of it . And therefore mocke not with these matters , they be of more importance , then that they may be thus idlely caried . s Hilarie verily hath this meaning also saying , this is the law of humane necessity , that their bodies goe downe to the graue , their soules to the world of the dead , ad inferos . Which descent the Lord did not refuse that he might prooue himselfe in euery point to be true man. And t this ( for his soule to come vnder the power of death ) was indeed the law of humane necessity ( after the like phrase as Iustine , Irenaeus , and Tertullian also speake ) but not to goe to hell . ] Your head is so fraighted with falseshoods , that trueth can take no place there ; and so little is your skill , though your pride be great , that you doe not know , for ought that I see , how necessity of death came into mans nature . Whiles man was free from sinne , he was free from death . u By sinne came death . When man lost his innocencie , he lost his liberty , and fell both within the seruitude of sinne , and necessity of death . Now death being the wages of sinne reacheth aswell to the soule after this life , as to the body to be depriued of this life . x By one offence ( came guiltinesse ) on all men vnto condemnation . The law then of humane necessity for sinne ( without Christ Iesus in whom we recouer liberty ) is for the body to goe to corruption , and for the soule to descend to destruction , and not onely to be seuered from the body , as you would faine mistake the words of Hilarie . It is no part of humane necessity for the soule seuered from the body to ascend to heauen or to Paradise ; that is the honour and fauour of our Redemption purchased by Christ our Sauiour , but necessity of death in vs , which is the reward of sinne , draweth the whole man body and soule vnto condemnation . This you might haue found to be Hilaries meaning by the words precedent , which occasioned this conclusion . Si descendero in infernum , ades . If I goe downe to hell , thou art there ; Which Hilarie sheweth to be verified in Christ , by the words that you bring ; meaning , that as men by sinne y came to this necessitie , that their bodies lying in the graue , their soules descended to hell : So Christ the redeemer of man , refused not euen this descent to hell , ad consummationem veri hominis , to consummate true man , or to recouer and restore both parts of man , to witte , body and soule , whereof a true man consisteth . That Christ should descend to places vnseene and vnknowen to prooue himselfe a true man , what sense can this haue , since no man liuing was present to see the proofe thereof ? and he that doubted , whether Christ liuing were a true man , would much more doubt , whether Christ rising in that glorious bodie , which neuer man saw before , no●… the like , were a true man or no. I thinke therefore by your leaue , that as Christ died , not to prooue himselfe a true man , but to ransome our sinnes , so he descended to the places below , not to make proofe to vs , that he was a true man , but to worke our saluation and consummation , as elswhere the same Father saith ; Crux , mors , inferi , nostra salus est . Christs crosse , death , and descent to inferi , are parts of our saluation . And of Christ he voucheth , mortem in inferno perimens , he killed death in hell . And yet if with you we should take consummation for demonstration , which is farre fet ; and say Christ re●…used not that descent to shew himselfe a true man , it nothing hurteth me , since that burden of necessity lay on all men , for desert of sinne , till they were deliuered by Christ , to haue their bodies goe to the graue , and their soules to the place of punishment : both which Christ refused not , though he were in the one without any corruption , in the other without any condemnation , but as conquerour of both . Of Iustine , Irenaeus & Tertullian we haue spoken before , we shall not need to iterate your ouersights ; Iustine speaketh of no law at all , Irenaeus noteth the law of the dead to be this , that they must stay a time dead before their resurrection ; and Tertullian nameth the law either threatning Adam , if he sinned ; or the Law of Moses punishing sinne committed by men ; either of which stretcheth farder then the separation of the soule from the body . As for z the law of our nature , which you say is to die , and no more ; you talke thereof , as if you were rather a prophane Philosopher , then anie piece of a Diuine , since this law was laid on our nature for sinne , and forceth as well our soules to hell , if we be not thence redeemed by Christ , as our bodies to the graue . That in death the whole man is dissolued , the soule separated from the body , and the bodie left voide of sense and life , what is this to your purpose ? will this conclude , that the soule in heauen or in paradise , being not onely in rest , but in ioy , feeleth still the sting of death , which she felt at her parting from her body , before she tasted the life to come ? Will you continue the power and sense of death euen in heauen , because the soule assured of Gods goodnesse and promise expecteth her body to be partaker of the same blisse with her , and to receaue the crowne of righteousnesse laide vp in store for all , that loue Christes comming ? or if you be so venturous in fauour of your owne conceits , that you will mingle darkenesse with light , death with life , and the feare of hell with the ioy of heauen , thinke you to finde any man so vnwise , as to tread your steppes in these vnchristian deuices ? a Chrysostome and Basil likewise ( with the rest of the Greekes ) may be noted , how they yeeld Hades to the soules of the godly and iust men deceased remaining in ioyes . ] If you speake of the time afore Christes comming , and take Hades for places vnder the earth , you may chance to finde some such thing in Chrysostome and Basil ; but that either of them after Christs resurrection yeeldeth Hades to the soules of the blessed , is a manifest vntrueth . And since I haue handled these places before , I shall not need to repeate them againe . b Also Ambrose is to be considered , who right according to all the rest , saith ; Soules departed from their bodies did goe to Hades , that is to an inuisible place , which in Latin we call Infernum . ] Could you alleage the Fathers wordes rightly , you might happely sometimes vnderstand them ; but alwaies peruerting them as you doe , what maruell if alwaies you misse their meaning ? Ambrose doth not there deliuer either his owne opinion , or the perswasion of any Christians , but speaketh of Heathen Philosophers , who knew nothing of our saluation by Christ , and of them saith . c Satis fuerat dixisse illis , quod liberatae animae de corporibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peterent , idest locum , qui non videtur , quem locum Latine infernum dicimus . It had beene enough for them ( being Pagans ) to haue said , that the soules seuered from ( their ) bodies went to Aides , that is to a place vnseene , which in Latine we call Infernus ( hell ) . If you be a Pagan , we looke for none other confession at your handes ; he that is ignorant of the faith , must needs be ignorant of the trueth ; but if you be a Christian , you may not say as the Pagans did , that the soules of the godly , who are with Christ , goe to Hades or Infernus . Ambrose himselfe will tell you so much . d In Inferno semper est , qui non ascendit ad Christum . He that ascendeth not to Christ , is alwaies in hell . As for Christes descending he saith , e Dominus in Infernum descendit , vt & illi , qui in Infernis erant , a perpetuis vinculis soluerentur . The Lord descended to hell , that they which were in places below , might be loosed from perpetuall chaines . You haue found out the death of the soule in heauen , can you finde vs there perpetuall chaines also ? f And Ierom : Infernus is a place where the soules are included either in rest or paines . ] It is no newes for him that hath no sense of trueth , to haue no shame of falshood . If Ie●…om were not plaine enough , that he hath no such wordes or meaning , as to bestow the soules of the saints in Inferno after Christs resurrection , you might be borne with ; but when expresly he voucheth and prooueth the contrarie , what can be in you but precise impudence to outface your Reader with Ieroms name against Ieroms most manifest assertion ? g Porro quòd sancti post resurrectionem Christine nequaquam teneantur in Inferno , testatur Apostolus dicens : Melius est dissolui & esse cum Christo. Qui autem cum Christo est , vtique non tenetur in Inferno . That the Saints , saith Ierom , are not after Christes resurrection detained in Infernus , the Apostle witnesseth , saying : it is better to be dissolued , and to be with Christ. Now he that is with Christ , surely is not held in Infernus . And againe . h Quid simile Infernus , & regna caelorum ? what likenesse ( or neerenesse ) hath Infernus to the kingdome of heauen ? and this the situation of Infernus euery where vrged by Ierom will prooue . i Simul discimus , quod infernus sub terra sit , dicente scriptura , vsque ad fundamenta Laci . Withall , saith he , we learne , that Infernus is vnder the earth , the Scripture saying , euen vnto the bottom of the lake . And againe . k Inferiora terrarum infernus accipitur , ad quem Dominus noster saluatorque descendit . The lower parts of the earth are taken for Infernus , to which our Lord and Sauiour descended . l Quod autem Infernus in inferiore parte terrae sit , Psalmista testatur . And that Infernus is in the lower part of the earth , the Psalmist testi●…ieth saying ; The earth opened , and swallowed Dathan , and couered the congregation of Abiram . And in an other place we reade , let death come vpon them , and let them descend aliue to Infernus . If you will place the soules of the Saints deceased in Christ below in the earth , then may you haue some hold in Ierom , that they are yet in Infernus ; but if that be repugnant to the Scriptures , to the Fathers , to Ieroms expresse words , and euen to your owne positions ; why vse you , or rather so openly abuse you Ieroms speech against so maine and manifest a trueth , not distinguishing the time whereof he spake , but confounding the old and new Testament together , to giue place to your lame collections ? m Ruffinus vpon Descendit ad Inferna , giueth this sense , Descendit in mortem , He submitted vnto death . ] If death had none other sense nor force , but the death of the bodie , your saying were somewhat , but since death for sinne raigneth aswell in hell ouer the Soule , as in the graue ouer the body , the name of death doth not exclude Christes descent to hell ; and so much Ruffinus words will easily conuince . n Eousque ille miserando descendit ; vsque quo tu peccando deiectus es . So farre Christ of mercy descended , how farre thou by sinning wast de●…ected . Now if we by sinning were in danger of none other but a bodily death , then Christ descended onely to the graue ; but if the desert of our sinne tied vs as guiltie to the torments of hell , then Christ by Ruffinus confession so farre descended , how farre we were by Gods iustice deiected , that is to the place of condemnation for sinne . And therefore Ruffinus doth not onely knit these speaches together in the person of Christ , as expounding one the other . o Eduxisti de Inferno animam meam , & de abysso terrae ●…erum adduxisti me ; thou hast brought my soule from Infernus , ( and ) hast brought me backe againe from the deepe of the earth : But of the diuell he saith , p Qui mortis habebat imperium , disruptis Inferni claustris , velut de profundo tractus traditur : he that had Rule of death , ( was ) drawen as it were out of the deepe , the cloysters of Infernus being broken open . The place where the diuell was , and whence he was drawen , when he was spoyled and triumphed by Christ , was not the separation of the Soule from the Body , which the diuel hath not , but it was the deepe of hell , which here is called Infernus . q So that it is certaine by all the Fathers generally , First , that Hades and Sheol are taken for the state of death common to the Soules of good and bad . Secondly , Christ went not into hell the place of the damned , as you hold , but to the habitation of the blessed deceased . ] If I haue not conuinced both these collections to be false by the manifest Testimonies of the Fathers , ( for out of them you gather these obseruations ) then I desire no mans consent to any thing that I haue sayd : but if you grosly mistake and misuse all the Fathers names and speeches ; then I trust the Reader will better consider what credit is to be giuen to your certainties ; and giue me leaue to be shorter in slipping ouer your idle , presumptuous , vaine crafts and false collections ; which are almost all that is behinde . A taste whereof if he will take , let him heare these bragges of yours following . r Thus your vaine boasting of all the Fathers is but a bubble ; So that if you consent ( as you say ) to be tried by all the Fathers , Greeke and Latine ; they quite ouerthrow you notwithstanding your great words . If your vaine and shamelesse boasting were not by this time well knowen , I would giue some fresh assault to these bulwarks of falsitie and insolen●… ; but the proofs being euident and precedent , which I leaue to the Readers indifferent iudgement , I will ouerskip this , and a great deale more of the same kind , as the bubbles or your vanitie ; and if ought be said to any purpose , I will refute that ; otherw●…e I will bestow no more paper and incke on your wandring and wilde conceits . s Only Austen doubtingly and waueringly differeth from all the rest ; for thus he saith , I confesse I haue not yet found , that Inferi are named , where the iust mens soules are at peace . ] You might haue done well to haue learned of Austen this sober and modest course , not by vaunting and outfacing , but by plaine and faire confessing , to shew the ground of your opinion , as Austen doth of his . Wherein he differeth not from all the rest , as you confidently , yet most iniuriously report of him : but in this hee exactly and resolutely consenteth with them all ( Tertullians errour still excepted ) that after Christs resurrection ; t Deinceps boni fideles prorsus Inferos nesciunt , Good Christians ( dying ) come not to Inferi at all . And as for the former opinion , that the godly deceased before Christes death went ad Inferos , to places below in the earth , though not to torments , which is the stone that still you stumble at , and make it the very heart of all your defence , deceitfully applying that to the time since Christes resurrection , which the Fathers euer intended and expressed to pertaine to the time before Christes comming ; S. Austen though he yeeld so farre to former writers , as to say , u If it may seeme t●… be beleeued without absurditie , yet he euery where professeth , he could finde no such vse of the word Inferi in any place of the sacred Scriptures ; and that Abrahams bosome , where the Saints did rest before Christs death , was a part or skirt of hell , he vtterly refuseth that , as no way consonant to the wordes of Christ in the Gospell . And therefore when he proposeth the other opinion with a condition , if it may be beleeued without absurditie ; euen there he retaineth his owne resolution , that Abrahams bosome was in locis à tormentis impiorum remotissimis ; in places most remote from the torments of the wicked ; and to beleeue otherwise were an absurditie , as he concludeth in his 99. Epistle . Against Austin you obiect : x First , that surely the auncients named the places for all deceased good and badde , Inferos : as they named the world , ( where both wicked and good doe liue ) Superos . Secondly , that Austen , ( if hee had well marked it ) might haue found euen this , ( which he saith he found not ) in the Latin translation of the Scripture . y What man is there that shall deliuer his soule from the hand of inferi , that is death ? z Where the soule being take●… properly for the soule , then Inferi is found applied to iust mens soules deceased , as well as to the wicked : which Augustine might haue obserued . Were you masking , this might make mirth ; but being in earnest , it is more then idle . What if Arnobius in respect of hell being in the earth beneath vs , call vs that liue on earth , superos ; those aboue ; is that a proofe that the godly deceased are called inferi ? who knoweth not , that infra & supra are differences of place , which in diuers respects may be diuersly varied ? To those that are in heauen , we are Inferi , that is beneath them , and in that reference to heauen , which is aboue vs , Augustine himselfe doubteth not to call the earth Infernum . a Ad hoc infernum missus est ( filius Dei ) nascendo , ad illud ( inferius ) moriendo . To this ( earth ) below was the Sonne of God sent , when he was borne , to that other place beneath ( vs ) when he died . But if no speciall comparison of place bee expressed , then Superi & Inferi , the Saints aboue , and the spirits beneath , are generally so called in regard of vs , who dwell on earth , and speake on earth , & are by position of place in the middest , that is lower then the highest , and higher then the lowest . And because vnder vs there are none liuing but those in hell , therefore Inferi , whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are spirits vnder the earth , whether men or diuels . As for that other obiection out of the Psalmes , it is not onely a bubble soone blowen away , but a bable not worth the bringing . The translation of Tremelius and Iunius , to whom you most appeale for these matters , hath b eripiat seipsum à sepulchro ; shall he saue himselfe from the graue ? that is , can hee keepe himselfe that he shall not die ? and where you take hold on the word soule , as if that must be either in the graue , which is absurd , or in the hand of Inferi , which is that you would haue ; your hastie head doth not perceiue , that take the word SOVLE , which way you will , either for the life of man , which is an vsuall speech in the Scriptures , or for the soule properly ; neither of them doth steede you a rush . For no man can preserue his life from the graue , that he shall not die ; neither can any man withstand the hand or power of death , that it shall not seuer the soule from the bodie ; since that is the ordinance of God against all men . Saint Austen giueth you a third sense , taking the soule there for the soule separate from the bodie , which is more then euer you would be able to prooue , and yet that maketh nothing to your purpose . c The rest of the faithfull , saith he , shall rise from the dead , and liue for euer , and not see death ; and yet can they not deliuer their owne soules from the handes of hell . He which deliuered his owne soule from the hands of hell , he hath deliuered the soules of his faithfull , they cannot deliuer themselues . This S. Austen could obserue , though he regarded none of your vaine supposals . And where you say , d Austen himselfe elsewhere graunteth the iust in peace might bee in infernus after death You might haue obserued the difference betwixt a condition and a position , which you doe not ; and therefore you wrong him the more in saying , that he graunteth any such thing . He saith , e Si non absurde credi videtur , if it seeme to be beleeued without an absurditie ; not affirming it might be beleeued without an absur ditie , but respecting it with a conditionall , least he should shew himselfe ouer peremptorie in condemning others , that were of that opinion . Otherwise his owne assertion and conclusion are earnest enough . f Non vtique sinus ille Abrahae aliqua pars inferorum esse credenda est . The bosome of Abraham is not to be beleeued to be any part of inferi . g In his ipsis tanti Magistri verbis , satis ( vt opinor ) apparet , non esse quandam partem & quasi membrum inferorum tantae illius felicitatis sinum . In these very wordes of so great a teacher ( as Christ ) it appeareth sufficiently , ( as I thinke ) that the bosome of so great felicitie is not any part or member of hell . In Christs descent to hell Saint Austen is more resolute . Of that he pronounceth . Satis constat , it is cleare enough . Yea he putteth more waight vnto it , and saith ; For neither can the Prophesie be contradicted , which sayd , thou wilt not leaue my soule in hell ; nor Peters words by which he affirmeth , Christ loosed the sorrowes of hell , wherein it was not possible he should be held . And so concludeth , who h then but an infidell will denie , Christ was in hell ? And againe . i Euidentia testimonia & insernum commemorant , & dolores . Euident testimonies ( of the Scriptures ) mention both hell , and the paines thereof . These be no coniecturall inclinations , they bee iudiciall assertions , whatsoeuer you say to the contrarie . k Fulgentius denieth not inferos to the godly deceased , nor that Christ was locally only with them in inferis . So that in saying he was where the wicked are tormented , he meaneth that in respect of the common place , which in the whole he calleth infernum . ] Heere is a hole , where through your wit is wholy runne , and not your wit alone , but your religion , learning , and conscience are runne after . Plainer wordes then those of Fulgentius , I neither doe , nor can speake any . ( Christus ) l illuc vsque descendit , quousque homo separatus à Deo peccati merito cecidisset , id est ad infernum , vbi solebat anima peccatoris torqueri . Christ descended euen thither , whither man seuered from God by desert of sinne was fallen , that is to infernus , where the soule of a sinner vseth to bee tormented . What doth your wisedome answere to this ? He meaneth that in respect of the common place , which in the whole hee calleth inf●…rnum . ] Is there any one place common to the Saints in heauen , and to the damned in hell ? You haue learned belike of Parmenides the riddle-maker , that all is one ; and because the world is but one , that heauen and hell make one common place . Whether fell man , I pray you , by the desert of sinne , to heauen or to hell ? not to heauen , I hope ; for then man sinning should approch to Gods Throne ; who , Fulgentius saith , was seuered from God. to hell then he fell : ergo Christ descended to hell by Fulgentius assertion , and that place , where the soules of sinners are wont to be tormenmented , he calleth Infernum ; which if you can prooue to bee heauen , you shall doe greater wonders , then M. Hugh Broughton can doe . For he maketh but a great ditch betwixt heauen and hell . You fill vp that ditch of M. Broughtons digging , and say both hell and heauen are one place common to Saints and Diuels . For Infernus is the singular number , and by the rules of Grammer , if any rules will hold you , must note but one place , in which if both the blessed and the damned are , then heauen and hell are both but one place . Againe you farre passe M. Broughtons skill , in that he saith , they are much deceaued , who thinke hell to be below in the earth , though Saint Paul distribute all reasonable creatures subiected to Christs kingdome , into things m in heauen , on earth , and vnder the earth . You change the whole site of the world , and say heauen is below . For where insernus is deriued from infra , which is below , if heauen bee called infernus , then surely heauen is below ; and then must the Apostle recall his error in saying , n seeke the things which are aboue , where Christ is sitting at the right hand of God ; he should haue sayd by your doctrine , seeke the things which are below ; where the soules of the wicked are tormented ; for that is heauen with you . But if at your next exercise you should pray for your Auditorie to come to infernus , where the wicked are punished , I winne they would thinke you more madde , then M. Broughton is . Howbe it with this one answere you giue the lie aswell to Prophets , as Apostles . For where Dauid saith to God , o Thou hast brought my soule out of infernus , that cannot be by your rules , since heauen and hell make but one place , and the earth being in the midst of them must needes be one place with both extreames , and haue the same name with both . So that Dauids soule wheresoeuer it was , was not out of Infernus . Againe where he saith in the person of Christ , p Thou wilt not leaue my soule in infernus ; that is false by your doctrine , who teach that Christ and all his Saints deceased are yet in a common place with the damned , the whole being called Infernus . And where before you were very angry , That I said you made ascending to be descending , and heauen to be hell ; to decline the force of Fulgentius wordes , you fairely answere , that Christs descending to infernus , where the soules of sinners are tormented , was his going to heauen , because they both are but one place common to good and bad , and the whole hath one name , which is Infernus . A speciall spleene you beare against S. Austin , & disgrace him you would , if you could tell how , that you might be freed from the waight of his iudgement in matters of faith : but you want both wit & learning for such an enterprise , & therefore you resist his opinion with more lies then lines . q Austins differing from you , you say is to little purpose . ] and why ? [ r First because it is contrary to all the auncient Fathers before him , with him and since him . ] Heere are three lies in one line , all the Fathers before him , with him , and since him do not dissent from him , & with you not one of them consenteth . [ s Secondly we must not esteeme his saying by the Latin word inferi , but by the Originall Sheol & hades , which are more against him , as before I haue shewed . ] Though he did folow the Latin translation then receiued in the Church where he liued ; yet neither the Hebrew , nor the Greeke words are against him . For you shal neuer shew that Sheol or Hades throughout the Scripture are taken for any good condition or receptacle of the dead , which is Austins a●…rtion of the word Inferi ; much lesse that either of those wordes , Sheol or Hades , doe any where in the Scriptures import the place or state of the blessed soules , which is your error , and which you haue no way prooued , though you haue spent much paper & paines to make some shew for it . [ t Thirdly it is waueringly deliuered and with doubt in himselfe , yea contrary to himselfe , as I haue shewed . ] Heere are three lies more in another line , besides those that swarmed in the midst . Austin doth deliuer his opinion constantly , consonantly to himselfe ; and you haue shewed no such thing as you pretend ; but the contrary is euident to him that will but either peruse what I haue sayd , or will but reuiew the manner of his setting downe that opinion vpon the eighty fiue Psalme , where he saieth , al●…m etiam opinionem dicam , I will set downe another opinion , or the opinion of others . u Fourthly , he seeketh to maintaine it erroneously : for he giueth this reason and end of Christs going to hell ; ( the place of the damned ) that he might deliuer some of the damned out of hell torments ; which most strange conceit of his your selfe conf●…e rightly . ] The end of Christs descending to hell is by the Fathers confessed to be double ; the one to destroy death , and the Ruler thereof , euen the diuell ; the other , to deliuer all his Elect from the power , danger , and feare of hell . The Scriptures doe not conc●…le , that Christ by his death and resurrection wrought these things . x By death ( Christ ) de●…royed him , that had the rule of death , euen the diuell , and deliuered all them , which for f●…re of death were all their l●…fe long subiect to bondage . Rising againe , he y loosed the sorrowes of death , z spoiled Principalities and powers , and made an open snew of them , triumphing ouer them in his owne person . Had Christ died and not risen , we had a perished , as Paul confesseth . The conquering then of hell and Satan , and the deliuering of vs from the power and ●…are of either , though this were purchased by Christes obedience vnto death , yet was it e●…ected and performed by his resurrection from the dead . And so much the Councell of Alexandria in their letters to Nestorius professe , which the generall Councell of Ephesus repeated and allowed , and the fift generall c Counc●…ll b of Constantinople afterwards confirmed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ rose to life the third day , hauing spoiled hades ( hell ) . So Ierom : d Propterea illuc ( in infernum ) descendit , vt Electos suos exinde eijceret , & Diabolum ligaret . Christ descended to hell for this cause , that he might cl●…ere his Elect thence , and binde the diuell . This end of Christes de●…cending to hell and hades to deliuer not only the dead , but the liuing from thence , the Fathers Greeke and Latine euery where confesse . The Christians in Tertullian say , as I haue formerly proued notwithstanding your idle exceptions ; e In hoc Christus inferòs adijt , ne nos adiremus . Christ to this end went to hell , that we should not come thither . Athanasins : Christ descending to hades , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , brought vs backe . g Nostram detentionem relaxans , loosing our detention ( there ) . He speaketh of himselfe and others then liuing , which we●…e not in hades ; but must haue gone thither , if Christ had not freed them from comming there . For of the soules departed he sayth : h In the soule of ( him that was ) God , the power of death was loosed , his raising from hades was performed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and declared to the soules ( deceased ) . Hilarie : i Christes dèscent to hell salus nostra est , is our sal●…ation . So Nazianzen : k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thou wilt deliuer all , ( from hades ) being only free thy selfe . As Ierom likewise sayth : l Liberauit omnes Dominus , quando anima eius descendit in infernum ; The Lord deliuered all , when his soule descended into hell : meaning all Christes Elect both liuing and dead . So Fulgentius expresseth this point : m As dying for vs , Christ made vs all to die with him , so loosing the sorrowes of hell , omnes fideles ab ijsdem doloribus liberauit , he deliuered all the faithfull from the same ( feares and ) sorrowes . Which Ambrose calleth mankinde . n Descendens ad inferos genus humanum liberauit . Christ descending to hell deliuered ( thence ) mankind . With these S. Austen agreeth , and sayth : o Ideo ille vsque ad infernum peruenit , ne nos maneremus in infern●… . Therefore Christ went euen vnto hell , that we should not remaine in hell . Austen knowing this end of Christes descending to hell , why should he not say , Christ went thither to deliuer those , p quos esse soluendos occultá nobis suá iustitia iudicabat , whom in his iustice secret to vs he thought fit to be deliuered ? Since then there are so sufficient causes acknowledged by the Fathers and by Austen himselfe of Christes descent to hell , which you can not refute ; what reason hath it , that his maine opinion of Christes spoiling hades and hell , approued by so many Fathers and by Councels prouinciall and generall , should be false , though in the maner thereof he did somewhat varie from the rest ? which yet I neither do , nor need grant , if we take his owne exposition elswhere ; that q there they were not , but because such were their deserts , that there they had beene , vnlesse they had beene holpen , they are rightly sayd to be deliuered from thence , whither they were not suffered to come by Christ their deliuerer . r As for Austens opposing against this our sense of Hades , saying , In Grac â linguâ origo nominis , quo appellantur Inferi , ex eo quod nihil suaue habeant reson●…re perhibetur : it sheweth his mistaking more , yea the very ground of all his mistaking , as I thinke . ] Though Austens skill in the Greeke tongue was not so great , that he could readily s reade and vnderstand the writings of the Grecians , as himselfe confesseth ; yet wanting that , he kept himselfe to the best and most approoued translation of the Latine ; and gat so much knowledge at length , that he could compare the originall Greeke with the translation , and see the difference betwixt them , as is euident in many t places of his works . The deriuation , which you so much depraue , was made by many Grecians as well as by Saint Austen , and therefore he may the better be excused in ioyning with them . Eustathius the learned expounder of Homer , saith that many deriued Hades without contraction , and did not subscribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder the first letter , as you haue it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but * affirme hades to be deriued from hêdo by a kind of antiphrasis , because no man delighteth or reioiceth therein : & so Hesychius the great Grammarian witnesseth , that Ades in the Greeke tongue doth signifie x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnsweete or vnpleasant : and Hades hath his h of aspiration from the Atticke , and not from the common Greeke tongue , as Eustathius noteth . So that there is no cause why you should so much reuell at Saint Austens ignorance in the Greeke tongue , as you doe , he followed whom he liked , and yet notwithstanding he wanted the perfection of the Grecke tongue , hee goeth righter to the nature and force of Infer●… and Hades , then you and your pa●…ners with your glut of Greeke . For Austen saith two things of Inferi , which you would faine impugne , if you could tell how : the one is . y Inferi eo quod infra sunt , Latine appellantur , Inferi are in Latine so called , because they are below : The other : Sicut secundum corpus inferiora sunt omnia grauiora , ita secundum spiritum inferiora sunt omnia tristiora . As all bodily thinges , the lower their ( naturall ) place , the waightier they are ; so all spirituall thinges the lower , the gri●…uouser they are . You against all reason , and learning contradict both these : for you say that heauen is infernus , which by force of the word must needes be below ; and you bring death , which is a most grieuous thing , into heauen ; though it be the highest place and state , that men can or shall haue . Besides you sticke not to alter your authors , Irenaeus , Tertullian , and Ambrose , whom you bring for your pretence ; and where they talke of an innisible place or prison , you turne their wordes to an inuisible state common to good and bad . Irenaeus in that place saith nothing of Hades ; Ambrose saith , the heathen were of opinion , that soules loosed from their bodies went to aides , a place not seene , which the Latines call infernus . Tertullian saith , z Carcerem illum , quod Euangelium demonstrat , inferos intelligimus . That prison which the Gospell mentioneth , we vnderstand to be inferi . What is this to heauen or paradise , or to the state of blessed soules departed this life ? a ( Hades ) signifieth sometimes darknesse , or a place of darknesse , not that the state of all the dead generally was thought to be in darknesse , but because death tooke them out of this cheerefull worldes light , and couered them ( as it were ) with darknesse and obliuion from the worlds sight and knowledge . ] You would faine shift off the description of Hades made by Greeke Fathers , which by no meanes can agree to heauen or paradise ; but your shifts are all of one sort , that is deuoid of learning , trueth , and sense . The Greeke writers of all ages that were Christians , acknowledge Hades to be full of fearefull and eternall darknesse . As Nazianzene . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ comming to the house of Hades all full of mist and darknesse . And Chrysostome . c The Lord descending into the darke mist of Hades . Eustathius . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hades is a darke place vnder earth . Nicetas Choniates . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The darke and dreadfull tab●…nacles of Hades . Nicephorus Gregoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f We walked in grosse darkenesse , as they say of those , that destend to Hades . Phauorinus . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hades is a plac●… voide of light , and full of eternall darkenesse . These and the like testimonies when you cannot auoid ; you answer , that the soules of the godly are taken out of this cheerefull worlds light , and couered as it were with darkenesse and obliuion , from the worlds sight , and knowledg●… : as if this world were cheerefull light , and the light of heauen must for your pleasure be counted darknesse , or the sight of Christ and his Saints might be called ( as it were ) obliuion , that we should take more ioy and comfort in the faces of mortall men , then of the Lord Iesus . This conceit would well become him , that had no heauen but this world ; otherwise to change the natures and names of earthly and heauenly things vpside downe , and to di●…grace eternall blisse with the not●… of darknesse and obliuion , preferring temporall ease or honor before it , as cheerefull light ; this is fit for a Pagan , but not for a Christian. h I come from the auncients to the later learned writers : that we may not neglect their iudgement in this q●…stion , i who were obserued before , yet because you let them go without saluting them , they shall be noted once more , that I may presse you with them . As you haue handled the auncients , so doe you the later writers : you doe not , or will not vnderstand them , but keepe on your peruerting of these , as you did of the other . I could easily haue saluted them , if leasure had then serued to me to discusse all your vntoward assertions and allegations , which because it did not , you will once more presse me with them : Well then let vs heare them . k Bucere saith , the Scripture no where speaketh or hades of infernum , but as being common as well to the blessed as to the damned . ] When you alleage but little , you should alleage it right , & not adde what pleaseth you , to other mens words . In this place which you bring out of Bucere , he maketh no mention of hades at all , that is your interlacing ; & by Infernus he meaneth the g●…aue , which is common to good & bad . His own words are . l Quid hîc sit ad infernum descendere , aliud quam recondi corpus sub terra . What is heere descending to infernus , but the body to be couered vnder earth . The reason whereof he giueth ; m Sheôl enim pro quo in Scripturis n●…s fere infernus legimus , sepulchr●… significat . Sheol , for which in the Scriptures we read almost euery where infernus , signifieth the graue . And so he there interpreteth himselfe . n Sanctos qui in inferno erant , id est dormiebant corpore in puluere terrae . The Saints which were in infernus , that is , which slept with their bodies in the dust of the earth . And therefore that which followeth and is by you cited , o By this which we confesse that the Lord descended to infernus , we must vnderstand that the Lord ioined himselfe in spirit to the spirits of the Saints deceased ; that I say is added as a consequent to Christs death , and not as the proper signification of the phrase . For it were more then absurd by your leaue , that one and the same word , which he saith signifieth the graue , should properly note the burying of the body in earth below , and the ascending of the spirit to heauen on high , though in all the Saints the one is performed as well as the other . And where Bucere seemeth to impugne the sense , which the fathers gaue of this Article ; as his reasons be none , so his words in no wise mans iudgement can ouersway theirs . p Peter martyr , that Christ descended to inferos ( or hades ) signifieth nothing els , but that he did vnder goe the same state , as other soules doe that depart this life . ] Why stoppe you there ? are you bleere eied , that you cannot see what presently followeth ; or short winded , that you can read no farder ? the very next words will plainly shew with what sincerity and fidelity you be conuersant in old and new writers . Peter Martyrs words are these . q Eundem subijt statum , quem reliquae animae à corpore seiunctae experiuntur , quae aut in Sanctorum societatem coaptantur , aut cum damnatorum spiritibus in aeternum exitium detruduntur . Et vero vna atque altera tum piorum spirituum , tum eorum qui damnati essent , societas , animae Christi praesentiam persensit . The soule of Christ did vndergoe the same state , ( by going to the same place ) which the rest of the soules seuered from the body doe trie , that are either admitted into the fellowship of the saints , or cast into euerlasting destruction with the spirits of the damned . For both the one and the other society , aswell of godly soules , as of those that were damned , perceaued the presence of Christs soule . The soule then of Christ by Peter Martyrs iudgement cleane contrary to Bucers , went aswell to the place of the damned ; as to the seats of the blessed , and either society perceaued the presence of his soule seuered from his body . r Mollerus , ( touching Sheol , Hades , and infernum ascribed to Christ ) saith they do signisie but that Christ died : and to be no more then if he should say in the Psalme , therefore I reioice because I know , that although I die , yet I shall rise to life againe . ] Of Sheol Mollerus saith , Saepe pro sepulchro dic●…tur , it is often taken for the graue , which no man denieth . Of hades and infernus he speaketh not a word . And albeit he be of opinion , that Christs descent to hell , sat is certò euinci non potest ex hoc loco , cannot cleerely and fully be euinced out of this place of the Psalme , by reason ( as he thinketh ) the words may be wrested to diuers senses ; yet touching Christs descent to hel he saith ; s We vnderstand that Article of the Creed simply and without allegory , and we beleeue that Christ truely descended to the lower parts of the earth , as Paul speaketh Ephes. 4. and his victory he would shew to the Diuels after a speciall manner , to strike perpetuall terrors into them , and to free vs from the feare of their tyranny . t Bullinger ( speaking of Christ and indifferently of the godly , ) sheweth that to goe to infernus is to goe to Abrahams bosome , that is into heauen , not into hell . And that inferi and hades doe mak●… difference onely betweene the liuing and the dead , and nothing els . Bullinger bringeth foure senses of that Article of the Creed , Christ descended to Inferna . The first , that is all one with , he was buried ; which exposition he saith others mislike . The second is Austens , who in his Epistle to Dardanus writeth ; u The Lord descended to Tartarus , but felt there no torment . The third , to which he more inclineth , Longe simplicius videbimur hunc articulum intelligere si senserimus virtutem mortis Christi dimanasse etiam ad defunctos , & his profuisse . We shall seeme farre more simply to vnderstand this article , if we thinke that the force of Christs death pearced euen to the dead , and profited them . The fourth is , Vel certe per inferos & inferna intelligimus , non locum certè destinatum impijs , sed defunctos fideles . Or els by inferi & inferna we vnderstand not the place of punishment appointed for the wicked , but the faithfull deceased . Here are all foure senses . He liketh best , that the vertue and force of Christs death descended and was shewed both to the blessed and to the damned ; as Saint Peter x telleth vs , that the Lord went in spirit and preached to the spirits , that were inobedient and kept in prison . Nimirum innotuit & his iust a damnationis ex morte Christi sententia . For euen to the damned appeared the sentence of their condemnation to be iust by the death of Christ. This he confesseth Christ did in spirit . If by Christs spirit he ment Christs soule , he expressely refuteh your conceits . If he mean , the force of Christs diuine spirit descended , he hath Athanasius , Cyril , and others opposite against him . Athanasius saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; How could the word ( or Sonne of God ) descend to Hades ? And againe : z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; How could he descend with his Godhead open and vncouered ? a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither could hades endure the accesse of his Godhead vncouered . And so Cyrill : b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither in any wise may we say , that the Godhead of the only begotten was brought from ( hades or ) the dennes vnder the earth : for that was not worthy of woondering , if the Sonne of God were not left in hades . Exactly they teach , that the Deitie of Christ , or his diuine spirit could by no meanes be sayd to descend to hades , or to returne from thence , but it must be verified of his humane soule , which reuealed it selfe , and the vertue of his death as well to the damned , as to the blessed . c Lauater saith Hades in Gre●…ke is a generall word for the condition of the dead both in torments and in peace . ] Lauater saith of hades as he doth of Sheól , that d Non solum locum Damnatorum , sed S●…pulchrum vel statum mortuorum passim in Scripturis signisicat , it signisieth not onely the place of the damned , but also the graue or state of the dead . And so doth Hades with the septuagint , who alwaies render Sheôl by that word . Now the graue or state of the dead ( the one being an exposition of the other ) reacheth not to the Soules of the godly ( which are not in their graues ) but to their bodies ; and hath in it corruption , silence , obliuion and priuation of all things in this life , from which the graue excludeth them , be they neuer so blessed . And so that rest , which Lauatere nameth , is not the ioy of heauen ; but rest from the labours of this life , which our bodies attaine in the graue , specially when the Soule enioyeth her eternall and happie rest ; which the wicked want , that are adiudged to the place of torments . e Tremellius saith : This Hebrew word Sheôl doth signifie any station or state of the dead in generall in very many places of Scripture , and hell it may sometime signifie , but by a figure Synecdoche . Tremellius hath been once afore alleadged and answered . He doth not say that Sheol signifieth Heauen or Paradise , but the Stations of the dead he maketh to be Sepulchrum or infernum , the graue for dead bodies , or Hell for the dead Soules ; to both which Sheol is a common name , and sometimes importeth the one , sometimes the other , and sometimes both . When both are intended , the word hath his full force ; when onely one , the figure Synecdoche is vsed as he thinketh . But what is this to your purpose ? shew that euer Tremellius translateth Sheol by Heauen or Paradise , and then you sa●…●…mewhat , though I be not bound to Tremellius authoritie , farder then he maketh faire and cleere proofe of his assertion . Otherwise this is a plaine con●…ction of your falsehoode , if you pretend by mistaking Tremellius words , that Sheol signi●…eth as well Heauen , as Hell and the graue ; and when you be asked for an example of that signification in the Scriptures , you can produce no one place in the whole Bible , where Tremellius himselfe hath so translated Sheol . Of ●…nius I haue formerly spoken ; he was very learned , but he tooke holde of Tertullians errour repugnant to all the Fathers , as I haue shewed before . He likewise mistooke Chrysostom : for Chrysostom supposeth Abraham to be in hades before Christes resurrection , but not after . Irenaeus sayth the soules of Christes Disciples haue an inuisible place defined them of God , but he expresseth neither name nor site thereof . What proofe make any of these , that heauen or paradise is called infernus or hades ? or that there is a state of the dead in one place common to good and bad , as you defend out of Fulgentius ? f The rather this sens●… of hades we are to acknowledge , because it hath beene the ancient phrase and common vs●… of speech before Christianitie , which sufficiently ●… shewed before out of Homer , Plato , and others . ] The heathen writers fitted their phrases to their heathen errors ; and therefore except you be disposed to reuiue their prophane fansies of Infernus and Hades , which they thought common to good and bad , you haue no reason to follow their phrase either in Hades or Inferi . What hath heauen or paradise to do with Plutoes kingdome vnder earth , where the Pagan Poets and Philosophers placed both torments for the wicked and pleasant fields for the godly ? And therefore your idle and fruitlesse discourse of almost three whole leaues tending onely to smooth vp the vnchristian follies and phrases of Pagans , I omit as not woorth the answering ; and as you referre them to the iudgement of the learned and wise Reader , so do I ; not doubting but if he be learned or wise , he will not suffer you to expound the Scriptures by fabulous Poets , or erroneous Philosophers , altogether strangers to the Christian religion ; but will keepe you rather to the rules and directions of the holy Ghost , whose sense is the safest and surest way to measure matters of faith . Only I will touch two or three of your foolish ouersights and bolde presumptions , lest my silence should breed you confidence in your conceits . g The holy Apostles doe teach the heauenly trueth , with the very words and Grammar of the heathen men : whereunto that serueth which is written of them ; we euery man heare them speake in our owne tongues and languages , wherein we were borne . ] Why speake you of Grammar , which is common to all professions , and skip the signification and meaning of these words , which are proper to Christians ? who though they vse many words abused by Pagans to ignorant and false apprehensions , yet retaine they such sense of those words , as the trueth of God prescribeth , and not as Pagans and Idolaters imagined . And to whom did the Apostles speake in this h place which you cite , to prophane and heathen men , or to Iewes , that were well acquainted with Moses and the Prophets , though they were borne in diuers places of the world , and vnderstood the languages of many other nations ? the Scripture saith euen of this multitude then assembled to heare the Apostles speake with diuers tongues ; i There were dwelling at Ierusalem Iewes , men Religious , ( or fearing God ) of euerie nation vnder heauen . Els to what end did Peter alleage to them the Prophets Ioel and Dauid , if they knew the writings of neither ? but that whole Sermon of Peters prooueth , that they were familiarly conuersant in the Scriptures ; and therefore the Apostles speaking strange languages so tempered their wordes and sense , as men trained vp in Moses might wel vnderstand their meaning . And when the Apostles spake or wrot in other tongues besides the Hebrew , trow you they retained the same sense and vnderstanding in euery word , that the Pagans did , who knew nothing of Christ ? how many words are there , which the writings of the Euangelists and Apostles turne from their generall and vsuall signification amongst the heathen , to expresse things proper to Christian religion ? shall Euangelium , fides , spiritus , ecclesia , episcopus , diaconus , presbyter , martyr , diabolus , and many such import no more with Christians then they did with Pagans ? who euer was so blind , that euer read any thing ? Hades then the apostles might & did vse for a place vnder earth , where the wicked after this life were tormented ; so far they agreed with the vse of the word formerly receaued : but where vnbeleeuers thought the soules of the godly were likewise in the same place vnder the earth , tho gh in more rest or in some pleasures , such as naturall men could deuice ; the Apostles and Euangelists instructed no doubt by their Master , and by his example correcting that error , named the place , where the soules of the faithfull were receaued after death , k Paradise , and an l heauenly habitation . And where the Iewes vsed Sheol fo●… all that was vnder the earth , were it the graue for dead bodies , or hell for wicked soul●…s ; the new Testament distinguishing hades from death , and making the one a consequent to the other in the wicked , prooueth hades there to be taken onlie for the m place of torment after this life . n I thought that those few all●…gations which I brought out of Plato , Homer and Plutark for the Greeke , & of the Latins for the Latin would haue sufficed to cause you not to deny so cleare and manifest a trueth . o That hades with them did signifie the world of soules without any limitation ( in the very word it selfe ) either of state or place . ] Had the Pagans any hades , which they thought was in no place ? or were the soules of good and bad in no state ? doe not the verie rules of Grammar expressed in euery Lexicon , require necessarily , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euerie where vsed by Greek writers in verse and in prose after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like , should be supplied with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such word importing a place or house before it can be excused from false Greek ? how then are you so ignorant or impudent ( choose which you will ) as to say that hades is the world of soules without limitation of place or state ? haue you forgotten what Eustathius saith of the very word it selfe ? p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Hades is a darke place vnder the earth . And Phauorinus ? q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hades is a Region without light . Or what Lucian reporteth of all the people , who were Grecians , that persuaded by Homer , Hesiode & the rest of the Poets , tooke Hades to be r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a place vnder the earth , deepe , great , and dark ? If the word then of it selfe import a place vnder the earth , and that deepe and darke , what trueth is there in your words , or what force in your allegations ; which prooue nothing against any thing that I said ; nor for your new made world of soules without limitation of place or state ? s The common Epithet of hades is hades pandocheus , hades receauing all both good and bad . ] And what then ? was hades therefore either not vnder the earth , or not a place of darkenesse , because all men good and bad after death by the Pagans opinion , went to hades ? if hades withall your prophane writers ( saue once in a speciall conceit of Socrates ) were below in the earth , and a dwelling in darknesse ; then doth the word it selfe beare in it a limitation of place below vnder the earth , not aboue in heauen , and a state in darkenesse , not in light . Against this speaketh not one of your authors , whom heere you huddle most idlely , not regarding what I admit or reiect . That which I say , they confesse with one consent , as I haue t elsewhere shewed ; & if those testimonies were not sufficient , you might haue ten times as many . But to make short worke Clemens Alexandrinus shall let you see , how peeuishly you impugne my assertion . He alleageth out of Diphilus an auncient comicall Poet , as followeth ; u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In hades we resolue there are two waies , on for the iust , the other for the wicked . Howbeit the earth doth couer them both . Your selfe is a witnesse against your selfe , that to this place ( Hades ) x come not the wicked onely , but the noblest and best also . Now where this place was in their opinion to which all come after death , if you doubt , Homer telleth you , it was y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the house of hades vnder the dennes ( or darkenesse ) of the earth . Theognis saith in like words , z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They goe to the house of hades vnder the dennes ( or closets ) of the earth . Mimnermus saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He goeth to hades vnder the earth . Euripides . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vnder the earth to hades there being . Sophocles . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They come to the closets of the God below . Aristophanes . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe with speed to hades below . So that your great Masters of the Greeke tongue , if euer you saw them or read thē , exactly resolue against you , that your hades pandocheus , whither all goe both good and bad , is vnder the earth , and so can no way be proportioned to heauen or paradise , which are farre aboue the starres of heauen , and are habitations of light and blisse ; where your hades of the blessed , in the opinion of Pagans and Christians , was a place of darkenesse , though mixed with ease and comfort as they supposed . And touching the Latin Inferi , of which you seeme to make such account by pretence of Ciceroes words , but without all cause ; I replie with the words of Lactantius , whom the Christians called their Cicero . e Nihil terra inferius , & humilius , nisi mors & inferi . Nothing is lower and baser then the earth , but death and inferi . And because Hen : Iac : is become of late so deuoute a Patrone of Ciceroes , that he may not suffer his Paganish errors to be reprooued ; and is angrie that any man taketh his beedleship from him , let him read but the next chapter of Lactantius against Cicero by name , and he shall see what honour is to be yeelded to heathen Idolaters against the trueth . f Homer describeth , Tartarus to be so much beneath hades as heauen is from the earth . ] What if Hades or hell be exceeding deepe ; is that a proofe that the top thereof is no part of Hades , because the bottome is farre beneath it ? Are not the parts of heauen infinitely one aboue another , and yet all are heauen ? In my fathers house , saith our Sauiour , are many mansions ; and yet they all are but one house . Though then the Poet faine that Hades hath in it deepe pits ; yet all is contained in the generall name of Hades , specially since both Pagans and Christians confesse , that men are punished in Hades , and not vnder Hades . Iustine the Martyr alleageth out of Philemon . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is iudgement in Hades . Theodoretus saith of Plato : h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Many times hee affirmeth places of punishment in Hades . Cydonius saith generally . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that there is vengeance in Hades for offences heere committed ; not onely the consent of all wise men ; but the equitie of Gods iustice approoueth this opinion . The Gospell calleth Hades k a place of torments . Your selfe all this while haue maintained Hades to be a place as well of rest as of punishment ; that is of both at least . And would you now with a Poeticall fiction or comparison strike out all , that you and others haue said , and appoint punishments not in , but vnder Hades ? Poets haue their speciall fansies of Tartarus , and therein agree not one with another . Hesiode saith ; l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The dungeon of Tartarus is so farre vnder the earth , as heauen is aboue the earth . Virgil saith , m Tartarus ipse bis patet in praeceps tantum . Tartarus is twice as deepe , as heauen is high . And though Homer were blind , yet he neuer intended to make Tartarus no part , but the lowest parte of Hades . And therefore he placed it deepe vnder the higher hades , where dead bodies are , which Hesiode called the earth . For Hades is common as well to the bodies buried , as to the soules receiued vnder the earth . And therfore your citing Sophocles and Aeschylus vsing Hades for the graue , where our bodies rest , is an answere to that which you bring out of Homer , and an heaping vp of matter no way pertinent to your purpose . For thinke you that the graue hath no limitation of place ? why then are you so copious in things not doubted , & wholy speechles●…e in that which you should prooue ? With as little skill ( you say ) n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wordes of Orpheus are to bee construed together and not separately , as I reade them ; but why , can you tell ? What shall become of the coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betweene them , if the construction must bee aither aides as you set it ? the interpreter , a man well learned , doth render it thus in Latine . O Rex caeli & inferni , O King of heauen and of hell . And the coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often copulatiue with the Poets , and standeth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as your Lexicons will teach you . Besides Orpheus purpose is to confesse him , whom diuels doe tremble at , and Angels doe feare , as his wordes presently following doe declare . And therefore his meaning was rather to celebrate the Lord of all , that is of heauen and hell ; sea & land ; then of part . o You expressely collect and confesse ( page 371. ) that within Plutoes kingdome vnder the earth , which they call Hades , as well the places and pleasures for the good , as the prisons and punishments for the bad , are in their cōceit prepared & setled . ] That the Pagans so thought , I doe not denie , yet they neuer called Hades heauen , as you doe , but confessed heauen to be on hie ouer their heads ; where the Gods immortall were as they supposed , not vnder the earth where hades was . And can you be so sottish as to say I contradict my selfe , because I vouch they limited hades to a place euen vnder the earth , and to darknesse in respect of the light of the Sunne , which we heere enioy ? Againe ( you confesse ) p Hades with them was the Ruler or place of soules , were they in rest o●… paine . ] Were you euer prentice to learne to lie , or haue you this facilitie by nature ? You can not touch a place which you doe not falsifie . I said , with them ( speaking of Infidels ) q Hades was the Ruler or place of soules , that were beneath vnder the earth , were they in rest , or in paine . How is this repugnant either to my selfe , or to the trueth ? ( r You make a strange answer , that Christian Religion will assure , this place must needs bee hell . What that place where some good mens soules deceased are in rest ? Is this hell ? Is it hell in Christian Religion ? who then will henceforth care for hell , if some soules haue rest and pleasures in hell ? ] Know you not who rideth you , when you breake your spurres on a bench , and thinke you be on horse-backe ? That hades is beneath vnder the earth , as the Pagans confessed , and must needs be hell , ( since Christian religion acknowledgeth no place vnder the earth for soules deceased , besides hell ) I auouched : what then ? what fault findeth your mastership therewith ? are any there in rest , you aske ? The Pagans so drempt ; and therefore I say , with them it was so ; that is , they supposed it to be so ; but Christian Religion , I replied , assureth vs , there is no place vnder the earth for soules , but only hel . Where are now your quicke & thicke punctilioes & easie hell that you so plea withall ? The Pagans were of that minde , if you list to be one of them , you may hope for rest in hell : but Christian religion , to which I appealed , assureth vs that it is a place of torment . Cannot your heauy head discerne , when I report and refute Pagans opinions , and when I propose points of Christian religion ? s But you say also , that those heathen Greeks did thinke this place of soules was vnder the earth . It is true they thought so indeed : and it was their error . ] Then haue you all this while out-faced the trueth , when you deriued from them a world of soules without limitation of place ; and your exposition of the Creed according to their sense must needs inferre , that Christes soule after death descended vnder the earth , for there is hades by the maine consent of the heathen Greekes , as you now confesse . And if you place heauen or paradise ( where the soules of the righteous now are ) vnder the earth to vphold your Greeke conceits ; you shall deserue a garland in your new made hades , but I dare promise you no rest in your heauen vnder earth , except you restore it to the place where God set it , that is aboue vs , and not beneath vs. That Hades was the proper name of a person , and secondly of the place , t this is not materiall , nor to any purpose : u yet it is questionlesse vtterly vntrue . ] Is it vtterly vntrue , that the Pagan Poets ( for of them I speake ) tooke Hades chiefly for the ruler of the dead , and in that respect called his kingdome vnder the earth , also Hades ? I omit what Diodorus Siculus reporteth as well of antiquitie as of the Poets , that they tooke x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades ( the third sonne of Saturnus ) to be the inuentor of graues and funerals , which was the cause that he was thought to be the God of the dead , y Antiquitie attributing to him the beginning and care of these things . To goe beyond the surmises of the Grecians , who tooke their learning and antiquities from the Aegyptians , as appeareth by Orpheus & Homers iourneyes thither to increase their knowledge : the wise men amongst the Chaldeans , called with them Magi , who were farre more ancient then the Aegyptians as Aristotle and others witnesse , taught two chiefe authors of all things ; z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A good God , and a bad spirit , & the good was called Zeus or Oromasdes ; the other was named Hades or Aremanios . And to this giue testimonie Theopompus , Eudoxus , Hernippus , ancient writers among the Grecians , besides Aristotle , who concurreth with them ; and Plutarke , who saith , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is the opinion of the most and the wisest . Yea Zoroastres himselfe was of that opinion , who liued some thousands of yeeres before the battell of Troy , as Plutarke writeth , and is taken for Cham the sonne of Noah by our Historiographers . Plinie maketh him elder then Moses by many thousands of yeeres . Shew me now as auncient testimonies , that the place was called Hades , as I shew you , that the person was so named , and I will yeeld . If you can not , prate not so presumptuously , that questionlesse this is vtterly vntrue . To my assertion , there is no one place in trueth common to all soules departed this life , but some are in heauen , and some are in hell , you answer : b yet neuerthelesse As they are some where within the compasse of the created world , so are they in a common place . This As doth so haunt you , that you can doe nothing without it . As they are in the created world , so they are in one common place . Then hell and heauen with you make but one place , and consequently Christ sitting at the right hand of God , is with all the elect angels in the same place with the diuell and the damned ; and we liuing heere on earth since we are in the created world , are both in the same place with Christ , & also in the same place with the damned . Such new Cosmographie well becommeth your new Diuinitie ; without such misshapen Asses you are not able to open your mouth . But if this be your best defence for your new found Hades , your Reader I trust will be better aduised , before he will be in the same place or minde with you . The Scriptures teach vs to distinguish places according to their names giuen them by God himselfe , as heauen , earth and hell , and not to make all one common place , or world of soules which you haue newly created . c We stand not so much on this , that by hades must be vnderstood any one place common to all the dead , but the state and condition of death among the dead . ] All this while you haue beene prouing , that hades is an inuisible place , and so doth Ambrosse expound it , aïdes is a place not seene , which we call Hell ; now you can not tell how to bring heauen and hell ( which are so farre distant asunder ) to be one common place , you would faine reduce them to one common state or condition of death , when the Scriptures euery where make them opposite , ascribing light and life to the one , and darkenesse and death to the other . But you haue found one common condition of death in both , which is to want their bodies . ] What say you then to Elias , who was caried vp to heauen or to Paradise aliue , and neuer died ? Are he and the rest , who rose from their graues with Christ , in the common condition of death ? What say you to Core , Dathan Abiram , and their company , who descended aliue to hades ; are they free from the condition of death in hades , because they haue their bodies ? Meere priuations are no conditions or states . And therefore to want their bodies for a time either in heauen or in hell , maketh no common estate to both , no more than that they are all soules , and contained in some certaine limitation of place , which nothing touch their condition or state : otherwise the damned in hell and the blessed in heauen shall alwayes haue one common state and condition , because they shall eternally be fastned to their places , and shall haue their soules vnited to their bodies ; and shall remember things past , and such like ; which yet do not performe one common estate or condition to both , since they shall haue so many contraries to make them differ , euen as now they haue ; though degrees of ioy and paine shall then increase . The Pagans d esteemed indeed a part of his dominion to be hell properly , but a part also to be the region of the happie . ] This is like the rest of your trueths . Did the Pagans know or acknowledge none other heauen but hades ? Did euer man so write or speake , that had read but one leafe of prose or Poetrie ? neuer read you what Cicero citeth out of Ennius ? e Romulus in caelo cum Dijs agit aeuum . Romulus enioyeth eternitie with the Gods in heauen . And addeth of his owne : f Quid totum propè coelum , nonne humano genere completum est ? The whole heauen is it not almost replenished with mankind ? Homer and the rest of the Greeke Poets were not ignorant hereof , nor silent herein . Of Hercules Homer sayth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : He doth solace himselfe with the immortall Gods. And what was ouranos with them , if hades were their heauen ? Arristotle sayth : g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The highest place of the world , being the seat or habitation of God , is called heauen . To this heauen the Poets admitted the sons of their Gods , obscurely lighting on that rule of true religion , the sons of God shal inherit the kingdome of God : but the Philosophers plainly affirme of iustice and pietie , h ea vita via est in coelum : such a life is the way to heauen . And for al the helpers , encreasers , and preseruers of their countrey , i certum esse in coelo ac d●…finitum locum , vbi beati aeuo sempiterno fruantur ; there is a set and certaine place in heauen where they shall enioy euerlasting blessednesse . The Greeke Poets then were not ignorant of heauen aboue , when they sent most men departing this life to Hades beneath ; but they had heard somewhat of that diuine sentence , which adiudged mankind for sinne to death both of body and Soule , and thereupon , as there manner is to multiply their owne fansies and fables , they placed all mortall men in Hades below ; and yet allowed the better sort of men some ease and comfort ; though they neuer brought them to heauen , except they thought them the sonnes of some God. What is this to the true heauen ; which is the glorious seate of God , and the euerlasting habitation of his Angels and Saints ? Why yoke you Gods trueth with Poeticall fables and humane fansies , as if the one were not onely a meet paterne for the other , but the same place with the other ? How commeth hades to be al one with the created world , and so not only men liuing are in hades , but Saints and Angels , yea Christ himselfe is still in hades , since neither he nor they are without the compasse of the created world ? So large is your predicament of hades , that the whole world is scant wide enough for it . After this you reade vs a lecture of more than two leaues , how k the Apostles taught the trueth of the Gospell with the very words of the heathens ; and as you make rules for their speech at your pleasure , so you take paines to bring no authour , for all that you say , besides your selfe . I haue heard so many of your trifling and wandering discourses , that I am starke wearie with reading them ; and if it haue no better weight than your word , you may keepe your winde , and saue your labour . Who doubteth , but the Holy Ghost might and did correct as well the words as errours of the heathens , and reduced both their eares and hearts to the vnderstanding and imbracing of the Gospell ? Wherefore such words as Infidels abused and defiled with their wicked imaginations , the Apostles of Christ restrained and applied to expresse the trueth , thereby teaching the heathen to keepe their words and leaue their errours , and not framing the Gospel to the prophane sense or vse of their speech . What conclude you hence for hades ? That the Apostles retained the erroneous sense of that word , and made it worse than the Pagans did ? For the heathen vsed that word for places vnder the earth , where soules after this life were kept ; and you would haue the Apostles vse it for Heauen and Paradise , where the soules of the righteous are , as well as for hell where the damned are . Leaue therefore your idle vagaries ; the Apostles vsed the word hades for the places vnder the earth , where soules were detained , as the heathen did : but in this they redressed the Pagans conceits , that they as naturall men dreamed of bodily pleasures in hades , which the Scriptures make a place of torment with perpetuall fire . Put this correction to the Poets opinion of hades , as touching the condition of soules thither adiudged , and I see no danger in the vse of hades for hell , since the Pagans by that word intended the places vnder earth , where the wicked after this life were punished . l A Philosopher will rarely and sometime perhaps note the aire by Tartarus ; yet vsually and in a manner alwayes they ment hell by it . Yet Peter not Canonizing their dreames of hell , notwithstanding signifieth hell indeed by that worde of theirs according to the common vse thereof . ] Though the Poets vse not Tartarus , as often as they doe Hades , for the receite of soules after death ; yet it is false , which you say , that in a manner alwayes they ment ( the dungeon of ) hell by it ; It is an vsuall phrase among the Poets for the place , where soules were bestowed after death , as Hades is . Pindarus expressing the inconstancie of mans life saith : m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thou must goe to the deepe of darke Tartarus by ineuitable necessity . Moschus wisheth he might goe thither to heare Bion sing there . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O if I might goe downe to Tartarus , as did Orpheus , Vlysses , or Hercules . Hesiode sheweth , how the destenies , as soone as any man was wounded or slaine , seased on him , and sent his soule o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cold Tartarus . Anacreon giuing a reason , why though he be old , he is loth to die , saith . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I sigh often , fearing Tartarus ; for the chamber of Hades is grieuous . So Theognis and others vse Tartarus for Hades without any distinction betwixt them . And where you say , Peter signifieth hell indeed by that word , you may meete with many that will tell you , Saint Peter there calleth the aire about & aboue the earth by that name , as well as the places vnder the earth ; and that in respect of the light , which the reprobate Angels did before enioy in heauen , this world may iustly be called darkenesse . Zanchius saith . q By this name Peter vnderstood not the place onely , which is vnder the earth , sed imprimis ipsum aerem but chiefly this aire ; & the whole space beneath this moone . For in this regiō are the diuels kept captiues as the Apostle teacheth , calling the diuell the Prince of this aire . Saint Austin saith as much . r Let vs not doubt but the sinfull Angels were cast into this aeriall mist about the earth , as into a prison , ( according to the Apostles faith ) , kept to be punished in iudgement . s Aretius , Hiperius , Beza and others are of the same mind . So that this signification of Tartarus was not taken from the heathen , as you presume , but is a comparison with their former t state , when they were Angels of light , and adorned with brightnesse within and without , who now are throwen from their hight and plunged into outward and inward darknesse . u The very naturall Etymologie of the word according to the Grammar doth properly signifie VNSEENE or not seene any more in this world : topos aides an vnseene place as Plato calleth it . Where note it cannot bee referred to the estate of Angels , but of them that had once a visible and ordinarie being and conuersation heere in this world . ] You hang this geere together with hookes . Hades you say is properly , not seene any more in this world ; yet it is tópos áides , an vnseene place , as Plato calleth it . You haue gotten you three starting holes vnder the couert of Hades , the place vnseene , the person not seene any more in this world , the state inuisible : but you hide your selfe so vnhandsomely in them , that when you thinke your selfe most inuisible , all the world may see your open follie . Was the place of Hades euer seene in this world ? I trust not . Then Hades is topos aides a place , which neuer man liuing saw ; for a man must bee dead before he can come to that place . You graunt the Grammaticall Etymologie of the word Hades is to signifie a place vnseene , as Plato calleth it . How come you then to applie this to the person or state , not seene any more in this world , by which you would exclude Angels from being in hades ? It is euident that the Poets made Hades a person , and supplie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hadou very often with domous or such like , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the housen of Hades ; and call him x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hades the God with the blacke lockes of haire . Was this ruler of the places below , which is the diuell , euer aliue with vs in this world ? If he neuer had no visible state in this life , and yet is properly and originally called Hades , as I haue shewed before , then Hades is that , which was neuer seene in this world ; and doth agree as well to Angels ( for all your noting ) as to diuels , if it import no more , but that which is vnseene of vs. But who warranteth this interpretation besides your selfe ? Let aïdes stand for vnseene ; how prooue you , as you conceiue , that it inferreth a state once seene in this world , and now by death vnseene ? I say , vnseene applied to hades , is neuer seene of any man liuing , and not as you wrest it , now no longer seene . And so your Etymologie maketh nothing for you . And what if hades deriued from aïdes signifie that place where nothing can be seene for lacke of light , doe you not finely strip your Reader with an vnseene sleite , as you thinke ; but indeed with a sensible deluding of the trueth ? peruse your masters of the Greeke tongue , and tell mee whether the●… do not take hades for the place , where nothing can be seene by reason of darkenesse . Sophocles calleth it y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blacke Hades . Euripides calleih it z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the house without sunne light . Theognis calleth it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blacke gates . Homer saith , b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Hades had for his share the darke mist ( to dwell in ) . Plutarch sayth of Hades , c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee is darke , and master of the blacke night . The great and learned Etymologist of the Greeke tongue , whom your Lexicons refuse not in most words to follow , giueth this exposition . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , áides is that ( place ) wherein we see nothing . For Hades is an house of darkenesse . The place then , wherein nothing can bee seene for darkenesse , is properly by the masters of the Greeke tongue , and by the right Etymologic of the word , called Hades ; and all your expositions and applications be forced and framed to your owne fansies without any iust cause or reason , but onely to serue your owne humours . ( The Apostles c tooke the word Gehenna from the Hebrewes , and vsed it properly for hell . Therefore they need not alter hades for that purpose ; for which they had another proper word . Christ speaking to the Iewes vsed the word Gehenna for hell fire , which they best vnderstood ; and Saint Iames writing to the Iewes dispersed saith , The tongue is inflamed of Gehenna . But the rest of the Apostles , that instructed the Gentiles , neuer vsed that word , which the heathen at that time did not vnderstand ; but where occasion so required , they retained the word hades , and applied it to the place of torment , and to the ruler thereof , which things were not strange to the Gentiles . Since then the Euangelist and Apostles neuer ment to confirme or continue the erroneous fansies of the Pagans , and yet vsed their words ; it is euident they vnderstood so much by these wordes , as was not repugnant to the Christian faith . Now hades with the Pagans was a place vnder the earth , where the wicked after this life were punished . This was agreeable to the trueth , and for that cause the Apostles retained that sense and force of the word . That the soules of the iust were also kept vnder the earth in rest and ease ; this was the error of the heathen ; though both Iewes and Christians lighted afterwardes on that fansie . This the Apostles doe not ratifie in vsing the word hades , for that it was not consonant to the grounds of true religion , from which they neuer ment to depart by vsing any wordes accustomed among the heathen . And as the Gentiles , before they beleeued , vsed hades for the chiefe ruler of those Infernall places , so doth Saint Iohn not refuse to attribute that name to the diuell in his Reuelation . And so without your conceits or discourses we haue shortly and plainely the cause and course why and how the Canonicall writers concurred with the Grecians in vsing the word hades , and yet corrected their error . Howbeit I thinke the Apostles had chiefe respect to the Septuagint , who translating the Hebrew into Greeke ( then rife in many learned mens handes ) and expressing there the sense of Sheôl , vsed Hades , for the death of the bodie in the graue , and for the death of the soule in hell : after whose example the sacred writers of the new Testament speaking of the wicked , or ioyning death with hades , note what hades is besides the death of the bodie , which they intend by Thanatos . And therefore though Hades in the old Testament import the places of death for bodie and soule , I meane the graue , and hell ; yet throughout the new Testament that word being alwayes opposed to heauen , applied to the wicked , or connexed with other wordes that signifie the death of the bodie , it must of force be taken for the power and place that killeth the soules of all men approching it , except onely Christs , to whom all powers and principalities in heauen and earth and hell were and are submitted and subiected . f Hitherto wee haue tried the nature and vse of Hades , and haue found it to bee not properly hell , as you auouch ; no , not when it is applied to soules of men deceased . And therefore also that it cannot be so vnderstood in Acts 2.27 . where it is applied to Christs soule after he was dead : which yet is the onely place you haue to pretend . ] Hitherto you haue prated , what pleased you , and proued nothing ; and notwithstanding your vaine euasions meere priuations , inuincible conditions , and plaine visible contradictions , Hades is found by the full consent of Christian and heathen writers to bee a place vnder the earth and in darkenesse ; where the soules of the dead adiudged to that place were and are detained vnder the Dominion of the Diuell , though the Pagans in their wandering from their trueth , imagined him to be a God , and dreampt of earthly pleasures there , to comfort their deiected spirits against the terror of death . And since Christs soule was not left in hades after death , as appeareth , Acts 2.31 . what haue you , or any man liuing to say , why Christs descent to Hades , that is ( as the Gospell expoundeth this word ) to the g place of torment , ( of which it was impossible for him to be held , or to bee therewith touched , ) should not bee iustly grounded on this place ? [ wee may h simply take hades for the inuisible state or place of the deceased . ] If for the place , then for heauen , where you say Christes soule was after death . And would Christ so greatly reioice that his soule should not be left in heauen ? [ i Otherwise we may take it simply for deaths force and power , supplying also the same wordes eis ton topon , or tên chôran hadou , in that place where the power and strength of death preuaileth and holdeth the deceased soules from their bodies . ] You haue so many senses , that you haue neuer a good . First you tooke hades for a state or place , and then you supplied it , as indeed you must , with topon or choran , a place or region . And so your sense went round like a wheele . Thou wilt not leaue my soule in the place of place , or state which is not seene ; that is not in heauen . Now you renew your strength to take better hold ; and saie , Thou wilt not leaue my soule to the place of deaths power . Where we must note , that heauen ( for there was Christes soule , as you grant ) is by you appointed to be the place of deaths power , and so you haue brought vs the strength and power of death and darknesse preuailing in heauen , and euen on Christes soule . [ k This is the world of the dead implying nothing else but an estate opposite to our visible state in this world . ] Are the places or states of heauen and hell nothing , but an opposition to our visible estate in this world ? There are bodies both in heauen and in hell by the consent of the best Diuines , new and old . How then is their state opposite to our visible state ? Moses and Elias were seene talking with Christ in the mount . What place will you appoint for them since they were visible ? And if the world of the dead be nothing else but an estate opposite to our visible estate , then Christ after his resurrection relapsed often to hades , & to the world of the dead ; for he was inuisible to all men as long as he staied on earth , but when and where he was pleased to shew himselfe . And if that be true which you your selfe doe say , that l in very deed hades hath properly but a priuatiue t sense , and not any thing positiue in it , then your additions of place and region be repugnant to the nature of hades , except you can bring vs a place and region of meere priuations , in which is nothing positiue ; and consequently your varieties and expositions of hades be meere illusions , and haue nothing in them but lies and mockeries . For hades is a place below in the earth , and darke by condition , as wherein nothing is seene , as both Christians and Pagans affirme . Hades therefore is no mecre priuation . If the soule of Christ then after death were in hades , it was not at the same time in heauen , for heauen is opposite throughout the Scriptures to hades ; and your owne common and inuisible place of both is a priuate and palpable errour of your owne . m Last of all we may take Hades heere by a prosopopaea conceauing it to be ( as it were ) some person of vnresistable power taking away & withholding from hence all mens soules departed . This last way is not the vnlikeliest . ] You haue created vs new places of meere priuations , which neuer were , now you take vpon you to create some new persons of vnresistable power ; and all this you confesse is your conceauing and drawing Saint Lukes wordes whither you list . But what hath the Christian faith to doe with these monstrous and impious conceits of yours ? For euen here , where you speake of Christ , you conceaue as it were , some person of vnresistable power , which you call hades , that did and doth take his and all mens soules from hence . Had hades any power ouer Christ , which he could not resist ? Will you beginne to play the Manichee in conceauing a power of euill vnresistable to the Sonne of God ? and why runne you hunting after strange senses and significations of the word hades , when you haue the same Canonicall writer whose wordes you would interpret , expounding this very word in the Gospel , which he likewise wrote , as well as he did the Acts of the Apostles ? The n place of torment , where the rich man was punished after death , Saint Luke in his Gospell expresly calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hades . Would you wish any better expositor of Saint Lukes wordes , then Saint Luke himselfe , who telleth you that he calleth the place of torment for the wicked after this life by the name of Hades ? Put his owne exposition to his owne words , and you may soone see the trueth ; if you haue not sworne to resist it . Thou wilt not leaue my soule in hades , that is the place of torment for the wicked . Against this exposition , though it be Saint Lukes , you bend your wittes ; and though you feare no shadowes , as you told vs euen now , hauing hades for your helper , yet you catch after shadowes , and cannot see the light of trueth , you beate your braines so much about figures and phrases , which haue no warrant but in your slender conceit and slipperie tongue . Howbeit let vs heere them , since you rest so assured of them . o You obiect we must not make a figuratiue sense but where manifest need is . Heere is no need of a figuratiue sense : therefore heere ought to be no sigure to be supposed . I answer : First we graunt your conclusion . Whether of the two former waies we take hades , there is simply no figure at all therein . ] If you take hades for the place , where soules after this life are kept in darknesse and destruction vnder the earth , you make no figure indeed by the verdict of holy Scriptures ; else , take it how you will , it is a figure , or a meere fiction of yours , which is woorse then a figure . For since hades by your confession is originally the place , where nothing is seene , if you take hades either for the state of soules in that place , or for the power , or person of him who is ruler of that place , you do neither of these without a figure . As for the priuation of this life , which must vsually be precedent before a man can goe to that place , because it is a place for the dead and not for the liuing , ( some onely excepted , who descended to hades aliue ) ; That is a passage to the place or state of hades , it is not the place or state of it selfe , since either of these is positiue and not meerely priuatiue , and expresseth the condition of soules receaued in that place , and not onely the want of this life . As for one common place or state of all soules deceased , this is your vnwise fansie , which hath no ground either in diuinity or humane learning , by reason you take the forsaking and lacking of this life , for a state or place of men departed , in which no man staieth ; but is presently caried by angels good or badde , to the places of receit , where they remaine in ioy or paine , according to the difference of their mansions , which are either heauen or hell . p Then your owne sense of hell in this place is cleane ouerthrowen by your selfe . For whensoeuer Hades or Sheól doe signifie hell , it is indeed by a figure Synecdoche , where the whole is set for a part , which I haue prooued at large before , and particularly by Tremellius a sufficient man for his Hebrew skill . ] Of Sheol Tremellius speaketh , of Hades he saith nothing ; and his rule concerneth the vse of that word in the old Testament , where Sheol importeth both the graue and hell , he speaketh not of the new Testament , where hades is distinguished in manifest wordes from Thanatos , death ; and is by Saint Iohn made consequent after death . Since then hades in Saint Lukes wordes is a different thing from the death of Christes flesh , which was not left in corruption , and a place appointed for the soules adiudged to torments after this life , as appeareth by his Gospell ; I make no figure in these wordes , Thou wilt not leaue my soule in hell , for all your large brags and weake proofes . And yet when I spake of no figuratiue sense , I thereby excluded all metaphoricall significations of the word hades , and not Synecdoche which admitteth the sense to be proper as well in a part as in the whole . q Thirdly it seemeth conuenient , and also likelie to take hades heere by a Prosopopaea after our third sense before noted . Which kinde of figure supposeth as it were a person of that thing which otherwise the word properly signifieth . ] He that careth for no trueth , may new cast the Scriptures into what sense he will by emptie figures . To take the place for the persons possessing it , is not vnusuall in the Scriptures . And so S. Iohn saith , r Hades ( shall be ) cast into the lake of fire , meaning the diuell and his angels , and not your emphaticall power of death . But this is nothing to Saint Lukes words , thou wilt not leaue my soule in hades , since it can haue no sense , that Christes soule should not be left in the diuell . The rest of the places , which heere you repeate , and apply them with seeming to your senses , we shall haue occasion after to rippe vp : there we shall speake farder of them . In the meane space you will prooue without figures , that in the words of Saint Luke expressing Dauids sentence , s there ought of necessitie to be vnderstoode a figuratiue sense . t For take them literally ( as I doe ) and they impugne the grounds of faith and charitie , which is sufficient to cause a figuratiue sense in the Scriptures . ] I maruell all this while , that hauing so sound exceptions against the literall sense , as you talke of , you spend so much time in trifles , and let the maine matters alone . This is woorth the hearing if you can performe what you promise : otherwise a mountaine doth hatch a mouse , which the prouerbe telleth you will mooue laughter . But how doth the sense , which I giue , impugne faith and charitie ? u Verily this your sense implyeth by the way and consequently , that a good and sinnelesse man ( yea the best that euer was ) woorthie of Paradise and the highest heauens , yet after death did goe to hell . And further that being in heauen , yet staied not there ( as you say ) but immediately came out againe to goe to hell . Againe that an humane soule being in the depth of hell , yet should feele no paines ; and that being locally in hell , it should come out thence also : What can be more against the generall rules of the Scriptures then these things ? ] You haue laboured heard , and caught a herring . With much a doe you haue found at length , that Christ was a good man ; he is more beholding to you now then afore , when you told vs , he was all defiled , accursed , and hatefull to God for and with our sinnes . Your leasure did not serue you to thinke , that he was also the true and eternall Sonne of God ; and therefore no force of death or hell could preuaile on his body or soule , farder then he was willing for the declaration of his humilitie , and manifestation of his power and glorie . Is it against your faith and charitie , that x all knees of those in heauen and earth , and hell , should stoupe and bow to the humane nature of the sonne of God ? Is your Creed so crazed , that you can not beleeue that Christ rising y spoiled Principalities and powers , and made an open shew of them ; triumphing ouer them in his owne person ? Is grace so farre gone from you , that you may not endure to heare that Christ z descended first into the lower parts of the earth , and then ascended ( againe ) on hie , and ledde captiuitie captiue , and gaue gifts to men , whereof deliuerance and freedome from all power and danger of hell and Satan were not the last nor least ? But he was a man you say , though a good man , and therefore you thinke he must be subiected to the same straights , that other mortall and sinnefull men are , to feele paines in hell , and not to come out from thence . ] This , which you call faith , is infidelitie against the Sonne of God , whiles you seeke to tie him with the same chaines of darknesse and weakenesse , wherewith wicked and sinnefull men are tied , that are adiudged to euerlasting damnation . To be condemned to hell is for misbeleeuers and misliuers ; to destroy the power and strength of hell was meete only for the manhood of the Sonne of God. That he felt no paines there , and returned thence , were the smallest parts of his glorious triumph ouer hell and Satan . It was impossible as Peter teacheth , that the paines of death or hell should take hold on him , and his soule could not be left there . As for comming out of heauen to goe to hell to subdue and destroy the same , what more inconuenience is in that , then in comming from heauen to the graue , there to take vp his body , when he restored it to life ? that wicked men condemned to hell cannot come thence , nor find ease there , I find it testified in the parable of the rich man and Lazarus ; that the Sonne of God in his humane soule could not goe thither without abiding there for euer , and suffering the paines of hell as well as others ; I find no such grounds in all the Scriptures . He saith of himselfe , a I haue the keies of hell and of death ; that is all power and command ouer them . He had power then not onely to free himselfe from your faithlesse doubts and dangers in hell , but to free all his elect from thence , and to b subiect all things , and enemies ( and so the strength and rage of hell and Satan ) vnder his feet . If the trueth of God bind you to beleene , that an Angell comming downe from heauen , cast the Dwell into the bottomlesse pit , and there bound him , and loosed him , as he was prescribed ; doth not your faith serue you to confesse , that all power in heauen and in earth , and much more in hell , was giuen vnto Christ ; and that as well ouer rebellious Diuels , as obedient Angels , who adored him when he was brought into the world , and serued him the time that he was in the world , and are not stronger then his humane nature , but receaue power from him as being personally God and Man ? these be the grounds not of faith , but of ignorance , which faile vnder your feete , and shew that you build on Sand , which hath no force , when it commeth to be sifted . From the grounds of faith , which are none , you come to the circumstances of the place it selfe , and say , they are all against me ; but I that hitherto haue tried you so false conceited in euery thing , will not trust you to be true-tonged in this , whatsoeuer you pretend . c These wordes ( of Dauid ) thou wilt not leaue my soule in hades , nor suffer thine holy one to see corruption ; I said , conteined a speciall prerogatiue verified in none , but in the true Messias and Sauiour of the world . To this you replie , [ d I denie it , heere is no such prerogatiue mentioned . ] It is all one skill in you to denic trueths , and affirme falsehoodes : you cannot doe the one without the other . And heere your fansies thrung so fast one on another , that they thrust ech other out of doores . [ The maine scope of Saint Peters purpose in this place you doe not , or will not vnderstand , and on that error you build the rest of your reasons , which are all erroneous like the roote whence they come . Saint Peter , you say , e intending onely in all this speach to shew the Iewes , that this Iesus whom they had slame was not now dead , but risen againe , plainely graunteth all this matter of Dauid , as well as of Christ. ] Heere are two monstrous falseshoods , on which all the rest of your running reasons are setled . It had been to small purpose for Peter to prooue to the Iewes , that Christ by them slaine was raised from the graue and restored to life , if there he had rested , or intended that onely as you stifly auouch : what could he by this haue inferred more touching Christ , then any man might likewise of Lazarus , whom Christ raised from the graue ? This therefore was not Peters scope , he had an higher and farder reach in that long Sermon of his , which he throughly expresseth afterward , and that was : Therefore let all the house of Israel know for a suertie , that God hath made him both LORD AND CHRIST , this Iesus ( I say ) whom ye haue crucified . To conclude this , Peter doth not reason so weakely , as you imagine ; Christs soule is ioined againe to his body , though they crucified him ; ergo , Christ is the true Messias and Sauiour of the world . This were like one of your reasons , which haue nor head nor taile . But Peter endued with the holy Ghost , reasoned verie truely and sufficiently , and in effect thus . The prophesie of Dauid which neuer was nor could be fulfilled in any , no not in Dauid himselfe , but onely in the Messias , that his soule should not be left in hades , nor his flesh see corruption , is fulfilled in Christ , whom you crucified : he is risen Lord of all his enemies in his owne person , the sorrowes of death being losed before him ; he is ascended vp to heauen , as Dauid likewise foretold of him , and there sitteth at the right hand of God , vntill all his enemies in the rest of his members be made his footstoole ; and thence hath he shed forth this , which you now see and heare , euen the promise of the holy Ghost receaued of the Father for all his . Know ye therefore for a suertie , that God hath made him both Lord ouer all in heauen , earth , and hell ; and Christ , euen the annointed Sauiour of all his elect . Against this illation neither all the miscreants in earth , nor all the Diuels in hell can open their mouths . Where first we may see , that Peter resteth more on the manner and power of Christs resurrection , then simply on this , that his soule was reunited to his body , from which by death it was seuered . Secondly , he bringeth the words of Dauid to shew , that either part of the Messias submitted to death for the time , was to returne againe to life with greater glory ; the flesh free from all corruption , the soule superiour to all destruction . Thirdly , that these things neither were , nor could be verified in Dauid , since Dauid saw corruption , as his sepulchre prooued remaining to that day , and Dauid was not as then ascended to heauen , much lesse made Lord ouer all his enemies . g Heere is no such prerogatiue mentioned . ] If this were common to Christ with Dauid and others of the faithfull , how could Peter hence conclude , that this was not spoken of Dauid but onely of the Messias ? Againe if this were no prerogatiue , what need was there , that Dauid should be a Prophet by speciall reuelation to know this much ? and that which Dauid knew , was not onely this that Christ should rise to life againe , but the words are , that h God would raise vp Christ ( after death ) to set him on his throne ; that is , to giue him an euerlasting kingdome , euen all power in heauen and earth , subiecting all his enemies vnder his feet . So that simply to rise from death was no prerogatiue , nor proper to Christ ; but to rise Lord ouer all , death and hell not excepted , this was peculiar to Christ , and not common to him with Dauid ; and therefore must needes be a speciall priuiledge to the manhood of Christ , which is expressed chiefly in these words , Thou wilt not forsake my soule in hades , but bring me thence conquerer of all mine enemies . i You adde , no flesh ( dead ) was euer free from corruption but onely Christes , what then ? ergo his soule was in hell ? ] Why winch you , where no man toucheth you ? doth any man say Christes soule was in hell , because his flesh saw no corruption , or rather that Dauids wordes are as plaine and peculiar to Christ in the one , that Christes soule was not forsaken in hell ; as in the other , that God would not suffer his flesh to see corruption ? and both being affirmed of Christ by way of speciall prerogatiue , why should not both be likewise performed in Christ ? [ k were not some being dead raised to life againe , before their flesh putrified ? ] The promise of God to Christ , that his flesh should not see corruption , doth not onely assure a speedie resurrection , but an impossibilitie , that any corruption could preuaile against his flesh : since the returne of his flesh to dust , to which all others are iudged , would bee the dissolution of his person , for the time , which by no meanes might befall him , his Godhead being vnited vnto flesh , and not vnto dust . In these words therefore of Dauid , the soule and bodie of Christ were appointed to be superiour to all contrarie powers , that is the soule to hell , the flesh to the graue ; and from both was Christ to rise as subduer of both , that he might sit on his heauenly Throne , as Lord ouer all , not by promise onely as before , but by proofe also , as appeared in his resurrection . And yet so many dayes , as Christ did , lyeth no man in his graue without some taint of corruption , which in Christ was vtterly none . l It is a strange absurditie , still to abuse your Reader , calling this word hell , which indeede is nothing but death in effect . Againe to presume that we take it for Paradise , or heauen , or hell : when wee referre it alwayes to the generall state of the dead , and no farder immediately . ] Then when you expound the wordes of the Creede Christ descended to hades , your meaning is nothing in effect , but that Christ died , which was before deliuered in plained and shorter wordes ; and so your exposition is an idle and obscure repetition . Againe , hades in the new Testament is neuer taken for the death of the bodie , since it is annexed to bodily death , as a consequent after it : and so your acception of it is repugnant to the trueth of the Scriptures . And where you will at no time haue Hades taken for Paradise , Heauen , or Hell , as here you pretend ; when you thereby note the place of soules deceased , meane you they are neither in Heauen , Paradise , nor Hell ? are you not a wise man to talke so much of an inuisible place ; and when you come to the point , you will haue it no place at all ? but you referre it alwayes to the generall state of the dead , and no farder immediately . ] An inuisible place you referre immediately to no place , and thus when you will be frantike or foolish , words shall loose their proper and plaine signification , and containe no more then pleaseth you . Shew vs a place , where soules deceased are besides Paradise , Heauen , and Hell ; and wee will graunt , you may exclude these three by some pretence , when you spake of the place of hades : but if you cannot , then topos aides , a place vnseene , which you haue so much bowled at , will be a place in spite of your heart , and that immediately ; and consequently will bee Paradise , Heauen , or Hell , whatsoeuer you presume or dreame to the contrarie . m Christ had another inestimable cause to reioyce that he was raised to life againe , namely that he might fulfill his whole worke for our saluation , which before his resurrection and ascension he could not accomplish . ] When I told you , that Christ after death was to conquere Hell , and to free vs thence ; you would needes defend , that Christ on the Crosse perfited our redemption , and wrought our saluation ; and now you say , which I take to bee the truer , though you meane not to bee constant therein , that before his resurrection and ascension hee could not accomplish the worke of our saluation . n The text saith , God raised him vp , loosing the sorrowes of death ; because it was impossible for him to be holden fast of it . Will you conclude from hence : ergo there were present sorrowes in the place where Christ was ? there is no strength in this reason . ] There is more strength in it , then either you will acknowledge , or can answere . The sorrowes of bodily death are all dissolued by the separating of the soule from the bodie . Then after death there are no sorrowes of bodily death . But God raised vp Christ , loosing the sorrowes of ( Hades or ) death . The sorrowes of death ( by Peters wordes ) were then loosed , when Christ was raised , because it was not possible for him to be held thereof . So that this pertaineth nothing to the sorrowes , which he felt dying ; they ended all with death ; but the sorrowes of an other death , euen of death in hell , were loosed when he was raised , because it was not possible for that kind of death to take hold on him . Your two or three things , wherewith you would shift of the Apostles wordes , doe you no good . That God o loosed death from him , are not the Apostles wordes ; you make a gloze vpon your owne wordes , and not vpon the Apostles . Such libertie you take to change the text to serue your turne . The next is farder of from the reference of Peters words . God loosed the sorrowes of death ( or Hades ) at Christs rising , that is say you , because his death had beene most painefull , before his Soule was seuered from his body . So Peter talketh of Christs rising , and you wrest it to Christs dying on the Crosse. And here your hebraisme will not steede you . For God did not loose the sorrowfull death of Christ on the Crosse at his rising , but at his dying . And therefore you are wider of , then you were before . Thus then it followeth euen by the Text , that there were sorrowes in Hades , where Christ was , but they could not take hold of him . The sorrowes of Hades must needes be the sorrowes in Hades : otherwise if they were not in Hades , they were not the sorowes of Hades . As the ioyes of heauen are in heauen ; so the sorrowes of Hades must be in Hades , where Christ was , and not where Christ was not . p The very text implieth , that Christ was holden in this , which was loosed from him . ] Saint Austen saith you fitten . Snares may be broken and loosed , ne tencant , non quia tenuerunt , not because they haue taken hold , but that they should not take hold . [ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) you say is to be holden fast . ] Your Greekish conceits crossing Saint Austins iudgement , taste more of will then of skill . Kratcisthai hath many significations , amongst others it signifieth to touch , to take , to hold ; and in the the new Testament it is specially obserued by those , that are learned , that it signifieth , prehendere or tenere , to take , or to hold . The Maries that went to Christes Sepulchre , meeting him as they came thence , q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , touched his feete , and worshipped him . When Simons mother in law was sicke of a feuer , Christ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taking her by the hand , lift her vp . The rulers daughter of the Synagogue , Christ likewise , s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tooke her by the hand , and the maid arose . Your Lexicons will tell you , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standeth often for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to touch . Now if you may choose , what signification you will haue in euery word , you are no Reader , but an ouer ruler of the Scriptures . Howbeit we now see Saint Austin hath better warrant in the Scriptures for his tenere , then you were ware of . Thou wilt not leaue my soule in Hades . t I say he was now in the same , wherein he was not left nor forsaken . ] I say the same , and by your owne saying conuince you , that if S. Luke by Hades heere signifie hell , as he doth in his Gospell ; Christes soule was in hell ( by your owne illation ) , in which it was not left nor forsaken . [ u But hee was in no sorrowes at all now . ] Then is Saint Austins assertion confessed by your selfe , the sorowes of death were loosed at Christes rising , not that they had taken hold on him , but that they should not take any hold of him , or so much as touch him . [ If he were in them , I thinke he should haue felt them . ] The Scripture saith his soule was not left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in ( the place of ) Hades : it speaketh not there of the sorrowes of Hades , as if Christ were not forsaken in them . But God , as Peter saith , loosed them , when he raised Christ ; that is , hee made Christ the subduer and dissoluer of them at his resurrection . [ x You mightily vrge that it is Austins collection , from this text . I perceaue your argument is from Austin , and not from Peter , as you pretend . ] It is better to imitate Austen and his collections , then to rest on your idle braine , as you doe ; and when you haue cleane mistaken both the scope and wordes of the text , to range after butterflies . Howbeit if it had pleased you to looke better into the 169. and 170. Page of my Sermons , you should haue sound moe reasons there then Austins collections . But your answeres and disproofes a man may soone perceaue come out of the bottome of your pocket , for there is neither trueth nor learning in them . y Austen missed in his translation of these wordes . Thus he readeth , solutis doloribus Inferni , quia impossibile erat teneri cum in illis : God raised vp Christ loosing the sorrowes of hell , because it was impossible he should be held in them . But the text hath loosing the sorowes of death , seeing it was impossible he should be holden fast , or strongly holden of it . Seeing therefore he fayled in expressing the text , no maruaile if his collection from it were wide . ] He that neuer saw water but the Themes , will thinke there is none other Sea. You neuer looke neither to the diuerse readings , nor significations of wordes in the new Testament , and that maketh you so hastely to pronounce , that z Austins collection hath no ground nor reason in the text , but is wholly disprooued by it . Austen followed the auncient and receiued translation of the Church in his time , and missed not so much , as you imagine . For that Text hath two readings , some bookes hauing Thanátou death , some hauing Hadou , which the old translator calleth infernum , the places below , or hell . Peruse the new Testament in Greeke of the larger volume printed by Robert Steuen at Paris Anno 1550. and see whether he put not Hadou ouer right this place in the margine , as standing yet in many copies . The Greeke Bible printed at Frankford , Anno 1596. consesseth the like varietie of reading . Athanasius vseth sometimes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee loosed the sorrowes of Hades ; and someties a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sorrowes of death . So doth Epiphanius : Peter saith , It was impossible ( Christ ) should be held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of it , that is of hades . And against the Arians . It is sayd by the Apostle , it was impossible that he should be held c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hades . The Syriack translation reuerenced for antiquitie and fidelitie , keepeth the word Sheiul twice in the foure and twentieth verse of this Chapter , and saith . d But God raised him vp and loosed the sorrowes deshiul ( of Shool which Saint Luke calleth hades ) because it was impossible he should be detained bashiul , ( in Sheol or hades ) . The Arabicke translator doth the like . He retaineth in the same verse the word e hawwito twice , saying as Iunius rendreth it , God raised him vp , and scattered the sorrowes of perditien , because it was not possible that he should be cōquered of perdition . Where Iunius plainly yeeldeth , that this word in Arabicke answereth the Greeke word f hadou , not thanátou which appeareth also in the 6 verse of the same chap. Thou wilt not leaue my soule ph●… hawwito in perdition Which Saint Luke calleth hades : and in the 10 Christ was not left in perdition . So that Austen had some reason more then you knew , to follow the first translator concurring with many Greeke copies , that then were , and yet are extant , and with the Syricke and Arabicke translations , who followed the same copies with the Latin church . This text is cited in Ireneus : ●… whom God raised , s●…lutis deloribus inferorum , quia non erat possible teneri eum ab eis , loosing the sorrowes of hell , because it was not possible for him to be held of them . Cyprian thus expresseth it . * Impossibile quippe erat sanctam illam animam teneri ab inferis . It was impossible for that sacred soule to be held of hell . Fulgentius citeth it , Solutis inferni doloribus , the sorrowes of hell being loosed . Bede taketh both for one in this place . k Solutosper Dominum dicit dolores inferni , siue mortis . Peter saith the sorows of hell , or death were dissolued by Christ. Since then both are found in many Greeke copies , and neither can be reiected as false ; the name of death ( if you retaine it ) must be so expounded , as it may not impugne the force of hades : and death , hauing a double power place , and subiect ; as the death of the body heere on earth , and the death of the soule in hell heereafter ; this later death and hell doe rightly match together , the sorrowes of which were losed by Christ , because it was impossible for him to be taken or touched by them . You quarrell also with the translation , which Austen followed , for saying , in illis in them ; though that be the right intent of the text ; and you sticke not to straine Peters words to what higth you list . So that you keepe the words , and alter the sense ; and Austen keepeth the sense , though he vary somewhat from the words . For that was loosed , of which it was impossible Christ should be held , and euen therefore was it to be loosed , because he could not be held therein . But the sorrowes of death or hell were loosed . It was therefore impossible Christ should be held of them ; I meane of the sorrowes of either . The sense then is rightly and aptly taken , though the plurall be put in stood of the singular ; and Caluin himselfe in respect of the sense retaineth that change , though the words doe somewhat differ from the text . l In this sense Peter saith , Christ rose , the sorowes of death being loosed , ●…a quibus impossibile erat ipsum tenert , of which ( sorrowes ) it was impossible he should be held . Now if you or any man els can find vs those sorrowes after Christs bodily death , we are readie to heare you , for they were loosed , when Christ was raised : but if you cannot , as in vaine you haue profered to doe , then must the words be expounded , that though the soule of Christ after death were in hades , euen in the place of torment , where it was not left nor forsaken ; yet the sorowes thereof could not touch him , but he loosed and scattered them , when he was raised to immortality , and heauenly power and glory . persuaded of this point , heare him againe in the same Epistle . p Quamobrem teneamus firmissimè , quod fides habet fundatissima authoritate sirmata , quia Christus mortuus est secundum Scripturas , & quia sepultus est , & quia resurrexit tertia die secundum Scripturas & cetera quae de illo testatissima veritate conscripta sunt . In quibus etiam hoc est , quod apud inferos fuit , solutis eorum doloribus , quibus eum erat impossibile teneri . Wherefore let vs most firmely hold that , which our faith hath being confirmed by most grounded authority , as that Christ died according to the Scriptures , and was buried , and rose the third day according to the Scriptures , and the rest of those things , which are written of him in trueth most cleerely testified . Amongst which this is also one point , that he was in hell , and loosed the sorrowes thereof , of which it was impossible he should be held . This is such a resolution , that if you were soberly minded , and not phantastically conceited , as well in doctrine as in Discipline , you would beware how you crossed the faith of the whole Church without more pregnant and euident matter , then you haue any ; and not thinke it enough to shift with Poeticall fansies , metaphoricall senses , and palpable contrarieties , and falsities , such as few men would fall into besides your selfe . And as for the exposition of Peters wordes , which Austen leaueth indifferent , if it dislike any man ; that concerneth the place of Peters first Epistle the third Chapter , beginning at the 18. verse , How Christ in spirit went , and preached vnto the spirits in prison , who were disobedient in the daies of Noe : Which was the question proposed to him by Euodius , to whom he wrote his 99. Epistle . And of that he saith . q Consider yet , least happely all that which Peter speaketh of spirits closed in prison , which beleeued not in the daies of Noe , omnino ad inferos non pertineat , sed ad illa potius tempora , quorum formam ad haec tempora transtulit : pertaine not at all to hell , but to those times , which Peter compareth with these times . And after large discoursing how that comparison might stand , he concludeth with your words . This exposition of Peters words , if it dislike any , or doe not satisfie , quaerat ea * secundum Inferos intelligere , let him seeke ( in Gods Name ) how to fit the things ( there written ) to them in hell . So that his exposition subiected to other mens liking , did not concerne hell at all , nor Christs preaching there , but the preaching of repentance in the daies of Noah by the spirit of Christ ; and if any man liked not that exposition of Peters words , he might seeke how to make Peters words agree with things done in hell , if he could tell how to performe it . r Moe circumstances of this text ( Acts 2. ) do make affirmatiuely for vs : first Peter plainly graunteth all this matter of Dauid , as wel as of Christ. ] But that I am well acquainted with your pertinacie , I should muze at this insolencie . Peter doth exactly proue , that this prophesie was neuer verified in Dauid , because Dauids flesh saw corruption , as was euident by his s Sepulchre remaining with them to that day . Since then it was not true of Dauids person , that he saw no corruption ; he spake this as a t Prophet , knowing that God had sworne to raise vp Christ concerning the flesh , to set him vpon his throne . You may doe well to leaue this outfacing Scriptures and Fathers , it may seeme a shift for a time , but it will end with your shame . [ u By the whole text it is euident Peter had no reason nor purpose to speake to the Iewes of Christes soule being in hell . ] If you may be iudge , Peter shall say nothing , but what hitteth your hand right . It is more then plain by the whole purport of Peters speech , that he ment to prooue Christ to be raised vp as Lord of all his enemies , and Sauiour of all that obey him . To rise simply from death , was not sufficient to shew the eternitie and soueraigntie of Christs kingdome ; but he must be raised as the only Lord , that should sit on Dauids throne , and haue all things in heauen , earth , and hell , subiected vnto him . From our enemies if hee could not deliuer vs , he could be no Sauiour of ours : he must therefore tread them all vnder his feete , when he rose from death , before we could hope to be freed from them by his force . And to this end Peter expresly maketh mention , that God scattered the sorrowes of death and hell before him , when he raised him vp , that all the faithfull might be assured , as Christ conquered and destroied the diuell in his owne person , when he rose from the graue , so he could and would doe the like for all his members by freeing them from the power of Hades , and conforming them to his death and resurrection . This God had promised to his people by his Prophet , saying : x I will redeeme them from the hand of hell , I will deliuer them from death . O death , I will be thy death . O hell , I will be thy destruction . Repentance is hid from mine eies . This Dauid foretold the Messias should performe , in that his soule should not be forsaken ( that is , left destitute of power or honour ) no not in hell . Of this deliuerance from their enemies , and from the handes of all that hated them , y spake the Prophets , that were from the beginning of the worlde . This was the oath , that God sware to Abraham , that they being deliuered out of the handes of their enimies , should serue him without feare , of sinne , death , or hell . This the Iewes beleeued , and expected in the Messias ; and therefore neither were they , ( I meane the elect among them ) so z ignorant , vnbeleeuing , and stubborne , as you pretend , three thousand being conuerted with this one Sermon : neither was this so strange and vncouth a thing , as you imagine , being so often promised and prophesied vnto them : Neither did Peter intend onely Christes resurrection , as you suppose , his chiefe scope being to shew them the strength and height of Christs heauenly kingdome . And where you flourish , that this was a not subiect to sense , and without all example of the like in the whole law , and namely no figure foreshewing any such thing : these be obiections meeter for perfidious Iewes , then for those that would seeme to be beleeuers . How many points of faith are not subiect to sense ? Christes sitting at the right hande of God in glorie , will you not beleeue , because it is not subiect to sense , and without an example of the like , and no figure foreshadowing any such matter ? Of Christes ascending to heauen , and his returne to iudge the quicke and the dead , haue you any examples or figures in the whole law ? and yet it is no such hard matter to proportion our deliuerance from hell and Satan to the bondage of Israell in Egypt , and the ouerwhelming of Pharoh and all his host in the bottom of the redde sea . The like might be said of Sampsons death , who being weake and bound slew all his enemies ; of Dauid , and Goliah , of Daniell in the Lyons denne without harme , of Ionas lying in the Whales bellie , and such like , which though in all things they match not Christs conquest ouer Satan , and the destruction of him and his kingdome , as no figures can do , yet are they resemblances of that which you so much dissemble . Howbeit , as I said , of Christes birth , buriall , descending to Hades , rising , ascending , sitting in heauen , and comming to iudge , the law did not yeeld any expresse and visible figures , as it did of his death and sacrifice . b We haue seene that Hades hath no such meaning in the Acts ; which yet is the only place whereon you build . This were sufficient to end this argument : but yet it shall be good to trie whether any where hades properly signifieth hell . Verily it doth so signifie no where at all in the Scriptures . Yet I graunt it is and ought to be translated hell in two places , Matth. 16. v. 18. Luk. 16. v. 23. not that the word it selfe doth necessarily signifie hell , but because the circumstances heere doe require that meaning as the fittest and best for these particular purposes . ] We haue seene you beate your braines about Hades to make it any thing rather then tha tindeed it is both by the generall opinion of all Pagan Poets , and by the constant assertion of all the Greeke Fathers . We haue also seene you turne & winde your selfe , you know not whither ; sometimes to haue it the place for soules departed this world , sometimes the state of such soules ; sometimes the power of death , and sometimes the priuation of this life ; and so to crosse and controle your owne conceits , that you could not tell where to set foote without falling . Now as he that is blinde , maketh no difference betwixt day and night , no more doth your wilfull , yet witlesse imagination perceaue any distance betwixt trueth and falshood . And hauing held your owne so well , that no shifting or shuffling can make you ashamed , you will now proceed to a farder triall of other texts of Scriptures , to see whether you can outface them with your fansies and figures , as you haue done them that be already ouerpast . I make no doubt , but if you may sit sole Iudge in your owne cause , you will quickly pronounce for your selfe ; but if you must prooue as well as pronounce , you will make as many errors in your proceedings , as there be holes in a sieue . Howbeit you grant , that in two places of the new Testament Hades is and ought to be translated hell , not for that the word of it self doth so necessarily signifie , but because the circumstances require that meaning . Which is as much as if you said , there are two places in the new Testament , where hades is & must be taken for hel ; neither can you with all your sleights & shifts auoid the same ; the circumstances of the text so euidently demonstrate , the Euangelists tooke hades for hell . This by your leaue is some preiudice to your cause , and a bridle to your boldnesse , that the holy Ghost doth twice in the Gospels by your owne confession vse hades for hell : and why he doth not vse it in that sense in other places , there is no impediment , but your proud will and waste wordes . Saint Luke is so cleere , as no exception can be taken to it , that c Hades is the place of torment after this life ; and not one common place for all in paine and rest , with nothing but a ditch betwixt them . So likewise Christ promised , d the gates of hades should not preuaile against his Church ; where if you defend , that the godly shall not haue their soules separated from their bodies by death , and yet hell may preuaile against their soules , you maintaine two as manifest lies , as a man may vtter . Spite of your hart therefore , Hades must signifie hell in the 16. of Saint Matthewes Gospell ; and so it doth in all other places of the new Testament , though the circumstances of ech place be not so pregnant as these are . And though in the old Testament Zuinglius & Mollerus obserue , The gates of Sheol , and Hades with the Septuagint , may signifie the danger of death approching , when it is referred to the godly , yet Hades in the new Testament neuer signifieth the death of the body , but it is a thing distinguished from it , and consequent to it , as Saint Iohn in plaine words doth witnesse . his name , that sate on the pale horse , was Death , and Hades followed after him ( or close to him . ) e The worthie Master Bucer noteth well saying ; Diues non simpliciter scribitur esse in hade , sed in gehenna quia in torment is & flammis . The rich is not said to be simply in hades , but also in hell : because he is said to be in fierie torments . ] Master Bucere I honor for his learning and Religion , yet not so , that all his words are Gospell , or that I receaue him afore or against all the Fathers . And by his leaue in this place his wordes are out of square . He saith , The Rich man is not simply written to be in Hades ; but if mine eyes were matches , when I read Saint Lukes Gospell last , it cannot be more simply written then it is there . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And in Hades , lifting vp his eyes . Now what place Hades is , the Euangelist expresseth , when he saith ; being in torments . Had Hades beene vsed alone without explication , men might and would haue questioned this , as they doe other places , where Hades is vsed alone . But Luke noting afterward , what manner of place Hades is , euen a place of Torment , he prooueth exactly that Hades alone without any addition ioyned to it is vsed for hell in the new Testament . [ Will you g conclude from this , as you doe about Abyssus ? In the Reuelation and in Luke Abyssus is vsed to signifie Hell. Therefore it signifieth Hell in the Romanes , or therefore euery where properly it signifieth Hell. ] If Abyslus be the bottomelesse pit properly , and hell be so called both in the Gospell and in the Reuelation ; and no reason can be giuen , why either the graue , or the Sea should properly be called bottomelesse ; then since figures are not to be brought into the Scriptures but vpon necessitie , you must shew vs more necessitie , then hitherto you haue done , why hell may not be vnderstood in that place , or else we must cleaue to the naturall sense of the word , and leaue your figures , till you can better fasten them . That Abyssus may metaphorically be applied to other things , I neuer denied ; but in Saint Pauls words to the Romans you must shew vs a pit , that properly is bottomlesse and opposite to heauen ; and to which Christ descended , before you can exclude hell as not ment by the Apostle in that place . But of this I haue spoken before , whither I referre you for fuller answere h death sometimes is the 2 death , ergo , it is so Acts 2. 24. ] The sorrowes of the first death end with this life , and in the graue there is neither sorrow nor sense . But the sorrowes of that death , which Peter ment , were loosed at Christs rising to life . Those were therefore the sorrowes of another death , which must be the second death , which were loosed and scattered with Christs resurrection . Againe the text hath there a double reading ; death or hades . Then that death must be vnderstood , which is in hades , and not the sorrowes and paines , which are in this life ; since hades by your owne confession is a state opposite to the world . Thirdly , the loosing of the sorrows of that death which Peter there intended , prooueth Christ to be Lord of all . But a simple rising vnto life againe prooueth no such thing . That therefore was neither pertinent nor sufficient for Peters purpose . i Next let vs consider , and thou Capernaum ; which art lift vp to heauen , shalt be brought downe to hades , to destruction . I say hades heere is not hell ; but the destruction of Capernaum the city . Christ threatneth the city it selfe with destruction , and razing out from the face of the earth , which he meaneth by hades . The inhabitants the wicked people thereof he threatneth with damnation in hell . ] A graue and wise construction . Christ threatneth the stones and timber of the city with hades for not hearing his word , and regarding his miracles . In the 20 verse of this very chapter , where it is said , k Christ began to vpbraid the cities ( whereof Capernaum was one ) because they repented not ; of whom spake Christ of the men , or of the wals of those cities ? it may be you will find out repentance for stones ; but our Sauiour nameth the place for the persons , which is as vsuall in the Scriptures , as any thing may be . l Ierusalem , Ierusalem , which killest the Prophets , and stonest those , that be sent vnto thee . Christ speaketh not there of the housen , but of the Inhabitants . So doth he heere ; for neither were the stones of this city capable of repentance , nor exalted vp to heauen , nor intelligent of Christs words or works , nor punishable at the day of iudgement ; all which things Christ heere ascribeth to Capernaum . Then if the stones of Capernaum were not exalted to heauen , they were not threatned by Christ , to be depressed downe to hades . And so hades heere was not threatned to the place , but to the persons . Now the persons by your owne confession , and by the righteous iudgement of Christ , were threatned with damnation in hell . Hades then in these words of Christ doth exactly signifie hell , and implieth as much as followeth in the next verse ; It shal be easier for the land of Sodom in the day of iudgement , then for thee ; Which is likewise spoken to the city , though ment of the vnbeleeuers there . Now if we make the former words interrogatiue , as some Greek copies haue them , and the Latin translator putteth them , And thou Capernaum wilt thou be exalted to heauen ? You must giue will to stones , as well as sense , before these wordes can agree to the city it selfe . The Gospell of Saint Matthew translated into the Hebrew tongue long before Saint Ieroms time , ( if it were not written in Hebrew by the Euangelist himselfe , as Ierom thinketh , ) thus expresseth the words of our Sauiour . m n And thou Capernaum , wilt thou be exalted to heauen ? adh Gehinnom têredi , thou shalt descend to Gehenna . And if that which you haue said all this while , haue any trueth in it , that hades is the priuation of this life or power of death ; had the stones of Capernaum euer any life , that they might be depriued of it , and come vnder the power of death ? o It is not so often applied to other things ; notwithstanding we may find it applied to other things , as where Plato ( which you stumble at ) sayth in hades were birds , beasts , trees , flowers fruits . I deny not but they had toyish cōceits , but wise mē may see how their meaning was these vnreasonable creatures being once brought to destruction , they yeelded hades to them also . ] Is it not enough to draw the Scriptures to Platoes fabulous conceits , but you must grosly falsifie Plato to fit your new made hades ? Where Plato saith , there were p trees flowers , fruits , and beasts in hades , doth he not there also say , there were p men that liued long , and without sickenesse , and temples , in which the Gods dwell familiarly , and that p to see these things , is the sight of the blessed ? Was this ment of destruction , as you expound your hades ; or was it a Pagans imagination of an earthly heauen farre aboue vs , in which he described all things heere found with vs , but in greater perfection and excellencie , then here on earth ? thus wrest you not only the words of our Sauiour from their right sense , but you force other writers directly against their words and meaning that you may seeme in them to haue some shew for your licentious exposition of the Scriptures ; as heere you plainely peruert Plato , to make a preface to your mistaking destruction in steede of perfection . The like wrong you offer to Plutarke , whose name you abuse without either word or syllable sounding towards your intent , as if you ment to ouerthrow the whole world to enlarge your hades . q Thus it seemeth Moses also vseth Sheol , when he saith men , women , children and cattell aliue , yea houses and riches went to Sheol . ] If Moses had sayd so , calling that vast and deepe gulfe of the earth , into which the tents and stuffe of Corah and his companie fell , Sheol ; yet vnlesse you can prooue , that the citie of Capernaum was in like sort swallowed vp ( housen and implements aswell as men ) in the same deepe gulfe of the earth , Moses Sheol maketh nothing for the ruine and destruction of cities , where the buildings thereof fall to the ground , and lie on the ground , as in decayes they doc . But though you were both with Plato and Plutarke , thinking it no sinne to father your fansies on them , you may not doe the like with Moses without more blame then you will willingly beare . Moses hath no such wordes , that houses and riches went to Sheol , but they were swallowed vp in the cleft of the earth , as well as the rest ; yet nothing went to Sheol , saue what was liuing , because the Scripture saith , they descended aliue to Sheol . Now if you can proue tents and houshold-stuffe to be aliue , you may chance to say somewhat , though not much , for your destroying Hades ; but if that be false and absurd , then haue you no words in Moses to proue that riches went to Sheol or Hades . The words of Moses are plaine enough , and exclude as well your cattell , as your cofers from Hades . r If the earth open her mouth , and swallow them ; and all that they haue , and they descend aliue to Sheol , you shall know that these men haue prouoked the Lord. Themselues descended aliue to Sheol , the rest was swallowed vp by the earth . s For the ground brake vnder them , and the earth opened her mouth , and swallowed them , t and their housen , ( or families ) and euery man that belonged to Corah , and all ( their ) substance . u And they descended , and all ( the men ) that pertained to them , aliue to Sheol . Who pertained to them , the Scripture expresseth before , namely their wiues , their children , and their families . All their goods were swallowed vp in the gulfe of the earth , but of the men that were liuing and belonging to them , and not of their cattell , the Scripture saith ; they descended aliue to Sheol . That they had any cattell at this time saue for sacrifices , it cannot be prooued : they did eate no flesh of beasts , nor y bread ; x garments they changed not , on foote they trauelled , seruants they had to do their z workes and to beare their burdens : and yet were it granted , they had some cattell for carriage ; they kept them not in their tents , which were swallowed vp in the cleft of the earth . These are Moses wordes to the people ; a Depart , I pray you from the tents of these wicked men , and touch nothing of theirs , least you perish in all their sinnes . For their tents , with all that was in them , fell into the earth , and the persons descended aliue to Sheol . Now that they descended aliue to hell , not only the auncient Fathers , b Cyprian , c Ierom , d Basil , e Austin , f Epiphanius and others teach , but our new writers therein agree with them ; as namely Pellican in Numerorum ca. 16. vers . 32. Aretius in his problemes de inferno loc . 162. Bullingere in 28. cap. Mat. de morte aeterna . Gualtere . homil . 89. in Esaiam . & homilia 158. in Lucam . Lauatere in ca. 15. Prouerb . vers . 24. So that you must seeke farder for your Sheol and Hades of vnreasonable beasts ; since to descend aliue to Sheol , is the terrible iudgement of God against seditious rebels , and not against sheepe or oxen . g After this maner also those sheepe in Sheol ( which you turne to the worst ) may be vnderstoode . ] If you can prooue there be sheepe in Sheol , we will giue eare to it ; but if you tell vs nothing besides your seeming and saying , you shew your selfe to be like a sheepe out of Sheol . And here the Reader may see , how certaine a leader he shall haue of you : for in the halfe of this one side you deliuer six or seuen expositions & resolutions with no better warrant , then * It seemeth , & this may be ; and yet with these you patch vp your predicament of Hades to containe all things , euen stones , cattell , and sheepe . But hath this any seeming worth the speaking of , that because Dauid saith of the wicked , like sheepe they lie in Sheol ; you should conclude , ergo there be sheep in Sheol ? you need not feare my turning of this to the worst , I cannot well turne it to worse , then it is . The wise man saith , h be not like a Lion in thine owne house . Doth that inferre euery man to haue Lions in his house ? i Thy children , saith the Psalmist , shal be like oliue plants round about thy table . Hath euery good man therefore Oliue plants about his table ? The wicked be in Sheol like sheepe ; that is , either k bound hand and foote , and cast into vtter darkenesse , as sheepe are bound by all foure , when they are prepared for the slaughter ; or voide of reason and vnable to helpe themselues like sheepe . That the word Sheol standeth next to sheepe in the Hebrew , and the verbe commeth after , Like sheepe in Sheol shall they be put ; is the occasion , but no iustification of your error ; since the verbe ( they shall be laid or put ) hath no sense at all , except you repeate Sheol with the preposition after it , and say ; they shal be laid in Sheol like sheepe . So that vnlesse you will bee more then like a sheepe , you must leaue this kind of collecting . Your quoting of the Prophet Abacuk , and of the Prouerbes to shew that all things are in Hades , because neither Hades nor death can bee satisfied , is much like your sheepe in Sheol . Doe proud men couet chaulke and chibols , because in the same verse it is said , they can be no more satisfied , then death and Sheol ? I winne not ; but rather as death and Sheol cannot be satisfied with bodies , and soules of men , which are things by them desired and receiued , no more can the proud oppressour be satisfied with the spoiles of many countries , but seeketh l to gather vnto him all nations , and to heape vnto him all people , euen as death and Sheol doe . The place of the Prouerbes , which you bring , ioyneth with Sheol m a barren wombe ; and the earth , which cannot bee satisfied with water . And thence you can no more conclude , that all kind of creatures are in Sheol , then that they are in a womans wombe , which is barren . And but that I see men loose their wits , aswell as their senses in Hades , I should much maruaile , what were become of yours all this while , that speake not onely so impertinently and vntowardly , but so absurdly and ridiculously , that men will stoppe their eares for very shame , if you will not stoppe your mouth . n Yet we must comeneerer . You alleage two friuilous proofes of sheols signifying hell : viz. when it hath opposition to beauen , and situation as the lowest . For the situation of hell it is a secret , which Gods word hath not reuealed at all . Neither ought we to determine , as you very rashly doe , if hell be any where , there can be no doubt , but it must be in the lower parts of the earth . ] You , that haue ranged so farre both from the trueth , and from the matter in question , had need at length come somewhat neerer . The proofes produced by me , that Sheol , when it is opposed to heauen , or described to be in the lowest parts of the earth , importeth hell , are not so friuolous as your follie maketh them , they are grounded on better and surer rules of holy Scriptures , then are your toyes of birds , and beastes in Hades . And first touching the place of hell below in the earth , which you labour to crosse as much as you can ; though I before haue shewed the constant opinion of old and new writers , yet can I be content to reason it farder with you , because you and your friends are deuising new hels and heauens , euen as you are hammering of a new Hades . That hell is p a place of torment , the Gospel is euident . Being a place , it must be either in heauen aboue vs , or in earth beneath vs , except you will coyne vs a new Creede and say , God is creator of heauen , & earth , and of hell also , which is neither in heauen nor in earth . But you may not controle the Creede , except you will also correct the Scriptures . For that diuision of the created world into heauen and earth is witnessed in infinite q places of holy Scripture to be most sufficient . Hell then , since it is somewhere , must be within the earth vnder vs , except you will make it a part of heauen ouer vs ; and then must men ascend to hell , as they doe to heauen , and no longer descend . But the Scriptures are plaine , that hell is beneath vs , if they make mention at all of any hell , which perhaps you will call in question , as well as you doe the rest . Those , whom the Apostle calleth r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which stoupe to the power of Christs kingdome , and confesse him to be their Lord ; who are they , but reprobate and condemned men and Angels ? and where is the place of the punishment , but vnder the earth , since dead bodies can neither yeeld subiection , nor make confession vnto Christ ? you selfe graunt , s Abyssus in the Scripture doth signifie a vast and deepe gulfe in the earth ; and Abyssus is a place , whither the Diuels feare t to be sent , & where they are u chained and bound , when pleaseth God. Now euidently by the Scriptures from this Abyssus to the earth is an x ascent no descent . And therefore the dungeon for diuels , which is hell , is vnder vs that are in earth , not aboue vs. The very name of Gehenna , vsed by our Sauior for hell , & confessed by you to be the most proper name of hell , doth it not conuince hell to be Gehennam ignis , a vale of fire ? and where are there vales , but in earth ? hell is called Ge-hinnon saith Peter Martyr , y because a vale being a low and deepe place doth resemble hell , quod infra terram esse creditur , which is beleeued to be vnder the earth . The pit & lake also , which are words vsed bythe holy Ghost to expresse hell , as ( z the pit of perdition , and a lake burning with fire and brimstone ) doe confirme the same , since there are no pits nor lakes , but in the earth . By Moses God saith , b A fire is kindled in my wrath , and shall burne to the lower Sheol , and inflame the foundations of the Mountaines . A man would thinke these wordes were plaine enough to prooue the lower Sheol to bee vnder the foundations of the hils , and that there burneth the fire of Gods wrath , with which the wicked are punished after this life . Of the c lower earth I haue spoken before , and prooued it to be equiualent with hell in the iudgement of the best Hebraicians and Diuines of our times . And if the lower earth be hell ; then is hell without question in the lower parts of the earth . Bullingere saith . d As touching the place of punishment , where the soules and bodies of the wicked are tormented ; the Scripture simply pronounceth , saying ; the wicked descend to hell : vnde constat inferos esse infra nos e in terris constitutos , whereby it is certaine , that hell is beneath vs , that abide heere on earth . We must throughly maintaine against scoffing Epicures , saith Gualtere , that there is a certaine place prepared for the wicked , into which their soules straight after death , and their bodies after the resurrection are receiued . Of which ( place ) Moses speaketh when he writeth , that Core , Dathan and Abiram were swallowed vp with the gaping of the earth , and descended aliue with all theirs to hell . But hauing treated thereof in sundrie places before , I will end with a verse of Sibyllaes prophesie ( alleaged and allowed for a Christian trueth by f Lactantius , g Austin , and h Prosper ) where speaking of the last iudgement , and the signes and consequents of that day , she saith . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The earth gaping , ( or cleauing in sunder ) shall then shew ( or lay open ) the very Tartarean Chaos ( or dungeon ) of hell . i You know the Apostle mentioneth the Aire , and that on high , as being the place of diuels . Notwithstanding farre be it from me to affirme , that hell certainely is not beneath . Yet your pretended Scriptures are meerely forced to prooue it . ] Your are lighted iust on Master Broughtons argument , whose folly hath filled many sheetes afore , and now all his Religion , learning and reasons are emptied in the fourth part of one poore printed sheete of the lesser size of paper . Onely in this he shewed some witte , that he foresaw of such brainesicke stuffe , the least would be the best . But doe you vnderstand ( for he is not worthy an answere , who can frame himselfe to nothing but to rage and riddles ) that , which the Psalmist saith of the elect Angels ; God shall giue his k Angels charge ouer thee , to keepe thee in all thy waies ? or which the Apostle saith , l They are all ministring spirits sent foorth for their sakes , which shall be heires of Saluation ? Doth this prooue there are no Angels in heauen ? I troe not . Their office is here to attend and defend the faithfull , and yet heauen is the place of their habitation , whither they repaire with vnspeakeable celeritie , when their speciall seruice is finished . So the diuels haue hell appointed for the place of their condemnation , and thither they cary , and there they torment the wicked , as also they are commaunded to the deepe , and chained there at Gods becke ; notwithstanding some of them are by Gods wisedome and patience permitted to wander in the ayre , and compasse the earth , to tempt the wicked , to trie the godly , to shew their power vpon the creatures , and bewray their malice against the Church of God. Wherefore the ayre and earth are the places of their seeing and assaulting vs , but hell is their home , to be remanded thither vpon any the least occasion , when pleaseth God. The griefe , terror , and torment of their inward confusion , obscuration , malediction , and condemnation they alwaies beare about them , and within them ; being no way freed or eased of that , wheresoeuer they goe ; but they are often spared from the place of torment , which is the deepe , that they feare and shun , and yet know they must all thither at last to be terribly and eternally plagued and punished there for all their hatefull impieties and villanies . They therefore ( during the time of our warfare & conflict with them , ) gouerne the m darkenes of this world , and n Rule in the Ayre , yet not all , nor onely there ; they haue their chiefe , their powers and principalities , and their kingdome is not diuided against it selfe : yet the strength and terror of their kingdome is in hell , which they neither doe , will , nor can forsake , how fearefull soeuer the place be to themselues , as well for the present paines there , as for remembrance it shall be in the ende of the world their perpetuall prison , when their torments shall be exceedingly increased , and they not suffered to start from thence . The Scriptures which I brought you say are meerely forced to prooue Hell to be beneath . ] And why ? because Sheol in the Scriptures by your conceite doth no where signifie hell ? that o Sheól is a vast and deepe gulfe in the earth , the bottome whereof we know not , your selfe admit . Then if the wicked dead or aliue descend to this vast deepe and vnknowen gulfe in the earth , whither go they I pray you ; to the graue , or to hell ? To goe aliue to the graue were somewhat strange , and yet the graue is no deepe nor vnknowen gulfe : but to descend aliue or dead to the bottom of the earth were more stranger , if hell be not ment by that gulfe in the earth . And if no more be ment by descending aliue to Sheol , then to fall aliue into a cleft of the earth & there to die : the terrible iudgement of God executed on Core and his companie for their rebellion , in the sight of all Israell , is vtterly cluded , since to fall into a deepe well or Cole-pit , and there to die , is as great a punishment as they suffered , and is a descending aliue to Sheol , as theirs was . And where is the fire of Gods wrath , p inflaming the foundations of the hils , and burning to the bottome of Sheol ? is that also in your gulfe of the earth ; and not in hell , which Moses saith is the lower Sheol ? And how can dead men , whose carkasses either lie on the earth q vnburied , as the King of Babylon did , or are layed in their graues , descend to r Sheol beneath , or to s the lower earth ; if neither of these import hell , but a vast and deepe gulfe in the earth , whither dead bodies neuer come ? this for the Situation of Sheol ; what say you now to the opposition of Sheol , to heauen ? t Euery opposition betweene Shammaijm the heauens or skies and Sheol doth not signifie the opposition betweene heauen and hell . Shammaijm thus placed signifieth the skies , not the very place of Gods heauenly glory in the presence of God , which in English we call heauen . ] When Sheol is opposed is opposed in the Scriptures to Shammaijm , the ground of the opposition is either the heigth of the one , and the depth of the other ; or the glory and felicitie in the one , and destruction and miserie in the other . In those three places , Iob 11. vers . 8. Psal. 139. vers . 8. Amos 9. vers . 2. the perfection , presence , and power of God are expressed to be higher then Shammaijm , and deeper then Sheol . Now doth your religion serue you to restraine any of these three to the skies and the graue , and not to make them superior to the highest heauen , and deeper then the lowest Sheol ? Shammaijm , you say , is the skie , as well as the heauen of the blessed . Shammaijm is the ayre also , where birds flie ; as well as the skies . Doe you therefore thinke it a meete comparison for the presence or power of God , to say that , if you clime to the top of an high steeple , which standeth in the ayre , the hand of God can reach you there ? as though it were enough for the perfection , presence , and power of God to reach to the skies , and you were skant resolued , whether you should graunt it to stretch any farder . But though you cauill with Hades , quarrell not with God. His perfection , presence and power are infinite aboue the highest heauen , and beneath the deepest Sheol ; yea these comparisons do not match him , but leade vs to those places , where the most wonderfull workes of God are , to which no man liuing can ascend or descend ; much lesse can we search or attaine to the heigth or depth of him or his perfection , presence , or power . And this is so plainely comprised in those places , that none but an irreligious and impious conceiter will doubt thereof . u Canst thou by searching sinke out God , or trace the Al●…ghtic to his perfection ? saith the booke of Iob. the heauens are high ( where his glory dwelleth ) what canst thou doe ? it is deeper then Sheol , how canst thou know it ? Shall it sui●…ce in this place to say , the cloudes are high , the starres are higher , all which we see with our eyes , and can obserue their course : or must we cast our thoughts on the highest heauen , wherein we neither see nor know any thing , but what God reuealeth by his word , and which is the chiefest place of his perfection ? So Dauid . Whither shall I flie from thy presence ? If I ascend into heauen , thou art there : if ●… get downe to Sheol below , thou art there also . If I take the wings of the morning and d●…d in the furd●…ct parts of the Sea ( there ) thy right hand shall hold me . Ascending to the highest , descending to the lowest , and going to the fardest , we passe through all places . If God be then in the highest , in the lowest , and in the midst ; whither can we flee from him , who is euery where ? all places being here contained , the highest heauens are not omitted . The Prophet Amos hath the like both purpose and partition , where God assureth Israel , they cannot decline his hand , whither soeuer they could or would goe ; whether y to heauen on high , to Sheol below , to the bredth of the mountaines , or to the depth of the Sea. If out of his diuision you exclude hell or heauen , as places whither Gods hand can not reach , doe you not with your impertinent Sophistrie broch vs a manifest heresie ? wherefore Shammaijm here is any or euery part of heauen , euen as the earth is diuided by bredth and depth , into the hils , the Seas , and Sheol vnderneath , which is here conuinced to be in the earth , because God saith ; though they digge into Sheol ; teaching vs that the lowest Sheol is in the earth , which onely can be digged , and not either in water or aire , which can not be digged . As for the 14 of Esay , from which Christ deriued his threatning to Capernaum as resembling the pride and deseruing the punishment of the king of Babel ; the words there are so direct for Shammaijm to be the highest heauen , euen the place of Gods throne , that you thought best to skippe it ouer with a false translation , and not to trouble your selfe any farder . The pride of the King of Babylon , is there thus expressed . z Thou saidst in thine heart , I will ascend to heauen , and will exalt my Throne aboue the starres of God. a I will ascend aboue the higth of the clouds , and wil be like the most highest . b But thou shall be drawen downe to Sheol ; euen to the sides ( or lowest parts ) of the pit . Shammaijm comprising three regions at least ; the clouds , the starres , the place of Gods throne ; the king of Babylon in his proud ambition said , he would ascend aboue the higth of the clouds , aboue the starres of God , and would exalt his throne like to the most highest . I hope Shammaijm here , to which the king of Babylon would ascend , was neither the clouds nor the starres ( they both are by name excluded : ) and consequently not the skies , as you fasly translate the Prophets words ; but it was the resemblance of Gods throne , and the place of his glory , to which that proud tyrant aspired . Neither ment he there to be one of Gods Saints , as you would childishly chalenge your opponent , but what place of glory others get at Gods hands by obedience and humility he would in his arrogant heart assume vnto himselfe with rebellion and emulation of Gods greatnesse ; euen as Adam and Eue neuer ment to be Saints , when they accepted the Diuels offer , c ye shal be as Gods , but desired no longer to be subiect to God , and sought to get a similitude , if not an equality with God. So did the King of Babel affect to be like the most highest ; though he were fardest from it of all others . For the Prophet doth not in these words expresse , what the king of Babylon was indeed , but what his arrogant spirit conceaued in thinking there was no God greater then himselfe . This monstrous pride of his being the higth of all impiety and blasphemie , what reward in your conscience was it worthy to haue ? a plaine no being any longer amongst the liuing ? which you say Daniel affirmeth of d the Messias ; or a iudgement proportionable to his wickednesse , that is to be cast downe to the bottom of hell , for exalting himselfe to the top of heauen ? Your spinning of cobwebbes about e an inglorious destruction , is no way sufficient for this offence , except you meane destruction of body and soule in hell , with the sight and shame of his folly : and so if you ioine the vtter and eternall destruction of his person and his pride , you agnise Sheol to be hell , as I doe ; and haue not the witte to see , that when a man is taken hence to that terrible and intolerable vengeance , all worldlie things first faile him , and the remembrance of his forme : plenty and glory augmenteth the griefe of his present penurie and misery . Els how auoide you contradiction as well to the trueth , as to your selfe in your two signification of Sheol ? Sheol opposed to Shammaijm , you say * signifieth not hell the place of torments , but a●… vast and deepe guise onely , or pit in the earth , the bottome where of we know not . If you deriue this vast and deepe gulfe in the earth , from the warrant of holy Scripture , I must aske you ; first , how many of these gulses the scripture admitteth to be in the earth ? & next , what vse there is of them ? The Scripture mentioneth the lower Sheol indeed , so called in respect of the higher , which is the graue , common to the bodies of good and bad . Other Sheols in the earth the Scripture knoweth none . Now for whom is this lower gulfe in the earth prouided ? for men ? or for oxen and sheepe ? which you were placing there euen now by warrant pretended from Moses and the Psalmist , but that you fouly mistooke the words of both . When God openeth the earth to swallow vp men , and all that belongeth to them , as he did to the rebels in the wildernesse , he hath roome enough in the earth to couer and close that , which doth not descend to Sheol , without your vast and deepe gulfe . If you confesse this vast and deepe gulfe in the earth , to serue for wicked men after death , then come you neerer to the Scriptures , but as neere to hell . For Dauid saying vnto God ; " Thou hast deliuered my soule from the lower Sheol ; declareth the lower Sheol to be a receptacle for the soules of such , as God doth not shew mercy vnto . Salomō saith of such as haunted harlots , i Her guests are in the depth of Sheól . Moses telleth you , k The sire of Gods wrath burneth to the lower Sheól . In the lower Sheol then are the soules of the wicked , and fire there burning for them . If your vast and deepe gulfe in the earth be all one with this , we know the place to be hell and the vse thereof the punishment of the wicked . If it differ from this , you must tell vs by the word of God , wherefore it serueth . For that a vast and deepe gulfe in the earth should be nothing els , but an abolishing of l any visible creatures hence or that this should be the most proper sense of Sheol , and your vast and deepe gulfe a resemblance thereof , this hath neither top nor toe . If Sheol be properly nothing but a priuation , how can it be a vast and deepe gulfe in the earth , or what proportion or similitude hath the one with the other ? These are therefore nothing but your fictions imagined of your owne braine to delude the Scriptures , and to auoide the lower Sheol indeed , which is the place of torment for the damned . How Capernaum was exalted to heauen , whether in her owne proud conceit after the example of the king of Babylon , of whom Esaie speaketh ; or whether Christ ment , that by reason of his often preaching and working miracles amongst them , the kingdome of God was in the midst of them , but not receaued nor regarded by them , which some thinke to be the meaning of this place : I stand indifferent , so long as we keepe Sheol opposite to heauen , I meane not to the clouds , nor to the skies , as you would shift the matter , but to the place aboue , where the way of life is , and the brightnesse of Gods glorie , that thereby we may conceaue in the lower sheol darknesse and death for euer , euen as in the higher sheol , both are for the time . m The way of life , saith Salomon , is on high ; ( neither in the clouds nor starres , but in the seat of the blessed , euen in heauen ) to him that declineth Sheol below . Where speaking of eternall life , ( since bodily life is heere on earth ) he warneth vs , that eternall death is in sheol below . The rest of your stuffe is not woorth the sticking at . For what if God by Ieremie threatned Babylon , that though n her walles were thicke , and her gates high , the one should be broken , and the other burned : and though she should mount vp to heauen by raising her walles neuer so high , yet her destroyers should come from God : Doth this being spoken of the walles and gates , which should be razed , prooue that her walles and gates should descend to Sheol ? Where hath the prophet any such words of the walles , gates , or buildings of Babylon ? And for you to expound Sheol by what you list , is a larger commission , then I know any you haue . I haue no doubt , but walles and gates cannot reach vnto the clouds , much lesse to the starres , and therefore heauen applied to them standeth for that which riseth on high in the aire ; but that the pride of the king of Babel , lifted it selfe aboue the clouds and starres ; I haue prooued by the plaine report of the Prophet , against which no exception can be taken . o Next let vs view the Corinthians . O death where is thy victorie , ô hades , ô destruction , or ô power of death , where is thy sting ? Heere it is referred to the destruction of the whole and intire persons of men taken away by death out of this world . ] What is now become of your world of soules , which you so often vrged as properly signified by hades ? What is become of your vast and deepe gulfe in the earth ; which sheol and hades did import , as yon told vs but euen now ? Nay , what is become of your destruction of stones , and their descending to Hades . which you said was threatned to Capernaum ? Are all these out of date , and in euerie new place must you be forced to frame vs a new Hades ? You will rest somewhere at last , if it be possible for your vnquiet head to haue or like any rest . Well now then hades is the p destruction of the whole person of man taken out of this world by death . And why should not hades heere be taken for hell ? [ The whole scope and drift of the Apostle heere , is to speake of the resurrection of the bodie , and you graunt it . ] What then ? The Saints receauing their bodies endued with immortalitie , may they not reioice in their deliuerance from corruption , and insult , as hauing then the full victorie , ouer hell and death ? q Our full deliuerance from hell and from Satan is obtained in this life , as it is written , we being deliuered from our enemies , and from the handes of all that hate vs. ] We are so deliuered from their hands or power , ( which is all one ) that we shall not need to feare them ; but we are not yet actually freed from their snares , since we daily must pray , not to be ledde ( or left ) into temptation ; neither are all our enemies yet fully destroied ; since as the Apostle saith ; r the last enemie , that shall be destroied , is death . If all Christes enemies were put vnder his and our feete , he should no longer raigne as Redeemer and Sauiour of his Church ; s for he must raigne till he hath put all his enemies vnder his feete , and then shall t deliuer vp the kingdome to God , euen the Father , which is not before the end . And yet were all things granted which you intend , it helpeth you not one whit : for may not the saints giue thankes for all euen then , when all is fully finished , though part be before perfourmed ? And may they not iustly reioice against all the power of Satan , I meane sinne , hell , and death , when the last enemie is in sight conquered , though they be formerly freed from sinne , and fully deliuered from the danger and feare of hell ? u Your speech is very bad and scandalous , where you say the bodies of the Saints lying in their graues , are in the diuels walke . x For then the graues , where bodies lie senselesse , are a part of hell properly taken . ] You told vs euen now , that the aire on high was the place of diuels , & thinke you much that vpon occasion I should say the graues vnder the earth are within Satans walke ? The booke of Iob saith , y Satan compasseth the earth , and walketh in it . And Peter confirmeth the same , saying , He z walketh about , seeking whom he may deuoure . So that the diuels walke ( for all your saying ) is farre larger then hell . And if our Lord and master most truely said of the woman , which was crooked , and could not lift vp herselfe in any wise , that a Satan had bound that daughter of Abraham , lo , eighteene yeeres ; may not the dead bodies of Abrahams children be in Satans walk , as well as their liuing bodies be in Satans bands ? And you , that be so curious in other mens speeches , doe you looke to your owne ? Doe not you defend , that the soules of the blessed in heauen may be said b to be in inferno , and c vnder the power of death , whereof the Diuell hath the rule by the Apostles doctrine ? [ d we being heere truely iustified by Gods grace are fully freed , and deliuered from all the power of our enemies . ] Are we so fully freed , that we can neither sinne , nor die ? or are sinne and death no parts of Satans power ? When I speake of a full conquest ouer hell and death , in both parts of man , soule and bodie , which is not performed before the bodie rise to glorie ; you turne it , as if I professed our redemption from hell to be imperfect till the last day . And when I mention with Saint Paul the redemption of our bodies from corruption , which shall not be before the resurrection ; you would inferre thereupon , if you could tell how , that the bodies of the Saints e remaine subiect to the power of hell , to the curse of the law , and to the claime of Satan . Thus you runne on , like a riotous spaniel , chalenging vpon euery foote , but finding nothing . With like wit and trueth you inferre vpon my wordes , where I say the death of the body was inflicted on mankind as part of the wages of sinne , that therefore f the godly must pay a part of their owne redemption and satisfaction for sinne ; and then Christ was not our onely and absolute redeemer . But which way doth this follow , can you tell ? punishment for sinne is in our persons neither redemption , nor satisfaction for sinne ; in Christs person it was both . Know you not the difference betwixt Christs person and ours ? g But I say pa. 216. that the bodies of the dead Saints are in the possession of hell , and in the handfact of hell . ] In wresting and wrangling is all your grace . Where some auncient writers seeme to say , that Christ deliuered h some of the Saints out of the present possession of hell ; all the defence ( I said ) that could any way be made out of the Scriptures to excuse this , was to take hell improperly for the sting and wound of bodily death , which Satan the ruler of hell procured to man by sinne . For sinne , death , and corruption are the workes of the Diuell , which Christ came to dissolue . i God made not death , as the wiseman obserueth , but created man without corruption ; and through the enuie of the Diuell came death into the world . This then being one of the wounds , which Satan through sinne gaue vnto our first father and all his ofspring , this is not perfectly cured , but with the resurrection of our bodies to eternall life , though the poyson of this wound bee in the meane time allayed , and the danger secured . And thus , whiles I seeke to mitigate other mens wordes , and to extenuate the name and power of hell , vnderstanding thereby nothing but the dissolution of mans life , and corruption of mans bodie , which Satan occasioned by sinne ; you make the Reader beleeue , I take the name of hell properly for the power and right , that hell hath ouer the bodies of the wicked , and teach , that the Saints are not deliuered from hell , till their bodies rise from death , which when you list you can find to bee refuted elswhere by me ; and therefore to be no part of my meaning heere . How death is an enemie , which must be destroyed , aswell as sinne and hell , we neede not your commentarie ; except it were stoared with better Diuinitie . It hindreth the Saints . you graunt , k from enioying their appointed felicitie , yet as a peaceable and quiet stop . Ascribe you this peace and quietnesse to their bodies voide of life and sense , or to their soules staied from the full fruition of eternall glorie by that meanes ? And troe you , the soules of the Saints be well and quietly content to lacke their appointed felicitie ? not at all to desire it , or not earnestly to pray for it ; were plainly to loath it , and not obediently to expect it . Wherefore they exceedingly affect , and instantly pray for the destruction of this enemie , that keepeth their bodies in dishonour and corruption , and hindereth their spirits from enioying that glorie , which shal be reucaled in the last time ; which appeareth by their vehement prayer in the Reuelation ; l how long , O Lord , holy and true , doest thou not iudge , and auenge our bloud on them , that dwell on the earth ? Where they in heauen seeke not reuenge on them , for whom they prayed in earth , but they expresse their continuall and ardent desire for that day , when they shall be wholy conformed to Christ their head . And when they are willed to rest for a season , they gladly submit themselues to the will and wisedome of God ; but meane while they hate death , as an hinderer of that blisse and ioy , which they so much loue and long for ; and shall no doubt reioyce exceedingly , when this last enemie is swallowed vp in victorie , as the rest were before . But let death be an enemie which way you will , how doth this conclude , that Hades here ( 1. Corinth . 15. ) in no sort signifieth hell ? m The very text seemeth thus to expound it selfe , saying , where is thy sting O Hades ? the sting of death is sinne . Where the later seemeth a direct exposition of the former , noting these two wordes , ( Hades and death ) as Synonymas for one thing , being applied to men . ] When you talke of the text of holy Scripture , you should not leaue the wordes , that are extant in all our printed copies , retained and alleaged by the best and most of the Greeke Fathers , as likewise of our new writers ; and cleane to the single conceite of some one man taking vpon him to correct all the printed copies , that euer he saw , and of his owne authoritie to alter the Originall . I doe not therefore by your , and his leaue admit this for Saint Pauls text ; since it is his priuate change of the wordes in the Greeke against all the copies , that are either manu-scripts or printed at this day . His owne confession is this . n Contrario ordine legunt hunc locum , non modo Graeci omnes codices , quos inspeximus sed etiam Syrus & Arabs interpretes . Not onely all the Greeke copies , that we haue seene , but the Syriack & Arabick Interpreters read this place in a contrarie order ; that is , they put these words ( ô Hades where is thy victorie ? ) in the last place , which you set in the first ; and the other words ( ô death where is thy sting ? ) they set first , which you will haue to be last . Thus then stand the Apostles wordes , cleane contrarie to that which you bring . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; O death where is thy sting ? O Hades wher is thy victorie ? And in this order doe o Luther , p Erasmus , p Zuinglius , p Peter Martyr , p Caluine , p Bullingere , p Gualtere , p Aretius , p Hemmingius , p Hyperius , p Osiander , p Marlorate , and I know not how many more , both keepe and cite that text in Latin , vbi tuus , mors , aculeus ? vbi tua , Inferne , victoria ? Where is thy sting , O death ? where is thy victorie , O hell ? And touching the Greeke copies and Fathers , that are auncient , and obserue the same order of the wordes for the Apostles text , we haue q Origen , r Athanasius , s Nazianzene , t Nyssene , u Epiphanius , x Chrysostome , x Oecumenius ; and though the translatours of x Theodoret and x Theophylact retaine the wordes of the old Latin Bible in this place for the text , yet there is no likelihood that these two in their own tongue varied from the rest , specially Theophylact who in his commenting on this place maketh an exact difference betwixt death and Hades , for that Hades containeth soules , and deadbodies , where the Latin in both places hath death , and no more . The Latin Fathers , you will say , doe all follow the old Latin translator , and he placeth the word , sting , last as you do . ] There is no one place in the new Testament , that hath receiued more varietie of translating and ordering then this . y Tertullian citeth it thrice in one booke after this sort . Vbi est , mors , aculeus tuus ? vbi est , mors , aculeus ? Where is thy sting , ó death ? Where is thy strife , ô death ? reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strife for victorie . z Cyprian citeth it in the same order and words , as Tertullian doth . a Ambrose returneth neerer to the Greeke , and saith ; vbiest , mors , stimulus tuus ? vbi est , mors , victoria tua ? ô death , where is thy sting ? ô death , where is thy victorie ? euen as the interpreter of b Ireneaus doth , though he inuert that order in an c other place , and * follow the Septuagint , which d Ierom , and other of the Latin Fathers also doe . And least you should thinke , as you doe , that the old translator , who very scrupulously keepeth the word Infernum for Hades through out the Bible , did heere translate it by death , you shall see that Eusebius lighted on a Greeke copie , where the word Thanatos , death , was twice repeated , and the parts changed as they stand in the Latine . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ô death where is thy victorie ? ô death where is thy sting ? Elsewhere the same Author keepeth the word , death , twice ; but altereth the order . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ô death , where is thy sting ? ô death where is thy victorie ? In this diuersitie of reading and relating the Apostles wordes , it is eche mans duetie not to runne which way he will , though perhaps he may bring some one president for his purpose , but to hold that for the true and Authenticke text , to which most copies and writers agree . And therefore since your exposition of hades & death to be Synonymas , dependeth vpon your priuate changing the order of the apostles words , I see no need to make any answere to it , specially when as the Latin translator might , and no doubt did light on such a copie , as Eusebius did , which had the word , Thanatos , death , twice in that place . Otherwise it could not be that he , who was ouer diligent in all other places , would be so negligent in this . A farder answere to the frame of your wordes , as you haue placed them , if any man for his satisfaction would receiue ; the name of death , which compriseth both temporall and eternall death , and by sinne ga●… the victorie of our first parents , ( but that the elect by Christ haue againe recouered the victorie ouer all sorts of death ) giueth answeare enough . For sinne , which the Apostle heere calleth the sting of death , did not onely sting Adam and his ofspring with the death of the body , but also with the death of the soule : ( the wages of sinne being death in all parts of man , and in all places of his abode ) ; and therefore sinne of his owne nature and force , till it be pardoned by Christ , is the sting no lesse of hell , as in all the wicked ; then of bodily death , as in all the Saints . And heere by the way the Reader may obserue , that for aduantage you are content to make bodily death in the Saints the sting of sinne , which I trust is as much , as the punishment of sinne , since it stingeth vnto death . g The graue of the wicked is not to be named or reckned hell properly . ] Whom doth the Apostle make to speake in that place ; the godly , who haue the victorie ouer sinne , hell , and death ; or the wicked , ouer whom those three get the conquest , since the wicked doe not rise from death to life , as the Saints doe ; but their bodides rising out of one pit fall into a farre worse , which is the bottomlesse pit of eternall death & damnation ? h Hades is aduersary to the resurrection . But hell heere would not be aduersary to the resurrection . Therefore hades heere is not hell , no not to the wicked . ] Doth the Apostle dispute heere of the resurrection of the wicked to death euerlasting , or of the Saints to celestiall blisse and glory ? though it be true , that the bodies of the reprobate shall rise vp from the earth where they rested ; and be cast with their soules into euerlasting fire ; yet the Apostle heere debateth and prooueth the raising vp of Christs members to beare the image of the heauenly Adam , and to haue death swallowed vp in victory . Looke on the Apostles reasons and comparisons in this whole chapter , and if any one of them naturall or theologicall , agree to the resurrection of the wicked , then let the Reader thinke you haue some vnderstanding of this place , which now is vtterly none . i If Christ be not risen , your faith is in vaine ( saith Paul ) and you are yet in your sinnes . k As in Adam all died , so in Christ all shal be quickened : l euery one in his order . Christs as the first fruits , then those that are Christs , at his comming . m There is one glory of the Sunne , another of the Moone , and another of the Starres . n So also ( shal be ) the resurrection of the dead . The body is sowen in corruption , o dishonor , and weakenesse , it shall rise in incorruption , in glory , in power . p When this corruptible hath put on incorruption , and this mortall hath put on immortalitie , then shal be performed that , which is written , Death is swallowed vp in victory , ( and the Saints shall haue iust cause to say ) q ô death , where is thy sting ? ô hades ( hell ) where is thy victory ? r Thanks be to God , which hath giuen vs victory through our Lord Iesus Christ. How farre are these things from all communion of the wicked ? though hell at that day shal be increased and aduanced , ( as you call it ) with the bodies of all the wicked , yet may the godly Saints ( of whom the Apostle speaketh ) most iustly reioice against hell and death , as being now swallowed vp in victory , that is , vtterly defeated of all force to kill the body any more , or to stay the soule any longer by meanes of death from her crowne of glory . For the victory which God will giue vs through Christ our Lord against hell and death , is not yet full , till our soules and bodies be brought to eternall blisse . And were it possible ( which is not ) that the soules of the Saints could for euer enioie the rest and blisse , which now they haue without their bodies ; euen in this want of one halfe , Satan should still haue some victory ouer them , that is , ouer their bodies , though not ouer their soules . Wherefore the victory is then full , when both parts of man are freed from all things , that hinder their heauenly inheritance . And this the best interpreters confesse . Peter Martyr , s Interim videas ordine quodam nostros i●…micos recenseri : insernum siue gehennam , mortem , peccatum & legem . In the meane while thou must see our enemies ( heere ) numbred in order : hell or gehenna , death , sinne , and the law . Christ hath gotten the victory ouer all these , and the fruit of that victory redoundeth to vs. Bullinger , s The Apostle declareth , that the victory ouer sinne death and hell is gotten by the might and merits , not of the saints , but of Christ , to whom the saints must yeeld all glory , praise , and thanks . And this explanation hath very excellent degrees . First ●… hell to wit , the excrlasting punishment whereby the dead are condemned to the second death : the second is sinne , which is the force of death and hell . For by sinne came death . The third is the law , the strength of sinne . The law being then taken away , the force of sinne decaieth ; sinne being abolished , the power of death ceaseth ; death being disarmed hell is ouerthrowen . Hyperius , u If death shall then haue no more rule , it followeth that neither hell shall preuaile against the godly . For this must be vnderstood of them , since the wicked shall not be deliuered from the power of hell . In these words , ô death where is thy sting ? ô hell where is thy victory ? either God , as conquerer ; or the saints , as giuing the praise of the conquest to God , in a sort reproch death and hell , with the losse of their power and strength . And very aptly is death put first , and then hell . For men die before they be cast into hell , in which the wicked tast the second or eternall death . Moe might be brought ; but with wise men there can be no question , that the Saints at the last day being then fully freed from all their enemies , may giue thanks to God for the victory purchased by Christ against them all , hell and Satan not excepted . x Also we are to note that the Apostle heere plainely alludeth to that of Hoseah . O Sheol , o kingdome of death , I wil be thy destruction , not ô hell . The Prophet speaketh this to comfort Israel in their captiuity against their continuall destruction , and raizings out of this world . ] You will soone brest other men , that will beard the Apostle in this matter so boldly as you doe . Indeed you and some others thinke it a glory to take part with the Iewes contradicting all that the Euangelists & Apostles alleage out of the law and the Prophets touching Christ and his kingdome ; and you vouchsafe to yeeld to the holy Ghost speaking in them , no more skill or vnderstanding of the old Testament , but to allude to it , and as it were to play with it , when the true literall sense of most places , as you thinke , is farre from that , which they intend . But this Iudaizing , whiles you would seeme , more then others , to smatch of a little Hebrew , I for my part detest ; and professe to the world , I take that euery where to be the true and direct meaning of Moses and the Prophets , which Christ and his Apostles collect from their words . And therefore Ierom saith of this very place , as I say of all others . y That which the Apostle referreth to the resurrection of the Lord , nos aliter interpretari nec possumui , nec audemus , we neither can , nor dare interprete otherwise . Yea so well learned you are in the circumstances of the Prophets speach , that you pronounce , [ x The Prophet speaketh this to comfort Israel in their captiuity , shewing that now the Lord would stay his iudgment that way and death should now destroy them no more ; Whereas Israel was then in no captiuity , as appeareth by the 16 verse of the same chapter ; Samaria shal be desolute : And God had no meaning to tell the people , he would now stay his hand , and they should be destroied no more , because in the two next verses he threatneth , They should be a spoiled , dried , and b desolate , they should fall by the sword , their infants should be dashed in pieces , and their women with child should be rip●… . Wherefore except you will haue the holy Ghost to speake contradictions , as your manner is , you must acknowledge , that amidst the fearefull troubles , destructions , and desolations then and afore denounced by the Prophet against the whole kingdome of Israel , God doth comfort his elect amongst them , that whatsoeuer became of their bodies in this affliction approching , he had his time , when he would vtterly destroy the power of all their enemies , not onely freeing them by death from tyrants and persecutors , but sauing them from death and hell by his annointed Messias , who should be a death to death , and a destruction to hell . And as this was the greatest comfort and onely hope , that Gods children in their miseries could expect or desire ; so the Apostle keepeth right the Prophets meaning , and sheweth the time , when all this shal be performed ; that is , when all teares shal be wiped from the eies of Gods elect ; and all their enemies sinne , death , and hell troden vnder their feete . In this comfort and promise , as hell was the chiefest enemy , so , of all others , that must be conteined within the limits of Gods assurance , and their deliuerance . In vaine are all other promises of grace , whiles that enemy standeth vnuanquished . And therefore as we most needed , so God most promised , and Christ most performed the destruction of hell aboue and afore the death of the body , which you so much talke of , and from which you giue to the reprobate a resurrection , as well as to the godly , which is but a cold comfort to him , that duely considereth it . c Next we come to the Reuelation . First I haue the keyes of Hades ( that is of destruction or of the kingdome of death ) and of death . Or we may take them as two words for o●… and the same thing . That is both of them for death . What shew of reason haue you to bring in here Christs power ouer the damned soules in hell ? because there is mention else where of the key of hell ; therefore the key of Hades here is the same . What colour of reason is there in this ? Euen so much as you can not resist . For if it be certaine , which the Scripture confirmeth , that Christ hath the keyes of both , that is as well of hell as of death ; and gate them both by submitting himselfe to death ; And Hades in the new Testament is taken for hell , as hitherto we haue seene ; and euen with Saint Iohn the writer of this Reuelation it is a different thing from death ; what can Hades be here but hell ? That Christ by his obedience vnto death had all power in heauen , and earth , and hell giuen him , the Apostle is very plaine . d Christ became obedient to the death , euen the death of the Crosse. Wherefore ( or for which cause ) God highly exalted him , and gaue him a Name aboue euery name , that at the name of Iesus euery knee of those in heauen , on earth , and vnder the earth should bow , and euery tongue confesse , that Iesus is the Lord. As he himselfe also witnessed , when he said , after his resurrection , e all power in heauen and earth ( that is , in all places and ouer all things created ) is giuen vnto me . Since then without question Christ had the keyes as well of death and hell , as of heauen ; and so that sense of his words is most true ; let vs see which of our expositions hath best reason . When Iohn for feare fell as dead at Christs feete , would Christ to comfort Iohn in that plight , say no more but that he f himselfe was once dead , and now aliue , and had power to die no more , as you expound Christs words ? how could this strengthen or restore Iohn , that was euen dead for feare ? or did Christ rather encourage Iohn not to feare without cause , seeing he himselfe not onely was risen from the dead , but had all power ouer death and hell , that is the keyes of both to dispose of ech mans life and Soule at his pleasure ? when therefore Christ , that had all power of life and death , Saluation and damnation laid his right hand on Iohn to protect him , and bad him not feare , but write the things , which he saw ; had not Iohn iust cause to cast away all feare , and cheerefully to obey the voice of him , that was so able and ready to rescue him from all feare and danger whatsoeuer ? Christs power ouer death , you will say , was enough to preserue Iohns life , and therefore mention of the key of hell was superfluous . Iohn was to see , and write the things , that were , and after should be in heauen , earth and hell , as is euident in his Reuelations : yea the opening and shutting of the bottomelesse pit , the chaining of Satan there , the comming of the Locusts and the beast from thence , and the lake of fire and brimstone euerlastingly burning there , and who should be throwen into it , were to be reuealed vnto him . Lest therefore the sight of these things should amaze Iohn , or the reporting of them should want credit with vs , Christ did professe , which is most true , that he had the keyes , that is all power euen ouer these secret and fearefull places ; so that Iohn should neither shrinke at the vision , nor we distrust the Relation of them . And though my reason of mentioning here the keyes of hell be such , as you shall neuer counteruaile ; yet doe I not runne proudly and peremptorily , as you doe , in mine owne conceits ; I haue the iudgement of the best Interpreters , old and new , that haue intermedled with the opening of these reuelations . Andreas Arch Bishop of the same Caesaria , that Saint Basil was , and within 600. yeeres after Christ , though you skornfully reiect him , as you doe that venerable writer Bede ; expounding these words of Christ , g I haue the keyes of death and of Hades : saith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is of the death of the Body , and of the Soule . Primasius expoundeth them thus . h I haue the keyes of death and hell , idest , Diaboli , & totius corporis eius , that is ouer the diuell , and all his body , ( or societie . ) The exposition of the Apocalyps extant in Saint Austens works ; thus . I haue the keyes of death and Hell ; because he that beleeueth , and is baptised , is deliuered from death and from hell . Haymo thus . k By the name of the keyes is shewed ( Christs ) eternall power ; by death the diuell is vnderstood , by whose enuy death came into the world . And by hell , his members that shall come to the torments of hell . Lyra. l I haue the keyes of death and of hell ; that is power to deliuer thence the iust , which Christ did in his Resurrection ; and to inclose there the wicked , which he shall chiefly doe in the last iudgement . Of our new writers , Bullingere . m Christ then hath the keyes of death and hell , because whom he will , he deliuereth from the perpetuall damnation of death ; and whom he will , he suffereth iustly to remaine in that perill of damnation . Christ hath the supreme gouernment of the house or kingdome of God ; to quicken whom he will , and to draw them from hell and damnation ; and whom he will damne , with his iust iudgement to destroy . For he hath most full power ouer death and hell . He conquered and disabled both , as it is Osee. 13. and 1. Corinth . 15. Aretius . n He that resembled the Sonne of Man in the Apocalyps , said ; I haue the keyes of hell , and death , hoc est in damnatos , damnandos , & damnatorum loca ; that is ouer those that are damned ; or shall be damned ; and ouer the places of the damned . Chytreus . o Christ deliuereth his Church from the captiuitie of death and hell , & casteth the wicked into the Dungeon of hell and of eternall death . For he hath the keyes , that is most full power ouer death and hell . Sebastian Meyer whom Marlorate followeth . p I haue the keyes of death and hell , that is power to pardon sinnes , which being abolished , both death and hell are depriued of their strength . Osiander . q I haue the keyes of death and hell , that is , it is in my hand to kill , and quicken ; to damne and sauc . These men had both learning and reason to say , as they did ; neither will any pick them ouer the pearch , as you doe Andreas Caesariensis and Bede , but he that hath neither . r Againe one sitteth on a pale horse , whose name was death and Hades ( destruction , the world of the dead , or the kingdome of death ) followed after him . This in no wise can be hell : because the Text addeth , power was giuen them to slay with the sword ; and with famine , and with death , and with wild beasts . Hell slayeth none in that sort , these are not the weapons of hell . ] You lacke three Gennets to set your three poppets on horsebacke . If by these three , destruction , the world of the dead , the kingdome of death , you meane in s s effect nothing but death , as you vse to expound your selfe , that is expressed before , and Saint Iohn saith , Hades followed after him . Doth any thing follow after it selfe ? Againe , will you bring your world of the dead , that is , all the Soules in heauen and hell , to ride on horse-backe , and that in the shew and shape of one person ? you would make good dumb shewes , you haue such pretie fansies , to make death goe first alone , and his kingdome to come after him . But though you play with Saint Iohns visions , you haue no warrant to mistake Saint Iohns words , and to muster your owne errors vnder his colours . Saint Iohn doth not say , that power was giuen to death and Hades to kill with the sword , with famine , and with death , as you dreame ; but Saint Iohn hauing represented the sword , or warre by the red horse verse 4. and famine by the blacke horse , verse 5. and all sorts of diseases and pestilences by the pale horse , verse 8. he saith , power was giuen to them , that is , to the riders on these three horses to kill the fourth of the earth with warre , hunger , and sicknesse . And because these three come not one after another , but when God is greatly prouoked with the haynous sinnes , and impenitent harts of men ; therefore Hades , hell , is said to come after the third , in respect that the rebellions of men against God are ripe for hell , when no plagues can conuert them from their wicked waies . This the auncient Expositor in Austens works obserueth . Hell followeth after . t Idest , expectat deuorationem multarum animarum : that is , it expecteth to deuoure many soules ( slaine with these plagues . ) Bede saith . u It may simply be vnderstoode , that such as are spiritually dead , eternall punishment doth there follow . Lyra saith the meaning is , x post cursum vitae praesent is statim captus est ad poenam gehennae . After the course of this present life , ( the wicked ) is straight way caried to the torments of Gehenna . Bullingere saith . y If thou vnderstand this wholy of the place of the damned , they are surely throwen headlong to hell , as many as being here consumed with diseases , die without faith and repentance . Rightly therefore doth hell follow after death . Marlorate . z And Hades followeth after ( death ; ) This seemeth to be added to terrifie hypocrites , that they may certainly know Gehenna is prepared for them , except they repent in time . Osiander . a Hades followed after death , that i●… , the Images of some Insernall punishments followed . It was permitted to death to take 〈◊〉 away not onely by the sword , and famine , but by the pestilence , and 〈◊〉 〈◊〉 , is , and to deliuer a great part of them to be tormented in hell . For hell followeth the death not of the godly , but of the wicked ; which repent not their contempt , and persuing of the Gospell . Th●…se after their corporall death descend directly to hell . Full wisely you adde , where I say , God sometimes vseth the diuell to slay the bodies of wicked men , whose soules are presently caried to hell ; that this is not the torments of hell in the place of the damned ; as if hell had not gates preuailing here on earth against the wicked , and snares here laid to catch them , that shall be damned ; and the diuell did not walke about deuouring the soules of the reprobate , and in many of them , both soules and bodies . Wherefore if this be your best skill in points of Diuinitie , you may goe to your old occupation , which is filling your paper with phrases , when you lacke matter : The Scriptures need not your sound of wordes , without any sense , to declare their meaning . Shew first substantially , where the Scriptures vse these idle variations of yours , and then we will after argue how well they sitte the circumstances of ech place ; otherwise it is madnesse to admit your imaginations for the meaning of the holy Ghost . As you now confesse you neuer esteemed your old obiection ( though you earnestly vrged it ) of the fourth part of the 〈◊〉 〈◊〉 ●…o hell at once , because it is no new thing in the Scriptures to take a 〈◊〉 〈◊〉 〈◊〉 ●…or an vncertaine : so when you haue throughly reuised all th●…se ●…lle and trifling coniectures now made against the vse of the word Hades for hell , you may as 〈◊〉 , 〈◊〉 all as one . d The last place is death and Hades ( that is the dominion or power of death ) were cast into hell . I said it was absurd to say hell was cast into hell : You answer , it is more 〈◊〉 〈◊〉 , the world of soules was cast into hell . Where you doe but dallie with words . For 〈◊〉 that terme , the world of soules . ] Then yet at last you be wearie of one of your whitlesse phrases ; you may as well recall the rest , as this . Howbeit your head was so busied with this reuocation , that you remembred not Saint Iohns words , which you tooke vpon you to alleage , and on which you grounded the sorce of your fond obiection . e [ It soundeth , senselesse ●… your eares . ( you proclaime ) many sort to say , that hell shall be cast into hell . But it is more senselesse & truethlesse in mine , that you plainly falsifie S. Iohns wordes and then refute your owne follie . Saint Iohn hath no such words , that death and hades were cast into hell ; though you cite them in S. Iohns name , and quote Reuel . 20. vers . 14. for them ; his wordes are , f Death and Hades were cast into the lake of fire . Where if we take death and hades for those , that are the Rulers and gouernours of death and Hades , as the Scripture often by the name of the place intend the persons ; then is there no absurditie , but an euident veritie in this , that the d●…ll and his Angels shall be cast into perpetuall fire , or into the lake of fire . And so you sport your selfe all this while with your owne falsitie and vanitie . And yet haue you not auoided that , which you would so same decline , that it is more absurd to say , Your world of s●…les wast cast into hell ; for then the soules of all Gods Saints must be cast into hell fire ; which blasphemic how your backe will beare , I doe not know . But you renounce that exposition of Hades , and say You vse not that terme . Then blush at your former presumption , and later obliuion , that hauing told vs , this was the true and authentike and familiar 〈◊〉 of 〈◊〉 you now deny that euer you vsed that terme . Looke in your woorthie Treatise , pag. 97. and tell me whether those wordes be there or no. g The masters of the Greek●… tongue doe vse hades in proper sense onely in generall for the state of the dead the world of the dead , THE WORID OF SOVLLS departed , indifferently and indefinitely meaning aswell these in eternall ioies , as those in paines . And ouer right these wordes in the Margine you say ; h The true and authentike and familiar sense of Hades . I leaue you now to your owne deuotion , whether you will recant , or continue this proper , true , and authentike exposition , that Hades , ( meaning indifferently and indefinitely as well th●…se in eternall ioyes , as those in paines ) was cast into hell . i There is no absurditie to say , that at the last day the power , kingdome and dominion of death shall be cast into hell , that is eternally abolished . ] We aske for trueth and sense , and you giue vs emptie wordes and phrases . You tosse these termes , as Souldiers do pikes , and then you say , there is no absurditie in them . You haue beene squaring & rounding of Hades , sometimes for the vnseene place of soules , sometimes for the meere priuation of this life , sometimes for the world of the dead in generall , which compriseth the soules & bodies of all that be dead , be they good or bad ; somtimes also for the power , dominion , and kingdome of death , which you enlarge aswel to heauen , where the Saints are ; as to hell , where the damned are ; Now which of all these shall be cast into hell ? not the place : for then not onely hell shall be cast into hell , which you say soundeth senselesle in your eares , but heauen also , which is most senselesse in mine : not the world of the dead ; for so should the bodies and soules of all the Saints be throwen into hell fire , which I trust you dare not endure . Perhaps your meere priuations shall be euerlastingly punished in hell , the danger is not great for them , since nothing can be no where , nor feele no paine , and so not in hell . But after many deuices and aduices , you say , the power and dominion of death shall be cast into hell . That shall vtterly cease at the resurrection , when all soules are ioyned to their bodies againe . How then shall that , which wholy and finally ceaseth , be cast into hell ? You meane it shall bee k eternally abolished . This is an erection of a new hell ; and no part of the old . Happy were the damned , both men and spirits , if they might be cast into this new hell of yours , that is vtterly and eternally be abolished . But these be mockeries in themselues , and falsities against the Christian faith . That which is cast into the lake of fire , shall there euerlastingly burne , and not consume , but dure in perpetuall torment . Shall your dominion of bodily death euerlastingly burne in hell ? And shall it also feele the force of that fire ? You must then make Hades a person ; for besides persons nothing shal be cast into hell fire . And if it be a person , it must be a diuell , or a man ; except you will find out a place for it amongst your sheepe and cattell , that you sent aliue to Hell. But such childish and peeuish deuices are not worth the refuting . The Reader may see , what it is for men to forsake the learned and sound expositions and assertions of auncient Fathers , and betake themselues to their fresh and new fansies , of which thy cannot tell what to make , nor how to speake . l Though you meane the containing to be put for the contained , hell for the diuels of hell , as one Andreas and Bede likewise vnderstand it ; yet neither you , nor they ( it seemeth ) doe consider , that this place assigneth them to hell , at the last day , who yet then are not in hell . m But the Diuels are in hell alreadie . Therefore the diuels cannot be vnderstood heere by Hades . ] Can a man be so sottish , vnlesse hee were besides himselfe , as not to find , that all this while he refuteth his owne falsifications of Saint Iohns wordes , and not any position of mine , nor of these two learned writers , whom he disdaineth as not considering where the diuels are before the day of iudgement ? They doe not say the diuels shall then be cast into hell ; this is your coltish conceit , from which you will not depart ; but into the lake of fire prepared ( as our Sauiour pronounceth , ) for the diuell and his Angels . And how come you now in your heate so hastily to determine , where hell is , which not long since you called rashnesse in me ? you told vs ere while , n The Apostle mentioneth the aire on high , as being the place of Diuels . Put to this that , which heere you say ; the Diuels are in hell alreadie ; you meane the place of hell , or else you say nothing against Andreas and Bede , whom you would confute , as not considering where the Diuels are . Doe not you then determine , that hell is in the aire on high , and so not onely condemne your selfe of rashnesse by your owne verdict , but gainesay the Scriptures , who testifie that the diuels desired Christ o not to commaund them into the deepe ? Yea by this resolution of yours the face of the earth , where wee liue , is hell ; since the diuels are heere also , and p compasse the earth and walke therein . So that if we let you alone , in steed of one hell you will make vs three ; the aire , the earth , the deepe , since in all these three it cannot bee denied but the Diuels are . And yet for all your tripping so light on the toe , the diuels may and shal be at the last day cast into hell , that is affixed to the place and torments there , from which they shall not stirre , as now they doe , whiles the iustice of God doth suffer them to vphold and encrease their kingdome here on earth . And where you vouch of your hades , that it shall at the last day of iudgement be throwen into hell , that is eternally be abolished ; as you conceaue and deriue your Hades , that day shall enlarge it more then euer before , and so continue it so reuer . For all visible creatures in heauen and earth ( saue men ) shall after that day haue no more any being at all ; yea the first heauen , and the first earth ( shall ) passe away , and there ( shall be ) no more any sea ; which will greatly enrich your generall Hades , that containeth the q destruction of vnreasonable things ; and the perishing of visible creatures from hence , as the proper Etymologie thereof admitteth . Nay if the r very naturall Etymologie of the word according to Grammar doe properly signifie , NOT SEENE ANY MORE IN THIS WORLD , as you affirme it doth ; then all , both good and bad , be they in heauen or hell , shall after the day of iudgement be properly and euerlastingly in Hades . For they shall neuer be seene any more in this world , whose s figure passeth away without returning , and giueth place for euer to the world to come . And this your Hades , which you would cast into hell there to bee for euer abolished , shall by the naturall Etymologie , and proper signification thereof , confessed and vrged by your selfe , not only continue in hell and in heauen , but comprise them both , seeing the Citizens of either shall not be seene any more in this world . t Lastly heere is shewed the most generall and vniuersall rendring vp of all the dead whatsoeuer to iudgement . But hell plainly hath not all the dead . Therefore death and Hades doe not heere properly signifie the diuell and Hell. ] When you say , heere is shewed the vniuersall rendring vp of all the dead whatsoeuer to iudgement , If you meane this of death & hades , that they rendred vp all the dead , that came to iudgement ; you vouch a manifest vntrueth repugnant to the very wordes of Saint Iohn going next before , for thus his wordes stand . u And the sea gaue vp her dead , which were in her , and death and Hades deliuered vp the dead , which were in them . So that all the dead were not rendred to iudgement by death and Hades , the Sea had part by Saint Iohns owne speech ; and therefore death and Hades heere doe not signifie the Dominion of death , which reacheth to the sea , aswell as to the earth . Againe Saint Iohn in the twelfth verse , x saw the dead both great and small stand before God. And in the thirteenth he addeth , the y Sea also gaue vp her dead , and death and hell deliuered vp the dead which were in them . Hee saw then some dead stand before God , which neither the Sea , nor hades deliuered . And since Paul telleth vs , that the z dead in Christ shall rise first ; and God will bring them , which sleepe in Iesus , with him ( to iudgement ) ; what hindreth , but the dead in the twelfth of Saint Iohn may be the elect , and the rest be deliuered vp from the deepe of the Sea , and of Hades , as is mentioned in the thirteenth verse ? If you like not this , shew vs a reason , why the earth is here ouerskipt , in which are the most of the dead bodies both of good & bad , ( vnlesse it were because no doubt was of the earth in refunding her dead ) and we will make you a playner explication of these parts , which now seeme somewhat doubtfull . Howbeit death and Hades cannot stand for one and the selfe same thing , as you would haue them , since the holy Ghost applieth the plurall number to them , and maketh them places ( not phrases ) to containe the dead in them ; by saying , death and Hades gaue vp the dead , which were in them . Words haue no dead in them , but places haue ; which because S. Iohn maketh to bee plurall , death and Hades cannot here be taken for one thing . Neither were those writers , whom you reiect , so inconsiderate as not easily to wipe away the force of your faint reasons . Bede vpon these words , the Sea , death , and hell , gaue vp their dead , saith , a Iohn signifieth the bodies shal be gathered from the earth , and their soules from their ( seuerall ) places . The good vnder the name of death , which suffered onelie the dissolution of their bodies , and no ( farder ) punishment : the euill he designeth by the name of hell . Andreas Caesariensis taketh the Sea for the earth , as Bede doth ; either because they thought the earth should then be plaine like the sea , as Sibylla prophesied , b Equ●…ntur campis montes , hills and vales shall then be all euen ; or because heauen and earth were before said to be c fled away from his face , that sate on the throne , and their place no more to be found ; or for that at the mutation of the world the earth shall melt , and burne all ouer like a sea of fire : and of the rest he saith . d Death is the separation of the soule from the body . Hades is a place to vs vnseene , that is , darke and vnknowen , which receaueth the ( dead ) soules departing hence . And those soules are dead which cary with them dead works . For the soules of the iust , as the wise man saith , are in the hands of God , and no torment shall touch them . ( Dead ) soules I read with the interpreter , and not our soules , as the Printer in Greeke hath mistaken the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely because the interpreter had first the copie before him , and tooke more care to render it right then the Printer , but also for that the Author in the very next words declareth , what he ment by dead soules before : of which there is no mention precedent , if that word be not kept , where the translator putteth it . Saint Austen taketh the sea for this world , and shewing how those that liue on earth may be called dead euen by warrant of holy Scripture , and this life be counted no better then a death ; addeth b Nec frustra fortasse non satis fuit vt diceret mors , aut infernus , sed vtrumque dictum est . Neither happily without cause was it not enough to say death or hell , but both are named , death for the good , who might suffer onely death , and not also hell : and hell for the wicked ; which are punished in hell . And of the next words , death and hell were cast into the lake of fire , he saith . f His nominibus significans Diabolum , quoniam mortis est author , & infernarum poenarum ; vniuersamque simul Daemonum societatem . By these names Saint Iohn signifieth the diuell , because he is the Author ( or first occasioner ) of death and hell-paines , withall the whole multitude of diuels . Primasius as he was S. Austens scholar , so doth he writing vpon the reuelation retaine S. Austens sense and g sentences , as they are alleaged next before . Aretas writing on the same words , h S. Iohn , saith he , meaneth those that haue done things worthy of this punishment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making vp the people of the second death . [ Death and hades gaue vp their dead . ] By death saith Haymo i we may simply vnderstand the death of the flesh , by hell the places of darkensse . [ Death and hades ] that is , all the members of the Diuell with their head [ were cast into the lake of fire ] that is , into the deepe damnation of hell . And rightly are all the reprobate figured by hell , either because abiding there they make but one house with hell , in which they abide ; or els for that imitating the wor●…s of the Diuell , they are neuer satisfied with euill , as hell neuer saith , it sufficeth . The new writers doe not dissent , if it were worth the time to repeat manie of them . Bullinger . k Death and hell were cast into the lake of fire . Hades ( hell ) heere doth signifie not the place of punishment , but those that are or were in hell : whose soules were hitherto deteined in hell , or such as are appointed for hell . Death also signifieth those , that are dead in sinne , and which from a spirituall and temporall death , directly passe to eternall death . Aretas and Primasius are of the same opinion with vs. Chytreus . l Death shall restore all the bodies slaine by him ; and hell shall refund the soules of the wicked to be ioined to their bodies . m Hades in Greeke is deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , not to see , or a place lacking light , which in the 22 of Matthew is called vtter darkenesse , where the wicked depriued of the sight , light , comfort , and life of God not onely suffer perpetuall night ( or darknesse ) but great and vnspeakeable paines and torments of soule and body . The Latines call it infernus , because the place of the damned is thought to be somewhere in the earth beneath vs , as it is said in the 16 of Numbers , they descended aliue to hell , and the earth couered them . Thus haue we for your pleasure runne ouer all the places of the new Testament , where hades is vsed ; and for ought we see , or you say , find the plaine and perpetuall vse of hades to signifie hell ; and not any such priuations , destructions , conditions , and dominions of bodily death , as you dreame of . And as for the circumstances of the places , they all concurre exactly and directly with this signification of hades , which I obserue ; notwithstanding your Cabbinet of conceits , that hades shall designe you know not what , where , nor when . The reasons of my obseruations are manifest . For where throughout the old Testament with the Septuagint hades doth alwaies import the pit for dead bodies or soules : that is , the graue common to good and bad , or hell peculiar to the soules of the reprobate , with the consequents of either ; and the writers of the new purposely distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death from hades , and mention death expressely , that is , by name or by description , in euery of those places , where hades is found in the new Testament , saue in Christs threatning of Capernaum , in which it is opposed to heauen , as fardest distant from it , and most repugnant to it : It is a plaine & true rule in mine opinion , that the Euangelists and Apostles euery where by Hades intended hell , and none of your wandring , or stragling fansies . Besides the Greeke Fathers with one consent vse Hades after the direction of the Canonicall writers , for a place of darknesse vnder the earth , prouided to receaue and detaine the Soules of men . And in this sense neither the Scriptures nor the Fathers departed much from the auncient and true vse of the word amongst heathen and prophane Authors ; sauing that the Pagans made it common to the Soules of iust and vniust , which the Scriptures neuer doe , and the Fathers vtterly refuse after Christs Resurrection , whatsoeuer they doe before . Since then Hades by the manifest exposition of Saint Luke in his Gospell , is the place of torment , where the wicked after death are punished ; and the same Euangelist expresseth Dauids meaning to be this , that Christs Soule after death was not left or forsaken in Hades ; what cause or reason hath any man to denie that Christ dying descended to hell ; there to spoyle powers and principalities , and thence to leade Captiuitie Captiue , that as he ascended to the highest heauens , there to sit superiour to all the Elect Angels , so he first descended to the bottomlesse deepe , there to subiect the Reprobate Angels vnto his humane nature , and to dissolue the power and sorrowes of hell , of which it was impossible he should be held . n Here we must consider a maine obiection of yours , euen those words of our common Creed , he descended into hell ; originally it is he descended into Hades , and in truth this is all you haue to alleadge for your opinion : but I answere two waies : first admitting , then denying the Authoritie of these words in our common Creede . ] You haue seene by this time what I haue to alleadge ; for that which I defend may besafely conceiued of the Creed . The words themselues , he descended to Hades , haue euident warrant in the holy Scriptures , and Peter exactly concludeth out of Dauids words , that Christs o Soule was not left in Hades . What Hades is with S. Luke the writer of the Acts , we likewise haue seene . It is euen the place , where the wicked are tormented after death . Put these together , and tell me what they want of Christes descending into hell before he rose from the dead . The words in English , he descended into hell ; are confirmed by the publike authoritie of this Realme , as well in the Booke of common praier , as in the Articles of Religion agreed on by the Conuocation , and ratified by Act of Parliament . So that all your euasions & elusions of the priuation , condition , and dominion of death to be ment thereby are vtterly reiected and condemned by generall and full consent of Prince , Pastours & people within this Realme ; and Christs descent to hell after death hath beene constantly and continually professed and beleeued in the Church of England euer since the Gospell was here established . What you haue said against it , I leaue to the Readers wise and indifferent iudgement , who wil easily tell you , you must bring better sluffe then either phrases or fansies before the common Creede may be thus reiected and despised . p You enioyne vs three Rules to be exactly and precisely kept in the expounding of these words ; Namely , 1. distinction of Matter . 2. consequence of order . 3. proprietie of words . Might not those godly men ( thinke you ) misse in some such circumstances , although the Scripture cannot ? ] The first compilers of the Creede meaning shortly , orderly , and plainly to deliuer the summe of the Christian faith , as touching the three persons in Trinitie , and the chiefest blessings which God bestoweth on his Church in this life and the next by Iesus Christ our Lord , might not with any discretion in so briefe and compendious assume of Christian Religon proposed to the simple and vulgar sort of all ages and sexes , vse either any needlesse repetition , disordered confusion , or obscure inuolution of things requisite to our Saluation . To these Rules agree all that haue expounded the Creede in the Church of Christ to this very day , saue your selfe , and such as haue opened you the gap to these innouations . And these Rules allowed do cleane cast your exposition out of doores . For where it is most plainly said that Christ died , and was buried ; which words no plow-man , woman , nor child of reasonable yeeres can mistake ; you after Christs buriall come in with a darke and figuratiue phrase of descending to Hades , which in effect you confesse is no more but what was said before in knowen and open speech , that Christ died . And this obscure and strange circumlocution of death you will haue to be an Article of your faith , as if euery Christian creature were bound vpon danger of his saluation to vnderstand what Sheol or Hades doth signifie in the Greeke and Hebrew Tongues ; which is a position meete for such a Diuine as you are . Your exposition therefore is repugnant to all three Rules . For it is a superfluous , vnorderly , & enigmaticall iteration of that which was before expressed in due place with as plaine and easie wordes , as any might be spoken by the tongue of man. Now with what Arguments you or any man liuing ( Hu. Bro. not excepted , ) can prooue that Hebrew or Greeke phrases are Articles of Religion , and must be conceaued and beleeued of all men before they can be saued , as yet I doe not vnderstand . And this is the miserie of your cause , that not onely you haue no word in Latine , English , nor in any tongue else answerable to your Sheol or Hades , but when you come to lay open your owne phrases , the exposition is more ridiculous then the Translation . For by Christs descending to Hades , which you call the power , dominion and kingdome of death , you meane no more , but that Christs Soule seuered from his Body went to heauen to the rest of the blessed Soules there . And here I report me to him that will vouchsafe to read your 196. & 197. pages , whether you haue any thing there but store of phrases , extending , intending , enlarging , amplifying the name , power , and dominion of death ; which when all is done and said , amounteth to this much , that Christes soule seuered by death from his body submitted it selfe to the base and low condition of the dead , by taking the paines to goe to heauen to the rest of the Saints there . This is all in effect that your Periphrasis and Emphasis moriendi doe containe ; and the great fall or whole casting downe of Christes person , which you so Rhetorically set out with termes of the broadest and longest size , hath nothing in it , but only this , that his soule after death which dissolued his person , ascended to the societie of the blessed soules in heauen . The rest is your emphaticall and paraphrasticall vanitie swelling with wordes , and shrinking in sense ; which needeth none other refutation but sober obseruation , that when two sides are spent , nothing is said ; but you are where you began . For would you not varie so many phrases as you doe , tending all to expresse one thing ; but seeke a little to shew vs what matter is contained in them , you should soone see what labour you haue lost in this Carrecke of words , which you haue newly brought vs home . q Your meere and simple death , which you say is nothing els but the going asunder of the soule from the body , hath of necessitie thus much in it . It is the separation of the soule from the body , which is the cause of life in the body , It is the dissolution of the person , which consisteth of body and soule : It is the priuation of life which endeth with the departing of the soule : It is the continuing of death , since possibly there is no regresse from the priuation to the habite without the mightie hand of God working aboue nature . For the soule departing neuer returneth , till God commaund , by whose word heauen and earth were made . What now after death becommeth of both parts of man , is no hard matter to conceaue . Salomon saith , r Dust ( meaning flesh , first made of dust ) returneth to earth as it was , and the spirit , to God that gaue it ; by him to be disposed and adiudged to ioy or paine , as pleaseth him . The body then goeth to corruption , the soule receaueth iudgement , where it shall remaine in hell or heauen , till the bodie be restored againe , which shall be at the last day . Descending to hades after death cannot be verified of the whole person of man , but in respect of the parts . Referred to the body , it is as much as buried and laide in the place , where it shall putrifie and returne to dust . Applied to the soule , it must signifie the place to which the soule is caried , which I say must be vnder earth , since heauen is neuer called by that name , nor expressed by that word , either in the Scriptures , or in any other sacred or prophane writers . The power and dominion of death , which you so much speake of , is nothing else but Gods ordinance , that from death there is no returne to life till hee appoint . If then there be no dominion nor kingdome of death preuailing or ruling in heauen , where the soules of the Saints are without their bodies , then Christ in ascending to heauen descended not to Hades . Againe with what trueth can you auouch Christes soule came vnder the full s power and dominion of death , since death had no power ouer the bodie or soule of Christ longer or farder then he himselfe would permit ; and his soule free from all bands and paines of death , destroied the dominion and kingdome of death , to which it was alwaies superiour and neuer subiect , but onely that he might shew himselfe with greater power to be conquerer of death rather in rising from the dead , then in declining the force of death , as if he were not able after death and in death , to dissolue the dominion and power of death ? Wherefore your exaggerating the power and dominion of death OVER THE SOVLE of Christ , and that IN HEAVEN ; whither you graunt Christes soule went after death , is not onely a vaine and idle flourish , but a poisoned and pestilent doctrine , if you take not heed to it ; since no power of death , but Christes will to shew himselfe Lord of life and death , either seuered his soule from his bodie , or bestowed his soule in any place after death , or detained him in the condition of death ; but he was free to die when he would , and rise from death when he would , which euerteth all power and dominion of death ouer him , how much soeuer in wastefull wordes you auouch the contrarie . Touching the proprietie of wordes , that you say is as true as the rest . For Hades hath no such t natiue and proper sense , as you talke of , but exactly and directly ( when it is referred to a place and not to a person ) signifieth a place of darknesse where nothing can be seene , as with one consent Heathen and Christian writers acknowledge . And the word descending after death , which you must applie to the soule ascending to heauen , you childishly change into the u fall of the person from lise to death , or inconstantly varie you know not how , to Christes submission x when he died , or his abasement by y lying held and subdued so long time in death . Where againe you incurre the same sands , that you did before in affirming Christ was held and subdued of death for the time , which is plainly false doctrine , since he would abide that time in death , least any should thinke him not truely dead , but was neuer vnder the power and dominion of death . And as for z lying held in death , that phrase is strangely referred to the soule of Christ , which ascended to the third heauen with more honour and ioy , then it receaued in this life heere on earth . What Ruffine saith , is not much to be regarded ; if we beleeue S. a Ierom , neither was Ruffines faith sound , nor his authoritie any thing in the Church , and yet were he woorth the respecting , he maketh more against you then for you . For first these wordes are not vsed as an exposition of Christs descent to Hades , but Ruffine saith , b Diuina natura in mortem per carnem descendit , non vt lege mortalium detiner●…tur a Morte , sed vt per se resurrecturus ianuas mortis aperiret . The diuine nature ( of Christ ) descended to death by ( his ) flesh , not to be held of death after the law of mortall men , but that rising of himselfe hee might open the gates of death . Where he saith , the diuine nature descended to death , he speaketh not of the soule , but of the godhead of Christ : which words by your leaue require a sober interpretation ; and yet in respect of the diuine glory , the phrase of descending vnto death signifieth Christes submission to die , not his descent after death . And withall he refelleth two of your fansies , first that Christ was was not held of death , which you say he was : Secondly , that he followed not heerein the l●…w of mans nature , which you say he did . And that Christes soule descended to hell by Ruffines opinion , his wordes are plaine enough in many places . He applieth that to Christ , which Dauid saith ; Thou hast brought my soule out of hell ; and alleaging the place of Peter , In his spirit ( Christ preached ) to them which were in prison : heerein saith ●…e it is declared , quid oper●…●…gerit in Inferno , What Christ did in hell . So that the lesse hold you take of Ruffine , the better for you and your cause ; he will doe more harme then good . c If any thinke this to be somewhat figuratiue , yet is it verely so familiar and easie to all people , as that other word in the Creede is , he sitteth at the right hand of God , yea it is farre easier . ] When you can diue deepe into your owne fansies , you thinke them as familiar to all others , as to your selfe . If this were so easie and readie with the simpler sort , as you make it , me thinkes it should not so much trouble you to expresse it rightly . But you varie so often , and say nothing in the end , that your hearers can hardly sound the bottome of your Hades . That God hath no handes as we haue , this euery meane Christian doth or should know . Since then this similitude is taken from men , and with them it is not strange to put those on their right hand , whom they will honour and aduance , it is easie for the simple to learne that Christes sitting at the right hand of God is as much as his sitting in glorie and Maiesty with God ; which though they cannot presently perceiue how great it is , yet may they readily cōceaue what the meaning thereof is . In your descending to Hades it is nothing so . Your inconstancy and varietie in expounding that phrase is a proofe what difficultie there is in it ; and your predicament of twelue parts at the end of your booke is a laborinth long enough for simple Christians to loose themselues therein . Though therefore your deuices be familiar to your selfe , who night and day dreame thereof , yet that maketh them no whit the easier to the simple ; who can quickely apprehend that Christ was content to die for their sinnes , and to be buried for the more certaine triall of death , and to haue his soule bestowed where pleased himselfe , till his resurrection , when he raised himselfe from death as the vanquisher and commaunder of death , and of the whole power and Dominion of Satan , death and hell : but that Christe soule after death descended to Hades , that is to the generall indefinite condition and Dominion of death without any mention of the place , where it abode ; this is more like one of Aristotles Metaphysicall abstracts , then any part of the Christian faith . d Heerein all the later , famous and godly restoarers of religion in a manner doe ioyne with vs ; as Master Bucer , P. Martyr , Bullingere , Oleuian . &c. yea master Caluine liked this also well enough , though yet he seemeth to leane more to another sense . ] If you meane , those learned men were of opiniō , that descending to Sheol ( which the Septuagint cal hades ) referred to the bodies or liues of good or bad , did in the old Testament signifie their going to the graue , I am of the same opinion with them , I haue not once nor twice professed as much : but if any of them did thinke , as none of them doe , that Sheol in the Hebrew tongue , or in the Scriptures importeth not hell , but onely the graue , I must haue leaue to dissent from such as be of that mind . Howbeit neither Peter Martyr , nor Bullingere , nor Bucer , nor Oleuian , nor Caluine are of that mind , notwithstanding they diuersely expound this Article . What Caluine thinketh of Christes suffering hell paines , is not to this purpose ; but most certainely hee taketh Hades in the Creede for hell , and for the paines thereof . Of the rest , excepting Oleuian , I haue spoken before : and Oleuians reasons to prefer his sense before all other senses of this Article are very weake ; and not worthy a man of his learning . He layeth this for the maine ground thereof ( which is not graunted , and cannot be prooued ) That this Article , of Christes descending to Hades was Christs extreamest and lowest humiliation , and no part of his exaltation . Which way will you , or Oleuian prooue that ? and yet this is the onely cause , why he would haue Hades signifie the ignominious state of Christes bodie in the graue , where he lay oppressed , and as it were swallowed vp of death . But Oleuians suppositiō , that certainly Peter in the second of the Acts spake of Christs extreamest humiliation , and deriued it from Dauids wordes , is vtterly void of all iust proofe . For Peter proposeth the manner and power of Christes resurrection . Now that was no part of Christes humiliation . Againe the words , which Peter citeth out of Dauid , argue rather the singular prerogatiue , which Christ had ouer death aboue Dauid and others , that his flesh saw no corruption , nor his soule was for saken in hell ; which things whatsoeuer their meaning be , sound rather to Christs honor and Soueraignitie , then to his abasement and humilitie . Thirdly Oleuian referreth this to the basenesse of the graue ; where I hope Christes soule was not . And if you make heauen or Paradise , where Christes soule was , the lowest abasement that Christ could suffer , you will proue a mad merrie diuine . Lastly where Oleuian would haue the shame of the graue to be the victorie of those hellish paines , which he supposeth Christ suffered on the crosse , call you that the victory of hell ouer Christs soule , when it ascendeth with honour and blisse to heauen and the society of all the Saints ? These things must hang better together before I can be induced to admit them , whosoeuer offereth them : though I make it as lawfull for me to refuse Oleuians coniectures , as he maketh it for himselfe to leaue all the Fathers , and the reformed churches of the Augustane confession expounding that article of the Creed , as I doe . e But we are to know that ( as you cite them and vrge them ) they haue no such authority and credit as hitherto we haue yeelded vnto them . And that for three causes . First , for that your translating and turning them , he descended into hell , is corrupt , partiall and vntrue . ] The exceptions , which you take against these words , are three . First , that they are ill translated by me . Secondly , that they were lately put into the Apostles Creed . Thirdly , that they conteine an error , which was Christs going to Limbus to fetch the Patriarks thence . If the rest be no truer then the first , we shal soone haue done with them . Is this my translation of the Creed , he descended into hell ? Can you shew vs , since this Realme spake English , or since it receaued the Christian faith , that euer it had any other word in this place of the Creed but hell , or a word equiualent to it ? The Saxons before vs said ; And he ny 〈◊〉 〈◊〉 ●…o helle ; and he downe went to hell . The Britons before them , if that tongue be not changed , Descenawdd y yffern , he descended to inferne . So that in calling this translation corrupt , partiall , and vntrue ; you shew that you haue lately deuised a sense of that article , which these parts of the Christian world neuer heard before . And where you would haue me f euidently and soundly conuince you by Greeke authority , that hades is neuer applied to the state and condition of the godly deceased , and then you will yeeld : I like well your wit , that wil be sure to say what you list without warrant or proofe , and then lay the burden on others . Must I prooue the negatiue or you rather not be beleeued till you haue iustly prooued by the Sctiptures and by the auncient Greeke fathers , that hades with them did signifie the place where the soules of the righteous were receaued after Christs resurrection : or that hades with them was not a place of darkenesse vnder the earth , which what that be in Christian religion besides hell , I leaue to the iudgement of the wise and indifferent Reader . Your weake and seely proofes taking hold of the Pagans error , that thought good and bad after death were vnder the earth in Plutoes kingdome , whom they called hades , will neuer conuince our English translation to be partiall or false . Besides in the meane time you must remember , you reiect and impugne the words receaued and allowed by the publike authority of this Realme ; and so conuince your self to refuse an article of the faith confirmed by the lawes of the land . g This clause of Christs descending to hades or to infernum is new or lately put into our vulgar Creed called the Apostles Creed . Ruffinus witnesseth ( who liued about fiue hundred yeeres after Christ ) that it was not at all in the Creed in his time . ] You mistake euery thing that you meddle with . Ruffine liued in Ieroms time , and wrote against him , which was within 400 yeeres after Christ ; and saith the Church of Rome , and ( some ) Churches of the East had not those words ( he descended to hell ) in their Creeds . Whence you most vntruely conclude , h There was no such article as this , nor any such words any where in the Creed for the space of 500 yeeres after Christ. To clap in fiue hundred for fower , and the whole world for some Churches of the East , are small matters with you , respecting how els where you intrude vpon others ; but this is more hast then good speed , what your Author doth not say , to supplie of your owne . [ Will you say Ruffine lieth ? or can you bring to the contrary any proofe ? I thinke not , yea I am sure , you cannot . ] Whatsoeuer I say , Ruffine saith ; you doe little better then lie . For in that exposition of the Creed , which you cite , he setteth downe this for a part of the Creed , i Crucisixus sub Pontio Pilato , descendit ad inferna . Crucified vnder Pontius Pilate , he descended to hell . And therefore out of his report to inferre , there were not any such words any where in the Creed , for the space of 500 yeeres after Christ , is to bring your owne witnesse to giue the budge . That this clause was not conteined in the Creed of some Churches , may well be confessed ; that it was no where receaued and professed as a part of the Creed for 500 yeeres after Christ , is a manifest vntrueth , though Ruffine had said it , which yet he doth not . Cyrill Bishop of Ierusalem 360. yeeres after Christ repeating and expounding ten points of the Creed for the better remembance of those , that were baptised , after the crucifying , and burying of Christ , and before his resurrection rehearseth this as one of the ten , k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he descended to the places vnder the earth . Chrysostom a Presbyter of Antioch 400 yeeres after Christ , repeateth the same as a part of the Creed . l Crucified vnder Pontius Pilate , he was buried . Descendit ad infernum , he descended to hell , that this also might not want a wonder . Angustine in his Sermon , ad competentes , to those that desired baptisme , rehearseth the whole Creed , and this article as a part , descendit ad inferna ; Christ descended to hell ; and thus expoundeth it . m Dum corpus in sepulchro iacuit , anima illa de infernis triumphauit , whiles Christs body lay in the graue , his soule triumphed ouer hell . And elswhere repeating it by parts , saith , n Credite passum sub Pontio Pilato , credite crucisixum , credite mortuum & sepultum , credite eum ad inferna descendisse . Beleeue that Christ suffered vnder Pontius Pilate , beleeue that he was crucisied , beleeue that he died and was buried , beleeue that he descended to hell . Your selfe , if you varie not in this as you doe in other things touching this cause since the making of your Treatise , acknowledge so much . o We know ( the Creed ) to be most auncient and very neere to the Apostles times : p yea this very article of Christs descending to hades ; because Ignatius speaketh of it , and others most auncient likewise . And howsoeuer you eleuate the credit of q Eusebius report , whereof we shall speake anon more largely , the city of Edessa kept in their publicke monuments from the Apostles times the chiefe parts of the Apostles Creed , touching the worke of our redemption by Christ , and amongst them this one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he descended to hades . Which Ignatius one of S. Iohn the Euangelists scholars likewise numbreth amongst the speciall matters of our redemption ; as that r truely , and not in opinion onely , Christ was crucified , died , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , descended to hades , and rose the third day , and was assumed vp to his father , and sitteth at his right hand . s This Erasmus may seeme to haue some colour for his coniecture , that about Thomas Aquinas his time they might ( peraduenture ) be put into the Creede . ] You can haue no colour for your error in mistaking Erasmus words . Could not Erasmus , being a man of that learning and reading which he was , tell whether this Article were in the Creed before Aquinas time or no ? and could Aquinas so easily put this clause into all the Creedes that were vsed amongst Christians throughout the world ? Innocentius the third , aboue 60. yeeres before Aquinas , expressing the mysteries of their masse , setteth downe the twelue parts of the Apostles Creede , and this for the fift Article , t Descendit ad Inferna , tertia die resurrexit a mortuis . He descended to Hell , and rose the third day from the dead . The same Innocentius in his great Laterane Councell proposing the Catholike faith , as he calleth it , putteth downe this for a part thereof . u Descendit ad Inferos , resurrexit a mortuis . Sed descendit in anima , resurrexit in carne . Christ descended to hell , and rose from the dead : but he descended in Soule , and rose with his flesh . Of this could not Erasmus be ignorant , since it was openly published to all mens eyes in the Decretals of Gregorie : li. 1. Tit. 1. de summa Trinitate & fide Catholica cap. 1. Erasmus therefore had no such meaning , that Thomas Aquinas was the first , that added this clause to the Creede , as you and others much mistake his words ; but doubteth whether Aquinas in commenting on the Creede expounded that Article , or no. And that appeareth by his next words cleane contrarie to your conceite , which you neuer tooke the paines to view . x Nonnulla suspitio est , hanc particulam ab alio adiectam , velhoc argumento , quod non est suo loco . There is some suspition , that this part ( he descended to hell ) was added ( to Thomas exposition of the Creede ) by some other , euen for this reason , because it is not put in his due place . For where he maketh the Resurrection to be the third article , the descent to hel he maketh the fourth : vnles happely he thought , that Christ returning from death to life descended to hell both in Body and Soule . Erasmus saith no such thing , that Aquinas was the first , who added this Article to the Creede ; but he would seeme to suspect , that Thomas did not accept this as a part of the Creede in his time , for that he doth not set it in the right place , where it should be , but putteth it after the Resurrection . Howbeit Erasmus might haue suspected , that some other had changed Aquinas order , as well as augmented Aquinas worke . For it is euident , that Aquinas in his summe of Diuinitie acknowledgeth that Article ( of Christs descent to hell ) y to come from the Apostles , and numbereth it in the 4. place before the Resurrection of Christ from the dead . And this reason he giueth , why it was not mentioned in the Creedes of the Fathers , because no heresie was then risen about that point , and therefore they still presupposed it as foredetermined in the Apostles Creede . And yet there want not Councels and Fathers declaring and confirming this to be a part of the Catholike and Christian faith . The Councell of Orleance kept in the 46. yeere of Charles the great , in the profession of their faith , say thus . a Descendit ad Inferos , he descended to hell to deliuer the Saints , which there were held , deuictóque mortis Imperio , and subduing the kingdome of death , rose againe : concluding also thus : this is the faith of the Catholike Church , this confession we keepe and hold . The Councell of Foroiulij otherwise called Aquileia , ( in which Citie Ruffinus , that expoundeth the Creede , was a Presbyter ) made this exposition of the Creede in the time of Carolus Martellus , and Pipine his Sonne , Father to Charles the great . b In Eadem dignatus est mori , sepeliri , ad Inferos descendere , tertia dei resurgere . In the same ( humane nature ) Christ vouchsafed to die , to be buried , to descend to hell , to rise againe the third day . Which they close with this attestation . c This most sincere puritie of the Catholike faith we will all degrees of the Church distinctly to learne and commit to memorie , it a vt ne vnus quidem apex intermittatur vel augeatur , so that not one the least point of it be omitted or encreased . The 4. Councell of Toledo in the time of Sisenandus King of Spaine , about 630. yeeres after Christ , made the same profession word for word , which the Councell of Orleance did after imitate . d Christ descended to hell to deliuer the Saints , which there were held , and subduing the kingdome of death rose againe . Venantius Bishop of Poictiers in France , that dedicated some of his poems to Gregorie the first , commenting on the Apostles Creede distinctly rehearsed the Article , e descendit ad Infernum , he descended to hell , among the rest ; and saith farder of it ; but descending to hell Christ suffered no iniurie , for that he did it in respect of ( his ) mercie . As if a King should enter a prison , not to be there held himselfe , but to loose such as were guiltie . f We can not see but that whensoeuer , whosoeuer put it first into this place , they signified thereby , it seemeth , that Christ went to Limbus a place vnder the earth , where they imagined the blessed Patriarkes rested . ] When this clause was first inserted into the Creede , no man can directly pronounce . Some places had it not for a time , and some had it aunciently transmitted from the first founders of their Churches ; which being duely considered by the rest , that wanted it , and the Article on euery side confessed to be true , it was at length generally receaued throughout the Church , not as a thing newly deuised by themselues , but formerly commended to many Churches euen from their first erection [ g Thaddeus , Ignatius , and Athanasius haue these very words : yet say they not any where that they were in that set forme of the Apostles Creede , which we now haue . ] If Thaddeus deliuered it to the Church of Edessa at the first preaching of the faith vnto them , and they kept a record thereof in the publike monuments of their Citie to the time of Eusebius ; why should it not be counted and calle a part of the Apostles Creede , that is , of the short and plaine forme of the faith deliuered to the people , when they first receaued the Gospell of Christ ? And how should Ignatius , Athanasius , and all the auncient Fathers both Greeke and Latine throughout the world light on the same words in effect , & agnise them for a point of Christian faith , if sundry Churches had not retained that Article in the Summarie confession of their faith euen from the beginning ? Ruffine alleageth truely these words , descendit ad Inferna , but not out of any example of the Apostles Creede , yea he expresly denyeth it to be therein any where at that time . ] Cyrill and Chrysostom expound these words as parts of the common Creede receaued in their Churches , and called Apostolike , because it was descended from the Apostles times . Ruffine doth the like for the Church of Aquileia , where he was a Presbyter ; he setteth downe these words as a part of the common Creede , which he expoundeth , and nameth Apostolike . And here for triall of your truth and modestie , ( if you know what those things meane ) I referre my selfe to the printed Copies of Cyprians and Ieroms works , ( where this exposition is extant , ) whether these words , crucifixus sub Pontio Pilato , & sepultus , descendit ad Inferna , He was crucified vnder Pontius Pilate , and buried , he descended to hell : be not expresly set downe as a part of the Creede , which Ruffine expoundeth and calleth Apostolike . The Copies printed at Bafile by Frobenius , and at Lyons by Gryphius , 1537 ; at Basile by Heruagius 1540 ; at Antuerpe by Crinitus , and at Paris by Stephan Petit. 1541 ; seuer these words with an halfe moone from Ruffinus explication , as they doe the rest of the Creede . Those printed at Rome by Paulus Manutius , 1563 ; at Antuerpe by Stelsius 1561 ; by Peter Bellerus 1589 ; and by Iohn de Preux 1593. at Paris by Sebastian Niuellius 1603. distinguish them by greater or different letters from the rest . So that your denying them to be part of the Creede , which Ruffine bringeth for Apostolike , is a manifest mentirie . As you peruert Ruffines wordes , so you doe his meaning . For he doth not say , that Christes descent to hell was all one with his buriall ; but where the Churche of Rome with some others wanted those wordes , he descended to hell ; yet with them the effect thereof was contained in the word , buried . And no maruaile , that the Church of Rome ( for that he chiefly noteth by the Latin word , sepultus ) extended the word buriall to hell ; since they did , and to this day doe follow the olde Latine translation of the Bible Luke 16. where it is written , the rich man was buried in hell . It was an easie matter therefore for them by Christs buriall to vnderstand his descent to hell , since as they thought , they found the word so farre extended in the Scriptures . And graunt that Ruffine and others of the auncients ( as you affirme ) did thinke it consequent as an effect to Christs buriall , that his soule did descend to hell ; what prooue you by this , but against your selfe , that such as had not those wordes expressed in their Creede , yet retained the sense and meaning of them in that they were perswaded , this was the law of humane necessitie , without Christ , that as mens bodies were buried , so their soules descended to hell ; which descent Christ refused not to restore men , as Hilarie and others auouch . This you say was Ruffines owne meaning , who [ i going about to proue by the Scripture that Christ descended to Infernum , sheweth that he meaneth his death hereby & his buriall . ] I suppose few men will trust you , hauing tried you false so often . Ruffine going about to prooue by the Scripture of the old Testament , that euery part of Christes passion and his resurrection was fore-shewed in the law and the Prophets , plainely distinguisheth his death , buriall , and descent to Hell. For Christs death he saith ; k spiritum post haec scribitur reddidisse ; after this it is written , that hee gaue vp the Ghost . This was fore spoken by the Prophet saying ; into thy handes I commend my spirit . Sepultus quoque perhibetur . He is then said to be buried . For which he alleageth a place of Ieremie , and addeth . Euidentissima haec Sepulturae eius indicia propheticis vocibus designata sunt , accipe tamen & alia . These most manifest signes of his buriall are expressed in the Prophets speeches , and yet thou shalt haue other . Where he alleageth three other places of Scripture ; how fitly to his purpose , I need not pronounce . Then commeth he to Christes descent to hell , and saith ; Sed & quód in Infernum descendit , euidenter praenunciatur in Psalmis . That also he descended to hell , is evidently fore told in the Psalmes . Now whether his places bee aptly cited or no , is not to the question , though you make that your whole aduantage . For first , they be as aptly cited , as the rest . Next they haue euery one of them somewhat more in Rusfines apprehension , then of Christes buriall . For hee standeth not onely on those wordes , the dust and corruption of death , but hee fastneth most on the words of descending and bringing downe in limum profundi , to the mire of the deepe . Which things though you flurt at , as waighing light in your eyes , it is certaine , he intended thereby more then the graue as is euident by his owne wordes . For citing the place of Peter thus . In which ( spirit ) Christ descended to preach to the spirits inclosed in prison which were incredulous in the dayes of Noe , he addeth , in quo quid operis eger●…m in Inferno , declaratur ; in which it is declared , what Christ did in hell . In the graue I trust Christ did nothing . In Paradise he did not preach to those , that were in prison ( & disobedient ) in the dayes of Noe. Since then this end of Christs descent to hell is expressed by Ruffinus , and this could not bee done either in the graue , where nothing can be done ; or in heauen , where these disobedients were not in prison : It is cleere that Ruffinus had no such meaning , as you make him by Christes descent to intend no more but his death and buriall . l He holdeth indeed that Christ went downe to Infernum , that is to Limbus patrum , as an opinion then common among them , and worthie ( as he thought ) to be beleeued . ] If hee ment this , as you now confesse ; then he ment more by Christes descending to Infernum then Christes death and buriall . And so by your owne mouth you are conuinced of a lie fathered on Ruffinus against both his words & meaning . And yet I find no such expresse mention or description of Limbus in Ruffines words , as you would seeme to impose vpon him . He mentioneth Christs conquest ouer hell ; m quód Inferna sibi Regna 〈◊〉 , that Christ would subiect the Infernali kingdome to himselfe ; & qui mortis habebat Imperium , disruptis Inferni claustris , velut de profundo tractus ; he that had the rule of death , was drawen as it were from the deepe , the cloisters of hell being broken open . He saith also , Animabus de Inferni captiuit ate reuocatis , the soules being reuoked from the captiuitie of hell ; but whom he thereby meaneth , he expressed before with the Apostles words , when he said , n qui simul consuscitauit nos , simulque sedere fecit in caelestibus : Christ raised vs vp together with himselfe , and made vs sit in heauenly places with him . So that if you and your friends when you prate so much against all or the most of the auncient fathers as vpholding Limbus , would bethinke your selues , that most of them speake indifferently as well of the liuing and yet vnborne , as of the dead before Christes time , when they say that soules were deliuered out of the bondage and captiuitie of hell and Satan , you should doe them lesse wrong , and lesse deceaue your selues , then now you doe . And for those fathers , that indeede were of this opinion , that before Christes resurrection Abrahams bosome was vnder the earth , you shall doe well to thinke and speake more reuerently of them , considering what master Bullingere , a learned and graue Diuine resolued euen of that point . o Sinus Abrahae aliud non est quam portus salutis : vbi autem fuerat quondā hic locus , an apud superos , an apud inferos , nolo pronunciare , imo malo ignorare , quam temere definire , quodliteris sacris expressum non habeo . In his vt curiosus esse nolo , ita nihil desinio , cum nemine super hac re contendere volo . Satis mihi est intelligere & fateri veteres sanctos in refrigerio , loco vtique certo , non in tormentis , ante ascensionem Domini fuisse , vt maximé ignorem , vbi ille locus fuerit . The bosome of Abraham is nothing els but an ( entrance or ) port of saluation . Where this place formerly was , whether aboue in ( some part of ) the heauens , or below ( vnder the earth ) I will not pronounce . Yea I had rather be ignorant thereof , then roshly to define that , which I find not expressed in the Scriptures . In these things , as I will not be curious , so doe I determine nothing , neither will I contend with any man about this matter . It shall suffice me to vnderstand and confesse , that the godly of the old Testament were in a certaine place of rest not in terments before the oscension of Christ , though I know not where that place was . That it was no part nor member of hell , we haue S. p Austins firme resolution , grounding himselfe on the words , which our Sauiour in the Gospell ascribeth to Abraham . q Betweene you and vs there is a great gulfe setl●…d . But whether it were vnder the earth till Christs resurrection , of that some fathers doubted ; wherein we may not be reprochfull to them , though we dissent from them , since the Scriptures , as this great Diuine thinketh , expresly decide not the question . r Ignatius you thinke is cleerely yours : likewise one Thaddeus , by Eusebius report , one of the 70. disciples , which the Euangelist Luke speakes of . Also Athanasius Creed . Ignati●… saying Christ des●…ended to hades alone , but rose againe with many , meaneth euidently his buriall , and going downe into his graue : as you acknowledge that hades many times may well signifie . ] With the septuagint , that were Iewes , ( and translated the old Testament out of Hebrew into Greeke almost 300. yeeres before Christes birth ) I said indeed Hades stood aswell for the graue as for hell , euen as the Pagans also did vse it : but the Euangelists and Apostles retaining a difference betweene Thanatos , death , and Hades , take Hades for hell , and neuer for the graue : whose example the Greeke Diuines doe follow ; and therefore Hades with them doth not signifie the graue , but the place where the wicked are tormented after death , as it doth in the Gospell of S. Luke . Secondly the wordes of Ignatius agree not with that in Matthew , by which you would expound them . For Matthew saith , s the graues did open ( at Christs death ) and manie bodies of the Saints , that slept , arose ; and comming out of their graues , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after his resurrection , came into the holy citie , and appeared to many . They did not rise with Christ , but after him , as t Austen well expoundeth it ; that Christ alone might be u the first fruits , and x first borne from the dead . And therefore Ignatius did not speake this of Christes resurrection , but of his ascension , euen as Thaddeus did in the selfe same sort . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended alone ( to Hades ) but he ascended to his Father with a great multitude . That Ignatius here noteth Christes buriall in none z other wordes besides ; If you meane in the same sentence , there was no cause nor need he should ; if you meane in the same place , it is not true : for the next sentence sauc one is this . a The day before the Sabbaoth at the third houre Christ receaued sentence of condemnation from Pilate , at the sixt houre he was crucified , at the ninth he breathed out his spirit , and before the Sunne-set he was laid in his graue . The Sabbaoth day he staied vnder the earth in his graue ; and at the dawning of the Lords day he rose from the dead . But that Ignatius wordes can not be verified of Christes buriall , is euident by the very purport of the wordes themselues , he descended to hades alone , saith Ignatius . To his graue Christ descended not alone . Those that were crucified with him , were buried at the same time with him . Besides he descended alone , is as much as of his owne accord , and by his own force , no man helping , or accompanying him ; which was not the manner of his buriall . For his bodie was buried by others , and could not of it selfe descend to the graue . His descending to hades was a voluntarie action , euen as his ascending from it was ; which in a dead bodie no man can imagine . Lastly the wall neuer broken before , can not be vnderstood of the graue , since from the graue some others rose long before the death and birth of Christ , as is plaine by the storie of him , that was b cast dead into Eliseus graue , and of c Lazarus . Faine you would slubber vp these things , but they hang in your teeth , and will not goe downe . [ The power of the graue , or the strength of death , which remained indeed from the beginning of the world as a mightie wall not broken downe , was now ( you say ) by Christes death vtterly ouercome and dissolued . ] In this answer you inclose three vntrueths . First , Christ neuer descended into the power of the graue , nor strength of death , as you conceaue ; they had no power or dominion ouer him , he breathed out his owne soule at his owne pleasure ; to be resumed againe when pleased himselfe ; though for the proofe of his death to be true and vnfained , hee was content his body should lie in the graue till the third day . Againe , the power of the graue or strength of death was no wall vnbroken from the foundation of the world . Many rose from the dead before Christ , and some were translated , that d they should not see death . Thirdly , it is not yet , as you affirme , vtterly ouer come and dissolued . For the bodies of the Saints are vnder it , and so shall be till the last day ; when the wicked shall rise from their graues aswell as the Saints , though not to heauenly blisse , as they shall . Besides this , the words as well of Ignatius , as these of Thaddeus , must be performed betweene Christs descent to hades and his resurrection . For so Eusebius reporteth the wordes of Thaddeus . e Christ descended to hades , and brake the wall neuer broken before since the world began . And rose againe , and raised the dead , which had slept from the beginning . Hades then hath a partition , which neuer man brake , as Abraham told the rich man : Onely Christ , who was God and man , voluntarily descended thither , and with his returne thence broke the wall , that was neuer broken before . f Though some being dead did rise to life againe before Christs resurrection . ( as touching the time ) yet the vertue and power of Christs resurrection was before them , by which onely and meerely they rose againe . Neither yet was resurrection to al●… the dead forthwith performed by the resurrection of Christ : neuerthelesse purchased it was euen then , and by the onely power and vertue thereof is and shal be performed to all in d●…e time . You would seeme in this to answere me , but indeed you refute your selfe . For you confeste , that this partition betweene death and life was often broken before Christs resurrection , b●…it the power of Christs resurrection , you say , was before them , by which onely they rose againe . But both Ignatius and Thaddens say , it was neuer broken before the time , that Christ descended to hades . They therefore doe not meane the graue , as you doe . If you say , the graue was a partition to stay men from heauen till Christ was risen , then were not the soules of the Saints in heauen , whose bodies were in the graue , which is repugnant to your owne position . So that the graue , neither hindering the body from life , nor the soule from heauen before Christs comming , was not the wall vnbroken till Christs descent to hades , of which these auncient writers speake . Our resurrection was purchased by Christs death , and openly confirmed , and assured to vs by Christs resurrection ; but since it shall not be performed vnto vs till the last day , this wall is not vet actually broken downe to all Christs elect , no more then death is abolished to them , which is the last enemy , that shal be destroied , but is not yet sub●…ected vnder Christs feet in respect of his members , which doe and shall l●…e in thei●… graues to the end of the world . Neither doth the Apostle call Christ the first fruits of the dead , ( as you intend ) because others , who rose from the graue before Christ , did rise by the vertue and power of his resurrection : you commit heerein a double error . Christ was truely the first , that euer rose from death to an immortall and celestiall life , and the power and force of his resurrection bringeth not men backe to a mortall and miserable life in this world , but to be conformed to his glorious body , that is , to incorruption and immortality . g Thus I vnderstand your Thaddeus , also Athanasius in his Creed ( as it seemeth most p reasonably and necessarily ) because they expresse neither his death nor his buriall at all in any other words saue these , he descended to hades . You runne so fast on your owne conceits , that you see not what you passe by . Hath Thaddeus no words touching Christs death ? what make you then of these scant a line before ; q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how Christ humbled himselfe and died ? And though the Creed , prouided for the simpler sort , distinguisheth Christs crucifying , death , buriall , and descent to hell ; yet what need is there , that the learned euery time they talke of Christs crosse or death , should number all these seuerally and orderly as they stand in the Creed ? crucifying is enough to note his death , for they crucified him vnto death . Christs buriall had in it no more but the certainty of his death , and by Gods prouidence the vigilanc●…e of his enemies , that his body should not be thought to be stolen away by his owne Disciples . Other moment or matter of our redemption there was none in Christs buriall . The goodly words , with which you would feed vs , that in the graue he came vnder the power , strength , dominion , and kingdome of death , are rather variations for a nouice , then any points of sensible doctrine for a diuine . So that Athanasius expressing Christs suffering for our saluation , his descending to hades , and rising the third day from the dead , fully compriseth all the principall works , which Christ performed for our saluation from his crosse to his resurrection . Now what Athanasius meaneth by hades , since his works are extant in Greeke , we shall not need to depend on your partiall coniectures . We haue many plaine and perspicuous places , which deliuer his sense and meaning vnto vs. I haue shewed before , which I must not so often repeat , that Athanasius maketh two places of condemnation , whither man after death was adiudged for sinne : i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the graue and hades . And of Christs body and soule he directly saith , k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The bodie ( of Christ ) went to the graue , the soule to hades : these places being diuided with a great distance : and the graue receauing the presence of his body , ( for there was his body present ) and hades receiuing his ( humane ) spirit . Thinke you this to be plaine enough , that Christs descent to hades was not his buriall , where his body lay ; but the going of his soule to hades , whither man was condemned for sinne , and which Athanasius saith , The Diuell kept as the onely place of his strength ? The enemie saith he , fallen from heauen , remoued from the earth , expelled from the ayre ; l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; euery where vanquished , determined , if he could , to keepe hades safe . For this place was yet left vnto him . But m as soone as Christ died , the world wanted the light of her Sunne , the Vaile of the temple rent , the earth trembled , the Rocks did cleaue in sunder , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the souldiers together with the keepers of Hades did shake for feare n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the Diuell thi●…ing to carry ( Christ ) to hades , was himselfe throwen out of hades . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For it was not long after , but ( Christ ) loosed the ( sorrowes or ) paines of hades . Athanasius then without peraduentures taketh hades for hell , and Christs descent thither in soule to worke the subuersion of Satans kingdome , and deliuerance of all his elect thence , were they liuing , dead , or yet vnborne . p Your seeking to peruert this reason because the auncient Creedes want sundry other Articles , which now are in our Creede , is to no purpose . For so much as they all do euermore intend to set downe perfectly the summe of Christs accomplished Redemption and mediation at the least . Not any of those his maine workes are in them omitted . ] If your pride were not greater then your skill , we should haue a great deale lesse prating from you . How shall the Reader beleeue your report of Fathers and their meanings , when you neuer saw so much as the Creedes of the auncient Councels , and yet pronounce so boldly of them , as if you had perused them all but yesterday . The great Nicene Creede maketh no mention of Christs death or buriall ; but saith . q He suffered , and rose the third day . The first generall Councell of Constantinople , whose Creede was after vsed in the Church Seruice , saith ; Christ r suffered , and was b●…ied , and rose the third day ; omitting his crucifixion and death . The great Councell s of Aphrica , and the generall Councell of t Ephesus concurre with the Nicene , and say , he suffered , and rose the third day . What truth then is there in your words , where you say , they all doe euermore intend perfectly to set downe the Summe of Christs Redemption for vs ; not any of those his maine works are in them omitted ? Is the death of Christ none of his maine works for our Redemption ? finde you now , that his buriall may be omitted , and yet the Creede not be imperfect ? These things , good Sir , are implyed as consequent or antecedent to the parts expressed . For if Christ did rise the third day , he rose from the Graue , where he had lien three daies ; and buried he was not , before he was dead . As also he rose not but from the dead . Wherefore in his resurrection are both his death and his buriall comprised . Besides he suffered vnto death . Which things were all plainly proposed to the simple in their Creede called Aposto like , but not in the Creedes concluded by the learned Pastours in their Councels . The same course kept the Greeke and Latin Fathers , sometimes expressing Christs death , buriall , and descent to hell : sometimes omitting some of them , as the cause required . Epiphanius saith , u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ saith he speaking of the things as they were done , is crucified , buried , he descended to the places vnder the earth in his Deitie and in his soule , he leadeth Captiuitie Captiue , and riseth the third day . Vigilius . x Constat Dominum nostrum Iesum Christum sexta feria crucifixum , & ipsa die ad Infernum descendisse , ipsa die in sepul●…hris iacuisse , ipsa die Latroni dixisse , hodie mecum eris in Paradiso . It is certaine , that our Lord Iesus Christ was crucified on the sixt day , and that day descended to hell , that day lay in the graue ; and that day said to the Theise ; This day shalt thou be with me in Paradise . And declaring how this was verified in Christ ; y ergo dicimu●… Dominum iacuisse in sepulchro , sed in sola carne , & Dominum descendisse ad infernum , sed in sola anima . Then we say , that the Lord lay in his graue , but with his Body alone , and descended to hell , but with his Soule alone , without his Body . z Howbeit to speake plainly your Thaddeus whom you so highly esteeme , is a meere counterfait . You say this report of him in Eusebius by some men is counted fabulous . Nay who euer since Eusebius , I thinke , held it for better ? ] Were there no more in it but the records of Edessa then remaining , and the report of Eusebius translating the same , they fairely prooue this clause of Christs descending to Hades , to haue beene aunciently and openly receaued and professed in the Primatiue Church . Otherwise the religious of those Ages , that liued with and after Eusebius , if he had vnder this pretence broched any new point of faith ; as in duety they were bound , so no doubt they would haue resisted and refuted it . But the whole Church accepting and allowing that Historie , hath likewise admitted and approoued this Article of Christs descent to Hades , to be a part of the Christian faith ; and the best learned of those times in their writings acknowledge the same . And where you aske , Who euer since Eusebius held it for better then a fable ; it is a signe how little conuersant you are in any mans labours , that fit not your licentious humors . Your owne Author , on which you so much build , Ruffinus translated these bookes of Eusebius , a Ierom commended them , and b Gelasius an auncient Bishop of Rome with a Councell confirmed them . And touching this very Historie , Nicephorus largely reporteth it , and many of the best Historiographers before our time alleadge it ; not as fable , but for a truth . As namely , Blondus Decadis 2. li. 5. Nauclerus volumine 2. generat . 2. Sabellicus Enneadis 7. li. 1. Volateranus . geographiae li. 11. de Sectis Syriae : Martinus Polonus in Friderico 1. Platina in Lucio 2. I am not alone then in allowing Eusebius report ; c but you rather are so headstrong and withall so ignorant , that you censure all men besides your selfe . d It is all forged and fowly corrupted for these reasons : First this writing saith that Iudas the Apostle was the same , who was also called Thomas the Apostle . But the Scripture it selfe sheweth that Iudas and Thomas were diuers and seuerall Apostles . When you goe about to challenge a record , neuer corrupt it ; for so you challenge your selfe , and not that which you would ouerthrow . The writing doth not say , that those two Apostles were one , as you dreame ; but rather obserueth that with them , Thomas had two names . Now what inconuenience is in this , that one Apostle should haue two names , or that they should call Thomas also Iudas ? Peter had three , if not foure names : Simon , e Cephas , Peter & Bar-Ionas , and f Iudas the brother of Iames Matthew calleth g Lebbeus and Thaddeus . Matthew was also called h Leui. It was a thing most vsuall with the Iewes to haue two or mo names , as appeareth in the genealogie of Christ rehearsed by Matthew and Luke , who vse many wordes in that Catalogue , no where recorded in other Scriptures . And since Thom in Hebrew , whence Thomas commeth , doth signifie no more but a Twinne , which name is common to both the brethren borne at one time ; it must needs be that Thomas then had an other name to distinguish him frō his brother . This therfore is no iust exception , to discredit that auncient Record with a thing most vsuall among the Iewes . Againe with the Syria●… not skilfull in the Hebrew tongue , how easie a skippe was it in steed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Iew , to conceaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehudah , which is Iudas ; ( he and Iod being letters , that are often changed one from another : ) and where the writer would haue said ; a Ie●… which was Thomas ●…nt Thaddeus , so to set it downe as if it were Iehuda , which was Thomas , sent Thaddeus . Yea the Syriack words for a Iew and Iudas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ but a ●…od , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in auncient writings is soone worne out of sight : I omit other diuersiti●…s , which might easily happen in the Greeke ; as that Iu●…as sent Thaddeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which al●… Thomas did , one small title added to the Article to make it the ●…uter relatiue ; or changing their places , & saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iudas and also Thomas sent Thaddeus . There is neither Greeke nor Latin Father , in whose Treatises I will not readily find greater st●…ps . This I may coniecture , because i Nicephorus writeth , that Iudas the brother of Iames came after to the Citie of Edessa , the Citie of king Abaga●…e which also k Bede and l Oecumenius doe witnesse and supplying what wanted in Thaddeus ministerie , there ended his life , and so might be one of those that sent him . But you that thinke this so great a matter in the recordes of Edessa , what say you to the Syriack translatour of the new Testament , who twice calleth this Iudas the Apostle , the m m sonne of Iames , where indeed he was the brother of Iames , and the Sonne of Alpheus ? If you will excuse him , for that he neuer saw the Epistle of Iude , where hee calleth himselfe the n brother of Iames : how great reason then is it to excuse the men of Edessa , that were ignorant of the Hebrew tongue , and altogether vnacquainted with the Scriptures at that time , when this was written ; if they put he for Iod , which letters are often permuted the one for the other ? howbeit , as I first said , I see no ground of any iust challenge in this , that the record , which is auncient , importeth Thomas to be called Iudas in the place where he liued and died farre from Iewrie , which was a thing very common among the Iewes in their owne countrie : or Thomas to be called a Iew , and thereby to distinguish him from others that were not Iewes . o Secondly we may probably conceiue another error , that this Thaddeus ( one of the 70. ) seeme●…h to be mistaken in the Syrian writing for Thaddeus one of the twelue Apostles . ] This is rather an error in you to thinke , that none were called Apostles but the twelue , or that Apostle doth not sometimes signifie a Messenger . Christ himself is called the p Apostle of our profession . Paul saith to the Philippians , q Epaphroditus your Apostle ; and to the Corinthians he saith of some sent by him with Titus , r They are the Apostles of the Churches . And to the Romanes he s saluteth Andronicus and Iunia , which are honorable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the ( number of the ) Apostles . He chalengeth others for t transforming themselues into the apostles of Christ , not that they affirmed thēselues to be of the twelue , ( for Paul himselfe was none of them ) but they pretended to be sent of Christ , when they were not . And so Christ meant when he said to the Angel of Ephesus , u Thou hast examined them which say they are Apostles , & are not ; that is which say , I sent them , when I did not . Now the Syriack writer taking knowledge , that Thomas was x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Apostle one of the twelue , and that he sent Thaddeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his brother one of the number of the 70. Disciples of Christ : how could he after erre so much , as to meane that Thaddeus was one of the twelue Apostles , specially the next wordes being : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of the seuentie . Wherefore this is worse then a ca●…ill , when the wordes inferre no such thing to collect contrarieties vpon your owne conceits . He sent Thaddeus , as Christs messenger , ( or their Apostle ) being one of the seuentie . y Further this counterfeit Thaddeus was content to receaue ( and did receaue ) euen from a king himselfe and also ( as it seemeth ) from one of his nobles Adoration and worship . Whereas the true seruants of Christ Peter and the Angel refused vtterly the same in such very maner offered vnto them by meaner persons in respect of state . Therefore this Thaddeus was some false Apostle ; and came not by Christs sending . ] By this reason , if it were any thing worth , you may prooue many Patriarkes and Prophets to be idolaters , and aswell receiuers , as giuers of that adoration , which you suppose is due to God alone . Omit , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere vsed , is with Suidas and Phauorinus as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to approch or draw neere to a man : and that Budeus obserueth it in the eccleasticall historie to be taken for a reuerend salutation ; and so the King approched , or reuerently saluted Thaddeus ; let it stand for bowing the bodie , which is a signe of reuerence or submission in the Scriptures ; what inferre you thence ? that the King , beholding the face of Thaddeus at his entrance in to shine with a strange and diuine brightnes , did him reuerence contrarie to the custome of Kings , which receaue from others , and giue not reuerence to others ? If you thinke this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he bowed himselfe to Thaddeus , is more then the godly may yeelde to men , or take from men ; you foolishly deceaue your selfe . Of Abraham the Scripture saith , that speaking with the Hittites for a place to bury his dead , vpon their gentle and friendly answere , z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee bowed himselfe to the people of the Land. Of Iacob when he met his Brother Esau , the Scripture saith , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he bowed himselfe to the earth seauen times : So b Leah and her children , Rachel and Ioseph , Iacobs maides and their children , euery troupe of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowed themselues to Esau. Moses said to Pharoh , c all these ( thy ) seruants shall come downe to me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall bow them selues to me . So afterward Moses went out to d meete his Father in Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and gently or reuerently saluted him . Infinite are the places in Scripture , where the word is vsed in that sense ; and noteth the dutifull , friendly , or fauorable respect had to Superiours , Equals , and Inferiours by bowing the Body . Now whether it were meete for a King gently to intreate , or reuerently to receaue the Messenger of Christ , directed to him to cure him selfe of his sicknesse in this life , and to giue him assurance of eternall life , being no subiect of his , but a stranger sent vnto him ; this is all that can be doubted . Wherein though I be most willing to reserue to Princes , not onely their Soueraigntie ouer their Subiects , but their dignitie towards strangers , yet see I no cause , but when they receaue any speciall graces or blessings of God by the hands of men not subiected to them , they should adore the giuer , which is God ; and acknowledge the bringer . e He that despiseth you , de●…seth me , saith our Sauiour excepting no man. The Apostle commendeth the Galathians for f receauing him as an Angell of God ; and chargeth the faithfull to receaue their godly Pastours g with all ioy in the Lord , and to haue them in honor . You and your adherents , when you take vpon you to censure Princes in your Consistories , will not absolue them without some signe of submission , such as you like . And call you Thaddeus , sent of purpose to cure a Prince of his bodily and ghostly diseases , a false Apostle because the good King glad of his comming rose from his Seate , and bowed to him , as to the Seruant and Messenger of so great a Lord and Benefactour , as he beleeued Christ to be ? Peter and the Angell , you say , vtterly refused the same in such very manner offered vnto them by meaner persons . ] Haue you so little good manner , that you know not the difference betwixt bowing the body as Abraham did to the Sonnes of CHETH , and MOSES to IETHRO ; and falling flat at an others feete to giue him worship , as Cornelius did to Peter , and S. Iohn to the Angell ? of Cornelius Luke saith , h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , falling at ( Peters ) feete , he worshipped him . And Saint Iohn saith of himselfe , i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And I fell downe at his feete to worship him . This the Angell refused in Iohn ; but the bowing of the Body euen to the ground the two Angels refused not from k Loth ; and Christ himselfe said to the Angell of Philadelphia ; l Behold I will make them of the Synagogue of Satan , which call themselues Iewes and are not , to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and bow themselues at thy feete . Yea Dauid , when he was a priuate man , gaue this kind of reuerence to m Saul ; and being a King receaued it of n Abigail ; o Mephibosheth , p Ioab , p Absalon , q Ahimaas , r Aranah , and from s Nathan the Prophet : which if it wholy pertained to God , could not be giuen to men nor Angels without danger of Idolatrie . But the deuotion of the hart ioyned with the submission of the body , and testified thereby , is adoration due to God alone ; and differeth much from ciuill curtesie and duetie reserued for Magistrates , friends , and strangers . Since then there is no such thing reported of Thaddeus , that the King fell at his feete , why compare you these examples together , which are so farre distant ech from other ? of Abdus the Sonne of Abdus it is said , that hauing the goute , ( and therefore not able to stand ) t he fell at the feet of Thaddeus , and with praiers & laying on of hands was healed . Where perchance you will mislike , that Abdus was suffered to kneele , whiles praiers were said ouer him ; & hands imposed on him , that he might recou●…r ; but since this submission was to God , and not to man , and dured the time , that prayers were made to God for him ; I see no iust cause of condemning Thaddeus for suffering men to kneele , whiles they asked ought at Gods hands . Now what if this were profered to Thaddeus , doth that prooue , he therefore accepted it ? had he written the Storie of himselfe , it had beene his duetie , ●…ot onely to refuse that , which was vnlawfull , ( if it were more then was permitted to the seruants of Christ , which we doe not know ) but to witnesse his refusall . But others not then well acquainted with Christian Religion being the writers thereof , how easily might they report the one , and omit the other ? Looke to the Story of Daniell , and see whether he doth not say of him selfe , that u King Nabnchad-nezzar fell vpon his face , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and bowed himselfe to Daniell , and willed them to offer Sacrifice , and sweete odours vnto him . This the King profered by Daniels owne confession and though we doe not doubt but Den●…el refused it , and otherwise aduised the king ; yet there is no such thing recorded in the Text. Hence if you will conclude Daniel to be a false Prophet , you shall shew your selfe to be a rash , false and wicked teacher : but if you will excuse him , because he was one that feared God , and knew his duty , though there be no mention made of his deniall ; what spleene mooueth you to condemne Thaddeus , being not him selfe the writer of the Storie , and one that was not onely trained vp in Moses Law , but a Disciple of Christs , and sent by him to preach , and which more is , endued with the power of the holy Ghost to heale the sicke , to plant the Gospell , and conuert nations vnto the faith ? x Fourthly , I doe not see how it can possibly be true which this Thaddeus saith , that Christ ascended vp to his Father with a great multitude ; seeing the Scripture sheweth how after fortie dayes he ascended in all their sights alone vp to heauen . ] Might Christ doe nothing , but he must first acquaint you with it , that you take so straight a view , who went vp to heauen with him ? The Apostle noteth that God said of his Sonne , when he brought him into the world , y Let all the Angels of God worship him . Can you tell when this was done ? Christ z spoiled powers , saith Paul , and principalities , and made an open shew of them . It would trouble you to tell ; how , where , and when . So , Christ a ascending on high , led captiuitie captiue . Who knoweth how farre , or how many ? that he ascended to his Father with a multitude , may be referred either to Angels , or men . If all the Angels adored him , when he came into the world ; what did they , when he ascended to heauen ? Nazianzene saith , b If Christ ascend to heauen , ascend thou with him ; and ioyne thy selfe to the Angels , that accompanie him or receiue him . So Cyprian . c Non indiget vectoribus Angelis , sed precedentes & subsequentes applaudebant victori . Christ ascending needed not Angels to beare him , but they going before and following applauded him as a conquerer . And Austen . d Sublatus est Christus in manibus Ang●…lorum , quando assumptus est in caelum , non quia , si non portarent Angeli , ruiturus erat ; s●…d quia obsequebantur Regi . Christ was caried vp by the handes of the Angels when he ascended to heauen not that he should haue fallen , if he had not beene stayed by Angels ; but that they might serue their King. And touching men , why might not Thaddeus speake this of those , that were raised out of their graues , when Christ rose from the dead , since they were partakers of Christs resurrection , why should they be reiected from his ascension ? They rose from the dead , not to die againe , much lesse to bee left wandring on the earth . Ascend before Christ they could not , he was in all things as the head to haue the preeminence . Then must they ascend with him , or after him ; neither of which is expresly mentioned in the Scriptures . It appeareth by Tertullian , the Church in his time was opposite to his conceit , and made him this answere ; e Our abode after death , ( which there is called sleeping . ) is in Paradise , quò iam tunc & Patriarch●… & Prophetae appendices dominicae resurrectionis ab inferis migrauerunt ; whither the Patriarkes and Prophets , that were dependents on the Lords resurrection , p●…ssed euen then ( with him ) FROM THE PLACES BELOW . Cyprian saith of Christ , f spolians Inferos , & captiuos praemittens ad superos , spoiling the places below , and sending the captiues before towards heauen . Austen saith , g Reddunt Infernavictorem , & superna suscipiunt triumphantem . Hell restoreth him a conquerer , and heauen receiueth him a Triumpher . Where then the Apostle saith , that h Christ triumphed ouer powers and principalities in his owne person , and likewise that he i ascended on high , leading captiuitie captiue , which prooueth his ascent to heauen to be the fulnesse and perfection of his triumph : since triumphes amongst mortall men are not secret nor solitarie ; shall we thinke that Christs triumphant ascension to heauen was the close conueying of him alone into heauen , neither Angels , nor man attending , nor magnifying him ? or rather , as Peter saith , k he went to hea●…n , hauing Angels , powers , and mights subiected to him , that is all sorts and orders , were they neuer so excellent , high , or mightie ; seruing , submitting , confessing , and applauding his humane nature , as the subduer of all his enemies , and Sauiour of all his Elect ? Where you would faine perswade the world , that the l Apostles Creed was not in the primitiue Churches , which we haue now , yea that at ●…irst it had no exact for me at all ; This is the way to discredite all thinges besides your owne deuices . You may say as much against some parts of the Scriptures , as you do against some parts of the Creed . For the Scriptures themselues were not fully receiued in all places , no not in Eusebius time . He saith , the m Epistle of Iames , of Iude , the second of Peter , the second and third of Iohn , are contradicted ; as not written by those Apostles . The Epistle to the Hebrewes was for a while n contradicted by the Church of Rome not to be Pauls . Eusebius report is the truer , because the Churches of Syria did not receiue the second Epistle of Peter , nor the second and third of Iohn , nor the Epistle of Iude , nor the Apocalypse ; as appeareth to this day by the translation of the new Testament into their tongue , which wanteth all these bookes , as no approoued parts of Scripture . The like might be sayd for the Churches of Arabia . Will you hence conclude , that these parts of Scripture were not Apostolike , or that we neede not receaue them now , because they were formerly doubted of ? The Creede we doe not vrge , as vndoubtedly written by all the Apostles , for then it must needes be Canonicall Scripture ; but we vrge it as the best and perfectest forme of faith , which was deliuered to the Christians at the first planting of the Gospell by the direction and agreement of the Apostles , and kept and professed in some of the most famous places ; which when the Church of Christ had well considered and examined , she receiued and preferred before all others . Now that this forme of faith , which we haue , was both in auncient times , and diuers places preserued and professed as comming from the first erectors of the Churches ; you haue seene the testimonies of Cyrill for Ierusalem , of Chrysostome for Antioche , of Austen for Africa , of Ruffine for Aquileia , of Venantius for Poyctiers : and this very Article , he descended to hell , is by them witnessed to haue beene then in their Creedes : of whom no doubt can be made , saue of Austen onely , because he sometimes repeateth the Creede without that clause , which yet he confesseth to be a maine point of the Christian faith . That in all places they did varie from this forme , though you pretend the names of Ignatius , Irenaeus , Iustine , Tertullian , Origen , &c. yet they prooue no such thing . These Fathers do often , as learned discoursers , enlarge the parts of the Creed ; & somtimes , as short comprisers of it , they contract the summe thereof into fewer wordes : but yet the most , and most famous churches had from the beginning a briefe collection of the Christian faith deliuered to the simple people to be learned and said by heart , before they could be baptized . Of this doe many learned and auncient Fathers beare witnesse . o Duodecim Apostolorum Symbolo sides sancta concepta est . In the Creed of the twelue Apostles , saith Ambrose , is the holy faith conceaued ( or comprised . ) So Leo p Catholici Symbolibreuis & perfecta confessio d●…odecim Apostolorum totidem est signata sententijs . The short and perfect confession of the Catholike Creed is seal●…d vp with twelue sentences of the twelue Apostles . So Ierom. q In the Creed of our faith and hope , which being deliuered from the Apostles is not written in paper and ●…ke , but in the tables of mens hearts , after the confession of the Trinitie , and vnitie of the Church , all the mysteries of Christian Religion are closed vp with the resurrection of the ●…lesh . Isidore saith , r the Apostles readie to depart one from another , Normam prius sibi futurae praedicationis in commune constituunt : appoint first in common a summe of that they would preach , least s●…uered in di●…ers places , they ●…ould propose any diuers or dissonant thing to those , whom they brought to the ●…ith of Christ. Rabanus Ma●…rus de Institutione clericorum li. 2. ca. 56. hath the very same wordes . Neither could Tertullian , whose name you vse , haue truely said , r Reg●… fidei vn a omnino est , sola immobilis , & irreformabilis ; there is but one rule of faith , and only that immooueable and vnchangeable , vnlesse there had beene some forme of faith receaued in the Church , which no man might alter or change . For how could he saie there is but ONE RVLE , if euery Church had a seuerall rule ? Or how was it immooueable or irreformable , if there were no certaine wordes or parts , but euerie man might alter at his will ? Tertullian therefore doth not repeat the words of the Creed , which he varieth in euerie place where he citeth it , but he pointeth to the chiefe parts thereof ; no where keeping the same words , but in substance the same matter . Against Praxeas the heretike he saith ; t Hanc regulam ab initio Euangelij decurrisse : This rule ( of faith ) hath had continuance from the beginning of the Gospell . Against heretikes in generall he saith , u Haec regula à Christo probabitur instituta : This rule shall be prooued to haue bee●…e appointed by Christ. And yet in these two places he keepeth not the same wordes , but the same heades , and as it were the same principles of faith . As likewise both these differ in wordes from that rule , which he cited before , being x omnino vna , euerie where one , and by no meanes alterable . Irenaeus saith . y The Church throughout the whole world , euen to the endes of the earth , recea●…ed from the Apostles and their Disciples , that faith which be bele●…eth in one God , the Father almightie maker of heauen & earth , &c : and in Iesus Christ the Sonne of God , incarnate for our saluation : and in the holie spirit , which preached by the Prophets the dispensation and comming of God ; and the birth of Christ our Lord by the Virgine , his p●…ssion , resurrection , and ascension with his flesh into heauen ; and his comming from heauen in the glory of his Father to recapitulate all : to raise vp all flesh ; and to giue iust iudgement in all . z Th●… faith the Church disp●…rsed through the world , hauing receaued , faithfully keepeth , and constantly teacheth , and deliuereth these things as it were with one mouth . For though there be different languages in the worlde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Yet the summe aud effect of the tradition ( or faith deliuered ) is one and the same . Neither doe the Churches in Germany otherwise beleeue or otherwise teach , nor those in Spaine , nor those in Fraunce , nor those in the East , nor those in Egypt , nor those in Africke , nor those in the middest of the world . So that all the churches in the world had one and the same tradition and rule of faith ; and though the wordes in some places did differ , yet in sense they agreed , and the chiefer the churches were , the more was their care to preserue this Creed not written , as Ierom and others confesse , but deliuered and receaued by hart euen from the Apostles and their Disciples . And since the Church of Rome , then one of the most famous Churches in the world , kept this Creede comprised in twelue sentences according to the number of the twelue Apostles , as Leo testifieth not long after Ru●…ines time ; and Ambrose said the same in effect euen in Ru●…ines time , and other Churches likewise both East and West had & retained the same from their first foundation , as Irenaeus witnesseth ; It can not be , but the Creede , which we haue at this day , was the verie same which the primitiue churches had and kept ; and these auncient Fathers that alleage the authoritie thereof , bring not euerie where the exact wordes , but the chiefe parts and grounds thereof , as appeareth by Tertullian who saith ; The Rule , or Creed , is one and vnchangeable . notwithstanding he bringeth three seueral variations therof in wordes . For the clause of Christs descent to hell , I haue said before it was retained in many places , though it wanted in the church of Rome , and some other churches of the East ; and no doubt the Church of Rome and the rest conceaued no les●…e by Christes resurrection from the dead , but that he rose conquerer of death and hell , as the prophet foretold he should , in saying : O death , I will be thy death ; ô hell , I will bee thy destruction ; as Christ professed he did , when he said , I haue the keies of death and hell : and as the great and generall Councels of Ephesus , Chalcedon and Constantinople did expound that Article of the Creed , Christ rose the third day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing ●…irst spoiled hell . And vpon this resolution of these generall Councels , and not as you dreame vpon the opinion of Limbus preuailing , the Churches , that wanted that Article which others had , receaued it into their Creed , as contained there before in force and effect , but now they concurred in one consent of faith and wordes , which before they did not . b Our third reason is : if there be no certaine benefit to the godly by Christs going to hell , then doubtlesse he went not thither . But there is no certaine benefit to the godly by Christs going to hell . Therefore doubtlesse he went not thither . ] You profere vs reasons very seldome , but when you push them forth , they want all things that should support them . Your maior heere hath no force in it , your minor hath no trueth ; and so your conclusion is like a forward bud , that shrincketh before it bloweth . That Christ should triumph ouer powers and principal●…ies , and all knees of those in heauen , earth , and hell bow vnto him , was aswell for his soueraignty , as for our safety . Your maior then must haue both those parts in it , that if Christs descent thither were neither for his glory not our good , then was it needlesse . But it was both . He was to rise superiour to all his and our enemies , that as in the crosse he submitted his life to the rage & fury of Satan & his members , so when he rose he might be made Lord ouer heauen , earth and hell . It was therefore his right to haue the keyes of death and hell , wherby Satans kingdom aswell in hell as in earth should be subiected to the power of his humane nature , which could not be but beneficiall for vs , whose redeemer and Sauiour he was . Againe what need is there that you should know the depth of Gods counsels , and reason of Christs doings in euery thing , as though you were to take an account of him , what cause he had to doe , as he did ? If the Scripture beare witnesse , that Christs soule was not left in hell , though we could not discerne the precise purpose of his descent thither , we may not therefore reiect it as superfluous . But what say you to those two maine points expressed in Scripture ; the destroying of Satan , and deliuering of vs from feare of death , which Christ performed by his death ? [ b The benefits all and euery one , ( which you euery where rehearse ) I most vnfeinedly and religiously beleeue : but what is this to his locall being in hell ? ] You acknowledge the words , but not the deeds of Christs destroying and spoiling Satan , through , but not after his death : and so in name , but not in proofe you make him Lord ouer hell , as where he neuer shewed the power and prerogatiue of his humane nature , but onely by taking his body from the graue . Now this doth not answere the reall and actuall subduing of Satans strength and kingdome mentioned in the Scriptures with so magnificent and euident words , as the Apostle vseth ; that Christ led captiuity captiue , and made an open shew of powers and principalities , and triumphed ouer them in his owne person . You call these c blasts of vanity , because I say they were performed on euery part of Satans kingdome , and euen in the place where his chiefest strength and power was , which was hell : but your replies are rather beesoms of infidelity , which would sweepe away whatsoeuer the Apostle saith of Christs most glorious triumph ouer Satan and his whole kingdome , with the taking of his flesh out of the graue , where it lay dead ; and ascribe no more to Christs conquest ouer death and hell , then you doe to all the faithfull , when they shal be raised from the earth to the fruition of eternall life . This I say is not sufficient in Christs person . For he must not onelie be free himselfe , and the freer of all his from death and hell , but all infernall places and powers were to stoope to him , as Lord of all , when God would bring him to the glory of his resurrection . d This conquest , you say , Christ purchased by his Passion , but hee did not execute it till his resurrection . If hee executed nothing till his resurrection , and purchased all by his Passion , then he did nothing in hell . For his resurrection was distinctly after his supposed being in hell . ] The Apostles wordes are plaine , that Christes crosse was his humiliation . Christ e humbled himselfe being obedient to death , euen the death of the crosse . Then Christes Passion and death were parts of his debasing , and not his triumphing ouer death or hell . After death must his triumph beginne , and not before , nor at the time of his breathing out his soule : but when the time of his resurrection came , God loosed the sorrowes of death before his humane soule , which was not left destitute of glory & soueraintie in hell , and raised his bodie from the graue , restoring him to life as the subduer and Lord of all his enemies , that is as well of hell as of death . You would calculate the minutes , and see what distance of time there was betwixt the returne of Christes soule from hell , and the raising of his bodie from the graue ; but this is like the rest of your vanities , to be more then audacious in blasing your owne deuises , and curious in searching Gods secrets reserued to himselfe . What time the soule of Christ ascended to Paradise , or descended to hell , we doe not know ; we must leaue that to God ; it sufficeth vs , that Christes Soule by the witnesse of holy Scripture was not lest in hell , nor his flesh in the graue , but both restored to life as conquerers of death and hell . Christes resurrection therefore containeth the bringing of hissoule from hell , and the ioyning of it to his bodie , that both might be restored to celest●…all and perpetuall glory ; and consequently the subduing of hell , as his soule returned to his bodie , is iustly reputed a part of the glorie of his resurrection . [ f I would willingly beleeue you , but alas who sayth so besides your selfe ; or onely such as can tell no better then you . ] If auncient Fathers and later writers , if prouinciall & generall Councels did not professe the same that I doe , you might beleeue as you list ; but if they all concurre , that this is testified in the Scriptures , which you labour to elude with phrases and figures ; then pitie your selfe as stretching and shrinking the Scriptures at your pleasure ; pitie not me , who haue the maine consent of all ages , and Christian assemblies ( from the Apostles to this very time , wherein we liue ) to interpret the wordes of the holy Ghost , as I doe ; and to make Christes subduing of hell consequent to his death and precedent to his resurrection . Neither can the Apostles wordes , ( that Ch●…ist g through death destroyed him , that had power of death , and deliuered all them , which for feare of death were all their life long subiect to bondage ) haue any full or effectuall performance , if Christ after death , and before the raising vp of his bodie , did not in that part of his humane nature , which lay not in the graue , shew himselfe the conquerer of Satan and his Infernall kingdome , that by Christes subduing eternall death , and taking the whole power thereof into his hands , we might be assured of our deliuerance from that , which we most feared ; which was not the death of the bodie , but the destruction of bodie and soule in hell fire . This Conquest we both beleue ; neither may we much differ about the time , since it must be through his death , and so after he was dead , and before his resurrection ; the manner is all that is questioned , which you say was without any presence of his humane soule , and consequently must be referred to his diuine nature . I a●…irme the contrarie , that this exaltation , to be Lord ouer heauen , earth and hell ; pertained not to Christes Deitie , which neuer wanted that Soueraintie , but to his manhood , which was obedient vnto death , and was therefore aduanced to this hight . And since this conquest ouer hell was reall in proofe , not verball in claime ; speciall to Christes person , not generall to all his members ; and performed after Christes death , not by Christes diuine , but by his humane nature ; this must needs be referred to Christes soule ; which might descend to hell , and must before it could shew it selfe vanquisher of hell ; and not to his bodie , which lay dead in the graue , and could neither ascend nor descend till it was restored to life . You make Christ Lord ouer hell , because he kept himselfe from thence ; but so were all the faithfull , whose soules were not inclosed in hell ; whom yet the Scriptures make not Lords ouer death and hell , but deliuered from both . There must be a conquest peculiar to Christ , whereby he did take all power from them , and reserued it to himselfe , and rose from death , as hauing the keyes of both . The particular manner whereof in time and other such circumstances , though the Scriptures do not expresse , yet must not the general be doubted , because the Scriptures witnesse , that Christs soule was not left , nor for saken in hell of Gods diuine power and presence , but thence returned as conquerer of all Satans power and Dominion . This the Church of Christ hath alwayes professed , and this may the godly safely bele●…ue , notwithstanding M. Broughtonsbedlom proclamation , that it is the generall corruption of religion , Scripture , and all learning . h Our fourth reason . There is altogether as great reason , and as vrgent cause , that Christ , whole man , ( both soule and bodie ) should be present in hell to free vs thence wholy ( that is our soules and bodies ) as there is that his soule must be there present to free thence our soules . Heere I wish you would answere my proposition without skoffes and taunts and ●…autie disdaine , as your manner is . ] You cannot mocke , and that is great pitie . When your propositions want not only proofe and trueth , but learning and vnderstanding , shall I say they be sage , wise , & Christian resolutions ? your deuices I call dreames , your contradictions I call contrarieties , your neglect of all Councels and Fathers I call presumption ; and your shifting , and outfacing , affirming that which is false , and d●…nying that which is true , I call vnshamefastnesse , if not impudencie . What other names should I giue them ? I professe I cannot flatter you in your fansies , neither see I any cause , why you regarding no man besides your selfe , should thinke your selfe fit to be regarded with the disgrace of all auncients and others . Where the matter is not meet to be reiected with disdaine , I vse it not ; and where it is , why should I not ? Yet now you would haue a direct and faire answere to your proposition ; though you little deserue it , you shall . This which you mention ( to wit , our deliuerance from hell ) was not the onely cause of Christs descent thither , his owne honour and right , that suffered shame and wrong at Satans hand on the crosse , was the chie●…e cause of his descent , that after death he might shew himselfe in his manhood the conquerer and destroier of Satans power . This you cleane leaue out of your proposition , because you would be sure to bring nothing that should be sound and sufficient . Againe your proposition , as it standeth , hath no strength in it besides your owne imagination . For hell once subdued and conquered by Christ needeth not the second time to be conquered . Since then till the day of iudgement hell hath no more but the soules of the wicked , ( some few excepted who descended aliue to hell ; ) what needed more then the soule of Christ to conquer hell ? Thirdly , s●…ing the body is cast into hell to increase the paines of the soule ; the soule being acquited and freed from hell , there is no cause the body should goe thither . And so in respect aswell of Gods ordinance till the day of doome , as of the soules preeminence in and ouer the body , the soule of Christ after death might iustly discharge our bodies and soules from all the power and claime that Satan had against vs. Lastly , the proportion , which Fulgentius , Athanasius , and others mention , as deriued from the Scriptures , that as the two parts of man after death were for sinne appointed to two seuerall places ; his soule to hell , and his body to the graue ; so the Redeemer did ●…etch man backe againe from those two places of condemnation , with the presence of his soule subduing hell , and of his body resisting corruption ; this p●…oportion , I say , g●…ounded on the Scriptures is more then you can any way confute , or open your mouth against with any trueth . You aske , s why this going to hell by our Sauiour was not rather af●…er his resurrection , when both pa●…ts were ioined together . First , because by death , which is the separating of the soule from the body , Christ was to destroy both death and hell . Next , he was to rise conquerer of them both ; and not after his resurrection , which was a conquest of both , to reconquer them againe . This therefore is an vnwise demand , and sheweth that you doe not vnderstand , what belongeth to Christs death or resurrection , who was to rise the full conquerer and Lord of all his enemies in his owne person , and not a●…ter his resurrection to make a new conquest ouer them . And therefore your heaping of seuenteen places of Scripture in the k margine of your booke , to shew that Christ died and rose againe , is to let men see , that you haue emptied your note Booke , and there find that Christ did rise from the dead . To which if you will adde , which is the true intent of all those places , that Christ was to rise a perfect conquerer of death and hell you shall make so many proofes that Christ conquered both before and with his resurrection , and by no meanes after it . For his resurrection was manifest proofe , that neither his soule was forsaken in hel , nor his flesh left to see corruption in the graue ; and therefore both hell and death were perfectly subdued , when he ioined againe his soule to his body , and aduanced them both to an immortall and celestiall life . Considering then whence the parts of Christs manhood were taken , when he rose from the dead , to wit , his soule from h●…ll , where it was not forsaken , and his body from the graue , where it was not corrupted ; you shall easily see , if you doe not wilfully shut your eies , that the power and force of Christs resurrection beganne with the subduing of hell by his soule , and ouermastering putrifaction by his body . Against whose soule and body since neither destruction nor corruption could preuaile it was not possible , but he should rise vanquisher and Lord of death and hell . And where you thinke it absurd , that one part of Christ , ( his soule ) should gloriously triumph , the other , ( his body ) ALL THIS WHILE lying in humiliation ; the time was not so long , as you would haue it seeme ; since these things were done in that shortnesse and neerenesse of ●…me which pleased God ; and the soule once remoued from the body , whether in heauen or in hell , was first to goe towards , and to the body , before that could receaue life from the soule ; and so of force the glory of the soule must begin before the glory of the body . And euen according to your owne conceit , if the soule were in heauen all the while , that the body lay dead in the graue ; did not the exaltation of the soule in heauen begin a good while before the body , which the third day was restored to life , and till that time lay senselesse in the dishonor and dominion of the graue , as you conceaue ? And is this so strange a thing with you in Christian religion , that Christs soule should enioy honor , blisse , and glory before the body , when the soules of the faithfull so many hundred yeeres before their bodies are partakers of heauenly ioy ? Your likelihoode , that l Christ would cleere himselfe first wholy and intirely in both parts before he would begin to strip and spoyle Satan for vs ; m seeing it is a greater degree of victorie to spoyle the enemy and to treade him vnder foote , then to get freedome to himselfe ; Hath no likelihood but in your owne eyes . If Christ were in doubt of the victorie , or afraide of the enemie , it were good policie first to make him selfe sure , and after to helpe others ; but the Sonne of God , hauing no such doubt nor dread , might destroy and spoile those Infernall places and powers , when & as pleased him selfe with the most dishonour and shame that might be to Satan and his kingdome . For as he would die●… shew his power in raising himselfe from the dead , so when he was dead he would conquere Satan , that his strength might the more appeare in dissoluing the sorrowes of death , and returning to life with the full command ouer death and hell . And therefore your strong likelihoods , as you call them , are childish conceits and distrusts of Christs power and habilitie to performe his victory . Like to these are those other points which you aske . n Why might not one part of Christ haue sufficed in his sufferings , righteousnesse & obedience ( which Apollinaris an heretick affirmed , ) as well as that one part serued to triumph for vs in hell ? ] Christ suffered for vs in this life , where body and soule were ioyned together in suffering and meriting ; but he conquered hell by death , that is after death , when the Soule was yet seuered from the Body . What Apollinaris the Heretick affirmed , you vnderstand not , if you thinke he did hold that the Soule of Christ did suffer or merite for vs : his heresie was , that Christ had no humane Soule , but his Deitie did mooue and rule his body in steede of a Soule . Next you aske , [ o Why the body ouer comming corruption in the graue , which I call a part of Satans kingdome , did not thereby destroy the whole kingdome of Satan , and so saue our Soules , that Christ might not haue needed to haue come to hell for that purpose ? ] He that hath nought else to doing , may intend to aske such idle questions . Why God would haue the flesh of his Sonne by resisting corruption in the graue to assure our bodies of incorruption ; and his Soule by subduing hell , to free our Soules from the power and feare of hell ; you were best aske him a reason , whose will is the rule of all things : but since we were in danger and feare of both deaths , least the one should lead vs to the other , which was most to be feared ; what reason can you bring against the Counsell and wisdome of God confirming vs against the power of death and hell , by the conquest of both parts of Christs manhoode ouer both his and our enemies ? You would otherwise haue ordered our safetie and indemnitie , from death and hell , if your aduise had been asked ; but nourish these impieties at home in your bosome ; blaze them not so busily to the world , as if you would beleeue nothing till you saw a reason thereof that fitted your fansie . What God might haue done , is not for you nor me to aske ; what improportion or discohaerence with the Christian faith is there in this , that the power of Christs Soule and Body superiour to hell and to the graue , should assure our Bodies and Soules the victorie ouer both in such sort and at such time , as God hath appointed ? p If they meane , that Christs flesh being in the graue and his soule being in hell did seuerally and distinctly saue our flesh and our soules , then how will you be reconciled to them , who doe denie that point ? You would faine put downe Fulgentius , Athanasius , and others ; as if they did not vnderstand the first points of their Catechisme , that the ioynt Redemption of our Soules and Bodies was obtained by the ioynt-sufferings of Christ in Soule and Body on the Crosse ; but yet since we are to die , when our Soules shall be seuered from our bodies ; to assure vs that our Soules are freed by the merits of his passion from the danger of hell , and our bodies shall be raised from the dust of the earth , why might it not please the Sonne of God by the presence of his body in the graue without corruption to confirme the Resurrection of our bodies from corruption , and by the presence of his Soule in hell , subduing the power and kingdome of Satan , to strengthen our faith , that our Soules seuered from our bodies shall be free from all danger and feare of hell , which he hath conquered in his owne person , and whereof he hath taken the keyes into his hands , as him selfe affirmeth ? This was no new sauing of our Soules and bodies , as you suppose ; but rather the securing of vs by his example , that our Soules and bodies seuered by death , shall be subiected to neither , but be reserued to eternall life , that we may be partakers of his victorie . q Further , why was it needefull , that an actuall presence of his manhoode should be in hell , seeing indeede it is certaine , that the whole actuall triumph of Christ ouer Satan proceedeth not of the proper vertue of the manhood , but only from the vertue & power of the Godhead of Christ ? Conflict between the godhead of Christ & Satan there neither was , nor might be any : but as by Adams disobedience Satan gained vs into his possession , so by the obedience of Christs manhood euen to the death , Satan lost vs out of his power and dominion . Neither might the Deitie of Christ through death be made Lord ouer all his enemies , except you will touch on a trick of Arianisme ; but the manhoode of Christ for his submission vnto death receiued the keyes of death & hell , and power to dispose of Satans kingdome at his pleasure . Now had not those Infernall powers been subiected to the Soule of Christ after death , how should it haue appeared that his manhood , not his godhead , had the conquest ouer Satans strongest holds , and that the keves of death and hell were resigned vnto him ? for since the Scripture beareth witnesse , that his Soule was not for saken in hell , that is not there left destitute of his diuine power & glory , what resistance could be made , that he should not returne thence the Lord and Ruler of all his enemies , whereof hell and Satan were the chiefest ? His godhead then was the giuer , but his manhoode was the receauer of this power and pre●…minence ouer hell & Satan , that they for euer should stoupe to him , and see both what wrong they did him , and what vengeance was heaped on them ; as also how righteous mans redemption was by the Crosse and death ; of the Sonne of God. r Lastly , why did not the presence of his flesh in the graue keepe ours , that it should not come there , or at least that it should neuer putrifie nor rot , as his flesh did not ? ] Euen because such was Gods will , it should not . God by his sentence pronounced on Adam and his ofspring , adiudged them to returne to dust , from which Christ shall raise them at the last day , and not before . And from dust to restore them , sheweth greater power in Christ then to preserue them from dust . This therefore verifieth the iustice , and magnifieth the power of God ; and for you to aske , why it might not be aswell otherwise , as so ; is to enter more saucely then wisely into those things , which you should religiously and faithfully beleeue . And where you say , all these sequels are as good and as li●…ly as my assertion . you shew your accustomed boldnesse , if not haughtinesse , that condemne so many learned and auncient fathers for plaine fooles in not seeing , what ●…urd consequences depended on their assertion . How beit in the midst of your pride you shew little wit , that all this while you can light on none other reason of Christes descent to hell , but onely this that we should neuer come there . This indeed was one of the causes , euen to secure vs by his conquest , that hee hath the keyes of death and hell ; and therefore we shall not need to feare either , since both are wholy subiected and submitted to his power , though he stay the time prefixed by his father , when we shall be partakers of his victorie ouer death at the end of the world , as we are ouer hell at our departing hence ; assuring vs in this life by faith in him , that we neede not feare either death or hell , both which he hath conquered . s I made this argument in my former Treatise ; that Christes descending into hell ( if euer he did so ) could not be iudged any part of his exaltation or glorification . To which your reply is , I know not whether more strange or skornefull . But you resolue that these words , hee descended to hell , importeth his exaltation and triumph . ] This argument was drawen from your imagination taking vpon you to dispose of the parts of the Creede as best pleased you , which because I reiected , as wanting all warrant besides your owne note booke , you interpret it to be a strange and skornefull answere . Howbeit there is no strangenesse in mine answere , but to him that neuer peeped farder then in his owne shell . The Fathers with one consent referre that clause to Christs Conquest ouer hell . Christ t had power , ( saith Athanasius ) in the graue to shew incorruption , and in his descent to Hades ( hell ) to dissolue death , and to proclaime to all resurrection . Cyprian . u When in Christs presence hell being broken open , captiuitie was captiuated , his conquering soule presented to the sight of his Father , returned to her bodie without delay . Epiphanius . x Christ was crucified , buried , he descended to hell in his Deitie and his soule , he tooke captiuitie captiue , and rose the third day with his holy bodie . That he was y free among the dead , signifieth hell had no power ouer him , but that of his owne accord he descended to heli with his soule , because it was impossible he should be held of it . So Austen . z Reddunt Inferna victorem . Hell restored him a conquerer ; and whiles his bodie lay in the graue , his soule triumphed ouer hell . The Councels prouinciall and generall do the like , a Christ descended to hell , & deuicto mortis imperio , and subduing the kingdome of death , rose the third day . Euen as the generall Councels of Ephesus and Constantinople say . Yea the later writers , as b Innocentius , c Durandus , and others ioyne this clause with Christs resurrection , and make them both but one Article of our faith , as descendit ad inferna , tertia die resurrexit , he descended to hell , and rose the third day , they set for the fift Article of the Creede ; euen as that auncient writer among Saint Austens d workes did before them . So that neither Elder , nor later writers ioyne with you in this conceit of yours ; that Christes descent to hell was the lowest part of his humiliation ; they directly professe it to be the first part of his exaltation , and a preamble to his resurrection . And where you thinke it much , that his descending should belong to his exaltation , not the place , but the purpose of his descent maketh that alteration . The Scripture saith . e The Lord himselfe shall descend from heauen with a shoute and with the trumpet of God , when he shall come to iudge the quicke and dead : and yet that descent shall be the greatest part of his glorie . f You skoffe at me for the like , as if I had said his descending was ascending , and heauen was Hell. But herein you affirmevntruely . First I say though his soule leauing his bodie ascended , yet this is not meant by that phrase , he descended to Hades . Secondly , I neuer sayd that Hades signified heauen , although some in Hades are in heauen . Thirdly , much lesse did I euer say that hell is heauen . ] The interpretation , which you made of the Article , Christ descended to hell , I sayd had none other matter of faith in it ( except you thought the Church in her Creede went to varying of phrases ) but that Christs soule ascended to heauen . For where Hades in the Creede must signifie not a priuation , nor a generall and indefinite condition , ( as if Christ went some whither , yet no man knew whither ) but a determined place , whither Christs soule after death repaired ; that place of force must be heauen or hell . And since by no meanes you will haue Christs soule descend to hell , as the whole Church hath hitherto receaued and beleeued , you must acknowledge the meaning of that Article to be , that Christs soule ascended to heauen : and so whether you will or no , if that be the effect and intent of those wordes in the Creede , descending must be taken for ascending , and hell for heauen . This is not meant , you say , by that phrase . ] It is one of your skilles to bring Articles of the Creede to be phrases , as if the Apostles and their followers , which were the first planters of Churches , had ment to teach the simple people not principles of faith , but certaine Greeke or Hebrew phrases . He that will suffer you to turne his faith into a phrase , let him take heed that insteed of heauen he light not on hel , which is one of your chiefe phrases . [ But you neuer said that Hades signified heauen . You may saue this from a lie , if you be not he that wrote this part of your booke ; as by the crossing and changing of your owne assertions it is euident to euery wise man , you did not : but otherwise , if the quoting of other mens authoritie to prooue Hades to be heauen , may conuince you to be of that mind with them , whom you cite for that purpose ; you haue most plainely auouched hades to import and containe heauen . Whose words are these , I pray you , in your Treatise ? g This most singular place sheweth , that Hades with them is not properly for hell , but for the world of the dead ; and SOMETIMES AS NAMELY HEERE EVEN FOR HEAVEN . So in the next page . h Againe he saith of heauen , that it is an vnseene estate , EVEN HADES , AS IT IS ( COMMONLY ) CALLED . i Wherefore it is plaine by Plato , Hades sometime may bee vnderstood for heauen ; yea and with the Grecians it was a common phrase . k And Stephan ●…iteth Plutarch concerning the godly departing & being in hades , that is in heauen , he meant I thinke , and not in hell . Infinite places might be brought to like purpose , but these may suffice ; which whether they , & you by them auouch hades to be taken for heauen or no , I leaue to the iudgement of the Reader , as also whether this be not impudent facing , and worthy of other wordes , at which you take so much offence . Yea this very Article Christ d●…scended to Hades , you expound by pretence of Bullingers wordes , l he did goe to Abrahams ●…osome , that is into heauen . That you auouch Philip. 2. for it , is more strange : where we haue not one word of his locall * being in hell . And that the Coloss. 2. should prooue it , passeth all the rest . Where , ( though we graunt you your reading ) yet the expresse text referreth that triumph to Christes crosse : which you openly deny . ] You doe well to make an Apologie for your impudency and facing , the next sentence before ; but if you reclaime those t●…ades of yours , you renounce the most part of your obiections and probations in this your defence . For doe I cite either of these places in the Pages , which you quote , to prooue Christes descent after death to the place of hell ? When you in your proud and scorne●…ull humour mocked at Christes actuall conquest and t●…iumph ouer hell in generall , and called it a m woorthie priuiledge surely , and very hon●…rable , 〈◊〉 to ●…iumph and insult vpon the ●…ice miserable & wofull wretches in their pre●…t vn●…eakable damnation ; adding , * o All the world knoweth , it is the most in glorious and vilest debasing ; to represse this disdainfull and proud conceit of yours , I told you , p The Apostle made it a part of Christes high exaltation , that euerie knec as well of things vnder earth , as of things in heanen should bow vnto him ; and did you thinke it a matter to be mocked and derided ? and of the place to the Colossians I said , q What l●…iteth then , since these wordes were not verified on the crosse , but they did take place in his resurrection ; and therein , as by the effects it was most euident and apparant to the eies of all men , he did spoile powers , and Principalities , and made a shew of them openly , and triumphed ouer them in his owne person ? When I speake of things euident and apparent to all mens eies , I speake not of things done in hell , where no man liuing was present ; but prooued against you as well by your own wordes , as by the Apostles , that this triumph was not perfourmed and executed on the crosse , though there deserued and purchased . For you your selfe debase Christs triumph on the crosse , with woorse wordes then I doe ; you say , r it was a miserable triumph , yea s a piteous triumph it was indeede where himselfe remained in such woefull torment where appeared no shew of conquest . I say not so , but that on the crosse Christ humbled himselfe euen vnto death , and thereby merited to be exalted aboue all names and sorts ( of creatures ) which God after death most gloriously perfourmed vnto him , when euerie knee of those in heauen , on earth , and vnder earth , bowed vnto him , and confessed him to be ( their ) Lord. This was all I said in those places ; which you traduce ; and yet if I had said more , and applied them to the actuall triumph of Christes soule after death , I wanted not better authoritie so to haue done , then you haue any for so many cart-loades of conc●…its , as you haue brought vs. But of both these places I haue spoken before what may su●…ce , and he that will see more thereof , may read what Zanchius hath learnedly and soberly written of those places , Ephes. 4. vers , 9. and Coloss. 2. vers . 15. Where he likewise affirmeth : t Patres serè sic explicant , & ex nostris non pauci , neque vulgares ; The Fathers for the most part doe so expound it ; and of our writers not a few , nor the meanest . u That of the Councels , how Christ rose againe hauing spoiled hell , I easily yeeld ; seeing that prooueth not his locall being there . Then first you yeeld , that Hades with all these generall Councels signifieth hell . Next you yeeld that hell was spoyled by Christ before he rose ; for he rose hauing spoyled hell . Thirdly you yeeld , that this was done by Christes manhood , since his Godhead can be said in no wise to rise from the dead ; and consequently by his soule , since he spoiled hell before he rose , when yet his bodie was dead in the graue . There remaineth no more but this question , whether the soule of Christdid this absent from the place , or present in the place , which was spoiled . And since the scriptures auouch , that Christs soule was in Hades , which was spoiled ; as these three generall Councels assirme ; it is without question , that Christes soule present in hell , spoiled hell before his resurrection , and so returned to his bodie ; which is the very point you all this while denied , and with so much lost labour impugned . And least this cause should depend on your slipper turnes and returnes , we must vnderstand , that not only the generall Councell of x Ephesus confirmed and allowed these wordes in the Synodall Epistle of Cyrill to Nestorius , but the Councell of y Chalcedon and the second Councell of z Constantinople ratified the same . So that what sense Cyrill had in these wordes , the same did the Councell of Ephesus follow , Cyrill himselfe there sitting , and declaring his owne meaning . Yea the Treatises of Cyrill expounding these wordes are inserted into the Acts of the Councell of Ephesus , which the Councels of Chalcedon and Constantinople doe fully approoue . Now what Cyrill meant by spoiling hades , appeareth in these words . a Our Lord Iesus , saith Cyrill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing spoyled death , and loosed the number of soules , that were detained in the d●…nnes there , rose the third day . b We must not say that the Deitie of the onely begotten returned from the denns vnder the earth , but his soule descended to hades , and vsing his diuine power and authoritie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shewed it selfe to the soules there , and said to them in bands , come forth ; and to them in darkenesse , receiue light . This Cyrill tooke from Athanasius , whom he much followed , and often cited . c Those wretches ( the diuels ) did not know , that the death of Christ should giue vs immortalitie , and his descent ( to Hades ) should procure our ascent to heauen . For the Lord rose the third day from the dead ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : hauing spoiled Hades ( hel ) , troden the enemie vnder foote , dissolued death , broken the chaines of sin with which we were tyed , and freed ( vs ) that were bound , saying , arise , let vs goe hence . Being therefore freed from the bondage of the diuell , let vs acknowledge our redeemer , and glorifie the Father , &c. So elswhere . What neede had ( Christ that was ) God , of the crosse , d of the graue , of hell to which things we were subiect ; but that ( in them ) he sought vs , quickning vs in this manner agreeable to vs ? e For if the Lord had not bene made man , wee had neuer risen from the dead , as redeemed from our sinnes , but had remained dead vnder the earth ; neither had we beene exalted to heauen , but had laine still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in hell . For vs therefore and for our sakes it is sayd , God exalted ( him ) , and gaue him ( the dominion of heauen , earth and hell ) . By which places , as by infinite others in Athanasius it is euident , that Christ conquered and spoiled hell and Satan for vs , and deliuered vs thence , aswell as those that were formerly deceased ; to whom , as to vs , hell had a chalenge till the Sauiour of the world freed both them and vs thence . And this is the true meaning of those prouinciall and generall Councels , which say ; Christ rose the third day , hauing ( first ) spoiled hell . f The same I affirme of that Allegory in Luke ; which sheweth Christs ouercomming , binding and spoiling of Satan indeed : but not by his locall being in hell . Christ expressely applieth it to his dispossessing of Diuels out of mens bodies . I did not alleage this parable to prooue Christs going to hell in soule after death , but to shew what parts Christs conquest ouer hell and Satan must haue ; to wit , that he must subdue , bind , and spoile Satan , before his conquest ouer Satan , could be perfect . Other places of Scripture applied these parts to Christs rising from the dead , and spoiling the kingdome of Satan ; for this parable it did suffice , that these things heere mentioned must be fully performed by Christ , before he did fully conquere Satan . Now that these things were throughly performed by Christ , whiles he liued on earth , is repugnant to the Scriptures . For so Christ should neuer haue died , since death was a part of Satans power , which Christ was to spoile . It is therefore certaine , that Christs ouermastering of Satan began here on earth , when he cast him out from such as were possessed , but Christs conquest ouer Satan , had not his sull and complete higth , no not in his owne person , till he rose from the dead , and ascended to heauen , leading captiuity captiue . That therefore it began before Christs death , I doe not denie ; but that it was not finished till his resurrection and ascension , the Scriptures auouch . Christ saith Origen , g hauing bound the strong man , and by his crosse conquered him , went euen to his house , to the house of death , and into hell ; and thence tooke his goods , that is , the soules , which he possessed . And this was that , which he spake by a Parable in the Gospell , saying : Who can enter a strong mans house , and spoile his goods , except he first bind the strong man ? So Ierom. h The strong man was bound and tied in hell , and troden vnder the Lords foote , and the Tyrants howsen being spoiled , captiuity was led captiue . And Zanchius , i The Apostle to the Ephesians the 4. ( where he speaketh of Christs triumph , and saith , he led captiuity captiue , that is , he led the Diuel captiue , and triumphed ouer him ) doth not there say , this triumph was made on the crosse , but then performed ( that is perfected ) when Christ ascended to heauen . Christ then obteined it on the Crosse , but performed it afterwards . k Of euill spirits subdued and spoiled , the Sonne of God triumphed . Whither pertaineth that parable of Christs , when a strong man keepeth his house ( his goods are in peace ) but when a stronger then he commeth vpon him , he taketh his spoiles from him . l Remember I pray how God shewed his displeasure against your wresting of his word , by that strange terrour , that happened euen then when you were descended int●… he depth of this vncouth doctrine at Paules Crosse. Indeed it may be , that you and such others were in a strange terror at that time , otherwise there was no cause , nor harme , but the breakeing of an old rotten forme , which men desirous to heare had ouer loaden , and so where they stood halfe a yard aboue ground before , they were then faine to stand on their feet . But Sir , by what autho●…ity doe you take vpon you to interprete Gods will by the cracking of an old stoole ? Are you of late become a Southsaier , that you professe to declare Gods meaning by the breaking of an old borde in sunder ? What say you then to those Coronations of Princes , and other assemblies , where many haue been slaine ? What say you to S. Pauls Sermon , where m Eutychus falling downe from a third l●…ft , was taken vp dead ? Will you say his doctrine was vncouth , because the hearers were a while troubled with that accident ? had there any thing indeed fallen out , as God be thanked there did nothing , you would haue plaied the false Prophet apace to presume of Gods purpose , when by your owne foolish feare vpon the cracking of an old forme , you proudely and prophanely take vpon you to pronounce of Gods pleasure . n Where you charge me in the end arrogantly and absurdly to falsisie the Synod of this Realme , it is but what your selfe doth in effect . I said our Synod corrected King Edwards Synod . You acknowledge and professe that in the later words of that former Synod now left out are three things that cannot be iustified by the Scriptures . ] If a man would hire you , you cannot leaue this outfacing and falsifying , no not , when you goe about to cleare your selfe of it , which whether it be absurd or arrogant , I leaue to the Reader . Our Synod , you said , corrected King Edwards Synod . ] Said you no more ? did you not lustily conclude ; o Therefore our Synod renounceth apparantly this sense of the Creed , that Christ descended to the hell of the damned ? Now that is nothing so ; they thought not good in this Article of the Creed to expresse more then was aunciently set downe for the people to beleeue : but they doe not reiect as false , whatsoeuer they omit of the later words of King Edwards Synod . For so they should reiect this also for false , that Christs body lay in the graue till his resurrection , which I trust no Christian man doubteth . Three things I said there were , which the later Synod might conceaue to be conteined in the former , that could not be iustified by the Scriptures ; and in that respect they might leaue out those later words , not cutting of , putting out , or casting away ( as you ruffle in your termes ) euery thing there mentioned , for so they should cast away aswell the buriall of Christs body , as the presence of his soule in hell , but refraining to confirme those later words , both because there was somewhat amisse in them , and they would not impose more on the people to beleeue , then was at first comprised in their Creed ; as also for that they would not establish this to be the right and vndoubted sense of Peters words , that Christ in soule preached to the spirits in hell . p You ●…arge these words of King Edwards Synod with two points , which are not in them . First , that it saith , how the spirits of the iust were in hell : and that Christ descending thither , staied there till his resurrection . In me you would make this a great matter so to misreport the words of a Synod , which indeed saith nothing hereof . ] Were there no more but this in the words of that Synod , that the preaching of Christ to the spirits in hell is set down there as the sole cause of his descent thither ; or that this sense of S. Peters words is imposed on all men by their authority to be beleeued : either of these was reason sufficient to omit those later words of King Edwards Synod . But if we rightly looke into the manner and purpose of their speach , we shall easily see , that I wrong them not . For by those words they ment to shew the places , where Christs soule and body did abide , after they were seuered , vntill the resurrection . His body , say they , euen vntill the resurrection lay in the graue , his soule being breathed out , was ( vntill the same time ) q with the spirits in prison or hell , and preached to them , as the place of Peter doth witnesse . To say , that the soule of Christ dismissed from his body , was not at all in the place , where the spirits of the iust were , had been repugnant to Peters words in the next Chapter ; if we grant as they did , by these words of Peter , that Christ preached to the dead . For there it is said , The Gospell ( that is , the glad tidings of Redemption performed ) was preached to the dead . Which could not be to the wicked , since the Gospell was not preached vnto thē , but the iustnesse of their condemnation rather published vnto them . Since then as they tooke S. Peters words , Christ preached to both the iust and vniust , and by their Article , declaring where Christ abode after death , no more is expressed , but that Christ was with the spirits in prison and hell , and preached vnto them ; How can it in any reasonable mans iudgement be auoided , but that their words implie , the iust were in prison and in hell , where Christ preached ? Neither was this so strange a thing in those daies , since many hundred yeeres before it was receaued in most mens mouths and minds , that the iust deceased before Christs death were in the same place ( called hell ) with the wicked , though not in the same paines ; and many of the Fathers directly affirme no lesse . Seing then themselues in their words make no difference betwixt the iust and vniust ; and generally auouch , that Christs soule was with the spirits in hell , and preached to them , by warrant of Peters words , who saith , The Gospell was preached to the dead ; What reason had I to wrest their words to any other sense then that , which I saw currant in many fathers before them , whose steps , by the generall purport of their words they seemed to follow ? And how iustly might the later Synod refuse those words of theirs , which were either so dangerons , or so doubtfull , that they might not safely be retained ? r It is well that you renounce that of Peter ( by Austens direction ) as making not at all for any locall being of Christ in hell . But yet herein your selfe openly refuseth the mind of all your Predecessors , yea of our later Synode , if they beleeued as you vrge they did . For if they liked Christs locall being in hel , they misliked not the applying of that in Peter thereunto : as by Master Nowels Catechisme may appeare . ] It is true , that I refrained to bring those places of Peter , because Saint Austen , though he strongly hold Christs descent to hell to be a part of the Christian faith , yet he perceaued and confessed these places might haue an other sense , and nothing touch Christs descent to hell . Your illation , that if the Synode liked Christs locall being in hell , they misliked not the applying of that in Peter thereunto , is like the rest of your collections . As if Saint Austen did not like the one , and yet mislike the other . Notwithstanding there is difference betwixt liking a quotation as some way pertinent to the cause , and proposing the same as a part of Christian Religion for all men of necessitie to imbrace . The Synode might doe the one , and yet not the other ; and so iustly leaue out that clause of the former Synode , though Peters words in their opinions might haue some such intent . Neither doe I preiudice any man to like or alleadge that place of Peter for this purpose , since I bind no man to my priuate exposition of the Scriptures ; but rather stand on those places which haue the full consent of all antiquitie to pertaine directly to this matter . Yet this is no barre , but many auncient Fathers did vse that place of Peter to prooue Christs descent to hell , as 1 Athanasius , 2 Cyrill , 3 Hilarie and 4 Ambrose did , though Austen did not ; and the Synode in her Maiesties time ( that is now with God ) might like thereof , to shew that Christ amongst other things did also confirme by his presence and preaching in hell the condemnation of the wicked there , though I did not cite those places ; because Saint Austen had otherwise expounded them . For take the word Spirite for the Soule of Christ , as the same word is taken in the next verse following for the Soules of men , where it is said , In which he went , and preached to the Spirits in prison : and expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kept ●…liue , or continuing in life , as the Syriacke translator doth in saying , Christ died in body , and liued in spirit ; in which sense the Scripture saith , A man may s s quicken his soule , that is keepe it aliue ; and then the words of Peter runne more easily for Christs descent to hell , then for his preaching in the daies of Noah . There is no doubt , but Austens sense hath some difficulties and must haue some open additions to the text , before it will agree therewith ; as by which he went , and preached to ( those that now are ) spirits in prison ( and were ) once disobedient in the daies of Noah . Againe , neither wicked men liuing on earth , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits , by the course of the Scriptures ; neither were the despisers of Noahs preaching then in prison , when he preached . Besides that Peter heere purposely speaking of the death of Christ , verse 18. persueth the consequents thereof in order , as his descent to the spirits in prison vers . 19. his resurrection , vers . 21. his ascension and sitting on the right hand of God vers . 22. The impediment to the former sense is , that they onely are mentioned , which were disobedient in the daies of Noah ; where if we make the former words to be generall , in which he went , and preached to the spirits in prison , and the next speciall , as the point between may entend , ( and ) to the disobedient in the daies of Noah ; or if this example be produced as the most famous , wherein the whole and first world was drowned ; and so likest to the time of preaching the Gospell , the contempt whereof should bring destruction on the second world and the iust be saued by water , ( as Noah was ) through the resurrection of Christ ; that impediment is likewise remooued . Howbeit I leaue it indifferent to euery man to follow , what sense he liketh best , the rather for that many old and new interpreters referre these words of Peter , that Christ preached to the spirits in prison , and u the Gospell was preached to the dead , to Christs descent to those places , where these dead were , t both good and bad ; though I thought not fit to presse them , when Austen had once resigned them . And where you cite Master Nowels Ca●…echisme to prooue that the later Synod misliked not the applying of Peters words to Christs descent to hell , what doe you therein , but as your manner is , take the paines to refute your selfe ? For if they liked that which Master Nowell hath written of Christs descent to hell , they allowed as much as I defend ; and consequently they did not apparantly renounce the doctrine of Christs going down to the hell of the damned ; as you did openly , I must not say arrogantly pronounce . It may be you will turne about , when you see your selfe thus angled , and say Master Nowell teacheth no more , but that the power and efficacie of Christs passion was reuealed to the damned : but the first point he teacheth , is this , x Christū , vt corpore in terr●… vis●…era , it a anima à corpore separata ad inferos descendisse ; Christ , as in body ( he went ) to the ●…wels of the earth ( which was his graue ) so in soule seuered from his body he descended ad inferos to hell . The ends of Christs descent he maketh to be three , where he saith ; Simu●… etiam mortis suae virtutem at●… efficacitatem ad ●…ortuos , at●… inferos adeo ipsos it a 〈◊〉 , v●… & incredulorum animae &c. And with all ( that is together with his soule ) the vert●…e ●…nd force of his death so p●…arced to the dead , and euen to hell it selfe , that firs●… the ●…ules of the ●…ithlesse p●…rceaued the condemnation of their in●…delity to be most sharpe but 〈◊〉 i●…st . Secondly , and Satan the ruler of hell , sa●… all the power of his t●…ny , and of 〈◊〉 to be we●…ened , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thirdly , 〈◊〉 〈◊〉 , and the dece●…d , 〈◊〉 in their lif●… 〈◊〉 beleeue in Christ , perceaued the worke of 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof with most sweet and ●…tain con●…ort . Heere is as much as I desire , grant this and I vrge you no farder . And thus much the late Synod liked and app●…ued . if you doe admit , as you doe when pleaseth you , Master Nowell for their interpreter . y Neither misliked they his tarying there till his resurrection , which also Austen holdeth as firmely , as that he was there . ] If you speake of the later Synod , you speake more then you can prooue . If of others , you must tell vs , whom you meane . It is not true , that Austen fastened Christs soule to hell for three daies , but rather confessed him to be free amongst the dead , and so left to his owne liberty ; though the Scripture in Austens opinion nameth no place , where Christs soule was after death , besides hell . z If the soule saith he , be straightway called to Paradise , when the body is dead , thinke ●…e any man so wi●…ked , as to dare say , that the soule of our Sauiour was for those three d●…ies of his bodily death restrained to the custody of hell ? Gregorius Nyssenus doth the like . a That the soule of our Lord commended into his Fathers hands , quum it a bonum & commodum illi visum esset , etiam ad inferos descendit , went also to hell , when it seemed good and co●…nient vnto himselfe , that 〈◊〉 might publish saluation to the soules in hell , and be Lord ouer quicke and dead , and spoile hell , and might prepare a way for mans nature to returne to life ▪ after hee himselfe had beene the first fruits , and first borne from the dead , may be perceaued by many places of Scripture . Anselmus a thousand yeeres after Christ , sheweth that the Church in his time held not this so firmely , as you imagine . For asking by way of a Dialogue , b whither went Christs soule after death ? He answereth ; to the heauenly Paradise , as he said to the Thiefe , this day shalt thou be with me in Paradise . When then went he to hell ? at midnight before his resurrection , at what hower the Angell destroyed Egypt , at that houre , euen at midnight Christ s●…oiled hell , and made their d●…kenesse as bright as day . So that you talke out of time , when you talke so much how long time Christ staied in hell . The time and manner of his descent we leaue to God ; ●…t su●…iceth vs , that the Scriptures witnesse he was there , and rose both Sauiour of his owne , and Lord of all . c That our English Clergie generally did or doe beleeue Christs locall descent to hell ( although they read and reh●…arse these words so translated ) certainly no man will nor ought to acknowledge . That al did , I neuer sayd ; we haue to much experience of you and some others , that loue alwaies to be opposite to Lawes , Creeds , Canons and whatsoeuer pleaseth not your fansies ; but that all should , I doe auouch ; by reason the Church of England in her publike seruice , the Synod in their Articles , and the Parliament of this Realme in their confirmation of both , enioyn●… all men not onl●… to reade those words so translated , but to bele●…ue that Christ descended to Hell. If ●…ou 〈◊〉 〈◊〉 , they are bound to bel●…eue your emphaticall phrase , or your phantastical●… imagination o●… you know not what , generall , ind●…finite , priuati●…e condition of death , they w●…l ●…ile at your presumptuous folly . If it be a matter of faith , it ●… no phrase ; if we must beleeue as they teach , that Christ ( after his death and bu●…all ) de●…cended to hell ; you must shew vs some other hell , to which Christ descended after death ; or els I conclude that the Lawes of this Land bind all men to beleeue and professe , that Christ descended to that hell , which the Scriptures acknowledge , and not ●…hich your roling conc●…its and totter●…ng tongu●… would establish against the warrant and word of God ; whose only will should be the line , whose only trueth should be the guide , whose only praise should be the end of all our professions and actions . THE TABLE , SERVING for their vse , that are desirous with more ease to finde out the speciall contents of this booke , as they are handled in their seuerall places . A A Brahams bosom . pag. 552 ▪ the place therof vnknowen . 656 A●…yssus in the Newe Testamen●… is hell . 6●…9 A●…sed , i●…nocents and penit●…nts ●…re not , though hanged on a tree . 238 Ch●…t was no●… A●…sed , how great soeuer his paines we●… . 164. 165 S. Au●…s i●…dgement how Ch●…ist was accursed . 241 Men c●…n not be truly bl●…ssed and accurs●…d . 253 Th●…t is ●…cc●…ed wh●…ch God hateth . 257 A sac●…ifice for sinne is not ac●…ursed , but accepted of God 258 Adam sinned aswell by bodie as by soule . 183. 184 Was punished for his sinne after Christ was promised . 147 What God threatened to Adam if he sinned . 177. 178 Aeternall death f●…r whom Christ might feare . 484 Against ae●…rnall death , as due to him , Christ could not p●…ay . 378. 379 Aeternally God doth not punish one for anothers ●…ault . 336 Affections are p●…infull to the soule : 4●…9 make sensible alterations in the heart . 193. 194 Good affections of loue and zeale are not painfull . 26 Euill affections are punishments of sinne . 31 Inward affections make outward impressions in the heart . 193 The heart is the seat of mans affections and actions .   Christ cou●…d represse and encrease his affections as he saw cause . 400 The A●…xe cleaueth to the Verbe and not to the Noune . 216 Affl●…ctions of the godly are moderated punishmēts 9. 10. 11. 17. manifest Gods displeasure against sinne . 14●… Agony what it is . 339 T●…e paines of hell were not the cause of Christs agony . 58. 59 The causes that might be of Christs agony in the ●…ardē . 9●… . they cross●… not one another . 97 I di●… not resolue what was the cause of Christs agony .   The precise cause of Christs agony is not reuealed in the Scriptures . 338. 346. though the general occasions may be coniectured 346 The parts of Christs agony . 339 An agony proueth rather zeale then feare . 339 Feare and sorrow the Scriptures witnesse in Christs agony . 342 Submission to God and compassion on men , the generall causes of Christs agony . 347 The first cause cōcurring to Christs agony . 347 The second . 354 The third . 370 The fourth . 371 The fi●…th . 375 The sixt . 399 The Fathers determ●…ne not the exact cause of Chr●…sts agony . 371 How some vse the word agony . 403 The different aff●…ctions in Christs agony had different causes . 558 Amaz●…d neither Moses nor Paul were in their pra●…ers . 368 Christ was not amazed in his praier . 369. 479 Christs praier prooueth hee was not then amazed . 469 Christs ●…raier was no amaze . 467 The Defender yeeld●…th perfect knowledge to Christ in his amazednes . 481 Angry God was with our sinnes , but not with Christs person . 463 God is truely angry with his childrens sinnes . 14 Angels sinned in their whole nature as men doe . 197 Angels and good men receaued the bowing of the body . 662 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth For as well as From. 501 The Apostle . 1. Cor. 15. speaketh onely of the resurrection to glory . 640. What his wordes H●…b . 5. inferre . 498. 499. 500 Beleeuers may not iudge of the apostles words . 89 More Apostles then twelue . 651 The diuers reading and translating of the apostles words , 1. Cor. 15. 55. 639 Astonishment what it is . 441 What astonishment with feare is . 468 Christ did not pray in astonishment . 441 Why Christ might be somewhat astonished . 468 Athanasius lewdly falsified by the Defender . 275 taketh Hades for hell . 569. 600. 601 What Athanasius speaketh of Adam , the Defender referreth to Christ. 275 Augustine not ignorant of the Greeke tongue . 608 his iudgement how Christ was accursed . 241 keepeth the sense of Peters word , Act. 2. 626 is grossely mistaken by the Defender . 627   Christ tooke our naturall , but not sinfull , affections . 330 Christ might beholde the power of Gods wrath , and yet not feare the vengeance due to the wicked . 348 Christ prayed for vs and against Satan . 352 Christ knew the burden of our sinnes must lie on his shoulders . 353 Christ and his members must drinke of one and the same cup. 353 Christ wept for the desolation of Ierusalem , and sorowed for the reiection of the Iewes . 354 Christ wept and sorrowed when he would . 355 Christ grieued at the wilfulnesse of the Iewes . 357 Christ sorowed that his death should be the ruine of the Iewes . ibid. Christ chose the time and place to shew his vehement affections . 358 Christ could not be content to be separated from God for vs. 367 Christ suffered the likenesse of our punishment , not of our sinne . 273 Christ was not ordained to be damned for vs. 364 Christ feared not death , but his Fathers power . 370 Christ might pray to haue the deepnes of his sorrowes comforted , & paines asswaged . 374. 375 Christ might pray against the sting of death , which he was to feele before he died . 381 Christ could not pray against eternall death as due to him , but vnto vs. 378. 379 Christ was most earnestly to aske , what God had faithfully promised to graunt . 384 Christ felt all our affections not of necessitie , but according to his owne power and will. 386 Christ shewed in the garden how mans soule strugleth with the panges of death . 388 Christ was weake to comfort the weak , but stronger then the strongest on the crosse . 388. 390 Christ saw the whole danger from which hee should redeeme vs. 392. 393 Christ teacheth all his to feare Gods power as himselfe did in the garden . 393. 394 Christ presented and dedicated his body in the garden , which he suf●…ered on the crosse to be done to death . 399 Christ died not in the garden . 400 Christ could represse and increase his affections as he saw cause . 400 Christ found no ioy in his paines , but comfort in his hope . 411 Christ emptied himselfe of glory not of grace . 412 Christ citing the 1. vers . of the 21. Psalme , noteth the whole to appertaine to his passion . 434 Christ was mortified in flesh but not in soule . 507 Christ might passe from hell to heauen . 550 Christ needed no long time to de●…cend to hel . 551 Christ presented himselfe in euery place , 564 Christ was to rise full conquerer of hell and death . 668 How Christs death was like the godlies . 7 How Christ laid downe his soule for vs. 132. 133 How Christ shall the second time appeare without sinne . 27 How far Christs sufferings must be extended . 343 How Christs soule was in his Fathers hands . 549 How Christ was in Paradise the day of his death . 549 How Christ was like vs in all things sinne excepted . 86 How Christ might feare and yet be freed from it . 486. ●…87 How Christ loosed the sorrowes of death . 624 How Christ must rise from the dead . 627 What Christ discerned in all his sufferings . 317 What Christ vndertooke for vs. 324 What things Christ inwardly beheld in the garden 387 Why Christ might dislike the death of the body . 398 The ioynt sufferings of Christ in his bodily death most auaileable for our saluation . 68 Euery thing in Christ was meritorious , but not satisfactorie for sinne . 179. 180 Both body and soule must suffer in Christ. 130. 131 Christs bodily death part of the punishment of our sinnes . 11 By Christs corporal punishment we are freed from spirituall and eternall . 222. 223 Christs blood could not be shed but by Satan and his inst●…uments . 231 Christs recompence for the wrong receaued at Satans hands . 232 Christs suffering without the gate of the city . 113. 114 Christs death was most iust with God in respect of his will to saue vs. 262. 263 Christs death not exacted as a debt but ●…eceaued as a voluntarie sacrifice . 264 Christs doings aboue mans reason . 310 The nature , measure , and purpose of Christs sufferings . 332 The paines of Christs soule as of his body were equall to the strength of his patience . 334 Christs faith did not faile in the sharpest of his paines . 335 All Christs sufferings were righteous and holie . 344. 438 Christs words Iohn 12. auouch not contraries . 482. are expounded . 483 Christs senses were not ouerwhelmed with feare and sorrow . 477 Christs feares and sorrowes not like the reprobates . 448. 449. 450 We must not increase Christs sufferings at our pleasure . 478 Christs passió did not kil his soul but his body . 528 Christs conquest secureth our soules seuered from our bodies . 670 Christs Soule was not tormented with Gods immediat hand . 34 Christs Soule suffered but died not for vs. 133 Christ soule suffered by all her powers but not the death of the Soule . 136. 137. 140 Christs Soule chiefe patient in paine and agent in merit . 179 Christs Soule could not merit , if it wanted vnderstanding and will. 480 Christs Soule in her greatest paines did most shew the life of patience and obedience to God. 524 Christs Soule was passible , but died not . 533 Christs Soule was not fastned to hell three daies . 551 Christs Soule was in glory before his Body . 669 Christs Soule liuing by grace could no way be dead . 523 Neither Scriptures nor Fathers vnderst●…nd Christs Soule by his Body . 426. 427 Christs Soule was not crucified through infirmity . 510 Christ●… Soule was not vnder the dominion of death . 650 What wee must beware in the sufferings of Christs Soule . 536 Many writers teach the sufferings of Christs Soule , without the paines of hell . 536 Why Christs Soule and not his Body was to conquere hell . 668 It is not against the faith that Christes Soule should conquere hell . 622 Christs man●…ood praied for that with all humilitie , which hi●… person by ●…ight might haue chalenged . 378 Christ●… manhood might feare the glory of Gods iudgement . 380 Christs manhood mi●…ht feare the power of Gods wrath against our sinnes , which he was to beare . 380 Christs manhood might feare the sting of death , as horrible to mans nature . 381 Christs manhoode was to conquere hell . 667. though by power of his Godhead . 670 Christs flesh found no ease in death though his Soule were full of hope . 424 Christs flesh was weake though his Spirite was willing . 508 Christs fl●…sh could not putrifie . 623 Christs praier in the Garden was well aduised . 397 Christ●… praier was no maze . 4●…7 Christs praier was not against his Fathers will. 397. 465. 466. 470. 471. 472 Christs praier was full of faith . 474. 475 Christs praier was with condition and reseruation of Gods will. 382 Compassion and pittie are alwaies painfull . 27 Compassion is affliction though it be a vertue . 438 Christ more compassi●…nate then Moses or Paul. 359 Christs complaint on the Crosse. 409 How many senses it may beare . 418. 420. 421 The first sense . 416 The second sense . 418 The third sense . 421 The fourth sense . 430 The fift sense . 432 The sixt sense . 433 The Saints comp●…aint in their afflications . 418 The euent of Christs co●…plaint on the Crosse. 419 No shame for Christ to complaine on the Crosse as he did . 420 Leo maketh Christs complaint on the Crosse an instruction , no lamentation . 432 We were conceaued in sin before we were quickned with life . 173 Mans flesh is defiled in conception before the soule is created and infused . 174. 175 None can be euerlastingly condemned for anothers fault . 363 Christs conquest ouer hell and death . 667 was ordered most to Sat●…ns shame . 669 Contradictions obiected by the Defender are easily answered . 69 Contradictions in the Defender . 320 A shamefull contradiction of the Defender . 423 The words of the Creed examined . 648 How long this clause of Christs descent to hell hath beene in the Creede . 653. 654 Hades in the Creede mu●…t signifie hell . 649 Hell in the Creede is no new translation . 652 The Creede continued from the Apostles times . 664 Twelue parts of the Creede . ●…64 What Cr●…sse of Christ it was that Paul so much reoiyced in . 73. 74 75 How the Fathers and new writers expound that place . 76. 77 How farre the Crosse of Christ extendeth it selfe by the Scriptures . 79 We reioyce in the effects of Christs Crosse. 81 Christ was not vo●…de of all comfort on the Cross●… . 410. 411 What comfort Christ had on the Crosse. 412 The death of the Crosse the greatest ex●…anition of Christ. 433 Christs Soule was not Crucified through infirmitie . 501 Figuratiuely the Soule may be said to be Crucified . 80 What Cup Christ dranke of . 373 What Christ meant by the houre and Cup of his Passion . 443 Christ and his members must drinke of one and the same Cup. 353 What part of the Curse Christ bare for our sinnes . 234. 235 Hanging on a tree was not the whole Curse of the Law. 236 A double Curse of sinne . 236 Two kindes o●… C●…rses in the Law. 239 The bodily death which Ch●…ist suffered was the Curse which he sustained . 240 Cursing and bl●…ssing compared doe manifest each the other . 249 What is true Cursing and blessing from God. 250 How Christ was made a Curse for vs. 257 Christs death was a kinde of Curse . 259 Christ vndertooke to satisfie but not to suffer our Curse 260 The Curse for sinne is triple . 266 Cyprian wrested by the Defender . 274 D D Amnation , What paines are essentiall to it . 37. 39 The horror of Gods iudgements not neere the paines of the Damned . 227 The Godly in this life feele not the paines of the damned . 320 Sharper paines are reserued for the damned then now they feele . 334 Christ was not ordained to be damned for vs. 364 Dauid neuer felt the true paines of hell . 453 Dauids feare vnlike to Christs . 442 What Death Christ died . 19 A threefold death the wages of sinne . 13●… Corporall death in all men is the punishment of sinne . 149. 150. 151. 176 Death in Christ was the satisfaction for sinne . 176 Euerlasting death the wages of sinne which Christ could not suffer . 226 The death of the body is euill in it selfe though God to his make it a passage to life . 244. 245 The consequen●…s after death doe not proue death to be good . 246 The nature of death not changed in the godly . 252 God so h●…teth death that he will destroy it as an enemie . 254 Naturall death came not by the sentence of Mos●… Law. 261 Th●…e is no death of the Soule without sinne . 366 All feele the sting of death which Christ expressed before he died . 389 The death and life of the soule here on earth mistaken by the Defender . 430 What the second death is in the Scriptures . 492 Eight p●…es of Scripture abused for the death of Christs Soule . 493 By one lande of death Christ freed vs from all kinds of death . 504 To be vtterly forsaken of God is the death of the Soule . 517. 518 The extreamest degree of pains where grace doth not faile is no death of the Soule . 524 What things the death of the body doth import . 649 The Defender grosly peruerteth my words . 44. 45 The Defender cont●…adicteth himselfe . 56. 57 The Defender contemneth the Fathers and their iudgements . 82 The Defender deuiseth shifts to decline Scriptures and Fathers against him . 94 The Defender would make the maner of Christes dying onely vnusuall . 95 The D●…fender doth grossely mistake the reiection of the Iewes to be the meaning of Christes complaint on the crosse . 98 The D●…fender not able to support his errors , doth quarrell with the question . 99 The Defender eludeth the Scriptures with his termes of single and meere . 125. 126. 127 The Defender clouteth one conclusion out of diuers places . 146 The Defender maketh the sufferings of Christs flesh needlesse to our redemption . 168. 169 The Defender peruerteth the doctrine of the Homilies . 224. 225 The Defender maketh Christ sinfull , accursed , and defiled . 265 The Defender would not faile to cite Fathers if he had them . 273 The Defender compareth Christ in want of comfort with the damned . 291 The Defender vainly presumeth all places of his vnanswered to be granted . 319 The Defender hath deuised torments for Christs soule . 323 The Defender controleth the words of the holy Ghost by his new phrases . 413 The Defender in steed of proouing falleth to granting his owne positions . 5●…3 The Defender misciteth S. Iohns words and on that error groundeth all his reasons . 644 The Defender giuing a reason of n●…thing , asketh a reason of all things . 415 The Defender claimeth like reuerence to his words as to the Scripture . 325 The Defender saith the Scriptures are ordinarilie true , that is , sometimes false . 367 The Defender doth euery where mistake and misapply what is said . 384 The Defender forgeth a pace new parts of the Christian faith . 393 The Defender taketh the parts of Christs agonie for the causes thereof . 401 The Defender is somewhat pleasureable . 528 The Defender corrupteth S. Luke . 402. 403 The Defender ascribeth a liuely affection to Christs dead flesh . 422 The Defender vttereth a flat contradiction to his owne doctrine . 422. 423 The Defender confesseth the Fathers prooue my meaning . 425 The Defender is driuen to contrarieties . 431 The Defender taketh from Christ inward sense and memory in his sufferings . 440 The Defender yeeldeth perfect knowledge to Christ in his amazednesse . 481 The Defender foolishly prooueth the death of Christs soule . 495. 496 The Defender abuseth the Scriptures . 534. 535 The Defender cannot discerne a conclusion from a quotation . 568 The Defendours foure restraints of hell paines . 4 The Defendours disdaine of the fathers . 98 The Defendours vaine shifts . 114. 115 The Defendours skill in framing arguments . 327 The Defendours absurd deuises . 490 The Defendours manner of reasoning as illogicall as his matter is false . 336 Dereliction in the Scriptures neuer implieth the paines of the damned . 415 Deepe what it signifieth . 566 To what Deepe Christ descended after death . 565 567 The true sense of Paul and Moses words . Rom. 10. concerning the Deepe . 568 The who●…e church taught that Christ after death descended to hell . 544. 545 New Writers teach Christs descent to hell . 546. 547 Christ needed no long time to descend to hell . 551 Of Christs descending and ascending . 553 Christ aescended and ascended to be Lord ouer all . 563 To what deepe Christ descended after death . 565 567 Descending is to places below . 569 How long this clause of Christs descent to hell hath been in the Creed . 653. 654 What Ruffinus meaneth by Christs descent to hell . 655 Descending to hades was not the buriall of Christs body . 556. 557. 558 The causes of Christs descent to hell . 666 Des●…ending to hell was a part of Christs exaltation . 671 The descent of Christ to hell confessed by the Catechisme . 677 The Lawes of this land doe binde all to beleeue Christs descent to hell . 678 Desperation in hell is no sinne . 71 Desperation is the sorest torment in this life . 238 A small Difference of wordes may quite alter the sense . 199 Difference of Christs offering and suffering . 276 Difference of outward and inward temptatiōs . 314 Difference betwixt Gods threats & iudgements . 472 How the Diuell may discerne and incense our affections . 192 The Diuell tormented not Christes soule on the Crosse. 295 Christ suffered as deepe paines but not as deepe Doubts as we may . 321 E. ELect . Who is enemie to Gods Elect. 233 The Elect are neuer truely accursed . 252 The Elect cannot perish . 364 Erasmus fouly mistaken by the defendor . 653 Foure notable Errors grounded by the defendor vpon the facts of Moses and Paul. 363 The first . 363 The second . 365 The third . 367 The fourth . 368 What impressions Euill maketh in the soule of man. 341 Euill past , present , or to come worketh sorrow , paine , and feare in the soule of man. 341 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it importeth . 485 Is contrarie to feare . 501 Esay doth not touch the death of Christes soule . 526. 527 Esay 14. Shcol for hell . 559. 560 Eusebius report of Thaddeus allowed by the best historiographers . 660 F FAthers : their iudgements may be called Authorities . 83 The Fathers may be left in some priuate opinions . 84 I leaue not the Fathers in the grounds of faith . 85 The Fathers doc not teach that Christ suffered all which we should haue suffered . 138. 139 The Fathers disclaime all necessitie in the death of Christ. 285 The Fathers determine not the exact cause of Christs Agonie . 371 Wherein we should follow the Fathers . 415 Some Fathers expound me in Christs wordes , for my members . 416 No Father auoucheth the death of Christs Soule . 142. 143 Diuerse Fathers euidently corrupted for the death of Christs Soule . 428. 429 By the iudgement of the Fathers , Christ died no death of the Soule . 519 The Fathers professe true fire to be in hell . 46 The Fathers plainly remoue the death of Christs Soule from the worke of our redemption . 330. 331 All Christs Feares were holy . 215 Feare and sorrow in Christ were sufferings for sinne . 345 Christs Feare in the Garden was religious . 371 Christs ●…eare and sorrow were painfull but religious sufferings . 372 What Feare and sorrow Christ was to yeelde vnto God , when he offered the ransome of our sinnes . 374 What things Christ might iustly and greatly feare in the Garden . 380 ●…eare may be intellect●…ue or sensitiue . 383 Christ might feare many thinges besides hell paines . 385 Why Christ feared more then Mattyrs doe . 395 Christ might iustly feare the p●…wer of Gods wrath . 380 Figuratiuely the Soule may be said to be crucified . 80 Fire in hell is not allego●…icall . 40. 41. 42. 43 The Fathers professe t●…ue fire to be in hell . 46 It is possible that brimstone may bee mingled with fire in hell . 47 The same fire punish●…th the wi●…ked both b●…fore and after iudge●…ent . 55 What fire did signifie in sacrifices . 112. 113 What fire might note in the holocaust . 116 How Christ was Forsaken on the crosse . 409 How farre and wherein Christ was Forsaken are the things questioned . 414 What forsaking could not be found in Christ 414 We were forsaken of God till Christ 〈◊〉 vs by his death . 417 Christ neuer forsaken of hope and comfo●…t . ●…7 God shewed by the present euent that he had not forsaken h●…s s●…nne . 419 We st●…iue not for the word but for the sense and maner of forsa●…ing . 431 G GEhenna was not vsed in speaking to the Gentiles . 618 God can doc more then he will. 23 Gods loue to Christ appeared euen in his death . 20. 21 Gods purpose in the death and crosse of Christ. 154. 155. 156 God vseth meanes and instruments in punishing . 33 God tempereth loue and iustice in punishing his elect . 147. 255 God worketh good by euill . 254 God is iust as well in forgiuing as in punishing sin . 262 God was able to saue vs otherwise then by Christs death . 287 God was the author of all Christes afflictions , but not with his immediate hand . 298. 299 God vieth his creatures to performe his iudgements . 302 God is the principal agent in all our sufferings , but not with his immediate hand . 302 Gods hand worketh whatsoeuer meanes he vseth . 300. 301 Gods loue to his sonne ouerswaied his hatred to our sinnes . 268 Gods iustice in subiecting Satans kingdome to Christs manhood . 230 The Gospell differeth much from the Law. 264 How the Graue is a●… habitation for the godly . 575 God would not haue our flesh as yet freed from the Graue . 670 Christ was not Guil●…y of our sinne though he took our punishment on him . 162. 163 The whole man is guilty of all sinne . 185. 186 187. 208 Guilty stretcheth as well to the punishment as to the fact . .266 A mediator not guilty of the sinne for which he doth mediate . 276 H HAdes what it signifi●…th with the Greeke Fathers . 589. 590. 591. 592. 593 Hades what it is with Chrylostom . 589 Ath●…nasius taketh Hades for hell . 599. 6●…0 Hades in Athanasius Creed is not the graue . 659 Hades with Ignatius is not the graue . 657 The soules of the godly are not in Had●…s . 602 Hades is a place of darkenesse . 609 How Hades is vsed in the new Testament . 629 Hades with new writers is the graue or hell . 609. 610 611 Hades is a place vnder the earth . 613 Hades an vnseene and darke place . 618 Hades in the Creed must signifie hell . 649 Hades is not the ignominie of the graue . 651 Hades was first the name of the diuell . 615 Hades is hell or the diuell in the new Testament . 619 Hades is hell in the new Testament without any figure . 621 Why Hades signifieth hell in the new T●…stament . 647 Hades with the Pagans was the place not the state of the dead . 616 The whole created world is Hades with the Def●…nder . 615 Hades in effect is nothing but death with the Defender . 624 How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Inferi concurre in signification . 579 How the Defender wauereth about Hades . 619 How Hades is vsed in the Reuelation . 642 How Hades shall be cast into hell fire . 644 S. Luke maketh Hades a place of torment . 621 What Hades Matth. 11. 23. is threatned to Capernaum . 630 Many Greeke copies haue Act. 2. 24. the sorrowes of Hades . 625 Hades in the Scriptures opposed to the highest heauens . 635 Christ loosed the sorrowes of Hades . 625. 626 The wall of Hades not broken but by Christ. 657 Hades hath not all the dead . 646 Hades followeth after death . 643 Hades taken for the rulers or persons in hell . 647 The soules of the godly are not in Hades . 602 Hanging on a tree was not the whole curse of the law . 236 Hanging on the crosse a cursed kind of death . 237 Innocents and penitents not truely accursed though Hanged on a tree . 238 Hard speeches should rather bee qualified then strained to the highest . 271 All affections make sensible alterations in the Heart . 1●…3 . 194 The heart is the seat of mans affections and actions . 2●…3 The H●…art suggesting euill sinneth . 311 The ioyes of Heauen are proper to the place . 455 456 The sight of God in this life ●…uch differeth from the sight of his face in Heauen . 456 The Saints of God had some sight of God in earth , but not comparable to that in Heauen . 460 The soules ●…re not yet in the same height of Heauen where Christ is . 5●…0 541 How many Heauens the Scriptures make 541. 542 The graces of God in earth are not the ioyes of Heauen . 461 Why the Heauens are compared with hell in the Scriptures . 634 God is not the immediate and principall in●…cter of Hell paines . 2●… . 29 The sentence of the iudge containeth the essence of Hell paines . 35 Christ suffered not the substance of hell paines . 36 Reiection from Gods kingdome essentiall to Hell paines . 37. 38 Malediction essentiall to Hell paines . 38 Hell fire is not allegoricall . 40. 41 42. 43. 49. 53 54 I neuer said Hell fire was materiall . 44 The Fathers professe t●…ue fire to be in Hell. 46 51. 52 So doe later Diuines . 49. 50 It is possible that brimstone may be mingled with fire in Hell. 47 Chaines there are in Hell though not of iron . ●…7 Whether there be true fire in hel before the iudgment is not the question . 54 Christ suffered not the essentiall part of hell paines . 56 Hell paines not the cause of Christs agonie . 58. 59 The sharpnesse of Hell paines . 60 The foretast of iudgement in Hell , is neither full , finall , perpetuall , nor gen●…rall . 210 Positiue punishment now in Hell. 214 The suffering of Hell paines , no way necessarie to our saluation . 220 Men may feare , but not feele the tru●… paines of hel in this life . 320 The paines of hell are no naturall affections . 383 Christ might feele somewhat extraordinarie yet not the paines of hell . 391 The vehemencie of hell paines passe the patience of Men and Angels . 450 The true paines of hell are not felt in this life . 451. 462 The true paines of hell are proper to the place 454. 455 The true paines of hell are aboue and against nature . 464. 465 We must not re●…oyce in suffering hel●… paines . 441 A broken spirit is not the paines of hell . 516 Christ brought vs backe from hell . 607 No place for soules vnder earth but hell . 614 It is not against the faith that Christs Soul should conquere hell . 622 Christ must rise conquerer of death and hell . 628 The Iewes were promised their Messias should conquere hell . 628 All the names of hell prooue it to be in the earth . 632 Hell is in the earth & yet some diuels in the aire . 633 Why the heauens are compared with hell in the Scriptures . 634 Our victorie against death and hell not full till the last day . 637 638 Christ ●…th the keyes of death and of hell . 642. 643 Nothing but persons cast into hell . 645 The Defender maketh three hells in steede of one 645 Christs spo●…ling of hell precedent to his resurrection . 673 Hereticke alwaies vrged the same places that the Defender doth . 425 What the Holocaust did signifie . 111. 112 What ●…ire might note in the Holocaust . 116 I. IMmediate . What suffering is Immediate from ●… God. 27. 32 God is not the Immediate and principall inflicter of h●…ll paines . 2●… . 29 Christs soule was not tormented with Gods Immed a●…e hand . 34 God can punish the soule by meanes without his Immediate hand . 219 God the author of all Christs afflictions but not by his Immediate hand . 298. 299 God is the principall agent in all our sufferings but not with his Immediate hand . 302 How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Infers concurre in signification .   What place Tertullia taketh Inferi to be . 585. 586 Inferi are places and persons vnder the earth . 5●…7 Inferi are not now the place and state of good and bad deceased . 588 Saint Austin taketh Inferi for hel , and not for the state of the dead . 198. 590 The soules of the godly are not in Inferi . 602 Infernus with the latin fathers is more thē death . 603 Inferi not found in the Scriptures in any good sense . ●…04 Inferi no place for the godly after Christes resurrection . 605 Infernus is not the place nor state of all soules deceased . 606 Christ did not suffer paines truely Infinite . 161 Christs Infirmitie was voluntarie . 407 Christs Infirmitie was power . 416 How all the kingdomes of the earth might bee shewed vnto Christ in an Instant . 308. 309 Irenaeus did write in Greeke . 584 Where Irenaeus thought Christs soule was after death . 583. 584 The rule of Iustice suffereth the stronger to beare the burden of the weaker . 292 Gods Iustice in subiecting Satans kingdome to Christs manhood . 230 Gods Iustice might punish Christs bodie , but not Christs soule with death . 337 The Iudgement of God to which Christ submitted himselfe for our redemption . 348 Gods Iudgement for our redemption concerneth Christ , men , and Angels . 348 In this Iudgement God required of Christ satisfaction for the sinnes of men . 349 K K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it signifieth . 625 Christ hath the Keyes of death and of hell . 642. 643 Kindred goeth by blood and not by the soule . 509 Our naturall Knowledge commeth by sense . 196 The meanes of mans Knowledge . 199 Our loue and ioy doe follow our Knowledge . 462 L LEo maketh Christs words on the Crosse an instruction , no lamentation . 432 How Christ was like vs in all things sinne excepted . 86. 324 Christ not like vs in any sinfull affections . 322 How Christ was like vs in his sufferings . 323 Christ not like vs in any want of grace or touch of sinne . 326 To what lower parts of the earth Christ descended . 554 What is ment by the lower parts of the earth . 555 The lower earth is all one with the lower Sheol . 556 The lower Shcol signifieth hell and not the graue . 557. 558 The lower earth Ezechiel vseth for hell . 561 The lower parts of the earth are hell . 562 M MArtyrs and Malefactors haue a stronge conflict with death though we perceaue it no●… . 389 The glory of Martyrs were not great , if their paines were not great . 390. 391 Martyrs find ioy and ease after death , but not in death . 301 Why Christ feared more then Martyrs doe . 395 Christs senses might not be ouerwhelmed as Martyrs are . 396 The manner of breathing out Christs Soule was miraculous . 87. 88. 89. 90 The Fathers obserue that it was miraculous . 91. 92. 93 So doe the new writers . 94 Moses praier for the people examined . 359 The purpose of Moses praier for the people . 360 How Moses in his praier is excused from sin . 365 Moses face did shine when he know it not . 461 Moses was not amazed in his prayer . 368 N THe name of nature in the graces of God and ioyes of heauen is a vaine distinction . 461 There was no necessitie in our redemption but Christs will , power , and libertie . 283 284. 285 The Fathers disclaime all necessitie in the death of Christ. 285 No necessitie in the death of Christ 286 Christs feare and agony came not from necessitie but from his humilitie and feruencie . 339 Neither necessitie nor infirmitie could oppresse Christ. 405 New w●…iters teach the sufferings of Christs Soule without the paines of hell . 536 New writers teach Christs descent to hell . 546. 547 New writers obserue Christs manner of dying to haue beene miraculous . 94 O OLeuians coniectures for his sense of Christs descent to Hades are but weake . 631 P. PAines of this life Christ did beare , but not of hell . 217. 218 Christes Paines might be vnknowen and yet not the paines of hell . 161 In outward Paines men perceiue and acknowledge Gods hand vpon them . 170 Paines proper to the soule are not by and by the paines of hell . 214 All Christs Paines were holy . 215 More required in our ransome then onely Paines . 216 We cannot iudge of other mens Paines . 328. Excessi●…e Paine bringeth death . 447 How Christ was in Paradise the day of his death . 549 The Parable of the strong man bound and spoyled . ●…74 Christes Patience was greater then any mans whatsoeuer his paines were . 394 How Christs patience exceeded all mens . 395 Christs patience at the highest before he complained on the crosse . 418 Sa●…nt Paul 1. Cor. 15. keepeth the true sense of the Prophet Osee. 641 Pauls wish for the Iewes considered . 360 The time was when Paul so wished . Ibid. If Paul spake of the time when he wrote , his words were conditionall . Ibid. What Paul meant when he wished to be separated from Christ for the Iewes . 361. 362 How the Grecians expound Pauls words . 361 How Paul in his wish was excused from sinne . 365 Paul wished if it were possible or lawfull . 366 Paul was not amazed in his prayer . 368 The true sense of Pauls and Moses words . Rom. 10. 567 568. Positiue punishment now in hell . 214 No Positiue thing common to good and bad after death . 581 Christ suffered not the proper wrath of God. 19 What proper applied to wrath signifieth . 18 The Scriptures often intermingle proper speeches with figuratiue . 19 Proper opposed to Metaphoricall . 123 A part may Properly denominate the whole . 124 The ioynt sufferings of soule and body most proper to man. 167 The whole suffering of Christ was not Gods proper action . 303 What the Prophets foretold of Christes sufferings that the Euangelists confirme was verified . 299 In punishing his elect God tempereth both loue and ●…ustice . 147 Corporall death in all men is the punishment of sinne . 149. 150. 151 God is most iust in punishing his Saints . 262 The Defenders partition of punishment applied to Christ is insufficient and impious . 153 All punishment is not for correction or vengeance properly so called . 154 The godly iustly punished for their offences . 256 Q QVaestion . The first quaestion wholy peruerted . 3 The chiefe points coincident to the first Question . 9 Whether there be true fire in hell before the iudgement , is not the Question . 54 When and how farre Christ was forsaken are the things Questioned . 414 R RAnsome . To whom our ransome was paid . 228 To saue from death is to raise from death . 50 Whence their soules come that are raised to 〈◊〉 ●…25 Redemption by Christs blood most sufficien●… 67 The Scriptures teach no redemption bu●…●…y the blood and death of Christ. 127 Both body and Soule are redeemed by 〈◊〉 blood of Christ. 128. 129 The body hath not his redemption 〈◊〉 ●…fore the last day . 129. 130 Christ vndertooke to be our ●…demer 4000. yeers before he was made man 280 The willing offer of the S●…e to be our redeemer did induce the 〈◊〉 the whole Trinitie . 281 The redeemer might pay as well for the prisoners as for him selfe . 377 Christs sufferings 〈◊〉 way like the sufferings of the reprobate . 331. 332 Christs feare 〈◊〉 sorrow not like the reprobates . 448. 449 What is 〈◊〉 by sitting at Gods right hand . 651 The claue of Christs descent to Hades was in the Cree●…e before Ruffinus time . 655 What Ruffinus meaneth by Christes descent to hell . 655 S SAcrifice . Three properties of the true Sacrifice for sinne . 99. 100 The bloody Sacrifices represented no death but onely bodily . 105 No Sacrifices of the Iewes figured the death of Ch●…ists Soule . 106 What Salt , flower , oile and wine added to the Iewes sacrifices might signifie . 109. 110 What fire did signifie in sacrifices . 112. 113 What is consequent to the true sacrifice for sinne . 272 Why the people laid their hands on the head of their sacrifices . 277 Feare and sorrowe necessary in the sacrifice for sinne . 379 More then affliction requisite to Christs sacrifice . 437 A de●…d Soule is no sacrifice for sinne . 527 Wh●…t the Sacraments of the new Testament import . 117 Sacraments doe constantly and continually signifie and represent the same 117 The Spirit o●… sanctification is the holy Ghost . 511 My exception , to the Defenders instance of the Scape-goate . 106 What was figured by the scape-goate . 107 108 The scape-goate might in some sort be a signe of Christ. 108 How the Scripture limiteth Christs death . 5. 180 What the Scriptures meane by the wages of sinne . 12 What they meane by the wrath of God. 15 Phrases of Gods wrath against the wicked in Scripture are improper . 15. 16 Scriptures neuer mention that Ch●…ist suffered Gods wrath . 21. nor the death of the Soule . 493. 49. 515 nor the paines of hell . 399 ●…ow the Scriptures speake of Christs Passion . 22 Scriptures often intermin le proper speeches 〈◊〉 figuratiue 48 The ●…riptures sometimes put a condition all to thin most certaine . 473 True 〈◊〉 how to expound the Scriptures . 435 Many pla . s of Scriptures haue diuerse expositions . 4●… which may be tolerated though they canno●…●…e reconciled . 435 The Scriptures 〈◊〉 the words but not the errors of the heat . en . 612 Some Scriptures vnc 〈◊〉 ●…ine for a time . 664 Satan was conquered fast by iustice , then by power . 229 Satans kingdome subiected to Christs m●…nhood . 230 Satan assaulted Christ on the ●…rosse but by externail meanes . 296. 297 Satan might doe nothing against ●…hrist but what Christ would . 315 Satan worketh not but where he is . 306 Christ ordered his conquest most to 〈◊〉 shame 669 What was impugned in the Sermons . 2 The text of my Sermons was not mistaken . 72 But rightly and orderly pursued . 78 Our naturall knowledge commeth by Sense . 196 Prouocations and pleasures come by the senses . 200. 201 The soule for want of her senses sometimes ceaseth to sinne . 206 Christs senses might not be ouerwhelmed as martyrs are . 396 In what sense Ezekiah vseth the gates of Sheol . 247 The lower Sheol signifieth hell and not the graue . 557. 558 Sheol for hell Esay . 14. 559. 560 The soules of the Saints are not in Sheol . 571 Sheol is no meere priuation of this life . 572 Sheol is properly a place vnder earth for the dead . 573 The soules in Gods hands are not in Sheol . 574 The Sheol of soules is more then a meere priuation . 575 What Sheol is to the wicked and what to the godly . 575 To what Sheol Iacob would descend mourning 576 Sheol no place for iust mans soules . 577 There is neither knowledg nor praise of God in Sheol . 578 Sheol is no destruction to the godly . 575 What is me●…nt by me●…nt neere to Sheol or 〈◊〉 most dwelling there . 500 The Defender abuseth Plato and Plato , to haue a Sheol for all things . 630 Prooueth Moses and Dauid to haue a Sheol for all thin s. 631 To what Sheol Corah and his company descended . 631 The Desendours absurd proofes for the Sheol of all thin s. 632 The Similitude of an earthly suerty not fit for Christ , though the name may well be vsed . 282 283 No humane similitude can throughly fit Christes sufferings for vs. 293 Similitudes are not alwaies of things lawfull . 293 Similitude is no equalitie . 328 How we are freed from Sinne by Christ. 152. 153 We inherit sinne and death from our parents flesh 171 How sinne is communicated from the soule to the body . 188. 189 All acts of sinne by the body . 202 Bodie and soule that were ioyned in sinne shal be ioyned in paine . 209 How sinne maketh men vncleane . 265 How sinne was condemned in Christs flesh . 268 How Christ was made sinne . 269. 270 Our sinnes were imputed to Christ , that is , he was punished for them . 272. 277 Inward and infinite Sorrow for sinne must bee found in Christs sacrifice for sinnes . 372 Christ must as well sorrow as suffer for sinne . 373 Inward and voluntary sorrow of the soule is a sacrifice to God. 438 Sorrow differeth from paine . 444 What sorrow is . 444 We may both sorrow and reioice at one time . 489 What meanes of suffering the Soule hath . 24 The passibilitie of the Soule is but one facultie of the soule . 25 The soules suffering by the body is the proper suffering of the soule . 26 The meanes by which the soule suffereth paines . 30 The soules suffering from and with the bodie not common with beasts . 31 The substance of the soule suffereth in and by all her powers . 134. 135 The soules suffering by sympathy is the Defenders owne phrase . 170 The soule is not deriued from the fathers of our bodies . 171. 172 The Soule chiesly sinneth and chiefly suffereth , but not onely . 181. 182 What powers and faculties of the Soule the Fathers 〈◊〉 corporall and why . 187 The Soule ioyned with the Body hath one state , and seuered another . 198 The Soule vseth her corporall spirits in thinking and remembring . 207 The Soule leadeth and the flesh followeth to all sinne . 210. 211 The Soule hath a ●…st of sinne and paine before the last day . 213 The Soule feeleth paine and griefe by her vnderstanding and will. 344 Whence the●… Soules come that are raised to life . 425 The Soule is a consequent to a liuing body but no part of it . 426 The Soule is some time called flesh . 529 The Soule taken for life . 570 The Spirit of sanctification is the holy Ghost . 511 Flesh and Spirit doe not alwaies note the two natures of Christ. 512 The Spirit signifieth the Soule of man. 529 The preaching to the Spirits in prison . 676 The law which curseth offendors admitteth no Suerties . 264 Christ no way bound to be our Suertie . 277 Christ a Suretie to vs of the new Testament . 278 Though Christ may be called a voluntary Suerty , yet was he truely a mercifull Redeem●…r . 280 The similitude of an earthly Suertie not fit for Christ , though the name may well be vsed . 282. 2●…3 The Law alloweth no offendois any Suerties . 288 I mislike not the name but the bondage of a Suertie in Christ. 291. 292 Submission to God and compassion on man the generall causes of Christs Agony . 347 Submission with great feare and trembling Christ yeeldeth to God sitting in iudgement . 350. 351 The correcting of King Edwards Synode . 675 The things misliked in king Edwards Synod . ibid. T TArtarus a part of Hades with the Poets . 613 Tartarus with the Pagans is hell . 617 Tartarus taken for the a●…e ouer vs. 617 Christ could not be tempted to euill by any motion of his owne hart . 304. 305. 306 Christ was tempted in the wildernesse by the suggestion of Satan . 307 Christ was tempted after 40. daies . 307 Christ was tempted all his life long , but not inwardly . 312 Perswasion tempteth as well as compulsion . 314 Difference of outward and inward temptations . 314 No temptations without desperation kill the soule . 525 The Terror of God felt by Iob and Ionas were not the paines of hell . 452 Tertullian ascribeth all sinne to the whole man. 208 What forsaking Tertullian speaketh of . 427 Tertullian nameth no death but of Christs body . 428 Tertullian is farre from affirming the death of Christs Soule . 532 Tertullian admitteth none to Paradise before the last day but Martyrs . 594. 595. 596 Tertullian therein followed Montanus the Hereticke . 597 How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades and Inferi concurre in signification . 579 The storie of Thaddeus no fable . 660 Thaddeus did not receaue adoration . 662 Thomas , how he might be called Iudas . 660 Euill Thoughts defile the whole man. 204 Our will the cause of our euill thoughts . 200 Christs bodily transfiguration was imperfect and transitorie . 458. 459 Triumphes are not secret and solitarie . 664 V VEngeance proper to the wicked appeared not in the Crosse of Christ. 156. 157 All Christs infirmitie was Voluntarie . 407 W VVHat the Scriptures meane by the Wages of sinne . 12 A threefold death the Wages of sinne . 13 Weakenesse , appeared in Christs flesh , but willingnesse in his spirit . 424 Whole redemption , and propitiation are verie large and doubtfull termes . 103 The Whole man dieth though the soule liue . 513 514 Euill thoughts defile the whole man. 204 The whole man guilty of all sin . 185. 186. 187. 208 Our Will the cause of our euill thoughts . 200 What is ment by the Worme that neuer dieth . 46 What the Scriptures meane by the Wrath of God. 15 What proper applied to wrath signifieth . 18 Christ suffered not the proper and meere wrath of God. 19. 23 What Wrath of God Christ suffered . 57 58 What is Gods Wrath against sinne . 60 God h●…d neuer displeasure or Wrath against Christs person . 61 God wrath against sinne hath many degrees and ●…arts . 157 How the wrath of God in this life differeth from wrath to come . 158 Christ might suffer the wrath of God and yet not the true paines of hell . 159. 160 Wrath must be measured by Gods intention , not mans discerning . 165 The triall of Gods Saints is no effect of Gods proper wrath . 313 What Christ discerned of Gods wrath against our sinnes . 333 Christ did not apprehend of Gods wrath as the damned doe . 335 Christ was to see more of Gods wrath against our sinnes then he felt . 376 Christ might iustly feare the power of Gods wrath . 380 Z ZAnchius what he teacheth of mans redemption . 537 Faults escaped should thus be amended . PAge 4. line 25. for fourth read foorth . ibid. l. 34. infimities . r. infirmities . p. 26. l. 48. neighbour . r. neighbour ? p. 38. title to his . r. to hell . p. 58. marg . of agony . r. of Christs agony . p. 66. l. 47. death ? r. death . p. 230 tit . in subuerting . r. in subiecting . p. 353. l. 47. what to doe . r. what they doe . p. 428. marg . in manibus . r. in manus . p. 466. l. 14. the comfort . r. to comfort . p. 468. l. 4. thambeesa . r. thambeesai . p. ●…69 . l. 1. astonished . r. astonished him . p. 473. l. 38. because God. r. because Iacob . p. 485. throughout , enlabeia . r. eulabeia . p. 487. l. 49. eisaekonstheis , r. eisakoustheis . p. 488. l. 6. eisakonstheis . r. eisakoustheis . ibid. 26. & in marg . Zinglius , r. Zuinglius . p. 502. l. 35. in members . r. in my members . p. 597. l. 23. since . r. sense . ibid. 32. affections . r. afflictions . p. 520. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 522. l. 17. Vigius . r. Vigilius . p. 523. l. 39. enstranging . r. estranging . p. 528. marg . your , r. the. , LONDON Printed by Melchisedech Bradwood for John Bill . Notes, typically marginal, from the original text Notes for div A16151-e240 1. Sam. 2. Acts 26. The sermons The first and second Sermon of the Passion . The Sermon of the Resurrection . The Trea●…ise . The Conclusion of the Sermons . The Defence . Treat . pag. 95. Notes for div A16151-e1040 De Trinitate li. 10. Epistola . 99. Epistola . 99. Notes for div A16151-e1960 a Praefat pag. 9. lin . 2. b ●… Conclu . pa. 243. l. 5. c Pag. 2. l. 10. d Sermons . p. 8. lin . 22. e Serm. p. 11. l. 24. f Serm. pa. 41. l. 14. g Serm. pa. 48. l. 34. h Serm p. 42. l. 2. i Serm. p. 73. li. 13. k Serm. p. 133. li. 13. l Ibidem . li. 30. m l. 14. n l. 34. o fo . 243. Their foure restraints of hell paines . p Defence p. 7. l. 32. q Math. 8. vers . 17. r 1. Pet 2. s Heb. 4. t Heb. 2. u Defence . p. 7. x Pr●… . p. 3. l. 8. y Serm p. 73. l. 13. z Serm. p. 78. l. 32. a Serm. p. 83. l. 28. b Serm. p. 4. l. 4. c Serm. p. 87. l. 23. ●… Defenc. p. 8. d Defence p. 8. l. 6. e Iames 2. ver . 13. f 1. Pet. 4. g 1. Cor. 11. h Ierem. 30. i Defen . p. 10. l. 29. k Psal. 106. l Lament . 3. m Sapient . 12. n Ierem. 10. o Ibid. lit . q. p Psal. 103. q 1. Cor. 10. r Reuelat. 2. s Defenc. p. 10. l. 29. t Heb. 11. u Iob. 1. x 2. Cor. 12. y Luk. 16. z Rom. 8. a 2. Sam 12. Christs bodily death , part of the punishment of our sinnes . b Defenc. pa. 11. l. 12. c Treatise . pa. 45. l. 1. d Supra pa. 7. e Defen . pa. 9. l. 34. f Rom. 6. g Genes 2. h Math. 2. Rom. 11. i Ioh. 13. 1. Ioh. 3. k Genes . 3. l 2. Cor. 7. m Prou●…rb . 17. n Eccles. 30. o De ci●…itate Dei. li. 13. cap. 10. p Luc. 13. q Daniel 12. r Esa. 66. s Matth. 25. t Ibidem . u Reuel . 14. x 2. Thess. 1. y Iude ver . 7. z Sapien. 12. a Rom. 2. b Psal. 5. c 2. Cor. 6. d Prouerb . 6. e Zacharie 8. f Psal. 5. g Deuter. 32. h 2. Sam. 11. i 1. Paral. 21. k Esa. 63. l Ephes. 4. m Exod. 4. ver . 14. n Numb . 12. vers . 9. o Iob. 42. vers . 7. p Psal. 95. q Ezech. 38. r Psal. 2. s Psal. 6. t Defen . pa. 9. l. 35. u Defen . p. 13. l. 2. x Treatis . pa. 33. y Conclus . pa. 243. l. 27. z Defen . p. 9. l. 35. Phrases of Gods wrath in Scripture against the wicked are improper . a aph . b chemal●… . c k●…tseph . d char●…n . e 〈◊〉 . f Rom. 2. g Esay 57. 17. h Psal. 89. 31. 32. i Deut. 32. k 1. Sam. 2. l Habacuk . 3. m Ose. 2. n 1. Petri. 4. o Psal. 101. p Lament . 3. q Miche . 7. r 1. Cor. 4. s Psal. 77. t Defen . p. 13. u Et pa. 10. x Defen . p. 26. y De tribus Elohim lib. 4. ca 6. quaest . 1. z Ibid. quaest . 2. a Ibid. quaest . 4. b ●…euel . 14. c ●…ames . 2. d Mark. 9. e 〈◊〉 1. f Psal. 5. g Rom. 1. What death Christ died . h Iohn 1. i Iohn 3. k Iohn 1. l Iohn 8. m Reuel . 21. n Iohn 3. o Ephes. 1. p Hebr. 1. q Iohn 3. r Hebr. 1. s Defenc. pa. 11. l. 11. t Prouerb . 19. u Deutr. 8. x Prouerb . 3. y Psal. 94. z Hebr. 5. a Iohn 10. b Esa. 53. c Philip. 2. d Defenc. pa. 19. e Defenc. pa. 17. l. 15. The Scriptures neuer mention that Christ suffered Gods wrath . f Serm. pa. 131. conclus . pa. 243. g Serm. p. 133. h Defenc. pa. 16. l. 12. i Esay . 53. k Math. 20. Ioh 18. l Rom. 4. m 1. Cor. 15. n Ephes. 5. o 1. Cor. 6. p 1. Timoth 6. q Hebr. 10. r 1. Cor. 6. s 1. Petri. 1. t Ephes. 1. u Hebr. 9. x 1. Petri 2. y Hebr. 1. z 1. Ioh. 2. a Defenc. pa. 13. l. 22. b Defenc. pa. 12. l. 1. c Defenc. pa. 13. l. 14. d Ibid. pa. 12. l. 32. e l. 27. God can doe more than he will. f Defenc. pa. 8. l. 12. The agents and means by which the soule suffereth paine . g Defenc. p. 8. l. 23. h Iob. 19. i Psal. 105. k Eccles. 1. l Luc. 2. m Defenc. p. 9. l. 6. n August . ' retracta . l. 1. cap. 11. Good affections of loue & zeale are not painful . o 1. Iohn 4. p 1. Iohn 4. q Luc. 10. r Dèfenc . p. 8. l 33. s Defenc p. 9. l. 9. What suffering is immediate from God. t Esa. 53. u Defenc. p. 8. l. 8. x Defenc. p. 8. l. 8. y Defenc. p. 8. l. 18. z 1. Cor. 6. a Defen . p. 8. l. 29. b Defen . pa 8. l. 23. c Ibid. l. 37. d Ibid. l. 38. e Defenc. p. 8. l. 22. f Rom. 1. g T it 3. h 1. Pet. 2. i Rom. 7. k August . deciuitat . Dei. l. 21. cap. 26. The soules suffering from and with the bodie is not common to beasts . l Heb. 12. m 2. Tim. 3. n Iam. 1. o Math. 5. p 1. Pet. 4. q 1. Pet. 5. r 1. Cor. 10. s Defenc. p 8. l. 37. No proofe that God punish●…th immediatly . t Iohn 3. u Iam. 1. x 1. Pet. 5. y 1. Cor. 12. z 1. Iohn . 4. a Zacl . ar . 13. b Esai . 19. c Ephes. 2. d 2. Cor. 4. e Marke 5. f Esa. 53. g 1. Pet. 2. h Matth. 25. i Marke 9. vers . 43. 45. k vers . 44. 46. 48. l Luc. 16. m Defen . p. 10. l. 29. n Ibid. p. 12. l. 22. o Sermons . 〈◊〉 . 50. Defenc. p. 11 l 27. q Ibid. Reiection from the kingdome of God : essentiall to hell paines . r Luc. 13. s Ad Theodoru lapsum epist. 5. t 〈◊〉 〈◊〉 . ad 〈◊〉 . cap. 112. u De plaga gran●…inis . x De regulis fu●… disputat . interroga●… 2. Malediction 〈◊〉 to 〈◊〉 pain●…s . . z . a . b Basil. in Psalmum . 33. c Cyprian de Ascens . Domini . d Lamentat . 3. e Hier●… . lib. 6. in Esa. cap. 13. f Pamphil●… apolog . pro Origene . g August . in Psal. 53. h August . de d●…ct . Christia . lib. 3. cap. 10. i August . ibid. k Defenc. pa. 109. l. 8. l Matth. 25. m Matth. 13. n Mark. 4. o Matth. 13. vers . 37. p Ibid. ver . 51. * Matth. 13. q Psal. 11. r Reuel . 20. s Mark 9. t Ierem. 7. u 2. Reg. 23. x Iosue . 18. vers . 16. y Pet. Martyr . in 2. cap. 2. lib. Regum . z Matth. 5. a Matth. 18. b Mark. 9. c Pag. 342. d Defenc. pag. 146. l. 25. * Defenc. pag. 147. l. 8. e Conclus . pa. 346. f Ibid. pag. 345. g Ibid. pag. 343. h Ibid. pag. 348. The Defender grosly peruerteth my words . i Conclus . pa. 254. l. 29. k Ibidem . l Conclus . pa. 257. l. 12. m Defene . pag. 146. l. 25. n Defenc. pa. 146. l. 37. o Defenc pa. 146. What is meant by the worme that neuer dieth . p Nyssenus de resurrectione Christs . q Basil in Psal. 33. r Zonaras na●…um ●…om . 1. fol. 191. s August . de ciuit . Dei. l. 21. ca. 9. * * t Reuel . 14. u Reuel . 20. * Iude epist. x Genes . 19. y Psal. 11. Chaines there are in ●…ll though not of iron . z 2. Pet. 2. a Pet. Ibid. b Esa. 28. c Iohn 15. d Esai . 54. e Luc. 22. f Esa. 30. g Ierem. ●… . ve●… . 31. h Chalda●…a paraphras . in Esa. 30. i Psal. 11. v. 1. k Miche . 3 v 9. l Gen. 49. v 9. m Esa. 4●… . v. 6. Later Diuines profess true fire to be in hell . n Pet. Martyr in 2. cap. 2. lib. Reg. o Ma●…ster . Annotat . in 30. Esa. p Bullinger homil . 90. in Esa. 30. q Gualther . homil . 163. in Esa. 30. r Muscul. in Mat. cap. 25. s Zanchius de operibus dei part . 1. lib. 4. cap. 19. t Idem in 1 cap. 2 epist. ad Thes. part . 3. Thesi. 4. u Chrysost. ad Theodor. laps . epist. 5. x August . li. 50. homiliarum . hom . 16. y Basil. in psal . 33. z Cyril . de exi●… an . & de secund . aduentu . a Hiero. ad Auitum quid sit cauendum in libris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Hiero. ibid. c Hier. in 5. cap. epist. ad Ephes. d Gregor . moral●… . lib. 9. cap. 38. e Isidor . de summe 〈◊〉 . lib. 1. cap. 31. f Beda lib. 3. cap. in cap. 9. Marci . g Bernard de interiori dom●… cap. 38. h Tertul. in Apologetico . i Iustinus Apologia prima pro Christianis k Arnobius aduersus gent●…s . lib. 8. l Prospr de vita contemplatina . lib. 3. cap. 12. m 2. Pet 3. n Esa. 66. o Psal. 96. p 2. Thess. 1. q Hebr. 10. r Arnobius in Psal 96. s Iust. in resp . ad quaest . 74. t Ambros. in 2. Thess. cap. 1. x Theodoret. in 2. Thess. cap. 1. u Gregor . in Ezech . hom . 2. y Idem in Psal. 96. z Basil. in Psal. 28. a Athan. interp . parabol . quaest . 79. b Hieron . in Ezech . li. 1. cap. 1. Theophylact. in 2. Thess. cap. 1. d Genes . 19. e Number 11 f Number . 21. g Number . 16. h Leuit 10. i 2. Kings . 1. k Iob. 1. l Luke 9. m Defenc. pa. 146. l. 35. Whether there be true fire in hell before iudgment is not the question . n See the conclusion of my sermons fol. 339 o Epist Iud. vers . 6. p 2. Pet. 2. * 1. Cor. 15. q Matth. 25. r August . de ciuitate Dei lib. 21. cap. 10. s Esa. 30. t Luke 16. u Epist. Iude. vers . 7. x Defenc. pag. 2●… l. 26. . y Defenc. pa. 12. l. 28. z Treatis . pa. 18. li. vltima . What wrath of God Christ suffered . a Iohn . 18. b Matth. 26. c Acts. 4. d Acts. 3. e Acts. 2. f Iohn . 18. g Luke 22. h Iohn 19. The paines of hell were not the cause of agonie . i Reuel . 1. k Daniel . 8. l Iudic. 13. m Acts 9. n Genes . 27. o Acts 3. p Ierem. 8. q Rom. 9. r Hilarius de trinitat . li. 2. s Leo epist. 97. ad Leonem August . t Albinus Flaccus de diuinis offi●…ijs . u Basil. in hexamer . homil . 11. x Chrysost. ep . 5. ad Theodorum lapsum . y Defenc. pa. 17. l. 1. z Ibidem . pa. 21. l. 7. a August . de ciuita . dei . li. 21. cap. 3. b Chrysost. ad populum A●…iochen . hom . 49. What is Gods wrath due to si●…ne . c Ephes 4. d . e Reue●… . 2●… . & 21. f . g 1. I h●…ss . 1. h Heb. 0. i Ro●… . 2. k Rom. 1. l Matth. 3. m Matth. 17. n Esa. 42. o Ephes. 1. Christ did not conceaue that God was inwardly displeased with him . r . t . x . y z 1. Pet. 2. a Defenc. pag. 12. l. 35. b Luc. 22. c Luc. 22. d Defenc. pag. 13. l. 27. d Pag. 14. l. 18. f Sermons pa. 15. l. 4. ad marg . g Sermons pa. 4. l. 34. h Sermons pa. 17. l. i Defenc. pag. 14 Redemption by Christes blood most sufficient . k Ephes. 1. l Acts 4. m 1. Iohn 1. a Hebr. 9. o Defenc. pa. 14 The ioint sufferings of Christ most available for our saluation . p Heb. 9. vers . 26. q Hebr. 7. vers 17. r Heb. 8. vers . 2. s Heb. 10. 5. t vers . 7. u vers . 10. x vers . 2 y vers . 14. z Heb. 9. 22. a vers . 12. b vers . 16. c Luk. 24. d Conclus . pa. 352. l. 19. e Defenc. pa. 14 Christ might suffer in s●…le and yet not hell paines . f Defenc. pa. 14. l. 21. g Defenc. pa. 14. l. 27. h Sermons pa. 87. * Def●… 14. l. 29 . o Rom. 8. p Defenc. pa. 15. li. 6. Desperation in hell is no sinne . q Defenc. pag. 22. r Treatis . pag. 32. s Defenc. pag. 22. l. 9. t Matth. ●…6 . Marke 8. Luke 9. u Galat. 6. x Coloss. 1. y 2. Corinth . 4. z Philip. 3. a Rom. 12. b Defenc. pa. 22. l. 2. c 1. Corin. 1. vers . 23. d 24. e 30. f 31. g 1. Cor. 2. vers . 2. h 1. Cor. 1. vers . 17. i 18. k Acts 14. 17. 18. 21. l 2. Cor. 11. 1. Thes. 2. * Gal. 6. 11. m Gal. 5. n Gal. 2. o Gal. 3. p Rom. 3. q Gal. 3. r Gal. 3. s Gal. 1. t Heb. 2. u Gal. 6. v. 11. x Vers. 13. y 12. z Vers. 13. a Vers. 14. b Vers. 15. c Vers. 16. d Philip. 3. e Rom. 2. f Gal. 6. v 17. g Gal. 5. v. 11. h 2. Cor. 11. i Gal. 6. v. 17. k Gal. 1. v. 10. l Def. pag. 23. li. 36. m Acts 21. n Gal. 5. & 6. o Conclu . pa. 229. p Aust. de symbolo a●… Catechum . li. 3. q Athana . in p●…ssionem & crucem dom●…n . r Ignatius epist. 4. ad Tarsenses . s Cyrill . de recta fide ad Reginas . t Theodoret in galat. ca. 6. t Theophylact. in Galat. ca. 6. x O●…menius in Gala. ca. 6. y Haym●… in Gala. ca. 6. z Bullinger●… in Gala. ca. 6. a Gualterus in Epist. ad Gala. homil . 59. b Caluinus in Gala. ca. 6. c Piscator in schol . super Epistolam ad Gala. ca. 6. d Defenc pa. 24. e Matth. 22. f Defenc. pag. 25. g Defen . pa. 25. li. 6. h Sermons . pa. 63. i Defenc. pa. 25. k 1 Cor. 2. l Hebr. 6. m Gal. 5. n Coloss. 3. o Gal. 6. p 2. Cor. 4. * Follies . q Defenc. pag. 25. l. vlt. r Treat . pa. 18. l. vltim . s Austen . Epist. 99. t Trea. pa. 95. u Ibid. pag. 96. x Trea. pa. 66. y 67. z 68. a Defenc. pag. 26. b Austen . contra Fausi . Ma●…ich . li. 11. ca. 5. & de Baptis . contra Donatist li. 2. ca. 3. & E●…ist . 19. & in prooem . 3. li. de Tri●…tate . c R●…plie . pag. 95. d Ibid. pag. 149. e In the answer to Hardings conclusion . f The conclu●… to H●…ding . g Peter Martyr de votis & c●…libat . fol. 474. h Chemn . in 1. parte exami . concilij trident . cap. 6. genus traditionum . i Ibid●… . k Hiero ad Damas . Epist. 57. l Vincentius aduers . Haereses . m August epist. 118. n Idem contra Iulianum P●…lagianum li. 2. cap. 9. o Ibid. cap. 10 p Defenc. pa. 27. q August contra Cr●…um gra●…aticum li. 2. cap. 31. r Galat. 5. s Galat. 1. t Aug. epist. 19. u Defenc. pa. 28. x Ibid. pag. 29. The Fathers may be left in some priuate opinions . y Defenc. pa. 20. li. 12. z ●…asil . ●…oral . Su●…●…0 . ca. 21. a Defenc. pa. 29. b Vincentius aduersus Haeres●…s . c August . ●…pist . 99. d Defenc. pa. 30. e Treatis . pa. 53. f Defenc. pa. 30. g Chrysost. de feria 5. passioni●… sermo 6. h Defenc. pa. 30. i Iohn . 13. k 1. Iohn 3. l Iohn . 10. m 1. King. 19. n Iohn . 10. o Iohn . 10. p Defenc. pa. 31. q Chrysost. in Iohan. ●…omil . 59. r Ibidem . s Defenc. pa. 31. t C●…st in I●…han . ●…omil . 59. u Defene . pa. 31. x Iohn . 19. y Luke 23. z Defene . pa. 31. li. 37. a Marke 15. b Hieronymus ad Hedibia●… quaesti●… . 8. c Defenc. pa. 32. d Defenc. pa. 32. e Pag. 32. li. 45. * Luk 23. ‖ Vers. 47. Vers. 48. f Bernard seria 4. ●…ebdo . paenos●… . g Defenc. pag. 33. l. 1. h S●…rmo . pa. 3. i Austen . de Tri●…tated . l. 4. cap. 13. k Se●…mons pagina . 8. l August . in Iohan. tractat . 119. m Athana . cont . Ar●… . orat . 4. n Origenes in Iohan. Euang. 〈◊〉 19. o Gregor . N●…ssenus de resurrectione Christi Oratio 1. p Nazianzen . in Christo patiente . q Hierom. 15. cap. Marci . r Idem ad Hedibiam qu●… . 8. s Chrysostom in Matth. cap. 27. hom . 89. t Victor Antio●… in cap. 5. Marci . u Leo Serm. 17. de Passione Domini . x Fulgentius ad Trasimundum lib. 3. * Sedul . operis Paschalis lib. 5. cap. 17. * Nonnius Paraphras . in Joan . ca. 10. ver . 18. y Bed●… in Matt. cap. 27. z Ibid. in Marci cap. 15. a Theophylact. in Matth. cap. 27. b Idem Marci cap. 15. c Idem Marci cap. 23. d Lyra in Mat●… cap. 27. e Erasmus pa●… . in Lu. ca. 23. f Idem in Marci . cap. 15. g Musculus in Matth. cap. 27. h Gualter in Ioh. hom . 169. i Marlor . in Matth. ca. 27. k Defenc. pa. 32. The Defender deuiseth shifts to decline Scriptures and Fathers against ●…im . l Trea. pag. 53. m Ibidem . n Defenc. pa. 33. I did not resolue what was the cause of Christs agonie . o Defenc. pa. 33. li. 12. p Serm. pag. 37. li. 33. q Defenc. pa. 34. li. 3. & 6. r Matth. 26. s Luk. 22. t Defenc. pa. 33. li. 10. u Iohn 7. x Defenc. pag. 33. l. vlt. y Pa. 33. li. 17. z Ibid. li. 24. a Trea. pa. 65. li 25. b Trea. pa. 66. li. 31. c Trea. pa. 67. li. 11. d Trea pa. 68. li. 3. & 8. e Defenc. pag. 3●… . The Defender doth grosly mistake the reiection of the Iewes to be the meaning of Christs complaint on the crosse . f Defenc. pag. 35. The Defender not able to support his errours , doth quarrell with the question . g Serm. pag. 8. li. 35. h Serm. pag. 8. li. 23. i Ibid. li. 29. li 36. k Pag 9. li. 1. & 3. l Serm. pag. 9. li. 14. m Defenc. pa. 35. li. 32. o Defenc. pa. 35. li. 32. p Pag 8. & 14. q Defenc. pa. ●…5 . li 36. ●… Ft pa. 36. l. 2. What is contained in Christes bodily death . r Hose . ●… . s Psal. 82. t Defenc. pa. 36. u Pag. 35. li. 3●… . x Defenc. pa. 36. li. 13. y Defenc. pa. 36. z Luc. 21. a Ephes. 4. b Psal. 72. c Hebr. 11. d Luc. 1. e Heb. 9. f Eph. 5. g Gene. 2. h Rom. 6. i Hebr. 9. k Hebr. 2. l Rom. 5. m Coloss 1. n 1. Pet. 1. o Hebr. 9. p 1. Iohn 1. q Ephe. 1. r Luke 22. s Iohn 6. t Hebr. 10. u Iohn 10. x Matt. 20. y Esa. 53. z 1. Co●…in . 15. a Defenc. pa. 36. li. 31. b Treati pa. 11. li 30. c Rom. 4. d Esay . 53. e Defenc. pa. 37. li. 5. f Heb. 5. g Defenc. pa. ●…7 li. 10. My Exceptions to the Defenders instance of the Scape-goat . h Leuitic . 16. vers 7. i Defenc. pa. 37. li. 21. k Leuitic 16. vers . 6. l Defenc pag. 37. li. 28. m Defenc. pa. 38. li. 13. n Pag vt supra li. 5. o Leuitic . 16. vers . 10. The Scape-goat might in some sort be a figure of Christ. p Iustinus in Dial●…go cum Try●…one . q Tertul. contra Marcio . li. 3. & aduers. Iudaeos de 2. Christi a●…uentu . r Theodoreti quaesti . in Le●…it . & si●…il . Dialogo 3. s Isychius li. 5. in Leuit. 16. t Caluinus Har●…o . in 4. li. Mosis in 2 praec●…pto ex cap. 16 Leuitici . u Defenc. pa. 39. li. 4. x Matth. 12. y Iohn . 19. z Ambro. de incarn dom . Sacramento . ca. 5. a Eusebius demonst . Euangel . li. 1. ca. 8. b Ibidem li 3. cap. 6. c Trea. pa. 11. li. 24. d Leuit. 16. vers . 22. e Ibidem . f Defenc. pa 40. li. 2. g Defenc. pa. 38 li. 21. What salt , flower , ●…le , & wine , added to the Iewes sacrifices ●…ight signifie . h Pag. 38. i Pag. 38. li. vl . k Pag. 39. li. 1. l Pro. 21. v. 1●… . m Leuit. 16. vers . ●…0 . n Esa 43. v. 30. o Mark. 15. p Munst. Annotat . in Leuitic . ca. 16. q Tertull. contra Marcio . li. 3. r Defenc. pa. 40. li. 8. What the Holocaust did signifie . s Trea. pa. 13. li. 18. t Trea. pa. 11. li. 24. u Defen . pa. 40. li. 13. x Defenc pa. 40. li. 20. y Hebr. 10. z Heb. 9. a Defen . pa. 42. li. 8. What fire did signifie in sacrifices . b Iudges 6. c 2. Chron. 7. d 2. Kings 18. e Leuit. 9. f Leuit. 6. vers . 12. 13. g Leuit. 10. h Genes . 8. i Exod 29. k Leuit. 3. v. 5. l Reuel . 8. Christs suffering without the gate of the Citie . m Esa. 5. v. 24. Nah. 1. v. 10. 1. Co●…inth . 3. n Pro. 17. v. 3. Sap. 6. v. 3. Eccles. 2. v. 5. o 1. Pet. 1. p Def. pag. 41. q Conclus . pa. 236. li 30. r Defenc. pag. 40. li. 37. s Defenc. pa. 42. li. 1. The Defenders ●…aine shifts . t Trea. pa. 11. u Defenc. pa. 39. li. 11. x Trea. pa. 11. li. 9. & 12. y Trea. pa. 41. z Defenc. pag. 42. li 9. a Aug. contra ●…aust . Man●… . li. 22. ca. 17. b ●…eda . qu●…st . super Leuit. cap. 3. c Cyrillin Leuit . li. 1. d Hebr. 9. v. 7. e Vers. 8. 12. 24. f Defenc. pag. 42. li. 12. g Phil. 3. h Rom. 8. h Rom. 8. i Mat. 5. v. 48. Col 4. v 12. I●…m . 1. v. 4. k Defenc. pag. 42. l Defenc. pag. 43. li. 1. m Defenc. pag. 42. li. 37. n Defenc. pag. 42. li. 38. Sacraments doe constantly and continually signifie and represent the same . o Defenc. pa. 42. li. 29. p Serm. pa. 63. li. 22. q Ibid. li. 23. r Defenc. pa. 43. li. 3. s 1. Cor. 10. t 1. Cor. 11. u Trea pa. 14. li. 12. x Defenc. pa. 21. li. 4. y Trea. pa. 5. li. 27. z Defenc. pa. 43. a Arist proble . sectio . 5. numero . 19. b Hippocr . li. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Galenus in ●…undem librum . d Hesychij I exicon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Theophrasius de causis ●…lantarun . lib. 3. cap. 19. f In verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Aristopha . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Chrysostomi Leirurgia Graecè . i Germani historis Ecclesiastica . k Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . li. 3. ad finem . l Galenus in 2. lib. Hippocra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Galenu●… de ●…eth . medendi lib. 6. n Galenus in 2. lib. Hippocra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Hippocrates in 2 lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Galenus de Methodo medendi li. 6. q Psal. 22. vers . 15. r Defenc. pa. 43 li. 15. s Forsteri Dictionarium H●…braicum in themate Dacha . 2●…8 . t Pagnini thesaurus linguae sanctae . u Num. 11. v 8. x Pag●… . in themate Doc. pag. 457. y E●…od . 16. ve●… . ●…4 . z Num. 11. vers . 9. a Exod. 16. vers . 21. b Esa. 19. v. 10. c Deu. 23. v. 1. Paulus Aegineta . lib. 6. cap. 68. e Esa. 53. v. 5. f Ibid. v. 4. g Deut. 23. h Psal. 38. v. 8. i Iob. 5. v. 4. k Defenc. pa. 44. li. 18. & 29. l Trea. pa. 10. li. 16. m Defenc. pa. 44. li. 26. Christs body truely broken by the iudgement of new and old writers . n Beze Annot. in epist. ad Cor. 1. ca. 11. v. 24. o Petr. Martyr i●… 1. epist. ad Corint . ca. 11. q Haymo in 1. ●…pist ad Corint . ca. 11. p Bulling . in 1. epist. ad Corint . cap. 11. r Beda in Marci cap 14. & in Iucae ca. 22. s De consecratione dist . 2. Et cum ●…ostia . t August . de feria . 4. ca. 6. ●…m . 9. u Defenc. pa. 43. li. 37. Proper opposed to metaphoricall . x Mark. 14. vers . 16. y Ma●…th . 27. vers . 26. z 29. a 3●… . b Ioh. 19. v. 3. c P●…al . 22. vers . 16. d Vers. 14. e Iohn 19. vers . 34. f Defenc. pa 44. li. 21. g Trea. pa. 14. h Defenc. pa. 44. li. 16. i Psal. 22. v. 14. k & 15. l Eusebius demonstr●… . Euangel . li. 10. ●…a . 8. The Defender aludeth the Scriptures with his termes of single & meere . m Defenc. pa. 45. li. 12. n Ibidem li. 7. o & 11. p Defenc. pa. 44. li. 32. q Defenc. pa. 44. li. 35. r Defenc. pa. 36. li. 9. s Defenc. pa. 45. li. 3. 1. Cor. 15. vers . 3. u Sermo . pa. 8. li 23. & pa. 9. li. 14. The Scriptures teach no redēption , but by the bloud and death of Christ. x August . contra literas Petil . li. 3. & ca. 6. y Basil. in serm . de fide . z Tertul. aduers . ●…aeretices . cap. 8. a Defenc. pa. 45. li. 13. b Rom. 8. 23. c Ephes. 4. 30. d Luk. 21. 28. e Philip 3. 21. f 1. Cor. 15. 53 , 54. g 1. Pet. 1. 19. h Reue. 5. 9. i Defenc. pag. 45. li. 17. k Conclu . pa. 240 l. 24. l Ibidem 241. li. 6. et m 8. n Vt supra . pa. 240. li. 31. o Trea. pa. 23. li. 13. The ●…oly hath not his redemption before the last day . p Acts 3. 21. q Rom. 8. 24. r Rom. 8. v. 23. s Aug. de nuptijs & concupiscentia li. 1. c. 1●… t Aug. contra dua●… epistolas Pelagianor . li. 4. ca4 . Hypognosti . li. 1. ca. 3. x Defenc. pag. 47. li. 1. Both body and soule must suffer in Christ. y Treat . pag. 22. li. 21. z Irenaeu●… . li. 5. cap. 1. z Cyril . de fide ad Theodosium . a Defenc pag. 47. li. 27. b Matt. 2. v 20 c Matt. 6. v. 25 d Matth. 10. vers . 39. e Acts 27. vers . 22. f Ibidem v 44. Philip. 2 30. g ●…ohn . 10. vers . 11. h Vers. 15. i Vers. 17. k Vers. 18. l Matth. 20. m Esay . 53. n 1. Ioh. 3. o Athanas. de incarnat . Christi contra Apo●…inarium . p August . de sermone Domini in monte . li. 1. cap. 15. q Ambros. in Psal. 118. sermo . 20. r Cyril . in Ioh. li. 9. ca. 2. s Idem in Iohannem li. 10. ca. 22. t Fulgent . ad Thrasimundum li. 3. t Ibidem . t Ibidem . u Beda in Euangelium Iohan. cap. 10. x Ibidem . y Eras. paraphra . in Matth. cap. 20. z Idem in Ioh. hannis . cap. 10. a Bullingerus in Mat. ca. 20. b Idem in Ioh. cap. 10. c Muscul. in Matth. ca. 20. d Idem in Ioh. cap. 10. e Caluin . in Matth. ca. 20. f Idem in Ioh. cap. 10. g Ibid. h Gualtherus in Matth. cap. 20. i Idem in Ioh. cap. 10. homilia . 97. i Ibidem . k Vitus Theodorus in Mat. cap. 20. l Idem in Ioh. cap. 10. Christs Soule suffered , but died not for vs. m Defenc. pa. 47. li. 30. n Ibid pa. 48. li. 3. * 1. Cor. 15. o Philip. 3. 10. p Defenc. pag. 47. l. 32. q Matt. 10. r Eccles. 12. s 1. Corin. 7. t 1. Thess. 5. vers . 23. u In 1. Thess. 5. vers . 23. x 1. Thess. 5. y 1. Cor. 14. z Athanasius de commune essentia patru filij & spir . san●…ts . a Tertullian de resurrectione ca●… . b Epiphan in Anchorato . c Nyssenu●…de de opificio homin●… . cap. 8. d August de origine animae ad Vincentium . l. ●… . cap. 22. e In 1. Thess. c 5 v 23. e In 1. Thess. c 5 v 23. e In 1. Thess. c 5 v 23. e In 1. Thess. c 5 v 23. f Nazianzepistoia . 1. ad Ciedonium . g 1. Thess. 5. h Epiphanius contra Here●…im . 77. i Tertullian de anima . cap. 8. k Fulgentius ad Trasimundum cap. 3. l Ibidem . l Ibidem . Christs Soule suffered by all her powers but not the death of the Soule . m Defenc. pa. 48. li. 23. n Sermo . pa. 25. o Cyrillus Thesaur . li. 10. cap. 3. p Cyrill . Thesaur●… . li. 10. cap. 3. q Cyrillus ibid. r Ibidem . Defenc. pa. 48. li. 12. t Bernard . de passione Domini . cap. 41. u S●…rm . pa. 7. x Mark. 7. y Iohn . 1. z Tertul. aduers . Praxeam cap. 30. a Rom. 8. b Matth. 17. c Matth. 26. vers . 2. d Matth. 26. vers . 45. e Tertul. aduers . Praxeam . cap. 30. f Defenc. pag. 48. li. 17. g Ambros. in Luc. li. 10. de tristitia & dolere Christs . h Ibidem . i Ibidem . k Ibid. l Ambros. ibid. m Defenc. pa. 44. li. 20. n Defenc. pa. 47. li. 17. o Pag. 350. p Hiero. in Esa. cap. 53. q Cypria . de passione Christi . r Cypria . ibid. s Cypria . ibid. t Cypria . de passione in initio . u Cypria . ibid. x Defenc pag. 47. li. 24. y Fulgentius de passione Domini ad Trasimundū lib. 3. z Ibidem . a Damascenus orthodox . fides lib. 3. cap. 20. b Fulgentius ad Trasimundum lib. 3. c Ibidem . d Ibidem . e Ibidem . f Fulgentius eodem libro . g Ibidem . h Defenc. pag. 48. li. 35. i Cyril . ad Theodosium de rectafide . k Iohn 10. l Matth. 20. m Matth. 20. n Ioh. 5. v. 29. o Epist. Cyrilli & Synode Alex . ad Nestorium . p Cyrill de fide ad Reginas li. 2. q Cyrill epist. ad Presbyt . & mo●…ch Aegypt . r Defenc. pa. 47. li. 17. s Ambros. de fide . li. 3. ca. 5. t Theodoret. Dialogo . 1. u Athanasius contra Ar●…anos ●…ratio . 3. x Nazianzen . in illud Euangelis , Cum consummasset Iesus hos sermones . z Idem in Psal. 64. y August . in Psal. 109. a Theophylact in cap. 8 e●…st . ad Hebraeos . b Ambros. de incarnat . Doman . sacramento . ca. 6. c Ibidem . d Ibid. e Ambros in Epist. ad Heb. cap. 10. f Ambros. de incarnat . Doman . Sacram. cap. 7. g Ambros. de incarnat . Domin . Sacram. cap. 7. h Tertull. contra Marcionem . li. 5. cap. 9. i Ambro. de fide li. 3. cap. 5. k Defenc. pag 49. l. 1. l Defenc. pag. 49. li. 6. m Defenc. pa. 49. l. 8. n Defenc. pag. 49. l. 31. Iohn 3. Psal. 20. 2. Corin. 3. o Defenc. pa. 50. li. 5. p Gen. 3. v. 16. q 17. r 19. The first man punished for his sinne , after Christ was promised . s Eph. 1. v. 4. 2. Tim. 1. v. 9. t Gen. 3. v. 15. u August . de corrept . & gratia . cap. 9. x August . de Trinitate . li. 4. cap. 12. y Theodor. dialogo . 3. cap. 2. z Fulgen. de incarnat . & gratia Christs . cap. 12. a Ibid. cap. 13. b Maxentius in libello fidei cap. 3. c Prosperde promissio . & praedict . parte 1. cap. 5. d Beda in Psal. 34. e Concilium Arausic anum 2. cap. 2. f Bullingerus decadis 3. sermo . 3. g Ibidem . h Ibidem . i Ibidem . k Zanchij tractat . Theolog. lib. 1. cap 2. thes . 8. l Gualther . homil . 118. in 12. cap. Joh. m Petri Martyris loci communes , class . 3. lo. 14. & sect . 5. n Idem class . 2. loc . 1. sect . 51. o Musculus in locis communibus theologicis de Ira Dei. p Pet. Mart. loc . com . classe 3. lo. 14. sect . 7. q Defenc. pa. 50. li. 26. God is iust in punishing his Saints . r 2. Chro. 12. vers . 5. s Vers. 6. t Lament . 1. vers . 5. u Vers. 1●… . x Dan. 9. v. 11. y Vers. 14. z N●…hem . ca. 9. 33. a Rom. 3. b 1. Thess 4. vers . 6. c Coloss. 3. d Prou. 12. e Prou. 11. f 1. Pet. 4. How we are freed from sinne by Christ. g 2. Cor. 4. h 1. Cor. 15. i 1 Cor. 15. Vers. 24. k Luk. 24. l Mark. 16. m Matth. 5. n 1. Pet. 2. o Defenc. pag. 50. l. 31. The Defenders partition of punishment , applied to Christ , is insufficient and impious . p Defenc. pag. 52. l. 1. Gods purpose in the death and Crosse of Christ. q 1. Corin. 1. r Iohn 3. s Ephes. 5. t 2. Pet. 1. u Hebr. 10. x 1. Corin. 15. y 2. Corin. 5. z Iohn 11. a Esa. 53. b Hebr. 9. c Phil. 2. d 1. Pet. 2. e Esa. 53. f Galat. 2. g Iohn 15. h Rom. 5. i 1. Pet. 3. k Hebr. 2. l Rom. 14. m Hebr. 2. n 1 Cor. 6. o 1. Pet. 1. p Rom. 5. q 1. Pet. 2. r 1. Pet. 4. s 2. Tim. 2. t Rom. 6. u 2. Cor. 5. x Defenc. pag. 51. l. 4. v●…ngeance proper to the wicked appeared not in the Cr●…sse of Christ. Gods wrath against sinne hath many degrees and parts . y Deut. 28. y Deut. 28. z 1. Thess. 1. a Rom. 2. b Rom. 9. c Ephes. 5. d Iohn 3. e 1. Thess. 2. f 1. Thess. 5. g Psal. 2. Exod. 32. i Deut. 9. k Iere. 5. l Esa. 40. m Philip. 3. n 2. Co●…in . 1. n 1. Pet. 4. o Hebr. 4. p Hebr. 12. q Reuel . 3. r Defenc. pag. 52. li. 8. s Defenc. pag. 53. l. 6. t Conclus . pa. 247. li. 20. & 21. u Defenc. pa. 53. li 4. x Ibidem pag. 52 li. 26. y Defenc. pag. 53. li. 5. z Defenc. pag. 52. li. 32. Christ a●…d not suffer paines truely infinite . ●… Defenc. pag. 52. li. 28. b Defenc. pag. 52. li. 28. c Defenc. pa. 51. l. 18. d Roman . 5. e Coloss. ●… . f Hebr. 9. g Col●…st . 1. h 1. Pet. 2. i 1. Iohn ●… . k Hebr. 2. l Iohn 6. m Ioh. 10. n 2. Cor. 5. o Hebr. 7. p Defenc. pa. 53. li. 2●… . q Conclus . pa. 248. r Defenc pag. 53. li. 22. s Defenc. pag. 52. li. 1. t Pag. 51. li. ●… . Wrath must be measured by Gods intention not mans discerning . u Gen. 3 v 17. x Mar. 11. v. 21 y Defenc. pag. 53. li. 37. z Defenc. pag. 54. li 7. a Defenc. pa. 54. l. 1●… . b 1. Tim. 1. c Matth 20. d Iohn 6. e Coloss. 1. f Defenc. pag. 55. l. 8. g Tertull. de carne Christi . c. 7. h Athanasius de incarnatione Christi . Proper and immediate suffering for sinnes in the Soule of Christ , is the Defenders proper deuice . i Acts. ●… . k Acts. 3. l 2. Cor. 1. m Defenc pag. 55. ●… . 29. n Trea. pa. 17. ●… . 1●… . o Defenc. pa. 55. l●… . 37. o Defenc. pa. 55. l●… . 37. p Hebr. 8. q Hebr. 9. r Hebr. 10. s Matth. 16. s Mark. 8. s Luk. 9. t Luk. 24. v. 7. u Luke . 24. v. 25. 26. x Vers. 46. y Acts 4. vers . 28. z Tertullian aduers . haereticos . cap. 2●… . a Hilarius ad Constant●…um August . The Soules suffering by Sympathie ●… the Defenders owne phrase . b Iob. 19. c Psal. 32. d 1. Sam. 5. v. 6. e Acts 13. f Iohn 19. g Trea. pag. 19. li 7. h Rom. 5. v. 14. l Defenc. pa. 57. li. 3. The Soule is not deriued from the Fathers of our Bodies . k Ambros. de Noe & arca . cap. 4. l Clemens Stromat . li. 6. m Hilarius de Trinitate . li. 10. n Hieronym●… in Ecclesiast . cap. 12. o Idem Apologia 2. aduers. Ruffinum . p Theodoret. diuinorum decretorum Epitome li. 5. cap. de homine . q Idem . deprouident . r Idem de depro●…dent Craecorum affect ib. Sermo . 5. s Le●… . epist. 93. a●… Turibium ca 10. t August . epist. 157. ad Optat. u August . de 〈◊〉 Tertullian . u August . de 〈◊〉 Tertullian . x Bulling . decadu . 4. Serm. 10. y Caluinus in epist. ad Heb. cap. 12. z Be Za in lihello Qu●…stionum & Responsionum . a Vrsin . tract . Theolog. de peccate . b Zanchius de 〈◊〉 , Dei parte 3. li. 2. cap. 4. c Defenc. pa. 57. l. 8. d Trea. pa. 21. li. 28. e August . Retract . li. 1. cap. 11. f Matth. 25. g Trea. pa. 21. li. 4. h Psal. 51. i Ambros. in Apologia Dauid . cap. 11. k Defenc. pag. 5●… . li. 10. l Iob 10. l Iob 10. l Iob 10. l Iob 10. m Defenc. pa. 57. li. 13. n Iob. 14. o 1. Pet. 1. p Rom. 8. v. 3. q Rom. 7. r Rom. 8. v. 10 s Zanchij tractat . Theolog. cap. 4. de peccato originali . t Pet. Martyr ●…ocis communibus class . secunde loco primo Sectio . 26. u Idem Sectione . 30. x Defenc. pag. 57. l. 19. y Conclus . pa. 252. l. 25. z I●…o . epist. 93. ad Furibium . a 2. Cor. 5. b 1. Cor. 15. c Psal. 51. d Rom. 5. v. 12. e Vers. 14. f Rom. 4. v. 20. g Verse 23. h Rom. 4. v. 17 i Hebr. 7. k Esa. 44. & 45. m Defenc. ●…ag . 57. li. 26. n Defenc. pag. 57. li 32. o Serm. pag. 43. li. 23. p Defenc. pag. 58. li. 20. q Hebr. 9. r Defenc. pag. 58. li. 3. s Hebr. 9. t Rom 5. u Defenc. pa. 58. li. 35. x Defenc. pa. 57. li. 31. y August . deciuitate Det. li. 13. cap. 12. z August . deciuitate Dei. li. 13. cap. 15. a Gen. 5. v. 5. b Theodoret an Genes . Que●… . 38. c 〈◊〉 Gen●…●…2 . d Chr●…●…n 〈◊〉 . e Genes . 3. f Defen●… pa●… . 58. li. 7. g Conclus . pag. 251. h August . de ciuitate Dei. l. 21. cap. 3. i E●… . li. 14. ca. 15 k Serm. pa. ●…4 . l Defenc. pag. 57. li. 10. m Defenc. pa. 58. l. 20. Euery thing in Christ was meritorious , but not satisfactory for sinne . n Defenc. pag. 58. l. 29. What is contan●… in the name of Christs death by the Scriptures . o Matth. 26. p Iohn . 13. q Iohn . 11. r Iohn . 4. s Matth. 8. t Matth. 4. u Matth. 26. x Defenc. pa. 58 li. 33. y Trea. pa. 19. li. 27. z Ephes. 1. a Rom. 5. b 1. Pet. 2. c Defenc. pa. 59. li. 8. d Wisdom . 11. e Reuel . 18. f 1. Cor. 15. g 1. Pet. 1. h Matth. 26. i Hebr. 5. k Defenc. pa. 59. li. 14. l Conclus . pa. 254. li. 6. m Defenc. pag. 59. li. 13. n Defenc. pa. 60. li. 2. o Defenc. pag. 59. li. 34. p Rom. 7. vers . 7. q See Peter Martyr , M. Musculus , Caluine , Gualter , and others vpon this place . Rom. 7. verse 7. r Esay . 7. s Prouerb . 15. t Et 24. u Ester . 3. x 2. Sam. 17. y Numb . 31. z Defenc. pag. 59. li. 18. & 28. a Luke . 5. b Psal. 32. c Luke . 18. d Rom. 2. e Iohn . 8. f Deut. 27. g Rom. 6. h Marc. 7. i Tit. 1. v. 15. k 2. Cor. 5. l Tertullianus de resurrect . carnis . m Athenagoras de resurrectione 〈◊〉 . n Ibidem . o Ibidem . p . ●…dem . r I●…dem . . t 〈◊〉 〈◊〉 de 〈◊〉 〈◊〉 . u Theodoret. de prouidentia . Serm. 9. x Damascen . de fide Orthodoxa . l 4. cap. 28. What powers an●… faculties of the Soule the Father call corporall , and why . y Rom. 6. z Iam. 4. a 1. Pet. 2. b Rom. 7. c Zanchius de operibus dei part . 3. lib 2. cap. 3. d Ionas . 3. ●… Rom. 11. f Matth. 13. g Rom. 10. k ●… Esa ●…2 . i Zanchius de operibus dei part . 3. li. 2. cap. 2. fol. 507. k Zanchius ibidem . fol. 507. l Ibidem . m Zanchius de operibus Dei part 3 li. 2. cap. 3. Thesi. 2. de phantasia . n Iam. 1. o August . in Psal 79. p Clamens Alexand . Stromat . li. 6. q Athenagoras de resurrection●… mortuorum . r Damascenus orthodox . fidei li. 2. cap. 22. s Ibidem . li. 2. cap. 12. t Iohn 13. u Act. 5. How the diuell may discerne and incense our affections . x August de Diuinatione Damonum . cap. 5. y De ecclesiast . Dogmatibus . cap. 80. z August . de Diuinatione Damonum . cap 5. a August . retract . li. 2. ca. 3. b Iames. 4. c E hes . 4. d Eccles. 13. e Ibid. v. 27. f Genes . 4. g Genes . 31. h Genes . 33. i Esa 2. k Eccles. 14. l 2. Pet. 2. m Tertullianus de resurrectione carnis . Ambros. officio . li. 1. cap. 18. n Basil. in Psal. 29. All affections make sensible alterations in the hart . o Arist. de animalium moti●…ne . cap. 8. p Ibid. cap. 7. q Galenus de causis Symptomatum . li. 2. cap. 5. r Basil. Homil. 4. de gratiar . Actione . s Thomas 1. 2. q●…aest . 24. a●…t . 2. a●… 2. t Quaest. 84. artic 1. in respons . u Quaest. 25 artic 2. quaest . 28. artic . 5. x Fuchsius insti●…utio medicine . li. 1. Sectio . 7. cap. 4. y Zanchius de operibus Dei part . 3. li. 2. cap. 1. Numer . 7. z Ibidem . a Rom. 7. b Galat. 6. c 1. Cor. 9. d Ephes. 4. e Athenagoras de resurrecti●… mo●…tuorum . ●… Rom. 10 g Marke 12 i ●…opho . 1. k 〈◊〉 . 5. l Mark 16. l Cap. 8. Our naturall knowledge commeth by s●…nse . m Def●…nc pag ●…0 . l 9. n Rom. 10. o Defenc. pag. 61. l. 4. p Cyrill . in Ioan. lib. 1. cap. 9. q Defenc. pag. 61. l. 8. r 1. Cor. 13. s Defenc. pag. 62. li. 29. t August . in Ench●…rid . cap. 11●… . u Defenc. pag. 62. li 32. x 1. Cor. 13. y Defenc. pag. 62. li. 35. z Conclus . pa. 254. li. 34. & pa. 255. li. 1. a Defenc. pa. 62. li. 38. b Defenc. pag. 63. li. 3. c Defenc. pa. 61. li. 11. The meanes of mans knowledge . d Matth. 16. e 1. Ioh. 1. v. 3. f August . de vtilitate 〈◊〉 . ap 1. g Defenc. pa. 62. li. 15. Prouocations and pl●…asures c●…me by the senses . h Galat 5. i Conclus . pa. 254. li. 32. k Ibid. li. . 20. l Ibid. li. 33. m Cicero de finibus bonorum & malorum . li. 2. n Ibidem . o Plato in Protagor . p Ari●… . ethie●… . li. 7. ca. 14. q 〈◊〉 ●…i . 6. r De resurrectione mortuorum . s Zanchius de operi●…us Dei parte 3. li 2. ca. 3. th●…s . 8. t Iohn 16. u Psal. 4. x Psal. 16. y 1. Sam 2. z Pro. 24. a Psal. 13. b Zach. 10. c Psal. 35. d Luc. 1. . e 2. Cor. 2. f Eccles. 30. g Pro. 17. h Chalda●…ca paraphr . in Pro. 17. i Defenc. pag. 61. li. 3. k Cicero d●… Orat. li. 2. l . m . o I●…idem . p Defenc. pa. 6●… . li. 18. q 1. Iohn . 2. ●… 1. Iohn . 5. s Rom. 8. t Iohn . 12. u ●…phes . 16. x Defenc. pag. 61. l. 28. y Cypria●… in 〈◊〉 de 〈◊〉 Christ●… . z Defenc. pag. 61. li. 35. a Defenc. pa. 62. li. 2. b Matth. 15. c Defenc. pa. 62. li. 13. d Defenc. pag. 62. li. 17. e August . de fide & symbolo . ca. 10. f Ambros in Epistol . 1. ad Corinth . ca. 5. g Ibid. in Psal. 118. serm . 4. h Idem in epist. ad Rom. ca 6. i Hier. li. 3. in epist. ad Gal. ca. 5. k Ibidem . l Dan 4 v. 13. m ●…useb . prae●…arat . euangeli . 〈◊〉 . li 9. ●…a . 4. ●…useb . prae●…arat . euangeli . 〈◊〉 . li 9. ●…a . 4. n Hi●…ron . in ca. 4 Danie●… . o . p Be●…n Iob. ca. 12. . r . Mar●… . 5. t Lu●… . 8. s Mar●… . 5. s Mar●… . 5. u Matth 8. x 〈◊〉 I 〈◊〉 arti●… meden●… li 2. sect . 1. ●…a . 9. y . z . a . b Arist. de 〈◊〉 . ca. 3. c Pl●…nius natural . hist. li. 10. ca. 75. c Plutarch . d●… ora . ul . de●…ct . d Arist. ib●…d . c Galenus de l●…cis affect●… . li. 3 ca. 5. f Damascen . Orthodoxe fidei . li. 2. ca. 20. g Ibid. ca. 19. h Ibid. ca. 20. i Heb. 4. k 2. Cor. 12. l Reuel . 4. m 1. Corin. 4. m 1. Corin. 4. n Luke 8. o 1. Cor. 2. p Defenc. pag. 63. l 9. q Li. 36. r Pag. 64. l. 20. s Tertull. de resurrectione car●… . cap. 9. t Tertullianus ibide●… . ca. 12. u Tertullianus ibide●… . ca. 14. x Ibid. ca. 1●… . y Tertullianus ibidem . 15. z Ibidem ca. ●…6 . a Defenc. pa. ●…2 . li 4. b . c . d . c . f Ibid. ca. 15. g Ca. 16. h Ca. 17. i Defenc. pag. 63. li. 1●… . k Defenc. pag. 63. li. 30. The foretact of iudgement in hell is neith●…r full , finall , perpetuall , nor g●…nerall . l De resurrect . carnis . ca. 14. m Hilarius in Psal. n. 2. n Tertull. de anima . cap. 58. o De Resurrect . carn●… . cap. 17. p De anima . cap 58. q Ibidem . ca. 40 r Ibidem . cap. 40. & 58. s Rom 6. t . u . x . y . z x . b c . d . e ●…za , Annotat●… . in 6. caput ad Romanos . f Hierony in Ecclesiast . ca. 9. g Defenc. pa. 64. li. 10. h Ibidem li. 15 i Conclus . pag. 254. li. ●…ima . k Defenc. pag. 64. li. 19. l Defenc. pa. 64. li. 23. m Conclus . pa. 257. li. 19. m Conclus . pa. 257. li. 19. m Conclus . pa. 257. li. 19. Pain . proper to the Soule , is not by and by the paines of hell . n Defenc. pa 64. li. 26. o August de verb●…domini secundum Iohann●…m Ser●…o . 42. p Mark. 14. p Mark. 14. q Defenc. pa. 64. li. 28. r Defenc. pa. 64. li. 30. s 2. Cor. ●… . t Treat pag. 34. u Defenc. pag. 65. l. 13. x Ibid. li. 17. y . z Pagnin●… Institut . Hebraic ●…4 a. 17 a b c d . e . f . g Iob. 19. 〈◊〉 . 123. . k A●… . 20. l . m Heb 9. n ●…reat . fol. 42 li. 20. o Hebr. 7. p Defenc. pag. 65. li. 22. q 1. Pet. 2. r Ioh. 1. s Rom. 4. t Mark. 14 u Act. 4. x Defenc. pag. 65. li. 25. y Conclus . pa. 1. 38 z Conclus . pa. 138. a Defenc. pag. 66. li. 3. b Homil. 49. a●… Populum Antiochenum . c Treatis . pag. 77. d Defenc. pag. 66. l. 8. & 10. e Ibid. li. 18. f Ibid. li. 21. f Ibid. li. 21. g Defenc. pag. 66. l. 31. & 28. h Conclus . fo●… . 350 li. 4. i Defenc. pag. 66. li. 32. k Defenc pag. 66. l. 37. l Defenc. pa. 67. li. 7. m Catech smu●… Alexandri Newelli 〈◊〉 & grece edit●… Anno. 1573. n Defenc. pa. 67. li. 9. o The first Sermon of the Passion . pag. 5. p Pa●…o post . pag. 6. q Ibidem . r The second Sermon of the Passion . pag. 9. s Defenc. pag. 67. li. 20. t Defenc. pag. 67. li. 20. u Defenc. pag. 67. li 24. x The second Sermon of the Passion . x The second Sermon of the Passion . y The second Sermon of the Passion . z The second Sermon of the Passion . x The second Sermon of the Passion . x The second Sermon of the Passion . y The second Sermon of the Passion . pag. 5. z The second Sermon of the Passion . pag. ●… a The second Homilie of the Passion . li. 24. b Ibidem . c Treat . pa. 80. li. 33. d Luke . 22. vers . 24. e Annotat. in cap. 22. Luc. vers . 44. f In Lu●… . cap. 22. vers . 44. g 2. Cor. 5. h Defenc. pag. 67. li. 28. Christ payed a price for vs which we could not pay . i Defenc. pag. 67. l. 35. k Arist. Eth. li. 9. ca. 2. l 1. Pet. 1. m Defenc. pag. 67. li 38. n Serm pa. 60. & 61. o Serm. pa. 64. li. 30. p Ireneus . li. 3. ca●… . 20. q Theodoret. de Prouidentia Sermo . 10. r Theodoretus Ibidem . s Ibidem . t Leo Sermo . 5. de passione D. m. u Ibidem . x Leo Serm. 10. de passione Dom. y Leo Sermo . 12. de passione Dom. z Gregorius mora●…m . ●…i . 3. cap. 11. a Ibidem . b D●… ascen . Orthodox fidei li. 3. ●…ap . 18. c Ibidem . li. 3. cap. 1. d Defenc. pag. 68. 〈◊〉 . 14. e Esa. ●…3 . f Coloss ●… . g Genes . 3. h Matth. 7. i Defenc. pa. 68. l. 15. k August . de Trinitate . li. 13. cap. 12. 13. 14. & 15. l Defenc pag. 68. l. 6. & 10 m Mat. 5. 25. n Serm. pag. 64. li. 30. o August . de Trinitate . li. 13. cap. 13. p Ibidem . ca. 14. q Ibidem . ca. 15 r Ibidem . ca. 1●… . s Mark. 14 t Luke . 22. u Esa. 53. v. 12. x Philip. 2. y In Matth. cap. 5. y In Matth. cap. 5. y In Matth. cap. 5. y In Matth. cap. 5. y In Matth. cap. 5. y In Matth. cap. 5. z Tertulli●…nus de pati●…ntia . y In Matth. cap. 5. y In Matth. cap. 5. y In Matth. cap. 5. y In Matth. cap. 5. a H●…lar . in Matth. ca. 4. b Defenc. pa. 68. l. 30. & 28. c G●…lat . 3. d Defen●… p●… . 74. li. 〈◊〉 . e 〈◊〉 . pa. 74 〈◊〉 〈◊〉 . f Defenc. pa. 70. li. 3. g Defenc. pa. 69. li. 15. h Conclu●… . pa. 26●… . li. 33. i Ibidem . pag. 263. li. 14. k Ibidem . pag. 263. li. 22. l Defenc. pa. 69. li. 20. m Pa●… . 273. li. 24 & 2●… . n Gal 3. v. 10. Deut. 27. A double cu●…se of sinne . o Deuter. 21. p Treati●… . pa●… . 35. li. 18. q Defenc. pag. 69. li. 24. r Deut. 28. r Deut. 28. r Deut. 28. r Deut. 28. r Deut. 28. s Defenc. pag. 69. li. 25. u Luk. 23. v. 41. x Defenc. pag. 69. li. 27. y Defenc. pag. 69. li. 31. y Galat. 3. z Deut. 17. a Leuit. 24. b Numb . 15. c Deut. 21. d 22. e Gene. 9. e Numb . 25. f Deut. 19. g Num. 25. vers . 4. h Iosh. 8. & 10. i Deut. 21. k Defenc. pag. 69. li. 36. l Defenc. pag. 70. l. 1. m Defenc. pag. 70. li 10. n Ib. 〈◊〉 . 12. o Chrysost. in 3. cap epist. ad Galat. p Tertull. contra Marcion●…m . lib. 2. q August . contra ●…tum . r August . contra A●…mantum c●…p . 26. s Chrysost. in ●… . ca ep●…st . ad Galat●… . t Chrysost. i●…id . u Defenc. pag. 70. ●… . 20. Matth. 2●… . c Lu●… 23. d Ma●…k . 1●…●… . 44. 45. d Ma●…k . 1●…●… . 44. 45. e Io●… . 19. v. 33. c Lu●… 23. 〈◊〉 . 〈◊〉 . f August . contra Faust. ●…i . 14. cap. 7. g Ibidem . h August . ead●…m . cap. 6. s Treatis . pag. 38. ●…i . 20. t Pag. 267. u Defenc. pag. 71 li. 13. x Serm. pag. 92. & 93. y Conclus . pa. 271. z Conclus . pa. 271. li. 11. a Defenc. pa. 71. li. 14. b Defenc. pag. 71. li. 16. c Defenc. pag. 7●… . li. 19. d August con ●…a Faustum . li. 14. ca. 12. e Ibid. ca. 7. f August . de ciuitate D●… li. 13. ca 3. g August ibid. h August . de ciuitate Dei. li. ●…3 ca. 4. i Ibidem . k August . de ciuitate D●…i . ●…i . 13. ca. 5. l 1. Cor. 15. vers . 26. m Philip. 1. n Defenc. pa. 71. li 26. o Esay 53. p Defenc. pa. 71. li. 28. q Defenc pag. 71. li. 35. r R●…uel . 6. Defenc pa●… . 7 ●…i . 3●… . t Esa. 38. v. 14. u Matth 16. x Iob. 38. y Psal. 9. z Esa. 38. v. 14. a Wisdom 2. b Rom. 5. c Defenc. pa. 72. li. 33. d Ibid. li. 32. e Trea. pa. 45. li. 1. f Defenc. pa. 71. li 15. g Defenc. pa. 72. li. 6. h Conclus . pa. 265. li. 26. i Defenc. pag. 72. li. 4. k Gen. 1. v. 31. l Gen. 2. v. 7. n 1. Cor. 15. n Pro. 6. v. 16. o Pro. 15. p August . contra Faustu●… Manicheum . li. 14. ca. ●… . q Matth. 10. r August . de Trinitate . li. ●…3 cap. 8. s August . in Psal. 123. t Ambros. de ijs qui mysterijs initiantur . u August . de Trinitate . li. 13 cap. 9. x August . de Moribus MAnicheorum . cap. 4. y Ephes 1. z 2 Tim. 2. a Rom. 11. b Rom. 8. b Rom. 8. c Ephes. 2. d Rom. 8. Iohn . 3. Coloss. 3. Ephes. 1. g Ephes. 1. h Galat. 1. i 1. Thess. 1. k Defenc. pag. 72. li. 11. l Genes . 3. m Luke . 16. n 2. Cor. 4. o Iam. 4. p 1. Pet. 5. q Defenc. pa. 72. li. 30. r Defenc. pag. 72. li 36. s 1. Cor. 15. t Defenc. pag. 72. li. , 8. u Defenc. pag. 73. l. 1. x August . contra ●…austum Man●…h . li. 14. cap. 12. y Contra Paustum li. 14. ca. ●… . z Ibidem . a Luke . 13. b August . de Trinitate . li. 4. cap. 12. c August . contra Faustum . li. 14. cap. 6. d 1. Cor. 6. d 1. Cor. 6. e Defenc. pa. 73. li. 7. f Gen. 2. v. 19. g Ia●… . 1. h Acts. 15. i 1. Pet 1. k Rom 3. l Ge●…es . 3. G●…d wor●…th good by ●…uill . m August . de c●…uitate D●…i . li. 13. cap. 6. n Ibidem . o Ibidem . li. 13. cap. 7. p Defenc. pag. 73. li. 10. q Dan. 9. r Barue . 1. & 3. s Reuel . 22. t Augu●…t . de ciuitate D●…i . li. 22 ca. 22. u Ibidem . x August . in expositione epistolae ad Romanos inc●…ata . y August . de vera re●…igione ca. 15. z Ibidem . b The f●…rth Sunday after th . 〈◊〉 . c Defenc. pag. 7●… . li 20. d August . contra ●…ustum 〈◊〉 . li. 14. ca. 4. e Ibid ca. 6. f Defenc. pag. 7●… . li. 22. How Christ was made a Curse for vs. g Iohn . 1. h Esay . 9. i 2. Cor. 5. k Galat. 3. l Cyrill . in Defensio . 1. Anathematis . ad Ori●…ntales . m Ose. 13. n Epiphanius contra Marci●… : heres . 42. o Defenc. pag. 73. li. 25. p Esa. 53. 1. Pet. 2●… q 1. Pet. 3. r Act. 3. s . t . u Ambros. in 〈◊〉 . ed Galat. cap. 3. x Nazianz super illud quum consumm●…sset Iesus hoss●…me . y Defenc. pa. 73. z li. 26. a Co●…inth 4. a Co●…inth 4. b Phil. 3. c 1. Ioh. 3. d Aug●…st . in 〈◊〉 . 70. e . f Defenc. pa. 73. i. 28. g Def●…nc . pag. 73. li 36. h Conclus . pa. 268 li. 17. i Defenc. pag. 52. li. 1. k D●…fenc . pag. 74 li. 1. l Defenc. pag. 74 li. 19. m Defenc. pag. 74. li. 31. n Pag. 11. li. 25. & 27. k Defenc. pa. 74. li. 23. q Defenc. pa. 74. li 33. r Ibid. li. 36. s Defenc. pag. 75. li. 4. t Ibidem . li. 7. u Mat●…h . 27. x Defenc. pag. 75. i. 8. Christ was ●…st and Innocent in his death . y 1. Pet. 3. z Psa. 145. v. 17 a Matth. 20. b 2. Th●…ss . 1. c ●… . Iohn 1. d . . e Defenc. pag. 75. li. 11. f Iohn 10. g Es●… . 53. h Defenc. pag. 75. li. 17. i Defenc. pag. 25. li. 26. k Defenc. pag. 75. li. ●…0 . The second person in Trinitie could not be bound but by his loue to vs ward . l Defenc. pag. 75. li 32. m Defenc. pa. 75. li. 33. n Defenc. pag. 75 li. 38. The Gospel differeth much from the Law. Christs death not eracted as a de●…t , but rece●…ue : as a voluntarie sac●…ce . o Galat. 6. p Galat. 5. q Defenc. pag. 7●… . li. 7. r Hebr. 7. s Defenc. pag. 76. li. 26. t 1. Pet. 3. u 1. Pet. 2. x 1. Pet. 3. y Defenc. pag. 76. li. 20. How sinne maketh men vncleane . z Tit. 1. a Math. 15. b 2. Peter . 2. v. 12 c 2. Peter . 2. v. 13. d 2. Peter . 2. v. 20. e 2. Peter . 2. v. 22. f Rom. 2. g 1. Iohn 3. h 1. Cor. 4. h 1. Cor. 4. i Gen 43. k 1 Cor. 11. l Matth 26. m Mark. 14. n Mark. 3. The Curse for s●…nne is triple . Christ not defile with our sinnes . o Heb. 7. v. 27. p Luke . 1. v. 35 q 1. Pet. 2 r 2. ●…or . 5. s Heb. 9. t 1. Pet. 1. u Iohn . 1. x Ep●… . 5. y Habac. 1. z Rom. 3. a Defenc. pag. 76. li. 9. Christ could not clense v●… , of he were defiled by vs. b Ezech. 18. vers . 20. c Genes . 18. vers . 25 ●… Vers. 23. The lo●…e of God to hi●…●…onne ouer●…d his h●…red against ●…r sinn●… . e Defenc. pa●… . 76. li. 11. f Heb. 2. g Heb. 4. h Heb. 9. ve●… . ●…6 . ●… 28. h Heb. 9. ve●… . ●…6 . ●… 28. k Chrysost. Ho●… . 13 ●…n Epist. ad Roman●… . l Contra 〈◊〉 . l●…●… . cap. 2. m Defenc. pag. 76. li. 14. n Defenc. pa. 76. li. 37. o Origen . li. ●… . in 8. cap. epist. ad Romanos . p Cyrill . epist. ad 〈◊〉 d●…●…pro 〈◊〉 . q Hiero. in 2. ad Corinth . cap. 5. r August ●…tra 〈◊〉 li. 2. ca. 2. s Id●…m contra Pelag. & 〈◊〉 de p●…cato origi●… . li. 2. ca. 32. t Pri●… i●● 5 cap. 2. ad Corinth . u Sedulius i●… 〈◊〉 loc●… . x ●…eda in 8. ca. epist. ad Romanes . y Concili●… Tolet. 11. i●… confess . 〈◊〉 . z 〈◊〉 . 8. epist. ad Romanos . a Beza in ●… . ca. 2. epist. ad 〈◊〉 . b Tr●…melij obser●… it in 2 ad Corinth . 5. v. 21. c The second Se●…mō of the Passi●…n . p●… . 5. d Defenc pag. 76. li. 18. e Heb 9 v 26. f Ibid. v. 28. How Christ shall the second time appeare without sinne . g August . c●…ntra duas Epist. Pelag. li. 3. ca. 2 h August . contra 〈◊〉 . li. ●…4 . ca 4. i Chrysost. in 5. ca. 2. Epist. ad Corinth . k Theodor. in 8 ca. E●…ist . ad Romanos . * Theophylact. in 5. ca. 2. Ep●…st . ad Corinth . l August . de verb●… Apost . ●…rm . 14. m Defenc. pag. 76. li. 16. Hard speeches should rather be qualified then strained to the highest . n Caluinus in 5. cap. 2. epist. ad Corinth . o Defenc. pag. 76. li. 22. The Apostle maketh th●… a consequent , not ●… comparison . p Defenc. pag. 76. li. 29. . * Esay 5. q Defenc. pa. 76. li. 33. r Defenc. pag. 76 li. 35. You would no●… fa●…e to cit●… Fathers , if yo●… had the●… . s Defenc. pag. 66. li. 38. t Defenc. pag. 77. li. 3. u Ibidem . li. 4. x Defenc. pag. 77. ●… . 6. y Matth. 10. z Psal. 19. a 1. Pet. 2. b Defenc. pag. 77. li. 8. * . What Athanasius speaketh of Adam , the Defender referreth to Christ. c Athanasius de Incarnation●… Christi . d Philip. 2. v. 6. & 7. e Athanas. vt supra . e Athanas. vt supra . f Defenc. pag. 17. ●…d marg . li. 8. g Defenc. pag. 77. l. 15. h Dio●…i . de Diuin●… Nom●…nibus . cap. 4. i P●…sal . H●…mil . 9. quod Deus non sit Author 〈◊〉 . k Defenc. ●…ag . 77. li. 17. In his Sacrifice to God , Christ was a willing offerer : in his Martyrdome from men he was a patient sufferer . A Mediator ●…ot g●…iltie of the sinne for which he ●…th mediat . * 1. Iohn . 3. l Defenc. pag. 77. li. 23. m Leu●…t . 16. 21. n Leuit. 3 v. 2. 8. 13. o Leuit. 3 v. 2. 8. 13. Why the People la●…d their han●…s on the heads of their Sacrifices . o Leuit. 7 v. ●… . 6. & 10. v ●…7 p Leuit. 1. v. 4. q 13. 17. r Defenc. pag. 77. li. 30. Christ no way ●…ound to be our Suretie . s Iob. 19. u Psal. 30. u Psal. 78. x Esa. 44. y Es●… . 63. z Psal. 34. a Psal. 130. b O●…e . 14. c Hebr. 1. d Defenc. pag. 77. li. 34. e Hebr. 7. Hebr. 7. Christ a Surety to vs of the new Testament . f Matth. 20. g Psal. 22. h Ephes. 1. i Defenc. pag. 78. li. 1. k Trea pa. 93. li. 6. & 9. It is a most hain●…us error to subiect God to any bondage . l Defenc. pag. 78. li. 11. Christ made himselfe vnder the law by loue , when he was free from the Law , and Lord of the Law. m Matth 12. vers . 8. n Matth 12. vers . 6. o Galat. 3. p Defenc. pag. 78. li. 15. Thou●…h Christ ●…ay be called a voluntarie Sureti●… , y●…t was he truely a mercifull Redeemer . q Defenc. pa. 78. li. 23. Christ vnder●… to be our Redeemer 4●…0 yeeres before he was made man. r 1. Cor. 2. s ●…om 5. t Ga●…at . 4. u 1. Tim 1. x Galat. 5. y Psal. 22. z Ioh. 8. a 1. Cor. 9. b Defenc. pag. 78. li. 26. The willing offer of the Sonne to be our Redeemer did induce the decree of the whole Trinitie . c Ga●…at . 4. d Rom. 5. e 1. Cor. 2. f Act. 20. Gods promise ●…ust not ●…e called ●…on ●…age De●…nc . pa●…●…8 . li 29. The person of Christ could not be bound , but his humane will was gu●…ded by his diuine will. h Luc. 17. i Ad Phil●…mon . v. 14. k Os●… . 11. v. 4. There was no necessitie in our Redemption , but Christs will , power , and libertie . l Eph. 5. v. 25. m Phili●… . 2. n Iohn . 10. o Iohn . 2. p Eph. 5 v 2. q August . d●…fi de contra Manu●…eo . cap. 26. r Idem in Psal. 87. Idem ●…n Iohannem . tracta . 1●… . t . . x 〈◊〉 . y . z . a . c I●…em de fide 〈◊〉 . 2 cap 1 Idem . ●…i . 〈◊〉 . 〈◊〉 . 1●… . . . . . l . m I●…em in Psal. 87. n Idem Q●…st 13. de 〈◊〉 Arbitri●… . o Damas●… Orth●…doxa fide●… li. 3. ca. 20. p Bernard . fer●…a ●… 〈◊〉 paenosae . q r Idem ibid. s Idemotid . t Catechis . an●… 1574. edit , fo . 66. u Fol. 67. x F●…l . 67. The Fathers disclaime all necessitie in the death of Christ. y ●…ph . 5. ●… Defenc. pag. 78. li. 34. z Gal●…t . 2. Rom. 8. b Defenc. pag. 78. li 36. c A●…gust de ●…de contr●… Manichees . cap. 〈◊〉 d Cypria●… de Passion●… Chr●…sti . e Naz●…z 1. Epist. ad Cl●…donium . f Damasc●… . Or. thod●… . fidei . li. 3. cap. 8. g Bernard . s●…per Cantic . Serm●… . 11. h Zanchiu●… in 2. cap. ad Philip . i Caluinus i●… cap. 15. Ioannis . vers . 13. k The second Sermon of the Passion . pa. 11. l Defenc. pag. 79. li. 4. m Panorm●…tan . r●…brs . de fide ●…ussoribus . n D●…gest . li. 2. Tit. 11. si quis cauti●…nibus . leg●… q●…tiens . n D●…gest . li. 2. Tit. 11. si quis cauti●…nibus . leg●… q●…tiens . o Defenc. p●…g . 79. h. 10. p Fol. 64. q . e Ezech. 18. vers . 20. f Defenc. pag. 79 li. 22. t Cy●…rian . d●… Pass . Christi . u August . in Psal. 21. x Leo de Passi●… . Domin . Serm●… . 16. y Acts. 9. z Matth 25. a Luke . 10. b Matth. 10. c 1 Sam 8. d Zachar. 2. e Damasc. Or●…ae sides . li. 3. cap. 25. f Ibidem . li. 4. cap. 19. g Cyprian●… de Passione . The Def●…nder ●…pareth Christ ●…n want of comfort with the da●…ed . h Psal. 16. i Heb. 12. k Defenc. pag. 11. li. 25. & 27. l 2. Cor. 1. m Rom. ●… . n 2. Tim 2. o Heb. 2. p Heb. 5. q Def●…nc pag. 79 li 28. I mislike not the na●… , but the bondage of a Surety in Christ r Conclus . ●…a . 279. li. 34. s Defenc. pag. 79. li. 35. t Con●…lus . pa. 279. li. 28. u Ibid. li. 25. x Galat. 3. A man may a●…scharge an others dobt and not be bound thereto . The rule of Iustice suffereth the stronger to beare the burden of the weaker . y Iohn . 1. z Defenc. pa. 80. li. 7. Similitudes are not alwaies of things lawfull . a 1. Thess. 5. b Luke 18. c Matth. 25. d Luke . 16. e August . Epist. 3. ad Vo●…us . f Marke . 14. g Acts. 4. h Esa. 10. i Defenc. pag. 80. li. 28. k Trea. pa. 45 li. 9. l Co'oss . 2. 12. m Vers. 13. n 14. o 15. p Ephes. 4. q Syriaca translat in vers . 15. cap. 2. ad Co. ●…ss r 〈◊〉 de Trinitate ●… . 1●… . r Hilarius de Trin tate . li. 1. t Idem . de Trinitate . li. 1●… . u Idem . li 9. x Ambros. de 〈◊〉 . li. 3. ca. 2. y Pacta●… . serm . de Baptism●… . z Epist. 5●… . & de Agone Christi . ca. 2. a August . contra Faustum . li. 16. ca. 19. b Zanchius de operibus Deo parte 1. li. ●… . ca. 13. The diue●… tormented not Christs Soule on the Crosse. c Reuel . 12. d Luk. 11. e M●…k . 3. f Leo de Passione Demi●… . Serm. 14. g Defenc. pag. 80. li. 35. h Genes . 3. i Defenc. pag. 81. li. 1. k Pag. 81. li 2. l Defenc. pag. 81 li. 4. * * Defenc. pag. 81. li. 9. * 〈◊〉 . Notes for div A16151-e155090 b Defenc. pag 149. li. 7. c Ibid. li. 16. d Iohn 12. e Iohn 14. f Defenc. pag. 149. li. 20. g Act. 2. v. 34. h Irenaeus li. 5. ca. 31. i Ius●… 〈◊〉 . 75. k Tertullianus aduersus Marcionem . li. 4. l Idem de a●…ima . ca. 55. m Origen ▪ in Le●…t . homil . 7. n Hilarius in Psal. 2. o Ambros. de bo●…o mortis . ca. 10. p Chrysost. in 1. Epistolam ad Corinth . homil . 39. q Ibidem . r August . in Psal. 36. s Th●…dor . in 11. ca. Epist. ad Hebreos . t O●…cume . in 11. ca Epist. ad Hebreos . u Andrea●… C●…sari . in 〈◊〉 . ca. 18. x Theophylact. in 11. ca. epist. ad Hebreos . y Bernard . in 〈◊〉 〈◊〉 Sanct. serm . 3. z Luke 16. How many heauens the Scriptures make . z Luke 16. How many heauens the Scriptures make . z Luke 16. How many heauens the Scriptures make . a 2. Co●… 12. ver . 2. b 2. Co●… 12. ver . 4. c Matt. 8. & 13 d Matth 26. d Marke 14. e Genes . 1. f Genes . 22. g Iudae epist. vers . 6. h Iob. 15. i Esa 14. k Reuel . 21. s Psal 〈◊〉 . m Esa. 63. n I●…m . 25. o 〈◊〉 . ●…gs 8. p Psal. 148. q 〈◊〉 7. r Ephes. 4. s 〈◊〉 . 1. t A. 〈◊〉 de 〈◊〉 . li. 〈◊〉 ca. 1. u G●… . 〈◊〉 . 1. x Reuel . 6. y Reuel . 7. z 2. Tim. 4. a 1. Pet. 1. b 1. Iohn 3. c Coloss 3. d M. atth . 25. e Cal●…us in 〈◊〉 . f g Chrysost. 〈◊〉 . 28. in Epistolam ad 〈◊〉 . h August . de 〈◊〉 〈◊〉 . 12. ca. 9. & li. 13. ca. ●… . & 〈◊〉 ad I 〈◊〉 . ca. 108. i Caluinus 〈◊〉 . li. 3. ca. 25. § 6. k Defenc. pag. 149. li. 23. l August . 〈◊〉 . 99. m Ireneus li. 5. ca. 31. n Cyprian de pass Christi . ●…ant . carm●…●…ie do●… resurrectio●… p Athanasius de humanitate Christi contra A●…nos . q Idem contra A●…ian oratio 4. r Idem de virgin●…tate . s Eusebius de demonstratione Euangelica li. 10. ca. 8. * Eusebi●… mil. 6. de pas . ●…at . t Hilar. de Trinitate li. 3. u Idem li 4. x Nazianzen , in Christo patiente . y Chrysost. de resurrect . sermo . 7. tom●… . 3. z Hiero. in Psalnium . 34. a I●…em in ca. 12. li. I●…b . b August . epist. 99. c Idem . in Psalmum 85. d I●…dem . e Ruffinus in expositione Symboli . f Fulgentius ad Tra●…mundum li 3. g Cyrill in Leuitioum li. 9. h Casa . Arelatens . bo●… 3. de Paschate . l Prudens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymno . 9. k Arator 〈◊〉 Apostolica . li. 1. Petr. Chrysolog . in Symb●…lum serm . 60. Idem serm . 81. Maxim. serm . 4. de die sancto Pasch. inter homilias Euseb . Emiseni . l Catechism . Nowelli Gracolat . pag. 292. m Petri Martyris in 12. Articulos fidei exposit . §. 20. n Zanchius in 2 cap. epistol●… ad Coloss. vers . 15. o Aretij Proble . loco . 16. de descensu Christ●… ad inferos . p Ibidem . q Ibid●…m . r Ibidem . s Ibidem . t Nicolaus Hēmingius in 2. ca. epistol●… ad Coloss. u Henricus Mollerus in Psal. 16. x Iohannes Pomeranus in Psal. 16. Bartholomeus Westmerus in Psal. 16. Musculus in Psal. 16. Vrbanus Regius in Catechismo minore . Scilterus de R●…gno Christi Thesi. 38. Dauid . Chytraus in Symbolum . Mylius in Augustanae confessionis explicatione articulo 3. de Christo. Concordia electoru●…r nei●…ū & ordinū Imperij & theologerum qui Augustanum confessionem amplectuntur articulo 9. de descensu Christi ad inferos . y Lutherus in Psal. 16. z Defenc. pag. 149. li. 29. a Idem . pa. 95. 150. li. 18. b Psal. 3●… . c Psal 15. d Sapient . 3. c Lucae 16. f Sap. 3 vers . 3. & 7. How Christ was in Paradi●…e th●… day of his death . g August epist. 57 ad Dardanum . h In Iohannem tract . 111. i Titus Bostrorum Episcopus in ca. 23. Lucae . k Damasc. in homilia de sancto sublato . l Euthymius in 23. ca. Lucae . m Co'off 2. n Acts 2. n Acts 2. o Philip. 2. p Centur. 1. l. 1. ca. 10. de pass Christi . q Defenc. pag. 150. li 21. r Luc. 20. r Luc. 20. s Iohn 3. t Coloss. 1. u Reuel . 20. x Reuel . 1. y Defenc. pag. 1●… . li. 19 z August . contra Felicianum ca. 15. a Defenc. pag. 15●… . li. 27. Christ needed no long time to descend to hell . b 1 Cor. 15. vers . 52. b 1 Cor. 15. vers . 52. c Defenc. pag. 150. li 30. Of Abrahams bosome . d Epist. 9●… . e Reu●…l 14. f 2. Cor 5. g Defenc. pag. 150. li. 37. h Ephes. 2. i Ephes 4. k Iohn 6. l Ephes. 4. m Psal. 139. n Defenc. pag. 151. li. 1. o Epistola ●…9 . p Ibidem epistola 99. p Defenc. pag. 151. li. 12. r Defenc. pag. 151. li. 18. s Irenaus li. ●… . cap. 31. t Tert●…llianus de anima . cap. 55. u Cyprian . de Vnctione Chrism●… . x Arnobius in Psal. 137. y Chrysost. in 4. ca. ad Ephes. z Ambros. i●… 4. ca. epistolae ad Ephes. a Hieron . in 4. ca. epistol●… ad Ephesios . b Primasius in 4. ca. ad Ephes. c Photius apud Oecumenium in 4. ca. ad Ephes. d Dorotheus de sancto Eps●…te Doct. 22. e Theophyl . i●… 4. ca. ad Ephes. f Haym●… in 4. ca. ad Ephes. g Tan●…h . in 4. ca. 〈◊〉 ad Ephes. vers . ●… . h Defenc. pag. 〈◊〉 . li. 21. i Treat . pag. 144. k Treat . pag. 145. l Treat . pag. 141. m Defenc. pag. 152. li. 14. n Mercerus in Pagnini thesauro in Rali●… shaal . o . p Pagnini thesaurus in ver●… sh●…al . q Mun●…ieri dictionarium Hebraicum in Rad●…e shaal . r A●…enarji Ie●…icon in verbo Sh●…l . s Lauaterus in 15. caput Prouerbiorum . t Lyra in ca. 5. Esai●… . vers . 11 u Rabbi Ab●…a . in ca. 2. Ion●… . x I●…m in Psal. 139. y Rabbi Leui in ca. 26. Iob. z In ●…bro ●…rubin cap. Osio●… passin . a Midras ●…ebium in Psal. 11. b Rabbi Dauid Kimchi in Psal. 9. c Elias in Methur . geman verbo Sheol . d Chaldea paraphrasis in Psal. 49. vers . 15 & 16. e ●…abb . Salomon in Psal. 49. f Midras tehilim in Psal. 6. g Rabbi Moses Hadarsan in 1 ca. Genes . h In libro Tanchuma . i Rabbi Ioden in Midras tehilim Psal 85. k Gl●…ssa Rabbi Selom . Ibidem . l Elias in Thesbi verbo Gehinnam . m Prou. 15. vers . 24. n Phil p. 2. o Apoca. 5. p Iob 11. q Deut. 32. r Psal 49. Psal. 49. v. 15. t Psal. 9 v. 17. 〈◊〉 in 〈◊〉 9. v 1●… . x Prou. 1. v. 12. y Esai . 14. v. 9. z vers . 13. a vers . 15. b Esai . 30. v. 33. c Esai . 14. vers . 20. & . 19. d Hiero. in 14. ca. Esaiae . e Haymo in 14. ca. Esaiae . f Lyra in 14. ca. Esaiae . g Bullingerus in 14 ca Esaiae . h Oecolampadius in 14. Esai●… . i Pallicanus in 14. Esaiae . k Gualterus in 14. ca. Esaiae . l Mollerus in ca. 14. Esai●… . m W●…gandus in 14. ca Esai●… . . n Munster●… annotation●…s in ca. 4. Euangel . o Ez●…h . 32. vers . 30. p vers . 31. q 21. r P●…l 63. vers . 9. & ●… 10. s P●…l 63. vers . 10. t Oratio Regi●… Manassis . u Hebraicum Euangelium Matth. ca. 16. x Merc●…rus in 15. ca. Prou. vers . 24. y Hi●…ro . in ca. 31. Ezechielis . z Lyra in ca. 31. Ezechielis . a Munsterusi●… in annotation●…bus 32. cap. Ezech. b Oecolampad . in ca. 32. Ezech. c Pellicanus in ca. 31. Ezech. d Idem in ca. 32 e Ibidem . f Ibidem Lauaterus homil . 133. in Ezech. g Ibidem . h Ibidem . i Hieron . in Psal. 62. k Haymo in Psal. 62. l Euthymius in Psal. 62. m Lyra in Psal. 62. n Pellicanus in Psal. 62. o Pomeranus in Psal. 63. p Westhmerus in Psal. 63. q Pomeranus in Psal. 63. r Bucer●… in Psal. 63. s Felinus in Psal. 63. t Luk. 1. u Defenc. pag. 151. li. 32. x Pag. 152. li. 32. y Athanasius de Incarnatione Christs . z Athanas. de Incarnatione verbi . De●… . a Defenc. pag. 152. li. 18. To w●…t dee●…e Christ descended . b 1. Cor. 4. c Psal. 34. d Esa. 53. e Iohn . 8. f Rom 8. g Iob. 14. h Oecumenius in 10. ca. Roma . i Theophylact. inca . 10. Roma . k Erasmi annotationes in 10. c. Roma . l Petr. Martyr . in 10. ca. ad Roma . m Buceri interpretat . 10. ca. Roma . n Hy●…erius in 10. ca. Roma . o Gualterus i●… 10 ca. Roma . p Pis●…at . analy . 1. 0. ca Roma . q Beza annot . in ●…ap . 10. Roma . r Defenc. pag. ●…2 . li 27. s Hebr. 11. t Reuel . 20. u Luc. 8. x Reuel . 20. y Defenc. pag. 152 li. 37. z Luke ●… . a Defenc. pag. 153. li. 15. & 16. The true sense of Pauls and Moses words . b Deuter. 30. vers . 12. c vers . 13. d vers . 14. e vers . 19. f Galat. 2. g Defenc. pag 154. li. 6. The Defender cannot d●…scerne a con●…lusion from a quotation . b Rom. 10. h h Pag. 154. li. 13. i Vatabli an●…tationes in Psal. 139. k W●…sthmerus in Psal. 139. l Melle●…us ●…n Psal. 1●…9 . m In S●…er hasharashim . n Defenc pag. 154. li. 27. o Defenc. pag. 154. li. 31. p Defenc. pag. 155. li. 4. q Pag. 155. li. 12. r Defenc. pag. 155. li. 17. s Psal. 107. t Prou. 25. u Psal. 78. x Num 21. y Luc. 12. y Matth. 6. z Ierem. 13. a Can●… . 5. b Deut. 19. & 27. c Ierem. 4. c Luc. 2. d Genes . 9. e Iob. 36. f Psal. 48. * Pag. 155. li. 29. g Prou. 23. h Prou. 15. i Pag. 156. li. 9. k Defenc. pag. 156. li. 22. l Defenc. pag. 155. li. ●…4 . m Ibid. li. 35. n Defenc. pag. 156. li. 28. o li. 38. p Pag. 155. li. 34. q Deut. 1●… . q Iob. ●…1 . q Psal. ●…5 . q P●…ou . 15. q 〈◊〉 14. r 〈◊〉 . ●…9 . r 〈◊〉 ●…9 . r 〈◊〉 14. r Amos 9. s Defenc. pag. 157. li. 6. t Numb . 16. u Defenc. pag. 157 li. 22. x Ibid. li. 13. y Scholi●… Trem●…lij in Psal. 49. vers . 15. num●… 22. z Mercerus in 42. ca , Genes . a Mercerus in 37. ca. Gen. ex Aben Ezra in ●…undem loc●…m . b Acts 7. c Luke 16. d Luke 23. e Iohn 5. f Defenc pag. 157. li. 34. g li. 36. h Reuel . 14. i Defenc. pag. 15●… . li. 4. Sheol is no destruction to the godlie . What Sheol is to the wicked , and what to the godly . k Iob 30. l Iob 17. m Iob. 17. n Defenc. pag. 158. li. 28. How the gra●… is an habitation to the godly o Defenc. pag. ●…8 . 〈◊〉 . 33. p Genes . 3. p Defenc. pag. 159. li. 15. q li. 26. r li. 35. t Pag. 157. li. 2. u Pag. 160. li. 2. x Defenc. pag. 160. li. 3. y Esa. 38. z Defenc pag 160. li. 12. a Esa. 38. v. 13. b Ecclesi●…stes 9. vers . 5 & c 〈◊〉 . d Psal. ●…8 . e Pag. 157. li. 2. f Pag. 155. li. 34. g Pag 159. li 38. h Pag. 159. li. 27. i Pag. 158. li. 30. k Pag. 159. li. l Defenc. pag. 161. li 3. m Psal. 88. n Iob. 33. o Defenc. pag. 161. li. 17. p Defenc. pag. 161. li. 30. q pag. 161. li. , 7. r Defenc. pag. 162. li 3. s pag 162. li. 8. t Defenc. pag. 162. u pag. 160. li. 2. x Defenc. pag. 162. li. 13. y Treat . pag. 96. li. 21. z Defenc. pag. 162. li. 16. a Iustin. quest . & r●…sponsio : ad Orthodox . r●…sponsio . 75. b Esa. 14. c Idem in co●…ort . ad Graeco●… . d Defenc pag. 162. li. 24. e Ir●…us li. 5. ca. 31. f Iren●…us vt supra . g Li. 5. ca. 31. h Iren●… . li. 3. ca. 23. i Idem li. 4. ca. 34. k Iustinus in dial●… cu●… Triphone . l Iren●…us li. 5. ca. 31. m Matth. 12. n Ephes. 4. o Psal. 85. p Ireneus li. 5. ca. 31. q li. 5. ca. 5. r Defenc. pag. 162. li. 32. Iren●…us wrote in Greeke . s Hier. de scriptor . ecclesiast . in Irenaeo . t li. 3. ca. 23. u li. 4. ca. 39. x li. 5. ca. 31. y Hierony . in pro●… li. 18. Commenta●…iorum in Esaiam . z I●…em in c. 36. Ezechielis . a Greg. R●…gist . l●…b . 9. c. 50. b Defenc. pag. 163 li. 7. c Tertullian . de anima ca. 55. d Ibidem . e Ibidem . ca. 55. f Defenc pag. 163. li. 35. g Tertullian●…s de anima ca. 55. h Ibidem . i Defenc. pag. 164. li. 3. k Tertullianus de anima ca. 55. l Ibidem . m Idem de Anima . cap. 58. n Irenaeus li. 4. c●… . 45. o Irenaeus li. 5. ca. 31. p Hieron . in 3. ca. Ecclesiastis . q Idem in Ose. ca. 13. r Idem in Os●… . ca. 14. s Hiero in Epistol . ad Ephes. ca. 4. t Idem in Ion●… . ca. 2. u Idem in ca. 9. Ecclesiastis . x Hiero. in Epitaphio Nepotiani . y Idem in Zacharia . ca. 9. z Idem tomo 3. ad Dardanum de terra viuentium . a Cyrillus Hierosolymit . catechesi . 4. b Chrysost. tom , 2 homil . de diuite ex Luc. 16. c Ibidem . d Chrysost. sermo . 5. in 5. seria ●…ssion . e Ibidem . f Idem serm . 3. de Resurrect . tomo . 3. g Chrysost. aduersus Ebrios & de Resurrectione . h Chrysost. in Matth. ●…6 . ●…om . 55. i I●…m tractat . 7. de gloriatione in tribulatione . k Idem in 2. ad Corinth . homilia 9. l Theodoret. sermo . 11. de sine & iudicio . m Ibidem . n I●…sephus de ca●…tiuitate Iu●…aica li. 3. ca. 25. n I●…sephus de ca●…tiuitate Iu●…aica li. 3. ca. 25. o . p . q Cl●…ens Stroma●… li. 〈◊〉 . r . q Cl●…ens Stroma●… li. 〈◊〉 . r . s Ibidem . t Idem Euangeli●…ae preparat . lib. 13. quod Plato non per omni●… recte senserit de anima . u Athanas. in illud omnia mi●…i tradita sunt à Patre . x Ibidem . y Idem contra Arianos oration●… 2. z Idem de inca●…natione Christi . a Ibidem . b Athanas. in passionem & crucem Domini . c Ibidem . d Ibidem . e Ibidem . f Ibidem . g Epiphanius in haer●…m A●…●…aleosi , h Idem in li 2. h●…resi 69. contra Ariomanitas . i Basil. homilia quod Deus non est author malorum . k Ibidem . l I●…m in Psal. 4●… . m I●…idem . n Nazianzen . in Iu●…ianum oratione 2. o Idem oratio . 1. d●… si●…io . p Macarius homil . 11. Ibi●… . q r 〈◊〉 . t u . x Leo Imperator hom . 2. in sanctam Resurrectionem . y Ibidem . z Dam●…sc . orthod●…xae fidei li. 3. cap. 22. a Eiusdem homil . de Sabbato sancto . b Cydonius de morte contemnend●… . c A●…ae Gazei Theophr●…sius . d Grege●…tij disputat . cum Herbano Iudaeo . e Theophrast . in 16. ca. Lucae . f Ibidem . g Ibidem . h Eus●…athius in 1. I●…ados . i ●…hauorini Dictionarium in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Id●…m de verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Etymo●…ogicon m●…ga in verb●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m De●…enc . pa. 164. li. 17. n . o . p . q Tertullia●… de anima ca. 55. r De Script●…ribus Ecclesiasticis in Tertulliano . s Tertull. de fuga in persecutione . t Rhena●…s in li. de suga in persecutione numero . 9. u Defenc. pag. 164. li. 23. x Tertull. de Anima . ca. 55. x Tertull. de Anima . ca. 55. y Ibidem . z Te●…tull . de Anima . ca. 5●… . a A●…ust in Psal. 85. b . c Hilar. de tri●…itate li. 2. d A●…hanas . in illud omnia mihi tradita sunt a Patre . e Hier. in Ose ca. 13. f Fulgent . ad Tr●…simundum li. 3. g Ibidem . h August . in ●…al . ●…5 . i Defenc. pag. 164. li. 23. k De Anima . ca. 55. l Defenc. pag. 164. li. 28. m Tertull. de anima . ca. 55. n Tertull. de anima ca. 55. o Defenc. pag. 164. li. 37. p Epistola 57. & de ciui●…ate 20. 15. q Pag. 188. 200. 204. r In Psal. 85. s Serm. pag. 189. t August . de ciuitate Dei li. 20. ca. 15. u August . ●…pist . 99. x Idem de Genesi ad lite●…am li. 12. ca. 33 y Defenc. pag. 164. li. 33. z August . epist. 57. a Idem de Genesi . ad liter . li. 12. ca. 33. b Ambros. de mysterio Paschae ca. 4. c Hiero. in Esaiae ca. 14. d Supra pa. 544. e Defenc. pag. 165. li. 10. f Athanas. de incarnatione Christi . g Ibidem . h Ibidem . Ibidem . ●… Ibidem . l Ibidem . m Defenc. pag. 165. li. 23. o 1. Tim. 6. p Defenc. pag. 165. li. 32. q De In●…arnat . Christi . o In illud omnia ●…ihi tradita sunt a Patre . s Defenc pag. 165. li. 35. t Pag. 166. li. 5. u Rom. 5. x Rom. 5. v. 18. y Hilar. in Psal. 138. z Defenc. pag. 166. li. 17. a Defenc. pag. 166. li. 30. b Defenc. pag. 166. li. 33. c Ambros. de bono mortis . ca. 10. d Ambros. de Tobia . ca. 19. e Idem . in Psal. 45. f Defenc. pag. 166. li. 36. g Hiero. in Ecclesia . ca. 9. h Idem in Epitaphio Nepotiani . i Idem in Esai●… ca. 14. k Idem in epist. ad Ephes. ca. 4. l Ibidem . m Defenc. pag. 166. li. 37. n Ruffinus in Symbolum Apostol . o Ibidem . p Ibidem . q Defenc. pag. 167. li. 1. r Defenc. pag. 167. li. 22. s Defenc. pag. 167. li. 2●… . t August . de ciuitate Dei li. 20. ca. 1●… . u Ibidem . x Defenc pag. 160 li. 3. y 〈◊〉 88. z Pag. 16●… . li. 3. a August . in Psa●… . 85. b In Psal. 98. c August , in Psal. 88. d Defenc. pag. 168. li. e August de ciuitate De●… li. 20. ca. 15. f Epistola 99. g Ibidem . h Ibidem . i Ibidem . k Defenc. pag. 168. li. 13. l Fulgentius ad Trasimundum li. 3. m Phil. 2. n Colos. 3. o Psal. 30. p Psal. 16. q Defenc. pag. 〈◊〉 . 〈◊〉 . 7. r li. 1●… . s li 20. t 〈◊〉 22. u Defenc pag. 108. li. 24. x Hebr. ●… . y Acts 2. z Coloss. 2. a 1. Cor. 15. vers . 18. c E●… 5 Synode Constantino●…ol . s●…ssio . 6. b Inter Acta Conc●…ij 〈◊〉 〈◊〉 . d Hiero. in Psal. 15. e Tertull. de Anima . ca. 55. f Athanas. in illud omnia mi●…i tradita sunt . g Idem de Salutari aduent●… Ch●…sti . h Ibidem . i Hi●…ar . de Trinitate . li. 2. k Nazianz. in Christo patiente . l H●…ro in Os●…ae ca. 13. m Fulgentius ad Trasimundum li. 3. n Ambros. in cap. 3. Epistola ad Galat. o August . in Psal. 85. p Idem epistola . 99. q Idem in Psal. 85. r Defenc. pag. 169 li. 2. s August . in proaemio li. 3. de Trinitat●… . t Epist. 59. 78. 89 de Trinit . li. 1. ca. 6 quest . s●…per Exodum ●… . 3. 28. 32. & sapius alibi . * Eustathius in 1. Liados fol. 13. x Hesychij Dictionar . in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y August . de Genesi ad literam li. 12. ca. 34. z Tertull de anima ca. 58. a Defenc. pag. 169. li. 17. b N●…zianzen . in Christo patiente . c Chrysost. de R●…surrect . s●…m . 7. d Fustath . in 1. lit●…dos . e Nicetas Choniat . in Bal. f Gregoras hist. R●…ma . li. 8. g Phauorinus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Defenc. pag. 170. li. 27. i li 31. k Defenc. pag. 170. li. 35. 〈◊〉 Had●…s with 〈◊〉 writers is the graue or hell . l Bucerus in 27 Matth. vers . m Ibidem . n Ibidem . o Defenc. pag. 171. li. 1. p Defenc. pag. 171. li. 3. q Petri Martyris loci com . in Exposition●… Symboli . r Defenc. pag. 171. li. 6. s Mollerus in Psal. 16. t Defenc. pag. 171. li. 10. u Bulling . serm . 7. de Symbolo Apostol . x Ibidem . y Athanas. de salu●…ri aduent●… Christi . z Ibid. de Incarnat . Christi . a Ibidem . b Cyrill . de fide ad Thesdosium . c Defenc pag. 167. li. 13. d Lauater . bo●…il . 133. in 31. cap. Ezechiel . e Defenc. pag. 171. li. 15. f Defenc. pag. 171. li. 25. g Defenc. pag. 172. li. 22. h Acts 2. i Acts 2. v. 5. k Luke 23. l 2. Cor. 5. m Luke 16. n Defenc. pag. 172. li. 36. o Pag. 173. li. 7. p Eustath . in 1. Iliados q Phauori . in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Lucia . de luctu . s Defenc. pag. 173. li. 15. t Conclus . pa. 369. 371. u Clemens mateo●… . li. 5. ex Diphilo . x Defenc. pag. 173. li. 19. y Homer . Odysscae li. 24. z Theognidis gnomae . a Mimnermus de ●…ita quod brcuis sit . b E●…ipides in 〈◊〉 . c Sophocles in ●…ace Flagell . d Ariscoph . 〈◊〉 Rani●… . e I actant . de falsa religion . li. 2. ca. 2. f Defenc. pag. 173. li 27. Tartarus a part of hades with the Poets . g Iustinus de Mornar●…hta D●… . h Theodoret. s●…rmo . 11. de fine & iud . cio . i Cydonius de morte contemnenda . k Luke 16. l Hesiod . in Theogoni●… . m Virgil. Aeneid . 6. n Defenc. pag. 174. li. 3. o Defenc pag. 174 li. 13. & 15. p Pag. 174. li. 18. q Conclu pag. 337. li. 9. r Defenc. pag. 174. li. 20. s Defenc. pag. 174. li. 24. t Pag. 175. li. 2. u Pag. 174. li. 34. x Diodorus Siculus li. 5. y Ibidem . z Diogen●… Laerti●… in Pro●…mio . a Plutarch . de Iside & Osiride . Plinij natural . hist. li. 3. ca. 10. b Defenc pag 175. li. 17. The whole created world is hades with the defender . c Pag. 175. li. 22. d Defenc pag. 176. li. 5. e Cicero Tuscul●…st . li. 1. f Ibidem . g Arist. de mundo . h Cicero in Somnio S●…pionis . i Ibidem . k Defenc. pag. 176. li. 23. l Defenc. pag. 177. li. 4. m Apud Plutar. de consolations ad Apollonium . n Moschus in Epitap . Bionis . o Hesiod , in scuto Herculis p Anacreontis Carmina . Tartarus taken for the aire ouer vs. q Zanchius de operibus Dei li. 4. ca. 4. r August . de Genesi ad literam li. 11. ca. 26 s In ca. 2. epist. 2. Petri. t In Epistolam Iudae . u Defenc. pag. 178. li. 28. x Euripides in Aicestide . y Sopho. in Ocdi●… . z Euritides in Aic-stide . a Theognid●…s gnomae . b Homeri ●…iad . 15. c Plutarch . de ●…apud D●…lthos . d Etymologicon mega in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Defenc pag. 180. li. 30. Gehenna not vsed in speaking to the Gentiles . f Defenc. pag. 181. li. 17. g Lucae . 16. h Defenc. pag. 181. li. 27. i Ibidem li. 31. How the defender wauereth about Hades . k Ibidem li. 35. t Defenc. pag. 17.8 li. 35. m Defenc. pag. 182. li. 1. li. 10. n Luk. 16. vers . 23. o Defenc. pag. 182. li. 13. p Defenc. pag. 182. li. 18. q Defenc. pag 182. li. 24. r Reuel . 20. s pag. 182. li. 38. t & pag. 183. li. 1. u Defenc. pag. 183. li. 5. x Phil. 2. y Coloss. 2. z Ephes. 4. a Reuel . 1. b 1. Co●… . 15. c Sermo . pag. 169. li. 10. d Defenc. pag. 183. li. 25. e Defenc. pag. 18. li. 37. & 17. Act. 2. v. 36. g Defenc. pag. 183. li. 25. h Act. 2. v. 30. i Defenc pag. 183. li. 35. k li. 38. Christes flesh could not putrifie . l Defenc pag. 184. li 7. m Defenc. pag. 184 li. 17. n Defenc. pag. 184 li. 27. How Christ loosed the sorrowes of death . o li 32. p Defenc. pag. 185. li. 4. What Kratcisthai signifie q Mat. 28. v r Mar. 1. s Matth. 9. t Defenc. p 185. li. 1●… u li. 12. x li. 27. y Defenc. pag. 185. li. 35. z Ibidem li. 33. Many Greeke copies haue the sorrowes of Hades . a Athanas. in passion . & crucem Domini . a Athanas. in passion . & crucem Domini . b Epipha . in Anchorat . c Idem heres . 69. contra . Ariomanitas . d Syriacatranst . Act. 2. v. 24. e . * l p Ibidem . q Ibidem epistola 99. * In fine epistolae 99. r Defenc. pag. 186. li. 16. s Acts 2. v. 29. t Ibid. ver . 30. u Defenc pag. 186. li. 24. How Christ must rise from the dead . x Oseae 13. The Iewes were promised their Messias should conquer hell . y Lucae 1. z Defenc. pag. 186. li 33. a Defenc pag. 186. li. 35. ●… b Defenc. pag. 187. li. 9. How hades is vsed in the new Testament . c Luke . 16. d Matth. 16. e Defenc. pag. 188. li. 3. f Luke . 16. g Pag. ibid. 8. Abyssus in the new Testament is hell . h Ibid. li. 11. i Defenc. pag. 108. li. 16. k Matth. 11. vers . 20. l Matth. 23. vers 37. m Hiero. de scriptur . Eccles. in Matt●…eo . n Matth Euangel . hebraicum . o Defenc pag 188. li. 30. p Plato in Phed●…ne ad finem . p Plato in Phed●…ne ad finem . p Plato in Phed●…ne ad finem . The Defender abuseth Plato and Piutarch to haue a Sheol for all things . q Defenc pag. 18. li. 5. The defender proueth Moses and Dauid to haue a Sheol for sheepe and cattell . r Nnmb. 16. vers . 30. s vers 31. t vers . 32. u vers . 33. y 6. x Deut. 29. v. 5. z 11 a Numb 16. vers . 26. b Cyprianus in resurrect . Christi . c Hiero. in 4. ca. ad Ephes. d Basil. homil . quod Deus non est author malorum . e August . in Psal. 54. f Epiphanius in Anchorato . g Defenc. pag. 189. li. 13. * Pag. 189. h Ecclesiast . 4. i Psal. 28. k Matth. 22. The defenders most absurd proofes for his Sheol of all things . l Abac. 2. v. 5. m Prou. 30. v. 16. n Defenc. pag. 189. li. 25. p Luk 16. v. 28. q Esa. 37. Iere. ●…2 . ●… Gene. 2. v. 1. 4. & 14 v. 19 22. ●… Psal. 115. 121 124. r Philip. 2. s Defenc. pag. 189. li. 11. 12 t Luke 8. u Reuel . 20. x Reuel . 9 v. 2. 11. v. 7 17. v. 8. y Petri Martyris loci comm●…nes Clas . 3. ca. 16. numero 12. z Psal. 55. a Reuel . 20. b Deut. 32. c Supra pa. 556. 561. 562. d Bullinger . in Mat. cap. 28. de morte aeterna . e Gualterus in homil . 158. in Lucam . f Lactant. de diuino praemio li. 7. ca. 20. g August . de ciuitaete Dei li. 18. ca. 23. h Prosper de promiss & predicat Dei part . 2. promiss . 28. i Defenc. pag. 189. li. 31. k Psal. 91. l Heb. 1. m Ephes. 6. & n 2. o Pa●… . 190. li. 5. p Deuter. 32. q Esa. 14. v. 19. r Vers. ●… . s Ezech. 32. vers 24. t Defenc. pag. 189. li. ●…7 . Why the heauens are compared with hell in the Scriptures . u Iob. 11. Psal 139. y Amos 9. z Esa. 14. v. 13. a 14. b 15. c Genes . 3. d Pag. 189. li. 22. e Pag. 190. li. 21. * Pag. 190. li. 4 〈◊〉 5. ●… Psal. 86. i Prouerb . 9. k Deut. 32. l Pag. 190. li. 9. m Prouerb 15. n Ier. 51. v. 58. o Defenc. pag. 191. li. 13. p li 19. q li. 24. r 1. Cor. 15. vers . 26. s vers . 25. t vers . 24. u Defenc. pag. 191. li. 31. x Pag. 189. li. 31. y Iob. 1. z 1. Peter . 5. a Luke 13. b Pag. 168. c 166. d Pa. 191. li. 28. e Pag 192. li. 1. f Pag. 192. li. 3. g li. 9. h Serm. pag. 216. i Wisdom . 1. 2. k Pag. 192. li. 22. The Saint in heauen most eanestly desire their bodies . l Reuelat. 6. m Defenc. pag. 192. li. 28. n Bezae annot at . in ●… Corinth . 1●… . vers . 55. o In 13. ca Oseae p In 1. Cor. 15. p In 1. Cor. 15. p In 1. Cor. 15. p In 1. Cor. 15. p In 1. Cor. 15. p In 1. Cor. 15. p In 1. Cor. 15. p In 1. Cor. 15. p In 1. Cor. 15. p In 1. Cor. 15. p In 1. Cor. 15. q Origin . li. 5. in ca. 5. ad Roma . r Athanas. de . incar . verbi Dei & in pass . & cruerm Domini & contra omn●…s qui negent seruat . sumps●…sse primitia , ●…x natura nosira . s Nazianz. de san●… pasch ate . t Nyssenus de 40 Martyribus oratione 2. u Epiphanius heresi 66. contra Manichees . y Tertull. de resurrectione carnis . z Cyprianus ad Quirinum li. 3. ca. 5●… . a Ambros. in 1. Corinth . 15. b Hiero li. 5. ca. 13. c Idem . l. 3. ca ●…8 . * In 1 Corin. 15. d Hiero. in Osca ca. 13. e Eusebius de demonstrat . Euang li 4. ca 12. f Ibidem li. 10. ca. 1. g Defenc pag 193. li. 2. h Defenc pag. 193 li. 7. i 1. Cor 15. vers . 7. k vers . 22. l vers . 23. m 41. n 42. o 43. p 54. q 55. r 57. s Peter Martyr in 1. Corint . 15. s Bullingerus ●… 1. Corinit . 5. u Hyperius in 1. Corinth . 15. x Defenc. pag. 193. li. 16. y Hiero. in 13. ca. Os●…ae . x Pag. 193. li. 19. a vers . 15. b vers . 16. c Defenc. pag. 193. li. 31. How Hades is vsed in the Reuelation . d Philip. 2. e Matth. 28. f Pag. 193. li. 36. g . h . In Apocalyp . homil . 2 inter ●…era August . Tom. 9. k Haymo in 1. Apoc. l Lyra in 1. Apoc. m Bulling . in Apocalyp . con●…one . 6. n Aretij problemata de clauibus Lcclesiae , locus . 61. o Chytreus in 1. ca. Apoc. p Meyer in ca. 1. Apoc. q Osiander in 1. ca Apoc. r Defenc pag. 194. li. 3. s Pag 181. li. 38. s Pag. 192. li. 38. Hades followeth aster death . t Homil. 6. in Apoc. u B●…da in 6. ca. Apoc. x Lyra in 6. ca. Apoc. y Bulling . homil . 31. in ca. 6. Apoc. z Marlorat . i●… ca. 6. Apoc. a Osiand . in ca. 6. Apoc. Pag. 194. li. 13. Pag. 194. li. 24. d Defenc. pag. 194. li. 24. e Pag. 195. li. 3. The Defender 〈◊〉 〈◊〉 Saint Iohns words , & on that errou●… groundeth all 〈◊〉 reasons . f Reuel 20. vers . 14. g Treat . pag. 97. li. 6. h In Margine Ibidem . i Defenc. pag 194. li 38. k Pag. 195. li. 1. l Defenc. pag. 195. li. 4. m li. 7. n Pag. 189. li. 31. The defender maketh three hels instead of one . o Luke 8. p Iob 1. q Pag. 183. li. 25. 29. r Pag 178. li 28. s 1. Cor. 7. t Defenc. pag. 195. li. 16. u Reuel . 20. v. 13. x Reuel . 20. v. 12. y 13. z 1 Thess. 4. v. 16. a Beda in cap. 20. Apocalyp . b August . de Ciuitate Dei. lib. 18. cap. ●… . ●…ide Lactant. de diuino praemio li. 7. cap. 1●… . c Reuel . 20. verse 11. d Andreas C●…sarien . in 20. cap. Ap●…c . b August . d●… ciuitate Dei lib. 20. ca. 15. f Ibidem . g Primas . in 20. cap. Apocalyp . h Aretas in Apocalyps . cap. 65. i Haymo in Apocalyp . c. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Bullinger . homil . 90. in Apoc. l Chytreus in 2●… . ca. Apo. de extremo Iudicio . m Ibidem numero 7. de poe●…is Impiorum . Why hades doth signifie hell in the new Testament . n Defenc. pag. 195. li. 36. o Acts. 2. v 31. p Defenc. pag. 196. q Defenc. pag. 196. li. 34. What things the death of the bodie doth import . r Ecclesiast . 1●… s Pag. 196. li. 33. t Defenc. pag. 197. li. 28. u li. 35. x Pag. 198. li. 1. y 4. z Ibid. li. 4. a In Apologia aduersus Ruffin●…m . b Ruffinus in Symbolum Apost . c What is meant by sitting at Gods right hand . d Defenc. pag. 198. li. 11. Oleuians conectures are but weake . e Defenc. pag. 198. li. 23. Hell in the Creede is no new translation . f Pag. 198. li. 34. g Defenc. pag. 199. li. 3. h li. 13. i Ruffimus in Symbolum Apostolorum . k Cyrill . Hieros●…ly . Catech. 4. l Chrysosi . de expositione Symboli , homil 2. m Augusi . sermo . 131. de ten pore . n Idem sermo . 195. o Treat . pa●… . 94. li 25. p Pag. 93. li. 7. q Eusebij hist. ecclesiast . lib. 1. ca. 13. r Ignatij epist. ad Trallianos . s Defenc. pag. 199. li ●…8 . t Innocent 3. de mysterijs Missae . li 2. cap. 15. u Concil . lateranens . sub Innocent . 3. cap. 1. de fide Catholica . x Eras. in Symbolum Catechesi . 4. y 9 & 28. Aquinas 2. 2. quest . 1. Articulo . a Synod . Arelaten sub Carolo . ca. 1. b Concil . Foroiu●…tens . in Symboio fide●… . c Ibidem . d Concilium Toleta . 4 cap. 10. e Venantius in Symbolum Aposto . f Defenc. pag. 199. li. 21. g Pag. 199. li. 32. ●… Pag 199. li. 38. i Defenc. pag. 200. li. 24. k Ruffinus in expositione Symboli Apost . What Ruffinus meaneth by Christs descent to hell . l Defenc. pag. 2. c. h 5. m 〈◊〉 in Symbol . Apost . n Ephes. 1. The place of Abrahams bosome vnknowen . o Bullingerus in Lucae ca. 16. p . q Luke 16. r Defenc pag 20. li. ●… . Hades with Ignatius is not the graue . s Matth. 27. t August . ep . 99. u 1. Cor. 1. x Colos. 1. y Euseb. Eccle. hist. li. 1. ca. 13. z Defenc. pag. 201. li. 15. a Ignat. epist. ad Trallianos . b 2. Kings 13. c Iohn 11. The wall of hades neuer broken but by Christ. d Heb. 11. v. 5. e Eusebij hist. li. 1. cap. 13. f Defenc. pag. 202. li. 4. p Defenc pag. 202. q Euseb. hist. li. 1. ca. 13. i Athanas. de ●…car . Christs . k Ibidem . l Idem in passione●… & crucem Domini . m Ibidem . n Ibidem . o Ibid. p Defenc. pag. 202. li. 27. The ancient Creeds are imperfect in words . q Symbolum Niceni concilij . r Symbolum Constantinop . s Concil . t Concilium Ephes . ca. 13. Aphrica . ca. 104. u Epiphanius in ●…eresium Anacephalai●…st . x Vigilius contra 〈◊〉 . li. 2. ca. 3. y Ibidem . z Defenc pag. 203. li. 2. Eusebius report allowed by the best Historiographers . a Hi●…ro . de Ecclesiast . Scriptoribus in Euselao . b D●…inct . 15. Sancta Romana . c Nicephor . li. 2. ca. 7. d Defenc. pag. 203. li. 9. How Thomas might bee called Iudas . e Galat. 2. f Acts 1. g Matth. 10. h Mark. 2. i Nicephor . li. 2. ca. 40. k Bed●… in 1. ca. Acto●…um . l Oecumen . prolegom●… in Acta . m Luke 6. m Acts 1. n Iudae epist. o Defenc. pag. 20●… . li 16. More Apostles then twelue . p Hebr. 3. q Philip. 2. r Corinth . 8. s Rom. 16. t 2. Cor. 11. u Reuel . 2. x Eusebij li. 1. ca. 13. y Defenc. pag. 203. li. 18. z Genes . 23. vers . 7. a Genes . 33. b Ibid. vers . 7. & 6. c Exod. 11. d Exod. 18. e Lnke . 10. f Galat. 4. g Philip. 2. Angels and good ●…en haue receiued the bowing of the body . h Acts. 10. i Reuel . 19. k Genes . 19. l Reuel . 3. m 1. Sam. 24. ve●…s . 9. n 1. Sam. 25. ve●…s . 23. o 2. Sam. 9. vers . 6. p 2. Sam. 14. p 2. Sam. 14. q 2. Sam. 18. r 2. Sam. 24. s 1. King. 1. t Eusebij li. 1. ca. 13. u Daniel . 2. vers . 46. x Defenc. pag. 203. 27. y Hebr ●… . z Coloss 2. a ●…phes . 4. b c d August . in Psal. 90. e Tertull. de anima . ca 55. f Cyprian . de resurrectione Christs . g August . de tempore sermo . 138. h Coloss. 2. i Eph●…s . 4. Triumphs are not solitarie . k 1. Peter 3. l Defenc. pag. 201. li. 4. Some Scriptures ●…ncertaine for a t●…me as well as the Creede . m ●…useb ecclesiast . ●…istor . 3 li. . ca. 25. n Ibidem . li 3. ca. 4. Twelue parts of the Creed . o Ambros. serm . 38. p Leo epist. 13. ad Pa●…cheriam . q Hiero. ●…p 61. ad 〈◊〉 ca●… . 9. r Is●…orus de e●…lesiast . offi●…s li. 2. ca. 3. ●…ertull . de 〈◊〉 virgi●…us . t Tertull. aduers . Praxeam . u Idem de praescriptionibus aduersus haereticos . x Idem de velandis virginibus . y Irenaeus li. 5. cap. 2. z Ib. dem li. 1. ca. 3. b Defenc. pag. 205. li. 19. b Pag 206. li. 11. c Pag. 2●…6 . li. 19. d Defen●… pag. 206. li. 22. e Philip. 2. Christs resurrection sheweth his conquest ouer hell and death . f Defenc. pag. 205. li 32. g Hebr. 2. Christs manhoode must conquere hell . h Defenc. pag. 206. li. 34. s Pag. 2●…7 . li. 26. Christ was to rise full conquerer of hell and death . k Pa●… . 207. ad marginem l●… . 31. l Defenc. pag. 207. li. 37. m Pag. 208. li. 1. Christ ordered his conquest most to Satans shame . n Pag. 208. li. 15. o Pag. 208. li. 18. p Defenc. pag. 208 li. 2●… . q Defenc. pag. 208. li. 28. Christs manhood was to conquere though by power of his Godhead . r . . s Defenc. pag. 202. li. 7. t Athanas. de incarn . Christi . u Cyprianus de passione Christi . x Epiphanius in 80. heresium . anacephalaiosi . y Idem in Ancorat●… . z August ser●… . 138. & 131. a Concilium Toleta . 4. ca. 10. & Arelatens . ca. 1. b Innocent . de mysterijsmissae . li. 2. ca. 50. c Durand . in rationali . diuinorum li. 4. rub . de Symbolo . d Appendix de diuersis sermo . 42. e 1. Thess. 4. ver . 16. f Defenc. pag. 209. li. 12. g Treat . pag. 97. li. 28. h Pag. 98. li. 6. i li. 10. k li. 27. l Treat pag. 102. * Defenc. pag. 171. m Treat . pa●… . 164. * Pag. 154. o Pag. 156. p Concl●…s . pa. 3●… . q Conclus . pa. 358. r Treatis . pag. 156. s 159. t Zanchius in c. 2. Coloss. v. 15. u Defenc. pag. 209. li. 28. x Acta conc●…ij Ephes. y Chalced. concilium . act . 5. z Constantinop . concilium act . 6. a Cyrill de recta fide ad Reginas li. 2. ca. quòd Christus in virtute patris resurrexit à mort●…is . b Idem de recta fide ad Theodosium . c Athanas. in ●…llud profecti in pagum inueniet●… pullum alligatum . d Idem de incarnat . Christi . e Idem contra Arianos orat . 2. f Defenc. pag. 209. li. 30. g Origen li. 5. in ca. 6. ad . ●…ma . h Hiero in ca. 12. Matthe●… . i Zanchius in 2. ca. ad coloss . k Ibidem . l Defenc. pag. 210. li. 2. m Acts 20. n Defenc pag. 21●… li. ●… . o Treatis pag. 172. p Defenc. pag. 210. li. 19. The things misliked in king Edwards synod . q Articuli Synodi Lond●…nens . anno . 1552. r Defenc. pag. 210. li. 24. 1 Athanas. episi a 〈◊〉 ●…tum . 2 Cyrill de fide ad Theodosi●…m . 3 ●…ilar . in Psal. 118. vers . 82. 4 Ambros in ca. 10. ad Roma . s Ezechiel 18. vers . 27. s Luk. 17. v. 33. u 1. Peter . 4. t 1. Peter 3. x Catechis anno . 1574. pa. 70. y De●…enc . pag. 210. li. 31. z August . contra 〈◊〉 Arr●…num . ca. 15. a Gregorius 〈◊〉 in ill●…d 〈◊〉 , & 〈◊〉 exiuit s●…guis & aqua . b Anselmus in Elu●…idario totius Christianae T●…logiae . c Defenc. pag. 210. li. 35. 
A53678	----	A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ... Owen, John, 1616-1683. 1680 Approx. 3626 KB of XML-encoded text transcribed from 399 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53678 Wing O729 ESTC R21737 12297468 ocm 12297468 59078 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Printed for Nathaniel Ponder ..., London : 1680. Reproduction of original in Bristol Public Library, Bristol, England. Pages 452-571 filmed from Union Theological Seminary Library copy spliced at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Priesthood. Bible. -- N.T. -- Hebrews VI-X -- Commentaries. Jews -- England. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Mona Logarbo Sampled and proofread 2005-05 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Continuation OF THE EXPOSITION OF THE EPISTLE OF Paul the Apostle TO THE HEBREWS . Viz. ON THE Sixth , Seventh , Eighth , Ninth , and Tenth Chapters . WHEREIN Together with the Explication of the Text and Context . The Priesthood of Christ as Typed by those of Melchisedek and Aaron , with an Account of their distinct Offices , The Nature and Efficacy of the Sacrifice of Christ , as Typed by all the Sacrifices of the Law , The Erection of the Tabernacle according to the Heavenly Pattern ; with the Institution of all its Utensils and Services , their especial Signification and End , The Nature and Differences of the Two Covenants , the Old and the New , with the preference of the latter above the former , The Reasons and Necessity of the taking away and Abolishing of the Old Legal Worship annexed unto the Covenant of Sinai ; & the Means whereby it was removed , The Glorious Administration of the Mediatory Office of Christ in Heaven ; and sundry other Evangelical Truths of the highest Importance , WITH The Duty of Believers in hearing the Word in Times of Trial and Persecution ; the Means and danger of Apostacy from the Profession of the Gospel , Are Declared , Explained and Confirmed . As also ; The Pleas of the Jews for the Continuance and Perpetuity of their Legal Worship ; with the Doctrine of the principal Writers of the Socinians about these things , are Examined and Disproved . By J. Owen . D. D. John 5. 39. Search the Scriptures . LONDON , Printed for Nathaniel Ponder , at the Sign of the Peacock in the Poultry , near the Church , 1680. THE PREFACE TO THE READER . I have so fully in my former Discourses on this subject , declared the general design , scope and end of this Epistle , the proper way and means of its Interpretation , with the method of the present Exposition , which is the same throughout , that I shall not at all here detain the Reader with a renewed Declaration of any of them . Onely some few things which immediately concern that part of the Exposition which is now presented unto him , and my labour therein , may be mentioned ( as I suppose ) unto some usefulness . 1. And it may not be amiss in the first place to take notice of an Objection the present endeavour seems liable and obnoxious unto ; and this is the Unseasonableness of it . We live in times that are fortifyed against the use of Discourses of this nature , especially such as are so long and bulky . The world , and the minds of men therein , are filled with disorder and confusion , and the most are at their wits end with looking after the things that are come and coming on the Earth . They have enough to do , in hearing , telling and reading , real or pretended News of publick affairs , so as to divert them from ingaging their time , and industry in the perusal and study of such discourses . Besides , there is not any thing in this now published to condite it unto the Palate of the present Age , in personal contests and reflections , in pleading for or against any party of men or especial way in the profession of Religion ; only the fundamental Truths of the Gospel are occasionally contended for . These and the like considerations , might possibly in the judgment of some , have shut up this whole discourse in darkness upon the account of its being unseasonable . I shall briefly acquaint the Reader with what Relieved me against this objection , and gave me satisfaction in the publishing of this part of the Exposition , after it was finished . For I could not but remember that the times and seasons where in the former parts of it were published , were very little more setled and quiet , than are these which are now urgent on us : yet did not this hinder but they have been of some use and benefit unto the Church of God in this Nation and others also . And who knows but this may have the same blessing accompanying of it ? He who hath supplyed seed to the sower , can multiply the seed sown , and encrease the Fruits of it . And although at present the most are really unconcerned in things of this nature , yet not a few from many parts both at home and abroad , have earnestly solicited the continuation of the Exposition , at least unto that period whereunto it is arrived . Besides , in labours and endeavours of this nature , respect is not had meerly unto the present Generation , especially as many are filled with prejudices and causeless enmity against the Author of them . We have our selves more benefit and advantage by the writings of sundry persons in former Ages , than they received by them who lived in their own days . Pascitur in Vivis Livor , post Fata quiescit . It is therefore the Duty of some in every Age to commit over unto those that shall survive in the Church of God and profession of the Truth , their Knowledge in the Mysteries of the Gospel , whereby spiritual light may be more and more encreased unto the perfect day . On these and the like Considerations I have wholly left these times and seasons in his hand who hath the sole disposal of them ; and will not so far observe the present blustering Wind and Clouds as not to sow this seed , or despair of reaping Fruits thereby . 2. The Reader will find no Exercitations prefixed unto this Volume , as there are unto the former . And this is so fallen out , not because there were no things of weight or moment occurring in these Chapters , deserving a separate , peculiar handling and consideration ; But for other reasons which made the omission of them necessary and unavoidable . For indeed continued informities and weaknesses in my near Approach unto the Grave , rendred me insufficient for that labour , especially considering what other duties have been and yet are incumbent on me . And yet also my Choice was compliant with this Necessity . For I found that this part of the Exposition comprizing so many Chapters , and those all of them filled with glorious Mysteries , and things of the highest importance unto our Faith and Obedience , would arise unto a greatness disproportinate unto the former , had it been accompanied with the like Exercitations . Whereas therefore I foresaw from the beginning that they must be omitted , I did treat somewhat more fully of those things which should have been the subject of them , than otherwise the nature of an exposition doth require . Such are the Person and Office of Melchisedek , The nature of the Aaronical Priesthood , and of the Priesthood of Christ as typed thereby , The framing of the Tabernacle with all its Vessels and Utensils with their use and signification , The solemnity of the Covenant made at Sinai , with the difference between the two Covenants , the Old and the New ; The manner of the Service of the High Priest on the Day of Expiation , with his entrance into the most Holy place , The cessation , expiration or abrogation of the first Covenant , with all the services thereunto belonging ; with sundry other things of the like importance . Whereas therefore these must have been the subject of such Exercitations , as might have been prefixed unto this part of the Exposition , the Reader will find them handled somewhat at large in the respective places wherein they do occur in the Epistle it self . 3. Concerning the subject matter of these Chapters I desire the Reader to take notice . 1. That the whole substance of the Doctrinal part of the Epistle is contained in them ; so as that there is nothing of difficulty in the whole case managed by the Apostle , but is largely treated of in these Chapters . 2. That they do contain a full declaration of that Mystery which from the beginning of the World was hid in God , who created all things by Jesus Christ ; to the intent that even unto the Principalities and Powers in Heavenly places , might be known by the Church the manifold Wisdom of God. In particular , 1. The Wisdom and Grace of God in the Constitution and making of the Covenant at Sinai ; in the Institutions of all the Worship and Divine services thereunto belonging ; in the Holy Fabricks , offerings and sacrifices of the Priests and Church of Israel , are declared and manifested therein . For all these things in themselves were carnal , and so used by the generality of the People , in a way unworthy of the Wisdom and Holiness of God. But the Apostle declares and makes it evident in these Chapters , that in the design and intention of God , they had all of them an End and Use far more glorious than what appeared in their outward Administration ; As also what intimations God made unto the Church of this end of them , and his intention in them . 2. There is therefore in these Chapters an absolute , infallible Interpretation of the whole Law , without which it would be a Sealed Book , and of no use unto us . But as the intention and mind of God in those legal Institutions is here declared , there is nothing in the whole Scripture that tends more to the illumination of our Minds , and the strengthning of our Faith , than doth the Law of these Institutions , as is manifested on all occasions in our Exposition . By vertue hereof there is not the meanest Christian Believer , but doth or may understand more of the Books of Exodus and Leviticus , see more of the Wisdom , Holiness and Grace of God in them , and know more of the nature and use of these legal Institutions , not only than all the present Jews , and their Teachers , but than was ever distinctly known in the Church of Israel , of Old. 3. The wisdom , righteousness and faithfulness of God in the Removal of the Old Covenant , with all the services thereunto belonging , are herein abundantly vindicated . This is the stone of stumbling unto this day to all the Jews . This they quarrel and contend with God and Man about ; seeming to be resolved that if they may not enjoy their old Institutions , they will part with and leave even God himself . Neither indeed is it God , but a shadow of their old carnal Ordinances , which at present they cleave unto , worship and adore . Wherefore the Apostle by all sorts of Arguments doth in these Chapters manifest that before them , under them , by them , in them , God by various ways taught the Church , that they were not to be continued , that they were never appointed for their own sakes , that they only fore-signifyed the introduction of a better and more perfect Church State , than what they could attain unto , or be of use in ; as also that their very Nature was such as rendred them obnoxious unto a removal in the appointed season . Yea , he demonstrates that without their Abolition , God could never have accomplished the design of his Love and Grace towards the Church , which he had declared in his promises from the Foundation of the World. And this absolutely determined the controversie between the two Churches , that of the Old , and that of the New Testament , with their Different worship and services , which was then a matter of fierce contention in the whole World. Wherefore , 4. The work of the Apostle in these Chapters is to shew the Harmony between the Law and the Gospel , their different Ends and Uses , to take off all seeming Repugnancy and Contradiction between them , to declare the same Grace , Truth and Faithfulness of God in them both , notwithstanding their inconsistent institutions of Divine Worship . Nay he makes it evident not only that there is an Harmony between them , but also an utter impossibility that either of them should be true or proceed from God , without the other . 5. Herein a glorious account is given of the Representation that was made of the Person and Incarnation of Christ , with the whole Office of his Mediation , according as it was granted unto the Church in its infant-state . Some have called it the infant-state of Christ as unto his Incarnation , and affirmed that the Ceremonies of the Law were as his swadling Bands . But things are quite otherwise . The glorious state of Christ and his Office is represented unto the Church in its infant-State , when it had no apprehension of spiritual things , but such as Children have of the objects of Reason . In particular , how the Antient Church was instructed in the Nature and blessed Efficacy of his Sacrifice , the Foundation of its Salvation , is made gloriously to appear . 6. Directions are given herein unto all unto whom the Gospel is preached , or by whom it is professed , how to behave themselves as unto what God requireth of them , expressed in clear Instructions and pathetical Exhortations , accompanied with glorious Promises on the one hand , and severe Threatnings on the other . Scarcely in the whole book of God such an exact description of the Nature and Work of Faith , the Motives unto it , and Advantages of it ; of the deceitful actings of Unbelief , with the ways of its prevalency in the Minds , and over the Souls of men ; of the End of true Believers on one hand , and of Hypocrites and Apostates on the other : as is in this discourse of the Apostle . Such a graphical Description and account of these things is given us in the sixth Chapter and the later part of the Tenth , as cannot but greatly affect the minds of all who are spiritually enlightned to behold things of this nature . A blessed glass is represented unto us , wherein we may see the true image and portraiture of Believers and Unbelievers , their different Ways , Actings and Ends. In the whole there is made a most holy Revelation and Representation of the Wisdom of God , of the Glory of Christ , of the mystery of Grace in the Recovery of fallen man , and the Salvation of the Church , with the future Judgement , so as that they have a greater Lustre , Light and Glory in them unto such as have the Eyes of their understandings opened to behold spiritual things , than is in the Sun shining in its Strength and Beauty unto the Eyes of Flesh , unto which it is sweet and pleasant to behold the Light. These are the Holy Sayings of God , the Glorious Discoveries of himself and his Grace , the Glass wherein we may behold the Glory of Christ , until we are transformed into the same image from Glory to Glory . What in the Exposition of these things , and others of an alike nature God hath enabled me to attain unto , is left unto the Use of the Church , and the Judgement of every learned , pious , and candid Reader . London April 17th . 1680. J. Owen . AN EXPOSITION OF THE SIXTH CHAPTER Of the EPISTLE of PAUL the Apostle UNTO THE HEBREWS . CHAP. VI. THis whole Chapter is a continuation of the Digression which the Apostle had occasionally entred into , in the Eleventh Verse of the preceding Chapter . For upon the consideration of the Greatness of the Mystery , and Difficulty of the Doctrine which he designed to instruct these Hebrews in , and his fear of their Disability or Unpreparedness ( at least of some ) to receive it in a due manner unto their Edification , he engageth into a new Discourse , filled up with Reasons and Arguments to excite them unto a diligent Attendance . And this he so doth , as in the very last words of this Chapter , to return by an Artificial connexion of his Discourse unto what he had asserted in the Tenth Verse of that foregoing . There are Four general parts of this Chapter . ( 1 ) The Proposition of what he intended to do , or discourse concerning ; with an opposition thereunto of what was by him to be omitted : v. 1 , 2 , 3. ( 2 ) An Excitation of the Hebrews unto singular diligence in attending unto the most perfect Doctrines of Christianity , and making a progress in the Knowledge of Christ. And this he doth from the consideration of the greatness of the Sin , and inevitableness of the Destruction of Apostates . For this sort of Persons do commonly arise from among such , as having received the Truth , and made a Profession thereof , do not diligently endeavour a Progress towards Perfection , according to their Duty . V. 4 , 5 , 6 , 7 , 8. ( 3 ) A Lenifying of the severity of this Commination in respect of its Application unto these Hebrews . For he expresseth his hope that it did not so belong unto them , or that the Sin condemned should be found in them ; or the Punishment threatned fall on them . But the warning it self contained in the Commination , was , as he shews , Good , Wholsome and Seasonable . And of this his Hope and Judgment concerning the Hebrews , he expresseth his Grounds taken from the Righteousness of God , their own Faith and Love , which he prays they may persevere in . V. 9 , 10 , 11 , 12. ( 4 ) An Encouragement unto Faith and Perseverance , from the Example of Abraham , who first received the Promises ; from the Nature of the Promises themselves ; and their Confirmation by the Oath of God , with the Assistance we may have by our Hope in Christ. thereby . V. 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. which last Discourse he issueth in the principal matter he intended to insist upon , whereunto he now returns again , having digressed necessarily into those Exhortations and Arguings from the first Proposals of it in the Eleventh Verse of the foregoing Chapter . In the first part of the Chapter comprised in the three first Verses , there are three things considerable ; ( 1 ) A general Proposition of the Apostles Resolution to proceed unto the more perfect Doctrines of the Gospel , as also of his passing over the first Principles of Christianity : v. 1. ( 2 ) An Amplication of this Proposition , by an Annumeration of those Doctrines which he thought meet at present to pass by the handling of : v. 1 , 2. ( 3 ) A Renovation of his Resolution to pursue his Proposition , with a Submission to the Will and good Pleasure of God , as to the Execution of his Purpose ; the Expression whereof , the present state of these Hebrews peculiarly called him unto . V. 4. Ver. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ideo ; quapropter ; propterea : wherefore ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intermittentes , Ari. vul . Lat. Rhem. intermitting ; as though the Apostle laid these things aside only for the present , with a Resolution to take them up again in this Epistle . But neither doth the word signifie any such thing , nor doth he so do . Relinquentes , Bez. leaving Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emittamus ; or demittamus ; dismissing ; properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arias ; Sermonem initii Christi . Vul. inchoationis Christi ; the word of the Beginning of Christ , as the Rhemists ; very obscurely in Latin ; and in our Language . Erasm. Omisso qui in Christo rudes inchoat Sermone . The word that entreth those that are unskilful , or Beginners in Christ. So also Beza . We ; The Principles of the Doctrine of Christ. Syr : The Beginning of the word of Christ ; For , the word of the Beginning of Christ. The word of ; or that which concerns the Principles of the Doctrine of Christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feramur , Let us be carried on . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us come to ; Arab. let us lift up our selves . Rhem. let us proceed . Ours , let us go on to Perfection . Wherefore leaving the Doctrine of the Beginning of Christ , let us be carried on to Perfection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Wherefore . This Illative manifests that there is a Dependance in what ensues , on what was discoursed of before . That which follows , may be either an Inference from it , or be the Effect of a Resolution occasioned by it . Wherefore ; that is , either this Duty will hence follow ; or seeing it is so , I am thus resolved to do . And this Connexion is variously apprehended on the account of the Ambiguity of the Expression in the Plural Number and first Person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we leaving , let us go on . For in this kind of Expression there is a Rhetorical Communication . And the Apostle either assumes the Hebrews unto himself , as to his work , or joins himself with them as to their Duty . For if the words be taken the first way , they declare his Resolution in Teaching ; if in the latter , their Duty in Learning . And if we take the words in the first way , as expressing the Apostles Resolution as to his own Work , the Inference seems to have an immediate dependance on the Twelfth Verse of the preceding Chapter , passing by the Discourse of the following Verses as a Digression to be as it were included in a Parenthesis . Of whom we have many things to say and hard to be uttered , seeing you are dull in hearing ; I shall therefore for your future Instruction , leave the Principles of the Doctrine of Christ , and go on unto more sublime mysteries , or the Wisdom that we speak among them that are Perfect . For although he had blamed them for their dulness and backwardness in Learning , yet he doth not declare them , at least not all of them , to be such as were uncapable of these mysteries , so as that he ought not to communicate them unto them . This is the meaning of the words , if the Apostle assume the Hebrews unto himself , and if it be his work that is intended . Secondly , If in the latter way the Apostle join himself unto the Hebrews , and it is their Duty which is intended , namely , that they should not always dwell on the first Principles or Lessons of Christianity , but press on unto Perfection , then ( 1 ) This Illative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have respect unto the Time in the first Place , which these Hebrews had enjoyed under the means of growth in the Knowledge of Christ ; on the account whereof he affirms that it might be justly expected concerning them , that they should be Teachers of others . Therefore , saith he , or on the consideration hereof , it is just and equal that you should go on towards Perfection ; which that they would do , he expresseth his Hopes concerning them , v. 9. ( 2 ) It respects also that Negligence and Sloth , and backwardness to learn , which he had reproved in them . As if he had said , Seeing therefore you have hitherto been so careless in the Improvement of the means which you have enjoyed , which hath been no small Fault or Evil in you , but that which hath tended greatly to your disadvantage , now at last stir up your selves unto your Duty , and go on to Perfection . We need not precisely to determine this Connexion , so as to Exclude either Intention . Yea it may be the Apostle having respect unto the preceding Discourse , and considering thereon both the present condition of the Hebrews , as also the necessity that there was of instructing them in the mystery of the Priesthood of Christ , without the Knowledge whereof they could not be freed from their entanglements unto the Aaronical Priesthood and Ceremonies which were yet in Use and Exercise among them , doth intend in this Inference from thence , both his own Duty and theirs ; that he should proceed unto their farther Instruction , and that they should stir up themselves to learn and profit accordingly . This the Duty of his Office and Care of them , and this their Advantage and Edification required . For this alone was the great means and expedient to bring them off in a due manner and upon right grounds , from that compliance with Judaisme , which God would now no longer connive at , nor tolerate the practice of , as that which was inconsistent with the Nature and Design of the Gospel . And it is apparent that before the writing of this Epistle , they were not sufficiently convinced that there was an absolute End put unto all Mosaical Institutions . For notwithstanding their Profession of the Gospel , they still thought it their Duty to abide in the Observation of them . But now the Apostle designs their Instruction in that mystery , which particularly evinceth their Inconsistency with Faith in our Lord Jesus Christ , and Obedience unto him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Omittentes , relinquentes ; we , leaving ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes dimitto , to dismiss , to discharge , or let go , sometimes omitto , missum facio , to omit ; to pass by ; And it is used with respect unto Speech of things that have been already mentioned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Lucian ; omitting these Discourses ; laying aside farther Speech concerning these things . So is it here used by our Apostle . But the signification of the word is to be limited unto the present occasion . For consider the things here spoken of absolutely , and they are never to be left either by Teachers or Hearers . There is a Necessity that Teachers should often insist on the Rudiments , or first Principles of Religion . And this not only with respect unto them who are continually to be trained up in Knowledge from their Infancy , or unto such as may be newly converted ; but also they are occasionally to be inculcated on the minds of those who have made a farther Progress in Knowledge . And this course we find our Apostle to have steered in all his Epistles . Nor are any Hearers so to leave these Principles , as to forget them , or not duely to make use of them . Cast aside a constant regard unto them in their proper Place , and no Progress can be made in Knowledge , no more than a Building can be carried on , when the Foundation is taken away . But respect is had on both sides , unto the present Occasion . Let us not always dwell upon the Teaching and Learning of these things , but omitting them for a Season , as things that you are , or might be well acquainted withall , let us proceed unto what is farther necessary for you . It is the Duty of Ministers of the Gospel to take care not only that their Doctrine they Preach be true , but also that it be seasonable with respect unto the State and Condition of their Hearers . Herein consists no small part of that Wisdom which is required in the Dispensation of the word . Truths unseasonable , are like Showers in Harvest . It is a word spoken in Season , that is Beautiful and Useful . Prov. 25. 11. Yea , every thing is beautiful in its own Time , and not else . Ecclesiast . 3. 11. And two things are especially to be considered by him who would order his Doctrine aright , that his words may be fit , meet , and seasonable . First the Condition of his Hearers , as to their present Knowledge and Capacity . Suppose them to be persons as the Apostle speaks , of full Age , such as can receive and digest strong meat , that have already attained some good Acquaintance with the mysteries of the Gospel . In Preaching unto such an Auditory , if men through want of Ability to do otherwise , or want of Wisdom to know when they ought to do otherwise , shall constantly treat of first Principles , or things common and obvious , it will not only be unuseful unto their Edification , but also at length make them weary of the Ordinance it self . And there will be no better Effect on the other side , where the Hearers being mostly weak , the more abstruse mysteries of Truth are insisted on , without a prudent accommodation of matters suited unto their capacity . It is therefore the Duty of Stewards in the House of God , to give unto his Houshold their proper Portion . This is the blessed Advice our Apostle gives to Timothy . 2 Tim. 2. 15. Study to shew thy self approved unto God , a Work-man that needeth not to be ashamed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rightly cutting out the word of Truth . This is that whereby a Minister may evince himself to be a Work-man that needeth not to be ashamed . If as when the Beasts that were Sacrificed being cut into Pieces , the Priest according to the Law , disposed of the Parts of it unto the Altar , himself , and him that brought it , that each in the Division might have his proper and Legal Portion ; so he give out a due and proper part unto his Hearers , he is an approved Work-man . Others cast all things into Confusion and Disorder , which will at length redound unto their own shame . Now whereas in all Churches , Auditories , or Congregations , there is so great a variety of Hearers with respect unto their present Attainments , Knowledge and Capacities , so that it is impossible that any one should always , or indeed very frequently accommodate his matter and way of Instruction to them all ; it were greatly to be desired that there might be , as there was in the Primitive Church , a Distribution made of Hearers , into several Orders or Ranks , according as their Age , or means of Knowledge do sort them , that so the Edification of all might be distinctly provided for . So would it be , if it were the work of some separately to Instruct those who yet stand in need to be taught the first Principles of the Oracles of God ; and of others to build up towards Perfection those who have already made some Progress in the Knowledge of the Gospel ; or the same work may be done by the same persons at several Seasons . Nor doth any thing hinder , but that those who are strong , may be occasionally present at the Instructions of the weak ; and the latter at the Teachings of the former , both to their great Advantage . In the mean time , until this can be attained , it is the Duty and Wisdom of a Minister , to apply himself in the Doctrine he Preacheth , and the manner of his Delivery , unto the more general State of his Hearers , as by him it is apprehended or known . And as it will be a trouble unto him who esteems it his Duty to go forward in the Declaration of the mysteries of the Gospel , to fear that many stay behind , as being unable to receive and digest the Food he hath provided ; so it should be a shame to them , who can make no Provision but of things trite , ordinary and common , when many perhaps among their Hearers , are capable of feeding on better or more solid Provision . Again , ( 2 ) The Circumstances of the present Time are duely to be considered by them who would Preach Doctrine that should be Seasonable unto their Hearers . And these are many , not here to be particularly insisted on . But those especially of known publick Temptations , of prevalent Errors , and Heresies , of especial Opposition and hatred unto any important Truths , are always to be regarded . For I could easily manifest that the Apostle in his Epistles , hath continually an especial respect unto them all . Neither was a due consideration hereof ever more necessary , than it is in the Dayes wherein we live . And other things may be added of the like Nature unto this purpose . Again ; Some important Doctrines of Truth may in the Preaching of the Gospel , be omitted for a Season ; but none must ever be forgotten or neglected . So deals the Apostle in this Place , and Light hath been sufficiently given us hereinto , by what hath already been discoursed . 2. That which is passed over here , he calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermonem de Christo initiantem . Sermo exordij Christi . Sermo quo instituuntur rudes in Christo. We say , the Principles of the Doctrine of Christ ; I fear somewhat improperly . For the Principles of the Doctrine of Christ indefinitely , must include all , at least the most principal of those which are so : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word ; that is , the Word Preached . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used . 1 Cor. 1. 18. And the Name Christ , is not taken here Personally , neither efficiently , as though , of Christ , should be whereof Christ is the Author , nor Objectively concerning Christ ; but it is taken Metonymically for the Doctrine of the Gospel , and the Profession of that Religion which was taught by him . So that the word of Christ is no more but the Doctrine of the Gospel as Preached and Taught . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth a Limitation of this Doctrine with respect unto some parts of it . That is , those which men usually and ordinarily were first instructed in ; and which from their own Nature it was necessary that so they should be . These are here called the word of the Beginning of Christ. And what these Doctrines are , the Apostle declares particularly in the End of this Verse , and in the next , where we shall enquire into them . They are the same with the first Principles of the Oracles of God , whereof mention was made before . Having declared what for the present he would omit and pass by , although there was some appearance of a necessity to the contrary , the Apostle expresseth what his present design in general was , and what was the End which therein he aimed at . Now this was that , not being retarded by the Repetition or Reinculcation of the things which he would therefore omit , they might , he in Teaching , they in Learning , go on to Perfection . And two things must be considered . ( 1 ) The End intended ; ( 2 ) The manner of pressing towards it . The End is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfection . That is , such a knowledge of the mysterious and sublime Doctrines of the Gospel , as those who were compleatly initiated , and throughly instructed , were partakers of . Of this he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 2. 6. we speak wisdom among the Perfect ; or declare the deep mysteries of the Gospel , the Wisdom of God in a mystery , unto them that are capable of them . It is then a Perfection that the Apostle aims at ; but such as comes under a double Limitation . ( 1 ) From the Nature of the thing its self . It is only an intellectual Perfection , a Perfection of the mind , in Knowledge , that is intended . And this may be where there is not a moral , gracious , sinless Perfection . Yea men may have great Light in their Minds , whilst their Wills and Affections are very much depraved , and their Lives unreformed . ( 2 ) It is a Comparative , and not an absolute Perfection . An absolute Perfection in the Comprehension of the whole mystery of God in Christ , is not by us attainable in this Life . The Apostle denies it concerning himself , Phil. 3. 12. But such a degree and measure as God is pleased to Communicate to Believers in the ordinary use of means , is that which is intended . See Ephes. 4. 12 , 13. Take therefore the Perfection here aimed at , objectively , and it is , the more sublime mysteries of the Gospel which it expresseth ; take it subjectively , it is such a clear Perception of them , especially of those which concern the Person and Offices of Christ , and particularly his Priesthood , as grown Believers do usually attain unto . The manner of arriving at this End , he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in this word is the Rhetorical Communication mentioned . For either he ascribes that unto himself with them , which belonged only unto them ; or that unto them which belonged only unto him ; or what belonged unto them both , but in a different way ; namely , unto him in Teaching , unto them in Learning . Let us be carried on . The word is emphatical , intimating such a kind of progress as a Ship makes when it is under Sail. Let us be carried on ; that is with the full bent of our Minds and Affections , with the utmost Endeavours of our whole Souls . We have abode long enough by the Shore ; let us now hoist our Sails and launch forth into the Deep . And we may hence learn : ( 1 ) That it is a necessary Duty of the Dispensers of the Gospel , to excite their Hearers , by all pressing Considerations , to make a Progress in the Knowledge of the Truth . Thus dealeth our Apostle with these Hebrews . He would not have them always stand at the Porch , but enter into the Sanctuary , and behold the hidden Glories of the House of God. Elsewhere he complains of them who are always Learning , that is in the way of it , under the means of it , but yet by reason of their negligence and carelesness in the Application of their minds unto them , do never come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Tim. 3. 4. to a clear Knowledge , and acknowledgment of the Truth . And in the same Spirit he complains of his Corinthians , for their want of Proficiency in spiritual things , so that he was forced in his dealing with them to dwell still on the Rudiments of Religion . 1 Cor. 3. 1 , 2. In all his Epistles he is continually as it were pressing this on the Churches , that they should labour to grow in Grace , and in the Knowledge of our Lord and Saviour Jesus Christ ; and that they might do so , was the principal matter of his Prayers for them . Ephes. 3. 14 , 15 , 16 , 17 , 18 , 19. Chap. 1. 16 , 17 , 18 , 19. Col. 2. 1 , 2. And they are utter Strangers to his Spirit and Example who are careless in this matter , especially such as perswade and even compel others so to be . Wherefore this Duty is necessary unto Dispensers of the Gospel on sundry Accounts . 1. Because their Hearers do greatly need the Exercise of it . They are apt to be slothful and weary ; many begin to run well , but are quickly ready to faint . There is no reckoning up the occasions hereof , they are so many and various . Weariness of the Flesh , self-conceit of having attained what is sufficient , perhaps more than others , curiosity and itching ears , in attending unto Novelties , dislike of that Holiness and Fruitfulness of Life , with which an increase of Knowledge openly tends unto ; mispending on the one hand , or Covetousness of time for the Occasions of Life on the other ; any prevailing Corruption of Mind or Affections ; the Difficulty that is in coming to the Knowledge of the Truth in a due manner , making the Sluggard cry there is a Lion in the Streets , with other things innumerable , are ready , and able to retard , hinder and discourage men in their progress . And if there be none to excite , warn and admonish them , to discover the variety of the Pretences whereby men in this matter deceive themselves , to lay open the Snares and Dangers which hereby they cast themselves into , to mind them of the Excellency of the things of the Gospel and the Knowledge of them , which are proposed before them , it cannot be but that by these means , their spiritual Condition will be prejudiced , if not their Souls ruined . Yea sometimes men are so captivated under the power of these Temptations and Seductions , and are furnished with such Pleas in the Defence of their own Sloth and Negligence , as that they must be dealt wisely and gently withal in Admonitions concerning them , lest they be provoked , or discouraged . Hence our Apostle having dealt Effectually with these Hebrews about these things , shuts up his Discourse with that blessed Expression of Love and Condescension towards them ; Chap. 13. 22. I beseech you Brethren , suffer the word of Exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So bear with it , as that which however it may be contrary to your present Inclinations , yet proceeds out of tender Love to your Souls , and hath no other End , but your spiritual Advantage . Neither ought this to abate herein the Endeavours of Faithful Ministers , but only give them farther occasion to stir up and exercise their Prudence and Diligence . 2. The Advantages which Professors have by a Progress in the Knowledge of spiritual things , makes it a necessary Duty , to stir them up , and lead them on therein , unto them who are obliged in all things to watch for the good of their Souls . And these Advantages also present themselves in so much variety , that they cannot be here recounted . Mention may be made of some few in a way of Instance . As ( 1 ) Hereon in a way of an Effectual means , depends the security of men from seduction into Heresies , noisome and noxious Errors . Of what sort are they whom we see seduced every day ? Are they not persons who either are bruitishly ignorant of the very Nature of Christian Religion , and the first Principles of it , with which sort the Papists fill the Rolls of their Converts ; or such as having obtained a little superficiary Knowledge , and Confidence therein , without ever laying a firm foundation , or carrying on an orderly superstruction thereon in Wisdom and Obedience ; which sort of men fill up the Assemblies of the Quakers . The Foundation of God standeth sure at all times , God knoweth who are his ; and he will so preserve his Elect , as to render their total seduction impossible . But in an ordinary way , it will be very difficult in such a time as this wherein Seducers abound , false Doctrines are divulged , and speciously obtruded , wherein there are so many Wolves abroad in Sheeps cloathing , and so great an opposition is on all hands made to the Truth of the Gospel , for any to hold out firm and unshaken unto the End , if their minds be not inlaid and fortified with a sound well grounded Knowledge of the mysteries of the Gospel . It is the Teaching of the Spirit , the Unction of the Holy One , whereby we know all necessary Truths , that must preserve us in such a Season . 1 Joh. 2. 27. ( 2 ) Proportionable unto our growth in Knowledge , will be our encrease in Holiness and Obedience . If this at any time fall out otherwise , it is from the sins and wickedness of the persons in whom it is ; in the Nature of the things themselves , they thus depend on one another . See Ephes. 4. 21 , 22 , 23 , 24. Rom. 12. 2. That Ignorance is the Mother of Devotion , is a Maxime that came from Hell to fetch the Souls of men , and carried back multitudes with it , where let it abide . Now the reason why the Improvement of Knowledge , doth tend unto the Improvement of Holiness and Obedience , is because Faith acts its self on Christ only in and by the things which we know , whereby spiritual strength is derived unto us , and we are enabled unto them . ( 3 ) Usefulness in the Church , unto our Families , and amongst all men depends hereon . This needs no other Confirmation than what the Experience of every man will suggest unto him . And if I should design to go over but the principal Advantages which we attain , or may do so , in the growth of spiritual Light and Knowledge , there is not any thing wherein our Faith or Obedience is concerned , nothing that belongs unto our Graces , Duties , or Communion with God , in them or by them , nothing wherein we are concerned in Temptations , Afflictions or Consolation , but might justly be called in to give Testimony thereunto . If therefore the Ministers of the Gospel have any Care for , or any Love unto the Souls of their Hearers ; if they understand any thing of the Nature , of the Office and Work which they have taken on themselves , or the Account they must one day give of the Discharge of it , they cannot but esteem it among the most necessary Duties incumbent on them , to Excite , Provoke , Perswade , and carry on those who are under their Charge , towards the Perfection before described . There is therefore nothing in the whole Combination against Christ and the Gospel which is found in the Papacy , of a more pernicious Nature and Tendency , than is the Design of keeping the People in Ignorance . So far are they from promoting the Knowledge of Christ in the Members of their Communion , as that they endeavour by all means to obstruct it . For not to mention their numerous Errors and Heresies , every one whereof is a diversion from the Truth , and an hindrance from coming to an Acquaintance with it , they do directly keep from them the use of those means whereby alone its Knowledge may be attained . What else means their Prohibition of the People from reading the Scripture in a Language they understand ? The most expeditious Course for the rendring of all Streams unuseful , is by stopping of the Fountain . And whereas all means of the increase of Knowledge are but Emanations from the Scripture , the Prohibition of the use thereof doth effectually evacuate them all . Was this spirit in our Apostle ? Had he this Design ? It is evident to all how openly and frequently he expresseth himself to the contrary . And to his Example ought we to conform our selves . Whatever other occasion of writing he had , the principal subject of his Epistles , is constantly the increase of Light and Knowledge in the Churches , which he knew to be so necessary for them . We may therefore add , 2. The Case of that People is deplorable and dangerous , whose Teachers are not able to carry them on , in the knowledge of the mysteries of the Gospel . The Key of Knowledge may be taken away by Ignorance as well as Malice . And so it is with many . And when Knowledge is perished from their Lips who should preserve it , the People must perish for want of that Knowledge . Hos. 4. 6. Math. 15. 14. 3. In our Progress towards an increase in Knowledge , we ought to go on with Diligence and the full bent of our Wills and Affections . I intend hereby to express the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is of a passive signification denoting the Effect ; Let us be acied , carried on ; but it includes the active use of means for the producing that Effect . And the Duties on our part intended may be reduced unto these Heads . ( 1 ) Diligence in an Application unto the use of the best means for this End. Hos. 6. 7. Those that would be carried on towards Perfection , must not be careless , or regardless of opportunities of Instruction , nor be detained from them by Sloth or Vanity , nor diverted by the businesses and occasions of this world . Both industry in their pursuit , and choice in the preferring of them before secular Advantages and Avocations , are required hereunto . ( 2 ) Intention of mind in the attending unto them . Such persons are neither to be careless of them , nor careless under them . There are who will take no small pains to enjoy the means of Instruction , and will scarce miss an opportunity , that they can reach unto . But when they have so done , there they sit down and rest . It is a shame to consider how little they stir up their minds and understandings , to conceive aright , and apprehend the things wherein they are instructed . So do they continue to hear from day to day , and from year to year , but are not carried on one step towards Perfection . If both heart and head be not set at work , and the utmost Endeavours of our minds improved , in searching , weighing , pondering , learning , treasuring up the Truths that we are taught by any means of Divine Appointment , we shall never make the Progress intended . ( 3 ) There is required hereunto , that our Wills and Affections be sincerely inclined unto , and fixed on the things themselves that we are Taught . These are the principal wings or sails of our Souls , whereby we are or may be carried on in our Voyage . Without this all that we do will amount to nothing , or that which is no better . To love the Truth , the things proposed unto us in the Doctrine of it , to delight in them , to find a goodness , desirableness , excellency , and suitableness unto the condition of our Souls in them , and therefore to adhere and cleave unto them , is that which will make us prosper in our Progress . He that knows but a little and loves much , will quickly know and love more . And he that hath much Knowledge but little Love , will find that he labours in the Fire , for the increase of the one or other . When in the diligent use of means , our Wills and Affections do adhere and cleave with Delight unto the things wherein we are instructed , then are we in our right course ; then if the Holy Gales of the Spirit of God do breath on us , are we in a blessed tendency towards Perfection . 2 Thes. 2. 10. ( 4 ) The diligent practice of what we know is no less necessary unto the Duty pressed on us . This is the next and immediate End of all Teaching and all Learning . This is that which renders our Knowledge our Happiness . If you know these things , happy are ye if you do them . Doing what we know is the great Key to give us an Entrance into knowing what we do not . If we do the will of Christ , we shall know of his word , Joh. 7. 17. And ( 5 ) all these are to be managed , with a certain design , and prospect toward this End of growing in Grace and Knowledge , and that until we arrive at the measure of our Perfection appointed unto us in Jesus Christ. In these ways and by these means , we may attain the Effect directly expressed of being carried on in the increase of spiritual Light and Knowledge , and not without them . Verse 1 , 2. In the remainder of the first Verse and the next that follows , the Apostle declares in particular Instances , what were the things and Doctrines , which he called in general before the Beginning of the Doctrine of Christ , whose farther handling he thought meet at present to omit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Syriack Translation proposeth these words in the way of an Interrogation , Will you again lay another Foundation ? And the Aethiopick , omitting the first Clause ; in the way of a Precept ; Attend therefore again to the Foundation that you dispute not concerning Repentance from dead works , in the Faith of God. But neither the Text nor Scope of the Apostle will bear either of these Interpretations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an numquid rursum ; or whether again ; All others ; non rursum , non iterum ; Arab : nec amplius , not again ; not any more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will you lay another Foundation ; that term of Another , is both needless because of Again that went before , and corrupts the sense , as though a Foundation different from what was formerly laid , were intended . Besides that is made an Expostulation with the Hebrews , which is indeed expressive of the Apostles Intention , fundamentum jacientes ; laying the Foundation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr : unto Repentance from dead works ; and so in all the following Instances . There is no difference among Translators about the rest of the words . Only the Aethiopick , reads Baptism in the singular number , as the Syriack doth , and placeth Doctrine distinctly by way of Apposition . Baptism , Doctrine , and the Imposition of hands . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack renders by an Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection that is from the House of the dead ; that is the Grave , the common dwelling place of the dead ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgement which is for ever ; the Sentence whereof is eternally irrevocable , and whose Execution endures always . Not laying again the foundation of Repentance from dead works ▪ and of Faith towards God , of Baptisms , Doctrine , and the laying on of hands , of the Resurrection of the Dead , and Eternal Judgement . There are two things in these words added concerning the Doctrine of the Principles of Christ , or the first Doctrines of Christianity . ( 1 ) Their general Nature with respect to the whole Truth of the Gospel , metaphorically expressed ; They are the Foundation . ( 2 ) Their Nature in particular is declared in sundry Instances ; not that all of them are mentioned , but these Instances are chosen out to shew of what kind they were . In the first two things are proposed , ( 1 ) The expression of the thing it self intended , which is the Foundation . ( 2 ) The Apostles design with respect unto it , not laying it again . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as was said in this matter Metaphorical ; including an allusion unto an Architect , and his Building . First he lays the Foundation ; and he is a most foolish Builder who either doth not so , or who rests therein , or who is always setting it up and pulling it down , without making a Progress . Indeed that Foundation which is all the Building , which hath not an Edifice erected on it , is no Foundation ; for that which is materially so , becomes so formally only with respect unto the Building upon it . And those who receive the Doctrines of Christ here called the Foundation , if they build not on them , they will prove none unto them whatever they are in themselves . There are two properties of a Foundation . ( 1 ) That it is that which is first laid in every Building . This the natural order of every Building requires . ( 2 ) It is that which bears the whole weight of the superstructure ; the whole and all the parts of it being laid upon it , and firmly united unto it . With respect unto the one or other of these properties , or both , are the Doctrines intended called the Foundation . But in the latter sense they cannot be so . It is Christ himself , and he only , who is so the Foundation as to bear the weight , and to support the whole Building of the Church of God. Isa. 28. 16. Math. 16. 18. 1 Cor. 3. 10 , 11. Ephes. 1. 20 , 21 , 22. 1 Pet. 2. 4 , 5. He is so Personally ; the Life and Being of the Church consisting in its spiritual Union unto his person ; 1 Cor. 12. 12. and Doctrinally , in that all Truth is resolved into what is taught concerning him . 1 Cor. 3. 10 , 11 , 12 , 13. Wherefore it is in allusion unto a Foundation with respect unto its first Property , namely , that it is first laid in the Building , that these Doctrines are called the Foundation . So the Jews term the general principles of their Profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Foundations of the Law ; or the principal Doctrines taught therein . The first Doctrines which are necessary to be received and professed at mens first entrance into Christianity . And the Apostle intends the same things by the threefold expression which he maketh use of . ( 1 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 5. 12. The first Principles of the Oracles of God. ( 2 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 6. 1. and ( 3 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning of the Doctrine of Christ , and the Foundation . Concerning these things he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not laying it again . His saying that he would not lay it again , doth not infer that he himself had laid it before amongst them , but only , that it was so laid before by some or other For it was not by him that they received their first Instruction , nor doth he mention any such thing in the whole Epistle . Whereas he frequently pleads it unto those Churches which were planted by himself . 1 Cor. 3. 5 , 6 , 10. Chap. 4. 15. And it is known from the Story that his Ministry was not used in their first Conversion . But he knew that they had faithful Instructors , who would not leave them unacquainted with these necessary things , and that they would not have been initiated by Baptism , nor admitted into the Church without a Profession of them . Besides they were such , as in general they owned in their former Church State. He might therefore well say , that he would not lay this Foundation again . These things , saith he , you have already been instructed in by others , and therefore I will not , ( as also on other considerations ) go over them again . Wherefore , Let the Hearers of the Gospel carefully look to it , that they learn those things whereof they have had sufficient Instruction ; for if any Evil ensue from their Ignorance of them , they must themselves answer for it . Such Ignorance is their sin , as well as their disadvantage . Preachers may take it for granted , that what they have sedulously and sufficiently instructed their Hearers in , they have also received and learned , because it is through their sinful Negligence if they have not so done . And they are not bound always to wait on some in their Negligences to the disadvantage of others . Secondly , The Apostle declares in particular what were those Doctrinal Principles which he had in general so described , which were taught unto them who were first initiated into Christianity , and which he will not now again insist upon . Repentance from dead works , &c. We must first consider the Order of these words , and then their sense , or the things themselves intended . Some here reckon up six Principles , some make them seven , some but four , and by some they are reduced unto three . The two first are plain and distinct . Repentance from dead works , and Faith towards God. The next that follow are disputed as to their coherence and sense . ( 1 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some read these words with a note of distinction between them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both the Genitive Cases being regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The foundation of Baptisms , and of Doctrine , which are put together by Apposition , not depending one upon another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Preaching of the word . And this was one of the first things wherein Believers were to be instructed , namely , that they were to abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 2. 42. in a constant attendance unto the Doctrine of the Gospel , when preached unto them . And as I shall not assert this Exposition , so I dare not positively reject it , as not seeing any reason cogent to that purpose . But another sense is more probable . Take the words in conjunction , so as that one of them should depend on , and be regulated by the other , and then ( 1 ) we may consider them in their order as they lye in the Original . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . supposing the first to be regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and both the latter by it . The Baptisms of Doctrine and imposition of hands . There were two things peculiar to the Gospel , the Doctrine of it , and the extraordinary Gifts of the Holy Ghost . Doctrine is compared to , and called Baptism . Deut. 32. 2. Hence the People were said to be Baptized unto Moses , when they were initiated into his Doctrines . 1 Cor. 10. 1 , 2. The Baptism of John was his Doctrine ; Acts 19. 3. And the Baptism of Christ was the Doctrine of Christ , wherewith he was to sprinkle many Nations . Isa. 52. 15. This is the first Baptism of the Gospel , even its Doctrine . The other was the Communication of the Gifts of the Holy Ghost . Acts 1. 5. That this and this alone is intended by the laying on of hands , I shall prove fully afterwards . And then the sense would be the foundation of Gospel Baptisms , namely , Preaching and the Gifts of the Holy Ghost . And I know but one Argument against this sense , namely , that it is new and singular . To avoid this , Secondly , The order of-the words must be inverted in their Exposition . Not the Baptisms of Doctrine , but the Doctrine of Baptisms must be intended . But then two things must be observed . ( 1 ) That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baptisms , is not immediately regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation ; and so Baptisms are not asserted absolutely to be a Foundation , as is Repentance from dead works , but only the Doctrine about it is so . ( 2 ) It cannot be readily conceived why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine , should be prefixed unto Baptisms alone , and not to Repentance and Faith , the Doctrines whereof also are intended . For it is not the Grace of Repentance and Faith , but the Doctrine concerning them which the Apostle hath respect unto . There is therefore some peculiar reason why Doctrine should be thus peculiarly prefixed unto Baptisms and the laying on of hands , and not to the other things mentioned . For that Imposition of hands is placed in the same order with Baptisms , the conjunctive Particle doth manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The following Instances are plain , only some would reduce them unto one Principle ; namely , the Resurrection of All unto Judgement . There is therefore in these words , nothing peculiar , nor difficult , but only whatconcerns Baptisms , and the Imposition of hands , the Doctrine whereof is specified . Now I cannot discover any just reason hereof , unless it be , that by Baptisms , and the Imposition of hands , the Apostle intendeth none of those Rudiments of Christian Religion wherein men were to be first instructed , but those Rites whereof they were made Partakers who were so instructed . As if the Apostle had said , These Principles of the Doctrine of Christ , namely , Repentance , Faith , the Resurrection and Judgement , are those Doctrines wherein they are to be instructed , who are to be Baptized , and to have hands laid on them . According to this sense , the words are to be read as in a Parenthesis . Not laying again the Foundation of Repentance from dead works , and of Faith towards God , ( namely , the Doctrine of Baptismes , and of the Imposition of hands ) of the Resurrection from the Dead , and Eternal Judgement . When men began to attend unto the Gospel , and thereon to give up their Names to the Church , there were certain Doctrines that they were throughly to be instructed in , before they were admitted unto Baptism ; see Gal. 6. 6. These being the Catechetical Rudiments of Christian Religion , are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Doctrines that were to be taught in order unto the Administration of those Rites . Taking this for the design of the Apostle in the words , as is most probable , there are four Instances given of those principal Rudiments of Christian Religion , wherein all men were to be instructed before they were admitted unto Baptism , who came thereunto in their own personal Right , having not been made Partakers thereof by their Covenant Right through the Profession of their Parents in their Infancy . These were persons to be fully instructed in before their solemn Initiation ; the Doctrine concerning them being thence called the Doctrine of Baptisms and of the Imposition of hands , because previously necessary unto the Administration of these Rites . There is a difficulty I confess that this Exposition is pressed with , from the use of the word in the Plural number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Baptisms ; but this equally concerns all other Expositions , and shall be spoken unto in its proper place . And this I take to be the sense of the words , which the design of the place and manner of expression lead us unto . But yet because sundry Learned Men are otherwise minded , I shall so explain the words , as that their meaning may be apprehended , supposing distinct heads of Doctrine to be contained in them . Our next work is to consider the particular Instances in their order . And the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Repentance from dead works . This was taught in the first place unto all those who would give up themselves to the Discipline of Christ and the Gospel . And in the Teaching hereof , both the Nature and Necessity of the Duty were regarded . And in the Nature of it two things were declared , and are to be considered . ( 1 ) What were dead works ; and ( 2 ) what is Repentance from them . This expression of dead works , is peculiar unto our Apostle , and unto this Epistle . It is no where used but in this place , and Chap. 9. 14. And he useth it in Answer unto what he elsewhere declares , concerning mens being dead in Sin by Nature . Ephes. 2. 1 , 5. Col. 2. 13. That which he there ascribes unto their persons , here he attributeth unto their works . These Peter calls mens old Sins ; namely , which they lived in before their Conversion : 2 Pet. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forgetting that he was purged from his old sins . He hath respect unto what is here intended . They were before their Initiation , instructed in the Necessity of forsaking the sins wherein they lived before their Conversion ; which he calls their old or former Sins ; which he hath also respect unto 1 Epist. Chap. 4. 3. For the Time past of our lives may suffice us to have wrought the will of the Gentiles , when we walked in Lasciviousness , Lusts , Excess of Wine , Revellings , Banquettings , and abominable Idolatries . The necessity of Repentance from these and the like sins , was taught them , and which they made Profession of before they were admitted unto Baptism ; wherein they received a Token of their being purged from them . And a relapse into these sins , which men had openly professed their Repentance , and Relinquishment of , was ever esteemed dangerous , and by some absolutely pernicious , whereon great Contests in the Church did ensue . For the Controversie was not whether men falling into any sin , yea any open or known sin after Baptism , might repent , which none was ever so foolishly proud as to deny : But the Question was about mens open falling again into those sins , suppose Idolatry , which they had made a publick Profession of their Repentance from , before their Baptism . And it came at last to this ; not whether such men might savingly Repent , obtain Pardon of their sins and be saved ; but whether the Church had Power to admit them a second time to a publick Profession of their Repentance of these sins , and so take them again into full Communion . For some pleaded , that the Profession of Repentance for these sins , and the Renunciation of them , being indispensably necessary antecedently unto Baptism , in them that were adult ; the obligation not to live in them at all being on them who were Baptised in their Infancy , Baptism alone was the only Pledge the Church could give of the Remission of such sins ; and therefore where men fell again into those sins , seeing Baptism was not to be repeated , they were to be left unto the mercy of God , the Church could receive them no more . But whereas the numbers were very great , of those who in time of Persecution fell back into Idolatry , who yet afterwards returned and professed their Repentance , the major part , who always are for the many , agreed that they were to be received , and reflected with no small severity on those that were otherwise minded . But whereas both parties in this difference run into Extreams , the Event was pernicious on both sides , the one in the Issue losing the Truth and Peace , the other the Purity of the Church . The sins of unregenerate persons whereof Repentance was to be expressed before Baptism , are called dead works , in respect of their Nature and their End. For as to their Nature they proceed from a principle under the Power of Spiritual death ; they are the works of Persons dead in Trespasses and Sins . All the moral actings of such Persons with respect unto a supernatural End are dead works , being not enlivened by a vital Principle of spiritual Life . And it is necessary that a Person be spiritually living before his works will be so . Our walking in Holy Obedience is called the Life of God. Ephes. 4. 18. That is the Life which God requires , which by his especial Grace he worketh in us , whose Acts have him for their Object and their End. Where this Life is not , persons are dead , and so are their works , even all that they do with respect unto the Living God. And they are called so , 2dly , with respect unto their End ; they are mortua because mortifera ; dead because deadly ; they procure death and end in death . Sin when it is finished bringeth forth Death . Jam. 1. 15. They proceed from death Spiritual , and end in death Eternal . On the same account are they called unfruitful works of Darkness . Ephes. 5. 11. They proceed from a principle of Spiritual Darkness , and end in Darkness Everlasting . We may therefore know what was taught them concerning these dead works ; namely , their Nature and their Merit . And this includes the whole Doctrine of the Law , with Conviction of sin thereby . They were taught that they were sinners by Nature , dead in sins , and thence Children of wrath . Ephes. 2. 1 , 2 , 3. That in that Estate the Law of God condemned both them and their works , denouncing Death and Eternal destruction against them . And in this sense with respect unto the Law of God , these dead works do comprise their whole course in this world , as they did , their best as well as their worst . But yet there is no doubt an especial respect unto those great outward Enormities which they lived in during their Judaisme , even after the manner of the Gentiles . For such the Apostle Peter writing unto these Hebrews describes their Conversation to have been , 1 Pet. 3. 3. as we shewed before . And from thence he describes what a blessed Deliverance they had by the Gospel . 1 Pet 1. 18 , 20 , 21. And when he declares the Apostacy of some to their former courses , he shews it to be like the returning of a Dog to his Vomit , after they had escaped them that live in Error , and the Pollutions that are in the world through Lust. 2 Pet. 2. 18 , 19 , 20 , 21 , 22. These were the works which Converts were taught to abandon , and a Profession of Repentance for them was required of all before their Initiation into Christian Religion , or they were received into the Church . For it was not then as now , that any one might be admitted into the Society of the Faithful , and yet continue to live in open sins unrepented of . Secondly , That which is required , and which they were taught with respect unto these Dead works , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Repentance . Repentance from dead works is the first thing required of them who take upon them the Profession of the Gospel , and consequently the first Principle of the Doctrine of Christ as it is here placed by the Apostle . Without this whatever is attempted or attained therein , is only a Dishonour to Christ , and a Disappointment unto men . This is the method of Preaching , confirmed by the Example and Command of Christ himself . Repent and believe the Gospel , Math. 4. 17. Mark 1. 15. And almost all the Sermons that we find , not only of John the Baptist in a way of preparation for the declaration of the Gospel , as Math. 3. 2. but of the Apostles also in pressing the actual Reception of it on the Jews and Gentiles , laid this as their first Principle , namely , the Necessity of Repentance . Acts 2. 38. Chap. 3. 19. Acts 14. 15. Thence in the Preaching of the Gospel it is said , that God Commandeth all men to repent , Acts 17. 30. And when the Gentiles had received the Gospel , the Church at Hierusalem glorified God saying , Then hath Grd also to the Gentiles granted Repentance unto Life , Acts 11. 18. Again this is expressed as the first issue of Grace and Mercy from God towards men by Jesus Christ , which is therefore first to be proposed unto them . God exalted him and made him a Prince and a Saviour to give Repentance unto Israel , Acts 5. 31. And because it is the first , it is put Synecdochically , for the whole work of Gods Grace by Christ. God having raised up his Son Jesus hath sent him to bless you , in turning every one of you from his Iniquities , Acts 3. 26. It is therefore evident that this was the first Doctrinal principle as to their own Duty which was pressed on , and fixed in the minds of men , on their first Instruction in the Gospel . And in the Testimonies produced , both the Causes of it , and its general Nature are expressed . For ( 1 ) Its supream original Cause is the good Will , Grace , and Bounty of God. He grants , and gives it to whom he pleaseth of his own good Pleasure . Acts 11. 18. ( 2 ) It is immediately collated on the Souls of men by Jesus Christ , as a fruit of his Death , and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father . He gives Repentance to Israel ; Acts 3. 31. The Soveraign disposal of it is from the Will of the Father , and the actual Collation of it , is an Effect of the Grace of the Son. And ( 3 ) the Nature of it is expressed in the Conversion of the Gentiles . It is unto Life , Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel , and the Necessity whereof was pressed on them , was unto Life ; that is such as had saving Conversion unto God accompanying of it . This kind of Repentance is required unto our Initiation in the Gospel state . Not an empty Profession of any kind of Repentance , but real Conversion unto God , is required of such persons . But moreover we must consider this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Repentance , in its own Nature , at least in general , that we may the better understand this first Principle of Catechetical Doctrine . In this sense it respects ; ( 1 ) The Mind and Judgement ; ( 2 ) The Will and Affections , And ( 3 ) The Life or Conversation of men . 1. It respects the Mind and Judgement , according to the Notation of the word , which signifies a Change of Mind , or an after Consideration and Judgement . Men whilst they live in dead works , under the Power of Sin , do never make a right Judgement , concerning either their Nature , their Guilt , or their End. Hence are they so often called to remember and consider things aright , to deal about them with the Reason of men , and for want thereof are said to be Foolish , Bruitish , Sottish , and to have no Understanding . The Mind is practically deceived about them . There are Degrees in this Deceit , but all sinners are actually more or less deceived . No men whilst the Natural Principle of Conscience remains in them , can cast off all the Convictions of sin . Rom. 2. 14 , 15. That it is the Judgement of God , that those who commit such things are worthy of death . Rom. 1. 32. But yet some there are who so far despise these Convictions , as to give up themselves unto all sin with Delight and Greediness . See Ephes. 4. 17 , 18 , 19. Practically they call Good Evil , and Evil Good ; and do judge either that there is not that Evil in sin which is pretended ; or however , that it is better to enjoy the Pleasures of it for a Season , than to relinguish or forego it on other Considerations . Others there are who have some farther sense of those Dead works . In particular they judge them Evil , but they are so intangled in them , as that they see not the Greatness of that Evil , nor do make such a Judgement concerning it , as whereon a Reliquishment of them should necessarily ensue . Unto these two heads in various Degrees may all Impenitent sinners be reduced . They are such as despising their Convictions , go on in an unbridled course of Licentiousness , as not judging the Voyce , Language and Mind of them worth enquiring into ; Others do in some measure attend unto them , but yet practically they refuse them , and embrace motives unto Sin , turning the Scale on that side , as Occasion , Opportunities , and Temptations do occur . Wherefore the first thing in this Repentance , is a through Change of the Mind and Judgement concerning these Dead works . The Mind by the Light and Conviction of saving Truth , determines clearly and steadily , concerning the true Nature of Sin , and its demerit ; that it is an Evil thing and bitter to have forsaken God thereby . Casting on tall Prejudices , laying aside all Pleas , Excuses , and Palliations , it finally concludes , Sin , that is , all and every Sin , every thing that hath the Nature of Sin , to be universally evil ; Evil in its Self , Evil to the Sinner , Evil in its present Effects , and future Consequents , Evil in every kind , shamefully Evil , incomparably Evil , yea the only Evil , or all that is Evil in the world . And this Judgement it makes with respect unto the Nature and Law of God , to its own Primitive and present depraved Condition , unto present Duty , and future Judgement . This is the first thing required unto Repentance , and where this is not there is nothing of it . 2. It respects the Will and Affections . It is our Turning unto God ; our turning from him being in the bent and inclination of our Wills and Affections unto Sin. The Change of the Will , or the taking away of the Will of sinning , is the principal part of Repentance . It is with respect unto our Wills that we are said to be dead in Sin , and alienated from the Life of God. And by this Change of the Will , do we become dead unto Sin. Rom. 6. 2. That is , whatever remainder of Lust or Corruption there may be in us , yet the Will of sinning is taken away . And for the Affections it works that Change in the Soul , as that quite contrary Affections shall be substituted and set at work with respect unto the same Object . There are Pleasures in Sin , and also it hath its wages . With respect unto these , those that live in dead works , both delight in Sin , and have complacency in the Accomplishment of it . These are the Affections which the Soul exerciseth about Sin committed , or to be committed . Instead of them , Repentance , by which they are utterly banished , sets at work Sorrow , Grief , Abhorrency , Self detestation , Revenge , and the like Afflictive Passions of mind . Nothing stirs but they affect the Soul with respect unto Sin. 3. It respects the course of Life or Conversation . It is a Repentance from dead works , that is in the Relinquishment of them . Without this no profession of Repentance is of any worth or use . To profess a Repentance of Sin , and to live in Sin , is to mock God , deride his Law , and deceive our own Souls . This is that Change which alone doth or can evidence the other internal Changes of the Mind , Will and Affections to be real and sincere . Prov. 28. 13. Whatever without this is pretended , is false and Hypocritical ; like the Repentance of Judah , not with the whole heart but feignedly . Jerem. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a lye in it ; for their works answered not their words . Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required . And hereunto three things are necessary . ( 1 ) A full Purpose of Heart for the Relinquishment of every Sin. This is cleaving unto the Lord with Purpose of Heart . Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein , David confirmed it with an Oath . Psal. 119. 106. Every thing that will either live or thrive must have a Root , on which it grows , and whence it springs . Other things may occasionally bud and put forth , but they wither immediately . And such is a Relinquishment of Sin from occasional Resolutions . Upon some smart of Conviction , from Danger , Sickness , Trouble , Fear , Affliction , there blooms in the minds of many a suddain Resolution to forsake Sin , and as suddainly for the most part it fades again . True Repentance firms a steady and unshaken resolution in the Heart , which respects the forsaking of all Sin , and at all Times or Occasions . ( 2 ) Constant Endeavours to actuate and fulfill this purpose . And these Endeavours respect all the Means , Causes , Occasions , Temptations , leading unto Sin , that they may be avoided , opposed , and Deliverance obtained from them ; as also all means , advantages , and furtherance of those Graces and Duties which are opposed to these Dead works that they may be improved . An Heartless unactive Purpose , is that which many take up withall and ruine their Souls by . Where therefore there is not a sedulous Endeavour by Watchfulness and Diligence , in the constant use of all means to avoid all dead works in all their concerns from their first Rise and Principle to their finishing or Consummation , there is no True Repentance from them . ( 3 ) An actual Relinquishment of all sins in the course of our walking before God. And hereunto is required ( 1 ) not an absolute freedom from all Sin , for there is no man living who doth good and sinneth not . ( 2 ) No absolute and precise deliverance even from great Sins , whereinto the Soul may be surprized by the Power of Temptations . Examples to the contrary abound in the Scripture . But yet such Sins , when any is overtaken with them , ought ( 1 ) to put the Sinner upon a severe enquiry whether his Repentance were sincere and saving . For where it is , usually the Soul is preserved from such Falls . 2 Pet. 1. 10. And ( 2 ) put him upon the renewing his Repentance , with the same Care , Diligence , Sorrow and Humiliation as at the first . But ( 1 ) it is required that this property of Repentance be prevalent against the common sins of the world , mens old Sins which they lived in before their Conversion . Those Sins which are expresly declared in the Gospel to be inconsistent with the Profession , Ends and Glory of it , it wholly excludes . 1 Cor. 6. 9 , 10. 2 Cor. 6. 16. 1 Joh. 3. 14 , 15. And ( 2 ) against a course in any Sin or Sins , either spiritual or fleshly , internal or external . 1 Joh. 3. 9. Rom. 6. 2. ( 3 ) For the most part against all outward Sins in the course of our Conversation in the world , in which things our Sincerity or Perfection is exercised . And these things were necessary to be touched on , to manifest the Nature of this first Principle wherein men are to be instructed . There is no Interest in Christ or Christian Religion to be obtained , without Repentance from Dead works ; nor any orderly entrance into a Gospel Church State , without a credible Profession thereof . This was one of the first things that was preached unto Sinners , as was before declared ; and without a compliance herewith they were not further to be treated with . For ( 1 ) The Lord Christ came not only to save men from their Sins , but to turn them from their Sins ; to turn them from their Sins , that they may be saved from them ; when he comes out of Sion as a Redeemer , a Deliverer , a Saviour , he turns away ungodliness from Jacob ; that is , he turns Jacob from ungodliness , Rom. 11. 26. namely by Repentance . This was one principal End of the Birth , Life , Death , and Exaltation of Christ. His work in all these was to make Peace and Reconciliation between God and Man. Hereunto belongeth the Slaying , Destruction , or removal of the Enmity that was between them . This with respect unto God , was done by the Attonement he made , the Sacrifice he offered , and the Price of Redemption that he paid . 2 Cor. 5. 21. But the whole work is not hereby compleated . The Enmity on our part also must be taken away , or Reconciliation will not be finished . Now we were Enemies in our minds by wicked works , Col. 1. 21. and thereby alienated from the Life of God , Ephes. 4. 18. The removal hereof consists in this Repentance . For that is our turning unto God , upon the Terms of Peace tendred unto us . They therefore do but deceive their own Souls , who trust unto Peace with God on the Mediation of Christ , who are not at Peace with God in their own Souls by Repentance ; For the one is not without the other . As he who is at Peace with God on his own part by Repentance , shall never fail of Peace from God by the Attonement ; for he that so lays hold on his Arm and Strength that he may have Peace shall be sure to obtain it , Isa. 27. 3. So without this whatever Notions men may have of Reconciliation with God , they will find him in the issue as devouring Fire , or Everlasting Burnings . All Doctrines , Notions , or Perswasions , that tend to alleviate the necessity of that personal Repentance which was before described , or would substitute any outward Pennance , or Corporeal , pecuniary poenal Satisfaction in the room thereof , are pernicious to the Souls of men . And there is nothing so much to be dreaded or abhorred as a pretence taken unto Sin , unto any Sin without Repentance , from the Grace or Doctrine of the Gospel . Shall we continue in Sin , saith our Apostle , that Grace may abound ? God forbid . Those who do so and thereby turn the Grace of God into Lasciviousness , are among the number of them whose Damnation sleepeth not . ( 2 ) That any person living in Sin without Repentance , should have an Interest in Christ or Christian Religion , is inconsistent with the Glory of God , the Honour of Jesus Christ , and would render the Gospel , if taught therein , a Doctrine fit to be rejected by all men . For where is the Glory of the Righteousness or Holiness of God , if impenitent Sinners may be accepted with him ? Besides that it is contrary unto the whole Declaration of himself , that he will not acquit the Guilty , that he will not justifie the wicked , nor accept the ungodly , it hath an absolute inconsistency with the especial Righteousness of his Nature , and which he exerciseth as the supream Rector and Judge of all , that any such persons should approach before him , or stand in his sight . Psal. 5. 4 , 5 , 6. Rom. 1. 32. And for the Lord Jesus Christ , it would plainly make him the Minister of Sin , the thought whereof our Apostle so detests . Gal. 2. 17. Nay a supposition hereof would make the coming of Christ , to be the greatest means of letting in , and increasing Sin on the world , that ever was since the fall of Adam . And the Gospel must then be looked on as a Doctrine meet to be abandoned by all wise and sober persons , as that which would tend unavoidably to the debauching of mankind , and the ruine of humane Society . For whereas it doth openly and avowedly propose and declare the Pardon and remission of Sin , of all sorts of Sin , to all sorts of persons that shall believe and obey it , if it did this without annexing unto its Promise , the Condition of Repentance , never was there , nor can there be so great an Encouragement unto all sorts of Sin and Wickedness . There is much to that purpose in the Doctrines of Purgatory , Pennances , and Satisfactions , whereby men are taught that they may come off from their Sins , at a cheaper rate than Eternal Ruine , without that Repentance which is necessary . But this is nothing in comparison to the mischief which the Gospel would produce if it did not require Repentance from dead works . For besides those innumerable Advantages that otherwise it hath to evidence it self to be from God , whereas these other pretences are such as wise and considering men may easily look through their daubing and see their ground of falshood , the Gospel doth certainly propose its Pardon freely without money and without price ; and so on this supposition would lay the Reins absolutely free on the Neck of Sin and Wickedness , whereas those other Fancies are burdened and charged with such inconveniencies , as may lay some Curb upon them in easie and carnal minds . Wherefore , I say , on such a false and cursed supposition it would be the Interest of wise and sober men , to oppose and reject the Gospel , as the most effectual means of overflowing the world with Sin and Ungodliness . But it doth not more fully condemn Idolatry , or that the Devil is to be worshipped , than it doth any such Notion or Apprehension . It cannot be denied but that some men may , and it is justly to be feared that some men do abuse the Doctrine of the Gospel to countenance themselves in a vain expectation of Mercy and Pardon , whilst they willingly live in a course of Sin. But as this in their management is the principal means of their Ruine , so in the Righteous Judgement of God it will be the greatest Aggravation of their Condemnation . And whereas some have charged the Preachers of Gospel Grace , as those who thereby give Countenance unto this presumption , it is an Accusation that hath more of the hatred of Grace in it , than of the Love of Holiness . For none do , nor can press the Relinquishment of Sin , and Repentance of it , upon such assured grounds and with such cogent arguments , as those by whom the Grace of Jesus Christ in the Gospel is fully opened and declared . From what hath been discoursed , we may enquire after our own Interest in this great and necessary Duty ; to assist us wherein , I shall yet add some farther Directions . As , 1. Repentance is twofold ; ( 1 ) Initial , ( 2 ) Continued in our whole course ; and our Enquiry is to be after our Interest in both of them . The former is that whose general Nature we have before described , which is the door of entrance into a Gospel state , or a Condition of Acceptance with God in and through Christ. And concerning it we may observe sundry things . 1. That as to the Properties of it ; it is , ( 1 ) Solemn ; a Duty that in all its circumstances is to be fixed and stated . It is not to be mixed only with other Duties , but we are to set our selves on purpose , and engage our selves singularly unto it . I will not say , this is so essential unto it , that he can in no sense be said sincerely to have repented , who hath not separately and distinctly been exercised herein for some season ; yet I will say , that the Repentance of such a one will scarce be ever well cleared up unto his own Soul. When the Spirit of Grace is poured out on men , they shall mourn apart , Zach. 12. 12 , 13 , 14. That is , they shall peculiarly and solemnly separate themselves to the right discharge of this Duty between God and their Souls . And those who have hitherto neglected it , or failed herein , may be advised solemnly to address themselves unto it , whatever hopes they may have , that they have been carried through it already . There is no loss of Time , Grace , nor Comfort , in the solemn Renovation of initial Repentance . ( 2 ) Universal , as to the object of it . It respects all Sin , and every Sin , every crooked path , and every step therein . It absolutely excludes all reserves for any Sin. To profess Repentance , and yet with an express reserve for any Sin , approacheth very near the great Sin of Lying to the Holy Ghost . It is like Ananias his keeping back part of the Price when the whole was devoted . And these Soul-destroying Reserves which absolutely overthrow the whole Nature of Repentance , do commonly arise from one of these pretences or occasions . ( 1 ) That the Sin reserved is small , and of no great importance . It is a little one . But true Repentance respects the Nature of Sin , which is in every Sin equally , the least as well as the greatest . The least reserve for Vanity , Pride , Conformity to the world , inordinate Desires or Affections , utterly overthrow the Truth of Repentance , and all the benefits of it . ( 2 ) That it is so useful as that , at least at present , it cannot be parted withall . So Naaman would reserve his bowing before the King in the House of Rimmon , because his Honours and Preferments depended thereon . So is it with many in their course of Life , or Trading in the world ; some advantages by crooked ways seem as useful to them as their right hand , which they cannot as yet cut off and cas● from them . This therefore they have a secret reserve for , though it may not be express , yet real and effectual . But he who in this case will not part with a right Eye , or a right hand , must be content to go with them both into Hell fire . ( 3 ) Secresie . That which is hidden from every Eye , may be left behind . Some sweet morsel of this kind , may yet be rolled under the Tongue . But this is an Evidence of the grossest Hypocrisie , and the highest Contempt of God who seeth in secret . ( 4 ) Uncertainty of some things whether they are Sins or no. It may be some think , such neglects of Duty , such compliances with the World , are not Sins ; and whereas themselves have not so full a Gonviction of their being sinful , as they have of other Sins which are notorious and against the Light of Nature , only they have just reason to fear they are Evil , this they will break through , and indulge themselves in them . But this also impeacheth the Truth of Repentance . Where it is sincere , it engageth the Soul against all Appearance of Evil. And one that is truly humbled , hath no more certain Rule in his walking , than not to do what he hath just cause to doubt whether it be lawful or no. True Repentance therefore is universal and inconsistent with all these reserves . Secondly , Unto the same End , that we may be acquainted with our own Interest in this initiating Repentance , We must consider the Season when it is wrought . And this is , ( 1 ) Upon the first Communication of Gospel Light unto us by the Holy Ghost . Christ sends him to convince us of Sin and Righteousness and Judgement , Joh. 16. 8. And if upon the first participation of Light and Conviction by the Holy Ghost , this Repentance is not wrought in us , it is to be feared that we have missed our Season . And so it falls out with many . They receive Light and Convictions but use them unto other ends . They put them it may be upon a Profession and a Relinquishment of some ways , and parties of men , but farther they use them not . Their first proper end is to work our own Souls unto saving Repentance , and if we miss their first Impressions , their power and efficacy for that end is hardly recoverable . ( 2 ) It never fails on the first saving view of Iesus Christ as crucified , Zech. 12. 10. It is impossible that any one should have a saving view of Christ crucified , and not be savingly humbled for Sin. And there is no one single Trial of our Faith in Christ whether it be genuine or no , that is more natural than this ; What have been the effects of it , as to Humiliation and Repentance ? Where these ensue not upon what we account our Believing , there we have not had a saving view of Christ crucified . Thirdly , Whereas we call this Repentance initial , we must consider that it differs not in Nature and Kind from that which we ought to be exercised in whilst we are in this world , whereof afterwards . That which we intend thereby is the Use of Repentance in our first admission into an Interest in a Gospel State. And with respect hereunto its duration may be considered ; concerning which we may observe , ( 1 ) That with some , especially in extraordinary cases , this Work and Duty may be over in a day as to its initiating use and efficacy . So was it with many Primitive Converts , who at the same time were savingly humbled and comforted by the Promises of the Gospel . Acts 2. 37 , 38 , 39 , 40 , 41 , 42. Acts 16. 31 , 32 , 33 , 34. Now although in such persons the things we have ascribed unto this Repentance , are not wrought formally and distinctly , yet are they all wrought virtually and radically , and do act themselves on all future occasions . ( 2 ) Some are held longer unto this Duty as it is initiating . Not only did Paul continue three days and nights under his sore distress without relief , but others are kept days and weeks and months oft-times in the discharge of this Duty , before they have a refreshing entrance given them thereby into an Estate of Spiritual Rest in the Gospel . There is therefore no measure of Time to be allotted unto the solemn attendance unto this Duty , but only this , that none faint under it , wax weary of it , or give it over , before there be thereby administred unto them an entrance into the Kingdom of God. And these confiderations of the Nature of Repentance from dead works as it is initiating , may give us some direction in that necessary enquiry concerning our own personal Interest in it . Now there are several ways whereby men miss their Duty with respect unto this first Principle , and thereby ruine their Souls Eternally . ( 1 ) Some utterly despise it . Such are the presumptuous Sinners mentioned , Deut. 29. 19 , 20. As they disregard the Curse of the Law , so they do also the Promise of the Gospel , as unto any Repentance or Relinquishment of Sin with respect unto them . Such Folly and bruitish Foolishness possesseth the minds of multitudes , that they will have some expectation of benefit by the Gospel , and will give it an outward compliance , but will not touch on the very first thing which it indispensibly requireth of all that intend any concernment in it . It were easie to open and aggravate this deplorable folly ; but I must not stay on these things . ( 2 ) Some will repent in their dead works but not from them . That is , upon Convictions , Afflictions , Dangers , they will be troubled for their Sins , make confession of them , be grieved that they have contracted such guilt and danger , with Resolutions to forgo them . But yet they will abide in their Sins and dead works still . So Pharaoh more than once repented him in his Sins , but never had Repentance from them . And so it was expresly with the Israelites themselves , Psal. 78. 34 , 35 , 36 , 37. And this kind of Repentance ruines not fewer Souls than the former total contempt of it . There are not a few unto whom this kind of Repentance stands in the same stead all their days , as Confession and Absolution doth to the Papists , it gives them present ease , that they may return to their former Sins . ( 3 ) Some repent from dead works in some sense , but they repent not off them . They will come through the Power of their Convictions to a Relinquishment of many of their old Sins , as Herod did upon the Preaching of John Baptist , but are never truly and savingly humbled for Sin absolutely . Their Lives are changed , but their Hearts are not renewed . And their renunciation of Sin is always partial , whereof before . There are many other ways whereby men deceive their Souls in this matter , which I must not now insist upon . Secondly , This Repentance in the Nature and Kind of it , is a Duty to be continued in the whole course of our Lives . It ceaseth as unto those especial Acts which belong unto our Initiation into a Gospel state , but it abides as too our orderly preservation therein . There must be no End of Repentance , until there is a full End of Sin. All Tears will not be wiped from our Eyes , until all Sin is perfectly removed from our Souls . Now Repentance in this sense may be considered two ways . ( 1 ) As it is a stated constant Duty of the Gospel ; ( 2 ) As it is Occasional . 1. As it is stated , it is our humble mournful walking with God under a sense of Sin , continually manifesting its self in our Natures and Infirmities . And the Acts of this Repentance in us , are of two sorts : ( 1 ) Direct and immediate ; ( 2 ) Consequential and dependant . The former may be referred unto two Heads . ( 1 ) Confession . ( 2 ) Humiliation . These a truly penitent Soul will be continually exercised in . He whose Heart is so lifted up on any pretence , as not to abide in the constant exercise of these acts of Repentance , is one whom the Soul of God hath no delight in . The other which are immediate acts of Faith , but inseparable from these , are ( 1 ) Supplications for the Pardon of Sin , ( 2 ) Diligent watchfulness against Sin. It is evident how great a share of our walking with God consists in these things , which yet I must not enlarge upon . 2. This continued Repentance is Occasional when it is heightned unto a singular solemnity . And these occasions may be referred unto three heads : ( 1 ) A Personal surprisal into any great actual Sin. Such an occasion is not to be passed over with the ordinary actings of Repentance . David upon his fall , brings his renewed Repentance into that solemnity as if it had been his first Conversion to God. On that account he deduceth his personal Sins from the Sin of his Nature , Psal. 51. 5. besides many other circumstances whereby he gave it an extraordinary Solemnity . So Peter upon the denial of his Master wept bitterly , which with his following Humiliation and the Renovation of his Faith , our Saviour calls his Conversion , Luke 22. 23. A new Conversion of him who was before really converted . There is nothing more dangerous unto our Spiritual state , than to pass by particular Instances of Sin , with the general Duties of Repentance . ( 2 ) The Sin or Sins of the Family or Church whereunto we are related , calls unto us to give a Solemnity unto this Duty . 2 Cor. 7. 11. The Church having failed in the business of the incestuous offender , when they were convinced by the Apostle of their sinful miscarriage therein , most solemnly renew their Repentance towards God. ( 3 ) Afflictions and sore Trials call for this Duty , as we may see in the issue of all things between God and Job , Chap. 42. 6. And lastly , We may observe that this Repentance is a Grace of the Spirit of Christ , a Gospel Grace , and therefore whatever unpleasantness there may be in its Exercise unto the Flesh , it is sweet , refreshing , satisfactory , and secretly pleasant unto the inner man. Let us not be deterred from abiding and abounding in this Duty . It is not a morose , tetrical , severe self-maceration , but an humble , gracious , mournful walking with God , wherein the Soul finds rest , sweetness , joy and peace , being rendred thereby compliant with the Will of God , benigne , useful , kind , compassionate towards men , as might be declared . The necessity of a profession of this Repentance from dead works , in order unto an Admission into the Society of the Church , that an evidence be given of the Power and Efficacy of the Doctrine of Christ in the Souls of men , that his Disciples may be visibly separated by their own profession from the world that lies in Evil , and be fitted for Communion among themselves in love , hath been elsewhere spoken unto . The second instance of the Doctrinal Foundation supposed to be laid among the Hebrews , is of Faith towards God. And this principle with that foregoing , are coupled together by the conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Repentance and of Faith. Neither ought they to be , nor can they be severed . Where the one is , there is the other , and where either is not , there is neither , whatever be pretended . He repenteth not , who hath not Faith towards God : and he hath no Faith towards God who repenteth not . And in this expression where Repentance is first placed and Faith in God afterwards , only the distinction that is between them , but neither an order of Nature in the things themselves , nor a necessary order in the teaching of them is intended . For in order of Nature Faith towards God must precede Repentance from dead works . No man can use any Argument to prevail with others unto Repentance , but it must be taken from the Word of the Law or the Gospel , the Precepts , Promises and Threatnings of them . If there be no Faith towards God with respect unto these things , whence should Repentance from dead works arise , or how can the necessity of it be demonstrated ? Besides , that the order of nature among the things themselves is not here intended , is evident from hence , in that the very last principles mentioned concerning the Resurrection from the dead and Eternal Judgement , are the principal Motives and Arguments unto the very first of them , or the necessity of Repentance , as our Apostle declares fully Acts 1. 30 , 31. But there is some kind of order between these things with respect unto profession , intended . For no man can , or ought to be esteemed to make a due profession of Faith towards God , who doth not first declare his Repentance from dead works . Nor can any other have the comfort of Faith in God , but such as have in themselves some evidence of the sincerity of their Repentance . Wherefore omitting any farther consideration of the order of these things , we must enquire what is here intended by Faith in God. Now this cannot be Faith in the most general notion of it , because it is reckoned as a principle of the Doctrine of Christ. But Faith in God absolutely taken , is a Duty of the Law of Nature . Upon an acknowledgment of the Being of God , it is thereby required that we believe in him as the first Eternal Truth , that we submit unto him and trust in him , as the Soveraign Lord , the Judge and Rewarder of all . And a defect herein was the beginning of Adam's transgression . Wherefore Faith in this sense cannot be called a principle of the Doctrine of Christ , which wholly consists in supernatural Revelations . Nor can it be so termed with respect unto the Jews in particular . For in their Judaisme they were sufficiently taught Faith in God , and needed not to have been instructed therein as a part of the Doctrine of Christ. And there is a distinction put by our Saviour himself , between that Faith in God which they had , and the peculiar Faith in himself which he required , Joh. 14. 1. Ye believe in God , believe also in me . Besides , where these two Repentance and Faith are elsewhere joyned together , as they are frequently , it is an especial sort of Faith in God that is intended . See Luke 24. 46 , 47. Acts 19. 4. Chap. 20. 21. It is therefore Faith in God as accomplishing the promise unto Abraham in sending Jesus Christ , and granting pardon or remission of Sins by him , that is intended . The whole is expressed by , Repent and believe the Gospel , Mark 1. 15. That is the tidings of the Accomplishment of the Promise made to the Fathers , for the deliverance of us from all our Sins by Jesus Christ. This is that which was pressed on the Hebrews by Peter in his first Sermon unto them ; Acts 2. 30 , 39. Chap. 3. 25 , 26. Hence these two principles are expressed , by Repentance towards God , and Faith towards our Lord Jesus Christ , Acts 20. 21. As Repentance is here described by the terminus a quo ; it is Repentance from dead works ; so there it is described by its terminus ad quem ; it is Repentance towards God , in our turning unto him . For those who live in their Lusts and Sins , do it not only against the command of God , but also they place them , as to their affections and expectation of satisfaction , in the stead of God. And this Faith in God is there called by way of Explication , Faith towards our Lord Jesus Christ ; that is , as he in whose giving and sending the Truth of God was fulfilled , and by whom we believe in God , 1 Pet. 1. 21. This therefore is the Faith in God here intended ; namely , that whereby we believe the Accomplishment of his promise , in sending his Son Jesus Christ to dye for us , and to save us from our Sins . And this the Lord Christ testified unto in his own personal Ministry . Hence our Apostle says , that he was the Minister of the Circumcision for the truth of God , to confirm the promises made unto the Fathers , Rom. 15. 8. And this he testified unto them , Joh. 8. 24. I said therefore unto you , that you shall dye in your sins ; for if you believe not that I am be , you shall dye in your sins ; and that because they rejected the promise of God made unto the Fathers concerning him , which was the only foundation of Salvation . And this was the first thing that ordinarily our Apostle preached in his dispensation of the Gospel , 1 Cor. 15. 3. For I delivered unto you first of all , how that Christ dyed for our sins according to the Scriptures . He taught the thing it self , and the relation it had unto the promise of God recorded in the Scripture . That this is the Faith in God here intended , I prove by these Reasons : ( 1 ) Because this indeed was that Faith in particular which in the first preaching of the Gospel unto these Hebrews they were taught and instructed in . And therefore with respect unto it our Apostle says , that he would not lay again the foundation . The first calling of the Church among them was by the Sermons of Peter and the rest of the Apostles ; Acts 2. 3 , 4 , 5. Now consult those Sermons , and you shall find the principal thing insisted on in them , was the accomplishment of the promises made to Abraham and David , which they exhorted them to believe . This therefore was that Faith in God which was first taught them , and which our Apostle hath respect unto . ( 2 ) Because it was the want of this Faith which proved the ruine of that Church . As in the Wilderness , the unbelief which they perished for , respected the Faithfulness of God in the accomplishment of his promise with respect to the Land Canaan ; so the Unbelief which the body of the people now perished for , dying in their Sins and for them , respected the accomplishment of the great Promise of sending Jesus Christ , which things the Apostle compares at large Chap. 3. This then was that which he here minds the Hebrews of , as the principal foundation of that profession of the Gospel which they had taken on them . And we may observe , that Faith in God , as to the accomplishing of the great Promise in sending his Son Jesus Christ to save us from our Sins , is the great fundamental Principle of our Interest in and Profession of the Gospel . Faith in God under this formal consideration , not only that he hath sent and given Jesus Christ his Son , but that he did it in the Accomplishment of his Promise , is required of us . For whereas he hath chosen to glorifie all the Properties of his Nature in the Person and Mediation of Christ , he doth not only declare his Grace in giving him , but also his Truth in sending him according unto his word . And this was that which holy persons of old did glorifie God in an especial manner upon the account of , Luke 1. 54 , 55. ver . 68 , 69 , 70 , 71 , 72 , 73 , 74 , 75. And there is nothing in the Gospel that God himself , our Lord Jesus Christ , and the Holy Apostles do more insist upon than this , that God had fulfilled his Promise in sending his Son into the world . On this one thing depends all Religion , the Truth of the Bible , and all our Salvation . If it be not evident that God hath accomplished his Promise , the whole Bible may pass for a Fable ; for it is all built on this supposition , that God gave and hath accomplished it ; the first being the foundation of the Old Testament , and the latter of the New. And there are sundry things that signalize our Faith in God with respect hereunto . As 1. This promise of sending Jesus Christ was the first express ingagement that God ever made of his Faithfulness and Veracity unto any Creatures . He is Essentially faithful and true ; but he had not ingaged himself to act according unto those properties in his dealing with us in a way of Love and Grace , calling for Trust and Confidence in us , before he gave the promise concerning Christ , Gen. 3. 15. This therefore was the spring and measure of all other subsequent promises . They are all of them but new assurances thereof , and according as it fares with that , so it must do with all the rest . God gave out this Promise as that whereon he would depend the Honour and Glory of his Fidelity in all other Promises that he should make . As we find him true or failing herein , so he expects our Faith and Trust in all his other Promises should be . Hence this was the first and immediate object of Faith in man after the Fall. The first thing proposed unto him , was to believe in God , with respect unto his faithfulness in the future accomplishment of this Promise ; and Faith concerning its actual accomplishment is the first thing required of us . Besides this Promise hung longest on the File before its Accomplishment . There was not less than four thousand years between its giving and its performance . And many things happened during that season , whereby both its self , and Faith on God thereon , were greatly signalized . For ( 1 ) More and greater Objections against the Truth of it , more Temptations against it were raised and managed , than against all other Promises whatever . This long suspension of its fulfilling gave such Advantages to Sathan in his opposition unto it , that he prevailed against every expectation , but that of Faith tried and more precious than Gold. And the Saints themselves had a great exercise in the disappointments which many of them fell into , as to the time of its accomplishment . It is not unlikely that most of them looked for it in their own days ; great therefore was the Trials of all sorts about it . ( 2 ) It was All that the true Church of God had to live upon during that long season , the sole foundation of its Faith , Obedience and Consolation . It is true , in progress of time God added other Promises , Precepts and Institutions , for the direction and instruction of the Church ; but they were all built on this one Promise , and all resolved into it . This gave life and signification unto them , therewith were they to stand and fall . ( 3 ) This was that the world broke off from God upon , and by rejecting it , fell into all confusion and misery . The Promise being given unto Adam was indefinitely given to mankind . And it was suited unto the Reparation of their lost condition , yea their investiture into a better state . And this increased the wrath and malice of Sathan . He saw that if they applied themselves to the Faith hereof , his former success against them was utterly frustrated . Wherefore he again attempts them to turn them off from the relief provided against the misery he had cast them into . And as to the generality of mankind he prevailed in his attempt . By a Relinquishment of this Promise , not believing of it , not retaining it in their minds , they fell into a second Apostasie from God. And what disorder , darkness , confusion , yea what an Hell of horror and misery they cast themselves into , is known . And this consideration greatly signalizes Faith in God with respect to this Promise . ( 4 ) The whole Church of the Jews , rejecting the Accomplishment of this Promise , utterly perished thereon . This was the Sin which that Church died for , and that indeed which is the foundation of the ruine of all Unbelievers who perish under the Dispensation of the Gospel . It will be said , it may be , that this Promise being now actually accomplished , and that taken for granted , we have not the like concern in it , as they had who lived before the said Accomplishment . But there is a mistake herein . No man believes aright that the Son of God is come in the Flesh , but he who believes that he came in the Accomplishment of the Promise of God , unto the Glory of his Truth and Faithfulness . And it is from hence that we know aright both the occasion , original , cause , and end of his coming : which whoso considereth not , his pretended Faith is in vain . 2. This is the greatest Promise that God ever gave to the Children of men , and therefore Faith in him with respect hereunto , is both necessary unto us , and greatly tends unto his Glory . Indeed all the concernments of Gods glory in the Church , and our Eternal welfare are wrapped up herein . But I must not enlarge hereon . Only we must add , that the consideration of the Accomplishment of this Promise is a great incouragement and supportment unto Faith with respect unto all other Promises of God. Never was any kept so long in Abeyance , the state of the Church and design of God requiring it . None ever had such opposition made to its Accomplishment . Never was any more likely to be defeated by the Unbelief of men ; all Faith in it being at length renounced by Jews and Gentiles , which if any thing , or had it been suspended on any condition , might have disappointed its event . And shall we think that God will leave any other of his Promises unaccomplished ? That he will not in due time ingage his omnipotent Power and infinite Wisdom in the discharge of his Truth and Faithfulness ? Hath he sent his Son after four thousand years expectation , and will he not in due time destroy Antichrist , call again the Jews , set up the Kingdom of Christ gloriously in the world , and finally save the Souls of all that sincerely believe ? This great instance of Divine Fidelity , leaves no room for the Objections of Unbelief as unto any other Promises under the same assurance . Thirdly , The third principle according to the order and sense of the words laid down before , is , the Resurrection of the dead . And this was a fundamental principle of the Judaical Church , indeed of all Religions properly so called in the world . The twelve Articles of the Creed of the present Jews , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the Messiah ; that is , the time will come when God will send the Messiah and restore all things by him . This under the Old Testament respected that Faith in God which we before discoursed concerning . But the present Jews notwithstanding this profession , have no interest herein . For not to believe the Accomplishment of a Promise when it is fulfilled , as also sufficiently revealed and testified unto to be fulfilled , is to reject all Faith in God concerning that Promise . But this they still retain an appearance and profession of . And their thirteenth Article is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revivisication or Resurrection from the dead . And the Faith hereof being explained and confirmed in the Gospel , as also sealed by the great Seal of the Resurrection of Christ , it was ever esteemed as a chief Principle of Christianity , and that whose admittance is indispensably necessary unto all Religion whatever . And I shall first briefly shew how it is a fundamental Principle of all Religion , and then evidence its especial relation unto that taught by Jesus Christ , or declare how it is a fundamental Principle of the Gospel . And , as to the first , it is evident that without its Acknowledgment , all Religion whatever would be abolished . For if it be once supposed or granted that men were made only for a frail mortal life in this world , that they have no other continuance assigned to their Being , but what is common to them with the Beasts that perish ; there would be no more Religion amongst them , than there is among the Beasts themselves . For as they would never be able to solve the difficulties of present temporary Dispensations of Providence , which will not be reduced unto any such known visible rule of Righteousness , abstracting from the compleatment of them hereafter , as of themselves to give a firm apprehension of a Divine , Holy , Righteous Power in the government of the Universe ; so take away all consideration of future Rewards and Punishments , which are equally asserted in this and the ensuing Principle ; and the Lusts of men would quickly obliterate all those notions of a Deity , as also of good and evil in their practice , which should preserve them from Atheism and Bestiality . Neither do we ever see any man giving himself up to the unbelief of these things , but that immediately he casts off all considerations of any publick or private good , but what is centred in himself , and the satisfaction of his Lusts. But it will be asked , whether the belief of the Immortality of the Soul be not sufficient to secure Religion , without the addition of this Article of the Resurrection . This indeed some among the ancient Heathens had faint apprehensions of , without any guess at the Resurrection of the body . And some of them also who were most steady in that perswasion , had some thoughts also of such a Restauration of all things as wherein the bodies of men should have their share . But as their thoughts of these things were fluctuating and uncertain , so was all their Religion also , and so it must be on this Principle . For there can be no Reconciliation of the Doctrine of future Rewards and Punishments to be righteously administred , unto a supposition of the separate everlasting subsistence of the Soul only . That is , Eternal Judgment cannot be on satisfactory grounds believed , without an antecedent acknowledgment of the Resurrection of the dead . For what Justice is it , that the whole of blessedness or misery should fall on the Soul only , where the body hath had a great share in the procurement of the one , or the other ? or that , whereas both concur unto the doing of Good or Evil , the Soul only should be rewarded or punished ? especially considering what influence the body hath into all that is Evil , how the satisfaction of the flesh is the great inducement unto Sin on the one hand , and what it often undergoeth and suffereth for that which is good ? Shall we think that God gave Bodies to the holy Martyrs , only to endure unexpressible Tortures and Miseries to death for the sake of Christ , and then to perish for ever ? And this manifesteth the great degeneracy the Jewish Church was now fallen into ; For a great number of them were Apostatized into the Atheisme of denying the Resurrection of the dead . And so confident were they in their Infidelity , as that they would needs argue and dispute with our Saviour about it , by whom they were confounded ; but after the manner of obstinate Infidels , not converted , Math. 22. 23 , 24. &c. This was the principal Heresie of the Sadducees , which drew along with it those other foolish Opinions , of denying Angels and Spirits , or the subsistence of the Souls of men in a separate condition . Acts 23. 8. For they concluded well enough , that the continuance of the Souls of men would answer no design of Providence or Justice , if their bodies were not raised again . And whereas God had now given the most illustrious testimony unto this truth in the Resurrection of Christ himself , the Sadducees became the most inveterate Enemies unto him and Opposers of him . For they not only acted against him , and those who professed to believe in him , from that Infidelity which was common unto them with most of their Country-men ; but also because their peculiar Heresie was everted and condemned thereby . And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of Religion whatever , and to have their Lusts inflamed by them into the utmost intemperance . They therefore were the first stirrers up and fiercest pursuers of the Primitive persecutions , Acts 4. 1 , 2. The Sadducees came upon the Apostles , being grieved that they taught the people , and preached through Jesus the Resurrection from the dead . The overthrow of their private Heresie was that which enraged them , Chap. 5. 17 , 18. Then the High Priest rose up , and all that were with him , which is the Sect of the Sadducees , and were filled with indignation , and laid their hands on the Apostles and put them in the common Prison . And an alike rage were the Pharisees put into about their Ceremonies , wherein they placed their especial interest and glory . And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great Sects , to divide them in their Counsels and Actings , who were before agreed on his destruction on the common account of his preaching Jesus Christ , Acts 23. 6 , 7 , 8 , 9. This Principle therefore both upon the account of its importance in its self , as also of the opposition made unto it among the Jews by the Sadducees , the Apostle took care to settle and establish in the first place , As those truths are in an especial manner to be confirmed , which are at any time peculiarly opposed . And they had reason thus to do ; for all they had to preach unto the world turned on this hinge , that Christ was raised from the dead , whereon our Resurrection doth unavoidably follow , so as that they confessed that without an eviction and acknowledgment hereof , all their preaching was in vain , and all their Faith who believed therein was so also , 1 Cor. 15. 12 , 13 , 14. This therefore was always one of the first Principles which our Apostle insisted on in the preaching of the Gospel ; a signal instance whereof we have in his discourse at his first coming unto Athens . First he reproves their Sins and Idolatries , declaring that God by him called them to Repentance from those dead works . Then taught them Faith in that God who so called them by Jesus Christ ; confirming the necessity of both by the Doctrine of the Resurrection from the dead , and future judgement , Acts 17. 18 , 23 , 24 , 30 , 31. He seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel . And this was necessary to be spoken concerning the nature and necessity of this Principle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Resurrection of the dead . It is usually expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Resurrection only , Mark 12. 18. Luke 20. 27 , 33. Joh. 11. 24. Math. 22. 23 , 28. For by this single expression , the whole was sufficiently known and apprehended . And so we commonly call it the Resurrection without any addition . Sometimes it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 4. 2. The Resurrection from the dead , that is , the state of the dead . Our Apostle hath a peculiar expression , Chap. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They received their dead from the Resurrection ; that is , by virtue thereof , they being raised to Life again . And sometimes it is distinguished with respect unto its consequents , in different persons , the good and the bad . The Resurrection of the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , John 5. 29. the Resurrection of Life , that is , which is unto Life Eternal , the means of entrance into it . This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Resurrection of the Just , Luke 14. 14. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Life of the dead , or the Resurrection of the dead , was used to express the whole blessed estate which ensued thereon to Believers . If by any means I might attain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Resurrection of the dead . This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a living again ; as it is said of the Lord Christ distinctly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 14. 9. He rose and lived again , or he arose to life . With respect unto wicked men it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Resurrection of Judgement , or unto Judgement , Joh. 5. 29. Some shall be raised again to have Judgement pronounced against them , to be sentenced unto punishment . Reserve the unjust against the day of Judgement to be punished , 2 Pet. 2. 9. And both these are put together , Dan. 12. 2. And many of them that sleep in the dust of the Earth shall awake , some to Everlasting Life , and some to shame and Everlasting contempt . This truth being of so great importance , as that nothing in Religion can subsist without it , the Apostles very diligently confirmed it in the first Churches . And for the same cause it was early assaulted by Sathan , denied and opposed by many . And this was done two ways . ( 1 ) By an open denial of any such thing , 1 Cor. 15. 12. How say some among you , that there is no Resurrection of the dead . They wholly denied it as a thing improbable and impossible , as is evident from the whole ensuing disputation of the Apostle on that subject . ( 2 ) Others there were , who not daring to oppose themselves directly unto a principle so generally received in the Church , they would still allow the expression , but put an Allegorical Exposition upon it , whereby they plainly overthrew the thing intended . They said the Resurrection was past already , 2 Tim. 2. 18. It is generally thought that these men Hymeneus and Philetus placed the Resurrection in Conversion , or Reformation of Life , as the Marcionits did afterwards . What some imagine about the Gnosticks is vain . And that the reviving of a new Light in us , is the Resurrection intended in the Scripture , some begin to mutter among our selves . But , that as Death is a separation or sejunction of the Soul and the Body , so that the Resurrection is a re-union of them in and unto Life , the Scripture is too express for any one to deny , and not virtually to reject it wholly . And it may be observed , that our Apostle in both these cases , doth not only condemn these Errors as false , but declares positively that their admission overthrows the Faith , and renders the preaching of the Gospel vain and useless . Now this Resurrection of the dead , is the Restauration by the Power of God , of the same numerical body which died , in all the essential and integral parts of it , rendring it , in a re-union of or with the Soul , immortal , or of an Eternal duration in blessedness or misery . And , The Doctrine of this Resurrection is a fundamental principle of the Gospel , the Faith whereof is indispensibly necessary unto the Obedience and Consolation of all that profess it . I call it a principle of the Gospel , not because it was absolutely first revealed therein . It was made known under the old Testament , and was virtually included in the first promise . In the Faith of it , the Patriarchs lived and died , and it is testified unto in the Psalms and Prophets . With respect hereunto did the Ancients confess that they were Strangers and Pilgrims in this world , seeking another City and Country , wherein they should live with God for ever ; They desired and looked for an heavenly Country , wherein their persons should dwell , Heb. 11. 16. And this was with Relation to Gods Covenant with them , wherein , as it follows , God was not ashamed to be called their God. That is , their God in Covenant , which Relation could never be broken ; and therefore our Saviour proves the Resurrection from thence , because if the dead rise not again , the Covenant Relation between God and his people must cease , Math. 22. 31 , 32. Hence also did they take especial care about their dead bodies , and their burial , not meerly out of respect unto natural order and decency , but to express their Faith of the Resurrection . So our Apostle says , that by Faith Joseph gave commandment concerning his bones , Chap. 11. 12. And their disposal into a burying place is rehearsed by Stephen as one fruit of their Faith , Acts 7. 15 , 16. Job gives testimony unto his Faith herein , Chap. 19. 25 , 26. So doth David also , Psal. 15. 17. and in sundry other places . And Isaiah is express to the same purpose , Chap. 26. 19. Thy dead shall live , together with my dead body shall they arise : awake and sing , ye that dwell in dust : for thy dew is as the dew of Herbs , and the Earth shall cast out the dead . This God proposeth for the comfort of the Prophet , and all those who were either persecuted or slain in those days for Righteousness sake . Their Resurrection is both directly and emphatically expressed . And whereas some would wrest the words to signifie no more but the deliverance and exaltation of those who were in great distress , yet they must acknowledge that it is expressed in allusion to the Resurrection of the dead , which is therefore asserted in the words , and was believed in the Church . The same also is taught in Ezekiels vision of the vivification of dry bones , Chap. 37. which although it declared the Restauration of Israel from their distressed condition , yet it did so with allusion to the Resurrection at the last day , without a supposition of the faith whereof , the vision had not been instructive . And many other testimonies to the same purpose might be insisted on . I do not therefore reckon this a principle of the Doctrine of the Gospel , absolutely and exclusively unto the Revelations of the Old Testament , but on three other reasons . 1. Because it is most clearly , evidently and fully taught and declared therein . It was as sundry other important truths , made known under the Old Testament , sparingly and obscurely . But Life and Immortality with this great means of them both , were brought to light by the Gospel , 2 Tim. 1. 10. all things concerning them being made plain , clear and evident . 2. Because of that solemn confirmation and pledge of it which was given in the Resurrection of Christ from the dead . This was wanting under the Old Testament , and therefore the Faith of men might oft-times be greatly shaken about it . For whereas death seized on all men , and that penally in the execution of the sentence of the Law , whence they were for fear of it , obnoxious to bondage all their days , Heb. 2. 14 , 15. they had not received any pledge or instance of a recovery from its power , or the taking off that sentence and penalty . But Christ dying for us , and that directly under the Sentence and Curse of the Law , yet conquering both Death and Law , being raised again , the pains or bonds of death being loosed , hath given a full confirmation and absolute assurance of our Resurrection . And thus it is said , that he brought Life and Immortality to light by abolishing of death , 2 Tim. 1. 10. that is , the power of it , that it should not hold us for ever under its dominion , 1 Cor. 15. 54 , 55 , 56 , 57. 3. Because it hath a peculiar influence into our Obedience under the Gospel . Under the Old Testament the Church had sundry motives unto Obedience taken from temporal things , namely , prosperity and peace in the Land of Canaan , with deliverance out of troubles and distresses . Promises hereof made unto them the Scripture abounds withal , and thereon presseth them unto Obedience , and diligence in the Worship of God. But we are now left unto promises of Invisible and Eternal things , which cannot be fully enjoyed but by virtue of the Resurrection from the dead . And therefore these promises are made unspeakably more clear and evident , as also the things promised unto us , than they were unto them , and so our motives and incouragements unto Obedience , are unspeakably advanced above theirs . This may well therefore be esteemed as an especial principle of the Doctrine of the Gospel . And 1. It is an animating principle of Gospel Obedience , because we are assured thereby that nothing we do therein shall be lost . In general the Apostle proposeth this as our great encouragement , That God is not unrighteous to forget our work and labour of love , ver . 10. and shews us the especial way whereby it shall be remembred . Nothing is more fatal unto any endeavours , than an apprehension that men do in them spend their strength in vain , and their labour for nought . This makes the Hands of men weak , their Knees feeble , and their Hearts fearful . Nor can any thing deliver us from a slothful despondency , but an assurance that the fruit of our endeavours shall be called over again . And this is given us alone by the Faith of the Resurrection of the dead , when they shall awake again , and sing , who dwell in the dust ; and then shall the Righteous be had in everlasting remembrance . Let no man fear the loss of his work , unless it be such as the Fire will consume , when it will be to his advantage to suffer that loss , and to have it so consumed . Not a good thought , word or work , but shall have a new Life given unto it , and have as it were a share in the Resurrection . 2. We are assured hereby that such things shall not only be remembred , but also rewarded . It is unto the Righteous , as we have observed , not only a Resurrection from the dead , but a Resurrection unto Life , that is Eternal , as their Reward . And this is that which either doth or ought to give Life and Diligence unto our Obedience . So Moses in what he did and suffered for Christ , had respect unto the recompence of reward , Heb. 11. 26. God hath put this declaration hereof into the foundation of all our Obedience in the Covenant . I am thy exceeding great reward , Gen. 15. 1. And at the close of it , the Lord Jesus doth not think it enough to declare that he will come himself , but also that his reward is with him , Rev. 22. 12. Some have foolishly supposed that this Reward from God must needs infer Merit in our selves , whereas Eternal Life is the Gift of God through Jesus Christ , and not the wages of our works , as Sin is of death , Rom. 6. 23. It is such reward as is absolutely a free gift , a gift of Grace ; and if it be by Grace , then it is no more of works , otherwise Grace is no more Grace , and if it be of works , then it is no more Grace , otherwise work is no more work , Rom. 11. 6. The same thing cannot be of Works and Grace also , of our own Merit , and of the free Gift of God. And others , it is to be feared , under a mistaken pretence of Grace , do keep off themselves from a due respect unto this gracious reward , which the Lord Christ hath appointed as the blessed issue and end of our Obedience . But hereby they deprive themselves of one great motive and encouragement thereunto , especially of an endeavour that their Obedience may be such , and the fruits of it so abound , that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day . For whereas he hath designed in his own Grace and Bounty to give us such a glorious Reward , and intendeth by the Operation of his Spirit to make us fit to receive it , or meet for the Inheritance of Saints in Light , Col. 1. 12. our principal respect unto this Reward , is , that we may receive it with an advantage of Glory and Honour unto our Lord Jesus . And the consideration hereof , which is conveyed unto us through the Faith of the Resurrection , is a chief animating principle of our Obedience . 2. It hath the same respect unto our Consolation , For if in this Life only we have hope in Christ , then are we of all men most miserable , 1 Cor. 15. 19. that is , if we regard only outward things in this world , Reproaches , Scornings , Revilings , Troubles , Persecutions , have been the Lot of most of them who so hoped in Christ. But is this all which we shall have from him or by him ? probably as to outward things it will prove so to most of us in this world , if it come not to greater extremities : Then are we of all men most miserable ; But stay awhile . These things will be all called over again , at the Resurrection , ( and that is time enough ) and all things be put into another posture . See 2 Thes. 1. 6 , 7 , 8 , 9 , 10. We have therefore no reason to despond for what may befall us in this life , nor at what distress this flesh we carry about us may be put unto . We are it may be sometimes ready to faint , or to think much of the pains we put our selves unto in Religious Duties , especially when our bodies being weak and crazie , would willingly be spared , or of what we may endure and undergo ; but the day is coming that will recompence and make up all . This very flesh which we now thus employ under its weaknesses , in a constant course of the most difficult duties , shall be raised out of the dust , purified from all its infirmities , freed from all its weaknesses , made incorruptible and immortal , to enjoy rest and glory unto Eternity . And we may comfort our selves with these words , 1 Thes. 4. 18. Fourthly , The fourth principle mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the immediate consequent of the Resurrection of the dead . Men shall not be raised again to live another Life in this world , and as it were therein to make a new adventure , but it is to give an account of what is past , and to receive what they have done in the body whether it be good or evil . And because there are no outward visible transactions between God and the Souls of men after their departure out of this world , nor any alteration to be made as to their Eternal state and condition , this Judgement is spoken of as that which immediately succeeds death its self , Heb. 9. 27. It is appointed to all men once to dye , and after this the Judgement . This Judgement is sure , and there is nothing between death and it , that it takes notice of . But as to some there may be a very long space of time between the one and the other ; neither shall Judgement be administred until after the Resurrection from the dead , and by means thereof : And when all the race of mankind appointed thereunto have lived and died according to their allotted seasons , then shall Judgement ensue on them all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for a condemnatory Sentence . Therefore some think that it is only the Judgement of wicked and ungodly men that is intended . And indeed the day of Judgement is most frequently spoken of in the Scripture with respect thereunto . See 2 Thes. 1. 7 , 8 , 9 , 10. Jude 14 , 15. 2 Pet. 2. 4. And this is partly because the remembrance of it is suited to put an awe upon the fierceness , pride and rage of the spirits of men , rushing into Sin as the Horse into the battel ; and partly that it might be a relief unto the godly under all , either their persecutions from their cruelty , or temptations from their prosperity . But in reality the Judgement is general , and all men both good and bad must stand in their lot therein . We shall all stand before the Judgement-seat of Christ ; as it is written , As I live saith the Lord every knee shall bow to me , Rom. 14. 10 , 11. And this is that which is here intended . As the Resurrection of the dead that precedes belongs to all , so doth the Judgement that follows . And this our Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word of the same original and signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the eleventh fundamental Article of the Jewish present Creed . Two of the Targums as a supplement of that Speech which they suppose defective , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4. 8. And Cain said to his brother Abel , add a disputation between the Brothers about Eternal Judgement , with Rewards and Punishments , which they suppose Cain to have denied and Abel to have asserted . And as there is no doubt but that it was one principal Article of the Faith of the Church before the Flood , so it is probable that it was much opposed and derided by that corrupt , violent , and wicked generation which afterwards perished in their Sins . Hence Enochs Prophecy and Preaching among them was to confirm the Faith of the Church therein , Jude 14 , 15. And probably the hard speeches which are specified as those which God would severely revenge , were their contemptuous mockings and despisings of Gods coming to Judgement , as Peter plainly intimates , 2 Pet. 3. 3 , 4 , 5. This seems to be the great controversie which the Church before the Flood had with that ungodly generation , namely , whether there were a future Judgement or no ; in the contempt whereof the world fell into all profligacy of abominable wickednesses . And as God gave testimony to the truth in the Prophecy of Enoch , so he visibly determined the whole matter on the side of the Church in the Flood , which was an open pledge of Eternal Judgement . And hence those words , the Lord cometh , became the Appeal of the Church in all Ages , 1 Cor. 16. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects not the duration of this Judgement , but it s ●●d and effect . For it shall not be of a perpetual duration and continuance , which to fancy , is both absurd in nature , and inconsistent with the proper end of it , which is , to deliver men over into their everlasting Lot and Portion . And it is both curious , needless and unwarrantable to enquire of what continuance it shall be , seeing God hath given no Revelation thereof . Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter . Neither do we know , as to time or continuance what will be necessary therein , to the conviction and confusion of impenitent sinners , or as to the demonstration of his own Righteousness and Glory . It may be esteemed an easie , but will be found our safest wisdom to silence even our thoughts and enquiries in all things of this nature , where we cannot trace the express foot-steps of Divine Revelation . And this Judgement is called Eternal ; ( 1 ) In opposition to the temporal Judgements which are , or have been passed on men in this world , which will be all then called over again and revised . Especially it is so with respect unto a threefold Judgement . First , That which passed upon the Lord Christ himself , when he was condemned as a Malefactor and Blasphemer . He never suffered that sentence to take place quietly in the world , but from the first he sent his Spirit to argue , reason , and plead his cause in the world , Joh. 16. 9 , 10 , 11. This he ever did and ever will maintain by his Church . Yet is there no absolute determination of the case . But when this day shall come , then shall he condemn every tongue that was against him in Judgement , and all his Adversaries shall be confounded . 2ly , All those condemnatory sentences whether unto death or other punishments , which almost in all Ages have been given against his Disciples or true Believers . With the thoughts and prospect hereof , did they always relieve themselves under false Judgements and cruel Executions . For they have had Trials of cruel mockings and scourgings , yea moreover of bond and imprisonment ; they have been stoued and sawn in sunder , tempted and slain with the Sword , have wandred about in Sheep-skins and Goat-skins , being destitate , afflicted , tormented , not accepting deliverance , ( upon the worlds terms ) that they might obtain a better Resurrection ; as Heb. 11. 35 , 36 , 37. In all these things they possessed their Souls in patience , following the example of their Master , committing themselves unto him that judgeth righteously , 1 Pet. 2. 23. 3ly , The false sentences which under their provocations professors have passed on one another , see 1 Cor. 4. 3 , 4 , 5. ( 2 ) Because it is Judicium inevitabile , an unavoidable sentence which all men must stand or fall by . For it is appointed unto all men once to dye , and after that is the Judgement . This Judgement is no more avoidable unto any than death it self , from which the experience of some thousands of years leaves unto men no hope of escape . ( 3 ) Because in it and by it an unchangeable determination of all mens estate and condition is made for Eternity . The Judgement which disposeth of men unalterably into their Eternal estate , whether of Blessedness or of Misery . Two things must be yet farther spoken unto , to clear this great principle of our Faith. First the general nature of this Eternal Judgement , and then the Evidences we have of its truth and certainty . 1. The general concerns of this Eternal Judgement are all of them plainly expressed in the Scripture , which declare the nature of it . ( 1 ) As to its time , there is a determined and unalterable day fixed for it ; God hath appointed a day wherein he will judge the world in Righteousness , Acts 17. 31. And this time is commonly called the day of Judgement , Matth. 10. 15. Chap. 11. 22 , 24. Chap. 12. 32. Mark 6. 11. 2 Pet. 2. 9. 1 Joh. 4. 17. And this day being fixed in the foreknowledge and determinate counsel of God , can no more be either hastened or deferred , than God himself can be changed . Until this appointed time comes , whatever falls out , he will satisfie his Wisdom and Glory in his ordinary government of the world , enterwoven with some occasional extraordinary Judgements , and therein he calls all his own people to be satisfied . For this precise time , the knowledge of it is among the principal secrets of his Soveraignty , which he hath for reasons suited to his infinite Wisdom , laid up in his own Eternal bosom . Hence is that of our Saviour , Of that day and hour knoweth no man , no not the Angels that are in Heaven , neither the Son , ( that is in and by the humane nature ) but the Father , Mark 13. 32. which is the highest expression of an unrevealable divine secret . God hath not only not revealed it , but he hath decreed not to reveal it . All enquiries about it are not only sinfully curious , but foolish and impious . Then it is certain , when all things foretold in the Scripture are accomplished , when the Obedience of all the Elect is compleated , and the measure allotted unto the wickedness of the world in the patience of God is filled up , then and not before , the End shall be . In the mean time when we see a man old , weak , diseased , nature being decayed and infirmities abounding , we may judge that his death is not far off , though we know not when he will die ; so seeing the world come to that state and condition , so weakened and decayed as unto its principal end , that it is scarce any longer able to bear the weight of its own wickedness , nor supply the sinful Lusts of its inhabitants ; seeing all sorts of Sins , new and old , heard and unheard of perpetrated every where in the light of the Sun , and countenanced with Atheistical security ; as also considering that the Gospel seems to have finished its work where it is preached , with all sorts of signs of the like nature , we may safely conclude that the end of all things is approaching . 2. There is the Judge , which is Jesus Christ. Originally and absolutely this is the Judgement of God , of him who made the world . And therefore is it often said that God shall judge the world , Deut. 32. 35 , 36. Ecclesiast . 12. 14. God the Judge of all , Heb. 12. 23. But the actual Administration of it is committed unto Jesus Christ alone to be exercised visibly in his humane nature , Rom. 14. 11. Dan. 7. 13. Matth. 16. 27. Chap. 19. 28. Joh. 5. 22. 27. Acts 17. 31. 2 Cor. 5. 10. 1 Thes. 4. 16. 2 Thes. 1. 7. and many other places . And herein , in the same individual person , he shall act the properties of both his Natures . For as he shall visibly and gloriously appear in his humane Nature exalted in the supream place of Judicature , and invested with Soveraign Power and Authority over all Flesh , Dan. 7. 13. Matth. 24. 30. 1 Thes. 4. 16. Rom. 14. 10. so he shall act the Power and Omniscience of his Deity in upholding the whole state of the Creation in Judgement , and in the discovery of the hearts , and comprehension of the words , thoughts , and actions of all the Children of men from the beginning of the world unto the end thereof . And herein as all the holy Angels shall accompany him , and attend upon him , as Ministers , Assistants , and Witnesses unto his Righteous Judgements , Mark 25. 31. Luke 9. 26. Jude 12. Dan. 7. 10. so also in the Judgement of fallen Angels and the reprobate world , the Saints , acquitted , justified , glorified in the first place , shall concur with him in this Judgement , by applauding his Righteousness and Holiness with their unanimous suffrage , Isa. 3. 14. Matth. 19. 28. 1 Cor. 6. 2 , 3. For 3. As to the outward manner of this Judgement it shall be with solemnity and great glory , 2 Thes. 11. 7 , 8 , 9 , 10. Jude 14 , 15. Dan. 7. 9. Rev. 20. 4 , 5. And this shall be partly for the demonstration of the Glory and Honour of Jesus Christ , who hath been so despised , reproached , persecuted in the world , and partly to fill the hearts of sinners with dread and terror , as Rev. 6. 17 , 18 , where this Judgement is represented . And the Order of this Judgement will be , that all the Elect shall first be acquitted and pronounced blessed . For they join in with the Lord Christ in the Judgement of the world , which they could not do , if themselves were not first freed and exalted . ( 2 ) The Devil and his Angels , and that on three general heads : 1. Of their original Apostasie . 2. Of the death of Christ. 3. Of Persecution . ( 3 ) The world of wicked men ; probably 1. Hypocrites in the Church . 2. All others without . For 4. The persons to be judged are ( 1 ) fallen Angels , 1 Cor. 6. 3. 2 Pet. 2. 4. Jude 6. Matth. 25. 41. ( 2 ) All men universally without exception , Isa. 45. 23. Rom. 14. 9 , 10. Matth. 25. 31. In especial ( 1 ) All the Godly , all such as have believed and obeyed the Gospel shall be judged , Luke 21. 36. Rom. 14. 12. 2 Tim. 4. 8. whether all their Sins shall be then called over and made known unto others , seeing they are known to him who is more in himself and unto us than all the world besides , I question . ( 2 ) All the ungodly and impenitent sinners , Deut. 32. 35. 2 Pet. 2. 3. Jude 15. 5. The Rule whereby all men shall be judged is the Law of their Obedience made known unto them . As ( 1 ) The Gentiles before the coming of Christ shall be judged by the Law of Nature , which all of them openly transgressed , Rom. 2. 12 , 13 , 14. ( 2 ) The Jews of the same time by the Law , and the Light into Redemption from Sin , superadded thereunto ; that is , by the Rule , Doctrine , Precepts , and Promises of the Law and Prophets . ( 3 ) The Gospel unto all men unto whom it hath been offered or preached , Rom. 2. 16. The Rule of Judgement at the last day , neither is nor shall be any other , but what is preached every day in the dispensation of the Gospel . No man shall be able to complain of a surprizal , or pretend ignorance of the Law whereby he was to be judged . The sentence of it is proposed unto them continually . In the word of the Gospel is the Eternal condition of all the Sons of men positively determined and declared . And all these things are at large insisted on by others . Secondly , The Evidence which God hath given concerning this future Judgement , whereon the certainty of it as to us doth depend , may also be considered . And 1. God hath planted a presumption and sense of it on the minds and hearts of men by nature , from whence it is absolutely and eternally inseparable . Conscience is nothing but that judgement which men do make and which they cannot but make of their moral actions with reference unto the supream future Judgement of God. Hence the Apostle treating of this future Judgement , Rom. 2. 12. 16. diverts to shew what Evidence all mankind had in the mean time that such a Judgement there should be , ver . 14 , 15. And this he declares to consist in their own unavoidable thoughts concerning their own actions good or evil . This in the mean while accused them , and forced them to own a Judgement to come . Yea this is the proper Language of Conscience unto sinners on all occasions . And so effectual was this Evidence in the minds of the Heathen , that they generally consented into a perswasion , that by one or other , some where or other , a future Judgement would be exercised with respect unto things done in this world . Fabulous inventions and traditions they mixed in abundance with this Conviction , as Rom. 1. 21. but yet they made up the principal notions whereby a Reverence unto a Divine Being was preserved in their minds . And those who were wise and sober among them thought it sufficient to brand a person as impious and wicked , to deny an unseen judgement of mens actions out of this world , wherewith Cato reproached Caesar in the business of Catilin . This sense being that which keeps mankind within some tolerable bounds in Sin , the Psalmist prays that it may be increased in them , Psal. 19. 13. see Gen. 20. 11. 2. The working of Reason on the consideration of the state of all things in this world , complies with the innate principles and dictates of Conscience in this testimony . We suppose those concerning whom we treat do own the Being of God , and his Providence in the government of the world . Others deserve not the least of our consideration . Now those who are under the power of that Acknowledgement and Perswasion , must and do believe that God is infinitely Just and Righteous , infinitely Wise and Holy , and that he cannot otherwise be . But yet when they come to consider how these Divine Properties are exerted in the providential government of the world , which all Ages , Persons and Places must of necessity be subject unto , and disposed by , they are at a loss . The final impunity of flagitious sinners in this world , the unrelieved oppressions , afflictions , and miseries of the best , the prosperity of wicked Devilish designs , the defeating and overthrow of Holy , Just , Righteous undertakings and endeavours , promiscuous accidents to all sorts of persons , however differenced by Piety and Impiety , the prosperous course of men proud and blasphemous , who oppose God in Principles and Conversation no more than they are able , the secret undiscovered murthers of Martyrs and Innocents in Inquisitions and Dungeons , the extream confusion that seems to be in all things here below , with other things of the like kind innumerable , are ready to gravel and perplex the minds of men in this matter . They have greatly exercised the thoughts even of the Saints of God , and tried their Faith , as is evident , Psal. 73. ver . 4. to 17. Jer. 12. 1 , 2. Habb . 1. 3 , 4 , 13. Job 21. 5 , 6 , 7 , 8. &c. And the consideration hereof turned some of the wisest Heathens into Atheisme or outragious Blasphemies at their dying hours . But in this state even Reason rightly exerted will lead men to conclude , that upon the supposition of a Divine Being and Providence , it must needs be , that all these things shall be called over again , and then receive a final decision and determination , whereof in this world they are not capable . And among the Heathens there were proverbial Speeches which they uttered on occasion of great distresses which signified no less . As , Est profecto Deus qui haec videt . For ( 1 ) Upon a due examination it will quickly appear , that the moral actions of men with respect unto God , in the way of Sin and Obedience , are such as that it is utterly impossible that Judgement should be finally exercised towards them , in things visible and temporal , or that in this world they should receive a just recompence of reward . For whereas they have an aspect unto mens utmost end which is Eternal , they cannot be justly or rightly stated but under punishments or rewards Eternal , Rom. 1. 32. 2 Thes. 1. 6. Seeing therefore no full Judgement can possibly pass upon the Sins of men in this world , because all that can befall them is infinitely short of their demerit , even reason it self cannot but be satisfied , that God in his infinite Wisdom and Soveraignty should put off the whole Judgement unto that day , wherein all penalties shall be equalled to their Crimes , and Rewards unto Obedience . So when our Apostle reasoned before Felix about Righteousness and Temperance , knowing how unavailable his Arguments would be without it , against the Countrey Sins and Evils , from the impunity and prosperity of such sinners in the world , to make them effectual he adds the consideration of the Judgement to come , Acts 24. 25. Here Reason may relieve it self in the midst of all cross occurrences of Providence , and such as are not only contrary to our desires , but directly opposite unto our judgements , as to what is suitable to infinite Justice and Wisdom . The final determination of things is not made here nor is it possible it should so be , on the ground before assigned . ( 2 ) Should God take men off from a respect unto future Eternal Judgement , and constantly dispense Rewards and Punishments in this world , according unto what the wisest of men can apprehend just and equal , ( which if any thing , must satisfie without a regard to Eternal Judgement ) as it would be most unequal and unrighteous , so it might be an occasion of greater wickedness than the world is yet pestered withall . Unrighteous and unequal it must be unavoidably , because the Judgement supposed must pass according unto what men are able to discern and judge upon , that is , outward actions only . Now this were unrighteous in God , who sees and knows the heart , and knows that actions have their Good and Evil , if not solely yet principally from their respect thereunto . The Lord is a God of knowledge and by him actions are weighed , said Hannah , when Eli judged her drunk , but God saw that she prayed , 1 Sam. 2. 3. There is nothing more evident than that it is inconsistent with , and destructive of all Divine perfections , that God should pass a decretory sentence on the actions of men , according to what appears unto us to be just and equal . This therefore God declines , namely , to judge according to a Rule that we can comprehend , Isa. 11. 3. Rom. 2. 2. But ( 3 ) Suppose that God should in this world distribute Rewards and Punishments constantly according to what he sees in the hearts and inward dispositions of the minds of men , it is no less evident that it would fill all men with unspeakable confusions , and prevail with them to judge that indeed there is no certain Rule of Judgement , no unmoveable bounds and limits of Good and Evil ; seeing it would be absolutely impossible that by them the Judgements of God should be reduced unto any such Rules or Bounds ; the Reasons of them being altogether unknown . This the Scripture plainly owns , Psal. 77. 19. Psal. 36. 6. Wherefore ( 4 ) Should God visibly and constantly have dispensed Rewards and Punishments in this world , according to the Rule of mens knowledge , comprehension and judgement , which alone hath an appearance of being satisfactory , it would have been a principle or at least the occasion of a worse kind of Atheisme , than any yet the Earth hath been pestered withall . For it could not have been , but that the most would have made the judgement of men the only Rule of all that they did , which God must be obliged to comply withall , or be unrighteous ; which is absolutely to dethrone him , and leave him only to be the Executioner of the Wills and Reasons of men . But from all these and the like perplexities , Reason it self may quietly take sanctuary in submission unto Soveraign Wisdom as to present dispensations , in a satisfaction that it is not only suitable unto , but necessary on the account of Divine Justice , that there should be a future Eternal Judgement , to pass according to truth upon all the ways and actions of men . And hereby doth God keep up in the hearts of men a testimony unto this great principle of our profession . Therefore when our Apostle reasoned before Felix concerning such Duties and Sins , as were discoverable by the Light of Nature , namely , Righteousness and Temperance , with respect to both which he was openly and flagitiously guilty , he adds this principle concerning Judgement to come , the truth whereof the Conscience and Reason of the wretch himself could not but comply withall , Acts 24. 25. 3. God hath given Testimony hereunto in all the extraordinary Judgements which he hath executed since the foundation of the world . It is not for nothing that he doth sometimes , that he doth so frequently go out of or besides the common beaten tracts and paths of Providence . He doth it to intimate unto the world , that things are not always to pass at their present rate , but are one day to be called to another account . In great Judgements the wrath of God is revealed from Heaven against the ungodliness of men , Rom. 1. 18. and an intimation is given of what he will farther do hereafter . For as he leaves not himself without witness in respect of his goodness and patience , in that he doth good and giveth rain from Heaven and fruitful seasons filling mens hearts with food and gladness , Acts 14. 17. so he gives testimony to his Righteousness and Holiness , in the Judgements that he executes , Psal. 9. 16. For whereas goodness and mercy are the works wherein God is as it were delighted , he gives Testimony unto them together with his patience and long-suffering in the ordinary course of his Dispensations . But Judgement in severity he calls his strange work , that which he proceeds not unto , but on great provocations , Isa. 28. 21. he satisfieth his holy Wisdom with some extraordinary necessary instances of it . And thus he hath himself singled out some particular instances , which he gave on purpose that they might be as pledges of the future Judgement , and hath given us a rule in them , how we are to judge of all his extraordinary acts of the same kind . Such was the Flood whereby the world was destroyed in the days of Noah , which Peter affirms expresly was a Type to shadow out the severity of God in the last final Judgement , 2 Pet. 2. 5. Chap. 3. 5 , 6 , 7. Of the like nature was his turning the Cities of Sodom and Gomorrha into Ashes , condemning them with an overthrow , making them an example unto those that after should live ungodly , 2 Pet. 2. 6. He made them a terrifying example , that others should hear and fear and do no more so presumptuously . But now whereas God hath not in the space of four thousand years , brought any such Judgement on any other places or persons , if this Example had respect only unto this world , it must needs have lost all its force and efficacy upon the minds of Sinners . Wherefore it did nearly respect the Judgement to come , God giving therein an instance what obstinate and profligate Sinners are to look for at that great day . Wherefore Jude says expresly , they are set forth for an Example suffering the vengeance of Eternal Fire , ver . 7. And this is the Language of all Gods extraordinary Judgements either on persons or places in the world . Let mens Sins be what they will , God can endure in his long-suffering the Sins of one as well as another , among the Vessels of wrath that are fitted for destruction , and so he doth ordinarily , or for the most part . But yet he will sometimes reach out his hand from Heaven in an extraordinary instance of Vengeance , on purpose that men may know that things shall not for ever be passed over in such a promiscuous manner , but that he hath appointed another day wherein he will judge the world in Righteousness . And for this reason such signal Judgements as are Evidences of the future Eternal Judgement of God , are in the Scripture expressed in words that seem to declare that Judgement it self , rather than the Types of it , Isa. 34. 4. Rev. 6. 13 , 14. Dan. 7. 9 , 10. Math. 24. 29 , 30. But 4. God hath not absolutely intrusted the evidence and preservation of this important truth which is the Foundation of all Religion , unto the remainders of innate light in the Minds and Consciences of men , which may be variously obscured , until it be almost utterly extinguished ; nor yet unto the exercise of Reason on the consideration of the present Administration of Providence in this world , which is oft-times corrupted , depraved , and rendred useless ; nor yet unto the influence which extraordinary Judgements may have upon the minds of men , which some fortifie themselves against by their obstinacy in Sin and Security : but he hath abundantly testified unto it by express Revelation from the beginning of the world , now recorded in his word , by which all men must be tried whether they will or no. It may not be doubted but that Adam was acquainted with this truth immediately from God himself . He was so indeed in the Commination given against Sin at first , especially as it was explained in the Curse after he had actually sinned . And this was that which was taught him in the threatning , and which his Eyes were open to see clearly after his fall , where he immediately became afraid of God as his Judge , Gen. 3. 10. Nor can it be doubted but that he communicated the knowledge of it unto his posterity . But whereas they quickly in that profligacy in all wickedness which they gave themselves unto , had together with all other sacred Truths , lost the remembrance of it , or at least practically despised and scoffed at the instruction which they had received therein , God knowing the necessity of it , either to restrain them in their flagitious courses , or to give them a warning that might leave them without excuse , makes a new express Revelation of it unto Enoch , and by him to mankind , Jude 14 , 15. For Enoch the seventh from Adam prophesied of these , saying , Behold the Lord cometh with ten thousand of his Saints , to execute Judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have ungodlily committed , and of all their hard speeches , which ungodly sinners have spoken against him . And this is the second New Revelation that is recorded before the Flood . There were two Revelations that were the foundation of the Church , the one concerning future Judgement in the Threatning , the other concerning the Recovery and Restauration of mankind in the Promise . Both seem to have been equally neglected by that cursed generation . But God solemnly revived them both , the first by Enoch , the latter by Noah , who was the Preacher of Righteousness , 1 Pet. 2. 5. in whom the Spirit of Christ preached unto them who are now in prison , 1 Pet. 3. 19 , 20. And this Old Prophecy was revived by the Holy Ghost , partly that we might know , that God from the beginning of the world gave publick testimony unto and warning of his future Eternal Judgement , and partly to acquai●t us , that in the latter days men would break out into an excess , and outrage in sin and wickedness , like that of those before the Flood , wherein it would be necessary that day should be restrained , or terrified or warned , by preaching unto them this truth of the Judgement to come . After this the testimonies given unto it in the Scriptures both of the Old and New Testaments do so abound and are so obvious to all , that it is no way needful particularly to produce them . This principle being thus cleared and confirmed , it may not be amiss to shew what practical improvement it doth require . And it is manifest that there is no Duty in Religion that is not , or ought not to be influenced by the consideration of it . I shall only name some of them whereunto it is in an especial manner applied by the Holy Ghost himself . First , Ministers of the Gospel ought to dwell greatly on the consideration of it , as it is represented in its terror and glory , that they may be excited and stirred up to deal effectually with the Souls of men , that they fall not under the Vengeance of that day . So our Apostle affirms that it was with himself ; for having asserted the truth and certainty hereof , in those words , For we must all appear before the Judgement-seat of Christ , that every one may receive the things done in his body according to that he hath done , he adds thereunto , Knowing therefore the terror of the Lord , we perswade men , 2 Cor. 5. 10 , 11. Duely considering what will be the state of things with all men in that day , how dreadful the Lord Christ will be therein unto impenitent sinners , and what a fearful thing it is to fall into the hands of the living God , I use all diligence to prevail with men to get such an interest in the Peace and Reconciliation tendred in the Gospel , that they may be accounted worthy to stand in that day . See Col. 1. 28. And without a continual due apprehension hereof , it cannot be but that men will grow cold , and dead , and formal in their Ministry . If the Judgement-seat of Jesus Christ be not continually in our eye , whatever other motives we may have unto diligence in our work , we shall have little regard to the Souls of men whether they live or die in their Sins or no ; without which , whatever we do is of no acceptance with God. 2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments , and those Evils wherewith it is usually accompanied . So it is made use of by our blessed Saviour , Luke 21. 34 , 35 , 36. And so by our Apostle , 1 Thes. 5. 5 , 6 , 7 , 8. And this also is expressed in the Type of it , or the Flood in the days of Noah , nothing in it was more terrible unto men than that they were surprised in the midst of their enjoyments and employments , Matth. 24. 38 , 39. 3. It is in like manner frequently applied unto the consolation of Believers , under the troubles , difficulties , and persecutions , which in this life they undergo , 2 Thes. 1. 6 , 7 , 8 , 9 , 10. even the terror and the glory of it , with the Vengeance which shall be executed in it , are proposed as the matter of highest consolation unto Believers , as indeed they are , on many accounts not here to be insisted on . See Isa. 35. 3 , 4. Luke 21. 31. Rev. 19. 7. 2 Tim. 4. 8. Rev. 22. 17. And therefore are we required to look for , long for , and what lies in us hasten to this day of the Lord , when on all accounts our Joy shall be full . 4. It is in like manner every where applied to the terror of ungodly and impenitent sinners , 1 Thes. 5. 2 , 3. 2 Thes. 1. 6 , 7 , 8. Jude 14 , 15. and in many other places not to be numbred . And unto these ends in an especial manner is the consideration of it to be by us improved . These therefore ( that we may return to the Text ) are those fundamental principles of Christian Religion which the Apostle calls the Doctrine of Baptismes and the laying on of hands . This was a summary of that Doctrine wherein they were to be instructed who were to be baptized , and to have Imposition of hands thereon . But there occurs no small difficulty from the use of the word Baptismes in the plural number . For it is not any where else in the Scripture so used , when the Baptism of the Gospel is intended , and the Jewish washings are often so expressed . The Syriack Interpreter which is our most ancient translation , renders it in the singular number , Baptism . But because there is a full agreement in all Original Copies , and the ancient Expositions also concur therein , none have yet adventured to leave the Original , and follow that translation ; but all generally who have commented on the place , have considered how the word may be understood and explained . And herein they have fallen into such various conjectures , as I shall not spend time in the consideration and refutation of , but content my self with the naming of them , that the Reader may use his own judgement about them . Some therefore suppose that mention is made of Baptisms because of the Baptism of John and Christ , which as they judge were not only distinct but different . But the Jews were indifferently baptized by the one or the other ; and it was but one Ordinance unto them . Some because of the many Baptisms or washings among the Jews , into the room of all which the mystery of our Baptism doth succeed . But this of all other conjectures is the least probable ; and if any respect could be had thereunto , it would have been necessary to have mentioned Baptism in the singular number . Some think respect is had unto the several sorts of Gospel Baptism , which are usually referred unto three heads , fluminis , flaminis , sanguinis , of the Water by external washing , of the Spirit by internal purifying , of Afflictions unto blood by both . And thus the Apostle should not only intend the Baptism of Water , but also the whole spiritual cleansing of the Soul and Conscience , which was required of men at their initiation into Christian Religion , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 3. 21. with a purpose to seal their Confession with their Blood if called thereunto , and therein being baptized with the Baptism wherewith the Lord Christ in his suffering was baptized , Matth. 20. 23. And this hath in it much of probability , and which next unto what I have fixed on , I should embrace . Some suppose , regard may be had unto the stated times of Baptism , which were fixed and observed in the Primitive Church , when they baptized persons publickly , but twice or thrice in the year . But it is certain that this custom was not then introduced . Some be take themselves unto an Enalogie of number , which indeed is not unusual , but there is nothing here in the Tet to give countenance unto a supposition of it . Wherefore the most general interpretation of the words , and meaning of the Apostle is , that although Baptism be but one and the same , never to be repeated or reiterated on the same subject , nor is there any other Baptism or Washing of the same kind ; yet because the Subjects of it , or those who were baptized were many , every one of them being made partakers of the same Baptism in special , that of them all is called Baptisms , or the Baptism of the many . All persons who began to attend unto the Gospel were diligently instructed in the fore-mentioned principles with others of an alike nature , ( for they are mentioned only as instances ) before they were admitted unto a participation of this Ordinance with imposition of hands that ensued thereon ; these therefore are called the Doctrine of Baptisms or the Catechetical fundamental truths , wherein those to be baptized were instructed , as being the things whereof they were to make a solemn profession . But if we shall follow the other interpretation , and suppose that this Doctrine of Baptisms is an epression of a distinct principle by it self , then cannot the word by any means be restrained unto the Baptism by Water only . For although this be an important head of Christian Doctrine , namely , the declaration , use and end of our Sacramental Initiation into Christ and the Profession of the Gospel , yet no reason can be given why that should be called Baptisms , seeing it hath respect only to the thing it self , and not to the persons who are made partakers of it . Admit therefore of this sense , that it is the Doctrine concerning Baptisms which is intended ; and then the whole of what is taught or the substnace of it concerning the Sanctification and Purification of the Souls of men in their Insition into , and Union with Christ , outwardly epressed in the Sign of Baptism , and wrought inwardly by the Spirit and Grace of God , through the efficacy of the Doctrine of the Gospel , in opposition to all the legal and carnal washings among the Jews , is intended hereby . So the Lord Christ loved the Church and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , Ephes. 5. 26. And indeed the Doctrine hereof is among the Rudiments of Christian Religion . But I yet adhere to the former Eposition , and that also because unto Baptisms , Imposition of hands , whose nature we must netly enquire into , is added . Some suppose that by this Imposition of hands that Rite in the Church which was afterward called Confirmation , is intended . For whereas there were two sorts of persons that were baptized , namely , those that were adult at their first hearing of the Gospel , and the infant Children of Believers who were admitted to be members of the Church ; the first sort were instructed in the principles mentioned before they were admitted unto Baptism , by the profession whereof they laid the foundation of their own personal Right thereunto . But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come , and to whom the Promise of the Covenant was extended , being thereon baptized in their Infancy , were to be instructed in them , as they grew up unto years of understanding . Afterwards when they were established in the knowledge of these necessary truths , and had resolved on personal Obedience unto the Gospel , they were offered unto the fellowship of the Faithful . And hereon giving the same account of their Faith and Repentance which others had done before they were baptized , they were admitted into the Communion of the Church , the Elders thereof laying their hands on them in token of their Acceptation , and praying for their Confirmation in the Faith. Hence the same Doctrines became previously necessary unto both these Rites , before Baptism to them that were adult , and towards them who were baptized in Infancy before the Imposition of hands . And I do acknowledge that this was the state of things in the Apostolical Churches , and that it ought to be so in all others . Persons baptized in their Infancy ought to be instructed in the fundamental principles of Religion , and make profession of their own Faith and Repentance before they are admitted into the Society of the Church . But that in those first days of the first Churches , persons were ordinarily after Baptism admitted into their Societies by Imposition of hands , is no where intimated in the Scripture . And the whole business of Confirmation is of a much later date , so that it cannot be here intended . For it must have respect unto , and express somewhat that was then in common use . Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles . The first was peculiar unto his own person in the way of Authoritative Benediction . Thus when he owned little Children to belong to his Covenant and Kingdom , He laid his hands on them , and blessed them , Mark 10. 16. But this was peculiar to himself , who had all blessings in his Power , and hereof this is the only instance . Secondly , This Rite was used in the healing of Diseases . They laid their hands on sick , weak and impotent people , healing them in a miraculous manner , Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry . Thirdly , Imposition of hands was used in the setting apart of persons to the office and work of the Ministry , 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament , Numb . 8. 11. the whole Congregation laid hands on the Levites in their Consecration . And it was of old of common use among the Jews in the dedication of their Rulers , Rabbi's or Teachers , being called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fourthly , It was used by the Apostles in the collation of the supernatural spiritual Gifts of the Holy Ghost unto them who were baptized , Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of , as to any mention that is made thereof in the New Testament , or Records concerning the practice of the Primitive Churches . The first of these as we observed was only a personal action of our Lord Jesus Christ , and that in one single instance , so not here intended . The second was extraordinary also , and that wherein the generality of Christians was not concerned , nor can any reason be given , why the mention of a thing extraordinary , occasional and temporary , should be here inserted . The third was a Rite of standing use in the Church , and that wherein Church Order is much concerned . But as to the use of it one sort of persons only was concerned therein . And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion , should proceed to the Ordination of Ministers , omitting all other Rites of the Church , especially that of the Supper of the Lord , wherein so great a part of the Worship of the Church consisted . Besides there is no ground to give a probability that the Apostle should insert the observation of this Rite or the Doctrine concerning it , in the same order and under the same necessity with those great fundamentals of Faith , Repentance , the Resurrection , and Eternal Judgement . Wherefore the Imposition of hands in the last sense mentioned , is that which most probably is intended by our Apostle . For ( 1 ) adhering to our first interpretation as the most solid and firm , the Imposition of hands intended , is a description of the persons that were to be instructed in the other fundamental principles , but is no principle its self . And this is not appliable unto any other of the uses of this Rite . For ( 2 ) This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism , Acts 8. 14 , 15 , 16 , 17. Acts 19. 6. And a thing this was of singular present use , wherein the Glory of the Gospel and its propagation were highly concerned . This was the state of things in the world . When upon the preaching of the Gospel any were converted unto Christ , and upon their profession of Faith and Repentance were baptized , the Apostles present , ( or if near unto them they came on that purpose ) laid their hands on them , whereon they received the Holy Ghost in a supernatural Communication of Evangelical Gifts . And this , next to the preaching of the word , was the great means which the Lord Christ made use of in the propagation of the Gospel . By the Word he wrought internally on the Minds and Consciences of men , and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached , by what in an extraordinary manner was objected to their external senses . And this was not confined unto a few Ministers of the word and the like , but as it appears from sundry places of Scripture was common almost unto all Believers that were baptized , Gal. 3. 2. 1 Cor. 14. ( 3 ) In the Verse following mention is made of those who were made partakers of the Holy Ghost , that is , of his miraculous gifts and operations which were communicated by this Imposition of hands , which therefore refers unto the same . After these times , this Rite was made use of in other occasions of the Church , in imitation no doubt of this extraordinary action of the Apostles , but there is no mention of it in the Scripture nor was in use in those days , and therefore cannot be here intended . And this is the most genuine interpretation of this place . These mentioned were the principles of the Doctrine of Christ , wherein among others of the same importance they were to be well instructed , who were to be baptized and thereon to have hands laid on them , whereby the extraordinary Gifts of the Holy Ghost were communicated unto them . But we shall allow a room also for that other Exposition of the words , which is more generally received , and in the exclusion whereof , because it complies with the Analogie of Faith , I dare not be peremptory . And this is , that the Doctrine of laying on of hands maketh one distinct principle of Christianity by its self . But then the thing signified is principally intended , namely , the Communication of the Holy Ghost unto Believers in his Gifts and Graces ordinary and extraordinary , whereof this Rite was the external Sign . And as this was peculiar to the Gospel , so it contained the principal verification of it . And this it did sundry ways : ( 1 ) Because the Promises of the Lord Christ for the sending of him were eminently and visibly accomplished . It is known that when he was leaving the world he filled his Disciples with an expectation of his sending the Holy Ghost unto them . And he did not only propose this Promise as their great supportment during his absence , but also suspended on its accomplishment , all the Duty which he required from them in the Office he had called them unto . Therefore he commanded them to abide quietly at Hierusalem without any publick engagement into their work , until they had received the Promise of the Spirit , Acts 1. 4 , 8. And when this was done , it gave a full and glorious testimony , not only unto his truth in what he had told them in this world , but also unto his present exaltation and acceptation with God , as Peter declares , Acts 2. 33. ( 2 ) His Gifts themselves were such , many of them , as consisted in miraculous operations , whereby God himself gave immediate testimony to the truth of the Gospel , Heb. 2. 3 , 4. God himself bearing witness ( to the preachers of it ) with signs and wonders , and with miracles and gifts of the Holy Ghost . This made the Doctrine concerning them of unconceivable importance unto Believers of those days , as that whereby their Faith and Profession was eminently justified in the face of the world . ( 3 ) This Dispensation of the Holy Ghost was peculiar to the times of the Gospel , and was in its self a sufficient proof of the cessation of all Legal Ordinances . For it was the principal Prophecy and Promise under the Old Testament , that in the days of the Messiah the Holy Ghost should be so poured out , as I have at large elsewhere declared . And it was to be a consequent of his Glorification , Job . 7. 38 , 39. Hence by the argument of their receiving the Spirit , our Apostle proves to the Galatians their freedom from the Law , Gal. 3. 2. Wherefore ( 4 ) The Doctrine concerning this Dispensation of the Spirit was peculiar to the Gospel , and so might be esteemed an especial principle of its Doctrine . For although the Church of the Jews believed the Holy Ghost as one Person in the Trinity , after their obscure manner of apprehension , yet they were Strangers unto this Dispensation of him in his Gifts , though promised under the Old Testament , because not to be accomplished but under the New. Yea John the Baptist who in light into the Mystery of the Gospel , outwent all the Prophets that were before him , yet had not the Knowledge hereof communicated unto him . For those who were only baptized with his Baptism and initiated thereby into the Doctrine of Repentance for the forgiveness of Sins , had not so much as heard whether there were an Holy Ghost , that is , as unto this dispensation of him , Acts 19. 2 , 3. Hereupon our Apostle instructing them in the Doctrine of the Gospel he made use of this Rite of the Imposition of hands , whereon the Holy Ghost came on them , and they spake with Tongues and prophesied , ver . 6. This therefore being so great and important a concern of the Gospel , and this being the Rite appointed to represent it by , the Doctrine concerning it , namely , the Promise of Christ to send the Holy Ghost , with the nature , use , and end of the Gifts which he wrought in Believers , is expressed , and reckoned among the first principles of Christian Religion . But the Reader is at liberty to follow whether of these interpretations he pleaseth . And from the whole of what hath been discoursed we may take the ensuing observations . 1. Persons to be admitted into the Church , and unto a participation of all the holy Ordinances thereof had need be well instructed in the important Principles of the Gospel . We have here the Rule of the Apostle and Example of the Primitive Churches for the ground of this Doctrine . And it is necessary that such persons should be so instructed on their own part , as also on the part of the Church it self . On their own part , because without it the Ordinances themselves will be of little use unto them . For what benefit can any receive from that whose nature and properties he is unacquainted withall ? And neither the nature nor use of the Ordinances of the Church , can be understood without a previous comprehension of the fundamental principles of the Gospel , as might be easily demonstrated . And it is so on the part of the Church . For the neglect hereof was the chiefest occasion of the degeneracy of most Churches in the world . By this means were the Societies of them filled with ignorant and consequently profane persons , by whom all their Administrations were defiled , and themselves corrupted , as I have shewed elsewhere . When once the care and diligence of the first Churches , in the instruction of those whom they admitted into their Communion , were laid aside , and an empty form taken up in the room of sedulous teaching , the Churches themselves hastened into a fatal Apostasie . 2. It is not the outward Sign but the inward Grace that is principally to be considered in those Ordinances or Observances of the Church which visibly consist in Rites and Ceremonies , or have them accompanying of them . As in the Rite of Imposition of hands , the dispensation of the Holy Ghost was principally to be considered . Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this will we do , if so be that God permit . These words contain two things . ( 1 ) The Resolution of the Apostle as to the matter and occasion before him . And this will we do . ( 2 ) A limitation of that resolution by an express submission to the will and pleasure of God , if so be that God permit . As to the sense of the first , it is plain that the Apostle in the foregoing Verses had proposed or mentioned two things of very divers natures . The first hereof is , going on to perfection , ver . 1. and the other , the laying again of the foundation , ver . 2. Hence it is doubted and enquired , whether of these it be that the Apostle hath respect unto in these words , And this we will do . This we will do , that is , either we will go on to perfection , which was exhorted unto ver . 1. and so is the more remote antecedent ; or this will we do , laying again the foundation , which is the next antecedent , whereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to relate . And this sundry Expositors adhere unto . But there are some things which make it evident , that respect is had herein to the former and more remote antecedent , namely , going on to perfection . And they are , first what the Apostle saith , and then what he doth . In what he saith , his manner of expressing these things is considerable ; for as to the latter he twice intimates his intention to omit their farther handling . Therefore leaving , or at present omitting the principles of the Doctrine of Christ , and , not laying again the foundation , ver . 1. Hereunto if we refer these words , And this will we do if God permit , they rather signifie the present leaving of them , than their farther handling . And he not only declares his resolution to omit them , but also gives a sufficient reason why he would do so . And this is expressed in the last Verses of the Chapter foregoing . They had already had both time and means sufficient for their instruction in these principles so that to inculcate them on those by whom they were learned and received was needless ; and for those , who had either not received them , or rejected them , it was to no purpose farther to treat with them about these things , which he confirms with a severe reason and dreadful consideration , ver . 4 , 5 , 6 , 7 , 8. But things are otherwise expressed concerning the other antecedent . He speaks of it positively as that which was in his purpose and design , Let us , saith he , go on to perfection , I in teaching , ye in learning , and this will we do if God permit . ( 2 ) His intention is no less evident from what he doth in this Epistle ; There is indeed in this Chapter , and the last Chapter of it , mention made about Repentance , Faith , Patience , Obedience , the Worship of God , and the like ; but not as principles of Doctrine , to be laid as foundation , but as Graces to be practised in the course of their Edification . But the main business he undertakes , and the work which he pursues , is the carrying on of these Hebrews to perfection by the declaration of the most sublime mysteries of the Gospel , especially that which is among the chiefest of them , namely , the Priesthood of Christ and the Prefiguration of it by that of Melchisedeck . ( 3 ) The whole series of this discourse depends on Chap. 5. ver . 10 , 11. Having declared unto them that he had many things to instruct them concerning the Priesthood of Christ , as shadowed out in the Person and Office of Melchisedeck , he lets them know that he had also sundry discouragements in his design , which yet were not such , but that he would break through them and pursue his intention . Only to make his way as smooth and plain as conveniently he could , he deals with them a while about the removal of those hinderances which lay in his way on their part , and then returneth directly to his first proposal , and the handling of it in the last Verse of this Chapter . This therefore is the sense of these words . For the reasons before insisted on , and afterwards to be added , I will proceed unto the declaration of the principal mysteries of the Gospel , especially those which concern the Priesthood of Christ , and thereby raise up the building of your Faith and Profession upon the foundation that hath been laid , whereby through the Grace of God , you may be carried on to perfection , and become skilful in the word of Righteousness . No discouragements should deter the Ministers of the Gospel from proceeding in the declaration of the mysteries of Christ , whose dispensation is committed unto them , when they are called thereunto . Among the various discouragements they meet withall , the least is not what ariseth from the dulness of them that hear . This our Apostle had now in his eye in a particular manner , yet resolved to break through the consideration of it , in the discharge of his Duty , So it is with many still . Neither is any thing more irksome and grievous unto faithful preachers than the incapacity of their Hearers to receive Gospel mysteries through their own negligence and sloth . But in this condition they have here an example for their guidance and direction . And these things lie plain therein . ( 1 ) That they use all means , by warnings , perswasions , incouragements , and threatnings to stir up their people out of their slothful , careless frame and temper . So doth our Apostle with the Hebrews in this Chapter , leaving nothing unsaid that might excite them unto diligence and a due improvement of the means of knowledge which they enjoyed . So will they do with them that watch for their Souls as those who must give an account , and Ministers of another sort have no concern in these matters . ( 2 ) As occasion offers it self , to proceed in their work . And that ( 1 ) Because there are among their Hearers some concerning whom they are perswaded of better things , and such as accompany Salvation , as our Apostle speaks verse 9. whose Edification is not to be neglected , for the sinful sloth and ignorance of others . ( 2 ) God is pleased sometimes to convey saving Light to the minds of men , before very dark and ignorant , in and by the dispensation of the deepest mysteries of the Gospel , without such preparatory instruction in the more obvious principles of it , as is ordinarily required . Not knowing therefore by what ways or means , how or when God will work upon the Souls of men , it is their Duty to proceed in the declaration of the whole counsel of God committed unto them , and leave the success of all unto him by whom they are employed . Secondly , The Limitation of this Resolution is expressed in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if God permit . There may be a threefold occasion of these words , or a respect unto three things in the Will of God , and consequently a threefold Exposition of them . For , 1. Respect may be had meerly and solely unto the unknown Soveraign will and pleasure of God , and so no more is intended but that general limitation and expression of our absolute dependance on him , which we ought to bound all our resolutions withall . This our nature , and the nature of all our affairs , as they are in the hand of God , and at his disposal , do require of us . And therefore also it is expresly enjoyned us as a Duty to be continually minded in all we undertake or do , Jam. 4. 13 , 14 , 15. If this be intended ( as it is also , if not only ) then it is as if he had said , If he in whose hand is my life and breath and all my ways , whose I am , whom I serve , and to whose disposal I willingly submit my self in all things , see good and be pleased to continue my life , opportunity , his assistance and all other things necessary to this work , I will proceed with my design and purpose to acquaint you with and instruct you in the great mysteries of the Priesthood and Sacrifice of Christ. See 1 Cor. 16. 7. 2. Respect may be had unto the condition of the Hebrews whose sloth and negligence in hearing the word he hath now under reproof , and the Will or Purpose of God concerning them . For he seems to intimate unto them , that there may be some fear lest God should be so provoked by their former miscarriages , as that he would not afford them the means of farther instruction . For this is a thing which God often threatens , and which falls out oftner than we are aware of , yea most Nations of the Earth are examples of this severity of God. So a word of the same importance is used unto this purpose , as to the turning away of the Gospel from any persons or people , Acts 16. 7. They assayed to go into Bythinia but the Spirit suffered them not , he permitted it not ; which is the same , with forbidding them to preach the word in Asia , ver . 6 And so the sense of the expression amounts to this ; If God , whom I fear you have much provoked by your negligence and contempt of his word , will yet exercise patience and long-suffering towards you , and not cast you out of his care by forbidding me to proceed in my design , or depriving me of my opportunity , if God hinder me not by reason of your unworthiness , but be graciously pleased to be with me in my designed work . 3. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , wherein a farther respect unto the Will of God is included than expressed . For it is not a meer naked permission in God that the Apostle intends , as if he should have said , if God let me alone , and as it were wink at what I am doing . But there is a supposition in it of the continuance of Gods gracious assistance and especial presence with him , without which he frequently declared that he could neither undertake nor accomplish any thing that lay before him . God can in the beginning or middle of an Epistle , or a Sermon , take us off when he pleaseth , if he do but withdraw his assistance from us . And all these respects unto the Will of God , are not only consistent , so as that the closing with one excludeth not another , but they are all of them plainly included in the Apostles intention , and are necessary to be taken in , unto the right understanding of his words . As it is our Duty to submit our selves in all our undertakings unto the Will of God , so especially in those wherein his Glory is immediately concerned . In general we have a Rule given us as to the most ordinary occasions of Life , Jam. 4. 13 , 14 , 15. Not to do it is to disavow our dependance on God ; a fruit of carnal wisdom and security , which God greatly abhorreth . Neither is there any thing which will so fill our lives with disappointment and vexation . For in vain shall any man , be his condition at present what it will , seek for rest or peace in any thing but the Will of God. But especially is this required of us in these things wherein the Glory of God himself is immediately concerned . Such are those here with respect whereunto our Apostle makes this deference unto the Soveraign pleasure of God. This will we do if God permit ; namely , the things which concern the instruction and edification of the Church , which regards the Glory of God in an especial manner . For ( 1 ) All these things are under the especial care of God , and are ordered by peculiar Wisdom . Not to submit our selves absolutely in these things unto him , is to take his own things out of his hand , and to exalt our wisdom against his , as though we knew better what belonged unto his affairs than himself . ( 2 ) We come not to have any concernment in the things of God but upon his call , and hold it at his pleasure . That is the rise and tenour of our Ministry in the Church whatever it be . And is it not just and equal that we should wholly submit in our work unto his Will , and rest in his Pleasure ? It may be we have many things in our view that are desirable unto us , many things we would think meet to engage our endeavours in , as supposing them to have a great tendency to the Glory of God , in all which he hath determined contrary to our desires and aymes . All our Satisfaction lies in , and all our Duty is to be bounded by this submission . Let them who are entrusted with means of Light , Knowledge , and Grace , improve them with diligence , lest upon their neglect , God suffer not his Ministers farther to instruct them . Verse 4 , 5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Impossibile enim , that is , est , it is impossible , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they cannot . This respects the Power of the Persons themselves , and not the Event of things , it may be not improperly as to the sense . Beza and Erasmus , fieri non potest , it cannot be . The same with impossibile . But the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament , which signifies sometimes only what is very difficult , not what is absolutely denied , makes it useful to retain the same word , as in our Translation ; For it is impossible . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Those who one time , or once descended unto Baptism ; of which interpretation we must speak afterwards . All others , qui semel fuerint Illuminati , who were once Illuminated . Only the Aethiopick follows the Syriack ; some read Illustrati to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . Lat. Gustaverant etiam donum coeleste ; etiam for & . Others express the Article by the Pronoun , by reason of its Reduplication . Et gustaverint donum illud coeleste ; and have tasted of that Heavenly Gift . Syr. The Gift that is from Heaven . And this the Emphasis in the Original seems to require . And have tasted of that Heavenly Gift . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et participes facti sunt spiritus sancti . Vul. Lat. And are made partakers of the Holy Ghost . All others , facti fuerint , have been made partakers of the Holy Ghost ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum . Rhem. Have moreover tasted the good word of God. But moreover doth not express nihilominus ; and have notwithstanding , which hath no place here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbum pulchrum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Virtutesque seculi futuri . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutem ; the Power . Vul. seculi venturi . We cannot in our Language distinguish between futurum and venturum , and so render it , the world to come . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vul. Et prolapsi sunt . Rhem. And are fallen . Others , si prolabantur ; which the sense requires ; if they fall , that is , away , as our Translation , properly . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That sin again , somewhat dangerously : for it is one kind of sinning only that is included and expressed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. rursus renovari ad poenitentiam , to be renewed again to Repentance , rendring the active verb passively . So Beza also , ut denuo renoventur ad resipiscentiam ; that they should again be renewed to Repentance . The word is active as rendered by ours , to renew them again to Repentance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rursum crucifigentes sibimetipsis filium Dei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Et ostentui habentes ; Rhem. And making him a mockery . Eras. ludibrio habentes . Beza , ignominiae exponentes . One of late , ad exemplum Judaeorum excruciant ; torment him as did the Jews . For it is impossible for those who were once enlightened , and have tasted of the Heavenly Gift , and were made partakers of the Holy Ghost , and have tasted the good word of God , and the Powers of the world to come , if they fall away ( for ' any ) to renew them again to Repentance ; seeing they crucifie again to themselves the Son of God , and put him unto open shame , ( or treat him ignominiously . ) That this passage in our Apostles discourse hath been looked upon as accompanied with great difficulties , is known to all . And many have the Differences been about its Interpretation . For both Doctrinally and Practically , sundry have here stumbled and miscarried . It is almost generally agreed upon , that from these words , and the colourable but indeed perverse Interpretation and Application made of them by some in the Primitive times , occasioned by the then present circumstances of things , to be mentioned afterwards , the Latin Church was so backward in receiving the Epistle it self , that it had not absolutely prevailed therein in the days of Hierome , as we have elsewhere declared . Wherefore it is necessary , that we should a little enquire into the occasion of the great contests which have been in the Church almost in all Ages , about the sense of this place . It is known that the Primitive Church according to its Duty , was carefully watchful about the Holiness and upright walking of all that were admitted into the Society and Fellowship of it . Hence upon every known and visible failing , they required an open Repentance from the Offenders , before they would admit them into a participation of the sacred mysteries . But upon flagitious and scandalous crimes , such as Murder , Adultery , or Idolatry , in many Churches they would never admit those who had been guilty of them into their Communion any more . Their greatest and most signal trial , was with respect unto them , who through fear of death complied with the Gentiles in their Idolatrous Worship , in the time of Persecution . For they had fixed no certain general Rules whereby they should unanimously proceed , but every Church exercised severity or lenity , according as they saw cause , upon the circumstances of particular instances . Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage , who had so sinned and fallen , but deferr'd his thoughts until his return ; when he resolved to advise with the whole Church , and settle all things according to the counsel that should be agreed on amongst them . Yea many of his Epistles are on this subject peculiarly ; and in them all , if compared together , it is evident , that there was no Rule agreed upon herein , nor was he himself resolved in his own mind , though strictly on all occasions opposing Novatianus , wherein it had been well if his Arguments had answered his Zeal . Before this the Church of Rome was esteemed in particular more remiss in their Discipline , and more than other Churches in their re-admission unto Communion , of notorious Offenders . Hence Tertullian in his Book de Poenitentia , reflects on Zepherinus the Bishop of Rome , that he had admitted Adulterers unto Repentance , and thereby unto the Communion of the Church . But that Church proceeding in her Lenity , and every day enlarging her Charity , Novatus and Novatianus taking offence thereat , advanced an Opinion on the contrary extream . For they denied all hope of Church-pardon , or of a Return unto Ecclesiastical Communion , unto them who had fallen into open sin after Baptism , and in especial peremptorily excluded all persons whatsoever who had outwardly complied with Idolatrous Worship in time of Persecution , without respect unto any distinguishing circumstances . Yea they seem to have excluded them from all expectation of forgiveness from God himself . But their followers terrified with the uncharitableness and horror of this Perswasion , tempered it so far , as leaving all persons absolutely to the mercy of God upon their Repentance , they only denied such as we mentioned before a re-admission into Church-Communion , as Ac●sius speaks expresly in Socrates , lib. 1. cap. 7. Now this Opinion they endeavoured to confirm , as from the nature and use of Baptism , which was not to be reiterated ; whereon they judged that no pardon was to be granted unto them , who fell into those sins which they lived in before , and were cleansed from at their Baptism ; so principally from this place of our Apostle , wherein they thought their whole Opinion was taught and confirmed . And so usually doth it fall out very unhappily with men , who think they see some peculiar Opinion or Perswasion , in some singular Text of Scripture , and will not bring their Interpretations of it unto the Analogie of Faith , whereby they might see how contrary it is to the whole design and current of the word in other places . But the Church of Rome on the other side judging rightly from other directions given in the Scripture , that the Novatians transgressed the Rule of Charity and Gospel-Discipline in their severities ; yet as it should seem , and is very probable , knew not how to answer the Objection from this place of our Apostle . Therefore did they rather choose for a season , to suspend their assent unto the Authority of the whole Epistle , than to prejudice the Church by its Admission . And well was it that some learned men afterward , by their sober Interpretations of the words , plainly evince that no countenance was given in them unto the errors of the Novatians ; for without this it is much to be feared that would have preferred their Interest in their present controversie , before the Authority of it , which would in the issue have proved ruinous to the Truth it self . For the Epistle being designed of God unto the common Edification of the Church , would have at length prevailed , whatever sense men through their prejudices and ignorance should put upon any passages of it . But this controversie is long since buried ; the generality of the Churches in the world , being sufficiently remote from that which was truly the mistake of the Novatians , yea the most of them do bear peaceably in their Communion , without the least exercise of Gospel-discipline towards them , such persons as concerning whom the dispute was of old , whether they should ever in this world be admitted into the Communion of the Church , although upon their open and professed Repentance . We shall not therefore at present need to labour in this controversie . But the sense of these words hath been the subject of great contests , on other occasions also . For some do suppose , and contend , that they are real and true Believers , who are decyphered by the Apostle , and that their Character is given us in and by sundry inseparable Adjuncts , and properties of such persons . Hence they conclude , that such Believers may totally and finally fall from Grace , and perish Eternally . Yea it is evident that this Hypothesis of the final Apostasie of true Believers , is that which influenceth their Minds and Judgements to suppose that such are here intended . Wherefore others who will not admit that according to the tenor of the Covenant of Grace in Christ Jesus , true Believers can perish Everlastingly , do say , that either they are not here intended , or if they are , the words are only comminatory , wherein although the consequence in them in a way of arguing be true , namely , that on the supposition laid down , the inference is certain , yet the supposition is not asserted in order unto a certain consequent , whence it should follow that true Believers might so really fall away , and absolutely perish . And these things have been the matter of many contests among learned men . Again , There have been sundry mistakes in the practical Application of the intention of these words unto the Consciences of men , mostly made by themselves who are concerned . For whereas by reason of sin , they have been surprized with terrors and troubles of Conscience , they have withall in their darkness and distress , supposed themselves to be fallen into the condition here described by our Apostle , and consequently to be irrecoverably lost . And these Apprehensions usually befall men on two occasions . For some having been overtaken with some great actual sin , against the Second Table after they have made a Profession of the Gospel , and having their Consciences harrassed with a sense of their Guilt , ( as it will fall out where men are not greatly hardned through the deceitfulness of sin ) they judge that they are fallen under the sentence denounced in this Scripture against such sinners , as they suppose themselves to be , whereby their state is irrecoverable . Others do make the same Judgement of themselves , because they have fallen from that constant compliance with their Convictions , which formerly led them unto a strict performance of Duties , and this in some course of long continuance . Now whereas it is certain , that the Apostle in this discourse gives no countenance unto the severity of the Novatians , whereby they excluded Offenders everlastingly from the Peace and Communion of the Church , nor to the final Apostasie of true Believers , which he testifieth against in this very Chapter , in compliance with innumerable other Testimonies of Scripture to the same purpose ; nor doth he teach any thing whereby the Conscience of any sinner , who desires to return to God and to find acceptance with him , should be discouraged or disheartened ; we must attend unto the Exposition of the words in the first place , so as not to break in upon the boundaries of other Truths , nor transgress against the Analogie of Faith. And we shall find that this whole discourse compared with other Scriptures , and freed from the prejudices that men have brought unto it , is both remote from administring any just occasion to the mistakes before-mentioned , and is a needful wholesome commination , duely to be considered by all Professors of the Gospel . In the words we consider , ( 1 ) The connexion of them unto those foregoing , intimating the occasion of the Introduction of this whole discourse . ( 2 ) The subject described in them , or the Persons spoken of , under sundry qualifications , which may be enquired into joyntly and severally . ( 3 ) What is supposed concerning them . ( 4 ) What is affirmed of them on that supposition . 1. The connexion of the word sis included in the causal connexion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For. It respects the Introduction of Reason for what had been before discoursed , as also of the limitation which the Apostle added expresly unto his purpose of making a progress in their farther Instruction , if God permit . And he doth not herein express his judgement that they to whom he wrote were such as he describes , for he afterwards declares that he hoped better things concerning them , only it was necessary to give them this caution , that they might take due care not to be such . And whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice ; he lets them here know the danger that there was in continuing in that slothful condition . For not to proceed in the ways of the Gospel and Obedience thereunto , is an untoward entrance into a total relinquishment of the one and the other . That therefore they might be acquainted with the danger hereof , and be stirred up to avoid that danger , he gives them an account of those who after a Profession of the Gospel , beginning at a non-proficiency under it , do end in Apostasie from it . And we may see , That the severest Comminations are not only useful in the Preaching of the Gospel , but exceeding necessary towards persons that are observed to be slothful in their Profession . 2. The description of the Persons that are the subject spoken of , is given in five Instances of the Evangelical Priviledges whereof they were made partakers , notwithstanding all which , and against their obliging efficacy to the contrary , it is supposed that they may wholly desert the Gospel it self . And some things we may observe concerning this description of them in general . As ( 1 ) The Apostle designing to express the fearful state and judgement of these Persons , describes them by such things as may fully evidence them to be , as unavoidable , so righteous and equal . Those things must be some evident Priviledges and Advantages , whereof they were made partakers by the Gospel . These being despised in their Apostasie , do proclaim their destruction from God to be rightly deserved . ( 2 ) That all these Priviledges do consist in certain especial operations of the Holy Ghost , which were peculiar unto the Dispensation of the Gospel , such as they neither were , nor could be made partakers of in their Judaisme . For the Spirit in this sense , was not received by the works of the Law , but by the hearing of Faith , Gal. 3. 2. And this was a Testimony unto them , that they were delivered from the bondage of the Law , namely , by a participation of that Spirit which was the great Priviledge of the Gospel . ( 3 ) Here is no express mention of any Covenant Grace or Mercy , in them or towards them , nor of any Duty of Faith or Obedience which they had performed . Nothing of Justification , Sanctification , or Adoption , is expresly assigned unto them . Afterwards when he comes to declare his hopes and perswasion concerning these Hebrews , that they were not such as those whom he had before described , nor such as would so fall away unto perdition , He doth it upon three grounds , whereon they were differenced from them . As ( 1 ) That they had such things as did accompany Salvation , that is , such as Salvation is inseparable from . None of these things therefore had he ascribed unto those whom he describeth in this place ; for if he had so done , they would not have been unto him an Argument and Evidence of a contrary end , that these should not fall away and perish as well as those . Wherefore he ascribes nothing to these here in the Text , that doth peculiarly accompany Salvation , ver . 9. ( 2 ) He describes them by their Duties of Obedience and fruits of Faith. This was their work and labour of Love towards the name of God , ver . 10. And hereby also doth he difference them from those in the Text , concerning whom he supposeth that they may perish eternally ; which these fruits of saving Faith and sincere Love cannot do . ( 3 ) He adds , that in the Preservation of those there mentioned , the Faithfulness of God was concerned ; God is not unrighteous to forget . For they were such ( he intended ) as were interested in the Covenant of Grace , with respect whereunto alone , there is any engagement on the Faithfulness or Righteousness of God , to preserve men from Apostasie and Ruine ; and there is so with an equal respect unto all who are so taken into the Covenant . But of these in the Text , he supposeth no such thing , and thereupon doth not intimate that either the Righteousness or Faithfulness of God were any way engaged for their preservation , but rather the contrary . The whole description therefore refers unto some especial Gospel Priviledges , which Professors in those days were promiscuously made partakers of , and what they were in particular we must in the next place enquire . The first thing in the Description is , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once enlightened , saith the Syriack Translation , as we observed , once baptized ; It is very certain that early in the Church , Baptism was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Illumination ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to enlighten was used for to Baptize . And the set times wherein they solemnly administred that Ordinance , were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the days of Light. Hereunto the Syriack Interpreter seems to have had respect . And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once , may give countenance hereunto . Baptism was once only to be celebrated , according to the constant Faith of the Churches in all Ages . And they called Baptism , Illumination , because it being one Ordinance of the Initiation of Persons into a participation of all the mysteries of the Church , they were thereby translated out of the Kingdom of Darkness into that of Grace and Light. And it seems to give further countenance hereunto , in that Baptism really was the beginning and foundation of a participation of all the other spiritual Priviledges that are mentioned afterwards . For it was usual in those times , that upon the baptizing of Persons , the Holy Ghost came upon them , and endowed with extraordinary Gifts peculiar to the days of the Gospel , as we have shewed in our consideration of the order between Baptism and Imposition of hands . And this Opinion hath so much of probability in it , having nothing therewithall unsuited to the Analogie of Faith , or design of the place , that I should embrace it , if the word it self as here used , did not require another Interpretation . For it was a good while after the writing of this Epistle , and all other parts of the New Testament , at least an Age or two , if not more , before this word was used mystically to express Baptism . In the whole Scripture it hath another sense , denoting an inward operation of the Spirit , and not the outward Administration of an Ordinance . And it is too much boldness to take a word in a peculiar sense in one single place , diverse from its proper signification and constant use , if there be no circumstances in the Text forcing us thereunto , as here are not . And for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once , it is not to be restrained unto this particular , but refers equally unto all the Instances that follow , signifying no more but that those mentioned were really and truly partakers of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to give Light or Knowledge by teaching ; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which therefore is so translated oft-times by the Greeks . As by Aquila , Exod. 4. 12. Psal. 119. 33. Prov. 4. 4. Isa. 27. 11. as Drustus observes . And it is so by the LXX . Judg. 13. 8. 2 Kings 12. 2. chap. 17. 27. Our Apostle useth it for to make manifest , that is , bring to light , 1 Cor. 4. 5. 2 Tim. 1. 10. And the meaning of it , Joh. 1. 9. where we render it lighteth , is to teach . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Knowledge upon Instruction , 2 Cor. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Light of the Gospel should not shine into them ; that is , the Knowledge of it , so ver . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Light of the Knowledge . Wherefore to be enlightened in this place , is to be instructed in the Doctrine of the Gospel , so as to have a spiritual apprehension thereof . And this is so termed on a double account . 1. Of the Object , or the things known and apprehended . For Life and Immortality are brought to light by the Gospel , 2 Tim. 1. 10. Hence it is called Light. The Inheritance of the Saints in Light. And the state which men are thereby brought into , is so called in opposition to the Darkness that is in the world without it , 1 Pet. 2. 9. The world without the Gospel is the Kingdom of Sathan ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Joh. 5. 19. The whole of the world , and all that belongs unto it , in distinction and opposition unto the new Creation , is under the Power of the wicked one , the Prince of the Power of Darkness , and so is full of Darkness , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 1. a dark place , wherein ignorance , folly , error , and superstition do dwell and reign . By the Power and Efficacy of this Darkness are men kept at a distance from God , and know not whither they go . This is called walking in Darkness , 1 Joh. 1. 6. whereunto walking in the Light , that is , the Knowledge of God in Christ by the Gospel , is opposed , ver . 7. On this account is our Instruction in the Knowledge of the Gospel called Illumination , because it self is Light. 2. On the account of the Subject , or the Mind it self , whereby the Gospel is apprehended . For the Knowledge which is received thereby , expels that Darkness , Ignorance and Confusion , which the mind before was filled and possessed withal . The Knowledge , I say , of the Doctrine of the Gospel , concerning the Person of Christ , of Gods being in him reconciling the world unto himself , of his Offices , Work and Mediation , and the like heads of Divine Revelation , doth set up a spiritual Light in the minds of men , enabling them to discern what before was utterly hid from them , whilst alienated from the Life of God through their Ignorance . Of this Light and Knowledge there are several degrees , according to the means of Instruction which they do enjoy , the capacity they have to receive it , and the diligence they use to that purpose . But a competent measure of the Knowledge of the fundamental and most material Principles or Doctrines of the Gospel is required unto all that may thence be said to be illuminated ; that is , freed from the Darkness and Ignorance they once lived in , 2 Pet. 1. 18 , 19 , 20. This is the first Property whereby the Persons intended are described ; they are such as were illuminated by the Instruction they had received in the Doctrine of the Gospel , and the impression made thereby on their minds by the Holy Ghost ; for this is a common work of his , and is here so reckoned . And the Apostle would have us know , that 1. It is great Mercy , a great Priviledge , to be enlightened with the Doctrine of the Gospel ' by the effectual working of the Holy Ghost . But 2. It is such a Priviledge as may be lost , and end in the aggravation of the sin , and condemnation of those who were made partakers of it . And 3. Where there is a total neglect of the due improvement of this Priviledge and Mercy , the condition of such Persons is hazardous , as inclining towards Apostasie . Thus much lies open and manifest in the Text. But that we may more particularly discover the nature of this first part of the character of Apostates , for their sakes who may look after their own concernment therein , we may yet a little more distinctly express the nature of that Illumination and Knowledge which is ascribed unto them ; and how it is lost in Apostasie , will afterwards appear . And 1. There is a Knowledge of spiritual things , that is purely Natural and Disciplinary , attainable and attained without any especial Aid or Assistance of the Holy Ghost . As this is evident in common experience , so especially among such , as casting themselves on the study of spiritual things , are yet utter strangers unto all spiritual Gifts . Some Knowledge of the Scripture and the things contained in it , is attainable at the same rate of pains and study with that of any other Art or Science . 2. The Illumination intended , being a Gift of the Holy Ghost , differs from , and is exalted above this Knowledge that is purely natural . For it makes nearer approaches unto the Light of spiritual things in their own nature , than the other doth . Notwithstanding the utmost improvement of scientifical notions that are purely natural , the things of the Gospel in their own nature are not only unsuited to the Wills and Affections of Persons endued with them , but are really foolishness unto their minds . And as unto that goodness and excellency which give desireableness unto spiritual things , this knowledge discovers so little of them , that most men hate the things which they profess to believe . But this spiritual Illumination gives the mind some satisfaction with Delight and Joy in the things that are known . By that Beam whereby it shines into Darkness , although it be not fully comprehended , yet it represents the way of the Gospel as a way of Righteousness , 2 Pet. 2. 21. which reflects a peculiar regard of it on the mind . Moreover the Knowledge that is meerly natural , hath little or no power upon the Soul , either to keep it from sin or to constrain it unto Obedience . There is not a more secure and profligate Generation of sinners in the world , than those who are under the sole conduct of it . But the Illumination here intended , is attended with efficacy , doth effectually press in the Conscience and whole Soul , unto an abstinence from sin , and the performance of all known Duties . Hence Persons under the Power of it and its Convictions , do oft-times walk blamelesly and uprightly in the world , so as not with the other to contribute unto the contempt of Christianity . Besides , there is such an Alliance between spiritual Gifts , that where any one of them doth reside , it hath assuredly other accompanying of it , or one way or other belonging unto its train , as is manifest in this place . Even a single Talent is made up of many pounds . But the Light and Knowledge which is of a meer natural acquirement , is solitary , destitute of the society and countenance of any spiritual Gift whatever . And these things are exemplified unto common observation every day . 3. There is a saving , sanctifying Light and Knowledge , which this spiritual Illumination riseth not up unto . For though it transiently affect the mind with some glances of the Beauty , Glory , and Excellency of spiritual things , yet it doth not give that direct , steady , intuitive insight into them , which is obtained by Grace . See 2 Cor. 3. 18. chap. 4. 4 , 6. Neither doth it renew , change , or transform the Soul into a conformity unto the things known , by planting of them in the Will and Affections , as a gracious saving Light doth , 2 Cor. 3. 18. Rom. 6. 17. Rom. 12. 1. These things I judged necessary to be added , to clear the nature of the first character of Apostates . The second thing asserted in the description of them , is , that they have tasted of the Heavenly Gift ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The doubling of the Article gives Emphasis to the expression . And we must enquire ( 1 ) what is meant by the Heavenly Gift . And ( 2 ) what by tasting of it . First , The Gift of God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , donatio , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , donum . Sometimes it is taken for the Grant or giving it self , and sometimes for the thing given . In the first sense it is used , 2 Cor. 9. 15. Thanks be to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for his Gift that cannot be declared , that is , fully or sufficiently . Now this Gift was his Grant of a free , charitable and bountiful Spirit to the Corinthians , in ministring unto the poor Saints . The Grant hereof is called Gods Gift . So is the Gift of Christ used also , Ephes. 4. 7. according to the measure of the Gift of Christ , that is , according as he is pleased to give and grant of the fruits of the Spirit unto men ; see Rom. 5. 15 , 17. Ephes. 3. 7. sometimes it is taken for the thing given ; properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Jam. 1. 17. so it is used Joh. 4. 10. If thou knewest the Gift of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Gift of God , that is , the thing given by him , or to be given by him . It is , as many judge , the Person of Christ himself in that place , which is intended . But the context makes it plain , that it is the Holy Ghost ; For he is the Living water which the Lord Jesus promiseth in that place to bestow . And so far as I can observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gift , with respect unto God as denoting the thing given , is no where used but only to signifie the Holy Ghost . And if it be so , the sense of this place is determined , Acts 2. 38. Ye shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gift of the Holy Ghost ; not that which he gives , but that which he is , Chap. 8. 20. Thou hast thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Gift of God may be purchased with money , that is , the Power of the Holy Ghost in miraculous Operations . So expresly , chap. 10. 45. chap. 11. 17. Elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so far as I can observe , when respecting God , doth not signifie the thing given , but the grant it self . The Holy Spirit is signally the Gift of God under the New Testament . And he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heavenly , or from Heaven . This may have respect unto his work and effect , they are heavenly as opposed to carnal and earthly . But principally it regards his Mission by Christ after his Ascension into Heaven , Acts 2. 33. Being exalted and having received the Promise of the Father , he sent the Spirit . The Promise of him was , that he should be sent from Heaven , or from above , as God is said to be above , which is the same with Heavenly , Deut. 4. 39. 2 Chron. 5. 23. Job 31. 2 , 8. Isa. 2. 2 , 15. and chap. 45. 8. When he came upon the Lord Christ to anoint him for his work , the Heavens were opened , and he came from above , Matth. 3. 16. so Acts 2. 2. At his first coming on the Apostles , there came a sound from Heaven . Hence he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sent from Heaven , 1 Pet. 1. 12. Wherefore although he may be said to be Heavenly upon other accounts also , which therefore are not absolutely to be excluded , yet his being sent from Heaven by Christ , after his Ascension thither , and exaltation there , is principally here regarded . He therefore is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heavenly Gift here intended , though not absolutely , but with respect to an especial work . That which riseth up against this Interpretation , is , that the Holy Ghost is expresly mentioned in the next clause , And were made partakers of the Holy Ghost . It is not therefore probable that He should be here also intended . Answ. ( 1 ) It is ordinary to have the same thing twice expressed in various words , to quicken the sense of them ; and it is necessary it should be so , when there are divers respects unto the same thing , as there are in this place . ( 2 ) The following clause may be exegetical of this , declaring more fully and plainly what is here intended which is usual also in the Scrptures ; so that nothing is cogent from this consideration , to disprove an Interpretation so suited to the sense of the place , and which the constant use of the word makes necessary to be embraced . But , ( 3 ) The Holy Ghost is here mentioned as the great Gift of the Gospel times , as coming down from Heaven , not absolutely , not as unto his Person , but with respect unto an especial work , namely , the change of the whole state of Religious Worship in the Church of God ; Whereas we shall see in the next words , he is spoken of only with respect unto external actual operations . But he was the great , the promised Heavenly Gift , to be bestowed under the New Testament , by whom God would institute and ordain a new way , and new Rites of Worship , upon the Revelation of himself and Will in Christ. Unto him was committed the Reformation of all things in the Church , whose time was now come , Chap. 9. 10. The Lord Christ when he ascended into Heaven , left all things standing and continuing in Religious Worship , as they had done from the days of Moses , though he had virtually put an end unto it . And he commanded his Disciples that they should attempt no alteration therein , until the Holy Ghost were sent from Heaven to enable them thereunto , Acts 1. 4 , 5. But when he came as the great Gift of God , promised under the New Testament , he removes all the carnal Worship and Ordinances of Moses , and that by the full Revelation of the Accomplishment of all that was signified by them , and appoints the new , holy , spiritual Worship of the Gospel , that was to succeed in their room . The Spirit of God therefore , as bestowed for the introduction of the New Gospel state , in Truth and Worship , is the Heavenly Gift here intended . Thus our Apostle warneth these Hebrews , that they turn not away from him who speaketh from Heaven , chap. 12. 25. that is , Jesus Christ speaking in the Dispensation of the Gospel by the Holy Ghost sent from Heaven . And there is an Antithesis included herein , between the Law and the Gospel ; the former being given on Earth , the latter being immediately from Heaven . God in the giving of the Law made use of the Ministry of Angels , and that on the Earth ; but he gave the Gospel Church state , by that Spirit which although he worketh on men in Earth , and is said in every Act or Work to be sent from Heaven , yet is he still in Heaven , and always speaketh from thence ; as our Savour said of himself , with respect unto his Divine Nature , Joh. 3. 13. Secondly , We may enquire what it is to taste of this Heavenly Gift . The expression of tasting is metaphorical , and signifies no more but to make a Trial or Experiment ; For so we do by tasting , naturally and properly of that which is tendred unto us to eat . We taste such things by the sense given us naturally to discern our food , and then either receive or refuse them as we find occasion . It doth not therefore include eating , much less Digestion and turning into nourishment of what is so tasted . For its nature being only thereby discerned , it may be refused , yea though we like its relish and savour upon some other consideration . Some have observed that to taste is as much as to eat , as 2 Sam. 3. 35. I will not taste bread , or ought else . But the meaning is , I will not so much as taste it , whence it was impossible he should eat it . And when Jonathan says he only tasted a little of the Honey , 1 Sam. 14. 29. it was an excuse and extenuation of what he had done . But it is unquestionably used for some kind of experience of the nature of things , Prov. 31. 18. she tasteth that her merchandize is good , or hath experience of it , from its increase , Psal. 34. 8. O taste and see that the Lord is good ; which Peter respects , 1 Epist. 2. 3. If so be that ye have tasted that the Lord is gracious , or found it so by experience . It is therefore properly to make an experiment or trial of any thing , whether it be received or refused ; and is sometimes opposed to eating and digestion , as Matth. 27. 34. That therefore which is ascribed unto these Persons , is , that they had an experience of the Power of the Holy Ghost , that Gift of God , in the Dispensation of the Gospel , the Revelation of the Truth , and Institution of the spiritual Worship of it ; of this state and of the excellency of it , they had made some trial , and had some experience ; a Priviledge which all men were not made partakers of . And by this taste they were convinced , that it was far more excellent than what they had been before accustomed unto , although now they had a mind to leave the finest Wheat for their old Acorns . Wherefore although tasting contain a Diminution in it , if compared with that spiritual eating and drinking , with that Digestion of Gospel Truths , turning them into nourishment , which are in true Believers ; yet absolutely considered it denotes that Apprehension and Experience of the excellency of the Gospel as administred by the Spirit , which is a great Priviledge and spiritual Advantage , the contempt whereof will prove an unspeakable Aggravation of the Sin , and the remediless ruine of Apostates . The meaning then of this Character given concerning these Apostates is , that they had some experience of the Power and Efficacy of the Holy Spirit from Heaven , in Gospel Administrations and Worship . For what some say of Faith , it hath here no place ; and what others affirm of Christ , and his being the Gift of God , comes in the issue unto what we have proposed . And we may observe , farther to clear the Design of the Apostle in this Commination , 1. That all the Gifts of God under the Gospel are peculiarly Heavenly , Joh. 3. 12. Ephes. 1. 3. and that in opposition , ( 1 ) To earthly things , Col. 3. 11 , 12. ( 2 ) To carnal Ordinances , Heb. 9. 23. let them beware by whom they are despised . 2. The Holy Ghost for the Revelation of the mysteries of the Gospel , and the Institution of the Ordinances of spiritual Worship , is the great Gift of God under the New Testament . 3. There is a Goodness and Excellency in this Heavenly Gift , which may be tasted or experienced in some measure by such as never receive him , in their life , power and efficacy . They may taste , ( 1 ) Of the Word in its Truth , not its Power ; ( 2 ) Of the Worship of the Church in its outward Order , not its inward Beauty ; ( 3 ) Of the Gifts of the Church , not its Graces . 4. A Rejection of the Gospel , its Truth and Worship , after some experience had of their worth and excellency , is an high Aggravation of Sin , and a certain presage of Destruction . The Third Property whereby these Persons are described is added in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and were made partakers of the Holy Ghost . This is placed in the middle or centre of the Priviledges enumerated , two preceding it , and two following after , as that which is the root and animating Principle of them all . They all are effects of the Holy Ghost , in his Gifts or his Graces , and so do depend on the participation of him . Now men do so partake of the Holy Ghost , as they do receive him . And he may be received either as unto personal Inhabitation , or as unto spiritual Operations . In the first way the world cannot receive him , Joh. 14. 17. where the world is opposed unto true Believers , and therefore these here intended were not in that sense partakers of him . His Operations respect his Gifts . So to partake of him is to have a share , part or portion in what he distributes by way of spiritual Gifts ; in answer unto that expression ; All these worketh that one and self-same Spirit , dividing unto every one severally as he will , 1 Cor. 12. 11. So Peter told Simon the Magician , that he had no part in spiritual Gifts , he was not partaker of the Holy Ghost , Acts 8. 21. Wherefore to be partaker of the Holy Ghost , is to have a share in and benefit of his spiritual Operations . But whereas the other things mentioned are also Gifts or Operations of the Holy Ghost , on what Ground or for what Reason is this mentioned here in particular , that they were made Partakers of him , which if his Operations only be intended , seems to be expressed in the other Instances ? Answ. ( 1 ) It is , as we observed before , no unusual thing in the Scripture , to express the same thing under various notions , the more effectually to impress a consideration and sense of it in our mind ; especially where an expression hath a singular Emphasis in it , as this hath here used ; For it is an exceeding Aggravation of the sins of these Apostates , that in these things they were Partakers of the Holy Ghost . ( 2 ) As was before intimated also , this participation of the Holy Ghost , is placed it may be in the midst of the several parts of this Description , as that whereon they do all depend , and they are all but Instances of it . They were partakers of the Holy Ghost , in that they were once enlightened , and so of the rest . ( 3 ) It expresseth their own personal Interest in these things . They had an interest in the things mentioned not only Objectively , as they were proposed and presented to them in the Church , but Subjectively they themselves in their own Persons were made partakers of them . It is one thing for a man to have a share in , and benefit by the Gifts of the Church , another to be personally himself endowed with them . ( 4 ) To mind them in an especial manner of the Priviledges they enjoyed under the Gospel , above what they had in their Judaisme . For , whereas then they had not so much as heard that there was an Holy Ghost , that is , a blessed Dispensation of him in spiritual Gifts , Acts 19. 2. now they themselves in their own persons were made Partakers of him , than which there could be no greater Aggravation of their Apostasie : And we may observe in our way , that The Holy Ghost is present with many as unto powerful Operations , with whom he is not present as to gracious Inhabitation : Or many are made Partakers of him in his spiritual Gifts , who are never made Partakers of him in his saving Graces , Matth. 7. 22 , 23. Fourthly , It is added in the Description , that they had tasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Good Word of God. And we must enquire , ( 1 ) What is meant by the Word of God. ( 2 ) How it is said to be Good ; and ( 3 ) In what sense they taste of it . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly , verbum dictum , a word spoken ; and although it be sometimes used in another sense by our Apostle , and by him alone , chap. 1. 3. chap. 11. 3. where it denotes the effectual active power of God ; yet both the signification of the word , and its principal use elsewhere , denotes words spoken , and when applied unto God , his word as preached and declared . See Rom. 10. 17. Joh. 6. 68. The Word of God , that is , the Word of the Gospel as preached , is that which they thus tasted of . But it may be said , that they enjoyed the Word of God in their state of Judaisme ; They did so , as to the written word ; for unto them were committed the Oracles of God , Rom. 3. 2. But it is the word of God as preached in the Dispensation of the Gospel that is eminently thus called , and concerning which such excellent things are spoken , Rom. 1. 16. Acts 20. 32. Jam. 1. 21. 2. The word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good , desireable , amiable , as the word here used signifieth . Wherein it is so , we shall see immediately . But whereas the Word of God preached under the Dispensation of the Gospel may be considered two ways ; ( 1 ) In general , as to the whole systeme of Truths contained therein ; and ( 2 ) In especial , for the Declaration made of the Accomplishment of the Promise in sending Jesus Christ for the Redemption of the Church ; it is here especially intended in this latter sense . This is emphatically called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 1. 25. So the Promise of God in particular is called his Good word ; Jer. 29. 10. After seventy years I will visit you and perform my good word towards you ; as he calls it the Good thing that he had promised , chap. 33. 14. The Gospel is the good tiding of Peace and Salvation by Jesus Christ , Isa. 52. 7. 3. Hereof they are said to taste , as they were before of the Heavenly Gift . The Apostle as it were studiously keeps himself to this expression , on purpose to manifest that he intendeth not those , who by Faith do readily receive food , and live on Jesus Christ , as tendered in the word of the Gospel , Joh. 6. 35 , 49 , 50 , 51 , 54 , 55. It is , as if he had said , I speak not of those who have received and digested the spiritual Food of their Souls , and turned it into spiritual nourishment , but of such as have so far tasted of it , as that they ought to have desired it as sincere milk , to have grown thereby ; But they had received such an experiment of its Divine Truth and Power , as that it had various effects upon them . And for the further Explication of these words , and therein of the Description of the state of these supposed Apostates , we may consider the ensuing Observations , which declare the sense of the words , or what is contained in them . 1. There is a Goodness and Excellency in the Word of God , able to attract and affect the minds of men , who yet never arrive at sincere Obedience unto it . 2. There is an especial Goodness in the Word of the Promise concerning Jesus Christ , and the Declaration of its Accomplishment . Lastly , It is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And the Powers of the world to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the mighty great miraculous Operations and Works of the Holy Ghost . What they were and how they were wrought among these Hebrews , hath been declared in our Exposition on chap. 2. 4. whither I shall refer the Reader ; and they are known from the Acts of the Apostles , where sundry Instances of them are recorded . I have also proved on that Chapter , that by the world to come , our Apostle in this Epistle intends the days of the Messiah , that being the usual name of it in the Church at that time , as the new world which God had promised to create . Wherefore these Powers of the world to come , were the Gifts whereby those signs , wonders , and mighty works , were then wrought by the Holy Ghost , according as it was foretold by the Prophets , that they should be so . See Joel 2. compared with Acts 2. These the Persons spoken of , are supposed to have tasted , for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing . Either they had been wrought in and by themselves , or by others in their sight , whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the Gospel . Yea , I do judge that themselves in their own persons were Partakers of these Powers in the Gifts of Tongues , and other miraculous Operations , which was the highest Aggravation possible of their Apostasie , and that which peculiarly rendered their recovery impossible . For there is not in the Scripture an impossibility put upon the recovery of any , but such as peculiarly sin against the Holy Ghost ; and although that Guilt may be otherwise contracted , yet in none so signally as this of rejecting that Truth which was confirmed by his mighty Operations in them that rejected it , which could not be done without an Ascription of his Divine Power unto the Devil . Yet would I not fix on those extraordinary Gifts exclusively unto those that are ordinary . They also are of the Powers of the world to come . So is every thing that belongs to the Erection or Preservation of the New world or the Kingdom of Christ. To the first setting up of a Kingdom , great and mighty Power is required ; but being set up , the ordinary Dispensation of Power will preserve it ; so is it in this matter . The extraordinary miraculous Gifts of the Spirit were used in the Erection of Christs Kingdom , but it is continued by ordinary Gifts , which therefore also belong unto the Powers of the world to come . From the consideration of this Description , in all the parts of it , we may understand what sort of Persons it is , that is intended here by the Apostle . And it appears , yea is evident , 1. That the Persons here intended , are not true and sincere Believers in the strict and proper sense of that name , at least they are not described here as such ; so that from hence nothing can be concluded concerning them that are so , as to the possibility of their total and final Apostasie . For ( 1 ) There is in their full and large Description no mention of Faith or Believing , either expresly , or in terms equivalent . And in no other place in the Scripture are such intended , but they are mentioned by what belongs essentially to their state . And ( 2 ) There is not any thing ascribed to these persons , that is peculiar to them as such , or discriminative of them , as taken either from their especial Relation unto God in Christ , or any such Property of their own , as is not communicable unto others . For instance , they are not said to be called according to Gods purpose , to be born again not of the Will of Man , nor of the Will of Flesh , but of God , not to be justified , or sanctified , or united unto Christ , or to be the Sons of God by Adoption , nor have they any other characteristical note of true Believers ascribed to them . ( 3 ) They are in the following Verses compared to the Ground , on which the rain often falls , and beareth nothing but Thorns and Briars . But this is not so with true Believers . For Faith it self is an Herb peculiar to the inclosed Garden of Christ , and meet for him by whom we are dressed . ( 4 ) The Apostle afterwards discoursing of true Believers , doth in many particulars distinguish them from such as may be Apostates , which is supposed of the Persons here intended , as was before declared . For ( 1 ) He ascribeth unto them in general better things , and such as accompany Salvation , ver . 9. ( 2 ) He ascribes a work and labour of Love , as it is true Faith alone which worketh by Love , ver . 10. whereof he speaks not one word concerning these . ( 3 ) He asserts their Preservation , ( 1 ) On the account of the Righteousness and Faithfulness of God , ver . 11. ( 2 ) Of the Immutability of his counsel concerning them , ver . 17 , 18. In all these and sundry other Instances doth he put a difference between these Apostates and true Believers . And whereas the Apostle intends to declare the Aggravation of their sin in falling away by the principal Priviledges whereof they were made partakers , here is not one word in name or thing of those which he expresly assigns to be the chief priviledges of true Believers , Rom. 8. 27 , 28 , 29 , 30. 2. Our next enquiry is more particularly whom he doth intend . And ( 1 ) They were such who not long before were converted from Judaisme unto Christianity , upon the evidence of the Truth of its Doctrine , and the miraculous Operations wherewith its Dispensation was accompanied . ( 2 ) He intends not the common sort of them , but such as had obtained especial Priviledges among them . For they had received extraordinary Gifts of the Holy Ghost , as speaking with Tongues or working Miracles . And ( 3 ) They had found in themselves and other convincing evidences , that the Kingdom of God and the Messiah , which they called the world to come , was come unto them , and had satisfaction in the Glories of it . ( 4 ) Such Persons as these , as they have a work of Light on their minds , so according to the efficacy of their Convictions may have such a change wrought upon their Affections and in their Conversation , as that they may be of great esteem among Professors ; and such these here intended might be . Now it must needs be some horrible frame of spirit , some malitious enmity against the Truth and Holiness of Christ and the Gospel , some violent Love of sin and the world , that could turn off such Persons as these from the Faith , and blot out all that Light and Conviction of Truth , which they had received . But the least Grace is a better security for Heaven , than the greatest Gifts and Priviledges whatever . These are the Persons concerning whom our Apostle discourseth , and of whom it is supposed by him , that they may fall away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The especial nature of the sin here intended is afterwards declared in two Instances or aggravating circumstances . This word expresseth the respect it had to the state and condition of the sinners themselves ; they fall away , do that whereby they do so . I think we have well expressed the word , if they shall fall away . Our old Translations render it only , if they shall fall , which expressed not the sense of the word , and was liable to a sense not at all intended . For he doth not say , if they shall fall into sin , this or that or any sin whatever that can be named , suppose the greatest sin imaginable , namely , the denial of Christ in the time of Danger or Persecution . This was that sin ( as we intimated before ) about which so many contests were raised of old , and so many Canons were multiplied about the ordering of them who had contracted the Guilt thereof . But one example well considered , had been a better guide for them than all their own Arbitrary Rules and Imaginations : When Peter fell into this sin , and yet was renewed again to Repentance , and that speedily . Wherefore we may lay down this in the first place as to the sense of the words ; There is no particular sin that any man may fall into occasionally through the Power of Temptation , that can cast the sinner under this Commination , so that it should be impossible to renew him to Repentance . It must therefore ( secondly ) be a course of sin or sinning that is intended . But there are various degrees herein also , yea there are divers kinds of such courses in sin . A man may so fall into a way of sin , as still to retain in his mind such a Principle of Light and Conviction that may be suitable to his Recovery . To exclude such from all hopes of Repentance , is expresly contrary to Ezek. 18. 21. Isa. 55. 7. yea and the whole sense of the Scripture . Wherefore men after some Conviction and Reformation of Life , may fall into corrupt and wicked courses and make a long abode or continuance in them . Examples hereof we have every day amongst us , although it may be none to parallel that of Manasseh ; consider the nature of his Education under his Father Hezekiah , the greatness of his sins , the length of his continuance in them , with his following Recovery , and he is a great Instance in this case . Whilst there is in such persons any seed of Light or Conviction of Truth which is capable of an Excitation or Revival , so as to put forth its Power and Efficacy in their Souls , they cannot be looked on to be in the condition intended , though their case be dangerous . 3. Our Apostle makes a distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 11. 11. between stumbling and falling , and would not allow that the unbelieving Jews of those days , were come so far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to fall absolutely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I say then have they stumbled , that they should fall ? God forbid ; that is , absolutely and irrecoverably . So therefore doth that word signifie in this place . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encreaseth the signification , either as to perverseness in the manner of the fall , or as to violence in the fall its self . From what hath been discoursed it will appear , what falling away it is that the Apostle here intendeth . And , ( 1 ) It is not a falling into this or that actual sin , be it of what nature it will , which may be , and yet not be a falling away . ( 2 ) It is not a falling upon temptation or surprisal , for concerning such fallings we have rules of another kind given us in sundry places , and those exemplified in especial Instances ; but it is that which is premeditated , of Deliberation and Choice . ( 3 ) It is not a falling by a Relinquishment or Renunciation of some though very material Principles of Christian Religion by Error or Seduction , as the Corinthians fell , in denying the Resurrection of the dead , and the Galatians by denying Justification by Faith in Christ alone . Wherefore , ( 4 ) It must consist in a total Renunciation of all the constitutent Principles and Doctrines of Christianity , whence it is denominated . Such was the sin of them who relinquished the Gospel to return unto Judaisme , as it was then stated , in opposition unto it , and hatred of it . This it was , and not any kind of actual sins , that the Apostle manifestly discourseth concerning . ( 5 ) For the compleating of this falling away according to the intention of the Apostle , it is required that this Renunciation be avowed and professed ; as , when a man forsaketh the Profession of the Gospel , and falls into Judaisme or Mahumatisme , or Gentilisme , in Perswasion and Practice . For the Apostle discourseth concerning Faith and Obedience as professed , and so therefore also of their contraries . And this avowment of a Relinquishment of the Gospel hath many provoking Aggravations attending it . And yet whereas some men may in their hearts and minds utterly renounce the Gospel , but upon some outward secular considerations , either dare not or will not profess that inward Renunciation , their falling away is compleat and total in the sight of God ; and all they do to cover their Apostasie in an external compliance with Christian Religion , is in the sight of God but a mocking of him , and the highest Aggravation of their sin . This is the falling away intended by the Apostle ; A voluntary resolved Relinquishment of , and Apostasie from the Gospel , the Faith , Rule , and Obedience thereof , which cannot be without casting the highest reproach and contumely imaginable upon the Person of Christ himself , as is afterwards expressed . Concerning these Persons and their thus falling away , two things are to be considered in the Text. ( 1 ) What is affirmed of them . ( 2 ) The Reason of that Affirmation . The first is , That it is impossible to renew them again to Repentance . The thing intended is negative ; to renew them again to Repentance , this is denied of them ; but the modification of that negation , turns the Proposition into an Affirmation ; It is impossible so to do . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Importance of the word is dubious ; some think an absolute , and others a moral Impossibility is intended thereby . This latter most fix upon , so that it is a matter rare , difficult , and seldom to be expected , that is intended , and not that which is absolutely impossible . Considerable Reasons and Instances are produced for either Interpretation . But we must look farther into the meaning of it . All future events depend on God , who alone doth necessarily exist . Other things may be or may not be , as they respect him or his will. And so things that are future may be said to be impossible , or be so , either with respect unto the nature of God , or his Decrees , or his moral Rule , Order and Law. Things are impossible with respect unto the Nature of God , either absolutely as being inconsistent with his Being and Essential Properties ; so it is impossible , that God should lye ; or on some supposition , so it is impossible , that God should forgive sin without satisfaction , on the supposition of his Law , and the Sanction of it . In this sense the Repentance of these Apostates it may be is not impossible . I say , it may be ; It may be there is nothing in it contrary to any Essential Properties of the Nature of God , either directly or reductively . But I will not be positive herein . For the things ascribed unto these Apostates are such , namely , their crucifying the Son of God afresh , and putting him unto open shame , as that I know not but that it may be contrary to the Holiness and Righteousness and Glory of God , as the supream Ruler of the world , to have any more Mercy on them than on the Devils themselves , or those that are in Hell. But I will not assert this to be the meaning of the place . Again , Things possible in themselves , and with respect unto the Nature of God , are rendered impossible by Gods Decree and Purpose : He hath absolutely determined , that they shall never be . So it was impossible that Saul and his Posterity should be preserved in the Kingdom of Israel . It was not contrary to the Nature of God , but God had decreed that so it should not be , 1 Sam. 15. 28 , 29. But the Decrees of God respecting Persons in particular , and not Qualifications in the first place , they cannot be here intended ; because they are free acts of his Will , not revealed neither in particular , nor by virtue of any general Rule , as they are Soveraign , making differences between Persons in the same condition , Rom. 9. 11 , 12. What is possible or impossible with respect unto the Nature of God , we may know in some good measure from the certain knowledge we may have of his Being and Essential Properties . But what is so one way or other with respect unto his Decrees or Purposes , which are Soveraign free Acts of his Will , knoweth no man , not the Angels in Heaven , Isa. 40. 13 , 14. Rom. 11. 34. Thirdly , Things are possible or impossible with respect unto the Rule and Order of all things that God hath appointed . When in things of Duty God hath neither expresly commanded them , nor appointed means for the Performance of them , then are we to look upon them as impossible , and then with respect unto us they are so absolutely , and so to be esteemed . And this is the Impossibility here principally intended . It is a thing that God hath neither commanded us to endeavour , nor appointed means to attain it , nor promised to assist us in it . It is therefore that which we have no reason to look after , attempt or expect , as being not possible by any Law , Rule , or Constitution of God. The Apostle instructs us no farther in the nature of future events , but as our own Duty is concerned in them . It is not for us either to look or hope , or pray for , or endeavour the Renewal of such Persons unto Repentance . God gives Law unto us in these things , not unto himself . It may be possible with God for ought we know , if there be not a contradiction in it unto any of the Holy Properties of his Nature ; only he will not have us to expect any such things from him , nor hath he appointed any means for us to endeavour it . What he shall do , we ought thankfully to accept ; but our own Duty towards such persons is absolutely at an end . And indeed they put themselves wholly out of our reach . That which is said to be thus impossible with respect unto these Persons , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to renew them again to Repentance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament with respect unto God , signifies a gracious change of mind on Gospel Principles and Promises , leading the whole Soul into Conversion unto God. This is the beginning and entrance of our turning unto God , without which , neither the Will nor the Affections will be engaged unto him , nor is it possible for sinners to find acceptance with him . It is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to renew . The construction of the word is defective , and must be supplied ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be added , to renew themselves ; it is not possible they should do so , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that some should , that any should renew them , and this I judge to be intended . For the impossibility mentioned respects the Duty and Endeavours of others . In vain shall any attempt their recovery by the use of any means whatever . And we must enquire what it is to be Renewed , and what it is to be Renewed again . Now our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the Renovation of the Image of God in our natures , whereby we are dedicated again unto him . For as we had lost the Image of God by sin , and were separated from him as things prophane , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects both the Restauration of our Nature , and the Dedication of our Persons to God. And it is twofold . First , Real and internal in Regeneration and effectual Sanctification . The washing of Regeneration and the renewing of the Holy Ghost , Tit. 3. 5. 1 Thes. 5. 23. But this is not that which is here intended . For this these Apostates never had , and so cannot be said to be renewed again unto it . For no man can be renewed again unto that which he never had . Secondly , It is outward in the Profession and Pledge of it . Wherefore Renovation in this sense consists in the solemn confession of Faith and Repentance by Jesus Christ , with the seal of Baptism received thereon . For thus it was with all those who were converted unto the Gospel . Upon their Profession of Repentance towards God , and Faith in our Lord Jesus Christ , they received the Baptismal Pledge of an inward Renovation , though really they were not Partakers thereof . But this estate was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Renovation . From this state they fell totally , renouncing Him who is the Author of it , his Grace which is the Cause of it , and the Ordinance which is the Pledge thereof . Hence it appears what it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to renew them again . It is to bring them again into this state of Profession by a second Renovation , and a second Baptism as a Pledge thereof . This is determined impossible , and so unwarrantable for any to attempt . And for the most part such persons do openly fall into such Blasphemies against , and engage ( if they have power ) into such Persecution of the Truth , as that they give themselves sufficient Direction how others should behave themselves towards them . So the ancient Church was satisfied in the case of Julian . This is the sum concerning what is affirmed of these Apostates , namely , that it is impossible to renew them unto Repentance , that is , so to act towards them as to bring them to that Repentance whereby they may be enstated in their former condition . Hence sundry things may be observed for the clearing the Apostles Design in this Discourse . As , ( 1 ) Here is nothing said concerning the Acceptance or Refusal of any upon Repentance or the Profession thereof after any sin , to be made by the Church , whose Judgement is to be determined by other rules and circumstances . And this perfectly excludes the pretence of the Novatians from any countenance in these words . For whereas they would have drawn their warranty from hence for the utter exclusion from Church Communion of all those who had denied the Faith in times of Persecution , although they expressed a Repentance whose sincerity they could not evince ; Those only are intended , who neither do , nor can come to Repentance it self , nor make a Profession of it , with whom the Church had no more to do . It is not said , that men who ever thus fell away , shall not upon their Repentance be admitted into their former state in the Church ; But that such is the severity of God against them that he will not again give them Repentance unto Life . ( 2 ) Here is nothing that may be brought in bar against such as having fallen into any great sin , or any course in sinning , and that after Light , Convictions , and Gifts received and exercised , who desire to repent of their sins and endeavour after sincerity therein . Yea such a desire and endeavour exempts any one from the Judgement here threatened . There is therefore in it that which tends greatly to the encouragement of such sinners . For , whereas it is here declared concerning those who are thus rejected of God , that it is impossible to renew them , or to do any thing towards that which shall have a tendency to Repentance ; those who are not satisfied that they do yet savingly repent , but only are sincerely exercised how they may attain thereunto , have no concernment in this Commination , but evidently have the door of mercy still opened unto them . For it is shut against those who shall never endeavour to turn by Repentance . And although Persons so rejected of God , may fall under Convictions of their sin attended with despair , which is unto them a foresight of their future condition ; yet as unto the least attempt after Repentance on the terms of the Gospel , they do never rise up unto it . Wherefore the Impossibility intended of what sort soever it be , respects the severity of God , not in refusing or rejecting the greatest sinners which seek after and would be renewed unto Repentance , which is contrary unto innumerable of his Promises ; but in the giving up such sinners as these are here mentioned , unto that obdurateness and obstinacy in sinning , that blindness of mind , and hardness of heart , as that they neither can nor shall ever sincerely seek after Repentance , nor may any means according to the mind of God be used to bring them thereunto . And the Righteousness of the exercise of this severity is taken from the nature of this sin or what is contained in it , which the Apostle declares in the ensuing Instances . VERSE 7 , 8. What the Apostle had Doctrinally instructed the Hebrews in before , in these Verses he layeth before them under an apposite similitude . For his Design herein is to represent the condition of all sorts of Persons who profess the Gospel , and live under the Dispensation of its Truths , with the various Events that do befall them . He had before treated directly only of unfruitful and Apostatizing Professors , whom here he represents by unprofitable Ground , and Gods dealing with them as men do with such Ground when they have Tilled it in vain . For the Church is a Vine or Vineyard , and God is the Husbandman , Joh. 15. 1. Isa. 5. 1 , 2 , 3. But here moreover for the greater Illustration of what he affirms concerning such Persons , he compriseth in his similitude the contrary state of sound Believers and fruitful Professors , with the acceptance they have with , and blessing they receive from God. And contraries thus compared do illustrate one another , as also the Design of him who treateth concerning them . We need not therefore engage into a particular Enquiry what it is which the word For , whereby these Verses are annexed and continued unto the precedent , doth peculiarly and immediately respect , concerning which there is some difference among Expositors . Some suppose it is the dealing of God with Apostates before laid down which the Apostle regards , and in these Verses gives an account of the Reason of it , or whence it is they come unto such a woful End. Others observing that in his wholle ensuing Discourse he insists principally if not only on the state of sound Believers and their acceptance with God , suppose he hath immediate respect unto what he hath declared in the beginning of the Chapter , ver . 1 , 3. concerning his Design to carry them on unto Perfection . But there is no need that we should restrain his purpose to either of these intentions exclusively unto the other ; yea it is contrary to the plain scope of his Discourse so to do . For he compriseth both sorts of Professors and gives a lively representation of their condition , of Gods dealing with them , and the Event thereof . The Reason therefore that he gives is not to be confined to either sort exclusively , but extends it self equally to the whole subject treated of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not any thing materially to be observed concerning these words in any Translations ancient or modern ; They all agree unless one or two that openly depart from the Text , and which therefore are of no consideration . Only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter quos , for whom ; all others read per quos , or a quibus , by whom ; only ours mark for whom in the Margin , which indeed is the more usual signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative Case . But that is not infrequently put for the Genitive . And although this be not usual in other Authors , yet unquestionable Instances of it may be given , and amongst them that of Demosten . Olint . 1. is eminent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And seeth the way whereby ( by which ) Philip who at first was weak became so great . But into the proper sense of this Expression in this place we must enquire afterwards . For the Earth which drinketh in the Rain , that cometh oft upon it , and bringeth forth Herbs meet for them by whom it is dressed , receiveth Blessing from God. But that which beareth Thorns and Briars , is rejected , and is nigh unto Cursing , whose End is to be burned . Some things must be observed concerning this similitude in general , before we enquire into the particular parts of it . ( 1 ) The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Application of it , is left included in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or proposition of the similitude it self , and is not expressed . A Description is given of the Earth by its Culture , Fruit or Barrenness , but nothing is especially added of the things signified hereby , although those are principally intended . And the way of Reasoning herein , as it is compendious , so it is plain and instructive , because the Analogie between the things produced in the similitude , and the things signified , is plain and evident , both in it self and from the whole discourse of the Apostle . ( 2 ) There is a common subject of the whole similitude branched out into distinct parts , with very different Events ascribed unto them . We must therefore consider , both what is that common subject , as also wherein the distinct parts whereinto it is branched , do agree on the one hand , and differ on the other . ( 1 ) The common subject is the Earth ; of the nature whereof both Branches are equally participant . Originally and naturally they differ not , they are both the Earth . ( 2 ) On this common subject in both Branches of it , the Rain equally falls ; not upon one more and the other less , not upon one sooner and the other later . ( 3 ) It is equally dressed , tilled , or manured by or for the use of some . One part doth not lie neglected , whilst the other is cared for . In these things there is an Agreement , and all is equal in both Branches of the common subject . But hereon a partition is made or a Distribution of this common subject into two parts or sorts with a double difference between them ; and that ( 1 ) On their own part , ( 2 ) Of Gods dealing with them . For ( 1 ) The one part brings forth Herbs which are described by their usefulness , they are meet for them by whom they are dressed . The other bare Thorns and Briars , things not only of no use or advantage , but moreover noxious and hurtful . ( 2 ) They differ in the consequent , on the part of God , for the first sort receiveth Blessing from God , the other in opposition unto this Blessing from God , ( whence we may also learn what is contained therein ) is first rejected , then cursed , then burned . Before I proceed to the particular Explication of the words , Enquiry must be made into the especial Design of the Apostle in them with respect unto these Hebrews . For here is not only a Threatening of what might come to pass , but a particular prediction of what would come to pass , and a Declaration of what was already in part accomplished . For by the Earth he understands in an especial manner the Church and Nation of the Jews . This was Gods Vineyard , Isa. 5. 7 , 8. Hereunto he sent all his Ministers and last of all his Son , Matth. 21. 35. Jer. 2. 21. And to them he calls , O Earth , Earth , Earth hear the word of the Lord , Jer. 22. 29. Upon this Earth the Rain often fell in the Ministerial Dispensation of the Word unto that Church and People . With respect hereunto Christ says unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how often would I have gathered thy Children , Matth. 23. 37. as here the Rain is said to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often upon it . This was the Earth wherein were the Plants of Gods especial planting . And these were all now distributed into two parts . ( 1 ) Those who Believing and Obeying the Gospel brought forth the fruits of Repentance , Faith and new Obedience . These being effectually wrought upon by the Power of God in the new Creation , our Apostle compares to the Earth in the old Creation , when it was first made by God and blessed of him . Then in the first place it brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Lxx. render the word , Herb meet for him that made and blessed it , Gen. 1. 11. And these were still to be continued the Vineyard of God , a Field which he cared for . This was that Gospel Church gathered of the Hebrews which brought forth fruit to the Glory of God , and was blessed of him . This was the Remnant among them according to the Election of Grace , which obtained mercy when the rest were blinded , Rom. 11. 5 , 7. For ( 2 ) the remainder of this People , the residue of this Earth , it was made up of two sorts , which are both of them here cast under the same lot and condition . There were obstinate unbelievers on the one hand , who pertinaciously rejected Christ and the Gospel , with Hypocritical Apostates on the other , who having for a season embraced its Profession , fell off again unto their Judaisme . All these the Apostle compares unto the Earth when the Covenant of God with the Creation was broken by the sin of man and it was put under the Curse . Hereof it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Lxx renders it , the very words here used by the Apostle , it beareth Thorns and Briars . Such was this Church and People now they had broken and rejected the Covenant of God by their Unbelief , Earth that brought forth Thorns and Briars . The best of them was as a Briar and the most upright of them as a Thorn Hedge , then was the Day of their Prophets nigh , the Day of their Visitation foretold by the Prophets their Watchmen , Micah 7. 4. So God threatened that when he rejected his Vineyard it should bring forth Briars and Thorns , Isa. 5. 6. And of these unbelieving and Apostate Hebrews of this barren Earth , the Apostle affirmeth three things . ( 1 ) That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejected , or not approved , that is of God. Hereof they boasted , and herein they continued yet to pride themselves , that God owned them , that they were his People , and preferred them above all others . But although God was pleased yet to exercise patience towards them , yet he had pronounced concerning them in general , that they were not his People , that he owned them not . Thorns and Briars were come upon their Altars , so that both their Persons and Worship were rejected of God. ( 2 ) It was nigh unto Cursing . And this Curse which it was now very nigh unto had in it ( 1 ) Barrenness ; and ( 2 ) an unalterable and irrevocable Destination unto Destruction . ( 1 ) It had in it Barrenness . For this Church of the Jews made up now of Infidels and Apostates was represented by the Figg-tree cursed by our Saviour , Matth. 21. 19. He said unto it , Let no fruit grow on thee henceforward for ever , and presently the Figg-tree withered away . After this time the Gospel having been sufficiently tendred unto them , and rejected by them , there was no more of saving Faith , Repentance , or Obedience , nothing that was acceptable unto God , in Holiness or Worship ever found amongst them to this Day . Many Jews were after this converted , but the Church of the Jews never bare any more Fruits unto God. And ( 2 ) they were devoted unto Destruction . The close of the Old Testament , and therein of the immediate solemn Revelation of God unto that Church was , that if they received not the Lord Christ after the coming and Ministry of Elijah , that is , of John the Baptist , that God would come and smite the whole Earth with a Curse , Mal. ult . He would make it a thing anathematized or sacredly devoted unto Destruction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When God first brought them into his Land , which was to be the seat of his Ordinances and solemn Worship , the first Town that they came unto was Jericho . This therefore God anathematized or devoted to perpetual Destruction , with a Curse upon him that should attempt its Re-edification , Joh. 6. 17. The whole Land thereby was alienated from its former possessors , and devoted unto another use , and the place it self utterly destroyed . Jerusalem , and consequently the whole Church was now to be made as Jericho ; and the Curse denounced was now speedily to be put in Execution , wherein the Land was to be alienated from their Right unto it , and be devoted to Desolation . ( 3 ) The End of all this was that this Earth should be burned . An universal Desolation according to the Prediction of our Saviour by Fire and Sword , representing the Eternal Vengeance they were liable unto was to come upon them . This was now approaching , namely , the End of their Church and State in the Destruction of the City , Temple and Nation . This was the especial Design of the Apostle with respect unto these Hebrews ; And he adds this Scheme or Dclineation of the present and approaching Condition of that Apostatized Church , to give Terror unto the Commination that he gave unto unprofitable Professors . But whereas all things unto the very last happened unto them in Types , and the Condition of the Churches of the Gospel is represented in their sin and punishment ; and whereas the things reflected on are such as it is the common and constant concernment of all Professors heedfully to consider , I shall open the words in the whole latitude of their signification , as they are peculiarly instructive unto us . 1. The Subject of the proposition in the similitude , is the Earth ; and that which is represented thereby , is the Hearts and Minds of all those to whom the Gospel is preached . So it is explained in that Parable of our Saviour , wherein he expressed the Word of the Gospel as preached by Seed , and compares the Hearers of it unto several sorts of Ground whereinto that Seed is cast . And the Allusion is wonderful apposite and instructive . For ( 1 ) Seed is the principle of all things living ; of all things that having any kind of natural Life , are capable of natural increase , growth , and furit . And whatever they arrive unto , it is but the actuating of the vital seed from whence they do proceed . So is the Word of the Gospel unto all spiritual Life , 1 Pet. 1. 23. And Believers because of their growth , increase , and fruit , from this vital principle or seed of the Word , are called Vines , Plants of Gods planting , and the like . ( 2 ) The Earth is the only fit and proper subject for seed to be put into , and alone is capable of the Culture or Husbandry that is to be used about it . God hath made no other matter or subject to receive the seeds of things that may bring forth fruit ; no man casts Seed into the Air or Water . It was of the Earth alone that God said , Let it bring forth Grass , the Herb yielding Seed , and the Fruit-tree yielding Fruit after its kind , whose Seed is in it self upon the Earth , Gen. 1. 11 , 12. The Earth alone hath a passive power to be made fruitful , it hath that matter in it which being cultivated , disposed , excited , sowed , planted , blessed , may bring forth Fruit. So it is with the Souls of men with respect unto the Seed of the Word . Their Minds , and they alone , are a subject capable of receiving of it , and improving it . They are the only meet Object of Divine Care and Culture . The faculties of our Souls , our Minds , Wills and Affections are meet to entertain the Gospel , and to bring forth the Fruits of it , whereof nothing is found in any other Creatures on the Earth . Hence we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 3. 9. Gods Husbandry , the Ground or Field that he tilleth . As Christ mystical comprising all Professors is the Vine , and his Father is the Husbandmam , Joh. 15. 1. by whom it is dressed and pruned . ( 3 ) The Earth by and of it self , in the state wherein it is , brings forth nothing that is good or useful . Upon its first Creation it was inlaid and impregnated by the Blessing of God with all Seeds of useful Herbs and Fruits . But after the entrance of Sin , its Womb was cursed with Barrenness as unto its first usefulness , and brings forth nothing of it self but Thorns , Briars , and noxious Weeds , at least those in such abundance as to choke and corrupt all the Remainders of useful Seeds and Plants in it . It is like the Field of the slothful grown over with Thorns , and Nettles cover the face thereof . Especially it is condemned to utter Barrenness , if the Rain fall not on it ; whereof afterwards . And such are the Hearts and Minds of men by nature . They are dark , barren , unprofitable , and which without Divine Culture will bring forth no Fruits of Righteousness that are acceptable unto God. All that of themselves they can bring forth are noxious Weeds . Among the Weeds of unmanured Earth some are painted with alluring Colours , but they are but Weeds still ; and among the Fruits of unsanctified Minds some may carry a more specious appearance than others ; but they are all , spiritually considered , Sins and Vices still . So then the common subject of the similitude is plain and instructive . And we may in our passage observe that , The Minds of all men by Nature are universally and equally barren with respect unto Fruits of Righteousness and Holiness , meet for and acceptable unto God. They are all as the Earth under the Curse . There is a natural Difference among men as unto their Intellectual Abilities . Some are of a far more piercing and sagacious Understanding , and of a sounder judgement than others . Some have a natural temper and inclination disposing them unto Gentleness , Sobriety and Modesty ; when others from their constitution are Morose , Passionate and Perverse . And hereon some make a good progress in Morality , and usefulness in the world , whist others lay immersed in all vitious Abominations . There are therefore on these and the like Accounts great Differences among men , wherein some are incomparably to be preferred above others . But as to the Fruits of spiritual Holiness and Righteousness all men by nature are equal and alike . For our Nature as unto a principle of living unto God is equally corrupted in all . There are no more Sparks or Reliques of Grace in one than another . All spiritual Differences between men are from the Power and Grace of God in the Dispensation of the Word . But we must proceed . Of this Earth it is said , that it drinks in the Rain that comes often upon it . Something is wanting , something must be done to this Barren Earth to make it fruitful . And this is done by Rain . And that is described , by ( 1 ) its Communication or application unto the Earth ; it falls upon it ; ( 2 ) An especial Adjunct thereof in its frequency , it falls often on it . ( 3 ) By that Reception which the Earth is naturally fitted and suited to give unto it ; it drinketh it in . The thing it self is Rain . This is that whereby alone the Earth otherwise dry and barren is impregnated and made fruitful . For there is therein a Communication of moisture absolutely requisite to apply the nourishing virtue of the Earth unto the radical principles of all fruits whatever , and therefore before any Rain did fall God caused a vapour to arise which supplied the use of it and watered the Earth , Gen. 2. 6. So the Poet expresseth it , Tum Pater omnipotens foecundis imbribus Aether , Conjugis in gremium late descendit & omnes Magnus alit , magno commistus corpore , foetus . Georg. 2. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wetting shower , not a Storm , not a violence of Rain causing an inundation , which tends to Barrenness and Sterility , nor such as is unseasonable and spoils the Fruits of the Earth , but a plentiful shower is intended ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aristotle observes . ( 2 ) This Rain falls on the Ground . And ( 3 ) It is said to fall often or frequenly , iteratis vicibus . The Land of Canaan is commended that it was not like the Land of Aegypt where the Seed was sowed and watered with the Foot ; but that it was a Land of Hills and Valleys and did drink water of the Rain of Heaven , Deut. 11. 10 , 11. And they had commonly two seasons of it , the former whereof they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joreh , and the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malcosh , Deut. 11. 14. The former fell about October in the beginning of their year , when their Seed was cast into the Ground , and the Earth as it were taught thereby ( as the Word signifies ) to apply it self unto the Seed , and to become fruitful . The other fell about March when their Corn was grown up , filling the Straw and Ear for the Harvest , as the word probably signifies . Hence it is said that Jordan overfloweth all his Banks at the time of Harvest , Josh. 3. 15. 1 Chron. 12. 15. which was occasioned by the falling of Malcosh or this latter Rain . And that this was in the first Month or March , which was the entrance of their Harvest , it is evident from hence , in that immediately after they had passed over Jordan during the swelling of its waters , they kept the Passeover at Gilgal on the fourteenth of that first Month , chap. 5. 10. Whilst they had these Rains in their proper seasons , the Land was fruitful ; and it was by with-holding of them that God punished them with the Barrenness of the Earth , and Famine thereon ensuing . Besides these , in good seasons , they had many other occasional showers ; as mention is made of the showers on the mown Grass . Hence it is here supposed that the Rain falls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often on this Earth . Again , The Earth is said to drink in the Rain . The Expression is Metaphorical but common . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the Allusion is taken from living Creatures , who by drinking take in water into their inward parts and bowels . To do thus is peculiar unto the Earth . If the Rain falls upon Rocks or Stones , it runs off from them , it hath no admission into them . But into the Earth it soaks more or less , according as the condition of the Ground is more or less receptive of it . And it is the nature of the Earth as it were to suck in these moistening Rains that fall upon it , until it be even inebriated , Psal. 65. 10. Thou visitest the Earth . and watereth it , thou waterest the Ridges thereof abundantly , thou setlest the Furrows thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou inebriatest or makest drunk the Furrows thereof . This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proposition of the similitude . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is included in it , that is , the Application of it unto the matter in hand . ( 1 ) That by the Earth , the Minds and Consciences of men are intended , was before declared ; and it is as evident what is meant by the Rain . Yet some suppose that the Gifts of the Holy Ghost before treated of may be designed by the Apostle . For in the communication of them the Holy Spirit is frequently said to be poured out , that is , as Water or Rain . But this Rain is said to fall often on the Earth , ( yea upon that Earth which continueth utterly barren ) in one shower after another . And this can be no way accommodated unto the Dispensation of the Gifts of the Spirit . For they being once communicated , if they be not exercised and improved , God gives no more showers of them . It is therefore the Administration of the Word that , is intended . And in other places the Doctrine of the Scripture is frequently compared unto Rain and watering , Deut. 32. 2. My Doctrine shall drop as the Rain , my Speech shall distill as the Dew , as the small Rain upon the tender Herb , and as the Showers upon the Grass . And where God denies his Word unto any people , he says , upon them there shall be no Rain , Zech. 14. 17. And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drop as the Rain doth is an expression for Prophesying or Preaching , Ezek. 21. 2. Amos 7. 16. the showers whereof are sometimes more soft and gentle , sometimes more earnest and pressing . And those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 84. 7. because of the ambiguity of the words , and the proportion that is between the things , are rendred by some , the Rain also filleth the Pools , and by others , the Teachers shall be filled with Blessings . This is that whereby God watereth and refresheth the barren Souls of men ; that whereby he communicates unto them all things that may enable them to be fruitful ; in brief , not to enlarge on the Allegory , the Word of the Gospel is every way unto the Souls of men , as the Rain to the barren Earth . 2. This Rain is said to fall often on the Earth . And this may be considered either with respect unto the especial concernment of these Hebrews which was laid open before , or unto the ordinary dispensation of the Gospel . In the first way it regards and expresseth the frequent addresses made unto the People of the Jews in the Ministry of the Word for their healing and recovery from those ways of Ruine wherein they were ingaged . And so it may include the Ministry of the Prophets , with the close put unto it by that of Christ himself , concerning which see our Exposition on Chap. 1. 1. And concerning this whole Ministry it is , that our Saviour so expostulates with them , Matth. 23. 37. How often would I have gathered your Children . And this also he at large represents in the Parable of the Housholder and his Vineyard , with the Servants that he sent unto it , from time to time to seek for fruit , and last of all his Son , Matth. 21. 33 , 34 , 35 , 36. Take it in the latter way for the Dispensation of the word in general , and the manner of it with frequency and urgency is included in this expression . Where the Lord Christ sends the Gospel to be preached , it is his will that it should be so , instantly in season and out of season , that it may come as abundant showers of Rain on the Earth . 3. This Rain is said to be drunk in ; the Earth drinketh in the Rain . There is no more intended in this expression , but the outward hearing of the Word , a naked assent unto it . For it is ascribed unto them who continue utterly barren and unhealed , who are therefore left unto Fire and Destruction . But as it is the natural property of the Earth to receive in the Water that is poured on it ; so men do in some sense drink in the Doctrine of the Gospel , when the natural faculties of their Souls do apprehend it and assent unto it , though it works not upon them , though it produce no effects in them . There are indeed in the Earth Rocks and Stones on which the Rain makes no impression , but they are considered in common with the rest of the Earth , and there needs no particular exception on their account . Some there are who when the Word is preached unto them , do obstinately refuse and reject it ; but the Hearers in common are said to drink it in ; and the other sort shall not escape the judgement which is appointed for them . And thus far things are spoken in general , what is common unto both those sorts of Hearers which he afterwards distinctly insists upon . The Word of the Gospel in the preaching of it being compared unto Rain we may observe that , The Dispensation of it unto men is an effect of the Soveraign Power and Pleasure of God , as is the giving of Rain unto the Earth . There is nothing in Nature that God assumeth more into his Prerogative than this of giving Rain . The first mention of it in the World , is in these words , The Lord God had not caused it to Rain upon the Earth , Gen. 2. 8. All Rain is from the Lord God , who causeth it to Rain or not to Rain at his pleasure . And the giving of it he pleads as a great pledge of his Providence and Goodness . He left not himself of old without witness , in that he did good and gave Rain from Heaven , Acts 14. 17. Our Saviour also makes it an Argument of his Goodness that he causeth his Rain to fall , Matth. 5. 45. And whatever thoughts we have of the commonness of it , and whatever acquaintance men suppose they have with its causes , yet God distinguisheth himself as to his Almighty Power , from all the Idols of the world that none of them can give Rain . He calls his People to say in their Hearts , Let us fear the Lord who giveth Rain , Jer. 5. 24. Are there any among the vanities of the Gentiles that can cause Rain , or can the Heavens give showers , Jer. 14 22. And he exerciseth his Soveraignty in the giving of it , Amos 4. 7 , 8. I caused it to Rain upon one City , and not to Rain upon another , one piece was rained upon , and the piece whereupon it rained not withered , so two or three Cities wandered unto one City to drink water . And thus is it absolutely unto the Dispensation of the Gospel to Nations , Cities , Places , Persons ; it is Gods disposal alone , and he useth a distinguishing Soveraignty therein . He sendeth his Word unto one People and not to another , to one City and not to another , at one time and not at another , and these are those matters of his , whereof he giveth no account . Only some things we may consider which give us a prospect into the Glory of his Wisdom and Grace herein ; And this I shall do in two Instances , first in the principle of his Dispensation ; secondly in the outward means of it . As ( 1 ) The principal End which he designeth in his disposal of the Dispensation of the Gospel in that great variety wherein we do behold it , is the Conversion , Edification , and Salvation of his Elect. This is that which he aimeth to accomplish thereby , and therefore his Will and Purpose herein is that which gives Rule and Measure unto the actings of his Providence concerning it . Wherever there are any of his Elect to be called , or in what time soever , there and then will he cause the Gospel to be preached ; For the purpose of God which is according to Election must stand , whatever Difficulties lie in the way , Rom. 9. 11. And the Election must obtain , Chap. 11. 5 , 6. So the Lord Christ prayed that he would take care of all those that he had given unto him , which were his own by Election ( thine they were and thou gavest them unto me ) and sanctifie them by his Word , Joh. 17. 17. In pursuit of his own purpose , and in answer unto that prayer of our Lord Jesus , he will send his Word to find them out wherever they are , that so not one grain of his chosen Israel shall be lost or fall to the Ground . So he appointed our Apostle to stay and Preach at Corinth , notwithstanding the difficulties and oppositions he met withall , because he had much people in that City , Acts 19. 9 , 10. They were his People by Eternal Designation , antecedently unto their effectual Vocation , and therefore he will have the Word preached unto them . And in the hard work of his Ministry the same Apostle who knew the End of it , affirms that he endured all things for the Elects sake , 2 Tim. 2. 10. That they might be called and saved was the work he was sent upon . For whom he doth predestinate , them he also calleth , Rom. 8. 30. Predestination is the Rule of effectual Vocation , all and only they are so called by the Word , who are predestinate . So speaks our Saviour also , I have other Sheep which are not of this Fold , them also I must bring and they shall hear my Voice , Joh. 10. 16. He had some Sheep in that Fold of the Church of the Jews , to them therefore he preached the Word , that they might be gathered unto him . But he had other Sheep also , even all his Elect among the Gentiles , and saith he , them must I gather also . There is a necessity of it upon the account of the purpose of God concerning them , and they are to be gathered by hearing of his Voice , or the preaching of the Word . In that Soveraignty therefore which God useth in the disposal thereof , causing the Rain of the Doctrine of his Word to fall upon one place and not upon another , at one time and not at another , he hath still this certain End before him ; and the actings of his Providence are regulated by the purposes of his Grace . In what place or Nation soever , in what Time or Age soever he hath any of his Elect to be brought forth in the world , he will provide that the Gospel of Peace be preached unto them . I will not say that in every individual place where the Gospel is preached , there are always some of the Elect to be saved . For the Enjoyments of one place may be occasioned by the Work that is to be done in another , wherewith it is in some kind of conjunction : Or the Word may be preached in a place for the sake of some that are there only accidentally . As when Paul first preached at Philippi , Lydia only was converted , who was a stranger in those parts , belonging to the City of Thyatira in Asia , Acts 16. 14 , 15. And an whole Country may fare the better for one City , and an whole City for some part of it , as Micah 5. 7. God concealeth this secret Design under promiscuous outward Dispensations . For he obligeth those by whom the Word is preached to declare his mind therein unto all men indefinitely , leaving the effectual work of his Grace in the pursuit of his purpose unto himself ; whence they believe who are ordained to Eternal Life , and those are added to the Church that are to be saved , Acts 2. 47. Acts 13. 48. Besides God hath other Ends also in the sending of his Word , though this be the principal . For by it he puts a Restraint unto Sin in the World , gives a visible control to the Kingdom of Sathan , and relieves mankind by sending Light into those dark places of the Earth , which are filled with Habitations of Cruelty . And by the Convictions that he brings thereby on the Minds and Consciences of men , he makes way for the manifestation of the Glory of his Justice in their Condemnation . Coming and speaking unto them he leaves them without pretence or excuse , Joh. 15. 22. Yet will I not say that God sends the Word for any continuance for these Ends and Designs only . For a short time he may do so , as our Saviour sending forth his Disciples to Preach , supposeth that in some place their message may be totally rejected ; and thereon appointeth them to shake off the dust of their feet as a Testimony against them , or their being left without excuse . But these are but secondary and accidental Ends of the Word where it is constantly preached . Wherefore God doth not so send it for their sakes alone . But on the other side , I dare say , that where God doth not by any means nor in any degree send his Word , there are none of his Flect to be saved ; for without the Word they can neither be called nor sanctified . And if any of them are in any such place , as whereunto he will not grant his Word , he will by one providence or other , snatch them like Brands out of the Fire , and convey them under the showers of it . And this we find verified by experience every day . The Gospel therefore doth not pass up and down the world by chance , as we know in how great variety it hath visited and left Nations and People , Ages and Times ; nor is the disposal of it regulated by the Wisdom and Contrivance of men , whatever their Work and Duty may be in the Dispensation of it ; but all this like the falling of the Rain is regulated by the Soveraign Wisdom and Pleasure of God , wherein he hath respect only unto the Purpose of his own Eternal Grace . 2. He doth according to his Soveraign pleasure call and send persons to the Preaching of it , unto those to whom he will grant the Priviledge thereof . Every man may not upon his own Head , nor can any man upon his own abilities undertake and discharge that work . This is the Eternal Rule and Law of the Gospel . Whosoever shall call on the name of the Lord shall be saved . But how shall men call on him in whom they have not believed ? And how shall they believe in him , of whom they have not heard ? And how shall they hear without a Preacher ? And how shall they Preach except they be sent ? Rom. 10. 13 , 14 , 15. that is , by God himself ; for neither doth the Apostle discourse , nor hath he any occasion in that place to discourse concerning the ordinary call of Persons unto an Office in the Church , whereunto the Ministry of the Church it self is required . But he treats of Preaching the Gospel in general unto all or any parts of the world , and of the love and care of God in sending of men unto that purpose , whereby others coming to hear of him may believe in him , call upon his name , and be saved . Hence he compares the Work of God herein unto that of his sending forth Light and natural Instructions unto all the World by the Luminaries of Heaven wherein the Ministry of Men hath no place , verse 18. Wherefore the Preaching of the Gospel depends absolutely on the Soveraign pleasure of God in sending men unto that work ; for how should they Preach except they be sent ? And he doth send them , first , by endowing them with spiritual Gifts , enabling them unto that Work and Duty . The Gospel is the Ministration of the Spirit ; nor is it to be administred but by virtue of the Gifts of the Spirit . These God gives unto them whom he sends by Jesus Christ , Ephes. 4. 7 , 8 , &c. And these Gifts are a sort of especial , peculiar , yea supernatural Abilities , whereby men are fitted to , and enabled for the Dispensation of the Gospel . It is sad to consider what woful work they make who undertake this Duty , and yet unfurnished with these Abilities , that is , such who are sent of men , but are not sent of God. They harness themselves with external Order , Ecclesiastical Mission according to some Rules agreed upon among themselves , with some other implements and Ornamental Accoutrements , whereon they undertake to be Preachers of the Gospel , as it were whether God will or no. But these vanities of the Gentiles cannot give Rain , the Preaching of the Gospel as unto its proper Ends , depends on Gods sending alone . When they betake themselves to their work , they find themselves at a loss for Gods Mission , at least they do so unto whom they pretend to be sent . I speak it not , as though outward order and a due call were not necessary in a Church unto the Office of a Teacher ; but only to shew that all Order without a concurrence of the Divine Vocation is of no validity nor efficacy . Now the Dispensation of these spiritual Gifts without which the Rain of the Doctrine of the Gospel falleth not , depends solely on the Soveraignty of God. The Spirit divideth unto every one as he pleaseth , 1 Cor. 12. 11. And it is evident that he doth not herein follow the Rule of any humane preparation . For whereas it is most certain , that the improvement of mens intellectual Abilities in Wisdom , Learning , Oratory and the like , are exceedingly subservient unto the use and exercise of these spiritual Gifts , yet it is evident that God doth not always and regularly communicate them unto those who are so prepared ; no though they were acquired in a rational way , in order unto the work of the Ministry . For how many may we see so qualified , and yet destitute of all Relish of spiritual Gifts , God preferring before them persons , it may be , behind and beneath them in those Qualifications . As it was whilst all these affairs were transacted in an extraordinary manner at the first planting of the Gospel . He did not chuse out eminently , the Philosophers , the Wise , the Learned , the Scribes , the Disputers of this world , to communicate spiritual Gifts unto , but generally fixed on persons of another condition and more ordinary capacity . Some were so that none might think themselves excluded because of their Wisdom and Learning , things excellent in themselves ; but many of this sort , as our Apostle informs us , were not called and chosen unto this work . So something in proportion hereunto may yet be observed in the distribution of the ordinary Gifts of the Spirit . At least it is evident that herein God obligeth himself to no Rules of such preparations or qualifications on our part . Nay which is yet farther , he walks not herein , in the steps of his own sanctifying and saving Grace . But as he worketh that Grace in the Hearts of many on whom he bestows not those Gifts which are needful to enable men unto the Dispensation of the Gospel , so he bestows those Gifts on many , unto whom he will not vouchsafe his sanctifying Grace . And these things make evident that Soveraignty which God is pleased to exercise in his sending of persons unto the work of preaching the Gospel , manifesting that the whole of it depends like the giving of Rain , absolutely on his pleasure . And when men exclusively unto this part of Gods Call will keep up a Ministry , and so make a preaching of the Gospel , it is but a lifeless Image of the true Dispensation of it . Secondly , This Communication of Gifts unto men is ordinarily accompanied with a powerful and effectual inclination of the minds of men , to undertake the work and ingage in it against those Objections , Discouragements , Oppositions and Difficulties , which present themselves unto them in their undertaking . There is so I say ordinarily , for there are more Instances than one , of those who having the word of Prophecy committed unto them , instead of going to Niniveh , do consult their own Reputation , Ease and Advantage , and so tack about to Tarshish . And there are not a few who hide and napkin up their Talents , which are given them to Trade withall , though represented unto us under one Instance only . But these must one day answer for their Disobedience unto the Heavenly Call. But ordinarily that Inclination and Disposition unto this Work , which accompanies the communication of spiritual Gifts , is prevalent and effectual , so that the minds of men are fortified by it against the Lions that are in the way , or whatever may rise up to deter them from it . So our Apostle affirms that upon the Revelation of Christ unto him , and his Call thereby to Preach the Gospel , immediately he conferred not with Flesh and Blood , but went into Arabia about his Work , Gal. 1. 16 , 17. He would not so much as attend or hearken unto Cavils and Exceptions against the Work whereunto he was inclined and disposed , which is the way of a well grounded firm Resolution . And something in proportion hereunto is wrought in the minds of them , who undertake this Work upon an ordinary Call of God. And where this is not , much success is not to be expected in the work of any , nor any great Blessing of God upon it . When men go out hereunto in their own Strength , without a supply of spiritual Gifts , and engage in their Work meerly upon external considerations , without this Divine Inclination of their Hearts and Minds , they may seem to cast out Water as out of an Engine by violent compression , they will never be like Clouds to pour forth showers of Rain . This therefore also is from the Lord. Again , 2. God ordereth things in his Soveraign unsearchable Providence , so as that the Gospel shall be sent unto , and in the Administration of it , shall find Admittance in what places , and at what times seems good unto himself , even as he orders the Rain to fall on one place and not on another . We have not Wisdom to search into the Causes , Reasons , and Ends of Gods providential Works in the world ; and individual persons seldom live to see the issue of those which are on the Wheel in their own days . But we have ground enough in the Scripture to conclude , that the principal works of Divine Providence in the World , and among the Nations of the Earth , do respect the Dispensation of the Gospel , either in the granting of it , or the taking of it away . It were an easie matter to evince by evident Instances that the principal National Revolutions which have been in the Earth , have been all of them subservient unto the counsel and purpose of God in this matter . And there are Examples also manifesting how small occasions he hath turned unto great and signal use herein . But what hath been spoken may suffice to evince who is the Father and Author of this Rain . And how this consideration may be improved unto the exercise of Faith , Prayer and Thankfulness , is manifest . This Rain is said to fall often upon the Earth , which respects the actual Dispensation of the Word , by them unto whom it is committed . And we may thence observe , That It is the Duty of those unto whom the Dispensation of the Word is committed of God , to be diligent , watchful , instant in their Work , that their Doctrine may as it were continually drop and distill upon their Hearers ; that the Rain may fall often on the Earth . So hath God provided that the Ridges of it may be watered abundantly , to make it soft ( or dissolve it ) with showers and so he blesseth the springing thereof , Psal. 65. 10. In an hot , parching and dry season , one or two showers do but increase the vehemency of the Heat and Drouth , giving matter of new Exhalations which are accompanied with some of the remaining moisture of the Earth . Of no other use is that dead and lazie kind of Preaching wherewith some satisfie themselves and would force others to be contented . The Apostles when this Work was committed unto them , would not be diverted from a constant Attendance unto it , by any other Duty , much less any other occasion of Life , Acts 6. 4. See what a Charge our Apostle gives unto Timothy to this purpose , 2 Tim. 4. 1 , 2 , 3. And a great Example hereof we have in the account he gives concerning his own Ministry in Asia , Acts 20. ( 1 ) He declares when he began his Work and Ministry , the first day he came into Asia , ver . 18. that is , on the first opportunity ; he omitted no season that he could possibly lay hold upon , but engaged into his Work , as his manner was in every place , that he came unto . And ( 2 ) in what manner did he teach ? He did it ( 1 ) publickly in all Assemblies of the Church , and others also where he might have a quiet opportunity of speaking . And ( 2 ) privately from house to house , ver . 20. All places were alike to him and all Assemblies small or great , so he might have advantage of communicating unto them the knowledge of God in Christ. And ( 3 ) what did he so declare unto them , or instruct them in ? It was the whole counsel of God , ver . 27. The Gospel of the Grace of God , ver . 24. all things that were profitable unto them , ver . 20. in sum , Repentance towards God and Faith towards our Lord Jesus Christ , ver . 21. And ( 4 ) How did he dispense the Word unto them ? It was by a Declaration of the Will of God , ver . 27. by testifying the necessity of Gospel Duties , ver . 21. by constant Warnings and Admonitions to stir men up unto diligence in Obedience , and to caution them of their dangers , ver . 31. And ( 5 ) When , or at what season did he thus lay out himself in the discharge of this Duty ? He did it night and day , ver . 31. that is , continually upon all occasions and advantages . He was one by whom God watered his Vineyard every moment . And ( 6 ) in what outward condition was he , and with what frame of Spirit did he attend his work ? He was in many Temptations which befell him by the laying in wait of the Jews , ver . 19. or in continual danger of his Life by the Persecutions they stirred up against him . And as unto himself and the frame of his heart in this work , he carried it on with all humility of Mind and with many Tears , ver . 19 , 31. He was not lifted up with conceits of the Glory , Greatness and Power of his Office , of the Authority over all the Churches committed unto him by Christ ; but with lowliness of mind , and meekness was as the Servant of them all ; with that love , tenderness , compassion and fervency as he could not but testifie by many Tears . Here is the great Example for Dispensers of the Gospel . We have not his Grace , we have not his Gifts , we have not his ability or assistance , and so are not able to come up unto him ; but yet certainly it is our Duty to follow him though haud passibus aequis , and to conform our selves unto him according to our Opportunity and Ability . I confess I cannot but admire to think , what some men conceive concerning him or themselves ? Can they say that from the first day of their coming into their Diocesses or Dignities , or Parishes or Places , they have thus behaved themselves ? Have they so taught , so preached , so warned , and that with Tears , night and day all sorts of persons , whom they suppose themselves to relate unto ? Have they made it their work to declare the Mysteries of the Gospel , and the whole counsel of God , and this both publickly and privately , night and day according to their Opportunities ? It will be said indeed that these things belonged unto the Duty and Office of the Apostles , but those that succeed them as ordinary Overseers of the Church , may live in another manner , and have other work to do . If they should carry it with that humility of mind as he did , and use entreaties with Tears as he did , and Preach continually as he did , they should have little joy of their Office , and besides they should be even despised of the People . These things therefore they suppose not to belong unto them . Yea but our Apostle gives this whole Account concerning himself unto the ordinary Bishops of the Church of Ephesus , ver . 17 , 28. And in the close of it tells them , that he hath shewed them all things how they ought to do , ver . 35. And what he apprehended to be the Duty of all to whom the Dispensation of the Word is committed , he manifests in his last solemn charge that he left with his Son Timothy a little before his Death , 2 Tim. 4. 1 , 2. I charge thee therefore before God , and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom , Preach the Word , be instant in season , out of season , reprove , rebuke , exhort with all long-suffering and Doctrine ; so ver . 5. He did no more himself than what he requires in Timothy according to the proportion of his Abilities . And the Discharge of this work is not to be measured by particular Instances of the frequency of Preaching , but by that purpose , design and frame of Heart which ought to be in Ministers , of laying out themselves to the utmost in the work of the Ministry on all occasions , resolving to spend and to be spent therein . I could easily shew on how many accounts frequency and urgency in preaching of the Word , is indispensably required of those unto whom the Work is committed , that therein the Rain may fall oft upon the Earth . But I must not too far digress . The Command of God , the Love and Care of Christ towards his Church , the Ends of Gods patience and long-suffering , the future manifestation of his Glory in the Salvation of Belicvers and the Condemnation of those that are disobedient , the Necessities of the Souls of men , the nature and kind of the way whereby God gives spiritual supplies by the Ministry of the Word , the weakness of our natural faculties of the mind in receiving , Heb. 4. 11. Isa. 28. 9 , 10. and of the memory in retaining spiritual things , Heb. 2. 1. chap. 12. 5. the weakness of Grace , Rev. 7. 2. requiring continual refreshments , Isa. 27. 3. The frequency and variety of Temptations , interrupting our peace with God , not otherwise to be repelled , 2 Cor. 5. 18 , 19. the design of Christ to bring us gradually unto Perfection , might all be pleaded in this case . But the Law of this Duty is in some measure written in the hearts of all faithful Ministers , and those who are otherwise shall bear their own Burdens . Again , It is common to the whole Earth often to drink in the Rain that falls upon it , though but some parts only of it prove fruitful , as it will appear in the following distribution of them . Whence we may observe , that Attendance unto the Word preached , hearing of it with some diligence , and giving of it some kind of Reception , make no great difference among men ; for this is common unto them who never become fruitful . This is so plainly exemplified by our Saviour in the Parable of the several sorts of Ground that receive the Seed of the Word , yet on various occasions lose the power of it , and never come to fruit-bearing , that it needs no farther consideration . And I intend not those only who meerly hear the Word and no more . Such persons are like Stones , which when the Rain falleth on them it makes no impression into them , they drink it not in at all . It is no otherwise I say with many Hearers , who seem not to have the least sense of what customarily they attend unto . But those are intended in the Text and Proposition who in some measure receive it , and drink it in . They give it an Entrance into their Understandings , where they become Doctrinally acquainted with the Truth of the Gospel . And they give it some entrance into their Affections , whence they are said to receive the Word with joy . And moreover they allow it some influence on their Conversations , as even Herod did who heard the preachings of John Baptist gladly and did many things thereon . All these things men may do , and yet at length prove to be that part of the Earth which drinks in the Rain , and yet absolutely is barren , and brings forth Thorns and Briars . There is yet wanting the receiving of it in a good and honest Heart , which what it includes , will afterwards appear . And again , we may observe , that God is pleased to exercise much patience towards those whom he once grants the Mercy and the Priviledge of his Word unto . He doth not presently proceed against them for and on their Barrenness , but stays until the Rain hath often fallen upon the Ground . But there is an appointed season and period of time , beyond which he will not wait for them any more , as we shall see . The Distribution of this Earth into several parts , with the different Lots and Events of them , is nextly to be considered . The first sort the Apostle describes two ways . ( 1 ) By its fruitfulness ; ( 2 ) By its acceptation with God. And this fruitfulness he farther manifests ; ( 1 ) From the fruit it self which it bears , it is Herb , or Herbs ; ( 2 ) From the Nature and Use of that Fruit , it is meet for them by whom it is dressed . ( 3 ) The manner of it , it brings it forth . These things we must a little open in their Order , as they be in the Text. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it bringeth forth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This word properly signifies the bringing forth of a Woman that hath conceived with Child , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 1. 31. And so it is constantly used in the New Testament , and not otherwise but only in this place , and James 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an elegant similitude he compareth the work of Lust in Temptation unto an Adulterous conception in the Womb of the Adulteress , when at length actual sin is brought forth . The Seeds of it are cast into the Mind and Will by Temptation , where after they are warmed , fomented and cherished , Sin that ugly Monster comes forth in the World. So is this Earth said to bring forth , as a Womb that is naturally and kindly impregnated , in its appointed season . And therefore when the Apostle speaks of the other sort , he changeth his Expression for such a word as may suit a deformed and monstrous Production . But the Native power of the Earth being cherished by the Rain that falls on it , brings forth as from a teeming Womb , the Fruits of those Seeds it is possessed withall . 2. It brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generans herbam ; The Rhemists render it Grass , causelesly and amiss . The word signifies such green herbs as are usually produced by careful Culture , Tilling or Dressing ; such as are for the proper and immediate use of men , and not of their Cattel . The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 11. All sorts of useful green Herbs , whether Medicinal or for Food , or Beauty and Ornament . 3. The nature of this Herbal fruit is , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some render it by opportuna , and some by accommoda ; meet answers both . Those that use the former word , seem to respect the season wherein it brings forth the Fruit. And this is the commendation of it , that it makes no delays but brings forth in its proper time and season , when its Owners and Tillers have just ground and reason to expect and look for it . And it 's an especial commendation of any thing that beareth Fruit ; and what is out of season is despised , Psal 14. The latter word intends the usefulness and profitableness of the Fruit brought forth in what season soever it be . We may comprise both senses , and justly suppose both of them to be intended . The Syriack expresseth it by a general word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is or may be of use . And the fruits of the Earth , are not profitable unless they are seasonable . So James calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the precious Fruit of the Earth , which the Husbandman waiteth for , until the Earth hath received the former and latter Rain , Jam. 1. 7. Lastly , These Herbs thus brought forth are meet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto them by whom it is Tilled , or even by whom ; or by whom it is also Tilled . The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not superfluous or insignificant . It declares an Addition of Culture unto the Rain . For besides the falling of Rain on the Earth , there is likewise need of further Culture that it may be made fruitful or bring forth Herbs seasonably which shall be profitable unto men . For if only the Rain fall upon it , it will bring forth many things indeed ; but if it be not tilled withall , for one useful Herb , it will bring forth many Weeds . As he speaks in the case of Husbandry , Quod nisi & assiduis terram insectabere rastris , Et sonitu terrebis aves , & ruris opaci Falce premes umbras , votisque vocaveris Imbrem , Heu magnum alterius frustra spectabis Acervum . The Earth must be Tilled from its nature and the Law of its Creation . And therefore Adam was to have Tilled and Wrought the Ground in the Garden even before the Fall , Gen. 2. 16. And this is the principal concernment of him that intends to live on the Field . The falling of Rain upon the Earth is common unto the whole . That which gives a Field a peculiar Relation unto any , is , that he dresseth and fenceth and tilleth it . Unto these dressers the Herbs that are brought forth are said to be meet ; they belong unto them and are useful for them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered for whom , or by whom . In the first way , the chief Owner of the Ground , the Lord of the Field or Vineyard , is signified . The Ground is Tilled or Manured for his use , and he eats of the Fruits of it . In the latter sense , those who immediately work about the Ground in the Tilling of it are intended . But there is no need to distinguish in this place between Owner and Dresser . For God as he is the great Husbandman is both . He is the Lord of the Vineyard , it is his , and he dresseth and pruneth the Vines that they may bring forth Fruit , Joh. 15. Thirdly , The Ground thus made fruitful receiveth Blessing of God. And the Blessing of God with respect unto a fruitful Field is twofold . ( 1 ) Antecedent , in the communication of Goodness , or fruit-causing virtue unto it . The smell of my Son , is as the smell of a Field which the Lord hath blessed , Gen. 27. 27. A Field that abounds with Blossoms , Flowers and Fruits yielding a sweet Savour , being so made fruitful by the singular blessing of God. But this is not the Blessing here intended . For it is supposed that this Field is already made fruitful , so as to bring forth useful Herbs , and therefore must be antecedently interested in this kind of Blessing , without which nothing can thrive or prosper . Wherefore ( 2 ) Gods Benediction is taken for a consequent acceptation , or approbation , with care and watchfulness for a farther improvement . The Blessing of God is at large described , Isa. 27. 2 , 3. And there are three things included in this Blessing of a fruitful Field . ( 1 ) The Owning , Acceptation or Approbation of it . Such a Field God owns , and is not ashamed that it should be looked on as his . And this is opposed to the Rejection of the barren Ground afterwards mentioned ; is rejected . ( 3 ) The Care , Watchfulness and Diligence that is used about it . God watcheth over such a Field or Vineyard to keep it night and day that none should hurt it , watering it every moment and purging the Branches of its Vines , to make them yet more fruitful ; opposed to being nigh unto Cursing , that is wholly neglected or left unto Salt and Barrenness . ( 3 ) A final preservation from all Evil , opposed to the burning up of the barren Earth with the Thorns and Briars that grow upon it . These things being spoken only of the Ground whence the comparison is taken , the application of them though not expressed unto the spiritual things intended is plain and easie . For , 1. The Ground thus dressed , thus bearing Fruit and blessed of God , are true and sound Believers . So our Saviour declares it to be in the interpretation of his own Parable to this purpose , Matth. 13. They are such as receive the Word of God in good and honest Hearts , and bring forth Fruits of it in several Degrees . Such as having been Ministerially planted and watered , have an increase wrought in them by the Grace of God , 1 Cor. 3. 6 , 7. 2. There is included herein the manner how they bring forth the Fruits intended . And that is , that they bring forth in their lives what was before conceived and cherished in their Hearts . They have the Root in themselves of what they bring forth . So doth the word here used signifie , namely , to bring forth the Fruit of an inward Conception . The Doctrine of the Gospel as cast into their Hearts , is not only Rain but Seed also . This is cherished by Grace , as precious Seed , and as from a natural Root or Principle in the Heart , brings forth precious Fruit. And herein consists the difference between the Fruit-bearing of true Believers , and the works of Hypocrites or false Professors . These latter bring forth Fruits like Mushromes , they come up suddenly , have oft-times a great bulk and goodly appearance , but they are only a forced Excrescency , they have no natural Seed or Root in the Earth . They do not proceed from a living principle of them in their Hearts . The other sort do first conceive , cherish and foment them in their Hearts and Minds , whence they bring them forth as from a genuine and natural principle . This is on either side fully declared by our Saviour himself , Luke 6. 43 , 44 , 45. 3. There are the Herbs or Fruits intended . These are they which elsewhere in the Scripture are called the Fruits of the Spirit , the Fruits of Righteousness , of Holiness and the like . All that we do in compliance with the Will of God , in the course of our Profession and Obedience , is of this kind . All effects of Faith and Love , of Mortification and Sanctification , that are holy in themselves , and useful to others , whereby we express the Truth and Power of that Doctrine of the Gospel which we do profess , are the Fruits and Herbs intended . When our Hearts are made Holy , and our Lives useful by the Gospel , then are we fruitful . 4. These Herbs are said to be meet for them by whom or for whom the Earth is dressed . As it is neither useful nor safe to press similitudes beyond their principal scope and intention , and to bring in every minute circumstance into the comparison ; so we must not neglect what is fairly instructive in them , especially if the Application of things one to another , have countenance and guidance given it in other places of the Scripture , as it is in this case . Wherefore to clear the Application of this part of the similitude , we may observe , 1. That God himself is the great Husbandman , Joh. 15. 1. And all Believers are Gods Husbandry , 1 Cor. 3. 9. He is so the Husbandman as to be the Soveraign Lord and Owner of this Field or Vineyard , and he puts workmen into it to dress it . This our Saviout sets out at large in his Parable , Matth. 21. 33 , &c. Hence he calls his people , his Portion , and the Lot of his Inheritance , Deut. 32. 9. He speaks as though he had given up all the world besides into the possession of others , and kept his people only unto himself . And so he hath , as to the especial blessed Relation which he intendeth . 2. It is God himself who taketh care for the watering and dressing of this Field . He dealeth with it as a man doth with a Field that is his own ; This he expresseth , Isa. 5. 2. Matth. 21. 33 , 34. The Dispensation of the Word , and the Communication of the Spirit unto the Church , with all other means of Light , Grace , and Growth depend all on his care , and are all supreamly from him , as was shewed before . To this End he employeth his Servants to work and dress it under him , who are Labourers together with God , 1 Cor. 3. 9. because they are employed by him , do his work , and have the same End with him . 3. This Tilling or Dressing of the Earth which is superadded to the Rain , or the meer Preaching of the Gospel denoted thereby , may be referred unto three Heads . ( 1 ) The Ministerial Application of the Word unto the Souls and Consciences of men , in the Dispensation of all the Ordinances of the Gospel . This is the second great End of the Ministry , as the Dispensation of the Word in general , as the Rain , is the first . ( 2 ) The Administration of the Censures and Discipline of the Church . This belongs unto the dressing and purging of Gods Vineyard , and of singular use it is unto that End , where it is rightly and duely attended unto . And those who under pretence hereof instead of purging the Vineyard endeavour to digg up the Vines , will have little thanks from him for their Diligence and Pains . ( 3 ) Afflictions and Trials . By these he purgeth his Vine that it may bring forth yet more Fruit ; that is , he trieth , exerciseth , and thereby improveth the Faith and Graces of Believers . 1 Pet. 1. 7. Rom. 5. 3 , 4 , 5. Jam. 1. 2 , 3 , 4. 4. God expecteth Fruit from this Field , which is so his own , and which he so careth for . I looked for Grapes , Isa. 5. 2. He sends his Servants to receive the Fruits of it , Matth. 21. 34. Though he stand in no need of us or our Goodness , it extends not to him , we cannot profit him , as a man may profit his Neighbour , nor will he grow rich with our substance , yet he is graciously pleased to esteem of the Fruits of Gospel Obedience , the Fruits of Faith and Love , of Righteousness and Holiness , and by them will he be glorified ; Herein is my Father glorified that ye bear much Fruit , Joh. 15. 8. Matth. 5. 16. 5. These Fruits when they are brought forth , God approveth of , accepteth , and farther blesseth them that bear them , which is the last thing in the words . Some think there is no use of these Fruits unless they are meritorious of Grace and Glory . But Gods Acceptation of them here , is called his Benediction , his Blessing of them that bring them forth . Now a Blessing cannot be merited ; it is an act of Bounty and Authority , and hath the nature of a free Gift , that cannot be deserved . What doth a Field merit of him by whom it is watered and tilled when it bringeth forth Herbs meet for his use ; they are all but the Fruits of his own Labour , Cost and Pains . The Field is only the subject that he hath wrought upon , and it is his own . All the Fruits of our Obedience are but the Effects of his Grace in us . We are a subject that he hath graciously pleased to work upon . Only he is pleased in a way of infinite condescension to own in us , what is his own , and to pardon what is ours . Wherefore the Blessing of God on Fruit-bearing Believers , consists in three things . ( 1 ) His Approbation and gracious Acceptance of them . So it is said that he had respect unto Abel and his Offering , Gen. 4. 4. He graciously accepted both of his Person and of his Sacrifice , owning and approving of him , when Cain and his were rejected . So he smelt a savour of Rest from the Sacrifice of Noah , Gen. 8. 21. And to testifie his being well pleased therewith , he thence took occasion to renew and establish his Covenant with him and his Seed . ( 2 ) It is by increasing their fruitfulness ; Every Branch in the Vine that beareth Fruit , he purgeth that it may bring forth more Fruit , Joh. 15. 2. He multiplies the Seed that is sown , and increaseth the Fruits of their Righteousness , 2 Cor. 9. 10. This is the constant way of God in his Covenant dealings , with thriving fruitful Christians ; he so blesseth them as that their Graces and Fruits shall more and more abound , so as that they shall be flourishing even in Age , and bring forth more Fruit unto the End. ( 3 ) He blesseth them in the preparation he hath made for to give them an everlasting Reward . A Reward it is indeed of Grace and Bounty , but it is still a Reward , a recompence of Reward . For although it be no way merited or deserved , and although there be no proportion between our Works , Duties , or Fruits and it , yet because they shall be owned in it , shall not be lost nor forgotten , and God therein testifies his Acceptance of them , it is their Reward . Where God grants Means , there he expects Fruit. Few men consider what is the state of things with them , whilst the Gospel is preached unto them . Some utterly disregard it any farther than as it is suited unto their carnal Interests and Advantages . For the Gospel is at present so stated in the World , at least many parts of it , that great multitudes make more benefit by a pretence of it or what belongs unto it , and have greater secular Advancements and Advantages thereby , than they could possibly by the utmost of their Diligence and Ability in any other way , honest or dishonest , attain unto . These esteem it according to their worldly interests , and for the most part no otherwise ; they are Merchants of Souls , Rev. 18. 11 , 12 , 13. 2 Pet. 2. 3. Some look upon it as that wherein they are really concerned , and they will both take upon themselves the profession of it , and make use of it in their Consciences as occasion doth require . But few there are who do seriously consider what is the Errand that it comes upon , and what the Work is God hath in hand thereby . In brief , he is by it , watering , manuring , cultivating the Souls of men , that they may bring forth Fruit unto his Praise and Glory . His business by it , is to make men holy , humble , self-denying , righteous , useful , upright , pure in heart and life , to abound in good works , or to be like himself in all things . To effect these Ends , is this holy means suited , and therefore God is justly said to expect these Fruits where he grants this Means . And if these be not found in us , all the Ends of Gods Husbandry are lost towards us , which what a doleful issue it will have the next Verse declares . This therefore ought to be always in our minds whilst God is treating with us by the Dispensation of the Gospel . It is Fruit he aims at , it is Fruit he looks for , and if we fail herein , the Advantage of the whole , both as unto our Good and his Glory , is utterly lost , which we must unavoidably account for . For this Fruit God both expecteth , and will require . This is the work and effect of the Gospel , Col. 1. 6. And the Fruit of it is threefold . ( 1 ) Of Persons in their Conversion unto God , Rom. 15. 16. ( 2 ) Of Real internal Holiness in them or the Fruits of the Spirit , Gal. 5. 22 , 23. ( 3 ) The outward Fruits of Rigteousness and Charity , 2 Cor. 9. 10. Phil. 1. 11. These God looketh to , Isa. 5. 4. Luke 13. 7. And he will not always bear with a frustration . A good Husbandman will suffer Thorns and other barren Trees to grow in the Field . But if a Vine or Figg-tree be barren in his Garden , he will cut it down and cast it into the Fire . However God will not always continue this Husbandry , Isa. 28. Amos 6. 12. Duties of Gospel Obedience are Fruits meet for God , things that have a proper and especial tendency unto his Glory . As the precious Fruits of the Earth which the Husbandman waiteth for , are meet for his use , that is , such as supply his wants , satisfie his occasions , answer his labour and charge , nourish and enrich him ; So do these Duties of Gospel Obedience , answer all the Ends of Gods Glory which he hath designed unto it in the world . Hereby , saith our Saviour , is my Father glorified , if ye bring forth much Fruit. And we must enquire how these Fruits are meet for God. For ( 1 ) they are not so , as though he stood in any need of them unto his Glory . Our Goodness extends not unto him , Psal. 16. 2. It doth not so , as though he had need of it , or put any value on it for its own sake . Hence he rejecteth all those multiplied outward Services which men trusted unto , as if they obliged him by them , because without them or their Services he is the Soveraign Possessor of all created Beings and their Effects , Psal. 50. 7 , 8 , 9 , 10 , 11 , 12. All thoughts hereof are to be rejected ; see Job 22. 2 , 3. chap. 35. 7 , 8. ( 2 ) They are not meet for God , as if they perfectly answered his Law. For with respect thereunto , all our Righteousnesses are as filtby Raggs , most unmeet to be presented unto him , Isa. 64. 6. And if he should mark what is amiss in us or them , who should stand , Psal. 130. 3. Much less ( 3 ) are they so meet for him , as that by them we should merit any thing at his hand . This foolish Presumption is contrary to the very nature of God and Man , with that Relation between them which necessarily ensues on their very Beings . For what can a poor worm of the Earth who is nothing , who hath nothing , who doth nothing that is good , but what it receives wholly from Divine Grace , Favour , and Bounty , merit of him who from his Being and Nature can be under no Obligation thereunto , but what is meerly from his own Soveraign pleasure and goodness ? They are therefore no otherwise meet for God but in and through Christ , according to the infinite condescension which he is pleased to exercise in the Covenant of Grace . Therein doth the Lord Christ ( 1 ) Make our persons accepted , as was that of Abel through Faith in him , which was the foundation of the Acceptation of his Offering , Gen. 4. 4. Heb. 11. 4. And this is of Grace also ; It is to the praise of his glorious Grace wherein he makes us accepted in the Beloved , Ephes. 1. 6. And ( 2 ) He bears and takes away the iniquity that cleaves unto them as they proceed from us , which renders them unmeet for God. This was typed out by the plate of God , wherein was inscribed Holiness to the Lord , that was on the forehead of the High Priest. It was that he might bear the Iniquity of the Holy things of the people , Exod. 28. 36 , 37 , 38. He bare it in the Expiation he made of all sin ; and takes it away in the sight of God. And ( 3 ) He adds of the Incense of his own Mediation unto them , that they may have a sweet savour in their Offering to God , Rev. 8. 3. On this foundation it is that God hath graciously designed them unto sundry Ends of his Glory , and accepts them accordingly . For ( 1 ) The Will of his Command is fulfilled thereby ; and this tends to the Glory of his Rule and Government , Matth. 7. 21. We are to pray that the Will of God may be done on Earth , as it is in Heaven . The Glory that God hath in Heaven from the Ministry of all his holy Angels , consists in this , that they always , with all readiness and chearfulness do observe his Commands and do his Will , esteeming their doing so to be their Honour and Blessedness . For hereby is the Rule and Authority of God owned , avouched , exalted ; a neglect whereof was the Sin and Ruine of the Apostate Angels . In like manner our Fruits of Obedience are the only Acknowledgements that we do or can make to the supream Authority and Rule of God over us , as the one Law-giver , who hath power to kill and keep alive . The Glory of an Earthly King consists principally in the willing Obedience which his Subjects give unto his Laws . For hereby they expresly acknowledge that they esteem his Laws . wise , just , equal , useful to mankind , and also reverence his Authority . And it is the Glory of God , when the Subjects of his Kingdom , do testifie unto all , their willing chearful Subjection unto all his Laws , as holy , righteous , and good , by the Fruits of their Obedience ; as also that it is their principal Honour and Happiness to be ingaged in his Service , Joh. 15. 14. Hereby is our Heavenly Father glorified , as he is our great King and Law-giver . ( 2 ) There is in the Fruits of Obedience an Expression of the nature , power and efficacy of the Grace of God , whereby also he is glorified , for he doth all things to the praise of the Glory of his Grace , Ephes. 1. 6. In all the actings of Lust and Sin , in the drouth and dust of Barrenness , we represent an Enmity against him , and contrariety unto him , acting over the principle of the first Rebellion and Apostasie from him . These things in their own nature tend greatly to his dishonour , Ezek. 36. 20. But these Fruits of Obedience are all effects of his Grace , wherein he worketh in us to will and to do of his own good pleasure . And hereby are both the power and nature of that Grace , manifested and glorified . The power of it in making fruitful the barren Soils of our Hearts , which as under the Curse , would of themselves bring forth nothing but Thorns and Briars . Wherefore to cause our Hearts to abound in the Fruits of Faith , Love , Meekness , and all holy Evangelical Obedience , is that wherein the power of Gods Grace is both manifested and magnified , Isa. 11. 5 , 6 , 7 , 8. And they also declare the nature of God. For they are all of them things good , benigne , beautiful , useful to mankind , such as give Peace , Quietness , and Blessedness unto the Souls of them in whom they are , as tend to the Restauration of all things in their proper Order ; and unto the relief of the Universe labouring under its confusion and vanity , Phil. 4. 8. Such I say are all the Fruits of holy Obedience in Believers ; such is their nature and tendency , whereby they declare what that Grace is from which they do proceed and whose effects they are , Tit. 2. 11 , 12. And hereby is God greatly glorified in the world . ( 3 ) They are meet for God and tend unto his Glory in that they express and manifest the efficacy of the Mediation of the Lord Christ in the Obedience of his Life , and the Sacrifice of his Death . These he aimed at in them , Tit. 2. 14. Ephes. 5. 25 , 26 , 27. It is in Jesus Christ that God will be glorified . And this is manifested in the Effects of his Wisdom and Love in his Mediation . For hereby do we declare and shew forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the virtues of him who hath called us , 1 Pet. 2. 9. or the efficacious power of the Mediation of Christ , which these Fruits are the Effects and Products of . We do not only declare the Excellency and Holiness of his Doctrine , which teacheth these things , but also the Power and Efficacy of his Blood and Intercession , which procure them for us and work them in us . God is glorified hereby in that some Return is made unto his Goodness and Love. That a Creature should make any return unto God , answerable or proportionable unto the Effects of his Goodness , Love and Bounty towards it , is utterly impossible . And yet this men ought to take care about and satisfie before they talk of a farther merit . For what can we properly merit at his hands , whose precedent Bounty we come infinitely short of answering or satisfying , in all that we can do ? But this of Fruitfulness in Obedience is the way which God hath appointed , whereby we may testifie our sense of Divine Love and Goodness , and express our Gratitude . And hereby do our Fruits of Righteousness redound unto the Glory of God. ( 4 ) God in and by them doth extend his care , goodness and love unto others . It is his Will and Pleasure that many who belong unto himself in an especial way , and others also among the community of mankind , should sometimes be cast into , and it may be always to be in a condition of wants and streights in this world . To take care of them , to provide for them , to relieve them , so as they also may have an especial sense of his Goodness , and be instrumental in setting forth his Praise , is incumbent on him who is the great provider for all . Now one signal way whereby he will do this , is by the Fruits of Obedience brought forth in others . Their Charity , their Compassion , their Love , their Bounty , shall help and relieve them that are in wants , streights , sorrows , poverty , imprisonment , exile , or the like . And so it is in all other cases ; Their meekness , their patience , their sorbearance , which are of these Fruits , shall be useful unto others , under their weaknesses and temptations . Their Zeal , their Labour of Love in teaching and instructing , or preaching the Word , shall be the means of the Conviction and Conversion of others . So doth it please God by these Fruits of Obedience in some , to communicate of his own Goodness and Love , unto the help , relief , succour and redress of others . For those so relieved do , or at least ought , to look on all as coming directly from God. For it is he who not only commands those who are the means of their Conveyance unto them , to do what they do , but he directly works it in them by his Grace , without which , it would not be . And all this redoundeth unto the Glory of God. This our Apostle expresseth at large , 2 Cor. 9. 12 , 13 , 14 , 15. For the Administration of this service ( that is , the Charitable and bountiful Contribution of the Corinthians unto the Poor of the Church of Hierusalem ) not only supplieth the wants of the Saints themselves , ( the thought whereof might give great satisfaction to the minds of men benign and compassionate , namely , that they have been able to relieve others ) but it is abundant also by many Thanksgivings unto God ; It hath this Effect upon the minds of all that are concerned in it , or do know of it , to cause them to abound in thanks and praise unto God. And he sheweth both the Grounds whereon , and the Way whereby this Praise is so returned unto God. For ( 1 ) They consider not meerly what is done , but the principle from whence it doth proceed . Whilst by the Experience of this Ministration they glorifie God for your professed subjection unto the Gospel . This in the first place affects them greatly , that whereas before they had only heard it may be a Report , that you or some of you were converted unto the Faith of the Gospel , they had now by this Ministration , that is , the Relief of Bounty communicated unto them , such an Evidence and Assurance , that with one consent they gave Praise and Glory to God for the Work of his Grace towards them . And indeed this usually is the first thing which affects the minds of any of the Saints of God in any relief that God is pleased to hand out unto them by the means of others . They admire and bless God in and for his Grace towards them by whose Kindness and Compassion they are relieved . So is God glorified by these Fruits . And the second ground of their Praises was , the liberal Distribution unto themselves , as they found by Experience , and unto all men , as they were informed and believed . The Ministration its self testified their Faith and Obedience unto the Gospel , but the Nature of it , that it was liberal and bountiful , evidenced the sincerity and fruitfulness of their Faith , or the exceeding Grace of God in them , v. 14. they saw hereby that there was not an ordinary or common work only of Grace on these Corinthians engaging them into a Common Profession , and the Duties of it , which yet was a matter of great thankfulness unto God ; but that indeed the Grace of God exceedingly abounded in them , which produced these Fruits of it in so plentiful a manner . And with respect hereunto also was Praise peculiarly rendred unto God. Hereunto also the Apostle adds a double way whereby God was glorified distinct from the direct Attribution of Praises unto him . And by their prayer for you , which long after you , for the exceeding Grace of God in you ; That is , by both these ways they glorifie God , both in their prayers for a supply of Divine Grace and Bounty to them by whom they were relieved , and in their enflamed love towards them , and longing after them , which was occasioned only by their Relief ; but the real Cause , Motive , and Object of it , was the exceeding Grace of God in them , which was evidenced thereby . And by both these Duties , God is greatly Glorified . Hence the Apostle concludes the whole with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of triumphant Praises to God , Thanks be to God for his unspeakable Gift . This , saith he , is a Gift that cannot be sufficiently declared amongst men , and therefore God is more to be admired in it . And the Apostle presseth the occasion of their joynt thankfulness in a word that may include both the Grace of God given unto the Corinthians enabling them to their Duty , and the Fruit of that Grace in the Bounty conferred on the poor Saints ; both of them were the Gift of God , and in both of them was he glorified . And in this regard especially , are the Fruits of our Obedience unto the Gospel , meet for him by whom we are dressed ; that is , have an especial tendency unto the Glory of God. Hence is that Caution of the Apostle , Chap. 13. 16. But to do good and communicate , forget not , for with such Sacrifices God is well pleased . Our Prayers and Praises also , as he declares in the Verse foregoing , are Sacrifices unto God , and accepted with him , ver . 15. Our whole Obedience is our reasonable Sacrifice , is a Sacrifice acceptable unto God , Rom. 12. 1. yea but in these Fruits of Benignity , Bounty , Charity , doing good , and Communicating largely and liberally , God is in a peculiar manner well pleased and satisfied , as smelling a savour of Rest through Christ in such Sacrifices . And I might here justly take occasion at large to press men unto an abundant fruitfulness in this especial kind of Fruit-bearing , but that the nature of our discourse will not admit it . ( 6 ) They are meet for God , because they are as the first-fruits unto him from the Creation . When God took and rescued the Land of Canaan , which he made his own in a peculiar manner , out of the hands of his Adversaries , and gave it unto his own people to possess and inherit , he required of them that on their first Entrance thereunto , they should come and present him with the first of all the Fruits of the Earth , as an acknowledgement of his right to the Land , and his Bounty unto them , Deut. 26. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. &c. The whole Creation did by sin as it were go out of the possession of God , not of his Right and Power but of his Love and Favour : Sathan became the god of this world , and the whole of it lay under the Power of Evil. By Jesus Christ he rescueth it again from its Slavery and Bondage unto Sathan . But this he will not do all at once , only he will have some first-fruits offered unto him as an acknowledgement of his Right , and as a pledge of his Entring on the possession of the whole . And God is greatly glorified in the presenting of these first-fruits , at the recovery of the Creation unto himself , which is a certain pledge of vindicating the whole from its present Bondage : And it is Believers that are these Fruits unto God , Jam. 1. 18. Of his own Will begat he us , with the Word of Truth , that we should be a kind of first-fruits of his Creatures . But we are not so , but in our fruitfulness . Thereby it is that there is a Revenue of Glory and Praise returned unto God from this lower part of the Creation , without which it bears nothing but Thorns and Briars in his sight . In these therefore and the like things consists the meetness of our Fruits of Obedience unto God , or his Glory . Again , Where ever there are any sincere Fruits of Faith and Obedience found in the Hearts and Lives of Professors , God graciously accepts and blesseth them . Nothing is so small , but that if it be sincere he will accept ; and nothing so great but he hath an overflowing Reward for it . Nothing shall be lost that is done for God , A Cup of cold water , the least refreshment given unto any for his sake , shall be had in remembrance . All we have and are , is antecedently due to him , so as that there can be no Merit in any thing we do . But we must take heed lest whilst we deny the Pride of Merit , we lose not the Comfort of Faith as to Acceptance of our Duties . It is a Fruit of the Mediation of Jesus Christ that we may serve God without fear in Righteousness and Holiness all our days . But if we are always anxious and solicitous about what we do , whether it be accepted with God or no ; how do we serve him without fear ? This is the worst kind of fear we are obnoxious unto , most dishonorable unto God , and discouraging unto our own Souls , 1 Joh. 4. 18. For how can we dishonour God more than by judging that when we do our utmost in sincerity in the way of his Service , yet he is not well pleased with us , nor doth accept of our Obedience ? Is not this to suppose him severe , angry , always displeased , ready to take advantage , one whom nothing will satisfie ? Such thoughts are the marks of the wicked Servant in the Parable , Luke 19. 20 , 21 , 22. where then is that infinite Goodness , Grace , Condescension , Love , Compassion , which are so Essential to his Nature , and which he hath declared himself so to abound in ? And if it be so , what use is there of the Mediation and Intercession of Jesus Christ ? what benefit in the promises of the Covenant ? And what is there remaining that can encourage us in and unto Duties of Obedience ? Meerly to perform them because we cannot , we dare not do otherwise , a Servile Compliance with our Conviction , is neither acceptable unto God , nor any ways comfortable unto our own Souls . Who would willingly lead such a life in this world , to be always labouring and endeavouring , without the least satisfaction that what he does will either please them by whom he is set on work , or any way turn to his own account ? Yet such a life do men lead who are not perswaded that God graciously accepts of what they sincerely perform . A suspicion to the contrary ariseth up in opposition unto the fundamental principle of all Religion , He that cometh unto God must believe that he is , and that he is the Rewarder of all them that diligently seek him , Heb. 11. This is the first Principle and Foundation of all Religious Worship , which if it be not well and firmly laid in our hearts , all our supplication will be in vain . Now unless we do believe that he doth accept and bless our Duties , we cannot believe that he is such a Rewarder , or as he expressed it in the Covenant with Abraham , an exceeding great reward . But he hath descended to the lowest instances , of a little Goats hair to the Tabernacle , a Mite into the Treasury , a Cup of water to a Disciple ; to assure us that he despiseth not the meanest of our sincere Services . But this must be spoken unto again on ver . 9. and therefore I shall not here farther confirm it . Some perhaps will say , that their best Fruits are so corrupted , their best Duties so defiled , that they cannot see how they can find Acceptance with so holy a God ? Every thing that proceeds from them is so weak and infirm that they fear they shall suffer loss in all . And this very Apprehension deprives them of all that Consolation in the Lord which they might take in a course of holy Obedience . I answer ( 1 ) This consideration of the defilements of sin that adhere to the best of our Works or Duties , excludes all Merit whatever , and it is right it should do so . For indeed that cursed Notion of the Merit of good Works , hath been the most pernicious Engine for the ruine of mens Souls , that ever Sathan made use of ; for on the one hand many have been so swollen and puffed up with it , as that they would not deign in any thing to be beholding to the Grace of God , but have thought Heaven and Glory as due to them for their Works , as Hell is to other men for their Sin , or the wages of an Hireling to him for his Labour , which cries to Heaven against the Injustice of them that detain it . Hence a total neglect of Christ hath ensued . Others convinced of the Pride and Folly of this presumption , and notwithstanding the encouragement unto fruitful Obedience which lies in Gods gracious Acceptation and Rewarding of our Duties , have been discouraged in their Attendance unto them . It is well therefore where this Notion is utterly discarded by the consideration of the sinful Imperfection of our best Duties : so it is done by the Church , Isa. 64. 6. Rom. 2. 21. ( 2 ) This consideration excludes all hopes or expectation of Acceptance with God upon the account of strict Justice . If we consider God only as a Judge pronouncing Sentence concerning us and our Duties according to the Law , neither we nor any thing we do can either be accepted with him or approved by him . For as the Psalmist says concerning our Persons , If thou Lord mark what is done amiss , O Lord who can stand ! and prays , Enter not into Judgement with thy Servant , O Lord , for in thy sight shall no Flesh living be justified . So it is with respect unto all our Works and Duties of Obedience , not any one of them can endure the Trial of God as judging by the Law , but would appear as a filthy thing . Whilst therefore persons are only under the power of their Convictions , and are not able by Faith to take another view of God and his dealings with them , but by the Law , it is impossible that they should have any comfortable Expectation of the Approbation of their Obedience . Wherefore that we may be perswaded of the gracious Acceptation of all our Duties , even the least and meanest that we do in sincerity , and with a single Eye to the Glory of God , and that our Labour in the Lord should not be lost , we are always to have two things in the Eye and View of our Faith : ( 1 ) The tenor of the Covenant wherein we walk with God ; God hath abolished and taken away the Covenant of Works by substituting a new one in the room thereof , and the reason why he did so , was because of a double insufficiency in the Law of that Covenant unto his great end of Glorifying himself in the Salvation of sinners . For ( 1 ) It could not expiate and take away sin , which must be done indispensably , or that End could not be obtained : this our Apostle asserts as one reason of it , Rom. 8. 3. and proves at large in this Epistle afterwards . ( 2 ) Because it neither did nor could approve of such an Obedience , as poor sanctified sinners were able to yield unto God ; for it required Perfection , when the best which they can attain unto in this Life is but Sincerity . What then ! do we make void the Law by Faith ? doth not God require perfect Righteousness of us ? the Righteousness which the Law originally prescribed ? yes he doth do , and without it the Curse of the Law will come upon all men whatever . But this also being that which in our selves we can never attain unto , is provided for in the new Covenant , by the Imputation of the Righteousness of Christ unto them that do believe . So the Apostle expresly states the matter , Rom. 10. 3 , 4 , 5 , 6. On this supposition , God in this Covenant hath provided for the Acceptance of sincere though imperfect Obedience , which the Law had no respect unto . The sum is , That his Acceptance now shall be suited unto the operation of his Grace . He will Crown and reward all the actings of his own Grace in us ; whatever Duty therefore is principles by Grace , and done in sincerity , is accepted with God according to the Tenour of this Covenant . This therefore we are always to eye and consider as the bottom of the Acceptance of our imperfect , weak , unworthy Services . ( 2 ) Unto the same End is the Mediation of Christ to be considered in an especial manner ; without respect unto him , neither we nor any thing we do is approved of God. And a double regard is in this matter always to be had unto him and his Mediation ; ( 1 ) That by one Sacrifice he takes away all that is evil or sinful in our Duties ; whatever is of real defilement , disorder , self in them , whereby any guilt might be contracted or is so , he hath born it and taken it as unto its legal , all away . Whatever therefore of guilt doth unavoidably adhere unto or accompanieth our Duties , we may by Faith look upon it as so removed out of the way by the Sacrifice and Mediation of Christ , as that it shall be no hindrance or obstruction to the gracious Acceptation of them . ( 2 ) Whereas all that we do , when we have used our utmost endeavours by the Assistance of Grace , and setting aside the consideration of what is evil and sinful from the principle of corrupted Nature remaining in us , is yet so weak and imperfect , and will be so whilst we are but Dust and Ashes dwelling in Tabernacles of Clay , as that we cannot apprehend how the goodness which is in our Obedience should extend its self to God , reach unto the Throne of his Holiness , or be regarded by him , the Merit of our Lord Jesus Christ doth so make way for them , put such a value on them in the sight of God , as that they receive approbation and blessing from him ; for in Jesus Christ we are compleat , and God makes both us and our Duties accepted in the beloved . The consideration hereof added to the former , may firmly assure the Mind and Conscience of every true Believer concerning the gracious Acceptation of the least of their holy Duties , that are performed in sincerity . And this they have in such a way as ( 1 ) To exclude Merit and Boasting ; ( 2 ) To keep them in an holy Admiration of Gods Grace and Condescension : ( 3 ) To make them continually thankeful for Christ and his Mediation . ( 4 ) To yield unto themselves Comfort in their Duties and Encouragement unto them . VERSE 8. But that which beareth Thorns and Briars , is rejected , and is nigh unto Cursing , whose End is to be burned . In the foregoing Verse the Apostle shewed how it would be and fall out with that part of the Judaical Church which embraced the Gospel , and brought forth the Fruits of Faith and Obedience . God would Accept of them , own them , preserve and bless them ; and this blessing of God consisted in four things : ( 1 ) In his gracious Acceptance of them in Christ and the Approbation of their Obedience , ver . 9. ( 2 ) In delivering them from that dreadful Curse and Judgement which not long after consumed the whole Remainder of that People . ( 3 ) In making use of multitudes of them to be the means of Communicating the Knowledge and Grace of the Gospel unto other Persons and Nations ; a greater blessing and honour than which , they could not in this world be made partakers of . ( 4 ) In their Eternal Salvation . This being laid down , he proceeds in his Parable to declare the state and condition of the other sort of them , namely , of Unbelievers , Apostates from and Opposers of the Gospel : And this he doth in compliance with the Symbolical Action of our Saviour in cursing the barren Figg-tree , whereby the same thing was represented , Matth. 21. 19. for it was the Apostate , persecuting , unbelieving Church of the Jews , whose Estate , and what would become of them , which our Saviour intended to expose in that Figg-tree . He had now almost finished his Ministry among them ; and seeing they brought no Fruit thereon , he intimates that the Curse was coming on them , whose principal Effect would be perpetual barrenness . They would not before bear any Fruit , and they shall not hereafter , being hardened by the just Judgement of God unto their Everlasting Ruine . So was fulfilled what was long before foretold , Isa. 6. 9 , 10. as our Apostle declares , Acts 28. 26 , 27. In Answer hereunto , our Apostle in this Verse gives this account of their Barrenness , and Description of their End through Gods Cursing and Destroying of them . And herein also the Estate and Condition of all Apostates , Unfruitful Professors , Hypocrites and Unbelievers , to whom the Gospel hath been dispens'd , is declared and expressed . And , as it was necessary unto his Design , the Apostle pursues his former Similitude , making an Application of it unto this sort of men . And ( 1 ) He supposeth them to be Earth , as the other sort are : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Earth , that part of the Earth . So it is , and no more , It is neither better nor worse , than that which proves fruitful and is blessed . All men to whom the Gospel is preached are every way by Nature in the same State and Condition : All the difference between them is made by the Gospel its self . None of them have any reason to boast , nor do they in any thing make themselves differ from others . ( 2 ) It is supposed that the Rain falls often on this Ground also . Those who live unprofitably under the means of Grace , have oft-times the preaching of the Word as plentifully , and as long continued unto them , as they that are most thriving and fruitful in Obedience . And herein lies no small Evidence that these things will be called over again another day , to the Glory of Gods Grace and Righteousness . On these suppositions two things are considerable in what is ascribed unto this Earth : ( 1 ) What it brings forth : ( 2 ) How. First it bringeth forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thorns and Briars : See the opening of the words before . In general , I doubt not but all sorts of sins are hereby intended , all unfruitful Works of Righteousness , Rom. 6. 21. Ephes. 5. 11. And the principal reason why they are here compared unto Thorns and Briars , is with respect unto the Curse that came on the Earth by Sin. Cursed be the Ground , Thorns and Thistles shall it bring forth unto thee , Gen. 3. 17 , 18. whereunto barrenness or unaptness for better Fruits is added , Gen. 4. 12. from this Curse the Earth of its self and untilled , would bring forth nothing but Thorns and Briars , at least they would be absolutely prevalent in and over all the products of it ; so the heart of man by nature is wholly over-run with evil sinful Imaginations , and his Life with vicious sinful Actions , Gen. 6. 5. Rom. 2. 10 , 11 , 12 , 13. ( 2 ) Wherefore the bringing forth of Thorns and Briars , is abounding in such actings and works as proceed from the principle of corrupted Nature under the Curse . In opposition hereunto , all good actions , all acts of Faith and Obedience , are called He rbs and Fruit , because they are the Fruits of the Spirit ; and such Works are compared to , and called Thorns and Briars from a community of Properties with them . For ( 1 ) They are in their kind unprofitable , things of no use , but meet to be cast out , that room may be made for better . When a man hath a Field overgrown with Thorns and Briars , he finds he hath no benefit by them : Wherefore he resolves to digg them up or burn them . Of such and no other use , are the sins of men in the world . All the works of darkness are unfruitful , Ephes. 5. 11. The world is no way benefited by them , never was any man the better for his own or another mans sin . ( 2 ) Because , they are hurtful and noxious , choaking and hindering good Fruits , that otherwise would thrive in the Field . So are Thorns and Briars represented in the Scripture as grieving , piercing and hurtful , and things that are so called by their name , Ezck. 28. 24. Mic. 4. 4. Isa. 7. 25. Such are all the sins of men . All the confusion , disorders , devastations that are in the world , are from them alone . In general therefore it is all sorts of sins , works of darkness , works of the flesh , that are intended by these Thorns and Briars . But yet I presume that the Apostle hath regard unto the sins which the obstinate Jews were then in an especial manner guilty of , and which would be the case of their sudden destruction . Now those as it appeareth from this whole Epistle and matter of Fact in the story , were Unbelief , Impenitency and Apostasie . The Thorns and Briars which were the Fuel wherein was kindled the Fire of Gods indignation unto their Consumption , were their sins against the Gospel . Either they would not give their Assent unto its Truth , or would not amend their Lives according to its Doctrine , or would not abide with constancy in its profession . These are the especial sins , which cast those Hebrews , and will cast all that are like unto them , into the condition of Danger and Perdition here described . Secondly , The manner of bringing forth these Thorns and Briars is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostome puts a great remark upon the difference of the words used by the Apostle ; that which he applieth to the production of good Fruit , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes a natural conception and production of any thing in due order , time and season . But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applied to the barren cursed Ground , denotes a casting of them out in abundance , not only without the use of means , but against it . The Heart of man needs not to be impregnated with any adventitious Seed , to make it thrust forth all sorts of sins , or to make it fruitful in Unbelief and Impenitency : the Womb of sin will on its own accord be continually teeming with these things . Matters being thus stated with this ground , the Apostle affirms three things concerning it . First it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof Trial hath been made , whether by the Application of suitable means unto it , it will be made useful unto any certain end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to try , to make an Experiment what any thing is , and of what use ; especially it is applied to the trial that is made of Gold and Silver by Fire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isocrat . We try Gold in the Fire ; that is , whether it be true and pure . Fire is the great trier and discoverer of Metals , of what sort they are , 1 Cor. 3. 13 , 14 , 15. And hence the Lord Christ in the trial of his Church , is compared to a Refiner with Fire , Matth. 3. 2. so Faith is tried , 1 Pet. 1. 7. And it is the word which our Apostle useth when he enjoyns us to try and search our selves as unto our sincerity in Faith and Obedience , 2 Cor. 13. 5. Gal. 6. 4. as also to make a due enquiry into the true nature of spiritual things , Rom. 12. 2. Ephes. 5. 10. not contenting our selves with a bare notion of them , but endeavouring after an Experience of their power in our own Hearts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used by our Apostle for an Experience upon trial , Rom. 5. 4. 2 Cor. 2. 9. Phil. 2. 22. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Peter , 1 Epist. 1. 7. Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that upon trial is approved , found sound , and therefore is accepted , 1 Cor. 11. 19. 2 Cor. 10. 15. 2 Tim. 2. 15. Jam. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 14. 18. Accepted with God , and approved with men . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one rejected , disproved upon trial , reprobate , 1 Cor. 9. 27. 2 Cor. 13. 5 , 6. Tit. 1. 16. The whole is expressed , Jer. 6. 29 , 30. The Bellows are burnt , the Lead is consumed of the Fire , the Founder melteth in vain , Reprobate Silver shall men call them , because the Lord hath rejected them . All means were used to try to the utmost whether they were any true sincere mettal in them . After all they were found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refuse Silver , meer dross , which was therefore rejected as of no use . This ground therefore is supposed to have had a trial made of it , and all proper means to have been used , for to make it fruitful ; but whereas nothing succeeded , it is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejected , disapproved , laid aside as to any further endeavours to make it successful ; such a piece of Ground the Husband-man leaves caring for , he will lay out no more charge about it , nor take any more pains with it , for he finds in trial that it is incurable . Secondly , It is said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nigh unto a Curse . The Husband-man doth not presently destroy such a piece of Ground , but neglecting of it , lets it lye , further to discover its own barrenness and unprofitableness . But this he doth , so as to declare his resolution to lay it wast , and so to cast it out of the bounds of his possession ; and he doth it three ways : ( 1 ) By gathering out of it all the good Plants and Herbs that yet remain in it , by transplanting them into a better Soil . ( 2 ) By casting down its Fences , and laying it wast , that all the Beasts of the Field shall lodge in it and prey upon it . ( 3 ) By with-holding all means of doing it good , by watering or manuring of it . And hereby it becomes like to the barren Wilderness as it lies under the Curse , which no man careth for ; It is nigh to that condition wherein it shall not be known that it was ever own'd by him or did ever belong unto his possession . So is it unto Cursing . For as Blessing of any thing is an Addition of good , so Cursing implies the taking off all kindness and all effects thereof , and therewithall the devoting of it unto Destruction . Lastly , It is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose End is unto burning , or to be burned , Fire makes a total and dreadful Destruction of all combustible things whereunto it is applied . Thence such Desolations are said to be Firing or Burning by what means soever they are effected . Things are consumed as if they were burned up with Fire . There is a burning of Ground which is used to make it fruitful , as the Poet expresseth it in his Georgicks , Saepe etiam steriles incendere profuit agros , Atque levem stipulam crepitantibus urere flammis . But it is a burning of another kind that is here intended , and this is an act of positive Indignation . He will not only shew his dissatisfaction in such barren Ground , by a neglect of it , but his Vengeance in its Destruction . And it is thus expressed , to intimate both the temporal destruction of the obstinate Jews , and the External destruction of all Unbelievers , both by Fire of several kinds . Thus therefore the Apostle declares , that God the great Husbandman and Owner of the Vineyard , would deal with the impenitent and incredulous Hebrews . First , He tried them , and that for a long season , by the Preaching of the Gospel . The Rain fell oft upon them , and that for the space now of 36 years or thereabouts . God did as it were Essay by outward means to make them fruitful , to bring them to Faith , Repentance and Obedience ; but after this long trial , it appeared that they multiplied , as it were , under his hand the Thorns and Briars of their Unbelief , and all sorts of provoking sins . Wherefore God rejects them , declares that his Soul had no pleasure in them , that he would be at no further cost about them . And twice did our Apostle mind his Country-men in other places , that God would speedily so deal with them , Acts 11. 40 , 41 , 46. chap. 28. 25 , 26 , 27 , 28. as our Saviour had often threatened them , that the Kingdom of God should be taken from them , they should no longer enjoy the means of saving Knowledge or Repentance . God laid them aside as a Field no longer fit to be Till'd . And this he did about the writing of this Epistle ; for immediately hereon he began utterly to forsake them who were obstinate in their Judaisme , and all those who Apostatized thereunto from Christianity . And thus also in proportion he deals with all other unprofitable Hearers and Apostates . There is a time after which he casts them out of his Care , will feed them no more ; provide no more that they be rained on or dressed ; And if they do any more enjoy the Word , it is by accident , for the sake of some who are approved , but they shall receive no Advantage by it , seeing they are no longer Gods Husbandry . Secondly , On this rejection of them , they were nigh unto Cursing ; that is , they were so ordered and disposed of , as that the destroying Curse of Gods Might came upon them ; God had now Anathematized them , or devoted them to Destruction ; and hereupon he gave them up unto all those ways and means whereby it might be hastened and infallibly overtake them . For ( 1 ) He gathered all the good Plants from amongst them ; he called out and separated from them , all true Believers , and planted them in the Christian Church ; so he deals with all Apostate Churches before their utter Destruction , Rev. 18. 4. ( 2 ) He took away their Fences , casting them out of his Protection , insomuch that when they were destroyed , the General of the Roman Army acknowledged that God had infatuated them , that their impregnable Holds and Forts were of no use unto them . ( 3 ) He granted them no more use of means for their Conversion . Thenceforwards they fell into all manner of sins , confusions , disorders , tumults , which ocasioned their Ruine . After the same manner will God deal with any other people whom he rejects for their rejection of the Gospel . And the World hath no small reason to tremble at the Apprehension of such a condition at this day . Thirdly , In the End , this whole barren Earth was burned up : In the first place , this respects the Destruction of Hierusalem which ensued not long after , when Temple and City , and People and Countrey were all devoured by Fire and Sword , Matth. 4. 1. But yet this , like the Destruction of Sodom , was but an Emblem of the future Judgement . Hypocrites , Unbelievers , Apostates are to have another End , than what they fall into in this World. An End they shall have , wherein their Eternal condition shall be immutably stated . And this End is that they must have , to the Fire , the Fire prepared for the Devil and his Angels , they shall be gathered together and burned with a Fire that shall never be quenched , Joh. 15. 3 , 4. And this final Destruction of all unprofitable Hearers , Unbelievers and Apostates , is that which is principally intended in the words . And we must not let this wholsome Admonition pass without some Observations from it . Whilst the Gospel is preached unto men , they are under their great trial for Eternity . The Application that is made unto them is for an Experiment how they will prove . If they acquit themselves in Faith and Obedience , they receive the Blessing of Eternal Life from God. If they prove barren and unprofitable , they are rejected of God and cursed by him . Nor shall they ever have any other Trial , nor shall ever any other Experiment be made of them , Heb. 10. Their Season of the enjoyment of the Gospel is their day ; When that is past the Night comes on them wherein they cannot work . When these Bellows are burnt , and the Lead is consumed , the Founder Founding in vain , men are rejected as Reprobate Silver , never to be tried any more . Men do but deceive themselves in their reserve of a Purgatory when they are gone out of this world . If they are cast under their Trial here , so they must abide to Eternity . And we may do well to consider these things distinctly because our concernment in them , is very great . To this purpose observe , 1. That we are all made for an Eternal State and Condition in blessedness or wo. Men may live like Beasts , and therefore wish that they might dye like them also ; But we are all made with another design , and must all of us stand in our Eternal Lot at the end of the days , Dan. 12. 13. 2. That the unchangeable determination of our Eternal state depends on what we do in this Life . There is neither Wisdom , nor Knowledge , Duty , nor Obedience in the Grave whither we are going . As the Tree falls , so it must lye ; It is appointed for all men once to dye and after that is the Judgement . Nothing interposeth to alter our state and condition between Death and Judgement . The contrivance of Purgatory when we are gone hence , was an Invention of Sathan to delude the Souls of men with hopes of relief , when all means and ways of it were past and irrecoverable . 3. The Trial of our future state is made by the Preaching of the Gospel unto us ; and our compliance with it , or rejection of it . This is that which the Text declares on the one hand and the other ; the barren Ground is rejected on this Trial. 4. It was a Fruit of Infinite Grace , Condescension and Mercy to grant a new Trial unto Sinners , under the Curse we had all cast our selves into . There God might have left us . So he dealt with the sinning Angels whom he spared not . And had he dealt so with all mankind , who could say unto him , what dost thou ? And it is that which we must all answer for , namely , that when we were lost and fallen under the Sentence of the Holy and Righteous Law , God would propose any terms of Peace and Reconciliation unto us and give us a second Trial thereon . 5. That the especial way of this Trial doth most eminently set out this Grace and Mercy . A way it is full of infinite Wisdom , Goodness , Love , Mercy and Grace . Such as wherein all the Divine Perfections will be Eternally glorified , whether it be accepted or refused . 6. When the Gospel is preached unto any , God telleth sinners , that although they have destroyed themselves and are ready every moment to sink into Eternal Misery , yet he will out of infinite Grace and Compassion try them once more , and that by the holy terms of the Gospel . And in the preaching of the Word he doth it accordingly . And although the season of this Trial be determined with God , yet it is unto us uncertain on many Accounts : for ( 1 ) the continuance of our Lives , during which alone we are capable of enjoying it , is so ; ( 2 ) We see that the Preaching of the Gospel is so also . The Lord Christ doth oft-times remove the Candlesticks whilst they continue alive in the world among whom it was once fixed : And ( 3 ) there is a time when a Period is put unto the Efficacy of the Word for the Conversion of some , although the outward Dispensation be continued unto them , Isa. 6. 9 , 10 , 11. Wherefore the present season and present enjoyment of the Gospel are our Duty to consider and improve : for what is the work that therein God hath in hand towards us ? Is it not to give us our Trial in the use of means as to what shall be our future condition ? He hath therein undertaken us as his Vineyard , as his Husbandry , and causeth the Rain to fall upon us , and hath done so often and long ; And who almost doth consider aright how great his concernment is herein ? would men be so careless , negligent , formal , slothful , as they are for the most part , under the hearing of the Word , if they duely remember'd that it is their Trial for Eternity ? and they know not how soon it may be over . If we lose this season , we are gone for ever . It is therefore our Wisdom to know whether our fruitfulness in Faith , Repentance and Obedience , do answer the Rain and Dressing we have had by the Dispensation of the Word . The Axe is laid at the Root of the Tree , if we bring not forth good Fruit , we shall e're long be hewed down and cast into the Fire . It is true , there is none of us do answer as we ought the Love and Care of God towards us herein , nor can we so do ; When we have done our utmost , we are but unprofitable Servants . But there is a wide difference between a defect in degrees of Obedience , and the neglect of the whole . Where the first is , we ought to walk humbly in the sense of it , and labour after more Perfection . And if this defect be great and notable , such as is occasioned by our Lusts indulged unto , or by sloth and negligence , as we can have no evidence of our being approved of God , so it is high time to recover our selves , by new diligence and holy endeavours , or we may be cast in our Trial. But where the latter is , where men bring no Fruit meet for Repentance , what can they expect but to be finally and totally rejected of God. Whereas therefore we have been long most of us under this Trial , it is assuredly high time that we call our selves unto a strict account , with respect unto it . And if upon enquiry we find our selves at a loss which sort of Ground we do belong unto , because of our barrenness and leanness , unless we are hardened by the deceitfulness of sin , we will give our selves no rest until we have better Evidences of our Fruit-bearing . We may do well to remember , that though the Earth on which the Rain falls , is here distributed by the Apostle into two sorts like Jeremiah's Figgs , very good , and the very bad , to one of which every one at last must be joyned , yet as to present Effects and Appearances , the Ground whereunto the Seed of the Gospel is cast , is distributed by our Saviour into four sorts , whereof one only brings forth Fruit meet for him by whom it is dressed , Matth. 13. There are several ways whereby we may miscarry under our Trial , one only whereby we may be accepted , namely , Fruitfulness of Heart and Life . Barrenness under the Dispensation of the Gospel is always accompanied with an increase of sin . The Ground which brings not forth Herbs , meet for them by whom it is dressed , thrusts forth Thorns and Briars . Let it be observed that spiritual barrenness never goes alone . Abounding in sin will accompany it , and doth so . It may be it doth not so openly and visibly for a season , but all things will tend thereunto , and at last it will discover it self . Yea there are no sinners like them , nor sin like theirs , by whom the means of Grace are rejected , or not improved . The first Generation of great provoking sinners , were those of the old World before the Flood . Unto these Noah had been a Preacher of Righteousness , 2 Pet. 2. 5. In his Ministry did the Spirit of Christ strive with them , until God affirmed it should do so no more , Gen. 6. 3. but they were disobedient and barren , 1 Pet. 3. 19 , 20. And this issued in those provoking sins , which God could not bear withall but brought the Flood upon the world of ungodly . The next was these Hebrews , unto whom the Gospel had been preached ; And they proved a Generation no less wicked than that before the Flood , insomuch as their own Historian affirms that he verily believed , that if the Romans had not come and destroyed them , God would have poured Fire and Brimstone on them from Heaven as he did upon Sodom . And the third Generation of the same kind are the Apostate Christian Churches , whose condition and state is described in the Revelation . This is the issue of Barrenness , under Gods Culture and Watering , and it will be so ; For , ( 1 ) When men have rejected the last means of their spiritual healing , and restraint of sin , what can be expected from them but an outrage in sinning ? There are three ways whereby God puts a restraint upon sin . The first is by the light of a natural Conscience . This is born with men in the principle of it , and grows into exercise , in the improvement of Reason . And where the natural workings of it are not prevented and suffocated by the horrible example of Parents and Relations living in Cursing , Lying , and all manner of Prophaneness , it is very useful in Youth to restrain persons from sundry sins . It is so I say , until Corruptions getting strength , and Temptations abounding , Custom in sinning takes away the Edge of it , and weakens it in its Operation . Wherefore ( 2 ) when this Restraint is broken through , God sets up the Hedge of the Law before the minds of men to deter them from sin . And this also hath a great Efficacy with many unto this End , at least for a season . But neither will meer Conviction from the Law , always give Bounds unto the Lusts of men . Wherefore ( 3 ) the Gospel comes with a different design from them both . The utmost of their Aim and Work is but to restrain sin , but the Gospel comes to Convert the sinner ; Their work is to set a damm before the Streams of sin , that of the Gospel is to dry up the Spring . But if this also as it is in this case be rejected and despised , what remains to set any Bounds unto the Lusts of men ? They will find themselves at liberty to act their own inclinations to the utmost , as having cast off all regard to God in all the ways whereby he hath revealed himself . Hence you may find more honesty , and uprightness , a more conscientious abstinence from sin , wrongs , and injuries , more effects of Moral Virtue among Heathens and Mahumetans , than among professed Christians ; or persons who being unprofitable under the Gospel do thereby tacitely reject it . No Fields in the world are fuller of Thorns and Briars , than those of People , Nations , Churches , who profess themselves to be Christians and are not : Suppose two Fields equally barren , let one of them be tilled and dressed , and the other be let alone , left unto its own state and condition . When the Field that hath been tilled shall be forsaken for its barrenness , trash of all sorts incomparably above that which was never tilled will rise up in it . This is that which at this day is such a scandal to Christianity , which hath broken up the Flood-gates of Atheism and let in a Deluge of Prophaneness on the world . No sinners like unto barren-Christians . Heathens would blush , and Infidels stand astonished , at the things they practise in the Light of the Sun. There was sleeping in the Bed of Uncleanness and Drunkenness among the Heathens . But our Apostle who well enough knew their course , affirms of them , That they who sleep , sleep in the Night , and they who are drunken , are drunken in the Night , 1 Thes. 5. 7. They did their shameful things in darkness and in secret , Ephes. 5. 11 , 12. But alas ! among Christians who have directly and wilfully despised the healing power and virtue of the Gospel ; these are works of the day , proclaimed as in Sodom , and the perpetration of them is the business of mens Lives . If you would see the greatest Representation of Hell upon the Earth , go into an Apostate Church , or to persons that have had the Word preached unto them , or have heard of it sufficiently for their Conviction , but are not healed . The Face of all things in Christianity at this day is on this account dreadful and terrible , and bespeaks Desolation to lye at the door : the ground whereunto the waters of the Sanctuary do come , and it is not healed , is left unto Salt and Barrenness for ever . ( 2 ) It is a Righteous thing with God Judicially to give up such persons unto all manner of filthy sins and wickedness , that it may be an Aggravation of their Condemnation at the last day . It is the way of God to do so when more inferiour manifestation of himself , his Word and Will are rejected , or not improved . So he dealt with the Gentiles for their abuse of the Light of Nature , with the Revelation made of him by the works of Creation and Providence , Rom. 1. 24 , 26 , 28. And shall not we think that he will , that he doth so deal with persons upon their unprofitableness under , and rejection of the highest and most glorious Revelation of himself , that ever he did make , or ever will in this world unto any of the Sons of men ? It may be asked , how doth God thus Judicially give up persons despising the Gospel unto their own Hearts Lusts to do the things that are not convenient ? I answer he doth it , ( 1 ) By leaving them wholly to themselves , taking off all effectual restraint from them , so spake our blessed Saviour of the Pharisees , Let them alone , saith he , they are blind leaders of the blind , Matth. 15. 14. Reprove them not , help them not , hinder them not , let them alone to take their own course ; so saith God , of Israel now given up to sin and ruine , Ephraim is joyned to Idols , let him alone , Hos. 4. 14. Ezek. 29. 13. And it is the same Judgement which he denounceth against unprofitable Hearers of the Gospel , Rev. 22. 11. He which is unjust let him be unjust still , and he which is filthy let him be filthy still ; go on now in your sins and filthiness without restraint . Now when men are thus left unto themselves , as there is a time when God will so leave Gospel despisers , that he will lay no more restraint upon them , but with-hold the influence of all consideration that should give them any effectual check or control ; It were not to be conceived , what an outrage and excess of sin , the cursed corrupted nature of man will run out into , but that the world is filled with the fruits and tokens of it . And God doth Righteously thus withdraw himself more absolutely from Gospel despisers , than he doth from Pagans and Infidels , whom by various actings of his Providence he keeps within bounds of sinning subservient unto his holy Ends. ( 2 ) God pours out upon such persons a spirit of slumber , or gives them up to a profound security , so as that they take notice of nothing in the Works or Word of God that should stir them up to amendment , or restrain them from sin . So he dealt with these unbelieving Jews , Rom. 11. 8. God hath given them a Spirit of slumber , Eyes that they should not see . Although it be so come to pass , that many there are , whom Gods Soul loatheth , and they abhor him also , as he speaks , 2 Cor. 11. 8. so that he will have no more to do with them , yet he doth and will continue his Word in the world , and the Works of his Providence in the Government thereof . Now as in the Word there are several warnings , and dreadful threatenings against sinners , so in the Works of God there are Judgements full of Evidences of Gods displeasure against sin , Rom. 1. 18. Both these in their own Nature are suited to awaken men , to bring them to a due consideration of themselves , and so to restrain them from sin . But as to this sort of persons , God sends a Spirit of slumber upon them , that nothing shall rouze them up , or awaken them from their sins . Though it Thunder over their Heads , and the Tempest of Judgement falls so near them , as if they were personally concerned , yet do they cry peace , peace . When the Word is preached to them , or they hear by any means the Curse of the Law , yet they bless themselves as those who are altogether unconcerned in it , God gives them up unto all ways and means whereby they may be fortified in their Security . Love of sin , Contempt and Scorn of them by whom the Word of God is declared , or the Judgements of God are dreaded , carnal confidence carrying towards Atheism , the Society of other presumptuous sinners , strengthening their hands in their Abominations ; a present supply for their Lusts , in the pleasant things of this world , I mean which are so to the Flesh , shall all of them contribute to their Security . ( 3 ) God absolutely and irrecoverably gives them up to extream obstinacy , to final hardness and impenitency , Isa. 6. 8 , 9 , 10. This is no place to treat of the nature of Divine Induration . It is enough to observe at present , that where provoking sinners do fall under it , they are totally blinded and hardened in sin , unto their Eternal Ruine . Now when God doth thus deal with men who will not , and because they will not be healed and reformed by the Preaching of the Gospel , can any thing else ensue but that they will give up themselves unto all wickedness and filthiness with delight and greediness ? And this wrath seems to be come upon multitudes in the world unto the utmost . So the Apostle describes this condition in the Jews when they were under it , 1 Thes. 2. 15 , 16. Who both killed the Lord Jesus , and their own Prophets , and have persecuted us , and they please not God , and are contrary to all men , forbidding us to speak unto the Gentiles that they might be saved , to fill up their sins alway , for the wrath is come upon them to the uttermost . And they are even blind themselves who see not this to be the condition of many in the world at this day . ( 3 ) There are especial sins that are peculiar to this sort of barren Persons , and so also Aggravations of sins that others contract not the Guilt of . Now this state and condition , at least the utmost and highest Danger of it , is so written on the Foreheads of most that are called Christians in the world , that there is no need of making any Application of it unto them . And although it be not for us to know times and seasons , or to set bounds and limits to the Patience of Christ , yet have we just reason to dread the speedy breaking forth of his severity in Judgement Spiritual or Temporal , upon most Nations and Churches that are called by his Name . But the Duty it is of those who make profession of the Gospel , in a peculiar manner to enquire diligentl , ywhether there be not growing in their own Hearts and Ways any such sins as are usually consequent unto Barrenness under the Word . If it prove so upon search , they may justly fear that God is beginning to revenge upon them the neglect of the Gospel , and unprofitableness under it . There are Degrees of this sin and its consequents , as we shall shew afterwards , that the Evidences and Effects of Gods displeasure against it are progressive and gradual also . From some of these the sinner is recoverable by Grace , from some of them he is not , at least ordinarily , but is inevitably bound over to the Judgement of the great day . But the last Degree is such as men ought to tremble at , who have the least care for , or love unto their immortal Souls . For whatever issue of things God may have provided in the purpose of his Grace , the Danger unto us is inexpressible . And there neither is nor can be unto any , the least Evidence , Token , or Hope that God designs them any Relief , whilst themselves are careless and negligent in the use of means for their own deliverance . It may therefore be enquired by what sort of sins this condition may be known in more strict Professors than the common sort of Christians in the world , and how their Barrenness under the Gospel may be discovered thereby , as the Cause by its Effects and inseparable consequents . I shall therefore name some of those sins and ways with respect whereunto such Persons ought to be exceeding jealous over themselves . As ( 1 ) An Indulgence unto some secret , pleasant , or profitable Lust or Sin , with an Allowance of themselves therein . That this may befall such persons , we have too open Evidence in the frequent Eruptions and Discoveries of such Evils in sundry of them . Some through a long continuance in a course of the practice of private sins , are either surprised into such Acts and Works of it as are made publick whether they will or no , being hardened in them do turn off to their avowed Practice . Some under Terrors of mind from God , fierce Reflections of Conscience , especially in great Afflictions and Probabilities of Death , do voluntarily acknowledge the secret Evils of their Hearts and Lives . And some by strange and unexpected Providences , God brings to Light , discovering the hidden works of Darkness wherein men have taken delight . Such things therefore there may be amongst them who make a more than ordinary Profession in the world . For there are or may be Hypocrites among them , Vessels in the House of God of Wood and Stone . And some who are sincere and upright may yet be long captivated under the power of their Corruptions and Temptations . And for the sake of such it is principally that this warning is designed . Take heed lest there be in any of you a growing secret Lust or Sin wherein you indulge your selves , or which you approve . If there be so , it may be there is more in it than you are aware of ; nor will your delivery from it be so easie as you may imagine . God seldom gives up men unto such a way , but it is an Effect of his displeasure against their Barrenness . He declares therein that he doth not approve of their Profession . Take heed lest it prove an Entrance into the dreadful Judgement ensuing . Whatever therefore it be , let it not seem small in your Eyes . There is more Evil in the least allowed sin of a Professor , I mean that is willingly continued in , than in the loud and great provocations of open sinners . For besides other Aggravations , it includes a mocking of God. And this very Caution I now insist upon , is frequently pressed on all Professors by our Apostle in this very Epistle , chap. 3. 11. chap. 12. 15 , 16. ( 2 ) Constant neglect of private secret Duties . This also may be justly feared lest it be an Effect of the same cause . Now by this Neglect I mean not that which is Universal . For it is sure , hard to meet with any one who hath so much Light and Conviction as to make Profession of Religion in any way , but that he will and doth pray and perform other secret Duties at one time or another . Even the worst of men will do so in Afflictions , Fears , Dangers , with Surprisals and the like . Nor do I intend interruptions of Duties upon unjustifiable occasions , which though a sin which men ought greatly to be humbled for , and which discovers a superfluity of Naughtiness yet remaining in them , yet is it not of so destructive a Nature as that which we treat about . I intend therefore such an Omission of Duties as is general ; where men do seldom or never perform them but when they are excited and pressed by outward Accidents or Occasions . That this may befall Professors the Prophet declares , Isa. 43. 22 , 23. And it argues much Hypocrisie in them . The principal Character of an Hypocrite being , that he will not pray always . Nor can there be any greater Evidence of a personal barrenness than this Neglect . A man may have a Ministerial fruitfulness and a Personal barrenness , so he may have a Family usefulness and a Personal thriftlesness . And hereof Negligence in private Duties is the greatest Evidence . Men also may know when those sins are consequences of their Barrenness , and to be reckoned among the Thorns and Briars intended in the Text. They may do it I say by the difficulty they will meet withall in their Recovery , if it be so . Have their failings and negligence been occasional , meerly from the Impression of present Temptations , a through watering of their Minds and Consciences from the Word , will enable them to cast off their snares and to recover themselves unto a due performance of their Duties . But if these things proceed from Gods Dereliction of them because of their barrenness , whatever they may think and resolve , their Recovery will not be so facile . God will make them sensible how foolish and evil a thing it is to forsake him under the means of fruitful Obedience . They may think like Sampson , to go forth and do as at other times . But they will quickly find their Locks cut , and their Spiritual strength so decayed , as that they have no power for what they thought would prove so easie unto them at any time . They will find their Wills and Affections so intangled and engaged , that without a fresh supply of Grace , scarce less than that administred in their first Conversion , they cannot be delivered . So is it with all Lusts , Sins , and Negligences that are consequences of a provoking barrenness under the Gospel . ( 3 ) A total want of some Graces both in their principle and exercise , is a great Evidence of such a Condition . Where there is any true saving Grace , there is the Root and Principle of all . Some Graces may be more tried and exercised than others , and so be made more evident and conspicuous ; For the occasions of their Exercise may much more frequently occur . But yet where there is any true Grace , at least where it is kept unrusty , vigorous and active as it ought to be in all profiting hearers of the Word ; there every Grace of the Spirit is so far kept alive as to be in some readiness for exercise when occasion and opportunity do occur . But if in any there are some Graces that are totally wanting , that no occasion doth excite or draw forth to Exercise , they have just reason to fear that either those Graces which they seem to have are not genuine and saving , but meer common Effects of Illumination ; or that if they are true they are under a dangerous declension on the Account of their unanswerableness unto the Dispensation of the Gospel . For instance , suppose a man to satisfie himself that he hath the Graces of Faith and Prayer , and the like , but yet cannot find that he hath any grain of true Zeal for the Glory of God , nor any readiness for Works of Charity with an Eye to Gods Glory , and Love to his Commands ; he hath great reason to fear lest his other Graces are false and perishing ; or at least that he is signally fallen under the sin of barrenness : for in common Grace , one single Grace may appear very evident and win great honour to the Profession of them in whom it is , whilst there is a total want of all or many others ; but in saving Grace it is not so ; For though different Graces may exceedingly differ in their Exercise , yet all of them are equal in their Root and Principle . By these and the like considerations may Professors try their own concernment in this Commination . Ordinarily God proceeds to the rejection and destruction of barren Professors by degrees ; although they are seldom sensible of it until they fall irrecoverably into ruine . This ground here is first disapproved or rejected , then it is nigh to Cursing , the Curse ensues ; after which it is burned . And God doth thus proceed with them , ( 1 ) In compliance with his own Patience , Goodness , and long-suffering , whereby they ought to be lead unto Repentance . This is the natural tendency of the goodness and patience of God towards sinners though it be often abused , Rom. 2. 4 , 5. let men and their sin be what they will , God will not deal otherwise with them , than as becomes his own goodness and patience . And this is that Property of God , without a due Conception whereof we can never understand aright his Righteousness in the Government of the world . Ignorance of the Nature of it and how Essential it is unto the Divine Being , is the occasion of Security in sinning and Atheism unto ungodly men , Ecclesiast . 8. 11 , 12 , 13. 2 Pet. 3. 3 , 4. And a great Temptation it is oft-times unto them that are godly , Habb . 1. 12 , 13. Jer. 12. 1 , 2. Psal. 73. 11 , 12 , 13 , 14 , 15 , 16 , 21 , 22. Wherefore to direct our minds unto a due posture herein we may consider ( 1 ) That the Patience of God never came to a general issue with mankind but once since the Creation , and that was in the Flood , 1 Pet. 3. 20. And this one Example God will have to be a sufficient warning unto all ungodly sinners , of the certainty and severity of his future Judgement , so that no men have just Reason to be secure in their sin , 2 Pet. 3. 5 , 6 , 7. and therefore he hath engaged himself by promise , that he will no more deal so with mankind , be their sins what they will , until the Consummation of all things shall come , Gen. 8. 21 , 22. While the Earth remaineth there shall be no more such a Curse . But there is a limited time contained therein . The Earth it self shall at length cease , and then he will execute his Judgements fully on the world of Ungodly sinners . Blessed be God for that publick record of his Purpose and Patience , without which , his continuance of mankind in the world would be matter of Astonishment . ( 2 ) The Patience of God shall not come to an Issue with any Apostate Church or Nation until he himself declares and determines that all due means have been used for their Recovery . And the Judgement hereof , he will not leave unto the best of men , he would not do so unto Elijab himself , 2 Chron. 36. 15 , 16 , 17. ( 3 ) It is a difficult , glorious and great Fruit or Effect of Faith , not to repine at , but to glorifie God in his Patience towards a wicked , provoking Generation of sinners . Even the Souls of the Saints in Heaven seem to express a little too much haste in this matter , Rev. 6. 9 , 10 , 11. The thing which they desired was suited unto the Holiness , Righteousness , and Faithfulness of God , and wherein he had designed to Glorifie himself in his appointed season , Rev. 19. 1 , 2 , 3. but the time of it seemed long unto them ; wherefore to Glorifie God herein is a Fruit of Faith , Rev. 13. 10. The Faith and Patience of the Saints is most eminent in waiting quietly until the time of the Destruction of the Enemies of the Church be fully come . And it is so ( 1 ) Because it is accompanied with self-denial , as unto all our interest in this world , and all the desires of Nature . ( 2 ) Because the Apprehension is most true and infallible that the Righteousness , Holiness and Faithfulness of God , will be exceedingly glorified in the Destruction of Apostate , provoking and ungodly sinners ; and this will be in particular in the Ruine of Babylon and its whole interest in the world . And this may make our desires inordinate , if not regulated by Faith. It is therefore an eminent act of Faith to give Glory unto God in the exercise of his Patience towards Apostate , barren Professors , and that which alone can in these latter days of the world give Rest and Peace unto our own Souls . ( 2 ) God will do so to evince the Righteousness of his Judgements , both in the Hearts and Consciences of them who shall be finally destroyed , whose End is to be burned ; as also of all others who shall wisely consider of his ways . God endureth all things from the world that he may be justified in his sayings and may overcome when he is judged , Rom. 3. 4. that is , not only that all he doth shall be Righteous and Holy , which is necessary from his own Essential Righteousness , whence he will not , whence he cannot do Evil ; but his Works shall be so wrought , so accomplished , as that the Righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men . Especially every thing shall be plain and visibly Righteous that he doth in this way towards barren unprofitable Churches which he hath formerly owned and blessed . In his dealing with them , he will leave no colour of calling his Goodness and Faithfulness into question , but will as it were refer the Righteousness of his proceedings unto all , even unto themselves . So he doth as to his dealing with the Church of the Jews when it was grown utterly barren , Isa. 5. 1 , 2 , 3 , 4 , 5 , 6 , 7. So did our Lord Jesus Christ in his Parable , compel the wicked Jews to subscribe unto the Righteousness of God in that miserable destruction which was coming on themselves , Matth. 21. 33 , 34 , 35 , 36 , 37 , 38 , 39 , 40. And this God doth principally by his gradual procedure with them . His precedent warnings and first degrees of Judgements Spiritual or Temporal , shall bear witness unto the Righteousness of their total ruine . Men at present through their blindness , hardness of heart , love of sin , do not it may be take notice of Gods dealing with them , and are therefore apt to complain when they are surprised with the fatal Evil. But the day will come , when their Consciences shall be awakened unto a dreadful Remembrance of all the warnings God gave them , and how slowly he proceeded in his Judgements ; when their Mouths shall be stopp'd , and their Faces filled with Confusion . ( 3 ) Gods dealings with barren Apostates being principally in spiritual Judgements , the issue whereof is the total removal of the Gospel from them , he will not do it at once , because others may be yet mixed among them unto whom he will have the means of Grace continued . This Abraham laid down in temporal Judgements as an unquestionable maxime of Divine Right , That God would not destroy the Righteous with the wicked , Gen. 18. 23 , 25. which Rule yet by the way , is consined unto that kind of destruction which was to be a standing token , and pledge of the last final Judgement , and the Damnation of all ungodly men . For in other cases it will admit of some extraordinary exception , but this is the general way of Gods procedure in all Judgements Spiritual and Temporal . Now if when men openly manifest their barrenness , and daily bring forth Thorns and Briars , if God should immediately remove the Word , whilst there are amongst them a People also that are really fruitful unto his Glory ; it cannot be , but that in an ordinary course of his Providence they must suffer with the rest , and that before God hath fulfilled the whole works of his Grace towards them . This was that wherewith he satisfied and quieted the mind of Elijah when in a transport of Zeal , he complains of the horrible Apostasie of the Church of Israel , making , as the Apostle speaks , intercession against them ; and applieth it unto all other seasons of the Church , Rom. 11. 2 , 3 , 4 , 5. And we are taught in that example , that when the Patience of God towards an highly provoking people , seems to interfere with his threatening and the ordinary course of his Providence , to believe that there are yet among them many whose hearts are sincere for God , though for many reasons they are unknown to us . And this should stir us up unto continual prayers for the whole world . When the long-suffering of God is abused by the most , and turned into an increase of their security , yet he hath a blessed End in it , towards his own among them , 1 Pet. 3. 3 , 4 , 9. And this was the state of Gods present Dispensation towards those Hebrews . The most of them were obstinate Unbelievers , and many of them barren Apostates . But yet God continued for a while to exercise Patience towards them , and to tender the Gospel unto them . And this he did because there was a Remnant amongst them according to the Election of Grace , which were to obtain whilst the rest were hardened , as our Apostle declares , Rom. 11. And this Patience of God , the hardened wretches despised and scoffed at . But yet still God went on in his way and method , because of those amongst them , whom through that patience and long-suffering he intended to bring to Repentance and the acknowledgement of the Truth . Further to clear up this whole matter , it may be enquired what are those Degrees in Spiritual Judgements whereby God doth ordinarily proceed against barren Professors , which are here intimated in general . And ( 1 ) In such cases God doth usually restrain the Influence of mens Light upon their own Consciences and Affections . Their Light and Knowledge which they have attained may in their Notions remain with them , but they are not at all affected with what they know , or guided by it as unto their practice . There is a time when Light and Knowledge not improved , do lose all their efficacy . God suffers such an interposition to be made between it and their Consciences by the acting and pride of their Lusts , that it is of no use unto them . Whereas formerly under their Convictions , every thing they knew of the Mind of God or the Gospel pressed on them to endeavour after some conformity unto it , now it hath no power upon them , but only flotes in their Fancies and Memories . And this we see accomplished every day . Men under a barren Apostatizing state , do yet retain some of their Light and Notions of Truth , which they are sensible of no power from , nor have any use of , unless it be to enable them to be the greater scoffers and deriders of others . Now although this comes to pass through their own sin and lusts as the immediate cause of it , yet it is a Spiritual Judgement of God also upon them for their sins . For he with-holdeth all the working of his Spirit in and by that Light which alone renders it effectual . His Spirit shall not strive any more therein , and then it is easie for them to rebel against the Light they have , as he speaks Job 24. 13. And let all men hence take heed , when they begin to find , that their Light and Convictions from the Word have not the same Power with them and Efficacy upon them as formerly they have had . For it is greatly to be feared lest it be a beginning of Gods displeasure upon them : See Hos. 9. 12. ( 2 ) God deprives them of all the Gifts which formerly they received . Gifts are an Ability for the due Exercise of Gospel Light and Knowledge in the Duties of a publick concern . These they may be made partakers of , who yet prove barren and Apostates . But God will not suffer them to be long retained under a course of Backsiding . As men neglect their Exercise , so God deprives them of them , and makes that very neglect a means of Executing this Judgement on them . The Talent that was but laid up in a Napkin was taken away . And this we see exemplified both in whole Churches and in particular Persons . They lose , or are deprived of the Gifts which they had , or were among them , and are commonly filled with Enmity unto and scorn of them by whom they are reclaimed . And in these two things consists the first Act of Gods Judgement in the Rejection of the barren Ground . Hereby he evidenceth that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and such as he will regard no more . The next is , that they make Approaches towards the Curse , and this is done two ways : ( 1 ) God having evidenced his Rejection of them , he gives them up unto the Temptation of the world , and the Society of ungodly men , whereunto they are engaged by their pleasures or profit . Men gather them , saith our Saviour , Joh. 15. 6. Their Lusts being let loose from under the Power of their Light and Convictions , especially their Love unto the world , they cast themselves into the Society of prophane and wicked men . Among them they wax worse and worse every day , and learn in an especial manner to hate , despise , and blaspheme the good ways of God , which before they had known , owned and professed . And God will so order things in his Providence , as that Temptations suited unto their most prevalent Lusts shall on all occasions be presented unto them , whereby they shall be further ensnared . ( 2 ) God casts them out of the Hearts and Prayers of his People . This of all other things they least value , yea they most despise . But it is one of the greatest Effects of Gods Severity towards them . So he commanded his Prophets not to pray for the People when his heart would not to be towards them , Jer. 7. 16. chap. 11. 14. chap. 14. 11. And in like cases , though not by express Command yet by his secret Providence he takes off the Hearts of his People from them whom he hath designed to ruine for their sins . And we may observe , that our Apostle himself who a long time laboured with unspeakable Zeal and most fervent supplications to God for the Incredulous Hebrews , as he expresseth himself , Rom. 9. 2 , 3. chap. 10. 11. at length speaks of them as those whom he no more regarded , but looked on as Enemies of Christ only , 1 Thes. 2. 14 , 15 , 16. And this sets them forward in their way towards the fatal Curse . ( 3 ) The Curse it self ensues , which consists in three things ; For ( 1 ) God takes off their Natural restraints from sin . The rebukes of a Natural Conscience , fear , shame , and the like Afflictive Affections , shall have no more power on them . So he dealt with them that sinned against the Light of Na 〈…〉 e , Rom. 1. 26 , 27. and they became like those described Ephes. 4. 18 , 19. No men are so visibly under Gods Curse as those who having broken through the Bonds of Nature , Modesty , Fear , and Shame , do give up themselves unto open sinning in the face of the Sun. ( 2 ) God Judicially bardens them ; which contains the Life and Power of the Curse here intended ; for hereby are men secured unto their final destruction and burning . ( 3 ) Oft-times God signifies this Curse in the world , by wholly casting out such persons from any Interest in the Dispensation of the Word . He doth either utterly take away the Preaching of the Gospel from them , or give them up unto the conduct of those who under a pretence thereof , shall cause them to err with Lies and Delusions , which further seals them up unto their future ruine , 2 Thes. 2. 11 , 12. And these are some of the ways whereby God dealeth with barren Ground , with fruitless and provoking Professors , even whilst they are in this world . It is true these Judgements being Spiritual , and they being now become wholly Carnal , they are for the most part little sensible of them . God indeed doth sometimes cause the Dread and Terror of his Wrath so to fall upon the Consciences of some of them , as that in this world they are made a spectacle of Divine Vengeance . But for the most part being filled with their Lusts and Sins , and Pleasures , they carry it out bravingly to the End. Howbeit few of them escape such reflections on themselves as makes them sometimes to shrink and groan . But suppose they should be able to carry it out stoutly in this world , so that themselves should neither much feel , nor others much observe the Curse of God upon them here , yet the day is hastening wherein actual Burning and that for ever , will be their Portion . VERSES 9 , 10 , 11 , 12. Expositors generally agree in giving these Verses as an Instance of the great Wisdom and Prudence used by the Apostle in his dealing with these Hebrews . Chrysostome in especial insists upon it , making observations unto that purpose on all the considerable passages on the Context . What is really of that nature will occur unto us , and shall be observed in our Progress . His Design in general is twofold . First , To mollifie the Severity of the preceding Commination and Prediction contained therein , that it might not have an Effect on their minds beyond his Intention . He knew that all Circumstances considered , it was necessary for him to make use of it . But withall he was careful that none of them who were sincere should be terrified or discouraged . For if men are disanimated in the way wherein they are engaged by those on whose guidance they depend , and unto whose Judgement they are to submit , it makes them despond and give over thoughts of a chearful progress . Wherefore in all cases our Apostle was exceeding careful , not in any thing to make heavy or sorrowful the hearts of his Disciples , unless it were in case of extream Necessity . Hence is his Apologie or Excuse as it were , to the Corinthians for having put them to sorrow by some severe reproofs in his former Letter to them , 2 Cor. 2. 1 , 2. But I determined this with my self , that I would not come again unto you in heaviness . For if I make you sorry , who is he then that maketh me glad , but the same which is made sorry by me . He lets them know , that whatever sorrow he had put them to , it was so unto himself , no less than unto them , seeing they were the chiefest causes of his Joy and Gladness . And thus dealeth he in this place with the Hebrews . Lest they should be amazed with the terror of the preceding Commination , and the Prediction therein contained , of the inevitable and dreadful ruine of slothful Apostates and Hypocrites , he lets them know that he did no way therein determine or pass a Judgement on them , their state and condition . But having far other thoughts and hopes concerning them , and the End of their Profession , he yet judged it necessary to excite them unto that Diligence which some among them had neglected to use , by declaring the miserable End of those who always abide unfruitful under , or do Apostatize from the profession of the Gospel . Herein doth he steer a direct and equal course between the Extreams in Admonition . For he neither useth so much lenity as to enervate his Reproof and Warning ; nor so much severity as to discourage or provoke those who are warned by him . In a word , he layeth weight upon things and spareth persons , the contrary whereunto is the bane of all Spiritual Admonition . Secondly , He maketh use of this Discourse for a Transition unto the second part of his Design . And this was to propose unto them who were true Believers , such encouragements and grounds of Consolation , as might confirm and establish them in their Faith and Obedience , which are the subjects of the remaining part of this Chapter . Wherefore as to make way for the severe Threatnings which he hath used , it was necessary for him to describe the persons unto whom they did in an especial manner belong , so it was no less requisite that he should describe those also unto whom the ensuing Promises and Consolations do pertain , which he doth in these Verses . VERSE 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Persuasi sumus , confidimus ; Bez. persuasimus nobis , we are perswaded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Brethren , Vul. Dilectissimi . Rhem. We confidently trust of you my best beloved . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meliora , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea quae sunt bona , pulchra , The things that are good or comely ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as draw near to Life , that is , Eternal . Vul. lat . Et viciniora Saluti : Rhem. and nearer to Salvation : others generally , Et cum salute conjuncta : Ours , and such as accompany Salvation ; very properly . VERSE 9. But we are perswaded of you , Beloved , better things , and such as accompany Salvation , although we thus speak . The especial design of the Apostle in this and the following Verses , is to declare his good-will towards the Hebrews , his Judgement of their state and condition , the Reasons and Grounds of that Judgement , with the proper use and End of the Commination before laid down , that neither that might be neglected , nor themselves discouraged . This Verse contains , ( 1 ) An Expression of his Love and good-will towards them . ( 2 ) His Judgement of them . ( 3 ) The Reasons of his present declaration of both these , with respect unto what he had spoken before unto them , namely , that although he had spoke it unto them , he did not speak it of them . 1. His Love and good-will he testifies in his Compellation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beloved . It is an Expression of most entire Affection , and is never used in the Gospel but to express the Love of God the Father unto his Son Jesus Christ , Matth. 3. 17. chap. 12. 18. chap. 17. 5. Mark 1. 11. chap. 9. 7. chap. 12. 16. Luke 3. 22. chap. 9. 35. chap. 20. 13. By the Apostles in their Epistles it is frequently applied unto Believers , especially by Paul , in all those written by him : we might therefore pass it over , as that word which it was usual with him to express his sincere Affections by towards all Saints . But there seems to be a twofold reason of its especial Introduction in this place , both of them respected in the Wisdom of our Apostle . ( 1 ) Perhaps , these Hebrews were ready enough to entertain Jealousies concerning him , that he had not that Affection for them which he had for others . For he had now spent a long time with and among the Gentiles for their Conversion and Edification . Among them he had planted very many Churches , and that in one Point contrary to the Judgement of most of these Hebrews , namely , in a Liberty from the Law and the Ceremonies of Moses . In this long converse and work , they might suspect that he had lost his natural Love to his Country-men , as is usual in such cases , and as he was much accused to have done . To root this evil surmise out of their minds , as he useth frequently other affectionate Compellations in this Epistle , so he here calls them his Beloved , than which he had used no Expression of greater Endearment towards any of his Gentile Converts . And notwithstanding all the Provocations and Injuries he had received from them , he gave on all occasions the highest Demonstration of the most intense Affection towards them ; never opposing them nor reflecting on them with any severity , but only then and wherein they opposed the Gospel , and the Liberty thereof . This Affection was such for them as his Country-men and Kinsmen in the Flesh , as that he could willingly have died that they might be saved , Rom. 9. 2 , 3. And for this he prayed continually , chap. 10. 1. And the Addition of Love that was made in him upon their Conversion cannot be expressed . ( 2 ) He hath respect unto his preceding severe Expressions , as is plain from the close of this Verse , though we thus speak . As if he had said , Notwithstanding this severe Admonition , which I have upon the consideration of all Circumstances been forced to use , yet my Heart stands no otherwise affected towards you , but as towards my Country-men , Brethren , and Saints of God. And thus , It is the Duty of the Dispensers of the Gospel to satisfie their Hearers , in and of their Love in Jesus Christ to their Souls and Persons . 2. The Apostle expresseth his Judgement concerning these Hebrews , We are perswaded better things of you , and such as accompany Salvation ; wherein we have ( 1 ) The Act of his mind in this matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are perswaded , Chrysostome insists much on the force of this word . The Apostle , as he observes , doth not say we think or we hope , but he was fully perswaded . He lets them know that he was fully satisfied in this matter . And he useth not this word any where in his Epistles , ( as he useth it often ) but he intends a full and prevalent perswasion . Now this a man may have in spiritual things on three grounds . ( 1 ) By especial Revelation ; so he was certain of the truth of the Gospel that was revealed unto him which he discourseth of , Gal. 1. 7 , 8. ( 2 ) By the Evidence of Faith when any thing is believed on grounds infallible , namely , the Revelation of the mind of God in the Scripture , or the Promises of the Gospel . So he useth this word , Rom. 8. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for I am perswaded that neither Death nor Life , &c. This he believed , and had an infallible certainty thereof , because God hath so promised . So also , 2 Tim. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I know whom I have believed , and am perswaded that he is able to keep that which I have committed to him . He useth the same Expression in matter of Faith , Rom. 14. 14. ( 3 ) There is a certain perswasion of mind , that is founded on moral Arguments , such as may bring a man to a full satisfaction in his mind , but yet so , as it is possible he may be deceived . Of this Nature is that perswasion , that Trust or Confidence which we have of the good condition of other men . So our Apostle speaks of Timothy and his Faith , 2 Tim. 1. 5. The Faith that dwelt in thy Mother Eunice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and I am perswaded in thee also . He was not perswaded of any sincere Faith in Timothy by especial Revelation , nor was it the object of his Faith from any express word of Scripture , but he was satisfied in it upon such unquestionable Grounds and Motives as left no room for doubt about it . Some urge to the same purpose , Phil. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being confident of this very thing , perswaded of it , that he who hath begun a good work in you will perform it to the day of Christ. But this perswasion being built on a supposition that a good work was begun in them , was an act of Faith Infallible , built on the Promises of God , and the unchangeableness of his Covenant . His perswasion here concerning the Hebrews was of this latter kind , even that which he had satisfactory reasons and grounds for , which prevailed against all contrary Objections . In like manner he speaks of the Romans , chap. 5. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And I my self am perswaded of you my Brethren , that ye are full of Goodness . The Grounds of this perswasion with respect unto the Hebrews , he expresseth in the next Verse , where we shall consider them . It is our Duty to come unto the best satisfaction we may in the Spiritual Condition of them with whom we are to have Spiritual Communion . There is not any thing of our mutual Duties , that the Gospel more presseth , or more supposeth . And it is necessary both unto Ministers and private Christians . For the former , they are concerned in the Advice of the Wise man , Prov. 27. 23. Be thou diligent to know the state of thy Flock . They are not only to provide good pasture , and feeding for them , but they must know their State and Condition , that what they provide for them may be suitable and seasonable . And unto this End there were at first some in the Church , who had the immediate inspection of the state and walking of the members of it , and were thereby enabled , as Moses said to his Father in Law , Numb . 10. 31. to be instead of Eyes unto the Teachers to look into the condition of all sorts of persons . Nor can they without it discharge any one Duty of their Office in a due manner . For Ministers to walk towards their people at peradventure , and to fight uncertainly as men beating the Air , without an Acquaintance with their state , and especial consideration of their condition , and what therein is suited unto their Edification , as is the manner of many , will leave them at a great uncertainty how to give up their account . See Heb. 13. 14. Unless a man have some good satisfaction , concerning the Spiritual condition of those that are committed unto his charge , he can never approve himself among them , A workman that needeth not to be ashamed , rightly dividing the Word of Truth , to give unto all their proportion . And the work of the Ministry is not by any means more evacuated and rendered ineffectual , than when men have not a certain design to deal with their Hearers according unto what they are perswaded that their Spiritual state doth require . How shall they Instruct , How shall they warn , How shall they comfort any , but on a supposition of an Acquaintance with the state and condition wherein they are ? A general preaching at random without a special scope directed by the perswasion mentioned , turns the whole work for the most part both in Preachers and Hearers into an useless formality . In brief , this perswasion principally regulates the whole work of the Ministry . He that is a Physician unto the bodies of men , must acquaint himself with the especial state and condition of his Patients , as also of their distempers , wherein his Skill and Judgement is especially to be exercised . Without that let him be furnished with the greatest store of good Medicines , if he gives them out promiscuously unto all comers , all that he doth will be of little use . It may be his Medicines being safe , they will do no harm ; And it is as probable they will do as little good . Nor will it be otherwise with the Physicians of Souls in the like case . Four things are required to make the Dispensation of the Word proper and profitable . A good Spring , a safe Rule , a distinct Design , and enlivening Affections . The first is the Dispensers own Light and Experience . He is to see in his work with his own Eyes , and not those of other men . And when he is by own Light as a Scribe unto the Kingdom of God , it is out of the good treasure of his own Heart , that he is to bring forth good things , new , and old . ( 2 ) His safe Rule is the infallible word of Truth . This must be the Touchstone of his Light and Experience . And it is suited unto his whole work , unto all the Duties of it , 2 Tim. 3. 16 , 17. In nothing but what is regulated hereby are any to be attended unto , Isa. 8. 20. ( 3 ) His distinct Design lies in the due consideration of the Spiritual state and condition of them unto whom the Word is to be dispensed . And herein consists the greatest part of the Ministerial skill . This is that which secretly differenceth the constant Ministerial Dispensation of the Word , from the occasional exercise of the gifts of any . And this doth God make use of , to convey unexpected relief or repose unto the Souls of men wherewith they are surprised and affected . If we have not this scope continually before us , we may run apace , but never know whether we are in or out of the way . ( 4 ) The enlivening Affections that ought to accompany the Dispensation of the Word , are Zeal for the Glory of God , and Compassion for the Souls of men . But these things must not here be insisted on . And for private Christians among themselves , their mutual Duties are referred unto Love , and the Fruits of it . That special Love which ought to be among the Disciples of Christ , as such , takes up in the Description , Injunctions and Directions of it , a great part of the Writings of the New Testament . Nothing doth the Lord Christ himself , nor his Apostles so urge upon them as this of mutual love . Upon the right discharge of this Duty he frequently declares that his honour in them and by them in this world doth principally depend . And whatever we have besides this , our Apostle declares that it is nothing , or of no use in the Church of God , 1 Cor. 13. And the greatest Evidence of the Degeneracy of Christianity in the world , consists in the open loss of this Love amongst those who make profession thereof . Now this Love is founded in our perswasion concerning the Spiritual state and condition of each other . I mean , that especial mutual Love is so , which ought to be among the Disciples of Christ as such . For although we are on other grounds , obliged unto a Love towards all mankind , whether Friends or Enemies , yet that peculiar Love which the Gospel so chargeth on the Disciples of Christ is an effect of , and built upon their common and mutual Interest in Christ. They are to love one another as Members of the same mystical Body , and united unto the same Spiritual Head. Whatever Love there may be on other accounts among any of them which doth not arise from this Spring and Fountain , it is not that Gospel Love which ought to be among Believers . And how can this be in us , unless we have a good perswasion concerning our mutual Interest and In-being in Christ ? God forbid that any should press that peculiar intense Love , that ought to be among the Members of the Body of Christ , to take off , or derogate from that general Love and usefulness which not only the Law of our Creation , but the Gospel also requireth of us in an especial manner towards all men . Yea he who professeth Love unto the Saints , that peculiar Love which is required towards them , and doth not exercise Love in general towards all men , much more if he make the pretence of Brotherly Love , the ground of alienating his Affection from the residue of mankind , can have no assurance that the Love he so professeth is sincere , incorrupt , genuine , and without dissimulation . But this special Love is the special Duty of us all , if we believe the Gospel , and without which foundation well laid , we can rightly discharge no other mutual Duty whatever . Now this , as is evident , we cannot have , unless we have a perswasion of the only ground of this Love , which is our mutual Relation unto Jesus Christ. And to act this Love aright as to its object as grounded on this perswasion , take heed of evil surmises , these are the bane of Evangelical Love , though some seem to make them their Duties . Those concerning whom we hear that they make profession of Faith and Obedience towards our Lord Jesus Christ , and know not that they any way contradict their Profession by wicked works , we are obliged to bear the same Love towards , as if we knew them sincere . For Charity hopeth all things , namely , that are good , if we have no certain evidence to the contrary . And thus in general we may have this perswasion concerning all that in every place call upon the name of our Lord Jesus Christ , their Lord and ours . We have no obligation indeed hereunto , towards such as visibly and evidently walk unworthy of that high Calling whereby we are called . For concerning such our Apostle assures us , that whatever they profess , they are Enemies of the Cross of Christ , whose end is destruction , whose God is their belly , and whose glory is their shame , who mind earthly things , Phil. 3. 18 , 19. It is a dishonour , a reproach to Christ and the Gospel that we should perswade our selves that they are his Disciples , and Members of his mystical Body , whom we see to walk after the manner of the world , and to have their Conversation in the Lusts of the Flesh. These we are still to Love as those who once had , ( and are yet capable of the renovation of ) the Image of God upon them . But they proclaim themselves destitute of all those qualifications which are the formal object and reason of this peculiar Love. ( 2 ) The Lord Christ hath by his Institution secured us as to a certain rule of this perswasion and love by the disposal of his Disciples into Church Societies upon such grounds as are a sufficient warranty for it . Thus our Apostle in all his Epistles unto the Churches , Salutes , Esteems , Judgeth them all to be Saints and called in Christ Jesus . For although some of them might not be so really , and in the sight of God , yet his perswasion , and his Love being directed according to the Rule , were acceptable unto Christ. And whereas our Lord Jesus hath commanded that all his Disciples should joyn themselves unto , and walk in such Societies , were there not great confusion brought into the world in and about Gospel institutions , we should not be at a loss about this perswasion and love ; for we should be obliged unto them towards all that are called Christians , until they had openly declared themselves to be Enemies of the Cross of Christ. But we are yet suffering under the confusion of a fatal Apostasie , which God in his good time will deliver his Churches from . ( 3 ) As we cannot direct our Love aright without this perswasion , no more can we exercise any of the Duties or Fruits of it in a due manner . The Fruits of mutual love among Christians are either in things Spiritual which concern Edification , or in things Temporal which concern outward Relief . Of the first sort , are Admonition , Exhortation , Instructions , and Consolations mutually administred . Now how can any man order or make use of these in a right manner unless he have some directive perswasion of the Spiritual condition of them unto whom he doth administer ? It is true he may sometimes be therein mistaken , yet it is far better so to be , than never to consider what is meet and requisite with respect thereunto . And as for the Fruits of the same Love in outward things , although they ought to be brought forth in the temporal supplies of all according to our Opportunities and Abilities , yet without this perswasion they will want the quickening form and soul of them , which is a design to place our love in them ultimately on Jesus Christ. We may as occasions require publickly testifie that good perswasion which we have concerning the Spiritual condition of others , and that unto themselves . Our Apostle here acquaints these Hebrews with his good perswasion concerning them ; and likewise in all his Epistles he still declares his hopes and confidence of their blessed Interest in Christ , unto whom he wrote ; and spares not to give them all the Titles which really belong only to Elect Believers . Now as this is not to be done lightly , not in a way of flattering Compliance , not but upon just and firm grounds from Scripture , least of all to give Countenance unto any to continue in an evil way or practice ; yet in three cases it is warrantable and requisite , ( 1 ) When it is done for their due encouragement . Gracious persons through their Temptations , Fears , and sense of sin , yea whole Churches upon occasion of Trials , Distresses , and Back-slidings among them , may so be cast down and despond , as to be discouraged in their Duties and Progress . In this case it is not only lawful but expedient , yea necessary that we should testifie unto them that good perswasion which we have concerning their state and condition with the grounds thereof , as the Apostle doth in this place . So in like case testified our Saviour himself concerning , and unto the Church of Smyrna ; I know thy Poverty , what thou complainest of , and art ready to sink under , but thou art rich , Rev. 2. ( 2 ) It may and ought to be done for their Just Vindication . The Disciples and Churches of Christ may be falsly accused and charged , and yet it may be with so much probability or at least appearance of evil , as that they may greatly suffer in their Just Reputation , whereby the holy Name of the Lord Christ is also dishonoured . He who falsly accuseth all the Brethren before God continually , wants not Instruments to fix Calumnies upon them among men here below . In such a case it is our indispensible Duty to testifie our good perswasion concerning them , be they Persons or Churches who are so traduced . And if we do it not , we have a Copartnership in the guilt of their Enemies false Accusations . ( 3 ) When we have any necessary Duty to discharge towards them , which this testification of our perswasion concerning them may render more effectual , or prevent it having another end , than what we aim at , or remove any prejudice out of its way . This was the very case wherein the Apostle testifieth his perswasion concerning them unto these Hebrews . His design was to admonish them of some faults , sins and miscarriages , that had already been among them ; and moreover to charge them with a Care about Apostafie from the Gospel , which the way wherein some of them were , seemed to have a tendency unto . But lest this his dealing with them which had an appearance of much severity , should have begotten prejudices in their minds against his Person and Ministry on the one hand , or too much dejected and cast them down on the other , he secures his procedure on both sides with this testification of his confidence concerning their Spiritual condition , thereby at once assuring them of his Love , and evidencing the Necessity of his Admonition . And herein hath he in the Example of the Wisdom bestowed on him for this End , given us an inviolable Rule of our proceeding in like cases . The best perswasion we can arrive unto concerning the Spiritual condition of any , leaves yet room , yea makes way for , Gospel Threatenings , Warnings , Exhortations , and Encouragements . There is nothing more common then to charge the ways of some , than that by perswading men of their Regeneration and Saintship , they render them secure , and the threatenings of the Gospel in an especial manner unuseful unto them . Neither is there any question but that this , as all other ways of God , and his Grace , may be abused . But those who manage the Charge in general may do well to fix it in the first place on the Apostles . For there is not any of them , but testifie the same perswasion concerning all them to whom they wrote , and there is no doubt but that their way of Preaching and Writing was the same . But yet this hindered them not from the use of all sorts of Evangelical Comminations , Exhortations and Incouragements , from whence we are to take our Example and Warranty for the same practice . This therefore lies evident in their procedure which is our Instruction and Rule , namely , that looking on men as Believers , or being perswaded of their good Spiritual condition , we yet ought to apply unto them all the means appointed by Christ for the begetting , increase and continuance of Grace in them . And the reasons hereof are evident , for ( 1 ) Although that perswasion which men may have of their Spiritual condition , or which others may have or declare concerning them , may strengthen their peace , yet it neither doth nor ought to incline them unto security . Thou standest by Faith , saith the Apostle , be not high minded but fear , Rom. 11. 20. Take the peace and comfort of thy Faith , but be neither proud nor secure . Where there is any such effect hereof towards a Laodicean security , there is a just ground to suspect that the perswasion it self is a pernicious mistake . And it is the Duty of all Professors to give heed diligently lest any such root of bitterness spring up amongst them and desile them . If once a perswasion of this good condition begins to influence towards Security , and a neglect of Duty , then ought they to be in the highest Jealousie concerning their condition its self . ( 2 ) Whatever mens state and condition be under the Gospel , they are still obliged unto the means appointed for their Edification and preservation . Amongst all the vain Imaginations about Religious things vented in these latter days , there is none savours more rankly of Sathanical Pride , and Humane folly , than that of such a state of Perfection attainable in this Life , wherein as it is phrased , men should be above Ordinances , that is , should be vainly pussed up in their fleshly minds , above the Authority , and Wisdom and Truth of God. Whilst we are in the way under the conduct of the Gospel , we need all the Advantages it affords in our progress . Of this sort are all the Threatenings , Promises , Exhortations , Incouragements contained in it . And the proper use of Gospel Threatenings in particular , such as that here insisted on by our Apostle , I have declared at large on the first and second Verses of the fourth Chapter , and shall not here again insist thereon . It followeth hence : ( 1 ) That whatever be the state and condition of them unto whom we dispense the Word , or whatever we may conceive it to be , that we are not with respect thereunto to balk or wave the delivery and pressing of any Evangelical warning , or the severest Threatening contained in the Gospel , much less Encouragements and Motives unto Faith and Obedience , though we are perswaded they both believe and obey . For as it is not impossible but that both they and we may be mistaken in their condition , and that the severest Menaces may be their proper portion in the World ; so be their condition what it will , all these things have not only their proper use towards them , but are necessary for them in their several kinds . For although they every one of them as singly laid down , are of the same signification in themselves , yet in their Application unto men they have a sense suited unto their condition : for Instance ; The same Threatening as applied unto Unbelievers , tends to beget Dread , Terror , and fear of Wrath in them , to fill them with Evidences of Gods displeasure . As applied unto Believers it tends only to fill them with Reverential Fear of God , Care to avoid the sin threatened , and to excite diligence in the use of means for its avoidance . All of them are good for all . As therefore if we should always in the Dispensation of the Word insist on the Threatenings of the Law and Gospel , whose Denunciation multitudes do certainly stand in need of , we might weaken and discourage those whom God would not have to be discouraged : So on the other hand if out of an Apprehension that our People or Congregations are made up of Believers , we should continually insist on the Promises of the Gospel , with the like Springs of Consolation , seldom or never pressing on them the Threatenings and severe Menaces thereof , we should certainly defraud them of a blessed means which God hath ordained for their Edification and Preservation in Faith. The holy intermixture of all these things in the Scripture it self , is to be our Rule and not any Imagination of our own . ( 2 ) That others should not think themselves severely dealt with , when they are pressed on and urged with the severest Threatenings of the Gospel . Let them not say or think in their Hearts , this Preacher looks upon us as persons Unregenerate , or Hypocrites , perhaps out of ill-will unto us . It is certain that on such occasions , men are apt to give place to such surmises . For an Apprehension thereof , is the reason why the Apostle maketh as it were this Apology for the use of the severe foregoing Commination . As if he had said , Do not you entertain any hard thoughts or evil surmises concerning me or my dealing with you in this matter . There are other reasons of my thus dealing with you ; for as unto your personal interest in the Grace of Christ , I have as yet a good perswasion , although I thus speak . And let others take heed lest they fall into any such apprehension , which will certainly defeat them of the wholsome Fruit of the Word . Sharp Frosts are needful to make the Ground fruitful , as well as the clearest Sun-shine . And if a Tree be not sometimes pressed on by the Wind , it will never well firm its Roots in the Ground . Sharp Reproofs , and earnestness in pressing Gospel Comminations are sometimes as needful for the best of us , as the Administration of the richest and most precious Promises , Hos. 10. 11. Having considered in general the good perswasion of the Apostle concerning those Hebrews , we may consider in especial , his Expression of the things which he was so perswaded to be in them ; And this is double , ( 1 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better things ; ( 2 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as accompany Salvation . ( 1 ) He was perswaded concerning them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Better things . There seems to be a comparison included in this expression , and not only an opposition unto what was spoken . If so , then there is a supposition of some good things granted unto those treated of . This therefore cannot refer unto the Verses immediately before , which express only their Barrenness and Destruction , but it must relate unto ver . 4 , 5 , 6. where the Spiritual Gifts collated on them are enumerated . They are Good things in themselves , but yet such Good things as may perish and they also on whom they are bestowed . Those who enjoy them may yet be barren Ground , and so cursed and burned . But the Apostle is perswaded better things of those to whom he speaks , namely , such things as accompany Salvation , such as whosoever is made partaker of shall never perish Eternally . Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good things as Chrysostome supposeth . But yet neither is there any need of supposing an impropriety in the expression . For it is usual to express excellent things in words of the comparative Degree , although no comparison be included ; especially when they are made mention of with respect unto others who have no interest in them . However here is certainly an opposition unto what was before affirmed concerning others ; And that may be reduced unto two Heads . ( 1 ) That they were barren and destitute of all saving Grace and Fruits . ( 2 ) That they should in the End be destroyed . These better things must be opposed to the one , or other of these , or unto them both . If they are opposed unto the first , then especial saving Grace and Fruit-bearing , such as are peculiar unto Gods Elect proceeding from the real Sanctification of the Spirit , such as no perishing gifted Hypocrites can be partakers of , are intended . If unto this latter , then those better thing respect not their Qualification but their Condition ; that is , freedom from the Curse and Wrath of God , and from perishing under them . I am perswaded it will go better with you , than with such Apostates . It may be both are included : but the first is certainly intended , namely , that these Hebrews were not barren but such as brought forth the saving Fruits of the Spirit of Grace . For of these things it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such as accompany Solvation ; literally , such as have Salvation , that is , such as have saving Grace in them , and Eternal Salvation infallibly annexed unto them . Things that are not bestowed on any , such as are not wrought in any but those that shall be saved . That is , in brief , true Faith and sincere Obedience . For in whosoever these are found , they shall be saved by virtue of the Faithfulness of God in the Covenant of Grace . And we may observe hence , ( 1 ) That among Professors of the Gospel some are Partakers of better things than others . They were all Professors concerning whom the Apostle discourseth in this and the preceding Verses . And yet notwithstanding any Good things that some might have had , or might be supposed to have had , others of them had better things than they . And this Difference may be observed , first in the Degrees , and secondly in the Kinds of the things intended . Spiritual Gifts are of one kind . For although there are several sorts of them , yet they have all the same general nature , they are all Gifts and no more . The difference therefore that is amongst them being not to be taken from their own especial nature , but their use and tendency unto the common end of them all , I take it only to be gradual . For instance , to speak with Tongues and to Prophesie , are two Gifts of different sorts ; But whereas they are both Gifts of the Spirit , and are designed unto the furtherance of the Gospel and Edification of the Church , the true Difference between them is to be taken from their usefulness unto this End. Those therefore who have only Gifts in the Church , as they have different Gifts , so they have some of them Better Gifts than others , some as to the especial kinds of Gifts , but mostly as to the Degrees of their usefulness unto their proper End. Hence our Apostle having reckoned up the various and manifold Gifts of the Spirit , adds this Advice unto the Corinthians upon the consideration of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 12. 31. Covet earnestly the best Gifts . Those that tend most to the Edification of the Church . Thus ever it was , and ever it will be in the Church of God , some have had , and some have better Gifts than others . And as the whole Church is hence to learn to acquiesce in , and submit to the Soveraignty of the Spirit of God , who divideth unto every man severally as he will ; so those who have received these better and differing Gifts either in their especial Nature or Degrees of usefulness , have some Duties singularly incumbent on them , and whose discharge will be required at their hands . As ( 1 ) To walk humbly with a constant care , that a sense of their Gifts and Abilities do not in their minds puff them up , fill them with conceits of themselves as though they were somewhat , and so make them exalt themselves above their Brethren . In the Apostolical and Primitive Church , when there was nothing of that secular Grandeur , Promotion , Preferments , Dignities amongst the Ministers of the Church , as now a days fill the world with Pride and Domination , all the Danger of an hurtful Elation of mind in one above another , was from the eminency of Gifts which some had received above others . And it cannot be denied but that the abuse hereof laid the foundation of all that swelling secular Pride , and cursed Domination or Lordly Rule which afterwards pestered the Church . The two things which the Apostle Peter in one place cautions and chargeth the Elders and Guides of the Church against became their Ruine , namely , filthy Lucre , and Love of Domination over the Lords Heritage , 1 Pet. 5. 2 , 3. And indeed it is a very hard and difficult matter for men totally to suppress those insinuations of a good conceit of themselves , and preferring themselves before others , which Gifts singular in their use and kind will suggest . Neither will it be effected without a constant exercise of Grace . For this cause the Apostle would not have a Novice called to the Ministry or publick exercise of Spiritual Gifts , namely , lest he be puffed up with Pride and fall into the Condemnation of the Devil , 1 Tim. 3. 6. Afflictions and Temptations for the most part , are a needful Ballance for eminent Gifts . This therefore the Scripture hath provided against , both warning us , that knowledge , which is the matter of all spiritual Gifts , will puff up , and forbidding us to boast in them , because they are things which are freely bestowed on us , without respect unto any thing of good or worth in our selves , 1 Cor. 4. 7. And if we reckon aright those of us whose Gifts are inferiour unto those of other men , provided we use and improve what we have received unto the best advantage we are able , have no reason to envy them whose Gifts out-shine ours . For if they are gracious , they have work enough cut out for them to keep them watchful over themselves unto Humility , where yet it is to be feared that things do not always so well succeed , but that by sinful surprisals of self elating Imaginations , there is work made for Repentance and Trouble . Yea he who is eminently gifted , if he be not eminently humble hath but an unquiet life within doors . And if such a Person be not truly gracious , he is in the ready way to fall into the condemnation of the Devil . Such a Person is a prey to every Temptation , and will also seduce himself into all evil . ( 2 ) It is required of such persons as to be humble , so in an especial manner to be thankful . The things whereof they are partakers are Gifts , and not to be thankful for Gifts , is the most proper ingratitude . ( 3 ) A Fruitfulness proportionable unto the excellency of their Gifts . He who had received five Talents was not only obliged to Trade with them , but to get five Talents more . The increase of one or two Talents would not have served his turn . To whom much is given , of him not somewhat , but much is required . The hiding of many Talents is a sin whereof there is no Instance in the Scripture ; it is a sin that hath a greatness in it not to be supposed ; and those who may be concerned in it , ought to tremble with the Apprehensions of it . Our Lord is coming , and alas there is none of us who have traded with his Talents as we ought to have done . We hope that in his infinite mercy and compassion he will spare and pardon , and accept of that little which we have endeavoured after in sincerity ; but in the mean time we ought always to consider that labour and fruitfulness ought to be proportioned unto what we have received . But yet these are not the Better things here directly intended . For from them , or any thing that is in the best of them , no such conclusion can be made as that here by our Apostle , seeing he had shewed before , that they might all perish and be lost . Secondly , There are Spiritual things which differ in their whole kind and nature from other things , and are better than they as to their Essence and Being . Such is all saving Grace , with all the Fruits of it . I shall not now stay to prove that true saving Grace differs specifically from all common Grace however advanced in its exercise by the company and help of Spiritual Gifts , much less to wrangle about what doth formally constitute a specifical difference between things . But this I say plainly , which I can prove assuredly , that true Gospel Faith and sincere Obedience are better things than the most glorious Hypocrite or most reformed unregenerate Person was ever made partaker of . In the visible professing Church all things outwardly seem to be equal . There are the same Ordinances administred unto all , the same Profession of Faith is made by all , the same outward Duties are attended unto , and scandalous offences are by all avoided . But yet things are not internally equal . Many are called but few are chosen ; In a great House there are Vessels of Wood and Stone , as well as of Gold and Silver . All that eat outwardly in Ordinances of the Bread of Life , do not feed on the hidden Manna . All that have their names enrolled in the Churches Book may not yet have them written in the Lambs Book . There are yet better things than Gifts , Profession , Participation of Ordinances and whatever is of the like nature . And the use hereof in one word is to warn all sorts of Persons , that they rest not in , that they take not up with an Interest in , or Participation of the Priviledges of the Church , with a common Profession , which may give them a name to live ; seeing they may be dead or in a perithing condition in the mean time . There are according to the Tenour of the Covenant of Grace , such things bestowed on some persons , as Salvation doth infallibly accompany and ensue upon . Better things and such as have Salvation accompanying of them . This Assertion is founded on the nature of the Covenant of Grace , in the first Covenant it was not so . The best things bestowed by virtue of it , might perish and did so . Many excellent things were bestowed on us when we were created in the Image of God. But they were all such things as we might lose , and did lose , and thereby came short of that Glory of God , which we were created for . But in the Covenant of Grace , there is such a disposal and concatenation of Spiritual things , that a real participation of some of them , doth infallibly conclude unto an indefeazable Interest in them all . This did the Apostle assure us in an express annumeration of them , Rom. 8. 29 , 30. For instance , there is a saving Faith of this nature . For ( 1 ) It is an effect of Gods immutable purpose of Election . If that therefore cannot be changed , this cannot utterly fail and be lost . Whom he predestinates them he calls , that is , to saving Faith by Jesus Christ. Faith is of Gods Elect , and they only believe truly who are ordained to Eternal Life . ( 2 ) The Lord Christ intercedeth that this Faith may never fail , or be utterly lost , Joh. 17. 8 , 11 , 15. &c. ( 3 ) The Power of God is engaged in the preservation of it , 2 Pet. 1. 3. 1 Pet. 1. 5. Ephes. 1. 19 , 20. ( 4 ) The Promises of the Covenant are expresly multiplied unto this purpose , Jer. 31. 32 , 33. chap. 32. 38 , 39 , 40. And the like may be said of all other saving Graces . And on this Ground doth the Apostle call those better things that these Hebrews were made partakers of , such as accompany Salvation . It is the Duty of all Professors strictly to examine themselves concerning their Participation of those better things which accompany Salvation . Their condition is deplorable who under an outward Profession do satisfie themselves with those common Gifts , Graces , and Duties , which are separable from Salvation . Yet that it is so with many in the world who thereon cry Peace , Peace , whilst suddain Destruction is coming upon them , is openly manifest . See the Advice of the Apostle express to this purpose , 2 Cor. 13. 8. We may yet farther observe how variously the Apostle treats these Hebrews . Sometimes he stiles them Holy Brethren , affirming them to be Partakers of the Heavenly Calling ; so also that they had those better things in them which accompany Salvation . Sometimes he tells them that they were dull and slothful , and had need be taught again what are the Principles of the Oracles of God ; and sets before them the final Destruction of Apostates to ingenerate a fear and apprehension of the Terror of the Lord in them . Now this variety in the Apostles treating of them proceeds not from present Commotions , not from any Rhetorical Artifice , but from a regular and steady Judgement concerning the condition of the whole Church . For ( 1 ) There were indeed several sorts of Professors among them answering the several Descriptions he gives of them . He spake therefore to the whole community indefinitely , leaving the especial Application of what he speaks unto themselves in particular , according as their different conditions did require . And this is the only safe and prudent way for Ministers to deal with their Flocks . For when any conceive themselves by other circumstances to be singled out for Reproof and Threatening , they commonly draw forth disadvantage to themselves thereby . ( 2 ) The best of the Hearers of the Gospel may have much to be blamed in them , although their sincerity in general ought to be highly approved . ( 3 ) Severe Threatenings in the Dispensation of the Gospel , are usually proposed unto them , who yet are not absolutely liable to the Penalty threatened . They do not predict what will come to pass , but warn what is to be avoided . VERSE 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perversus , iniquus , it omitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also as doth the vulgar Latine , but expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that your Love. Other material differences among Translators there is not . For God is not unrighteous to forget your work and the labour of that Love which you have ( evidently ) shewed towards his name , in that you have ministred to the Saints and do minister . The Expositors of the Roman Church do greatly perplex themselves and others in their Comments on this Text. They generally agree in an endeavour from hence to prove the merit of works against Protestants , because the Council of Trent applies this Text to that purpose . And none are more confident herein than our Rhemists , who after their usual Reproaches of Protestants , affirm , That good works are meritorious and the very cause of Salvation , so that God should be unjust if he rendered not Heaven for the same . But they are greatly divided among themselves about the state of the persons and kind of the Works here intended . Some contend that the Apostle speaks to , and of such as were fallen out of a state of Justification into a state of deadly sin . And the works of which it is said that God will not forget them , are those which they wrought in that estate from whence they were now supposed to be fallen . For on the account of those former works , God will spare them and not destroy them . And although there be no present merit in these works , whilst those who wrought them are in a state of deadly sin , yet when they shall be recovered by Penance , these works which were before mortified by their falling from Grace , and so became of no use as to present merit , shall recover their former meritorious virtue , as if they had never been forfeited by deadly sin . This therefore is the sense which these persons would affix unto these words . Where any have been in a state of Justification , and have wrought good works therein , meritorious of Eternal Life , if they fall into deadly sin , they immediately lose all the merit and benefit of those works . But notwithstanding God in his Righteousness keeps the Remembrance of these works , so that when such sinners return again by Penance into their first estate , these works shall revive into a condition of merit . This sense is opposed by others . For they think those mentioned are justified persons , and the Apostle expresseth the merit of their present works , with respect unto the Righteousness of God. The Reader who desires to see such Chaffe tossed up and down , may find these things debated in Aquinas , Adamus , Estius , A Lapide , Ribera , Maldonat , de Tena , and others of them on the place . How Forraign these Discourses are to the Text and Context is evident to every impartial considerer of it . They are only Chimera's hatched out of the proud Imaginations of the merit of their works that these mens minds are prepossessed withall . For ( 1 ) Our Apostle treats of those whom he supposeth and judgeth to be in a present good Spiritual Condition . For with respect thereunto he ascribeth unto them things that accompany Salvation , and prescribeth no other Duty unto them for the actual enjoyment of it , but only those of Faith and Love and Ministration unto the Saints , which at present he commendeth in them . What they did formerly that he affirms them to continue in the performance of , You have ministred and you do minister . ( 2 ) The Apostle expresly distinguisheth them concerning whom he now speaks , from those who were now fallen off from the Profession of the Gospel , or that state of Justification which the Romanists suppose . ( 3 ) He doth not direct these persons to seek after a Recovery out of the Condition wherein they were , but incourageth them unto a continuance therein , and to shew the same Diligence unto that purpose , as formerly , to the End , ver . 12. Nothing therefore is more fond than to suppose that any thing is here taught concerning the mortification of good works as to their merit by deadly sin , and their recovery thereof by Penance , a fiction which these men dream of to no purpose . 2ly . Neither is countenance given unto the other Imagination in general concerning the merit of works in these words . For ( 1 ) The Design of the Apostle is only to let them know that their Labour in the work of the Lord , that their Obedience unto the Gospel should not be lost or be in vain . And hereof he gives them assurance from the Nature of God with whom they had to do , with respect unto that Covenant whereinto he takes them that do believe . They had been sedulous in the discharge of the great Duty of ministring unto the Saints , in particular upon the account of the Name of Jesus Christ that was upon them . These Duties had been attended with trouble , danger and charge . And it was needful to confirm them in a perswasion that they should not-be lost . This they might be two ways . ( 1 ) If themselves should fall away and not persist in their course unto the end . ( 2 ) If God should overlook , or forget as it were all that they had done . Against both these Apprehensions the Apostle secures them . From the first in that the works mentioned having been truly gracious works , proceeding from Faith and Love , they evidence their Persons to be in that state of Grace wherein they should be effectually preserved unto the End , by virtue of Gods Faithfulness in Covenant , which he further pursues towards the end of the Chapter . Nor secondly , had they the least reason to doubt of their future Reward . For who was it that called them to these Duties , and on what account ? Is it not God and that according unto the Tenour of the Covenant of Grace ? and hath he not therein promised to accept their Persons and their Duties by Jesus Christ ? If now he should not do so , would he not be unrighteous , must he not deny himself , and not remember his Promise ? Wherefore the Righteousness of God here intended in his Faithfulness in the Promises of the Covenant . And he is not said to be Righteous in rewarding or not rewarding , but in not forgetting . He is not unrighteous to forget . Now to forget any thing doth not reflect immediately on distributive Justice , but upon Fidelity in making good of some ingagement . But not to ingage into Disputations in this place , let men acknowledge that the new Covenant is a Covenant of Grace , that the Constitution of a Reward unto the Obedience required therein is of Grace , that this Obedience is not accepted on its own account , but of the Mediation of Christ , that all mens good works will not make a Compensation for one sin ; that we are to place our Trust and Confidence in Christ alone for Life and Salvation , because he is the End of the Law for Righteousness unto them that do believe ; and let them please themselves for a while , in the fancy of the merit of their works , at least of the high and necessary place which they hold in their Justification before God ; after all their wrangling Disputes it will be Christ and Grace alone that they will betake themselves unto , or their case will be deplorable . These things I have premised that we may have no cause to divert unto them , in the ensuing Exposition of the words . The Apostle in this Verse gives an account of the Grounds of his Perswasion concerning these Hebrews , expressed in the Verse foregoing . And these he declares unto them partly for Encouragement , and partly that they might be satisfied in his Sincerity , and that he did not give them fair words to entice or allure them by . And the reasons he gives to this purpose may be reduced unto two Heads . 1. The Observation which he had made concerning their Faith and Love , with the Fruits of them . 2. The Faithfulness of God in Covenant , whereon the final preservation of all true Believers doth depend . These are the Grounds of that perswasion concerning their state and condition which he expressed in the foregoing words . Hence that perswasion of his was of a mixt nature , and had something in it of a Divine Faith , and somewhat only of a moral certainty . As he drew his conclusion from , or built his perswasion on Gods Faithfulness or Righteousness , so there was in it an infallible Assurance of Faith that could not deceive him . For what we believe concerning God as he hath revealed himself , is infallible . But as his Perswasion had respect unto the Faith , Love and Obedience which he had observed in them , so it was only a moral Assurance , and such as in its own nature might fail . For God only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we who judge by the outward evidences of invisible things may be deceived . The Proposition from Gods Faithfulness is of infallible Truth ; the Application of it unto these Hebrews of moral Evidence only . Such a Perswasion we may have in this case , which is prevalent against all Objections , a certain Rule for the performance of all Duties on our parts towards others ; and such had the Apostle concerning these Hebrews . That which in the first place he confirms his Perswasion with is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their work . God is not unrighteous to forget your work . It is not any singular work , but a course in working which he intends . And what that work is , is declared in that parallel place of the same Apostle , 1 Thes. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the same expressions with those in this place , which may be reckoned unto the multitude of other Instances of Coincidences of expressions in this and the other Epistles of the same Writer , all peculiar unto himself , arguing him to be the Author of this also . Remembring your Work of Faith and Labour of Love. The Work here intended is the Work of Faith ; The whole Work of Obedience to God , whereof Faith is the principle , and that which moves us thereunto . Hence it is called the Obedience of Faith , Rom. 1. 5. And this Obedience of Faith according to the Gospel is called there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their work . ( 1 ) Because it was their chief employment , their Calling lay in it . They did not attend unto it occasionally , or when they had nothing else to do , as is the manner of some . Religion was their business , and Gospel Obedience their daily work . This was their whole , even to fear God and keep his Commandments , as it is expressed under the Old Testament . ( 2 ) Because there is work and labour in it , or great pains to be taken about it . For hereunto our Apostle in the next Verse requires their diligence , ver . 11. as Peter doth all diligence , 2 Epist. 1. 11. And we may observe in our way , That Faith , if it be a living Faith , will be a working Faith. It is the work of Faith which the Apostle here commends . This case is so stated by James that it needs no farther confirmation , Chap. 2. 20. Wilt thou know , or knowest thou not , O vain man , that Faith without works is dead ? He is a most vain man who thinks otherwise , who hopes for any Benefit by that Faith which doth not work by Love. Sathan hath no greater design in the world than to abuse Gospel Truths . When the Doctrine of free Justification by Faith , through the Imputation of the Righteousness of Christ , was first fully revealed and declared , his great Design then was to perswade men that there was no need of Obedience , and so they could attain any manner of perswasion of the Truth of the Gospel , or make profession thereof , they might live in sin as they pleased , and neglect all good Works and Duties of Obedience . And although this be now condemned by all , yet indeed is it no more but what upon the matter most do practise according unto . For they suppose that by being of this or that Religion , Papists or Protestants , or the like , they shall be saved whatever their ways and works are . So Papists , for Instance , are indeed the greatest Solifidians in the world . For to own the Faith of the Church , is enough with them to secure the Salvation of any . This Abomination having been early started was seasonably suppressed by the writing of James and John. For the former directly and plainly lays open the Vanity of this pretence , declaring , that that Faith which they professed and boasted of , was not the Faith whereby any should be justified before God , nor of the same kind with it . For this Faith is living , operative , and fruitful , and evidenceth it self unto all by its Works and Fruits . Whereas that Faith whereof vain men living in their sins did boast , was so far from being a Grace of the Spirit of God , that it was no other but what was in the Devils themselves , and which they could not rid themselves of if they would . The latter without expressing the occasion of it , spends his Epistle in , declaring the necessity of Love and Obedience , or keeping the Commandments of Christ. Wherefore the enemy of our Salvation being defeated in this Attempt , he betook himself unto the other extream ; contending that the works of Faith had the same place in our Justification with Faith it self . And why should they not ? are not Faith and they equally Acts of Obedience in us ? are not Faith and they equally required by the Gospel ? why may they not be supposed to have an equal influence into our Justification ? at least in the same kind , though Faith on some considerations may have the pre-eminence ? I say these things are speciously pleaded ; but in short the Design is not to advance works into an Equality with Faith , but to advance them into the room of Christ and his Righteousness . For when we say , we are justified by Faith only , we do not say that Faith is our Righteousness , but as it apprehends the Righteousness of Christ , as he is the End of the Law for Righteousness unto them that do believe . And this is the use that God hath designed Faith unto , and which in its own nature it is suited for . But bring in the works of Obedience into the same place , and they are of no use but to be imputed unto us for Righteousness , and so to possess the place of Christ and his Righteousness in our Justification unto their Exclusion . But all this trouble might have been spared , if men had not been too ready and prone to receive Impressions from the crafty actings of Sathan against the purity and simplicity of the Gospel . For nothing is more evidently expressed and taught therein than are these two things . ( 1 ) That we are justified freely by Faith through the Redemption that is in the Blood of Christ , and so the Imputation of his Righteousness unto us . ( 2 ) That the Faith which hath this effect , which is of this use , is living , operative , fruitful , and will evidence it self by works in Obedience unto the Commands of God. And this is that which here we contend for , namely , that a living Faith will be a working Faith. And he is a vain man that deceives himself with any thing else in the room thereof . And yet this is the course of multitudes . But yet men do not deceive themselves herein notionally but practically . I never yet met with any man in my life who professed it as his Judgement , that so he believed aright , he might live as he pleased , follow his Lusts and neglect all good Works or holy Duties of Obedience . For this implies a contradiction . So to believe , is so far from believing aright , as that it contains in it a total Rejection of the Gospel . But practically we see that the generality of men content themselves with that knowledge they have of Religion , and that Faith which they suppose they have in Christ , without once endeavouring after amendment of life or fruitfulness in good works . Now this is not from any conclusions they draw from any Doctrines which they profess to believe , but from the power of Darkness and the deceitfulness of Sin that ruleth in them . And it is no otherwise among them who are taught to believe that they are justified by their works . For there is not a race of greater and more flagitious sinners , than ( for the most part ) are the men of that Perswasion . Only for their Relief , their Leaders have provided them with a Commutation of some other things instead of their good works which shall do the deed for them , as Penances , Pardons , Purgatory , Confessions , Pilgrimages , and the like . But be mens Perswasion what it will , right or wrong , where sin is predominant they will be wicked , and whatever be the Object of their Faith , if it be not living in the subject , it cannot work , nor be fruitful . We ought to look on Obedience as our work ; which will admit neither of sloth nor negligence . Here lies the occasion of the ruine of the Souls of men who profels the Gospel . The Duties of Profession are a thing of course unto them , and that which lies without the compass of their principal work and business in the world . This makes their Profession serve to no other end , but to make them secure in a perishing condition . Now that our Obedience may indeed be our work , it is required , ( 1 ) That the carrying of it on , the attendance unto it , and furtherance of it in order unto the Glory of God , be our principal design in the world . That is a mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his proper work which is so . God severely threateneth those which walk with him at peradventures , Levit. 26. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you shall walk with me fortuito , at hap hazard , that is , without making it your principal design , and using your utmost diligence and care to proceed in it in a right manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . 24. then will even I my self walk with you at all adventures ; though I continue with you , as one walking with you in my outward Ordinances and Institutions ; yet will I have no regard unto you , as to do you any good , yea I will sorely punish you notwithstanding the Appearance of our walking together , as it follows in the place . Yet is this the course of many who please themselves in their condition . They walk with God in outward appearance by the performance of Duties in their Times , Course , and Order ; but they walk at all Adventures , as unto any especial design of their minds about it . Barnabas exhorted the Disciples at Antioch , that with purpose of Heart they would cleave unto the Lord , Acts 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , with a firm Resolution to abide in , and pursue the Obedience they were called unto . So Paul tells Timothy , that he knew his Doctrine , manner of life and purpose , 2 Tim. 3. 10. namely , how his principal aim , design and resolution was to abide in and carry on his course of Faith and Obedience . And then is any thing the object of our purpose and principal design ; ( 1 ) When we subordinate all other things and occasions unto it , that they may not justle nor enterfere , nor stand in competition with it , when to us , to live is Christ , or he is the chief end of our life . When men do usually and ordinarily suffer other things to divert them from Duties of Obedience in their season , Obedience is not their principal design . ( 2 ) When it possesseth the chiefest place in our valuation and esteem . And this it doth absolutely where we attain that frame , that whilst the work of Faith and Obedience thrives in our Hearts and Lives , we are not much moved with whatever else befalls us in this world . This was the frame of our Apostle , Acts 21. 13. Phil. 3. 7 , 8. But because of the weakness , and ingagement of our natural affections unto the lawful comforts of this Life , some are not able to rise unto that height of the undervaluation and contempt of these things whilst the work of our Obedience goes on , which we ought all to aim at ; yet we must say , that if there be any sincerity in making our Obedience the principal design of our lives , there will be a constant preference of it unto all other things . As when a man hath many particular losses , he may be allowed to be sensible of them , yet if he have that still remaining wherein his main stock and wealth doth consist , he will not only be relieved or refreshed but satisfied therewith . But if a man who pretends much unto a great Stock and Trade in another Country , gives up all for lost upon some damages he receiveth at home in his House or Shop , it is plain he hath no great confidence in the other Treasure that he pretended unto . No more have men any especial Interest in the work of Obedience , which whilst they suppose it to be safe , do yet lose all their comforts in the loss of other things . ( 3 ) When any thing is the object of our chief design , the principal contrivances of our minds will be concerning it . And this makes the great difference in Profession and Duties . Men may multiply Duties in a course of them , and yet their Spirits not be ingaged in and about them as their business . Consider how most men are conversant about their secular affairs : They do not only do the things that are to be done , but they beat as we say their Heads and Minds about them . And it is observed that however industrious in their way many men may be , yet if they have not a good contrivance and projection about their Affairs , they seldom prosper in them . It is so also in things Spiritual . The Fear of the Lord is our Wisdom ; it is our Wisdom to keep his Commandments and walk in his ways . Now the principal work of Wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained . And where this is not exercised , there Obedience is not our work . How Temptations may be avoided , how Corruptions may be subdued , how Graces may be increased and strengthened , how Opportunities may be improved , how Duties may be performed to the Glory of God , how Spiritual Life may be strengthened , Peace with God maintained , and Acquaintance with Jesus Christ increased , are the daily thoughts and contrivances of him who makes Obedience his work . ( 2 ) Actual Diligence and Watchfulness is required in our Obedience , if we do make it our work . And ( 3 ) A due consideration of what doth and will rise up in opposition unto it , or unto us in it , which things being commonly spoken unto I shall not here enlarge upon them . The second thing whereon the Apostle grounds his confidence concerning these Hebrews is their labour of Love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the words express a distinct Grace and its excrcise , and are , not exegetical of the preceding expressions . It is not your work , that is , your Labour of Love. But this Labour of Love is distinguished from their work in general , as an eminent part or instance of it . This the copulative Conjunction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evinceth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of your work , that is , of Obedience in general , the work of Faith , and of your Labour of Love , namely , in particular and eminently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we observed , is passed by in some Translations , but without cause ; The original Copies are uniform in it , and the parallel place doth expresly require it , 1 Thes. 1. 3. There is in the remaining part of this Verse , which depends on these words ; 1. What the Apostle ascribes unto these Hebrews , which is the Labour of Love. 2. The way whereby they evidenced this Labour of Love ; they shewed it . 3. The object of it , and that is the Saints . 4. The formal reason and principal motive unto it , which is the name of God ; for his names sake . 5. The way of its exercise ; it was by ministration , both past and present , in that you have ministred and do minister . In the first of these the Apostle observes the Grace it self , and its exercise , their Love and its Labour . This Grace or Duty being excellent and rare , and its exercise in Labour being highly necessary and greatly neglected , and both in conjunction being a principal Evidence of a good Spiritual condition , of an Interest in those Better things which accompany Salvation , I shall a little divert unto the especial consideration of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Love is the second great Duty of the Life of God , which is brought to light by the Gospel . It is Faith that gives Glory to God on high , and Love that brings Peace on the Earth , wherein the Angels comprised the substance of our Deliverance by Jesus Christ , Luke 2. 14. Neither is there any thing of it in the whole world but what is derived from the Gospel . All things were at first made in a state of Love. That Rectitude , Order , Peace and Harmony which was in the whole Creation was an Impression from , and an Expression of the Love of God. And our Love towards him was the Bond of that Perfection , and the Stability of that State and Condition . The whole Beauty of the Creation below consisted in this , namely , in mans loving God above all , and all other things in him and for him , according as they did participate of and express his Glory and Properties . This represented that Love which was in God towards all his Creatures , which he testified by declaring them to be all very good . When man by sin had broken the first link of this Chain of Love , when thereby we lost the Love of God to us , and renounced our own Love unto him , all things fell into disorder and confusion in the whole Creation ; all things were filled with mutual Enmity and Hatred . The first Instance of mutual Love among the Creatures was that between Angels and Men , as those which were in the nearest Alliance , and made for the same End of the Glory of God. For as the Angels rejoiced in the whole Creation of God , when those morning Stars sang together , and all the Sons of God shouted for joy , Job 38. 7. so man being the most capable object of their Love , was their especial Delight . And man being made to love God above all , and all other things in him and for him , his principal Love must be fixed on those who had the most of the Image , and made the most glorious Representation of God. But the Bond of Love being dissolved , mutual Enmity succeeded in the room thereof . And the first Act of Angelical Obedience we read of , was their keeping man from a return into Eden , and eating of the Tree of Life , Gen. 3. 24. and men could look on them only as flaming Swords , ready to execute the wrath of God and the Curse upon him . And this state would have continued unto Eternity , had not God gathered all things again into one , both which are in Heaven and which are in Earth , even in Christ Jesus , Ephes. 1. to . There could never more have been any Love , nor any Duties of Love between Angels and Men , had not God restored all things by Jesus Christ. This is the only foundation of the whole Ministry of Angels in Love , Heb. 1. 14. For men themselves , mutual Enmity and hatred possessed them . And he who first acted in that frame and spirit which came upon them was a murderer , and slew his Brother . And this the Apostle proposeth as the Instance and Example of that Hatred and Enmity which is among men under the Curse , 1 Joh. 3. 11 , 12. And there is no greater Evidence of any persons being uninterested in the Restauration of all things by Christ , than the want of that Love which was again introduced thereby . So the Apostle describing the condition of men in their unregenerate condition , affirms that they live in malice and envy , hateful , and hating one another , Tit. 3. 3. There ensued also an Enmity between man and all the Creation here below . The sin of man had brought all things into a Condition of Vanity and Bondage , which they groan to be delivered from , Rom. 8. 20 , 21 , 22. And the Earth the common Mother of them all , as it were to revenge it self on men , brings forth nothing but Thorns and Thistles , Gen. 3. 18. and yields not her strength to his labour , Gen. 4. 12. Hence is all that vanity , vexation , and sore travail which the life of man is filled withall . After the entrance of this disorder and confusion , there was nothing of true original Love in the world , nor was it by any means attainable . For it all arose from the Love of God , and was animated by our Love unto him . But now all things were filled with Tokens and Evidences of the Anger , Displeasure , and Curse of God for sin . And men were wholly alienated from the Life of God. No new Spring or Life can be given unto Love , but by a new discovery , that God was Love , and had a Love for us . For so the Apostle tells us , Herein is Love , not that we loved God but that he loved us , and sent his Son to be the Propitiation of our sins , 1 Joh. 4. 10. But if God so loved us , we ought also to love one another , ver . 11. No Love could there be , until a fresh Revelation was made that God is Love ; for the first which he had made in the Creation was utterly lost . And this was done by Jesus Christ. There was some step made unto that confusion which ensued on the loss of this universal Love by the first Promise ; without which , the whole lower Creation would have been an Hell , and nothing else . This was the spring of all that Love which was in the Old Testament , because it was a new discovery that there was yet Love in God towards fallen mankind . And whatever in the world may pretend thereunto , yet if it proceed not from the new Revelation and Discovery that God is Love , it is nothing of that Divine Love which is required of us . And this is only in Christ ; In him alone the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Benignity and Love of God unto mankind appeared , Tit. 3. 4. And here is a foundation laid and a spring opened of a Love far more excellent than that which our Nature was furnished and adorned withall in the first Creation . For the Love of God being the cause and fountain of ours , which is a compliance with the manifestation of it , the more eminently the Love of God is manifested , the more eminent is that Love which is the fruit thereof . And Gods Love is far more gloriously displayed in Christ than it was in all the works of his hands . In him alone we know not only that God hath Love , but that he is Love ; that he hath Love for sinners , and that such a Love , as in the spring , means , and effects of it , is every way ineffable and incomprehensible . The whole of what I intend is expressed by the Apostle John , 1 Epist. cap. 4. ver . 7 , 8 , 9 , 10 , 11 , 12. Beloved let us love one another , for love is of God , and every one that loveth is born of God , and knoweth God ; He that loveth not , knoweth not God , for God is Love. In this was manifested the Love of God towards us , because that God sent his only begotten Son into the world , that we might live through him . Herein is Love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our sins ; Beloved , if God so loved us , we ought also to love one another ; No man hath seen God at any time , if we love one another , God dwelleth in us and his Love is perfected in us . All that we have before affirmed and much more , is here declared by the Apostle . It is Gods being Love himself which is the Eternal Spring of all Love in us . Neither could we have any thing of it , or interest in it , without some glorious effect and manifestation of the Love of God , which he also gave in sending his Son to be a Propitiation for our sins . And the Love which proceeds from hence , hath all the glorious Properties here ascribed unto it . Wherefore there is no such way and means whereby we may express the distinguishing Light , Grace and Power of the Gospel , no such Evidence of the reality of our Interest in God , as Love , or in the Love of God by Christ , as by and in our own Love to him and his . The Mystical Body of Christ is the second great mystery of the Gospel . The first is his Person , that great mystery of Godliness God manifest in the Flesh. In this mystical Body we have Communion with the Head , and with all the Members ; with the Head by Faith , and with the Members by Love. Neither will the first compleat our Interest in that Body without the latter . Hence are they frequently conjoyned by our Apostle , not only as those which are necessary unto , but as those which Essentially constitute the Union of the whole mystical Body and Communion therein , Gal. 5. 6. Ephes. 6. 23. 1 Thes. 1. 3. 1 Tim. 1. 14. chap. 1. 11. 2 Tim. 1. 13. chap. 2. 22. Wherefore without Love we do no more belong to the Body of Christ , than without Faith it self . And in one place he so transposeth them in his expression to manifest their inseparable connexion and use unto the Union and Communion of the whole Body , as that it requires some care in their distribution unto their peculiar objects , Philem. 5. Hearing of thy Love and Faith which thou hast towards the Lord Jesus , and towards all Saints . Both these Graces are spoken of as if they were exercised in the same manner towards both their Objects , Christ and the Saints . But although Christ be the Object of our Love also , and not of our Faith only , yet are not the Saints so the Object of our Love , as to be the Object of our Faith also . We believe a Communion with them , but place not our Trust in them . There is therefore a variation in the Prepositions prefixed unto the respective Objects of these Graces . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And this directs us unto a distribution of these Graces in their Operations unto their distinct Objects , Faith towards the Lord Jesus and Love to the Saints . But they are so mixed here to declare the infallible connexion that is between them , in the constitution of the mystical Body of Christ. This therefore is the form , life , and soul of all mutual Duties between the Members of Christs mystical Body . Whatever passeth between them in outward works wherein they may be useful and beneficial unto one another , if it spring not from this principle of Love , if it be not quickened and animated thereby , there is nothing of Evangelical Communion in it . Whereas therefore this Grace and Duty is the peculiar Effect and Glory of the Gospel , the form and life of the mystical Body of Christ , the pledge and evidence of our Interest in those better things which accompany Salvation , I shall briefly declare the nature of it , and shew the reason of the necessity of its diligent exercise . Mutual love among Believers , is a fruit of the Spirit of Holiness , and effect of Faith , whereby being knit together in the Bond of entire Spiritual Affection , on the account of their joynt Interest in Christ , and participation of the same new , divine , spiritual Nature from God , do value , delight , and rejoyce in one another , and are mutually helpful in a constant discharge of all those Duties , whereby their eternal , spiritual and temporal Good may be promoted . 1. It is a fruit of the Spirit of Holiness , of the Spirit of Christ , Gal. 5. 22. It is no more of our selves than Faith is , it is the Gift of God. Natural Affections are in-laid in the constitution of our Beings . Carnal Affections are grown inseparable from our nature as corrupted . Both excited by various Objects , Relations , Occasions , and Interest , do exert themselves in many outward effects of Love. But this Love hath no root in our selves until it be planted in us by the Holy Ghost . And as it is so , it is the principal part of the Renovation of our natures into the Image of God , who is Love. This Love is of God ; And every one that loveth is born of God , 1 Joh. 4. 7. You are taught of God to love one another . 2. It is an effect of Faith. Faith worketh by Love , Gal. 5. 6. Hence as we observed before , Love to the Saints is so frequently added unto Faith in our Lord Jesus Christ , as the effect and pledge of it . And although it proceeds in general from Faith as it respects the Commands and Promises of God , yet it derives immediately from Faith as acted on the Lord Jesus Christ. For he being the Head of the whole mystical Body , it is Faith in him that acts it self by Love towards all the Members . Holding him the Head by Faith , the whole Body edifies it self in Love , Ephes. 4. 15 , 18. And the more sincere , active and firm our Faith in Christ is , the more abundant will our Love be towards all his Saints . For Faith in Christ doth first excite Love unto him , from whom , as it were , it descends unto all that it finds of him in any others . And our Love of the Saints , is but the Love of Christ represented and exhibited unto us in them . The Papists tell us that Love or Charity is the form or life of Faith , without which it is dead . It is so far true , that according to the Apostle James , where it is not , there Faith is dead . Not that it is the life of Faith , but that Faith wherever it is living will work by Love. Faith therefore is the life , the quickening , animating principle of Love , and not on the contrary . And that Love which proceedeth not from , which is not the effect of , which is not enlivened by Faith , is not that which the Gospel requireth . 3. Believers are knit together in an entire Affection . This is that Cement whereby the whole mystical Body of Christ is fitly joyned together and compacted , Ephes. 4. 16. This mutual adherence is by the uniting , cementing efflux of Love. It is but an Image of the Body , or a dead carkass that men set up , where they would make a Bond for Professors of Christianity , consisting of outward Order , Rules , and Methods of Duties . A Church without it , is an heap of dead stones , and not living stones fitly compacted and built up a Temple unto God. Break this Bond of Perfection , and all spiritual Church Order ceaseth ; for what remains is carnal and worldly . There may be Churches constituted in an outward humane Order , on supposed prudential Principles of Union , and external Duties of Communion , which may continue in their Order , such as it is , where there is no Spiritual Evangelical Love in exercise among the Members of them . But where Churches have no other Order , nor Bond of Communion but what is appointed by Christ , wherever this Love faileth , their whole Order will dissolve . 4. This mutual Love among Believers , springs from and is animated by their mutual Interest in Christ , with their Participation of the same Divine Nature thereby . It is from their Union in Christ the Head , that all the Members of the Body do mutually contribute what they derive from him unto the edification of the whole , in the exercise of Love. Hereby are they all brought into the nearest Relation to one another , which is the most effectual motive and powerful attractive unto Love. For as the Lord Christ saith of every one that doth the will of God , the same is my Brother and Sister , and Mother , Matth. 12. 18. he is dearly beloved by him , as standing in the nearest Relation unto him ; so are all Believers by virtue of their common Interest in Christ their Head , as Brothers , Sisters , and Mothers to each other ; as Members of the same Body which is yet nearer , whence the most intense Affection must arise . And they have thereby the same new spiritual nature in them all . In Love natural , he that doth most love and prize himself , commonly doth least love and prize others . And the reason is , because he loves not himself for any thing which is common unto him with others , but his self-love is the ordering and centring of all things unto his own satisfaction . But with this Spiritual Love he that Loves himself most , that is , doth most prize and value the Image of God in himself , doth most Love others in whom it is . And we may know whether we cherish and improve Grace in our own Hearts , by that Love which we have unto them in whom it doth manifest it self . 1 Joh. 5. 1. 5. This Love in the first place acts it self by valuation , esteem , and delight . So the Psalmist affirms , that all his delight was in the Saints and in the excellent in the Earth , Psal. 16. 3. The Apostle carries this unto the height in that Instance , wherein we ought to lay down our lives for the Brethren , 1 Joh. 3. 16. For whereas Life is comprehensive of all that is dear or useful unto us in this world , what we ought if called thereunto to part with our lives for , we value and esteem above them all . It is true , the cases wherein this is actually required in us , do not frequently occur ; And they are such alone wherein the Glory and Interest of Christ are in an especial manner concerned . But such a Love as will always dispose , and when we are called enable us unto this Duty , is required to be in us if we are Disciples of Christ. So are we to prize and value them , as at least to be ready to share with them in all their conditions . For , 6. This Love acts it self by all means , in all ways and Duties whereby the Eternal , Spiritual and Temporal good of others may be promoted . And it would require a long discourse to go over but the principal Heads of those Ways and Duties which are required unto this End. Something will be spoken afterwards to that purpose . At present I have aimed only at such a Description of this Love , as may distinguish it from that cold , formal pretence of it in some outward Duties , which the most satisfie themselves withall . This is that Love which the Gospel so earnestly commendeth unto , and so indispensibly requireth in all the Disciples of Christ. This with its exercise and effects , its Labour and Fruits , is the Glory , Life and Honour of our Profession , without which no other Duties are accepted with God. And the reason is manifest from what hath been spoken why the Apostle giveth this as a ground of his good Perswasion concerning these Hebrews , as that they had an especial Interest in those Better things from which Salvation is inseparable . For if this Love in general be so a Grace of the Gospel , if it so spring and arise from the Love of God in Christ , as that there neither ever was , nor can be the least of it in the world which is not an Emanation from that Love ; and if in its especial nature it so particularly relates unto the Spirit of Christ , and our Union with him , it must needs be among the principal Evidences of a good spiritual condition . And the same will yet farther appear if we consider the grounds whereon it is inforced in the Gospel , which are principally these that follow . 1. As the Head of all other considerations the Lord Christ expresseth it as that which was to be the great Evidence unto the world of the Truth and Power of the Gospel , as also of his own being sent of God , Joh. 17. 21. That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us , that the world may believe that thou hast sent me . It is true there is another especial principle of the Union of Believers as they are one in God and Christ. This is that one Spirit whereby they are all united unto him as their mystical Head. But this alone is not here intended , as being that which the world can no way discern , nor consequently be convinced by . He intends therefore their Unity among themselves , the Life and Spirit and Bond whereof is this Love , as hath been declared . There is no other kind of Unity which may be among Christians , that carrieth the least conviction with it , of the Divine Mission , Truth and Power of Christ. For they may be all carnal , from carnal Principles , and for carnal Ends , wherein the world can see nothing extraordinary , as having many such Unities of its own . Herein therefore doth the Testimony consist which we give to the world , that Jesus Christ was sent of God. And if we fail herein , we do what we can to harden the world in its impenitency and unbelief . To see Believers live in Love according to the nature , and acting the Duties of it before mentioned , was in ancient times a great means of the Conviction of the world concerning the Truth and Power of the Gospel , and will be so again when God shall afresh pour down abundantly that Spirit of Light and Love which we pray for . And in some measure it doth so at present . For whosoever shall consider the true Church of Christ aright , will find the Evidences of a Divine Power in this matter . For it doth and ever did consist of all sorts of persons in all Nations and Languages whatever . High and low , rich and poor , Jews , Greeks , Barbarians , Scythians , men of all Interests , Humours , Oppositions , dividing Circumstances , at distances as far as the East from the West , do constitute this Body , this Society . Yet is there among all these , known to each other or unknown , an ineffable Love ready to work and exercise it self on all occasions in all the ways before insisted on . And this can be from no other Principle but the Spirit and Divine Power of God , giving Testimony thereby unto the Lord Christ whose Disciples they are . 2. Our Right unto , our Priviledge in , and Evidence of our being the Disciples of Christ , depends on our mutual Love , Joh. 14. 34 , 35. A new Commandment I give unto you , that you love one another , as I have loved you , that ye also love one another . By this shall all men know that you are my Disciples if you have love one to another . This especial Commandment of Christ concerning mutual love among his Disciples is here and elsewhere called a new Commandment . When mankind by sin fell off from the love of God , and out of it , from loving him and being loved of him , they fell into all manner of discord and enmity among themselves , living in malice and envy , hateful and hating one another , Tit. 3. 3. And from the same root still springs all contention . From whence come Wars and Fightings , come they not hence , even from your Lusts , Jam. 4. 1. In the former Revelations of the Will of God as in the Law , there was mutual Love commanded , Envy , Hatred , and Revenge being forbidden . But yet there was a great defect and weakness in this matter , partly in the obscurity of the Law , partly out of some forbearances which God was pleased to exercise towards that carnal people by reason of the hardness of their hearts ; and partly out of their darkness that they did not understand the Spirituality and Holiness of the Commands . But the principal Imperfection of the Law in this matter was , that it gave no Example of that Love which is necessary to restore us into that condition of the Love of God and one another which we fell from . This was reserved for Christ that in all things he might have the pre-eminence . Until he set us the example of it in his inexpressible Love to us which is so frequently proposed unto our imitation , we could not know what kind of Love it was wherewith we ought to love one another . So saith he here , That you love one another as I have loved you ; see Joh. 3. 16. Hence the Commandment of Love becomes a new Commandment ; not only because it was newly revived by Christ in an especial manner , when the Doctrine of the Duties of it was cast under Pharisaical corruptions , Matth. 5. and the practice of it in the wickedness of the world , nor only because it was more plainly and clearly given by him than it had been under the Law , or only because he had revealed the Love of God unto us ; but principally because it was now founded , established , and animated by the Example of the Love of Christ himself , which gave it a new life and nature , making it a new Commandment . And the first Observation of it is the first Evidence of the Renovation of all things by Jesus Christ. He came to restore and renew all things ; but the work whereby he doth it , is for the most part secret and invisible in the Souls of men . What Evidence and Token of this great work is there given unto the World ? It is principally this , the bringing forth of the practice of that Love , which is in a manner the fulfilling of that Original Law of our Creation which we broke and from which we fell . For so he adds , By this shall all men know that you are my Disciples , if you have Love one for another , The great Example which I have set you being that of Love , the new Commandment which I have given you being that of Love ; the design I have to accomplish in and by you being the Renovation of Love , how shall or can men otherwise know you to be my Disciples but by your mutual love ? Without this therefore we can no way evidence our selves to be the Disciples of Christ. And this one consideration is of more weight with me , than a thousand wrangling Disputes that would furiously drive men into such outward forms and compliances which they call Love. 3. This mutual Love is that wherein the Communion of Saints doth consist . How great a thing that Communion is , appears from the place which the acknowledgement of it hath always had in the ancient Creeds of the Church . I do not say this Communion doth consist solely therein . There belongs unto it a common participation of the same sanctifying Spirit , and a common Interest in the same spiritual Head Christ Jesus , as to its principles , and common participation of the same Ordinances as to its exercise . But herein doth this Communion among themselves principally consist . That it hath no concernment in an outward compliance with certain Rites and Ceremonies that are invented not for the life of Unity , but for a shew of Uniformity , I suppose all men are well enough satisfied . But this is the Order of the Communion of Saints . The foundation of it is laid in a joynt participation of the same quickening Spirit , and Union with Christ thereby . It is acted and exercised by Love arising from this Spring ; and it is expressed in our joynt participation of the same Ordinances of Worship . Hence it is apparent that where this Love is not , there is no Communion of Saints nor any thing belonging thereunto . For our participation together in the same Ordinances is no part thereof , unless the influence of our Original Communion in the participation of the same Spirit , be conveyed thereunto by Love , by which alone it is acted . This the Apostle fully expresseth ; Ephes. 4. 15 , 16. But speaking the Truth in Love we may grow up into him in all things which is the Head even Christ ; from whom the whole Body fitly joined together , and compacted by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the Body unto the edifying of it self in Love. There is not a more eminent description of the Communion of Saints , especially as united in Church Order , in the whole Scripture . And we see that it begins and ends in Love , and so is carried on from first unto last . The Spring and Fountain of it lies in our Relation unto , and Union with Christ the Head. And we are said to grow up into him in all things , when we expresly derive all from him , and direct all to him , when in the increase of every Grace , our Union with him is more express and confirmed , and our likeness with , nearness to him is enlarged . From him as from the Head , the whole Body and every Member thereof , hath all those spiritual supplies , whereby their Union with him is expressed , and their Communion among themselves is acted and carried on . For the Union and Communion of the Church doth not consist in things of outward Order , and supposed Decency , but in the fit joyning and compacting of all the Members in the same Body , by an effectual communication of spiritual Supplies from Christ the Head which do naturally cast every part of the Body into that place and use which is designed unto them . But what do the Saints themselves as Members of this Body ? why every joynt , every principal person on the account of Gifts , Grace , or Office , yea every part , every member , contributes to the Edification of the whole , and the increase of Grace in it , which is the end of all this Communion . But how is this done , how is their part acted ? saith the Apostle , it is done by Love. The foundation of it lies in their speaking the Truth in Love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holding , believing , professing the Truth , so as to exercise mutual Love thereby . In whatsoever we manage the Truth , in all that we have to do in the Profession of it , in speaking , preaching , conference , instruction , it is all to be managed in Love to the whole Body , or we had as good let it alone . And the End of all is Edification in Love ; that is , either by Love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is frequent ; or in Love , seeing in the increase or inlargement thereof doth our Edification principally consist . For as Love edifieth , 1 Cor. 8. 1. is the principal means of the Edification of the Church ; so it is it self in its increase a principal part of Edification . A Church abounding in Love , is a Church well built up in its Faith. And this also farther evinceth the necessity of this Duty and Grace . The Communion of Saints in any thing else without this is a deceitful figment . 4. Without this Love we are of no use in the Church of God. Some men seem to be very useful by their Gifts , and I wish that none do pride themselves in them , or bear themselves high upon them . For of themselves they are apt to puff us up . But the very Truth is , that without this Love , and the constant exercise of it , they are of little or no use unto the true spiritual Edification of the Church . This our Apostle doth not only plainly affirm , but also so largely argue , as we need not further insist upon it , 1 Cor. 13. For he doth not only compare the most excellent Gifts of the Spirit with it , preferring it above them all ; but also declares that without it , no man by virtue of those Gifts is of any better use in the Church , than a little sounding Brass , or a tinkling Cymbal , ver . 1 , 2 , 3. Wherefore we may consider , 5. That whatever Grace any man seem to have , whatever Profession he make , of whatever use he appear to be , if he have not this Love , if he live not in the exercise of it , he hath indeed no Grace in Truth , nor any real Interest in the Benefits of the Gospel . Faith where it is sincere worketh by Love , Gal. 4. and that which doth not so is vain , dead , and useless , Jam. 2. 14 , 15 , 16. If we love one another , we are born of God , and know God ; if we do not , we know not God , whatever we pretend , for God is Love , 1 Joh. 4. 7 , 8. And many other considerations of the like nature might be called over , from whence it is manifest what ground the Apostle had to lay so great weight as he doth on that Love which he hath observed among the Hebrews . I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this Grace . I know not how it comes to pass , but so it is , that men are harrassed continually about want of Love , with Writings keen and invective , yet little Fruits do we see to come thereof . And the plain reason of it is , because the Love which men so contend for , is confined to that practice in , and of Ecclesiastical Communion , whose measures they have fixed to themselves . If you will do thus and thus , go in such or such ways , so or so far , leave off such ways of Fellowship in the Gospel as you have embraced and think according unto the mind of God , then you have Love , else you have none at all . How little either Unity or Love hath been promoted by such Principles and Practices , is now evident ; yea how much Divisions , Animosities , and mutual Alienations of minds and affections have been increased by them . For my part I should be sorry that any man living should out-go me in earnest desires that all the people of God were agreed and united , as in Faith and Love , so also in the same way of Worship , in all things ; However I know my desires unto that End are sincere . But that there can be no Love , or no due exercise of it , until that be accomplished , I am not perswaded , I do not believe ; yea I judge that if ever it be , it will rather be the effect and fruit of Love ; than the cause of it . Let us therefore all lay hold on the present season , and not lose the exercise of Love whilst we contend about it . I know no way wherein I judge that any who fear God in the world do walk at this day , that is in and of it self inconsistent with Gospel Love , or a real Obstruction to the exercise of it . If any such there be , it is really to be abhorred . And the more semblance there is of such an Evil in any opinion , way , or practice , the more it is to be suspected . But to charge this upon the gathering of Professors of the Gospel and Obedience unto Christ , into particular Congregations , or especial Societies for Church Administrations , hath an appearance at least of Envy , Ill-will , and Ignorance . For none of the Institutions of Christ , such as this is , can either directly or by any just consequences , obstruct that Love which he requireth of his Disciples , and which indeed they are all suited to promote . And this of particular Churches is an effect of the Wisdom of Christ providing a way for the constant and due exercise of that Love towards some which is to be extended unto all as opportunities are offered . And those who would perswade us to forsake these Assemblies , and to break up their Societies , that returning into the larger Communion of the many , we may have and exercise Love , do but perswade us to cast away our Food that we may be strong , and to throw away our Cloathes that we may be warm . Let us therefore not wait for other seasons , nor think any outward thing previously necessary unto the due discharge of this great Duty of the Gospel . We are in our way , let us go about our work . And I shall only at present give a few Cautions against the common hinderances of it , because it must yet be spoken unto again immediately . 1. Take heed of a froward natural temper . Wherever this is predominant , it either weakens Love , or sullies the Glory of its exercise . Some good persons have naturally so much of the Nabal in them , that a man scarce knows how to converse with them . They mingle all the sweet fruits of Love with so much harshness and sowrness , as makes them ungrateful unto those who most need them . I think it is a mistake , that Grace only subdues our sinful corruptions ; it will if cared for and used as it ought , cure our natural Dispositions , so far as any evil , or occasion of evil is as it were incorporated with them . If it maketh not the froward , meek , the angry , patient , the peevish and morose , sweet and compliant , how doth it make the Leopard lye down with the Kid , and the Wolf dwell with the Lamb , Isa. 11. 6. And it is not enough considered how great a Lustre is put upon the exercise of Love , when it is accompanied with a natural condescension , compliance and benignity . 2. Watch against the disadvantages of an outward condition . Those of high degree are usually encompassed with so many circumstances of distance , that they know not how to break through them unto that familiarity of Love that ought to be among Believers . But as the Gospel on all civil or secular accounts leaves unto men all their Advantages of Birth , Education , Offices , Power , manner of converse , free and entire , so with respect unto things purely Spiritual it lays all level among Believers . In Jesus Christ there is neither Jew nor Greek , Barbarian nor Scythian , bond nor free , but all are one in Christ , and it is the new Creature alone that makes the difference . Hence in all affairs of the Church we are forbid to have any respect unto the outward state and condition of men , Jam. 2. 1 , 2 , 3 , 4 , 5. We all serve the same common Lord and Master , who when he was rich , for our sakes became poor . And if we for his sake lay not aside the consideration of all our Riches with that distance of mind and conversation from the poorest Saints , his Disciples . I speak not now of the laying out of mens wealth for the use of the poor , but of lowliness of mind in condescending unto a Brotherly Communion in Love with the meanest of them . Let therefore the greatest know , that there is no Duty of Spiritual Love that unbecomes them . And if their state and condition keep them from that Communion of Love which is required of all Believers , it is their Snare and Temptation . If they converse not familiarly with the lowest of them as they have occasion , if they visit them not when it is requisite , if they bear them not in their Hearts and Minds as their especial Church Relation requires , they sin against the Law of this holy Love. 3. Watch against provocations . Whilst we and others are encompassed with the Body of our Infirmities , we shall meet with what we may be prone so to esteem . Where men are apt to turn every Infirmity , every failing , every neglect , and it may be every mistake , into a provocation and to take offence thereat , never expect any thing of Love from such Persons . For as their frame is a fruit of pride , and self-conceit , so it is diametrically opposite unto all the principal actings of Love described by our Apostle , 1 Cor. 13. 4 , 5 , 6 , 7. 4. Take heed of resting satisfied in the outward Duties of Love , without the inward workings of it , as also in an apprehension of inward Affections without outward Fruits . Men may have a Conviction that all the outward Duties of Love , in warning , admonishing , comforting , relieving with outward supplies are to be attended unto , and may accordingly be exercised in them , and yet exercise little real Love in them all . Hence our Apostle supposeth that a man may give all his Goods to feed the poor , and yet have no Charity , 1 Cor. 13. 2. All Fruit partakes of the nature of the Root . If the good we do in these kinds proceed only from Conviction of Duty , and not from fervent Love , they will prove but Hay and Stubble that will burn in their Trial. Secondly , With this Love as an eminent Adjunct of it , the Apostle expresseth . the labour of it , the labour of Love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; laboriosa charitas ; laborious Love , saith Beza . Laboris ex charitate suscepti , Eras. the labour undergone on the account of Love , that is , in the exercise of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a kind of labour as is attended with much difficulty and trouble , a painful labour . A lazie Love like that described by the Apostle , Jam. 2. 15 , 16. and which most men satisfie themselves withall , is no evidence of a saving Faith. But we are here taught , that Love if it be true is laborious and diligent : or , Great and difficult labour is required unto Love in its due exercise . It is not unto Love it self absolutely but unto its exercise that this labour is required ; yet this exercise is such as is inseparable from the Grace it self . And this is necessary upon the account of the Difficulties that lye in its way , and the Oppositions that it meets withall . These make a work laborious and painful . Faith and Love are generally looked on as easie and common things ; But it is by them who have them not . As they are the only Springs of all Obedience towards God , and Usefulness towards men , so they meet with the greatest oppositions from within and from without . I shall name some few of those which are most effectual , and least taken notice of . As , 1. Self-love ; This is diametrically opposed unto it . Self-love is the making a mans self his own Centre , the beginning and ending of all that he doth . It makes men grudge every drop of good that falls besides themselves ; and whoever is under the power of it , will not willingly and chearfully do that for another , which he thinks he can do for himself . This is the measure of self ; whatever is added unto it , it doth not satisfie ; it would still have more : and whatever goeth from it , on one account or other it is too much , it doth not please . Unless this be in some good measure subdued , mortified , and cast out , there can be no exercise of Love. And hereunto labour is required . For man being turned off from God is wholly turned into himself . And without an holy violence unto all our Affections as naturally depraved , we can never be freed from an inclination to centre all in self . And these things are directly contradictory . Self-love , and Love of the Saints , are like two Buckets , proportionably unto the rising of the one , the other goeth down . Look unto what degree soever we arise in self-love , whatever else we do , and whatever our works may be , to the same proportion do we sink in Christian Love. 2. Evil surmises rise up with no small efficacy against the exercise of Love. And they are apt on various accounts to insinuate themselves into the minds of men when they are called unto the discharge of this Duty . One thing or other from this depraved Affection which our nature is obnoxious unto , shall be suggested to weaken our hearts and hands in what we are about . And it requires no small spiritual labour to cast out all such surmises , and to give up our selves to the conduct of that Charity which suffereth long and is kind , which beareth all things , believeth all things , hopeth all things , endureth all things , 1 Cor. 13. 3. Distrust of Gods Promises as to supplies for our selves . Men are afraid that if they should inlarge themselves in a way of Bounty towards others , which is one Duty of Love , they may in time be brought even to want themselves , at least , as unto that proportion of supplies which they judge necessary . It were endless to recount the sacred Promises which give assurance of the contrary . Nor can any one Instance in the whole world be produced unto this purpose . But these are looked upon as good words by the most , but are not really believed . Yea men are apt to deceive their Souls in supposing they believe the free Promises of God concerning Grace and Mercy , whilst they believe not those which are annexed unto Duty . For he who believeth not any Promises of the Gospel , believeth none . Faith doth as equally respect all Gods Promises , as Obedience doth all his Commands . And it was a good design in a Reverend Person who wrote a Discourse to prove from the Scripture and Experience , That largeness in Charity is the best and safest way of thriving in this world . 4. Where the Objects of this exercise of Love are multiplied , Weariness is apt to befall us , and insensibly to take us off from the whole . The Wisdom and Providence of God do multiply Objects of Love and Charity to excite us to more acts of Duty ; and the corruption of our Hearts with self-love useth the consideration of them , to make us weary of all . Men would be glad to see an end of the trouble and charge of their Love , when that only is true which is endless . Hence our Apostle in the next Verse expresseth his desire that these Hebrews should not faint in their work , but shew the same diligence unto the full assurance of hope unto the end . See Gal. 6. 9. And if we faint in spiritual Duties because of the increase of their occasions , it is a sign that what we have done already , did not spring from the proper Root of Faith and Love. What is done in the strength of Nature and Conviction , howsoever vigorous it may be for a season , in process of time will decay and give out . And this is the reason why so many fail in the course of their Profession . All Springs of Obedience that lye in Convictions and the improvement of natural Abilities under them , will at one time or other fade and dry up . And where we find our selves to faint or decay in any Duties , our first enquiry should be after the nature of their spring and principle . Only the Spirit of God is living water that never fails . So the Prophet tells us , that even the Youths shall faint and be weary , and the Young men shall utterly fail , Isa. 40. 30. They who seem to be the strongest and most vigorous in the performance of any Duties , yet if they have nothing but their own strength , the Ability of nature under Convictions to trust unto , they will and shall faint and utterly fail . For that such are intended is manifest from the opposition in the next words ; But they that wait upon the Lord shall renew their strength , they shall mount up with wings as Eagles , they shall run and not be weary , they shall walk and not faint , ver . 31. If our Strength and Duties be derived by Faith from God , the more we engage in them , the more it will be increased . The way of the Lord is strength to the upright , Prov. 10. 29. Where we are upright in the way of God , the very way it self will supply us with new strength continually . And we shall go from strength unto strength , Psal. 84. 7. from one strengthening Duty unto another , and not be weary . But hereunto diligence and labour also is required . From these and the like considerations it is that the Apostle here mentioneth the industrious labour of Love that was in the Hebrews , as an evidence of their saving Faith and Sincerity . The next thing expressed in these words is the Evidence they gave of this labour of Love , and the means whereby the Apostle came to know it . They shewed it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye have shewed or manifested it . The same word that James useth in the same case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 2. 18. shew me thy Faith by thy works , declare it , make it manifest . And a man may shew a thing two ways : ( 1 ) By the doing of it . ( 2 ) By declaring what he hath done . He that works visibly in his calling shews his work by what he doth . And he who works in secret may declare it as he hath occasion . It is in the first sense that the Hebrews shewed their labour of Love , and that James requires us to shew our Faith and Works . The things themselves are intended which cannot but be manifest in their due performance . To shew the labour of Love is to labour in the Duties of it , as that it shall be evident . Yet this self-evidencing power of the works of Love , is a peculiar property of those that are some way eminent . When we abound in them , and when the Duties of them are above the ordinary sort and rate , then are we said to shew them , that is , they become conspicuous and eminent . To that purpose is the command of our Saviour , Matth. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven . Not only let it shine , but let it so shine , which respects the measure and degree of our Obedience ; and herein are we required so to abound that our works may be evident unto all . If they will take no notice of them for their good , if they will revile us and reproach us for our good works , as though they were evil works , which is the way of the world towards most Duties of Gospel Obedience , they themselves must answer for their Blindness ; our Duty it is so to abound in them , as that they may be discerned and seen of all who do not either shut their Eyes out of prejudice against what we are , or turn their faces from them out of dislike of what we do . Nothing is to be done by us that it may be seen ; but what may be seen is to be done that God may be glorified . Wherefore these Hebrews shewed the work of Faith , and the labour of Love , by a diligent attendance unto , and an abundant performance of the one and the other . 3. The End , or Reason , or Cause of their performance of these Duties , which gives them spirit and life , rendring them truly Christian and acceptable unto God , is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , towards his name . Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his name ; which also may bear the sense here intended . But towards his name is more emphatical . And we may observe ( 1 ) That in this place it respects not the whole work of these Hebrews , the work of Faith before mentioned , but it is peculiarly annexed unto the labour of Love , The labour of Love towards his name . ( 2 ) That it was the Saints that were the immediate object of that Love ; as is declared in the words ensuing , in that you have ministred to the Saints and do minister . Wherefore it is a Love unto the Saints on the account of the name of God that is intended . And this Love unto the Saints is towards the name of God on three accounts : ( 1 ) Objectively : Because the name of God is upon them ; They are the Family that is called after his name . Of him the whole Family of them in Heaven and Earth is named , Ephes. 3. 15. They are the Family of God , or Houshold of God , chap. 2. 19. The Saints of the most high , Dan. 7. 27. The Name of God is upon them , and therefore what is done unto them is done towards the Name of God whether it be good or evil . ( 2 ) Formally ; because their Relation unto God is the Reason why they laboured in Love towards them . This is that which gives this Love its especial nature , when it is exercised towards any , meerly on the account of their Relation unto God , because they are his , because his name is called on them . ( 3 ) Efficiently ; The Name of God is his Authority and Will ; God requires this labour of Love of us ; it is his Will and Command ; and therefore whatever we do in the discharge of it , we do it towards his Name , that is , with a due reverence of , and regard unto his Will and Authority . The whole therefore of this Duty rightly performed begins and ends with the name of God. Hence we may observe ; That , It is a due regard unto the Name of God that gives Life , Spirituality and Acceptance unto all the Duties of Love which we perform towards others . Great things have been done in the world , with a great appearance of Love , which yet have been all lost as to the Glory of God , and the spiritual Advantage of them by whom they have been done . Some have been lost from a principle of Superstition , some from a design of Merit , some from vain Glory or a desire of Reputation , by being seen of men . And many other ways there are whereby men may lose the benefit of what they have wrought . Now whereas this labour of Love is a Duty which hath so many difficulties attending it as we have before declared , it is of the highest concernment unto us to take care that what we do therein be not lost . Unless it be done with respect unto the Command of God , and so be a part of the Obedience of Faith , unless it be influenced with a regard of their Relation unto God , and his peculiar concernment in them towards whom our Love is exercised , it will not endure the Trial , when the Fire of it shall consume all Hay and Stubble . What we do in this kind is so to be done as that the Lord Christ may own it as done unto himself in the first place . Again , There is the Object of this Love in its exercise , and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Saints . And they are considered either as to their general condition and qualification , which is expressed , they are Saints ; or as unto their particular state and circumstances , they are such as stand in need to be ministred unto . 1. They are Saints . There is nothing more evident than that all true Believers , and all those who upon their Profession are presumed so to be , are in the New Testament stiled Saints . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 1. 2. Saints are the same with called and sanctified in Jesus Christ. Every Believer is sanctified ; and every one who is not sanctified , is no true Believer ; so that Believers and Saints are the same . But the Atheism of this Age hath made it a Reproach among many once to use the name ; and with some this Appellation is restrained unto such as are canonized or deified by themselves . Chrysostome is express to our purpose on this place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hearing these things , I beseech you let us minister unto the Saints . For every Believer , in as much as he is a Believer , is a Saint . Although he be a secular person ( which he mentions in opposition to their Imagination who confined Saintship unto Monks ) he is a Saint ; which he proves by Testimonies that they are sanctified . These Saints therefore were the Disciples of Christ , Professors of the Gospel , presumed in Charity to be true Believers and therefore real Saints . 2. They are supposed to be in such an outward condition as to stand in need of being administred unto ; they were in some kind of wants or distresses . And such was in an especial manner the condition of the Saints at that time among the Hebrews . Their Poverty was such as that our Apostle in many places , perhaps in all where the Gospel had success , made collations for them . And as he pressed the Gentile Believers unto a contribution unto this purpose , with weighty Arguments , Rom. 15. 25 , 26 , 27. so he looked on his Duty herein of so great importance that he earnestly requests that his discharge of it might be accepted with God and by the poor Saints themselves , ver . 30 , 31. And where any Churches had largely ministred in this kind , he rejoyceth in it , as that which would tend unto the unspeakable advancement of the Glory of Gods Grace , 2 Cor. 9. 11 , 12 , 13 , 14 , 15. And this Duty was the Apostle most careful in , as that wherein he gave a Testimony unto the change of the Church Estate of the Old Testament . All the Jews before all the world over did send their Oblations in things dedicated , Silver and Gold , unto the Temple . And if they made any Proselytes among the Gentiles , the first thing they did was to cause them to acknowledge their Obedience by sending Gifts to the Treasury of the Temple ; and that this was done from all parts of the Roman Empire was known and complained of . Wherefore our Apostle declares that the Old Church state was now changed , and that the believing Saints were become the only Temple of God. And therefore from all those whom he made Proselytes of , or won to the Faith of Christ , he calleth a Benevolence for that Temple or the poor Saints in Judea . This therefore was an eminent Duty in that place and at that season . For this Poverty and these Exigencies they were cast under on many accounts . For at that time they were under great Oppressions , and Devastations by the Covetousness and Rapine of their Rulers , or the Roman Governours of them . And the whole Nation was every day vexed by seditious persons and prevailing multitudes of Robbers . And these things were common unto them with others . But moreover , they were exposed in particular for the profession of the Gospel unto great persecution , wherein in an especial manner their Goods were spoiled , and their persons brought under various distressing Calamities , as our Apostle declares , chap. 10. 32 , 33 , 34. Besides generally those who gave up their names unto Christ were of the lower sort of the people , the poor among them receiving the Gospel . All these things declare their wants to have been great , besides other incidents of life that might befall them unto their distress . These were they unto whom the Hebrews ministred , whose condition put an eminency on that Duty . But it may be said , That if this were their state , how could any of them , or how could the Church in general thus labour in Love , by administring unto the wants of others , when they themselves were even overwhelmed with their own ? I answer , ( 1 ) We do not I fear sufficiently understand what was the frame and spirit of those first Believers ; and out of how very little of their own they would administer unto the greater necessities of others , that there might be no lack in the Body . So the Apostle tells us that in the Church of Macedonia , when they were under Trials , Afflictions , Persecutions , their deep Poverty abounded with the Riches of Liberality , 2 Cor. 5. 2. In their own great Poverty and under Persecution they contributed largely unto the necessity of others . For us who are apt to think that there are so many things necessary that we may minister unto the poor Saints , as so much wealth at least , so much provision for our own Families , peace and some kind of quietness in what we enjoy , it is no wonder if we cannot so easily understand what is affirmed of that labour of Love which was among the Primitive Believers . They gave freely and liberally out of their Poverty and amidst their Troubles , we can scarce part with superfluities in Peace . ( 2 ) It is not improbable but that there might be some in the Church who escaping the common calamities of the most , were able to contribute bountifully to the necessity of others ; and their discharge of Duty is reckoned by the Apostle unto the whole Church , whilst in the rest there was a willing mind , whence they were judged and accepted according to what they had , and not according to what they had not . And those who have Ability in any Church should do well to consider the Honour and Reputation of the whole Church in the sight of God and man depends much on their Diligence and Bounty in the discharge of this Duty . Hence is that peculiar direction of our Apostle unto Timothy with respect unto this sort of persons ; Charge them that are rich in this world , that they be not high-minded , or trust in uncertain Riches , but in the living God , who giveth us richly all things to enjoy , that they do good , that they be rich in good works , ready to distribute , willing to communicate , 1 Tim. 6. 17 , 18. ( 3 ) The contribution of outward things is but one way of ministration unto the Saints , but one part of this Duty . There are spiritual Aids and Assistances in visiting , exhorting , comforting that belong thereunto . And herein all may be sedulously conversaut , though poor and low in the world . ( 4 ) It is very probable that the whole Church was very careful and diligent in looking out for help and assistance where it was needed , beyond what they had Ability to supply . And hereby did they no less exercise their Love , than in what they did personally themselves . For it is an Ordinance of Christ , that where Churches are disenabled through persecution or poverty to minister unto the necessities of the poor among them , they should seek for relief from other Persons or Churches walking in the same Profession of the Faith and Order of the Gospel with themselves . Wherefore ( 5 ) The intendment of this Expression is , that they industriously exercised Love towards all the Saints , every one according to his Ability and Capacity , and more is not required . Lastly , The especial manner of the exercise of this labour of Love is called Ministration , and the especial Object thereof is the Saints , of whom we have spoken already . And concerning this Ministration the Apostle ascribes it unto them with respect unto what was past , and what they did at present , both which were necessary to found the Judgement on which he made concerning them ; You have ministered and you do minister . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a laborious and industrious Ministry . And this in the Church is twofold . ( 1 ) Of Especial Office. ( 2 ) Of Common Love and Charity . The rise , occasion and institution of an especial Office or Ministry towards the poor is at large declared , Acts 6. and mentioned afterwards by our Apostle as an abiding Ordinance , Rom. 12. 7. 1 Tim. 3. 8 , 9 , 10 , 11 , 12 , 13. And this Ministration is comprised herein though not solely intended . For what is done by these Deacons , being done in the name and by the appointment , and out of the Charity of the Church , is to be esteemed the Ministration of the Church it self . And though there be a peculiar Faithfulness and Diligence required in the persons called unto this Ministration , yet the Ministration it self will abound or be straitened according as the whole Church dischargeth its Duty . But the common Ministration of Brotherly Love , what every one doth or ought to do in his own person is here intended . And therein six things may be considered not here to be insisted on . As ( 1 ) The Root , Spring , and Cause of it , which is Love. ( 2 ) The manner of its performance , which is with labour and diligence . ( 3 ) The Object of it , or the Saints in wants , troubles , straights , or necessities . ( 4 ) The acts of it which are many and various ; the chief whereof are , ( 1 ) Visiting of them . ( 2 ) Advice and Counsel . ( 3 ) Consolation . ( 4 ) Supplies of their wants by outward things . ( 5 ) Endeavours in the use of means for their full relief : ( 1 ) With God in continual Prayers and Supplications , ( 2 ) With men according unto our Interests and Advantages , not being ashamed or afraid to own them in their poverty , distresses , and sufferings . ( 6 ) The Rule of this Ministration is every mans ( 1 ) Opportunity , ( 2 ) Ability , ( 3 ) Especial call by objective circumstances . But these things I must not here enlarge upon . This is that on the Observation whereof the Apostle grounds his perswasion concerning these Hebrews expressed in the Verse foregoing . And herein he gives us the true character of a Church of sound Believers . They are such a Society as being called into the Fellowship and Order of the Gospel do walk in Faith , expressing it in Fruits of Obedience , carefully and diligently exercising Love towards one another , on the account of the name of God , especially with a continual regard unto them who suffer or are in any distress . These are the things indeed which accompany Salvation . And we may observe in our passage , That it is the Will and Pleasure of God that many of his Saints be in a condition in this world , wherein they stand in need of being ministred unto . Hereof as to the distinction of persons , why these shall be poor , afflicted , tempted , tried in the Fire and not others , no direct reason can be given but the Soveraignty of God which is to be submitted unto . And those whose especial Lot it is to be thus exercised , may do well to consider always ; ( 1 ) That this Will and Pleasure of God is accompanied with infinite Wisdom and Holiness , so as that there is no unrighteousness therein . ( 2 ) That they shall not be final losers by their poor afflicted condition . God will make all up unto them both here and to Eternity . And if there were no more in it but this , that they are brough thereby unto a clearer foresight of , and more earnest longings after Eternal Rest and Glory , they have a sufficient recompence in their hands for all their sufferings . ( 3 ) That God might have put them with others into such Pastures here only to have been fatted against the day of slaughter . Let them but consider how much Spiritual and Eternal Mercies wherein they are interested do exceed things Temporal , they will find they have no cause to complain . ( 4 ) Whereas it is for the Glory of God and the Benefit of the Church that some should be peculiarly in an afflicted condition , they ought even to rejoyce that God hath chosen them to use them as he pleaseth unto those Ends. But for the thing it self the Reasons of it are revealed and manifest . For ( 1 ) God hereby gives Testimony unto all , that the good things as they are esteemed of this world , are no Tokens or Pledges of his Love , and that he hath better things in store for them whom he careth for . He doth hereby cast contempt on the desirable things of the world , and testifieth that there are better things to be received even in this life , than whatever is of the number of them . For had not God better things to bestow on his Saints in this world than any the world can afford , he would not with-hold these from them , so far at least as that they should be straightened in their want . Wherefore in this Dispensation of his Providence he doth testifie unto all , that internal spiritual mercies , such as his Saints enjoy , are incomparably to be preferred above all things of that kind wherein he keeps them short , 2 Sam. 23. 5. ( 2 ) He maketh way hereby for the vigorous fruitful exercise of all the Graces of his Spirit , namely , in the various conditions whereinto the Members of the Church are cast . And let every one look to it and know , that according unto his outward condition in the world , whether it be of want or abundance , there is peculiar exercise of Grace unto the Glory of God required of him . It is expected from all that are high or low , rich or poor , free or in distress , not only that they live in the exercise of all Grace in general , but also that they diligently endeavour an abounding fruitfulness in those Graces , whose exercise their especial condition calleth for . And secondly we are here taught that , The great Trial of our Love consists in our regard unto the Saints that are in distress . That is the Foundation of the commendation of the Love of these Hebrews ; they ministred unto them . Either Love or at least an appearance of Love will be easily preserved where we have little or no need of one another . But when the exercise of it proves costly , when it puts us unto charge or trouble , or into danger , as it doth more or less when it is exercised towards them that are in distress , then is it brought unto its trial . And in such a season we have experience that the Love of many is so far from bringing forth more fruit , as that the very leaves of it fall off , and they give over its profession . Wherefore , It is the Glory and Honour of a Church , the principal Evidence of its spiritual Life , when it is diligent and abounds in those Duties of Faith and Love which are attended with the greatest difficulties . From hence doth the Apostle commend these Hebrews , and firmly perswades himself that they were endued with those better things which accompany Salvation . For hereby , as we might shew , ( 1 ) God is singularly glorified , ( 2 ) The Gospel is peculiarly promoted ; ( 3 ) An especial lustre is put upon the Graces of the Spirit , and ( 4 ) All the Ends of Sathan and the World in their Persecutions , are utterly frustrated . And these things have we spoken concerning the first ground of the Apostles perswasion of the good spiritual estate at present of these Hebrews , and their future Eternal safety , namely , that work of Faith and labour of Love which he had observed in them . The other ground of his Perswasion is taken from the Righteousness of God ; God is not unrighteous to forget your work . I intimated before that the word used by the Apostle to express the frame of his mind in this matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are perswaded , ver . 9. is applied sometimes to denote the infallible certainty of Faith , and sometimes the moral certainty of Charity . In this place it hath respect unto a double object or reason . ( 1 ) What was in the professing Hebrews , their Faith and Love. Hereof he could have no assurance or certainty beyond a moral perswasion , or the satisfaction of a charitable Judgement . But on this supposition his perswasion had another object , namely , the Righteousness of God in the stability of his Promises , whence he had infallible assurance , or did conclude infallibly unto what he was perswaded of . The Righteousness of God sometimes denotes the absolute Rectitude and perfect Goodness of his Nature ; and hereunto all other Acceptations of the Word as applied unto God are to be reduced . Sometimes the Equity of the holy Dispensations of his Justice , whereby he renders unto every one what is their due , according unto the nature of things and his holy Appointments , is so called . And sometimes particularly his Vindictive Justice whereby he avengeth sin , and punisheth sinners is so expressed . Sometimes , yea frequently , the Fidelity of God in keeping and accomplishing his Promises , is called his Righteousness . For it belongeth unto the absolute Rectitude of his nature so to do . So saith the Apostle , If we confess our sins , he is faithful and just to forgive us our sins , 1 Joh. 1. 9. The forgiveness of sins is on all accounts an Act of mercy which is contradistinguished unto Righteousness in Judgement strictly so called , Jam. 2. 13. Wherefore that Righteousness which is exercised in the pardon of sin , is no other but the Faithfulness of God in the Promises of the Covenant ; He hath promised that he who confesseth and forsaketh his sins shall find mercy . Hence it is just with God to forgive their sins who do so . And this is the Righteousness that is here principally intended . For the Righteousness whereby God rewardeth the works that are wrought in men by his own Grace , is the same with that whereby he forgiveth their sins , equally respecting the Covenant and the Promises thereof . For without the consideration hereof , strict or exact Righteousness , could he neither pardon sin , nor reward our works , which being imperfect do no way answer the Rule which it doth or can proceed by . In this sense is God here said , not to be unrighteous to forget their work , that is , to be Righteous so as not to forget it ; He will have that respect unto it which he hath graciously promised in the Covenant , because he is Righteous , that is , Faithful in his Promises . And that no other Righteousness can be here intended , is evident from hence , because no work of ours doth answer the Rule of any other Righteousness in God. Again , We must enquire what it is , not to forget their work . And this may respect either the preserving of it for the present or the future rewarding of it . ( 1 ) It is not an unfrequent Temptation unto Believers , that God so far disregards them as not to take care of Graces or Duties in them , to cherish and preserve them . See the complaints of the Church to this purpose , Isa. 40. 27 , 28. chap. 49. 14. God hath forgotten me . This is here denied ; God is not unrighteous to forget us or our work , so as not to cherish and preserve it . So the Apostle expresseth the same Perswasion concerning the Philippians as he doth here of the Hebrews , chap. 1. 6. Being confident of this very thing that he which hath begun a good work in you , will preserve it until the day of Jesus Christ ; He is not unrighteous to forget it . God hath in the Covenant of Grace promised to preserve the Faith and Love of his People , that they should not perish nor be lost . Wherefore having begun a good work , and you having made some good progress in compliance with his Grace , he is not unrighteous so as to forget his Covenant Ingagement , but will preserve you and your Graces in you unto the End ; which is the sum of that great Prayer of the Apostle for all Believers , 1 Pet. 5. 10. 2. Respect may be had herein to the future and final Reward of the Faith , Love , and Works of Believers . For this also belongs unto Gods Covenant . And it is so of Grace , as that the Righteousness of God wherein it is due unto us , can be no other but that of his Faithfulness in his Promises . For neither we nor our works are capable of an Eternal Reward by the way of merit , i. e. that the Reward should be reckoned unto us not of Grace but of Debt , Rom. 4. 4. And that which utterly overthrows such an Apprehension is , that God himself is our Eternal Reward , Gen. 15. 1. And I leave it unto others to consider how they can deserve that Reward . Whether of these senses he will embrace , the Reader is left to determine for himself . The former seems to me more suited to the design of the Apostle , and scope of the place . For he is satisfying these Hebrews that he made another Judgement of them , than of those Apostates whose condition he had before described . And this he doth on two Grounds . First , That they were actually made Partakers of sincere saving Grace , and therein things that accompany Salvation ; and then that God in his Faithfulness would preserve and secure that Grace in them against all Oppositions unto the End. Following this sense of the words we may learn that Our Perseverance in Faith and Obedience though it require our Duty and Constancy therein , yet it depends not on them absolutely , but on the Righteousness of God in his Promises . Or if we had rather embrace the other sense of the words , then are we sufficiently instructed , That Nothing shall be lost that is done for God or in Obedience unto him . He is not unjust to forget our labour of Love. And , The certainty of our future Reward depending on the Righteousness of God , is a great Encouragement unto present Obedience . VERSE 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is not much difficulty as to the signification of these words , and therefore both ancient and modern Translations generally are agreed in the Interpretation of them . The Vul. Lat. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by ostentare sollicitudinem . But ostentare is most frequently used for ostendere gloriandi causa , as Festus saith , though properly it seem to be a frequentative , to shew often , and is improper in this place . Nor doth sollicitudinem well answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Syriack renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Sedulity , Diligence , Industry . Studium ostendere say most , and most properly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad complementum , to the compleating or perfection of Hope . Vul. Lat. Ad expletionem Spei , which our Rhemists render by , the Accomplishing of Hope ; the fulfilling of Hope . Bez. Ad certam spei persuasionem , whereunto answers our Translation , to the full assurance of Hope . Others , ad plenam spei certitudinem , most properly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is earnestly to desire ; whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concupiscence , libido , an earnest , and mostly an impetuous desire . So the Philosopher defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Cicero renders , Ira , libido puniendi ; both from the Original derivation of it ; a desire that invades the mind , an earnest vehement desire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We render and : and we desire ; but yet , or moreover . The same with what is more largely expressed , 2 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and besides all this , besides what is past . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to manifest , that is , evince it unto all by the same performance of Duties ; that no decay in Faith or Love might be observed in them , or suspected of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered study , diligence , endeavour . But it is such a Diligence as hath an earnestness accompanying it : that is , as it were making haste in pressing towards the End and Accomplishment of any thing or business . And it doth always denote great and earnest diligence with study and desire . It is used to this purpose , 2 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , saith Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firmitas , certitudo ; stability . It is plena fides , plena persuasio , certa fides . A sure , stable , firm , certain Faith , or perswasion . The Vulgar Latine constantly renders this word , as also the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by some word denoting filling or compleating , taking its signification from the first part in the Composition . But whatever be the native signification of the single words whereof it is compounded , or with respect unto what Allusion soever the signification was first fixed , it is certain that in the best Authors as in the Scripture , it expresseth a full satisfactory perswasion of mind , or the highest assurance in any thing which from the nature of it we are capable of . And we ( earnestly ) desire that every one of you do manifest the same diligence , unto the full assurance of Hope unto the End. Although the Apostle in these words and those ensuing , as is usual with him , taketh a prospect towards his further progress , making way by them and in them unto his discourse concerning Melchisedec , which he hath intermitted , whence some would here begin the third part of the Chapter ; yet he plainly pursues his former Argument and gives an express account of his whole design therein . For first he manifests directly what was his intention in proposing unto them that terrible Commination and prediction concerning Apostates , ver . 4 , 5 , 6 , 7 , 8. Although for certain ends he spoke those things unto them , yet he lets them know that he spake them not of them . He thought not that they were such at present as he had described , nor that that would be their future Lot or Portion , which he had threatened and foretold . As he had freed them from any fears or apprehensions of that nature in the two Verses foregoing , so in these he declareth what was his certain purpose and intention in the use of that Commination . Now this was solely thereby to excite and provoke them unto a diligent persevering continuance in Faith and Love with their fruits and effects , which is the first and principal End whereunto the proposal of such Threatenings is designed and sanctified of God. All that I have said , is unto this End. Again , He had newly given an account of his real thoughts and Judgement concerning them and their spiritual condition . And upon his satisfaction therein , as that which was attended with things which accompany Salvation , he had given them assurance of a blessed Issue of their Faith and Profession , from the Faithfulness of God , making therein an Application of the Promises of the Gospel unto them . Hereon he lets them know what by the Appointment of God and the Law of our Obedience , is required of them , that they might answer the Judgement which he had made concerning them , and bring them unto the enjoyment of the Promises proposed unto them . And this was that diligent progress in Faith and Obedience unto the end which he describes in this and the next Verse . And herein the Apostle with great Wisdom acquaints these Hebrews with the proper end and use of Gospel Threatenings and Promises , wherein men are apt to be mistaken and so to abuse the one and the other . For Threatenings have been looked on , as if they had no other end or use but to terrifie the minds of men , and to cause them to despond , as if the things threatened must unavoidably come upon them . Hence some have fancied that they belong not unto the Dispensation of the Gospel as it is to be preached unto Believers ; and few have known how to make a due Application of them unto their Consciences . And it is to be feared that the end and use of Gods Promises hath been so far mistaken , as some have suffered themselves to be imposed on by the deceitfulness of sin , and to be influenced by the consideration of them , into carelesness and security , as though , do what they would , no evil could befall them . But our Apostle here discovereth the joynt end of them both towards Believers or Professors of the Gospel , which is to stir up and encourage them unto their utmost constant persevering diligence in all Duties of Obedience . And it is no small part of the Duty and Wisdom of the Ministers of the Gospel to instruct their Hearers in , and press upon them the proper use and due improvement of the Promises and Threatenings of God. In this Verse , or the words of it which are an Exhortation unto Duty , we may observe , ( 1 ) The connexion of it unto the former discourse ; And ( 2 ) The Duty exhorted unto , The same diligence . ( 3 ) The manner of its performance ; That they would manifest or shew it . ( 4 ) The end aimed at in that Duty , The full assurance of Hope . ( 5 ) The continuation of it , unto the end . ( 6 ) The manner of his Exhortation unto it , we desire . But though the words may be thus resolved , I shall open the parts of them in that order wherein they lye in the Text. 1. For the connexion of these words with the foregoing , and therein the occasion of this discourse in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath been spoken unto already . It is not here adversative but rather illative , as was before declared . 2. The next thing occurring in the words is the manner of the Exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we desire . Chrysostome is large in this place in the consideration of this word , and the wisdom of the Apostle in the use of it . From him Oecumenius observes a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For they suppose that the word here used includeth both intense Affections , and earnest , diligent , actual desire . And that it doth intend an earnest desire , we shewed in the consideration of the word foregoing . And the word is never used in the New Testament , but either in a bad sense , to express the impetuous acting of Lust , as Matth. 5. 28. Gal. 5. 17. Rom. 1. 1. or a most fervent desiring of any thing that is good , Luke 15. 16. Luke 16. 21. chap. 17. 22. chap. 22. 15. And such ought to be the desire of Ministers towards the profiting of their people . There will be a dead , cold , lifeless Administration of the Word , where Ministers have not ardent desires after the profiting and stability of the Hearers . How were it to be wished that all who are called unto the care and charge of the Souls of men , would continually propose unto themselves the example of this Apostle ! Do we think that the care , solicitude , watchfulness , tender Love and Affections , earnest and fervent desires of their good , expressed in Prayers , Tears , Travails and Dangers , which he every where testifieth towards all the Churches under his care , were Duties prescribed unto him alone , or Graces necessary for him only ? Do we not think that they are all of them required of us , according unto our measure , and the extent of our employment ? The Lord help men and open their Eyes before it be too late , for either the Gospel is not true , or there are few who in a due manner discharge that Ministry which they take upon them . I say without this earnest and fervent desire after the profiting and Salvation of our people , we shall have a cold and ineffectual Ministry among them . Neither is it our sedulity or earnestness in Preaching that will relieve us , if that be absent . And this desire proceeds from three Principles , and that which pretends thereto and doth not so , is but an Image and counterfeit of it . And these are , ( 1 ) Zeal for the Glory of God in Christ. ( 2 ) Real Compassion for the Souls of men . ( 3 ) An especial Conscientious regard unto our Duty and Office with respect unto its Nature , Trust , End and Reward . These are the Principles that both kindle and supply fuel unto those servent desires for the good of our people , which oyle the Wheels of all other Duties and speed them in their course . According as these Principles flourish or decay in our minds , so will be the acceptable exercise of our Ministry in the sight of Christ , and the profitable discharge of it towards the Church . And we have as much need to labour for this frame in our Hearts , as for any thing in the outward discharge of our Duty . We must in the first place take heed unto our selves , if we intend to take heed to the Flock as we ought , Acts 20. 28. And herein especially do we , as we are charged , take heed to the Ministry we have received that we do fulfill it , Col. 4. 17. 3. The Persons exhorted unto the Duty following , are expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one of you . He had so a care of the whole Flock , as to be solicitous for the good of every individual person among them . As our Lord Jesus Christ gives an account unto his Father , that of all those who were committed unto his personal Ministry in this world , he had not lost any one ; only the Son of Perdition , he who was designed to Destruction ; so our Apostle laboured that if it were possible not one of those whom he watched over should miscarry . And it is of great advantage when we can so mannage our Ministry that no one of those that are committed unto us , may have any just cause to think themselves disregarded . And moreover he shews hereby that the Argument here insisted on concerned them all . For he doth not suppose that any one of them were in such a condition of security and perfection , as not to stand in need of the utmost diligence for their preservation and progress ; nor any to have so fallen under decays , but that in the use of diligence they might be recovered . So should the Love and Care of Ministers be extended unto all the Individuals of their Flocks , with an especial regard unto their respective Conditions , that none on the one hand grow secure , nor any on the other hand despond or be discouraged . 4. The Duty exhorted unto , wherewith we must take , 5. The manner of its performance , is , that they would shew the same diligence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ostentare : V. L. that is , to make shew of , ostendere , to shew forth , to manifest . Praestare , Eras. to act , to perform ; so the word is sometimes used , Joh. 10. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many good things have I shewed you : that is , wrought and performed among you . 2 Tim. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Alexander the Copper-smith shewed me many evils : did me much evil . It is so to do any thing as that the doing of it may be evident and manifest . And the Apostle respects not only the Duty it self but the Evidence of its Performance whereon his Judgement and Perswasion of them was grounded . Continue in the performance of these Duties to give the same evidence of your state and condition as formerly . And the Duty it self he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem studium , the same diligent endeavour . Chrysostome much insists on the Apostles Wisdom in this expression , the same diligence : for by it he both insinuates his approbation of what they had done already , and manifests that he required nothing of them to secure their future condition , but what they had already experience of . You have used diligence in this matter , continue so to do , which yet is not so to be interpreted as though the Apostle limited them unto their former measures . But warning them to remit in nothing which before they had ingaged into , he encourageth them to proceed and grow therein . That indeed which the Apostle approves in them and exhorts them unto a continuance in , is the work of Faith and labour of Love in ministring unto the Saints . But here he expresseth the manner wherein they had attended unto those Duties , and which they must continue in unless they intended to desert the Duties themselues ; namely , with diligence and alacrity of mind . For such were the Oppositions and Difficulties that they would assuredly meet withall , as we have before declared , that unless they used all diligence and watchfulness , they would more or less faint in their Duty . And we may observe that , Our Profession will not be preserved , nor the work of Faith and Love carried on unto the Glory of God and our own Salvation , without a constant studious diligence in the preservation of the one and the exercise of the other . The Reasons hereof are manifest from what hath been discoursed before concerning the greatness and difficulty of this work , and the opposition that is made unto it . Our Apostle knew nothing of that lazie kind of Profession which satisfies the generality of Christians at this day . They can shew all diligence in their Trades , in their Callings , in their Studies , it may be in their Pleasures , and sometimes in the pursuit of their Lusts : But for a watchful diligence , an earnest , studious endeavour in and about the Duties of Religion , the work of Faith and Love , they are strangers unto it , yea cannot be perswaded that any such thing is required of them or expected from them . For the Duties of Divine Worship , they will attend unto them out of Custom or Conviction . For some Acts of Charity they may perhaps be sometimes drawn unto , or for their Reputation they may do like others of their Quality in the world . But to project and design in their minds how they may Glorifie God in the Duties of Faith and Love , as the liberal man deviseth liberal things , to keep up an earnest bent and warmth of Spirit in them , to lay hold on , and rejoice in all Opportunities for them , all which are required unto this diligence , they utterly reject all such thoughts . But what do we imagine ? Is there another way for us to go to Heaven than what was prescribed unto the Primitive Believers ? Will God deal with us on more easie terms ; or such as have a farther compliance with carnal ease and the flesh , than those that were given to them of Old ? We shall but foolishly deceive our selves with such Imaginations ? But let no man mistake ; These two Principles are as certain and as sacred as any thing in the Gospel . ( 1 ) Unless there be in us a work of Faith in personal Holiness and a labour of Love towards others , there is nothing in us that accompanies Salvation or will ever bring us thereunto . Let prophane persons deride it whilst they please , and worldlings neglect it , and careless Professors fancy to themselves an easier way unto a blessed Eternity , this will be found to be the Rule whereby they must all stand or fall for ever . ( 2 ) That this work of Faith and labour of Love will not be persisted in nor carried on without studious diligence and earnest endeavours . Now unto this diligence is required ; ( 1 ) The exercise of our minds with respect unto the Duties of Faith and Love. ( 2 ) In studying the Rule of them , which is the word of God , wherein alone the matter of them all and the manner of their performance are declared . ( 2 ) In studying and observing the occasions and opportunities for their exercise . ( 2 ) Watchfulness against Oppositions , Difficulties and Temptations , is also a part of this Duty ; for the reasons whereof our Observations on the preceding Verse may be considered . ( 3 ) Readiness to conflict with , and to go through the dangers and troubles which we may meet withall in the discharge of these Duties . And , as it is evident , all these argue a frame of mind continually intent upon a design to Glorifie God , and to come unto the end of our course in Rest with him . That nominal Christianity which despiseth these things , will perish with the real Author of it , which is the Devil . Again , The Apostle exhorts them to shew the same diligence which they had done and which they continued in the exercise of ; whence it appears that , Ministerial Exhortation unto Duty is needful even unto them who are sincere in the practice of it , that they may abide and continue therein . It is not easie to be apprehended how Gods Institutions are despised by some , neglected by others , and by how few duly improved ; all for want of taking right measures of them . Some there are who being profoundly ignorant are yet ready to say , that they know as much as the Minister can teach them , and therefore it is to no purpose to attend unto Preaching . These are the thoughts , and this is too often the Language of persons prophane and profligate , who know little , and practise nothing of Christianity . Some think that Exhortations unto Duties belong only unto them who are negligent and careless in their performance ; and unto them indeed they do belong , but not unto them only as the whole Scripture testifieth . And some it may be like well to be exhorted unto what they do , and do find satisfaction therein . But how few are there who look upon it as an Ordinance of God whereby they are enabled for , and kept up unto their Duty , wherein indeed their use and benefit doth consist . They do not only direct unto Duty , but through the Appointment of God , they are means of communicating Grace unto us for the due performance of Duties . 4. The immediate end of the exercise of this diligence is , that we may attain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the full assurance of Hope . And three things we must consider to come unto the mind of the Apostle in these words . ( 1 ) What is that Hope which he intends . ( 2 ) What is the full assurance of this Hope . ( 3 ) How it is attainable in the exercise of this diligence . 1. The Hope here intended , is a certain assured expectation of good things promised , through the accomplishment of those Promises , accompanied with a love , desire and valuation of them . Faith respects the Promise , Hope the thing promised ; wherefore it is a fruit and effect of Faith ; it being the proper acting of the Soul towards things believed as good , absent and certain . Wherefore where our Faith begets no Hope , it is to be feared it is not genuine ; and where our Hope exceeds the evidence or assurance of our Faith , it is but presumption . Now this Hope concerns things absent and future , for as our Apostle saith , if we already enjoy any thing why do we hope for it . And this is the order of these things . God hath in his Promises declared his Goodness , Purpose and Grace in the great things he will do unto all Eternity for Believers ; namely , that they shall be perfectly delivered from every thing that is grievous or evil in sin or trouble , and be brought into the full enjoyment of Everlasting Glory with himself . In these Promises Faith resteth on the veracity and power of God. Hereon the Soul considereth those good things which are so promised and now secured by Faith , as yet absent and unenjoyed . And the actings of the Soul towards them in desire , love , valuation , and a certain expectation of them as believed , is this Hope . There may be a pretence of great Hope where there is no Faith as it is with the most . And there may be a profession of great Faith , where there is no true Hope , as it is with many . But in themselves these things are inseparable and proportionable . It is impossible we should believe the Promises aright , but that we shall hope for the things promised . Nor can we hope for the things promised , unless we believe the Promises . And this discards most of that pretended Hope that is in the world . It doth not proceed from , it is not resolved into Faith in the Promises , and therefore is presumption . Yea none have greater hopes for the most part than such as have no Faith at all . The great use , benefit and advantage which Believers have by this Grace , is the supporting of their Souls under the troubles and difficulties which they meet withall upon the account of the Profession of what they do believe , Rom. 5. 4 , 5. 1 Cor. 15. 19. 1 Thes. 1. 3. Hence in our Christian Armour it is called the Helmet , Ephes. 6. 17. The Helmet of Salvation , that is , the Hope of Salvation , as it is expounded 1 Thes. 5. 8. And for an Helmet the Hope of Salvation . And this is because it bears off and keeps us from being wounded with the sharpness and weight of those stroaks , which do and will befall us in Troubles , Persecutions and Afflictions . And hence it is manifest that a valuation and esteem of the things hoped for , are of the Essence of Hope . For whatever expectation we have of them , if we do not so value them , as to find a satisfactory relief in them in all our Troubles , and that which may out-ballance our present sufferings , Hope is not genuine and truly Evangelical . And this was now the condition of the Hebrews . They were exposed unto much Tribulation upon the account of the Profession of the Gospel . And the Apostle foresaw that they were yet to be exercised with things more grievous and terrible . That which they had to relieve themselves in this condition , to lay in the Ballance against all the evils they suffered or had to conflict withall , were the things that were promised by Christ unto them that believe and obey him . Wherefore an assured expectation of these things so infinitely above and beyond what they lost or underwent at present , was absolutely necessary as to their supportment , so unto their encouragement unto a continuance in their Profession . This alone was able to preserve them from fainting and despondencies under a confluence of evils , which also God himself directs unto , Isa. 35. 3 , 4. Wherefore this Duty our Apostle frequently exhorts the Hebrews unto in this Epistle , as that which was peculiarly suited unto them , and necessary for them in their present condition . And he lets them know that in its due exercise , it would not only relieve and support them , but enable them in the midst of all their troubles to rejoyce and glory ; as hath been declared on chap. 3. 6. 2. There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Hope . The full assurance of it . Hope hath its degrees as Faith hath also . There is a weak , or a little Faith , and a strong or great Faith. So there is an imperfect and a more perfect Hope . This full assurance is not of the Nature or Essence of it , but an especial degree of it in its improvement . A weak imperfect Hope will give but weak and imperfect Relief under Trouble . But that which riseth up unto the full assurance , will compleat our Relief . Wherefore as Hope it self is necessary , so is this degree of it especially where Trials do abound . Yet neither is Hope in this degree absolute , or absolutely perfect . Our minds in this world are not capable of such a degree of assurance in spiritual things , as to free us from Assaults to the contrary , and impressions of Fear sometimes from those Assaults . But there is such a degree attainable as is always victorious , which will give the Soul peace at all times , and sometimes fill it with joy . This therefore is the assurance of Hope here intended . Such a fixed , constant , prevailing Perswasion proceeding from Faith in the Promises , concerning the good things promised , our Interest in them , and certain enjoyment of them , as will support us and carry us comfortably through all the difficulties and troubles we have to conflict withall . And without this it is not possible that we should carry on our Profession to the Glory of God and the Gospel in the times of Affliction and Persecution . For although the least degree of sincere hope will preserve from utter Apostasie , yet unless it be confirmed and fortified , and so wrought up unto this full assurance , it cannot be , but that great and sore Trials , Temptations and Persecutions will at one time or other take such impressions on our minds , as to cause a manifold failing in the Duties of Profession , either as to matter or manner ; as it hath fallen out with not a few sincere Believers in all Ages . 3. It is to be enquired how the diligence before described tends unto this assurance of Hope . And it doth so three ways . ( 1 ) It hath its efficacy unto this purpose from Gods Institution . God hath appointed this as the way and means whereby we shall come to this assurance . So is his Will declared , 2 Pet. 1. 10 , 11. Give diligence to make your Calling and Election sure , for if you do these things you shall never fall ; For so an entrance shall be administred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. It is the same diligence with that here in the Text which is intended , as is evident by the Verses foregoing . And this hath God appointed as the means to secure unto our selves our Calling and Election which the good things we hope for do infallibly accompany . And hereby we shall be carried through all difficulties into the Kingdom of God and of Glory . ( 2 ) It hath a proper and natural tendency unto this end . For by the use of this diligence , Grace is increased in us , whereby our evidences of an Interest in the Promises of the Gospel are cleared and strengthened . And herein doth our assurance of Hope consist . ( 3 ) By our diligent attendance unto the Duties of Faith and Love , every sin will be prevented whereby our Hope would be weakened or impaired . 5. The last thing expressed in the words is the continuance in this Duty , which is required of us ; and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the end . For these words belong not unto them that go immediately before , namely , the assurance of Hope , which some supposing have rendered them harshly and improperly , unto its perfection . The assurance of Hope unto perfection , or until it be perfected . But the words plainly belong unto the precept it self , shewing the same diligence unto the end . There is no time nor season wherein we may be discharged from this Duty ; no condition to be attained in this life wherein this diligence will not be necessary for us . We must therefore attend unto it until we are absolutely discharged of this whole warfare . And he who is discouraged because he cannot have a Dispensation from this Duty in this world , he hath an Heart that draweth back and his Soul is not upright in him . And we may observe , Whereas there are degrees in spiritual saving Graces and their Operations , we ought continually to press towards the most perfect of them . Not only are we to have Hope , but we are to labour for the assurance of Hope . It is one of the best evidences that any Grace is true and saving in its nature and kind , when we labour to thrive and grow in it , or to have it do so in us . This the nature of the new Creature , whereof it is a part , inclineth unto ; This is the end of all the Ordinances and Institutions of the Gospel , Ephes. 4. 13. Hereby alone do we bring Glory to God , adorn the Gospel , grow up into conformity with Christ , and secure our own Eternal welfare . Hope being improved by the due exercise of Faith and Love , will grow up into such an assurance of Rest , Life , Immortality and Glory as shall outweigh all the Troubles and Persecutions that in this world may befall us , on the account of our Profession or other ways . There is nothing in the world so vain as that common Hope whereby men living in their sins do make a Reserve of Heaven when they can continue here no longer . The more it thrives in the minds of any , the more desperate is their condition ; it being only an endless Spring of Encouragements unto sin . Its beginnings are usually indeed but small and weak ; but when it hath been so far cherished as to be able to defeat the power of Convictions , it quickly grows up into Presumption and Security . But this Hope which is the Daughter , Sister and Companion of Faith , the more it grows up , and is strengthened , the more useful is it unto the Soul , as being a living Spring of Encouragements unto stability in Obedience . For it being once fully confirmed it will on every occasion of Trial or Temptation give such a present existence in the mind unto future certain Glories , as shall deliver it from snares and fears , and confirm it in its Duty . But this also must be spoken unto afterwards . VERSE 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segnes , slothful , dull ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sitis , efficiamini , be or become , or be made . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut non praecidatur , ut non abscindatur ; that it be not cut off ; which Interpreters refer unto the diligence before mentioned . The Translation in the Polyglott renders it , neque torpescatis , as following the Translation in the Jayan Bibles without choice or alteration . Inded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be weary , to loath ; to be affected with trouble , Hab. 2. 3. whence sloth and neglect of diligence ensues . But it s proper and usual signification is to cut off ; the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That you be not slothful . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; imitatores ; and so the Rhemists render it , imitatores ; which being a word not much in use among us , and when it is used commonly taken in an ill sense , Followers doth better as yet with us express what is intended . Who by Faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in length of Spirit ; Longanimitatem , patientiam , patientem animum , lenitatem . Longanimity , Patience , a patient mind , forbearance ; It is plain that the same Grace is intended in all these various expressions , whose nature we shall enquire into , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuerunt Haeredes Promissionis ; were Heirs of the Promise ; refering it to Believers under the Old Testament . Vul. Lat. Haereditahunt Promissiones , who shall inherit the Promises , which must respect present , sincere , persevering Believers . Beza , Haereditario jure obtinent Promissionem . Others , Obtinent promissam Haereditatem ; and , Haereditatem accipiunt promissionis , which Schmidius chooseth as most exact , though without reason . That of Beza is proper , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , jure Haereditario obtinere ; see our Exposition on chap. 1. 4. We , inherit the Promises . Verse 12. That you be not slothful , but followers of them , ( their Example ) who through Faith and patient long-suffering inherit the Promises . This Verse puts a full close to the former Exhortation built on the description given of unprofitable and Apostate Professors . And here is withall an entrance made into a discourse of somewhat another nature , but intended and applied unto the same end and purpose . We may therefore consider it as a continuation of the former Exhortation , inforced with a new Argument of great importance . For , 1. The Apostle gives a Caution against an Evil or Vice directly opposite unto the Duty he had been pressing unto , and which if admitted , would obstruct its discharge , That you be not slothful . And therein the series of that discourse hath its connexion with the beginning of ver . 11. We desire , that you be diligent , and that you be not slothful ; diligence and sloth being the opposite virtue and vice which are the matter of his Exhortation . 2. He gives a new direction and encouragement unto them for the performance of the Duty exhorted unto , which also guides them in the manner of its performance . And herein he coucheth an Introduction to a discourse of another nature which immediately ensues , as was observed . But be ye followers . 3. This direction and encouragement consists in the proposal of an Example of others unto them , who performed the Duty which he exhorts them unto . And as for their direction he declares unto them how they did it , even by Faith and Patience ; so for their Encouragement he minds them of what they obtained thereby , or do so , they inherited the Promises of God. 1. The Apostle cautions the Hebrews against that which would , if admitted , frustrate his Exhortation and effectually keep them off from the Duty exhorted unto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that you be not segnes , molles , ignavi , heavy and slothful . He had before charged them that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 5. 11. dull or slothful in hearing , not absolutely but comparatively , they were not so diligent or industrious therein as they ought to have been ; or the Reproof concerned some of them only . Here he warns them not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , slothful in works or working in practical Duties . We are slothful in hearing when we do not learn the Truths of the Gospel with diligence and industry , when we do not take them into our minds and understandings by the diligent use of the means appointed unto that end . And we are slothful in practice when we do not stir up our selves unto the due exercise of those Graces , and discharge of those Duties , which the Truth wherein we are instructed directs unto , and requires of us . And this sloth is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 11. a diligent and sedulous endeavour in the performance of our Duty . Shew diligence , and be not slothful . And this Vice our Holy Apostle according to his great wisdom and care frequently warns the Hebrews against in this Epistle . For he knew that the utmost intension of our spirits , the utmost diligence of our minds and endeavours of our whole Souls are required unto an useful continuance in our Profession and Obedience . This God requireth of us , this the nature of the things themselves about which we are conversant deserveth , and necessary it is unto the end which we aim at . If we faint or grow negligent in our Duty , if careless or slothful , we shall never hold out unto the end ; or if we do continue in such a formal course as will consist with this sloth , we shall never come to the blessed end which we expect or look for . The Oppositions and Difficulties which we shall assuredly meet withall from within and without , will not give way unto faint and languid endeavours . Nor will the holy God prostitute Eternal Rewards unto those who have no more regard unto them , but to give up themselves unto sloth in their pursuit . Our course of Obedience is called running in a Race , and fighting as in a Battel , and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on such occasions , will never be crowned with Victory . Wherefore upon a due compliance with this caution , depends our present Perseverance and our future Salvation . For , Spiritual Sloth is ruinous of any Profession though otherwise never so hopeful . The Apostle was perswaded of good things and such as accompany Salvation concerning these Hebrews ; but yet he lets them know that if they intended to enjoy them , they must not be slothful . Sloth is a vicious Affection , and one of the worst that the mind of man is subject unto . For where it takes place and is prevalent , there is no good Principle or Habit abiding . There is not any thing , any Vice amongst men , that the Heathen who built their Directions on the light of Nature , and the Observation of the ways of men in the world , do more severely give in Cautions against . And indeed it were easie to manifest that nothing more increaseth the degeneracy of mankind than this depraved Affection , as being an in-let unto all sordid Nices , and a perfect obstruction unto all virtuous and laudable Enterprizes . But what shall he say who comes after the King ? Solomon hath so graphically described this Affection with its vile nature and ruinous effects , in sundry passages of the Proverbs , that nothing need or can be added thereunto . Besides it is Spiritual Sloth only that we have occasion to speak unto . Spiritual Sloth is an habitual indisposition of mind unto Spiritual Duties in their proper time and season , arising from unbelief and carnal Affections , producing a neglect of Duties , and Dangers , Remisness , Carelesness or Formality in attendance unto them or the performance of them . The beginning of it is prejudicing negligence , and the end of it is ruining security . 1. It is in general an indisposition and unreadiness of mind , and so opposed unto the entire principle of our spiritual warfare . Fervency in Spirit , Alacrity of mind , Preparation with the whole Armour of God ; and therein girding up the Loins of our minds , endeavouring to cast off every weight and the sin that doth so easily beset us , are required to be in us constantly in the course of our Obedience . But this Sloth is that which gives us an indisposition of mind in direct opposition unto them all . So it is described , Prov. 26. 15. A Person under the power of this vicious Distemper of mind , is indisposed to every Duty , which makes them grievous unto him . 2. When it comes unto the height of it , it is habitual . There is no man but may be occasionally indisposed unto spiritual Duties . The most healthy and athletick constitution is subject unto the incursion of some distempers . Sometimes bodily Infirmities may indispose us , sometimes present Temptations may do so . Such was the Indisposition which befell the Disciples in the Mount , Matth. 26. 40 , 41. which yet was not without their sin , for which they were reproved by our Saviour . But where these things are occasional , when those occasions are endeavoured to be prevented or removed , persons overtaken with them may not be said to be absolutely slothful . There may be many actual Faults where there is not an habitual Vice. 3. But there is this Sloth in a dangerous degree , 1. When this is generally the frame of the mind , when it hath such an unreadiness unto holy Duties as that it either neglects them , or is cold and formal in the performance of them . This was the temper of Laodicea , Rev. 3. 15. She did enough outwardly to satisfie her self ; but in such a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth . 2. When Persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this , and Invitation unto another frame . So the Spouse acknowledgeth , that it was the Voice of her beloved that knocked , saying , Open to me my Spouse , my Love , my Dove , my undefiled , for my Head is filled with with dew , and my Locks with the drops of the night , Can. 5. 2. Both the Voice , and the Love , and the long waiting of Christ were manifest unto her , and she complies not with him but makes her excuses , ver . 2 , 3. And the sloth of Persons will be reckoned in proportion unto the means of diligence which they do enjoy . Some may not be sleepy , worldly , careless , slothful at as cheap a rate of Guilt as others , though it be great in all . 3. When Persons are as it were glad of such occasions as may justifie and satisfie their minds in the omissions of Duties or opportunities for them . This casts off the Duty prescribed unto us , Heb. 12. 1. which yet is indispensably necessary unto the attaining of the end of our Faith. When men will not only readily embrace occasions offered unto them to divert them from Duty , but will be apt to seek out and invent shifts , whereby they may , as they suppose , be excused from it , which corrupt nature is exceedingly prone unto , they are under the power of this vicious habit . Especially is this so , when men are apt to approve of such Reasons to this end , which being examined by the Rules of Duty , with the tenders of the Love of Christ , are lighter than vanity . So it is added of the slothful Person , who hides his hand in his bosom ; that he is wiser in his own conceit than seven men that can render a reason , Prov. 26 15 , 16. He pleaseth himself with his foolish pretences for his sloth , above all the reasons that can be given him to the contrary . And such is the reason pleaded by the Spouse when overtaken with this frame for a season , Cant. 5. 3. 4. When there is a great neglect of our own prayers , when at any time we have been enabled to make them . So the Spouse in whom we have an Instance of a surprisal into this evil , prays earnestly for the coming and approach of Christ unto her , chap. 4. 16. in the holy Dispensations of his Spirit . But when he tenders himself unto her desire , she puts off the entertainment of him . So do men pray for Grace and Mercy sometimes . But when the seasons of the communication of them do come , they are wholly regardless in looking after them . They put off things unto another season , and meet oft-times with the success mentioned Cant. 5. 6. 5. When in conflicts about Duties the Scale is often turned on the side of the flesh and unbelief . Sometimes it is so when Duties are considered as future , and sometimes as present . When Duties are considered as future , Difficulties and Objections against them , as for matter or manner , time or season , or degree , one thing or other will be suggested by the Flesh. Grace in Believers will move for an absolute compliance . If the contrary reasons , insinuations and objections prevail , the Soul consults with flesh and blood , and is under the power of spiritual sloth . And so are men by frivolous pretences and arguings from self and the world , kept off from the most important Duties . And sometimes there is a conflict in the entrance of the Duties of Gods Worship , as praying , hearing the word , and the like . Grace stirs up the Soul to diligence , spirituality , and vigour of spirit . The Flesh in all things is contrary unto it . Usually to give place unto the Flesh so as to be brought under the power of a cold formality is an evidence of a prevalent sloth . 2. Although this sloth may have various causes and occasions , yet the principal of them are those which I have mentioned , namely , Unbelief and Carnal Affections . ( 1 ) Unbelief is the principal cause of it , as Faith is of that Diligence and Watchfulness which are opposed unto it . Yea by Faith alone are we excited unto the acting of all other Graces , and the performance of all other Duties . As it is in its nature to quicken us unto them , so it alone takes in all other motives unto vigorous Obedience . Wherefore all Indispositions unto Duty arise from Unbelief . This weakens the efficacy of every thing that should excite us unto it , and increaseth every difficulty that lies in the way of it . As Faith will remove Mountains out of our way or help us to conquer the greatest Oppositions , so Unbelief will make Mountains of Mole-hills , it will make every hindrance like an unconquerable difficulty . The Soul made slothful by it , cries , there is a Lion in the way , a Lion in the Streets , Prov. 26. 13. And its whole way is as an Hedge of Thorns , chap. 15. 19. that is , so grievous and troublesome that he cares not to take one step in it . Hence is the opposition in these words , that , ye be not slothful , but followers of them who through Faith , &c. If we grow slothful it is an assured Evidence of the decay of Faith. ( 2 ) Carnal Affections do variously promote this evil frame of mind . Love of ease , wealth , profit , pleasure , will quickly make men spiritually slothful . Where these are prevalent , every thing in the way of Holiness and Obedience is difficult and irksome . Strange Representations will be made unto the mind of all Duties , if not in general , yet in all instances that offer themselves . They are difficult , or tedious , or unseasonable , or needless , or the loss we make at present may be retrieved at another time . Every prevalent Carnal Affection will be heard in the case , and hath something to offer to deter the mind from its Duty . And the secret aversation of the flesh from Communion with Christ in Duties , works in all of them . Wherefore if we see a man slothful , negligent , careless in the Duties of Religion , we may be sure that one carnal Affection or other is powerful in him . 3. As to the general effects of this spiritual Sloth they may be reduced unto these three Heads . ( 1 ) A neglect of known Duties in matter or manner . Known Duties of Professors are either publick or private ; And I call them known because they are both acknowledged by all so to be , and themselves are under the Conviction of their so being . But where this sloth is predominant , clear Duties will be debated . What more clear Duty , than that we should open our hearts unto Christ when he knocketh ; or diligently receive those Intimations of his Love and his Mind which he tendereth in his Ordinances ? Yet this will a Soul dispute about and debate on , when it is under the power of sloth , Cant. 5. 2 , 3. And it doth so actually when it doth not take diligent heed unto the Dispensation of the word . Wherefore omission of Duties in their seasons and opportunities , whether publick or private , whether of Piety or Charity , of Faith or Love , or the performance of them without life and delight , meerly to comply with custom , or satisfie Convictions , is an evidence of a Soul growing up under a sinful sloth , unto a ruining security . ( 2 ) Regardlesness of Temptations and Dangers by them , is another general effect hereof . These beset us on every hand ; especially they do so with reference unto all Duties of Obedience . In watchfulness against them , a conflict with them and prevalency over them , doth our warfare principally consist . And without a due regard unto them we can neither preserve the Life , nor bring forth the fruits of Faith. Herein spiritual sloth will make us careless . When men begin to walk as if they had no Enemies , as if in their course of life , their converse , their callings and occasions , there were no Snares nor Temptations , Spiritual sloth hath possessed their minds . ( 3 ) Weariness and heartless despondencies in a time of Troubles and Difficulties , is another effect hereof . And unto these Heads may all its particular pernicious effects and consequences be reduced . And this brief Description of Spiritual sloth in its Nature , Causes and Effects , is a sufficient Eviction of our Assertion , so that I need no farther confirmation . Secondly , In the positive Directions given , and the Encouragement adjoyned , there is an Example proposed , and a Duty enjoyned with respect thereunto . The Persons whose Example is prescribed are mentioned here only indefinitely , be followers of them , which in the ensuing Verse , he brings down to the Instance of Abraham . For dealing with them who greatly gloried in having Abraham for their Father , no example more pertinent and cogent could be proposed unto them , to let them know that Abraham himself obtained not the Promises any other way , than what he now proposeth unto them . And as our Saviour had told them , that if they would be the Children of Abraham they must do the works of Abraham , otherwise their boast of his being their Father would stand them in no stead ; so our Apostle shews them the like necessity of his Faith and Patience in particular . Besides , he was in the next Chapter of necessity to prefer Melchisedec as a Type of Christ , before him , and above him . Andtherefore as he had in an alike case before dealt with Moses , he would take the advantage hereof giving him his due commendation , that he might not seem to derogate any thing from him . And this he doth in that Instance wherein he becameto have his greatest honour , or to become the Father of the faithful . The Persons therefore included in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the Patriarchs of the Old Testament . It is true , it is so expressed as that those who were at present real , sincere , sound Believers might be intended , or those who had fallen asleep in the Faith of the Gospel . But as he deals on all occasions with these Hebrews with Instances and Examples out of the Old Testament , as we have seen and considered it at large in the third Chapter , so his immediate expressing of Abraham as the principal of those which he intended , confines his Design unto those under that Dispensation . Plainly he designs them , whom unto the same purpose he enumerates afterwards in particular with the Instances of their Faith , chap. 11. Nor is there any difficulty in the variety of his expressions concerning them . Of those in the Eleventh Chapter he says , that all died in Faith and obtained a good report on the account thereof , but received not the Promises , ver . 13 , 39. Of those in this place , that through Faith and Patience they inherited the Promises . But it is one thing to receive the Promises , and another to inherit the Promises . By receiving the Promises , chap. 11. the Apostle respects the actual Accomplishment of the great Promise concerning the exhibition of Christ in the Flesh. This they neither did nor could receive who died before his Incarnation . But the inheriting of the Promises here intended , is a real participation of the Grace and Mercy proposed in them with Eternal Glory . This they all received , being saved by Faith even as we , Acts 15. 10 , 11. Heb. 4. 2. Concerning these Persons he proposeth to them the way that they took , and the end that they attained . The way they took , was by Faith and Patience , or long-suffering . Some think that here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that a constant enduring Faith is only intended . But their Faith and the constant exercise of it against oppositions is rather proposed unto them under the name of Faith. For that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinct Grace or Duty is intended , is manifest from ver . 15. where Abrahams carriage upon his believing and receiving the Blessing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after he had patiently endured . What was that Faith , or of what kind which is here ascribed unto the Patriarchs , is evident from the Context . For it was that Faith which had the especial Promise of God in Christ for its Object . Not a general , not a common Faith , but that which respected the Promise given from the foundation of the world , and expresly renewed unto Abraham . Some amongst us wholly deny this kind of Faith , and beyond the belief of the truth or veracity of God in general , will not allow an especial Faith with respect unto the Covenant and the Promise of Grace in Christ Jesus , whereas indeed there is no other Faith true , useful , saving , and properly so called in the world . It is true , this especial Faith in the Promise , supposeth Faith in general with respect unto the truth and veracity of God , nor can be without it . But this may be , and is in many where the other is not , yea where it is despised . This therefore was the Faith which was here recommended and proposed unto us . The especial Object of it was the Messiah , or Christ himself as a Saviour from sin , with this especial limitation , as to come afterwards . The formal reason of it was the Truth of God in his Promises , with his unchangeableness and infinite power to give them an Accomplishment . And the means of ingenerating this Faith in them was the Promise it self . By this Faith were they justified and saved , Gen. 15. 6. But it may be enquired how this Faith could be proposed unto us for an Example , seeing it respected the future Exhibition of Christ , and we are to respect him as long since come in the Flesh. But this circumstance changeth nothing in the nature of the things themselves : For although as to the actual Exhibition of the Messiah they looked on it as future , yet as to the Benefits of his Mediation , they were made present and effectual unto them by the Promise . And the Faith required of us doth in like manner respect the Lord Christ and the Benefits of his Mediation ; and by his actual Exhibition in the Flesh , is not changed in its nature from what theirs was , though it be exceedingly advantaged as to its Light. The next thing ascribed unto them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Patience , say we , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but these Graces are expresly distinguished , 2 Tim. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Faith , Long-suffering , Patience ; so plainly Col. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; unto all patience and long-suffering . And in very many places it is recommended as a special Grace and Duty , 2 Cor. 6. 6. Gal. 5. 22. Ephes. 4. 2. Col. 3. 12. And it is often also ascribed unto God , Rom. 2. 4. chap. 9. 22. to Christ , 1 Tim. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimis ; or as James speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 1. 19. slow to anger , opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hasty , soon angry , bitter in Spirit . It is a gracious sedate frame of Soul , a tranquillity of mind on holy spiritual grounds of Faith , not subject to take provocations , not to be wearied with opposition . Wherefore although the Apostle saith in like manner in another place , that we have need of Patience , that after we have done the will of God we may receive the Promise , chap. 10. 36. yet the longanimity here intended is distinct from it . For as Patience is a gracious submissive quietness of mind in undergoing present troubles and miseries ; so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or longanimity , forbearance , tolerance or long-suffering , is a sedate , gracious disposition of mind to encounter a series of Difficulties and Provocations , without being exasperated by them so as to desert , or cease from the course wherein we are ingaged . So where it is ascribed unto God , it signifies that goodness of his Nature , and purpose of his Will , that notwithstanding their manifold provocations , and as it were , daily new surprisals , yet he will bear with sinners , and not divert from his course of goodness and mercy towards them . And with us it hath a twofold object . For ( 1 ) In the course of our Faith and Profession we shall meet with many Difficulties and Oppositions , with many Scandals and Offences . These men are apt to take distast at , to dislike , and so to be provoked , as to leave the way wherein they meet with them . Upon various surprising occasions , they fret themselves to do evil , Psal. 37. 8. So David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very short spirited when upon the breach that God Righteously made on Uzza , it is said that the thing which God had done displeased David . But this is that Grace whereby the Soul of a Believer is kept from taking offence , or admitting sinful provocations from cross Accidents , Oppositions , Injuries , Scandals , Disappointments . So is the Duty of it prescribed unto us in particular with respect unto one another , Ephes. 4. 2. Besides ( 2 ) There are sundry things in the Promises of God whereof Believers earnestly desire if it were possible , a present Accomplishment , or a greater degree of evidence in their Accomplishment , or a greater speed towards it . Such are the full subduing of their Corruptions , success against or freedom from Temptations , deliverance of ehe Church from Troubles and the like . Now when these things are delayed , when the Heart is ready to be made sick by the deferring of its hopes , the Soul is apt to despond , to give over its expectations , and if it do so , it will quickly also forsake its Duties . The Grace which keeps us up in a quiet waiting upon God for the fulfilling of all that concerns us in his own time and season , that preserves us from fainting and sinful despondencies , is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this long-suffering or forbearance . These were the ways whereby they came to inherit the Promises . The Heathen of old fancied that their Hero's or Patriarchs by great , and as they were called , Heroick Actions , by Valour , Courage , the Slaughter and Conquest of their Enemies , usually attended with Pride , Cruelty and Oppression , made their way into Heaven . The way of Gods Hero's , of the Patriarchs of his Church and People unto their Rest and Glory , unto the enjoyment of the Divine Promises , was by Faith , Patience , Long-suffering , Humility , enduring Persecution , self-denial , and the spiritual Virtues generally reckoned in the world unto pusillanimity , and so despised . So contrary are the Judgements and Ways of God and men even about what is good and praise-worthy . Observe as we pass on , That Faith and patient long-suffering are the only way whereby Professors of the Gospel may attain Rest with God in the Accomplishment of the Promises . It is a sad consideration which way and by what means some men think to come to Heaven , or carry themselves as if they did so . They are but few who think so much as a naked Profession of these things to be necessary thereunto . But living avowedly in all sorts of sins , they yet suppose they shall inherit the Promises of God. But this was not the way of the holy men of old , whose example is proposed to us . Some think Faith at least to be necessary hereunto . But by Faith they understand little more than that they profess the true Religion , about which there are so many contests in the world . This was not the Faith of Abraham , that is , this alone was not so . Wherein it consisted and how it was acted we shall have occasion afterwards to declare . But what do men think of the long-suffering before described ? Their Relief against it , is to trust in such a Faith as stands in no need of it . For that common Faith which most men content themselves withall , seldom or never puts them upon the exercise of patient long-suffering . It is against the actings of a lively Faith that those Oppositions arise which the exercise of that other Grace is needful to conflict withall . And I shall give some few instances of it wherein the necessity of it will be made to appear . For if I should handle it at large , all the Difficulties that lye in the way of our Profession would fall under consideration : Of Faith we shall treat afterwards . And , 1. It is necessary with respect unto those Reproaches which the Profession of a saving Faith will expose men unto . It hath done so always , and will do so whilst this world continues . And they are usually cast on Believers in so great variety on all sorts of occasions , as that it would be a long work to call over the principal of them . For they are the chief effects of the Endeavours of Sathan as he is the accuser of the Brethren . I shall instance only in those of one kind . And they are those which on their Straights , Difficulties and Temptations , the world reflects upon , as if their Profession of Faith in God were vain , false and hypocritical . When men said unto David , Where is now thy God ? or what is become of thy Religion and Profession , thy pretended Trust in God ? he says , it was a killing Sword in his Bones , it pierced deep and pained greatly , Psal. 42. 10. And it is spoken in the Person of our Saviour , Reproaches have broken my heart , and I am full of heaviness , Psal. 69. 20. And this was the Reproach that was cast upon him on the Cross , as the next words manifest , They gave me Gall for my meat , and in my thirst they gave me Vinegar to drink , ver . 21. And this Reproach was that which we Instance in , They shook the Head at him , saying , He trusted on the Lord that he would deliver him , let him deliver him seeing he delighted in him , Psal. 22. 118. Matth. 27. 43. And what befell the Lord Christ on the Cross , teacheth the Church what it is to expect under it . In this condition patient long-suffering is our only Relief . If that be not in exercise , we shall either faint and despond , or fret our selves to do evil , or say in our hearts , we will do unto others what they have done unto us . But hereby is the Soul delivered . It is not made stupid and senseless of the sharpness and evil of them ; David was not so , nor was Christ himself ; nor is it the Will of God that we should put them off with a careless regardlesness . The Glory and Honour of God and the Gospel are so far concerned in them , and God so designs them for the exercise of our Faith , as that they are not to be despised . But it will give a quietness and evenness of Spirit under them , so that no Duty shall be obstructed , nor that satisfaction which we have in the ways of God be any way impeded . And in this case this patient long-suffering worketh three ways . ( 1 ) By committing our whole cause to God ; as it did in Christ , 1 Pet. 2. 23. ( 2 ) By patient waiting for the pleading of our Cause under a sense of our own sin , and an acknowledgement of the Righteousness of God , Mic. 7. 9 , 10. ( 3 ) By supporting the Soul with a testimony of its own sincerity , 1 Cor. 4. 3 , 4. 2. With respect unto Violence and Persecutions . These also , that Faith which tends to the enjoyment of the Promises , will expose men unto . And they prove great trials , sometimes from their violence and sometimes from their continuance . Some come with the fury of a Storm , as if they would bear down all before them ; Such were the Primitive Persecutions , and that at this day in many places under the Papal Power . Others by their long duration in wasting , vexing , consuming Troubles , are designed gradually to wear out the Saints of the most high , Dan. 7. 25. And what havock hath been made in all Ages by them of the one sort and of the other , is known unto all . The number of Apostates in such seasons hath for the most part exceeded that of Martyrs . And many have insensibly withered and grown utterly weary , under Troubles of a long duration , when they could apprehend no end of them . Here we have need of patient long-suffering , if we intend to inherit the Promises . This is that Grace which calmeth and supporteth the Soul under all these pressures . ( 1 ) By keeping and preserving it from darkening , disturbing Affections , and passions of Anger , worldly sorrow , carnal fear , and the inordinate Love of present things . Hereby in patience we possess our Souls , Luke 21. 19. which if disorderly Affections do as it were once carry out of our power , and possess the conduct of them , we shall quickly be at a loss in our Profession . ( 2 ) By enabling us to take a sedate prospect of Eternal things , of the good things promised , and their glorious excellency in comparison unto what here we suffer in , 2 Cor. 4. 16 , 17 , 18. ( 3 ) By preserving of us from all irregular ways and attempts for deliverance . For without this Grace we shall choose either not to suffer , and so disinherit our selves of the Promises ; or shall not suffer in a due manner unto the Glory of God or our own advantage ; or shall turn aside unto unlawful Reliefs . 3. It is necessary with respect unto our waiting for the Accomplishment of many great Promises concerning the Kingdom of Christ and Interest of the Gospel in this world . That there are such Promises on record in the Scripture , and as yet unfulfilled , is I suppose generally granted . However I speak of them who are satisfied in their minds beyond all hesitation , that such there are ; and of such as lived before the Accomplishment of some of them , who are proposed for our Example . For so did the Fathers under the Old Testament who lived before the coming of Christ in the Flesh. In these Promises and their Accomplishment Believers find themselves greatly concerned ; and those who are not so , do disavow an Interest in the spiritual Body of Christ and his Glory in the world . Now because their Accomplishment is deferred beyond the desires and expectations of men , as was of old the Promise of the coming of Christ , many Temptations do ensue thereon . And not a few have there been on the one hand who have in sad Instances made haste and antedated the Accomplishment in unwarrantable Practices ; pretending unto Faith , they have renounced patient long-suffering ; and not fewer have cast away all expectation of them on the other hand , as though they would never be fulfilled . Herein therefore we have also need of patient long-suffering . Without it we shall fall into one of the extreams mentioned , both of which are attended with dangers ruinous unto Profession : See Habbak . 2. 1 , 2 , 3 , 4. With respect unto these things the days of the Gospel are the time of the Kingdom and Patience of Jesus Christ , Rev. 1. 9. He hath begun to set up his Kingdom , and it shall never be prevailed against , Dan. 7. 27. But yet many things that belong thereunto , especially unto its tranquillity and extent are as yet unfulfilled , and whilst they are so , many outrages are committed in the world against his Rule and Interest . Wherefore it is at present the Time of his Patience as well as of his Raign . And therefore are we required to keep the word of his Patience , Rev. 3. 10. or to abide in the Faith of those things concerning which he exerciseth Patience in the world . So is it said with respect unto the Judgements which God in his own time will execute on the Antichristian persecuting world . He that leadeth into Captivity , shall go into Captivity ; he that killeth with the Soword , must be killed with the Sword ; here is the Patience and Faith of the Saints , Rev. 13. 10. While these things are accomplishing , and until they are accomplished , during that large season , until their end be , the Saints must exercise patient long-suffering , added unto Faith in the Promises , or they will not see the end of them . And this patient long-suffering with respect unto the Accomplishment of these Promises produceth these four effects . ( 1 ) A quiet resignation of all times and seasons unto the Soveraignty of God. The Soul possessed of it , quiets it self with this ; it is not for me to know the times and seasons which God hath put in his own hand , Deut. 29. 29. ( 2 ) A due valuation of present enjoyments , which is especially required since the coming of Christ in the Flesh. ( 3 ) A ready Application of mind unto present Duties , Joh. 21. 22. ( 4 ) Waiting in Prayer for what we have not yet received . 4. It is necessary also with respect unto our own personal Obedience and all the principal concerns of it . There are three things which Believers principally aim at in the course of their Obedience . ( 1 ) That their corruptions may be throughly subdued . ( 2 ) That their Graces may be quickened and strengthened unto all fruitfulness . ( 3 ) That Temptations being removed their spiritual Consolations may abound . These are the things which they are continually pressing after , longing for , and endeavouring . And sometimes in some , if not all of them , they seem to have made so great a progress as to be ready for an entrance into perfect Rest. But yet again they find new Storms arise ; Corruptions grow strong , and Grace is under Decays , Temptations abound , and Consolations are far away . Yea and it may be they are frequently exercised with these changes and disappointments . This fills them with many perplexities and oft-times makes them ready to faint . Unless this patient long-suffering accompany us in our whole course , we shall not finish it with Glory to God , or Comfort to our own Souls . But it may be enquired on what Grounds , and for what Reasons the Apostle doth propose unto these Hebrews the Example of their Predecessors in this matter . Wherefore he doth it , or he might do it for these ends : ( 1 ) That they might know that he exhorted them unto nothing , but what was found in them who went before them whom they so loved and admired . And this he afterwards unto the same end confirms with many Instances . ( 2 ) Unto nothing but what was needful unto all who were to inherit the Promises . For if these things were required of their Progenitors , persons so high in the Love and Favour of God unto that end , how could they imagine that they might be dispensed withall as to their observance . ( 3 ) To nothing but what was practicable , which others had done , and was therefore possible , yea easie for them through the Grace of Christ to comply withall . Thirdly , The Apostle for their encouragement unto the Duties mentioned , expresseth the end which those others attained in the practice of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who inherit the Promises . It speaks in the present Tense , but principally intends those who lived before , as we have declared . And the Apostle here expresseth the way whereby in the use of the means we come to the enjoyment of the Promises . And this is by Inheritance . We neither merit it , nor purchase it , but inherit it . And how come we to inherit it ? By the same way as any other comes to an Inheritance , namely , by being the true Heirs unto it . And how do we become Heirs of this Inheritance ? meerly by Gods gratuitous Adoption ; so our Apostle declareth fully this whole matter , Rom. 8. 15 , 16 , 17. Ye have received the Spirit of Adoption whereby we cry Abba Father ; The Spirit it self beareth witness with our Spirit that we are the Children of God. And if Children then Heirs of God , and joynt Heirs with Christ. God by free and gratuitous Adoption makes us his Children . All Gods Children are Heirs ; he hath an Inheritance for them all . This Inheritance is promised unto them ; and therefore their enjoyment of it is called inheriting of the Promises . Wherefore the Grace of Adoption is the Foundation , cause , and way of our receiving promised Grace and Glory . And with respect hereunto it is that God is said not to be unrighteous in our Reward , ver . 10. For having freely adopted us and made us Heirs , it belongs unto his Faithfulness and Righteousness to preserve us unto our Inheritance . Only we are such Heirs as have means assigned unto us for the attaining of our Inheritance , which it is our Duty to apply our selves unto . They inherited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Promises . Camero and Grotius on this Text observe , that where the Fathers under the Old Testament are spoken of in this matter , there the Promises are mentioned ; But where Believers under the New Testament are spoken of , there it is called the Promise in the singular number . I shall not give their Reasons why it is so , because they are certainly mistaken in their Observation . For both is the Promise on the one hand mentioned with respect unto them , as Heb. 11. 39. and the Promises frequently with respect unto us , 2 Cor. 7. 1. 2 Pet. 1. 4. Wherefore those expressions are used promiscuously , as is evident by our Apostle , chap. 11. ver . 13 , and 39. Because they all sprang from one Original Promise , and all centred in him , in whom and by whom they were to be accomplished and made effectual , being all yea and Amen in him ; and because that one which concerned his Person and Mediation did virtually include all the rest , they are all of them frequently intended and included under the name of the Promise in the singular number . But because God was pleased to let out as it were sundry Rivulets of Grace and Bounty , originally stored in the first great Promise , by several particular grants and instances , partly for the Representation of that fulness of Grace which he intended to exhibit thereby ; partly for the Encouragement of our Faith and its Direction in the Application of the Grace promised , on various particular occasions ; And because he was pleased frequently to renew the same great original Promise , as to Abraham and David ; there are many of them , and are called the Promises ; and by reason of their Union in the same Covenant whoever is really interested in any one of them , is so in all . By the Promises here the things promised are intended . To inherit the Promises , is to be made partaker of the things promised . And the matter of these Promises was all Grace and Glory . That which is here especially regarded is their full complement in Everlasting glorious Rest with God by Christ. This is proposed unto the Hebrews , and they are encouraged to expect it by the Examples of those who went before them in Faith and Patience . Wherefore he requires , Lastly , That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imitatores eorum . Imitatores is not used in our Language , and when it is , it rather signifies mimicks , or contains some reflection of blame or weakness , than what it is here applied unto . Wherefore we render it followers , that is , in doing what they did , treading and walking in their steps , as our Apostle expresseth it , Rom. 4. 12. as we are to follow the steps of Christ , 1 Pet. 2. 21. It is to think we hear them saying unto us what Abimelech did to his Soldiers , Judges 9. 48. What you have seen us do make haste and do as we have done . All Believers , all the Children of God have a right unto an Inheritance . How they came by this right was before declared : It is by that Adoption whereby they are made Children of God , and all Gods Children are Heirs , as the Apostle affirms . And this Inheritance is the best and the greatest on the account of security and value . ( 1 ) Let an Inheritance be never so excellent and valuable , yet if it be not secure , if a mans Title unto it be not firm and unquestionable , if he may be defeated of it by fraud or force , which things all Earthly Right and Titles are obnoxious unto , it takes off the worth of it . But this Inheritance is conveyed , settled , and secured by the Promise , Covenant , and Oath of God , 2 Sam. 23. 5. Rom. 4. 16. These secure this Inheritance from all possibility of our being defeated of it . ( 2 ) The value of it is inexpressible . It is a Kingdom , Matth. 25. 34. Jam. 2. 5. Salvation . Ileh . 1. 14. The Grace of Life , 1 Pet. 3. 7. Eternal Life . Tit. 3. 7. God himself who hath promised to be our Reward , Rom. 8. 17. The providing of Examples for us in the Scripture which we ought to imitate and follow , is an effectual way of teaching and a great fruit of the care and kindness of God towards us . The use of Examples to be avoided in sin and punishment the Apostle declared and insisted on in the third Chapter , which we have also improved as we are able . Here he proposeth those which we are to comply with , and conform our selves unto , which afterwards , chap. 11. he farther presseth in very many particular Instances . And as there is a great efficacy in Examples in general which hath been spoken uoto on chap. 3. so there are many advantages in those which are proposed unto our Imitation in the Wisdom of the holy Spirit . For ( 1 ) the things and Duties which we are exhorted unto are represented unto us as possible , and that on terms not uneasie or grievous . Considering all the Difficulties and Oppositions from within and without that we have to conflict withall , we may be ready to think it impossible that we should successfully go through with them , and come off safely at the last . To obviate this despondency is the design of the Apostle in that long series of Examples which he gives us chap. 11. For he undeniably demonstrates by Instances of all sorts , that Faith will infallibly carry men through the greatest difficulties they can possibly meet with in the Profession and Obedience of it . There is no more required of us , than such and such persons by the Testimony of God himself , have successfully passed through . And if we follow them not , it is nothing but Spiritual Sloth , or the Love of the world and sin , that retards us . ( 2 ) Great Examples do naturally stir up and animate the minds of men who have any thing of the same Spirit with them by whom they were performed , to do like them , yea to out-do them if it be possible . So Themistocles said that Miltiades's Victory against the Persians would not let him sleep . Being a person of the same kind of courage with him , it stirred him up in a noble emulation , to equal him in an hazardous and successful defence of his Country . But then it is required , that there be the same Spirit in us as was in them , whose Examples are proposed unto us . Let the examples of persons Valiant and Heroical , in their great and noble Actions be set before men of a weak and pusillanimous nature or temper , and you will amaze or affright but not at all encourage them . Now the Spirit and Principle wherewith the Worthies of God , whose Example is set before us were acted withall , was that of Faith. In vain should we encourage any unto a following or imitation of them , who hath not the same Spirit and Principle . This the Apostle requireth hereunto , 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written , I believed and therefore have I spoken ; we also believe and therefore speak . Had we not the same Spirit of Faith with them , we could not do as they did . And we may take a Trial hereby whether our Faith be genuine or no. For if their Examples move us not , excite us not , unto the like Duties of Obedience with them , it is an evidence that we have not the same Spirit of Faith with them . As the Courage of a Valiant man is enflamed by a noble Example , when a Coward shrinks back and trembles at it . On this supposition there is great force in that direction , Jam. 5. 10. Take my Brethren the Prophets who have spoken in the name of the Lord for an Example of Suffering , Affliction and Patience . Let a Minister of the Gospel who is made partaker in his measure of the same Spirit , conside how Elijah , Jeremiah , Peter , Paul , and the rest of those Holy Souls who spake in the name of the Lord , carried themselves under their Afflictions and Trials , and it will inflame his Heart to ingage chearfully in the like Conflicts . ( 3 ) These Examples are so represented unto us , as plainly to discover and point out where our Dangers lye on the one hand , and where our Assistance and Relief lye on the other . These two rightly considered and understood in all our Duties , will give us the best directions we can possibly receive . When we know our Dangers and our Reliefs aright , we are half way through our Difficulties . When these are out of mind , when we know them not , on every occasion we fall under surprisals and troubles . Now in the Examples proposed unto us , there is withall through the wisdom and care of the Spirit of God , represented unto us , the Temptations which befell those who are so our patterns , the Occasions of them , their Advantages , Power or Prevalency , wherein they missed it , or failed , exposing themselves unto the power of their Spiritual Enemies ; and on the other hand what course they took for Relief , what Application they made unto God in their Difficulties and Distresses , and wherein alone they reposed their confidence of success . These things might be confirmed by manifold Instances . ( 4 ) There is in them also made known what Interveniences and Disturbances in our course of Obedience may befall us , which yet ought not to make us utterly despond , and give over our Profession as fruitless and hopeless . I confess great Wisdom and Caution is to be used in the consideration of the sins and falls of the Saints under the Old Testament , that they be no way abused to give countenance unto sin , either before or after its Commission . We know not their Circumstances , their Light , their Grace , their Temptations , their Repentance , nor what was the Indulgence of God towards sinners , before the fulness of the Dispensation of Grace came by Jesus Christ. But this is certain in general , that if every great sin or fall , when any is overtaken therein by the overpowering of Temptations , were absolutely inconsistent with that course of Obedience which leads unto the Inheritance of the Promises , the Holy Ghost would not without any particular exception as to their persons , have recorded such things in the lives of them whom he proposeth for our Example . ( 5 ) The certain end of a Course of Holy Obedience is in them proposed unto us . All those holy Souls that are now at rest with God in Glory , as having inherited the Promises , were sometimes as we are , conflicting with Corruptions and Temptations , undergoing Reproaches and Persecutions , labouring in Duties and a constant course of Obedience unto God. If therefore we follow them in their Work , we shall not fail to partake with them in their Reward . VERSE 13 , 14 , 15 , 16. In the close of the foregoing Verse the Apostle expresseth the end of all his Exhortations , what they tended unto , and what would be the advantage of all that complied with them in Faith and Obedience . And this was the Inheriting of the Promises , or the enjoyment of the things promised by God , unto them that believe and obey . Of all that entercourse that is between God and sinners , the Promise on the part of God is the sole Foundation . Thereby doth God express his Goodness , Grace , Truth , and Soveraign Power unto men . Herein all supernatural Religion and all our concernments therein , are founded , and not on any thing in us . And on our part the Inheritance of the Promises in the effects of those holy Properties of God towards us , is the end of what we look for and aim at in all our Obedience . Wherefore the Apostle having arrived in the series of his Discourse unto the mention of this great period of his whole design , he stays awhile to consider and explain it in these Verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he promised unto him . V. L. Abrahae namque promittens ; For promising to Abraham . Most , Deus enim pollicitus Abrahae : for God promising unto Abraham , which expresseth the sense intended ; and that word , when , which we add , is included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ad verbum ; quoniam per neminem habuit majorem jurare . Seeing by none he had a greater to swear . V. L. Quoniam neminem habuit , per quem juraret majorem . Rhem. Because he had none greater by whom he might swear . Erasm. Bez. Cum non possit per quemquam majorem jurare . Ours : Because he could swear by no greater : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather quum than quoniam . To make up the sense , se may be added , none greater than himself . And so the Syriack reads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam non erat ipsi qui major prae se ut juraret per illum ; or in the Neuter Gender , majus and illud . Seeing there was nothing to him greater than himself that he might swear by it . All to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , juravit per semet ipsum . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He sware by his Soul ; which though it may be an Hebraisme , yet we shall find that God sometimes in his Oath makes mention of his Soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Syriack omits the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which yet are the only note of Asseveration in the words . The Vulgar Lat. renders it by nisi ; unless , which is retained by Erasmus , the sense whereof we shall afterwards enquire into . Certe , surely ; Arab. I have sworn assuredly . Benedicens , or benedicendo benedicam , blessing , I will bless . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he restrained his Spirit ; preserved himself by Faith from being hasty , or making haste . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; adeptus est , nactus est , assequutus est , obtinuit , consecutus est ; all which words are used by Interpreters . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he received . Promissum , promissionem , repromissionem ; He obtained the Promise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of men ; men of all sorts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Lat. Per majorem sui . Sui is added if not needlesly , yet barbarously . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Contradictionis , controversiae , litis , contentionis ; strife ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , finis , rather as Bez. Terminus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad confirmationem ; Eras. ad confirmandum ; juramentum , jusjurandum , adhibitum . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The true solution of every contention between them is by an Oath . Arab. A lawful Oath is the decision of every controversie between them . Verse 13 , 14 , 15 , 16. For when God made Promise to Abraham ; ( God promising unto Abraham ) because he could swear by no greater , he sware by himself , Saying , Surely blessing , I will bless thee , and multiplying I will multiply thee ; and so after he had patiently endured he obtained the Promise . For men verily swear by the greater , and an Oath for confirmation is to them an end of all strife . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For ; Expositors agree that this causal Connexion doth not infer a reason or enforcement of the preceding Exhortation unto Faith and directly : But it gives an account wherefore he proposed unto them the Examples of their Fore-fathers , as those who through Faith and Patience inherited the Promises . For that they did so really and truly he proves by an Instance above all exception , producing the Example of one which he knew would be most forcible and prevalent with them . It is evident that they by Faith and Patience obtained the Promise , for so did Abraham , the grounds whereof he particularly declares . But this in my Judgement compriseth not the whole scope and design of the Apostle in the Introduction of this Example . He hath yet a farther aim in it which we must enquire into . Wherefore ( 1 ) having carried on his paraenetical discourse concerning fruitfulness in Profession , with constancy in Faith and Patience , unto a Declaration of the end of all Graces and Duties , which is the enjoyment of the Promise , he takes occasion thence to declare unto them the nature of the Gospel , and the Mediation of Christ therein proposed unto them , unto constancy in the Faith and Profession whereof he had so exhorted them . To this end he lets them know that they were nothing but the Accomplishment of the great Promise made unto Abraham , which as themselves acknowledged to be the Foundation of all their hopes and expectations , so also that it had not been before perfectly fulfilled . In that Promise both the great blessing of Christ himself , and the whole work of his Mediation were included . Wherefore on this account doth he insist so largely on this Promise and the confirmation of it , and issueth his discourse in the Introduction of Christ according unto it . ( 2 ) He further designs to manifest that the Promise as to the substance of it belongs no less unto all Believers than it did to Abraham , and that all the benefits contained therein are by the Oath of God secured unto them all . There is in the words , observing as near as we can their order in the Text , in the distribution ; ( 1 ) The Person unto whom the Promises were made , and who is proposed for the example of the Hebrews , which is Abraham . ( 2 ) The Promise made unto him , which is that of Christ himself and the benefits of his Mediation . ( 3 ) The confirmation of that Promise by Oath of God ; God sware . ( 4 ) The especial nature of that Oath , God sware by himself . ( 5 ) The reason hereof , because he had none greater by whom he might swear . ( 6 ) The end of the whole on the part of Abraham ; He obtained the Promise by patient waiting or enduring . ( 7 ) The Assurance of the Promise on the part of God as confirmed by his Oath , by a general maxime of things among men , grounded on the Light of Nature and received in their universal practice ; For verily men swear by the greater , &c. 1. The Person to whom the Promise was made is Abraham . He was originally called Abram ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater excelsus , an high or exalted Father . God changed his Name upon the most signal Renovation of the Covenant with him into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham , Gen. 17. 5. The reason and added signification whereof is given in the next words ; for a Father of many Nations have I made thee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a multitude , and God now declaring that Abraham should not only be the Father of all the Nations that should proceed naturally from his Loyns , but of all the Nations of the world that should afterwards embrace and imitate his Faith , interserts the first letter of Hamon a multitude into his name , that it might be unto him a perpetual memorial of the Grace and Favour of God , as also a continual confirmation of his Faith in the Promises , the Truth and Power of God being always suggested unto him by the name that he had given him . Now Abraham was the most meet on many accounts to be proposed as an Example unto this people . For ( 1 ) Naturally he was the Head of their Families , their first peculiar famous progenitor , in whose Person that distinction from the rest of the world began , which they continued in throughout all their Generations ; and all men are wont to pay a great Reverence and Respect to such persons . ( 2 ) It was he who as it were got them their Inheritance which was first conveyed unto him , and they came in upon his Right . ( 3 ) Because the Promise now accomplished was first signally given unto him , and therein the Gospel declared , in the Faith whereof they are now exhorted to persevere . ( 5 ) The Promise was not given him meerly on his own account or for his own sake ; but he was singled out as a pattern and example for all Believers . And hence he became the Father of the Faithful , and Heir of the World. 2. That which is affirmed concerning this Person is , that God made Promise unto him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of the Nature of Divine Promises I have treated on Chap. 4. 1 , 2. In general they are express Declarations of the Grace , Goodness , Pleasure , and Purpose of God towards men for their good and advantage . That here intended was that for the substance of it God made unto Abraham , Gen. 12. 2 , 3. I will bless thee and make thy name great , and thou shalt be a blessing , and I will bless them that bless thee and curse them that curse thee : and in thee shall all the Families of the Earth be blessed . And this same Promise was confirmed unto him by the way of a Covenant , Chap. 15. 3 , 4 , 5. And more solemnly , chap. 17. 1 , 2 , 3 , 4 , 5 , 6. For chap. 15. it is only promised that he should have a natural Seed of his own , and that a Stranger should not be his Heir . But here his name is changed into Abraham , he is made Heir of the world , and many Nations are given in to be his spiritual Posterity . But because together with the Promise our Apostle designs to give an account and commendation both of the Faith and Obedience of Abraham , he calls not out that grant of this Promise which was preventing , renewing , and calling , antecedent unto all his Faith and Obedience , and communicative of all the Grace whereby he was enabled thereunto , as expressed chap. 12. but he takes it from that place where it was renewed and established unto him after he had given the last and greatest evidence of his Faith , Love , and Obedience , chap. 22. 16 , 17 , 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By my self have I sworn saith the Lord , for because thou hast done this thing , and hast not with-held thy Son , thine only Son ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That in blessing I will bless thee , and in multiplying I will multiply thy Seed . Thus God gave out unto him the fulness of the Promise by degrees . First he mentions only his own person without any Declaration how the Promise should be fulfilled in his Seed , Chap. 12. 2 , 3. Then he expresly adds the mention of his Seed in the way whereby the Promise should be accomplished , but no more , Chap. 15. 5. And at length he lets him know the extent of his Seed unto Believers of all Nations , chap. 17. 5. To all which a farther confirmation by the Oath of God , and the Extent of the Promise is added , Chap. 22. 15 , 16 , 17 , 18. So are we to embrace , and improve as he did the first dawnings of Divine Love and Grace . It is not full Assurance that we are first to look after , but wait for the confirmation of our Faith in compliance with what we have received ; If we either value not , or improve not in thankful Obedience the first Intimations of Grace , we shall make no progress towards greater enjoyments . And in the Apostles expression of this Promise we may consider , 1. The manner of the expression . 2. The nature and concernments of the Promise it self . In the manner of the expression there are the Affirmative particles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; certe , truly . They answer only directly unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew ; but the Apostle includes a respect unto what was said before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; In my self have I sworn . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , truly ; in way of an Asseveration , Job 34. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we render , Surely , it is meet to be said unto God I have born , I will not offend , and that properly . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of common use in the Greek Tongue in Assertory Oaths . So Demosthenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would destroy Philip. The Vulgar Latine renders it by nisi , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contrary to the sense of the Ancients , Chrysostome , Oecumenius , and Theophylact , as some of the Expositors of the Roman Church do acknowledge . But yet that manner of expression denotes a sense not unusual in the Scripture . For there is an Intimation in it of a reserved Condition rendring the saying ensuing a most sacred Oath . Unless I bless thee , let me not be trusted in as God , or the like . But the formality of the Oath of God is neither in Genesis nor here expressed ; only respect is had unto what he affirms , by my self have I sworn . Surely , undoubtedly . The Promise it self is expressed in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Blessing I will bless thee , and multiplying I will multiply thee . Our Apostle renders the words of Moses exactly , Gen. 22. 17. Only where it is said there , I will multiply thy Seed , he expresseth it by I will multiply thee , which is all one , or to the same purpose ; for he could be no way multiplied , but in his Seed ; and he proceedeth no farther with the words of the Promise , as being not concerned in what followeth . For although his Seed was actually multiplied , yet it was Abraham himself who was blessed therein . The Vulgar Latine in this place reads , Benedicens benedicam , blessing I will bless ; but in Genesis hath only benedicam and multiplicabo . Hence divers of the Roman Expositors , as Ribera , Tena and others , give sundry reasons why the Apostle changed the expression from what was used in Moses , where it is only said I will bless thee , into blessing I will bless thee . And which I cannot but observe , Schlictingius who followeth in this place the Exposition of Ribera , complies with him also in that Observation : aliis quidem verbis ( saith he ) promissionem hanc apud Mosem extulit : But all this is but the mistake of the Vulgar Interpreter on Gen. 22. For the words in the Original have the Reduplication rendered by the Apostle , which the Lxx also observe . And this Reduplication is a pure Hebraisme vehemently affirming the thing promised , and hath in it the nature of an Oath . It also intends and extends the matter promised . Blessing I will bless thee ; I will do so without fail , I will do so greatly without measure , and eternally without end . And this kind of Asseveration is common in the Hebrew , Gen. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day thou eatest thereof dying thou shalt dye ; thou shalt assuredly dye ; be certainly obnoxious unto Death ; it may be also that the double Death temporal and eternal is included therein . See Gen. 37. 33. 2 Kings 2. 23. 1 Sam. 23. 22. Josh. 24. 10. Jer. 23. 17. Dan. 11. 10. We have need of every thing that any way evidenceth the stability of Gods Promises to be represented unto us , for the encouragement and confirmation of our Faith. As God redoubled the word at the first giving out of the Promise unto Abraham for the strengthening of his Faith , so is the same here expressed by the Apostle that it might have the same effect upon us . And two things especially God seems to impress upon our minds in this vehemency of expression . ( 1 ) The sincerity of his Intentions without reserve . ( 2 ) The stability of his Purposes without alteration and change . It is to signifie both these , that such emphatical vehement expressions are used even among men , and both these Unbelief is apt to question in God. He that believeth not maketh God a liar , 1 Joh. 5. 10. He is a lyar who in his Promises intendeth not what his words signifie , but hath other reserves in his mind ; and he who having promised changeth without cause . Both these doth Unbelief impute to God , which makes it a sin of so hainous a nature . The first time God used this kind of Reduplication it was in his threatening of Death unto the Transgression of the Command , Gen. 2. 17. In the day thou eatest thereof dying thou shalt dye . And that which Sathan deluded our first Parents by , was in perswading them that there was not sincerity in what God had said , but that he had reserved to himself , that it should be otherwise . The Serpent said unto the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying ye shall not dye , Gen. 3. 4. But this being directly contrary unto what God had expresly affirmed , how could Sathan imagine that the Woman would immediately consent unto him against the express words of God ? Wherefore he useth this Artifice to prevail with her , that although God had spoken those words , yet he had a Reserve to himself that it should not be unto them indeed as he had spoken , ver . 5. By these means Unbelief entered into the world , and hath ever since wrought effectually in the same kind . There is no Promise of God so plainly expressed but Unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it , as that it doth not belong unto us . Most of these exceptions we gather from our selves , and were it not for them we suppose we could believe the Promise well enough . But the truth is , when we are called to believe , when it is our Duty so to do , when we pretend that we are willing and desirous to do so , were it not for such and such things in our selves , it is the sincerity of God in his Promises we all in question : and we think that although he proposeth the Promise unto us , and commandeth us to believe , yet it is not his intention and purpose that we should do so , or that we should be made partakers of the good things promised . By the purpose of God I do not here intend the Eternal purpose of his Will concerning the effects and events of things , about which we are called to exercise neither Faith nor Unbelief , until they are manifested . But the whole Rule of our Duty is in Gods Command , and the Faith required of us consists in this , that if we comply with what God prescribeth , we shall enjoy what he promiseth ; if we believe , we shall be saved . And herein to question the Truth or Sincerity of God , is an high effect of Unbelief . This distrust therefore God removes by the Reduplication of the word of the Promise , that we might know he was in good earnest in what he expressed . The like may be spoken concerning the stability of the Promises , with respect unto change , which because it must be particularly afterwards spoken unto , shall be here omitted . And these things we have need of . If we think otherwise we know little of the nature of Faith or Unbelief , of our own weakness , the efficacy of the Deceits of Sathan , or the manifold oppositions which rise up against believing . 2. For the Promise it self here intended or the matter of it , it may be considered two ways . ( 1 ) As it was personal unto Abraham , or as the Person of Abraham was peculiarly concerned therein . ( 2 ) As it regards all the Elect of God and their Interest in it ; of whom he was the Representative . As this Promise was made personally unto Abraham , it may be considered , ( 1 ) With respect unto what was Carnal , Temporal and Typical . ( 2 ) Unto what was Spiritual and Eternal typed out by those other things . As unto what was Carnal and Typical , the things in it may be referred unto two Heads . ( 1 ) His own temporal prosperity in this world . Gods Blessing is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an addition of good unto him that is blessed . So it is said Gen. 24. 1. God hath blessed Abraham in all things ; which is explained ver . 35. in the words of his Servant , The Lord hath greatly blessed my Master and he is become great , and he hath given him Flocks and Herds , Silver and Gold , God increased him in Wealth , Riches and Power until he was esteemed as a mighty Prince by the people among whom he dwelt , Gen. 23. 6. And this in the Blessing was a Type and Pledge of that full Administration of Grace and Spiritual things , which was principally intended . ( 2 ) What concerned his Posterity wherein he was blessed . And herein two things were in the Promise both expressed at large . ( 1 ) The greatness of their number ; They were to be as the Stars of Heaven or as the Sand by the Sea-shore ; that is , innumerable . ( 2 ) Their success and prosperity ; that they should possess the Gates of their Enemies ; which principally respected the mighty successes which they had and Conquests which they made under the conduct of Joshua and afterwards of David . In both these things were they Typical of the more numerous Subjects of the Kingdom of Christ , and of his spiritual Conquest for them and in them of all their spiritual Adversaries . See Luke 1. 70 , 71 , 72 , 73 , 74 , 75. In these two Branches of the Promise the Faith of Abraham was greatly exercised as unto the Accomplishment of them . For as unto the first or multiplication of his Posterity , though he lived after this about 70 years , yet he never saw any more than two persons , Isaac and Jacob that were interested in this Promise ; For although he had other Children and Posterity by them , yet in Isaac only was his Seed to be called , as to this Promise . He had therefore during his own days no outward visible pledge or appearance of its Accomplishment ; and yet however he lived and died in the Faith thereof . And as unto the latter , of their prosperity and success , he was told before , that they should be in Affliction and Bondage for 400 years . Yet looking by Faith through all these difficulties in its proper season , he inherited the Promise . And he was a great Example herein unto all Believers under the New Testament ; For there are many Promises remaining as yet unaccomplished , and which at present as in other Ages , seem not only to be remote from but as unto all outward means to be cast under an impossibility of accomplishment . Such are those as concerning the calling of the Jews , the coming in of the fulness of the Gentiles , with the enlargement and establishment of the Kingdom of Christ in this world . Concerning all these things , some are apt to despond , some irregularly to make haste , and some to reject and despise them . But the Faith of Abraham would give us present satisfaction in these things and assured expectation of their Accomplishment in their proper season . Secondly , The peculiar Interest of Abraham in this Promise as to the spiritual part of it may also be considered ; and hereof in like manner there were two parts . 1. That the Lord Christ should come of his Seed according to the flesh . And he was the first person in the world , after our first Parents , to whom in the order of nature it was necessary , to whom the Promise of the Messiah to spring from them was confirmed . It was afterwards once more so confirmed unto David , whence in his Genealogy he is said in a peculiar manner to be the Son of David , the Son of Abraham . For unto these two persons alone was the Promise confirmed . And therefore is he said in one place to be the Seed of David according to the Flesh , Rom. 1. 3. and in another , to have taken on him the Seed of Abraham , Heb. 2. 16. Herein lay Abrahams peculiar Interest in the spiritual part of this Promise , He was the first who had this priviledge granted unto him by especial Grace , that the promised Seed should spring from his Loyns . In the Faith hereof he saw the Day of Christ and rejoiced ; this made him famous and honourable throughout all Generations . 2. As he was thus to be the natural Father of Christ according to the flesh , whence all Nations were to be blessed in him or his Seed ; so being the first that received or embraced this Promise , he became the spiritual Father of all that do believe , and in them the Heir of the world in a spiritual Interest , as he was in his carnal Seed the Heir of Canaan , in a political Interest . No men come to be accepted with God but upon the account of their Faith in that Promise which was made unto Abraham , that is , in him who was promised unto him . And we may observe That , The Grant and Communication of spiritual Priviledges is a meer act or effect of Soveraign Grace . Even this Abraham who was so exalted by spiritual Priviledges , seems originally to have been tainted with the common Idolatrie which was then in the world . This account we have , Josh. 24. 2 , 3. Your Father dwelt on the other side of the Flood in old time , Terah the Father of Abraham , and the Father of Nachor , and they served other Gods. And I took your Father Abraham from the other side of the Flood . It is true , the charge is express against Terah only ; but it lying against their Fathers in general on the other side of the Flood , and being added that God took Abraham from the other side of the Flood , he seems to have been involved in the Guilt of the same sin whilst he was in his Fathers House and before his Call. Nor is there any account given of the least preparation or disposition in him unto the state and Duties which he was afterwards brought into . In this condition , God of his Soveraign Grace first calls him to the saving knowledge of himself , and by degrees accumulates him with all the Favours and Priviledges before mentioned . Hence in the close of his whole course he had no cause to glory in himself neither before God nor men , Rom. 4. 2. For he had nothing but what he gratuitously received . Indeed there were distances of time in the collation of several distinct Mercies and Blessings on him . And he still through the supplies of Grace which he received under every mercy , so deported himself , as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker . And this is the method of Gods communicating his Grace unto sinners . His first Call and Conversion of them is absolutely gratuitous . He hath no consideration of any thing in them that should induce him thereunto . Neither is there any thing required unto a condecency herein . God takes men as he pleaseth , some in one condition and posture of mind , some in another ; some in an open course of sin , and some in the execution of a particular sin , as Paul. And he indeed at the instant of his call was under the active power of two of the greatest hinderances unto Conversion that the heart of man is obnoxious unto . For first he was zealous above measure of the Righteousness of the Law , seeking earnestly for Life and Salvation by it ; and then he was actually ingaged in the persecution of the Saints of God. These two qualifications constant resting in Legal Righteousness , with rage and madness in persecution , than which there are not out of Hell more adverse principles unto it , were all the preparations of that Apostle unto converting Grace . But after that this Grace which is absolutely free and Soveraign is received , there is an order in Gods Covenant which for the most part he observeth in the communication of ensuing Graces and Priviledges ; namely , that Faith and Obedience shall precede the increase and enlargement of them . Thus was it with Abraham who received his last great signal Promise and Priviledge , Gen. 22. upon that signal Act of his Faith and Obedience in offering up his Son upon Gods Command . As it was with Abraham , so is it with all those who in any Age are made partakers of Grace or spiritual Priviledges . Secondly , The Promise here intended as to the spiritual part of it may be considered with respect unto all Believers ; of whom Abraham was the Representative . And two things are contained therein . 1. The giving and sending of the Son of God to take on him the Seed of Abraham . This was the life and soul of the Promise ; the ancient and first expressed regard of Divine Grace unto sinners . In thy Seed shall all the Nations of the Earth be blessed ; that is , the Seed of the Woman shall break the Serpents head . The Incarnation of the Son of God promised from the Foundation of the world , shall be fulfilled in thy Seed , he shall take on him the Seed of Abraham . So our Apostle argues , Gal. 3. 16. Now to Abraham and his Seed were the Promises made , he saith not unto Seeds as of many , but as of one , and thy Seed which is Christ. For the Promise which is made concerning Christ in one sense , is made unto him in another . As to the benefit and effects of the coming of Christ it was made concerning him unto Abraham and all his Seed , but as unto the first grant , intention and stability of the Promise it is made unto Christ himself , with respect unto that Everlasting Covenant which was between the Father and him , in his undertaking the work of Mediation . Or the Lord Christ may be considered either as the undertaker of the Covenant with God , and so the Promise was made unto him ; or as the Accomplishment of the terms of it for us , so the Promise was concerning him . 2. The nature of the benefit which is to be received by Christ thus promised ; and that in general is a Blessing , in thy Seed shall they be blessed . And two things are comprised in this Blessing , as the Springs of other mercies innumerable . The Promise of Christ himself was the fountain , and all other Promises were particular streams from it , especial Explications and Applications of that Promise . ( 1 ) The removal of the Curse of the Law which was come on all men by reason of sin . The Curse could not be removed but by a Blessing ; and that which doth it is the greatest of Blessings , as that was the greatest of Curses and Miseries . ( 2 ) The bringing in of a blessed Righteousness , on the account whereof we might be accepted with God. See Gal. 3. 13 , 14 , 15. Before we proceed we may observe two things in general concerning this Promise . ( 1 ) That this was the Life of the Church of the Old Testament , the Spring of its continuance unto its appointed season , which could never be dried up . How many times were that whole people , the posterity of Abraham , at the very brink of Destruction ? For sometimes they fell generally into such terrible provoking sins , as that their utter casting off might have been justly expected by Angels and men ; sometimes they were in the just Judgement of God given up unto such wasting Desolations in their Captivities , as that they were wholly like dry bones on the face of the Earth without hopes of a Resurrection . Yet mercy , patience , and power wrought through all and preserved them in a Church state until this Promise was accomplished . This it was alone , or the Faithfulness of God therein whence all their healing and recoveries did proceed . And when this Promise was once fulfilled , it was beyond the power of all the world to keep them unto their former condition . All depended on the issue of this Promise , in whose fulfilling all things were to be cast into a new mold and order . ( 2 ) This was that which preserved the Spirits of true Believers among them from ruining Despondencies in the times of the greatest Apostasies , Calamities , and Desolations of the People . They had this Promise still to plead , and rested therein , notwithstanding all the Interveniencies which oft-times seemed to render the case of that people very desperate . See their Faith expressed , Micah 7. 18 , 19 , 20. Isa. 7. 13 , 14 , 15. chap. 5. 3. Luke 1. 70 , 71 , 72 , 73. And I would hope there is mercy lies treasured in the Bowels of this Promise not yet brought forth toward the remainders of the Posterity of Abraham according to the Flesh. Who knows but that by virtue of the ingaged Love and Faithfulness of God declared in this Promise , these withered Branches may revive , and these dead bones rise again ? Our Apostle placeth the Hopes of it on this ground alone , that as touching the Election they were beloved ; they were beloved for the Fathers sake , Rom. 11. 28. As to Profession they were then vsibly falling off ; but as to Election , as to Gods purpose concerning them , the Love which he bare to their Fathers , ingaged unto Abraham in this Promise , will one day find them out , and bring them in unto a plentiful share in this Blessing . Wherefore on all accounts the Instance chosen by the Apostle was of singular use unto the Hebrews , and singularly suited unto their present condition . For as they received many Advantages from his personal Priviledges who was their Father according to the Flesh ; so they succeeded unto him in the spiritual part of the Promise ; and therefore as the like Duties of Faith and Obedience and Perseverance were required of them as of him , so they in the performance of them had assurance given them in his success , that they also should inherit the Promise . So the Apostle applies his discourse ver . 17 , 18. Where the Promise of God is absolutely ingaged , it will break through all Difficulties . and Oppositions unto a perfect Accomplishment . No Promise of God shall ever fail or be of none effect . We may fail or come short of the Promise by our Unbelief ; but the Promises themselves shall never fail . There have been great seasons of Trial in many Ages wherein the Faith of Believers hath been exercised to the utmost about the accomplishment of the Promises ; but the Faithfulness of God in them all hath hitherto been ever Victorious , and it will be so for ever . And this Trial hath arose partly from Difficulties and Oppositions , with all Improbabilities of their Accomplishment on rational accounts , or with respect unto visible means ; partly from a misunderstanding of the nature of the Promises , or of the season of their Accomplishment . Thus in the first great Promise given unto our Parents after the Fall , how soon was their Faith exercised about it . When they had but two Sons the one of them slew the other , and the survivor was rejected and cursed of God. From whom should now the promised Seed be expected to proceed and spring ? Is it not probable that they were oft-times ready to say , where is the Promise of his coming ? And yet indeed this which seemed to overthrow and disannul the Promise , was only a means of its farther confirmation . For the death of Abel upon his offering his acceptable Sacrifice , was a Type of Christ and his suffering in his mystical Body , 1 Joh. 3. 12. When the wickedness of the world was come unto that height and fulness that God would not spare , but destroyed all the Inhabitants of it excepting eight persons , the very destruction of the whole Race of mankind seemed to threaten an Annihilation of the Promise . But this also proved unto its confirmation . For after the Flood God established it unto Noah , accompanied it with a Covenant and gave a visible Pledge of his Faithfulness therein to abide for ever , Gen. 9. 11 , 12. For although that Covenant in the first place respected temporal things , yet as it was annexed unto the first Promise it represented and assured the spiritual things thereof , Isa. 54. 8 , 9 , 10. This great Promise was after limited unto the person of Abraham , namely , that from him should spring the blessed Seed . Yet after it was given unto him , many and many a year passed over him , before he saw the least hope of its Accomplishment . Yea he lived to see all natural ways and means of fulfilling it utterly to fail ; Sarahs Womb being dead and his Body also ; so that he was past and beyond all hope of having it fulfilled in the ordinary course of nature . And the Faith which he had in hope was against hope , Rom. 4. 18 , 19. Hence he complained that after all his long and wearisome Pilgrimage he went Childless , Gen. 15. 2. and fell into no small mistakes in the matter of Hagar and Ishmael . Yet after all , the Promise made its way unto its own Accomplishment . And by the signal victory it had herein against all oppositions , assured it self unto the Faith of all succeeding Generations , as is here expressed by the Apostle . Afterwards when the Promise was confined unto Isaac , by that word , in Isaac shall thy Seed be called , and Abraham now drawing apace towards the Grave , he is commanded to slay this Isaac and offer him in Sacrifice unto God. This indeed was the greatest appearance under the Old Testament of the absolute disannulling and frustration of the Promise . And Abraham had no relief for his Faith under this Trial , but only the Omnipotency of God , which could produce effects that he could no way apprehend , as raising of him up again from the dead , or the like . But this also proved in the issue so great a confirmation of the Promise , as that it never received any thing of the like nature , before nor after , until its actual accomplishment . For hereon was it confirmed by the Oath of God , whereof we shall treat immediately ; the Sacrifice of Christ illustriously represented , and an Instance given of the infallible victorious success of Faith whilst against all difficulties it adheres unto the Truth of the Promise . What was the condition with the Faith of the best of men when the Lord Christ was in the Grave ? At how great a loss they were , and how their Faith was shaken to the utmost , the two Disciples expressed unto the Lord Christ himself as they went to Emmaus , Luke 24. 21. We trusted that it had been he who should have redeemed Israel , and for what they had heard then reported of his Resurrection they said they were astonished at it , but could not arrive at any positive actings of Faith about it . And this befell them when they were speaking to Christ himself , in whom the Promise had received its full Accomplishment . After this also when the Gospel began to be preached in the world , it appeared that it was rejected by the generality of the Jews , and that they also thereon were rejected from being the people of God. This made a great hesitation in many about the Promise made unto Abraham concerning his Seed and Posterity , as though it were of none effect . For now when the full Accomplishment was declared , and innumerable persons came in unto a participation of it , those unto whom it was peculiarly made , neither would be , nor were sharers of it . This great Objection against the Truth of the Promise our Apostle lays down ; Rom. 9. 6. not as though the Word of God had taken none effect , in answer whereunto he spends the three ensuing Chapters . And he doth it by letting of us know that the Objection was grounded on a mistake of the Persons unto whom the Promise did belong ; which were not the whole carnal Seed of Abraham but only the Elect of them , and all Nations whatever . And there are yet Promises of God on Record in the Scripture not yet fulfilled , that will and do exercise the Faith of the strongest and most experienced Believers , concerning whose Accomplishment our Lord Jesus Christ says , When the Son of Man cometh , shall he find Faith in the Earth ? The Faith , hope and expectation of most will be at an end , before they are fulfilled ; and that because of the insuperable difficulties that seem to lye in the way of their Accomplishment . Such are those which concern the destruction of Antichrist , the calling of the Jews , the spreading of the Gospel unto all Nations , and the flourishing of the Church in Peace and Purity . These things as to all outward appearance seem as remote from Accomplishment , as they were the first day the Promise was given , and the difficulties against it increase continually . And yet notwithstanding the Promise shall break through all difficulties , at the end it shall speak and not lye ; The Lord will hasten it in its time , Isa. 20. 22. Before its proper time , its appointed season it will not be ; but then the Lord will hasten it that no opposition shall be able to stand before it . From this state of the Promises three things have fallen out . ( 1 ) That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised , which hath been to the singular advantage of the Church . For the exercise of Faith is that whereon the flourishing of all other Graces doth depend . And from hence hath there been a Treasure of fervent Prayers laid up from the beginning , which shall in their proper season have a fruitful return . In that Faith and Patience , in those Supplications and Expectations , wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise , hath God been exceedingly glorified ; as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require . ( 2 ) Hence it was that in most Ages of the Church there have been mockers and scoffers , saying , Where is the Promise of his coming , for since the Fathers fill asleep all things continue as from the beginning of the Creation , 2 Pet. 3. 4. The Fathers were they who received the Promises ; especially that of the coming of Christ. These they preached and declared , testifying that they would be accomplished , and that great alterations should be wrought in the world thereby . The sum of what they so declared was , That the Elect of God should be delivered , and that Judgement should be executed on ungodly men , by the coming of the Lord , Jude 14 , 15. But what now is become of these Fathers , with all their great Promises and Preachments upon them ? Things go on in the same course as they did in the beginning , and are like to do so to the end of the world ; what , we pray , is this Promise of his coming you have so talked of ? Such Scoffers have most Ages abounded withall ; and I think none more than that wherein our Lot is fallen . Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word , they scoff at all who dare to own an expectation thereof . ( 3 ) Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account . Some have feigned to themselves other things than God ever promised ; as the generality of the Jews looked for a carnal Rule , Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine . And it is to be feared that some are still sick of the same or like Imaginations . And some have put themselves on irregular courses for the Accomplishment of Promises , walking in the Spirit of Jacob and not of Israel . But whatever of this or any other kind may fall out by the unbelief of men , all the Promises of God are Yea and Amen , and will make their way through all difficulties unto an assured Accomplishment in their proper season . Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them . We find so many difficulties , so many oppositions , as that we are continually ready to call in question the Accomplishment of them ; and indeed few there are , that live in a comfortable and confident assurance thereof . In the times of Temptation , or when perplexities arise from a deep sense of the guilt and power of sin , and on many other occasions , we are ready to say with Sion , The Lord hath forsaken us , our way is passed over from him , as for our part we are cut off . In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy , and shall have its infallible Accomplishment , but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared . Again , Although there may be priviledges attending some Promises , that may be peculiarly appropriated unto some certain persons , yet the Grace of all Promises is equal unto all Believers . So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise , which we have before re-counted , Yet there is not the meanest Believer in the world , but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself . They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance . The next thing considerable in the words , is the especial confirmation of the Promise made to Abraham by the Oath of God. For God — when he could swear by no greater he sware by himself . And sundry things we must enquire into in this peculiar dispensation of God unto men , namely , in swearing to them . 1. The Person swearing is said to be God. God sware by himself . And ver . 17. in the Application of the Grace of this Promise unto Believers , it is said , that God interposed himself by an Oath . But the words here repeated are expresly ascribed unto the Angel of the Lord , Gen. 22. 15 , 16. And the Angel of the Lord called unto Abraham out of Heaven the second time , and said By my self have I sworn saith the Lord. So it is said before ver . 11. The Angel of the Lord called unto him out of Heaven and said Abraham ; and adds in the close of ver . 12. thou hast not with-held thy Son , thine only Son from me . He is called an Angel that speaks , but he still speaks in the name of God. Three things are insisted on to assoil this difficulty . ( 1 ) Some say that he spake as a Messenger and Ambassador of God in his name , and so assumed his Titles , although he was a meer created Angel : For so a Legate may do , and use the name of him that sends him . But I do not see a sufficient foundation of this supposition . An Ambassador having first declared that he is sent , and from whom , may act in the Name and Authority of his Master ; but not speak as if he were the same person . But here is no such Declaration made , and so no provision laid in against Idolatry . For when one speaks in the Name of God , not as from God , but as God , who would judge but Divine Honour and Religious Worship were due unto them , which yet are not unto Angels however gloriously sent or employed , Rev. 19. 10. chap. 22. 9. Wherefore ( 2 ) It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do . And those of this mind countenance their Opinion with those words used by him , ver . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord ; the words whereby the Prophets solemnly ushered in their messages . But yet neither will this solve the difficulty . For these words , saith the Lord , are often used in the third person , to express him unto us whom in all our Duties we regard , when God himself is introduced speaking . See Gen. 19. 24. Zech. 2. 8 , 9. And he who called unto Abraham the second time , ver . 15. is the same with him who first called unto him , ver . 11 , 12. and he speaks expresly in the name of God ; Thou hast not with-held thy Son from me . Besides in each place this Angel is said to speak from Heaven ; which expresseth the Glory of the person that spake . Where-ever God makes use of created Angels in messages unto the Children of men , he sends them unto the Earth ; but this speaking from Heaven is a description of God himself , Heb. 12. 25. Therefore ( 3 ) By this Angel no other Angel is to be understood , but the great Angel of the Covenant the second person of the Trinity , who thus appeared unto the Fathers under the Old Testament . See this proved at large in our Tenth Exercitation in the first Volume of our Exposition on this Epistle . He it was that spake and sware by himself . For when a meer Angel sweareth , he swears always by one greater than himself according to the rule of our Apostle in this place , Dan. 12. 17. Rev. 10. 5 , 6. Secondly , It may be enquired when God did thus swear : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; promising he sware . He did not first promise , and afterwards confirm it with his Oath . He gave his Promise and Oath together ; or gave his Promise in the way of an Oath . Yet are they distinctly considered , nor is it the meer vehemency of the Promise that is intended . For in the next Verse the Apostle calls the Promise and the Oath two things , that is , distinct from one another ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , two Acts of God. But although he hath respect principally unto that especial Promise which was given with an Oath , yet by the same Oath were all the Promises of this kind given before unto Abraham equally confirmed ; whence it may be applied unto all the Promises of God as it is in the following verses . That which is directly intended is that whereof the story is expressed , Gen. 22. ver . 15 , 16 , 17 , 18. upon his Obedience in offering up his Son. And this was the last time that God immediately and solemnly made Promise unto him after he had gone through all sorts of Trials and Temptations ( whereof the Jews give ten particular Instances ) and had acquitted himself by Faith and Obedience in them all . Thus did God in his infinite Goodness and Wisdom see good to give him the utmost assurance of the Accomplishment of the Promise , whereof in this Life he was capable ; And although it was an Act of Soveraign Grace , yet had it also the nature of a reward , whence it is so expressed , Because thou hast done this thing , and hast not with-held thy Son , thine only Son. Of the same nature are all those assurances of Divine Love and Grace , with the peace and joy that accompany them , which Believers do receive in and upon the course of their Obedience . Thirdly , The Expression of this Oath may be also considered . The Apostle only mentions the Oath it self , with respect unto the ancient Record of it , but expresseth not the formal terms of it . He sware by himself saying ; The Expression of it Gen. 22. 16. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; By my self have I sworn saith the Lord. And we may consider two things concerning the Oath of God. ( 1 ) Why he sware . ( 2 ) How he swears . For the first of these , whereas all the Oaths of God are in the confirmation of his Promises or his Threatenings , the reason and nature of those which respect his Threatenings hath been declared at large on chap. 3. And that which concerns the Promises will return unto us , ver . 17. where it must be spoken unto . 2. How he swears ; whrein also two things are comprised ; ( 1 ) The manner of his swearing , and ( 2 ) the Nature of his Oath . 1. The manner of swearing is twofold . ( 1 ) That which positively expresseth and ingageth what is sworn by ; and ( 2 ) That wherein an imprecation or execration is implyed or expressed . The first the Latines express by per ; per Deum ; the Greeks by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the same purpose ; The Hebrews prepose the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the thing sworn by . So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , by my self . Sometimes there is no expression to that purpose , only God affirms that he hath Sworn , for he is every way his own witness , 1 Sam. 3. 14. I have sworn unto the House of Eli. So Psal. 132. Isa. 14. 24. Sometimes he expresseth some of the Properties of his Nature , as Psal. 89. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juravi per sanctitatem meam ; I have sworn by my Holiness . So Amos 4. 2. By my self ; Jer. 22. 5. Isa. 45. 23. chap. 43. 13. By his right hand , and the arm of his strength ; Isa. 62. 8. By his great name ; Jer. 44. 23. By his Soul ; Jer. 51. 14. and by the excellency of Jacob ; Amos 8. 7. that is himself only . For all the holy Properties of God are the same with his Nature and Being . For that form of an Oath wherein an Imprecation is used , the expression of it is always Elliptical in the Hebrew Tongue , whereas other Languages abound with cursed and prophane Imprecations . And this Elliptical form of expression by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si , is often used by God himself , 1 Sam. 3. 14. I have sworn to the House of Eli ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Iniquity of the House of Eli be purged , Psal. 89. 36. I have sworn unto David by my Holiness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if I lye unto David . So also Psal. 95. 11. Psal. 132. 2 , 3. Isa. 14. 24. And this kind of expression is retained by our Apostle ; chap. 3. 12. To whom I sware in my wrath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if they shall enter into my Rest. As also it is made use of by our Saviour , Mark 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Verily I say unto you , if a sign shall be given unto this Generation . There is herein a Rhetorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where something for Honours or Reverence sake is restrained , silenced , and not uttered . As , if it be so , then let me not be trusted , believed or obeyed . Secondly , For the Nature of this Oath of God it consists in an express engagement of those Holy Properties whereby he is known to be God , unto the accomplishment of what he promiseth or threateneth . By his Being , his Life , his Holiness , his Power , is he known to be God ; and therefore by them is he said to swear , when they are all engaged unto the fulfilling of his word . Fourthly , There is a reason added why God thus sware by himself . It was because he had none greater whereby he might sware . And this reason is built upon this maxime ; That the Nature of an Oath consisteth in the Invocation of a Superiour in whose power we are . For two things we design in that Invocation of another . ( 1 ) A testimony to be given unto the Truth we assert . ( 2 ) Vengeance or Punishment of the contrary upon us . Wherefore we do ascribe two things unto him whom we invocate in an Oath . ( 1 ) An absolute Omnisciency , or Infallible knowledge of the Truth or Falshood of what we assert . ( 2 ) A Soveraign Power over us , whence we expect Protection in case of Right and Truth , or Punishment in case we deal falsly and treacherously . And this respect unto punishment is that alone which gives force and efficacy unto Oaths among mankind . There is a Principle ingrafted in the minds of men by Nature , that God is the supream Rector , Ruler and Judge of all men and their Actions ; as also that the Holiness of his Nature with his Righteousness as a Ruler and Judge , doth require that Evil and Sin be punished in them who are under his Government . Of his Omnipotent power also , to punish all sorts of Transgressors , the highest , greatest , and most exempt from humane Cognizance , there is an alike conception and presumption . According as the minds of men are actually influenced by these Principles , so are their Oaths valid and useful and no otherwise . And therefore it hath been provided that men of profligate lives , who manifest that they have no regard unto God nor his Government of the world , should not be admitted to give Testimony by Oath . And if instead of driving all sorts of persons , the worst , the vilest of men on sleight or light , or no occasions , unto swearing , none might be in any case admitted thereunto , but such as evidence in their Conversations , such a regard unto the Divine Rule and Government of the world as is required to give the least credibility unto an Oath , it would be much better with humane Society . And that in-road which Atheisme hath made on the world in these latter Ages , hath weakened and brought in a laxation of all the Nerves and Bonds of Humane Society . These things belong unto the Nature of an Oath amongst men , and without them it is nothing . But wherefore then is God said to swear , who as the Apostle speaks , can have no greater to swear by , no Superiour unto whom in swearing he should have respect ? It is because as to Infinite Omniscience , Power and Righteousness , the thing respected in an Oath , God is that Essentially in and unto himself , which he is in a way of external Government unto his Creatures . Wherefore when he will condescend to give us the utmost security and assurance of any thing which our Nature is capable of antecedent unto actual enjoyment , in and by the express ingagement of his Holiness , Veracity and Immutability , he is said to swear or to confirm his Word with his Oath . The end and use of this Oath of God is so fully expressed ver . 17. that I must thither refer the consideration of it . Ver. 15. The Event of this Promise giving , and Oath of God on the part of Abraham is declared . And so after he had patiently endured he obtained the Promises . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And so ; This was the way and manner of Gods dealing with him , and this was the way on the other side how he carried it towards God. And the manner of his deportment or the way whereby he attained the end proposed , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He patiently endured ; after he had patiently endured , or rather patiently enduring . The word hath been spoken unto before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimus , lentus , tardus ad iram . One that is not quickly provoked , not easily excited unto Anger , hasty Resolutions , or any distempered passion of mind . And sundry things are intimated in this word . 1. That Abraham was exposed to Trials and Temptations about the Truth and Accomplishment of this Promise . If there be not difficulties , provocations and delays in a business , it cannot be known whether a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no , he hath no occasion to exercise this Longanimity . 2. That he was not discomposed or exasperated by them so as to wax weary , or to fall off from a dependance on God. The Apostle explains fully the meaning of this word , Rom. 4. 18 , 19 , 20 , 21. Against Hope he believed in Hope , that he might become the Father of many Nations ; according unto that which was spoken , so shall thy Seed be . And being not weak in Faith , he considered not his own Body now dead , when he was about an hundred years old , neither yet the deadness of Sarahs Womb ; He staggered not at the Promise of God through Unbelief , but was strong in Faith giving Glory to God. And being fully perswaded that what he had promised he was able also to perform . Continuing in a way of Believing , as trusting to the Veracity and Power of God against all Difficulties and Oppositions was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or patient endurance . 3. That he abode a long season in this state and condition , waiting on God and trusting unto his Power . It is not a thing quickly tried whether a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that will patiently endure or no. It is not from his Deportment under one or two Trials , that a man can be so denominated . The whole space of time from his first call to the day of his death , which was just an hundred years , are here included . Wherefore this word expresseth the Life and Spirit of that Faith of Abraham , which is here proposed to the Hebrews as their Example . ( 2 ) The end of the whole was , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; compos factus est Promissionis ; obtinuit Promissionem ; He obtained or enjoyed the Promise . Sundry Expositors refer this obtaining of the Promise to the Birth of Isaac , a Son by Sarah , which he so long waited for and at length enjoyed ; for this was the principal Hinge whereon all other priviledges of the Promises did depend . But Isaac was upwards of 20 years old , at that time when the Promise was confirmed by the Oath of God , which the Apostle hath respect unto . It cannot therefore be that his Birth should be the thing promised . Besides he twice informs us , chap. 11. ver . 13 , 19. that the Ancient Patriarchs among whom he reckoneth Abraham as one , received not the Promises . That which he there intends is their full Accomplishment in the actual exhibition of the promised Seed . It is not therefore a full actual enjoyment of the thing promised that is here intended , as it would be , if it respected only the Birth of Isaac . Wherefore Abrahams obtaining the Promise was no more but his enjoyment of the Mercy , Benefit , and Priviledge of it , in every state and condition , whereof in that state and condition he was capable . If therefore we take a view of the Promise as it was before explained , we shall see evidently how Abraham obtained it , that is , how it was every way made good unto him , according as the nature of the thing it self would bear . For as unto his own personal Blessing whether in things Typical or Spiritual , he obtained or enjoyed it . As things were disposed in the Type , he was blessed and multiplied in that increase of Goods and Children which God gave unto him . Spiritually he was justified in his own person , and therein actually enjoyed all the Mercy and Grace which by the promised Seed , when actually exhibited , we can be made partakers of . He who is freely justified in Christ , and therewithall made partaker of Adoption and Sanctification , may well be said to have obtained the Promise . And hereon dependeth Eternal Glory also , which our Apostle testifieth that Abraham obtained . For that part of the Promise , that he should be the Heir of the world , and the Father of all that Believe , it could not be actually accomplished in his own days ; wherefore therein he obtained the Promise in the assurance he had of it , with the Comfort and Honour which depended thereon . As a pledge of all these things he saw the posterity of Isaac , in whom they were all to be fulfilled . Some things therefore there were in the Promises which could not be actually accomplished in his days ; such were the Birth of the Blessing Seed , the numerousness and prosperity of his Children according to the Flesh , the coming in of a multitude of Nations to be his Children by Faith. These things he obtained in that assurance and comfortable prospect which he had of them through believing . They were infallibly and unchangeably made sure unto him , and had their Accomplishment in their proper season , Isa. 60. 22. And we may observe that , 1. Whatever difficulty and opposition may lye in the way , patient endurance in Faith and Obedience will infallibly bring us unto the full enjoyment of the Promises . 2. Faith gives such an interest unto Believers in all the Promises of God , as that they obtain even those Promises , that is , the benefit and comfort of them , whose actual Accomplishment in this world they do not behold . Ver. 16. For men verily swear by the greater , and an Oath for confirmation is to them an end of all strife . The Apostle in these words confirms one part of his Intention , of the stability of a Divine Promise confirmed with an Oath , by a general maxime concerning the Nature and Use of an Oath among men ; and withall makes a transition into the second part of his Discourse ; or the Application of the whole unto the use of them that Believe . And therefore sundry things , an Observation whereof will give us the sense and explication of them , are to be considered . As , 1. The Reason why God in his gracious Condescension unto our Infirmities is pleased to confirm his Promise with an Oath , is introduced by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , which gives an account of what was spoken ver . 13. and the reason intended consists herein ; That by the Light of Nature witnessed unto by the common consent and usage of mankind , the ultimate , supream and most satisfactory way of giving assurance unto , or confirming what is spoken , or promised , is by an Oath . And the Apostle argueth not meerly from what men do by common consent as it were among themselves , but what the Law and Order of all things , in subjection unto God , doth require . For whereas men do or ought to acknowledge his supream Rule and Government over all , when their own rights and concerns cannot be determined and peaceably fixed by reason or testimony , or any other Instrument whereof they have the use , it is necessary that an Appeal be made unto God for his Interposition , wherein all must acquiesce . This therefore being amongst men the highest assurance and ultimate determination of their thoughts , the holy God intending the like assurance in Spiritual things confirms his Promise by his Oath , that we may know from what we centre in as to our own occasions , that there can be no accession of security made thereunto . 2. There is in the words the internal manner and form of swearing amongst men , they swear by a greater , a Nature above them , superiour unto them , in whose power and at whose disposal they are ; which hath been spoken unto . 3. The use of an Oath among men is declared ; and therein ( 1 ) The subject matter of it , or what is the occasion and subject which it respects . And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have rendered strife ; contradiction between two or more . When one party avers one thing , and another another , and no evidence ariseth from the matter controverted about , nor any of its circumstances , there must of necessity be amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an endless strife , and mutual contradiction , which would quickly bring all things to violence and confusion . For if in matters of great concernment and especial Interest , one man positively asserts one thing , and another another , and no Evidence arise from circumstances to state aright the matter in difference , it must come to Force and War , if there be no other way of bringing all parties unto an Acquiescency ; for he who hath peremptorily asserted his right will not afterwards voluntarily forego it , not only because of the loss of his just claim as he apprehends , but also of his Reputation , in making an unjust claim thereunto . In such cases an Oath is necessary unto the Government and Peace of mankind , as without which strifes must be perpetuated , or ended by force and violence . This the Apostle respects when he saith , an Oath amongst men is an end of strife . There is therefore unto a lawful Oath required , ( 1 ) A just occasion , or a strife amongst men otherwise undeterminable . ( 2 ) A lawful Rule , or Government with power to propose , and to judge about the difference on the Evidence thereof ; or a mutual consent of persons concerned . ( 3 ) A solemn Invocation of God , as the supream Governour of the world , for the interposition of his Omniscience and Power , to supply the defects and weaknesses that are in the Rules and Rulers of humane Society . 4. This brings in the end of an Oath among men , and that is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , to put bounds and limits to the Contentions and mutual contradictions of men , about Right and Truth not otherwise determinable , to make an end of their strife . 5. The way whereby this is done is by interposing the Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the avowing of the truth , rendering it firm and stable in the minds of men which did before fluctuate about it . If this be the nature , use , and end of an Oath amongst men , if under the conduct of natural Light , they thus issue all their differences and acquiesce therein ; certainly the Oath of God wherewith his Promise is confirmed , must of necessity be the most effectual means to issue all differences between him and Believers , and to establish their Souls in the Faith of his Promises , against all oppositions , difficulties and temptations whatever , as the Apostle manifests in the next Verses . As these words are applied unto , or used to illustrate the state of things between God and our Souls , we may observe from them , ( 1 ) That there is , as we are in a state of Nature , a strife and difference between God and us . ( 2 ) The Promises of God are gracious proposals of the only way and means for the ending of that strife . ( 3 ) The Oath of God interposed for the confirmation of these Promises is every way sufficient to secure Believers , against all Objections and Temptations , in all Streights and Trials , about Peace with God through Jesus Christ. But there is that in the words absolutely considered which requires our further enquiry into , and confirmation of the Truth therein . There is an Assertion in them , that men use to swear by the greater , and thereby put an end unto strife and contentions between them . But it may yet be enquired whether this respects matter of Fact only , and declare what is the common usage among men ; or whether it respect Right also , and so expresseth an approbation of what they do ; And moreover whether upon a supposition of such an Approbation , this be to be extended to Christians , so that their swearing in the cases supposed be also approved . This being that which I affirm with its due limitation , I shall premise some things unto the understanding of it , and then confirm its truth . An Oath in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there are two things observable about it : ( 1 ) That the Verb to Swear , is never used but in Niphal a passive Conjugation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And as some think this doth intimate that we should be passive in swearing , that is , not to do it unless called , at least from circumstances compelled thereunto ; so moreover it doth , that he who swears hath taken a burden on himself , or binds himself to the matter of his Oath . And it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven ; because as some think an Oath ought to be before many Witnesses . But seven being the sacred , compleat or perfect number , the name of an Oath may be derived from it , because it is appointed to put a present end unto differences . The Greek calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it signifies to bind or strengthen . For by an Oath a man takes a Bond on his Soul and Conscience that cannot be loosed ordinarily . And the Latine words , juro and jusjurandum , are plainly derived from jus ; that is , Right and Law. It is an Assertion for the confirmation of that which is right , and therefore loseth its nature and becometh a meer prophanation when it is used in any other case but the confirmation of what is just and right . And the nature of an Oath consists in a solemn confirmation of what we affirm or deny by a Religious Invocation of the Name of God , as one that knoweth and owneth the Truth which we affirm . As far as God is thus invocated in an Oath it is part of his Worship , both as required by him and as ascribing Glory to him . For when a man is admitted unto an Oath , he is as it were so far discharged from an earthly Tribunal , and by common consent betakes himself to God , as the sole Judge in the case . By what particular expression this Appeal unto God and Invocation of him is made , is not absolutely necessary unto the nature of an Oath to determine . It sufficeth that such expressions be used as are approved and received signs of such an Invocation and Appeal among them that are concerned in the Oath : only it must be observed that these signs themselves are natural and not Religious unless they are approved of God himself . Where any thing pretends to be of that nature , the Authority of it is diligently to be examined . And therefore that custom which is in use amongst our selves , of laying the hand on the Book in swearing , and afterwards kissing of it , if it be any more but an outward sign which custom and common consent hath authorised to signifie the real taking of an Oath , it is not to be allowed . But in that sense , though it seem very inconvenient , it may be used until somewhat more proper and suited unto the Nature of the Duty may be agreed upon , which the Scripture would easily suggest unto any who had a mind to learn. The necessary qualifications of a lawful and a solemn Oath are so expressed by the Prophet as nothing need to be added to them , nothing can be taken from them , Jer. 4. 2. Thou shalt swear the Lord liveth , that is , interpose the name of the living God , when thou swearest , in Truth , in Judgement and in Righteousness . ( 1 ) Truth is required in it , in opposition unto falshood and guile . Where this is otherwise , God is called to be a Witness unto a lye ; which is to deny his Being . For he whom we serve is the God of Truth , yea Truth it self Essentially . ( 2 ) It must be in Judgement also that we swear ; not lightly , not rashly , not without a just cause , that which is so in it self , and which appears unto us so to be ; or by Judgement the contest it self unto whose determination an Oath is interposed , may be intended . Thou shalt swear in such a case only as wherein something of weight comes to be determined in Judgement . Without this qualification swearing is accompanied with irreverence and contempt of God , as though his Name was to be invocated on every slight and common occasion . ( 3 ) In Righteousness we must also swear , which respects the matter and end of the Oath , namely , that it be Right and Equity which we intend to confirm ; or else we avouch God as giving countenance unto our wickedness and injustice . These things being premised I do affirm , That where matters are in strife or controversie among men , the peace and tranquillity of humane Society in general , or particular , depending on the right determination of them , it is lawful for a Christian or a Believer being lawfully called to confirm the truth which he knows by the interposition or invocation of the Name of God in an Oath , with this design to put an end unto strife . For our Apostle in this place doth not only urge the common usage of mankind , but he layeth down a certain maxime and principle of the Law of Nature whose exercise was to be approved amongst all . And if the practice hereof had not been lawful unto them unto whom he wrote , that is , Christians who obeyed the Gospel , he had exceedingly weakened all that he had designed from his Discourse concerning the Oath of God by shutting it up with this Instance , which could be of no force unto them , because in that which was unlawful for them to practise , or to have an experience of its efficacy . Wherefore I shall manifest these two things , ( 1 ) That a solemn Oath is a part of the natural Worship of God which the Light of Nature leads unto , and is not only lawful , but in some cases a necessary Duty unto Christians and positively approved by God in his Word . ( 2 ) That there is nothing in the Gospel that doth contradict or controul this Light of Nature and Divine Institution , but there is that whereby they are confirmed . For the first we have the Example of God himself , who as we have seen is said sundry times to swear , and whose Oath is of signal use unto our Faith and Obedience . Now if men had not had a sense and understanding of the Nature , Lawfulness , and Obligation from the Light of Nature of an Oath , this would have been of no use nor signification unto them . It is true that God did expresly institute the Rite and Use of swearing in Judgement among his people at the giving of the Law , and gave directions about the causes , manner , and form of an Oath , Deut. 6. 16. chap. 13. 20. Exod. 22. 8. from thence the use of an Oath and consequentially of the Oath of God might be known . But the most solemn swearing of God was before the Law , as in that Instance which our Apostle insists upon of his Oath unto Abraham . The Nature and Force hereof could no otherwise be discovered but by the Light of Nature , wherein God farther enlightened and instructed men by his own Example . 2. In compliance herewith , holy men and such as walked with God before the giving of the Law , did solemnly swear when occasion did require it , and they were lawfully called . So Abraham sware to Abimelek , Gen. 21. 15. and gave an Oath unto his Servant , Gen. 24. 3. 9. So Jacob sware with Laban , Gen. 31. 52. And Joseph sware unto his Father , Gen. 47. 31. And these had no respect unto any legal Institution , so that their practice should be thought to be reproved in those passages of the Gospel which shall be mentioned afterwards . 3. That Oaths were in use and approved of under the Law and the Administration thereof , is not by any denied , and they are commended who did solemnly practice according to the Command . Isa. 65. 16. Psal. 63. 12. which of it self doth sufficiently evidence that there is no evil in the nature of it ; for God did never permit much less approve any thing of that kind . And those who judge an Oath to be unlawful under the New Testament , do suppose that the Lord Christ hath taken away the principal Instrument of humane Society , the great means of preserving Peace , Tranquillity and Right , though in its own Nature good and every way suited to the Nature of God and man. 4. There is in the New Testament nothing against this practice , yea there is much to confirm it , although considering the foundations whereon it is built , it is sufficient that there is not any thing in the Gospel contrary unto it , as it was a positive Institution , nor can be any thing in the Gospel contrary unto it as it is a dictate of the Light of Nature . But ( 1 ) That Prophecy Isa. 45. 23. doth belong and is expresly applied unto Believers under the New Testament . I have sworn by my self , the word is gone out of my mouth in Righteousness , and shall not return , that unto me every knee shall bow , every tongue shall swear . See Rom. 14. 11. This hath respect unto what God had of old prescribed , Deut. 6. 13. Thou shalt fear the Lord thy God and serve him , and shalt swear by his Name . This now saith the Prophet shall in the days of the Gospel be observed throughout the world , which it could not be in case it were not lawful for Christians in any case to swear by that holy Name . And that in like manner is a promise concerning the Calling and Conversion of the Gentiles under the New Testament , Jer. 12. 16. And it shall come to pass if they will diligently learn the ways of my people to swear by my Name , the Lord liveth ( as they caused my people to swear by Baal ) then shall they be built in the midst of my people ; Now this can be no direction , no encouragement unto the Converts of the Gentiles , if it be not lawful for them so to swear , if it be not their Duty when lawfully called thereunto . Yea if God promiseth that they shall swear by his Name , and the Gospel should forbid them so to do , where should they find rest and assurance unto their Obedience . 2. The Apostle Paul doth solemnly swear unto the truth of his own Affirmations concerning himself , and his sincerity in them , Rom. 9. 1. 2 Cor. 1. 23. It was not concerning any Doctrines he taught that he did swear . They needed no confirmation by his Oath ; as deriving all their Authority and Assurance from Divine Revelation . But it was concerning his own heart and purpose , whereof there might be much doubt and hesitation , yea presumption contrary to the truth ; when yet it was of great concernment to the Church to have them truly known and stated . And in this case he confirms his Assertion by an Oath , which wholly takes off all pretence of a general Rule , that an Oath is unlawful under the New Testament , with those who will not make the Apostle a Transgressor . 3. Had an Oath been unlawful under the New Testament God would not have continued the use of it in any kind , lest Christians should thereby be drawn to act against the Rule and his Command . But this he did in that of the Angel , who lifted up his hand unto Heaven and sware by him who liveth for ever and ever , Rev 10. 5 , 6. To give a great and an approved example of that which in no case we may imitate , doth not become the Wisdom of God , and his Care towards his Church . Add unto all these considerations the express Approbation given in this place by our Apostle unto the practice of solemn swearing among men to confirm the truth , and to put an end unto strife , and the lawfulness of an Oath will be found sufficiently confirmed in the New Testament as well as the Old. There are two places in the New Testament which are usually pleaded in opposition unto this Liberty and Duty . The first is in the words of our Saviour , Matth. 5. 33 , 34 , 35 , 36 , 37. Ye have heard that it hath been said of old time , Thou shalt not forswear thy self , but thou shalt perform unto the Lord thine Oath . But I say unto you , Swear not at all , neither by Heaven for it is Gods Throne , nor by by Earth for it is his Foot-stool , neither by Hierusalem for it is the City of the great King , neither shalt thou swear by thy Head , because thou canst not make one hair white or black : but let your Communication be yea , yea , nay , nay , for whatsoever is more than these , cometh of evil . And unto these words of our Saviour the Apostle James hath respect chap. 5. 12. But above all things , my Brethren , swear not , neither by Heaven , neither by Earth , neither by any other Oath , but let your yea be yea , and your nay be nay , lest you fall into Condemnation . Answ. It is evident that this place of James is derived from , and hath respect unto the words of our Saviour ; it being an express Inculcation of his Precept and Direction on the same reason . The same Answer therefore will serve both places , which will not be difficult from the observation of the Reasons and Circumstances of our Saviours discourse . And to this end we may observe , ( 1 ) That all things prohibited by our Saviour in that Sermon to the Jews , were in themselves and by virtue of the Law of God antecedently unlawful . Only whereas the Pharisees by their Traditions and false Interpretations of the Scripture in a compliance with their own wickedness and covetousness , had perswaded the body of the Church , and brought them into the practice of much lewdness and many sins ; and by their Ignorance of the true spiritual nature of the Law , had led men unto an Indulgence unto their internal Lusts and Corruptions , so they break not forth into open practice ; our Saviour rends the veil of their Hypocrisie , discovers the corruption of their Traditions and Interpretations of the Law , declares the true Nature of sin , and in sundry Instances shews how and wherein by these false glosses , the body of the people had been drawn into Soul-ruining sins , whereby he restored the Law , as the Jews speak , unto its pristine Crown . Let any of the particulars mentioned by our Saviour be considered , and it will be found that it was before unlawful in it self , or declared so in the positive Law of God. Was it not evil , to be angry with a Brother without a cause , and to call him Racha and Fool , ver . 22. was it not so to look on a woman to Lust after her , or were such unclean desires ever innocent ? That therefore which is here prohibited by our Saviour , Swear not at all , was somewhat that was even then unlawful , but practised on the false glosses of the Pharisees upon the Law. Now this was not solemn swearing in Judgement and Righteousness , which we have proved before not only to have been lawful , but appointed expresly by God himself . ( 2 ) Our Saviour expresly limiteth his Precept unto our Communication , Let your Communication be yea , yea , nay , nay , ver . 37. There was then amongst men , and that countenanced by the Pharisees , a cursed way of mixing Oaths with mens ordinary Communication . This blasphemous wickedness , as it was a direct violation of the Third Commandment , so it was frequently rebuked by the Prophets . But as other publick sins , it grew and increased among the people until their corrupt leaders in compliance with them , began to distinguish what Oaths in common Communication were lawful , and what were unlawful , what were obligatory and what were not . To eradicate this cursed practice our Saviour gives this general Prohibition unto all that would be his Disciples , Swear not at all , that is , in Communication , which is the first design of the Third Commandment . And as there is nothing which more openly proclaims a Contempt of Christ and his Authority among many who would be esteemed Christians than their ordinary customary swearing and Cursing by the Name of God , and other Hellish Imprecations which they have invented in their daily Communication ; so possibly the observation of the greatness of that evil , its extent and incurableness , hath cast some on the other extream . But it is no property of a wise man by avoiding one extream , to run into another . ( 3 ) The Direction and Precept of our Saviour , is given in direct opposition unto the corrupt Glosses and Interpretations of the Law introduced by Tradition , and made Authentick by the Authority of the Pharisees . This is evident from the express Antithesis in the words , You have heard what hath been said of old time , but I say unto you : Now these were two , ( 1 ) That there was no evil in an Oath at any time , but only in swearing falsly . This they gathered , ( as they fathered their most absurd apprehensions on some pretext of Scripture ) from Deut. 19. 12. Ye shall not swear by my Name falsly , neither shalt thou prophane the Name of thy God. From hence they concluded that Gods Name was not prophaned in swearing , unless a man sware falsly , that is , forsware himself . And this also they restrained principally unto promises by Oaths , or Vows to be performed unto God , which turned to their Advantage who had the disposal of things sacred and devoted . This they judged to comprise the whole of the Prohibition in the Third Commandment , but most falsly , and unto the hazard of the Souls of men . For not only the using or interposition of the Name of God in a false matter which is Perjury , but also the using of it in vain , that is , without just cause , or reason , or call , lightly and vainly , is expresly forbidden . Herein our Saviour interposeth his Divine Interpretation , and in opposition unto the corrupt exposition of the Pharisees , declares that not only false swearing by the Name of God in Judgement or otherwise is forbidden in the Command ; but also that vain interposition of the Name of God in our Communication is utterly prohibited . And it is hence evident unto me , that no man ought voluntarily to take an Oath unless the matter in controversie be undeterminable without it , and the Authority be lawful that requires it . ( 2 ) Aiming to comply with the Lusts and Corruptions of men , ( as the great Artifice of all false Teachers consists in the accommodation of Doctrines to the blindness and prevalent sins of men ) they had found out a way how they might swear , and swear on without the guilt of Perjury , did they swear never so falsly ; And this was not to swear by the Name of God himself , which if they did and sware falsly , they were perjured , but by the Heavens , or by the Earth , or Hierusalem , or the Temple , or the Altar , or their own Heads ; for such kind of Oaths and Execrations were then , as also now in use in the ordinary Communication of men . But herein also the filthy Hypocrites had a further reach , and had insinuated another pestilent Opinion into the minds of men , tending to their own advantage . For they had instructed them , that they might freely swear by the Temple , but not by the Gold of it , and by the Altar , but not by the Gift that was upon it , Matth. 23. 16 , 17 , 18 , 19. For from the Gold offered in the Temple , and the Gift brought unto the Altar , did advantage arise unto these covetous Hypocrites , who would therefore beget a greater veneration in the minds of men towards them , than to the express Institutions of God themselves . In opposition unto this corruption our Saviour declares , that in all these things there is a tacit respect unto God himself ; and that his Name is no less prophaned in them , than if it were expresly made use of . These are the things alone which our Saviour intendeth in this Prohibition ; namely , The Interposition of the Name of God in our ordinary Communication , without cause , call , warrant , or Authority , when no necessity requireth us thereunto ; where there is no strife otherwise not to be determined , or which by consent is to be ended ; And the usage of the names of Creatures Sacred or Common in our Oaths without mentioning of the Name of God. And there are two Rules in the Interpretation of the Scripture which we must in such cases always carry along with us . ( 1 ) That universal Affirmations and Negations are not always to be universally understood , but are to be limited by their occasions , circumstances and subject matter treated of . So where our Apostle affirms , that he became all things unto all men ; If you restrain not the Assertion unto things indifferent , false conclusions may be drawn from it , and of evil consequence . So is the Prohibition of our Saviour here to be limited unto rash and temerarious swearing ; or it would be contrary to the Light of Nature , the Appointment of God , and the Good of Humane Society . ( 2 ) It is a rule also of use in the Interpretation of the Scripture ; That where any thing is prohibited in one place , and allowed in another , that not the thing it self absolutely considered is spoken unto , but the different modes , causes , ends and reasons of it are intended . So here in one place swearing is forbidden , in others it is allowed , and examples thereof are proposed unto us ; wherefore it cannot be swearing absolutely , that is intended in either place ; but rash causeless swearing is condemned in one , and swearing in weighty causes , for just ends , with the properties of an Oath before insisted on , is recommended and approved in the other . I shall shut up the discourse with three Corollaries from it . ( 1 ) That the custom of using Oathes , Swearing , Cursing or Imprecation in common Communication , is not only an open transgression of the Third Commandment which God hath threatened to revenge , but it is a practical Renunciation also of all the Authority of Jesus Christ who hath so expresly interdicted it . ( 2 ) Whereas swearing by the Name of God in Truth , Righteousness and Judgement is an Ordinance of God for the end of Strife amongst men ; Perjury is justly reckoned among the worst and highest of sins , and is that which reflects the greatest dishonour on God , and tendeth to the ruine of Humane Society . ( 3 ) Readiness in some to swear on sleight occasions , and the ordinary Impositions of Oaths on all sorts of persons , without a due consideration on either hand of the Nature , Ends and Properties of lawful swearing , are Evils greatly to be lamented , and in Gods good time among Christians will be reformed . VERSE 17 , 18 , 19 , 20. In this last part of the Chapter two things are further designed by the Apostle . ( 1 ) An Explication of the purpose and end of God in his Promise , as it was confirmed by his Oath ; and therewithall and from thence he makes Application of the whole unto all Believers , seeing the mind and will of God was the same towards them all , as they were towards Abraham to whom the Promise so confirmed was made in particular . ( 2 ) A confirmation of the whole priviledge intended by the Introduction of the Interposition of Christ in this matter ; and this is expressed in a Transition and return unto his former discourse concerning the Priesthood of Christ. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quo , qua in re , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc , quapropter . Some have respect unto the thing it self spoken of , some unto the reasons of things spoken . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Abundantius volens ; volens ex abundanti , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maxime voluit , abunde voluit , would abundantly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ostendere , manifestly to set forth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Immutabilitatem consilii , Bez. Immobilitatem , An. V. Lat. Rhem. The stability ; which answers neither of the words used , which are more emphatical . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That his Promise should not be changed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which cannot be altered nor transposed into any other state . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intervenit Juramento , An. fide jussit jurejurando , Bez. Interpositionem fecit jurejurando , interposuit jusjurandum . Vul. Lat. Rhem. He interposed an Oath . Not properly , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , He himself came between , or in the midst ; He interposed himself , and gave his Oath . From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Interventor , fidejussor , interpres , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pacificator . Thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mediatorem ago , pacificatoris partes ago , to interpose a mans self by any means to confirm and establish peace , which was here done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an Oath . The word is used in this place only in the New Testament , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used but by Paul , Gal. 3. 19 , 20. 1 Tim. 2. 5. Heb. 8. 6. 9. 15. 12. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut per duas res immutabiles , or immobiles : Rhem. that by two things unmoveable . Syr. which are not changed , or ought not to be ; by two immutable things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fortem consolationem habeamus ; fortissimum solatium ; validam consolationem habeamus , haberemus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. that great consolation should be to us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such a power and strength in that which is denominated by it , as is prevalent against oppositions and difficulties , which is most proper in this place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , confugientes , qui confugimus , qui cursum eo corripimus ; Bez. who have hastened our course or flight . Qui huc confugimus ; Ours , who have fled for refuge . And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used but for to fly to a shelter , refuge or protection . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is refugium , a refuge that any one betakes himself unto in time of danger . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad tenendum propositam spem , to hold the proposed hope . Obtinere , to obtain ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may hold . Ut spem propositam retineamus ; Bez. ad obtinendam spem propositam ; Ours most properly , to lay hold upon ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , injecta manu fortiter tenere or retinere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , safe and firm , firm and stable . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which holds our Soul that it be not moved , expressing the effect and not the nature or adjuncts of the means spoken of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et incedentem , ingredientem , introeuntem , usque ad interiora velaminis . Vul. ad interius velaminis , usque in ea quae sunt intra velum . Bez. Some respect the place only , some the things within the place , which entereth into that within the Veil . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and entereth into the faces of the Gate ; so that Interpreter always calleth the Veil , the faces of the Gate , Port , or Entrance of the Temple , namely , the most holy place , because it was as a face or frontispiece unto them that were to enter . See Matth. 27. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Ubi praecursor pro nobis introivit . But quo is better , not where but whither , Rhem. The precursor for us : Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where before Iesus is entered for us , which determines the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not our forerunner is entered , but the forerunner is entered for us . Verse 17 , 18 , 19 , 20. Wherein God willing more abundantly to manifest unto the Heirs of Promise the Immutability of his Counsel , interposed himself by an Oath ; That by two immutable things , in which it was impossible for God to deceive , we might have strong ( prevailing ) consolation , who have fled for refuge to lay hold on the hope set before us ; Which we have as an Anchor of the Soul both safe and stedfast , and which entereth into that within the Veil , Whither the forerunner is for us entred , Jesus made an High Priest for ever after the order of Melchisedec . Sundry things are observable in these words . ( 1 ) The Introduction unto the Application of the foregoing discourse to the use of all Believers . Wherein , ( 2 ) The design of God in the confirmation of his Promise by his Oath , which was to manifest the Immutability of his Counsel . And this is amplified , ( 1 ) By the frame , purpose or mind of God therein ; He was willing . ( 2 ) By the manner how he would declare his mind herein , more abundantly ; namely , than could be done by a single Promise . It gave not a further stability unto his word , but manifested his willingness to have it believed . ( 3 ) The persons are described unto whom God was thus willing to shew the Immutability of his Counsel ; who are the Heirs of Promise ; that is , all and only those who are so . ( 4 ) The way is expressed whereby God would thus manifest the Immutability of his Counsel , namely , by two immutable things , that is , his Promise and his Oath . Which ( 5 ) are proved to be sufficient Evidences thereof from the Nature of him by whom they are made and given ; It was impossible that God should lye . ( 6 ) The especial end of this whole design of God , with respect unto all the Heirs of Promise , is said to be that they might have strong Consolation . And thereon they are ( 7 ) further described by the way and means they use to obtain the Promise and the Consolation designed unto them therein , they fly for refuge to the hope set before them . The Efficacy whereof is ( 8 ) declared from the Nature of it , in comparison unto an Anchor , which we have as an Anchor ; further amplified , ( 1 ) from its Properties , it is sure or safe and stedfast ; and also ( 2 ) from its use ; It enters into that within the Veil . And this use ( 9 ) is so expressed that occasion may be thence taken to return unto that from which he had digressed chap. 5. 12. namely , the Priesthood of Christ. And ( 10 ) The mention thereof he so introduceth according to his usual manner , as also to manifest the great benefit and advantage of our entring by hope into that within the Veil , namely , ( 1 ) Because Christ is there . ( 2 ) Because he is entred thither as our forerunner . ( 3 ) From the Office wherewith he is there vested , called a Priest for ever after the order of Melchisedec , as he had declared chap. 5. 12. all which must be opened as they occur in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , say many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for which cause , respect may be had unto the words immediately foregoing , An Oath among men is unto them an end of strife ; so a reason is thence inferred why God should interpose himself by an Oath in this matter . And the words are rendered by some as we have seen ; propter quod , or propterea , in for propter is not unusual . And this then is the coherence , Whereas mankind doth consent herein , that an Oath in things capable of no other proof or demonstration , shall end controversies , satisfie doubts , and put an issue to contradictions , differences and strife ; God took the same way in an infinite gracious condescension to give full satisfaction in this matter unto the Heirs of Promise . For what could they require further ? Will they not rest in the Oath of God , who in doubtful cases do and will acquiesce in the Oaths of men ? what way could be more suited unto their Peace and Consolation ? And such is Gods Love and Grace that he would omit nothing that might tend thereunto , though in such way of condescension as no Creature would or could , or ought to have expected , before infinite Wisdom and Mercy had declared themselves therein . Or this expression may respect the whole subject matter treated of ; and so the words are rendered in quo or in qua re , in which case or matter . And this our Translation seems to respect , rendering it wherein . Then the words direct unto the Introduction of the end of Gods Oath , expressed in the words following , In this matter God sware by himself , that thereby the Heirs of Promise , might not only be setled in Faith , but moreover receive therewithall strong Consolations ; And this import of the words , we shall adhere unto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God willing . Hereunto all that follows is resolved , It is all founded in the Will of God. And two things may be denoted hereby , ( 1 ) The Inclination and disposition of the mind of God , he was free , he was not averse from it . This is that which is generally intended , when we say we are willing unto any thing that is proposed unto us ; that is , we are free , and not averse unto it ; so may God be said to be willing , to have an Inclination and an Affection unto the work , or to be ready for it , as he speaks in another place , with his whole Heart and with his whole Soul , Jer. 32. 41. But although there be a Truth herein , as to the Mind and Will of God towards Believers and their Consolations , yet it is not what is here peculiarly intended . Wherefore ( 2 ) A determinate act and purpose of the Will of God is designed herein . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is God purposing or determining . So is the same Act of God expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 9. 22. what if God willing to shew his wrath ; that is , purposing or determining so to do . And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 1. 11. wherefore God willing , is God in Soveraign Grace and from especial Love , freely purposing and determining in himself , to do the thing expressed , unto the Relief and Comfort of Believers . The Soveraign Will of God is the sole spring and cause of all the Grace , Mercy and Consolation , that Believers are made partakers of in this world . So is it here proposed ; thereinto alone is all Grace and Consolation resolved . God wills it should be so . Man being fallen off from the Grace and Love of God , and being every way come short of his Glory , had no ways left in nor by himself , to obtain any Grace , any Relief , any Mercy , any Consolation . Neither was there any the least Obligation on God , in point of Justice , Promise or Covenant , to give any Grace unto , to bestow any Mercy or Favour upon Apostatized sinners ; wherefore those things could have no rise , spring or cause , but in a free gracious Act of the Soveraign Will and Pleasure of God. And thereunto in the Scripture are they constantly assigned , whether absolutely , that Grace is bestowed on any , or comparatively , on one and not another , it is all from the Will of God. For herein is Love , not that we loved God , but that he loved us first , and sent his Son to be a propitiation for our sins , 1 Joh. 4. 10. Christ himself with all the Grace and Mercy we have by him , is from the free Love and Will of God. So is our Election , Ephes. 1. 4 , 5. Our Vocation , 1 Cor. 1. 26 , 27. our Regeneration , Joh. 1. 13. Jam. 1. 18. Our recovery from sin , Hos. 14. 4. So is our Peace and all our Consolation , whence he is called the God of all Grace , 1 Pet. 5. 10. and the God of Patience and Consolation , Rom. 15. 5. the Author and Soveraign disposer of them all . So is it also with respect unto Grace and Mercy considered comparatively as collated on one and not another , Rom. 9. 15 , 16. 1 Cor. 4. 7. there is no other Spring or Fountain of any Grace or Mercy . It may be some may hope to educe Grace out of their own wills and endeavours , and to obtain mercy by their own Duties and Obedience : But the Scripture knows no such thing , nor do Believers find it in their experience . Let them who have received the least of Grace and Mercy know from whence they have received it , and whereunto they are beholding for it . A due consideration of this Soveraign Spring of all Grace and Consolation will greatly influence our minds in and unto all the principal Duties of Obedience . Such as thankfulness to God , Ephes. 1. 3 , 4 , 5. Humility in our selves , 1 Cor. 4. 7. Compassion towards others , 2 Tim. 2. 25 , 26. Let those who stand in need of Grace and Mercy , ( as who doth not ) expect them wholly from the Soveraign Will and Pleasure of God , who is gracious unto whom he will be gracious , Jam. 1. 5. our own Endeavours are means in this kind for obtaining Grace in the measures and degrees of it ; but it is the Will of God alone that is the cause of it all , 2 Tim. 1. 9. 2. What God was thus willing unto is expressed , and that was more abundantly to declare the Immutability of his Counsel . And we may enquire concerning it , ( 1 ) What is meant by the Counsel of God ; ( 2 ) How that Counsel of God was , and is Immutable . ( 3 ) How it was declared so to be . ( 4 ) How it was abundantly so declared . ( 1 ) The Counsel of God is the Eternal purpose of his Will , called his Counsel because of the infinite Wisdom wherewith it is always accompanied . So that which is called the good pleasure which he had purposed in himself , Ephes. 1. 9. is termed the Counsel of his Will , ver . 11. Counsel among men , is a rational deliberation about causes , means , effects , and ends according to the Nature of things advised about , and the proper Interests of them who do deliberate . In this sense Counsel , is not to be attributed unto God. For as the infinite Soveraign Wisdom of his Being admits not of his taking Counsel with any other ; so the infinite simplicity of his Nature and Understanding comprehending all things in one single Act of his Mind , allows not of formal Counsel or Deliberation . The first therefore of these the Scripture explodes , Isa. 40. 13. Rom. 11. 34. and although in the latter way God be frequently introduced as one deliberating or taking Counsel with himself , it is not the manner of doing , but the effect , or the thing done is intended . So it is in like manner where God is said to hearken , to hear , to see , whereby his infinite Knowledge and Understanding of all things are intended , those being the Mediums whereby we who are to be instructed do come to know and understand , what so we do . Whereas therefore the End of Counsel , or all rational Deliberation , is to find out the true and stable Directions of Wisdom , the Acts of the Will of God being accompanied with infinite Wisdom are called his Counsel . For we are not to look upon the Purposes and Decrees of God as meer Acts of Will and Pleasure , but as those which are effects of infinite Wisdom , and therefore most reasonable , although the reasons of them be sometimes unknown unto us . Hence the Apostle issueth his discourse of Gods Eternal Decrees of Election and Reprobation in an admiration of the infinite Wisdom of God whence they proceeded , and wherewith they were accompanied , Rom. 11. 33 , 34 , 35 , 36. In particular the Counsel of God in this place , is the holy , wise Purpose of his Will , to give his Son Jesus Christ to be of the Seed of Abraham , for the Salvation of all the Elect , or Heirs of Promise ; And that in such a way , and accompanied with all such good things , as might secure their Faith and Consolation . This is the Counsel of God , which contained all the Grace and Mercy of the Promise , with the securing them unto Believers . ( 2 ) Of this Counsel , it is affirmed that it was immutable , not subject unto change . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequit , that cannot be altered . But the design of God here was not to make his Counsel unchangeable , but to declare it so to be . For all the Purposes of God , all the Eternal Acts of his Will considered in themselves are Immutable . See Isa. 46. 10. Psal. 33. 11. Prov. 19. 21. chap. 21. 30. and their Immutability is a necessary consequent of the Immutability of the Nature of God , with whom is no variableness nor shadow of turning , Jam. 1. 17. The strength of Israel is not a man that he should repent , 1 Sam. 15. 29. And in opposition unto all change or mutability it is said of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 102. 27. which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art He always , in all respect one and the same . Hence among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a Name of God , expressing his immutable self-subsistence . But it will be said that there are in the Scriptures many Declarations of Gods altering his Purpose and Counsels , and repenting him of what he had before determined , being grieved at what he had done , Gen. 6. 6. 1 Sam. 2. 30. It is agreed by all , that those expressions of repenting , grieving , and the like , are figurative , wherein no such Affections are intended as those words signifie in created Natures , but only an event of things like that , which proceedeth from such Affections . And as to the changes themselves expressed , the School-men say not amiss , Vult Deus mutationem , non mutat voluntatem , He willeth a change , he changeth not his Will. But fully to remove these Difficulties ; the Purpose of God and the Counsels of his Will , may be considered either in themselves , or in the Declaration that is made concerning their Execution . In themselves they are absolutely immutable , no more subject unto change than is the Divine Nature it self . The Declarations which God makes concerning their Execution or Accomplishments are of two sorts . ( 1 ) There are some of them wherein there is necessarily included a respect unto some antecedent moral Rule , which puts an express condition into the Declarations , although it be not expressed , and is always in like cases to be understood . Thus God Commands the Prophet to declare , that yet forty days and Niniveh should perish , Jonah 3. 4. Here seems to be an absolute Declaration of the Purpose of God without any condition annexed ; a positive prediction of what he would do , and should come to pass . Either God must change his Purpose or Niniveh must be overthrown . But whereas this destruction was foretold for fin , and impenitency therein , there was an antecedent moral Rule in the case , which gives it as compleat a condition as if it had been expressed in words . And that is , that Repentance from sin , will free from the punishment of sin ; so that the prediction had this limitation by an antecedent Rule , unless they Repent ; And God declares that this Rule puts a condition into all his Threatenings , Jerem. 18. 7 , 8. And this was the course of Gods dealing with the House of Eli , 1 Sam. 2. 30. God doth neither suspend his Purpose on what men will do , nor take up conditional resolutions with respect thereunto ; He doth not purpose one thing , and then change his Resolutions upon contingent emergencies ; for he is of one mind and who can turn him , Job 23. 13. nor doth he determine , that if men do so on the one hand , that he will do so ; and if otherwise , that he will do otherwise . For instance , there was no such Decree or Purpose of God , that if Niniveh did Repent it should not be destroyed ; and if it did not Repent it should perish . For he could not so purpose unless he did not foresee what Niniveh would do ; which to affirm , is to deny his very Being and Godhead . But in order to accomplish his Purpose that Niniveh should not perish at that time , he threatens it with Destruction in a way of prediction , which turned the minds of the Inhabitants to attend unto that antecedent moral Rule which put a condition into the prediction , whereby they were saved . ( 2 ) In the Declaration of some of Gods Counsels and Purposes as to the Execution and Accomplishment , there is no respect unto any such antecedent moral Rule , as should give them either Limitation or Condition . God takes the whole in such cases absolutely on himself , both as to the ordering and disposing of all things and means unto the end intended . Such was the Counsel of God concerning the sending of his Son to be of the Seed of Abraham , and the blessing that should ensue thereon . No alteration could possibly on any account be made herein , neither by the sin nor unbelief of them concerned , nor by any thing that might befall them in this world . Such was the Counsel of God , and such the Immutability of it here intended , as it was absolutely unchangeable in it self , so as to mans concerns and interest in it , it was attended with no condition or reserve . 3. This Immutability , God was willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew , manifest , declare , make known ; It is not his Counsel absolutely , but the Immutability of his Counsel , that God designed to evidence . His Counsel he made known in his Promise . All the gracious actings of God towards us , are the executing of his holy Immutable Purposes , Ephes. 1. 11. And all the Promises of God are the Declarations of those Purposes . And they also in themselves are Immutable , for they depend on the Essential Truth of God , Tit. 1. 2. In hope of Eternal Life which God that cannot lye promised before the world began . Gods Essential Veracity is engaged in his Promises . And they are so expresly the Declaration of his Purposes , that when God had only purposed to give us Eternal Life in Christ , he is said to have promised it ; namely , before the world began . And this declareth the Nature of Unbelief , He that believeth not God , hath made him a Liar , 1 Jo. 5. 10. because his Essential Truth is engaged in his Promise . And to make God a Liar is to deny his Being , which every Unbeliever doth as he is able . But whereas God intended not only the confirmation of the Faith of the Heirs of Promise , but also their Consolation under all their Difficulties and Temptations , he would give a peculiar evidence of the Immutability of that Counsel which they embraced by Faith as tendered in the Promise . For what was done did not satisfie the fulness of Grace and Love which he would declare in this matter , no though it were done so abundantly ; But , 4. He would do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more abundantly , that is , beyond what was absolutely necessary in this case . The Promise of God who is the God of Truth , is sufficient to give us Security . Nor could it be by us discovered how the Goodness of God himself should require a further procedure . Yet because something further might be useful , for the reasons and ends before declared , he would add a further Confirmation unto his Word . And herein as the Divine Goodness and Condescension are evidently manifested , so it likewise appears what weight God lays upon the assuring of our Faith and Confidence . For in this Case he swears by himself , who hath taught us not so to use his Name but in things of great consequence and moment . This is the sense of the word if it respect the Assurance given , which is more abundant than it could be in or by a single Promise . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer unto God himself , who gives this Assurance ; and then it is as much as ex abundanti , when God who is Truth it self , might justly have required Faith of us on his single Promise , yet ex abundanti , from a superabounding love and care he would confirm it by his Oath ; Either sense suits the Apostles design . 3. It is declared who they were to whom God intended to give this Evidence of the Immutability of his Counsel , and that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Heirs of Promise , that is , Believers , all Believers , both under the Old and New Testament . It may be indeed that those of the Hebrews were in the first place intended . For unto them did the Promise belong in the first place , as they were the natural Seed of Abraham , and unto them was it first to be declared and proposed upon its Accomplishment , Acts 2. 29. Acts 3. 25. Acts 13. 46. But it is not they alone who are intended . All the Children of the Faith of Abraham are Heirs also , Gal. 4. 27 , 28. It is therefore with respect unto all Believers absolutely , that God confirmed his Promise with his Oath , though the natural Seed of Abraham was respected in the first place , until they cut off themselves by their Unbelief . See Luke 1. 72. Micah 7. 20. Believers are called Heirs of the Promise on a double account ; ( 1 ) With respect unto the Promise it self . ( 2 ) With respect unto the matter of the Promise or the thing promised . This distinction is evidently founded on Chap. 11. ver . 13 , 17 , 39. compared . For look in what sense they are said to be Heirs of the Promise , therein they are not actually possessed of it . For an Heir is only in expectancy of that whereof he is an Heir . Wherefore take the Promise in the first sense formally , and it is the Elect of God as such , who are the Heirs of it . God hath designed them unto an Interest therein , and a Participation thereof ; and he confirmed it with his Oath , that they might be induced and encouraged to believe it , to mix it with Faith , and so come to inherit it , or to be made actual partakers of it . To this purpose our Apostle disputeth at large , Rom. 9. 6 , 7 , 8 , 9 , 10 , 11 , 12. In the latter sense taking the Promise materially for the thing promised , they are Heirs of it who have an actual Interest in it by Faith ; and partaking of the present Grace and Mercy wherewith it is accompanied , as pledges of future Glory , have a Right unto the whole Inheritance . Thus all Believers , and they only , are Heirs of the Promise , Rom. 8. 17. Heirs of God , that is , of the whole Inheritance that he hath provided for his Children . And I take the words in this latter sense ; for it is not the first believing of these Heirs of the Promise that they might be justified which is intended ; but their establishment in Faith whereby they may be comforted or have strong consolation . But whereas this Declaration of the Immutability of Gods Counsel is made in the Promise of the Gospel which is universal , or at least indefinitely proposed unto all , how it comes here to be cast under this limitation , that it is made to Elect Believers , or the Heirs of Promise only , shall be immediately declared . 4. What God did in this matter for the ends mentioned is summarily expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he interposed himself by an Oath , fidejussit jurejurando . He that confirmeth any thing by an Oath is fidejussor , one that gives security to Faith. And fidejussor in the Law is Interventor , one who interposeth or cometh between , and ingageth himself to give Security . This state of things is therefore here supposed . God had given out that Promise whose Nature we have before declared . Hereon he required the Faith of them unto whom it was given , and that justly . For what could any reasonably require further to give them sufficient ground of assurance ? But although all things were clear and satisfactory on the part of God , yet many fears , doubts , and objections would be ready to arise on the part of Believers themselves , as there did in Abraham unto whom the Promise was first made , with respect unto that signal Pledge of its Accomplishment in the birth of Isaac . In this case though God was no way obliged to give them further Caution or Security , yet out of his infinite Love and Condescension , he will give them a higher Pledge and Evidence of his Faithfulness , and interposeth himself by an Oath ; he mediated by an Oath , he interposed himself between the Promise and the Faith of Believers , to undertake under that solemnity for the Accomplishment of it . And swearing by himself he takes it on his Life , his Holiness , his Being , his Truth , to make it good . The Truths which from these words thus opened we are instructed in , are these that follow . The Purpose of God for the saving of the Elect by Jesus Christ , is an Act of Infinite Wisdom as well as of Soveraign Grace . Hence it is called the Counsel of his Will , or an Act of his Will accompanied with Infinite Wisdom , which is the Counsel of God. And among all the holy Properties of his Nature , the manifestation of whose Glory he designed therein , there is none more expresly and frequently mentioned than his Wisdom . And it is declared , ( 1 ) As that which no created understanding of Men or Angels is able perfectly to comprehend , neither in the Counsel , nor in the Effects of it . Hence our Apostle shutteth up his Contemplation of the ways , paths , and effects of this Wisdom with that Rapture of Admiration Rom. 11. 33 , 34 , 35 , 36. O the depths of the Riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgements , and his Ways past finding out ? For who hath known the mind of the Lord , or who hath been his Counsellor ? or who hath first given to him , and it shall be recompenced unto him again . For of him and through him , and to him are all things , to whom be Glory for ever , Amen ? The whole issue of our Contemplation of the Wisdom of God in the Eternal projection of our Salvation by Jesus Christ , is only an Admiration of that Abysse which we cannot dive into , with an humble Ascription of Glory to God thereon . And as to the especial effects of this Wisdom , the Angels themselves desire to bow down , with an humble diligence in their enquiry into them , 1 Pet. 1. 12. And on these considerations our Apostle concludes that without all controversie the work hereof is a great mystery , 1 Tim. 3. 16. which we may Adore but cannot Comprehend . See the Name of Christ , Isa. 9. 6. ( 2 ) As that wherein God hath expresly designed to Glorifie himself unto Eternity . This is the end of all the free Acts , and Purposes of the Will of God , neither can they have any other , though all other things may be subordinate thereunto . Now no Property of the Divine Nature is so conspicuous in the disposal of things unto their proper end , as that of Wisdom , whose peculiar work and effect it is . Wherefore the great end which God will ultimately effect , being his own Glory in Christ , and the Salvation of the Elect by him , the Wisdom whereby it was contrived must needs be Eminent and Glorious . So the Apostle tells us , Then is the End when Christ shall have delivered up the Kingdom unto God , even the Father , and he also in his humane Nature subjects himself unto him , that God may be all in all , 1 Cor. 15. 24 , 28. that is , when the Lord Christ hath finished the whole work of his Mediation , and brought all his Elect unto the enjoyment of God , then shall God be all in all ; or therein , or thereby he will be for ever exalted and glorified ; when it shall be manifest how all this great work came forth from him , and is issued in him , Jude 25. 1 Tim. 1. 17. ( 3 ) The whole work is therefore expresly called the Wisdom of God , because of those Characters and Impressions thereof that are upon it , and because it is a peculiar effect thereof . So our Apostle tells us , that Christ crucified is the Power of God and Wisdom of God , 1 Cor. 1. 24. and that the Gospel whereby it is declared , is the Wisdom of God in a mystery , 1 Cor. 2. 7. and the whole intended is both expresly and fully laid down , Ephes. 3. 8 , 9 , 10 , 11. Unto me who am less than the least of all Saints is this Grace given , that I should Preach among the Gentiles the unsearchable Riches of Christ , and to make all men see what is the fellowship of the mystery which from the beginning of the world , hath been hid in God who created all things by Jesus Christ. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold Wisdom of God , according to the Eternal Purpose which he purposed in Christ Jesus our Lord. The purpose mentioned in the close of these words , is the same with the Counsel of Gods Will in this place . And this Purpose was the Fountain , Spring , and Cause of all those glorious and admirable things , whose Declaration was committed unto the Apostle , as the great publisher of the Gospel unto the Gentiles ; by the effects whereof such mysteries were unfolded , as the Angels themselves in Heaven , did not before understand . And what was it ( saith the Apostle ) that was declared , manifested and known thereby ? It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold Wisdom of God , or the Infinite Wisdom of God , exerting it self in such wonderful variety of holy , wise Operations , as no mind of Men nor Angels can comprehend . And , ( 4 ) On this account are all the Treasures of Wisdom and Knowledge said to be hid in Jesus Christ , Col. 2. 3. There is not only in him , and the work of his Mediation , the Wisdom of God , that is , both exerted and manifested , but all the Treasures of it ; that is , God will not produce any effects out of the stores of his infinite Wisdom , but what is suitable and subservient unto what he hath designed in and by Jesus Christ. And may we not , ( 1 ) Hence see the horrible depravation of Nature which by sin is befallen the minds , reasons , and understandings of men . For from hence alone it is that this Purpose of God which was an Act of Infinite Wisdom , that the work which he hath wrought pursuant thereof , whereon are impressed the Characters of his manifold Wisdom , are esteemed folly , or foolish things unto them . So far are men by Nature from seeing an excellency of Divine Wisdom in them , that they cannot suffer them to pass as things tolerably rational , but brand them as foolish , or folly it self . This our Apostle declares and at large insisteth on , 1 Cor. 1. Had the mind of man fixed on any other Reason for the rejection of this Counsel of God , some excuse might be pretended for it , but to reject that as folly which God sets forth and declares as the principal Instance of his Infinite Wisdom , this discovereth the horrour of its depravation . And those in whom this blindness is prevalent may be referred unto three sorts . ( 1 ) Such as by whom the Gospel is absolutely rejected as a foolish thing unbecoming the Wisdom of God to propose , and their own Wisdom to receive . As this was the state of the Jews and Pagan world of old , and as it is the condition of the Mahumetans and Reliques of the Heathens at this day ; so I wish that the Poison and Contagion of this wickedness were not further diffused . But alas we see many every day who on the account of their outward Circumstances live in some kind of compliance with the Name and Profession of the Gospel , who yet discover themselves sufficiently to hate , despise and contemn the Mystery of it , and the Wisdom of God therein . ( 2 ) Such as own the Gospel in the Letter of it , but look on the Mystery of it , or the Counsel of God therein as foolishness . Hence all the principal parts of it , as the Incarnation of Christ , the Hypostatical Union of his Person , his Sacrifice and Oblation , the Attonement and Satisfaction made by his Death , the Imputation of his Righteousness , the Election of Grace , with the Power and Efficacy of it in our Conversion , are all of them either directly exploded as foolish , or wrested unto senses suited unto their own low and carnal Apprehensions . And this sort of men do swarm amongst us at this day like to Locusts when a North-East-Wind hath filled every place with them . ( 3 ) There are multitudes whose choice of their outward Conditions being prevented by the Providence of God , so that they are brought forth and fixed where the Gospel passeth currant in the world without any open controul , who do see no reason why , with the first sort , they should openly reject it , nor will be at the pains with the second sort to corrupt it , but yet practically esteem it a foolish thing to give place unto its power on their hearts , and do really esteem them foolish who labour so to do . And this is openly the condition of the generality of those , who live under the Dispensation of the Gospel in the world . I have named these things only to reflect thereby on that horrible depravation which by corruption of Nature is come upon the minds and reason of mankind . And it is in none more evident than in those who most boast of the contrary . And , ( 2 ) We may learn from hence , that there is no greater Evidence of thriving in spiritual Light and Understanding , than when we find our Souls affected with , and raised unto an holy Admiration of the Wisdom and Counsel of God which are declared in the Gospel . The Life and Assurance of our present Comforts and future Glory depend on the Immutability of Gods Counsel . To secure those things unto us , God shews us that Immutability . Our own endeavours are to be used to the same End , for we are to give all diligence to make our Calling and Election sure . But all depends on the unchangeable Purpose of the Will of God , which alone is able to bear the Charge of so great a work . But this must be further spoken unto on the next Verse . The Purpose of God concerning the Salvation of the Elect by Jesus Christ , became Immutable from hence , that the Determination of his Will was accompanied with infinite Wisdom ; It was his Counsel . All the certainty that is amongst men as to the Accomplishment of any End designed by them , depends on the exercise of Wisdom in finding out and applying suitable means thereunto . And because their Wisdom is weak in all things , and in most no better than folly , whence generally they fix first on ends unprofitable , and then make use of means weak and unsuited unto their purpose , it is , that all their affairs are wrapped up in uncertainties , and most of them end in disappointments and confusion . But as God fixeth on those Ends which perfectly comply with his own infinite Holiness and Soveraignty , whence they are necessarily good and holy ; so he doth not first do so , and then make choice of various means that proffer themselves unto those Ends. But in his infinite Wisdom Ends and Means lye before him in one Vein ; and fall together under his unalterable Determination . Two things therefore may be considered in the Wisdom of God giving Immutability to his Counsel concerning the Salvation of the Elect by Jesus Christ. ( 1 ) Thereby he saw at once not only whatever was needful for the Accomplishing of it , but that which would infallibly effect it . He chose not probable and likely means for it , and such as might do it , unless some great obstruction did arise , such as whose efficacy might be suspended on any conditions and emergencies ; but such as should infallibly and inevitably reach the End intended . In the first Covenant wherein God had not immutably decreed to preserve mankind absolutely in their Primitive Estate , he made use of such means for their preservation , as might effect it , in case they were not wanting unto themselves , or that Obedience which they were enabled to perform . This man neglecting , the means appointed of God as to their success depending thereon by Gods own Appointment , that End which in their own Nature they tended unto was not attained , and that because God had not immutably determined it . But now whereas God engaged himself in an unchangeable-Purpose , in his infinite Wisdom he fixeth on those means for its Accomplishment , as shall not depend on any thing , whereby their efficacy might be frustrated . Such was his sending of his Son to be Incarnate , and the Dispensation of Grace of the New Covenant , which is in its Nature infallibly effectual unto the End whereunto it is designed . ( 2 ) God in his infinite Wisdom foresaw all the Interveniencies on our part that might obstruct the certain Accomplishment of the Promise . The Promise was first given indefinitely unto all mankind in our first Parents . But soon after the wickedness of the whole world , with their absolute contempt of the Grace of the Promise was such , as that any Creature would conceive that it would be of none effect , being so visibly , so universally rejected and despised . But a perfect View hereof lying under the Wisdom of God , he provided against it for the Immutability of his Purpose and Infallibility of his Promise , by singling out first one , then another , and at last the whole Posterity of Abraham , towards whom the Promise should be accomplished . But yet after a long season , there came the last and uttermost trial of the whole matter . For the generality of the Seed of Abraham rejected the Promise also , whereby it appeared really to have been frustrated , and to be of none effect , as our Apostle declares in his Answer to that Objection , Rom. 9. 6. But instead of changing his Purpose , God then more fully discovered wherein the Immutability of his Counsel did consist , and whereon it did depend , as Gal. 3. 8. And this was , that all along , and under all those Apostasies , he ever had , and ever will have in the world an Elect people chosen by him before the foundation of the world , in and towards whom his Purpose was Immutable and his Promise Infallible . No Interveniency can possibly shake or alter what hath been settled by infinite Wisdom . There is not a particular Believer but is made so sensible of his own unworthiness , that at one time or another he cannot but be almost brought to a loss , how it should be , that such a one as he should ever inherit the Promise . But God foresaw all that hath befallen us , or will do so ; and hath in his infinite Wisdom provided against all Interveniencies that his Purpose might not be changed , nor his Promise frustrated . Infinite Goodness , as acting it self in Christ , was not satisfied in providing and preparing good things for Believers , but it would also shew and declare it unto them for their present Consolation . God was willing to shew to the Heirs of Promise ; and the end was that they might have strong Consolation . As it is with a good wise Father and an Obedient Son. The Father is possessed of a large and profitable Estate . And as the son hath a present allowance suitable to his Condition , so being Obedient he hath a just expectation , that in due time he shall enjoy the whole Inheritance ; this being usual amongst men , and that which the Law of Nature directs unto ; For Parents are to lay up for their Children , and not Children for their Parents . But the whole being yet absolutely in the Fathers power , it is possible he may otherwise dispose of it , and it may not come to the right Heir . But now if his Father seeth his Son on some occasion to want Encouragement , or he be to put him on any difficult Service where he may meet with Storms and Dangers , he will shew unto him his Deeds of Settlement , wherein he had irrevocably confirmed unto him the whole Inheritance . So God deals with Believers , with his Children in this case . He is Rich in Grace , Mercy and Glory , and all his Children are Heirs of it , Coheirs with Christ and Heirs of God , Rom. 8. 17. that is , of the whole Inheritance that God hath provided for his Children ; This they have an expectation of by the Promise according to the Law of the New Covenant . But although their state be thus secured by their being Heirs of the Promise , yet God knowing that they have a difficult work and warfare to go through withall , and what it is to serve him in Temptations , for their Encouragement and Consolation , he produceth and sheweth them his irrevocable Deed of Settlement , namely , his Promise confirmed by his Oath , whereby the whole Inheritance is infallibly secured unto them , He was free and willing to shew it unto the Heirs of Promise . At first God gave out a meer Precept as the Declaration of his Will , and a Promise couched in a Threatening . This was that which Divine Goodness acting in a way of Nature did require , and whereof man had no cause to complain . For as the mind of God was sufficiently declared therein , so man in himself had no grounds of discouragements from a compliance therewith . And God might so deal with us all , giving out the whole Revelation of his Will in a systeme of Precepts , as some seem to suppose that he hath done . But things are now changed on two Accounts . For ( 1 ) It was herein the peculiar Design of God to glorifie his Goodness , Love , Grace , and Mercy by Jesus Christ , and he will do it in an abundant manner . He had before glorified his Eternal Power and infinite Wisdom in the Creation of the World and all things therein contained , Psal. 19. 1 , 2 , 3. Rom. 1. 21. And he had glorified his Holiness and Righteousness in giving of the Law accompanied with Eternal Rewards and Punishments . But Grace and Truth ( in the provision of it , and the Accomplishment of the Promise ) came by Jesus Christ , Joh. 1. 18. And therefore that the Lord Christ in all this may have the preheminence , he will do it in an abundant and unconceiveable manner , above the former Declarations of his Glory in any other of his Attributes . Hence in the Scripture the Communication of Grace is expressed in words that may intimate its exceeding , and passing all understanding , Rom. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Grace did by Christ more than abound . To abound expresseth the largest comprehensible Measures and Degrees ; But that which doth more than abound , who can conceive ? 1 Tim. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Grace of our Lord did more than abound ; it exceeded all comprehension . So that Glory which is the Effect of this Grace , is said to be given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 4. 17. that is , in an excellency and exceeding greatness no way to be conceived . So plainly the Apostle calls the Grace of God in Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 2. 7. excelling Riches . That we may know his meaning , he calls it again , chap. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Riches whereof there is no Investigation . In the pursuit of this design to exercise and manifest the infinite fulness of his Love and Goodness , he will not satisfie himself with a meer declaration of his Will , but he will have those concerned in it , to know it , to understand it , to have the present Comfort of it ; and because they could not do that without satisfaction in the Immutability of his Counsel , he evidenceth that unto them by all means possible . And thereby he sufficiently manifests how willing he is , how well pleasing it is unto him that our Faith in him should be firm and stedfast . ( 2 ) Man is now fallen into a condition of Sin and Misery . And herein is he filled with so many Fears , Discouragements , and Despondencies , that it is the difficultest thing in the world to raise him unto any hopes of Mercy or Favour from God. In this lost forlorn estate , Divine Goodness by an infinite Condescension accommodates it self unto our weakness and our distresses . He doth not therefore only prepose his Mind and Will unto us , as unto Grace and Glory , but useth all ways possible to ingenerate in us a Confidence of his willingness to bring us unto a participation of them . He doth every thing that may direct and encourage us to take a stedfast view of the Excellency and Immutability of his Counsel in this matter . Hence a great part of the Scripture , the Revelation of Gods Will , is taken up in Promises , Exhortations , Invitations , Discourses and Expressions of Love , Kindness , and Compassion . And in particular , although the Promise it self was an abundant Security for Faith to rest upon as to the Immutability of Gods Counsel , yet to obviate all pretences , and cast out all excuses , he confirms it with his Oath . And although he did this in particular and expresly unto Abraham , yet he takes all Believers who are his Seed into a participation of the same priviledge with him , and manifests how that in swearing unto him , he sware also unto them all . And two things do hence naturally issue . 1. The unspeakable encouragement unto Believing , which is given unto all unto whom this Counsel of God and its Immutability is proposed . The Essential Truth of God and his Oath , are openly and manifestly engaged unto these two things . ( 1 ) That nothing but Unbelief shall keep off any from the enjoyment of the Promise . ( 2 ) That all Believers , whatever difficulties they may meet withall in themselves , or objections against themselves , shall certainly and infallibly enjoy the Promise and be saved . And the Immutability of Gods Counsel herein he hath made so evident , that there is no room for any Objection against it . This is tendered unto you unto whom the Gospel is proposed . Greater Encouragement unto Believing , and more certainty of the Event , you shall never have in this world , you cannot have ; God will not , God cannot give . All persons not yet come up unto Believing , unto whom this Peace with God is preached , are distinguished into two sorts ; Them that are nigh , and them that are far off , Ephes. 2. 17. This , in the first place expresseth the Jews and Gentiles ; but in a parity of Reason must be extended unto others . Some are comparatively nigh ; such as have been affected with the Word , and brought into enquiries whether they should believe or no ; And there are some afar off , who as yet have taken little notice of these things . Herein is both a Call and Encouragement unto both . To the first to determine their Wills in the choice of Christ in the Promise ; unto the other to look up unto him though from the Ends of the Earth . But I must not enlarge . 2. It discovers the hainous Nature of Unbelief . The Gospel which is a message of Love , Peace , Mercy , and Grace , yet never makes mention of Unbelief but it annexeth Damnation unto it . He that believeth not shall be damned . And although they shall also perish unto whom the Gospel is not preached , Rom. 2. 12. yet the Gospel though it speaks not exclusively unto others , yet principally it declares the inevitable destruction , the Everlasting Damnation of them who believe not when the Promise is declared to them , 2 Thes. 1. 6 , 7 , 8 , 9 , 10. however , it declares that they shall fall under a sorer death and destruction than any others , 2 Cor. 2. 16. And the reason of this Severity is taken partly from the Nature of Unbelief , and partly from the Aggravation of it . The Nature of Unbelief consists in a refusal of the Testimony of God , so making him a Liar , 1 Joh. 5. 10. and in esteeming that which he proposeth as his Power and Wisdom to be weakness and folly . Hence there is no way of Sin or Rebellion against God whatever , that casts such Scorn and Indignity upon him . So that it is in it self the greatest of sins , as well as the root and cause of them . Yet such is the blindness of corrupted Nature , that many who will boggle at other sins , especially such as look with a severe threatening Aspect on a Natural Conscience , as Adultery , Theft , and Murder , yet concern themselves not at all in this Unbelief , but rather approve themselves in their Infidelity . Yet is there not one unto whom the Gospel is preached , but if he do not really receive the Lord Christ as tendered in the Promise , he doth what lies in him to declare God to be a Liar , foolish in his Counsels , and weak in his Operations . And what account this will come unto is not hard to discern . Moreover , It is from the Aggravations that it is accompanied withall , from the Nature of the thing it self , and the way whereby it is proposed unto us . How shall we escape if we neglect so great Salvation ? Heb. 2. 3. We may look only on that which lies before us ; namely , the Infinite Condescension of Divine Goodness in shewing , manifesting , and declaring the Immutability of his Counsel by Oath . Whereas therefore he hath done all to this End that was possible to be done , and more than ever would have entred into the Heart of any Creature to desire or expect , the woful condition of Unbelievers , both as to this sin and misery which will follow thereon , is inexpressible . For those that will despise all that God will do , yea all that he can do , to give them assurance of the Truth and Stability of his Promises given in a way of Grace , have no reason to expect , nor shall receive any thing , but what he will do and can do in a way of Justice and Vengeance . It is not all mankind universally , but a certain number of persons under certain Qualifications , to whom God designs to manifest the Immutability of his Counsel , and to communicate the Effects thereof . It is only the Heirs of Promise whom God intendeth . But herein two things are to be considered . ( 1 ) The outward Revelation or Administration of these things ; and ( 2 ) Gods Purpose therein . The former is made promiscuously and indefinitely unto all to whom the Gospel is preached . For therein is contained a Declaration of the Immutability of Gods Counsel and his Willingness to have it known . But if God did design the Communication of the Effect of it , in the same latitude with the outward Administration of it , then must he be thought to fail in his Purpose towards the greatest part of them who receive it not . This is that which the Apostle disputes upon Rom. 9. Having supposed that the generality of the Jews , of the Posterity of Abraham according to the Flesh , were cut off from the Promise by Unbelief , and declared his sense thereon , ver . 1. he raiseth an Objection against that supposition , ver . 6. that if it were so , the Promise of God was of none effect ; for unto them all it was given and declared . Hereunto the Apostle answers and replies in that and the following Verses , 7 , 8 , 9 , 10 , 11. And the substance of his Answer is , that although the Promise was promiscuously proposed unto all , yet the Grace of it was intended only unto the Elect , as he also farther declares , chap. 11. 7. But why then doth God thus cause the Declaration to be made promiscuously and indefinitely unto all , if it be some only whom he designs unto a Participation of the effects of his Counsel and good things promised ? I Answer , Let us always remember that in these things we have to do with him who is greater than we , and who giveth no Account of his matters . What if God will take this way of procedure , and give no reason of it ? who are we that we should dispute against God ? Wherefore our Apostle having at large discoursed this whole matter , and pleaded the absolute freedom of God to do whatever he pleaseth , winds up the whole in a resignation of all unto his Soveraignty , with a deep Admiration of his unsearchable Wisdom , wherein it is our Duty to acquiesce , Rom. 11. 33 , 34 , 35. But yet I may add , That the Nature of the thing it self doth require this Dispensation of the Promise indefinitely to all , though the benefit of it be designed to some only . For the way whereby God will give a participation of the Promise unto the Heirs of it , being by the Administration of his Word , and such means as are meet to work on the minds of men , to perswade and prevail with them unto Faith and Obedience , He would not do it by immediate Revelation or Inspiration , and the like extraordinary Operations of his Spirit alone . but by such ways as are suited to glorifie Himself and his Grace in the Rational minds of his Creatures capable thereof . Now this could no way be done , nor can unto this day , but by the Declaration and Preaching of the Promise with Commands , Motives , and Encouragements unto Believing . In this work all those whom He employs are utterly ignorant who they are who are Heirs of the Promise , until they are discovered by their actual Believing : wherefore they have no other work , but in the first place to propose the Promise promiscuously unto all that will attend unto it , leaving the singling out of its proper Heirs unto the Soveraign Grace of God. So the Word is preached unto all Indefinitely , and the Election obtains whilst the rest are hardened . God alone knows the due measures of Divine Condescension , or what becomes the Divine Nature therein . Who could have once apprehended , who durst have done so , that the Holy God should swear by himself to confirm his Word and Truth unto such worthless Creatures as we are ? Indeed there is yet a more transcendent act of Divine Condescension , namely , the Incarnation of the Son of God , the Glory whereof will be the Object of the Admiration of Men and Angels unto Eternity . For alas ! what created Understanding could ever have raised it self unto a thought , that the Eternal Word should be made Flesh ? God alone who is infinitely Wise , only Wise , knew what became the Holiness of his Being , and his Goodness therein . And so is it in its measure in this of his Oath . And as we are with holy Confidence to make use of what he hath done in this kind , seeing not to do so , is to despise the highest expression of his Goodness ; so we are not in any thing to draw Divine Condescension beyond Divine Expressions . So unspeakable is the weakness of our Faith , that we stand in need of unconceivable Divine Condescension for its Confirmation . The Immutability of Gods Counsel is the Foundation of our Faith ; until this be manifest it is impossible that ever Faith should be sure and stedfast . But who would not think that Gods Declaration thereof by the way of Promise , were every way sufficient thereunto ? But God knew that we yet stood in need of more ; not that there was want of sufficient Evidence in his Promise , but such a want of stability in us , as stood in need of a superabundant Confirmation , as we shall see in the next Verse . Verse 18. That by two Immutable things , in which it was impossible for God to lye , we might have a strong Consolation , who have fled for Refuge to lay hold upon the Hope set before us . Two things in general the Apostle further designs in this Verse . ( 1 ) That the Declaration which God had made of the Immutability of his Counsel in this matter was every way sufficient and satisfactory . ( 2 ) What was the especial End and Design which he had therein , towards the Heirs of Promise ? For the first , He doth it by declaring the Evidence given and the Nature of it , which consisted in two Immutable things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Act or Deed , such as we make and deliver when we convey any thing from one to another . An Instrument of an Assurance . This is the Promise and the Oath of God. Security is given by them ; both from their own Nature , and also because they are two ; two Witnesses whereby the thing intended is established . But what need was there of two such things ? Is it because one of these was weak , infirm , alterable , such as may be justly challenged , or excepted against ; that the other is added to strengthen and confirm it ? No , saith the Apostle , both of them are equally Immutable . Wherefore we must still carry along with us , the infinite and unconceiveable Condescension of God in this matter , who to obviate our Temptations , and relieve us under our weaknesses , is pleased to give this Variety unto his Divine Testimony , which he did ex Abundanti ; not only beyond what he was any way obliged unto , but whatever we could desire or expect . For ( 2 ) this makes the Evidence absolute , and uncontroulable , that as they are two things which are produced to make it good , so they are both of them equally Immutable ; such as neither in their own Nature , nor in their Execution were any way exposed or liable unto Alteration . For the Promise it self was absolute , and the thing promised depended on no Condition in us , on nothing without God himself . For there was in the Promise it self , all the Springs of all that is good , and of Deliverance from all that is Evil , so that on every side it brings along with it the Condition of its own Accomplishment . But whereas God in the Covenant of Works did give no Promise unto Mankind but what was Conditional , and suspended on such things on our part , as might or might not be , whence it came to pass that we sinned and came short of it ; God in the giving out of this Promise , which is the foundation of the Covenant of Grace , to assure us that it is utterly of another nature , and such as on no occurrence is liable unto change , confirms it with his Oath . Moreover the Apostle confirmeth this Testimony yet further from the Nature of him by whom it was given . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; In or by which it was impossible that God should lye or deceive . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not absolutely to lye , but by any means to deceive him who hath cause to trust what we say or do . The highest Security among men consists in a Promise confirmed with an Oath ; and this is , and must be unto them an End of Strife ; for higher they cannot go . But yet it is possible there may be a lye and deceit in their Testimony , and he who trusts unto them may be deceived , as it often falls out in the world . For although the things themselves are good , and such as would secure the Interest of Truth only , yet men that use them are changeable , yea liars . But it is God who makes use of them in our Case , and therefore is it Impossible that he should lye . God having made this double engagement of his Truth and Faithfulness , it is utterly impossible that he should deceive any one thereby . But why doth the Apostle put an Emphasis upon this , that by these things it was impossible that God should lye , or deceive ? For it is necessary unto God from his own Being , that it should in all things be impossible for him to lye . He cannot lye , He cannot deceive , He cannot deny himself , or his Word , these things are repugnant unto his Being . I Answer ; That the Apostle speaks not of the Nature of the things themselves , but of their manifestation with respect unto us . Nothing was added to the Promise of God to render it more certain , firm , and stable ; but an Addition was made unto it to give our minds greater security . Gods Immutability in promising , and impossibility in deceiving , are both equally from his Nature , but the distinct proposition of them , is needful unto our Encouragement and Establishment . Fallen sinful man stands in need of the utmost Encouragement that Divine Condescension can extend unto , to prevail with him to receive and lay hold of the Promise of Grace and Mercy by Jesus Christ. There is nothing that we are so prone unto , as to distrust the Promises of God. Nothing that we are with more difficulty won over unto , than to mix them with Faith. To evidence this we may consider , 1. That the first entrance of Sin into the world , was by a disbelief of the Truth of God ; yea that very sin formally consisted in an Apprehension , that God in his Promises and Threatenings had a mind to deceive us , Gen. 3. 4 , 5 , 6. And as sin thus laid its foundation by the Craft of Sathan , so it endeavours to carry on its building . It continually suggests to the Hearts and Minds of men , that they shall certainly be deceived in trusting to Gods Promises . For ( 1 ) Secret thoughts there are in the Hearts of men ( which are deceitful above all things , and desperately wicked ) that neither the Promises nor Threatenings of God are true , in the terms and sense wherein they are proposed unto them . They neither think that it shall be so bad with any as he threateneth , nor so well as he promiseth . Did men believe the Threatenings of God as to the fearful and Eternal Ruine of Sinners , it were not possible they should live in Sin as they do without any Endeavour of Amendments , so to fly from the Wrath to come . Nor do they think in their Hearts that it shall be with them that believe according as God hath promised . They say in their Hearts , The Lord will not do good , neither will he do evil , Zeph. 1. 12. namely , as he hath either promised or threatened . ( 2 ) Men think that there are still some reserves and latent Conditions in the Promises and Threatenings of God , and that God knows it shall be otherwise , than they seem to pretend . By this Imagination Sathan deceived our first Parents as to the Truth of God in his Threatening . He perswaded them that there was a reserve therein , that was directly contrary unto what the words of it declared ; and that by transgressing of his Commands , they should not dye , but be Wise and like himself . And still men suppose that the Promises propose a fair ground indeed ; but that if they should go to build upon it , there is a Mine under it , which would be sprung at one time or another unto their Ruine . They cannot apprehend that it shall be with them according unto , and as the Promise doth declare . If they should attempt to believe , yet one latent condition or other would defeat them of obtaining it ; whereas indeed the whole and entire Condition of enjoying the Promise is Faith alone . ( 3 ) Whatever may be the Truth of the Promise , yet they cannot conceive that God intends them therein ; whereas yet there is no Declaration or Intention of God , whereby our Duty is to be regulated , and whereon we shall be judged , but what is contained and expressed in the proposal of the Promise it self . On these and the like grounds , the great contest in the world between God and Man , is whether God be True or a Liar in his Promise . It is not thus directly stated in the minds of Men ; for they have many other pretences why they do not believe ; but this is that which it is resolved into . For he that receives not the Testimony of God , maketh him a Liar . So was it with the People in the Wilderness , whose Carkasses fell therein because of their Unbelief . The Reasons they pretended and pleaded why they would not attempt to enter the Land of Canaan , were that the People were strong , and the Cities walled , and Giants among them , Numb . 13. 28 , 32 , 33. But the true reason was their Unbelief of Gods Promise ; wherefore God expresseth the sense of his Indignation against them , with that Scheme of Reproach ; Ye shall bear your Iniquities , and you shall know my breach of Promise , chap. 14. 34. or see what your Unbelief hath brought you unto . And no otherwise is it with all Unbelievers at present , as our Apostle at large declares chap. 3. of this Epistle . Other things are pretended as the causes of their Unbelief , but it is their dissatisfaction in the Truth of God that is the true and only cause of it . And as this sufficiently manifests the hainousness of Unbelief , so it Glorifies the Righteousness of God in the Condemnation of Unbelievers . 2. The Curse of the Law having by the guilt of Sin been admitted unto a Dominion over the whole Soul , it is a great thing to receive and admit of a Testimony to the contrary , such as the Promise is . What the Law speaks , it speaks unto them that are under it , as all men are by Nature . And it speaks in the Heart of every man , that the sinner must dye . Conscience complies also , and adds its suffrage thereunto . This fixeth a conclusion in the mind , that so it will be , whatever may be offered unto the contrary . But so is the Testimony of God in the Promise , namely , that there is a way of Life and Salvation for sinners , and that God offereth this way and an Interest therein unto us . Nothing but the exceeding greatness of the power of Grace , can enable a guilty sinner in this case to set his Seal that God is true . 3. When the Promise comes , and is proposed unto us , for the most part it finds us deeply engaged into , and as to our selves , Immutably fixed on other things that are inconsistent with Faith in the Promises . Some are interested in divers Lusts and Pleasures ; Some are filled with inveterate prejudices through a vain Conversation received by Tradition from their Fathers ; and some have some good hopes in themselves , that in the way wherein they are , by the Religion which they profess , and the Duties which they perform , they may in time arrive unto what they aim at . When the Promise is proposed , the first thing included therein , is an utter relinquishment of all these things . As it is a Promise of Grace , so it excludes every thing but Grace . Wherefore when it is proposed unto any , it doth not only require that it be believed , or God be believed therein , but also that in order thereunto , we part with and utterly renounce all hopes and confidences in our selves from what we are or expect to be , and betake our selves for Life and Salvation unto the Promise alone . Some imagine that it is a very easie thing to believe ; and that the Souls of men are but deceived when they are called off from the Duties that Light and Conviction put them upon , to the way of Faith in the Promise . But the truth is , that what from its own Nature , and from what is required thereunto , or comprised therein , it is as the most important , so the highest and greatest Duty that we are called unto , And which men would of their own choice rather grind in a Mill of the most burdensome Duties , than once apply their minds unto . 4. The guilt of sin hath filled the mind of every sinner with innumerable fears , doubts and Confusions that are very difficultly satisfied or removed . Yea the remainders of them do abide in Believers themselves , and oft-times fill them with great perplexities . And these when the Promise is proposed unto them arise and follow one another like the Waves of the Sea ; James 1. 6. No sooner is one of them answered or waved , but immediately another supplies its room . And in them all doth Unbelief put forth its power . And on these grounds it is that poor sinners have such need of the Reduplication of Divine Assurances , that notwithstanding all pretences unto the contrary , the Promise of Grace in Christ shall be made good and be accomplished unto them . 5. The especial Design of God in this Dispensation and Condescension , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That we might have a strong Consolation . Being engaged in the Application of his Instance in the Promise and Faith of God given unto Abraham , the Apostle here plainly dismisseth the consideration of things past under the Old Testament , in those Blessings and temporal things which were Typical of things spiritual ; and applies the whole unto present Believers , and therein unto all those of future Ages . That we might have . And herein he builds on this Principle ; That whatever God promised , designed , sware unto Abraham , that he did so promise unto all Believers whatever ; so that every Promise of the Covenant belongeth equally unto them with him or any other . And two things the Apostle lays down concerning such Believers . ( 1 ) What God designs unto them ; ( 2 ) Such a Description of them as contains the Qualifications necessary unto a Participation of what is so designed . The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It sometimes signifies Exhortation , an encouraging perswasive Exhortation . And in that sense it is here taken by some Expositors , as Theophylact , and Oecumenius . That we might have thereby a prevalent Exhortation unto Faith and Patience in Believing . But Comfort or Consolation is the most usual signification of the Word in the New Testament , as I have shewed elsewhere ; and that sense of the Word alone can be here intended . A Consolation it is that ariseth from the Assurance of Faith , and of our Interest thereby in the Promises of God. This is that which relieves our Souls against all Fears , Doubts , and Troubles ; For it either obviates and prevents them , or it out-ballanceth them , and bears up our Souls against them . For Comfort is the Relief of the mind , whatever it be , against sorrow and trouble . And this Consolation which God intends and designs Believers , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; solamen fortissimum , forte , validum , potens . Strong , powerful , prevalent . Strong so as to be prevalent against Opposition , is that which is intended . There are Comforts to be taken , or are often taken from earthly things . But they are weak , languid , and such as fade and dye upon the first appearance of a vigorous opposition . But this Consolation is strong and prevalent against all Creature Oppositions whatever . Strong ; that is , such as will abide against all Opposition . A strong Tower ; an impregnable Fortress , Munition of Rocks . For it is not the abounding of Consolation in us , but the prevalency of the Causes of it against Opposition that is intended . 6. There is the Description of the Persons unto whom God designs this Consolation by the Promise confirmed with his Oath ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There are three things in this Description of Believers , or the Heirs of the Promise . ( 1 ) The way whereby they seek for Relief ; they fly for Refuge . ( 2 ) The Relief it self which they seek after , which is the Hope set before them . ( 3 ) The way whereby they are made Partakers of it , they lay hold upon it . 1. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; say we , that fly for Refuge ; Qui cursum corripiunt . It is the Judgement of many that here is an Allusion unto him who had slain a man unawares under the Law , whose safety and life depended on his speedy flight unto one of the Cities of Refuge , Numb . 35. 11 , 12. And hereunto our Translators had undoubtedly respect , whereon they rendered the word , flying for Refuge . And indeed the word it self signifies such an Action as is there ascribed unto the man-slayer . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly , cursum corripere , hath respect unto two things . ( 1 ) An apprehension of Danger , or a real surprisal with it , whereon a man takes his flight for Deliverance . And so it was with the man-slayer ; his apprehension of the approach of the Avenger of Blood , to take away his Life , stirred him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fly from the place and condition wherein he was , lest Evil should overtake him . ( 2 ) Speed and Diligence in an endeavour to attain that place or company , or End which a man proposeth unto himself , as the means of his Deliverance ; and whereby he hopes to find safety . He that doth so fly , casts off all Tergiversation , stirs up himself , gives no place to sloth or vain hopes , and useth his utmost diligence in the pursuit of his safety . And hereby doth the Holy Ghost lively express the state and condition of all the Heirs of Promise in this matter . In themselves , by Nature , as they are Children of the first Adam , they are all exposed upon the Guilt of Sin Original and Actual unto the Sentence of the Law. God by various means is pleased to awaken them unto the consideration of the Danger wherein they are , the Execution of that Curse which they are obnoxious unto being impendent over them . In this Condition they see a necessity of seeking out for Relief , as knowing that if it be not obtained they must perish , and that Eternally . Love of Sin , compliance with the World , hopes of Righteousness of their own , do all endeavour variously to retard and hinder them in their Design . But when God proceeds to shut them up , to sharpen their Convictions , and continually to represent their Condition unto them , giving them to conclude that there is no hope in their present Condition , at length they stir up themselves unto a speedy flight to the Hope set before them in the Promise . And , That is the second thing to be enquired into , namely , what is this Hope that is set before us , and how it is so . ( 1 ) Most Expositors take Hope here by a Metonymy of the Subject for the thing hoped for ; that is , Grace and Glory , Justification and Salvation by Jesus Christ. These things are the subject matter of the Promises , which we desire and hope after . And unto these we may be said to fly for Relief or Refuge , when in our expectation of them we are supported and comforted . ( 2 ) Some take Hope subjectively for the Grace of Hope it self . And this we are said to fly unto , that is , speedily to betake our selves unto the exercise of it , as founded in the Promises of God , foregoing all other expectations , wherein we shall find assured Consolation . ( 3 ) Hope , by a metonymy of the effect for the Cause , may express the Promise it self , which is the cause and means of ingenerating Hope in us . And this I take to be the proper meaning of the place , and which is not exclusive of the other senses mentioned . The Promise being proposed unto us is the Cause and Object of our Faith on the account of the Faithfulness of God therein . Faith brings forth Hope , whose Object is the same Promise , or the good things thereof , as proposed from the same Faithfulness . Thence is it self called the Hope , as that without which we could have none , there being neither Cause of it , nor Object for it . And this Hope is said to be set before us , or to be proposed unto us , which it is in the Declaration of the Promise , or the Dispensation of the Gospel . Therein it is proposed as the Object of our Faith and Hope , as the means of the strong Consolation which God is so abundantly willing that we should receive . And this renders the whole Metaphor plain and easie . For it is evident how the Promise and all that we hope for thereby is set before us and proposed unto us in the Gospel , as also how we fly or betake our selves thereunto in all distresses for Relief . And it is more natural to allow of this metonymical expression in the word Hope , than to admit of so rough a Catachresis in the other part of the words , wherein the Grace of Hope within us , should be said to be set before us . Thirdly , With respect hereunto we are said to fly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lay hold on , fortiter apprehendere , constanter retinere . The signification of this word , frequently used by our Apostle , I have on sundry occasions before declared . It is , injecta manu , totis viribus retinere ; to hold fast what we lay hold on , with all our might and power . There will be many endeavours to strike off the hand of Faith from laying hold on the Promise ; and many more to loosen its hold when it hath taken it . But it is in its Nature , and it is a part of our Duty strongly to lay hold upon , and firmly to retain the Promise when we have reached unto it . And there seems in the whole Metaphor to be an Allusion unto those who run in a Race . For whereas they have a Prize or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set before them , they first stir up themselves with all their strength to speed towards the mark , which when they have attained they both lay fast hold on , and bear it away with them as their own . So is it with Believers as to the Promise proposed unto them or set before them . They reach out after it , lay hold upon it , reserve it as to their Interest in it , as the only means of their Deliverance and Salvation , and of that Consolation which in every condition they stand in need of . And from the words so opened we may observe that , Sense of Danger and Ruine from sin , is the first thing which occasions a Soul to look out after Christ in the Promise . It is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which includes a respect unto Danger to be avoided , whence we render it , fly for Refuge . As the Lord Christ came to seek and save that which was lost , to call not the Righteous but sinners to Repentance , to be a Physician to the sick and not to the whole ; so if men are not sensible of their lost condition , of the sin and sickness of their Souls , they will never in good earnest look out after him . And therefore as those by whom Conviction of Sin , and Humiliation for it are despised , as they are by many , Christ himself also , who is the End of the Law and all its Convictions for Righteousness , is despised ; so the Profession of Christ and hopes of Salvation by him is in vain in all those who were never truly made sensible of Sin and the danger of Eternal Ruine thereby . A full Conviction of Sin is a great and shaking surprisal unto a guilty Soul. Hence is such an one here tacitely compared unto him who had killed a man at unawares . He was just before in a condition of Peace and Safety , fearing no man , but with quietness and assurance attending his own occasions . But having now slain a man at unawares , he finds all things on a suddain changed round about him . Fear within , and danger from without , do beset him on every hand . If he seeth any man , he supposeth him the Avenger of Blood ; and if he seeth no man , solitude is dreadful unto him . No otherwise is it with them who are throughly convinced of Sin. They were alive , as the Apostle speaks Rom. 7. and at peace , fearing no more Evil than they felt ; perhaps perswading themselves that all things were well between God and their Souls , or not much solicitous whether they were or no. In this state the Commandment comes and discovers their guilt and danger thereon , and unveils the Curse which until now was hidden from them , as the Avenger of Blood ready to execute the Sentence of the Law. This being a thing which they never expected nor feared , fills them with great surprisals . Hence are those cries of such Persons ; what shall we do to be saved ? that argue a great distress and no small amazement . And those who know nothing of these things are utterly ignorant both of Sin and Grace . The Revelation or Discovery of the Promise , or of Christ in the Promise , is that alone which directs convinced sinners into their proper course and way . This is the setting of an Hope before them , wherein they are called to look unto their strong Tower as Prisoners of Hope , that they may be brought out of the Pit through the Blood of the Everlasting Covenant . The man slayer probably might have many contrivances suggested in his mind , how he might escape the Danger whereunto he was exposed . To leave his present habitation , to lye hid , to betake himself unto Woods or Desarts , and the like vain hopes might present themselves unto him . But all these things did but keep him out of his way , and divert him from his Duty ; and the longer he entertained them in his thoughts , the more his danger was increased , and his Life hazarded . It was the Remembrance alone of the City of Refuge , set before him in the Law , that directed him to his proper Duty , and set him in his way unto safety . It is no otherwise with Persons under the Convictions of Sin. Many things present themselves unto their minds , with hopes of Relief attending them . Sin it self with a continuance therein will do so , so also will sloth , and the procrastination of present Duty ; but especially some Duties themselves , a Righteousness by the works of the Law will do so , and with many is effectual unto their Ruine . Whilst these or any of them are attended unto , the way of Duty and Safety is hidden from the Eyes of Sinners . But when the Promise , Christ in the Promise is proposed unto them , is set before them , so soon as they direct their Eyes that way , they see their course plain before them , and what it is they must betake themselves unto , if they intend a Deliverance out of the condition wherein they are . Where there is the least of saving Faith , upon the first Discovery of Christ in the Promise , it will stir up the whole Soul to make out towards him , and a Participation of him . As Faith is begotten in the Soul by the Promise , so the first natural genuine Act of it , tends unto a farther Interest in and Participation of that Promise . In going to Christ upon his Call and Invitation , in laying hold upon him in the Promise , consists the Nature , Life , and Being of the Duty , Obedience and Grace of that Faith which is in the Heirs of Promise . It is the Duty and Wisdom of all those unto whom Christ in the Promise is once discovered , by any Gospel-means or Ordinance once set before them , to admit of no delay , of a through closing with him . Many things , yea things innumerable will offer themselves with subtilty and violence unto that End ; yea all the Crafts and Power of the Gates of Hell will engage to the same purpose ; but as Faith being really set on work will prevail against them all , so it is our Duty to avoid them , as those which under specious pretences strike at the Life and Eternal welfare of our Souls . There is a spiritual strength and vigour required unto the securing of our Interest in the Promise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to lay fast and firm hold upon it . The greatness of our concern therein , the opposition that will be made thereunto , the Love wherewith our Faith ought to be accompanied , do require the utmost of our strength and diligence herein . The Promise is an assured Refuge unto all sin-distressed Souls who betake themselves thereunto . Where any Souls convinced of Sin by the charge of the Law , and their own lost condition thereon , do betake themselves unto the Promise for Relief , God is abundantly willing that they should receive strong Consolation . For herein doth the Nature of that Faith consist which hath the Promise of Pardon , Justification and Salvation given unto it . And hereon I might enlarge to manifest the true Nature of that Faith which hath the Promises , but I must not too far digress . Verse 19. Which ( Hope ) we have as an Anchor of the Soul , both sure and stedfast , and which entereth into that within the Vail . Having made mention of our Hope with respect unto the Promise of God , He adds an account of the use of that Hope in the course of our Faith and Obedience . And he leaves herein the metonymical signification of the word , returning unto that which is proper , namely , the Grace of Hope in us . But this he doth not absolutely , but as it includes its Object or the Promise laid hold upon by Faith. For he doth not expresly mention Hope it self , but includes it in the relative Article , and so respects not its self alone but its object also , which he had mentioned before , Hope as arising from , or caused by and fixed on the Promise of God. Wherefore the use of Hope as fixed on , and mixed with that Promise , securing our Interest therein , is that which he declares in this Verse . And three things are to be briefly spoken unto in the opening of these words . ( 1 ) The Nature of this Hope . ( 2 ) Its Use and Properties . ( 3 ) Its Operation and Effects . The first is included , the second expressed under a Natural , and the third under a Typical similitude . 1. The Grace of Hope being not expresly mentioned but only included in the words , and that not with respect unto its Essence and Nature , but its Use and Operation , here is no occasion given to insist upon it . Only whereas it is supposed as the principal subject of the Proposition , it may briefly be spoken unto . This Hope elsewhere He calls our confidence , and ascribes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a glorying or boasting unto it , chap. 3. 6. and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or full assurance ; chap. 6. 1. Wherefore it is that Grace whereon our Assurance , or that full perswasion of Faith which gives confidence and Glory , doth depend . And there is nothing more adverse unto it , than the common notion of Hope . For it is generally conceived as a dubious , uncertain , fluctuating expectation of that which may be , or may not be for the future . Now although such expectations of all sorts may be included in the general notion of Hope , yet are they excluded from the Nature and Use of that Grace of Hope which is recommended unto us in the Scripture . For this is a firm Trust in God for the enjoyment of the good things contained in his Promises , at the appointed season , raising in the Soul an earnest desire after them , and expectation of them . And for want of the knowledge of the Nature of this Grace , many live without any benefit of its exercise . Let two things concerning it be observed and they will give Light into its Nature and Use. ( 1 ) That it springs from Faith , in that it fixeth all its expectation on the good things in the Promise , and that as promised . But it is Faith alone that receives the Promise and giveth an Interest therein . ( 2 ) That its Nature and Essence consists in Trust in God , which if it be not the Foundation of all its exercise , whatever may be so called is but a deceiving presumption , Psal. 33. 18. 42. 5. Psal. 130. 5. &c. Wherefore it is the fiduciary Act of Faith on God in the Promises , as it respects the good things of it , as yet absent , future , unenjoyed . 2. The Use and Operation of this Hope , the Apostle expresseth by a double metaphor , the one taken from things Natural , the other from things instituted and Typical . It s Use he sets forth by a Metaphor taken from things natural ; it is the Anchor of the Soul , firm and stable ; and its Operation by a Metaphor taken from things Typical , it entereth into that within the Vail . 1. In it self and as unto its Use He compareth it unto an Anchor ; It is the Anchor of the Soul. For the Souls of Believers it seems have need of an Anchor . And there is much instructive efficacy in such similitudes They are the only lawful Images in things sacred . For that which in its self is invisible , is by a suitable Representation proposed unto the Reason of the mind , and even objected unto sense it self . Hence as used in the Scripture , they are eminently communicative of spiritual Light and Experience unto the Soul. And this Instructive Allusion is to be taken from the principal Ends of the things compared , and ought not to be extended unto other Circumstances which belong not thereunto . Yea a dissimilitude is allowed in them all . Wherefore our Hope , as before described , is compared unto an Anchor . ( 1 ) With respect unto its Use. ( 2 ) With respect unto its Adjuncts and Properties . As the Nature and Use of an Anchor is to hold fast the Ship whereunto it doth belong , and to keep it steady . And it is principally of use at two seasons . ( 1 ) In Storms and Tempests , when the Art and Skill of the Mariners are overcome by the fierceness of the Wind and Sea that they cannot steer the Ship in its right course , nor preserve it from Rocks or Shelves . Then is an Anchor cast out , which if it have the Properties here mentioned , will hold fast and retain the Ship in safety against all outward violence . ( 2 ) When Ships are in their Harbour that they may not be tossed up and down at uncertainty , that men may attend their occasions and not be driven to and fro with every Wind , which our Apostle alludes unto , Ephes. 4. 13 , 14. An Anchor is cast to keep the Vessel steady unto its posture . There are therefore two things supposed in this Allusion . ( 1 ) That the Souls of Believers are sometimes exposed unto Storms ; and a stress of spiritual Dangers , Persecutions , Afflictions , Temptations , Fears , Sin , Death , and the Law , do make up these Storms that oft-times beat upon them . And they are compared here unto Storms ; ( 1 ) Because of their Violence . There are Degrees in them , and some are far more urgent than other , as Storms are of various sorts ; but generally all of them have one degree or other of Fierceness and Violence . ( 2 ) Because of their Tendency ; they tend in their own Nature unto Ruine and Destruction . It falls out indeed sometimes that a Storm at Sea , although it terrifie the Passengers , and discompose the Ship , yet accidentally falling in with its course for a season doth speed it in its Voyage . But in their own Nature all Storms tend unto Ruine and Destruction . So likewise do all the ways and means whereby the state of Believers with their Interest in the Promise are assaulted . They all tend unto the Ruine of their Souls . It is true through the holy , wise disposal of all things by the Lord Jesus Christ , they do for the most part issue in the growth of their Faith and furtherance of their Salvation . But this they have not of themselves , their work and tendency is of another Nature . Our Apostle gives us a Description of these Storms , with the use of this Anchor in them , and the success thereof in the safety of the Souls of Believers , Rom. 8. 33 , 36 , 38 , &c. ( 2 ) The ordinary occasions of this Life and our Duties towards God and Men therein are like the tradings of Ships in their Harbour . For therein also a good and sure Anchor is necessary for them , the neglect of the use whereof hath proved ruinous to many . And without that which spiritually answers thereunto we shall fluctuate up and down in all that we do , and be in continual hazard of Ruine . In these seasons Hope , as before described , is the Anchor of the Soul ; and as that is let down through the Waves and Darkness of the Ocean , by its Cable , until it comes to fix it self in the bottom ; so our Hope let out as it were by the sure Word of God , entreth into that wherein it fasteneth it self and fixeth the Soul. 2. The Allusion respects the Properties of an Anchor , which as here expressed are two , the one respecting its Nature , the other its Use. ( 1 ) It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sure ; that will not fail ; it may be safely trusted unto . The substance of it is firm , the proportion of it is suited unto the Burden of the Ship ; and it is no fair promising and yet deceitful Engine . ( 2 ) In its Use it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firm and stedfast , which no violence of Winds or Storms can either break or move from its hold . Such is Hope unto the Soul. ( 1 ) In its Nature it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sure , and not a deceiving Imagination . It maketh not ashamed , Rom. 5. 5. by any failure or disappointment . Groundless Presumptions are the deceitful Engines , whereby the Souls of multitudes are ruined every day ; of no more use than if the Mariners should cast out a Logg , or a burden of Straw , to stay their Vessel in a Storm . But Hope proceeding on and built on Faith , is infallible and will not deceive . ( 2 ) In its Use it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firm and invincible , against all oppositions , not indeed from its self , but from the ground which it fixeth upon , namely , Christ in the Promise , as the next words declare . For , Secondly , The way or means whereby this spiritual Anchor secures our Souls is expressed in the words following , and which entereth into that within the Vail . And herein there is a dissimilitude in the comparates . For an Anchor is cast downwards and fixeth it self in the Earth at the bottom of the Sea ; but Hope ascendeth upwards , and fixeth it self in Heaven , or in that which is therein . And we must enquire , ( 1 ) What is this Vail . ( 2 ) How Hope entreth it . ( 3. ) What is that within it , that Hope entreth into . ( 1 ) For the Vail it self , the Apostle unto that natural Allusion which he insists upon , adds also one that is Typical , which renders the whole context figurative , as we shewed before . The Vail therefore here alluded unto , was that which parted the most holy place from the Sanctuary or Body of the Temple . This our Apostle calls the second Vail , chap. 9. 3. and here the Vail absolutely . For the Body of the Temple whereinto the Priests only entred to offer Incense , was separated from the People by the first Vail , as the most Holy place was from that , by the second Vail . Through the former the ordinary Priests passed every day to offer Incense ; through the latter the High Priest passed , and that once a year . Now that which was denoted hereby with respect unto Christ and his Priesthood , were these aspectable Heavens through which he passed in his Ascension into the glorious Presence of God. See our Exposition on chap. 4. ver . 14. Within the Vail therefore , is within and above these visible Heavens , the place of Gods glorious Residence , the Holy Tabernacle not made with hands , where the Lord Christ continueth to administer for his Church . ( 2 ) This Hope entreth into , or passeth through . The Heavens are as a Vail unto the sense and reason of man ; there , their sight and their thoughts are bounded ; they can neither discern nor judge of any thing that is above or within that Vail . But Faith with Hope pierceth through it ; no created thing can keep them at a distance from God himself . As an Anchor stays not in the Waves of the Sea , as it cannot fix it self in the Waters , but pierceth through them until it come unto solid Earth in the bottom ; no more doth or can the Hope of a Believer fix it self on any thing under these Heavens , but it pierceth through all till it come within the Vail . And this it doth ( 1 ) under the conduct of Faith , which goes before it , and presents unto it the things hoped for , Heb. 11. 1. ( 2 ) By the Rule and Line of the Word which on no occasion it will vary from . And ( 3 ) this it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to that which is within . And what is it that is within this Vail ? not an Ark and a mercy-seat , not Tables of Stone and Cherubims , the work of mens hands ; but the things signified by them ; God himself on a Throne of Grace , and the Lord Christ as the High priest of the Church standing at his Right Hand . God the Father as the Author of the Promise of Grace , Christ as the Purchaser of all Mercy , the Counsel of Peace being between them both . Here Hope fixeth it self to hold the Soul stedfast in all the Storms and Tempests that may befall it . Wherefore that which Hope fixeth on within the Vail ; is ( 1 ) The Father as the Author . ( 2 ) The Lord Christ as the Purchaser . ( 3 ) The Covenant as the Conveyance of all Grace ; which were all Typically represented by the things within the Vail of Old. And the Apostle makes use of this Expression for two Reasons . ( 1 ) Because our Hope and Faith are not now fixed and bounded on Types , Shadows , and obscure Representations of the good things of the Promise , as things were under the Old Testament . All these things are now passed away , and we have immediately to deal with God and Christ Jesus . ( 2 ) To instruct the Hebrews in the Nature and Use of the Old Tabernacle Institutions , and from thence in the true Nature of the Priesthood of Christ which he is now returning unto . And we may observe from these words , That all true Believers are exposed to Storms and Tempests in this world . This makes Anchors so necessary for them . The wise God would not have provided an Anchor for them and enjoyned its use , if he had not known they would be exposed unto Storms . He that dwells at peace in his House , of all things thinks least of an Anchor . But we are to look for Storms . Suppose we might pass our time of sojourning here without outward Troubles , which yet he is exceedingly unwise who promiseth unto himself any such thing , whilst we are in the Flesh , and accompanied with so many occasions of Distress on every hand ; yet who can escape from those inward Trials , Exercises and Troubles , from Temptations , Darkness , Sin , and the Law , wherewith we are often tossed and afflicted , and it may be for a season not comforted ? For , These Storms would prove ruinous unto the Souls of Believers , were they not indefeasibly interested by Faith and Hope in the Promise of the Gospel . Every Storm almost will be too hard for Ships without Cables or Anchors . And as little security have we in a time of Trial from any thing in our selves , if Hope hold not fast on the Promise which is the Anchor of the Soul. And this it will do if it be genuine . For , No distance of place , no Interposition of difficulties can hinder the Hope of Believers , from entring into the Presence of , and fixing it self on God in Christ. It pierceth through the Clouds , passeth through the Heavens , stops not at their glorious Vail , until it comes unto the Eternal Fountain and Spring of all Grace and Mercy . And therefore , The strength and assurance of the Faith and Hope of Believers is invisible unto the world . They enter in within the Vail where no Eye of Reason can pursue them . There all their concerns are hid , and the secret Influence which unto all purposes they have from thence is sometimes admired , sometimes derided by the blind and wicked world . However it is effectual to their good . For , Hope firmly fixed on God in Christ by the Promise will hold steady and preserve the Soul in all the Storms and Trials that may befall it . It is an Anchor both sure and stedfast . Wherefore , It is our Wisdom at all times , but especially in times of Trial , to be sure that our Anchor have a good hold-fast in Heaven . This alone will be our Preservation and Security ; if we are fixed on that within the Vail . Verse 20. Whither the forerunner is for us entred , Jesus made an High Priest for ever after the order of Melchisedec . The Apostle issueth this long digression as he doth all his other Discourses , in the Person of Christ ; who being the Author and Finisher of our Faith , with him he begins , and in him he ends continually . And three things he aims at in this Verse . 1. To give new Assurance unto the efficacy and prevalency of Hope fixed on the Promise as it enters in unto that within the Vail ; namely , because Christ our High Priest is there . It enters there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whither Christ is gone . Even Heaven it self would be no safe place for us to fix the Anchor of our Trust and Hope in , if Christ were not there . For without him there would be no Throne of Grace in Heaven , as there could have been no Typical Throne in the Sanctuary , without the Mercy-seat . And this contains the relation between the two Verses ; wherein we see that , After the most sincere performance of the best of our Duties , our Comforts and Securities are centred in Christ alone . Our Hope entring within the Vail is a safe Anchor , because Christ is there . 2. The Apostle in these words by an Artificial Transition , lands us on that Coast which he all this while steered towards ; and this is the Priesthood of Christ as represented in that of Melchisedec . This he had asserted chap. 5. 12. But upon the consideration of the depth of this Mystery , the Importance of the subject matter of it , with the present state of the most of these Hebrews , he engageth into that long digression for their due preparation unto the hearing and receiving of it , which we have now passed through . Wherefore having discharged his Conscience and Duty towards them in various Admonitions , he returns again in these words unto that design and discourse , which there he had broken off . And from the Nature of his Digression we may learn that , As the minds of men are greatly to be prepared for the Communication of spiritual mysteries unto them , so the best preparation is by the cure of their sinful and corrupt Affections , with the removal of their Barrenness under what they have before learned and been instructed in . It is to no purpose , yea it is but the putting of New Wine into Old Bottles to the loss of all , to be daily leading men into the knowledge of higher mysteries , whilst they live in a neglect of the Practice of what they have been taught already . 3. He gives an account of the Lord Christ unto whom he hath now reduced his Discourse , in sundry particulars ; As , 1. He expresseth him by his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Jesus . And by the Interposition of this name here the Apostle may design two things . ( 1 ) To mind us of the signification of it , whence the reason of his Assumption of it was taken . Jesus signifies a Saviour ; And he was called Jesus , because he was to save his People from their sins , Matth. 1. 21. He therefore concerning whom all these things are affirmed , is to be considered as our Saviour ; who had the name of a Saviour given him by God himself , with respect unto the work which he was to do , 1 Thes. 1. 10. and he is Jesus still , able to save to the uttermost them that come unto God by him . ( 2 ) To reflect on the common use of that name in the world . This was the Name under which he was reproached , reviled , crucified and slain as a Malefactor , They crucified Jesus . Wherefore the Apostle treating here of the glorious Exaltation of the Son of God , that none might pretend or fancy to themselves that it was any other thing or person that he intended , he expresseth him by that Name , whereby he was known in the world , under which he was reproached and suffered . And this all the Apostles were careful to inculcate in the first preaching of the Gospel ; Jesus of Nazareth , Acts 2. 22. This Jesus hath God raised up , ver . 32. His Son Jesus whom ye delivered up and denied in the presence of Pilate , chap. 3. 13. Jesus of Nazareth whom ye crucified ; chap. 4. 10. Jesus whom ye slew and hanged on a Tree , chap. 5. 30. For as they testified hereby that they were not ashamed of his Cross , so they laid in security for Faith , against all those fond Imaginations which have been since vented , that Christ in Heaven and in us is somewhat else than that Jesus who was crucified on the Earth . This is that which by the use of this Name he calls our Faith unto , namely , that it is one and the same Jesus , who was humbled and is exalted , who died ignominiously and lives for ever in Glory . This same Jesus is our Saviour in every state and condition , the same on the Cross and the same at the right hand of the Majesty on high . Hence he is still represented in Heaven as a Lamb slain , Rev. 5. 6. And all apprehensions unto the contrary are destructive unto the whole Foundation of the Gospel . 2. He describes him by that Office and Action whence our Hope receives its great encouragement to enter within the Vail ; namely , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Forerunner for us , and as such is entred in thither . In this place alone is this Title assigned unto the Lord Christ , though the things intended in it are elsewhere expressed . And so it must be said concerning the name of a surety , which our Apostle makes use of in the next Chapter , ver . 22. Great mysterious Truths may often be comprised in one word , used and employed by the Holy Ghost for our Instruction ; and therefore every word of the Scripture is diligently to be searched into . It is indifferent whether we render the words , the Forerunner for us , that is , our Forerunner is entred ; or the Forerunner is entred for us . In the first way the Qualification of his Person , a Forerunner for us ; in the latter the design of his Action , the Forerunner acting for us , is intended . Both come to the same purpose ; and our Translators so place the words as if they enclined unto the latter sense . Two things we are to enquire into . ( 1 ) What is a Forerunner . ( 2 ) What the Holy Ghost would instruct us in by this Ascription unto Christ , or he is a Forerunner entring within the Vail for us . ( 1 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Praecursor ; is one who in an affair of publick concern , makes speed by himself unto the place whereunto the Affair belongs , to give an Account of it , and to dispose of all things needful and suited unto the disposal of the Affair that he reports . Commonly indeed such a publick Harbinger is inferiour unto those who come after , under whose conduct the main of the affair doth abide . But this is only where he who is the Forerunner or Harbinger is so and no more . But now although the Lord Christ be a Forerunner also , yet he is more ; He is the Person in whose hand lyeth the whole affair and its conduct . And he was himself the Forerunner , because of the greatness of the matter he had in hand , not manageable by any other . And we may consider the words distinctly . ( 1 ) His being a Forerunner . ( 2 ) For us . ( 3 ) Where he is so , within the Vail . ( 1 ) He is in his entrance into Heaven , or the Holy place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Forerunner . This the High Priest of Old when he entred once a year into the Holy place was not . He entred thereinto himself , but he made no way for any to follow after . He did not go before the People to give them an entrance into the Holy place ; but both by his entrance and his return signified their exclusion for ever . We have then herein another Instance of the excellency of our High Priest and his Office. When he entred into the Holy place , he did it not meerly for himself , but to go before , to lead and conduct the whole Church into the same Glory . ( 2 ) He is a Forerunner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for us ; that is , for all Believers , for the whole Church in all Times , Ages and Places . And this he is three ways . 1. By way of Declaration . It belongs unto a Forerunner to carry Tidings , and to declare what is the success that hath been obtained in the Affair which he giveth an account of . The Lord Christ entring into Heaven makes an open declaration , that he hath led Captivity Captive , spoiled Principalities and Powers , triumphed over them , that he hath obtained his Portion , and divided the spoil with the strong , Isa. 53. 12. that he hath rescued his Church from the Power of Sin , Sathan , Death and Law. And there were two parts of the Triumphant Declaration made by this Forerunner of the Church . ( 1 ) That he had discharged his Original Engagement for the Salvation of Believers under the Old Testament , on the Faith whereof they were accepted with God , and saved . Hence upon his entrance within the Vail , they also joyn in that doxologie , Rev. 5. 9 , 10 , 11 , 12. And he was their Forerunner also . For although I have no apprehension of the Limbus Patrum fancied by the Papists , yet I think the Fathers that died under the Old Testament had a nearer Admission into the Presence of God , upon the Ascension of Christ , than what they enjoyed before . They were in Heaven before , the Sanctuary of God ; but were not admitted within the Vail , into the most holy place , where all the Counsels of God in Christ are displayed and represented . There was no entrance before either as to Grace or Glory within the Vail , Heb. 9. 8. For as I said , within the Vail are all the Counsels of God in Christ laid open , as they were typed in the Holy place . This none could or were to behold , before his own entrance thither . Wherefore he was their Forerunner also . ( 2 ) To declare the Redemption of all the Elect that were to follow him in their several Generations . This is Triumphantly declared in Heaven , Psal. 47. 5 , 6 , 7. Psal. 68. 18 , 24 , 25 , 26. 2. By way of Preparation . And this is twofold . ( 1 ) With respect unto our present gracious entrance into the Holiest , by Faith and Prayer . This way was not made for us whilst the Old Tabernacle was standing , chap. 9. 8. But this way is now prepared for us by our Forerunner , Chap. 10. 19 , 20 , 21 , 22. We have an entrance into Heaven even whilst we are here on the Earth . An entrance is made for our Faith , for our Hope , for our Prayer ; wherever they enter , our Souls do enter , and are present . And this entrance we make daily , and that with boldness and assurance on the account of our Forerunner . ( 2 ) As unto our future entrance into Glory . Under this capacity as a Forerunner , it belongs unto him to prepare Mansions for us in his Fathers House , whither he is gone , and which he hath promised to do , Joh. 14. 23. He prepares Mansions for us , and he prepares us for those Mansions , suiting Grace and Glory unto each other . Heaven indeed is ready for us , whenever we are meet and ready for Heaven . 3. By the way of Possession . He had now obtained for the Church Eternal Redemption , and purchased for them and in their Name an Everlasting Inheritance , Acts 26. 18. This he went , for them and in their Name to take possession of , and to reserve it in the Heavens for them , 1 Pet. 1. 4. Hereon being by Adoption made Heirs of God , they become to be Coheirs with Christ , Rom. 8. 17. and are at last admitted into the same Glory with him . So is he a Forerunner for us . 3. As a Forerunner he is entred within the Vail ; that is , into Heaven it self , the place of the glorious Presence of God. And this also may be considered two ways . 1. With respect unto what he hath already done for us ; and two things are included therein . ( 1 ) That he had compleatly finished the work he had to do upon the Earth . He had absolutely won the Victory , and secured the Church from all its spiritual Adversaries . Without this a Triumphant Entrance into Heaven had not been granted unto him . ( 2 ) Gods blessed Approbation of all that he had done here below , Isa. 53. 11 , 12. Phil. 2. 7 , 8 , 9 , 10 , 11. 2. With respect unto what he hath yet to do for us . Hence it is that he is not said absolutely to enter into his Glory ; but to enter as a Priest , as through a Vail , as into the Holy place ; where he continues as our Forerunner in the exercise of that Office ; as the Apostle declares in the close of the Verse ; made an High Priest after the order of Melchisedec , whereof we must treat in the next Chapter . Now the Lord Jesus being thus entred into Heaven as our Forerunner , gives us manifold security of our entrance thither also , in the appointed season . This he assures us of , Joh. 14. 3 , 19. For ( 1 ) He passed through all the Storms of Trials , Temptations , Persecutions , and Death it self , that we are exposed unto ; and yet is landed safely in Eternal Glory . His Anchor was Trust and Hope in all his Storms , chap. 2. 13. Isa. 50. 7 , 8 , 9. And it was tried to the utmost , Psal. 22. 8 , 9 , 10. It preserved him in them all , and will be no less Faithful unto the whole Church . As he hath thus gone before us , he is able to succour us , and hath given us in himself a Pledge of success . ( 2 ) He is now where our Hope is fixed , namely , within the Vail , where he takes care of it and will preserve it unto the end . Again , If the Lord Christ be entred in Heaven as our Forerunner , it is our Duty to be following of him with all the speed we can . And it is required hereunto . ( 1 ) That we be willing to follow him , in the way wherein he went , as well as unto the place whither he is gone . And the way he went was , ( 1 ) The way of Obedience , chap. 5. 8 , 9. ( 2 ) The way of suffering , chap. 12. 2. Holiness and the Cross are the two Essential parts of the way whereby our Forerunner entred into Glory . ( 2 ) That we burden not our selves with any thing that will retard us , chap. 12. 1. And we may see whereon the security of the Church doth depend as to the Trials and Storms which it undergoes in this world . He that can consider the Opposition that is made unto it in the world , the Counsel , the Power , and the Malice which are ingaged unto its Ruine on the one hand ; and it s own weakness , solitariness , helplesness on the other , cannot but admire whence it is that it is preserved one moment from destruction . There is no proportion between its visible defence and the visible opposition that is made unto it . It is Jesus our Forerunner who is within the Vail , taking care of all our concerns , that is alone our security . And what will he not do for us , who in the height of his Glory is not ashamed to be esteemed our Forerunner ? What Love , what Grace , what Mercy may we not expect from him ? And , When our Hope and Trust enter within the Vail , it is Christ as our Forerunner that in opeculiar manner they are to fix and fasten themselves upon . An Exposition on the VII . CHAPTER of the Epistle to the Hebrews . CHAP. VII . THERE are almost as many different Analyses given of this Chapter , as there are Commentators upon it . And sometimes the same Person proposeth sundry of them , without a Determination of what he principally adheres unto . All of them endeavour to reduce the whole Discourse of the Apostle unto such a Method as they judge most Artificial and Argumentative . But , as I have else-where Observed , the Force of the Apostles Reasonings doth not absolutely depend on any such Method of Arguing as we have framed unto our selves . There is something in it more Heavenly and Sublime , suited to convey the Efficacy of Spiritual Truth , as to the Understanding , so to the Will and Affections also . For this Reason I shall not insist on the Reducing of this Discourse unto any precise Logical Analysis , which none of the Ancients do attempt . But whereas those Methods which are proposed by Learned Men , whereunto , in their Judgment , the Apostles Arguing is reducible , are onely Diverse , and not Contradictory unto one another : The Consideration of all , or any of them , may be of good Use to give Light unto sundry passages in the Context . Those who have Laboured herein with most appearance of Accuracy , are Piscator and Gomarus . My Design being to Examine and Consider all the Apostles Arguings , and their Connexions particularly , I shall content my self with a plain and obvious Account of the Whole in general . The Design of the Apostle in this Chapter is not to declare the Nature , or the Exercise of the Priesthood of Christ , though the mention of them be occasionally inserted in some passages of it . For the Nature of it , he had spoken unto , Chap. 5 th . and Treats of its Use at large , Chap. 9 th . But it is of its Excellency and Dignity that he Discourseth in this place , and that not absolutely neither , but in Comparison with the Levitical Priesthood of the Church under the Old Testament . As this was directly conducing unto his End , so it was incumbent on him in the first place to confirm : For if it were not so Excellent , it was to no purpose to perswade them to embrace it who were actually in the enjoyment of another . This therefore he designeth to prove , and that upon Principles avowed by themselves , with Light and Evidence taken from what was received and Acknowledged in the Church of the Hebrews from the first Foundation of it . After this , he manifests abundantly the Excellency of this Priesthood from its Nature and Use also . But he was , in the first place , to evince it from the Faith and Principles of the Ancient Church of Israel , which he doth in in this Chapter : For he Declares how God had many ways instructed them to expect an alteration of the Levitical Priesthood , by the Introduction of another more Useful , Efficacious , and Glorious ; the continuance of them both in the Church at the same time being inconsistent . Herein was the Authority and Infinite Wisdom of God made manifest in his dealing with the Church of Old : By his Authority he obliged them unto a Religious Observance of all those Institutions which he had then appointed ; this he did unto the last day of the continuance of that State of the Church , Mal. 4. 4 , 5 , 6. But in his Infinite Wisdom , he had before them , in them , and with them , inlaid Instructions for the Church , whereby they might see , know , and believe , that they were all to cease and issue in something better afterwards to be introduced . So Moses himself in all that he did in the House of God , gave Testimony unto what was to be spoken and Declared afterwards , Chap. 3. 5. And with Respect unto both of these , did that Church greatly miscarry : For first , in many Ages it could not be brought with any Constancy to submit unto the Authority of God in Obedience unto his Ordinances and Institutions , as the whole story of the Old Testament doth declare . And now , when the time was come , wherein they were all to cease , under a pretence of adhering to the Authority of God , they Rebelled against his Wisdom , and refused to consider the Instructions which he had inlaid from first to last concerning their Ceasing and Alteration ; whereon the Generality of the Church fell and utterly perished . This therefore the Apostle Designs here to enlighten them in . And this should teach us with what Diligence , with what Reverence , with what Subjection of Soul , and Resignation of our Understandings unto the Will and Wisdom of God , all Divine Revelations are to be enquired into . So dealt in this Matter the Holy men and Prophets of Old , 1 Pet. 1. 10 , 11. And as for Want hereof , the whole Church of the Jews perished at this Season ; So in all Ages sundry particular Persons did wofully miscarry ; see Lev. 10. 1 , 2 , 3. 2 Sam. 6. 6 , 7. 1 Chron. 14. 11. And the Want hereof is the Bane of most Churches in the World at this day . In Order unto the End mentioned , the Apostle in the first place declares , that Antecedently unto the giving of the Law , and the Institution of the Levitical Priesthood thereby , God had , without any Respect thereunto , given a Typical praefiguration of this Priesthood of Christ , in one who was on all Accounts Superiour unto the Levitical Priests , when they were afterwards introduced . This Sacred Truth which had been hid for so many Ages in the Church , and which undeniably manifests the certain future Introduction of another and a better Priesthood , is here brought to light , and improved by the Apostle . As Life and Immortality , so all Spiritual Truth , was brought to light by the Gospel , 2 Tim. 1. 10. Truth was stored up in the Prophecies , Promises , and Institutions of the Old Testament ; but so stored up , as it was in a great measure hidden also ; but was brought forth to light , and made manifest in the Gospel . For whereas it is said , that the great Mystery of the manifold Wisdom of God , was hidden in him from the beginning of the World , Ephes. 3. 9 , 10. The meaning is not , that it was so hid in the Will and purpose of God , as that he had made no intimation of it ; for he had done so variously from the Foundation of the-World , or the giving of the first Promise : But he had so laid it up , and stored it in his Sacred Revelation , as it was much hid from the Understanding of the best of Men in all Ages , untill it was Displayed and brought forth to light by the Gospel , Psal. 49. 4. 78. 2. And all that Glorious Evidence of the Grace of God which now appears unto us in the Writings of the Old Testament , is from a Reflection of light upon them from the New Testament , or the Revelation of God by Jesus Christ. And therefore the whole Church of the Jews , although they were in the entire possession of those Writings of the Old Testament for so many Ages , never understood so much of the Mystery of the Will and Grace of God declared in them , as every ordinary Believer under the Gospel is enabled to do . And if We have the Privilege and Advantage of those Oracles of God which were committed to them , incomparably above what They attained unto , certainly greater Measures of Holiness , and greater Fruitfulness in Obedience , are expected from us than from them . These things , the Instance here insisted on by our Apostle , will Manifest . He in whom this praefiguration of the Priesthood of Christ was made , is Melchisedec , concerning whom and his Priesthood an Account is given in the first part of the Chapter unto ver . 11. And the Description given of him consisteth of two parts : ( 1. ) The Proposition of his story , or what is Recorded concerning him , ver . 1 , 2 , 3. ( 2. ) The Application of it unto the present purpose and Design of the Apostle , ver . 5 , 6 , 7 , 8 , 9 , 10. And this closeth the first General part of the Chapter . The Second Part of it , from ver . 10. unto ver . 24. consisteth in a double Inference , with their Improvements taken from that Discourse , as respecting Christ in his Office . ( 1. ) Unto the Removal , Abolition , or taking away out of the Church , the whole Aaronical Priesthood , with all the Worship of the Tabernacle and Temple , which depended thereon . This he Evidently proves to ensue from the Respect that was had unto the Lord Christ in the Priesthood of Melchisedec , whereof he had given an Account . Hereunto do all Arguings belong , ver . 11 , 12 , 13 , 14 , 15 , 16 , 17. ( 2. ) Unto the Excellency of the Priesthood of Christ in it self above that of the Tabernacle , even during its continuance , which follows no less evidently from what he had proved before , ver . 18 , 19 , 20 , 21 , 22 , 23 , 24. ( 3. ) Having laid this Foundation in his Demonstration of the Necessary removal of the Aaronical Priesthood , and the preeminence of that of Christ above it , even whilst it did continue , he further declares the Nature of it , from the Dignity and Qualifications of his Person , with the manner of the discharge of his Office on this Account , ver . 24 , 25 , 26 , 27 , 28. For the Design of the Apostle in this Epistle , especially in this Chapter and the three that ensue , is to open unto us , or turn aside a double Veil ; the one here below , the other above : That below is the Veil that was on all the Ordinances , Institutions , Ceremonies , and Types of the Law. This is the Veil that is unto this day upon the Jews , that they cannot see unto the end of the things that were to be done away . This he removes by giving a clear and full Account of the mind of God in them , of their Use and Signification . The other above is the Veil of the Heavenly Sanctuary : This he opens unto us in a Declaration of the Ministry of Christ our High Priest therein , as we shall see . And under these Heads , as the Apostle plainly convinceth the Hebrews of the Ceasing of their Priesthood and Worship , and that unto the unspeakable Advantage of the Church ; So to us he doth unfold the Principal Design and End of all the Mosaical Types of the Old Testament , with the Institution of God in them . This may suffice as a plain View and Prospect of the general scope of the Apostle in these Discourses . The especial coherence of one thing with another , the Nature of his Instances , the Accuracy and Force of his Arguings , the Perspicuity of his Deductions , with the like Concernments of the Argument in hand , shall be observed and spoken unto as they particularly occur in our Progress . Ver. 1 , 2 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THere is little variety in the Translation of these Verses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . Lat. Dei Summi , for altissimi , the most High God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all ; but adds in a new way of Exposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing that was with him ; that is , of the Spoyls , as it is afterwards Expounded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . Lat. divisit ; properly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated , laid aside , Bez. impartitus est , Imparted , gave , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul . Lat. sine Genealogiâ ; Bez. sine genere , without stock ; sine serie generis , without Pedigree . The Syriack gives us an Exposition of this passage , Whose Father and Mother are not written in the Generations or Genealogies , neither the beginning of his days , nor the end of his life ; which manifests how Ancient this Exposition of these words was in the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — his Priesthood remaineth . Ver. 1 , 2 , 3. For this Melchisedec , King of Salem , Priest of the most High God , who met Abraham returning from the slaughter of the Kings , and Blessed him ; to whom also Abraham divided out a tenth part of all : First , being by Interpretation King of Righteousness ; and after that also King of Salem , which is King of Peace : Without Father , without Mother , without Pedigree ; having neither beginning of days , nor end of life , but made like unto the Son of God , abideth a Priest continually . The words are an entire Proposition , consisting of a Subject , and a Predicate , or what is affirmed of it . Unto the Subject spoken of , which is Melchisedec , there is adjoyned a large Description , by its Properties and Adjuncts in sundry particulars . That which is affirmed of him , as so described , which is the predicate of the Proposition , is contained in the last words , or the Close of the third Verse ; but being made like unto the Son of God , abideth a Priest for ever . The Introduction of the whole Discourse , and therein its Connexion unto what went before , is contained in the casual Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For ; and this may respect the Reason why the Apostle affirmed , and insisted so much on it , that the Lord Christ was a Priest after the Order of Melchisedec : For , both the Truth ( saith he ) of my Assertion , and the Necessity of insisting thereon , will be sufficiently manifest , if you will but consider who this Melchisedec was , how he is Represented in the Scripture , and what is affirmed of him . Or Respect may be had in this word unto the whole preceding Discourse , from Chap. 5. ver . 11. There he lays the Foundation of it , affirming , that he had many things to say of this Melchisedec ; and those such , as they would not easily understand , unless they diligently applyed their minds unto the knowledge of Divine Mysteries ; hereof he now designs to give them an Account . For this Melchisedec , &c. But the Connexion is most Natural unto the words immediately preceding ; and a Reason is given of what was affirmed in them , Namely , That Jesus was made an High Priest for ever , after the Order of Melchisedec , Chap. 6. 20. for it was thus with this Melchisedec . When Truths in themselves Mysterious , and of great Importance unto the Church , are asserted or declared , it is very necessary that clear Evidence and Demonstration be given unto them ; that the minds of men be left neither in the dark about their Meaning , nor in suspense about their Truth . So dealeth our Apostle in the large ensuing confirmation which he establisheth his fore-going Assertion withal . The mention of Melchisedec is introduced with the Demonstrative Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this : It always hath an Emphasis , and denotes somewhat eminent in the Subject spoken of , mostly in a way of Commendation , so ver . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Consider how great a man this was . This man of whom is our Discourse . The Person spoken of is variously Described : ( 1. ) By his Name , Melchisedec . ( 2. ) By his Original Office , he was a King. ( 3. ) The place of his Rule or Dominion , which was Salem ; King of Salem . ( 4. ) By another Office added to the former , which principally belongs unto the Design of the Apostle ; which is described , ( 1. ) By the Nature of it , the Priesthood ; a Priest. ( 2. ) By its Object and Author ; of the most High God. ( 3. ) By his Actings as a Priest ; he Blessed Abraham : Illustrated , ( 1. ) By the manner of it , he met him . ( 2. ) By the time of it , and its Circumstance , when he returned from the slaughter of the Kings . ( 6. ) By the acknowledgment of his Office made by Abraham ; he divided unto him the tenth part of all . ( 7. ) By the Interpretation of his Name ; the King of Righteousness . ( 8. ) Of the place of his Reign ; King of Peace . ( 9. ) By sundry Properties of his Person , gathered out of the Relation of his History in the Scripture ; without Father , without Mother , without Pedigree , without beginning of days , or end of life . These Descriptions in all these particulars being given of him , there are two things affirmed concerning him : ( 1. ) That he was made like unto the Son of God. ( 2. ) That he abideth a Priest continually ; all which things must be spoken unto . For the Person spoken of , and Described by his Name , Melchisedec , I shall in this place say no more of him but what is Necessary for the Understanding of the Text. For I shall not here Examine those Opinions and Disputes concerning him , which for the most part have been raised by needless Curiosity : the fond and impious imagination of them who would have him , some of them , to be the Holy Ghost , and some of them God , even the Father himself , have been long since exploded . That he was an Angel in Humane Appearance , is so contrary to the Design of the Apostle , that not many have given Countenance to that Opinion . But that he was the Son of God himself , in a prelibation of his Incarnation , taking upon him the Form of a man , as he did afterwards the internal Form and Being in the Personal Union , some Learned Men have conjectured and contended . Howbeit , this also is directly contrary to the Text , wherein he is said to be made like unto the Son of God. And indeed all such Opinions as make him more than Man , are wholly inconsistent with the Design of the Apostle , which is to prove , that even among men , there was a Priest and Priesthood representative of Christ , and his Priesthood Superiour to that of the Law ; which hath nothing of Argument in it , if he were more than a Man. Besides he lays it down for a certain Principle , That every High Priest is taken from among men , Chap. 5. 1. And therefore if Melchisedec were an High Priest , he was so also . Among these who grant him a meer man , very many , following the Opinion of the Jews , contend he was Shem the Son of Noah , who was certainly then alive , and of great Authority in the World by virtue of his Primogeniture . But this also riseth up in Contradiction unto our Apostle , beyond all possibility of Reconciliation . The Jews who are no further concerned in him but as to what is declared by Moses , may safely , as to their own Principles , though not truly , conjecture him to be Shem. But whereas our Apostle affirms that he was without Father , without Mother , without Genealogy , having neither beginning of Days , nor end of Life , we are not allowed to Interpret these things of him concerning whom most of them are expressely Recorded . Nor will it suffice to say that these things indeed are written of him under the Name of Shem , but not under the Name of Melchisedec : For this were to make the Apostle to lay the weight of so Important an Argument as that in hand , and from whence he infers the removal of all the Ancient Legal Institutions out of the Church , upon a Niceity , and to catch as it were at an Advantage for it . Besides , let him be called as he will , it is his Person in the discharge of his Office which the Apostle speaks of , and the things affirmed of him are not true concerning , or not truly applicable unto Shem. And we may observe by the way , what a blessed effect it is of the Care and Wisdome of God towards the Church , that there are so few things in the Scripture that seem to administer occasion unto the Curiosities and Conjectures of Men , and of those not any of them needful unto our Faith and Obedience , so as that they should receive the least prejudice by our Ignorance of the precise sence of those places . The whole is filled with such Depths of Wisdome and Truth , as require our Humble , Diligent , Reverend , Careful search into them , all the days of our lives . But particular Passages , Historical or Mystical , such as seem to leave room for variety of Conjectures , are very few : Had they been Multiplyed , especially in Matters of any Importance , it could not have been avoided , but that Religion would have been filled with Fruitless Notions and Speculations . And thus it hath fallen out in this Matter of Melchisedec , which being veiled or hidden in the Old Testament , and that on purpose that we should know no more of him , nor any of his Concerns , but what is expressely written , all Ages have been fruitlesly exercised , yea , pestered with such curious Enquiries about him , as rise up in direct opposition unto the scope of the Holy Ghost in the Account given concerning him . These things therefore are certain , and belong unto Faith in this Matter . First , That he was a meer Man , and no more but so ; for ( 1. ) Every High Priest was to be taken from among Men , Chap. 5. 1. So that the Son of God himself could not have been a Priest had he not assumed our Nature . ( 2. ) That if he were more than a man , there were no Mystery in it , that he is introduced in the Scripture , without Father , without Mother , without Pedigree , for none but Men have so . ( 3. ) Without this Conception of him there is no force in the Apostles Argument against the Jews . Secondly , That he came not to his Office by the Right of Primogeniture ( which includes a Genealogy ) or any other Successive way , but was raised up and immediately called of God thereunto . For in that respect Christ is said to be a Priest after his Order . Thirdly , That he had no Successor on the Earth , nor could have ; for there was no Law to constitute an Order of Succession , and he was a Priest onely after an extraordinary Call. These things belong unto Faith in this Matter , and no more . Two things every way consistent with the scope and purpose of the Apostle , yea , Eminently subservient thereunto , I shall take leave to add ; the one as my Judgment , the other as a probable Conjecture onely . And the first is , that although he Lived and Dwelt in Canaan , then and afterwards principally possessed by the Posterity of the Son of Cham so called , yet he was none of the Seven Nations or People therein that were in the Curse of Noah devoted unto Bondage and Destruction . For whereas they were therein by a Spirit of Prophecy Anathematized and cast out of the Church , as also devoted unto Destruction , God would not raise up among them , that is of their Accursed Seed , the most glorious Ministry that ever was in the World , with respect unto Typical Signification , which was all that could be in the World until the Son of God came in his own Person . This I take to be true , and do somewhat wonder that no Expositors did ever take any Notice of it , seeing it is necessary to be granted from the Analogy of Sacred Truth . My Conjecture is , that he was a Person of the Posterity of Japhet , who was principally to be regarded , as the Father of the Gentiles that were to be called . Noah had Prophesied , that God should enlarge the Heart of Japhet , or perswade him so , as that he should return to dwell in the Tents of Shem , Gen. 9. 27. Unto Shem he had before granted the present Blessing of the Covenant , in those words , Blessed be the Lord God of Shem , ver . 26. and thereby the bringing forth of the Promised Seed was confined unto his Posterity . Hereon among them was the Church of God to be continued , and upon the matter confined , until the Shilo came , unto whom the gathering of the Gentiles was to be , in the enlargement of Japhet , and his Return to dwell in the Tents of Shem. And whereas the Land of Canaan was designed of God for the seat of the Church in his Posterity , he suffered it to be possessed first by the Seed of Cursed Canaan that in their dispossessing and destruction he might give a Representation and Security of the Victory and final Success of the Lord Christ and his Church over all their Adversaries . Before this came to pass , God , as I suppose , brought this Melchisedec and some others of the Posterity of Japhet into the Land of Canaan , even before Abraham himself , in pursuit of the Promise made unto Shem , had possession of it , and placed him there in a Condition of Office Superiour unto Abraham himself . And this might be done for two ends . ( 1. ) That a claim might be put in on the behalf of Japhet unto an Interest in the Tents of Shem in the Type of the Priviledge , for a while confined unto his Family . This Right and Rule of Melchisedec in those places which were to be the Seat of the Church enjoying the Promise made to Shem ; took , as it were , Livery and Seisin for the Gentile Posterity of Japhet , which was in due time to be brought into the full possession of all the Rights and Priviledges of it . ( 2. ) That he might manifest that the state of Gentile Converts in the Promise and Spiritual Priviledges of the Church , should be far more Excellent and better than was the state and Privileges of the Posterity of Shem whilst in their separate condition , God having provided some better things for us that they without us should not be made perfect . But these things are submitted to the judgment of every Candid Reader . I shall onely add what is certain and indubitable , namely , that we have herein a signal Instance of the Sovereignty and Wisdome of God. All the World was at that time generally fallen into Idolatry and false Worship . The Progenitors of Abraham , though a principal Branch of the Posterity of Shem ( as it is like , in the line of Primogeniture ) dwelt beyond the River , and Served other gods , Josh. 24. 2. Probably Abraham himself was not free from the Guilt of that Apostacy before his Call. Canaan was Inhabited by the Amorit 〈…〉 with the rest of the devoted Nations on the one hand , and the Sodomites on the other . In the midst of these sinners above others , was this man raised up , the great Type of Christ , with all the Illustrious Qualifications to be afterwards declared . And we may learn , 1. That God can raise the greatest Light in the midst of the greatest Darkness ; as , Mat. 4. 16. 2. He can raise up Instruments for his Service and unto his Glory , when , where , and how he pleaseth . 3. This Signal Praefiguration of Christ in the Nations of the World , at the same time when Abraham received the Promises for himself and his Posterity , gave a Pledge and Assurance of the certain future Call of the Gentiles unto an Interest in him and Participation of him . 2. This is the Person spoken of ; and the first thing in the Description of him is his Office , that he was a King. So he is Reported in the first mention of him , Gen. 14. 18. Melchisedec King of Salem . Now whereas this doth not belong unto that wherein he was principally to be a Type of Christ , nor is the Lord Christ any where said to be a King after the Order of Melchisedec , nor doth the Apostle make any Use of the consideration of this Office in him . We may enquire wherefore God placed him in that state and condition . And there seem to have been two Ends thereof . 1. To make his Typical Ministry the more eminent and conspicuous . For , placing him in the condition of Regal Power and Authority , what he was and did , would necessary be more conspicuous and more regarded , than if he had been onely a private man. And moreover by those Possessions and Wealth which he had as a King , he was enabled unto the Solemn and Costly discharge of his Office of Priesthood in Sacrifices and other Solemnities . God therefore made him a King , that he might be known and observed as he was a Priest , and be able to bear the Burden of that Office. And these things were then not onely consistent , but some Preparation seems to be made for the Conjunction of these Offices , by the Priviledge and Rights of Primogeniture , whereof I have Discoursed else-where . Now although nothing can be concluded from hence concerning the Preeminence of the Priestly Office among men above the Regal , which the Romanists plead for , from more vain and empty pretences ; yet it doth follow , that the greatest Temporal Dignities and Enjoyments , ought to be subservient unto Spiritual things , and the Concerns of Christ. 2. Although he was not in his Kingly Office directly Typical of Christ , yet he was by being a King the more meet to represent him as a Priest , seeing he was to be the onely King & Priest of the Church also . And it may be observed , that although Moses in Genesis makes mention of the Acts of both his Offices , yet our Apostle takes notice of those of one sort onely . For Moses informs us in the first place , that when he went to meet Abraham , he brought forth Bread and Wine , that is , for the Refreshment of him and his Army . Now this was an Act of Regal Power and Munificence . This the Apostle takes no Notice of , but only of his receiving Tythes , and Blessing Abraham , which were both of them Acts of Sacerdotal Power . Wherefore although it was convenient he should be a King , yet as a King , and in what he did as a King , he was no Type of Christ , though there might be a Moral Resemblance between them . For as Melchisedec Refreshed Abraham the Father of the Faithful and his Army , when they were weary after their Conflict with their Enemies , and in the Discharge of their Duty ; so doth the Lord Christ as King of his Church take care to support , relieve , and refresh all the Children of Abraham , all Believers in all their Duties , and in the whole course of Obedience . So hath the Wisdom of God disposed of things in the Scripture unto a fitness to give Instruction , even beyond what they are firstly and principally designed unto . And although this and the like considerations should give no countenance unto mens Curiosity in the Exposition and Application of any Passages in the Scripture , beyond the severest Rules of Interpretation , yet may it encourage us unto a diligent search into them , whilst we are duly steered by the Analogy of Faith. And I see no Reason why we may not hence collect these two things . 1. The Lord Christ as King of the Church is plentifully stored with all Spiritual Provisions for the Relief , Supportment , and Refreshment of all Believers in and under their Duties , and will give it out unto them as their Occasions do require . For as Melchisedec represented the Lord Christ in what he did , so Abraham in his Battel and Victory , was a Type of all Believers in their warfare and Conflict with all their Spiritual Adversaries . VVherefore as he and all his were Refreshed by the Kingly bounty of Melchisedec , so shall they be from the Munificence and unsearchable Riches of Jesus Christ. 2. Those who go to Christ meerly on the Account of his Priestly Office and the Benefits thereof , shall also receive the Blessings of his Kingly Power , in abundant Supplies of Mercy and Grace . Abraham designed nothing with Melchisedec but the owning of his Sacerdotal Office in giving him the Tythes of all , and receiving his Blessing . But when he met him he was Refreshed also with his Kingly Bounty . Many poor sinners go unto Christ principally , if not only at the first , upon the account of his Sacerdotal Office , to have an Interest in his Sacrifice and Oblation , to be made partaker of the Mercy and Pardon procured thereby . But when they come to him in a way of Believing , they find that he is a King also , ready , able , powerful to relieve them , and unto whom they owe all Holy Obedience . And this Answers the Experience of many , it may be the most of them that do believe . III. This Kingly Office of Melchisedec is farther asserted by the Specification of the Place where he was King and Reigned . He was King of Salem . There hath been great enquiry about , and much uncertainty there is concerning this place or City . Two Opinions , all sorts of those who have enquired into these things with any Sobriety , do incline unto . For as for one who hath not long since affirmed , that this Salem is Hierusalem that is above , the Mother of us all , he hath thought meet to give other Instances also , how little he understands the things he undertakes to treat about . But some think it was that City , and no other , which was afterwards called Hierusalem , and became in David's time , and so for a long continuance , the Principal seat of the Church and Solemn VVorship of God. This place they say was first called Salem , and afterwards ; it may be presently after the Reign of this Melchisedec , and on the occasion thereof , by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vision , or , they shall see Peace , called Hierusalem . Others think that Salem was a City or Town not far from Sychem , which was afterwards destroyed ; and there are Reasons for both Opinions . Of this latter Opinion Hierome is the Principal Author and Maintainer in his Epistle to Cuagrius . And there are three Reasons for it , whereon he much insists : ( 1. ) That there was a City near Sychem that was called Salem and no otherwise . And this is plainly affirmed in the Scripture , Gen. 33. 18. And Jacob came to Shalem a City of Shechem which is in the Land of Canaan . For those who render the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Et venit Jacob pacificus or incolumis ad Urbem Shechem , so making the word appellative , and not the Name of a place , are undoubtedly mistaken . For the same place is mentioned again in the New Testament by the same Name , John 3. 23. John was Baptizing in Aenon near to Salim . For , that Salim and Salem are the same Hierome well thews , with the Reason of the variation . ( 2. ) He affirms , that at that time were seen at Sychem the Ruines of the Palace of Melchisedec , which manifested it to have been a munificent Structure . ( 3. ) It is pleaded that the circumstances of the story make it necessary to judge that it was this Salem . For Abraham was passing by the place where Melchisedec Reigned , who thereon went out to meet him . Now whereas he was returning from Hoba which was on the left hand , or North-side of Damascus , Gen. 14. 15. Hierusalem was not in the way of his Return , but Salem was . On the other side it is pleaded with more probability , that Hicrusalem was the Seat of his Kingdom . For ( 1. ) It was Anciently called Salem , which Name is afterwards occasionally applyed unto it , as that whereby it was known , Psal. 76. 2. In Salem is Gods Tabernacle , and his dwelling-place in Sion , where Hierusalem only can be intended . Afterwards some think that when it was possessed by the Jebusites , it began at first to be called Jebus-Salem , that is , Salem of the Jebusites , which by Custom was transformed into Hierusalem . But the approved Etymology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the Name should signifie a Sight or Vision of Peace , is certainly true , and probably given by God himself . ( 2. ) In the days of Joshua , the King of Hierusalem was called Adonizedec , a Name of the same signification with Melchisedec , which possibly from him was the Name of the Kings who afterwards Reigned in that City . And that man as it should seem was in some Reputation for Righteousness among the Canaanites , whence he managed their common Cause in their Danger , Josh. 10. 1 , 2 , 3 , 4. ( 3. ) Abraham dwelt at this time at Hebron in the Plain of Mamre ; and in his Return from Hoba or Damascus , the way lay near unto Hierusalem , as all Charts yet declare ; and Sychem was more to the North than that he should conveniently pass that way . ( 4. ) Hierusalem being designed to be the place where the Lord Christ was to begin and exercise his Priestly Office , it may well be supposed that there this his Illustrious Type was to appear and be manifested ; especially considering that it was to be the place where the Seat of the Church was to be fixed untill the signification of the Type was to be effected . And these Reasons do prevail with me to judge that Hierusalem was the place of the Habitation and Reign of Melchisedec . As for what is affirmed by Hierome concerning the Ruines of his Palace at Sychem , it is notoriously known , how little Credit such Traditions do deserve . Besides , Josephus who lived 400 Years before him , makes no mention of any such thing . And it is probable that the Ruines which Hierome saw were those of the Palace of Jeroboam , who there fixed the Seat of the Kingdom of Israel , 1 Kings 12. 25. as King of the place where he obtained the Crown , ver . 1. But Credulous and Superstitious Posterity chose to ascribe it unto the Memorial of Melchisedec rather than of him , who being the Bane and Ruine of the Nation , his Memory was accursed . And to enquire how this City came afterwards into the hands of the Jebusites , is directly contrary to the Design of the Holy Ghost , which was to hide from us the end of his Life and Offices , as our Apostle declares . And herein also Possession was taken of the Seat of the Church in the Tents of Shem , on the behalf and in the Name of the Japetian Gentiles . And may we not observe , that , God in his Sovereign Pleasure gives various Intervals unto places , as to the enjoyment of his Worship and Ordinances . This Hierusalem which was at first enobled by the Priesthood of Melchisedec , was afterwards left for a long Season unto the Idolatrous Jebusites . In process of time it was visited again , and made the fixed station of all Solemn Divine Worship , as it is now left unto Salt and Barrenness . So hath he dealt with many other places , and in particular , notwithstanding their boasting , with the City of Rome , sometimes a Seat of the Gospel , now the Throne of Antichrist . Go to my place which was in Shilo , Jer. 7. 12 , 14. 26. 6. By the way we must here give an Account of somewhat that the Apostle doth not say , as well as what he doth . After the mention of Melchisedec and his being King of Salem , in the Story , Gen. 14. it is added , That he met Abraham , and brought forth Bread and Wine , ver . 17. 18. Of his meeting Abraham the Apostle takes Notice , but of his bringing forth Bread and Wine , not at all . Hereof undoubtedly no Reason can be given , but only that That particular Action or Passage belonged not at all unto his Purpose . For he who takes Notice of all other Circumstances , Arguing as well from what was not said of him , as from what was , would not have omitted any thing which is so expressely affirmed , as this is , had it any way belonged unto his Purpose . But the importunity of the Papists , who with a strange kind of Considence do hence seek Countenance unto their Missatical Sacrifice , makes it necessary that we should enquire a little farther into it . Melchisedec , they tell us , as a Priest and Type of Christ did offer this Bread and Wine in Sacrifice to God. Herein , they add , alone was he Typical of Christ , who offered himself unto God under the Appearance of Bread and Wine . And he also Instituted the Sacrifice of the Mass , wherein he should be so Offered continually unto the end of the World. And on that Account alone ( they say ) he continueth a Priest for ever . For if he had not appointed Priests here in his room to Offer him unto God , that Office of his would have ceased , as Bellarmine disputes at large . It were easie to make naked the fondness of these Imaginations , would our present Design permit . Some few things may be Remarked on their Assertions . As , ( 1. ) The Apostle in this whole Discourse wherein Melchisedec is introduced and concerned , treateth not at all of the Sacrifice of Christ , nor intimates any Resemblance between the Offering of Melchisedec and that of Christ ; but it is the Office alone and its Dignity which he insists upon , designing to treat afterwards at large about his Sacrifice . And when he doth so , he doth not in the least compare it with the Sacrifice of Melchisedec , but with those of Aaron according to the Law ; so that here was no occasion for him to mention any Sacrifice of Melchisedec's , should any such thing be supposed in the Text of Moses . ( 2. ) A Supposition of such a Sacrifice of Bread and Wine as that pleaded for , is contrary to the Apostles Design , and destructive of it . For whereas he endeavoureth to prove that the Priesthood of Melchisedec was far more Excellent than that of Levi , he could not do it by this , that he Offered Bread and Wine in Sacrifice , for so also did the Levitical Priests , Lev. 7. 13. 23. 13 , 18. But all the Excellencies which the Apostle insisteth on , consists in the Dignity of his Office , and the Qualifications of his Person , not in the matter of his Sacrifice . ( 3. ) Let all be granted they can desire , yet are they not advantaged as unto their especial end thereby . For what is the Offering of real Bread and Wine , and no more , unto the Offering of the Body and Soul of Jesus Christ , under the appearance of them ? ( 4. ) As unto what they contend , That the Lord Jesus Christ would not be a Priest for ever , unless he had those Priests on Earth who continue to Offer him in the Sacrifice of the Mass : It is so far from Truth , as that the contrary is irrefragably true and certain . For if he indeed hath need of other Priests to carry on his Office , he doth not continue the Administration of it himself , or all the Apostle's Arguings against the perpetuity of the Aaronical Priesthood are invalid . But because I am not willing to engage in any thing Controversial beyond what is absolutely Necessary , I shall only tender some Considerations Evidencing that no such thing as a Sacrifice can be included in that Expression , He brought forth Bread and Wine ; and so proceed . 1. The Process of the Story directs unto another sence of words . Abraham was now Returned with his Forces unto the Valley of Shaveh , which is the Kings Dale , ver . 17. a place not far from Hierusalem , called , as it is likely , the Kings Dale , from Melchisedec , unto whom it belonged ; where afterwards Absalom built a Pillar , for the Memorial of his Name , 2 Sam. 18. 18. Here probably he continued for a while , as to Refresh his own People , so to stay for the coming of the Kings of Sodom and Gomorrah . For upon their Defeat in the Battel they had left the Plain , and fled into the Mountains , ver . 10. giving up the Cities with all their Spoil unto the Conquerours . But now hearing of the Success of Abraham , and his Recovery of the Captives with their Goods , they resort unto him for Relief : He who intended to restore all unto them , stay'd for them , as it is probable , some days in the Kings Dale . Now , it was the manner in those Countries where any Forces were on an Expedition , that those in their way who were at Peace with them did bring forth Supplies of Bread and Wine , or Water for their Refreshment . For the Neglect of this Duty , wherein they break the Laws of Friendship and Hospitality , did Gideon so severely Punish the Inhabitants of Succoth and Penuel , Judges 8. 5 , 6 , 7 ; 13 , 14 , 15 , 16. And the Observance of this Duty is Recorded unto the Commendation of Barzillai the Gileadite , who sent Refreshment unto David and his Army ; for he said , The People are Hungry , and Thirsty , and Weary in the Wilderness , 2 Sam. 17. 27 , 28 , 29. In this state of things Melchisedec being the Neighbour , Friend , and Confederate of Abraham , when he came with his Army and abode so near unto him , brought forth Bread and Wine for their Refreshment ; which being a meer Civil Action , our Apostle takes no Notice of it . And they who can discover a Sacrifice in this Expression , have either more skill in the Opening of Mysteries than he had , or a better Invention in coyning groundless Fables and Imaginations of their own . 2. This Act of Melchisedec is immediately subjoyned unto the mention of him as King , being an Instance of Kingly Power and Munificence . Melchisedec , King of Salem , brought forth Bread and Wine . After this , is added , And he was a Priest of the most High God ; which is a plain Introduction of , and Preparation for the Expression of his Exercise of that Office in his Blessing of Abraham , which ensues in the next words . The Romanists contend that Vau in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — is reditive , giving a Reason of what was before affirmed : He brought forth Bread and Wine , because he was the Priest of the High God. But as this offers force to the Universal usage of that Particle , which is Connexive only ; so it will not serve their Occasion . For they would have it that Melchisedec only Offered this Sacrifice of Bread and Wine ; whereas if the Reason why he did so , was because he was the Priest of the High God , then every one who was so , was in like manner to Offer the same Sacrifice . And whereas they place the whole especial Nature of the Melchisedecian Priesthood in this his Sacrifice ; if this were common to him with all others , then was he not a Priest of a particular Order ; and so the whole Discourse of the Apostle is vain and impertinent . But it is plain that he having nothing to do with , nor Inference to make from his Royal Office or Acts , doth therefore omit this which evidently was an Act of Kingly Bounty . 3. The word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he brought forth , or caused to be brought forth , Bread and Wine , is no Sacred word , nor is ever used in the Scripture to express the Sacred Action of Oblation or Offering in Sacrifice . It is always a common Action that is denoted thereby . 4. The Apostle's silence in this matter casteth this Pretence out of all consideration . His Design was to evince the Excellency of the Priesthood of Christ above that of Levi , from this particular consideration , That he was a Priest after the Order of Melchisedec . To prove that he was so indeed , and withal to shew how great and Excellent a Person this Melchisedec was , who bare that Office as a Type of Christ in his , and also in how many things the Resemblance between the Lord Christ and him did consist , wherein he was made like unto the Son of God , he proposeth unto consideration every minute Circumstance of all that was spoken of him , and what also in common Use ought to be spoken of him , but being not so , was certainly omitted for some special Reason and Signification ; insisting on some things which no man could have conjectured to have been designedly Significant , if the Holy Ghost himself had not made the Discovery thereof ; omitting nothing , that might confirm the Truth , or Illustrate the Evidence of his Argument ; yet he wholly passeth by this Passage without the least Notice of it . Herein , if the Romanists may be believed in this accurate Collection of all things , he omits nothing but only that wherein the Essence and Substance of his Cause and Plea did wholly consist . For this his Offering of Bread and Wine in Sacrifice they say , was that thing alone wherein he was peculiarly the Type of Christ , and Dispute with great vehemency that the Resemblance between them consisted herein alone , although the Apostle instance expressely in sundry other things , as we shall see more afterwards , and makes no mention of this at all . It is therefore clear as the day-light , that He and They are diversly minded in this matter . But if they are in the right , certainly never any Man managed an Argument unto less Advantage than the Apostle doth that in this place , wherein yet there is an appearance of so great Accuracy and Care. For they do suppose that he Scrupulously Collects all Circumstances belonging unto the Matter he treats of , and some of them of a difficult Application unto his purpose , and at the same time omits that wherein the whole force of his Argument did consist ; which is a failure not modestly to be ascribed unto any Person of Sobriety or Judgment . Wherefore we need not farther trouble our selves with those forced and futilous pretences . The Reason why the Apostle mentions Melchisedec as King of Salem is to intimate his first Prerogative above the Aaronical Priests , in that he was a King. And we may Observe , that Acts of Munificence & Bounty are memorable & Praise-worthy , though they no way belong unto things Sacred by Virtue of Divine Institution . So was this Bringing forth of Bread & Wine by Melchisedec to Refresh Abraham and his People , though there was nothing of Sacrifice therein . In former Ages either Men were more inclined to such Acts than now they are , or there were more efficacious means of engaging them thereunto , than are judged meet now to be made Use of , because perhaps discovered to have something of deceit in them . But this went along with all their Bounty , that they would make the Acts of it Sacred and Religious , all should be peculiarly devoted and dedicated unto God ; wherein , although their Pious Intentions are to be commended , yet it may justly be feared that they missed of their aim , in making Things and Services Sacred which God had not made so . But such Acts as those we speak of towards Men , need no more of Religion in them ; but that they be done in Obedience to the Will of God , who requires of us to do good to all , and to exercise loving kindness in the Earth . They are so good and Praise-worthy , provided , ( 1. ) They are of real Use , and not in things that serve only for Ostentation and show . ( 2. ) That they enterfere with no other especial Duty , nor cause an Omission of what is Necessary , &c. Again , It is acceptable with God that those who have Laboured in any Work or Service of his , should receive Refreshments and Encouragements from men . For as such an acceptable Service is the Relief given to Abraham and his People , by Melchisedec Celebrated . God is himself a sufficient Reward unto his People in and for all their Services . He needs not call in the help of Men to give them a Recompence . However it is well-pleasing unto him , that he , or his Work which they do , in any thing , be owned by Men. IV. The Apostle proceeds with his Description of the Subject of his Proposition , with Respect unto that Office which he principally regards : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Priest of the most High God. Two things are here asserted . ( 1. ) That in general he was a Priest. ( 2. ) The Limitation of that Office with Respect unto the Author and Object of it is expressed , He was a Priest of the most High God. First , he was a Priest , and he was the first that was so by especial Institution ; How the Rite of Sacrificing was common to all Worshippers of Old , and what was the peculiar Interest of the First-born therein , I have at large before declared . I have also proved that Melchisedec was the first who was Authoritatively separated unto this Office by Gods Approbation . And as it was a new , so it was a great and Remarkable thing in the World. For although we know not how far it was received or understood by the Men of that Age , who I believe were not stupidly Ignorant and Carnal as some would have them to be ; yet certain it is , that the Institution of this Office , and the Representation of it in the Person of Melchisedec , gave great Light and Instruction into the Nature of the first Promise , and the work of the Blessing Seed which was to be exhibited . For the Faith of the Church in all Ages was so directed , as to believe that God had respect unto Christ and his Work , in all his Institutions of Worship . Wherefore the Erection of the Office of a Priesthood to offer Sacrifice , and that in the Person of so great a Man as Melchisedec , must needs lead them into an Acquaintance with the Nature of his work in some measure , both he and it being so conspicuously represented unto them . In this general Assertion that he was a Priest , two things are included . ( 1. ) That he was truly and really a man , and not an Angel or an Appearance of the Son of God praelusory unto his Incarnation . For every Priest is taken from among men , Chap. 5. 1. of the same common Nature with other Men , and in the same state untill he be separated unto his Office. And so was Melchisedec , a Man called out from amongst Men , or he was not a Priest. ( 2. ) That he had an Extraordinary Call into his Office. For he falleth likewise under that other Rule of our Apostle ; No man taketh this Honour unto himself unless he be Called of God , Heb. 5. 4. But of what Nature this Call was , and how he received it , cannot positively be determined in particular . Two things are certain concerning him negatively . ( 1. ) That he came not to this Office in the Church by Succession unto any that went before him , as did all the Levitical Priests after Aaron . There was none went before him in this Office , as none Succeeded unto him , as we shall see immediately . And when the Lord Christ is said to be a Priest after the Order of Melchisedec , it doth not suppose that he was of any certain Order wherein were a Series of Priests succeeding one another , but only that it was with Christ as it was with him , in point of Call and Office. Wherefore his Call was Personal , in some Act of God towards him , wherein himself and no other was concerned . ( 2. ) He was not called or set apart unto his Office by any outward Unction , Solemn Consecration , or Ceremonious Investiture . For the Lord Christ Jesus had none of these , who was made a Priest after the manner that he was ; only there was an outward sign of his Call unto all his Offices in the descending of the Holy Ghost on him in the form of a Dove , Mat. 3. John 1. These things belonged purely unto the Law and Aaronical Priesthood , wherein Spiritual things were to have a Carnal Representation . And those by whom they are received in the separation of any unto an Evangelical Office , do prefer the Ministration of the Law before that of the Gospel , as more Glorious , because they discern not the Glory of Spiritual things . Besides there was none in the World greater than he , nor nearer unto God to confer this Office upon him , as Aaron was Consecrated by Moses . For in the Authoritative Collation of an Office there is a Blessing , and without Controversie he who Blesseth is greater than he who is Blessed by him , as we shall see immediately . And therefore would not God make Use of any outward means in the Call or the Separation of the Lord Christ unto his Offices or any of them , because there was none in Heaven or Earth Greater than he , or nearer unto God to be employed therein . Angels and Men might bear Witness as they did unto what was done by the Lord God and his Spirit , Isa. 61. 1. but they could confer nothing upon him . And therefore in the Collation of the Ministerial Office under the Gospel , the Authority of it resides only in Jesus Christ. Men can do no more but design the Person according to his Rules and Laws , which may be done among Equals . Wherefore the Call of Melchisedec unto his Office was extraordinary , and consisted in an extraordinary Unction of the Spirit . And this had two things attending of it . ( 1. ) That it gave unto himself sufficient Security and Warranty to undertake and execute the Office whereunto he was Called . So did every extraordinary Call accompanied with a Divine Afflatus and Inspiration , Amos 7. 14 , 15. ( 2. ) That it evidenced it self unto all that feared God , who thereon willingly submitted unto his Administrations in the discharge of his Office. And this is all that we can know , as to the way and manner of his becoming a Priest : That he was not so by Succession unto any other , by the Right of Primogeniture , nor made so by men , are certain from the Apostle's Discourse . The Time , Place , Season and Occasion of his Call are all hidden from us ; but he was made a Priest by God himself . For , 1. Every one is that in the Church and nothing else which God is pleased to make him so to be . Wherefore for us to rest in Gods Vocation is our Honour and our Safety as well as our Duty . For , 2. Where God Calleth any one unto a singular Honour and Office in his Church , it is in him a meer Act of his Sovereign Grace . So he took this Melchisedec who had nothing of Stock , Race , Descent , or Succession to recommend him , but as one as it were newly sprang out of the Earth , and raised him to the highest Dignity that any Man in those Days was capable of . Let us not therefore repine or murmure at any of Gods Dealings with others , nor envy because of his Gifts bestowed on them , may he not do what he will with his own , seeing he is greater than Man , and giveth no account of his matters ? 3. A Divine Call is a sufficient Warranty for the acting of them according unto it , who are so Called , and the Obedience of others unto them in their Work or Office. By Virtue hereof this Melchisedec arose in the midst of the Nations of the World , took on him a new Office and Power , being owned and submitted unto therein , by Abraham and all that Believed . 4. The first Personal Instituted Type of Christ was a Priest : This was Melchisedec . There were before real Instituted Types of his Work , as Sacrifices . And there were Moral Types of his Person , as Adam , Abel , and Noah , which Represented him in sundry things . But the first Person who was Solemnly designed to teach and represent him by what he was and did , was a Priest. And that which God taught herein was , That the Foundation of all that the Lord Christ had to do in and for the Church was laid in his Priestly Office , whereby he made Attonement and Reconciliation for Sin. Every thing else that he doth is Built on the supposition hereof . And we must begin in the Application where God begins in the Exhibition . An Interest in the Effects of the Priestly Office of Christ , is that which in the first place we ought to look after . This being attained , we shall be willing to be Taught and Ruled by him , and not else . Secondly , The Apostle adds the Limitation of this his Office of Priesthood , as to its Author and especial Object , and that is , the most High God. For so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth he render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses . ( 1. ) He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest to God. This determines the sence of the word Cohen to the Office of the Priesthood ; contrary to the Pretensions of some Modern Jews , and the Targum on Psal. 110. For whereas they cannot understand how the Messiah should be a Priest , and perceive well enough the inconsistency of the Legal Priesthood with such a supposition , they would have the word Cohen in the Psalms to signifie a Prince or a Ruler . But although the word used absolutely may be applyed sometimes to such a Purpose , yet where God is proposed as its object , a Priest of God , or unto God , none can be signified but one in the Priestly Office. ( 2. ) He was a Priest unto the most High God. This is the first time that this Title is ascribed unto God in the Scripture , which afterwards is frequently repeated , and so also are others of the same Importance , as God above , God over all , the God of Heaven , and absolutely the most High. And it is either Descriptive or Distinctive , as all such Attributes and Epithets are . 1. As it is Descriptive ; the Majesty , Power , and Authority of God over all are intended therein . The most High God is the Glorious God with whom is terrible Majesty . To Represent them it is said , That his Throne is High and lifted up , Isa. 6. 1. And he is called the High and Lofty one that Inhabiteth Eternity , Isa. 57. 17. Thus is he styled to fill our Hearts with a Reverence of him , as one infinitely above us , and whose Glorious Majesty is absolutely unconceivable . So when the Holy Ghost would express the Glory of Christ as exalted , he says , he is made Higher than the Heavens , and he is sate down at the Right hand of the Majesty on High. The most High God therefore is first , God as inconceiveably exalted in Glory and Majesty . Again , his Power and Authority are also intended herein . The most High Ruleth over all , Dan. 4. 17. God over all in Power and Authority disposing of all things , is the most High God. So Abraham explains this Name , Gen. 14. 18. 2. As it is Distinctive it respects other gods , not in Truth and Reality , but in Reputation . For so there were then Lords many , and Gods many in the World. So they were esteemed by them that made them , and Worshipped them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle speaks , such as were called gods , 1 Cor. 8. 5. but by Nature were not gods , Gal. 4. 8. They were all Earthly , and though some of them had their Being above , as the Sun , Moon , and Host of Heaven , yet they had all their Deity from beneath ; nor ever had it any Existence but in the deluded Imaginations of the Sons of Men. In Opposition unto them , with Distinction from them , God is called the most High God. The World was at that time fallen into all manner of Idolatry . Every Countrey , every City , every Family almost had made new gods unto themselves . The most general Veneration , as I have elsewhere shewed , was then given unto the Sun , and that because he appeared to them on High , or the Highest Being they could apprehend . Hence had he the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High one . In Opposition unto all these gods , and Renunciation of them , Melchisedec professed himself the Priest of the most High God ; as Paul Preached at Athens the unknown God in Opposition unto all their known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Idols whom they supposed themselves acquainted withall . And whereas God had not yet Revealed himself by any especial Name , as he did afterwards on sundry occasions ; ( the first he made of that kind being El Shaddai , or God Almighty , Gen. 17. 1. as himself Declares , Exod. 6. 3. ) Those that feared him made Use of this Title as most comprehensive , as most suited unto their present Faith and Profession . So Abraham Expounds this Title , ver . 22. The most High God , Possessor of Heaven and Earth , which he gives as a Reason why he would not take ought of the King of Sodom , seeing he was the Servant of that God who disposed of all things in Heaven and Earth , and so had no need of Supplies from him : His God could make him Rich without the help of the King of Sodom . Wherefore God under this Consideration of the most High God was the principal Object of the Faith of Believers in those Days . For whereas they were few in Number , and all the Inhabitants of the Earth being greedily set upon getting Possessions and Inheritances for themselves , they Believed in God as he who was able to Protect them , and provide for them , according unto the Tenor of the Name whereby he afterwards Revealed himself unto Abraham , namely , of El Shaddai , or God Almighty . And this also was the principal part of their Profession , that they Served the most High God alone , in opposition unto all the false and Dunghill Deities of the Earth . The Socinians in all their Disputes against the Deity of Christ do always make Use of this Name , and continually repeat it ; Christ , they say , is not the most High God ; a God they will allow him to be , but not the most High God. But whereas this Name is used in Distinction only from all false gods , if their Christ be a God but not on any Account the most High God , he is a false god , and as such to be rejected . See Jer. 10. 11. And from this Name or Title of God as it is Descriptive of his Majesty and Authority , we may observe , 1. To keep up and preserve a due Reverence of God in our Minds and Words , we should think of , and Use those Holy Titles which are given unto him , and whereby he is described in the Scripture . This was the constant manner of the Holy Men of Old , and which God himself in sundry places directs unto . Thus Abraham immediately makes Use of this Name , Gen. 14. 22. I have lift up my Hand unto Jehovah the most High God , the Possessor of Heaven and Earth . So are we taught to fear that Dreadful and Glorious Name , The Lord thy God , Deut. 28. 58. See Isa. 30. 15. Chap. 57. 15. And there is nothing that Argues a greater contempt of God among Men , than the common slight irreverend mention of his Name , whose highest degree is that horrible Profanation of Swearing and Cursing by it , with wicked and Diabolical Spirits . Let us not therefore think of God , nor mention him , but as the most High and Holy one that Inhabiteth Eternity . Not that on all Occasions of mentioning him we should constantly make Use of these Glorious Titles , the Scripture Warranting us to speak both to him and of him , without their Addition unto his Name ; but that we should do so as Occasion doth require , and always Sanctifie him in our Hearts and Words , as he unto whom they do belong . 2. It is good at all times to fix our Faith on that in God , which is meet to encourage our Obedience and dependence upon him in our present Circumstances . The Believers in those Days did in a very particular manner confess themselves to be Strangers and Pilgrims in the Earth , Heb. 11. 13. The Church was not as yet fixed unto any certain place , and they being Separated from the Apostate World , not mixing with it , nor incorporating in any Society , went up and down from one place to another : In this Condition , having no Inheritance nor abiding place , but exposed unto manifold Dangers , they eyed God in an especial manner as the most High God ; as he that was over all , and had the Disposal of all things in his own Sovereign Power . And that variety of Titles which in the Scripture are given unto God , with the Descriptions that are made of him , are all suited unto this end , that in the variety of Occasions and Trials that may befall us in this World , we may still have something peculiarly suited unto the Encouragement of our Faith and dependence on God. 3. In particular it is a matter of inestimable Satisfaction that he whom we Serve is the most High God , the Sovereign Possessor of Heaven and Earth . It is in sence , the same with that Name which God gave himself when he entred into Covenant with Abraham , encouraging thereby unto an adherence to him in Faith and Obedience , Gen. 17. 1. I am God Almighty . And it were easie to Demonstrate what Relief in all Troubles , Dangers , Persecutions , Distresses inward and outward , in Life and Death , we may thence receive . As this Name is Distinctive we may observe , That , 4. Publick Profession in all Ages is to be suited and pointed against the Opposition that is made unto the Truth , or Apostacy from it . The World being now generally fallen into Idolatry and the Worship of new Earthly gods , Believers made this the principal part of their Profession , that they Served the most High God , which ought to be observed on all alike Occasions . V. The Apostle Describes this Melchisedec from that Action of his with its Circumstances , which gave occasion unto the whole Account of him . Who met Abraham returning from the Slaughter of the Kings . On this Occasion onely is he introduced in the Scripture-story , as a new Person never heard of before , nor ever afterwards to be made mention of , as unto any of his own Concerns . Abraham did not only overthrow the whole Army of the Kings , and Recovered the Spoyls , but he slew the Kings themselves , as is expressely affirmed , Gen. 14. 17. Hence is he here said , to return from the Slaughter of the Kings ; for as he includeth in it the Destruction of their Host , so it was that which signalized his Victory . And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards mentioned were the Opima Spolia taken from the Kings themselves . As Abraham thus returned with Honour and Glory , made very great in the Eyes of the Nations round about , as he staid in the Kings Dale to deliver unto the King of Sodom his Goods and People with a Royal Munificence becoming a Servant of the most High God , who had a better Portion than could be found amongst the Spoyls , Melchisedec knowing the state of things , and the Promise made to Abraham , comes out unto him for the Ends mentioned . But it may be enquired whether this were a just Occasion for the Introduction of this King of Peace , Priest of the High God , and Type of Christ , to Bless him who returned from War with the Spoyls of a bloody Victory . Answ. ( 1. ) The Apostacy and Rebellion of the whole World against God have made it necessary that Spiritual Victory be the Foundation of all the actings of Christ , in the setting up of his Kingdom . The first Promise of him was , that he should break the Serpents Head , wound the Head over the large Earth , Psal. 110. 6. This was to be Effected by a Glorious Conquest and Victory , which is every where so described in the Scripture . See Col. 2. 15. And because outward Force and Opposition is always used by the World in the Defence of the Interest of Satan , He will also sometimes apply the outward Sword for the Destruction of his stubborn Adversaries , Isa. 63. 1 , 2 , 3. Rev. 19. This therefore was no unmeet Season for the Introduction of him , who made so Solemn a Representation of him . ( 2. ) Abraham himself was in this Victory herein also a Type of Christ , not absolutely of his Person as was Melchisedec , but of his Power and Presence in his Church . Melchisedec , I say , Represented Christ in his Person and his Offices . Abraham Represented his Presence in the Church , or the Church , as his Body . I will neither approve of nor reject that Conjecture of some , that these four Kings were Types of the four great Monarchs of the World which the Church of God was to conflict withal , and at length to prevail against ; as Dan. 7. 18. ver . 27. And indeed many things in their Names and Titles , do notably countenance that Conjecture . But it is certain in general that they were great Oppressors of the World roving up and down for Dominion and Spoyl . Wherefore Abraham's Conquest of them , was not only a Pledge of the final Success of the Church in the VVorld , but also a Representation of the Usefulness of the Church unto the VVorld , whenever its Pride and Blindness will admit of its help and kindness , Micah 5. 7. The Church is indeed the onely means of conveying Blessings unto the VVorld , as the Oppression thereof will prove its Ruine . 3. The Land of Canaan was now given unto Abraham and his Seed for a Possession , to be the Seat of the Church and Gods VVorship among them . The Nations now Inhabiting of it , were devoted unto Destruction in an appointed Season . And he was not to allow these Foreign Kings to set up any Dominion therein . And God gave him this Victory as a Pledge of his future Possession . 4. Abraham was obliged in Justice and Affection , both , to Rescue his Brother Lot , whom they were carrying away Captive . And this is expressed as the next cause of his Engagement against them ; ver . 14. On all Accounts therefore this VVar was just , and the Victory of God. And because there was a Representation therein of the Victory and Success of Christ in his Church , it was a Season most eminently proper for the Introduction of Melchisedec , blessing him in the exercise of Sacerdotal Power . 5. This Congress of Melchisedec and Abraham , after Abraham had gotten the Victory over all his Adversaries , was a Type and Representation of the Glorious Congress and Meeting of Christ and the Church at the last day , when the whole Church shall have finished its warfare , and be Victorious over the VVorld , Sin , the Law , Death and Hell. Then will the Lord Christ bring out the Stores of Heaven for their Eternal Refreshment , and give them in the fulness of the Blessing , and all things shall issue in the Glory of the most High God. All the Promises are unto him that overcometh . And we we may observe , That , 1. All the Commotions and Concussions that are among the Nations of the World , do lye in or shall be brought into a subserviency unto the Interest of Christ and his Church . I intend those places where either the Seat of the Church is , or is to be . A great VVar and Tumult there was between these Eastern Kings and those of Canaan , and many Nations were smitten and destroyed in the Expedition , Gen. 14. 5 , 6 , 7. And what is the final Issue whereinto all these things do come ? VVhy , two things fell out hereon that neither side of the Combatants either looked for , or had any Interest in . ( 1. ) The Victory of Abraham or the Church over them all . ( 2. ) A Glorious Type and Representation of Christ brought forth visibly acting in his Church . Yea I may add , that in Abraham's Glorious Victory , and Royal Munificence on the one hand , and in the Sacerdotal Blessing of Melchisedec on the other , there was such a Representation of Christ in his Principal Offices as Priest and King , as had never been made in the VVorld before . This Issue did God direct that VVar and Tumult unto . It will be no otherwise with all those Confusions and Disorders that the world is filled withal at this day , though we can see nothing of the ways and means of their tendency unto such an end . 2. There have been and are to be such Seasons wherein God will dispose of Nations and their Interest according as the Condition of the Church doth require ; as he did here with all these Nations , Isa. 43. 3 , 4. Chap. 60. 6 , 7. 3. The Blessing of God may be expected on a Just and Lawful War. This VVar and Victory of Abraham , which he received the Blessing upon , is Celebrated , Isa. 41. 2 , 3. And our Apostle mentions that Circumstance of the Slaughter of the Kings as that which was a Token of Gods kindness unto Abraham , and of his own Greatness . And where these things occur , ( 1. ) A Lawful necessary immediate Cause of War , as Abraham had for the Rescue of Lot. ( 2. ) A Lawful Call unto the War , as Abraham had being a Sovereign Prince and raising his Army of his own People meerly , and that to the securing of the Possessions of a Countrey granted unto him by God himself ; and ( 3. ) A Subserviency unto the Glory of Christ and the Good of the Church , the Presence of God in it , and the Blessing of God upon it , may be justly expected . VI. Melchisedec is farther Described by two Acts of his Sacerdotal Power , or Office which he exercised on this occasion of meeting Abraham . ( 1. ) He Blessed him , and then ( 2. ) He received Tithes of him . He met Abraham and Blessed him . This Solemn Benediction is fully expressed , Gen. 14. 19 , 20. And he Blessed him and said , Blessed be Abraham of the most High God Possessor of Heaven and Earth ; and Blessed be the most High God who hath delivered thine Enemies into thy hand . There are two parts of this Blessing ; ( 1. ) That which hath Abraham for its Object , a Blessing of Prayer . ( 2. ) That which hath God for its Object , a Blessing of Praise . Our Apostle seems to take Notice only of the first , or that part of the Blessing whereof Abraham was the immediate Object . But the Truth is , the other part whereby he Blessed God , being on the Account of Abraham and as it were in his Name , it belongs also to the Blessing wherewith he was Blessed . As to this Blessing we may consider , ( 1. ) The Nature . ( 2. ) The Form of it . As to the Nature of it , Blessings in general are the means of Communicating Good Things , according unto the Power and Interest in them of them that Bless , Gen. 33. 11. So also are Curses of Evil. Hence it is God alone that absolutely can either Bless or Curse , for he onely hath Sovereign Power of all Good and Evil. He doth therefore so express his Blessing ; In Blessing I will Bless thee , Gen. 22. 17. Do it assuredly and effectually as having all the Subject-matter of Blessings in my hand . And therefore he says to Abraham , I will Bless them that Bless thee , and Curse them that Curse thee , Gen. 12. 3. Because he is over them and all their Blessings and Curses . Balak therefore was not a little mistaken when he tells Balaam , I know that he whom thou Blessest is Blessed , and he whom thou Cursest is Cursed , Numb . 22. 6. For however he might Divine concerning them that should be so , absolutely he could neither Bless nor Curse . Wherefore I say all Blessings are Instituted means of the conveyance and Communication of Good unto others , according unto the Power and Interest of them that Bless , in that Good. This being amongst Men by Gods Concession and Institution various , there are also various sorts of Blessings , which may be reduced unto two Heads . ( 1. ) Such as are Authoritative . ( 2. ) Such as are Charitative or meerly Euctical . The latter fort of Blessing is removed from our Consideration in this place . For our Apostle treats only of such Blessings as evidently and unavoidably prove him that Blesseth to be Superior unto him that is Blessed , ver . 7. But this is not so in this latter sort of Blessings , which consist only in Prayer for a Blessing on them . For so Equals may Bless one another ; yea Inferiours may bless Superiours , Children may bless Parents , Servants Masters , Subjects their Rulers , Psal. 20. 1 , 2 , 3 , 4. Authoritative Benediction among Men is two-fold . ( 1. ) Paternal . ( 2. ) Sacerdotal , or with Respect unto any other Office in the Church . Paternal Benedictions were of old of two sorts . ( 1. ) Such as were of Common Right . ( 2. ) Such as had an especial Prophetical Warranty . For the first ; Parents have an especial Right by virtue of Divine Institution Authoritatively to bless their Children , in as much as he hath given unto them an especial Interest in the Matter of the Blessing , and Power for the Communication of it . And this Blessing consists in two things . ( 1. ) A Solemn Declaration unto God of their Acceptance and Approbation of that Duty and Obedience which the Children perform unto them , by the Law of Nature and Gods appointment . This brings ordinarily the Children so Blessed under the Promise of the fifth Commandment . So are the words of the Command , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may prolong thy Days . They shall have Power to communicate this good unto thee by their Blessing , in their Solemn Declaration of their Acceptance and Approbation of thy Obedience . And if this were more considered and more observed by Parents and Children , it would be much to their Advantage . And indeed the state of those Children is unhappy , whose Parents cannot sincerely avow an Approbation of their Duty , which intercepts the benefit of their Blessings . ( 2. ) Parents bless Children by endeavouring to enstate them in their own Covenant-Interest . God having promised to be a God unto Believers and their Seed in and by them , they do three ways bless them with the good things thereof . ( 1. ) By communicating unto them the Priviledge of the initial Seal of the Covenant , as a Sign , Token and Pledge of their being blessed of the Lord. ( 2. ) By pleading the Promise of the Covenant in their behalf . ( 3. ) By careful Instructing of them in the Mercies and Duties of the Covenant . Wherefore although this Power of blessing be founded in the Law of Nature , and in all Nations something hath been observed that looks towards it , yet it is by Faith alone and in an Interest in the Covenant , that any Parents are able to Bless their Children in a due manner . For a blessing is a communication of Good according to his Interest in it that blesseth , which we have none in any that is really so , but by virtue thereof . And whereas these things are a Solemn appointment of God , it is certainly a disadvantage that a Foppish Ceremony is in common practice substituted in the room of them . Secondly , There was of old a Paternal Benediction that had its Rise in an especial Warranty , and was accompanied with a Spirit of Prophecy . This consisted in a certain Praediction and Declaration of future Events , whereby those so Blessed were Infallibly and Indispensibly stated in a Right unto them . So Noah blessed Shem and Japhet ; Isaac blessed Jacob , Jacob all his Sons . Herein God gave unto some Parents the Honour of a Power to bequeath unto their Posterity , those Good things which he Graciously intended to bestow on them . This kind of blessing is now absolutely ceased , for it wholly respected the coming of Christ in the Flesh with those other things which conduced thereunto . It were well if instead of all these several ways of Blessing , many Parents did not Curse their Children . Some upon their provocations have desperately and Profanely imprecated Curses upon them ; and we have known Instances wherein God hath eminently revenged their Impiety by his Judgments inflicted on Parents and Children both . Some entail a Curse upon them , by Oppressions and Falshood , in getting their Estates , or in a Flagitious course of Life , which God will Revenge to the third Generation . But most do Curse them with the Cursed Example of their Conversation , initiating them almost from the Cradle in a course of Sin and Wickedness . It is true , many of those Parents who do use conscientiously the ways appointed of God whereby they may Bless their Children , do oft-times not see the effect of their Endeavours . They Bless them , but they are not Blessed . But ( 1. ) They have Peace and Comfort in the Discharge of their Duty ( 2. ) Their Blessing may have Success and oftentimes hath , when they are gone out of the World , yea , in their Childrens Children for many Generations . ( 3. ) If all fail , they shall be Witnesses for God at the last day against their own profligate Posterity . But I return . Sacerdotal Blessings were Authoritative also ; and that on a double Ground . ( 1. ) Of Common Right and Equity . ( 2. ) Of Especial Institution . ( 1. ) There was a common Right and Equity that he who was called to be a Priest should bless the People Authoritatively . For as he was appointed to Act for Men with God , so it is reasonable , that he should pronounce Blessings unto them in the Name of God ; that as he Ministerially carried their Gifts , Offerings , and Services unto God , so in like manner he should return his Acceptance and blessing unto them . Whereas therefore this Right and Duty belonged unto the Office of the Priest , two things ensue thereon . ( 1. ) That this Blessing was an Act of Authority , for every Act of Office is so . ( 2. ) That he who thus blesseth another is greater than he who is blessed by him , as our Apostle disputes , and we shall see afterwards . And we may take Notice in our passage , That whatever be the Interest , Duty and Office of any to act in the Name of others towards God , in any Sacred Administrations , the same proportionably is their Interest , Power and Duty to act towards them in the Name of God in the Blessing of them . And therefore Ministers may Authoritatively bless their Congregations . It is true , they can do it onely Declaratively , but withall they do it Authoritatively , because they do it by Virtue of the Authority committed unto them for that purpose . Wherefore the Ministerial Blessing is somewhat more than Euctical or a meer Prayer . Neither is it meerly Doctrinal and Declaratory , but that which is built on a particular especial warranty proceeding from the Nature of the Ministerial Office. But whereas it hath respect in all things unto other Ministerial Administrations , it is not to be used but with reference unto them , and that by them , by whom at that season they are Administred . Secondly , There was an especial Institution of a Sacerdotal Benediction under the Old Testament , Recorded , Numb . 6. 22 , 23 , 24 , 25 , 26 , 27. And the Lord spake unto Moses , saying , speak unto Aaron and his Sons , saying , On this wise shall ye Bless the Children of Israel , saying ; The Lord Bless thee and keep thee , the Lord make his Face to shine upon thee , and be Gracious unto thee , the Lord lift up the light of his Countenance upon thee and give thee Peace ; and they shall put my Name on the Children of Israel , and I will Bless them . Their putting the Name of God upon the People , was their praying for and pronouncing Blessings on them in his Name , by virtue of this Institution . For it is an Institution whereby the Name of God is put on any thing or Person . Hereon God would effectually bless them . This especial Institution I acknowledge was after the Days of Melchisedec , and the cessation of his Office as to actual Administration . But it is apparent , and may be proved , that many if not the most of those Sacred Institutions , which were given in one Systeme unto Moses , were singly and gradually given out by Inspiration and Prophecy unto the Church before the giving of the Law ; onely at Sinai their Number was increased , and the Severity of their Sanction heightned . Thus this Sacerdotal Benediction was but a Transcript from , and expressive of that Power and Form of Blessing , which Melchisedec as a Priest enjoyed and used before . And from what hath been spoken we may gather the Nature of this Blessing of Melchisedec wherewith he Blessed Abraham . For , ( 1. ) It had the Nature of a Blessing in general , whereby any one Man may bless another , in that it was Euctical and Eucharistical , It included both Prayer for him , and Thanksgiving on his Account unto God. And ( 2. ) It was Authoritative and Sacerdotal ; He was the Priest of the High God , and he blessed Abraham , that is , by virtue of his Office. For so the Nature of the Office requireth , and so God had in particular appointed , that the Priests should bless in his Name . ( 3. ) It was Prophetical , proceeding from an immediate Inspiration , whereby he declares the confirmation of the great Blessing Promised unto Abraham ; Blessed be Abraham . And we may see , 1. That he who hath received the greatest Mercies and Priviledges in this World , may yet need their Ministerial confirmation . Abraham had before received the Blessing from the Mouth of God himself . And yet it was no doubt a great confirmation of his Faith to be now blessed again in the Name of God by Melchisedec . And indeed such is the estate of all the Faithful the Children of Abraham in this World , that what through the weakness of their Faith , what through the greatness of their Temptations and Trials , they stand in need of all Ministerial Renovations of the Pledges of Gods good will towards them . We are apt to think that if God should speak once unto us as he did to Abraham , and assure us of the Blessing , we should never need farther confirmation whilst we live . But the Truth is , he doth so speak unto all that believe in the Word , and yet we find , how much we want the Ministerial Renovation of it unto us . Bless God for the Ministry , for the Word and Sacraments ; Ordinarily our Faith would not be kept up without them . 2. In the Blessing of Abraham by Melchisedec all Believers are Virtually Blessed by Jesus Christ. Melchisedec was a Type of Christ and represented him in what he was and did , as our Apostle declares . And Abraham in all these things bare the Person of , or Represented all his Posterity according to the Faith. Therefore doth our Apostle in the foregoing Chapter Entitle all Believers , unto the Promises made unto him , and the Inheritance of them . There is therefore more than a bare story in this matter . A blessing is in it conveyed unto all Believers in the way of an Ordinance for ever . 3. It is Gods Institution that makes all our Administrations Effectual . So did Sacerdotal Benedictions become Authoritative and Efficacious . Innumerable ways and means of blessing things and persons have been found out in the Papacy . They will bless Bells , Steeples , and Churches , Church-yards , Utensils , Fonts , Candles , Salt ; and Children by Confirmation . There is in Truth in them all a want of that wisdom , Gravity and Reverence which ought to accompany Men in all Religious Services ; but that which renders them all Useless and casts them out of the Verge of Religion , is that they want a Divine Institution . The Second Sacerdotal Act , or Exercise of Priestly Power ascribed unto Melchisedec is that he received Tithes of all . To whom Abraham also gave the Tenth of all . As Abraham gave them in a way of Duty , so he received them in a way of Office. So the Apostle expresseth it , ver . 6. He received Tithes of Abraham , or Tithed him . And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all , is limited unto the Spoyls which he took of the Enemies , ver . 4. To whom Abraham gave the Tenth of the Spoyls . This in the Original History is so expressed as to leave it doubtful both to whom the Tenths were given , and of what they were , Gen. 14. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he gave him the Tenth of all . The words immediately preceding are the words of Melchisedec , and the Story concerneth him ; so that if the Relative included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — he gave , do answer unto the next Antecedent , Melchisedec gave the Tenth of all unto Abraham . Nor doth it appear what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , all was that is intended ; whether his own whole Estate , or all the Tithable things which he had then with him . But all this Ambiguity is removed by our Apostle according to the mind of the Holy Ghost , and withal declared how great a Mystery depended on the right understanding of those words . It was Abraham that gave the Tenth of all to Melchisedec , whereby he acknowledged him to be the Priest of the High God , and the Type of the Son of God as Incarnate , every way Superiour unto him , who but newly received the Promises . And that the Tenth which he gave was only of the Spoyls that he took from the Enemies , as a Token and Pledge in particular that the Victory and Success which he had against the Kings was from God. This receiving of Tithes by Melchisedec was a Sacerdotal Act. For , ( 1. ) The Tenth thus given was firstly given unto God ; and he who received them received them as Gods Officer in his Name . Where there was none in Office so to receive them , they were immediately to be Offered unto God in Sacrifice accordunto their Capacity . So Jacob vowed the Tenth unto God , Gen. 28. 22. which he was himself to Offer , there being no other Priest to receive it at his hand , and no doubt but he did it accordingly , when God minded him to pay his Vow at Bethel , Gen. 35. 1 , 2 , 3 , 4 , 5 , 6. And ( 2. ) The things that were fit of this sort , were actually to be Offered in Sacrifice unto God. This Saul knew , when he made that his pretence of sparing and bringing away the fat Cattel of the Amalekites , 1 Sam. 15. 15. And I no way doubt but that these Tenths that Abraham gave , at least such of them as were meet for that Service , although it be not expressed , were Offered in Sacrifice unto God by Melchisedec . For whereas he was a King he stood in no need of any Contribution from Abraham ; nor was it Honourable to receive any thing in way of Compensation for his Munificence in bringing forth Bread and Wine , which was to Sell his Kindness and spoil his Bounty , nor would Abraham have deprived the King of Sodom and others of any of their Goods , to give them unto another . Wherefore he received them as a Priest to Offer what was meet in Sacrifice to God , whereon no doubt according to the Customs of those times , there was a Feast wherein they eat Bread together and were mutually Refreshed . ( 3. ) This Matter was afterwards precisely determined in the Law , wherein all Tithes were appropriated unto the Priest. I Observe these things , only to shew that the Apostle had just Ground to infer from hence the Sacerdotal Power of Melchisedec and his Preheminence in that Office above Abraham . For every thing in the Scripture is Significant and hath its especial Design , the whole being inlay'd with Truth by Infinite Wisdom , whether we apprehend it or no. Without this Light given by the Holy Spirit himself , how should we have conceived , that this giving the Tenth of the Spoils to Melchisedec was designed to prove his Greatness and Dignity above Abraham and all the Levitical Priests on that Account , as the Great Type and Representative of Jesus Christ. And indeed all the Mysteries of Sacred Truth which are contained in the Old Testament , are seen clearly only in the Light of the New ; and the Doctrine of the Gospel is the only Rule and Measure of the Interpretation of the writings of the Old Testament . Wherefore although the writings of both are equally the Word of God , yet the Revelation made immediately by Jesus Christ , is that which ought to be our Guide in the whole . And they do but deceive themselves and others who in the Interpretation of Mystical Passages and Prophecies of the Old Testament , do neglect the Accomplishment of them and Light given unto them in the New , taking up with Jewish Traditions , or vain Conjectures of their own , such as the late writings of some highly pretending unto Learning are stuffed withal . And we may see from hence , ( 1. ) How necessary it is for us according to the Command of our Saviour to Search the Scriptures , John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make a Scrupulous Enquiry , a diligent Investigation , to find out things hidden , or parcels of Gold Oar. So are we directed to Seek for Wisdom as Silver , and to search for her as for hid Treasures , Prov. 2. 4. There are Precious Useful Significant Truths in the Scripture , so disposed of , so laid up , as that if we accomplish not a diligent search we shall never set eye on them . The common course of Reading the Scripture , nor the common help of Expositors , who for the most part go in the same track , and scarce venture one step beyond those that are gone before them , will not suffice , if we intend a Discovery of these hid Treasures . This diligent search was attended unto by the Prophets themselves under the Old Testament with respect unto their own Prophecies , which they received by Inspiration , 1 Pet. 1. 10 , 11. God gave out those deep and Sacred Truths by them which they comprehended not , but made Diligent Enquiry into the mind of the Holy Ghost in the words which themselves had spoken . What belongs unto this diligent search shall be elsewhere declared . ( 2. ) That the clear Revelations of the New Testament ought to be our Principal Rule in the Interpretation of difficult Passages in the Old. What our Apostles in these cases had by immediate Inspiration and Direction , that we must look for , from what is Recorded in their Writings , which is sufficient for us , and will not fail us . There is great Enquiry usually made on this place , whether Tithes be due by the Light of Nature , or at least by such a Moral positive Command of God , as should be perpetually Obligatory unto all Worshippers unto the end of the World. This many contend for , and the principal Reasons which they plead from the Scripture are these . ( 1. ) That Tithes were paid before the Law as well as under the Law ; and what was so observed in the Worship of God , Namely , that being in Usage before the Law and confirmed by the Law , is Originally of the Law of Nature , and could have no other Fountain . ( 2. ) Our Lord Jesus Christ himself speaking of Tithing Mint and Cummin , approveth of it , affirming that those things ought not to be omitted though the most Inferiour Instance that could be given of the Duty . ( 3. ) He seems in like manner to have respect thereunto , when he commands to give unto Caesar the things that are Caesars , and unto God the things that are Gods , which were the Tithes , the Law concerning them being thereby confirmed , which proves it not to be Ceremonial . And this some Men judge to be a certain Argument , of that which is Moral and unalterable , namely , the appointed Usage of it , before the Law , under the Law , and under the Gospel after the Expiration of the Law of Ceremonies , or the Law of Commandments contained in Ordinances . And it seems so to be , if there be the same Reason of the Law or Command in all these Seasons , for otherwise it is not so . For instance it is supposed that the eating of Blood was forbidden before the Law , and assuredly it was so under the Law , and is so in the New Testament , Acts 15. which yet proves it not to be Morally Evil and perpetually forbidden . For it is not so upon the same Grounds and Reasons . For in that place of Gen. 9. 4. But Flesh with the Life thereof , that is , the Blood thereof shall ye not eat : Blood is not absolutely forbidden , but in some cases and with respect unto a certain End. It was not to be eaten whilst it was yet hot and warm in the Flesh , which Prohibition God gave to prevent that Savage Custom which yet afterwards got ground among Mankind , of eating Flesh like Ravenous Beasts whilst the Blood was yet warm in it . Under the Law it was forbidden , because God had taken it to be the Principal part of Sacrifices , and far the most Significant , Lev. 17. 5 , 6 , 11 , 14. And in the 15th . of the Acts it is only occasionally forbid for a Season to avoid Scandal and Offence . So that if it should be supposed that the matter of the Prohibition before the Law , under the Law , and in that Synod at Hierusalem were the same , yet the Reasons of it being various , it doth not prove a Morality in the Law , or such as should be everlastingly Obligatory . But where not only the Subject-matter , but the Formal Reason of the Command is the same , there it is of Natural Equity , and unalterable ; and so it is said to be in the case of Tithes . I shall not enter into any long Digression about this controverted Subject . It is such as wherein the various Interests of Men have engaged their utmost diligence on the one hand and on the other . But this I am sure enough of , that unless they were paid by them that give them with more Conscience and regard unto Duty than generally they seem to be , not one in a thousand having respect in the payment of them , to any thing but the Civil Law of the Land ; and unless they turned unto a better Account with them by whom they are received , than generally they do , it is to no great purpose to dispute upon what Grounds , or by what Right they are due unto any . And without sollicitousness concerning Offence , I shall take leave to say , that it is no safe Plea for many to insist on , that Tithes are due and Divine , as they speak , that is , by a binding Law of God now under the Gospel . For be the Law and Institution what it will , nothing is more certain than that there is nothing due under the Gospel by virtue of Gods Command or Institution with respect unto his Worship unto any who do not wholly give up themselves unto the Ministry and Labour in the Word and Doctrine , unless they be such as are disenabled by Age and Infirmities , who are not to be forsaken all the days of their lives . For Men to live in Pleasure and Idleness , according to the Pomp , Vanities and Grandeur of the World , neither rising early , nor going to bed late , nor spending their time or strength in the Service of the Church , according to the Duties required of all the Ministers thereof in the Gospel , to sing unto themselves that Tithes are due to them by the Appointment and Law of God , is a fond Imagination , a Dream that will fill them with Perplexity when they shall awake . But as unto the Question in hand , I shall briefly give my thoughts about it in the ensuing Observations and Propositions . 1. By Tithes is understood either the express Law of Tithing , or paying the Tenth of all our Substance and of the whole Increase of the Earth ; or only the dedicating of a certain Portion of what we have unto the Uses of the Worship and Service of God. If this latter be intended , it is with me past all Doubt and Question , that a bountiful part of our Enjoyments is to be separated unto the Use and Service of the Worship of God , particularly unto the comfortable and honourable Supportment of them that Labour in the Ministry . And it is no small part of that Confusion which we suffer under , that Christians being in all places compelled to pay the Tenth by Civil Laws unto some or other whether they will or no , are either discouraged , or disenabled , or think themselves discharged from doing that which God certainly requireth at their hands in a way of Duty . However this will be no Excuse for any , for generally they have yet left unto them that whereby they may discharge their Duty in an acceptable manner . And I cannot but wonder how some Men can satisfie their Consciences in this Matter , in such Circumstances as I shall not now name . 2. If the strict Legal course of Tithing be intended , it cannot be proved from this Text , nor from any other Instance before the Law. For Abraham gave only the Tenth of the Spoils which were not Tithable by Law. For if the places taken or destroyed in War , were Anathematized , as Jericho was and also Amalek , no Portion was to be reserved under a pretence of Sacrifice or any other Sacred Use , as Saul found to his Cost . And if they were not Anathematized , all the Spoils were left entirely unto the People that went to War , without any Sacred Decimation . So the Reubenites and the Gadites at their Return over Jordan into their own Land carried all their Rich Spoils and Cattel with them , no Tithe being mentioned , Josh. 22. 8. Although there is no Question but many of them Offered their Free-will Offerings at the Tabernacle . And when God would have a Sacred Portion out of the Spoils , as he would have in the Wilderness , out of those that were taken from the Midianites , to manifest that they fell not under the Law of Tithes , he took not the Tenth part , but one Portion of 500 from the Souldiers , and one of 50 from the People , Numb . 31. 28 , 29 , 30. Wherefore the giving of the Tenth of the Spoils , was not from the Obligation of any Law , but was an Act of Free-will and Choice in the Offerer . But yet there was so great an Equity herein also , Namely , that God should have an acknowledgment in the Fruits of those Successes which he gave in VVar , that out of the Spoils of his and his Peoples Enemies David made his Provision for the Building of the Temple . And the Captains of the Host that went against Midian , after a Tribute was raised for the Lord out of the Spoyls according unto the Proportions mentioned , when they found the Goodness of God in the Preservation of their Souldiers , whereof there was not one lost , they made a new voluntary Oblation unto God out of their Spoils , Numb . 31. 48 , 49 , 50. And as for the Instance of Jacob , who Vowed unto God the Tenth of all , it is so far from proving that the Tenth was due by virtue of any Law , that it proves the contrary . For had it been so , it could not have been the matter of an Extraordinary Vow , whereby he could express his Obedience unto God. 3. The precise Law of Tithing is not confirmed in the Gospel . For that saying of our Saviours approving the Tithing of Mint and Cummin , evidently respects that Legal Institution which was then in force , and could not be violated without sin . And by his Approbation of that Law , and of the Duty in observance of it , he did no more confirm it , or ascribe an Obligatory Power unto it under the Gospel , than he did so unto all other those Ceremonial Institutions which both he himself observed as a Man made under the Law , and enjoyned others so to do . They all continued in full force unto the Time of Reformation , which gave them their Bounds and Limits , Heb. 9. 10. and ended with his Resurrection . His other saying , of giving unto Caesar the things that are Caesars , and unto God the things that are Gods , respects our whole Moral Obedience unto God , and not this or that particular Institution . The meaning of it is , that we are to pay or perform unto God all whatever he requireth of us in a way of Obedience , but what that is in particular , is not here determined . And other mention of Tithes in the Gospel there is none . 4. VVhereas by the Light of Nature , all Rules of Reason , and positive Institutions , a Portion of what God is pleased to give unto every Man is to be returned unto him in the way of his Worship and Service , wherein it may be used according unto his Appointment ; And whereas before the giving of the Law sundry Holy Men fixed on the Tenth part , as that which was meetest to be so Dedicated unto God , and that as is probable not without some especial Conduct of the Holy Spirit , if not upon express Revelations ; and whereas this was afterwards expressely confirmed under the Law by positive Institution , the Equity whereof is urged in the Gospel ; it is the best direction that can be given unto any what proportion of their Estate should be set apart unto this Purpose . Herein , I confess , so many Circumstances are in particular cases to be considered , as that it is impossible any one certain Rule should be prescribed unto all Persons . But whereas withal there is no need in the least to furnish Men with Pleas and Excuses for the non-performance of their Duty , at least as unto the necessary degrees of it , that I shall not suggest any thing unto them , which may be used to that purpose . I shall therefore leave this Rule in its full Latitude , as the best Direction of Practice in this Matter . 5. On these Suppositions it is that the Apostle treating of this Matter makes no Use of the Right or Law of Tithing , though directly unto his purpose , if it had not been abrogated . For intending to prove that the Ministers of the Gospel ought to be Liberally supported in their works with the Earthly things of them unto whom they do Administer the things of God , he Argueth from the Light of Nature , the general Equity of other Cases , the Analogy of Legal Institutions , the Rules of Justice with the especial Institution of Christ in the Gospel , but makes no mention of the Natural or Legal Right of Tithing , 1 Cor. 9. 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15. And farther I shall not at present divert on this Subject . And we may Observe , That Whatsoever we receive signally from God in a way of Mercy , we ought to return a Portion of it unto him in a way of Duty . That this was the Practice of the Saints of old , might easily be proved by an Induction of Instances , from this Act of Abraham , ( yea , from the Sacrifice of Abel ) down to the Vow of Jacob , the Dedications of David , Solomon , and others in their respective places and Generations . The light of Nature also counted it as a Duty among all the Civilized Heathens . The Offerings and Sacred Dedications of Nations and Private Families , are Famous on this Account . And it was laid as a lasting blemish on good Hezekiah that he returned not unto the Lord according to the Mercy which he had received . And we may do well to consider , ( 1. ) That no Man hath any great or signal Success in any Affair or Occasion , more than others , or more than at other time , but there will be in his Mind an ascription of it unto one cause or another . This the Nature of things makes Necessary , nor can it be avoided , Hab. 1. 11. ( 2. ) That whatever a Man doth secretly ascribe such Successes unto , That he makes in some sence his God. They Sacrifice unto their Net , and burn Incense unto their Drag , because by them their Portion is fat , and their Meat plenteous , Hab. 1. 16. They ascribed their Successes unto their own strength , endeavours and means that they used . Hereby they Deified themselves as far as in them lay ; and therefore these thoughts are called Sacrificing and Burning Incense which were Expressions of Religious Worship . And it is no better with us when in our Successes in our Trades and Affairs we secretly applaud our own Endeavours , and the Means we have used as the only causes of them . ( 3. ) It is a great sign that a Man hath not engaged God in the getting of any thing , when he will not entitle him unto any Portion of what is gotten . There are two Evils common in the World in this case . Some will make no Acknowledgment unto God in the especial Consecration of any part of their Substance unto him , where it is Lawfully gotten . And some will make great Dedications of what hath been gotten by Robbery , Spoils , Oppression and Violence . Many Publick Works of Munificence and Charity as they are called , have had no other Original . This is but an Endeavour to entitle God unto injustice , and draw him to a Copartnership with them , by giving him a share in the Advantage . God hateth Robbery for Burnt-Offerings , Isa. 61. 8. and he smites his hand at Mens dishonest Gain , Ezek. 22. 13. He will have nothing to do with such things , nor accept of any Portion of them or from them , however he may over-power things in his Providence unto his Glory . Both these ways are full of Evil , though the latter be the worst . ( 4. ) No Man hath any Ground to Reckon that he can settle what he hath unto himself or his , where this Chief Rent unto God is left unpaid . He will at one time or other make a Re-entry upon the whole , take the Forfeiture of it , and turn the ungrateful Tenant out of Possession . And among other things this makes so many Estates Industriously gotten so speedily moulder away as we see they do in the VVorld . ( 5. ) God hath always his Receivers ready to accept of what is tendred , namely , his Poor , and those that Attend the Ministry of his House . VI. The Apostle pursues his Design and Argument from the Name and Title of the Person spoken of with their Interpretation . First , being by Interpretation King of Rightcousness , and after that also King of Salem , that is , King of Peace . And we shall consider herein , 1. The Names themselves with their Interpretation . 2. The Grounds or Reasons of the Apostle's Arguing from this Interpretation of Names . 3. What is intended in them , or what he would have us Learn from them . 4. Their Order which he particularly Observes . First , 1. He respecteth his Proper Name , that is , Melchisedec . For the Fancy of some that Sedec was a place or City where first he Reigned , as he did afterwards at Salem , is very fond . For then he must be utterly without a Name belonging unto his Person , which the Apostle doth not observe , as he would have done one way or other , had any such unusual thing offered it self unto him . Besides had it been so , he would not have been called Melchisedec , but said to be Melch Sedec , as he is said to be Melec Salem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - . is a King , and by the Interposition of Yod to smooth the Composition , the former Saegol is turned into Patha , and the latter into Schevah , whence Melchi ariseth . Some would have this Yod to be a Pronoun Affix , and then the meaning of the word is my King ; and on this Supposition , taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedek for Saddik ; they would render it , my Righteous King. But there is nothing more Ordinary in the Composition of Names than the Interposition of Yod paragoricum , to soften the Sound and Pronunciation of them . So is it in Adonisedek , Adonibezek , Abimelech , Achitob , Abishua , Abishag , Abishalom , and sundry others . Wherefore Malchi is nothing but the Name Melek a King , a little varied to fit it unto the Composition intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Righteousness . And so the whole Name is properly Interpreted and rendred by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King of Righteousness . 2. His Title is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the King of Salem , of which place we have spoken before . This is by Interpretation saith our Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of Peace . Some think that herein occurs a greater Difficulty , than did in the Interpretation of his Name . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salem , say they , doth not signifie Peace , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalom . Salem is only as much as Pacificus , Peaceable , not Pax , or Peace it self . But yet neither ought this to give us any trouble . For Instances may be given in this Language wherein the same word is used sometimes Substantively , sometimes Adjectively ; as for Instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are . And upon the matter the signification is the same . Rex pacificus and Rex pacis do both denote him that is the Maker and Author of Peace . So God on that Account is called the God of Peace , Rom. 15. 13. Chap. 16. 20. 1 Thes. 5. 23. 2 Thes. 3. 16. Heb. 13. 20. Wherefore as we ought to acquiesce in the Authority of the Apostle who knew better than us all , the signification of these Names , so that he gives , is proper according unto our best conception of these things . Secondly , It may be enquired what Ground the Apostle had to Argue from the Signification of these Names , which seems to be but a Curious and infirm kind of Argumentation . And we find by Experience , that whilst some have followed and imitated as they suppose this Example , they have fallen into woful Mistakes . Answ. 1. The Apostle takes it for granted in general that every thing in the story of Melchisedec was Mystical and Figurative . This he did on good Grounds , because the only Reason of its Introduction was to give a Representation of the Person and Priesthood of Christ. 2. It was usual under the Old Testament to have Names given unto Children by a Spirit of Prophecy , as to Noah , Peleg , and others , yea , it may be most of the Patriarchs . It was so also to have Mens Names changed upon some great and Solemn Occasions , as Abram was called Abraham , Sarai , Sarah , Jacob was called Israel , and Solomon , Jedediah . And whereas this was sometimes done by Divine Authority , as in the Instances mentioned , whence it was highly significant ; so the People in imitation thereof , did often give other Names to themselves , or others , on some Occasion wherewith they were affected . Hence it is that we find the same Persons so frequently called by divers Names , which gives no little Difficulty in Genealogies . But where this was done by Divine Warranty , it was Doctrinal and Prophetically instructive . So was it in that great Name given unto our Lord Jesus Christ himself , namely , Immanuel , which the Evangelist remembers and gives us the Interpretation thereof , Mat. 1. 23. Now whether this Name was given to Melchisedec from his Nativity by a Spirit of Prophecy , as is most probable , or whether his Name were changed by God himself when he was Publickly called unto his Office is uncertain , and no way needful to be enquired into . But certain it is , that this Name was given him by Divine Direction , and that for the very End for which it is here used and applyed by our Apostle . And no Countenance can hence be taken unto their Curiosity who seek for Mysteries out of Names and their Numbers , which for ought they know had a Casual Imposition , or that which respected some particular Occasion , whereof they are utterly Ignorant . 3. As for the Name of the place where he Reigned , or Salem , it was also given unto it on the same Ground to be praesignificative of the work that was to be Effected by him , whom he Typed out . Most probably at that time , God first gave that Name unto that place ; for that it was not the Salem by Sychem we have before declared . And I am perswaded that God himself by some Providence of his , or other intimation of his mind , gave that Name of Peace first unto that City , because there he designed not only to Rest in his Typical Worship for a season , but also in the fulness of Time there to accomplish the great work of Peace-making between himself and Mankind . Hence it was afterwards by the same Guidance called Jerusalem or a Vision of Peace , because of the many Visions and Prophecies concerning the Spiritual and Eternal Peace which was to be wrought and Published in that place ; as also from all those Holy Institutions of his Worship which there represented the means whereby that Peace was to be wrought , namely , the Sacrifice of Christ himself , the only real and proper Priest of the Church . Wherefore our Apostle doth justly Argue from the signification of those Names which were given both to the Person and place by Divine Authority and Guidance , that they might teach and fore-signifie the things whereunto by him they are applyed . Thirdly , The Interpretation of the Names being proper , and the Argument from thence in this case Useful , as to the Signification of them , it must be enquired how this Man was King of Righteousness and Peace . Most suppose that no more is intended but that he was a Righteous and Peaceable King , one that Ruled Righteously , and Lived Peaceably . And it is true that absolutely in himself and as unto his own Personal Qualifications he was so and no more , nor could be more . But these Names have Respect to his Relative state , and were given him as a Type of Christ. He was a King of Righteousness and Peace , as he was without Father and without Mother , that is , to Represent Christ in his Office. Really he was a Righteous and Peaceable King ; Typically he was the King of Righteousness and Peace . Now the King of Righteousness is he who is the Author , Cause , and Dispenser of Righteousness unto others . As God is said to be the Lord our Righteousness . And so is the King of Peace also ; in which sence God is called the God of Peace . Thus was it with Melchisedec as he was the Representative of Jesus Christ. 4. The last thing that the Apostle Observes from these Names and Titles in their Order , wherein it is Natural that the Name of a Man should precede the Title of his Rule . First , King of Righteousness , and afterwards King of Peace . Righteousness must go first , and then Peace will follow after . So it is Promised of Christ and his Kingdom , that in his days the Righteous shall flourish and abundance of Peace , so long as the Moon endureth , Psal. 72. 7. First they are made Righteous , and then they have Peace . And Isa. 32. 17. The work of Righteousness shall be Peace , and the effect of Righteousness Quietness and Peace for ever . This is the Order of these things . There is no Peace but what proceedeth from and is the Effect of Righteousness . So these things with respect unto Christ are declared by the Psalmist , Psal. 85. 9 , 10 , 11 , 12 , 13. What we are taught hence is , 1. That the Lord Jesus Christ is the only King of Righteousness and Peace unto the Church . See Isa. 32. 1 , 21. Chap. 9. 6. He is not only a Righteous and Peaceable King as were his Types Melchisedec and Solomon , but he is the Author , Cause , Procurer and Dispenser of Righteousness and Peace to the Church . So is it declared , Jer. 23. 5 , 6. Behold the Days come saith the Lord that I will raise unto David a Righteous Branch , and a King shall Reign and Prosper , and shall Execute Judgment and Justice in the Earth . In his Days Judah shall be saved , and Israel shall dwell safely , and this is his Name whereby he shall be called , The Lord our Righteousness . He is Righteous and Reigneth Righteously , but this is not all , he is the Lord our Righteousness . VII . The Apostle proceeds yet unto other Instances in the Description of Melchisedec wherein he was made like unto the Son of God , ver . 3. Without Father , without Mother , without Descent , having neither beginning of Days nor end of Life . The things here asserted being at the first view strange and uncouth would administer occasion unto large Discourses , and accordingly have been the Subject of many Enquiries and Conjectures . But it is no way unto the Edification of those who are Sober and Godly , to engage into any long Disputes about those things , wherein all Learned sober Expositors are come to an Issue and Agreement , as they are in general in this matter . For it is granted that Melchisedec was a Man , really and truly so , and therefore of Necessity must have all these things ; for the Nature of Man after him who was first Created , who yet also had beginning of Life and end of Days , doth not exist without them . Wherefore these things are not denied of him absolutely , but in some sence , and with respect unto some especial end . Now this is with respect unto his Office , therein or as he bare that Office , he was without Father , without Mother , &c. And how doth this appear that so it was with him ? It doth so because none of them is Recorded or mentioned in the Scripture , which yet diligently Recordeth them concerning other Persons ; and in particular those who could not find and prove their Genealogies were by no means to be admitted unto the Priesthood , Ezra 2. 61 , 62 , 63. And we may therefore by this Rule enquire into the particulars . 1. It is said of him in the first place , that he was without Father , without Mother , whereon part of the latter clause , namely , without beginning of Days , doth depend . But how could a Mortal Man come into the World without Father or Mother ? Man that is Born of a Woman is the Description of every Man ; what therefore can be intended ? The next word declares , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without Descent say we . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Generation , a Descent , a Pedigree , not absolutely , but Rehearsed , Described , Recorded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he whose Stock and Descent is entered upon Record . And so on the contrary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who hath no Descent , no Genealogy , but he whose Descent and Pedigree is no where Entered , Recorded , Reckoned up . Thus the Apostle himself plainly expresseth this word , ver . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose Descent is not counted , that is , reckoned up in Record . Thus was Melchisedec without Father and Mother , in that the Spirit of God who so strictly and exactly Recorded the Genealogies of other Patriarchs and Types of Christ , and that for no less an end than to manifest the Truth and Faithfulness of God in his Promises , speaks nothing unto this purpose concerning him . He is introduced as it were one falling from Heaven , appearing on a sudden , Reigning in Salem , and Officiating the Office of the Priesthood unto the High God. 2. On the same Account is he said to be without beginning of Days or end of Life . For as he was a Mortal Man he had both . He was assuredly Born , and did no less certainly dye , than other Men. But neither of these are Recorded concerning him . We have no more to do with him , to learn from him , nor are concerned in him , but only as he is Described in the Scripture , and there is no mention therein of the Beginning of his Days , or the end of his Life . Whatever therefore he might have in himself , he had none to us . Consider all the other Patriarchs mentioned in the Writings of Moses , and you shall find their Descent Recorded , who was their Father , and so upwards unto the first man ; and not only so , but the time of their Birth and Death , the Beginning of their Days , and the End of their Lives is exactly Recorded . For it is constantly said of them , such an one Lived so long , and begat such a Son , which fixed the time of Birth . Then of him so begotten it is said he lived so many Years , which determines the end of his Days . These things are expressely Recorded . But concerning Melchisedec none of these things are spoken . No mention is made of Father or Mother , no Genealogy is Recorded of what Stock or Progeny he was , nor is there any Account of his Birth or Death . So that all these things are wanting unto him in this Historical Narration wherein our Faith and Knowledge is alone concerned . Some few things may yet farther be enquired into for the clearing of the sence of these words . ( 1. ) Whereas the Observation of the Apostle is built upon the silence of Moses in the History , which was sufficient for him , whatever was the Cause and Reason of that silence , we may enquire whence it was ? Whence it was , I say , that Moses should introduce so great and excellent a Person as Melchisedec without any mention of his Race or Stock , of his Parents or Progenitors , of his Rise or Fall , contrary unto his own Custom in other cases , and contrary unto all Rules of Useful History . For to introduce so great a Person , in any Story , and on so great an Occasion , without giving any Account of him , or of any of his Circumstances whereby his concernment in the Matter related might be known , is utterly contrary unto all Rules of Serious History . Answ. 1. Some of the Jews absurdly imagine that it was because his Parents were not only Obscure , but that he was Born of Fornication , and so he had no Right of Genealogy . But this is both a foolish and wicked Imagination . For it is not to be supposed God would have Advanced a Person known to be of such an Extract and Original , into the Honour of the Priesthood , and that of the most Excellent kind that ever was under the Old Testament . For being low and mean in the World it is neither Disadvantage nor Disparagement . The best of Men were so , and all the chief Patriarchs were but Shepherds . But Bastardy is a Mark of Infamy in the World , and God would not raise such an one to Administer peculiarly unto him , and that as a Type of his own Son , who was to be Incarnate . 2. Some say that there is no singular thing herein , but that it is done according to the Custom of Scripture , which relates only the Genealogies of the Patriarchs , who were of that Linage from whence Christ did come . But when it makes mention of any others , though they be never so eminent , it reckoneth not up their Genealogy . Thus it dealeth with Jethro the Father-in-law of Moses , and with Job , so great and Holy a Person , concerning whom it says no more , but that there was a Man in the Land of Uz Named Job . And some things may be allowed herein . But the Instances are no way parallel . For Jethro , he was a stranger unto the Church , and there is a full Account concerning him , so far as it is either Necessary or Useful , that we should in point of story know any thing of him . And the story of Job , is a separate story wherein himself only and Family was concerned ; and we have therein his Countrey , the Number and Names of his Children , with the Years of his Life , and time of his Death . But as we have none of these things in the Account of Melchisedec , so he is introduced as one in whom the Church of God was Publickly concerned . Wherefore , 3. The true Cause of the Omission of all these things , was the same with that of the Institution of his Priesthood , and the Introduction of his Person in the Story . And this was that he might be the more express and signal Representative of the Lord Christ in his Priesthood . For to this End it was not only needful that he should be declared to be a Priest , as the Messiah was to be , but also in that Declaration all those Circumstances were to be observed , wherein the Nature of the Priesthood of Christ might be any way praefigured . After this the Church being reduced into a standing Order for Succession , it was obliged necessarily for many Generations unto a Priesthood which depended solely on their Genealogy and Pedigree both by Father and Mother , Ezra 10. 18 , 19. Nehem. 7. 63 , 64 , 65. Wherefore whereas the Priesthood of our Lord Christ was to depend on no such Descent ( for it is evident that our Lord sprang of Judah , whereof Moses spake nothing of the Priesthood ) it was necessary that it should be Originally represented , by one who had no Genealogy , seeing that as unto his Office he himself was to have none . And therefore when the Church of Israel was in the highest enjoyment of the Levitical Priesthood , whose Office depended wholly on their Genealogy , yea , so far as on a supposition of a defect or Change thereof , not only the Priesthood it self , but all the Sacred Worship also which it was designed to officiate must utterly cease ; yet the Holy Ghost then thought meet to mind them , that a Priest was to come without respect unto any such Descent or Genealogy , in that he was to be after the Order of Melchisedec who had none , Psal. 110. 4. This is the true and only Reason why in the story of Melchisedec as the Priest of the High God , there is no mention made of Father , Mother , Genealogy , Beginning of Life or end of Days . And we may herein consider the Sovereign wisdom of the Holy Ghost in bringing forth Truth unto Light according as the state and condition of the Church doth require . And first he proposeth only a naked Story of a Person that was a Type of Christ , and that obscurely and sparingly . Something the Men of the Age wherein he lived might learn by his Ministrations , but not much . For that which was principally Instructive in him for the Use of the Church was not of Force until all his Circumstances were forgotten ; and the Church was now to be Instructed , not so much by what he was , as what was Recorded of him , wherein the Scripture superseded all Tradition that might be of him in the World. Yea , the contrivance of any Tradition concerning his Parents , Birth and Death had been contrary to the mind of God , and what Instruction he intended the Church by him . Afterwards when it may be , all thoughts of any Use or Design of this Story in Moses was lost , and the Church was fully satisfied in a Priesthood quite of another Nature , the Holy Ghost in one word of Prophecy Instructs the Church , not only that the thing spoken concerning Melchisedec were not so Recorded for his sake , or on his own account , but with respect unto another Priest which was afterwards to arise , by him Represented ; which gave a new Consideration , Sence and Design to the whole Story ; but moreover gives it to know that the Priesthood which it then enjoyed was not alwas to continue , but that another of another Nature was to be introduced , as was signified long before the Institution of that Priesthood which they enjoyed , Psal. 110. 4. And as this was sufficient for the Use and Edification of the Church in those days , yet it was left greatly in the dark as to the full Design and meaning of these things . And therefore it is evident that at the Coming of our Saviour , and the accomplishment of this Type , the Church of the Jews had utterly lost all knowledge and Understanding of the Mystery of it , and the Promise renewed in the Psalm . For they thought it strange that there should be a Priest that had no Genealogy , no Solemn Consecration nor Investiture , with his Office. VVherefore our Apostle entring upon the unfolding of this Mystery doth not only Preface it with an Assertion of its Difficulty , or how hard it was to be understood aright , but also by a long previous Discourse variously prepareth their minds unto a most diligent attention . And the Reason of it was not only because they had utterly lost the Understanding that was given in these things formerly , but also because the true Understanding of them would put an end at that time unto that Priesthood and Worship which they had adhered unto . Wherefore until this time the Church was not able to bear the true Understanding of this Mystery , and now they could no longer be without it . Hence is it here so fully and particularly declared by our Apostle . And we may Observe , 1. That the Church never did in any Age , nor ever shall want that Instruction by Divine Revelation which is needful unto its Edification in Faith and Obedience . This it had in all Ages according unto that gradual progression which God gave unto Light and Truth in the Explication of the great Mystery of his Grace , which was hid in him from the Foundation of the World. An Instance hereof we have in the things which concern this Melchisedec , as we have observed . The Church had never need to look after the Traditions of their Fathers , or to betake themselves unto their own Inventions , their Instruction by Revelation was always sufficient for the State and Condition wherein they were . Much more therefore is it so now , when the Sum and Perfection of all Divine Revelations is given in unto us by Jesus Christ. 2. It is a great Honour to Serve in the Church by doing or suffering for the Use and Service of future Generations . This was the Honour of Melchisedec , that he was employed in a Service , the true Use and Advantage whereof was not given in unto the Church , until many Generations after . And I add Suffering unto Doing , because it is well known what Glories have sprang up in future Ages , upon the past Sufferings of others . 3. The Scripture is so absolutely the Rule , Measure , and Boundary of our Faith and Knowledge in Spiritual things , as that what it conceals is Instructive , as well as what it expresseth . This the Apostle Manifests in many of his Observations concerning Melchisedec , and his Inferences from thence . But I have ( as I remember ) Discoursed somewhat hereof before . Secondly , Our next Enquiry is , Wherein Melchisedec was Typical of Christ , or what of all this belongeth unto the following Assertion that he was made like unto the Son of God ; that is , so described as that he might have a great Resemblance of him . Answ. It is generally thought that he was so in the whole , and in every particular mentioned distinctly . Thus he is said to be without Father , and without Mother , ( no mention is made of them ) because the Lord Christ was in some sence so also . He was without Father on Earth as to his Humane Nature , with respect whereunto God says that he will create a New thing in the Earth , That a Woman should compass a Man , Jer. 31. 22. or Conceive a Man without Natural Generation . And he was without Mother as to his Person or Divine Nature , being the only begotten of the Father , by an Eternal Generation of his own Person . But yet it must not be denyed but that on the other side , he had both Father and Mother . A Father as to his Divine , and a Mother as to his Humane Nature . But as to his whole Person he was without Father and Mother . Again , Whereas he is said to be without Genealogy , it is of somewhat a difficult application ; for the Genealogy of Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Roll of his Pedigree , is declared by two of the Evangelists , the one driving of it up to Abraham , the other unto Adam , as it was necessary , to manifest the Truth of his Humane Nature and the Faithfulness of God in the accomplishment of his Promises . It may be ( therefore ) respect is had unto those words of the Prophet , Isa. 53. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Who shall declare his Generation ; there was somewhat in his Age and Generation , by Reason of his Divine praeexistence unto all , that was ineffable . Again , He is said to be without Beginning of Days and end of Life . And this also is spoken by our Apostle with respect unto the Narration of Moses wherein mention is made neither of the one , nor of the other . And it belongs unto his Conformity unto the Son of God , or that wherein he Represented him ; for as unto his Divine Person , the Lord Christ had neither the one nor the other , as the Apostle proves , Chap. 1. 10 , 11 , 12. from Psal. 102. 25 , 26 , 27. But on the other side , as to his Humane Nature he had both , he had both beginning of Days and End of Life , both which are upon Solemn Record . Wherefore it should seem that if there be a likeness in these things on the one account , there is none on the other , and so no Advantage in the Comparison . Considering these Difficulties in the Application of these particulars , some do judge that these Instances do not belong unto the Analogy and Resemblance between Christ and Melchisedec , but are introduced only in Order unto what ensues , namely , He abides a Priest for ever , wherein alone the similitude between him and Christ doth consist . And so they say we find things quoted in the Scripture at large , when only some one passage in it , may be used directly unto the business in hand . But although this will be difficultly proved , namely , that any Testimony is cited in the Scripture , whereof any principal part of it belongs not unto the Matter designed to be confirmed , yet it may be granted that it is so sometimes , when the sence of the whole Context is to be taken in . But there was no Reason on this Ground , that the Apostle should make so many Observations on what was not spoken at all , which in an Ordinary way ought to have been mentioned , if the whole of what he so Observed , was not at all to his Purpose . Wherefore it must be granted , as that which the plain Design of the Apostle exacteth of us , that Melchisedec even in these things , that in the Story he was without Father , without Mother , without Genealogy , having neither beginning of Days nor End of Life , was a Type and Representative of Christ. But it is not of the Person of Christ absolutely , nor of either of his Natures distinctly that our Apostle treateth , but meerly with respect unto his Office of Priesthood . And herein all the things mentioned do concur in him , and make a lively Representation of him . It was utterly a new Doctrine unto the Hebrews that the Lord Christ was a Priest , the only High Priest of the Church , so as that all other Priesthood must cease . And their chief Objection against it was , that it was contrary unto the Law , and inconsistent with it . And this because he was not of the Line of the Priests , neither as to Father or Mother , or Genealogy , nor had any to Succeed him . But in this Type of his the Apostle proves that all this was to be so . For ( 1. ) In this respect he had neither Father nor Mother from whom he might derive any Right or Title unto his Office. And this was for ever sufficient to exclude him from any Interest in the Priesthood as it was Established by Law. ( 2. ) He had no Genealogy upon the Priestly Line . And that which is Recorded of him on other accounts , is so far from having respect unto his Right unto the Priesthood of the Law , that it directly proves and demonstrates that he had none . For his Genealogy is evidently of the Tribe of Judah , which was excluded Legally from that Office , as we have besides the Institution an Instance in King Uzziah , 2 Chron. 26. 16 , 17 , 18. from Exod. 30. 7. Numb . 18. 7. Hence our Apostle concludes , That had he been on the Earth , that is , under the Order of the Law , he could not have been a Priest , there being others who by virtue of their Descent had alone the Right thereunto , Heb. 8. 3 , 4. Wherefore God in these things Instructed the Church , that he would erect a Priesthood which should no way depend on Natural Generation , Descent , or Genealogy ; whence it inevitably follows that the state of the Priesthood under the Law was to cease , and to give place unto another , which our Apostle principally designs to prove . ( 3. ) In this respect also the Lord Christ was without Beginning of Days and End of Life . For although in his Humane Nature he was both Born , and Died , yet he had a Priesthood which had no such Beginning of Days , as that it should be traduced from any other to him , nor shall ever cease or be delivered over from him unto any other , but abides unto the consummation of all things . In these things was Melchisedec made like unto Christ , whom the Apostle here calls the Son of God ; made like unto the Son of God. I have formerly observed in this Epistle , that the Apostle makes mention of the Lord Christ under various Appellations , on various Occasions ; so that in one place or another he makes Use of all the Names whereby he is signified in the Scripture . Here he calls him the Son of God , and that , ( 1. ) To intimate that although Melchisedec were an Excellent Person , yet was he infinitely beneath him whom he Represented , even the Son of God. He was not the Son of God , but he had the Honour in so many things to be made like unto him . ( 2. ) To declare how all these things which were any way Represented in Melchisedec or couched in the Story , or left unto Enquiry by the vail of silence drawn over them , could be fulfilled in our High Priest. And it was from hence , namely , that he was the Son of God. By virtue hereof was he capable of an always-living , abiding , uninterrupted Priesthood , although as to his Humane Nature he once died in the Discharge of that Office. This Description being given of the Person treated of , which makes up the Subject of the Proposition , it is affirmed concerning him that he abideth a Priest for ever . For any thing we find in the Story of his Death , or the Resignation of his Office , or the Succession of any one unto him therein , he abideth a Priest for ever . Some I find have been venturing at some obscure Conjectures of the perpetuity of the Priesthood of Melchisedec in Heaven . But I cannot perceive that they well understood themselves what they intended . Nor did they consider that the real continuance of the Priesthood for ever in the Person of Melchisedec , is as inconsistent with the Priesthood of Christ , as the continuance of the same Office in the Line of Aaron . But things are so related concerning him in the Scripture , as that there is no mention of the ending of the Priesthood of his Order , nor of his own Personal Administration of his Office by Death or otherwise . Hence is he said to abide a Priest for ever . This was that which our Apostle principally designed to confirm from hence , namely , that there was in the Scripture before the Institution of the Aaronical Priesthood a Representation of an Eternal , unchangeable Priesthood to be introduced in the Church , which he demonstrates to be that of Jesus Christ. It may not be amiss in the close of this Exposition of these Verses summarily to represent the several particulars wherein the Apostle would have us to observe the likeness between Melchisedec and Christ , or rather the especial Excellencies and Properties of Christ that were Represented in the Account given of the Name , Reign , Person and Office of Melchisedec . As , 1. He was said to be , and he really was , and he only , first the King of Righteousness , and then the King of Peace ; seeing he alone brought in Everlasting Righteousness and made Peace with God for Sinners . And in his Kingdom alone are these things to be found . 2. He was really and truly the Priest of the High God , and properly he was so alone . He offered that Sacrifice , and made that Attonement which was signified by all the Sacrifices Offered by Holy Men from the Foundation of the World. 3. He Blesseth all the Faithful , as Abraham the Father of the Faithful was Blessed by Melchisedec . In him were they to be Blessed , by him are they Blessed , through him delivered from the Curse and all the Fruits of it , nor are they Partakers of any Blessing but from him . 4. He receiveth all the Homage of his People , all their grateful Acknowledgments of the Love and Favour of God in the Conquest of their Spiritual Adversaries , and Deliverance from them , as Melchisedec received the Tenth of the Spoils from Abraham . 5. He was really without Progenitors or Predecessors unto his Office , nor would I exclude that Mystical sence from the intention of the place , that he was without Father as to his Humane Nature , and without Mother as to his Divine . 6. He was a Priest without Genealogy , or Derivation of his Pedigree from the Loyns of Aaron , or any other that ever was a Priest in the World , and moreover Mysteriously was of a Generation which none can declare . 7. He had in his Divine Person , as the High Priest of the Church , neither Beginning of Days nor End of Life , as no such thing is reported of Melchisedec . For the Death which he underwent in the Discharge of his Office , being not the death of his whole Person , but of his Humane Nature only , no Interruption of his endless Office did ensue thereon . For although the Person of the Son of God died , whence God is said to Redeem his Church with his own Blood , Acts 20. 28. yet he died not in his whole Person . But as the Son of man was in Heaven whilst he was speaking on the Earth , John 3. 13. namely , he was so in his Divine Nature ; so whilst he was dead in the Earth in his Humane Nature , the same Person was alive in his Divine . Absolutely therefore , nor in respect of his Office , he had neither Beginning of Days nor end of Life . 8. He was really the Son of God , as Melchisedec in many Circumstances was made like to the Son of God. 9. He alone abideth a Priest for ever ; whereof we must particularly treat afterwards . The Doctrinal Observations that may be taken from these Verses , are , 1. When any were of Old designed to be Types of Christ , there was a Necessity that things more Excellent and Glorious should be spoken or intimated of them , than did properly belong unto them . So many things are here observed of Melchisedec , which were not properly and literally fulfilled in him . And so there are likewise of David and Solomon in sundry places . And the Reason is , because the things so spoken were never intended of them absolutely , but as they were designed to Represent the Lord Christ , unto whom alone they did truly belong . And in the Exposition of such Typical Prophecies , the utmost Diligence is to be used in distinguishing aright what is absolutely spoken of the Type only , and what is spoken of it meerly as Representing Christ himself . 2. All that might be spoken so as to have any probable Application in any sence unto Things and Persons Typically , coming short of what was to be fulfilled in Christ , the Holy Ghost in his Infinite Wisdom supplied that defect by Ordering the Account which he gives of them so , as more might be apprehended and learned from them than could be expressed . And where the Glory of his Person as vested with his Office could not be Represented by positive Applications , it is done by a Mystical Silence , as in this Story of Melchisedec . And the most Eminent and Glorious things assigned unto Types as such , have a more Glorious signification in Christ than they have in them . See to this purpose our Exposition on Chap. 1. ver . 5. 3. That Christ abiding a Priest for ever hath no more a Vicar or Successor or Substitute in his Office , or any deriving a real Priesthood from him , than had Melchisedec , whereof we shall speak afterwards . 4. The whole Mystery of Divine Wisdom effecting all unconceivable Perfections centred in the Person of Christ , to make him a meet , Glorious , and most Excellent Priest unto God in the behalf of the Church . This it is the principal Design of the whole Gospel to demonstrate , namely , to declare that all the Treasures of Divine Wisdom and Knowledge are hid in Jesus Christ , Col. 2. 3. The Constitution of his Person , was the greatest Mystery that ever Infinite Wisdom effected , 1 Tim. 3. 16. And thereby did God Gloriously Represent himself and all his Infinite Perfections unto us , Heb. 1. 3. Col. 1. 14 , 15. 2 Cor. 4. 6. Had he not the Divine Nature , he could not have been the Express Image of God in himself . And had he not been Man , he could not have Represented him unto us . Nor can any thing be more Mysteriously Glorious , than the Furniture of his Person as Mediator , with all fulness of Power , Wisdom and Grace for the accomplishment of his Work , John 1. 16. Col. 1. 18 , 19. Chap. 2. 9. Phil. 2. 5 , 6 , 7 , 8 , 9. The work that he wrought in Offering himself a Sacrifice and making attonement for sin , hath the highest unconceivable Impression of Divine Wisdom upon it , John 3. 16. Acts 20. 28. Rev. 5. 8. Eph. 5. 2. And so also hath the Grace that is from thence administred by him and from him unto Jews and Gentiles , Eph. 3. 8 , 9 , 10 , 11. And Instances of the like kind may be multiplyed . And we may consider thence first , into what Condition of sin and misery we were fallen by our Apostacy from God , whence nothing would or could recover us but this Blessed work of the whole Mystery of Divine Wisdom . And then the unspeakable Riches and Excellencies of that Wisdom , Love , and Grace which provided this way for our Recovery . VER . 4 , 5 , 6. THE Proceed of these Verses is unto the Application of what was before Discoursed . For having proved that Christ the promised Messiah was to be a Priest after the Order of Melchisedec from Psal. 110. and given a Description both of the Person and Office of this Melchisedec from the Historical Narration of them as laid down by Moses , he makes Application of the whole unto his present purpose . And from the consideration of sundry particulars in his Description , confirms in general the Argument which he had in hand . For that which principally he designeth to prove is , that a more Excellent Priesthood than that of Aaron being introduced according to the Purpose and Promise of God , it followed necessarily , that that Priesthood with all the Worship , Rites and Ceremonies which belonged unto it , was to cease and be taken out of the way . For as this new Promised Priesthood was inconsistent with it , and could not be Established without the Abolition of it , so it brought a far greater Benefit and Spiritual Advantage unto the Church than it before enjoyed . And we are not to wonder that the Apostle insists so much hereon , and that with all sorts of Arguments , especially such as the Old Testament furnished him withal . For this was the Hinge on which the Eternal Salvation or Destruction of that whole Church and People at that time , did turn . For if they would not forgoe their Old Priesthood and Worship , their Ruine was unavoidable . Christ would either be rejected by them , or be of no profit unto them . Accordingly things fell out with the most of them , they clave absolutely unto their Old Institutions , and rejecting the Lord Christ , perished in their unbelief . Others contended for the Continuance of their Priesthood and Worship , for which they supposed they had Invincible Reasons , although they admitted the Profession of Christ and the Gospel therewithal . But our Apostle knowing how inconsistent these things were , and how the retaining of that Perswasion , would keep them off at present from believing the Necessity , Usefulness , Glory and Advantages of the Priesthood of Christ , and the Spiritual Worship of the Gospel , as also dispose them unto Apostacy for the future , laboureth by all means to eradicate this pernicious Fundamental Error out of their minds . Unto this End doth he so diligently insist on all the Instances , and particulars of them , whereby God of Old did intimate unto their Fore-fathers the Introduction of this Alteration , with the Advantage of the Church thereby . And I mention these things , that we may see the Reason the Apostle did so Scrupulously as it were to insist on all the ensuing particulars , which otherwise we may not so easily discern the necessity of ; and withal to shew , ( 1. ) How hard it is to dispossess the minds of men of inveterate Perswasions in Religion . ( 2. ) The great Care and Diligence they ought to Use and Exercise who have the Care of the Souls of Men committed unto them , when they discern them in apparent danger of Ruine . That the Old Priesthood was to be removed , and the New one mentioned to be introduced . He proves in the first place , by the Greatness of the Person who was first chosen of God to praefigure and Represent the Lord Christ in his Office of Priesthood . For if he were so Excellent in his Person and Office , as deservedly to be preferred above Aaron and all his Successors , then he who was praefigured and represented by him , must be so also ; yea , be so much more as that which is Typed out and Signified , is , and always must be more Excellent than the Type and Sign , which are of no Use but with respect thereunto . In these Verses he choseth out his first Instance in what he had observed before out of the Narrative of Moses concerning the Greatness and Excellency of Melchisedec , in that he received Tithes of Abraham . His Design is to prove him more Excellent and Great than all the Levitical Priests . But herein he takes a step backward , and begins with Abraham himself , from whom both People and Priests confessedly derived all their Priviledges . And he produceth his Instance in the case of Tithes , whereon as it is known the whole Levitical Priesthood did depend . And this the Apostle knew full well , that if once he proved him Greater than Abraham , he should not need with that People to prove him above any of his Posterity , but they would immediately give over the Contest . So in their Exceptions unto our Saviour's Testimony concerning himself they acknowledge they could proceed no higher ; Art thou , say they , Greater than our Father Abraham ? whom makest thou thy self to be ? John 8. 53. But yet our Apostle not content herewith , to obviate all Pretences , proves distinctly afterwards that the whole Order of the Levitical Priests were inferiour unto him . VER . 4 , 5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Considerate , Spectate , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Videte ; Vul. Lat. intuemini . Consider , Behold , Contemplate ; serious Consideration with Diligent Intuition is intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quantus hic ; sit , vul . fuerit , is supplyed by others ; as by us , how great this Man was . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — quam magnus hic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Decimas spoliorum , decimas de spoliis hostium ; de spoliis , vul . Lat. Decimas de praecipuis , of the chiefest things . The Syr. makes a distinction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Tithes and First-fruits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Cujus Generatio non annumeratur in eis ; Whose Generation is not numbred in them ; very obscurely . Cujus genus non recensetur ex illis , non refertur ad illos . Whose Stock , Race , Pedigree is not reckoned from them , referred unto them ; the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is not written in their Genealogies , which is the sence of the word ; for respect is had unto the Genealogies that were written and upon Record . VER . 4. Consider then how great this man was , unto whom even the Patriarch Abraham gave the Tenth of the Spoils . The Duty of the Hebrews upon the Proposition of the state of Melchisedec before insisted on , is here pressed on them . And the words contain both a Respect unto the preceding Discourse , a Duty prescribed , the Object of that Duty , and the Reason of a Qualification therein expressed , amplified by the Title , State and Condition of one Person concerned . 1. The Note of Respect unto the preceding Discourse is in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render now , consider now , then , or therefore ; but do you consider . The things before laid down are as of Importance in themselves , so of your especial concernment . 2. The Especial Duty which he prescribes unto them with Respect unto the things proposed by him concerning the Excellency of Melchisedec and his Office , is that they would consider it . He doth four times in this Epistle call the Hebrews unto this especial Duty of an Inteuse Consideration of the things proposed unto them , as we have translated his words , and that not unduly , Chap. 3. 1. Chap. 10. 24. Chap. 12. 3. and in this place , Chap. 3. 1. Chap. 10. 24. we have the same word in the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose Importance hath been declared on Chap. 3. 1. Chap. 12. 2. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to call things unto a due Reckoning and Account , so as to conform our minds unto them , which is our great Duty with respect unto the patient Sufferings of Christ there intended . The word here used signifies diligently to behold , contemplate on , or to look into the things proposed unto us . He had before warned them that what he had to Discourse on this Subject was difficult and hard to be understood , but withal such was its Use and Excellency that neither would he refrain from declaring of them , nor ought they to spare any pains in a diligent Enquiry into them . Having therefore laid down the matter of Fact , and stated the whole Subject which he designed to treat upon , he adds their Duty with respect thereunto . And this in the first place is that they would heedfully and diligently look into them . 1. It will be fruitless and to no Advantage to propose or declare the most Important Truths of the Gospel , if those unto whom they are proposed do not diligently enquire into them . And here those unto whom the Dispensation of the Gospel is committed , are pressed with no small difficulty , as our Apostle professeth that he was in this very case . For whereas it is incumbent on them in that Declaration of the whole Counsel of God which is enjoyned them , to insist upon sundry things that are Deep , Mysterious , and hard to be understood , when their Hearers for want of a good Foundation of Knowledge in the Principles of Religion , or through carelesness in attending unto what is delivered , do not come unto a due perception and understanding of them , it is very grievous to see their own Labours and others Profit disappointed . Wherefore if Men think they have nothing to do , but as it were to give the hearing unto such as endeavour to carry them to perfection , they will lose all the advantage of their Ministry . This Duty therefore is here prescribed by the Apostle with respect unto this Truth , to obviate this slothful frame . And we may on this Occasion briefly name the things that are required thereunto . As , ( 1. ) Sense of a concernment in them . Unless this be well fixed on the mind , Men will never diligently attend unto them , nor duly consider them . If upon the proposal of Sacred Truths that appear hard to be understood , they begin to think that this belongs not unto them , it is for others who are more exercised than they , it is not likely they should ever endeavour to apprehend them aright . And this very frame keeps many in a low form of knowledge all their days ; possibly also this Neglect is increased in many , by the spreading of a late foolish apprehension , that we are upon the matter to look after nothing but the Doctrines and Precepts of Morality that are in the Scripture ; but as for the more Spiritual Mysteries of Grace we are not concerned in them . Where this Principle is once imbibed , Men will rest and satisfie themselves in the most profound Ignorance ; and not only so , but despise all such as endeavour to be wiser than themselves . But , ( 2. ) Unto a due Apprehension of these things there is not only required a sense of our concernment , but also a Delight in them . If the Light be not Pleasant unto us , as well as Useful , we shall not value it nor seek after it . When such Mysterious Truths as that here insisted on by our Apostle , are proposed unto Men , if they have no Delight in such things , they will never be at the Cost and pains of enquiring into them with necessary Diligence . Curiosity indeed , or an humour to pry into things we have not seen , and which we cannot see in a due manner because not revealed , is every where condemned by our Apostle , who warns us all to be wise unto Sobriety , and not above what is written . But there is a secret delight and complacency of mind in every beam of Spiritual Light shining in its proper Divine Revelation , when the Soul is disposed aright unto the reception of it . Without this in some measure we shall not follow on to know , nor thrive in knowledge . ( 3. ) Study , Meditation and Prayer , with the diligent Use of all other means appointed for the search and Investigation of the Truth , do close this Duty . Without these things in Hearers , Ministers lose all their Labour in the Declaration of the most important Mysteries of the Gospel . This the Apostle as to the present case designs to obviate in the frequent prescription of this Duty . That which the Apostle proposeth in the first place and in general as the Object of this Enquiry and consideration , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Quantus iste erat ; the word respects Greatness and Excellency in any kind . Nunc quantus Achilles , Quantus erat Julius Caesar , and the like . And this Greatness of Melchisedec respected neither the endowments of his Person , nor the largeness of his Dominion , nor his Riches or Wealth , in which sence some are said to be Great in the Scripture , as Job , Barzillai , and others ; but it regards alone his Dignity with respect unto his Office , and his Nearness unto God on that account . That which these Hebrews insisted on as their Chief and Fundamental Priviledge in Judaism , and which they were most unwilling to forgo , was the Greatness of their Predecessors , with their nearness unto God in Favour and Office. In the first way as to Divine Love and Favour , they Gloried in Abraham , and opposed the Priviledge of being his Children on all Occasions unto the Person and Doctrine of Christ , John 8. 33 , 53. And in the latter they thought Aaron and his Successors to be preferred above all the VVorld . And whilst they were under the Power and Influence of these Apprehensions , the Gospel could not but be ungrateful unto them , as depriving them of their Priviledges , and rendring their Condition worse than it was before . To undeceive them in this matter , and to demonstrate how unspeakably all those in whom they trusted , came short of the true High Priest of the Church , he calls them to consider the Greatness of him , whose only eminence consisted in being a Type or Representative of him . Wherefore the Greatness of Melchisedec here proposed unto earnest Consideration , is that which he had in Representing Jesus Christ , and his nearness unto God on that Account . And it were well that we were all really convinced , that all true Greatness consists in the Favour of God , and our nearness unto him , on the Account of our Relation unto Jesus Christ. We neither deny nor undervalue any Mans Wealth or Power hereby . Let those who are Rich and Wealthy in the World be accounted and called Great , as the Scripture sometimes calls them so . And let those who are High in Power and Authority be so esteemed , we would derogate nothing from them which is their due : But yet the Greatness of them all is but particular , with respect unto some certain things , and therefore fading and perishing . But this Greatness and Honour of the Favour of God , and nearness unto him , on the account of Relation unto Jesus Christ , is general , abiding , yea , eternal . The Proof of the Apostle's Assertion , included in that Interrogation , How Great this Man was , follows in an Instance of what he had before observed and proposed unto them ; Unto whom even the Patriarch Abraham gave the Tenth of the Spoils . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Tenth part . The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical ; and although in the Original it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet in Construction it is to be understood with Abraham ; not , unto whom Abraham gave even the Tenth ; but unto whom even Abraham gave the Tenth , as it is in our Translation . The Proof of the Greatness of Melchisedec from hence consists in three things . ( 1. ) In the Nomination of the Person that was Subject unto him , or Abraham . ( 2. ) In the Qualification of his Person , He was the Patriarch . ( 3. ) In what he did , He gave him the Tenth part of the Spoils . As to the Person himself he was the Stock and Root of the whole People , their Common Father in whom they were first separated from other Nations to be a People of themselves . And herein they had a singular Reverence for him , as generally all Nations have for the first Founders of their Political State , who among the Idolatrous Heathens were commonly Deified , and made the Objects of their Religious Adoration . But moreover it was he who first received the Promise and the Covenant with the Token of it , and by whom alone they put in their Claim unto all the Priviledges and Advantages which they Gloried in above all Nations in the VVorld . This Abraham therefore they esteemed next unto God himself . And their Fosterity do now place him in Heaven above the Angels , hardly allowing that the Messiah himself should be exalted above him , and tell a Foolish story how he took it ill , that the Messiah should be on the Right Hand , and he on the Left Hand of God. But it is sufficiently evident from the Gospel , how much in those days they boasted of him , and trusted in him . Hence it is that our Apostle expresseth it so emphatically , even Abraham . The Qualification of his Person , and his Title thereon is added in like manner : He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Patriarch is a Father , that is , a Prince or Ruler of a Family . A Ruling Father ; and these Patriarchs were of three sorts among the Jews . Of the first sort was he alone who was the first separated Progenitor of the whole Nation . He was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the first Father of all that great Family . Secondly , there were such as Succeeded him , from whom the whole Nation in like manner Descended , as Isaac and Jacob , who were Heirs with him of the same Promise , Heb. 11. 4. Thirdly , Such as were the first Heads of their Twelve Tribes into which the Nation was divided , that is , the Twelve Sons of Jacob , are called Patriarchs , Acts 7. 8 , 9. Others that followed them , as David , who is also called a Patriarch , Acts 2. 29. were termed so , in allusion unto them , and being signally the Progenitors of a most Eminent Family among them . Now it is evident that the first of these on all accounts is the Principal , and hath the Preeminence over all the rest . And this was Abraham alone . VVherefore if any one were greater than Abraham , and that in his own time , it must be acknowledged it was upon the account of some Priviledge that was above all that ever that whole Nation as Descendents from Abraham were made partakers of . But that this was so the Apostle proves by the Instance ensuing , namely , that he gave to Melchisedec , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave them ; yet not arbitrarily , but in the way of a Necessary Duty , not as an Honorary respect , but as a Religious Office. And he gave thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tithe-portion , delivering it up unto his Use and Disposal as the Priest of the most High God. And this Tenth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle Interprets the passage in Moses , of the Spoils of War. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acervus , an heap of Corn or any Useful things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the top of the Heap , the best of it , from whence the First-fruits were taken for Sacred Services . And because it was the Custom of all Nations afterwards to dedicate or devote some Portion of what they got in War unto Religious Services , the word it self came to signifie the Spoils of War. At first it was the portion that was taken out of the whole , and afterwards the whole it self was signified by it . Now although Abraham had reserved nothing unto himself of what belonged unto the King of Sodom and his Companions , yet the Army and King which he had newly slain and destroyed having smitten sundry other Nations , Gen. 14. 5 , 6 , 7. and dealt with them as they did with Sodom and the other Towns , took all their Goods and Provision , ver . 11. being now in their return home and laden with Prey , it fell all into the hand of the Conquerour ; The Tenth part of the Spoils in every kind , might probably be a very great Offering both for Sacrifice and Sacred Dedication in the place where Melchisedec Ministred in his Office. What farther concerns the Greatness of this Man , the Apostle farther declares in the ensuing Verses , where it will fall under Consideration . From this one Instance of Abraham's paying Tithes unto him , it is in a great measure already evinced . But how came Melchisedec to be thus Great ? Is it because he was Originally in himself , more Wise and Honourable than any of the Sons of Men ? We Read no such thing concerning him , which the Apostle declares to be the Rule and Measure of all our Conceptions in this matter . Is it that he attained this Dignity and Greatness , by his own Industry and Endeavours ? as the Prophet says of some , that their Judgment and their Dignity proceeds from themselves , Hab. 1. 7. Neither do we find any thing of that Nature ascribed unto him . The sole Reason and Cause hereof , is , that God raised him up and disposed of him into that Condition of his own good pleasure . And we may see in him , that The Sovereign Will , Pleasure , and Grace of God is that alone which puts a difference among Men , especially in the Church . He makes Men Great or Small , High or Low , Eminent or Obscure , as it seemeth Good unto him . He raiseth up the Poor from the Dust , and lifteth up the Beggar from the Dunghill , to set them among Princes , and to make them Inherit the Throne of Glory , for the Pillars of the Earth are the Lords , and he hath set the World upon them , 1 Sam. 2. 8. which is plentifully elsewhere Testified unto . Whence was it that the Twelve Poor Fishermen were made Apostles to sit on Twelve Thrones Judging the Tribes of Israel , and becoming Princes in all Nations ? Who made the most Glorious Apostle of the first and fiercest Persecutor ? VVas it not he who hath Mercy on whom he will have Mercy , and is Gracious unto whom he will be Gracious ? And it is laid down as an Universal Rule , That no Man hath any thing in this kind but what he hath freely Received , nor doth any Man make himself to differ from others , 1 Cor. 4. 7. For , ( 1. ) God lays the Foundation of all Spiritual Differences among Men , in his Sovereign Decree of Eternal Election , Rom. 9. 11 , 12 , 13 , 14 , 15 , 16. Ephes. 1. 4. And among them that are Chosen he calleth them when and how he pleaseth , both unto Grace and Employment or VVork . And ( 2. ) As to Grace , Gifts , and Spiritual Endowments , the Holy Spirit divideth unto every Man as he will , 1 Cor. 12. 11. Let every one then be contented with his Lot and Condition , every one endeavour to fill up the place and state wherein he is fixed , and as he is called to abide with God. Let God be owned in all his Gifts and Graces , and our Souls be Humbled in what we come short of others ; and the Sovereignty of Grace admired in all the different effects of it which we behold . Secondly , Whereas even Abraham himself gave the Tenth of all to Melchisedec , we may Observe , that The Highest Priviledge exempts not any from the Obligation unto and Performance of the meanest Duty . Notwithstanding all these Advantages and Priviledges which Abraham was possessed of , on the account whereof he was Mighty in his own Days & almost Adored by his Posterity , yet when the meanest Duty was presented unto him , he readily complyed with it . Nor ought it to be otherwise with any . For , ( 1. ) Priviledge is less than Duty . A Man may have the Greatest Priviledges and yet be rejected , but the least sincere Duty shall not be unrewarded . For Duty indeed is our chiefest Honour and Advantage . And for Men to pretend to such Advancements in the Church of God , as that they should be exempted thereby from the Ordinary Labour of the Ministry , is horrid Pride and Ingratitude . But when Spiritual or Ecclesiastical Priviledges are pretended to countenance Men in a Life or Course of Idleness , Sloth , Pleasure , Sensuality , or Worldliness in any kind , it is a Crime that it may be we as yet want a Name to express . Wherefore , ( 2. ) Whatever is pretended , that is no Priviledge , which either exempts a Man , or hinders him in and unto the performance of any Duty whatever . It is such a Priviledge as being well improved will send Men to Hell. It will prove no otherwise let the pretence be what it will. For , ( 3. ) There are indeed but two Ends of any Priviledges whereof in this World we may be made Partakers ; whereof the first is to enable us unto Duty , and the other is to encourage us thereunto . Hereunto we may add , that when any are highly exalted in Priviledges , that they have an Advantage thereby to give an eminent Example unto others in the Performance of their Duties , when these Ends are not pursued , all Priviledges , Promotions , Dignities , Exaltations , are snares and tend unto the Ruine of Mens Souls . There are things still of this Nature both as unto whole Churches and as unto particular Persons . Some Churches are like Capernaum as to the outward means of Grace , as it were lifted up to Heaven ; Let them take heed of Capernaum's Judgment in being brought down as low as Hell for their Abuse of them , or Negligence in their Improvement . Some Persons have Eminent Endowments , and if they are not Eminent in Service , they will prove their disadvantage . Yea , the Highest Priviledges should make Men ready to condescend unto the meanest Duties . This is that which our Lord Jesus Christ so signally Instructed his Disciples in , when he himself washed their Feet , and taught them the same Duty towards the meanest of his Disciples , John 13. 11 , 12 , 13 , 14 , 15 , 16 , 17. 3. Opportunities for Duty which render it beautiful , ought diligently to be embraced . So did Abraham as unto this Duty upon his meeting of Melchisedec . Hence the Performance of this Duty became so Renowned , and was of the Use whereunto it is here applyed by our Apostle . It is Season that gives every thing its Beauty . And Omission of Seasons or Tergiversations under them , are Evidences of an Heart much under the power of Corrupt Lusts or Unbelief . 4. When the Instituted Use of Consecrated things ceaseth , the things themselves cease to be Sacred , or of Esteem . For what became of all these Dedicated things after the death of Melchisedec ? They were no more Sacred , the Actual Administration of his Typical Priesthood ceasing . Of what Use was the Brazen Serpent after it was taken from the Pole whereon it was lifted up by Gods appointment ; or of what Use would the lifting of it up be , when it was not under an express Command ? We know it proved a Snare , a means of Idolatry , and that was all . Gods Institution is the Foundation and VVarranty of all Consecration . All the Men in the world cannot really Consecrate or Dedicate any thing , but by virtue of Divine Appointment . And this Appointment of God respected always a limited Use , beyond which nothing was Sacred . And every thing kept beyond its Appointment is like Manna so kept , it breeds VVorms and stinketh . These things are manifest from the consideration of all things that God ever accepted or dedicated in the Church . But Ignorance of them is that which hath filled the world with horrid Superstition . How many things have we had made Sacred which never had warranty from any Institution of God ? Monasteries , Abbies , Persons and Lands , Altars , Bells , Utensils , with other things of the like Nature very many , which whatever Use they are of , yet all the Men in the world cannot make them Sacred . And the extending of the Sacredness of Dedicated things beyond their Use , hath had no less pernitious Event . Hence was the Useless Reservation of the Consecrated Bread after the Sacrament , and afterwards the Idolatrous VVorship of it . But these things are here occasionally only mentioned . The Apostle adds in the Confirmation of his Argument , VER . 5. And verily they that are the Sons of Levi , who receive the Office of the Priesthood , have a Commandment to take Tithes of the People according to the Law , that is of their Brethren though they come out of the Loins of Abraham . There is in these words an Illustration and Confirmation of the present Argument , proving the Preference of Melchisedec above Abraham , from his giving the Tithe or Tenth of all unto him , and consequently receiving the Blessing from him . And this is taken from what was determined in the Law and acknowledged among the Hebrews , with which kind of Arguments the Apostle doth principally press them in the whole Epistle , as we have shewed on many Occasions . Now this is , that the Priests who received Tithes by the Law were Superiour in Dignity and Honour unto the People from whom they did receive them . And this was only declared in the Law , for the Foundation of it was in the Light of Nature , as the Apostle expressely intimates in the Instance of Benediction afterwards . There are considerable in the words , ( 1. ) The Introduction of this new confirmation of his fore-going Argument . ( 2. ) A Description of the Persons in whom he Instanceth . ( 3. ) The Action ascribed unto them with its Limitation . And ( 4. ) The Qualification of the Persons to whom their Power was exercised . The Introduction of his Reasoning herein is in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Connexion in the Conjunction is plain ; yet not a Reason is given of what was spoken before , but a Continuation of the same Argument with farther Proof is intended . And he adds the Note of Observation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verily ; as if he had said , as to this matter of Tithing and what may thence justly be inferred as to Dignity and Preeminence , you may consider how it was under the Law , and there , what I propose unto you , you will find directly Confirmed . It is a great advantage to press them with whom we have to do from their own Principles . The Description of the Persons in whom he Instanceth is in those words , The Sons of Levi who receive the Office of the Priesthood . It was the Priests directly whom he intended , or the Sons of Aaron ; and he might have so expressed it , the Priests according to the Law. But he varieth his expression for sundry Reasons that appear in the Context . 1. Because all the Levites did receive Tithes by the Law , yea , Tithes in the first place was paid unto them in common . But because their Dignity among the People was less conspicuous than that of the Priests ; and the design of the Apostle is not meerly to argue from the giving of Tithes unto any , but the giving of them unto them as Priests , as Abraham gave Tithes of all to Melchisedec as Priest of the High God , he thus expresseth it , The Sons of Levi , who receive the Office of the Priesthood . For though all the Sons of Levi received Tithes , yet all of them did not receive the Priesthood , with which sort of Persons alone he was concerned . 2. He doth thus express it to introduce the mention of Levi , whom he was afterwards to mention on the same Occasion , and to lay the weight of him and the whole Tribe under the same Argument . 3. He minds them by the way of another Dignity of the Priesthood , in that not all the Posterity of Abraham , no , nor yet of Levi were partakers thereof , but it was a Priviledge granted only to one part of them , even the Family of Aaron . And these are the Persons in whom he makes his Instance . Thus God distributes Dignity and Preeminence in the Church as he pleaseth . Not all the posterity of Abraham but only those of Levi were set apart to receive Tithes , and not all the posterity of Levi but only the Family of Aaron did receive the Priesthood . And this Order of his Soveraign pleasure God required of them all to submit unto and acquiesce in , Numb . 16. 9 , 10. And it is a dangerous thing out of Envy , pride , or Emulation to transgress the Bounds of Dignity and Office that God hath prescribed , as we may see in that Instance of Korah . For every Man to be contented with his Station which God hath fixed him unto by Rule and providence , is his Safety and Honour . VVhat God calleth and disposeth Men unto , therein are they to abide , and that are they to attend . It was new to the people to set the whole Tribe of Levi taken into a peculiar Sacred Condition , to attend for ever on the worship of God , yet therein they acquiesced . But when the Priests were taken out of the Levites and exalted above them , some of them murmured at it , and stirred up the Congregation against Aaron , as though he took too much upon him , and deprived the Congregation of their Liberty , which yet was all Holy. The end of this Sedition was known , notwithstanding the specious pretence of it . Thirdly , What is ascribed unto these Persons ensues in the words , have a Commandment to take Tithes of the People according to the Law. They had a Command to take Tithes , and they were to do it according to the Law ; the one was their Warranty , and the other their Rule , for so are the Commandment and the Law here to be distinguished . ( 1. ) They had a Commandment to take Tithes , that is , there was a Command or Institution enabling them so to do . For the Command in the first place respected the People , making it their Duty to pay all their Tithes unto the Levites . God did first take the Tithe to be his peculiar Portion , and thereby alienated it from the People that they had no Propriety in it . And the Tithe of the Land , saith he , is the Lord's , Lev. 27. 30. Hence those that with-held their Tithes are said to rob God , Mal. 3. 8. And wherever it can be manifested that God hath by an Institution of his own , taken the whole Tithe of any place into his own possession , there for any to detain them for their own Use , it is Sacrilege , and not else . But God having thus in the Land of Canaan taken them into his own Propriety , he Commanded the People to pay them to the Priests . This Command given unto the People to pay them , was a Command to the Priests to receive them . For what Men have a Right to do in the Church by Gods Institution , that they have a Command to do . The Right of the Priests unto Tithing was such , as that it was not at all their Liberty to forgoe it at their pleasure , yea , it was their sin so to have done . The Command which Obliged others to pay them , Obliged them to receive them . And they who on slight pretences do forgoe what is due to them with respect unto their Office , will on as slight when Occasion serves neglect what is due from them on the same account . And this fell out frequently with the Priests of old , they neglected their Wages that they might have Countenance in the Neglect of their Work. And we may hence observe , That Rule , Institution , and Command , without regard unto unrequired Humility , or Pleas of greater Zeal and Self-denial , unless in evident and cogent Circumstances , are the best Preservatives of Order and Duty in the Church . They are so in every kind , especially in the disposal of Earthly things , such as the Maintenance of the Officers of the Church doth consist in . Neither the Peoples pretence of Poverty , nor the Ministers pretence of Humility will regulate this Matter as it ought to be . But as it is the Peoples Duty to provide for them , wherein they exercise Grace and Odience towards Jesus Christ , so it is the Ministers Duty chearfully to Receive what is their Due by the appointment of Christ , for they have a Command so to do . But whereas they are not many who are apt to Transgress on this hand , we shall not need farther to press this Consideration . But add , 2. As it is the Duty of those who are employed in Sacred Ministrations to receive what the Lord Christ hath appointed for their Supportment , and in the way of his Appointment , so it is likewise without Trouble , Solicitousness or Complaint to acquiesce therein . So was it with the Priests of old , they were to receive their portion , and to acquiesce in their portion ; the Neglect of which Duty was the sin of the Sons of Eli. VVe take it for granted that the way of Maintenance is changed as to the Ministers of Holy things under the Old and New Testament . That the Law of Maintenance is taken away is the highest folly to imagine , it being so expressely asserted by our Saviour himself and his Apostles , Luke 10. 7. 1 Cor. 9. But here it is thought lies the disadvantage ; that whereas the Priests under the Old Testament had a certain portion which was Legally due unto them , and they might demand it as their own , it is now referred unto the voluntary Contribution of them that have the Benefit and Advantage of their Labour . Now whereas they oftentimes , yea , for the most part are negligent in their Duty , and through love of the present VVorld , very scanty and backward in their Contributions , Ministers cannot be Supported in their VVork in any measure proportionable unto what the Priests were of old . Besides it should seem unworthy a Minister of the Gospel who ought to be had in Esteem , and is declared by the Apostle to be worthy of double Honour , to depend on the Wills and as it were Charity of the people , many of them it may be poor and low themselves . And these things have taken such Impressions on the Minds of the most of them that are called Ministers , as that with the help of the Secular powers they have wisely provided a new way and Law of Legal Tithing for their Subsistence , with a notable over-plus of other good Ecclesiastical Lands and Revenues , which practice I shall neither Justifie nor Condemn , let the Effects of it and the Day declare it . Only I say that the Institution of Christ before mentioned , stands in no need of this Invention or Supply to Safe-guard it from these Objections . For , 1. The Change made in the way of Maintenance pretended so disadvantagious unto Ministers of the Gospel , is no other but a part of that Universal Alteration , wherein Carnal things are turned into those that are more Spiritual , which was made by the bringing in of the Kingdom of Christ. And if Ministers may complain that they have by the Gospel lost the former Allottment of Sacred Officers in Tithes , the People may as well complain that they have no Inheritances in the Land of Canaan . But he is unworthy the Name of a Minister of the Gospel , who is not satisfied with what our Lord hath Ordained in every kind . And as for those who indeed think better of what was of Use in Judaism or Heathenism , than what is warranted by the Gospel , I shall not debate the matter with them . Wherefore as yet I Judge , that the taking of the Maintenance of Sacred Ministers from the Law of a Carnal Commandment , enforcing of it , charging it on the Grace and Duty of the Church , is a perfective Alteration , becoming the Spirituality and Glory of the Kingdom of Christ. For , 2. This way is the most Honourable way , and that which casts the greatest Respect upon them . Even the Princes and Rulers of the World have their Revenue and Supportment from the Substance of the People . Now I would only ask , whether it would not be more Honourable that the People should willingly and of their own accord bring in their Contribution , than meerly pay it under the Compulsion of a Law. For in this latter way , no Man knoweth whether they have the least true Honour for their Ruler or Regard unto his Office. But if it might be done in the former , all the World must take Notice what Reverence , Regard , and Honour they have for the Person and Dignity of their Prince . It is true generally the Men of the World are such lovers of themselves , and so little concerned in Publick Good , that if they were left absolutely at Liberty in this matter , their Governours might be defrauded of their Right , and the Ends of Government be disappointed . Wherefore in all Countries , Provision is made by Law , for the payment of that Tribute which yet without Law was due , But whether it be meet to bring this Order into the Church or no , I much Question . If it be so , possibly it may secure the Revenue of Ministers , but it will not increase their Honour . For however men may please themselves with outward appearances of things , true Honour consists in that Respect and Reverence which others pay them in their Minds and Hearts . Now when this is such , and that on the account of Duty , that men will freely Contribute unto their Supportment , I know no more Honourable Subsistence in the World. What will some say , to depend on the Wills and Love of the People there is nothing more base and unworthy ? Yea , but what if all the Honour that Jesus Christ himself hath , or accepts from his People , proceeds from their Wills and Affections ? Mahomet indeed who knew well enough that neither Honour , Respect , nor Obedience were due unto him , and that he could no way Recompence what should be done towards him in that kind , provided that men should be brought in Subjection unto his Name , by Fire and Sword. But our Lord Jesus Christ despiseth all Honour , all Obedience and Respect that is not Voluntary and free , and which doth not proceed from the Wills of Men. And shall his Servants in the work of the Gospel suppose themselves debased , to receive Respect and Honour from the same Principle ? Well therefore because our Apostle tells us that our Lord hath Ordained that those who Preach the Gospel shall live on the Gospel , and all Obedience unto his Ordinances and Institutions must be Voluntary , if Ministers are ashamed and esteem it unworthy of them to receive what is so Contributed in a way of Voluntary Obedience , let them try if they can prevail with themselves to receive it so for him , and in his Name , who is not ashamed to receive it , no , if it be only a Cup of cold Water , so it comes from a free and willing Mind , when he despiseth the Revenue of the whole world upon Compulsion . If they will not do so , their best way is to leave his Service and take up with that which is more Honourable . For my part I do judge that the way of Maintenance of Ministers , by Voluntary Benevolence in a way of Duty and Obedience unto Christ , though it be not likely the most Plentiful , is yet the most Honourable of all others . And of this judgment I shall be , until I am convinced of two things . ( 1. ) That true Honour doth not consist in the Respect and Regard of the Minds of Men unto the real Worth and Usefulness of those who are Honoured but in outward Ceremonies and forced works of Regard . ( 2. ) That it is not the Duty which every Church owes to Jesus Christ , to maintain those who labour in the Word and Doctrine , according to their Ability ; or that it is any Gospel-Duty which is influenced by Force or Compulsion . Thirdly , It must be acknowledged that this way of Voluntary Contribution is not like to afford matter for that Grandeur and Secular Greatness , those ample Revenues , those Provisions for Ease , Wealth and Worldly Honour , which some think necessary in this case . But yet however it must be granted , that all those large Possessions and Dominions which some now enjoy under the Name of Church-Revenues , were Originally Voluntary Grants and Contributions . For it will not be said that the Clergy got them by Force of Arms , or Fraud , nor were they their Patrimonial Inheritance . But yet I fear , there were some undue Artifices used to induce men unto such Donations and Ecclesiastical Endowments , and somewhat more of Merit fixed thereon than Truth will allow , besides a Compensation therein for what might be undergone in Purgatory when men were gone out of the world . However the thing it self in its whole kind , that men out of their Substance and Revenue should design a Portion unto the Service of the Church , is not to be condemned . But it proved Mischievous and Fatal , when those who received what was so given , being unmeasurably Covetous and Worldly , fixed no Bounds unto the Charity or Superstition of men in this kind , until they had over-run the World with their Gains . And not only so , but whereas there was no pretence of Use of such great Revenues in any way pretended to be of Divine Appointment , they were forced to invent and find out ways innumerable , in Abbies , Monasteries , Cloysters , to be Repositories of their overflowing Treasure and Revenues . But when God had appointed to Build his Tabernacle of the Free-will Offerings of the People , a Type of the Gospel-Church , when there was Provision enough of Materials brought in , the Liberality of the People was restrained by Proclamation , and some perhaps grieved that their Offerings were not received , Exod. 36 , 5 , 6. Want of this care to put a stop unto the Devotions of Men in these Donations according unto a just measure of the Churches Necessary Use , the Bounds whereof were broken up and left invisible by the Pride , Ambition , Covetousness , and Craft of the Clergy , the whole World run into Superstition and Confusion . At present I grant that the way which the Gospel appoints is not likely to make Provision for Pomp , Grandeur , Wealth , Revenues , and Inheritances unto them that relye upon it . Nor do I think that if the present Establishment of a Superfluous Revenue unto the Clergy were removed , that the VVorld it self would in haste run into the same state again . VVherefore those who judge these things Necessary and desirable , must be permitted as far as I know , to betake themselves unto the Advantage the world will afford ; it is acknowledged that the Gospel hath made no Provision of them . 4. It is indeed supposed unto the Disadvantage of this way , that by means thereof Ministers do become obnoxious unto the , People do depend upon them , and so cannot deal so uprightly and sincerely with their Consciences as they ought to do , left they incur their Displeasure , wherein they are too much concerned . It were easie to manifest with how many more and greater Inconveniencies the other way is attended , were we now comparing of them . And in Truth it is a vain thing to look for or expect any such Order and Disposal of these things , as should administer no Occasion for the VVisdom and Graces of them concerned , nor would such a way be at all Useful . I say therefore , that God hath Established mutual Duty to be the Rule and Measure of all things between Ministers and People . Hereunto it is their wisdom and Grace to attend , leaving the Success unto God. And a Minister may easily conclude that seeing his whole Supportment in Earthly things with respect unto his Ministry , depends on the Command of God on the Account of the Discharge of his Duty , if he have respect thereunto in his work , or so far as it is Lawful for him to have , that the more sincere and upright he is therein , the more assured will his Supportment be . And he who is enabled to give up himself unto the work of the Ministry in a due manner , considering the Nature of that work , and what he shall assuredly meet withal in its Discharge , is not in much danger of being greatly moved with this pitiful consideration of displeasing this or that man in the Discharge of his Duty . 5. It is farther pleaded , That these things were tolerable at the first entrance and Beginnings of Christianity , when the Zeal , Love , and Liberality of its Professors did sufficiently stir them up unto an abundant Discharge of their Duty ; but now the whole Body of them is degenerate from their pristine Faith and Love , Coldness and Indifferency in the things of their Eternal concernment , with Love of Self and this present evil World , do so prevail in them all , as that if things were left unto their Wills and sence of Duty , there would quickly be an end of all Ministry for want of Maintenance . This is of all others the most cogent Argument in this case , and that which prevails with many good and sober men , utterly to decry the way of Ministers Maintenance by a Voluntary Contribution . I shall briefly give my thoughts concerning it , and so return from this Digression . And I say , ( 1. ) I do not condemn any Provision that is made by Good , Wholsom , and Righteous Laws among men for this end and purpose , provided it be such as is accommodate unto the furtherance of the Work it self . Such Provision as in its own Nature is a Snare and Temptation , inclining men unto Pride , Ambition , Luxury , distance from , and elation above the meanest of the Sheep or Lambs of Christ , or as it were requiring a Worldly Grandeur and Secular Pomp in their course of Life , must plead for it self , as it is able . But such as may comfortably Support , Encourage , and help men in this work and discharge of their Duty , being made without the Wrong of others , is doubtless to be approved . Yea , if in this Degeneracy of Christianity under which we Suffer , any shall out of Love and Obedience unto the Gospel , set apart any portion of their Estates , and settle it unto the Service of the Church in the Maintenance of the Ministry , it is a Good Work , which if done in Faith , will be accepted . ( 2. ) Let those who are true Disciples indeed know , that it is greatly incumbent on them to roll away that Reproach which is cast upon the Institutions of Christ by the miscarriages of the Generality of Christians . He hath Ordained that those who Preach the Gospel shall Live on the Gospel . And the way whereby he hath prescribed this to be effected is , that those who are his Disciples should in Obedience unto his Commands supply them with Temporals by whom Spirituals are dispensed unto them . If this be not done , a Reproach is cast upon his Institutions as insufficient unto the End for which they were designed . It is therefore incumbent on all who have any true Zeal for the Glory and Honour of Christ , to manifest their Exemplary Obedience and Fruitfulness in this matter ; whereby it may appear that it is not any defect in the Appointments of Christ , but the stubborn Disobedience and Unbelief of Men , that is the cause of any Disorder . ( 3. ) Seeing there is such a Degeneracy among Christians , as that they will not be wrought upon unto a Voluntary Discharge of their Duty in this matter , it may be enquired what hath been the Cause or at least the principal Occasion thereof . Now if this should be found and appear to be , the Coldness , Remisseness , Neglect , Ignorance , Sloth , Ambition , and Worldliness of those who have been their Guides and Leaders , their Officers and Ministers in most Ages , it will evince how little Reason some have to complain that the People are backward and Negligent in the discharge of their Duty . And if it be true , as indeed it is , that the Care of Religion that it be preserved , thrive and flourish , not only in themselves but in the whole Church be committed unto those Persons , there can be no such Apostacy as is complained of among the People , but that the Guilt of it will be at their Doors . And if it be so , it is to be enquired whether it be the Duty of Ministers absolutely to comply with them in their Degeneration , and suffer them to Live in the neglect of their Duty in this matter , only providing for themselves some other way ; or whether they ought not rather by all ways and means to endeavour their Recovery into their pristine Condition . If it be said , that whatever men pretend , yet it is a thing impossible to work the People unto a due Discharge of their Duty in this matter ; I grant it is , whilst that is only or principally intended . But if men would not consider themselves or their Interest in the first place , but really endeavour their Recovery unto Faith , Love , Obedience , and Holiness , and that by their own Example as well as Teaching , it may well be hoped that this Duty would revive again in the Company of others ; for it is certain it will never stand alone by it self . But we must proceed with our Apostle . Secondly , These Sons of Levi who obtained the Priesthood received Tithes according to the Law ; That is , as the matter or manner of Tithing was determined by the Law. For by Tithes I understand that whole Portion which by Gods Order and Command belonged unto the Priests ; and this in all the concerns of it was determined by the Law. What , when , how , of whom , all was expressely established by Law. So they received Tithes according to the Law , in the Order , Way , and Manner therein determined . For it is Gods Law and Appointment that gives Boundaries and Measures unto all Duties . What is done according unto them is straight , right , and acceptable ; whatever is otherwise , however it may please our own Wisdom or Reason , is crooked , froward , perverse and rejected of God. But there is an Objection that this Assertion of the Apostle seems liable unto , which we must take Notice of in our passage . For whereas he affirms that the Levites who received the Office of the Priesthood took Tithes of their Brethren , it is evident from the first Grant and Institution of Tithing , that the Levites who were not Priests , were the first who immediately received them of the People . See Numb . 18. 21 , 22 , 23 , 24. Answ. 1. By Tithes the whole Consecrated portion according unto the Law is intended , as we said before . Hereof the Portion allotted unto the Priests out of various Offerings or Sacrifices was no small part , wherein the Levites had no Interest , but they belonged and were delivered immediately unto the Priests . ( 2. ) The Levites themselves were given unto the Priests for their Service in and about Holy things , Numb . 3. 9. Whatever afterwards was given unto the Levites , it was so with reference unto the Supportment of the Priesthood in due Order . The Tithes therefore that were paid to the Levites were in the Original Grant of all to the Priests . ( 3. ) The Priests Tithed the whole People in that Tenth of all which they received of the Levites ; and that being given unto them , what remained in the possession of the Levites themselves , became as all other clean things , to be used promiscuously , Num. 18. 26 , 27 , 28 , 29 , 30 , 31 , 32. Fourthly , The Priviledge of the Priests in taking the Tenth of all is amplified by the consideration of the Persons of whom they took them : Now these were not Strangers or Foreigners , but their own Brethren . And these also were so their Brethren as that they had a right unto , and were partakers of the same Original Priviledge with themselves , which did not exempt them from the Duty of paying Tithes of all unto them , took Tithes of their Brethren , though they came out of the Loins of Abraham . Abraham first received the Promises , and was an equal common Spring of Priviledges to his whole Posterity . The Priests were not more Children of Abraham than the People were . The whole People therefore being so , and thereby equally interested in all the Priviledges of Abraham or the Church of Believers , it is manifest how great the Honour and preeminence of the Priests were in that they took Tithes of them all . And this the Apostle declares to strengthen his Argument for the Greatness and Excellency of Melchisedec in that he received Tithes of Abraham himself . And we may learn , ( 1. ) That it is Gods Prerogative to give Dignity and Preeminence in the Church among them which are otherwise equal , which is to be acquiesced in . Our common Vocation by the word , states us all equally in the same Priviledge , as all the Children of Abraham were in that respect in the same Condition . But in this common state , God makes by his Prerogative a three-fold difference among Believers ; as to Grace , as to Gifts , as to Office. For , ( 1. ) Although all true Believers have the same Grace in the kind thereof , yet some much excel others in the degrees and exercise of it . As one Star differeth from another , that is , excelleth another in Glory , so here one Saint excelleth another in Grace . This both the Examples of the Scripture , and the Experience of all Ages of the Church doth testifie . And this dependeth on the Soveraign Pleasure of God. As he is Gracious unto whom he will be Gracious , so when , and how , and in what measure he pleaseth . Some shall have Grace sooner than others , and some that which is more eminent than others have . Only he that hath least , shall have no lack , as to making of him meet for the Inheritance of the Saints in Light ; and he that hath most , hath no more than he shall find need of and exercise for . But so it is , some God will have as Pillars in his House , and some are but as bruised Reeds . And every ones Duty it is for himself , in his place and Condition , to comply with the will of God herein . First , Let not the weak , the feeble of the Flock , those who either really are so , or in their own apprehensions , complain or faint . For ( 1. ) There is no Man in the world that hath so little Grace , who hath any , but he hath more than he ever deserved ; as none hath so much , as that any Dram of it is of his own earning . And as he who hath nothing but what he hath freely received , hath nothing to boast of ; so he who hath that which he never deserved , hath no Reason to complain . ( 2. ) It is the Pleasure of God it should be so . If it be his will to keep us Spiritually Poor , so we are thereby kept Humble , we shall be no losers . I say not this , as though any one who hath but a little Grace , or apprehends himself to have so , should on the Pretence that such is the will of God concerning him and his Condition , neglect the most earnest Endeavour after more , which would be a shrewd Evidence that he hath none at all ; but that those who in a diligent Use of means for Growth and Improvement , cannot yet arrive unto such an Increase , such an addition of one Grace unto another , as their profiting may be manifest , which falls out on several Occasions , may find Relief in the Sovereign pleasure of God to keep them in their low Condition . ( 3. ) They may do well to consider , that indeed there is a great deal of Glory in the least of true Grace . Though there be not so much as in more Grace , yet there is more than in all things under the Sun besides . No Man hath so little Grace , who hath any , as that he is ever able to set a sufficient price upon it , or to be thankful enough for it . ( 4. ) There is indeed so much spoken in the Scripture concerning the Love , Care , Compassion , and Tenderness of our Lord Jesus Christ , towards the Weak , the Sick , the Diseased of his Flock , that on some Accounts the state of those Humble Souls who have yet received but little Grace seems to be most safe and desirable , Isa. 40. 11. Let not such therefore complain , it is God alone who is the Author of this difference between them and others . And on the same Grounds , ( Secondly ) Those who are strong , who have much Grace , ought not , ( 1. ) To boast , or be lifted up . For as we observed before , they have nothing but what they have freely received . Yea , it is very suspitious that what any one boasteth of , is not Grace . For it is the Nature of all true Grace to exclude all boasting . He that by comparing himself with others , finds any other Issue in his thoughts , but either to admire Sovereign Grace , or to judge himself beneath them , is in an ill Condition , or at least in an ill frame . ( 2. ) Nor to trust unto what they have received . There is none hath so much Grace , as not every moment to need Supplies with more . And he who like Peter trusteth unto that wherein he is above others , will one way or other be brought down beneath them all . ( 3. ) Let such be greatly Fruitful , or this appearance of much Grace will issue in much darkness . Secondly , God dealeth thus with Men as to Spiritual Gifts . Among those who are called , the Spirit divideth unto every one even as he will. Unto one he giveth five Talents , unto another two , and to a third but one . And this diversity depending meerly on Gods Soveraignty is visible in all Churches . And as this tends in it self unto their Beauty and Edification , so there may be an abuse of it unto their disadvantage . For besides those disorders which the Apostle declares to have ensued , particularly in the Church of Corinth upon the undue Use and Exercise of Spiritual Gifts , there are sundry Evils which may befall particular Persons by reason of them , if their Original and End be not duly attended unto . For , ( 1. ) Those who have received these Spiritual Gifts in any Eminent manner , may be apt to be lifted up with good Conceits of themselves , and even to despise their Brethren who come behind them therein . This Evil was openly prevalent in the Church of Corinth . ( 2. ) Among those who have received them in some Equality , or would be thought so to have done , Emulations and perhaps Strifes thereon , are apt to ensue . One cannot well bear that the Gift of another should find more Acceptance , or be better Esteemed than his own . And another may be apt to extend himself beyond his due line and measure , because of them . And ( 3. ) Those who have received them in the lowest degree , may be apt to despond , and refuse to Trade with what they have , because their Stock is Inferiour unto their Neighbours . But what is all this to us ? May not God do what he will with his own ? If God will have some of the Sons of Abraham to pay Tithes , and some to receive them , is there any Ground of Complaint ? Unto him that hath the most Eminent Gifts , God hath given of his own , and not of ours ; he hath taken nothing from us to endue him withal , but supplyed him out of his own stores . Whoever therefore is unduly Exalted with them , or Envies because of them , he despiseth the Prerogative of God , and contends with him that is Mighty . 3. God distinguisheth Persons with Respect unto Office. He makes , and so accounts whom he will Faithful , and puts them into Ministry . This of Old Korah repined against . And there are not a few who free themselves from Envy at the Ministry by endeavouring to bring it down into contempt . But the Office is Honourable , and so are they by whom it is discharged in a due manner ; and it is the Prerogative of God to call whom he pleaseth thereunto . And there is no greater Usurpation thereon , than the Constitution of Ministers by the Laws , Rules , and Authority of Men. For any to set up such in Office , as he hath not Gifted for it , nor called unto it , is to sit in the Temple of God , and to shew themselves to be God. We may also hence observe , That , No Priviledge can exempt Persons from Subjection unto any of Gods Institutions . Though they were of the Loyns of Abraham . Yet , VER . 6 , 7 , 8 , 9 , 10. IN the five following Verses the Apostle pursues and Concludes that part of his Argument from the Consideration of Melchisedec , which concerned the Greatness and Glory of him who was Represented by him , and his Preeminence above the Levitical Priests . For if Melchisedec who was but a Type of him , was in his own Person in so many Instances more Excellent than they ; how much more must he be esteemed to be above them , who was Represented by him . For he whom another is appointed to represent , must be more Glorious than he by whom he is represented . This part of his Argument the Apostle concludes in these Verses , and thence proceeds unto another great Inference and Deduction from what he had taught concerning this Melchisedec . And this was that which strook unto the heart of that Controversie which he had in hand , namely , that the Levitical Priesthood must necessarily cease upon the Introduction of that better Priesthood which was fore-signified by that of Melchisedec . And these things , whatsoever sence we now have of them , were those on which the Salvation or Damnation of these Hebrews did absolutely depend . For unless they were prevailed on to forgoe that Priesthood which was now abolished , and to betake themselves alone unto that more Excellent which was then Introduced , they must unavoidably perish ; as accordingly on this very account it fell out with the Generality of that People , their Posterity persisting in the same Unbelief unto this day . And that which God made the Crisis of the Life and Death of that Church and People , ought to be diligently weighed and considered by us . It may be some find not themselves much concerned in this Laborious acurate Dispute of the Apostle , wherein so much occurrs about Pedigrees , Priests , and Tithes , which they think belongs not unto them . But let them remember , that in that great Day of taking down the whole Fabrick of Mosaical Worship , and the Abolition of the Covenant of Sinai , the Life and Death of that Ancient Church , the Posterity of Abraham the Friend of God , to whom unto this Season an inclosure was made of all Spiritual Priviledges , ( Rom. 9. 4. ) depended upon their receiving or rejecting of the Truth here contended for . And God in like manner doth often-times single out especial Truths for the Trial of the Faith and Obedience of the Church in especial Seasons . And when he doth so , there is ever after an especial Veneration due unto them . But to return . Upon the Supposition that the Levitical Priests did receive Tithes , as well as Melchisedec , wherein they were equal ; and that they received Tithes of their Brethren the Posterity of Abraham , which was their especial Prerogative and Dignity ; he yet proveth by four Arguments that the Greatness he had assigned unto Melchisedec and his Preeminence above them , was no more than was due unto him . And the first of these is taken from the Consideration of his Person of whom he received Tithes , ver . 6. The Second from the Action of Benediction which accompanied his receiving of Tithes , ver . 7. The Third from the Condition and state of his own Person compared with all those who received Tithes according to the Law , ver . 8. And the Fourth from that which determines the whole Question , namely , that Levi himself , and so consequently all the whole Race of Priests that sprang from his Loyns , did thus pay Tithes unto him . VER . 6 , 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Aethiopick Translation omits those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He takes up the Name Abraham in the fore-going Verse , who came forth out of the Loyns of Abraham ; and adds unto them what follows in this , who received the Promise ; possibly deceived by a maimed transcript of the Original . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — He who is not written in their Genealogies ; properly enough ; for the Apostle speaks of the Genealogies that were Written and on Record in the Book of Genesis , wherein there is none of Melchisedec . And it is the Writing by Divine Inspiration that his Argument is founded on . Answ. Genealogisatus , Genealogised . Is cujus genus non recensetur ex illis ; Whose Stock is not reckoned from them ; or as Beza , Ad illos non refertur . Vul. Lat. Cujus Generatio non annumeratur in eis ; That is as the Rhemists , He whose Generation is not Numbred among them . Nor whose Descent is not counted from them ; putting Pedigree in the Margin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , is cujus ortus , generatio , nativitas recensetur ; whose Original , Nativity , Stock , Race , is reckoned up or Recorded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from them , from among them ; Vul. Lat. in eis , for , inter eos , among them , whose Generation is not Numbred among them . The meaning is , he was not of their Stock or Race ; he sprang not of them , nor arose from among them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , decimas tulit , sumpsit , exegit , accepit , decimavit ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is decimo , or decimam partem excerpo ; to take out the Tenth part , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Plut. in Camillo ; ex spoliis hostium decimas excerpere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative case as here , is to receive Tithes of any ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same construction , is of the same signification , ver . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But absolutely it signifies to pay Tithes , or to give Tithes , not to receive them , Luke 18. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I Tithe all that I possess ; that is , give Tithe out of it . VER . 6. But he whose Descent is not reckoned from them , received Tithes from Abraham , and Blessed him that had the Promises . A Description there is in these words of Melchisedec , by a Negation of a certain Respect Useful to be Observed unto the Design of the Apostle ; and then an Assertion upon a supposition thereof . ( 1. ) He was a Person whose Descent , Pedigre , Nativity , Traduction of Stock and Linage , was not reckoned from among them . He had before observed absolutely , that he was not at all Genealogized , ver . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without Descent . And how this was necessary to shadow out the Eternity of the Priesthood of Christ , we have declared . For if he had any Genealogy , or had stood in need thereof , it had been to shew from whom he derived his Priesthood , and unto whom it was transmitted ; whereas he had no such Circumstances , nor was to have , as to the End of his Call and Office. Hence it follows in particular , that he could not derive his Descent from Levi ; Morally he could not , because so he had none at all ; and Naturally he could not , for in his Days Levi was only yet in the Loyns of Abraham ; so that in no respect he could descend from him . But the Apostle hath a peculiar Intention in this Verse . For whereas he designed to prove the Greatness of Melchisedec from his receiving Tithes , he intends here to declare , on what Right and Title he did so : For there were but two ways whereby any one did or might take Tithes of any . ( 1. ) By virtue of the Law , or Institution of God in the Law. This way none could do so , but he who Legally derived his Descent from Levi. ( 2. ) By virtue of some especial Grant or Personal Priviledge , either before or above the Law. Whereas therefore Melchisedec as is here declared , had no Interest in the former , it must be with respect unto the latter that he had this Right , which Argues his Dignity . So God may and doth sometimes communicate of his Favour and Priviledges thereby , by especial exemption , and not by an Ordinary Rule or Constitution . I do not at all know , nor can it be proved , that God is now by his VVord or Law or Constitution , Obliged to give no Ministry unto the Church , but by virtue of an Orderly outward Call according to the Rule . It is true , we are obliged to keep our selves unto the Rule and Law in the Call of Ministers so far as we are able ; but whether God hath bound himself unto that Order , I very much Question . Yea , when there is any great and Signal Work to be done in the Church , it may be such as the Church cannot or will not call any unto , even such a Reformation of Persons as may prove a dissolution of its Constitution , if God raise , Gift and Providentially call any unto that work , assisting them in it , I should not doubt of the Lawfulness of their Ministry , as granted unto them by especial Priviledge , though not Communicated by external Rule and Order . It is good ordinarily to be Genealogised into the Ministry by established Rule ; but God can by virtue of his own Soveraignty grant this Priviledge unto whom he pleaseth . And let not any imagine that such a Supposition must needs immediately open a Door unto Confusion ; for there are unvariable Rules to try Men and their Ministry at all times whether they are sent of God or no. The Doctrine which they teach , the Ends which they promote , the Lives which they lead , the Circumstances of the seasons wherein they appear , will sufficiently manifest whence such Teachers are . 2. Having thus described Melchisedec , and manifested on what Account the things mentioned were ascribed or did belong unto him , he mentions the things themselves , which were two . ( 1. ) That he received Tithes of Abraham . ( 2. ) That he Blessed him . In both which he demonstrates his Greatness and Dignity . ( 1. ) By the Consideration of the Person of whom he received Tithes , it was Abraham himself . ( 2. ) By an especial Circumstance of Abraham ; it was he who received the Promises , from whence the whole Church of Israel claimed their Priviledges . ( 1. ) He received Tithes of Abraham . The Levitical Priests received Tithes of those who came out of the Loyns of Abraham , which was an Evidence of their Dignity by Gods Appointment . But he received them of Abraham himself , which Evidently declares his Superiority above them , as also herein above Abraham himself . And the Apostle by insisting on these things so particularly , shews , ( 1. ) How difficult a matter it is to dispossess the minds of Men of those things which they have long trusted unto and boasted of . It is plain from the Gospel throughout , that all the Jews looked on this as their great Priviledge and Advantage , that they were the Posterity of Abraham , whom they conceived on all accounts the greatest and most Honourable Person that ever was in the VVorld . Now although there was much herein , yet when they began to abuse it , and trust unto it , it was Necessary that their Confidence should be abated and taken down . But so difficult a matter was this to effect , as that the Apostle applies every Argument unto it , that hath a real force and evidence in it , especially such things as they had not before considered , as it is plain they were utterly Ignorant in the Instructive part of this story of Melchisedec . And we see in like manner , when Men are possessed with an inveterate conceit of their being the Church , and having all the Priviledges of it enclosed unto them , although they have long since forfeited openly all Right thereunto , how difficult a thing it is to dispossess their minds of that pleasing presumption . ( 2. ) That every Particle of Divine Truth is Instructive and Argumentative when it is rightly used and improved . Hence the Apostle presseth all the Circumstances of this Story , from every one of them , giving light and evidence unto the great Truth which he sought to Confirm . 2. That it might yet farther appear how great Melchisedec was , who received Tithes of Abraham , he declares who Abraham was in an instance of his great and especial Priviledge . It was he who received the Promises . This he singles out as the greatest Priviledge and Honour of Abraham , as it was indeed the Foundation of all the other Mercies which he enjoyed , or Advantages that he was entrusted withal . The Nature of this Promise , with the Solemn manner of its giving unto Abraham , and the Benefits included in it , he had at large declared , Chap. 6. ver . 13 , 14 , 15 , 16. Hereby Abraham became the Father of the Faithful , the Heir of the World , and the Friend of God ; so that it exceedingly Illustrates the Greatness of Melchisedec , in that this Abraham paid Tithes unto him . The Medium of the Argument in this instance is lyable only unto one Exception ; namely , That Abraham was not the first that received the Promises , so that although he were not , yet there might be others greater than Melchisedec , who never made any acknowledgment of his Preeminence . For the Promise was given unto Adam himself immediately after the Fall , as also unto Noah in the Covenant made with him , and to others also who before Abraham died in the Faith. Answ. It is true , they had the Promise and the Benefit of it ; but yet so as in sundry things Abraham was preferred above them all . For , ( 1. ) He had the Promise more plainly and clearly given unto him , than any of his Predecessors in the Faith. Hence he was the first of whom it is said , that He saw the Day of Christ and Rejoiced , as having a clearer view of his Coming and of Salvation by him , than any that went before him . ( 2. ) The Promise was confirmed unto him by an Oath , which it had not been unto any before . ( 3. ) The Promised Seed was in it peculiarly confined unto his Family or Posterity ; See Heb. 2. 17. ( 4. ) His receiving of the Promise was that which was the Foundation of the Church in his Posterity which he had peculiarly , to deal withal . He had therefore the Preeminence above all others in this matter of receiving the Promises . But it may yet be said , that Abraham had not received the Promises then when he was Blessed of Melchisedec , so that it was no Argument of his Preeminence at that time . But ( 1. ) He had before received the same Promise for the Substance of it , which was afterwards more Solemnly confirmed unto him , on the trial of his Faith in Offering his only Son , Gen. 12. 2 , 3. Chap. 13. 15 , 16. ( 2. ) He was then actually instated in a Right unto all that farther Confirmation of the Promises which he received on various Occasions , and what followed added not unto the Dignity of his Person , but served only unto the Confirmation of his Faith. So Melchisedec Blessed him who had the Promises . And we may Observe , 1. We can be made partakers of no such Grace , Mercy , or Priviledge in this World , but that God can when he pleaseth make an addition thereunto . He who had received the Promises was afterwards Blessed . VVe depend upon an infinite Fountain of Grace and Mercy , from whence it is made out unto us by various degrees according to the good pleasure of God. Neither will he give unto us , nor are we capable to receive in this world , the whole of what he hath provided for us , in the enjoyment whereof our final Blessedness doth consist . VVherefore as it is required of us to be thankful for what we have , or to walk worthy of the Grace we have received : Yet we may live in constant expectation of more from him , and it is the great Comfort and Relief of our Souls that we may so do . 2. It is the Blessing of Christ , Typed in and by Melchisedec , that makes Promises and Mercies effectual unto us . He is himself the great Subject of the Promises , and the whole Blessing of them cometh forth from him alone . All besides him , all without him , is of , or under the Curse . In him , from him , and by him only , are all Blessings to be obtained . 3. Free and Soveraign Grace is the only Foundation of all Priviledges . All that is spoken of the Dignity of Abraham is resolved into this , That he received the Promises . VER . 7. But what if Abraham was thus Blessed by Melchisedec , doth this prove that he was less than he by whom he was Blessed ? It doth so , saith the Apostle , and that by virtue of an unquestionable general Rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , less and greater , are in the Neuter Gender , and so rendred in most Translations ; illud quod minus est , à majore ; only the Syriack reduceth them to the Masculine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is the less , is Blessed of him who is greater , or more Excellent than him , which is the sence of the words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Erasm. Porro nemo negat ; absque ulla , omni contradictione ; and without all Contradiction . And without all Contradiction the Less is Blessed of the Greater . The words prevent an Objection , which is supposed , not expressed . And therefore are they continued with those fore-going by the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as carrying on what was before asserted by a farther Illustration and Confirmation of it . And there is in them , ( 1. ) The Manner of the Assertion ; and , ( 2. ) The Proposition it self . ( 1. ) The Manner of it is in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; without , beyond , above , all reasonable Contradiction . A Truth this is that cannot , that will not be gain-said , which none will deny or oppose ; as that which is evident in the Light of Nature , and which the Order of the things spoken of , doth require . All Truths , especially Divine Truths , are such as ought not to be Contradicted , and which no Contradiction can evert or change their Natures , that they should not so be . But against some of them , not for want of Truth , but either from want of Evidence in themselves or for want of light in them unto whom they are proposed , Contradictions may arise , and they may be called into Dispute or Question . Thus it hath fallen out with all Truths which we receive by meer Supernatural Revelation . The Darkness of the minds of Men , unable clearly to discern them , and perfectly to comprehend them , will raise Disputes about them , and Objections against them . But some Truths there are , which have such an Evidence in themselves , and such a Suitableness unto the Principles of Reason and Light Natural , that no colour of Opposition can be made unto them . And if any out of brutish Affections or Prejudices do force an Opposition unto them , they are to be neglected and not Contended withal . Wherefore that which is here intimated is , That there are some Principles of Truth that are so Secured in their own Evidence and Light , as that being unquestionable in themselves , they may be used and improved as concessions , whereon other less evident Truths may be Confirmed and Established . The due consideration hereof is of great Use in the Method of Teaching , or in the Vindication of any unquestioned Truths from Opposition . In all Teaching , especially in Matters that are Controverted , it is of great Advantage to fix some unquestionable Principles , whence those which are less evident , or are more opposed may be deduced ; or be otherwise influenced and confirmed . Neglect hereof , makes popular Discourses weak in their Application , and those wherein Men contend for the Truth , infirm in their Conclusions . This Course therefore the Apostle here useth , and resolveth his present Argument into such an unquestionable Principle , as Reason and common Sence must admit of . 2. The Proposition thus Modified , is , That the Less is Blessed of the Greater ; that is , wherein one is orderly Blessed by another ; he that is Blessed is therein less than , or beneath in Dignity , unto him by whom he is Blessed , as it is expressed in the Syriack Translation . Expositors generally on this place distinguish the several sorts of Benedictions that are in Use and warrantable among Men , that so they may fix on that concerning which the Rule here mentioned by the Apostle , will hold unquestionably . But as unto the especial design of the Apostle this Labour may be spared : For he treats only of Sacerdotal Benedictions , and with Respect to them , the Rule is not only certainly true , but openly evident . But to Illustrate the whole , and to shew how far the Rule mentioned may be extended , we may reduce all sorts of Blessings unto four Heads . ( 1. ) There is Benedictio Potestativa ; that is , such a Blessing as consists in an actual Efficacious Collation on , or Communication of the matter of the Blessing unto the Person Blessed . Thus God alone can Bless absolutely . He is the only Fountain of all Goodness , Spiritual , Temporal , Eternal , and so of the whole entire matter of Blessing , containing it all eminently and virtually in himself . And he alone can efficiently communicate it unto , or collate it on any others , which he doth as seemeth Good unto him , according to the Counsel of his own will. All will grant , that with Respect hereunto , the Apostle's Maxime is unquestionable , God is greater than Man. Yea , this kind of Blessing ariseth from , or dependeth solely on that Infinite Distance that is between the Being or Nature of God , and the Being of all Creatures . This is Gods Blessing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — an Addition of Good as the Jews call it ; a real communication of Grace , Mercy , Priviledges , or whatever the matter of the Blessing be . 2. There is Benedictio Authoritativa . This is when Men in the Name , that is , by the Appointment and Warranty , of God , do declare any to be Blessed , pronouncing the Blessings unto them , whereof they shall be made Partakers . And this kind of Blessings was of Old , of two sorts . First , Extraordinary by virtue of especial immediate Inspiration , or a Spirit of Prophecy : Secondly , Ordinary by virtue of Office and Institution . In the first way Jacob Blessed his Sons , which he calls a Declaration of what should befall them in the last days , Gen. 49. 1. And such were all the Solemn Patriarchal Benedictions ; as that of Isaac , when he had Infallible direction , as to the Blessing , but not in his own mind as to the Person to be Blessed , Gen. 27. 27 , 28 , 29. So Moses Blessed the Children of Israel in their respective Tribes , Deut. 33. 1. In the latter , the Priests by virtue of Gods Ordinance were to Bless the People with this Authoritative Blessing . And the Lord spake unto Moses , saying , speak unto Aaron and his Sons , saying , On this wise shall ye Bless the Children of Israel saying unto them ; The Lord Bless thee and keep thee , the Lord make his Face shine upon thee , and be Gracious unto thee ; the Lord lift up the light of his Countenance upon thee , and give thee Peace ; and they shall put my Name on the Children of Israel , and I will Bless them , Numb . 6. The whole Nature of this kind of Blessing is here exemplified . It is founded in Gods Express Institution and Command . And the Nature of it consists in putting the Name of God upon the People ; that is , declaring Blessings unto them in the Name of God , praying Blessings for them on his Command . Wherefore the word Bless is used in a two-fold sence in this Institution ; ver . 23. Ye shall Bless the Children of Israel is spoken of the Priests ; ver . 27. I will Bless them is spoken of God. The Blessing is the same , declared by the Priests , effected by God : They blessed declaratively , He efficiently . And the blessing of Melchisedec in this place seems to have a mixture in it of both these . For as it is plain that he blessed Abraham by virtue of his Sacerdotal Office , which our Apostle principally considereth ; so I make no Question but he was peculiarly acted by immediate inspiration from God in what he did . And in this sort of Blessing the Apostolical Maxime maintains its Evidence in the Light of Nature . 3. There is Benedictio Charitativa : This is , when one is said to bless another , by praying for a Blessing on him , or using the means whereby he may obtain a Blessing . This may be done by Superiours , Equals , Inferiours , any or all Persons mutually towards one another , See 1 Kings 8. 14 , 55 , 56. 2 Chron 6. 3. Prov. 30. 11. This kind of Blessing , it being only improperly so , wherein the Act or Duty is demonstrated by its Object , doth not belong unto this Rule of the Apostle . 4. There is Benedictio Reverentialis ; Hereof God is the Object . So Men are said often to Bless God , and to Bless his Holy Name , which is mentioned in the Scripture as a signal Duty of all that Fear and Love the Lord. Now this Blessing of God is a Declaration of his praises with an Holy Reverential Thankful admiration of his Excellencies . But this belongs not at all unto the design of the Apostle , nor is regulated by this general Maxime , but is a particular Instance of the direct contrary , wherein without Controversie the Greater is Blessed of the Less . It is the second sort of Blessings that is alone here intended ; and that is mentioned as an Evident Demonstration of the Dignity of Melchisedec , and his Preeminence above Abraham . It is a great Mercy and Priviledge when God will make Use of any in the Blessing of others with Spiritual Mercies . It is God alone who Originally and Efficiently can do so , who can actually and infallibly Collate a Blessing on any one . Therefore is he said to Bless us with all Spiritual Blessings in Heavenly things , Ephes. 1. 3. There is no one Blessing but he is the sole Author and worker of it . But yet also he maketh Use of others , severally , in various degrees of Usefulness , for their Communication . And this he doth , both to fill up that Order of all things in dependance on himself , wherein he will be glorified ; and also to make some Partakers in his especial Grace and Favour by using them in the Collation of Good things , yea , the best things on others . For what greater Priviledge can any one be made Partaker of , than to be an Instrument in the Hand of God , in the Communication of his Grace and Goodness ? And a Priviledge it is whose Exercise and Improvement must be accounted for . I speak not therefore of them whose Benedictions are Euctical and Charitative only , in their mutual Prayers ; but of such as are in some sence Authoritative . Now a Man Blesseth by the way of Authority when he doth it as an especial Ordinance , as he is called and appointed of God thereunto . Peculiar Institution gives peculiar Authority . So Parents Bless their Children and Houshold , and Ministers the Church . Parents Bless their Children in the Name of the Lord , several ways . ( 1. ) By Instruction ; the Discharge whereof was the Glory and Honour of Abraham in the sight of God himself , Gen. 18. 17 , 18 , 19. For whereas the Knowledge and Fear of God , is the greatest Blessing that any one in this World can be made Partaker of , he hath Ordained that Parents shall be Instrumental in the communication of them unto their Children , suitably unto that general Law of Nature , whereby they are Obliged in all things to seek their good . This being the End of the Instruction which God hath appointed them to attend unto , they do therein Bless them in the Name of the Lord. And if Parents did truly consider , how they stand in the stead of God in this matter , how what they do is peculiarly in his Name and by his Authority , they would ( it may be ) be more Diligent and Conscientious in the Discharge of their Duty , than they are . And if Children could but understand that Parental Instruction is an Instituted means of Gods Blessing them with the principal Blessing , & that whereon all others , as unto them , do much depend , whereunto the Fifth Commandment is Express , they would with more Diligence and Reverence apply themselves unto the reception of it , than is usual among them . ( 2. ) They do it by their Example . The Conversation and Holy walking of Parents is Gods Ordinance whereby he Blesseth their Children . This is the Second way of Instruction , without which the former will be insufficient , yea , insignificant . Let Parents take what pains they please in the Teaching and Instructing of their Families , unless their Personal walk be Holy , and their Lives Fruitful , they will do more for their Destruction than their Edification . The least Disorder of Life persisted in , is of more prevalency to turn aside Children from the ways of God , from the liking and practice of them , than a multitude of Instructions are to perswade their Embracement . For besides that we are all Naturally more prone to Evil than Good , and a far less occasion or means will hasten us down a precipice , than raise us and bear us up in the difficult course of Holy Obedience ; Instances of a Life inconsistent with Instructions or not answering them , beget secret thoughts in the minds of them who are Instructed , that all the pains taken therein is Hypocritical , than which Apprehension nothing is more effectual to alienate the minds of any from the ways of God. But when Mens Teachings of their Families are exemplified by the Holiness and Fruitfulness of their own Lives , then are they an Ordinance of God for the Blessing of them . To Pray , to Read , to Catechize , to Instruct , and then to lead a Life in Frowardness , Passion , Worldly-mindedness , Vain Communication , and the like , is to pull down with one hand what we set up with the other , or rather with both our Hands to pull down our own Houses . ( 3. ) By Prayer for them . So David Blessed his Household , 2 Sam. 6. 20. For besides the Duty of Prayer , absolutely considered , there is in those Prayers by the Appointment of God , an especial Plea for , and Application of the Promises of the Covenant unto them which we our selves have received . So it is expressed in the Prayer of David , 2 Samuel 8. 29. Therefore now let it please thee to Bless the House of thy Servant , that it may continue for ever before thee , for thou O Lord God hast spoken it , and with thy Blessing let the House of thy Servant be Blessed for ever . And I do not understand how those who do not believe the especial Interest of their Children in the Covenant of Grace , can Bless them in the Name of the Lord in a due manner . These are some few Heads of Paerental Benedictions , which whether the Duty thereof be answered in that common Custom which some even confine all Parental Blessings unto , in an open neglect of all the Duties mentioned and others of an alike Nature , is not hard to determine . Secondly , Ministers Bless the Church . It is part of their Ministerial Duty , and belongs unto their Office so to do . ( 1. ) They do it by putting the Name of God upon the Church . This was the way whereby the Priests Blessed the People of Old , Numb . 6. last . And this putting the Name of God upon the Church is , by the right and orderly Celebration of all the Holy Ordinances of Worship of his appointment . For the Name of God and of Christ is upon them all ; wherefore in the orderly Celebration of them , the Name of God is put upon the Church , and is brought under the Promise of the Meeting and Blessing of God ; as he hath spoken concerning every thing whereon he hath placed his Name . This is an especial way of Authoritative Blessing , which can no way be discharged but by virtue of Ministerial Office. Only let Ministers take heed that they put not the Name of a false god upon the Church , by the introduction of any thing in Religious Worship which is not of Gods Appointment . ( 2. ) They Bless the Church in the Dispensation and Preaching of the Word unto the Conversion and Edification of the Souls of Men. So speak the Apostles concerning their Preaching of the VVord , Acts 3. 26. Unto you first God having raised up his Son Jesus sent him to Bless you , in turning every one of you from his Iniquities . This sending of Christ after his Resurrection was the sending of him in the Ministry of the Apostles and others , by the Preaching of the Gospel . And the End hereof is to Bless them unto whom it is Preached . And it is known that all the Principal Spiritual Blessings of God in this World are Communicated unto the Souls of Men by the Ministry of the VVord , and Ministerial Administration of the Sacraments , as the only outward Causes and Means thereof . Herein do Ministers Bless the People in the Name and Authority of God. ( 3. ) They do it by the particular Ministerial applications of the Word unto the Souls and Consciences of Men. This Authority hath Christ given unto them ; saith he , VVhose soever sins ye remit , they are remitted unto them , and whose soever sins ye retain , they are retained , John 20. 23. I know what Use hath been made of these words , that is , how they have been abused to give Countenance unto the necessity of private Confession of all Sins unto the Priests , and of their Power of Absolution or Remission thereon . But yet the real intention of the words and the Truth that is in them , must not be waved or over-looked . It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted , and whose Sins are retained , according to the Gospel , which Men are respectively interested in by their Faith or Unbelief , that is here intended ; the Commission giving Power whereunto , is of a more general Nature . But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein . And this is done two ways . ( 1. ) VVith respect unto the Judgment of the Church . ( 2. ) VVith respect unto the Judgment of God. The first is that binding or loosing which the Lord Christ hath given Power for unto the Ministers and Guides of the Church as to the Communion thereof , Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men , are they to be continued in , or excluded from the Communion of the Church , which is called the binding or loosing of them . The other respects God himself ; and the sense which the Conscience of a Sinner hath of the guilt of Sin before him . In this case the Ministers of the Gospel are Authorized in the Name of Christ , to remit their Sins ; that is , so to apply the Promises of Mercy and Grace unto their Souls and Consciences , as that being received by Faith , they may have Peace with God. So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel . Not that the Remission of Sins absolutely doth depend on an Act of Office , but the Release of the Conscience of a Sinner from the sense of guilt , doth sometimes much depend upon it , rightly performed ; that is , by due Application of the Promises of the Gospel unto such as Believe and Repent . ( 4. ) How they Bless the Church by Prayer and Example , may be understood from what hath been spoken concerning those things with respect unto Parents . The Authority that is in them depends on Gods especial Institution , which exempts them from and exalts them above the common Order of mutual Charitative Benedictions . ( 5. ) They Bless the People Declaratively ; as a Pledge whereof it hath been always of Use in the Church , that at the Close of the Solemn Duties of its Assemblies , wherein the Name of God is put upon it , to Bless the People by express mention of the Blessing of God , which they pray for upon them . But yet because the same thing is done in the Administration of all other Ordinances , and this Benediction is only Euctical or by the way of Prayer , I shall not plead for the Necessity of it . And we may yet infer two things from hence . ( 1. ) That those who are thus appointed to Bless others in the Name of God , and thereby exalted into a Preeminence above those that are Blessed , by his appointment , ought to be accordingly regarded by all that are so Blessed by them . It is well if Christians do rightly consider what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them . And ( 2. ) Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless . For if they are negligent in the Performance of their Duties in the things mentioned , much more , if therewithal they put the Name of any false god upon them , they are no otherwise . VER . 8. The Eighth Verse carrieth on the same Argument , by a particular Application unto the Matter in hand , of the things which he had in general observed before in Melchisedec . For whereas the Apostle had before declared , that he was without Father , without Mother , without Beginning of Days or End of Life , he now shews how all this conduced unto his purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. by an usual Idiotisme of that Language , the Sons of Man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui moriuntur , who dye . Vul. Lat. Homines morientes , dying men ; of which difference we must speak afterwards ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , generally , de quo testatum est , quod vivat . Vul. Lat. Ibi autem contestatur quia vivit ; which the Rhemists render , but there he hath witness , that he Liveth ; both obscurely . Arius , Testatione dictus quia vivit , to no Advantage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly , is de quo testatur , as Erasmus , Beza , Castalia , Smidle , render it . The Arabick concurs with the Vulgar . The Syriack by way of Paraphrase ; He of whom the Scripture witnesseth that he Liveth . And here men verily that dye receive Tithes , but there he of whom it is witnessed that he Liveth . There is in the words a Comparison and Opposition between the Levitical Priests and Melchisedec in this matter of receiving Tithes , which in general was common to them both . And we may consider in them , ( 1. ) The Circumstances of the Comparison . ( 2. ) The general Agreement of both sorts , which is the ground of the Comparison . ( 3. ) The parts of the Antithesis or Opposition , or dissimilitude between them . The Circumstances of the Comparison are two . ( 1. ) The manner of its Introduction , in the earnestness of the Assertion , in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is as much as quidem or equidem , truly , verily , which is omitted in our Translation , though elsewhere the same Particle is so rendred . This moreover is the state of the Case in this matter . And the Insertion of it is proper unto an Affirmation upon a Concession , as this here is . Secondly , The Determination of the Time or Place , or Manner of the Opposition in those Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here and there ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually refers unto place . And some think that the Apostle hath respect unto Hierusalem the Seat of the Levitical Priesthood , and the Land of Canaan which alone was Tithable according to the Law. For the Jews do Judge , and that rightly , that the Law of Legal Tithing extended not it self beyond the Bounds of the Land of Canaan ; a sufficient Evidence that it was Positive and Ceremonial . In Opposition hereunto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , must signifie some other places or any place where the Priesthood of Melchisedec hath its signification ; that is , in Christian Religion . But the Truth is , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a certain and determinate place , that opposed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , must be Salem , where Melchisedec dwelt , which was not only afterwards Tithable as within the Bounds of Canaan , but most probably was Hierusalem it self , as we have declared . This Conjecture therefore is too Curious ; nor do we need to tye up our selves unto the precise signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although that also be sometimes used with respect unto time as well as place . VVherefore these words here and there , do express the several different states under Consideration . Here , is in the case of the Levitical Priesthood ; and There respects the case of Melchisedec , as stated , Gen. 14. Secondly , The Foundation of the Comparison , that wherein both agreed , is in this , that they received Tithes . It is expressed of the one sort only , namely , the Levitical Priests , they received Tithes ; but it is understood of the other also , whereon the word is repeated and inserted in our Translation ; but there he receiveth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They do receive Tithes in the Present Tense . But it may be said , there was none that then did so ; or at least de jure could do so , seeing the Law of Tithing was abolished . Wherefore an Enallage may be allowed here of the present time for that which was past ; they do , that is , they did so whilst the Law was in force . But neither is this Necessary : For as I have before Observed , the Apostle admits or takes it for granted , that the Mosaical System of Worship was yet continued , and argueth on that concession unto the Necessity of its approaching abolition . And yet we need not here the Use of this Supposition . For the words determine neither time nor place , but the state of Religion under the Law. According unto the Law are Tithes to be paid unto , and received by such Persons . This therefore is agreed , That both the Levitical Priests and Melchisedec received Tithes . The Opposition and Difference lyes in the Qualification and Properties of them by whom they are received . For ( 1. ) Those on the one side , that is , of the Levitical Priesthood were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Homines qui moriuntur , or homines morientes ; Men that dye , dying men ; that is , Men subject unto Death , Mortal men , who lived and dyed in the Discharge of their Office , according unto the Common Laws of Mortality . And the Observation of Schlictingius on these words is as far as I can understand Useless unto his own Design , much more to the Apostles . Notandum vero quod non mortalibus hominibus , sed morientibus tantum Melchisedecum Author opponat , nec immortalem eum esse , sed vivere dicit ; vita autem non mortalitati sed morti proprie opponitur . Something is aimed at in way of Security unto another Opinion , namely , that all men were Created in a state of Mortality without respect unto Sin. But nothing is gotten by this Subtility . For by Dying men the Apostle intends not Men that were actually dying , as it were at the point of Death . For in that Condition the Priests could neither execute their Office nor receive Tithes of the People . Only he describes such Persons as in the whole course of their Ministry were liable unto Death from the Common Condition of Mortality , and in their several Seasons dyed accordingly . Wherefore dying men , or men Subject to Death , and Mortal men are in this case the same . And although Life as to the Principle of it be opposed unto Death , yet as unto a continual Duration , the thing here intended by the Apostle , it is opposed unto Mortality , or an obnoxiousness unto Death . For a Representation is designed of him who was made a Priest not after the Law of a Carnal Commandment , but after the Power of an endless Life . Wherefore , saith the Apostle , those who received Tithes after the Law , were all of them Mortal men , that had both Beginning of Days and End of Life . So the Death of Aaron the first of them , and in him of all his Successors is Recorded in the Scripture . In Opposition unto this state of the Levitical Priests , it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Case of Melchisedec , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is Witnessed that he Liveth . How he Liveth , and how it is Witnessed unto that he Liveth we must Enquire . For it is apparently of Melchisedec , of whom in the first place as the Type these things are spoken ; and yet we know that really and in his own Person he was Dead long before . But there are several things on the Account whereof , it is said , that it is witnessed that he Liveth . For ( 1. ) Whatever the Scripture is silent in as to Melchisedec , which it usually relates of others in the like state , our Apostle takes for a Contrary Testimony unto him . For he lays down this general Principle , That what the Scripture conceals of Melchisedec it doth it to Instruct us in the Mystery of his Person and Ministry , as Types of Christ and his . Hence the Silence of the Scripture in what it useth to express , must in this case be Interpreted as a Testimony unto the contrary . So it witnessed of him that he was without Father , without Mother , without Descent , in that it mentioneth none of them . And whereas he had neither Beginning of Days nor End of Life Recorded in the Scripture , it is thereby witnessed , that not absolutely but as to his Typical consideration , he Liveth . For there are no bounds nor periods fixed unto his Priesthood , nor did it expire by the bringing in that of Levi , as that did by the Introduction of Christ's . ( 2. ) He did actually continue his Office unto the end of that Dispensation of God and his Worship wherein he was employed : and this witnesseth the perpetuity of his Life in opposition unto the Levitical Priests . For these two States are compared by the Apostle , that of Melchisedec and that of Levi. There was a time limited unto this Priesthood in the House of Aaron ; and during that time one Priest died and another Succeeded in several Generations until they were greatly multiplyed , as the Apostle observeth , ver . 23. But during the whole Dispensation of things with respect unto Melchisedec , he continued in his own Person to execute his Office from first to last , without being Subject unto Death , wherein it is witnessed that he Liveth . ( 3. ) He is said to Live , that is , always to do so , because his Office continueth for ever , and yet no meer Mortal Man Succeeded him therein . ( 4. ) In this whole Matter he is considered not Absolutely and Personally , but Typically and as a Representation of somewhat else . And what is Represented in the Type , but is really , subjectively and properly found only in the Antitype , may be affirmed of the Type as such . So it is in all Sacramental Institutions ; as the Paschal Lamb was called expressely Gods Passover , Exod. 12. 11. when it was only a Pledge and Token thereof ; as under the New Testament , the Bread and Wine in the Sacred Supper , are called the Body and Blood of Christ , which they do Represent . Thus it is true really and absolutely of our Lord Jesus Christ , That he Liveth for ever , that he is a Priest for ever , which the Apostle much insisteth on and urgeth unto his purpose afterwards . This Eternity or ever-living of Jesus Christ was Represented in Melchisedec in that it is not said any where in the Scripture that he dyed ; it is witnessed therefore that he Liveth , because He whom he Represents doth really do so , & his own Death is not mentioned , on purpose that he might so Represent him . And the Apostle's Argument unto the Dignity and Preheminence of Melchisedec above the Levitical Priests in this Instance , is of an unquestionable Evidence . For consider Melchisedec not in his Natural Being and Existence , which belongs not unto this Mystery , but in his Scripture-Being and Existence , and he is Immortal , always Living , wherein he is more Excellent than those who were always obnoxious unto Death in the Exercise of their Office. And from the branches of this Comparison we may take two Observations . 1. In the outward Administration of his worship God is pleased to make Use of poor , frail , mortal , dying men . So he did of old , and so he continues still to do . Our Fathers where are they ? and the Prophets do they Live for ever ? Zech. 1. 5. The Prophets of old , the most Eminent Administrators under the Old Testament they were all mortal dying men , and whilst they lived in this World they were Subject , unto like Passions with other Men , James 5. 17. And the same account the Apostle giveth us of the Principal Administrators of the New Testament , 2 Cor. 4. 8 , 9 , 10 , 11 , 12. Chap. 6. 8 , 9. And we know it is so with all those into whose hands the same work is transmitted . Yea , oft-times as to the Infirmities of Body and outward Condition , their weakness and frailty , are signalized above others . Nor doth any Advantage accrue to the Gospel by the Secular Exaltations of such as pretend unto the same Employment , wherein without other Qualifications they do little resemble the Ministry of Christ himself . Such , I say , doth God please to make Use of ; Persons obnoxious unto all Infirmities and Temptations with all other Believers , and equally with them falling under the stroke of Mortality . He could have accomplished his whole Design immediately by his Grace and Spirit without the Institution of any Administrators . He could have employed his Holy Angels in the Declaration and Dispensation of the Gospel ; or he could have raised up Men so signalized with Wisdom and all endowments of Mind and Body , as should have eminently distinguished them from the whole Race of Mankind besides . But waving these and all other ways possible and easie unto his Infinite Wisdom and Power , he hath chosen to make Use in this great Occasion , of Poor , Infirm , Frail , Tempted , Sinning , Dying men . And sundry Reasons of this his Holy Councel are expressed in the Scripture . 1. He doth it to make it Evident that it is his own Power and nothing else which gives Efficacy and Success unto all Gospel-Administrations . 2 Cor. 4. 7. VVe have this Treasure in Earthen Vessels that the Excellency of the Power may be of God and not of us . There is an Excellency of Power accompanieth the Dispensation of the VVord . Mighty Spiritual Effects are produced by it , such as wherein the Glory of God doth consist , and whereon the Eternal welfare of the Souls of Men doth depend . This Glory in subduing the Adverse Power of Sin , Satan , and the World , in the Quickening , Sanctifying , Saving the Souls of the Elect , God will be seen and owned in , he will not give it unto another . Whereas therefore those by whom these Treasures are communicated unto others , are frail , perishing , Earthen Vessels , or those by whom the Gospel is dispensed are poor , frail , weak men , seen and known so to be , there is no veil by their Ministry cast over the Glory of God. There is not a Soul Convinced , Converted , or Comforted by their Word , but they may truly say of it as the Apostles did of the Miracle which they wrought , Acts 3. 12. Why look ye so on us , as though by our own Power and Holiness we made this man walk ? This Blind Man to see , this Dead Man to live . By the Consideration of our meanness all may discern that the Excellency of this Power is of God , and not of us . Yea , for this very End our Apostle refused to make Use of such a perswasiveness of words and exercise of VVisdom , as might give any Appearance or Countenance unto such an Apprehension , as though by them this Effect were produced . 1 Cor. 2. 4 , 5. My Speech and my Preachings was not with enticing words of mans wisdom , but in demonstration of Spirit and of Power ; that your Faith should not stand in the wisdom of Man , but in the Power of God. And herein ought he to be an Example unto us all . But it is come to that with many , that being destitute utterly of what he had , namely , and ability to dispense the word in the Demonstration of the Spirit and of Power , do wholly betake themselves unto what he refused , or the enticing words of Mans wisdom , according to their Ability . But what the Jews spoke Blasphemously of Christ upon his opening the Eyes of him who was Born Blind , may in a sence be truly spoken of any of us upon the opening of the Eyes of them that were Spiritually Blind ; Give God the praise , we know that this man is a Sinner . ( 2. ) God hath so Ordered things in VVisdom and Grace , that the Administrators of Holy things unto others , might have Experience in themselves of their State and Condition so as to be moved with Compassion towards them , Care about them , and Zeal for them . VVithout these Graces and this constant Exercise Men will be but very useless Instruments in this work . And they will not grow any where but in Mens own Experience . For how shall he be Tender Compassionate , Careful towards the Souls of others , who knows no Reason why he should be so towards his own ? The High Priest of Old was such an one as could have Compassion on the Ignorant and them that are out of the way , for that he himself was encompassed with Infirmity , Heb. 5. 2. And therein was he a Type of Christ , who was in all points Tempted as we are , that he might be ready to Succour them that are Tempted . This gave him the Experience of Compassion in the Exercise of it . VVherefore when a Minister of the Gospel knows his own VVeakness , Infirmities , and Temptations , his need of Mercy and Grace , the ways of his obtaining Supplies of them , the danger of the Snares which he is exposed unto , the value of his own Soul , the Preciousness of the Blood of Christ , and Excellency of the Eternal Reward , he cannot , considering the Charge committed unto him and the Duty required of him , but be moved with Pity , Compassion , Tenderness , Love , and Zeal towards those unto whom he doth Administer , especially considering how greatly their Eternal welfare depends on his Ability , Diligence and Faithfulness in the Discharge of his Duty . And this proves on sundry accounts greatly to the Advantage of the poor Tempted Disciples of Christ. For it makes a Representation unto them of his own Compassion and Love as the great Shepherd of the Sheep , Isa. 40. 11. and causeth a needful Supply of Spiritual Provisions to be always in readiness for them , and that to be Administred unto them with Experience of its Efficacy and Success . 3. That the Power of Gospel-Grace and Truth may be exemplified unto the Eyes of them unto whom they are dispensed , in the Persons of them by whom it is Administred according unto Gods Appointment . It is known unto all who know ought in this matter , what Temptations and Objections will arise in the minds of poor Sinners against their obtaining any Interest in the Grace and Mercy that is dispensed in the Gospel . Some , they judge , may be made Partakers of them , but for them , and such as they are , there seems to be no Relief provided . But is it no Encouragement unto them , to see that by Gods appointment , the Tenders of his Grace and Mercy are made unto their Souls , by Men Subject unto alike Passions with themselves , and who if they had not freely obtained Grace , would have been as vile and unworthy as themselves ? For as the Lord called the Apostle Paul to the Ministry , who had been a Blasphemer , a Persecutor and Injurious , that he might in him shew forth all Long-suffering for a Pattern unto them who should hereafter believe on him to Everlasting Life , that is for the Encouragement even of such high Criminal Offenders to Believe , 1 Tim. 1. 13 , 14 , 15 , 16. So in more Ordinary Cases , the Mercy and Grace which the Ministers of the Gospel did equally stand in need of with those unto whom they dispense it , and have received it , is for a Pattern , Example , and Encouragement of them to Believe after their Example . 4. In particular God maketh Use of Persons that dye in this matter , that their Testimony unto the Truth of Gospel-Grace and Mercy may be Compleat and unquestionable . Death is the great Touch-stone and Trial of all things of this Nature , as to their Efficacy and Sincerity . Many things will yield Relief in Life , and various Refreshments , which upon the approach of Death vanish into nothing . So it is with all the Comforts of this VVorld , and with all things that have not an Eternal Truth and Substance in them . Had not those therefore who dispense Sacred things , been designed themselves to come unto this Touch-stone of their own Faith , Profession , and Preaching , those who must dye , and know always that they must do so , would have been unsatisfied what might have been the Condition with them , had they been brought unto it ; and so have ground to fear in themselves what will become of that Faith wherein they have been Instructed , in the warfare of Death when it shall approach . To obviate this Fear and Objection , God hath Ordained that all those who Administer the Gospel , shall all of them bring their own Faith unto that Last Trial ; that so giving a Testimony unto the Sincerity and Efficacy of the things which they have Preached , in that they Commit the Eternal Salvation of their Souls unto them , ( and higher Testimony none can give ) they may be Encouragements unto others , to follow their Examples , to imitate their Faith , and pursue their Course unto the End. And for this cause also doth God oft-times call them forth unto peculiar Trials , Exercises , Afflictions , and Death it self in Martyrdom , that they may be an Example and Encouragement unto the whole Church . I cannot but Observe for a Close of this Discourse , that as the unavoidable Infirmities of the Ministers of the Gospel managed and passed through in a course of Faith , Holiness , and Sincere Obedience , are on many Accounts of singular Use and Advantage unto the Edification and Consolation of the Church ; so the Evil Examples of any of them in Life and Death , with the want of those Graces which should be excited unto Exercise by their Infirmities , is pernicious thereunto . 〈…〉 . 2 The Life of the Church depends on the Everlasting Life of Jesus Christ. It is said of Melchisedec , as he was a Type of him , It is witnessed that he Liveth . Christ doth so , and that for ever ; and hereon under the Failings , Infirmities , and Death of all other Administrators , depends the Preservation , Life , Continuance , and Salvation of the Church . But this must be spoken peculiarly on ver . 27. whither it is remitted . VER . 9 , 10. It may be Objected unto the whole precedent Argument of the Apostle , That although Abraham himself paid Tithes unto Melchisedec , yet it followeth not that Melchisedec was Superiour unto the Levitical Priests , concerning whom alone the Question was between him and the Jews . For although Abraham might be a Priest in some sence also , by virtue of common Right , as were all the Patriarchs , yet was he not so by virtue of any especial Office , Instituted of God to abide in the Church . But when God afterwards by peculiar Law and Ordinance Erected an Order and Office of Priesthood in the Family of Levi , it might be Superiour unto or Exalted above that of Melchisedec , although Abraham paid Tithes unto him . This Objection therefore the Apostle obviates in these verses , and therewithal giving his former Argument a farther Improvement , he makes a Transition according unto his usual Custom ( as it hath been often Observed that it is his Method to do ) unto his especial Design , in proving the Excellency of the Priesthood of Christ , above that of the Law , which is the main scope of this whole Discourse . VER . 9 , 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ut verbum dicere , as to speak a word . Vul. Lat. Ut ita dictum sit , be it so said . Syr. As any one may say . Arab. And it is said that this Discourse , or Reason , may be some way ended . Ut ita loquar , as I may so speak . In the rest of the words there is neither Difficulty , nor Difference among Translators . There are three things Observable in these words . ( 1. ) The manner of the Introduction of the Apostle's new Assertion . ( 2. ) The Assertion it self , which hath the force of a new Argument unto his Purpose , ver . 9. And ( 3. ) The Proof of his Assertion in ver . 10. The manner of the Introduction of his Assertion is in these words , as I may so say . This Qualification of the Assertion makes an abatement of it one way or other . Now this is not , as to the Truth of the Proposition , but as to the Propriety of the Expression . The words are , as if that which is expressed was actually so ; namely , that Levi himself paid Tithes , whereas it was so only virtually . The thing it self intended was with respect unto the Apostles purpose as if it had been so indeed ; though Levi not being then actually existent , he could not be Tithed in his own Person . Nor is the Apostle dubious of the Truth of the Consequent which he urgeth from this Observation , as if he had said prope dixerim , which is supposed as one signification of this Phrase . Only the Instance being new , and he Arguing from what was virtual only , as if it had been actual , he gave his Assertion this Qualification . This is spoken upon an allowance of the common acceptation of the sence of these words among Interpreters . For my part , I rather incline to judge that he useth this Phrase for as much as ut verbo dicam , to sum up the whole in a word . To put an Issue unto this Dispute between the Levitical Priesthood and that of Melchisedec : I say , that not only Abraham , but even Levi himself was Tithed by him . 2. His Assertion is , That Levi who received Tithes was Tithed in Abraham , namely , when Abraham gave the Tithes of all to Melchisedec . By Levi he intendeth not the Person of Levi absolutely , the Third Son of Jacob , but his Posterity , or the whole Tribe proceeding from him , so far as they were Interested in the Priesthood . For Levi himself never received Tithes of any , the Priesthood being erected in his Family long after his Death in the Person of his Great Grandchild Aaron . So then Levi who received Tithes is the same with the Sons of Levi who received the Priesthood , ver . 5. Namely , in their several Generations unto that Day . Of this Levi it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He was Tithed or paid Tithes in Abraham , or through him , and by him , as the word is . When Abraham himself gave Tithes to Melchisedec , he did it not in his own Name only , but in the Name of himself and his whole Posterity . And this upon the Principles before laid down and vindicated , proves the Preeminence of the Priesthood of Melchisedec above that of the House and Family of Levi. All the Difficulty of the Argument lies in the Proof of the Assertion , namely , That Levi did indeed so pay Tithes in Abraham . This the Apostle therefore proves by the Observation which he lays down , ver . 10. For he was yet in the Loyns of his Father when Melchisedec met him . The force of this Proof seems to depend on a double Principle . ( 1. ) That Children , the whole Posterity of any one , are in his Loyns before they are Born. And this Principle is sure in the Light of Nature and common Reason ; they are in them as the Effect in its Cause ; nor have they any future existence but with Relation unto their Progenitors even the remotest of them . ( 2. ) That what any one doth , that all his Posterity are esteemed to do in and by him . But it is certain that this Rule will not generally hold , nor indeed will it ever do so absolutely without some other cogent Circumstances . By Humane Laws , the Crimes of Men reflect dishonour in some cases on their Families ; and on the other side they entail the Honour which by their worth they have acquired on their Posterities . What a Man also gives away of his Estate unto Publick Uses , as in the Foundation of Schools or Hospitals , his Children may be said to do it in him , because so much is decreased from their Inheritance . As here what Abraham gave to Melchisedec it was alienated from his Posterity , Levi among the rest . But none of these things reach the case in hand , or are sufficient to give Force or Evidence unto the Reasoning of the Apostle . Wherefore to find them out , sundry things must be observed which are manifest Truths in themselves , and on the Supposition whereof the Apostle's Argument stands firm . 1. That Abraham was now called of God , and separated unto his Service , so as to be the Foundation of a new Church in the World. And there is a Relation unto such an Original Stock in all the Branches , beyond what they have unto any other intermediate Progenitors . Hence all the Idolatrous Nations in the World , constantly made the first Persons from whom they derived their Original , of whose Off-spring they would be ●ccounted , their gods whom they Worshipped . These were their Joves indigites , their Home-born Deities , whom they Honoured , and whose Honours they thought descended unto them by Inheritance . 2. He had now received the Promise that God would be a God unto him and his Seed after him ; whereby all his Posterity were taken into Covenant with him , and hereon Abraham Covenanted with God in the Name of , and as the great Representative of all his Seed . And such Covenants are the Foundation of all Order and Rule in this World. For after Persons , or a People have Covenanted into such Agreements in Government , and as to the Administration of Common Right among themselves , provided the terms whereon they have agreed be good and suitable unto the light of Nature , their Posterity are not at Liberty to alter and change them at their Pleasure . For whereas they derive all their Right and Inheritances from their Progenitors , they are supposed in them to have consented unto all that was done by them . 3. Hereon what God said and did unto Abraham , he said it and did it unto all his Seed in him . The Promises were theirs , and the Inheritance was theirs ; yea , what God is said to give unto Abraham so often , namely , the whole Land of Canaan , was never actually made good unto him in his own Person , no , not a Foot 's breadth . But he received the Grant of it as a Representative of his Posterity , who 400 Years after had the actual Possession of it . 4. What Abraham did Solemnly in Obedience unto God by virtue of the Covenant as a Publick Condition thereof , he did undertake in it for his Posterity , and performed it in their Name . And therefore God enjoyned him to bring all his Posterity under the Token of that Engagement in Circumcision so soon as they were capable thereof . And on the other hand , God continually affirms that he would do them good because of his Oath and Engagement unto Abraham , seeing they were intended therein . Wherefore , 5. Abraham in this Solemn Address unto God by Melchisedec the Type of Christ , wherein he expressed his Covenant-Obedience unto him , was the Representative of all his Posterity , and in particular of Levi and all the Priests that Descended from him . And having now received the whole Land by virtue of a Covenant in the behalf of his Posterity , that it should be theirs , though he himself had never Possession of it , nor in it , he doth in the Name of his Posterity , and as their Representative , give the Tenths unto God by Melchisedec , as that Chief Rent which God for ever reserved unto himself , upon his Grant. When the People came actually to Possess the Land , they held it always on this Condition , That the Tenths of all should be given unto God. And this Abraham in his taking seisin of it for them paid in their Name : So truly and virtually was Levi himself Tithed in the Loyns of Abraham when Melchisedec met him . Wherefore it was not meerly Levi being in the Loyns of Abraham with respect unto Natural Generation , whence he is said to be Tithed in him , but his being in him with Respect unto the Covenant which Abraham entred into with God in the Name of his whole Posterity . This Reasoning of the Apostle's I confess at first view seemeth as intricate and more remote from cogency than any else-where used by him . And therefore by some Profane Persons hath it been cavilled at . But all things of that Nature arise meerly from want of a due Reverence unto the Word of God. When we come unto it with those Satisfactions in our Minds , that there is Truth , and Divine Wisdom in every Expression of it , that all its Reasonings are cogent and effectual , though we understand them not , we shall not fail upon an Humble Enquiry to attain what we may safely embrace , or see what we ought to admire . And so this place which at first sight seems to present us with a Reasoning on a very uncertain Foundation , being duly enquired into , we find it Resolved into the firm Principles of Reason and Religion . And the fore-going Observation will expedite two difficult Questions which Expositors raise unto themselves on this Verse . The first whereof is , whether Christ himself may not as well as Levi be said to pay Tithes in Abraham , as being in his Loyns ? which would utterly frustrate the Design of the Apostle . The Second is , how or in what sence one may be said to do any thing in another , which may be reckoned or imputed unto him ? For the first of these , Austin and others have well Laboured in the solution of it : The Sum of what they say is , That the Lord Christ was not in Abraham as Levi was , not in his Nature as it was Corrupted ; nor did he educe or derive his Nature from him by Carnal Generation or the Common way of the Propagation of Mankind . And these things do constitute a sufficient Difference and distance between them in this Matter . But yet with these Considerations and on the Supposition of them , there is another which contains the true and proper Reason of this Difference . And that is , that the Lord Christ was never in Abraham as a foederate , as one taken into Covenant with him , and so Represented by him , as Levi was . Abraham was taken into Covenant with Christ , as the Head , Sponsor , Surety , and Mediator of the New Covenant , with Respect whereunto he says of himself and the Elect , Behold I and the Children which the Lord hath given me . Hereon he was the Representative of Abraham and all that Believe , and what he did is imputed unto them . But he was never taken into Covenant with Abraham , nor was capable of so being , seeing unto him it was a Covenant of Pardon and Justification by Faith , which he was no way concerned in but as the Procurer of them for others . Wherefore what Abraham did cannot be imputed unto him , so as he should be esteemed to have done them in him . And this makes way for the Solution of the general Question , How one may be said to do any thing in another which shall be reckoned unto him as his own act ? And this may be by virtue of a Covenant and no otherwise . Hence Divines do usually Illustrate the imputation of the Sin of Adam unto his Posterity by this Example of Levi , though I have not met with any who truly understand the Ground of the Comparison , which is Abraham acting as a Covenanter in the Name of his Posterity . But whereas this is opposed with some vehemency by Schlictingius in his Comment on this place , I shall Transcribe his words , and consider his Discourse . Haec sententia non ad omnes actiones transferenda est ; sed ad eas tantum quae propriè versantur vel in auctione vel in diminutione rerum quae à Parentibus in liberos devolvi & haereditario jure transferri solent , qualis actio est decimarum solutio . Persolvuntur enim de bonis & facultatibus , quae hactenus cùm sunt liberorum , quatenus jus haereditatis ad eos spectat , praesertim si certum sit , fore liberos , qui in bona succedant , quemadmodum Abrahamo contigit , cui certa fuit à deo promissa posteritas . Quemadmodum enim haeredes personam patris post mortem ratione possessionis bonorum veluti repraesentant , it a antequam haeredes à patre separentur & de bonis paternis statuendi arbitrium habeant , Pater omnium liberorum suorum personam quadam ratione refert , & quicquid de illis statuerit aut fecerit id haeredes quodammodo fecisse censentur . Dico , quodammodo , quia propriè id dici non potest ; nec autor hic D. id propriè factum esse asserit , sed improprietatem verbis suis subesse ipsemet profitetur , ut antea vidimus . Ex dictis autem facilè intelligitur , id quod nos unà cum Autore D. statuimus , ad eos tantum Successores seu posteros esse extendendum ad quos vel certò , ut Abrahami posteris contigit , vel saltem verisimiliter perventura sit haereditas Parentis , & notabilis aliqua bonorum ab eo profectorum portio . Alioquin vis illa haereditatis de qua diximus , expirabit , nec posteris tribui poterit id quod majorum aliquis circa bona sua fecerit . Quibus it a explicatis , facile jam apparet falli eos qui ex hoc loco colligunt omnem Adami posteritatem in ipso Adamo parente suo peccasse , & mortis supplicium verè fuisse commeritum . Nam vel de co nunc quidquam dicam ipsum Autorem impropriet atem in hac loquendi forma agnoscere , nequaquam id extendendum est ad parentum majorumve peccata ac merita . Etenim peccata ac merita qua talia mere sunt personalia , seu personam ejus qui peccat non egrediuntur , nec eatenus parentes posteritatem suam repraesentant ; licet fieri queat ut ex eorum delicto damnum aliquod nec exiguum ad liberos redumlet , quemadmodum quidem in Adami delicto contigit ; ipsum tamen peccatum ac meritum Adami revera non communicatur cum ejus posteritate , ac proinde posteri Adami ob Parentis sui noxam revera non puniuntur , nisi & ipsi parentem fuerint imitati . I have Transcribed these words at large , because their Design is to defeat that Article of our Faith concerning the Imputation of the Sin of Adam unto all his Posterity , which there is no doubt but they will make Use of , who are gone over among our selves unto the Negative of it : and that it might appear whose Heifer they Plough withal who deny the Imputation of the Righteousness of Christ unto Justification , because those things that are Personal and Inherent in one , cannot be communicated unto another . I say therefore , ( 1. ) That this Assertion , Of one being accounted unto another in what he doth , holds only in those things which belong unto the Increase or Diminution of an Inheritance which descends from Parents unto Children , and not otherwise , is gratis dictum , without pretence or Confirmation . Even in things Moral God threatens to visit the Sins of the Fathers on the Children . So the Israelites wandred poenally in the Wilderness forty Years , and bare the Iniquity of their Parents . The Infants that perished in the Flood , and at the Conflagration of Sodom , died poenally under the Judgment that came for the sin of their Parents . Wherefore the general Foundation of his whole Discourse is unproved and false , and the application of it unto the present Case , as we shall see , weak and impertinent . For , ( 2. ) This renders the Argument of the Apostle as weak and impertinent as any thing can be imagined . For it allows Levi to be no otherwise Tithed in Abraham , but as part of the Goods which Abraham gave in Tithe to Melchisedec would have descended unto him . For he was but one of the twelve Sons of Jacob , the Grand-child of Abraham , whose share in those Tithes cannot be computed to be worth mentioning , much less to bear the weight of an Argument in so great a Cause . Besides it is not the Person of Levi , but his Posterity in the Family of Aaron , that is intended . And such Movables as were Tithed by Abraham do seldom descend through so many Generations . It is therefore ridiculous to impose such a kind of Argumentation on the Holy Apostle . ( 3. ) Yea , this Interpretation is directly contrary unto what the Apostle designed to confirm by the Instance he gives . For that which he aimed at was to prove Levi Inferiour to Melchisedec by his paying of Tithes in the Loyns of Abraham . But if he did this no otherwise , but that some Goods that should have descended unto him were given unto Melchisedec , it Argues him rather Superiour unto him ; for absolutely he that gives is Superiour to him that receives , as it is in general a more Blessed thing to give than to receive . ( 4. ) That which he proceeds upon , is a general Rule of his own framing , which is no way applicable unto this particular Case , as it is a particular Case . It is that , as Children Succeed into the room of their Parents as to their Goods , and after a sort represent them ; so Parents before their Children come to Inherit do represent their Children , so as that they may be said in some sence to do what is done by their Parents . But this is a Rule made without any colour of Reason . For , ( 1. ) I would know when this Representation and Concernment should expire , or whether it hold unto all Generations . If it hold for ever , then may we all be said in some sort to do what Adam did with his Goods and Lands before he died , and so of all our Intervenient Progenitors . If it do expire , and this Relation abideth only for a Season , I desire to know the Bounds of that Season . Aaron was the first of the House of Levi , who is intended in these words , and he was the seventh Generation from Abraham , in which time it is probable , if ever , this Right of Inheritance would expire . ( 2. ) It is not true in any sence , in the very next Parents in most cases . For suppose a Parent be wicked and flagitious , and shall waste his Substance and Goods in Riotous living , in what sence shall his Son , suppose him a Person fearing God , be said so to have disposed of his Goods in him ? ( 3. ) The Truth is , unless it be a subsequent Approbation of what our Progenitors have done , or by virtue of a Covenant whereby they and their Posterity were Obliged , which is the Case in hand , Children can in no sence be said to do , what their Progenitors have done in the Disposal of their Goods and Inheritances . Neither indeed will a subsequent Approbation give any Tolerable sence unto this Assertion , unless there be a Power of an effectual dissent in the Children also . If a Man give a part of his Estate to Found an Hospital , and leave the Care of it unto his Posterity , with this proviso , that if any of them saw just Cause for it , they should re-assume the State into their own Possession ; in case they do not so , they may in some sence be said to do , what indeed their Father did . But if this be not in their Power , though they approve of what he did , they cannot be said to have done it . But in Covenants the Case is plain . Men may enter into a mutual Covenant for the Erection of a Government among them , which proving a Foundation of all their Civil Rights for the Future , their Posterity may be said to have made that Covenant , and to be Obliged thereby , as it was in this Case . ( 5. ) Neither will it advantage his pretence , with a seeming acknowledgment of some Impropriety in his Assertion in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I may so say . For although it should be granted that he intends some impropriety in the Expression , yet there must be Truth in his Assertion , which this Interpretation will not allow : For if it be true only in the sence he contends for , it is true in none at all , for that is not any . But the meaning of these words is , ut verbo dicam , that I may give you a Summary of the whole , that which my Argument riseth up unto . ( 6. ) Having given us this crooked Rule , he adds a Limitation unto it , whereby he hopes to reduce the whole to his Purpose . For , saith he , this Rule is not to be extended unto the Merits or Sins of Parents and Ancestors , though some loss may accrew unto the Children thereby ; for thence he infers , that though we may suffer some loss by the Sin of Adam , yet his Sin is not imputed unto us . But ( 1. ) How far the Children of Flagitious Parents may not only suffer loss , but undergo Temporal Punishment also for the Sins of their Parents was shewed before in the Instances of those who perished in their Infancy , both by the Flood and in the Conflagration of Sodom . ( 2. ) The Case between any other Parent and his Posterity , is not the same as it was between Adam and us all , so that these things are Sophistically jumbled together . There is indeed an Analogy between Adam and his Posterity on the one hand , and Christ with Believers on the other ; and never was there , nor shall there be the like Relation between any else . For these two Individual Persons were appointed of God to be the Heads of the two Covenants , and Representatives of the Foederates as unto the Ends of the Covenants . Hence the whole Evil of the one , and the Good of the other , as they were , and as far as they were , Heads of the Covenants are imputed unto them who derive from them in their respective Covenants . But after the first Sin Adam ceased to be an Head unto his Posterity , as to the Good or Evil of that Covenant , which was now broken and disanulled . Neither was he nor any of his Posterity ever after restored or assumed into the same State and Condition . It is therefore highly vain to confound the Consideration of our Concernment in what Adam did as he was the Head of the Covenant , with what he afterwards did , and other intervenient Progenitors might do . All this our Apostle confirms at large , Rom. 5. ( 7. ) Abraham was taken into a new Administration of the Covenant with new Promises and Seals . But he neither was nor could be made the Head and Representative of that Covenant whereinto he was taken , otherwise than Typically . Hence his Moral Good or Evil could not be reckoned unto his Posterity in Covenant . But yet he was made the Head and Spring of the Administration of its outward Priviledges ; and this so far as his Trust extended , was imputed unto his Posterity , as in the case of Circumcision . Wherefore seeing what he did unto Melchisedec belonged unto the Administration of the Covenant committed unto him , Levi is rightly said to have done it in him also . And so these things do mutually Illustrate one another . But to deny that we were all in Adam as the Head of the first Covenant , that we sinned in him , that the Sin which we in any sence have sinned is imputed unto us , is not to dispute with us , but expressely to contradict the Holy Ghost . But we may take some Observations from these words : As , 1. They who receive Tithes of others for their work in Holy Administrations , are thereby proved to be Superiour unto them of whom they do receive them . They are given unto them among other Ends as an acknowledgment of their Dignity . So it was when they were paid of Old by Gods Institution ; and so it would be still , if they might be paid or received in a due manner with respect unto the Labour of any in Gospel Administrations . But whereas not one among thousands doth give or pay them on any other Ground but because they must do so whether they will or no ; nor would do so any more were it not for the coercive enforcing Power of Humane Laws : If they on the other side that do receive them , do look on them not as a free Pledge of the Peoples Respect and the Honour that they bear unto them , but as their own Right and due by Law , they are a Testimony neither of the Peoples Obedience , nor of the Ministers Dignity , but only of the extream Disorder of all things in Religion . 2. It is of great Concernment unto us , what Covenant we do belong unto , as being esteemed to do therein what is done by our Representatives in our Name . There were never absolutely any more than two Covenants . Wherein all Persons indefinitely are concerned . The first was the Covenant of Works made with Adam and with all in him . And what he did as the Head of that Covenant , as our Representative therein , is imputed unto us as if we had done it , Rom. 5. 12. The other is that of Grace made Originally with Christ , and through him with all the Elect. And here lieth the life and hope of our Souls , That what Christ did as the Head of that Covenant as our Representative , it is all imputed unto us for Righteousness and Salvation . And certainly there is nothing of more Importance unto us than to know whether of these Covenants we belong unto ; we are also some way concerned in them , by whom that one or the other of these Covenant-states is conveyed unto us . For before we make our own Personal voluntary Choice , we are by the Law of our Natures , and of the Covenant it self inclosed in the same Condition with our Progenitors as to their Covenant-state . And thence it is that in the severest Temporal Judgments Children not Guilty of the actual Transgression of their Parents , not having sinned after the similitude of them , by imitation , do yet oft-times partake of the Punishment they have deserved , being esteemed in some manner to have done what they did so far as they were included in the same Covenant with them . And many Blessing on the other hand are they partakers of , who are included in the Covenant of those Parents , who are Interested in the Covenant of Grace . For such Parents succeed in the room of Abraham every one of them . And what Abraham did as to the Administration of the Covenant intrusted with him , his Posterity , whose Representative he was therein , are said to have done in him , as Levi is in this place , and therefore had the Seal of the Covenant given unto them in their Infancy . And an Alteration in this Dispensation of Grace hath not yet been proved by any , or scarce attempted so to be . VER . 11. IN this Verse , after so long a Preparation and Introduction , whereby he cleared his way from Objections , and secured his future Building , the Apostle enters on his Principal Argument concerning the Priesthood of Christ , and all the Consequences of it with respect unto Righteousness , Salvation , and the Worship of God , which depend thereon . This being his main Design , he would not engage into it before he had in every respect declared and vindicated the Dignity and Glory of the Person of Christ as vested with his Blessed Offices . And from hence unto the didactical part of the Epistle , he proceeds in a Retrograde Order unto what he had before insisted on . For whereas he had first declared the Glory of the Person of Christ in his Kingly Office , Chap. 1. then in his Prophetical , Chap. 2 , 3. And having now entred on his Sacerdotal , he goes on to enlarge upon this last Function , then he returns unto his Prophetical , and shuts up the whole with a renewed mention of his Kingly Power , as we shall see in their Order and proper places . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummatio , perfectio , A Sacred Perfection , or compleatness of State and Condition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Hand of the Priesthood of Levi himself ; Because Levi himself received not the Priesthood in his own Person , but his Posterity : Tremellius renders it Levitarum , the Priesthood of Levites . The Original leaves no scruple : By the Levitical Priesthood . The Priesthood that was confined to the House , Family , Tribe , and Posterity of Levi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corruptly ; Nam sub hoc , populo sancita est Lex , Beza . For under it the Law was established to the People . Sub ipso populus legem accepit , acceperat ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom , or whereby the Law was imposed upon the People ; if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom , relate unto Levi , the sence is mistaken ; and much more by the Arab. who takes the Law only for the Law of the Sacerdotal Office , from which it is plainly distinguished . The Aethiopick reads the whole Verse to this purpose . And the People did according to the Law of the Priesthood which was appointed ; what need was there therefore that he should give another Priest , whose appointment one should say was according to Melchisedec ? which Argues the great unskilfulness of that Interpreter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quid adhuc , quid amplius opus erat , esset ; necessarium fuit . What need was there yet , or moreover ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore , ad quid , to what purpose ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oriri ; Beza . Exoriri , Surgere ; vul . Lat. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should arise . Oriri , properly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or after the likeness of Melchisedec , Secundum ordinem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Et non secundum ordinem Aaron dici , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — which is rendred in the Translation , in the Polyglot : Sed dixit , but he said , it shall be , or he shall be in the likeness of Aaron ; Dixisset antem , which regulated by the precedent Interrogation , gives us the true sence of the place . Suppose there must another Priest arise , yet if Perfection had been by the Levitical Priesthood , he would have said that he should be of the Order of Aaron . VER . 11. If therefore Perfection were by the Levitical Priesthood , ( for under it the People Received the Law ) what farther need was there that another Priest should rise after the Order of Melchisedec , and not be called after the Order of Aaron . The first thing in the words is the Introduction of the ensuing Discourse and Argument , in those particles of Inference , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if therefore . If things be as we have declared . He had a peculiar Scope and Design in all those things . These he is now introducing . The Improvement of his whole preceding Discourse , and the whole Mystery of the Priesthood of Melchisedec , he will now make an Application of unto the great cause he had in hand . He hath proved by all sorts of Arguments that the Priesthood of Melchisedec was Superiour unto that of Aaron . Before he had evinced that there was to be another Priest after his Order ; and this Priest must of necessity be greater than all those who went before him of the Tribe of Levi , in as much as he was so , by whom he was represented before the Institution of that Priesthood . Now he will let the Hebrews know whither all these things do tend in particular , and what doth necessarily follow from , and depend upon them . This he lays the Foundation of in this Verse , and declares in those following . And that they might consider how , what he had to say , was educed from what he had before proved , he introduceth it , with these Notes of Inference , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if therefore . And to comprehend the meaning of these words in general , with the Design of the Apostle in them , we may observe , 1. That his Reasoning in this case is built upon a Supposition which the Hebrews could not deny . And this is , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfection or Consummation is the end aimed at in the Priesthood of the Church . That Priesthood which perfects or consummates the People in order unto their acceptance with God , and future enjoyment of him , their present Righteousness and future Blessedness , is that which the Church stands in need of , and cannot rest till it comes unto . That Priesthood which doth not do so , but leaves Men in an imperfect unconsummate estate , whatever Use it may be of for a season , yet cannot it be perpetual unto the exclusion of another . For if so , either God had not designed to consummate his people , or he must do it some other way and not by a Priesthood . The first is contrary to the Truth and Faithfulness of God in all his Promises , yea , would make all Religion vain and ludicrous . For if it will never make Men perfect , to what end doth it serve , or what must do so in the room thereof ? That this should be done any other way than by a Priesthood , the Hebrews did neither expect nor believe . For they knew full well , that all the ways appointed by the Law , to make attonement for sin , to attain Righteousness and Acceptance with God , depended on the Priesthood , and the Services of it in Sacrifices and other parts of Divine Worship . If therefore the Apostle proves that Perfection could not be attained by , nor under the Levitical Priesthood , it necessarily follows that there must be some more Excellent Priesthood remaining as yet to be introduced . This therefore he undeniably evinceth by this consideration . For , 2. Look unto the Levitical Priesthood in the days of David and Solomon . Then was that Order in its height and at its best ; then was the Tabernacle first , and afterwards the Temple in their greatest Glory , and the Worship of God performed with the greatest Solemnity . The Hebrews would grant , that the Priesthood of Levi could never arise to a higher pitch of Glory , nor be more Useful than it was in those days . Yet , saith he , it did not then consummate the Church : Perfection was not then attainable by it . This the Jews might deny , and Plead that they desired no more Perfection than what was in those days attained unto . Wherefore our Apostle proves the contrary ; namely , that God designed a Perfection or Consummation for his Church by a Priesthood that was not then attained . This he doth by the Testimony of David himself , who Prophesied and fore-told that there was to be another Priest after the Order of Melchisedec . For if the Perfection of the Church was all that God ever aimed at by a Priesthood ; if that were attained or attainable by the Priesthood in David's time , to what End should another be promised to be raised up of another Order ? To have done so , would not have been consistent with the Wisdom of God , nor the Immutability of his Counsel . For unto what purpose should a new Priest of another Order be raised up , to do that which was done before ? Wherefore , 3. The Apostle obviates an Objection that might be raised against the sence of the Testimony produced by him and his Application of it . For it might be said , that after the Institution of the Levitical Priesthood there was yet mention of another Priest to rise , it might be some Eminent Person of the same Order , such a one as Joshua the Son of Josedec after the Captivity , who was eminently Serviceable in the House of God , and had eminent Dignity thereon , Zech. 3. 4 , 5 , 6 , 7. So that the defect supposed might be in the Persons of the Priests , and not in the Order of the Priesthood . This the Apostle obviates by declaring that if it had been so , he would have been called or spoken of as one of the Order of Aaron . But whereas there were two Orders of the Priesthood , the Melchisedecian and Aaronical , it is expressely said that this other Priest should be of the former , and not of the latter . 4. He hath yet a farther Design , which is not only to prove the Necessity of another Priest and Priesthood , but thereon also a Change and an Abrogation of the whole Law of Worship under the Old Testament . Hence he here introduceth the mention of the Law , as that which was given at the same time with the Priesthood , and had such a Relation thereunto , as that of Necessity it must stand and fall with it . And this may suffice for a view of the Scope of this Verse , and the force of the Argument contained in it . We shall now consider the particulars of it . 1. A Supposition is included that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render Perfection , is the adaequate and compleat end of the Office of the Priesthood in the Church . This at one time or another , in one Order or another , it must attain , or the whole Office is Useless . And the Apostle denies that this could be obtained by the Levitical Priesthood . And he calls the Priesthood of the Law Levitical , not only because Levi was their Progenitor , the Patriarch of their Tribe , from whom they were Genealogized ; but also because he would comprise in his Assertion not only the House of Aaron , unto whom the Right and Exercise of the Priesthood was limited and confined , but he would also take into Consideration the whole Levitical Service which was subservient unto the Office of the Priesthood , and without which it could not be discharged . Wherefore the Levitical Priesthood is that Priesthood in the Family of Aaron , which was assisted in all their Sacerdotal Actings and Duties by the Levites , who were Consecrated of God unto that End. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Perfection was of this Priesthood , is denyed in a restrictive Interrogation . If it had been so , it would have been otherwise with respect unto another Priest , than as it is declared by the Holy Ghost . 2. Our principal Enquiry on this Verse will be , what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , and wherein it doth consist . The word is rendred Perfectio , Consummatio , Consecratio , Sanctificatio , Dedicatio . The Original Signification and Use of the word hath been spoken unto on Chap. 2. ver . 10. where it is rendred Sanctification ; real and internal Sanctification is not intended , but that which is the same with Sacred Dedication or Consecration . For it is plainly distinguished from real Inherent Sanctification by our Apostle , Chap. 10. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By one Offering he hath perfected them that are Sanctified . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Effect and Product of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wrought towards them who are Sanctified , and so doth not consist in their Sanctification . Much less therefore doth it signifie an absolute Perfection of Inherent Holiness . Some Men no sooner hear the Name of Perfection in the Scripture , but they presently dream of an absolute , sinless , Inherent Perfection of Holiness , which if they are not utterly blinded and hardned , they cannot but know themselves far enough distant from . But this word hath no such signification . But if it denotes not internal Holiness at all , it doth not do so the Perfection of it . Nor is any such Perfection attainable in this Life , as the Scripture every where testifies . Wherefore the Apostle had no need to prove that it was not attainable by the Levitical Priesthood , nor to reflect upon it for that reason , seeing it is not attainable by any other way or means whatever . We must therefore diligently enquire into the true Notion of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection , which will guide the remaining Interpretation of the words . And concerning it we may observe in general , First , That it is the Effect or End , or Necessary consequent of a Priesthood . This Supposition is the Foundation of the whole Argument of the Apostle . Now the Office and Work may be considered two ways . ( 1. ) With respect unto God , who is the first immediate Object of all the proper Acts of that Office. ( 2. ) With respect unto the Church , which is the Subject of all the Fruits and Benefits of its Administration . If we take it in the first way , then the Expiation of Sin is intended in this word . For this was the great Act and Duty of the Priesthood towards God , namely , to make Expiation of Sin , or Attonement for it by Sacrifice . And if we take the word in this sence , the Apostle's Assertion is most true . For this Perfection was never attainable by the Levitical Priesthood . It could Expiate sin , and make Attonement only Typically , and by way of Representation , really and effectually as to all the Ends of Spiritual Reconciliation unto God , and the Pardon of sin they could not do it . For it was not possible , as our Apostle observes , that the Blood of Bulls and Goats should take away sins , Chap. 10. 4. which he also proves in his ensuing Discourse at large . But I do not know that this word is any where used in this sence , nor doth it include any such signification . And whereas God is the immediate Object of that Sacerdotal Energy whereby sin is Expiated , it is the Church that is here said to be Perfected ; so that Expiation of sin cannot be intended thereby , though it be supposed therein . Besides the Apostle doth not here understand Sacrifices onely , by which alone attonement was made , but all other Administrations of the Levitical Priesthood whatever . The Socinians would have Expiation of Sin here intended ; and I shall therefore examine briefly what they speak to this purpose , in their Comment on this place . Perfectionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine hoc loco nihil aliud intelligit Autor , quàm veram & perfectam Expiationem peccatorum , qua non tantum quorundam sed omnium etiam gravissimorum criminum reatus , isque non tantum poenae alicujus temporariae & ad hanc vitam spectantis , sed ipsius aeternae mortis aufertur , jusque homini vitae sempiternae conceditur ; qua denique non tantum reatus omnis omnium peccatorum , sed & ipsa peccata in hominibus tolluntur . Namque his in rebus vera hominum perfectio coram deo consistit . Si ergo haec perfectio hominibus contingere potuisset per Sacerdotium Leviticum , certè nullus fuisset usus novi Sacerdotis Melchisedeciani . Sacerdotium enim propter peccatorum expiationem constituitur . At si perfecta peccatorum Expiatio contingebat per Aaronicum Sacerdotium , quid opus erat novum istum superinducere Sacerdotem secundum ordinem Melchisedeci , ut scilicet perageret id , quod peragere potuerat Aaronicus ? Quocirca cùm Deus illum constituere voluerit , atque adeò jam constituerit ; hinc patet uemini per Leviticum Sacerdotium , perfectionem seu perfectam expiationem contigisse , ut certe non contigit . Quorundum enim peccatorum expiatio per illud fiebat , nempe Ignorantiarum & Infirmitatum ; gravium autem peccatorum & scelerum poena mortis luenda erat . Nec ista expiatio ad tollendam aeternam mortem quidquam virium habuit , sed tantum ad tollendas quasdam poenas temporarias , & huic vitae proprias . Nec denique illis Sacrificiis ulla vis inerat homines ab ipsis peccatis retrahendi . 1. What in general is suited unto the Apostle's Argument , whatever be the sence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned , is approved . The Question is , whether the Expiation of Sin be here intended , what is the Nature of that Expiation , and what was the Use of the Sacrifices under the Law ? All which on this Occasion are spoken unto , and the mind of the Holy Ghost in them all perverted . For ( 1. ) That Expiation of Sin properly so called by an Act of the Priestly Office towards God , is not here intended , hath been before declared , both from the signification of the word , and the Design of the Apostle . What these Men intend by the Expiation of Sin , and how remote it is from that which the Scripture teacheth , and the Nature of the thing it self requireth in the Reason and common Understanding of all Mankind , I have fully evinced in the Exercitations about the Priesthood of Christ. And take Expiation in the sence of the Scripture , with the common sence and usage of Mankind , and in their Judgment , it was by the Levitical Priesthood , and was not by the Priesthood of Christ. For it cannot be denied , but that the Levitical Priests acted towards God , in their Offering of Sacrifices to make Attonement for Sin. But that the Lord Christ did so is by these Men denyed . For that which under this Name they ascribe unto him is onely the taking away of Punishment due unto sin by his Power , which Power was given him of God upon his Ascention or Entrance into Heaven as the Holy place . ( 2. ) They deny that Expiation was by the Levitical Priesthood , on two grounds . ( 1. ) Because they did Expiate only some lesser Sins , as of Ignorance and Infirmity ; and so it cannot be said to be by them , because they were only some few sins that they could Expiate . ( 2. ) Because their Expiation concerned only deliverance from Temporal Punishment . That Expiation in the Scripture-sence could not be really effected by the Levitical Priesthood is granted , and shall afterwards be proved . But both these pretended Reasons of it are false . For ( 1. ) There was an Attonement made in general for all the sins of the People . For when Aaron made an Attonement by the Scape Goat , Lev. 16. 10. he Confessed over him all the Iniquities of the Children of Israel , and all their Transgression in all their Sin , ver . 21. And herein the Greatest as well as the Least of their Sins were comprised . For although there were some sins which being Capital according unto the Constitutions of their Common-wealth , in which respect , there was no Sacrifice appointed in particular whereby they who were guilty of them might be freed from Punishment , that the Ordinances of God might not seem to interfere ; yet had they by their Interest in the more general Sacrifices a Right unto Expiation of Sin as to its Guilt , for otherwise every one who died poenally , must of necessity die eternally . ( 2. ) It is also false that their Sacrifices had no other Use but to free Men from Temporal Punishments . Indeed it is a wild apprehension that the Use of Sacrifices in the Church of old , to be observed by the People with so great Solemnities , and under so great Penalties , wherein the Principal Actings of Faith did consist , as also the great Exercise of the Spiritual Obedience of the whole Church , should serve only to free Men from Legal , Outward , Civil , Temporal punishments for lesser sins of Ignorance and Infirmity , which were none at all for the most part . Absolutely indeed , and of themselves by virtue of their own worth , or by their own innate efficacy they neither did , nor could Expiate sin , as to its Guilt and Eternal Punishment which attended all sin by the Curse of the Law ; nor did God ever appoint them for that end , yet they did it Relatively and Typically , that is , they Represented and exhibited unto the Faith of the Sacrificers , that true Effectual Sacrifice to come , whereby all their sins were pardoned and done away . Wherefore , ( 3. ) The Difference between the Expiation of sin by the Levitical Priesthood and by Christ , did not consist in this , that the one expiated sin only with respect unto Temporal punishments , the other with respect unto them that are Eternal ; but in the manner of their Expiation , and the Efficacy of each to that end . They Expiated sins only Typi ally , Doctrinally , and by way of Representation , the Benefit received from their Sacrifices being not contained in them , nor wrought by their causality , nor procured by their worth or value , but were exhibited unto the Faith of the Sacrificers , by virtue of their Relation unto the Sacrifice of Christ. Hence were they of many sorts and often repeated , which sufficiently Argues that they did not effect what they did represent . But the Lord Christ by the one Offering of himself wrought this effect really , perfectly , and absolutely by its own value and Efficacy according unto the Constitution of God. But this is not the Perfection here intended by the Apostle . Secondly , This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the Church , which is the Subject of all the Benefits of the Priesthood , and it is that perfect state of the Church in this World , which God from the beginning designed unto it . He entred upon its Erection in the first Promise , with respect unto his Worship , and the blessed Condition of the Church it self . Hereon , and with respect hereunto , is the Church-state of the Old Testament said to be weak and imperfect like that of a Child under Governours and Tutors . Hence also it had a Yoak imposed on it , causing fear and bondage ; God having Ordained better things for us , or the Church under the New Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 11. 40 , That they without us should not be consummate , or made perfect in their Church-state . And this state of the Church is expressed by this word in other places , as we shall see . The Foundation of it was laid in that word of our Saviour wherewith he gave up the Ghost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , John 19. 30. It is finished or compleated ; that is , all things belonging unto that great Sacrifice whereby the Church was to be perfected , were accomplished . For he had respect unto all that the Prophets had fore-told ; all that he was to do in this World , and the consummation of the Church was to ensue thereon , when by one Offering he for ever perfected them that are Sanctified . And those who were throughly instructed in the Priviledges of this Church-state , and had a sense of the Benefits thereof , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect , 1 Cor. 2. 6. We speak Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mysteries of the Gospel wherein such Persons discerned the Wisdom of God. And so are they called , Heb. 5. 14. This our Saviour Prayed for in the behalf of his Church immediately before he procured it by his Sacrifice , John 17. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they may be perfected . And the End of the Institution of the Ministry of the Gospel , to make his Mediation effectual unto the Souls of Men by the Application of it in the Word unto them , was to bring the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 4. 13. to a perfect Man ; or that perfection of state which it is capable of in this Life . So the Apostle informs us , that what he aimed at in his Ministry , by warning every Man , and teaching them in all Wisdom , was that he might present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 1. 28. every Man , that is , all Believers perfect in Christ Jesus . For in him we are compleat , Chap. 2. 10. Where though another word be used , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet the same thing is intended ; namely , that perfect compleat state of the Church which God designed to bring it unto in Christ. And that our Apostle useth the same word in the same sence in sundry places in this Epistle we shall see in our Progress . Thirdly , This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Perfection , may be considered two ways . ( 1. ) As to its absolute compleatness in its final Issue . This the Apostle denies that he himself had as yet attained , Phil. 3. 12. Not as though I had already attained , or received , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely , the whole of what is purchased for me by Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or were already made perfect , which could not be without attaining the Resurrection of the Dead , ver . 11. though the substance be so already in the Saints departed ; whence he calls them the Spirits of Just Men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 12. 23. made perfect . And this he calls absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 13. 10. That which is perfect ; or that state of absolute Perfection which we shall enjoy in Heaven ( 2. ) It may be considered as to its initial state in this World , expressed in the Testimonies before recited : and this is that which we enquire after . And the Lord Christ , as the sole procurer of this state , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consummator , the Perfecter , the Finisher of our Faith , or Religious Worship , Heb. 12. 2. as having brought us into a state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Perfection . This is that , whatever it be , ( which we shall immediately enquire into ) that is denyed unto the Levitical Priesthood , and afterwards unto the Law , as that which they could not effect . They could not by their utmost Efficacy , nor by the strictest Attendance unto them , bring the Church into that state of Perfection , which God had designed for it in this World , and without which the Glory of his Grace had not been demonstrated . 4. The Chief thing before us therefore is to enquire , What this state of Perfection is , wherein it doth consist , and what is required unto the Constitution of it ; and in the whole to shew that it could not be by the Levitical Priesthood or Law. Now the things that belong unto it are of two sorts . ( 1. ) Such as belong unto the Souls and Consciences of Believers , that is , of the Church : And ( 2. ) Such as belong to the Worship of God it self . For with respect unto these two , doth the Apostle Discourse , and asserts a state of Perfection in opposition unto the imperfect state of the Church under the Law , with respect unto them both . And as unto the first there are seven things concurring unto the Constitution of this state . ( 1. ) Righteousness . ( 2. ) Peace . ( 3. ) Light or Knowledge . ( 4. ) Liberty with boldness . ( 5. ) A clear Prospect into a future state of Blessedness . ( 6. ) Joy. ( 7. ) Confidence and Glorying in the Lord. And the Latter or the Worship of the Gospel becomes a part of this state of Perfection . ( 1. ) By its being Spiritual . ( 2. ) Easie , as absolutely suited unto the Principles of the New Creature . ( 3. ) In that it is Instructive . ( 4. ) From its Relation unto Christ as the High Priest. ( 5. ) From the Entrance we have therein into the Holy place . In these things consists that state of Perfection which the Church is called unto under the New Testament , which it could never attain by the Levitical Priesthood . This is that Kingdom of God which is not Meat and Drink , but Righteousness and Peace and Joy in the Holy Ghost , Rom. 14. 17. But because these things are of great Importance , although the Particulars are many , I shall briefly consider them all apart . 1. The first thing constituting this Gospel-state of Perfection , is Righteousness . The Introduction of all Imperfection and weakness in the Church was by sin . This made the Law weak , Rom. 8. 3. and Sinners to be without strength , Rom. 5. 7. VVherefore the Reduction of Perfection must in the first place be by Righteousness . This was the great Fundamental Promise of the times of the New Testament , Isa. 60. 21. Psal. 72. 7. Psal. 85. 10 , 11. And this was to be brought in by Christ alone . VVherefore one Name whereby he was Promised unto the Church , was , The Lord our Righteousness , Jer. 23 6. Righteousness of our own we had none , nor could any thing in the whole Creation supply us with the least of its Concerns , with any thing that belongs thereunto : Yet without it must we perish for ever . VVherefore Jehovah himself becomes our Righteousness , that we might say , In Jehovah have we Righteousness and Strength , and that in him all the Seed of Israel might be Justified and Glory , Isa. 45. 25. For by him are all that Believe Justified from all things , from which they could not be Justified by the Law of Moses , Acts 13 39. To this end he brought in Everlasting Righteousness , Dan. 9. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not a Temporary Righteousness suited unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Age of the Church under the Old Covenant , which is often said to be Everlasting in a limited sence ; but that which was for all Ages to make the Church Blessed unto Eternity . So is he made unto us of God Righteousness , 1 Cor. 1. 30. This is the Foundation of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection ; and it was procured for us , by the Lord Christ Offering up himself in Sacrifice as our great High Priest. For we have Redemption through his Blood , even the Forgiveness of Sins , Ephes. 1. 7. God having set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the forgiveness of sins . And this he is in Opposition unto whatever the Law could effect , taking away that Condemnation which issued from a Conjunction of Sin and the Law. For what the Law could not do in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh , and for sin , Condemned sin in the Flesh , that the Righteousness of the Law might be fulfilled in us , Rom. 8. 3 , 4. The end of the Law in the first place , was to be a means and Instrument of Righteousness unto those to whom it was given . But after the entrance of sin it became weak and utterly insufficient unto any such purpose ; for by the deeds of the Law can no Flesh be Justified . VVherefore Christ is become the end of the Law for Righteousness , to every one that Believeth , Rom. 10. 4. And by whomsoever this is denyed , namely , that Christ is our Righteousness , which he cannot be but by the Imputation of his Righteousness unto us , they do virtually overthrow the very Foundation of that state of Perfection which God had designed to bring his Church unto . This the Levitical Priesthood could not effect , for the Reason given in the words following ; For under it the People received the Law. It could do no more but what the Law could do ; but that could not make us Righteous , because it was weak through the Flesh. And by the deeds of the Law no Man can be Justified . It may be said that Believers had this Righteousness under the Levitical Priesthood , or they could not have had a good Report through Faith , namely , this Testimony , That they pleased God. Answ. 1. Our Apostle doth not deny it , yea , he proves it at large by manifold Instances , Chap. 11. that they had it . Only he denies that they had it by virtue of the Levitical Priesthood , or any Duties of the Law. He speaks not of the thing it self , with respect unto the Persons of Believers under the Old Testament , but of the cause and means of it . What they had of this kind was by virtue of another Priesthood , which therefore was to be introduced ; and the other , which could not effect it , was therefore to be removed . He denies not Persection unto Persons under the Levitical Priesthood , but denies that they were made Partakers of it thereby . 2. They had this Righteousness really and as to the Benefits of it , but had it not in that Clearness and Evidence of its Nature , Cause , and Effects , as it is now revealed in the Gospel . Hence although their Interest in it was sufficient to secure their Eternal Concernments , yet they had it not in such a way as was required unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Life . For we know how great a Portion of the perfect state of the Gospel , consists in a clear Apprehension , that Christ is , and how he is our Righteousness , whereon the main of our present Comforts do depend . The great Enquiry of the Souls of Men is how they may have a Righteousness before God. And the clear discovery of the causes of it , of the way and manner how we are made partakers of it , is a great part of the Perfection of the Gospel-state . 3. It was so obscurely represented unto them , as that the Law arose up in a competition with it , or rather against it , in the minds of the Generality of the People . They looked for Righteousness as it were by the works of the Law , Rom. 9. 32. and on this Rock of Offence , this stumbling-stone , they Shipwracked their Eternal Condition , ver . 32 , 33. For whilst they went about to establish their own Righteousness , they submitted not unto the Righteousness of God , Rom. 10. 3. And we may easily apprehend how great a snare this proved unto them . For there is in corrupted Nature such an Opposition and Enmity unto this Righteousness of God in Christ , and the dictates of the Law are so riveted in the Minds of Men by Nature , that now after the full and clear Declaration of it in the Gospel , Men are shifting a thousand ways to set up a Righteousness of their own in the room of it . How strong then must the same Inclination be in them , who had nothing but the Law to Guide them , wherein this Righteousness was wrapt up under many Veils and Coverings . Here therefore at the last , the Body of the People lost themselves , and continue unto this day under the Curse of that Law , which they hoped would Justifie and Save them . 2. Peace is the next thing that belongs unto this Gospel-state of Perfection . The Kingdom of God is Peace , Rom. 14. 17. To lay the Foundation of this Kingdom , the Lord Christ both made peace , and Preached peace , or declared the Nature of the Peace he had made , tendring and communicating of it unto us , Ephes 2. 14 , 17. And this Peace of Evangelical Consummation is three-fold . ( 1. ) With God. ( 2 ) Between Jews and Gentiles . ( 3. In and among our selves . 1. It is Peace with God. This is the first Effect and Fruit of the Righteousness before mentioned , Isa. 32. 17. For being Justified by Faith we have Peace with God , Rom. 5. 1. And hereon depends our Peace in the whole Creation above and below . And if we look into the Promises of the Old Testament concerning the Kingdom of Christ , the greatest part , and the most Eminent of them respect Peace with God and the whole Creation . All things in the Creation were at odds , jarring and interfering continually , upon the entrance of sin . For an Enmity thereby being introduced between God and Man , it extended it self unto all other Creatures that had either dependance on Man , or were subservient Naturally unto his Use , or were put in subjection to him by God , the Lord of all . Hereby were they all cast into a state of Vanity and Bondage which they groan under , and as it were , look out for a Deliverance from , Rom. 8. 20 , 21 , 22 , 23. But in this Gospel-state God designs a Reconciliation of all things , or a reduction of them into their proper Order . For he purposed in himself that in the Dispensation of the fulness of times , he would gather together in One all things in Christ , both which are in Heaven , and which are on Earth , even in him , Ephes. 1. 9 , 10. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned is the same on the matter with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place . God had in his Counsel and Purpose distributed the Times or Ages of the World into several Parts or Seasons , with respect unto his own Works and the Revelation of his mind and will unto Men. See Our Exposition on Chap. 1. ver . 1. Every one of these Parts or Seasons had its particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Dispensation . But there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain time or season , wherein all the rest that were past before , should have their Complement and Perfection . And this Season had its especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Dispensation also . And this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned ; the Peace-making and Reconciliation of all things , by gathering up the scattered , divided , jarring parts of the Creation into One Head even Christ Jesus . And as this Enmity and Disorder entred into the Whole , by the sin of Man ; so the Foundation of this Catholick Peace and Order , from which nothing is excluded but the Serpent and his Seed , must be laid in Peace between God and Man. This therefore God designed in Christ alone , 2 Cor. 5. 30 , 31. The First and Fundamental work of Christ , as the High Priest of the New Covenant , was to make Peace between God and Sinners . And this he did by bringing in of Everlasting Righteousness . So was he Typed by Melchisedec , first King of Righteousness , then King of Peace . For when we were Enemies we were Reconciled unto God by the Death of his Son , Rom. 5. 10. Hence his Name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Peace , Isa. 9 6. Wherefore this Reconciliation and Peace with God , is a great part of this Gospel-perfection . So our Saviour Testifieth , John 14. 27. Peace , saith he , I leave with you , my Peace I give unto you , not as the World giveth , I give unto you let not your Heart be troubled , neither let it be afraid Assured Peace with God delivering the Souls of his Disciples from all Trouble and Fear , is that which he peculiarly bequeathed unto them . And so great a share in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth this Peace with God , and the Consequents of it in Peace with the Residue of the Creation bear , that the Kingdom of Christ is most frequently spoken of under this Notion , Isa. 11. 4 , 5 , 6 , 7 , 8 , 9 , &c. But these things are liable unto a double Objection . For First , Some may complain hereon , Behold our Bones are dried , our hope is lost , we are cut off for our parts . For we cannot attain unto this Peace with God , being Exercised with Fear and Disconsolations all our days , so as that we seem to have no Interest in this Gospel-state . Answ. ( 1. ) Peace is made for all that Believe . ( 2. ) The way of attaining it is laid open unto them , Isa. 27. 5. ( 3. ) Patient abiding in Faith will in due time bring them into this Peace . ( 4. ) It is one thing to have Peace with God , which all Believers have ; another to have the constant sense and comfort of it in their own Souls , which they may want for a Season . Secondly , some say , they are so far from finding Peace with the whole Creation , that on all accounts they meet with great Enmities in the World. Answ. ( 1. ) It is not said that Peace is made for us with Satan or the World , the Serpent and his Seed . This belongs not unto this Perfection . ( 2. ) Whatever troubles we may have with other things , yet in the Issue , they shall all work together for our Good , which is sufficient to constitute a state of Peace . This part of the Perfection of the Church could not be attained by the Levitical Priesthood . For two things belonged thereunto . ( 1. ) That Peace be actually made . ( 2. ) That it be fully declared . So the Apostle expresseth it as it was effected by Christ , Ephes. 2. 14. He is our Peace ; and that ( 1. ) By making Peace , he made Peace , ver . 15 , 16. ( 2. ) By declaring it , ver . 17. He came and Preached Peace . Neither of these could be done by the Levitical Priesthood . Not the first , it could not make Peace , because it could not bring in Righteousness , which is the Cause and Foundation of it , Isa. 32. 17. Rom. 5. 1. Not the second , it could not declare or preach this Peace . For the giving of the Law , with all Tokens of Dread and Severity , with the Curse annexed unto it , was directly contrary hereunto . This therefore was brought in by this better Priesthood alone . 2. Peace between Jews and Gentiles belongs unto this state . For God designed not the erecting of his Kingdom amongst one Party or sort of Mankind . That it should be otherwise , that the Gentiles should become the Children of Abraham , and be made Heirs of the Promise , was a great Mystery under the Old Testament , Ephes. 3. 4 , 5 , 6. And we know how slow the Disciples of Christ himself were in the receiving and understanding hereof . But evident it is , that this was God's design from the giving of the first Promise , and we see now in the light of the Gospel that he gave many intimations of it unto the Church of Old , with respect whereunto the Veil abideth on the minds of the Jews unto this day . Wherefore without this Peace also , the perfect state of the Church aimed at could not be attained . But this could never have been brought about by the Livitical Priesthood and Law. For they were indeed the principal Occasion of the Distance between them , and the means of the continuance of their Disagreement . And that which the Jews thought to have been the principal Advantage and Priviledge of Abraham in his Posterity , was that which whilst it continued , kept him from the actual Possession of his greatest Glory in being the Heir of the World , and a Father of a Multitude of Nations . Nor whilst that Priesthood was standing , could Japhet be perswaded to dwell in the Tents of Shem. Hence this Peace was so far from being the Effect of the Levitical Priesthood and the Law , as that it could not be introduced and established until they were both taken out of the way , as our Apostle expressely declares , Ephes. 2. 14 , 15 , 16. The last Issue of this contest came unto these two Heads . ( 1. ) Whether the Gentiles should at all be called unto the Faith of the Gospel . ( 2. ) Whether being Called , they should be obliged unto the Observation of the Law of Moses . The first fell out among the Apostles themselves , but quickly determined by our Lord Jesus Christ unto their Joy and Satisfaction . And this he did two ways . ( 1. ) By sending Peter to Preach the Gospel unto Cornelius , and therein bestowing the Holy Ghost on them that did Believe , Acts 10. 14 , 17 , 45 , 46 , 47. Chap. 11. 17 , 18. ( 2. ) By giving Paul an open full Commission to go to the Gentiles and Preach the Gospel unto them , Acts 22. 22. Chap. 26. 15 , 16 , 17 , 18. Here the Body of the People of the Jews fell off with rage and madness . But the other part of the Controversie was of longer continuance . The Jews finding that the Gentiles were by the Gospel brought so near unto them , as to turn from Dumb Idols unto God , and to receive the Promise no less than themselves , would by all means have brought them over unto the Obedience of the Law of Moses also . This Yoke the Gentiles being greatly afraid of , were in no small perplexity of Mind what to do . The Gospel they were resolved to embrace , but were very unwilling to take on them the Yoke of the Law. Wherefore the Holy Ghost in the Apostles , at length puts an issue unto this Difference also , and lets the Church know , that indeed the Wall of Partition was broken down , the Law of Commandments contained in Ordinances was taken away , and that the Gentiles were not to be Obliged unto the Observation of it , which they greatly rejoyced in , Acts 15. 31. Other way there was none for the Reconciliation of those Parties , who had been at so long and so great a variance . It will be said that we yet see a variance between Jews and Gentiles continued all the World over ; and they are in all places mutually an Abomination unto each other . And it is true it is so , and is likely so to continue . For there is no Remedy that can be so effectual to heal a Distemper , or make up a Fracture , as that it will work its Cure without Use or Application . The Gospel is not at all concerned in what state and condition Men are who reject it , and refuse to believe it . They may still live in Enmity and Malice , hateful and hating one another . But where it is believed , embraced , and submitted unto , there an absolute end is put unto all Difference or Enmity between Jews and Gentiles , as such , seeing all are made One in Christ. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs only unto them who do Obey the Gospel . 3. Peace among our selves , that is , among Believers , doth also belong hereunto . There was Peace and Brotherly Love required under the Law. But no Duty receiveth a greater Improvement under the Gospel . The Purchase of it by the Blood of Christ , his Prayer for it , the new Motives added unto it , the communication of it as the Legacy of Christ among his Disciples , with the especial Ends and Duties of it , do constitute it a part of the perfect state of the Church under the Gospel . 3. The third thing wherein this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection doth consist , is Spiritual Light and Knowledge , with respect unto the Mysteries of the Wisdome and Grace of God. God had designed for the Church a Measure of Spiritual light and knowledge which was not attainable under the Law , which is the Subject of that great Promise , Jer. 31. 34. whose Accomplishment is declared , 1 John 2. 27. And there are three things which concur unto the Constitution of this Priviledge . 1. The Principal Revealer of the mind and will of God. Under the Law God made use of the Ministry of Men unto this purpose , as of Moses , and the Prophets . And he employed also , both in the Erection of the Church-state , and in sundry particulars afterwards the Ministry of Angels , as our Apostle declares , Chap. 2. 2. And in some sence that state was thereby put in Subjection unto Angels , ver . 5. But this Ministry , the Dispensation of light and knowledge thereby , could not render it compleat ; yea , it was an Argument of the Darkness and Bondage under which it was . For there was yet one greater than they all , and above them all , one more intimately acquainted with God and all the Counsels of his will , by whom he would speak forth his mind , Deut. 18. 18 , 19. This was the Son of God himself , without whose immediate Ministry the consummation of the Church-state could not be attained . This consideration our Apostle insists upon at large in the first Chapter and the beginning of the second , concluding from thence the Preeminence of the Evangelical state above the Legal . The especial Nature whereof We have declared in the Exposition of those places . A most eminent Priviledge this was , yea , the highest outward Priviledge that the Church is capable of , and eminently concurs unto its Perfection . For whether we consider the Dignity of his Person , or the perfect Knowledge and Comprehension that he had of the whole Counsel of God , and the Mysteries of his Grace , it incomparably exalts the Church-state above that of Old , whence our Apostle draws many Arguments unto the necessity of our Obedience , above what they were urged withal . See Chap. 2. 2 , 3. Chap. 12. 25. And this full Revelation of his Counsels by the Ministry of his Son , God did reserve partly that he might have a Preeminence in all things , and partly because none other either did or could comprehend the Mysteries of it as it was now to be Revealed . See John 1. 18. 2. The matter or things themselves revealed . There was under the Levitical Priesthood a shadow of good things to come , but no perfect Image or compleat delineation of them , Chap. 10. 1. They had the first Promise , and the enlargements of it unto Abraham and David . Sundry Expositions were also added unto them , relating unto the manner of their Accomplishment . And many Intimations were given of the Grace of God thereby . But all this was done so darkly , so obscurely , so wrapped up in Types , Shadows , Figures , and Allegories , as that no Perfection of light or knowledge was to be obtained . The Mystery of them continued still hid in God , Ephes. 3. 9. Hence are the Doctrines concerning them called Parables and dark Sayings , Psal. 78. 2. Neither did the Prophets themselves see into the depth of their own Predictions , 1 Pet. 1. 11 , 12. Hence the Believing Church waited with earnest expectation , until the day should break , and the shadows should flee away , Cant. 2. 17. Chap. 4. 6. They longed for the breaking forth of that glorious Light , which the Son of God was to bring , attending in the mean time unto the Word of Prophecy , which was as the light of a Candle unto them shining in a dark place . They lived on that great Promise , Mal. 4. 2. They expected Righteousness , Light , and Grace , but knew not the way of them . Thence their Prophets , Righteous Men , and Kings desired to see the things of the Gospel , and saw them not , Mat. 13. 17. Luke 10. 24. And therefore John the Baptist , who was greater than any of the Prophets because he saw and owned the Son of God as come in the Flesh , which they desired to see , and saw not ; yet living and dying under the Levitical Priesthood , not seeing Life and Immortality brought to light by the the Gospel , the least in the Kingdom of God is greater than he in Spiritual knowledge . Wherefore it belonged unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perfect state of the Church , that there should be a full and plain Revelation and Declaration made of the whole Counsel of God , of the Mystery of his Will and Grace , as the end of those things which were to be done away . And this is done in the Gospel under that New Priesthood which was to be introduced . Nor without this Priesthood could it be so made . For the principal part of the Mystery of God depends on , consists in the Discharge of the Office of that Priesthood . They do so on his Oblation and Intercession , the Attonement made for Sin , and the bringing in of everlasting Righteousness thereby . The plain Revelation of these things which could not be made before their actual Accomplishment is a great part of this Gospel-perfection . This the Apostle disputes at large , 2 Cor. 3. from ver . 7. to the end of the Chapter . 3. The inward Spiritual Light of the minds of Believers enabling them to discern the mind of God , and the Mysteries of his Will as revealed , doth also belong unto this part of the Perfection of the Gospel Church-state . This was promised under the Old Testament , Isa. 11. 9. Chap. 54. 13. Jer. 31. 34. And although it was enjoyed by the Saints of Old , yet was it so in a very small measure and low degree , in comparison of what it is now after the plentiful Effusion of the Spirit . See 1 Cor. 2. 11 , 12. This is that which is prayed for , Ephes. 1. 17 , 18 , 19. Chap 3. 18 , 19. VVherefore this Head of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection intended consists in three things . ( 1. ) The Personal Ministry of Christ in the Preaching of the Gospel , or Declaration of the Mystery of the VVisdom and Grace of God in himself . ( 2. ) The Dispensation or Mission of the Holy Ghost to reveal and fully make known the same Mystery by the Apostles and Prophets of the New Testament , Ephes. 3. 5. ( 3. ) In the Effectual Illumination of the Minds of them that do Believe , enabling them Spiritually to discern the Mysteries so revealed , every one according to the measure of his gift and grace . See concerning it , 1 Pet. 2. 9. Ephes. 3. 17 , 18 , 19. Chap. 5. 8. Fourthly , There belongs unto this Perfection that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Liberty and Boldness which Believers have in their Approaches unto God. This is frequently mentioned as an especial Priviledge and Advantage of the Gospel-state , Ephes. 3. 12. Heb. 3. 6. Chap. 4. 16. Chap. 10. 19 , 35. 1 John 3. 21. Chap. 4 , 17. Chap. 5. 14. And on the contrary , the state under the Levitical Priesthood is described as a state of Fear and Bondage that is comparatively , Rom. 8. 15. 2 Tim. 1. 7. Heb. 2. 15. And this Bondage or Fear arose from sundry Causes inseparable from that Priesthood and the Administrations of it . As , 1. From the Dreadful manner of giving the Law. This filled the whole People with Terror and Amazement . Upon the Administration of the Spirit by the Gospel Believers do immediately cry , Abba Father , Rom. 8. 16. Gal 4 6. They have the Liberty and Boldness to draw nigh unto God , and to call him Father . But there was such an Administration of a Spirit of Dread and Terror in the giving of the Law , as that the People were not able to bear the Approaches of God unto them , nor the thought of an Access unto him . And therefore they desired that all things for the future might be Transacted by an Internuncius , one that might go between God and them whilst they kept at their distance , Deut. 5. 23 , 24 , 25 , 26 , 27. VVhen any first hear the Law , they are afraid of God , and desire nothing more than not to come near him . They would be saved by a distance from him . VVhen any first hear the Gospel , that is , so as to believe it , their Hearts are opened with Love to God , and all their desire is , to be near unto him , to draw nigh unto his Throne . Hence it is called the Joyful sound . Nothing can be more opposite than these two frames . And this Spirit of Fear and Dread thus first given out in the giving of the Law , was communicated unto them in all their Generations , whilst the Levitical Priesthood continued . For as there was nothing to remove it , so it self was one of the Ordinances provided for its continuance . This are we now wholly delivered from . See Chap. 12. 18 , 19 , 20 , 21. 2. It arose from the Revelation of the Sanction of the Law in the Curse . Hereby principally the Law gendered unto Bondage , Gal. 4. 25. For all the People were in some sence put under the Curse ; namely , so far as they would seek for Righteousness by the Works of the Law. So saith our Apostle , As many as are of the Works of the Law are under the Curse , Gal. 3. 10. This Curse was plainly and openly denounced as due to the breach of the Law , as our Apostle adds ; It is written , Cursed is every one who continueth not in all things which are written in the Book of the Law to do them . And all their Capital Punishments were Representations thereof . This could not but take a deep impression on their minds , and render them obnoxious unto Bondage . Hence although on the account of the Promise they were Heirs , yet by the Law they were made as Servants , and kept in Fear , Gal. 4. 1. Neither had they such a Prospect into the Nature & Signification of their Types as to set them at perfect Liberty from this cause of dread . For as there was a veil on the Face of Moses , that is , all the Revelations of the Mind and Will of God by him , were veiled with Types and Shadows ; so there was a veil on their Hearts also in the weakness of their Spiritual light , that they could not look stedfastly unto the End of that which is abolished , 2 Cor. 3. 13. that is , unto him , who is the end of the Law for Righteousness unto them that do Believe , Rom. 10. 4. It was therefore impossible but that their Minds must Ordinarily be filled with Anxiety and Fear . But there is now no more Curse in the Gospel-state , Rev. 22. 2. The Curse abideth only on the Serpent and his Seed , Isa. 65. 25. The Blessing of the Promise doth wholly possess the place of it , Gal. 3. 13 , 14. Only they who will choose still to be under the Law , by living in the sins that it condemneth , or seeking for Righteousness by the works which it commands , are under the Curse . 3. Under the Levitical Priesthood , even their Holy Worship was so appointed and Ordered , as to keep them partly in Fear , and partly at a Distance from the Presence of God. The continual Multiplication of their Sacrifices , one day after another , one week after another , one moneth after another , one year after another , taught them , that by them all there was not an end made of sin , nor Everlasting Righteousness brought in by any of them . This Argument our Apostle makes use of to this purpose , Chap. 10. 1. The Law , saith he , could never by those Sacrifices which they Offered , Year by Year continually , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bring the Worshippers unto this Perfection . And he gives this Reason for it , namely , because they had still a Conscience of Sin , that is , a Conscience condemning them for sin , and therefore there was a Remembrance made of sin again every Year , ver . 2 , 3. Hereby they were kept in Dread and Fear . And in their Worship they were minded of nothing so much as their Distance from God , and that they had not as yet a Right to an immediate Access unto him . For they were not so much as once to come into the Holyest , where were the Pledges and Tokens of Gods Presence . And the Prohibitions of their Approaches unto God were attended with such severe Penalties , that the People cryed out they were not able to bear them , Numb . 17. 12 , 13. which Peter reflects upon , Acts 15. 10. The Holy Ghost thereby signifying that the way into the Holyest of all was not made manifest whilst the first Tabernacle was standing , Chap 9. 8. No Man had yet Right to enter into it with boldness , which Believers now have , Chap. 10. 19 , 20. 4. God had designed the whole Dispensation of the Law under that Priesthood unto this very End , that it should give the People neither Rest nor Liberty , but press and urge them to be looking after their full Relief in the Promised Seed , Gal. 4. 1 , 2. Chap. 3. 24. It pressed them with a sense of sin , with a Yoke of Ceremonious Observances , presenting them with the Hand-writing of Ordinances which was against them , Col. 2. 14. It urged their Consciences not to seek after Rest in or by that state . Here could be no Perfection , because there could be no Liberty . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Boldness we speak of , is opposed unto all these causes of Bondage and Fear . It was not the Design of God always to keep the Church in a state of Non-age , and under School-Masiers ; he had appointed to set it at Liberty in the fulness of time , to take his Children nearer unto him , to give them greater Evidences of his Love , greater Assurances of the Eternal Inheritance , and the use of more Liberty and Boldness in his Presence . But what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel is , wherein it doth consist , what is included in it , what freedom of Spirit , what liberty of Speech , what Right of Access , and Boldness of Approach unto God , Built upon the removal of the Law , the communication of the Spirit , the way made into the Holyest by the Blood of Christ , with other concernments of it , Constitutive of Gospel-perfection , I have already in part declared in Our Exposition on Chap. 3. ver . 5. and must , if God please , yet more largely insist upon it , on Chap. 10th . so that I shall not here further speak unto it . 5. A clear fore-sight into a Blessed estate of Immortality and Glory , with unquestionable Evidences and Pledges , giving Assurance of it , belongs also to this Consummation . Death was Originally threatned as the final End and Issue of sin . And the Evidence hereof was received under the Levitical Priesthood in the Curse of the Law. There was indeed a Remedy provided against its Eternal Prevalency , in the first Promise . For whereas Death comprised all the Evil that was come , or was to come on Man for Sin ; In the day thou eatest thereof thou soal die : The Promise contained the means of deliverance from it , or it was no Promise , tendred no Relief unto Man in the state whereinto he was fallen . But the People under the Law could see but little into the manner and way of its Accomplishment , nor had they received any Pledge of it , in any one that was dead and lived again so as to die no more . Wherefore their Apprehensions of this deliverance were dark , and attended with much fear , which rendred them obnoxious unto Bondage . See the Exposition on Chap. 2. 14. where we have declared the dreadful Apprehensions of the Jews concerning Death , received by Tradition from their Fathers . They could not look through the dark shades of Death into Light , Immortality , and Glory . See the two-fold Spirit of the Old and New Testament , with respect unto the Apprehensions of Death expressed ; the one Job 10. 21 , 22. the other 2 Cor. 5. 1 , 2 , 3 , 4. But there is nothing more needful unto the perfect state of the Church . Suppose it endowed with all possible Priviledges in this World , yet if it have not a clear view and prospect , with a Blessed assurance of Immortality and Glory after Death , its condition will be dark and uncomfortable . And as this could not be done without bringing in of another Priesthood , so by that of Christs it is accomplished . For , 1. He himself died as our High Priest. He entred into the devouring Jaws of Death , and that as it was threatned in the Curse . And now is the Trial to be made . If he who thus ventured on Death as threatned in the Curse , and that for us , be swallowed up by it , or detained by its Power and Pains , there is a certain end of all our Hopes . Whatever we may arrive unto in this World , Death will convey us over into eternal Ruine . But if he brake through its Power , have the pains of it removed from him , do swallow it up into Victory , and rise Triumphantly into Immortality and Glory , then is our entrance into them also even by and after Death secured . And in the Resurrection of Christ the Church had the first unquestionable Evidence that Death might be Conquered , that it and the Curse might be separated , that there might be a free passage through it into Life and Immortality . These things Originally and in the first Covenant were inconsistent , nor was the Reconciliation of them evident under the Levitical Priesthood . But hereby was the Veil rent from top to bottom , and the most Holy place not made with hands laid open unto Believers . See Isa. 25. 7 , 8. 2. As by his Death , Resurrection , and entrance into Glory He gave a Pledge , Example , and Evidence unto the Church of that in his own Person , which he had designed for it ; so the Grounds of it were laid in the Expiatory Sacrifice which he Offered , whereby he took away the Curse from Death : There was such a close Conjunction between Death and the Curse , such a Combination between Sin , the Law , and Death , that the breaking of that Conjunction , and the dissolving of that Combination was the greatest Effect of Divine Wisdom and Grace , which our Apostle so Triumpheth in , 1 Cor. 15. 54 , 55 , 56 , 57. This could no otherwise be brought about , but by his being made a Curse in Death , or bearing the Curse which was in Death , in our stead , Gal. 3. 13. 3. He hath clearly declared unto the utmost of our Capacities in this World that future state of Blessedness and Glory , which he will lead all his Disciples into . All the concernments hereof under the Levitical Priesthood , were represented only under the obscure Types and Shadows of Earthly things . But he hath abolished Death , and brought Life and Immortality to light through the Gospel , 2 Tim. 1. 10. He destroyed and abolished him who had the Power of Death , in taking away the Curse from it , Chap. 2. 14. And he abolished Death it self in the removal of those dark shades which it cast on Immortality and Eternal Life ; and hath opened an abundant entrance into the Kingdom of God and Glory . He hath unveiled the uncreated Beauties of the King of Glory , and opened the Everlasting Doors , to give an insight into those Mansions of Rest , Peace , and Blessedness which are prepared for Believers in the Everlasting Enjoyment of God. And these things constitute no small part of that consummate state of the Church which God designed , and which the Levitical Priesthood could no way effect . 6 There is also an especial Joy belonging unto this state . For this Kingdom of God is Righteousness , and Peace , and Joy in the Holy Ghost . Neither was this attainable by the Levitical Priesthood . Indeed many of the Saints of the Old Testament did greatly Rejoyce in the Lord , and had the Joy of his Salvation abiding with them . See Psal. 51. 12. Isa. 25. 9. Hab. 3. 17 , 18. But they had it not by virtue of the Levitical Priesthood . Isaiah tells us that the ground of it was the swallowing up of Death in Victory , ver . 8. which was no otherwise to be done , but by the Death and Resurrection of Christ. It was by an Influence of Efficacy from the Priesthood that was to be introduced , that they had their Joy : Whence Abraham saw the Day of Christ , and Rejoyced to see it . The Prospect of the Day of Christ was the sole Foundation of all their Spiritual Joy , that was purely so . But as unto their own present state , they were allowed and called to Rejoyce in the abundance of Temporal things ; though the Psalmist in a Spirit of Prophecy , prefers the Joy arising from the light of God's Countenance in Christ , above all of that sort , Psal. 4 6 , 7. But ordinarily their Joy was mixed and allayed with a respect unto Temporal things . See Lev. 23. 39 , 40 , 41. Deut. 22. 11 , 12 , 18. Chap. 16. 11. 27. 7. This was the end of their Annual Festivals . And those who would introduce such Festival Rejoycings into the Gospel-state , do so far degenerate into Judaisme , as preferring their Natural Joy in the outward manner of Expression , before the Spiritual ineffable Joys of the Gospel . This it is that belongs unto the state thereof ; such a Joy in the Lord , as carrieth Believers with an Holy Triumph through every condition , even when all outward causes of Joy do fail and cease . A Joy it is unspeakable and full of Glory , 1 Pet. 1. 8. See John 5. 11. Rom. 15. 13. Jude 24. It is that inexpressible Satisfaction which is wrought in the minds of Believers by the Holy Ghost , from an Evidence of their Interest in the Love of God by Christ , with all the Fruits of it present and to come , with a Spiritual Sense and Experience of their Value , Worth , and Excellency . This gives the Soul a quiet Repose in all its Trials , Refreshment when it is weary , Peace in Trouble , and the highest Satisfaction in the hardest things that are to be undergone for the Profession of the Name of Christ , Rom. 5. 1 , 2 , 3 , 4 , 5. 7. Confidence and Glorying in the Lord is also a part of this Perfection . This is the Flowring , or the Effect and Fruit of Joy ; a readiness unto , and the way whereby we do express it . One great Design of the Gospel is to exclude all Boasting , all Glorying in any thing of self in Religion , Rom. 3. 27. It is by the Gospel and the Law of Faith therein that Men are taught not to boast or glory , neither in outward Priviledges , nor in Moral Duties . See Phil. 3. 5 , 6 , 7 , 8 , 9. Rom. 3. 27 , 28. Chap. 4. 2. What then , is there no Glorying left us in the Profession of the Gospel , no Triumph , no Exultation of Spirit , but we must always be sad and cast down , at best stand but on even terms with our Oppositions , and never rejoyce over them ? Yes , there is a greater and more excellent Glorying introduced , than the Heart of Man on any other Account is capable of . But God hath so Ordered all things now , that no Flesh should Glory in his Presence , but that he who gloryeth , should glory in the Lord , 1 Cor. 1. 29 , 31. And what is the Reason or Foundation hereof ? It is this alone , That we are in Christ Jesus , who of God is made unto us Wisdom , and Righteousness , and Sanctification , and Redemption , ver . 30. So it was promised of Old ; that in the Lord , that is , the Lord our Righteousness , all the Seed of Israel should be Justified and Glory , Isa. 45. 25. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have opened on Chap. 3. 6 , 14. whither the Reader is referred . It is that Triumphant Exultation of Spirit which ariseth in Believers , from their absolute proferring their Interest in Heavenly things above things present , so as to contemn and despise whatever is contrary thereunto , however tendred in a way of Allurement or Rage . In these things and others of the like Nature and Kind , consists that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Consummation of the state of the Church as to the Persons of the Worshippers , which the Apostle denies to have been attainable by or under the Levitical Priesthood . The Arguments wherewith he confirms his Assertion ensue in the Verses following , where they must be farther considered . But we may not proceed without some Observations for our own Edification in this matter . Observ. 1. An Interest in the Gospel consisteth not in an outward Profession of it , but in a real participation of those things wherein the Perfection of its state doth consist . Men may have a form of Godliness , and be utter strangers to the Power of it . Multitudes in all Ages have made , and do make a Profession of the Gospel , who yet have no Experience in themselves of the real Benefits and Advantages wherewith it is accompanied . All that they obtain hereby is but to deceive their Souls into eternal Ruine . For they live in some kind of Expectation , that in another World they shall obtain Rest and Blessedness and Glory by it . But the Gospel will do nothing for them hereafter in things Eternal , who are not here Partakers of its Power and Fruits in things Spiritual . Observ. 2. The Preeminence of the Gospel-state above the Legal is Spiritual and undiscernable unto a Carnal Eye . For ( 1. ) It is evident that the Principal Design of the Apostle in all these Discourses is , to prove the Excellency of the state of the Church under the New Testament , in its Faith , Liberty , and Worship , above that of the Church under the Old. And ( 2. ) That he doth not in any of them produce instances of outward Pomp , Ceremonies , or visible Glory , in the confirmation of his Assertion . He grants all the outward Institutions and Ordinances of the Law , insisting on them , their Use , and Signification in particular ; but he opposeth not unto them any outward visible glory in Gospel-Administrations . ( 3. ) 2 Cor. 3. He expressely compares those two Administrations of the Law and the Gospel as unto their Excellency and Glory . And first , he acknowledgeth that the Administration of the law , in the Institution and Celebration of it , was glorious , v. 9 , 10 , 11. But withal he adds , that it had no Glory in comparison with that under the New Testament , which doth far excel it . Wherein then doth this Glory consist ? He tells us it doth so in this , in that it is the Administration of the Spirit , ver . 8. How shall not the Administration of the Spirit be rather Glorious ? He doth not resolve it into outward Order , the Beauty and Pomp of Ceremonies and Ordinances . In this alone it doth consist , in that all the whole Dispensation of it is carried on by the Grace and Gifts of the Spirit ; and that they are also Administred thereby . This , saith he , is Glory and Liberty , such as excel all the glories of Old Administrations . ( 4. ) In this place he sums it up all in this , that the Perfection we have treated of was effected by the Gospel , and could not be so by the Levitical Priesthood and the whole Law of Commandments contained in Ordinances . In these Spiritual things therefore are we to seek after the glory of the Gospel , and its Preeminence above the Law. And those who suppose they render the Dispensation of the Gospel glorious by vying with the Law in Ceremonies and an external Pomp of Worship , as doth the Church of Rome , do wholly cross his Design . And therefore , Secondly , This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection respects the Worship of the Gospel as well as the Persons of the Worshippers , and the Grace whereof they are made Partakers . God had designed the Church unto a more perfect state in point of Worship , than it was capable of under the Levitical Priesthood . Nor indeed could any Man reasonably think , or wisely judge , that he intended the Institutions of the Law , as the compleat ultimate Worship and Service that he would require or appoint in this VVorld , seeing our Natures , as renewed by Grace , are capable of that which is more Spiritual and Sublime . For , 1. They were in their Nature Carnal , as our Apostle declares , ver . 16. and Chap. 9. 10. The Subject of them all , the means of their Celebration were Carnal things , beneath those pure Spiritual Acts of the Mind and Soul , which are of a more Noble Nature . They consisted in Meats and Drinks , the Blood of Bulls and Goats , the Observation of Moons and Festivals , in a Temple made of Wood and Stone , Gold and Silver , things Carnal , perishing , and transitory . Certainly God , who is a Spirit , and will be VVorshipped in Spirit and in Truth , designed at one time or other a VVorship more suited unto his own Nature , though the Imposition of these things on the Church for a Season , was Necessary . And as they were Carnal , so they might be exactly performed by Men of Carnal Minds , and were so for the most part ; in which respect God himself speaks often with a great undervaluation of them : See Psal. 50. 8 , 9 , 10 , 11 , 12 , 13. Isa. 1. 11 , 12 , 13. Had not he designed the Renovation of our Natures into his own Image , a new Creation of them by Jesus Christ , this Carnal Worship might have sufficed , and would have been the best we are capable of . But to suppose that he should endow Men , as he doth by Christ , with a new Spiritual Supernatural Principle , enabling them unto a more sublime and Spiritual Worship , it cannot be imagined that he would always bind them up unto those Carnal Ordinances in their Religious Service . And the Reason is , because they were not a meet and sufficient means for the exercise of that New Principle of Faith and Love which he bestows on Believers by Jesus Christ. Yea , to burden them with Carnal Observances , is a most effectual way to take them off from its Exercise in his Service . And so it is at this day , where-ever there is a Multiplication of outward Services and Observances , the Minds of Men are so taken up with the Bodily Exercise about them , as that they cannot attend unto the pure internal Actings of Faith and Love. 2. What by their Number , and what by their Nature , and the manner of exacting of them , they were made a Yoke which the People were never able to bear with any Joy or Satisfaction , Acts 15. 10. And this Yoke lay partly in the first place on their Consciences or the inner Man. And it consisted principally in two things . ( 1. ) The multitude of Ceremonies and Institutions did perplex them , and gave them no rest . Seeing which way soever they turned themselves one Precept or other , positive or negative , touch not , taste not , handle not , was upon them . ( 2. ) The Veil that was on them , as to their Use , Meaning , and End , increased the trouble of this Yoke . They could not see unto the End of the things that were to be done away , because of the veil , nor could apprehend fully the Reason of what they did . And it may be easily conceived how great a Yoke it was to be bound unto the strict Observation of such Rites and Ceremonies in Worship ; yea , that the whole of their VVorship should consist in such things , as those who made use of them did not understand the End and Meaning of them . And ( 2. ) It lay on their Persons from the manner of their Imposition ; as they were tyed up unto Days , Times , and Hours , so their Transgression or Disobedience made them obnoxious to all sorts of Punishments and Excision it self . For they were all bound upon them with a Curse ; whence every Transgression and Disobedience received a just Recompence of Reward , Chap. 2. 2. For he that despised Moses Law died without Mercy , Chap. 10. 28. which they complained of , Numb . 17. 12 , 13. This put them on continual scrupulous Fears , with endless Inventions of their own to secure themselves from the guilt of such Transgressions . Hence the Religion of the Jews at present is become a Monstrous confused heap of vain Inventions and scrupulous Observances of their own , to secure themselves , as they suppose , from transgressing any of those which God had given them . Take any one Institution of the Law , and consider what is the Exposition they give of it in their Mishna , by their Oral Tradition , and it will display the Fear and Bondage they are in , though the Remedy be worse than the Disease . Yea , by all their Inventions they did but increase that which they endeavoured to avoid . For they have brought things unto that pass among them , that it is impossible that any one of them should have Satisfaction in his Conscience that he hath aright observed any of Gods Institutions , although he should suppose that he required nothing of him but the outward performance of them . 3. Their Instructive Efficacy , which is the Principal End of the Ordinances of Divine VVorship was weak , and no way answered the Power and Evidence of Gospel-Institutions , Chap. 10. 1. Therefore was the way of Teaching by them intricate , and the way of Learning difficult . Hence is that difference which is put between the Teachings under the Old Testament and the New. For now it is Promised that Men shall not teach every Man his Brother , and every Man his Neighbour , saying , know the Lord , as it was of Old. The means of Instruction were so dark and cloudy , and having only a shadow of the things themselves that were to be taught , and not the very Image of them , that it was needful that they should be continually incalcated to keep up the knowledge of the very Rudiments of Religion . Besides , they had many Ordinances , Rites , and Ceremonies imposed on them to increase their Yoke , whereof they understood nothing but only that it was the Soveraign pleasure and will of God , that they should Observe them , though they understood not of what Use they were : And they were Obliged unto no less an exact Observance of them , than they were unto that of those which were the clearest and most lightsome . The best Direction they had from them and by them was , that indeed there was nothing in them , that is , in their Nature or proper Efficacy , to produce or procure those good things which they looked for through them , but only pointed unto what was to come . VVherefore they knew that although they Exercised themselves in them with Diligence all their Days , yet by virtue of them they could never attain what they aimed at ; only there was something signified by them , and afterwards to be introduced , that was Efficacious of what they looked after . Now unto the strict Observation of these things were the People obliged under the most severe Penalties , and that all the days of their Lives . And this increased their Bondage . God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience , helping them to adore that Soveraignty and Wisdom which they believed in all his Institutions . And he gave unto them really the Benefits of the good things that were for to come , and that were prefigured by their Services . But the state wherein they were by reason of these things was a state of Bondage . Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood . For it was it self the principal cause of all these Burdens and Grievances , in that the Administration of all Sacred things was committed thereunto . The Apostle takes it here for granted , that God designed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or state of Perfection unto the Church ; and that as unto its Worship as well as unto its Faith and Obedience . We find by the Event that it answered not the Divine VVisdom and Goodness to bind up the Church during its whole Sojourning in this VVorld , unto a VVorship so Carnal , Burdensome , so imperfect , so unsuited to express his Grace and Kindness towards it , or its sense thereof . And who can but pity the woeful condition of the present Jews , who can conceive of no greater Blessedness than the Restauration of this burdensome Service . So true is it what the Apostle says , the Vail is upon them unto this present day , yea , Blindness is on their minds that they can see no Beauty but only in things Carnal , and like their fore-fathers who preferred the Bondage of Egypt because of their Flesh-pots , before all the Liberty and Blessings of Canaan ; so do they their old Bondage-state , because of some Temporal Advantages it was attended withal , before the glorious Liberty of the Sons of God. In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection . By Gospel-worship , I understand the whole Way and Order of that Solemn VVorship of God , which the Lord Christ hath Commanded to be observed in his Churches , with all the Ordinances and Institutions of it ; and all the private Worship of Believers , in their whole Access unto God. The Internal Glory and Dignity of this Worship must be referred unto its proper place , which is Chap. 10. 19 , 20 , 21 , 22. Here I shall only mention some few things , wherein its Excellency consists in opposition unto the defects of that under the Law , on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat . 1. It is Spiritual , which is the Subject of the Apostle's Discourse , 2 Cor. 3. 6 , 7 , 8 , 9 , &c. And it is so on a two-fold Account . ( 1. ) In that it is suited unto the Nature of God , so as that thereby he is glorified as God. For God is a Spirit , and will be Worshipped in Spirit , which our Saviour asserts to belong unto the Gospel-state , in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law , John 4. 21 , 22 , 23. So is it opposed unto the old Worship as it was Carnal . It was that which in and by it self , answered not the Nature of God , though Commanded for a Season . See Psal. 50. ver . 8 , 9 , 10 , 11 , 12 , 13 , 14. ( 2. ) Because it is performed meerly by the Aids , Supplies , and Assistances of the Spirit , as it hath been at large proved elsewhere . 2. It is easie and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances . That so are all the Commands of Christ unto Believers , the whole System of his Precepts , whether for Moral Obedience or Worship , himself declares . Take my Yoke upon you , saith he , and learn of me , for I am meek and lowly in Heart , and ye shall find Rest unto your Souls ; for my Yoke is easie , and my Burden is light , Mat. 11. 29 , 30. So the Apostle tells us , that his Commandments are not grievous , 1 John 5. 3. But yet concerning this Ease of Gospel-worship , some things must be observed . 1. As to the Persons unto whom it is so easie and pleasant ; and it is so only unto them , who being weary and heavy laden do come unto Christ , that they may have Rest , and do learn of him ; that is , unto convinced , humbled , converted Sinners that do Believe in him . Unto all other who on meer Convictions , or by other means do take it upon them , it proves an insupportable Burden , and that which they cannot endure to be obliged unto . Hence the Generality of Men , although Professing the Christian Religion , are quickly weary of Evangelical worship , and do find out endless Inventions of their own , wherewith they are better satisfied in their Divine Services . Therefore have they multiplyed Ceremonies , fond Superstitions , and down-right Idolatries , which they prefer before the Purity and Simplicity of the VVorship of the Gospel , as it is in the Church of Rome . And the Reason hereof is , that Enmity which is in their Minds against the Spiritual things represented and exhibited in that VVorship . For there being so near an Alliance between those things and this VVorship , they that hate the one , cannot but despise the other . Men of unspiritual Minds cannot delight in Spiritual VVorship . It is therefore 2. Easie unto Believers , on the Account of that Principle wherewith they are acted in all Divine things . This is the New Nature , or New Creature in them , wherein their Spiritual life doth consist . By this they delight in all Spiritual things in the inner Man , because they are cognate and suitable thereunto . Weariness may be upon the Flesh , but the Spirit will be willing . For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction , and unto all the means of its Conjunction unto them and Union with them ; so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things , which are its proper object ; and therewithal unto the ways and means of Conjunction with them and Union unto them . And this is the proper Life and Effect of Evangelical VVorship . It is the means whereby Grace in the Soul is conjoyned and united unto Grace in the VVord and Promises , which renders it easie and pleasant unto Believers , so that they delight to be Exercised therein . 3. The constant Aid they have in and for its performance if they be not wanting unto themselves , doth entitle it unto this Property . The Institution of Gospel-worship is accompanied with the Administration of the Spirit , Isa. 59. 21. and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , helpeth and assisteth in all the worship of it , as was intimated before . 4. The Benefit which they receive by it renders it easie and pleasant unto them . For all the Ordinances of Evangelical-worship are of that Nature , and appointed of God unto that End , so as to excite , increase , and strengthen Grace in the worshippers , as also to convey and exhibit a sense of the Love and Favour of God unto their Souls . And in these two things consists the Principal Interest of all Believers in this world , nor have they any design in competition with that of increasing in them . Finding therefore how by the diligent Attendance unto this Worship they thrive in both parts of their Interest , it cannot but be pleasant unto them . 5. The Outward Rites of it are few , lightsome , easie to be observed , without scrupulous tormenting fears , nor such as by attendance unto Bodily Services do divert the Mind from that Communion with God which they are a means of . Thirdly , It is Instructive , and that with clearness and evidence of the things which we are to know and learn. This was a great part of the Imperfection of Legal Institutions , that they taught the things which they signified and represented Obscurely , and the Mind of God in them was not learned but with much difficulty , no small part of their Obedience consisting in a resignation of their Understandings unto God's Soveraignty , as to the Use and the End of the things wherein they were exercised in his Worship . But all the Ordinances and Institutions of the Gospel do give light into , and exhibit the things themselves unto the Minds and Faith of Believers . Hereon they discern the Reasons and Grounds of their Use and Benefit ; whence our whole Worship is called our Reasonable Service , Rom. 12. 1. Thus in the Preaching of the Word , Jesus Christ is evidently set forth Crucified among us , Gal. 3. 1. not darkly represented in Types and Shadows . And in the Sacrament of the Supper we do plainly shew forth his Death untill he comes , 1 Cor. 11. 26. And the like may be said of all other Evangelical Institutions . And the principal Reason hereof is , because they do not represent or shadow things to come , no , nor yet things absent , as did those of Old ; but they really present and exhibit Spiritual things , Christ and the Benefits of his Mediation unto our Souls . And in the observance of them we are not kept at a distance , but have an Admission unto the Holy place not made with hands , because Christ , who is the Minister of that Holy Sanctuary , is in them and by them really present unto the Souls of Believers . Two other things mentioned before concerning this Worship , namely , its Relation unto Christ as our High Priest , and our Access in it unto the Holy place the Throne of Grace , must be spoken unto at large elsewhere . This is a brief Declaration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection , which the Apostle denies to have been attainable by the Levitical Priesthood . And the grounds of his Denial he gives us in the remaining words of the Text , which we shall also consider : only we may observe by the way , That , To look for Glory in Evangelical Worship from outward Ceremonies and Carnal Ordinances , is to prefer the Levitical Priesthood before that of Christ. That which we are to look for in our worship is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a Perjection as we are capable of in this world . This the Apostle denies unto the Levitical Priesthood , and ascribes it unto the Priesthood of Christ. But if such a Perfection be to be found in Ceremonies and Ordinances outwardly Pompous and Glorious , upon Necessity the contrary conclusion must be made and affirmed . But yet so it is come to pass in the world , that Men do order things in their Publick worship , as if they judged that the pure immixed worship of the Gospel had no Glory , in comparison of that of the Law , which did excel , and whereunto they do more or less conform themselves . But it is time for us to proceed with our Apostle . Having denyed Perfection unto the Levitical Priesthood , which he lays down in a Supposition including a Negation , so as to make way for the Proof of what he denyed ; for the further Explication of it , and Application unto his present purpose , he adds the respect that their Priesthood had to the Law , intending thereby to bring the Law it self under the same censure of disability and insufficiency . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the People , that is in the Wilderness , the Body of the Church , to whom the Law and Priesthood were given immediately by the Ministry of Moses . But after this the whole Posterity of Abraham in their successive Generations were one People , with them , and are so esteemed . For a People is still the same , and as a People never dies till all Individuals that belong unto it are cut off . So by this People the whole Church of all Ages under the Old Testament is intended . 2. Of this People he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were Legalized . They were also Evangelized , as our Apostle speaks , Chap. 4. 2. They were so in the Promise made unto Abraham , and in the many Types of Christ and his Offices and Sacrifice that were instituted among them . Yet were they at the same time so brought under the Power of the Law , as that they had not the Light , Liberty , and Comfort of the Gospel , which we enjoy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is legem ferre , legem sancire , legem imponere ; to make , constitute , impose a Law. And the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when applyed unto Persons , is legi latae subjici , or legem latam accipere , to be made Subject unto a Law ; to receive the Law made to oblige them . So is it used in this place . VVe have therefore not amiss rendred it , received the Law. The People received the Law. But the sence of that Expression is regulated by the Nature of a Law. They so received it , as to be made Subject unto it , as to be obliged by it . Other things may be otherwise received ; but a Law is received by coming under its Obligation . They were brought under the Power , Authority , and Obligation of the Law. Or because the Law was the Foundation and Instrument of their whole state , both in things Sacred and Civil , the meaning of the word may be , they were brought into that state and condition whereinto the Law disposed them . This is said to be done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under it ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under that Priesthood . But how the People may be said to receive the Law under the Levitical Priesthood , must be further enquired into . Some think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew ; that is , concerning it . And so the meaning o the word is ; for it was concerning the Levitical Priesthood that the People received a Command ; that is , God by his Law and Command Instituted the Levitical Priesthood among them , and no other during the times of the Old Testament . According unto this Interpretation , it is not the whole Law of Commandments contained in Ordinances , that is intended , but the Law constituting the Levitical Priesthood . This sence is embraced by Schlictingius and Grotius , as it was before them touched on , but rejected , by Junius and Piscator . But although there be no inconveniency in this Interpretation , yet I look not on it , as suited unto the Design of the Apostle in this place . For his intention is to prove , that Perfection was not to be obtained by the Levitical Priesthood . Unto this end he was to consider that Priesthood under all its Advantages ; for if any of them seem to be omitted , it would weaken his Argument ; seeing what it could not do under one consideration , it might do under another . Now although it was some commendation of the Levitical Priesthood that it was appointed of God , or confirmed by a Law ; yet was it a far greater Advancement that therewith the whole Law was given , and thereon did depend , as our Apostle declares in the next Verses . The Introduction of this clause by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be on a double Account , which though different , yet either of them is consistent with this Interpretation of the words . ( 1. ) It may be used in a way of Concession of all the Advantages that the Levitical Priesthood was accompanied withal ; be it , that together with that Priesthood the People also received the Law. Or ( 2. ) On the other side , there is included a Reason , why Perfection was not to be attained by that Priesthood ; namely , because together with it , the People were brought into Bondage under the Yoke of the Law. Either way the whole Law is intended . But the most probable Reason of the Introduction of this Clause by that Particle , for , was to bring in the whole Law into the same Argument , that Perfection was not attainable by it . This the Apostle plainly reassumes , ver . 18 , 19 , concluding as of the Priesthood here , that it made nothing Perfect . For it is the same Law , which made nothing perfect , that was given together with that Priesthood , and not that especial Command alone whereby it was instituted . There yet remains one Difficulty in the words . For the People are said to receive the Law under the Levitical Priesthood , and therefore it should seem that that Priesthood was established before the giving of the Law. But it is certain , that the Law was given on Mount Sinai before the Institution of that Priesthood . For Aaron was not called nor separated unto his Office , untill after Moses came down from the Mount the second time , with the Tables renewed after he had broken them , Exod. 40. 12 , 13 , 14. Two things may be applyed to the removal of this Difficulty . For ( 1. ) The People may be said to receive the Law under the Levitical Priesthood , not with respect unto the Order of the giving of the Law , but as unto their Actual Obedience unto it , in the exercise of the things required in it . And so nothing that appertained unto Divine Worship according unto the Law , was performed by them until that Priesthood was established . And this , as I have shewed , is the true Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used . It doth not signifie the giving of the Law unto them , but their being legalized , or brought under the Power of it . Wherefore although some part of the Law was given before the institution of that Priesthood , yet the People were not brought into the Actual Obedience of it but by virtue thereof . But ( 2. ) The Apostle in this place hath especial respect unto the Law , as it was the Cause and Rule of Religious Worship , of Sacrifices , Ceremonies , and other Ordinances of Divine Service . For in that part of the Law the Hebrews placed all their Hopes of Perfection , which the Moral Law could not give them . And in this respect the Priesthood was given before the law . For although the Moral law was given in the Audience of the People before on the Mount , and an Explication was given of it unto Moses , as it was to be applyed unto the Government of that People in Judiciary proceedings , commonly called the Judicial law , before he came down from the Mount , Exod. 21. 22 , 23. yet as to the system of all Religious Ceremonies , Ordinances of Worship , Sacrifices of all sorts , and Typical Institutions , whatever belonged unto the Sacred Services of the Church , the law of it was not given out unto them until after the Erection of the Tabernacle , and the separation of Aaron and his Sons unto the Office of the Priesthood . Yea , that whole Law was given by the voyce of God out of that Tabernacle , whereof Aaron was the Minister , Lev. 1. 1 , 2. So that the People in the largest sence may be said to receive the law under that Priesthood . Wherefore the sence of the words is , that together with the Priesthood the People received the Law of Commandments contained in Ordinances , which yet effected not in their Conjunction the End that God designed in his Worship . And we may observe that , Obs. Put all Advantages and Priviledges whatever together , and they will bring nothing to Perfection without Jesus Christ. God manifested this in all his Revelations and Institutions . His Revelations from the Foundation of the world were gradual and partial , increasing the light of the knowledge of his Glory from Age to Age. But put them all together from the first Promise , with all Expositions of it , and Additions unto it , with Prophesies of what should afterwards come to pass , taking in also the Ministry of John the Baptist ; yet did they not all of them together make a perfect Revelation of God his Mind and Will , as he will be known and worshipped , Heb. 1. 1. John 1. 18. So also was there great variety in his Institutions . Some were of great Efficacy , and of clearer Significancy than others . But all of them put together made nothing perfect . Much more will all the ways that others shall find out to attain Righteousness , Peace , Light and life before God , come short of Rest or Perfection . The last thing considerable in these words is the Reason whereby the Apostle proves , That in the Judgment of the Holy Ghost himself Perfection was not attainable by the Levitical Priesthood . For if it were , what farther need was there that another Priest should arise after the Order of Melchisedec , and not be called after the Order of Aaron ? The Reason in these words is plain and obvious . For after the Institution of that Priesthood , and after the Execution of it in its greatest Glory , Splendour , and Efficacy , a Promise is made in the Time of David , of another Priest , of another Order to arise . Hereof there can be no Account given but this alone , that Perfection was not attainable by that which was already instituted and executed . For it was a Perfection that God aimed to bring his Church unto , or the most Perfect state in Righteousness , Peace , Liberty , and VVorship which it is capable of in this world . And whatever state the Church be brought into , it must be by its High Priest , and the Discharge of his Office. Now if this might have been effected by the Levitical Priesthood , the rising of another Priest was altogether needless and useless . This is that Invincible Argument whereby the Holy Apostle utterly overthrows the whole Systeme of the Judaical Religion , and takes it out of the way , as we shall see more particularly afterwards . But the Expressions used in this Reason must be distinctly considered . That another Priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Priest of another sort . Not only a Priest who individually was not yet exhibited , but one of another Stock , and Order . A Priest that should not be of the Tribe of Levi , nor of the Order of Aaron , as is afterwards explained . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to arise ; that is , to be called , exalted ; to stand up in the Execution of that Office. To rise up , or to be raised up , is used indefinitely concerning any one that attempts any new work , or is made Eminent for any End good or bad . In the latter sence God is said to raise up Pharaoh to shew his Power in him , that he might Magnifie his Glorious Power in his Punishment and Destruction , Exod. 9. 16. Rom. 9. 17. In a good sence with respect unto the Call of God , it is used by Deborah , Judg. 5. 7. Untill I Deborah arose , untill I arose a Mother in Israel . Commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used to this purpose , Mat. 11. 11. Chap. 24. 13. John 7. 52. To arise therefore is , to appear and stand up at the Call of God and by his designation , unto the execution or performance of any office or work . So was this other Priest to appear , arise , stand up , and execute the Priests Office in compliance with the Call and Appointment of God. And this Priest was thus to arise after the Order of Melchisedec . So it is expressely affirmed in the Psalms . And here the Apostle takes in the consideration of what he had before Discoursed , concerning the Greatness of Melchisedec . For he designed not only to prove the thing it self , which is sufficiently done in the Testimony out of the Psalmist ; but also to Evidence the Advantage and Benefit of the Church by this change . And hereunto the consideration of the Greatness of Melchisedec was singularly subservient , as manifesting the Excellency of that Priesthood by whom the Righteousness of the Church and its VVorship was to be consummate . Lastly , The Apostle adds negatively of this other Priest who was to rise by Reason of the weakness of the Levitical Priesthood which could not Perfect the state of the Church , that he was not to be Called after the Order of Aaron . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not to be called after the Order of Aaron , that is in the Psalm where the rising of this Priest is declared and fore-told ; there he is said to be , or denominated a Priest after the Order of Melchisedec , and nothing is spoken of the Order of Aaron . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes only an external denomination , not an internal Call. It is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by our Apostle , Chap. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called of God ; that is , by an effectual call and separation unto Office. But it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 5. 10. Cognominatus , called so by external Denomination . For the real call of Christ unto his Office by him who said unto him , Thou art my Son , this day have I begotten thee , was such as the call of Melchisedec himself could not represent . Wherefore the call of Christ unto his Office and that of Melchisedec are no where compared . But upon the Account of sundry Resemblances insisted on by the Apostle in the first verses of this Chapter , Christ is called by external Denomination a Priest after his Order , and is no where called so after the Order of Aaron . And the Reason why the Apostle addeth this Negative is evident . For it might be said that although another Priest was fore-told to arise , yet this might respect only an extraordinary call unto the same Office , and not a call unto an Office of another Kind or Order . Aaron was called by God immediately and in an extraordinary manner ; and all his Posterity came unto the same Office by an ordinary Succession : So God Promiseth to raise up a Priest in a singular manner , 1 Sam. 2. 35. I will raise me up a Faithful Priest , which shall do according unto that which is in mine heart and my mind . A Priest of another Order is not here intended , but only the change of the time of Succession from the House of Ithamar , unto that of Phineas , fulfilled in Zadock in the days of Solomon . So a new Priest might be raised up , and yet the old Legal Order and Administration be continued . But , saith the Apostle , He is not to be of the same Order : For the defect of the Levitical Priesthood was not only in the Persons which he mentions afterwards , but it was in the Office it self , which could not bring the Church to Perfection . And that de facto he was so to be , he proves by this Argument negatively from the Scripture , that he is no where by the Holy Ghost said to be of the Order of Aaron , but on the contrary of that of Melchisedec , which is inconsistent therewithal . And this is the first Argument whereby the Apostle confirms his principal Design , which he particularly strengthens and improves in the Verses following . VER . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mutato Sacerdotio ; Vul. Lat. Translato . Beza . Hoc Sacerdotio ; expressing the Article . Syr. Yea , even as a change was made in the Priesthood , so a change was made also in the Law , not to the mind of the Apostle ; Aethiop . If their Law so passed away , their Priesthood shall pass away ; more out of the way than the other . VER 12. For the Priesthood being changed , there is made of Necessity a change of the Law. IN this Verse the Apostle Evidently Declares what he intended by the Law in that foregoing , which the People received under the Levitical Priesthood . It was the whole Law of Commandments contained in Ordinances , or the whole Law of Moses so far as it was the Rule of Worship and Obedience unto the Church . For that Law it is , that followeth the Fates of the Priesthood . And herein lyeth the stress and moment of the Controversie which the Apostle then had with the Jews , and which we have at this day with their Unbelieving Posterity . For the Question was , whether the Law of Moses was to be eternal absolutely , the Rule of the Worship of the Church whilst it was to continue in this world . And it appears that in the Preaching of the Gospel , that which most provoked the Jews , was that there was inferred thereby a cessation and taking away of Mosaical Institutions . This was that which enraged them , unto the Blood of the Church , which they were guilty of , after the Murder of the Head thereof . For they fell on Stephen under pretence he had said that Jesus of Nazareth should destroy the Customs which Moses delivered , Acts 6. 14. And this also provoked their Rage against our Apostle , Acts 21. 28. Yea , the most of them who were Converted to the Faith of the Gospel , yet continued obstinate in this Perswasion , That the Law of Moses was yet to continue in force , Acts 20. 21. And with this Opinion some of them troubled the Peace , and hindred the Edification of the Churches called from among the Gentiles , as hath been at large elsewhere declared . This matter therefore which the Apostle now entreth upon , was to be managed with care and diligence . This he enters upon in this Verse , being a Transition from one point unto another , having made way for his intentions in the verse foregoing . That which hitherto he hath insisted on in this Chapter , is the Excellency of the Priesthood of Christ , above that of the Law , manifested in the Representation made of it by Melchisedec . In the pursuit of his Argument unto that purpose , he proves that the Aaronical Priesthood was to be abolished , because after its Institution there was a Promise of the Introduction of another , wherewith it was inconsistent . And herein observing the strict Conjunction that was between that Priesthood and the Law , with their mutual dependance on one another , he proves from thence that the Law it self was also to be abolished . Herein therefore lay the Principal Design of the Apostle in this whole Epistle . For the Law may be looked on under a double consideration . ( 1. ) As unto what the Jews in that degenerate state of the Church obstinately looked for from it . ( 2. ) As unto what it did really require of them , whilst it stood in force and power . And under both these Considerations it was utterly inconsistent with the Gospel . The Jews at that time expected no less from it , than Expiation of Sin by its Sacrifices , and Justification by the works of it . It is true , they looked for these things by it unjustly , seeing it promised no such thing , nor was ever ordained unto any such purpose ; but yet these things they looked for , and were resolved so to do , until the Law should be removed out of the way . And it is evident how inconsistent this is with the whole work of the Mediation of Christ , which is the sum and substance of the Gospel . But suppose they looked not absolutely for Attonement and Justification by the Sacrifices and VVorks of the Law , yet the continuance of their observance was repugnant unto the Gospel . For the Lord Christ by the One Offering of himself , had made perfect Attonement for Sin ; so that the Sacrifices of the Law could be of no more Use or Signification . And the continuance of them , wherein there was renewed mention of the Expiation of Sin , did declare that there was not a perfect Expiation already made , which over-throws the Efficacy and Virtue of the Sacrifice of Christ. Even as the daily repetition of a Sacrifice in the Mass continueth to do . Again , VVhereas the Lord Christ by his Obedience and Righteousness had fulfilled the Law , and was become the End of it , for Righteousness , unto them that do Believe , the seeking after Justification as it were by the Works of the Law was wholly repugnant thereunto . And in the next place the Law may be considered as it prescribed a way of Worship in its Ordinances and Institutions , which God doth accept . This the People were indispensably obliged unto whilst the Law stood in force . But in the Gospel our Lord Jesus Christ had now appointed a new Spiritual Worship suited unto the Principles and Grace thereof . And these were so inconsistent as that no Man could at once serve these two Masters . VVherefore the whole Law of Moses , as given unto the Jews , whether as used or abused by them , was repugnant unto and inconsistent with the Gospel , and the Mediation of Christ , especially his Priestly Office therein declared . Neither did God either design , appoint , or direct that they should be co-existent . If then the Law continue in its force , and have Power to oblige the Consciences of Men , and is still so to abide , there is neither room nor place for Christ and his Priesthood in the Church , nor indeed for the Discharge of his other Offices . And this opposition between the Law and the Gospel , VVorks and Grace , our own Righteousness and that of Christ , our Apostle doth not only grant , but vehemently urge in all his Epistles , allowing none to suppose that they may have both these strings unto their Bow. One of them he is peremptory that all Mankind must betake themselves unto . Here the Jews were entangled , and knew not what to do . The greatest part of them adhered unto the Law with an utter rejection of the Gospel and the Author of it , perishing in their Unbelief . Others of them endeavoured to make a composition of these things , and retaining of Moses , they would admit of Christ and the Gospel also . And this the Holy Ghost in the Apostles did for a while bear withal . But now whereas the whole Service of the Tabernacle was of it self fallen down , and become , as Useless , so of no Force , its Obliging Power ceasing in its Accomplishment by Christ ; and whereas the Time was drawing near wherein God by his Providence would utterly remove it , the inconsistency of it with the Gospel-state of the Church was now fully to be declared . This therefore our Apostle grants , that there was such a Repugnancy between the Law and the Gospel , as unto the Ends of Righteousness and Divine Worship , as that one of them must of Necessity be parted withal . Wherefore the whole Controversie turning on this hinge , it was highly incumbent on him to manifest and prove that the Law did now cease , according unto the Appointment of God ; and that God had of old designed , fore-told , and promised , that so it should do , and be abolished upon the Introduction of that which was the End and Substance of it . And this I look upon as the greatest Trial the Faith of Men ever had in the concerns of Religion ; namely , to believe that God should take away , abolish , and leave as dead and useless , that whole System of Solemn Worship which he had appointed in so Glorious a manner , and accepted for so many Generations . But yet as we are to acquiesce in the Soveraign pleasure of God made known by Revelation against all Reasonings of our own whatsoever : So it must be confessed , that Faith was greatly bespoken and prepared by the Nature , End , and Use of all those Institutions , which more than intimated , that they were appointed only for a time , and served to introduce a more Glorious Dispensation of Divine Wisdom and Grace . The Proof therefore of the utter Cessation of the Law the Apostle enters upon by the Invincible Argument , whose Foundation or Proposition is laid in this verse , and the especial parts of it are explained , confirmed , and vindicated in those that follow . And in his ensuing Discourse his Principal Design is to prove , That the Church is so far from being a loser or disadvantaged by this Change , as that she receiveth thereby the highest Priviledge , and greatest Blessing that in this World she is capable of . In the words of this verse there is a Supposition of the Change of the Priesthood , as that which was proved before , and an Inference from thence unto a Necessity of the change of the Law. The Priesthood being changed ; that is , the Priesthood of Levi appointed and exercised under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translato , mutato ; so some read , transferred , translated , some changed . The former do not reach the whole sence intended . For the Office of the Priesthood may be transferred from one Person to another , one Family unto another , yea , one Tribe unto another ; and yet the Priesthood , as to the kind and nature of it , continue the same . This our Apostle afterwards mentions , ver . 13 , 14. as a part of his Argument to prove the Priesthood it self to be changed . But this it doth not absolutely ; seeing it is possible that the Office may be transferred from one Tribe unto another , and yet not be changed , as unto its Nature . But the Proof lies in this , That Moses in the Institution of the Priesthood made no mention of the Tribe of Judah , and therefore if that Office be transferred unto that Tribe , it must be of another kind than that before Instituted . And on this Supposition that which he intends to prove follows evidently upon the Translation of the Priesthood . For all the Sacred Services and Worship which the Law required , were so confined , or at least had that respect unto the Levitical Priesthood , as that no part of it , no Sacred Duty could be performed , on a Supposition of taking away the Priesthood from that Tribe and Family . For whereas the whole of their Worship consisted in the Service and Sacrifices of the Tabernacle , God had appointed that whosoever did draw nigh unto the performance of any of these Services that was not of the Seed of Aaron , should be cut off and destroyed . Wherefore upon a Supposition of the ceasing or changing of the Priesthood in that Family , the whole Law of Ordinances became Unpracticable , Useless , and lost its Power ; especially seeing there was no Provision made in the Law it self for a Priesthood in any other Tribe . Besides such was the contexture of the Law , and such the Sanction of it ( Cursed is he who continueth not in all things written in the Law to do them , ) that if any thing be taken out of it , if its Order be disturbed , if any Alteration be made , or any Transgression be dispensed withal , or exempted from the Curse , the whole Fabrick must of Necessity fall unto the Ground . But yet it is not a meer transferring of the Priesthood from one Tribe unto another , that is here intended by the Apostle . For there is such a change of the Priesthood as there is of the Law. But the change of the Law was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a disanulling or abolishing , as is affirmed , ver . 18. Such therefore must the change of the Priesthood be , and so it was . The Priesthood was changed , in that one kind of it was utterly abolished , and another introduced . So was the Levitical Priesthood changed , as that the other Priest which came with his Office in the room thereof , could not be called or said to be after the Order of Aaron , but was of another kind Typed out by Melchisedec . It may therefore be enquired on what Grounds this Priesthood was to be so abolished , or how it appears that so it is , and by what means it was actually taken away . That it was so to be abolished the Apostle proves , ( 1. ) Because before the Institution of that Priesthood , there was another far more Excellent , namely , that of Melchisedec . ( 2. ) That the Holy Ghost had declared that the Introduction of that more Excellent Priesthood for a Season , was to prefigure and represent another Priesthood that was afterwards to be established . And this could not be that of Levi , seeing God doth not make use of that which is more Excellent , to figure or represent that which is Inferiour thereunto . Another Priesthood therefore must arise and be granted unto the Church in answer unto that Type . ( 3. ) That it was impossible that this new Priest after the Order of Melchisedec , should be consistent with that of Levi , or that it shoudl be continued after that was brought in . For ( 1. ) He was to be of another Tribe , as he immediately proves . ( 2. ) Because his Priesthood and Sacrifice were to be of another kind than that of Levi , which he demonstrates at large in the ensuing Chapters . ( 3. ) Because on the other hand the Priesthood of Aaron , ( 1. ) Could never Accomplish and Effect the true and proper Ends of the Priesthood , which the Church stood in need of , and without which it could not be Consummate : And ( 2. ) Was in its own Nature , Offices , Works , and Duties , inconsistent with any Priesthood , that was not of its own Order . It must therefore be abolished . It may therefore be enquired , how the Priesthood was changed , or that of the House of Levi taken away . And I say as the Apostle directs , it was done by the Appointment of God. For his Introduction of another Priest when it was actually accomplished , had the force of a Repealing law . The Institution of the former was abrogated thereby , without any other Constitution . For as unto its Use , it did hence cease of it self . It had no more to do , its work was at an end , and its Services of no Advantage to the Church : For the Sign of what is to come , is set aside when the thing signified is brought in ; and ceaseth to be a Sign . Yea , the continuance of it would give a Testimony against it self . And as to its Right , this new Institution of God , applyed by his own Authority unto it in its proper Season , took it away . ( 2. ) The Application of the Authority of God in the Institution of a new Priesthood to take away the old was made by the Holy Ghost , in the Revelation of the will of God by the Gospel , wherein the ceasing of it was declared . And sundry things may be observed concerning this abolishing of it . 1. Notwithstanding the great and many provocations of them by whom it was exercised and discharged , yet God took it not away until it had accomplished the End whereunto it was designed . Neither the wickedness of the People , nor of the Priests themselves , could provoke the Lord to revoke his Institution , until the appointed End of it was come . And it is no small part of the Blindness of the present Jews , to think that God would so utterly abolish his own Ordinance , as they must acknowledge he hath done , if he would have it to be of any longer Use in the Church . For 1600 Years , they have not had any Priest among them , nor is it possible they should according unto the Law , if they were actually restored unto their own pretended Right in Canaan . For they have utterly lost the Distinction of Tribes among them , nor can any of them in the least pretend that they are of the linage of the Priests . And for any one to Usurp that Office who is not lineally Descended from Aaron , they own to be an Abomination . As therefore they know not how to look for a Messiah from the Tribe of Judah , seeing all Sacred Genealogy is at an end ; no more can they look for a Priest of the House of Aaron . Now this End of it , was the bringing in of a better Hope , or the Promised Seed , who , according to the Promise , was to come to the Second Temple , and therefore whilst that Priesthood continued . ( 2. ) God took it not away till he brought in that which was more Excellent , Glorious , and Advantagious unto the Church , namely , the Priesthood of Christ. And if this be not received through their Unbelief , they alone are the cause of their being losers by this Alteration . ( 3. ) In abundant Patience and Condescention with respect unto that Interest which it had in the Consciences of Men from his Institution , God did not utterly lay it aside in a day , after which it should be absolutely unlawful to comply with it . But God took it away by Degrees , as shall afterwards be declared . 2. That the Efficacy of all Ordinances or Institutions of Worship depends on the will of God alone . Whilst it was his will that the Priesthood should abide in the Family of Levi , it was Useful and Effectual unto all the Ends whereunto it was designed . But when he would make an Alteration therein , it was in vain for any to look for either Benefit or Advantage by it . And although we are not now to expect any change in the Institutions of Divine Worship , yet all our Expectations from them , are to be resolved into the will of God. 3. Divine Institutions cease not without an express Divine Abrogation . Where they are once granted and erected by the Authority of God , they can never cease without an express Act of the same Authority taking of them away . So was it with the Institutions of the Aaronical Priesthood , as the Apostle declares . And this one consideration is enough to confirm the grant of the initial Seal of the Covenant unto the present Seed of Believers , which was once given by God himself , in the way of an Institution , and never by him revoked . 4. God will never abrogate or take away any Institution or Ordinance of Worship unto the loss or disadvantage of the Church . He would not remove or abolish the Priesthood of Levi , until that which was incomparably more Excellent was introduced and established . 5. God in his Wisdom so Ordered all things , that the taking away of the Priesthood of the Law , gave it its greatest Glory . For it ceased not before it had fully and absolutely accomplished the End whereunto it was designed , which is the Glory and Perfection of any Ordinance : even the Mediation of Christ himself shall cease , when all the Ends of it are fulfilled . And this End of the Priesthood was most Glorious ; namely , the bringing in that of Christ , and therein of the Eternal Salvation of the Church . And what more Honourable Issue could it come unto ? The Jews by their pretended Adherence unto it , are they which cast the highest dishonour upon it ; for they own that it is laid aside , at least that it hath been so for 1600 Years , and yet neither the End of it effected , nor any thing brought in by it , unto the greater advantage of the Church . The next thing considerable in these words , is the Inference which the Apostle makes from his Assertion and the Proof of it : There is made of Necessity a change also of the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of Necessity . It is not a note of the necessity of the Inference from the Proposition in the way of Argument , but the necessary dependance of the things mentioned , the one on the other . For whereas the whole Administration of the Law so far as it concerned the Expiation of sin by Sacrifices , and the Solemn Worship of God in the Tabernacle or Temple , depended absolutely on , and was confined unto the Aaronical Priesthood , so as that without it no one Sacrifice could be offered unto God , nor any Ordinance of Divine Worship be observed ; that Priesthood being abolished and taken out of the way , the Law it self of Necessity and unavoidably ceaseth and becometh useless . It doth so , I say , as unto all the proper Ends of it , as a Law Obligatory unto the Duties required in it . Wherefore there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a change of the Law ; that is , an Abolition of it . For it is a change of the same Nature with the change of the Priesthood ; which , as we have shewed , was its Abolition and taking away . And how this came to pass the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares , there is made a change . It did indeed necessarily follow on the change of the Priesthood ; yet not so , but that there was an Act of the Will and Authority of God on the Law it self . God made this change , and he alone could do it ; that he would do so , and did so , the Apostle proves in this and the Verses following . So is the Law of Commandments contained in Ordinances taken out of the way , being nailed unto the Cross of Christ , where he left it compleatly accomplished . But moreover the Law in its Institutions was an Instructive Revelation , and taught many things concerning the Nature of Sin , its expiation and cleansing , representing , though darkly , good things to come . So it is yet continued as a part of the Revealed will of God. And the light of the Gospel being brought unto it , we may learn things far more clearly out of it , than ever the Jews of Old could do . And the force of the Argument here insisted on by the Apostle against the absolute perpetuity of the Law , which was of Old , and yet continueth to be the Head of the Controversie between the Jews and the Church of Christ , is so unavoidable , that some of them have been compelled to acknowledge that in the Days of the Messiah Legal Sacrifices and the rest of their Ceremonies shall cease ; though the most of them understand that their Cause is given away thereby . And they have no other way to free themselves from this Argument of the Apostle , but by denying that Melchisedec was a Priest , or that it is the Messiah who is Prophesied of , Psal. 110. which evidences of a desperate Cause , and more desperate Defenders of it , have been elsewhere convinced of Folly. Wherefore this important Argument is confirmed by our Apostle in the ensuing Verses . And we may see , 1. How it is a fruit of the manifold Wisdom of God , that it was a great Mercy to give the Law , and a greater to take it away . And 2. If under the Law the whole worship of God did so depend on the Priesthood , that that failing or being taken away , the whole worship of it self was to cease , as being no more acceptable before God ; how much more is all worship under the New Testament rejected by him , if there be not a due regard therein unto the Lord Christ as the only High Priest of the Church , and the Efficacy of his Discharge of that Office. 3. It is the highest Vanity to pretend Use or Continuance in the Church , from possession or prescription , or pretended Benefit , Beauty , Order , or Advantage , when once the mind of God is declared against it . The Pleas for the Old Priesthood and Law of this kind , excelled all that can be insisted on , with respect unto any other things that any pretend a Veneration in Divine Worship ; yet were they of no Validity or Efficacy . VER . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quem , in quo ; Vul. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. For he concerning whom these things are spoken . For he on whom these things are said , Rhem. improperly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. de alia tribu est , Rhem. is of another Tribe , omitting the especial force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though the substance of the sence be retained . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Born of another Tribe . Particeps fuit , did derive his Genealogy from , and so had his especial Relation unto another Tribe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministravit , attendit ; Vul. praesto fuit . The Aethiopick , And if any one will say so ( or as one may say ) he placeth another Tribe , because they kept not the Altar , mistaking both the meaning of the Design , and sence of the Apostle's Words . VER . 13. For He of whom these things are spoken , pertaineth unto another Tribe , of which no man gave Attendance at the Altar . The Causal Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not only intimate a pursuit of the fore-going Argument , and the confirmation of the Supposition whereon it was built , but also an Entrance upon the express Application of the whole precedent Discourse unto the Person of Jesus Christ the true and only High Priest of the Church . In the words there is , ( 1. ) The Subject to be further treated on , described , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de quo ; He concerning whom , quem designaverunt haec , ad quem haec pertinent ; He who is designed in all these things , He unto whom they do all belong . He , with respect unto whom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these things ; that is , all that hath been spoken concerning Melchisedec and his Priesthood , all things that do Naturally follow and ensue thereon . For although sundry of them were spoken firstly and immediately concerning other Persons and things ; yet they all belong ultimately and perfectly unto Christ alone , whom they did represent and make way for . And we may observe hence , That it is our Duty in studying of the Scripture to enquire diligently after the things which are spoken concerning Jesus Christ , and what is taught of him in them . This doth our Apostle find out in all that was spoken concerning Melchisedec and the Levitical Priesthood . This he gives himself in Charge , John 5. 39. Search the Scriptures , they are they which testifie of me . Our principal Aim in searching the Scriptures ought to be , that we may find out , what they say , and what they testifie concerning Christ. And this was the Practice of the Prophets of Old , with respect unto all the Revelations which they received , 1 Pet. 1. 10 , 11 , 12. Let the Pains , and Industry , and Skill of Men in the Reading and Interpreting of the Scriptures be what they will , without this Design they will never rightly be understood , nor duly improved . For as those things which concern his Person , Office , and Grace , with the Mysteries of the Wisdom of God in them all , are the principal Subject of them : So all other things which are taught and revealed in them , are never apprehended unto any good End or Purpose , unless their Relation unto him , and dependance upon him be rightly understood . Some are charged that they esteem of no Preaching but that which is concerning the Person of Christ , which how false an Accusation it is , their Preaching and Writings do discover . But this they say indeed , that is , some do so , that seeing it is the Design of God to gather all things into an Head in Christ , that Preaching is to little purpose , which doth not more or less expresly Evidence the Relation of all Truths , and Duties unto him . It is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He pertained unto another Tribe . To confirm his Argument concerning the Changing or Abolition of the Priesthood , the Apostle supposeth the Distribution of the People into Tribes according unto the Number of the Sons of Jacob. And as these Tribes had a common Interest in the Church , so some of them had peculiar Priviledges granted and confirmed unto them by Law. So the Priesthood was granted , confined , and confirmed unto the Tribe of Levi , and unto the Family of Aaron in that Tribe . And it was so confined thereunto , as that all the rest of the Tribes were for ever excluded from any Interest therein , and all that belonged unto them incapacitated thereof . But unto one of the Tribes so excluded from an Interest in the Legal Priesthood did he belong , of whom these things are spoken . And this I look upon as the principal Reason of the distinction of that people into their Tribes ; namely , that God thereby might provide for their Instruction , as to the continuance of the Legal Worship among them , which could be no longer continued than the Priesthood was reserved unto that one Tribe , whereunto it was Originally granted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : See the meaning of the word in Our Exposition on Chap. 2. 11 , 12. His Share , Lot , and Interest lay in another Tribe . 3. He Describes in general this other Tribe whereof he was , by its Legal exclusion from all the Service of the Altar ; Of which no man gave attendance at the Altar . VVhat Tribe that was in particular he declares in the next Verse , shewing not only of what Tribe he was , but also what it was necessary he should be . Another Tribe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof , from which none that was Genealogized , attended at the Altar ; that is , had Right so to do , or was not forbidden by the Law so to do . God doth not reckon that to be done in his Service which he hath not appointed , much less which he hath forbidden . VVhat other inroads were made on the Sacerdotal Office , we know not ; but one of the Tribe here intended by the Apostle , whereof none was to attend the Altar , did draw nigh to Offer Incense , for which he was rebuked by the High priest , and punished of God , 2 Chron. 20. 18. And God exercised the greater Severity herein , that the Church might understand , that when he introduced and allowed of a Priest of another Tribe , that Old Priesthood must of necessity cease and be abolished . No man gave attendance , that is , had Right so to do . That Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attended , waited on the Altar , may be a Synechdochical Description of the whole Priestly Office from the principal Work and Duty belonging thereunto . But I suppose the Apostle may not only include the Priests , unto whom the immediate work of Sacrificing at the Altar did belong ; but all those who attended the Services of it , though they could Offer neither burnt Incense nor Sacrifice ; that is , all the Levites in their courses . For He so excludes the Tribe , whereof he speaks , from the least Relation unto the Sacerdotal VVork or Office. None of them ever did or might draw near nor Minister unto the Altar in any Sacred Services whatsoever . See 1 Cor. 9. 13. This Entrance doth the Apostle make into the confirmation of his Assertion , that the Priesthood was changed , and therewithal the Law. For it appears that there was to be a Priest who had no Right by the Law so to be ; seeing he was of that Tribe which the Law utterly excluded from any Interest in the Sacred Services of the Altar ; and much more those which were peculiar unto the Aaronical Priests . Thus , 1. All mens Rights , Duties , and Priviledges in Sacred things are fixed and limited by Divine Institution . And , 2. Seeing Christ himself had no Right to Minister at the Material Altar , the Re-introduction of such Altars is inconsistent with the perpetual continuance of his Priesthood . VER . 14. THIS Apostle confirms his Assertion by a particular Application of it unto the Person of our Lord Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. de Sacerdotibus , without countenance from any Copies of the Original or Ancient Translation . The words contain a double Assertion . ( 1. ) That our Lord sprang of the Tribe of Judah . ( 2. ) That of that Tribe Moses spake nothing concerning the Priesthood . There wants nothing to compleat the Proof of his Argument but that our Lord was a Priest , which he therefore proves in the ensuing Verses . VER . 14. For it is Evident ( or Manifest ) that our Lord sprang out of Judah , of which Tribe Moses spake nothing concerning the Priesthood . In the first part of the words there are two things considerable . The manner of the Proposition , or the Modification of the Assertion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , doth only shew that a Reason or Proof of what was before laid down , is here introduced . And of this he saith , palam est , manifestum , it is manifest , open , a thing confessed ; Evident , as we say , in it self . A thing easie to be proved , but that it is by no Man denyed . Only whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest or evident , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate what was manifest before-hand ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Evidence a matter before-hand . And this may not only respect , but be confined unto the preceding Promises and Declaration that the Messiah should be of the Tribe of Judah . But we may consider in general how this is said to be a thing Evident or Manifest in its application unto our Lord Jesus Christ. And 1. This was included in the Faith of Believers , who granted him to be the Messiah . For nothing was more plainly promised under the Old Testament , nor more firmly believed by the Church , than that the Messiah was to be of the Tribe of Judah , and of the Family of David . And thus it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest to them before-hand . For unto Judah the Promise was Solemnly confined , Gen. 49. 8 , 9 , 10. and frequently reiterated unto David , as I have shewed elsewhere . VVhoever therefore acknowledged our Lord Jesus Christ to be the true Messiah , as all the Hebrews did unto whom our Apostle wrote , though the most of them adhered unto the Law and Ceremonies of it , they must and did grant , that he sprang of the Tribe of Judah . And none of the Unbelieving Jews made use of this Objection , that he was not of the Tribe of Judah , which if they could have managed , had absolutely Justified them in their Unbelief . This was sufficient unto the purpose of the Apostle , seeing he proceeded not only on what was granted among them , but firmly believed by them , and not denied by their Adversaries . 2. It was in those days manifest by his known Genealogy . For by the Providence of God his Parents were Publickly enrolled of that Tribe and of the Family of David in the Tax and Recognition of the people appointed by Augustus Caesar , Luke 2. 4. And this was made yet more Famous by the Cruelty of Herod , seeking his Destruction among the Children of Bethlehem , Mat. 2. And the Genealogies of all Families , whilst the Jewish Common-wealth continued in any condition , were carefully preserved , because many legal Rights and Constitutions did depend thereon . And this Preservation of Genealogies was both appointed of God , and fenced with Legal Rights for this very End , to Evidence the accomplishment of his Promise in the Messiah . And unto this End was his Genealogy written and recorded by two of the Evangelists , as that whereon the Truth of his being the Messiah did much depend . Sundry of the Ancients had an apprehension that the Lord Christ derived his Genealogy from both the Tribes of Judah and Levi , in the Regal and Sacerdotal Offices , as he who was to be both King and Priest. And there is a Story inserted in Suidas , how in the days of Justinian the Emperour , one Theodosius , a principal Patriarch of the Jews , acquainted his Friend , one Philip , a Christian , how he was enrolled by the Priests in their Order , as of the Linage of the Priests , by the Name of Jesus the Son of Mary and of God ; and that the Records thereof were kept by the Jews at Tiberias to that very time . But the whole Story is filled with gross effects of Ignorance and incredible Fables , being only a Dream of some Superstitious Monastick . But the Ancients grounded their imagination on the Kindred that was between his Mother and Elizabeth the Wife of Zechariah the Priest , who was the Daughter of Aaron , Luke 1. 5. But this whole conceit is not only false , but directly contradictory to the Scope and Argument of the Apostle in this place . For the Authors of it would have the Lord Christ so to derive his Genealogy from the Tribe of Levi , as thence to be entitled unto the Priesthood , which yet it could not be , unless he was also proved to be of the Family of Aaron . And to assign a Priesthood unto him as derived from Aaron , is openly contradictory unto the Apostle in this place , and destructive of his whole Design , as also of the true real Priesthood of Christ himself ; as is evident unto any one , who reads this Chapter . The Alliance and Kindred that was between the Blessed Virgin and Elizabeth was doubtless by an Antecedent intermarriage of those Tribes , as Elizabeth's Mother might be Sister unto the Father or Grand-father of the Holy Virgin . And this was not only Lawful between the Tribes of Judah and Levi or the Regal and Sacerdotal Families , whence Jehoshabeath the Wife of Jehoiadah , was the Daughter of Jehoram the King , 2 Chron. 22. 11. as some have imagined ; but such Marriages were usual unto , and Lawful among all the other Tribes , where Women had no Inheritances of Land , which was expresly provided against by a particular Law. And this very Law of Exception doth sufficiently prove the Liberty of all others . For the words of it are , Every Daughter , that possesseth an Inheritance in any Tribe of the Children of Israel , shall be Wife unto one of the Family of the Tribe of her Father , that the Children of Israel may enjoy every one the Inheritance of their Father , Numb . 36. 8. Both the express limitation of the Law unto those who possessed Inheritances , and the Reason of it for the preservation of the Lots of each Tribe entire , as ver . 3 , 4. manifest that all other were at liberty to Marry any Israelite , be he of what Tribe soever . And thus both the Genealogies of Matthew and Luke , one by a Legal , the other by a Natural line , were both of them from the Tribe of Judah , and Family of David . So It pleaseth God to give sufficient Evidence unto the accomplishment of his Promise . 2. For the manner of the proceeding of the Lord Christ from that Tribe , the Apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He sprang ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually taken in an active sence , to cause to rise , Mat. 5. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he causeth his Sun to rise . And sometimes it is used Neutrally , for to rise ; and so as some think it peculiarly denotes the rising of the Sun , in distinction from the other Planets . Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the East , from the rising of the Sun. So the coming of our Lord Jesus Christ is called the rising of the Sun of Righteousness with healing in his wings , Mal. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 1. 78. The day-spring from on high . Thus did the Lord Christ arise in the light and glory of the Sun , a light to lighten the Gentiles , and the Glory of his People Israel . But the word is used also to express other springings ; as of Water from a Fountain , or a Branch from the Stock . And so it is said of our Lord Jesus , that he should grow up as a tender Plant , and as a Root out of a dry Ground , Isa. 53. 2. A Rod out of the Stem , and a Branch out of the Roots of Jesse , Chap. 11. 1. Hence he is frequently called the Branch , and the Branch of the Lord , Isa. 4. 2. Jer. 23. 5. Chap. 33. 15. Zech. 3. 8. Chap 6. 12. But the first , which is the most proper sense of the words , is to be regarded ; he arose eminently and illustriously from the Tribe of Judah . Having laid down this Matter of Fact , as that which was evident , and on all hands confessed , he observes upon it , that of that Tribe Moses spake nothing concerning the Priesthood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with reference unto which Tribe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de qua Tribu . Being to prove that the Priesthood did no way belong to the Tribe of Judah : So that the Introduction of a Priest of that Tribe must necessarily exclude those of the House of Aaron from that Office , he appeals unto the Law-giver , or rather the Law it self . For by Moses , not the Person of Moses absolutely is intended ; as though these things depended on his Authority : but it is his Ministry in giving of the Law ; or his Person only as Ministerially employed in the Declaration of it , that our Apostle respects . And it is the Law of Worship that is under consideration . Moses did record the Blessing of Judah , as given him by Jacob , wherein the Promise was made unto him , that the Shilo should come from him , Gen. 49. 10. And this same Shilo was also to be a Priest. But this was a Promise before the Law , and not to be accomplished until the expiration of the Law , and belonged not unto any Institution of the Law given by Moses . Wherefore Moses as the Law-giver , when the Office of the Priesthood was Instituted in the Church , and confirmed by especial Law or Ordinance , spake nothing of it with respect unto the Tribe of Judah . For as in the Law , the first Institution of it was directly confined unto the Tribe of Levi , and House of Aaron , so there is not in all the Law of Moses the least intimation , that on any Occasion in any future Generations , it should be translated unto that Tribe . Nor was it possible without the alteration and abolition of the whole Law , that any one of that Tribe should once be put into the Office of the Priesthood : The whole worship of God was to cease , rather than that any one of the Tribe of Judah should Officiate in the Office of the Priesthood . And this silence of Moses in this matter , the Apostle takes to be a sufficient Argument to prove that the legal Priesthood did not belong , nor could be transferred unto the Tribe of Judah . And the Grounds hereof are resolved into this general Maxime , that whatever is not revealed and appointed in the Worship of God by God himself , is to be considered as nothing , yea , as that which is to be rejected . And such he conceived to be the Evidence of this Maxime , that he chose rather to Argue from the silence of Moses in general , than from the particular Prohibition , that none , who was not of the Posterity of Aaron , should approach unto the Priestly Office. So God himself condemneth some Instances of false VVorship , on this Ground , that he never appointed them , that they never came into his Heart , and thence aggravates the sin of the People , rather than from the particular Prohibition of them , Jer. 7. 31. VVherefore Divine Revelation gives Bounds positively and negatively unto the Worship of God. VER . 15 , 16 , 17. THat the Aaronical Priesthood was to be Changed , and consequently the whole Law of Ordinances that depended thereon , and that the Time , wherein this Change was to be made , was now come , is that which is designed unto Confirmation in all this Discourse . And it is that Truth whereinto our Faith of the Acceptance of Evangelical Worship is resolved . For without the removal of the Old , there is no place for the New. This therefore the Apostle now fully confirmes by a Recapitulation of the force and sum of his preceding Arguments . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it is yet far more evident for that after the Similitude of Melchisedec there ariseth another Priest , who is made not after the Law of a carnal Commandement , but after the power of an Endless Life . For he Testifieth , thou art a Priest for ever after the Order of Melchisedec . There are four things to be considered in these words . 1. The manner of the Introduction of this new Argument , declaring its especial force with the weight that the Apostle lays upon it ; And it is yet far more Evident . 2. The Medium or Argument it self which he insists upon , which is , that from what he had already proved , there was another Priest to arise after the Similitude of Melchisedec . 3. The Illustration of this Argument in an Explication of the wayes and means whereby this Priest arose , declared both negatively and positively : Who is made not after the Law of a carnal Commandement , but after the Power of an Endless Life . 4. The Confirmation of the whole with the Testimony of David . For he Testifieth , thou art a Priest for ever after the Order of Melchisedec . The manner of the Introduction of this Argument is Emphatical : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it is yet far more Evident . The Conjunctive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connects this consideration unto that forgoing , as of the same nature and tendency . The thing spoken of is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of what he said before he affirmed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . 14. namely , that our Lord sprang of Judah ; Evident , Manifest , Demonstrable : but this he adds is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which composition of the word intends the signification , arguing yet a more open and convincing Evidence . Hence he adds , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , magis patet : abundantius manifestum , comparatively with what was said before ; of an abundant Efficacy for Conviction ; that , whose light nothing can stand against . But we must observe that the Apostle doth not compare the things themselves absolutely with one another , and so determine that one is of a more evident Truth than the other ; but he compares them only with respect unto the Evidence in arguing unto his End. There is more immediate force in this Consideration to prove the Cessation of the Levitical Priesthood , that another Priest was to rise after the Similitude of Melchisedec , than was meerly in this , that our Lord sprang of the Tribe of Judah ; but of this afterwards . And therefore he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet ; that is , above all that hath been collected from the Consideration of Melchisedec , there is yet this uncontroulable Evidence unto our purpose remaining . The Apostle we see lays great weight on this Argument , and withal proceeds gradually and distinctly from one thing to another in the whole Discourse . It may be we see not why he should insist so much upon , and so narrowly Scan all particulars in this matter . For being freed by the Gospel from the power of Temptations about it , and being of the Gentiles , who were never concerned in it , we cannot be sensible of the just importance of what is under Confirmation . The Truth is , He hath the greatest Argument in hand that was ever controverted in the Church of God and upon the Determination whereof the Salvation or Ruine of the Church did depend . The Worship he treated of , was immediately instituted by God himself ; and had now continued near 1500 years in the Church . All this while it had been the certain Rule of Gods Acceptance of the People or his Anger towards them ; For whilst they complyed with it , his Blessing was continually upon them ; and the neglect of it was still punished with Severity . And the last Caution that God had given them by the Ministry of the last Prophet he sent unto them , was , that they should abide in the Observance of the Law of Moses , lest he came and smote the whole Earth with a Curse . Mal. 4. last . Besides these and sundry other things that were real and pleadable in the behalf of the Mosaical Worship , the Hebrews esteemed it always their great and Singular Priviledge above all other Nations ; which they would rather dye than part withal . And the Design of the Apostle in this place is to prove that now utterly unexpectedly unto the Church , after so long a season , their whole worship was to be removed , to be used no more , but that another System of Ordinances and Institutions absolutely new , and inconsistent with it , was to be introduced . And upon the Compliance of the Hebrews with this Doctrine , or the Rejection of it , depended their Eternal Salvation or Destruction . It was therefore very necessary that the Apostle should proceed Warily , Distinctly and Gradually , omitting no Argument that was of Force and Pleadable in this Cause , nor to remark on them in an especial manner , which contained an especial Evidence and demonstrative force in them , as he doth in this Instance . For this Introduction of it , and it is yet far more , or abundantly more Evident , is as an hand put in the Margin of a writing calling for a peculiar Attendance unto , and consideration of the matter directed unto . And we may see , 1. That Present Truths are earnestly to be Pleaded and Contended for . So the Apostle Peter would have Believers established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the present Truth . All Truth is Eternal , and in it self equally subsistent and present unto all Ages . But it is especially so either from the great use of it in some seasons , or the great Opposition that is made unto it . So this Doctrine about the Abolition of the Mosaical Ceremonies and Institutions with the Introduction of a new Priesthood and new Ordinances of Worship , was then the Present Truth , in the knowledge and confirmation whereof , the Church was eternally concerned . And so may other Truths be at other seasons . And any of them may be so rendred by the Opposition that at any time is made unto them . For God is pleased to exercise and try the Faith of the Church by Heresies which are Feirce , Pertinacious and Subtle Oppositions made to the Truth . Now none of them , which aim at any consistency in and with themselves , or are of any real danger unto the Church , did ever reject all Gospel-Truths , but some general Principles they will allow , or they would leave themselves no Foundation to stand upon , in their Opposition unto others . Those therefore singly opposed by them at any time , as the Deity or Satisfaction of Christ , Justification by Faith and the like , being so opposed , become the present Truth of the Age , in the instance of Adherence whereunto God will try the Faith of his People , and requires that they be earnestly pleaded for . And this is that which the Apostle Jude intends , ver . 3. where he exhorts us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend , strive , wrestle with all earnestness and the utmost of our Endeavours , for the Faith once delivered unto the Saints ; namely , because of the Opposition that was then made unto it . And a Truth may come under this Qualification by Persecution as well as Heretical Opposition . Satan is always awake and attentive unto his Advantages ; and therefore though he hate all Truth , yet doth he not at all times equally attempt upon every thing that is so . But he waiteth to see an inclination in men from their Lusts , or Prejudices , or Interests in this World , against any especial Truth , or way of Divine Worship which God hath appointed . When he finds things so ready prepared , he falls to his work , and stirrs up Persecution against it . This makes that Truth to be the present Truth to be contended for , as that wherein God will try the Faith and Obedience and Patience of the Church . And the Reasons why we ought with all Care , Diligence and Perseverance to attend unto the Preservation and Profession of such Truths , are obvious unto all . 2. Important Truths , should be strongly Confirmed . Such is that here pleaded by the Apostle , and therefore doth he so labour in the Confirmation of it . He had undertaken to convince the Hebrews of the Cessation of their Legal Worship , out of their own acknowledged Principles . He deals not with them meerly by his Apostolical Authority , and by vertue of the Divine Revelations of the will of God which himself had received ; but he proceeds with them on Arguments taken out of the Types , Institutions and Testimonies of the Old Testament , all which they owned and acknowledged , though without his aid they had not understood the meaning of them . On this Supposition it was necessary for him to Plead and Press all the Arguments from the Topick mentioned , which had any Cogency in them ; and he doth so accordingly . 3. Arguments that are equally true , may yet on the Account of Evidence not be equally Cogent ; yet 4. In the Confirmation of the Truth we may use every help that is true and seasonable , though some of them may be more effectual unto our End , than others . This we are instructed in by the Apostle , affirming in this place , that what he now affirms is yet far more Evident . And this Evidence , as we observed before , may respect either the things themselves , or the Efficacy in point of Argument . For in themselves all things under the old Testament were Typical and Significant of what was afterwards to be introduced . So our Apostle tells us that the Ministry of Moses consisted in giving Testimony to those things which were to be spoken or declared afterwards , chap. 3. 5. But among them some were far more Clear and Evident as to their signification than others were . In the latter sense the things which he had discoursed about Melchisedec and his Priesthood , were more effectually demonstrative of the Change of the Levitical Priesthood , than what he had newly observed concerning the Rising of our Lord Jesus Christ not of the Tribe of Levi but of Judah , although that had life and evidence also in it self , which is principally intended . The Argument it self is nextly expressed whereunto this full Evidence is ascribed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if another Priest do arise after the Similitude of Melchisedec . And in the words there is ( 1 ) the Modification of the Proposition in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( 2 ) The Notation of the Subject spoken of ; another Priest. ( 3 ) His Introduction into his Office , he did arise . ( 4 ) The Nature of his Office , and the manner of his coming unto it : after the likeness of Melchisedec . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if , is generally taken here not to be a Conditional but a Causal Conjunction . And so , as many judge , it is used : Rom. 8. 31. 2 Cor. 5. 15. 1 Thess. 3. 8. 1 Pet. 1. 17. And it is rendered in our Translation by For , For that another Priest ; as Beza rendreth it by quod , because . Others by ex eo quòd , and siquidem . Syr. and again this is more known , by that which he said . All take it to be an intimation of a Reason proving what is affirmed ; and so it doth if with the Vulgar we retain si , or siquidem , if so be . And it is yet far more Evident , if so be that another Priest. As to the Argument in general , we must observe ( 1 ) That the Design of the Apostle in this place is not to demonstrate the Dignity and Eminency of the Priesthood of Christ from that of Melchisedec his Type , which he had done before sufficiently ; he doth not produce the same Words and Arguments again unto the same purpose : but that which he aims at , is , from that Testimony , whereby he had proved the Dignity of the Priesthood of Christ , now also to prove the necessary Abolition of the Levitical Priesthood . Wherefore ( 2 ) He doth not insist on the whole of the Testimony before pleaded , but only on that one thing of another Priest , necessarily included therein . 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius : as the Syriack understood it , who renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus , that is intended . Every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Law absolutely forbidden to approach unto the Priests Office , or Altar , or Sacred employment . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another in this Case is a Stranger , one that is not of the House or Family of Aaron . And nothing can be more evident than that the Levitical Priesthood and the whole Law of Divine Worship must be taken away and abolished then , if it appear that any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Stranger , may be admitted into that Office ; much more , if it were necessary that it should so be . For the Law of the Priesthood took care of nothing more than that no Stranger , that was not of the House of Aaron , should be called to that Office. See Exod. 29. 33. Lev. 22. 10. Numb . 1. 51. and Numb . 3. 10. Aaron and his Sons they shall wait on the Preists Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Stranger that cometh nigh , that is , to discharge any Sacerdotal Duty , shall be put to death . And God gave an eminent Instance of his Severity with respect unto this Law in the Punishment of Corah , though of the Tribe of Levi , for the Transgression of it . And he caused a perpetual Memorial to be kept of that Punishment , to the End they might know , that no Stranger who is not of the Seed of Aaron should come near to Offer Incense before the Lord , Numb . 16. 40. And hence our Apostle in the next verse observes , that this Priest was not to be made after the Law of a Carnal Commandement , seeing his making was a Dissolution of that Law or Commandement . If therefore there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another Priest , that was not of the linage of Aaron , the other is abolished . 3. His Introduction into his Office is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there ariseth . Oritur , Exoritur . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgit . Vul. Lat. exurgat , Arose , in an extraordinary manner , Judg. 5. 7. Untill I Deborah arose , I arose a Mother in Israel ; that is , by an extraordinary Call from God to be a Prophetess and a Deliverer . Deut. 18. 18. A Prophet will I raise up unto you ; which was Christ himself . So God raised up a Horn of Salvation in the house of his Servant David . Luk. 1. 69. that is , with an extraordinary Power and Glory . So was this Priest to arise , not springing out of , nor succeeding in any order of Priesthood before Established . But all things in the Law lay against his Introduction ; and the Body of the People in the Church , was come unto the highest Defiance of any such Priest. But as God had fore-signified what he would do , when the time of the Reformation of all things should come , so when he performed his Word herein , he did it in that manner , with that evidence of his Glory and Power , as introduced him against all Opposition . For when the appointed time is come , wherein the Decrees of God shall bring forth , and his Counsel be accomplished , all Difficulties though appearing insuperable , shall vanish and disappear . Zech. 4. 6 , 7. 4. The Nature of his Priesthood is declared in its Resemblance unto that of Melchisedec , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Apostle intendeth not to express the words of the Psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he constantly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according unto the Order ; but he respects the whole Conformity that was between Melchisedec and our Lord Jesus Christ , in the instances which he had before insisted on . For whereas God had ordered all things in the Scripture concerning Melchisedec , that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 3. made like unto the Son of God , he is said to arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the likeness or similitude of Melchisedec . For every Similitude is mutual ; one thing is as like unto another , as that is unto it . This therefore is evident , that there was to be another Priest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meerly another , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of another Stock and Race ; and a Priest he was to be after the Similitude of Melchisedec , and not so much as after the Similitude of Aaron . The arising of Christ in his Offices puts an end unto all other things that pretend an usefulness unto the same end with them . When he arose as a King he did not put an end unto the Office and Power of Kings in the World ; but he did so unto the Typical Kingdoms over the Church , as he did to the Priesthood by arising as a Priest. And when he ariseth spiritually in the Hearts and Consciences of Believers , an end is put unto all other things , that they might before look for life , or Righteousness , or Salvation by . VER . 16. This Verse containeth an Illustration and Confirmation of the foregoing Assertion , by a Declaration of the way and manner how this other Priest , who was not of the Seed of Aaron , should come unto that Office. And this was necessary also for the prevention of an Objection , which the whole Discourse was obnoxious unto . For it might be said , that whatever was affirmed concerning another Priest , yet there was no way possible , whereby any one might come so to be , unless he were of the Family of Aaron . All others were expressely excluded by the Law. Nor was there any way or means ordained of God , any especial Sacrifice instituted whereby such a Priest might be dedicated , and initiated into his Office. In prevention of this Objection , and Confirmation of what was before declared , the Apostle adds , Who was made , not after the Law of a Carnal Commandment , but after the Power of an Endless Life . The words declare , ( 1. ) That this Priest was made so ; and ( 2. ) How he was made so , both negatively and positively . 1. He was made so ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Priest was made ; or who was made a Priest. The force of this Expression hath been explained on Chap. 3. 2. and Chap. 5. 5. The Lord Christ did not meerly on his own Authority and Power take this Office upon himself . He became so , he was made so by the Appointment and Designation of the Father . Nor did he do any thing in the whole work of his Mediation , but in Obedience unto his Command , and in compliance with his Will. For it is the Authority of God alone which is the Foundation of all Office , Duty , and Power in the Church . Even what Christ himself is and was unto the Church , he is and was so by the Grace and Authority of God even the Father . By him was he sent , his will did he perform , through his Grace did he die , by his Power was he exalted , and with him doth he intercede . What Acts of God in particular do concur unto the constitution of this Office of Christ , and to the making him a Priest , have been declared before . 2. The manner of his being made a Priest is expressed Negatively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not after ; or not according unto the Law of a Carnal Commandment . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Bodily Commandments . It is unquestionable , that the Apostle by this Expression intendeth in the first place the Law of the Levitical Priesthood , or the way and manner , whereby the Aaronical Priests were first called and vested with their Office , and then any other Law , Constitution , Rule , or Order of the same kind . He was made a Priest neither by that Law , nor any other like unto it . And two things we must enquire into . ( 1. ) Why the Call of the Aaronical Priests is said to be after the Law of Commandment ( 2. ) Why this Commandment is said to be Fleshly . 1. For the first , we may observe that the whole Law of Worship among the Jews is called by our Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 2. 15. The Law of Commandments in Ordinances . And it is so called for two Reasons . ( 1. ) Because Commands were so multiplyed therein , that the whole Law was denominated from them . Hence it became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Yoke hardly to be born , if not altogether intolerable , Acts 15. 10. ( 2. ) Because of that Severity wherewith Obedience was exacted . A Command in its formal Notion expresseth Authority , and the multiplication of them Severity : And both these God designed to make Eminent in that Law ; whence it hath this denomination , a Law of Commandments . Hereof the Law of the constitution of the Office of the Priesthood and the Call of Aaron thereunto , was a part , and he was therefore made a Priest by the Law of Commandments ; that is , by a Preceptive Law , as a part of that System of Commands wherein the whole Law consisted . See this Law and all the Commands of it , Exod. 28. throughout . 2. Why doth the Apostle call this Commandment Carnal or Fleshly . Answ. It may be on either of these three Accounts . ( 1. ) With respect unto the Sacrifices which were the principal part of the consecration of Aaron unto his Office. And these may be called Fleshly on two Accounts . 1. Because of their Subject-matter , they were Flesh , or the Bodies of Beasts ; as the Syriack reads these words , the Commandment of Bodies , that is , of Beasts to be Sacrificed . 2. In themselves and their Relation unto the Jewish State they reached no further than the purifying of the Flesh. They Sanctified unto the Purifying of the Flesh , as the Apostle speaks , Chap. 9. 13. And thus the whole Commandment should be denominated from the principal Subject-matter , or the Offering of Fleshly Sacrifices unto the Purifying of the Flesh. ( 2. ) It may be called Carnal , because a Priesthood was Instituted thereby , which was to be continued by Carnal Propagation only ; the Priesthood appointed by that Law was confined unto the Carnal Seed and Posterity of Aaron , wherein this other Priest had no Interest . ( 3. ) Respect may be had unto the whole System of those Laws and Institutions of Worship , which our Apostle , as was also before observed , calls Carnal Ordinances , imposed unto the Time of Reformation , Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof . None of these ways was the Lord Christ made a Priest. He was not dedicated unto his Office by the Sacrifice of Beasts , but Sanctified himself thereunto , when he Offered himself through the Eternal Spirit unto God , and was consummate in his own Blood. He was not of the Carnal Seed of Aaron , nor did , nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race . And no constitution of the Law in general , no Ordinance of it , did convey unto him either Right or Title unto the Priesthood . It is therefore Evident , that he was in no sense made a Priest according to the Law of a Carnal Commandment ; neither had he either Right , Power , or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever : And we may observe , That what seemed to be wanting unto Christ in his entrance into any of his Offices , or in the Discharge of them , was on the account of a greater Glory . Aaron was made a Priest with a great outward Solemnity . The Sacrifices which were Offered , and the Garments he put on , with his visible separation from the rest of the People , had a great Ceremonial Glory in them . There was nothing of all this , nor any thing like unto it , in the Consecration of the Lord Christ unto his Office. But yet indeed these things had no Glory , in comparison of that excelling Glory , which accompanied those invisible Acts of Divine Authority , VVisdom , and Grace which communicated his Office unto him . And indeed in the VVorship of God , who is a Spirit , all outward Ceremony is a diminution and debasement of it . Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament , but yet as the Apostle shews , were all but Carnal . But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit , so all Evangelical VVorship , as to the Glory of it , is Spiritual and Internal only . And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil , which hindred from an insight and entrance into the Holy place . 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But according unto the Power of an indissoluble Life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an Opposition between the way rejected and this asserted , as those which were not consistent . He was not made a Priest that way , but this . How is Christ then made a Priest according to the Power of an endless Life ? That is , saith one in his Paraphrase , installed into the Priesthood after his Resurrection . VVhat is meant by installed , I well know not . It should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Consecrated , Dedicated , Initiated . And if so , this Exposition diverts wholly from the Truth . For Christ was installed into his Office of Priesthood before his Resurrection , or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding . And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office , which was but once to be performed , before he was installed a Priest , is contradictory to , Scripture and Reason it self . Ideo ad vitam im mortalem perductus est , ut in aeternum sacrdos noster esset . He was therefore brought unto an Immortal Life , that he might be our Priest for ever , saith another . But this is not to be made a Priest according to the Power of an endless Life . If he means , that he might always continue to be a Priest , and to execute that Office always unto the consummation of all things ; what he says is true , but not the sence of this place : but if he means , that he became Immortal after his Resurrection , that he might be our Priest , and abide so for ever , it excludes his Oblation in his Death from being a proper Sacerdotal Act , which that it was , I have sufficiently proved elsewhere , against Crellius and others . Some think that the endless life intended is that of Believers , which the Lord Christ by virtue of his Priestly Office confers upon them . The Priests under the Law proceeded no further but to discharge Carnal Rites , which could not confer Eternal life on them , for whom they Ministred . But the Lord Christ in the Discharge of his Office , procureth Eternal Redemption and Everlasting life for Believers . And these things are true , but they comprise not the meaning of the Apostle in this place . For how can Christ be made a Priest according to the Power of that Eternal Life , which he confers on others . For the comparison and opposition that is made between the Law of a Carnal Commandment , whereby Aaron was constituted a Priest , and the Power of an endless Life , whereby Christ was made so , do Evidence , that the making of Christ a Priest , not absolutely , which the Apostle treats not of , but such a Priest as he is , was the Effect of this endless Life . VVherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the indissoluble Life here intended , is the life of Christ himself . Hereunto belonged , or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Power , whereby he was made a Priest. And both the Office it self and the Execution or Discharge of it , are here intended . And as to the Office it self , this Eternal or endless life of Christ , is his life as the Son of God. Hereon depends his own Mediatory life for ever , and his conferring of Eternal life on us , John 5. 26 , 27. And to be a Priest by virtue of , or according unto this Power , stands in direct opposition unto the Law of a Carnal Commandment . It must therefore be enquired , how the Lord Christ was made a Priest according unto this power . And I say it was , because thereby alone he was rendred meet to discharge that Office , wherein God was to redeem his Church with his own Blood , Acts 20. 28. By Power therefore here , both meetness and ability are intended . And both these the Lord Christ had from his Divine Nature and his endless life therein . Or it may be the Life of Christ in his Humane Nature is intended , in opposition unto those Priests , who being made so by the Law of a Carnal Commandment , did not continue in the Discharge of their Office by reason of Death , as our Apostle observes afterwards . But it will be said , that this Natural life of Christ , the life of the Humane Nature was not Endless , but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his Divine ; but it was the life of the Person of the Son of God , of Christ as God and Man in one Person . And so his life was endless . For first , in the Death which he underwent in his Humane Nature , there was no Interruption given unto his Discharge of his Sacerdotal Office , no , not for a moment . For Secondly , His Person still lived , and both Soul and Body were therein inseparably United unto the Son of God. Although he was truly and really dead in his Humane Nature , he was still alive in his indissoluble Person . And this the Apostle hath a respect unto in the Testimony , which he cites in the next Verse , to prove that he is a Priest for ever . The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests . But Christ is made a Priest according to the Power of an endless life ; that is , through the Power and Efficacy of that Eternal life which is in his Divine Person , both his Humane Nature is preserved always in the Discharge of his Office , and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest. And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron , not only from the Tribe wherein he was to be , and from his Type Melchisedec , but also from the way and means , whereby the one and the other were enabled to discharge their Office. VER . 17. The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto . For he testifieth , thou art a Priest for ever after the Order of Melchisedec . The Introduction of this Testimony is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or he Witnesseth or Testifieth ; that is , David doth in the Psalm , or rather the Holy Ghost speaking in and by David , doth so testifie . He doth not absolutely say that so he speaks , but testifies ; because he used his words in a way of Testimony unto what he had delivered . And although one thing be now principally intended by him , yet there is in these words a Testimony given unto all the especial Heads of his Discourse . As ( 1. ) That there was to be another Priest , a Priest that was not of the Stock of Aaron , nor Tribe of Levi. For he says unto the Messiah Prophesied of , who was to be of the Seed of David , Thou art a Priest , although a stranger from the Aaronical Line . ( 2. ) That this other Priest was to be after the Order of Melchisedec , and was not to be called after the Order of Aaron . For he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the Order ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a redundant , and not a suffix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a state or order of things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men , their condition and Order of all things ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchisedec . God brought him forth and vested him with his Office in such a way and manner , as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind . Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition ; and therefore is he said to be made a Priest after his Order , that is , suitably unto the Representation made thereof in him . ( 3. ) That he was made a Priest , namely , by him and his Authority , who said unto him , Thou art a Priest ; as Chap. 5. 5 , 6 , 10. ( 4. ) That he was so after the power of an endless life . For he was a Priest for ever . This word is applyed to the Law and legal Priesthood , and signifies a Duration commensurate unto the state and condition of the things whereunto it is applyed . There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law ; an Age whereunto its continuance was confined . So long all the Promises annexed unto it stood in force . And as ascribed unto the new state of things under the Gospel , it doth not signifie Eternity absolutely , but a certain unchangable Duration unto the end of the Time and Works of the Gospel . For then shall the Exercise of the Priesthood of Christ cease , with his whole Mediatory Work and Office , 1 Cor. 15. 28. Christ therefore is said to be a Priest for ever . ( 1. ) In respect of his Person , endued with an endless life . ( 2. ) Of the Execution of his Office unto the final end of it ; he lives for ever to make Intercession . ( 3. ) Of the Effect of his Offices , which is to save Believers unto the utmost , or with an Everlasting Salvation . And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest , namely , from the Testimony which he produceth thereof . For what can be more evident than that the Aaronical Priesthood was to be abolished , if so be that God had designed and promised to raise up another Priest in the Church , who was neither of the Stock nor Order of Aaron , nor called the same way to his Office , as he was , and who when he was so raised and called , was to continue a Priest for ever , leaving no room for the continuance of that Priesthood in the Church , nor place for its return when it was once laid aside ? And we may observe that , 1. The Eternal continuance of Christs Person gives Eternal continuance and efficacy unto his Office. Because he lives for ever , he is a Priest for ever . His endless life is the Foundation of his endless Priesthood . Whilst he lives we want not a Priest ; and therefore he says , that because he lives , we shall live also . 2. To make new Priests in the Church , is virtually to renounce the Faith of his living for ever as our Priest , or to suppose that he is not sufficient to the Discharge of his Office. 3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection . To return therefore unto or look after legal Ceremonies in the Worship of God , is to go back unto poor beggarly Elements and Rudiments of the World. VER . 18 , 19. IN the Twelfth Verse of this Chapter the Apostle affirms , that the Priesthood being changed , there was of Necessity a change made of the Law also . Having proved the former , he now proceeds to confirm his Inference from it , by declaring that the Priest and Priesthood that were promised to be introduced , were in all things inconsistent with the Law. In that place he mentions only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or change of the Law. But he intended not an Alteration to be made in it , so as that being changed and mended , it might be restored unto its former Use. But it was such a change of it , as was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Abrogation of it , as in these Verses he doth declare . Now this was a matter of the highest concernment unto the Hebrews , and of great Importance in it self . For it included and carried along with it an Alteration of the whole state of the Church , and of all the Solemn Worship of God therein . This therefore was not to be done but on Cogent Reasons and Grounds indispensable . And no doubt but the Apostle foresaw , what a surprisal it would be unto the Generality of the Hebrews , to hear that they must quit all their concern and special Interest in the Law of Moses . For he had three sorts of Persons to deal withal in this great cause . 1. Such as adhered unto and maintained the Mosaical Institutions in Opposition unto Christ and the whole way of our coming unto God by him . These esteemed it the greatest Blasphemy imaginable for any to affirm , that the Law was to be changed or abrogated . And this was the occasion of the death of the first Martyr of Jesus Christ under the accusation of Blasphemy , which by the Law was to be punished with Death . For this they made their charge against Stephen , that he spake Blasphemous words against Moses , ( whom they put in the first place ) and against God. Act. 6. 11. And the proof of this Blasphemy they lay on those words , that Jesus should change the Customs which Moses had delivered to them . Accordingly on this very account they stirred up Persecution with rage and madness against the Holy Apostles all the World over . The mouths of these Cursed Unbelievers were to be stopped ; and therefore Cogent Reasons and Unanswerable were in this Case to be urged by the Apostle ; and they are so accordingly . And they were now to know that notwithstanding all their Rage and Bluster , those that believed were not ashamed of the Gospel , and they must be told that the Law was to be abrogated , whether they would hear or forbear , however they were provoked or enraged thereby . 2. There were others of them who , although they received the Gospel and believed in Christ , yet were perswaded that the Law was still in force , and the Worship prescribed in it still to be observed . And of these there were very great Multitudes as the Apostle declares ; Acts 21. 20. This Error was in the Patience of God for a while tolerated among them , because the time of their full Conviction was not yet come . But those who were possessed with it , began after a while to be very troublesome unto the Church , and would not be content to observe the Law themselves , but would impose the Observation of it on all the Gentile Converts on the pain of Eternal Damnation . Acts 15. 1. They said and contended , that unless they were Circumcised after the manner of Moses , they could not be saved . These also were to be restrained and convinced . And those of them who were obstinate in this Perswasion , not long after apostatized from the whole of Christianity . And 3. There were sincere Believers , whose Faith was to be strengthned and confirmed . With respect unto them all the Apostle laboureth with great Diligence in this Argument , and evidently proves , both that it was the will and purpose of God that the Administration of the Law should have an End , and also that the time was now come , wherein it was to cease and be abrogated . This therefore he proceeds withal in these Verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. Reprobatio ; Rhem. Reprobation , most improperly ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutatio , a Change ; which reacheth not the force of the word , Ar. Abrogatio ; Bez. fit irritum ; that is , mandatum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred , loco moveo , abrogo , abdico , irritum facio ; To take out of the way , to abrogate , to disanul , to make void ; and for the most part it hath respect unto a Rule , Law or Command , that was or is in force . Sometimes it is used of a Person , who ought in Duty to be regarded and honoured , but is despised , Luk. 10. 16. Joh. 12. 48. where it is rendred to despise . So 1 Thess. 4. 8. Jude 8. Sometimes it respects things ; Gal. 2. 21. 1 Tim. 5. 12. But commonly it respects a Law , and is applyed unto them who are absolutely under the power of the Law , or such in whose power the Law is . The first sort are said to make void the Law , when they Transgress it , neglecting the Authority whereby it is given . Mark 7. 9. Heb. 10. 28. But when this word is applyed unto him who hath power over the Law , it signifies the Abrogation of it , so far as that it shall have no more power to oblige unto its observance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used no where in the new Testament but here and chap. 9. 26. Here it is applyed unto the Law , being the taking away of its Power to oblige unto Obedience ; there unto Sin , denoting the abrogating of its Power to condemn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quidem , equidem , enim Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem , but ; For verily . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecedentis mandati . The Syriack thus renders the verse , The Change , which was made in the first Commandement , was made for its weakness and because there was no profit in it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; propter ipsius imbecillitatem ; infirmitatem ; propter illud quod in eo erat infirmum aut imbecille . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; & inutilitatem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. and because there was no profit in it . The Arab. changeth the sense of the place ; reading to this purpose . For there is a Transgression where the Commandement went before , because that was weak and of little Advantage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; perfecit lex . Bez. consummavit , ad perfectum adduxit ; Vul. Lat. Rhem. brought nothing to Perfection . Syr. For the Law did not perfect any thing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. introductio verò melioris spei . Beza , sed superintroducta spes potior . Others , Sed erat Introductio ad spem potiorem . Syr , But there entered in the room thereof , an hope more excellent than it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; appropinquamus ; accedimus ; Vul. proximamus . Rhem. we approach . Our own Translation fully expresseth the Original in all the parts of it , only it determines the sense of verse the 19 , by the insertion of that word ( did . ) VER . 18 , 19. For there is verily a disanulling of the Commandement going before , for the weakness and unprofitableness thereof . For the Law made nothing perfect ; but the bringing in of a better hope , by which we draw nigh unto God. ( 1 ) The Subject spoken of is the Command ; ( 2 ) Described by the Time of its giving , it went before ; ( 3 ) Hereof it is affirmed , that it is disannulled ; and ( 4 ) The Reason thereof is adjoyned from a twofold property or adjunct of it in particular ; For 1. It was Weak . 2. It was Unprofitable . ( 5 ) As unto its deficiency from its general End ; it made nothing perfect ; ( 6 ) Illustrated by that which took its work upon it self , and effected it throughly ; the Hope brought in , by which we draw nigh unto God. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Command is of as large a signification ver . 18. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law in ver . 19. For the same thing is intended in both the words . It is not therefore the peculiar command for the institution of the Legal Priesthood that is intended , but the whole System of Mosaical Institutions . For the Apostle having already proved , that the Priesthood was to be abolished , he proceeds on that Ground and from thence to prove , that the whole Law was also to be in like manner abolished and removed . And indeed it was of such a nature and constitution , that pull one pin out of the Fabrick and the whole must fall unto the Ground . For the Sanction of it being , that he was cursed who continued not in all things written in the Law to do them , the change of any one thing must needs overthrow the whole Law. How much more must it do so , if that be changed , removed , or taken away , which was not only a material part of it , but the very hinge , whereon the whole observance of it did depend and turn . And the whole of this System of Laws , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Command , because it consisted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in arbitrary Commands and Precepts , regulated by that Maxim ; The man that doth these things shall live by them . Rom. 10. 5. And therefore the Law , as a Command , is opposed unto the Gospel , as a Promise of Righteousness by Jesus Christ. Gal. 3. 11 , 12. Nor is it the whole Ceremonial Law only that is intended by the Command in this place ; but the Moral Law also , so far as it was compacted with the other into one Body of Precepts for the same End. For with respect unto the Efficacy of the whole Law of Moses as unto our drawing nigh unto God , it is here considered . 2. This Commandement is described by the Time of its giving ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it went before , that is , before the Gospel as now preached and dispensed . It did not do so absolutely . For our Apostle shews and proves , that as to the Promise , whereby the Grace of the New Covenant was exhibited , and which contained the Substance and Essence of the Gospel , it was given 430 years before the giving of the Law , Gal. 3. 17. Wherefore the Precedency of the Law here expressed may respect the Testimony produced out of David , whereby the Apostle proves the Cessation of the Priesthood and consequently of the Law it self . For the Command was given before that Testimony , and so went before it . But it rather respects the actual Introduction of a New Priest in the Accomplishment of this Promise . For hereon the whole change and alteration in the Law and Worship pleaded for by our Apostle , did ensue . The Commandement going before , is the Law whereby the Worship of God and Obedience unto him was regulated before the coming of Christ , and the Introduction of the Gospel . 3. Of this Command or Law , it is affirmed that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that with some earnestness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For truly , verily , certainly . This whatever it be , it came not to pass of its own accord , but it was made by him who had Power and Authority so to do , which must be the Lawgiver . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may respect a Law , as was before intimated , either on the Account of the Lawgiver , him that hath power over it , or of those unto whom it is given as a Law , and who are under the Power of it . In the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to Transgress a Law , to make it void what lies in us , by contemning the Authority of him by whom it is given ; that use of the word was before observed in Mark. 7. 9. Heb. 10. 28. In the first sense it is directly opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : That is , the giving , presenting , and promulgating of a Law , by a just and due Authority , whence it hath a power and force to oblige unto Obedience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Dissolution hereof . The Word , as was said even now , is once more used in the New Testament , and that by our Apostle in this Epistle , chap. 9. 26. Christ hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to put away sin , say we , by the Sacrifice of himself . That is to the abrogation or abolishing of that power , which Sin hath by its guilt to bind over sinners unto Punishment . So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law is its Abrogation , in taking away all its power of obliging unto Obedience or Punishment . The Apostle elsewhere expresseth the same Act by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 15. 2 Tim. 1. 10. It is therefore plainly declared , that the Law is abrogated , abolished , disanulled ; but we must yet farther enquire , ( 1 ) How this could be done ; ( 2 ) By what means it was done ; and ( 3 ) , which himself adds expresly , for what Reason it was done . The first of these seemes not to be without its difficulties . For it was a Law originally given unto the Church by God himself , and continued therein with his Approbation for many Generations . And there are multiplyed instances in the Sacred Records , of his blessing them , who were faithful and obedient in its Observation . Yea the whole prosperity of the Church did always depend thereon ; as its neglect was always accompanied with severe Tokens of Gods displeasure . Besides our Saviour affirmeth of himself that he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 5. 17. to dissolve or destroy the Law , which upon the matter is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For if a Law be disanulled or abrogated , it is totally dissolved as to its obligatory power . And our Apostle removes the suspicion of any such thing from the Doctrine of the Gospel , Rom. 3. 31. Do we then make void the Law through Faith ? God forbid : yea we establish the Law. Ans. There are two ways whereby any Law may be disanulled or abrogated . First , By taking away all Authority and use from it as unto its proper end , whilst it is in its pretended force . For suppose it to be made for ever or for a time only , its Abrogation is its deprivation of all Authority and Use as a Law. And this cannot regularly be done , but on one of these accounts . ( 1 ) That the Authority giving the Law was not valued from the Beginning , but men have been obliged unto it on a false presumption thereof . ( 2 ) That the matter of it was never Good , or usefull , or meet to be made the matter of Law. On neither of these accounts could this Law be abolished , nor ever was so by the Lord Christ or the Gospel , nor is so to this day . For God himself was the immediate Author of it , whose Authority is Soveraign and over all ; and thence also it follows , that the matter of it was Good. For the Commandement , as our Apostle speaks , was Holy , Just , and Good , Rom. 7. 12. And however there be a difference between that which is Morally Good in it self and its own Nature , and that which is so only by Divine Institution ; yet the Revealed Will of God is the adequate Rule of Good and Evil unto us , as unto our Obedience . On these Accounts therefore , it never was , nor ever could be abolished . Secondly , A Law may be abrogated , when on any consideration whatever , its Obligation unto practice doth cease or is taken away . Thus was it with this Law ; for , as every other Law , it may be considered two ways . 1. With respect unto its main End , and directive power to guide Men therein . This , in all Humane Laws , is the Publick Good of the Community or Society unto whom it is given . When this ceaseth , and the Law becomes not directive or Useful unto the Publick Good any more , all Rational Obligations unto its Observance do cease also . But yet this Law differed also from all others . All that any other Law aimeth at , is Obedience unto it self , and the Publick Good , which that Obedience will produce . So the Moral Law in the first Covenant had no other End but Obedience unto it , and the Rewardableness thereon of them that did obey it . So was it an entire Instrument of our living to God , and of Eternal Rewards thereon . But as in its Renovation it was made a part of the Law here intended , it came with it to be of another Nature , or to have another Use and End. For the whole Scope and Design of this Law was to direct Men , not to look after that Good which was its End , in Obedience unto it self , but in something else , that it directed unto by that Obedience . The End it directed unto was Righteousness before God : But this could never be attained by an Obedience unto it , nor was it ever intended that so it should do . This the Law could not do , in that it was weak through the Flesh , Rom. 8. 3. And therefore those who pursued and followed after it with the most earnestness for this End , never attained thereunto , Rom. 9. 31 , 32. This End therefore is principally to be considered in this Law , which when it is attained , the Law is established , although its Obligation unto Obedience unto it self , do necessarily cease . Now this End of the Law was Christ and his Righteousness , as the Apostle expresly declares ; For Christ is the End of the Law for Righteousness to every one that Believeth , Rom. 10. 4. And therefore this whole Law was our School-Master to Christ , Gal. 3. 24 , 25. This is called by our Saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fulfil the Law , and is opposed unto the destroying of it , Mat. 5. 17. I came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy or dissolve the Law , but to fulfil it . That is , not to abrogate it or take it away , as that which either wanted a just Authority , or was not Good or Useful , the common Reasons of the Abrogation of any Law in force : But I came to bring in and accomplish the whole End which it aimed at , and directed unto ; whereon it would cease to oblige unto a further Practice . And this the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to establish the Law ; do we then make void the Law through Faith ? yea , we establish the Law , Rom. 3. 31. That is , we declare how it hath its End and full Accomplishment , which is the greatest Establishment that any Law is capable of . And if the fulfilling of the Law , both as unto what it requires in a way of Obedience , and what also in its Curse for Sin , be not imputed unto us , we do not by Faith Establish the Law , but make it void . 2. The Law may be considered with respect unto the particular Duties , that it required and prescribed . And because the whole Law had its End , these were appointed only untill that End might be or was attained . So saith our Apostle , They were imposed untill the Time of Reformation , Chap. 9. 10. VVherefore two things did accompany this Law in its first Institution . ( 1. ) That an Obedience unto its Commands would not produce the Good which it directed unto , as formally respecting the Law it self . ( 2. ) That the Duties it required had a limited time for their Performance and Acceptance allotted unto them . VVherefore without the least Disparagement unto it , as unto the Authority whereby it was given , or as unto its own Holiness and Goodness , it might be disanulled as unto its actual Obligation unto practice and observance of its Commands . For the End of it being fully accomplished , it is no less Established , than if the observance of it had been continued unto the end of the world . It was therefore Established by Christ and the Gospel as unto its End , Use , and Scope ; it was disanulled as unto its Obligatory Power unto the observance of its Commands . For these two are inconsistent , namely , that a Law , as unto all its Ends , should be fulfilled , and yet stand in force in its Obligatory Power unto Obedience . Secondly , VVe must enquire how this was done , or how this Law was Abrogated , as to its Obligatory Power and Efficacy . And this was done two ways . 1. Really and virtually . This was done by Christ himself in his own Person . For the fulfilling and accomplishing of it was that which really and virtually took away all its Obligatory Power . For what should it oblige Men unto ? An Answer is ready unto all its Demands , namely , that they are fulfilled : and as unto what was Significative in its Duties , it is all really exhibited ; so that on no Account it can any more Oblige or Command the Consciences of Men. This the Apostle sets out in a comparison with the Relation that is between a Man and his Wife with the Obligation unto mutual Duties that ensues thereon , Rom. 7. 1 , 2 , 3 , 4 , 5 , 6. Whilst the Husband is alive , the Wife is Obliged unto all Conjugal Duties towards him and unto him alone . But upon his Death that Obligation ceaseth of it self , and she is at liberty to Marry unto another . So were we Obliged unto the Law , whilst it was alive , whilst it stood in its force and vigour : But when through the Death of Christ the Law was accomplished , it died as to the Relation which was between it and us , whereon all its Obligation unto Observance was disanulled . This was that , whereby the Law was really and virtually abrogated . It s preceptive part being fulfilled , and its Significative being exhibited , it was of no more Force or Efficacy as a Law. The Reason why it was thus to have an end put unto it , is declared in the Close of the Verse . 2. It was so abrogated Declaratively ; or the Will of God concerning its Abrogation was made known four ways . 1. In general by the Promulgation and Preaching of the Gospel , where the Accomplishment and Cessation of it was declared . For the Declaration made that the Messiah was come , that he had finished his work in the VVorld , and thereby made an End of Sin , bringing in Everlasting Righteousness , whereby the Law was fulfilled , did sufficiently manifest its Abrogation . The Apostles , I confess , in their first Preaching to the Jews spake not of it expresly , but left it to discover it self as an undeniable consequent of what they taught , concerning the Lord Christ and the Righteousness of God in him . This for some while many of them , that Believed , understood not , and therefore were Zealous of the Law , which God in his Patience and Forbearance did Graciously tolerate so , as not to impute it unto them . It was indeed great Darkness and manifold Prejudices that hindred the Believing Jews from seeing the necessary consequence unto the Abolition of the Law from the Promulgation of the Gospel : Yet this was God pleased to bear with them in , that we might not be too fierce , nor reflect with too much Severity on such as are not able in all things to receive the whole Truth as we desire they should . 2. It was so by the Institution and Introduction of new Ordinances of Worship . This was wholly inconsistent with the Law , wherein it was expresly enacted ; that nothing should be added unto the Worship of God therein prescribed . And if any such Addition was made by the Authority of God himself , as was inconsistent with any thing before appointed , it is evident that the whole Law was disanulled . But a new Order , a new entire System of Ordinances of Worship was declared in the Gospel . Yea , and those , some of them especially , as that of the Lords Supper , utterly inconsistent with any Ordinances of the Law , seeing it declares that to be done and past , which they direct us unto as future and to come . 3. There was a Determination made in the case by the Holy Ghost upon an occasion administred thereunto . Those of the Apostles , who Preached the Gospel unto the Gentiles , had made no mention unto them of the Law of Moses , as knowing , that it was nailed unto the Cross of Christ , and taken out of the way . So were they brought unto the Faith and Obedience of the Gospel without any respect unto the Law , as that wherein they were not concerned , now it had received its Accomplishment . But some of the Jews who Believed , being yet perswaded that the Law was to be continued in force , and its Observation imposed on all that were Proselyted by the Gospel , occasion was given unto that Solemn Determination which was made by the Apostles through the Guidance of the Holy Ghost , Acts 15. And the Substance of that Determination was this ; that the Gospel , as Preached unto the Gentiles , was not a way or means of Proselyting them unto Judaism , but the bringing them unto a new Church-state by an Interest in the Promise and Covenant of Abraham , given and made 430 Years before the giving of the Law. VVhilst the Law stood in its force , whoever was Proselyted unto the Truth , he was so unto the Law , and every Gentile that was Converted unto the true God , was bound to be Circumcised , and became obliged unto the whole Law. But that being now disanulled , it is Solemnly declared , that the Gentiles Converted by the Gospel , were under no obligation unto the Law of Moses , but being received into the Covenant of Abraham , were to be gathered into a new Church-state erected in and by the Lord Christ in the Gospel . 4. As unto those of the Hebrews , who yet would not understand these express Declarations of the ceasing of the Obligatory Power of the Law , to put an end unto all Disputes about his will in this Matter , God gave a dreadful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abolition unto it , in the total , final , irrevocable Destruction of the City and Temple , with all the Instruments and Vessels of its VVorship , especially of the Priesthood , and all that belonged thereunto . Thus was the Law disanulled , and thus was it declared so to be . Obs. 1. It is a matter of the highest Nature and Importance to set up or take away , to remove any thing from , or change any thing in the Worship of God. Unless the Authority of God interpose , and be manifested so to do , there is nothing for Conscience to rest in , in these things . And 2. The Revelation of the Will of God , in things relating unto his Worship , is very difficultly received , where the minds of Men are prepossessed with Prejudices and Traditions . Notwithstanding all those ways whereby God had revealed his mind concerning the Abolition of the Mosaical Institutions , yet these Hebrews could neither understand it nor receive it , untill the whole Seat of its VVorship was destroyed and Consumed . 3. The only Securing Principle in all things of this Nature , is to preserve our Souls in an entire Subjection unto the Authority of Christ , and unto his alone . The Close of the Verse gives an especial Reason of the disanulling or abrogation of the Command , taken from its own Nature and Efficacy . For there is verily a disanulling of the Commandment going before ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Adjective in the Neuter Gender put for a Substantive , which is Emphatical ; as on the contrary it is so , when the Substantive is put for the Adjective ; as 1 John 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is true , and is not a lye ; that is , mendax , false or lying . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it s own , is added to shew that the principal cause of disanulling the Law was taken from the Law it self . I have proved before that the Commandment in this verse is of equal extent and signification with the Law in the next . And the Law there doth evidently intend the whole Law , in both the parts of it , Moral and Ceremonial , as it was given by Moses unto the Church of Israel . And this whole Law is here charged by our Apostle with weakness and unprofitableness , both which make a Law fit to be disanulled . But it must be acknowledged that there is a Difficulty of no small Importance in the assignation of these Imperfections unto the Law : For this Law was given by God himself . And how can it be supposed that the Good and Holy God should prescribe such a Law unto his People , as was always weak and unprofitable . From this and the like considerations the Blasphemous Manichees denyed that the Good God was the Author of the Old Testament , and the Jews continue still upon it to reject the Gospel , as not allowing the least Imperfection in the law , but equalling it almost with God himself . VVe must therefore consider in what sense the Apostle ascribes these Properties unto the Law. 1. Some seek for a Solution of this Difficulty from Ezek. 20. ver . 11. compared with ver . 25. Ver. 11. God saith , That I gave them my Statutes , and shewed them my Judgments , which if a Man do , he shall live in them . But ver . 25. I gave them also Statutes that were not Good , and Judgments whereby they should not live . The first sort of Laws , they say , were the Decalogue , with those other Judgments that accompanied it , which were given unto the People as Gods Covenant before they broke it by making the Golden Calf . These were Good in themselves , and Good unto the People , so as if they did them they should live therein . But after the People had broken the Covenant in making of a Golden Calf , God gave them that whole System of Ordinances , Institutions , and Laws which ensued . These , they say , in that place of Ezekiel God calls Ordinances that were not Good , and Judgements whereby they should not live , as being imposed on the People in the way of Punishment . And with respect unto these they say it is , that the Apostle affirms the Commandment was weak and unprofitable . But as the Application of this Exposition unto this passage in the Apostle's Discourse , is not consistent with the Design of it , as will afterwards appear : So indeed the Exposition it self is not defensible . For it is plain , that by the Laws and Statutes mentioned , ver . 11. not any part of them , but the whole System of Ordinances and Commandments , which God gave by Moses , is intended . And the two words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do express the whole Law Ceremonial and Judicial . And it was not from this or that part , but from the whole Law that the People , as far as they were Carnal , looked for Righteousness and Salvation , Rom. 10. 5. Gal. 3. 12. And as these Laws and Statutes mentioned ver . 11. contained the whole Law given by Moses , so those intended , ver . 25. whereof it is said , that they were not Good , nor could they live in the keeping of them , cannot be the Laws and Statutes of God considered in themselves . For it is inconsistent with the Holiness , Goodness , and Wisdom of God , to give Laws , which in themselves and their own Nature , should not be Good , but Evil. Nor on Supposition that he had given them Statutes that were not Good , and Judgments wherein they should not live , could he plead as he doth , that his ways were equal , and that their ways were unequal . For in these Laws he evidently promised that those who did them should live therein . Where is the Equality , Equity , and Righteousness if it were otherwise ? Wherefore if the Statutes of God be intended in the place , it must be with respect unto the People , their Unbelief and Obstinacy , that it is said of them , that they were not Good ; being made useless unto them by Reason of Sin. In that sense the Apostle says , that the Commandment which was Ordained unto life , he found to be unto Death , Rom. 7. 10. But I rather Judge , that having charged the People with neglect and contempt of the Laws and Judgments of God which were Good , Gods giving them up Judicially unto ways of Idolatry and false Worship , which they made as Laws and Judgments unto themselves , and willingly walked after the Commandment , as Hos. 5. 11. is here so expressed . But there is no Ground for such a Distinction between the Laws . and Judgments of God in themselves , that some of them should be Good , and some of them should be not Good ; that in some of them Men might live , but not in others . Secondly , I Answer , That the whole Law may be considered two ways . ( 1. ) Absolutely in it self . ( 2. ) With Respect . ( 1. ) Unto the End for which it was given . ( 2. ) Unto the Persons unto whom it was given . In it self , no Reflection can be made upon it , because it was an effect of the Wisdom , Holiness , and Truth of God. But in the Respects mentioned it manifests its own weakness and unprofitableness . For they were Sinners unto whom it was given , and both defiled and guilty antecedently unto the giving of this Law , being so by Nature , and thereon Children of Wrath : Two things they stood in need of in this Condition . 1. Sanctification by an Inherent Purity and Holiness , with a Compleat Righteousness from thence . This the Moral Law was at first the Rule and Measure of ; and would have always effected it by its Observance . It could never indeed take away any defilement of Sin from the Soul , but it could have prevented any such defilement . But now with respect unto the Persons unto whom it was given , it became weak and unprofitable unto any such end . It became so , saith the Apostle , by Reason of the Flesh , Rom. 8. 3. For although in it self it was a perfect Rule of Righteousness , Rom. 10. 5. Gal. 3. 12. 21. yet it could not be a cause or means of Righteousness unto them who were disenabled by the entrance of Sin to comply with it , and fulfill it . Wherefore the Moral Law , which was in it self Efficacious and Useful , was now become unto Sinners , as unto the Ends of Holiness and Righteousness , weak and unprofitable : For by the deeds of the Law shall no Flesh be Justified . ( 2. ) Sinners do stand in need of the Expiation of Sin : For being actually guilty already , it is to no purpose to think of a Righteousness for the future , unless their present Guilt be first expiated . Hereof there is not the least Intimation in the Moral Law. It hath nothing in it , nor accompanying of it , that respects the Guilt of Sin , but the Curse only . This therefore was to be expected from the Ceremonial Law , and the various ways of Attonement therein provided , or no way at all . But this of themselves they could not effect . They did indeed represent and prefigure what would so do , but of themselves they were insufficient unto any such end . For it is not possible , as our Apostle speakes , that the Blood of Bulls and Goats should take away Sin , chap. 10. 5. And this Law may be considered three ways . ( 1 ) In Opposition unto Christ , without respect unto its Typical Signification , under which Notion it was now adhered unto by the unbelieving Hebrews . This being no state of it by divine Appointment , it became thereby not only of no use unto them , but the occasion of their Ruin. ( 2 ) In Competition and Conjunction with Christ ; and so it was adhered unto by many of these Hebrews who believed the Gospel . And this also was a state not designed for it , seeing it was appointed only unto the Time of Reformation , and therefore was not only useless but noxious and hurtful . ( 3 ) In Subordination unto Christ to Typifie and Represent what was to be obtained in him alone ; so during its own Season it was of use unto that End ; but yet could never effect the things which it did represent . And in this state doth the Apostle pronounce it weak and unprofitable , namely , on a Supposition that Attonement and Expiation of Sin was actually to be made , which it could not reach unto . But it may be yet farther enquired , Why God did give this Law unto the People , which although it were Good in it self , yet because of the condition of the People it could not attain the End which was intended . The Apostle gives so full an answer unto this enquiry , as that we need not farther to insist upon it . For he giveth two Reasons why God gave this Law. First he saith it was added because of Transgression till the seed should come to whom the Promise was made . Gal. 3. 19. It had a manifold necessary respect unto Transgression . As ( 1 ) to discover the nature of Sin , that the Consciences of men might be made sensible thereof . ( 2 ) To Coerce and Restrain it by its Prohibition and Threatnings that it might not run out into such an excess as to deluge the whole Church . ( 3 ) To represent the way and means , though obscurely , whereby Sin might be expiated . And these things were of so great use , that the very being of the Church depended on them . Secondly , There was another Reason for it , which he declares in the same place , ver . 23 , 24 ; It was to shut up men under a sense of the Guilt of Sin , and so with some severity drive them out of themselves and from all expectation of a Righteousness by their own works , that so they might be brought unto Christ , first in the Promise , and then as he was actually exhibited . This brief Account of the weakness and unprofitableness of the Law , whereon it was disanulled and taken away , may at present suffice . The Consideration of some other things in particular will afterwards occur unto us . Only in our passage we may a little examine , or reflect on the senses that some others have given unto these words . Schlictingius in his Comment on the next verse gives this Account of the state of the Law. Lex expiationem concedebat leviorum delictorum , idque ratione poenae alicujus arbitrariae tantum : gravioribus autem peccatis quibus mortis poenam fixerat , nullam reliquer at veniam , maledictionis fulmen vibrans in omnes qui graviùs peccássent . But these things are neither accommodate unto the Purpose of the Apostle , nor true in themselves . For ( 1 ) The Law denounced the Curse equally unto every Transgression , be it small or great ; Cursed is he who continueth not in all things . ( 2 ) It expiated absolutely no Sin small nor great , by its own power and efficacy ; neither did it properly take away any punishment temporal or eternal . That some sins were punished with Death , and some were not , belonged unto the Politie of the Government erected among that People . But ( 3 ) As unto the Expiation of Sin , the Law had an equal respect unto all the Sins of Believers , great and small ; it Typically represented the Expiation of them all in the Sacrifice of Christ , and so confirmed their Faith as to the Forgiveness of Sin , but farther it could not proceed . And Grotius on the place . Non perduxit homines ad justitiam illam veram & internam , sed intra ritus & facta externa constitit : Promissa terrestria non operantur mortis contemptum , sed eum operatur melior spes vitae aeternae & caelestis . Which is thus enlarged by another ; The Mosaical Law got no man freedom from Sin , was able to give no man strength to fulfill the Will of God , and could not purchase Pardon for any that had broken it . This therefore was to be done now afterwards by the Gospel , which gives more sublime and plain Promises of pardon of Sin , which the Law could not Promise , of an Eternal and Heavenly Life to all true penitent Believers ; which gracious tenders now made by Christ , give us a freedom of access unto God , and Confidence to come and expect such mercy from him . Ans. ( 1 ) What is here spoken , if it intend the Law in it self and its carnal Ordinances without any respect unto the Lord Christ and his Mediation , may in some sense be true . For in it self it could neither Justifie nor Sanctifie the Worshippers , nor spiritually or eternally expiate Sin. But ( 2 ) Under the Law and by it , there was a Dispensation of the Covenant of Grace , which was accompanied with Promises of eternal life . For it did not only repeat and re-inforce the Promise inseparably annexed unto the Law of Creation , do this and live , but it had also other Promises of Spiritual and eternal things annexed unto it , as it contained a legal Dispensation of the first Promise or the Covenant of Grace . But ( 3 ) The Opposition here made by the Apostle is not between the precepts of the Law and the precepts of the Gospel , the Promises of the Law and the Promises of the Gospel , outward Righteousness and inward Obedience ; but between the efficacy of the Law unto Righteousness and Salvation , by the Priesthood and Sacrifices ordained therein , on the one hand , and the Priesthood of Christ with his Sacrifice which was promised before and now manifested in the Gospel , on the other . And herein he doth not only shew the Preference and Dignity of the latter above the former , but also that the former of it self could do nothing unto these Ends ; but whereas they had represented the Accomplishment of them for a Season , and so directed the Faith of the Church unto what was future , that now being come and exhibited , it was of no more use nor Advantage , nor meet to be retained . Thus then was the Law disanulled ; and it was so actually by the means before mentioned . But that the Church might not be surprized , there were many warnings given of it before it came to pass . As ( 1 ) A Mark was put upon it from the very Beginning , that it had not a Perpetuity in its Nature , nor inseparably annexed unto it . For it had no small presignification in it , that immediately upon the giving of it as a Covenant with that People , they brake the Covenant in making the Golden Calf in Horeb , and thereon Moses brake the Tables of Stone wherein the Law was written . Had God intended that this Law should have been perpetual , he would not have suffered its first constitution to have been accompanied with an express Embleme of its disanulling . ( 2 ) Moses expresly foretells that after the giving of the Law , God would provoke them to jealously by a foolish People ; Deut. 32. 21. Rom. 10. 19. that is , by the calling of the Gentiles , whereon the Wall of Partition that was between them , even the Law of Commandements contained in Ordinances was of necessity to be taken out of the way . ( 3 ) The Prophets frequently declared that it was of it self utterly insufficient for the expiation of Sin , or the Sanctification of Sinners , and thereon preferred moral Obedience above all its Institutions ; whence it necessarily follows that seeing God did intend a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection for his Church , that this Law was at last to be disanulled . ( 4 ) All the Promises concerning the coming of Christ as the end of the Law , did declare its station in the Church not to be perpetual ; especially that insisted on by our Apostle , of his being a Priest after the Order of Melchisedec . ( 5 ) The Promises and Predictions are express , that a New Covcnant should be established with the Church , unto the removal of the Old , whereof we must treat in the next Chapter . By all these ways was the Church of the Hebrews fòrewarned that the Time would come , when the whole Mosaical Law , as to its Legal or Covenant Efficacy , should be disannulled unto the unspeakable Advantage of the Church . And we may hence observe . 1. The Introduction into the Church of what is better and more full of Grace in the same kind with what went before , doth disanul what so preceded ; but the bringing in of that which is not better , which doth not communicate more Grace , doth not do so . Thus our Apostle expresly disputes that the bringing in of the Law 400 years after the giving of the Promise , did not evacuate or any way enervate the Promise . And the Sole Reason hereof was , because the Promise had more Grace and Priviledge in it , than the Law had . But here the bringing in of another Priesthood , because it was filled with more effectual Grace and mercy , utterly disanulled that which was instituted before . And as we may hence learn the care and kindness of God unto the Church ; so also our own Duty in adhering with constant Obedience unto the Institutions of Christ. For this must be so , untill something else more full of Grace and Wisedom then they are , be appointed of God in the Church . And indeed this is that which is pretended by those by whom they are rejected . For they tell us that the Ordinances of the Gospel are weak and unprofitable , and are disanulled by that Dispensation of the Spirit which hath ensued after them . But the Truth is , to fancy a Dispensation of the Spirit without , against , or above the Ordinances of Christ , who alone doth dispense him , and that in the ways of his own Appointment , is to renounce the whole Gospel . 2. If God would disanul every thing that was weak and unprofitable in his Service , though originally of his own Appointment , because it was not exhibitive of the Grace he intended , he will much more condemn any thing of the same kind that is invented by men . I could never yet understand why God should abolish those Ordinances of worship which himself had appointed because they were weak , and approve of such as men should find out of themselves , which cannot have the least Efficacy or signification towards Spiritual Ends ; Such as are multiplyed in the Papacy . 3. It is in vain for any men to look for that from the Law now it is abolished , which it could not effect in its best estate ; and what that is the Apostle declares in the next Verse . VER . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; non enim aliquid ; that is , Nihil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit ; finished , perfected . Vul. Lat. ad perfectum adduxit ; Rhem. brought to Perfection . Bez. consummavit . Others , Sanctificavit . Of the use of this Word , we have spoken before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but for it ( or in its stead ) there entred an Hope which is better than it . Beza , Superintroducta spes potior . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Supraintroductio , or Postintroductio ; the bringing in of one thing after another . Some supply erat here , and read the words ; sed erat Introductio ad spem potiorem ; or spei melioris . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; proximamus ad Deum . Vul. Lat. Appropinquamus Deo. VER . 19. For the Law made nothing Perfect , but the bringing in of a better Hope , whereby we draw nigh unto God. The Disanulling or Abolition of the Law was laid down in the precedent verse , as a necessary consequent of its being weak and unprofitable . For when a Law hath been tried , and it is found liable unto this Charge , it is equal and even necessary that it should be disanulled ; if the End aimed at , be necessary to be attained , and there be any thing else to be substituted in its Room , whereby it may so be . This therefore the Apostle declares in this Verse , giving the Reasons in particular of what he had before asserted in general . So the Causal Connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , doth intimate . And 1. He gives an especial Instance , wherein it was evident that the Law was weak and unprofitable . 2. He declares what was to be introduced in the Room thereof which would attain and effect the end , which the Law could not reach unto , by Reason of its weakness . 3. He expresseth what that End was . The first he doth in those words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : For the Law made nothing perfect . The subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Law ; that is , the whole System of Mosaical Ordinances , as it was the Covenant which God made with the People in Horeb. For the Apostle takes the Commandment and the Law for the same in this Chapter ; and the Covenant in the next , for the same with them both . And he treats of them principally in the instance of the Levitical Priesthood ; partly because the whole Administration of the Law depended thereon ; and partly because it was the Introduction of another Priesthood , whereby the whole was disanulled . Of this Law , Commandement , or Covenant , it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it made nothing perfect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no man say expositors generally ; it made no man perfect . So the Neuter is put for the Masculine . So it is in those words of our Saviour , Joh. 6. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; All that the Father giveth me , cometh unto me ; that is every one . So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as here , put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Flesh profiteth nothing , that is , say some , no man. But I am not satisfyed with this Exposition , but rather judge that the Apostle did properly express his Intention . It made nothing , that is , none of the things which we treat about , perfect . It did not make the Church state perfect , it did not make the worship of God perfect , it did not perfect the Promises given unto Abraham in their Accomplishment , it did not make a perfect Covenant between God and man ; it had a shaddow , an obscure Representation of all these things , but it made nothing perfect . What the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so consequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , we have discoursed at large before on ver . 11. So that we shall not here again insist upon it . But it may be enquired , why , if the Law made nothing perfect , it was instituted or given by God himself ? He had designed a state of Perfection unto the Church , and seeing the Law could not effect it , nay seeing it could not be introduced whilst the Law was in force , unto what end served the giving of this Law ? Ans. This doubt was in part solved before , when we shewed the Ends for which the Law was given , although it was weak and unprofitable , as unto some other . But yet there are some other Reasons to be pleaded to represent the Beauty and Order of this Dispensation . For 1. In all these things the Soveraignty of God is to be submitted unto . And unto humble Souls there is beauty in divine Soveraignty . When the Lord Jesus rejoyced in Spirit , and thanked his heavenly Father that he had revealed the Mysteries of the Gospel unto Babes , and hid them from the Wise and Prndent , he assigns no other Reason but his Soveraignty and Pleasure , wherein he rejoyced ; even so Father , for so it seemed Good in thy Sight , Luke 10. 21. And if we cannot see an excellency in the Dispensations of God , because they are his , who gives no account of his matters , we shall never delight in his ways . So our Apostle gives no other Reason of this legal Dispensation , but that God had provided some better thing for us , that they without us should not be made perfect ; chap. 11. 40. Therefore did he give them this Law for a Season , which made nothing perfect ; even so it seemed Good in his Sight . It is the Glory of God to be gracious to whom he will be gracrous , and that at what time he will , and unto what degree and measure he pleaseth . And in this Glory of his are we to acquiesce . 2. Mankind having wofully prevaricated and apostatized from God , it was just and equal that they should not be at once enstated in their Reparation . The suddainness of it might have taken off from its Greatness . Wherefore as God left the Generality of the World without the knowledge of what he intended , so he saw Good to keep the Church in a state of Expectancy as to the Perfection of Liberty and Deliverance intended . He could have created the World in an Hour or Moment ; but he chose to do it in the space of Six days , that the Glory of his work might be distinctly represented unto Angels and Men. And he could immediately after the Fall have introduced the Promised seed , in whose Advent the Church must of necessity enjoy all the Perfection whereof it is capable in this World. But to teach the Church the greatness of their Sin and Misery , and to work in them an acknowledgement of his unspeakable Grace and Mercy , he proceeded gradually in the very Revelation of him , as we have shewed on Chap. 1. ver . 1. and caused them to wait under earnest desires , longings , and expectations , many Ages for his coming . And during this season it was of necessity that they should be kept under a Law that made nothing perfect . For as our Apostle speaketh , if they which are of the Law be Heirs , Faith is made void ; Rom. 4. 14. and if Righteousness come by the Law ; then is Christ dead in vain ; Gal. 2. 21. And if there had been a Law given , which could have given life , verily Righteousness should have been by the Law , Gal. 3. 21. Wherefore until the actual Exhibition of the Promised Seed , it was absolutely necessary that the Church should be kept under a Law that made nothing Perfect . 3. That People unto whom the Law was peculiarly to be given , and by whom God would accomplish his further Design , were a stubborn , earthy , hard-hearted People , that stood in need of a Yoke to burden and subdue them unto the will of God. So obstinate they were in what they had once received , and so proud of any Priviledge they enjoyed , that whereas their Priviledges were very many , and very great , they would never have had any thought of looking out after another state , but have forgone the Promise , had they not been pinched , and burdened , and disappointed in their Expectation of Perfection by this Law , and the Yoke of it . 4. God had designed that the Lord Christ should in all things have the Preheminence . This was due unto him on the Account of the Glory of his Person , and the Greatness of his Work. But if the Law could have made any thing Perfect , it is evident , that this could not have been . Perfection being thus denied unto the Law , it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are elliptical , and without a Supplement give no certain sense . And this may be made two ways . First , by the Verb Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so the whole of what is asserted is an effect of the Law. It made nothing perfect , but it was the bringing in of a better Hope , or an Introduction unto a better Hope , as some render the words . It served as Gods Way and Method unto the bringing in of our Lord Jesus Christ ; unto this End it was variously Serviceable in the Church . For as its Institutions , Promises , Instructions , and Types did represent him unto the Faith of Believers ; so it prepared their Minds unto an Expectation of him , and longing after him . And the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is Adversative , seems to intimate an Opposition in what the Law did , unto what it is said before that it did not . It did not make any thing Perfect , but it did bring in a better Hope ; and we know in how many things it was a preparatory Introduction of the Gospel . VVherefore this sence is true , though not , as I judge , directly intended in these words . Beza first Observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this place , as it is unquestionably in sundry others . If so , not an Assignation of a contrary effect unto the Law unto what was before denyed , is intended ; but the designation and expression of another Cause of the effecting of that which the Law could not effect . And the defective Speech is to be supplyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made perfect ; as we do it by did , that is , did make all things perfect . To the same purpose the Apostle expresseth himself in other words , Rom. 8. 3. For what the Law could not do , in that it was weak through the Flesh , God sending his own Son in the likeness of sinful flesh , and for sin , condemned sin in the flesh . For the words are so to be supplyed , what the Law could not do , that God did ; which what it was , and how God did it , the following words declare . Thus God had designed to bring the Church unto a better state , a state of Comparative Perfection in this World. This the Law was not a means or Instrument suited unto : wherefore another way is fixed on to that End , which being compleatly effective of it , the Law was laid aside and disanulled as unprofitable . This the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth lead unto : For it is as much as Postintroductio , or Superintroductio ; the Introduction of one thing after , or upon another . This was the Priesthood and Sacrifice of Christ , which were brought in after the Law , upon it , in the room of it , to effect that which the Law could not do . This our Apostle further Argues and confirms , Chap. 10. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. This therefore is the sense of the words ; The Introduction of the Better Hope , after , and upon the Law , when a sufficient Discovery had been made of its weakness and insufficiency , as unto this End , did make all things perfect , or bring the Church unto that state of consummation , which was designed unto it . It remaineth only therefore that we shew what this Better Hope is , whereunto this effect is ascribed . Whatever it be , it is called better , with respect unto the Law , with all things that the Law contained or could effect , somewhat of more Power and Efficacy to perfect the Church-state . This neither was , nor could be any thing but Christ himself and his Priesthood : For in him we are compleat , Col. 2. 10. and by one Offering he hath for ever perfected them that are Sanctified ; the Heavenly things themselves being purified thereby . Hope therefore is used here Metonymically , to design the thing hoped for . From the giving of the first Promise , and throughout under the Dispensation of the Law , Christ and his coming into the VVorld were the Hope of all Believers , the great thing which they desired , longed and hoped for . Hence was he called , the Desire of all Nations , Hag. 2. that which the Secret desires of the whole Race of Mankind worked towards . And in the Church , which enjoyed the Promises , they rejoyced in the fore-sight of it , as did Abraham ; and desired to see its Day , as did the Prophets , diligently enquiring into the time and season of the Accomplishment of those Revelations , which they had received concerning him , 1 Pet. 1. 11 , 12. It is not therefore the Doctrine of the Gospel , with its Precepts and Promises ( as some suppose ) which is here intended ; any other ways but as it is a Declaration of the coming of Christ , and the Discharge of his Office : For without a respect hereunto , without Virtue and Efficacy thence alone dirived , the outward Precepts and Promises of the Gospel would no more perfect the Church-state than the Law could do . Obs. 1. When God hath designed any Gracious End towards the Church , it shall not fail , nor his work cease for want of effectual means to accomplish it . All means indeed have their Efficacy from his Designation of them unto their End. His Wisdom makes them meet , and his Power makes them Effectual . VVhatever therefore seems to be a means in the hand of God unto any End , and doth not effect it , was never designed thereunto : For he fails in none of his Ends , nor do his means come short of what he aims at by them . VVherefore although God designed a Perfect state of the Church , and after that gave the Law ; yet he never designed the Law to accomplish that End. It had other Ends , as we have already declared . But Men were very apt to take up with the Law , and to say of it , Surely the Lords Annointed is before us . VVherefore God by many ways and means discovered the weakness of the Law , as unto this End. Then were Men ready to conclude , that the Promise it self concerning this perfect Church-state would be of none effect . The mistake lay only herein , that indeed God had not as yet used that onely means for it , which his infinite Wisdom had suited for , and his infinite Power would make Effectual unto its attainment . And this he did in such a way , as that those , who would not make use of his means , but would as it were impose that upon him which he never intended to make use of in that kind , perished in their Unbelief . Thus was it with the Generality of the Jews , who would have Perfection by the Law , or none at all . VVherefore the Promise of God concerning the Church , and to it , must be the Rule and Measure of our Faith. Three things do deeply Exercise the Church , as unto their Accomplishment . ( 1. ) Difficulties rendring it wholly improbable . ( 2. ) Long unexpected Procrastination . ( 3. ) Disappointment of appearing means of it . But in this Instance of the Introduction of a perfect Church-state in and by the Person of Jesus Christ , God hath provided a Security for our Faith , against all Objections , which these considerations might suggest . For , ( 1. ) VVhat greater Difficulties can possibly lye in the way of the Accomplishment of any of the Promises of God , which yet are upon the Sacred Record unaccomplished , as suppose , the Calling of the Jews , the Distruction of Antichrist , the Peace of the Church , and Prosperity of it in the plentiful Effusion of the Spirit ; but that as great , and greater lay in the way of the fulfilling of this Promise ? All the National Provocations , Sins , and Idolatries , that fell out in the Posterity of Abraham ; all the Calamities and Desolating Judgments that over-took them , the cutting down of the House of David , untill there was only a Root of it left in the Earth ; the Unbelief of the whole Body of the People , the Enmity of the world , Acted by all the Crafts and Powers of Satan , were as Mountains in the way of the Accomplishment of this Promise . But yet they all of them became at length a Plain before the Spirit of God. And if we should compare the Difficulties and Oppositions that at this Day lye against the fulfilling of some Divine Promises , with those that rose up against this one of perfecting the Church-state in Christ , it would , it may be , abate our forwardness in condemning the Jews of Incredulity , unless we found our selves more established in the Faith of what is to come , than for the most part we are . ( 2. ) Long and unexpected Procrastinations are Trials of Faith also . Now this Promise was given at the Beginning of the world , nor was there any time allotted for its Accomplishment . Hence it is generally supposed from the words there used in the imposition of the Name of Cain on her First-Born , that Eve apprehended that the Promise was actually fulfilled . The like Expectations had the Saints of all Ages : and were continually looking out after the rising of this bright morning Star. Many a time did God renew the Promise , and sometimes confirmed it with his Oath , as unto Abraham and David ; and yet still were their expectations frustrate so far as confined unto their own Generations . And though God accepted them in their cryes and prayers and hopes , and longing desires , yet near four thousand years were expired before the Promise received its Accomplishment . And if we do believe that the Faith and Grace of the New Testament do exceed what was administred under the Old ; and that we do enjoy that Pledge of Gods Veracity in the Accomplishment of his Promises , which they attained not unto , shall we think it much , if they are exercised some part of that season , ( as yet but a small time ) in looking after the Accomplishment of other Promises ? ( 3 ) Disappointment of appearing means is of the same nature . Long after the Promise given and renewed , the Law is in a solemn and glorious manner delivered unto the Church , as the Rule of their worship and the means of their Acceptance with God. Hence the Generality of the People did alwayes suppose , that this was it , which would make all things perfect . Something indeed they thought might be added unto its Glory , in the personal coming of the Messiah : but the Law was still to be that which was to make all things perfect . And we may easily apprehend what a surprizal it was unto them , when it was made manifest that the Law was so far from effecting this promised state , that there was a necessity of taking it out of the way as a thing weak and unprofitable , that the better Hope perfecting the state of the Church might be introduced . Such Appearances are sometimes represented unto us of means highly probable for the Delivery of the Church , which after a while do utterly disappear , and things are rolled into a posture quite contrary unto the expectations of many . When there is an Appearance of what God hath promised , of what Believers have prayed for , it is no wonder if some do earnestly embrace it . But where God hath laid aside any means , and sufficiently declared that it is not his holy pleasure to use it in such a way , or unto such a length as we would desire for the fulfilling of his Promises , it is not Duty , but obstinacy and selfishness to adhere unto it , with any such expectations . Obs. 2. Believers of Old who lived under the Law , did not live upon the Law , but upon the Hope of Christ , or Christ hoped for . Christ is the same ( that is , unto the Church ) yesterday to day and for ever . If Justification , if Salvation could be had any other way , or by any other means , then was his coming needless , and his death in vain . It was the Promise of him , and not of the Law which he had broken , which was the Relief and Salvation of Adam . This being the first thing that was proposed unto fallen man , as the only means of his Restauration , Justification and Salvation , if any thing were afterwards added unto the same purpose , it would declare this to be insufficient ; which would be an impeachment of Divine wisdom and grace . On the same promise of Christ , which virtually contained and exhibited unto Believers all the Benefits of his mediation , as it was frequently renewed and variously explained , did all the Saints live under the Old Testament . And the obscurity of the Revelations of him in comparison of that by the Gospel , respected only the degrees , but not the essence of their Faith. Obs. 3. The Lord Christ by his Priesthood and Sacrifice makes perfect the Church and all things belonging thereunto , Col. 2. 10. In the last place the Apostle illustrates the work wrought through the Introduction of the better Hope , by the effect of it in them that do believe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By which we draw nigh unto God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which , may refer either to the remote antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Introduction or bringing in , or unto the next , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hope ; being both of the same Gender . By the Introduction of the better Hope we draw nigh to God ; or by which Hope we draw nigh to God. Both come to the same for the substance of the sense ; but the Application is more natural to the next Antecedent , by which Hope we draw nigh unto God. It remaineth only that we enquire , what it is thus to draw nigh to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word belonging unto the Sacerdotal Office , denoting the approach of the Priests unto God in his worship . So the LXX for the most part render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the General term for all Access unto God with Sacrifices and Offerings . And this doth the Apostle intend . Under the Levitical Priesthood , the Priests in their Sacrifices and Solemn Services did draw nigh unto God. The same now is done by all Believers under the Sacerdotal Ministration of Jesus Christ. They now all of them draw nigh unto God. And in all their worship , especially in their prayers and supplications , they have by him an Access unto God , Ephes. 2. 18. There is a similitude in these things , and an Allusion in the one unto the other ; yet so as that the one doth far excell the other , as to Grace and Priviledge . For , ( 1. ) under the Law it was the Priests alone who had this Priviledge of drawing nigh unto God , in the solemn worship of the Temple and Tabernacle . The People were kept at a Distance , and might never come near the Sacred Services of the Holy place . But all Believers being made a Royal Priesthood , every one of them hath an equal Right and Priviledge by Christ , of drawing nigh unto God. ( 2. ) The Priests themselves did draw nigh only unto outward pledges , Tokens , and Symbols of Gods Presence . Their highest Attainment was in the Entrance of the High Priest once a year into the most Holy place . Yet was the Presence of God there only in things made with hands , only instituted to represent his Glory . But Believers do draw nigh to God himself , unto the throne of his Grace , as the Apostle declares , Chap. 10. 19 , 20 , 21 , 22. It may therefore be granted that there is this Intention in the words . For as by the Law of Old the Priests in the solemn worship of the Church did draw nigh to God in those visible pledges of his Presence which he had appointed ; and this they did by vertue of the Aaronical Priesthood and the Law of its Institution , which was the utmost that could be attained in their imperfect state ; so now upon the Introduction of the better Hope , and by vertue thereof , Believers in all their solemn worship do draw nigh unto God himself , and find Acceptance with him . And there are two Reasons for the Admission of this Interpretation . For , ( 1. ) one part of the Apostles Design is to manifest the Glory and Preheminence of Gospel-worship above that of the Law. And the excellency hereof consists , not in outward forms and pompous Ceremonies , but in this , that all Believers do therein draw nigh unto God himself with boldness . ( 2. ) Whereas it is peculiarly the Priesthood of Christ and his Discharge of that office in his Oblation and Intercession , which he intends by the better Hope , as he fully declares himself towards the end of the Chapter ; they are those which we have a peculiar respect unto , in all our approaches unto God in our holy worship . Our Entrance unto the Throne of Grace is through the veil of his flesh as offered . Our Admission is only by vertue of his Oblation , and our Acceptance depends on his Intercession . Herein therefore in a peculiar manner , by this better Hope , we draw nigh unto God. But yet there is a more extensive signification of this Expression in the Scripture , which must not be here excluded . By nature all men are gone far off from God. The first general Apostacy carried mankind into a most unconceiveable Distance from him . Though our Distance from him by nature , as we are Creatures , be infinite , yet this hinders not but that in his infinite Goodness and Condescension we may have intercourse with him , and find Acceptance before him . But the Distance which came between us by sin cuts off all Communion of that kind . Wherefore our Moral Distance from God as our nature is corrupted , is greater , with respect unto our Relation unto him , than our essential Distance from him , as our nature is created . Hence , being afar off , is the expression of this state of nature , Ephes. 2. 13. You were sometimes afar off . And whatever accompanieth that state in wrath and curse upon men in fear , bondage , the power of sin and enmity against God within them ; in obnoxiousness unto misery in this world and eternal Destruction hereafter , is comprized in that expression . It is to be far from the Love and Favour of God , from the knowledge of him , and obedience unto him . Wherefore our drawing nigh unto God , denotes our delivery and recovery from this estate . So it is expressed in the place named : But now in Christ Jesus , ye who were sometimes afar off , are made nigh by the blood of Christ. To represent this all the Acts of solemn worship , which respected the Sacrifice of Christ , were called Approximations . And hereunto , unto this drawing nigh to God , or that we may so do , two things are required . 1. A Removal of whatever kept us at a Distance from God. And the things of this nature were of two sorts . ( 1. ) What was upon us from God for our sin and Apostacy . This was his wrath and curse ; And these were declared in the publishing of the Law on mount Sinai with the terrible appearances and dreadful voices that accompanied . This made the People stand afar off ; Exod. 20. 21 ; as an Emblem of their condition with respect unto the Law. ( 2 ) Guilt within , with its consequences of fear , shame , and Alienation from the life of God. Unless these things of the one sort and the other , those upon us and those within us , be taken away and removed , we can never draw nigh unto God. And to secure our Distance , they were enrolled in an hand-writing as a Record against us , that we should never on our own account so much as endeavour any Access unto him , Ephes. 2. 14. Col. 2. 14. How they were removed by the bringing in of the better Hope , that is , by the Priesthood of Christ , the Apostle declares in this Epistle , as we shall see God willing in our Progress . This neither was nor could be done by the Law or its Ordinances , neither the Moral preceptive part of it , nor the Ceremonial , in all its Rites and Sacrifices , could of themselves expiate sins , make Attonement for our Apostacy , turn away the wrath of God , nor take away Guilt , fear , bondage , and Alienation out of the minds of men . 2. There is moreover required hereunto , that upon the Justification and Acceptation of our Persons , we have Faith , Liberty , Boldness , Confidence and Assurance given unto us in our coming unto God. And this cannot be without the Renovation of our natures into his Image , the quickning of our souls with a new Principle of Spiritual life , and Ability unto all Duties of acceptable Obedience . All these things are required unto our drawing nigh unto God , or unto a state of Reconciliation , Peace , and Communion with him . And we may observe , 1. Out of Christ , or without him all Mankind are at an unconceivable Distance from God. And a Distance it is of the worst kind ; even that which is an effect of mutual Enmity . The cause of it was on our part voluntary , and the effect of it the height of misery . And however any may flatter and deceive themselves , it is the present condition of all who have not an Interest in Christ by Faith. They are far off from God , as he is the Fountain of all Goodness and Blessedness ; inhabiting , as the Prophet speaks , the parched places of the wilderness , and shall not see when Good cometh , Jerem. 17. 6. far from the dews and showers of grace or mercy , far from divine love and favour ; cast out of the bounds of them , as Adam our of Paradise , without any hope or power in themselves to return . The flaming sword of the Law turns every way to keep them from the Tree of Life . Yet are they not so far from God , but they are under his wrath and curse , and whatever of misery is contained in them . Let them fly whither they please , wish for Mountains and Rocks to fall on them , as they will do hereafter ; hide themselves in the Darkness and Shades of their own Ignorance , like Adam among the Trees of the Garden , or immerge themselves in the pleasures of sin for a season ; all is one , the wrath of God abideth on them . And they are far from God in their own minds also ; being alienated from him , Enemies against him , and in all things made up with Sathan the Head of the Apostacy . Thus is it and unconceivably worse with all that embrace not this better Hope to bring them nigh unto God. 2. It is an effect of infinite condescension and Grace , that God would appoint a way of Recovery for those who had willfully cast themselves into this wofull Distance from him . Why should God look after such Fugitives any more ? He had no need of us or our services in our best condition , much less in that useless , depraved state whereinto we had brought our selves . And although we had transgressed the Rule of our moral dependance on him in the way of obedience , and thereby done what we could to stain and eclipse his Glory ; yet he knew how to repair it unto Advantage by reducing us under the order of Punishment . By our sins we our selves come short of the Glory of God , but he could lose none by us , whilst it was absolutely secured by the Penalty annexed unto the Law. When upon the entrance of sin , he came and found Adam in the bushes , wherein he thought foolishly to hide himself , who could expect ( Adam did not ) but that his only design was to apprehend the poor rebellious Fugitive , and give him up to condign Punishment ? But quite otherwise , above all thoughts that could ever have entred into the Hearts of Angels or men , after he had declared the nature of the Apostacy , and his own indignation against it , he proposeth and promiseth a way of Deliverance and Recovery . This is that which the Scripture so magnifies under the names of Grace and Love of God , which are beyond expression or conception , Joh. 3. 16. And it hath also that lustre frequently put upon it , that he dealt not so with the Angels that sinned ; which manifests what condition he might have left us in also , and how infinitely free and Soveraign that Grace was , from whence it was otherwise . Thence it was that he had a desire again unto the works of his hands , to bring poor mankind near unto him . And whereas he might have recalled us unto himself , yet so as to leave some marks of his displeasure upon us , to keep us at a greater Distance from him than that we stood at before ; as David brought back his wicked Absalom to Jerusalem , but would not suffer him to come into his Presence ; He chose to act like himself in infinite wisdom and grace , to bring us yet nearer unto him , than ever we could have approached by the Law of our Creation . And as the Foundation , means and Pledge hereof he contrived and brought forth that most glorious and unparallel'd effect of divine wisdom , in taking our nature into that unconceiveable nearness unto himself , in the union of it unto the Person of his Son. For as all things in this bringing of us nigh to God who were afar off , are expressive effects of wisdom and Grace ; so that of taking our nature into union with himself is glorious unto Astonishment . And as we are thereby made unconceiveably more nigh to God in our nature , than we were upon our first Creation , or than Angels shall ever be ; so by vertue thereof , are we in our Persons brought in many things much nearer to God , then ever we could have been brought by the Law of Creation . O Lord our God , how excellent is thy name in all the earth ! who hast set thy Glory above the Heavens . Psal. 8. 1. It is in the Admiration of this unspeakable Grace , that the Psalmist is so ravished in the contemplation of God , as hath been declared in our Exposition on the second Chapter of this Epistle . 3. All our Approximation unto God in any kind , all our Approaches unto him in holy worship is by him alone , who was the blessed Hope of the Saints under the Old Testament and is the life of them under the New. These things must be afterwards spoken unto . VER . 20 , 21 , 22. THE Apostle had warned the Hebrews before , that he had many things to say , and those not easie to be understood concerning Melchisedec . And herein he intended not only those things which he expresseth directly concerning that Person and his office , but the things themselves signifyed thereby in the Person and Office of Christ. And therefore he omits nothing which may from thence be any way represented . So from that one Testimony of the Psalmist he makes sundry Inferences unto his purpose . As , 1. That the Lord Christ was to be a Priest , which included in it the cessation of the Levitical Priesthood , seeing he was of the Tribe of Judah , and not of the Tribe of Levi. 2. That he was to be Another Priest , that is , a Priest of another Order , namely , that of Melchisedec . And this he variously demonstrates to prove his Preheminence above the Aaronical Priesthood : as also thereon , that upon his Introduction that Order was utterly to cease and be disanulled . 3. He observes from the same Testimony unto the same purpose , that he was to be a Priest for ever , so as that there should never more upon his death or otherwise be any need of another Priest , nor any possibility of the return of the former Priesthood into the Church . 4. Neither yet doth he rest here , but observes moreover the manner how God in the Testimony insisted on , declared his purpose of making the Lord Christ a Priest which was constitutive of his Office ; and that was by his Oath . And thence takes occasion to manifest how far his Priesthood is exalted above that under the Law. This is that which now lyes before us in these verses . And we have in these things an Instance given of what unsearchable stores of Wisdom and Truth are laid up in every parcel of the word of God , if we have a spiritual light in their Investigation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words of the 20th . verse being Elliptical , the sense of them is variously supplyed . Most Translators carry on the sense unto that which is the middest of the 21 in our Translation , Others were made Priests without an Oath . The Syriack refers the words unto them foregoing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confirmed it , ( that is the better Hope ) with an Oath . And Beza , etiam quatenus non sine jurejurando superintroducta est ; in as much as ( that Hope ) is not brought in without an Oath ; And another , since , Et eo potior illa spes , quatenùs n n absque jurejurando superintroducta est Schmid . But this limits the comparison unto this verse , which the Apostle really finisheth ver . 22. Vul. Lat. & quantum est non sine jurejurando ; which the Rhemists render ; and in as much as it is not without an Oath . Ours supply ; he was made a Priest ; in as much as not without an Oath , he was made a Priest : no doubt according to the mind of the Apostle . For he hath a prospect in these words unto what ensues , where he expresly applyes this Oathunto the Priesthood of Christ , and the consummation thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Etiam quatenus ; & quatenus ; and in as much . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted by the Syriack ; Vul. in quantum est , in as much ; hereunto answereth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . 22. eatenus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jusjurandum ; an Oath . But it is here principally applyed unto those Oaths whereby Conventions , compacts , or Covenants were confirmed . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the sacrifices that were offered in the confirmation of sworn Covenants . It is three times used here by our Apostle on this occasion , ver . 20 , 21 , 28. and no where else in the new Testament . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Alii quidem , which the Rhemists mend by rendring it , and the other ; Beza . nam illi quidem ; and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they ; ours ; for those Priests ; rather , and truly those Priests , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have only the force of a causal conjunction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; were , but the manner of their being made Priests is intended ; and so the words are to be expressed fully ; facti sunt , were made . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Syriack adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of David ; It is not the giving of the Oath , but the recording of it in the Psalm that he intendeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; non poenitebit ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not lye ; will not repent , or change his mind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vul. in tantum ; to answer in quantum before ; Tantò , eatenùs ; tanto ; by so much ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc toto , by all this ; and so proceeds ; this Covenant was more excellent wherein Jesus was made the Surety . Of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall speak afterwards . VER . 20 , 21 , 22. And in as much as not without an Oath . For they truely were made without an Oath ; But this with an Oath , by him that said unto him , the Lord sware , and will not repent , thou art a Priest for ever after the Order of Melchisedec . By so much was Jesus made surety of a better Covenant . The same Argument is pursued as in the foregoing verses , only with a new Medium , and that such as leads on towards the conclusion of the whole Disputation . The Introduction of a new Priesthood , the Cessation or Abolition of the Old , with the Advantage of the Church thereby , because of its Dignity , Preheminence and stability above that which was to give place unto it , are the things which the Apostle is in the proof and confirmation of . There are three things in these three verses . 1. A Proposition of a New Medium for the confirmation of the principal Argument before insisted on , ver . 20. 2. An Illustration and Proof of what is asserted in that Proposition , ver . 21. 3. An Inference from its being so established and proved , ver . 22. In the Proposition three things may be considered . 1. The Connexion of it unto the preceding Discourse , by the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. The Modification of the Proposition in the manner of its Introduction ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quanto , quatenus , in quantum ; in as much . 3. The Proposition it self expressed negatively ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not without , &c. The Note of Connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may respect ver . 17 ; where the same Testimony now insisted upon , is introduced , and so may intimate a farther pursuit of the same Argument . If so , the other two verses , 18 , 19. are inserted as a Parenthesis , comprizing an inference of what the Apostle had before proved , with the Reasons of it . For whereas before he had only made use of the words of the Father unto Christ , thou art a Priest for ever , and thereon shewed what would thence follow ; he now proceeds to declare the manner how those words were spoken , namely , with an Oath . Or it may respect the words immediately foregoing , namely , the bringing in of a better hope ; for it was brought in by an Oath : and this sense is followed by most Translators , who supply the Defect in these words by the repetition of a better Hope . But although neither of those suppositions concerning the connexion of the words , doth prejudice the sense or Design of them , yet as we have observed before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , oftentimes is as much as moreover , as it is rendred , etiam , by Beza ; and then it denotes not an immediate connexion with , or dependance on what went before in particular , but only a Processe in the same general Argument . And so it is here a note of Introduction , of a new special consideration for the confirmation of the same Design . Thence our Translators supply the words , not with any thing that went before , but with what follows after , which the Apostle designed now in particular to speak unto , he was made a Priest. The Modification of the Proposition is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eatenus quantum , in quantum , inasmuch , so much . Hereunto answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 22. in tantum : quanto , tanto . The excellency of the Covenant whereof Christ was made Mediator above the old Covenant , had proportion with the preheminence of his Priesthood above that of Aaron , in that he was made a Priest by an Oath , but they were not so . And we may observe in general , that Obs. The Faith , Comfort , Honour , and Safety of the Church , depends much on every particular remark that God hath put upon any of the Offices of Christ , or whatever belongs thereunto We have lived to see Men endeavouring their utmost to render Christ himself , and all his offices of as little use in Religion as they can possibly admit , and yet retain the Name of Christians . And it is to be feared that he is as little valued by some in their Practice , as he is by others in their notions . This is not the way of the Scripture . Therein every concernment of him and his Offices is particularly insisted on ; and the Apostle in this Chapter makes it manifest , what important Mysteries depend on such minute considerations , as some would think were little to be regarded . But all things concerning him are full of Divine Mysteries , and every Word about them that drops from infinite Wisdom , ought to be an object of Faith and Admiration . When therefore we cease to enquire with all Diligence into all the Revclations made concerning Christ or his Offices , or any thing which belongs unto them ; we do really cease to be Christians . And there can be no greater Evidence of our want of Faith in him and Love unto him , than if we neglect a due consideration of all things , that the Scripture reveals and testifies concerning him . The Proposition it self is in those words ; not without an Oath . Two things the Apostle supposeth in this Negative Proposition . 1. That there were two ways whereby men either were or might be made Priests , namely , they might be so either with , or without an Oath . And he expresseth the latter way applying it negatively unto Christ , that he might include a Negation of the former way with respect unto the Priests under the Law ; both which he afterwards expressely mentioneth . 2. That the Dignity of the Priesthood depends on , and is declared by the way whereby God was pleased to initiate men into that Office. These two things being in general laid down , as those which could not be denied ; the Apostle makes Application of them in the next verse distinctly , unto the Friests of the Law on the one hand , and Christ on the other , in a comparison between whom he is ingaged . And we may observe , that Nothing was wanting on the part of God that might give eminency , stability , glory , and efficacy unto the Priesthood of Christ. Not without an Oath . For , 1. This was due unto the Glory of his Person . The Son of God in infinite Grace condescending unto the susception of this Office , and the discharge of all the Duties of it , it was meet that all things which might contribute any thing unto the Glory , or efficacy of it should accompany his undertakings . For being in himself the Image of the invisible God , by whom all things were created , it was meet that in his whole work , he should in all things have the preheminence , as our Apostle speaks Col. 1. 15 , 16 , 18. He was in every thing that he undertook , to be preferred and exalted above all others , who ever were employed in the Church , or ever should be ; and therefore was he made a Priest not without an Oath . 2. God saw that this was needful to encourage and secure the Faith of the Church . There were many things defective in the Priesthood under the Law , as we have partly seen already , and shall yet see more fully in our progress . And it suited the design and wisdom of God that it should be so . For he never intended that the Faith of the Church should rest and be terminated in those Priests or their Office. What he granted unto them was sufficient unto the end and use whereunto he had designed it ; so as that the Church might have all that respect for it , which was needful or for their Good. But so many defects there were in that Administration , as might sufficiently evidence that the Faith of the Church was not to acquiesce therein , but to look for what was yet to come , as our Apostle proves by many instances in this Chapter . But upon the Introduction of the Priesthood of Christ , God really and actually proposeth and exhibiteth unto the Church , all that they were to trust unto , all that he would do or was any way needful to be done for their Peace and Salvation . No other Relief was to be expected for the future ; therefore did God in infinite Wisdom and Grace for the stability and security of their Faith , grant the highest and most peculiar Evidences of the everlasting confirmation of his Priesthood . And hereby did he manifest that this Dispensation of his Will and Grace was absolutely unchangeable , so that if we comply not therewithal we must perish for ever . Thus all the whole Scripture , and all contained therein direct us unto our ultimate Hope and Rest in Christ alone . VER . 21. In the Application of this assertion the Apostle affirms , that those Priests , the Priests under the Law , were made without an Oath . No such thing is mentioned in all that is recorded concerning their Call and Consecration . For where they are expressly declared in their outward circumstances , Exod. 28 , 29. there is mention made of no such thing . But their dedication consisted in three things . 1. A Call from God expressed , chap. 28. ver . 1. VVe have shewed how necessary this was unto the first erection of any Priesthood , though it was to be continued by an ordinary succession . See chap. 5 , 4. It is therefore granted that in this general Foundation of the Office , Aaron had it , even as Christ had , though not in the same way or manner . For the Call of Christ was far more eminent and glorious than that of Aaron ; as hath been shewed . 2. It consisted in the Appointment and Preparation of those peculiar Garments , and Mystical Ornaments wherein they were to administer their Office , and their Unction with the holy Annointing Oyle , when cloathed with those Garments . 3. In the Sacrifices wherewith they were consecrated and actually set apart unto that Office whereunto they were called . And these two were peculiar unto them , there being no use of them in the consecration of Christ , for both of them did declare their whole Administration to be external and carnal , and therefore could never make any thing perfect , nor were capable of a confirmation unto perpetuity . But the Promise made unto Phineas seems to be expresse for an eternity in this Priesthood . Behold , saith God , I give unto him my Covenant of Peace , and he shall have it , and his seed after him , even the Covenant of an Everlasting Priesthood . Num. 25. 12 , 13. But this proves not a certain absolute perpetuity of this Priesthood of Phineas . For , 1. The Covenant intended , was not a compleat solemn Covenant confirmed either by Oath or Sacrifice , but only a naked Promise or Declaration of the VVill of God. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used for such a promise , as wherein the nature of a Covenant is not contained , is acknowledged by the Jews themselves . 2. All the special Covenants or Promises that God made unto , or which any under the Law that had respect unto legal Administrations , were all of them Commensurate unto the Duration and Continuance of the Law it self . VVhilst the Covenant of the Law it self was in force , they also continued ; and when that ceased , then also were they to cease . For the Foundation being taken away the whole Building must come to the ground . Now that this Old Covenant of the Law was to cease and be taken away by the introduction of another and a better , God did openly and frequently declare under the Old Testament , as our Apostle manifests by one signal instance in the next chapter . And this is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever , in this case constantly . It expresseth a certain continuance of any thing so as not to be changed , or to have another thing substituted in the Room of that whereunto it is applyed , whilst that legal Dispensation continued . And so it was in this Promise made unto Phineas . For although there was an Intercision made afterwards as to the continuance of the Priesthood in the line of his Family , by the interposition of Eli and his sons , who were of the Posterity of Ithamar , yet he returned again into the enjoyment of this Promise , in the Person of Zadock in the days of Solomon , and so continued until the second Temple was forsaken of God also , and made a den of Thieves . But neither with respect unto him or any other , is there any mention of the Oath of God. For indeed God did never solemnly interpose himself with an Oath in a way of Priviledge or Mercy , but with direct respect unto Jesus Christ. So he sware by himself unto Abraham , that in his seed all the Nations of the Earth should be blessed , whereby he declared the immutability of his Counsel , in sending his Son to take his seed upon him . So he sware unto David by his Holinesse , that his seed , namely Christ , should sit on the Throne for ever . Wherefore although God never changeth any real internal Acts of his Will , or his Purposes , for with him there is neither variableness nor shadow of turning ; yet he often works an Alteration in some things , which on some conditions , or for some time he hath proposed and enjoyned unto his Church , unless they were confirmed by his Oath . For this declares them to be absolutely immutable . This is the Account the Apostle gives of the Aaronical Priests , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they truly , that is , Aaron and all his Posterity that exercised the Priests Office in a due manner , they were all made Priests , that is , by God himself . They did not originally take this Honour unto themselves , but were called of God. For he hath no regard unto them who in those days invaded the Priests Office with violence , deceit , or bribery , and so not only corrupting but evacuating the Covenant of Levi. Those that entred into and executed their Office according to the Law , are here intended by him . These were all made Priests in the way of Gods appointment ; but neither all of them nor any of them were made Priests by an Oath . God , into whose Soveraign Will and Pleasure all these things are resolved , granted unto them what he saw convenient , and withheld what seemed good unto him ; what he did was sufficient to oblige the People unto Obedience during that Dispensation of his Will : and what he did not adde , but reserved for a further dispensation of His Grace , intimated that liberty which he reserved unto himself of making an Alteration therein , as he saw Good. And we may see , That Although the Decrees and Purposes of God were always firm and immutable , yet there was no fixed state of outward Dispensations , none confirmed with an Oath , untill Christ came . Nor shall we find any rest in any thing , until we come to Christ. The Apostle in the next words declares in particular , and positively , what he had in general and negatively before laid down ; but this with an Oath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but He , this Man , he who was to be a Priest after the order of Melchisedec . He was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Oath . This is first asserted and then proved by the Testimony of the Psalmist ; and the Assertion may have a double signification . ( 1 ) That this Oath was constituent of his Office. Therein his Call and Consecration did consist . ( 2. ) That his Call , Constitution , or Consecration was confirmed and ratified with an Oath ; And the latter sense is intended ; For so doth the Antithesis require . Those legal Priests had a Divine Constitution and Call , but they had no Confirmation by the Addition of an Oath ; God used not an Oath in or about any thing that belonged unto them . Wherefore this Man was also to have another Call unto , and Constitution of his Office , but he was to be confirmed therein by an Oath . Wherein this call of Christ unto his Office did consist , what were the Acts of the Divine Will thereabout , and what was the manifestation of them , I have declared at large in the Exercitations about the Priesthood of Christ. Two things are to be considered in this Oath . ( 1. ) The form . And ( 2. ) the matter of it . 1. The Form of it is in those words , the Lord sware and will not repent . And the Matter of it is , that he in his own Person should be a Priest for ever . The Person swearing is God the Father , who speaks unto the Son in the Psalm 110. 1. The Lord said unto my Lord : and the Oath of God is nothing but the solemn Eternal Unchangeable Decree and Purpose of his Will , under an especial way of Declaration . So the same Act and Counsel of Gods Will is called his Decree , Ps. 2. 7. Wherefore when God will so far unveil a Decree and Purpose , as to testifie it to be absolute , and unchangeable , he doth it in the way of an Oath , as hath been declared , Chap. 6. ver . 13 , 14. Or to the same purpose God affirms that he hath sworn in the case . If then it be demanded , When God thus sware unto Christ ? I answer , we must consider the Decree it self unto this purpose , and the peculiar Revelation or Declaration of it , in which two this Oath doth consist . And as to the first , it belongs entirely unto those eternal foederal Transactions between the Father and the Son , which were the original of the Priesthood of Christ , which I have at large explained in our Exercitations . And as for the latter , it was when he gave out that Revelation of his mind , in the Force and Efficacy of an Oath in the Psalm by David . It is therefore not only a mistake but an Error of danger in some Expositors , who suppose that this Oath was made unto Christ upon his Ascension into Heaven . For this Apprehension being pursued , will fall in with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of the Socinians in this whole Cause , namely , that the Kingly and Priestly Offices of Christ are not really distinct . Moreover it supposeth the principal discharge of the Priesthood of Christ , in his sacrifice , to have been antecedent unto this Oath which utterly enervates the Apostles Argument in these words . For if he were made a Priest and discharged his Office without an Oath , as he must be and do on this supposition that the Oath of God was made unto him after his Ascension , ( or that his death and Oblation therein belonged not unto his Priestly Office ) he had no preheminence herein unto the Aaronical Priests . He might so have a subsequent Priviledge of the Confirmation of his Office , but he had none in his Call thereunto . Wherefore this Oath of God , though not in it self solely the constituent cause of the Priesthood of Christ , yet it was , and it was necessarily to be antecedent unto his Actual entrance upon , or discharge of any solemn Duty of his Office. That additional expression , and he will not repent , declares the nature of the Oath of God and of the Purpose confirmed thereby . When God makes an Alteration in any Law , Rule , Order , or Constitution , he is or may be said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to repent . This God by this word declares shall never be ; no Alteration or Change , no Removal or Substitution shall ever be made in this matter . 2. The matter of this Oath , is , that Christ is and should be a Priest for ever . He was not only made a Priest with an Oath , which they were not , but a Priest for ever . This adds unto the unchangeableness of his Office , that he himself , in his own Person was to bear , exercise , and discharge it , without substitute or successor . And this , for ever , answers unto the for ever under the Law ; each of them being commensurate unto the Dispensation of that Covenant which they do respect . For absolute Eternity belongs not unto these things . The Ever of the Old Testament was the Duration of the Dispensation of the Old Covenant . And this , for ever , respects the New Covenant , which is to continue unto the consummation of all things , no change therein being any way intimated or promised , or consistent with the Wisdome and Faithfulness of God , all which were otherwise under the Law. But at the end of the world , together with the Dispensation of the New Covenant , an end will be put unto all the Mediatory Offices of Christ , and all their Exercise . And there are four things which the Apostle declareth and evinceth in this observation . 1. That our High Priest was peculiarly designed unto and initiated into his Office by the Oath of God , which none other ever was before him . 2. That the Person of the High Priest is hereby so absolutely determined , as that the Church may continually draw nigh unto God in the full Assurance of Faith. 3. That this Priesthood is liable to no Alteration , Succession , or Substitution . 4. That from hence ariseth the principal Advantage of the New Testament above the Old , as is declared in the next verse , and we may observe , 1. That although God granted great Priviledges unto the Church under the Old Testament , yet still in every instance he withheld that which was the principal , and should have given perfection unto what he did grant . He made them Priests , but without an Oath . In all things there was a reserve for Christ , that he in all might have the Preeminence . 2. God by his Oath declares the Determination if his Soveraign pleasure unto the Object of it . What he proposeth and prescribeth unto us , he declares no more of his mind and his will about , but that he requireth and approveth of our Obedience unto it , but still reserves the liberty unto himself of making those Alterations in it and about it , that seem good unto him . Nothing therefore in the whole legal Administration being confirmed by the Oath of God , it was always ready for a removal at the appointed season . 3. Christ his being made a Priest by the Oath of God for ever , is a solid Foundation of Peace and Consolation to the Church . For , 4. All the Transactions between the Father and the Son , concerning his Offices , undertakings , and the work of our Redemption , have respect unto the Faith of the Church , and are declared for our Consolation . Such were his solemn Call to his sacerdotal Office , and the Oath of God whereby he was confirmed therein . I will not say that these things were needless on the part of Christ himself , Seeing it became the Glory of his Person to be thus testified unto in his condescension unto Office ; yet was it in all these things the Good and Benefit of the Church that was designed . What the Lord Christ said of his Prayer unto God the Father , at least so far as it was vocal , it was not needful for him , but was only for the confirmation of the Faith of others ; John 11. 41 , 42. may be spoken of all other Transactions between God and him ; the Faith of others was principally respected in them , and thereunto they were absolutely needful . For , 1. The things which God proposeth unto our Faith through Christ , are exceeding great and glorious , and such as being most remote from our innate Apprehensions , do need the highest confirmation . Things they are , which Eye hath not seen , nor Ear heard , neither have they entred into the Heart of Man , 1 Cor. 2. 9. Things unexpected , great and glorious are apt to surprize , amaze and overwhelm our Spirits , until they are uncontrollably testified unto . So when Jacobs sons told their Father that Joseph was alive , and made Governour over all the Land of Egypt , Gen. 45. 26. The Tidings were too great and good for him to receive . But it is added , that when they gave Evidence unto their report by the Waggons that Joseph had sent to carry him , the Spirit of Jacob revived ; ver . 27 , 28. The things of the Gospel , pardon of Sin , Peace with God , Participation of the Spirit , Grace and Glory , are great and marvellous . Men at the hearing of them are like them that dream , the words concerning them seem like the Report of the Woman unto the Apostles , concerning the Resurrection of Christ , they seemed as idle Tales , and they believed them not , Luke 24. 11. Wherefore God discovers the Fountains of these things that we may apprehend the Truth and Reality of them . His Eternal Covenant with his Son about them , his Oath that he hath made unto him , whereby he was established in his office , and the like glorious Transactions of his Wisdom and Grace , are revealed unto this very end , that we might not be faithless in these things but believe . For can any thing that is proposed unto us be supposed to exceed the Duty of Faith , when we see it either in it self , or in its springs and foundation solemnly confirmed by the Oath of God ? They are glorious things which we are to expect from the Priesthood of Christ , and the Discharge of that Office. And is it not an unspeakable encouragement thereunto , that God hath confirmed him in that office by his solemn Oath unto him ? For two things evidently present themselves unto our minds thereon . First , that this is a thing which the infinitely holy wise God lays great weight and stress upon . And what is he not able to effect when he doth so , and consequently lays out the Treasures of his Wisdome , and ingageth the greatness of his Power in the pursuit of it ? And secondly , his Counsel herein is absolutely immutable , and such as on no emergency can admit of Alteration . If therefore the ingagement of infinite Wisdome , Grace , and Power will not excite and encourage us unto believing , there is no remedy but we must perish in our sins . 2. As the things proposed in the Gospel as effects of the Priesthood of Christ , are in themselves great and glorious , requiring an eminent confirmation ; so the frame of our Hearts with respect unto them , is such from first to last , as stands in need of all the Evidence that can be given unto them . For there is in us by nature an aversation unto them , and a dislike of them . In the wisdom of our carnal minds we look on them as foolish and useless . And when this woful enmity is conquered by the Mighty Power of God , and the Souls of Sinners wrought over to approve of these effects of Divine Wisdom and Grace , yet no man can recount how many doubts , fears , jealous suspicions we are , as to our closing with them by Faith , obnoxious unto . Every ones own Heart , if he have any acquaintance with it , if he be diligent in the examination of it , will sufficiently satisfie him what objections Faith in this matter hath to conflict withal . And it is to be feared that he who is insensible of the oppositions that arise against sincere believing , never yet knew what it is so to believe . To encourage and strengthen our Hearts against them , to give power unto Faith against all oppositions , doth God thus reveal the Wisdom of his Counsel and the glorious springs of this Ministration whereinto our whole Faith is principally resolved . And indeed we may try the sincerity of our Faith by its respect unto these things . It may be some , for ought I know , may be carried on in such an easie course and be so preserved from perplexing Temptations as not to be driven to seek their Relief so deep , as these springs of Gods confirmation of the office of Christ by his Oath do lye : But yet he that doth not of his own choice refresh his Faith with the consideration of them , and strengthen it with pleas in his supplications taken from thence , seems to me to be greatly unacquainted with what it is truly to believe . Verse XXII . By so much was Jesus made a Surety of a better Testament . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By so much answers directly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 20. in as much . There is therefore an immediate connexion of these words unto that verse . Hence ver . 21. wherein a confirmation is interserted of the principal Assertion , is justly placed in a Parenthesis in our Translation . So the sense of the Words is to this purpose : And in as much as he was not made a Priest without an Oath , he is by so much made the Surety of a better Testament . And there may be a twofold Design in the Words . ( 1. ) That his being made a Priest by an Oath made him meet to be the Surety of a better Testament ; or ( 2. ) That the Testament whereof he was the Surety must needs be better than the other ; because he who was the Surety of it was made a Priest by an Oath . In the one way , he proves the Dignity of the Priesthood of Christ from the New Testament ; and in the other the Dignity of the New Testament from the Priesthood of Christ. And we may reconcile both these senses by affirming , that really and efficiently the Priesthood gives Dignity unto the New Testament , and declaratively the New Testament sets forth the Dignity of the Priesthood of Christ. It is owned tacitely , that the Priesthood of Levi , and the Old Testament were good , or these could not be said to be better in way of comparison . And Good they were because appointed of God , and of singular use unto the Church during their continuance . But this Priesthood and Testament are better , by so much as that which is confirmed with an Oath , is better than that which is not so , which alone gives the proportion of comparison in this place . Many other advantages there were of the Priesthood of Christ , and of the New Testament in comparison unto those of old , all which encrease the proportion of Difference ; but at present the Apostle considers only what depends on the Oath of God. Wherefore the Design of the Comparison contained in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , that whereas this Priest after the Order of Melchisedec , was designed to be the Surety of another Testament , he was confirmed in his office by the Oath of God , which gives a Prcheminence both unto his Office and the Testament whereof he was to be a Surety . In the Assertion it self that Jesus was made a Surety of a better Testament , we may consider , ( 1. ) what is included or supposed in it , and ( 2. ) what is literally expressed . Three things are included and supposed in this Assertion . ( 1. ) That there was another Testament that God had made with his People . ( 2. ) That this was a good Testament . ( 3 ) That this Testament had in some sense a Surety . As unto what is expressed in these words , there are four things in them . ( 1. ) The Name of him who was the subject discoursed of , it is Jesus . ( 2. ) What is affirmed of him , he was a Surety . ( 3. ) How he became so , He was made so . ( 4. ) Whereof he was a Surety , and that is of a Testament of God. Which , ( 5. ) is described by its respect unto the other before mentioned , and its preference above it , it is a better Testament . 1. It is supposed that there was another Testament which God had made with his People . This the Apostle supposeth in this whole context , and at length brings his discourse unto its Head and issue in the eighth Chapter , where he expresly compareth the Two Testaments the one with the other . Now this was the Covenant or Testament that God made with the Hebrews on Mount Sinai when he brought them out of Egypt , as is expresly declared in the ensuing Chapters , whereof we must treat in its proper place . 2. It is supposed , that this was a Good Testament . It was so in it self , as an effect of the Wisdom and Righteousness of God. For all that he doth is good in it self , both naturally and morally , nor can it otherwise be . And it was of Good Use unto the Church , namely , unto them who looked unto the end of it , and used it in its proper design . Unto the Body of the People indeed , as far as they were carnal , and looked only on the one hand for temporal Benefits by it , or on the other for Life and Salvation , it was an heavy yoke , yea the Ministration of Death . With respect unto such Persons and Ends it contained Statutes that were not Good , Commandments that could not give Life ; and was every way unprofitable . But yet in it self it was on many Accounts Good , Just and Holy. ( 1. ) As it had an Impression upon it of the Wisdom and Goodnesse of God. ( 2 ) As it was instructive in the nature and demerit of Sin. ( 3. ) As it directed unto and represented the only means of deliverance by Righteousnesse and Salvation in Christ. ( 4. ) As it established a Worship which was very Glorious and Acceptable unto God during its Season . But as we shall shew afterwards , it came short in all excellencies and worth of this whereof Christ is the Surety . 3. It is supposed that this Testament had a Mediator . For this New Testament having a Surety , the other must have so also . But who this was must be inquired . 1. Some would have our Lord Jesus Christ to be the Surety of that Testament also . For so our Apostle affirms in general , There is one God , and one Mediator between God and Man , the Man Christ Jesus , who gave himself a ransome for all to be Testified in due time ; 1 Tim. 2. 5 , 6. Be the Covenant or Testament what or which it will , there is but one Mediator between God and Man. Hence our Apostle says of him , that Jesus Christ is the same yesterday , to day , and for ever , Chap. 13. 8. If therefore he be the only Mediator to day under the New Testament , he was so also yesterday under the Old. Answ. 1. There is some difference between a Mediator at large , and such a Mediator as is withal a Surety . And however on any Account Christ may be said to be the Mediator of that Covenant , he cannot be said to be the Surety of it . 2. The place in Timothy cannot intend the Old Covenant but is exclusive of it . For the Lord Christ is there called a Mediator with respect unto the Ransome that he paid in his death and bloodshedding . This respected not the confirmation of the Old Covenant , but was the Abolition of it ; and the Old was confirmed with the Blood of Beasts , as the Apostle expresly declares , Chap. 9. 18. 19. 3. The Lord Christ was indeed in his Divine Person the immediate Administrator of that Covenant , the Angel and Messenger of it on the behalf of God the Father ; but this doth not constitute him a Mediator properly : For a Mediator is not of one , but God is one . 4. The Lord Christ was a Mediator under that Covenant , as to the original Promise of Grace , and the efficacy of it , which were administred therein ; but he was not the Mediator and Surety of it as it was a Covenant : For had he been so , he being the same yesterday , to day , and for ever , that Covenant could have never been disanulled . 2. Some assert Moses to have been the Surety of the Old Testament . For so it is said , that the Law was given by the Disposition of Angels in the hand of a Mediator . Gal. 3. 19. That is , of Moses ; whom the People desired to be the internuncius between God and them , Exod. 20. 19. Deut. 5. 24. Chap. 18. 16. Answ. ( 1. ) Moses may be said to be the Mediator of the Old Covenant in a general sense , inasmuch as he went between God and the People , to declare the Will of God unto them , and to return the profession of Obedience from them unto God ; But he was in no sense the Surety thereof . For on the one side God did not appoint him in his stead to give Assurance of his fidelity unto the People . This he took absolutly unto himself in those words wherewith all his Laws were prefaced ; I am the Lord thy God. Nor did he , nor could he on the other side undertake unto God for the People ; and so could not be esteemed in any sense the Surety of the Covenant . ( 2. ) The Apostle hath no such argument in hand , as to compare Christ with Moses , nor is he treating of that Office wherein he compares him with him , and prefers him above him , which was his Prophetical Office whereof he had before discoursed , Chap. 3 , 4 , 5 , 6 , 7. VVherefore 3. It was the High Priest alone who was the Surety of that Covenant . It was made and confirmed by sacrifices , Psal. 50. 5. as we shall see more at large afterwards , Chap. 9. 19 , 20. And if Moses were concerned herein , it was as he executed the office of the Priest in an extraordinary manner . Therefore the High-Priest offering solemn sacrifices in the name and on the behalf of the People , making Attonement for them according to the terms of that Covenant , supplyed the place of the Surety thereof . And we may observe , That How good and glorious soever any thing may appcar to be , or really be in the Worship of God , or as a way of our coming to him , or walking before him ; if it be not ratified in and by the immediate Suretiship of Christ , it must give way unto that which is better ; it could be neither durable in it self , nor make any thing perfect in them that made use of it . 2. In what is positively asserted in the words we may observe , 1. The Person who is the subject spoken of , and that is , Jesus . He had in general declared the nature of the Priesthood of him who was to have that Office , according to the order of Melchisedec . But he had not yet in this whole chapter , that is , from the beginning of this discourse , mentioned who that Person was , or named him . But here he makes application of the whole unto him ; it is Jesus who in all these things was intended . And this he doth suitably unto his design and occasion . For two things were in question among the Hebrews . ( 1. ) What was the Nature of the Office of the Messiah . ( 2. ) Who was the Person . For the first of these , he proves unto them from their own acknowledged Principles , that he was to be a Priest , as also what was the nature of that Priesthood , and what would be the necessary consequents of the setting up that office in the Church , and the exercise of it : this his whole precedent discourse is designed unto . Now he asserts the second part of the difference , namely , that it was Jesus who is this Priest , because in him alone do all things concurre that were to be in that Priest , and he had now discharged the principal part and Duty of that Office. It was sufficient for the Church of the Jews to believe in the Messiah , and to own the work of Redemption which he was to accomplish . Nor did the meer actual coming of Christ make it absolutely necessary that they should all immediately be obliged to believe him to be the Person . Many , I doubt not , died after his Incartion and went to Heaven without an actual belief that it was He who was their Redeemer . But their obligation unto Faith towards that individual person arose from the Declaration that was made of him , and the Evidences given to prove him to be the Son of God , the Saviour of the world . So he tells those unto whom he preached and who saw his miracles , if ye believe not that I am he , ye shall dye in your sins , John 8. 24. It would not now suffice them to believe in the Messiah in general , but they were also to believe , that Jesus was He , or they must perish for their unbelief . Howbeit they only were intended who hearing his words and seeing his Miracles , had sufficient Evidence of his being the Son God. Of others in the same Church , this was not as yet required . Nor , it may be , doth our Saviour oblige them immediately unto Faith in this matter ; only he declares what would be the event with them , who upon his Accomplishment of his work in the Earth , and the sending of the Holy Ghost after his Ascension , whereby he gave the principal Declaration and Evidence of his being the Messiah , should continue in their unbelief . Hereon and not before , the Belief in his individual Person , in Jesus the Son of God , became the Foundation of the Church ; so that whoever beleived not in him did die in their sins . Wherefore the Apostles immediately upon the coming of the Holy Ghost , made this the first and principal subject of their Preaching , namely , that Jesus was the Christ. See Acts 2 , 3 , 4 , 5. so our Apostle in this place , having asserted the Nature of the Office of the promised Messiah , makes an application of it unto his Person , as he also had done , Chap. 2. 9. And we may observe that , All the Priviledges , Benefits and Advantages of the Offices and Mediation of Christ , will not avail us , unless we reduce them all unto Faith in his Person . Indeed it is not so much what is done , though that be unconceivably great , as by whom it is done , namely , Jesus the Son of God , God and Man in One Person . It is a matter of somewhat a surprizing Nature , that divers in these days do endeavour to divert the minds and Faith of men from a Respect unto the Person of Christ. But that the crafts of Satan have made nothing , be it never so foolish or impious in Religion , to seem strange , a man could not but admire how such an Attempt should be either owned or countenanced . For my part I must acknowledge that I know no more of Christian Religion but what makes me judge , that the principal trouble of Believers in this world , lies herein , that they can no more fervently love , nor more firmly Believe in the Person of Christ , than what they have as yet attained unto . But this notion hath been vented and carried on among us , by Persons who out of an aym after things novel and contrary to the received Faith , have suffered themselves to be imposed on by those who have other Principles than what they seem to own . For the Socinians denying the Divine Nature of Christ , do , ( in the pursuit of that Infidelity ) their utmost to take the minds of men from a regard unto his Person , and would reduce all Religion unto a meer Obedience unto his Commands . And indeed there can be no place for that Divine Faith in him , trust on him , and Love unto him which the Church always professed , if it be supposed that he is not God and Man in one Person . And their reasonings , they are unto this purpose , which some represent unto us , who yet will not avow that Principle from whence alone they are taken and do rise . But so long as we can hold the Head , or this great Foundation of Religion , that the Lord Christ is the Eternal Son of God , which alone gives life and efficacy unto his whole work of Mediation , our Faith in all its actings will be reduced unto his Person ; there it beginneth , there it endeth . It is Jesus who is this Mediator and Surety of the Covenant , in whose Person God Redeemed the Church with his own Blood. 2. That which is affirmed of this Person is , that he was made a Surety . 1. The way whereby he became so , is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He was made so . So is this word used with respect unto him , Chap. 1. 4. of the same importance with another translated appointed , Chap. 3. 2. and it signifies what is expressed , Chap. 5. 5. The places may be consulted with our exposition of them . Respect is had herein unto the Acts of God the Father in this matter . What are those Acts of God , whether Eternal or Temporal that did concurre unto or any way belong unto the investiture of Christ in his Offices , I have at large declared on Chap. 1. 1 , 2 , 3. And more particularly for what concerns his Priesthood , it hath been handled apart in our Exercitations on that subject . But we may here also observe , that The whole undertaking of Christ and the whole efficacy of the discharge of his Office depends on the Appointment of God even the Father . 3. It is affirmed that he was thus made , appointed or constituted , that is , by God himself a Surety , which is farther declared by the Addition of that whereunto his Suretiship had a respect , namely , a better Covenant ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its use , we must treat expressely afterwards . Here we shall only observe that in this word the Apostle takes many things as granted among the Hebrews . As , 1. That there was to be another Covenant or Testament of God with and towards the Church , besides that which he made with Israel when he brought them out of Egypt . The Promises hereof are so frequently repeated in the Prophets especially those who prophecyed towards the latter end of their Church State , that there could be no question about it , nor could they be ignorant of it . 2. That this New Covenant or Testament should be better than the former , which was to be disanulled thereby . This carried along with it , it s own Evidence . For after God in his Wisdom and Goodness had made one Covenant with his People , he would not remove it , abolish it , and take it away by another , unless that other were better than it ; especially declaring so often as he doth , that he granted them this New Covenant , as the highest effect of his Grace and Kindness towards them . And that indeed it was expressely promised to be a better Covenant than the former , we shall see in the next chapter , if we live and God Will. 3. It is supposed that this better Covenant must have a Surety . The original Covenant that God made with Adam had none , and therefore was it quickly broken and disanulled . The especial Covenant made with Israel had no Surety , properly so called . Only therein the High Priest did represent what was to be done by any one that should undertake to be such a Surety . Of the word and its signification we have spoken before . And in our enquiry into the nature of this Suretiship of Christ , the whole will be resolved into this one Question , namely , Whether the Lord Christ was made a Surety only on the part of God unto us , to assure us that the Promise of the Covenant on his part should be accomplished , or also an Undertaker on our part for the performance of what is required , if not of us , yet with respect unto us , that the Promise may be accomplished . The first of these is vehemently asserted by the Socinians , who are followed by Grotius and Hammond in their Annotations on this place . The words of Schlictingius are . Sponsor foederis appellatur Jesus , quod nomine Dci nobis spoponderit , id est , fidem fecerit Deum foederis promissiones servaturum esse . Non verò quasi pro nobis spoponderit Deo , nostrorumve debitorum solutionem in se receperit . Nec enim nos misimus Christum sed Deus , cujus nomine Christus ad nos venit , foedus nobiscum panxit , ejusque promissiones ratas fore spopondit & in se recepit , ideoque nec sponsor simpliciter sed foederis sponsor nominatur . Spopondit auiem Christus pro foederis divini veritate , non tantùm quatenùs id firmum ratumque fore verbis perpetuo testatus est , sed etiam quatenus muneris sui fidem maximis rerum ipsarum comprobavit Documentis , tum perfectâ vit ae innocentia & sanctitate , tum divinis plané quae patravit operibus , tum mortis adeò truculentae , quam pro doctrin ae suae veritate subiit , perpessione . After which he subjoyns a long Discourse about the Evidences which we have of the veracity of Christ. And herein we have a brief Account of their whole opinion concerning the Mediation of Christ. The words of Grotius are ; Spopondit Christus . i. e. nos certos Promissi fecit , non solis verbis sed perpetuâ vitae saenctitate , morte ob id toleratâ , et miraculis plurimis , which are an Abridgment of the Discourse of Schlictingius . To the same purpose Dr. Hammond expounds it , that he was a sponsor or Surety for God unto the confirmation of the Promises of the Covenant . On the other hand the generality of Expositors antient and modern , of the Roman and Protestant Churches , affirm that the Lord Christ as the Surety of the Covenant was properly a Surety or undertaker unto God for us , and not a Surety or undertaker unto us for God. And because this is a matter of great importance , wherein the Faith and Consolation of the Church is highly concerned , I shall insist distinctly upon it . And first , we may consider the Argument that is produced to prove , that Christ was only a Surety for God unto us . Now this is taken neither from the Name nor Nature of the Office or work of a Surety , nor from the Nature of the Covenant whereof he was a Surety , nor of the Office wherein he was so . But the sole Argument insisted on , is , that we do not give Christ as a Surety of the Covenant unto God , but he gives him unto us , and therefore he is a Surety for God and the Accomplishment of his Promises , and not for us to pay our debts , or to answer what is required of us . But there is no force in this Argument . For it belongs not unto the nature of a Surety , by whom he is or may be designed unto his Office and work therein . His own voluntary susception of the Office and work , is all that is required thereunto , however he may be designed or induced to undertake it . He who of his own Accord doth voluntarily undertake for another , on what Grounds , Reasons or Considerations soever he doth so , is his Surety . And this the Lord Christ did in the behalf of the Church . For when it was said , sacrifice and burnt Offerings and whole burnt-offerings for sin God would not have , or accept as sufficient to make the Attonement that he required , so as that the Covenant might be Established and made effectual unto us , then said he , Lo I come to do thy will O God , Heb. 10. 5 , 6. He willingly , and voluntarily , out of his own abundant Goodness and Love took upon him to make Attonement for us , wherein he was our Surety . And accordingly this undertaking is ascribed unto that Love which he exercised herein , Gal. 2. 12. 1 John 3. 16. Rev. 1. 5. And there was this in it moreover that he took upon him our Nature or the Seed of Abraham , wherein he was our Surety . So that although we neither did nor could appoint him so to be , yet he took from us that wherein and whereby he was so : which was as much as if we had designed him unto his work , as to the true Reason of his being our Surety . Wherefore notwithstanding those antecedent Transactions that were between the Father and him in this matter , it was the voluntary engagement of himself to be our Surety , and his taking our Nature upon him for that End , which was the formal Reason of his being instituted in that Office. 2. We may consider the Arguments , whence it is evident that he neither was nor could be a Surety unto us for God , but was so for us unto God. For , 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Surety , is one that undertaketh for another wherein he is defective really or in Reputation . Whatever that undertaking be , whether in Words of Promise , or in depositing of real security in the hands of an Arbitrator , or by any other Personal engagement of Life and Body , it respects the defect of the Person for whom any one becomes a Surety . Such an one is sponsor or fidejussor in all good Authors and common use of speech . And if any one be of absolute credit himself , and of a Reputation every way unquestionable , there is no need of a Surety , unless in case of Mortality . The words of a Surety in the behalf of another whose Ability or Reputation is dubious , are , ad me recipio , faciet aut faciam . And when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Adjectively as sometimes it is , it signifies him who is satisdationibus obnoxius ; liable to payments for others that are non-solvent . 2. God can therefore have no Surety properly , because there can be no Imagination of any defect on his part . There may be indeed a Question whether any Word or Promise be a Word or Promise of God. To assure us hereof , it is not the work of a Surety , but only any one or any means that may give evidence that so it is . But upon a supposition that what is proposed , is his Word or Promise , there can be no Imagination or Fear of any defect on his part , so as that there should be any need of a Surety for the performance of it . He doth indeed make use of Witnesses to confirm his Word , that is , to testifie that such Promises he hath made and so he will do . So the Lord Christ was his Witnesse , Isa. 43. 10. Ye are my witnesses , saith the Lord , and my Servant whom I have chosen . But they were not all his Sureties . So he affirms that he came into the VVorld to bear witnesse unto the Truth , John 18 37. that is , the Truth of the Promises of God ; for he was the Minister of the Circumcision for the Truth of the Promises of God unto the Fathers , Rom. 15. 8. But a Surety for God properly so called he was not , nor could be . The distance and difference is wide enough between a witnesse and a Surety ; for a Surety must be of more Ability , or more Credit and Reputation than he for whom he is a Surety , or there is no need of his Suretiship . This none can be for God , no not the Lord Christ himself , who in his whole work was the Servant of the Father . And the Apostle doth not use this word in a general improper sense for any one that by any means gives Assurance of any other thing ; for so he had asserted nothing peculiar unto Christ. For in such a sense all the Prophets and Apostles were Sureties for God , and many of them confirmed the Truth of his VVord and Promises with the laying down of their Lives . But such a Surety he intends as undertaketh to do that for others , which they cannot do for themselves , or at least are not reputed to be able to do what is required of them . 3. The Apostle had before at large declared who and what was Gods Surety in this matter of the Covenant , and how impossible it was that he should have any other : And this was himself alone interposing himself by his Oath . For in this cause , because he had none greater to swear by , he sware by himself , Chap. 6. 13 , 14. VVherefore if God would give any other Surety besides himself , it must be one greater then He. This being every way impossible , he swears by himself only . Many ways he may and doth use for the declaring and testifying of his Truth unto us , that we may know and believe it to be his word ; and so the Lord Christ in his Ministry was the principal Witnesse of the Truth of God. But other Surety than himself he can have none . And therefore , 4. VVhen he would have us in this matter , not only come unto the full Assurance of Faith concerning his Promises , but also to have strong Consolation , he resolves it wholly into the immutability of his counsel , as declared by his Promise and Oath , Chap. 6. 18 , 19. So that neither is God capable of having any Surety properly so called , neither do we stand in need of any on his part for the confirmation of our Faith in the highest degree . 5. VVe on all Accounts stand in need of a Surety for us , or on our behalf . Neither without the Interposition of such a Surety could any Covenant between God and us be firm and stable , or an Everlasting Covenant ordered in all things and sure . In the first Covenant made with Adam there was no Surety , but God and Man were the immediate Covenanters . And although we were then in a state and condition able to perform and answer all the Terms of the Covenant , yet was it broken and disanulled . If this came to pass by the failure of the Promise of God , it was necessary that on the making of a new Covenant , he should have a surety to undertake for him , that the Covenant might be stable and Everlasting . But this is false and blasphemous to imagine . It was man alone who failed and brake that Covenant . VVherefore it was necessary that upon the making of the New Covenant , and that with a design and purpose that it should never be disanulled , as the former was , that we should have a Surety and undertaker for us . For if that first Covenant was not firm and stable because there was no Surety to undertake for us , notwithstanding all that Ability which we had to answer the Terms of it , how much less can any other be so , now our natures are become depraved and sinful ? wherefore we alone are capable of a Surety properly so called for us , we alone stood in need of him , and without him the Covenant could not be firm and inviolable on our parts : The Surety therefore of this Covenant is so with God for us . 6. It is the Priesthood of Christ that the Apostle treats of in this place , and that alone . VVherefore he is a Surety as he is a Priest and in the Discharge of that office , and is therefore so with God on our behalf . This Schlictingius observes and is aware what will ensue thereon against his pretensions , which he endeavours to obviate . Mirum ( saith he ) porrò alicui videri posset , cur D. Auctor de Christi sacerdotio in superioribus & in sequentibus agens , derepente eum sponsorem foederis , non verò sacerdotem vocet . Cur non dixerit , tantò praestantioris foederis factus est sacerdos Jesus ? hoc enim planè requirere videtur totus orationis contextus . Credibile est in voce sponsoris sacerdotium quoque Christi intelligi . Sponsoris enim non est solùm alieno nomine quippiam promittere , & fidem suam pro alio interponere ; sed etiam , si ita res ferat , alterius nomine id quod spopondit , praestare . In rebus quidem humanis , si id non praestet is pro quo sponsor fide jussit ; hic verò propter contrariam causam ( nam prior hic locum habere non potest ) nempe quatenus ille , pro quo spopondit Christus , per ipsum Christum promissa sua nobis exhibet , quâ in re praecipuè Christi sacerdotium continetur . Answ. ( 1. ) It may indeed seem strange unto any one who imagineth Christ to be such a Surety as he doth , why the Apostle should so call him and so introduce him in the Description of his Priestly Office , as that which belongeth thereunto . But grant what is the proper work and duty of a Surety , and who the Lord Jesus was a Surety for , and it is evident that nothing more proper or pertinent could be mentioned by him , when he was in the Declaration of that office . ( 2. ) He confesseth that by his exposition of this Suretiship of Christ , as making a Surety for God , he contradicteth the nature and only notion of a Surety among men . For such a one he acknowledgeth doth nothing but in the defect and inability of them for whom he is ingaged and doth undertake . He is to pay that which they owe , and to do what is to be done by them , which they cannot perform . And if this be not the notion of a Surety in this place , the Apostle makes use of a word no where else used in the whole Scripture , to teach us that which it doth never signifie among men , which is improbable and absurd . For the sole Reason why he did make use of it was , that from the Nature and Notion of it among men in other Cases , we may understand the signification of it , what he intends by it , and what under that name he ascribes unto the Lord Jesus . ( 3. ) He hath no way to solve the Apostles mention of Christs being a Surety in the Description of his Priestly Office , but by overthrowing the nature of that Office also . For to confirm this absurd notion that Christ as a Priest was a Surety for God , he would have us believe that the Priesthood of Christ consists in his making effectual unto us the Promises of God , or his effectual Communicating of the Good things promised unto us ; the falshood of which notion really destructive of the Priesthood of Christ , I have elsewhere at large detected and confuted . Wherefore seeing the Lord Christ is the Surety of the Covenant as a Priest , and all the sacerdotal Actings of Christ have God for their immediate Object , and are performed with him on our behalf , he was a Surety for us also . It remaineth that we enquire positively , how the Lord Christ was the Surety of the New Covenant , and what is the benefit we receive thereby . And unto this purpose we must first consider that opinion of some , that the whole end of the Mediation of Christ , was only to procure the New Covenant ; although at first view it be irreconcileable unto the nature and notion of a Surety . For a Surety is not the Procurer of that whereofhe is the Surety , but only the undertaker for its Accomplishment . But we must more distinctly consider this Assertion , and in what sense Christ may be said to procure the New Covenant by his Death and Mediation . And to this end we must observe that the New Covenant may be considered divers ways in various respects . 1. In the Designation and Preparation of its Terms and Benefits in the Counsel of God. And this although it have the nature of an Eternal Decree , yet is it distinguished from the Decree of Election , which first and properly respects the Subjects or Persons for whom Grace and Glory are prepared . For this respects the Preparation only of that Grace and Glory , as to the way and manner of their Communication . It is true , this Purpose or Counsel of Gods Will , is not called the Covenant of Grace , which is the expresse declared exemplification of it . The Covenant of Grace , I say , is only the Declaration of this Counsel of Gods VVill , accompanied with the Means and Powers of its Accomplishment , and the Prescription of the ways whereby we are to be interested in it , and made partakers of the Benefits of it . But in the enquiry after the procuring Cause of the New Covenant , it is the first thing that ought to come under consideration For nothing can be the procuring Cause of the Covenant which is not so of this Spring and Fountain of it , of this Idea of it in the mind of God. But this is no where in the Scripture affirmed to be the effect of the Death or Mediation of Christ , and so to ascribe it , is to overthrow the whole freedom of Eternal Grace and Love. Neither can any thing that is absolutely Eternal as is this Decree and Counsel of God , be the effect of , or be procured by any thing that is External and Temporal . And besides , it is expresly assigned unto absolute Love and Grace : see Ephes. 1. 4 , 5 , 6. with all those places where the Love of God is assigned as the sole cause of the Designation of Christ unto his Office , and the sending of him . 2. It may be considered with respect unto the Federal Transactions between the Father and Son , concerning the Accomplishment of this counsel of his Will. What these were , wherein they did consist , I have declared at large in my Exercitations . Neither do I call this the Covenant of Grace absolutely , nor is it so called in the Scripture . But it is that wherein it had its establishment , as unto all the ways , means and ends of its Accomplishment ; and all things so disposed , as that it might be effectual unto the Glory of the Wisdom , Grace , Righteousness and Power of God. Wherefore the Covenant of Grace could not be procured by any means or cause , but that which was the cause of this Covenant of the Mediator , or of God the Father with the Son as undertaking the work of Mediation . And as this is no where ascribed unto the Death of Christ in the Scripture , so to assert it , is contrary unto all spiritual Reason and understandings . Who can conceive that Christ by his Death , should procure the Agreement between God and him , that he should dye ? 3. With respect unto the Declaration of it : this you may call Gods making or establishing of it with us , if you please , though making of the Covenant in the Scripture is applyed only unto its Execution or actual Application unto Persons . But this Declaration of the Grace of God , and the Provision in the Covenant of the Mediator for the making of it effectual unto his Glory , is most usually called the Covenant of Grace . And this is twofold . 1. In the way of a singular and absolute Promise , as it was first declared unto , and thereby established with Adam and afterwards with Abraham . This is the Declaration of the Purpose of God , or the free Determination of his VVill as to his dealing with sinners , on the supposition of the fall and the forfeiture of their first Covenant state . Hereof the Grace and VVill of God was the only Cause : Heb. 8. 8. And the Death of Christ could not be the means of its procurement ; for he himself and all that he was to do for us , was the substance of that Promise wherein this Declaration of Gods Grace and Purpose was made , or of this Covenant of Grace which was introduced and established in the room of that which was broken and disanulled as unto the ends and benefits of a Covenant . The substance of the first Promise , wherein the whole Covenant of Grace was virtually comprized , directly respected and expressed the giving of him , for the Recovery of mankind from sin and misery by his Death . Gen. 3. 15. VVherefore if he , and all the benefits of his Mediation , his Death and all the effects of it , be contained in the Promise of the Covenant , that is , in the Covenant it self ; then was not his Death the procuring Cause of that Covenant , nor do we owe it thereunto . 2. In the additional prescription of the way and means whereby it is the will of God that we shall enter into a Covenant state with him , or be interested in the benefits of it . This being virtually comprized in the absolute Promise , is expressed in other places by the way of the Conditions required on our part . This is not the Covenant but the Constitution of the Terms on our part , whereon we are made partakers of it . Nor is the Constitution of these Terms an effect of the Death of Christ , or procured thereby . It is a meer effect of the Soveraign Wisdom and Grace of God. The things themselves as bestowed on us , communicated unto us , wrought in us by Grace , are all of them effects of the Death of Christ ; but the Constitution of them to be the Terms and Conditions of the Covenant , is an Act of meer Soveraign Wisdom and Grace . God so loved the VVorld as to send his only Begotten Son to dye , not that Faith and Repentance might be the means of Salvation , but that all his Elect might believe , and all that believe might not perish , but have Life Everlasting . But yet it is granted that the Constitution of these Terms of the Covenant doth respect the federal Transactions between the Father and the Son , wherein they were ordered to the Praise of the Glory of Gods Grace ; and so although their Constitution was not the Procurement of his Death , yet without respect unto it , it had not been . VVherefore the sole cause of making the New Covenant in any sense , was the same with that of giving Christ himself to be our Mediator , namely , the Purpose , Counsel , Goodnesse , Grace and Love of God , as it is every where expressed in the Scripture . It may be therefore enquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto . I Answer , it hath a threefold respect thereunto . 1. In that it was confirmed , ratified , and made irrevocable thereby . This our Apostle insists upon at large , Chap. 9. ver . 15 , 16 , 17 , 18 , 19 , 20. And he compares his Blood in his Death and sacrifice of himself , unto the sacrifices and their Blood whereby the old Covenant was confirmed , purified , dedicated or established , ver . 18 , 19. Now these sacrifices did not procure that Covenant , or prevail with God to enter into it , but only ratified and confirmed it ; and this was done in the New Covenant by the Blood of Christ , in the way that shall be afterwards declared . 2. He thereby underwent , and performed all that which in the Righteousnesse and VVisdome of God required that the Effects , Fruits , Benefits and Grace intended , designed and prepared in the New Covenant , might be effectually accomplished and communicated unto sinners . Hence although he procured not the Covenant for us by his Death , yet he was in his Person , Mediation , Life , and Death , the only Cause and Means whereby the whole Grace of the Covenant is made effectual unto us . For , 3. All the Benefits of it were procured by him ; that is , all the Grace , Mercy , Priviledges and Glory that God had prepared in the Counsel of his VVill , and proposed in the Covenant or promises of it , are purchased , merited , and procured by his Death , and effectually communicated or applyed unto all the Covenanters , by vertue thereof , with other of his Mediatory Acts. And this is much more an eminent procuring of the New Covenant , than what is pretended about the procurement of its Terms and Conditions . For if he should have procured no more but this , if we owe this only unto his Mediation , that God would thereon , and did grant and establish this Rule , Law , and Promise , that Whosoever believed should be saved , it was possible that no one should be saved thereby ; yea if he did no more , considering our state and condition , it was impossible that any one should so be . These things being premised we shall now briefly declare how or wherein he was the Surety of the Covenant , as he is here called . A Surety , Sponsor , Vas , Praes , Fidejussor , for us the Lord Christ was , by his voluntary undertaking out of his rich Grace and Love , to do , answer , and perform all that is required on our Parts , that we may enjoy the Benefits of the Covenant , the Grace and Glory prepared , proposed and promised in it , in the way and manner determined on by Divine wisdom . And this may be reduced unto two Heads . 1. He undertook as the Surety of the Covenant to answer for all the sins of those who are to be , and are made Partakers of the Benefits of it . That is , to undergo the punishment due unto their sins ; to make Attonement for them , by offering himself a propitiatory Sacrifice for their Expiation , redeeming them by the price of his Blood from their state of misery and bondage under the Law and the Curse of it , Isa. 53 , 4 , 5 , 6 , 10. Matth. 20. 28. 1 Tim. 2. 6. 1 Cor. 6. 20. Rom. 3. 25 , 26. Heb. 10. 5 , 6 , 7 , 8. Rom. 8. 2 , 3. 2 Cor. 5. 19 , 20 , 21. Gal. 3. 13. And this was absolutely necessary , that the Grace and Glory prepared in the Covenant might be communicated unto us . VVithout this undertaking of his , and performance of it , the Righteousness and Faithfulness of God would not permit , that sinners , such as had Apostatized from him , despised his Authority , and rebelled against him , falling thereby under the sentence and curse of the Law , should again be received into his favour , and be made partakers of Grace and Glory . This therefore the Lord Christ took upon himself , as the Surety of the Covenant . 2. That those who were to be taken into this Covenant should receive Grace enabling them to comply with the Terms of it , fulfil its conditions , and yield the obedience which God required therein . For by the Ordination of God , he was to procure , and did merit and procure for them the Holy Spirit , and all the needful supplies of Grace to make them New Creatures , and enable them to yield obedience unto God from a New Principle of spiritual life , and that faithful unto the end . So was he the Surety of this better Covenant . Obs. The stability of the New Covenant depends on the Suretiship of Christ and is secured unto Believers thereby . The Introduction of a Surety in any case is to give Stability and Security . For it is never done but on a supposition of some weakness , or defect on one Account or other . If in any Contract , Bargain , or Agreement , a man be esteemed every way responsible both for Ability and Fidelity , there is no need of a Surety , nor is it required . But yet whereas there is a defect or weakness amongst all men , mentioned by our Apostle in the next verses , namely , that they are all mortal and subject unto death , in which case neither Ability nor Fidelity will avail any thing ; men in all cases of Importance need Sureties . These give the utmost confirmation that affairs among men are capable of . So doth the Suretiship of Christ on our behalf in this Covenant . For the evidencing whereof , we may consider , 1. The first Covenant as made with Adam , had no Surety . As unto that which in the New Covenant the Suretiship of Christ doth principally respect , it had no need of any . For there was no sin , Transgression or Rebellion against God to be satisfied for , so that it was absolutely incapable of a Surety unto that end . But as to the second part of it , or his undertaking for us , that through supplies of strength from him , we shall abide faithful in the Covenant , according to the Terms and Tenure of it ; this had no inconsistency with that first state . As the Lord Christ upon his undertaking the work of Mediation , became an immediate Head unto the Angels that sinned not , whereby they received their establishment and security from any future defection ; so might he have been such an Head unto , and such an undertaker for man in Innocency . No created nature was or could have been unchangeable in its condition and state , meerly on its root of Creation . As some of the Angels fell at first , forsaking their habitation , falling from the principle of obedience which had no other Root but in themselves ; so the Rest of them , all of them , might afterwards have in like manner Apostatized and fallen from their own innate stability , had they not been gathered up into the new head of the Creation , the Son of God as Mediator ; receiving a New Relation from thence , and establishment thereby . So it might have been with man in Innocency : But God in his infinite Soveraign wisdom saw it not meet that so it should be . Man shall be left to the Exercise of that Ability of living unto God , which he had received in his Creation , and which was sufficient for that end : A Surety God gave him not . And therefore although he had all the Advantage which a sinless nature filled with holy Principles , Dispositions , and Inclinations , free from all vitious habits , rebellious affections , inordinate imaginations , could afford unto him ; yet he broke the Covenant , and forfeited all the benefits thereof . Whatever there was besides in that Covenant , of Grace , Power , Ability , and the highest obligations unto Duty ; yet all was lost for want of a Surety . And this abundantly testifies unto the Preheminence of Christ in all things . For whereas Adam with all the innumerable Advantages he had , that is , all helps necessary in himself , and no Opposition or Difficulty from himself to conflict withal , yet utterly brake the Covenant wherein he was Created and Placed ; Believers who have little strength in themselves , and a powerful inbred opposition unto their stability , are yet secured in their station by the Interposition of the Lord Christ as their Surety . 2. When God made a Covenant with the People in the wilderness , to manifest that there could be no stability in it without respect unto a Surety , that it could not continue , no not for a day , he caused it to be dedicated or confirmed with the blood of Sacrifices . This the Apostle declares , and withal its Typicalness with respect unto the new Covenant and the confirmation of it with the blood of Christ , Chap 9. 18 , 19 , 20 , 21. And afterwards , as we have declared , the high Priest in the Sacrifices that he offered , was the Typical Mediator and Surety of that Covenant . And the end of this Appointment of God , was to manifest , that it was from the Blood of the true Sacrifice , namely , that of Jesus Christ , that the new Covenant was to receive its stability . And we need a Surety unto this purpose , 1. Because in the state and condition of sin , we are not capable of immediate dealing or Covenanting with God. There can be no Covenanting between God and sinners , unless there be some one to stand forth in our name , to receive the Terms of God , and to undertake for us . So when God began to treat immediately from Heaven with the people of old , they all jointly professed , that such was the Greatness and Glory of God , such the Terror of his Majesty , that it was impossible for them so to treat with him ; and if he spake unto them any more , they should all dye and be consumed . VVherefore with one consent they desired that there might be one appointed between God and them , to transact all things and to undertake for them as to their Obedience , which God well approved in them . Deut. 5. 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. Adam indeed in the state of innocency could treat immediately with God , as unto that Covenant wherein he was placed . For notwithstanding his infinite distance from God , yet God had made him for converse with himself , and did not despise the work of his own hands . But immediately upon the entrance of sin he was sensible of the losse of that Priviledge , whereon he both fled and hid himself from the Presence of God. And hence those who of Old thought they had seen God , concluded that they should dye , as being sensible of their incapacity to treat immediately with him . So when the Prophet cryed out that he was undone or cut off , because of the immediate Presence of God , his Eyes having seen the King the Lord of Hosts ; Isa. 6. 5. He was not relieved from his Apprehensions , untill his mouth was touched with a coal from the Altar , a Type of the Mediation and Sacrifice of Christ. VVhilst we have any thing of sin remaining in us , we can have nothing to do with God immediately . Wherefore that there may be any Covenant between God and us , much more such an one as shall be ordered in all things and Sure , there must be one to stand before God in our stead , to receive the Terms of God , and declare them unto us , and to undertake for us that we shall stand unto them and make them good to the Glory of God. And in this sense was the New Covenant firstly made with Christ ; not only as he undertook the work of Mediation , which he did upon the especial eternal compact which was between the Father and him ; but also as he undertook for all the Elect to receive the Terms of the Covenant from God for them , in which sense the Promise in the first place was made unto the seed that is One , which is Christ , Gal. 3. 16. and to answer for them , that they should receive and stand to those Terms . For he said , surely they are my People , Children that will not lye , so he was their Saviour , Isaiah 63. 8. VVherefore it could not be upon the Account of Gods Holiness and glorious greatness , that there should be any New Covenant at all between God and sinners , without the interposition of a Surety . Nor did it become the infinite VVisdom of God , after Man had broken and disanulled the Covenant made with him in innocency , to enter into a New Covenant with him in his fallen Condition , without an immediate undertaker , that it should be assuredly kept and the ends of it attained . If you have lent a man a thousand pounds upon his own security , when he owed nothing else , nor was indebted to any other ; and he hath not only failed in his payment , but contracted other debts innumerable , will you now lend him ten thousand pounds on the same security expecting to receive it again ? Had God entred into never so many Covenants with men , without such a surety and undertaker , they would have been all broken and disanulled , as he well knew . He knew that we would deal very treacherously , and were rightly called Transgressors from the VVomb , Isaiah 48. 8. But so to Covenant with us , would no way have become the infinite VVisdom of God. VVherefore he laid help upon one that is mighty , he exalted one chosen out of the People , Psal. 89. 19. He committed this work unto Jesus Christ , and then said concerning us , now deliver them , for I have found a Ransom . 2. The changeableness of our Condition in this World , requires a Surety for us , to render the Covenant firm , stable and unalterable . So the Psalmist complaining of our frail and mutable Condition shews , that it is in Christ alone that we have all our establishment , Psal. 102. 25 , 26 , 27 , 28. Of old thou hast laid the Foundations of the Earth , &c. That it is the Lord Christ the Son of God that in an especial manner is intended , I have shewed and proved at large on Chap. 1. 10. where this passage in the Psalm is applyed unto him . And the conclusion that the Psalmist makes from the consideration of his immutability , is this , the Children of thy Servants shall continue , and their Seed shall be established before thee , ver . 28. Without an interest in him and his stability we are subject to Change , Alter , Decline , so as it is impossible the Covenant should be Sure unto us . The very Nature of the Principle whereby we live , and walk before God in this world , renders our Condition Alterable in it self . For we walk by Faith and not by Sight , 2 Cor. 5. 7. It is vision alone , or the immediate enjoyment of God which will enstate us in an Unalterable Condition . Whilst we walk by Faith , it is otherwise with us , and we depend wholly on our Surety for our security in the Covenant . 3. VVho is it among the whole society of Believers , that is not sensible of such actual dispositions unto change , yea such actual changes , as that it is not evident unto him , that his final stability depends on the undertaking of a Surety ? No man can give an Account from himself whence it is , that he hath not already utterly broken Covenant with God. There is no one Corruption , No one Temptation , but doth Evidence a sufficiency in themselves to defeat us of our Covenant interest , if we stood upon our own bottoms . It is Faith alone with respect unto the Suretiship of Christ , which discovers how we have been kept hitherto , and which gives us any comfortable prospect of our future Preservation . And the same is evident from the Consideration of all the Adversaries of our Covenant interest . Here we might stay a while to contemplate the glory of Divine wisdom and grace , in providing this Surety of the Covenant , and to adore the infinite Love and condescension of him , who undertook the discharge of this Office for us . But we must proceed , only observing 2. That the Lord Christs undertaking to be our Surety gives the highest Obligation unto all Duties of Obedience according to the Covenant . For he hath undertaken for us , that we shall yield unto God this Covenant Obedience , and said , surely they are Children that will not lye . He is no Believer who understands not somewhat of the Force and Power of this Obligation . VER . 23 , 24 , 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vulg. Lat. Et alij quidem plures facti sunt sacerdotes ; And many others truly were made Priests , or , and others truly were made many Priests . The Rhemists reduce it to this sense , and the other indeed were made Priests being many ; rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by alij , instead of illi , which corrupts the sense , and takes off from the immediate respect unto the Priests of the Order of Aaron intended by the Apostle . Et illi quidem plures sunt facti sacerdotes . And they truly were many Priests . So the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they were many Priests , omitting the note of Asseveration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Truely . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were made : not only the event and matter of fact , but Gods Institution is also intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vulg. Lat. Idcirco quòd morte prohiberentur permanere , Rhem. because that by death they were prohibited to continue . Ours , Because they were not suffered to continue by Reason of Death ; quoniam per mortem non sine bantur permanere ; which is the true meaning of the words . Syr. Because they died and were not left to continue . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hic autem , at iste ; But this Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quòd maneat in aeternum ; quoniam ipse in aeternum maneat , propterea quòd in aeternum manet ; all to the same purpose . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he standeth ( or continueth ) for ever . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sempiternum , perpetuum habet sacerdotium . Syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Priesthood passeth not away : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , that may not be transgressed , and so not altered , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sacred Law which none ought to transgresse , which cannot in any thing be dispensed withal : And by consequence only , it is that which passeth not away . That Priesthood , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) which altereth not , which cannot be changed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and he can quicken , or enliven , or give Eternal Life ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever , respecting duration of time , in perpetuum , Vul. Lat. Others , perfectè , perfectly , compleatly ; Ours , to the utmost . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; accedentes per semetipsum ad Deum . Rhemists , he is able to save for ever going by himself unto God ; strangely darkening the sense . For going seems to respect his own going to God , which the Vulg. accedentes , will not bear , eos qui per ipsum accedunt ad Deum . Those who by him draw nigh to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; semper vivens ad interpellandum pro nobis , always living to make intercession for us , instead of for them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causing to ascend , or offering prayers for them . VER . 23 , 24 , 25. And they truly were many Priests , because they were not suffered to continue by reason of Death . But this Man , because he continueth ever , hath an unchangeable Priesthood . Wherefore he is able to save them also to the uttermost , that come unto God by him , seeing he ever liveth to make Intercession for them . THe Apostle in these words proceedeth unto his last Argument , from the consideration of the Priesthood of Christ , as Typed and represented by that of Melchisedec . And his intention is still to prove the excellency of it above the Levitical , and of his Person above theirs . And in particular he makes it manifest that the bringing in of this better Hope , did perfect or consummate all things which the Law could not do . That he hath in these verses a respect unto Melchisedec as a Type of Christ and what we are taught thereby , is evident from the matter treated of in them . He had observed that as to the Description given of him in the Scripture , that he abideth a Priest continually , ver . 3. and that it is witnessed of him , that he lives , seeing it is no where mentioned that he died , ver . 8. and this is the last consideration of him which he improveth unto his purpose , and it is that which gives vertue and efficacy unto all the other that he had before insisted on Set this aside , and all the other , whether Advantages or Excellencies , which he had discoursed of , would be as ineffectual unto the ends aymed at , as the Law it self . For what profit could it be unto the Church , to have so excellent and glorious a Priest for a season , and then immediately to be deprived of him , by the Expiration of his Office. Moreover as what the Apostle affirms here of Christ hath respect unto what he had before observed concerning Melchisedec , so what he affirms of the Levitical Priests depends on what he had before declared concerning them , namely , that they were all mortal dying men and no more , and who actually died in their Successive Generations , ver . 8. The words therefore have three things in them in General . 1. The state and Condition of the Levitical Priests by reason of their mortality , ver . 23. This he observes because he is not declaring the Dignity of Christ and his Priesthood absolutely , but with respect unto them ; whose state therefore was the Antithesis in the Comparison . 2. The state and Condition of the Priesthood of Christ on the account of his glorious Immortality , ver . 24. 3. The blessed effects and consequents of the Priesthood of Christ , in as much by vertue of his Immortality , he was a Priest for ever , v. 25. In the first ( ver . 23. ) there is ( 1. ) The Introduction of his Assertion and Observation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they truly . ( 2. ) What he affirms of those Priests , they were many . ( 3. ) Whence that came to pass ; namely , because they were not suffered to continue by reason of death : which is not alledged only as the cause and Reason of their being many , but also as a proof of their weakness and Infirmity . In the Introduction of his Assertion , there is a note of connexion and another of Asseveration . The first is the copulative Conjunction ; And , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Process unto a new Argument to the same purpose with those foregoing is intended hereby . The former Design is continued and a new confirmation of it is added . For he resolved to omit nothing that was of moment , and unto his purpose . 2dly . There is a vehemency in his Assertion or a note of Asseveration ; and they truly . He had used the same note before in the same manner , ver . 21. where we omit the Emphasis of it without cause . And in other places the same Translators render this Particle by , truly , as they do here , 1 Joh. 1. 3. But he doth not so much assert a thing by it that was dubious , as positively declare that which was well known , and could no way be gainsaid by them with whom he had to do . And an Argument pressed ex concessis is forceible . This is a known Truth . 2. That which he affirms of them is , that they were many Priests ; or there were many made Priests ; or they who were made Priests were many . The sense is the same . By the Appointment of God himself , there were many made Priests , or executed the office of the Priesthood . It is of the High Priests only , Aaron and his Successors of whom he speaks : And it is with respect unto their Succession one to another , that he affirms they were many . This both the reason of it which he subjoynes , and what he afterwards adds concerning the Priesthood of Christ , wherein there was no Succession , do evidently declare . For there neither was nor could be by the Law any more than one at a time . Perhaps in the disorder and confusion of that Church there might be more that were so called and esteemed , as were Annas and Caiphas : but that confusion he takes no notice of , but attends unto what alwayes was or ought to have been , according to the Law. By Succession these High Priests were many . For from Aaron the first of them unto Phineas , who was destroyed with the Temple , there were inclusively four-score and three High Priests . Of these , thirteen lived under the Tabernacle , before the building of the Temple by Solomon ; Eighteen under the first Temple unto its Destruction by the Babylonians ; and all the rest lived under the second Temple , which yet stood no longer than the first . And the Multiplication of High Priests under the second Temple , the Jews look upon as a Punishment and token of Gods displeasure : for because of the sins of a Nation , their Rulers are many , and frequently changed . Whatever Advantages there may be in an orderly Succession , yet is it absolutely an Evidence of Imperfection . And by the Appointment of this Order God signified an Imperfection and Mutability in that Church state . Succession indeed was a Relief against death ; but it was but a Relief , and so supposed a want and weakness . Under the Gospel it is not so , as we shall see afterwards . Observe , that God will not fail to provide Instruments for his work that he hath to accomplish . If many Priests be needful , many the Church shall have . 3 The Reason of this Multiplication of Priests , was because they were not suffered to continue by reason of Death . They were mortal men subject unto death , and they died . Death suffered them not to continue in the Execution of their Office . It forbad them so to do , in the name of the great Sovereign Lord of Life and Death . And hereof an Instance was given in Aaron the first of them . God to shew the nature of this Priesthood unto the people , and to manifest that the everlasting Priest was not yet come , commanded Aaron to dye in the sight of all the Congregation , Num. 20. 25 , 26 , 27 , 28. So did they all afterwards , as other men , dye in their several Generations . They were all by death forbidden to continue . Death laid an injunction on them one after another , from proceeding any farther in the Administration of their Office. It is not surely without some especial design that the Apostle thus expresseth their dying ; They were by death prohibited to continue . Wherefore he shews hereby , ( 1. ) The way whereby an end was put unto the personal Administration , and that was by death . ( 2. ) That there was an Imperfection in the Administration of that Office , which was so frequently interrupted . ( 3. ) That they were seized upon by death whether they would or no , when it may be they would have earnestly desired to continue , and the people also would have rejoyced in it . Death came on them , neither desired nor expected , with his Prohibition . ( 4. ) That when death came and seized on them , it kept them under its power , so that they could never more attend unto their Office. But it was otherwise with the Priest of the better Covenant , as we shall see immediately . Observe , 1. There is such a necessity of the continual Administration of the Sacerdotal Office in behalf of the Church , that the interruption of it by the death of the Priests was an Argument of the weakness of that Priesthood . The High Priest is the Sponsor and Mediator of the Covenant . Those of old were so Typically and by way of Representation . VVherefore all Covenant Transactions between God and the Church must be through him . He is to offer up all Sacrifices , and therein represent all our prayers . And it is evident from thence what a Ruin it would be unto the Church to be without an High Priest one moment . Who would venture a suprizal unto his own soul in such a condition ? Could any man enjoy a moments peace , if he supposed that in his extremity the High Priest might dye ? This now is provided against , as we shall see in the next verse . VER . 24. But this man , because he continueth ever , hath an unchangeable Priesthood . IN opposition unto what was observed in the Levitical Priests , the contrary is here affirmed of the Lord Christ. And the Design of the Apostle is still the same , namely , to evince by all sorts of Instances his Preeminence as a Priest above them as such also . 1. The Person spoken of is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Exceptive Conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but , answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before used , and introduceth the other member of the Antithesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Hic , ille , iste ; He of whom we speak , namely , Jesus , the Surety of the New Testament . We render it , this man , not improperly ; he was the Mediator between God and man , the man Christ Jesus . Nor doth the calling of him this man , exclude his Divine nature ; for he was truly a man , though God and man in one Person . And the things here ascribed unto him , were wrought in and by the humane nature , though he that wrought them were God also : But He ; or this man , who was represented by Melchisedec , of whom we speak . 2. It is affirmed of this Person , that he hath an unchangeable Priesthood ; the Ground and Reason whereof is assigned , namely , because he continueth ever , which must be first considered . The sole Reason here insisted on by the Apostle , why the Levitical Priests were many , is because they were forbidden by death to continue . It is sufficient therefore on the contrary , to prove the perpetuity of the Priesthood of Christ , that he abideth for ever . For he doth not absolutely hereby prove the perpetuity of the Priesthood , but his perpetual uninterrupted Administration of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This was the Faith of the Jews concerning the Messiah , and his office . We have heard , say they , out of the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 12. 34. That Christ abideth for ever ; whereon they could not understand what he told them about his being lifted up by Death . And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to abide , to continue in any state or condition , Joh. 21. 22 , 23. And this was that which principally he was Typed in by Melchisedec , concerning whom there is no Record , as to the Beginning of Days or End of Life , but as unto the Scripture Description of him he is said to abide a Priest for ever . It may be said in opposition hereunto , that the Lord Christ dyed also , and that no less truely and really than did Aaron or any Priest of his Order . Wherefore it will not hence follow that he had any more an uninterrupted Priesthood than they had . Some say the Apostle here considers the Priesthood of Christ only after his Resurrection and Ascension into Heaven , after which he dyes no more , death hath no more power over him . And if we will believe the Socinians , then he first began to be a Priest. This Figment I have fully confuted elsewhere . And there is no ground in the Context , on which we may conjecture that the Apostle intends the Administration of his Priesthood in Heaven only , although he intend that also . For he speaks of his Priesthood as typed by that of Melchisedec , which as we have proved before , respected the whole of his Office. I say therefore that although Christ dyed , yet he was not forbid by death to abide in his Office as they were . He died as a Priest , they died from being Priests . He died as a Priest , because he was also to be a Sacrifice . But he abode and continued not only vested with his Office , but in the execution of it in the state of death . Through the indissolubleness of his Person , his soul and body still subsisting in the Person of the Son of God , he was a capable subject of his Office. And his being in the state of the dead belonged unto the Administration of his Office , no less than his Death it self . So that from the first moment of his being a Priest he abode so alwaies without interruption or intermission . This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He in his own Person abideth . Nor doth the Apostle say , that he did not dye , but only that he abideth alwaies . 3. It followeth from hence , that he hath an unchangeable Priesthood . A Priesthood subject to no change or alteration : that cannot pass away . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is sacerdotium successivum , per successionem ab uno alteri traditum . Such a Priesthood as which when one hath attained , it abideth not with him but he delivereth over unto another , as Aaron did his unto Eleazar his Son , or it falls unto another by some Right or Law of Succession : A Priesthood that goes from hand to hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Priesthood that doth not passe from one unto another . And this the Apostle seems directly to intend , as is evident from the Antithesis . The Priests after the Order of Aaron were many , and that by reason of death . Wherefore it was necessary that their Priesthood should pass from one to another by Succession . So that when one received it , he that went before him ceased to be a Priest. And so it was , either the Predecessors were taken off by death , or on any other just occasion as it was in the case of Abiathar , who was put from the Priests Office by Solomon , 1 King. 2. 27. How beit our Apostle mentions their going off by death only ; because that was the ordinary way , and which was provided for in the Law. With the Lord Christ it was otherwise . He received his Priesthood from none . Although he had sundry Types , yet he had no Predecessor . And he hath none to succeed him , nor can have any added or joyned unto him in his Office. The whole office of the Priesthood of the Covenant , and the entire administration of it are confined unto his Person . There are no more that follow him than went before him . The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church . And they may well be so , seeing they are undoubtedly irreconcileable . Some of them say that Peter succeeded unto Christ in his Priesthood , as Eleazar did unto Aaron ; So Ribera : some of them deny that he hath any Successor properly so called . Successorem non habet , nec it a quisquam Catholicus loquitur , si bene & circumspectè loqui velit ; saith Estius . But it is openly evident that some of them are not so circumspect as Estius would have them , but do plainly affirm that Peter was Christs Successor . A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron , because Eleazar had the Priesthood in the same degree and dignity with Aaron , and so had not Peter with Christ. But yet that he had the same Priesthood with him , a Priesthood of the same kind , he doth not deny . That which they generally fix upon is , that their Priests have not another Priesthood or offer another Sacrifice , but are Partakers of his Priesthood and minister under him , and so are not his Successors but his Vicars : which I think is the worst composure of this difficulty they could have thought upon . For , 1. This is directly contrary unto the words and design of the Apostle . For the Reason he assigns why the Priesthood of Christ doth not passe from him unto any other , is because he abides himself for ever to discharge the Office of it . Now this excludes all subordination and conjunction ; all Vicars as well as Successors , unless we shall suppose that although he doth thus abide , yet is he one way or other disabled to discharge his Office. 2. The Successors of Aaron had no more another Priesthood but what he had , than it is pretended that the Roman Priests have no other Priesthood but what Christ had . Nor did they offer any other Sacrifice than what he offered , as these Priests pretend to offer the same Sacrifice that Christ did . So that still the case is the same between Aaron and his Successors , and Christ and his Substitutes . 3. They say that Christ may have Substitutes in his Office though he abide a Priest still , and although the office still continue the same unchangeable . So God in the Government of the world makes use of Judges and Magistrates , yet is himself the Supreme Rector of all . But this Pretence is vain also . For they do not substitute their Priests unto him , in that which he continueth to do himself , but in that which he doth not , which he did indeed and as a Priest ought to do , but now ceaseth to do for ever in his own Person . For the principal Act of the Sacerdotal Office of Christ consisted in his Oblation , or his offering himself a Sacrifice of a sweet smelling savour unto God. This he did once , and ceaseth for ever from doing so any more . But these Priests are assigned to offer him in Sacrifice every day , as partakers of the same Priesthood with him , which is indeed not to be his Substitutes but his Successors ; and to take his Office out of his hand , as if he were dead and could henceforth discharge it no more . For they do not appoint Priests to intercede in his room , because they grant he continueth himself so to do ; but to offer Sacrifice in his stead , because he doth so no more . Wherefore if that be an Act of Priesthood , and of their Priesthood , as is pretended , it is unavoidable that his Priesthood is passed from him unto them . Now this is a blasphemous Imagination and directly contrary both unto the words of the Apostle and the whole Design of his Argument . Nay it would lay the advantage on the other side . For the Priests of the Order of Aaron had that Priviledge , that none could take their Office upon them , nor officiate in it whilst they were alive . But although Christ abideth for ever , yet according unto the sense of these men and their practice thereon , he stands in need of others to officiate for him , and that in the principal part of his Duty and Office. For Offer himself in Sacrifice unto God he neither now doth , nor can , seeing henceforth he dieth no more . This is the work of the Mass-Priests alone , who must therefore be honoured as Christs Successors , or be abhorred as his Murderers , for the Sacrifice of him must be by blood and death . The Argument of the Apostle as it is exclusive of this Imagination , so it is cogent unto his purpose . For so he proceedeth . That Priesthood which changeth not , but is alwaies vested in the same Person and in him alone , is more excellent than that which was subject to change continually from one hand unto another . For that Transmission of it from one unto another was an effect of weakness and Imperfection . And the Jews grant that the frequency of their change under the second Temple was a Token of Gods displeasure . But thus it was with the Priesthood of Christ which never changeth , and that of Aaron which was alwaies in a transient Succession . And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument . For the first Priesthood was so Successive , because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities . But as to the Lord Christ , his Priesthood is perpetual and unchangeable , because he abideth personally for ever , being made a Priest according to the Power of an endless Life , which is the sum of all Perfections , that our nature is capable of . And we may observe , 1. The perpetuity of the Priesthood of Christ depends on his own perpetual Life . He did not undertake any Office for the Church to lay it aside whilst he lives , until the whole Design and work of it be accomplished . And therefore he tells his Disciples , that because he liveth they shall live also , John 14. 19. For whilst he lives , he will take care of them . But this must be spoken unto on the next verse . 2. The perpetuity of the Priesthood of Christ , as unchangeably exercised in his own Person , is a principal part of the Glory of that Office. His discharge of this Office for the Church in his own Person throughout all Generations is the glory of it . ( 1. ) Hereon depends the Churches preservation and stability . There is neither a ceasing nor any the least intermission of that Care and Providence , of such interposition with God on its behalf which are required thereunto . Our High Priest is continually ready to appear and put in for us on all occasions . And his abiding for ever , manifests the continuance of the same Care and Love for us , that he ever had . The same Love wherewith as our High Priest he laid down his Life for us , doth still continue in him . And every one may with the same confidence go unto him with all their concerns , as poor diseased and distempered Persons went unto him when he was upon Earth ; when he never shewed greater displeasure than unto those who forbad any to come unto him whatever their pretences were . ( 2. ) Hereon depends the Union and Communion of the Church with it self in all successive Generations . For whereas he who is their Head and High Priest , in whom they all center as unto their Union and Communion , and who hath all their Graces and Duties in his hand to present them unto God , they have a Relation unto each other and a concernment in one another . VVe that are alive in this generation have Communion with all those that died in the Faith before us , as shall be declared , if God will , on Chap. 12. ver . 22 , 23 , 24. And they were concerned in us , as we are also in the generations that are to come . For all the Prayers of the Church from first to last are lodged in the hand of the same High Priest who abides for ever . And he returns the prayers of one Generation unto another . VVe enjoy the fruits of the Prayers , Obedience , and Blood of those that went before us ; and if we are faithful in our generation , serving the VVill of God , those shall enjoy the fruits of ours , who shall come after us . Our joynt interest in this our abiding Priest gives a line of Communication unto all Believers in all Generations . And , ( 3. ) the Consolation of the Church also depends hereon . Do we meet with Troubles , Trials , Difficulties , Temptations and Distresses ; hath not the Church done so in former Ages ? What do we think of those days wherein Prisons , Tortures , Swords and Flames were the Portion of the Church all the world over ? But did any of them miscarry ? Was any one true Believer lost for ever ? And did not the whole Church prove victorious in the End ? Did not Satan rage and the World gnash their Teeth to see themselves conquered and their power broken , by the Faith , Patience , and Suffering of them whom they hated and despised ? And was it from their own wisdom and courage that they were so preserved ? Did they overcome meerly by their own Blood ? or were delivered by their own Power ? No , but all their preservation and successe , their deliverance and eternal Salvation depended meerly on the care and power of their merciful High Priest. It was through his Blood , the Blood of the Lamb , or the efficacy of his Sacrifice , that they overcame their Adversaries , Revel . 12. 11. By the same blood were their Robes washed and made white , Chap. 7. 14. From thence had they their Righteousness in all their Sufferings . And by him had the Church its triumphant issue out of all its Trials . Now is he not the same that he ever was , vested with the same Office , and hath he not the same Qualifications of Love , Compassion , Care and Power for the discharge of it , as he always had ? whence then can any just cause of despondence in any Trials or Temptations arise ? We have the same High Priest to take care of us , to assist and help us , as they had , who were all of them finally victorious . ( 4. ) This gives perpetual efficacy unto his sacrifices , &c. 3. The Addition of sacrificing Priests as Vicars of , or Substitutes unto Christ in the discharge of his Office , destroys his Priesthood as to the principal eminency of it above that of the Levitical Priesthood . VER . 25. Wherefore he is able also to save them to the uttermost that come unto God by him , seeing he ever liveth to make Intercession for them . IN this verse the Apostle brings his whole preceding Mysterious discourse unto an Issue , in the Application of it unto the Faith and Comfort of the Church . It was not his Design meerly to open Mysterious Truths in the notion of them ; Nor only to prove the Glory and preeminence of the Gospel Church state , above that of the same Church , under Mosaical Institutions , on the Account of the Priesthood of Christ : But his principal Design was , to demonstrate the Spiritual and Eternal Advantages of all true Believers by these things . The sum of what he intends , he proposeth in this verse , and afterwards enlargeth on unto the end of the Chapter . What Believers ought to seek in , and what they may expect from this blessed glorious Priesthood , is that which he now undertakes to declare . In like manner on all occasions he manifests that the end of God in the whole Mystery of his Grace by Jesus Christ , and Institutions of the Gospel , is the Salvation of his Elect unto the praise of the Glory of his Grace . There are in the words , ( 1. ) The Illative Conjunction or note of Inference ; Wherefore . ( 2. ) An Ascription of Power unto this High Priest ; He is able . ( 3. ) The end of that Power , or the effect of it ; it is to save , which is farther described , 1. By the extent of it , it is unto the uttermost . ( 2. ) The especial Object of it ; Those that come to God by him . 4. The Reasons of the whole ; which are , ( 1. ) His perpetual life ; ( 2. ) His perpetual work . He ever liveth to make Intercession for them . The note of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is frequently made use of by our Apostle in this Argumentative Discourse , as Chap. 2. 17. 3. 1. 8. 3. 9 18. 11. 19. and in this place , ideo , quapropter . Nor is it any where else in the New Testament used for the Introduction of a Conclusion or Inference from Premises in a way of Argument . And the causality which here it includes , may respect the whole foregoing Discourse ; as asserting that which necessarily follows thereon . Or it may have respect only unto the ensuing clause in this verse ; As if the Apostle had only intended in particular , that the Lord Christ is able to save to the uttermost , because he ever abideth . But he rather seems to make an Inference from the whole foregoing Discourse , and the close of the verse is onely an addition of the way and manner , how the Lord Christ accomplisheth what is ascribed unto him by vertue of his Office. Being such an High Priest as we have evidenced to be , made by an Oath and abiding for ever , he is able to save . Considerations of the Person and Offices of Christ ought to be improved unto the strengthening of the Faith , and encrease of the Consolation of the Church . So they are here by the Apostle . After the great and ample Declaration that he hath made of the Excellency of his Priestly Office with respect unto his Person , he applies all that he hath spoken unto the incouragement of the Faith and Hope of them that endeavour to go to God by him . And all those who explode such considerations and such improvements of them , are no otherwise to be looked on but as persons utterly ignorant both of Christ and Faith in him . 2. That which is inferred to be in this Priest , is Power and Ability . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He is able ; He can . This is the second time the Apostle ascribeth Power or Ability unto this Priest ; see Chap. 2. ver . 18. and the Exposition thereof . And it is , not an Ability of nature , but of Office that is intended . An Ability of nature in Christ he had proved sufficiently in the first Chapter of the Epistle , and that accompanied with Supreme Power or Authority over all ; But whereas , as our Mediator , he hath undertaken such Offices for us , he is , as such , able to do no more , than he is so by vertue of them or in the discharge of those Offices . If therefore there be any thing needfull for us , which although it may be supposed within the compasse of the Divine Power of the Son of God , is yet not to be effected in a way of Office , that as our Mediator he , is not able for . Hence doth our Apostle presse his Ability not absolutely , but as the High Priest of the Church : As if a man who is mighty in Wealth , Riches , and Power be also made a Judge . It is one thing what he can do by his Might and Power , another what he is able for , and can do as a Judge . And he who hath to deal with him as a Judge , is to consider only what he is able for in the Discharge of that Office. And he doth this partly to evince his preeminence above the High Priests of the Law. For by reason of their personal Infirmities and the limited nature of their Office , they were really unable to effect many things which the Church stood in need of from those that discharged that Office , supposing them the only way of our approach unto God. Were they never so ready , Willing , diligent and watchful , yet they were not Able to do all that was necessary for the Church . Being themselves sinful Men , made Priests by the Law of a carnal Commandment and subject unto Death , they had no Ability to effect in the Church what is expected from the Priestly Office. But the Lord Christ our High Priest being free from all these Imperfections , as he was a Priest , He is Able . But principaliy he insists upon it to encourage and confirm the Faith of the Church , in him with respect unto this Office. Wherefore having by many Demonstrations assured us of his Love and Compassion , Chap. 2. and Chap. 5 , there remains nothing but to satisfie us also of his Power and Ability . And this he hath now evinced from the nature and dignity of his Office as vested in his Person . This is the Ability here intended , not an absolute Divine Power inherent in the Person of Christ , but a Moral Power ; a Jus , a Right , and what can be effected in the just discharge of this Office. And hereon , The Consideration of the Office Power of Christ is of great use unto the Faith of the Church . To this end we may observe , 1. That the Foundation of all the Benefits which are received by Christ , that is , of the Spiritual and Eternal Salvation of the Church , is laid in his condescension to undertake the Office of a Mediator between God and Man. And as this was the greatest effect of Divine Wisdom and Grace , so it is the first Cause , the Root and Spring of all Spiritual Blessings unto us . This the whole Scripture beareth Testimony unto , Heb. 10. 7. 1 John 3. 16. This is the fundamental Article of Faith Evangelical . And the want of laying this Foundation aright , as it occasioneth many to Apostatize from the Gospel unto a natural Religion , so it weakeneth and disordereth the Faith of many Believers . But this is the first Ground of all Friendship between God and Man. 2. Having undertaken that Office , all the Actings of it for us and towards us or towards God in our behalf , are circumscribed and limited by that Office. We have no Ground of Faith to expect any thing from him or by him , but what belongs unto the Office that he hath undertaken . Neither are we in our Addresses unto him , and expectations from him , to consider him absolutely as God , the Eternal Son of God only , but as the Mediator between God and Man. VVe can look for no more from a King but what he can justly do as a King , nor any other Person in Office ; no more are we to look for from Christ himself . 3. This Office of Christ in general as the Mediator and Sponsor of the New Covenant , is distinguished into three especial Offices , of a King , a Prophet , and a Priest. Whatever therefore we receive from Christ , or by him , we do it as he acts in that threefold capacity , or in one of those Offices , a King , a Priest , or a Prophet . VVhatever he hath done for us , or continueth to do , whatever he doth over us , for us , or towards us , he doth it in and under one of these capacities . For unto them may all his Office Relation unto us be reduced . And the kindness of all those other Relations wherein he stands unto us , as of a Shepherd , the Bishop of our Souls , of an Husband , of a Brother , a Friend , he puts forth and exerciseth in the Acts and Actings of these Offices . 4. All these Offices , whether vested jointly in any one other Person , or severally and distinctly in several Persons , as they were under the Old Testament , could never extend their Acts and Effects unto all the occasions and necessities of the Church . The business of our Apostle , in this chapter , is to prove , that the Office of the Priesthood as vested in Aaron and his Successors , made nothing perfect , did not consummate the Church state , nor could effect its Salvation . The Kingly Office as it was Typically managed by David and others , was remote from answering that Rule and Safety which the Church stood in need of . Neither did nor could any one Prophet , no nor yet all the Prophets together , reveal and declare the whole Counsel of God. But , 5. These Offices as they were in Christ did perfectly answer , and yet do , all that belongs to the Redemption , Sanctification , Protection and Salvation of the Church . And this they do on two Accounts , 1. Because they were Committed unto him in a more full , ample and unlimited manner , than either they were , or could be unto others , on Purpose that they might answer all the ends of Gods Grace towards the Church . So as he was made a King ; not this or that degree or enlargement of Power was committed unto him , but all Power in Heaven and in Earth , over all the Creation of God , in all things Spiritual , Temporal and Eternal . See our Description and Delineation of this Power , on Chap. 1. ver . 2 , 3. As a Prophet he did not receive this or that particular Revelation from God , but all the Treasures of Wisdom and Knowledge were laid up in him , and he knew the whole mind and Counsel of God , as coming forth from his Divine Bosom . And as unto his Sacerdotal Office , we are now engaged in an enquiry into its especial nature , as differing from , and exalted above , whatever was committed unto any of the Sons of men , under that Name . 2. The principal Reason of the All-sufficiency of the Office-Power , and Ability of Christ , is taken from his own Person , which alone was capable of a Trust of such a Power , and able to execute it unto all the Ends of it . He alone who was God and Man in one Person , was capable of being such a King , Priest , and Prophet , as was able to save the Church unto the uttermost . Wherefore in the consideration of this Office-Power of Christ wherein all our Salvation doth depend , we have two things to attend unto . First , his Person who bears these Offices , and who alone was fit and able so to do ; and secondly , the especial Nature of the Office as committed unto him . On these grounds he was Able to do infinitely more as a Priest , than all the Priests of the Order of Aaron could do . So the Apostle expresseth it in the next words . 3. He is able to save , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; even to save , to save also ; not for this or that particular end , but absolutely , even to save . The general sense of this word is limited and determined in the use and Application of it throughout the Scripture , not any temporal Deliverances , but that which is supernatural , spiritual and eternal is intended thereby . And , ( 1. ) The Notion of the word includeth in it a supposition of some Evil or Danger that we are delivered from . This is sin with its consequents of Misery , in the Curse of the Law and the VVrath to come : VVherefore it is said of Christ that he saves his People from their sins , Math. 1. 21. from the Curse , Gal. 3. 13. and from the Wrath to Come , 1 Thess. 1. 10. In these things all that is or can be Evil unto our nature here , or unto eternity , are included . ( 2. ) The bringing of us into an estate of present Grace and Right unto future Blessedness , with the enjoyment of it in its appointed season , is intended in it . For although this be not included in the first notion of the VVord , yet it belongs unto the Nature of the thing intended . This Salvation , called therefore great and Eternal Salvation , doth not meerly respect the evil we are delivered from , but the contrary Good also in the present favour and future enjoyment of God. And concerning this Salvation two things are to be considered . 1. That there is Power and Ability required unto this work . He is able to save . It was no easie thing to take away sin , to subdue Satan , to fulfil the Law , to make Peace with God , to procure Pardon , to purchase Grace and Glory , with all other things great and glorious , that belong unto this Salvation . And it is the great concernment of Faith well to fix this principle ; that he who hath undertaken this work is able to accomplish it , and that by the means he hath designed to use , and the way wherein he will proceed . We are apt to pass this over without any enquiry into it , and to take it for granted that God is able to do whatever he pleaseth : But it is not of the absolute Power of God whereof we speak , but of the Power of God or of Christ put forth in such a peculiar way . And the want of Faith herein , is the first and most proper part of Unbelief . VVherefore as God ingageth his Omnipotency or All-sufficiency as the Foundation of all his Covenant Actings towards us , Gen. 17. 1. So he often pleadeth the same Power to assure us of the Accomplishment of his Promises , Isa. 40. 28 , 29. And it is expresly asserted as the principal ground of Faith , Rom. 4. 21. Chap. 11. 23. 1 Cor. 10. 10. 13. Ephes. 3. 20. 2. Tim. 1. 12. Jude 24. and often in this Epistle . 2. It is here supposed that the discharge of Christs Priestly Office , is the Way designed to save us by , or to effect this great work of Salvation . No other way or means is appointed of God unto this End. Here we must look for it , or go without it . Wherefore the enquiry is necessary , whether in the discharge of this Office , and within the bounds and limits of it , he be able to save us with this Salvation . For indeed many are like those sons of Belial , who said of Saul when God had anointed him King , how shall this man save us , and despised him , 1 Sam. 10. 21. They understand not how Christ is able to save them by his Priesthood , and therefore under various Pretences they trust to themselves and despise him . All false Religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all Superstition grows on the same Root , in all effects or instances of it , be they great or small . VVherefore I say we are to consider whether this Office and the Acts of it , be suited and meet for the effecting all things that belong to this Salvation . For if we find them not so , we cannot believe that he is a Priest able to save us . But they evidence themselves to be otherwise , unless our minds are darkned by the Power of Unbelief , as we shall see in the particulars afterwards insisted on by our Apostle . And we are here taught . That , It is good to secure this first Ground of Evangelical Faith , that the Lord Christ as vested with his Offices and in the exercise of them , is able to save us . Salvation is that which all sinners , who have fallen under any Convictions , do seek after . And it is from God they look for it ; he alone they know can save them ; and unless he do so , they cannot be saved . And that he can do so they seem for a while to make no Question , although they greatly doubt whether he will or no. Here under these general apprehensions of the Power of God , they cannot long abide , but must proceed to enquire into the Way whereby he will save them , if every they be saved . And this the whole Scripture testifieth to be no otherwise but by Jesus Christ. For there is no salvation in any other ; neither is there any other Name under Heaven given among men whereby they must be saved ; Act. 4. 12. When their thoughts are thus limited unto Christ alone , their next enquiry is , how shall this man save us ? And hereon are they directed unto his Offices , especially his Priesthood whereby he undertakes to deliver them from the Guilt of their sins , and to bring them into favour with God. Is it not therefore highly incumbent on them , to satisfie themselves herein that Christ is able to save them in the exercise of this Office ? For if he be not , there is no salvation to be obtained . And when men are come thus far , as that they will not Question in general but that the Lord Christ in the discharge of his Sacerdotal Office , is able to save sinners in general , yet unbelief will keep them off from acquiescing in this Power of his as so limited , for their own salvation . As Naaman had thoughts in general that Elisha could cure men of their Leprosie , yet he would not believe that he could cure them in the way and by the means he prescribed . He thought he would have taken another course with him more suited unto his apprehensions , as a means for his Recovery . Hereon he turns away in a Rage , which if he had not by good advice been recalled from , he had lived and died under the Plague of his Leprosie , 2 King. 5. 10 , 11 , 12 , 13 , 14. When Persons are reduced to look for salvation only by Christ , and do apprehend in general that he can save sinners , yet oft-times when they come to inquire into the way and manner of it by the Exercise of his Priestly Office , they cannot close with it . Away they turn again into themselves , from which if they are not recovered , they must dye in their sins . Unless therefore we do well and distinctly fix this Foundation of Faith , that Christ as a Priest is able to save us , or is able to do so in the discharge of his Sacerdotal Office , we shall never make one firm step in our Progress . To this end we must consider , That the Lord Christas Mediator , and in the Discharge of his Office , is the wisedom of God and the Power of God. So saith our Apostle ; Christ crucified is to them that believe the Power of God and the wisdom of God , 1 Cor. 1. 23 , 24. His death is both an effect of divine Power and Wisdom , and thereby do they exert their efficacy unto the utmost , for the attaining of the end designed in it . Wherefore we are to look unto this Priesthood of Christ , as that which divine wisdom hath appointed as the only way and means whereby we may be saved . And if there be any defect therein , if Christ in the discharge of it , be not able to save us notwithstanding the Difficulties which unto us seem insuperable , it must be charged on divine wisdom , as that which was wanting in the contrivance of a due means unto its end . And so it is done by the world . For the Apostle testifieth that this wisdom of God is looked on and esteemed by men as meer foolishness . The way proposed in it to save sinners by the Cross of Christ , is accounted as folly by all unbelievers , whatever else they pretend as the Reason of their unbelief . But this Faith is to fix upon ; namely , that although we yet see not how it may be done , nor have the experience of it in our own souls , yet this being the way which infinite wisdom hath fixed on , there is no defect in it , but Christ by it is able to save us . For the very first notion which we have of wisdom as Divine and Infinite , is , that we are to acquiesce in its Contrivances and Determinations , though we cannot comprehend the Reasons or wayes of them . Besides , the Lord Christ is herein also the Power of God. God in him and by him put forth his omnipotent Power for the accomplishing of the effect and end aimed at . Wherefore although we are not to look for our salvation from the Power of God , absolutely considered ; yet are we to look for it from the same omnipotency , as acting it self in and by Jesus Christ. This is the way whereby infinite wisdom hath chosen to act omnipotent Power . And into them is Faith herein to be resolved . 3. He is able to save also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word may have a double sense ; for it may respect the Perfection of the work , or its Duration ; and so it is variously rendred ; to the utmost , that is , compleatly ; or evermore , that is , alwaies or for ever . So the Syriack Translation carries it . Take the word in the first sense , and the meaning is ; that he will not effect or work out this or that part of our salvation ; do one thing or another that belongs unto it , and leave what remains unto our selves or others ; but he is our Rock and his work is perfect . Whatever belongs unto our entire compleat Salvation he is able to effect it . The general notion of the most that are called Christians , lies directly against this Truth . In the latter sense two things may be intended . ( 1. ) That after an entrance is made into this work , and men begin to be made partakers of deliverance thereby , there may great oppositions be made against it in Temptations , Trials , Sins and Death , before it be brought unto Perfection . But our Lord Christ , as our Faithful High Priest , fainteth not in his work , but is able to carry us through all these difficulties , and will do so until it be finished for ever in heaven . ( 2. ) That this Salvation is durable , perpetual , eternal , Isa. 45. 17. Salvare in aeternum ; to procure salutem aeternam . But favores sunt ampliandi , and there is nothing hinders but that we may take the words in such a comprehensive sense , asto include the meaning of both these Interpretations . He is able to save compleately as to all Parts , fully as to all causes , and for ever in Duration . And we may observe , Whatever hindrances and difficulties lye in the way of the salvation of Believers , whatever oppositions do rise against it , the Lord Christ is able by vertue of his Sacerdotal Office , and in the exercise of it , to carry the work through them all unto eternal perfection . In the Assertion of the Ability of Christ in this matter , there is a Supposition of a work whereunto great Power and efficacy is required ; and whereas it is emphatically affirmed , that he is able to save unto the uttermost , it is supposed that great Oppositions and difficulties do lye in the way of its accomplishment . But these things are commonly spoken unto by our Practical Divines , and I shall not therefore insist upon them . The whole is farther declared by instancing in those who are to be saved or made Partakers of this Salvation . He is able to save to the uttermost , but yet all are not to be saved by him ; Yea , they are but few that are so . Of the most it may be said , They will not come unto him that they may have life . Wherefore those whom he is thus able to save and doth save accordingly , are all those and only those , who come unto God by him . To Come to God hath a double sense in the Scripture , for it is sometimes expressive of Faith , sometimes of VVorship . ( 1. ) To come unto God is to believe . Faith or believing is a coming to God. So Christ calling us unto Faith in him , calleth us to come unto him , Matth. 11. 28. And Unbelief is a refusal to come to him , You will not come to me that you may have Life . Faith in God through him , is coming to the Father by him , Joh. 14. 6. so to come to God by Christ , is through him to believe in God , 1 Pet. 1. 21. 2. Our Accesse unto God in his Worship , is our coming unto him . So is it most frequently expressed in the old Testament , Drawing nigh unto God. And the expression is taken from the Approach that was made unto the Tabernacle in and with all holy services . Worship is an Approximation unto God , Psal. 73. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So our Apostle calls those who worshipped God in the Ordinances of the Law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 10. 1. The Comers , the worshippers ; not those that come to the Worship , but those who by that Worship come to God. In answer hereunto , our Evangelical Worship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Accesse , an Approximation , a drawing nigh or coming to God , Ephes. 1. 18. Heb. 10. 22. The latter sense is principally here intended ; for the discourse of the Apostle is concerning the slate of the Church under the New Testament , with the Advantage of it above that of Old , by its Relation unto the Priesthood of Christ. They came of old to God with their worship by the High Priest of the Law ; But those High Priests could not save them in any sense ; But the High Priest of the New Testament can save to the utmost all Gospel worshippers , all that come to God by him . But the former sense of the word is also included and supposed herein . They that come unto God by Christ , are such , as believing in him , do give up themselves in holy Obedience to worship God in and by him . So is the way expressed of this coming unto God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That is by him as an High Priest ; as it is at large explained by the Apostle , Chap. 10. 19 , 20 , 21 , 22. Now to come unto God by Jesus Christ in all holy worship , so as thereon to be interested in his saving Power as the High Priest of the Church , is so to come , ( 1. ) In Obedience unto his Authority as to the way and manner of it ; ( 2. ) With Affiance in his Mediation , as to the Acceptance of it ; ( 3. ) VVith Faith in his Person as the Foundation of it . 1. It is to come in Obedience unto his Authority , and that on a double account . ( 1. ) Of the way of coming . It is not by legal Institutions , it is not by our own Inventions , it is only by his Appointment . Matth. 28. 20. To come to God any other way , gives us no interest in the care or saving Power of Christ , John 15. 7 , 8. ( 2. ) Of that especial respect which we have in our Souls and Consciences unto his Soveraign Rule over us . 2. With Affiance in his Mediation . And therein Faith hath respect unto two things , ( 1. ) The Sacrifice he hath offered , the Attonement and Reconciliation he hath made for us , whereon our whole liberty of Accesse unto God doth depend , Chap. 10. 19 , 20 , 21 , 22. ( 2. ) To his Intercession whereby he procures actual Acceptance for our Persons and our Duties , Heb. 4. 16. 1 John 2. 2. 3. The Foundation of the whole is Faith in his Person as vested with his holy Office , and in the discharge of it . It is so to believe in him , as to believe that he is able to save to the utmost all that come unto God by him . This is the ground whereon in our holy worship we assemble in his name , Matth. 18. 20. And make all our Supplications unto God in his name , John 16. 26. That is , by an exercise of Faith and Trust in him , that by and through him we shall be accepted with God. And we may hence observe , 1. The Salvation of all sincere Gospel worshippers is secured by the Actings of the Lord Christ in the Discharge of his Priestly Office. 2. Attendance unto the Service , the worship of God in the Gospel , is required to interest us in the saving Care and Power of our High Priest. Men deceive themselves who look to be saved by him , but take no care to come to God in Holy Worship by him : Nor is it an easie or common thing so to do . All men pretend unto Divine worship , some one way , some another , and in words they interpose the name of Christ therein ; but really to come to God by him , is a matter of another import . Two things are indispensibly required thereunto . ( 1. ) That the Principle of saving Faith be antecedent unto it ; ( 2. ) That the exercise of Faith be concomitant with it . Unless we are true Believers our worship will not be accepted . And unless we are in the exercise of Faith on God through Christ in the performance of it , it gives no glory to him , it brings no Advantage unto our selves . 3. Those who endeavour to come unto God any other way , but by Christ ; as , by Saints and Angels , may do well to consider , whether they have any such Office in Heaven as by vertue whereof they are able to save them to the uttermost . That this is done by those of the Roman Church , cannot with any modesty be denied , yea , it is avowed by them . For when they are charged with the wickedness of their Doctrine and Practice in this matter , evacuating the Mediation of Christ , they reply that they admit of no Mediators of Reconciliation with God , but only of intercession . Be it so , Ability to save to the utmost is here ascribed unto our High Priest upon the Account of his intercession . A respect unto his Oblation whereby he made Reconciliation is included , but it is the efficacy of his Intercession that is expresly regarded . For being reconciled by his Death , we are saved by his Life , Rom. 5. 10. He therefore alone is the Mediator of Intercession , who is able by vertue of his Office to save us to the utmost , through that intercession of his . Those whom they choose to go to God by , are able to save them , or they are not . If they are not , is it not the greatest folly and madness imaginable , whilst we seek after Salvation , to set him aside on any occasion , in any one instance , who can save us to the utmost , and betake our selves unto them who cannot save us at all ? If they are able to save us in any sense , it is either by vertue of some Office , and Office-Power that they are invested withal in Heaven , ( as Ministers are in the Discharge of their Office said to save them that hear them , 1 Tim. 4. 16. That is , ministerially and instrumentally ) or without any such Office. If they can do so without any Office , they can do more than Jesus Christ can do ; for he is able to do it by vertue of his Office only . And if it might have been otherwise , what need was there that Christ should undertake and discharge this Office of the Priesthood , and that our Apostle should so labour to prove the Excellency of this his Office , only to satisfie us that he is able to save them that come to God by him ? If they do it by vertue of any Office committed to them , let it be named what it is . Are they Priests in Heaven for ever after the Order of Melchisedec ? Dishonour enough is done unto Christ , by making any Sacrificing Priests on the Earth , as they do in their Masse ; but to make interceding Priests in Heaven also , is the highest reproach unto him . Or are they the Kings or Prophets of the Church : or under what Name or Title is this Power intrusted with them ? Such imaginations are most forreign from true Christian Religion . An Holy painful Minister on the Earth can do much more towards the saving of the souls of Men , than any Saint or Angel in Heaven . For the work of doing it ministerially by the Dispensation of the Word is committed unto them in the way of Office ; but Office in the Church beareth none in Heaven , but only Jesus Christ. And what is the Reason , why men should so readily close with other means , other Mediators of Intercession to go to God by them ? For when they pray to Saints , although they should only pray unto them to intercede for them , as some of them pretend , ( however openly and manifestly against their expresse and avowed Practice ) yet do they go to God by them . For to speak of any Religious Prayer , and yet not to look on it in general as a going or coming to God , is a fond and senseless Imagination . Wherefore whenever they pray to Saints , as most of them do more than to Jesus Christ , their design is to go to God by them . But what is it that should enduce them hereunto ? Our Lord Christ hath told us , that he is the way ; and that no man cometh unto the Father but by him , John 14. 6. What reason can any man give why he should not believe him , but although he hath said that no man cometh unto the Father but by him ; should yet attempt to go another way ? Have others more Power in these things than he , so as it is adviseable on that Account to make our Application unto them ? Where is it said of any Saints or Angels , or all of them together , that they are able to save to the utmost all that come to God by them ? Or where is any one word spoken of their Power or Interest in Heaven unto that Purpose ? But it will be said , that we may be relieved and saved , wee stand not in need of Power only , but of Love , Pity and Compassion : And although the Saints have less Ability than Christ , yet they may have more of Love and Compassion for us . For some of them it may be were our Kindred , or Progenitors , or Country-men , or such as may have an especial kindness for us , especially the Blessed Virgin , and other female Saints are by their natural constitution as well as their Grace , ( who would not think so ? ) mightily enclined unto pity and compassion . And indeed they are marvellous things , which some of them tell us concerning the Blessed Virgin in this case , and her condescension in the pursuit of her Love and Pity . But yet this Imagination is the highest pitch of Folly and Ingratitude . Certainly nothing can more stir up the Indignation of God , than to have any Creatures in Heaven or Earth , or all together equalled in Love and Compassion with Jesus Christ. He that doth not know that there is an unparellel'd Eminency of these in him , who is not in some measure instructed in the cause and effect of them , knows no more of the Gospel than a Jew . There is more Love , Pity and Compassion in Christ Jesus towards every poor sinner , that comes unto God by him , than all the Saints in Heaven are able to comprehend . And if Kindred or Alliance may be of consideration in this matter , he is more nearly related unto us , than Father or Mother , or wife or children , or all together , we being not only bone of his bone , and flesh of his flesh , but so joyned to him , as to be one spirit with him . But it will yet be said , that it is on none of these considerations that men choose to go unto God by other Mediators of Intercession , only whereas the Lord Christ is so great and so gloriously exalted at the right hand of the Majesty on high , they dare not alwaies presumptuously intrude into his glorious presence : and therefore they make use of the Saints , who are more cognate unto us , and not cloathed with such terrible Majesty . And in going unto God by the friends of Christ , they please him as well as if they went immediately by himself . Answ. ( 1 ) He is an Unbeliever , unto whom the Glorious Exaltation of the Lord Christ is a Discouragement from going unto him , or by him unto God on the Throne of Grace . For all the Glory , Power and Majesty of Christ in Heaven is proposed unto Believers , to encourage them to come unto him , and to put their Trust in him . But this is the talk of men who , whatever Devotion they pretend unto , indeed know nothing really , of what it is to pray , to believe , to trust in Christ , or by him to draw near with boldness unto the Throne of Grace , see Heb. 4. 14 , 15 , 16. ( 2. ) All the Glory , Power and Majesty of Jesus Christ as exalted in Heaven , as our Mediator , are but means effectually to exert and exercise his Love and Compassion towards us ; He lives for ever to make Intercession for us . But we proceed . The close of this verse gives us the special Reason and Confirmation of all the efficacy that the Apostle hath assigned unto the Priesthood of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; alwaies living to make Intercession for them . And three things must be considered in these words . 1 The state and Condition of Christ as an High Priest. He liveth alwayes , or for ever . 2. What he doth as an High Priest in that state and Condition : He maketh Intercession for us . 3. The Connexion of these things , their mutual regard , or the Relation of the work of Christ unto his state and condition ; the one is the end of the other ; He lives for ever to make intercession for us . 1. As to his state and condition , He lives for ever . He is alwayes living . The Lord Christ in his Divine Person hath a threesold life in Heaven . The one he lives in himself : the other for himself : and the last for us . 1. The Eternal life of God in his Divine Nature ; This he liveth in himself . As the Father hath life in himself , so hath he given unto the son to have life in himself , Joh. 5 26. He hath given it him by eternal Generation , in a communication unto him of all the divine Properties . And he that hath life in himself , a life independent on any other , he is the living one , the living God. No creature can have life in himself . For in God we live , move , and have our being . He is hereby Alpha and Omega , the first and the last , the Begining and end of all , Revel . 1. 11. because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the living one , ver . 18. And this Life of Christ is the foundation of the efficacy of all his Mediatory Actings , namely , that he was in his own divine Person the Living God , Act. 20. 28. 1 Cor. 2. 8. 1 Joh. 3. 16. But this is not the immediate cause of his Mediatory Effects , nor is it here intended . 2. There is a Life which he liveth for himself ; namely , a Life of unconceivable Glory in his Humane Nature . He lead a mortal life in this world , a life obnoxious unto misery and death , and died accordingly . This life is now changed into that of immortal eternal Glory . Hence forth he dyeth no more , death hath no more Power over him . And not only so , but this Life of his is unto him the cause of , and is attended with , all that ineffable Glory which he now enjoyes in Heaven . This Life he lives for himself , it is his reward , the Glory and Honour that he is crowned withal . All the endowments , all the enjoyments and the whole eternal exaltation of the Humane Nature in the Person of Christ belong unto this Life of Glory . And the glorious exaltation of that individual humane nature , which the son of God assumed , far above all Principalities and Powers and every name that is named in this world , or the world to come , is the principal part of the Design of Infinite wisdom , in the work of the new Creation . But neither is this the Life here intended . 3. The Lord Christ lives a Mediatory Life in Heaven , a Life for us . So saith our Apostle , he was made a Priest after the Power of an endless Life ; whereof we have treated before . He lives as King , Prophet and Priest of the Church . So he describes himself , Revel . 1. 18. I am he that liveth and was dead , and behold I am alive for evermore , and have the keys of Hell and Death . As he died for us , so he liveth for us , and is entrusted with all Power over the Churches adversaries , for its good . As he died for us , so he liveth for us in Heaven ; and therefore tells us , that because he liveth we shall live also , Joh. 14. 19. Now this life differeth not essentially from that life of Glory in the Humane Nature which he liveth for himself in Heaven : Only it denoteth one especial end of it , and that only for a season . The Lord Christ will have the life in himself , the divine life unto all Eternity ; and so also will be the Life of Glory in the Humane Nature . But he shall cease to live this Mediatory Life for us , when the work of his Mediation is accomplished , 1 Cor. 15. 28. But he shall lead this life alwaies for us , until the whole work committed unto him be accomplished , and shall lead it as a Life of Glory in himself unto Eternity . Obs. It is a matter of strong consolation unto the Church , that Christ lives in Heaven for us . It is a spring of unspeakable Joy unto all true Believers , that he lives a Life of Immortality and Glory in and for himself in Heaven . Who can call to mind all the miseries which he underwent in this world , all the reproach and scorn that was cast upon him by his enemies of all sorts , all the wrath that the whole world is yet filled withal against him , but is refreshed , rejoyced , transported , with a spiritual view by Faith of all that Majesty and Glory , which he is now in the Eternal Possession of ? so was it with Stephen ; Act. 7. 56. And therefore in all the Appearances and Representations which he hath made of himself since his Ascension into Heaven , he hath manifested his present Glory , Act. 26. 13. Revel . 1. 14 , 15 , 16 , 17 , 18. And the due consideration hereof cannot but be a matter of unspeakable Refreshment unto all that love him in sincerity . But herein lyeth the Life of the Churches Consolation , that he continues to live a Mediatory Life in Heaven for us also . It is not I fear so considered , nor so improved as it ought to be . That Christ dyed for us , all who own the Gospel profess in words : though some so explain their Faith or rather their Infidelity as to deny its proper use , and to evacuate its proper ends . That so he lived for us here in this world , so as that his Life was some way or other unto our Advantage , at least thus far that he could not have died if he had not lived before , all men will grant , even those by whom the principal end of this Life , namely , to fulfil the Law for us , is peremptorily denyed . But that Christ now lives a life of Glory in Heaven , that most men think is for himself alone . But the Text speaks to the contrary . He lives for ever to make Intercession for us . Neither is this the only end of his present Mediatory Life in Heaven , though this only be here expressed . Should I undertake to shew the ends of the present Mediatory Life of Christ for the Church , it would be too great and long a decursion from the Text. However the whole of the work of this Life of his may be reduced into these three heads . 1. His immediate Actings towards the Church it self , which respects his Prophetical Office. 2. His Actings for the Church in the world , by Vertue and Power of his Kingly Office. 3. His Actings with God the Father in their behalf , in the dischage of his sacerdotal Office. 1. The first consisteth in his sending and giving the Holy Ghost unto the Church . He lives for ever to send the Holy Spirit unto his Disciples . Without this constant effect of the present Mediatory Life of Christ , the Being of the Church would fail , it could not subsist one moment . For hereon depends ; ( 1. ) All saving Light to understand the word of God , or spiritual things in a spiritual manner , wherein he continueth the exercise of his Prophetical Office. ( 2. ) All Habitual Grace whereby the souls of the Elect are quickned and regenerated . ( 3 ) All supplyes of actual Grace , which the whole Church hath from him every moment , and without which it could yield no Obedience unto God. ( 4. ) All spiritual Gifts , the sole foundation and means of the Churches edification , and without which it can have no real benefit by any Gospel Ordinances or Administrations . ( 5. ) All Comfort and all Consolation , which in all variety of occurrences the Church doth stand in need of ; which things I have elsewhere spoken unto at large . 2. His Actings by vertue of his Mediatory Life for the Church in the world , are also various , wherein he exerciseth his Kingly Power ; that Power which is given unto him as he is Head over all things unto the Church . Ephes. 1. 22. Hence is the whole preservation of the Church in this world , by glorious effects of divine wisdom and power . Hence doth proceed the present controuls that are given unto its Adversaries , and hence will proceed their future Destruction , for he must raign until all his Enemies be made his footstool . In the exercise of this Life , wherein the Keys of Hell and Death are committed unto him , doth he put forth his Mighty power over the World , Sathan , Death , the Grave , and Hell , for the Eternal security and Salvation of the Church . Did he not live this Life for us in Heaven , neither the whole Church nor any one member of it could be preserved one moment from utter ruine . But hereby are all their adversaries continually disappointed . 3. By vertue of this Life he Acts with God on the behalf of the Church . And the only way whereby he doth this , in the Discharge of his Priestly Office , is expressed here in the Text , He lives for ever to make intercession for them . Now this expression containing the whole of what the Lord Christ as the High Priest of the Church doth now with God for them , and whereon the certainty of our Salvadoth depend , it must with some diligence be enquired into . Expositors , especially those of the Roman Church , enquire with many Disputes into the External form of the Intercession of Christ , as namely , whether it be oral and vocal , or no. And they produce many Testimonies out of the Antients upon the one side and the other . And great weight is laid by some on the Difference and Determination of it . For whereas Ribera grants that the Dispute is more about words and the manner of Expression , than the matter it self ; Tena affirms that what he says is most false . And it is evident that the Testimonies produced by themselves out of the Antients , as Chrysostome , Theophylact , Ambrose , Austin , and so to Ruperu●s and Thomas are expresly contradictory to one another . Now although our principal concernment lyeth in the internal form and efficacy of the Intercession of our High Priest , rather than in the outward manner of it : yet so far as that also is revealed , we may enquire into it . And we shall find that the true stating of it tends unto the encouragement and establishment of our Faith. And the things ensuing may be observed unto this purpose . 1. The Socinian Figment about the Nature of the Intercession of Christ is of no consideration . For by a strange violence offered unto the nature of things , and the signification of words , they contend that this Intercession is nothing but the Power of Christ to communicate actually all good things , the whole effect of his Mediation unto Believers . That Christ hath such a Power is no way questioned : But that this Power in the exercise of it is his Intercession , is a most fond Imagination . That which casts them on this absurd conception of things , is their hatred of the Priestly Office of Christ as exercised towards God on our behalf . But I have elsewhere sufficiently disputed against this fiction . 2. The Intercession of Christ was under the Old Testament Typed out three ways . ( 1. ) By the Living fire that was continually on the Altar . Herewith were all sacrifices to be kindled and burned , which thence were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firings . But this principally Typified his Prayers , when he offered himself unto God through the Eternal Spirit , which he did with strong cryes and Supplications or Intercessions , Heb. 5. 7. Hereby , and the Actings of the Eternal Spirit therein , he kindled and fired in himself a sacrifice of a sweet smelling savour unto God , Eph. 5. 2. ( 2. ) By the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dayly sacrifice of morning and evening for the whole People . See the Institution of it , Exod. 29. ver . 38 , 39 , 40 , 41 , 42. For although that sacrifice had in it the nature of an expiatory Oblation , because it was by blood ; yet the principal end of it was to make continual Application of the great solemn annual expiation unto the Consciences of the People . ( 3. ) By the Incense that was burned in the Sanctuary . And this was of two sorts , ( 1. ) That wherewith the High Priest entred once a year into the most holy place on the Day of Expiation . For he might not enter in , yea he was to dye if he did , unless in his entrance he filled the place and covered the Ark and Mercy-Seat with a cloud of Incense , Levit. 16. 12 , 13. Which Incense was to be fired with burning coals from the Altar of burnt-offerings . So did our High Priest : He filled Heaven at his entrance with the sweet savour of his Intercession , kindled with the Coals of that Eternal Fire , wherewith he offered himself unto God. ( 2. ) The Incense that was burned every day in the Sanctuary by the Priests in their courses . This represented Prayer , Psal. 141. 2. and was always accompanied with it , Luke 1. 9 , 10. This also was a Type of the continual efficacy of the Intercession of Christ , Revel 8. 4. But this was the most solemn representation of it . In that anniversary Sacrifice , whereof we must treat afterwards at large , there was Attonement made for all the Sins and Transgressions of the People ; Levit. 16. 21. And it was consummated by carrying some of the Blood as a representation of it into the most holy place , sprinkling it before the Ark of the Covenant and the Mercy-Seat . This was done but once in the year . To keep this in Remembrance and to make Application of the Benefits of it unto the Consciences of the Worshippers , the dayly sacrifice was appointed : So doth the intercession of Christ make continual Application of his great sacrifice and Attonement , whence it derives its efficacy . And as the Fire on the Altar kindled all the renewed sacrifices , which were to be repeated and multiplyed because of their weakness and imperfection ; so doth the Intercession of Christ make effectual the one perfect sacrifice which he offered once for all in the varions applications of it unto the Consciences of Believers , Heb. 10. 2. 3. The actual Intercession of Christ in Heaven , as the second Act of his sacerdotal Office , is a fundamental Article of our Faith , and a principal Foundation of the Churches consolation . So is it asserted to be , 1 John 2. 1 , 2. And it is expressed by our Apostle , as that whereby the Death of Christ is made effectual unto us , Rom. 8. 3 , 4. For it comprizeth the whole care , and all the Actings of Christ as our High Priest with God , in the behalf of the Church . This therefore is the immediate spring of all Gracious communications unto us . For hereby doth he act his own Care , Love , and Compassion ; and from thence do we receive all Mercy , all Supplies of Grace and Consolation , needful unto our Duties , Temptations and Trials . Hereon depends all our encouragement to make our Application unto God , to come with boldness of Faith unto the Throne of Grace , Chap. 4. 15 , 16. Chap. 10. 21 , 22. Wherefore whatever Apprehensions we may attain of the manner of it , the thing it self is the center of our Faith , Hope , and Consolation . 4. It is no way unworthy or unbecoming the humane nature of Christ in its glorious Exaltation to pray unto God. It was in and by the humane Nature that the Lord Christ exercised and executed all the Duties of his Offices whilst he was on Earth . And he continueth to discharge what remains of them in the same Nature still . And however that Nature be glorified , it is the same essentially that it was , when he was in this world . To ascribe another kind of Nature unto him , under pretence of a more divine Glory , is to deny his Being ; and to substitute a fancy of our own in his Room . So then the Humane Nature of Christ however exalted and glorifyed , is humane Nature still , subsisting in dependance on God and subjection unto him . Hence God gives him new Revelations now in his glorified condition , Revel . 1. 1. With respect hereunto he acted of old as the Angel of the Covenant with expresse Prayers for the Church , Zech. 1. 12 , 13. So the Command given him to intercede by the way of Petition , Request or Prayer , Psal. 2. 8. Ask of me ; respects his state of Exaltation at the Right hand of God , when he was declared to be the Son of God with Power by the Resurrection from the dead , v. 7 , 8. And the Incense which he offereth with the Prayers of the Saints , Rev. 8. 3 , 4. is no other but his own Intercession , whereby their Prayers are made acceptable unto God. 5. This Praying of Christ at present is no other but such as may become him who sits down at the Right hand of the Majesty on High There must therefore needs be a great difference as to the outward manner between his present Intercession in Heaven and his Praying whilst he was on the Earth , especially at some seasons . For being encompassed here with Temptations and Difficulties he cast himself at the foot of God with strong cryes , tears and supplications , Chap. 5. 7. This would not become his present glorious state , nor is he liable or exposed unto any of the causes or occasions of that kind of treating with God. And yet at an another time whilst he was in this world , he gave us the best estimate and Representation of his present Intercession that we are able to comprehend . And this was in his Prayer recorded , John 17th . For therein his confidence in God , his Union in and with him , the Declaration of his Will and Desires , are all expressed in such a manner , as to give us the best understanding of his present Intercession . For a created nature can rise no higher to expresse an Interest in God , with an Oneness of mind and Will , than is therein declared . And as the Prayers with cryes and tears , when he offered himself unto God , were peculiarly Typed by the Fire on the Altar ; so was this solemn Prayer represented by that cloud of Incense wherewith the High Priest covered the Ark and the Mercy-seat at his entrance into the most holy place . In the vertue of this holy cloud of incense did he enter the Holy places not made with hands . Or we may apprehend its Relation unto the Types in this Order . His Prayer , John 17th . was the preparation of the sweet Spices whereof the Incense was made and compounded , Exod. 30. 34. His Sufferings that ensued thereon were as the breaking and bruising of those Spices wherein all his Graces had their most fervent exercise , as Spices yield their strongest savour under their bruising . At his entrance into the Holy place this Incense was fired with Coals from the Altar ; that is , the efficacy of his Oblation wherein he had offered himself unto God , through the Eternal Spirit , rendred his Prayer as Incense covering the Ark and Mercy-seat , that is procuring the fruits of the Attonment made before God. 6. It must be granted that there is no need of the use of Words in the immediate Presence of God. God needs not our words whilst we are here on Earth , as it were absent from him . For he is present with us , and all things are open and naked before him . But we need the use of them for many reasons , which I have elsewhere declared . But in the glorious presence of God , when we shall behold him as the Lord Christ doth in the most eminent manner Face to Face , it cannot be understood , what need or use we can have of words to express our selves unto God , in Prayers or Praises . And the souls of men in their separate state and condition , can have no use of Voice or VVords ; yet are they said to cry and pray with a loud voice , because they do so virtually and effectually , Rev. 6. 9 , 10. However I will not determine what outward Transactions are necessary unto the glory of God in this matter before the Angels and Saints that are about his Throne . For there is yet a Church state in Heaven wherein we have Communion , Chap. 12. 22 , 23 , 24. What solemn outward and as it were visible Transactions of worship are required thereunto , we know not . And , it may be , the Representation of Gods Throne , and his worship , Revel . 4 , 5. wherein the Lamb in the midst of the Throne hath the principal part , may not belong only unto what is done in the Church here below . And somewhat yet there is , which shall cease , and not be any more after the Day of Judgment , 1 Cor. 15. 26 , 28. 7. It must be granted that the vertue , efficacy and Prevalency of the Intercession of the Lord Christ depends upon and flows from his Oblation and Sacrifice . This we are plainly taught from the Types of it of Old. For the Incense and carrying of Blood into the Holy place after the Expiatory Sacrifice , the great Type of his Oblation of himself , did both of them receive their efficacy , and had respect unto the Sacrifice offered without . Besides , it is expresly said , that the Lord Christ by the one Offering of himself obtained for us eternal Redemption , and for ever perfected them that are sanctified . Wherefore nothing remains for his Intercession , but the Application of the fruits of his Oblation unto all them for whom he offered himself in sacrifice , according as their conditions and occasions do require . Wherefore , 8. The safest Conception and Apprehension that we can have of the Intercession of Christ as to the manner of it , is his continual Appearance for us in the Presence of God by vertue of his Office as the High Priest over the house of God , representing the efficacy of his Oblation , accompanied with tender Care , Love and Desires , for the welfare , supply , deliverance and Salvation of the Church . Three things therefore concurre hereunto . ( 1. ) The Presentation of his Person before the Throne of God on our behalf , chap. 9. 24. This renders it sacerdotal . His Appearance in Person for us is required thereunto . ( 2. ) The Representation of his Death , Oblation and Sacrifice for us , which gives Power , Life and Efficacy unto his Intercession . Thence he appears in the midst of the Throne as a Lamb that had been slain , Revel . 5. 8. Both these are required to make his Intercession Sacerdotal . But ( 3. ) both these do not render it Prayer or Intercession . For Intercession is Prayer , 1 Tim. 2. 1. Rom. 8. 26. Wherefore there is in it moreover , a putting up , a requesting , and Offering unto God , of his desires and will for the Church , attended with Care , Love , and Compassion , Zech. 1. 12. Thus far then may we proceed . ( 1. ) It is a part of his Sacerdotal Office ; He intercedes for us as the High Priest over the House of God. ( 2. ) It is the first and principal way whereby he Acts and exerciseth his Love , compassion and care towards the Church . ( 3. ) That he hath respect therein unto every Individual Believer , and all their especial occasions ; if any man sin we have an Advocate . ( 4. ) That there is in his intercession , an effectual signification of his will and desire unto his Father ; For it hath the nature of Prayer in it , and by it he expresseth his Dependance upon God. ( 5. ) That it respects the Application of all the Fruits , Effects and Benefits of his whole Mediation unto the Church . For this is the formal nature of it , that it is the way and means appointed of God in the holy dispensation of himself and his Grace unto mankind , whereby the continual Application of all the Benefits of the Death of Christ , and all effects of the Promises of the Covenant , shall be communicated unto us , unto his Praise and Glory . ( 6 ) The efficacy of this intercession as it is Sacerdotal depends wholly on the antecedent Oblation and sacrifice of himself , which is therefore as it were represented unto God therein . This is evident from the nature and order of the Typical institutions whereby it was prefigured , and whereunto by our Apostle it is accommodated . But what belongs unto the manner of the Transactions of these things in Heaven I know not . The third thing observed was the connexion of the two things mentioned , or their Relation , one unto another ; namely , the perpetual life of Christ and his intercession . He lives for ever to make intercession . His intercession is the end of his Mediatory Life ; not absolutely , nor only , but principally . He lives to Rule his Church , he lives to subdue his Enemies , for he must raign until they are all made his footstool ; He lives to give the Holy Spirit in all his blessed effects unto Believers . But because all these things proceed originally by an emanation of Power and Grace from God , and are given out into the hand of Christ upon his intercession , that may well be esteemed the principal end of his Mediatory Life . So he speaks expresly concerning that great fruit and effect of this Life of him , in sending of the Spirit , I will pray the Father , I will intercede with him for it , and he shall send you another Comforter , John 14. 16. And the Power which he exerts in the subduing and destruction of the Enemies of his Kingdom , is expresly promised unto him upon his Intercession for it , Psal 2. 8 , 9 For this intercession of Christ is the great Ordinance of God , for the exercise of his Power towards , and the Communication of his grace unto the Church unto his Praise and Glory . So doth our High Priest live to make intercession for us . Many things we may from hence observe . 1. So great and glorious is the work of saving Believers unto the utmost , that it is necessary that the Lord Christ should lead a Mediatory Life in Heaven , for the perfecting and accomplishment of it . He lives for ever to make intercession for us . It is generally acknowledged that sinners could not be saved without the Death of Christ ; but that Believers could not be saved without the life of Christ following it , is not so much considered . See Rom. 5. 10. Chap. 8. 34 , 35 , &c. It is ( it may be ) thought by some , that when he had declared the name of God and revealed the whole counsel of his Will , when he had given us the great example of Love and Holiness in this life , when he had fulfilled all Righteousness , redeemed us by his blood , and made Attonement for our sins by the Oblation of himself , confirming his Truth and Acceptation with God in all these things by his Resurrection from the dead , wherein he was declared to be the Son of God with Power , that he might have now left us to deal for our selves , and to build our eternal safety on the Foundation that he had laid . But , alas ! when all this was done , if he had only ascended into his own glory , to enjoy his Majesty , Honour and Dominion , without continuing his Life and Office in our behalf , we had been left poor and helpless , so that both we and all our Right unto an Heavenly Inheritance , should have been made a prey unto every subtle and powerful Adversary . He could therefore no otherwise comfort his Disciples when he was leaving this world , but by promising that he would not leave them Orphans , John 14. 18. that is , that he would still continue to Act for them , to be their Patron , and to exercise the Office of a Mediator and Advocate with the Father for them . Without this he knew they must be Orphans , that is , such as are not able to defend themselves from injuries , nor secure their own Right unto their Inheritance . The sure Foundations of our eternal Salvation were laid in his Death and Resurrection . So it is said , that when God laid the Foundation of the Earth , and placed the corner-stone thereof , that the morning stars sang together , and all the Sons of God shouted for Joy , Job 38. 7. Although the Foundations were only laid , yet that being done by infinite Power and Wisdom , which would infallibly accomplish and perfect the whole , it was a blessed cause of Praise and ascribing glory to God. Yet were the continued Actings of the same Power required unto the Perfection of it . The Foundation of the new Creation was laid gloriously in the Death and Resurrection of Christ , so as to be the matter of triumphant Praises unto God. Such is the Triumph thereon described , Col. 2. 15 1 Tim. 3. 16. And it may be observed , that as on the laying of the Foundation of the Earth , all the Holy Angels triumphed in the expression and demonstration of the infinite Wisdom , Power and Goodness of God which they beheld ; so in the Foundation of the New Creation , the Apostate Angels who repined at it , and opposed it unto their Power , were lead Captives , carried in Triumph , and made the Footstool of the glory of Christ. But all this Joy and Triumph is built on the security of the unchangeable Love , Care , and Power of Jesus Christ , gloriously to accomplish the work which he had undertaken . For had he left it when he left the Earth , it had never been finished . For great was that part of the work which yet remained to be perfected . Neither could the Remainder of this work be committed unto any other hand . He employeth others under him in his work to act Ministerially in his name and Authority . So he useth the Ministery of Angels and Men. But did not he himself continue to act in them , by them , with them , and without them , the whole work would fail and be disappointed . In one instance of the Revelation of the will of God concerning the state of the Church by the opening of the Book , wherein it was recorded , there was none found worthy in Heaven or Earth to do it , but the Lamb that was slain , the Lion of the Tribe of Judah , Revel . 5. 5. Chap. 6. 1. How much less is any Creature able to accomplish all that remains for the saving of the Church unto the utmost . Who can expresse the opposition that continues to be made unto this work of compleating the Salvation of Believers ? what Power is able to conflict and conquer the remaining strength of Sin , the opposition of Sathan and the World ? How innumerable are the Temptations which every individual Believer is exposed unto , each of them in its own nature ruinous and pernitious ? God alone knoweth all things perfectly in infinite wisdom , and as they are . He alone knows how great a work it is to save Believers unto the utmost ; what Wisdom , what Power , what Grace and Mercy is requisite thereunto . He alone knows what is meet unto the way and manner of it , so as it may be perfected unto his own Glory . His infinite wisdom alone hath found out and determined the glorious and mysterious ways of the Emanation of Divine Power and Grace unto this End. Upon all these Grounds , unto all these Purposes hath he appointed the continual intercession of the Lord Christ in the most Holy place . This he saw needful and expedient unto the Salvation of the Church and his own glory . So will he exert his own Almighty Power unto those ends . The good Lord help me to believe and adore the Mystery of it . 2. The most glorious Prospect that we can take into the things that are within the vail , into the remaining Transactions of the work of our Salvation in the most Holy place , is in the Representation that is made unto us of the intercession of Christ. Of old when Moses went into the Tabernacle , all the People looked after him , until he entred in , and then the Pillar of the Cloud stood at the door of it , that none might see into the Holy place , Exod. 33. 8 , 9. And when the Lord Christ was taken into Heaven the Disciples looked after him , until a cloud interposed at the Tabernacle door , and took him out of their sight , Act. 1. 9. And when the High Priest was to enter into the Tabernacle to carry the Blood of the sacrifice of Expiation into the most Holy place , no man , be he Priest or not , was suffered to enter into , or abide in the Tabernacle , Levit. 16. 17. Our High Priest is now likewise entred into the most Holy place , within the second vail , where no eye can pierce unto him . Yet is he there as an High Priest , which makes Heaven it self to be a glorious Temple , and a place as yet for the exercise of an instituted Ordinance , such as the Priesthood of Christ is . But who can look into , who can comprehend the Glories of those Heavenly Administrations ? Some have pretended a view into the orders and service of the whole Chore of Angels , but have given us only a Report of their own imaginations . What is the Glory of the Throne of God , what the Order and Ministry of his Saints and Holy ones , what is the manner of the worship that is given unto him that sits on the Throne and to the Lamb , the Scripture doth sparingly deliver , as knowing our disability whilst we are cloathed with flesh and inhabit Tabernacles of clay , to comprehend aright such transcendent Glories . The best and most steady view we can have of these things , is in the Account which is given us of the intercession of Christ. For herein we see him by Faith yet vested with the Office of the Priesthood , and continuing in the Discharge of it . This makes Heaven a Temple , as was said , and the feat of instituted worship , Rev 7. 15. Hence in his Appearance unto John , he was cloathed with a Garment down to the Foot , and girt about the paps with a golden Girdle ; both which were sacerdotal vestments , Rev. 1. 13. Herein is God continually glorifyed ; hereby is the Salvation of the Church continually carried on and consummated . This is the work of Heaven which we may safely contemplate by Faith. 3. The intercession of Christ is the great evidence of the continuance of his Love and Care , his Pity and Compassion towards his Church . Had he only continued to Rule the Church as its King and Lord , he had manifested his glorious Power , his Righteousness and Faithfulness . The Scepter of his Kingdom is a Scepter of Righteousness . But Mercy and Compassion , Love and Tenderness are constantly ascribed unto him as our High Priest. See Chap. 4. 15. Chap. 5. 1 , 2. So the great exercise of his sacerdotal Office in laying down his Life for us , and expiating our sins by his Blood , is still peculiarly ascribed unto his Love , Gal. 2. 20 Ephes. 5. 2. Revel . 1. 5. Wherefore these properties of Love and Compassion belong peculiarly unto the Lord Christ as our High Priest. All Men who have any spiritual experience and understanding , will acknowledge how great the concernment of Believers is in these things , and how all their Consolation in this World depends upon them . He whose soul hath not been refreshed with a due Apprehension of the unspeakable Love , Tenderness , and Compassion of Jesus Christ , is a stranger unto the Life of Faith , and unto all true spiritual Consolation . But how shall we know that the Lord Christs is thus tender , Loving and Compassionate , that he continueth so to be ; or what evidence or Testimony have we of it ? It is true he was eminently so when he was upon the Earth in the days of his Flesh , and when he laid down his life for us . We know not what change may be wrought in nature it self , by its investiture with glory ; nor how inconsistent these affections , which in us cannot be separated from some weakness and sorrow , are with his present state and dignity . Nor can any solid satisfaction be received by curious contemplations of the nature of glorifyed Affections . But herein we have an infallible Demonstration of it , that he yet continueth in the exercise of that Office , with respect whereunto all these Affections of Love , Pity and Compassion are ascribed unto him . As our High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is able to suffer , to condole with , to have compassion on his poor tempted ones , Chap. 4. 15. All these affections doth he continually act and exercise in his intercession . From a sense it is of their wants and weaknesses , of their distresses and Temptations , of their States and Duties , accompanied with inexpressible Love and Compassion , that he continually intercedes for them . For he doth so , that their sins may be pardoned , their Temptations subdued , their sorrows removed , their Trials sanctified , and their Persons saved . And doing this continually as an High Priest , he is in the continual excise of Love , Care , Pity and Compassion . VER . xxvi . In this Verse the Apostle renders a Reason of his whole preceding Discourse , and why he laid so great weight upon the Description of our High Priest. And he hath probably in it a respect unto what he had last asserted in particular concerning his Ability to save them to the utmost that come to God by him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For yet also this High Priest was just to us : that is , it was just , right or meet that we should have this High Priest. All others , talis nos decebat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; pure ; Sanctus ; Holy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without malice . Beza , ab omni malo alienus . Innocens . Free from all evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without spot . Vul. impollutus . Beza , sine labe ; unpolluted , without spot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate from sins ; all others , from sinners . The words will be farther explained in our enquiry into the things signified by them . VER . xxvi . For such an High Priest became us , who is Holy , Harmless , Undefiled , Separate from sinners and made higher than the Heavens . There is something supposed and included in this Assertion ; namely , that if we intend to come unto God , we had need of an High Priest to encourage and enable us thereunto . For if in particular we need such an High Priest , it is supposed that without an High Priest in general , we can do nothing in this matter . This therefore is the Foundation which in this Argument the Apostle proceedeth on ; namely , that sinners , as we are all , can have no Access unto God , but by an High Priest. And there was no need for him much to labour with those Hebrews in the confirmation hereof . For from the first constitution of their Church , they had no other way of Approach unto God in and with their sacred services . And God had not only by the Institution of that Office among them , declared that this was the way whereby he would be worshipped ; but also with Legal Prohibitions fortified with severe Penalties , he had forbidden all men , the highest , the greatest , the best and most holy , to come unto him any other way . Hereby were they taught the everlasting necessity of an High Priest , and the discharge of his Office , whatever End or Issue their Typical Priests came unto . And herein lyes a great Aggravation of the present misery of the Jews . High Priest of their own they have none , nor have had for many Ages . Hereon all their solemn worship of God utterly ceaseth . They are the only Persons in the world , who , if all mankind would give them leave and assist them in it , cannot worship God as they judge they ought to do . For if Hierusalem were restored into their Possession , and a Temple reedified in it more glorious than that of Solomon , yet could they not offer one Lamb in Sacrifice to God. For they know that this cannot be done without an High Priest , and Priests infallibly deriving their Pedigree from Aaron , of whom they have amongst them not one in all the world . And so must they abide under a sense of being judicially excluded and cast out from all solemn worship of God , until the vail shall be taken from their Hearts , and leaving Aaron , they return unto him who was Typed by Melchisedec , unto whom even Abraham their Father acknowledged his Subjection . Whence this necessity of an High Priest for sinners arose , I have so largely enquired into , and declared in my Exercitations on the original and causes of the Priesthood of Christ , as that there is no need again to make mention of it . Every ones duty it is to consider it , and rightly improve it for himself : The want of living up unto this Truth , evacuates the Religion of most men in the world . Upon this supposition of the necessity of an High Priest in General , the Apostle declares what sort of High Priest was needfull for us . And this he shews , 1. In his Personal Qualifications . 2. In his outward State and Condition , ver . 26. 3. In the nature of his Office and the manner of its Discharge , ver . 27. And he confirmeth the whole by the consideration of the Person who was this Priest , and of the way and manner how he became so , compared with them , and their consecration unto their Office , who were Priests according unto the Law , ver . 28. The two first are contained in this verse ; namely ( 1. ) The Personal Qualifications of him who was meet to be a Priest for us , by whom we might come unto God ; and ( 2. ) His outward state and condition . And in the first place the necessity of such an High Priest as is here described , is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Became us . Decuit , decebat . It was meet , it was just for us , as the Syriack renders it . And respect may be had therein either unto the wisdom of God , or unto our state and condition , or unto both ; such an High Priest it was meet for God to give , and such an High Priest it was needful that we should have . If the condecency of the matter , which lies in a contrivance of proper means unto an end , be intended , then it is God who is respected in this word ; If the necessity of the kind of Relief mentioned be so , then it is we who are respected . The word is applyed unto God in this very case , Chap. 2. ver . 10. It became him for whom are all things , and by whom are all things . Consider God as the Supreme Ruler and Governour of the world , as the first cause and last end of all , and it became , was necessary unto his infinite Wisdom and Holiness that having designed the bringing of many sons unto Glory , he should make the Captain of their salvation perfect through sufferings . So the Condecency here intended may respect , ( 1. ) The Wisdom , Grace and Goodness of God. It became him to give us such an High Priest as we stood in need of ; namely , one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him . For to design our salvation by an High Priest , and not to provide such an one , as was every way able to effect it , became not the Wisdom and Grace of God. ( 2. ) Respect may be had herein unto our state and condition . Such this was as none but such an High Priest could relieve us in or save us from . For we stand in need of such an one as our Apostle declares , as ( 1. ) could make Attonement for our sins , or perfectly expiate them . ( 2. ) Purge our Consciences from dead works , that we might serve the living God ; or sanctifie us throughout by his Blood. ( 3. ) Procure Acceptance with God for us , or purchase eternal Redemption . ( 4. ) Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith , Worship , and Obedience . ( 5. ) Give us assistance and consolation in our Trials , Temptations and Sufferings , with pity and compassion . ( 6. ) Preserve us by Power from all ruining Sins and Dangers . ( 7. ) Be in a continual Readiness to receive us in all our Addresses to him . ( 8. ) To bestow upon us the Reward of Eternal Life . Unless we have an High Priest that can do all these things for us , we cannot be saved to the uttermost . Such an High Priest we stood in need of , and such an one it became the wisdom and Grace of God to give unto us . And God in infinite wisdom , Love and Grace , gave us such an High Priest , as in the Qualifications of his Person , the Glory of his Condition , and the Discharge of his Office , was every way suited to deliver us from the state of Apostacy , sin and misery , and to bring us unto himself through a Perfect salvation . This the ensuing particulars will fully manifest . The Qualifications of this High Priest are expressed first indefinitely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Difference from other High Priests is included herein . He must not be one of an Ordinary sort , but one so singularly qualified unto his work , so exalted after his work , and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest , as was quite of another sort , order and kind , than any the Church had enjoyed under the Law , as the Apostle expresly concludes , ver . 28. His Personal inherent Qualifications are first expressed ; and we shall consider first some things in general that are common unto them all , and then declare the especial intendment of every one of them in particular . Such an High Priest became us , as is Holy , Harmless , Undefiled , Separate from sinners . And , 1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law. For the High Priest was to be a Person without blemish , not maimed in any part of his body . He was not to marry any one that was defiled , nor to defile himself among the People . On his forehead in his ministrations he ware a Plate of Gold with that Inscription , Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner ; for want whereof , God cast out the Posterity of Eli from the Priesthood . But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of . For they were mostly external , giving a Denomination unto the Subject , but working no real change in it . And where they were internal , they were encompassed with such a mixture of sins , weaknesses , infirmities , and the Intercision of Death , as that they had no Glory in comparison of what was required . All these things the Apostle observes , reducing them unto two Heads , namely , that they were obnoxious unto Sin and Death ; and therefore as they died , so they offered sacrifices for their own sins . But the Church was taught by them from the Beginning , that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them . 2. It is possible that our Apostle in this Description of our High Priest , designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah . For generally they looked on him as one that was to be a great earthly Prince and warriour , that should conquer many Nations , and subdue all their enemies with the sword , shedding the blood of men in Abundance . In opposition unto this vain and pernicious Imagination , our Saviour testifies unto them , that he came not to kill , but to save and keep alive . And our Apostle here gives such a Description of him in these holy gracious Qualifications , as might attest his Person and work to be quite of another nature than what they desired and expected ; And their frustration herein was the principal occasion of their unbelief . See Mal. 3. 1 , 2 , 3. 3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place ; that the Time when the Lord Christ was thus made an High Priest for ever , and that by an Oath , was after he had offered one sacrifice , not many ; for the People , not for himself ; once , not often ; of everlasting vertue , and not effectual for some petty Expiations for a time ; and after he was risen , ascended and set at the right hand of God. If by being made an High Priest , only a Solemn Declaration of being made so , is intended , these things may passe well enough . For we allow that in the Scripture , then a thing is oft-times said to be , when it is first manifested or declared . So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead . But if it be intended , as the words will scarce admit of any other Interpretation , that then the Lord Christ was first made an High Priest after all this was performed , the whole real Priesthood of Christ , and his proper Sacrifice is overthrown . For it is said he was not made an High Priest until after that he had offered his one sacrifice . And if it were so , then he was not a Priest , when he so offered himself . But this implies a contradiction , for there can be no sacrifice , where there is no Priest. And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven , do utterly deny his Death to have been a Sacrifice , but only a Preparation for it , as they fancy the killing of the beast to have been of old . And the Truth is , either the Lord Christ was a Priest before and in the Oblation of himself on the Cross , or he was never any , nor needed so to be , nor could he so be ; for after he was freed from death , he had nothing to offer . And it is a strange order of things , that the Lord Christ should first offer his onely Sacrifice , and after that be made a Priest. But the Order , Time , and manner of the Call and Consecration of the Lord Christ unto his Priesthood I have elsewhere declared . Wherefore , 4. We may observe that all these Qualifications of our High Priest were peculiarly necessary on the account of the Sacrifice which he had to offer . They were not only necessary for him , as he was to be the Sacrificer , but also as he was to be the Sacrifice ; not only as he was to be the Priest , but as he was to be the Lamb. For the Sacrifices were to be without blemish , as well as the Sacrificers . So were we redeemed with the precious blood of Christ , as of a Lamb without blemish and without spot , 1 Pet. 1. 19. But however the Sacrifices were chosen under the Law without blemish , yet were they still in their own nature , but Calves , and Goats , and Lambs . And therefore Priests who had weaknesses and infirmities and sins of their own , might be meet enough to offer them . But here both Priest and Sacrifice were to be equally pure and holy . 5. We must not pass by the wresting of this Text by the Socinians ; nor omit its due Vindication . For they contend that this whole Description of our High Priest doth not respect his internal Qualifications in this world before and in the offering of himself by his Blood ; but his glorious state and condition in Heaven . For they fear ( as well they may ) that if the Qualifications of a Priest were necessary to him , and required in him whilst he was in this world , that then he was so indeed . He who says such an High Priest became us as is holy , harmless , undefiled , separate from sinners , doth affirm that when he was so , he was our High Priest. In that state wherein these things were necessary unto him , he was a Priest. To avoid this ruine unto their Pretensions , they offer violence unto the Text , and the signification of every word in it , and dangerously insinuate a negation of the things intended , to be in Christ in this world . So speaks Schlictingius on the place . Unde apparet sequentibus verbis , seu Epithetis Christo tributis , non mores ipsius seu vitam ab omni peccati labe puram , sed felicem ac beatum statum describi ac designari , ob quem fiat ut in aeternum vivens , nostri quoque perpetuam gerat curam . Licet enim omnia ista ratione vitae & morum de Christo intellecta verissima sint , tamen nihil ad praesens Authoris institutum faciunt . So also argues Smalcius de Reg. Christi , Cap. 23. whom we have elsewhere refuted . The Paraphrase of one of our own seems to comply herewith ; which is as followeth . And this was a sort of High Priests which we sinful weak creatures had need of , ( which by the way I do not understand , for we stood not in need of a new sort of High Priests , but of one single individual High Priest , ) One that being mercifully disposed , is also incapable of suffering any hurt , of being defiled or corrupted , and consequently of dying , and to that end is exalted unto a pitch above our sinful corruptible condition here . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred in the Margin , free from evil , and undefileable . The sense is plainly the same with that of Schlictingius , though there be some variety in the expressions of the one and the other . And therefore is Christ said to be exalted that he might be such as he is here described , as though he was not so before in the sense here intended by the Apostle , however the words here in another sense might be applyed unto him . Three things seem to be aymed at in this Exposition . 1. To make way for another corrupt notion on the next verse , wherein these men with Grotius would have Christ in some sense offer for his own sins also ; which there can be no pretence for , if these things be asscribed unto him , as he was a Priest in this world . 2. To take care that the Innocency , Holinesse and absolute Purity of our High Priest be not supposed to be necessary unto our Justification , neither as the material , nor formal cause of it . For if the Lord Christ in the Sacrifice of himself died for our Justification , and that he might do so , it was necessary that he should antecedently be holy , harmless , undefiled and separate from sinners ; then was his being so necessary unto our Justification , as a cause thereof . 3. To obviate an Apprehension of his being an High Priest before his death , and to have offered his one Sacrifice therein . For if he had not the Qualifications necessary unto an High Priest , before his Ascension into Heaven , he could not be so before . But these things are none of them compliant with the Truth . And , 1. This Exposition is contrary to the concurrent sense of all sober , antient and modern Expositors . And which is more , it is contrary to the common sense of all Christians . Not one of them who knoweth ought of these things , unless their minds are perverted with these mens glosses , and that meerly to comply with other opinions wherein the text is no way concerned , but that in their first and last consideration of these words , they respect Jesus Christ as to his personal Holiness in this World. And that Exposition had need be well confirmed , which is not only contrary to the Judgement of all learned men , but also destructive of the common Faith of Christians . But as yet we have nothing beyond crude Assertions offered in the proof of it . 2. It is contrary unto , or inconsistent with the sense and use of the Words in all good Authors , sacred and prophane ; and contrary unto the Application of them unto the Lord Christ in other places of the Scripture , as we shall see immediately . 3. It is contrary to the order of the Apostles words ; For he placeth all these Properties as qualifications of this Person antecedently unto his Exaltation . He was first Holy , Harmless , Undefiled , and then made Higher than the Heavens . But according unto this Exposition his being made higher than the Heavens , is the antecedent cause of his being made Holy , &c. 4. It is highly false that the blessed state pretended to be here set forth , was antecedently unto his being a Priest , and the sacrifice which he offered ; yea , such an estate was inconsistent with the Oblation of himself . For he offered himself unto God in his Blood. Heb. 9. 14. and that with strong cryes and tears , Chap. 5. 7. which were inconsistent with such a state ; for it is so described on purpose to be exclusive of every thing required thereunto . 5. Schlictingius pleads that although all these things were true with respect unto the life and manners of Christ , yet it was no way unto the purpose of the Apostle to mention them unto the end designed . But , ( 1 ) If that be the sense of the words which he contends for , not one of them is true with respect unto the life and manners of Christ in this world , for they all belong unto his blessed estate in the other . ( 2 ) We shall see on the next verse , how far he will allow them to be true of the life and manners of Christ in any sense , seeing in some sense he affirms him to have offered sacrifice for his own sins . And this he doth with an expresse contradiction unto his own main Hypothesis . For by sins he understands weakness and infirmities ; and whereas he will not allow Christ to have offered himself before his entrance into the Holy place , and makes it necessary that he should be antecedently freed from all weaknesses and Infirmities , it is the highest contradiction to affirm that he offered for them : seeing he could not offer himself until he was delivered from them . ( 2. ) We have only his bare word for it , that the Asscription of those things unto our High Priest as inherent Qualifications , was not unto the purpose of the Apostle . And his Assertion is built on a false supposition , namely , that the Lord Christ was not an High Priest on the Earth , nor did offer himself unto God in his Death , which overthrows the Foundation of the Gospel . 6. The Vanity and Falshood of this novel Exposition , will yet farther and fully be evinced , in an enquiry into the proper signification of these words as here used by the Apostle ; every one whereof is wrested to give countenance unto it . 1. He is , or was to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sanctus , Holy , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , Acts 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy Holy one : from Psal. 16. 10. And the Lord Christ is there said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedently unto his Resurrection : which must be with respect unto his internal Holiness , Thou shalt not suffer thine Holy One to see Corrupton . And in the New Testament the word is every where used for him , that is internally holy . 1 Tim. 2. 8. Tit. 1. 8. The Syriack renders it in this place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure ; which is an inherent Qualification ; as it doth , 1 Tim. 2. 8. and Tit. 1. 8. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pious , Holy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Hesychius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Pure , Righteous , Godly , Peaceable , Chast. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used only for Holily , 1 Thes. 2. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is internal Holiness . Luk. 1. 75. Ephes. 4. 24. No where is it used for a merciful disposition , much less for venerable and sacred upon the Account of an immortal nature , or any other Priviledge , as it is pretended . Neither is the word used in any other Good Author to signifie any one but him that is Holy and Righteous , or free from all sin and wickedness . It is therefore the holy purity of the nature of Christ that is intended in this expression . His Life and Actions are expressed in the ensuing Epithets . His nature was pure and holy , absolutly free from any spot or taint of our original Defilement . Hence as he was conceived in the Womb , and as he came from the Womb , he was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy thing of God ; Luke 1. 35. All others since the fall have a polluted nature and are originally unholy . But his conception being miraculous , by the immediate operation of the Holy Ghost , and his nature not derived unto him by natural Generation , the only means of the Propagation of original Defilement , and in the first instant of its being , filled with all habitual seeds of Grace ; He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy. And such an High Priest became us , as was so . Had he had a nature touched with sin , he had not been meet either to be a Priest or Sacrifice . This Holiness of nature was needful unto him , who was to answer for the unholiness of our nature , and to take it away . Unholy Sinners , do stand in need of an Holy Priest and an Holy Sacrifice . What we have not in our selves we must have in him , or we shall not be accepted with the Holy God , who is of purer eyes than to behold Iniquity . 2. He was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , saith Schlictingius , omnis mali expers , nullis amplius miseriis obnoxius ; incapable of suffering any hurt , saith another to the same Purpose . The word is but once more used in the New Testament , and that in a sense remote enough from , one not exposed to misery , or incapable of suffering , Rom. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Men Simple and Harmless , who for the most part are exposed to most Evils and Troubles in the World. ( 2. ) It is never used in any good Author in such a sense , nor can any instance be produced unto that purpose : But it constantly signifies one Innocent , Harmless , free from malice , who doth no evil . Nor did any one before these Interpreters dream of a passive Interpretation of this Word . It is he who doth no evil ; not he who can suffer no evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is malus , or qui dolo malo utitur ; an Evil malitious Person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vitiositas in the Judgement of Cicero . Virtutis , saith he , contraria est vitiositas , sic enim malo quam malitiam appellare , quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant ; nam Malitia certi cujusdam vitii nomen est , vitiosit as omnium . We render it sometimes naughtiness , Jam. 1. 22. sometimes , malice or malitiousness , 1 Pet. 1. 16. All manner of evil with deceitful guile . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that is free from all evil , fraud or sin ; the same absolutely with that of the Apostle Peter , 1 Epist. 2. 22. Who did no sin , neither was there guile found in his mouth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy is his Epithet with respect unto his Nature ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Harmless respects his Life . The first includes all positive Holiness ; the other an Abnegation of all unholiness . As he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin present , as we have with us , Rom. 7. 18 , 21. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin easily besetting , Heb. 12. 1. As he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was free from every effect of such a Principle . And we had need of such an High Priest. Had he not been innocent and every way blameless himself , he would have had other work to do , than always to take care of our Salvation , as the Apostle observes in the next verse . He must first have offered for his own sins , as the High Priest did of old , before he had offered for us or ours . And this added unto the merit of his Obedience . For whereas he was absolutely Innocent , Harmlesse , and free from all evil and Guile , he was reproached and charged with every thing that is evil ; A Seducer , a Blasphemer , a Seditious Person , the worst of Malefactors . For herein also , as to the suffering part , he was made sin for us , who knew no sin , that we might become the Righteousness of God in him . And a great encouragement this is unto those who suffer in the like kind according to their measure . 3. He was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cujus felicitas & beatitas nulla vel minima adversitate quasi labe pollui inficique possit , saith , Schlictingius ; than which a more vain Imagination , or more absurd Expression can be hardly thought on . But it is not for us to charge the Apostle with such obscurity and expressing of his Mind in such uncouth terms , never used by any others , nor by himself in any other place in such a sense or signification ; Unpolluted , undefiled , that is , every way happy and blessed , not touched with the defilement of any Adversity . But the use of Adversity , is to purge and purifie . And as that word doth properly signifie , undefiled , unpolluted , that is , morally with any sin or evil , so it is not used in the New Testament in any other sense . See Heb. 13. 4. Jam. 1. 27. 1 Pet. 1. 4. The enquiry therefore is how this differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which contains a negation of all Moral evil . Answ. The one is , he did no evil in himself ; the other , that he contracted none from any thing else , nor from any Persons with whom he conversed . This may fall out sometimes . Hence the Prophet in his consternation at the Appearance of the Glory of God unto him , cryed out he was undone , not only because of his own sinfull defilements , but because of the uncleanness of the People among whom he dwelt . Isa. 6. 5. And on this Ground there was an Attonement of old to be made for the Holy Place and Tabernacle . Not that they had any uncleanness of their own , but because of the uncleanness of the People , and their remaining among them in the midst of their uncleannesses . Levit. 16. 16. And besides , many things might befall the High Priests of old , whereby they might be legally defiled , and so rendred uncapable for the discharge of the Office. And for this cause , they always had a second Priest in Readiness , at the great Solemn Festivals , especially at the Anniversary Expiation , that in case any such Pollution should befall the High Priest , the other might for that time take his place , and discharge his Office. So it was with them principally with respect unto Ceremonials , though immoralities might also defile them , and incapacitate them for their Duty . But no such thing was our High Priest liable unto , either from himself or from converse with others . As he was unconcerned in ceremonials , so in all moral Obedience , nothing could affix on him either Spot or Blemish . And such an High Priest became us . For whereas it was his Design and work to sanctify and cleanse his Church , until it have neither spot nor wrinkle , but be holy and without blemish , as it was : Ephes. 5. 25 , 26 : how had he been meet to attempt or effect this work , had not he himself been every way undefiled ? 4. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , saith Schlictingius , Loco & conditione , ut statim additur , excelsior caelis factus . He is at the bottom of his notions and end off his Invention , so that he can find out no sense for this expression , but puts us of to the next words , which are quite of another signification , or express a thing of another nature , and are distinguished from this expression by the Conjunction , And separate from sinners ; that is , saith he , made higher than the Heavens . We must therefore enquire after another sense of these words , which readily offers it self unto us . Separate from sinners : From sins , saith the Syriack . But that was sufficiently secured before ; From Sinners as Sinners , and in their sins . He was like unto us in all things , sin only excepted . We must therefore consider wherein he was , and wherein he was not separate from sinners . 1. He was not separate from them as unto community of nature . For God sent his own son in the likeness of sinful flesh ; Rom. 8. 3. He sent him in the flesh , for he sent him made of a woman , made under the Law , Gal. 4. 4. wherein the word was made flesh ; Joh. 1. 14. but he sent him only in the likeness of sinful flesh . And that because he made him sin , who knew no sin ; 2 Cor. 5. 21. He took our flesh , that is , our nature upon him without sin , yet so as that by Reason of the charge of sin with the consequences thereof that was upon him , he was in the likeness of sinful flesh . He was not therefore really separate from sinners as they were flesh , but as they were sinful flesh . He took upon him the seed of Abraham , and because the Children were partakers of flesh and blood he himself partook also of the same . Without this Relation unto us , and Union with us , in one common nature , whereby he that sanctifyeth and they that are sanctifyed , are of one , he could not have been an High Priest or sacrifice for us . He was not therefore thus separated from sinners , as to be of another nature from them . He took not on him the nature of Angels , nor was a meer Spirit but had flesh and bones , as he declared unto his Disciples . And the same nature he hath still with him in Heaven , and in the same will appear at Judgment . It is equally destructive unto our Faith and comforts , to suppose our High Priest not separate from us in point of sin : and to be separate from us as to his nature . 2. He was not separated from sinners as to the Duties of outward Conversation . He lived not in a wilderness , nor said unto the children of men , stand off , I am holyer than you . He conversed freely with all sorts of Persons , even Publicans and Harlots , for which he was reproached by the proud hypocritical Pharisees . His work was to call sinners to Repentance , and to set before their eyes an example of Holiness . This he could not have done , had he withdrawn himself from all communication with them . Yea , he condescended unto them beyond the legal Austerities of the Baptist. Matth. 11. 18 , 19. Hence those who of old pretending more than ordinary Holiness and Devotion did withdraw themselves into wildernesses from the converse of men , did quite forget the Example and work of their Master : Yea they did avowedly prefer the Example of the Baptist as they supposed , before that of our Saviour , which sufficiently reflects on his Wisdom and Holiness . Nor indeed did they in the least express the Pattern which they proposed unto themselves for Imitation . For although John lived in the wilderness of Judaea for the most part , yet was he the voice of one crying in the wilderness . He lived there where it was most convenient for him to discharge his Ministry , and preach the word of God. And his Austerities in Food and Raiment , were but to express outwardly the Doctrine of Repentance enforced by threats which he preached . But as these Persons forsook the Example of Christ and the Gospel to go back unto John and his Ministry , so they utterly mistook their pattern , and instead of making their Retirement a means and help to discharge the Ministry in calling others unto Faith and Repentance , they made it a Covert for their own Ignorance and Superstition . And for those Votaries of the Roman Church who pretend in the foolish Imitation of them to fancy a Wilderness in the middest of populous Cities , there can be no course of life invented , more alien from the conduct of natural Light , more useless unto the Glory of God and the Good of the Community of Mankind , nor more contrary to the Example and Commands of our Lord Jesus Christ and his Apostles . 3. He is not said to be separate from Sinners , so in state and condition , as Kings and Potentates are from Persons poor and mean : and who therefore out of a sense of their own meanness , and the others State and Greatness of mind , dare not approach unto them . No , but as he was meek and lowly , and took up his whole converse with the lower sort of the People , the poor of this world ; so he did by all ways and means , invite and encourage all sorts of sinners to come unto him . 4. He is not said to be separate from sinners , as though he had been ever in any communion with them , in any thing wherein he was afterwads separated from them . The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the sense of an Adjective , declaring what is , and not how he came so to be . He was always in such a state and condition , so Holy , so Harmless , and Undefiled , as never to have a concern in any thing , from which he was to be separated . It appeareth hence plainly wherein it was that he was separate from sinners ; namely , in Sin , in its Nature , causes and effects . Whatever of that sort he underwent was upon our Account and not his own . He was every way , in the perfect Holiness of his Nature and his Life , distinguished from all sinners ; not only from the greatest , but from those who ever had the least taint of Sin , and who otherwise were most Holy. And so it became us that he should be . He that was to be a middle Person between God and Sinners , was to be separate from those sinners , in that thing , on the Account whereof he undertook to stand in their stead . And these are the Properties of the Humane Nature of our High Priest , and which were necessary antecedently unto the discharge of any Part or Duty of his Office. His present state and condition is in the next place expressed ; and made higher than the Heavens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Made higher . God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most high God ; God above . And Glory is to be asscribed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Highest , Luk. 2. 14. And the Lord Christ in his Exaltation is said to sit down at the right hand of the Majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1. 3. On high . He was for a season made lower than the Angels , made on the Earth , and descended into the lower parts of the Earth ; and that for the Discharge of the principal Part of his Priestly Office , namely , the offering of himself for a Sacrifice unto God. But he abode not in that state nor could he discharge his whole Office and all the Duties of it therein ; and therefore was made higher than the Heavens . He was not made higher than the Heavens that he might be a Priest : but being our High Priest and as our High Priest , He was so made , for the discharge of that part of his Office which yet remained to be performed ; for he was to live for ever to make Intercession for us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as may be seen in the foregoing Instances , hath a double signification ; ( 1 ) Of Place . ( 2 ) Of state and condition . 1. If it be Place that is meant , then by the Heavens which he is made above , those aspectable Heavens with all their Glory are intended . He is no longer on the Earth , but exalted into a Throne of Majesty above these Heavens . So it is said that he passed through these Heavens when he went into the Presence of God , chap. 4. 14 , 15. And there he abides . For although the Heaven of Heavens cannot contain him as unto the Immensity of his divine Nature ; yet as unto his humane Nature here spoken of , the Heavens must receive him , until the time of the Restitution of all things , Act. 3. 21. He is in this sense no more on the Earth , nor Subject unto any of those inconveniences , which his abode here below must be exposed unto . Yea , had he always continued here , he could not have been such an High Priest as became us , as our Apostle declares , chap. 8. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect state and condition ; or the Glorious state on the right hand of the Majesty on high which he is exalted unto . And in this sense by the Heavens , than which Christ is made higher , exalted above , the Angels the sacred Inhabitants of those Heavenly Places are intended . And this our Apostle in other places often insists upon , as a great manifestation of the Glory of Christ : See Ephes. 1. 21 , 22. Phil. 2. 10 , 11. Heb. 1. 4. chap. 2. 7 , 8. I see no Reason but that both these may be included in this expression . He was so exalted as to the place of his Residence from the Earth , above those aspectable Heavens , as withal to be placed in Honour , Dignity and Power above all the Inhabitants of Heaven , he only excepted who puts all things under him . And so we have finished the Exposition of these words , with the vindication of the proper meaning of them . Two ends there are why the Apostle gives us such a Description of the High Priest that became us , or which we stood in need of . 1. To manifest that the Levitical Priests were no way qualifyed for this Office , no way meet or able to bring us unto God. Something they did represent , but nothing of themselves they did effect . They all of them came short in every Qualification which was necessary unto this end . They were all sinners , and living and dying on the Earth , they never attained unto that condition of Glory and Dignity which were necessary unto the full and final discharge of that Office. So he declares his mind to have been expresly in the next verses . 2. To encourage the Faith of Believers , by evidencing unto them , that whatever was needful in an high Priest , to bring them to God , and to save them to the utmost , was found in all Perfection in Christ Jesus . And we may observe , that , 1. Although these Properties of our High Priest are principally to be considered as rendring him meet to be our High Priest , yet are they also to be considered as an Exemplar and Idea of that Holiness , and Innocency which we ought to be conformable unto . If we will give up our selves to the conduct of this High Priest , if by him alone we design to approach unto God ; conformity unto him in Holiness of nature and Life according unto our Measure is indispensably required of us . None can more dishonour the Lord Christ , nor more pernitiously deceive and betray their own Souls , than by professing him to be their Priest , with their Trust thereby to be saved by him , and yet not endeavour to be holy , harmless , undefiled , separate from sinners , like unto him . 2. Seeing all these Properties were required unto Christ and in him , that he might be our High Priest ; he was all that he is here said to be for us , and for our sakes ; and benefit from them doth redound unto us . For seeing he was a Priest for us , all that he was that he might be a Priest , was for us also . Such an High Priest became us , and such an High Priest we have . 3. The infinite Grace and Wisdom of God are always to be admired by us in providing such an High Priest as was every way meet for us , with respect unto the Great End of his Office , namely , the bringing of us unto himself . 4. The Dignity , Duty , and Safety of the Gospel Church depend solely on the Nature , Qualifications , and the Exaltation of our High Priest. Or Our High Priest every way answering the Mind , the Holiness and Wisdom of God , as also all our want , and necessities , our whole state and Condition , the work of our Salvation is absolutely secured in his hand . The great Design of the Gospel is to satisfie Believers herein . And God would have it so , that he might provide not only for our future Salvation , but for our present consolation also . 5. If such an High Priest became us , was needful unto us , for the establishment of the New Covenant and the Communication of the Grace thereof unto the Church , then all Persons , Christ alone excepted , are absolutely excluded from all Interest in this Priesthood . He that takes upon himself to be a Priest undere the Gospel , must be Holy , Harmless , Undefiled , separate from Sinners , that is , absolutely so ; or he is an Impostor , who endeavours to deceive the souls of men . 6. If therefore we consider aright what it is that we stand in need of , and what God hath provided for us , that we may be brought unto him in his Glory , we shall find it our wisdom to forego all other Expectations , and to betake our selves unto Christ alone . VER . XXVII . XXVIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words used in this context have been opened in several places before . And in one thing only is there any material Difference among the Translators of them . And this is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Syriack reads them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rendring the Article in the masculine Gender , who was after the Law ; and so doth the Vulgar Latine also , qui post legem est , referring unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antecedent , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by supra legem , above the Law. But others think and that rightly , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative case , is never to be rendred by supra , or above . Who needeth not dayly , as those High Priests , to offer up Sacrifices , first for their own sins , and then for the Peoples , for this he did once , when he offered up himself . For the Law maketh men High Priests which have Infirmity , but the word of the Oath , which was since the Law , the Son who is perfected for evermore . As these verses contain other instances of the Preeminence of our High Priest above those of the order of Aaron : so all those mentioned in the former of them , do depend directly on , and flow from the qualifications and endowments of his Person expressed in that foregoing . For whereas he is such an one as is there described , Holy , Harmless , Undefiled , Separate from sinners , and made higher than the Heavens , for such an one alone became us , he was above and freed from all those things and services which the Levitical Priests were obliged unto , for want of these Qualifications . For all the things asscribed ver . 27. unto them and denied concerning him , were all effects of the weaknesse and imperfection of their Persons and their services , which he as unto his Person was absolutely exempt and free from , so that he had no need to do as they did . And this being declared , the whole matter , with the fundamental Reason of all the differences insisted on , is summarily expressed , ver . 28. as we shall see in the Exposition of the words . VER . XXVII . VVho needeth not dayly , &c. The words are a Negation as they respect our High Priest , and include an Affirmation with respect unto the Priests of the Law , both in sundry instances . And the design of them is to exclude all those Imperfections from him , which they were subject unto . And we may observe in the words . 1. The manner of the negation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He needeth not ; it is not necessary for him . The things expressed were not such as those Priests might do , or omit as they saw occasion ; but they were necessarily obliged unto them . And the necessity the Apostle intends , was not only that which arose from Gods Institution , who appointed them to offer dayly , first for themselves and then for the People , but that also which arose from their own state and condition , and from the nature of the sacrifices that they offered . For themselves being weak , infirm , and sinful , and their offerings being only of earthly things that could never perfectly expiate sin , these things were necessary for them , and so God had ordained . Wherefore there are three Grounds or Reasons of the necessity here asscribed unto these Priests . 1. God had appointed them so to do . This comes first to view although there be another Reason even of this Appointment . And God taught hereby both them and the Church , their utter incapacity to effect the work committed unto them , at once , whereon they were to multiply their Oblations . 2. The Nature of the Offerings and Sacrifices which they offered did make the manner of it here expressed , necessary unto them . For they were such as could not attain the end of expiating sin : but only could represent that which did so ; and therefore the Repetition of them was needful , because their principal use was to be instructive only . Things that are really efficient themselves , may at once produce and perfect their effects : But those which are instructive only must be reiterated . 3. This Necessity arose from their own state before God , and the state of the People . For they themselves often sinned , and having no other to offer for them , it was necessary that they should often offer for themselves . And so it was with the People also . They sinned still , and still must be offered for . After one offering , their sins again encreased on them , and made another necessary . From all these considerations our High Priest was absolutely exempted ; and that on a twofold Account , ( 1. ) Of his Person , which being Holy , Harmless , Undefiled , and Separate from sinners , he needed not offer for himself . ( 2. ) Of his Offering , which being at once perfectly expiatory of the sins of the People , needed not to be repeated . And on these Grounds God also had appointed that he should offer himself only once for all . 2. The second thing in these words is the Declaration of them that lay under this necessity which our High Priest was not liable unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As the High Priests , that is , those High Priests of the Law concerning whom he had treated . So we well render the words , as those High Priests , in like manner as they were , or as they had need . For the Apostle with respect unto the Levitical Priesthood carrieth on the comparison between Christ and them , especially in the instance of the High Priests and the Discharge of their Office ; For they were the Head of the Priesthood , and the Glory of the Church of Israel . Howbeit all other priests employed in the holy Offerings and Sacrifices of the People , are included herein . And it is apparent that if the Priesthood of Christ doth so far excell that Office in the High Priests of the Old Testament , it must needs excell it in those of a subordinate Order or Degree . All these priests had need to offer in the manner here expressed . 3. A threefold Difference is intimated between our High Priest and them . As , 1. In the frequency of their Offerings , they were to offer dayly , which also includes the order of their Offering , first for themselves , and then for the People : Whereas he offered once only . 2. It is supposed they offered the sacrifices appointed by the Law which were of brute Creatures only , whence their insufficiency and frequent Repetition did proceed ; as declared , Chap. 10. 1 , 2 , 3. He offered himself . 3. In the cause of their offering ; they offered for their own sins , but he had none of his own to offer for . Now all the things here asscribed unto the Levitical priests , are weaknesses and imperfections in their Office. And hereby the main position of the Apostle , and which was destructive of the whole Fabrick of Mosaical worship , namely , that the Law whereby they were constituted made nothing perfect , was abundantly confirmed . For the greatest effect of that Law was the constitution of this Priesthood . And what perfection can be expected by such a Priesthood where the Priests were obliged continually to offer for their own sins ? No sooner was one offering past , but they were providing matter , making another necessary . And so it was with respect unto the sins of the People . And what perfection could be comprized in an everlasting Rotation of sins and sacrifices ? Is it not manifest that this Priesthood and these sacrifices , could never of themselves expiate sin , nor make perfect them that came to God by them ? Their instructive use was excellent : They both directed Faith to look unto the great future Priest and Sacrifice , and established it , in that they were Pledges given of God in Assurance thereof . The eye of them all was a continual guidance unto the Church , to look unto him who alone was to make Attonement for sin , and bring in Everlasting Righteousness . Howbeit they were of that nature , and were so ordained of God , that they should never give perfect ease and Peace unto them that were exercised in them . Some relief they found in them , but compleat Peace they did not afford . Nor can any thing do so , that is often to be repeated . The frequent Repetitions of the sacrifices of the masse in the Church of Rome , doth sufficiently manifest that there is no solid abiding Peace with God in that Church . For this is not to be attained by any thing that must be frequently repeated . So our Apostle affirms expresly , that if the Sacrifices of the Law could have made perfect them that came to God by them , or given them perfect Peace with God , they would have ceased to have been offered . And so it would be with the sacrifice of the Masse . Only by the one offering of Christ , they are perfected as to Peace with God , for whom he offered . And it gave great evidence unto their instructive efficacy , that in themselves they were so weak , so imperfect , and ineffectual . It was therefore unbelief heightned unto Obstinacy , which caused the Hebrews to refuse this High Priest and Sacrifice when exhibited of God , whereas before they could never attain unto Peace firm and stable . But Love of carnal Worship , and adherence unto self Righteousnesse , are inseparable companions . Obs. God requireth our Faith and Obedience in and unto nothing , but what is as absolutly needful for us , so highly reasonable unto the minds of them that are enlightned . Such was this Priesthood of Christ , now proposed unto the Faith of the Church , in comparison of what was before enjoyed . 4. There is in the words the Time and Season of the performance of what is here asscribed unto these High Priests , as necessary for them . They were to do it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dayly : that is , so often as occasion required according unto the Law. For there is no Reason to confine the Apostles intention unto the annual expiatory sacrifice only ; as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 10. 1. Dayly as much as Yearly . It is true that in that sacrifice the High Priest offered first for his own sins , and then for the sins of the People . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth not expresse that order , as we shall see . Nor is it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dayly sacrifice alone that is intended ; though that be included also . For that juge sacrificium had respect unto the sins of the whole Church both Priests and People . As we are obliged to pray for the pardon of sin every day , by vertue of that sacrifice which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , new and living in its efficacy continually , and as occasion did require . And so there was an Obligation on the Priest to offer for himself a sin-offering , as often as he sinned according to the sins of the People , Levit. 4. 3. If the Priest that is anointed ( that is , the High Priest ) do sin according unto the sin of the People , then let him bring for his sin which he hath sinned , a young bullock without blemish , unto the Lord for a sin offering . And unto this institution the Apostle here hath respect . 5. What they were thus obliged unto , is declared ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to offer sacrifices for sins . All Propitiatory and expiatory sacrifices are intended . But possibly a principal regard is had unto the great Anniversary sacrifice in the feast of Expiation , Levit. 16. For although the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices in the plural number , and that was but one ; yet because of the Repetition of it , it being offered year by year continually , as he speaks , Chap. 10. 1. it may be signifyed hereby . And those sacrifices were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in answer unto them our Lord Jesus Christ offered himself a sacrifice for sin . And this is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin only , without the mention of sacrifice . Rom. 8. 3 For because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both the sin and the sacrifice for it , as the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in one conjugation to sin , and in another to expiate sin , the sacrifices it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For sin . 6. The order of these sacrifices is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; first and then . First for his own sins , and then for those of the People . Either the whole Discharge of the office of the High Priests may be intended in this order , or that which was peculiar unto the Feast of Expiation . For he was in general to take care in the first place about offering for his own sins according to the Law , Levit. 4 For if that were not done in due order , if their own legal Guilt were not expiated in its proper season according to the Law , they were no way meet to offer for the sins of the Congregation ; yea , they exposed themselves unto the penalty of Excision . And this order was necessary seeing the Law appointed men to be Priests who had infirmities of their own , as is expressed in the next verse . Or the order intended may respect in an especial manner the form and process prescribed in the solemn Anniversary sacrifice at the least of Expiation . Levit. 16. First he was to offer a Sin-offering for himself and his house , and then for the People , both on the same day . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for his own sins : And this upon a double Account . First , because he was really a sinner as the rest of the People were . If he do sin according to the sin of the People , Levit. 4. 3. Secondly , That upon the expiation of his own sins in the first place , he might be the more meet to represent him who had no sin . And therefore he was not to offer for himself in the offering that he made for the People , but stood therein as a sinless Person , as our High Priest was really to be . 2. For the sins of the People ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , for the whole congregation of Israel ; according to the Law ; Levit. 16. 21. This was the Duty , the order and method of the High Priests of old in their offerings and sacred services . This their weaknesses , Infirmities and Sins , as also the Sacrifices which they offered , did require . All that could be learned from it was , that some more excellent Priest and Sacrifice was to be introduced . For no Perfection , no Consummation in divine Favour , no settled Peace of Conscience could in this way be obtained ; all things openly declared that so they could not be . And hence have we an Evidence of what is affirmed , Joh. 1. 17. The Law was given by Moses , but Grace and Truth came by Jesus Christ. And the Priviledge or Advancement of the Church in its Deliverance from those various multiplyed obscure means of Instruction , into the glorious light of the way and causes of our Adoption , Justification and Salvation , is inexpressibly great and full of Grace . No longer are we now obliged unto a rigid observance of those things which did not effect what they did represent . An encrease in thankfulness , fruitfulness and holiness , cannot but be expected from us . These are the things that are here denied of our High Priest : He had no need to offer Sacrifice in this way , order , and method . The offering of Sacrifice is not denied , that is , Sacrifice for the sins of the People ; yea , it is positively asserted in the next words ; but that he offered dayly , many sacrifices , or any for himself , or had need so to do , this is denied by the Apostle . That alone which he did , is asserted in the remaining words of the verse ; For this he did once when he offered himself . And two things are in the words ; ( 1 ) What he did in general ; ( 2 ) In particular , how he did it . For the first , it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This he did ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refers only unto one clause of the Antecedent , namely , offering for the sins of the People . This he did once , when he offered himself ; for himself he did not offer . But contrary unto the sense of the whole Church of God , contrary to the Analogie of Faith , and with no small Danger in the expression , Socinus first affirmed that the Lord Christ offered also for himself or his own sins . And he is followed herein by those of his own Sect , as Schlinctingius on this Place , and so he is also by Grotius and Hammond , which is the Chanel whereby many of his Notions and Conceptions are derived unto us . It is true , that both he and they do acknowledge , that the Lord Christ had no sins of his own properly so called ; that is , Transgressions of the Law ; but his Infirmities , say some of them , whereby he was exposed unto Death , his sufferings , say others , are called his sins . But nothing can be more abhorrent from Truth and Piety than this Assertion . For , 1. If this be so , then the Apostle expresly in terms affirms that Christ offered for his own sins , and that distinctly from the sins of the People . And from this Blasphemy we are left to relieve our selves by an Interpretation that the Scripture no where gives countenance unto ; namely , that by sins , infirmities or miseries are intended . It is true that Infirmity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth sometimes signify sin , or obnoxiousness unto sin , but sin doth no where signify natural infirmities but moral evils always . It is true Christ was made sin , but where it is said so , it is also added , that it was for us ; and to take off all Apprehensions of any thing in him that might be so called , that he knew no sin . He was made sin for us , when he offered for the sins of the People . And other distinct offering for himself he offered none . And therefore in sundry places where mention is made of his offering himself , it is still observed , that he did no sin , but was as a Lamb without spot and without blemish . Let therefore men put what Interpretation they please on their own words ( for they are not the words of the Apostle that Christ offered himself for his own sins ) the language is and must be offensive unto every Holy Heart , and hath an open appearance of express contradiction unto many other Testimonies of the Scripture . 2 The sole Reason pretended to give countenance unto this absurd Assertion is , that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This , must answer to the whole preceding proposition which is its Antecedent . Now therein is mention of the Priests offering first for their own sins , then for the sins of the People , and this it is said Christ did , that is , he offered first for his own sins , and then for the People . But to answer the whole Antecedent in both parts of it , it is indispensably necessary that he must , as they did , offer two distinct offerings , one , namely the First , for himself , and the other , or then , for the People . For so did they , so were they obliged to do by the Law , and other offerings for themselves and the People in any other order or method there never was nor could be . But this is expresly contradictory unto what is here affirmed of the Lord Christ and his offering ; namely , that he offered himself once only , and if but once , he could not offer first for himself , then for the People ; Nor at all for himself and them in the same offering , which the High Priests themselves could not do . 3. This Insinuation not only enervates , but is contradictory unto the principal Design of the Apostle in the verse foregoing and in that which follows . For , ver . 26. He , on purpose describes our High Priest by such Properties and Qualifications as might evidence him to have no need to offer for his own sins , as those other Priests had . For from this consideration that he was holy , harmless , undefiled , separate from sinners , the Apostle makes this Inference , that he needed not to offer for himself as those High Priests did . But according unto this interpretation , no such thing ensues thereon ; but notwithstanding all those Qualifications he had need to offer for his own sins . And , ver . 28. the Difference he puts between him and them is this , that they were men Subject to infirmities , but he is the Son consecrated for ever ; which apparently exempts him from any necessity of offering for himself . For as is apparent from the Antithesis , he was not subject unto any of those infirmities which made it necessary unto them , to offer for themselves . Wherefore the whole design of the Apostle in these verses is utterly perverted and overthrown by this Interpretation . 4. When those priests offered for their own sins , their sins were of the same nature with the sins of the People . If the Priest that is anointed , shall sin after the manner of the People , Levit. 4. 3. If therefore this be to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this he did when he offered for his own sins and of the People , sins being only expressed in the first place and understood in the later , sins properly so called must be intended , which is the height of Blasphemy . 5. If the Lord Christ offered for himself or his own Infirmities , then those Infirmities were such as were Obstructions and hinderances unto his offering for others ; for that is the only Reason why he should offer for their removal or taking away . But this is so far otherwise as that indeed he was obnoxious unto no Infirmity , but what was necessary that he might be a meet High Priest and Sacrifice for us . For so was every thing that is inseparable from humane nature ; which is utterly destructive of this Figment . 6. This Imagination will admit of no tolerable sense in its Exposition or Application . For how can we conceive that the Lord Christ offered for his own infirmities , that is , his sorrows , sufferings , and obnoxiousness unto death ? It must be by his sufferings and death ; for in and by them he offered himself unto God. But this is absurd and foolish : By his suffering he offered for his sufferings . What he offered for , he took away , as he did the sins of the People . But his own sorrows and sufferings he took not away , but underwent them all . 7. It is contradictory unto the principal Maxim of the Socinians with respect unto the Priesthood of Christ. For they maintain , that his one perfect offering or Expiatory Sacrifice was in Heaven only , and not on the earth . But he could not at his Appearance in the Holy place offer for his own infirmities and miseries , for they were all past and finished , himself being exalted in Immortality and Glory . These things are sufficient to repress the vanity of this Figment . But because there is no small danger in the proposal that hath been made of it , I shall briefly examine what Reasons its Authors and Promoters do produce to give countenance unto it . Thus proceeds and argues Crellius or Schlictingius on the place . Peccata preprie dicta , id est , divinar am legnm transgressiones , cum in Christo locum non habeant ullum , ( 1 ) Necesse est ut in voce peccatorum sit improprietas , significenturque Christi infirmitates & perpessiones , ( 2 ) Qua de re jam egimus . cap. 5. ver . 2. 3. ( 3 ) Sic vidimus istarum infirmitatum & perpessionum contraria , Sanctitatis & innocentiae nomine paulo ante versu superiore describi ; qui duo versiculi mutuo se illustrant : ( seipsum offerens . ) ( 4 ) Docet quando Christus pro se obtulerit , preces nimirum & supplicationes ut cap. 5. ver . 7. vidimus : tunc nempe cum in eo esset , ut seipsum deo offerret , cum sese ad oblationem sui ipsius accingeret , hoc est , cum tanquam victima mactaretur . ( 5 ) Oblatio enim Christi sic hoc loco extendenda est ut mortem ipsius tanquam necessarium antecedens , & quoddam veluti initium complectatur . ( 6 ) Cum vero hic versiculus ex superiori commate pendeat & inferatur , vel hinc apparet , non agi isthic de moribus , sed de natura , deque felici statu ac conditione nostri Pontificis . Nec enim ideo Christus opus non habet amplius pro se offerre , quod Sanctus sit & inculpatus , ratione morum seu actionum suarum , cum semper talis fuerit ; sed quod in perpetunm ab omnibus malis & afflictionibus sit liberatus . I have transcribed his words at large , because what is offered by others unto the same Purpose , is all included in them . But the whole of it will be easily removed . For , 1. The Impropriety of speech pretended , that sins should be put for Infirmities , is that which the use of the Scripture will give no countenance unto . It is only feigned by these men at their pleasure . Let them , if they can , produce any one place , where by sins not moral evils , but natural infirmities are intended . But by feigning Improprieties of speech at our pleasure we may wrest and pervert the Scripture , even also as we please . 2. Of the Infirmities of the Humane Nature of Christ , which were necessary that he might be a Sacrifice , and usefull unto his being a Priest , we have also treated in the place quoted ; chap. 5. 2 , 3. Whereunto the Reader is referred . 3. Not the contrary unto these Infirmities , but the contrary unto sin Original and Actual , is intended by Holiness and Innocency in the verse foregoing , as hath been proved in the Exposition of that verse , whereunto the Reader is referred . 4. The Lord Christ offered up prayers and supplications unto God , when he offered himself : not to expiate his own infirmities by his offering , but that he might be carried through and supported in his Oblation which he offered for the sins of the People ; and had success therein . See the exposition on chap. 5. 7. 5. He is more kind than ordinary in extending the Oblation of Christ unto his death also . But he recalls his grant , affirming that he did only prepare himself for his offering thereby . And this also casts his whole Exposition into much confusion . Christ offered himself once , saith the Apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once , and at one time . This I suppose is agreed . Then he offered for himself and his own sins , or not at all . For he offered but once , and at one time ; Where then did he thus offer himself and when ? In Heaven upon his Ascension , say the Socinians with one accord . Where then and when did he offer for himself ? On the earth . Then he offered himself twice ? No , by no means , he offered not himself on the Earth ; how then did he offer for himself on the earth ? He did not indeed offer himself on the Earth , but he prepared himself for his offering on the Earth , and therein he offered for himself ; that is , he did , and he did not offer himself upon the earth . For they cannot evade by saying that he did it when he offered up prayers on the Earth : For the Apostle says expresly in this place , that what he did , he did it when he offered himself . And it must be by such an offering as answered the offering of the high Priest for himself , which was bloody . 6. The close of his Discourse , whereby he would prove the Truth of his Exposition of the verse foregoing from his Interpretation of this , is absurd ; as that which would give countenance , unto an evident falsehood , from what is more evidently so . Grotius adds little unto what Schlictingius offers in this case . Only he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for those griefs which are commonly the punishment of sin ; Rom. 6. 10. But it is a mistake : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that place , signifies nothing but the Guilt of Sin , which Christ died to expiate and take away . He died once for sin , that is , he suffered once for sin . He says moreover , that profluvium mulierum is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 12. 8. 15. 13. as also is the leprosie ; chap. 14. 13. But herein also he is mistaken ; both the one and the other subject unto those defiling Distempers , were appointed to offer a sin-offering for those sins , which those Defilements were tokens of , and the sin of Nature which they proceed from . Again he says , that Christ in his offering was freed from those infirmities and miseries , per mortem acceleratam . But his death was not hasted one moment until all was finished ; nor did he offer for the hastening of his Death . And his ensuing words are most ambiguous ; Christ offered , pro doloribus istis qui solent peccatorum poenae esse , & quos Christus occasione etiam peccatorum humani generis toleravit . If the sorrows intended were not true punishments of sin , they could not be offered for . And what sorrows Christ underwent so far as they were penal , he offered for them when he offered for the sins of the People , and not otherwise . But those which are called his own sins , must be every way distinct from the sins of the People , and have no Relation unto them ; as the sins of the High Priests of old had not . Wherefore if by the occasion of the sins of men , he intend , that his Sufferings and Griefs were for the sins of men , then he offered for them when he offered for the sins of the People , when he bare our sins and sorrows , and had no need to offer distinctly for them as his own . And if it were a sorrow that was not for sin , it cannot be called Sin. Christs sufferings on the occasion of the sins of mankind , is well understood by those who are any way skilled in the Socinian Mysteries . Hammond says the same . He both ( saith he ) offered for himself , that is , made expiation as it were ( not to deliver himself from sin , for he was never guilty of any ) but from the infirmities assumed by him , but especially from death it self ; and so is now never likely to dye , and to determine his Melchisedecian Priesthood . Ans. ( 1 ) To make expiation as it were from the infirmities assumed by him , or to be delivered from them , is hard to be understood . ( 2 ) Much more is it , how by death wherein he offered himself , he should make expiation to be delivered from death it self . ( 3 ) And it is as hard to say , that Christ offered for himself once by death , that he might dye no more ; seeing it is appointed unto all men only once to dye . I have digressed thus far to crush this novel Invention , which as it is untrue and alien from the sense of the Apostle , so it hath in the expression of it an ungrateful sound of Impiety . But I expect not so much Sobriety , as that considering the means of its conveyance unto the minds of men at present , it should not be vented again , until what hath been here pleaded in its confutation be answered . At present I shall proceed with the Exposition of the remainder of the words . How , and what Christ offered for the sins of the People is declared in the words remaining . 1. For the way or manner of it . He did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Once only . This is directly opposed unto the frequency of the legal Sacrifices repeated daily as there was occasion . Those High Priests offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily , on all occasions ; He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Once only . And I cannot but observe by the way that this Assertion of the Apostle is no less absolutely exclusive of the Missatical Sacrifices of the Priests of the Roman Church , than it is of the Levitical Sacrifices of the High Priest of the Church of the Jews . Their Expositors on this place do generally affirm in plea for their Church , that they offer it not to make expiation of sins , but only to represent and make application of the one Sacrifice of Christ on the Cross. But in their Mass it self they speak otherwise , and expresly offer it to God a Sacrifice for the sins of the living and the dead . Neither yet do we enquire unto what End they do what they do : and this is all they say , that they offer the same sacrifice that Christ did , that is , himself . And this they do a thousand times more frequently , than the Expiatory Sacrifices were among the Jews . Neither were their Sacrifices offered properly by Gods Appointment to make Attonement for Sin by their own vertue and Efficacy ; but only to be a Representation and Application of the Sacrifice of Christ to come . Whatever ends they therefore fancy unto themselves , by pretending to offer the same sacrifice that Christ did , they contradict the words of the Apostle , and wholly evert the force of his Argument . For if the same sacrifice which the Lord Christ offered be often offered and had need so to be , the whole Argument to prove the excellency of his Priesthood in that he offered himself but once , above them who often offered the same sacrifices , falls to the ground . And hence also the Foundation of this fiction is rased . For it is , that the Lord Christ offered himself at the supper the night before he was hetraied , as the Trent Council affirms , Sess. 22. Cap. 1. For if he did so , he offered himself more than once , twice at least ; which being a matter of Fact , is to give the Apostle the lye . What he offered is expressed in the last place , and therein the Reason is contained why he offered but once , and needed not to do so daily , as those Priests did . And this is taken from the excellency of his offering , he offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , himself . And this gives the highest preference of the Priesthood of Christ above that of Levi. For , ( 1. ) Those Priests had nothing of their own to offer , but must be furnished with offerings from among the other Creatures . ( 2. ) Though they had the best from them , the blood and fat , yet it was but the blood of Calves , and Sheep , and Goats . And what can this do for the real Expiating of the sins of our souls ? See Micah 6. 6 , 7 , 8. Wherefore when at any time the People were brought under any serious conviction of sin , they could not but apprehend , that none of these sacrifices , however multiplyed , could deliver them from their Guilt . But the Lord Christ had something of his own to offer , that which was originally and absolutely his own , not borrowed or taken from any thing among the Creatures . And this was himself , a sacrifice able to make Attonement for all the sins of Mankind . And from the words thus expounded we may observe , 1. That no sinful man was meet to offer the great Expiatory sacrifice for the Church ; much less is any sinful man fit to offer Christ himself . As the first part of this Assertion declares the insufficiency of the Priests of the Church of the Jews , so doth the latter the vain pretence of the Priests of the Church of Rome . The former the Apostle proves and confirms expresly . For no other high Priest but such a one as was in himself perfectly sinless , did become us , or our state and condition . He that was otherwise could neither have any thing of his own to offer , and must in the first place offer for himself , and this he must be doing day by day . And the latter on many accounts is a vile presumptuous Imagination . For a poor sinful worm of the Earth , to interpose himself between God and Christ , and offer the one in sacrifice unto the other , what an issue is it of Pride and Folly ? 2. The Excellency of Christs Person and Priesthood freed him in his offering from many things that the Levitical Priesthood was obliged unto . And the due Apprehension hereof is a great guide unto us in the consideration of those Types . For many things we shall meet withal which we cannot see how they had a particular Accomplishment in Christ , nor find out what they did prefigure . But all of them were such that their own infirm state and condition did require . Such was their outward Call and Consecration which they had by the Law , in the sacrifice of beasts , with certain washings and unctions , their sacrificing often , and for themselves , their Succession one to another , their Purifications or legal Pollutions . These and sundry things of like nature were made necessary unto them from their own sins and infirmities , and so had no particular Accomplishment in Christ. However in general all the Ordinances and Institutions about them all , taught the Church thus much , that nothing of that was to be found in the true high Priest wherein they were defective . 3. No Sacrifice could bring us unto God and save the Church to the utmost , but that wherein the Son of God himself was both Priest and Offering . Such an High Priest became us who offered himself once for all . And we may consider , ( 1. ) That this was one of the greatest effects of infinite divine Wisdom and Grace . His Incarnation wherein he had a body prepared for him for this purpose , his call to his Office by the Oath of the Father and Unction of the Spirit , his sanctifying himself to be a sacrifice , and his offering up himself through the eternal Spirit unto God , are all full of Mysterious Wisdom and Grace . All these wonders of wisdom and love , were necessary unto this great End of bringing us unto God. ( 2. ) Every part of this Transaction , all that belongs unto this sacrifice , is filled up with Perfection , that no more could be required on the part of God , nor is any thing wanting to give countenance unto our unbelief . The Person of the Priest and the Offering it self are both the same , both the Son of God. One view of the Glory of this Mystery , how satisfactory is it unto the souls of Believers ? ( 3. ) A distinct consideration of the Person of the Priest and of his sacrifice will evidence this Truth unto the Faith of Believers . What could not this Priest prevail for in his Interposition on our behalf ? Must he not needs be absolutely prevalent in all he ayms at ? Were our cause intrusted in any other hand ; what security could we have that it should not miscarry ? And what could not this offering make Attonement for ? What sin , or whose sins could it not expiate ? Behold the Lamb of God that takes away the sins of the World. 4. It was burdensom and heavy work to attain relief against sin and settled Peace of Conscience under the old Priesthood , attended with so many weaknesses and infirmities . Herein lyes the greatest part of that Yoke which the Apostle Peter affirms that neither they nor their Fathers were able to bear , Act. 15. 10. Which the Lord Christ gives us deliverance from , Math. 11. 27 , 28 , 29 , 30. VER . XXVIII . For the Law maketh men High Priests which have Infirmity ; but the Word of the Oath which was since the Law , maketh the Son , who is consecrated for evermore . The Apostle in this verse summeth up the whole of his precedent Discourse , so as to evidence the true and proper Foundation , which all along he hath built and proceeded on . ( 1. ) One Principle there was agreed upon between him and the Hebrews who adhered unto Mosaical Institutions ; and this was , that an High Priest over the Church there must be ; and without such an one there is no approach unto God. So it was under the Law , and if the same order be not continued , the Church must needs fall under a great disadvantage . To lose the High Priest out of our Religion , is to lose the Sun out of the firmament of the Church . This was a common Principle agreed on between them , whereon the Apostle doth proceed . ( 2. ) He Grants unto them that the High Priests who officiated in the Tabernacle and the Temple were called and appointed by God unto their Office , in the Law. ( 3. ) Hereon ensued the main Difference between him and them . They were perswaded and hoped that these Priests should continue for ever in the Church without change or Alteration . He contends that there was a time designed wherein they were to be removed , and a Priest of another order to be introduced in their room ; which would be so far from being any disadvantage unto the Church , as that the whole safety , glory , and blessedness thereof did depend thereon . And this he proves by many cogent and irrefragable Arguments unto them . As , 1. That before the erection of the Levitical Priesthood by the Law , there was another priest of the High God , who was far greater and more excellent than those Priests , yea , than Abraham himself from whom they derived all their Priviledges . 2. Because after the giving of the Law and the setting up of the Levitical Priesthood thereby , God again promiseth to raise up another Priest , in another kind , after another order , after the manner of him who was called unto that office long before the giving of the Law. Wherefore he was prefigured before the Law , and promised after the Law , so that his Introduction could not be prejudiced by the Law. 3. That this High Priest thus promised , neither was to be nor could be , of the same stock , Nature , or Order with the Levitical priests , but one that was not only distinct from them , but really inconsistent with them . He manifests that there was no possibility they should be priests together , or that the Church should be under the conduct of them both . 4. Whereas hereon it may be said , who knows whether this change and Alteration will be to the Advantage of the Church or no , whether it were not better to adhere unto these priests which we have already , than relinquishing them and all Benefits by them , to betake our selves unto this new High Priest ; the Apostle in answer unto this possible Objection , declares in sundry instances the excellency of this other Priest above them . And not only so , but he proves undeniably that by all which those other Priests did perform in divine service , and by all that the Law could effect , whereby they were constituted and made Priests , there was no Access unto God , no Perfection , nor Consummation in peace of Conscience to be obtained . For there were so many defects and weaknesses that accompanied them and their services , as rendred them wholly unable to attain those great Ends. On the other hand he manifesteth and proveth that by this one single High Priest now introduced , and his one sacrifice offered once for all , by reason of the perfection of the one and the other , all those blessed Ends were compleatly accomplished . This being the Design of the Apostles Discourse in this Chapter , he giveth us a summary of the whole , and of the principal Grounds which he proceeds upon , with wonderful Brevity in this last verse . For upon an acknowledgement of the different Principles mentioned , he shews us in an elegant Antithesis , 1. The different means of the constitution of these different Priests ; on the one hand , the Law ; and on the other , the Word of the Oath . 2. The different times of their constitution ; the one in the giving of the Law ; the other after the Law. 3. The difference of their Persons ; those of the first sort were Men , and no more ; the other was the Son. 4. The Difference in their state and condition ; the former had infirmities , the later is consecrated for ever . 5. This also is included in the words , that those of the first sort were many , men that had infirmities ; he of the later was one only . And in these things , as we shall briefly see , be the springs of all the Arguments which the Apostle hath used in this case , and a plain Representation is given us of the Truth he contended for . 1. The first Difference is in the constituting Principles of these distinct Offices : That on the part of the Levitical Priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law , that is , the ceremonial Law , as we call it ; the Law given in Horeb , concerning Religious Rites , the way and manner of the Solemn worship of God in the Tabernacle . It was not the Moral Law , not immediatly the commands of the Decalogue , but the especial Law of divine Service and Worship that is intended . And what doth the Law do ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It appointeth . It did so Morally , God appointed them in and by the Law. And he speaks in the Present Tense . So long as the Law continueth in force and Efficacy it appointeth such Priests . None other are to be looked for in , or expected from the Law. Now a Moral Rule or Institution is sufficient to convey power and Authority of office unto men . So is it under the New Testament . It is the Gospel that makes Ministers , and not the People or any others , who have no power but only to act in Obedience unto the Laws thereof . Hereby those other Priests came so to be . Hereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of the Oath , as the constituting cause of this new Priest and Priesthood . Thus much it had in common with the other way . It was a word as that was also . The Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The word spoken by Angels . chap. 2. 2. The word of God , though spoken by them . And a word in this sense is either a meer word of command , or a word of Promise ; either of which is sufficient to constitute an office , being Declarations of the Authority of God himself . By this Word was both the Office of the Priesthood of Christ consecrated , and himself called to be a Priest. See the Exposition on chap. 5. ver . 5 , 6. But herein especially did this Word excel the Word of the Law , in that it was confirmed by the Oath of God. It was the Word , the Will , the Promise of God declared in and by his Oath . And herein hath it many Advantages above the Law , which was not so . As , 1. An high federal Solemnity . Things confirmed by an Oath are peculiarly Sacred ; and are distinguished from all things that are not so ; And therefore the Interposition of an Oath was originally ( it may be , solely ) used in the confirmation of Covenants about things of moment , and wherein several Parties were highly concerned . 2. An Oath declares the immutability of that Counsel whence the matter sworn unto doth proceed . In the giving of the Law , God declared his will , so far as to what he would have the People at present obliged unto . But he did not by any means declare that he had in his unchangeable counsel determined , that the kind of worship , and state of the Church then erected , should continue for ever . Yea , he did many ways intimate that he did reserve unto himself the power of altering the whole . But now the Immutability of Gods Counsel is declared by his Oath . What was this Oath of God , and how the Lord Christ was made a Priest thereby , hath been before at large declared . The Apostle takes notice of it here only as it was given out in prophecy by David which was but a Solemn Declaration of the Eternal compact between the Father and the Son. 2. The Difference of the Time wherein these Priesthoods were ordained , is included on the one hand and expressed on the other . For the former , it was when the Law was given , whereby they were made Priests : the latter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the Law , or the giving of it . This , I confess , doth not appear at first view to be to the advantage of the Apostles Design , namely , that this Oath was after the Law. For in another place he expresly argues on the other hand , that what is first in such cases hath the Preeminence ; and cannot be disanulled by what doth ensue . Gal. 3. 17. And this I say , that the Covenant that was confirmed before of God in Christ , the Law which was four hundred and thirty years after cannot disanul , that it should make the Promise of none effect . May it not be as well said that this Oath , which was declared about four hundred years after the giving of the Law , could not disanul it , or make it of none effect ? The Objection being not without its difficulty , I shall spend a little time in the full solution of it . I answer therefore , That what followeth after cannot Disanul what went before , 1. If that which is afterwards introduced be consistent with what was before established . For in that case there is no intimation of the Pleasure of God that it should be disanulled . He may add what he will , unto what is already ordained , so it be consistent with it , without prejudicing the first Institution . 2. Especially it cannot do so , if it be inferior unto that which went before , either in Dignity or use and benefit , and so be made subservient unto it . 3. And it must be invalid unto any such Purpose , if it had no other antecedent foundation , that did indeed precede the former Grant : for if it have so , it may rationally be supposed to be farther declared on purpose to supersede it . Now thus it was with the Law in respect unto the Promise , which ( as the Apostle proves ) going before it , could not be disanulled by it . For , 1. The Law as it was then ordained of God , was consistent with the Promise ; Yea , and given in the pursuit of it ; so as that there was no need that any should forsake the Promise to comply with the Will of God in giving the Law. 2. The Law as it was inferior in Dignity and Use unto the Promise , so it was made subordinate and subservient unto it . For the man end of giving the Law , was to guide and direct the Church unto the right use and benefit of the Promise . 3. The Promise had an absolute priority above the Law. There was no Ground or Foundation laid for the Law , no intimation of its future introduction , before the giving of the Promise : And therefore the Promise could not be disannulled by it . But in the present case all things are otherwise . For , 1. The Priesthood confirmed by an Oath , and introduced after the Law , was utterly inconsistent with the Law and the Priesthood thereof . This the Apostle hath fully proved before . Wherefore of necessity either the Law and the Priesthood of it must be disannulled , or the Oath of God must be of none effect ; For what he had sworn unto was inconsistent with the continuance of what was before appointed for a time . 2. This new Priesthood could no way be made subordinate or subservient unto the other , so as to leave it a place in the Church . But as it was eminently above it in Dignity and Benefit ; so the use of the other was only to be an Introduction unto it , and therefore must cease thereon . 3. This Priesthood had its Reasons , Grounds , Foundation and Representation long before the giving of the Law. For besides that it had a virtual constitution in the first Promise 2000 years before the giving of the Law , it had also a Typical Representation before it in the Priesthood of Melchisedek ; and it received only a Declaration and Confirmation in the Account given of the Oath of God after the Law. Wherefore the direct contrary is here the matter in hand , unto what is spoken unto in that other Argument of the Apostle . And therein the first thing , namely , the Promise was confirmed by an Oath , the latter was not . But here the latter which was after the Law , was confirmed by the Oath of God , which the Law was not . And hereon its being after the Law is a sufficient Evidence of its preeminence above the Law , and all the Institutions of it . For hereby was that introduced which was to supply all the defects and weaknesses of the Law and its Priesthood , and so to disanul them and take them out of the way . 3. The third Difference is , that the Law made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Men to be High Priests ; that is , those who were meer men and no more . And therefore notwithstanding the Office and Dignity which they were called and exalted unto , they were all but servants in the House of God , nor could they be any other as the Apostle proves , Chap. 3. 5. In opposition hereunto , the Word of the Oath makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Son an High Priest ; that Son who is Lord over the whole House , and whose the House is , as he declares in the same place , ver . 5 , 6. And in this word the Apostle openeth the necessity and Dignity of the Priesthood of the New Testament . For it consists in the Dignity of the Person designed unto that Office. This was no other , nor could be other , but the Son , the Eternal Son of God. Filium , nempe Dei , non hominem caeteris parem , nascendi sorte , saith Grotius ; as though Christ were here called the Son , that is the Son of God , because he was differenced from other Men , in the way and manner of his birth , being born of a Virgin. But this is not the true and formal Reason of this Denomination . Christ is the Son of God by Eternal Generation , and thereon alone doth his Sonship depend . But many ways there were , whereby he was manifested so to be , especially by his miraculous Conception and Nativity , and by his Resurrection from the Dead . Hence with respect unto them he is sometimes called the Son of God ; not that he became so thereby , but was only declared so to be . This therefore the Apostle resolves the force of his Argument into , namely , the Dignity of the Person of our High Priest , he was the Son of God ; for hereon the whole excellency and efficacy of his Priesthood doth depend . 4. It is added in the last place that the Law made men Priests , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that had infirmity : subject to infirmities . And these were of two sorts , Moral and Natural ; neither could they be freed from either of them during the whole time of their Priesthood . The first were their Sins , hence they were obliged continually to offer sacrifice for their own sins , and that to the very last day of their Lives . The summe and issue of their natural weaknesse was death it self . This seized on every one of them , so as to put an Everlasting end unto their sacerdotal Administrations . But wherefore did the Law make such Priests , men , meer men , that had infirmity , subject to sin and death , so as to put an end unto their Office ? The Reason is , because it could neither find any better , nor make them any better whom it found in that condition . The Law must be content with such as were to be had , and in it self it had no power to make them better . In opposition hereunto it is said the Word of the Oath made the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consecrated for ever . What was the consecration of the Lord Christ unto his Office and wherein it did consist , I have before at large declared . That which the Apostle intends here , in an especial manner , is his absolute freedom from the infirmities which those other Priests were obnoxious unto , namely , such Infirmities in the first place as with respect whereunto , sacrifice was to be offered unto God , that is , their own sins . And the Apostle here opposing the Consecration of Christ , unto their having Infirmities , sheweth sufficiently that he intended not to insinuate that he offered for any infirmities of his own , seeing he is wholly different from them and opposed unto them who had such infirmities . And if he had offered for his own infirmities , the Apostle could not have objected it as the weaknesse of the Law ; that it made Priests which had infirmity ; for in that sense , the Word of the Oath should have done so also . But whereas his Exaltation into Heaven for the discharge of the remaining Duties of his Priesthood in his Intercession for the Church , belonged unto the perfection of his Consecration , he was therein also freed from all those natural Infirmities which were necessary unto him that he might be a sacrifice . The ensuing Observations offer themselves unto us . 1. There never was , nor never can be any more than two sorts of Priests in the Church , the one made by the Law , the other by the Oath of God. Wherefore , 2. As the bringing in of the Priesthood of Christ after the Law and the Priesthood constituted thereby , did abrogate and disanul it ; so the bringing in of another Priesthood after his , will abrogate and disanul that also . And therefore , 3. Plurality of Priests under the Gospel overthrows the whole Argument of the Apostle in this place , and if we have yet Priests that have infirmities , they are made by the Law , and not by the Gospel . 4. The summe of the Difference between the Law and the Gospel , is issued in the Difference between the Priests of the one and the other state , which is inconceivable . 5. The great Foundation of our Faith , and the hinge whereon all our consolation depends , is this , that our High Priest is the Son of God. 6. The Everlasting continuance of the Lord Christ in his Office , is secured by the Oath of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN EXPOSITION OF THE Eighth Chapter OF THE EPISTLE OF THE HEBREWS . CHAP. VIII . There are Two General Parts of this Chapter . I. A Father Explication of the Excellency of the Priesthood of Christ , or of Christ himself , as vested with that Office ; that is , both in his Personal Glory , and in the usefulness of his Office unto the Church , above those of the Order of Aaron . II. A further confirmation hereof ; wherein is introduced the consideration of the two Covenants ; the Old and the New. For unto the former was the whole Administration of the Levitical Priests confined . Of the latter Christ as our High Priest was the Mediator and Surety . And therefore the Apostle fully proves the excellency of this New Covenant above the Old , which redounds unto the Glory of its Mediator . The First part is contained in the first five verses : the latter extends from thence to the end of the Chapter . In the first Part two things are designed . ( 1. ) A Recapitulation of some things before delivered . ( 2. ) The Addition of some farther Arguments in the confirmation of the same Truth , so long before insisted on . Both of them he comprizeth in three instances of the excellency of Christ in his Priesthood or in the Discharge of his Office. 1. In his Exaltation and the Place of his present Residence : ver . 1. 2. In the Sanctuary whereof he is a Minister , and the Tabernacle wherein at present he doth administer , ver . 2. 3. In the Sacrifice he had to offer , or which he offered before his entrance into that Sanctuary , ver . 3. which he illustrates by two especial considerations , ver . 4 , 5. VER . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput ; vul . Capitulum , Summa ; Beza . Caeterum eorum quae diximus haec summa est . Moreover this is the Sum of what we speak . Summatim autem dicendo : to speak briefly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — of all these things ; the Head , Chief or Principal of all these things , vul . Super ea quae dicuntur . Rhem. the Sum concerning these things which be said . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. We have an High Priest , he who sitteth ; omitting this word , or including it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , ille . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vul . magnitudinis ; which the Rhemists render by Majesty , and retain Sedis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Beza . Majestatis illius ; or , Throni , virtutis , magnificandi . VER . 1. Now of the things that are spoken , this is the sum : We have such an High Priest , who is set on the right hand of the Throne of the majesty in the Heavens . This first Verse contains two things . ( 1 ) A Preface unto that Part of the ensuing Discourse which immediately concerns the Priesthood of Christ , unto the end of ver . 5. ( 2 ) A Declaration of the first Preheminence of our High Priest , which the Apostle would have us in an especial manner to consider . The Preface is in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which may be considered either as unto its Design in general , or as unto the Sense of the words . I. The Design of the Apostle in this Interlocution , ( which is not unusual with him ) is to stir up the Hebrews unto a diligent consideration of what he insisted on , and to leave an impression of it on their minds . And this he doth for two Reasons . 1. Least the Length and Difficulty of his preceding Discourse should have any way discomposed their minds , or wearied them in their Attention , so as that they could not well retain the substance of what he pleaded . In such cases it was always usual with them who pleaded important Causes before the wisest Judges , to recapitulate what had been spoken at length before , and to shew what hath been evinced by the Arguments they had used in their Plea. To this purpose speaks Quintilian , lib. 6. cap. 1. Perorationis duplex ratio est posita , aut in rebus , aut in affectibus . Rerum repetitio aut congregatio , quae Graece dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a quibusdam Latinorum enumeratio , & memoriam Judicis reficit , & totam simul causam ante oculos ponit ; & etiam si per singula minus moverat , turba valet . In hac , quae repetimus quam brevissime dicenda sunt , & ( quod Graeco verbo patet ) decurrendum per capita . How this whole course is steered by the Apostle in this place , is easie for any one to observe . 2. Because of the Importance of the matter in hand . He is treating of the very Head of all the Differences between the Law and the Gospel , between those who adhered unto Mosaical Institutions , and those who embraced the Faith. Hence he calleth them unto a renewed Attention unto what he delivered . For herein he set Life and Death before them , and was zealous for them , and earnest with them , that they would chuse Life , and not die in their Unbelief . II. The Sense of the words is to be considered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Capitulum , Caput , properly the Head of any living Creature . But the most frequent use of it is in a sense metaphorical , as it is here used by the Apostle . And so it hath a double sense and use whereunto it is principally applied , for it hath also other significations ; For ( 1 ) It is taken for that which is chief and principal in any matter , business or cause . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isoc . The Head of the whole Business . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato , de Legib. lib. 1. The principal thing in Education or Instruction . And so is Caput used among the Latines . Caput est in omni procuratione negotii & muneris publici , ut avaritiae pellatur etiam minima suspicio . This is the chief or principal thing in the management of all publick Affairs , that all suspicion of Covetousness be far away . ( 2 ) It is taken for the sum and substance of what hath been spoken or declared , reduced into a short Scheme . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut summatim dicam , Demosthenes . And so some render these words summatim dicendo . And Isocrates hath an expression directly answering that of the Apostle in this place , ad Nicoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sum of what hath been spoken ; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput , the Head , is used in he Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30. 12. When thou takest the Head ( the Sum ) of the Children of Israel : So also Numb . 4. 2. And in this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Apostle as some think , Ephes. 1. 10. but it may have another sense in that place . In whether of these two significations it is here used by our Apostle , will best appear , from the consideration of what it is applied unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For these words also are capable of a double Interpretation . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or among ; and then the things themselves treated of may be intended . And if so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires the first signification , the chief and principal thing or matter . Among all the things treated of , this is the principal ; as indeed it is , and that which all other things in debate did depend upon . 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in a manner redundant , and no more is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the things spoken , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken in the second signification , and denotes a Recapitulation of them . This is that which my Arguments amount unto , the Sum of what I have pleaded . Both these Senses are consistent . For the Apostle in this and the ensuing Verses doth both briefly Recapitulate , what he had evinced by his preceding Arguments , and also declares what is the principal thing that he had contended for and proved . I incline unto the latter signification of the word , respected in our Translation ; yet so as that the former also is true , and safely applicable unto the Text. And some Directions we may take from the wisdom of the Apostle in this management of his present Subject , in our preaching or teaching of spiritual things . For , 1. When the nature and weight of the matter treated of , or the variety of Arguments wherein it is concerned , do require that our Discourse of it should be drawn forth unto a length more than ordinary , it is useful to refresh the minds , and relieve the memories of our Hearers , by a brief Recapitulation of the things insisted on . It is so , I say , sometimes ; a this way is taken once , and but once by our Apostle . When it is necessary , is left unto the wisdom and choice of those who are called unto this work . I mean of such who labouring diligently and conscientiously in the discharge of it , do really consider at all times what is for the benefit and edification of their Hearers . But this is to be done onely on great and importent occasions ; the usual way of the Repetition of the Heads of Sermons before preached , is in my judgment useless and unprofitable . 2. When Doctrines are important , and such as the eternal welfare of the Souls of men are immediately concerned in , we are by all means to endeavor an impression of them on the minds of our Hearers . Be they never so precious and worthy of all Acceptation , oft-times they will not obtain an Entrance into mens minds , unless they have an edge ministerially put upon them . Wherefore they are by all sutable means , with gravity and zeal to be called unto a diligent Attendance unto them . Weight is to be laid doctrinally in their delivery , on things that are of weight really in themselves . And this is the first Part of this Verse , or the Preface of what ensues . II. The second Part of it in the following words , contains the first general Preheminence of our High Priest , and that taken from his present and eternal state or condition . And there are three things considerable in the words . ( 1. ) Our Relation unto this High Priest. ( 2. ) The general Denotation of him . ( 3. ) His Eminency and Dignity in particular above all others . I. Our Relation unto him is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We have . For the Apostle , together with his Assertion of the Priesthood of Christ , and the Declaration of the Nature of it , doth frequently intersert the mention of our Interest therein , or our Relation unto him in the Discharge of that Office ; Such an High Priest became us , Chap. 7. 26. We have not an High Priest that cannot , &c. Chap. 4. 15. The High Priest of our Profession , Chap. 3. 1. And here , we have such un High Priest. And to the same purpose we have an Altar , Chap. 13. 10. And two things the Apostle seems to design herein . 1. The Dignity of the Christian Church , as now separated from the Church of the Jews . In all their confidence in their Worship , that which they principally boasted of was their High Friest and his Office. He was anointed with the Holy Oil. He wore the Garments that were made for Beauty and Glory . He had on his Forehead a Plate of Gold , with that glorious Inscription , Holiness unto Jehovah . And He alone entred into the Holy Place , having made Expiation of the Sins of the People . The Christians who were now separated from them , they despised , as those who had no lot nor portion in all this Glory ; no such visible High Priest as they had . So the same Persons were afterwards reproached by the Pagans , that they had neither Temples , nor Altars , nor Images or visible Deities . So hard was it to call off the carnal minds of Men , from things visible and sensible in Divine Worship , unto those that are spiritual and heavenly . And herein lies the reproach of degenerated Christians , especially those of the Roman Church , that whereas the Gospel in asserting the pure , heavenly , spiritual Worship of God , had prevailed against the World , and triumphed over all that is carnal , invented to please the senses , and satisfie the superstitious minds of Men ; they have made themselves the scorn and spoil of their conquered Enemies , by returning to the same kind of Worship in various degrees , which was before destroyed and triumphed over . And as therein they seem to make a publick acknowledgment , That the Gospel , in the management of their Predecessors , had much injured the World , in the Introduction of a Worship spiritual and divine , excluding all those visible Glories which it had found out to entertain the minds of Men ; so it will appear in the issue that they have made themselves Transgressors , by building up what was before destroyed . But the Primitive Christians did still oppose the spiritual Worship of sanctified Souls , in the observation of the Institutions of Christ , unto all the pretences of Glory and Beauty pleaded to be in their outward force . So the Apostle here , to evince the Dignity of the Christian Church against the Unbelief of the Jews , pleads their Relation unto an invisible spiritual High Priest , exalted in Glory and Dignity far above all that they could enjoy by virtue of a carnal Commandment . Whatever you think of us , whatever you boast of your selves , We have an High Priest ; and that such an one , as he immediately declares . 2. He would teach us , that whatever be the Glory and Dignity of this High Priest , without an Interest in him , without an especial Relation unto him , unless we have an High Priest , we are not concerned therein . Many do give their assent unto this Truth , That Christ is an High Priest , but how or wherein he is so to them they know not , nor yet do they make any use of him as such . Yea , unto many , the principal mysteries of the Gospel are but meer Notions , and barren Speculations ; what it is to be practically influenced by them , and to live in the power of them , they know not . That there is an High Priest they believe , but what it is for them to have an High Priest , they cannot understand . But this is that we are to look after , if we intend any benefit by it . And we may know whether we have an High Priest or no , really and substantially , by the use which we make of him as such in all our approaches unto God. For he presides over the whole House of God , and all the Sacred Services thereof . None can come unto the Father but by him . Through him have we Boldness , through him have we Ability , through him have we Access unto , and Acceptance with God. He presents both our Persons and Duties unto him . Without a daily improvement by Faith of the Office of Christ unto these ends , it cannot be said that we have an High Priest. 3. That the Office of the Priesthood of Christ is confined unto the Church , unto Believers . Theirs he is , and for them alone doth he administer before God in this Office. II. There is a general Denotation of this Priest , as to his Qualifications , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He doth not now say , That we have an High Priest only , nor another High Priest , not according to the Ordinances of the Law , which he had proved before , from the Type of Melchisedec , and the Testimony of the Psalmist ; but moreover such an one as hath that Dignity and those Excellencies which he now ascribes unto him . The Salvation of the Church doth not depend meerly on its having an High Priest , which yet in it self is absolutely necessary thereunto , but on his Dignity and Excellency , his Exaltation and Glory . Wherefore it is affirmed of him , That he is such an High Priest as is set on the right hand of the Throne of the glorious Majesty in the Heavens . And two things we must consider in these words : ( 1. ) The Design of the Apostle in them : And ( 2 ) Their particular Interpretation . 1. The Design of the Apostle as we observed before , was not to prove the Reality of his Priesthood , that he was truly a Priest ; nor yet absolutely the Qualifications of his Person , but his Dignity and Excellency . For our Lord Jesus Christ when he was on the earth , and whil'st he offer'd up to God his great propitiatory Sacrifice , was as unto his outward state and condition inferior unto the Levitical High Priests , who were in great honour and veneration among the People . But the state and condition of any in the bearing and discharge of an Office , is not to be esteemed and reckoned from what he condescends unto with respect unto any action or duty belonging unto that Office. For a King may condescend unto very mean Services , when the condition of his Subjects and good of the Kingdom require it of him . But it is to be reckoned from his durable estate , and perpetual abode therein . Now although our Lord Christ was for a season in a condition of deep humiliation , taking on him the form of a servant , and being esteemed even as a worm and no man , which was necessary unto the Sacrifice he had to offer ; yet as unto his durable state wherein he continues in the discharge of his Office , he is incomparably exalted above all the High Priests under the Law. And this is that which the Apostle designs here to declare . For what did the High Priest do , after he had offered the Anniversary Sacrifice of Expiation unto God ? He entred indeed into the Holy Place , with the blood of the Sacrifice , presenting it there before the august Pledges of the presence of God. But all the while he was there , he stood before the Typical Throne or Ark and Mercy-seat , with Holy Awe and Reverence . And immediately on the discharge of his present Duty , he was to withdraw and go out of the Holy Place . A great Priviledge this was , and a great Honor was herein put on the High Priest. For all others , both Priests and People , were everlastingly excluded out of that Sanctuary . But what is this unto the Glory of our High Priest ? For after he had offered his great Sacrifice unto God , he entred not into the Holy Place made with hands , but into Heaven it self . And he entred not to stand with humble Reverence before the Throne , but to sit on the Throne of God at his right hand . Nor did he do so to abide there for a season , but for evermore . 2. As to the words themselves , we may observe that the Apostle three times in this Epistle maketh use of them with some little variety . Chap. 1. 3. Chap. 12. 2. And in this place . Chap. 1. 3. He sate down at the right hand of the Majesty on High : where there is no mention of the Throne . Chap. 12. 2. He is sate down at the right hand of the Throne of God : where Majesty is not added . Here we have both ; the right hand of the Throne of the Majesty . In the first place , the Glory of his Kingly Power is intended , in the last , his Exaltation and Glory , as they ensued on his Sufferings ; and in this place , the Declaration of his Glory in his Priestly Office. The same Glory and Advancement hath respect unto various Acts and Powers in the Lord Christ. The manner of his enjoyment of this Dignity and Glory is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He sate down . Hereof there was nothing Typical in the Legal High Priest , who never sate down in the Holy Place . But as he was in many things typed by the Levitical Priests , so in what they could not reach unto , he was represented in Melchisedec , who was both a King and a Priest. And hence he is prophesi'd of as a Priest upon his Throne , Zech. 6. 13. And the immutable stability of his state and condition is also intended . 2. The Dignity it self consists in the place of his Residence , where he sate down ; and this was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the right hand . See the Exposition hereof , Chap. 1. 3. 3. This right hand is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is frequent mention in the Scripture of the Thorne of God. A Throne is Insigne Regium , an Ensign of Royal Power . That intended by it , is the manifestation of the Glory and Power of God in his Authority and Sovereign Rule over all . 4. This Throne is here said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Majesty , or Glorious Greatness and Power , that is , of God himself , for his essential Glory and Power is intended . The Right hand of the Throne of Majesty , is the same with the Right hand of God. Only God is represented in all his Glory , as on his Throne . Christ is sate down at the Right hand of God , as considered in all his glorious Power and Rule . Higher expression there cannot be used to lead us into an holy Adoration of the tremendous invisible Glory which is intended . And this is the eternal stable condition of the Lord Christ our High Priest. A state of inconceivable Power and Glory . Herein he dischargeth the remaining Duties of his Mediation , according as the nature of his especial Offices do require . In this state doth he take care and provide for the application of the benefits of his Oblation or Sacrifice unto Believers ; and that by Intercession whereof we have spoken . 5. Thus is he said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Heavens ; as in the other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Highest , that is , Heavens . And by the Heavens here , not these visible aspectable Heavens are intended ; for with respect unto them he is said to be exalted above all Heavens , and to have passed through them . But it is that which the Scripture calls the Heaven of Heavens , 1 Kings 8. 27. wherein is the especial residence and manifestation of the glorious presence of God. With respect hereunto our Saviour hath taught us to call on our Father which is in Heaven . And from the words we may observe that The principal Glory of the Priestly Office of Christ depends on the glorious Exaltation of his Person . To this end is it here pleaded by the Apostle , and thereby he evinceth his glorious Excellency above all the High Priests under the Law. To evidence and make useful this Observation , the things ensuing are to be observed . 1. The Divine Nature of Christ is capable of no real Exaltation by an addition of Glory , but only by the way of manifestation . So God absolutely is often in the Scripture said to be exalted , that is , he is so , when he himself by any Acts of Grace or Providence makes the eternal Glory of his Power , his Holiness , or any other properties of his Nature manifest and conspicuous ; or when others ascribe unto him the Glory and Praise that are his due . So only may the Lord Christ be exalted or made glorious with respect unto his Divine Nature , wherein he is essentially over all God blessed for ever . And there is in this way an Exaltation or Manifestation of Glory peculiar and proper unto the Person of Christ , as distinct from the Persons of the Father and the Holy Spirit . For he did in a peculiar way and manner for a season , forego and leave his Glory as to the Manifestation of it . For being ( essentially ) in the form of God , and counting it no robbery to be equal with God , yet he made himself of no reputation , and took upon him the form of a servant , Phil. 2. 6 , 7. In his Incarnation , and his whole converse on the Earth , he cast a vail over his eternal Glory , so as that it appeared not in its own native lustre . Those indeed who believed on him , saw his Glory , the Glory as of the onely begotten of the Father , full of grace and truth , John 1. 14. But they saw it darkly , and as in a Glass , during the time of his Humiliation . But after his Resurrection his Glory was unvailed and made conspicuous , even when he was declared to be the Son of God with power , according unto the Spirit of holiness , by the resurrection from the dead , Rom. 1. 4. 2. The Person of Christ as to his Divine Nature , was always on the Throne , and is uncapable of the Exaltation here mentioned , of sitting down at the right hand of it . Although he came down from Heaven , though he descended into the lower parts of the Earth , although he was exposed unto all miseries , was obedient unto death , the death of the Cross , wherein God redeemed his Church with his own blood , yet did he all this in the humane nature that he assumed ; his Divine Person can no more really leave the Throne of Majesty , than cease to be . So he saith of himself , No man hath ascended up to Heaven , but he that came down from Heaven , even the Son of man which is in Heaven , John 3. 13. His Ascension into Heaven in this place , which preceded the actual Ascension of his humane Nature , is nothing but his admission into the knowledge of heavenly things , of all the secrets of the counsel of God , see John 1. 18. Matth. 11. 27. For it is of the knowledge of heavenly mysteries , that he is there discoursing with Nicodemus . In his Incarnation , he came down from Heaven , assuming a Nature upon the earth , the highest condescension of God. And whereas the actings of his power on the earth is often called his coming down from Heaven , Gen. 18. 21. Isa. 64. 1. How much more may this infinite condescension of the second Person in assuming our Nature be so called . But yet he was still in Heaven ; the Son of man which is in Heaven . In his Divine Nature he was still on the Throne of Majesty . For this being an inseparable property of Divine Authority , he could never really forego it . Then 3. It is the Humane Nature of Christ , or Christ in his Humane Nature , or with respect unto it , that is capable of this real Exaltation , by a real addition of Glory . It is not the manifestation of his Glary with respect unto his Humane Nature , but the real Collation of Glory on him after his Ascension , that is intended . This the whole Scripture testifieth unto , namely , a real communication of Glory unto Christ by the Father after his Ascension which he had not before . See Luke 24. 16. John 17. 24. Acts 2. 33. Acts 5. 31. Rom. 14. 9. Ephes. 1. 20 , 21 , 22 , 23. Phil. 2. 9 , 10 , 11. Hebr. 1. 3. Chap. 12. 2. 1 Pet. 1. 21. Rev. 5. 9. And concerning this Glory given him of God , we may observe 1. That it is not absolutely infinite and essentially divine Glory , This cannot be communicated unto any . A Creature , as was the Humane Nature of Christ , cannot be made God , by an essential communication of Divine Properties unto it . Neither are they so communicable , nor is that a capable Subject of their inhesion . Wherefore they speak dangerously who assert a real communication of the Properties of the one Nature of Christ unto the other , so as that the Humane Nature of Christ shall be Omnipresent , Omnipotent and Omniscient : neither doth the Union of the two Natures in the Person of Christ , require any more the Transfusion of the Divine Properties into the Humane , than those of the Humane into the Divine . If therefore by that Union , the Humane Nature should be thought to be rendred subjectively omnipotent and omnipresent , the Divine on the other hand must become limited and finite . But whatever belongs unto Christ with respect unto either Nature , belongs unto the Person of Christ , and therein he is all that he is in either Nature , and in both hath done and doth , what in either of them he hath done and doth , they yet continuing distinct in their essential Properties . 2. Yet this Exaltation and Glory of Christ in his Humane Nature is not only absolutely above , but also of another kind , than the utmost of what any other created Being either hath , or is capable of . It is more than any other Creature is capable of , because it is founded in the Union of his Person , a Priviledge which no other Creature can ever pretend unto , or be made Partaker of unto Eternity , Hebr. 2. 16. This renders his Glory in his Exaltation of another kind than that of the most glorious Creatures in their best condition . Again , it consists greatly in that Power and Authority over the whole Creation and every individual in it , and all their Concerns , which is committed unto him . See our Explanation hereof at large on Chap. 1. ver . 3. 4. This Exaltation of the Person of Christ gives Glory unto his Office , as the Apostle here declares . It is the Person of Christ which is vested with the office of the Priesthood , or God could not have redeemed his Church with his own blood ; although he exercise all the Duties of it , both here , below and above in the Humane Nature only . And it is the Person of Christ which is thus exalted and made glorious , although the especial Subject of this Exaltation and Glory be the Humane Nature only . And this gives Glory unto his Office. For 1. This is a manifest Pledge and Evidence of the absolute Perfection of his Oblation , and that by one offering he hath for ever perfected them that are sanctified . When the High Priest of old appeared for awhile in the Holy Place , he returned again unto his former station , that he might be in a condition to offer another Sacrifice at the return of the year . And hence doth our Apostle prove , That none of the Worshippers were perfected by those Sacrifices . But our High Priest having offered himself once for all , now sitting down for ever at the right hand of God , in Glory and Majesty unconceivable , it is evident that he hath fully expiated the sins of all that come unto God by him . And this declares the Glory of his Office. 2. By his Glorious Power he makes all things subservient unto the ends of his mediation . For he is given to be Head over all things to the Church . All things are in his Power and at his Disposal , as he is exalted at the right hand of God , and he will assuredly make them all work together for the good of them that do believe . And 3. He is able to render the Persons and Duties of Believers accepted in the sight of God. To present them unto God is the great remaining Duty of his Office. That they be so , is their only real concern in this world , and that alone which their minds are principally exercised about . And what greater security can they have hereof , than the Interest and Glory which this their High Priest hath in Heaven ? 1 John 2. 1 , 2. VER . 11. THE second Preeminence of our Lord Christ as our High Priest , which the Apostle calls over in this Summary of his Discourse , is contained in this second Verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minister ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . Lat. Sanctorum . Rhem. of the Holies . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holy House , or Domus Sanctuarii , of the House of the Sanctuary . Sanctuarii , of the Sanctuary ; as we shall see . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . Lat. quod fixit Deus ; which God hath fixed or pitched , Rhem. which our Lord pight ; following the Original as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not a Son of man. Some Copies of the Vulgar Latine , Dominus . A Minister of the Sanctuary , and of the true Tabernacle , which the Lord pitched , and not man. There are two Parts of these words , expressing , 1. What is affirmed of our High Priest , namely , That he was a Minister of the Sanctuary , and the true Tabernacle . 2. An Amplification of what is so affirmed , by the Description and Distinction of this Tabernacle ; which the Lord fixed , and not man. In the first also there are two things . 1. The Assertion of his Office , He is a Minister . 2. The Assignation and Limitation of his Discharge of that Office ; it is the Sanctuary and true Tabernacle . 1. It is affirmed that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Minister . Having declar'd the Glory and Dignity which he is exalted unto , as sitting down at the right hand of the Throne of the Majesty in Heaven ; what can be farther expected from him ? There he lives , eternally happy in the enjoyment of his own Blessedness and Glory . Is it not reasonable it should be so , after all the hardships and miseries which he , being the Son of God , underwent in this world ? Who can expect that he should any longer condescend unto Office and Duty ? Neither generally have men any other thoughts concerning him . But where then would lie the advantage of the Church in his Exaltation , which the Apostle designs in an especial manner to demonstrate ? Wherefore unto the mention of it he immediately subjoins the continuation of his Office. He is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Publick Minister for the Church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to minister ; either with God , or before God , as a Priest for others , or for God , in the Name of God towards others , as do Magistrates and Ministers of the Gospel . And therefore all these sorts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Lord Christ is expresly spoken of here as a Priest ; it is a name of his Priestly Office wherein he acts towards God. Nor is he any where called or said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any of his Actings from God towards us ; although he be said therein to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 15. 8. that is , he was so in the days of his flesh , but that name now no way belongeth unto him . He is not therefore styled a Minister , because he executeth the Purposes of God towards us , as Schlictingius fancieth ; but he acts towards God and before God on our behalf , according to the duty of a Priest. He went into Heaven to appear in the presence of God for us , and to discharge his Office before God on our behalf . And it is granted also , that by vertue thereof he doth also communicate all good things from God unto us . For the whole administration of things Sacred between God and the Church , is committed unto him . And we must observe , that The Lord Christ in the Height of his Glory , condescends to discharge the Office of a publick minister in the behalf of the Church . We are not to bound our Faith on Christ , as unto what he did for us on the Earth . The Life and Efficacy of the whole of his Mediation depends on what he did antecedently thereunto , and what he doth consequently unto it . For in these things doth the Glory of his Love and Grace most eminently appear . Antecedently unto what he did on Earth , and to make way for it , there was his infinite condescension in assuming our Nature . He was in the forme of God , and in the eternal enjoyment of all the Blessedness which the Divine Nature is essentially accompanied withal . Yet being thus Rich , this was his Grace , that for our sakes he became poor . This ineffable Grace and Love of Christ is the principal object of our Faith and Admiration , as it is declared by the Apostle , Phil. 2. 6 , 7 , 8 , 9. And as he emptied himself and laid aside his Glory for a season , to undertake the Work of Meditation ; So now he hath reassumed his Glory as to the manifestation of his Divine Power , and hath the highest Addition of Glory in his Humane Nature , by his exaltation at the right hand of God , yet he continueth his care of , and Love towards the Church , so as yet to discharge the office of a Publick Minister in their behalf . As all the shame , reproach , misery with death that he was to undergo on the Earth deterred him not from undertaking this work : So all the Glory which he is environed withal in Heaven , diverts him not from continuing the Discharge of it . 2dly . There is a Limitation of this ministration of our High Priest , with respect unto its proper Object , and that in a double expression . For he is a Minister ( 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. He is so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word may be either of the Masculine or of the Neuter Gender , and so respect either Persons or Things . If it be taken in the former way , it is of the Saints . And this is the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Books of the New Testament ; Saints , or Holy Persons . But they cannot be here precisely intended . And the Apostle useth this word frequently in another sense in this Epistle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Neuter Gender may have a double signification . ( 1. ) Of Holy things in general . ( 2. ) Of Holy Places . ( 1. ) Of things , So the Uul . Lat. renders the word , Sanctorum , which the Rhemists translate Holies ; that is , of Holy Persons or Holy things . And ours place Holy things in the Margen . And the sense is true , if the signification of the word be extended unto all Holy Things . For the ministration of them all is committed unto Jesus Christ. But the word hath yet a more peculiar signification . The inmost part of the Tabernacle , our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 9. 3. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the Holy of Holies , the most Holy Place . And absolutely he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Holyes . Chap 9. 8 , 12 , 24 , 25. Chap. 13. 11. And in answer thereunto he calleth our Spiritual Presence before God , whereunto we have an Access by the Blood of Christ , by the same name ; Chap. 10. 19. And hence the word is rendred by most Interpreters , the Sanctuary , as by the Syr. The House of the Sanctuary . Particularly that Part of the Tabernacle whereinto the High Priest entred alone , and that but once a year . Take this Sanctuary properly and literally , and Christ was not the minister of it . He never entred into it , nor could , nor had any Right so to do , because it belonged and was appropriated unto others as our Apostle declares , ver . 4. Wherefore we must take our Direction herein from the words following . For mentioning the whole Tabernacle , as he doth here one part of it , namely , the Sanctuary , he gives it a note of Distinction from the Old Tabernacle of Moses , the true Tabernacle . So must the Sanctuary be distinguished from that of Old. It is that which answers thereunto . And this is nothing but Heaven it self . Heaven not as considered absolutely , but as the Place of Gods glorious Presence , the Temple of the living God , where the worship of the Church is represented , and all its Affairs transacted . This is called Gods Sanctuary , Psal. 102. 19. He looked down from the height of his Sanctuary , from Heaven did the Lord behold the Earth . And so the Apostle himself plainly interprets this place , Chap. 9. 24. Christ is not entred into the Holy Places made with hands , which are the figures of the true , but into Heaven it self . And this is called the Sanctuary , because there doth really dwell and abide all that was typically represented in the Sanctuary below . And therein doth the Lord Christ discharge his Priestly Office for the good of the Church . It was a joyful time with the Church of Old , when the High Priest entred into the Holy Place . For he carried with him the Blood wherewith Attonement was made for all their sins . Yet he was quickly again to leave that Place and his Ministration therein . But our High Priest abides in the Sanctuary , in the Holy Place for ever , alwaies representing the efficacy of the Blood whereby atonement was made for all our sins . As no Interposition between Heaven and us should discourage us , while Christ is there ministring for us ; so his being there will draw our hearts and minds thither continually , if so be we are really interested in his Holy ministrations . These things are to some in darkness and obscurity if not wholly out of their sight , yet out of their Practice . In their Faith , Worship , and Obedience , they find no concernment in the Heavenly ministrations of this High Priest. Things within the Vail are hid from them . Yet would such Persons be esteemed Christians . But the Relief , the Direction , the Consolation , which true Believers do or may , in the due exercise of Faith , receive by the consideration hereof , are gracious and pleasant , yea full of Glory . The second Part of the Limitation of the ministration of our High Priest is in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of that true Tabernacle , which is farther described by its efficient cause expressed both positively and negatively ; which God pitched and not man. Expositors generally agree , that by True in this Place , that which is Substantial , Solid and abiding is intended . For it is opposed unto that which is Umbratile , Transitory and Pigurative . The Old Tabernacle could in no sense be said to be false or deceiving , for it was an Ordinance of God , set up and used by his Appointment , and gave true directions unto its proper end . But it was Figurative and Typical , denoting somewhat that was to be the true and substantial Tabernacle of God. So is the expression interpreted , John 6. 23. Moses gave you not the Bread from Heaven , but my Father giveth you the true Bread from Heaven ; that is , Spiritually substantial and abiding , nourishing the soul unto eternal Life . But what is the Tabernacle here intended , deserves our diligent enquiry . And I find a fourfold sense to be given of these words ; The true Tabernacle . 1. Some ( as Grotius ) take it for this whole Universe , the Fabrick of Heaven and Earth . This some , even among the Heathen , have called the Tabernacle and Temple of God. This he hath made as it were to dwell in , as a certain fixed Place for the manifestation of his Glory . And whereas the ministry of Christ , at least as unto the effects of it , is not confined unto any certain Place , above or below , to no material Tabernacle or Temple ; The whole universe is called his Tabernacle , as being that which is true , substantial , and abiding . And thus it may answer what is affirmed of all Power being given unto him in Heaven and Earth , and his being given to be the Head over all things unto the Church . I see nothing absurd in this Opinion , nor contradictory unto the Analogy of Faith. But the Design of the Apostle in using these words and expressions , will not allow this to be his especial meaning . For somewhat he doth intend that the Old Tabernacle did typify and represent , which it did not the Fabrick of the Universe , but that especial pattern which was shewed unto Moses in the Mount. 2. Some with more probability do judge , that by the true Tabernacle , the Universal Spiritual , Catholick Church , is intended . For this is compared expressly unto a Tabernacle , Isa. 33. 20. Chap. 54. 2. And herein doth God dwell , and walk amongst men . Hereof Christ may be said to be the minister . For as he is the Head of it , so he dwelleth in it . And it is undoubtedly in the behalf of this Tabernacle , that he continueth to administer in the Holy Place : and all the Benefits of his Ministration do redound hereunto . But yet all this doth not suffice to have the Lord Christ called the Minister of this Tabernacle . This indeed is that which he ministreth for , but it is not that which he ministreth by . The Tabernacle and the things contained in it were the means of worship , and that which was materially employed in divine service , which the Catholick Church answereth not unto . Neither was the Tabernacle of Old which is here alluded unto , a Type of the Church , but of Christ himself . 3. Most Expositors take the Tabernacle , as they do the Sanctuary , for Heaven it self . And they would have the word true by a Zeugma to belong unto the Sanctuary , as well as unto the Tabernacle , which we have also before allowed . But yet this proveth not , that the Sanctuary and the Tabernacle must be the same , though both be equally true in the same sense . This way go the Greek Expositors , as Chrysostome , Theophylact and Oecumenius on the Place . And because this Tabernacle is said to be fixed of God , Chrysostome reproacheth them who say , that the Heavens do move and are Spherical , though he never had a prophetical dream of the Copernican Hypothesis . But yet as Beza well observes , they forsook their own interpretation on Chap. 9. 11 , 12. where the Tabernacle is spoken of in the same sense that here it is . But besides the Reasons that shall be given immediately for another interpretation , two things will not comply with this . For ( 1. ) There is no reason why the Apostle should express the same thing , first under the name of the Sanctuary , and then of a Tabernacle . ( 2. ) There is no especial Reason why it should be added peculiarly concerning the Heavens , which God hath fixed , and not man ; for this was never questioned . 4. I say therefore that by this true Tabernacle , the Humane Nature of the Lord Christ himself is intended . Hereof he is the Minister , herein doth he minister before God above . For 1. Hereof the Old Tabernacle was a Type . Thence is the expression taken , and thereunto is opposition made in the Epithete , True. This therefore is our best direction and rule in the interpretation of this expression . For look what that Type did signifie , what was to be the substantial Antitype of it , that is the true Tabernacle whereof the Lord Christ is the Minister . For all agree that it is called true , in opposition and answer unto that which was umbratile and figurative . Now that Tabernacle was not erected to be a Type of Heaven , nor is any such thing intimated in the Scripture . A token , pledge , and means it was of Gods presence with his People here on earth , of his nearness unto them , whence also he is said to dwell among them . But this he doth really and substantially only through Christ. He therefore alone is this true Tabernacle . For 2. In answer hereunto when he was incarnate , and came into the world , it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He fixed his Tabernacle among us , John 1. 14. that is the signification of the word which we have translated to dwell , because the Tabernacle of old was the way and means of Gods dwelling among the People , in the pledges of his gracious presence . All that old curious Structure for an Habitation for God , did only represent his taking our nature upon him , fixing his Tent thereby among men . What was the pattern of this Tabernacle shewed unto Moses on the Mount we must enquire , on ver . 5. 3. He himself calleth his own Body his Temple , with respect unto the Temple at Jerusalem , which was of the same nature and use with the Tabernacle , John 2. 19 , 22. And this he did , because his Body was that true substantial Temple and Tabernacle whereof he was the Minister . 4. That is the true Tabernacle which God truly and really inhabiteth , and on the account whereof he is our God. This was the nature , use and end of the Tabernacle of old . God dwelt therein in the signs and pledges of his presence , and was on the account thereof the God of that People , according to the terms of the Covenant between them , Exod. 25. 8. Rev. 21. 3. That therefore wherein God dwells really and substantially , and on the account whereof he is our God in the Covenant of Grace , that and no other is the true Tabernacle . But this is in Christ alone ; For in him dwelleth all the fulness of the Godhead bodily , Col. 2. 9. Thus the Humane Nature of Christ is that true substantial Tabernacle , wherein God dwelleth personally . 5. He is the only way and means of our approach unto God in holy Worship , as the Tabernacle was of old ; which we have elsewhere declared . That alone which seems to be of any force against this Interpretation , is , that the Humane Nature of Christ is that wherein he is the Minister of this Tabernacle ; it cannot therefore be the Tabernacle it self wherein he doth administer , and therefore the place of his abode must be intended by the Tabernacle whereof he is the Minister . Answ. By the same Rule it would follow , That because Christ is the High Priest , he is not the Sacrifice , for the Priest and the Sacrifice among men cannot be the same . Howbeit Christ offered himself only . And the reason of these things is , that he was in his own Person and what he did therein , to answer all those Types of Priest , Sacrifice , Altar , Tabernacle , and what belonged thereunto . He was the body and substance of them all , Col. 2. 17. No one of them was able to represent the fulness of Grace that was to be in Christ. Therefore were there many of them ordained , and those of various sorts . And therefore his being eminently intended in one of them , no way hinders his being so in another . He was all in himself , Priest , Tabernacle , Altar and Sacrifice . Lastly , The efficient cause of this true Tabernacle is declared both positively and negatively ; which God hath pitched , and not man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , confined unto the Tabernacle , and extends not unto the Sanctuary mentioned before . Of the true Tabernacle which the Lord pitched . And hereby this Tabernacle is distinguished from both the Sanctuaries , the Typical here below , and the Real above , even Heaven it self . For it was not of the same Building with either of them , as the Apostle declares , Chap. 9. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pitched , fixed . It is a word proper unto the erection and establishment of a Tabernacle . The fixing of Stakes and Pillars , with the fastening of Cords thereunto , was the principal means of setting up a Tabernacle , Isa. 54. 2. The preparation of the Humane Nature or Body of Christ is that which is intended . A Body hast thou prepared me , Chap. 10. 5. And this Body was to be taken down , and folded up for a season , and afterwards to be erected again , without the breaking or loss of any part of it . This of all Buildings was peculiar unto a Tabernacle , and so was it with the Body of Christ in his Death and Resurrection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Author of this work was the Lord : This is the word or Name whereby the Writers of the New Testament do express the name Jehovah . And whereas in the revelation of that name , God declared that self-subsisting firmitude and unchangeableness of his nature , whereby he would infallibly give subsistence unto his Word , and accomplishment unto his Promises , the Apostle hath respect unto it in this great work wherein all the Promises of God became Yea and Amen . How this Tabernacle was prepared and fixed immediately by the Holy Ghost acting the infinite power of God alone therein , I have at large elsewhere declared . It is added negatively and not man. Some suppose a Pleonasm in the words , and that this expression is redundant . For to say it was pitched by God , sufficiently includes that it was not done by man. But the expression is emphatical , and the Apostle hath an especial design in it . For 1. The Old Tabernacle itself may in some sense be said to be pitched by God. It was done by his command , order and direction , as were all other Ordinances of his appointment . But it cannot be said that God pitched it , and not man , which excludes the whole Service and Ministry of Man. For the Ministry of Men was used in the preparation , framing and erection of it . But the pitching of this true Tabernacle was the work of God alone , without any Ministry or Service of men ; A Body hast thou prepared me . 2. The Apostle hath an especial respect unto the Incarnation of Christ , without the concurrence of man in natural Generation . This is expressed in answer unto that enquiry of the blessed Virgin , How shall this be , seeing I know not a man ? Luke 1. 34 , 35. This was the true Tabernacle which the Lord pitched , and whereof Christ is the Minister . And we may observe , 1. That all spiritually sacred and holy things are laid up in Christ. All the utensils of Holy Worship of old , all means of Sacred Light and Purification , were all placed and laid up in the Tabernacle . And these were all Patterns of the heavenly things themselves , which are all laid up in Christ the true Tabernacle . They are all inclosed in him , and it will be in vain to seek for them elsewhere . For 2. He hath the Ministration of all these holy things committed unto him . He is the Minister both of the Sanctuary and Tabernacle , and of all things contained in them . Herein he stands in no need of help or assistance , nor can any take his work out of his hand . 3. The Humane Nature of Christ is the onely true Tabernacle wherein God would dwell personally and substantially . The dwelling of God with men , was ever looked on as an infinite condescension . So Solomon expressed it in his Prayer at the dedication of the Temple , But will God indeed dwell on the earth ? Behold , the heaven , and heaven of heavens cannot contain thee , 1 Kings 8. 27. But there are various degrees of this condescension , various kinds of this inhabitation of God among men . Under the Old Testament , he dwelt in the Tabernacle and Temple , by many symbols and pledges of his glorious presence . Such in especial was the Ark and Mercy-seat ; whence that which was done before the Ark , is said to be done before the Lord , Exod. 30. 5 , 8. This was as Solomon expresseth it , a great condescension in the infinite , incomprehensible God , and there was a great Glory accompanying this his presence . Under the New Testament God dwelleth in his Saints by his Spirit , whereby they become an holy Temple unto him . And of this inhabitation of God , I have treated elsewhere . But his dwelling in the Humane Nature of Christ is quite of another nature than either of these , and his love with his condescension , inconceivably more conspicuous than in them . Hence is that expression of our Apostle , In him dwelt the fulness of the Godhead bodily , Col. 2. 9. It is not any sign or token , it is not any effect of the Divine Power , Goodness and Grace that dwells in him , but the fulness of the Godhead , that is , the Divine Nature itself . And this dwelleth in him bodily ; that is , by the Assumption of the Body , or the Humane Nature into Personal Subsistence with the Son of God. How glorious should this be in our eyes ? How did they admire the condescension of God of old , in his dwelling in the Tabernacle and Temple by the glorious signs of his presence ? And yet was it all but a dark representation and shadow of this glorious Love and Grace , whereby he dwells in our nature in Christ. 4. The Church hath lost nothing by the removal of the Old Tabernacle and Temple , all being supplied by this Sanctuary , true Tabernacle , and Minister thereof . The Glory and Worship of the Temple was that which the Jews would by no means part withall . They chose rather to reject Christ and the Gospel , than to part with the Temple , and its outward pompous worship . And it is almost increadible how the vain mind of man is addicted unto an outward beauty and splendor in Religious worship . Take it away , and with the most you destroy all Religion itself ; as if there were no beauty but in painting , no evidence of health , or vigor of body , but in warts and wens . The Christians of old suffered in nothing more from the prejudice of the whole world , Jews and Gentiles , than in this , that they had a Religion , without Temples , Altars , Images , or any Solemnity of worship . And in latter Ages men ceased not , until they had brought into Christianity itself a worship vying for external Order , Ceremony , Pomp and Painting , with whatever was in the Tabernacle or Temple of old , coming short of it principally in this , that , that was of Gods institution for a time , this of the invention of weak , superstitious and foolish Men. Thus is it in the Church of Rome . And an hard thing it is to raise the minds of Men unto a satisfaction in things meerly spiritual and heavenly . They suppose they cannot make a worse change , nor more to their disadvantage , than to part with what is a present object and entertainment unto their Senses , Fancies , carnal Affections and Superstitions , for that which they can have no benefit by , nor satisfaction in , but only in the exercise of Faith and Love , inclining us to that within the vail . Hence is there at this day so great a contest in the world , about Tabernacles , and Temples , Modes of Worship and Ceremonies , which Men have found out in the room of them , which they cannot deny but God would have removed ; For so they judge that he will be satisfied with their carnal Ordinances in the Church , when the time is come that he would bear his own no longer . But unto them that believe Christ is precious . And this true Tabernacle with his Ministration is more unto them , than all the old pompous Ceremonies and Services of Divine Institution , much more the Superstitious Observances of Humane Invention . 5. We are to look for the gracious presence of God in Christ only . Of old all the Tokens and Symbols of Gods presence were confined unto and included in the Tabernacle . There were they to be found and nowhere else . Many Altars the People of old did erect elsewhere , many high places they found out and prepared , but they were all sin and misery unto them ; God granted his presence unto none of them all . Hos. 8. 11. Chap. 12. 11. And many ways there are whereby Men may and do seek after the presence of God , after his favour and acceptance with him , not in and by this true Tabernacle . But they labour in vain , and spend their strength for that which doth not profit . Neither the Love , nor Grace , nor Goodness , nor Mercy of God are elsewhere to be found , nor can we by any other way be made partakers of them . 6. It is by Christ alone that we can make our approach unto God in his Worship . All Sacrifices of old were to be brought unto the door of the Tabernacle . What was offered elsewhere was an Abomination to the Lord. With the Instruments , with the Fire , with the Incense that belonged unto the Tabernacle , were they to be offered and no otherwise . And it is now by Christ alone that we have an access in one Spirit unto the Father , Ephes. 2. 18. He is the only way of going to him , John 14. 6. And it is in and by his blood that he hath consecrated a new and living way unto the holy place , Chap. 10. 19 , 20. 7. It was an Institution of God that the People in all their Distresses should look unto , and make their Supplications towards the Tabernacle or holy Temple . 1 Kings 8. 29 , 30. And it is unto the Lord Christ alone who is both the true Tabernacle and the Minister thereof , that we are to look in all our spiritual Distresses . 8. If any one else can offer the Body of Christ , he also is the Minister of the true Tabernacle . For the Lord Christ did no more . He did but offer himself ; and they that can offer him , do put themselves in his place . VER . III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE Summary Description of our High Priest designed , is carried on in this Verse , And the Apostle manifests , that as he wanted nothing , which any other High Priest had , that was necessary unto the discharge of his Office ; so he had it all in a more eminent manner than any other had . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui stat ut offerat , Who standeth ( that is at the Altar ) that he may offer ; rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neutrally , the whole sense is imperfect , For every High Priest who standeth ( at the Altar ) that he may offer gifts and sacrifices ; therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblationem , vul . Munera . Some rather use dona , and some donaria , sacred Gifts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices , vul . Hostias ; and the Rhemists , Hosts , it may be to countenance their name of the Host in the Mass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justum erat , aequum erat ; it was just and equal . vul . necesse est , in the present tense , it is necessary . Beza , necesse fuit , it was necessary ; properly ; and so the Syriack renders the Verb Substantive understood in the Original , or included in the Infinitive Mood following , in the Preterimperfect Tense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , habere , hunc habere ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huic ut esset ei ; To this Man that there should be to him , or with him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul . aliquid quod offerat ; something that he may offer . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something that he should offer . The Arabick adds for himself , corruptly . For every High Priest is ordained ( appointed ) to offer Gifts and Sacrifices : wherefore it is of necessity ( it was necessary ) that this man ( should ) have somewhat also to offer . The Connexion of these words unto what was before asserted , which giveth us the design of the Apostle in them , is expressed in the causal Conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For. He both giveth a confirmation of what he had before affirmed , namely , that Christ was the Minister of the true Tabernacle , that is , of his Body , and rendereth a reason why it should so be ; and this he farther confirms in the Verses ensuing . The Reason he insists on , is taken from the general nature of the Office of every High Priest. That the Lord Christ is our High Priest , he had sufficiently demonstrated and confirmed before ; this therefore he now assumes as granted . And hereon what belongs unto him as such , he farther manifests , by shewing what the nature of that Office required , and what did necessarily belong unto every one that was Partaker thereof . There are therefore two things in the words . I. A general Assertion of the Nature , Duty , and Office of every High Priest. II. A particular Inference from thence , of what did necessarily belong unto the Lord Christ in the susception and discharge of this Office. In the first , the Universality of the expression is to be observed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every High Priest. By the context this Universal is cast under a Limitation with respect unto the Law ; every High Priest , that is , made or appointed by the Law ; for of those alone the Apostle treateth . There was indeed never any High Priest accepted of God , but those ordained by the Law ; yet was it necessary unto the Apostle , to make mention of the Law also . And although they were many of them , yet were they all of the same order and Office , and so were all alike authorized and obliged unto the same Duties . Wherefore the Apostle thus expresseth it by every High Priest , to evidence that there lay no exception against his argument , seeing that in the whole multitude of High Priests in their succession from first to last , there was no one but he was appointed unto this end , and had this Duty incumbent on him . Yea it is not one especial Duty of their Office that might be omitted , which he insisteth on , but the general end for which they were ordained ; as he expresseth it in the next word . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is ordained ; that is , appointed of God by the Law. Of the sense of this word , I have spoken before , as also of the thing intended ; see Chap. 5. 12. Gods Ordination or Appointment gives Rules , Measures and ends unto all sacred Offices and Employments . Whoever undertakes any thing in Religion or Divine Worship , without it , besides it , beyond it , is a transgressour and therein worshippeth God in vain . He whom God doth not ordain in his service , is an Intruder ; and that which he doth not appoint is an usurpation . Nor will he accept of any Dutys , but what he himself hath made so . 3. The principal end why the High Priests were ordained of God is expressed ; it was to offer Gifts and Sacrifices . This appears in their Original Institution , Exod. Chap. 28. 29. 1. They were to offer . God appointed Aaron and his successors , on purpose to offer Gifts and Sacrifices for the whole People . 2. None but they were to offer , that is , none but the Priests were so ; none but they might approach unto God , to offer any thing sacredly unto him . The People might bring their Offerings unto God , but they could not offer them on the Altar . And some Offerings , as those at the Feast of Expiation were appropriated unto the High Priests only . So is the case stated by Azariah the High Priest , 2 Chrom . 26. 18. Not unto thee Uzziah to burn Incense unto the Lord , but to the Priests the Sons of Aaron who are consecrated , from Exod. 30. 7. Numb . 18. 7. And God hereby taught the People that nothing should ever be accepted from them , but in and by the hand of the great High Priest who was to come . And this is that which we are yet taught thereby . And whoever he be , if as great and prosperous as King Uzziah who shall think to approach unto God immediately without the Interposition of this High Priest , he is smitten with the plague of Spiritual Leprosy . 4. What they were to offer is also declared . Gifts and Sacrifices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Munera , donaria , dona . Sometimes all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corbanes in general are intended by this word . For all sacred Offerings of what sort soever , are so called at their first Institution , Lev. 1. 2. If any one among you bring his Corban unto the Lord. And thereon the especial Kinds of Offerings and Sacrifices are enumerated , which in general were all Corbans . So every thing that is brought unto the Altar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 5. 23 , 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when thou bringest thy Gift ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Offer Gifts , sacred Gifts of all sorts , especially Sacrifices properly so called . Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minchoth may be intended , as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Zebachim are . For these two contain the whole complex of sacred offerings . For Zebachim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are bloody Sacrifices ; Sacrifices by Immolation or killing of what sort soever the matter of it was , or unto what especial end soever it was designed . And the Minchoth were offerings of dead things , as of Corn , Oyl , Meats and Drinks . To offer all these was the Office of the Priesthood ordained . And we are taught thereby . That , There is no Approach unto God without continual respect unto Sacrifice and Attonement . The principal end of Sacrifices was to make Attonement for sin . And so necessary was this to be done , that the Office of the Priesthood was appointed for it . Men do but dream of the Pardon of sin or acceptance with God without Attonement . This the Apostle layeth down as that which was necessary for every High Priest by Gods Institution . There never was any High Priest , but his Office and Duty it was to Offer Gifts and Sacrifices , for unto that end was he ordained of God. Hence he infers that it was necessary that This Man should have somewhat to Offer . For being a Minister of the Heavenly Sanctuary , and the true Tabernacle , an High Priest he was . But this he could not be , unless he had somewhat to offer unto God. A Priest that had nothing to offer , that was not ordained unto that end , is indeed no Priest at all . And in this Assumption of the Apostle , we may observe . ( 1. ) The note of inference ; Wherefore ; ( 2. ) The Designation of the Person spoken of , This man. ( 3. ) The Manner of the Asscription made unto him ; He must have ; ( 4. ) The matter of it , somewhat to offer . 1. The note of Inference is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore , It is frequently used by the Apostle , in this Epistle , when he proves his present Assertions , from the Old Institutions of the Law and their signification . Chap. 2. 17. 3. 1. 25. 9 , 18. And the whole force of this Inference , especially that in this place , depends on this Supposition , that all the Old Typical Institutions did represent what was really to be accomplished in Christ ; whence it was necessary , that he should be what they did signify and represent . Hence it is often observed in the Gospel , that he did or suffered such things or in such a manner , because things were so ordered under the Law. 2. The Designation of the Person is expressed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Man. He of whom we speak , this High Priest of the New Testament , whom he had before described , and specified by his Name Jesus , and by his Dignity , the Son of God. That this Man , this Jesus the High Priest of the New Testament . 3. The subject being stated , that which he affirmes thereof , is that He , this Priest , must have somewhat to offer . And this was of necessity , that so it should be . For what ever otherwise this Glorious Person were or might be , yet an High Priest he could not be , unless he had somewhat to offer ; for to offer Gifts and Sacrifices is the sole end of that office . This necessity then was absolute . For without this no Office of Priesthood could be discharged , and consequently no Attonement be made , nor could we be brought unto God. And it is said , that it was thus necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should have . And it is not Possession only that is intended ; but Possession with respect unto use . He was so to have somewhat to offer , as to offer it accordingly . For it would not avail the Church to have an high Priest that should have somewhat to offer , if it were not actually offered . Wherefore respect is had both unto the meetness of Christ unto his Office , and his Faithfulness therein . He had what to offer , and he did offer it . 3. The matter of his offering is expressed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , somewhat to offer , that is , in Sacrifice unto God. The Apostle expresseth it indefinitely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but what it is , which he was to have , he doth not as yet declare . He was not ingaged farther by his present Argument . But he elsewhere declares expressly what this was that he had to offer , what was the matter of his Sacrifice , and what it was necessary that it should be . And this was himself , His whole Humane Nature Soul and Body . It may be it will be said , that it doth not necessarily follow , that if he have somewhat to offer , it must be himself . For he might offer somewhat else out of the Flocks and Herds , as they did of old . Nor indeed doth the Apostle intend directly to prove it in this place , namely , that it must be himself which he must offer . But it doth necessarily follow from the Arguments before insisted on ; Chap. 7. For whatever else God had appointed or approved of to be offered in Sacrifice , he had ordained the Levitical Priesthood to offer , and appropriated the offering of it unto them , so as no such Sacrifice could ever be offered by any who was not of the seed of Aaron . Whereas therefore our High Priest was not of the Tribe of Levi , but of Judah , it is evident that he could not offer any of the things which were appropriated unto their ministry and service . And hence our Apostle in the next verse , affirmes directly , that if he was on the Earth , that is , to officiate in his Office with the things of the Earth after the manner of other Priests , he could not be so much as a Priest at all , seeing all such services were appropriated unto and performed by the Priests of another Order . Again ; if he might have done so , and accordingly had done so , our Apostle manifests that his Priesthood must have been ineffectual as unto the proper ends of it . For the Law could make nothing perfect ; not only because of the Infirmity and Imperfection of its Priests , but also because of the Insufficiency of its Sacrifices unto the great ends of expiating sin , by whomsoever they were offered . For it is impossible , as he declares , that the Blood of Bulls or Goats should ever take away sin , or purge the conscience of the sinner . Chap. 10. 1 , 2 , 3. &c. Wherefore as it was necessary that he should have somewhat to offer , so it was necessary that this somewhat should be himself and nothing else . Something must yet be added as unto the reading of the words themselves which influenceth their proper sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , necessary , of necessity must have the verb substantive added to determine its signification . Erasmus adds , est ; it is necessary ; and we render it , it is of necessity . Beza supplies , fuit , as doth the Syriack Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit , erat , it was necessary . And so he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by quod offerret , which he should offer , in both respecting the time past . Others render it by quod offerat , which he may offer , with respect unto the time present or to come . And Beza gives this account of his Translation , namely , that the Apostle having respect unto the Sacrifice of Christ which was past , affirms , that it was necessary that he should have somewhat that he might offer ; and not that it is necessary , that he should have somewhat to offer . And although I will not deny , but that the Lord by reason of the perpetual efficacy of his Oblation and the Representation of it in his Intercession , may be said to offer himself , yet his Sacrifice and Oblation of himself were properly on the Earth , as I have fully proved elsewhere . This Text being urged by Grotius with respect unto the Offering and Sacrifice of Christ , Crellius replies , Concludit Scriptor Divinus ex eo quod Christus sit Sacerdos , necesse esse ut habeat quod offerat ; non ut loquitur Grotius necesse fuisse ut haberet quod offerret , quasi de re praeteritâ loquatur . Respons . ad cap. x. But as Beza very well observes , the Apostle had before mentioned the one offering of Christ , as already perfected and compleated , Chap. 7. 27. He cannot therefore speak of it now but as that which was past ; and here he only shews how necessary it was that he should have himself to offer , and so to offer himself , as he had done . And from these words we may observe , 1. That there was no salvation to be had for us , no not by Jesus Christ himself , without his Sacrifice and Oblation . It was of necessity that he should have somewhat to offir , as well as those Priests had of old according to the Law. Some would have it that the Lord Christ is our Saviour , because he declared unto us the way of salvation , and gave us an example of the way whereby we may attain it , in his own personal obedience . But whence then was it of necessity that he must have somewhat to offer unto God as our Priest , that is , for us ? For this belongeth neither unto his Doctrine nor Example . And it was necessary that he should have somewhat to offer , in answer unto those Sacrifices of old which were offered for the expiation of sin . Nor would our salvation be otherwise effected , by any other Acts or Duties of our High Priest. For the Church could not be saved without taking away the guilt of sin . And the whole design of the Priests and Sacrifices of old , was to teach and instruct the Church , how alone this might be performed . And this was only by making atonement for it by Sacrifice , wherein the Beast sacrificed did suffer in the room of the Sinner , and did by Gods institution bear his iniquity . And this our Apostle hath respect unto , and the realizing of all those Typical Representations in Christ , without which his whole discourse is useless and vain . Wherefore there was no other way for our salvation , but by a real propitiation or atonement made for our sins . And whosoever looketh for it otherwise , but in the faith and virtue thereof , will be deceived . 2. As God designed unto the Lord Christ the work which he had to do , so he provided for him , and furnished him with whatever was necessary thereunto . Somewhat he must have to offer . And this could not be any thing which was the matter of the Sacrifices of the Priests of old . For all those Sacrifices were appropriated unto the discharge of the Priesthood . And besides , they were none of them able to effect that which he was designed to do . Wherefore a body did God prepare for him , as is declared at large , Chap. 10. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , &c. 3. The Lord Christ being to save the Church in the way of Office , he was not to be spared in any thing necessary thereunto . And in conformity unto him 4. Whatever state or condition we are called unto , what is necessary unto that state is indispensibly required of us . So is Holiness and Obedience required unto a state of Reconciliation and Peace with God. VER . IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VUl. Lat. si esset super terram ; all others , in terra , to the same purpose . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Earth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . even also he should not be a Priest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Vulgar omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and renders the words , cum essent qui offerrent . Rhem. Whereas there were who did offer . The Syriack agrees with the Original ; Manentibus illis Sacerdotibus ; quum sint alii Sacerdotes . In the preceding Discourses the Apostle hath fully proved , that the Introduction of this new Priesthood under the Gospel had put an end unto the old ; and that it was necessary so it should do , because as he had abundantly discovered in many instances , it was utterly insufficient to bring us unto God , or to make the Church-State perfect . And withall he had declared the nature of this new Priesthood . In particular he hath shewed , that although this High Priest offered his great expiatory Sacrifice once for all , yet the consummation of this Sacrifice , and the derivation of the Benefits of it unto the Church , depended on the following discharge of his Office , with his personal state and condition therein . For so was it with the High Priest under the Law , as unto his great Anniversary Sacrifice at the Feast of Expiation , whose efficacy depended on his entrance afterwards into the holy place . Wherefore he declares this state of our High Priest to be spiritual and heavenly , as consisting in the Ministry of his own Body in the Sanctuary of Heaven . Having fully manifested these things , unfolding the mystery of them , he proceeds in this Verse to shew how necessary it was that so it should be , namely that he should neither offer the things appointed in the Law , nor yet abide in the state and condition of a Priest here on earth , as those other Priests did . In brief he proves that he was not in any thing to take on him the Administration of holy things in the Church , according as they were then established by Law. For whereas it might be objected , If the Lord Christ was an High Priest as he pleaded , why then did he not administer the holy things of the Church according to the duty of a Priest ? To which he replies , That so he was not to do ; yea a supposition that he might do so , was inconsistent with his Office , and destructive both of the Law and the Gospel . For it would utterly overthrow the Law , for one that was not of the Line of Aaron to officiate in the holy place ; and God had by the Law made provision of others , that there was neither room nor place for his Ministry . And the Gospel also would have been of no use thereby , seeing the Sacrifice which it is built upon , would have been of the same nature with those under the Law. This the Apostle confirms in this Verse . For indeed if he were on earth , he should not be a Priest , seeing that there are Priests that offer Gifts according to the Law. The words are an Hypothetical Proposition , with the Reason or Confirmation of it . The Proposition is in the former part of the Verse ; For if indeed he were on the earth , he should not be a Priest. Hereof the remainder of the words is the Reason or Confirmation , Seeing that there are Priests that offer Gifts according unto the Law. And we may consider first the Causal Connexion , For , which relates unto what he had discoursed immediately before , as introducing a Reason why things ought to be , as he had declared . He had in sundry instances manifested his present state and condition , with the way and manner of the discharge of his Office. A Priest he was , and therefore he must have somewhat to offer , which must be somewhat of his own , seeing the Law would not accommodate him with a Sacrifice , nor yet the whole Creation ; the Law having prepossessed unto its own use , all that was clean and fit to be offered unto God. A Sanctuary he must also have wherein to officiate , and this was to be Heaven itself , because he was himself exalted into Heaven , and set down at the right hand of God. And of all this there was yet another especial Reason ; For if he were on the earth , &c. If indeed he were on earth . The Emphasis of the Particle Per is not to be omitted . If really it were so ; or therein is Force granted unto the Concession that the Apostle here makes ; truly it must be so . If he were on Earth , includes two things . 1. His continuance and abode on the Earth . If he were not exalted into Heaven in the discharge of his Office , if he were not at the right hand of God , if he were not entred into the heavenly Sanctuary , but could have discharged his whole Office here on the Earth without any of these things . If he were thus on the Earth , or thus to have been on the Earth . 2. The state and condition of his Priesthood . If he were on the Earth , or had a Priesthood of the same order and constitution with that of the Law , if he were to have offered the same Sacrifices , or of the same kind with them , which were to be perfected on the Earth ; if he were not to have offered himself , wherein his Sacrifice could not be absolutely consummate without the presentation of himself in the most holy place , not made with hands . These two things the Apostle was treating of ; ( 1 ) His present state and condition as to the Sanctuary wherein he administred , which was heavenly . ( 2 ) His Sacrifice and Tabernacle , which was himself ; in opposition unto both these , is this Supposition made , If he were on the Earth . This therefore is the full sense of this Supposition , which is well to be observed to clear the meaning of the whole Verse , which the Socinians endeavor with all their skill and force , to wrest unto their Heresie . If we did aver him to have such a Priesthood , as in the discharge thereof he were always to continue on the Earth , and to administer in the Sanctuary of the Tabernacle or Temple with the blood of legal Sacrifices . On this Supposition the Apostle grants that he could not be a Priest. He had not been , or could not be so much as a Priest , or a Priest at all in any sense . That a Priest he was to be , and that of necessity he must be so , he had proved before . And on the occasion thereof he declares the nature of his Sacrifice , Tabernacle and Sanctuary ; and now proves that they were so necessary for him , that without them he could not have been a Priest. It will be said , that he was a Priest on the Earth , and that therein he offered his great Expiatory Sacrifice in and by his own blood . And it is true . But ( 1 ) This was not on the Earth in the sense of the Law , which alone appointed the Sacrifices on the Earth ; it was not in the way , nor after the manner of the Sacrifices of the Law , which are expressed by that Phrase on the Earth . ( 2 ) Although his Oblation or Sacrifice of himself was compleat on the Earth , yet the whole Service belonging thereunto , to make it effectual in the behalf of them for whom it was offered , could not be accomplished on the Earth . Had he not entred into Heaven to make a representation of his Sacrifice in the holy place , he could not have been the High Priest of the Church , from that offering of himself , because the Church could have enjoyed no benefit thereby . Nor would he ever have offered that Sacrifice , if he had been to abide on the Earth , and not afterwards to have entred the heavenly Sanctuary to make it effectual . The High Priest on the great day of Expiation perfected his Sacrifice for his own sin , and the sins of the people without the Tabernacle . But yet he neither could nor would , nor ought to have attempted the offering of it , had it not been with a design to carry the blood into the holy place , to sprinkle it before the Ark and Mercy-seat , the Throne of Grace . So was Christ to enter into the holy place not made with hands , or he could not have been a Priest. The reason of this Assertion and Concession is added in the latter part of the Verse , Seeing there are Priests that offer Gifts according to the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sacerdotibus existentibus , cum sint Sacerdotes , whereas there are Priests . The Apostle doth not grant that at that time when he wrote this Epistle , there were legal Priests de jure , offering Sacrifices according to the Law. De facto indeed there were yet such Priests ministring in the Temple which was yet standing . But in this whole Epistle , as to right and acceptance with God , he proves that their Office was ceased , and their administrations useless . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the legal Institution of the Priests , and their right to officiate then when the Lord Christ offered his Sacrifice . Then there were Priests who had a right to officiate in their Office , and to offer Gifts according to the Law. Two things are to be inquired into , to give us the sense of these words , and the force of the Reason in them . 1. Why might not the Lord Christ be a Priest , and offer his Sacrifice , continuing on the Earth , to consummate it , notwithstanding the continuance of these Priests according unto the Law. 2. Why did he not in the first place take away and abolish this order of Priests , and so make way for the Introduction of his own Priesthood . I answer unto the first , That if he had been a Priest on the Earth to have discharged the whole work of his Priesthood here below , whil'st they were Priests also ; then he must either have been of the same order with them , or of another ; and have offered Sacrifices of the same kind as they did , or Sacrifices of another kind . But neither of these could be . For he could not be of the same order with them . This the Apostle proves because he was of the Tribe of Judah , which was excluded from the Priesthood , in that it was appropriated unto the Tribe of Levi , and Family of Aaron . And therefore also he could not offer the same Sacrifices with them , for none might do so by the Law but themselves . And of another order together with them he could not be . For there is nothing foretold of Priests of several Orders in the Church at the same time . Yea , as we have proved before , the Introduction of a Priesthood of another order was not only inconsistent with that Priesthood , but destructive of the Law itself , and all its Institutions . Wherefore whil'st they continued Priests according to the Law , Christ could not be a Priest among them , neither of their order nor of another ; that is , if the whole administration of his Office had been upon the Earth together with theirs , He could not be a Priest among them . 2. Unto the second Inquiry , I say the Lord Christ could not by any means take away that other Priesthood , until he himself had accomplished all that ever was signified thereby , according unto Gods Institution . The whole end and design of God in its Institution had been frustrate , if the office bad ceased de jure before the whole of what was prefigured by its Being , Duties and Offices was fulfilled . And therefore although there was an Intercision of its administrations for Seventy years , during the Babylonish Captivity , yet was the Office itself continued in its right and dignity , because what it designed to prefigure was not yet attained . And this was not done till the Lord Christ ascended into the heavenly Sanctuary , to administer in the presence of God for the Church . For until then , the High Priests entering into the holy place in the Tabernacle once a year , had not an accomplishment in what was prefigured thereby . Wherefore there was not an end put unto their Office and Ministration by the oblation of Christ on the Cross , but they still continued to offer Sacrifices according to the Law. For there yet remained unto the fulfilling of what was designed in their whole Office , his entring into the holy place above . Wherefore they were still to continue Priests , until he had compleated the whole Service prefigured by them , in the oblation of himself , and entring thereon into the heavenly Sanctuary . This therefore is the sense of the Apostles reasoning in this place . The Priests of the Order of Aaron continued de jure their administrations of holy things , or were so to do , until all was accomplished that was signified thereby . This was not done until the Ascension of Christ into Heaven . For the first Tabernacle was to stand until the way was made open into the Holiest of all , as we shall see afterwards . Now the Lord Christ was not a Priest after their Order , nor could he offer the Sacrifices appointed by the Law. Hence it is evident , That he could not have been a Priest , had he been to continue in the Earth , and to administer on the Earth , for so their Priesthood with which his was inconsistent , could never have had an end . For this could not be without his entrance as a Priest into the heavenly Sanctuary . It appears therefore how vain the pretence of the Socinians is from this place to prove that the Lord Christ did not offer his expiatory Sacrifice here on the Earth . For the Apostle speaks nothing of his Oblation , which he had before declared to have been once for all , before he entred into Heaven to make intercession for us . But he speaks only of the Order of his Priesthood , and the state and condition wherein the present administration of it was to be continued . Ob. 1. Gods Institutions rightly stated do never interfere . So we see those of the ancient Priesthood and that of Christ did not . They had both of them their proper bounds and seasons ; nor could the latter compleatly commence and take place , until the former was expired . The entrance of Christ into the Holy Place , which stated him in that condition wherein he was to continue the exercise of his Priesthood unto the consummation of all things , put an absolute period unto the former Priesthood by accomplishing all that was signified thereby , with a due and seasonable end unto all legal worship , as to right and efficacy . When he had done all that was figured by them , he took the whole work into his own hand . 2. The discharge of all the Parts and Duties of the Priestly Office of Christ in their proper order were needful unto the salvation of the Church . His Oblation was to be on the Earth , but the continuation of the discharge of his Office was to be in Heaven . Without this the former would not profit us ; if he had done no more he could not have been a Priest. For ( 1 ) As this dependeth on the infinite wisdom of God , ordering and disposing all things that concern the discharge of this Office unto their proper times and seasons ; so ( 2 ) Believers do find in their own experience , how all things are suited unto their conditions and wants . Unless the foundation of a Propitiation for their sins be first laid , they can have no hopes of acceptance with God. This therefore was first done in the offering of the Body of Christ once for all . But when this is done , unless they have a continual application of the efficacy of it unto their Souls , neither their Peace with God , nor their Access unto God can be maintained . And this is done by the Ministration of his Office in the heavenly Sanctuary which ensues thereon . VER . V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qúi , ut qui ; as those who , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deserviunt , inserviunt , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred , ( as in a sacred Office ) properly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exemplari , Rhem. that serve the exemplar and shadow , every way imperfectly , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the similitude . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eras. Coelestium ; others , Rerum Coelestium , of heavenly things , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things which are in Heaven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sicut responsum est Mosi , Rhem. As it was answered Moses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an Answer , but an Oracle , given out upon enquiry , and so any Divine Instruction . Quemadmadum divinitus dictum est , admonished of God say we Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was spoken , simply ; which expresseth not the Original . VER . V. Who serve ( in Sacred Worship ) unto the example and shadow of heavenly things , even as Moses was admonished of God , when he was about to make the Tabernacle ; For see ( saith he ) that thou make all things according to the pattern shewed to thee in the mount . WE must first consider the reading of these words by reason of the testimony which the Apostle quotes out of the Law , and his rendring thereof . The words in the original , Ex. 25. 40. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And look ( or take heed ) and make after their pattern which was shewed thee in the mount . The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things , which is not in the original , nor in the Version of the LXX . But ( 1 ) he might take it from ver . 9. of the Chapter , where the word is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto all that I shall shew thee . ( 2 ) Things indefinitely expressed are to be expounded universally . 1 Kings 8. 39. and to give to every man according to his ways , that is , 2 Chron. 6. 30. and render to every man according to all his ways . Deut. 19. 15. At the mouth of two or three witnesses shall the matter be established , that is , 2 Cor. 13. 1. shall every word be established . Psal. 110. 1. Until I make thine enemies thy footstool , that is , 1 Cor. 15 , 25. all thine enemies . Wherefore the Apostle by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things , says no more but what is expressed in one place , and necessarily understood in the other . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — According to their Pattern , or the Pattern of them ; the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , according to the Pattern , which comes all to one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind ; and it is used for a prepared Pattern or similitude that any thing is to be framed unto . So whereas the Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a Type or Pattern as other things are to be framed by , and not that which is the effigies or Representation of somewhat else . 2. The Connexion of these words with the preceding Discourse which gives us the general Design of the Apostle , is nextly to be considered . He had before intimated two things . ( 1. ) That the High Priests according to the Law did not Minister the Heavenly things . ( 2. ) That the Lord Christ alone did so : whence he concludes his Dignity and Preeminence above them , which is the Argument he hath in hand . Both these he confirmes in these words . For he confines their Ministry unto the Types of Heavenly things , exclusively unto the Heavenly things themselves . And by shewing , as in the verse preceding , that if Christ had been to continue on the Earth , he could not have been a Priest , he manifests that he alone was to administer those Heavenly things . 3. The Argument in general whereby the Apostle proves that they served unto the example and shaddow of Heavenly things , that is , only so and no more , is taken from the words of God to Moses . And the force of the Argument is evident . For God in those words declares that there was something above and beyond that material Tabernacle which was prescribed unto him . For he shewed him either an Original or an Exemplar in the Top of the Mount , which what he was to do below did but shaddow and represent . And therefore they who ministred in what he was to make , could serve only therein to be the example and shadow of Heavenly things . This therefore is the Apostles Argument from this Testimony ; If God shewed unto Moses on the Top of the Mount that which was Heavenly , and he was to make an example or shaddow of it , then they that ministred therein served only unto the example and shaddow of Heavenly things . In the words may be observed ; ( 1. ) The Persons spoken of ; who , ( 2. ) What is ascribed unto them ; they serve . ( 3. ) The Limitation of that service ; wherein there is . ( 1. ) The present immediate Object of it ; an example and shadow . ( 2. ) The ultimate things intended ; Heavenly things . ( 4. ) The Proof of the whole Assertion ; from the words of God to Moses ; wherein there is ( 1. ) The manner of the instruction given him ; he was warned of God. ( 2. ) The instruction or warning it self ; see that thou make , &c. 1. There is the Persons spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who ; It refers unto the Priests mentioned ver . 4. Seeing there are Priests that offer Gifts ; who . But although that expression comprized the whole order of Levitical Priests , yet it refers in particular unto the High Priests , verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every High Priest ; Which High Priests . 2. What is ascribed unto them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do serve . The general signification of the English word to serve is not intended , as any thing doth serve for an end , or one Person serves another . For it is a sacred word , and signifies only to minister in sacred worship and service , as the Syriacke Translation renders it . And in partiticular it respects here all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ordinances of Divine Service which were appointed under the first Tabernacle Chap. 9. 1. They do serve : They do according unto the Law officiate in sacred things ; That is , they did so de jure , in their first Institution , and continued de facto so to do still . And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is applied both unto the inward spiritual , and outward instituted holy worship of God , See Matth. 4. 10. Act. 7. 7. Rom. 1. 9. It respects therefore all that the High Priests did , or had to do in the worship of God , in the Tabernacle or Temple . 3. The Limitation of their sacred service , is , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to an example and shadow . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Specimen of any thing : that whereby any thing is manifested by a Part or Instance . It is used in the New Testament only Jude 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are set forth for an example , ( speaking of Sodom and Gomorrah ) or a particular Instance of what would be Gods dealing with provoking sinners at the last day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is framed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is but once used in the New Testament , Col. 2. 15. where we render it to make a shew ; that is a Representation of what was done ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used , is an example shewing or declaring any thing in a way of instance . Joh. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have given you an example , saith our Saviour , when he had washed his Disciples feet ; that is , shewed you in what I have done , what you ought to do also . So Jam. 5. 10. Take , my Brethren , the Prophets for an example . But whereas principally and commonly examples are Patterns of other things that which they are to be conformed unto , as in the places cited , Joh. 13. 15. Jam. 5. 10 , this cannot be the sense of it in this Place . For the Heavenly things were not framed and fashioned after the example of these , but on the contrary . Wherefore examples are of two sorts , Effigiantia and Effigiata : that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such as other things are framed by , or such as are framed by other things . In this latter sense it is here used ; and I would chuse to render it by a Resemblance . It is less then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simile quiddam ; an obscure Representation . Hence it is added . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the shaddow . Some suppose a shaddow is taken artificially and opposed unto an express Image or compleat delineation of any thing , by a similitude taken from the first lines and shaddows of any thing that is afterwards to be drawn to the life ; and so they say it is used Chap. 10. 1. The Law had only a shadow of good things to come , and not the express Image of the things themselves . But properly it is taken naturally and opposed unto a Body or Substance ; Col. 2. 17. Which things have a shadow of things to come ; but the Body is Christ. It is indifferent in whether sense we here take the word , for what is affirmed is true in both . If we take it in the first way , it intends that obscure delineation of Heavenly mysteries , which was in the legal Institutions . They did represent and teach them , and so were taught and represented in the divine service of those Priests . But it was so obscurely that none could see their beauty and excellency therein . If it be used in the latter way , then it declares that the substance of what God intended in all his worship was not contained nor comprized in the services of those Priests . There were some lines and shadows to represent the body , but the body it self was not there . There was something above them and beyond them , which they reached not unto . 4. The things themselves whence they are restrained by this Limitation is expressed ; of Heavenly things . The things intended in these words are no other , than what God shewed unto Moses in the Mount ; and therefore we shall defer our enquiry into them , untill we come unto those words . This therefore is the meaning of the words . The whole ministry of the Priests of old , was in and about earthly things , which had in them only a resemblance and shaddow of things above . And we may observe by the way , 1. God alone limits the signification and use of all his own Institutions . We ought not to derogate from them nor to take any thing out of them , which God hath put into them ; nor can we put any thing into them , that God hath not furnished them withal . And we are apt to err in both extremes . The Jews to this day believe , that the ministration of their Priests contained the Heavenly things themselves . They do so , contrary to the nature and end of them , which the Scripture so often speaks unto . This is one occasion of their Obstinacy and unbelief . They will imagine that there was nothing above or beyond their legal Institutions ; no other Heavenly Mysteries of Grace and Truth , but what is comprized in them . They put more in them , then ever God furnished them withal , and perish in their vain confidence . It hath so fallen out also under the New Testament . God hath instituted his holy Sacraments , and hath put this vertue into them that they should represent and exhibit unto the Faith of Believers , the Grace which he intendeth and designeth by them . But men have not been contented herewith , and therefore they will put more into them , then God hath furnished them withal . They will have them to contain the Grace in them which they exhibit in the way of a Promise , and to communicate it unto all sorts of persons that are partakers of them . Thus some would have Baptisme to be Regeneration it self , and that there is no other Evangelical Regeneration but that alone , with the profession which is made thereon . Every one who is baptized is thereby regenerate . The sign and figure of Grace they would have to be the Grace it self . Nothing can be invented more pernitious unto the souls of men . For all sorts of Persons may be brought to a ruinous security about their spiritual condition by it , and diverted from endeavours after that real internal work in the change of their hearts and natures , without which none shall see God. This is to put that into it , which God never placed there . Some suppose it to be such a distinguishing or rather separating Ordinance that the Administration of it in such a way or such a season , is the fundamental Rule of all Church fellowship and Communion ; whereas God never designed it unto any such end . In the Supper of the Lord , the Church of Rome in particular is not contented that we have a Representation and instituted Memorial of the Death of our Lord Jesus Christ in the signes of his Body as broken , and his Blood as shed for us , with an exhibition of Grace in the word of Promise or the Gospel ; but they will have the natural Body and Blood of Christ , his flesh and bones to be contained therein , and to be eaten or devoured by all that partake of the outward signes . This is to put that into an Ordinance , which God never put into it , and so to overthrow it . And there are two Grounds or ends of what they do . The first is , to turn the Wisdom of Faith into a carnal Imagination . It requires the Light and Wisdom of Faith to apprehend the Spiritual exhibition of Christ in the Sacrament unto us . It is a great Spiritual Mystery , not at all to be apprehended , but by the supernatural Light of Faith. This the vain darkned minds of men like not , they cannot away with it , it is foolishness unto them . Wherefore under the name of a Mystery , they have invented the most horrible and monstrous figments , that ever befell the minds of men . This is easily received and admitted by a meer Act of carnal Imagination ; and the more blind and dark men are , the more are they pleased with it . ( 2. ) They do it to exclude the exercise of Faith in the Participation of it . As they deal with the wisdom of Faith , as unto its nature , So they do with the exercise of Faith as unto its use . God hath given this measure unto this Ordinance , that it shall exhibit and communicate nothing unto us , that we shall receive no benefit by it , but in the actual exercise of Faith. This the carnal minds and hearts of men like not . It requires a peculiar exercise of this Grace and that in a peculiar manner unto a Participation of any Benefit by it . But this under the Notion of bringing more into the Ordinance then ever God put into it , they exclude , and ease all men of . Let them but bring their mouths and their teeth , and they fail not of eating the Body and drinking the very blood of Christ. So under a pretence of putting that in the Ordinance which God never put into it , they have cast out of the hearts of men the necessity of those Duties , which alone render it usefull and beneficial . Some on the other side do derogate from them , and will nor allow them that station or use which God hath appointed unto them in the church . ( 1. ) some do so from their Dignity . They do so by joyning their own Appointments unto them , as of equal worth and Dignity with them . ( 2. ) Some do so from their Necessity , practically setting light or by disregarding the Participation of them . ( 3. ) Some do so from their use , openly denying their continuance in the Church of God. The Reasons why men are so prone to deviate from the Will of God in his Institutions , and to despise the measures he hath given them ; are ( 1. ) Want of Faith in its principal Power and Act , which is submission and Resignation of soul unto the Sovereignty of God. Faith alone renders that an alsufficient reason of Obedience . ( 2. ) Want of Spiritual Wisdom and understanding to discern the mystery of the Wisdom and Grace of God in them . 2. It is an Honour to be employed in any sacred service that belongs unto the worship of God , though it be of an inferior nature unto other parts of it . It is so I say if we are called of God thereunto . This was the greatest Honour that any were made Partakers of under the Old Testament , that they served unto the example and shadow of Heavenly things only . And if now God call any of us unto his service , wherein yet by the meaness of our gifts , or want of opportunities , we cannot serve him in so eminent a manner , as some others do ; yet if we abide in our station and Duty , there is great Honour in the meanest Divine Service . 3. So great was the Glory of Heavenly ministration in the mediation of Jesus Christ , as God would not at once bring it forth in the Church , untill he had prepared the minds of men by Types , Shadows , Examples , and Representations of it . This was the end of all legal Institutions of Divine Worship and Service . And herein the Wisdom of God , provided in these to cases , that were necessary . First he filled them with Glory and Beauty that they might affect the mindes of men , with an admiration and expectation of that greater Glory which they represented and pointed unto . And this they did among all them who truly believed , so that they continually looked and longed after the coming of him , the glory of whose ministry was represented in them . In these two things did their Faith principally act it self . ( 1. ) In a diligent enquiry into the mediation and minstry of Christ with the Glory which it was to be accompanied withal , 1 Pet. 1. 10 , 11. ( 2. ) In earnest desires after the enjoyment of what they saw afar off , and which was obscurely represented unto them , Cant. 2. 18. Chap. 4. 6. From both these arose that fervent love unto , zeal for , and delight in those Ordinances of Worship which did so lead them unto these things that were so glorious , which in the Scripture are everywhere expressed , and which were so well-pleasing unto God. Secondly , on the other hand , because these Institutions were to be so glorious , that they might be shadows of heavenly things , and the People unto whom they were given were carnal , and given to rest themselves in present outward Appearances , God was pleased to intermix with them many Services that were hard to be born , and many Laws with Penalties severe and dreadful . This Provision was laid in by Divine Wisdom , that they might not rest in what he designed only to prepare their minds for the introduction of that which was far more glorious . And well is it for us , if we have a due apprehension of the glory of the heavenly Ministration of Christ , now it is introduced . It is too evident that with many , yea with most that are called Christians , it is far otherwise . For they are still seeking after the outward glory of a carnal Worship , as though they had no view of the spiritual Glory of the heavenly Ministration of the Gospel in the hand of Jesus Christ our High Priest. Nor will it be otherwise with any of us , unless we are enabled by Faith to look within the vail , and see the beauty of the appearance of Christ at the right hand of God. The Apostle tells us , that the Ministration of the Law was glorious ; yet had it no Glory in comparison of that which doth excel . But if we are not able to discern this more excellent Glory , and satisfie our selves therein , it is a great sign that we our selves are carnal , and therefore are delighted with those things that are so . But we must proceed with our Exposition . 5. The proof of the foregoing Assertion is added by the Apostle , in the words which God spake unto Moses with respect unto his building the Tabernacle , which was the Seat of all the Divine Service they were to administer . And there are two things to be considered in this Testimony . ( 1 ) The manner of its Introduction . ( 2 ) The words of the Testimony itself . 1. The words of the Introduction are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Admonished of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render the Answer of God , Rom. 11. 4. But what saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divine Oracle ; A Responsum , a Word or Answer from God , giving Caution or Direction . And it is used principally for such an Oracle of God , as hath a warning or caution in it , for the avoiding somewhat on the one hand , as well as doing what is given in charge on the other . So Joseph was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely warned to avoid the danger that was designed unto the Child Jesus , Matth. 2. 22. as the Wisemen were to avoid going unto Herod , ver . 12. so Hebr. 11. 7. Noah being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely warned , was moved with fear . Yet sometimes it is used for any immediate private Revelation , Luke 2. 26. Acts 10. 22. Wherefore two things are intended in this expression . ( 1 ) That Moses had an immediate Word , Command or Oracle from God to the purpose intended . And ( 2 ) That he was to use great caution and heed about what was enjoined him , that there might be no miscarriage or mistake . Admonished of God. And the manner of the Expression in the Original carrieth Admonition in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and look to it and do , Exod. 25. 40. take diligent care about it . The same is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thus used , take heed , look well to it . When John upon surprisal would have fallen down before the Angel to worship him , he replied , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see thou do it not , avoid it with care , Rev. 22. 9. The matter was of the greatest importance , and the utmost diligence was to be used about it , whence the Divine Oracle was given out in a way of charge and admonition , as we have well rendred the word . And we may observe , That our utmost care and diligence in the consideration of the mind of God , is required in all that we do about his Worship . There is nothing wherein men for the most part are more careless . Some suppose it belongs unto their own wisdom to order things in the Worship of God , as it seems most meet unto them ; an Apprehension that I shall leave this world in admiration of , that ever it should befall the minds of so many good and honest men as it hath done . But the power of Prejudice is unexpressible . Some think they are no farther concerned in these things , than only to follow the Traditions of their Fathers . This unto the community of Christians is the only Rule of Divine Worship . To suppose that it is their duty to enquire into the way and manner of the Worship of God , the Grounds and Reasons of what they practise therein , is most remote from them . It was Moses that had the command to take care about the making of the Tabernacle , and not the People . There was nothing left unto them but to do and observe what he had appointed . And it is true , when God first reveals the way of his Worship immediately from himself , as he did first by Moses , and last of all by his Son Jesus Christ , the People have nothing to do therewith , but only to observe and do what is appointed , as our Saviour expresly declares , Matth. 28. 20. But when his Worship is so revealed and declared , there is not the meanest Person who professeth obedience unto him , who is exempted from this command of taking most diligent care about the due discharge of their duty herein . And this care and diligence is necessary ; First , From the aptness and proneness of the minds of men unto pernicious extreams in this matter : For ( 1 ) The Generality of Men have been stupidly negligent herein , as if it were a matter wherein they were not at all concerned . What is provided for them , what is proposed unto them , what comes in the ordinary way whereunto they have been accustomed , whatever it be , that they follow . And as they take it upon light grounds , so they observe it with slight spirits . And this hath been the true cause of that inundation of Prophaness which is come on the Christian world . For when once Men come unto such an inconcernment in the Worship of God , as to ingage in it they know not well why , and to perform it they know not how , all manner of Impiety will ensue in their Lives , as is manifest in experience beyond the evidence of a thousand Arguments . ( 2 ) Many in all Ages have been prone to indulge unto their own Imaginations and Inventions in the disposal of Divine Worship . And this bitter Root hath sprung up into all the Superstition and Idolatry that the Earth is filled withall at this day . From these two poysoned Springs , hath proceeded that woful Apostasie from Christ and Evangelical Worship , which the world groans under . Wherefore our utmost care and diligence is required herein . Secondly , The concernment of the Glory of God calls for the same care in like manner . It were no hard thing to demonstrate that the principal way and means whereby God expects that we should give glory unto him in this world , is by a due observation of the Divine Worship that he hath appointed . For herein do we in an especial manner ascribe unto him the glory of his Sovereignty , of his Wisdom , of his Grace and Holiness ; when in his Worship we bow down our Souls under his Authority alone ; when we see such an impress of Divine Wisdom on all his Institutions , as to judge all other ways folly in comparison of them , when we have experience of the grace represented and exhibited in them , then do we glorifie God aright . And without these things , whatever we pretend , we honour him not in the Solemnities of our Worship . But we return . In the charge given to Moses two things are observable . ( 1 ) The time when it was given him . ( 2 ) The charge itself . 1. The time when it was given . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he was about to make the Tabernacle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth that which is immediately future . He was in procinctu , in readiness for that work ; just as it were taking it in hand , and going about it . This made the divine warning seasonable . It was given him upon the entrance of his work , that it might make an effectual impression on his mind . And it is our duty upon an entrance into any work we are called unto , to charge our Consciences with a divine admonition . What immediate Revelation was to Moses , that the written Word is to us . To charge our Consciences with Rule from it , and its Authority will preserve us in whatever may fall out in the way of our duty , and nothing else will do it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perficere , to accomplish , to perfect , to finish . But it includes here the beginning , as well as the end of the work , which he was to perfect . The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 7. 44. where this whole passage is somewhat otherwise expressed to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he appointed who spake unto Moses ( which was God himself , as our Apostle here declares , in the second Person the great Angel of the Covenant ) that he should make it according to the pattern which he saw . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compriseth the whole service of Moses , in making , framing , and finishing the Tabernacle . The warning and charge itself is , That he should make all things according to the Pattern shewed him in the Mount. What this Pattern was , how it was shewed unto Moses , and how he was to make all things according unto it , are all of them things not easie to be explained . In general it is certain that God intended to declare hereby , that the work which Moses had to do , the Tabernacle he was to erect , and the Worship thereof , was not either in the whole , or in any part of it , or any thing that belonged unto it , a matter of his own invention or contrivance , nor what he set upon by chance , but an exact representation of what God had instructed him in , and shewed unto him . This was the foundation of all the Worship of God under the Old Testament , and the security of the Worshippers . Hence at the finishing of this work it is eight times repeated in one Chapter , that all things were done as God commanded Moses . And herein was that Truth fully consecrated unto the perpetual use of the Church in all Ages , That the Will and Command of God is the sole Reason , Rule and Measure of all Religious Worship . For the Pattern itself , Expositors generally agree , That on the Top of the Mount God caused to appear unto Moses , the form , fashion , dimensions and utensils of that Tabernacle which he was to erect . Whether this representation were made to Moses by the way of internal Vision , as the Temple was represented unto Ezekiel , or whether there were an aetherial Fabrick proposed unto his bodily senses , is hard to determine . And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar or Pattern , our Apostle here calls heavenly things . For to prove that the Priests served only unto the resemblance and shadow of heavenly things , he produceth this Testimony , that Moses was to make all things according to the Pattern shewed him in the Mount. And this Pattern , with all that belonged unto it , is called heavenly things , because it was made to appear in the Air on the top of the Mount , with respect unto that which was to be made beneath . Or it may be called heavenly , because it was the immediate effect of the power of God , who worketh from Heaven . But supposing such an aetherial Tabernacle represented unto Moses , yet it cannot be said , that it was the substance of the heavenly things themselves , but only a shadow or representation of them . The heavenly things themselves , in the mind of God , were of another nature , and this Pattern on the Mount was but an external representation of them . So that here must be three things intended . ( 1 ) The heavenly things themselves . ( 2 ) The representation of them on the Mount. ( 3 ) The Tabernacle made by Moses in imitation thereof . Wherefore this Tabernacle and its Worship , wherein the Levitical Priests administred their Office , was so far from being the substance of the heavenly things themselves , as that they were but a shadow of that shadow of them which was represented in the Mount. I know not that there is any thing in this Exposition of the words that is contrary unto the Analogy of Faith , or inconsistent with the design of the Apostle . But withall I must acknowledge , that these things seem to me exceeding difficult , and such as I know not how fully to embrace , and that for the Reasons following . 1. If such a representation were made unto Moses in the Mount , and that be the Pattern intended , then the Tabernacle with all its Ministry was a shadow thereof . But this is contrary unto our Apostle in another place , who tells us that indeed all legal Institutions were only a shadow , but withall that the substance or body was of Christ , Col. 2. 17. And it is the body that the shadow doth immediately depend upon and represent . But according unto this Exposition , this Figure or Appearance made in the Mount , must be the body or substance which those legal Institutions did represent . But this Figure was not Christ. And it is hard to say , that this Figure was the body which the Tabernacle below was the shadow of , and that body was the shadow of Christ. But that Christ himself , his Mediation and his Church , that is , his Mystical Body , were not immediately represented by the Tabernacle , and the Service of it , but somewhat else that was a Figure of them , is contrary unto the whole dispute of the Apostle in this place , and the Analogy of Faith. 2. I do not see how the Priests could minister in the earthly Tabernacle as an example and shadow of such an aetherial Tabernacle . For if there were any such thing , it immediately vanished after its appearance ; It ceased to be any thing , and therefore could not be any longer an heavenly thing . Wherefore with respect thereunto , they could not continue to serve unto the example of heavenly things , which were not . 3. No tolerable account can be given of the reason or use of such a representation . For God doth not dwell in any such Tabernacle in Heaven , that it should be thought to represent his holy Habitation . And as unto that which was to be made on the earth , he had given such punctual instructions unto Moses , confirming the remembrance and knowledge of them in his mind by the Holy Spirit , by whom he was acted and guided , as that he needed no help from his imagination , in the view of the representation of such a Fabrick . 4. Whatever Moses did , it was for a Testimony unto the things which were to be spoken afterwards , Chap. 3. 5. But these were the things of Christ and the Gospel , which therefore he was to have an immediate respect unto . 5. The sense of the words must be determined from the Apostle himself . And it is evident , ( 1 ) That the heavenly things unto whose resemblance the legal Priests did minister , and the Pattern shewed unto Moses in the Mount , were the same . Hereon depends the whole force of his Proof from this Testimony . ( 2 ) These heavenly things , he expresly tells us , were those which were consecrated , dedicated unto God , and purified by the Sacrifice of the blood of Christ , Chap. 9. 23. ( 3 ) That Christ by his Sacrifice did dedicate both himself , the whole Church and its Worship unto God. From these things it follows , ( 4 ) That God did spiritually and mystically represent unto Moses , the Incarnation and Mediation of Christ with the Church of the Elect , and its spiritual Worship , which was to be gathered thereby . And moreover he let him know how the Tabernacle and all that belonged thereunto , did represent him and them . For the Tabernacle that Moses made was a sign and figure of the Body of Christ. This we have proved in the Exposition of the second verse of this Chapter , and it is positively affirmed by the Apostle , Col. 2. 17. For therein would God dwell really and substantially , Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily . And the Tabernacle was but to represent this Inhabitation of God in Christ. Therefore did he dwell therein typically by sundry pledges of his presence , that he might represent the real substantial Inhabitation of the Godhead in the Body , or Humane Nature of Christ. This therefore was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereunto the Tabernacle was to be framed , and this was that which was shewed unto Moses on the top of the Mount. These were the heavenly things , which they served unto the resemblance and shadow of . It is therefore most prodable , and most agreeable unto the mystery of the wisdom of God in these things , that before the building of the Tabernacle below , God did shew unto Moses what was to be signified and represented thereby , and what he would introduce when that was to be taken away . He first shewed the true Tabernacle , then appointed a Figure of it , which was to abide and serve the Worship of the Church , until that true one was to be introduced , when this was to be taken down and removed out of the way , which is the substance of what the Apostle designeth to prove . It will be said that what was shewed unto Moses in the Mount , was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as here , that is , a likeness , similitude and type of other things . This therefore could not be Christ himself and his Mediation , which are the substance of heavenly things , and not a resemblance of them . I answer ( 1 ) All Representations of Christ himself , antecedent unto his actual exhibition in the flesh , ( as his appearances in humane shape of old ) were but Resemblances and Types of what should be afterwards . ( 2 ) His manifestation unto Moses is so called , not that it was a Type of any other things above , but because it was the Prototype of all that was to be done below . 1. This was the Foundation of the Faith of the Church of Israel in all Generations . Their Faith in God was not confined unto the outward things they enjoyed , but on Christ in them , and represented by them . They believed that they were only Resemblances of him and his Mediation , which when they lost the Faith of , they lost all acceptance with God in their Worship . The relation of their Ordinances unto him , their expression of him , as their Prototype and Substance , was the line of life , wisdom , beauty , glory and usefulness that ran through them all . This being now taken away , they are all as a dead thing . When Christ was in them they were the delight of God , and the joy of the Souls of his Saints . Now he hath uncloathed himself of them , and left them to be rolled up as a vesture , as a monument of the Garments he thought meet to wear in the immature Age of the Church , they are of no more use at all . Who now can see any beauty , any glory in the Old Temple Administrations should they be revived ? Where Christ is , there is glory , if we have the light of Faith to discern it ; and we may say of every thing wherein he is not , be it never so pompous unto the eyes of flesh , Ichabod ; where is the glory of it , or it hath no glory . Jude tells us of a Contest between Michael and the Devil about the Body of Moses , ver . 9. It is generally thought that the Devil would have hindred the Burial of it , that in process of time it might have been an occasion of Idolatry among that People . But that which was signified hereby , was the Contest he made to keep the Body of Moses , the whole System of Mosaical Worship and Ceremonies , from being buried , when the life and soul of it was departed . And this hath proved the ruine of the Jews unto this day . 2. Consider the progress of these heavenly things ; that is , of Jesus Christ , and all the effects of his Mediation in Grace and Glory . ( 1 ) The Idea , the original Pattern or Exemplar of them was in the mind , the counsel , the wisdom and will of God , Ephes. 1. 5 , 8 , 9. ( 2 ) Hereof God made various accidental Representations , preparatory for the full expression of the glorious eternal Idea of his mind . So he did in the appearance of Christ in the form of humane nature to Abraham , Jacob , and others ; so he did in the Pattern that he shewed unto Moses in the Mount , which infused a spirit of life into all that was made unto a resemblance of it . So he did in the Tabernacle and Temple , as will be more fully declared afterwards . ( 3 ) He gave a substantial Representation of the eternal Idea of his Wisdom and Grace , in the Incarnation of the Son , in whom the fulness of the Godhead dwelt substantially , and in the discharge of his work of Mediation . ( 4 ) An Exposition of the whole is given us in the Gospel , which is Gods means of instructing us in the eternal counsels of his Wisdom , Love and Grace , as revealed in Jesus Christ , 2 Cor. 3. 18. The actings of Faith with respect unto these heavenly things , do begin where the Divine Progress of them doth end , and end where it begins . Faith in the first place respects and receives the Revelation of the Gospel , which is the means of its receiving and resting in Christ himself . And through Christ our Faith is in God , 1 Pet. 1. 20. as the eternal Spring and Fountain of all Grace and Glory . VER . VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is no material difference in any Translators ancient or modern in the rendering of these words ; their signification in particular will be given in the Exposition . VER . VI. But now he hath obtained a more excellent Ministry , by how much also he is the Mediator of a better Covenant , which was established on better Promises . IN this Verse beginneth the Second Part of the Chapter , concerning the difference between the two Covenants , the Old and the New , with the Preheminence of the latter above the former ; and of the Ministry of Christ above the High Priests on that account . The whole Church state of the Jews , with all the Ordinances and Worship of it , and the Priviledges annexed unto it , depend wholly on the Covenant that God made with them at Sinai . But the introduction of this new Priesthood whereof the Apostle is discoursing , did necessarily abolish that Covenant , and put an end unto all sacred Ministrations that belonged unto it . And this could not well be offered unto them , without the supply of another Covenant which should excell the former in Priviledges and Advantages . For it was granted among them , that is was the design of God to carry on the Church unto a perfect state , as hath been declared on Chap. 7. Wherefore he would not lead it backward , nor deprive it of any thing it had enjoyed , without provision of what was better in its room . This therefore the Apostle here undertakes to declare . And he doth it after his wonted manner from such Principles and Testimonies as were admitted among themselves . Two things unto this purpose he proves by express Testimonies out of the Prophet Jeremiah . 1. That besides the Covenant made with their Fathers in Sinai , God had promised to make another Covenant with the Church , in his appointed time and season . 2. That this other promised Covenant should be of another nature than the former , and much more excellent as unto spiritual Advantages , unto them who were taken into it . From both these fully proved , the Apostle infers the necessity of the Abrogation of that first Covenant , wherein they trusted , and unto which they adhered , when the appointed time was come . And hereon he takes occasion to declare the Nature of the two Covenants in sundry instances , and wherein the differences between them did consist . This is the substance of the remainder of this Chapter . This Verse is a Transition from one Subject unto another , namely , from the Excellency of the Priesthood of Christ above that of the Law , unto the Excellency of the New Covenant above the Old. And herein also the Apostle artificially compriseth and confirmeth his last Argument , of the Preheminency of Christ , his Priesthood and Ministry above those of the Law. And this he doth from the Nature and Excellency of that Covenant whereof he was the Mediator in the discharge of his Office. There are two Parts of the words . 1. An Assertion of the Excellency of the Ministry of Christ. And this he expresseth by way of comparison . He hath obtained a more excellent Ministry : and after declareth the degree of that comparison ; By how much also . II. He annexeth the Proof of this Assertion , in that he is the Mediator of a better Covenant , established on better or more excellent Promises . In the first of these there occur these five things . 1. The note of its Introduction ; But now . 2. What is ascribed in the Assertion unto the Lord Christ , and that is a Ministry . 3. How he came by that Ministry ; He hath obtained it . 4. The quality of this Ministry ; it is better or more excellent than the other . 5. The measure and degree of this Excellency ; By how much also : all which must be spoken unto , for the opening of the words . 1. The Introduction of the Assertion is by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But now ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now , is a note of time , of the present time . But there are Instances where these Adverbial Particles thus conjoyned , do not seem to denote any time or season , but are meerly adversative , Rom. 7. 17. 1 Cor. 5. 11. Chap. 7. 14. But even in those places there seems a respect unto time also , and therefore I know not why it should be here excluded . As therefore there is an Opposition intended unto the Old Covenant , and the Levitical Priesthood ; so the season is intimated of the Introduction of that Covenant , and the better Ministry wherewith it was accompanied . Now , at this time , which is the season that God hath appointed for the Introduction of the New Covenant and Ministry . To the same purpose the Apostle expresseth himself , treating of the same subject , Rom. 3. 26. to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at this instant season , now the Gospel is preached , his Righteousness ; at . For Ob. God in his infinite wisdom gives proper times and seasons unto all his Dispensations unto and towards the Church . So the accomplishment of these things was in the fulness of times , Ephes. 1. 10. that is , when all things rendred it seasonable and suitable unto the condition of the Church , and for the manifestation of his own glory . He hasteneth all his works of grace in their own appointed time , Isa. 60. 22. And our duty it is , to leave the ordering of all the Concerns of the Church in the accomplishment of promises , unto God in his own time , Acts 1. 7. 2. That which is ascribed unto the Lord Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Ministry . The Priests of old had a Ministry , they ministred at the Altar , as in the foregoing verse . And the Lord Christ was a Minister also ; so the Apostle had said before , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 2. A Minister of the holy things . Wherefore he had a Liturgy , a Ministry , a Service committed unto him . And two things are included herein . 1. That it was an office of Ministry that the Lord Christ undertook . He is not called a Minister with respect unto one particular Act of Ministration ; so are we said to minister unto the necessity of the Saints , which yet denotes no office in them that do so . But he had a standing Office committed unto him , as the word imports . In that sense also he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Minister in office , Rom. 15. 8. 2. Subordination unto God is included herein . With respect unto the Church his Office is supreme , accompanied with Sovereign Power and Authority ; He is Lord over his own house . But he holds his Office in subordination unto God , being faithful unto him that appointed him . So the Angels are said to minister unto God , Dan. 7. 10. that is , to do all things according unto his will , and at his command . So had the Lord Christ a Ministry . And we may observe , 1. That the whole Office of Christ was designed unto the Accomplishment of the Will and Dispensation of the Grace of God. For these ends was his Ministry committed unto him . We can never sufficiently admire the Love and Grace of our Lord Jesus Christ in undertaking this Office for us . The greatness and glory of the duties which he performed in the discharge thereof , with the benefits we receive thereby are unspeakable , being the immediate cause of all grace and glory . Yet we are not absolutely to rest in them , but to ascend by Faith unto the eternal Spring of them . This is the Grace , the Love , the Mercy of God , all acted in a way of Sovereign Power . These are everywhere in the Scripture represented as the original Spring of all Grace , and the ultimate Object of our Faith , with respect unto the benefits which we receive by the Mediation of Christ. His Office was committed unto him of God , even the Father , and his Will did he do in the discharge of it . Yet also 2. The Condescension of the Son of God to undertake the Office of the Ministry on our behalf , is unspeakable , and for ever to be admired . Especially will it appear so to be , when we consider who it was who undertook it , what it cost him , what he did and underwent in the pursuance and discharge of it , as it is all expressed , Phil. 2. 6 , 7 , 8. Not only what he continueth to do in Heaven at the right hand of God belongeth unto this Ministry , but all that he suffered also upon the Earth . His Ministry in the undertaking of it , was not a Dignity , a Promotion , a Revenue , Matth. 20. 28. It is true , it is issued in glory , but not until he had undergone all the evils that humane nature is capable of undergoing . And we ought to undergo any thing chearfully for him , who underwent this Ministry for us . 3. The Lord Christ by undertaking this Office of the Ministry , hath consecrated and made honourable that Office unto all , that are rightly called unto it , and do rightly discharge it . It is true , his Ministry and ours , are not of the same kind and nature ; But they agree in this , that they are both of them a Ministry unto God , in the holy things of his worship . And considering that Christ himself was Gods Minister , we have far greater reason to tremble in our selves on an apprehension of our own insufficiency for such an Office , than to be discouraged with all the hardships and contests we meet withall in the world upon the account of it . 3. The general way whereby our Lord Christ came unto this Ministry , is expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He obtained it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either sorte contingo , to have a lot or portion , or to have any thing befall a Man , as it were by accident ; or assequor , obtineo , to attain , or obtain any thing which before we had not . But the Apostle designeth not to express in this word the especial call of Christ , or the particular way whereby he came unto his Ministry , but only in general that he had it , and was possessed of it , in the appointed season , which before he had not . The way whereby he entred on the whole office and work of his Mediation , he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 1. 4. he had it by Inheritance , that is , by free Grant and perpetual Donation , made unto him as the Son. See the Exposition on that place . There were two things that concurred unto his obtaining this Ministry . ( 1 ) The eternal purpose and counsel of God , designing him thereunto ; an Act of the Divine Will accompanied with infinite Wisdom , Love and Power . ( 2 ) The actual call of God , whereunto many things did concur , especially his Unction with the Spirit above measure for the holy discharge of his whole Office. Thus did he obtain this Ministry , and not by any legal Constitution , Succession , or carnal Rite , as did the Priests of old . And we may see that Ob. The Exaltation of the Humane Nature of Christ into the Office of this glorious Ministry , depended solely on the Sovereign Wisdom , Grace and Love of God. When the Humane Nature of Christ was united unto the Divine , it became in the Person of the Son of God meet and capable to make satisfaction for the sins of the Church , and to procure Righteousness and Life Eternal for all that do believe . But it did not merit that Union , nor could do so . For as it was utterly impossible that any created Nature , by any Act of its own should merit the Hypostatical Union ; so it was granted unto the Humane Nature of Christ antecedently unto any Act of its own in way of obedience unto God. For it was united unto the Person of the Son , by virtue of that Union . Wherefore antecedently unto it , it could merit nothing . Hence its whole Exaltation and the Ministry that was discharged therein , depended solely on the Sovereign Wisdom and Pleasure of God. And in this Election and Designation of the Humane Nature of Christ unto Grace and Glory , we may see the pattern and example of our own . For if it was not upon the consideration or foresight of the obedience of the Humane Nature of Christ , that he was predestinated and chosen unto the grace of the Hypostatical Union , with the Ministry and Glory which depended thereon , but of the meer Sovereign Grace of God ; how much less could a foresight of any thing in us , be the cause why God should chuse us in him before the foundation of the world unto grace and glory ? 4. The Quality of this Ministry thus obtained as unto a comparative excellency , is also expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more excellent . The word is used only in this Epistle in this sense , Chap. 1. 4. and in this place . The original word denotes only a difference from other things ; but in the comparative degree as here used , it signifies a Difference with a Preference , or a comparative excellency . The Ministry of the Levitical Priests was good and useful in its time and season . This of our Lord Jesus Christ so differed from it , as to be better than it , and more excellent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And 5. There is added hereunto the Degree of this Preheminence so far as it is intended in this place , and the present Argument , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by how much . So much more excellent by how much . The excellency of his Ministry above that of the Levitical Priests , bears proportion with the excellency of the Covenant whereof he was the Mediator , above the Old Covenant wherein they administred , whereof afterwards . So have we explained the Apostles Assertion , concerning the excellency of the Ministry of Christ. And herewith he closeth his Discourse which he had so long engaged in , about the Preheminence of Christ in his Office above the High Priests of old . And indeed this being the very hinge whereon his whole Controversie with the Jews did depend , he could not give it too much evidence , nor too full a confirmation . And as unto what concerns our selves at present , we are taught thereby , That Ob. It is our Duty and our Safety to acquiesce universally and obsolutely in the Ministry of Jesus Christ. That which he was so designed unto in the infinite wisdom and grace of God , that which he was so furnished for the discharge of , by the communication of the Spirit unto him in all fulness , that which all other Priesthoods were removed to make way for , must needs be sufficient and effectual for all the ends unto which it is designed . It may be said , this is that which all men do ; all that are called Christians do fully acquiesce in the Ministry of Jesus Christ. But if it be so , why do we hear the bleating of another sort of Cattel ? What mean those other Priests and reiterated Sacrifices which make up the Worship of the Church of Rome ? If they rest in the Ministry of Christ , why do they appoint one of their own to do the same things that he hath done , namely , to offer Sacrifice unto God ? The Proof of this Assertion lies in the latter part of these words . By how much he was the Mediator of a better Covenant , established on better Promises . The words are so disposed , that some think the Apostle intends not to prove the excellency of the Covenant , from the excellency of his Ministry therein . But the other sense is more suited unto the scope of the place , and the nature of the Argument which the Apostle presseth the Hebrews withal . For on supposition that there was indeed another and that a better Covenant to be introduced and established , than that which the Levitical Priests served in , which they could not deny ; it plainly follows , that he on whose Ministry the dispensation of that Covenant did depend , must of necessity be more excellent in that Ministry , than they who appertained unto that Covenant which was to be abolished . However it may be granted that these things do mutually testifie unto and illustrate one another . Such as the Priest is , such is the Covenant , such as the Covenant is in dignity , such is the Priest also . In the words there are three things observable . 1. What is in general ascribed unto Christ , declaring the nature of his Ministry , He was a Mediator . 2. The Determination of his Mediatory Office , unto the New Covenant , Of a better Covenant . 3. The Proof or Demonstration of the nature of his Covenant as unto its excellency , It was established on better Promises . 1. His Office is that of a Mediator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that interposed between God and man , for the doing of all those things whereby a Covenant might be established between them , and made effectual . Schlictingius on the place gives this description of a Mediator ; Mediatorem faederis esse nihil aliud est , quam Dei esse interpretem , & internuntium in faedere cum hominibus pangendo ; per quem scilicet & Deus voluntatem suam hominibus declaret , & illi vicissim divinae voluntatis notitid instructi ad Deum accedant , cumque eo reconciliati , pacem in posterum colant . And Grotius speaks much unto the same purpose . But this Description of a Mediator is wholly applicable unto Moses , and suited unto his Office in giving of the Law , see Exod. 20. 19. Deut. 15. 27 , 28. What is said by them doth indeed immediately belong unto the Mediatory Office of Christ , but it is not confined thereunto ; yea , it is exclusive of the principal parts of his Mediation . And whereas there is nothing in it , but what belongs unto the Prophetical Office of Christ , which the Apostle here doth not principally intend , it is most improperly applied as a Description of such a Mediator as he doth intend . And therefore when he comes afterwards to declare in particular what belonged unto such a Mediator of the Covenant as he designed , he expresly placeth it in his Death for the redemption of transgressions , Chap. 9. 15. affirming that for that cause he was a Mediator . But hereof there is nothing at all in the Description they give us of this Office. But this the Apostle doth in his elsewhere , 1 Tim. 2. 5 , 6. There is one God , and one Mediator between God and man , the Man Christ Jesus , who gave himself a ransom for all . The principal part of his Mediation consisted in the giving himself a ransom , or a price of redemption for the whole Church . Wherefore this Description of a Mediator of the New Testament , is feigned only to exclude his satisfaction , or his offering himself unto God in his death and blood-shedding with the atonement made thereby . The Lord Christ then in his Ministry is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mediator of the Covenant , in the same sense as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Surety , whereof see the Exposition on Chap. 7. 22. He is in the New Covenant , the Mediator , the Surety , the Priest , the Sacrifice , all in his own Person . The ignorance and want of a due consideration hereof , is the great evidence of the degeneracy of Christian Religion . Whereas this is the first general Notion of the Office of Christ , that which comprizeth the whole Ministry committed unto him , and containeth in itself the especial Offices of King , Priest , and Prophet , whereby he dischargeth his Mediation , some things must be mentioned that are declarative of its nature and use . And we may unto this purpose observe , 1. That unto the Office of a Mediator , it is required that there be different Persons concerned in the Covenant , and that by their own wills , as it must be in every compact of what sort soever . So saith our Apostle , A Mediator is not of one , but God is one , Gal. 3. 20. that is , if there were none but God concerned in this matter , as it is in an absolute Promise or sovereign Precept , there would be no need of , no place for a Mediator , such a Mediator as Christ is . Wherefore our consent in and unto the Covenant is required in the very notion of a Mediator . 2. That the Persons entering into Covenant be in such a state and condition , as that it is no way convenient or morally possible , that they should treat immediately with each other as to the ends of the Covenant . For if they are so , a Mediator to go between , is altogether needless . So was it in the original Covenant with Adam , which had no Mediator . But in the giving of the Law , which was to be a Covenant between God and the People , they found themselves utterly insufficient for an immediate Treaty with God , and therefore desired that they might have an Internuntius to go between God and them , to bring his Proposals , and carry back their consent , Deut. 5. 23 , 24 , 25 , 26 , 27. And this is the voice of all men really convinced of the Holiness of God , and their own condition ; such is the state between God and sinners . The Law and the Curse of it did so interpose between them , that they could not enter into any immediate Treaty with God , Psal. 5. 3 , 4 , 5. This made a Mediator necessary , that the New Covenant might be established , whereof we shall speak afterwards . 3. That he who is this Mediator , be accepted , trusted , and rested in on both sides or the Parties mutually entering into Covenant . An absolute Trust must be reposed in him , so that each Party be everlastingly obliged in what he undertaketh on their behalf ; and such as admit not of his terms , can have no benefit by no interest in the Covenant . So was it with the Lord Christ in this matter . On the part of God , he reposed the whole trust of all the concernments of the Covenant in him , and absolutely rested therein . Behold , saith he of him , my servant whom I uphold , mine Elect in whom my Soul delighteth , or is well pleased , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 3. 17. When he undertook this Office , and said , Lo I come to do thy Will , O God , the Soul of God rested in him , Exod. 23. 21. Joh. 5. 20 , 21 , 22. And to him he gives an account at last of his discharge of this thing , Joh. 17. 4. And on our part , unless we resign our selves absolutely unto an universal trust in him , and reliance on him , and unless we accept of all the terms of the Covenant as by him proposed , and engage to stand unto all that he hath undertaken on our behalf , we can have neither share nor interest in this matter . 4. A Mediator must be a middle Person between both Parties entering into Covenant , and if they be of different natures , a perfect compleat Mediator ought to partake of each of their natures in the same Person . The necessity hereof , and the glorious wisdom of God herein , I have elsewhere at large demonstrated , and shall not therefore here again insist upon it . 5. A Mediator must be one who voluntarily and of his own accord undertaketh the work of Mediation . This is required of every one who will effectually mediate between any Persons at variance to bring them unto an agreement on equal terms . So it was required that the will and consent of Christ should concur in his susception of this Office ; and that they did so , himself expresly testifieth , Chap. 10. 5 , 6 , 7 , 8 , 9 , 10. It is true , he was designed and appointed by the Father unto this Office , whence he is called his Servant , and constantly witnesseth of himself , that he came to do the Will and Commandment of him that sent him . But he had that to do in the discharge of this Office , which could not according unto any Rules of Divine Righteousness be imposed on him without his own voluntary consent . And this was the ground of the eternal compact that was between the Father and the Son , with respect unto his Mediation , which I have elsewhere explained . And the testification of his own Will , Grace and Love in the susception of this Office , is a principal motive unto that Faith and Trust which the Church placeth in him , as the Mediator between God and them . Upon this his voluntary undertaking doth the Soul of God rest in him , and he reposeth the whole Trust in him of accomplishing his Will and Pleasure , or the design of his Love and Grace in this Covenant , Isa. 53. 10 , 11 , 12. And the Faith of the Church whereon Salvation doth depend , must have love unto his Person inseparably accompanying of it . Love unto Christ is no less necessary unto Salvation , than Faith in him . And as Faith is resolved into the sovereign Wisdom and Grace of God in sending him , and his own ability to save to the uttermost those that come to God by him ; so Love ariseth from the consideration of his own Love and Grace in his voluntary undertaking of this Office , and the discharge of it . 6. In this voluntary undertaking to be a Mediator , two things were required . 1. That he should remove and take out of the way whatever kept the Covenanters at distance , or was a cause of enmity between them . For it is supposed that such an enmity there was , or there had been no need of a Mediator . Therefore in the Covenant made with Adam , there having been no variance between God and man , nor any distance but what necessarily ensued from the distinct natures of the Creator and a Creature , there was no Mediator . But the design of this Covenant was to make Reconciliation and Peace . Hereon therefore depended the necessity of Satisfaction , Redemption , and the making of atonement by Sacrifice . For man having sinned and apostatized from the Rule of God , making himself thereby obnoxious unto his wrath , according unto the eternal Rule of Righteousness , and in particular unto the Curse of the Law , there could be no new Peace and Agreement made with God , unless due satisfaction were made for these things . For although God was willing in infinite Love , Grace and Mercy , to enter into a new Covenant with fallen man , yet would he not do it unto the prejudice of his Righteousness , the dishonour of his Rule , and the contempt of his Law. Wherefore none could undertake to be a Mediator of this Covenant , but he that was able to satisfie the Justice of God , glorifie his Government , and fulfill the Law. And this could be done by none but him , concerning whom it might be said that God purchased his Church with his own blood . 2. That he should procure and purchase in a way suited unto the glory of God , the actual communication of all the good things prepared and proposed in this Covenant , that is , Grace and Glory , with all that belong unto them , for them and on their behalf whose Surety he was . And this is the foundation of the merit of Christ , and of the Grant of all good things unto us for his sake . 7. It is required of this Mediator as such , that he give assurance and undertake unto the Parties mutually concerned , of the accomplishment of the terms of the Covenant , undertaking on each hand for them . ( 1 ) On the part of God towards men , that they shall have peace and acceptance with him in the sure accomplishment of all the Promises of the Covenant . This he doth only declaratively , in the Doctrine of the Gospel , and in the Institution of the Ordinances of Evangelical Worship . For he was not a Surety for God , nor did God need any , having confirmed his Promise with an Oath , swearing by himself , because he had no greater to swear by . ( 2 ) On our part , he undertakes unto God , for our acceptance of the terms of the Covenant , and our accomplishment of them , by his enabling us thereunto . These things , among others , were necessary unto a full and compleat Mediator of the New Covenant , such as Christ was . And The provision of this Mediator between God and Man , was an effect of infinite Wisdom and Grace : Yea , it was the greatest and most glorious external effect of them , that ever they did produce , or ever will do in this world . The Creation of all things at first out of nothing , was a glorious effect of infinite Wisdom and Power . But when the glory of that design was eclipsed by the entrance of sin , this provision of a Mediator , one whereby all things were restored and retrieved into a condition of bringing more glory unto God , and securing for ever the blessed estate of them whose Mediator he is , is accompanied with more evidences of the divine excellencies than that was , see Ephes. 1. 10. Two things are added in the description of this Mediator . ( 1 ) That he was a Mediator of a Covenant . ( 2 ) That this Covenant was a better than another which respect is had unto , whereof he was not the Mediator . 1. He was the Mediator of a Covenant . And two things are supposed herein . First , That there was a Covenant made or prepared between God and man ; that is , it was so far made , as that God who made it , had prepared the terms of it in a sovereign Act of Wisdom and Grace . The preparation of the Covenant consisting in the will and purpose of God graciously to bestow on all men the good things which are contained in it , all things belonging unto grace and glory , as also to make way for the obedience which he required herein , are supposed unto the constitution of this Covenant . Secondly , That there was need of a Mediator that this Covenant might be effectual unto its proper ends of the glory of God , and the obedience of Mankind with their reward . This was not necessary from the nature of a Covenant in general ; for a Covenant may be made and entred into between different Parties without any Mediator , meerly on the equity of the terms of it . Nor was it so from the nature of a Covenant between God and man , as man was first created of God. For the first Covenant between them was immediate without the interposition of a Mediator . But it became necessary from the state and condition of them with whom this Covenant was made , and the especial nature of this Covenant . This the Apostle declares , Rom. 8. 3. For what the Law could not do in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , condemned sin in the flesh . The Law was the moral Instrument or Rule of the Covenant that was made immediately between God and man : But it could not continue to be so after the entrance of sin , that is , so as that God might be glorified thereby , in the obedience and reward of men . Wherefore he sent his Son in the likeness of sinful flesh , that is , provided a Mediator for a New Covenant . The persons with whom this Covenant was to be made , being all of them sinners , and apostatized from God , it became not the Holiness or Righteousness of God to treat immediately with them any more . Nor would it have answered his holy ends so to have done . For if when they were in a condition of uprightness and integrity , they kept not the terms of that Covenant which was made immediately with them , without a Mediator , although they were holy , just , good , and equal ; how much less could any such thing be expected from them in their depraved condition of Apostasie from God , and Enmity against him ? It therefore became not the wisdom of God to enter anew into Covenant with Mankind , without security that the terms of the Covenant should be accepted , and the grace of it made effectual . This we could not give ; yea , we gave all evidences possible unto the contrary , in that God saw , that every imagination of the thoughts of mans heart was only evil continually , Gen. 6. 5. Wherefore it was necessary there should be a Mediator to be the Surety of this Covenant . Again , the Covenant itself was so prepared in the counsel , wisdom , and grace of God , as that the principal , yea indeed all the benefits of it , were to depend on what was to be done by a Mediator , and could not otherwise be effected . Such were satisfaction for sin , and the bringing in of everlasting Righteousness , which are the foundation of this ovenant . 2. To proceed with the Text , this Covenant whereof the Lord Christ is the Mediator , is said to be a better Covenant . Wherefore it is supposed that there was another Covenant , whereof the Lord Christ was not the Mediator . And in the following Verses there are two Covenants , a first and a latter , an old and a new compared together . We must therefore consider what was that other Covenant , then which this is said to be better : for upon the determination thereof depends the right understanding of the whole ensuing Discourse of the Apostle . And because this is a Subject wrapt up in much obscurity , and attended with many difficulties , it will be necessary that we use the best of our diligence both in the investigation of the truth , and in the declaration of it , so as that it may be distinctly apprehended . And I shall first explain the Text , and then speak to the difficulties which arise from it . 1. There was an original Covenant made with Adam and all Mankind in him . The Rule of Obedience and Reward that was between God and him , was not expresly called a Covenant , but it contained the express nature of a Covenant . For it was the agreement of God and Man concerning Obedience , and Disobedience , Rewards , and Punishments . Where there is a Law concerning these things , and an agreement upon it , by all Parties concerned , there is a formal Covenant . Wherefore it may be considered two ways . ( 1 ) As it was a Law only , so it proceeded from and was a consequent of the nature of God and man , with their mutual Relation unto one another . God being considered as the Creator , Governor and Benefactor of man ; and man as an intellectual Creature capable of moral Obedience . This Law was necessary , and is eternally indispensible . ( 2 ) As it was a Covenant ; and this depended on the will and pleasure of God. I will not dispute whether God might have given a Law unto men , that should have had nothing in it of a Covenant properly so called , as is the Law of Creation unto all other Creatures which hath no Rewards nor Punishments annexed unto it . Yet this God calls a Covenant also , inasmuch as it is an effect of his purpose , his unalterable will and pleasure , Jer. 33. 20 , 21. But that this Law of our Obedience should be a formal compleat Covenant , there was moreover some things required on the part of God , and some also on the part of man. Two things were required on the part of God to compleat this Covenant , or he did so compleat it by two things . First , By annexing unto it Promises and Threatnings of Reward and Punishment ; the first of Grace , the other of Justice . Secondly , The expression of these Promises and Threatnings in external signs ; the first in the Tree of Life , the latter in that of the knowledge of good and evil . By these did God establish the original Law of Creation as a Covenant , gave it the nature of a Covenant . On the part of man , it was required that he accept of this Law as the Rule of the Covenant which God made with him . And this he did two ways . ( 1 ) By the innate Principles of Light and Obedience concreated with his Nature . By these he absolutely and universally assented unto the Law , as proposed with Promises and Threatnings , as good , holy , just , what was meet for God to require , what was equal and good unto himself . ( 2 ) By his acceptance of the Commands concerning the Tree of Life , and that of the knowledge of good and evil , as the signs and pledges of this Covenant . So was it established as a Covenant between God and man , without the interposition of any Mediator . This is the Covenant of Works , absolutely the old or first Covenant that God made with men . But this is not the Covenant here intended . For 1. The Covenant called afterwards the first , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Testament . So it is here called . It was such a Covenant as was a Testament also . Now there can be no Testament , but there must be death for the confirmation of it , Chap. 9. 16. But in the making of the Covenant with Adam , there was not the death of any thing whence it might be called a Testament . But there was the death of Beasts in Sacrifice in the confirmation of the Covenant at Sinai , as we shall see afterwards . And it must be observed , that although I use the name of a Covenant , as we have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the true signification of that word will more properly occur unto us in another place , yet I do not understand thereby a Covenant properly and strictly so called , but such an one as hath the nature of a Testament also , wherein the good things of him that makes it , are bequeathed unto them for whom they are designed . Neither the word used constantly by the Apostle in this Argument , nor the design of his Discourse , will admit of any other Covenant to be understood in this place . Whereas therefore the first Covenant made with Adam was in no sense a Testament also , it cannot be here intended . 2. That first Covenant made with Adam , was , as unto any benefit to be expected from it , with respect unto acceptation with God , Life and Salvation , ceased long before , even at the entrance of sin . It was not abolished or abrogated by any Act of God , as a Law , but only was made weak and insufficient unto its first end , as a Covenant . God had provided a way for the salvation of sinners , declared in the first Promise . When this is actually embraced , that first Covenant ceaseth towards them , as unto its Curse , all its Concerns as a Covenant , and obligation unto sinless obedience , as the condition of life , because both of them are answered by the Mediator of the New Covenant . But as unto all those who receive not the grace tendered in the Promise , it doth remain in full force and efficacy not as a Covenant , but as a Law , and that because neither the Obedience it requires , nor the Curse which it threatens are answered . Thence if any man believeth not , the wrath of God abideth on him . For its Commands and Curse depending on the necessary relation between God and man , with the Righteousness of God as the Supreme Governor of Mankind , they must be answered and fulfilled . Wherefore it was never abrogated formally : But as all Unbelievers are still obliged by it , and unto it must stand or fall , so it is perfectly fulfilled in all Believers , not in their own persons , but in the person of their Surety . God sending forth his Son in the likeness of sinful flesh , and condemning sin in the flesh , that the righieousness of the Law might be fulfilled in us , Rom. 8. 3 , 4. But as a Covenant obliging unto personal , perfect , sinless Obedience , as the condition of Life , to be performed by themselves , so it ceased to be , long before that Introduction of the New Covenant which the Apostle speaks of , that was promised in the latter days . But the other Covenant here spoken of was not removed or taken away , until this New Covenant was actually established . 3. The Church of Israel was never absolutely under the power of that Covenant as a Covenant of Life . For from the days of Abraham , the Promise was given unto them and their Seed . And the Apostle proves that no Law could afterwards be given , or Covenant made , that should disannul that Promise , Gal. 3. 17. But had they been brought under the Old Covenant of Works , it would have disannulled the Promise . For that Covenant and the Promise are diametrically opposite . And moreover , if they were under that Covenant , they were all under the Curse , and so perished eternally , which is openly false . For it is testified of them that they pleased God by Faith , and so were saved . But it is evident that the Covenant intended , was a Covenant wherein the Church of Israel walked with God , until such time as this better Covenant was solemnly introduced . This is plainly declared in the ensuing Context , especially in the close of the Chapter , where speaking of this former Covenant , he says , it was become old , and so ready to disappear . Wherefore it is not the Covenant of Works made with Adam that is intended , when this other is said to be a better Covenant . Secondly , There were other faederal Transactions between God and the Church before the giving of the Law on Mount Sinai . Two of them there were into which all the rest were resolved . 1. The first Promise given unto our first Parents immediately after the Fall. This had in it the nature of a Covenant , grounded on a Promise of Grace , and requiring Obedience in all that received the Promise . 2. The Promise given and sworn unto Abraham , which is expresly called the Covenant of God , and had the whole nature of a Covenant in it , with a solemn outward Seal appointed for its confirmation and establishment . Hereof we have treated at large on the Sixth Chapter . Neither of these , nor any Transaction between God and man that may be reduced unto them , as Explanations , Renovations , or Confirmations of them , are the first Covenant here intended . For they are not only consistent with the New Covenant , so as that there was no necessity to remove them out of the way for its Introduction , but did indeed contain in them the essence and nature of it , and so were confirmed therein . Hence the Lord Christ himself is said to be a Minister of the Circumcision for the Truth of God , to confirm the Promises made to the Fathers , Rom. 15. 8. As he was the Mediator of the New Covenant , he was so far from taking off from , or abolishing those Promises , that it belonged unto his Office to confirm them . Wherefore 3. The other Covenant or Testament here supposed , whereunto that whereof the Lord Christ was the Mediator is preferred , is none other but that which God made with the People of Israel on Mount Sinai . So it is expresly affirmed , ver . 9. The Covenant which I made with your Fathers in the day I took them by the hand , to lead them out of the Land of Egypt . This was that Covenant which had all the Institutions of Worship annexed unto it , Chap. 9. 1 , 2 , 3. whereof we must treat afterwards more at large . With respect hereunto it is , that the Lord Christ is said to be the Mediator of a better Covenant , that is , of another distinct from it , and more excellent . It remains unto the Exposition of the words ; that we enquire what was this Covenant , whereof our Lord Christ was the Mediator , and what is here affirmed of it . This can be no other in general but that which we call the Covenant of Grace . And it is so called in opposition unto that of Works , which was made with us in Adam . For these two , Grace and Works , do divide the ways of our Relation unto God , being diametrically opposite , and every way inconsistent , Rom. 11. 6. Of this Covenant the Lord Christ was the Mediator from the foundation of the world , namely , from the giving of the first Promise , Rev. 13. 8. For it was given on his Interposition , and all the benefits of it depended on his future actual Mediation . But here ariseth the first difficulty of the Context , and that in two things . For ( 1 ) If this Covenant of Grace was made from the Beginning , and that the Lord Christ was the Mediator of it from the first , then where is the priviledge of the Gospel state in opposition unto the Law , by vertue of this Covenant ? seeing that under the Law also the Lord Christ was the Mediator of that Covenant which was from the Beginning . ( 2 ) If it be the Covenant of Grace which is intended , and that be opposed unto the Covenant of Works made with Adam , then the other Covenant must be that Covenant of Works so made with Adam , which we have before disproved . The Answer hereunto is in the word here used by the Apostle concerning this New Coxenant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose meaning we must inquire into . I say therefore that the Apostle doth not here consider the New Covenant absolutely , and as it was virtually administred from the foundation of the world , in the way of a Promise . For as such it was consistent with that Covenant made with the people in Sinai . And the Apostle proves expresly , that the renovation of it made unto Abraham , was no way abrogated by the giving of the Law , Gal. 3. 17. There was no interruption of its administration made by the introduction of the Law. But he treats of such an establishment of the New Covenant , as wherewith the old Covenant made at Sinai was absolutely inconsistent , and which was therefore to be removed out of the way . Wherefore he considers it here as it was actually compleated , so as to bring along with it all the Ordinances of Worship which are proper unto it , the dispensation of the Spirit in them , and all the spiritual Priviledges wherewith they are accompanied , It is now so brought in as to become the entire Rule of the Churches Faith , Obedience and Worship in all things . This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , established , say we . But it is reduced into a fixed state of a Law or Ordinance . All the Obedience required in it , all the Worship appointed by it , all the Priviledges exhibited in it , and the Grace administred with them , are all given for a Statute , Law and Ordinance unto the Church . That which before lay hid in Promises , in many things obscure , the principal Mysteries of it being a Secret hid in God himself , was now brought to light ; and that Covenant which had invisibly in the way of a Promise put forth its efficacy under Types and Shadows , was now solemnly sealed , ratified and confirmed in the Death and Resurrection of Christ. It had before the confirmation of a Promise , which is an Oath ; it had not the confirmation of a Covenant , which is blood . That which before had no visible outward Worship , proper and peculiar unto it , is now made the only Rule and Instrument of Worship unto the whole Church , nothing being to be admitted therein , but what belongs unto it , and is appointed by it . This the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the legal establishment of the New Covenant with all the Ordinances of its Worship . Hereon the other Covenant was disannulled and removed , and not only the Covenant itself , but all that System of Sacred Worship whereby it was administred . This was not done by the making of the Covenant at first . Yeal all this was superinduced into the Covenant as given out in a Promise , and was consistent therewith . When the New Covenant was given out only in the way of a Promise , it did not introduce a Worship and Priviledges expressive of it . Wherefore it was consistent with a form of Worship , Rites and Ceremonies , and those composed into a yoke of Bondage which belonged not unto it . And as these being added after its giving , did not overthrow its nature as a Promise , so they were inconsistent with it , when it was compleated as a Covenant . For then all the Worship of the Church was to proceed from it , and to be conformed unto it . Then it was established . Hence it follows , in answer unto the second difficulty , that as a Promise , it was opposed unto the Covenant of Works ; as a Covenant , it was opposed unto that in Sinai . This Legalizing , or authoritative establishment of the New Covenant , and the Worship thereunto belonging did effect this alteration . In the last place the Apostle tells us whereon this establishment was made , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on better Promises . For the better understanding hereof we must consider somewhat of the original and use of Divine Promises in our Relation unto God. And we may observe , 1. That every Covenant between God and man , must be founded on , and resolved into Promises . Hence essentially a Promise and a Covenant are all one , and God calls an absolute Promise founded on an absolute Decree , his Covenant , Gen. 9. 11. And his Purpose for the continuation of the course of nature unto the end of the World he calls his Covenant with day and night , Jer. 33. 20. The Being and Essence of a Divine Covenant lies in the Promise . Hence are they called the Covenants of Promise , Ephes. 2. 12. Such as are founded on and consist in Promises . And it is necessary that so it should be . For 1. The Nature of God who maketh these Covenants requireth that so it should be . It becometh his Greatness and Goodness in all his voluntary Transactions with his Creatures , to propose that unto them , wherein their advantage , their happiness and blessedness doth consist . We enquire not how God may deal with his Creatures as such ; what he may absolutely require of them , on the account of his own Being , his absolute essential excellencies , with their universal dependance upon him . Who can express or limit the Sovereignty of God over his Creatures ? All the Disputes about it are fond . We have no measures of what is infinite . May he not do with his own what he pleaseth ? Are we not in his hands , as Clay in the hands of the Potter ? And whether he make or marr a Vessel , who shall say unto him , What doest thou ? He giveth no account of his matters . But upon supposition that he will condescend to enter into Covenant with his Creatures , and to come to agreement with them according unto the terms of it , it becometh his Greatness and Goodness to give them Promises as the foundation of it , wherein he proposeth unto them the things wherein their Blessedness and Reward doth consist . For ( 1 ) Herein he proposeth himself unto them as the eternal Spring and Fountain of all Power and Goodness . Had he treated with us meerly by a Law , he had therein only revealed his Soveraign Authority and Holiness ; the one in giving of the Law , the other in the nature of it . But in Promises he revealeth himself as the eternal Spring of Goodness and Power . For the matter of all Promises is somewhat that is good ; and the communication of it depends on Soveraign Power . That God should so declare himself in his Covenant , was absolutely necessary to direct and encourage the Obedience of the Covenanters . And he did so accordingly , Gen. 17. 1. Gen. 15. 1. Hereby he reserves the glory of the whole unto himself . For although the terms of agreement which he proposeth between himself and us , be in their own nature holy , just and good , which sets forth his praise and glory , yet if there were not something on his part , which hath no antecedent respect unto any goodness , obedience or desert in us , we should have wherein to glory in our selves , which is inconsistent with the glory of God. But the matter of those Promises wherein the Covenant is founded , is free , undeserved , and without respect unto any thing in us , whereby it may in any sense be procured . And so in the first Covenant which was given in a form of Law , attended with a Penal Sanction , yet the foundation of it was in a Promise of a free and undeserved Reward , even of the eternal enjoyment of God , which no goodness or obedience in the Creature could possibly merit the attainment of . So that if a man should by virtue of any Covenant be justified by Works , though he might have whereof to glory before men , yet could he not glory before God , as the Apostle declares , Rom. 4. 2. and that because the Reward proposed in the Promise doth infinitely exceed the Obedience performed . 2. It was also necessary on our part , that every Divine Covenant should be founded and established on Promises . For there is no state wherein we may be taken into Covenant with God , but it is supposed we are yet not arrived at that perfection and blessedness whereof our nature is capable , and which we cannot but desire . And therefore when we come to Heaven , and the full enjoyment of God , there shall be no use of any Covenant any more , seeing we shall be in eternal rest in the enjoyment of all the blessedness whereof our nature is capable , and shall immutably adhere unto God without any farther expectation . But whilst we are in the way , we have still somewhat , yea principal parts of our blessedness , to desire , expect , and believe . So in the state of Innocency , though it had all the Perfection which a state of Obedience according unto a Law was capable of , yet did not the Blessedness of eternal Rest , for which we were made , consist therein . Now whil'st it is thus with us , we cannot but be desiring and looking out after that full and compleat happiness , which our nature cannot come to rest without . This therefore renders it necessary that there should be a Promise of it given as the foundation of the Covenant , without which we should want our principal encouragement unto Obedience . And much more must it be so in the state of Sin and Apostasie from God. For we are now not only most remote from our utmost happiness , but involved in a condition of misery , without a deliverance from which , we cannot be any ways induced to give our selves up unto Covenant Obedience . Wherefore unless we are prevented in the Covenant with Promises of deliverance from our present state , and the enjoyment of future Blessedness , no Covenant could be of use or advantage unto us . 3. It is necessary from the nature of a Covenant . For every Covenant that is proposed unto men , and accepted by them , requires somewhat to be performed on their part , otherwise it is no Covenant . But where any thing is required of them that accept of the Covenant , or to whom it is proposed , it doth suppose that somewhat be promised on the behalf of them by whom the Covenant is proposed , as the foundation of its acceptance , and the reason of the duties required in it . All this appears most evidently in the Covenant of Grace , which is here said to be established on Promises ; and that on two Accounts . For ( 1 ) At the same time that much is required of us in the way of Duty and Obedience , we are told in the Scripture , and find it by experience , that of our selves we can do nothing . Wherefore unless the Precept of the Covenant be founded in a Promise of giving grace and spiritual strength unto us , whereby we may be enabled to perform those duties , the Covenant can be of no benefit or advantage unto us . And the want of this one consideration that every Covenant is founded in Promises , and that the Promises give life unto the Precepts of it , hath perverted the minds of many to suppose an ability in our selves of yielding Obedience unto those Precepts , without Grace antecedently received to enable us thereunto , which overthrows the nature of the New Covenant . ( 2 ) As was observed , we are all actually guilty of sin before this Covenant was made with us . Wherefore unless there be a Promise given of the pardon of sin , it is to no purpose to propose any new Covenant terms unto us . For the wages of sin is death ; and we having sinned must die , whatever we do afterwards , unless our sins be pardoned . This therefore must be proposed unto us as the foundation of the Covenant , or it will be of none effect . And herein lies the great difference between the Promises of the Covenant of Works , and those of the Covenant of Grace . The first were only concerning things future ; eternal Life and Blessedness upon the accomplishment of perfect Obedience . Promises of present Mercy and Pardon it stood in need of none , it was not capable of . Nor had it any Promises of giving more Grace , or supplies of it ; but man was wholly left unto what he had at first received . Hence the Covenant was broken . But in the Covenant of Grace , all things are founded in Promises of present Mercy , and continual supplies of Grace , as well as of future Blessedness . Hence it becomes to be ordered in all things and sure . And this is the first thing that was to be declared , namely , that every Divine Covenant is established on Promises . 2. These Promises are said to be better Promises . The other Covenant had its Promises peculiar unto it , with respect whereunto this is said to be established on better Promises . It was indeed principally represented under a System of Precepts , and those almost innumerable . But it had its Promises also , into the nature whereof we shall immediately enquire . With respect therefore unto them is the New Covenant , whereof the Lord Christ was the Mediator , said to be established on better Promises . That it should be founded in Promises , was necessary from its general nature as a Covenant , and more necessary from its especial nature as a Covenant of Grace . That these Promises are said to be better Promises , respects those of the Old Covenant . But this is so said as to include all other degrees of comparison . They are not only better than they , but they are positively good in themselves , and absolutely the best that God ever gave , or will give unto the Church . And what they are we must consider in our Progress . And sundry things may be observed from these words . 1. There is infinite Grace in every Divine Covenant , inasmuch as it is established on Promises . Infinite condescension it is in God , that he will enter into Covenant with dust and ashes , with poor Worms of the earth . And herein lies the Spring of all Grace , from whence all the streams of it do flow . And the first expression of it is in laying the foundation of it in some undeserved Promises . And this was that which became the Goodness and Greatness of his Nature , the means whereby we are wrought to adhere unto him in Faith , Hope , Trust and Obedience , until we come unto the enjoyment of him . For that is the use of Promises to keep us in adherence unto God , as the first Original and Spring of all Goodness , and the ultimate satisfactory reward of our Souls , 2 Cor. 7. 1. 2. The Promises of the Covenant of Grace are better than those of any other Covenant , as for many other Reasons , so especially because the grace of them prevents any condition or qualification on our part . I do not say , the Covenant of Grace is absolute without conditions , if by conditions we intend the duties of Obedience which God requireth of us in and by vertue of that Covenant : But this I say , the principal Promises thereof , are not in the first place remunerative of our Obedience in the Covenant , but efficaciously assumptive of us into Covenant , and establishing or confirming in the Covenant . The Covenant of Works had its Promises , but they were all remunerative , respecting an antecedent Obedience in us ; ( so were all those which were peculiar unto the Covenant of Sinai . ) They were indeed also of Grace , in that the Reward did infinitely exceed the merit of our Obedience . But yet they all supposed it , and the Subject of them was formally Reward only . In the Covenant of Grace it is not so : For sundry of the Promises thereof , are the means of our being taken into Covenant , of our entring into Covenant with God. The first Covenant absolutely was established on Promises , in that when men were actually taken into it , they were encouraged unto Obedience by the Promises of a future Reward . But these Promises , namely , of the pardon of sin , and writing of the Law in our hearts , which the Apostle expresly insisteth upon as the peculiar Promises of this Covenant , do take place and are effectual , antecedently unto our Covenant Obedience . For although Faith be required in order of nature antecedently unto our actual receiving of the pardon of sin , yet is that Faith itself wrought in us by the Grace of the Promise , and so its precedency unto pardon respects only the Order that God hath appointed in the communication of the benefits of the Covenant , and intends not that the pardon of sin is the reward of our Faith. This entrance hath the Apostle made into his Discourse of the two Covenants , which he continues unto the end of the Chapter . But the whole is not without its difficulties . Many things in particular will occur unto us in our progress , which may be considered in their proper places . In the mean time there are some things in general which may be here discoursed , by whose determination much light will be communicated unto what doth ensue . First therefore the Apostle doth evidently in this place dispute concerning two Covenants or two Testaments , comparing the one with the other , and declaring the disannulling of the one by the introduction and establishment of the other . What are these two Covenants in general , we have declared , namely , that made with the Church of Israel at Mount Sinai , and that made with us in the Gospel ; not as absolutely the Covenant of Grace , but as actually established in the death of Christ , with all the worship that belongs unto it . Here then ariseth a difference of no small importance , namely , whether these are indeed two distinct Covenants , as to the essence and substance of them , or only different ways of the dispensation and administration of the same Covenant . And the reason of the difficulty lieth herein . We must grant one of these three things . ( 1 ) That either the Covenant of Grace was in force under the Old Testament ; or ( 2 ) That the Church was saved without it , or any benefit by Jesus Christ who is the Mediator of it alone ; or ( 3 ) That they all perished everlastingly . And neither of the two latter can be admitted . Some indeed in these latter days have revived the old Pelagian imagination , that before the Law men were saved by the conduct of natural light and reason , and under the Law by the directive Doctrines , Precepts and Sacrifices thereof , without any respect unto the Lord Christ or his Mediation in another Covenant . But I shall not here contend with them , as having elsewhere sufficiently refuted these imaginations . Wherefore I shall take it here for granted , that no man was ever saved but by vertue of the New Covenant , and the Mediation of Christ therein . Suppose then that this New Covenant of Grace was extant and effectual under the Old Testament , so as the Church was saved by vertue thereof , and the Mediation of Christ therein , how could it be that there should at the same time be another Covenant between God and them , of a different nature from this , accompanied with other Promises , and other Effects ? On this consideration it is said , that the two Covenants mentioned , the New and the Old , were not indeed two distinct Covenants , as unto their essence and substance , but only different administrations of the same Covenant , called two Covenants from some different outward Solemnities and Duties of worship attending of them . To clear this it must be observed , 1. That by the Old Covenant , the original Covenant of Works made with Adam and all Mankind in him is not intended . For this is undoubtedly a Covenant different in the essence and substance of it from the New. 2. By the New Covenant , not the New Covenant absolutely and originally as given in the first Promise , is intended ; but in its compleat Gospel-administration , when it was actually established by the death of Christ , as administred in and by the Ordinances of the New Testament . This with the Covenant of Sinai were , as most say , but different administrations of the same Covenant . But on the other hand there is such express mention made not only in this , but in sundry other places of the Scripture also , of two distinct Covenants or Testaments , and such different Natures , Properties and Effects ascribed unto them , as seem to constitute two distinct Covenants . This therefore we must inquire into ; and shall first declare what is agreed unto by those who are sober in this matter , though they differ in their judgments about this question , Whether two distinct Covenants , or only a twofold administration of the same Covenant be intended . And indeed there is so much agreed on , as that what remains seems rather to be a difference about the expression of the same Truth , than any real contradiction about the things themselves . For 1. It is agreed that the way of Reconciliation with God , of justification and salvation was always one and the same ; and that from the giving of the first Promise none was ever justified or saved but by the New Covenant , and Jesus Christ the Mediator thereof . The foolish imagination before-mentioned , that men were saved before the giving of the Law , by following the guidance of the light of nature , and after giving of the Law by obedience unto the directions thereof , is rejected by all that are sober , as destructive of the Old Testament and the New. 2. That the Writings of the Old Testament , namely , the Law , Psalms and Prophets , do contain and declare the Doctrine of Justification and Salvation by Christ , this the Church of old believed , and walked with God in the Faith thereof . This is undeniably proved , in that the Doctrine mentioned is frequently confirmed in the New Testament , by Testimonies taken out of the Old. 3. That by the Covenant of Sinai , as properly so called , separated from its figurative relation unto the Covenant of Grace , none was ever eternally saved . 4. That the use of all the Institutions whereby the Old Covenant was administred , was to represent and direct unto Jesus Christ , and his Mediation . These things being granted , the only way of life and salvation by Jesus Christ under the Old Testament and the New is secured , which is the substance of the Truth wherein we are now concerned . On these grounds we may proceed with our enquiry . The judgment of most Reformed Divines is , that the Church under the Old Testament , had the same Promise of Christ , the same Interest in him by Faith , Remission of Sins , Reconciliation with God , Justification and Salvation by the same way and means , that Believers have them all under the New. And whereas the essence and the substance of the Covenant consists in these things , they are not to be said to be under another Covenant , but only a different administration of it . But this was so different from that which is established in the Gospel after the coming of Christ , that it hath the appearance and name of another Covenant . And the differences between these two Administrations may be reduced unto the ensuing Heads . 1. It consisted in the way and manner of the declaration of the mystery of the Love and Will of God in Christ ; of the work of Reconciliation and Redemption with our justification by Faith. For herein the Gospel , wherein Life and Immortality are brought unto light , doth in plainness , clearness and evidence , much excel the administration and declaration of the same Truths under the Law. And the greatness of the priviledge of the Church herein is not easily expressed . For hereby with open face we behold the glory of God in a glass , and are changed into the same image , 2 Cor. 3. 18. The man whose eyes the Lord Christ opened , Mark 8. 23 , 24. represents these two states . When he first touched him , his eyes were opened , and he saw , but he saw nothing clearly , whence when he looked , he said , I see men as trees walking , ver . 24. But upon his second touch he saw every man clearly , ver . 25. They had their sight under the Old Testament , and the Object was proposed unto them , but at a great distance , with such an interposition of Mists , Clouds and Shadows , as that they saw men like trees walking , nothing clearly and perfectly . But now under the Gospel , the Object , which is Christ , being brought near unto us , and all Clouds and Shadows being departed , we do or may see all things clearly . When a Traveller in his way on Downs or Hills is encompassed with a thick Mist and Fog , though he be in his way , yet he is uncertain , and nothing is presented unto him in its proper shape and distance ; things near seem to be afar off , and things afar off to be near , and every thing hath , though not a false , yet an uncertain appearance . Let the Sun break forth and scatter the Mists and Fogs that are about him , and immediately every thing appears quite in another shape unto him , so as indeed he is ready to think he is not where he was . His way is plain , he is certain of it , and all the Region about lies evident under his eye , yet is there no alteration made but in the removal of the Mists and Clouds that interrupted his sight . So was it with them under the Law. The Types and Shadows that they were enclosed in , and which were the only medium they had to view spiritual things in , represented them not unto them clearly and in their proper shape . But they being now removed by the rising of the Sun of Righteousness with healing in his wings in the dispensation of the Gospel , the whole mystery of God in Christ is clearly manifested unto them that do believe . And the greatness of this priviledge of the Gospel above the Law is unexpressible , whereof as I suppose we must speak somewhat afterwards . 2. In the plentiful communication of Grace unto the community of the Church . For now it is that we receive Grace for Grace , or a plentiful effusion of it by Jesus Christ. There was Grace given in an eminent manner unto many holy Persons under the Old Testament , and all true Believers had true , real , saving Grace communicated unto them . But the measures of Grace in the true Church under the New Testament , do exceed those of the Community of the Church under the Old. And therefore as God winked at some things in them , as Polygamy , and the like , which are expresly and severely interdicted under the New , nor are consistent with the present administrations of it ; so are sundry Duties , as those of Self-denial , readiness to bear the Cross , to forsake Houses , Lands and Habitations , more expresly enjoined unto us than unto them . And the Obedience which God requireth in any Covenant , or administration of it , is proportionable unto the strength which the administration of that Covenant doth exhibit . And if those who profess the Gospel do content themselves without any interest in this priviledge of it , if they endeavor not for a share in that plentiful effusion of Grace which doth accompany its present administration , the Gospel itself will be of no other use unto them , but to increase and aggravate their condemnation . 3. In the manner of our access unto God. Herein much of all that is called Religion doth consist . For hereon doth all our outward Worship of God depend . And in this the advantages of the Gospel-administration of the Covenant , above that of the Law is in all things very eminent . Our access now to God is immediate by Jesus Christ , with liberty and boldness , as we shall afterwards declare . Those under the Law were immediately conversant in their whole Worship , about outward Typical things , the Tabernacle , the Altar , the Ark , the Mercy-seat , and the like obscure representations of the presence of God. Besides , the manner of the making the Covenant with them at Mount Sinai filled them with fear , and brought them into bondage , so as they had comparatively a servile frame of Spirit in all their Holy Worship . 4. In the way of Worship required under each administration . For under that which was legal , it seemed good unto God to appoint a great number of outward Rites , Ceremonies , and Observances ; and these , as they were dark in their signification , as also in their use and ends , so were they by reason of their nature , number and severe Penalties , under which they were enjoined , grievous and burdensom to be observed . But the way of Worship under the Gospel is spiritual , rational , and plainly subservient unto the ends of the Covenant itself , so as that the use , ends , benefits and advantages of it are evident unto all . 5. In the Extent of the Dispensation of the Grace of God. For this is greatly enlarged under the Gospel . For under the Old Testament it was upon the matter confined unto the Posterity of Abraham according to the flesh . But under the New Testament it extends it self unto all Nations under Heaven . Sundry other things are usually added by our Divines unto the same purpose . See Calvin . Institut . lib. 2. cap. 11. Martyr . loc . com . loc . 16. sect . 2. Bucan . loc . 22 &c. The Lutherans on the other side insift on two Arguments to prove , that not a twofold Administration of the same Covenant , but that two Covenants substantially distinct , are intended in this Discourse of the Apostle . 1. Because in the Scripture they are often so called and compared with one another , and sometimes opposed unto one another ; the first and the last , the new and the old . 2. Because the Covenant of Grace in Christ is eternal , immutable , alwayes the same , obnoxious unto no alteration , no change or abrogation , neither can these things be spoken of it with respect unto any administration of it , as they are spoken of the Old Covenant . To state our thoughts aright in this matter , and to give what light we can unto the Truth , the things ensuing may be observed . 1. When we speak of the Old Covenant , we intend not the Covenant of Works made with Adam , and his whole Posterity in him , concerning which there is no difference or difficulty , whether it be a distinct Covenant from the New or no. 2. When we speak of the New Covenant , we do not intend the Covenant of Grace absolutely , as though that were not before in being and efficacy before the Introduction of that which is promised in this place . For it was always the same as to the substance of it from the beginning . It passed through the whole dispensation of times before the Law , and under the Law , of the same nature and efficacy , unalterable , everlasting , ordered in all things and sure . All who contend about these things , the Socinians only excepted , do grant that the Covenant of Grace considered absolutely , that is , the Promise of Grace in and by Jesus Christ , was the onely way and means of Salvation unto the Church , from the first entrance of sin . But for two Reasons it is not expresly called a Covenant , without respect unto any other things , nor was it so under the Old Testament . When God renewed the Promise of it unto Abraham , he is said to make a Covenant with him , and he did so , but it was with respect unto other things , especially the proceeding of the promised Seed from his loins . But absolutely under the Old Testament , it consisted only in a Promise , and as such only is proposed in the Scripture , Acts 2. 39. Hebr. 6. 14 , 15 , 16. The Apostle indeed says , that the Covenant was confirmed of God in Christ , before the giving of the Law , Gal. 3. 17. And so it was not absolutely in itself , but in the Promise and Benefits of it . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or full legal establishment of it , whence it became formally a Covenant unto the whole Church , was future only , and a Promise under the Old Testament . For it wanted two things thereunto . ( 1 ) It wanted its solemn confirmation and establishment by the blood of the only Sacrifice which belonged unto it . Before this was done in the death of Christ , it had not the formal nature of a Covenant or a Testament , as our Apostle proves , Chap. 9. 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. For neither , as he shews in that place , would the Law given at Sinai , have been a Covenant , had it not been confirmed with the blood of Sacrifices . Wherefore the Promise was not before a formal and solemn Covenant . ( 2 ) This was wanting , that it was not the Spring , Rule and Measure of all the Worship of the Church . This doth belong unto every Covenant , properly so called , that God makes with the Church , that it be the entire Rule of all the Worship that God requires of it , which is that which they are to restipulate in their entrance into Covenant with God. But so the Covenant of Grace was not under the Old Testament . For God did require of the Church many Duties of Worship that did not belong thereunto . But now under the New Testament , this Covenant with its own seals and appointments , is the only Rule and Measure of all acceptable Worship . Wherefore the New Covenant promised in the Scripture , and here opposed unto the Old , is not the Promise of Grace , Mercy , Life and Salvation by Christ absolutely considered , but as it had the formal nature of a Covenant given unto it , in its establishment by the death of Christ , the procuring cause of all its Benefits , and the declaring of it to be the only Rule of Worship and Obedience unto the Church . So that although by the Covenant of Grace , we oft-times understand no more , but the way of Life , Grace , Mercy and Salvation by Christ ; yet by the New Covenant , we intend its actual establishment in the death of Christ , with that blessed way of Worship which by it is setled in the Church . 3 , Whil'st the Church enjoyed all the spiritual Benefits of the Promise , wherein the substance of the Covenant of Grace was contained , before it was confirmed and made the sole Rule of Worship unto the Church , it was not inconsistent with the Holiness and Wisdom of God , to bring it under any other Covenant , or prescribe unto it what Forms of Worship he pleased . It was not so I say upon these three Suppositions . ( 1 ) That this Covenant did not disannul or make ineffectual the Promise that was given before , but that That doth still continue the only means of Life and Salvation . And that this was so , our Apostle proves at large , Gal. 3. 17 , 18 , 19. ( 2 ) That this other Covenant , with all the Worship contained in it , or required by it , did not divert from , but direct and lead unto the future establishment of the Promise , in the Sclemnity of a Covenant , by the ways mentioned . And that the Covenant made in Sinai with all its Ordinances did so , the Apostle proves likewise in the place beforementioned , as also in this whole Epistle . ( 3 ) That it be of present use and advantage unto the Church in its present condition . This the Apostle acknowledgeth to be a great Objection against the use and efficacy of the Promise under the Old Testament , as unto Life and Salvation ; namely , to what end then serves the giving of the Law ; whereunto he answers , by shewing the necessity and use of the Law unto the Church in its then present condition , Gal. 3. 17. 4. These things being observed , we may consider that the Scripture doth plainly and expresly make mention of two Testaments or Covenants , and distinguish between them in such a way , as what is spoken can hardly be accommodated unto a twofold Administration of the same Covenant . The one is mentioned and described , Exod. 24. ver . 3 , 4 , 5 , 6 , 7 , 8. Deut. 5. 2 , 3 , 4 , 5. namely , the Covenant that God made with the people of Israel in Sinai ; and which is commonly called the Covenant where the people under the Old Testament are said to keep or break Gods Covenant , which for the most part is spoken with respect unto that Worship which was peculiar thereunto . The other is promised , Jer. 31. 31 , 32 , 33 , 34. Chap. 32. 40. which is the New Gospel Covenant as before explained , mentioned Mat. 26. 28. Mark 14. 24. And these two Covenants or Testaments are compared one with the other , and opposed one unto another , 2 Cor. 3. 6 , 7 , 8 , 9. Gal. 4. 24 , 25 , 26. Heb. 7. 22. Chap. 9. 15 , 16 , 17 , 18 , 19. These two we call the Old and the New Testament . Only it must be observed that in this Argument , by the Old Testament , we do not understand the Books of the Old Testament , or the Writings of Moses , the Psalms and Prophets , or the Oracles of God committed then unto the Church . I confess they are once so called , 2 Cor. 3. 14. The vail remaineth untaken away in the reading of the Old Testament , that is , the Books of it . Unless we shall say that the Apostle intendeth only the reading of the things which concern the Old Testament in the Scripture . For this Old Covenant or Testament whatever it be , is abrogated and taken away , as the Apostle expresly proves . But the Word of God in the Books of the Old Testament abideth for ever . And those Writings are called the Old Testament , or the Books of the Old Testament , not as though they contained in them , nothing but what belongeth unto the Old Covenant , for they contain the Doctrine of the New Testament also . But they are so termed , because they were committed unto the Church , whil'st the Old Covenant was in force , as the Rule and Law of its Worship and Obedience . 5. Wherefore we must grant two distinct Covenants , rather than a twofold Administration of the same Covenant meerly , to be intended . We must I say do so , provided always that the way of Reconciliation and Salvation was the same under both . But it will be said and with great pretence of Reason , for it is that which is the sole foundation they all build upon , who allow only a twofold Administration of the same Covenant , that this being the principal end of a Divine Covenant , if the way of Reconciliation and Salvation be the same under both , then indeed are they for the substance of them but one . And I grant thut this would inevitably follow , if it were so equally by virtue of them both . If Reconciliation and Salvation by Christ were to be obtained not only under the Old Covenant , but by vertue thereof , then it must be the same for substance with the New. But this is not so ; for no Reconciliation with God , nor Salvation could be obtained by vertue of the Old Covenant , or the Administration of it , as our Apostle disputes at large , though all Believers were reconciled , justified and saved by vertue of the Promise , whil'st they were under that Covenant . As therefore I have shewed in what sense the Covenant of Grace is called the New Covenant , in this distinction and opposition , so I shall propose sundry things which relate unto the nature of the first Covenant , which manifest it to have been a distinct Covenant , and not a meer administration of the Covenant of Grace . 1. This Covenant called the Old Covenant , was never intended to be of itself the absolute Rule and Law of Life and Salvation unto the Church , but was made with a particular design , and with respect unto particular ends . This the Apostle proves undeniably in this Epistle , especially in the Chapter foregoing , and those two that follow . Hence it follows that it could abrogate or disannul nothing which God at any time before had given as a general Rule unto the Church . For that which is particular cannot abrogate any thing that was general , and before it ; as that which is general doth abrogate all antecedent particulars , as the New Covenant doth abrogate the Old. And this we must consider in both the instances belonging hereunto . For 1. God had before given the Covenant of Works , or perfect Obedience unto all Mankind in the Law of Creation . But this Covenant at Sinai did not abrogate or disannual that Covenant , nor any way fulfill it ; And the reason is , because it was never intended to come in the place or room thereof , as a Covenant , containing an entire Rule of all the Faith and Obedience of the whole Church . God did not intend in it to abrogate the Covenant of Works , and to substitute this in the place thereof . Yea in sundry things it reinforced , established , and confirmed that Covenant . For 1. It revived , decIared and expressed all the Commands of that Covenant in the Decalogue . For that is nothing but a Divine Summary of the Law written in the heart of man at his Creation . And herein the dreadful manner of its delivery or promulgation , with its Writings in Tables of Stone are also to be considered . For in them the nature of that first Covenant , with its inexorableness as unto perfect Obedience was represented . And because none could answer its demands , or comply with it therein , it was called the Ministration of Death causing fear and bondage , 2 Cor. 3. 7. 2. It revived the Sanction of the first Covenant in the Curse or Sentence of Death which it denounced against all Transgressors . Death was the penalty of the transgression of the first Covenant , In the day thou eatest thou shalt die the death . And this Sentence was revived and represented anew in the Curse wherewith this Covenant was ratified . Cursed be he that confirmeth not all the words of this Law to do them , Deut. 27. 26. Gal. 3. 10. For the design of God in it was to bind a sense of that Curse on the Consciences of men , until he came by whom it was taken away , as the Apostle declares , Gal. 3. 14 , 15 , 16. 3. It revived the Promise of that Covenant , that of eternal Life upon perfect Obedience . So the Apostle tells us , that Moses thus describeth the Righteousness of the Law , that the man which doth these things shall live by them , Rom. 10. 5. as he doth , Lev. 18. 5. Now this is no other but the Covenant of Works revived . Nor had this Covenant of Sinai any Promise of eternal Life annexed unto it , as such , but only the Promise inseparable from the Covenant of Works which it revived , saying , Do this and live . Hence it is that when our Apostle disputeth against Justification by the Law , or by the Works of the Law , he doth not intend the Works peculiar unto the Covenant of Sinai , such as were the Rites and Ceremonies of the Worship then instituted ; but he intends also the Works of the first Covenant , which alone had the Promise of Life annexed unto them . And hence it follows also , that it was not a New Covenant of Works established in the place of the Old , for the absolute Rule of Faith and Obedience unto the whole Church ; for then would it have abrogated and taken away that Covenant , and all the sorce of it , which it did not . 2. The other instance is in the Promise . This also went before it ; neither was it abrogated or disannulled by the introduction of this Covenant . This Promise was given unto our first Parents immediately after the entrance of sin , and was established as containing the only way and means of the Salvation of Sinners . Now this Promise could not be abrogated by the introduction of this Covenant , and a new way of Justification and Salvation be thereby established . For the Promise being given out in general for the whole Church , as containing the way appointed by God for Righteousness , Life and Salvation , it could not be disannulled or changed , without a change and alteration in the counsels of him with whom is no variableness or shadow of turning . Much less could this be effected by a particular Covenant such as that was , when it was given as a general and eternal Rule . But whereas there was an especial Promise given unto Abraham , in the Faith whereof he became the Father of the Faithful , he being their Progenitor , it should seem that this Covenant did wholly disannul or supersede that Promise , and take off the Church of his Posterity from building on that foundation , and to fix them wholly on this New Covenant now made with them . So saith Moses , The Lord made not this Covenant with our Fathers , but with us even us , who are all of us alive here this day , Deut. 5. 3. God made not this Covenant on Mount Sinai , with Abraham , Isaac and Jacob , but with the People then present , and their Posterity , as he declares , Deut. 29. 14 , 15. This therefore should seem to take them off wholly from that Promise made to Abraham , and so to disannul it . But that this it did not , nor could do , the Apostle strictly proves , Gal. 3. 17 , 18 , 19 , 20 , 21 , 22. Yea it did divers ways establish that Promise , both as first given and as afterwards confirmed with the Oath of God unto Abraham , two especially . 1. It declared the impossibility of obtaining Reconciliation and Peace with God , any other way but by the Promise . For representing the Commands of the Covenant of Works requiring perfect sinless Obedience under the Penalty of the Curse , it convinced men that this was no way for Sinners to seek for Life and Salvation by . And herewith it so urged the Consciences of men , that they could have no rest nor peace in themselves , but what the Promise would afford them , whereunto they saw a necessity of betaking themselves . 2. By representing the ways and means of the Accomplishment of the Promise , and of that whereon all the efficacy of it unto the Justification and Salvation of Sinners doth depend . This was the Death , Bloodshedding , Oblation or Sacrifice of Christ the promised Seed . This all its Offerings and Ordinances of Worship directed unto , as his Incarnation with the Inhabitation of God in his Humane Nature was typed by the Tabernacle and Temple . Wherefore it was so far from disannulling the Promise , or diverting the minds of the People of God from it , that by all means it established it , and lead unto it . But 3. It will be said , as was before observed , that if it did neither abrogate the first Covenant of Works , and come in the room thereof , nor disannul the Promise made unto Abraham , then unto what end did it serve , or what benefit did the Church receive thereby ? I answer 1. There hath been with respect unto Gods dealing with the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain dispensation and disposition of times and seasons , reserved unto the sovereign will and pleasure of God. Hence from the beginning he revealed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as seemed good unto him , Chap. 1. 1. And this Dispensation of times had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fulness assigned unto it , wherein all things , namely , that belong unto the Revelation and Communication of God unto the Church , should come to their height , and have as it were the last hand given unto them . This was in the sending of Christ , as the Apostle declares , Eph. 1. 10. That in the dispensation of the fulness of times , he might bring all unto an Head in Christ. Until this season came , God dealt variously with the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in manifold or various wisdom , according as he saw it needful and useful for it , in that season which it was to pass through , before the fulness of times came . Of this nature was his entrance into the Covenant with the Church at Sinai , the Reasons whereof we shall immediately inquire into . In the mean time if we had no other Answer to this Enquiry , but only this , that in the order of the disposal or dispensation of the seasons of the Church before the fulness of times came , God in his manifold wisdom saw it necessary for the then present state of the Church in that season , we may well acquiesce therein . But 2. The Apostle acquaints us in general with the ends of this dispensation of God , Gal. 3. 19 , 20 , 21 , 22 , 23 , 24. Wherefore then serveth the Law ? it was added because of transgressions , till the seed should come to whom the Promise was made , and it was ordained by Angels in the hand of a Mediator . Now a Mediator is not of one , but God is one . Is the Law then against the Promises of God ? God forbid ; for if there had been a Law given which could have given Life , verily Righteousness should have been by the Law. But the Scripture hath concluded all under sin , that the Promise by Faith of Jesus Christ might be given to them that believe . But before Faith came , we were kept under the Law , shut up unto the Faith , which should afterwards be revealed . Wherefore the Law was our Schoolmaster , to bring us unto Christ , that we might be justified by Faith. Much light might be given unto the mind of the Holy Ghost in these words , and that in things not commonly discerned by Expositors , if we should divert unto the opening of them . I will at present only mark from them what is unto our present purpose . There is a double Enquiry made by the Apostle with respect unto the Law , or the Covenant of Sinai . ( 1 ) Unto what end in general it served . ( 2 ) Whether it were not contrary to the Promise of God. Unto both these the Apostle answereth from the Nature , Office and Work of that Covenant . For there were , as hath been declared , two things in it . First , A Revival and Representation of the first Covenant of Works , with its Sanction and Curse . Secondly , A direction of the Church unto the Accomplishment of the Promise . From these two doth the Apostle frame his Answer unto the double Enquiry laid down . And unto the first Enquiry , Unto what end it served ? he answers , it was added because of transgressions . The Promise being given , there seems to have been no need of it , why then was it added to it at that season ? it was added because of transgressions . The fulness of time was not yet come wherein the Promise was to be fulfilled , accomplished and established as the onely Covenant wherein the Church was to walk with God , or the Seed was not yet come , as the Apostle here speaks , to whom the Promise was made . In the mean time some order must be taken about sin and transgression , that all the order of things appointed of God were not overflowed by them . And this was done two ways by the Law. ( 1 ) By reviving the Commands of the Covenant of Works , with the sanction of Death , it put an awe on the minds of men , and set bounds unto their lusts , that they should not dare to run forth into that excess which they were naturally inclined unto . It was therefore added because of transgressions , that in the declaration of Gods severity against them , some Bounds might be fixed unto them ; for the knowledge of Sin is by the Law. ( 2 ) To shut up Unbelievers , and such as would not seek for Righteousness , Life and Salvation by the Promise under the Power of the Covenant of Works , and Curse attending it . It concluded or shut up all under sin , saith the Apostle , ver . 20. This was the end of the Law , for this end was it added , as it gave a revival unto the Covenant of Works . Unto the second Enquiry , which ariseth out of this Supposition , namely , That the Law did convince of sin , and condemn for sin , which is , whether it be not then contrary to the grace of God ? The Apostle in like manner returns a double Answer , taken from the second use of the Law before insisted on , with respect unto the Promise . And First , He says that although the Law doth thus rebuke sin , convince of sin , and condemn for sin , so setting bounds unto Transgressions and Transgressors , yet did God never intend it as a means to give Life and Righteousness , nor was it able so to do . The end of the Promise was to give Righteousness , Justification and Salvation all by Christ to whom and concerning whom it was made . But this was not the end for which the Law was revived in the Covenant of Sinai . For although in itself it requires a perfect Righteousness , and gives a Promise of Life thereon , He that doth these things , he shall live in them ; yet it could give neither Righteousness nor Life , unto any in the state of sin , see Rom. 8. 3. Chap. 10. 4. Wherefore the Promise and the Law having divers ends , they are not contrary to one another , Secondly , Saith he , The Law had a great respect unto the Promise , and was given of God for this very end , that it might lead and direct men unto Christ , which is sufficient to answer the Question proposed at the beginning of this Discourse , about the ends of this Covenant , and the advantage which the Church received thereby . What hath been spoken , may suffice to declare the Nature of this Covenant in general ; and two things do here evidently follow , wherein the substance of the whole Truth contended for by the Apostle doth consist . 1. That whil'st the Covenant of Grace was contained and proposed only in the Promise , before it was solemnly confirmed in the Blood and Sacrifice of Christ , and so legalized or established as the only Rule of the Worship of the Church , the Introduction of this other Covenant on Sinai , did not constitute a new way or means of Righteousness , Life and Salvation ; but Believers sought for them alone by the Covenant of Grace as declared in the Promise . This follows evidently upon what we have discoursed , and it secures absolutely that great fundamental Truth , which the Apostle in this and all other his Epistles so earnestly contendeth for ; namely , That there neither is , or ever was , either Righteousness , Justification , Life or Salvation , to be attained by any Law , or the works of it , ( for this Covenant at Mount Sinai comprehended every Law that God ever gave unto the Church ) but by Christ alone , and Faith in him . 2. That whereas this Covenant being introduced in the pleasure of God , there was prescribed with it a form of outward Worship suited unto that dispensation of times , and present state of the Church , upon the Introduction of the New Covenant in the fulness of times to be the Rule of all intercourse between God and the Church , both that Covenant and all its Worship must be disannulled . This is that which the Apostle proves with all sorts of Arguments , manifesting the great advantage of the Church thereby . These things I say do evidently follow on the preceding Discourses , and are the main Truths contended for by the Apostle . 4. There remaineth one thing more only to be considered , before we enter on the Comparison between the two Covenants here directed unto by the Apostle . And this is , how this first Covenant became to be an especial Covenant unto that People : wherein we shall manifest the reason of its Introduction at that season . And unto this end sundry things are to be considered concerning that People and the Church of God in them , with whom this Covenant was made , which will farther evidence both the nature , use and necessity of it . 1. This People were the Posterity of Abraham unto whom the Promise was made , that in his Seed all the Nations of the earth should be blessed . Wherefore from among them was the promised Seed to be raised up in the fulness of time , or its proper season . From among them was the Son of God to take on him the Seed of Abraham . To this end sundry things were necessary . 1. That they should have a certain abiding place or Countrey which they might freely inhabit , distinct from other Nations , and under a Rule or Scepter of their own . So it is said of them , That the People should dwell alone , and not be reckoned among the Nations , Numb . 23. 9. and the Scepter was not to depart from them until Shilo came , Gen. 49. 10. For God had regard unto his own glory in his faithfulness , as unto his Word and Oath given unto Abraham , not only that they should be accomplished , but that their Accomplishment should be evident and conspicuous . But if this Posterity of Abraham , from among whom the promised Seed was to rise , had been , as it is at this day with them , scattered abroad on the face of the Earth , mixed with all Nations , and under their Power , although God might have accomplished his Promise really in raising up Christ from among some of his Posterity , yet could it not be proved or evidenced that he had so done , by reason of the confusion and mixture of the People with others . Wherefore God provided a Land and Countrey for them which they might inhabit by themselves , and as their own , even the Land of Canaan . And this was so suited unto all the ends of God towards that People , as might be declared in sundry instances , that God is said , to have espied this Land out for them , Ezek. 20. 6. He chose it out as most meet for his purpose , towards that People of all Lands under Heaven . 2. That there should be always kept among them an open Confession and visible Representation of the end for which they were so separated from all the Nations of the World. They were not to dwell in the Land of Canaan meerly for secular ends , and to make as it were a dumb shew ; but as they were there maintained and preserved to evidence the faithfulness of God in bringing forth the promised Seed in the fulness of time ; so there was to be a testimony kept up among them unto that end of God whereunto they were preserved . This was the end of all their Ordinances of Worship , of the Tabernacle , Priesthood , Sacrifices and Ordinances , which were all appointed by Moses on the Command of God , for a testimony of those things which should be spoken afterwards , Hebr. 3. 5. These things were necessary in the first place with respect unto the ends of God towards that People . 2. It becomes not the Wisdom , Holiness , and Soveraignty of God , to call any People into an especial Relation unto himself , to do them good in an eminent and peculiar manner , and then to suffer them to live at their pleasure , without any regard unto what he had done for them . Wherefore having granted unto this People those great Priviledges of the Land of Canaan , and the Ordinances of Worship relating unto the great end mentioned , he moreover prescribed unto them Laws , Rules , and Terms of Obedience , whereon they should hold and enjoy that Land , with all the Priviledges annexed unto the possession thereof . And these are both expressed and frequently inculcated in the Repetition and Promises of the Law. But yet in the prescription of these terms , God reserved the Soveraignty of dealing with them unto himself . For had he left them to stand or fall absolutely by the terms prescribed unto them , they might and would have uttetly forfeited both the Land and all the Priviledges they enjoyed therein . And had it so fallen out , then the great end of God in preserving them a separate People until the Seed should come , and a Representation thereof among them had been frustrate . Wherefore although he punished them for their Transgressions , according to the Threatnings of the Law , yet would he not bring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Curse of the Law upon them , and utterly cast them off , until his great end was accomplished , Mal. 4. 4 , 5 , 6. 3. God would not take this People off from the Promise , because his Church was among them , and they could neither please God , nor be accepted with him , but by Faith therein . But yet they were to be dealt withall according as it was meet . For they were generally a People of an hard-heart , and stiff-necked , lifted up with an opinion of their own righteousness and worth above others . This Moses endeavoureth by all manner of Reasons and Instances unto the contrary to take them off from , in the Book of Deuteronomy . Yet was it not effected among the generality of them , nor is to this day . For in the middest of all their wickedness and misery , they still trust to and boast of their own righteousness , and will have it that God hath an especial Obligation unto them on that account . For this cause God saw it necessary , and it pleased him to put a grievous and heavy yoke upon them , to subdue the pride of their spirits , and to cause them to breathe after deliverance . This the Apostle Peter calls a yoke that neither they nor their Fathers were able to bear , Acts 15. 20. that is , with peace , ease , and rest , which therefore the Lord Christ invited them to seek for in himself alone , Matth. 11. 29 , 30. And this yoke that God put on them , consisted in these three things . 1. In a multitude of Precepts hard to be understood , and difficult to be observed . The present Jews reckon up 613 of them , about the sense of most of which they dispute endlesly among themselves . But the truth is , since the days of the Pharisees they have increased their own yoke , and made obedience unto their Law , in any tolerable manner , altogether unpracticable . It were easie to manifest , for instance , that no man under Heaven ever did , or ever can keep the Sabbath according to the Rules they give about it in their Talmuds . And they generally scarce observe one of them themselves . But in the Law , as given by God himself , it is certain , that there were a multitude of arbitrary Precepts , and those in themselves not accompanied with any spiritual Advantages , as our Apostle shews , Chap. 9. 5. only they were obliged to perform them , by a meer soveraign Act of Power and Authority . 2. In the severity wherewith the observance of all those Precepts were enjoined them . And this was the threatning of death . For he that despised Moses 's Law died without mercy , and every transgression and disobedience received a just recompence of reward . Hence was their complaint of old , Behold we die , we perish , we all perish ; whosoever cometh near unto the Tabernacle of the Lord shall dye , shall we be consumed with dying ? Numb . 17. 12 , 13. And the Curse solemnly denounced against every one , that confirmed not all things written in the Law , was continually before them . 3. In a Spirit of Bondage unto Fear . This was administred in the giving and dispensation of the Law , even as a Spirit of Liberty and Power is administred in and by the Gospel . And as this respected their present Obedience , and manner of its performance , so in particular it regarded Death not yet conquered by Christ. Hence our Apostle affirms , that through fear of Death , they were all their life-time subject unto Bondage . This state God brought them into , partly to subdue the pride of their hearts trusting in their own righteousness , and partly to cause them to look out earnestly after the promised Deliverer . 4. Into this estate and condition , God brought them by a Solemn Covenant , confirmed by mutual consent between him and them . The Tenure , Force , and Solemn Ratification of this Covenant is expressed , Exod. 24. 3 , 4 , 5 , 6 , 7 , 8. Unto the terms and conditions of this Covenant was the whole Church obliged indispensibly on pain of Extermination , until all was accomplished , Mal. 4. 4 , 5 , 6. Unto this Covenant belonged the Decalogue , with all Precepts of Moral Obedience thence educed . So also did the Laws of Political Rule established among them , and the whole Systeme of Religious Worship given unto them . All these Laws were brought within the verge of this Covenant , and were the matter of it . And it had especial Promises and Threatnings annexed unto it as such , whereof none did exceed the Bounds of the Land of Canaan . For even many of the Laws of it were such as obliged no where else . Such was the Law of the Sabbatical year , and all their Sacrifices . There was Sin and Obedience in them , or about them in the Land of Canaan , none elsewhere . Hence 5. This Covenant thus made with these Ends and Promises , did never save nor condemn any man eternally . All that lived under the Administration of it , did attain eternal life , or perished for ever , but not by vertue of this Covenant as formally such . It did indeed revive the commanding Power and Sanction of the first Covenant of Works , and therein , as the Apostle speaks , was the Ministry of condemnation , 2 Cor. 3. 9. For by the deeds of the Law can no flesh be justified . And on the other hand , it directed also unto the Promise , which was the instrument of life and salvation unto all that did believe . But as unto what it had of its own , it was confined unto things temporal . Believers were saved under it , but not by vertue of it . Sinners perished eternally under it , but by the Curse of the original Law of Works . And 6. Hereon occasionally fell out the ruine of that People ; their Table became a snare unto them , and that which should have been for their welfare , became a trap , according to the Prediction of our Saviour , Psal. 69. 22. It was this Covenant that raised and ruined them , it raised them to Glory and Honour when given of God ; it ruined them when abused by themselves , contrary to express declarations of his mind and will. For although the generality of them were wicked and rebellious always , breaking the Terms of the Covenant which God made with them , so far as it was possible they should , whil'st God determined to reign over them unto the appointed season , and repined under the burden of it , yet they would have this Covenant to be the only Rule and Means of righteousness , life and salvation , as the Apostle declares , Rom. 9. 31 , 32 , 33. Chap. 10. 3. For , as we have often said , there were two things in it , both which they abused unto other ends than what God designed them . ( 1 ) There was the Renovation of the Rule of the Covenant of Works for righteousness and life . And this they would have to be given unto them for those ends , and so sought for righteousness by the works of the Law. ( 2 ) There was ordained in it a Typical Representation of the way and means whereby the Promise was to be made effectual , namely , in the Mediation and Sacrifice of Jesus Christ , which was the end of all their Ordinances of Worship . And the outward Law thereof with the observance of its Institution , they looked on as their only relief when they came short of exact and perfect righteousness . Against both these pernicious Errors , the Apostle disputes expresly in his Epistle unto the Romans and the Galatians , to save them , if it were possible , from that ruine they were casting themselves into . Hereon the Elect obtained , but the rest were hard ned . For hereby they made an absolute renunciation of the Promise , wherein alone God had enwrapped the way of life and salvation . This is the nature and substance of that Covenant which God made with that People ; a particular temporary Covenant it was , and not a meer dispensation of the Covenant of Grace . That which remains for the declaration of the mind of the Holy Ghost in this whole matter , is to declare the differences that are between those two Covenants , whence the one is said to be better than the other , and to be built upon better Promises . Those of the Church of Rome , do commonly place this difference in three things . 1. In the Promises of them , which in the Old Covenant were temporal onely ; in the New , spiritual and heavenly . 2. In the Precepts of them ; which under the Old , required onely external Obedience , designing the righteousness of the outward man ; under the New , they are internal , respecting principally the inner man of the heart . 3. In their Sacraments : For these under the Old Testament , were only outwardly figurative , but those of the New , are operative of Grace . But these things do not express much , if any thing at all , of what the Scripture placeth this difference in . And besides , as by some of them explained , they are not true , especially the two latter of them . For I cannot but somewhat admire how it came into the heart or mind of any man to think or say , that God ever gave a Law or Laws , Precept or Precepts , that should respect the outward man onely , and the regulation of external duties . A thought of it is contrary unto all the essential Properties of the Nature of God , and meet only to ingenerate apprehensions of him unsuited unto all his glorious excellencies . The life and foundation of all the Laws under the Old Testament was , Thou shalt love the Lord thy God with all thy Soul , without which no outward Obedience was ever accepted with him . And for the third of the supposed differences , neither were the Sacraments of the Law so barely figurative , but that they did exhibit Christ unto Believers ; for they all drank of the spiritual Rock , which Rock was Christ ; nor are those of the Gospel so operative of Grace , but that without Faith they are useless unto them that do receive them . The things wherein this difference doth consist , as expressed in the Scripture , are partly circumstantial , and partly substantial , and may be reduced unto the Heads ensuing . 1. These two Covenants differ in the circumstance of time as to their promulgation , declaration and establishment . This difference the Apostle expresseth from the Prophet Jeremiah in the 9th verse of this Chapter , where it must be more fully spoken unto . In brief , the first Covenant was made at the time that God brought the children of Israel out of Egypt , and took its date from the third month after their coming up from thence , Exod. 19. Chap. 24. From what is reported in the latter place , wherein the people give their actual consent unto the terms of it , it began its formal obligation as a Covenant . And we must afterwards enquire when it was abrogated and ceased to oblige the Church . The New Covenant was declared and made known in the latter days , Heb. 1. 1. in the dispensation of the fulness of time , Eph. 1. 10. And it took date as a Covenant formally obliging the whole Church from the Death , Resurrection , Ascension of Christ , and sending of the Holy Ghost . I bring them all into the Epocha of this Covenant , because though principally it was established by the first , yet was it not absolutely obligatory as a Covenant until after the last of them . 2. They differ in the circumstance of place as to their promulgation , which the Scripture also taketh notice of . The first was declared in Mount Sinai , the manner whereof , and the station of the people in receiving the Law , I have in my Exercitations unto the first Part of this Exposition , at large declared , and thither the Reader is referred , Exod. 19. 18. The other was declared on Mount Sinai , and the Law of it went forth from Jerusalem , Isa. 2. 2. This difference , with many remarkable instances from it , our Apostle insists on , Gal. 4. 24 , 25 , 26. These are the two Covenants , the one from Mount Sinai , which gendreth unto bondage which is Agar . That is Agar the Bondwoman whom Abraham took before the Heir of Promise was born was a Type of the Old Covenant given on Sinai , before the introduction of the New , or the Covenant of Promise . For so he adds : For this Agar is Mount Sinai in Arabia , and answereth unto Jerusalem that now is , and is in bondage with her children . This Mount Sinai when the Old Covenant was given , and which was represented by Agar , is in Arabia , cast quite out of the Verge and Confines of the Church . And it answereth or is placed in the same Series , Rank and Order with Jerusalem , namely in the opposition of the two Covenants . For as the New Covenant , the Covenant of Promise giving freedom and liberty , was given at Jerusalem in the Death and Resurrection of Christ , with the Preaching of the Gospel which ensued thereon ; so the Old Covenant that brought the People into Bondage , was given at Mount Sinai in Arabia . 3. They differ in the manner of their promulgation and establishment . There were two things remarkable that accompanied the Solemn Declaration of the first Covenant . 1. The dread and terror of the outward appearance on Mount Sinai which filled all the People , yea Moses himself , with fear and trembling , Hebr. 12. 18 , 19 , 20 , 21. Exod. 19. 16. Chap. 20. 18 , 19. Together herewith , was a Spirit of Fear and Bondage administred unto all the People , so as that they chose to keep at a distance , and not draw nigh unto God , Deut. 5 , 23 , 24 , 25 , 26 , 27. 2. That it was given by the ministry and disposition of Angels , Acts 7. 13. Gal. 3. 19. Hence the People was in a sense put in subjection unto Angels , and they had an authoritative ministry in that Covenant . The Church that then was , was put into some kind of subjection unto Angels , as the Apostle plainly intimates , Hebr. 2. 5. Hence the worshipping or adoration of Angels began among the People , Col. 2. 18. Which some , with an addition unto their Folly and Superstition , would introduce into the Christian Church , wherein they have no such authoritative Ministry as they had under the Old Covenant . Things are quite otherwise in the promulgation of the New Covenant . The Son of God in his own Person did declare it . This he spake from heaven , as the Apostle observes , in opposition unto the giving of the Law on the earth , Hebr. 12. 25. yet did he speak on the earth also ; the mystery whereof himself declares , John 3. 13. And he did all things that belong unto the establishment of this Covenant , in a spirit of meekness and condescension , with the highest evidence of love , grace and compassion , encouraging and inviting the weary , the burdened , the heavy and laden to come unto him . And by his Spirit he makes his Disciples to carry on the same work until the Covenant was fully declared , Hebr. 2. 3. see John 1. 17 , 18. And the whole Ministry of Angels in the giving of this Covenant , was meerly in a way of service and obedience unto Christ , and they owned themselves the Fellow-servants only of them that have the testimony of Jesus , Rev. 19. 10. So that this world to come as it was called of old , was no way put in subjection unto them . 4. They differ in their Mediators . The Mediator of the first Covenant was Moses . It was ordained by Angels in the hand of a Mediator , Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God , Hebr. 3. 6. And he was a Mediator as designed of God , so chosen of the people in that dread and consternation which befell them , upon the terrible promulgation of the Law. For they saw that they could no way bear the immediate presence of God , nor treat with him in their own persons . Wherefore they desired that there might be an Internuntius , a Mediator between God and them , and that Moses might be the person , Deut. 5. 25 , 26 , 27. But the Mediator of the New Covenant , is the Son of God himself . For there is one God , and one Mediator between God and man , the man Christ Jesus , who gave himself a ransom for all , 1 Tim. 2. 4 , 5. He who is the Son , and the Lord over his own House , graciously undertook in his own Person to be the Mediator of this Covenant ; and herein it is unspeakably preferred before the Old Covenant . 5. They differ in their subject matter , both as unto Precepts and Promises , the advantage being still on the part of the New Covenant . For ( 1 ) The Old Covenant in the preceptive part of it , renewed the Command of the Covenant of Works , and that on their original terms . Sin it forbad , that is all and every sin in matter and manner , on the pain of death , and gave the promise of life unto perfect sinless obedience only . Whence the Decalogue itself , which is a Transcript of the Law of Works , is called the Covenant , Exod. 34. 28. And besides this , as we observed before , it had other Precepts innumerable , accommodated unto the present condition of the People , and imposed on them with rigor . But in the New Covenant , the very first thing that is proposed , is the accomplishment and establishment of the Covenant of Works , both as unto its Commands and Sanction , in the obedience and suffering of the Mediator . Hereon the Commands of it as unto the obedience of the Covenanters are not grievous , the yoke of Christ being easie , and his burden light . 2. The Old Testament absolutely considered , had ( 1 ) No promise of grace , to communicate spiritual strength , or to assist us in obedience ; nor ( 2 ) Any of eternal life , no otherwise but as it was contained in the promise of the Covenant of Works , The man that doth these things , shall live in them ; and ( 3 ) Had promises of temporal things in the Land of Canaan inseparable from it . In the New Covenant all things are otherwise , as will be declared in the Exposition of the ensuing Verses . 6. They differ , and that principally , in the manner of their Dedication and Sanction . This is that which gives any thing the formal nature of a Covenant or Testament . There may be a Promise , there may be an Agreement in general , which hath not the formal nature of a Covenant or Testament ; and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation , Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament . And this is by a Sacrifice , wherein there is both Bloodshedding and Death ensuing thereon , Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts , whose blood was sprinkled on all the People , Exod. 24. 5 , 6 , 7 , 8 , 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself , Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant , he purchased all good things for the Church , and as a Testator bequeathed them unto it . Hence he says of the Sacramental Cup , that it is the New Testament in his Blood , or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant , which is the New Testament , or the disposition of his Goods unto his Children . But because the Apostle expresly handleth this difference between these two Covenants , Chap. 9. v. 18 , 19. we must thither refer the full consideration of it . 7. They differ in the Priests that were to officiate before God in the behalf of the People . In the Old Covenant Aaron and his Posterity alone were to discharge that Office ; in the New , the Son of God himself is the only Priest of the Church . This difference , with the advantage of the Gospel state thereon , we have handled at large in the Exposition of the Chapter foregoing . 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them , doth depend . And this also must be spoken unto in the ensuing Chapter , if God permit . 9. They differ in the way and manner of their solemn writing or enrollment . All Covenants were of old solemnly written in Tables of Brass or Stone , where they might be faithfully preserved for the use of the Parties concerned . So the Old Covenant as to the principal fundamental part of it , was engraven in Tables of Stone , which were kept in the Ark , Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence , that the first draught of them should be broken , to intimate that the Covenant contained in them was not everlasting nor unalterable . But the New Covenant is written in the fleshly Tables of the hearts of them that do believe , 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends . The principal end of the first Covenant was to discover sin , to condemn it , and to set Bounds unto it . So saith the Apostle , It was added because of transgressions . And this it did several ways . ( 1 ) By Conviction ; for the knowledge of sin is by the Law ; it convinced sinners , and caused every mouth to be stopped before God. ( 2 ) By condemning the Sinner in an application of the Sanction of the Law unto his Conscience . ( 3 ) By the judgments and punishments wherewith on all occasions it was accompanied . In all it manifested and represented the justice and severity of God. The end of the New Covenant is , to declare the love , grace and mercy of God , and therewith to give Repentance , Remission of Sin , and Life Eternal . 11. They differed in their effects . For the first Covenant being the ministration of death and condemnation , it brought the minds and spirits of them that were under it , into servitude and bondage , whereas spiritual liberty is the immediate effect of the New Testament . And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants , than this of the liberty of the one , and the bondage of the other , see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 , 2 , 3 , 4 , 24 , 25 , 30 , 31. Heb. 2. 14 , 15. This therefore we must a little explain . Wherefore the bondage which was the effect of the Old Covenant , arose from several causes concurring unto the effecting of it . 1. The Renovation of the terms and sanction of the Covenant of Works contributed much thereunto . For the People saw not how the Commands of that Covenant could be observed , nor how its Curse could be avoided . They saw it not , I say , by any thing in the Covenant of Sinai , which therefore gendred unto bondage . All the prospect they had of deliverance was from the Promise . 2. It arose from the manner of the delivery of the Law , and Gods entring thereon into Covenant with them . This was ordered on purpose to fill them with dread and fear . And it could not but do so , when ever they called it to remembrance . 3. From the severity of the Penalties annexed unto the Transgression of the Law. And God had taken upon himself , that where punishment was not exacted according to the Law , he himself would cut them off . This kept them always anxious and sollicitous , not knowing when they were safe or secure . 4. From the Nature of the whole Ministry of the Law , which was the ministration of death and condemnation , 2 Cor. 3. 16. which declared the desert of every sin to be death , and denounced death unto every Sinner , administring by its self no relief unto the minds and consciences of men . So was it the letter that killed them that were under its power . 5. From the Darkness of their own minds in the means , ways and causes of deliverance from all these things . It is true , they had a promise before of Life and Salvation , which was not abolished by this Covenant , even the Promise made unto Abraham . But this belonged not unto this Covenant . And the way of its accomplishment by the Incarnation and Mediation of the Son of God was much hidden from them , yea from the Prophets themselves who yet foretold them . This left them under much bondage . For the principal cause and means of the liberty of Believers under the Gospel , ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This faith and knowledge of his Incarnation , Humiliation , Sufferings and Sacrifice , whereby he made Attonement for Sin , and brought in everlasting Righteousness , is that which gives them liberty and boldness in their Obedience , 2 Cor. 3. 17 , 18. whilest they of old were in the dark as unto these things , they must needs be kept under much bondage . 6. It was increased by the yoke of a multitude of Laws , Rites and Ceremonies imposed on them , which made the whole of their Worship a burden unto them , and unsupportable , Acts 15. 9. In and by all these ways and means there was a Spirit of Bondage and Fear administred unto them . And this God did , thus he dealt with them , to the end that they might not rest in that state , but continually look out after deliverance . On the other hand , the New Covenant gives liberty and boldness , the liberty and boldness of Children unto all Believers . It is the Son in it that makes us free , or gives us universally all that liberty which is any way needful for us , or useful unto us . For where the Spirit of God is , there is liberty , namely , to serve God not in the oldness of the Letter , but in the newness of the Spirit . And it is declared that this was the great end of bringing in the New Covenant , in the accomplishment of the Promise made unto Abraham , namely , that we being delivered from the hands of all our enemies , might serve God without fear all the days of our lives , Luke 1. 72 , 73 , 74 , 75. And we may briefly consider wherein this Deliverance and Liberty by the New Covenant doth consist , which it doth in the things ensuing . 1. In our freedom from the commanding power of the Law , as to sinless perfect Obedience in order unto Righteousness and Justification before God. Its commands we are still subject unto , but not in order unto life and salvation . For unto those ends it is fulfilled in and by the Mediator of the New Covenant , who is the end of the Law for Righteousness to every one that believeth , Rom. 10. 4. 2. In our freedom from the condemning power of the Law , and the Sanction of it in the Curse . This being undergone and answered by him , who was made a curse for us , we are freed from it , Rom. 7. 6. Gal. 3 , 13 , 14. And therein also are we delivered from the fear of death , Heb. 2. 15. as it was paenal , and an entrance into judgment or condemnation , John 5. 24. 3. In our freedom from conscience for sin , Heb. 10. 2. That is , Conscience disquieting , perplexing and condemning our persons , the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ. 4. In our freedom from the whole System of Mosaical Worship in all the Rites and Ceremonies , and Ordinances of it , which what a burden it was , the Apostles do declare , Acts 15. and our Apostle at large in his Epistle to the Galatians . 5. From all the Laws of men in things appertaining unto the Worship of God , 1 Cor. 7. 23. And by all these , and the like instances of spiritual liberty , doth the Gospel free Believers from that Spirit of bondage unto fear , which was administred under the Old Covenant . It remains only that we point at the Heads of those Ways whereby this Liberty is communicated unto us under the New Covenant . And it is done 1. Principally , by the grant and communication of the Spirit of the Son as a Spirit of Adoption , giving the freedom , boldness and liberty of children , John 1. 12. Rom. 8. 15 , 16 , 17. Gal. 4. 6 , 7. From hence the Apostle lays it down as a certain Rule , that where the Spirit of God is , there is liberty , 2 Cor. 3. 17. Let men pretend what they will , let them boast of the freedom of their outward condition in this world , and of the inward liberty or freedom of their wills , there is indeed no true liberty where the Spirit of God is not . The ways whereby he giveth freedom , power , a sound mind , spiritual boldness , courage and contempt of the Cross , holy confidence before God , a readiness for obedience and enlargedness of heart in duties , with all other things wherein true liberty doth consist , or which any way belongs unto it , I must not here divert to declare . The world judges that there is no bondage , but where the Spirit of God is ; For that gives that conscientious fear of Sin , that awe of God in all our Thoughts , Actions and Ways , that careful and circumspect walking , that temperance in things lawful , that abstinence from all appearance of evil , wherein they judge the greatest bondage on the earth to consist . But those who have received him , do know that the whole world doth lie in evil , and that all those unto whom spiritual liberty is a bondage , are the Servants and Slaves of Satan . 2. It is obtained by the evidence of our justification before God , and the causes of it . This men were greatly in the dark unto , under the first Covenant , although all stable peace with God doth depend thereon . For it is in the Gospel , that the Righteousness of God is revealed from faith to faith , Rom. 1. 17. Indeed the Righteousness of God without the Law , is witnessed by the Law and the Prophets , Rom. 3. 21. That is , Testimony is given to it in legal Institutions , and the Promises recorded in the Prophets ; but these things were obscure unto them , who were to seek for what was intended under the vails and shadows of Priests and Sacrifices , Attonements and Expiations . But our Justification before God in all the causes of it , being now fully revealed and made manifest , it hath a great influence into spiritual liberty and boldness . 3. By the spiritual light which is given to Believers into the mystery of God in Christ. This the Apostle affirms to have been hid in God from the beginning of the world , Eph. 3. 9. It was contrived and prepared in the counsel and wisdom of God from all eternity . Some intimation was given of it in the first Promise , and was afterwards shadowed out by sundry legal Institutions . But the depth , the glory , the beauty and fulness of it was hid in God , in his mind and will , until it was fully revealed in the Gospel . The Saints under the Old Testament believed that they should be delivered by the promised Seed , that they should be saved for the Lords sake , that the Angel of the Covenant would save them , yea , that the Lord himself would come to his Temple ; and they diligently enquired into what was foresignified concerning the sufferings of Christ , and the glory that should ensue . But all this while their thoughts and conceptions were exceedingly in the dark as to those glorious things which are made so plain in the New Covenant , concerning the Incarnation , Mediation , Sufferings and Sacrifice of the Son of God , concerning the way of Gods being in Christ reconciling the World unto himself . Now as darkness gives fear , so light gives liberty . 4 We obtain this liberty by the opening of the way into the Holiest , and the entrance we have thereby with boldness unto the Throne of Grace . This also the Apostle insists upon peculiarly in sundry places of his ensuing Discourses , as Chap. 9. 8. Chap. 10. 19 , 20 , 21 , 22. where it must be spoken to , if God permit , at large . For a great part of the liberty of the New Testament doth consist herein . 5. By all the Ordinances of Gospel-Worship . How the Ordinances of Worship under the Old Testament did lead the People into Bondage , hath been declared . But all those of the New Testament , through their plainness in signification , their immediate respect unto the Lord Christ , with their use and efficacy to guide Believers in their communion with God , do all conduce unto our Evangelical liberty . And of such importance is our liberty in this instance of it , that when the Apostles saw it necessary for the avoiding of offence and scandal , to continue the observance of one or two legal Institutions , in abstinence from some things in themselves indifferent , they did it only for a season , and declared that it was only in case of scandal , that they would allow this temporary abridgment of the liberty given us by the Gospel . 12. They differ greatly with respect unto the Dispensation and Grant of the Holy Ghost . It is certain , that God did grant the Gift of the Holy Spirit under the Old Testament , and his operations during that season as I have at large elsewhere declared . But it is no less certain , that there was always a Promise of his more signal effusion upon the confirmation and establishment of the New Covenant . See in particular that great Promise to this purpose , Joel 2. 28 , 29. as applied and expounded by the Apostle Peter , Acts 2. 17 , 18. yea , so sparing was the communication of the Holy Ghost under the Old Testament , compared with his effusion under the New , as that the Evangelist affirms , that the Holy Ghost was not yet , because that Jesus was not yet glorified , John 7. 39. that is , he was not yet given in that manner as he was to be given upon the confirmation of the New Covenant . And those of the Church of the Hebrews who had received the Doctrine of John , yet affirmed that they had not so much as heard whether there were any Holy Ghost or no , Acts 19. 2. that is , any such gift and communication of him , as was then proposed as the chief Priviledge of the Gospel . Neither doth this concern only the plentiful effusion of him with respect unto those miraculous gifts and operations wherewith the doctrine and establishment of the New Covenant was testified unto and confirmed ; however that also gave a signal difference between the two Covenants . For the first Covenant was confirmed by dreadful appearances and operations effected by the Ministry of Angels , but the new by the immediate operation of the Holy Ghost himself . But this difference principally consists herein , that under the New Testament the Holy Ghost hath graciously condescended to bear the office of the Comforter of the Church . That this unspeakable Priviledge is peculiar unto the New Testament , is evident from all the Promises of his being sent as a comforter made by our Saviour John 14. 15 , 16. especially that , wherein he assures his Disciples , that unless he went away , in which going away he confirmed the New Covenant , the comforter would not come , but if he so went away , he would send him from the father , Chap. 16. 7. And the difference between the two Covenants which ensued hereon is inexpressible . 13. They differ in the Declaration made in them of the Kingdom of God. It is the observation of Austin , that the very name of the Kingdom of Heaven is peculiar unto the New Testament . It is true , God reigned in and over the Church under the Old Testament ; but his Rule was such , and had such a relation unto secular things , especially with respect unto the Land of Canaan , and the flourishing condition of the People therein , as that it had an appearance of a Kingdom of this world . And that it was so , and was so to be , consisting in Empire , Power , Victory , Wealth and Peace was so deeply sixed on the minds of the generality of the People , that the Disciples of Christ themselves could not free themselves of that apprehension , until the New Testament was fully established . But now in the Gospel ; the nature of the Kingdom of God , where it is , and wherein it consists , is plainly and evidently declared , unto the unspeakable consolation of Believers . For whereas it is now known and experienced to be internal , spiritual and heavenly , they have no less assured interest in it , and advantage by it , in all the troubles which they may undergo in this World , than they could have in the fullest possession of all earthly enjoyments . 14. They differ in their substance and end . The Old Covenant was typical , shadowy and removeable , Heb. 10. 1. The New Covenant is substantial and permanent , as containing the Body which is Christ. Now consider the Old Covenant comparatively with the New , and this part of its nature that it was typical and shadowy , is a great debasement of it . But consider it absolutely , and the things wherein it was so , were its greatest glory and excellency . For in these things alone , was it a Token and Pledge of the Love and Grace of God. For those things in the Old Covenant which had most of bondage in their use and practice , had most of light and grace in their signification . This was the design of God in all the Ordinances of Worship belonging unto that Covenant , namely to typisie , shadow and represent the heavenly substantial things of the New Covenant , or the Lord Christ , and the work of his Mediation . This the Tabernacle , Ark , Altar , Priests , and Sacrifices did do , and it was their glory that so they did . However compared with the substance in the New Covenant , they have no glory . 15. They differ in the extent of their administration , according unto the Will of God. The first was confined unto the Posterity of Abraham , according to the flesh , and unto them especially in the Land of Canaan , with some few Proselytes that were joined unto them , Deut. 5. 3. excluding all others from the participation of the benefits of it . And hence it was , that whereas the personal Ministry of our Saviour himself in preaching of the Gospel , was to precede the introduction of the New Covenant , it was confined unto the People of Israel , Mat. 15. 24. And he was the Minister of the Circumcision , Rom. 15. 8. such narrow bounds and limits had the Administration of this Covenant affixed unto it by the will and pleasure of God , Psal. 141. 19 , 20. But the Administration of the New Covenant is extended unto all Nations under Heaven , none being excluded on the account of Tongue , Language , Family , Nation , or place of Habitation . All have an equal interest in the rising Sun. The partition wall is broken down , and the gates of the new Jerusalem are set open unto all comers upon the Gospel invitation . This is frequently taken notice of in the Scripture ; see Matt. 28. 19. Mark 16. 15. John 11. 51 , 52. John 12. 32. Acts 11. 18. Acts 17. 30. Gal. 5. 6. Ephes. 2. 11 , 12 , 13 , 14 , 15 , 16. Chap. 3. 8 , 9 , 10. Col. 3. 10 , 11. 1 John 2. 12. Rev. 5. 9. This is the grand Charter of the poor wandering Gentiles . Having wilfully fallen off from God , he was pleased in his Holiness and Severity to leave all our Ancestors for many Generations to serve and worship the Devil . And the mystery of our recovery was hid in God from the foundation of the world , Ephes. 3. 8 , 9 , 10. And although it was so foretold , so prophesied of , so promised under the Old Testament ; yet such was the Pride , Blindness and Obstinacy of the greatest part of the Church of the Jews , that its accomplishment was one great part of that stumbling Block whereat they fell ; yea , the greatness and glory of this mystery was such , that the Disciples of Christ themselves comprehended it not , until it was testified unto them , by the pouring out of the Holy Ghost , the great Promise of the New Covenant , upon some of those poor Gentiles , Acts 11. 18. 16. They differ in their efficacy . For the Old Covenant made nothing perfect , it could effect none of the things it did represent , nor introduce that perfect or compleat state which God had designed for the Church . But this we have at large insisted on in our Exposition of the foregoing Chapter . Lastly , They differ in their duration ; for the one was to be removed , and the other to abide for ever , which must be declared on the ensuing Verses . It may be other things of an alike nature may be added unto these that we have mentioned , wherein the difference between the two Covenants doth consist ; But these instances are sufficient unto our purpose . For some when they hear that the Covenant of Grace was always one and the same , of the same nature and efficacy under both Testaments , that the way of Salvation by Christ was always one and the same , are ready to think that there was no such great difference between their state and ours as is pretended . But we see that on this Supposition , that Covenant which God brought the People into at Sinai , and under the yoke whereof they were to abide until the New Covenant was established , had all the disadvantages attending it which we have insisted on . And those who understand not how excellent and glorious those Priviledges are , which are added unto the Covenant of Grace , as to the administration of it by the introduction and establishment of the New Covenant , are utterly unacquainted with the nature of spiritual and heavenly things . There remaineth yet one thing more which the Socinians give us occasion to speak unto from these words of the Apostle , that the New Covenant is established on better Promises . For from hence they do conclude , that there were no Promises of Life under the Old Testament , which in the latitude of it is a sensless and brutish Opinion . And 1. The Apostle in this place intends only those Promises whereon the New Testament was legally ratified and reduced into the form of a Covenant , which were , as he declares , the Promises of especial pardoning mercy , and of the efficacy of Grace in the renovation of our Natures . But it is granted that the other Covenant was legally established on Promises which respected the Land of Canaan . Wherefore it is granted that as to the Promises whereby the Covenants were actually established , those of the New Covenant were better than the other . 2. The Old Covenant had express Promises of eternal life . He that doth these things shall live in them . It was indeed with respect unto perfect Obedience that it gave that Promise ; however that Promise it had , which is all that at present we enquire after . 3. The Institution of Worship which belonged unto that Covenant , the whole Ministry of the Tabernacle as representing heavenly things , had the nature of a Promise in them ; for they all directed the Church to seek for Life and Salvation in and by Jesus Christ alone . 4. The question is not what Promises are given in the Law itself , or the Old Covenant formally considered as such ; but what Promise they had who lived under that Covenant , and which were not disannnlled by it . For we have proved sufficiently , that the additions of this Covenant did not abolish or supersede the efficacy of any Promise that God had before given unto the Church . And to say , that the first Promise , and that given unto Abraham confirmed with the Oath of God were not Promises of eternal life , is to overthrow the whole Bible , both Old Testament and New. And we may observe from the foregoing Discourses , 1. That although one state of the Church hath had great Advantages and Priviledges above another , yet no State had whereof to complain , whilest they observed the terms prescribed unto them . We have seen in how many things , and those most of them of the highest importance , the state of the Church under the New Covenant , excelled that under the Old , yet was that in its self a state of unspeakable Grace and Priviledges . For 1. It was a state of near Relation unto God by vertue of a Covenant . And when all Mankind had absolutely broken Covenant with God by sin , to call any of them into a New Covenant Relation with himself , was an Act of Soveraign Grace and Mercy . Herein were they distinguished from the residue of Mankind , whom God suffered to walk in their own ways , and winked at their ignorance , whilest they perished all in the pursuit of their foolish imaginations . This a great part of the Book of Deuteronomy is designed to impress a sense of upon the minds of the People ; and it is summarily expressed by the Psalmist , Psal. 147. 19 , 20. And by the Prophet , We are thine , thou never bearest Rule over them ; thy Name was not called upon by them , Isa. 64. 19. 2. This Covenant of God was in it self holy , just and equal . For although there was in it an imposition of sundry things burthensom , they were such as God in his infinite wisdom saw necessary for that People , and such as they could not have been without . Hence on all occasions God refers it even unto themselves to judge whether his ways towards them were not equal , and their own unequal ; and it was not only just , but attended with Promises of unspeakable advantages above all other People whatever . 3. God dealing with them in the way of a Covenant , whereunto the mutual consent of all Parties Covenanting is required , it was proposed unto them for their acceptance , and they did accordingly willingly receive it , Exod. 24. Deut. 5. so as that they had not whereof to complain . 4. In that state of Discipline wherein God was pleased to hold them , yet they enjoyed the way of life and salvation in the Promise ; for as we have shewed at large , the Promise was not disannulled by the introduction of this Covenant . Wherefore although God reserved a better and more compleat state for the Church under the New Testament , having ordained better things for us , that they without us should not be made perfect ; yet was that other state in itself good and holy , and sufficient to bring all Believers unto the enjoyment of God. 2. The state of the Gospel , or of the Church under the New Testament being accompanied with the highest spiritual Priviledges and Advantages that it is capable of in this world , two things do thence follow . 1. The great Obligation that is on all Believers unto holiness and fruitfulness in obedience unto the glory of God. We have here in the utmost condescension of Divine Grace , and the greatest effects of it that God will communicate on this side Glory . That which all these things tend unto , that which God requireth and expecteth upon them , is the thankful and fruitful obedience of them that are made partakers of them . And they who are not sensible of this obligation , are strangers unto the things themselves , and are not able to discern spiritual things , because they are to be spiritually discerned . 2. The Heinousness of their Sin by whom this Covenant is neglected or despised , is hence abundantly manifest . This the Apostle particularly asserts and insists upon , Chap. 2. 2 , 3. Chap. 10. 28 , 29. VER . VII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For if that first [ Covenant ] had been blameless , then should no place have been sought for the second . IN this Verse , and so also in those that follow unto the end of this Chapter , the Apostle designeth a confirmation of what he had before asserted and undertaken to prove . And this was , that there is a necessity of a new and better Covenant , accompanied with better Promises and more excellent Ordinances of Worship than the former . Hereon it follows , that the first was to be disannulled and abolished , which was the main Thesis he had to prove . And there are two parts of his Argument to this purpose . For first he proveth , that on the supposition of another better Covenant to be introduced , it did unavoidably follow , that the first was to be abolished , as that which was not perfect , compleat or sufficient unto its end , which he doth in this Verse . Secondly , he proves that such a new , better Covenant was to be introduced , in the Verses following . What he had before confirmed in sundry particular Instances , he summarily concludes in one general Argument in this Verse , and that built on a Principle generally acknowledged . And it is this , All the Priviledges , all the Benefits and Advantages of the Aaronical Priesthood and Sacrifices , do all belong unto the Covenant whereunto they were annexed , a chief part of whose outward administrations consisted in them . This the Hebrews neither could , nor did question . The whole of what they pleaded for , the onely Charter and Tenure of all their Priviledges , was the Covenant that God made with their Fathers at Sinai . Wherefore that Priesthood , those Sacrifices , with all the Worship belonging unto the Tabernacle or Temple , was necessarily commensurate unto that Covenant . Whilest that Covenant continued , they were to continue ; and if that Covenant ceased , they were to cease also . These things were agreed between the Apostle and them . Hereon he subsumes ; But there is mention of another Covenant to be made with the whole Church , and to be introduced long after the making of that at Sinai . Neither could this be denied by them . However to put it out of Controversie , the Apostle proves it by an express Testimony of the Prophet Jeremiah . In that Testimony it is peculiarly declared , that this New Covenant that was promised to be introduced in the latter days , should be better and more excellent than the former , as is mafest from the Promises whereon it is established ; yet in this verse the Apostle proceeds no further , but unto the general consideration of Gods promising to make another Covenant with the Church , and what would follow thereon . From this Supposition the Apostle proves , that the first Covenant is imperfect , blameable , and removeable ; and the force of his Inference depends on a common Notion or Presumption that is clear and evident in its own light . And it is this , Where once a Covenant is made and established , if it will serve unto and effect all that he who makes it doth design , and exhibit all the good which he intends to communicate , there is no reason why another Covenant should be made . The making of a New for no other ends or purposes but what the Old was every way sufficient for , argues lightness and mutability in him that made it . Unto this purpose doth he argue , Gal. 3. 21. If there had been a Law given , that could have given life , verily Righteousness should have been by the Law. Could the first Covenant have perfected and consecrated the Church , could it have communicated all the grace and mercy that God intended to indulge unto the children of men , the wise and holy Author of it would have had no thought about the introduction and establishment of another . It would have been no way agreeable unto his infinite wisdom and faithfulness so to do . Wherefore the Promise hereof doth irrefragably prove , that both the first Covenant , and all the Services of it were imperfect , and therefore to be removed and taken away . Indeed this promise of a new Covenant diverse from that made at Sinai , or not like unto it , as the Prophet speaks , is sufficient of it self to overthrow the vain pretences of the Jews wherein they are hardned to this day . The absolute perpetuity of the Law and its worship , that is of the Covenant at Sinai is the principal fundamental article of their present faith or rather unbelief . But this is framed by them in direct opposition unto the Promises of God. For let it be demanded of them whether they believe that God wil make another covenant with the Church , not according to the covenant which he made with their Fathers at Sinai . If they shall say they do not believe it , then do they plainly renounce the Prophets and the promises of God given by them . If they do grant it I desire to know of them , with what Sacrifices this new Covenant shall be established , by what Priest , with what Worship , it shall be administred . If they say that they shall be done by the Sacrifices , Priests and Worship of the Law , they deny what they granted before , namely that it is a new and another Covenant . For the Sacrifices and Priests of the Law cannot confirm or administer any other covenant but that which they belong and are confined unto . If it be granted that this new Covenant must have a new Mediator , a new Priest , a new Sacrifice , as it is undeniable it must , or it cannot be a new Covenant , then must the old cease and be removed that this may come into its place . Nothing but obstinacy and blindness can resist the force of this argument of the Apostle . The general design of the Apostle in this verse being cleared , we may consider the words more particularly . And there are two things in them . 1. A positive assertion included in a supposition . If the first Covenant had been blameless , had not been defective ; that is , it was so . 2. The proof of this assertion ; if it had not been so , place would not have been sought for a second , which that there was he proves in the following verses . In the first part of the words there is . ( 1. ) A causal conjunction rendring a reason ; For ( 2. ) The subject spoken of ; that former Covenant , ( 3. ) What is affirmed of it as the affirmation is included in a negative supposition . It was not blameless , it is not blameless . 1. The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For sheweth that the Apostle intends the confirmation of what he had before discoursed . But he seems not to refer only unto what he had immediately before affirmed concerning the better promises of the New Testament , but unto the whole argument that he hath in hand . For the general Reason which here he insists upon , proves all that he had before delivered concerning the imperfection of the Levitical Priesthood and the whole worship of the first Covenant depending thereon . 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that first ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that former Covenant . The Covenant made with the Fathers at Sinai with all the Ordinances of worship thereunto belonging , whose nature and use we have before declared . 3. Hereof it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vulg. Lat. Si culpâ vacasset . And so we , if it had been faultless . I am sure the expression is a little too harsh in our Translation and such as the Original word will not bear , at least doth not require . For it seems to intimate , that absolutely there was something faulty or blame worthy in the Covenant of God. But this must not be admitted . For besides that the Author of it which was God himself , doth free it from any such charge or imputation , it is in the Scripture every where declared to be Good , Just and Holy. There is indeed an intimation of a defect in it . But this was not with respect to its own particular end but with respect to another general end , whereunto it was not designed . That which is defective with respect unto its own particular end whereunto it is ordained , or which it is designed to accomplish , is really faulty . But that which is or may be so , with respect unto some other general end , which it was never designed to accomplish , is not so in it self . This the Apostle discourseth concerning , Gal. 3. 19 , 20 , 21 , 22. We must therefore state the signification of the word from the subject matter that he treats about in this place : And this is the perfection and consummation , or the Sanctification and Salvation of the Church . With respect hereunto alone it is that he asserts the insufficiency and imperfection of the first Covenant . And the enquiry between him and the Hebrews was not whether the first Covenant was not in it self Good , Just , Holy and Blameless , every way perfect with respect unto its own especial ends ; but whether it were prefect and effectual unto the general ends mentioned . This it was not saith the Apostle , and proves it undeniably from the promise of the introduction of another general Covenant for the effecting of them . Whereas therefore , to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is either to have some fault or vice accompanying of any thing and adehering unto it , whereby it is unsuited unto or insufficient for its own proper end ; or that whereunto some what is wanting with respect unto another general end which is much to be desired , but such as it was never designed to accomplish ; As the art of Arithmetick if it be perfectly taught , is sufficient to instruct a man in the whole science of numeration ; If it be not , it is faulty as unto its particular end : But it is no way sufficient unto the general end of making a man wise in the whole compass of wisdome , a thing far to be preferred before its particular end , be it never so perfect in its own kind . And it is in the latter sense only that the Apostle affirms that the first Covenant was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or blameless . If it had been such as unto which nothing more was required or needful perfectly to compleat and sanctify the Church , which was the general end God aimed at , it had been absolutely perfect . But this it was not , in that it never was designed for the means of it . To the same purpose he argues , Chap. 7. 11. 19. And with respect unto this end it is said that the Law was weak , Rom. 8. 3. Gal. 3. 21. Act. 13. 38 , 39. In brief , that which the Apostle designeth to prove is that the first Covenat was of that constitution , that it could not accomplish the perfect administration of the Grace of God unto the Church , nor was ever designed unto that end , as the Jews then falsely , and their posterity still foolishly also imagin it to have done . The ensuing words in this verse include the general proof of his assertion concerning the insufficiency of the first Covenant unto the ends of God towards the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . His argument is plainly this . The promise of a new Covenant doth unavoidably prove insufficiency of the former , at least unto the ends for which the new one is promised . For otherwise unto what end serves the promise and covenant promised ? But there is some difficulty in the manner of the expression . The place of the second had not been sought ; so the words lie in the Original . But the place of the second is no more but the second taking place ; the bringing in , the introduction and establishment of it . And this is said to be sought , but improperly and after the manner of men . When men have entred into a Covenant which proves insufficient for some end they do intend , they take counsell and seek out after other waies and means , or an agreement and covenant on such other terms as may be effectual unto their purpose . Wherefore this signifies no alteration , no defect in the wisdome and counsel of God , as unto what is now to be done , but only the outward change which he would now effect in the introduction of the new Covenant . For as such changes among men are the issue of the alteration of their minds , and the effect of new counsels for the seeking out of new means for their end , so is this outward change in the taking away of the old Covenant and introduction of the new represented in God ; being only the second part of his counsel or purpose which he had purposed in himself before the foundation of the World. And we may hence observe . 1. That what ever God had done before for the Church , yet he ceased not in his wisdom and grace , until he had made it partaker of the best and most blessed condition whereof in this world it is capable . He found out place for this better Covenant . 2. Let those unto whom the terms of the new Covenant are proposed in the Gospel take heed to themselves , that they sincerely embrace and improve them , for there is neither promsse nor hopes of any farther or fuller administration of grace . VER . VIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For finding fault with them , [ complaining of them ] he saith , Behold the dayes come , saith the Lord , and I will make [ when I will make ] a new Covenant with the House of Israel , and the House of Judah . IN this Verse the Apostle entreth upon the Proof of his Argument laid down in that foregoing . And this was , that the first Covenant was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unblameable , or every way sufficient for Gods general end , because there was room left for the introduction of another , which was done accordingly . Of this Covenant so to be introduced , he declareth in the Testimony of the Prophet afterwards two things . ( 1 ) The qualification of it , or its especial Adjunct ; it was new , ver . 8. ( 2. ) A description of it ; first , Negative with respect unto the old , ver . 9. 2dly , Positive in its nature and effectual properties , ver . 10 , 11 , 12. From all which he inferreth the conclusion which he was contending for , inforced with a new consideration confirming it , ver . 13. which is the Sum of the last Part of this Chapter . There are two general Parts of this Verse . ( 1 ) The Introduction of the Testimony to be improved from the occasion of it , as expressed by the Apostle . ( 2 ) The Testimony itself , which he insists on . The first is in these words ; For finding fault with them he saith . Wherein we have ( 1 ) The note of Connexion ; ( 2 ) The ground whereon the Testimony is built . ( 3 ) The true reading of the words is to be considered . 1. There is the causal Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For , which gives them connexion unto the foregoing Verse . That which is designed , is the confirmation of the foregoing Argument . This is the Proof of the Assertion , that place was sought for another Covenant , which evinced the insufficiency of the former , For ; And the Reason it intimates doth not consist in the word wherewith it is joined , finding fault with them ; but respects those following , he saith : For he saith , the days come , which directly prove what he had affirmed . 2. There is the ground intimated , of what is affirmed in the ensuing Testimony . For the New Covenant was not to be introduced absolutely without the consideration of any thing foregoing ; but because the first was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or unblameable . Therefore the Apostle shews , that God brought it in in a way of blame . He did it finding fault with them . 3. These words may be diversly distinguished and read . For ( 1 ) placing the note of distinction thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sense is ; For finding fault , complaining , blaming ; he saith unto them : so that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , finding fault , respects the Covenant itself . Piscator was the first that I know of , who thus distinguished the words , who is followed by Schlictingius and others . But place the note of distinction at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is by most Interpreters and Expositors , and then the sense of the words is rightly expressed in our English Translation ; For finding fault with them ( that is the People ) he saith ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be regulated either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Reasons for fixing the distinction in the first place are ( 1 ) Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , finding fault , answers directly unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not without fault . And this contains the true Reason why the New Covenant was brought in . And ( 2 ) It was not Gods complaint of the People , that was any cause of the introduction of the New Covenant , but of the Old Covenant itself , which was insufficient to sanctifie and save the Church . But these seem not of force to change the usual interpretation of the words . For ( 1 ) Although the first Covenant was not every way perfect with respect unto Gods general end towards his Church , yet it may be it is not so safe to say , that God complained of it . When things or persons change the state and condition wherein they were made or appointed of God , he may complain of them , and that justly . So when man filled the world with wickedness , it is said , that he repented him at his heart that he made man upon the earth . But when they abide unaltered in the state wherein they were made by him , he hath no reason to complain of them ; and so it was with the first Covenant . So our Apostle disputes about the Law , that all the weakness and imperfection of it arose from sin , where there was no reason to complain of the Law , which in itself was holy , just and good . ( 2 ) God doth in this Testimony actually complain of the People , namely , that they brake his Covenant , and expresseth his indignation thereon , he regarded them not . But there is not in this Testimony , nor in the whole Context or Prophesie whence it is taken , nor in any other place of Scripture any word of complaint against the Covenant itself , though its imperfection as unto the general end of perfecting the Church State , be here intimated . ( 3 ) There is an especial Remedy expressed in the Testimony against the evil which God complains of , or finds fault with in the People . This was , that they continued not in his Covenant . This is expresly provided against in the Promise of this New Covenant , ver . 10. Wherefore ( 4 ) God gives this Promise of a New Covenant , together with a complaint against the People , that it might be known to be an effect of free and soveraign grace . There was nothing in the People to procure it , or to qualifie them for it , unless it were that they had wickedly broken the former . And we may hence observe , 1. God hath oft-times just cause to complain of his People , when yet he will not utterly cast them off . It is meer mercy and grace that the Church at all seasons lives upon ; but in some seasons , when it falls under great provocations , they are signalized . 2. It is the Duty of the Church to take deep notice of Gods complaints of them . This indeed is not in the Text , but ought not to be passed by on this occasion of the mention of Gods complaining , or finding fault with them . And God doth not thus find fault only when he speaks immediately by new Revelations , as our Lord Jesus Christ found fault with , and rebuked his Churches , in the Revelation made unto the Apostle John , but he doth it continually by the Rule of the Word . And it is the especial Duty of all Churches , and of all Believers , to search diligently into what God finds fault withall , in his Word , and to be deeply affected therewith , so far as they find themselves guilty . Want hereof is that which hath laid most Churches in the world under a fatal security . Hence they say or think , or carry themselves , as though they were rich and increased in Goods , and had need of nothing , when indeed they are wretched and miserable , and poor , and blind , and naked . To consider what God blames , and to affect our Souls with a sense of guilt , is that trembling at his word which he so approves of . And every Church that intends to walk with God unto his glory , ought to be diligent in this duty . And to guide them herein , they ought carefully to consider ( 1 ) The times and seasons that are passing over them . God brings his Church under variety of seasons ; and in them all , requires especial duties from them , as those wherein he will be glorified in each of them . If they miss it herein , it is that which God greatly blames and complains of . Faithfulness with God in their generation , that is , in the especial duties of the times and seasons wherein they live , is that which Noah and David , and other holy men are commended for . Thus there are seasons of the great abounding of wickedness in the world , seasons of great Apostasie from Truth and Holiness ; seasons of Judgment and of Mercy , of Persecution and Tranquility . In all those , and the like , God requireth especial duties of the Church , whereon his glory in them doth much depend . If they fail here , if they are not faithful as unto their especial duty , God in his Word finds fault with them , and lays them under blame . And as much wisdom is required hereunto , so I do not judge that any Church can discharge its duty in any competent measure , without a due consideration of it . For in a due observation of the times and seasons , and an application of our selves unto the duties of them , consists that Testimony which we are to give unto God and the Gospel in our Generation . That Church which considers not its especial duty in the days wherein we live , is fast asleep , and it may be doubted whether when it is awaked , it will find oil in its vessel or no. ( 2 ) The Temptations which are prevalent , and which unavoidably we are exposed unto . Every age and time hath its especial temptations . And it is the Will of God that the Church should be exercised with them and by them ; and it were easie to manifest , that the darkness and ignorance of men in not discerning the especial temptations of the Age wherein they have lived , or neglecting of them , have been always the great causes and means of the Apostasie of the Church . Hereby hath Superstition prevailed in one Age , and Profaneness in another ; as false and noxious opinions in a third . Now there is nothing that God requires more strictly of us , than that we should be wakeful against present prevalent temptations , and chargeth us with guilt where we are not so . And those which are not awake with respect unto these Temptations which are at this day prevalent in the world , are far enough from walking before God unto all well-pleasing . And sundry other things of the like nature might be mentioned unto the same purpose . Ob. 3. God often surprizeth the Church with Promises of Grace and Mercy . In this place where God complaineth of the People , findeth fault with them , charging them for not continuing in his Covenant , and declares that as unto any thing in themselves he regarded them not , it might be easily expected that he would proceed unto their utter casting off and rejection . But instead hereof God surpriseth them as it were with the most eminent Promise of Grace and Mercy that ever was made or could be made unto them . So he doth in like manner , Isa. 7. 13 , 14. Chap. 54. 17 , 18 , 19. And this he will do , ( 1 ) That he may glorifie the riches and freedom of his Grace . This is his principal end in all his dispensations towards his Church . And how can they be made more conspicuous than in the exercise of them , then when a People are so far from all appearance of any desert of them , as that God declares his judgment that they deserve his utmost displeasure ? ( 2 ) That none who have the least remainder of sincerity , and desires to fear the Name of God , may utterly faint and despond at any time under the greatest confluence of discouragements . God can come in , and will oft-times , in a way of soveraign grace , for the relief of the most dejected sinners . But we must proceed with our Exposition . 2. The second thing contained in this Verse , is the Testimony itself insisted on . And there is in the Testimony , 1. The Author of the Promise declared in it , He saith ; as afterwards , Saith the Lord. 2. The Note of its Introduction , signalizing the thing intended , Behold . 3. The time of the accomplishment of what is here foretold , and here promised ; The days come wherein . 4. The thing promised is a Covenant , concerning which is expressed , ( 1 ) He that makes it , I ; I will make . ( 2 ) Those with whom it is made , The House of Israel , and the House of Judah . ( 3 ) The manner of its making , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 4 ) The property of it , it is a New Covenant . 1. He who gives this Testimony is included in tht word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith . For finding fault with them , he saith . He who complains of the People for breaking the Old Covenant , promiseth to make the New. So in the next Verse it is expressed , Saith the Lord. The Ministry of the Prophet was made use of in the declaration of these words and things , but they are properly his words from whom they are by immediate inspiration . 1. He saith , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord , is the formal object of our faith and obedience . Hereinto are they to be refered , herein do they acquiesce , and in nothing else will they so do . All other foundations of Faith , as thus saith the Pope , or thus saith the Church , or thus said our Ancestors , are all but delusions . Thus saith the Lord , gives rest and peace . 2. There is the Note of Introduction calling unto attendance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Behold . It is always found eminent either in itself , or in some of its circumstances that is thus performed . For the word calls for a more than ordinary diligence in the consideration of an attention unto what is proposed . And it was needful to signalize this Promise ; for the People unto whom it was given were very difficultly drawn from their adherence unto the Old Covenant , which was inconsistent with that now promised . And there seems to be somewhat more intimated in this word besides a call unto especial attention . And that is , that the thing spoken of is plainly proposed unto them concerned , so as that they may look upon it , and behold it clearly and speedily . And so is this New Covenant , here proposed so evidently and plainly , both in the entire nature and properties of it , that unless men wilfully turn away their eyes , they cannot but see it . 2. Where God placeth a Note of Observation and Attention , we should carefully fix our Faith and Consideration . God sets not any of his marks in vain . And if upon the first view of any place or thing so signalized , the evidence of it doth not appear unto us , we have a sufficient call unto farther diligence in our enquiry . And if we are not wanting unto our Duty , we shall discover some especial impression of Divine Excellency or another upon every such thing or place . 3. The things and concernments of the New Covenant , are all of them Objects of the best of our consideration . As such are they here proposed ; and what is spoken of the declaration of the nature of this Covenant in the next Verse , is sufficient to confirm this Observation . 3. The time is prefixed for the accomplishment of this Promise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The days come . Known unto God are all his works from the foundation of the world , and he hath determined the times of their accomplishment . As to the particular precise times or seasons of them , whilest they are future , he hath reserved them unto himself , unless where he hath seen good to make some especial Revelation of them . So he did of the times of the sojourning of the children of Israel in Egypt , of the Babylonish Captivity , and of the coming of the Messiah after the return of the People , Dan. 9. But from the giving of the first Promise , wherein the foundation of the Church was laid , the accomplishment of it is frequently referred unto the latter days . See our Exposition on Chap. 1. ver . 1. Hence under the Old Testament the days of the Messiah were called the world to come , as we have shewed , Chap. 2. 5. And it was a Periphrasis of him , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 11. 3. He that was to come . And the Faith of the Church was principally exercised in the expectation of his coming . And this time is here intended . And the expression in the Original is in the Present Tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days coming , not the days that come , but the days come . And two things are denoted thereby . 1. The near approach of the days intended . The time was now hastening apace , and the Church was to be awaken'd unto the expectation of it . And this accompanied with their earnest desires and prayers for it , which were the most acceptable part of the Worship of God under the Old Testament . 2. A certainty of the thing itself was hereby fixed in their minds . Long expectation they had of it , and now stood in need of new security , especially considering the tryal they were falling into in the Babylonish Captivity . For this seemed to threaten a defeat of the Promise , in the casting away of the whole Nation . The manner of the expression is suited to confirm the Faith of them that were real Believers among them against such fears . Yet we must observe that from the giving of this Promise unto the accomplishment of it , was near 600 years . And yet about 90 years after , the Prophet Malachi speaking of the same season , affirms , That the Lord whom they sought , should suddenly come unto his Temple , Mal. 3. 1. Ob. There is a time limited and fixed for the accomplishment of all the Promises of God , and all the Purposes of his Grace towards the Church . See Hab. 2. 3 , 4. And the Consideration hereof is very necessary unto Believers in all Ages . 1. To keep up their hearts from desponding , when difficulties against their accomplishment do arise , and seem to render it impossible . Want hereof hath turn'd aside many from God , and caused them to cast their lot and portion into the world . ( 2 ) To preserve them from putting themselves on any irregular ways for their accomplishment . ( 3 ) To teach them to search diligently into the wisdom of God , who hath disposed times and seasons as unto his own glory , so unto the tryal and real benefit of the Church . 4. The Subject matter of the Promise given is a Covenant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Testament . And that is more proper in this place than a Covenant . For if we take Covenant in a strict and proper sense , it hath indeed no place between God and man. For a Covenant strictly taken , ought to proceed on equal terms , and a proportionate consideration of things on both sides . But the Covenant of God is founded on Grace , and consists essentially in a free undeserved Promise . And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant is never spoken of between God and man , but on the part of God it consists in a free Promise , or a Testament . And a Testament which is the proper signification of the word here used by the Apostle , is suited unto this place , and nothing else . For ( 1 ) Such a Covenant is intended as is ratified and confirmed by the death of him that makes it . And this is properly a Testament . For this Covenant was confirmed by the death of Christ , and that both as it was the death of the Testator , and as it was accompanied with the blood of a Sacrifice , whereof we must treat afterwards at large , if God will. ( 2 ) It is such a Covenant , as wherein the Covenanter , he that makes it , bequeatheth his Goods unto others in the way of a Legacy . For this is done by Christ herein , as we must also declare afterwards . Wherefore our Saviour calls this Covenant the New Testament in his Blood. This the word used by the Apostle doth properly signifie , and it is evident that he intends not a Covenant absolutely and strictly so taken . With respect hereunto the first Covenant is usually called the Old Testament . For we intend not thereby the Books of Scripture , or Oracles of God committed unto the Church of the Jews ( which yet as we have observed are once called the Old Testament , 2 Cor. 3. 14. ) but the Covenant that God made with the Church of Israel at Sinai , whereof we have spoken at large . And this was called a Testament for three Reasons . 1. Because it was confirmed by death ; that is , the death of the Sacrifices that were slain and offered at its solemn establishment . So faith our Apostle , The first Testament was not dedicated without blood , Chap. 9. 15. But there is more required hereunto ; for even a Covenant properly and strictly so called , may be confirmed with Sacrifices . Wherefore 2. God did therein make over and grant unto the Church of Israel the good things of the Land of Canaan , with the Priviledges of his Worship . 3. The principal Reason of this denomination , the Old Testament , is taken from its being typically significative of the Death and Legacy of the great Testator , as we have shewed . We have treated somewhat before concerning the Nature of the New Testament , as considered in distinction from , and opposition unto the Old. I shall here only briefly consider what concurreth unto the constitution of it , as it was then future , when this Promise was given , and as it is here promised . And three things do concur hereunto . 1. A Recapitulation , Collection and Confirmation of all the Promises of Grace that had been given unto the Church from the beginning , even all that was spoken by the mouth of the holy Prophets that had been since the world began , Luke 1. 70. The first Promise contained in it the whole essence and substance of the Covenant of Grace . All those afterwards given unto the Church on various occasions , were but explications and confirmations of it . In the whole of them there was a full declaration of the wisdom and love of God in sending his Son , and of his grace unto Mankind thereby . And God solemnly confirmed them with his Oath , namely , that they should be all accomplished in their appointed season . Whereas therefore the Covenant here promised included the sending of Christ for the accomplishment of those Promises , they are all gathered into one head therein . It is a constellation of all Promises of Grace . 2. All these Promises were to be reduced into an actual Covenant or Testament two ways . 1. In that as unto the accomplishment of the grace principally intended in them , they received it in the sending of Christ ; and as to the confirmation and establishment of them for the communication of grace unto the Church , they received it in the death of Christ , as a Sacrifice of Agreement or Attonement . 2. They are established as the Rule and Law of Reconciliation and Peace between God and man. This gives them the nature of a Covenant . For a Covenant is the solemn expression of the terms of Peace between various Parties , with the confirmation of them . 3. They are reduced into such form of Law , as to become the only Rule of the Ordinances of Worship and Divine Service required of the Church . Nothing unto these ends is now presented unto us , or required of us , but what belongeth immediately unto the administration of this Covenant , and the grace thereof . But the Reader must consult what hath been discoursed at large unto this purpose on the 6th verse . And we may see from hence , what it is that God here promiseth and foretelleth , as that which he would do in the days that were coming . For whereas they had the Promise before , and so virtually the grace and mercy of the New Covenant , it may be enquired what is yet wanting that should be promised solemnly under the name of a Covenant . For the full resolution of this question , I must , as before , refer the Reader unto what hath been discoursed at large about the two Covenants , and the difference between them on ver . 6. Here we may briefly name some few things , sufficient unto the exposition of this place . As 1. All those Promises which had before been given out unto the Church from the beginning of the world , were now reduced into the form of a Covenant , or rather of a Testament . The name of a Covenant is indeed sometimes applied unto the Promises of Grace before or under the Old Testament . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in all those places , denoteth only a free , gratuitous Promise , Gen. 9. 9. Chap. 17. 4. But they were none of them , nor all of them together , reduced into the form of a Testament ; which they could not be , but by the death of the Testator . And what blessed Priviledges and Benefits were included herein , hath been shewed before , and must yet further be insisted on in the Exposition of the 9th Chapter , if God permit . 2. There was another Covenant superadded unto the Promises which was to be the immediate Rule of the Obedience and Worship of the Church . And according unto their observance of this superadded Covenant , they were esteemed to have kept or broken Covenant with God. This was the Old Covenant in Sinai , as hath been declared . Wherefore the Promises could not be in the form of a Covenant unto the People , inasmuch as they could not be under the power of two Covenants at once , and those , as it afterwards appeared , absolutely inconsistent . For this is that which our Apostle proves in this place , namely , That where the Promises were brought into the form , and had the use of a Covenant unto the Church , the former Covenant must needs disappear , or be disannulled . Only they had their place and efficacy to convey the benefits of the grace of God in Christ unto them that did believe ; but God here foretelleth that he will give them such an order and efficacy in the administration of his grace , as that all the fruits of it by Jesus Christ shall be bequeathed and made over unto the Church in the way of a Solemn Covenant . 3. Notwithstanding the Promises which they had received , yet the whole System of their Worship sprang from , and related unto the Covenant made at Sinai . But now God promiseth a new state of spiritual Worship relating only unto the Promises of grace as brought into the form of a Covenant . The New Covenant as recollecting into one all the Promises of Grace given from the foundation of the World , accomplished in the actual exhibition of Christ , and confirmed in his death , and by the Sacrifice of his blood , thereby becoming the sole Rule of new spiritual Ordinances of Worship suited thereunto , was the great Object of the Faith of the Saints of the Old Testament , and is the great foundation of all our present mercies . All these things were contained in that New Covenant , as such , which God here promiseth to make . For ( 1 ) There was in it a Recapitulation of all Promises of Grace . God had not made any promise , any intimation of his Love , or Grace unto the Church in general , nor unto any particular Believer , but he brought it all into this Covenant , so as that they should be esteemed all and every one of them , to be given and spoken unto every individual person that hath an interest in this Covenant . Hence all the Promises made unto Abraham , Isaac and Jacob , with all the other Patriarchs , and the Oath of God whereby they were confirmed , are all of them made unto us , and do belong unto us no less than they did unto them to whom they were first given , if we are made partakers of this Covenant . Hereof the Apostle gives an instance in the singular promise made unto Joshua , which he applies unto Believers , Chap. 13. 5. There was nothing of love nor grace in any of them , but was gathered up into this Covenant . ( 2 ) The actual exhibition of Christ in the flesh , belonged unto this Promise of making a New Covenant ; for without it , it could not have been made . This was the desire of all the Faithful from the foundation of the world ; this they longed after , and fervently prayed for continually . And the prospect of it was the sole ground of their joy and consolation . Abraham saw his day and rejoiced . This was the great Priviledge which God granted unto them that walked uprightly before him ; such an one , saith he , shall dwell on high , his place of defence shall be the munition of rocks ; bread shall be given him , his waters shall be sure ; thine eyes shall see the King in his beauty , they shall behold the land that is very far off , Isa. 33. 16 , 17. That prospect they had by faith of the King of Saints in his beauty and glory , though yet at a great distance , was their relief and their reward in their sincere Obedience . And those who understand not the glory of this Priviledge of the New Covenant , in the Incarnation of the Son of God , or his exhibition in the flesh , wherein the depths of the counsels and wisdom of God in the way of grace , mercy and love , opened themselves unto the Church , are strangers unto the things of God. ( 3 ) It was confirmed and ratified by the death and bloodshedding of Christ , and therefore included in it the whole work of his Mediation . This is the spring of the life of the Church ; and until it was opened , great darkness was upon the minds of Believers themselves . What peace , what assurance , what light , what joy , depend hereon , and proceed from it , no Tongue can express . ( 4 ) All Ordinances of Worship do belong hereunto . What is the benefit of them , what are the advantages which Believers receive by them , we must declare when we come to consider that comparison that the Apostle makes between them , and the carnal Ordinances of the Law , Chap. ix . Whereas therefore all these things were contained in the New Covenant , as here promised of God , it is evident how great was the concernment of the Saints under the Old Testament to have it introduced , and how great also ours is in it now it is established . 5thly , The Author or Maker of this Covenant is expressed in the words , as also those with whom it was made . The first is included in the Person of the Verb , I will make ; I will make , saith the Lord. It is God himself that makes this Covenant , and he takes it upon himself so to do . He is the principal Party covenanting . I will make a Covenant ; God hath made a Covenant . He hath made with me an everlasting Covenant . And sundry things are we taught therein . ( 1 ) The freedom of this Covenant , without respect unto any merit , worth or condignity in them with whom it is made . What God doth , he doth freely , ex mera gratia & voluntate . There was no cause without himself for which he should make this Covenant , or which should move him so to do . And this we are eminently taught in this place , where he expresseth no other occasion of his making this Covenant , but the Sins of the People in breaking that which he formerly made with them . And it is expressed on purpose to declare the free and soveraigns grace , the goodness , love and mercy , which alone were the absolute springs of this Covenant . ( 2 ) The wisdom of its contrivance . The making of any Covenant to be good and useful , depends solely on the wisdom and foresight of them by whom it is made . Hence men do often make Covenants , which they design for their good and advantage , but they are so ordered for want of wisdom and foresight , that they turn unto their hurt and ruine . But there was infinite wisdom in the constitution of this Covenant , whence it is and shall be infinitely effective of all the blessed ends of it . And they are utterly unacquainted with it , who are not affected with an holy admiration of Divine Wisdom in its contrivance . A man might comfortably spend his life in the contemplation of it , and yet be far enough from finding out the Almighty in it unto perfection . Hence is it , that it is so Divine a Mystery in all the parts of it , which the wisdom of the flesh cannot comprehend . Nor without a due consideration of the infinite wisdom of God in the contrivance of it , can we have any true or real conceptions about it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . profane , unsanctified minds can have no insight into this effect of Divine wisdom . ( 3 ) It was God alone who could prepare and provide a Surety for this Covenant ; considering the necessity there was of a Surety in this Covenant , seeing no Covenant between God and man could be firm and stable without one , by reason of our weakness and mutability . And considering of what a nature this Surety must be , even God and man in one person , it is evident that God himself alone must make this Covenant . And the provision of this Surety doth contain in it the glorious manifestation of all the Divine Excellencies beyond any act or work of God whatever . ( 4 ) There is in this Covenant a soveraign Law of Divine Worship , wherein the Church is consummated , or brought into the most perfect estate whereof in this world it is capable , and established for ever . This Law could be given by God alone . ( 5 ) There is ascribed unto this Covenant such an efficacy of grace , as nothing but Almighty Power can make good and accomplish . The grace here mentioned in the promises of it , directs us immediately unto its Author . For who else but God can write the Divine Law in our hearts , and pardon all our sins ? The Sanctification or Renovation of our Natures , and the Justification of our Persons being promised herein , seeing infinite power and grace are required unto them , He alone must make this Covenant with whom all power and grace do dwell . God hath spoken once , twice have I heard this , that power belongeth unto God ; also unto thee , O Lord , belongeth mercy , Psal. 62. 11 , 12. ( 6 ) The Reward promised in this Covenant is God himself . I am thy Reward . And who but God can ordain himself to be our Reward ? Ob. All the efficacy and glory of the New Covenant do originally arise from , and are resolved into the Author and Supreme Cause of it , which is God himself . And we might consider unto the encouragement of our Faith , and the strengthning of our consolation , ( 1 ) His infinite condescension to make and enter into Covenant with poor , lost , fallen , sinful man. This no heart can fully conceive , no tongue can express ; only we live in hope to have yet a more clear prospect of it , and to have an holy admiration of it unto Eternity . ( 2 ) His wisdom , goodness and grace in the nature of that Covenant which he hath condescended to make and enter into . The first Covenant he made with us in Adam which we brake , was in itself good , holy , righteous and just ; it must be so , because it was also made by him . But there was no provision made in it absolutely to preserve us from that woful disobedience and transgression which would make it void , and frustrate all the holy and blessed ends of it . Nor was God obliged so to preserve us , having furnished us with a sufficiency of ability for our own preservation , so as we could no way fall but by a wilful Apostasie from him . But this Covenant is of that nature as that the grace administred in it , shall effectually preserve all the Covenanters unto the end , and secure unto them all the benefits of it . For ( 3 ) His power and faithfulness are engaged unto the accomplishment of all the Promises of it . And these Promises do contain every thing that is spiritually and eternally good or desirable unto us . O Lord our Lord , how excellent is thy Name in all the Earth ? How glorious art thou in the ways of thy grace towards poor sinful Creatures , who had destroyed themselves ? And ( 4 ) He hath made no created good , but himself only to be our Reward . Secondly , The Persons with whom this Covenant is made are also expressed . The House of Israel , and the House of Judah . Long before the giving of this Promise , that People were divided into two parts . The one of them in way of distinction from the other , retained the name of Israel . These were the Ten Tribes which fell off from the House of David , under the conduct of Ephraim , whence they are often also in the Prophets called by that name . The other consisting of the Tribe properly so called , with that of Benjamin and the greatest part of Levi , took the name of Judah ; and with them , both the Promise and the Church remained in a peculiar manner . But whereas they all originally sprang from Abraham , who received the Promise and sign of Circumcision for them all , and because they were all equally in their Forefather brought into the Bond of the Old Covenant , they are here mentioned distinctly , that none of the Seed of Abraham might be excluded from the tender of this Covenant . Unto the whole Seed of Abraham according to the flesh it was , that the terms and grace of this Covenant was first to be offered . So Peter tells them in his first Sermon , That the Promise was unto them and their Children who were there present , that is , the House of Judah , and to them that are afar off , that is the House of Israel in their dispersions , Acts 2. 39. So again he expresseth the order of the dispensation of this Covenant with respect to the Promise made to Abraham , Acts 3. 25 , 26. Ye are the Children of the Prophets , and of the Covenant which God made with our Fathers , saying unto Abraham , and in thy Seed shall all the Kindreds of the earth be blessed ; unto you first , God having raised his Son Jesus , sent him to bless you ; namely , in the preaching of the Gospel . So our Apostle in his Sermon unto them , affirmed that it was necessary that the Word should be first spoken unto them , Acts 13. 46. And this was all the Priviledge that was now left unto them . For the Partition-wall was now broken down , and all Obstacles against the Gentiles taken out of the way . Wherefore this House of Israel and of Judah may be considered two ways : ( 1 ) As that People were the whole entire Posterity of Abraham . ( 2 ) As they were typical , and mystically significant of the whole Church of God. Hence alone it is that the Promises of Grace under the Old Testament are given unto the Church under those names , because they were Types of them who should really and effectually be made Partakers of them . In the first sense , God made this Covenant with them , and this on sundry accounts . ( 1 ) Because He , in and through whom alone it was to be established and made effectual , was to be brought forth amongst them of the Seed of Abraham , as the Apostle plainly declares , Acts 2. 25. ( 2 ) Because all things that belonged unto the Ratification of it , were to be transacted amongst them . ( 3 ) Because in the outward dispensation of it , the terms and grace of it was first in the counsel of God to be tendred unto them . ( 4 ) Because by them , by the Ministry of men of their Posterity , the dispensation of it was to be carried unto all Nations as they were to be blessed in the Seed of Abraham ; which was done by the Apostles and other Disciples of our Lord Jesus Christ. So the Law of the Redeemer went forth from Sion . By this means the Covenant was confirmed with many of them for one week before the calling of the Gentiles , Dan. 9. 27. And because these things belonged equally unto them all , mention is made distinctly of the House of Israel , and the House of Judah . For the House of Judah was at the time of the giving of this Promise , in the sole possession of all the Priviledges of the Old Covenant , Israel having cut off themselves by their revolt from the House of David , being cast out also for their sins amongst the Heathen . But God , to declare that the Covenant he designed had no respect unto those carnal Priviledges which were then in the possession of Judah alone , but only unto the Promise made unto Abraham , he equals all his Seed with respect unto the mercy of this Covenant . In the second sense , The whole Church of elect Believers is intended under these denominations , being typified by them . These are they alone , being one made of twain , namely , Jews and Gentiles , with whom the Covenant is really made and established , and unto whom the grace of it is actually communicated . For all these with whom this Covenant is made , shall as really have the Law of God written in their hearts , and their sins pardoned , according unto the promise of it , as the People of old were brought into the Land of Canaan , by vertue of the Covenant made with Abraham . These are the true Israel and Judah prevailing with God , and confessing unto his Name . Obs. The Covenant of Grace in Christ , is made only with the Israel of God the Church of the Elect. For by the making of this Covenant with any , the effectual communication of the grace of it unto them is principally intended . Nor can that Covenant be said to be made absolutely with any , but those whose sins are pardoned by vertue thereof , and in whose hearts the Law of God is written , which are the express Promises of it . And it was with respect unto those , of this sort among that People , that the Covenant was promised to be made with them . See Rom. 9. 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32 , 33. Chap. 11. 7. But in respect of the outward dispensation of the Covenant , it is extended beyond the effectual communication of the grace of it . And in respect thereunto did the priviledge of the carnal Seed of Abraham lie . 2. Those who are first and most advanced as unto outward Priviledges , are oftentimes last and least advantaged by the grace and mercy of them . Thus was it with these two Houses of Israel and Judah . They had the Priviledge and Preeminence above all Nations of the World , as unto the first tender , and all the benefits of the outward dispensation of the Covenant ; yet though the number of them was as the sand of the Sea , a remnant only was saved . They came behind the Nations of the World as unto the grace of it . And this by reason of their unbelief , and the abuse of the Priviledges granted unto them . Let not those therefore who now enjoy the greatest Priviledges be high-minded , but fear . 3. The manner of making this Covenant , is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perficiam , consummabo ; I will perfect or consummate . In the Hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangam , feriam , I will make ; but the Apostle renders it by this word , to denote that this Covenant was at once perfected and consummate , to the exclusion of all additions and alterations . Perfection and unalterable establishment are the Properties of this Covenant . An everlasting Covenant ordered in all things and sure . 4. As unto its distinguishing Character , it is called a New Covenant ; so it is with respect unto the Old Covenant made at Sinai . Wherefore by this Covenant as here considered , is not understood the promise of grace given unto Adam absolutely ; nor that unto Abraham , which contained the substance and matter of it , the grace exhibited in it , but not the compleat Form of it as a Covenant . For if it were only the Promise , it could not be called a New Covenant with respect unto that made at Sinai . For so it was before it absolutely 2500 years , and in the person of Abraham 400 years at the least . But it must be considered as before described in the establishment of it , and its Law of spiritual Worship . And so it was in time after that in Sinai 800 years . Howbeit it may be called a New Covenant in other respects also . As first because of its eminency . So it is said of an eminent work of God , Behold I work a new thing in the earth ; And its duration and continuance as that which shall never wax old , is denoted thereby . VER . IX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the Quotation and Translation of these words out of the Prophet Jeremiah , the Reader may consult the Exercitations in the first Volume Exercit. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle in this place renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in this place onely ; the reason whereof we shall see afterwards . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they brake , rescinded , dissipated ; the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And they continued not in my Covenant . For not to abide faithful in Covenant is to break it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I was an Husband unto them , or rather a Lord over them ; in the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And I regarded them not . On what reason and grounds the seeming alteration is made , we shall enquire in the Exposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Non secundum Testamentum ; secundum illud Testamentum , and so the Syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not according unto that Testament ; others , faedus , and illud faedus . Of the different Translation of this word by a Testament and a Covenant , we have spoken before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I gave ; quod feci , which I made ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Fathers , for that is required to be joined to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And therefore the Syriack omitting the Preposition , turns the Verb into gave ; gave to the Fathers which is proper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Patribus eorum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vulg . non permanserunt ; others , perstiterunt . So the Syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood not , they continued not . Maneo is used to express stability in Promise and Covenants ; ut tu dicti Albani maneres ; and tu modo promissis maneas . So is permaneo in officio , in Armis , in Amicitia , to continue stedfast unto the end . Wherefore it is as well so rendred , as by persisto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by Thycidydes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to abide firm and constant in Covenants . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is firm , stable , constant in Promises , and Engagements . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ego neglexi , despexi , neglectui habui ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I despised , I neglected , I rejected them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is curae non habeo , negligo , contemno ; a word denoting a casting out of care with contempt . VER . IX . Not according to that Covenant which I made with their fathers , in the day when I took them by the hand to lead them out of the land of Egypt , because they continued not in my Covenant , and I regarded them not , saith the Lord. THE greatest and utmost mercies that God ever intended to communicate unto the Church , and to bless it withall , were enclosed in the New Covenant . Nor doth the efficacy of the Mediation of Christ extend itself beyond the verge and compass thereof . For he is onely the Mediator and Surety of this Covenant . But now God had before made a Covenant with his People , a good and holy Covenant it was , such as was meet for God to prescribe , and for them thankfully to accept of . Yet notwithstanding all the Priviledges and Advantages of it , it proved not so effectual , but that multitudes of them with whom God made that Covenant , were so far from obtaining the blessedness of Grace and Glory thereby , as that they came short , and were deprived of the temporal benefits that were included therein . Wherefore as God hereon promiseth to make a New Covenant with them , seeing they had forfeited and lost the advantage of the former , yet if it should be of the same kind therewith , it might also in like manner prove ineffectual . So must God give , and the Church receive one Covenant after another , and yet the ends of them never be obtained . To obviate this Objection , and the Fear that thence might arise , God who provideth not only for the safety of his Church , but also for their comfort and assurance , declares before-hand unto them , that it shall not be of the same kind with the former , nor liable to be so frustrated , as to the ends of it , as that was . And there are some things remarkable herein . ( 1 ) That the Preface unto the Promise of this New Covenant , is a blame charged on the People finding fault with them , blaming them , charging them with sin against the Covenant that he had made with them . ( 2 ) That yet this was not the whole ground and reason of making this New Covenant . It was not so , I say , that the People were not stedfast in it , and unto the terms of it . For had it been so , there would have no more been needful to re-instate them in good condition , but only that God should pardon their former sins , and renew the same Covenant unto them again , and give them another venture or trial thereon . But inasmuch as he would do so no more , but will make another Covenant of another nature with them , it is evident that there was some defect in the Covenant itself , it was not able to communicate those good things which God designed to bless the Church withall . ( 3 ) These two things being the only reason that God gives , why he will make this New Covenant , namely , the sins of the People , and the insufficiency of the first Covenant to bring the Church into that blessed estate which he designed them ; it is manifest that all his dealings with them for their spiritual and eternal good , are of meer soveraign grace , and such as he hath no motive unto , but in and from himself alone . There are sundry things contained in these words . 1. An Intimation that God had made a former Covenant with his People . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is in these Verses a repetition three times of making Covenant . And in every place in the Hebrew the same words are used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Apostle changeth the Verb in every place . First he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 8. and in the last place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is most proper , v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are usual in other Authors ; here he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in reference unto that Covenant which the People brake , and God disannulled . And it may be he did so , to distinguish their alterable Covenant from that which was to be unalterable , and was confirmed with greater Solemnity . God made this Covenant as others of his outward works , which he resolved to alter , change or abolish at the appointed season . It was a work whose effects might be shaken , and it self afterwards be removed ; so he speaks , Chap. 12. 27. The change of the things that are shaken , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as of things that are made , made for a season ; so made as to abide and endure for an appointed time only : such were all the things of this Covenant , and such was the Covenant itself . It had no Criteria Aeternitatis upon it , no evidences of an eternal duration . Nothing hath so but what is founded in the blood of Christ. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting Father , or the immediate Author and Cause of every thing that is or shall be everlasting in the Church . Let men labour and contend about other things whilest they please . They are all shaken , and must be removed . Obs. 1. The Grace and Glory of the New Covenant are much set off and manifested by the comparing of it with the Old. This is done here by God on purpose for the illustration of it . And it is greatly made use of in this Epistle , partly to prevail with us to accept of the terms thereof , and to abide faithful therein ; and partly to declare how great is their sin , and how sore will be the destruction of them by whom it is neglected or despised . As these things are insisted on in other places , so are they the Subject of the Apostles discourse , Chap. 12. from ver . 15. unto the end . 2. All Gods Works are equally good and holy in themselves , but as unto the use and advantage of the Church , he is pleased to make some of them means of communicating more grace than others . Even this Covenant which the New was not to be like unto , was in itself good and holy , which these with whom it was made , had no reason to complain of . Howbeit God had ordained that by another Covenant , he would communicate the fulness of his grace and love unto the Church . And if every thing that God doth be improved in its season , and for its proper ends , we shall have benefit and advantage by it , though he hath yet other ways of doing us more good , whose seasons he hath reserved unto himself . But this is an Act of meer soveraign goodness and grace , that whereas any have neglected or abused mercies and kindnesses that they have received , instead of casting them off on that accounts , God takes this other course , of giving them such mercies as shall not be so abused . This he did by the introduction of the New Covenant in the room of the Old , and this he doth every day . So Isa. 57. 16 , 17 , 18. We live in days wherein men variously endeavour to obscure the grace of God , and to render it unglorious in the eyes of men , but he will for ever be admired in them that do believe . 3. Though God makes an alteration in any of his Works , Ordinances of Worship or Institutions , yet he never changeth his intention , or the purpose of his Will. In all outward Changes there is with him no variableness nor shadow of turning . Known unto him are all his works from the foundation of the world ; and whatever change there seems to be in them , it is all effected in pursuance of the unchangeable purpose of his Will concerning them all . It argued not the least change or shadow of turning in God , that he appointed the Old Covenant for a season , and for some certain ends , and then took it away , by making of another that should excel it both in grace and efficacy . 2. It is declared with whom this former Covenant was made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with their Fathers . Some Latine Copies read , cum Patribus vestris , with your Fathers . But having spoken before of the House of Judah , and of the House of Israel in the third person , he continueth to speak still in the same . So likewise is it in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Fathers . Their Fathers , their Progenitors , were those that this People always boasted of . For the most part , I confess , that they rose higher in their claim from them , than those here principally intended , namely , unto Abraham , Isaac , Jacob , and the twelve Patriarchs . But in general their Fathers it was whereof they made their boast ; and desired no more but only what might descend unto them in the right of these Fathers . And unto these God here sends them , and that for two ends . 1. To let them know that he had more grace and mercy to communicate unto the Church , than ever those Fathers of theirs were made partakers of . So would he take them off from boasting of them , or trusting in them . 2. To give warning by them to take heed how they behaved themselves under the tender of this new and greater mercy . For the Fathers here intended were those that God made the Covenant withall at Sinai . But it is known , and the Apostle hath declared at large in the third Chapter of this Epistle , how they brake and rejected this Covenant of God , through their unbelief and disobedience , so perishing in the Wilderness . These were those Fathers of the People with whom the first Covenant was made , and so they perished in their unbelief . A great warning this was unto those that should live when God would enter into the New Covenant with his Church , lest they should perish after the same example . But yet was it not effectual towards them . For the greatest part of them rejected this New Covenant , as their Fathers did the Old , and perished in the indignation of God. Ob. The disposal of Mercies and Priviledges as unto Times , Persons , Seasons , is wholly in the hand and power of God. Some he granted unto the Fathers , some to their Posterity , and not the same to both . Our wisdom it is to improve what we enjoy , not to repine at what God hath done for others , or will do for them that shall come after us . Our present mercies are sufficient for us , if we know how to use them . He that wanteth not a believing heart , shall want nothing else . 2. Who these Fathers with whom God made this Covenant were , is farther evident from the Time , Season , and Circumstances of the making of it . 1. For the time of it , it was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that day . That a day is taken in the Scripture for an especial time and season , wherein any work or duty is to be performed , is obvious unto all . The Reader may see what we have discoursed concerning such a day on the 3d Chapter . And the time here intended is often called the day of it , Ezek. 20. 6. In the day I lifted up my hand to bring them out of the Land of Egypt ; at that time or season . A certain , determinate , limited time , suited with means unto any work , occasion , or duty , is so called a day . And it answereth unto the description of the time of making the New Covenant given in the Verse foregoing ; Behold the days are coming , the time or season approacheth . It is also used in a way of eminency ; a day or a signal eminent season , Mal. 3. 2. Who may abide the day of his coming ; the illustrious Glory and Power that shall appear , and be exerted at his coming . In the day , is , at that great eminent season so famous throughout all their Generations . 2. This day or season is described from the work of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I firmly laid hold . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to take hold of , with a design of helping or delivering , and sundry things are intimated , as the way and manner of the deliverance of that People at that time . 1. The woful helpless condition that they were in then in Egypt . So far were they from being able to deliver themselves out of their captivity and bondage , that like children they were not able to stand or go , unless God took them , and led them by the hand . So he speaks , Hos. 11. 3. I taught them to go , taking them by the arms . And certainly never were weakly froward children so awkward to stand and go of themselves , as that people were to comply with God in the work of their deliverance . Sometimes they refused to stand , or to make a trial of it . Sometimes they cast themselves down after they were set on their feet ; and sometimes with all their strength went backwards as to what God directed them unto . He that can read the Story of their deliverance with any understanding , will easily discern what pains God was at with that people , to teach them to go when he thus took them by the hand . It is therefore no new thing , that the Church of God should be in a condition of itself able neither to stand nor go . But yet if God will take them by the hand for their help , deliverance shall ensue . 2. It expresseth the infinite condescension of God towards this people in that condition , that he would bow down to take them by the hand . In most other places the work which he then accomplished is ascribed unto the lifting up , or stretching out of his hand , Ezek. 20. 6. See the description of it , Deut. 4. 34. Chap. 26. 8. It was towards their Enemies a work of mighty power , of the lifting up of his hand ; but towards them it was a work of infinite condescension and patience . A bowing down to take them by the hand . And this was the greatest work of God. For such was the frowardness and unbelief , so multiplied were the provocations and temptations of that People , that if God had not held them fast by the hand with infinite grace , patience , forbearance and condescension , they had inevitably ruined themselves . And we know in how many instances they endeavoured frowardly and obstinately to wrest themselves out of the hand of God , and to have cast themselves into utter destruction . Wherefore this word , when I took them by the hand , for the end mentioned , compriseth all the grace , mercy and patience which God exercised towards that People , whilest he wrought out their deliverance , by lifting up his hand amongst and against their Adversaries . And indeed no heart can conceive , no tongue can express that infinite condescension and patience which God exerciseth towards every one of us , whilest he holds us by the hand to lead us unto rest with himself . Our own hearts , in some measure , know with what waywardness , and frowardness , with what wandrings from him , and withdrawing from his holy conduct , we exercise , and are ready to weary his patience continually . Yet do not mercy and grace let go that hold which they have taken on us . Oh that our Souls might live in a constant admiration of that divine grace and patience which they live upon ; that the remembrance of the times and seasons wherein , if God had not strengthned his hand upon us , we had utterly destroyed our selves , might increase that admiration daily , and enliven it with thankful Obedience . 3. The power of this work intended is also included herein ; not directly , but by consequence . For as was said , when God took them by the hand by his grace and patience , he lifted up the hand of his power by the mighty works which he wrought among their Adversaries . What he did in Egypt at the Red Sea , in the Wilderness , is all included herein . These things made the day mentioned eminent and glorious . It was a great day wherein God so magnified his name and power in the sight of all the world . 4. All these things had respect unto and issued in that actual deliverance which God then wrought for that People . And this was the greatest mercy which that People ever were , or ever could be made partakers of in that condition wherein they were under the Old Testament . As unto the outward part of it , consider what they were delivered from , and what they were led into , and it will greatly appear to be as great an outward mercy , as humane nature is capable of . But besides , it was gloriously typical , and representative of their own and the whole Churches spiritual deliverance from Sin and Hell , from our bondage to Satan , and a glorious traduction into the liberty of the Sons of God. And therefore did God engrave the memorial of it on the Tables of Stone , I am the Lord thy God which brought thee out of the Land of Egypt , out of the House of Bondage . For what was typified and signified thereby , is the principal motive unto Obedience throughout all Generations . Nor is any moral Obedience acceptable unto God , that doth not proceed from a sense of spiritual deliverance . And these things are here called over in this promise of giving a new Covenant ; partly to mind the People of the mercies which they had sinned against , and partly to mind them that no concurrence of outward mercies and priviledges , can secure our Covenant-relation unto God , without the special mercy which is administred in the New Covenant , whereof Jesus Christ is the Mediator and Surety . Thus great on all accounts was the day , and the glory of it , wherein God made the Old Covenant with the People of Israel , yet had it no glory in comparison of that which doth excell . The light of the Sun of Glory was on this day , seven fold , as the light of seven days , Isa. 30. 26. A perfection of light and glory was to accompany that day , and all the glory of Gods work and his rest therein , the light of seven days was to issue in it . From the things we have observed , it is fully evident both what was the Covenant that God made , and who were the Fathers with whom it was made . The Covenant intended it is none other but that made at Sinai , in the third month after the coming of the People out of Egypt , Exod. 19. 1. which Covenant in the nature , use and end of it , we have before described . And the Fathers were those of that Generation , those who came out of Egypt , and solemnly in their own persons they and their Children entred into the Covenant , and took upon them to do all that was required therein , whereon they were sprinkled with the blood of it , Exod. 24. 3 , 4 , 5 , 6 , 7 , 8. Deut. 5. 27. It is true , all the Posterity of the People unto whom the Promise was now given , were bound and obliged by that Covenant , no less than those who first received it ; But those only are intended in this place , who actually in their own persons enter'd into Covenant with God. Which consideration will give light unto what is affirmed , that they brake this Covenant , or continued not in it . A comparison being intended between the two Covenants , this is the first general part of the foundation of it with respect unto the Old. The second part of it is in the event of making this Covenant : and this is expressed both on the part of Man and God ; or in what the People did towards God , and how he carried it towards them thereon . 1. The event on the part of the People in these words , Because they continued not in my Covenant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Original is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is sometimes a Relative , sometimes a Redditive , which , or because . If we follow our Translation , because , it seems to give a reason why God made a Covenant with them not like the former ; namely , because they continued not in the former , or brake it . But this indeed was not the reason of it . The reason , I say , why God made this new Covenant not according unto the former , was not because they abode not in the first . This could be no reason of it , nor any motive unto it . It is therefore mentioned only to illustrate the grace of God that he would make this New Covenant , notwithstanding the sin of those who brake the former ; as also the excellency of the Covenant itself , whereby those who are taken into it , shall be preserved from breaking of it by the grace which it doth administer . Wherefore I had rather render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by [ which ] as we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet , which my Covenant , or for ; for they abode not . And if we render it because , it respects not Gods making a New Covenant , but his rejecting them for breaking the Old. That which is charged on them is , that they continued not , they abode not in the Covenant made with them . This God calls his Covenant ; They continued not in my Covenant ; because he was the Author of it , the sole contriver and proposer of its terms and promises . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They brake , they rescinded , removed it , made it void . The Hebrew word expresseth the matter of fact what they did , they brake or made void the Covenant : the word used by the Apostle , the manner how they did it , namely , by not continuing faithful in it , not abiding by the terms of it . The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto this purpose hath been before declared . And what is intended hereby , we must enquire . 1. God made this Covenant with the People in Sinai , in the authoritative proposition of it unto them , and thereon the people solemnly accepted of it , and took it upon themselves to observe , do , and fulfill the terms and conditions of it , Exod. 19. 8. especially Chap. 24. 3 , 7. The people answered with one voice , all the words which the Lord hath said , we will do . And all that the Lord hath said , we will do and be obedient . So Deut. 5. 27. Hereupon the Covenant was ratified and confirmed between God and them , and thereon the blood of the Covenant was sprinkled on them , Exod. 24. 8. This gave that Covenant its solemn Ratification . 2. Having thus accepted of Gods Covenant , and the terms of it , Moses ascending again into the Mount , the people made the Golden Calf . And this fell out so suddenly after the making of the Covenant , that the Apostle expresseth it by , they continued not in it ; They made haste to break it . He expresseth the sense of the words of God hereon , Exod. 32. 7 , 8. Go get thee down , for thy people which thou broughtest out of the Land of Egypt have corrupted themselves , they have turned aside greatly out of the way which I commanded them , they have made them a molten Calf , and have worshipped it , and have sacrificed thereunto ; And said these be thy Gods , O Israel , which brought thee up out of the Land of Egypt . For therein they brake the Covenant wherein God had in a peculiar manner assumed the glory of that deliverance unto himself . 3. Wherefore the breaking of the Covenant , or their not continuance in it , was firstly and principally the making of the molten Calf . After this indeed that Generation added many other sins and provocations , before all things proceeded so far , that God sware in his wrath that they should never enter into his rest . This fell out on their professed unbelief , and murmuring at the return of the Spies , Numb . 14. whereof we have treated at large on Chap. 3. wherefore this expression is not to be extended unto the sins of the following Generation , neither in the Kingdom of Israel , nor in that of Judah , although they variously transgressed against the Covenant , disannulling it so far as it lay in them . But it is their sin who personally first entred into Covenant with God , that is reflected on . That Generation with whom God made that first Covenant , immediately brake it , continued not in it . And therefore let that Generation look well to themselves unto whom this New Covenant shall be first proposed . And it so fell out , that the unbelief of that first Generation who lived in the first dayes of the promulgation of the New Covenant , hath proved an occasion of the ruine of their Posterity unto this day . And we may observe . 1. That Sins have their Aggravations from Mercies received . This was that which rendred this first sin of that people of such a flagitious nature in itself , and so provoking unto God , namely , that they who contracted personally the guilt of it , had newly received the honour , mercy and priviledge of being taken into Covenant with God. Hence is that threatning of God with respect hereunto ; Nevertheless in the day that I visit , I will visit their sin upon them , Exod. 32. 34. He would have a remembrance of this provoking sin in all their following visitations . Let us therefore take heed how we sin against received mercies , especially spiritual priviledges , such as we enjoy by the Gospel . 2. Nothing but effectual Grace will secure our Covenant Obedience one moment . Greater motives unto Obedience , or stronger outward Obligation thereunto , no People under Heaven could have than this People had newly received , and they had publickly and solemnly engaged themselves thereunto . But they quickly turned out of the way . And therefore in the New Covenant is this Grace promised in a peculiar manner , as we shall see on the next Verse . 2. The acting of God towards them hereon is also expressed . And I regarded them not . There seems to be a great difference in the Translation of the words of the Prophet , and these of the Apostle taken from them . In the former place we read , Although I was an Husband unto them : In this I regarded them not . And hereby the utmost difference that can be objected against the rendring of these words by the Apostle , is represented . But there was no need of rendering the words in the Prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although I was an Husband to them , as we shall see . Howbeit many learned men have exceedingly perplexed themselves and others in attempting a reconciliation between these passages or expressions , because they seem to be of a direct contrary sense and importance . I shall therefore premise some things which abate and take off from the weight of this difficulty , and then give the true Solution of it . And unto the first end we may observe , 1. That nothing of the main Controversie , nothing of the substance of the truth , which the Apostle proves and confirms by this Testimony , doth any way depend on the precise signification of these words . They are but occasional as to the principal design of the whole promise , and therefore the sense of it doth not depend on their signification . And in such cases liberty in the variety of Expositions may be safely used . 2. Take the two different senses which the words as commonly Translated do present , and there is nothing of contradiction , or indeed the least disagreement between them . For the words , as we have Translated that in the Prophet , express an aggravation of the Sin of the People . They broke my Covenant , although I was ( that is therein ) an Husband unto them , exercising singular kindness and care towards them . And as they are rendered by the Apostle , they express the effect of that sin so aggravated . He regarded them not ; that is , with the same tenderness as formerly ; for he denied to go with them as before , and exercised severity towards them in the Wilderness until they were consumed . Each way the design is , to shew that the Covenant was broken by them , and that they were dealt withall accordingly . But Expositors do find or make great difficulties herein . It is generally supposed that the Apostle followed the Translation of the LXX , in the present Copy whereof the words are so expressed ; but how they came to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are not agreed . Some say the Original Copies might differ in some letters from these we now enjoy . Therefore it is thought they might read as some think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglexi , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fastidivi , I neglected or loathed them . And those who speak most modestly , suppose that the Copy which the LXX made use of , had one of these words instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet is the truer Reading . And because this did not belong unto the substance of the Argument which he had in hand , the Apostle would not depart from that Translation which was then in use amongst the Hellenistical Jews . But the best of these Conjuectures are uncertain , and some of them by no means to be admitted . Uncertain it is that the Apostle made any of his quotations out of the Translation of the LXX ; yea , the contrary is certain enough , and easie to be demonstrated . Neither did he write this Epistle unto the Hellenistical Jews , or those who lived in or belonged unto their dispersions , wherein they made use of the Greek Tongue ; but unto the Nations of Hierusalem and Judaea principally and in the first place , who made no use of that Translation . He expressed the mind of the Scripture as he was directed by the Holy Ghost in words of his own . And the coincidence of them with those in the present Copies of the LXX , hath been accounted for in our Exercitations . Dangerous it is as well as untrue , to allow of alterations in the Original Text , and then upon our Conjectures to supply other words into it , than what are contained in it . This is not to explain , but to corrupt the Scripture . Wherefore one learned man ( Pocock in Miscellan . ) hath endeavoured to prove , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all Rules of Interpretation in this place must signifie to despise and neglect , and ought to have been so Translated . And this he confirms from the use of it in the Arabick Language . The Reader may find it in the place referred unto , with great satisfaction . My apprehensions are grounded on what I have before observed and proved . The Apostle neither in this , nor in any other place , doth bind up himself precifely unto the Translation of the words , but infallibly gives us the sense and meaning , and so he hath done in this place . For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Husband , or to be an Husband or a Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being added unto it in construction , as it is here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as jure usus sum Maritali , I exercised the right , power and authority of an Husband towards them ; I dealt with them as a Husband with a Wife that breaketh Covenant ; that is , saith the Apostle , I regarded them not , with the love , tenderness and affection of an Husband . So he dealt indeed with that generation which so suddenly brake Covenant with him . He provided no more for them as unto the enjoyment of the inheritance , he took them not home unto him in his habitation , his resting place in the Land of Promise , but he suffered them all to wander , and bear their Whoredoms in the Wilderness , until they were consumed . So did God exercise the Right and Power , and Authority of an Husband towards a Wife that had broken Covenant . And herein , as in many other things in that dispensation , did God give a representation of the nature of the Covenant of Works , and the issue of it . 4 There is a confirmation of the truth of these things in that expression , Saith the Lord. This Assertion is not to be extended unto the whole matter , or the promise of the introduction of the New Covenant . For that is secured with the same expression , v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Lord. But it hath a peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it being added in the close of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and respects only the sin of the People , and Gods dealing with them thereon . And this manifests the meaning of the preceding words to be Gods severity towards . I used the authority of a Husband , I regarded them not as a Wife any more , saith the Lord. Now God thus uttereth his severity towards them , that they might consider how he will deal with all those who despise , break or neglect his Covenant . So , saith he , I dealt with them , and so shall I deal with others who offend in an alike manner . This was the issue of things with them , with whom the first Covenant was made . They received it , entred solemnly into the bonds of it , took upon themselves expresly the performance of its terms and conditions , were sprinkled with the blood of it , but they continued not in it , and were dealt withall accordingly . God used the right and authority of an Husband with whom a Wise breaketh Covenant ; he neglected them , shut them out of his house , he deprived them of their Dowry or Inheritance , and slew them in the Wilderness . On this Declaration , God promiseth to make another Covenant with them , wherein all these evils should be prevented . This is the Covenant which the Apostle designs to prove better and more excellent than the former . And this he doth principally from the Mediator and Surety of it , compared with the Aaronical Priests , whose office and service belonged wholly unto the administration of that first Covenant . And he confirms it also from the nature of this Covenant itself , especially with respect unto its efficacy and duration . And hereunto this Testimony is express , evidencing how this Covenant is everlasting , by the grace administred in it , preventive of that evil success which the former had by the sin of the people . Hence , he says of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not according unto it , a Covenant agreeing with the former neither in promises , efficacy , nor duration . For what is principally promised here , namely the giving of a new heart , Moses expresly affirms , that it was not done in the administration of the first Covenant . It is neither a Renovation of that Covenant , nor a Reformation of it , but utterly of another nature , by whose introduction and establishment that other was to be abolished , abrogated and taken away , with all the Divine Worship and Service which was peculiar thereunto . And this was that which the Apostle principally designed to prove and convince the Hebrews of . And from the whole we may observe sundry things . Obs. 1. No Covenant between God and man ever was , or ever could be stable and effectual as unto the ends of it , that was not made and confirmed in Christ. God first made a Covenant with us in Adam . There was nothing therein but the meer defectibility of our natures as we were creatures , that could render it ineffectual . And from thence did it proceed . In him we all sinned , by breach of Covenant . The Son of God had not then interposed himself , nor undertaken on our behalf . The Apostle tells us , that in him all things consist , without him they have no consistency , no stability , no duration . So was this other Covenant immediately broken . It was not confirmed by the blood of Christ. And those who suppose that the efficacy and stability of the present Covenant doth depend solely on our own will and diligence , had need not only to assert our nature free from that depravation which it was under when this Covenant was broken , but also from that defectibility that was in it before we fell in Adam . And such as neglecting the interposition of Christ , do betake themselves unto imaginations of this kind , surely know little of themselves , and less of God. 2. No external administration of a Covenant of Gods own making , no obligation of mercy on the minds of men , can enable them unto stedfastness in Covenant obedience , without an effectual influence of grace from and by Jesus Christ. For we shall see in the next Verses , that this is the onely provision which is made in the wisdom of God to render us stedfast in obedience , and his Covenant effectual unto us . 3. God in making a Covenant with any , in proposing the terms of it , retains his right and authority to deal with persons according to their deportment in and towards that Covenant : They brake my Covenant , and I regarded them not . 4. Gods casting men out of his especial care upon the breach of his Covenant , is the highest judgment that in this world can fall on any persons . And we are concerned in all these things . For although the Covenant of Grace be stable and effectual unto all who are really partakers of it , yet as unto its external administration , and our entring into it by a visible profession , it may be broken unto the temporal and eternal ruine of Persons and whole Churches . Take heed of the golden Calf . VER . X , XI , XII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE design of the Apostle , or what is the general Argument which he is in pursuit of , must still be born in mind throughout the consideration of the Testimonies he produceth in the confirmation of it . And this is to prove , that the Lord Christ is the Mediator and Surety of a better Covenant than that wherein the Service of God was managed by the High Priests according unto the Law. For hence it follows , that his Priesthood is greater and far more excellent than theirs . To this end he doth not only prove that God promised to make such a Covenant , but also declares the nature and properties of it in the words of the Prophet . And so by comparing it with the former Covenant , he manifests its excellency above it . In particular in this Testimony the imperfection of that Covenant is demonstrated from its issue . For it did not effectually continue peace and mutual love between God and the people ; but being broken by them , they were thereon rejected of God. This rendered all the other benefits and advantages of it useless . Wherefore the Apostle insists from the Prophet on these properties of this other Covenant , which infallibly prevent the like issue , securing the peoples obedience for ever , and so the love and relation of God unto them as their God. Wherefore these three Verses give us a description of that Covenant whereof the Lord Christ is the Mediator and Surety not absolutely and entirely , but as unto those properties and effects of it wherein it differs from the former , so as infallibly to secure the Covenant relation between God and the people . That Covenant was broken , but this shall never be so , because provision is made in the Covenant itself against any such event . And we may consider in the words , 1. The Particle of Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. The Subject spoken of , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the way of making it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I will make . 3. The Author of it , The Lord Jehovah ; I will , saith the Lord. 4. Those with whom it was to be made , The House of Israel . 5. The time of making it , After those days . 6. The Properties , Priviledges , and Benefits of this Covenant , which are of two sorts . First , Of Sanctifying , Inherent Grace ; described by a double Consequent . ( 1 ) Of Gods relation unto them , and theirs to him ; I will be their God , and they shall be my people , ver . 10. ( 2 ) Of their advantage thereby , without the use of such other aids as formerly they stood in need of , ver . 11. 2dly , Of Relative Grace , in the pardon of their sins , ver . 12. And sundry things of great weight will fall into consideration under these several Heads . VER . X. For this is the Covenant that I will make with the House of Israel after those days , saith the Lord , I will give my Laws into their mind , and write them upon their hearts : and I will be unto them a God , and they shall be to me a people . THE Introduction of the declaration of the New Covenant is by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered by it , is variously used , and is sometimes redundant . In the Prophet some translate it by an Exceptive , Sed ; some by an Illative , Quoniam . And in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by some Quamobrem , Wherefore ; and others Nam , or Enim , as we do it by For. And it doth intimate a reason of what was spoken before , namely , that the Covenant which God would now make , should not be according unto that , like unto it , which was before made and broken . 2. The thing promised is a Covenant , in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and the way of making it , in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the usual word whereby the making of a Covenant is expressed . For signifying to cut , to strike , to divide , respect is had in it unto the Sacrifices wherewith Covenants were confirmed . Thence also were faedus percutere , and faedus ferire . See Gen. 15. 9 , 10 , 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cum , which is joined in construction with it , Gen. 15. 18. Deut. 5. 2. The Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that with a dative case without a preposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will make or confirm unto . He had used before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose . We render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by a Covenant , though afterward the same word is translated by a Testament . A Covenant properly is a Compact or Agreement on certain terms mutually stipulated by two or more Parties . As Promises are the foundation and rise of it , as it is between God and man ; so it compriseth also Precepts , or Laws of Obedience which are prescribed unto man on his part to be observed . But in the description of the Covenant here annexed , there is no mention of any condition on the part of man , of any terms of Obedience prescribed unto him , but the whole consists in free gratuitous Promises , as we shall see in the explication of it . Some here conclude that it is onely one part of the Covenant that is here described . Others observe from hence , that the whole Covenant of Grace as a Covenant is absolute , without any conditions on our part ; which sense Estius on this place contends for . But these things must be farther enquired into . 1. The word Berith used by the Prophet , doth not only signifie a Covenant or Compact properly so called ; but a free , gratuitous Promise also . Yea , sometimes it is used for such a free purpose of God with respect unto other things , which in their own nature are uncapable of being obliged by any moral condition . Such is Gods Covenant with day and night , Jer. 33. 20 , 25. And so he says , that he made his Covenant not to destroy the World by water any more with every living creature , Gen. 9. 10 , 11. Nothing therefore can be argued for the necessity of Conditions to belong unto this Covenant from the name or term whereby it is expressed in the Prophet . A Covenant properly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but there is no word in the whole Hebrew Language of that precise signification . The making of this Covenant is declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet neither doth this require a mutual stipulation upon terms and conditions prescribed unto an entrance into Covenant . For it refers unto the Sacrifices wherewith Covenants were confirmed . And it is applied unto a meer gratuitous Promise , Gen. 15. 18. In that day did God make a Covenant with Abraham , saying , Unto thy Seed will I give this Land. As unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies a Covenant improperly ; properly it is a testamentary disposition . And this may be without any conditions on the part of them unto whom any thing is bequeathed . 2. The whole of the Covenant intended is expressed in the ensuing description of it . For if it were otherwise , it could not be proved from thence , that this Covenant was more excellent than the former ; especially as to security that the Covenant Relation between God and the People should not be broken or disannulled . For this is the principal thing which the Apostle designs to prove in this place ; and the want of an observation thereof , hath led many out of the way in their exposition of it . If therefore this be not an entire description of the Covenant , there might yet be something reserved essentially belonging thereunto which might frustrate this end . For some such conditions might yet be required in it as we are not able to observe , or could have no security that we should abide in the observation of them . And thereon this Covenant might be frustrated of its end , as well as the former ; which is directly contrary unto Gods declaration of his design in it . 3. It is evident that there can be no condition previously required , unto our entering into , or participation of the benefits of this Covenant antecedent unto the making of it with us . For none think there are any such with respect unto its original constitution ; nor can there be so in respect of its making with us , or our entering into it . For 1. This would render this Covenant inferior in a way of Grace unto that which God made with the people at Horeb. For he declares that there was not any thing in them that moved him either to make that Covenant , or to take them into it with himself . Everywhere he asserts this to be an Act of his meer Grace and Favor . Yea , he frequently declares , That he took them into Covenant , not only without respect unto any thing of good in them , but although they were evil and stubborn . See Deut. 7. 7 , 8. Chap. 9. 4 , 5. 2. It is contrary unto the Nature , Ends and express Properties of this Covenant . For there is nothing that can be thought , or supposed to be such a condition , but it is comprehended in the Promise of the Covenant itself . For all that God requireth in us , is proposed as that which himself will effect by vertue of this Covenant . 4. It is certain , That in the outward dispensation of the Covenant , wherein the Grace , Mercy and Terms of it are proposed unto us , many things are required of us in order unto a participation of the benefits of it . For God hath ordained , that all the Mercy and Grace that is prepared in it , shall be communicated unto us ordinarily in the use of outward means , wherewith a compliance is required of us in a way of Duty . To this end hath he appointed all the Ordinances of the Gospel , the Word and Sacraments , with all those Duties publick and private , which are needful to render them effectual unto us . For he will take us ordinarily into this Covenant in and by the rational faculties of our natures , that he may be glorified in them and by them . Wherefore these things are required of us , in order unto the participation of the benefits of this Covenant . And if therefore any one will call our attendance unto such Duties the condition of the Covenant , it is not to be contended about , though properly it is not so . For ( 1 ) God doth work the Grace of the Covenant , and communicate the Mercy of it , antecedently unto all ability for the performance of any such duty ; as it is with elect Infants . ( 2 ) Amongst those who are equally diligent in the performance of the duties intended , he makes a discrimination , preferring one before another . Many are called , but few are chosen ; and what hath any one that he hath not received , ( 3 ) He actually takes some into the Grace of the Covenant , whilest they are engaged in an opposition unto the outward dispensation of it . An example of this Grace he gave in Paul. 5. It is evident , That the first grace of the Covenant , or Gods putting his Law in our hearts , can depend on no condition on our part . For whatever is antecedent thereunto , being only a work or act of corrupted nature , can be no condition whereon the dispensation of spiritual Grace is superadded . And this is the great ground of them , who absolutely deny the Covenant of Grace to be conditional ; namely , that the first grace is absolutely promised , whereon and its exercise the whole of it doth depend . 6. Unto a full and compleat interest in all the Promises of the Covenant , Faith on our part , from which Evangelical Repentance is inseparable , is required . But whereas these also are wrought in us by vertue of that Promise and Grace of the Covenant which are absolute , it is a meer strife about words to contend whether they may be called conditions or no. Let it be granted on the one hand , that we cannot have an actual participation of the relative grace of this Covenant in Adoration and Justification , without Faith or Believing ; and on the other , that this Faith is wrought in us , given unto us , bestowed upon us , by that Grace of the Covenant which depends on no condition in us as unto its discriminating administration , And I shall not concern my self what men will call it . 7. Though there are no conditions properly so called of the whole grace of the Covenant , yet there are conditions in the Covenant , taking that term in a large sense for that which by the order of divine constitution precedeth some other things , and hath an influence into its existence . For God requireth many things of them whom he actually takes into Covenant , and makes Partakers of the Promises and Benefits of it . Of this nature is that whole Obedience which is prescribed unto us in the Gospel , in our walking before God in uprightness ; and there being an order in the things that belong hereunto , some acts , duties and parts of our gracious Obedience , being appointed to be means of the farther additional supplies of the grace and mercies of the Covenant , they may be called conditions required of us in the Covenant , as well as duties prescribed unto us . 8. The Benefits of the Covenant are of two sorts : ( 1 ) The Grace and Mercy which it doth collate . ( 2 ) The future Reward of glory which it doth promise . Those of the former sort are all of them means appointed of God , which we are to use and improve unto the obtaining of the latter ; and so may be called conditions required on our part . They are only collated on us , but conditions as used and improved by us . 9. Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word here used , may signifie , and be rightly rendred a Covenant , in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth , yet that which is intended is properly a Testament , or a Testamentary disposition of good things . It is the Will of God in and by Jesus Christ , his death and bloodshedding , to give freely unto us the whole inheritance of grace and glory . And under this notion the Covenant hath no condition , nor are any such either expressed or intimated in this place . Obs. 1. The Covenant of Grace as reduced into a form of a Testament confirmed by the blood of Christ , doth not depend on any condition or qualification in our persons , but in a free grant and donation of God , and so are all the good things prepared in it . 2. The Precepts of the Old Covenant are turned all of them into Promises under the New. Their preceptive commanding power is not taken away , but grace is promised for the performance of them . So the Apostle having declared that the People brake the Old Covenant , adds that in the New , grace shall be supplied for all the Duties of Obedience that are required of us . 3. All things in the New Covenant being proposed unto us by the way of promise , it is Faith alone whereby we may attain a participation of them . For Faith onely is the grace we ought to exercise , the duty we ought to perform , to render the promises of God effectual to us , Heb. 3. 1. 4. Sense of the loss of an interest in and participation of the benefits of the Old Covenant , is the best preparation for receiving the mercies of the New. Thirdly , The Author of this Covenant is God himself . I will make it , saith the Lord. This is the third time that this expression , saith the Lord , is repeated in this Testimony . The work expressed in both the parts of it , the disannulling of the Old Covenant , and the establishment of the New , is such as calls for this solemn interposition of the authority , veracity and grace of God. I will do it , saith the Lord. And the mention hereof is thus frequently inculcated , to beget a reverence in us of the work which he so emphatically assumes unto himself . And it teacheth us , that God himself , in and by his own soveraign Wisdom , Grace , Goodness , Allsufficiency and Power , is to be considered as the onely Cause and Author of the New Covenant . Or the abolishing of the Old Covenant , with the introduction and establishment of the New , is an act of the meer soveraign wisdom , grace and authority of God. It is his gracious disposal of us , and of his own grace . That whereof we had no contrivance , nor indeed the least desire . Fourthly , It is declared who this New Covenant is made withall . With the House of Israel , ver . 8. They are called distinctly ▪ the House of Israel , and the House of Judah . The distribution of the Posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam . Before they were called Israel only . And as before they were mentioned distinctly , to testifie that none of the Seed of Abraham should be absolutely excluded from the grace of the Covenant , however they were divided among themselves ; so here they are all jointly expressed by their ancient name of Israel , to manifest that all distinctions on the account of precedent Priviledges should be now taken away , that all Israel might be saved . But we have shewed before , that the whole Israel of God , or the Church of the Elect , are principally intended hereby . Fifthly , The Time of the accomplishment of this Promise , or making of this Covenant is expressed , After those days . There are various conjectures about the sense of these words , or the determination of the time limited in them . Some suppose respect is had unto the time of giving the Law on Mount Sinai . Then was the Old Covenant made with the Fathers . But after those days another should be made . But whereas that time , those days were so long past before this Prophesie was given out by Jeremy , namely , about 800 years , it was impossible but that the New Covenant which was not yet given , must be after those days . Wherefore it was to no purpose so to express it that it should be after those days , seeing it was impossible that otherwise it should be . Some think that respect is had unto the Captivity of Babylon , and the return of the People from thence . For God then shewed them great kindness , to win them unto Obedience . But neither can this time be intended ; for God then made no New Covenant with the People , but strictly obliged them unto the terms of the Old , Mal. 4. 3 , 4 , 5. But when this New Covenant was to be made , the old was to be abolished and removed , as the Apostle expresly affirmeth , ver . 13. The promise is not of new obligation , or new assistance unto the observance of the Old Covenant , but of making a New one quite of another nature , which then was not done . Some judge that these words , After those days , refer unto what went immediately before , And I regarded them not : which words include the total rejection of the Jews . After those days wherein both the House of Judah and Israel shall be rejected , I will make a New Covenant with the whole Israel of God. But neither will this hold the Tryal . For ( 1 ) Supposing that expression , And I regarded them not , to intend the rejection of the Jews , yet it is manifest , that their excision and cutting off absolutely , was not in nor for their non-continuance in the Old Covenant , or not being faithful therein , but for the rejection of the New when proposed unto them . Then they fell by unbelief , as the Apostle fully manifests , Chap. 3. of this Epistle , and Rom. 11. Wherefore the making of the New Covenant cannot be said to be after their rejection , seeing they were rejected for their-refusal and contempt of it . ( 2 ) By this interpretation , the whole House of Israel , or all the natural Posterity of Abraham would be utterly excluded from any interest in this Promise . But this cannot be allowed . For it was not so de facto , a Remnant being taken into Covenant ; which though but a remnant in comparison of the whole , yet in themselves so great a multitude , as that in them the Promises made unto the Fathers were confirmed . Nor on this Supposition would this Prediction of a New Covenant have been any promise unto them , or any of them , but rather a severe denunciation of judgment . But it is said expresly , that God would make this Covenant with them , as he did the former with their Fathers , which is a promise of grace and mercy . Wherefore after those days , is as much as in those days ; an indeterminate season for a certain . So , in that day , is frequently used in the Prophets , Isa. 24. 21 , 22. Zech. 12. 11. A time therefore certainly future , but not determined , is all that is intended in this expression , After those days . And herewith most Expositors are satisfied . Yet is there , as I judge , more in the words . Those days seem to me to comprize the whole time alotted unto the oeconomy of the Old Testament , or dispensation of the Old Covenant . Such a time there was appointed unto it in the counsel of God ; during this season , things fell out as described , ver . 9. The certain period fixed unto these days , is called by our Apostle the time of Reformation , Chap. 9. 10. After those days ; that is in or at their expiration , when they were coming unto their end , whereby the first Covenant waxed old and decayed , God would make this Covenant with them . And although much was done towards it before those days came absolutely unto an end , and did actually expire , yet is the making of it said to be after those days , because being made in the wane and declension of them , it did by its making , put a full and final end unto them . This in general was the time here designed for the making and establishing of the New Covenant . But we must yet farther enquire into the precise time of the accomplishment of this Promise . And I say , the whole of it cannot be limited unto any one season absolutely , as though all that was intended in Gods making of this Covenant , did consist in any one individual act . The making of the Old Covenant with the Fathers , is said to be in the day wherein God took them by the hand , to bring them out of the Land of Egypt . During the season intended , there were many things that were preparatory to the making of that Covenant , or to the solemn establishment of it . So was it also in the making of the New Covenant . It was gradually made and established , and that by sundry Acts preparatory for it , or confirmatory of it . And there are six degrees observable in it . 1. The first peculiar entrance into it was made by the Ministry of John the Baptist. Him had God raised to send under the name , in the spirit and power of Elijah , to prepare the way of the Lord , Mal. 4. Hence is his Ministry called the beginning of the Gospel , Mark 1. 1 , 2. Until his coming , the People were bound absolutely and universally unto the Covenant in Horeb , without alteration or addition in any Ordinance of Worship . But his Ministry was designed to prepare them , and to cause them to look out after the accomplishment of this promise of making the New Covenant , Mal. 4. 4 , 5 , 6. And those by whom his Ministry was despised , did reject the counsel of God against themselves , that is unto their ruine ; and made themselves liable to that utter excision , with the Threatnings whereof the Writings of the Old Testament are closed , Mal. 4. 6. He therefore called the People off from resting in , or trusting unto the Priviledges of the first Covenant , Mat. 3. 8 , 9 , 10. preached unto them a Doctrine of Repentance , and instituted a new Ordinance of Worship , whereby they might be initiated into a new state or condition , a new Relation unto God. And in his whole Ministry he pointed at , directed and gave Testimony unto him who was then to come to establish this New Covenant . This was the beginning of the accomplishment of this Promise . 2. The coming in the Flesh and personal Ministry of our Lord Jesus Christ himself , was an eminent advance and degree therein . The dispensation of the Old Covenant did yet continue . For he himself as made of a Woman , was made under the Law , yielding Obedience unto it , observing all its Precepts and Institutions . But his coming in the Flesh laid an Axe unto the Root of that whole dispensation . For therein the main end that God designed thereby towards that People was accomplished . The interposition of the Law was now to be taken away , and the Promise to become all unto the Church . Hence upon his Nativity this Covenant was proclaimed from Heaven , as that which was immediately to take place , Luk. 2. 13 , 14. But it was more fully and evidently carried on in and by his personal Ministry . The whole doctrine thereof was preparatory unto the immediate introduction of this Covenant . But especially there was therein and thereby , by the truth which he taught , by the manner of his teaching , by the miracles which he wrought , in conjunction with an open accomplishment of the Prophesies concerning him , evidence given that he was the Messiah , the Mediator of the New Covenant . Herein was a declaration made of the Person in and by whom it was to be established ; and therefore he told them , That unless they believed it was he who was so promised , they should dye in iheir sins . 3. The way for the introduction of this Covenant being thus prepared , it was solemnly enacted and confirmed in and by his death . For herein he offered that Sacrifice to God whereby it was established . And hereby the Promise properly became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Testament , as our Apostle proves at large , Chap. 9. 14 , 15 , 16. And he declares in the same place , that it answered those Sacrifices whose blood was sprinkled on the People , and the Book of the Law , in the confirmation of the first Covenant , which things must be treated of afterwards . This was the Center wherein all the Promises of Grace did meet , and from whence they derived their efficacy . From henceforward the Old Covenant , and all its administrations , having received their full accomplishment , did abide only in the patience of God , to be taken down and removed out of the way in his own time and manner . For really and in themselves , their force and authority did then cease , and was taken away . See Eph. 2. 14 , 15 , 16. Col. 2. 14 , 15. But our obligation unto Obedience , and the observance of Commands , though formally and ultimately it be resolved into the Will of God , yet immediately it respects the Revelation of it , by which we are directly obliged . Wherefore although the causes of the removal of the Old Covenant had already been applied thereunto ; yet the Law and its Institutions were still continued not only lawful but useful unto the Worshippers , until the Will of God concerning their abrogation was fully declared . 4. This New Covenant had the complement of its making and establishment in the Resurrection of Christ. For in order hereunto the Old was to have its perfect end . God did not make the first Covenant , and therein revive , represent and confirm the Covenant of Works with the Promise annexed unto it , meerly that it should continue for such a season , and then die of its self , and be arbitrarily removed . But that whole dispensation had an end which was to be accomplished , and without which it was not consistent with the wisdom or righteousness of God to remove it , or take it away . Yea nothing of it could be removed , until all was fulfilled . It was easier to remove Heaven and Earth , than to remove the Law as unto its Right and Title to rule the Souls and Consciences of men before all was fulfilled . And this end had two parts . ( 1 ) The perfect fulfilling of the Righteousness which it required . This was done in the Obedience of Christ , the Surety of the New Covenant , in the stead of them with whom the Covenant was made . ( 2 ) That the Curse of it should be undergone . Until this was done , the Law could not quit its claim unto power over sinners . And as this Curse was undergone in the Suffering , so it was absolutely discharged in the Resurrection of Christ. For the pains of death being loosed , and he delivered from the state of the dead , the sanction of the Law was declared to be void , and its curse answered . Hereby did the Old Covenant so expire , as that the Worship which belonged unto it , was only for a while continued in the patience and forbearance of God towards that People . 5. The first solemn promulgation of this New Covenant , so made , ratified and established , was on the day of Pentecost seven weeks after the Resurrection of Christ. And it answered the promulgation of the Law on Mount Sinai , the same space of time after the delivery of the people out of Egypt . From this day forward the Ordinances of Worship , and all the Institutions of the New Covenant became obligatory unto all Believers . Then was the whole Church absolved from any duty with respect unto the Old Covenant , and the Worship of it , though it were not manifest as yet in their Consciences . 6. The Question being stated about the continuance of the obligatory force of the Old Covenant , the contrary was solemnly promulged by the Apostles under the infallible conduct of the Holy Ghost , Acts 15. These were the Articles , or the degrees of the time intended in that expression , After those days , all of them answering the several degrees whereby the Old vanished and disappeared . The circumstances of the making of this Covenant being thus cleared , the nature of it in its Promises is next proposed unto us . And in the exposition of the words , we must do these two things . ( 1 ) Inquire into the general nature of these Promises . ( 2 ) Particularly and distinctly explain them . 1. The general nature both of the Covenant , and of the Promises , whereby it is here expressed , must briefly be enquired into , because there are various apprehensions about them . For some suppose that there is an especial efficacy towards the thing mentioned , intended in these Promises and no more ; some judge that the things themselves , the event and end are so promised . In the first way Schlictingius expresseth himself on this place , Non ut olim curabo leges meas in lapideis tantum tabulis inscribi , sed tale faedus cum illis feriam ut meae leges ipsis eorum mentibus & cordibus insculpantur — Apparet haec verba intra vim & efficaciam accipienda esse , non vero ad ipsum inscriptionis effectum necessariò porrigenda , qui semper in libera hominis potestate positus est ; quod ipsum docent & sequentia Dei verba , v. 12. Quibus ipse Deus causam seu modum ac rationem bujus rei aperit , quae ingenti illius gratia ac misericordia populo exhibenda continetur . Hac futurum dicit ut populus tanto ardore sibi serviat , suásque leges observet . — Sensus ergo est ; tale percutiam faedus quod maximas & sufficientissimas vires habebit populum meum in officio continendi . And another , I will instead of these external carnal Ordinances and Observations , give them spiritual Commands for the regulating of their Affections , Precepts most agreeable unto all men , ( made ) by the exceeding greatness of that grace and mercy : In this and many other particulars , I shall incline their affections willingly to receive my Law. The sense of both is , that all which is here promised , consisteth in the nature of the means , and their efficacy from thence , to incline , dispose , and engage men unto the things here spoken of ; but not to effect them certainly and infallibly in them to whom the Promise is given . And it is supposed that the efficacy granted , ariseth from the nature of the Precepts of the Gospel which are rational , and suited unto the principles of our intellectual natures . For these Precepts enlivened by the Promises made unto the observance of them , with the other mercies wherewith they are accompanied in Gods dealing with us , are meet to prevail on our minds and wills unto Obedience ; but yet when all is done , the whole issue depends on our own wills , and their determination of themselves one way or other . But these things are not only liable unto many just exceptions , but do indeed overthrow the whole nature of the New Covenant , and the Text is not expounded , but corrupted by them ; wherefore they must be removed out of the way And 1. The Exposition given , can no way be accommodated unto the words , so as to grant a Truth in their plain literal sense . For whereas God says , he will put his Laws in their mind , and write them in their heart , and they shall all know him , which declares what he will effectually do ; the sense of their Exposition is , that indeed he will not do so , only he will do that which shall move them , and persuade them to do that themselves which he hath promised to do himself , and that whether they ever do so or no. But if any one concerning whom God says that he will write his Law in his heart , have it not so written , be it on what account it will , suppose it be that the man will not have it so written , how can the Promise be true , that God will write his Law in his heart ? It is a sorry Apology to say , that God in making that Promise , did not foresee the obstruction that would arise , or could not remove it when it did so . 2. It is the event , or the effect itself that is directly promised , and not any such efficacy of means as might be frustrate . For the weakness and imperfection of the first Covenant was evidenced hereby , that those with whom it was made continued not in it . Hereon God neglected them , and the Covenant became unprofitable , or at least unsuccessful as unto the general end of continuing the Relation between God and them , of his being their God , and they being his people . To redress this evil , and prevent the like for the future , that is , effectually to provide that God and his people may always abide in that blessed Covenant Relation , he promiseth the things themselves , whereby it might be secured . That which the first Covenant could not effect , that God promised to work in and by the New. 3. It is nowhere said nor intimated in the Scripture , that the efficacy of the New Covenant , and the accomplishment of the promises of it , should depend on and arise from the suitableness of its Precepts unto our Reason , or natural principles , but it is universally and constantly ascribed unto the efficacy of the spirit and grace of God , not only enabling us unto Obedience , but enduing of us with a spiritual , supernatural , vital principle , from which it may proceed . 4. It is true , that our own wills , or the free actings of them , are required in our Faith and Obedience ; whence it is promised , that we shall be willing in the day of his power . But that our wills are left absolutely herein unto their own liberty and power , without being inclined and determined by that grace of God , is that Pelagianism which hath long attempted the Church , but which shall never absolutely prevail . 5. The putting the Laws of God in our minds , and the writing of them in our hearts , that we may know him , and fear him always , is promised in the same way and manner , as is the forgiveness of sin , ver . 11. And it is hard to affix such a sense unto that Promise , as that God will use such and such means , that our sins may be pardoned , which yet may all of them fail . 6. As this Exposition is no way suited unto the words of the Text , nor of the Context , or scope of the place , so indeed it overthrows the nature of the New Covenant , and the Grace of our Lord Jesus Christ which comes thereby . For 1. If the effect itself , or the thing mentioned are not promised , but only the use of means left unto the liberty of mens wills whether they will comply with them or no , then the very Being of the Covenant whether it shall ever have any existence or no , depends absolutely on the wills of men , and so may not be . For it is not the Proposal of the terms of the Covenant , and the means whereby we may enter into it , that is called the making of this Covenant with us , but our real participation of the grace and mercy promised in it . This alone gives a real existence unto the Covenant itself , without which it is not a Covenant : Nor without it , is it properly made with any . 2. The Lord Christ would be made hereby the Mediator of an uncertain Covenant . For if it depend absolutely on the wills of men , whether they will accept of the terms of it , and comply with it or no , it is uncertain what will be the event , and whether ever any one will do so or no. For the will being not determined by Grace , what its actings will be , is altogether uncertain . 3. The Covenant can hereon in no sense be a Testament , which our Apostle afterwards proves that it is , and that irrevocably ratified by the death of the Testator . For there can on this supposition be no certain Heir unto whom Christ did bequeath his Goods , and the inheritance of Mercy , Grace and Glory . This would make this Testament inferior unto that of a wise man , who determines in particular unto whom his Goods shall come . 4. It takes away that difference between this and the former Covenant , which it is the main scope of the Apostle to prove ; at least leave the difference , to consist only in the gradual efficacy of outward means , which is most remote from his purpose . For there were by the Old Covenant means supplied to induce the People unto constant Obedience , and those in their kind powerful . This is pleaded by Moses , in the whole Book almost of Deuteronomy . For the scope of all his exhortation unto Obedience , is to shew that God had so instructed them in the knowledge of his Will by giving of the Law , and had accompanied his teachings with so many signal mercies , such effects of his mighty power , goodness and grace , that the Covenant , accompanied with such Promises and Threatnings , that therein life and death , temporal and eternal were set before them , all which made their Obedience so reasonable and necessary , that nothing but Profligacy in wickedness could turn them from it . To this purpose are discourses multiplied in that Book . And yet notwithstanding all this , it is added , That God had not circumcised their hearts to fear him and obey him always , as it is here promised . The communication of grace effectual , producing infallibly the good things proposed and promised in the minds and hearts of men , belonged not unto that Covenant . If therefore there be no more in the making of the New Covenant , but only the adding of more forcible outward means and motives , more suitable unto our Reasons , and meet to work on our Affections , it differs only in some unassignable degrees from the former . But this is directly contrary unto the promise in the Prophet , That it shall not be according unto it , or of the same kind , no more than Christ the High-Priest of it should be a Priest after the Order of Aaron . 5. It would on this Supposition follow , That God might fulfill his promise of putting his Laws in the minds of men , and writing them in their hearts , and yet none have the Law put into their minds , nor written in their hearts ; which things are not reconcileable by any distinction unto the ordinary reason of Mankind . Wherefore we must grant , That it is the effect , the event in the communication of the things promised , that is ascribed unto this Covenant , and not only the use and application of means unto their production . And this will yet further appear in the particular Exposition of the several parts of it . But yet before we enter thereon , two Objections must be removed , which may in general be laid against our interpretation . 1. This Covenant is promised as that which is future , to be brought in at a certain time , after those days , as hath been declared . But it is certain , that the things here mentioned , the grace and mercy expressed were really communicated unto many both before and after the giving of the Law , long ere this Covenant was made . For all who truly believed and feared God , had these things effected in them by grace ; wherefore their effectual communication cannot be esteemed a property of this Covenant which was to be made afterwards . Ans. This Objection was sufficiently prevented in what we have already discoursed concerning the efficacy of the grace of this Covenant , before itself was solemnly consummated . For all things of this nature that belong unto it do arise and spring from the mediation of Christ , or his interposition on the behalf of sinners wherefore this took place from the giving of the first Promise , the administration of the grace of this Covenant did therein and then take its date . Howbeit the Lord Christ had not yet done that whereby it was solemnly to be confirmed , and that whereon all the vertue of it did depend . Wherefore this Covenant is promised now to be made , not in opposition unto what grace and mercy was derived from it both before and under the Law , nor as unto the first administration of grace from the Mediator of it ; but in opposition unto the Covenant of Sinai , and with respect unto its outward solemn confirmation . 2. If the things themselves are promised in the Covenant , then all those with whom this Covenant is made , must be really and effectually made partakers of them . But this is not so ; they are not all actually sanctified , pardoned and saved , which are the things here promised . Ans. The making of this Covenant may be considered two ways . ( 1 ) As unto the preparation and proposition of its terms and conditions . ( 2 ) As unto the internal stipulation between God and the souls of men . In this sense alone God is properly said to make this Covenant with any . The preparation and proposition of Laws is not the making of the Covenant . And therefore all with whom this Covenant is made , are effectually sanctified , justified and saved . These things being premised , as it was necessary they should be , unto the right understanding of the mind of the Holy Ghost , I shall proceed unto the particular parts of the Covenant as here expressed ; namely , in the blessed properties and effects of it , whereby it is distinguished from the former . The two first expressions are of the same nature and tendency , I will put my Laws in their mind , and write them in their hearts . In general it is the reparation of our nature , by the restauration of the image of God in us , that is , our sanctification , which is promised in these words . And there are two things in the words both doubly expressed . ( 1 ) The Subject wrought upon , which is the mind and the heart . ( 2 ) The manner of producing the effect mentioned in them , and that is by putting and writing . And ( 3 ) The things by these means so communicated , which is the Laws of God. 1. The Subject spoken of , is the mind and heart . When the Apostle treats of the depravation and corruption of our nature , he placeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 4. 18. that is , the mind and the heart . These are in the Scripture the seat of natural corruption , the residence of the principle of alienation from the life of God , which is in us . Wherefore the renovation of our natures consists in the rectifying and curing of them , in the furnishing them with contrary Principles of Faith , Love and Adherence unto God. And we may observe , that The Grace of our Lord Jesus Christ in the New Covenant , in its being and existence , in its healing repairing efficacy , is as large and extensive as sin in its residence and power to deprave our natures . This is the difference about the extent of the New Covenant , and the grace of it . Some would have it to extend unto all persons in its tender and conditional Proposition , but not unto all things , as unto its efficacy in the reparation of our natures . Others assert it to extend unto all the effects of sin in the removal of them , and the cure of our natures thereby , but as unto persons it is really extended unto none , but those in whom these effects are produced , whatever be its outward administration , which was also always limited , unto whom I do subscribe . The first thing mentioned is the mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inward part . The mind is the most secret inward part or power of the Soul. And the Prophet expresseth it by the inward part , because it is the onely safe and useful Repository of the Laws of God. When they are there laid up , we shall not lose them , neither Men nor Devils can take them from us . And he also declares wherein the excellency of Covenant Obedience doth consist . It is not in the conformity of our outward actions unto the Law that be required therein also ; but it principally lieth in the inward parts , where God searcheth for , and regardeth truth in sincerity , Psal. 51. 6. wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and understanding , whose natural depravation is the spring and principle of all disobedience , the cure whereof is here promised in the first place . In the outward administration of the means of grace the affections , and if I may so speak , the more outward part of the Soul are usually first affected and wrought upon . But the first real effect of the internal promised grace of the Covenant , is on the mind , the most spiritual and inward part of the Soul. This in the New Testament is expressed by the renovation of the mind , Rom. 12. 1. Col. 3. 5. And the opening of the eyes of our understandings , Ephes. 1. 17 , 18. God shining into our hearts , to give us the knowledge of his glory in the face of Jesus Christ , 2 Cor. 4. 6. Hereby the enmity against God ; the vanity , darkness and alienation from the life of God , which the mind naturally is possessed and filled withall , are taken away and removed . Of the nature of which work I have treated at large elsewhere . For the Law of God in the mind , is the saving knowledge of the mind and will of God , whereof the Law is the Revelation , communicated unto it , and implanted in it . 2. The way whereby God in the Covenant of Grace thus works on the mind , is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will give . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving , may by an Exallage be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will give . So is it expressed in the next clause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future Tense , I will write . The word in the Prophet is , I will give ; we render it , I will put . But there are two things intimated in the word . ( 1 ) The freedom of the Grace promised ; it is a meer grant , gift or donation of Grace . ( 2 ) The efficacy of it . That which is given of God unto any is received by them , otherwise it is no gift . And this latter is well expressed by the word used by us , I will put , which expresseth an actual communication , and not a fruitless tender . This the Apostle renders emphatically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is that which I do , am doing in this Covenant ; namely , freely giving that Grace whereby my Laws shall be emplanted on the minds of men . To shew in general before we proceed to the nature of this work , so far as is necessary unto the exposition of the words , we may here consider what was observed in the third place , namely , what it is that is thus promised to be communicated , and so carry it on with us unto the other clause of this Promise . That which is to be put into this spiritual Receptacle , is in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my Laws , in the plural number . Expositors inquire what Laws are here intended , whether the moral Law only , or others also . But there is no need of such enquiry . There is a Metonomy of the subject and effect in the words . It is that knowledge of the mind and will of God , which is revealed in the Law , and taught by it which is promised . The Laws of God therefore are here taken largely , for the whole revelation of the mind and will of God. So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally signifie Doctrine , or Instruction . By what way or revelation soever God makes known himself and his will unto us , requiring our obedience therein , it is all comprised in that expression of his Laws . From these things we may easily discern the nature of that Grace which is contained in this first branch of the first promise of the Covenant . And this is the effectual operation of his Spirit in the renovation and saving illumination of our minds , whereby they are habitually made conformable unto the whole Law of God , that is , the Rule and the Law of our obedience in the New Covenant , and enabled unto all Acts and Duties that are required of us . And this is the first grace promised and communicated unto us by vertue of this Covenant , as it was necessary that so it should be . For ( 1 ) The mind is the principal seat of all spiritual obedience . ( 2 ) The proper and peculiar actings of the mind in discerning , knowing , judging , must go before the actings of the will and affections , much more all outward practices . ( 3 ) The depravation of the mind is such by blindness , darkness , vanity , and enmity , that nothing can inflame our Souls , or make an entrance towards the reparation of our natures , but an internal , spiritual , saving operation of Grace upon the mind . ( 4 ) Faith itself is principally ingenerated by an infusion of saving light into the mind , 2 Cor. 4. 4 , 6. So All the beginnings and entrances into the saving knowledge of God , and thereon of obedience unto him , are effects of the Grace of the Covenant . Secondly , The second Part of this first Promise of the Covenant is expressed in these words , And will write them upon their hearts ; which is that which renders the former part actually effectual . Expositors generally observe , that respect is had herein unto the giving of the Law on Mount Sinai , that is , in the first Covenant . For then the Law , that is the ten words , was written in Tables of Stone . And although the original Tables were broken by Moses when the People had broken the Covenant , yet would not God alter that dispensation , nor write his Laws any other way , but commanded new Tables of Stone to be made , and wrote them therein . And this was done , not so much to secure the outward letter of them , as to represent the hardness of the hearts of the people unto whom they were given . God did not , God would not by vertue of that Covenant otherwise dispose of his Law. And the event that ensued hereon , was , that they brake these Laws , and abode not in obedience . This event God promiseth to obviate and prevent under the New Covenant , and that by writing these Laws now in our hearts , which he wrote before only in Tables of stone ; that is , he will effectually work that obedience in us which the Law doth require , for he worketh in us both to will and to do of his own good pleasure . The heart as distinguished from the mind , compriseth the will and the affections ; and they are compared unto the Tables wherein the letter of the Law was engraven . For as by that writing and engraving , the Tables received the impression of the letters and words wherein the Law was contained , which they did firmly retain and represent , so as that although they were stones still in their nature , yet were they nothing but the Law in their use ; so by the grace of the New Covenant there is a durable impression of the Law of God on the wills and affections of men , whereby they answer it , represent it , comply with it , and have a living principle of it abiding in them . Wherefore as this work must necessarily consist of two parts , namely , the removal out of the heart of whatever is contrary unto the Law of God , and the implanting of principles of obedience thereunto ; so it comes under a double description or denomination in the Scripture . For sometimes it is called a taking away of the heart of stone , or circumcising of the heart ; and sometimes the giving of an heart of flesh , the writing of the Law in our hearts , which is the renovation of our natures into the image of God in righteousness and the holiness of truth . Wherefore in this promise the whole of our sanctification in its beginning and progress , in its work upon our whole Souls , and all their faculties is comprized . And we may observe , 1. The work of Grace in the New Covenant passeth on the whole Soul in all its faculties , powers and affections , unto their change and renovation . The whole was corrupted , and the whole must be renewed . The image of God was originally in and upon the whole , and on the loss of it the whole was depraved ; see 1 Thess. 5. 23. 2. To take away the necessity and efficacy of renewing , changing , sanctifying Grace , consisting in an internal , efficacious operation of the principles , habits and acts of internal grace and obedience , is plainly to overthrow and reject the New Covenant . 3. We bring nothing to the New Covenant but our hearts as Tables to be writters in , with the sense of the insufficiency of the Precepts and Promises of the Law with respect unto our own ability to comply with them . The last thing in the words , is the Relation that ensues hereon between God and his people . I will be unto them a God , and they shall be my people . This is indeed a distinct Promise by itself , summarily comprizing all the Blessings and Priviledges of the Covenant . And it is placed in the center of the account given of the whole , as that from whence all the grace of it doth spring , wherein all the blessings of it do consist , and whereby they are secured . Howbeit in this place it is peculiarly mentioned , as that which hath its foundation in the foregoing Promise . For this Relation which implies mutual Acquiescency in each other , could not be , nor ever had been , if the minds and hearts of them who are to be taken into it , were not changed and renewed . For neither could God approve of , and rest in his love towards them , whilest they were enemies unto him in the depravation of their natures ; nor could they find rest or satisfaction in God , whom they neither knew , nor liked , nor loved . This is the general expression of any Covenant-relation between God and men ; He will be unto them a God , and they shall be a people unto him . And it is frequently made use of with respect unto the first Covenant , which yet was disannulled . God owned the People therein for his peculiar Portion , and they avouched him to be their God alone . Nor can this be spoken of God and any People , but on the ground of an especial Covenant . It is true , God is the God of all the world , and all People are his , yea , he is a God unto them all . For as he made them , so he sustains , rules , and governeth them in all things by his Power and Providence . But with respect hereunto , God doth not freely promise that he will be a God unto any , nor can so do . For his power over all , and his rule of all things is essential and natural unto him , so as it cannot otherwise be . Wherefore as thus declared , it is a peculiar expression of an especial Covenant Relation . And the nature of it is to be expounded by the nature and properties of that Covenant which it doth respect . Two things we must therefore consider , to discover the nature of this Relation . ( 1 ) The foundation of it . ( 2 ) The mutual actings in it by vertue of this Relation . Unto the manifestation of the foundation of it , some things must be premised . 1. Upon the entrance of Sin there continued no such Covenant Relation between God and man , as that by virtue thereof , he should be their God , and they should be his people . God continued still in the full enjoyment of his Soveraignty over men , which no Sin , nor Rebellion , nor Apostasie of man could in the least impeach . And man continued under an obligation unto dependance on God , and subjection unto his will in all things . For these cannot be separated from his nature and being , until final judgment be executed , after which God rules over them only by power , without any respect unto their wills or obedience . But that especial Relation of mutual interest by virtue of the first Covenant ceased between them . 2. God would not enter into any other Covenant with sinful fallen man to be a God unto them , and to take them to be a peculiar people unto him immediately in their own persons ; nor was it consistent with his wisdom and goodness so to do . For if man was not stedfast in Gods Covenant , but brake and disannulled it when he was sinless and upright , only created with a possibility of defection , what expectations could there be that now he was fallen , and his nature wholly depraved , any new Covenant should be of use unto the glory of God , or advantage of man ? To enter into a new Covenant that must necessarily be broken unto the aggravation of the misery of man , became not the wisdom and goodness of God. If it be said , God might have so made a New Covenant immediately with man , so as to secure their future obedience , and so to have made it firm and stable ; I answer it would not have become the Divine wisdom and goodness to have dealt better with men after their Rebellion and Apostasie than before , namely on their own account . He did in our first Creation communicate unto our nature all that grace , and all those priviledges which in his wisdom he thought meet to endow it withall , and all that was necessary to make them who were partakers of it everlastingly blessed . To suppose that on its own account alone he would immediately collate more grace upon it , is to suppose him singularly well pleased with our Sin and Rebellion . This then God would not do . Wherefore 3. God provided in the first place that there should be a Mediator , a Sponsor , an Undertaker , with whom alone he would treat about a New Covenant , and so establish it . For there were in the contrivance of his grace and wisdom concerning it , many things necessary unto it that could no otherwise be enacted and accomplished . Nay there was not any one thing in all the good which he designed unto Mankind in this Covenant in a way of love , grace and mercy , that could be communicated unto them , so as that his honor and glory might be advanced thereby , without the consideration of this Mediator , and what he undertook to do . Nor could Mankind have yielded any of that obedience unto God , which he would require of them , without the interposition of this Mediator on their behalf . It was therefore with him that God firstly made this Covenant . How it was needful that this Mediator should be God and man in one person ; how he became so to undertake for us , and in our stead ; what was the especial Covenant between God and him as unto the work which he undertook personally to perform , have according unto our poor weak measure and dark apprehension of these heavenly things , been declared at large in our Exercitations on this Epistle , and yet more fully in our Discourse of the Mystery and Glory of the Person of Christ. Wherefore as unto this New Covenant , it was firstly made with Jesus Christ the Surety of it and Undertaker in it . For , 1. God neither would , nor Salvâ justitiâ , sapientiâ & honore , could treat immediately with sinful rebellious men on terms of grace for the future , until satisfaction was undertaken to be made for sins past , or such as should afterwards fall out . This was done by Christ alone , who was therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Covenant , and all the grace of it . See 2 Cor. 5. 19 , 20. Gal. 3. 13 , 14. Rom. 3. 25. 2. No Restipulation of obedience unto God could be made by man , that might be a ground of entering into a Covenant intended to be firm and stable . For whereas we had broken our first Covenant engagement with God in our best condition , we were not likely of our selves to make good a new engagement of an higher nature than the former . Who will take the word or the security of a Bankrupt for Thousands , who is known not to be worth one farthing ; especially if he have wasted a former estate in Luxury and Riot , continuing an open Slave to the same lusts ? wherefore it was absolutely necessary , that in this Covenant there should be a Surety to undertake for our answering and firm standing unto the terms of it . Without this the event of this New Covenant which God would make as a singular effect of his wisdom and grace , would neither have been glory to him , nor advantage unto us . 3. That Grace which was to be the Spring of all the blessings of this Covenant unto the glory of God , and salvation of the Church , was to be deposited in some safe hand , for the accomplishment of these ends . In the first Covenant God at once committed unto man that whole stock of grace which was necessary to enable him unto the obedience of it . And the grace of reward which he was to receive upon the performance of it , God reserved absolutely in his own hand ; yea so as that perhaps man did not fully understand what it was . But all was lost at once that was committed unto our keeping , so as that nothing at all was left to give us the least relief as unto any new endeavors . Wherefore God will now secure all the good things of this Covenant , both as to grace and glory , in a third hand , in the hand of a Mediator . Hereon the Promises are made unto him , and the fulness of grace is laid up in him , John 1. 14. Col. 1. 17. Chap. 2. 2. Eph. 3. 8. 2 Cor. 1. 21. 4. As he was the Mediator of this Covenant , God became his God , and he became the Servant of God in a peculiar manner . For he stood before God in this Covenant , as a publick Representative of all the Elect. See our Comment on Chap. 1. 5 , 8. Chap. 2. 13. God is a God unto him in all the Promises he received on the behalf of his mystical Body ; and he was his Servant in the accomplishment of them , as the pleasure of the Lord was to prosper in his hand . 5. God being in this Covenant a God and Father unto Christ , he became by vertue thereof to be our God and Father , John 20. 17. Heb. 2. 12 , 13. And we became heirs of God , joint heirs with Christ ; and his People to yield him all sincere obedience . And these things may suffice briefly , to declare the foundation of that Covenant Relation which is here expressed . Wherefore The Lord Christ God and man undertaking to be the Mediator between God and man , and a Surety on our behalf , is the spring and head of the New Covenant , which is made and established with us in him . Secondly , The nature of this Covenant-Relation is expressed on the one side and the other ; I will be unto them a God , and they shall be to me a People . 1. On the part of God it is , I will be unto them a God ; or as it is elsewhere expressed , I will be their God. And we must make a little enquiry into this unspeakable Priviledge , which Eternity only will fully unfold . 1. The person speaking is included in the Verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will be ; I Jehovah who make this Promise . And herein God proposeth unto our Faith all the glorious Properties of his Nature . I who am that I am , Jehovah , Goodness and Being itself , and the cause of all Being and Goodness to others ; infinitely wise , powerful , righteous , &c. I that am all this , and in all that I am , will be so . Here lies the eternal Spring of the infinite Treasures of the supplies of the Church here and for ever . Whatever God is in himself , whatever these Properties of his Nature extend to , in it all God hath promised to be our God. Gen. 17. 1. I am God Almighty , walk before me . Hence to give establishment and security unto our Faith , he hath in his Word revealed himself by so many names , titles , properties , and that so frequently ; it is that we may know him who is our God , what he is , and what he will be unto us . And the knowledge of him as so revealing himself , is that which secures our confidence , faith , hope , fear and trust . The Lord will be a refuge for the oppressed , a refuge in time of trouble ; and they that know thy Name , will put their trust in thee , Psal. 9. 9 , 10. 2. What he promiseth is , that he will be a God unto us . Now although this compriseth absolutely every thing that is good , yet may the notion of being a God unto any , be referred unto two general Heads . ( 1 ) An all-sufficient Preserver ; and ( 2 ) An all-sufficient Rewarder : So himself declares the meaning of this expression , Gen. 17. 1. Gen. 15. 1. I will be all this unto them that I am a God unto in the way of preservation and recompence , Heb. 11. 6. 3. The declared rule and measure of Gods actings towards us as our God , is the promises of the Covenant both of mercy , grace , pardon , holiness , perseverance , protection , success and spiritual victory in this world , and of eternal glory in the world to come . In and by all these things will he , in all that he is in himself , be a God unto those whom he takes into this Covenant . 4. It is included in this part of the Promise , that they that take him to be their God , they shall say , Thou art my God , Hos. 2. 23. and carry it towards him according unto what infinite goodness , grace , mercy , power and faithfulness do require . And we may observe , 1. As nothing less than God becoming our God could relieve , help and save us , so nothing more can be required thereunto . 2. The efficacy , security and glory of this Covenant depend originally on the nature of God , immediately and actually on the mediation of Christ. It is the Covenant that God makes with us in him as the Surety thereof . 3. It is from the engagement of the properties of the Divine Nature that this Covenant is ordered in all things and sure . Infinite wisdom hath provided it , and infinite power will make it effectual . 4. As the Grace of this Covenant is inexpressible ; so are the obligations it puts upon us unto obedience . The Relation of man unto God is expressed in these words , And they shall be unto me a People , or they shall be my People . And two things are contained herein . ( 1 ) Gods owning of them to be his in a peculiar manner , according to the tenor and promise of this Covenant , and dealing with them accordingly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 2. 5. A peculiar People . Let others take heed how they meddle with them , lest : they intrench on Gods propriety , Jer. 2. 3. ( 2 ) There is included in it that which is essentially required unto their being his People , namely , the profession of all subjection or obedience unto him , and all dependence upon him . Wherefore this also belongs unto it , namely , their avouching this God to be their God , and their free engagement unto all that obedience which in the Covenant he requireth . For although this expression . And they shall be unto me a People , seem only to denote an Act of Gods Grace , assuming of them into that Relation unto himself ; yet it includes their avouching him to be their God , and their voluntary engagement of obedience unto him as their God. When he says , Ye are my People ; they also say , Thou art my God , Hos. 2. 23. yet is it to be observed , 1. That God doth as well undertake for our being his People , as he doth for his being our God. And the Promises contained in this Verse do principally aim at that end , namely the making of us to be a People unto him . 2. Those whom God makes a Covenant withall , are his in a peculiar manner , And the profession hereof is that which the world principally maligneth in them , and ever did so from the beginning . V E R. XI . And they shall not teach every man his neighbour , and every man his brother , saying , Know the Lord : for all shall know me , from the least to the greatest . THE second general Promise declaring the nature of the New Covenant , is expressed in this Verse . And the matter of it is set down , ( 1 ) Negatively , in opposition unto what was in use and necessary under the first Covenant . ( 2. ) Positively , in what should take place in the room of it , and be enjoyed under this New Covenant , and by vertue of it . 1. In the former part we may observe the vehemency of the negation in the redoubling of the negative Particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They shall by no means do so , that shall not be the way and manner with them whom God makes this Covenant withall . And this is designed to fix our minds on the consideration of the priviledge which is enjoyed under the New Covenant , and the greatness of it . 2. The thing thus denied is Teaching , not absolutely , but as unto a certain way and manner of it . The Negation is not universal as unto Teaching , but restrained unto a certain kind of it , which was in use and necessary under the Old Covenant . And this necessity was either from Gods institution , or from practice taken up among themselves which must be inquired into . 3. The subject matter of this Teaching , or the matter to be taught , was the knowledge of God , Know the Lord. The whole knowledge of God prescribed in the Law is here intended . And this may be reduced unto two Heads . ( 1 ) The knowing of him , and the taking him thereon to be God , to be God alone which is the first command . ( 2 ) His mind and will as unto the obedience which the Law required in all the institutions and precepts thereof ; all the things which God revealed for their good , Deut. 29. 29. Revealed things belong unto us and our children , that we may do all the words of this Law. 4. The manner of the Teaching whose continuation is denied , is exemplified in a distribution into Teachers , and them that are taught ; every man his brother , and every man his neighbour . And herein ( 1 ) The universality of the Duty , every one , is expressed ; and therefore it was reciprocal . Every one was to teach , and every one was to be taught , wherein yet respect was to be had unto their several capacities . ( 2 ) The opportunity for the discharging of the Duty is also declared from the mutual Relation of the Teachers , and them that are taught ; every one his neighbour , and his brother . Secondly , The positive part of the Promise consists of two Parts . 1. The things promised , which is the knowledge of God , They shall all know me . And this is placed in opposition unto what is denied ; They shall not teach one another , saying , Know the Lord. But this opposition is not as unto the Act or Duty of Teaching , but as unto the effect , or saving knowledge itself . The principal efficient cause of our learning the knowledge of God under the New Covenant , is included in this part of the Promise . This is expressed in another Prophet and Promise , They shall be all taught of God. And the observation hereof will be of use unto us in the exposition of this Text. 2. There is added the universality of the Promise with respect unto them with whom this Covenant is made ; All of them from the least udto the greatest . A proverbial Speech , signifying the generality intended without exception , Jerem. 8. 10. Every one from the least unto the greatest , is given unto covetousness . This Text hath been looked on as attended with great difficulty and much obscurity , which Expositors generally rather conceal , than remove . For from the vehement denial of the use of that sort or kind of Teaching which was in use under the Old Testament , some have apprehended and contended that all outward stated ways of instruction under the New Testament are useless and forbidden . Hereon by some all the Ordinances of the Church , the whole Ministery and Guidance of it hath been rejected ; which is in sum , that there is no such thing as a professing Church in the world . But yet those who are thus minded , are no way able to advance their opinion , but by a direct contradiction unto this Promise in their own sense of it . For they endeavor in what they do to teach others their opinion , and that not in the way of a publick Ordinance , but every one his neighbor ; which if any thing , is here denied in an especial manner . And the truth is , that if all outward Teaching be absolutely and universally forbidden , as it would quickly fill the world with darkness and brutish ignorance , so if any one should come to the knowledge of the sense of this or any other Text of Scripture , it would be absolutely unlawful for him to communicate it unto others . For to say know the Lord , or the mind of God in this Text , either to neighbor or brother would be forbidden . And of all kinds of Teaching that by a Publick Ministery in the administration of the Ordinances of the Church , which alone is contended against from these words , seems least to be intended . For it is private , neighborly , brotherly instruction only that is expressed . Wherefore if on a Supposition of the Prohibition of such outward instruction any one shall go about to teach another , that the Publick Ordinances of the Church are not to be allowed as a means of Teaching under the New Testament , he directly falls under the Prohibition here given in his own sense , and is guilty of the violation of it . Wherefore these words must necessarily have another sense , as we shall see they have , in the exposition of them , and that plain and obvious . Howbeit some learned men have been so moved with this Objection , as to affirm , that the accomplishment of this Promise of the Covenant belongs unto Heaven , and the state of glory . For therein alone they say we shall have no more need of Teaching in any kind . But as this Exposition is directly contrary unto the design of the Apostle , as respecting the Teaching of the New Covenant , and the Testator thereof , when he intends only that of the Old , and exalts the New above it ; so there is no such difficulty in the words , as to force us to carry the interpretation of them into another world . Unto the right understanding of them sundry things are to be observed . 1. That sundry things seem in the Scripture oft-times to be denied absolutely as unto their nature and being , when indeed they are so only comparatively with respect unto somewhat else which is preferred before them . Many instances might be given hereof . I shall direct only unto one that is liable to no exception , Jerem. 7. 22 , 23. I spake not unto your fathers , nor commanded them in the day that I brought them out of the land of Egypt , concerning burnt-offerings or sacrifices ; but this thing commanded I them , saying , obey my voice , and I will be your God , and ye shall be my People , and walk in all the ways that I commanded you , that it may be well unto you . The Jews of that time preferred the Ceremonial Worship by Burnt-offerings and Sacrifices above all moral Obedience , above the great Duties of Faith , Love , Righteousness and Holiness . And not only so , but in a pretended diligent observation thereof , they countenanced themselves in an open neglect and contempt of moral Obedience ; placing all their confidence for acceptance with God in these other Duties . To take them off from this vain ruining presumption , as God by sundry other Prophets declared the utter insufficiency of these Sacrifices and Burnt-offerings by themselves to render them acceptable unto him , and then prefers moral Obedience above them ; so here he affirms , that he commanded them not . And the instance is given in that time wherein it is known that all the Ordinances of Worship by Burnt-Offerings and Sacrifices were solemnly instituted . But a comparison is made between Ceremonial Worship , and Spiritual Obedience , in respect whereof God says , he commanded not the former , namely , so as to stand in competition with the latter , or to be trusted unto in the neglect of it , wherein the evils and miscarriages reproved did consist . So our Blessed Saviour expounds this and the like passages in the Prophets , as a comparison between the lowest instances of the Ceremonial Law , such as tything of mint and cummin , with the great Duties of Love and Righteousness . These things , saith he , speaking of the latter , you ought to have done , that is principally and in the first place have attended unto , as those which the Law chiefly designed . But what then shall become of the former ? why , saith he , them also you ought not to leave undone ; in their proper place Obedience was to be yielded unto God in them also . So is it in this present case ; there was an outward teaching of every man his neighbor , and every man his brother , enjoined under the Old Testament . This the People trusted unto and rested in , without any regard unto Gods teaching by the inward circumcision of the heart . But in the New Covenant there being an express Promise of an internal effectual teaching by the Spirit of God , by writing his Law in our hearts , without which all outward Teaching is useless and ineffectual , it is here denied to be of any use . That is , it is not so absolutely , but in comparison of , and in competition with this other effectual way of teaching and instruction . Even at this day we have not a few who set these teachings in opposition unto one another , whereas in Gods institution they are subordinate . And hereon rejecting the internal efficacious Teaching of the Spirit of God , they betake themselves only unto their own endeavors , in the outward means of Teaching , wherein for the most part there are none more negligent than themselves . But so it is , that the ways of Gods grace are not suited , but always lie contrary unto the corrupt reasonings of men . Hence some reject all the outward means of Teaching by the Ordinances of the Gospel , under a pretence that the inward Teaching of the Spirit of God is all that is needful or useful in this kind . Others on the other hand adhere only unto the outward means of instruction , despising what is affirmed concerning the inward teaching of the Spirit of God , as a meer imagination . And both sorts run into these pernicious mistakes , by opposing those things which God hath made subordinate . 2. The Teaching intended whose continuance is here denied , is that which was then in use in the Church ; or rather was to be so when the New Covenant state was solemnly to be introduced . And this was twofold , ( 1 ) That which was instituted by God himself ; And ( 2 ) that which the People had superadded in the way of Practice . The first of these is , as in other places , so particularly expressed , Deut. 6. 6 , 7 , 8 , 9. And these words which I command thee this day shall be in thine heart . And thou shalt teach them diligently unto thy children , and shalt talk of them when thou sittest in thy house , and when thou walkest by the way , and when thou liest down , and when thou risest up . And thou shalt bind them for a sign on thine hand , and they shall be as frontlets between thine eyes . And thou shalt write them on the posts of thy house , and on thy gate . Add hereunto the institution of Fringes for a memorial of the Commandments , which was one way of saying , Know the Lord , Numb . 15. 38 , 39. Two things may be considered in these Institutions . ( 1 ) What is natural and moral , included in the common mutual Duties of men one towards another . For of this nature is that of seeking the good of others , by instructing them in the knowledge of God , wherein their chiefest happiness doth consist . ( 2 ) That which is Ceremonial , as to the manner of this Duty , is described in sundry instances , as those of Frontlets and Fringes , writing on Posts and Doors . The first of these is to abide for ever . No Promise of the Gospel doth evacuate any Precept of the Law of Nature ; such as that of seeking the good of others , and that their chiefest good by means and ways proper thereunto , is . But as unto the later , which the Jews did principally attend unto and rely upon , it is by this Promise , or the New Covenant , quite taken away . 2. As unto the Practice of the Church of the Jews in these Institutions , it is not to be expressed what extremities they ran into . It is probable that about the time spoken of in this Promise , which is that of the Babylonian Captivity , they began that intricate , perplexed way of Teaching , which afterwards they were wholly addicted unto . For all of them who pretended to be serious , gave up themselves unto the teaching and learning of the Law. But herewithall they mixed so many vain Curiosities and Traditions of their own , that the whole of their endeavor was disapproved of God. Hence in the very entrance of their Practice of this way of teaching , he threatens to destroy all them that attended unto it , Mal. 2. 12. The Lord will cut off the Master and the Scholar out of the Tabernacles of Jacob. It is true , we have not any Monuments or Records of their teaching all that time , neither what they taught , nor how : But we may reasonably suppose , it was of the same kind with what flourished afterwards in their famous Schools derived from these first Inventers . And of such reputation were those Schools among them , that none was esteemed a wise man , or to have any understanding of the Law who was not brought up in them . The first Record we have of the manner of their teaching , or what course they took therein , is in the Mishna . This is their interpretation of the Law , or their sayings one to another , Know the Lord. And he that shall seriously consider but one Section or Chapter in that whole Book , will quickly discern of what kind and nature their Teaching was . For such an operous , laborious , curious , fruitless work , there is not another instance to be given of in the whole world . There is not any one Head , Doctrine or Precept of the Law , suppose it be of the Sabbath , of Sacrifices , or Offerings , but they have filled it with so many needless , foolish , curious , superstitious Questions and Determinations , as that it is almost impossible that any man in the whole course of his life should understand them , or guide his course according unto them . These were the Burdens that the Pharisees bound for the shoulders of their Disciples , until they were utterly weary and fainted under them . And this kind of Teaching had possessed the whole Church then , when the New Covenant was solemnly to be introduced , no other being in use . And this is absolutely intended in this Promise , as that which was utterly to cease . For God would take away the Law , which in itself was a burden , as the Apostles speak , which neither they nor their fathers were able to bear . And the weight of that Burden was unspeakably increased by the expositions and additions whereof this teaching consisted . Wherefore the removal of it is here proposed in the way of a Promise , evidencing it to be a matter of grace and kindness unto the Church . But the removal of teaching in general , is always mentioned as a threatning and punishment . Wherefore the denial of the continuation of this Teaching may be considered two wayes . ( 1 ) As it was external in opposition unto and comparison of the effectual internal Teaching by the grace of the New Covenant ; so it is laid aside , not absolutely , but comparatively , and as it was solitary . ( 2 ) It may be considered in the manner of it , with especial respect unto the Ceremonial Law , as it consisted in the observance of sundry Rites and Ceremonies . And in this sense it was utterly to cease ; above all with respect unto the additions which men had made unto the Ceremonial Institutions wherein it did consist ; Such was their Teaching by writing parts of the Law on their Fringes , Frontlets , and Doors of their Houses ; especially as these things were enlarged , and Precepts concerning them multiplied in the practice of the Jewish Church . It is promised concerning these things , that they shall be absolutely removed as useless , burdensom , and inconsistent with the spiritual Teaching of the New Covenant . But as unto that kind of instruction , whether by publick , stated preaching of the Word , or that which is more private and occasional , which is subservient unto the promised Teaching of the Spirit of God , and which he will and doth make use of in and for the communication of the knowledge itself here promised , there is nothing intimated that is derogatory unto its use , continuance or necessity . A Supposition thereof would overthrow the whole Ministery of Jesus Christ himself , and of his Apostles , as well as the ordinary Ministery of the Church . And these things are spoken in exposition of this place , taken from the meaning and intention of the word Teaching , or the Duty itself , whose continuance and farther use is denied . But yet , it may be , more clear light into the mind of the Holy Spirit may be attained , from a due consideration of what it is that is so to be taught . And this is , know the Lord. Concerning which , two things may be observed . 1. That there was a knowledge of God under the Old Testament , so revealed as that it was hidden under Types , wrapt up in Vails , expressed only in Parables and Dark-sayings . For it was the mind of God , that as unto the clear perception and revelation of it , it should lie hid , until the Son came from his bosom to declare him ; to make his name known , and to bring life and immortality to light ; yea , some things belonging hereunto , though virtually revealed , yet were so compassed with darkness in the manner of their Revelation , as that the Angels themselves did not clearly and distinctly look into them . But that there were some such great and excellent things concerning God and his Will laid up in the Revelation of Moses and the Prophets , with their Institutions of Worship , they did understand . But the best and wisest of them knew also , that notwithstanding their best and utmost enquiry ; they could not comprehend the time , nature and state of the things so revealed . For it was revealed unto them , that not unto themselves , but unto us they did minister in their Revelation of those things , 1 Pet. 1. 12. And as our Apostle informs us , Moses in his Ministery and Institutions , gave testimony unto the things which were to be spoken ( that is clearly ) afterwards , Chap. 3. 5. This secret hidden knowledge of God principally concerned the Incarnation of Christ , his mediation and suffering for Sin , with the Call of the Gentiles thereon . These and such like Mysteries of the Gospel they could never attain the comprehension of . But yet they stirred up each other diligently to enquire into them as to what they were capable of attaining , saying one to another , Know the Lord. But it was little that they could attain unto , God having provided some better things for us , that they without us should not be made perfect . And when that Church ceased to make this the principal part of their Religion , namely , a diligent enquiry into the hidden knowledge of God , in and by the promised Seed , with a believing desire and expectation of its full manifestation , contenting themselves with the letter of the Word , looking on types and shadows as things present and substances , they not only lost the glory of their Profession , but were hardened into an unbelief of the things signified unto them in their real exhibition . Now this kind of teaching by mutual encouragement to look into the vailed things of the Mystery of God in Christ , is now to cease at the solemn Introduction of the New Covenant , as being rendered useless by the full , clear revelation and manifestation of them made in the Gospel . They shall no more , that is , they shall need no more , to teach , so to teach this knowledge of God , for it shall be made plain to the understanding of all Believers . And this is that which I judge to be principally intended by the Holy Ghost in this part of the Promise , as that which the positive part of it doth so directly answer unto . 2. The knowledge of the Lord may be here taken not objectively and doctrinally , but subjectively , for the renovation of the mind in the saving knowledge of God. And this neither is , nor can be communicated unto any by external teaching alone , in respect whereunto it may be said comparatively to be laid aside , as was intimated before . We have , I hope , sufficiently freed the words from the difficulties that seem to attend them , so as that we shall not need to refer the accomplishment of this promise unto Heaven with many ancient and modern Expositors ; nor yet with others , to restrain it unto the first Converts in Christianity , who were miraculously illuminated ; much less so to interpret them , as to exclude the Ministery of the Church in teaching , or any other effectual way thereof . Somewhat may be observed of the particular expressions used in them . 1. There is in the original Promise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amplius , no more . This is omitted by the Apostle , yet so , as that it is plainly included in what he expresseth . For the word denotes the time and season which was limited unto that kind of teaching which was to cease . This season being to expire at the publication of the Gospel , the Apostle affirms absolutely then they shall not teach , what the Prophet before declared with the limited season now expired , they shall do so no more . 2. The Prophet expresseth the Subject spoken of indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A man his neighbour , a man his brother ; that is any man ; the Apostle by the universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every man , which is also reducible unto any one ; every one that is or may be called to this work , or hath occasion or opportunity for it . For of this teaching the Rule is Ability and Opportunity . He that can do it , and hath an opportunity for it . 3. That which they taught , or intended in that expression , Know the Lord , is the same with what is promised in the latter part of the Verse , where it must be spoken unto . Some things according to our method and design may be observed from the exposition of these words . 1. The instructive Ministry of the Old Testament , as it was such only , and with respect unto the carnal Rites thereof , was a Ministery of the Letter , and not of the Spirit , which did not really effect in the hearts of men the things which it taught . The spiritual benefit which was obtained under it , proceeded from the promise , and not from the efficacy of the Law , or the Covenant made at Sinai . For as such , as it was legal and carnal , and had respect only unto outward things , it is here laid aside . 2. There is a Duty incumbent on every man to instruct others according to his ability and opportunity , in the knowledge of God ; the Law whereof being natural and eternal , is always obligatory on all sorts of persons . This is not here either prohibited or superseded , but only it is foretold , that as unto a certain manner of the performance of it , that it should cease . That it generally ceaseth now in the world , is no effect of the promise of God , but a cursed fruit of the unbelief and wickedness of men . The highest degree in Religion which men now aim at , is but to attend unto and learn by the publick teaching of the Ministery . And alas how few are there who do it conscientiously unto the glory of God , and the spiritual benefit of their own Souls ! The whole business of teaching and learning the knowledge of God , is generally turned into a formal spending , if not mispence of so much time . But as for the teaching of others according unto ability and opportunity , to endeavor for abilities , or to seek for opportunities thereof , it is not only for the most part neglected , but despised . How few are there who take any care to instruct their own Children and Servants ! but to carry this Duty farther according unto opportunities of instructing others , is a thing that would be looked on almost as madness in the days wherein we live . We have far more that mutually teach one another Sin , Folly , yea Villany of all sorts , than the knowledge of God , and the duty we owe unto him . This is not what God here promiseth in a way of grace , but what he hath given up careless , unbelieving Professors of the Gospel unto , in a way of vengeance . 3. It is the Spirit of Grace alone as promised in the New Covenant , which frees the Church from a laborious , but ineffectual way of teaching . Such was that in use among the Jews of old ; and it is well if somewhat not much unlike it , do not prevail among many at this day . Whoever he be who in all his teaching doth not take his encouragement from the internal , effectual teaching of God under the Covenant of Grace , and bends not all his endeavors to be subservient thereunto , hath but an Old Testament Ministery , which ceaseth as unto any divine approbation . 4. There was an hidden treasure of Divine wisdom , of the knowledge of God laid up in the mystical Revelations and Institutions of the Old Testament , which the people were not then able to look into , nor to comprehend . The confirmation and explanation of this truth , is the principal design of the Apostle in this whole Epistle . This knowledge those among them that feared God , and believed the Promises , stirred up themselves and one another , to look after and to enquire into , saying unto one another , Know the Lord ; howbeit their attainments were but small , in comparison of what is contained in the ensuing Promise . 5. The whole knowledge of God in Christ is both plainly revealed and savingly communicated by virtue of the New Covenant unto them who do believe , as the next words declare . The positive part of the Promise remaineth unto consideration . And two things must be enquired into , ( 1 ) Unto whom it is made . ( 2 ) What is the subject matter of it . 1. Those unto whom it is made , are so expressed in the Prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The expression of them absolutely , and then by a distribution is emphatical . The former the Apostle renders in the plural number , as the words are in the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the terms of the distribution he rendereth in the singular number , which encreaseth the Emphasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Proposition is universal , as to the modification of the Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all ; but in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of them , it is restrained unto those alone with whom this Covenant is made . The distribution of them is made in a Proverbial Speech , from the least to the greatest , used in a peculiar manner by this Prophet , Chap. 6. 13. Chap. 8. 10. Chap. 31. 32. Chap. 42. 1. Chap. 44. 12. It is only once more used in the Old Testament , and not elsewhere , Jon. 3. 5. And it may denote either the universality , or the generality of them that are spoken of , so as none be particularly excluded or excepted , though all absolutely be not intended . Besides , several sorts and degrees of persons are intended . So there ever were , and ever will be naturally , politically and spiritually in the Church of God. None of them upon the account of their difference from others on the one hand , or the other , be they the least , or the greatest , are excepted or excluded from the grace of this Promise . And this may be the sense of the words , if only the external administration of the grace of the New Covenant be intended . None are excluded from the tender of it , or from the outward means of the communication of it in the full , plain revelation of the knowledge of God. But whereas it is the internal , effectual Grace of the Covenant , and not only the means , but the infallible event thereon , not only that they shall be all taught to know , but that they shall , all actually know the Lord , all individuals are intended ; that is that whole Church , all whose Children are to be taught of God , and so to learn as to come unto him by saving Faith in Christ. So doth this part of the Promise hold proportion with the other , of writing the Law in the hearts of the Covenanters . As unto all these it is promised absolutely , that they shall know the Lord. But yet among them there are many distinctions and degrees of persons , as they are variously differenced by internal and external circumstances . There are some that are greatest , and some that are least , and various intermediate degrees between them . So it hath been , and so it ever must be , whilest the natural , acquired and spiritual abilities of men have great variety of degrees among them ; and whilest mens outward advantages and opportunities do also differ . Whereas therefore it is promised that they shall all of them know the Lord , it is not implied that they shall all do so equally , or have the same degree of spiritual wisdom and understanding . There is a measure of saving knowledge due unto , provided for all in the Covenant of Grace , such as is necessary unto the participation of all other blessings and priviledges of it . But in the degrees hereof , some may and do very much excell others . And we may observe , 1. There are and ever were different degrees of persons in the Church , as unto the saving knowledge of God. Hence is that distribution of them into Fathers , Young men and Children , 1 John 2. 13 , 14. All have not one measure , all arrive not to the same stature ; but yet as to the ends of the Covenant , and the duties required of them in their walk before God , they that have most have nothing over , nothing to spare ; and they that have least , shall have no lack . Every ones duty it is to be content with what he receives , and to improve it unto the uttermost . 2. Where there is not some degree of saving knowledge , there no interest in the New Covenant can be pretended . Secondly , The thing promised , is the knowledge of God. They shall all know me . No duty is more frequently commanded than this is , nor any grace more frequently promised . See Deut. 30. 6. Jer. 24. 7. Ezek. 11. 19. Chap. 36. 26 , 27. For it is the foundation of all other duties of obedience , and of all communion with God in them . All graces as unto their exercise , as Faith , Love and Hope are founded therein . And the woful want of it which is visible in the world , is an evidence how little there is of true Evangelical Obedience among the generality of them that are called Christians . And two things may be considered in this Promise . ( 1 ) The object , or what is to be known . ( 2 ) The knowledge itself , of what kind and nature it is . The first is God himself ; They shall know me , saith the Lord. And it is so not absolutely , but as unto some especial Revelation of himself . For there is a knowledge of God , as God , by the light of nature . This is not here intended , nor is it the subject of any gracious promise , but is common unto all men . There was moreover a knowledge of God by Revelation under the Old Covenant , but attended with grear obscurity in sundry things of the highest importance . Wherefore there is something farther intended , as is evident from the Antithesis between the two states herein declared . In brief , it is the knowledge of him as revealed in Jesus Christ under the New Testament . To shew what is contained herein doctrinally , were to go over the principal Articles of our Faith , as declared in the Gospel . The sum is , to know the Lord , is to know God as he is in Christ personally , as he will be unto us in Christ graciously , what he requires of us and accepts in us through the Beloved . In all these things , notwithstanding all their teachings and diligence therein , the Church was greatly in the dark under the Old Testament . But they are all of them more clearly revealed in the Gospel . 2. The knowledge of these things , is that which is promised . For notwithstanding the clear revelation of them , we abide in our selves unable to discern them , and receive them . For such a spiritual knowledge is intended , as whereby the mind is renewed , being accompanied with Faith and Love in the heart . This is that knowledge which is promised in the New Covenant , and which shall be wrought in all them who are interested therein . And we may observe , 1. The full and clear declaration of God as he is to be known of us in this life , is a priviledge reserved for and belonging unto the days of the New Testament . Before it was not made , and more than is now made , is not to be expected in this world . And the reason hereof is , because it was made by Christ. See the Exposition on Chap. 1. v. 1 , 2. 2. To know God as he is revealed in Christ , is the highest priviledge whereof in this life we can be made partakers . For this is life eternal , that we may know the Father the onely true God , and Jesus Christ whom he hath sent , John 17. 3. 3. Persons destitute of this saving knowledge , are utter strangers unto the Covenant of Grace . For this is a principal promise and effect of it , wherever it doth take place . VER . XII . For I will be merciful to their unrighteousness , and their sins and their iniquities will I remember no more . THis is the great fundamental Promise and Grace of the New Covenant . For though it be last expressed , yet in order of nature it precedeth the other mercies and priviledges mentioned , and is the foundation of the collation or communication of them unto us . This the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby the Apostle rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet , doth demonstrate . What I have spoken , faith the Lord , shall be accomplished , For I will be merciful , &c. without which there could be no participation of the other things mentioned . Wherefore not only an addition of new grace and mercy is expressed in these words , but a reason also is rendered why or on what grounds he would bestow on them those other mercies . The House of Israel and Judah with whom this Covenant was made in the first place , and who are spoken of as Representatives of all others who are taken into it , and who thereon become the Israel of God , were such as had broken and disannulled Gods former Covenant by their disobedience ; which my Covenant they brake . Nor is there any mention of any other qualification , whereby they should be prepared for , or disposed unto an entrance into this New Covenant , Wherefore the first thing in order of nature that is to be done unto this end , is the free pardon of sin . Without a supposition hereof , no other mercy can they be made partakers of . For whilest they continue under the guilt of sin , they are also under the curse . Wherefore a reason is here rendred , and that the onely reason , why God will give unto them the other blessings mentioned , For I will be merciful . Free and sovereign , undeserved grace in the pardon of sin , is the original spring and foundation of all Covenant mercies and blessings . Hereby and hereby alone is the glory of God , and the safety of the Church provided for . And those who like not Gods Covenant on those terms , as none do by nature , will eternally fall short of the grace of it . Hereby all glorying , and all boasting in our selves is excluded , which was that which God aimed at in the contrivance and establishment of this Covenant , Rom. 3. 27. 1 Cor. 1. 29 , 30 , 31. For this could not be , if the fundamental grace of it did depend on any condition or qualification in our selves . If we let go the free pardon of sin without respect unto any thing in those that receive it , we renounce the Gospel . Pardon of sin is not merited by antecedent duties , but is the strongest obligation unto future duties . He that will not receive pardon , unless he can one way or other deserve it , or make himself meet for it ; or pretends to have received it , and finds not himself obliged unto universal obedience by it , neither is nor shall be partaker of it . In the Promise itself we may consider , ( 1 ) Who it is made unto . ( 2 ) What it is that is promised . The first is expressed in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their , three times repeated . All those absolutely , and only those with whom God makes this Covenant , are intended . Those whose sins are not pardoned , do in no sense partake of this Covenant , it is not made with them . For this is the Covenant that God makes with them , that he will be merciful unto their sins , that is unto them in the pardon of them . Some speak of an universal conditional Covenant made with all Mankind . If there be any such thing , it is not that here intended . For they are all actually pardoned with whom this Covenant is made . And the indefinite declaration of the nature and terms of the Covenant , is not the making of a Covenant with any . And what should be the condition of this grace here promised of the pardon of sin ? It is , say they , that men repent and believe , and turn to God , and yield obedience unto the Gospel . If so , then men must do all these things , before they receive the remission of sins : yes . Then must they do them whilest they are under the Law , and the curse of it , for so are all men whose sins are not pardoned . This is to make obedience unto the Law , and that to be performed by men whilest under the curse of it , to be the condition of Gospel-mercy , which is to overthrow both the Law and Gospel . But then on the other hand it will follow , they say , that men are pardoned before they do believe , which is expresly contrary unto the Scripture . And ( 1 ) The communication and donation of faith unto us , is an effect of the same grace whereby our sins are pardoned , and they are both bestowed on us by virtue of the same Covenant . ( 2 ) The application of pardoning mercy unto our souls , is in order of nature consequent unto believing , but in time they go together . ( 3 ) Faith is not required unto the procuring of the pardon of our sins , but unto the receiving of it . That they may receive the remission of sins . But that which we shall observe from hence is , That The New Covenant is made with them alone , who effectually and eventually are made partakers of the grace of it . This is my Covenant that I will make with them , I will be merciful unto their unrighteousness , &c. Those with whom the Old Covenant was made , were all of them actual Partakers of the benefits of it ; and if they are not so with whom the New is made , it comes short of the Old in efficacy , and may be utterly frustrate . Neither doth the indefinite Proposal of the terms of the Covenant prove that the Covenant is made with them , or any who enjoy not the benefits of it . Indeed this is the excellency of this Covenant , and so it is here declared , that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made ; whoever it is made withall , his sins are pardoned . Secondly , The subject matter of this Promise , is the pardon of sin . And that which we have to consider for the exposition of the words , is ( 1 ) What is meant by sins . ( 2 ) What by the pardon of them . ( 3 ) What is the reason of the peculiar expression in this place . Sin is spoken of with respect unto its guilt especially , so is it the object of mercy and grace . Guilt is the desert of punishment , or the obligation of the sinner unto punishment , by and according unto the sentence of the Law. Pardon is the dissolution of that obligation . Sin is here expressed by three terms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unrighteousness , sin and transgression , as we render the words . In the Prophet there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting . But they are elsewhere all three used , where mention is made of the pardon of sin , or the causes of it . As ( 1 ) in the declaration of the Name of God with respect thereunto , Exod. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning iniquity , transgression and sin . ( 2 ) In the confession of sin for the removal of it , by the expiatory Sacrifice , Lev. 16. 21. Aaron shall confess over him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their iniquities , all their transgressions , in all their sins . ( 3 ) In the expression of the forgiveness of sin in justification , Psal. 32. 1 , 2. Wherefore the Apostle might justly make up the expression and general enumeration of sins here defective in the Prophet , seeing it is elsewhere so constantly used to the same purpose , and on the like occasion . Nor are those terms needlesly multiplied , but sundry things we are taught thereby . As ( 1 ) That those whom God graciously takes into Covenant , are many of them antecedently obnoxious unto all sorts of sins . ( 2 ) That in the grace of the Covenant there is mercy provided for the pardon of them all , even of them from which they could not be justified by the Law of Moses , Acts 13. 42. And that ( 3 ) Therefore none should be discouraged from resting on the faithfulness of God in this Covenant , who are invited unto a compliance therewith . But there is yet more intended in the use of these words . For they do distinctly express all those respects of sin in general , by which the Conscience of a sinner is affected , burdened and terrified ; as also whereon the equity of the curse and punishment for sin doth depend . The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unrighteousness . This is usually taken for sins against the second Table , or the transgression of that rule of righteousness amongst men , which is given by the Moral Law. But here , as in many other places , it expresseth a general affection of sin with respect unto God. A thing unequal and unrighteous it is , that man should sin against God his Sovereign Ruler and Benefactor . As God is the Supreme Lord and Governor of all , as he is our onely Benefactor and Rewarder , as all his laws and ways towards us are just and equal , the first notion of Righteousness in us is the rendering unto God what is due unto him , that is , universal Obedience unto all his Commands . Righteousness towards man is but a branch springing from this root ; and where this is not , there is no Righteousness amongst men whatever is pretended . If we give not unto God the things that are Gods , it will not avail us to give unto Caesar the things that are Caesars , nor unto other men what is their own . And this is the first consideration of sin , that renders the sinner obnoxious unto punishment , and manifests the equity of the sanction of the Law. It is an unrighteous thing . Herewith the Conscience of the sinner is affected , if he be convinced of sin in a due manner . The original perfection of his nature consisted in this Righteousness towards God , by rendering his due unto him in a way of obedience . This is overthrown by sin , which is therefore both shameful and ruinous , which distresseth the Conscience when awaken'd by Conviction . The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is properly a missing of , an erring from that end and scope which it is our duty to aim at . There is a certain end for which we were made , and a certain rule proper unto us whereby we may attain it . And this end being our onely blessedness , it is our interest , as it was in the principles of our natures , to be always in a tendency towards it . This is the glory of God , and our eternal salvation in the enjoyment of him . Thereunto the Law of God is a perfect Guide . To sin therefore , is to forsake that Rule , and to forgo therein our aim at that end . It is to place self and the world as our end , in the place of God and his glory , and to take the imaginations of our hearts for our Rule . Wherefore the perverse folly that is in sin , in wandering away from the chiefest good as our end , and the best guide as our rule , embracing the greatest evils in their stead , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendering punishment righteous , and filling the sinner with shame and fear . 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We have no one word in our language properly to express the sense hereof , nor is there so in the Latine . We render it Transgression of the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lawless person ; whom the Hebrews call a Son of Belial , one who owns no yoke nor rule . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a voluntary unconformity unto the Law. Herein the formal nature of sin consists , as the Apostle tells us , 1 Joh. 3. 4. And this is that which in the first place passeth on the Conscience of a sinner . Wherefore as all sorts of particular sins are included in these multiplied names of sin ; so the general nature of sin in all its causes and respects , terrifying the sinner , and manifesting the righteousness of the Curse of the Law , are declared and represented by them . And we may learn , 1. That the aggravations of Sin are great and many , which the Consciences of convinced Sinners ought to have regard unto . 2. There is grace and mercy in the New Covenant provided for all sorts of sins , and all aggravations of them , if they be received in a due manner . 3. Aggravations of Sin do glorifie grace in pardon . Therefore doth God here so express them , that he may declare the glory of his grace in their remission . 4. We cannot understand aright the glory and excellency of pardoning mercy , unless we are convinced of the greatness and vileness of our sins in all their aggravations . Secondly , That which is promised with respect unto these sins , is two ways expressed , ( 1 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will be merciful . ( 2 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will remember no more . It is pardon of sin that is intended in both these expressions ; the one respecting the cause of it , the other its perfection and assurance . And two things are considerable in the pardon of sin . ( 1 ) A respect unto the Mediator of the Covenant , and the propitiation for sin made by him . Without this , there can be no remission , nor is any promised . ( 2 ) The dissolution of the obligation of the Law binding over the guilty sinner unto punishment . These are the essential parts of Evangelical Pardon , and respect is had in these words unto them both . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate merciful , is propitious , gracious through a propitiation . But the Lord Christ is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or propitiation under the New Testament , Rom. 3. 25. 1 John 2. 2. And he died , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to propitiate God for sin ; to render him propitious unto sinners , Heb. 2. 17. in him alone God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merciful unto our sins . 2. The Law with the sanction of it was the means appointed of God to bring sin unto a judicial remembrance and tryal . Wherefore the dissolution of the obligation of the Law unto punishment , which is an Act of God the Supreme Rector and Judge of all , belongeth unto the pardon of sin . This is variously expressed in the Scripture , here by remembring sin no more . The Assertion whereof is fortified by a double Negative : Sin shall never be called legally to remembrance . But the whole Doctrine of the Pardon of Sin , I have so largely handled in the Exposition of Psalm 130. that I must not here again reassume the same Argument . VER . XIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . HAving in the foregoing Verses proved in general the insufficiency of the Old Covenant , the necessity of the New , the difference between the one and the other , with the preference of the later above the former , in all confirming the excellency of the Priesthood of Christ , above that of Aaron : In this last Verse of the Chapter he maketh an especial inference from one word in the Prophetical Testimony , wherein the main truth which he endeavoured to confirm with respect unto these Hebrews , was asserted . It was their persuasion , that of what sort soever this promised Covenant should be , yet the former was still to continue in force obliging the Church unto all the Institutions of Worship thereunto appertaining . Hereon depended the main Controversie that the Apostle had with them : For he knew that this persuasion was destructive to the Faith of the Gospel , and would , if pertinaciously adhered unto , prove ruinous unto their own Souls . Wherefore the contrary hereunto , or the total cessation of the first Covenant he presseth on them , with all sorts of Arguments , as from the nature , use and end of it , from its insufficiency to consecrate or make perfect the state of the Church ; from the various Prefigurations , and certain Predictions of the introduction of another Covenant , Priesthood and Ordinances of Worship which were better than those that belonged unto it , and inconsistent with them , with many other cogent evidences to the same purpose . Here he fixeth on a new argument in particular , to prove the necessity and certainty of its abolition ; and hereby , according unto his wonted manner , he makes a transition unto his following discourses , wherein he proves the same truth from the distinct consideration of the use and end of the Institutions , Ordinances and Sacrifices belonging unto that Covenant . This he pursues unto the 24 ver . of the Tenth Chapter , and so returns unto the paraenetical part of the Epistle , making due applications of what he had now fully evinced . In that he saith a new [ Covenant ] he hath made the first old . Now that which decayeth and waxeth old , is ready to vanish away . A double Argument the Apostle here maketh use of . ( 1 ) From a special word or testimony . ( 2 ) From a general Maxim of truth in all kinds . In the former we may consider , ( 1 ) The Testimony he makes use of . ( 2 ) The Inference unto his own purpose which he makes from it . 1. The first consisteth in the Adjunct of this other promised Covenant . It is by God himself called New ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that , or whereas it is said a New , or in that he calleth it , nameth it , a New. So it is expresly in the Prophet , Behold I will make a new Covenant . Thus every word of the Holy Ghost , though but occasional unto the principal Subject spoken of , is a sufficient evidence of what may be deduced from it . And by this kind of arguing are we taught , that the Word of God is full of holy mysteries , if with humility and under the conduct of his holy Spirit , we do , as we ought , diligently enquire into them . This therefore he layeth down as the foundation of his present Argument ; That God himself doth not call this promised Covenant another Covenant , or a second ; nor only declare the excellency of it ; but signally calls it a New Covenant . 2. That which he infers from hence , is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath made the first Old. The force of the Argument doth not lie in this , that he calleth the second New ; but that he would not have done so , had not he made the first Old. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active signification , and denotes an authoritative act of God upon the Old Covenant , whereof the calling the other New was a Sign and evidence . He would not have done so , but that he had made the other Old : For with respect thereunto this is called New. But yet it was the designation of the New Covenant , that was the foundation of making the other Old. The word respecting the time past , we must enquire what time it doth refer unto . And this must be either the time of the prediction and promise of the New Covenant , or the time of its introduction and establishment . And it is the first season that is intended . For the introductin of the New Covenant did actually take away and abolish the Old , making it to disappear : But the act of God here intended , is only his making it Old in order thereunto . And he did this upon and by the giving of this Promise , and afterwards by various acts , and in various degrees . 1. He did it by calling the Faith of the Church from resting in it , through the expectation of the bringing in of a better in the room of it . This brought it under a decay in their minds , and gave it an undervaluation unto what it had before . They were now assured , that something much better would in due time be introduced . Hence although they abode in the observation of the Duties and Worship it required , it being the Will of God that so they should do , yet this expectation of and longing after the better Covenant now promised , made it decay in their minds and affections . So did God make it Old. 2. He did it by a plain declaration of its infirmity , weakness and insufficiency for the great ends of a perfect Covenant between God and the Church . Many things unto this purpose might have been collected out of the nature of its institutions and promises , from the first giving of it , as is done by our Apostle in his present discourses . But these things were not clearly understood by any in those days ; and as to the most , the vail was on them that they could not see at all unto the end of the things that were to be done away . But now when God himself comes positively to declare by that Prophet , that it was so weak and insufficient , and that therefore he would make another , a better with them ; this made it Old , or declared it to be in a tendency unto a dissolution . 3. From the giving of this Promise , God did variously by his Providence break in upon and weaken its administration , which by its decaying age was more and more manifested . For , 1. Immediately after the giving of this Promise , the Babylonian Captivity gave a total intercision and interruption unto the whole administration of it for seventy years . This , having never before fallen out from the making of it on Mount Sinai , was an evident token of its approaching period , and that God would have the Church to live without it . 2. Upon the return of the People from their Captivity , neither the Temple , nor the Worship of it , nor any of the administrations of the Covenant , nor the Priesthood , were ever restored unto their pristine beauty and glory . And whereas the People in general were much distressed at the apprehension of its decay , God comforts them not with any intimation that things under that Covenant should ever be brought into a better condition , but only with an expectation of his coming amongst them , who would put an utter end unto all the administrations of it , Hag. 2. 6 , 7 , 8 , 9. And from that time forwards it were easie to trace the whole process of it , and to manifest how it continually declined towards the end . Thus did God make it Old , by variously disposing of it unto its end ; and to give an evidence thereof , called the other Covenant which he would make , a New One. And it did not decay of it self . For no institution of God will ever wax old of it self ; will ever decay , grow infirm , nor perish , unless it be disannulled by God himself . Length of time will not consume Divine Institutions , nor can the sins of Men abate their force . He only that sets them up , can take them down . And this is the first Argument of the Apostle , taken from this testimony , to prove that the first Covenant was to be abolished . But whereas it may be questioned , whether it directly follows or no , that it must be taken away because it is made old , he confirms the truth of his Inference from a general maxim , which hath the nature of a new argument also . Now , saith he , that which decayeth and waxeth old , is ready to vanish away . Old is significative of that which is to have an end , and which draws towards its end . Every thing that can wax old hath an end ; and that which doth so , draws towards that end . So the Psalmist affirming that the Heavens themselves shall perish , adds as a proof thereof , they shall wax old as a garment ; and then none can doubt but they must have an end , as unto their substance or their use . There is in the words , 1. The Notation of the Subject , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that , or that whatever it be . The general Rule gives evidence unto the former inference , whatever it be that waxeth old . 2. The description of it in a double expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are generally supposed to be synonyma , and to be used for emphasis onely . We express the first by decay , that which decayeth , to avoid the repetition of the same word , we having no other to express waxing old , or made old by . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not properly that which decayeth , it is that which hath the effect passively of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is made old ; and it properly respecteth things . Things are so said to be made old , not persons . But the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , respects persons , not things . Men and not Inanimate things are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore although the Apostle might have used a Pleonasm to give Emphasis unto his assertion , and to aver the certainty of the end of the Old Covenant ; yet nothing hinders but that we may think that he had respect unto the things and persons that belonged unto its administration . That which is affirmed of this subject of the Proposition , is , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , near unto a disappearance , that is an abolition , and taking out of the way . The Proposition is universal , and holds absolutely in all things , as is evident in the light of nature . Whatever brings things unto a decay and age , will bring them unto an end ; for decay and age are the expressions of a tendency unto an end . Let an Angel live never so long , he waxeth not old , because he cannot dye . Waxing old is absolutely opposed unto an eternal duration , Psal. 102. 26 , 27. It being the removal of the Old Covenant and all its administrations that is respected , it may be inquired why the Apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a disapappearance or vanishing out of sight . And respect may be had herein , ( 1 ) To the glorious outward appearance of the administrations of it . This was that which greatly captivated the minds and affections of those Hebrews unto it . They were carnal themselves , and these things , the Fabrick of the Temple , the Ornaments of the Priests , the Order of their Worship had a glory in them , which they could behold with their carnal eyes , and cleave unto with their carnal affections . The ministration of the letter was glorious . All this glory , saith the Apostle , shall shortly disappear , shall vanish out of your sight , according to the Prediction of our Lord Jesus Christ , Mat. 24. ( 2 ) To the gradual removal of it . It departed as a thing will by its removal out of our sight . We by little and little lose the prospect of it until it utterly disappear . How it was made so to disappear , at what time , in what degrees , by what Acts of Divine Authority , must be spoken unto distinctly elsewhere . All the glorious institutions of the Law were at best but as Stars in the Firmament of the Church , and therefore were all to disappear at the rising of the Sun of righteousness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . AN EXPOSITION OF THE Ninth Chapter OF THE EPISTLE TO THE HEBREWS . CHAP. IX . THE general Design of the Apostle in these Discourses , is to manifest and prove that the Old Covenant made with the Church at Sinai , with all the Ordinances of Worship and Priviledges thereunto belonging , was taken away , or ceased to be of any force in the Church . Hereon did a total Alteration of the whole present Church state of the Hebrews depend ; which , it is easy to think how difficult it was with them , to forego . For they both looked on it to be of Gods own appointment , as it was , and expected all their happiness by a strict adherence unto it . Wherefore that they might with the more readiness embrace the Truth , he not only declares that de facto that Covenant was ceased , but evinceth by all sorts of Reasons that it was necessary that so it should do ; and that unspeakable Advantages did accrue unto the Church thereby . In the pursuit of this Design , he unfolds unto them the greatest Mysteries of the Wisdom and Counsel of God , that ever were revealed unto the Church before he spake unto us by the Son. For 1. On this occasion he takes off the vail from the face of Moses , declaring the nature and end of the Old Covenant , the use , Signification and Efficacy of all the Institutions and Ordinances of Worship thereunto belonging . They were all prescribed unto the diligent Observation of the Church of the Old Testament ; and their adherence unto them , was the great Trial of their Obedience unto God , whilst that Church state continued , Mal. 4. 4 , 5. Howbeit the best among them were much in the dark , as unto their proper use and signification . For the Vail was so on the face of Moses , that the Children of Israel could not look stedfastly to the end of that which was to be abolished . 2 Cor. 3 13. This he now doctrinally removes ; and the sole reason why the Hebrews did not hereon behold the Glory of God in the face of Iesus Christ , nor yet do unto this day , is because there was and is a Vail of blindness on their minds , as well as there was a Vail of darkness on the face of Moses ; and it is only converting Grace that can remove it . When they shall turn to the Lord , the Vail shall be taken away . ver . 16. 2. He takes occasion from hence to declare the great Mystery of the Redemption of the Church by Christ ; of the Office that he bare , and the work that he performed therein . This was that which he principally designed , as being indeed the sole Foundation of Christian Religion . Wherefore we have in this Epistle , as a clear Exposition of the first Promise , with all those which were given in the Explication or Confirmation of it ; so also of the Law and its Worship which were afterwards introduced ; that is in general of the whole Old Testament ; or God instruction of the Church under it . Hence that blessed Light which now shines forth in the Promises and Legal Institutions of the Old Testament , is derived unto us through the Exposition of them given unto us by the Holy Ghost in this Epistle . We are therefore to remember , that in our Enquiries into these things , we are conversant in the deepest Mysteries of the Wisdom and Counsel of God ; those which animated the Faith and Obedience of both Churches ; which calls not only for our utmost Diligence , but for continual Reverence and Godly Fear . Unto the general end mentioned , the Apostle makes use of all sorts of Arguments , taken from the Constitution , Nature , Use , Efficacy , Officers and Ordinances of the one Covenant and the other ; comparing them together . And in all his arguings he openly designes the Demonstration of these two things ; ( 1. ) That the Old Covenant with all its Administrations was to cease . ( 2. ) That it was not only unto the advantage of the Church that they should so do , but absolutely necessary , that it might be brought unto that Perfect State which it was designed unto . In order unto the first of these , he hath done two things in the Preceding Chapters . ( 1. ) He hath declared that there were Prefigurations and Predictions of the Cessation of the first Covenant and all its Administrations . As also that God had so ordered all things in and under that Covenant , as that they must necessarily expire and cease at a certain appointed time . ( 2. ) He hath evinced the Necessity hereof , because that Covenant could not consummate the state of the Church , nor give assured Rest and Peace unto the consciences of them that approached unto God in and by its services . And both these he confirmes by the consideration of the Typical Nature of all its Ordinances and Institutions . For whereas there was in and by them a Representation made of Heavenly things , those Heavenly things themselves could not be introduced without their Removal . It is the second thing mentioned , or the Advantage of the Church by the taking away of the first Covenant , and all its sacred Administrations , that he principally insists upon . For herein he designed ( as was before observed ) to declare the Glorious Mystery of the Counsell of God , concerning the Redemption and Salvation of the Church by Jesus Christ. But whereas this in general is the substance of the Gospel , and the Subject of all his other Epistles , he doth not here consider and declare it absolutely , but as it was Prefigured and Typed out by those Institutions of Worship , whereby God both instructed the Church and exercised their Faith and Obedience , under the Old Testament . Three things there were , which were the Glory of those Administrations , and which the Hebrews so rested in , as that they refused the Gospel out of an Adherence unto them . ( 1. ) The Priestly Office. ( 2. ) The Tabernacle with all its furniture , wherein that Office was exercised . ( 3. ) The Duties and Worship of the Priests in that Tabernacle by Sacrifices ; Especially those wherein there was a solemne Expiation of the sins of the whole Congregation . In reference unto these , the Apostle proves three things . 1. That neither any , nor all of them could consummate or make perfect the State of the Church ; nor yet really effect assured Peace and Confidence between God and the Worshippers . 2. That they were all Typical and Figurative , ordained to represent things that were far more Sublime , Glorious and Excellent than themselves . 3. That indeed the Lord Christ in his Person and Mediation was all those things really and substantially , which they did but Obumbrate and Prefigure ; that he was and did what they could only direct unto an expectation of . 1. These things he declareth and evinceth fully with respect unto the Priestly Office , in the Seventh Chapter , in our exposition whereof we have endeavoured to declare the sense and force of his arguings unto that Purpose . 2. He doth the same as unto the Tabernacle in general in the Eighth Chapter , confirming his Discourse with that great collateral Argument taken from the Nature and Excellency of that Covenant whereof the Lord Christ was the Surety and Mediator . Wherefore , 3. There remains only the consideration of the Services and Sacrifices which belonged unto the Priestly Office in that Tabernacle . Herein the Hebrews placed their greatest confidence for Reconciliation with God , and with respect unto them , boasted of the excellency of their Church-State and Worship . This the Apostle knew to be the great point in Difference between him and them , and that whereon the whole Doctrine of the Iustification of Sinners before God did depend . This therefore was exactly to be discussed , from the nature of the things themselves , and the Testimonies of the Holy Ghost in the Scripture , on which Principles alone he deals with these Hebrews . This is that which he now in particular ingageth into , handling it at large in this and the next Chapter unto ver . 23. where he returns unto his first Exhortation , in an use of the Truth which he had evinced . Two things unto this Purpose he designs in general . ( 1. ) To declare the Nature , Use and Efficacy of the Rites , Services and Sacrifices of the Law. ( 2. ) To manifest the Nature , Glory and Efficacy of the Sacrifice of Christ , whereby those other had an end put unto them , and so were to be taken away . And in comparing these things together , he wonderfully sets out the Wisdom and Grace of God in dealing with the Church , so as to manifest that all his Counsels , from the Beginning , did aim at , and center in the Person and Mediation of Christ. And those things are duly to be considered by all who desire to understand the mind of the Holy Ghost in this Epistle . This Chapter hath two general Parts . 1. A Proposition and Declaration of the Fabrick of the Tabernacle , its Furniture , and the Services performed therein ; from the beginning unto ver . 11. 2. A Declaration of the Nature of the Tabernacle and Sacrifice of the Lord Christ , with the end and Efficacy thereof ; from ver . 11. unto the end . Of the first general there are four Parts . 1. A Proposition of the Constitution of the Tabernacle of Old , with all its Utensils and Furniture , as it was prepared for the Service of the Priests . V. 1 , 2 , 3 , 4 , 5. 2. The Use of that Tabernacle and the things in it , in and unto the sacred Duties and Services of the Priests . Ver. 6. 7. 3. The Iudgement of the Apostle upon the Whole both of the Fabrick and its Use , ver . 8. 4. The Reasons of that Judgment ; ver . 9. 10. In the first Part there is ; ( 1. ) A General Proposition of the whole , ver . 1. ( 2. ) A particular Explanation of it ; ver . 2 , 3 , 4 , 5. VER . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . SOme things must be premised unto the Reading of these Words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , doth in the original answer in Gender unto all things which the Apostle treats of ; namely , the Priesthood , the Tabernacle , and the Covenant . But many Greek Copies do expresly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Tabernacle . So is the Text expressed in Stephen's Edition , wherein he followed sixteen antient Manuscripts , adhering generally unto the Concurrent Agreement of the greatest number : And the Word is retained in the most common Edition . But there are antient Copies also , where it is omitted : And they are attested unto by all antient Translations , as the Syriack and Vulgar Latine , the Arabick supplying , Covenant , in the room of it . Wherefore Beza left it out , and is followed by the Generality of Expositors , as he is by our Translators . Camero contends for retaining of it . But the Reasons for its Rejection are cogent and undeniable . As first ; In the last verse of the preceding Chapter whereunto this immediately succeeds , the Apostle mentioning the Old Covenant , calleth it absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , without the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and immediately repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is that first , it is irrational to think that he refers it to another Subject . 2. His Design requires that the first Covenant be intended . For he is not ingaged in a comparison between the Tabernacle and the New Testament ; but between the Old Covenant , and the New. And the words of the Text with those that follow , contain a concession of what belonged unto the Old Covenant , particularly in the Administration of Divine Worship ; as it is observed by Photius and Oecumenius . 3. The Expression in the close of the verse , A Worldly Sanctuary , is no more nor less , but the Tabernacle : For it is that which the Apostle immediately describes in its Parts and Furniture , which are the Parts of the Tabernacle , and no other . And if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tabernacle , be here retained , the sense must be ; and verily the first Tabernacle had Ordinances of Worship and the Tabernacle . 4. In the next verse adding an Account of what he had affirmed , he saith , For there was a Tabernacle prepared ; the first ; which would render this sense to the context ; For the first Tabernacle , had a Tabernacle ; for there was a Tabernacle prepared : Wherefore I shall adhere unto the supplement made by our Translators ; the first Covenant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some read these words by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not in construction , from the Ambiguity of the case and number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may be either of the Genitive Singular or Accusative Plural . Ordinances , Services . This it is supposed the following Phrase of speech doth intimate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and also a worldly Sanctuary : which requires that the preceding words should be construed by Apposition . And a Difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But whereas it is evident , that the Apostle intends no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or service here , but what was performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by vertue of Ordinances or Institutions , the word ought to be read in construction , Ordinances of Worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr : But in the first there were in it . As the Arab : In the first Covenant there was contained . Vul. Lat. habuit quidem & prius ; the Comparative for the Positive unto the sense of the Apostle : And the first truely had also . Beza . Habuit igitur prius faedus et ; transferring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the words following . Wherefore the first Covenant had also ; as we after him . Others , habuit igitur etiam prius . Most , in rendring the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have principal respect unto the note of inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and include the Assertory Particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in it . I think the principal respect is to be had thereunto , as it is in the Vulgar Latine ; And verily that first also had . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. commands of Ministry or Precepts ; which gives us the plain sense and true meaning of the Apostle , as we shall see afterwards . Ordinances concerning the Administration of Divine Worship . Vul. Lat. Justificationes Culturae , Rhem. Justifications of Service ; most obscurely , and in words leading from the sense of the Holy Ghost . Others ; Ritus cultûs ; constitutos ritus cultuum , appointed rites of Worship or Service . All agree what it is that the Apostle intends , namely , the Ordinances of Levitical worship , which are expressed in the vulgar by Justificationes culturae , both barbarously and besides the mind of the Apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. a worldly holy house . The Tabernacle was frequently called the House of God , and the House of the Sanctuary . Vul : Sanctum seculare . Rhem : a secular Sanctuary ; which the Interlinear changeth into mundanum : seculare denotes duration but it is not the Design of the Apostle to speak of the duration of that , which he is proving to be ceased . Beza . Sanctuarium mundanum , some respect the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and render them illudque . VER . 1. Then verily even that first Covenant , had Ordinances of worship , and also a worldly Sanctuary . PRoceeding unto the comparison designed between the old Covenant and the new , as unto the services and sacrifices wherewith the one and the other was established and confirmed , He introduceth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first by way of concession , as unto what really belonged thereunto . And this is the constant Method of the Apostle in all the comparisons he makes . He still allows full weight and measure unto that comparate which he prefers the other above . And as this , on the one hand , taketh away all cause of complaint , as though the worth and value of what he determineth against , were concealed ; so it tends unto the real exaltation of that which he gives the Preference unto . It is an Honour unto the Priesthood and Sacrifice of Christ , that they are so much more glorious and excellent than those of the old Covenant , which yet were excellent and glorious also . There is in this Verse , 1. An Introduction of the concession intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The contexture of these Particles is some what unusual . Hence some would have , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be redundant ; some joyn it in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows . This was the judgment of Beza , whom our translators follow , For the word , Also ; [ had also Ordinances ; ] renders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the original : and thereon they omit it in the first place , not saying , And then verily , but then verily , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If this be so , the Assertion of the Apostle seems to be built on a tacit supposition that the latter Covenant hath ordinances of worship . Hence he grants the first had so also . Even that had also ordinances of worship , as the new hath . But I see not at all , that any such supposition is here made by the Apostle ; yea , he doth rather oppose those Ordinances of Divine worship unto the Priviledges of the new Covenant , than allow the same things to be under both . And this is evident in the worldly Sanctuary , which he ascribes unto the first Covenant , for he had expresly denyed that there was any such under the new . Chap. 8. 2. Wherefore although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and , seems to be redundant , yet it is emphatical and increaseth the signification of the other Particles , as it is often used in the Scripture . And the Introduction of the concession , intimated by this contexture of the Notes of it , ( then verily even that ) shews both the reality of it , and the weight that he lays upon it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we render , then ; most do it by igitur , therefore . But the connexion unto the foregoing Discourse is rather real than verbal . It is not an Inference made from what was before declared , but a continuation of the same Design . And yet moreover it is granted ; or therefore it is granted ; verily so it was . And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves unto the Protasis of the comparison , whereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth , ver . 11th . But ; Christ being come . The subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that first Covenant whereof we treat . The Covenant made with the Fathers at Sinai , which as unto the Administrations of it the Hebrews as yet adhered unto . The nature of this Covenant we have spoken unto at large on the foregoing chapter , and thither refer the Reader . Of this Covenant it is affirmed in general , that it had two things , ( 1 ) Ordinances of worship . ( 2 ) A worldly Sanctuary ; and the Relation of them unto it , is , that it had them . 1. It had them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It refers unto the time past . The Apostle saith not it hath them , but , it had them . That is , say some , it had so whilest that Tabernacle was standing , and whilest these things were in force ; but now the Covenant is abolished and it hath none of them . But this answers not the Apostle's Intention . For he acknowledgeth that Covenant and all its Ordinances de facto to have been yet in Being , in the patience and forbearance of God. Only he affirms that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 8. 13. ready to disappear . Nor was he to take for granted , what was the principal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between him and the Hebrews , but to prove it , which he doth accordingly . Hence he grants that there were Priests that offered Gifts according to the Law ; chap. 8. 4. and some who served at the Tabernacle . chap. 13. 10. But the Apostle hath respect unto the time wherein that Covenant was first made . Then it had these things annexed unto it , which were the Priviledges and Glory of it . For the Apostle hath in the whole Discourse , continual respect unto the first making of the Covenant , and the first institution of its Administrations . It had them ; that is , they belonged unto it as those wherein its Administration did consist . Every Covenant of God had its proper Priviledges and Advantages , Even the first Covenant had so , and those such as were excellent in themselves , though not comparable with them of the new . For to make any Covenant with men , is an eminent fruit of Goodness , Grace and Condescention in God , whereon he will annex such Priviledges thereunto , as may evince it so to be . 2. This first Covenant had two things in general . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both Translations and Interpreters have cast some difficulty on the meaning of these words , in themselves plain and evident . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the word is generally rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Versions ; and next unto that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is legal and right . The Vulgar Latine rendets it by Iustificationes ; from the inclusion of Ius , Iustum in the signification of it . In the new Testament it is used , Luk. 1 , 6. Rom. 1. 32. chap. 2. 26. chap. 5. 16. chap , 8. 4. Heb. 9. 1. ver . 10. Rev. 15. 4. chap. 19. 8. And in no one place doth it signifie Institution , but it may be better rendred Righteousness when alone we so translate it . Rom. 5. 16. In the context and construction wherein it is here placed , it can have no signification , but that of Ordinances , Rites , Institutions , Statutes , the constant sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined both by its derivation , and invariable use . Wherefore all inquiries on these words , in what sense the Rites of the Law may be called Iustifications , or whether because the Observation of them did Iustifie before men , or were signs of our Iustification before God , are all useless and needless . What there is of Iust and Right in the signification of the word , respects the Right of God in the constitution and imposition of these Ordinances . They were Appointments of God which he had Right to prescribe , whence their Observation on the Part of the Church was just and equal . These Ordinances , or Statutes were so ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of service ) that is , as we render it divine service . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally of as large a signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and denotes any service whatever . But it is here , and constantly in the new Testament , as is also the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , restrained unto Divine service , Ioh. 16. 2. Rom. 9. 4. chap. 12. 1. Cultus , of worship , and so were it better rendred , than by Divine service . In one place it signifies by it self , as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth here : Rom. 9. 4 , unto whom belonged the giving of the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the worship ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ordinances of worship . The Ordinances of the Ceremonial Law. For although God were served in and according to the commands of the Moral Law , or the unchangeable prescriptions the ten words ; and also in the duties required in the due Observance of the Iudicial Law ; yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the immediate worship of the Tabernacle ; and the services of the Priests that belonged thereunto . Hence the Jews call all Idolatry and superstition ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strange worship . And this was that part of Divine worship about which God had so many controversies with the People of Israel under the Old Testament . For they were always apt to run into noxious extreams about it : For the most part they were prone to neglect it , and to run into all manner of superstition and Idolatry . For the Law of this worship was an hedge that God had set about them to keep them from those Abominations . And if at any time they brake over it , or neglected it , and let it fall , they failed not to rush into the most abominable Idolatry . On the other hand , ofttimes they placed all their trust and confidence for their acceptance with God and blessing from him , on the external observance of the ordinances and institutions of it . And hereby they countenanced themselves not only in a neglect of moral Duties and spiritual Obedience , but in a course of flagitious sins and wickednesses . To repress these exorbitances with respect unto both these extreams , the ministry of the Prophets was in an especial manner directed . And we may observe some things here in our passage , as included in the Apostle's assertion , though not any part of his present Design . 1. There was never any Covenant between God and man , but it had some Ordinances or Arbitrary Institutions of external Divine worship annexed unto it . The original Covenant of works had the Ordinances of the Tree of Life , and of the Knowledge of Good and Evil , the Laws whereof belonged not unto that of natural Light and Reason . The Covenant of Sinai whereof the Apostle speaks had a multiplication of them . Nor is the new Covenant destitute of them or their necessary observance . All Publick worship in , and the Sacraments of the Church are of this nature . For whereas it is ingrafted in natural Light that some external worship is to be given unto God , He would have it of his own prescription , and not as unto the modes of it , be left unto the inventions of men . And because God hath alwayes in every Covenant prescribed the external worship and all the Duties of it which he will accept , it cannot but be dangerous for us , to make any Additions thereunto . Had he prescribed none at any time , seeing some are necessary in the Light of nature , it would follow by just consequence that they were left unto the finding out and appointment of men . But he having done this himself , let not us add unto his words , lest he reprove us , and we be found lyars . And in his Institution of these Ordinances of external worship , there is both a Demonstration of his Sovereignty , and an especial trial of our Obedience in things whereof we have no Reason but his meer will and pleasure . 2. It is an hard and rare thing to have the minds of men kept upright with God in the Observation of the Institutions of Divine worship . Adam lost himself and us all by his failure therein . The Old Church seldom attained unto it , but continually wandred into one of the extreams mentioned before . And at this day there are very few in the world who judge a diligent observation of Divine Institutions to be a thing of any great importance . By some they are neglected , by some corrupted with additions of their own , and by some they are exalted above their proper place and use , and turning into an occasion of neglecting more important Duties . And the Reason of this difficulty is because Faith hath not that assistance and encouragement from innate Principles of Reason , and sensible experience of this kind of Obedience , as it hath in that which is moral , internal , and spiritual . That these Ordinances of divine worship might be duly observed and rightly performed under the first Covenant , there was a Place appointed of God for their solemnization . It had , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; also a worldly Sanctuary : He renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; properly an holy Place , a Sanctuary . And why he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or worldly , we must enquire . And some things must be premised unto the exposition of these words . 1. The Apostle treating of the services , sacrifices , and place of worship under the Old Testament , doth not instance in , nor insist upon the Temple , with its fabrick , and the order of its services ; but in the Tabernacle set up by Moses in the wilderness . And this he doth for the ensuing Reasons . 1. Because his principle Design is to confirm the preeminence of the New Covenant above the Old. To this end he compares them together in their first Introduction and establishment with what did belong unto them therein . And as this in the new Covenant was the Priesthood , Mediation , and Sacrifice of Christ ; so in the old it was the Tabernacle with the services and sacrifices that belonged unto it . These the first covenant was accompained with and established by ; and therefore were they peculiarly to be compared with the Tabernacle of Christ , and the sacrifice that he offered therein . This is the principle Reason why in this disputation he hath all along respect unto the Tabernacle , and not unto the Temple . 2. Although the Temple with its glorious fabrick and excellent order added much unto the outward Beauty and Splendor of the sacred worship , yet was it no more but a large exemplification of what was vertually contained in the Tabernacle and the institutions of it , from whence it derived all its Glory . And therefore these Hebrews principally rested in , and boasted of the Revelation made unto Moses and his institutions . And the excellency of the worship of the new Covenant being manifested above that of the Tabernacle there is no plea left for the additional outward Glory of the Temple . 2. Designing to treat of this Holy Tent or Tabernacle , he confines himself unto the first general Distribution of it . Exod. 26. 33. And thou shalt hang up the Vail under the Taches , that thou mayst bring in thither the Ark of the Testimony , and the Vail shall divide unto you , between the Holy and the most Holy ; the Holy Utensils of which two parts he afterwards distinctly describes . The whole was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy Place or Sanctuary . The Tabernacle of witness erected in the wilderness in two parts , the Holy and the most Holy , with the Utensils of them , is that whose Description he undertakes . It is observed by the Apostle that the first Covenant had this Sanctuary ; ( 1 ) Because so soon as God had made that Covenant with the people , he prescribed unto them the Erection and making of this Sanctuary , containing all the solemn means of the Administration of the Covenant itself . ( 2 ) Because it was the principle mercy , priviledg and advantage that the people were made partakers of by vertue of that Covenant . And it belongs unto the exposition of the Text , as to the design of the Apostle in it , that we consider what that priviledge was , or wherein it did consist . And 1. This Tabernacle with what belonged thereunto was a Visible Pledge of the presence of God among the people , owning , Blessing and protecting of them . And it was a pledge of Gods own Institution , in imitation whereof , the superstitious Heathens invented ways of obliging their Idol-Gods to be present among them for the same ends . Hence was that prayer at the removal of the Tabernacle and the Ark therein . Numb . 10. 35 , 36. Rise up Lord and let thine enemies be scattered , and let them that hate thee , fly before thee . And when it rested he said , Return O Lord unto the many thousands of Israel . And thence the Ark was called the Ark of Gods strength ; see Psal. 68. 1 , 2. 13. 2 , 8. 2 Chron. 6. 41. because it was a pledg of Gods putting forth his strength and power in the behalf of the people . And according unto this Institution it was a most effectual means to strengthen their faith and confidence in God. For what could they desire more in Reference thereunto , than to enjoy such a gracious earnest of his powerful presence among them ? But when they ceased to trust in God , and put their confidence in the things themselves , which were no otherwise useful but as they were Pledges of his Presence , they proved their Ruine . Hereof we have a fatal instance in their bringing the Ark into the field , in their battell against the Philistines . 1 Sam. 4. 5 , 6. And it will fare no better with others who shall rest satisfied with outward Institutions of divine worship , neglecting the end of them all , which is faith and trust in God. Ierem. 7. 4. But men of corrupt minds had rather place their trust in any thing but God : For they find that they can do so , and yet continue in their sins , as those did in the Prophet . ver . 8 , 9 , 10. But none can trust in God , unless he relinquish all sin whatever . All other pretended trust in him , is but the entitling of him unto our own wickedness . 2. It was the Pledge and means of Gods Residence or dwelling among them , which expresseth the peculiar manner of his presence mentioned in general before . The Tabernacle was Gods house ; nor did he promise at any time to dwell among them but with respect thereunto . Exod. 15. 17. Chap. 25. 8. Chap. 29. 44 , 45 , 46. Numb . 5. 3. And the consideration hereof was a powerful motive unto Holiness , Fear and Reverence ; unto which ends it is every where pressed in the scripture . 3. It was a fixed Seat of all divine worship wherein the truth and purity of it was to be preserved . Had the observation of the Ordinances of divine service been left unto the memories of private persons , it would quickly have issued in all manner of foolish practices , or have been utterly neglected . But God appointed this Sanctuary for the preservation of the purity of his worship , as well as for the solemnity thereof : see Deut. 12. 8 , 9 , 10 , 11. Here was the Book of the Law laid up , according unto the Prescript whereof the Priests were obliged in all generations to take care of the publick worship of God. 4. It was principally the priviledge and glory of the Church of Israel , in that it was a continual Representation of the Incarnation of the Son of God ; a Type of his coming in the flesh to dwell among us , and by the one sacrifice of himself to make Reconciliation with God , and Atonement for sins . It was such an expression of the Idea of the mind of God concerning the person and mediation of Christ , as in his Wisedom and Grace he thought meet to intrust the Church withal . Hence was that severe injunction that all things concerning it , should be made according unto the pattern shewed in the mount . For what could the wisdom of men do in the prefiguration of that mystery , which they had no comprehension of ? But yet the Sanctuary the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; worldly . Expositors both antient and modern do even weary themselves in their enquiries why the Apostle calls this Sanctuary worldly . But I think they do so without cause , the Reason of the Appellation being evident in his design and the context . And there is a difficulty added unto it by the Latine translation which renders the word Seculare , which denotes Continuance or duration . This expresseth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but that the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and therefore here hath no respect unto it . The sense that many fix upon is , that he intends the outward Court of the Temple , whereunto the Gentiles or men of the world were admitted , whence it was called worldly and not sacred : But this exposition though countenanced by many of the Ancients , is contrary unto the whole design of the Apostle . For ( 1 ) He speaks of the Tabernacle , wherein was no such outward Court ; nor indeed was there any such belonging to the Temple , whatever some pretend . ( 2 ) The whole Sanctuary , whereof he speaks , he immediately distributes into two parts , as they were divided by the Vail ; namely , the Holy and the most Holy Place , which were the two parts of the Tabernacle itself . ( 3 ) He treats of the Sanctuary only with respect unto the divine service to be performed in it by the Priests , which they did not in any outward court whereunto the Gentiles might be admitted . Wherefore the Apostle terms this Sanctuary worldly , because it was every way in and of this world . For ( 1 ) The Place of it was on the earth in this world , in opposition whereunto the Sanctuary of the new Covenant is in Heaven . chap. 8. 2. ( 2 ) Although the materials of it were as durable as any thing in that kind could be procured , as Gold and Shittim wood , because they were to be of a long continuance , yet were they worldly ; that is , caduca , fading and perishing things , as are all things of the world ; God intimating thereby that they were not to have an everlasting continuance . Gold , and wood , and silk , and hair , however curiously wrought and carefully preserved , are but for a time . ( 3 ) All the services of it , all its Sacrifices in themselves , seperated from their Typical representative use , were all worldly ; and their efficacy extended only unto worldly things , as the Apostle proves in this Chapter . ( 4 ) On these accounts the Apostle calls it worldly ; yet not absolutely so , but in opposition unto that which is Heavenly . All things in the Ministration of the new Covenant are Heavenly . So is the Priest , his Sacrifice , Tabernacle , and Altar as we shall see in the process of the Apostle's discourse . And we may observe from the whole , 1. That Divine institution alone is that which renders any thing acceptable unto God. Although the things that belonged unto the Sanctuary , and the Sanctuary itself , were in themselves but worldly ; yet being divine Ordinances , they had a Glory in them , and were in their season accepted with God. 2. God can animate outward carnal things with an hidden invisible Spring of Glory and Efficacy ; so he did their Sanctuary with its relation unto Christ ; which was an Object of faith , which no eye of flesh could behold . 3. All divine service or worship must be resolved into divine ordination or Institution . A worship not ordained of God is not accepted of God. It had Ordinances of worship . 4. A worldly Sanctuary is enough for them whose service is worldly ; and these things the men of the world are satisfied with . VER . 2. TWo things were ascribed unto the first Covenant in the verse foregoing . ( 1 ) Ordinances of worship ; ( 2 ) A worldly Sanctuary . In this verse the Apostle enters upon a description of them both , inverting the Order of their proposal , beginning with the latter , or the Sanctuary itself . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Lat. Tabernaculum enim factum est primum , The first Tabernacle was made , ambiguously , as we shall see . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Tabernaculo primo quod factum erat . In the first Tabernacle that was made . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vul. Lat. Candelabra Candlesticks . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In it was the Candlestick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vul. Propositio panum ; the Proposition of Loaves . Others , Propositi panes ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the bread of faces . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vul. quae dicitur sancta ; quae dicitur sanctum ; quod sancta vocant . For some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it was called The Holy House . For there was a Tabernacle made , ( prepared ) The first wherein was the Candlestick and the Table , and the shew-bread ; which is called the Sanctuary . Our Translation thus rendring the words avoids the ambiguity mentioned in the Vulgar Latine . First of all there was a Tabernacle made . But whereas our rendring is also obscure , the First being mentioned , where only one thing went before , which yet includes a distribution supposed , I would supply it with two parts . There was a Tabernacle made consisting of two parts . Tabernaculum bipartitè extructum . For the following words are a distinct description of these two parts . 1. The subject spoken of is the Tabernacle . 2. That which in general is affirmed of it is , that it was made . 3. There is a distribution of it into two parts in this and the following verse . 4. These parts are described and distinguished by ( 1 ) Their names . ( 2 ) Their situation with respect unto one another . ( 3 ) Their Contents or sacred Utensils . The one is so described in this verse . ( 1 ) By its situation ; it was the first , that which was first entred into . ( 2 ) By its Utensils which were three . ( 1 ) The Candlesticks . ( 2 ) The Table . ( 3 ) The Shew-bread . ( 3 ) By its name it was called the Sanctuary . 1 The subject treated of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle ; the common name for the whole fabrick , as the Temple was afterwards of the House built by Solomon . An Eminent Type this was of the Incarnation of Christ , whereby the fulness of the Godhead dwelt in him bodily ; Col. 2. 9. Substantially in the humane nature , as it dwelt Typically and by Representation in this Tabernacle . Hence is it so expressed , He was made flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 1. 14. and pitched his Tabernacle amongst or with us . The consideration hereof , the Apostle on set purpose fixed on , as the great Concomitant , Priviledge or Glory of the first Covenant whereof he treats ; and whose consideration was excellently suited unto his Design . Immediately on the giving of the Law and making that Covenant in Horeb , which was accepted of by the People and solemnly ratified , ( Exod. 24. 4 , 5 , 6 , 7 , 8 , 9 , 10. ) the whole of their remaining station in that place for some months , was taken up , in Moses his receiving Revelations , and the People's making provision about and for this Tabernacle with what belonged thereunto . Forty daies was Moses in the Mount with God , whilest he instructed him in all things that belonged unto it ; so great and glorious was the Design of Divine wisdom in this Tabernacle and its appurtenances . For it was the House wherein his Glory was to dwell ; and not only so but a Type and Representation of the Depth of his counsel in the incarnation of his Son , whereby the Divine Nature would personally dwell in the Humane for ever . 2. It is affirmed of this Tabernacle that it was made . Tabernaculum extructum , constructum , praeparatum , ornatum , adornatum ; built , prepared , adorned . There is more included in the word than the meer building of the Fabrick . For the Apostle in this one word , reflects on and compriseth , ( 1. ) The Provision of materials made by the people ; ( 2 ) The Workings of those materials by Bezaliel ; ( 3 ) The Erection of the whole by the Direction of Moses ; ( 4 ) The Adorning of it unto its use ; that is the substance of the Book of Exodus from Chap. 25th . to the end . First , Preparation was made for it ; then the materials were wrought ; and that with such curious workmanship , accompanied with such rich devoted Ornaments , that it was adorned in its making . It was prepared in its materials , it was wrought into its form , it was beautified in its ornaments , unto all which respect is had in this word . That which principally gave unto it , its Order , Beauty , Glory , and use , was that it was entirely , and in all the Parts and appurtenances of it , made according to the Pattern which God shewed Moses in the Mount. And therefore when it was finished and Erected , all the Parts belonging unto it , and all that was in it was distinctly recounted , and it is added concerning them all , seperately and in conjunction , they were all made as the Lord commanded Moses . Exod. 40. and 19 , 22. For it is the Authority and wisdom of God alone , that gives beauty , use , and order unto all that belongs unto his worship . The first Part of this Tabernacle being so prepared it had its furniture , that was to abide and be used in it . 1. There was in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Candlestick . The Vulgar Latine reads candelabra in the plural number . Hence many disputes arise among the expositors who adhere unto that Translation . Some of them contend that the Apostle hath respect unto the Temple of Solomon wherein were ten Candlesticks , five on the one side and five on the other . 1 Kings 7. 49. which is directly contrary to his scope and the words of the Text. Some suppose that the one Candlestick which was in the Tabernacle was intended , but is spoken of in the plural number , because of the six Branches that came out of it , three on each side , and that which went directly upwards made seven , having lamps in them all . Exod. 25. 31. But whereas it is constantly called the Candlestick , and spoken of as one Utensil only , the Apostle could not call it the Candlesticks , for that was but one . Wherefore the most sober of them depart from their common translation , and adhere unto the Original ; and make use of the expression to prove that it was the Tabernacle of Moses , and not the Temple of Solomon wherein were ten Candlesticks , that the Apostle refers unto . The making of this Candlestick is particularly described ; Exod. 25. 31. to the end of the chapter . It s frame , measures and use , are not of our present consideration , they may be found in Expositors on that place . It was placed on the South side of the Tabernacle near the Vails that covered the most Holy Place ; and over against it on the North side was the Table with the Shew-bread . And in the midst , at the very entrance of the most Holy Place was the Altar of Incense . see Exod. 40. 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27. And this Candlestick was made all of beaten Gold , of one peice , with its lamps and appurtenances without either joynts or screws , which is not without its Mystery . To fit it for its service pure Oyl Olive was to be provided by the way of offering from the People . Exod. 27. 20. And it was the office of the High Priest to order it , that is , to dress its Lamps , every evening and every morning , supplying them with fresh Oyl , and removing whatsoever might be offensive . Exod. 27. 21. And this is called a statute for ever unto the Generations of the Priests ; on the behalf of the Children of Israel ; which manifests the great concernment of the Church in this holy Utensil . On the other side of the Sanctuary over against the Candlestick was the Table and the Shew-bread , which the Apostle reckons as the second Part of the furniture of this first part of the Tabernacle ; distinguishing them from each other ; The Table and the Shew-bread . The making of this Table with its measures and use , its form , and fashion , are recorded ; Exod. 25. 23 , 24. 25 , 26 , 27. 28 , 29. chap , 37. 10 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Table . The manner of its Covering when it was to be carried whilest the Tabernacle was movable , is described , Numb . 4. 7 , 8. And it was an Utensil fashioned for Beauty and Glory . Upon this Table , which the Apostle adds , was the Shew-bread . It is here rendred by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Proposition of the Bread or Leaves ; by an Hypallage for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Bread of Proposition as it is rendred ; Matth. 12. 4. the Bread that was proposed or set forth . In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bread in the singular number ; which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural , as also doth the Evangelist . For that Bread consisted of many loaves ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a loaf . So the LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25. 30. The number of these leaves or cakes as we call them , was , twelve ; and they were set on the Table in two Rows , six in a Row , being laid one upon the other . The Jews say that every loaf was ten hands breadth long , and five hands breadths broad , and seven fingers thick . But this cannot well be reconciled unto the Proportion of the Table . For the Table itself was but two cubits long , and one cubit broad . And whereas it had a Border of an hands breadth round about , nothing could lie on the Table but what was placed within that Border . And seeing a cubit was but five hands breadth , it cannot be conceived how two Rows of loaves , that were ten hands breadth long , and five hands breadth broad , could be placed within that Border . Wherefore they suppose that there were Props of Gold coming up from the Ground that bore the ends of the Cakes . But if so , It could not be said that they were placed on the Table which is expresly affirmed . Wherefore it is certain that they were of such shape , proportion , and measures , as might fitly be placed on the Table within the Border ; and more we know not of them . These Cakes were renewed every Sabbath in the morning ; the renovation of them being part of the peculiar worship of the Day . The manner of it , as also of the making of them is described ; Levit. 24. 5. 9. And because the new Bread was to be brought in and immediately placed in the Room of that which was taken away , it is called absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continual Bread ; Numb . 4. 7. For God says it was to be before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugiter ; Exod. 25. 30 ; alwaies or continually . Why it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread of faces there is great enquiry . One of the Targums render it inward Bread , for the word is used sometimes for that which looks inward . The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , present Bread ; or Bread presented . Many think they were so called because they were set forth before the faces of the Priests , and stood in their view when they first entred the Tabernacle . But the Reason of it is plain in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shew-bread before my face , saith God. They were presented before the Lord as a memorial 12 of them , in answer to the 12 Tribes of Israel . The Jews think they were called Bread of faces , because being made in an oblong square , they appeared with many faces , that is , as many as they had sides . But they cannot evince this to have been the fashion of them ; and it is absurd to imagine that they had such a name given unto them , for their outward form . This is all that the Apostle observes to have been in the first Part of the Tabernacle . There was in it moreover the Altar of Incense . But this was not placed in the midst of it at any equal distances from the sides , but just at the west end where the Vail opened to give an entrance into the most Holy Place ; wherefore by our Apostle it is reckoned unto that Part of the Sanctuary , as we shall see on the next verse . Concerning this Part of the Tabernacle , the Apostle affirmes that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy. This name of it was given and stated ; Exod. 26. 33. The Vail shall divide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Holy , that is , that Part of the Sanctuary , and the most Holy , which our Apostle describes in the next Place . And we may observe ; that , Every Part of Gods House , and the Place wherein he will dwell , is filled and adorned with Pledges of his Presence , and meanes of communicating his Grace ; Such were all the Parts of the furniture of this Part of the Tabernacle . And so doth God dwell in his Church , which in some sense is his Tabernacle with men . But the Principal enquiry about these things is concerning their mystical signification and use . For by the Apostle they are only proposed in general , under this notion , that they were all Typical Representations of things spiritual and evangelical . Without this He had no concernment in them . This therefore we shall enquire into . We may in this matter be supplyed by expositors with variety of Conjectures . But none of them , so far as I have observed , have at all endeavoured to fix any certain Rule for the Trial and Measure of such conjectures , nor to guide us in the interpretation of this mystery . Some say the Candlestick with its Branches , represented the seven Planets , the Sun in the midst , as the Scapus of the Candlestick was in the midst of the six Branches , three on the one side and three on the other . And the Loaves of Bread , say they , did represent the fruits of the earth , as influenced by the Heavenly Bodys . This is the Interpretation of Philo , a Iew and Platonical Philosopher ; and it doth not unbecome his Principles . But that any Christian writer should approve of it , I somewhat wonder , nor doth it deserve a confutation . Some say that the Altar of Incense signified those that are of a contemplative Life ; the Table of Shew-bread those that follow the active Life ; and the Candlestick those that follow both of them . The pretended Reasons of this Application of these things may be seen in the commentaries of Ribera and Tena on this Place . Some with more Sobriety and Probability , affirm the Candlestick to represent the Ministry of the Church , appointed for the Illumination of it , and the Table with the Shew-bread , the Ordinances as administred by them ; which things are declared succinctly by Gomarus on this Place ; and unto them they may have safely a secondary Application . But as was said , a Rule is to be fixed to guide us in the Interpretation of the mystical signification of these things and the application of them , without which we shall wander in uncertain and unapproveable conjectures . And it is plainly given us in the context . For therein are two things manifest . ( 1 ) That the Tabernacle and all contained in it were Typical of Christ. This is directly affirmed , chap. 8. 2. as hath been evinced in the exposition of that place . And it is the Design of the Apostle further to declare and confirm it in what remaines of this chapter . ( 2 ) That the Lord Christ in this Representation of him by the Tabernacle its Utensils and Services , is not considered absolutely , but as the Church is in mystical Union with him . For he is proposed , set forth , and described in the discharge of his mediatory Office. And these things give us an evident Rule in the investigation of the Original significancy of the Tabernacle , with all the Parts , Furniture , and Services of it , and the design of God therein . They were all Representative of Christ in the Discharge of his Office , and by them did God instruct the Church as unto their faith in him and expectation of him . This is excellently observed by Cyrill . in Iohan. lib. 4. chap. 28. Christus licét unus sit , multifariam tamen à nobis intelligitur . Ipse est Tabernaculum propter carnis tegumentum ; Ipse est mensa , quia noster cibus est et vita ; Ipse est Arca habens legem Dei reconditam , quia est verbum Patris ; Ipse est candelabrum , quia est Lux Spiritualis ; Ipse est Altare incensi , quia est odor suavitatis in Sanctificationem ; Ipse est Altare Holocausti , quia est hostia pro totius mundi vit a in cruce oblata . And other Instances he gives unto the same purpose . And although I cannot comply with all his particular Applications , yet the Ground he builds upon , and the Rule he proceeds by are firm and stable , And by this Rule we shall enquire into the signification of the things mentioned by the Apostle in the first part of the Tabernacle . 1. The Candlestick with its seven Branches and its perpetual Light with pure Oyl , giving Light unto all Holy Administrations , did represent the fullness of Spiritual Light , that is in Christ Jesus , and which by him is communicated unto the whole Church . In him was Life , and the Life was the Light of men ; Ioh. 1. 4. God gave unto him the Spirit not by measure ; Ioh. 3. 34. And the Holy Spitit rested on him in all variety of his Gifts and Operations , especially those of Spiritual Light , Wisdom and Understanding Isa. 11. 2. 3. And in allusion unto this Candlestick with its seven Lamps , is called the seven Spirits that are before the Throne of God ; Revel . 1. 4 ; as He , in and by whom the Lord Christ gives out the fullness and perfection of spirituall Light and Gifts unto the illumination of the Church ; even as the Light of the Tabernacle depended on the seven Lamps of the Candlestick . Wherefore by the Communication of the fullness of the Spirit in all his Gifts and Graces unto Christ , he became the fountain of all spiritual Light unto the Church . For he subjectively enlightens their minds by his Spirit ; Ephes. 1. 17 , 18 , 19. and objectively and doctrinally conveys the means of Light unto them by his word . Again ; There was one Candlestick which contained the holy Oyl , ( a Type of the spirit ) in it self . Thence was it communicated unto the Branches on each side of it , that they also should give Light unto the Tabernacle ; Yet had they originally no oyl in themselves , but only what was continually communicated unto them from the body of the Candlestick . And so the communications from Christ of spiritual Gifts unto the Ministers of the Gospel whereby they are instrumental In the Illumination of the Church , was signified thereby . For unto every one of us is given Grace according unto the measure of the Gift of Christ even as he pleaseth . Ephes. 4. 7. But hereon we must also remember , that this Candlestick was all one beaten work of pure Gold both the Scapus , the Body , and all the Branches of it . There were neither joynts , nor screws , nor pins in or about it . Exod. 25. 36. Wherefore unless ministers are made Partakers of the divine nature of Christ , by that faith which is more precious than Gold , and are intimately united unto him , so as mystically to become one with him , no pretended conjunction unto him by joynts and screws of outward order , will enable them to derive that pure oyl from him , with whose burning Light they may illuminate the Church . But this I submitt unto the Judgment of others . This is of faith herein . That which God instructed the Church in by this holy Utensil and its Use , was that the promised Messiah , whom all these things typed and represented , was to be by the fullness of the spirit in himself , and the communication of all Spiritual Graces and Gifts unto others , the only cause of all true saving Light unto the Church . He is the true Light which lighteneth every man coming into the world , namely , that is savingly enlightened . Upon the entrance of Sin , all things fell into Darkness ; spiritual darkness covered mankind , not unlike that which was on the face of the deep , before God said let there be Light and there was Light. 2 Cor. 4 , 6. And this darkness had two parts ; first , that which was external with respect unto the will of God concerning Sinners and their acceptance with him ; secondly , on the minds of men in their incapacity to receive such divine Revelations unto that end as were or should be made . This was the double Vail , the Vail vailed and the Covering covered over the face of all Nations , which was to be destroyed ; Isa. 25. 7. And they are both removed by Christ alone , the former by his Doctrine , the latter by his Spirit . Moreover there was no Light at all in the Sanctuary for the performance of any holy Administrations , but what was given unto it by the Lamps of this Candlestick . And therefore was it to be carefully dressed every morning and evening by a perpetual Statute . And if the communication of spiritual Gifts and Graces do cease , the very Church it self notwithstanding its outward order , will be a place of Darkness . Obs. 1. The Communication of sacred Light from Christ in the Gifts of the Spirit , is absolutely necessary unto the due and acceptable performance of all holy Offices and Duties of worship in the Church . And , 2. No man by his utmost endeavours in the use of outward means can obtain the least beam of saving Light , unless it be communicated unto him by Christ , who is the only fountain and cause of it . The Table and the Shew-bread mentioned in the next place , respected him also under another consideration . The use of the Table which was all overlaid with Gold was only to bear the bread which was laid upon it . What resemblance there might be therein unto the Divine Person of Christ , which sustained the humane nature in its duties , that Bread of Life which was provided for the Church , It may be is not easie to declare . Howbeit the Head of Christ is said to be as the most fine Gold ; Cant. 5. 11. Wherefore the matter of it being most precious , and the form of it beautifull and glorious , it might as far represent it , as any thing would do which is of this Creation , as all these things were ; ver . 11. But that the Lord Christ is the only Bread of life unto the Church , the only Spiritual Food of our Souls , he himself doth fully testifie . Ioh. 6. 32. 35. He therefore , He alone was represented by this continual Bread of the Sanctuary VER . 3 , 4 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But after the second Vail , or Covering . Our Latine Translation reads ; post medium velum ; that is , after the Vail that was in the midst ; For there were not three Vails whereof this should be in the midst , but two only . The Syriack somewhat changeth the words . The inner Tabernacle which was within the face of the second Gate . The same thing is intended ; but the inner is added ; and after the second Vail is expressed by an Hebraism . what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , which is rendred velum , and velamentum , a Vail , a Coverng , and by the Syriack a Gate of entrance ; we shall see afterwards . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quod dicitur ; quod vocatur . Syr. it was called . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; aureum habens thuribulum ; having the Golden Censer ; Syr. and there were in it the house of incense of Gold ; whereby either the Altar or the Censer may be understood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. and there was in it ; referring plainly to the Ark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; non est tempus ; non est propositum ; It is not a time or place ; It is not my purpose to speak ; non est mode dicendum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; singulatim ; Vul. Lat. per singula , Arias per partes . Syr. by one and one , apart , particularly , according to the parts laid down distinctly . The Syriak adds the following words unto these ; it is not time to speak of these things by one and one , which were thus disposed . But the Original refers that expression unto what follows . VER . 3 , 4 , 5. And after the Vail the Tabernacle which is called the Holiest of all ; which had the Golden Censer and the Ark of the Covenant overlaid ( covered ) round about ( on every side ) with Gold ; wherein was the Golden Pot that had Manna ; and Aaron's Rod that budded , and the Tables of the Covenant ; and over it the Cherubims of Glory shadowing the Mercy-seat ; of which ( things ) we cannot ( shall not ) now speak particularly . The Apostle in these verses proceedeth unto the description of the second part of the Tabernacle , with the things contained in it , or the holy furniture thereof . His design is not to give us an exact description of these things , as he declares in the close of the sift verse , but only to declare their use and signification . Wherefore he doth not propose an accurate account of their station and relation one to another , but makes such mention of them in general as was sufficient unto his end , namely , to manifest their use and signification . Wherefore they deal injuriously both with him and the Text , who rigidly examine every word and passage , as though he had designed an exact account of the frame , positure , fashion , and measure of this part of the Tabernacle , and every thing contained in it ; whereas the use and signification of the whole is all that lie intends . A due consideration hereof renders the anxious enquiry , that hath been made about the assignation of holy Utensils unto this part of the Sanctuary , and the placing of them with respect unto one another , which was no part of his design , altogether needless . For with respect unto the end he aimed at , the words he useth are exactly the truth . He describes this part of the Tabernacle ; ( 1 ) From its Situation ; it was after the second Vail . ( 2 ) From its name given unto it by God himself ; it was called the Holiest of all , or the Holy of Holies . ( 3 ) From its Utensils or Vessels which were , ( 1 ) The Golden Censer . ( 2 ) The Ark. ( 3 ) What was in it or with it . ( 1 ) The Golden Pot that had Manna . ( 2 ) Aaron's Rod. ( 3 ) The Tables of the Covenant . ( 4 ) The Cherubims ; which he describes , ( 1 ) From their Quality ; Cherubims of Glory . ( 2 ) Their Use ; they shadowed the Mercy-seat . ( 5 ) The Mercy-seat it self . But this is mentioned as it were only occasionally with respect unto the use of the Cherubims . And this sufficiently manifests that in the rehearsal of these things the Apostle designeth not Accuracy and order . For the Mercy-seat was for glory and signification far above the Cherubims wherewith it was overshadowed . With respect unto these things among others in another place , he affirms that the ministration of divine worship under the Law was glorious . But withal he adds that it had no glory in comparison of that which doth excel ; namely , the spiritual ministration of divine worship under the Gospel . 2 Cor. 3. 1. And this is that which we should always mind in the consideration of these things . For if we yet look after , and value such an outward glory as they did exhibit , we are carnal , and cannot behold the beauty of spiritual things . The verbal difficulties which occur in this context , have occasioned Critical Expositors to labour greatly about them . That is the Field wherein they choose to exercise their skill and diligence . But as unto the things themselves , and the difficulties that are in the real interpretation of them , little light is contributed by most of their endeavours . Wherefore some of these words have been so belaboured with all sorts of conjectures , that there is no room left for any addition in the same kind : And it were but lost labour to repeat what must be confuted if it were mentioned . I shall therefore take no farther notice of any difficulty in the words , but as the explication of it is necessary unto the interpretation of the context , and so far nothing shall be omitted . The first thing mentioned by the Apostle , is the Situation of this part of the Tabernacle ; it was after the second Vail . It was so unto them that entered into the Tabernacle , they were to pass through the whole length of the first part , before they came unto this ; nor was there any other way of entrance into it . And by calling this Partition of the two parts of the Sanctuary , the second Vail , the Apostle intimates that there was a former . Howbeit that former was not a seperating Vail of any part of the Tabernacle as this was . It was only the hanging of the Door of the Tent. This the Apostle here reckons as a Vail , because as by this Vail the Priests were hindred from entering into , or looking into the most Holy Place , so by that other the People were forbidden to enter or look into the first part of the Sanctuary , whereinto the Priests entered daily . The making of the first Vail is declared , Exod. 26. 36. r 37. and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hanging or covering for the door . The making of this second Vail is declared , Exod 26. ver . 31 , 32 , 33. and it is called the Vail or Covering . The Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as also it is Matth. 27. 51. where it is spoken of in the Temple : And so it is rendred by the LXX . Exod. 26. 31. As the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Covering . From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to extend , to stretch out so as to cover with it what is so extended , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Vail to be a Covering unto any thing ; dividing one thing from another ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is that which covereth any thing round about ; such was this Vail . The End , Use and Signification of it the Apostle expresly declares ver . 8th . where they must be spoken unto . 2. He describes this Part of the Tabernacle by its name ; it is called the most Holy ; the Holy of Holies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is called by God himself ; Exod. 26. 33 , 34. The Holy of Holies ; that is , most Holy ; the Superlative Degree expressed by the Repetition of the Substantive , as is usual in the Hebrew . Some give instances of this kind of Phraseology in Greek writers , remote enough from Hebraisms ; as Sophocles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; misera miserarum es ; that is , miserrima . But however the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be Greek , the Apostle intends to express the Hebraism itself . And Holy in the Hebrew is of the singular number ; Holies of the plural ; but in the Greck both are of the plural number . And what is thus called was most eminently Typical of Christ who is called by this name , Dan. 9. 24. to anoint the most Holy. The place in the Tabernacle which was most sacred , and most secret , which had the most eminent Pledges or Symbols of the divine presence , and the clearest Representations of God in Christ , reconciling the word unto himself , is so called . The more of Christ by the way of representation or exhibition any institutions of divine worship do contain or express , the more sacred and Holy are they in their use and exercise . But It is Christ alone who in himself is really the Most Holy , the Spring and Fountain of all holiness unto the Church . 3. The first Utensil reckoned unto this second part of the Tabernacle is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the relation of it thereunto is , that it had it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He doth not say it was in it , but it had it . If any one would see the various conjectures of learned men about this assertion of the Apostle , as also about that following concerning what was contained in the Ark , He may consult the collections of Mr. Pool on the place , where he will find them represented in one view . My design being only to declare what I conceive consonant unto the truth , I shall not spend time in repeating or refuting the conjectures of other men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we translate a Censer ; but it may as well be rendred the Alar of Incense ; as it is by the Syriack the House of Spices ; the place for the Spices whereof the Incense was compounded . The Altar of Incense was all overlaid with beaten Gold , hence it is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Gold. And whereas it was one of the most glorious vessels of the Tabernacle , and most significant , if the Apostle intended it not in this word , he takes no notice of it at all , which is very unlikely . And of this Altar he says not , that it was in the second Tabernacle , but that it had it . And in that expression he respects not its situation , but its Use. And the most Holy Place may well be said to have the Altar of Incense ; because the High Priest could never enter into that place nor perform any service in it , but he was to bring Incense with him , taken in a Censer from this Altar . Whereas therefore there was a two fold use of the Altar of Incense ; the one of the Ordinary Priests , to burn Incense in the Sanctuary every day , and the other of the High Priest to take Incense from it when he entered into the most Holy Place , to fill it with a cloud of its smoak ; the Apostle intending a comparison peculiarly between the Lord Christ and the High Priest only in this Place , and not the other Priests in the daily discharge of their office , he takes no notice of the use of the Altar of Incense in the Sanctuary , but only of that which respected the most Holy Place , and the entrance of the High Priest thereinto . For so he expresly applyes it ver . 12. And therefore he affirms this Place to have had this Golden Altar , its principal use and end being designed unto the service thereof . This I judge to be the true meaning of the Apostle , and sense of his words , and shall not therefore trouble my self nor the reader with the repetition or confutation of other conjectures . And that this was the principal use of this Altar is plainly declared in the order for the making and disposal of it . Exod. 30. 6. Thou shalt put it before the Vail , that is , by the Ark of the Testimony before the Mercy-seat , that is , over the Testimony where I will meet with them . Although it was placed without the Vail , and that for this end , that the High Priest might not enter one step into the most Holy Place , until the smoak of the Incense went before him ; yet had it peculiar respect unto the Ark and Mercy-seat , and is therefore reckoned in the same place and service with them by the Apostle . And this is yet made further evident in that when the High Priest entred into the most Holy Place , and had no service to perform but with respect unto the things pertaining thereunto , he was to make atonement on this Altar with the blood of the Sin-offering , as he did on the Ark and Mercy-seat , Exod. 30. 10. This is an undeniable demonstration that as unto the use of it , it belonged principally unto the most Holy Place , and is here so declared by the Apostle . Wherefore the assignation hereof unto that place by the Author is so far from an objection against the Authority of the Epistle , unto which end it hath by some been made use of , as that it is an argument of his divine wisdom and skill in the nature and use of these institutions . The manner of the service of this Altar intended by the Apostle was briefly thus . The High Priest on the solemn day of expiation that is once a year , took a Golden Censer from this Altar : After which going out of the Sanctuary he put fire into it , taken from the Altar of Burnt-Offerings without the Tabernacle in the Court where the perpetual fire was preserved . Then returning into the Holy Place , he filled his hands with Incense taken from this Altar , the place of the residence of the Spices . And this Altar being placed just at the entrance of the most Holy Place over against the Ark and Mercy-seat , upon his entrance he put the Incense on the fire in the Censer , and entred the Holy Place with a cloud of the smoak thereof . see Levit. 16. 12. 13. The composition and making of this Incense is declared . Exod. 30. 34. 35. &c. And being compounded it was beaten small , that it might immediately take fire , and so placed on this Altar before the Ark , ver . 36. And the placing of this Incense before the Testimony , as is there affirmed , is the same with what our Apostle affirms , that the most Holy Place had it . That in general by Incense , Prayer is signified , the Scripture expressly testifieth . Let my Prayer come before thee as Incense , Psal. 141. 2. And there is a fourfould Resemblance between them . ( 1. ) In that it was Beaten and Pounded before it was used . So doth acceptable Prayer proceed from a broken and contrite Spirit , Psal. 51. 17. ( 2. ) It was of no use untill fire was put under it , and that taken from the Altar . Nor is that Prayer of any Vertue or Essicacy , which is not kindled by the fire from above , the Holy Spirit of God , which we have from our Altar Christ Jesus . ( 3. ) It naturally ascended upwards towards Heaven , as all Offerings in the Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aseensions risings up . And this is the Design of Prayer , to ascend unto the Throne of God : I will direct unto thee , and look up ; that is , Pray , Psal. 5. 3. ( 4. ) It yielded a sweet savour which was one end of it in Temple services , wherein there was so much burning of flesh and blood . So doth prayer yeild a sweet savour unto God ; a savour of Rest wherein he is well pleased . In this general sense even the Prayers of the Saints might be typified and represented in that daily burning of Incense which was used in the Sanctuary . But it must be granted that this Incense is distinguished from the Prayers of the Saints , as that which is in the hand of Christ alone , to give Vertue and Efficacy unto them , Revel . 8. 4. Wherefore this Golden Altar of Incense as placed in the Sanctuary , and whereon Incense burned continually every Morning and Evening , was a Type of Christ , by his Mediation and Intercession giving Efficacy unto the continual Prayers of all Believers . But that which the Apostle in this place hath alone respect unto , was the burning of the Incense in the Golden Censer on the day of Expiation when the High Priest entered into the most Holy Place . And this Represented only the personal Mediatory Prayer of Christ himselfe . Concerning it we may observe . 1. That the time of it was after the Sacrifice of the Sin-Offering . For the High Priest was to take along with him the Blood of that Sacrifice , to carry with him into the Holy Place , Levit. 16. 2. That the Incense was kindled with Fire taken from the Altar , where the Blood of the Sacrifices was newly offered . And two things in the Mediatory Prayer of Christ are hereby intimated unto us . 1. That the Efficacy of them ariseth from , and dependeth on the Sacrifice of himself . Hence Intercession is best apprehended , as the Representation of himself , and the Efficacy of his sacrifice in Heaven before the Throne of God. 2. That this Prayer was quickened and enlivened by the same fire wherewith the Sacrifice of himself was kindled , that is , by the eternal spirit , whereof we shall treat on ver . 14th . Yet we must not so oblige our selves unto the times , seasons , and order of these things , as to exclude the prayers which he offered unto God , before the oblation of himself . Yea that solemn prayer of his recorded Ioh. 17. wherein he sanctified himself to be an oblation , was principally prefigured by the cloud of incense which filled the most Holy Place , covering the Ark and Mercy-seat . For by reason of the imperfection of these Types and their accommodation unto the present service of the Church so far as it was carnal , they could not represent the order of things as they were to be accomplished in the person of Christ , who was both Priest and Sacrifice , Altar , Tabernacle and Incense . For the Law had only a shadow of these things and not the perfect image of them . Some obscure lines of them were drawn therein , but their beautiful order was not represented in them . Although therefore the offering of incense from the Golden Altar in the most holy Place , was after the offering of Sacrifice on the Altar of burnt-offerings , yet was the mediatory Prayer of Christ for the Church of the elect , wherein he also prepared and sanctified himself to be a sacrifice , thereby typified . So also the beating or bruising of the incense before its firing did represent the Agony of his soul , with strong cryes and supplications that he offered unto God therein . And we may observe . 1. The mediatory intercession of Iesus Christ was a sweet savour unto God , and essicacious for the salvation of the Church . The smoak of this perfume was that which covered the Ark and Mercy-seat . Hereby the Law itself which was contained in the Ark , became compliant unto our salvation . For herein Christ was declared to be the end of the Law for righteousness unto them that do believe . 2. The efficacy of Christs Intercession dependeth on his oblation . It was fire from the Altar of Burnt-Offerings , wherewith the incense was kindled . 3. The Glory of these Types did no way answer the Glory of the Antitype , or that which was represented by them . It is acknowledged that the service of the High Priest at and from this Golden Altar , and his entrance with a cloud of incense into the most Holy Place , had great Glory in it , and was suited to ingenerate a great veneration in the minds of the People . Howbeit they were all but carnal things , and had no glory in comparison of the spiritual Glory of Christ in the discharge of his office . We are apt in our minds to admire these things , and almost to wish that God had ordained such a service in the Gospel so outwardly Glorious . For there is that in it which is suited unto these Images of things which men create and are delighted withal in their minds . And besides , they love in divine service to be taken up with such a bodily exercise , as carries Glory with it , an appearance of solemn veneration . Wherefore many things are found out by men unto these ends . But the reason of all is because we are carnal . We see not the Glory of spiritual things , nor do know how to be exercised in our minds about them , with pure acts of Faith and Love. 4. We are alwaies to reckon that the Efficacy and Prevalency of all our Prayers depends on the Incense which is in the hand of our merciful High Priest. It is offered with the Prayers of the Saints , Revel . 8. 4. In themselves our Prayers are weak , and imperfect , it is hard to conceive how they should find acceptance with God. But the unvaluable Incense of the Intercession of Christ , gives them Acceptance and Prevalency . The second thing in this Part of the Tabernacle mentioned by the Aposte is the Ark. This he describes ( 1. ) from its Appellation ; the Ark of the Covenant . ( 2. ) From one particular in its Fabrick , it was overlaid round about with Gold. ( 3. ) From the things that were in it , accompanied it , and had no other use but to be laid up in it ; The Golden Pot that had Manna ; and Aarons Rod that Blossomed . ( 4. ) From what was Placed in it , which to preserve was its principal use ; The Tables of the Covenant . This Vessel in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As the Ark in the flood was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Greeks render both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Latines by Arca. This with the Mercy-Seat wherewith it was covered , was the most Glorious and Mysterious Utensil of the Tabernacle and afterwards of the Temple ; the most eminent Pledge of the Divine presence the most Mysterious Representation of the Holy Properties of his Nature in Christ. This , as the Heart of all Divine service , was first formed ; all other things had a Relation unto it , Exod. 25. 10 , 11. To treat of the Fabrick , that is , the Materials , Dimensions and Fashion of this Ark is not unto our present purpose . For these things the Apostle himself here declares , as being no season to treat of them particularly . This he intends in those words , which we shall not now speak of and their mystical signification which he gives afterwards . 1. The Name of it is the Ark of the Covenant . Sometimes it is called the Ark of the Testimony , Exod. 26. 33. Chap. 29. 35. Chap. 40. 3 , 5. Most commonly the Ark of the Covenant . Numb . 10. 33. Chap. 14. 44. Deut. 10. 8. &c. Sometimes the Ark of God , 1 Sam. 3. 3. Sam. 6. 2. &c. The Ark of the Testimony it was called , because God called the Tables of the Covenant by the name of his Testimony or that which testified his Will unto the People , and by the Peoples acceptance of the Termes of it , was to be a perpetual witness between God and them , Exod. 25. 16. Chap. 31. 18. &c. On the same account is it called the Ark of the Covenant , namely because of what was contained in it , or the Tables of the Covenant , which as I have shewed elsewhere were usually called the Covenant itself . And so they are called the Tables of Testimony , Exod. 31. 18. That is , the Covenant which was the Testimony of God. And lastly it was called the Ark of God , because it was the most eminent Pledge of the especial Presence of God among the People . 2. As to the Fabrick of it , the Apostle observes in particular that it was on every side overlaid or covered with Gold. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every way , within and without , with Plates of beaten Gold. This , as I said before , was the most sacred and glorious Instrument of the Sanctuary ; Yea , the whole Sanctuary as unto its use in the Church of Israel , was built for no other end but to be as it were an house and habit ation for this Ark , Exod. 26. 33. Chap. 40. 21. Hence Sanctification proceeded unto all the other Parts of it ; for , as Solomon observed , the places were holy whereunto the Ark of God came . 2 Chron. 8. 11. And of such sacred veneration was it among the People , so severe was the Exclusion of all flesh from the sight of it , the High Priest only excepted , who entered that holy Place once a year and that not without Blood ; as that the Nations about , took it to be the God that the Israelites worshiped . 1 Sam. 4. 8. And it were not difficult to evidence that many of the pretended Mysterious ceremonies of Worship , that prevailed among the Nations of the World afterwards , were invented in compliance with what they had heard concerning the Ark and Worship of God thereby . This was the most signal Token , Pledge or Symbol of the Presence of God among the People . And thence Metonymically it hath sometimes the name of God , ascribed unto it , as some think ; and of the Glory of God , Psal. 73. 61. And all neglects about it , or contempt of it were most severely punished . From the Tabernacle it was carried into the Temple built by Solomon ; where it continued untill the Babylonian Captivity ; and what became of it afterwards is altogether uncertain . God gave this Ark that it might be a Representation of Christ , as we shall shew ; and he took it away , to increase the desire and expectation of the Church , after him and for him . And , As it was the Glory of God to hide and cover the mysterious counsels of his Will under the Old Testament , whence this Ark was so hidden from the Eyes of all men ; so under the New Testament it is his Glory to reveal and make them open in Iesus Christ. 2 Cor. 3. 18. 4. In this Ark , as it was placed in the Tabernacle , the Apostle affirmeth that there were three things . ( 1. ) The Golden Pot that had Manna . When the Manna first fell , every one was commanded to gather an Omer , for his own eating Exod. 16. 16. Hereon God appointed that a Pot should be provided , which should hold an Omer , to be filled with Manna to be laid up before the Lord for their generations , ver . 33. There was it miraculously preserved from Putresaction , whereas of it self it would not keep two daies unto an end . And it is added , that as the Lord commanded Moses so Aaron laid it up before the Testimony to be kept , ver . 34. But there is a Prolepsis in the words ; Aaron is said to do what he did afterwards . For the Testimony was not yet given , nor Aaron yet consecrated unto his Office. It is not said in this Place where the making of it is appointed , that it is of Gold ; nor is there any mention of what matter it was made . That it was of Gold the Apostle here declares who wrote by Inspiration , and the thing is evident it self : For it was to be placed in that part of the Sanctuary wherein all the Vessels were either of pure Gold , or at least overlaid with it ; and a Pot of another Nature would have been unsuitable thereunto . And it was to be made of that which was most durable , as being to be kept for a Memorial throughout all Generations . The Reason of the sacred Preservation of this Manna in the most Holy Place was , because it was a Type of Christ ; as himself declares ; Ioh. 6. 48 , 49 , 50 , 51. 5. The next thing mentioned is Aaron's Rod that budded . This Rod originally was that where with Moses fed the sheep of his Father-in-Law Iethro , in the Wilderness , which he had in his hand when God called unto him out of the Bush. And thereon God ordained it to be the Token of the putting forth of his Power in the working of Miracles , having by a trial confirmed the Faith of Moses concerning it , Exod. 4. 17. Hereby it became sacred ; and when Aaron was called unto the Office of the Priesthood , it was delivered unto his keeping . For on the budding of it on the trial about the Priesthood , it was laid up before the Testimony , that is , the Ark , Numb . 17. 10. That same Rod did Moses take from before the Testimony , when he was to smite the Rock with it , and work a miracle , whereof this was consecrated to be the outward sign , Numb . 20. 8 , 9 , 10 , 11. Hereof the Apostle affirms only that it budded ; but in the story it is , that it brought forth Buds and Bloomed Blossoms , and yielded Almonds ; being originally cut from an Almond Tree , Numb . 17. 8. But the Apostle mentions what was sufficient unto his Purpose . This Rod of Moses belonged unto the Holy Furniture of the Tabernacle ; because the Spiritual Rock , that followed them , was to be smitten with the Rod of the Law ; that it might give out the Waters of Life unto the Church . 6. The last thing mentioned is the Tables of the Covenant . The two Tables of Stone cut out by Moses and written on with the finger of God , containing the Ten Commandments , which were the substance of Gods Covenant with the People . This Testimony , this Covenant , these Tables of Stone with the Moral Law engraven in them , were by the express command of God put into the Ark , Exod. 25. 16. Chap. 33. 18. Chap. 40. 20. Deut. 10. 5. And there was nothing else in the Ark but these two Tables of Stone with the Law written in them ; as is expresly affirmed , 1 Kings 8. 9. 2 Chron. 5. 10. Wherefore whereas it is said of Aaron's Rod , and the Pot of Manna , that they were placed before the Testimony , Exod. 16. 34. Numb . 17. 10. that is , the Ark ; and the Book of the Law was also put into the side of it , that is , laid beside it ; Deut. 31. 26. and not only are the Tables of Stone appointed expresly to be put into the Ark ; but also it is likewise affirmed that there was nothing else in the Ark but these Tables of Stone ; This Place of the Apostle hath been exceedingly tortured and perplexed by Criticks , and all sorts of Expositors , with multiplied conjectures , Objections and Solutions . I know not that the Repetition of them in this place would be of any use ; Those who have a mind to exercise themselves about them , do know where to find them . I shall therefore give only that interpretation of the words , which , for the Substance of it , all sober Expositors do at least betake themselves unto . The true real positure of these things was after this manner . In the closed Ark , there was nothing at all but the two Tables of Stone . Before it , or at the ends of it , adjoyning unto it , were the Pot of Manna , and the miracle-working Rod. Neither of these were of any actual use in the service of God , but only were kept as sacred Memorials . Unto this end being placed by it , they were joyned unto , and reckoned with the Ark. This appurtenance of them unto the Ark , the Apostle expresseth by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this preposition is so frequently used in the Scripture to signify , adhesion , conjunction , approximation , Appurtenance of one thing unto another , that it is meer Cavilling to assign it any other signification in this place , or to restrain it unto inclusion only , the things themselves requiring that sense . See Job 19. 20. Deut. 6. 7. 1 Sam. 1. 42. Hos. 4. 3. Luke 1. 17. Iosh. 10. 10. Matth. 21. 12. And a Multitude of Instances are gathered by others . VER . 5. And over it the Cherubims of Glory , Shadowing the Mercy-Seat ; of which things we cannot now speak particularly . THE Apostle proceedeth in his Description of the immediate appurtenances of the Ark. He hath declared what was disposed with reference unto it , as the Golden Censer ; what was before it , as the Pot of Manna and Aaron's Rod ; what was within it , namely , the Tables of the Covenant . Now he sheweth what was over it , so giving an account of its whole Furniture , and all that any way belonged unto it . Two things he adds ; namely , ( 1. ) The Cherubims ; ( 2. ) The Mercy-Seat . And first he describes the Cherubims ; ( 1. ) By their positure ; they were over the Ark. ( 2. ) By their Title ; Cherubims of Glory . ( 3. ) Their use ; they Shadowed the Mercy-Seat . The Making , Form , Fashion and Use of these Cherubims is declared Exod. 25. The signification of the Name , and their original shape or form , any farther then that they were alata animata , winged Creatures , are not certainly known . Most as unto the Derivation of the Name follow Kimchi ; who affirms the Letter Caph to be servile and a note of Similitude ; and the word to signify a Youth or a Child . Such these Images are thought to represent ; only they had Wings instead of Arms , as we now usually paint Angels ; for their Bodies , Sides and Feet are mentioned in other places , Isa. 6. 2. Ezek. 1. 5 , 6 , 7. where they are expresly said to have the Shape of a man. Wherefore both as they were first ▪ framed for the Tabernacle , and afterwards for the Temple , when their Dimensions were exceedingly enlarged , they were of humane shape ; only with wings to denote the Angelical Nature . They were two of them , one at each end of the Ark or Mercy-Seat . Their faces were turned inwards one towards another , so as that their wings touched one another . This Posture , gave unto the whole work of the Ark , Mercy-Seat and Cherubims , the form of a Seat , which represented the Throne of God. From thence he spake , whence the whole was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle . As unto their place and posture , they were over the Ark. For these Cherubims had feet whereon they stood , 2 Chron. 3. 13. And these feet were joyned in one continued beaten work unto the ends of the Mercy-Seat which was upon the Ark ; Wherefore they were wholly over it , or above it , as the Apostle here speaks . 2. As unto the Apellation whereby he describes them , it is Cherubims of Glory : That is say Expositors generally , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Glorious Cherubims . If so , this term is not given them from the matter whereof they were made . Those indeed in the Tabernacle were of beaten Gold , being but of a small measure or proportion , Exod. 25. 18. Those in the Temple of Solomon were made of the wood of the Olive Tree only overlaid with Gold. For they were very large extending their wings unto the whole breadth of the Oracle which was twenty Cubits , 1 King. 6. 23. 2 Chron. 3. 10. But such was the matter of other utensils also , as the Candlesticks , which yet are not called the Candlesticks of Glory . Nor are they so called from their shape and fashion : For this , as I have shewed , most probably was humane shape with wings , wherein there was nothing peculiarly glorious . But they are so called from their posture and use . For stretching out their wings on high , and looking inwards with an appearance of veneration , and so compassing the Mercy-Seat with their wings , all but the forepart of it , they made a Representation of a Glorious Seat or Throne , wherein the Majestatical Presence of God did sit and reside . And from between these Cherubims , above the Mercy-Seat it was that God spake unto Moses , and gave out his Oracles , Exod. 25. 22. As a man on a Throne , speaks above the place where he sits and rests . Hence may they be called the Glorious Cherubims . But I must add , that by glory here , the Majestatical Presence of God himself is intended . The Cherubims , that represented the glorious Presence of God himself , as he dwelt among the People . So the Apostle reckoning up the Priviledges of the Hebrews , Rom. 9. 4. affirms that unto them appertained the Adoption and the Glory . And therein not the Ark is intended , although it may be that is sometimes called the Glory , or signified under that name , as 1 Sam. 4. 21 , 22. Psal. 26. 8. But it is God himself in his peculiar Residence among the People ; that is , in the Representation of his Presence which is in Christ , who is Immanuel , and therefore called the Glory of Israel Luk. 2. 32. The Cherubims being designed to make a Representation hereof , as we shall immediately declare , are called the Cherubims of Glory . As unto their use it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Hebrew word in that Language is of the Masculine Gender , but the Apostle here useth it in the Neuter , as appeares by this Participle , and so do the LXX where they make mention of them . This , as some suppose , is done because for the most part , they had the form of brute Creatures . For so they say they had four faces , of a man , of a Lyon , of an Oxe , and of an Eagle . But although there was this form in the appearance of them made unto Ezekiel , Chap. 1. 10 ; Yet was it not so of these Images in the Tabernacle , nor of them afterwards in the Temple . But the only Reason of this construction is , that Hebrew word not being translated as unto its signification , but literally transformed into the Greek Language , is looked on as indeclinable , as all words foreign unto a Language are , and belonging unto the Neuter Gender . Shadowing , Covering , Protecting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. Chap. 25. Verse 20. They shall stretch forth their wings on high , covering over the Mercy-Seat with their wings ; or their wings covering over the Mercy-Seat . But this Office of the Cherubims we cannot understand , untill we have declared what was that Mercy-Seat , which they so covered over , and which the Apostle makes mention of in the last place . The making and frame of it is declared , Exod. 25. 17. In the Hebrew it is called Capporeth or Cipporeth ; from Caphar . The verb in Kal , signifies to cover , to pitch over and thereby to cover , Gen. 6. 14. Thence is Capporeth a Covering . But this Cipporeth is rendred by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiatory , a Mercy-Seat ; as it is also by the LXX sometimes , and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imposed Covering . But whereas in Allusion hereunto , the Lord Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Rom. 3. 25. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 1 Ioh. 2. 2. that sense must be taken in , and so it is constantly rendred by our Translation the Mercy-Seat . And in that sense it is derived from Cipper in Pihel which signifies to remove or take away , and consequently to be propitious and merciful in taking away of sin , as also to appease , atone , reconcile , and purge , whereby sin is taken away . See Gen. 32. 20. to appease ; Prov. 16. 14. to pacify ; Psal. 65. 3. to purge away , applied to sin . Psal. 78. 38. to forgive Iniquities . Deut. 21. 8. to be merciful , Psal. 79. 9. to expiate . Thence is the day of expiation ; the great day of fast unto the Iews . This is the fast which was said to be over , in the storm that Paul and his companions were in ; For it was on the tenth day of the seventh month , about which season Navigation is dangerous . Hence Cipporeth is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Mercy-seat . Yet if we will have respect also unto the first sense of the verb , and its use in Exodus ; we may render it a covering Mercy-seat . The matter of this Mercy-seat was of pure beaten Gold ; the measures of it exactly commensurate and answering unto that of the Ark ; two cubits and an half the length of it , and a cubit and an half the breadth of it . Exod. 25. 10 , 17. As unto the use of it was put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . 21. above upon the Ark. What was the Thickness of it , there is no mention . The Jews say it was an hand breadth , which is not likely . However it was of considerable substance ; For the Cherubims were beaten out of it , at its ends . ver . 18 , 19. For the Situation and Posture of it ; some suppose that it was held in the hands of the Cherubims at a good distance from the Ark : And the reason they give for this conjecture is , that so it did best represent a Throne . The Mercy-seat was as the seat of it , and the Ark as the footstool , for so they say it is called when the Church is invited to worship at his footstool . Psal. 99. 5. But this reason indeed everts the supposition which it was produced to confirm . For the Ark and Mercy-seat being exactly commensurate , and the one placed directly over the other , it could have no appearance of a footstool , which must be placed before the seat itself : Nor is there any mention of the hands of the Cherubims , as there is directly of their feet in those made by Solomon . Nor is it probable they had any , but only wings instead of them ; although those in Ezekiel's vision , as they served the providence of God , had the hands of a man under their wings . Chap. 1. 8. Nor could it be called a covering unto the Ark , if it were at that distance from it , as this conceit will make it to be . It was therefore laid immediately on the Ark , so as the Cherubims were represented to be above the Throne ; as the Seraphims were in Isaiah's vision . chap. 6. 2. It had , as we observed , the just dimension of the Ark. But the Ark had a crown of Gold round about it ; that is , on its sides and its ends . Exod. 25. 11. chap. 37. 2. But this crown or fringe of Gold , was so placed on the outsides of it , that it diminished nothing of its Proportion of two cubits and an half in length , and a cubit and an half in breadth . Wherefore the Mercy-seat being exactly of the same measure , it fell in upon it , on the inside of the border or crown of Gold. It remains only that we enquire whether it were itself the covering of the Ark , or whether the Ark had a covering of its own which it was placed upon . It is certain that the Ark was open when the Testimony or Tables of stone with the Law written in them were put into it . And there is no mention of of the opening or shutting of it , how it should be closed and fastened when the tables were put into it . These things I suppose would not have been omitted had it had a Covering of its own . Besides it is certain that this Propitiatory , and the Cherubims belonging thereunto , were never to be seperated from the Ark ; but when the Ark was removed and carried by the staves , they were carried upon it . This is evident from hence , because whereas all the other golden Utensils had rings and staves wherewith they were born , these had none , but must be carried in the hands of men , if they were not inseparable from the Ark. And when the men of Bethshemesh looked into the Ark , it doth not appear that they first took off the Mercy-seat with the Cherubims , and then brake up the covering of the Ark ; but only lifted up the Mercy-seat by the Cherubims , which opened the Ark , and discovered what was therein . Iudg. 6. 19. I do judge therefore that this Mercy-seat was the only covering of the Ark above , falling in close within the crown of Gold , exactly answering it in its dimensions . Out of this Mercy-seat , of the same substance of it and contiguous unto it the Cherubims being formed , their wings which were above , some distance from it , being turned towards it , did overshadow it , giving a representation of a glorious Throne . This is a brief description of the Utensils of the most holy place . The Ark which was as the heart and center of the whole was placed at the West end of it , with its ends towards the sides of the place , the face as unto the entrance , and the back part unto the West end . Before it , was placed the pot of Manna , and the Rod that budded as afterwards ; at one end of it was placed the book of the Law. In the Ark was the Testimony or the 2 Tables of stone with the Law written in them by the finger of God , and nothing else . When they were put into it , it was covered with the Mercy-seat , and that shadowed with the wings of the Cherubims . At the entrance into it was the Golden Altar of Incense with the Golden Censer ; which although , as our Apostle shews , it did in its use principally respect the service of this part of the Tabernacle , yet could not be placed within the vail , because the High Priest was not to enter himself until he had raised a cloud of Incense through which he entred . The Apostle having given this account of the Sanctuary in both parts of it , and what was contained in them , adds , of which we now cannot speak particularly ; or rather , concerning which things it is not now a season to speak particularly , or of the several parts of it , one by one . And the Reason hereof was , because he had an especial design to manage , from the consideration of the whole fabrick , the service of the High Priest in it ; which the particular consideration of each part by it self would have too much diverted him from . Howbeit he plainly intimates that all and every one of them in particular were of singular consideration , as Typical of the Lord Christ and his Ministry . For unto this end doth he reckon them up in order . Only it seemed good unto the Holy Ghost , not to give unto the Church a particular application of them in this place , but hath lest it unto our humble diligence to seek after it out of the Scripture , according unto the Analogy of faith , and such rules of the interpretation of those Mysteries as himself giveth in the ensuing declaration of their nature , use and end in general . This therefore I shall briefly endeavour , yet so as , according unto the example of the Apostle , not to divert from the especial design of the place . As was said before , so must I say again , expositors either pass by these things without any notice , or indulge unto various conjectures without any certain rule of what they assert . Those of the Roman Church , are generally so taken up with their fourfold sense of the Scripture , Literal , Allegorical , Tropological , and Anagogical , wherein for the most part they know not how to distinguish one from another , that they wrest this and the like passages unto what sense they please . I shall keep my self unto a certain rule , and where that will not guide me , I shall not venture on any conjectures . When Ezekiel had his vision of God in the administration of his providence , he sayes of it , this was the appearance of the likeness of the Glory of the Lord ; chap. 1. 28. And we may say of this Holy Place with its furniture ; This was the appearance of the likeness of the Glory of the Lord in the administration of Grace . Why God would in this manner , by these means , represent himself and the Glory of his Grace absolutely , we can give no reason but his own holy will and infinite wisdom . But this we find he did , and that with great solemnity . For first he made a glorious Representation of it immediately by his own power in the Mount. He shewed a pattern of it in the Mount , which was not only an Exemplar of what he would have framed here below , but expressive of the Idea in his own mind of good things to come . And thereon he gave command that it should in all things be made exactly according unto that Pattern , enabling certain persons with wisdom , skill and understanding so to do . And some things we may observe concerning the whole in general . 1. The Nature of the things themselves , or the materials of the whole , being earthly , and the state of the Church unto whose service it was allotted being imperfect and designed so to be , two things did necessary follow thereon ; 1. That sundry concernments of it , as the outward shape , form , and dimensions both of the Tabernacle and all its Utensils were accomodated unto the present state of the Church . Hence were they made outwardly glorious and venerable ; for the People being comparatively carnal were affected with such things . Hence were they all portable also at their first institution , to comply with the state of the People in the wilderness ; whence alterations were made in all of them , excepting the Ark and Mercy-seat , on the building of the Temple . In these things therefore we are not to seek for any mystical signification , for they were only in compliance with present use . They served , as the Apostle immediately declares , unto the use of carnal ordinances , which were to continue unto the time of Reformation only . 2. That the resemblance of heavenly things in them , was but dark and obscure as the Apostle expresly affirms , chap. 10. 1. This both the nature of the things themselves , being earthly and carnal , with that state wherein the Church was to be kept unto the fullness of time , did require , 2. This yet is certain and indubitable , which gives us our stable rule of the Interpretation of their significancy , that God chose this way and these means to represent his glorious presence in and with the Lord Christ , unto all the ends of his mediation . For with respect unto them it is said , that the fullness of the Godhead dwelt in him bodily , Col. 2. 9. namely , as it dwelt Typically in the Tabernacle by the outward Pledges of his especial presence . Whence he concludes that they were all a shadow whereof the body was Christ , ver . 17. But we need seek for no further Testimony hereunto , than the express design of the Apostle in this place . For his whole discourse in this and the ensuing chapter , is to manifest the representation of Christ in them all . And those who would have only an application to be made of something unto Christ by way of accomodation or allusion , as the Socinians contend , do reject the wisdom of God in their institution , and expresly contradict the whole scope of the Apostle . We have therefore nothing else to do , but to find out the resemblance , which , as an effect of divine wisdom , and by vertue of divine institution , was in them , unto Gods being in Christ reconciling the world unto himself . And to this end the things ensuing may be observed . 1. The Spring , the Life and Soul of all this service was the Decalogue , the ten words written in Tables of stone , called the Tables of the Covenant . This is the eternal unalterable rule of our Relation unto God , as rational creatures capable of moral obedience , and eternal rewards . Hereunto all this service related , as prefiguring the way whereby the Church might be freed from the guilt of its transgressions , and obtain the accomplishment of it in them and for them . For , ( 1. ) It was given and prescribed unto the People , and by them accepted as the Terms of Gods Covenant , before any of these things were revealed or appointed . Deut. 5. 27. Wherefore all these following institutions did only manifest , how that Covenant should be complyed withal and fulfilled . ( 2. ) It was written in Tables of stone , and those renewed after they were broken , before any of these things were prepared or erected . Exod. 34. 1. God by the occasional breaking of the first Tables , on the sin of the People , declared that there was no keeping , no fullfiling of that Covenant , before the Provision made in these Ordinances was granted unto the People . ( 3. ) The Ark was made and appointed for no other end , but to preserve and keep these Tables of the Covenant or Testimony of God. Exod. 25. 16. And it was hereon the great token and Pledge of the presence of God among the People , wherein his glory dwelt among them . So the wife of Phinehas the Priest made the dying confession of her faith , she said , the Glory is departed from Israel for the Ark of God is taken . 1 Sam. 4. 22. Wherefore , ( 4. ) All other things , the whole Tabernacle with all the furniture , Utensils and services of it , were made and appointed to minister unto the Ark , and when the Ark was removed from them they were of no use nor signification . Wherefore when it was absent from the Tabernacle , all the House of Israel lamented after the Lord , 1 Sam. 7. 2. For the remaining Tabernacle was no longer unto them a Pledge of his presence . And therefore when Solomon afterwards had finished all the Glorious work of the Temple , with all that belonged unto it , he assembled all the Elders of Israel , and all the Heads of the Tribes , the chief of the Fathers of the Children of Israel , to bring the Ark of the Covenant into its place in the Temple , 1. Kings 8. 1 , 2 , 3 , 4. Before this was done , all that glorious and costly structure was of no sacred use . This order of things doth sufficiently evidence , that the Spring of all these services lay in the Tables of the Covenant . 2. This Law as unto the substance of it , was the only Law of creation , the rule of the first Covenant of works . For it contained the summe and substance of that obedience which is due unto God from all rational creatures made in his Image , and nothing else . It was the whole of what God designed in our creation unto his own Glory and our everlasting Blessedness . What was in the Tables of stone was nothing but a transcript of what was written in the heart of man originally ; and which is returned thither again by the Grace of the new Covenant . Ier. 32. 35. 2 Cor. 3. 3. 3. Although this Law as a Covenant , was broken and disanulled by the entrance of sin , and became insufficient as unto its first ends of the Justification and Salvation of the Church thereby . Rom. 8. 3. Yet as a Law and Rule of obedience it was never disanulled , nor would God suffer it to be . Yea , one principal design of God in Christ was that it might be fulfilled and established . Matt. 5. 17 , 18. Rom. 3. 31. For to reject this Law , or to abrogate it , had been for God to have laid aside that Glory of his Holiness and Righteousness which in his infinite wisdom he designed therein . Hence after it was again broken by the People as a Covenant , he wrote it a second time himself in Tables of stone , and caused it to be safely kept in the Ark as his perpetual Testimony . That therefore which he taught the Church by & in all this , in the first place was , that this Law was to be fulfilled and accomplished , or they could have no advantage of , or benefit by the Covenant . 4. This Law was given unto the People with great dread and terrour . Hereby were they taught and did learn , that they were no way able of themselves , to answer or stand before the holiness of God therein . Hereon they desired that on the account thereof , they might not appear immediately in the presence of God , but that they might have a Mediator to transact all things between God and them . Deut. 5. 22 , 23 , 24 , 25. 5. God himself by all ways declared , that if he should deal with the People according unto the Tenor and Rigor of this Law , they could not stand before Him. Wherefore on all occasions he calls them to place their confidence not in their own Obedience thereunto , but in his Mercy and Grace . And that this was their Faith themselves professed on all occasions . See Psal. 130. 3 , 4. Psal. 142. 3. 6. All this God instructed them in , by those mystical Vessels of the most Holy Place . For after the Tables were put into the Ark , as under his Eye and in his presence ; he ordained that it should be covered with the Mercy-seat . For hereby he did declare both that the Law was to be kept and fulfilled , and yet that mercy should be extended unto them . 7. This great mystery he instructed them in three ways . ( 1. ) In that the Covering of the Ark was a Propitiatory , a Mercy-Seat , and that its use was to cover the Law in the Presence of God. This was a great Instruction . For if God should mark Iniquities according unto the Law , who should stand ? ( 2. ) In that the Blood of Atonement for sin was brought into the Holy Place and sprinkled on the Mercy-seat . Levit. 16. 14. And this was done seven times to denote the Perfection of the Reconciliation that was made . And herein were they also taught , that the covering of the Law by the Mercy-seat , so as that Mercy and Pardon might be granted notwithstanding the sentence and curse of the Law , was from the Atonement made for sin , by the expiatory Sacrifice . ( 3. ) By the cloud of Incense that covered both Ark and Mercy-seat , testifying that God received from thence a savour of Rest , Levit. 16. 13. 8. The Cherubims , or Angels under that denomination , were the Ministers of God in executing the curse and Punishment on man when after his sin , he was driven out of the Garden of God. Gen. 3. 24. Hence ensued a fear and dread of Angels on all mankind , which they abused unto manifold superstitions . But now to testifie that all things in Heaven and Earth , should be reconciled and brought under one Head ; Ephes. 1. 10. There was a representation of their Ministry , in this great mystery of the Law and the Mercy-seat . Wherefore they are ready unto the Ministry of the Church of mankind , all things being now reconciled Heb. 1. 14. purely with respect unto the Mercy-seat which their faces were turned towards , and which they shadowed with their wings . 9. Yet was this Mystery so great , namely , that which was represented by these Types , that the Angels themselves were to bow down to look into it . 1 Pet. 1. 11. So are they here represented in a posture of admiration and adoration . And in their overshadowing of the Mercy-seat with their wings , they declared how this Mystery in the fullness of it was hid from the eyes of all men . See Eph. 3. 8 , 9 , 10 , 11 , 12. 10. The Ground was originally blessed of God , to bring forth food for man , for the preservation of his life in that state and condition wherein he was to live unto God according unto the Covenant of works , Gen. 1. 29. But upon the entrance of sin it was cursed , neither are the fruits of it any more a Token or Pledge of the favour of God , nor are they sufficient to maintain a life unto God. Gen. 3. 17 , 18. Wherefore God declared that there must be bread given the Church from Heaven , which might maintain a spiritual life in them . This God did by giving them Manna in the wilderness . And that all instructions in Grace and mercy might be reduced into an head in this Holy Place , because of that whereof it was a Type , a Pot filled with it was placed for a memorial in this Holy Place before the Ark and Mercy-Seat . See Psal. 78. 24 , 25. Iohn 6. 31. Hereby were they taught to look for the bread of life from Heaven , which should maintain them in their spiritual , and nourish them unto eternal life . 11. When the whole Church was ready to perish for want of water ; a Rock was smitten with the Rod of Moses , which brought water out of it unto their refreshment ; God taught them thereby , that the Rock of Ages was to be smitten with the Rod of the Law , that the waters of life might be brought forth thereby . 1 Cor. 10. 4. Wherefore this Rod also was laid up for an instructive memorial before the Ark. In all these things did God instruct the Church , by the Tabernacle , especially this most Holy Place , the Utensils , Furniture , and Services of it . And the end of them all was to give them such a representation of the mystery of his grace in Christ Jesus , as was meet for the state of the Church before his actual exhibition in the flesh . Hence he is declared in the Gospel to be the Body and Substance of them all . And I shall endeavour with all humble reverence , to make that application of them unto him , which Scripture Light guides us unto . 1. In his Obedience unto God according unto the Law , he is the true Ark wherein the Law was kept inviolate , that is , was fullfilled , answered and accomplished , Matt. 5. 17. Rom. 8. 3. chap. 10. 3. Hence by Gods gracious dealing with sinners , pardoning and justifying them freely , the Law is not disanulled but established . Rom. 3. 31. That this was to be done , that without it no Covenant between God and man could be firm and stable , was the principal design of God to declare in all this Service ; without the consideration whereof it was wholly insignificant . This was the original mystery of all these institutions , that in and by the Obedience of the promised seed , the everlasting unalterable Law should be fulfilled . In him , as the Jews speak , was the Law restored unto its pristine Crown , signifyed by that Crown of Gold which was round about the Ark , wherein the Law was kept . Then had the Law its crown and glory when it was fulfilled in Christ. This the Church of Israel ought to have learned and believed , and did so whilest they continued to pray for mercy for the Lord's sake , as Dan. 9. 17. But afterwards when they rejected the knowledge hereof , and adhered unto the Law absolutely as written in Tables of stone , they utterly perished . Rom. 9. 31 , 32 , 33. chap. 10. 2 , 4. And they do all yet , what lieth in them , return unto the material Ark and Tables of stone , who reject the accomplishment of the Law , in and by Jesus Christ. 2. He was the Mercy-Seat , that is , he was represented by it . So the Apostle speaks expresly , God set him forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 3. 25. A Propitiation , that is , to answer the Mercy-Seat and what was signifyed thereby . And this was to cover the Law under the eye of God. He interposeth between God and his Throne and the Law , that he may not enter into judgment with us , in pursuit of the curse of it . The Law required Obedience , and threatned the curse in case of disobedience . With respect unto the obedience which it required , Christ was the Ark in whom it was fulfilled : And with respect unto the Curse of the Law , he was the Mercy-Seat or Propitiation whereby Atonement was made , that the curse should not be inflicted . Gal. 3. 13. 3. It was his blood in figure that was carried into the Holy Place to make Atonement ; as the Apostle declares at large in this Chapter . The Efficacy of his blood when he offered himself an expiatory Sacrifice for sin unto God , that prevailed for an atonement in the Holy Place not made with hands . See chap. 10. 11 , 12 , 13. 4. It is his Intercession that is the cloud of Incense which covers the Ark and Mercy Seat. This gives a continual sweet Savour unto God from his oblation , and renders acceptable all the worship of the Church in their approaches unto him . Rev. 8. 3. These things did God instruct the Church in by Types and figures , to prepare their faith for the receiving of him at his actual oblation : And on the representation so made of him , all that truly believed lived in the expectation of him and longing after him , with the departure of these shadows of good things to come . Cant. 2. 7. chap. 4. 6. chap. 8. 14. Luk. 10. 24. 1 Pet. 1. 11. And the refusal of this instruction was that which ruined this Church of the Hebrews . 5. It was He who took off the original curse of the Law , whose first execution was committed unto the Cherubims when man was driven out of the Garden , and kept from all approaches unto the Tree of Life . Hereby he made reconciliation between them and the elect Church of God. Ephes. 1. 10. Hence have they now a ministery with respect unto the Mercy-Seat , for the good of the heirs of salvation . Heb. 1. 14. 6. He was the Bread of Life typed by the Manna kept in the Golden Pot before the Mercy-Seat . For he alone is the nourishment of the spiritual life of men . The mystery hereof , himself at large declares . John. 6. 31 , 32 , 33 , 34. This were they taught to expect in the memorial of that heavenly food which was preserved in the Sanctuary . 7. He was that Spiritual Rock which was smitten with the Rod of Moses , the curse and stroke of the Law : Hereon the waters of Life flowed from him ; for the quickning and refreshment of the Church . 1 Cor. 10. 3 , 4. Thus was the Lord Christ All and in All from the beginning . And as the general design of the whole structure of the Tabernacle with all that belonged thereunto , was to declare that God was reconciled to sinners , with a blessed provision for the glory of his Holiness and the honour of the Law , which is in and by Jesus Christ alone ; so every thing in it directed unto his Person , or his Grace , or some Act of his Mediation . And two things do now attend all these institutions . ( 1 ) As they are interpreted by Gospel Light , they are a glorious representation of the wisdom of God , and a signal confirmation of saith in him who was prefigured by them . ( 2 ) Take them in themselves separated from this end , and they give no representation of any one holy property of the nature of God ; nothing of his wisdom , Goodness , Greatness , Love or Grace , but are low and carnal , base and beggarly . And that we may have a due apprehension of them , some things in general concerning them may be considered . 1. The whole Scheme , Frame , Fashion , Use and Service of the Tabernacle with all that belonged thereunto , was a meer arbitrary effect of the soveraign will and pleasure of God. Why he would by this way and by these means declare himself appeased unto the Church , and he would graciously dwell amongst them ; why he would by them type out and prefigure the incarnation and mediation of Christ , no other reason can be given but his own will which in all things is to be adored by us . Other wayes and means unto the same ends were not wanting unto divine wisdom , but this in the good pleasure of his will he determined on . In the supreme authority of God was the Church absolutely to acquiesce whilest it was obliged unto the observation of these ordinances , and other reason of them they could not give . And whereas their use is now utterly ceased , yet do they abide on the Holy Record , as some think the fabrick of Heaven and Earth shall do after the final judgment , to be monuments of his wisdom and soveraignty . But the principal ends of the preservation of this memorial in the sacred Record are two . ( 1 ) That it may be a perpetual Testimony unto the praescience , faithfulness and power of God. His infinite praescience is testified unto , in the prospect which therein he declares himself to have had of the whole future frame of things under the Gospel which he represented therein ; His faithfulness and power in the accomplishment of all these things which were prefigured by them . ( 2 ) That it might testifie the abundant Grace and Goodness of God unto the Church of the new Testament , which enjoyeth the substance of all those spiritual things , whereof of old he granted only the Types and shadows . Wherefore , 2. It must be acknowledged , that the Instruction given by these things into the mysteries of the will of God , and consequently all those teachings which were influenced and guided by them , were dark , obscure and difficult to be rightly apprehended and duly improved . Hence the way of Teaching under the old Testament was one reason for the abolishing of that Covenant , that a more effectual way of instruction and Illumination might be introduced . This is declared at large in the exposition of the preceding chapter . There was need for them all to go up and down , every one unto his Brother , andevery one unto his Neighbour , saying , know the Lord. For the true knowledge of him and of the mysteries of his will was by these means very difficultly to be obtained . And now the Jews have lost all that prospect unto the promised seed which their forefathers had in these things , it is sad to consider what work they make with them . They have turned the whole of all legal institutions into such an endless , scrupulous , superstitious observance of carnal Rites in all imaginable circumstances as never became the divine wisdom to appoint , as is marvellous that any of the race of mankind should enbondage themselves unto . Yea , now all things are plainly fullfilled in Christ , some among our selves would have the most of them to have represented Heaven and the Planets , the fruits of the Earth , and I know not what besides . But this was the way which the infinite wisdom of God fixed on for the instruction of the Church in the state then allotted unto it . 3. This instruction was sufficient unto the end of God in the edification and salvation of them that did believe . For these things being diligently and humbly enquired into , they gave that Image and Resemblance of the work of Gods Grace in Christ , which the Church was capable of in that state , before its actual accomplishment . Those who were wise and holy among them , knew full well that all these things in general were but Types of better things , and that there was something more designed of God in the Pattern shewed unto Moses , than what they did contain . For Moses made and did all things for a Testimony unto what should be spoken afterwards . chap. 3. 5. In brief , they all of them believed , that through the Messiah , the promised seed , they should really receive all that Grace , Goodness , Pardon , Mercy , Love , Favour and Priviledges , which were testified unto in the Tabernacle and all the Services of it . And because they were not able to make distinct , particular applications of all these things unto his mediatory actings , their faith was principally fixed on the person of Christ as I have elswhere demonstrated . And with respect unto him , his sufferings , and his glory , they diligently enquired into these things . 1 Pet. 1. 11. And this was sufficient unto that faith and obedience which God then required of the Church . For 4. Their diligent enquiry into these things and the meaning of them was the principal exercise of their faith and subjection of soul unto God. For even in these things also did the Spirit testify beforehand the sufferings of Christ and the Glory that did ensue . And as the exercise of faith herein was acceptable unto God , so the discoveries of Grace which they received therein were refreshing unto their souls . For hereby they often saw the King in his Beauty , and beheld the pleasant land , which was far off . Isa. 33. 17. 5. That worship which was outwardly performed in and by these things was full of Beauty and Glory . 2 Cor. 3. It was also suited to beget a due reverence of the Majesty and Holiness of God. It was God's way of worship ; It was God's order , and so had characters of divine wisdom upon it . Wherefore although the People were originally obliged unto the observance of it , by the meer soveraign will and pleasure of God , yet the things themselves were so beautiful and glorious , as nothing but the substance of the things themselves in Christ could excel . This made the Devil as it were steal away so many rites of the Tabernacle worship , and turn them unto his own use in the Idolatry of the nations . 6. It is a sad instance of the degeneracy of the corrupted nature of man ; that , whereas all these things were appointed for no other end but to signify beforehand the coming of Christ , his sufferings , and the Glory that ensued ; the principal reason why the Church of the Jews rejected him at his coming was , that they preferred these institutions and their carnal use above and before him who was the substance and life of them all . And no otherwise will it fall out with them all , who prefer any thing in religion before him , or suppose that any thing is accepted with God without him . Some things we may also observe in general for our own instruction , from what we have discoursed on this occasion . 1. Although the soveraign will and pleasure of God be the only reason and original cause of all instituted worship , yet there is , and ever was in all his institutions such an evidence of divine wisdom and Goodness , as gives them beauty , desirableness and usefulness unto their proper end . There is that in them which unto an enlightned mind will distinguish them for ever , from the most plausible inventions of men , advanced in the imitation of them . Only a diligent enquiry into them is expected from us : Psal. 111. 2. 3. When men have sleight considerations of any of Gods institutions , when they come unto them without a sense that there is divine wisdom in them , that which becomes him from whom they are , it is no wonder if their glory be hid from them : But when we diligently and humbly enquire into any of the ways of God , to find out the characters of his divine excellencies that are upon them , we shall obtain a satisfying view of his glory . Hos. 4. 9. 2. All the Counsels of God concerning his worship in this world , and his eternal glory in the salvation of the Church , do center in the Person and Mediation of Christ. The Life , Glory and Usefulness of all things whereof we have discoursed , arose from hence , that there was in them all a representation of the Person and Mediation of Christ. Hereunto were they designed by divine wisdom . In him alone is God well pleased , in him alone will he be glorifyed . VER . VI , VII . HAving given an account of the Structure or Fabrick of the Tabernacle in the two parts of it , and the furniture of those several parts distinctly , to compleat his argument , the Apostle adds in these verses the consideration of the uses they were designed unto in the service of God. For in the Application of these things unto his purpose and the Argument he designeth from them , both of these in conjunction , namely , the Structure of the Tabernacle with its furniture and the services performed therein , were to be made use of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Lat. His verò ita compositis ; so composed , so framed and put together , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae ita disposita erant ; which things were sodisposed ; altering the absolute construction of the words , and carrying on the sense of the former thus far . Others ; His verò ita ordinatis ; i●a praeparatis ; thus ordered , thus prepared , thus ordained . Ornatis ; adorned , Beza . Constructis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the ordering , placing or fixing of vessels or any materials prepared for use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. in priori Tabernaculo ; for in prius Tabernaculum . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the outward Tabernacle ; that is , of those parts mentioned by the Apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. Semper , alwayes . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omni tempore ; Others generally , quovis tempore ; at every season , at any time , as occasion required . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. Sacrificiorum Officia consummantes , perfecting to this part or offices of the sacrifices . But the sacrifices belonged not at all un-the duties of the Tabernacle , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were perfecting their Ministry ; Ritus obeuntes , cultus obeuntes ; Beza . Ritus cultûs obeuntes ; performing the Rites of sacred worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. in secundo autem . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and into the Tabernacle that was within it , or within the other . In secundum autem : sed in alterum ; but into the second , or the other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Boderus renders substantively ; unum est ; that inward Tabernacle was one . But the reference is unto what follows , and is better rendred adverbially ; semel , once . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Non sine sanguine ; Syr. cum sanguine illo , with that blood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vul. Lat. Eras. quem offert ; Syr. which he was offering ; which he offereth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Lat. Pro sua et populi ignorantia , very corruptly . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his own soul and the errors of the People , rightly . VER . 6 , 7. Now when these things were thus ordained , the Priests went alwayes into the first Tabernacle , accomplishing the service of God. But into the second went the High Priest alone every year , not without blood which he offered for himself and the errors of the People . I follow the common Translation , but shall take notice of what it seems defective in . And there is in the words . ( 1 ) A supposition of what was before declared , as the foundation of what he was now farther to assert . Now when these things were thus ordained . And there is therein , 1. The manner of its Inference . 2. The Subject spoken of . 3. What is spoken of it . 1. The manner of the Inference is the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which we render now when ; verò , but ; now , when , is included in the tense of the participle . 2. The subject spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these things ; that is , the things spoken of in the precedent verses ; namely , the two parts of the Tabernacle , and the sacred furniture of them . 3. That which is affirmed of them is , that they were ordained , and the manner thereof is also added that they were thus ordained ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beza once rendred it by , ordinatis , whom I suppose ours follow , rendring it by ordained . But ordinatis is rather ordered than ordained . To be ordained , signifies the appointment and designation of them , and so they were ordained of God. But that which is here expressed , is their building , framing , finishing , and disposition into their actual Order . So the word is used for the making of the Tabernacle , ver . 2. A Tabernacle was made . These things being prepared , made and finished . The preparation , structure and finishing of the Tabernacle and all its Utensils , with their disposition into their sacred order are respected in this word . They were disposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus ; that is in the manner declared ; that the Tabernacle should consist of two parts , that the one should contain such and such holy Utensils , and the other those of another sort . When these things were thus prepared and ordered they stood not for a magnificent shew , but were designed unto constant use in the service of God. This the Apostle declares in the same order wherein he had described the parts of the Tabernacle in their distribution into the first and the second ; the outward and inward Tabernacle . As to the first Tabernacle wherein were the Candlestick and the Tables and the Shew-bread , he declares the use of it . 1. With respect unto the persons for whose Ministry it was ordained . ( 2 ) Of that Ministry itself . ( 3 ) Of the time and season of its performance . 1. The Persons who administred therein were the Priests . They , and they alone , entred into the Sanctuary . All others were forbidden to approach unto it on pain of Excision . These Priests who had this priviledge were all the posterity of Aaron unless they fell under exception by some legal incapacitating blemish . For a long time , that is , from the preparing of the Tabernacle unto the building of the Temple , they administred in this Sanctuary promiscuously , under the care of God , and directions of the High Priest. For the Inspection of the whole was committed in an especial manner unto the High Priest. Numb . 4. 10. Zech. 3. 7. Yea , the actual performance of the daily service of this part of the Sanctuary , was in the first place charged on him . Exod. 27 , 21. But the other Priests being designed to help and assist him on all occasions , this service in process of time was wholly devolved on them . And if the High Priest did at any time minister in this part of the Sanctuary , he did it not as the High Priest , but as a Priest only ; for all his peculiar service belonged unto the most Holy Place . In process of time when the Priests of the Posterity of Aaron were multiplyed , and the services of the Sanctuary were to be encreased by the building of the Temple , wherein instead of one candlestick there were ten ; David by Gods direction cast all the Priests into 24 courses or orders , that should serve in their turns , two courses in a month , which rule continued unto the destruction of the second Temple . 1 Chron. 24. Luk. 1. 5. And he did it for sundry ends . ( 1 ) That none of the Priests of the Posterity of Aaron might be utterly excluded from this Priviledge of approaching unto God in the Sanctuary ; and if they were , it is likely they would have disposed of themselves into other wayes and callings , and so have both neglected and defiled the Priesthood . ( 2 ) That there might be no neglect at any time in the solemn Ministry , seeing that which lies on all promiscuously , is too often neglected by all . For although the High Priest were to keep the charge , to judge the house , and to keep the courts , Zech. 3. 7. and so take care for the due attendance unto the daily Ministration ; yet was the provision more certain , when being ordained by Law or by divine Institution , all Persons concerned herein knew the times and seasons wherein they might and wherein they ought to attend on the Altar . These were the officers that belonged unto the Sanctuary : The Persons who alone might enter into it on a sacred account . And when the Structure of the whole was to be taken down , that it might be removed from one place to another , as it was frequently in the wilderness , the whole was to be done by the Priests , and all the holy Utensils covered , before the Levites were admitted to draw nigh to carry them , so as they might not touch them at all . Numb . 4. 15. Yet must it be observed , that although this were the peculiar service of the Priests , yet was it not their only service . Their whole sacred imployment was not confined unto this their entrance into the Sanctuary . There was a work committed unto them , whereon their whole service in the Sanctuary did depend . This was the offering of Sacrifices which was accomplished in the court without , on the brazen Altar , before the door of the Tabernacle ; which belonged not unto the purpose of the Apostle in this Place . This was the great priviledge of the Priests under the old Testament , that they alone might and did enter into the Sanctuary , and make an approach unto God. And this priviledge they had as they were Types of Christ , and no otherwise . But withal it was a great part and a great means of that state of servitude and fear , wherein the People or the Body of the Church was kept . They might not so much as come nigh the Pledges of Gods Presence , it was forbidden them under the penalty of death and being cut off , whereof they sadly complained . Numb . 17. 12 , 13. This state of things is now changed under the Gospel . It is one of the principal priviledges of Believers , that , being made Kings and Priests unto God by Jesus Christ , this distinction as unto especial gracious access unto God is taken away . Rev. 1. 5. Ephes. 2. 18. Rom. 5. 2. Neither doth this hinder but that yet there are and ought to be Officers and Ministers in the house of God , to dispense the holy things of it , and to minister in the name of Christ. For in their so doing they do not hinder but promote the approach of the Church into the presence of God , which is the principal end of their office . And as this is their peculiar honour for which they must be accountable , Heb. 13. 17. So the Church of Believers itself , ought alwayes to consider how they may duely improve , and walk worthy of this Priviledge , purchased for them by the blood of Christ. 2. The general foundation of the service of these Priests in the Sanctuary was , that they went or entred into it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This also itself was a divine Ordinance . For this entrance both asserted their Priviledge , allothers being excluded on pain of Death , and gave bounds unto it . Hereinto they were to enter , but they were to go no further : they were not to go into nor look into the most Holy Place , nor to abide in the Sanctuary when the High Priest entred into it , which the Apostle here hath an especial regard unto . They entred into the first Tabernacle , but they went no further . Hereinto they entred through the first Vail , or the covering of the Door of the Tabernacle . Exod. 26. 36 , 37. Through that vail by turning it aside , so as that it closed immediately on their entrance , the Priests entred into the Sanctuary . And this they were to do with an especial Reverence of the Presence of God which is the principal design of that command , thou shalt Reverence my Sanctuary . Levit. 19. 30. which is now supplyed by the holy reverence of the presence of God in Christ , which is in all Believers . But moreover the equity of the command extends itself unto that especial reverence of God which we ought to have in all holy services . And although this be not confined unto any Postures or Gestures of the Body , yet those that naturally express a reverential frame of Spirit , are necessary unto this duty . 3. The time of this their entrance into the Sanctuary to discharge their service , is expressed . They entred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quovis tempore ; alwayes , say we ; jugiter , that is , every day . There was no divine Prohibition as unto any days or times , wherein they might not enter into the Sanctuary , as there was with respect unto the entrance of the High Priest into the most Holy place , which was allowed only once a year . And the services that were required of them , made it necessary that they should enter into them every day . But the word doth not absolutely signify every day , seeing there was a special service for which they entred only once a week . But , always , is , at all times , as Occasion did require . There was also an especial service when the High Priest entred into this Sanctuary , which was neither daily nor weekly , but occasional , which is mentioned , Levit. 4. 6 , 7. For when the anointed Priest was to offer a Sacrifice for his own sins , he was to carry some of the blood of it into the Sanctuary , and sprinkle it towards the vail that was before the most Holy Place . This he was to do seven times , which is a mystical number , denoting that perfect Atonement and expiation of sin , which was to be made by the blood of Christ. But this being an occasional service , the Apostle seems to have had no respect unto it . 4. The service itself performed by them is expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accomplishing the services . The expression is sacred , respecting mystical rites and ceremonies , such as were the things here intended . Officiating in the Ministry of the sacred ceremonies . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not perfecting or accomplishing only , but sacredly ministring . In discharge of the Priestly office , accomplishing the sacred services committed unto them . And these services were of two sorts . ( 1 ) Daily . ( 2 ) Weekly . Their daily services were two . ( 1 ) The dressing of the Lamps of the Candlestick , supplying them with the holy oyl , and taking care of all things necessary unto the cleansing of them , that their light might be preserved . This was done morning and evening , a continual service in all generations . The service of the Candlestick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 2 ) The service of the Golden Altar , the Altar of Incense in the midst of the Sanctuary , at the entrance of the most Holy Place , before or over against the Ark of the Testimony . Hereon the Priests burnt Incense every day with fire taken from the Altar of Burnt-offerings that was in the court before the door of the Tabernacle . This service was performed evening and morning immediately after the offering of the daily Sacrifice on the Altar of burnt-offerings . And whilest this service was performed the People gave themselves to Prayer without , with respect unto the Sacrifice offered . Luk. 1. 10. For this offering of Incense on the Sacrifice , and that fired with a coal from the Altar , whereon the Sacrifice was burned , was a Type , as we have declared , of the Intercession of Christ. For although they understood it not clearly in the notion , yet were true Believers guided to express it in their practice . The time of the Priests offering Incense , they made the time of their own solemn prayers , as believing that the efficacy and acceptance of their prayers depended on what was Typified by that Incense . Psal. 141. 2. These were the daily services . It is uncertain whether they were all performed at the same time or no ; namely , those of the Candlestick and the Altar of Incense : If they were , it should seem that they were done by no more but one Priest at one time , that is , every morning and evening . For of Zechariah it is said that it was his Lot to burn Incense in the Temple , and no other was with him there when he saw the vision , Luk. 1. 8 , 9 , 21 , 22 , 23. Wherefore whereas it is said in the Institution of these things , Aaron and his Sons shall do this service ; it is intended that some one of them should do it at any one time . 2. The weekly service of the Sanctuary was the change of the bread on the Table of Shew-bread . This was performed every sabbath day in the morning and not else . Now all this daily service was Typical . And that which it did represent was the continual application of the Benefits of the Sacrifice and whole mediation of Christ unto the Church here in this world . That the Tabernacle itself and the Inhabitation of God therein was a Type of the Incarnation of the Son of God , we have shewed before . And have also declared that all the Utensils of it were but representations of his Grace in the discharge of his office . He is the Light and Life of the Church , the Lamp and the bread thereof . The Incense of his Intercession renders all their obedience acceptable unto God. And therefore there was a continual application made unto these things without Intermission every day . And we may thence observe that , A continual application unto God by Christ , and a continual application of the Benefits of the Mediation of Christ by faith , are the Springs of the Light , Life and comfort of the Church . VER . VII . But into the second went the High Priest alone once every year , not without blood , which he offered for himself and the errors of the People . THe use and service of the second part of the Tabernacle or the most Holy Place , which the Apostle designeth principally to apply unto his present argument , are declared in this present verse . And he describes them ; ( 1 ) By the person who alone might perform the service which belonged unto this part of the sanctuary . And this was the High Priest. ( 2 ) By that which in general was required unto the other parts of it . He went into it . This is not here expressed , but the sense of it is traduced from the foregoing verse , The other Priests entred into the Sanctuary ; and the High Priest into this ; that is , he entred or went into it . ( 3 ) From the time and season of this his entrance , which was once a year only ; in opposition unto the entrance of the Priests into the other part , which was at all times , every day . ( 4 ) By the manner of his entrance , or what he carried with him to administer or perform the holy service of the Place , expressed negatively ; not without blood ; that is , with blood . ( 5 ) From the use of the Blood which he so carried in with him ; it was that which he offered for himself and the errors of the People . That which the Apostle here respects and describes was the great Anniversary Sacrifice of expiation , whose Institution , Rites and Solemnities are at large declared . Lev. 16. And herein , 1. The Person designed unto this service was the High Priest alone and no other Person . Levit. 16. 2 , 32. And he was to be so alone , as that none were to attend , assist or accompany him in any part of the service . Yea , it was so far from it , that any person entred with him into the Holy Place , that no one was allowed to be in the other part of the Sanctuary where he might so much as see the vail opened , or look in after him whilst he performed his service . ver . 17. As all the People were kept out of the Sanctuary whilst the Priests entred daily into it and waited at the door ; so all the Priests were kept without the Sanctuary , whilst the High Priest entred into the most Holy Place . Hence there was one alwayes provided who was next in succession unto that office , to perform this office in case of Sickness or occasional Pollutions of him who was actually High Priest. And he was called the second Priest. 1 Kings 25. 16. From whence in times of disorder and confusion they had afterwards two High Priests at once . Iohn 18. 13 , 24. Thus sacredly was the presence of God in the Holy Place made inaccessible not only to all the People , but even unto all the Priests themselves . Some say that indeed the High Priest went alone into the Holy Place once a year only , but with other Priests and on other occasions he might enter oftener . But this is weak beneath consideration . For the express institution was , that he should go alone , and go but once . And this was that great Truth which in this ordinance God stated unto the Church ; namely , that there is no entrance into the gracious presence of God but by the High Priest. That the true High Priest should take along all Believers with him , and give them admission with boldness unto the Throne of Grace , was as the Apostle declares in the next verse , not as yet made known . 2. The way whereby he ingaged into this service was that he went into this Holy Place . This , as we observed before , is not here expressed , but is necessarily traduced from the foregoing verse . And it is his entrance through the vail that is intended ; which also was a part of his service . For it was a Type both of the entrance of Christ into Heaven , and of our entrance by him unto the Throne of Grace . ver . 24. chap. 10. 19 , 20. This was that vail which in the Temple was rent from the top to the bottom upon the death of our Saviour . Matth. 27. 51. For hereby the way was laid open into the Holy Place , and the gracious Presence of God discovered unto all that come unto him by Christ. 3. The Time of this service is expressed , that it was once only every year . The first order unto this purpose was a Prohibition or negative precept that the High Priest should not come at all times into the Holy Place , Lev. 16. 2. that is , not every day , as he did into the Sanctuary ; not at any time of his own choice . He might not choose , he might not appoint a time for the service of this Holy Place ; whatever occasion he apprehended of it , or necessity for it . Times of sacred worship are the Lords , no less then the things of it . Our own stated times are no less disapproved by him , than any other parts of sacred worship of our own finding out . 1 Kings 12. 32 , 33. And as this time of the entrance of the High Priest into the most Holy Place was limited unto once a year , which our Apostle observes ; so the precise day of the year was determined by the Law. It was fixed unto the tenth day of the seventh month or Tizri , which reckoning from Nisan the beginning of their ecclesiastical year answers unto our September . This was the great day of Atonement , which with the fruits of it ensued thereon . Lev. 16. 29. But whereas it is said that he entred once every year , the meaning is , that upon one day in the year only he did so , and had liberty so to do : For it is evident that on that day he went twice into it , yea , most probable that he did so four times . He had three offerings or sacrifices to offer on the day of expiation . The first was of a Bullock and a Ram for himself and his houshold . Lev. 16. 3. This the Apostle notes distinctly , which he offered for himself . Secondly , a Goat , for a Sin-offering , which he offered for the People , for the errors of the People , ver . 9. Thirdly , the service of the scape Goat , which also had the nature of a Sacrifice , ver . 10. Of the two first whose blood was offered on the Altar , it is said distinctly , that he carried of the blood into the most Holy Place . He did so , first that of the Bullock and the Ram , before he offered the Goat for the sins of the People . He killed not the Goat until he came out of the Holy Place , after he had carried in the blood of the Sacrifice for himself , ver . 11 , 12 , 13 , 14. After this he carried in the blood of the Goat that was offered for the sins of the People , ver . 15. So that of necessity he must enter twice distinctly on that one day into the most Holy Place . Yea , it is most probable and almost very certain that he entred into it four times on that day : For before he carried in the blood he was to go in with the Incense to make a cloud over the Mercy-seat . And it is evident that he could not carry in the Incense and the blood at the same time : For when he went in with the Incense , he had in one hand a Censer full of burning coals from the Altar , and he so carried it , ' that besides both his hands were filled with Incense , ver . 12. that he could carry no blood with him at that time . For when he carried in the blood also , both his hands were in like manner employed . For with the finger of one he was to sprinkle the blood upon and before the Mercy-seat ; whence it is of necessity that he must have the blood which he sprinkled in his other hand . For he was to sprinkle it seven times , which could not be done with the blood that was at once upon the finger wherewith he sprinkled it . Wherefore this once every year is on one day only ; for that day he entred four times into the Holy Place within the Vail , as is plain in the order of the service according unto its Institution . When all this was done , that there might be a full representation of the Atonement to be made by the Lord Christ , and of the plenary remission of sins by his blood , the High Priest laid all the sins of the People on the Head of the scape Goat who carried them away into the wilderness of everlasting oblivion , ver . 20 , 21 , 22. As these Institutions were multiplyed to typifie the one single sacrifice and oblation of the body of Christ , because of the imperfection inseparable from the nature of earthly things , whereby no one of them could absolutely represent it ; so in this distinction and distribution of them , the Condescention , Love , and Grace of God were adorable and glorious . For in the shedding of the blood of the Sacrifice , and offering it by fire on the Altar , he plainly declared the imputation of the guilt of their sins unto the Sacrifice , its bearing of them and the expiation of their guilt thereby . By carrying of the blood into the Holy Place he testified his acceptance of the Atonement made and his reconciliation unto the People . And hereon the full remission and pardon of all their sins , no more to be had in remembrance , was manifested in the sending away of the scape Goat into the wilderness . Hence the Jews have a saying that on the day of expiation all Israel was made as innocent as in the daies of creation . How all this was accomplished in and by the Sacrifice of Christ must be afterwards declared . 4. As to the nature of this service , the Apostle tells us that is was not without blood . He so expresseth it to shew the impossibility of entring into the Holy Place any otherwise . And from hence he takes his ensuing argument of the necessity of the Death and blood-shedding of the Mediator or High Priest of the new Testament . Not without blood ; as he might not do it otherwise , so he did it by blood . And this was the manner of the service . After the High Priest had filled the Holy Place with a cloud of Incense , he returned to the Altar of Burnt-offerings without the Tabernacle , where the Sacrifice had been newly slain : And whilst the blood of the beast was fresh and as it were living , Heb. 10. he took of it in his hand , and entring again into the Holy Place , he sprinkled it seven times with his finger towards the Mercy-seat . Lev. 16. 11 , 12 , 13 , 14. And there is , as was said , an Emphasis in the expression , not without blood , to manifest how impossible it was that there should be an entrance into the gracious presence of God , without the blood of the sacrifice of Christ. The only Propitiation of sins is made by the blood of Christ , and it is by saith alone that we are made Partakers thereof . Rom. 3. 25 , 26. 5. This blood is farther described by the use of it ; which he offereth . Where or when he offered it is not expressed . In the Holy Place there was no use of this blood , but only the sprinkling of it : But the sprinkling of blood was always consequential unto the offering or oblation properly so called . For the oblation consisted principally in the atonement made by the blood at the Altar of burnt-offerings . It was given and appointed for that end , to make atonement with it at that Altar , as is expresly affirmed . Lev. 17. 11. After this , it was sprinkled for purification . Wherefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Apostle here renders the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Institution . Lev. 16. 15. which is only to bring and not to offer properly . Or he hath respect unto the offering of it that was made at the Altar without the Sanctuary . The blood which was there offered he brought a part of it with him into the most Holy Place , to sprinkle it according unto the Institution . 6. The Apostle declares for whom this blood was offered ; and this was for himself and the People ; first for himself and then for the People . For he hath respect unto the distinct Sacrifices that were to be offered on that day ; The first was of a Bullock and a Ram which was for himself . And this argued , as the Apostle observes , the great imperfection of that Church-state . They could have no Priests to offer Sacrifices for the sins of the People , but he must first offer for himself , and that the blood of other creatures . But the true High Priest was to offer his own blood and that not for himself at all , but for others only . He offered for himself ; that is , for his own sins . Lev. 16. 6. Wherefore the Vul. Lat. reads the words , pro suâ et Populi ignorantiâ , very corruptly , changing the number of the substantive , but very truly applying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Priest as well as unto the People . Others would supply the words by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Apostle expresseth the words of the Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for himself , leaving the application unto the series of the context and the nature of the service : For himself , that is , his own sins . 2. The blood was offered also for the People , that is , the People of Israel , the People of God , the Church , the whole congregation . And as the High Priest herein bore the Person of Christ , so did this People of all the elect of God who were represented in them and by them . It was that People , and not the whole world that the High Priest offered for . And it is the elect People alone for whom our great High Priest did offer , and doth intercede . 7. That which he offered for ; it was their errors ; or their sins . The Socinians , some of them , not for want of understanding , but out of hatred unto the true sacrifice of Christ , contend from hence , that the Anniversary Sacrifice on the great day of expiation , the principal representation of it , was only for sins of ignorance , of imbecillity and weakness . But it is a fond Imagination ; at least the argument from these words for it , is so . For besides that the scripture calls all sins by the name of errors . Psal. 19. 12. Psal. 25. 7. and the worst , the most provoking of all sins , is expressed by erring in heart . Psal. 95. 10. and the LXX frequently render , to sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Chron. 16. 9. 1 Sam. 16. 22. Hos. 4. 16. &c. Besides I say this application of the word elswhere unto all sorts of sins , in the enumeration of those errors of the People which the High Priest offered for , they are said to be all their iniquities , and all their transgressions in all their sins . Lev. 16. 21. Wherefore to offer for the errors of the People , it is to offer for all their sins , of what nature soever they were . And they are thus called , because indeed there is no such Predominancy of malice in any sin in this world , as wherein there is not a mixture of error , either notional or practical , of the mind or of the heart , which is the cause or a great occasion of it . See 1 Tim. 1. 13. Matth. 12. 31 , 32. Here indeed lies the original of all sin . The mind being filled with Darkness and Ignorance , alienates the whole soul from the life of God. And as it hath superadded prejudices which it receives from corrupt affections , yet neither directs nor judgeth aright , as unto particular acts and duties , under all present circumstances . And what notions of good and evil it cannot but retain , it gives up in particular instances unto the occasions of sin . Wherefore ( 1 ) spiritual illumination of the mind , is indispensably necessary unto our walking with God. ( 2 ) Those who would be preserved from sin , must take care that spiritual Light do alwayes bear sway in their minds . And therefore ( 3 ) constantly to watch against the prevalency of corrupt prejudices and affections in their mind . And ( 4 ) when the light of the mind is sollicited by temptations , to suspend its conduct and determination on present circumstances , to know that sin lies at the door ; this is its last address for admission . And ( 5 ) If error grow strong in the heart through the love of sin , truth will grow weak in the mind , as to the preservation of the soul from it . And ( 6 ) Nothing ought to influence the soul more unto repentance , sorrow , and humiliation for sin , than a due apprehension of the shameful error and mistake that is in it . VER . VIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. Hoc significante . Hoc declarante . Hoc innuente . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this manifesting . Manifestans , Patefaciens , notum faciens , making known . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is openly manifest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which a blind man may see . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is manifestly , plainly , perspicuously to declare . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. nondum propalatam esse ; made palàm , open , manifest . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet revealed , manifestata , facta manifesta ; not made evidently to appear . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. Viam sanctorum , the way of the Holies ; Beza , Viam ad sacrarium , the way into the sanctuary . Viam in Sancta Sanctorum , the way into the most Holy Place . None suspect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the masculine gender . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. habente statum ; having or continuing its state or condition ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes so used . Having its station , adbuc consistente , as yet abiding , continuing its state ; standing , consisting . VER 8. The Holy Ghost this signifying , ( Syr. signifying hereby ) evidently declaring , that the way into the Holiest of all , ( the way of the most Holy Place ; of the Holies ) was not as yet made manifest , whilst yet the first Tabernacle was standing , ( kept its station , ) THe Apostle in this verse , enters on a declaration of the use which he designed to make of the description of the Tabernacle , its furniture , and its Utensils , which he had before laid down . Now this was not to give a particular account of the nature , use and signification of every thing in them , which he declineth in his close of this recounting of them , affirming that it belonged not to his purpose to treat of them particularly on this occasion : But from the consideration of the whole , in its structure , order , and services , he would prove the Dignity , Preheminence and Efficacy of the Priesthood and Sacrifice of Christ , above those which belonged thereunto . And hence would he manifest the unspeakable advantage of the Church in the removal of the one , and introduction of the other . The first Inference which he makes unto this purpose , is laid down in this verse . And it is taken from what he had observed immediately before concerning the time and manner of the High Priests entrance into the most Holy Place . It was done by him alone , and that only once a year , and that not without the blood of the Sacrifices which he offered . None of the People were ever suffered to draw nigh thereunto , nor might the rest of the Priests themselves come into the Sanctuary , the Place of their daily ministration , whilst the High Priest went in , and was in the most Holy Place . In this order , this disposal of the Institutions of divine service , saith he , there was that Instruction provided for the use of the Church which I shall now declare . And three things he expresseth with respect hereunto : 1. Who gave that Instruction ; it was the Holy Ghost . 2. The way whereby he gave it ; It was by the manifest signification of his mind , in and by what he did , appointed , ordered or prescribed . 3. What was the Instruction he gave ; namely , that the way into the Holiest of all was not yet made manifest , whilst the first Tabernacle was standing . And concerning this we must enquire , 1. What is here intended by the Holiest of all . 2. What is the way into this Holiest of all ; or the way of the Holies . 3. How this way was manifest ; and how it was not manifest . 4. What was the duration of that state wherein this way was not manifest ; namely , whilst the first Tabernacle was standing . 1. The Author of this Instruction was the Holy Ghost . The Holy Ghost this signifying , that is , saith Grotius , Deus per afflatum suum Mosi praecipiens . So they speak by whom the divine personality of the Holy Ghost is denyed . But it is not only here supposed , but it may be hence undeniably proved . For he that by his word and works teacheth and instructeth the Church , is a person : For acts of Understanding , Will , Power , and Authority , such as these are , are the acts of a Person . We intend no more by a Person , but one that hath an understanding , will and power of his own , which he is able to act and exert . Moreover he is a divine Person : For he who by his authority and wisdom disposed of the worship of God under the old Testament , so as it might typifie and represent things afterwards to come to pass , and be revealed , is so and none other . He who doth these things and can do them , is he in whom we believe , the holy Spirit . And as he is the immediate Author and Appointer of all divine worship ; so there are characters of his wisdom and holiness on all the Parts of it . 2. The way whereby he gave this Instruction was by the signification of the things intended , signifying , declaring manifestly , evidently , openly . He did it not by any especial revelation made unto Moses about it , he did not in words declare it , or express it as a doctrinal truth : But this signification was made in the nature and order of the things appointed by him . The framing of the Tabernacle and the constitution of the services belonging thereunto , made this declaration . For things in his wisdom were thus disposed , that there should be the first Tabernacle whereinto the Priests did enter every day , accomplishing the divine services that God required . Howbeit in that Tabernacle there were not the Pledges of the gracious presence of God. It was not the especial residence of his glory : But the peculiar habitation of God was separated from it by a vail , and no person living might so much as look into it on pain of death . But yet lest the Church should apprehend , that indeed there was no approach here nor hereafter for any person into the gracious presence of God ; He ordained that once a year , the High Priest , and he alone , should enter into that Holy Place with blood . Hereby he plainly signified , that an entrance there was to be , and that with boldness thereinto . For unto what end else did he allow and appoint that once a year , there should be an entrance into it by the High Priest , in the name of , and for the service of the Church ? But this entrance being only once a year by the High Priest only , and that with the blood of atonement , which was always to be observed whilst that Tabernacle continued , he did manifest that the access represented was not to be obtained during that season . For all believers in their own persons were utterly excluded from it . And we may hence observe , 1. [ That the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the Church in all the mysteries of faith and obedience . ] How eminent was the divine wisdom of the Holy Ghost , in the structure and order of this Tabernacle ? What Provision of Instruction for the present and future use of the Church , was laid up and stored in them ? What but infinite wisdom and praescience could order things so in their typical signification ? He that considers only the outward frame and state of these things , may see a curious and beautiful structure , a beautiful order of external worship : Yet can he find nothing therein , but what the wisdom and contrivance of men might attain unto : At least , they might find out things that should have as glorious an outward appearance . But take them in their proper state , as unto their signification and representation of spiritual and heavenly things in Christ Jesus , and there is not the least concernment of them , but it infinitely transcends all humane wisdom and projection . He alone in whose divine understanding the whole mystery of the Incarnation of the Son God , and his Mediation did eternally reside , could institute and appoint these things : And to instruct us unto an humble adoration of that wisdom , is the framing of the whole fabrick , and the institution of all its ordinances contained in the sacred Record for the use of the Church . 2. It'is our duty with all humble diligence to enquire into the mind of the Holy Ghost in all Ordinances and Institutions of divine worship . Want hereof lost the Church of Israel . They contented themselves with the consideration of outward things , and the external observance of the services enjoyned unto them . Unto this day the Jews perplex themselves in numberless curious enquiries into the outward frame and fashion of these things , the way , manner , and circumstances of the external observation of the services of it . And they have multiplyed determinations about them all and every minute circumstance of them , so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions . But in the mean time , as unto the mind of the Holy Ghost in them , their true use and signification , they are stark blind and utterly ignorant . Yea , Hardness and Blindness is so come upon them unto the utmost , that they will not believe nor apprehend that there is either spiritual wisdom , instruction , or signification of heavenly things in them . And herein whilst they profess to know God , are they abominable and disobedient : For no creatures can fall into higher contempt of God , than there is in this imagination ; namely , that the old Institutions had nothing in them , but so much Gold and Silver , and the like , framed into such shapes , and applyed to such outward uses , without regard unto things spiritual and eternal . And it is a great evidence of the Apostate condition of any Church , when they rest in and lay weight upon the external parts of worship , especially such as consist in corporeal observances , with a neglect of spiritual things contained in them , wherein are the effects of divine wisdom in all sacred Institutions . And whereas the Apostle affirms that this frame of things did plainly signify ( as the word imports ) the spiritual mysteries which he declares , it is evident with what great diligence we ought to search into the nature and use of divine Institutions . Unless we are found in the exercise of our duty herein , the things which in themselves are plainly declared , will be obscure unto us , yea , utterly hidden from us . For what is here said to be clearly signified , could not be apprehended but by a very diligent search into , and consideration of the way and means of it . It was to be collected out of the things he ordained with the order of them , and their respect unto one another . Most men think it not worth while to enquire with any diligence into sacred Institutions of divine worship . If any thing seem to be wanting or defective therein ; if any thing be obscure and not determined as they suppose in the express words , without more adoe they supply it with somewhat of their own . But there are many things useful and necessary in the worship of God which are to be gathered from such intimations of the mind of the Holy Ghost , as he hath in any place given of them ; And those who with humility and diligence do exercise themselves therein , shall find plain satisfactory significations of his mind and Will , in such things as others are utterly ignorant of . 3. That which the Holy Ghost did thus signifie and instruct the Church in , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This , in the words , was that the way into the most Holy Place , the way of the Holies was not yet made manifest . And for the explication hereof , we must consider the things before proposed . 1. What the Apostle intends by the Holies ; It is generally supposed by expositors , that it is Heaven itself which is hereby intended . Hence some of the Antients , the School-men and sundry expositors of the Roman Church have concluded , that no believers under the old Testament , none of the antient Patriarchs Abraham , Isaac or David were admitted into Heaven whilst the first Tabernacle stood , that is , untill the Ascension of Christ. Hereon they framed a Limbus for them in some subterranean Receptacle , whither they suppose the soul of Christ went , when it is said that he descended into hell where they were detained , and whence by him they were delivered . But whatever becomes of that imagination , the most learned expositors of that Church of late , such as Ribera , Estius , Tenae , Maldenat , A Lapide do not fix it on this Text : For the supposition whereon it is founded , is wholly alien from the scope of the Apostle , and no way useful in his present argument : For he discourseth about the Priviledges of the Church by the Gospel and Priesthood of Christ in this world , and not about its future state and condition . Besides he saies not that there was no entrance into the Holies during that season , but only that the way of it was not yet manifest . Wherefore they might enter into it , although the way whereby they did so was not yet openly declared ; for they had but a shadow , or dark , obscure representation of good things to come . And this is the interpretation that most sober expositors do give of the words . Heaven with eternal Blessedness was proposed unto the Faith , Hope and expectation of the Saints under the old Testament . This they believed , and in the hopes of it walked with God , as our Apostle proves at large , chap. 11. Howbeit the way , that is , the means and cause of communicating the Heavenly Inheritance unto them , namely , by the Mediation and Sacrifice of Christ , was but obscurely represented , not illustriously manifested as it is now ; Life and Immortality being brought to Light by the Gospel . And as these things are true , so this Interpretation of the words being consonant unto the Analogy of faith , is safe , only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no ? The Comment of Grotius on these words is , that the Apostle signifies , super aetherias sedes , via eò ducens est evangelium praecepta habens verè coelestia . Eam viam Christus primus patefecit ; aditumque fecit omnibus ad summum coelum . Pervenit quidem eò , Abrahamus , Jacobus , ut videre est , Mat. 8. 11. & alii viri eximii , ut videbimus infra , cap. 11. 40. Sed hi eò pervenerunt quasi per machinam , non viam ; extraordinariâ quâdum et rarâ Dei dispensatione . But these things are most remote from the mind of the Holy Ghost , not only in this Place , but in the whole Scripture also . For , 1. How far the Gospel is this way into the Holiest , shall be declared immediately . That it is so because of the Heavenly precepts which it gives , that is , which were not given under the old Testament is most untrue . For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law. There is no precept in the Gospel exceeding that of the Law , thou shalt love the Lord thy God with all thy heart , and thy Neighbour as thy self . Only the Gospel adds new motives unto Obedience , new encouragements , and enforcements of it , with directions for its due performance . 2. That Christ should be no otherwise the way , but only as he revealed and declared the Gospel and the precepts of it , is not only untrue and injurous unto the honour of Christ , but directly contrary unto the design of the Apostle in this Place . For he is treating of the Sacerdotal office of Christ only , and the Benefit which the Church doth receive thereby . But the revelation of the Doctrine , or precepts of the Gospel was no duty of that office , nor did it belong thereunto . That he did as the Prophet of the Church . But all his Sacerdotal Actings are towards God in the behalf of the Church , as hath been proved . 3. That the antient Patriarchs went to Heaven by a secret Engine , and that some of them only in an extraordinary way , is plainly to deny that they were saved by faith in the promised seed , that is , that they were not saved by the mediation of Christ , which is contrary unto the whole Oeconomy of God in the salvation of the Church , and many express Testimonies of the Scripture . These Socinian fictions do not cure but corrupt the Word of God , and turn away the minds of men from the truth unto fables . We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words . The Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intends the same with ver . 3. he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Holy of Holies ; the second part of the Sanctuary whereinto the High Priest alone could enter once a year , as he declares in the foregoing Verse : Only whereas he there spake of the material Fabrick of the Tabernacle , and the things contained in it , here he designs what was signified thereby : For he declares not what these things were , but what the Holy Ghost did signifie in and by them . Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God ; the Testimonies of our Reconciliation by the Blood of the Atonement , and our Peace with him thereby . Wherefore to enter into these Holies , is nothing but an Access with liberty , freedom and boldness , into the gracious Presence of God , on the account of Reconciliation and Peace made with him . This the Apostle doth so plainly and positively declare , Chap. 10. 19 , 20 , 21 , 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place . The Holies then is the Gracious Presence of God , whereunto Believers draw nigh , in the confidence of the Atonement made for them , and acceptance thereon : see Rom. 5. 1 , 2 , 3. Ephes. 2. 14 , 15 , 16 , 17 , 18. Heb. 4. 14 , 15. Chap. 10. 19. The Atonement being made and received by Faith , Conscience being purged , Bondage and Fear being removed , Believers do now under the Gospel , enter with Boldness into this Gracious Presence of God. 2. We must consider what is the way into these Holies , which was not yet made manifest . And here also Expositors indulge unto many Conjectures , very needlesly , as I suppose . For the Apostle doth elsewhere expresly declare himself , and interpret his own meaning , namely , Chap. 10. 19 , 20. This way is no other but the Sacrifice of Christ , the true High Priest of the Church . For by the entrance of the High Priest into the most Holy Place with Blood , the Holy Ghost did signifie that the way into it , namely , for Believers to enter by , was only the one true Sacrifice which he was to offer , and to be . And accordingly to give an Indication of the accomplishment of their Type , when he expired on the Cross , having offered himself unto God for the Expiation of our Sins ; the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it , was rent from the top to the bottom , whereby it was laid open unto all , Matth. 27. 51. And an evidence this is , that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth , a true and real Sacrifice , and that it was not an Act of Power after his Ascension , metaphorically called a Sacrifice , as the Socinians dream . For until that Sacrifice was offered , the way could not be opened into the Holies ; which it was immediately after his Death , and signified by the renting of the Vail . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the onely way whereby we enter into the most Holy Place , the Gracious Presence of God , and that with boldness . 3. Of this way it is affirmed that it was not yet made manifest , whil'st the first Tabernacle was standing . And a word is peculiarly chosen by the Apostle to signifie his intention . He doth not say , that there was no way then into the most Holy Place ; none made , none provided , none made use of . But there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an open manifestation of it . There was an entrance under the Old Testament into the Presence of God , as unto Grace and Glory , namely , the vertue of the Oblation of Christ : But this was not as yet made manifest . Three things were wanting thereunto . 1. It was not yet actually existent , but only was vertually so . The Lord Christ had not yet actually offered himself unto God , nor made Atonement for Sin. Howbeit by vertue of the Eternal Agreement that was between the Father and him , concerning what he should accomplish in the fulness of time , the benefit of what he was so to do , was applied unto them that do believe , they were saved by Faith even as we are . Hence is he called , a Lamb slain from the foundation of the world ; that is , in and from the giving of the first Promise . 2. Although the coming of his Person was promised , and his Sacrifice variously shadowed out , or represented unto the Church , yet their perception and understanding thereof , was weak and dark , proportionate unto the means of its Revelation . Hence whatever were its vertue and efficacy , yet was it not in it self and its own nature made manifest . 3. There were many blessed Priviledges that attended the opening of this way in the actual existence of it , in the oblation of Christ which the Church of the old Testament was not acquainted with , nor made partaker of . And although these things belonged not unto the essence of the way , yet they did so as unto our entrance into it . We could not without them , that is , the Administration of the spirit in Gospel-Ordinances , make use of this way though prepared and set open unto the Glory of God , and our own spiritual advantage . Wherefore the plain open manifestation of the way into the Holiest , which the Apostle denies unto the Church under the old Testament , consists in these three things . 1. In the actual exhibition of Christ in the flesh , and his Sacrifice of himself , making atonement for sin : For hereby alone was the way laid open unto an access with boldness into the gracious presence of God. Without this the Law and its Curse were like the Cherubims and flaming Sword that turned every way to keep sinners from drawing nigh unto God. Hereby were they removed , a new and living way being consecrated for our access unto him . 2. In the full plain declaration of the nature of his Person and of his Mediation . And therefore although the Gospel be not this way in the Precepts of obedience which it gives unto us , yet is it the declaration and manifestation of this way , and our sole direction how to make use of it , or how to enter by it into the most Holy Place . This they enjoyed not under the old Testament but were limited unto typical institutions directing the Priests how to enter into the Sanctuary made with hands , which were but an obscure representation of these things . 3. In the Introduction or Revelation and Establishment of those Priviledges of Gospel-worship , whereby believers are led comfortably into the presence of God , as our Apostle declares ; cap. 10. 19 , 20. For they are full of Light and Grace , and a Guide unto all the steps of faith and obedience in this way . Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the Church-state which the Law could not bring it unto ; on chap. 7. ver . 11. In these things consisted that manifestation of the way into the most Holy Place , which is here denyed unto the old Testament . 4. The continuance of this state is added : Whilst the first Tabernacle was standing . 1. By the first Tabernacle the Apostle understands not that first Part of the Tabernacle into which the Priests entred continually accomplishing the divine services , which before he had so called : But he intends the whole Tabernacle with respect unto the true Tabernacle of the Body of Christ which succeeded into its room . Neither yet doth he understand precisely , that Tent or Tabernacle which was erected in the wilderness , which was not in itself of any long continuance , nor designed thereunto : For it was only suited unto the service of the Church whilest it was in an unsettled condition . But he intends the whole worship instituted together with it , and belonging unto it , celebrated afterwards in the Temple according unto the Laws of that Tabernacle . For there was the same worship and the same order of things in the one and the other ; and so the same signification made at first by the Holy Ghost in the constitution of the Tabernacle was still continued under the Temple also . 2. It was continued whilst this first Tabernacle , or the Tabernacle in this sense , was standing . Having its station , that is , according unto the mind of God , it had its state and use in the Church . This it had absolutely until the death of Christ and no longer : For until then both the Lord Christ himself and all his Disciples continued the observation of all its services according to the mind of God : For he was made under the Law of it whilst it was in force . Declaratively it continued until the day of Pentecost : For then was in the coming of the Holy Ghost , the foundation of the Gospel-Church State , Order , and Worship solemnly laid , whereon a new way of worship being established , the abrogation of the old was declared . And this was yet farther made known by the Determination put unto the Observation of it by the Holy Ghost among the Gentile converts in the Council of the Apostles and Elders at Ierusalem . Actually it continued until the destruction of the Temple , City and People some years after . Its first station it had in Gods appointment , the second in his connivence , and the third in his patience . It is the first of these that is here intended . The Tabernacle , that is , the Laws and Service of it , preserved its station and use in the Church , by Gods ordinance and appointment unto the Death of Christ. Then did he pronounce concerning it and all things belonging unto it ; It is finished . Then was the Vail rent , and the way into the Holiest laid open . Then was peace with God publickly confirmed by the blood of the Cross , Ephes. 2. 14 , 15. and the nature of the way of our access unto him made known . And some things we may hence observe , which also tend unto the further explication of the mind of the Holy Ghost in the Text. 1. Although the Lord Christ were not actually exhibited in the flesh under the old Testament , nor had actually offered himself unto God for us , yet had Believers then an access into the Grace and favour of God , though the way , the cause and means of it was not manifestly declared unto them . The Apostle doth not exclude them all from the Grace and Favour of God , but only shew their disadvantage in comparison of Believers under the Gospel , in that this way was not manifested unto them . 2. The design of the Holy Ghost in all the Tabernacle , Ordinances and Institutions of worship , was to direct the faith of Believers unto what was signifyed by them . 3. Typical Institutions attended diligently unto , were sufficient to direct the faith of the Church , unto the expectation of the real expiation of sin , and acceptance with God thereon . God was never wanting unto the Church in what was necessary unto it in its present condition , so as that it might be guided in its faith and encouraged unto obedience 4. Though the standing of the first Tabernacle was a great Mercy and Priviledge , yet the removal of it was a greater ; for it made way for the bringing in of that which was better . 5. The divine wisdom in the Oeconomy and disposal of the Revelation of the way into the Holiest , or of Grace and acceptance with himself , is a blessed object of our contemplation . The several degrees of it we have considered , on chap. 1. ver . 1. 6. The clear manifestation of the way of Redemption , of the Expiation of sin , and peace with God thereon , is the great Priviledge of the Gospel . 7. There is no access into the gracious Presence of God , but by the sacrifice of Christ alone . VER . IX , X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. quae Parabola est , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Exemplar or Example ; so all render it , though it answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parable or Proverb ; Quod erat Exemplar , so Beza and others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. Tempor is instantis , of the instant time or season ; which Arias rectifies into , in tempus praesens , for the time present ; Beza , pro tempore illo praesente , for that present time ; pro tempore tum praesente , for the time that was then present , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that time , omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. juxta quam ; it being uncertain what he refers quam unto , Arias rectifieth it , juxta quod ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo , wherein ; Syr. in quo , wherein . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. Munera & Hostiae , Dona & Sacrificia ; Syr. Gifts ; that is , Meat and Drink Offerings , and Sacrifices by Blood , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblations and Victims , or bloody Sacrifices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . Lat. juxta Conscientiam perfectum facere servientem ; make him that did the service perfect according to Conscience : others , in Conscientia sanctificare cultorem : others , consummare : of the sense of the word we have spoken before . Syr. Perfect the Conscience of him that offered them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. in Meat and Drink , in the singular number . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the washing of kinds ; Kinds , that is , various kinds ; with respect not unto the various rites of washing , but the various kinds of things that were washed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. Iustitiis Carnis ; so it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Iustitia , or Iustificatio , constantly but very improperly ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precepts of the flesh ; Ritibus carnalibus , Ordinances , Institutions , Rites of the flesh , concerning fleshly things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Lat. Impositis ; others , Imposita , incumbent on , lying on them . VER . IX , X. Which was a figure for the time then present , in which were offered both Gifts and Sacrifices , that could not make him that did the service perfect , as pertaining to the Conscience , Which stood onely in meats and drinks , and divers washings , and carnal Ordinances imposed until the time of Reformation . I shall not alter the Translation , but shew what might be more properly expressed as unto some Instances in our Exposition . Expositors have made use of various Conjectures in their Commentaries on this place . What is material in the most eminent of them , the Reader may see in Mr. Pool's Collections . But I must needs say , that in my judgment , they have brought more difficulty unto the Text , than they have freed it from . Wherefore I shall not detain the Reader in the examination of them ; but I shall give that interpretation of the Text , which I hope will evidence its Truth unto such who impartially seek after it , and are in any measure acquainted with the things treated of . The Apostle in these two Verses gives a summary Account and Reason of the Imperfection of the Tabernacle , and all its Services , wherein the Administration of the Old Covenant did consist . This was direct and proper unto his present Argument . For his design is to prove the Preeminence of the New Covenant above the Old , from the excellency of the High Priest thereof , with his Tabernacle and Sacrifice . Unto this end a discovery of the imperfections and weakness of the first Tabernacle and Services , was indispensably necessary . And if notwithstanding its outward Excellency and Glory , it was no other but what it is here declared to be , as evidently it was not , then was it not only an unreasonable thing , and a plain rejection of the Wisdom and Grace of God , to adhere unto it in opposition unto the Gospel , which was done by the most of the Hebrews ; but it was altogether unmeet and useless to be retained with the Profession of the Gospel , which the residue of them earnestly contended for . This was that which the Apostle designed ultimately to convince them of ; and a work herein both great and difficult was committed unto him . For there is nothing more difficult , than to dispossess the minds of men of such Persuasions in Religion , as they have been bred up in , and received by a long Tract of Tradition from their Fathers . So we find it to be in such Persuasions and Observances , as are evidently false and impious unto the understandings of all , that are not under the power of such Prejudices : So is it at present with them of the Roman Church , and others . But these Hebrews had a Pretence or Plea for their obstinacy herein , which none other ever had in the like case but themselves . For the things which they adhered unto , were confessedly of Divine Institution . Wherefore the Apostle labours principally to prove , that in the Will and Wisdom of God , they were to continue only for a season , and also that the season of their Expiration was now come . And this he doth in this place , by a declaration of their nature and use whil'st they did continue , whence it is evident , that God never designed them a perpetual station in the Church ; and that because they could not effect what he purposed and had promised to do for it . This is the substance of his present Argument . There is in the words themselves , 1. The Subject spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which . 2. The proper Use and End of it , It was a Figure . 3. The limitation of that Use as unto Time , For the Time then present . 4. The especial Nature of it , The offering of Gifts and Sacrifices . 5. The Imperfection of it therein , They could not consummate the Worshippers in Conscience . 6. The reason of that Imperfection , It stood only in Meats and Drinks , &c. 7. The manner of its Establishment , It was imposed . 8. The time alotted for its Continuance , Until the Time of Reformation . 1. The Subject spoken of is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which . Some would refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following ; and so read the words , which figure was for the time present . But there is no cause for this Traduction of the words . The Verb Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deficient , as usually , and is to be supplied as in our Translation , Which was ; Which , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tabernacle . Not only the Fabrick and Structure of it , but the Tabernacle in both parts of it , with all its Furniture , Vessels , Utensils and Services , as before described . 2. As unto its proper Use and End , the Apostle affirms that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Figura , Exemplar , Exemplum , Comparatio , Similitudo , Typus , Representatio : So variously is this word rendred by Interpreters . Most fix on Exemplar or Exemplum ; but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in all these Versions the proper sense of the word as used in the Scripture , is missed . It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle intends , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is rendred by the Syriack . And this many have observed , namely , that it answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet have missed in the interpretation of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith it is joyned as of the same signification and importance . Psal. 49. 4. Psal. 78. 2. And whereas it is said that the Queen of Sheba tried the wisdom of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 10. 1. The Targum renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Chaldee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is anigma , problema , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a Riddle , an hard Question ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to speak anigmatically , obscurely , so as that one thing is to be gathered out of another . So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used also . Ezek. 20. 49. is he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbiator Proverbiorum ; one that speaks darkly , and obscurely ; that expresseth one thing and intends another , using similitudes and Metaphors : An obscure mystical Instruction by figures , signs , symbols , metaphors and the like . Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new Testament . So our Lord Jesus Christ expresly opposeth speaking in parables , unto a clear , plain , open teaching , so as to be understood of all . See Mat. 13. 10 , 11 , 12 , 13. Ioh. 16. 28 , 29. Now speakest thou openly , and no Parable . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , is an obscure mystical Metaphorical Instruction . God taught the Church of old , the mysteries of our Redemption by Christ , by the Tabernacle , its Fabrick , Parts , Utensils and Services : But it was but an obscure , parabolical , a figurative Instruction . So should the word here be rendred , a figurative Instruction , or the word Parable be here retained as it is in other places . This was Gods way of teaching the mysteries of his wisdom and grace ; which as it was sufficient for the state of the Church which was then present ; so it instructs us in what he requires , what he expects from us , unto whom all these things are unfolded , made plain and evident . 3. The third thing in the Text is the time or season wherein the Tabernacle was so parabolically or mystically instructive . It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some few copies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth that now before 〈…〉 Vnto this present time . This reading is generally rejected by Expositors ; as not suited unto the mind of the Apostle in this Place . For he intends not the time that was then present when he wrote the Epistle , not the times of the Gospel , not the time after the resurrection of Christ until the destruction of the Temple , which the addition of that word would denote : For God had prepared another kind of Instruction for that season , and not by Parables , or mystical Metaphors . But yet the word may be retained , and a sense given of the words both sound and proper . For , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may well signifie as much as until ; or be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is often . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this season ; until the time that God would grant another kind of teaching , which now he hath done . It served until this present season wherein the Gospel is preached , and all the things signified by it are accomplished . But I shall rather follow the reading of the most copies though the Vulgar Latine reading temporis instantis seems to favour the first . And Arias rectifying it into , in tempus praesens , gives the same sense also . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the praeterimperfect tense , signifies a time that was then present , but is now past . And it is therefore well rendred by our Translators , the time then present ; as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been in the Text. The time then present when the Tabernacle was made and erected . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The season of the Church which was then present . For the Apostle in this whole discourse , not only respects the Tabernacle , and not the Temple , but he considers the first Erection of the Tabernacle in a peculiar manner : For then was it proposed as the means of the Administration of the first Covenant and the worship thereunto belonging . It is the Covenants which he principally designeth a comparison between . And he doth in that way of the disposition and administration of them , which was given and appointed at their first establishment . As this in the new Covenant was the Person , office , sacrifice , and ministry of Christ ; so as unto the first , it was the Tabernacle and all the services of it . Wherefore the time then present was the state and condition of the Church at the first setting up of the Tabernacle . Not as though this time was confined unto that or those Ages wherein the Tabernacle was in use , before the building of the Temple . But this Instruction which was then signally given , was the whole of what God granted unto the Church , during that state wherein it was obliged unto the Ordinances and services which were then instituted . The Instructions which God thought meet to grant unto the Church at that season were obscure , mystical and figuratively representative ; yet was it sufficient for the faith and obedience of the Church , had it been diligently attended unto , and what the Holy Ghost signified thereby . So are all Gods ways of Instruction in all seasons . We cannot erre but either by a neglect of enquiry into them , or by looking for more than God in his wisdom hath committed unto them . And this sense those who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Figure , Type , or Example , must come unto : For the use of it is confined unto the time of the erection of the Tabernacle and the Institution of the ordinances thereunto belonging . But a Type or Figure was unto them of no use , but so far as it was instructive , which was obscurely and mystically . And that this is the sense of the word the Apostle declares , ver . 8. Where he shews the substance of what the Holy Ghost signified by the building , disposal , and services of the Tabernacle ; that is , what he taught the Church thereby , parabolically and figuratively . This kind of Instruction , whatever now it seem to us , was meet and fit for them unto whom it was given . And by the administration of Grace in it , it was a blessed means to ingenerate Faith , Love and Obedience in the hearts and lives of many unto an eminent degree . And we may consider from hence what is required of us unto whom the clear Revelation of the Wisdom , Grace , and Love of God are made known from the Bosome of the Father by the Son himself . 4. The especial nature and use of this Tabernacle and its service is declared . In which were offered both gifts and sacrifices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine reads juxta quam ; making the Relative to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Gender will not allow it in the Original . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which time ; during which season : For immediately upon the setting up of the Tabernacle , God gave unto Moses Laws and Institutions for all the Gifts and Sacrisices of the People , which were to be offered therein . This was the first direction which God gave after the setting up of the Tabernacle , namely , the way and manner of offering all sorts of Gifts and Sacrifices unto him . And the Apostle here distributes all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the sacred offerings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , unbloody and bloody Sacrifices ; as he did before , chap. 5. 10. where the distinction hath been explained . Of them all he affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are offered ; not that they were so : For the Apostle erects a Scheme at the first Tabernacle and all its services at its first Institution , and presents it unto the consideration of the Hebrews , as if it were then first erected . He doth indeed sometimes speak of the Priests and Sacrifices as then in being , with respect unto that continuance of the Temple and its worship which it had in the Patience of God , as we have shewed on chap. 8. ver . 4. But here treating only of the Tabernacle and its worship , as that which was granted in the confirmation , and for the administration of the old Covenant then entred into , as the Tabernacle , Priesthood and Sacrifice of Christ were given in the confirmation of the new ; he represents that as present , which was past long before . The Tabernacle served aptly for the use whereunto it was designed . It was meet for the offering of gifts and sacrifices . And so alone is the Tabernacle of Christ for its proper end also . 5. On these concessions the Apostle declares the imperfection of this whole order of things , and its impotency as unto the great end that might be expected from it ; For these Gifts and Sacrifices could not make perfect him that did the service as pertaining unto the conscience . This was the end aimed at ; this was represented in them and by them . And if they could not really effect it , they were weak and imperfect , and so not always to be continued . The end represented in and by them , was to make Atonement for Sin , that the Anger of God being pacified , they might have Peace with him . The Covenant was then newly established between God and the Church , before any Laws were given about these Offerings and Sacrifices , Exod. 24. God knew that there would be among the People , and even the Priests themselves many sins and transgressions against the Rules and Laws of that Covenant . This of it self it could not dispense withal . For its Sanction was the Curse against every one that continued not in all things written in the Book of it ; wherefore if this Curse on all just and righteous occasions should rigidly havebeen put in execution , the Covenant would only have proved the means and cause of the utter destruction and excision of the whole People . For there is no man that liveth , and sinneth not . And on many occasions sin abounded in that state of the Church , wherein Light and Grace were but sparingly dispensed , in comparison of the times of the New Covenant : Wherefore God in his Mercy and Patience provided , that by sacred Gifts and Offerings atonement should be made for sin , so as that the Curse of the Covenant should not be put in immediate execution against the sinner , Lev. 17. 11. But there were two things to be considered in those sins which God had appointed that atonement should be made for . The first was , the external temporal Punishment which was due unto them according unto the Place which the Law or Covenant had in the Politie or Commonwealth of Israel . The other , that eternal Punishment was due unto every sin by the Law , as the Rule of all Moral Obedience ; For the wages of sin is death . In the first of these , the Person of the Sinner in all his outward circumstances , his Life , his Goods , his Liberty , and the like , were concerned . In the latter , here his Conscience , or the inward man alone was so . And as unto the first of them , the Gifts and Sacrifices mentioned being rightly offered , were able in themselves ex opere operato , to free the Sinner from all temporal political inconvenience or detriment , so as that his Life and Inheritance should be continued in the Land of Canaan , or his state preserved entire in the Commonwealth of Israel . This the Apostle here tacitely acknowledgeth , namely , that the Gifts and Sacrifices were able to free the Sinner from temporal Punishment , and give him outward Peace in his Possessions . But as unto the latter , wherein Conscience was concerned , he denies that they had any such efficacy . They were not able , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It agrees in Gender with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which being of the Neuter Gender , usually regulates the construction in such conjunctions . But as most think it equally respects both the antecedent Substantives . And instances may be given where a Participle respecting more antecedent Substantives than one , may agree in Gender with either of them . As Leges & Plebiscita coactae . But I rather think that the Apostle confines the Impotency he mentions unto Sacrifices only ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , slain and bloody Sacrifices . For these things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gifts and no more , were not designed to make Atonement for Sin ; that was to be done by Blood , and no otherwise , so the words should be read ; offered Gifts and Sacrifices that could not persect . These Sacrifices were impotent and ineffectual unto this end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle so frequently mentions in this Epistle , I have before declared , and so what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is indeed to persect , to consummate , to sanctifie , to dedicate , to consecrate . But whereas these Sacrifices did all these things outwardly , and as unto the flesh , as the Apostle grants , ver . 7. he doth not here absolutely deny it unto them , but in a certain respect only . They could not do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as unto the Conscience of the Sinner before God. What he intends hereby , he doth more fully declare , Chap. 10. ver . 2. There is a Conscience condemning for sin . This could not be taken away by these Sacrifices . They were not able to do it ; for if they could have done so , the sinner would have had compleat Peace with God , and would not have had need to have offered these Sacrifices any more : But they were multiplied and often repeated , because of their disability unto this end ; wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to give Peace of Conscience unto men , through a sense of perfect Atonement made for sin , in the sight of God , with an interest in his love and favor thereon . This it is to be persect or consummate , as pertaining to Conscience in the sight of God , namely , to have a Conscience condemning for sin taken away . This those Sacrifices of the Law could not effect . It will be said then , Unto what end did they serve ? Were they of no use but only to free men from the Penalties of the Law or Covenant , as it was a Rule of the Politie or Commonwealth of Israel , and the Tenure of their Possessions in Canaan ? Yes , they were moreover part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or mystical instruction which God granted the Church in those days , directing them unto the one Sacrifice and Offering of Christ , typically representing it , and through Faith applying the vertue and efficacy of it unto their Consciences every day . 6. The Person is described towards whom this effect of purifying the Conscience is denied . They could not thus perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him that did the Service , saith our Translation , I think not so properly . He that did the Service was the Priest only . But respect is had unto every one that brought his Gift or Offering unto the Altar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacredly to accomplish the Services was the work of the Priest alone , ver . 6. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 10. 1. that is , every one who brought his Sacrifice to be offered , that Atonement might be made for him . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends the whole of Divine Worship in all Individuals . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 4. 10. But he also may be said to do the Service , on whose account and in whose stead it was performed . But the Defect charged , doth not in the first place reflect on the Persons , as though it was by their default . They worshiped God according unto his own Institutions , but it was in the Sacrifices themselves . And if they could not make the Worshipers , those who did the Service , perfect , they could make none so , for it was they alone who had the benefit of them . The Note of Grotius on this place is , Isti cultus non possunt Sectatorum suorum animos purgare à vitiis quemadmodum Evangelium ; most remote from the mind of the Holy Ghost . For he speaks not of purging our minds from Vices , but of purifying Conscience by Atonement made for the guilt of sin ; and opposeth not those Sacrifices unto the Doctrine of the Gospel , but unto the Sacrifice of Christ. And we may hence observe , 1. There is a state of perfect Peace with God to be attained under imperfect Obedience . For it is charged as a weakness in the legal Administrations , that they could not give such a Peace , where any sin remained . It is therefore to be found in the Sacrifice of Christ , as is proved at large in the next Chapter . Being justified by Faith , we have peace with God. 2. Nothing can give perfect peace of Conscience with God , but what can make Atonement for sin . And whoever attempt it any other way but by vertue of that Atonement , will never attain it in this world nor hereafter . VER . X. Onely in Meats and Drinks , and divers Washings , and carnal Ordinances imposed on them until the time of Reformation . IT is acknowledged that there is no small difficulty in the connexion of these words , or their relation unto what doth immediately precede ; and therefore Expositors have multiplied conjectures about it , in whose examination we are not concerned . I shall therefore no farther consider any of them , but as they relate unto what I judge to be their true Coherence . Two things are plain and evident unto this purpose . 1. That the design of the Apostle in the words themselves , is to manifest and declare the weakness of the services of the Tabernacle , and their insufficiency for attaining the end proposed in them . This end in general was the perfecting of the Church-State in Religious Worship ; and in particular to make the Worshipers perfect as unto their Consciences before God. And he gives such a description of them , as of it self will sufficiently evince their weakness and insufficiency . For what is it possible that things of that kind and nature , which is here described , can contribute unto these ends ? 2. That the things instanced in , do comprise a great part of the Levitical Institutions , and his Assertion concerning them may by a parity of Reason be extended unto them all . For to render his description of them comprehensive , the Apostle ( 1 ) expresseth them in a particular enumeration of the Heads whereunto they might be reduced , Meats and Drinks , and divers Washings . And then ( 2 ) to shew that he intends all things of an alike nature with them , he adds the general nature of them all , they were carnal Ordinances . 1. A great part of their Levitical Religious Observances , may be reduced unto these Heads of Meats and Drinks , and various Washings . Laws and Institutions were multiplied about these things ; what they might eat , and what they might not ; what was clean , and what was unclean unto that end ; what they might drink , and what vessels defiled all liquors ; what were to be their eatings and drinkings , and when upon their Peace-offering , and at their solemn Feasts ; their great variety of Washings , of the Priests , of the People , of their Garments , and their Flesh , stated and occasional , do take up a great part of the entire System of their Ordinances . And as Laws were multiplied concerning these things , so many of them were enforced with very severe Penalties . Hence they were difficultly to be learned , and always impossible to be observed . The Mishna and Talmud , that is , the whole Religion of the present Iews consists almost wholly in scrupulous Enquiries , and endless Determinations , or rather Conjectures about these things , and their Circumstances . 2. All the Laws concerning these things were carnal , Carnal Ordinances ; such as for the matter , manner of performance , and end of them , were Carnal . This being their nature , it evidently follows , that they were instituted only for a time , and were so far from being able themselves to perfect the state of the Church , as that they were not consistent with that perfect state of spiritual things which God would introduce , and had promised so to do . The scope and design of the Apostle being thus fixed , the Coherence and Interpretation of the words will not be so difficult , as at first view they may appear . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Onely in Meats and Drinks , &c. Our Translators observing the sense Elliptical , have supplied it with , Which stood ; Which stood onely in Meats and Drinks ; And that Supplement may give a double sense . ( 1 ) It may respect the substance of the things spoken of : Which , relates to Gifts and Sacrisices . And so the sense intended is , that they consisted in Meats and Drinks , and divers Washings . And this was the natural substance of them . They consisted in such things as might be eat and drunk , being duly prepared , as Flesh , Flower , Salt , Oyl and Wine . Hence were they called Meat and Drink-offerings . And they had Washings also that belonged unto them , as the washing of the inwards , Exod. 29. 17. and of the Burnt-offerings peculiarly , Ezek. 40. 38. of the hands and feet of the Priests , Exod. 30. 18. and of the Leper , Lev. 14. 9. Howbeit it cannot be said , that the Gifts and Sacrifices , as they were such , did consist in these things , though in them , things of this nature were offered unto God. Wherefore the supplement of , Which stood , cannot be admitted in that sense . ( 2 ) It may respect the consummation of these Gifts and Sacrifices , or the Celebration of the whole Service that belonged unto them , and all their necessary Circumstances or Consequents : which stood in these things ; that is , which were accompanied with them , and not perfected without them . The Argument in the words , is to prove the insufficiency of the Gifts and Sacrifices of the Law , unto the end mentioned of perfecting Conscience before God. And this is evidenced by the consideration of their necessary Adjuncts , or what belonged unto them , and were inseparable from them . It is not said , that these Gifts and Sacrifices were onely Meats and Drinks , and so things of no value . For neither doth the Apostle treat of the old Institutions with such contempt , nor would the truth of his assertion been evident unto the Hebrews : But he argues unto a discovery of their use and end , from the things that did always accompany them , and were inseparable from them . For those by whom they were offered , were obliged by the same Divine Institution at the same time , unto sundry Meats and Drinks , and divers Washings ; which proves both the Gifts and Sacrifices to have been of the same kind , and to have had respect unto carnal things as they had . For if those Gifts and Sacrifices had an immediate effect on the Consciences of men unto their purification before God , by any vertue inherent in them , whence is it that the Observances which by the same Law accompanied them , were onely about Meats and Drinks , and divers Washings ? And this sense is not to be refused . But whereas there is an Ellipsis in the Connexion of the words , it may be otherwise supplied . For having mentioned the Gifts and Sacrifices of the Law , the Apostle makes an addition unto them , of the remaining Institutions and Ceremonies of it , whose very nature and use declared their insufficiency unto the end enquired after . And other Laws , onely concerning Meats and Drinks , and divers Washings ; which in general he calls Carnal Rites . Hereby is the Argument in hand carried on and compleated . There are four things in the words . ( 1 ) An Account of the legal Institutions under several Heads . ( 2 ) Their Nature in general , with that of others of the same kind ; they were carnal Ordinances , or fleshly Rites . ( 3 ) The way of the Relation of the People unto them , they were imposed on them . ( 4 ) The Time for which they were imposed , or the measure of their duration ; which was , until the time of Reformation . 1. For the Nature of them , they consisted in Meats and Drinks . Take the words in their full extent , and they may be comprehensive of four sorts of Institutions . ( 1 ) Of all those which concerned meats , or things to be eaten or not eaten , as being clean or unclean ; an account whereof is given , Lev. 11. throughout . With reference thereunto doth the Apostle reflect on the Levitical Institutions , in those words , Touch not , Taste not , Handle not , which all are to perish with their using , Col. 2. 21 , 22. are all carnal things . ( 2 ) The Portion of the Priests out of the Sacrifices , especially what they were to eat in the Holy Place ; as the Portion of the Sin-offering , Exod. 29. 31 , 32 , 33. Lev. 10. 12 , 13 , 17. and what they were to eat of the Peace-offerings in any clean place , ver . 14 , 15. And the prohibition of drinking wine or strong drink in the Holy Place , ver . 8 , 9. may be here respected in Drinks about which these Institutions were . And these were such , as without which , the service of the Sacrifices could not be acceptably performed , ver . 17 , 18. And therefore are they intended in this place in an especial manner , if it be the design of the Apostle to prove the insufficiency of the Sacrifices from the nature of their inseparable Adjuncts , which were carnal and perishing things . ( 3 ) The eating of the Remainder of the Peace-offering , whether of a Vow , or of Thanksgiving , the Law whereof is given as an holy Ordinance , Lev. 7. 14 , 15 , 16 , 17. ( 4 ) The Laws concerning the Feasts of the whole People , with their eating and drinking before the Lord , Lev. 23. All these Divine Ordinances were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning meats and drinks , that were necessary to be observed , with their offering of Gifts and Sacrifices , declaring of what nature they were . And the observation of them all was at the same time imposed on them . 2. They consisted in , or were concerning divers Washings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any kind of washing , whether by dipping or sprinkling ; putting the thing to be washed into the water , or applying the water unto the thing it self to be washed . Of these washings there were various sorts or kinds under the Law. For the Priests were washed , Exod. 29. 4. and the Levites , Numb . 8. 12. and the People after they had contracted any impurity , Lev. 15. 8 , 16. But the Apostle seems to have particular respect unto the washings of the Priests , and of the Offerings , in the Court of the Tabernacle before the Altar ; For these were such , as without which the Gifts and Sacrifices could not be rightly offered unto God. 3. It is added in the description of these things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , institutis carnalibus , ritibus , ceremoniis , justitiis justificationibus carnis . Carnal Ordinances say we . The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place hath been spoken unto before . Rites of Worship arbitrarily imposed , whose Ius or Right depended on the will or pleasure of God. And they are said to be of the flesh , for the reason given , ver . 13. they sanctified unto the purifying of the flesh , and no more . The words may be an expression of the nature in general of the Law , about Meats , Drinks , and Washings , they were carnal Ordinances . But the distinctive copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , will not admit of that sense . It seems therefore to contain an addition of all those other legal Ordinances which any way belonged unto the Purifications of the Law. The force of the reasonings in these words is evident . For the design of the Apostle is to prove , that in the perfect Church-state which God would bring in under the New Covenant , the Worshipers were to enjoy peace of Conscience , with joy and boldness in the presence of God , from a perfect Atonement and Purification of Sin. How this is effected by the one Sacrifice of Christ , he afterwards declares . But the Ordinances of the Law , and the Levitical Sacrifices were weak and imperfect as unto this end . For in them , and by them , men were conversant wholly in carnal things , in meats , drinks , washings , and such like carnal observances , which could reach no farther than the sanctification of the flesh , as he evidenceth in the application of all these things unto his present argument , ver . 13. And the Faith of Believers is rather weakned than confirmed , by all things of the like nature , that divert their minds from an immediate respect unto , and total dependance on the one Sacrifice of Christ. 3. Concerning all these things it is affirmed , that they were imposed on the People , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is a difficulty in the Syntax of this word , which all Interpreters take notice of . If it refers unto the Substantives immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. it agrees not with them in Case ; if unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other Verse , it agrees not with it in Gender . And the Apostle had before adjoined unto it a Participle of the Feminine Gender , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some think that the letter Iota is added unto the first word , or taken from the latter , so that originally they were both of the same Gender . But whereas the Apostle had put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one of the Neuter , the other of the Feminine Gender , he might apply his Adjectives either to one or both , without offence to Grammar . Yet I rather judge that in this word he had respect unto all the things whereof he had discoursed from the very beginning of the Chapter . Concerning them all he declares that they were thus imposed , and so the use of the word in the Neuter Gender is proper . Many judge that there is an Objection anticipated in these words . For upon the description of the nature and use of the Tabernacle with all its Furniture and Services , he declares that they could not all of them , nor any of them , perfect the Worshipers that attended unto them . Hereon it might be well enquired , To what purpose then were they appointed ? Unto what end did they serve ? Hereunto he replies , That they were never designed unto perpetual use , but only imposed on the people unto the time of Reformation . But whether there be a respect unto any such Objection or no , he plainly declares their use and duration according unto the mind of God , which were such as their nature did require . And hereby also he confirms his Argument , of their insufficiency unto the great end of perfecting , sanctifying , or consecrating the state of the Church . And hereof there are two evidences in these words . 1. They were things imposed ; that is , on the people under the Law. They were laid on them as a Burden . The word is properly , incumbentia , lying on them , that is , as a Burden . There was a weight in all these legal Rites and Ceremonies , which is called a Yoke , and too heavy for the people to bear , Acts 15. 10. And if the imposition of them be principally intended , as we render the word , imposed , it respects the Bondage they were brought into by them . Men may have a weight lying on them , and yet not be brought into Bondage thereby . But these things were so imposed on them , as that they might feel their weight , and groan under the burden of it . Of this Bondage the Apostle treats at large in the Epistle unto the Galatians . And it was impossible that those things should perfect a Church-state , which in themselves were such a Burden , and effective of such a Bondage . 2. As unto the duration assigned unto them , they were thus imposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a determined limited season . They were never designed to continue for ever . And this is the great Controversie which we have at this day with the Iews . The principal foundation of their present unbelief is , That the Law of Moses is eternal , and that the observation of its Rites and Institutions is to be continued unto the end of the world . The contrary hereunto the Apostle had evidently proved in the foregoing Chapters . Whereas therefore he had undeniably demonstrated that they were not to be of perpetual use in the Church , nor could ever effect that state of Perfection which God designed unto it , he now declares that there was a certain determinate season fixed in the purpose and counsel of God , for their cessation and removal . And this he describes in the last word . This was the season , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Correction , say some ; Direction , others ; we , of Reformation ; restraining the word unto the things spoken of , and retaining its usual signification most improperly . For Reformation is the amendment and reduction of any thing in the Church , unto its primitive Institution , by abolishing and taking away the Abuses that have crept into it , or corrupt Additions that have been made unto it : But nothing of that nature is here intended . Many such seasons there were under the Old Testament , wherein the things belonging unto the Worship of God were so reformed . But now not the Reduction of the Tabernacle and its Services unto its first Institution is intended , but its utter removal and taking away out of the Service of God in the Church . But if respect be had unto the whole state of the Church in general , and what God designed unto it , taking the word Reformation in an universal sense , for the Introduction of a new animating form and life , with new means and ways of their expression and exercise in new Ordinances of Worship , the word may be of use in this place . Those who render it , of Correction , are no less out of the way . For Correction might be applied unto the Abuses that had crept into the Worship of God ; so it was by our Saviour with respect unto Pharisaical Traditions . But the Apostle treats here of the Worship it self as it was first instituted by God , without respect unto any such Abuses . This was not the object of any just Correction . The Time intended is sufficiently known and agreed upon . It is the great time or season of the coming of the Messiah , as the King , Priest and Prophet of the Church , to order and alter all things , so as it might attain its perfect state . This was the season that was to put an end unto all legal observances , wherein they were to expire . Unto the bringing in of this season , God had ordered and disposed all things from the foundation of the world . See Luke 1. 68 , 69 , 70 , 71 , 72 , 73 , 74. And it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because therein God finally disposed and directed all things in the Church unto his own glory , and the eternal salvation thereof : see Ephes. 1. 10. And we may observe from the whole Verse , 1. That there is nothing in its own nature so mean and abject , but the Will and Authority of God can render it of sacred use , and sacred efficacy , where he is pleased to ordain and appoint it . Such were the meats and drinks , and divers washings under the Law , which however contemptible in themselves , had a Religious use from the appointment of God. For others to attempt the like , as they do with their Salt and Oil , and the like in the Papacy , is foolishly to imitate his Sovereignty , and proudly to usurp his Authority . 2. The fixing of Times and Seasons , for the state of things in the Church , is solely in the hand of God , and at his sovereign disposal . He alone appointed this time of Reformation ; the Church could neither hasten it , nor was to refuse it . Wherefore quiet waiting alone is our duty , as unto the accomplishment of all Promises concerning the state of the Church in this world . 3. It is a great part of the blessed Liberty which the Lord Christ brought into the Church , namely , its freedom and liberty from legal Impositions , and every thing of the like nature in the worship of God. 4. The time of the coming of Christ , was the time of the general final Reformation of the worship of God , wherein all things were unchangeably directed unto their proper use . VER . XI . UNto this verse the account of the Levitical Priesthood , its Sanctuary and Services is continued . Amongst them the service of the High Priest in the most Holy Place on the day of expiation was principally designed : For this was looked on and trusted unto by the Hebrews , as the principal Glory of their worship , and of the greatest efficacy as unto Atonement and Reconciliation with God. And so it was in its proper place . Hence they have a saying yet common amongst them , that on the day of Expiation , when the High Priest entred into the most Holy Place , all Israel were made as innocent as in the day of Creation . In what sense it neither was nor could be so shall be declared on chap. 10. ver . 1 , 2 , 3. But in these things the Glory of the administration of the old Covenant did consist , which the Apostle allows unto it in his demonstration of the excellency of the new above it . Wherefore this Ministry of the High Priest on that day he hath an especial respect unto , in the account he gives of the Priesthood of Christ and its Administration . But yet although he hath a principal regard hereunto , yet he doth not respect it only and singly . The whole description of the Sanctuary and its services he also regards in the comparison he intends between the Lord Christ in his office , and these things . In him , his office , sanctuary and sacrifice doth the excellency and efficacy of the new Covenant consist , in opposition unto all those of the like kind under the Law. The want of a due observation hereof hath lead some Expositors into mistakes : For they would confine all that he sayes unto a correspondency with what was done on that solemn day by the High Priest ; whereas he doth also expresly declare that the Truth , Reality and Substance of the Tabernacle , all its Utensils , its Services and Sacrifices were to be found in him alone : For unto this end doth he give us such a description of them all in particular . But as was said , that which he principally respects in the comparison he makes between the Type and the Antitype , is the High Priest and his especial service in the most Holy Place , which he makes an entrance into in this verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Assistens ; assisting ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who cometh ; adveniens ; coming . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an High Priest , or was made an High Priest ; whereunto it adds , instead of good things to come , of the good things which he hath wrought . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Lat. per amplius & perfectius Tabernaculum ; barbarously for majus , et praestantius . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he entred into that great and perfect Tabernacle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Lat. non hujus Creationis . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from among these Creatures . most , hujus structurae , of this building . VER . XI . But Christ being come , an High Priest of Good Things to come , by a greater and more perfect Tabernacle not made with hands , that is to say , not of this Building . THe Introduction of the comparison in the redditive Conjunction 5 But , answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first verse of the Chapter , which are the common notes of comparison and opposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That had truly ; But Christ , &c. In this and the next verse , the Apostle lays down in general what he proves and confirms by Instances in this , and unto the twentieth verse of the following chapter . And there are two things which he declares in this and the verse ensuing . 1. Who is the High Priest of the new Covenant , and what is the Tabernanacle wherein he administred his Office , ver . 11. 2. What are the especial services he performed in answer unto those of the Legal High Priest , and their Preference above them , ver . 12. In this verse he expresseth the subject whereof he treats , or the Person of the High Priest concerning whom he treats . And he describes him ( 1 ) By his name , it is Christ. ( 2 ) By his entrance on his office : being come . ( 3 ) His Office itself ; an High Priest. ( 4 ) The effects of his office , or the especial object of it ; Good things to come . ( 5 ) The Tabernacle wherein he administreth or dischargeth his office ; which is described by a comparison with the old Tabernacle , and that two ways . ( 1 ) Positively ; that it was greater and more perfect or more excellent than it . ( 2 ) By a double negation , the latter exegetical of the former ; not made with hands , that is to say , not of this building or Creation . All these particulars must be distinctly opened to give a right understanding of the sense of the place and meaning of the words . 1. The Person spoken of is Christ. I have observed before the variety of Appellations or names whereby the Apostle on various occasions expresseth him in this epistle , otherwise than he is wont to do in any other of his Epistles . Sometimes he calls him Iesus only , sometimes Christ , sometimes Iesus Christ , sometimes the Son , and sometimes the Son of God. And he had respect herein unto the various notions which the Church of the Jews had , concerning his Person from the Prophesies and Promises of the old Testament . And he useth none of them peculiarly but when there is a peculiar reason for it ; as we have already observed on sundry occasions . And so there is in this Place . He doth not say Iesus is come , or the Son , or the Son of God , but Christ being come ; that is , the Messiah being come . Under that name and notion was he promised from the beginning , and the fundamental Article of the faith of the Church was , that the Messiah was to come ; all their desires and expectations were fixed on the coming of the Messiah . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that was to come , was the name whereby they expressed their faith in him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Matth. 11. 3. Art thou he who is to come ? And the coming of Christ or the Messiah , was the time and the cause wherein and whereby they expected the last Revelation of the Will of God , and the utmost perfection of the Church . Wherefore the Apostle on this occasion mentions him by his name , He who was promised of old that he should come , upon whose coming the faith of the Church was built , by whom and at whose coming they expected the last Revelation of the Will of God , and consequently a change in their present Administrations , the promised Messiah being come . The Church was founded of old on the name Iehovah , as denoting the unchangeableness and faithfulness of God in the accomplishment of his Promises , Exod. 6. 3. And this Name of Christ is declarative of the accomplishment of them . Wherefore by calling him by this name , as it was most proper when he was to speak of his coming , so in it he minds the Hebrews of what was the antient faith of their Church concerning him , and what in general they expected on his coming . He had now no more to offer unto them , but what they had for many ages expected , desired , and earnestly prayed for . 2. As a general foundation of what is afterwards ascribed unto him , or as the way whereby he entred on his office , he affirms that he is come . Christ being come ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word is no where else used to express the Advent or Coming of Christ. Hence by the Vulgar , it is rendred assistens , which as it doth not signifie to come , so the sense is corrupted by it . The Rhemists render that translation , but Christ assisting an High Priest. But this encreaseth the ambiguity of the mistake of that Translation , as not declaring that Christ himself was this High Priest which is the direct assertion of the Apostle . That which is intended is the accomplishment of the promise of God in the sending and exhibition of Christ in the flesh ; He being now come , according as was promised from the foundation of the world . For although the word is inseparable in its construction with what followeth , an High Priest ; being come an High Priest ; yet his coming itself in order unto the susception and discharge of that office is included in it . And upon this coming itself depended the demonstration of the faithfulness of God in his promises . And this is the great fundamental Article of Christian Religion in opposition unto Iudaism ; as it is declared , 1 Iohn 4. 2 , 3. Wherefore by his being come in this place , no one single act is intended , as his Advent or Coming doth usually signifie his Incarnation only ; But the sense of the word is comprehensive of the whole Accomplishment of the promise of God in sending him , and his performance of the work whereunto he was designed thereon . In that sense is he frequently said to come , or to be come . 1 Iohn 5. 20. And , as was before observed , there is not only Argument herein unto the Apostle's design , but that which being duly weighed , would fully determine all the controversy he had with these Hebrews . For all their legal Administrations were only subservient unto his coming , and Representations thereof , all given in confirmation of the truth of the promises of God , that so he should come . Wherefore upon his coming they must all necessarily cease and be removed out of the Church . 3. There is in the words a determination of the especial end of his coming under present consideration ; An High Priest ; Being come an High Priest ; that is , in answer unto , and in the room of the High Priest under the Law. This states the subject of the Apostles argument . He had before proved that he was to be a Priest , that he was a Priest , and how he came so to be . He now asserts it as the foundation of those Actings which he was to ascribe unto him in answer unto those of the legal High Priests , whose offices and services with the effects of them , he had before declared . Those High Priests did so , but Christ being come an High Priest , &c. 4. He adds the especial object of his office , or the things about which he is conversant in the discharge of it ; Of the good things to come . As the assertion is positive , so there is a comparison and opposition included in it . The High Priests of the Law were not so . They were not Priests of Good things , that is absolutely , or such as were necessary unto the purification , sanctification and justification of the Church ; and so far as they were Priests of Good things , they were so of Good things present ; not of the Good things promised , that were for to come . And this is the force of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Good things ; namely , that God had promised unto the Church . A Priest , or an High Priest , may be said to be the Priest of the things that he doth in the execution of his office ; or of the things which he procureth thereby . He is the Priest of his duties and of the effects of them . As a Minister may be said to be a Minister of the word and Sacraments which he administreth , or of the Grace of the Gospel which is communicated thereby . Both are here included ; both the duties which he performed and the effects which he wrought . The things whereof Christ is an High Priest , are said to be things to come ; that is , they are yet so , absolutely so ; or they were so called with respect unto the state of the Church under the old Testament . Most Expositors embrace the first sense , these good things to come , they say are that future eternal salvation and glory which were procured for the Church by the Priesthood of Christ ; and were not so by the Levitical Priesthood . To the Administration of the Priesthood under the Law he assigns only things present , temporal things , as unto what could be effected by them in their own vertue and power . But unto that of Christ he assigns eternal things , as he speaks immediately , he hath procured for us eternal Redemption . The eternal Salvation and Glory of the Church was procured by the Priesthood of Christ , or Christ himself in the discharge of that office , and were not so by the Levitical Priests . These things are true , but not the meaning , at least not the whole meaning of the Apostle in this place . For , 1. This confines the relation of the Priesthood of Christ in this place unto the effects of it only , and excludes the consideration of his sacerdotal actings in the great sacrifice of himself : For this was not now to come , but was already past and accomplished . But this is so far from being excluded by the Apostle , as that it is principally intended by him . This is evident from the words ensuing , wherein the Tabernacle is described in which he was thus an High Priest of Good things to come : For this was his humane nature wherein he offered himself , as we shall see . 2. He doth not in this place compare together and oppose the future state of Glory which we shall have by Christ , with and unto the state of the Church in this world under the old Testament , which were not equal , nor would be cogent unto his purpose , seeing the Saints of old were also made Partakers of that Glory . But he compares the present state of the Church , the Priviledges , Advantages and Grace which it enjoyed by the Priesthood of Christ , with what it had by the Aaronical Priesthood : For the fundamental Principle which he confirms , is , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or present Perfection of the Church is the effect of the Priesthood of Christ. Wherefore the Apostle expresseth these things by that notion of them which was received under the old Testament and in the Church of the Hebrews ; namely , the Good things to come . That is , they were so from the beginning of the world , or the giving of the first promise . Things which were fore-signifyed by all the ordinances of the Law , and which thereon were the desire and expectation of the Church in all preceding ages . The things which all the Prophets foretold , and which God promised by them , directing the faith of the Church unto them . In brief , all the Good things in spiritual Redemption and Salvation which they looked for by the Messiah are here called the Good things to come . Of these things Christ was now come the High Priest ; the Law having only the shadow , and not so much as the perfect Image of them , chap. 10. 1. And these things may be referred unto two Heads . 1. Those wherein the actual Administration of his Office did consist : For as we said , he was the High Priest of the duties of his own office ; he by whom they were performed . These in general were his Oblation and Intercession : For although his Intercession be continued in Heaven , yet was it begun on the earth ; as his oblation was offered on the earth , but it is continued in Heaven , as unto the perpetual exercise of it . The whole preparation unto , and actual oblation of himself , was accompanied with most fervent and effectual Intercessions , chap. 5. 7. And such was his solemn Prayer recorded , Ioh. 17. These things themselves in the first Place were the Good things to come : For these they were which were designed in , and the substance of the first promise ; as also of all those which were afterwards given for the confirmation of the faith of the Church therein . These did all the legal Institutions direct unto and represent . And that they are here intended by the Apostle , he plainly declares in the next verse : For with respect unto these Good things to come , he opposeth his own blood and sacrifice with the Atonement he made thereby , unto the blood of Bulls and of Goats with whatever could be effected thereby . 2. The effects of these Sacerdotal actings are also intended : For these also are reckoned hereunto in the close of the next verse , in the Instance of one of them ; namely , eternal Redemption , which is comprehensive of them all . And these also were of two sorts . 1. Such as immediately respected God himself . Of this nature was the Atonement and Reconciliation which he made by his blood , and peace with God for sinners thereon . See 2 Cor. 5. 19 , 20. Ephes. 2. 14 , 15 , 16. 2. The Benefits which hereon are actually collated on the Church , whereby it is brought into its consummate state in this world . What they are we have discoursed at large on chap. 7. 11. These therefore are the Good things to come , consisting in the bringing forth and accomplishing the glorious effects of the hidden wisdom of God according unto his promises from the beginning of the world , in the sacrifice of Christ with all the benefits and priviledges of the Church , in Righteousness , Peace and Spiritual Worship which ensued thereon . And we may observe ; 1. These things alone were the true and real Good things that were intended for and promised unto the Church from the beginning of the world . The Iews had now utterly lost the true notion of them , which proved their ruine ; and yet do they continue in the same fatal mistake unto this day . They found that great and glorious things were spoken of by all the Prophets , to be brought in at the coming of the Messiah . And the Hope of Good things to come they lived upon , and continue yet so to do . But being carnal in their own minds , and obstinately fixed unto the desire of earthly things , they fancied them to consist in things quite of another nature ; Honour , Riches , Power , a Kingdom and Dominion on the earth , with a possession of the wealth of all nations were the Good things which they hoped were to come . As to Reconciliation and Peace with God by a full and perfect Atonement for Sin , Righteousness , Deliverance from spiritual Adversaries with an holy worship acceptable unto God , they are things which they neither desired nor regarded . Wherefore choosing the world and the things of it , before these which are spiritual and Heavenly , unto the world they are left , and the curse which it lieth under . And it is to be feared that some others also have deceived themselves with carnal apprehensions of the Good things , if not of the Priesthood , yet of the Kingdom of Christ. 2. These things alone are absolutely Good unto the Church ; all other things are good or evil as they are used or abused . Outward Peace and Prosperity are Good in themselves , but oftentimes they prove not so to the Church . Many a time have they been abused unto its great disadvantage . They are not such things as are too earnestly to be desired , for who knows what will be the end of them ? But these things are absolutely Good in every state and condition . 3. So excellent are these Good things , as that the performance and procuring of them , was the cause of the coming of the Son of God , with his susception and discharge of his sacerdotal office . They are excellent in their Relation unto the Wisdom , Grace and Love of God , whereof they are the principal effects ; and excellent in Relation unto the Church , as the only means of its eternal Redemption and Salvation . Hadthey been of a lower or meaner nature , so glorious a means had not been designed for the effecting of them . Woe unto them by whom they are despised . How shall we escape if we neglect so great Salvation ? And , 4. Such a Price and value did God put on these things , so good are they in his eyes , as that he made them the subject of his promises unto the Church from the foundation of the world . And in all his promises concerning them , he still opposed them unto all the good things of this world , as those which were incomparably above them and better than them all . And therefore he chose out all things that are precious in the whole Creation , to represent their excellencie , which makes an Appearance of Promises of earthly Glories in the old Testament , whereby the Jews deceived themselves . And because of their worth , he judged it meet to keep the Church so long in the desire and expectation of them . 5. That which the Apostle hath immediate respect unto in the declaration of the Priesthood and Sacrifice of Christ , is what he had newly at large declared concerning the Tabernacle and the Service of the High Priest therein . Wherefore he assigns a Tabernacle unto this High Priest , in answer unto that under the Law whereby he came , or wherein he administred the duties of his office . And concerning this he ( first ) asserts , that he came by a Tabernacle . ( 2 ) Describes this Tabernacle , in comparison with the former ; ( 1 ) Positively , that it was greater and more excellent ; ( 2 ) Negatively , in that being not made with hands , it was not of the same Building with it . 1. He came by a Tabernacle . These words may have prospect unto what is afterwards declared in the next verse , and belong thereunto . As if he had said , being come an High Priest he entred into the Holy Place by a perfect Tabernacle with his own blood ; for so the High Priest of the Law entred into the Holy Place , by or through the Tabernacle , with the blood of others . But the words do rather declare the constitution of the Tabernacle intended , than the Use of it , as unto that one solemn service : For so before he had described the frame and constitution of the old Tabernacle , before he mentioned its use . Being come an High Priest by such a Tabernacle ; that is , wherein he administred that office . What is the Tabernacle here intended , there is great variety in the judgment of expositors . Some say it is the Church of the new Testament , as Chrysostome who is followed by many . Some say it is Heaven itself . This is embraced and pleaded for by Schlictingius who labours much in the explanation of it . But whereas this is usually opposed , because the Apostle in the next verse affirms that Christ entred into the Holies , which he expounds of Heaven itself , by this Tabernacle , which therefore cannot be Heaven also , he endeavours to remove it : For he saies there is a double Tabernacle in Heaven : For as the Apostle hath in one and the same place described a double Tabernacle here on earth , a first and a second , with their Utensils and services , distinguished the one from the other by a vail ; so there are two places in Heaven answering thereunto . The first of these he would have to be the dwelling Place of the Angels ; the other the Place of the Throne of God himself , represented by the most Holy Place in the Tabernacle . Through the first of these he saies the Lord Christ passed into the second , which is here called his Tabernacle . And it is indeed said that the Lord Christ in his exaltation did pass through the Heavens , and that he was made higher than the Heavens , which would seem to favour that conceit , though not observed by him . But there is no ground to conceit or fancy such distinct Places in Heaven above ; yea , it is contrary to the Scripture so to do : For the Residence of the Holy Angels is before and about the Throne of God. So are they always placed in the Scripture , Dan. 7. 10. Mat. 18. 10. Revel . 5. 11. And these aspectable Heavens which Christ passed through , were not so much as the vail of the Tabernacle in his holy service , which was his own flesh . chap. 10. 20. The only Reason of this ungrounded curious Imagination , is a design to avoid the acknowledgment of the Sacrifice of Christ whilst he was on the earth : For this cause he refers this Tabernacle unto his entrance into the most Holy Place as the only means of offering himself . But the design of the Apostle is to shew , that as he was an High Priest , so he had a Tabernacle of his own wherein he was to minister unto God. This Tabernacle whereby he came an High Priest , was his own humane nature . The Bodies of men are often called their Tabernacles . 2 Cor. 5. 1. 2 Pet. 1. 14. And Christ called his own Body the Temple ; Ioh. 2. 19. His flesh was the vail . Heb. 10. 20. and in his incarnation he is said to pitch his Tabernacle among us . Ioh. 1. 14. Herein dwelt the fulness of the Godhead bodily . Col. 2. 9. that is , substantially ; represented by all the Pledges of Gods presence in the Tabernacle of old . This was that Tabernacle wherein the Son of God administred his Sacerdotal Office in this world , and wherein he continueth yet so to do in his Intercession . For the full proof hereof , I refer the Reader unto our exposition on chap. 8. ver . 2. And this gives us an understanding of the description given of this Tabernacle in the Adjuncts of it , with reference unto that of old . This is given us , ( 1 ) Positively , in a double comparative property . ( 1 ) That it was Greater than it . Greater in dignity and worth , not quantity and measures . The Humane nature of Christ , both in itself , its Conception , Framing , gracious Qualifications and Endowments , especially in its Relation unto , and Subsistence in the Divine Person of the Son , was far more excellent and glorious than any material fabrick could be . In this sense , for comparative Excellency and Dignity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new Testament . So is it in this Epistle . chap. 6. 13 , 16. The humane nature of Christ doth thus more excel the old Tabernacle , than the Sun doth the meanest Star. 2. More perfect . This respects its Sacred use . It was more perfectly fitted and suited unto the end of a Tabernacle , both for the inhabitation of the divine nature , and the means of exercising the Sacerdotal Office in making A tonement for sin , than the other was . So it is expressed chap. 10. 5. Sacrifice and Burnt-offering thou wouldst not have , but a body hast thou prepared me . This was that which God accepted , wherewith he was well pleased , when he rejected the other as insufficient unto that end . And we may hence observe , That , The humane nature of Christ wherein he discharged the duties of his Sacerdotal Office in making Atonement for sin , is the greatest , the most perfect and excellent Ordinance of God ; far excelling those that were most excellent under the old Testament . An Ordinance of God it was , in that it was what he designed , appointed and produced unto his own Glory ; And it was that which answered all Ordinances of worship under the old Testament , as the substance of what was shadowed out in them and by them . And I have laboured elsewhere to represent the Glory of this ordinance as the principal effect of divine wisdom and goodness , the great means of the manifestation of his eternal Glory . The wonderful provision of this Tabernacle will be the object of holy admiration unto eternity . But the Glory of it is a subject which I have elsewhere peculiarly laboured in the demonstration of . And unto the comparison with those of old here principally intended , its excellency and glory may be considered in these as in other things . ( 1 ) Whatever they had of the Glory of God in Type , Figure and Representation , that it had in Truth , Reality and Substance . ( 2 ) What they only shadowed out as unto Reconciliation and Peace with God , that it did really effect . ( 3 ) Whereas they were capable only of an Holiness by dedication and consecration which is external , giving an outward denomination , not changing the nature of the things themselves ; This was Glorious in real internal Holiness wherein the Image of God doth consist . ( 4 ) The matter of them all was earthly , carnal , perishing ; His humane nature was Heavenly as unto its original ; the Lord from Heaven ; and immortal or eternal in its constitution ; he was made a Priest after the Power of an endless life : For although he dyed once for sin , yet his whole nature had always its entire subsistence in the Person of the Son of God. ( 5 ) Their Relation unto God , was by vertue of an outward Institution or word of command only ; That of his was by Assumption into personal union with the Son of God. ( 6 ) They had only outward Typical Pledges of Gods Presence ; in him dwelt the fulness of the Godhead bodily . ( 7 ) They were exposed unto the injuries of time and all other outward occurrences , wherein there was nothing of the glory or worship of God. He never did not would suffer any thing , but what belonged unto his office , and is now exalted above all Adversities and Oppositions . And other considerations of the like nature might be added . 2. The Son of God undertaking to be the High Priest of the Church , it was of necessity that he should come by , or have a Tabernacle wherein to discharge that Office. He came by a Tabernacle . So it is said unto the same purpose , that it was of necessity that he should have somewhat to offer , chap. 8. 3. For being to save the Church by vertue of and in the discharge of that Office , it could not be otherwise done , than by the Sacrifice of himself , in and by his own Tabernacle . Secondly , He describes this Tabernacle by a double Negation ; ( 1 ) That it was not made with hands . ( 2 ) That it was not of this building . And this latter clause is generally taken to be exegetical of the former only , and that because of its introduction by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say . I shall consider both . 1. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not made with hands . The Old Tabernacle whil'st it stood , was the Temple of God. So it is constantly called by David in the Psalms . Temples were generally sumptuous and glorious Fabrics , always answering the utmost ability of them that built them ; not to have done their best therein they esteemed irreligious . For they designed to express somewhat of the greatness of what they worshiped , and to beget a veneration of what was performed in them . And this men in the degenerate state of Christianity are returned unto , endeavouring to represent the Greatness of God , and the Holiness of his Worship , in magnificent Structures , and costly Ornaments of them . How beit the best of them all were made by the hands of men ; and so were no way meet habitations for God , in the way he had designed to dwell among us . This Solomon acknowledgeth concerning the Temple which he had built , which yet was the most glorious that ever was erected , and built by God's own appointment . 2 Chron. 2. 5 , 6. The house which I build , is great : for great is our God above all Gods. But who is able to build him an house , seeing the heaven , and heaven of heavens cannot contain him ? who am I then , that I should build him an house , save onely to burn sacrifice before him ? And 1 Kings 8. 27. Will God indeed dwell on the earth ? behold , the heaven , and heaven of heavens cannot contain thee : how much less this house that I have builded ? Service was to be done unto God in that Temple according unto his appointment , but a meet habitation for him it was not . And our Apostle lays it down as a Principle suited unto natural light , that God , who made all things , could not dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 14. 24. in Temples made with hands . Such was the Tabernacle of Old , but such was not that wherein our Lord Jesus administreth his Office. There seems to me to have been an apprehension among the Iews , that there should be a Temple wherein God would dwell , that should not be made with hands . Our Lord Jesus Christ in the first year of his Ministry , upon his purging of the Temple , upon their requiring a sign for the justification of his Authority in what he had done , says no more , but only , Destroy this Temple , and in three days I will raise it up , John 2. 19. He spake of the same Temple as to their destruction of it , and his own raising it again . Thus he called his own Body ; he spake , saith the Evangelist , of the Temple of his Body . That other Fabric was a Type thereof , and so partook of the same name with it ; but yet was no farther a Temple , or an habitation of God , but as it was Typical of that Body of his , wherein the fulness of the Godhead did dwell . This testimony of his seemeth to have provoked the Iews above any other ; unless it was that when he plainly declared his Divine Nature unto them , affirming that he was before Abraham ; For this cast them into so much madness , as that immediately they took up stones to cast at him , John 8. 58 , 59. But their malice was more inveterate against him , for what he thus spake concerning the Temple : For three years after , when they conspired to take away his life , they made these words the ground of their Accusation . But as is usual in such cases , when they could not pretend that his own words , as he spake them , were criminal , they variously wrested them to make an appearance of a Crime , though they knew not of what nature . So the Psalmist prophesied that they should do , Psal. 56. 5 , 6. Some of them affirmed him to have said , I am able to destroy the Temple of God , and to build it in three days , Mat. 26. 61. Which was apparently false , as is evident in comparing his words with theirs . Wherefore others of them observing that the Witness was not yet home unto their purpose , and the design of the Priests , they sware positively that he said , I will destroy this Temple made with hands , and in three days I will build another made without hands , Mark 14. 58. For they are not the words of the same persons , variously reported by the Evangelist . For these in Mark are other Witnesses , which agreed not with what was sworn before , as he observes , ver . 59. But neither so did their Witness agree together . However they fix on a Notion that was passant among them , of a Temple to be built without hands . And sundry things there are in the Prophets which lead them into an apprehension , that God would dwell among men in a Temple or Tabernacle that should not be made with hands . And all their Predictions were accomplished , when the eternal Word , by the assumption of our nature , fixed his Tabernacle among us , John 1. 14. This is that which the Apostle intimates . Whereas Solomon openly affirms , that the Habitation of God could not be in the Temple that he had built , because it was made with hands ; and it is a principle of natural light , that he who made the world , and all things contained therein , could not dwell in such a Temple ; and whereas it seems to have belonged unto the Faith of the Church of old , that there should be a Temple wherein God would dwell that was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in comparing the Humane Nature of Christ with the Old Tabernacle , he affirms in the first place that it was not made with hands . Respect also is had herein unto the framing of the Fabric of the Old Tabernacle by Bezaliel . For although the pattern of it was shewn unto Moses in the Mount from Heaven , yet the actual framing and erection of it , was by the hands of Workmen , skilful to work in all kind of earthly materials , Exod. 32. 3 , 4 , 5 , 6. Chap. 36. 1. And although by reason of the wisdom , cunning and skill which they had received in an extraordinary way , they framed , made and reared a Tabernacle most artificial and beautiful ; yet when all was done , it was but the work of mens hands . But the Constitution and Production of the Humane Nature of Christ , was an immediate effect of the Wisdom and Power of God himself , Luke 1. 36. Nothing of Humane Wisdom or Contrivance , nothing of the Skill or Power of Man , had the least influence into or concurrence in the provision of this glorious Tabernacle , wherein the work of the Redemption of the Church was effected . The Body of Christ indeed was made of a Woman , of the substance of the blessed Virgin ; but she was purely passive therein , and concurrent in no efficiency either Moral or Physical thereunto . It was the contrivance of Divine Wisdom , and the effect of Divine Power alone . 2dly , The Apostle adds , as a farther dissimilitude unto the other Tabernacle ; that is not of this Building . Expositors generally take these words to be meerly exegetical of the former ; not made with hands ; that is , not of this Building . To me there seems to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them . It is so not made with hands like unto that Tabernacle , as that it is not of the order of any other created thing ; not of the same make and constitution with any thing else in the whole Creation here below . For although the substance of his Humane Nature were of the same kind with ours , yet the Production of it in the World was such an Act of Divine Power , as excels all other Divine Operations whatever . Wherefore God speaking of it , saith , The Lord hath created a new thing in the earth , A woman shall compass a man , Jer. 31. 22. or conceive him without natural Generation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word whereby the creation of all things is Constantly expressed in the new Testament , and sometimes it signifies the things that are created . Neither is it ever used , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is derived , to signifie the constitution of the Ordinances of the old Testament , the Tabernacle , the Temple or any thing belonging thereunto . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not limit it unto that constitution , so as that , not of this Building , should be , not made with hands as that Tabernacle was . It is therefore not of the order of created things here below , either such as were immediately created at the beginning , or educed out of them by a creating Act or Power . For although it was so as unto its substance , yet in its constitution and production it was an effect of the divine power above the whole order of this Creation , or things created . God is so far from being obliged unto any means for the effecting of the Holy Counsels of his Will , as that he can when he pleaseth exceed the whole order and course of the first creation of all things , and his providence in the rule thereof . VER . XII . FRom the comparison between the Tabernacle of old , and that of the High Priest of the new Covenant , there is a procedure in this verse unto another , between his Sacerdotal actings and those of the High Priest under the Law. And whereas in the description of the Tabernacle and its especial services , the Apostle had insisted in a peculiar manner on the entrance of the High Priest every year into the most Holy Place , which was the most solemn and most mystical part of the Tabernacle-service ; in the first Place he gives an account of what answered thereunto in the Sacerdotal Administrations of Christ ; and how much on all accounts , both of the Sacrifice , in the vertue whereof he entred into the most Holy Place , and of the Place itself whereinto he entred , and of the Time when it did in Glory and Efficacy excel that service of the High Priest under the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the blood of his own Soul or Life . He made his soul an offering for sin ; Isa. 5. 3. Blood is the Life of the Sacrifice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one time ; not many times , not once every year as they did under the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the House of the Sanctuary ; less properly ; for by that expression the old Tabernacle is intended ; but the Apostle respects Heaven itself ; in Sancta , Sancta Sanctorum , Sacrarium . That which answers unto the most Holy Place in the Tabernacle where was the Throne of God , the Ark , and Mercy-seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. aeterna Redemptione inventa ; aeternam Redemptionem nactus ; aeterna Redemptione acquisita ; most properly , and according unto the use of the word in all good Authors . VER . XII . Neither by the Blood of Goats and Calves , but by his own Blood he entered in once into the ( most ) Holy Place , having obtained eternal Redemption . IN this Verse there is a direct entrance into the great Mystery of the Sacerdotal Actings of Christ , especially as unto the Sacrifice he offered to make Atonement for Sin. But the method which the Apostle proceedeth in , is what he was led unto by the Proposal he had made of the Types of it under the Law. Wherefore he begins with the complement or consequent of it , in answer unto that Act or Duty of the High Priest wherein the Glory of his Office was most conspicuous , which he had newly mentioned . And here because part of our design in the Exposition of this whole Epistle , is to free and vindicate the Sense of it , from the corrupt Glosses which the Socinians , and some that follow them , have cast upon it ; I shall on this great Head of the Sacrifice of Christ , particularly insist on the removal of them . And indeed the substance of all that is scattered up and down their Writings against the proper Sacrifice of Christ , and the true nature of his Sacerdotal Office , is comprised in the Comment on this Epistle composed by Crellius and Schlictingius . I shall therefore first examine their corrupt wrestings of the words , and false interpretations of them , before I proceed unto their Exposition . They begin ; Nunc etiam opponit Sacrificium ipsius Christi , Sacrificio Pontificis antiqui . This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their Interpretation of this and the following Verses . If this be not so , all that they afterwards assert , or infer from it , falls of it self . But this is most false . There is not any thing directly , either of the Sacrifice of Christ , or of the High Priest , but only what was consequent unto the one and the other : Yea , there is that which excludes them from being intended . The entrance of the High Priest into the Holy Place was not his Sacrifice . For it supposed his Sacrifice to be offered before , in the vertue whereof , and with the memorial of it , he so entred ; that is , with the Blood of Goats and Calves . For all Sacrifices were offered at the Brazen Altar . And that of the High Priest on the day of Expiation is expresly declared so to have been , Lev. 16. And the entrance of Christ into Heaven was not his Sacrifice , nor the Oblation of himself ; For he offered himself unto God with strong cryes and supplications ; but his entrance into Heaven was Triumphant : So he entred into Heaven by vertue of his Sacrifice , as we shall see ; but his entrance into Heaven was not the Sacrifice of himself . They add in Explication hereof , Pontifex antiquus per sanguinem Hircorum & Vitulorum ingrediebatur in Sancta , Christus verò non per sanguinem tam vilem , sed pretiosissimum ; quod alius esse non potuit quam ipsius proprius . Nam sanguis quidem humanus sanguine Brutorum , sed sanguis Christi , sanguine caeterorum omnium hominum longe est pretiosior ; cum ipse quoque caeteris hominibus omnibus imò omnibus creaturis longe sit praestantior , Deoque charior & proprior , utpote unigenitus cjus filius . What they say of the preciousness of the Blood of Christ , above that of brute Creatures , is true : But they give two Reasons for it , which comprise not the true Reason of its excellency as unto the ends of his Sacrifice . ( 1 ) They say , It was the Blood of a Man. ( 2 ) That this Man was more dear to God than all other Creatures , as his onely begotten Son. Take these last words in the sense of the Scripture , and the true Reason of the preciousness and efficacy of the Blood of Christ in his Sacrifice is assigned . Take them in their sense , and it is excluded . The Scripture by them intends his Eternal Generation , as the Son of the Father ; they only his Nativity of the Blessed Virgin , with his Exaltation after his Resurrection . But the true excellency and efficacy of the Blood of Christ in this Sacrifice , was from his Divine Person , whereby God purchased his Church with his own Blood , Acts 20. 28. Nor do I know of what consideration the Preciousness of the Blood of Christ can be with them in this matter ; for it belonged not unto his Sacrifice , or the Oblation of himself , as they pretend . For they would have the Offering of himself to consist onely in his entrance into Heaven , and appearing in the presence of God , when as they also imagine he had neither Flesh nor Blood. They proceed unto a Speculation about the use and signification of the Preposition , Per , By , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Not andum est Autorem , ut elegantiae istius comparationis consuleret , usum esse in priori membro voce , Per ; licet Pontifex legalis non tantum per sanguinem hircorum & vitulorum , hoc est , fuso prius sanguine istorum animalium , seu interveniente sanguinis eorum fusione , sed etiam cum ipsorum sanguine in Sancta fuerit ingressus , ver . 7. Verùm quia in Christi Sacrificio similitudo eòusque extendi non potuit , cum Cbristus non alienum sed suum sanguinem fuderit , nec sanguinem suum post mortem , sed seipsum , & quidem jam immortalem , deposit is carnis & sanguinis exuviis , quippe quae regnum Dei possidere nequeant , in coelesti illo Tabernaculo obtulerit ; proindeque non cum sanguine , sed tantum fuso prius sanguine , seu interveniente sanguinis sui fusione in Sancta fuerit ingressus ; idcirco Autor minus de legali Pontifice dixit quam res erat ; vel potius ambiguitate particulae , Per , quae etiam idem quod , Cum , in sacris literis significare solet , comparationis concinnitati consulere voluit . The design of this whole Discourse , is to overthrow the Nature of the Sacrifice of Christ , and to destroy all the real similitude between it and the Sacrifice of the High Priest ; the whole of its Sophistry being animated by a fancied signification of the Preposition Per , or falsly pretended Reason of the use of it by the Apostle . For ( 1 ) the High Priest did indeed carry of the Blood of the Sacrifice into the Holy Place , and so may be said to enter into it with Blood ; as it is said he did it , Not without Blood , ver . 7. Yet is it not that which the Apostle hath here respect unto ; but it was the Sacrifice at the Altar , where the Blood of it was shed and offered , which he intends , as we shall see immediately . ( 2 ) There is therefore nothing less ascribed unto the High Priest herein , than belonged unto him ; for all that is intended , is , that he entred into the Holy Place by vertue of the Blood of Goats and Calves which was offered at the Altar ; less than his due is not ascribed unto him , to make the comparison fit and meet , as is boldly pretended . Yea ( 3 ) the Nature of the Comparison used by the Apostle is destroyed by this Artifice ; especially if it be not considered as a meer Comparison , but as the Relation that was between the Type and the Antitype . For that is the nature of the Comparison , that the Apostle makes between the entrance of the High Priest into the Holy Place , and the entrance of Christ into Heaven . That there may be such a Comparison , that there may be such a Relation between these things , it is needful that they should really agree in that wherein they are compared , and not by Force or Artifice be fitted to make some kind of Resemblance , the one of the other . For it is to no purpose to compare things together , which disagree in all things ; much less can such things be the Types one of another . Wherefore the Apostle declares and allows a treble dissimilitude in the Comparates , or between the Type and the Antitype . For Christ entred by his own Blood , the High Priest by the Blood of Calves and Goats ; Christ onely once , the High Priest every year ; Christ into Heaven , the High Priest into the Tabernacle made with hands . But in other things he confirms a similitude between them ; namely , in the entrance of the High Priest into the Holy Place by the Blood of his Sacrifice , or with it . But by these men this is taken away , and so no ground of any Comparison left ; only the Apostle makes use of an ambiguous word to frame an appearance of some similitude in the things compared , whereas indeed there is none at all . For unto these ends he says by the Blood , whereas he ought to have said with the Blood ; but if he had said so , there would have been no appearance of any similitude between the things compared . For they allow not Christ to enter into the Holy Place by or with his own Blood in any sense ; not by vertue of it as offered in Sacrifice for us ; nor to make application of it unto us in the fruits of his Oblation for us . And what similitude is there between the High Priest entring into the Holy Place , by the Blood of the Sacrifice that he had offered , and the Lord Christ's entring into Heaven without his own Blood , or any respect unto the vertue of it , as offered in Sacrifice ? ( 3 ) This Notion of the Sacrifice or Oblation of Christ to consist onely in his appearance in Heaven without Flesh or Blood , as they speak , overthrows all the Relation of Types or Representations , between it and the Sacrifices of old . Nay , on that supposition they were suited rather to deceive the Church , than instruct it in the Nature of the great Expiatory Sacrifice that was to be made by Christ. For the universal Testimony of them all , was that Atonement and Expiation of Sin , was to be made by Blood , and no otherwise . But according unto these men , Christ offered not himself unto God for the Expiation of our Sins , until he had neither Flesh nor Blood. ( 4 ) They say , it 's true , he offered himself in Heaven , fuso prius sanguine . But it is an order of Time , and not of Causality which they intend . His Blood was shed before , but therein was no part of his Offering or Sacrifice . But herein they expresly contradict the Scripture and themselves . It is by the Offering of Christ that our Sins are expiated , and Redemption obtained . This the Scripture doth so expresly declare , as that they cannot directly deny it . But these things are constantly ascribed unto the Blood of Christ , and the shedding of it ; and yet they would have it , that Christ offered himself then only , when he had neither Flesh nor Blood. They encrease this confusion in their ensuing Discourse . Aliter enim ex parte Christi res sese habuit , quam in illo antiquo . In antiquo illo , ut in aliis quae pro peccato lege divina constituta erant , non offerebatur ipsum animal mactatum , hoc est , nec in odorem suavitatis , ut Scriptura loquitur , adolebatur , sed renes ejus & adeps tantum ; nec inferebatur in Sancta , sed illius sanguis tantum . In Christi autem Sacrificio , non sanguis ipsius quem mactatus effudit , sed ipse offerri , & in illa Sancta coelestia ingredi debuit . Idcirco infra ver . 14. dicitur , seipsum , non vero sanguinem suum Deo obtulisse ; licet alias comparatio cum Sacrificiis expiatoriis postulare videretur , ut hoc posterius potius doceretur . 1. Here they fully declare that according to their Notion , there was indeed no manner of similitude between the things compared ; but that , as to what they are compared in , they were opposite , and had no agreement at all . The ground of the comparison in the Apostle is , that they were both by Blood ; and this alone . For herein he allows a dissimilitude in that Christ was by his own Blood , that of the High Priests by the Blood of Calves and Goats . But according unto the sense of these men , herein consists the difference between them , that the one was with Blood , and the other without , which is expresly contradictory to the Apostle . 2. What they observe of the Sacrifices of old , that not the Bodies of them , but only the Kidneys and Fat were burned , and the Blood only carried into the Holy Place , is neither true , nor any thing to their purpose . For ( 1 ) the whole Bodies of the Expiatory Sacrifices were burnt and consumed with fire ; and this was done without the Camp , Lev. 16. 27. to signifie the suffering of Christ , and therein the offering of his Body without the City , as the Apostle observes , Chap. 13. 11 , 12. ( 2 ) They allow of no use of the Blood in Sacrifices , but only as to the carrying of it into the Holy Place ; which is expresly contradictory unto the main end of the Institution of Expiatory Sacrifices . For it was that by their Blood Atonement should be made on the Altar , Lev. 17. 11. Wherefore there is no Relation of Type and Antitype , no similitude for a ground of comparison between the Sacrifice of Christ , and that of the High Priest , if it was not made by his Blood. ( 3 ) Their observation that in ver . 14. the Lord Christ is said to offer Himself , and not to offer his Blood , is of no value . For in the offering of his Blood , Christ offered himself ; or he offered himself , by the offering of his Blood ; his Person giving the efficacy of a Sacrifice unto what he offered . And this is undeniably asserted in that very Verse . For the purging of our Consciences from dead works , is the Expiation of Sin. But Christ , even according to the Socinians , procured the Expiation of Sin by the offering of himself . Yet is this here expresly assigned unto his Blood ; How much more shall the Blood of Christ purge your Consciences from dead works ? Wherefore in the offering of himself , he offered his Blood. They add , as the Exposition of these words , He entred into the Holiest ; Ingressus in Sancta , necessario ad Sacrificium istud requiritur . Nec ante Oblatio , in qua Sacrificii ratio potissimum consistit , peragi potuit , cum ea in Sanct is ipsis fieri debuerit . Hinc manifestum est Pontificis nostri Oblationem & Sacrificium non in Cruce , sed in Coelis per actam esse , & adhuc per agi . Ans. ( 1 ) What they say at first is true ; but what they intend and infer from thence is false . It is true that the entrance into the Holy Place , and carrying of the Blood in thither , did belong unto the Anniversary Sacrifice intended . For God had prescribed that Order unto its Consummation and Complement . But that the Sacrifice or Oblation did consist therein is false . For it is directly affirmed , that both the Bullock and Goat for the Sin-offering , were offered before it at the Altar , Lev. 16. 6 , 9. ( 2 ) It doth not therefore hence follow as is pretended , that the Lord Christ offered not himself a Sacrifice unto God on the earth , but did so in Heaven only ; but the direct contrary doth follow . For the Blood of the Sin-offering was offered on the Altar , before it was carried into the Holy Place ; which was the Type of Christ's entrance into Heaven . ( 3 ) What they say that the Sacrifice of Christ was performed or offered in Heaven , and is yet so offered ; utterly overthrows the whole Nature of his Sacrifice . For the Apostle everywhere represents that to consist absolutely in one Offering once offered , not repeated , or continued . Herein lies the foundation of all his Arguments for its excellency and efficacy . Hereof , the making of it to be nothing but a continued Act of Power in Heaven , as is done by them , is utterly destructive . What they add in the same place about the Nature of Redemption , will be removed in the consideration of it immediately . In the close of the whole they affirm , that the obtaining of everlasting salvation by Christ , was not an Act antecedent unto his entering into Heaven , as the word seems to import , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having obtained ; but it was done by his entrance it self into that Holy Place , whence they would rather read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense , Obtaining . But whereas our Redemption is everywhere constantly in the Scripture assigned unto the Blood of Christ , and that alone , Eph. 1. 7. Col. 1. 14. 1 Pet. 1. 18 , 19. Rev. 5. 9. hast redeemed us unto God by thy Blood ; it is too great a confidence to confine this work unto his entrance into Heaven , without any offering of his Blood , and when he had no Blood to offer . And in this place , the Redemption obtained , is the same upon the matter with the purging of our Consciences from dead works , ver . 14. which is ascribed directly unto his Blood. These Glosses being removed , I shall proceed unto the Exposition of the words . The Apostle hath a double design in this Verse , and those two that follow . 1. To declare the Dignity of the Person of Christ in the discharge of his Priestly Office , above the High Priest of old . And this he doth , ( 1 ) From the excellency of his Sacrifice , which was his own Blood. ( 2 ) The Holy Place whereinto he entred by vertue of it , which was Heaven it self . And ( 3 ) the effect of it , in that by it he procured Eternal Redemption ; which he doth in this Verse . 2. To prefer the efficacy of this Sacrifice of Christ for the purging of Sin , or the purification of Sinners , above all the Sacrifices and Ordinances of the Law , ver . 13 , 14. In this Verse , with respect unto the end mentioned , the entrance of Christ into the Holy Place , in answer unto that of the Legal High Priest described , v. 7. is declared . And it is so , ( 1 ) As unto the way or means of it . ( 2 ) As unto its season . ( 3 ) As unto its effects ; in all which respects , Christ was manifested in and by it , to be far more excellent than the Legal High Priest. 1. The manner and way of it is expressed ; ( 1 ) Negatively ; It was not by the blood of Goats and Calves . ( 2 ) Positively ; it was by his own blood . 2. For the Time of it , it was once , and but once . 3. The Effect of that blood of his , as offered in Sacrifice , was , that he obtained thereby eternal Redemption . The thing asserted is the entrance of Christ the High Priest into the Holy Place . That he should do so , was necessary , both to answer the Type , and for the rendring his sacrifice effectual in the Application of the Benefits of it unto the Church , as it is afterwards declared at large . And I shall open the words not in the order wherein they lie in the Text , but in the natural order of the things themselves . And we must shew ( 1 ) What is the Holy Place whereinto Christ entred . ( 2 ) What was that Entrance . ( 3 ) How he did it once ; whereon will follow the consideration of the means whereby he did it , with the effect of that means . 1. For the Place whereinto he entred , it is said he did so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Into the Holies . It is the same word whereby he expresseth the Sanctuary , the second Part of the Tabernacle whereinto the High Priest entred once a year . But in the Application of it unto Christ , the signification of it is changed . He had nothing to do with , he had no right to enter into that Holy Place , as the Apostle affirms , chap. 8. 4. That therefore he intends which was signified thereby ; that is , Heaven itself , as he explains it in ver . 24. The Heaven of Heavens , the Place of the glorious Residence of the Presence or Majesty of God , is that whereinto he entred . 2. His Entrance itself into this Place is asserted . He entred . This entrance of Christ into Heaven upon his Ascension may be considered two ways ( 1 ) As it was Regal , Glorious and Triumphant ; so it belonged properly unto his Kingly Office , as that wherein he triumphed over all the enemies of the Church . See it described , Ephes. 4. 8 , 9 , 10. from Psal. 68. 18. Satan , the World , Death and Hell being conquered , and all power committed unto him , he entred triumphantly into Heaven . So it was Regal . ( 2 ) As it was Sacerdotal . Peace and Reconciliation being made by the blood of the Cross , the Covenant being confirmed , eternal Redemption obtained , He entred as our High Priest into the Holy Place , the Temple of God above , to make his Sacrifice effectual unto the Church , and to apply the benefits of it thereunto . This he did once only , once for all . In the foregoing description of the service of the High Priest , he shews how he went into the Holy Place , once every year ; that is , on one day , wherein he went to offer . And the repetition of this service every year proved its imperfection , seeing it could never accomplish perfectly that whereunto it was designed , as he argues in the next chapter . In opposition hereunto our High Priest entred once only into the Holy Place , a full demonstration that his one Sacrifice had fully expiated the sins of the Church . Of this entrance of Christ into , it is said , ( 1 ) Negatively , that he did not do it by the blood of Goats and Calves ; and this is introduced with the disjunctive negative ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither ; which refers unto what was before denied of him , as unto his entrance into the Tabernacle made with hands . He did not do so , neither did he make his entrance by the blood of Calves and Goats . A difference from and opposition unto the entrance of the High Priest annually into the Holy Place is intended . It must therefore be considered how he so entred . This entrance is at large described . Lev. 16. And ( 1 ) It was by the blood of a Bullock and a Goat which the Apostle here renders in the plural number , Calves and Goats ; because of the annual repetition of the same Sacrifice . ( 2 ) The order of the Institution was that first the Bullock or Calf was offered , then the Goat ; the one for the Priest , the other for the People . This order belonging not at all unto the purpose of the Apostle , he expresseth it otherwise , Goats and Calves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a Goat ; a word that expresseth Totum genus Caprinum ; that whole kind of Creature , be it young or old . So the Goats of his offering were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kids ; ver . 5. that is , young He-Goats ; for the precise time of their age is not determined . So the Bullock the Priest offered for himself , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvencus ex genere bovino ; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it expresseth genus vitulinum ; all young Cattel Concerning these it is intimated in this negative as unto Christ , that the High Priest entred into the Holy Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by their blood ; which we must enquire into . Two things belonged unto the office of the High Priest with respect unto this blood . For ( 1 ) He was to offer the blood both of the Bullock and the Goat at the Altar for a sin-offering . Lev. 16. 6 , 11. For it was the blood wherewith alone Atonement was to be made for sin , and that at the Altar . Lev. 17. 11. so far is it from truth , that expiation for sin was made only in the Holy Place ; and that it is so by Christ , without blood , as the Socinians imagine . ( 2 ) He was to carry some of the blood of the Sacrifice into the Sanctuary to sprinkle it there to make Atonement for the Holy Place , in the sense before declared . And the enquiry is , which of these the Apostle hath respect unto ? Some say it is the latter ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by for with . He entred with the blood of Goats and Calves ; namely , that which he carried with him into the Holy Place . So plead the Socinians and those that follow them ; with design to overthrow the Sacrifice which Christ offered in his Death and bloodsheding , confining the whole expiation of sin in their sense of it unto what is done in Heaven . But I have before disproved this surmise . And the Apostle is so far from using the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to frame a comparison between things wherein indeed there was no similitude , as they dream , that he useth it on purpose to exclude the sense which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with , would intimate : For he doth not declare with what the High Priest entred into the Holy Place , for he entred with Incense as well as with blood ; but what it was by vertue whereof he so entred as to be accepted with God. So it is expresly directed . Lev. 16. 2 , 3. Speak unto Aaron that he come not at all times into the Holy Place , with a young Bullock for a sin-offering , and a Ram for a burnt-offering shall he come . Aaron was not to bring the Bullock into the Holy Place , but he had Right to enter into it by the Sacrifice of it at the Altar . Thus therefore the High Priest entred into the Holy Place by the blood of Goats and Calves ; namely , by vertue of the Sacrifice of their blood which he had offered without at the Altar . And so all things do exactly correspond between the Type and the Antitype . For , 2. It is affirmed positively of him that he entred by his own blood ; and that in opposition unto the other way ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but by his own blood . It is a vain speculation contrary to the Analogie of faith , and destructive of the true nature of the oblation of Christ , and inconsistent with the dignity of his Person , that he should carry with him into Heaven a part of that material blood which was shed for us on the earth . This some have invented to maintain a comparison in that wherein is none intended . The design of the Apostle is only to declare by vertue of what he entred as a Priest into the Holy Place . And this was by vertue of his own blood when it was shed , when he offered himself unto God. This was that which laid the foundation of , and gave him right unto the administration of his Priestly office in Heaven . And hereby were all those good things procured which he effectually communicates unto us in and by that Administration . This Exposition is the Center of all Gospel-Mysteries , the object of the Admiration of Angels and Men unto all eternity . What heart can conceive , what tongue can express the Wisdom , Grace and Love that is contained therein ? This alone is the stable foundation of faith in our access unto God. Two things present themselves unto us . 1. The unspeakable Love of Christ in offering himself and his own blood for us . See Gal. 2. 20. Rev. 1. 5. 1 Ioh. 3. 16. Ephes. 5. 26 , 27. There being no other way whereby our sins might be purged and expiated , chap. 10. 5 , 6 , 7. out of his infinite Love and Grace he condescended unto this way whereby God might be glorified , and his Church sanctified and saved . It were well if we did always consider aright , what Love , what Thankfulness , what Obedience are due unto him on the account hereof . 2. The Excellency and Efficacy of his Sacrifice is hereby demonstrated , that through him our faith and hope may be in God. He who offered this Sacrifice was the onely begotten of the Father , the Eternal Son of God. That which he offered , was his own Blood. God purchased his Church with his own Blood , Acts 20. 28. How unquestionable , how perfect must the Atonement be that was thus made , how glorious the Redemption that was procured thereby ? This is that which the Apostle mentions in the close of this Verse , as the effect of his Blood-shedding ; Having obtained eternal Redemption . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously rendered , as we have seen . The Vulgar Latin reads , Redemptione aeterna inventa . And those that follow it , do say , that things rare and so sought after , are said to be found . And Chrysost. inclines unto that Notion of the word . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in all good Authors , for not only to find , but to obtain by our endeavors ; so do we render it , and so we ought to do . Rom. 4. 1. Heb. 4. 16. He obtained effectually Eternal Redemption by the price of his Blood. And it is mentioned in a Tense denoting the time past , to signifie that he had thus obtained Eternal Redemption , before he entred into the Holy Place . How he obtained it , we shall see in the consideration of the nature of the thing it self that was obtained . Three things must be inquired into , with what brevity we can , for the Explication of these words . ( 1 ) What is Redemption . ( 2 ) Why is this Redemption called Eternal . ( 3 ) How Christ obtained it . 1. All Redemption respects a state of Bondage and Captivity , with all the Events that do attend it . The Object of it , or those to be redeemed , are only persons in that estate . There is mention , ver . 15. of the Redemption of Transgressions , but it is by a Metonymy , of the Cause for the Effect . It is Transgressions which cast men into that state from whence they are to be redeemed . But both in the Scripture , and in the common Notion of the word , Redemption is the deliverance of persons from a state of Bondage . And this may be done two ways : ( 1 ) By Power ; ( 2 ) By payment of a Price . That which is in the former way is only improperly and metaphorically so called . For it is in its own nature a bare deliverance , and is termed Redemption only with respect to the state of Captivity from whence it is a deliverance . It is a vindication into liberty by any means . So the deliverance of the Israelites from Egypt , though wrought meerly by Acts of Power , is called their Redemption . And Moses from his Ministry in that work is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Redeemer , Acts 7. 35. But this Redemption is only metaphorically so called , with respect unto the state of Bondage wherein the people were . That which is properly so , is by a Price paid , as a valuable consideration . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Ransom , a price of Redemption . Thence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Redemption and a Redeemer . So the Redemption that is by Christ , is every-where said to be a Price , a Ransom . See Mat. 20. 28. Mark 10. 45. 1 Cor. 6. 20. 1 Tim. 2. 6. 1 Pet. 1. 18 , 19. It is the deliverance of persons out of a state of Captivity and Bondage , by the payment of a valuable price or Ransom . And the Socinians offer violence not only to the Scripture , but to common sense it self , when they contend that the Redemption which is constantly affirmed to be by a Price , is metaphorical ; and that only proper , which is by Power . The Price or Ransom in this Redemption is two ways expressed : ( 1 ) By that which gave it its worth and value , that it might be a sufficient Ransom for all . ( 2 ) By its especial nature . The first is the Person of Christ himself , He gave himself for us , Gal. 2. 20. He gave himself a Ransom for all , 1 Tim. 2. 6. He offered himself to God , ver . 14. Eph. 5. 2. This was that which made the Ransom of an infinite value , meet to redeem the whole Church . God purchased the Church with his own Blood , Acts 20. 28. The especial nature of it is , that it was by Blood , by his own Blood. See Eph. 1. 7. 1 Pet. 1. 18 , 19. And this Blood of Christ was a Ransom or Price of Redemption , partly from the unvaluableness of that Obedience which he yielded unto God in the shedding of it ; and partly because this Ransom was also to be an Atonement , as it was offered unto God in Sacrifice . For it is by Blood , and no otherwise , that Atonement is made , Lev. 17. 11. Wherefore he is set forth to be a Propitiation through Faith in his Blood , Rom. 3. 24 , 25. That the Lord Jesus Christ did give himself a Ransom for Sin ; that he did it in the shedding of his Blood for us , wherein he made his Soul an offering for Sin ; that herein and hereby he made Atonement , and expiated our Sins , and that all these things belonged unto our Redemption , is the substance of the Gospel . That this Redemption is nothing but the Expiation of Sin , and that Expiation of Sin nothing but an Act of Power and Authority in Christ now in Heaven , as the Socinians dream , is to reject the whole Gospel . Though the nature of this Redemption be usually spoken unto , yet we must not here wholly put it by . And the nature of it will appear in the consideration of the state from whence we are redeemed , with the causes of it . ( 1 ) The Meritorious Cause of it was Sin , or our Original Apostasie from God. Hereby we lost our primitive liberty , with all the rights and priviledges thereunto belonging . ( 2 ) The Supreme Efficient Cause is God himself : As the Ruler and Iudge of all , he cast all Apostates into a state of Captivity and Bondage ; For Liberty is nothing but peace with him . But he did it with this difference : Sinning Angels he designed to leave irrecoverably under this condition ; For Mankind he would find a Ransom . ( 3 ) The Instrumental Cause of it , was the Curse of the Law. This falling on men , brings them into a state of Bondage . For it separates as to all relation of love and peace between God and them ; and gives life unto all the actings of sin and death , wherein the misery of that state consists . To be separate from God , to be under the power of sin and death , is to be in Bondage . ( 4 ) The External Cause , by the application of all other causes unto the Souls and Consciences of men , is Satan . His was the power of darkness , his the power of death over men in that state and condition ; that is , to make application of the terror of it unto their Souls , as threatned in the Curse , Heb. 2. 14 , 15. Hence he appears as the Head of this state of Bondage , and men are in Captivity unto him . He is not so in himself , but as the external application of the causes of Bondage is committed unto him . From hence it is evident , that four things are required unto that Redemption , which is a deliverance by Price or Ransom , from this state . For ( 1 ) it must be by such a Ransom , as whereby the Guilt of Sin is expiated ; which was the Meritorious Cause of our Captivity . Hence it is called the Redemption of Transgressions , ver . 14. that is , of persons from that state and condition whereinto they were cast by sin or transgression . ( 2 ) Such as wherewith in respect of God Atonement must be made , and satisfaction unto his Justice , as the Supreme Ruler and Judge of all . ( 3 ) Such as whereby the Curse of the Law might be removed , which could not be without undergoing of it . ( 4 ) Such as whereby the Power of Satan might be destroyed . How all this was done by the Blood of Christ , I have at large declared elsewhere . 2. This Redemption is said to be Eternal . And it is so on many accounts : ( 1 ) Of the Subject Matter of it , which are things eternal , none of them are carnal or temporal . The state of Bondage from which we are delivered by it in all its causes , was spiritual , not temporal ; and the effects of it in liberty , grace and glory , are eternal . ( 2 ) Of its Duration . It was not for a season , like that of the people out of Egypt , or the deliverances which they had afterwards under the Judges , and on other occasions . They endured in their effects only for a season , and afterwards new troubles of the same kind overtook them . But this was eternal in all the effects of it ; none that are partakers of it , do ever return into a state of Bondage . So ( 3 ) it endures in those effects unto all eternity in Heaven it self . 3. This Redemption Christ obtained by his Blood. Having done all in the Sacrifice of himself that was in the Justice , Holiness and Wisdom of God required thereunto , it was wholly in his power to confer all the benefits and effects of it , on the Church , on them that do believe . And sundry things we may observe from this Verse . 1. The Entrance of our Lord Iesus Christ as our High Priest into Heaven , to appear in the presence of God for us , and to save us thereby unto the uttermost , was a thing so great and glorious , as could not be accomplished but by his own blood . No other Sacrifice was sufficient unto this end . Not by the Blood of Bulls and Goats . The reason hereof the Apostle declares at large , Chap. 10. 5 , 6 , 7 , 8 , 9 , 10. Men seldom rise in their thoughts unto the greatness of this Mystery . Yea with the most this Blood of the Covenant wherewith he was sanctified unto the remainder of his work , is a common thing . The ruine of Christian Religion lies in the slight thoughts of men about the Blood of Christ ; and pernicious Errors do abound in opposition unto the true nature of the Sacrifice which he made thereby . Even the faith of the best is weak and imperfect as to the comprehension of the glory of it . Our relief is , that the uninterrupted contemplation of it , will be a part of our blessedness unto eternity . But yet whil'st we are here , we can neither understand how great is the salvation which is tendred unto us thereby , nor be thankful for it , without a due consideration of the way whereby the Lord Christ entred into the Holy Place . And he will be the most humble and most fruitful Christian , whose faith is most exercised , most conversant about it . 2. Whatever difficulty lay in the way of Christ as unto the accomplishment and perfection of the work of our Redemption , he would not decline them , nor desist from his undertaking , whatever it cost him . Sacrifice and Burnt-offering thou would'st not have ; then said I , Lo I come to do thy Will , O God. He made his way into the Holy Place by his own Blood. What was required of him for us that we might be saved , he would not decline , though never so great and dreadful ; and surely we ought not to decline what he requires of us , that he may be honoured . 3. There was an Holy Place meet to receive the Lord Christ after the Sacrifice of himself ; and a sutable Reception for such a Person , after so glorious a Performance . It was a place of great glory and beauty whereinto the High Priest of old entred by the Blood of Calves and Goats ; the visible pledges of the presence of God were in it , whereunto no other person might approach . But our High Priest was not to enter into any Holy Place made with hands , unto outward visible pledges of the presence of God , but into the Heaven of Heavens , the place of the glorious residence of the Majesty of God it self . 4. If the Lord Christ entred not into the Holy Place until he had finished his work , we may not expect an entrance thereinto until we have finished ours . He fainted not , nor waxed weary , until all was finished . And it is our duty to arm our selves with the same mind . 5. It must be a glorious Effect , which had so glorious a Cause ; and so it was , even Eternal Redemption . 6. The Nature of our Redemption , the way of its procurement , with the Duties required of us with respect thereunto , are greatly to be considered by us . VER . XIII , XIV . THere is in these Verses an Argument and Comparison . But the Comparison is such , as that the ground of it is laid in the Relation of the Comparates the one unto the other ; namely , that the one was the Type , and the other the Antitype , otherwise the Argument will not hold . For although it follows , that he who can do the greater , can do the less , whereon an Argument will hold à majori ad minus ; yet it doth not absolutely do so , that if that which is less can do that which is less , then that which is greater can do that which is greater ; which would be the force of the Argument , if there were nothing but a naked comparison in it . But it necessarily follows hereon , if that which is less , in that less thing which it doth or did , was therein a Type of that which was greater , in that greater thing which it was to effect . And this was the case in the thing here proposed by the Apostle . The words are : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The words have no difficulty in them as to their Grammatical Sense ; nor is there any considerable variation in the rendring of them in the old Translations . Only the Syriac retains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from ver . 11. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used . And both that and the Vulgar , place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the foregoing Verse , contrary unto all Copies of the Original , as to the order of the words . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Vulgar reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per Spiritum Sanctum . The Syriac follows the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Eternal Spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Original Copies vary , some reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our , but most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your ; which our Translators follow . For if the blood of Bulls and of Goats , and the ashes of an Heifer sprinkling the unclean , sanctifieth unto the purifying of the flesh : How much more shall the blood of Christ , who through the eternal Spirit offered himself without spot unto God , purge your Conscience from dead works , to serve the living God ? The words are Argumentative , in the form of an Hypothetical Syllogism ; wherein the Assumption of the Proposition is supposed , as proved before . That which is to be confirmed , is what was asserted in the words foregoing ; namely , That the Lord Iesus Christ by his blood hath obtained for us eternal redemption . This the Causal Redditive Conjunction , For , doth manifest ; whereunto the Note of a Supposition , If , is premised as a Note of an Hypothetical Argumentation . There are two Parts of this Confirmation : ( 1 ) A most full declaration of the way and means whereby he obtained that Redemption ; it was by the offering himself through the Eternal Spirit without spot unto God. ( 2 ) By comparing this way of it with the Typical Sacrifices and Ordinances of God. For arguing ad homines , that is , unto the satisfaction and conviction of the Hebrews , the Apostle makes use of their Confessions , to confirm his own Assertions . And his Argument consists of two Parts . ( 1 ) A Concession of their efficacy unto their proper end . ( 2 ) An Inference from thence unto the greater and more noble efficacy of the Sacrifice of Christ , taken partly from the relation of Type and Antitype that was between them , but principally from the different nature of the things themselves . To make evident the force of his Argument in general , we must observe , ( 1 ) That what he had proved before , he takes here for granted , on the one side and the other . And this was that all the Levitical Services and Ordinances were in themselves carnal , and had carnal ends assigned unto them , and had only an obscure representation of things spiritual and eternal ; and on the other side , that the Tabernacle , Office and Sacrifice of Christ were spiritual , and had their effects in eternal things . ( 2 ) That those other carnal earthly things were Types and Resemblances in God's appointment of them , of these which are spiritual and eternal . From these Suppositions the Argument is firm and stable , and there are two Parts of it ; ( 1 ) That as the Ordinances of old being carnal , had an efficacy unto their proper end to purifie the unclean as to the flesh ; so the Sacrifice of Christ hath a certain efficacy unto its proper end ; namely , the purging of our Consciences from dead works . The force of this Inference depends on the Relation that was between them in the appointment of God. ( 2 ) That there was a greater efficacy ; and that which gave a greater evidence of it self in the Sacrifice of Christ with respect unto its proper end , than theirs was in those Sacrifices and Ordinances with respect unto their proper end . How much more . And the reason hereof is , because all their efficacy depended on a meer arbitrary Institution . In themselves , that is , in their own Nature , they had neither worth , value nor efficacy , no not as unto those Ends whereunto they were by Divine Institution designed : But in the Sacrifice of Christ , who is therefore here said to offer himself unto God through the eternal Spirit , there is an innate glorious worth and efficacy , which sutably unto the Rules of Eternal Reason and Righteousness , will accomplish and procure its effects . VER . XIII . THere are two things in this Verse , which are the ground from whence the Apostle argueth and maketh his Inference in that which follows . ( 1 ) A Proposition of the Sacrifices and Services of the Law which he had respect unto . ( 2 ) An Assignation of a certain efficacy unto them . The Sacrifices of the Law he refers unto two Heads . ( 1 ) The Blood of Bulls and Goats . ( 2 ) The Ashes of an Heifer . And the distinction is , ( 1 ) from the matter of them , ( 2 ) the manner of their performance . For the manner of their performance , the Blood of Bulls and Goats were offered , which is supposed and included ; the Ashes of the Heifer was sprinkled , as it is expressed . The matter of the first is the Blood of Bulls and Goats . The same , say some , with the Goats and Calves mentioned in the Verse foregoing . So generally do the Expositors of the Roman Church ; and that because their Translation reads Hircorum & Vitulorum , contrary unto the Original Text. And some instances they give of the same signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Apostle had just reason for the alteration of his expression . For in the foregoing Verse , he had respect only unto the Anniversary Sacrifice of the High Priest , but here he enlargeth the Subject unto the consideration of all other expiatory Sacrifices under the Law. For he joins unto the Blood of Bulls and Goats , the Ashes of an Heifer , which was of no use in the Anniversary Sacrifice . Wherefore he designed in these words summarily to express all Sacrifices of Expiation , and all Ordinances of Purification that were appointed under the Law. And therefore the words in the close of the Verse , expressing the end and effects of these Ordinances , purified the unclean as unto the flesh , are not to be restrained unto them immediately foregoing , the Ashes of an Heifer sprinkled ; but an equal respect is to be had unto the other sort , or the Blood of Bulls and Goats . The Socinian Expositor , in his entrance into that wresting of this Text wherein he labors in a peculiar manner , denies that the water of sprinkling is here to be considered as Typical of Christ , and that because it is the Anniversary Sacrifice alone which is intended , wherein it was of no use . Yet he adds immediately that in it self , it was a Type of Christ ; so wresting the Truth against his own Convictions , to force his design . But the Conclusion is strong on the other hand ; because it was a Type of Christ , and is so here considered , whereas it was not used in the great Anniversary Sacrifice , it is not that Sacrifice alone which the Apostle hath respect unto . Wherefore by Bulls and Goats , by an usual Synecdoche , all the several kinds of clean Beasts , whose blood was given unto the People to make Atonement withal , are intended . So is the matter of all Sacrifices expressed , Psal. 50. 13. Will I eat the flesh of Bulls , or drink the blood of Goats ? Sheep are contained under Goats , being all Beasts of the Flock . And it is the Blood of these Bulls and Goats which is proposed as the first way or means of the Expiation of Sin , and Purification under the Law. For it was by their Blood , and that as offered at the Altar , that Atonement was made , Lev. 17. 11. Purification was also made thereby , even by the sprinkling of it . The second thing mentioned unto the same end , is the Ashes of an Heifer ; and the use of it , which was by sprinkling . The Institution , use and end of this Ordinance , is described at large , Numb . 19. And an eminent Type of Christ there was therein , both as unto his suffering , and the continual efficacy of the cleansing vertue of his Blood in the Church . It would too much divert us from the present Argument , to consider all the particulars wherein there was a Representation of the Sacrifice of Christ , and the purging vertue of it in this Ordinance ; yet the mention of some of them is of use unto the Explication of the Apostles general design . As , ( 1 ) It was to be a Red Heifer , and that without spot or blemish , whereon no yoke had come , ver . 2. Red is the colour of guilt , Isa. 1. 18. yet was there no spot or blemish in the Heifer ; so was the guilt of Sin upon Christ , who in himself was absolutely pure and holy . No yoke had been on her ; nor was there any constraint on Christ , but he offered himself willingly through the eternal Spirit . ( 2 ) She was to be had forth without the Camp , ver . 3. which the Apostle alludes unto Chap. 13. 11. representing Christ going out of the City unto his Suffering and Oblation . ( 3 ) One did slay her before the face of the Priest , and not the Priest himself . So the hands of others , Iews and Gentiles were used in the slaying of our Sacrifice . ( 4 ) The Blood of the Heifer being slain , was sprinkled by the Priest seven times directly before the Tabernacle of the Congregation , ver . 4. So is the whole Church purified by the sprinkling of the Blood of Christ. ( 5 ) The whole Heifer was to be burned in the sight of the Priest , ver . 5. So was whole Christ , Soul and Body , offered up to God in the fire of love , kindled in him by the eternal Spirit . ( 6 ) Cedar wood , Hysop and Scarlet were to be cast into the midst of the burning of the Heifer , ver . 6. which were all used by God's Institution in the purification of the unclean , or the sanctification and dedication of any thing unto sacred use ; to teach us that all spiritual vertue unto these ends , really and eternally , was contained in the one offering of Christ. ( 7 ) Both the Priest who sprinkled the Blood , the men that slew the Heifer , and he that burned her , and he that gathered her ashes , were all unclean , until they were washed , ver . 7 , 8 , 9 , 10. So when Christ was made a Sin-offering , all the legal Uncleannesses , that is , the Guilt of the Church , were on him , and he took them away . But it is the use of this Ordinance which is principally intended . The Ashes of this Heifer being burned , was preserved , that being mixed with pure water , it might be sprinkled on persons , who on any occasion were legally unclean . Whoever was so , was excluded from all the Solemn Worship of the Church . Wherefore without this Ordinance , the worship of God , and the holy state of the Church could not have been continued . For the means , causes , and ways of legal defilements among them were very many , and some of them unavoidable . In particular every Tent and House , and all persons in them were defiled , if any one died among them , which could not but continually fall out in their Families . Hereon they were excluded from the Tabernacle and Congregation , and all Duties of the Solemn Worship of God , until they were purified . Had not therefore these Ashes , which were to be mingled with living water , been always preserved and in a readiness , the whole worship of God must quickly have ceased amongst them . It is so in the Church of Christ. The Spiritual Defilements which befal Believers are many , and some of them unavoidable unto them whil'st they are in this world ; yea , their Duties , the best of them , have defilements adhering unto them . Were it not but that the Blood of Christ , in its purifying vertue , is in a continual readiness unto Faith , that God therein had opened a Fountain for Sin and Uncleanness , the Worship of the Church would not be acceptable unto him . In a constant application thereunto , doth the exercise of Faith much consist . The nature and use of this Ordinance is farther described by its object , the unclean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , those that were made common . All those who had a liberty of approach unto God in his Solemn Worship , were so far sanctified , that is , separated , and dedicated . And such as were deprived of this priviledge were made common , and so unclean . The Unclean especially intended in the Institution , were those who were defiled by the dead . Every one that by any means touched a dead body , whether dying naturally or slain , whether in the house or field , or did bear it , or assist in the bearing of it , or were in the Tent or House where it was , were all defiled ; no such person was to come into the Congregation , or near the Tabernacle . But it is certain that many Offices about the dead , are works of Humanity and Mercy , which morally defile not . Wherefore there was a peculiar reason of the constitution of this defilement , and this severe Interdiction of them that were so defiled from Divine Worship . And this was to represent unto the People the Curse of the Law , whereof Death was the great visible effect . The present Iews have this Notion , that defilement by the dead , arose from the poyson that is dropt into them that dye by the Angel of death , whereof see our Exposition on Chap. 2. 14. The meaning of it is , that Death came in by Sin , from the poysonous temptation of the old Serpent , and befel men by the Curse which took hold of them thereon . But they have lost the understanding of their own Tradition . This belonged unto the bondage under which it was the Will of God to keep that People , that they should dread Death as an effect of the Curse of the Law , and the fruit of Sin , which is taken away in Christ , Heb. 2. 14. 1 Cor. 15. 47. And these works which were unto them so full of defilement , are now unto us accepted Duties of Piety and Mercy . These and many others were excluded from an interest in the Solemn Worship of God , upon ceremonial defilements . And some vehemently contend that none were so excluded for moral defilements ; and it may be it is true , for the matter is dubious . But that it should thence follow , that none under the Gospel should be so excluded , for moral and spiritual Evils , is a fond imagination . Yea , the Argument is firm , that if God did so severely shut out from a participation in his Solemn Worship , all those who were legally or ceremonially defiled , much more is it his Will , that those who live in spiritual or moral defilements , should not approach unto him by the holy Ordinances of the Gospel . The manner of the application of this purifying water , was by sprinkling . Being sprinkled ; or rather transitively , sprinkling the unclean . Not only the Act , but the Efficacy of it is intended . The manner of it is declared , Numb . 19. 17 , 18. The Ashes was kept by it self . Where use was to be made of it , it was to be mingled with clean living water , water from the Spring . The vertue was from the Ashes ; as it was the Ashes of the Heifer , slain and burnt as a Sin-offering . The water was used as the means of its application . Being so mingled , any clean person might dip a Bunch of Hysop ( see Psal. 51. 7. ) into it , and sprinkle any thing or person that was defiled . For it was not confined unto the Office of the Priest , but was left unto every private person , as is the continual application of the Blood of Christ. And this Rite of sprinkling was that alone in all Sacrifices whereby their continued efficacy unto Sanctification and Purification was expressed . Thence is the Blood of Christ called the blood of sprinkling , because of its efficacy unto our Sanctification , as applied by Faith unto our Souls and Consciences . The effect of the things mentioned is , that they sanctified unto the purifying of the flesh ; namely , that those unto whom they were applied , might be made Levitically clean , be so freed from the carnal defilements , as to have an admission unto the Solemn Worship of God , and Society of the Church . Sanctifieth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament doth signifie for the most part , to purifie and sanctifie internally and spiritually . Sometimes it is used in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament , to separate , dedicate , consecrate . So is it by our Saviour , Iohn 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And for them , I sanctifie my self ; that is , separate and dedicate my self to be a Sacrifice . So is it here used . Every defiled person was made common , excluded from the priviledge of a right to draw nigh unto God in his Solemn Worship : But in his Purification he was again separated to him , and restored unto his sacred Right . The word is of the singular number , and seems only to respect the next Antecedent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ashes of an Heifer . But if so , the Apostle mentions the Blood of Bulls and Goats , without the ascription of any effect or efficacy thereunto . This therefore is not likely , as being the more Solemn Ordinance . Wherefore the word is distinctly to be referred by a Zeugma unto the one and the other . The whole effect of all the Sacrifices and Institutions of the Law is comprised in this word . All the Sacrifices of Expiation , and Ordinances of Purification had this effect , and no more . They sanctified unto the purifying of the flesh . That is , those who were legally defiled , and were therefore excluded from an interest in the worship of God , and were made obnoxious unto the curse of the Law thereon , were so legally purified , justified , and cleansed by them , as that they had free admission into the Society of the Church , and the Solemn Worship thereof . This they did , this they were able to effect , by vertue of Divine Institution . This was the state of things under the Law , when there was a Church-Purity , Holiness and Sanctification , to be obtained by the due observance of external Rites and Ordinances , without internal purity or holiness . Wherefore these things were in themselves of no worth nor value . And as God himself doth often in the Prophets declare , that meerly on their own account he had no regard unto them ; so by the Apostle they are called worldly , carnal , and beggarly Rudiments . Why then , it will be said , did God appoint and ordain them ? Why did he oblige the People unto their observance ? I answer , It was not at all on the account of their outward use and efficacy , as unto the purifying of the flesh , which as it was alone God always despised ; but it was because of the representation of good things to come , which the wisdom of God had inlaid them withal . With respect hereunto they were glorious , and of exceeding advantage unto the Faith and Obedience of the Church . This state of things is changed under the New Testament . For now neither Circumcision availeth any thing , nor Uncircumcision , but a new Creature . The thing signified , namely , internal Purity and Holiness , is no less necessary unto a Right unto the Priviledges of the Gospel , than the observance of these external Rites was unto the Priviledges of the Law. Yet is there no countenance given hereby unto the impious opinion of some , that God by the Law required only external Obedience , without respect unto the inward spiritual part of it . For although the Rites and Sacrifices of the Law , by their own vertue , purified externally , and delivered only from temporary Punishments , yet the Precepts and the Promises of the Law , required the same Holiness and Obedience unto God , as doth the Gospel . VER . XIV . How much more shall the Blood of Christ , who through the eternal Spirit offered himself without spot unto God , purifie your Conscience from dead works , to serve the living God ? THis Verse contains the Inference or Argument of the Apostle , from the preceding Propositions and Concessions . The Nature of the Argument is à minori , and à proportione . From the first the Inference follows , as unto its truth , and formally ; from the latter as to its greater evidence and materially . There are in the words considerable , 1. The Subject treated of , in opposition unto that before spoken unto , and that is the Blood of Christ. 2. The means whereby this Blood of Christ was effectual unto the end designed , in opposition unto the way and means of the efficacy of legal Ordinances . He offered himself ( that is , in the shedding of it ) unto God without spot , through the eternal Spirit . 3. The end assigned unto this Blood of Christ in that offering of himself , or the effect wrought thereby , in opposition unto the end and effect of legal Ordinances ; which is , to purge our Consciences from dead works . 4. The benefit and advantage which we receive thereby , in opposition unto the benefit which was obtained by those legal administrations ; that we may serve the living God. All which must be considered , and explained . 1. The Nature of the Inference is expressed by , How much more . This is usual with the Apostle , when he draws any Inference or Conclusion from a Comparison between Christ and the High Priest , the Gospel and the Law , to use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expression , to manifest their absolute pre-eminence above them : See Chap. 2. 2 , 3. Chap. 3. 3. Chap. 10. 28 , 29. Chap. 12. 25. Although these things agreed in their general Nature , whence a Comparison is founded ; yet were the one incomparably more glorious than the other . Hence elsewhere although he alloweth the administration of the Law to be glorious , yet he affirms that it had no Glory in comparison of what doth excel . 2 Cor. 3. 10. The Person of Christ is the Spring of all the Glory in the Church , and the more nearly any thing relates thereunto , the more glorious it is . There are two things included , in this way of the Introduction of the present Inference , How much more . 1. An equal certainty of the Event and Effect ascribed unto the Blood of Christ , with the effect of the legal Sacrifices , is included in it . So the Argument is à minori . And the Inference of such an Argument is expressed by , much more , though an equal certainty be all that is evinced by it . If these Sacrifices and Ordinances of the Law were effectual unto the ends of legal Expiation and Purification , then is the Blood of Christ assuredly so , unto the spiritual and eternal effects whereunto it is designed . And the force of the Argument is not meerly , as was observed before , à comparatis , and à minori ; but from the nature of the things themselves , as the one was appointed to be typical of the other . 2. The Argument is taken from a Proportion between the things themselves that are compared , as to their efficacy . This gives a greater evidence and validity unto the Argument , than if it were taken meerly à minori . For there is a greater reason in the nature of things , that the Blood of Christ should purge our Consciences from dead works , than there is , that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh . For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution . In it self it had neither worth nor dignity , whence in any proportion of Justice or Reason , men should be legally sanctified by it . The Sacrifice of Christ also , as unto its Original , depended on the sovereign pleasure , wisdom and grace of God. But being so appointed , upon the account of the infinite dignity of his Person , and the nature of his Oblation , it had a real efficacy in the justice and wisdom of God , to procure the effect mentioned in the way of purchase and merit . This the Apostle refers unto in these words , Who through the eternal Spirit offered himself unto God. That the Offering was himself , that he offered himself through the eternal Spirit in his Divine Person , is that which gives assurance of the accomplishing the effect assigned unto it by his Blood , above any grounds we have to believe , that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh . And we may observe from this , How much more ; That There is such an Evidence of Wisdom and Righteousness , unto a spiritual Eye , in the whole Mystery of our Redemption , Sanctification and Salvation by Christ , as gives an immoveable foundation unto Faith to rest upon , in its receiving of it . The Faith of the Church of Old , was resolved into the meer sovereign pleasure of God , as to the efficacy of their Ordinances ; nothing in the nature of the things themselves , did tend unto their establishment . But in the dispensation of God by Christ , in the work of our Redemption by him , there is such an Evidence of the Wisdom and Righteousness of God in the things themselves , as gives the highest security unto Faith. It is Unbelief alone , made obstinate by prejudices insinuated by the Devil , that hides these things from any , as the Apostle declares , 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin , and condemnation of them that perish . 2. We must consider the things themselves . The Subject spoken of , and whereunto the Effect mentioned is ascribed , is the Blood of Christ. The Person unto whom these things relate is Christ. I have given an account before on sundry occasions , of the great variety used by the Apostle in this Epistle , in the naming of him . And a peculiar Reason of every one of them , is to be taken from the place where it is used . Here he calls him Christ ; For on his being Christ , the Messias , depends the principal force of his present Argument . It is the Blood of him who was promised of Old to be the High-Priest of the Church , and the Sacrifice for their Sins . In whom was the Faith of all the Saints of Old , that by him their Sins should be expiated , that in him they should be justified and glorified . Christ who is the Son of the living God , in whose Person God purchased his Church with his own Blood. And we may observe , That The Efficacy of all the Offices of Christ towards the Church , depends on the Dignity of his Person . The Offering of his Blood was prevalent for the Expiation of Sin , because it was his Blood , and for no other Reason . But this is a Subject which I have handled at large elsewhere . A late learned Commentator on this Epistle , takes occasion , in this place , to reflect on Dr. Gouge , for affirming that Christ was a Priest in both Natures , which as he says , cannot be true . I have not Dr. Gouge's Exposition by me , and so know not in what sense it is affirmed by him . But that Christ is a Priest in his entire Person , and so in both Natures , is true , and the constant Opinion of all Protestant Divines . And the following words of this learned Author , being well explained , will clear the difficulty . For he saith , that , He that is a Priest is God , yet as God he is not , he cannot be a Priest. For that Christ is a Priest in both Natures , is no more , but that in the discharge of his Priestly Office , he acts as God and Man in one Person , from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed . It is not hence required , that whatever he doth in the discharge of his Office , must be an immediate Act of the Divine , as well as of the Humane Nature . No more is required unto it , but that the Person whose Acts they are , is God and Man , and acts as God and Man , in each Nature sutably unto its essential Properties . Hence although God cannot dye , that is , the Divine Nature cannot do so , yet God purchased his Church with his own Blood ; and so also the Lord of Glory was Crucified for us . The sum is , That the Person of Christ is the Principle of all his Mediatory Acts ; although those Act● be immediately performed in and by vertue of his distinct Natures , some of one , some of another , according unto their distinct Properties and Powers . Hence are they all Theandrical ; which could not be , if he were not a Priest in both Natures . Nor is this impeached by what ensues in the same Author ; namely , That a Priest is an Officer , and all Officers , as Officers , are made such by Commission from the Sovereign Power , and are Servants under them . For , ( 1 ) It may be this doth not hold , among the Divine Persons ; it may be no more is required in the dispensation of God towards the Church unto an Office in any of them , but their own infinite condescension , with respect unto the order of their subsistence . So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office , and is sent thereon by the Father and Son. Yet is there no more required hereunto , but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence ; and so he who in his Person proceedeth from the Father and the Son , is sent unto his work by the Father and the Son ; no new Act of Authority being required thereunto ; but only the determination of the Divine Will , to act sutably unto the order of their subsistence . ( 2 ) The Divine Nature considered in the Abstract cannot serve in an Office ; yet He who was in the Form of God , and counted it no robbery to be equal unto God , took on him the form of a Servant , and was obedient unto death . It was in the Humane Nature that he was a Servant , nevertheless it was the Son of God , he who in his Divine Nature was in the Form of God , who so served in Office , and yielded that Obedience . Wherefore he was so far a Mediator and Priest in both his Natures , as that whatever he did in the discharge of those Offices , was the Act of his entire Person , whereon the dignity and efficacy of all that he did , did depend . That which the Effect intended is ascribed unto , is the Blood of Christ. And two things are to be enquired hereon . ( 1 ) What is meant by the Blood of Christ. ( 2 ) How this Effect was wrought by it . 1. It is not only that Material Blood which he shed absolutely considered , that is here and elsewhere called the Blood of Christ , when the work of our Redemption is ascribed unto it , that is intended . But there is a double consideration of it with respect unto its Efficacy unto this End. ( 1 ) That it was the pledge and the sign of all the internal Obedience and Sufferings of the Soul of Christ , of his Person . He became obedient unto death , the death of the Cross , whereon his blood was shed . This was the great instance of his Obedience , and of his Sufferings , whereby he made Reconciliation and Atonement for Sin. Hence the Effects of all his Sufferings , and of all Obedience in his Sufferings , are ascribed unto his Blood. ( 2 ) Respect is had unto the Sacrifice and Offering of Blood under the Law. The reason why God gave the People the Blood to make Atonement on the Altar , was , because the life of the flesh was in it , Lev. 17. 11 , 14. So was the life of Christ in his Blood , by the shedding whereof , he laid it down . And by his death it is , as he was the Son of God , that we are redeemed . Herein he made his Soul an Offering for Sin , Isa. 53. 10. Wherefore this Expression of the Blood of Christ , in order unto our Redemption , or the Expiation of Sin , is comprehensive of all that he did and suffered for those Ends , inasmuch as the shedding of it , was the way and means whereby he offered it , or himself ( in and by it ) unto God. 2. The second Enquiry is , How the Effect here mentioned was wrought by the Blood of Christ. And this we cannot determine , without a general consideration of the Effect it self ; and this is , the purging of our Conscience from dead works . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall purge : That is , say some , shall purifie and sanctifie , by internal , inherent sanctification . But neither the sense of the word , nor the Context , nor the Exposition given by the Apostle of this very expression , Chap. 10. 1 , 2. will admit of this restrained sense . I grant it is included herein , but there is somewhat else principally intended , namely , the Expiation of Sin , with our Justification and Peace with God thereon . ( 1 ) For the proper sense of the word here used , see our Exposition on Chap. 1. 3. Expiation , Lustration , carrying away punishment by making Atonement ; are expressed by it in all good Authors . ( 2 ) The Context requires this sense in the first place . For , First , The Argument here used is immediately applied to prove that Christ hath obtained for us eternal Redemption . But Redemption consists not in internal Sanctification only , although that be a necessary consequent of it : But it is the pardon of Sin through the Aronement made , or a price paid . In whom we have redemption through his blood , even the forgiveness of sins , Eph. 1. 7. Secondly , In the Comparison insisted on , there is distinct mention made of the Blood of Bulls and Goats , as well as of the Ashes of an Heifer sprinkled . But the first and principal use of Blood in Sacrifice , was to make Atonement for sin , Lev. 17. 11. Thirdly , The End of this Purging , is to give boldness in the service of God , and peace with him therein , that we may serve the living God. But this is done by the expiation and pardon of Sin , with justification thereon . Fourthly , It is Conscience that is said to be purged . Now Conscience is the proper seat of the guilt of Sin ; it is that which chargeth it on the Soul , and which hinders all approach unto God in his service with liberty and boldness , unless it be removed ; which , Fifthly , Gives us the best consideration of the Apostle's Exposition of this expression , Chap. 10. 1 , 2. For he there declares , that to have the Conscience purged , is to have its condemning power for sin taken away and cease . There is therefore under the same name a twofold Effect here ascribed unto the Blood of Christ ; the one in answer and opposition unto the Effect of the Blood of Bulls and Goats being offered ; the other in answer unto the Effect of the Ashes of an Heifer being sprinkled . The first consisting in making Atonement for our sins ; the other in the sanctification of our persons . And there are two ways whereby these things are procured by the Blood of Christ. ( 1 ) By its offering , whereby Sin is expiated . ( 2 ) By its sprinkling , whereby our persons are sanctified . The first ariseth from the satisfaction he made unto the justice of God , by undergoing ( in his death ) the punishment due to us , being made therein a Curse for us , that the blessing might come upon us ; therein as his death was a Sacrifice , as he offered himself unto God in the shedding of his Blood , he made Atonement . The other from the vertue of his Sacrifice applied unto us by the Holy Spirit , which is the sprinkling of it ; so doth the Blood of Jesus Christ the Son of God , cleanse us from all our Sins . The Socinian Expositor on this place , endeavors by a long perplexed discourse , to evade the force of this testimony , wherein the expiation of Sin is directly assigned unto the Blood of Christ. His pretence is to shew how many ways it may be so , but his design is to prove that really it can be so by none at all . For the Assertion , as it lies in terms , is destructive of their Heresie . Wherefore he proceeds on these Suppositions . ( 1 ) That the Expiation of Sin , is our deliverance from the punishment due unto Sin , by the power of Christ in Heaven . But this is diametrically as opposite unto the true Nature of it , so unto its Representation in the Sacrifices of old , whereunto it is compared by the Apostle , and from whence he argueth . Neither is this a tolerable Exposition of the words . The Blood of Christ in answer unto what was represented by the Blood of the Sacrifices of the Law , doth purge our Consciences from dead works ; that is , Christ by his power in Heaven , doth free us from the punishment due to Sin. ( 2 ) That Christ was not a Priest until after his Ascension into Heaven . That this Supposition destroys the whole Nature of that Office , hath been sufficiently before declared . ( 3 ) That his offering himself unto God , was the presenting of himself in Heaven before God , as having done the Will of God on the earth . But as this hath nothing in it of the nature of a Sacrifice , so what is asserted by it , can , according to these men , be no way said to be done by his Blood , seeing they affirm that when Christ doth this , he hath neither flesh nor blood . ( 4 ) That the Resurrection of Christ gave all Efficacy unto his Death . But the truth is , it was his Death , and what he effected therein , that was the ground of his Resurrection . He was brought again from the dead through the blood of the Covenant . And the efficacy of his death depends on his Resurrection , only as the evidence of his acceptance with God therein . ( 5 ) That Christ confirmed his Doctrine by his Blood ; that is , because he rose again . All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ , and shall not here again insist on their examination . This is plain and evident in the words , unless violence be offered unto them ; namely , that the Blood of Christ , that is , his suffering in Soul and Body , and his obedience therein , testified and expressed in the shedding of his Blood , was the procuring cause of the expiation of our Sins , the purging of our Consciences from dead works , our justification , sanctification and acceptance with God thereon . And There is nothing more destructive unto the whole Faith of the Gospel , than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him . It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace , useless , and unintelligible , and overthrows the foundation of the Gospel . The second thing in the words , is the means whereby the Blood of Christ came to be of this efficacy , or to produce this effect . And that is , because in the shedding of it , he offered himself unto God through the eternal Spirit without spot . Every word is of great importance , and the whole Assertion filled with the mystery of the wisdom and grace of God , and must therefore be distinctly considered . There is declared what Christ did unto the End mentioned , and that is expressed in the matter and manner of it . ( 1 ) He offered himself . ( 2 ) To whom ; that is to God. ( 3 ) How , or from what principle , by what means by the eternal Spirit . ( 4 ) With what qualifications ; without spot . He offered himself . To prove that his Blood purgeth our Sins , he affirms that he offered himself . His whole Humane Nature was the Offering ; the way of its Offering , was by the shedding of his Blood. So the Beast was the Sacrifice , when the Blood alone or principally was offered on the Altar . For it was the Blood that made Atonement . So it was by his Blood that Christ made Atonement , but it was his Person that gave it efficacy unto that end . Wherefore by , Himself , the whole Humane Nature of Christ is intended . And that , ( 1 ) Not in distinction or separation from the Divine . For although the Humane Nature of Christ , his Soul and Body , only was offered , yet he offered himself through his own eternal Spirit . This Offering of himself therefore was the Act of his whole Person , both Natures concurred in the Offering , though one alone was offered . ( 2 ) All that he did or suffered in his Soul and Body when his Blood was shed , is comprised in this Offering of himself . His Obedience in Suffering was that which rendred this Offering of himself , a Sacrifice of a sweet smelling savor unto God. And he is said thus to offer himself , in opposition unto the Sacrifices of the High Priest under the Law. They offered Goats and Bulls , or their blood ; but he offered himself . This therefore was the Nature of the Offering of Christ ; It was a Sacred Act of the Lord Christ as the High Priest of the Church , wherein according unto the Will of God , and what was required of him by vertue of the eternal Compact between the Father and him , concerning the Redemption of the Church , he gave up himself in the way of most profound Obedience , to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin , expressing the whole by the shedding of his Blood , in answer unto all the Typical Representations of this his Sacrifice , in all the Institutions of the Law. And this Offering of Christ was proper Sacrifice . ( 1 ) From the Office whereof it was an Act ; it was so of his Sacerdotal Office ; he was made a Priest of God for this end , that he might thus offer himself , and that this Offering of himself should be a Sacrifice . ( 2 ) From the Nature of it ; For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it . This is the Nature of a Sacrifice ; it was the destruction and consumption by Death and Fire , by a sacred Action , of what was dedicated and offered unto God. So was it in this Sacrifice of Christ. As he suffered in it , so in the giving himself up unto God in it , there was an effusion of his Blood , and the destruction of his Life . ( 3 ) From the End of it , which was assigned unto it in the wisdom and sovereignty of God , and in his own intention , which was to make Atonement for Sin , which gives an Offering the formal Nature of an Expiatory Sacrifice . ( 4 ) From the way and manner of it . For therein , 1. He sanctified or dedicated himself unto God to be an Offering , Iohn 17. 19. 2. He accompanied it with Prayers and Supplications , Heb. 5. 7. 3. There was an Altar which sanctified the Offering , which bore it up in its Oblation , which was his own Divine Nature , as we shall see immediately . 4. He kindled the Sacrifice with the fire of Divine Love , acting it self by zeal unto God's Glory , and compassion unto the souls of men . 5. He tendred all this unto God , as an Atonement for Sin , as we shall see in the next words . This was the free , real , proper Sacrifice of Christ , whereof those of old were only Types , and obscure Representations ; the Prefiguration hereof was the sole cause of their Institution . And what the Socinians pretend , namely , that the Lord Christ offered no real Sacrifice , but only what he did was called so Metaphorically , by the way of allusion unto the Sacrifices of the Law , is so far from truth , as that there never had been any such Sacrifices of Divine Appointment , but only to prefigure this which alone was really and substantially so . The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old , by way of allusion , and by reason of some resemblances , but shews the uselesness and weakness of those Sacrifices in themselves , any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians . They deny that in all this there was any offering at all ; they deny that his shedding of his Blood , or any thing which he did or suffered therein , either actually or passively , his obedience , or giving himself up unto God therein was his Sacrifice , or any part of it , but only somewhat required previously thereunto , and that without any necessary cause or reason . But his Sacrifice , his Offering of himself , they say is nothing but his appearance in Heaven , and the Presentation of himself before the Throne of God , whereon he receiveth power , to deliver them that believe in him from the punishment due to sin . But , ( 1 ) This appearance of Christ in Heaven is no where called his Oblation , his Sacrifice , or his Offering of himself . The places wherein some grant it may be so , do assert no such thing , as we shall see in the Explanation of them , for they occur unto us in this Chapter . ( 2 ) It no ways answers the Atonement that was made by the Blood of the Sacrifices at the Altar , which was never carried into the Holy Place : yea , it overthrows all Analogy , all Resemblance and Typical Representation between those Sacrifices and this of Christ , there being no similitude , nothing alike between them . And this renders all the reasoning of the Apostle not only invalid , but altogether impertinent . ( 3 ) The Supposition of it utterly overthrows the true Nature of a proper and real Sacrifice , substituting that in the room of it which is only metaphorical , and improperly so called . Nor can it be evidenced wherein the Metaphor doth consist , or that there is any ground why it should be called an Offering or a Sacrifice . For all things belonging to it are distinct from , yea , contrary unto a true real Sacrifice . ( 4 ) It overthrows the Nature of the Priesthood of Christ , making it to consist in his actings from God towards us in a way of power ; whereas the Nature of the Priesthood is to act with God , for and on the behalf of the Church . ( 5 ) It offers violence unto the Text ; For herein Christ's offering of himself is expressive of the way whereby his Blood purgeth our Consciences , which in their sense is excluded . But we may observe unto our purpose , 1. This was the greatest expression of the unexpressible love of Christ ; he offered himself : What was required thereunto , what he underwent therein , have on various occasions been spoken unto . His condescension and love in the undertaking and discharge of this work , we inay , we ought to admire , but we cannot comprehend . And they do what lies in them to weaken the Faith of the Church in him , and its love towards him , who would change the Nature of his Sacrifice in the offering of himself , who would make less of difficulty or suffering in it , or ascribe less efficacy unto it . This is the foundation of our faith and boldness in approaching unto God , that Christ hath offered himself for us . Whatsoever might be effected by the glorious dignity of his Divine Person , by his profound Obedience , by his unspeakable Sufferings , all offered as a Sacrifice unto God in our behalf , is really accomplished . 2. It is hence evident , how vain and insufficient are all other ways of the expiation of sin , with the purging of our consciences before God. The sum of all false Religion consisted always in contrivances for the expiation of sin , what is false in any Religion hath respect principally thereunto . And as Superstition is restless , so the Inventions of men have been endless , in finding out means unto this end . But if any thing within the power or ability of men , any thing they could invent or accomplish , had been useful unto this end , there would have been no need that the Son of God should have offered himself . To this purpose , see Chap. 10. 5 , 6 , 7 , 8. Micah 6. 8 , 9. 2dly , The next thing in the words , is unto whom he offered himself , that is to God. He gave himself an Offering , and a Sacrifice to God. A Sacrifice is the highest and chiefest Act of Sacred Worship ; especially it must be so , when one offereth himself according unto the Will of God. God as God , or the Divine Nature , is the proper Object of all Religious Worship , unto whom as such alone , any Sacrifice may be offered . To offer Sacrifice unto any , under any other Notion , but as he is God , is the highest Idolatry : But an offering an expiatory Sacrifice for Sin , is made to God as God , under a peculiar Notion or Consideration . For God is therein considered as the Author of the Law against which Sin is committed , as the Supreme Ruler and Governor of all unto whom it belongs to inflict the punishment which is due unto sin . For the end of such Sacrifices is averruncare malum , to avert displeasure and punishment , by making atonement for sin . With respect hereunto , the Divine Nature is considered , as peculiarly subsisting in the person of the Father . For so is he constantly represented unto our Faith , as the Judge of all , Heb. 12. 23. With him , as such , the Lord Christ had to do in the offering of himself , concerning which , see our Exposition on Chap. 5. v. 7. It is said if Christ was God himself , how could he offer himself unto God ? That one and the same Person should be the Offerer , the Oblation , and he unto whom it is offered , seems not so much a mystery , as a weak imagination . Ans. 1. If there were one Nature onely in the Person of Christ , it may be this might seem impertinent . Howbeit there may be cases , wherein the same individual Person , under several capacities , as of a good man on the one hand , and a Ruler or Judge on the other , may for the benefit of the Publick , and the preservation of the Laws of the Community , both give and take satisfaction himself . But whereas in the one Person of Christ there are two Natures so infinitely distinct as they are , both acting under such distinct capacities as they did , there is nothing unbecoming this mystery of God , that the one of them might be offered unto the other . But , 2. It is not the same Person that offereth the Sacrifice , and unto whom it is offered . For it is the Person of the Father , or the Divine Nature , considered as acting it self in the Person of the Father unto whom the Offering was made . And although the Person of the Son is Partaker of the same Nature with the Father , yet that Nature is not the object of this Divine Worship as in him , but as in the Person of the Father . Wherefore the Son did not formally offer himself unto himself , but unto God , as acting Supreme Rule , Government and Judgment in the Person of the Father . As these things are plainly and fully testified unto in the Scripture , so the way to come unto a blessed satisfaction in them , unto the due use and comfort of them , is not to consult the cavils of carnal wisdom , but to pray that the God of our Lord Jesus Christ , the Father of Glory , would give unto us the Spirit of wisdom and revelation , in the knowledge of him , that the eyes of our understandings being enlightned , we may come unto the full assurance of understanding , to the acknowledgment of the mystery of God , and of the Father , and of Christ. 3dly , How he offered himself is also expressed , it was by the eternal Spirit . By , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It denotes a concurrent operation , when one works with another . Nor doth it always denote a subservient instrumental cause , but sometimes that which is principally efficient , John 1. 5. Rom. 11. 34. Heb. 1. 2. So it doth here ; the eternal Spirit was not an inferior instrument whereby Christ offered himself , but it was the principal efficient cause in the work . The Variety that is in the reading of this place , is taken notice of by all . Some Copies read by the Eternal Spirit , some , by the Holy Spirit ; the latter is the reading of the Vulgar Translation , and countenanced by sundry ancient Copies of the Original . The Syriac retains , the Eternal Spirit , which also is the reading of most ancient Copies of the Greek . Hence follows a double interpretation of the words ; some say , that the Lord Christ offered himself unto God , in and by the acting of the Holy Ghost in his Humane Nature . For by him were wrought in him that servent zeal unto the glory of God , that love and compassion unto the souls of men , which both carried him through his sufferings , and rendered his obedience therein acceptable unto God as a Sacrifice of a sweet smelling savor ; which work of the Holy Spirit in the Humane Nature of Christ , I have elsewhere declared . Others say , that his own Eternal Deity , which supported him in his sufferings , and rendred the Sacrifice of himself effectual , is intended . But this will not absolutely follow to be the sense of the place upon the common reading , by the Eternal Spirit . For the Holy Spirit is no less an Eternal Spirit , than is the Deity of Christ himself . The truth is , both these concurred in , and were absolutely necessary unto , the offering of Christ. The acting of his own Eternal Spirit was so unto the efficacy and effect . And those of the Holy Ghost in him were so , as unto the manner of it . Without the first , his offering of himself could not have purged our Consciences from dead works . No Sacrifice of any meer creature could have produced that effect . It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God. Nor without the subsistence of the Humane Nature in the Divine Person of the Son of God , could it have undergone and passed through unto victory , what it was to suffer in this offering of it . Wherefore this sense of the words is true . Christ offered himself unto God , through or by his own Eternal Spirit , the Divine Nature acting in the person of the Son. For ( 1 ) it was an Act of his entire Person , wherein he discharged the office of a Priest. And as his Humane Nature was the Sacrifice , so his Person was the Priest that offered it , which is the only distinction that was between the Priest and Sacrifice herein . As in all other Acts of his Mediation , the taking our nature upon him , and what he did therein , the Divine Person of the Son , the Eternal Spirit in him , acted in love and condescension ; so did it in this also , of his offering himself . ( 2 ) As we observed before , hereby he gave dignity , worth and efficacy unto the Sacrifice of himself . For herein God was to purchase his Church with his own blood . And this seems to be principally respected by the Apostle . For he intends to declare herein , the dignity and efficacy of the Sacrifice of Christ , in opposition unto those under the Law. For it was in the will of man , and by material fire , that they were all offered . But he offered himself by the Eternal Spirit , voluntarily giving up his Humane Nature to be a Sacrifice , in an Act of his Divine Power . ( 3 ) The Eternal Spirit is here opposed unto the Material Altar , as well as unto the Fire . The Altar was that whereon the Sacrifice was laid , which bore it up in its Oblation and Ascension . But the Eternal Spirit of Christ was the Altar whereon he offered himself . This supported , and bore it up under its sufferings , whereon it was presented unto God as an acceptable Sacrifice . Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of . But on the other side it is no less certain that he offered himself in his Humane Nature by the Holy Ghost . All the gracious actings of his mind and will were required hereunto . The Man Christ Iesus , in the gracious voluntary acting of all the faculties of his Soul , offered himself unto God. His Humane Nature was not only the matter of the Sacrifice , but therein and thereby , in the gracious actings of the faculties and powers of it , he offered himself unto God. Now all these things were wrought in him by the Holy Spirit wherewith he was filled , which he received not by measure . By him was he filled with that love and compassion unto the Church , which acted him in his whole Mediation , and which the Scripture so frequently proposeth unto our Faith herein . He loved me , and gave himself for me . He loved the Church , and gave himself for it . He loved us , and washed us in his own blood . By him there was wrought in him that zeal unto the glory of God , the fire whereof kindled his Sacrifice in an eminent manner . For he designed with ardency of love to God , above his own life , and present state of his Soul , to declare his righteousness , to repair the diminution of his glory , and to make such way for the communication of his love and grace to sinners , that he might be eternally glorified . He gave him that holy submission unto the Will of God , under a prospect of the bitterness of that Cup which he was to drink , as enabled him to say in the height of his conflict , Not my Will , but thy Will be done . He filled him with that faith and trust in God , as unto his supportment , deliverance and success , which carried him steadily and safely unto the issue of his tryal , Isa. 50. 7 , 8 , 9. Through the actings of these graces of the Holy Spirit in the Humane Nature , his offering of himself was a free voluntary Oblation and Sacrifice . I shall not positively determine on either of these Senses unto the exclusion of the other . The latter hath much of spiritual light and comfort in it on many accounts : But yet I must acknowledge that there are two Considerations , that peculiarly urge the former interpretation . 1. The most , and most ancient Copies of the Original read by the Eternal Spirit ; and are followed by the Syriac , with all the Greck Scholists . Now although the Holy Spirit be also an Eternal Spirit in the unity of the same Divine Nature with the Father and the Son , yet where he is spoken of with respect unto his own personal actings , he is constantly called the Holy Spirit , and not as here , the Eternal Spirit . 2. The design of the Apostle is to prove the efficacy of the Offering of Christ above those of the Priests under the Law. Now this arose from hence , partly that he offered himself , whereas they offered only the blood of Bulls and Goats ; but principally from the dignity of his Person in his Offering , in that he offered himself by his own Eternal Spirit , or Divine Nature . But I shall leave the Reader to chuse whether sense he judgeth suitable unto the scope of the place , either of them being so unto the Analogy of Faith. The Socinians understanding that both these Interpretations are equally destructive to their Opinions , the one concerning the Person of Christ , the other about the Nature of the Holy Ghost , have invented a sense of these words never before heard of among Christians . For they say that by the Eternal Spirit , a certain Divine Power is intended , whereby the Lord Christ was freed from Mortality , and made Eternal , that is , no more obnoxious unto death . By virtue of this Power , they say , he offered himself unto God when he entred into Heaven ; than which nothing can be spoken more fond or impious , or contrary unto the design of the Apostle . For , ( 1 ) Such a Power as they pretend , is no where called the Spirit , much less the Eternal Spirit ; and to feign significations of words without any countenance from their use elsewhere , is to wrest them at our pleasure . ( 2 ) The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself ; as that he declares that he offered himself by the Eternal Spirit in his death , when he shed his blood , whereby our consciences are purged from dead works . ( 3 ) This Divine Power rendering Christ immortal is not peculiar unto him , but shall be communicated unto all that are raised unto glory at the last day . And there is no colour of an opposition herein unto what was done by the High Priests of old . ( 4 ) It proceeds on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter ; which is , that the Lord Christ offered not himself unto God , before he was made immortal ; which is utterly to exclude his death and blood from any concernment therein , which is as contrary unto the truth and scope of the place , as darkness is to light . ( 5 ) Wherever there is mention made elsewhere in the Scripture of the Holy Spirit , or the Eternal Spirit , or the Spirit absolutely with reference unto any actings of the Person of Christ , or on it , either the Holy Spirit , or his own Divine Nature is intended . See Isa. 61. 1 , 2. Rom. 1. 3. 1 Pet. 3. 18. Wherefore Grotius forsakes this Notion , and otherwise explains the words . Spiritus Christi qui non tantum fuit vivus ut in vita terrena , sed in aeternum corpus sibi adjunctum vivificans . If there be any sense in these words , it is the rational Soul of Christ that is intended . And it is most true , that the Lord Christ offered himself in and by the actings of it . For there are no other in the Humane Nature , as to any duties of obedience unto God. But that this here should be called the Eternal Spirit , is a vain conjecture . For the spirits of all men are equally eternal , and do not only live here below , but quicken their Bodies after the Resurrection for ever . This therefore cannot be the ground of the especial efficacy of the blood of Christ. This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law. ( 1 ) They offered Bulls and Goats ; He offered Himself . ( 2 ) They offered by a material Altar and Fire , He by the Eternal Spirit . That Christ should thus offer Himself unto God , and that by the Eternal Spirit , is the center of the mystery of the Gospel . An attempt to corrupt , to pervert this glorious Truth , are designs against the Glory of God , and Faith of the Church . The depth of this mystery we cannot dive into , the height we cannot comprehend . We cannot search out the greatness of it ; of the wisdom , the love , the grace that is in it . And those who chuse rather to reject it , than to live by Faith in an humble admiration of it , do it at the peril of their souls . Unto the Reason of some men it may be Folly , unto Faith it is full of Glory . In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself , of the holy exercise of all grace in the humane nature that was offered , of the nature , dignity and efficacy of this Sacrifice , Faith finds life , food , and refreshment . Herein doth it contemplate the wisdom , the righteousness , the holiness and grace of God ; herein doth it view the wonderful condescension and love of Christ , and from the whole is strengthned and encouraged . Thirdly , It is added that he thus offered himself , without spot . This Adjunct is descriptive not of the Priest , but of the Sacrifice ; it is not a qualification of his Person , but of the Offering . Schlictingius would have it , that this word denotes not what Christ was in himself , but what he was freed from . For now in Heaven where he offered himself , he is freed from all infirmities , and from any spot of mortality , which the High Priest was not when he entered into the Holy Place ; such irrational fancies do false Opinions force men to take up withal . But , ( 1 ) There was no spot in the mortality of Christ , that he should be said to be freed from it , when he was made immortal . A spot signifies not so much a desect as a fault . And there was no fault in Christ from which he was freed . ( 2 ) The Allusion and respect herein unto the legal institutions is evident and manifest . The Lamb that was to be slain and offered was antecedently thereunto , to be without blemish ; it was to be neither lame , nor blind , nor have any other defect . With express respect hereunto , the Apostle Peter affirms , that we were redeemed with the precious blood of Christ , as of a Lamb without blemish and without spot , 1 Pet. 1. 18. And Christ is not only called the Lamb of God , which taketh away the sins of the world , John 1. 29. that is , by his being slain and offered ; but is represented in the worship of the Church as a Lamb slain , Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding , to seek for this qualification any where but in the humane nature of Christ , antecedently unto his death and blood-shedding . Wherefore this expression , without spot , respects in the first place the purity of his Nature , and the holiness of his Life . For although this principally belonged unto the necessary qualifications of his Person , yet were they required unto him as he was to be the Sacrifice . He was the Holy One of God , holy , barmless , undefiled , separate from sinners ; he did no sin , neither was guile found in his mouth ; he was without spot . This is the moral sense and signification of the word . But there is a legal sense of it also . It is that which is meet and fit to be a Sacrifice . For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures , Lambs or Kids that were to be sacrificed . Hence were all those Laws fulfilled and accomplished . There was nothing in him , nothing wanting unto him , that should any way hinder his Sacrifice from being accepted with God , and really expiatory of Sin. And this was the Church instructed to expect by all those legal Institutions . It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ , to fix the thoughts of Faith the more distinctly upon it . 1. God herein , in the Person of the Father , is considered as the Law-giver , the Governor and Judge of all , and that as on a Throne of Judgment , the Throne of grace being not as yet erected . And two things are ascribed , or do belong unto him . ( 1 ) A Denunciation of the sentence of the Law against Mankind ; Dying ye shall dye , and cursed be every one that continues not in all things written in the Law to do them . ( 2 ) A Resusal of all such ways of Atonement , Satisfaction , and Reconciliation that might be offered from any thing , that all or any creatures could perform ; sacrifice and offerings , and whole burnt-offerings for sin he would not have , Heb. 10. 5 , 6. he rejected them as insufficient to make Atonement for sin . 2. Satan appeared before this Throne with his Prisoners ; he had the power of death , Heb. 2. 14. and entered into judgment as unto his right and title , and therein was judged , John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners , and to the way or means of it . That was his hour wherein he put forth the power of darkness , Luke 22. 53. 3. The Lord Christ the Son of God , out of his infinite love and compassion appears in our Natures before the Throne of God , and takes it on himself to answer for the sins of all the Elect , to make Atonement for them , by doing and suffering whatever the holiness , righteousness and wisdom of God required thereunto . Then said I , Lo I come to do thy Will , O God ; Above when he said Sacrifice and Offerings , and Burnt-offerings for sin thou wouldst not , neither hadst pleasure therein , which are offered by the Law ; then said he , Lo I come to do thy Will , O God ; he taketh away the first , that he might establish the second , Heb. 10. 7 , 8 , 9. 4. This stipulation and engagement of his , God accepteth of , and withal as the sovereign Lord and Ruler of all , prescribeth the way and means whereby he should make Atonement for sin , and Reconciliation with God thereon . And this was that he should make his soul an offering for sin , and therein bear their iniquities , Isa. 53. 10 , 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God , unto this end . For whereas every High Priest was ordained to offer Gifts and Sacrifices , it was of necessity that he also should have somewhat to offer , Heb. 8. 3. This was not to be the Blood of Bulls and Goats , or such things as were offered by the Law , ver . 4. But this was , and was to be himself , his humane nature , or his body . For ( 1 ) this body or humane nature was prepared for him , and given unto him for this very end , that he might have somewhat of his own to offer , Heb. 10. 5. ( 2 ) He took it , he assumed it unto himself to be his own , for this very end , that he might be a sacrifice in it , Heb. 2. 14. ( 3 ) He had full power and authority over his own body , his whole humane nature , to dispose of it in any way , and into any condition , unto the glory of God. No man , saith he , taketh my life from me , I lay it down of my self , I have power to lay it down , and I have power to take it again , John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God. And this he did , ( 1 ) In the Will , Grace and Love of his Divine Nature , he offered himself unto God through the eternal Spirit . ( 2 ) In the gracious holy actings of his humane nature , in the way of zeal , love , obedience , patience , and all other graces of the Holy Spirit , which dwelt in him without measure , acted unto their utmost glory and efficacy . Hereby he gave himself up unto God to be a Sacrifice for Sin , his own Divine Nature being the Altar and Fire , whereby his Offering was supported and confirmed , or brought unto the Ashes of Death . This was the most glorious spectacle unto God , and all his holy Angels . Hereby he set a Crown of Glory on the head of the Law , fulfilling its precepts in matter and manner unto the uttermost , and undergoing its penalty or curse , establishing the truth and righteousness of God in it . Hereby he glorified the holiness and justice of God , in the demonstration of their nature and compliance with their demands . Herein issued the eternal Councils of God for the salvation of the Church , and way was made for the exercise of grace , and mercy unto sinners . For , 7. Herewith God was well pleased , satisfied and reconciled unto sinners . Thus was he in Christ reconciling the world unto himself , not imputing our sins unto us , in that he was made sin for us , that we might become the righteousness of God in him . For in this tender of himself a Sacrifice to God , 1. God was well pleased with and delighted in his obedience ; it was a Sacrifice unto him of a well-smelling savor . He was more glorified in that one instance of the Obedience of his onely Son , than he was dishonoured by the sin of Adam , and all his Posterity , as I have elsewhere declared . 2. All the demands of his Justice were satisfied , unto his eternal glory . Wherefore , 8. Hereon Satan is judged , and destroyed as unto his power over sinners , who receive this Atonement , all the grounds and occasions of it are hereby removed , his Kingdom is overthrown , his Usurpation and unjust Dominion defeated , his Arms spoiled , and Captivity led captive . For of the anger of the Lord against sin it was that he obtained his power over sinners , which he abused unto his own ends . This being atoned , the Prince of this world was judged and cast out . 9. Hereon the poor condemned sinners are discharged . God says deliver them , for I have found a ransom . But we must return to the Text. The effect of the Blood of Christ through the offering of himself , is the purging of our Consciences from dead works . This was somewhat spoken unto in general before , especially as unto the nature of this purging . But the words require a more particular Explication . And , The word is in the Future Tense , Shall purge . The blood of Christ as offered hath a double respect and effect . ( 1 ) Towards God , in making Atonement for sin . This was done once , and at once , and was now past . Herein by one Offering he for ever perfected them that are sanctified . ( 2 ) Towards the Consciences of men , in the application of the vertue of it unto them ; this is here intended . And this is expressed as future ; not as though it had not this effect already on them that did believe , but upon a double account . 1. To declare the certainty of the event , or the infallible connexion of these things , the blood of Christ , and the purging of the Conscience ; that is , in all that betake themselves thereunto . It shall do it ; that is , effectually and infallibly . 2. Respect is had herein unto the generality of the Hebrews , whether already professing the Gospel , or now invited unto it . And he proposeth this unto them as the advantage they should be made partakers of , by the relinquishment of Mosaical Ceremonies , and betaking themselves unto the Faith of the Gospel . For whereas before by the best of legal Ordinances , they attained no more but an outward sanctification as unto the flesh , they should now have their Conscience infallibly purged from dead works . Hence it is said , your Conscience . Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our . But there is no difference in the sense . I shall retain the common reading , as that which refers unto the Hebrews , who had been always exercised unto thoughts of Purification and Sanctification by one means or another . For the Explication of the words we must enquire , ( 1 ) What is meant by dead works . ( 2 ) What is their relation unto Conscience . ( 3 ) How Conscience is purged of them by the blood of Christ. 1. By dead works , sins as unto their guilt and defilement are intended , as all acknowledge . And several Reasons are given why they are so called . As , ( 1 ) Because they proceed from a principle of spiritual death , or are the works of them who have no vital principle of holiness in them , Eph. 2. 1 , 5. Col. 2. 13. ( 2 ) Because they are useless and fruitless , as all dead things are . ( 3 ) They deserve death , and tend thereunto . Hence they are like rotten bones in the Grave , accompanied with worms and corruption . And these things are true . Howbeit I judge there is a peculiar reason why the Apostle calls them dead works in this place . For there is an allusion herein unto dead bodies , and legal defilement by them . For he hath respect unto Purification by the Ashes of the Heifer . And this respected principally uncleanness by the dead , as is fully declared in the institution of that Ordinance . As men were purified by the sprinkling of the Ashes of an Heifer mingled with living water from defilements contracted by the dead , without which they were separated from God and the Church ; so , unless men are really purged from their moral defilements by the blood of Christ , they must perish for ever . Now this defilement from the dead , as we have shewed , arose from hence , that Death was the effect of the Curse of the Law ; wherefore the guilt of sin with respect unto the Curse of the Law , is here intended in the first place , and consequently its pollution . This gives us the state of all men who are not interessed in the Sacrifice of Christ , and the purging vertue thereof . As they are dead in themselves , dead in trespasses and sins ; so all their works are dead works : Other works they have none . They are as a Sepulchre filled with bones and corruption . Every thing they do is unclean in it self , and unclean unto them . Unto them that are defiled nothing is pure , but even their mind and conscience is defiled , Tit. 1. 15. Their works come from spiritual death , and tend unto eternal death , and are dead in themselves . Let them deck and trim their carkases whil'st they please , let them ●end their faces with paintings , and multiply their ornaments with all excess of bravery ; within they are full of dead bones , of rotten , defiled , polluting works . That world which appears with so much outward beauty , lustre and glory , is all polluted and defiled under the eye of the most Holy. 2. These dead works are further described by their relation unto our persons , as unto what is peculiarly affected with them , where they have , as it were , their seat and residence : And this is the Conscience . He doth not say purge your souls , or your minds , or your persons , but your conscience . And this he doth , ( 1 ) In general , in opposition unto the purification by the Law. It was there the dead body that did defile , it was the body that was defiled ; it was the body that was purified ; those Ordinances sanctified to the purifying of the flesh . But the defilements here intended are spiritual , internal , relating unto Conscience , and therefore such is the purification also . ( 2 ) He mentions the respect of these dead works unto Conscience in particular , because it is Conscience which is concerned in peace with God , and confidence of approach unto him . Sin variously affects all the faculties of the soul , and there is in it a peculiar defilement of Conscience , Tit. 1. 15. But that wherein Conscience in the first place is concerned , and wherein it is alone concerned , is a sense of guilt . This brings along with it fear and dread , whence the sinner dares not approach into the presence of God. It was Conscience which reduced Adam into the condition of hiding himself from God , his eyes being opened by a sense of the guilt of sin . So he that was unclean by the touching of a dead body , was excluded from all approach unto God in his worship . Hereunto the Apostle alludes in the following words , That we may serve the living God. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly denotes that service which consists in the observation and performance of solemn worship . As he who was unclean by a dead body , might not approach unto the worship of God until he was purified : So a guilty sinner whose Conscience is affected with a sense of the guilt of sin , dares not to draw nigh unto , or appear in the presence of God. It is by the working of Conscience that sin deprives the soul of peace with God , of boldness or confidence before him , of all right to draw nigh unto him . Until this relation of sin unto the Conscience be taken away , until there be no more conscience of sin , as the Apostle speaks , Chap. 10. 2. that is , Conscience absolutely judging and condemning the person of the sinner in the sight of God , there is no right , no liberty of access unto God in his service , nor any acceptance to be obtained with him . Wherefore the purging of Conscience from dead works , doth first respect the guilt of sin , and the vertue of the blood of Christ in the removal of it . But 2dly , there is also an inherent defilement of Conscience by sin , as of all other faculties of the soul. Hereby it is rendred unmeet for the discharge of its office in any particular duties . With respect hereunto Conscience is here used Synecdochically for the whole soul , and all the faculties of it , yea , our whole spirit , souls and bodies , which are all to be cleansed and sanctified , 1 Thes. 5. 23. To purge our Conscience , is to purge us in our whole persons . This being the state of our Conscience , this being the respect of dead works , and their defilement to it and us , we may consider the relief that is necessary in this case , and what that is which is here proposed . 1. Unto a compleat relief in this condition , two things are necessary . ( 1 ) A discharge of Conscience from a sense of the guilt of sin , or the condemning power of it , whereby it deprives us of peace with God , and of boldness in access unto him . ( 2 ) The cleansing of the Conscience , and consequently our whole persons from the inherent defilement of sin . The first of these was typified by the blood of Bulls and Goats offered on the Altar , to make Atonement . The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification . Both these the Apostle here expresly ascribes unto the Blood of Christ , and we may briefly enquire into three things concerning it . ( 1 ) On what ground it doth produce this blessed effect . ( 2 ) The way of its operation and efficacy unto this end . ( 3 ) The Reason whence the Apostle affirms that it shall much more do this , than the legal Ordinances could , sanctifying unto the purifying of the flesh . 1. The grounds of its efficacy unto this purpose are three . ( 1. ) That it was Blood offered unto God. God had ordained that Blood should be offered on the Altar to make Atonement for sin , or to purge Conscience from dead works . That this could not be really effected by the Blood of Bulls and Goats , is evident in the nature of the things themselves , and demonstrated in the event . Howbeit this must be done by Blood , or all the institution of legal Sacrifices were nothing but means to deceive the minds of men , and ruine their souls . To say that at one time or other , real Atonement is not to be made for Sin by Blood , and Conscience thereby to be purged and purified , is to make God a Lyar in all the Institutions of the Law. But this must be done by the Blood of Christ , or not at all . ( 2 ) It was the Blood of Christ. Of Christ , the Son of the living God , Mat. 16. 18. whereby God purchased his Church with his own Blood , Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering . No other person in the discharge of the same Offices that were committed unto him , could have saved the Church ; and therefore all those by whom his Divine Person is denied , do also evacuate his Offices . By what they ascribe unto them , it is impossible the Church should be either sanctified or saved . They resolve all into a meer Act of Sovereign Power in God , which make the Cross of Christ of none effect . ( 3 ) He offered this Blood or himself by the eternal Spirit . Though Christ in his Divine Person was the Eternal Son of God , yet was it the humane nature only that was offered in Sacrifice . Howbeit it was offered by and with the concurrent actings of the Divine Nature , or Eternal Spirit , as we have declared . These things make the Blood of Christ as offered , meet and fit for the accomplishment of this great effect . 2. The second Enquiry , is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works . Two things , as we have seen , are contained therein . ( 1 ) The expiation , or taking away the guilt of sin , that Conscience should not be deterred thereby from an access unto God. ( 2 ) The cleansing of our souls from vicious defiling habits , inclinations and acts , or all inherent uncleanness . Wherefore under two considerations doth the Blood of Christ produce this double effect . First , As it was offered ; so it made Atonement for Sin , by giving satisfaction unto the Justice and Law of God. This all the expiatory Sacrifices of the Law did prefigure , this the Prophets foretold , and this the Gospel witnesseth unto . To deny it , is to deny any real efficacy in the Blood of Christ unto this end , and so expresly to contradict the Apostle . Sin is not purged from the Conscience , unless the guilt of it be so removed , as that we may have peace with God , and boldness in access unto him . This is given us by the Blood of Christ as offered . Secondly , As it is sprinkled , it worketh the second part of this effect . And this sprinkling of the Blood of Christ , is the communication of its sanctifying vertue unto our souls , see Eph. 5. 26 , 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins , 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ , than the Purification of the Flesh was from legal Ordinances hath been before spoken unto . The Socinians plead on this place , that this effect of the death of Christ doth as unto us depend on our own duty . If they intended no more , but that there is duty required on our part unto an actual participation of it , namely Faith , whereby we receive the Atonement , we should have no difference with them . But they are otherwise minded . This purging of the conscience from dead works , they would have to consist in two things . ( 1 ) Our own relinquishment of sin . ( 2 ) The freeing us from the punishment due to sin , by an act of power in Christ in Heaven . The first they say hath therein respect unto the blood of Christ ; in that thereby his doctrine was confirmed in obedience whereunto we forsake sin , and purge our minds from it . The latter also relates thereunto , in that the sufferings of Christ were antecedent unto his Exaltation , and Power in Heaven . Wherefore this effect of the blood of Christ , is what we do our selves in obedience unto his doctrine , and what he doth thereon by his power , and therefore may well be said to depend on our duty . But all this while there is nothing ascribed unto the blood of Christ , as it was offered in Sacrifice unto God , or shed in the offering of himself , which alone the Apostle speaks unto in this place . Others chuse thus to oppose it . This purging of our consciences from dead works , is not an immediate effect of the death of Christ ; but it is a benefit contained therein , which upon our faith and obedience we are made partakers of . But , ( 1 ) This is not , in my judgment , to interpret the Apostles words with due reverence ; he affirms expresly , that the blood of Christ doth purge our conscience from dead works , that is , it doth make such an Atonement for sin , and Expiation of it , as that conscience shall be no more pressed with it , nor condemn the sinner for it . ( 2 ) The blood of Christ is the immediate cause of every effect assigned unto it , where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect . ( 3 ) It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed . And herein ( 1 ) the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. ( 2 ) This Atonement is proposed unto us in the Gospel , Rom. 3. 25. ( 3 ) It is required of us unto an actual participation of the benefit of it , and peace with God thereby , that we receive this atonement by faith , Rom. 5. 11. but as wrought with God , it is the immediate effect of the blood of Christ. The last thing in these words , is the consequent of this purging of our consciences , or the advantage which we receive thereby . To serve the living God. The words should be rendred , that we may serve ; that is , have right and liberty so to do , being no longer excluded from the priviledge of it , as persons were under the Law whilest they were defiled and unclean . And three things are required unto the opening of these words , that we consider ( 1 ) why God is here called the living God ; ( 2 ) What it is to serve him ; ( 3 ) What is required that we may do so . 1. God in the Scripture is called the living God. ( 1 ) Absolutely ; and that ( 1 ) As he alone hath life in himself , and of himself . ( 2 ) As he is the onely Author and cause of life unto all others . ( 2 ) Comparatively ; with respect unto Idols and false Gods , which are dead things ; such as have neither life nor operation . And this Title is in the Scripture applied unto God. ( 1 ) To beget faith and trust in him , as the Author of temporal , spiritual , and eternal life , with all things that depend thereon , 1 Tim. 1. 10. ( 2 ) To beget a due fear and reverence of him , as he who lives and sees , who hath all life in his power ; so it is a fearful thing to fall into the hands of the living God. And this Epistle being written principally to warn the Hebrews of the danger of Unbelief and Apostasie from the Gospel , the Apostle in several places makes mention of God with whom they had to do , under this title , as Chap. 3. 12. Chap. 10. 31. and in this place . But there is something peculiar in the mention of it in this place . For ( 1 ) the due consideration of God as the living God , will discover how necessary it is that we be purged from dead works , to serve him in a due manner . ( 2 ) The nature of Gospel-worship and service is intimated to be such , as becomes the living God , our reasonable service , Rom. 12. 1. 2. What is it to serve the living God ? I doubt not but the whole life of Faith in universal obedience , is consequentially required hereunto . That we may live unto the living God in all ways of holy obedience , not any one act or duty of it can be performed as it ought , without the antecedent purging of our consciences from dead works . But yet it is sacred and solemn worship that is intended in the first place . They had of old sacred Ordinances of worship , or of Divine Service . From all these those that were unclean were excluded , and restored unto them upon their purification . There is a solemn spiritual worship of God under the New Testament also , and Ordinances for the due observance of it . This none have a right to approach unto God by , none can do so in a due manner , unless their conscience be purged by the blood of Christ. And the whole of our relation unto God depends hereon . For as we therein express or testifie the subjection of our souls and consciences unto him , and solemnly engage into universal obedience , ( for of these things all acts of outward worship are the solemn pledges ; ) so therein doth God testifie his acceptance of us , and delight in us by Jesus Christ. 3. What is required on our part hereunto , is included in the manner of the expression of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we may serve . And two things are required hereunto . 1. Liberty . 2. Ability . The first includes right and boldness , and is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our holy worship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an access with freedom and confidence . This we must treat of on Chap. 10. v. 19 , 20 , 21. The other respects all the supplies of the holy Spirit , in grace and gifts . Both these we receive by the blood of Christ , that we may be meet and able in a due manner to serve the living God. We may yet take some observations from the words . 1. Faith hath ground of Triumph in the certain efficacy of the blood of Christ for the expiation of sin . [ How much more . ] The Holy Ghost here and elsewhere teacheth Faith to argue it self into a full assurance . The reasonings which he proposeth , and insisteth unto this end are admirable , Rom. 8. 31 , 32 , 33 , 34 , 35 , 36 , 37 , 38 , 39. Many Objections will arise against believing , many difficulties do lie in its way . By them are the generality of Believers left under doubts , fears and temptations all their days . One great relief provided in this case , is a direction to argue à minore ad majus ; If the blood of Bulls and Goats did so purifie the unclean , how much more will the blood of Christ purge our Consciences ? How heavenly , how divine is that way of arguing unto this end , which our blessed Saviour proposeth unto us , in the Parable of the unjust Judge and the Widow , Luke 18. 1 , 2 , 3. And in that other , of the man and his friend that came to seek bread by night , Chap. 11. 5 , 6 , 7. Who can read them , but his Soul is surprized into some kind of confidence of being heard in his supplication , if in any measure compliant with the Rule prescribed ? And the Argument here managed by the Apostle leaves no room for doubt or objection . Would we be more diligent in the same way of the exercise of Faith , by arguings and expostulations upon Scripture Principles ; we should be more firm in our assent unto the Conclusions which arise from them , and be enabled more to triumph against the assault of unbelief . 2. Nothing could expiate sin and free conscience from dead works , but the blood of Christ alone , and that in the offering himself to God through the eternal Spirit . The redemption of the souls of men is precious , and must have ceased for ever , had not infinite wisdom found out this way for its accomplishment . The work was too great for any other to undertake , or for any other means to effect . And the glory of God is hid herein , only unto them that perish . 3. It was God as the Supreme Ruler and Lawgiver , with whom atonement for sin was to be made , [ He offered himself unto God. ] It was he whose Law was violated , whose Justice was provoked ; to whom it belonged to require and receive satisfaction . And who was meet to tender it unto him , but the man that was his Fellow , who gave efficacy unto his oblation by the dignity of his Person ? In the contemplation of the glory of God herein , the life of Faith doth principally consist . 4. The Souls and Consciences of men are wholly polluted , before they are purged by the blood of Christ. And this Pollution is such , as excludes them from all right of access unto God in his worship , as it was with them who were legally unclean . 5. Even the best works of men , antecedently unto the purging of their Consciences by the blood of Christ , are but dead works . However men may please themselves in them , perhaps think to merit by them , yet from death they come , and unto death they tend . 6. Justification and Sanctification are inseparably conjoined in the design of God's grace by the blood of Christ. Purge our Consciences that we may serve the living God. 7. Gospel-worship is such in its spirituality and holiness , as becometh the living God ; and our duty it is always to consider , that with him we have to do in all that we perform therein . VER . XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Et ideo ; and therefore ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc , For this ; or propterea , itaque ob id ; And for this cause . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He himself was the Mediator . He is the Mediator . Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; A man coming between . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ut morte intercedente ; by the Interposition of death . The Syriac reads the passage ; who by his death was a redeemer unto them who had transgressed against the first Testament ; probably to avoid the difficulty of that Expression : For the Redemption of transgressions . The Aethiopic corrupts the whole Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In Redemptionem eorum praevaricationum . Vul. Ad Redemptionem eorum transgressionum ; properly , for the Redemption of transgressions , or those transgressions which were . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. Syr. That they may receive the promise who are called to the eternal Inheritance . But in the Original and in the Vulgar , eternal inheritance is joyned unto and regulated by the Promise ; the promise of an eternal Inheritance . VER . XV. And for this cause he is the Mediator of the new Testament , that by means of death , for the Redemption of the transgressions under the first Testament , they who are called might receive the promise of eternal Inheritance . THe things which are to be considered in this verse are , ( 1 ) The note of Connexion in the Conjunction ; And. ( 2 ) The Ground of the ensuing Assertion . For this cause . ( 3 ) The Assertion itself . He is the Mediator of the new Testament . ( 4 ) The especial Reason why he should be so . For the Redemption of Transgressions under the first Testament . ( 5 ) The way whereby that was to be effected . By the means of death . ( 6 ) The End of the whole ; That those who are called might receive the promise of eternal Inheritance . But before we proceed unto the Exposition of the whole or any part of it , a difficulty must be removed from the words as they lie in our Translation : For an enquiry may be justly moved , why we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Testament in this place , whereas before we have constantly rendred it by a Covenant . And the plain reason of it is , because from this verse unto the end of the Chapter , the Apostle argues from the nature and use of a Testament among men , as he directly affirms in the next verse . Hereby he confirms our faith in the expectation of the Benefits of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Covenant or Testament . We may answer he doth it because it is the true and proper signification of the word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Testamentary disposition of things ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Covenant . For in the Composition of the word there is nothing to intimate a mutual compact or agreement , which is necessary unto a Covenant ; and is expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . However there is a great affinity in the things themselves : For there are Covenants which have in them free Grants and Donations , which is of the nature of a Testament . And there are Testaments whose force is resolved into some Conventions , Conditions and Agreements which they borrow from the nature of Covenants . So there is such an affinity between them as one name may be expressive of them both . But against this it will be replied that what the Apostle speaks unto is in the Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a Covenant and no where signifies a Testament ; so that from thence the Apostle could not argue from the nature of a Testament what is required thereunto , and what doth depend thereon . Hereunto it is answered that the LXX constantly rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Apostle made use of that Translation and that signification of the word . But this will not solve the difficulty ; For it would resolve all the Apostles arguings in this great and important Mystery , into the Authority of that Translation which is fallible throughout , and ( at least as it is come to us ) filled with actual mistakes . We must therefore give another answer unto this Objection . Wherefore I say , ( 1 ) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be more properly rendred by any one word than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For it being mostly used to express the Covenant between God and Man , it is of that nature as cannot properly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a Covenant or Compact upon equal terms of distributive Iustice between distinct parties . But Gods Covenant with man , is only the way and the declaration of the terms whereby God will dispose and communicate Good things unto us , which hath more of the nature of a Testament than of a Covenant in it . ( 2 ) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used to express a free promise with an effectual donation and communication of the thing promised , as hath been declared in the foregoing chapter ; But this hath more of the nature of a Testament than of a Covenant . ( 3 ) There is no word in the Hebrew language whereby to express a Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only . Nor is there so in the Syriack : Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Hebrews express the thing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order , dispose , give command concerning the house or houshold of a dying man. Isa. 38. 2. 2 Sam. 17. 23. But they have no other word but Berith to signifie it ; and therefore where the nature of the thing spoken of requires it , it is properly rendred a Testament and ought so to be . Wherefore there is no force used unto the signification of the word in this place by the Apostle . But that which makes the proper use of it by him evident in this place , is that he had respect unto its signification in the making of the Covenant with the people at Sinai : For this he compares the New Testament unto in all its causes and effects . And in that Covenant there were three things ; 1. The Prescription of Obedience unto the People on the part of God , which was received by their consent in an express compliance with the Law and Terms of it , Deut. 5. 14. Herein the nature of it , so far as it was a Covenant , did consist . 2. There was a Promise and Conveyance of an Inheritance unto them , namely of the Land of Canaan , with all the Priviledges of it . God declared that the land was his , and that he gave it unto them for an Inheritance . And this Promise or Grant was made unto them without any consideration of their previous Obedience , out of meer love and Grace . The principal design of the Book of Deuteronomy is to inlay this Principle in the foundation of their obedience . Now the free Grant and Donation of an Inheritance of the Goods of him that makes the Grant is properly a Testament . A free disposition it was of the Goods of the Testator . 3. There was in the confirmation of this Grant , the intervention of Death . The Grant of the Inheritance of the Land that God made was confirmed by death , and the Blood of the Beasts offered in sacrifice , whereof we must treat on v. 18 , 19 , 20. And although Covenants were confirmed by Sacrifices , as this was , so far as it was a Covenant , namely , with the Blood of them ; yet as in those Sacrifices death was comprised , it was to confirm the Testamentary Grant of the Inheritance . For death is necessary unto the Confirmation of a Testament , which then could only be in Type and Representation ; the Testator himself was not to die , for the establishment of a Typical Inheritance . Wherefore the Apostle having discoursed before concerning the Covenant as it prescribed and required Obedience , with Promises and Penalties annexed unto it : He now treats of it , as unto the Donation and Communication of Good things by it , with the Confirmation of the Grant of them by death ; in which sense it was a Testament and not a Covenant properly so called . And the arguing of the Apostle from this word , is not only just and reasonable ; but without it we could never have rightly understood the Typical Representation that was made of the Death , Blood and Sacrifice of Christ in the Confirmation of the New Testament as we shall see immediately . This difficulty being removed , we may proceed in the Exposition of the words . That which first occurs is the Note of Connexion in the Conjunction , And. But it doth not here , as sometimes , infer a Reason of what was spoken before , but is emphatically expletive , and denotes a progress in the present Argument ; As much as , Also , Moreover . 2. There is the Ground of the ensuing Assertion , or the manner of its Introduction ; For this cause . Some say that it looks backward , and intimates a Reason of what was spoken before , or why it was necessary that our Consciences should be purged from dead works by the Blood of Christ , namely , because he was the Mediator of the new Covenant ; others say it looks forward and gives a reason why he was to be the Mediator of the new Testament ; namely , that by the means of Death for the Transgressions , &c. It is evident that there is a reason rendred in these words of the necessity of the death and Sacrifice of Christ , by which alone our Consciences may be purged from dead works . And this reason is intended in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For this cause . And this necessity of the death of Christ , the Apostle proves both from the nature of his office , namely , that he was to be the Mediator of the new Covenant , which , being a Testament , required the death of the Testator ; and from what was to be effected thereby , namely , the Redemption of Transgressions and the purchase of an eternal Inheritance . Wherefore these are the things which he hath respect unto in these words For this cause . But withal the Apostle in this verse enlargeth his discourse , as designing to comprehend in it the whole dispensation of the will and Grace of God unto the Church in Christ , with the Ground and Reason of it . This reason he layeth down in this verse , giving an account of the effects of it in those that follow : Hereunto respect is had in this expression . For the exposition of the words themselves , that is the declaration of the mind of the Holy Ghost , and nature of the things contained in them , we must leave the order of the words and take that of the things themselves . And the things ensuing are declared in them . ( 1 ) That God designed an eternal Inheritance unto some persons . ( 2 ) The way and manner of conveying a Right and Title thereunto was by promise . ( 3 ) That the Persons unto whom this Inheritance is designed , are those that are called . ( 4 ) That there was an obstacle unto the enjoyment of this Inheritance , which was Transgression against the first Covenant . ( 5 ) That this obstacle might be removed , and the Inheritance enjoyed , God made a New Covenant ; because none of the Rites , Ordinances , or Sacrifices of the first Covenant could remove that Obstacle , or expiate those Sins . ( 6 ) The Ground of the Efficacy of the New Covenant unt o this End , was , That it had a Mediator , an High Priest , such as had been already described . ( 7 ) The way and means whereby the Mediator of the New Covenant did expiate Sins under the Old , was by death ; nor could it otherwise be done , seeing this New Covenant , being a Testament also , required the death of the Testator . ( 8 ) This Death of the Mediator of the new Testament did take away sins by the Redemption of them . For the Redemption of Transgressions . All which must be opened for the due Exposition of these words . 1. God designed unto some an Eternal Inheritance . And both the Reason of this grant , with the nature of it must be enquired into . ( 1 ) As unto the Reason of it ; God in our first Creation gave unto man , whom he made his Son and Heir as unto things here below , a great Inheritance of meer Grace and Bounty . This Inheritance consisted in the use of all the Creatures here below , in a just Title unto them , and dominion over them . Neither did it consist absolutely in these things , but as they were a Pledge of the present favour of God , and of mans future blessedness upon his Obedience . This whole Inheritance man forfeited by sin . God also took the forfeiture , and ejected him out of the possession of it , and utterly despoiled him of his Title unto it . Nevertheless he designed unto some another Inheritance ; even that should not be lost , that should be eternal . It is altogether vain and foolish to seek for any other Cause or Reason of the preparation of this Inheritance , and the designation of it unto any person , but only his own Grace , Bounty , his sovereign Will and Pleasure . What merit of it , what means of attaining it could be found in them , who were considered under no other Qualifications but such as had wofully rejected that Inheritance which before they were instated in ? And therefore is it called an Inheritance , to mind us that the way whereby we come unto it , is gratuitous Adoption , and not purchase or merit . ( 2 ) As unto the Nature of it ; it is declared in the Adjunct mentioned , it is eternal . And it is so called in opposition unto the Inheritance which by vertue of the first Testament God granted unto the Israelites in the Land of Canaan . That was an Inheritance and was conveyed by a Promise . And when God threatned to deprive them of that Land , he said he would disinherit them , Numb . 14. 12. And this Inheritance consisted not only in the Land itself , but principally in the Priviledges of Holy Worship and Relation unto God which they enjoyed therein , Rom , 9. 5. But yet all things that belonged unto it , were in themselves carnal and temporary , and only Types of Good things to come . In opposition hereunto God provided an eternal Inheritance . And as the State of those who are to receive it , is twofold , namely , that in this life , and that in the life to come ; so there are two parts of their Inheritance ; namely , Grace and Glory : For although Grace be bestowed and continued only in this life , yet the things we enjoy by vertue of it are Eternal . The other part of their Inheritance is , Glory , which is the way of the full , unchangeable possession and enjoyment of it . This therefore is not to be excluded from this Inheritance , at least as the end and necessary consequent of it . But that which is principally and in the first Place intended by it , is that state of things whereinto believers are admitted in this life . The whole inheritance of Grace and Glory was in the first place given and committed unto Jesus Christ. He was appointed Heir of all things , chap. 1. 3. By him is it communicated unto all believers , who thereby become Heirs of God , and joynt Heirs with Christ , Rom. 8. 15 , 16 , 17. For the Lord Christ as the Great Testator did in and by his Death bequeath unto them all his Goods , as an eternal Legacy . All that Grace , Mercy and Glory , all the riches of them which are prepared in the Covenant are comprised herein . And a Goodly Inheritance it is , the Lines are fallen unto Believers in pleasant Places . And the way whereby we become interested in this Inheritance , is by gratuitous Adoption . If Sons , then Heirs . This is that which is the end of all , and regulates all that preceeds in this verse . It declares the way whereby God would communicate unto some persons the Inheritance which in free Grace and Bounty he had provided . And , It is an Act of meer sovereign Grace in God to provide such a blessed Inheritance for any of them , who had sinfully cast away what they were before entrusted withal . And into this are all Gods following dealings with the Church to be resolved . If there were nothing in us to move God to provide this Inheritance for us , no more is there of the communication of any part of it unto us , as we shall see further on the next words . 2. The way whereby God did convey or would communicate this Inheritance unto any , was by promise [ Might receive the promise of an eternal Inheritance . ] The Syriac Translation refers the Inheritance unto the called : Those that are called to an eternal Inheritance . But in the Original it respects the Promise ; the Promise of an eternal Inheritance : For by the Promise is assurance given of it , and it is the means of the actual conveyance of it unto us . And the Apostle hath respect unto what he had discoursed about the promise of God , and the Confirmation of it by his Oath , Chap. 6. 15 , 16 , 17 , 18. So he declares it also , Gal. 3. 18. The promise made unto Abraham and confirmed by the Oath of God , was concerning the eternal Inheritance by Christ. The Inheritance of Canaan was by the Law , or the first Covenant ; But this was by Promise . And we may consider three things . ( 1 ) What is the Promise intended . ( 2 ) How and why it was by Promise . ( 3 ) How we do receive the Promise of it . 1. The Promise principally intended , is that which was given unto Abraham and confirmed by the Oath of God : For the Inheritance , that is , the eternal Inheritance was of the Promise , Gal. 3. 18. namely , that in the seed of Abraham all Nations should be blessed . It includes indeed the first promise made unto our first Parents , which was the spring and foundation of it , and respects all the following Promises concerning the Lord Christ and the Benefits of his Mediation , with all the Grace which is administred by them , which were further declarations and confirmations of it ; but that great solemn Promise is principally intended : For the Apostle designes to convince the Hebrews that neither by the Law , nor the Sacrifices , nor Ordinances of it , they could come unto the Inheritance promised unto Abraham and his seed . This was the Promise of eternal Inheritance , whereof that of the Land of Canaan was a Type only . 2. We must enquire how and why this Inheritance is conveyed by Promise . And God made this settlement by Promise for these ends ; ( 1 ) To evince the absolute freedom of the preparation and grant of it . The Promise is everywhere opposed unto every thing of works or aesert in our selves . It hath no respect unto what we were or did deserve . The Land of Canaan was given to the Posterity of Abraham by Promise . And therefore doth God so often mind them of the freedom of it , that it was an act of meer Love and sovereign Grace , which in themselves they were so far from deserving as that they were altogether unworthy of it , Deut. 9. 4 , 5. chap. 7. 7 , 8. Much less hath the Promise of the eternal Inheritance respect unto any thing of works in our selves ( 2 ) To give security unto all the Heirs of it unto whom it was designed . Hence in this Promise and the Confirmation of it , there was the highest engagement of the faithfulness and veracity of God. There was so unto the end that the Promise might be sure unto all the seed , Rom. 4. 16. Wherefore God doth not only declare the Relation of it unto his essential Truth ; God who cannot lye hath given this promise of eternal life , Tit. 1. 1. but confirmed it with his Oath , that by two immutable things wherein it was impossible that God should lye , it might be established . The Reasons of the use and necessity hereof , have been declared on chap. 6. 17 , 18. ( 3 ) It was thus conveyed and is communicated by Promise unto all the Heirs of it in their sucessive Generations , that the way of obtaining this Inheritance on our part , might be by faith and no otherwise : For what God had only promised doth necessarily require faith unto its reception and faith only . There is nothing can contribute ought unto an interest in the Promise , but the mixing of it with faith , chap. 4. 2. And it is of saith that it may be of Grace , Rom. 4. 16. namely , that it may be evidenced to be of the meer Grace of God in opposition unto all worth , works and endeavours of our own . And if all Grace and Glory , all Benefits of the Mediation of Christ , our Sanctification , Justification and Glorification , be an Inheritance prepared in Grace , conveyed by Promise , and received by saith , there is no place left for our own works with reference unto the procurement of an Interest in them . Freely it was provided , freely it is proposed , and freely it is received . 3. We may enquire what it is to receive the promise . And it hath a double sense . ( 1 ) As the Promise may be considered formally or materially . To receive the Promise formally as a Promise , is to have it declared unto us , and to mix it with faith , or to believe it . This it is to receive the Promise in opposition unto them by whom it is rejected through Unbelief . So Abraham is said to receive the Promises , Heb. 11. 17. in that when they were given unto him , he staggered not through Unbelief , but was strong in faith , giving Glory to God , Rom. 4. 21 , 22. As the Promise is materially considered , so to receive it , is to receive the thing promised . So it is said of the Saints under the old Testament that they obtained a good report through faith , but received not the Promise , Heb. 11. 39. They received the Promises by faith in them as proposed ; but the principal thing promised , that was the coming of Christ in the flesh , they received not . The receiving of the Promise here mentioned is of both kinds according to the distinct parts of this Inheritance . As unto the future state of Glory , we receive the promise in the first way ; that is , we believe it , rest upon it , trust unto the truth of God in it , and live in the expectation of it . And the Benefit we receive hereby , as unto our spiritual life and consolation , is inexpressible . As unto the foundation of the whole Inheritance in the oblation and Sacrifice of Christ , and all the Grace , Mercy and Love , with the fruits of them , whereof in this life we are made Partakers , and all the priviledges of the Gospel , Believers under the new Testament receive the Promise in the second sense ; namely , the things promised . And so did they also under the old Testament , according to the measure of the divine Dispensation towards them . And we may observe , 1. All our Interest in the Gospel Inheritance depends on our receiving the Promise by faith . Though it be prepared in the Counsel of God , though it be proposed unto us in the dispensation of the Gospel , yet , unless we receive the Promise of it by faith , we have no Right or Title unto it . 2. The conveyance and actual communication of the eternal Inheritance by Promise to be received by faith alone , tends exceedingly unto the exaltation of the Glory of God , and the security of the salvation of them that do believe . For , as unto the latter , it depends absolutely on the veracity of God , confirmed by his Oath . And faith on the other hand is the only way and means of ascribing unto God the Glory of all the Holy properties of his nature which he designs to exalt in this dispensation of himself . Thirdly , The Persons unto whom this Inheritance is designed , and who do receive the promise of it , are those that are called . It is to no purpose to discourse here about outward and inward calling , effectual and ineffectual , complied with or not : no other are intended but those that actually receive the Promise . It was the design of God in this whole dispensation that all the called should receive the Promise , and if they do not so , his Counsel , and that in the greatest work of his Wisdom , Power and Grace , is frustrate . They are the called according to his purpose , Rom. 8. 28. Those who obtain the Inheritance being predestinated according unto the purpose of him who worketh all things after the Counsel of his own will , Ephes. 1. 11. God here puts forth his Almighty power , that his purpose or the Counsel of his will may be established in giving the Inheritance unto all that are called . Whom he did predestinate , them he also called , and whom he called , them he also justified , and whom he justified , them he also glorified , or gave them the whole eternal Inheritance , Rom. 8. 10. Hence Estius an Expositor of the Roman Church chargeth the contrary opinion in Catharinus as unorthodox . It is not a general Call wherein those who are so called , may or may not receive the Inheritance : But what God designs unto them that are intended , they are so called as that they shall assuredly be made Partakers of it . This is the end that God designed in the dispensation of himself by Jesus Christ here declared , and therefore respect is had thereunto , in the whole of it . Some think that by the called here , those only are intended , who were so under the Old Testament . For mention is made only of the Redemption of Transgressions under that Covenant ; in what sense , shall be immediately declared . But this is contrary both unto the design of the Apostle , and the use of the word . For on that supposition he says no more , but that Christ was the Mediator of the New Testament , that those might be saved who lived and dyed under the Old. But his principal design is to prove the advantage that we now have , even above the Elect themselves under the Old Testament ; yet so , as not to exclude them from the same benefit with us by the Mediation of Christ as unto the substance of it . And the called in the language of this Apostle , doth principally signifie the called in Christ Jesus . Effectual Vocation is the onely way of entrance into the eternal inheritance . For it is accompanied with Adoption , which gives us right and title thereunto , John 1. 12. In vain do they expect it who are not so called . Fourthly , Things being thus prepared in the Counsel and Grace of God , yet there was an obstacle in the way of actual receiving the Promise ; namely , the transgressions that were under the first Testament . God designed unto the Elect an eternal inheritance ; yet can they not be made partakers of it , but in such a way as was suited unto his glory . It was unjust and unreasonable that it should be otherwise . Whereas therefore they were all of them guilty of sin , their sins must be expiated , and taken out of the way , or they cannot receive the promise of the inheritance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our word Transgressions doth properly express the original word . And in the distribution of sins by their names into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 16. 21. We render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it . But it compriseth all sorts of sins whereby the Law is transgressed , be they great or small . Every thing that hath the nature of sin must be expiated , or the Inheritance cannot be enjoyed . Though God will give Grace and Glory unto his Elect , yet he will do it in such a way , as wherein and whereby he may be glorified also himself . Satisfaction must be made for Transgression , unto the honour of his Righteousness , Holiness and Law. There are yet sundry difficulties in this Expression , which must be enquired into . For , 1. The Redemption or Expiation of Sins , is confined unto those under the Old Testament ; whence it should seem that there is none made for those under the New. Ans. The Emphasis of the Expression , Sins under the Old Testament , respect either the Time when the sins intended were committed , or the Testament against which they were committed . And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of either sense . Take it in the first way , and the Argument follows à fortiori , as unto the Sins committed under the New Testament , though there be no Expiation of Sins against it , which properly are only final Unbelief and Impenitency . For the Expiation intended is made by the Mediator of the New Testament . And if he expiated the Sins that were under the first Testament , that is of those who lived and dyed whil'st that Covenant was in force , much more doth he do so , for them who live under the Administration of that Testament , whereof he is the Mediator . For Sins are taken away by vertue of that Testament whereunto they do belong . And it is with peculiar respect unto them , that the blood of Christ is called the blood of the New Testament , for the Redemption of Sins . But yet more probably the meaning may be , the Sins that were and are committed against that first Covenant , or the Law and Rule of it . For whereas that Covenant did in its Administration comprise the Moral Law , which was the substance and foundation of it , all Sins whatever have their form and nature with respect thereunto . So Sins under the first Covenant , are all Sins whatever : For there is no Sin committed under the Gospel , but it is a Sin against that Law which requires us to love the Lord our God with all our hearts , and all our strength . Either way the Sins of them who are called under the New Testament , are included . 2. It is enquired whether it is the Nature of the Sins intended , that is respected , or the Persons guilty of them also under that Testament . The Syriac Translation avoids this difficulty , by rendring the words of the Abstract , the Redemption of Transgressions , in the Concrete , a Redeemer unto them who had transgressed . That it is a certain sort of Sins that is intended , Socinus was the first that invented . And his invention is the foundation of the Exposition not only of Schlictingius , but of Grotius also on this place . Such Sins they say they are , as for which no Expiation was to be made by the Sacrifices of the Law ; Sins of a greater Nature than could be expiated by them . For they only made Expiation of some smaller Sins , as Sins of Ignorance , or the like . But there is no respect unto the Persons of them who lived under that Testament , whom they will not grant to be redeemed by the blood of Christ. Wherefore according unto them , the difference between the Expiation of Sin by the Sacrifices of the Law , and that by the Sacrifice of Christ , doth not consist in their nature , that the one did it only typically , and in an external representation by the purifying of the flesh , the other really and effectually ; but in this , that the one expiated lesser Sins only , the other greater also . But there is nothing sound or consonant unto the Truth in this Interpretation of the words . For , ( 1 ) It proceeds on a false Supposition , that there were Sins of the people , ( not only presumptuous Sins , and which had impenitency in them ) for which no Atonement was made , nor Expiation of them allowed , which is expresly contrary unto Lev. 16. 16 , 21. And whereas some offences were capital amongst them , for which no Atonement was allowed to free the Sinner from death , yet that belonged unto the Political Rule of the people , and hindred not but that typically all sorts of Sins were to be expiated . ( 2 ) It is contrary unto the express design of the Apostle . For he had proved before by all sorts of Arguments , that the Sacrifices of the Law could not expiate any Sin , could not purge the Conscience from dead works ; that they made nothing perfect . And this he speaks not of this or that Sin , but of every Sin wherein the Conscience of a Sinner is concerned , Chap. 10. 2. Hence two things follow . First , That they did not , in and of themselves , really expiate any one Sin , small or great . It was impossible , saith the Apostle , that they should do so , Heb. 10. 4. only they sanctified to the purifying of the flesh ; which overthrows the foundation of this Exposition . Secondly , That they did typifie and represent the Expiation of all sorts of Sins whatever , and made application of it unto their Souls . For if it was so , that there was no Atonement for their Sins , that their Consciences were not purged from dead works , nor themselves consummate , but only had some outward purification of the flesh , it cannot be but they must all eternally perish . But that this was not their condition the Apostle proves from hence , because they were called of God unto an eternal Inheritance , as he had proved at large concerning Abraham , Chap. 6. Hence he infers the necessity of the mediation and death of Christ , as without the vertue whereof , all the called under the first Covenant must perish eternally , there being no other way to come to the Inheritance . 3. Whereas the Apostle mentions only the Sins under the first Covenant as unto the time passed before the Exhibition of Christ in the flesh , or the death of the Mediator of the New Testament , what is to be thought of them who lived during that season , who belonged not unto the Covenant , but were strangers from it , such as are described , Eph. 4. 12. I answer ; The Apostle takes no notice of them , and that because , taking them generally , Christ dyed not for them . Yea , that he did not so , is sufficiently proved from this place . Those who live and dye strangers from God's Covenant , have no interest in the Mediation of Christ. Wherein the Redemption of these Transgressions did consist , shall be declared in its proper place . And we may observe , 1. Such is the malignant Nature of Sin , of all Transgression of the Law , that unless it be removed , unless it be taken out of the way , no Person can enjoy the Promise of the Eternal Inheritance . 2. It was the Work of God alone to contrive , and it was the Effect of infinite Wisdom and Grace to provide a way for the removal of Sin , that it might not be an everlasting Obstacle against the Communication of an Eternal Inheritance unto them that are called . Fifthly , We have declared the design of God here represented unto us , who are the Persons towards whom it was to be accomplished , and what lay in the way as an hindrance of it . That which remains in the words , is the way that God took , and the means that he used , for the removal of that hindrance , and the effectual accomplishment of his design . This in general was first , the making of a New Testament . He had fully proved before , that this could not be done by that Covenant against which the Sins were committed , neither by the Priests , nor Sacrifices , nor any other Duties of it . Therefore had he promised the Abolition of it , because of its weakness and insufficiency unto this end , as also the introduction of a new to supply its defects , as we have seen at large in the Exposition of the foregoing Chapter . For it became the Wisdom , Goodness and Grace of God , upon the removal of the other for its insufficiency , to establish another that should be every way effectual unto his purpose , namely , the Communication of an Eternal Inheritance unto them that are called . But then the Enquiry will be , How this Covenant or Testament shall effect this end ; what is in it , what belongs unto it that should be so effectual , and by what means it might attain this end . All these are declared in the words . And Sixthly , In general all this arose from hence , that it had a Mediator ; and that the Lord Christ , the Son of God , was this Mediator . The dignity of his Person , and thereon both the Excellency and Efficacy of his Priestly Office , whereunto alone respect is had in his being called here a Mediator , he had abundantly before demonstrated . Although the word in general be of a larger signification , as we have declared on Chap. 8. 6. yet here it is restrained unto his Priestly Office , and his acting therein . For whereas he had treated of that alone in the foregoing Chapter , here declaring the Grounds and Reasons of the necessity of it , he says , for this cause is he the Mediator . And proceeding to shew in what sense he considers him as a Mediator , doth it by his being a Testator and dying , which belongs to his Priestly Office alone . And the sole end which in this place he assigns unto his Mediatory Office , is his death . That by means of death . Whereas therefore there were Sins committed under the first Covenant , and against it , and would have been so for ever , had it continued , which it was no way able so to take away as that the called might receive the Inheritance , the Lord Christ undertook to be the Mediator of that Covenant , which was provided as a Remedy against these Evils . For herein he undertook to answer for and expiate all those Sins . Whereas therefore Expiation of Sin , is to be made by an Act towards God with whom alone Atonement is to be made , so as that they may be pardoned , the Mediation of Christ here intended , is that whereby suffering death in our stead , in the behalf of all that are called , he made Atonement for Sin. But moreover God had a further design herein . He would not only free them that are called from that death which they deserved by their Sins against the first Covenant , but give them also a Right and Title unto an Eternal Inheritance , that is , of Grace and Glory . Wherefore the Procurement hereof also depends on the Mediation of Christ. For by his Obedience unto God in the discharge thereof , he purchased for them this Inheritance , and bequeathed it unto them as the Mediator of the New Testament . The Provision of this Mediator of the New Testament is the greatest Effect of the infinite Wisdom , Love and Grace of God. This is the Center of his Eternal Counsels . In the womb of this one Mercy , all others are contained . Herein will he be glorified unto Eternity . ( 1 ) The first Covenant of Works was broken and disannulled , because it had no Mediator . ( 2 ) The Covenant at Sinai had no such Mediator as could expiate Sin. Hence , ( 3 ) Both of them became means of Death and Condemnation . ( 4 ) God saw that in the making the New Covenant , it was necessary to put all things into the hand of a Mediator , that it also might not be frustrated . ( 5 ) This Mediator was not in the first place to preserve us in the state of the New Covenant , but to deliver us from the guilt of the breach of the former , and the Curse thereon . To make provision for this End , was the Effect of Infinite Wisdom . Seventhly , The especial way and means whereby this Effect was wrought by this Mediator , was by death . Morte obita , facta , interveniente , intercedente ; by means of death , say we . Death was the means , that whereby the Mediator procured the Effect mentioned . That which in the foregoing Verse is ascribed unto the Blood of Christ , which he offered as a Priest , is here ascribed unto his death , as a Mediator . For both these really are the same ; only in the one , the thing it self is expressed , it was death ; in the other , the manner of it , it was by blood ; in the one , what he did and suffered , with respect unto the Curse of the first Covenant , it was death ; in the other , the ground of his making Expiation for Sin by his death , or how it came so to do , namely , not meerly as it was death or penal , but as it was a voluntary Sacrifice or Oblation . It was therefore necessary unto the End mentioned , that the Mediator of the New Testament should dye ; not as the High Priests of old dyed , a natural death for themselves ; but as the Sacrifice dyed that was slain and offered for others . He was to dye that death which was threatned unto Transgressions against the first Covenant ; that is , death under the Curse of the Law. There must therefore be some great Cause and End why this Mediator being the onely begotten of the Father , should thus dye . This was , say the Socinians , that he might confirm the Doctrine that he taught . He dyed as a Martyr , not as a Sacrifice . But , ( 1 ) There was no need that he should dye unto that End. For his Doctrine was sufficiently confirmed by the Scriptures of the Old Testament , the Evidence of the Presence of God in him , and the Miracles which he wrought . ( 2 ) Notwithstanding their pretence , they do not assign the Confirmation of his Doctrine unto his Death , but unto his Resurrection from the dead . Neither indeed do they allow any gracious Effect unto his death , either towards God or men , but only make it something necessarily antecedent unto what he did of that kind . Nor do they allow that he acted any thing at all towards God on our behalf . Whereas the Scripture constantly assigns our Redemption , Sanctification and Salvation to the death and blood of Christ. These Persons ( 1 ) deny that of it self it hath any influence into them : wherefore ( 2 ) they say that Christ by his death confirmed the New Covenant ; but hereby they intend nothing but what they do also in the former , or the Confirmation of his Doctrine , with an addition of somewhat worse . For they would have him to confirm the Promises of God as by him declared , and no more , as though he were God's Surety to us , and not a Surety for us unto God. Neither do they assign this unto his Death , but unto his Resurrection from the dead . But suppose all this , and that the death of Christ were in some sense useful and profitable unto these Ends , which is all they plead ; yet what use and advantage was it of , with respect unto them , that he should dye an accursed death , under the Curse of the Law , and a sense of God's displeasure . Hereof the Socinians , and those that follow them , can yield no reason at all . It would become these men so highly pretending unto reason , to give an account upon their own Principles of the death of the onely begotten Son of God , in the highest course and most intense Acts of Obedience , that may be compliant with the wisdom , holiness , and goodness of God , considering the kind of death that he dyed . But what they cannot do , the Apostle doth in the next words . Eighthly , The death of the Mediator of the New Testament , was for the Redemption of Transgressions , and for this End it was necessary . Sin lay in the way of the enjoyment of the Inheritance which Grace had prepared . It did so in the Righteousness and Faithfulness of God. Unless it were removed , the Inheritance could not be received . The way whereby this was to be done , was by Redemption . The Redemption of Transgressions , is the deliverance of the Transgressors from all the Evils they were subject unto on their account , by the payment of a satisfactory price . The words used to express it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will admit of no other signification . Here it must answer the purging of Conscience by the blood of Christ. And he calls his life a Ransom , or Price of Redemption . And this utterly destroys the foundation of the Socinian Redemption and Expiation for Sin. For they make it only a freedom from Punishment , by an Act of Power . Take off the covering of the words which they use in a sense foreign to the Scripture , and their proper signification , and their sense is expresly contradictory unto the sense and words of the Apostle . He declares Christ to have been the High-Priest and Mediator of the New Testament , in the same Acts and Duties . They teach that he ceased to be a Mediator , when he began to be a Priest. He affirms that the Blood of Christ doth expiate Sins ; They , that he doth it by an Act of Power in Heaven , where there is no use of his Blood. He says that his death was necessary unto , and was the means or cause of the Redemption of Transgressions , that is , to be a price of Redemption or just Compensation for them ; They contend that no such thing is required thereunto . And whereas the Scriptures do plainly assign the Expiation of Sin , Redemption , Reconciliation and Peace with God , Sanctification and Salvation unto the Death and Blood-shedding of Christ ; They deny them all and every one to be in any sense Effects of it , only they say it was an antecedent sign of the Truth of his Doctrine in his Resurrection , and an antecedent condition of his Exaltation and Power ; which is to reject the whole Mystery of the Gospel . Besides the particular Observations which we have made on the several passages of this Verse , something may yet in general be observed from it . As , 1. A New Testament providing an Eternal Inheritance in Sovereign Grace , the Constitution of a Mediator , such a Mediator for that Testament in infinite Wisdom and Love , the Death of that Testator for the Redemption of Transgressions , to fulfil the Law , and satisfie the Iustice of God , with the communication of that Inheritance by Promise to be received by Faith in all them that are called , are the substance of the Mystery of the Gospel . And all these are with wonderful wisdom comprised by the Apostle in these words . 2. That the Efficacy of the Mediation and Death of Christ extended it self unto all the called under the Old Testament , is an evident Demonstration of his Divine Nature , his Pre-existence unto all these things , and the Eternal Covenant , between the Father and him about them . 3. The first Covenant did only forbid and Condemn Transgressions , Redemption from them is by the New Testament alone . 4. The Glory and Efficacy of the New Covenant , and the Assurance of the Communication of an Eternal Inheritance by vertue of it , depend hereon , that it was made a Testament by the death of the Mediator ; which is farther proved in the following Verses . VER . XVI , XVII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of him is declared , shewed , argued , or proved . Mors intercedat necesse est . Necesse est mortem intercedere . Ar. Necesse est mortem ferri ; which is not proper in the Latine Tongue : however there is an emphasis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more than is expressed by intercedo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of him that made it ; of the Testator . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that is dead , in mortuis ; among them that are dead . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vulg . confirmatum est ; and so the Syriac : ratum est , more proper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no use , profit or benefit in it . Ar. nunquam valet ; quandoquidem nunquam valet ; nondum valet ; it is not yet of force . For where a Testament is , there must also of necessity be brought in the death of the Testator . For a Testament is firm ( or ratified ) after men are dead ; otherwise it is of no force whil'st the Testator liveth . There is not much more to be considered in these verses , but only how the Observation contained in them , doth promote and confirm the Argument which the Apostle insists upon . Now this is to prove the necessity and use of the death of Christ , from the Nature , Ends and Use of the Covenant , whereof he was the Mediator . For it being a Testament , it was to be confirmed with the death of the Testator . This is proved in these Verses from the Notion of a Testament , and the only use of it amongst men . For the Apostle in this Epistle doth argue several times , from such usages amongst men , as proceeding from the Principles of Reason and Equity , were generally prevalent among them . So he doth in his discourse concerning the assurance given by the Oath of God , Chap. 6. And here he doth the same from what was commonly agreed upon ; and suitable unto the reason of things , about the nature and use of a Testament . The things here mentioned were known to all , approved by all , and were the principal means of the preservation of Peace and Property in Humane Societies . For although Testaments as unto their especial Regulation owe their original unto the Roman Civil Law ; yet as unto the substance of them , they were in use amongst all Mankind from the foundation of the world . For a Testament is the just determination of a Man's Will concerning what he will have done with his Goods after his decease . Or , it is the Will of him that is dead . Take this power from men , and you root up the whole foundation of all industry and diligence in the world . For what man will labour to increase his substance , if when he dyes , he may not dispose of it unto those which by Nature , Affinity , or other obligations , he hath most respect unto ? Wherefore the foundation of the Apostles arguing from this usage amongst men , is firm and stable . Of the like nature is his observation , that a Testament is of no force whil'st the Testator liveth ; the nature of the thing it self expounded by constant practice , will admit no doubt of it . For by what way soever a man disposeth of his Goods , so as that it shall take effect whil'st he is alive , as by Sale , or Gift , it is not a Testament , nor hath any thing of the nature of a Testament in it . For that is only the Will of a man concerning his Goods when he is dead . These things being unquestionable , we are only to consider , whence the Apostle takes his Argument , to prove the necessity of the death of Christ , as he was the Mediator of the New Testament . Now this is not meerly from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which yet is of consideration also , as hath been declared ; but , whereas he treats principally of the two Covenants , it is the Affinity that is between a Solemn Covenant and a Testament , that he hath respect unto . For he speaks not of the death of Christ meerly as it was death , which is all that is required unto a Testament properly so called , without any consideration of what nature it is ; but he speaks of it also as it was a Sacrifice by the effusion of his blood , which belongs unto a Covenant , and is no way required unto a Testament . Whereas therefore the word may signifie either a Covenant or a Testament precisely so called , the Apostle hath respect unto both the significations of it . And having in these Verses mentioned his death , as the death of a Testator , which is proper unto a Testament , in the 14th Verse and those that follow , he insists on his blood as a Sacrifice which is proper unto a Covenant . But these things must be more fully explained , whereby the difficulty which appears in the whole Context will be removed . Unto the confirmation or ratification of a Testament , that it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sure , stable , and of force , there must be death , the death of the Testator . But there is no need that this should be by blood , the blood of the Testator , or any other . Unto the consideration of a Covenant , blood was required , the blood of the Sacrifice , and death only consequentially , as that which would ensue thereon ; but there was no need that it should be the blood or death of him that made the Covenant . Wherefore the Apostle declaring the necessity of the death of Christ , both as to the nature of it , that it was really death , and as to the manner of it , that it was by the effusion of his blood , and that from the consideration of the two Covenants , the Old and the New Testament , and what was required unto them , he evinceth it by that which was essential unto them both , in a Covenant as such , and in a Testament precisely so called . That which is most eminent and essential unto a Testament , is , that it is confirmed and made irrevocable by the death of the Testator . And that which is the excellency of a Solemn Covenant , whereby it is made firm and stable , is , that it was confirmed with the blood of Sacrifices , as he proves in the instance of the Covenant made at Sinai , v. 18 , 19 , 20 , 21 , 22. Wherefore whatever is excellent in either of these , was to be found in the Mediator of the New Testament . Take it as a Testament , which , upon the Bequeathment made therein of the Goods of the Testator unto the Heirs of Promise , of Grace and Glory , it hath the nature of , and he dyed as the Testator , whereby the Grant of the Inheritance was made irrevocable unto them . Hereunto no more is required but his death , without the consideration of the nature of it in the way of a Sacrifice . Take it as a Covenant , as upon the consideration of the Promises contained in it , and the Prescription of Obedience , it hath the nature of a Covenant , though not of a Covenant strictly so called ; and so it was to be confirmed with the blood of the Sacrifice of himself , which is the Eminency of the Solemn Confirmation of this Covenant . And as his death had an Eminency above the death required unto a Testament , in that it was by blood , and in the Sacrifice of himself , which it is no way necessary that the death of a Testator should be , yet it fully answered the death of a Testator , in that he truly dyed ; so had it an Eminency above all the ways of the confirmation of the Old Covenant , or any other Solemn Covenant whatever ; in that whereas such a Covenant was to be confirmed with the blood of Sacrifices , yet was it not required that it should be the blood of him that made the Covenant , as here it was . The consideration hereof solves all the appearing difficulties in the nature and manner of the Apostles Argument . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto respect is here had , is , as we have shewed , of a large signification , and various use . And frequently it is taken for a free grant and disposition of things by promise , which hath the nature of a Testament . And in the Old Covenant , there was a free grant and donation of the Inheritance of the Land of Canaan unto the people , which belongs unto the nature of a Testament also . Moreover both of them , a Covenant and a Testament , do agree in the general nature of their confirmation , the one by blood , the other by death . Hereon the Apostle in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth diversly argue both unto the nature , necessity and use of the death of the Mediator of the New Testament . He was to dye in the confirmation of it as it was a Testament , he being the Testator of it ; and he was to offer himself as a Sacrifice in his blood , for the establishment of it , as it had the nature of a Covenant . Wherefore the Apostle doth not argue as some imagine , meerly from the signification of the word , whereby , as they say , that in the original is not exactly rendred . And those who have from hence troubled themselves and others about the Authority of this Epistle , have nothing to thank for it , but their own ignorance of the design of the Apostle , and the nature of his Argument . And it were well if we all were more sensible of our own ignorance , and more apt to acknowledge it , when we meet with difficulties in the Scripture , than for the most part we are . Alas ! how short are our Lines , when we come to fathom the depths of it ! How inextricable difficulties do appear sometimes in passages of it , which when God is pleased to teach us , are all pleasant and easie ! These things being premised , to clear the scope and nature of the Apostles Argument , we proceed unto a brief Exposition of the words . VER . XVI . For where a Testament is , there must also of necessity be the death of the Testator . THere are two things in the words . ( 1 ) A Supposition of a Testament . ( 2 ) What is required thereunto . In the first there is , ( 1 ) The Note of Inference . ( 2 ) The Supposition it self . The first is the Particle , For. This doth not infer a Reason to ensue of what he had before affirmed , which is the common use of that Illative , but only the Introduction of an Illustration of it , from what is the usage of Mankind in such cases , on supposition that this Covenant is also a Testament . For then there must be the death of the Testator , as it is in all Testaments amongst men . The Supposition it self is in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Verb Substantive is wanting , [ where a Testament is ] so it is by us supplied , it may be , not necessarily . For the Expression of , where a Testament is , may suppose that the death of the Testator is required unto the making of a Testament ; which , as the Apostle sheweth in the next Verse , it is not , but only unto its Execution . In the case of a Testament , namely , that it may be executed , is the meaning of the words , where ; that is , wherever . Amongst all sorts of men , living according unto the light of Nature , and the conduct of Reason , the making of Testaments is in use . For without it neither can private Industry be encouraged , nor publick Peace maintained . Wherefore , as was before observed , the Apostle argueth from the common usage of mankind , resolved into the Principles of Reason and Equity . 2. What is required unto the Validity of a Testament , and that is the death of the Testator . And the way of the Introduction of this death unto the validity of a Testament is , by being brought in ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it enter ; namely , after the ratifying of the Testament to make it of force , or to give it operation . The Testament is made by a living man ; but whil'st he lives , it is dead , or of no use . That it may operate and be effectual , death must be brought into the account . This death must be the death of the Testator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is he who disposeth of things ; who hath right so to do , and actually doth it . This in a Testament is the Testator . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have in the Greek the same respect unto one another , as Testamentum and Testator in the Latine . Wherefore if the New Covenant hath the nature of a Testament , it must have a Testator , and that Testator must dye , before it can be of force and efficacy , which is what was to be proved . This is further confirmed , VER . XVII . For a Testament is of force after men are dead : otherwise it is of no strength at all , whilest the Testator liveth . IT is not of the making and constitution of a Testament , but of the force and execution of it , that he speaks . And in these words he gives a Reason of the necessity of the death of the Testator thereunto . And this is because the validity and efficacy of the Testament depends solely thereon . And this reason he introduceth by the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For. A Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of force , say we ; that is , firm , stable , not to be disannull'd . For if it be but a mans Testament , yet if it be confirmed , no man disannulleth or addeth thereunto , Gal. 3. 15. It is ratified , made unalterable , so as that it must be executed according unto the mind of the Testator . And it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among them that are dead ; after men are dead ; that is those who make the Testament . For it is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whil'st the Testator liveth . For Testaments are the Wills of dead men . Living men have no Heirs . And this sense is declared in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quandoquidem , quoniam , seeing that ; otherwise , say we ; without this accession unto the making of a Testament . As yet it prevaileth not , it is not of force for the actual distribution of the Inheritance or the Goods of the Testator . Two things must yet farther be declared . ( 1 ) What are the Grounds or general Reasons of this Assertion . ( 2 ) Where lies the force of the Argument from it . 1. The force of a Testament depends on the death of the Testator ; or the death of the Testator is required to make it effectual for these two Reasons . ( 1 ) Because a Testament is no Act or Deed of a man , whereby he presently and in the making of it , conveys , gives or grants , any part of his possession unto another , or others ; so as that it should immediately thereon , cease to be his own , and become the propriety of those others ; all such Instruments of Contract , Bargain , Sale , or Deeds of Gift , are of another nature , they are not Testaments . A Testament is only the signification of the Will of a man , as unto what he will have done with his Goods after his death . Wherefore unto the force and execution of it his death is necessary . ( 2 ) A Testament , that is only so , is alterable at the pleasure of him that makes it whil'st he is alive . Wherefore it can be of no force whil'st he is so ; for that he may change it or disannul it when he pleaseth . The foundation therefore of the Apostles Argument from this usage amongst men , is firm and stable . 2. Whereas the Apostle argueth from the Proportion and Similitude that is between this New Testament or Covenant , and the Testaments of men , we may consider what are the things wherein that Similitude doth consist , and shew also wherein there is a dissimilitude whereunto his Reasonings are not to be extended . For so it is in all comparisons ; the Comparates are not alike in all things , especially where things spiritual and temporal are compared together . So was it also in all the Types of old . Every person or every thing that was a Type of Christ , were not so in all things , in all that they were . And therefore it requires both wisdom and diligence to distinguish in what they were so , and in what they were not , that no false Inferences or Conclusions be made from them . So is it in all Comparisons ; and therefore in the present instance , we must consider , wherein the things compared do agree , and wherein they differ . 1. They agree principally in the death of the Testator . This alone makes a Testament among men , effectual and irrevocable . So is it in this New Testament . It was confirmed and ratified by the death of the Testator , Jesus Christ , and otherwise could not have been of force . This is the fundamental agreement between them , which therefore alone the Apostle expresly insisteth on , although there are other things which necessarily accompany it , as essential unto every Testament ; as , 2. In every Testament amongst men , there are Goods disposed and bequeathed , unto Heirs or Legatees , which were the Property of the Testator . Where a man hath nothing to give or bequeath , he can make no Testament . For that is nothing but his Will concerning the disposal of his own Goods after his decease . So is it in this New Testament . All the Goods of Grace and Glory , were the Property , the Inheritance of Christ , firmly instated in him alone . For he was appointed Heir of all things . But in his death , as a Testator , he made a Bequeathment of them all unto the Elect , appointing them to be Heirs of God , Coheirs with himself . And this also is required unto the nature and essence of a Testament . 3. In a Testament there is always an absolute Grant made of the Goods bequeathed , without condition or limitation . So is it here also ; the Goods and Inheritance of the Kingdom of Heaven are bequeathed absolutely unto all the Elect , so as that no intervenience can defeat them of it . And what there is in the Gospel which is the Instrument of this Testament , that prescribes Conditions unto them , that exacts terms of Obedience from them , it belongs unto it , as it is a Covenant , and not as a Testament . Yet , 4. It is in the Will and Power of the Testator , in and by his Testament , to assign and determine both the time , season and way , whereby those to whom he hath bequeathed his Goods , shall be admitted unto the actual possession of them . So is it in this case also . The Lord Christ , the great Testator , hath determined the way whereby the Elect shall come to be actually possest of their Legacies , namely , by Faith that is in him , Acts 26. 18. So also he hath reserved the time and season of their Conversion in this world , and entrance into future glory in his own hand and power . And these things belong unto the Illustration of the Comparison insisted on , although it be only one thing that the Apostle argues from it , touching the necessity of the death of the Testator . But notwithstanding these instances of agreement , between the New Covenant and the Testaments of men , whereby it appears to have in it in sundry respects the nature of a Testament , yet in many things there is also a disagreement between them , evidencing that it is also a Covenant , and abideth so , notwithstanding what it hath of the nature of a Testament , from the death of the Testator . As , 1. A Testator amongst men ceaseth to have any right in , or use of the Goods bequeathed by him , when once his Testament is of force . And this is by reason of death , which destroys all title and use of them . But our Testator devests himself neither of Right nor Possession , nor of the use of any of his Goods . And this follows on a twofold difference , the one in the Persons , the other in the Goods , or things bequeathed . ( 1 ) In the Persons : For a Testator , amongst men , dyeth absolutely ; he liveth not again in this world , but lieth down and riseth not , until the Heavens be no more . Hereon all Right unto , and all use of the Goods of this life , ceaseth for ever . Our Testator dyed actually and really to confirm his Testament ; but ( 1 ) He dyed not in his whole Person ; ( 2 ) In that Nature wherein he dyed , he lived again , and is alive for evermore . Hence all his Goods are still in his own power . ( 2 ) In the things themselves . For the Goods bequeathed in the Testaments of men , are of that nature , as that the Propriety of them cannot be vested in many , so as that every one should have a right unto and the enjoyment of all , but in one onely . But the spiritual good things of the New Testament are such , as that in all the riches and fulness of them , they may be in the possession of the Testator ; and of those also unto whom they are bequeathed . Christ parts with no Grace from himself , he diminisheth not his own Riches , nor exhausts any thing from his own Fulness , by his communication of it unto others . Hence also , 2. In the Wills of men , if there be a Bequeathment of Goods made unto many , no one can enjoy the whole Inheritance , but every one is to have his own share and Portion only . But in and by the New Testament , every one is made Heir to the whole Inheritance . All have the same , and every one hath the whole . For God himself thence becomes their Portion , who is All unto All , and All unto every one . 3. In Humane Testaments , the Goods bequeathed are such only as either descended unto the Testators from their Progenitors , or were acquired during their lives by their own industry . By their death they obtained no new Right or Title unto any thing , only what they had before , is now disposed of according unto their Wills. But our Testator , according unto an antecedent Contract between God the Father and him , purchased the whole Inheritance by his own blood , obtaining for us eternal Redemption . 4. They differ principally in this , That a Testament amongst men , is no more but meerly so ; it is not moreover a Solemn Covenant that needs a confirmation suited thereunto . The bare signification of the Will of the Testator witnessed unto , is sufficient unto its constitution and confirmation . But in this Mystery the Testament is not meerly so , but a Covenant also . Hence it was not sufficient unto its force and establishment , that the Testator should dye only ; but it was also required that he should offer himself in Sacrifice by the shedding of his blood , unto its confirmation . These things I have observed , because as , we shall see , the Apostle in the progress of his discourse , doth not confine himself unto this Notion of a Testament , but treats of it principally as it had the Nature of a Covenant . And we may here observe , 1. It is a great and gracious Condescension in the Holy Spirit , to give Encouragement and Confirmation unto our Faith , by a Representation of the Truth and reality of spiritual things , in those which are temporal and agreeing with them in their general nature , whereby they are presented unto the common understandings of Men. This way of proceeding the Apostle calls a speaking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gal. 3. 15. After the manner of men . Of the same kind were all the Parables used by our Saviour ; For it is all one whether these Representations be taken from things real , or from those which according unto the same Rule of Reason and Right , are framed on purpose for that end . 2. There is an irrevocable Grant of the whole Inheritance of Grace and Glory , made unto the Elect in the New Covenant . Without this it could not in any sense have the Nature of a Testament , nor that Name given unto it . For a Testament is such a free Grant , and nothing else . And our best Plea for them , for an interest in them , for a participation of them , before God , is from the free Grant and Donation of them , in the Testament of Jesus Christ. 3. As the Grant of these things is free and absolute , so the Enjoyment of them is secured from all interveniences by the death of the Testator . VER . XVIII , XIX , XX , XXI , XXII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; unde ; hence , Therefore , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter hoc , quia , propter . For this Cause . And hence it is : Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was confirmed , dedicatum fuit ; was dedicated , consecrated , separated unto sacred use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. When the whole Command was enjoyned . Vul. Lat. lecto omni mandato legis : The command of the Law being read ; taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same . Arias exposito secundum legem . Most cum recitasset ; having repeated , recited , namely out of the Book . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Syriack reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of an Heifer ; as the Arabick omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , of Goats , it may be in compliance with the story in Moses , without cause , as we shall see . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in the Syriack . Whereupon neither the first ( Testament ) was dedicated without Blood. For when Moses had spoken every Precept to all the People according to the Law , he took the blood of Calves and of Goats with water and Scarlet wool , and Hyssop , and sprinkled both the Book and all the People ; Saying , This is the Blood of the Testament which God hath enjoyned unto you . Moreover he sprinkled with Blood , both the Tabernacle , and all the Vessels of the Ministry ; And almost all things are by the Law purged with blood ; and without shedding of blood is no Remission . What we have before observed is fully confirmed in this Discourse ; namely , that the Apostle intended not to argue absolutely and precisely from the Name and Nature of a Testament properly so called , and the use of it among men . For he makes use of these things no further , but as unto what such a Testament hath in common with a Solemn Covenant ; which is , that they are both confirmed and ratified by death . Wherefore it was necessary that the new Testament , as it was a Testament , should be confirmed by death ; and as it had the Nature of a Covenant , it was to be so by such a Death as was accompanyed by blood-shedding . The former was proved before from the general Nature and Notion of a Testament ; the latter is here proved at large from the way and manner , whereby the first Covenant was confirmed or dedicated . But the Apostle in this Discourse , doth not intend merely to prove that the first Covenant was dedicated with Blood , which might have been dispatched in a very few words : But he declares moreover in general what was the use of blood in Sacrifices on all occasions under the Law ; whereby he demonstrates the Use and Efficacy of the blood of Christ , as unto all the Ends of the new Covenant . And the Ends of the use of Blood under the old Testament he declares to have been two ; namely Purification and Pardon , both which are comprised in that one of the Expiation of Sin. And these things are all of them applyed unto the blood and Sacrifice of Christ in the following verses . In the Exposition of this Context we must do three things , ( 1 ) Consider the Difficulties that are in it . ( 2 ) Declare the Scope , Design , and force of the Argument contained in it . ( 3 ) Explain the particular passages of the whole . 1. Sundry Difficulties there are in this Context which arise from hence , that the account which the Apostle gives of the Dedication of the first Covenant , and of the Tabernacle , seems to differ in sundry things from that given by Moses , when all things were actually done by him , as it is recorded , Exod. 24. And they are these that follow . 1. That the blood which Moses took , was the blood of Calves and Goats whereas there is no mention of any Goats or their blood , in the story of Moses . 2. That he took Water , Scarlet-wool , and Hyssop , to sprinkle it withal ; whereas none of them are reported in that story . 3. That he sprinkled the Book in Particular ; which Moses doth not affirm . 4. That he sprinkled all the People ; that is , the People indefinitely , for all the individuals of them could not be sprinkled . 5. There are some Differences in the words , which Moses spake in the Dedication of the Covenant , as laid down ver . 20. 6. That he sprinkled the Tabernacle with blood , and all the Vessels of it ; when at the Time of the Making , and Solemn Confirmation of the Covenant , the Tabernacle was not Erected , nor the Vessels of its Ministry yet made . For the Removal of these Difficulties some things must be premised in general ; and then they shall all of them be considered distinctly . 1. This is taken as fixed , that the Apostle wrote this Epistle by Divine Inspiration . Having evidence here of abundantly satisfactory , it is the vainest thing imaginable , and that which discovers a frame of Mind disposed to Cavil at things Divine , if from the Difficulties of any one Passage , we should reflect on the Authority of the whole , as some have done on this occasion . But I shall say with some confidence , he never understood any one Chapter of the Epistle , nay , nor any one verse of it aright , who did or doth question its Divine Original . There is nothing Humane in it , that savours , I mean , of humane Infirmity , but the whole and every part of it , are animated by the Wisdom and Authority of its Author . And those who have pretended to be otherwise minded on such slight occasions as that before us , have but proclaimed their own want of Experience in things Divine . But ; 2. There is nothing in all that is here affirmed by the Apostle , which hath the least appearance of Contradiction unto any thing that is recorded by Moses in the story of these things . Yea , as I shall shew , without the Consideration and Addition of the things here mentioned by the Apostle , we cannot aright apprehend nor understand the account that is given by him . This will be made evident in the Consideration of the particulars , wherein the difference between them is supposed to consist . 3. The Apostle doth not take his Account of the things here put together by him from any one place in Moses , but gathers up what is declared in the Law , in several Places unto various Ends. For as hath been declared , he doth not design only to prove the dedication of the Covenant by Blood , but to shew also the whole use of blood under the Law , as unto Purification and Remission of Sin. And this he doth to declare the Vertue and Efficacy of the blood of Christ under the new Testament , whereunto he makes an Application of all these things in the verses ensuing . Wherefore he gathers into one head , sundry things wherein the sprinkling of blood was of use under the Law , as they are occasionally expressed in sundry Places . And this one observation removes all the difficulties of the Context ; which all arise from this one supposition , that the Apostle gives here an account only of what was done at the Dedication of the first Covenant . So in particular by the Addition of those Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 21. which we well render , moreover , he plainly intimates that what he affirms of the Tabernacle and the vessels of its Ministry , was that which was done afterwards , at another time , and not when the Covenant was first confirmed . On these Grounds we shall see that the Account given of these things by the Apostle is a necessary Exposition of the Record made of them by Moses , and no more . 1. He affirms , that Moses took the blood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Calves and Goats . And there is a double difficulty herein ; For , ( 1 ) The blood that Moses so used was the blood of Oxen , Exod. 24. 5 , 6. which seems not to be well rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Calves . But this hath no weight in it . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word there used , signifies all Cattle of the Herd , great and small ; every thing that is generis bovini : And there is no necessity from the words , that we should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there by Oxen , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by Calves ; we might have rendered both words by Bullocks . But ( 2 ) There is no mention at all of Goats in the story of Moses , and as we observed it is here omitted by the Syriack Translator , but without cause . Ans. 1. There were two sorts of offerings that were made on this occasion ; ( 1 ) Burnt-offerings ; ( 2 ) Peace-offerings , Exod. 24. 5. They offered burnt-offerings and Sacrificed Peace-offerings . The distinct expression of them , proves the offerings to have been destinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They offered burnt offerings , and they sacrificed , or slew Peace-offerings ; and as for the Peace-offerings , it is said that they were of Bullocks or Oxen ; but it is not said of what sort the burnt-offerings were . Yea , and it may be that although Bullocks only are mentioned , yet that Goats also were Sacrificed in this Peace-offering . For it is so far from being true , what Ribera observes on the Place , that a Goat was never offered for a Peace-offering , that the contrary unto it , is directly expressed in the Institution of the Peace-offering , Deut. 3. 12. Wherefore the Blood of Goats might be used in the Peace-offering , though it be not mentioned by Moses . But , 2. The Apostle observes that one End of the Sacrifice at the Dedication of the first Covenant was purging and making Attonement , ver . 22 , 23. For in all Solemn Sacrifices blood was sprinkled on the Holy Things , to purify them , and make Attonement for them , Deut. 16. 14 , 19 , 20. Now this was not to be done , but by the blood of an expiatory Sacrifice , it was not to be done by the blood of Peace-offerings . Wherefore the Burnt-offerings mentioned by Moses were expiatory Sacrifices , to purge and make Attonement . And this Sacrifice was principally of Goats , Deut. 16. 7. wherefore the Text of Moses cannot be well understood without this Exposition of the Apostle . And we may add hereunto also , that although the blood of the Peace-offering was sprinkled on the Altar , Deut. 3. 13. yet was it not Sprinkled on the People , as this blood was ; wherefore there was the use of the blood of Goats also as a Sin-offering in this great Sacrifice . 3. In the Dedication of the Priests , these two sorts of offerings were conjoyned ; namely , Peace-offerings and Sin-offerings , or burnt offerings for Sin , as here they were . And therein expresly the blood of Goats was used , namely , in the Sin-offerings , as the blood of Bullocks was in the Peace-offering , Lev. 9. 3 , 4. Neither is there mention any where of burnt-offerings or Sin-offerings and Peace-offerings to be offered together , but that one of them was of Goats ; and therefore was so infallibly at this Time ; as the Apostle declares . 2. It is affirmed in the Text , that he took the Blood with Water , Scarlet-wool , and Hyssop and Sprinkled it ; But there is mention of none of these things in the story of Moses , but only that he sprinkled the blood . But the Answer hereunto is plain and easie . Blood under the Law was sprinkled either in less or greater quantities . Hereon there were two ways of sprinkling ; the one was with the finger , when a small quantity of blood , it may be , some few drops of it were to be sprinkled , it was done with the finger ; Levit. 8. 15. Chap. 16. 13. The Quantity being small , though the blood were immixed , and almost congealed , it might be so sprinkled . But there was a Sprinkling whereunto a greater proportion of blood was required ; as namely , when an house was to be sprinkled and thereby purifyed ; This was done by mixing running water with the blood , and then sprinkling it with Scarlet-wool and Hyssop . Levit. 14. 50 , 51 , 52. For these things were needful thereunto . The water prevented the blood , from being so congealed , as that it would not be sprinkled in any quantity . The Scarlet-wool took up a quantity of it , out of the Vessel wherein it was ; and the Bunch of Hyssop was the Sprinkler . Whereupon when Moses Sprinkled the Altar , Book and People , he did it by one of these two ways ; for other there was none . The First way he could not do it , namely , with his finger , because it was to be done in a great quantity . For Moses took that half of it that was to be sprinkled on the People and put it into basons , Exod. 24. 6 , 8. It was therefore infallibly done this Latter way according as our Apostle declares . 3. It is added by the Apostle that he sprinkled the Book which is not expressed in the Story . But the Design of the Apostle is to express at large the whole Solemnity of the confirmation of the first Covenant , especially not to omit any thing that blood was applyed unto ; because in the application he referrs the Purification and Dedication of all things belonging unto the new Covenant , unto the blood of Christ. And this was the order of the things which concerned the Book . Moses coming down from the Mount , told the People by word of Mouth , all things which God had spoken unto him , or the Sum and Substance of the Covenant which he would make with them , ver . 5. And Moses came and told the People all the words of the Lord ; that is , the words spoken on Mount Sinai , the ten Commandments , and all the Judgments of the Lord , that is , all the Laws contained in Chap. 21 , 22 , 23. with this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these are the judgments , Chap. 21. 1. Upon the Oral Rehearsal of these words and Judgments the People gave their consent unto the Terms of the Covenant . The People answered with one voice , all the words which the Lord hath said , we will do , ver . 3. Hereon Moses made a Record , or wrote all the words of the Lord in a Book ; ver . 4. This being done , the Altar and Pillars were prepared , ver . 4. And it is evident that the Book which he had written was laid on the Altar , though it be not expressed . When this was done , he sprinkled the Blood on the Altar , ver . 6. After which , when the Book had been sprinkled with Blood as it lay on the Altar , it is said , he took the Book , that is , off from the Altar , and read in the audience of the People , ver . 7. The Book being now sprinkled with blood , as the Instrument and Record of the Covenant between God and the People , the very same words which were before spoken unto the People are now recited or read out of the Book . And this could be done for no other Reason , but that the Book it self being now sprinkled with the blood of the Covenant , it was dedicated to be the Sacred Record thereof . 4. In the Text of Moses it is said that he sprinkled the People ; in Explanation whereof the Apostle affirms that he sprinkled all the People . And it was necessary that so it should be , and that none of them should be excluded from this Sprinkling . For they were all taken into Covenant with God ; Men , Women and Children . But it must be granted , that for the blood to be actually Sprinkled on all individuals in such a Numberless Multitude , is next unto what is naturally impossible ; wherefore it was done in their Representatives ; and what is done towards Representatives as such , is done equally towards all whom they do Represent . And the whole People , had two Representatives that day . ( 1 ) The twelve Pillars of Stone that were set up to represent their twelve Tribes , and , it may be , to signifie their hard and stony heart under that Covenant , ver . 4. Whereas those Pillars were placed close by the Altar , some suppose that they were Sprinkled as representing the twelve tribes . ( 2 ) There was the Heads of their Tribes , the Chief of the house of their Fathers , and the Elders , who drew nigh unto Moses and were Sprinkled with blood , in the Name and Place of all the People , who were that day taken into Covenant . 5. The words which Moses spake unto the People upon the Sprinkling of the Blood , are not absolutely the same in the story , and in the Repetition of it by the Apostle . But this is usual with him in all his Quotations out of the old Testament in this Epistle . He expresseth the true sense of them , but doth not curiously and precisely render the sense of every word and syllable in them . 6. The last Difficulty in this context , and that which hath an appearance of the greatest , is in what the Apostle affirmes concerning the Tabernacle and all the Vessels of it ; namely , that Moses sprinkled them all with Blood. And the Time which he seems to speak of , is that of the Dedication of the first Covenant . Hence a twofold Difficulty doth arise ; First , as unto the Time ; and Secondly , as unto the Thing it self . For at the Time of the Dedication of the first Covenant , the Tabernacle was not yet made or erected , and so could not then be sprinkled with Blood. And afterwards when the Tabernacle was erected , and all the Vessels brought into it , there is no mention that either it or any of them were sprinkled with Blood , but only anointed with the Holy Oyl , Exod. 40. 9 , 10 , 11. Wherefore , as unto the first , I say , the Apostle doth plainly distinguish what he affirms of the Tabernacle , from the Time of the Dedication of the first Covenant . The manner of his Introduction of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and moreover the Tabernacle , doth plainly intimate a Progress unto another Time and occasion . Wherefore the words of ver 21. concerning the sprinkling of the Tabernacle and its Vessels , do relate unto what follows , ver . 22. and almost all things are by the Law purged with Blood ; and not unto those that precede about the Dedication of the first Covenant . For the Argument he hath in hand is not confined unto the use of Blood only in that Dedication , but respects the whole use of the Blood of Sacrifices under the Law ; which in these words he proceeds unto , and closeth in the next verse . And this wholly removes the first Difficulty . And as unto the second , Expositors generally answer , that Aspersion or Sprinkling with Blood , did commonly precede Unction with the Holy Oyl . And as unto the Garments of the Priests , which were the Vessels or Utensils of the Tabernacle , it was appointed that they should be sprinkled with Blood ; Exod. 29. 21. and so it may be supposed that the Residue of them were also . But to me this is not satisfactory . And be it spoken without offence , Expositors have generally mistaken the nature of the Argument of the Apostle in these words . For he argues not from the first Dedication of the Tabernacle and its Vessels , which , for ought appears , was by Unction only ; But making , as wee observed before , a Progress unto the farther use of the Blood of Sacrifices in purging according to the Law , he giveth an Instance in what was done with respect unto the Tabernacle and all its Vessels , and that constantly and Solemnly every year ; and this he doth to prove his general Assertion in the next verse , that under the Law almost all things were purged with Blood. And Moses is here said to do what he appointed should be done . By his Institution , that is , the Institution of the Law , the Tabernacle and all the Vessels of it were sprinkled with Blood. And this was done Solemnly once every year ; an account whereof is given , Levit. 16. 14 , 15 , 16 , 18 , 19 , 20. On the Solemn Day of Attonement , the High Priest was to sprinkle the Mercy-seat , the Altar , and the whole Tabernacle with Blood , to make an Attonement for them , because of the Uncleannesses of the Children of Israel , the Tabernacle remaining among them in the midst of their Uncleannesses ; ver . 16. This he takes notice of , not to prove the Dedication of the first Covenant with what belonged thereunto with Blood , but the use of Blood in general to make Attonement , and the impossibility of Expiation and Pardon without it . This is the Design and Sense of the Apostle and no other . Wherefore we may conclude , that the Account here given , concerning the Dedication of the first Covenant , and the use of Blood for Purification under the Law , is so far from containing any thing opposite unto or discrepant from the Records of Moses concerning the same things ; that it gives us a full and clear Exposition of them . The second thing to be considered , is the nature of the Argument in this context ; and there are three things in it , neither of which must be omitted in the Exposition of the words . He designeth , 1. to prove yet farther the necessuy of the Death of Christ , as he was the Mediator of the New Testament , both as it had the nature of a Testament , and that also of a Solemn Covenant . 2. To declare the necessity of the Kind of his Death , in the way of a Sacrifice by the effusion of Blood ; because the Testament as it had the nature of a Solemn Covenant was confirmed and ratifyed thereby . 3. To manifest the Necessity of shedding of Blood in the confirmation of the Covenant , because of the expiation , purging , and pardon of Sin thereby . How these things are proved , we shall see in the Exposition of the words . There are in the words themselves , 1. A Proposition of the Principal Truth asserted ; ver . 18. 2. The Confirmation of that Proposition ; which is twofold , ( 1 ) From what Moses did , ver . 19. ( 2 ) From what he said , ver . 20. 3. A farther Illustration of the same Truth , by other Instances , ver . 21. 4. A general Inference or Conclusion from the whole , comprizing the Substance of what he intended to demonstrate . In the Proposition there are five things considerable . ( 1 ) A note of Introduction ; Whereupon . ( 2 ) The Quality of the Proposition , it is negative ; neither was . ( 3 ) The Subject spoken of ; The first . ( 4 ) What is affirmed of it ; it was dedicated . ( 5 ) The way and manner thereof ; it was not without Blood. 1. The Note of Introduction is in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Apostle frequently makes use of in this Epistle , as a note of Inference in those Discourses which are Argumentative . We render it by Therefore , and Wherefore ; here , Whereupon . For it intimates a confirmation of a general Rule by especially Instances . He had before laid it down as a general Maxime , that a Testament was to be confirmed by Death . For thereupon the first Testament was confirmed with the Blood of Sacrifices shed in their Death . Wherefore let not any think strange that the New Testament was confirmed by the Death of the Testator ; for this is so necessary , that even in the confirmation of the first there was that which was analogous unto it . And moreover , it was Death in such a way , as was required unto the confirmation of a Solemn Covenant . II. The Proposition hath a double Negative in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither was it without Blood ; that is , it was with Blood , and could not otherwise be . III. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Testament , or Covenant . And herein the Apostle declares what he precisely intended by the first or old Covenant , whereof he discoursed at large , chap. 8. It was the Covenant made with the People at Horeb. For that and no other was dedicated in the way here described . And to take a brief Prospect into this Covenant , the things ensuing may be observed . 1. The matter of it , or the Terms of it materially considered , before it had the formal nature of a Covenant . And these were all the things that were written in the Book , before it was laid on the Altar . Namely , it was that Epitome of the whole Law which is contained in Chap. 20 , 21 , 22 , 23 , of Exodus . And other Commands and Institutions that were given afterwards , belonged unto this Covenant reductively . The substance of it was contained in the Book then written . 2. The Manner of the Revelation of these Terms of the Covenant . Being proposed on the Part of God , and the Terms of it being entirely of his choosing and Proposal , he was to reveal , declare , and make them known . And this he did two wayes . ( 1 ) As unto the Foundation , and Substance of the whole in the Decalogue . He spake it himself on the Mount , in the way and manner declared ; Exod. 19. 20. ( 2 ) As unto the following Judgments , Statutes , and Rites , directive of their walking before God , according to the former fundamental Rule of the Covenant . These he declared by Revelation unto Moses ; and they are contained in the 21 , 22 , and 23 Chapters . 3. The manner of its Proposal ; and this also was twofold . ( 1 ) Preparatory . For before the Solemn Covenanting between God and the People , Moses declared all the Matter of it unto the People , that they might consider well of it , and whether they would consent to enter into Covenant with God on those Terms , whereon they gave their Approbation of them . ( 2 ) Solemn , in their actual and absolute Acceptance of it , whereby they became obliged throughout their Generations . This was on the reading of it out of the Book , after it was sprinkled with the Blood of the Covenant on the Altar , ver . 7. 4. The Author of this Covenant was God himself . The Covenant which the Lord hath made with you ; ver . 8. And immediately after , he is thereon called the God of Israel ; ver . 20. which is the first time he was called so ; and it was by vertue of this Covenant . And the Pledge or Token of his Presence , as Covenanting , was the Altar , the Altar of Jehovah ; as there was a Representative Pledge of the Presence of the People in the twelve Pillars or Statues . 5. Those with whom this Covenant was made were the People ; that is , all the People , as the Apostle speaks , none exempted or excluded . It was made with the Men , Women , and Children ; Deut. 31. 22. even all on whom was the Blood of the Covenant , as it was on the Women ; or the Token of the Covenant , as it was on the Male Children in Circumcision ; or both , as in all the men of Israel . 6. The Manner on the Part of the People of entring into Covenant with God , was in two Acts before mentioned . ( 1 ) In a previous Approbation of the matter of it ; ( 2 ) In a Solemn engagement into it ; And this was the Foundation of the Church of Israel . This is that Covenant whereof there is afterwards in the Scripture such frequent mention between God and that People , the Sole foundation of all especial Relation between him and them . For they took the Observation of its Terms on themselves for their Posterity in all Generations until the end should be . On their Obedience hereunto , or Neglect hereof , depended their Life and Death in the Land of Canaan . No farther did the Precepts and Promises of it , in it self extend . But whereas it did not disanull the Promise that was made unto Abraham , and confirmed with the Oath of God , four hundred years before , and had annexed unto it many Institutions and Ordinances , prefigurative and significant of Heavenly things ; the People under it , had a Right unto , and Directions for the attaining of an Eternal Inheritance . And something we may hence observe . 1. The Foundation of a Church-state among any People , wherein God is to be honoured in Ordinances of instituted Worship , is laid in a Solemn Covenant between him and them . So it was with this Church of Israel . Before this they served God in their Families , by vertue of the Promise made unto Abraham ; but now the whole People were gathered into a Church-State , to worship him according to the Terms , Institutions and Ordinances of the Covenant . Nor doth God oblige any unto instituted Worship , but by vertue of a Covenant . Unto natural Worship and Obedience we are all obliged by vertue of the Law of Creation and what belongs thereunto . And God may by a meer Act of Soveraignty prescribe unto us the Observation of what Rites and Ordinances in Divine Service he pleaseth . But he will have all our Obedience to be Voluntary , and all our Service to be Reasonable . Wherefore , although the Prescription of such Rites be an Act of Soveraign Pleasure , yet God will not oblige us unto the Observance of them , but by vertue of a Covenant between him and us , wherein we voluntarily consent unto and accept of the Terms of it , whereby those Ordinances of worship are prescribed unto us . And it will hence follow , ( 1. ) That Men mistake themselves , when they suppose that they are interested in a Church-state by Tradition , Custom , or as it were by Chance , they know not how . There is nothing but Covenanting with God that will enstate us in this Priviledge . And therein we do take upon our selves the observance of all the Terms of the New Covenant . And they are of two sorts ; ( 1 ) Internal and Moral , in Faith , Repentance and Obedience . ( 2 ) Such as concern the external worship of the Gospel , in the Ordinances and Institutions of it . Without such a Covenant formally or virtually made , there can be no Church-state . I speak not at all of any such Covenants as men may make or have made among themselves , and with God , upon a mixture of things Sacred , Civil and Political , with such sanctions as they find out , and agree upon among themselves . For whatever may be the Nature , Use or End of such Covenants , they no way belong unto that concerning which we treat . For no Terms are to be brought hereinto , but such as belong directly unto the Obedience and Ordinances of the New Testament . Nor was there any thing to be added unto or taken from the express Terms of the Old Covenant , whereby the Church-state of Israel was constituted . And this was the entire Rule of Gods dealing with them . The only Question concerning them was , whether they had kept the Terms of the Covenant or no. And when things fell into disorder among them , as they did frequently , as the sum of Gods charge against them was that they had broken his Covenant ; so the Reformation of things attempted by their Godly Kings before , and others after the Captivity , was by reducing the People to renew this Covenant without any Addition , Alteration or Mixture of things of another nature . ( 2. ) That so much disorder in the Worship of God under the Gospel , hath entered into many Churches , and that there is so much negligence in all sorts of Persons , about the Observance of Evangelical Institutions , so little conscientious care about them , or Reverence in the use of them , or benefit received by them ; it is all much from hence , that men understand not aright the Foundation of that Obedience unto God , which is required in them and by them . This indeed is no other but that solemn Covenant between God and the whole Church , wherein the Church takes upon it self their due observance . This renders our Obedience in them and by them , no less necessary than any Duties of Moral Obedience whatever . But this being not considered as it ought , Men have used their supposed Liberty , or rather fallen into great Licentiousness in the use of them , and few have that conscientious regard unto them , which it is their Duty to have . 2. Approbation of the Terms of the Covenant , Consent unto them , and solemn Acceptance of them , are required on our part unto the establishment of any Covenant between God and us , and our Participation of the Benefits of it . Thus Solemnly did the People here enter into Covenant with God , whereby a peculiar Relation was established between him and them . The meer Proposal of the Covenant and the Terms of it unto us , which is done in the Preaching of the Gospel , will not make us Partakers of any of the Grace or Benefits of it . Yet this is that which most content themselves withal . It may be they proceed to the performance of some of the Duties which are required therein ; but this answers not the Design and way of God in dealing with men . When he hath proposed the Terms of his Covenant unto them , he doth neither compel them to accept of them , nor will be satisfied with such an Obedience . He requires that upon a due consideration of them , we do approve of them , as those which answer his infinite Wisdom and Goodness , and such as are of Eternal advantage unto us ; that they are all Equal , Holy , Righteous and Good. Hereon he requires that we voluntarily choose and consent unto them , ingaging our selves Solemnly unto the Performance of them all and every one . This is required of us , if we intend any interest in the Grace or Glory prepared in the New Covenant . 3. It was the way of God from the Beginning , to take Children of Covenanters into the same Covenant with their Parents ; So he dealt with this People in the establishment of the first Covenant , and he hath made no Alteration herein in the establishment of the Second . But we must proceed with the Exposition of the words . IV. Of this Covenant it is affirmed , that it was consecrated with Blood ; or was not dedicated without Blood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is solemnly to separate any thing unto a sacred use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same in Hebrew . And it is not the Sanction of the Covenant absolutely , that the Apostle intends in this expression , but the use of it . The Covenant had its Sanction , and was confirmed on the Part of God , in offering of the Sacrifices . In the killing of the Beasts , and offering of their Blood , did the Ratification of the Covenant consist . This is included and supposed in what is signified by the Dedication of it . But this is not an effect of the shedding and offering of Blood , but only of the sprinkling of it on the Book and the People . Thereby had it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its consecration or dedication unto Sacred use , as the Instrument of the peculiar Church-Relation between God and that People , whereof the Book was the Record . So was every thing consecrated unto its proper use under the Law , as the Apostle declares . This therefore is the meaning of the words ; That first Covenant which God made with the People at Mount Sinai , wherein he became their God , the God of Israel , and they became his People , was dedicated unto sacred use by Blood , in that it was sprinkled on the Book and the People , after part of the same Blood had been offered in Sacrifice at the Altar . Hence it follows that this which belongs so essentially unto the solemn confirmation of a Covenant between God and the Church , was necessary also unto the Dedication and Confirmation of the New Covenant , which is that that is to be proved . It is by the Authority of God alone that any thing can be effectually and unchangeably dedicated unto sacred use , so as to have force and efficacy given unto it thereby . But this Dedication may be made by vertue of a general Rule , as well as by an especial Command . V. The Assertion of the Apostle concerning the Dedication of the first Covenant with Blood , is confirmed by an account of the matter of Fact , or what Moses did therein . ver . 19. VER . XIX . For when Moses had spoken every Precept unto all the People according unto the Law ; he took the Blood of Calves and of Goats , with Water and Scarlet Wool and Hyssop , and sprinkled both the Book and all the People . There are two things considerable in the words . 1. The Person made use of in the Dedication of the Covenant , which was Moses . 2. What he did therein ; which is referred unto two Heads . ( 1 ) His speaking or reading the Terms of the Covenant , every Precept out of the Book . ( 2 ) His sprinkling of the Book and People with Blood. 1. Moses was the Internuntius between God and the People in this great Transaction . On Gods part he was immediately called unto this Employment . Exod. 3. And on the part of the People he was chosen and desired by them to transact all things between God and them , in the making and confirmation of this Covenant , because they were not able to bear the effects of Gods immediate Presence , Exod. 19. 19. Deut. 5. 22 , 23 , 24 , 25 , 26 , 27. And this choice of a Spokesman on their part , God did approve of , ver . 27. Hence he became in a general sense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mediator between God and Men in the giving of the Law : Gal. 3. 19. Whatever therefore was done by Moses in this whole Affair of the Dedication of the Covenant on the Part of God , or of the People , was firm and unalterable , he being a publick Person authorized unto this work . And 1. There can be no Covenant between God and Men , but in the hand or by vertue of a Mediator . The first Covenant in the state of Innocency , was immediately between God and Man. But since the entrance of sin , it can be so no more . For ( 1 ) Man hath neither Meetness nor confidence to treat immediately with God. Nor ( 2 ) Any Credit or Reputation with him , so to be admitted as an Undertaker in his own Person . Nor ( 3 ) Any Ability to perform the conditions of any Covenant with God. 2. A Mediator may be either only an Internuntius , a Messenger , a Days-man ; or also a Surety and an Undertaker . Of the first sort was the Mediator of the old Covenant ; of the latter of the New. 3. None can interpose between God and a People in any sacred Office , unless he be called of God and approved of the People , as was Moses . 2dly . That which Moses did in this Affair , was first in way of Preparation ; And there are three things in the Account of it . ( 1 ) What he did precisely . ( 2 ) With respect unto whom . ( 3 ) According to what Rule or Order he did it . 1. He spake every Precept , Vul. Lat. lecto omni Mandato ; having read every command ; which is the sense intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much in this place as recited . So it is rendred by most Translators , cum recitasset , that is , when he had read in the Book . For his first speaking unto the People , ver . 3. is not here intended , but his reading in the Audience of the People , ver . 7. He spake what he read , that is , audibly ; so it is in the story : he read it in the Audience of the People , so as that they might hear and understand . It is added by the Apostle that he thus read , spake , recited every Precept or Command . He took the Book of the Covenant and read in the Audience of the People , saith the Text ; that is , the whole Book , and all that was contained in it , or every Precept . And the whole is reduced by the Apostle unto Precepts . It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 2. 15. a Law , a Systeme of Precepts . And it is so called to intimate the nature of that Covenant . It consisted principally in Precepts or Commandments of Obedience , promising no Assistance for the performance of them . The new Covenant is of another nature ; It is a Covenant of Promises . And although it hath Precepts also requiring Obedience , yet is it wholly founded in the Promise , whereby strength and Assistance for the performance of that Obedience are given unto us . And the Apostle doth well observe that Moses read every precept unto the People : For all the Good things they were to receive by vertue of that Covenant , depended on the Observation of every Precept . For a Curse was denounced against every one that continued not in all things written in the Law to do them . Deut. 27. 26. And we may observe ; 1. A Covenant that consisted in meer Precepts without an Exhibition of Spiritual strength to enable unto Obedience , could never save sinners . The insufficiency of this Covenant unto that end , is that which the Apostle designs to prove in all this Discourse . But thereon a double enquiry may be made . ( 1 ) Why God gave this Covenant which was so insufficient unto this great End ? This Question is proposed and answered by the Apostle , Gal. 3. 19. ( 2 ) How then did any of the People yield Obedience unto God , if the Covenant exhibited no Aid nor Assistance unto it ? The Apostle answereth in the same place ; that they received it by Faith in the Promise , which was given before , and not disanulled by this Covenant . 2. In all our Dealings with God , respect must be had unto every one of his Precepts . And the Reason hereof is given by the Apostle James , namely , that the Authority of God is the same in every one of them , and so may be despised in the neglect of the least as well as of the greatest . Jam. 2. 10 , 11. 2dly . To whom did Moses thus read every Precept ; It was , saith the Apostle , to All the People . In the story it is said indefinitely , in the Audience of the People ; as afterwards , he sprinkled the People . The Apostle adds the note of Universality in both places ; to All the People . For whereas these things were transacted with the Representatives of the People , ( for it was naturally impossible that the one half of the individuals of them should hear Moses reading ) they were all equally concerned in what was said and done . Yet I do believe that after Moses first told the People , that is , the Elders of them , all the words of the Law , ver . 3. there was means used by the Elders and Officers , to communicate the things , yea to repeat the words unto all the People , that they might be enabled to give their rational consent unto them . And we may observe ; 1. The first eminent use of the writing of the Book of the Law , that is , of any part of the Scripture , ( for this Book was the first that was written , ) was that it might be read unto the People . He gave not this Book to be shut up by the Priests ; to be concealed from the People , as containing Mysteries unlawful to be divulged , or impossible to be understood . Such conceits befell not the Minds of men , until the Power and Ends of Religion being lost , some got an opportunity to order the concerns of it unto their own worldly Interest and Advantage . 2. This Book was both written and read in the Language which the People understood and commonly spake . And a Rule was herein prescribed unto the Church in all Ages ; if so be the Example of the Wisdom and Care of God towards his Church may be a Rule unto us . 3. God never required the Observance of any Rites or Duties of Worship , without a previous warranty from his Word . The People took not on them , they were not obliged unto Obedience with respect unto any positive Institutions , until Moses had read unto them every precept out of the Book . 4. The writing of this Book was an eminent Priviledge , now first granted unto the Church , leading unto a more perfect and stable condition , then formerly it had enjoyed . Hitherto it had lived on Oral Instructions , from Traditions , and by new immediate Revelations ; the evident Defects whereof were now removed , and a standard of Divine Truth and Instruction set up and fixed among them . 3dly . There is the Rule whereby Moses proceeded herein , or the Warranty he had for what he did : According to the Law. He read every Precept according to the Law. It cannot be the Law in general that the Apostle intends , for the greatest part of that Doctrine which is so called , was not yet given or written ; nor doth it in any place contain any Precept unto this purpose . Wherefore it is a particular Law , Rule or Command , that is intended . According unto the Ordinance or Appointment of God. Such was the Command that God gave unto Moses for the framing of the Tabernacle ; See thou make all things according to the Pattern shewed thee in the Mount. Particularly it seems to be the Agreement between God and the People , that Moses should be the Internuntius , the Interpreter between them . According unto this Rule , Order or divine Constitution , Moses read all the words from God out of the Book unto the People . Or it may be the Law may here be taken for the whole Design of God in giving of the Law ; so as that according unto the Law , is no more but , according unto the Soveraign Wisdom and Pleasure of God in giving of the Law , with all things that belong unto its Order and Use. And it is Good for us to look for Gods especial warranty , for what we undertake to do in his service . The second thing in the words is , what Moses did immediately and Directly towards the Dedication or Consecration of this Covenant . And there are three things to this purpose mentioned . ( 1 ) What he made use of . ( 2 ) How he used it . ( 3 ) With respect unto what and whom . 1. The first is expressed in these words . He took the Blood of Calves and Goats , with water and Scarlet-wool and Hyssop . He took the Blood of the Beasts that were offered for Burnt-offerings and Peace-offerings ; ver . 5 , 6. Unto this End , in their slaying he took all their Blood in Basons ; and made an equal Division of it . The one half he sprinkled on the Altar ; and the other half he sprinkled on the People . That which was sprinkled on the Altar , was Gods Part ; and the other was put on the People . Both the Mutual stipulation of God and the Congregation in this Covenant , and the Equality of it , or the Equity of its Terms , were denoted hereby . And herein lies the principal force of the Apostles Argument in these words : Blood was used in the Dedication of the first Covenant . This was the Blood of the Beasts offered in Sacrifice unto God. Wherefore both Death , and Death by blood-sheding , was required unto the Confirmation of a Covenant . So also therefore must the new Covenant be confirmed , but with Blood and a Sacrifice far more precious than they were . This Distribution of Blood , that half of it was on the Altar , and half of it on the People ; the one to make Attonement , the other to purifie or Sanctifie ; was to teach the two-fold Efficacy of the Blood of Christ , in making Attonement for Sin unto our Justification , and the purifying of our Natures in Sanctification . 2. With this Blood he took the things mentioned with respect unto its Use , which was Sprinkling . The manner of it was in part declared before . The Blood being put into Basons , and having water mixed with it to keep it fluid and aspersible , He took a bunch or bundle of Hyssop bound up with Scarlet wool , and dipping it into the Basons sprinkled the Blood , until it was all spent in that Service . This Rite or way of Sprinkling was chosen of God as an expressive token or sign of the effectual Communication of the Benefits of the Covenant unto them that were sprinkled . Hence the Communication of the Benefits of the Death of Christ unto Sanctification is called the Sprinkling of his Blood. 1 Pet. 1. 2. And our Apostle comprizeth all the effects of it unto that end , under the name of the blood of Sprinkling , chap. 12. 24. And I fear that those who have used the expression with some contempt , when applyed by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptisme , have not observed that Reverence of Holy things , that is required of us . For this Symbol of Sprinkling was that which God himself chose and appointed , as a meet and apt token of the Communication of Covenant-Mercy , that is , of his Grace in Christ Jesus unto our Souls . And , The Blood of the Covenant will not benefit or advantage us without an especial and particular Application of it unto our own Souls and Consciences . If it be not as well Sprinkled upon us , as it was offered unto God , it will not avail us . The Blood of Christ was not divided as was that of these Sacrifices , the one half being on the Altar , the other on the People ; but the Efficacy of the whole produced both these effects , yet so , as that the one will not profit us without the other . We shall have no Benefit of the Attonement made at the Altar , unless we have its efficacy on our own Souls unto their Purification . And this we cannot have unless it be sprinkled on us ; unless particular Application be made of it unto us by the Holy Ghost , in and by an especial Act of Faith in our selves . 3. The Object of this Act of Sprinkling was the Book it self and all the People . The same Blood was on the Book wherein the Covenant was recorded , and the People that entred into it . But whereas this Sprinkling was for purifying and purging , it may be enquired , Unto what end the Book it self was sprinkled , which was holy and undefiled ? I Answer ; There were two things necessary unto the Dedication of the Covenant with all that belonged unto it . ( 1 ) Attonement . ( 2 ) Purification ; and in both these respects it was necessary that the Book it self should be sprinkled . ( 1 ) As we observed before , it was sprinkled as it lay upon the Altar , where Attonement was made ; And this was plainly to signifie that Attonement was to be made by blood , for sins committed against that book or the Law contained in it . Without this that book would have been unto the People like that given to Ezekiel , that was written within and without , and there was written therein Lamentations and Mourning and Woe ; Chap. 2. 10. Nothing but Curse and Death could they expect from it . But the Sprinkling of it with blood as it lay upon the Altar , was a Testimony and Assurance , that Attonement should be made by blood , for the sins against it , which was the Life of the things . ( 2 ) The Book in it self was Pure and Holy ; and so are all Gods Institutions ; but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood , because of the Uncleannesses of the People in their Transgressions . Levit. 16. Wherefore on both these accounts , it was necessary that the Book it self should be sprinkled . The blood thus sprinkled was mingled with water . The natural Reason of it was , as we observed , to keep it fluid and aspersible . But there was a Mystery in it also . That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant , it is the Apostle's Design to declare . And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced . For the Mystery thereof was very great . Hence that Apostle which saw it and bare Record of it in particular . Joh. 19. 34 , 35. affirms likewise that he came by water and blood ; and not by blood only , 1 Epist. chap. 5. ver . 6. He came not only to make Attonement for us with his blood , that we might be justifyed ; but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water . For the Sprinkler it self composed of Scarlet wool and Hyssop , I doubt not but that the Humane Nature of Christ , whereby and through which all Grace is communicated unto us , ( for of his fulness we receive , and Grace for Grace ) was signified by it . But the Analogie and Similitude between them are not so evident , as they are with respect unto some other Types . The Hyssop was an humble Plant , the meanest of them , yet of a sweet savour , 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh , in comparison of the tall Cedars of the Earth . Hence was his complaint ; that he was as a worm and no man , a reproach of men , and despised of the People ; Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice . But I will not press these things , of whose Interpretation we have not a certain Rule . Secondly ; The principal Truth asserted is confirmed by what Moses said , as well as what he did . VER . XX. Saying ; This is the Blood of the Testament which God hath enjoyned unto you . The Difference between the words of Moses and the Repetition of them by the Apostle is not material , as unto the sense of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold , in Moses , is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This ; both demonstrative Notes of the same thing . For in pronouncing of the words Moses shewed the Blood unto the People ; And so Behold the Blood , is all one as if he had said , this is the Blood. The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut , divided , solemnly made . This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath enjoyned or commanded you . And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant , which was the Authority of God , enjoyning them or requiring them so to do ; partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally , and not absolutely in Promises as the New Covenant doth . The last words of Moses , Concerning all these words , the Apostle omits . For he includes the sense of them in that word , which the Lord commanded you . For he hath respect therein both unto the words themselves written in the Book , which were Precepts and Injunctions , as also the command of God for the Acceptance of the Covenant . That which Moses said , is , This is the blood of the Testament . Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament . For so Moses expresly affirms in the Dedication of it ; This is the blood of the Covenant ; without which it could not have been a firm Covenant between God and the People ; Not I confess from the nature of a Covenant in general ; for a Covenant may be solemnly established without Death or Blood ; but from the especial end of that Covenant , which in the confirmation of it , was to prefigure the confirmation of that new Covenant , which could not be established but with the blood of a Sacrifice . And this adds both force and evidence unto the Apostles Argument . For , he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant , from hence , that the Old Covenant which in the Dedication of it was prefigurative hereof , was not confirmed without Blood. Wherefore , whereas God had solemnly promised to make a new Covenant with the Church , and that different from or not according unto the Old , which he had proved in the foregoing Chapter , it follows unavoidably , that it was to be confirmed with the Blood of the Mediator , ( for by the blood of Beasts it could not be ) which is that Truth wherein he did instruct them ; And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self , This is the blood of the Covenant , it is figurative and Sacramental . The Covenant had no blood of its own ; but the blood of the Sacrifices is called the blood of the Covenant , because the Covenant was dedicated and established by it . Neither was the Covenant really established by it . For it was the Truth of God on the one hand , and the stability of the People in their professed Obedience on the other , that the establishment of the Covenant depended on . But this blood was a confirmatory sign of it , a Token between God and the People of their mutual engagements in that Covenant . So the Paschal Lamb was called Gods Pass-over , because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians , Exod. 12. 11 , 21. With reference it was unto those Sacramental Expressions , which the Church under the Old Testament was accustomed unto , that our Lord Jesus Christ , in the Institution of the Sacrament of the Supper , called the Bread and the Wine , whose use he appointed therein , by the names of his Body and Blood ; and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance . Wherefore this Blood was a confirmatory Sign of the Covenant . And it was so , ( 1 ) From Gods Institution , he appointed it so to be , as is express in the words of Moses . ( 2 ) From an Implication of the Interest of both Parties in the blood of the Sacrifice ; God , unto whom it was offered , and the People on whom it was sprinkled . For it being the blood of Beasts that were slain , in this use of it each Party as it were engaged their lives unto the Observation and Performance of what was respectively undertaken by them . ( 3 ) Typically , in that it represented the blood of Christ , and fore-signified the Necessity of it unto the confirmation of the New Covenant ; See Zech. 9. 11. Matth. 26. 28. Luk. 22. 20. 1 Cor. 11. 15. So was it the blood of the Covenant , in that it was a sign between God and the People of their mutual consent unto it , and their taking on themselves the Performance of the Terms of it , on the one side and the other . The Condescension of God in making a Covenant with men , especially in the ways of the Confirmation of it , is a blessed Object of all holy Admiration . For , ( 1 ) The infinite Distance and disproportion that is between him and us , both in Nature and State or Condition ; ( 2 ) The Ends of this Covenant which are all unto our Eternal Advantage , he standing in no need of us or our Obedience ; ( 3 ) The Obligation that he takes upon himself unto the Performance of the Terms of it , whereas he might righteously deal with us in a way of meer Soveraignity ; ( 4 ) The Nature of the Assurance he gives us thereof , by the blood of the Sacrifice , confirmed with his Oath ; Do all set forth the ineffable Glory of this Condescension . And this will at length be made manifest in the Eternal Blessedness of them by whom this Covenant is Embraced , and the Eternal Misery of them by whom it is Refused . The Apostle having given this full Confirmation unto his principal Assertion , he adds , for the Illustration of it , the use and efficacy of blood , that is , the blood of Sacrifices , unto Purification and Attonement . VER . XXI , XXII . Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry . And almost all things are by the Law purged with Blood ; and without shedding of Blood is no Remission . The manner of the Introduction of this Observation , ver . 21. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and in like manner , do manifest that this is not a continuation of the former Instance , in that which belongs thereunto ; but that there is a Proceed unto another Argument , to evince the farther use of the sprinkling of blood unto Purification and Attonement under the Old Testament . For the Design of the Apostle is not only to prove the Necessity of the Blood of Christ in Sacrifice , but also the Efficacy of it in the taking away of Sins . Wherefore he shews that as the Covenant it self was dedicated with blood , which proves the Necessity of the blood of Christ unto the confirmation of the New Covenant ; so all the ways and means of Solemn Worship were purged and purified by the same means which demonstrates its Efficacy . I will not absolutely oppose the usual Interpretation of these words ; namely , that at the Erection of the Tabernacle , and the Dedication of it with all its Vessels and Utensils , there was a Sprinkling with Blood , though not expresly mentioned by Moses , for he only declares the Unction of them with the Holy Oyl , Exod. 40. 9 , 10 , 11. For as unto the Garments of Aaron and his Sons , which belonged unto the Service of the Tabernacle , and were laid up in the holy places , it is expresly declared that they were sprinkled with Blood , Exod. 29. 21. And of the Altar , that it was Sprinkled when it was Anointed , though it be not said wherewith . And Josephus who was himself a Priest , affirms that all the things belonging unto the Sanctuary were dedicated with the sprinkling of the blood of the Sacrifices ; which things are usually pleaded for this Interpretation . I shall not as I said , absolutely reject it ; yet because it is Evident that the Apostle makes a Progress in these words , from the Necessity of the Dedication of the Covenant with blood , unto the use and efficacy of the Sprinkling of blood in all holy Administrations , that they might be accepted with God , I choose rather to referre the words unto that solemn sprinkling of the Tabernacle and all the Vessels of it by the High Priest with blood of the Expiatory Sacrifice which was made annually on the day of Attonement . This the Introduction of these words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare . As the Covenant was dedicated with the sprinkling of blood , so in like manner afterwards , the Tabernacle and all the Vessels of it were sprinkled with blood unto their sacred use . All the Difficulty in this Interpretation is , that Moses is said to do it . But that which we intend , was done by Aaron and his Successors . But this is no way to be compared with that of applying it unto the Dedication of the Tabernacle , wherein there was no mention made of blood or its sprinkling , but of anointing only . Wherefore Moses is said to do what he appointed to be done , what the Law required which was given by him . So Moses is frequently used for the Law given by him . Act. 15. 21. For Moses of old time hath in every City them that preach him , being read in the Synagogues every Sabbath-day ; that is , the Law. Moses then sprinkled the Tabernacle , in that by an everlasting Ordinance he appointed that it should be done . And the words following , ver . 22. declare that the Apostle speaks not of Dedication but of Expiation and Purification . This Sprinkling therefore of the Tabernacle and its Vessels was that which was done annually on the Day of Attonement , Levit. 16. 14 , 16 , 18. For therein , as the Apostle speaks , both the Tabernacle and all the Vessels of the Ministry were sprinkled with blood ; as the Ark , the Mercy-seat , and the Altar of Incense ; And the End of it was to purge them because of the Uncleannesses of the People , which is that the Apostle intends . And that which we are taught herein , is , that I. In all things wherein we have to do with God , whereby we approach unto him , it is the blood of Christ , and the Application of it unto our Consciences , that gives us a gracious Acceptance with him . Without this all is unclean and defiled . II. Even Holy things and Institutions , that are in themselves clean and unpolluted , are relatively defiled , by the unholiness of them that use them ; defiled unto them . So was the Tabernacle because of the uncleannesses of the People among whom it was . For unto the unclean all things are unclean . From this whole Discourse the Apostle makes an Inference which he afterwards applies at large unto his present Purpose . VER . XXII . And almost all things are by the Law purged with blood ; And without shedding of Blood is no Remission . There are two Parts of this Verse ; or there is a double Assertion in it . ( 1 ) That almost all things are by the Law purged with Blood. ( 2 ) That without shedding of Blood is no Remission . In the first of these there is considerable the Assertion it self , and the Limitation of it . 1. The Assertion it self is , that by the Law all things were purged with Blood ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according unto the Law ; the Rule , the Commands , the Institution of it ; In that way of worship , Faith and Obedience , which the People were obliged unto by the Law. According unto the Law , there was a Necessity of the Blood of Sacrifices for the purging of Sin , and making of Attonement . This he inferres and concludes from what he had said before , concerning the Dedication of the Covenant , and the Purification of the Tabernacle with all the Vessels of its Ministry . And from hence he designs to prove the Necessity of the Death of Christ , and the Efficacy of his Blood for the purging of Sin , whereof those legal things were Types and Representations . Of these legal Purifications , or purgings by Blood , we have treated already . 2. The Limitation of this Assertion is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , almost . Some few Purifications there were under the Law that were not by Blood. Such , as some judge , was that by the Ashes of an Heifer mingled with water ; whereof we have treated on ver . 13. But I am not certain that this may be esteemed a Purification without Blood. For the Heifer whose Ashes were used in it was first slain , and its blood poured out . Afterwards the blood as well as the flesh was burnt and reduced unto Ashes . Wherefore that way of Purification cannot be said to be without blood . And it was a Type of the Purifying efficacy of the blood of Christ , who offered himself an whole Burnt-offering unto God , through the fire of the Eternal Spirit . But there were two sorts of Purifications under the Law , wherein blood was neither formally nor virtually applyed or used . The one was by Fire in things that would endure it ; Numb . 31. 23. And the Apostle speaks of things as well as Persons , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares . The other was by water , whereof there were many Instances . See Exod. 19. 10. Levit. 16. 26 , 28. chap. 22. 6 , 7. All other Representations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Blood ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Offering and Sprinkling of Blood. From the consideration of the Purifications mentioned , the Apostle adds the Limitation of Almost . For the conceit of some of the Antients , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as ferè , and is to be joyned with purged , were almost purged , that is , they were so only ineffectually , is most improper . For it is contrary to the natural construction of the words , and the direct intention of the Apostle . Only we may observe , that the Purifications which were by fire and water , were of such things as had no immediate Influence into the Worship of God , or in such cases as wherein the Worship of God was not immediately concerned ; nor of such things wherewith Conscience was defiled . They were only of external Pollutions , by things in their own nature Indifferent ; and had nothing of Sin in them . And the Sacred Institutions which were not concerning the immediate Worship of God , nor things which in themselves did defile the Consciences of Men , were as hedges and fences about those which really did so . They served to warn Men not to come near those things which had a real defilement in themselves . See Matth. 15. 16 , 17 , 18 , 19 , 20. Thus almost all things , that is , absolutely all , which had any inward real Moral defilement , were purged with Blood , and directed unto the purging efficacy of the Blood of Christ. And we may observe , that 1. There was a great variety of legal Purifications . For as all of them together could not absolutely purge Sin , but only direct unto what would do so ; so none of them by themselves could fully represent that one Sacrifice by blood , whereby all sin was to be purged ; therefore were they multiplyed . 2. This variety argues that in our selves we are ready to be Polluted on all occasions . Sin cleaveth unto all that we do , and is ready to defile us even in our best Duties . 3. This variety of Institutions was a great part of the Bondage-state of the Church under the Old Testament ; a Yoke that they were not able to bear . For it was almost an insuperable Difficulty to attain an Assurance that they had observed them all in a due manner ; the Penalties of their Neglect being very severe . Besides , the outward Observation of them was both burdensome and chargeable . It is the Glory of the Gospel that we are directed to make our Address by Faith on all occasions unto that one Sacrifice by the Blood of Christ , which cleanseth us from all our sins . Howbeit many that are called Christians , being ignorant of the Mystery thereof , do again betake themselves unto other ways for the Purification of Sin , which are multiplied in the Church of Rome . 4. The great Mystery wherein God instructed the Church from the Foundation of the World , especially by and under legal Institutions , was that all purging of Sin was to be by blood . This was that which by all Sacrifices from the Beginning , and all Legal Institutions , he declared unto Mankind . Blood is the only means of Purging and Attonement . This is the Language of the whole Law. All was to manifest , that the washing and purging of the Church from Sin , was to be looked for from the blood of Christ alone . The second Assertion of the Apostle is , that without shedding of blood there is no Remission . Some would have these words to contain an Application of what is spoken before , unto the blood of Christ. But it is manifest that the Apostle yet continues in his Account of things under the Law , and enters on the Application of them not before the next verse . Wherefore these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Law , or by vertue of its Institutions , are here to be repeated . By the Law without shedding of blood , that is , in Sacrifice , there was no Remission . Yet , though that Season be particularly intended , the Axiom is universally true , and applicable unto the New Covenant ; Even under it , without shedding of blood is no Remission . The Curse of the Law was , that he that sinned should die ; But whereas there is no man that liveth and sinneth not , God had provided that there should be a Testification of the Remission of Sins , and that the Curse of the Law should not be immediately executed on all that sinned . This he did by allowing the People to make Attonement for their sins by blood , that is , the blood of Sacrifices ; Levit. 17. 11. For hereby God signified his Will and Pleasure in two things , ( 1 ) That by this blood there should be a Political Remission granted unto sinners , that they should not die under the sentence of the Law , as it was the Rule of the Government of the Nation . And in this sense , for such sins as were not Politically to be spared , no Sacrifice was allowed . ( 2 ) That real Spiritual Forgiveness , and gracious Acceptance with himself , was to be obtained alone by that which was signified by this blood , which was the Sacrifice of Christ himself . And whereas the sins of the People were of various kinds , there were particular Sacrifices instituted to answer that variety . This variety of Sacrifices with respect unto the various sorts or kinds of sins , for which they were to make Attonement , I have elsewhere discussed and explained . Their Institution and Order is recorded , Levit. 1 , 2 , 3 , 4 , 5 , 6 , 7. And if any Person neglected that especial Sacrifice which was appointed to make Attonement for his especial Sin , he was left under the sentence of the Law , Politically and Spiritually , there was no Remission . Yea also , there might be , there were sins that could not be reduced directly unto any of those for whose Remission sacrifices were directed in particular . Wherefore God graciously provided against the Distress or Ruine of the Church on either of these Accounts . For whether the People had fallen under the neglect of any of those especial ways of Attonement , or had contracted the Guilt of such sins , as they knew not how to reduce unto any sort of them that were to be expiated , he had gratiously prepared the great Anniversary Sacrifice , wherein publick Attonement was made for all the Sins , Trangressions and Iniquities of the whole People , of what sort soever they were ; Levit. 16. 21. But in the whole of his Ordinances he established the Rule , that without shedding of blood was no Remission . There seems to be an Exception in the case of him who was so poor that he could not provide the meanest offering of blood for a Sin-offering . For he was allowed by the Law to offer the Tenth part of an Ephah of fine flower for his Sin , and it was forgiven him . Levit. 5. 11 , 12 , 13. Wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , almost , may be here again repeated , because of this single case . But the Apostle hath respect unto the general Rule of the Law. And this exception was not an ordinary Constitution , but depended on the Impossibility of the thing it self , whereunto it made a gracious Condescension . And this Necessity oft-times of it self without any Constitution suspends a positive Law , and gives a Dispensation unto the infringers of it . So was it in the case of David , when he eat of the Shew-bread in his hunger ; and as to works of Mercy on the Sabbath day , which Instances are given by our Saviour himself . Wherefore the particular exception on this consideration did rather strengthen then invalidate the general Rule of the Law. Besides the nearest approach was made unto it that might be . For fine flower is the best of the bread , whereby Mans Life is sustained ; and in the Offering of it , the Offerer testified that by his sin he had forfeited his own Life and all whereby it was sustained , which was the meaning of the Offering of Blood. The Expositors of the Roman Church do here greatly perplex themselves , to secure the Sacrifice of their Mass , from this destroying sentence of the Apostle . For a Sacrifice they would have it to be , and that for the Remission of the sins of the living and the dead . Yet they say it is an unbloody Sacrifice . For if there be any blood shed in it , it is the Blood of Christ , and then he is Crucified by them afresh every day ; as indeed in some sense he is , though they cannot shed his Blood. If it be unbloody , the Rule of the Apostle is , that it is no way available for the Remission of sins . Those that are sober have no way to deliver themselves , but by denying the Mass to be a proper Sacrifice for the Remission of Sins , which is done expresly by Estius upon the place . But this is contrary unto the direct assertions contained in the Mass it self , and razeth the very Foundation of it . Now if God gave them so much Light under the Old Testament , as that they should know , believe , and profess , that without shedding of Blood is no Remission , how great is the Darkness of Men under the New Testament , who look , seek , or endeavour any other way after the pardon of sin , but only by the Blood of Christ. 2. This is the great Demonstration of the Demerit of sin , of the Holiness , Righteousness , and Grace of God. For such was the Nature and Demerit of Sin , such was the Righteousness of God with respect unto it , that without shedding of Blood it could not be pardoned . They are strangers unto the one and the other , who please themselves with other imaginations . And what Blood must this be ? That the Blood of Bulls and Goats should take away Sin , was utterly impossible , as our Apostle declares . It must be the Blood of the Son of God ; Rom. 3 24 , 25. Act. 20. 28. And herein were glorified both the Love and Grace of God , in that he spared not his only Son , but gave him up to be a bloody Sacrifice in his Death for us all . VER . XXIII . In the following Verses unto the End of the Chapter , the Apostle makes an Application of all that he had discoursed concerning the Services and Sacrifices of the Tabernacle , with their use and efficacy on the one hand ; and the Sacrifice of Christ , its nature , use and efficacy on the other , unto his present Argument . Now this was to demonstrate the Excellency , Dignity and Vertue of the Priesthood of Christ , and the Sacrifice of himself that he offered thereby , as he was the Mediator of the New Covenant . And he doth it in the way of Comparison , as unto what there was of Similitude between them ; and of opposition , as unto what was singular in the Person and Priesthood of Christ , wherein they had no share ; declaring on both accounts the incomparable Excellency of him and his Sacrifice , above the Priests of the Law and theirs . And hereon he concludes his whole Discourse with an Elegant comparison and opposition between the Law and the Gospel , wherein he comprizeth in few words the substance of them both , as unto their effects on the Souls of men . That wherein in general there was a Similitude in these things , is expressed , Verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is no Difference of Importance in the Translation of these words by any Interpreters of Reputation , and singly they have been all of them before spoken unto . Only the Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitudes , not unaptly . VER . XXIII . It was therefore necessary that the Patterns of things in the Heavens should be purified with these ; but the Heavenly things themselves with better Sacrifices then these . An Entrance is made in these words into the comparison intended . For as unto both sorts of Sacrifices compared , it is here granted in general , that they purged the things whereunto they were applyed . But there is a Difference also laid down in this verse , namely , as unto the things that were purified by them , and consequently in the nature of their respective Purifications . There is in the words , ( 1 ) A note of Inference , or dependance on the former Discourse ; Therefore . ( 2 ) A Double Proposition of things of divers natures compared together . ( 3 ) The Modification of both those Propositions , It was necessary . ( 4 ) In the first Proposition there is ( 1 ) The subject Matter spoken of ; The Patterns of things in the Heavens . ( 2 ) What is affirmed of them as necessary to them ; that they should be purified . ( 3 ) The Means whereby ; with these . ( 5 ) The same things are proposed in the second , namely , ( 1 ) The things spoken of , or the Heavenly things themselves . ( 2 ) What is affirmed of them is traduced from the other Proposition ; they also were purified . ( 3 ) The means whereby they were so ; with better Sacrifices then these . 1. That which first occurrs is the Note of Inference , or Dependance on the former Discourse ; Therefore . And it hath an equal respect unto both parts of the Assertion . And it is not the Being of the things but their Manifestation that is intended . From what hath been said concerning the legal Purification of all things , and the spiritual Purification that is by the Sacrifice of Christ , these things are evident and manifest . 2. Of both the things affirmed it is said that it was necessary they should be so ; that is , it was so from Gods Institution and Appointment . There was no Necessity in the nature of the things themselves , that the Patterns of Heavenly things should be purged with these Sacrifices ; but on Supposition that God would in and by them represent the Purification of the Heavenly things , it was Necessary that they should be thus purged with Blood. And on the supposition of the same Divine Ordination that the Heavenly things themselves should be purified , it was necessary that they should be purified with better sacrifices then these , which were altogether insufficient unto that End. 3. The Subject of the first Proposition is the Patterns of things in the Heavens . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next words . Things in the Heavens are Heavenly things . And they are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the next verse ; figures of the true things . The things intended are those which the Apostle hath discoursed of ; The Covenant , the Book , the People , the Tabernacle , with all the Vessels of its Ministry . These he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we well render Patterns . And Patterns are of two sorts , ( 1 ) Such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exemplaria ; Those from and according unto which any other thing is framed . That is the Pattern of any thing , according unto which it is contrived , made and fashioned . So a Scheme or Frame drawn and delineated is the Pattern of an Edifice . ( 2 ) Such as are exemplata , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that are framed according unto other things , which they do resemble and represent . These also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The things mentioned were not Patterns of the Heavenly things in the first sense . The Heavenly things were not framed by them , to answer , resemble and represent them . But they were so in the latter only . And therefore in the first constitution of them , those which were durable and to abide , as the Tabernacle with all its Utensils and Vessels , with the positure and disposal of them , were made and erected according unto an original Pattern shewed in the Mount. Or they were framed according unto the Idea of the Heavenly things themselves , whereof he made a Representation unto Moses and communicated a Resemblance of them unto him according unto his own Good Pleasure . This is the Order of these things . The Heavenly things themselves were designed , framed and disposed in the Mind of God , in all their Order , Causes , Beauty , Efficacy and Tendency unto his own Eternal Glory . This was the whole Mystery of the Wisdom of God for the Redemption and Salvation of the Church by Jesus Christ. This is that which is declared in the Gospel , being before hid in God from the Foundation of the World. Ephes. 3. 8 , 9 , 10. Of these things did God grant a Typical Resemblance , Similitude , and Pattern in the Tabernacle and its services . That he would make such a kind of Resemblance of those Heavenly things as unto their kind , nature and use , that he would instruct the Church by them , was an Act of his meer Soveraign Will and Pleasure . And this is that effect of his Wisdom , which was manifest under the Old Testament ; whereon the Faith and Obedience of the Church was wholly to acquiesce in his Soveraignty . And this their Resemblance of Heavenly things , which they had not from their own nature , but meerly from the Pleasure of God , gave them all their Glory and Worth , which the Saints under the Old Testament did in some Measure understand . The present Jews do , as their Forefathers did under the Degeneracy of their Church , conceive their Glory to consist in the Materials and curious structure of them , things that the wealth and Art of men might exceed . But in themselves they were all earthly , carnal , perishing , and liable unto all sorts of Corruption . Much inferior they were in Nature and Glory , unto the Souls of Men , which were conversant in their highest and most noble Acts about them . But herein alone consisted their honour , worth and use ; They were Patterns of Heavenly things . And we may observe , that The Glory and Efficacy of all ordinances of Divine Worship , which consist in outward Observance ( as it is with the Sacraments of the Gospel ) consist in this , that they represent and exhibit Heavenly things unto us . And this Power of Representation they have from divine Institution alone . 2. What they were Patterns of is expressed ; namely , of Heavenly things . What these were in particular , must be spoken unto in the Exposition of the next Proposition , whereof they are the Subject ; The Heavenly things themselves . 3. Of these things it is affirmed that they were purified . The Apostle had treated before of a double Purification . ( 1 ) Of that which consisted in a cleansing from Defilements of its own ; Sprinkling the Unclean , and Sanctifying to the Purifying of the Flesh , ver . 13. 22. ( 2 ) That which consisted in a Dedication unto Sacred Use. But this also had some respect unto uncleanness . Not unto any that the things so Dedicated had in themselves ; but because of the Uncleanness of them that were to make use of them . This was such as that God would have the intervention of the Sprinkling of Blood between him and them in all their services ; as he declares , Levit. 16. 15 , 16 , 17. And this he would do , that he might teach them the absolute and universal necessity of the purifying Efficacy of the Blood of Christ , in all things between him and sinners . Of this Purification he gives us in this Discourse two Instances . ( 1 ) That which was Initial , at the first Solemnization of the Covenant ; ver . 18 , 19 , 20. ( 2 ) That which was Annual in the Sprinkling of the Tabernacle and its Vessels , because of the Uncleannesses of the People ; ver . 22. This latter Purification is that which is intended . 4. The means whereby they were thus to be purifyed , is , with these . In the next Proposition , the Heavenly things themselves are said to be purified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Sacrifices . But the Purification of these Patterns was not absolutely confined unto Sacrifices . Water and Scarlet wool and Hyssop , and the Ashes of an Heifer in some cases were required thereunto . With these , that is , with all those things which were appointed by the Law to be used in their Purification or Dedication unto sacred Use. 5. If enquiry be made , Why these Patterns were thus purified , the Apostle affirms that it was necessary it should be so . This as it respects both Propositions in this verse equally , was spoken unto in general before . The grounds of this Necessity with respect unto these Patterns , were these , 1. The Will and Command of God. This is that which originally or in the first place makes any thing necessary in Divine worship . This is the only spring of rational Obedience in instituted Worship ; Whatever is without it , whatever is beyond it , is no part of Sacred Service . God would have them thus purified . Yet also was there herein this manifest Reason of his Will , namely , that thereby he might represent the Purification of Heavenly things . On this Supposition that God would so represent heavenly things by them , it was necessary that they should be purifyed . ( 2 ) Seeing he would have them purified there was a Meetness that they should be so with these things . For being themselves carnal and earthly , as were the Tabernacle and all the vessels of it , it was meet they should be purifyed with things carnal also ; Such as were the Blood of Beasts , Water , Hyssop , and Scarlet-wool . ( 3 ) In particular it was necessary that they should be purified with the Blood of Sacrifices ; because they were Types of those things ; which were to be purified with the only proper Expiatory Sacrifice . These were the Foundations of the whole Systeme of Mosaical Rites and Ordinances ; and on them they stood , until they were removed by God himself . And that which we should learn from hence , is , a due consideration of that Respect which we ought to have to the Holiness of God in his Worship and Service . He did manifest it unto us , to beget in us a due Reverence of it ; He would never admit of any thing therein , but was purifyed according unto his own Institution . All other things he always rejected as unclean and prophane . Without a due Apprehension hereof , and endeavouring to have both our Persons and our Services purified by the Sprinkling of the Blood of Christ , neither they nor we can be accepted before him The other Proposition in the Text , is , that the Heavenly things themselves were to be purified with better Sacrifices . The first thing in the words is the Subject of the Proposition . The Heavenly things themselves ; that is , the things whereof the other were the Patterns , by which God represented them unto the Church . But what these things are , is not easie to determine . Some say that Heaven it self is intended , the Superetherial Heavens ; the Place of the present Residence of Christ , and of the Souls of them that are saved by him . But taking the Heavens absolutely , especially for that which is called the Heaven of Heavens , with respect unto their Fabrick , and as the Place of Gods Glorious Residence , and it is not easie to conceive how they stood in need to be purified by Sacrifice . Some say it is Spiritual things , that is , the Souls and Consciences of men , that are intended . And they are called Heavenly in opposition unto the things of the Law , which were all carnal and Earthly . And it is certain , they are not to be excluded out of this Expression . For unto their Purification , is the vertue of the Sacrifice of Christ directly applyed ; ver . 14. Yet the whole context , and the Antithesis in it , between the Types and the things typified , make it evident , that they alone are not intended . To clear the Mind of the Apostle in this expression , sundry things must be observed out of the Context . 1. The Apostle treats of a double Purification , as was immediately before declared In this Application of his Discourse he intends them both . But whereas some things stood in need of the one only , namely , of that of Dedication unto God , and some of the other , namely , purging from Defilements , as the Souls and Consciences of Men ; they are distinctly to be applyed unto the things spoken of according to their Capacity . Some were purified by Dedication ; some by actual cleansing from real Defilements ; both which are included in the Notion of Sacred Purification , or Sanctification . 2. These Heavenly things must be all those and only those whereof the other were Patterns or Resemblances . This is plain in the Context and Antithesis . Wherefore , 3. By Heavenly things , I understand all the effects of the Counsel of God in Christ , in the Redemption , Worship , Salvation , and Eternal Glory of the Church ; that is , Christ himself in all his Offices , with all the Spiritual and Eternal Effects of them on the Souls and Consciences of men , with all the worship of God by him according unto the Gospel . For of all these things those of the Law were the Patterns . He did in and by them give a Representation of all these things , as we may see in particular . ( 1. ) Christ himself , and the Sacrifice of himself were typed out by these things . To prove this is the principal Purpose of the Apostle . They were the Shadow , he the Body or Substance , as he speaks elsewhere . He was the Lord from Heaven ; who is in Heaven , who speaks from Heaven . 1 Cor. 15. 49. Joh. 3. 13. ( 2 ) All spiritual and eternal Grace , Mercy , Blessings , whereof the Souls of Men are made Partakers by the Mediation and Sacrifice of Christ , are Heavenly things , and are constantly so called , Heb. 3. 1. Ephes. 1. 3. Joh. 3. 12. Eph. 2. 6. ( 3 ) The Church it self and its worship are of the same kind ; the things principally to be purified by these Sacrifices ; It is Gods Heavenly Kingdom ; Ephes. 5. 25 , 26. ( 4 ) Heaven it self is comprised herein , not absolutely , but as it is the Mansion of Christ , and the Redeemed in the Presence of God for evermore . Hereon , the Enquiry will be , how these things are said to be purified ? For of real Purification from Uncleanness not one of them is capable , but only the Church , that is , the Souls and Consciences of men . I Answer , That we are to have recourse unto that twofold sense of Purification before laid down ; namely , of external Dedication , and internal Purging ; both which are expressed by the name of Sanctification in the Scripture . Most of the things that were purified by the Blood of the Sacrifices at the giving of the Law , were so in the first sense and no otherwise . The Covenant , the Book of the Law , and the Tabernacle with all its Vessels , were purified in their sacred Dedication unto God and his service . Thus were all the Heavenly things themselves purified . Christ himself was Sanctified , Consecrated , Dedicated unto God in his own Blood. He Sanctified himself , Joh. 17. 19. and that by the Blood of the Covenant ; Heb. 10. 29. even when he was Consecrated or made perfect through sufferings ; chap. 2. 10. So was the Church and the whole worship of it dedicated unto God ; made holy unto him ; Ephes. 5. 25 , 26. And Heaven it self was dedicated to be an habitation for ever unto the Mystical Body of Christ , in perfect Peace with the Angels above , who had never sinned . Eph. 1. 10. Heb. 12. 22 , 23 , 24. But yet there was moreover a real Purification of the most of these things . The Church , or the Souls and Consciences of Men , were really Cleansed , Purified and Sanctified with an internal Spiritual Purification Eph. 5. 25 , 26. Tit. 2. 14. It was washed in the blood of Christ , Rev. 1. 5. and is thereby cleansed from Sin. 1 Joh. 1. 7. And Heaven it self was in some sense so Purified , as the Tabernacle was because of the sins of the People among whom it was . Levit. 16. 16. Sin had entered into Heaven it self in the Apostacy of Angels ; whence it was not pure in the sight of God. Job 15. 15. And upon the sin of man , a state of Enmity ensued between the Angels above and Men below ; so that Heaven was no meet Place for an habitation unto them both , until they were reconciled , which was done only in the Sacrifice of Christ , Eph. 1. 10. Hence if the Heavenly things were not defiled in themselves , yet in Relation unto us they were so ; which is now taken away . The Summ is ; As the Covenant , the Book , the People , the Tabernacle were all purified and dedicated unto their especial ends , by the Blood of Calves and Goats , wherein was laid the Foundation of all gracious entercourse between God and the Church , under the Old Covenant ; So all things whatever , that in the Counsel of God belonged unto the New Covenant , the whole Mediation of Christ with all the Spiritual and Eternal Effects of it , were Confirmed , Dedicated unto God , and made effectual unto the ends of the Covenant , by the Blood of the Sacrifice of Christ , which is the spring from whence Efficacy is communicated unto them all ; and Moreover , the Souls and Consciences of the Elect are Purified and Sanctified from all defilements thereby , which work is gradually carried on in them , by renewed Applications of the same Blood unto them , until they are all presented unto God , Glorious , without spot or wrinkle , or any such thing . And we are taught , that The one Sacrifice of Christ with what ensued thereon , was the only means to render effectual all the Counsels of God , concerning the Redemption and Salvation of the Church Eph. 1. 3 , 4 , 5 , 6 , 7. Rom. 3. 24 , 25 , 26. Of these Heavenly things , it is said , that they were purified with better Sacrifices than these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to encrease the signification All sober Expositors agree that here is an Enallage of Number , the plural put for the singular . The one Sacrifice of Christ is alone intended . But because it answered all other Sacrifices , exceeded them all in Dignity , was of more Use and Efficacy than they all , it is so expressed . That one Sacrifice which comprized the Vertue , Benefit and Signification of all other . The Gloss of Grotius on these words is intolerable , and justly offensive unto all Pious Souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , quia non tantum Christi perpessiones intelligit , sed eorum qui ipsum sectantur , unà cum precibus & operibus Misericordiae . Is it possible that any Christian should not tremble to joyn the Sufferings of Men and their works , with the Sacrifice of Christ , as unto the same kind of Efficacy in purifying of these Heavenly things ? Do they make Attonement for Sin ? Are they offered unto God for that end ? Are they sprinkled on these things for their Purification ? 4. The Modification of the former Proposition belongs unto this also . It was necessary these things should be thus purified . ( 1 ) As that which the Holiness of God required , and which therefore in his Wisdom and Grace he appointed . ( 2 ) As that which in it self was meet and becoming the Righteousness of God ; Heb. 2. 10. Nothing but the Sacrifice of Christ , with the everlasting Efficacy of his most precious Blood , could thus purifie the Heavenly things , and dedicate the whole new Creation unto God. The last thing we shall observe hereon , is , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this Dedication and Purification is ascribed unto . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a slain Sacrifice , a Sacrifice as slain ; a Sacrifice by Mactation , Killing or shedding of blood ; so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also . Wherefore it is the Sacrifice of Christ in his Death and Blood-shedding , that is the Cause of these things . Other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him there was none , he offered none . For the vindication hereof we must examine the Comment of Schlictingius on this Place . His Words are , Licet enim non Sanguinem suum Christus deo obtulerit , sed se ipsum ; tamen sine sanguinis effusione offerre se ipsum non potuit neque debuit . Ex eo veró quod diximus sit , ut Autor Divinus Christum cum victimis legalibus conferens , perpetuò fugiat dicere Christi sanguinem fuisse oblatum ; et nihilominus ut similitudini serviat , perpetuò Christi sanguinis fusionem insinuet , quae nisi antecessisset , haud quaquam tam plena tamque concinna inter Christum & victimas antiquas comparatio institui potuisset . Ex his ergo manifestum est in illa sancta celestia , ad eorum dedicationem emundationemque peragendam , victimam pretiosissimam , proinde non sanguinem hircorum & vitulorum , imò ne sanguinem quidem ullum , sed ipsum Dei filium , idque omnibus mortalis naturae exuviis depositis , quo nulla pretiosior & sanctior victima cogitari potuit , debuisse inferri . Ans. ( 1 ) The Distinction between Christ offering his Blood , and offering himself to God , ( the Foundation of this Discourse ) is coyned on purpose to pervert the Truth . For neither did Christ offer his Blood unto God , but in the offering of himself ; nor did he offer himself unto God , but in and by the shedding and offering of his Blood. There is no Distinction between Christ offering of himself and offering of his Blood , other then between the Being of any thing , and the Form and manner of its being what it is . ( 2 ) That he could not offer himself without the antecedent effusion of his Blood , seems a kind concession , but it hath the same Design with the preceding Distinction . But in the offering of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a slain Sacrifice , which was in and by the effusion of his Blood ; in the very shedding of it , it was offered unto God. ( 3 ) It is an useless Observation , that the Apostle in comparing the Sacrifice of Christ with the legal Victims , doth ( as it is said ) carefully avoid the saying that he offered his Blood. For in those legal Sacrifices the Beasts themselves were always said to be offered , although it was the Blood alone , wherewith Attonement was made on the Altar ; Levit. 17. 11. And this the Apostle expresly ascribes unto the Blood of Christ , in answer unto the Blood of Bulls and Goats ; ver . 13 , 14. ( 4 ) The Apostle doth not insinuate the mention of the shedding of the Blood of Christ only to make up a full and fit comparison with the legal Victims , as is impudently insinuated ; But he directly ascribes the whole effect of Reconciliation , Peace , Attonement , Remission of sins , and Sanctification unto the Blood of Christ , as shed and offered unto God. And this he doth not only in this Epistle where he insists on this comparison ; but in other places also where he hath no regard unto it . Rom. 3. 25. Eph. 1. 7. chap. 5. 2 , 25 , 26. Tit. 2. 14. Rev. 1. 5. ( 5 ) Having advanced thus far , in the close of his Exposition he excludes the blood of Christ from any more Interest or efficiency in the Purification of these Heavenly things , then the Blood of Goates and Calves ; which is such an open contradiction unto the whole Design and express words of the Apostle , as that the Assertion of it exceeds all the bounds of Sobriety and Modesty . From the Words thus opened , we may Observe unto our own Use. 1. Neither could Heavenly Things have been made meet for us , or our use , nor we have been meet for their enjoyment , had they not been dedicated , and we been purged by the Sacrifice of Christ. There was no suitableness neither in them unto us , nor in us unto them , until it was introduced by the Blood of Christ. Without the Efficiency hereof , Heavenly things would not be Heavenly unto the minds and souls of men ; they would neither please them nor satisfie them , nor make them Blessed . Unless they themselves are purged , all things , even Heavenly things themselves would be unclean and defiled unto them . Tit. 1. 15. 2. Every eternal Mercy , every spiritual Priviledge is both purchased for us , and sprinkled unto us , by the Blood of Christ. 3. There is such an Uncleanness in our Natures , our Persons , our Duties and Worship ; that unless they and we are all sprinkled with the Blood of Christ , neither we nor they can have any Acceptance with God. 4. The Sacrifice of Christ is the one , only , everlasting fountain and spring of all Sanctification and sacred Dedication ; whereby the whole new Creation is purified and dedicated unto God. VER . XXIV . The Opposition between the High Priests of the Law , and their Sacrifices , with their Efficacy , and the Lord Christ with his Sacrifice and its Efficacy , is farther carried on in this verse . And this is done in an Instance of a Dissimil tude between them , as it was shewed in general before , in how many things they did agree . And this Dissimilitude consists in the place and manner of the Discharge of their Office , after the great Expiatory Sacrifice , which each of them did offer . The Causal Connexion of the words doth also intimate , that a farther Evidence is given unto what was before laid down ; namely , that Heavenly things were purified by the Blood of Christ. For as an Assurance thereof , upon the Dedication of the new Covenant , he entered into Heaven it self . Had he purified the Things only on the Earth , we could have entered only into an Earthly Sanctuary , as did the High Priest of Old. But he is entered , as the Apostle now declares , into Heaven it self , which in the gracious Presence of God therein , is the spring and Center of all the things purified by his Sacrifice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the House of the Sanctuary . Sancta ; Sacrarium ; Sanctuarium ; Sancta Sanctorum ; the most holy Place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Manufacta ; manibus extructa ; built with hands . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the similitude of that which is true . Vul. Exemplaria verorum . Exemplar respondens veris illis . An example answering unto the true , a Resemblance of the True. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face ; faciei , vultui , conspectui ; in the Presence . VER . XXIV . For Christ is not entered into the Holy Places , ( the Sanctuary ) made with hands , the figures of the true ; But into Heaven it self now to appear in the Presence of God for us . There is in the words a Dissimilitude between the Lord Christ and the Priests of the Law , or an Opposition between what was done by the one and the other . And one Branch of the Antithesis , as unto Affirmation on the one hand , is included in the Negation on the other . For in that he says he is not entered into the Holy Places made with hands , it is affirmed that the High Priest did so of Old , and no more . In the words there is , I. The Subject spoken of , that is Christ. II. A Double Proposition concerning Him. 1. Negative ; that he is not entered into the Holy Places made with hands . 2. Affirmative ; that he is so , into Heaven it self . III. The End of what is so affirmatively ascribed unto him . To appear in the Presence of God for us . 1. The Subject spoken of is Christ. Jesus , saith the Vulgar Latine . But all Greek Copies with the Syriack , have Christ. From the 15th . verse he had spoken indefinitely of the Mediator of the New Covenant , what he was to be , and what he had to do , whoever he were . This Mediator and the High Priest of the Church are one and the same . He makes Application of all he had said , unto one singular Person , Christ our High Priest. That which in general is ascribed unto him , or spoken of him both negatively and affirmatively , is an Entrance ; That which was the peculiar Dignity of the High Priest of Old , wherein the principal Discharge of his Duty did consist , and whereon the Efficacy of his whole Ministration did depend , was , that He , and He alone did enter into the Holy Place , the Typical Representation of the Presence of God. Wherefore such an entrance must our High Priest have after he had offered himself once for all . II. This entrance of our High Priest as unto the place whereinto he entred , is expressed , first , Negatively ; not into the Holy Places made with hands . The place intended is the Sanctuary or most Holy Place in the Tabernacle . It is here expressed in the Plural Number to answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for so the LXX render their Reduplications , wherewith they supply their want of superlatives . These Holy Places Christ entered not into . A Double Description is here given of this Place . ( 1 ) As unto its Nature ; ( 2 ) As unto its Use. 1. As unto its Nature , it was made with hands ; built by the hands of Men. The manner of this Building was part of its Glory ; for it relates unto the framing and erection of the Tabernacle in the Wilderness . And as this was wholly directed by God himself , so he endowed them in an extraordinary manner with singular Skill and Wisdom by whom the work was wrought . But as unto the thing it self , it is a diminution from its Glory , not absolutely but comparatively ; yet was still made by the hands of Men , and so had no Glory in comparison of that which doth excel , namely , Heaven it self . 2. As unto the use of these Holies , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is signified by the Type ; and this we commonly call the Antitype . So is the word used by the Apostle Peter , 1 Pet. 3. 21. The Substance of what is typified . Sometimes it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Type and Resemblance of the thing signified . So is it here used , and well rendered Figures . And what the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing verse , he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They are therefore the same ; only they express different respect and notions of the same things . As the Delineation and Representation of Heavenly things in them were obscure and dark , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitudes , Resemblances of Heavenly things ; As that Representation which they had and made of them , was a Transcript from the Original Pattern and Idea in the Mind of God , and shewed unto Moses in the Mount , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or express Figures . And they were thus Figures of the True ; that is , the true Holies . True in these expressions is opposed unto Shadowing and Typical , not unto that which is false or abulterate . So Joh. 1. 17 , 18. real , substantial , the things originally in all these Institutions . This is a brief Description of the Place whereinto the High Priest under the Law did enter , wherein his great Priviledge did consist , and whereon the Efficacy of all his other Administrations did Depend . And it is described , ( 1 ) With respect unto its Institution , it was the most Holy Place , peculiarly dedicated unto the Reception of the especial Pledges of the Presence of God. ( 2 ) As unto its Fabrick ; it was made with hands ; though of an excellent structure , directed by God himself , and framed by his especial command ; yet was it in its self no more but the work of Mens hands . ( 3 ) As unto its principal end and use ; it was a figure and Resemblance of Heavenly things . All Gods Appointments in his service , have their proper season , Beauty and Glory and Use , which are all given them by his Appointment . Even the things that were made with mens hands , had so , whilst they had the force of a Divine Institution . To enter into the Presence of God represented by the Typical Pledges of it in this place , was the height of what the High Priest under the Law attained unto . And this he did on the Ground of the Dedication and Purification of the Tabernacle by the Blood of the Sacrifices of Goats and Calves . And it may be said , if the Lord Jesus Christ be the High Priest of the Church , hither or into this place he ought to have entered . I Answer , He ought indeed so to have done , if by his Sacrifice he had purified only earthly things . But whereas he had no such Design , nor were the temporal things of the whole Creation worth the Purification with one drop of his Blood , but they were things Spiritual and Heavenly that were purified by his Sacrifice , he was not to enter into the Holy Place made with hands , the Figures of the same , but into Heaven it self . In opposition unto what is denyed of him , and which is therein ascribed unto the High Priest of the Law ; the place whereinto he did enter is called Heaven it self . The Entrance spoken of was Sacerdotal , not Triumphant and Regal , as I have elsewhere declared . And by this Heaven it self a peculiar place is intended . The Apostle hath in several places affirmed that in his Ascension he passed through the Heavens ; and was made higher then the Heavens . Wherefore by this , Heaven it self , some place that is called so by the way of Eminency , is intended . This in the Scripture is sometimes called the Heaven of Heavens , and the third Heaven ; The place of the peculiar Residence of the Presence , Majesty and Glory of God , and of his Throne ; where all his Blessed Saints enjoy his Presence , and all his Holy Angels minister unto him . A Place above all these aspectable Heavens , the Heavens which we do behold . The Entrance of Christ into Heaven as our High Priest , was into it as the Temple of God , wherein the Chief thing considerable is the Throne of Grace . For it is that which answers unto and was signified by the entrance of the High Priest into the most Holy Place in the Tabernacle . And there was nothing therein but the Ark and the Mercy-seat , with the Cherubims of Glory overshadowing them , which , as we have declared , was a Representation of a Throne of Grace . He entered likewise into Heaven Triumphantly as it was the Palace of God , the Throne of the Great King , and sat down at the Right hand of the Majesty on high ; But this he did with respect unto the Execution of his Kingly Office with Authority and Power . For as the Offices of Christ are distinct , and their Exercise is so also ; so Heaven it self wherein he now dischargeth them all , is proposed unto us , under divers Considerations , distinctly answering unto the work that the Lord Christ hath yet to perform therein . And this serves , 1. Unto the Direction and Encouragement of Faith. When we apply our selves unto Christ to seek for Aid for the subduing and destruction of our spiritual Adversaries , by his ruling Power , that mighty Power whereby he is able to subdue all things unto himself , we consider him on the Throne of Majesty in the full Possession of all Power in Heaven and Earth ; Hereby is Faith both encouraged and directed in its Acting or approach unto him . And when we go unto him for relief under our Temptations with a sense of the Guilt of Sin , which requires tenderness and compassion , we consider him as in the Temple of God appearing as our High Priest before the Throne of Grace . Chap. 4. 14 , 15 , 16. 2. This Representation is the spring of all Spiritual Consolation . God on a Throne of Grace , the Lord Christ before it in the Exercise of his office with Faithfulness , Compassion and Power , is the Spring and Center of all the Comforts of the Church . Schlictingius affirms on this Place , that these things are spoken of Christ , only in a neat and handsom Metaphor under which he is compared unto the Priests of old . And the whole of his Discourse tends unto this , that it is a Comparison framed or coyned by the Apostle for the Illustration of what he intends . But this is not to interpret the meaning of his words , but directly to oppose his whole design . For it is not a fancied framed . Comparison that the Apostle insists on , but a Declaration of the Typical Significancy of legal Institutions ; and his Purpose is to manifest the Accomplishment of them all in Christ alone . Lastly ; The End of this Sacerdotal Entrance of Christ into Heaven is expressed ; Now to appear in the Presence of God for us . A farther Degree of Opposition between our High Priest and those of the Law , is expressed in these words . They entred into the Holy Place to appear for the People , and to present their Supplications unto God. But this was only in an Earthly Tabernacle , and that before a Material Ark and Mercy-Seat . In what is here ascribed unto Christ , there are many differences from what was so done by them . 1. In the Time of what he did or doth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Now : At this present Season and always . What those others did was of no continuance . But this NOW is expressive of the whole Season and Duration of time from the Entrance of Christ into Heaven , unto the Consummation of all things . So he declares it in the next Verse . He never departs out of the Sanctuary to prepare for a new Sacrifice as they did of old . There is no moment of Time wherein it may not be said , He now appeareth for us . 2. In the End of his Entrance into this Heavenly Sanctuary : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to appear ; Absolutely his Entrance into Heaven had other Ends , but this is the only End of his entring into Heaven as Gods Temple , the Seat of the Throne of Grace , as our High Priest. And the whole Discharge of the remaining Duties of his Sacerdotal Office are comprized in this word , as we shall immediately demonstrate . 3. In that he doth thus appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vultui , Conspectui , Faciei Dei ; That is , the immediate Presence of God , in opposition unto the Typical Symbols of it in the Tabernacle , before which the High-Priest presented himself . The High Priest appeared before the Ark , the Cherubims and Mercy-seat composed into the Form of a Throne : Christ enters into the real Presence of God , standing in his sight , before his Face ; and this expresseth his full Assurance of his Success in his undertaking , and his full discharge from that Charge of the Guilt of Sin which he underwent . Had he not made an end of it , had he not absolutely been freed from it , he could not have thus appeared with Confidence and Boldness in the Presence of God. Lastly ; This is said to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us . This referrs only to Appear ; to appear for us ; that is , as we shall see , to do all things with God for us , at the Throne of Grace that we may be saved . The words being Opened , the Nature of the thing it self , namely of the present Appearance of Christ in Heaven , must be farther enquired into . And it may be declared in the ensuing Observations . 1. It is an Act of his Sacerdotal Office. Not only He who is our High Priest doth so appear , but he so doth as the High Priest of the Church . For such was the Duty of the High Priest under the Law , whereby it was typified and represented . His Entrance into the Holy Place and Presentation of himself before the Mercy-seat was in the discharge of his office , and he did it by Vertue thereof . And this is one principal Foundation of the Churches Comfort , namely that the present Appearance of Christ in the Presence of God , is a part of his Office , a Duty in the Discharge of it . 2. It is such an Act and Duty of our High Priest as supposeth the Offering of himself a Sacrifice for Sin , antecedent thereunto . For it was with the blood of the expiatory Sacrifices offered before on the Altar , that the High Priest entred into the Holy Place . It hath therefore regard unto his antecedent Sacrifice , or his offering himself in his death and blood-shedding unto God. Without a supposition hereof , he could not as our High Priest have entred into the Sanctuary and have appeared in the Presence of God. Wherefore 3. It supposeth the Accomplishment of the Work of the Redemption of the Church . His words in this Appearance before God , are expressed , Joh. 17. 4. I have glorified thee on the Earth , I have finished the work thou gavest me to do ; and now I come unto thee . He was sent of God into the World on this great Errand , for this great Work ; and he returned not unto him , he appeared not in the Presence of him that sent him , until he had fulfilled it , and was ready in all things to give an Account of it unto the eternal Glory of God. 4. In this his Appearance he presents himself unto God as a Lamb that had been slain . Rev. 5. 6. He is now alive and lives for ever . But there must as unto Efficacy in this Appearance be a Representation of his Sacrifice , his Suffering , his Death , his Blood , of himself as a Lamb slain and offered unto God. And this was to be so in Answer unto the blood of the Expiatory Sacrifice , which the High Priest carried into the Holy Place . For he was himself both the Priest and the Sacrifice , the Offerer and the Lamb. And as that Blood was sprinkled before the Ark and the Mercy-seat , to apply the Attonement made unto all the sacred pledges of Gods Presence and Good Will ; so from this Representation of the Offering of Christ , of himself as a Lamb that had been slain , in this his Appearance before God , doth all the Application of its Benefits unto the Church proceed . 5. He thus appears for us . He is therein therefore the great Representative of the Church , or he represents the whole Church of his Redeemed , unto God. There is more in it then meerly for our Good. It is as it were the Appearance of an Advocate , a Law-Appearance in the behalf of others . So is it declared 1 Joh. 2. 1 , 2. He will at the end of all present his whole Church unto God , with the whole work of his Love and Grace accomplished towards them . He first so presents it unto himself and then to God , Eph. 5. 26 , 27. Now he presents them as the Portion given unto him of God out of fallen Mankind to be Redeemed and Saved ; saying , behold I and the children which thou gavest me ; thine they were and thou gavest them to me . I present them unto thy Love and Care , holy Father , that they may enjoy all the fruits of thine Eternal Love , all the Benefits of my Death and Sacrifice . 6. This is the great Testimony of the Continuation of his Love , Care and Compassion towards the Church now he is in the height of his own Glory . Love , Care and Compassion belong unto him in an especial manner as he is an High Priest , which we have declared on many occasions . They are the spring of all his Sacerdotal actings . And they are all witnessed unto in his perpetual Appearance in the presence of God for us . 7. This also comprizeth his being an Advocate . He is hereby in a continual readiness to plead our Cause against all Accusations , which is the especial Nature of his work as an Advocate ; which is distinct from his Intercession , whereby he procures supplies of Grace and Mercy for us . 8. This Account of the Appearance of Christ before God on the Throne of Grace , gives direction into a right Apprehension of the way of the Dispensation of all saving Grace and Mercy unto the Church . The Spring and Fountain of it is God himself , not absolutely considered , but as a on Throne of Grace . Goodness , Grace , Love and Mercy are natural unto him ; but so also are Righteousness and Judgment . That he should be on a Throne of Grace is an Act of his Soveraign Will and Pleasure , which is the original Spring of the Dispensation of all Grace unto the Church . The procuring Cause of all Grace and Mercy for the Church , as issuing from this Throne of Grace , is the Sacrifice of Christ , whereby Attonement was made for Sin , and all Heavenly things purifyed unto their proper End. Hence he is continually represented before this Throne of God , as a Lamb that had been slain . The Actual Application of all Grace and Mercy unto the Church and every member of it , depends on this his Appearance before God , and the Intercession wherewith it is accompanied . Schlictingius grants on the place , that Christ doth indeed Solicitously take care of the Salvation of the Church ; but yet God , saith he , doth grant it of meer Mercy without any regard unto Satisfaction or Merit ; which , saith he , we exclude . And the only Reason he gives for their so doing is this ; that where there is Satisfaction or Merit , there is no need of Oblation , Appearance or Intercession . But this Fancy ( opposed unto the Wisdom of God in the Dispensation of himself and his Grace ) ariseth from their Corrupt Notion of these things . If the Oblation of Christ with his Appearance in Heaven and Intercession were nothing but what they imagine them to be , that is , his Appearance in Heaven with all Power committed unto him , and the Administration of it for our Good , his Satisfaction and Merit could not directly be thence proved . Yet also on the other hand are they no way disproved thereby ; for they might be antecedently necessary unto the exercise of this Power . But the Argument is firm on the other hand . There is in the Dispensation of Grace and Mercy respect had unto Satisfaction and Merit , because it is by the Blood and Sacrifice of Christ , as it is the design of the Apostle to declare . For whereas He was therein an offering for Sin , was made Sin for us , and bare all our Iniquities , undergoing the Penalty or Curse of the Law due unto them , which we call his Satisfaction or Suffering in our stead . And whereas all that he did antecedently unto the Oblation of himself for the Salvation of the Church , he did it in a way of Obedience unto God by Vertue of the Compact or Covenant between the Father and Him for our Salvation unto his Glory , which we call his Merit ; Unto these there is respect in the dispensation of Grace , or the Lord Christ lived and died in Vain . But to declare their Apprehension of these things , the same Author adds ; Porro in Pontifice legali , apparitio distincta erat ab oblatione , licet utraque erat conjuncta & simul fieret ; nempe quia alius erat Pontifex , alia victima ; & apparebat quidem Pontifex , offerebatur autem victima , seu sanguis victimae : At nostri Pontificis & oblatio & apparitio , quemadmodum & interpellatio , reipsa idem sunt ; quia nimirum idem est Pontifex & Victima . Dum enim apparet Christus , seipsum offert ; & dum seipsum offert , apparet ; dum autem & offert & apparet , interpellat . 1. It is not true that the Oblation or Offering of the Sacrifice , by the High Priest and his Appearance in the Holy Place was at the same time . For he offered his Sacrifice at the Altar without , and afterwards entred with the blood into the Holy Place . 2. He grants that the Blood of the Sacrifice was offered ; but will not allow that the Blood of Christ was offered at all , nor that Christ offered himself before he had laid aside both flesh and blood having no such thing belonging unto him . 3. That the Sacrifice of Christ , his Oblation , Appearance , and Intercession are all one and the same , and that nothing but his Power and Care in Heaven for the Salvation of the Church is intended by them , is an Imagination expresly contradictory unto the whole Design , and all the Reasonings of the Apostle in the Context . For he carefully distinguisheth those things one from the other , sheweth the different and distinct time of them under the Old Testament , declareth their distinct Natures , Acts and Effects , with the different places of their performance . Violence also is offered unto the signification of the Words , and the common Notion of things intended by them , to make way for this Conceit . In common use and force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one thing , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are others . It is true , the Lord Christ is in himself both the Priest and the Sacrifice ; but it doth not thence follow , that his offering of himself and his Appearance in the Presence of God for us , are the same ; but only that they are the Acts of the same Person . This Continual Appearance of the Lord Christ for us , as our High Priest in the Presence of God , in the way explained , is the Foundation of the Safety of the Church in all Ages ; and that whereon all our Consolation doth depend ; whence Relief is derived by Faith on all occasions . The Consideration hereof being rightly improved will carry us through all difficulties , Temptations and Trials with safety unto the End. VER . XXV . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and not also ; neque , neither ; nor yet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul ; He made his Soul an offering for Sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in or with Blood that was not his own properly , Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with other blood , or the blood of another . Nor yet that he should offer himself often as the High Priest entreth into the Holy-Place every year with the blood of others . In the foregoing verse there is an Opposition in the Comparison between the Lord Christ , and the High Priest of the Law ; yet is it such as hath its Foundation in a Similitude that is between them ; and therefore respects not so much the things themselves opposed , as the manner of them . For as the Lord Christ entred not into the Holy Place made with hands , but into Heaven it self ; So the High Priest had an entrance also , yet not into Heaven , but into that other Holy Place . But in this verse there is an opposition in the Comparison that hath no Foundation in any similitude between them , and that is absolutely denyed of Christ which belonged essentially unto the Discharge of the Office of the High Priest of Old. Many things ensued on the Weakness and Imperfection of the Types , which would not allow that there should be a perfect compleat Resemblance in them of the Substance it self , that all things between them exactly should answer unto One another . Hence they did at best but obscurely represent the good things to come , and in some things it was not possible but there should be a great discrepancy between them . The Assertion in these Words proceeds on a Supposition of the Duty of the High Priest , which had that Reason for it , as that it was absolutely necessary that our High Priest should not do after the same manner . The High Priest ended not his work of offering Sacrifices by his entrance into the Holy Place with the Blood of it ; but he was to repeat the same Sacrifice again every year . This therefore , in correspondence with this Type , might be expected from Christ also ; namely , that whereas he offered himself unto God through the Eternal Spirit , and afterwards entred into the Holy Place or Heaven it self , he should offer himself again , and so have another entrance into the Presence of God. This the Apostle denies him to have done , and in the next verse gives a demonstration , proving it was impossible he should so do . And hereof he gives the Reason both in the remaining verses of this Chapter and the beginning of the next . The Repetition of the annual Sacrifices under the Law was mainly from hence , because they were not able perfectly to effect that which they did signifie ; But the One Sacrifice of Christ did at once perfectly accomplish what they did represent . Herein therefore of necessity there was to be a difference , a Dissimilitude , an Opposition between what those High Priests did as unto the Repetition of Sacrifices , and what was done by our High Priest , which is expressed in this verse . The Introduction of the Apostles Assertion is by the disjunctive Negative , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor yet ; It answers the Negative in the first part of the preceding verse . He entred not into the Holy Place made with hands as the High Priest ; nor yet to do what the High Priest did afterwards . In the words themselves there are two things . ( 1 ) What is denyed of the Lord Christ. ( 2 ) The Limitation of that Denial unto the other part of the Comparison as unto what the High Priest did . 1. It is denied of him that he did thus enter into Heaven that he should offer himself often ; It doth not follow , saith the Apostle , that because as an High Priest he entred into Heaven , as the High Priests of the Law entred into the Holy Place made with hands , that he should therefore offer himself often , as that High Priest offered every year . It was not required of him , there was no need of it for the Reasons mentioned , it was impossible he should . For this offering of himself was not his Appearance in the Presence of God ; but the One Sacrifice of himself by death , as the Apostle declares in the next verse . That he should so offer himself often , more than once , was needless from the Perfection of that one Offering ; By one Offering he hath for ever perfected them that were Sanctified ; And impossible from the Condition of his Person , he could not dye often . What remains for the Exposition of these words , will be declared in the removal of those false Glosses and wrestings of them , whereby some endeavour to pervert them . The Socinians plead from hence that the Sacrifice of Christ , or his offering of himself is the same with his Appearance in Heaven , and the Presentation of himself in the Presence of God ; and they do it out of Hatred unto the Attonement made by his Blood. For , say they , it is here compared unto the entrance of the High Priest into the Holy Place every year ; which was only an Appearance in the Presence of God. Answ. 1. There is no such Comparison intended in the words . The Apostle mentioning the entrance of the High Priest with Blood into the Holy Place , intends only to evince the Imperfection of that Service , in that after he had done so , he was again to offer renewed Sacrifices every year , a sufficient Evidence that those Sacrifices could never make them perfect who came unto God by them . With Christ it was not so , as the Apostle declares . So that there is not herein a Comparison between the things themselves , but an Opposition between their Effects . 2. It is granted that the entrance of the High Priest into the Holy Place , belonged unto the Complement or Perfection of his Service in the expiatory Sacrifice But the Sacrifice it self did not consist therein . So likewise did the entrance of Christ into Heaven belong unto the Perfection of the Effects and Efficacy of his Sacrifice , as unto the way of its Application unto the Church . So far there is a Comparison in the words and no further . 3. That the Sacrifice of Christ or his offering himself once for all , once and not often , is the same with his continual Presentation of himself in the Presence of God , is both false in it self , and contrary to the express design of the Apostle . For ( 1 ) It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a slain or bloody Sacrifice , whereof he treats , as he expresly calls it , ver . 25 , 26. But there is no shedding of blood in the Appearance of Christ in Heaven ; nor , according to these men , any such thing appertaining unto his Nature . ( 2 ) These things are distinguished in the Scripture from their different Natures and Effects . 1 Joh. 2. 1 , 2. ( 3 ) His Sacrifice or the offering of himself , is so affirmed to be one , as to consist in One individual Act. It is not only said that it was one Offering , but that it was once only offered , ver . 26 , 28. This is no way reconcileable unto his continual Appearance in the presence of God. ( 4 ) His Offering is mentioned by the Apostle as that which was then past , and no more to be repeated . He hath by one Offering perfected them that are Sanctified . ( 5 ) His Oblation was accompanied with , and inseparable from suffering ; So he declares in the next verse ; proving that he could not often offer himself , because he could not often suffer . But his Presentation of himself in Heaven , is not only inconsistent with actual Suffering , but also with any obnoxiousness thereunto . It belongs unto his state of Exaltation and Glory . ( 6 ) The time of the offering himself is limited unto the End of the World ; now once in the end of the World ; in opposition unto the Season that passed before ; denoting a certain determinate Season in the dispensation of times ; of which afterwards . ( 7 ) This Imagination is destructive of the principal design and Argument of the Apostle . For he proves the Imperfection of the Sacrifices of the Law , and their insufficiency to consummate the Church , from their annual Repetition ; affirming that if they could have perfected the Worshippers , they would have ceased to have been offered . Yet was that Sacrifice , which he respects , repeated only once a year . But , on this Supposition , the Sacrifice of Christ must be offered always , and never cease to be actually offered , which reflects a greater Imperfection on it , then was on those which were repeated only once a year . But the Apostle expresly affirms that the Sacrifice , which could effect its End , must cease to be offered ; Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified ; he doth not continue to offer himself ; though he doth so , to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church . The Expositors of the Roman Church do raise an Objection on this place , for no other End , but that they may return an Answer unto it , perniciously opposite unto and destructive of the Truth here taught by the Apostle ; though some of them do acknowledge that it is capable of another answer . But this is that which they principally insist upon as needful unto their present Cause . They say therefore that if Christ cease to offer himself , then it seems that his Sacerdotal Office ceaseth also . For it belongs unto that office to offer Sacrifices continually . But there is no force in this Objection . For it belongs to no Priest to offer any other , or any more Sacrifices but what were sufficient and effectual unto the End of them and their office . And such was the One Sacrifice of Christ. Besides though it be not actually repeated , yet it is vertually applyed always ; and this belongs unto the present discharge of his Sacerdotal Office : So doth also his Appearance in Heaven for us , with his Intercession ; where he still continues in the actual exercise of his Priesthood , so far as is needful or possible . But they have an Answer of their own , unto their own Objection . They say therefore , that Christ continueth to offer himself every day in the Sacrifice of the Mass , by the hands of the Priests of their Church . And this Sacrifice of him , though it be unbloody , yet is a true real Sacrifice of Christ , the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them . For this is not to expound the words , but to dispute against the Doctrine of the Apostle ; As I shall briefly evince . 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified , is a Fundamental Article of Faith. Where this is denied , or overthrown , either directly or by just Consequence , the Church is overthrown also . But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice , or of the offering of himself . And there is no Instance , wherein the Romanists do more expresly oppose the Fundamental Articles of Religion . 2. The Repetition of Sacrifices arose solely from their Imperfection , as the Apostle declares , Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law , that they were repeated once every year in one place only ; how great must the Imperfection of the Sacrifice of Christ be esteemed , if it be not effectual to take away Sin , and perfect them that are Sanctified , unless it be repeated every day , and that , it may be , in a thousand Places ? 3. To say that Christ offereth himself often , is expresly and in Terms contradictory to the Assertion of the Apostle . Whatever therefore they may apprehend of the offering of him by their Priests , yet most certain it is , that he doth not every day offer himself . But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself , of himself , by the eternal Spirit once for all ; so the pretence to offer him often by the Priests is highly Sacrilegious . 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane , the inexpressible Operation of the Holy Ghost in him , unto such a peculiar acting of all Grace , especially of Zeal unto the Glory of God , and compassion for the Souls of men , as are inimitable unto the whole Creation , were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God. And how can a poor sinful Mortal man , such as are the best of their Priests ; pretend to offer the same Sacrifice unto God ? 5. An unbloody Sacrifice , is , ( 1 ) A Contradiction in it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the only Sacrifice which the Apostle treats of , is victimae mactatio , as well as victimae mactatae oblatio . It is a Sacrifice by death , and that by blood-shedding ; other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any . ( 2 ) If it might be supposed , yet is it a thing altogether useless ; For without shedding of Blood there is no Remission . The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations : Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions , to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin. An unbloody Sacrifice for the Remission of Sin , overthrows both the Law and the Gospel . ( 3 ) It is directly contrary unto the Argument of the Apostle in the next verse ; wherein he proves that Christ could not offer himself often . For he doth it by affirming , that if he did so , then must he often suffer , that is , by the Effusion of his Blood ; which was absolutely necessary in and unto his Sacrifice . Wherefore an unbloody Sacrifice , which is without Suffering , whatever it be , is not the Sacrifice of Christ. For if he be often offered , he must often suffer , as the Apostle affirms . Nor is it unto any Purpose to say , that this unbloody Sacrifice of the Mass , receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross , as it is pleaded by the defenders of it ; For the Question is not what value it hath , nor whence it hath it ; but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie ; The Sacrifice or Offering of Christ , was ( 1 ) By Himself alone through the eternal Spirit . ( 2 ) Was of his whole Humane Nature as to the matter of it . He made his Soul an offering for Sin. ( 3 ) Was by Death and Bloodshedding , whereon its entire Efficacy as unto Attonement , Reconciliation and the Sanctification of the Church , do depend . ( 4 ) Was once only offered , and could be so no more from the Glory of his Person , and the Nature of the Sacrifice it self . ( 5 ) Was offered with such glorious internal actings of Grace , as no Mortal creature can comprehend . ( 6 ) Was accompanied with his bearing the Curse of the Law , and the Punishment due unto our Sins ; which were taken away thereby . And in all this the Humane Nature was supported , sustained and acted by the Divine in the same Person , which gave the whole Duty its Efficacy and Merit . That pretended in the Mass , is ( 1. ) Offered by Priests without Him , or those which call themselves so ; who therefore rather represent them by whom he was Crucified , then himself who offered himself alone . ( 2. ) Is only of Bread and Wine , which have nothing in them of the Soul of Christ , allowing their Transubstantiation . ( 3. ) Can have no Influence into the Remission of Sins , being confessedly unbloody , whereas without the shedding of Blood there is no Remission ( 4. ) Is often offered , that is , every day , declaring a greater imperfection in it , then was in the great Expiatory Sacrifice of the Law , which was offered only once a year . ( 5 ) Requires unto it no Grace in the Offerer , but only an Intention to do his Office. ( 6 ) Doth in nothing answer the Curse of the Law , and therefore makes no Attonement . Wherefore these things are so far from being the same Sacrifice , as that they are opposite , inconsistent , and the admission of the One , is the Destruction of the other . Some Observations we may take from the Text. 1. Such is the absolute Perfection of the One offering of Christ , that it stands in need of , that it will admit of no Repetition in any kind . Hence the Apostle affirms that if it be despised or neglected , there remains no more sacrifice for Sin. There is none of any other kind , nor any Repetition to be made of it self ; as there was of the most solemn legal Sacrifices . Neither of them are consistent with its perfection . And this absolute Perfection of the One offering of Christ ariseth , ( 1 ) From the Dignity of his Person , Acts 20. 28. There needs no new offering after that , wherein he who offered and who was offered , was God and Man in one Person . The Repetition of this offering , is inconsistent with the Glory of the Wisdom , Righteousness , Holiness and Grace of God ; and would be utterly derogatory to the dignity of his Person . ( 2 ) From the Nature of the Sacrifice it self ; 1. In the internal gracious actings of his Soul ; He offered himself unto God through the eternal Spirit . Grace and Obedience could never be more glorified . 2. In the Punishment he underwent , answering and taking away the whole Curse of the Law ; any farther offering for Attonement is highly Blasphemous . 3. From the Love of the Father unto him and delight in him . As in his Person , so in his one offering the Soul of God resteth and is well-pleased . 4. From its Efficacy unto all Ends of a Sacrifice . Nothing was ever designed therein , but was at once accomplished by this One offering of Christ. Wherefore 2. This one offering of Christ is always effectual unto all the Ends of it , even no less then it was in the day and hour when it was actually offered . Therefore it needs no Repetition like those of old , which could affect the Conscience of a sinner only for a season , and until the Incursion of some new sin . This is always fresh in the Vertue of it , and needs nothing but renewed Application by Faith , for the communication of its Effects and Fruits unto us . Wherefore 3. The great Call and Direction of the Gospel is to guide Faith , and keep it up unto this One offering of Christ , as the spring of all Grace and Mercy . This is the immediate End of all its Ordinances of Worship . In the preaching of the Word , the Lord Christ is set forth as evidently Crucified before our Eyes ; and in the Ordinance of the Supper especially , is it represented unto the peculiar Exercise of Faith. But we must proceed to a brief Exposition of the remainder of this Verse . The One offering of Christ is not here proposed absolutely , but in Opposition unto the High Priest of the Law , whose entrance into the Holy Place did not put an end unto his offering of Sacrifices , but his whole Service about them was to be annually repeated . This Sacrifice of the High Priest we have treated of before , and shall therefore now only open these words wherein it is expressed . 1. The Person spoken of is the High Priest ; that is , any One , every One that is so , or that was so in any Age of the Church , from the Institution of that Priesthood unto the Expiration of it . As the High Priest ; in like manner so he did . 2. It is affirmed of him , that he entreth , in the present Tense . Some think that respect is had unto the continuance of the Temple-service at that Time. He entreth , that is , he continueth so to do . And this the Apostle sometimes admits of , as Chap. 8. 4. But in this Place he intends no more but the Constitution of the Law. According unto the Law He entereth . This is that which the Law requires . And hereby , as in other Instances , the Apostle lays before their Consideration a Scheme of their ancient Worship , as it was at first established , that it might be the better compared with the Dispensation of the New Covenant , and the Ministry of Christ. 3. This Entrance is limited unto the Holy Place . The most Holy Place in the Tabernacle or Temple , the Holy Place made with hands . 4. There is the Season of their Entrance ; yearly . Once in an annual Revolution , or the day fixed by the Law , the tenth day of the Month Tisri or our September . 5. The Manner of his entrance was , with the blood of others ; Blood that was not his own , as the Syriack expresseth it . The Blood of the Sacrifice of Christ was his own . He redeemed the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 20. 28. Hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other blood , the Blood of others ; that is , the blood of Bulls and Goats offered in Sacrifice , in for cum , say most Expositors , which is not unusual . See 1 Joh. 5. 6. Gen. 32. 10. Hos. 4. 3. The meaning is , by vertue of the Blood of others , which he carried with him into the Holy Place . That which is denied of Christ the Antitype is the Repetition of this Service , and that because of the Perfection of his Sacrifice , the other being repeated because of their Imperfection . And we may observe , that Whatever had the greatest Glory in the Old Legal Institutions , carried along with it the evidence of its own Imperfection , compared with the thing signified in Christ and his Office. The Entrance of the High Priest into the Holy Place , was the most glorious Solemnity of the Law. Howbeit the annual Repetition of it was a sufficient Evidence of its Imperfection , as the Apostle disputes in the beginning of the next Chapter . VER . XXVI . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly Causal ; quia , quandoquidem , quoniam . But it is generally rendred in this Place by all Expositors , alioqui ; by Concession ; if it were so that he would offer , offer himself ; for otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He would have been a Debter ; it would have been due from him . Oportebat , oportuisset ; He ought . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. frequenter pati . Others , saepe , saepius passum fuisse ; to have suffered often , more often , frequently ; that is , once every year . Syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; many times , and not once only . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. ab origine mundi ; Others , à condito mundo ; from the Foundation of the world ; that is , after the entrance of Sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the end of the World. Vul. in consummatione seculorum ; sub consummationem seculorum ; towards the Consummation of all things . In the fulness of Time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ad peccatum abolendum , ad abolitionem peccati . Vul. ad destitutionem peccati ; Rhemist . the Destruction of Sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; apparuit ; patefactus est . He was made manifest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Vulgar renders the words , per hostiam suam apparuit ; which the Rhemists translate , he hath appeared by his own Host ; most absurdly both as unto words and sense . Syr. At one time he offered his Soul by the Sacrifice or immolation of himself . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth relate unto , we must enquire in the Exposition of the Words . VER . XXVI . For then ( if otherwise ) must he ( he ought ) often ( to ) have suffered since ( from ) the Foundation of the World : But now once in the End of the World ( in the Consummation of times ) hath he appeared , ( been made manifest ) to put away ( to abolish , or for the Destruction of ) Sin , by the Sacrifice of himself . There are sundry Difficulties in these words , both as to the Signification and Construction of them , as also unto their sense and importance , with the Nature of the Argument contained in them , and the things treated of . I shall not repeat the various Conjectures of Expositors , most of which are alien from the mind of the Apostle , and easie to be refuted , if that belonged any way unto the edification of the Reader . But I shall only give that Account of the whole , and the several Parts of it , which according unto the best of my understanding doth represent the mind of the Holy Ghost with perspicuity and clearness . There are two Parts of the Words . ( 1. ) A Reason confirming the foregoing Assertion , that Christ was not often to offer himself , as the High Priest did offer Sacrifice every year when he entred into the Holy Place . For then must he &c. ( 2. ) A Confirmation of that Reason from the Nature and End of the Sacrifice of Christ , as stated in matter of Fact according unto the Appointment of God. But now once in the End ; &c. In the first , we may consider ( 1 ) The note of Connexion , and of the Introduction of the Reason insisted on . ( 2 ) The signification or sense of the Words . ( 3 ) The Ground and Nature of the Argument contained in them . 1. The Note of Connexion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render , for then : If it were so ; namely , that Christ should often offer himself . Had it been otherwise , that Christ had so offered himself ; so we observed that most translate the Word by alioquin . Either way the intention of the Apostle is expressed , which is to confirm what he had before affirmed by the Introduction of a new Reason of it . 2. From a Supposition of the contrary unto what he had affirmed , the Apostle proves not only the Truth , but the necessity of his Assertion . For then ; ( 1 ) He must , He ought ; he would have been a Debtor , as the Syriack speaks , it would have been due from him , and indispensibly required of him . It would have been so necessitate medii , which is the greatest in Divine Institutions and Duties . There could have been no such thing , unless that which he now infers from it , be allowed , which was utterly impossible . ( 2. ) That which he ought so to have done is to suffer in the offering of himself . All the sufferings of Christ in the whole Course of his Humiliation and Obedience , are sometimes expressed by this Word ; as Chap. 5. 8. But the suffering here intended is that of his Death , and the shedding of his Blood therein alone . That which accompanied , and was inseparable from his actual Sacrifice , or the immactation of himself ; to have died , to have shed his blood , to have underwent the Penalty and Curse of the Law. ( 3 ) Often ; frequently ; as the High Priest offered Sacrifice of Old ; once every year . ( 4. ) Since , or rather , from the Foundation of the World. This expression is somtimes used absolutely for the Original of the World in its Creation ; For the absolute Beginning of Time and all things measured by it . Eph. 1. 4. Mat. 25. 34. Joh. 17. 24. 1 Pet. 1. 20. Sometimes from what immediately succeeded on that beginning ; Mat. 13. 35. Luk. 11. 5. Heb. 4. 3. Rev. 13. 8. And it is in the latter sense , that it is here used . From the Foundation of the World , that is , from the first entrance of Sin into the World , and the giving of the first Promise , which was immediately after the Creation of it , or its Foundation and Constitution in its Original frame . This is the first thing on record in the Scripture . So God spake by the Mouth of his Holy Prophets , since the World began . Luk. 1. 71. that is , the first Revelation of God unto the Church concerning the Messia , with all that succeeded . So Christ is said to be a Lamb slain from the Foundation of the World , Rev. 13. 8. because of the Efficacy of his Sacrifice extending it self unto the first Entrance of Sin and the Promise thereon , immediately on the Foundation of the World. Wherefore , The Foundation of the World absolutely is in its Creation . Before the Foundation of the World , is an expression of Eternity , and the Counsels of God therein . Eph. 1. 4. 1 Pet. 1. 20. From the Foundation of the World , is mostly the first Entrance of Sin , and Gods Dispensation of Grace in Christ thereon . 3. The third thing considerable in the Words is the Nature and Force of the Argument contained in them ; and it is taken from the most cogent Topicks . For it is founded on these evident suppositions . 1st . That the Suffering and Offering of Christ are inseparable . For although abstracted from the present Subject Matter , Suffering is one thing , and offering another ; yet the Lord Christ offered himself unto God in and by his Suffering of Death . And the Reason hereof is , because he himself was both the Priest and the Sacrifice . The High Priest of old offered often , yet now once sufficed therein . For he was not the Sacrifice it self . It was the Lamb that was slain , that suffered . Christ being both , he could not offer without suffering ; no more then the High Priest could offer without the suffering of the Beast that was slain . And herein doth the force of the Argument principally consist . For he proves that Christ did not , nor could offer himself often , not absolutely as though the Reiteration of any kind of Oblation were impossible , but from the Nature of his especial Offering or Sacrifice , which was with and by suffering , that is , his death and blood-shedding . And this wholly explodes the Socinian Imagination of the Nature of the Offering of Christ. For if his Offering might be separated from his Suffering , and were nothing but the Presentation of himself in the Presence of God in Heaven , it might have been reiterated without any Inconvenience , nor would there have been any force in the Arguing of the Apostle . For if his Oblation be only that Presentation of himself , if God had ordered that it should have been done only at certain seasons , as once every year , nothing inconvenient would have ensued . But the Argument of the Apostle against the Repetition of the Sacrifice of Christ , from the necessity of his suffering therein , is full of Light and Evidence ; For 1. It was inconsistent with the Wisdom , Goodness , Grace and Love of God , that Christ should often suffer in that way which was necessary unto the offering of himself , namely , by his Death and Bloodshedding . It was not consistent with the Wisdom of God to provide that as the ultimate and only effectual Means of the Expiation of Sin , which was insufficient for it ; For so it would have been , if the Repetition of it had been necessary . Nor was it so with his unspeakable love unto his Son , namely , that he should frequently suffer an ignominious and cursed death . It is the Eternal Object of the Admiration of Men and Angels , that he should do it once . Had it been done often , who could have understood the Love of the Father unto the Son , and not rather have conceived that he regarded him not in comparison of the Church ? Whereas indeed his Love to him , is greater than that unto all others , and the Cause of it . And moreover it would have been highly dishonourable unto the Son of God , giving an Appearance that his Blood was of no more Value or Excellency then the blood of Beasts , the Sacrifice whereof was often repeated . 2. It was impossible from the Dignity of his Person . Such a Repetition of Suffering was not consistent with the Glory of his Person , especially as it was necessary to be demonstrated unto the Salvation of the Church . That he once emptied himself and made himself of no Reputation that he might be obedient unto the Death , the Death of the Cross , proved a stumbling block unto the unbelieving Jews and Gentiles . The Faith of the Church was secured by the Evident Demonstration of his Divine Glory , which immediately ensued thereon . But as the frequent Repetition hereof would have been utterly inconsistent with the Dignity of his Divine Person , so the most raised Faith could never have attained a prospect of his Glory . 3. It was altogether needless , and would have been useless . For , as the Apostle Demonstrates , by One offering of himself and that once offered , he took away sin , and for ever perfected them that are Sanctified . Wherefore the Argument of the Apostle is firm on this Supposition , that if he were often to offer himself , then was he often to suffer also . But that he should so do , was as inconsistent with the Wisdom of God , and the Dignity of his own Person , as altogether needless as unto the End of his Offering . And As the sufferings of Christ were necessary unto the Expiation of Sin , so he suffered neither more , nor oftener then was necessary . 2dly . The Argument is also built on another Supposition ; namely , that there was a necessity of the Expiation of the Sin of all that were to be saved from the Foundation of the World. For otherwise it might be objected , that there was no need at all that Christ should either offer or suffer before he did so , and that now it may be yet necessary that he should often offer himself , seeing that all Sins before were either punished absolutely , or their sins were expiated and themselves saved some other way . And those by whom this supposition is rejected , as it is by the Socinians , can give no colour of Force unto the Argument of the Apostle , although they invent many Allusions , whereby they endeavour to give countenance unto it . But whereas he discourseth of the only way and means of the Expiation of Sin , to prove that it was done at once , by the One offering of Christ , which needed no Repetition ; He supposeth ; ( 1 ) That sin entred into the World from the Foundation of it , or immediately upon its Foundation , namely , in the Sin and Apostacy of our first Parents . ( 2 ) That notwithstanding this Entrance of it , that many who were sinners , as the Patriarchs from the Beginning , and the whole Israel of God under the Old Testament , had their sins expiated , pardoned , and were eternally saved . ( 3 ) That None of the Sacrifices which they offered themselves , none of the Religious Services which they performed , either before or under the Law , could expiate sin , or procure the pardon thereof , or consummate them in Conscience before God. ( 4 ) That all this therefore was effected by Vertue of the Sacrifice or one offering of Christ. Hence it follows unavoidably , that if the Vertue of this One offering did not extend unto the taking away of all their sins , that then he must often have suffered and offered from the Foundation of the World ; or they must all have perished , at least all but only those of that Generation wherein he might have once suffered . But this he did not , he did not thus often offer himself , and therefore there was no need that he should so do , though it were necessary that the High Priest under the Law should repeat his every year . For if the Vertue of his one offering did extend it self unto the expiation of the sins of the Church , from the Foundation of the World , before it was offered ; much more might and would it extend it self without any Repetition unto the Expiation of the Sins of the whole Church unto the end of the World , now it is actually offered . This is the true Force and Reason of the Argument in these words , which is cogent and conclusive . And we may hence observe , That The assured Salvation of the Church of Old from the Foundation of the World by Vertue of the one offering of Christ , is a strong Confirmation of the Faith of the Church , at present to look for and expect everlasting Salvation thereby . To this End we may consider , First , That their Faith had all the Difficulties to conflict withal , that our Faith is to be exercised with ; and yet it carried them through them all and was Victorious . This Argument , for the strengthening of our Faith , the Apostle insists upon in the whole eleventh Chapter throughout . In particular , ( 1 ) They had all the Trials , Afflictions , and Temptations that we have . Some of them unto such a Degree , as the Community of Believers met not withal . Yet was not their Faith by any of them prevailed against . And why should we despond under the same Trials ? ( 2 ) They had all of them the Guilt of Sin , in the same or the like kind with us . Even Elijah was a man Subject unto the like Passions with others . Yet did not their Sin hinder them from being brought unto the Enjoyment of God ; Nor shall ours if we walk in the steps of their Faith ( 3 ) They had all the same Enemies to conflict withal that we have . Sin , the World and Satan , made no less opposition unto them , then they do unto us ; Yet were they Victorious against them all . And following their Example , we may look for the same Success . Secondly , They wanted many Advantages of Faith and Holiness which we enjoy . For ( 1 ) They had not a clear Revelation of the Nature of Gods way of Salvation . This is that which gives Life and Vigour unto Gospel-Faith . Yet did they follow God through the dark Representation of his Mind and Grace unto the eternal Enjoyment of him . We cannot miss our way , unless we wilfully neglect so great Salvation . ( 2 ) They had not such plentiful Communications of the Holy Spirit , as are granted under the Gospel . But being Faithful in that little which they received , they missed not of the Reward . ( 3 ) They had not that Light , those Directions for the actings of Faith unto Consolation and Assurance , with many more Advantages unto all the Ends of Faith and Obedience which Believers now enjoy . Yet in this State and Condition , by Vertue of the One offering of Christ , they were all pardoned and Eternally Saved . The Consideration hereof tends greatly to the Confirmation of the Faith of them who truely believe . The latter Part of this Verse contains the Confirmation of the Argument proposed in the former . And it consists in a Declaration of the true State , Nature , Efficacy and Circumstances of the One offering of Christ now accomplished according unto the Will of God. There are three things in the Words , ( 1 ) An Opposition unto , or a Rejection of the Supposition of Christs offering himself often since the Foundation of the World. ( 2 ) An Assertion of the Use , End and Efficacy of that Offering ; manifesting the Uselessness of its Repetition . ( 3 ) The means of accomplishing that End , or whereby he came to offer himself . 1. The Opposition unto the rejected Supposition is in these Words ; but now once in the End of the World. And every word hath its distinct force in the Opposition . 1. As unto the Time in general : But now : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now generally is a limitation of time unto the present season ; opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then . But sometimes it is only a Note of Opposition when joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but , as in this place . It may be taken in either sense or include both In the latter , But now , is no more , but it is not so , it is otherwise , and so declared to be ; he did not offer himself often since the World began . A Limitation of Time may also be included in it . Now , at this time and season , it is declared that things are otherwise ordered and disposed . This makes the Opposition more Emphatical . Now it is , and now only , that Christ hath suffered , and not before . 2. He did this once ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often . The Apostle useth this word on this occasion , ver . 28 ; Chap. 10. 2. So 1 Pet. 3. 18. So he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once for all , Chap. 10. 10. He hereby confines our thoughts about the offering of Christ unto that Time and Action wherein he offered himself unto God in his death . He speaks of it as a thing once performed and then past , which cannot be referred unto the continual Presentation of himself in Heaven . Thus it is , saith he , in matter of fact , he hath not often but once only offered himself . 3. He confirms his Opposition unto the reiterated supposition , by an especial Denotation of the Time when he once offered himself : He did it in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; In opposition unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Not then , but now ; not often , but once ; not from the foundation of the world , but in the end of it . There is no Question as unto the thing it self , or the Time intended in this Exposition . It was the Time when our Lord Jesus Christ appeared in the flesh , and offered himself unto God. But why he should express that time , by the End of the world , in the words that our Saviour designeth the End of the world absolutely by , Mat. 28. 20. is not so plain . For there was after this a long continuance and duration of the world to succeed , so far as any knows , not less then what was passed before it . Various are the Conjectures of Learned Men , about this Expression ; I shall not detain the Reader with their Repetition . My thoughts are determined by what I have discoursed on Chap. 1. 1. the Exposition of which place the Reader may consult on this occasion , I hope unto his satisfaction . In brief to give a short Account of what more largely I have explained and fully confirmed in the place referred unto ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do answer unto the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the world , not absolutely with respect unto its Essence or substance , but its duration and the Succession of Ages therein , is signified by them . And the Succession of the Times of the world , is considered unto Gods Distinction and Limitation of things in his dealing with the Church , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Eph. 1. 10. And Gods Distinction of Time with respect unto the Dispensation of himself in his Grace to the Church may be referred unto three general heads . First , the Time before the Law : Secondly , that which was spent under the Law : Thirdly , that of the Exhibition of Christ in the flesh , with all that doth succeed it unto the end of the world . This last season absolutely considered , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Fulness of Time , when all that God had designed in the dispensation of his Grace was come unto that head and Consistency , wherein no Alteration should be made unto the End of the world . This is that Season which , with respect unto those that went before , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of the world , or the last Age of the world , the Consummation of the dispensation of Time , no change being afterwards to be introduced , like things which were made before in the dispensation of God. This season with respect unto the coming of Christ unto the Judaical Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latter days or the End of the dayes ; namely of that Church-state , of the Dispensation of God in that season . With respect unto the whole Dispensation of God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the allotted Ages of the Church , it was the Last or End of them all ; It was that wherein the whole Divine Disposition of things had its Consummation . Wherefore both the Entrance and the End of this season are called by the same name ; the Beginning of it here , and the End of it , Mat. 28. 20. For the whole is but one entire Season . And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this construction with a Dative Case , signifies the Entrance of any thing ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is at the approach of Death . Wherefore whatever hath been , or may be in the Duration of the world afterwards , the Appearance of Christ to offer himself , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the end of the world , that is , at the entrance of the last season of Gods dispensation of Grace unto the Church . Thus it was , saith the Apostle , in matter of Fact , then did Christ offer himself and then only . With respect unto this season so stated , three things are affirmed of Christ in the following words ; ( 1. ) What he did ; He appeared . ( 2. ) Unto what end ; to take away sin . ( 3. ) By what means , by the Sacrifice of himself . But there is some Difficulty in the Distinction of these words , and so variety in their Interpretation , which must be removed . For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Sacrifice of himself , may be referred either unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the putting away of sin , that goes before ; or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was manifest , that follows after . In the first way the sense is , He was manifest to put away sin by the Sacrifice of himself ; In the latter , he appeared by the Sacrifice of himself to put away sin ; which confines his Appearance unto his Sacrifice ; which sense is expressed by the Vulgar Translation ; per hostiam suam apparuit ; he appeared by his own Host , say the Rhemists . But the former Reading of the words , is evidently unto the mind of the Apostle . For his Appearance was what he did in general with respect unto the end mentioned , and the way whereby he did it . 1. There is what he did . He appeared . He was manifested ; some say that this Appearance of Christ is the same with his Appearance in the Presence of God for us , mentioned in the foregoing verse . But it is as another word that is used , so another thing that is intended . That Appearance was after his Sacrifice , this is in order unto it . That is in Heaven , this was on Earth . That is still continued , this is that which was already accomplished , at the Time limited by the Apostle . Wherefore this Appearance , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manifestation of Christ in the end of the world , is the same with his being manifested in the flesh , 1 Tim. 3. 16 ; or his coming into the world , or taking on him the seed of Abraham , to this End , that he might suffer and offer himself unto God. For what is affirmed is opposed unto what is spoken immediately before , namely of his suffering often since the Foundation of the world . This he did not do , but appeared , was manifest , that is , in the flesh , in the Ends of the world , to suffer and to expiate sin . Nor is the Word ever used to express the Appearance of Christ before God in Heaven . His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is his coming into the world by his Incarnation unto the Discharge of his Office. His Appearance before God in Heaven , is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And his Illustrious Appearance at the last day , is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; though that word be used also to express his Glorious manifestation by the Gospel , 2 Tim. 1. 10 ; See 1 Tim. 3. 16. 1 Joh. 3. 8. Tit. 2. 14. This therefore is the meaning of the word : Christ did not come into the world , he was not manifested in the flesh often since the Foundation of the world , that he might often suffer and offer , but he did so , he so appeared , was so manifest in the End of the world . 2. The End of this Appearance of Christ , was to put away sin . And we must enquire both what is meant by sin , and what by the putting of it away . Wherefore by sin the Apostle intends the whole of its Nature and Effects , in its Root and Fruits , in its Guilt , Power , and Punishment ; Sin Absolutely and Universally ; Sin as it was an Apostacy from God , as it was the Cause of all Distance between God and us , as it was the work of the Devil ; Sin in all that it was , and all that it could effect , or all the Consequents of it ; Sin in its whole Empire and Dominion ; as it entred by the fall of Adam , invaded our Nature in its Power , oppressed our Persons with its Guilt , filled the whole world with its fruits , gave existence and Right unto Death and hell , with power to Satan to rule in and over mankind ; so as it rendred us obnoxious unto the Curse of God and Eternal punishment . In the whole Extent of sin , he appeared to put it away , that is , with respect unto the Church , that is sanctified by his Blood , and dedicated unto God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render putting away , is Abrogatio , Dissolutio , Destructio ; An Abrogation , Disanulling , Destroying , Disarming . It is the Name of taking away the Force , Power , and Obligation of a Law. The Power of Sin , as unto all its Effects and Consequents whether sinfull or Penal , is called its Law ; the Law of Sin , Rom. 8. 2. And of this Law as of others , there are two Parts or Powers . ( 1. ) It s Obligation unto punishment after the nature of all Penal Laws ; Hence it is called the Law of Death , that whereon sinners are bound over unto Eternal Death . This force it borrows from its Relation unto the Law of God and the curse thereof . ( 2. ) It s impelling Ruling Power , subjectively in the mindes of men , leading them Captive into all enmity and disobedience unto God , Rom. 7. 23. Christ appeared to abrogate this Law of sin , to deprive it of its whole power , ( 1. ) That it should not condemn us any more , nor bind us over to punishment . This he did by making Attonement for it , by the Expiation of it , undergoing in his own suffering the penalty due unto it , which of necessity he was to suffer , as often as he offered himself . Herein consisted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abrogation of its Law , principally . ( 2. ) By the destruction of its subjective Power , purging our Consciences from dead works , in the way that hath been declared . This was the principal end of the Appearance of Christ in the world , 1 Joh. 3. 8. 3. The way whereby he did this was by the Sacrifice of himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That Sacrifice wherein he both suffered and offered himself unto God. For that both are included , the opposition made unto his often suffering doth evince . This therefore is the design and meaning of these words , to evidence that Christ did not offer himself unto God often , more then once , as the High-Priest offered every year before his entrance into the Holy place ; the Apostle declares the End and Effect of his offering or Sacrifice which render the Repetition of it needless . It was one , once offered , in the end of the world , nor need be offered any more , because of the Total abolition and destruction of sin at once made thereby . What else concerns the things themselves spoken of will be comprized under the ensuing observations 1. It is the Prerogative of God , and the effect of his wisdom to determine the times and seasons of the dispensation of Himself and his Grace unto the Church . Hereon it depends alone , that Christ appeared in the end of the world , not sooner , nor later , as to the parts of that season . Many things do evidence a condecency unto Divine wisdom , in the determination of that season . As , ( 1. ) He testified his displeasure against Sin , in suffering the generality of mankind to lye so long under the fatal effects of their Apostacy , without relief or Remedy , Act. 14. 16. Chap. 17. 30. Rom. 1. 21 , 24 , 26. ( 2. ) He did it To exercise the faith of the Church called by vertue of the promise , in the expectation of its accomplishment . And by the various wayes whereby God cherished their faith and hope was he glorified in all Ages , Luk 1. 70. Mat. 13. 16. Luk. 10. 24. 1 Pet. 1. 10 , 11. Hag. 2. 7. ( 3. ) To prepare the Church for the Reception of him , partly by the glorious representation made of him in the Tabernacle and Temple with their worship , partly by the Burden of Legal Institutions , laid on them until his coming , Gal. 3. 24. ( 4. ) To give the world a full and sufficient trial of what might be attained towards happiness and Blessedness by the excellency of all things here below . Men had time to try what was in Wisdom , Learning , Moral Vertue , Power , Rule , Dominion , Riches , Arts , and whatever else is valuable unto Rational Natures . They were all exalted unto their height , in their possession and exercise before the Appearance of Christ , and all manifested their own insufficiency to give the least real Relief unto Mankind from under the fruits of their Apostacy from God. See 1 Cor. 1. ( 5. ) To give time unto Satan to fix and establish his Kingdom in the world , that the destruction of him and it might be the more conspicuous and glorious . These and sundry other things of a like nature do evince that there was a condecency unto Divine wisdom in the Determination of the season of the Appearance of Christ in the flesh . Howbeit it is ultimately to be resolved into his Soveraign will and pleasure . 2. God had a Design of Infinite Wisdom and Grace in his sending of Christ , and his appearance in the world thereon , which could not be frustrate . He appeared to put away sin . The footsteps of Divine wisdome and Grace herein I have enquired into in a peculiar Treatise , and shall not here insist on the same Argument . 3. Sin had erected a Dominion , a Tyranny over all men as by a Law. Unless this Law be abrogated and abolished , we can have neither Deliverance nor Liberty . Men generally think that they serve themselves of sin in the accomplishment of their lusts , and gratification of the flesh ; But they are indeed servants of it , and slaves unto it . It hath gotten a power to command their obedience unto it , and a power to bind them over to eternal death for the disobedience unto God therein . As unto what belongs unto this Law and power , See my Discourse of Indwelling Sin. 4. No power of man , of any meer Creature was able to evacuate , disannul or abolish this Law of sin . For 5. The Destruction and dissolution of this Law and power of sin was the great end of the coming of Christ for the discharge of his Priestly Office in the Sacrifice of himself . No other way could it be effected . And 6. It is the Glory of Christ , it is the safety of the Church , that by his one offering , by the Sacrifice of himself once for all , he hath abolished sin as unto the Law and condemning power of it . VER . XXVII , XXVIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & sicut , & quem admodum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Statutum , constitutum est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sons of men ; of Adam , all his Posterity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that at one time ; a certain appointed time . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. post hoc autem . Postea verò ; and afterward , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after their death , the death of them . So also Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one time ; at one time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vul. ad exhaurienda peccata ; Rhem. to exhaust the sins of many ; without any sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie to lift or bear up ; not at all to draw out of any deep place , though there may be something in that allusion . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and in himself he slew or sacrificed the sins of many ; in himself , that is , by the Sacrifice of himself he took them away . Bez. ut in seipso attolleret multorum peccata ; that he might lift or bear up the sins of many in himself ; he took them upon himself as a Burden which he bare upon the Cross , as opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , afterwards , not burdened with sin . Others , ad attollendum peccata multorum in semet ipsum ; to take up unto himself ( that is , upon himself ) the sins of many . The Syriack reads the last ●ause , He shall appear the second time unto the Salvation of them that expect or look for him . All others ; he shall appear unto or be seen by them that look for him unto Salvation : unto which difference we shall speak afterwards . VER . XXVII , XXVIII . And ( in like manner ) as it is appointed unto men once to die , but after this ( afterwards ) the judgment : So also Christ was once offered to bear ( in himself ) the sin of many , and unto them that look for him , shall he appear the second time , without Sin unto Salvation . These verses put a close unto the Heavenly Discourse of the Apostle , concerning the Causes , Nature , Ends and Efficacy of the Sacrifice of Christ , wherewith the new Covenant was dedicated and confirmed . And in the words there is a treble Confirmation of that Singularity and Efficacy of the Sacrifice of Christ , which he had pleaded before . 1. In an Elegant instructive Similitude ; And as it is appointed , ver . 27. 2. In a declaration of the use and end of the Offering of Christ ; he was once offered to bear the Sins of many . 3. In the consequent of it ; his second Appearance , unto the Salvation of Believers ; ver . 28. In the comparison , we must first consider the force of it in general , and explain the words . That ( as we have observed ) which the Apostle designeth to confirm and illustrate , is what he had pleaded in the foregoing verses , concerning the Singularity and efficacy of the offering of Christ , whereon also he takes occasion to declare the blessed consequents of it . Hereof he gives an illustration by comparing it unto what is of absolute and unavoidable necessity , so as that it cannot otherwise be , namely , the death of all the individuals of mankind by the decretory sentence of God. As they must dye every one , and every one but once ; so Christ was to dye , to suffer , to offer himself , and that but once . The instances of those who died not after the manner of other men , as Enoch and Elias , or those who having died once were raised from the dead and died again as Lazarus , give no difficulty herein . They are instances of exemption from the common Rule by meer acts of Divine Sovereignty . But the Apostle argues from the general Rule and Constitutions , and thereon alone the force of his comparisons doth depend , and they are not weakned by such exemptions . As this is the certain unalterable law of Humane condition , that every man must dye once , and but once as unto this mortal life , so Christ was once and but once offered . But there is more in the words and design of the Apostle than a bare Similitude and illustration of what he treats of , though Expositors own it not . He doth not only illustrate his former Assertion by a fit comparison , but gives the Reason of the one offering of Christ from what it was necessary for and designed unto . For that he introduceth a Reason of his former Assertion , the Causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth demonstrate : Especially as it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in quantum , inasmuch as ; in which sense he constantly useth that expression ; chap. 3. 3. chap. 7. 20. chap. 8. 6. And in as much as it was so with mankind , it was necessary that Christ should suffer once for the expiation of Sin , and the Salvation of Sinners . How was it with mankind in this matter ? On the account of sin they were all subject unto the Law and the curse thereof . Hereof there were two parts ; ( 1 ) Temporal Death to be undergone penally on the sentence of God. ( 2 ) Eternal judgment wherein they were to perish for evermore . In these things consist the effects of sin , and the curse of the Law. And they were due unto all men unavoidably to be inficted on them by the judgment and sentence of God. It is appointed , decreed , determined of God , that men , sinful men shall once die , and after that come to judgment for their Sins . This is the sense , the sentence , the substance of the Law. Under this Sentence they must all perish eternally , if not Divinely relieved . But inasmuch as it was thus with them , the one offering of Christ , once offered is prepared for their Relief and deliverance . And the relief is in the infinite Wisdom of God eminently proportionate unto the evil , the remedy unto the disease . For 1. As man was to dye once legally and penally for sin by the sentence of the Law , and no more ; So Christ died , suffered , and offered once and no more , to bear Sin , to expiate it , and thereby to take away death so far as it was penal . 2. As after death men must appear again the second time unto judgement , to undergo condemnation thereon ; so after his once offering to take away Sin and Death , Christ shall appear the second time to free us from judgement , and to bestow on us eternal Salvation . In this interpretation of the words I do not exclude the use of the comparison , nor the design of the Apostle to illustrate the one offering of Christ once offered by the certainty of the death of men once onely ; for these things do illustrate one another as so compared . But withal I judge there is more in them than a meer comparison between things no way related one to another , but onely have some mutual resemblance in that they fall out but once . Yea , there seems not to be much light , nor any thing of Argument in a comparison so arbitrarily framed . But consider these things in their mutual Relation and opposition one unto the other , which are the same with that of the Law and the Gospel , and there is much of light and argument in the comparing of them together . For whereas the end of the Death , Suffering and Offering of Christ was to take away and remove the punishment due unto Sin which consisted in this , that men should once die , and but once , and afterwards come to judgment and condemnation according to the sentence of the Law ; And it was convenient unto Divine Wisdom , that Christ for that end should Dye , Suffer , Offer once only , and afterwards bring them for whom he died unto Salvation . And this is the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantum , which Interpreters know not what to make of in this place , but endeavour variously to change and alter . Some pretend that some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which they suppose came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the onely Reason why the word is not liked , is because the sense is not understood . Take the mind of the Apostle aright , and his expression is proper unto his purpose . Wherefore there is in these verses an entire opposition and comparison between the Law and the Gospel ; the Curse due to Sin , and the Redemption that is by Christ Jesus . And we may observe ; That God hath eminently suited our Relief , the means and causes of our spiritual Deliverance , unto our Misery , the means and causes of it , as that his own Wisdom and Grace may be exalted and our faith established . That which is here summarily represented by our Apostle in this Elegant Antithesis , he declares at large , Rom. 5. from ver . 12. to the end of the Chapter . But we proceed with the interpretation of the words . In the first part of the Antithesis and comparison , ver . 27. there are three things asserted . ( 1 ) The Death of men , ( 2 ) The judgment that ensues , and ( 3. ) The cause of them both . The last is first to be explained . It is Appointed , Determined , Enacted , statutum est . It is so by him who hath a Sovereign Power and Authority in and over these things , and hath the force of an unalterable Law , which none can transgress . God himself hath thus appointed it ; none else can determine and dispose of these things . And the word equally respects both parts of the Assertion , Death and Judgment . They are both equally from the constitution of God , which is the cause of them both . The Socinians do so divide these things , that one of them , namely Death , they would have to be natural ; and the other or judgment , from the constitution of God ; which is not to interpret , but to contradict the words . Yea , death is that which in the first place and directly is affirmed to be the effect of this Divine Constitution , being spoken of as it is Penal , by the curse of the Law for sin ; and judgment falls under the same constitution , as consequential thereunto . But if death as they plead , be meerly and only natural , they cannot refer it unto the same Divine Constitution with the future judgment , which is natural in no sense at all . Death was so far natural from the beginning , as that the frame and constitution of our nature were in themselves liable and subject thereunto . But that it should actually have invaded our nature unto its dissolution , without the intervention of its meritorious Cause in Sin , is contrary unto the Original state of our Relation unto God , the nature of the Covenant whereby we were obliged unto Obedience , the Reward promised therein , with the threatning of Death in case of disobedience . Wherefore the Law , Statute , or Constitution here related unto , is no other but that of , Gen. 2. 17. In the day thou eatest thereof , thou shalt surely dye ; with that addition , dust thou art , and unto dust thou shalt return , Chap. 3. 19. God enacted it as an everlasting Law concerning Adam and all his Posterity , that they should dye ; and that once , as they were once taken out of the Dust. But in the words of God before mentioned , there are two things , ( 1. ) A penal Law enacted , Gen. 3. 17. ( 2. ) A judicial sentence denounced , Chap. 2. 19. not onely Death but future judgment also was appointed thereby . Thus it is appointed to men ; that is , to all men , or men indefinitely without exception ; it is their lot and portion . It is appointed unto men , not meerly as men , but as sinners , as sinful men . For it is of sin and the effects of it , with their removal by Christ , that the Apostle discourseth . It is appointed unto them to dye ; that is , penally for sin , as Death was threatned in that Penal statute , mentioned in the curse of the Law ; And death under that consideration alone , is taken away by the death of Christ. The sentence of dying naturally is continued towards all ; but the moral nature of dying with the consequents of it are removed from some by Christ ; The Law is not absolutely reversed ; but what was formally penal in it is taken away . Observe , 1. Death in the first constitution of it was penal . And the entrance of it as a penalty keeps the fear of it in all living . Yea , it was by the Law Eternally Penal . Nothing was to come after death but Hell. And 2. It is still penal , Eternally penal , unto all unbelievers . But there are false notions of it amongst men as there are of all other things . Some are afraid of it when the penalty is separated from it . Some on the other hand , look on it as a Relief and so either seek it or desire it ; unto whom it will prove only an entrance unto judgment . It is the interest of all living to enquire diligently what death will be unto them . 3. The death of all is equally determined and certain in Gods constitution . It hath various wayes of approach unto all individuals . Hence is it generally looked on as an accident befalling this or that man. But the Law concerning it is general and equal . The Second part of the Assertion is ; that after this is the judgment . This by the same Divine unalterable constitution is appointed unto all . God hath appointed a day wherein he will judge the world in Righteousness . Death makes an not end of men as some think , others hope , and many would desire it should : Ipsa mors nihil & post mortem nihil : But there is something yet remaining which death is subservient unto . Hence it is said to be after this . As surely as men dye , it is sure that somewhat else follows after death . This is the force of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but ; but after it . Now this after doth not denote the immediate succession of one thing unto another ; if one go before , and the other certainly follow after , what ever length of time be interposed between them , the Assertion is true and proper . Many have been long dead , probably the most that shall dye , and yet judgment is not come after . But it shall come in its appointed season ; and so as that nothing shall interpose between death and judgment to make any alteration in the state or condition of the persons concerned in them . The souls of them that are dead are yet alive , but are utterly incapable of any change in their condition between death and judgment . As death leaves men , so shall judgment find them . The second part of this penal constitution is judgment , after death judgment . It is not a particular judgment on every individual person immediately on his death , although such a judgment there be , For in and by death there is a declaration made concerning the eternal condition of the deceased ; But judgment here is opposed unto the second appearance of Christ unto the Salvation of believers , which is the great or general judgment of all at the last day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used with respect unto this day , or taken absolutely , do signifie a condemnatory sentence only ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto judgment , is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto life , Joh. 5. 29. See ver . 22 , 23 , 24. So is it here used ; Judgment , that is , condemnation for sin follows after death in the righteous constitution of God , by the sentence of the Law. And as Christ by his death doth not take away death absolutely , but only as it was penal ; so on his Second appearance , he doth not take away judgment absolutely , but only as it is a condemnatory sentence , with respect unto Believers . For as we must all dye , so we must all appear before his judgment seat , Rom. 14. 10. But as he hath promised that those that believe in him , shall not see death , for they are passed from death unto life ; they shall not undergo it as it is penal ; so also he hath , that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the word here used ) into judgment , Joh. 5. 24. They shall be freed from the condemnatory sentence of the Law. For the nature and manner of this judgment , see the Exposition on Chap. 6. 5. This then is the sense of the words . Whereas therefore , or in as much as this is the constitution of God , that man , sinful man shall once dye , and afterwards be judged or condemned for sin ; Which would have been the event with all , had not a Relief been provided , which in opposition hereunto is declared in the next verse . And no man that dyes in sin , shall ever escape judgment . VER . XXVIII . This verse gives us the Relief provided , in the wisdom and Grace of God for and from this condition . And there is in the words ( 1. ) The Redditive note of comparison and opposition ; So ( 2. ) The subject spoken of ; the offering of Christ. ( 3. ) The End of it , to bear the sin of many . ( 4 ) The consequent of it , which must be spoken to distinctly . 1. The Redditive note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So , in like manner , in answer unto that state of things and for the Remedy against it , in a blessed condecency unto Divine wisdom , goodness and Grace . The Subject spoken of is the offering of Christ. But it is here mentioned passively ; he was offered . Most frequently it is expressed by his offering of himself ; the sacrifice he offered of himself . For as the vertue of his offering depends principally on the dignity of his Person , so his humane Soul , his Mind , Will and Affections , with the fulness of the Graces of the Spirit resident and acting in them did concur unto the efficacy of his Offering , and were necessary to render it an Act of Obedience , a Sacrifice of a sweet smelling savour unto God , Ephes. 5. 2. Yea , hereon principally depended his own Glory , which arose not meerly from his suffering , but from his obedience therein , Phil. 2. 7 , 8. Wherefore he is most frequently said to offer himself , ( 1. ) Because of the virtue communicated unto his offering by the Dignity of his Person . ( 2. ) Because he was the only Priest that did offer . ( 3. ) Because his Obedience therein was so acceptable unto God. ( 4. ) Because this expresseth his love unto the Church ; he loved it and gave himself for it . But as himself offered , so his offering was himself . His whole entire humane nature was that which was offered . Hence it is thus passively expressed . Christ was offered , that is , he was not only the Priest who offered , but the Sacrifice that was offered . Both were necessary , that Christ should offer , and that Christ should be offered . And the Reason why it is here so expressed , is because his offering is spoken of as it was by death and suffering . For having affirmed that if he must often offer he must often suffer , and compared his offering unto the once dying of men penally , it is plain that the offering intended is in and by suffering . Christ was offered , is the same with Christ suffered , Christ dyed . And this expression is utterly irreconcileable unto the Socinian notion of the Oblation of Christ. For they would have it to consist in the presentation of himself in Heaven eternally free from and above all sufferings , which cannot be the sense of this expression , Christ was offered The circumstance of his being thus offered , is that it was once only . This joyned as it is here with a word in the preter tense , can signify nothing but an action or passion then past and determin'd . It is not any present continued action such as is the presentation of himself in heaven , that can be signified hereby . 3. The end of Christs being thus once offered and which his one offering did perfectly effect , was , to bear the sins of many . There is an Antithesis between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto men in the verse foregoing . Men , expressed indefinitely in that necessary proposition , intends all men universally . Nor , as we have shewed , is there any exception against the Rule , by a few instances of Exemption by the interposition of Divine Soveraignty . But the relief which is granted by Christ , though it be unto men indefinitely , yet it extends not to all universally , but to many of them only . That it doth not so extend unto all eventually , is confessed . And this expression is declarative of the intention of God or of Christ himself in his offering . See Ephes. 5. 25 , 26. He was thus offered for those many , to bear their sins , as we render the words . It is variously translated as we have seen before , and various senses are sought after by Expositors . Grotius wholly follows the Socinians in their endeavours to pervert the sense of this word . It is not from any difficulty in the word , but from mens hatred unto the Truth , that they put themselves on such endeavours . And this whole attempt lies in finding out one or two places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to take away ; For the various signification of a word used absolutely in any other place is sufficient for these men to confute its necessary signification in any context . But the matter is plain in it self , Christ did bear sin , or take it away , as he was offered ; as he was a Sacrifice for it . This is here expresly affirmed ; He was offered to bear the sins of many . This he did , as the Sacrifices did of old as unto their Typical use and efficacy . A supposition hereof , is the sole foundation of the whole Discourse of the Apostle . But they bare sin , or took away sin ( not to contend about the meer signification of the word ) no otherwise but by the imputation of the sin unto the Beast that was Sacrificed , whereon it was slain that attonement might be made with its blood . This I have before sufficiently proved . So Christ bare the sins of many ; and so the signification of this word is determined and limited by the Apostle Peter , by whom alone it is used on the same occasion , 1 Epist. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who himself bare our sins in his own body on the Tree . That place compared with this doth utterly evert the Socinian fiction , of the Oblation of Christ in Heaven . He was offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the sins of many ; When did he do it ? How did he do it ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our sin in his own body on the tree . Wherefore then he offered himself for them . And this he did in his suffering . Moreover , where-ever in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX , as Numb . 14. 33. Isai. 53. 12. or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto Sin , it constantly signifies to bear the punishment of it . Yea , it doth so when with respect unto the Event , it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is Levit. 10. 17. And the proper signification of the word is to be taken from the declaration of the thing signified by it . He shall bear their iniquities . Isa. 53. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear it as a burden upon him He was offered once , so as that he suffered therein . As he suffered , he bare our iniquities , and as he was offered , he made attonement for them . And this is not opposed unto the appearance of men before God at the last day , but unto their death , which they were once to undergo . Wherefore The ground of the Expiation of Sin by the offering of Christ is this , that therein he bare the Guilt and Punishment due unto it . Upon this offering of Christ the Apostle supposeth what he had before declared , namely , that he entred into heaven to appear in the presence of God for us ; And hereon he declares , what is the end of all this dispensation of Gods Grace . Unto them that look for him , he shall appear the second time without sin unto Salvation . And he shews , ( 1 ) What de facto Christ shall yet do ; He shall appear ; ( 2 ) To whom he shall so appear ; Unto them that look for him ; ( 3 ) In what manner ; Without sin . ( 4 ) Unto what end ; Unto Salvation . ( 5 ) In what order ; the second time . The last thing mentioned is first expressed ; and must first be explained . The second time . The Scripture is Express unto a double appearing or coming of Christ. The first was his coming in the flesh , coming into the world , coming unto his own , namely , to discharge the work of his mediation , especially to make attonement for sin in the Sacrifice of himself , unto the accomplishment of all promises made concerning it , and all types instituted for its representation . The Second is in Glory , unto the judgment of all ; when he shall finish and compleat the eternal Salvation of the Church . Any other personal appearance or coming of Christ the Scripture knows not ; And in this place expresly excludes any imagination of it . His first appearance is past ; And appear the second time he will not , until that judgment comes which follows death , and the Salvation of the Church shall be compleated . Afterward there will be no farther appearance of Christ in the discharge of his office ; For God shall be all in all . 2. That which he affirms of him is , He shall appear unto , he shall be seen of . There shall be a publick vision and sight of him . He was seen on the Earth in the days of his flesh : He is now in Heaven where no mortal eye can see him , within the vail of that Glory which we cannot look into . The Heavens must receive him unto the time of the restitution of all things . He can indeed appear unto whom he pleaseth , by an Extraordinary dispensation . So he was seen of Stephen standing at the right hand of God , Act. 7. So he appeared unto Paul , 1 Cor. 15. 8. But as unto the state of the Church in general , and in the discharge of his mediatory Office , he is not seen of any . So the High-priest was not seen of the people , after his entrance into the Holy place until he came forth again . Even concerning the Person of Christ we live by faith , and not by sight . And it is the great exercise of faith to live on the invisible actings of Christ , on the behalf of the Church . So also the foundation of it doth consist in our infallible expectation of his Second appearance , of our seeing him again , Act. 1. 11. We know that our Redeemer liveth , and we shall see him with our eyes . Whilest he is thus invisible , the world triumpheth as if he were not . Where is the promise of his coming ? The faith of many is weak . They cannot live upon his invisible actings . But here is the faith and patience of the Church , of all sincere believers : In the midst of all Discouragements , Reproaches , Temptations , Sufferings , they can relieve and comfort their souls with this , that their Redeemer liveth , and that he shall appear again the second time , in his appointed season . Hence is their continual prayer as the fruit and expression of their faith ; Even so come , Lord Jesus . The present long continued absence of Christ in Heaven is the great tryal of the world . God doth give the world a trial by faith in Christ , as he gave it a trial by obedience in Adam . Faith is tryed by difficulties . When Christ did appear , it was under such circumstances , as turned all unbelievers from him . His state was then a state of Infirmity , Reproach and Suffering . He appeared in the flesh . Now he is in Glory he appeareth not . As many refused him when he appeared , because it was in outward weakness ; so many refuse him now he is in Glory , because he appeareth not . Faith alone can conflict with , and conquer these difficulties . And it hath sufficient evidences of this Return of Christ , ( 1 ) In his faithful word of promise . The promise of his coming recorded in the Scripture , is the ground of our faith herein . ( 2 ) In the continual supplies of his Spirit which Believers do receive . This is the great pledge of his Mediatory life in Heaven , of the continuance of his love and care towards the Church , and consequently the great assurance of his Second coming . ( 3 ) In the daily evidences of his glorious power , put forth in eminent acts of Providence for the Protection , Preservation and Deliverance of the Church , which is an uninterrupted assurance of his future appearance . He hath determined the day and season of it , nor shall all the abuse that is made of his seeming delay in coming , hasten it one moment . And he hath blessed ends of his not appearing before the appointed season , though the time seem long to the Church it self . As , ( 1 ) That the World may fill up the measure of its iniquities , to make way for its eternal Destruction . ( 2 ) That the whole number of the Elect may be gathered in . Though days of trouble are sometimes shortned for their sakes , that they may not faint after they are called , Mat. 24. 22. yet are they also in general continued , that there may be time for the calling of them all . ( 3 ) That all the graces of his people may be exercised and tried unto the utmost . ( 4 ) That God may have his full revenue of Glory from the new Creation , which is the first fruits of the whole . ( 5 ) That all things may be ready for the glory of the great Day . 3. To whom shall he thus appear ? Of whom shall he be thus seen ? To them that look for him . But the Scripture is plain and express in other places , that he shall appear unto all ; shall be seen of all , even of his enemies , Rev. 1. 7. And the work that he hath to do at his appearance , requires that so it should be . For he comes to judge the world in general ; and in particular to plead with ungodly men about their ungodly deeds and speeches , Jud. 15. So therefore must and shall it be . His second Illustrious Appearance shall fill the whole World with the beams of it : The whole rational creation of God shall see and behold him . But the Apostle treats of his Appearance here with respect unto the Salvation of them unto whom he doth appear . He shall appear unto Salvation . And this word unto Salvation is capable of a double Explication . For it may refer unto them that look for him ; that look for him unto Salvation ; that is , that look to be saved by him . Or it may do so , unto his Appearance ; He shall appear unto the Salvation of them that look for him . The sense is good either way . This looking for the coming of Christ , which is a description of Faith by a principal effect and fruit of it , called also waiting , expecting , longing , earnest expectation , consists in five things . ( 1 ) Stedfast Faith of his Coming and Appearance . This is in the Foundation of Christian Religion . And whatever the generality of Hypocritical , nominal Christians profess , there are uncontroulable evidences and demonstrations that they believe it not . ( 2 ) Love unto it , as that which is most desirable , which contains in it every thing wherein the Soul takes delight and Satisfaction . That love his appearing , 2 Tim. 4. 5. ( 3 ) Longing for it or desires after it . Even so come , Lord Jesus ; that is , come quickly ; Rev. 22. 20. If the Saints of the Old Testament longed after his Appearance in the flesh , how shall not we do so for his Appearance in Glory . See Tit. 2. 13. Looking for and hasting unto . 2 Pet. 3. 12. ( 4 ) Patient waiting for it , in the midst of all discouragements . These the World is filled withal ; and it is the great trial of Faith , Jude 20 , 21. ( 5 ) Preparation for it , that we may be ready and meet for his reception , which is the Substance of what we are taught in the Parable of the Virgins ; Mat. 25. Unto those that thus look for him shall the Lord Christ appear unto Salvation . 4. The manner of his Appearance , is , without Sin. This may either respect himself , or the Church , or both . In his first Appearance in the flesh he was absolutely in himself without Sin ; But his great work was about Sin. And in what he had to do for us he was made sin , he bare our iniquities , and was treated both by God and Man as the greatest Sinner . He had all the penal Effects and Consequents of Sin upon him ; all dolorous Infirmities of Nature , as Fear , Sorrow , Grief , Pain , all sufferings that Sin deserved , that the Law threatned , were in him and upon him . Nothing as it were appeared with him or upon him but Sin , that is , the effects and Consequents of it , in what he underwent for our Sakes . But now he shall appear perfectly free from all these things , as a perfect conqueror over Sin , in all its causes , effects and consequents . ( 2 ) It may respect the Church . He will then have made an utter end of Sin , in the whole Church for ever . There shall not then be the least remainder of it . All its Filth , and Guilt , and Power ; and its effects in Darkness , Fear and Danger shall be utterly abolished and done away . The Guilt of Sin being done withal , the whole Church shall then be perfectly purified , without Spot and Wrinkle , every way glorious ; Sin shall be no more . Respect may be had to both , Himself and the Church . 5. The End of his appearance is the Salvation of them that look for him . If this word relate immediately unto his Appearance ; the meaning is , to bestow , to collate Salvation upon them ; Eternal Salvation . If it respect them that look for him , it expresseth the qualification of their persons , by the Object of their Faith and Hope ; they look for him to be perfectly and compleatly saved by him . Where both senses are equally true , we need not limit the signification of the words to either of them . But we may observe , 1. Christs Appearance the Second time , his Return from Heaven to compleat the Salvation of the Church , is the great Fundamental Principle of our Faith and Hope , the great Testimony we have to give against all his and our Adversaries . And 2. Faith concerning the second coming of Christ , is sufficient to support the Souls of believers , and to give them satisfactory Consolation in all Difficulties , Trials and Distresses . 3. All true believers do live in a waiting , longing expectation of the coming of Christ. It is one of the most distinguishing Characters of a Sincere Believer so to do . 4. To such alone as so look for him , will the Lord Christ appear unto Salvation . 5. Then will be the great distinction among Mankind , when Christ shall appear unto the Everlasting Confusion of some , and the Eternal Salvation of others ; A thing that the World loves not to hear of . 6. At the second Appearance of Christ , there will be an end of all the business about Sin , both on his part and ours . 7. The Communication of actual Salvation unto all Believers , unto the Glory of God , is the final End of the Office of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . AN EXPOSITION OF THE Tenth CHAPTER of the EPISTLE TO THE HEBREWS . THere are two parts of this Chapter . The first concerneth the necessity and efficacy of the Sacrifice of Christ ; from the beginning unto v. 20. The other is an improvement of the Doctrine of it unto Faith , Obedience and Perseverance ; from v. 20. to the end of the Chapter . Of the first general Proposition of the Subject to be treated of , there are two parts : ( 1. ) A Demonstration of the Insufficiency of Legal Sacrifices for the expiation of sin : v. 1 , 2 , 3 , 4 ; ( 2. ) A Declaration of the necessity and efficacy of the Sacrifice of Christ unto that end ; from v. 4. unto v. 19. Of this Declaration there are two parts . ( 1. ) The substitution of the Sacrifice of Christ in the place and room of all Legal Sacrifices , because of its efficacy unto the end which they could not attain and without which the Church could not be saved , v. 5 , 6 , 7 , 8 , 9 , 10. ( 2. ) A final comparison of his Priesthood and Sacrifice with those of the Law , and their absolute preference above them ; unto v. 20. In the first particular , of the first general part , there are three things : ( 1. ) An Assertion of the insuffciency of Legal Sacrifices unto the expiation of sin , wherein a reason of it also is included ; v. 1. ( 2. ) A Confirmation of the Truth , of that Assertion from the consideration of the frequency of their Repetition , which manifestly evidenceth that insufficiency ; v. 2 , 3. ( 3. ) A General Reason taken from the nature of them , or the matter whereof they did consist ; v. 4. The first of these is contained in the first verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is no difficulty in the reading , nor much difference about the Translation of the words . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For the Law , a shadow was in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not the Substance it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that shall offer them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Translator omits ; supposing it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it hath its own signification : Continentèr ; in assiduum ; in perpetuum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; habens , obtinens , continens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ipsam expressam formam ; ipsam imaginem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Sanctificare , perfectè sanctificare ; perfectos facere ; Vulg. Lat. make perfect . Perficere , confirmare , to perfect , to confirm . For the Law having a shadow of good things to come , not the very Image of the things , can never with those Sacrifices which they offer year by year continually , make the comers thereunto ( the Worshippers ) perfect . There are in these words , ( 1. ) A note of Inference , giving a connexion unto the preceding discourse , For. ( 2. ) The Subject spoken of , The Law. ( 3. ) An Ascription made unto it ; It had a shadow of good things to come . ( 4. ) A negation concerning it , derogatory unto its perfection ; It had not the very image of the things themselves . ( 5. ) An inference or conclusion from both ; can never with those sacrifices , &c. 1. The conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , intimates that what follows or is introduced thereby , is an inference from what he had before discoursed , or a conclusion made thereon . And this is the necessity of the Sacrifice of Christ. For having declared that he had perfectly expiated sin thereby , and confirmed the New Covenant , he concludes from thence and proves the necessity of it , because the Legal Sacrifices could not effect those ends which they seemed to be appointed for . Wherefore they must be taken away , to give place unto that whereby they were perfectly accomplished . This therefore he now proceeds to prove . God having designed the compleat consummation , or sanctification of the Church , that which only made a representation of it , and of the way whereby it was to be done , but could not effect it , was to be removed . For there was an appointed time wherein he would perfectly fulfil the counsel of his infinite Wisdom and Grace towards the Church herein . And at this time which was now come , a full clear understanding of the insufficiency of all Legal Sacrifices for that end , was to be given unto it . For he requires not faith and obedience in any , beyond the means of light and understanding which he affords unto them . Therefore the full Revelation and demonstration hereof was reserved for this season , wherein he required express faith in the way whereby these things were effected . 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which he immediately intends is the Sacrifices of the Law , especially those which were offered yearly by a perpetual Statute , as the words immediately following do declare . But he refers what he speaks unto the Law it self ; as that whereby these Sacrifices were instituted , and whereon all their vertue and efficacy did depend . They had no more of the one or other , but what they had by and from the Law. And the Law , here , is the Covenant which God made with the people at Sinai , with all the institutions of worship thereunto belonging . It is not the Moral Law which Originally and as absolutely considered , had no Expiatory Sacrifices belonging unto it ; nor is it the Ceremonial Law alone , whereby all the Sacrifices of old were either appointed or regulated : but it is the first Testament , the first Covenant , as it had all the ordinances of Worship annexed unto it , as it was the Spring and cause of all the priviledges and advantages of the Church of Israel ; And whereunto the Moral Law as given on Mount Sinai , and both the Ceremonial Law and the Judicial also did belong . This he calls the Law , chap. 7. 19 ; and the Covenant or Testament compleatly , chap. 9. Concerning this Law or Covenant , the Apostle declares two things ; ( 1. ) Positively and by way of concession ; It had a shadow of good things to come . ( 2. ) Negatively , that it had not the very Image of the things themselves ; which we must consider together , because they contribute light unto one another . These expressions are Metaphorical , and have therefore given occasion unto various conjectures about the nature of the Allusions in them , and their application unto the present subject matter . I shall not trouble the Reader with a Repetition of them ; they may be found in most Commentators . I shall therefore onely fix on that sense of the words , which I conceive to be the mind of the Holy Ghost ; giving the Reasons why I conceive it so to be . Both the Expressions used and the things intended in them , a shadow , and the very Image , have respect unto the good things to come . The Relation of the Law unto them is that which is declared . Wherefore the true notion of what these good things to come are , will determine what it is to have a shadow of them , and not the very Image of the things themselves . The good things intended may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either with respect unto the Law , or with respect unto the Gospel ; and were so , either when the Law was given , or when this Epistle was written . If they were yet to come with respect unto the Gospel , and were so when he wrote this Epistle , they can be nothing , but the good things of Heaven and Eternal Glory . These things were then , are still , and will alwayes be unto the Church Militant on the earth good things to come ; and are the Subject of Divine Promises concerning future things . In hope of Eternal Life , which God that cannot lye promised before the world began , Tit. 1. 2. But this cannot be the sense of the words . For , 1. The Gospel it self hath not the very Image of these things , and so should not herein differ from the Law. For that the very Image of these things are the things themselves shall be immediately declared . 2. The Apostle in this whole discourse designes to prove that the Law with all the Rites of worship annexed unto it , were a Type of the good things that were really and actually exhibited in and by the Gospel , or by the Lord Christ himself in the discharge of his Office. Wherefore they are called good things to come with respect unto the time of the administration of the Law ; They were so whilest the Law or first Covenant was in force ; and whilest the institutions of it were continued . They had indeed their Original in the Church , or were good things to come , from the first promise . They were more declared so to be , and the certainty of their coming more confirmed by the Promise made unto Abraham . After these promises and their various confirmations , the Law was given unto the people . Howbeit the Law did not bring in , exhibit , or make present the good things so promised , that they should no more yet be to come . They were still good things to come whilst the Law was in force . Nor was this absolutely denyed by the Jews , nor is yet so to this day . For though they place more in the Law and Covenant of Sinai than God ever placed in them ; yet they acknowledge that there are good things to come , promised and fore-signified in the Law , which as they suppose are not yet enjoyed . Such is the coming of the Messiah ; in which sense they must grant , that the Law had a shadow of good things to come . Hence it is evident what are those good things to come ; namely , Christ himself , with all the Grace , and mercy , and previledges which the Church receiveth by his actual exhibition and coming in the flesh , upon the discharge of his Office. For he himself firstly , principally , and evidently was the Subject of all promises ; and what ever else is contained in them , is but that whereof , in his Person , Office , and Grace , he is the Author and cause . Hence he was signally termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He who was to come , he that should come . Art thou he who is to come ? And after his actual exhibition , the denying of him to be so come , is to overthrow the Gospel . 1 Joh. 4. 3. And these things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these good things ; ( 1. ) Because they are absolutely so without any allay or mixture . All other things in this world , however in some respect , and as unto some peculiar end , they may be said to be good , yet are they not so absolutely . Wherefore , ( 2. ) These things only are good things : Nothing is good either in it self , nor unto us , without them , nor but by vertue of what they receive from them . There is nothing so but what is made so by Christ and his Grace . ( 3. ) They are eminently good things . These good things which were promised unto the Church from the foundation of the world , which the Prophets and wise men of old desired to see ; The means of our Deliverance from all the evil things which we had brought upon our selves by our Apostasie from God. These being evidently the good things intended , the Relation of the Law unto them , namely that it had the shadow but not the very Image of them , will also be apparent . The Allusion in my Judgment unto the Art of painting , wherein a shadow is first drawn , and afterwards a picture to the life , or the very Image it self , hath here no place , nor doth our Apostle any where make use of such curious similitudes taken from things artificial , and known to very few ; Nor would he use this among the Hebrews , who of all people were least acquainted with the Art of painting . But he declares his intention in another place , where speaking of the same things , and using some of the same words , their sense is plain and determined . Col. 2. 17. They are a shadow of things to come , but the body is of Christ. They are a shadow of things to come , is the same with this , The Law had a shadow of good things to come : For it is the Law with its ordinances and institutions of worship concerning which the Apostle there discourseth , as he doth in this place . Now the shadow there intended by the Apostle from whence the Allusion is taken , is the shadow of a body in the Light or Sun-shine , as the Antithesis declares : but the body is of Christ. Now such a shadow is , ( 1. ) A Representation of the body . Any one who beholds it , knows that it is a thing which hath no subsistence in it self , which hath no use of its own , onely it represents the body , follows it in all its variations , and is inseparable from it . ( 2. ) It is a just representation of the hody , as unto its proportion and dimensions . The shadow of any body represents that certain individual body , and nothing else : It will add nothing unto it , nor take any thing from it ; but , without an accidental hinderance , is a just representation of it : much less will it give an appearance of a body of another form and shape , different from that whereof it is the shadow . ( 3. ) It is but an obscure representation of the body ; so as that the principal concernments of it , especially the vigor and spirit of a living body , are not figured nor represented by it . Thus is it with the Law or the Covenant of Sinai and all the ordinances of worship wherewith it was attended , with respect unto these good things to come . For it must be observed that the opposition which the Apostle makes in this place , is not between the Law and the Gospel , any otherwise but as the Gospel is a full declaration of the Person , Offices , and Grace of Christ ; but it is between the Sacrifices of the Law , and the Sacrifice of Christ himself . Want of this observation hath given us mistaken interpretations of the place . This shadow the Law had ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Having it . It obtained it , it was in it ; it was inlaid in it ; it was of the substance and nature of it ; it contained it , in all that it prescribed , or appointed ; some of it in one part , some in another , the whole in the whole . It had the whole shadow ; and the whole of it was this shadow . It was so , 1. Because in the Sanction , dedication , and confirmation of it by the blood of Sacrifices , in the Tabernacle , with all its holy utensils , in its High Priest and all other Sacred Administrations , in its Solemn Sacrifices and Services , it made a Representation of good things to come . This hath been abundantly manifested and proved in the Exposition of the foregoing Chapter . And according unto the first property of such a shadow , without this use it had no bottom , no foundation , no Excellency of its own . Take out the significancy and Representation of Christ , his Offices and Grace out of the Legal Institutions , and you take from them all impressions of Divine Wisdome , and leave them useless things which of themselves will vanish and disappear . And because they are no more now a shadow , they are absolutely dead and useless . 2. They were a just Representation of Christ only , the second property of such a shadow . They did not signify any thing more or less , but Christ himself , and what belongs unto him . He was the Idea in the mind of God , when Moses was charged to make all things according to the pattern shewed him in the Mount. And it is a blessed view of Divine Wisdome , when we do see and understand aright , how every thing in the Law belonged unto that shadow which God gave in it , of the substance of his counsel in and concerning Jesus Christ. 3. They were but an obscure Representation of these things , which is the third property of a shadow . The Glory and efficacy of these good things appeared not visible in them . God by these means designed no further Revelation of them , unto the Church of the Old Testament , but what was in Types and Figures , which gave a shadow of them , and no more . Secondly , this being granted unto the Law , there is added thereunto what is denied of it , wherein the Argument of the Apostle doth consist . It had not the very Image of the things . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned . The negation is of the same whereof the concession was made , the grant being in one sence , and the denial in another . It had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the very Image it self . That is , it had not the things themselves . For that is intended by this Image of them . And the Reasons why I so interpret the words , are these : 1. Take the Image onely for a clear expresse delineation and description of the things themselves , as is generally conceived , and we invalidate the Argument of the Apostle . For he proves that the Law by all its Sacrifices could not take away Sin , nor perfect the Church , because it had not this Image . But suppose the Law to have had this full and clear description and delineation of them , were it never so lively and compleat , yet could it not by its Sacrifices take away sin . Nothing could do it but the very substance of the things themselves , which the Law had not , nor could have . 2. Where the same Truth is declared the same things are expresly called the body , and that of Christ ; that is the substance of the things themselves , and that in opposition unto the shadow which the Law had of them , as it is here also . Col. 2. 17. Which are a shadow of things to come , but the body is of Christ. And we are not without cogent Reasons to depart from the explication of the Metaphor there given us . For these expressions are every way the same ; They had not the body which is Christ. 3. That is intended which doth compleatly expiate sin , which doth consummate and perfect the Church , which is denyed unto the Law. Now this was not done by an expresse and clear declaration of these things , which we acknowledge to be contained in the Gospel , but it was done by the things themselves , as the Apostle hath proved in the foregoing Chapter , and doth further confirm in this : that is , it was done by Christ alone in the Sacrifice of himself . 4. It is confessed by all that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a substantial Image ; so called , not because it is a representation of what it is not , but because it is that whereof somewhat else is an Image and Representation , as the Law in its institutions and Sacrifices was of these good things . And this the Apostle directs us unto by his Emphatical expression ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ipsissimam rerum Imaginem ; the things themselves ; So it is rendred by the Syriac Translation , ipsam rem ; or ipsam substantiam ; the substance it self . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the New Testament in this sense . Rom. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Into the likeness of the Image of a corruptible man ; that is , into the likeness of a corruptible man. The Image of the man is not something distinct from him , something to represent him ; but the man himself . See Rom. 8. 29. 2 Cor. 4. 4. Col. 1. 15. chap. 3. 10. This therefore is that which the Apostle denyes concerning the Law. It had not the actual accomplishment of the promise of good things ; it had not Christ exhibited in the flesh ; it had not the true real Sacrifice of perfect expiation : it represented these things ; it had a shadow of them , but enjoyed not , exhibited not the things themselves . Hence was its imperfection and weakness , so that by none of its Sacrifices it could make the Church perfect . Obs. Whatever there may be in any Religious Institutions , and the diligent observation of them , if they come short of exhibiting Christ himself unto Believers with the Benefits of his Mediation , they cannot make us perfect , nor give us acceptation with God. For , ( 1. ) It was he himself in his own person , that was the principal subject of all the promises of old . Hence they who lived not to enjoy his exhibition in the flesh are said to dye in faith , but not to receive the promises , chap. 11. 39. But it is through the promise that all good things are communicated unto us . ( 2. ) Nothing is good or usefull unto the Church , but through its Relation unto him . So was it with the duties of Religious Worship under the Old Testament . All their use and worth lay in this , that they were shadows of him and his mediation . And that of those in the New Testament is , that they are more efficacious means of his exhibition and communication unto us ( 3. ) He alone could perfectly expiate sin and consummate the state of the Church by the Sacrifice of himself . This being the state of the Law or first covenant , the Apostle makes an Application of it unto the Question under debate in the last words of the verse : can never with those Sacrifices , which they offer year by year continually , make the comers thereunto perfect . We must first speak unto the Reading of the Words , and then unto the sense and meaning . Expositors generally take notice that in the Original there is a Trajection in the words , or that they are placed out of their proper order , which Translators do rectifie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : every year , or yearly , with the Sacrifices which they offer ; For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with those Sacrifices which they offer year by year , as we have rendred the words . But the Apostle seems to place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the entrance of the words , to signalize the annual Sacrifice which he principally intended . But there is a great difficulty in the distinction and pointing of the words that follow ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in perpetuum , continually , or for ever ; that is , which they were so to do indispensably by the Law , whilest the Tabernacle or Temple were standing , or those ordinances of Worship were in force . But neither the signification of the Word , not the use of it in this Epistle will allow it in this place to belong unto the Words and Sentence going before . For it doth not any where signifie a duration or continuance with a limitation . And the Apostle is far from allowing an absolute perpetual duration unto the Law and its Sacrifices , were they of what use soever , especially in this place where he is proving that they were not perpetual , nor had an efficacy to accomplish any thing perfectly , which is the other signification of the word . And it is used only in this Epistle , chap. 7. 3. In this place , and ver . 12 , 14 , of this Chapter . But in all these places it is applyed only unto the Office of Christ , and the efficacy of it in his personal Ministry . It is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 7. 25. for ever , to the uttermost , perfectly . Wherefore that which is affirmed of Christ and his Sacrifice , ver . 12 , 14 , of the chapter , is here denyed of the Law. And the words should be joyned with those that follow . The Law by its Sacrifices could not perfect for ever , or unto the utmost , the comers thereunto . In the words thus read there are three things . 1. The Impotency of the Law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; It can never . 2. That with respect whereunto this impotency is charged on it ; that is , the Sacrifices which it offered . 3. The effect it self denyed with respect unto that Impotency ; which is , to perfect for ever the comers thereunto . 1. The Impotency of the Law as unto the end mentioned is Emphatically expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it can never do it : It can do it by no means , no way , it is impossible it should . And it is thus expressed to obviate all Thoughts in the minds of the Hebrews , from all expectations of perfection by the Law. For thus they were apt to think and hope , that by one way and means or another they might have acceptance with God by the Law. Wherefore it was necessary thus to speak unto them , who had an inveterate perswasion unto the contrary . 2. That with respect whereunto this impotency is ascribed unto the Law is its Sacrifices . For from them was the perfect expiation of sin to be expected , or from nothing prescribed by the Law. To deny this power unto them , is to deny it absolutely unto the whole Law , and all its institutions . And these Sacrifices are expressed with respect unto their nature , the time of their offering , and those by whom they were offered . For their nature he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Iisdem Sacrificiis ; iis ipsis hostiis or Sacrificiis . Our Translation rendereth not the Emphasis of the Expression . Iis hostiis quas quotannis — : with the same Sacrifices , or those Sacrifices which were of the same kind and nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in our Translation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is with those Sacrifices ; the Article being demonstrative . The same ; not individually the same , for they were many , and offered often , or every year , when a Sacrifice was offered again materially the same ; But they were of the same kind . They could not by the Law offer a Sacrifice of one kind one year , and a Sacrifice of another the next ; But the same Sacrifices in the substance and essence , in their matter and manner , were annually repeated without variation or alteration . And this the Apostle urgeth to shew that there was no more in any one of them than in another ; and what one could not do , could not be done by its Repetition ; for it was still the same . Great things were effected by these Sacrifices ; By them was the first Covenant consecrated and confirmed ; By them was Attonement and Expiation of sin made ; that is , Typically and declaratively ; By them were the Priests themselves dedicated unto God ; By them were the people made holy . Wherefore this impotency being ascribed unto them , it absolutely concludes unto the whole Law , with all other Priviledges and Duties of it . 2. He describes them from the time and season of their Offering . It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yearly , every year , year by year . It is hence manifest , what Sacrifices he principally intends ; namely , the Anniversary Sacrifices of Expiation , when the High Priest entred into the most holy place with blood , Levit. 16. And he instanceth therein , not to exclude other Sacrifices from the same censure , but as giving an instance for them all , in that which was most solemn , had the most eminent effects , at once respecting the whole Church , and that which the Jews principally trusted unto . Had he mentioned Sacrifices in general , it might have been replyed , that although the Sacrifices which were daily offered , or those on especial occasions , might not perfect the Worshippers , at least not the whole congregation ; but yet the Church it self might be perfected by that great . Sacrifice which was offered yearly , with the blood whereof the High-Priest entred into the presence of God. Accordingly the Jews have such a Saying among them , that on the day of expiation all Israel was made as righteous , as in the day wherein man was first created . But the Apostle applying his argument unto those Sacrifices and proving their insufficiency unto the end mentioned , leaves no reserve unto any thoughts that it might be attained by other Sacrifices which were of another nature and efficacy . And besides , to give the greater cogency unto his argument , he sixeth on those Sacrifices which had the least of what he proves their imperfection by . For these Sacrifices were repeated only once a year . And if this repetition of them once a year proves them weak and imperfect , how much more were those so , which were repeated every Day , or Week , or Month ? 3. He refers unto the Offerers of those Sacrifices ; which they offer , that is , the High-Priests , of whom he had treated in the foregoing Chapter . And he speaks of things in the present tense . The Law cannot , which they offer : not the Law could not , and which they offered . The reason hereof hath been before declared . For he sets before the Hebrews a Scheme and representation of all their Worship at its first institution , that they might discern the Original intention of God therein . And therefore he insists only on the Tabernacle , making no mention of the Temple . So he states what was done at the first giving of the Law , and the institution of all its Ordinances of Worship , as if it were now present before their eyes . And if it had not the power mentioned at their first Institution , when the Law was in all its vigor and Glory , no accession could be made unto it by any continuance of time , any otherwise but in the false Imagination of the people . That which remains of the words is an Account of what the Law could not do or effect by its Sacrifices , It could not make the comers thereunto perfect for ever . There is in the words , ( 1. ) The Effect denyed . ( 2. ) The Persons with respect unto whom it is denyed . ( 3. ) The Limitation of that denyal . 1. The Effect denied , what it cannot do , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; dedicate , consummate , consecrate , perfect , sanctifie . Of the meaning of the word in this Epistle , I have spoken often before . As also I have shewed at large what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , which God designed unto the Church in this world , wherein it did consist , and how the Law could not effect it . See the Exposition on chap. 7. v. 11. Here it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 9. 9. perfect as appertaining unto the conscience ; which is ascribed unto the Sacrifice of Christ , v. 14. Wherefore the word principally in this place respects the Expiation of sin , or the taking away the guilt of it by Attonement ; and so the Apostle expounds it in the following verses , as shall be declared . 2. Those with respect unto whom this power is denyed unto the Law , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; say we , the comers thereunto ; Accedentes . The expression is every way the same with that of chap. 9. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Worshippers and the comers are the same , as is declared v. 2. 3. those who make use of the Sacrifices of the Law in the worship of God , who approach unto him by Sacrifices . And they are thus expressed by the comers , partly from the Original direction given about the observation , and partly from the nature of the service it self . The first we have , Levit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word signifies to draw nigh , to come near with an oblation . These are the comers , those who draw nigh with , and bring their oblations unto the Altar . And such was the nature of the Sacrifice it self . It consisted in coming with their Sacrifice unto the Altar , with the Priests approaching unto the Sacrifice ; in all which an accesse was made unto God. Howbeit the Word here is of a larger signification ; nor is it to be limited unto them who brought their own Sacrifices , but extends unto all that came to attend unto the Solemnity of them , whereby according to Gods appointment , they had a participation in the benefit of them . For respect is had unto the Anniversary Sacrifice which was not brought by any , but was provided for all . But as the Priests were included in the foregoing words , which they offer ; So by these comers , the people are intended , for whose benefit these Sacrifices were offered . For , as was said , respect is had unto the great Anniversary Sacrifice , which was offered in the Name and on the behalf of the whole congregation . And these , if any , might be made perfect by the Sacrifices of the Law , namely those that came unto God by them , or through the use of them , according unto his institution . 3. That wherein the Law failed as unto the appearance it made of the Expiation of sin , was that it could not effect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absolutely , compleatly and for ever . It made an expiation , but it was temporary only , not for ever . It did so both in respect unto the consciences of the worshippers , and the outward effects of its Sacrifices . Their effect on the consciences of the Worshippers was temporary ; for a sense of sin returned on them , which forced them unto a Repetition of the same Sacrifices again , as the Apostle declares in the next verse . And as unto the outward effects of them , they consisted in the removal of temporal punishments and judgments , which God had threatned unto the transgressors of the old Covenant . This they could reach unto , but no further . To expiate sin fully , and that with respect unto eternal punishment , so as to take away the guilt of sin from the consciences , and all punishments from the persons of men , which is to perfect them for ever , which was done by the Sacrifice of Christ ; this they could not do , but only represent what was to be done afterwards . If any shall think meet to retain the ordinary distinction of the words , and refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what goes before , so taking the word Adverbially , they offered them year by year continually , then the necessity of the Annual Repetition of those Sacrifices is intended in it . This they did , and this they were to do always whilst the Tebernacle was standing , or the Worship of the Law continued . And from the whole verse sundry things may be observed . 1. Whatever hath the least Representation of Christ , or Relation unto him , the obscurest way of teaching the things concerning his Person and Grace whilest it is in force , hath a Glory in it . He alone in himself originally bears the whole Glory of God in the Worship and Salvation of the Church ; and he gives Glory unto all institutions of Divine Worship . The Law had but a shadow of Him and his Office ; yet was the Ministration of it Glorious . And much more is that of the Gospel and its ordinances so , if we have faith to discern their relation unto him , and experience of his exhibition of himself and the benefits of his mediation unto us by them . Without this they have no Glory , whatever order or pomp may be applied unto their outward Administration . 2. Christ and his Grace were the only good things , that were absolutely so , from the foundation of the world , or the giving of the first Promise . In and by them there is not only a Deliverance from the curse , which made all things evil ; and a Restoration of all the good that was lost by sin , in a sanctified blessed use of the Creatures ; but an Encrease and Addition is made unto all that was good in the State of Innocency , above what can be expressed . Those who put such a valuation on the meaner uncertain enjoyment of other things , as to judge them their Good things , their Goods , as they are commonly called ; so as not to see that all which is absolutely good is to be found in him alone ; much more they who seem to judge almost all things Good besides , and Christ with his Grace Good for nothing , will be filled with the fruit of their own wayes , when it is too late to change their minds . 3. There is a great difference between the shadow of good things to come , and the good things themselves actually exhibited and granted unto the Church . This is the Fundamental difference between the two Testaments , the Law and the Gospel , from whence all others do arise , and whereinto they are resolved . Some when they hear that there was Justification , Sanctification and Eternal Life to be obtained under the Old Covenant , and its administrations , by vertue of the Promise which they all had respect unto , are ready to think that there was no material difference between the two Covenants . I have spoken at large hereunto in the 8th chapter . I shall now only say , that he who sees not , who finds not a Glory , excellency and satisfaction , producing peace , rest and joy in his soul from the actual exhibition of these good things as declared and tendred in the Gospel , above what might be obtained from an obscure representation of them as future , is a stranger unto Gospel Light and Grace . 4. The principal interest and design of them that come to God , is to have assured Evidence of the perfect Expiation of sin . This of Old they came unto God by the Sacrifices of the Law for ; which could only represent the way whereby it was to be done . Until assurance be given hereof , no Sinner can have the least Encouragement to approach unto God. For no guilty person can stand before him . Where this foundation is not laid in the soul and Conscience , all attempts of Access unto God are presumptuous . This therefore is that which the Gospel in the first place proposeth unto the Faith of them that do receive it . 5. What cannot be effected for the Expiation of Sin at once by any Duty or Sacrifice , cannot be effected by its reiteration or repetition . Those generally who seek for Attonement and Acceptation with God by their own Duties , do quickly find that no one of them will effect their desire . Wherefore they place all their confidence in the repetition and multiplication of them ; what is not done at one time , they hope may be done at another ; what one will not do , many shall . But after all they find themselves mistaken . For , 6. The Kepetition of the same Sacrifices , doth of it self demonstrate their insufficiency unto the end sought after . Wherefore those of the Roman Church who would give countenance unto the Sacrifice of the Masse , by assirming that it is not another Sacrifice , but the very same that Christ himself offered , do prove , if the Argument of the Apostle here insisted on be good and cogent , an insufficiency in the Sacrifice of Christ for the expiation of sin . For so he affirms it is with all Sacrifices that are to be repeated , whereof he esteems the repetition it self a sufficient demonstration . 7. God alone Limiteth the ends and efficacy of his own Institutions . It may be said that if these Sacrifices did not make perfect them that came unto God by them , then their so coming unto him was lost labour , and to no purpose . But there were other ends and other uses of this their coming unto God as we have declared ; and unto them all they were effectual . There never was , there never shall be any loss in what is done according unto the Command of God. Other things , however we may esteem them , are but Hay and Stubble , which have no power or efficacy unto any Spiritual ends . VERSE II , III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Syriack Translation refers that unto the Persons , which is affirmed of their Offerings ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if they had been perfect or made perfect ; referring unto what went before , that they were not made perfect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would have long since ceased or rested from their Oblations or Offerings . They would have offered them no more . And although it doth not at all express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows in the Verse ; yet it regulates the sense of the whole by that word , as it more plainly declares in rendring the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because their conscience would no more have tossed or disquieted them for their sins , who had at one time been purified ; which is a good Exposition though not an exact Translation of the Words . And so it renders the next Verse ; but in these Sacrifices their Sins are remembred , called to mind every year . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many ancient Copies add the negative , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof we shall speak immediately . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vul. Alioquin ; and so others generally ; of the word see Chap. 9. 26. For if so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cessassent ( semel ) oblata , they would have ceased being once offered . Most render the Participle by the Infinitive Mood ; desiissent offerri ; they would have ceased to be offered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cultores , the Worshippers : sacrificantes , the Sacrificers , say some , I think improperly , both as to the proper sense of the Word and the Things intended . The Priests only properly were sacrificantes , but the people are here intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mundati , purificati , purgati ; cleansed , purified , purged . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ideo quod nullam habent ultrà conscientiam peccati . Vul. Lat. ideo quòd , for propterea ; peccati , for peccatorum . Nullorum peccatorum amplius sibi essent conscii : Bez. They should no more be conscious unto themselves of any sin . The sense is given in the Syriack before mentioned . Arab. They would have made more mention of the Commemoration of Sins , with respect unto the Words following . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. But in these they remembred their Sins . Recommemoratio , repetita mentio . A calling to remembrance by acknowledgment . There is , as was observed , a different reading in the ancient Copies of the First words in the Second Verse . The Syriack and the vulgar Latin take no notice of the Negative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but read the words positively , then would they have ceased . Those who follow other Copies take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; non , for , nonne ; and render the words Interrogatively , as doth our Translation ; for then would they not have ceased ? That is , they would have done so : And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred Adversatively , by alioqui , as it is by Most , for otherwise . But it may be rendred Causally by , for then , if an Interrogation be allowed . But the sense is the same in both Readings as we shall see . VERSE 2. For otherwise they would have ceased to be offered ; because that the worshippers once purged should have had no more conscience of sins . THe words contain a confirmation by a new argument of what was affirmed in the verse foregoing . And it is taken from the frequent repetitions of those Sacrifices . The thing to be proved is the insufficiency of the Law to perfect the Worshippers by its Sacrifices . This he proves in the foregoing verse , from the formal cause of that insufficiency ; which is , that in them all it had but a shadow of good things to come , and so could not effect that which was to be done only by the good things themselves . Here the same truth is proved ab effectu or à signo , from a demonstrative sign and evidence of it in their Repetition . The present Argument therefore of the Apostle is taken from a sign of the Impotency and insufficiency which he had before asserted . There is , as was observed , a variety in the original copies , some having the negative particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others omitting it . If that note of negations be allowed , the words are to be read by way of Interrogation ; would they not have ceased to be offered ? that is , they would have done so , or God would not have appointed the Repetition of them . If it be omitted , the assertion is positive ; They would have then ceased to be offered ; there was no Reason for their continuance , nor would God have appointed it . And the notes of the inference , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are applicable unto either reading ; For then in that case , on this supposition that they could perfect the worshippers , would they not ? or they would , Have ceased to be offered . There would have been rest given unto them , a stop put to their offering . That is , God would have appointed them to have been offered once and no more . So the Apostle observes signally of the Sacrifice of Christ that he once offered himself ; that he offered once for all ; because by one offering , and that once offered , he did perfect them that were sanctified or dedicated unto God thereby . That which the Apostle designes to prove , is that they did not by their own force and efficacy for ever perfect the Church or bring it unto that State of Justification , Sanctification and acceptance with God , which was designed unto it , with all the priviledges and spiritual worship belonging unto that State. That this they did not do , he declares in the words following , by a notable instance included in their Repetition . For all means of any sort as such do cease when their end is attained . The continuance of their use is an evidence that the end proposed is not effected . In opposition unto this argument in general it may be said that this reiteration or repetition of them was not because they did not perfectly expiate Sins , the Sins of the offerers , all that they had committed and were guilty of before their offering ; But because those for whom they were offered did again contract the guilt of Sin , and so stood in need of a renewed expiation hereof . In answer unto this Objection which may be laid against the foundation of the Apostles Argument , I say there are two things in the Expiation of Sin. First , The Effects of the Sacrifice towards God in making attonement ; Secondly , The Application of those Effects unto our consciences . The Apostle treats not of the later , or the means of the Application of the Effects and Benefits of the Expiation of sin unto our Consciences , which may be many and frequently repeated . Of this nature are still all the Ordinances of the Gospel , and so also are our own Faith and Repentance . The principal end in particular of that great Ordinance of the Supper of the Lord , which by his own command is frequently to be repeated , and ever was so in the Church , is to make Application unto us of the vertue and efficacy of the Sacrifice of Christ in his death unto our Souls . For a renewed participation of the thing Signified , is the only use of the frequent repetition of the Sign . So renewed Acts of Faith and Repentance are continually necessary upon the incursions of new acts of sin and defilement . But by none of these is there any attonement made for sin or an expiation of it ; only the one , the great Sacrifice of Attonement is applyed unto us , not to be repeated by us . But the Apostle treats only of that we mentioned in the first place ; the efficacy of Sacrifices to make Reconciliation and Attonement for sin before God , which the Jews expected from them . And actings towards God need no repetition , to make Application of them unto him . Wherefore God himself being the only object of Sacrifices for the Expiation of sin , what cannot be effected towards him and with him by one and at once , can never be done by Repetition of the same . Supposing therefore the end of Sacrifices to be the making of Attonement with God for sin , and the procurement of all the priviledges wherewith it is accompanied , which was the faith of the Jews concerning them , and the Repetition of them doth invincibly prove that they could not of themselves effect , what they were applyed unto or used for ; especially considering that this repetition of them was enjoyned to be perpetual , whilst the Law continued in force . If they could at any time have perfected the Worshippers , they would have ceased to be offered ; for unto what end should that continuance serve ? To abide in a shew or pretence of doing that which is done already , doth no way answer the wisdom of Divine Institutions . And we may see herein both the obstinacy and miserable state thereon of the present Jews . The Law doth plainly declare , that without Attonement by blood there is no Remission of sins to be obtained . This they expect by the sacrifices of the Law , and their frequent repetition , not by any thing which was more perfect , and which they did represent . But all these they have been utterly deprived of for many Generations , and therefore must all of them on their own principles dye in their sins and under the Curse . The woful superstitious follies whereby they endeavour to supply the want of those Sacrifices , are nothing but so many Evidences of their obstinate blindness . And it is hence also evident , that the superstition of the Church of Rome , in their Masse , wherein they pretend to offer and every day to repeat a propitiatory Sacrifice for the sins of the living and the dead , doth evidently demonstrate , that they disbelieve the efficacy of the one Sacrifice of Christ , as once offered , for the expiation of sin . For if it be so , neither can it be repeated , nor any other used for that end , if we believe the Apostle . The remaining words of this verse confirm the Argument insisted on ; namely , that these Sacrifices would have ceased to be offered , if they could have made the Church perfect ; for , saith he , the worshippers being once purged they should have had no more conscience of Sin. And we must enquire ( 1. ) who are intended by the worshippers . ( 2. ) what it is to be purged . ( 3. ) what is the effect of this purging , in having no more conscience of sins . ( 4. ) How the Apostle proves his intention hereby . The Worshippers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the same with , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Comers in the Verse foregoing : And in neither place the Priests who offered the Sacrifices , but the people for whom they were offered , are intended . They it was who made use of these Sacrifices for the Expiation of Sin. Concerning these persons it is supposed that if the Sacrifices of the Law could make them perfect , then would they have been purged ; wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the effect of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to be purged of being made perfect . For the Apostle supposeth the Negation of the latter , from the Negation of the former . If the Law did not make them perfect , then were they not purged . This Sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects either the guilt of Sin , or the filth of it : The one is removed by Justification , the other by Sanctification . The one is the effect of the Sacerdotal actings of Christ towards God in making attonement for Sin , the other of the application of the Virtue and Efficacy of that Sacrifice unto our Souls and Consciences , whereby they are purged , cleansed , renewed and changed . It is the purging of the first sort that is here intended ; such a purging of Sin as takes away the Condemning Power of Sin from the Conscience on the account of the guilt of it . If they had been purged ( as they would have been , had the Law made the Comers unto its Sacrifices perfect ) that is , if there had been a compleat Expiation of Sin made for them . And the supposition denyed hath its qualification and limitation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once . By this word he expresseth the efficacy of the Sacrifice of Christ , which being one , at once effected what it was designed unto . And it doth not design only the doing of a thing at one time , but the so doing of it as that it should never more be done . That these Worshippers were not thus purged by any of the Sacrifices which were offered for them , the Apostle proves from hence ; because they had not the necessary effect and consequence of such a Purification . For if they had been so purged , they would have had no more conscience of sins ; but that they had so he proves in the next Verse from the Legal Recognition that was made of them every year . And if they had had no more conscience of Sin , there would have been no need of offering Sacrifices for their Expiation any more . ( 1. ) The Introduction of the Assertion is by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because that , which directs unto the Argument that is in the words , they would have ceased to be offered , because their end would have been accomplished , and so themselves taken away . ( 2. ) On the Supposition made , there would have been an alteration made in the state of the Worshippers . When they came unto the Sacrifices , they came with conscience of Sin. This is unavoidable unto a Sinner before Expiation and Attonement be made for it : Afterwards , if they were purged , it should be so no more with them ; they should no more have conscience of Sin. They should no more have conscience of Sin ; or rather , they should not any more , or farther , have any conscience of Sins ; or they should have no conscience of Sins any more . The meaning of the word is singularly well expressed in the Syriack Translation . They should have no conscience agitating , tossing , disquieting , perplexing for Sins ; no conscience judging and condemning their persons for the Guilt of Sin , so depriving them of Solid Peace with God. It is conscience with respect unto the Guilt of Sin , as it binds over the Sinner unto punishment in the judgment of God. Now this is not to be measured by the apprehension of the Sinner , but by the true Causes and Grounds of it : Now these lye herein alone , that Sin was not perfectly expiated ; for where this is not , there must be a conscience of Sin , that is , disquieting , judging , condemning for Sin. The Apostle speaks on the one side and the other of them , who were really interested in the Sacrifices whereunto they might trust for the Expiation of Sin. The way hereof as unto them of old , and the Legal Sacrifices , was the due attendance unto them , and performance of them according unto Gods institution . Hence are the persons so interested called the comers to them , and the worshippers . The way and means of our interest in the Sacrifice of Christ is by Faith only . In this state it often falls out , that true Believers have a conscience , judging and condemning them for Sin , no less than they had under the Law : but this trouble and power of conscience doth not arise from hence , that Sin is not perfectly expiated by the Sacrifice of Christ , but only from an apprehension that they have not a due interest in that Sacrifice , and the benefits of it . Under the Old Testament they questioned not their due interest in their Sacrifices , which depended on the performance of the Rites and Ordinances of Service belonging unto them : but their consciences charged them with the Guilt of Sin , through an apprehension that their Sacrifices could not perfectly expiate it . And this they found themselves led unto by Gods institution of their Repetition , which had not been done , if they could ever make the Worshippers perfect . It is quite otherwise as unto conscience for Sin remaining in Believers under the New Testament ; for they have not the least Sense or Fear concerning any insufficiency or imperfection in the Sacrifice whereby it is expiated . God hath ordered all things concerning it , so as to satisfie the consciences of all Men in the perfect Expiation of Sin by it ; only they who are really purged by it , may be in the dark sometimes , as unto their personal interest in it . But it may be objected , that if the Sacrifices neither by their native efficacy , nor by the frequency of repetition could take away Sin , so as that they who came unto God by them , could have peace of conscience , or be freed from the trouble of a continual Condemnatory Sentence in themselves ; then was there no true real peace with God under the Old Testament , for other way of attaining it there was none . But this is contrary unto innumerable Testimonies of Scripture , and the promises of God made then unto the Church . In answer hereunto , I say , the Apostle did not , nor doth in these words declare what they did and could , or could not attain unto under the Old Testament ; only what they could not attain by the means of their Sacrifices : so he declares it in the next Verse ; for in them remembrance is made of Sins . But in the use of them , and by their frequent repetition , they were taught to look continually unto the great Expiatory Sacrifice ; whose Virtue was laid up for them in the promise , whereby they had peace with God. Obser. 1. The discharge of conscience from its condemning Right and Power , by vertue of the Sacrifice of Christ , is the foundation of all other priviledges we receive by the Gospel . Where this is not , there is no real participation of any other of them . 2. All peace with God is resolved into a purging Attonement made for sin : Being once purged . 3. It is by a principle of Gospel-light alone , that conscience is directed to condemn all Sin , and yet to acquit all Sinners that are purged : It s own natural Light can give it no guidance herein . VERSE 3. But in those Sacrifices there is a remembrance again made of Sins every year . IT is the latter part of the foregoing assertion ; namely , that the Worshippers were not purged or perfected by them , in that they had still remaining a conscience for Sin , which is proposed unto confirmation ; for this being a matter of fact , might be denied by the Hebrews . Wherefore the Apostle proves the truth of his Assertion from an inseparable adjunct of the yearly repetition of these Sacrifices according unto Divine Institution . There are Four things to be opened in the words . ( 1. ) The Introduction of the Reason intended , by an adversative conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but. ( 2. ) The Subject spoken of , those Sacrifices . ( 3. ) What belonged unto them by Divine Institution , which is a renewed remembrance of Sin. ( 4. ) The seasons of it , it was to be made every year . 1. The note of introduction gives us the nature of the Argument insisted on : Had the Worshippers been perfect , they would have had no more conscience for Sins . But , saith he , it was not so with them ; for God appoints nothing in vain : And he had not only appointed the Repetition of these Sacrifices , but also that in every Repetition of them there should be a Remembrance made of Sin , as of that which was yet to be expiated . 2. The Subject spoken of is expressed in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in them . But this Relative is remote from the Antecedent which is in the first Verse , by the interposition of the second , wherein it is repeated : we transfer it hither from the first Verse in our Translation ; but in these Sacrifices . And we supply the defect of the Verb Substantive by , there is ; for there is no more in the Original than but in them a Remembrance again of Sins . The Sacrifices intended are principally those of the Solemn day of Expiation : For he speaks of them that were repeated yearly ; that is , once every year . Others were repeated every day , or as often as occasion did require ; these only were so yearly : And these are peculiarly fixed on , because of the peculiar Solemnity of their Offering , and the interest of the whole people at once in them . By these therefore they looked for the perfect Expiation of Sin. 3. That which is affirmed of these Sacrifices , is , their inseparable adjunct , that in them there was a remembrance of Sin again : That is , there was so by virtue of Divine Institution , whereon the force of the Argument doth depend . For this remembrance of Sin by Gods own Institution was such as sufficiently evidenced that the Offerers had yet a conscience condemning them for sins . Respect is had unto the command of God unto this purpose , Levit. 16. 21 , 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an express remembrance , or a remembrance expressed by Confession or Acknowledgment . See Gen. 40. 9. chap. 42. 21. For where it respects Sin , it is a recalling of it unto the Sentence of the Law , and a sense of punishment . See Num. 5. 15. 1 King. 17 , 18. And hereby the Apostle proves effectually that these Sacrifices did not make the worshippers perfect . For notwithstanding their Offering of them , a sense of Sin still returned upon their Consciences , and God himself had appointed that every year they should make such an acknowledgment and confession of Sin , as should manifest that they stood in need of a farther Expiation than could be attained by them . But a difficulty doth here arise of no small Importance . For what the Apostle denys unto these Offerings of the Law , that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy , it is certain that Believers ought not only once a year , but every day to call sins to remembrance , and to make Confession thereof . Yea , our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins , wherein there is a calling of them unto Remembrance . It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices , and that of Christ , seeing after both of them there is equally a Remembrance of Sin again to be made . An. The difference is evident between these things . Their Confession of Sin was in order unto , and preparatory for , a new Attonement and Expiation of it . This sufficiently proves the insufficiency of those that were offered before . For they were to come unto the new Offerings , as if there had never been any before them : Our remembrance of Sin , and confession of it , respects only the Application of the Virtue and Efficacy of the Attonement once made , without the least desire or expectation of a new propitiation . In their remembrance of Sin respect was had unto the curse of the Law which was to be answered , and the wrath of God which was to be appeased ; it belonged unto the Sacrifice it self , whose Object was God : Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences , whereby we may have assured peace with God. The Sentence or Curse of the Law was on them , until a new Attonement was made ; for the Soul that did not joyn in this Sacrifice , was to be cut off : But the Sentence and Curse of the Law was at once taken away , Eph. 2. 14 , 15 , 16. And we may observe . 1. An Obligation unto such Ordinances of Worship as could not expiate sin , nor testifie that it was perfectly expiated , was part of the Bondage of the Church under the Old Testament . 2. It belongs unto the Light and Wisdom of Faith , so to remember Sin , and make Confession of it , as not therein , or thereby to seek after a new Attonement for it , which is made once for all . Confession of Sin is no less necessary under the New Testament , than it was under the Old ; but not for the same end . And it is an eminent difference between the spirit of Bondage , and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it ; the other is encouraged unto Confession , because of the Attonement already made , as a means of coming unto a participation of the benefits of it . Wherefore the causes and reasons of the Confession of Sin under the New Testament , are , ( 1. ) To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self ; so as to keep us humble and filled with self-abasement . He who hath no sense of Sin but only what consists in dread of future judgment , knows little of the mystery of our Walk before God , and Obedience unto him , according unto the Gospel . ( 2. ) To engage our Souls unto watchfulness for the future against the sins we do confess ; for in confession we make an abrenuntiation of them . ( 3. ) To give unto God the glory of his Righteousness , Holiness and Aversation from Sin. This is included in every Confession we make of Sin ; for the reason why we acknowledge the Evil of it , why we detest and abhor it , is its contrariety unto the Nature , holy Properties , and Will of God. ( 4. ) To give unto him the glory of his infinite Grace and Mercy in the pardon of it . ( 5. ) We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences , through a fresh Application of the Sacrifice of Christ , and the benefits thereof , whereunto Confession of Sin is required . ( 6. ) To exalt Jesus Christ in our Hearts , by the application of our selves unto him , as the only procurer and purchaser of Mercy and Pardon ; without which , Confession of Sins is neither acceptable unto God , nor useful unto our own Souls . But we do not make Confession of Sin , as a part of a Compensation for the Guilt of it ; nor as a means to give some present pacification unto Conscience , that we may go on in Sin , as the manner of some is . VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THere is no difficulty in the Words , and very little difference in the Translations of them . The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive : Impossibile est enim sanguine taurorum & hircorum auferri peccata : It is impossible that Sins should be taken away by the blood of Bulls and Goats . The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose . For it is impossible that the Blood of Bulls and Goats should take away Sin. This is the last determinate resolution of the Apostle concerning the insufficiency of the Law , and its Sacrifices for the Expiation of Sin , and the perfecting them who come unto God , as unto their Consciences . And there is in the Argument used unto this end , an inference from what was spoken before , and a new enforcement from the Nature or subject matter of these Sacrifices . Something must be observed concerning this Assertion in general , and an Objection that it is liable unto . For by the Blood of Bulls and Goats , he intends all the Sacrifices of the Law : Now if it be impossible that they should take away Sin , for what end then were they appointed ? Especially , considering that in the Institution of them , God told the Church that he had given the Blood to make Attonement on the Altar , Levit. 17. 11. It may therefore be said as the Apostle doth in another place , with respect unto the Law it self ; if it could not by the works of it justifie us before God , to what end then served the Law ? To what end serve these Sacrifices , if they could not take away Sin ? The Answer which the Apostle gives with respect unto the Law in general , may be applyed unto the Sacrifices of it , with a small Addition from a respect unto their special Nature . For as unto the Law , he answers two things : ( 1. ) That it was added because of Transgressions , Gal. 3. 19. ( 2. ) That it was a Schoolmaster to guide and direct us unto Christ , because of the severities wherewith it was accompanied like those of a School-master ; not in the Spirit of a tender Father . And thus it was as unto the end of these Sacrifices . 1. They were added unto the promise because of Transgressions . For God in them , and by them did continually represent unto Sinners the Curse and Sentence of the Law ; namely , that the Soul that sinneth must dye ; or that Death was the Wages of Sin. For although there was allowed in them a Commutation , that the Sinner himself should not dye , but the Beast that was Sacrificed in his stead , which belonged unto their Second end of leading unto Christ ; yet they all testified unto that Sacred Truth , that it is the Judgment of God that they who commit Sin are worthy of Death . And this was , as the whole Law , an Ordinance of God to deterr Men from Sin , and so put bounds unto Transgressions . For when God passed by Sin with a kind of Connivance , winking at the Ignorance of Men in their iniquities , not giving them continual warnings of their Guilt and the consequents thereof in Death , the World was filled and covered with a Deluge of Impieties . Men saw not Judgment speedily executed , nor any Tokens or Indications that so it would be , therefore was their Heart wholly set in them to do Evil. But God dealt not thus with the Church . He let no Sin pass without a Representation of his displeasure against it , though mixed with Mercy in a direction unto the Relief against it , in the Blood of the Sacrifice . And therefore he did not only appoint these Sacrifices on all the especial occasions of such Sins and Uncleanness , as the Consciences of particular Sinners were pressed with a sense of ; but also once a year there was gathered up a Remembrance of all the Sins , Iniquities and Transgressions of the whole Congregation , Levit. 16. 2. They were added as the Teaching of a School-master to lead unto Christ. By them was the Church taught and directed to look continually unto , and after that Sacrifice which alone could really purge and take away all Iniquity . For God appointed no Sacrifices until after the Promise of sending the Seed of the Woman to break the Head of the Serpent . In his so doing was his own Heel to be bruised , in the suffering of his Humane Nature , which he offered in Sacrifice unto God ; which these Sacrifices did represent . Wherefore the Church knowing that these Sacrifices did call Sin to remembrance , representing the displeasure of God against Sin , which was their First end ; and that although there was an Intimation of Grace and Mercy in them by the commutation and substitution which they allowed ; yet that they could not of themselves take away Sin , it made them the more earnestly , and with longing desires look after him and his Sacrifice , who should perfectly take away Sin and make peace with God , wherein the principal exercise of Grace under the Old Testament did consist . 3. As unto their especial nature , they were added as the great instruction in the way and manner whereby Sin was to be taken away . For although this arose originally from Gods meer Grace and Mercy ; yet was it not to be executed , and accomplished by Soveraign Grace and Power alone . Such a taking away of Sin would have been inconsistent with his Truth , Holiness , and Righteous Government of Mankind , as I have elsewhere at large demonstrated . It must be done by the Interposition of a Ransome and Attonement by the substitution of one who was no Sinner in the room of Sinners , to make satisfaction unto the Law , and Justice of God for Sin. Hereby they became the principal direction of the Faith of the Saints under the Old Testament , and the means whereby they acted it , on the original promise of their Recovery from Apostasie . These things do evidently express the Wisdom of God in their Institution , although of themselves they could not take away Sin. And those by whom these ends of them are denyed , as they are by the Jews and Socinians , can give no account of any end of them , which should answer the Wisdom , Grace and Holiness of God. This Objection being removed , I shall proceed unto the Exposition of the words in particular . And there are Four things in them as a Negative Proposition . ( 1. ) The Illative Conjunction declaring its respects unto what went before . ( 2. ) The subject matter spoken of : The Blood of Bulls and Goats . ( 3. ) What is denyed concerning it ; it could not take away Sin. ( 4. ) The Modification of this Negative Proposition , it was impossible they should do so . 1. The Illative Conjunction , For , declares what is spoken to be introduced in the Proof and Confirmation of what was before affirmed . And it is the closing Argument against the Imperfection and Impotency of the Old Covenant , the Law , Priesthood and Sacrifices of it , which the Apostle maketh use of . And indeed it is comprehensive of all that he had before insisted on ; yea , it is the Foundation of all his other Reasonings unto this purpose . For if in the Nature of the thing it self it was impossible that the Sacrifices consisting of the Blood of Rulls and Goats should take away Sin , then however , whensoever , and by whomsoever they were offered , this effect could not be produced by them . Wherefore in these words the Apostle puts a Close unto his Argument , and reassumes it no more in this Epistle , but only Once or Twice makes mention of it in the way of an Illustration to set forth the excellency of the Sacrifice of Christ ; as , v. 11. of this Chapter , and Chap. 13. 10 , 11 , 12. 2. The subject spoken of is the Blood of Bulls and Goats . The reason why the Apostle expresseth them by Bulls and Goats , which were Calves and Kids of the Goats , hath been declared on Chap. 9. ver . 11 , 12. And some things must be observed conceruing this Description of the Old Sacrifices . 1. That he makes mention of the Blood of the Sacrifices only ; whereas in many of them the whole Bodies were offered , and the Fat of them all was burned on the Altar . And thus he doth for the ensuing Reasons ; ( 1. ) Because it was the Blood alone whereby Attonement was made for Sin and Sinners . The Fat was burned with Incense only , to shew that it was accepted as a sweet savour with God. ( 2. ) Because he had respect principally unto the Anniversary Sacrifice , unto the Consummation whereof , and Attonement thereby , the carrying the Blood into the Holy Place , did belong . ( 3. ) Because Life Natural is in an especial manner in the Blood , which signified that Attonement was to be made by Death , and that by the effusion of Blood , as it was in the Sacrifice of Christ. See Levit. 17. 11 , 12. And in the shedding of it there was an Indication of the Desert of Sin in the Offerer . 2. He recalls them by this Expression of their Sacrifices , the Blood of Bulls and Goats , unto a due consideration of what effect might be produced by them . They were Accompanied with great Solemnity and Pomp of Ceremony in their Celebration . Hence arose a great Esteem and Veneration of them in the Minds of the People . But when all was done , that which was Offered was but the Blood of Bulls and Goats . And there is a Tacit Opposition unto the matter of that Sacrifice , whereby Sin was really to be Expiated , which was the precious Blood of Christ , as Chap. 9. 13 , 14. 3. That which is denyed of these Sacrifices , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the taking away of sins . The thing intended is variously expressed by the Apostle , as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 28. To make Reconciliation , to purge sin , to purge the Conscience , to abolish sin , to bear it . And that which he intendeth , in all these expressions , which he denies of the Law and its Sacrifices , and ascribes unto that of Christ , is the whole entire effect thereof , so far as it immediately respected God and the Law. For all these Expressions respect the Guilt of Sin , and its removal , or the pardon of it , with righteousness before God , acceptance and peace with him . To take away sin , is to make Attonement for it , to Expiate it before God by a satisfaction given , or price paid , with the procurement of the Pardon of it according unto the Terms of the New Covenant . The Interpretation of these words by the Socinians , is contrary unto the signification of the words themselves , and the whole design of the Context . Impossibile est ( saith Schlictingius ) ut sanguis taurorum & hircorum peccata tollat ; hoc est , efficiat ut homines in postcrum à peccatis abstinerent , & sic nullam amplius habeant peccatorum conscientiam , sive ullas corum poenas metuant ; quam cnim quaeso vim ad haec praestandum sanguis animalium habere potest ? Itaque hoc dicit , taurorum & hircorum sanguinem eam vim nequaquam habere , & ut habeat , impossibile esse , ut homines à peccatis avocet , & ne in posterum peccent , efficiat . And Grotius after him speaks to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod suprà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est extinguere peccata , quod sanguis Christi facit , cum quia fidem in nobis parit , tum quia Christo jus dat nobis auxilia necessaria impetrandi ; pecudum sanguis nihil efficit tale . 1. Nothing can be more Alien from the Design of the Apostle , and Scope of the Context . They are both of them to prove , that the Sacrifices of the Law could not Expiate Sins , could not make Attonement for them , could not make Reconciliation with God , could not produce the effect which the Sacrifice of Christ alone was appointed and ordained unto . They were only Signs and Figures of it . They could not effect that which the Hebrews looked for from them , and by them . And that which they expected by them was , that by them they should make Attonement with God for their sins . Wherefore the Apostle denies that it was possible they should effect what they looked for from them , and nothing else . It was not that they should be Arguments to turn them from Sin unto newness of life , so as that they should sin no more . By what way , and on what consideration they were means to deter Men from Sin , I have newly declared . But they can produce no one place in the whole Law , to give countenance unto such an Apprehension that this was their end ; so that the Apostle had no need to declare their Insufficiency with respect thereunto . Especially , the great Anniversary Sacrifice on the day of Expiation was appointed so expresly to make Attonement for Sin , to procure its Pardon , to take away its Guilt in the sight of God , and from the Conscience of the Sinner , that he should not be punished according unto the Sentence of the Law ; as that it cannot be denyed . This is that which the Apostle declares , that of themselves they could not effect or perform , but only Typically , and by way of Representation . 2. He declares directly and positively what he intends by this taking away of Sin , and the ceasing of Legal Sacrifices thereon , ver . 17 , 18. Their Sins and their Iniquities will I remember no more ; now where Remission of these is , there is no more Offering for Sin. The cessation of Offerings for Sin , follows directly on the Remission of Sin , which is the effect of Expiation and Attonement ; and not upon the turning away of Men from Sin for the future . It is therefore our Justification , and not our Sanctification that the Apostle discourseth of . 3. The words themselves will not bear this sense . For the Object of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which it is exercised about , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is an Act upon Sin it self , and not immediately upon the Sinner . Nor can it signifie any thing but to take away the Guilt of Sin , that it should not bind over the Sinner unto punishment ; whereon Conscience for sin is taken away . But to return . 4. The manner of the Negation is , that , it was impossible that it should be otherwise . And it was so , 1. From Divine Institution . Whatever the Jews apprehended , they were never designed of God unto that end , and therefore had no Virtue or Efficacy for it Communicated unto them . And all the Virtue of Ordinances of Worship depends on their Designation unto their end . The Blood of Bulls and Goats as offered in Sacrifice , and carried into the most Holy Place , was designed of God to represent the way of taking away sin , but not by it self to effect it ; and it was therefore impossible that so it should do . 2. It was impossible from the Nature of the things themselves , in as much as there was not a Condecency unto the Holy perfections of the Divine Nature , that Sin should be Expiated , and the Church perfected by the Blood of Bulls and Goats . For , ( 1. ) There would not have been so unto his Infinite Wisdom . For God having declared his severity against Sin , with the necessity of its punishment unto the Glory of his Righteousness and Soveraign Rule over his Creatures , what Condecency could there have been herein unto infinite Wisdom ? What Consistency between the severity of that Declaration , and the taking away of Sin by such an Inferiour Beggarly means , as that of the Blood of Bulls and Goats ? A great appearance was made of infinite displeasure against sin , in the giving of the Fiery Law , in the Curse of it , in the threatnings of Eternal Death ; should all have ended in an outward shew , there would have been no manner of proportion to be discerned between the Demerit of Sin , and the means of its Expiation . So that ( 2. ) It had no Condecency unto Divine Justice . For , ( 1. ) As I have elsewhere proved at large , Sin could not be taken away without a Price , a Ransome , a Compensation and satisfaction made unto Justice for the Injuries it received by Sin. In satisfaction unto Justice by way of Compensation for Injuries or Crimes , there must be a proportion between the Injury and the Reparation of it , that Justice may be as much Exalted and Glorified in the one , as it was depressed and debased in the other . But there could be no such thing between the Demerit of Sin , and the Affront put on the Righteousness of God , on the one hand ; and a Reparation by the Blood of Bulls and Goats , on the other . No Man living can apprehend wherein any such proportion should lye or consist : Nor was it possible that the Conscience of any Man could be freed from a Sense of the Guilt of Sin , who had nothing to trust unto but this Blood to make Compensation or Attonement for it . ( 2. ) The apprehension of it , ( namely , a suitableness unto Divine Justice , in the Expiation of Sins by the Blood of Bulls and Goats , ) must needs be a great Incentive unto prophane persons , unto the Commission of Sin. For if there be no more in Sin and the Guilt of it , but what may be Expiated and taken away at so low a price , but what may have Attonement made for it by the Blood of Beasts , why should they not give satisfaction unto their Lusts by living in Sin ? ( 3. ) It would have had no consistency with the Sentence and Sanction of the Law of Nature ; In the day thou eatest , thou shalt dye . For although God reserved unto himself the Liberty and Right of substituting a Surety in the room of a Sinner , to dye for him ; namely , such an one as should by his Suffering and Dying , bring more Glory unto the Righteousness , Holiness and Law of God , than either was derogated from them by the Sin of Man , or could be restored unto them by his Eternal Ruin ; yet was it not consistent with the veracity of God in that Sanction of the Law , that this substitution should be of a Nature no way Cognate , but ineffably inferiour unto the Nature of him that was to be delivered . For these and other Reasons of the same kind , which I have handled at large elsewhere , it was impossible , as the Apostle assures us , that the Blood of Bulls and Goats should take away Sin. And we may observe , 1. It is possible that things may usefully represent , what it is impossible , that in , and by themselves they should effect . This is the Fundamental Rule of all Institutions of the Old Testament . Wherefore , 2. There may be great and eminent uses of Divine Ordinances and Institutions , although it be impossible that by themselves in their most exact and diligent use , they should work out our Acceptance with God. And it belongs unto the Wisdom of Faith , to use them unto their proper end , not to trust unto them , as unto what they cannot of themselves effect . 3. It was utterly impossible that Sin should be taken away before God , and from the Conscience of the Sinner , but by the Blood of Christ. Other ways Men are apt to betake themselves unto for this end , but in vain . It is the Blood of Jesus Christ alone that cleanseth us from all our Sins ; for he alone was the Propitiation for them . 4. The Declaration of the Insufficiency of all other ways for the Expiation of Sin , is an evidence of the Holiness , Righteousnes , and Severity of God against Sin , with the unavoidable Ruin of all Unbelievers . 5. Herein also consists the great Demonstration of the Love , Grace and Mercy of God , with an encouragement unto Faith ; in that when the Old Sacrifices neither would , nor could perfectly Expiate Sin , he would not suffer the work it self to fail , but provided a way that should be infallibly effective of it ; as is declared in the following Verses . VERSE V , VI , VII , VIII , IX , X. THe Provision that God made to supply the Defect and Insufficiency of Legal Sacrifices , as unto the Expiation of Sin , peace of Conscience with himself , and the Sanctification of the Souls of the Worshippers , is declared in this Context . For the words contain the blessed undertaking of our Lord Jesus Christ , to do , fulfil , perform and suffer all things required in the Will , and by the Wisdom , Holiness , Righteousness and Authority of God , unto the compleat Salvation of the Church , with the Reasons of the Efficacy of what he so did , and suffered unto that end . And we must consider both the words themselves , so far especially as they consist in a Quotation out of the Old Testament , with the Validity of his Inferences from the Testimony which he chuseth to insist on unto this purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some few differences may be observed in the Antient and best Translations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vulg. Lat. ideo quapropter . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for this , for this cause . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Hostiam & oblationem , Sacrificium , victimam . The Syriack renders the words in the Plural Number , Sacrifices and Offerings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aptâsti , adaptâsti mihi ; praeparâsti , perfecisti . A Body hast thou prepàred , i. e. fitted for me , wherein I may do thy Will. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But thou hast Cloathed me with a Body ; very significantly , as unto the thing intended , which is the Incarnation of the Son of God. The Aethiop . renders this Verse somewhat strangely : And when he entred into the World , he saith , Sacrifices and Offerings I would not ; thy Body he hath purified unto me . Making them , as I suppose , the words of the Father . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Vulg. non tibi placuerant ; reading the preceding words in the Nominative Case , altering the Person and Number of the Verb. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Thou didst not require ; non approbâsti : that is , they were not well pleasing , nor accepted with God , as unto the end of the Expiation of Sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ecce adsum , venio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Syriack omitteth the last word , which yet is Emphatical in the discourse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Vul. tunc dixi , then I said ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for he said ; for the Apostle doth not speak these words , but repeats the words of the Psalmist . The reading of the words out of the Hebrew by the Apostle , shall be considered in our passage . VERSE 5 , 6 , 7 , 8 , 9 , 10. 5. Wherefore when he cometh into the World , he saith , Sacrifice and Offering thou wouldst not ; but a Body hast thou prepared [ fitted for ] me . 6. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure . 7. Then said I , Lo , I come , ( in the Volume of the Book it is written of me ) to do thy Will O God ; that I should do thy Will. 8. Above when he said , Sacrifice and Offering , and Burnt Offerings , and Offerings for Sin , thou wouldst not , neither hadst pleasure therein , which are Offered by the Law : 9. Then said he , Lo , I come to do thy Will ( O God. ) He taketh away the First , that he may establish the Second . 10. By the which Will we are Sanctified , through the Offering of the Body of Jesus Christ once for all . A Blessed and Divine Context this is , Summarily representing unto us the Love , Grace and Wisdom of the Father ; the Love , Obedience and Suffering of the Son ; the Federal Agreement between the Father and the Son , as unto the work of the Redemption and Salvation of the Church , with the Blessed Harmony between the Old and New Testament , in the Declaration of these things . The Divine Authority and Wisdom that Evidence themselves herein , are ineffable , and do cast contempt on all those by whom this Epistle hath been called in question ; as sundry other passages in it do in a peculiar manner . And it is our Duty to enquire with diligence into the Mind of the Holy Spirit herein . As unto the general Nature of the arguing of the Apostle , it consists in Two Parts . ( 1. ) The Introduction of a pregnant Testimony out of the Old Testament unto his purpose , v. 5 , 6 , 7 , 8 , and part of the 9th . ( 2. ) Inferences from that Testimony , Asserting and Confirming all that he had pleaded for . In the Testimony he produceth , we may consider , ( 1. ) The manner of its Introduction , respecting the reason of what is asserted ; Wherefore . ( 2. ) Who it was by whom the words insisted on were spoken ; He saith . ( 3. ) When he spake them ; When he came into the World. ( 4. ) The things spoken by him in general ; which consist in a double Antithesis . ( 1. ) Between the Legal Sacrifices , and the Obedience of Christ in his Body , ver . 5. ( 2. ) Between Gods acceptance of the one and the other , with their Efficacy unto the end treated of , which must be particularly spoken unto . 1. The Introduction of this Testimony is by the word , wherefore , for which cause , for which end . It doth not give an account why the words following were spoken , but why the things themselves were so ordered and disposed : And we are directed in this word , unto the due consideration of what is designed to be proved : And this is , that there was such an Insufficiency in all Legal Sacrifices , as unto the Expiation of Sin , that God would remove them , and take them out of the way to Introduce that which was better , to do that which the Law could not do . Wherefore , saith the Apostle , because it was so with the Law , things are thus disposed of in the Wisdom and Counsel of God , as is declared in this Testimony . 2. Who spake the words contained in the Testimony : He saith . The words may have a Threefold respect . ( 1. ) As they were given out by Inspiration , and are Recorded in the Scripture . So they were the words of the Holy Ghost , as the Apostle expresly affirms of the like words , ver . 15 , 16. of this Chapter . ( 2. ) As they were used by the Penman of the Psalm , who speaks by Inspiration . So they were the words of David , by whom the Psalm was Composed . But although David spoke or wrote these words , yet is not he himself the person spoken of , nor can any passage in the whole Context be applyed unto him , as we shall see in particular afterwards . Or if they may be said to be spoken of him , it was only as he bare the person of another , or was a Type of Christ. For although God himself doth frequently prefer Moral Obedience before the Sacrifices of the Law , when they were Hypocritically performed , and trusted unto as a Righteousness , unto the neglect of Diligence in Moral Duties ; yet David did not , would not , ought not in his own Name and Person reject the Worship of God , and present himself with his Obedience in the room thereof , especially as unto the end of Sacrifices in the Expiation of Sin. Wherefore , ( 3. ) The words are the words of our Lord Jesus Christ ; when he cometh into the World , he saith . And it is a vain Enquiry , when in particular he spake these words ; unto whom or where any mention is made of them in the story of him . It is no way needful that they should be Literally or Verbally pronounced by him . But the Holy Ghost useth these words in his Name as his , because they declare , express and represent his mind , design and resolution in his coming into the World , which is the sole end and use of Words . On the consideration of the Insufficiency of Legal Sacrifices ( the only appearing means unto that purpose ) for the Expiation of Sin , and the making of Reconciliation with God , that all Mankind might not Eternally perish under the Guilt of Sin , the Lord Christ represents his readiness and willingness to undertake that work , with the Frame of his Heart and Mind therein . The Ascription of these words unto the Lord Christ on the reason mentioned , gives us a prospect into , ( 1. ) The Love of his undertaking for us , when all other ways of our Recovery failed , and were disallowed as Insufficient : ( 2. ) Into the Foundation of his undertaking for us , which was the Declaration of the Will of God concerning the Insufficiency of these Sacrifices : ( 3. ) Into his readiness to undertake the work of Redemption , notwithstanding the difficulties that lay in the way of it , and what he was to undergo in the stead of the Legal Sacrifices . We have the Solemn word of Christ in the Declaration he made of his readiness and willingness to undertake the work of the Expiation of Sin , proposed unto our Faith , and Engaged as a sure Anchor of our Souls . 3. The Season of his speaking these words in the manner declared , was , on his coming into the World ; wherefore coming ( or when he cometh ) into the World , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veniens or venturus ; when he was to enter into the World , when the design of his future coming into the World was declared . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , he that is to come , Mat. 11. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 4. 45. That therefore may be the sense of the words ; upon the First prediction of the future coming of the Son of God into the World , the Design , Mind and Will , wherewith he came , was declared . Refer the words unto some actual coming of the person spoken of into the World , and various interpretations are given of them . When he came in Sacrifices Typically , say some : But this seems not to be a word accompanying the First Institution of Sacrifices ; namely , Sacrifices thou wouldst not have . His coming into the World was his appearance , and publick shewing of himself unto the World , in the beginning of his Ministery , as David came out of the Wilderness and Caves to shew himself unto the people , as King of Israel , saith Grotius . But the respect unto David herein is frivolous ; nor are those words used with respect unto the Kingly Office of Christ , but meerly as unto the Offering himself in Sacrifice to God. The Socinians contend earnestly , that this his coming into the World , is his entrance into Heaven after his Resurrection . And they embrace this uncouth Interpretation of the words , to give countenance unto their pernicious Errour , that Christ offered not himself in Sacrifice to God , in his Death , or whilest he was in this World. For his Sacrifice they suppose to be Metaphorically only so called , consisting in the representation of himself unto God in Heaven , after his Obedience and Suffering . Wherefore they say that by the World which he came into , the World to come mentioned , Chap. 2. 5. is intended . But there is nothing sound , nothing probable or specious in this wresting of the words and sense of the Scripture . For , ( 1. ) the words in the places compared are not the same . This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only ; those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and are not absolutely to be taken in the same sense , though the same things may be intended in various respects . ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Habitable part of the Earth , and can on no pretence be applyed unto Heaven . ( 3. ) I have fully proved on that place , that the Apostle in that expression intendeth only the Days and Times of the Messia , or of the Gospel , commonly called among the Jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World to come , that new Heaven and Earth , wherein Righteousness should dwell . But they add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self is used for Heaven , Rom. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should be the Heir of the World ; that is , of Heaven , the World above . But this Imagination is vain also . For Abrahams being Heir of the World , is no more but his being the Father of many Nations : Nor was there ever any other promise which the Apostle should refer unto , of his being Heir of the World , but only that of his being the Father of many Nations , not of the Jews only , but of the Gentiles also ; as the Apostle explains it , Rom. 15. 8 , 9 , 10 , 11 , 12. Respect also may be had unto the promised Seed proceeding from him , who was to be the Heir of all things . That which they intend by his coming into the World , is what himself constantly calleth his leaving of the World , and going out of it . See Joh. 17. 11 , 12. 18. Chap. 13. 1. I leave the World , I am no more in the World ; they are in the World. This therefore cannot be his coming into the World. And this Imagination is contrary as unto the express words , so to the open design of the Apostle ; For as he declares his coming into the World , to be the season wherein a Body was fitted for him , so that which he had to do herein , was what he had to do in this World , before his departure out of it , v. 12. Wherefore this Figment is contrary unto common sense , the meaning of the words , the design of the place , and other express Testimonies of Scripture , and is of no Use , but to be an instance how Men of corrupt Minds can Wrest the Scripture for their ends unto their own destruction . The General Sense of the best Expositors , antient and modern , is , that by the coming of Christ into the World , his Incarnation is intended : See Joh. 9. 10. Chap. 3. 16 , 17. 19. Chap. 6. 14. Chap. 9. 5 , 39. Chap. 11. 27. Chap. 12. 46. Chap. 16. 28. The same with his coming in the Flesh , his being made Flesh , his being manifest in the Flesh ; for therein and thereby he came into the World. Neither is there any weight in the Objection of the Socinians , unto this Exposition of the words ; namely , that the Lord Christ at his First coming in the Flesh , and in his Infancy , could not do the will of God , nor could these words be used of him . For , ( 1. ) His coming into the World in the Act of the Assumption of our Nature , was in Obedience unto , and for the fulfilling of the Word of God. For God sent him into the World , Joh. 3. 17. And he came not to do his own will , but the will of him that sent him . ( 2. ) His doing the will of God , is not confined unto any one single Act or Duty , but extends it self unto all the Degrees , and whole progress of what he did and suffered in compliance with the Will of God , the Foundation of the whole being laid in his Incarnation . But as these words were not verbally and litterally spoken by him , being only a real Declaration of his Design and Intention ; so this expression of his coming into the World , is not to be confined unto any one single Act or Duty , so as to exclude all others from being concerned therein . It hath respect unto all the Solemn Acts of the Susception and Discharge of his Mediatory Office for the Salvation of the Church . But if any shall rather Judge that in this expression some single season and act of Christ is intended , it can be no other but his Incarnation , and his coming into the World thereby . For this was the Foundation of all that he did afterwards , and that whereby he was fitted for his whole work of Mediation , as is immediately declared . And we may observe , ( 1. ) The Lord Christ had an Infinite prospect of all that he was to do and suffer in the World , in the discharge of his Office and Undertaking . He declared from the beginning his willingness unto the whole of it . And an Eternal evidence it is of his Love , as also of the Justice of God , in laying all our Sins on him , seeing it was done by his own Will and Consent . 4. The Fourth thing in the words is , what he said . The substance of it is laid down , ver . 5. Unto which the farther Explication is added , ver . 6 , 7. And the Application of it unto the Intention of the Apostle , in those that follow . The Words are recorded , Psal. 40. v. 6 , 7 , 8. being Indited by the Holy Ghost in the Name of Christ , as declarative of his Will. Of the First thing proposed , there are Two Parts . ( 1. ) What concerned the Sacrifices of the Law. ( 2. ) What concerneth himself . As unto what concerneth the Sacrifices , there is , ( 1. ) the expression of the Subject spoken of ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sacrifice and Offering . In the next Verse , the one of them , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Burnt Offerings , or whole Burnt Offerings and Sacrifices for Sin. It is evident that the Holy Ghost in this variety of Expressions , comprizeth all the Sacrifices of the Law , that had respect unto the Expiation of Sin. And as unto all of them , their Order , especial Nature and Use , I have Treated at large in my Exercitations before the First Volume of this Exposition . Exercit. 24. whither the Reader is referred . Of these Sacrifices it is affirmed , that God would them not , ver . 5. and that he had no pleasure in them , ver . 6. The First in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the Apostle renders by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou wouldst not . We render it in the Psalm , thou didst not desire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , to will , but always with desire , complacency and delight , Psal. 51. 6. Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou desirest , thou wilt , or art delighted with Truth in the hidden part , ver . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou wouldst not , thou desirest not Sacrifice , Gen. 34. 11. He had delight in Jacobs Daughter , Psal. 147. 10. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun is , delight , Psal. 1. 2. The LXX . render it generally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to will , as also the Noun by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And they are of the same signification , to will freely , voluntarily and with delight . But this Sense the Apostle doth transfer unto the other word , which he renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 6. In the Psalm it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast not required . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to rest in , to approve , to delight in , to be pleased with : So is it always used in the New Testament , whether spoken of God or Men. See Matt. 3. 17. Chap. 12. 18. Chap. 17. 5. Luk. 3. 22. Chap. 12. 32. Rom. 15. 26 , 27. 1 Cor. 1. 21. Chap. 10. 5. 2 Cor. 5. 8. Col. 1. 19. &c. Wherefore if we shall grant that the words used by the Apostle be not exact Versions of those used in the Psalmist , as they are applyed the one unto the other , yet it is evident that in both of them the full and exact meaning of both these used by the Psalmist is declared , which is sufficient unto his purpose . All the difficulty in the words may be reduced unto these two Enquiries . ( 1. ) In what sense it is affirmed that God would not have these Sacrifices , that he had no pleasure in them , that he rested not in them . ( 2. ) How was this made known , so as that it might be declared , as it is in this place . As unto the First of these , we may observe , 1. That this is not spoken of the Will of God , as unto the Institution and Appointment of these Sacrifices ; for the Apostle affirms , that they were Offered according unto the Law , ver . 8. Namely , which God gave unto the people . God saies indeed by the Prophet unto the people , that he spake not unto their Fathers , nor commanded them in the day that he brought them out of the Land of Egypt , concerning Burnt Offerings and Sacrifices , Jer. 7. 22. But he spake not absolutely , as unto the things themselves , but unto their manner of the observance of them . 2. It is not with respect unto the Obedience of the people in their attendance unto them , during the Oeconomy of the Law. For God both required it strictly of them , and approved of it in them , when duly performed : The whole Law and Prophets bare Testimony hereunto . And it was the great Injunction which he left with the people , when he ceased to grant any more immediate Revelations of his Will unto the Church , Mal. 4. 4. And the Lord Christ himself under the Judaical Church , did observe them . 3. God doth frequently reject or disallow them in the people , as they were attended unto and performed by them . But this he did only in the case of their gross Hypocrisie , and the two great evils wherewith it was accompanyed . The First was , that they did not only prefer the outward Observation of them before Internal Moral Obedience , but trusted unto them , unto the total neglect of that Obedience . See Isa. 1. 12 , 13 , 14 , 15 , 16 , 17. And the other was , that they put their trust in them for Righteousness and Acceptance with God ; about which he deals , Jer. 7. Yet neither was this the Case under consideration in the Psalm . For there is no respect had unto any miscarriages of the people about these Sacrifices , but unto the Sacrifices themselves . Wherefore some say that the words are Prophetical ; and declare what the Will of God would be after the coming of Christ in the Flesh , and the Offering of his Sacrifice once for all . Then God would no more require them nor accept them . But yet neither is this suited unto the Mind of the Holy Ghost . For , ( 1. ) The Apostle doth not prove by this Testimony that they were to cease , but that they could not take away Sin whilst they were in force . ( 2. ) The reason given by the Lord Christ of his undertaking , is their insufficiency during their continuance according to the Law. ( 3. ) This Revelation of the Will of God , made unto the Church , was actually true when it was made and given , or it was suited to lead them into a great mistake . The Mind of the Holy Ghost is plain enough , both in the Testimony it self , and in the Improvement of it by the Apostle . For the Legal Sacrifices are spoken of only with respect unto that end which the Lord Christ undertook to accomplish by his Mediation . And this was the perfect real Expiation of Sin , with the Justification , Sanctification and Eternal Salvation of the Church ; with that perfect State of Spiritual Worship which was ordained for it in this World. All these things these Sacrifices were appointed to prefigure and represent . But the Nature and Design of this Prefiguration being Dark and Obscure , and the things signified being utterly hid from them , as unto their especial Nature and the manner of their Efficacy , many in all Ages of the Church expected them from these Sacrifices , and they had a great appearance of being Divinely Ordained unto that end and purpose . Wherefore this is that , and that alone , with respect whereunto they are here rejected . God never appointed them unto this end , he never took pleasure in them with reference thereunto ; they were insufficient in the Wisdom , Holiness and Righteousness of God unto any such purpose . Wherefore the Sense of God concerning them as unto this end , is , that they were not appointed , not approved , not accepted for it . 2. It may be enquired , how this Mind and Will of God , concerning the refusal of these Sacrifices unto this end , might be known , so as that it should be here spoken of , as of a Truth unquestionable in the Church . For the Words , thou wouldst not , thou tookst no Pleasure , do not express a meer internal act of the Divine Will , but a Declaration also of what is , and what is not well-pleasing unto God. How then was this Declaration made , how came it to be known ? I answer , 1. The Words are the words of our Lord Jesus Christ the Son of God , considered as to be Incarnate , for the Redemption of the Church . As such , he was always in the Bosome of the Father , participant of his Counsels ; especially of those which concerned the Church , the Children of Men , Prov. 8. 22 , 23 , 24. &c. He was therefore always acquainted with all the thoughts and counsels of God , concerning the ways and means of the Expiation of Sin , and so declared what he knew . 2. As unto the Penman of the Psalm , the words were dictated unto him by immediate Revelation , which if nothing had been spoken of it , or intimated before , had been sufficient for the Declaration of the Will of God therein ; for all Revelations of that Nature , have a beginning when they were first made . But , 3. In , by and together with the Institution of all these Legal Sacrifices , God had from the beginning intimated unto the Church , that they were not the absolute , ultimate way for the Expiation of Sin , that he designed or would approve of . And this he did partly in the Nature of the Sacrifices themselves , which were no way competent or suited in themselves unto this end , it being impossible that the Blood of Bulls and Goats should take away Sin ; partly in giving various intimations first , and then express Declaration of his Will , that they were only prescribed for a season , and that a time would come when their Observance should utterly cease , which the Apostle proves , Chap. 7. and 8. and partly by evidencing that they were all but Types and Figures of good things to come , as we have at large declared . By these , and sundry other ways of the like kind , God had in the Institution and Command of these Sacrifices themselves sufficiently manifested , that he did neither design them , nor require them , nor approve of them , as unto this end of the Expiation of Sin. Wherefore there is in the words no new Revelation absolutely , but only a meer express Declaration of that Will and Counsel of God , which he had by various ways given intimation of before . And we may observe , 1. No Sacrifices of the Law , not all of them together , were a means for the Expiation of Sin , suited unto the Glory of God , or necessities of the Souls of Men. From the First appointment of Sacrifices immediately after the entrance of Sin , and the giving of the promise , the observation of them in one kind or another , spread it self over the whole Earth . The Gentiles retained them by Tradition , helped on by some Conviction on a Guilty Conscience , that by some way or other Attonement must be made for Sin. On the Jews they were imposed by Law. There are no Footsteps of Light or Testimony , that those of the former sort , namely the Gentiles , did ever retain any sense of the true Reason and end of their Original Institution , and the practice of Mankind thereon , which was only the Confirmation of the First promise by a prefiguration of the means and way of its accomplishment . The Church of Israel being Carnal also , had very much lost the Understanding and Knowledge hereof . Hence both sorts looked for the real Expiation of Sin , the pardon of it , and the taking away of its punishment by the Offering of those Sacrifices . As for the Gentiles , God suffered them to walk in their own ways , and winked at the time of their Ignorance . But as unto the Jews , he had before variously intimated his Mind concerning them , and at length by the Mouth of David in the person of Christ , absolutely declares their Insufficiency , with his disapprobation of them as unto the end which they in their Minds applied them unto . 2. Our utmost diligence , with the most Sedulous improvement of the Light and Wisdom of Faith is necessary in our search into , and enquiry after the Mind and Will of God , in the Kevelation he makes of them . The Apostle in this Epistle proves by all sorts of Arguments taken from the Scriptures of the Old Testament , from many other things that God had done and spoken , and from the Nature of these Institutions themselves , as here also by the express words of the Holy Ghost , that these Sacrifices of the Law , which were of Gods own appointment , were never designed nor approved by him as the way and means of the Eternal Expiation of Sin. And he doth not deal herein with these Hebrews on his Apostolical Authority , and by new Evangelical Revelation , as he did with the Church of the Gentiles ; but pleads the undeniable Truth of what he asserts from these direct Records and Testimonies which themselves owned and embraced . Howbeit although the Books of Moses , the Psalms , and the Prophets were read unto them , and among them continually , as they are unto this day , they neither understood , nor do yet understand the things that are so plainly revealed in them . And as the great Reason hereof is the Veil of blindness and darkness that is on their Minds , 2 Cor. 3. 13 , 14. So in all their search into the Scripture , they are indeed Supinely slothful and negligent . For they cleave alone unto the outward Husk or Shell of the Letter , utterly despising the Mysteries of Truth contained therein . And so it is at present with the most of Men , whose search into the Mind of God , especially as unto what concerns his Worship , keeps them in the Ignorance and Contempt of it all their days . 3. The constant use of Sacrifices to signifie these things , which they could not effect or really exhibit unto the Worshippers , was a great part of the Bondage that the Church was kept in under the Old Testament . And hereon , as those who were Carnal , bowed down their Backs unto the Burthen , and their Necks unto the Yoke ; so those who had received the Spirit of Adoption , did continually Pant and Groan after the coming of him , in and by whom all was to be fulfilled . So was the Law their Schoolmaster unto Christ. 4. God may in his Wisdom appoint and accept of Ordinances and Duties unto one end , which he will refuse and reject , when they are applyed unto another . So he doth plainly in these Words , those Sacrifices which in other places he most strictly enjoyns . How express , how multiplyed are his Commands for good works , and our abounding in them ? Yet when they are made the matter of our Righteousness before him , they are as unto that end , namely , of our Justification , rejected and disapproved . The First Part of ver . 5. declares the Will of God concerning the Sacrifices of the Law. The latter contains the supply that God in his Wisdom and Grace , made of the defect , and insufficiency of these Sacrifices . And this is not any thing that should help , assist or make them effectual , but somewhat brought in , in opposition unto them , and for their Removal . This he expresseth in the last clause of this Verse . But a Body hast thou prepared me . The Adversative , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but , declares that the way designed of God for this end was of another Nature , than those Sacrifices were . But yet this way must be such , as should not render those Sacrifices utterly useless from their First Institution , which would reflect on the Wisdom of God by whom they were appointed . For if God did never approve of them , never delight in them ; unto what end were they Ordained ? Wherefore although the real way of the Expiation of Sin , be in it self of another Nature than those Sacrifices were ; yet was it such as those Sacrifices were meet to prefigure and represent unto the Faith of the Church . The Church was taught by them that without a Sacrifice there could be no Attonement made for Sin ; wherefore the way of our Deliverance must be by a Sacrifice . It is so , saith the Lord Christ , and therefore the First thing God did in the preparation of this new way , was the Preparation of a Body for me , which was to be Offered in Sacrifice . And in the Antithesis intimated in this Adversative Conjunction , respect is had unto the Will of God. As Sacrifices were that which he would not unto this end , so this preparation of the Body of Christ was that , which he would , which he delighted in , and was well pleased withal . So the whole of the work of Christ and the effects of it , is expresly referred unto this Will of God , ver . 9 , 10. And we must , First , speak unto the Apostles rendring these words out of the Psalmist . They are in the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my Ears hast thou digged , bored , prepared . All sorts of Critical Writers and Expositors have so laboured in the resolution of this difficulty , that there is little to be added unto the Industry of some , and it were endless to confute the Mistakes of others . I shall therefore only speak briefly unto it , so as to manifest the oneness of the sense in both places . And some things must be premised thereunto . 1. That the Reading of the words in the Psalm is incorrupt , and they are the precise words of the Holy Ghost . Though of late years sundry persons have used an unwarrantable boldness in feigning various Lections in the Hebrew Text , yet none of any judgment have attempted to conjecture at any word that might be thought to be used in the room of any one of them . And as for those which some have thought the LXX . might possibly mistake , that signifie a Body , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sometimes signifies a Body in the Chaldee Dialect , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is in neither of them any the least Analogy unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that they are ridiculously suggested . 2. It doth not seem probable unto me , that the LXX . did ever Translate these Words , as they are now Extant in all the Copies of that Translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , ( 1. ) It is not a Translation of the Original words , but an Interpretation , and Exposition of the sense and meaning of them , which was no part of their design . ( 2. ) If they made this Exposition , they did so either by chance , as it were , or from a right understanding of the Mystery contained in them . That they should be cast upon it by a meer conjecture , is altogether improbable . And that they understood the mystery couched in that Metaphorical expression ( without which no account can be given of the Version of the words ) will not be granted by them who know any thing of those Translators or their Translation . ( 3. ) There was of old a different Reading in that Translation . For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Body , some Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ears , which the Vulgar Latin follows ; an evidence that a change had been made in that Translation , to comply with the words used by the Apostle . 3. The words therefore in this place were the words whereby the Apostle expressed the sense and meaning of the Holy Ghost in those used in the Psalmist , or that which was intended in them . He did not take them from the Translation of the LXX ; but used them himself , to express the sense of the Hebrew Text. For although we should not adhere precisely unto the Opinion , that all the Quotations out of the Old Testament in the New , which agree in words with the present Translation of the LXX . were by the Scribes of that Translation , transferred out of the New Testament into it , which yet is far more probable than the contrary Opinion , that the words of the Translation are made use of in the New Testament , even when they differ from the Original ; yet sundry things herein are certain and acknowledged . As , ( 1. ) That the Penmen of the New Testament do not oblige themselves unto that Translation , but in many places do precisely render the words of the Original Text , where that Translation differs from it . ( 2. ) That they do oftentimes express the sense of the Testimony which they Quote , in words of their own , neither agreeing with that Translation , nor exactly answering the Original Hebrew . ( 3. ) That sundry passages have been unquestionably taken out of the New Testament , and inserted into that Translation , which I have elsewhere proved by undeniable instances . And I no way doubt but it hath so fallen out in this place , where no account can be given of the Translation of the LXX . as the words now are in it . Wherefore , 4. This is certain that the sense intended by the Psalmist , and that expressed by the Apostle , are the same or unto the same purpose . And their Agreement is both plain and evident . That which is spoken , is , an act of God the Father towards the Son. The end of it , is , that the Son might be fit and meet to do the Will of God in the way of Obedience . So it is expressed in the Text , mine Ears hast thou bored , or a Body hast thou prepared me ; Then said I , Lo , I come to do thy Will , O God. This is the sole end why God so acted towards him : What this was , is so expressed in the Psalmist , my Ears hast thou bored , with a double Figure : ( 1. ) A Metaphor from the Ear , wherewith we hear the commands we are to obey ; Obedience being our compliance with the outward commands of God , and the Ear being the only means of our receiving those commands , there is nothing more frequent in the Scripture , than to express Obedience by hearing and hearkening , as is known . Wherefore the ascription of Ears unto the Lord Christ by an act of God , is the preparation of such a State and Nature for him , as wherein he should be meet to yield Obedience unto him . ( 2. ) By a Synecdoche ; wherein the part is put for the whole . In his Divine Nature alone it was impossible that the Lord Christ should come to do the Will of God , in the way whereby he was to do it . Wherefore God prepared another Nature for him , which is expressed Synecdochically by the Ears for the whole Body ; and that significantly , because as it is impossible that any one should have Ears of any use , but by Vertue of his having a Body ; so the Ears are that part of the Body , by which alone Instruction unto Obedience , the thing aimed at , is received . This is that which is directly expressed of him , Isa. 59. 4 , 5. He wakeneth , Morning by Morning , he wakeneth my Ear to hear as the Learned . The Lord God hath opened my Ear , and I was not rebellious ; or , I was obedient . And so it is all one in what sense you take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether in the more common and usual , to dig or bore , or in that whereunto it is sometimes applyed , to fit and perfect . For I do not judge there is any allusion in the expression , unto the Law of boring the Ear of the Servant that refused to make use of his Liberty at the year of release . Nor is the word , used in that case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 21. 6. But it respects the framing of the Organ of hearing which is as it were bored ; and the internal sense in readiness unto Obedience , is expressed by the framing of the outward Instrument of Hearing , that we may learn to obey thereby . Wherefore this is , and no other can be the sense of the words in the Psalmist ; namely , that God the Father did order things towards Jesus Christ , that he should have a Nature wherein he might be free , and able to yield Obedience unto the Will of God , with an intimation of the quality of it , in having Ears to hear , which belong only unto a Body . This Sense the Apostle expresseth in more plain terms now after the accomplishment of what before was only declared in Prophesie , and thereby the Veil which was upon Divine Revelations under the Old Testament , is taken away . There is therefore nothing remaining but that we give an Exposition of these words of the Apostle , as they contain the sense of the Holy Ghost in the Psalm ; And two things we must enquire into , ( 1. ) What is meant by this body ; ( 2. ) How God prepared it . 1. A Body is here a Synecdochical expression of the Humane nature of Christ. So is the flesh taken , where he is said to be made flesh , and the Flesh and Blood whereof he was partaker . For the general end of his having this Body , was , that he might therein and thereby yield Obedience , or do the Will of God. And the especial end of it , was , that he might have what to offer in Sacrifice unto God. But neither of these can be confined unto his Body alone . For it is the Soul , the other essential part of Humane Nature , that is the principle of Obedience . Nor was the Body of Christ alone , Offered in Sacrifice unto God. He made his Soul an Offering for Sin , Isa. 53. 10. which was Typified by the Life that was in the Blood of the Sacrifice . Wherefore it is said , that he offered himself unto God , Chap. 9. 14. Ephes. 5. 2. That is , his whole entire Humane Nature , Soul and Body , in their Substance , in all their Faculties and Powers ; But the Apostle both here and ver . 10. mentions only the Body it self , for the reasons ensuing . ( 1. ) To manifest that this Offering of Christ was to be by Death , as was that of the Sacrifices of Old ; and this the Body alone was subject unto . ( 2. ) Because as the Covenant was to be confirmed by this Offering , it was to be by Blood which is contained in the Body alone , and the separation of it from the Body carries the Life along with it . ( 3. ) To testifie that his Sacrifice was visible and substantial , not an outward appearance of things , as some have fancied ; but such as truly answered the real Bloody Sacrifices of the Law. ( 4. ) To shew the Alliance and Cognation between him that Sanctifieth by his Offering , and them that are Sanctified thereby : Or that because the Children were partakers of Flesh and Blood , he also took part of the same , that he might tast of Death for them . For these and the like reasons doth the Apostle mention the Humane Nature of Christ under the name of a Body only , as also to comply with the Figurative Expression of it in the Psalm . And they do what lies in them to overthrow the principal Foundation of the Faith of the Church , who would wrest these words unto a new Aetherial Body given him after his Ascension , as do the Socinians . 2. Concerning this Body , it is affirmed that God prepared it for him . Thou hast prepared for me ; that is , God hath done it , even God the Father ; For unto him are those words spoken ; I come to do thy will O God , a Body hast thou prepared me . The coming of Christ the Son of God into the World , his coming in the Flesh by the assuming of our Nature , was the effect of the mutual Counsel of the Father and the Son. The Father proposeth to him what was his Will , what was his design , what he would have done . This proposal is here repeated , as unto what was Negative in it , which includes the Opposite Positive ; Sacrifice and Burnt Offerings thou wouldst not have , but that which he would , was the Obedience of the Son unto his Will. This Proposal the Son closeth withal ; Lo , saith he , I come . But all things being Originally in the Hand of the Father , the Provision of things necessary unto the fulfilling of the Will of God , is left unto him . Among those the principal was , that the Son should have a Body prepared for him , that so he might have somewhat of his own to offer . Wherefore the preparation of it is in a peculiar manner assigned unto the Father ; a Body hast thou prepared me . And we may observe ; that 1. The Supream contrivance of the Salvation of the Church , is in a peculiar manner ascribed unto the person of the Father . His Will , his Grace , his Wisdom , his good Pleasure , the purpose that he purposed in himself , his Love , his sending of his Son , are every where proposed as the eternal springs of all Acts of Power , Grace and Goodness , tending unto the Salvation of the Church . And therefore doth the Lord Christ on all occasions declare that he came to do his Will , to seek his Glory , to make known his Name , that the praise of his Grace might be exalted . And we through Christ do believe in God even the Father , when we assign unto him the Glory of all the Holy Properties of his Nature , as acting Originally in the contrivance , and for the effecting of our Salvation . 2. The Furniture of the Lord Christ ( though he were the Son , and in his Divine person the Lord of all , ) unto the discharge of his work of Mediation , was the peculiar Act of the Father . He prepared him a Body ; he anointed him with the Spirit ; it pleased him that all fulness should dwell in him . From him he received all Grace , Power , Consolation : Although the Humane Nature was the Nature of the Son of God , not of the Father , ( a Body prepared for him , not for the Father ; ) yet was it the Father , who prepared that Nature , who filled it with Grace , who strengthened , acted and supported it in its whole course of Obedience . 3. Whatever God designes , appoints and calls any unto , he will provide for them all that is needful unto the Duties of Obedience , whereunto they are so appointed and called . As he prepared a Body for Christ ; so he will provide Gifts , Abilities and Faculties suitable unto their work , for those whom he calleth unto it . Others must provide as well as they can for themselves . But we must yet enquire more particularly into the nature of this preparation of the Body of Christ , here ascribed unto the Father . And it may be considered two ways . 1. In the Designation and Contrivance of it . So preparation is sometimes used for Predestination , or the Resolution for the effecting any thing that is future in its proper season . Isa. 30. 33. Matt. 20. 23. Rom. 9. 23. 1 Cor. 2. 9. In this sense of the word , God had prepared a Body for Christ , he had in the Eternal Counsel of his Will determined that he should have it in the appointed time . So he was Forc-ordained before the Foundation of the World , but was manifest in these last times for us ; 1 Pet. 1. 20. 2. In the actual effecting , ordering and creating of it ; that it might be fitted and suited unto the work that it was ordained unto . In the former sense the Body it self is alone the Object of this preparation . A Body hast thou prepared me , that is , designed for me . This latter sense comprizeth the use of the Body also ; it is fitted for its work . This latter sense it is , that is proper unto this place . Only it is spoken of by the Psalmist in a Prophetical Style , wherein things certainly future , are expressed as already performed . For the word signifies such a preparation , as whereby it is made actually fit and meet for the end it is designed unto . And therefore it is variously rendred , to fit , to adapt , to perfect , to adorn , to make meet , with respect unto some especial end . Thou hast adapted a Body unto my work , fitted and suited an Humane Nature unto that I have to perform in it and by it . A Body it must be ; yet not every body , nay not any Body brought forth by Carnal Generation according to the course of Nature , could effect , or was fit for the work designed unto it . But God prepared , provided such a Body for Christ , as was fitted and adapted unto all that he had to do in it . And this especial manner of its preparation , was an act of Infinite Wisdom and Grace . Some Instances thereof may be mentioned . As , 1. He prepared him such a Body , such an Humane Nature , as might be of the same Nature with ours , for whom he was to accomplish his work therein . For it was necessary that it should be Cognate and Allied unto ours , that he might be meet to act on our behalf , and to suffer in our stead . He did not form him a Body out of the Dust of the Earth , as he did that of Adam whereby he could not have been of the same Race of Mankind with us ; nor meerly out of nothing as he created the Angels , whom he was not to save . See , Chap. 2. ver . 14 , 15 , 16. and the Exposition thereon . He took our Flesh and Blood proceeding from the Loyns of Abraham . 2. He so prepared it , as that it should be no way subject unto that depravation and pollution , that came on our whole Nature by Sin. This could not have been done , had his Body been prepared by Carnal Generation , the way and means of conveying the taint of Original Sin , which befel our Nature , unto all individual persons . For this would have rendered him every way unmeet for his whole work of Mediation . See , Luke 1. 35. Heb. 7. 26. 3. He prepared him a Body consisting of Flesh and Blood , which might be Offered as a real substantial Sacrifice , and wherein he might Suffer for Sin , in his Offering to make Attonement for it . Nor could the Sacrifices of Old which were Real , Bloody and Substantial , prefigure that which should be only Metaphorical and in appearance . The whole evidence of the Wisdom of God in the Institution of the Sacrifices of the Law , depends on this , that Christ was to have a Body consisting of Flesh and Blood , wherein he might answer all that was prefigured by them . 4. It was such a Body as was Animated with a Living Rational Soul. Had it been only a Body , it Might have Suffered as did the Beasts under the Law , from which no Act of Obedience was required , only they were to suffer what was done unto them . But in the Sacrifice of the Body of Christ , that which was principally respected , and whereon the whole Efficacy of it did depend , was his Obedience unto God. For he was not to be Offered by others , but he was to Offer himself in Obedience unto the Will of God , Chap. 9. 14. Ephes. 5. 2. And the principles of all Obedience lye alone in the Powers and Faculties of the Rational Soul. 5. This Body and Soul were obnoxious unto all the Sorrows and Sufferings which our Nature is liable unto , and we had deserved as they were poenal , tending unto Death . Hence was he meet to Suffer in our stead , the same things which we should have done . Had they been exempted by special priviledge from what our Nature is liable unto , the whole work of our Redemption by his Blood had been frustrate . 6. This Body or Humane Nature thus prepared for Christ , was exposed unto all sorts of Temptations from outward Causes . But yet it was so Sanctified by the perfection of Grace , and fortified by the fulness of the Spirit dwelling therein , as that it was not possible it should be touched with the least Taint or Guilt of Sin. And this also was absolutely necessary unto the work whereunto it was designed , 1 Pet. 2. 22. Heb. 7. 26. 7. This Body was liable unto Death , which being the Sentence and Sanction of the Law , with respect unto the First and all following Sins ( all and every one of them ) was to be undergone actually by him , who was to be our Deliverer , Heb. 2. 14 , 15. Had it not died , Death would have borne Rule over all unto Eternity . But in the death thereof , it was swallowed up in Victory , 1 Cor. 15. 55 , 56 , 57. 8. As it was subject unto Death and died actually , so it was meet to be raised again from Death . And herein consisted the great pledge and evidence that our dead Bodies may be and shall be raised again unto a Blessed Immortality . So it became the Foundation of all our Faith , as unto things Eternal , 1 Cor. 15. 17 , 18 , 19 , 20 , 21 , 22 , 23. 9. This Body and Soul being capable of a real separation , and being actually separated by Death , though not for any long continuance , yet no less truly and really than them who have been dead a Thousand years , a Demonstration was given therein of an active Subsistence of the Soul , in a State of Separation from the Body . As it was with the Soul of Christ when he was dead , so is it with our Souls in the same State. He was alive with God and unto God , when his Body was in the Grave ; and so shall our Souls be . 10. This Body was visibly taken up into Heaven and there resides ; which , considering the ends thereof , is the great encouragement of Faith , and the Life of our Hope . These are but some of the many instances that may be given of the Divine Wisdom in so preparing a Body for Christ , as that it might be fitted and adapted unto the work which he had to do therein . And we may Observe , that Not only the Love and Grace of God in sending his Son , are continually to be admired and Glorified , but the acting of this Infinite Wisdom , in fitting and preparing his humane Nature , so as to render it every way meet unto the work which it was designed for , ought to be the especial Object of our Holy Contemplation . But having treated hereof distinctly in a peculiar discourse unto that purpose , I shall not here again insist upon it . The last thing Observable in this Verse , is , that this preparation of the Body of Christ , is ascribed unto God even the Father , unto whom he speaks these words ; a Body hast thou prepared me . As unto the Operation in the production of the Substance of it , and the forming its Structure , it was the peculiar and immediate work of the Holy Ghost , Luk. 1. 35. This work I have at large elsewhere declared . Wherefore it is an Article of Faith , that the Formation of the Humane Nature of Christ in the Womb of the Virgin , was the peculiar Act of the Holy Ghost . The Holy taking of this Nature unto himself , the Assumption of it to be his own Nature by a Subsistence in his Person , the Divine Nature assuming the Humane in the Person of the Son , was his own Act alone . Yet was the preparation of this Body , the work of the Father in a peculiar manner ; it was so in the Infinitely Wise , Authoritative contrivance and ordering of it , his Counsel and Will therein being acted by the immediate Power of the Holy Ghost . The Father prepared it in the Authoritative Disposition of all things ; the Holy Ghost actually wrought it ; and he himself assumed it . There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter , but only a disposition of Order in their Operation . For in the same instant of time , this Body was prepared by the Father , wrought by the Holy Ghost , and assumed by himself to be his own . And the actings of the distinct Persons , being all the actings of the same Divine Nature , Understanding , Love , and Power , they differ not fundamentally and radically ; but only terminatively with respect unto the work wrought and effected . And we may Observe , that The Ineffable , but yet distinct Operation of the Father , Son and Spirit , in , about and towards the Humane Nature assumed by the Son , are , as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence ; so a Guidance unto Faith , as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls . For their actings towards the Members , is in all things conform unto their acting towards the Head. And our Faith is to be directed towards them , according as they act their Love and Grace distinctly towards us . VERSE 6 , 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure ; Then said I , Lo , I come ( in the Volume of the Book it is written of me ) to do thy Will , O God. TWo things are asserted in the Foregoing Verse in general . ( 1. ) The Rejection of Sacrifices for the end of the compleat Expiation of Sin. ( 2. ) The Provision of a new way or means for the accomplishment of that end . Both these things are spoken unto apart , and more distinctly in these two verses : The former ver . 6. the latter ver . 7. Which we must also open , that they may not appear a needless repetition of what was before spoken . Ver. 6. He reassumes and farther declares what was in general before affirmed , ver . 5. Sacrifice and Offering thou wouldst not . Hereof we have yet a farther Confirmation and Explication , which it stood in need of . For notwithstanding that General assertion , two things may yet be enquired about . ( 1. ) What were those Sacrifices and Offerings which God would not . For they being of various sorts , some of them only may be intended , seeing they are only mentioned in general . ( 2. ) What is meant by that Expression , that God would them not ; seeing it is certain that they were appointed and commanded by him . Wherefore our Lord Jesus Christ whose words in the Psalm these are , doth not only reassert what was spoken before in general , but also gives a more particular account of what Sacrifices they were which he intended . And two things he declares concerning them . 1. That they were not such Sacrifices as Men had found out and appointed . Such the World was filled withal , which were offered unto Devils , and which the people of Israel themselves were addicted unto . Such were their Sacrifices unto Baal and Moloch , which God so often complaineth against and detesteth . But they were such Sacrifices as were appointed and commanded by the Law. Hence he expresseth them by their Legal Names , as the Apostle immediately takes notice , they were Offered by the Law , ver . 8. 2. He shews what were those Sacrifices appointed by the Law , which in an especial manner he intended ; and they were those which were appointed for the Legal and Typical Expiation of Sin. The general names of them in the Original , are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The First was the general name of all Victims or Sacrifices by Blood ; the other of all Offerings of the Fruits of the Earth , as Flower , Oyl , Wine , and the like . For herein respect is had unto the general design of the Context , which is the removal of all Legal Sacrifices and Offerings of what sort soever , by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names , which comprehend them all . But as unto the especial Argument in hand , it concerns only the Bloody Sacrifices Offered for the Attonement of Sin , which were of the First sort only , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this kind of Sacrifices , whose incompetency to Expiate Sin he declares , are referred unto Two Heads . 1. Burnt Offerings . In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number , which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Plural , and Sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ascensions , from their Adjunct , the rising up , or ascending of the Smoak of the Sacrifices in their Burning on the Altar ; a Pledge of that sweet savour which should arise unto God above , from the Sacrifice of Christ here below . And sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings , from the way and means of their Consumption on the Altar , which was by fire . And this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual Sacrifice , Morning and Evening , for the whole Congregation , which was a Burnt Offering ; and all those which on especial occasions were offered with respect unto the Expiation of Sin. 2. The other Sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for or concerning Sin. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in Kal signifieth to Sin , and in Piel , to expiate Sin. Hence the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those Senses , and where it is to be taken in either of them , the circumstances of the Text do openly declare . Where it is taken in the latter Sense , the Greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sacrifice for Sin ; which expression is retained by the Apostle , Rom. 5. 3. and in this place . And the Sacrifices of this kind were of two sorts ; or this kind of Sacrifices had a double use . For , ( 1. ) The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation , Levit. 26. was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sin Offering . ( 2. ) The same kind of Offering was also appointed unto , and for particular persons , who had contracted the Guilt of particular Sins , Levit. 4. This Sacrifice therefore was appointed both for the Sins of the whole Congregation , namely , all their Sins of what sort soever , Levit. 16. 21. and the especial Sins of particular persons . The one Offering of Christ was really to effect what by all of them was represented . Concerning all these Sacrifices it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hadst no pleasure . In opposition hereunto , God gives Testimony from Heaven concerning the Lord Christ and his undertaking ; This is my Beloved Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In whom I am well pleased , Matt. 3. 17. Chap. 17. 5. See , Isa. 42. 1. Ephes. 1. 6. This is the great Antithesis between the Law and the Gospel ; Sacrifices and Offerings for sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; This is my Beloved Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word signifies to approve of with delight , to rest in with satisfaction , the exercise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divine good Will , The Original word in the Psalm is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to ask , to seek , to enquire , to require . Wherefore , as we observed before , although the Apostle doth directly express the Mind and Sense of the Holy Ghost in the whole Testimony , yet he doth not exactly render the words in their precise signification , word for word . Thus he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when an exact Translation would have required the contrary application of the words . But the meaning is the same , and the two words used by the Psalmist are exactly represented in these used by the Apostle . There are two Reasons of this seeming Repetition , thou wouldst not , thou hadst no pleasure . ( 1. ) A Repetition of the same words , almost of the same signification , about the same subject , signifies the determinate certainty of the Removal of these Sacrifices , with the disappointment and ruin of them , who should continue to put their trust in them . ( 2. ) Whereas there were two things pretended unto in the behalf of these Sacrifices and Offerings , First , their Institution by God himself , and Secondly , his acceptance of them , or being well pleased with them ; one of these words is peculiarly applyed unto the former ; the other unto the latter ; God did neither Institute them , nor ever accepted of them unto this end of the Expiation of Sin , and the Salvation of the Church thereby . And we may observe , 1. It is the Will of God that the Church should take especial notice of this sacred truth , that nothing can expiate or take away Sin , but the Blood of Christ alone . Hence is the vehemency of the rejection of all other means in the Repetition of these words . And it is necessary for us so to apprehend his Mind , considering how prone we are to look after other ways of the Expiation of Sin , and Justification before God. See Rom. 10. 3. 4. 2. Whatever may be the Use or Efficacy of any Ordinances of Worship , yet if they are employed or trusted unto for such ends as God hath not designed them unto , he accepts not of our persons in them , nor approves of the things themselves . Thus he declares himself concerning the most Solemn Institutions of the Old Testament . And those under the New have been no less abused in this way , than those of Old. VERSE 7. Then said I , Lo , I come ( in the Volume of the Book it is written of me ) to do thy Will , O God. THis is the Close of the Testimony used by the Apostle out of the Psalmist , which in the next Verses he interprets , and makes Application of unto his purpose . And it contains the second branch of the Antithesis , that he insists on . The Lord Christ having declared the Will of God , and what God said unto him concerning Legal Sacrifices , and their Insufficiency unto the Expiation of Sin , and the Salvation of the Church , he expresseth his own Mind , Will and Design unto God the Father thereon . For it was the Will and Grace of God that this great work should be wrought , however he disapproved of Legal Sacrifices as the means thereof . For there is herein represented unto us as it were a Consultation between the Father and the Son , with respect unto the way and means of the Expiation of Sin , and the Salvation of the Church . In the words we may consider , ( 1. ) How the Son expressed his Mind in this matter ; he said ; I said . ( 2. ) When or on what consideration he so expressed himself ; It was Then : then I said . ( 3. ) A remark put upon what he said , in the word Behold . ( 4. ) What he undertakes , or tenders himself to do in what he said ; it was to do the Will of God , I come to do thy Will , as unto that work and end , with respect whereunto Sacrifices were rejected . ( 5. ) The warranty that he had for this undertaking ; it was no more than what the Holy Ghost had before left on Record in the Scripture : In the Volume of the Book it is written of me . For these words do represent the Mind and Will of Christ upon his actual undertaking of his work , or his coming into the World , when many Prophesies and Divine Predictions had gone before concerning it . 1. The expression of his Mind is in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I said . There is no necessity , as was before observed , that these very words should at any one season be spoken by our Lord Jesus Christ. The meaning is , this is my Resolution , this is the Frame of my Mind and Will. The representation of our Mind , Will and Desires unto God , is our speaking to him : He needs not our words unto that end ; nor absolutely do we so our selves upon the account of his Omniscience . However this is the work that the Lord Christ ingaged his Truth and Faithfulness to undertake . And in these words , I said , he engageth himself in the work now proposed unto him . Hereon whatever difficulties afterwards arose , whatever he was to do or suffer ; there was nothing in it but what he had before solemnly engaged unto God. And we ought in like manner , to be faithful in all the Engagements that we make to him and for him . Surely , faith he , they are my people , Children that will not Lie. 2. There is the season , wherein he thus said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then , or thereon . For it may respect either the Order of the Time , or the stating of the Case in hand . First , it may respect an Order of Time ; He said , Sacrifice and Burnt Offerings thou wouldst not have ; Then said I. But it is , as I judge , better extended unto the whole Case in hand . When things were come to this pass , when all the Church of Gods Elect were under the Guilt of Sin , and the Curse of the Law thereon ; when there was no hope for them in themselves , nor in or by any Divine Institution ; when all things were at a loss , as unto our Recovery and Salvation ; then did Jesus Christ the Son of God in Infinite Wisdom , Love and Grace , interpose himself in our behalf , in our stead , to do , answer and perform all that God in Infinite Wisdom , Holiness and Righteousness required unto that end . And we may observe , that There is a Signal Glory put upon the undertaking of Christ , to make Reconciliation for the Church by the Sacrifice of himself . 3. This undertaking of Christ is Signalized by the Remark that is put on the Declaration of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Behold . A Glorious Spectacle it was to God , to Angels and to Men : To God , as it was filled with the highest Effects of Infinite goodness , Wisdom and Grace , which all shone forth in their greatest Elevation , and were glorified therein . It was so unto Angels , as that whereon their Confirmation and Establishment in Glory did depend , Eph. 1. 10. which therefore they endeavoured with Fear and Reverence to look into , 1 Pet. 1. 12 , 13. And as unto Men , that is , the Church of the Elect , nothing could be so Glorious in their Sight , nothing so desirable . By this call of Christ , behold I come , the Eys of all Creatures in Heaven and Earth ought to be fixed on him , to behold the glorious work he had undertaken , and the accomplishment of it . 4. There is what he thus proposed himself for , saying Behold me . This in general is expressed by himself ; I come . This coming of Christ , what it was , and wherein it did consist , was declared before . It was by assuming the Body that was prepared for him . This was the Foundation of the whole work he had to do , wherein he came forth like the Rising Sun , with Light in his Wings , or as a Giant rejoycing to run his Race . The Faith of the Old Testament , was , that he was thus to come : And this is the Life of the New , that he is come . They by whom this is denyed ; do overthrow the Faith of the Gospel . This is the Spirit of Antichrist , 1 Joh. 3. 1 , 2 , 3. And this may be done two ways . ( 1. ) Directly and Expresly . ( 2. ) By just consequence . Directly , it is done by them who deny the Reality of his humane Nature , as many did of old , affirming that he had only an Aetherial , Aerial or Phantastical Body ; For if he came not in the Flesh , he is not come at all . So also it is by them who deny the Divine Person of Christ , and his preexistence therein , before the assumption of the Humane Nature . For they deny that these are the words of him when resolved , and spoken before this coming . He that did not exist before in the Divine Nature , could not promise to come in the Humane . And Indirectly it is denied by all those , who either in Doctrines or practices deny the ends of his coming , who are many , which I shall not now mention . It may be Objected against this fundamental Truth , that if the Son of God would undertake this work of Reconciliation between God and Man , why did he not do the Will of God by his mighty Power and Grace , and not by this way of coming in the Flesh , which was attended with all Dishonour , Reproaches , Sufferings and Death it self ? But besides what I have at large elsewhere discoursed concerning the necessity and suitableness of this way of his coming unto the manifestation of all the Glorious properties of the Nature of God , I shall only say , that God , and he alone knew what was necessary unto the accomplishment of his Will ; and if it might have been otherwise effected , he would have spared his only Son , and not have given him up unto death . ( 2. ) The End for which he thus promiseth to come , is to do the Will of God ; Lo , I come to do thy Will , O God. The Will of God is taken two ways . ( 1. ) For his Eternal purpose and design , called the Counsel of his Will , Eph. 1. 11. and most commonly his Will it self ; The Will of God as unto what he will do , or cause to be done . ( 2. ) For the Declaration of his Will and Pleasure , as unto what he will have us to do in a way of Duty and Obedience ; that is , the Rule of our Obedience . It was the Will of God in the former sense that is here intended ; as is evident from the next Verse , when it is said , that by this Will of God we are Sanctified , that is , our Sins were Expiated according to the Will of God. But neither is the other sense absolutely excluded , for the Lord Christ came so to fulfil the Will of Gods purpose , as that we may be enabled to fulfil the Will of his Command . Yea , and he himself had a Command from God to lay down his Life for the accomplishment of this Work. Wherefore this Will of God , which Christ came to fulfil , is that which elsewhere is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 1. 5 , 11. &c. His good pleasure , his purpose , the Counsel of his Will ; his good pleasure which he purposed in himself , that is , freely without any Cause or Reason taken from us , to call , justifie , sanctifie and save to the uttermost , or to bring them unto Eternal Glory . This he had purposed from Eternity , to the praise of the Glory of his Grace . How this might be effected and accomplished , God had hid in his own Bosome from the beginning of the World , Ephes. 3. 8 , 9. So as that it was beyond the Wisdom and Indagation of all Angels and Men to make a Discovery of . Howbeit , even from the beginning , he declared that such a work he had graciously designed , and gave in the First promise , and otherwise some obscure Intimations of the Nature of it for a Foundation of the Faith in them that were called . Afterwards God was pleased in his Soveraign Authority over the Church for their good , and unto his own Glory , to make a representation of this whole work in the Institutions of the Law , especially of the Sacrifices thereof . But hereon the Church began to think ( at least many of them did so ) that those Sacrifices themselves were to be the only means of accomplishing this Will of God , in the Expiation of Sin , with the Salvation of the Church . But God had now by various ways and means witnessed unto the Church , that indeed he never appointed them unto any such end , nor would rest in them ; and the Church it self found by experience , that they would never pacify Conscience , and that the strict performance of them was a Yoke and Burden . In this state of things when the fulness of time was come , the glorious Counsels of God , namely of the Father , Son and Spirit brake forth with Light , like the Sun in its strength from under a Cloud , in the tender made of himself by Jesus Christ unto the Father , Lo , I come to do thy Will O God. This , this is the way , the only way whereby the Will of God might be accomplished . Herein were all the Riches of Divine Wisdom displayed , all the Treasures of Grace laid open , all Shades and Clouds dispelled , and the open door of Salvation evidenced unto all . ( 3. ) This Will of God Christ came to do , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to effect , to establish and perfectly to fulfil it . How he did so the Apostle fully declareth in this Epistle . He did it in the whole work of his Mediation , from the susception of our Nature in the Womb , unto what he doth in his supream Agency in Heaven at the Right Hand of God. He did all things to accomplish this eternal purpose of the Will of God. This seems to me the First Sense of the place . Howbeit , I would not as I said before , exclude the former mentioned also . For our Lord in all that he did was the Servant of the Father , and received especial commands for all that he did . This Commandment , saith he , have I received of my Father . Hence in this sense also he came to do the Will of God. He fulfilled the Will of his purpose , by Obedience unto the Will of his Commands . Hence it is added in the Psalm , that he delighted to do the Will of God , and that his Law was in the midst of his Bowels . His delight in the Will of God , as unto the laying down of his Life at the Command of God , was necessary unto this doing of his Will. And we may observe , 1. The Foundation of the whole glorious work of the Salvation of the Church , was laid in the Soveraign Will , Pleasure and Grace of God , even the Father . Christ came only to do his Will. 2. The coming of Christ in the Flesh , was in the Wisdom , Righteousness and Holiness of God , necessary for to fulfil his Will , that we might be saved unto his Glory . 3. The fundamental motive unto the Lord Christ in his undertaking the work of Mediation , was the Will and Glory of God ; Lo , I come to do thy Will. 5 ly . The last thing in this Context is the Ground and Rule of this undertaking of the Lord Christ ; and this is the Glory of the Truth of God in his promises recorded in the word ; In the Volume of the Book it is written of me , that I should fulfil thy Will O God. There is a difficulty in these words , both as to the Translation of the Original Text , and as unto the Application of them . And therefore Critical Observations have been multiplied about them , which it is not my way or work to repeat . Those that are Learned , know where to find them , and those that are not so , will not be edified by them . What is the true meaning and intention of the Holy Spirit in them , is what we are to enquire into . The Socinian Expositors have a peculiar conceit on this place . They suppose the Apostle useth this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote some especial Chapter or place in the Law. This they conjecture to be that of Deut. 17. v. 18 , 19. And it shall be , that when He ( the King to be chosen ) shall sit on the Throne of his Kingdom , that he shall write him a Copy of this Law in a Book , out of that which is before the Priests , the Levites : And it shall be with him , and he shall read therein , all the days of his Life ; that he may learn to fear the Lord his God , to keep all the words of this Law , and these Statutes , to do them . David they say spoke those words in the Psalm ; and it is no where said that he should come to do the Will of God , but in this place of Deuteronomy , as he was to be the King of that people . But there can be nothing more fond than this empty conjecture . For , 1. David is not at all intended in these words of the Psalmist , any otherwise but as he was the Penman of the Holy Ghost , and a Type of Christ , on which account he speaks in his name . They are the words of Christ , which David was inspired by the Holy Ghost to declare and utter , neither would David speak these words concerning himself ; because he that speaks , doth absolutely prefer his own Obedience as unto Worth and Efficacy , before all Gods Holy Institutions . He presents it unto God , as that which is more useful unto the Church , than all the Sacrifices which God had Ordained . This David could not do justly . 2. There is nothing spoken in this place of Deuteronomy concerning the Sacerdotal Office , but only of the Regal . And in this place of the Psalmist , there is no respect unto the Kingly Office , but only unto the Priesthood . For Comparison is made with the Sacrifices of the Law. But the Offering of these Sacrifices was expresly forbidden unto the Kings ; as is manifest in the instance of King Uzziah , 2 Chron. 26. ver . 18 , 19 , 20. Besides , there is in that place of Deuteronomy , no more respect had unto David than unto Saul , or Jeroboam , or any other , that was to be King of that people . There is nothing in them that belongs unto David in a peculiar manner . 3. The words there recorded contain a meer prescription of Duty , no prediction of the event , which for the most part was contrary unto what is required . But the words of the Psalmist are a Prophesie , a Divine Prediction and Promise which must be actually accomplished . Nor doth our Lord Christ in them , declare what was prescribed unto him , but what he did undertake to do , and the record that was made of that undertaking of his . 4. There is not one word in that place of Moses concerning the removal of Sacrifices and Burnt Offerings , which , as the Apostle declares , is the principal thing intended in those of the Psalmist . Yea , the contrary as unto the season intended , is expresly asserted . For the King was to read in the Book of the Law continually , that he might observe and do all that is written therein , a great part whereof consists in the Institution and Observation of Sacrifices . 5. This Interpretation of the words utterly overthrows what they dispute for immediately before . This is , that the entrance mentioned of Christ into the World , was not indeed his coming into this World , but his going out of it , and entring into Heaven . For it cannot be denied but that the Obedience of reading the Law continually , and doing of it , is to be attended unto in this World , and not in Heaven ; and this they seem to acknowledge , so as to recal their own Exposition . Other absurdities which are very many in this place , I shall not insist upon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We with many others render , in answer unto the Hebrew , in the Volume or Roll. Ribera contends that this Translation of the word , the Volume or Roll of the Book , is absurd ; Because , saith he , the Book it self was a Volume or a Roll ; and so it is , as if he had said , in the Roll of the Roll. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we Translate a Book , doth not signifie a Book as written in a Roll , but only an Enuntiation or Declaration of any thing . We now call any Book of greater quantity a Volume ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Roll , and the words used by the Psalmist do signifie that the Declaration of the Will of God made in this matter , was written in a Roll. The Roll which contains all the Revelations of his Mind . And the word used by the Apostle , is not remote from this signification , as may be seen in sundry Classick Authors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , volumen ; because a Roll is made round after the Fashion of the Head of a Man. As the Book it self was one Roll , so the Head of it the beginning of it , amongst the first things written in it , is this recorded concerning the coming of Christ to do the Will of God. This includeth both senses of the word ; in the Head , in the Beginning of the Roll , namely of that part of the Scripture , which was written when David Penned this Psalm . Now this can be no other but the first promise , which was recorded , Gen. 3. 15. Then it was first declared , then it was first written and Enrolled , that the Lord Christ the Son of God should be made of the Seed of the Woman , and in our Nature come to do the Will of God , and to deliver the Church from that woful estate whereinto it was brought by the Craft of Satan . In this promise , and the writing of it in the Head of the Volume , lies the verification of the Psalmists assertion , in the Volume of the Book it is written . Howbeit , the following Declarations of the Will of God herein , are not excluded , nor ought so to be . Hence are we herein directed unto the whole Volume of the Law. For indeed it is nothing but a prediction of the coming of Christ , and a presignification of what he had to do . That Book which God had given to the Church , as the only guide of its Faith : The Bible : That is the Book , all other Books being of no consideration in comparison of it ; That Book wherein all Divine Precepts and Promises are Enrolled or Recorded : In this Book , in the Volume of it , this is its principal subject , especially in the Head of the Roll , or the Beginning of it , namely in the first promise , it is so written of me . God commanded this great Truth of the coming of Christ to be so Enrolled for the Encouragement of the Faith of them that should believe . And we may observe , that 1. Gods Records in the Roll of his Book are the Foundation and Warranty of the Faith of the Church , in the Head and Members . 2. The Lord Christ in all that he did and suffered , had continual respect unto what was written of him . See Matt. 26. 24. 3. In the Record of these words , ( 1. ) God was Glorified in his Truth and Faithfulness . ( 2. ) Christ was secured in his work , and the undertaking of it . ( 3. ) A Testimony was given unto his Person and Office. ( 4. ) Direction is given unto the Church in all , wherein they have to do with God , what they should attend unto ; namely , what is written . ( 5. ) The things which concern Christ the Meditor , are the Head of what is contained in the same Records . VERSE VIII . IX . X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THe Use and Signification of most of the words of these Verses , have already in our passage been spoken unto . Above when he says , &c. There are two things in these three Verses . ( 1. ) The Application of the Testimony , taken out of the Psalmist , unto the present Argument of the Apostle , ver . 8 , 9. ( 2. ) An inference from the whole unto the proof of the only cause and means of the Sanctification of the Church , the Argument he was now engaged in . 1. As to the first of these , or the Application of the Testimony of the Psalmist , and his Reassuming it , we may consider , 1. What he designed to prove thereby , and this was , that by the Introduction and establishment of the Sacrifice of Christ in the Church , there was an end put to all Legal Sacrifices ; And he adds thereunto , that the ground and reason of this great alteration of things in the Church by the Will of God , was the utter insufficiency of these Legal Sacrifices in themselves , for the Expiation of Sin , and Sanctification of the Church . In ver . 9. He gives us this sum of his design , He takes away the first , that he may establish the second . 2. The Apostle doth not here directly argue from the matter or substance of the Testimony it self , but from the Order of the words , and the regard they have in their Order unto one another . For there is in them a two fold Proposition ; one concerning the Rejection of Legal Sacrifices ; and the other an Introduction and tender of Christ and his Mediation . And he Declares from the Order of the Words in the Psalmist , that these things are inseparable ; namely , the taking away of Legal Sacrifices , and the establishment of that of Christ. 3. This Order in the words of the Apostle is declared in that distribution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above , and then ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above , that is , in the first place ; these his words , or sayings recorded in the first place . 4. There is in the words themselves these three things . 1. There is a Distribution made of the Legal Sacrifices into their general heads , with respect unto the Will of God concerning them all ; Sacrifices and Offering , and whole Burnt Offerings , and Sacrifice for Sin. And in that Distribution he adds another property of them , namely , they were required according to the Law. ( 1. ) He had respect not only unto the removal of the Sacrifices , but also of the Law it self , whereby they were retained ; so he enters on his present disputation with the Imperfection of the Law it self , ver . 4. ( 2. ) Allowing these Sacrifices and Offerings , all that they could pretend unto , namely , that they were established by the Law ; yet notwithstanding this , God rejects them as unto the Expiation of Sin , and the Salvation of the Church . For he excludes the consideration of all other things which were not appointed by the Law , as those which God abhorr'd in themselves , and so could have no place in this matter . And we may Observe , that 1. Whereas the Apostle doth plainly distinguish and distribute all Sacrifices and Offerings , into those on the one side , which were offered by the Law , and that one Offering of the Body of Christ on the other side ; the pretended Sacrifice of the Mass is utterly rejected from any place in the Worship of God. 2. God as the Soveraign Law-giver , had always Power and Authority to make what Alteration he pleased , in the Orders and Institutions of his Worship . 3. That Soveraign Authority is that alone which our Faith and Obedience respects in all Ordinances of Worship . After this was stated and delivered , when the Mind of God was expresly declared , as unto his rejection of Legal Sacrifices and Offerings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then he said ; After that , in Order thereon , upon the grounds before mentioned , he said , Sacrifice , &c. In the former words he declared the Mind of God , and in the latter his own Intention and Resolution to comply with his Will , in Order unto another way of Attonement for Sin ; Lo , I come to do thy Will , O God ; which words have been opened before . In the last place he declares what was intimated and signified in this Order of those things being thus spoken unto ; Sacrifices on the one hand , which was the First , and the coming of Christ , which was the Second in this Order and Opposition . It is evident , 1. That these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taketh away the First , do intend Sacrifices and Offerings . But he did not so do it immediately , at the speaking of these words , for they continued for the space of some Hundreds of years afterwards ; but he did so declaratively , as unto the Indication of the time ; namely , when the Second should be introduced . 2. The end of this removal of the First , was the establishment of the Second . This Second , say some , is the Will of God ; but the Opposition made before , is not between the Will of God and the Legal Sacrifices ; but between those Sacrifices and the coming of Christ to do the Will of God. Wherefore it is the way of the Expiation of Sin , and of the compleat Sanctification of the Church by the Coming , and Mediation , and Sacrifice of Christ , that is this Second , the thing spoken of in the Second place ; this God would establish , approve , confirm , and render unchangeable . As all things from the beginning made way for the coming of Christ in the minds of them that did believe , so every thing was to be removed out of the way , that would hinder his coming , and the discharge of the work he had undertaken ; Law , Temple , Sacrifices , must all be removed to give way unto his coming ; So is it testified by his fore-runner , Luke 3. 4. As it is written in the Book of the words of Isaiah the Prophet , saying , the Voice of one crying in the Wilderness , prepare ye the way of the Lord , make his Paths straight , and the rough Ways shall be made smooth , and all flesh shall see the Salvation of God. So it must be in our own Hearts , all things must give way unto him , or he will not come and take his Habitation in them . VERSE 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all . From the whole Context , the Apostle makes an Inference , which is comprehensive of the Substance of the Gospel , and the description of the Grace of God which is established thereby . Having affirmed in Christs own words , that he came to do the Will of God , he shews what was that Will of God which he came to do , what was the design of God in it , and the effect of it , and by what means it was accomplished ; which things are to be enquired into . As , ( 1. ) What is the Will of God which he intends ; By which Will. ( 2. ) What was the design of it , what God aimed at in this act of his Will , and what is accomplished thereby ; We are sanctified . ( 3. ) The way and means whereby this effect proceedeth from the Will of God ; namely , through the Offering of the Body of Jesus Christ , in opposition to Legal Sacrifices . ( 4. ) The manner of it , in opposition unto their Repetition ; it was once for all . But the sense of the whole will be more clear , if we consider the end aimed at in the first place , namely , the Sanctification of the Church . And sundry things must be observed concerning it . 1. That the Apostle changeth his Phrase of Speech into the first person , we are Sanctified , that is , all those Believers whereof the Gospel Church-State was constituted , in opposition unto the Church-State of the Hebrews and those that did adhere unto it ; so he speaks before , as also Chap. 4. 3. We who have believed do enter into Rest. For it might be asked of him , you that thus overthrow the Efficacy of Legal Sacrifices , what have you your selves attained in your relinquishment of them ? We have , saith he , that Sanctification , that Dedication unto God , that Peace with him , and that Expiation of Sin , that all those Sacrifices could not effect . And observe , 1. Truth is never so effectually declared , as when it is confirmed by the experience of its Power in them that believe it , and make profession of it . This was that which gives them the confidence which the Apostle exhorts them to hold fast , and firm unto the end . 2. It is an Holy Glorying in God , and no unlawful boasting , for Men openly to profess what they are made partakers of by the Grace of God , and Blood of Christ. Yea , it is a necessary duty for Men so to do , when any thing is set up in competition with them , or opposition unto them . 3. It is the best security in differences , in and about Religion ( such as these wherein the Apostle is ingaged , the greatest and highest that ever were ) when Men have an Internal Experience of the Truth which they do profess . 2. The words he useth are in the Preterperfect tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and relate not only unto the things , but the time of the Offering of the Body of Christ. For although all that is intended herein , did not immediately follow on the Death of Christ , yet were they all in it , as the Effects in their proper cause , to be produced by virtue of it , in their times and seasons ; and the principal effect intended was the immediate consequent thereof . 3. This end of God through the Offering of the Body of Christ , was the Sanctification of the Church ; we are Sanctified . The principal Notion of Sanctification in the New Testament , is the effecting of real Internal Holiness in the persons of them that do believe , by the change of their Hearts and Lives . But the word is not here so to be restrained , nor is it used in that sence by our Apostle in this Epistle , or very rarely . It is here plainly comprehensive of all that he hath denied unto the Law , Priest-hood , and Sacrifices of the Old Testament , with the whole Church-State of the Hebrews under it , and the effects of their Ordinances and Services . As , ( 1. ) A compleat Dedication unto God , in Opposition unto the Typical one , which the people were partakers of by the sprinkling of the Blood of Calves and Goats upon them , Exod. 24. ( 2. ) A compleat Church-state for the Celebration of the Spiritual Worship of God , by the Administration of the Spirit , wherein the Law could make nothing perfect . ( 3. ) Peace with God upon a full and perfect Expiation of Sin , which he denies unto the Sacrifices of the Law , ver . 1 , 2 , 3 , 4. ( 4. ) Real , Internal purification or sanctification of our Natures and Persons , from all inward Filth , and Defilement of them ; which he proves at large that the Carnal Ordinances of the Law could not effect of themselves , reaching no farther than the Purification of the Flesh. ( 5. ) Hereunto also belong the priviledges of the Gospel , in Liberty , Boldness , immediate Access unto God , the means of that Access by Christ our High-Priest , and confidence therein , in Opposition unto that fear , bondage , distance , and exclusion from the Holy Place of the presence of God , which they of old were kept under . All these things are comprized in this Expression of the Apostle , we are Sanctified . The designation of such a State for the Church , and the present Introduction of it by the preaching of the Gospel , is that whose Confirmation the Apostle principally designs in this whole Discourse ; the sum whereof he gives us , Chap. 11. 40. God having provided some better thing for us , that they without us should not be made perfect . 1. The whole Fountain and principal cause of this State , this Grace , is the Will of God , even that Will which our Saviour tendred to accomplish ; by which Will we are Sanctified . In the Original it is in which Will ; in , for by ; which is usual . Wherefore we say properly , by which Will , for it is the supream efficient cause of our Sanctification that is intended . And in that expression of our Saviour , Lo , I come to do thy Will O God , it is evident , ( 1. ) That it was the Will , that is , the Counsel , the Purpose , the Decree of God , that the Church should be Sanctified . ( 2. ) That our Lord Christ knew that this was the Will of God , the Will of the Father in whose bosom he was . And , ( 3. ) That God had determined , which he also knew and declared , that Legal Sacrifices could not accomplish and make effectual this his Will , so as the Church might be Sanctified thereon . Wherefore the Will of God here intended ( as was intimated before ) is nothing but the Eternal , Gracious , Free act , or purpose of his Will , whereby he determined or purposed in himself , to recover a Church out of lost Mankind , to Sanctifie them unto himself , and to bring them unto the enjoyment of himself hereafter . See Eph. 1. 4 , 5 , 6 , 7 , 8 , 9. And this Act of the Will of God was , ( 1. ) Free and Soveraign , without any meritorious cause , or any thing that should dispose him thereunto without himself ; he purposed in himself . There are every where blessed effects ascribed to it , but no cause any where . All that is designed unto us in it , as unto the Communication of it in its effects , were its effects , not its cause : See Eph. 1. 4. and this place . The whole mediation of Christ , especially his Death and Suffering was the means of its accomplishment ; and not the procuring cause of it . ( 2. ) It was accompanied with infinite Wisdom , whereby Provision was made for his own Glory , and the means and way of the accomplishment of his Will. He would not admit the Legal Sacrifices , as the means and way of its accomplishment , because they could not provide for those ends , for it is impossible that the Blood of Bulls and Goats should take away Sin. ( 3. ) It was immutable and irrevocable , it depended not upon any condition in any thing or persons without himself ; He purposed in himself ; nor was it capable of any change or alterations from oppositions or interveniencies . ( 4. ) It follows hereon that it must be infallibly effectual , in the actual accomplishment of what was designed in it , every thing in its order and season ; it cannot in any thing be frustrate or disappointed . The whole Church in every Age shall be Sanctified by it . This Will of God , some would have not to be any Internal Act of his Will , but only the things Willed by him , namely , the Sacrifice of Christ ; and that for this reason , because it is opposed to Legal Sacrifices , which the Act of Gods Will cannot be . But the mistake is evident , for the Will of God here intended is not at all opposed unto the Legal Sacrifices , but only as to the means of the accomplishment of it , which they were not , nor could be . The Soveraign Will and Pleasure of God , acting it self in infinite Wisdom and Grace , is the sole , supream , original cause of the Salvation of the Church , Rom. 9 , 10 , 11. 3. The means of accomplishment , and making effectual of this Will of God , is the Offering of the Body of Christ Jesus . Some Copies after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then the sence must be supplied by the repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the close of that Verse , who by the Offering of the Body of Christ were once Sanctified . But there is no colour for this supply , for the word , once , doth directly respect the Offering of Christ , as the following Verses , wherein it is explained , and the dignity of this Sacrifice thence demonstrated , do prove . Wherefore this Article belongs not unto the Text , for it is not in the best Copies , nor is taken notice of in our Translation . Why , and in what sense the Sacrifice of Christ is called the Offering of his Body , was before declared . And by which , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refers not to the cause of our Sanctification which is the Will of God , but unto the effect it self . Our Sanctification is wrought , effected , accomplished by the Offering of the Body of Christ. ( 1. ) In that the Expiation of our Sin , and Reconciliation with God were perfectly wrought hereby . ( 2. ) In that the whole Church of the Elect was Dedicated unto God , which priviledge they are called into the actual participation of , through Faith in the Blood of Christ. ( 3. ) In that thereby all the Old Legal Sacrifices , and all that Yoke , and Burden , and Bondage wherewith they were accompanied , are taken out of the way , Eph. 2. 15 , 16. ( 4. ) In that he redeemed us thereby from the whole curse of the Law , as given Originally in the Law of Nature , and also renewed in the Covenant of Sinai . ( 5. ) In that thereby he ratified and confirmed the new Covenant and all the promises of it , and all the Grace contained in them to be effectually Communicated unto us . ( 6. ) In that he procured for us , and received into his own disposition , in the behalf of the Church , effectually to Communicate all Grace and Mercy unto our Souls and Consciences . In brief , whatever was prepared in the Will of God for the good of the Church , it is all Communicated unto us through the Offering of the Body of Christ , in such a way as tendeth unto the Glory of God , and the assured Salvation of the Church . This Offering of the Body of Christ , is the glorious Center of all the Counsels of the Wisdom of God , of all the purposes of his Will for the Sanctification of the Church . For , ( 1. ) No other way or means could effect it . ( 2. ) This will do it infallibly ; for Christ Crucified is the Wisdom of God , and the Power of God unto this end . This is the Anchor of our Faith , whereon alone it rests . 4. The last thing in the words gives us the manner of the Offering of the Body of Christ. It was done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once for all , say we , once only , it was never before that one time , nor shall ever be afterwards , there remains no more Offering for Sin. And this demonstrates both the Dignity and Efficacy of his Sacrifice . Of such Worth and Dignity it was , that God absolutely acquiesced therein , and smelt a savour of Eternal rest in it : And of such Efficacy , that the Sanctification of the Church was perfected by it , so that it needed no Repetition . It also made way for the following state of Christ himself , which was to be a state of Glory , absolute and perfect , inconsistent with the Repetition of the same Sacrifice of himself . For as the Apostle shews , ver . 12 , 13. After this Sacrifice offered he had no more to do but to enter into Glory . So absurd is that Imagination of the Socinians , that he offered his Expiatory Sacrifice in Heaven ; that he did not , he could not enter into Glory , until he had compleatly Offered his Sacrifice , the Memorial whereof he carried into the Holy Place . And the Apostle lays great weight on this consideration , as that which is the Foundation of the Faith of the Church . He mentions it often , and argues from it as the principal Argument to prove its excellency above the Sacrifices of the Law. And this very Foundation is destroyed by those who fancy unto themselves , a renewed Offering of the Body of Christ every day in the Mass. Nothing can be more directly contrary unto this Assertion of the Apostle , whatever colour they may put upon their practice , or whatever pretence they may give unto it . Wherefore the Apostle in the next Verses argues from the Dignity and Efficacy of the Sacrifice of Christ , by its difference from , and Opposition unto the Legal Sacrifices which were often repeated . VERSE XI , XII , XIII , XIV . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VERSE 11 , 12 , 13 , 14. And every Priest standeth daily Ministring , and Offering oftentimes the same Sacrifices , which can never take away Sins . But this Man after he had Offered one Sacrifice for Sins , for ever sat down on the Right Hand of God. From henceforth expecting till his Enemies be made his Footstool . For by one Offering he hath perfected for ever them that are Sanctified . THese words are an entrance into the close of that long blessed Discourse of the Apostle , concerning the Priest-hood and Sacrifice of Christ , their Dignity and Efficacy , which he shuts up and sinisheth in the following Verses , confirming the whole with the Testimony of the Holy Ghost before produced by him . Four things doth he here instruct us in , by way of Recapitulation of what he had declared and proved before . ( 1. ) The state of the Legal Priests and Sacrifices , as unto the repetition of them , by which he had proved before their utter insufficiency to take away Sin , ver . 11. ( 2. ) In that one Offering of Christ , and that once Offered , in opposition thereunto , ver . 12. ( 3. ) The consequence thereof on the part of Christ ; whereof there are two parts . 1. His State and Condition immediately ensuing thereon , ver . 12. manifesting the Dignity , Efficacy and absolute perfection of his Offering . 2. As unto the continuance of his State and Condition afterwards , ver . 13. ( 4. ) The absolute effect of his Sacrifice , which was the Sanctification of the Church , ver . 14. In the First of these we have , ( 1. ) The Note of its Introduction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and. ( 2. ) The Subject of the Proposition in it , every Priest. ( 3. ) What is ascribed unto them in the discharge of their Office ; which is exprest , 1. Generally , they stood Ministring day by day . 2. Particularly , as unto that part of their Office , which is now under consideration ; they often , that is , every day offered the same Sacrifices . ( 4. ) The inefficacy of those Sacrifices though often Offered ; they could not take away Sin. Besides this work of Daily Offering the same Sacrifices , which could not take away Sin , there was nothing ensued on them , of Glory and Dignity unto themselves , or Benefit unto the Church . This the Apostle insinuates , although it be left out in the Comparison , insisting especially on the contrary in the opposite Sacrifice of Christ , both as unto his own Glory , and the Eternal Salvation of the Church . 1. The Introduction is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mostly a Copulative , sometimes Redditive , as it is here taken by us and rendred . In this latter way it gives a further reason of what was before declared , of the Efficacy of the Sacrifice of Christ , by a comparison of it with those of the Priests , which were often repeated . In the other sense it denotes a progress in the same Argument , by a repetition of the consideration of the Old Sacrifices , and a new comparison of them with that of Christ. Both come to the same , and either may be allowed . 2. The subject spoken of , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every Priest , that is , say some , every High-Priest , and so they interpret the words , standeth daily , by a certain day once a year , referring the whole unto the Anniversary Sacrifice on the day of Expiation . And it is not denied , but that the Apostle hath a special regard thereunto , and mentioneth it expresly , as we have shewed on Ch. 9. 7 , 25. But it cannot be here so restrained , for he makes Application herein , of what he had spoken before of all the Sacrifices of the Law ; and therein he reckons up all sorts of them , as we have seen , some of which , as the whole Burnt Offerings , and all Offerings in distinction from Bloody Sacrifices , were not Offered by the High-Priest on that day , but by other Priests on all occasions . And the following expression of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Standing , Ministring every day , declares the constant discharge of the Priestly Office in every daily Ministration . This was the work that all the Priests were designed unto in their courses . Wherefore the words as they do not exclude the Annual Sacrifice of the High-Priest , so they include the daily and occasional Sacrifices of all the other Priests ; for these Offerings of Blood were also Types of the Sacrifice and Offering of Christ. For all Sacrifices by Blood were to make Attonement for Sin , Lev. 17. 11. And they were of no use but by virtue of the Typical Representation of the Sacrifice of Christ. Therefore all the Priests , and their whole Office , as unto all that belonged unto the Offering of Sacrifices , are comprized in this Assertion . And it was necessary to extend the Comparison unto them all , that there might be no exception unto the Argument from it . And the following words which give a Description of the general way of their Ministration , do inforce this Interpretation , which is the third thing in them . 3. Standeth daily Ministring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , standeth , or rather stood ; they did so while their Office was in force , which was their Duty by the Law so to do . For the Apostle respecteth not what was their present acting as to matter of Fact , but speaks of the whole service of the Priests indistinctly , as past or present , with regard unto what was to be done , by virtue of the first institution of them , and the service which the Tabernacle was erected for . Stood , or standeth ready for , and employed in the Work of their Office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ministring ; a general name of imployment about all sacred Duties , Services , and Offices whatever , and therefore it comprizeth all the Service of the Priests about the Tabernacle and Altar , wherein they Ministred unto God according to his appointment . And this extends unto all that were partakers of the Priest-hood , and was not confined unto the High-Priest . See Chap. 9. 1. This they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , day by day , as occasion did require , according to the appointment of the Law. Not only the daily Sacrifice Morning and Evening is intended , nor yet the doubling of them on the Sabbath , and other Festivals , but all the occasional Offerings for the people , as their necessities did require . For any Man might bring his Sin-Offering , and Trespass-Offering , his Peace-Offering , his Vow , or Free-Will-Offering unto the Priest at any time to be Offered on the Altar . For this cause they came to be always in a readiness to stand Ministring daily ; and hereunto was their Office confined . There was no end of their work , after which they should enter into an other and better State , as the Apostle shews it of the Lord Christ in the next Verse . And this is an high Argument of the imperfection of their Sacrifices , they were never brought unto that State by them as the High-Priest might cease from Ministring , and enter into a condition of rest . 4. Their general Ministry is described by the especial duty which is under present consideration ; they Offered oftentimes the same Sacrifices ; they were the same Sacrifices that were Offered , of the same general Nature and Kind . They were indeed distributed into several sorts , according unto their occasions and institutions ; as , whole Burnt-Offerings , Sin-Offerings , Trespass-Offerings , and the like ; but their general Nature was one and the same , falling all under the same censure , that they could not take away sin . They had not any one peculiar Service that could effect this end : And they Offered them often , daily , monthly , occasionally , annually , according unto Divine Institution . In this defect as unto the efficacy and frequency in the repetition , is the Sacrifice of Christ directly opposed unto them . Hence , In the last place the Apostle passeth that Sentence concerning them all , whose Truth he had before sufficiently confirmed , they cannot , they never could take away sin . They could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , take them out of the way , that is , absolutely , perfectly , as the word denotes . They could not do it before God the Judge , by making a sufficient Attonement for them , ver . 4. They could not do it as unto the Conscience of the Sinner , giving him assured peace with God thereon . It may be they could not do it at any one time , but in the constant continuance in the Use and Observation of them , they might do it ; if they were multiplied , if they were costly , if they were observed in an extraordinary manner , they might effect this end ? No , saith the Apostle , they could not do it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the defect was in their own Nature and Power , they cannot do it . They could not do it by any means , nor at any time : The word is a vehement Negation , respecting all the Powers of those Sacrifices , and all the times wherein they were used . And therefore as unto those things which might seem to give them their efficacy , as their multiplication , their constancy , their cost , extraordinary care about them , God doth reject them in a peculiar manner , when trusted unto for the taking away of sin , Isa. 1. 11. Mich. 6. 6 , 7. If all those Divine Institutions in the diligent Observation of them could not take away Sin , how much less can any thing do so , that we can betake our selves unto for that end ? There are innumerable things invented in the Papacy to take away Sin , and its Guilt , especially of those Sins which they are pleased to call venial . And all Men on the conviction of sin , are apt to entertain thoughts that by some endeavours of their own , they may so take them away . To comply with this presumption are all the Papal inventions of Confession , Absolution , Indulgences , Masses , Penances , Purgatory , and the like , accommodated . Others trust solely unto their own Repentance and following Duties , as do the Socinians , and all Men in their unrenewed estate . But certainly if the Apostle proveth this Assertion beyond contradiction , that none of them can ever take away any sin , their Legal Institutions of Divine Worship , and their Observations could not do it ; how much less can the Inventions of Men effect that great end ? This account he gives us of the Inefficacy of the Sacrifices of the Priests , notwithstanding their diligent attendance on their Offerings , ver . 11. VERSE 12 , 13 , 14. In these Verses the Apostle opposeth that one Sacrifice of Christ unto the Legal Offerings that the Priests attended unto ; and that in three things . ( 1. ) In the Nature of it , and its perfection , ver . 12. ( 2. ) The Consequence on the part of Christ , by whom it was offered , ver . 12 , 13. ( 3. ) In the effect of it towards the Church , ver . 14. VERSE . 12. 1. There is a note of opposition , answering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , in the Verse foregoing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but , it is not Exceptive , but Alternative . 2. The Person spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He ; that is , he of whom we speak , he whose Body was Offered once for all , Jesus Christ the High-Priest of the New Testament ; but this Man , say we . 3. What is ascribed unto him in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After he had Offered one Sacrifice for sin . He Offered as the Priests did ; he Offered for sin as they did also ; so far there was an agreement . But ( 1. ) he Offered only one Sacrifice , not many ; And what is included therein , that this Sacrifice was of himself , and not the Blood of Bulls and Goats . ( 2. ) It was but once Offered ; and it is principally called one Sacrifice , because it was but once Offered , and the time when he Offered this Sacrifice , is also proposed , not absolutely , but with respect unto what ensued . It was before he sate down on the Right Hand of God , that is , before his entrance into Glory , after he had Offered one Sacrifice for sin . And the way of mentioning these things doth manifest , that the principal intention of the Apostle , is to speak unto the different consequences of this Offering of the Priests of Old , and of Christ. And this Observation of his Offering one Sacrifice only for sin , is mentioned in opposition unto the frequent repetition of their Sacrifices ; but he mentioneth it only transiently , to make a way for the great ensuing differences in the consequents of them . Ho wbeit in these words thus transiently mentioned , he judgeth and condemueth the two grand oppositions that at this day are made against that one Sacrifice of Christ , and Efficacy of it . The First is that of the Papists , who in the Mass pretend to multiply the Sacrifices of him every day , whereas he Offered but once ; so as that the repetition of it , is destructive unto it . The other is that of the Socinians , who would have the Offering and Sacrifice of Christ , to be only his appearance before God to receive power to keep us from the punishment of sin , upon his doing of the Will of God in the World. But the words are express as unto the Order of these things ; namely , that he Offered his Sacrifice for sins before his Exaltation in Glory , or his sitting on the Right Hand of God. And herein doth the Apostle give Glory unto that Offering of Christ for sins , in that it perfectly accomplished what all Legal Sacrifices could not effect . This therefore is the only repose of troubled Souls . 3. The consequent hereof on the part of Christ is two fold : ( 1. ) What immediately ensued on this Offering of his Body , ver . 12. ( 2. ) What continueth to be his state with respect thereunto ; both of them evidencing Gods high approbation and acceptance of his person , and what he had done ; as also the Glory and Efficacy of his Office and Sacrifice above those of the Law , wherein no such Priviledge nor Testimony was given unto them upon the discharge of their Office. 1. The immediate consequent of his Offering was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he sat down on the Right Hand of God. This Glorious Exaltation of Christ hath been spoken unto , and opened before , on Ch. 7. 3. Ch. 8. 1. Here it includes a double opposition unto , and preference above the State of the Legal Priests upon their Oblations . For although the High-Priest in his Anniversary Sacrifice for the Expiation of sin , did enter into the most Holy Place , where were the visible pledges of the presence of God ; yet he stood in a posture of humble Ministration , he sate not down with any appearance of Dignity or Honour . Again , his abode in the Typical Holy Place was for a short season only ; but Christ sate down at the Right Hand of God for ever , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in perpetuum ; in an unalterable state and condition . He sate down , never to Offer Sacrifice any more . And this is the highest pledge , the highest assurance of those two things , which are the Pillars and principal Foundations of the Faith of the Church . ( 1. ) That God was absolutely pleased , satisfied and highly glorified in and by the Offering of Christ. For had it not been so , the Humane Nature of Christ had not been immediately exalted into the highest Glory that it was capable of . See Eph. 5. 1 , 2. Phil. 2. 7 , 8 , 9. ( 2. ) That he had by his Offering perfectly Expiated the Sin of the World , so as that there was no need for ever of any other Offering or Sacrifice unto the end . 1. Faith in Christ doth joyntly respect both his Oblation of himself by Death , and the Glorious Exaltation that ensued thereon . He so Offered one Sacrifice for sin , as that thereon he sate down on the Right Hand of God for ever . Neither of these separately is a full Object for Faith to find rest in ; both in conjunction are a Rock to fix it on . And , 2. Christ in this Order of things is the great exemplar of the Church . He suffered and then entred into Glory . If we suffer with him , we shall also reign with him , ver . 13. From henceforth expecting till his Enemies be made his Footstool . So that , 2. The state and condition of Christ , after his sitting down at the Right Hand of God , not absolutely , but with respect unto his Enemies , is declared in these words . The whole Testimony is taken from Psal. 110. 1. and here explained in these Verses . It is produced in the Confirmation of what the Apostle asserts , concerning the impossibility , as well as the needlesness of the Repetition of his Sacrifice . For as it was no way necessary , as in the Verses following he declares ; so it is impossible in his present state and condition which was Ordained for him from the beginning ; This was , that he should sit at the Right Hand of God , expecting his Enemies to be made his Footstool , that is , a state of Majesty and Glory . But Offer himself he could not , without suffering and dying , whereof in this state he is no way capable . And besides , as was before Observed , it is an evidence both of the dignity and eternal efficacy of his own Sacrifice , whereon at once his Exaltation did ensue . I acknowledge my thoughts are inclined unto a peculiar Interpretation of this place , though I will not oppose absolutely that which is commonly received ; though in my judgment I prefer this other before it . The Assertion is introduced by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , henceforth , say we : as unto what remains , that is , of the dispensation of the personal Ministry of Christ. He was here below , he came unto his own , he dwelt amongst them , that is , in the Church of the Hebrews ; some very few believed on him , but the generality of the people , the Rulers , Priests , Guides of the Church engaged against him , persecuted him , falsly accused him , killed him , hanged him on a Tree . Under the Veil of their Rage and Cruelty he carried on his work , of making his Soul an Offering for sin , or taking away sin by the Sacrifice of himself . Having fulfilled this Work , and thereby wrought out the Eternal Salvation of the Church , he sits down on the Right Hand of God. In the mean time those stubborn Enemies of his who hated , rejected , and slew him , continued raging in the fierceness of their implacable tumults against him , and them that believed in him . They hated his Person , his Office , his Work , his Gospel ; many of them expresly sinning against the Holy Ghost . Yet did they Triumph that they had prevailed against him , and destroyed him , as some of their accursed posterity do to this day . It was the Judgment of God , that those his obstinate Enemies should by his power be utterly destroyed in this World , as a pledge of the Eternal Destruction of those who will not believe the Gospel . That this was the end whereunto they were designed , himself declares ; Matt. 22. 7. Luke 19. 24. Those mine Enemies that would not have me reign over them , bring them hither and slay them before my face . After our Lord Christ left this World , there was a mighty Contest between the dying Apostate Church of the Jews , and the rising Gospel Church of Believers . The Jews boasted on their success , in that by fraud and cruelty they had destroyed him as a Malefactor ; The Apostles and the Church with them gave Testimony unto his Resurrection and Glory in Heaven . Great expectation there was , what would be the end of these things , which way the Scale would turn . After a while , a visible and glorious determination was made of this controversie ; God sent forth his Armies and destroyed these Murderers , burning up their City . Those Enemies of the King which would not have him to Reign over them , were brought forth and slain before his face , so were all his Enemies made his Footstool . I do judge that these are the Enemies of Christ , and the making of them his Footstool , which are peculiarly here intended ; namely , the destruction of the hardned unbelieving Jews , who had obstinately rejected his Ministry , and opposed it unto the end . Then were those his Enemies who so refused him , slain and destroyed thereon . For , 1. This Description of his Enemies as his Enemies , peculiarly directs us unto this sense , the Enemies of his Person , Doctrine and Glory , with whom he had so many contests , whose Blasphemies and Contradictions he underwent ; They were his Enemies in a peculiar manner . 2. This the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expecting , better answers unto , than unto the other sense . For the glorious visible propagation of the Gospel and Kingdom of Christ thereon , began and was carried on gloriously upon and after the destruction of Jerusalem , and the Church of the Jews his Enemies . With reference hereunto , Expectation may be no less distinctly ascribed unto him , than if we extend the word unto the whole time , unto the end of the World. 3. The Act of Vengeance on these his Enemies , is not said to be his own , but peculiarly assigned unto God the Father , and those imployed by him . In the Original promise , the words of God the Father to him are , I will make thine Enemies thy Footstool ; I take it upon me , Vengeance is mine , to revenge the injuries done unto thee , and the obstinacy of those Unbelievers . Here in this place respect is had unto the means that God used in the work of their destruction , which was the Roman Army , by whom they were , as the Footstool of Christ , absolutely trodden under his feet , with respect unto this special Act of God the Father ; who in the Execution of it , proclaims , that Vengeance is his . For in the following words the Lord Christ is said only to expect it , as that wherein his own cause was vindicated , and revenged , as it were , by another Hand , while he pleaded it himself in the World , by that mild and gentle means of sending his spirit to convince them of Sin , Righteousness and Judgment . 4. This is that which the Apostle constantly threatens the obstinate Hebrews , and Apostate Professors of the Gospel withal , throughout this Epistle , the time of their destruction being now at hand . So he doth , Chap. 6. 4 , 5 , 6 , 7 , 8. In this Chapter , ver . 26 , 27 , 28 , 29 , 30 , 31. Where it must be spoken to . 5. This was that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or what remained , as unto the personal Ministry of Christ in this World. The horrible Destruction of the stubborn Obstinate Enemies of the Person and Office of Christ , which befell the Nation of the Jews , is a standing security of the endless destruction of all who remain his Obstinate adversaries . 6. I leave this Interpretation of the Words unto the thoughts of them that are Judicious , and shall open the Mind of the Holy Ghost in them according unto the generally received Opinion of their sense . And to this end , 1. The Subject spoken of is the Enemies of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Enemies . He hath had many Enemies ever since his Exaltation , and so shall have unto the Consummation of all things ; when they shall all of them be Triumphed over . For his Enemies are of two sorts . ( 1. ) Such as are so immediately and directly unto his Person . ( 2. ) Such as are so to his Office , and Work , with the benefits of the Salvation of the Church . Those of the first sort are either Devils or Men. All the Devils are in a Combination as sworn Enemies unto the Person of Christ and his Kingdom . And for Men , the whole World of Unbelieving Jews , Mahumetans , and Pagans , are all his Enemies , and do put forth all their Power in Opposition unto him . The Enemies unto his Office , Grace , and Work and the benefits of it , are either persons or things . ( 1. ) The Head of this Opposition and Enmity unto his Person , is Antichrist , with all his Adherents ; and in a special manner , all Worldly Power , Authority and Rule , acting themselves in subserviency unto the Antichristian Interest . ( 2. ) All Pernicious Heresies against his Person and Grace . ( 3. ) All others which make Profession of the Gospel , and live not as becomes the Gospel , they are all Enemies of Christ and his Office. The things which rise up in Enmity and Opposition to him , and the work of his Grace , are , Sin , Death , the Grave , and Hell ; All these endeavour to obstruct and frustrate all the ends of Christs Mediation , and are therein his Enemies . 2. There is the Disposal of this Subject , of these Enemies of Christ. They shall be made his Footstool , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , until they be put , and placed in this condition ; it is a State which they would not be in , but they shall be made , put and placed in it , whether they will or no , as the word signifies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Footstool is used in a Threefold sence in the Scripture . 1. For the visible pledge of Gods Presence and his Worship . Gods Throne , as we have shewed , was represented by the Ark , Mercy-Seat , and Cherubims , in the most Holy Place ; whereon the Sanctuary it self was his Footstool . 1 Chron. 28. 2. Psal. 99. 5. Psal. 132. 7. So it is applyed unto God , and his presence in the Church ; as the Ark was his Throne , so the Sanctuary was his Footstool . 2. It is applyed unto God and his presence in the World : so Heaven above is called his Throne , and this lower part of the Creation is his Footstool , Isa. 66. 1. In neither of these senses are the Enemies of Christ to be his Footstool ; Therefore it is taken , 3. For a Despised , Conquered Condition ; a State of a mean subjected people , deprived of all power and benefit , and brought into absolute subjection . In no other sense can it be applyed unto the Enemies of Christ , as here it is . Yet doth it not signifie the same condition absolutely , as unto all persons and things that are his Enemies ; For they are not of one Nature , and their subjection to him is such as their Natures are capable of . But these things are intended in it : ( 1. ) The Deprivation of all Power , Authority , and Glory . They fate on Thrones , but now are under the Seat of him , who is the only Potentate . ( 2. ) An utter defeat of their Design , in opposing either his Person , or the work of his Grace in the Eternal Salvation of his Church . They shall not hurt or destroy no more in the Mountain of the Lord. ( 3. ) Their Eternal Disposal by the Will of Christ , according as his Glory shall be manifested therein . Sin , Death , the Grave , and Hell , as unto their Opposition to the Church , shall be utterly destroyed , 1 Cor. 15. 55 , 56 , 57. and there shall be no more Death . Sathan and Antichrist shall be destroyed two ways . ( 1. ) Initially and Gradually . ( 2. ) Absolutely and Compleatly . The First they are in all Ages of the Church , from the time of Christs Glorious Ascension into Heaven . They were then immediately put in subjection to him , all of them , because that they should not defeat any one end of his Mediation . And he maketh continual instances , as he pleases , of his Power over them in the visible Destruction of some of his most principal and implacable Enemies . And Secondly , it will be compleat at the last day , when all these Enemies shall be utterly destroyed . 4. The word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , until , here hath respect unto both these , the Gradual and Final destruction of all the Enemies of Christ. 5. This , Christ is said to expect ; henceforth expecting . Expectation and Waiting are improperly ascribed to Christ , as they are in the Scripture unto God himself , so far as they include hope or incertainty of the event , or a desire of any thing , either as to matter , manner , or time , otherwise than as they are foreknown and determined . But it is the rest and complacency of Christ , in the faithfulness of Gods promises , and his infinite Wisdom , as unto the season of their accomplishment , that is intended . He doth not so expect these things , as though there were any thing wanting to his own blessed Glory , Power , or Authority , until it be actually and compleatly finished ; but , saith the Apostle , as to what remains to the Lord Christ in the discharge of his Office , he henceforth is no more to Offer , to Suffer , no more to Dye , no more to do any thing for the Expiation of Sin , or by way of Sacrifice , all this being absolutely and compleatly perfected , he is for ever in the enjoyment of the Glory that was set before him ; satisfied in the Promises , the Power , and Wisdom of God , for the compleat effecting of his Mediatory Office , in the Eternal Salvation of the Church , and by the conquest and destruction of all his and their Enemies in their proper times , and seasons for it . And from this Interpretation of the words , we may take these Observations . 1. It was the entrance of Sin , which raised up all our Enemies against us . From thence took they their Rise and Beginning ; as , Death , the Grave , and Hell : some that were friendly before , became our Enemies thereon ; as the Law : and some that had a Radical Enmity , got power thereby to Execute it , as the Devil . The state in which we were created , was a state of Universal peace ; all the strife and contention rose from Sin. 2. The Lord Christ in his ineffable Love and Grace put himself between us , and all our Enemies ; and took into his breast all their Swords , wherewith they were armed against us , so they are his Enemies . 3. The Lord Christ by the Offering of himself , making peace with God , ruined all the Enmity against the Church , and all the Enemies of it . For all their power arose from the just displeasure of God , and the Curse of his Law. 4. It is the Foundation of all consolation to the Church , that the Lord Christ , even now in Heaven , takes all our Enemies to be his ; in whose destruction he is infinitely more concerned than we are . 5. Let us never esteem any thing , or any person , to be our Enemy , but only so far , and in what they are the Enemies of Christ. 6. It is our Duty to conform our selves to the Lord Christ , in a quiet expectancy of the ruin of all our spiritual Adversaries . 7. Envy not the Condition of the most Proud and Cruel Adversaries of the Church ; for they are absolutely in his power , and shall be cast under his Footstool at the appointed season . VERSE 14. For by one Offering he hath perfected for ever them that are sanctified . The Apostle , 1. Gives the great Reason of this State of things with reference unto the Lord Christ in the discharge of his Office ; namely , that he did not repeat his Offering , as the Priests under the Law did theirs , every year , and every day ; that he is sate down at the Right Hand of God , expecting his Enemies to be made his Footstool ; wherein they had no share after their Oblations : And this is , because by one Offering he hath for ever perfected them that are Sanctified . This being done , there is no need of any daily Sacrifice , nothing that should detain the Lord Jesus out of the possession of his Glory . So the Particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , inferrs a Reason in these words , of all that was assigned before unto him , in opposition unto what was done by the Priests of the Law ; it was by one Offering . 2. What he did so effect , which rendered all future Offerings and Sacrifices impossible . He hath perfected for ever them that are Sanctified . For the First , what he did , of the Nature of the thing spoken of , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one Offering ; as what the Priests of old did , was also by Offerings and Sacrifices . The Eminency of this Offering the Apostle had before declared , which here he referrs unto ; it was not of Bulls , or Goats , but of himself , he Offered himself to God ; of his Body ; that is , his whole Humane Nature . And this Offering as he had observed before , was only once Offered ; in the mention whereof , the Apostle includes all the opposition he had made before , between the Offering of Christ , and those of the Priests , as to its Worth and Dignity . 3. That which is effected hereby , is , that he perfected for ever them that are Sanctified ; those on whom his work is effected , are thereby Sanctified . They that are Dedicated unto God , those who are Sanctified , or Purged , by virtue of this Sacrifice ; unto them all the other effects are confined . First to Sanctifie them , then to perfect them , was the design of Christ in Offering of himself , which he purposed not for all Men Universally . So in the Foundation of the Church of Israel , they were first Sanctified , and Dedicated unto God in , and by the Sacrifices wherewith the Covenant was Confirmed , Exod. 24. and afterwards were perfected , so far as their condition was capable thereof , in the prescription of Laws and Ordinances for their Church-State and Worship . The word here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was used before . He hath brought them into the most perfect and consummate Church-state , and Relation unto God , as unto all his Worship , that the Church is capable of in this World. It is not an absolute , subjective , virtual , internal perfection of Grace , that is intended ; the word signifies not such a perfection , made perfect , nor is ever used to that purpose ; nor is it the perfection of Glory , for he treats of the present Church-state of the Gospel in this World. But it is a state and condition of that Grace , and those priviledges which the Law , Priests , and Sacrifices could never bring them unto . He hath by his one Offering wrought and procured for them the compleat pardon of Sin , and peace before God thereon , that they should have no more need of the Repetition of Sacrifices ; he hath freed them from the Yoke of Carnal Ordinances , and the Bondage which they were kept in by them , prescribing unto them an Holy Worship to be performed with boldness in the presence of God , by an entrance into the Holy Place ; He hath brought them into the last and best Church-state , the highest and nearest Relation unto God that the Church is capable of in this World , or the Glory of his Wisdom and Grace hath Assigned unto it . And this he hath done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ever , so as that there shall never be any Alteration in that Estate whereunto he hath brought them , nor any Addition of Priviledge or Advantage be ever made unto it . ( 1. ) There was a Glorious Efficacy in the One Offering of Christ. ( 2. ) The end of it must be effectually accomplished towards all , for whom it was Offered ; or else it is inferiour unto the Legal Sacrifices , for they attained their proper end . ( 3. ) The Sanctification , and Perfection of the Church , being that end designed in the Death and Sacrifice of Christ , all things necessary unto that end must be included therein , that it be not frustrate . VERSE XV , XVI , XVII , XVIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VERSE 15 , 16 , 17 , 18. Whereof the Holy Ghost also is a witness to us : For after that he had said before . This is the Covenant that I will make with them , after those days , saith the Lord : I will put my Laws into their Hearts , and in their Minds will I write them . And their Sins and Iniquities will I remember no more . Now where remission of these is , there is no more Offering for Sin. THe Foundation of the whole preceeding Discourse of the Apostle , concerning the Glory of the Priest-hood of Christ , and the Efficacy of his Sacrifice , was laid in the Description of the New Covenant , whereof he was the Mediator , which was Confirmed and Ratified by his Sacrifice , as the Old Covenant was by the Blood of Bulls and Goats , Chap 8. 10 , 11 , 12 , 13. Having now abundantly proved and demonstrated , what he designed concerning them both , his Priest-hood and his Sacrifice , he gives us a Confirmation of the whole , from the Testimony of the Holy Ghost , in the description of that Covenant which he had given before . And because the Crisis which he had brought his Argument and Disputation unto , was , that the Lord Christ by reason of the dignity of his Person and Office , with the everlasting Efficacy of his Sacrifice , was to Offer himself but once , which virtually includes all that he had before taught and declared , including in it an immediate Demonstration of the insufficiency of all those Sacrifices which were often repeated , and consequently their removal out of the Church ; he returns unto those words of the Holy Ghost , for the proof of this particular also . And he doth it from the Order of the words used by the Holy Ghost , as he had Argued before from the Order of the words in the Psalmist , ver . 8 , 9. Wherefore there is an Ellipsis in the words , which must have a supplement to render the sense perfect . For unto that proposition , after he had said before , ver . 11. with what follows , ver . 16. There must be added in the beginning of the 17. Verse ; He said ; after he had said or spoken of the Internal Grace of the Covenant , he said this also , that their Sins and Iniquities he would remember no more . For from these words doth he make his Conclusive inference , ver . 18. which is the sum of all that he designed to prove . There is in the words , 1. The Introduction of the Testimony insisted on , The Holy Ghost also is a witness unto us . The Hebrews might Object unto him , as they were ready enough to do it ; that all those things were but his own Conclusions and Arguings , which they would not acquiesce in , unless they were Confirmed by Testimonies of the Scripture . And therefore I did observe in my First Discourses on this Epistle , that the Apostle dealt not with these Hebrews as with the Churches of the Gentiles , namely , by his Apostolical Authority ; For which cause he prefixed not his Name and Title unto it ; But upon their own acknowledged Principles and Testimonies of the Old Testament ; so manifesting , that there was nothing now proposed unto them in the Gospel , but that which was foretold , promised , and represented in the Old Testament , and was therefore the Object of the Faith of their Fore-fathers . The same way doth he here proceed in , and call in the Testimony of the Holy Ghost , bearing witness unto the things that he had taught and delivered . And there is in the words , ( 1. ) The Author of this Testimony , that is , the Holy Ghost ; and it is ascribed unto him , as all that is written in the Scripture is so , not only because Holy Men of Old wrote as they were acted by him , and so he was the Author of the whole Scripture ; but because also of his Presence and Authority in it , and with it continually . Hence whatever is spoken in the Scripture is , and ought to be unto us as the immediate Word of the Holy Ghost : he continues therein to speak unto us , and this gives the reason of ( 2. ) The manner of his speaking in this Testimony ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he bears witness to us , he doth it actually and constantly in the Scriptures by his Authority therein . And he doth so unto us , that is , not unto us only who Preach and Teach those things , not unto the Apostles and other Christian Teachers of the Gospel ; but unto all of us of the Church of Israel , who acknowledge the Truth of the Scriptures , and own them as the Rule of our Faith and Obedience . So doth he often joyn himself unto them to whom he wrote and spake of , by reason of the common alliance between them as Hebrews ; see Chap. 2. 3. and the Exposition of that place . This is that which the Holy Ghost in the Scripture testifies unto us all , which should put an end unto all controversies about those things . Nothing else is taught you , but what is testified before hand by God himself . 1. It is the authority of the Holy Ghost , alone speaking unto us in the Scripture , whereinto all our Faith is to be resolved . 2. We are to propose nothing in the Preaching and Worship of the Gospel , but what is testified unto by the Holy Ghost : not traditions , not our own reasons and inventions . 3. When an important Truth consonant unto the Scripture is declared , it is useful and expedient to confirm it with some express Testimony of Scripture . Lastly , the manner of the Expression is Emphatical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even also the Holy Spirit himself . For herein we are directed unto his Holy Divine person , and not an External Operation of Divine Power , as the Socinians dream . It is that Holy Spirit himself that continueth to speak to us in the Scripture . That 's the First thing in the Introduction of the Testimony . 2. There are two things in this Testimony of the Holy Ghost ; The ( 1. ) is the matter or substance of it . ( 2. ) The Order of the things contained in it , or spoken by him . The Introduction of the former is in the words we have spoken unto ; that of the latter , in the close of the Verse ; In these words , for after he had spoken before . Of the Testimony it self , which is declarative of the Nature of the New Covenant made in Christ , and Confirmed in him , there are two general parts . ( 1. ) That which concerns the Sanctification of the Elect , by the Communication of effectual Grace unto them for their Conversion and Obedience . The ( 2. ) is concerning the compleat pardon of their sins , and the casting them into everlasting Oblivion . The First of these the Holy Ghost witnesseth in the First place , but he stays not there ; afterwards he adds the Latter , concerning the pardon of Sin and Iniquities , this being that alone wherein at present the Apostle is concerned , and from thence he confirms his present Argument ; he distinguisheth it from the other , as that which was of particular use in it self . And therefore , ver . 17. is to be supplied by , and thence or thereon also , their Sins and Iniquities I will pardon . The words themselves have in both parts of them , been explained at large on chap. 8. where they are first produced as the great foundation of the ensuing discourses of the Apostle , so that they are not here again to be opened . We are only to consider the Argument of the Apostle from the latter part of them ; And this is , that the Covenant being Confirmed and Established , that is , in the Blood , and by the one Sacrifice of Christ , there can be no more Offering for Sin. For God will never appoint nor accept of any thing that is needless , and useless in his Service , least of all in things of so great importance as is the Offering for Sin. Yea , the Continuation of such Sacrifices would overthrow the Faith of the Church , and all the Grace of the New Covenant . For , saith the Apostle , in the New Covenant , and by it , the Holy Ghost testifieth , that as it was Confirmed by the one Sacrifice of Christ , perfect pardon and forgiveness of Sin is prepared for and tendered unto the whole Church , and every one that believes . To what purpose then should there be any more Offerings for Sin ? Yea , they who look for , and trust unto any other , they fall into that Sin , for which there is no remission provided in this Covenant , nor shall any other Offering be accepted for them for ever . For they despise both the Wisdom and Grace of God , the Blood of Christ , and the Witness of the Holy Ghost , whereof there is no remission ; so he disputes , ver . 28 , 29. of this Chapter . And here we are come unto a full end of the Dogmatical part of this Epistle , A Portion of Scripture filled with Heavenly and Glorious Mysteries , the Light of the Church of the Gentiles , the Glory of the People Israel , the Foundation and Bulwark of Faith Evangelical . I do therefore here with all humility , and sense of my own weakness and utter disability for so great a work , thankfully own the Guidance and Assistance which hath been given me in the interpretation of it , so far as it is , or may be of use unto the Church , as a mere effect of Soveraign and Undeserved Grace . From that alone it is , that having many and many a time been at an utter loss as to the mind of the Holy Ghost , and finding no relief in the worthy Labours of others , he hath graciously answered my poor weak supplications , in supplies of the light and evidence of Truth . VERSE XIX , XX , XXI , XXII , XXIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 19 , 20 , 21 , 22 , 23. Having therefore , Brethren , boldness to enter into the Holiest , by the Blood of Jesus , By a new and living way which he hath Consecrated for us , through the Vail , that is to say , his Flesh ; And having an High Priest over the House of God : Let us draw near with a true Heart , in full assurance of Faith , having our Hearts sprinkled from an evil Conscience , and our Bodies washed with pure water : Let us hold fast the profession of our Faith without wavering : ( for he is faithful that promised . ) IN these Words the Apostle enters on the last part of the Epistle , which is wholly Paraenetical , or Hortatory . For though there be some occasional intermixtures of Doctrines consonant unto them before insisted on , yet the professed design of the whole remainder of the Epistle , is to propose unto , and press on the Hebrews such duties of various sorts , as the Truth he had insisted upon , do direct unto , and make necessary unto all that believe . And in all his Exhortations , there is a mixture of the ground of the duties exhorted unto , of their necessity , and of the priviledge which we have in being admitted unto them , and accepted with them ; all taken from the Priest-hood and Sacrifice of Christ , with the effects of them , and the benefits which we receive thereby . In these words there are Three things . 1. The Ground and Reason of the Duty exhorted unto , with the foundation of it , as the special priviledge of the Gospel , ver . 19 , 20 , 21. 2. The way and manner of our using this priviledge unto that end , ver . 22. 3. The special Duty exhorted unto , which is , Perseverance , and constancy in believing , ver . 23. In the First , we have , ( 1. ) A note of Inference , or deduction of the following Exhortation from what was before discoursed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Therefore . ( 2. ) A friendly compellation of them to whom he spake , used formerly , but now restrained after a long interruption ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Brethren . ( 3. ) The priviledge it self , which is the foundation of the Exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having boldness to enter into the holiest . ( 4. ) The means whereby we attain the priviledge , which fits us for this duty ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is by the Blood of Jesus . ( 5. ) The means of using and exercising it as a priviledge in a way of duty , ver . 20. the way is Consecrated for us . ( 6. ) A further encouragement unto it , from the consideration of our High Priest ; having a High Priest , ver . 21. 1. The Apostle repeats his obliging compellation , Brethren . And herein he hath a peculiar respect unto those among the Hebrews , who had received the Gospel in sincerity . For although there was a Natural Brotherhood between him and the whole People of Israel , and they were always wonted to call themselves Brethren in general , on the account of their Original stock and separation from the rest of the World , as Acts 28. 27. yet this Word and Name is used by the Apostle on the account of that spiritual Relation which was between them ; Which believe in God through Jesus Christ. See Chap. 3. ver . 1. and the exposition of it . And the Apostle by the use of it here , testifies unto two things . ( 1. ) That although they had not as yet a full understanding of the Nature and Use of all Legal Institutions and Sacrifices , nor of their abolishing by the coming of Christ , and the discharge of his Office ; yet this had not forfeited their interest in the Heavenly calling , on account whereof he dealt with them as with Brethren . ( 2. ) That this difference , so far as it had yet continued , had no way alienated his Mind and Affections from them , though he knew how great their mistake was , and what danger , even of eternal ruin , it exposed them unto . Hereby were the Minds of those Hebrews secured from prejudice against his Person and his Doctrin , and inclined unto a compliance with his Exhortation . Had he called them Hereticks and Schismaticks , and I know not what other Names of reproach , which are the terms of use upon the like occasions amongst us , he had , in all probability , turned that which was lame quite out of the way . But he had another Spirit , was under another conduct of Wisdom and Grace , than most Men are now acquainted withal . It is not every Mistake , every Errour , though it be in things of great importance while it overthrows not the Foundation , that can divest Men of a fraternal interest with others in the Heavenly calling . 2. There is a Note of Inference from the preceding discourse , declaring it the ground of the present Exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Therefore ; seeing that these things are now made manifest unto you , seeing it is so evidently testified unto , that the Old Covenant , Sacrifices and Worship , could not make us perfect , nor give us an Access unto God , whereon they are removed and taken away , which the Scripture fully testifies unto ; and seeing all this is effected or accomplished in the Office and by the Sacrifice of Christ , which they could not effect ; and priviledges are thereon granted unto Believers , which they were not before made partakers of ; Let us make use of them unto the Glory of God , and our own Salvation , in the duties which they necessarily require . And we may observe , that the Apostle applies this Inference from his discourse , unto the use and improvement of the Liberty and Priviledges granted unto us in Christ , with the Holy Worship belonging thereunto , as we shall see in opening of the words . Howbeit , there is another conclusion implied in the words , though not expressed by him ; and this is , that they should cease and give over their attendance unto the Legal Worship and Sacrifices , as those which now were altogether useless , being indeed abolished . This is the principal design of the Apostle in the whole Epistle ; namely , to call off the believing Hebrews from all adherence unto , and conjunction in Mosaical Institutions . For he knew the danger , both Spiritual and Temporal , which would accompany and arise from such an adherence . For , ( 1. ) It would insensibly weaken their Faith in Christ , and give them a disregard of Evangelical Worship , which did indeed prove unto many of them a cause of that Apostacy , and final Destruction , which he so frequently warns them against . ( 2. ) Whereas God had determined now speedily to put an utter end unto the City , Temple , and all its Worship by an Universal desolation , for the sins of the people , if they did obstinately adhere unto the observance of that Worship , it was justly to be feared , that they would perish in that destruction that was approaching , which probably many of them did . To instruct them in that light and knowledge of the truth , that might deliver them from these evils , was the first design of the Apostle in the Doctrinal part of this Epistle : Yet doth he not plainly and in terms express it any where in this Epistle ; not in this place , where it was most properly and naturally to be introduced ; yet he doth that which evidently includes it , namely , exhort them unto those duties , which , on the principles he hath declared , are utterly inconsistent with Mosaical Worship ; and this is our free entrance into the Holiest by the Blood of Jesus . For an entrance , in any sence , with our worship into the most holy place , is inconsistent with , and destructive of all Mosaical Institutions . And this was an effect of the singular Wisdom wherewith the Apostle was furnished , to write this Epistle . For had he directly and in terms opposed their Observation , no small tumult , and out-cry would have been made against it , and great provocations had been given unto the Unbelieving Jews . But he doth the same thing no less effectually in these words , wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon . And his Wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the Gospel , especially such as through any mistakes do oppose themselves unto the truth . Such things as will give exasperation unto the Spirits , or advantages unto the temptations of Men , ought to be avoided , or treated on with that Wisdom , Gentleness , and Meekness , as may be no prejudice unto them . This way of Procedure doth the same Apostle expresly prescribe unto all Ministers of the Gospel , 2 Tim. 2. 23 , 24 , 25 , 26. 3. There is in the words the Priviledge which is the foundation of the duty exhorted unto ; having therefore boldness to enter into the holiest , for a regular entrance into or of the most holy . The priviledge intended is directly opposed unto the state of things under the Law ; and from the consideration of it , is the nature of it to be learned . For the entrance into the holiest , in the Tabernacle , belonged unto the Worship of the Church ; it was the principal part thereof ; but it had many imperfection attending it . ( 1. ) It was not into the special presence of God , but only unto a place made with hands , filled with some representations of things that could not be seen . ( 2. ) None might ever enter into it , but the High-Priest alone , and that only once a year . ( 3. ) The Body of the people , the whole Congregation were therefore joyntly and severally utterly excluded from any entrance into it . ( 4. ) The prohibition of this entrance into this Holy place belonged unto that Bondage wherein they were kept under the Law , which hath been before declared . The priviledge here mentioned being opposed to this state of things among them which respected their present Worship ; It is certain that it doth concern the present Worship of God by Christ under the Gospel . And they are therefore utterly mistaken who suppose the entrance into the most holy , to be an entrance into Heaven after this Life for all Believers . For the Apostle doth not here oppose the glorious state of Heaven unto the Church of the Hebrews , and their Legal Services ; but the priviledges of the Gospel-state and worship only : Nor would it have been to his purpose so to have done . For the Hebrews might have said , that although the Glory of Heaven after this life do exceed the Glories of the Services of the Tabernacle , which none ever questioned ; yet the benefit , use , and efficacy of their present Ordinances and Worship , might be more excellent than any thing that they could obtain by the Gospel . Neither were believers then also excluded from Heaven after death , any more than now . Therefore the priviledge mentioned , is that which belongs unto the Gospel Church in its perfect state in this World. And the exercise and use of it doth consist in our drawing nigh unto God in Holy Services and Worship through Christ , as the Apostle declares , ver . 22 , 23. There is then a two-fold opposition in these words unto the state of the people under the Law : ( 1. ) As unto the Spirit , and frame of mind in the Worshippers . Or , ( 2. ) As unto the place of the Worship , from whence they were excluded , and whereunto we are admitted . 1. The First is in the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , boldness . There were two things with respect unto those Worshippers in this matter : ( 1. ) A Legal Prohibition from entring into the holy place , whereon they had no liberty or freedom so to do ; because they were forbidden on several penalties . ( 2. ) Dread and fear , which deprived them of all boldness or holy confidence in their approaches unto God ; therefore the Apostle expresseth the contrary frame of believers under the New Testament by a word that signifieth both Liberty , or Freedom from any Prohibition , and boldness with confidence in the exercise of that liberty . I have spoken before of the various use and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Apostle both in this and other Epistles , useth frequently to express both their right , and liberty , and confidence unto , and in their access unto God , of believers under the New Testament , in opposition to the state of them under the Old. We have a right unto it , we have liberty without restraint by any Prohibition , we have confidence and assurance without dread or fear . 2. This liberty we have , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aditus , introitus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the true Sanctuary , the holy place not made with hands : See Chap. 9. 11 , 12. The immediate gracious presence of God himself in Christ Jesus . Whatever was Typically represented in the most holy place of Old , we have access unto , that is , unto God himself we have an access in one spirit by Christ. 1. This is the great fundamental priviledge of the Gospel , that believers in all their holy Worship , have liberty , boldness , and confidence , to enter with it and by it into the gracious presence of God. They are not hindred by any prohibition . God set bounds unto Mount Sinai , that none should pass or break through into his presence in the giving of the Law. He hath set none to Mount Sion , but all believers have Right , Title , and Liberty to approach unto him , even unto this Throne . There is no such Order now , that he who draws nigh shall be cut off , but on the contrary , that he that doth not so do , shall be destroyed . 2. Hence there is no dread , fear , or terror in their Minds , Hearts , or Consciences when they make those approaches unto God. This was a consequent of the same Interdict of the Law , which is now taken away . They have not received the Spirit of Bondage unto fear , but the Spirit of the Son , whereby with holy boldness they cry , Abba Father ; for where the Spirit of the Lord is , there is Liberty ; they have freedom unto , and confidence in their duties , and therein consists the greatest evidence of our interest in the Gospel and Priviledges thereof . 3. The nature of Gospel Worship consists in this , that it is an entrance with boldness into the presence of God. However Men may multiply duties , of what sort or nature soever they be , if they design not in and by them , to enter into the presence of God , if they have not some experience that so they do , if they are taken up with other thoughts , and rest in the outward performance of them , they belong not unto Evangelical Worship . The only exercise of Faith in them , is in an entrance into the presence of God. 4. Our approach unto God in Gospel Worship , is unto him , as evidencing himself in a way of Grace and Mercy . Hence it is said to be an entrance into the holiest , for in the holy place were all the pledges and tokens of Gods grace and favour , as we have manifested upon the foregoing Chapter . And as the taking off of the old prohibition gives us liberty , and the institution of the Worship of the Gospel gives us Title unto this priviledge ; so the consideration of the nature of that presence of God whereunto we approach , gives us boldness thereunto . 5. The procuring cause of this priviledge is in the next place exprest , we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Blood of Jesus , say we . It is the procuring cause of this priviledge that is intended , which is often so proposed . The Blood of Jesus Christ is the same with his Sacrifice , the Offering of himself , or the Offering of his Body once only . For he Offered himself in and by the effusion of his Blood , whereby he made attonement for Sin , which could not be otherwise effected . And it is here opposed , as also in the whole preceding discourse , unto the Blood of the Legal Sacrifices . They could not procure , they did not effect any such liberty of access unto God in the holy place . This was done by the Blood of Jesus only , whereby he accomplished what the Sacrifices of the Law could not do . And it is a cause of this priviledge on a twofold account . ( 1. ) In its respect unto God , in its Oblation . ( 2. ) In respect unto the Consciences of Believers , in its Application . 1. By its Oblation , it removed and took away all causes of distance between God and Believers . It made attonement for them , answered the Law , removed the Curse , broke down the partition-wall , or the Law of Commandments contained in Ordinances , wherein were all the prohibitions of approaching unto God with boldness . Hereby also he rent the Veil which interposed and hid the gracious presence of God from us . And these things being removed out of the way by the Blood of the Oblation , or Offering of Christ , peace being thereby made with God , he procured him to be reconciled unto us , inviting us to accept and make use of that reconciliation , by receiving the attonement . Hence believers have boldness to appear before him , and approach unto his presence . See Rom. 5. 11. 2 Cor. 5. 18 , 19 , 20 , 21. Eph. 2. 13 , 14 , 15 , 16 , 17 , 18. Hereon was it the procuring , the purchasing cause of this priviledge . 2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls . There are not only all the hindrances mentioned , on the part of God , lying in the way of our access unto him , but also the Consciences of Men from a sense of the guilt of Sin , were filled with fear and dread of God , and durst not so much as desire an immediate access unto him . The efficacy of the Blood of Christ being through believing communicated unto them , takes away all this dread and fear . And this is done principally by his bestowing on them the holy Spirit , which is a Spirit of Liberty , as our Apostle shews at large , 2 Cor. 3. Wherefore we have boldness to enter into the holiest by the Blood of Jesus , on these three accounts : ( 1. ) In that Attonement is made thereby for sin , and peace with God , so as that he is reconciled unto us ; All that anger being turned away , that did deterr us from any such approach . ( 2. ) Fear , dread , and bondage are taken away , so as the acting of Faith on God through the Blood of Jesus , doth expel them , and remove them out of our Mind . ( 3. ) We receive the Holy Spirit therewithal ; who is a Spirit of Liberty , power , holy boldness , enabling us to cry Abba Father . 1. Nothing but the Blood of Jesus could have given this boldness , nothing that stood in the way of it , could otherwise have been removed , nothing else could have set our Souls at liberty from that bondage that was come upon them by sin . 2. Rightly esteem , and duly improve the blessed priviledge which was purchased for us at so dear a rate . What shall we render unto him ? How unspeakable are our Obligations unto Faith and Love ? 3. Confidence in an access unto God not built on , not resolved into the Blood of Christ , is but a daring presumption which God abhors . VERSE 20. Having told us that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an entrance into the holiest ; he now declares what the way is whereby we may do so . The way into the holiest under the Tabernacle was a passage with Blood through the Sanctuary , and then a turning aside of the Veil , as we have declared before . But the whole Church was forbidden the use of this way , and it was appointed for no other end but to signifie , that in due time there should be a way opened unto Believers unto the presence of God , which was not yet prepared . And this the Apostle describes , ( 1. ) From the preparation of it ; which he hath Consecrated . ( 2. ) From the properties of it ; it was a new and living way . ( 3. ) From the tendency of it ; which he expresseth , ( 1. ) Typically , or with respect unto the old way under the Tabernacle , it was through the Veil . ( 2. ) In an exposition of that Type ; that is , his flesh . In the whole , there is a Description of the Exercise of Faith in our access unto God by Christ Jesus . Having therefore , Brethren , boldness to enter into the holiest , by the Blood of Jesus , by a new and living way which he hath Consecrated for us , through the Veil , that is to say , his Flesh. 1. The preparation of this way is by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a Dedication . The word hath a double signification , one in things natural , the other in things sacred ; which yet are of no affinity unto one another . In things natural , it is to make new , so as to be ready for use : In things sacred , it is to Dedicate or Consecrate any thing at the first erection or making of it unto sacred services . The latter sence of the word , which we receive in our translation , is here to be imbraced , yet so as it includes the former also . For it is spoken in opposition unto the Dedication of the Tabernacle , and way into the most holy place , by the Blood of Sacrifices , whereof we have treated in the Ninth Chapter . So was this way into the holy place Consecrated , Dedicated , and set apart sacredly for the use of Believers , so as that there never is , nor ever can be any other way but by the Blood of Jesus . Or there is this also in it , that the way it self was new prepared and made , not being extant before . The way of our entrance into the holiest , is solemnly Dedicated and Consecrated for us , so as that with boldness we may make use of it . He hath done it for us , for our use , our benefit , and advantage . 2. The properties of this way are two . 1. That it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , New. ( 1. ) Because it was but newly made and prepared . ( 2. ) Because it belongs unto the new Covenant . ( 3. ) Because it admits of no decays , but is always new , as unto its efficacy and use as in the day of its first preparation . Whereas that of the Tabernacle waxed old , and so was prepared for a removal ; this way shall never be altered nor changed , never decay , it is always new . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is Living . This Epithet is placed by apposition , without any note of distinction or conjunction . And it is said to be Living , ( 1. ) In opposition unto the way into the holiest under the Tabernacle which was , 1. By Death . Nothing could be done in it without the Blood of the Sacrifices . 2. It was the cause of death unto any one that should make use of it , the High Priest only excepted , and he but once a year . ( 2. ) It is Living as unto its efficacy , it is not a dead thing ; it is that which hath a Spiritual vital efficacy in our access unto God. ( 3. ) It is living from its effects : it leads to Life , and effectually brings us thereunto , and is the only way of entring into everlasting Life . All the priviledges we have by Christ are great , glorious , and efficacious , all tending and leading unto life . This new and living way of our approach unto God , is nothing but the exercise of Faith , for acceptance with God by the Sacrifice of Christ , according unto the Revelation made in the Gospel . 3. He shews which way it thus leads to the holiest , or what is the tendency of it , it is through the Veil . The Apostle shews here expresly what he alludeth unto in the Declaration he makes of our entrance into the holiest . The Veil here intended by him , was that between the Sanctuary and the most holy place , whose Description we have given on chap. 9. For there was no possible entrance thereinto , but through that Veil , which was turned aside , when the High-Priest entred . What this Veil was unto the High Priest in his entrance into that holy place , that is the Flesh of Christ unto us in ours , as in the last place is described in exposition of this Type , that is , his Flesh. For the opening of these words , and the vindication of the Apostles application of this Type , we may observe , 1. The Flesh of Christ , the Body of Christ , the Blood of Christ , Christ himself , are all mentioned distinctly , as the matter of his Sacrifice . See chap. 9. 14 , 25 , 28. 2. This is done on various respects , to express either the dignity , or the efficacy of the Nature , and manner of his Offering . 3. In the Sacrifice of Christ , the Flesh was that which suffered peculiarly , as the great token and evidence of his real sufferings . 4. The whole efficacy of his Sacrifice is ascribed unto every essential part of the Humane Nature of Christ , in that which is either acted , or suffered therein . To his Soul , Isa. 53. his Blood , chap. 9. 14. his Body , ver . 10. his Flesh , as in this place . For these things were not distinctly operative , one in one effect , another in another , but all of them concurr'd in his Nature and Person , which he Offered once wholly to God. So that where any of them is mentioned , the whole Humane Nature of Christ as unto the efficacy of it in his Sacrifice , is intended . 5. Yet were these things distinctly typified and fore-signified in the Sacrifices and Service of old . So was the Flesh of Christ by the Veil , as his whole Nature by the Tabernacle , his Soul by the Scape-goat , his Body and Blood by the Sin-offering on the day of Expiation , when the Sacrifice was burnt without the Camp. 6. Herein in an especial manner was the whole a Type of the Flesh of Christ , in that there was no entrance to be laid open into the Holy place , but by the rending of the Veil . The time when the High Priest entered into it , it was indeed by turning it aside , whereon it immediately closed again , and forbad an entrance , and a prospect unto others . Wherefore there could be no entrance into that holy place abiding , unless the Veil was rent and torn in pieces ; so that it could close no more . For it came to pass on the death of the Lord Jesus , that the Veil of the Temple was rent from the top to the bottom . And that which is signified hereby , is only this , that by virtue of the Sacrifice of Christ , wherein his Flesh was torn and rent , we have a full entrance into the holy place , such as would have been of old , upon the rending of the Veil . This therefore is the genuine interpretation of this place , we enter with boldness unto the most holy place through the Veil , that is to say , his Flesh ; We do so by vertue of the Sacrifice of himself wherein his Flesh was rent , and all hindrances thereby taken away from us . Of all which hindrances the Veil was an Embleme , and principal Instance , until it was rent and removed . The sufficiency of the Sacrifice of Christ unto all the ends of the perfection of the Church , in all duties and priviledges , is that which the Apostle instructs us unto herein . And there is great instruction given us in this Comparison of the Type , and Anti-type , into the way and nature of our access unto God , in all our solemn Worship . It is God as he was represented in the holy place , to whom we address our selves peculiarly , that is , God the Father as on a Throne ef Grace ; the manner of our Access is with holy confidence grounded solely on the efficacy of the Blood , or Sacrifice of Christ. The way is by Faith , as to the removal of the Obstacles , and the view of God as reconciled . This is given us by the suffering of Christ in the Flesh , which laid open the entrance into the Holy place . Wherefore the Apostle saies not , that the Veil was the flesh of Christ , as some pretend who have hence cavill'd at the Authority of this Epistle on no other ground but because they could not apprehend the spiritual Light and Wisdom that is therein ; Only he says , we have Our entrance into the Holy place by vertue of the flesh of Christ , which was rent in his Sacrifice , as through the rending of the Veil a way was laid open into the Holiest . This is the first encouragement unto the Duty Exhorted unto from the benefit and priviledge we have by the Blood of Christ. Another to the same purpose follows . VERSE 21. And having a great high Priest over the House of God. Having , is understood from v. 19. The word whereby the Apostle expresseth our relation unto Christ , ch . 4. 15. He is our Priest , he exerciseth that Office on our behalf , and our Duty 't is in all things to be such as becometh this great High Priest to own in the discharge of his Office. What became him that he might be our High Priest , as it is expressed , ch . 7. 26. shews what we ought to be in our measure that belong unto his care , and say with boldness , we have an High Priest ; which is another encouragement unto the diligent attendance to the duties we are here exhorted unto . For it may be said , that notwithstanding the provision of a new way into the Holiest , and boldness given us to enter thereinto ; yet in our selves we know not how to do it , unless we are under the conduct of a Priest , as the Church of old was in their Worship . All those Priests being removed , how shall we do now to draw nigh unto God , without such a conduct , such a countenance ? The Apostle removes this from them , and gives encouragement for what he had proved to be a Duty before , namely , that we have a great High Priest. Three things are in the words : ( 1. ) That we have a Priest. ( 2. ) That he is a great Priest : ( 3. ) That part of his Office wherein in this duty we are concerned , which is , that he is over the House of God. The first hath been spoken unto on many occasions : Onely the Apostle calls him not here , Our High Priest , which he doth most frequently , but a Priest , with the addition of Great , A Great Priest , which answers directly to the Hebrew Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the High Priest was called ; yet the Apostle hath a respect unto his Eminency above all other Priests whatsoever . He is great in his Person , God and Man , as he had described him , ch . 1. 2 , 3. Great in his glorious Exaltation , ch . 8. 1 , 2. Great in his Power and the efficacy of his Office , ch . 7. 25. Great in Honour , Dignity and Authority ; the consideration whereof leads both unto the confirmation of our Faith , and the ingenerating of a due reverence in our hearts towards him . For as he is so great as that he can save us unto the uttermost , or give us acceptance before God , as unto our Persons and our Duties ; So he is so glorious that we ought to apply our selves to him with reverence and godly fear . That which unto the particular end designed in this place , we ought to consider in his Office is , that he is over the House of God. The Apostle doth not therein consider the Sacrifice of himself , which he proposed as the foundation of the priviledge whence the ensuing Duty is inferr'd ; but what he is and doth after his Sacrifice , now he is exalted in Heaven ; For this was the second part of the Office of the High Priest. The First was to Offer Sacrifice for the people , the other was , to take the oversight of the House of God ; For so it is particularly exprest with respect unto Joshua , who was an eminent Type of Christ , Zech. 3. 6 , 7. The whole care of ordering all things in the House of God was committed to the High Priest , so is it now in the hand of Christ , he is over the House of God , to order all things unto the Glory of God , and the Salvation of the Church . The House of God , that is , the whole House of God , the Family of Heaven and Earth , that part of the Church above , and that here below , which make up but one House of God. The Church here below is comprized in the first place ; for unto them it is that this encouragement is given , unto whom this Motive of drawing nigh , is proposed , namely , as they have an High Priest. And it is in the Heavenly Sanctuary wherein he administreth , or in the House of God above , into which also we do enter by our Prayers and sacred worship ; so is he for ever over his own house . The Lord Christ doth peculiarly preside over all the persons , Duties , and worship of Believers in the Church of God ; ( 1. ) In that all their worship is of his appointment , and what is not so , belongs not to the house of God. ( 2. ) In that he assists the worshippers by his Spirit , for the performance of this duty . ( 3. ) That he makes their services accepted with God. ( 4. ) In rendring their worship glorious by the administration of his Spirit , and effectual through the addition of the Incense of his Intercession . For other things that may be hence educed , see our Exposition of chap. 4. v. 14 , 15 , 16. VERSE 22. Let us draw near with a true heart in full assurance of Faith , having our hearts sprinkled from an evil conscience , and our Bodies washed with pure water . The Duty is here exprest whereunto these encouragements and priviledges do direct and lead . And this Duty is described , ( 1. ) By the nature of it , Let us draw near . ( 2. ) The Qualification of the persons by whom it is to be performed , With a true Heart . ( 3. ) The manner of its performance , in full assurance of Faith. ( 4. ) The preparation for it ; which is twofold , ( 1. ) That our hearts are sprinkled from an evil conscience . ( 2. ) That our bodies are washt with pure Water . I. The Duty it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word whereby the whole performance of all Divine , solemn worship was constantly expressed . For God having fixed the residence of the signs of his presence unto a certain place , namely , that of the Tabernacle and Altar , none could worship him but it was by an approach , an access , a drawing nigh unto that place , the means of their Worship , and the pledges of Gods presence therein . So were they to bring their Gifts , their Offerings , their Sacrifices ; every thing wherewith they worshipped , in it was an approximation unto God. Now all thele things , Tabernacle , Temple , Altar , as we have shewed , were Types of Christ and the gracious presence of God in him , and they were appointed only unto this end to teach the Church to look for an access to God in and by him alone . Wherefore the Apostle tells the Hebrews , that as they had under the old Testament an approach unto God , and were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that came and drew nigh unto him , yet it was defective in three things . ( 1. ) That it was by carnal means , the Blood of Bulls and Goats . ( 2. ) That it was not unto God himself , but only some outward pledges of his presence . ( 3. ) That in this access they were alwayes excluded from an entrance into the Holiest . This way being now removed , there is that appointed in the room thereof , which is lyable to none of these Defects . For , ( 1. ) It is not by things carnal , but in a Holy Spiritual way and Manner , as the enfuing description of it doth manifest . ( 2. ) It is not unto any outward pledges of the divine presence , but immediately unto God himself even the Father ( 3. ) It is into the most holy place it self , the special residence of God , and of our High Priest Christ Jesus . Wherefore this drawing near containeth all the holy worship of the Church , both publique and private , all the ways of our access unto God by Christ. And the charge given for this Duty , is the first inference the Apostle maketh from the consideration of the Benefits we receive by the Priesthood and Sacrifice of Christ. II. The principall qualification of the Persons exhorted unto this duty , is a true heart . God in an especiall manner requireth truth in the inward parts in all that come unto him , Ps. 51. 6. Especially he doth so in his worship Joh. 4. 24. Now Truth respects either the mind , and is opposed unto falsehood ; or respects the Heart and Affections , and is opposed to Hypocrisie . In the first may all false Worship is rejected , all means of the worship of God not of his own institution . But the Truth of the Heart here intended , is the sincerity of heart , which is opposed unto all hypocrisie . Two things are therefore comprized in this qualification : 1. That the Heart is that which God principally respects in our Access unto him . The Hebrews in their degenerate condition rested in the outward performance of Duties , so as that they made their access outwardly according to the Institutions and Directions of the Law ; they were regardless of themselves and of the inner man , and of the frame thereof . But it is the heart that God requires , and accordingly that it be under the conduct of Doctrinal Truth in the Light of the Mind , and not only that it be true , and free from Hypocrisie in the acts of Worship that it goes about , but also that in its habitual Frame it be holy , and throughout leavened with sincerity . Thence it is denominated a true heart . If men be sincere in the Acts of Worship , but fail of it in point of walking in Conversation , they will not be accepted in it . 2. Universal , internal Sincerity of heart is required of all those that draw nigh unto God in his holy Worship . It is so , ( 1. ) From the Nature of God. ( 2. ) From the nature of the Worship it self . ( 3. ) From the Conscience of the Worshippers , which can have neither boldness nor confidence without it . What is required unto that sincerity or true heart , without which we cannot fully draw nigh unto God in any duty of his Worship , I cannot now declare . III. There is the way and manner , together with the Principle to be acted in all our accesses unto God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the full assurance of faith . [ 1. ] Without Faith it is impossible to please God. Wherefore faith is required in this access on a twofold account : ( 1. ) Of the qualification of the Person , he must be a true Believer who hath this Access , all others are utterly excluded from it : ( 2. ) Of its actual exercise in every Particular duty of access . Abel by faith offered his sacrifice . And there is no duty acceptable unto God which is not quickned and enlivened by Faith. [ 2. ] As unto this Access unto God by Christ , the Apostle requires that there be a full assurance of faith . Many have disputed wherein this assurance of faith doth consist , what it is that belongs thereunto . We must consider the design of the Apostle , and scope of the place , and what they do require . The word is used only in this place , though the Verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be elsewhere , Rom. 4. 21. chap. 14. 15. to signifie a full satisfaction of mind , in what we are perswaded of . Here two things seem to be included in it . 1. That which in other places the Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the word constantly used to declare the frame of mind which is or ought to be in Gospel Worshippers , in opposition unto that of the Law. And it hath two things in it : ( 1. ) An open view of the spiritual Glories , of the way and End of our Approach unto God , which they had not . ( 2. ) Liberty and confidence ; Liberty of speech , and confidence of being accepted , which in their Bondage condition they had not . Therefore the Apostle thus expresseth the way and manner of our approaching to God by Christ , in opposition unto that under the Law , and affirms it to be in the full assurance , and spiritual boldness of Faith. This is the Plerophorie of it ; which frame of Mind is plainly directed unto . 2. A firm and unmoveable Perswasion concerning the Priesthood of Christ , whereby we have this Access unto God , with the glory and efficacy of it ; Faith without wavering . For many of the Hebrews who had received in general the Faith of the Gospel , yet wavered up and down in their minds about this Office of Christ , and the glorious things related of it by the Apostle ; supposing that there might some place be yet left for the Administration of the Legal High Priest. This frame the Apostle confutes ; and shews that under it men could have no access to God , nor acceptance with him . Wherefore the full assurance of faith here , respects not the assurance that any have of their own salvation , nor any degree of such an assurance ; it is only the full satisfaction of our souls and Consciences in the reality and efficacy of the Priesthood of Christ to give us acceptance with God , in opposition unto all other ways and means thereof , that is intended . But withall this perswasion , is accompanied with an assured trust of our own acceptance with God in and by him , with an acquiescence of our Souls therein . 1. The actual exercise of Faith is required in all our approaches unto God , in every particular duty of his Worship . Without this no outward Solemnity of Worship , no exercise of it will avail us . 2. It is Faith in Christ alone that gives us boldness of access unto God. 3. The Person and Office of Christ are to be rested in with full assurance in all our Accesses to the Throne of Grace . IV. There is a two-fold preparation prescribed unto us for the right discharge of this Duty . ( 1. ) That our Hearts be sprinkled from an evil Conscience . ( 2. ) That our Bodies are washed with pure Water . It is plain that the Apostle in these expressions alludeth unto the necessary preparations for Divine Service under the Law. For whereas there were various ways , whereby Men were Legally defiled , so there were means appointed for their Legal purification , which we have declared on Chap. 9. Without the Use and Application of those Purifications , if any of them that were so defiled , did draw nigh unto the Worship of God , he was to dye , or be cut off . These Institutions the Apostle doth not only allude unto , and make Application of things outward and Carnal , unto things inward and Spiritual ; but withal declares what was their Nature and Typical Administration . They were not appointed for their own sakes , but to typifie and represent the Spiritual Grace , and its Efficacy , which we receive by the Sacrifice of Christ. The Subject spoken of is two-fold : ( 1. ) The Heart . ( 2. ) The Body : That is , the inward and outward Man. As unto the First , it is required that with respect unto it , it be separated from an evil Conscience ; There is no doubt but in this place , as in many others , the Heart is taken for all the Faculties of our Souls , with our Affections . For it is that wherein Conscience is seated , wherein it acts its power , which it doth especially in the practical understanding , as the Affections are ruled and guided thereby . This Conscience is affirmed to be evil , antecedently unto the means proposed for the taking it away . Conscience , as Conscience , is not to be separated from the heart , but as it is evil , it must be so . Conscience may be said to be evil on two accounts . ( 1. ) As it disquieteth , perplexeth , judgeth , and condemneth for Sin. In this sence the Apostle speaks of Conscience , ver . 2. A Conscience condemning us for sin , which the Sacrifices of the Law could not take away ; so an Heart with an evil Conscience , is a Heart terrified and condemning for Sin. ( 2. ) On account of a vitiated principle in the Conscience not performing its duty , but secure when 't is filled with all unclean vitious habits . And hereon it signifies also all those secret latent sins in the Heart , which are known only to a Man 's own Conscience , opposed unto the Body , or external known Sins , which he speaks of afterwards . I take it here in the latter sence ; ( 1. ) Because it is said to be evil , which it cannot be , with respect unto its former Acts and Power , for it doth therein but perform its duty , and is evil not in it self , but unto them in whom it is . And ( 2. ) The way of its removal is by sprinkling , and not by an oblation or offering ; now sprinkling is the efficacious application of the Blood of Attonement unto Sanctification or internal Purification . And this is the last thing in particular , namely , the Way or Means of the removal of this evil Conscience , which is by sprinkling of our Hearts . The expression is taken from the sprinkling of Blood upon the Offering of the Sacrifices , Exod. 29. 16 , 21. Lev. 4. 17. Chap. 14. 7. The Spiritual Interpretation and Application whereof is given us , Ezek. 36. 25. And whereas this sprinkling from Sin , and cleansing thereby , is in Ezekiel ascribed unto pure water , whereas it was in the Type , the Blood of the Sacrifice that was sprinkled , it gives us the sence of the whole . For as the Blood of the Sacrifice was a Type of the Blood and Sacrifice of Christ as Offered unto God ; so it is the Holy Spirit , and his efficacious work that is denoted by pure water , as is frequently produced . Wherefore this sprinkling of our hearts , is an Act of the Sanctifying power of the Holy Ghost , by virtue of the Blood and Sacrifice of Christ , in making of that Application of them unto our Souls , wherein the Blood of Christ the Son of God cleanseth us from all our sins . Hereby are our hearts sprinkled from an evil Conscience . ( 1. ) Originally , in the Communication of regenerating Sanctifying Grace . ( 2. ) Continually , in fresh Applications of the virtue of the Blood of Christ , for the taking away of the defilement by internal actual Sin. 1. Although that Worship whereby we draw nigh unto God be wrought with respect to Institution and Rule , yet without internal Sanctification of heart we are not accepted in it . 2. Due Preparations by fresh Applications of our Souls unto the efficacy of the Blood of Christ , for the Purification of our hearts , that we may be meet to draw nigh to God , is required of us . This the Apostle hath especial respect unto , and the want of it , is the Bane of publick Worship . Where this is not , there is no due reverence of God , no Sanctification of his name , not any benefit to be expected unto our own Souls . 3. In all wherein we have to do with God , we are principally to regard those internal Sins we are conscious of unto our selves , but are hidden from all others . The last thing required of us in order to the duty exhorted unto , is , that our Bodies be washed with pure water . This at first view would seem to refer unto the outward Administration of the Ordinance of Baptism required of all , antecedently unto their orderly Conjunction unto a Church-state in the causes of it ; and so it is carried by many Expositors . But , ( 1. ) The Apostle Peter tells us that saving Baptism doth not consist in the Washing away of the filth of the Body , 1 Pet. 3. 21. therefore the expression here must be figurative , and not proper . ( 2. ) Although the sprinkling and washing spoken of , do principally respect our habitual internal qualification , by regenerating Sanctifying Grace ; yet they include also the actual , gracious , renewed preparations of our Hearts and Minds , with respect unto all our solemn approaches unto God ; but Baptism cannot be repeated . ( 3. ) Whereas the sprinkling of the Heart from an evil Conscience , respects the Internal , and unknown Sins of the Mind ; so this of washing the Body doth the Sins that are outwardly acted and perpetrated . And the Body is said to be washed from them , ( 1. ) Because they are outward , in opposition unto those that are only inherent in the Mind . ( 2. ) Because the Body is the Instrument of the perpetration of them ; hence are they called Deeds of the Body ; the Members of the Body ; our Earthly Members , Rom. 3. 13 , 14 , 15 , 16. chap. 8. 13. and 12. 19. Col. 3. 3 , 4 , 5. ( 3. ) Because the Body is defiled by them , some of them in an especial manner , 1 Cor. 6. 2. Pure Water wherewith the Body is to be washed , is that which is promised , Ezek. 36. 25 , 26. the assistance of the sanctifying Spirit , by virtue of the Sacrifice of Christ. Hereby all those sins which cleave unto our outward Conversation are removed and washt away . For we are Sanctified thereby in our whole Spirits , Souls , and Bodies . And that Scripture respects the Deeds of Sin , as unto a continuation of their Commission , he shall keep and preserve us . We are so by the Grace of Christ , and thereby we keep and preserve our selves from all outward and actual Sins , that nothing may appear upon us , as the Bodies of them who having wallowed in the Mire are now washed with pure Water ; for the Body is placed as the Instrument of the Defilement of the Soul in such Sins . 1. Universal Sanctification upon our whole persons , and the Mortification in an especial manner of outward Sins , are required of us in our drawing nigh unto God. 2. These are the Ornaments wherewith we are to prepare our Souls for it , and not the Gaiety of outward apparel . 3. It is a great work to draw nigh unto God , so as to Worship him in Spirit and in Truth . VERSE 23. Let us hold fast the profession of our Faith without wavering , for he is faithful who hath promised . This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed . And it is the substance or end of the whole parenetical or hortatory part of the Epistle ; that , for the obtaining whereof , the whole Doctrinal part of it was written , which gives Life and Efficacy unto it . Wherefore he spends the whole remainder of the Epistle , in the Pressing and Confirming of this Exhortation , on a compliance wherewith the Eternal condition of our Souls doth depend . And this he doth , partly by declaring the means whereby we may be helped in the discharge of this Duty ; partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it ; and partly by encouragements from their own former Experiences , and the strength of our Faith ; and partly by evidencing unto us in a multitude of Examples , how we may overcome the difficulty that would occur unto us in this way , with other various Cogent reasonings ; as we shall see , if God pleaseth , in our progress . In these words , there is a Duty prescribed , and an encouragement added unto it . As unto the Duty it self , we must enquire : ( 1. ) What is meant by the Profession of our Faith ? ( 2. ) What is meant by holding it fast ? ( 3. ) What to hold it fast without wavering ? 1. Some Copies read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the profession of our hope , which the Vulgar follows , the profession of the hope that is in us ; and so it may have a respect unto the Exhortation used by the Apostle , Chap. 3. 6. And it will come unto the same with our reading of it ; for on our Faith our Hope is built , and is an eminent fruit thereof . Wherefore holding fast our Hope , includes in it the holding fast of our Faith , as the Cause is in the Effect , and the Building in the Foundation . But I preferr the other Reading , as that which is more suited unto the design of the Apostle , and his following Discourse ; and which his following Confirmations of this Exhortation do directly require , and which is the proper Subject of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or profession . See Chap. 3. 1. Faith is here taken in both the principal acceptations of it , namely , that faith whereby we believe , and the Faith or Doctrine which we do believe . Of both which we make the same profession ; of one as the inward Principle , of the other as the outward Rule . Of the meaning of the word it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or joynt profession , I have treated largely , Chap. 3. 1. This solemn profession of our Faith , is two-fold . ( 1. ) Initial . ( 2. ) By the way of continuation , in all the Acts and Duties required thereunto . The First , is a solemn giving up of our selves unto Christ , in a professed subjection unto the Gospel , and the Ordinances of Divine Worship therein contained . This of old was done by all Men , at their First accession unto God in the Assemblies of the Church . The Apostle calls it , the beginning of our confidence , or subsistence in Christ and the Church , Chap. 3. 6. And it was ordinarily in the primitive times , accompanied with excellent Graces and Priviledges . For , ( 1. ) God usually gave them hereon great Joy and Exultation with peace in their own Minds , 1 Pet. 2. 9. Hath translated us out of darkness into his marvellous light . The glorious marvellous light , whereunto they were newly translated out of darkness , the evidence which they had of the truth and reality of the things that they believed and professed , the value they had for the Grace of God in this high and Heavenly calling , the greatness and excellency of the things made known unto them , and believed by them , are the means whereby they were filled with joy unspeakable and full of Glory . And respect is had unto this frame of Heart in this Exhortation . For it is apt on many accounts to decay and be lost : but when it is so , we lose much of the Glory of our profession . ( 2. ) They had hereon , some such Communication of the Spirit in Gifts , or Graces , that was a Seal unto them of the promised inheritance , Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after , yet if Christians in their initial dedication of themselves unto Christ and the Gospel , did attend unto their duty in a due manner , or were affected with their priviledges as they ought , they would have experience of this Grace , and advantage in ways suitable unto their own state and condition . Secondly , The continuation of their Profession first solemnly made , avowing the Faith on all just occasions , in attendance on all Duties of Worship required in the Gospel , in professing their faith in the Promises of God by Christ , and thereon chearfully undergoing afflictions , troubles and persecutions on the account thereof , is this profession of our Faith that is exhorted unto . II. What is it to hold fast this profession ? The words we so render , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , singly , as 1 Thes. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are indefinitely used to this end ch . 3. 6. ch . 4. 14. Rev. 2. 25. ch . 3. 11. So that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 4. 14. And there is included in the sence of either of these words , 1. A supposition of great difficulty with danger , and opposition against this holding the Profession of our Faith. 2. The putting forth of the utmost of our strength and endeavours in the defence of it . 3. A constant perseverance in it , denoted in the word keep ; possess it with constancy . III. This is to be done without wavering , that is , the profession must be immovable and constant . The frame of mind which this is opposed unto , is expressed James 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that is alwayes disputing , and tost up and down with various thoughts in his mind , not coming to a fixed resolution or determination . He is like a Wave of the Sea , which sometimes subsides and is quiet , and sometimes is tossed one way or another , as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel ; sometimes they inclined unto it and embraced it , sometimes they returned again unto Judaisme ; and sometimes they would reconcile and compound the two Covenants , the two Religions , the two Churches together , with which sort of men our Apostle had great contention . As mens minds waver in these things , so their profession wavers ; which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , not to be bent one way or another , by impressions made from any things or causes ; but to abide firm , fixed , stable , in opposition to them . And it is opposed unto , 1. An halting between two opinions , God or Baal , Judaism or Christianity , Truth or Error . This is to waver Doctrinally . 2. Unto a Weakness , or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions . 3. To an yielding in the way of complyance , in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed . In which sense the Apostle would not give place , no not for an hour unto them that taught Circumcision . 4. To final Apostacy from the truth , which this wavering up and down , as the Apostle intimates in his following discourse , brings unto . Wherefore it includes Positively , ( 1. ) A firm perswasion of mind , as to the truth of the Faith whereof we have made profession . ( 2. ) A constant resolution to abide therein , and adhere thereunto against all oppositions . ( 3. ) Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession . This is the summ and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle , as that which was indispensibly necessary unto their Salvation . 1. There is an Internal Principle of saving Faith required unto our profession of the Doctrine of the Gospel , without which it will not avail . 2. All that believe , ought solemnly to give themselves up unto Christ and his Rule , in an express profession of the faith that is in them , and required of them . 3. There will great difficulties arise in , and opposition be made unto , a sincere profession of the Faith. 4. Firmness and constancy of mind with our utmost diligent endeavours , are required unto an acceptable continuance in the profession of the Faith. 5. Uncertainty and wavering of mind , as to the Truth and Doctrine we profess , or neglect of the duties wherein it doth consist , or compliance with errors for fear of persecution and sufferings , do overthrow our profession , and render it useless . 6. As we ought not on any account to decline our Profession , so to abate of the degrees of fervency of spirit therein , is dangerous unto our souls . Upon the Proposal of this Duty , the Apostle in his passage interposeth an encouragement unto it , taken from the assured benefit and advantage that should be obtained thereby ; for , saith he , He is faithfull that hath promised . And we may observe in the opening of these words the nature of the encouragement given us in them . 1. It is God alone who Promiseth . He alone is the Author of all Gospel Promises ; by him are they given unto us , 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel , this is a just Periphrasis of God , He who hath Promised . 2. The Promises of God are of that nature in themselves , as are suited unto the encouragement of all Believers unto constancy , and final perseverance in the Profession of the Faith. They are so , whether we respect them as they contain and exhibit present Grace , Mercy and consolation ; or as those which propose unto us things Eternal in the future glorious reward . 3. The Efficacy of the Promises unto this end , depends upon the faithfulness of God who gives them . With him is neither variableness , nor shadow of turning . The strength of Israel will not lie nor repent . Gods faithfulness is the unchangeableness of his Purpose and the Counsels of his Will , proceeding from the Immutability of his Nature , as accompanied with almighty Power for their accomplishment , as declared in the Word . See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at . Consider , saith he , the promises of the Gospel , their incomparable Greatness and Glory , in their enjoyment consists our eternal Blessedness ; and they will all of them be in all things accomplished towards those who hold fast their profession , seeing he who hath promised them , is absolutely Faithful and Unchangeable . The Faithfulness of God in his Promises , is the great encouragement and supportment , under our continual Profession of our Faith against all oppositions . VERSE XXIV . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VERSE 24. And let us consider one another to provoke unto love and good works . LOve and good works are the fruits , effects , and Evidences of the sincere profession of saving faith ; Wherefore a diligent attendance unto them , is an effectual means of our constancy in our profession . This therefore the Apostle in the next place Exhorts unto , and thence declares the manner whereby we may be excited and enabled unto them . And there is in the words , ( 1. ) A profession of a Duty , as a means unto another end . ( 2. ) The declaration of that end , namely , by and upon that consideration , to provoke one another to Love and good Works . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The word hath been opened on chap. 3. 1. A diligent inspection into , an heedfull consideration of mind , intent upon it , in opposition unto common , careless , transient thoughts about it , is intended . The Object of it here , is not things , but Persons ; one another . And herein the Apostle supposeth , 1. That those unto whom he wrote , had a deep concernment in one another , their present temporal and future Eternal state . Without this the meer consideration of one another , would only be a fruitless effect of curiosity , and tend unto many evils . 2. That they had also communion together about those things without which this Duty could not be rightly discharged . For it was not then in the world as it is now ; but all Christians who were joyned in Church Societies , did meet together for mutual Communion in those things wherein their Edification was concerned , as is declared in the next Verse . 3. That they judged themselves obliged to watch over one another as unto stedfastness in profession , and fruitfulness in Love and good Works . Hence they knew it their Duty to admonish , to exhort , to provoke , to encourage one another . Without this the meer consideration of one another is of no use . On these suppositions this consideration respects the Gifts , the Graces , the Temptations , the Dangers , the Seasons and Opportunities for Duty , the manner of the walking of one another in the Church , and in the World. For this consideration is the Foundation of all these mutual Duties of Warning , or Admonition and Exhorting , which tend to the encouragement and strengthening of one another . But those Duties are now generally lost amongst us , and with them is the glory of the Christian Religion departed . II. The special kind of this Duty as here pressed by the Apostle is , that it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Unto the Provocation of Love and good works , that is , as we have rendred the words , to provoke ( that is , one another ) unto Love and good Works . Provocation is commonly used in an ill sense , namely , for the imbittering of the spirit of another , moving anger , sorrow , and disquietment , and impatience of mind ; So 1 Sam. 1. 6 , 7. to provoke one , is to imbitter his Spirit , and to stir him up unto anger . And when any provocation is high , we render it strife or contention , such as whereby the Spirits of men are imbittered one towards another , Acts 15. 39. Howbeit , it is used sometimes for an earnest and diligent excitation of the Minds or Spirits of men unto that which is good . See Rom. 11. 14. So it is here used . And there is more in it than a bare mutual Exhortation ; An excitation of Spirit by Exhortation , Example , Rebukes , until it be warmed unto a duty . This is the great end of the Communion that is among Christians in the mutual consideration of one another ; considering the circumstances , conditions , walkings , abilities for usefulness , of one another , they do excite one another unto love and good works , which is called the provocation of them , or the stirring up of the minds of men unto them . This was the way and practice of the Christians of old , but is now generally lost , with most of the principles of practical Obedience , especially those which concern our mutual edification , as if they had never been prescribed in the Gospel . The Duties themselves which they are thus mutually to provoke one another unto , are , Love and good works ; And they are placed by the Apostle in their proper order ; For Love is the spring and fountain of all acceptable good works . Of mutual love among believers , which is that here intended , as unto the nature and causes of it , and motives unto it , I have treated at large Chap. 6. The good works intended are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , usually they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those which are most commendable , and praise-worthy are intended , such as are most usefull unto others , such as whereby the Gospel is most exalted ; works proceeding from the shining Light of Truth , whereon God is glorified . 1. The mutual watch of Christians in the particular Societies whereof they are members , is a duty necessary unto the preservation if the profession of the Faith. 2. A due consideration of the circumstances , abilities , temptations and opportunities for duties , in one another , is required hereunto . 3. Diligence , or mutual Exhortation unto Gospel duties , that men on all grounds of Reason and Example may be provoked unto them , is required of us , and is a most Excellent Duty , which in an especial manner we ought to attend unto . VERSE XXV . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VERSE 25. Not forsaking the assembling of our selves together , as the manner of some is , but Exhorting one another ; and so much the more as ye see the day approaching . THe Words contain an enforcement of the preceding Exhortation , in a caution against what is contrary thereunto , or the neglect of the general Duty which is the Principal means to further us in all the things that we are exhorted unto , and without which some of them cannot at all be performed . And there is in the Words ( 1. ) The neglect and evil which they are cautioned against , that is , Forsaking the assembling of our selves : ( 2. ) This is exemplified , ( 1. ) In an instance of some that were guilty of it ; as is the manner of some . ( 2. ) By the contrary Duty ; but exhorting one another . ( 3. ) The degree of this Duty ; so much the more . ( 4. ) The Motive unto that degree ; as ye see the day approaching . In the First , there is the thing spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well rendred by us , the assembling of our selves together ; for it is not the Church-State absolutely , but the actual assemblies of Believers , walking together in that State , which the Apostle intends . For as the Church it self is Originally the Seat and Subject of all Divine Worship , so the actual Assemblies of it , are the only way and means for the Exercise and performance of it . These Assemblies were of two sorts . ( 1. ) Stated on the Lords Day , or first Day of the Week , 1. Cor. 16. 2. Acts 20. 7. ( 2. ) Occasional , as the Duties or Occasions of the Church did require , 1 Cor. 5. 4. The End of these Assemblies were twofold . ( 1. ) The due performance of all solemn Stated , orderly , Evangelical Worship , in Prayer , Preaching of the Word , Singing of Psalms , and the Administration of the Sacraments . ( 2. ) The exercise of Discipline , or the watch of the Church over its Members , with respect unto their Walking and Conversation , that in all things it be such as becomes the Gospel , and giving no Offence . So to Admonish , Exhort , and Provake one another to Love and Good Works ; Comfort , Establish , and Encourage them that were Afflicted or Persecuted ; to relieve the Poor , &c. Such Assemblies were constantly observed in the first Churches ; How they come to be lost is not unknown , though how they may and ought to be revived is difficult . Two things are evident herein . 1. That those Assemblies , those comìngs together in one place , was the only way whereby the Church , as a Church made its Profession of Subjection unto the Authority of Christ in the Performance of all those Duties of Sacred Worship , whereby God was to be Glorified under the Gospel . Wherefore a Voluntary neglect and relinquishment of those Assemblies , destroys any Church State , if it be persisted in . 2. That those Assemblies were the Life , the Food , the Nourishment of their Souls ; Without which they could neither attend unto the Discipline of Christ , nor yield Obedience unto his Commands , nor make Profession of his Name as they ought , nor enjoy the Benefit of Evangelical Institutions : Whereas in a due Observance of them consisted the Tryal of their Faith in the sight of God and Man. For as unto God , whatever Reserves men may have in their minds , that they would still continue to believe in Christ though they attended not unto his Discipline in these Assemblies , he regards it not ; because therein men do openly preferr their own temporal Safety before his Glory . And as unto men , it is not so much Faith it self , as the Profession of it in those assemblies , that they hate , oppose , and persecute . Wherefore Believers in all Ages have constantly ventured their lives in the Observance of them through a thousand difficulties and dangers , esteeming them always aliens from their communion by whom they were neglected . Wherefore , secondly , The Apostles charge concerning those Assemblies , is , that we should not forsake them . There is a twofold forsaking of these Assemblies . ( 1. ) That which is Total , which is the fruit and evidence of absolute Apostacy . ( 2. ) That which is so Partially only , in want of Diligence and conscientious care in a constant attendance unto them according as the Rule and their Institution do require . It is the latter that the Apostle here intends , as the word in part signifies , and of the former he speaks in the following verses . And this is usually done on some of these accounts : 1. From fear of suffering . These Assemblies were those which exposed them unto Sufferings , as those whereby they made their Profession visible , and evidenced their Subjection unto the Authority of Christ ; whereby the unbelieving World is enraged . This in all Ages hath prevailed on many , in the times of Tryal and Persecution , to withdraw themselves from those Assemblies ; and those who have done so , are those Fearful and Unbelieving ones , who in the first place are excluded from the New Jerusalem , Rev. 21. 8. In such a season , all the arguings of Flesh and Blood , will arise in the minds of Men , and be promoted with many spècious pretences : Life , Liberty , Enjoyments in this World , will all put in to be heard ; Reserves concerning their State in this frame , with Resolutions to return unto their Duty when the Storm is over ; Pleas and Arguments that these Assemblies are not so necessary , but that God will be mercifull unto them in this thing . All which and the like false reasonings do carry them away to ruine . For notwithstanding all these vain pleas , the Rule is peremptory against these persons . Those who for their Houses , Lands , Possessions , Relations , Liberty , Life , preferr them before Christ , and the Duties which we owe to him , and his Glory , have no interest in Gospel Promises . Whatever men pretend that they believe , if they confess him not before men , He will deny them before his Father which is in Heaven . 2. Spiritual sloth , with the occasions of this life , are the cause in many of this sinful neglect . Other things will offer themselves in competition with the diligent attendance unto these Assemblies . If men stir not up themselves , and shake off the weight that lyes upon them , they will fall under a wofull neglect as unto this and all other important Duties . Such Persons as are influenced by them , will make use of many specious pleas , taken for the most part from their occasions and necessities . These things they will plead with men , and there is no contending with them ; But let them go to Christ and plead them immediately unto himself , and then ask of themselves , how they suppose they are accepted ? He requires that we should attend unto these Assemblies diligently , as the principal way and means of doing that , and observing that which he commands us , the certain indispensible Rule of our Obedience unto him . Will it be accepted with him , if in a neglect of that , we should say unto him , we would have done so indeed , but that one thing or other , this business , this diversion , this or that attendance in our callings would not suffer us so to do ? This may indeed fall out sometimes where the Heart is sincere , but then it will be troubled at it , and watch for the future against the like occasions . But where this is frequent , and every trivial diversion is embraced unto a neglect of this Duty , the Heart is not upright before God , the Man draws back in the way unto perdition . 3. Unbelief working gradually towards the forsaking of all profession . This is the first way for the most part , whereby an evil Heart of Unbelief in departing from the living God , doth evidence it self ; which the Apostle on this consideration warns the Hebrews of , chap. 3. I say , hereby usually it first evidenceth it self . It hath unquestionably put forth its power before , within and in a neglect of private Duties , but hereby it first evidenceth it self unto others . And if this course , from this principle , be persisted in , total Apostacy lyes at the door ; whereof we have multiplyed instances . 1. Great Diligence is required of us in a due attendance unto the Assemblies of the Church for the ends of them , as they are instituted and appointed by Jesus Christ. The benefit we recieve by them , the danger of their neglect , sense of the Authority of Christ , concernment of his glory in them , with the vanity of the pretences for their Neglect , call aloud for this Diligence . 2. The neglect of the Authority and Love of Christ in the appointment of the means of our Edification , will alwayes tend to great and ruinous evils . Thirdly , The Apostle Exemplifies their sin , which he warms them against in an instance of those who are guilty of it , as the manner of some is . The Church of the Hebrews , especially that at Jerusalem , had been exposed to great Tryals and Persecutions , as the Apostle declares v. 32 , 33. during this State , some of the Members of them , even in those early dayes , began so far to decline their profession , as not to frequent the Assemblies of the Church . They were afraid to be taken at a Meeting , or that their known persecuting Neighbours should take notice of them as they went unto , or came from their Assemblies . And it should seem , they were not a few who were fallen into this sinfull neglect ; for the Apostle speaks of it as a thing which was well known among themselves . Again , There were among the Hebrews at that time great disputes about the continuance of the Temple-worship , with the Rites and Ceremonies of it , which many were entangled withall ; and as that error prevailed in their minds , so did they begin gradually to neglect and forsake the Worship and Duties of the Gospel , which ended with many in fatal Apostacy . To prevent the effects of these two evils , was the principal design of the Apostle in writing this Epistle , which is fill'd with Cogent Arguments against them . This was the later cause of their Declension before intimated , namely , Unbelief secretly inclining unto a departure from the living God. And this is marked here as the Ordinary Beginning of an entrance into final Apostacy ; namely , that men do for sake the Assemblies of the Saints . Only observe , that it is not an occcasional Dereliction of them , but that which they accustomed themselves unto ; it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their manner , it was an ordinary way , and manner of walking which they accustomed themselves unto . 1. No Church-Order , no outward profession can secure men from Apostacy . Persons were guilty of this Crime in the first , the best , the Purest Churches . 2. Perfection , freedom from Offence , Scandal , and ruinous Evils , is not to be expected in any Church in this World. 3. Men that begin to decline their Duty in Church Relations , ought to be marked , and their wayes avoided . 4. Forsaking of Church Assemblies is usually an entrance into Apostacy . Fourthly , The Apostle illustrates this great evilby the contrary Duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All the Duties of these Assemblies , especially those which are usefull and needfull to prevent Backsliding , and preserve from Apostacy , are proposed under this one , which is the head and chief of them all . The Nature of this mutual Exhortation among Christian Believers in Church Societies , hath been discoursed on chap. 3. Here it is opposed unto the evil dehorted from , Forsake not , but exhort one another ; Wherefore it is comprehensive of the general nature of all the Duties of Believers in Church Societies , and it hath a special respect unto Constancy and Perseverance in the profession of the Faith , and diligent attendance unto the Duties of Gospel-worship ; as is evident from the whole Context . This is the Duty of all Professors of the Gospel , namely , to perswade , to encourage , to exhort one another unto constancy in Profession , with resolution and fortitude of mind against difficulties , dangers , and oppositions . A duty which a State of Persecution will teach them , who intend not to leave any thing of Christ. And 't is never the more inconsiderable , because the practice of it is almost lost out of the World , as we said before . The Motive unto these Duties is , the approach of the Day . Wherein we have , ( 1. ) A Degree added unto the Performance of these Duties , from this Motive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so much the more . ( 2. ) The motive it self , which is the approach of the day . ( 3. ) The evidence they had of it , you see . There is from this Motive , an especial degree to be added unto the performance of the duties before mentioned ; they are such as ought alwaies to be attended unto . Howbeit , this is a season wherein it is our duty to double our diligence about them . For this , so much the rather , referrs distinctly unto all the duties before mentioned being to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore although the Word of Christ in his Institutions and commands , do make duties constantly in their performance necessary unto us ; yet there are warnings and works of Christ whose consideration ought to excite us unto a peculiar diligence and attendance unto them . And , 1. Such warnings of Christ there are unto his Church , both by his Word , and by his Providence . For although he speak not now immediately unto them by Revelations , yet he speaks unto them mediately in his Word . All the warnings he hath left on record in the Scripture , given unto his Churches in the various conditions wherein they were , as for instance , Those in the second and third of the Revelations , are given likewise unto all the Churches now , that are in the same State or condition wherein they were . And he doth it by his Providence , in threatnings , Essicacious tryals , and persecutions , 1 Cor. 11. 30 , 31 , 32. 2. The principal End of these warnings is to stir us up unto more diligence in attendance unto the duties of his worship in the Assemblies of the Church ; as is manifest in all his dealings with the seven Churches , as Types of all others . For ( 1. ) Our neglect therein , is the cause of that displeasure which he in his warnings and tryals calls us unto . For this Cause many are sick and weak , many are fallen a sleep . Because thou art luke-warm , I will do so and so . ( 2. ) Because without a diligent care , we cannot pass through trials of any nature , in persecution , in publick calamities , unto his glory , and our own safety . For by a neglect of these duties , all graces will decay , carnal fears will prevail , counsel and help will be wanting , and the soul be betrayed into innumerable dangers and perplexities . ( 3. ) Without it , it will not be to the glory of Christ to evidence his presence amongst them in their tryals , or give deliverance to them . Wherefore we may consider what belongs unto this , and so much the rather , what additions unto our performance of those duties is required from this motive . 1. A Recovery of our selves from outward neglects in attendance upon Church-Assemblies ; such there have been amongst us on various pretences , which if on renewed warnings we recover not our selves from , we are in danger of eternal ruine , for so the case is stated in this place . 2. A diligent enquirie into all the duties which belong to the Assemblies of Believers , is comprised here by the Apostle under the general head of mutual consideration , provocation , and Exhortation , that we be not found defective through our Ignorance , and unacquaintedness with what he doth require . 3. Spiritual Diligence in stirring up our hearts and minds unto sincerity , zeal , and delight in the performance of them ; in all labouring after a recovery from our decays and backslidings , which is the design of most of the Epistles of Christ unto the Seven Churches . Wherefore , When especial Warnings do not excite us unto renewed Diligence in known duties , our condition is dangerous as unto the continuance of the presence of Christ amongst us . 3. The motive it self is , the approach of the day ; concerning which we must enquire , ( 1. ) What day it is , that is intended ? ( 2. ) How it did approach ? And then , How it did evidence it self so to be , as they saw it ? 1. The day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an eminent day ; The Rule whereby we may determine what day is intended , is this ; it was such a day as was a peculiar motive unto the Hebrews in their present circumstances , to attend diligently unto the due performance of Gospel Duties . It is not such a day , such a Motive , as is alwaies common to all , but only unto those who are in some measure in the same circumstances with them . Wherefore it is neither the day of death personally unto them , nor the day of the future Judgment absolutely that is intended ; For those are common unto all equally , and at all times , and are a powerful motive in General unto the performance of Gospel Duties ; but not an especial peculiar Motive at some time unto peculiar diligence . Wherefore , this day was no other but that fearful and tremendous day , a season for the destruction of Jerusalem , the Temple , City , and Nation of the Jews , which our Saviour had forewarned his Disciples of , and which they had in continual expectation . But it may be said , How should the Approach of this day , wherein all things seem to be dissolved , the Church to be scattered , the whole Nation to be consumed with blood and fire , be a motive unto redoubled diligence in attendance unto the duties of Christian Assemblies ? It should now seem rather to have been a time for every one to shift for himself , and his Family , than to leave all at uncertainties , and unto ruine , whilest they looked after these Assemblies . Answ. 1. Whatever Desolations and Destructions may be approaching , our best and wisest frame will be to trust unto God , in the discharge of our duty . All other contrivances will prove not only vain , and foolish , but destructive unto our Souls . The day here intended was coming on the people and Nation for their neglect and contempt of the Gospel , it was the Revenge of their Murder , unbelief , and Obstinacy against Christ. Wherefore if any that made Profession of the Gospel were now negligent and careless in the known duties of it , they could have no evidence or satisfaction in their own minds , that they should not fall in the fire of that day . They who will in any degree partake of mens sins , must in some degree or other partake of their plagues . 2. It is impossible that men should go or be carryed through a day of publique Calamity , a destructive day , comfortably and chearfully , without a diligent attendance unto those known duties of the Gospel . For , ( 1. ) The Guilt of this neglect will seize upon them when their tryal shall come : and they will wish , when it is too late , that they had kept at a distance from it . ( 2. ) Let men pretend what they will , this decay in those duties argues and evidenceth a decay in all graces , which they will find weak , and unfit to carry them through their tryals , which will bring them unto an unspeakable loss in their own minds . ( 3. ) The Lord Christ requireth this from us in a way of testimony unto him , that we are found faithful in our adherence unto his Institutions upon the approach of such a day . For hereby do we evidence both the subjection of our soules unto him , as also that we value and esteem the priviledg of the Gospel above all other things . ( 4. ) Because the duties prescribed , in a right discharge of them , are the great meanes for the strengthning and supporting of our soules in that part of the tryal which we are to undergo . For such a day as that intended , hath fire in it , to try every mans work of what sort it is , and every mans grace both as to its Sincerity and Power . Therefore all ways and means whereby our works may be tryed , and our graces exercised , are required of us in such a season . Wherefore , Approaching Judgments ought to influence unto especial diligence in all Evangelical Duties . 2. How did this day approach ? It was approaching , coming , drawing nigh , it was in procinctu , gradually coming upon them ; Warnings of it , dispositions towards it , intimations of its coming were given them every day . This I have before given an account of , and how the drawings nigh of this day were upon them when this Epistle was written , and how in a short time it brake forth upon them in all its severity . And these things were so evident , as that in the last place , the Apostle takes it for granted , that they themselves did see openly and evidently the approaching day ; And it did so in these five things : ( 1. ) In the accomplishment of the signs of its coming , foretold by our Saviour ; compare Mat. 24. 9. &c. with the 32 , 33 , 34 , verses of this Chapter . And besides , all the other signs mentioned by our Saviour , were entring on their accomplishment . ( 2. ) In that things were at a great stand as unto the Progress of the Gospel among the Hebrews . At the first Preaching of it multitudes were converted unto Christ , and the Word continued in efficacy towards them for some season afterwards ; but now as our Apostle plainly declares in this Epistle the case was changed among them , the Elect obtained , the rest were hardened , Re. 11. The number of the Elect among that people were now gathered in ; few additions were made unto the Church ; not daily nor in multitudes as formerly . And Believers knew full well that when their work was all accomplished , God would not leave the people in their obstinacy , but that wrath should come upon them unto the uttermost . ( 3. ) They saw it approaching in all the Causes of it . For the Body of the people having now refused the Gospel , were given up unto all wickedness , and hatred unto Christ ; An account whereof is given at large by the Historian of their own Nation . ( 4. ) The Time and season did manifest it self unto them . For whereas the body of that people were to be cut off , and cast off , as the Apostle expresly declares , Rom. 9. 10 , 11. This could not be done untill a sufficient tender of the Gospel and of Grace by Christ Jesus were first made unto them . Notwithstanding all their other wickednesses , God would not surprize them with an overturning destruction . He had before as Types of his dealing with them , warned the old world by Noah , and Sodom by Lot , before the one was destroyed by water , and the other by fire . He would also give them their day , and make them a sufficient tender of mercy , which he had now done towards forty years . In this space , through the Ministry of the Apostles , and other faithfull dispensers of the Word , the Gospel had been proposed unto all persons of that Nation throughout the world , Rom. 10. 16 , 17 , 18 , 19 , 20. This being now accomplished , they might evidently see that the day was approaching . ( 5. ) In the Preparations for it . For at this time all things began to be fill'd with Confusions , Disorders , Tumults , Seditions , and Slaughters in the whole Nation , being all of them entrances of that woful day , whose coming was declared in them and by them . 1. If men will shut their eyes against evident signs and tokens of approaching Judgments , they will never stir up themselves , nor engage into the due performance of present duties . 2. In the approach of great and final Judgments , God by his Word and Providence gives such intimations of their coming , as that wise men may discern them . Whoso is wise he will consider these things , and they shall understand the loving kindness of the Lord. The Prudent foreseeth the evil and hideth himself . How is it that you discern not the Signs of the times ? 3. To see evidently such a day approaching , and not to be sedulous and diligent in the duties of divine Worship , is a token of a backsliding frame tending unto final Apostacy . VERSE XXVI , XXVII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VERSE 26 , 27. For if we sin wilfully after that we have received the knowledge of the Truth , there remaineth no more Sacrifice for sins : But a certain fearfull looking for of Judgment , and fiery indignation which shall devour the Adversaries . IN these Verses the Apostle gives a vehement enforcement of his preceding Exhortation , from the dreadful Consequences of a total neglect of it , or uncompliance with it . And this he doth , ( 1. ) By expressing the nature of the sin which lyes therein . ( 2. ) By an impossibility of deliverance from the Guilt of it . ( 3. ) The Punishment , that would unavoidably follow upon it . Interpreters have greatly perplexed themselves and others in the interpretation and exposition of these verses , and those that follow . Their conjectures in great variety have proceeded principally from a want of a due attendance unto the scope of the Apostle , the argument he had in hand , the circumstances of the people unto whom he wrote , and the present State of Gods Providence towards them . I shall not trouble the Reader with their various conjectures and censures of them ; but I shall give such an evident sence of the words , as themselves and the Context do evince to be the mind of the Holy Ghost in them . 1. As unto the words , wherein the Sin and State of such men is expressed , If we sin wilfully . He puts himself among them , as is his manner in Comminations ; both to shew that there is no respect of persons in this matter , but those who have equally sinned , shall be equally punished : And to take off all appearance of severity towards them , seeing he speaks nothing of this nature , but on such suppositions as wherein if he himself were concerned , he pronounceth it against himself also . We sinning , or if we sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wilfully , say we ; our former translations , willingly , which we have now avoyded , lest we should give Countenance unto a supposition , that there is no Recovery after any voluntary sin . If we sin wilfully , that is , Obstinately , Maliciously , and with despight which is the nature of the sin it self , as is declared v. 28. But the word doth not require , nor will scarce bear any such sence . Willingly is of choice , without surprizal , compulsion , or fear ; and this is all that the word will bear . The Season and circumstance which states the sin intended is , after we have received the knowledge of the truth . There is no Question but that by the Truth the Apostle intends the Doctrine of the Gospel ; and the receiving of it is upon the conviction of it's being truth , to take on us the outward profession of it . Only there is an Emphasis in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word is not used any where to express the meer conceptions or notions of the mind about truth , but such an acknowledgment of it as ariseth from some sense of it's power and excellency . This therefore is the description of the persons concerning whom this sin is supposed . They are such as unto whom the Gospel had been preached ; who upon conviction of its truth , and sense of its power , have taken upon them the publick profession of it : and this is all that is required to the constitution of this state . And what is so required may be reduced to one of these two heads . ( 1. ) The solemn Dedication of themselves unto Christ in and by their Baptism . ( 2. ) Their solemn joyning themselves unto the Church , and continuance in the duties of its worship , Acts. 2. 41 , 42. On this opening of the words , it is evident what sin it is that is intended , against which this heavy doom is denounced ; And that on these two considerations . ( 1. ) That the head of the precedent Exhortation is , that we would hold fast the profession of our Faith without wavering , v. 22. And the meanes of continuing in that profession , v. 24 , 25. Wherefore the sin against this Exhortation , is the relinquishment and renouncing of the profession of the Faith , with all acts and duties thereunto belonging . ( 2. ) The state opposite unto this sin , that which is contrary unto it , is receiving the knowledg of the Truth , which what is required thereunto , we have now declared . Wherefore the sin here , intended is plainly a relinquishment and renunciation of the truth of the Gospel and the promises thereof , with all duties thereunto belonging , after we have been convinced of its truth , and avowed its power and Excellency . There is no more required but that this be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Willingly , as ( 1. ) Not upon a suddain surprizal and temptation , as Peter denied Christ. ( 2. ) Not on those compulsions and fears which may work a present dissimulation , without an internal rejection of the Gospel . ( 3. ) Not through darkness , Ignorance making an impression for a season on the minds and reasonings of men ; which things , though exceedingly evil and dangerous , may befal them who yet contract not the guilt of this crime . But it is required thereunto that men who thus sin , do it , ( 1. ) By choice , and of their own accord , from the internal pravity of their own minds , and an evil heart of unbelief to depart from the living God. ( 2. ) That they do it by , and with the preference of another way of Religion , and a resting therein before or above the Gospel . ( 3. ) That whereas there were two things which were the foundation of the profession of the Gospel . ( 1. ) The Blood of the Convenant , or the blood of the Sacrifice of Christ with the attonement made thereby ; And ( 2. ) The dispensation of the Spirit of Grace ; These they did openly renounce , and declare that there was nothing of God in them , as we shall see on , v. 29. Such were they who fell off from the Gospel unto Judaism in those daies . Such are they whom the Apostle here describeth , as is evident in the context . I will say no more unto the sin at present , because I must treat of it under its aggravations on , v. 29. 1. If a voluntary relinquishment of the profession of the Gospel and the duties of it be the highest sin , and be attended with the height of wrath and punishment ; we ought earnestly to watch against every thing that inclineth or disposeth us thereunto . 2. Every declension in or from the profession of the Gospel , hath a proportion of the guilt of this great sin , according unto the proportion that it bears unto the sin it self . Hereof there may be various degrees . 3. There are sins and times wherein God doth absolutely refuse to hear any more from men in order unto their Salvation . 2. The first thing which the Apostle chargeth as an aggravation of this sin , is , that it cannot be expiated , There remains no more Sacrifice for sin . Words not unlike those of God concerning the house of Eli. 1 Sam. 3. 14. I have sworn unto the house of Eli , that the Iniquity of Eli's house shall not be purged with Sacrifice nor offering for ever . An Allusion is had herein unto the Sacrifices of the Law. As there were certain sins which from their nature , as Marder , Adultery , Blasphemy ; or from the manner of their Commission with Obstinacy and an high hand , that had no Sacrifice allowed for them , but those that were so guilty were to be cut off from the people of God , and to dye without mercy , as the Apostle declares his own mind , vers . 28. So is it with them that thus sin willingly , there is no relief appointed for them , no means for the expiation of their sin . But yet there is an especial Reason of this Severity under the Gospel , which the Apostle hath principal respect unto . And this is that there is now no multiplication , or repetition of Sacrifices for sin . That of Christ our High Priest was offered once for all , henceforth he dyeth no more , he is offered no more , nor can there be any other Sacrifice offered for ever . This the words express , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there remains not , there is not in the Counsel , purpose , or institution of God any other Sacrifice yet left , to be offered in this or any other Case . To suppose there is yet any such left , it must be on one of these two accounts . ( 1. ) That God would change the whole dispensation of himself , and his Grace by Christ , because of its weakness and insufficiency . But it may be said , whereas God did thus deal with the Mosaical Law , and all its Sacrifices to bring in that of Christ ; Why may not therefore there be another way of Expiation of sin yet remaining whereby they may be purged and purified who are guilty of Apostacy from the Gospel ? ( 2. ) Although men have justly forfeited all their interest and benefit by the one Offering of Christ ; why may he not appoint another for them , or cause himself to be offered again for their recovery ? But both these suppositions are not only false , but highly Blasphemous ; for it is certain there remains no more Sacrifice for sin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compriseth all sorts of Offerings and Sacrifices , whereby sin might be expiated . Wherefore the Apostle plainly expresseth that as persons by a voluntary relinquishment of the Gospel , did forfeit all their interest in the Sacrifice of Christ as he further declares , v. 29. so there was no way appointed for the relief of them by the expiation of their sin for ever . Further , to clear the mind of the Holy Ghost herein , I should Answer some enquiries that may arise on this interpretation of the words , but in this place I shall only propose them . 1. Whether this Commination may be extended to all Ages , Times , and Seasons ? or whether it were confined unto the present state of the Hebrews , with the circumstances they were in ? The Reasons of the Enquiry are , ( 1. ) Because their circumstances were eminently peculiar , and such as cannot befall others in any season . ( 2. ) Because there was a temporal Destruction then impendent over them , ready to devour Apostates , which cannot be applied unto them who fall into the same sins at other seasons . 2. Whether the sin intended may include great actual sins after the profession of the Gospel , answering such as under the Law were said to be committed with an high hand ? 3. Whether there may be hopes for the persons here intended though no express provision be made in the Covenant for the expiation of this sin . 4. Whether there be any defect in the Priesthood of Christ that it hath but one Sacrifice for sins , which if it be neglected and despised , can never be repeated , nor can any other Sacrifice be added unto it ? 5. Whether a person who hath voluntarily forsaken and renounced the Gospel with a great appearance of all the circumstances that concur unto the state of the sin here mentioned , should make profession of repentance , what may be conceived concerning his Eternal condition ? what is the duty of the Church concerning such an one ? These things shall be spoken unto elsewhere . The loss of an interest in the Sacrifice of Christ on what account , or by what means soever it fall out , is absolutely ruinous unto the souls of men . VERSE 27. But a certain fearfull looking for of Judgment and fiery indignation which shall devour the adversaries . When a man under the Law had contracted the guilt of any such sin , as was indispensibly capital in its punishment , for the legal expiation whereof no Sacrifice was appointed or allowed , such as Murder , Adultery , Blasphemy , he had nothing remaining but a fearful expectation of the Execution of the sentence of the Law against him . And it is evident that in this Context , the Apostle argues from the less unto the greater ; If it was so , that this was the case of him who so sinned against Moses Law , how much more must it be so with them , that sin against the Gospel , whose sin is incomparably greater , and the punishment more severe ? The Connexion of the words with those foregoing , by the Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , includes or brings along with it the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there remains ; No Sacrifice for sin is left or remains ; But there doth remain or abide for such persons a fearful expectation of Judgment . There are two things in these words . 1. The punishment due unto the sins of Apostates which is three waies expressed . ( 1. ) By the general nature of it , It is Judgment . ( 2. ) By the special nature of that Judgment , it is fiery indignation . ( 3. ) By the efficacy of it unto its end , it devours the adversaries . 2. The certain approach of this Judgment , there remains a fearful expectation . This last lies first in the words . And , 1. That which we render certain , is in the Original only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : It doth not denote an assured expectation , nor the certainty of the punishment ; but only a certain kind of expectation , a kind of fearful expectation . Nor is this spoken in the way of diminution , but to intimate something that is inexpressible , such as no heart can conceive , or tongue express ; 1 Pet. 4. 17 , 18. What shall be the end of them who obey not the Gospel ? Where shall the sinners and ungodly appear . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an expectation , is the frame of mind with respect unto any thing that is future , good or bad , wherein we are concerned , that we are to look for what ever it be , which we have reason and grounds to think it will come unto us or befal us . 3. This Expectation is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fearful , tremendous , which men can neither conflict withall , nor avoid , as we shall see further , ver . 31. That which fills the mind with dread and horror , depriving it of all Comfort , and relief . An expectation of this dreadful and terrible nature , may be taken two wayes : ( 1. ) For the certain Relation that is between the sin , and punishment spoken of ; the punishment is unavoidable , as any thing is which upon the most certain grounds is looked for . So they are said only metaphorically to look for that which will certainly ensue . ( 2. ) As it expresseth the frame of the minds of them concerning it . And though the Assertion may be used in the former sence , yet I doubt not but this latter also is included in it ; and that also on two accounts : ( 1. ) Because if they did set themselves unto the consideration of the event of their Apostacy , nothing else could befal their minds , nothing will present it self unto them for their relief ; their minds will not admit of other thoughts but what belongs to this dreadful expectation . ( 2. ) On the account of that dread and terror that God sends at times into the minds and Consciences of such persons . They may bear it high , and with an Ostentation of Satisfaction on what they have done , yea , commonly proclaim a self-Justification , and prove desperate persecutors of them who sacredly adhere unto the Truth . But as he said of old of Tyrants , that if their Breasts were opened , it would appear what tortures they have within : I am perswaded , it is probable , that God very seldom lets them pass without tormenting fear and dread of approaching Judgments , in this world , which is a broad entrance into Hell. I. There is an inseparable concatenation between Apostacy and Eternal ruin . II. God often times visits the minds of cursed Apostates with dreadful expectations of approaching wrath . III. When men have hardned themselves in sin , no fear of punishment either will rouze or stirr them up to seek after relief . IV. A dreadful expectation of future wrath without hope of relief , is an open entrance into Hell it self . 2. This dreadful punishment is described by the general nature of it , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Judgment ; it is not a thing that is dubious , that may fall out or may not do so . It is not an unaccountable severity that they are threatned withall , but it is a just and righteous sentence denouncing punishment proportionate unto their sin and crime . Judgment is taken sometimes for punishment it self , Ps. 9. 16. James 2. 13. 1 Pet. 4. 17. 2 Pet. 2. 3. But most commonly it is used for the sentence of judicial condemnation and tryal , determining the offender unto punishment ; And so 't is most commonly used to express the general Judgment that shall pass on all mankind at the last day , Mat. 10. 15. & 5. 11 , 22 , 24. chap. 12. 36. Mark 6. 2. 2 Pet. 2. 9. 2 Pet. 3. 1. John 4. 17. I doubt not but that in the word as here used both these are included , namely , the righteous sentence of God judging and determining on the guilt of this sin , and punishment it self which ensues thereon , as it is immediately described . And although respect be had herein principally to the Judgment of the great day ; yet is it not exclusive of any previous Judgments that are preparatory unto it , and pledges of it ; such was that dreadful Judgment which was then coming on the Apostate Church of the Hebrews . The Expectation of future Judgment in guilty persons , is and will be at one time or another dreadful and tremendous . The punishment and destruction of those sinners is described by its particular nature , it is a fiery indignation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For these words do not relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth , nor are regulated by it ; It is not , the expectation of fiery indignation : but refer immediately unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As there remains an expectation of Judgment , so there is a fiery indignation that remains . And so ( which shall ) afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referrs to fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not to indignation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The indignation , the vehemency , the power of fire . What is this fire ? and what is this indignation of it ? 1. God himself is in the Scripture said to be a consuming fire ; Deut. 4. 24. Ch. 9. 3. Isa. 33. 14. Heb. 10. 29. What is intended thereby is declared in a word , Deut. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The essential holiness and righteousness of God , whereby he cannot bear with the Iniquities and provocations of men who betake not themselves unto the only Attonement , and that he will by no means acquit the Guilty , is intended in this Metaphorical expression . The Judgment of God concerning the Punishment of sin as an Effect of his will , in a way consonant unto the holiness of his nature , and the Exigence of his Righteousness , is called fire 1 Cor. 3. 13. But that is not the fire that is here intended . It is Devouring , Consuming , Destroying , such as answereth the severity of Gods Justice unto the utmost , as Isa. 9. 5. chap. 30. 33. chap. 66. 15. Amos 7. 4. Math. 18. 8. 2 Thes. 1. 8. Ps. 11. 7. Deut. 32. 22. Therefore this indignation or fervor of fire , hath respect unto three things . ( 1. ) The Holiness of the nature of God ; from whence Originally this Judgment doth proceed , as that which is most suitable thereunto . ( 2. ) The righteous act of the Will of God ; sometimes called his wrath and anger from the effects of it , being sutable unto the holiness of his nature . ( 3. ) The dreadful severity of the Judgment in self , in its nature and effects , as it is declared in the next words . I doubt not but respect is had unto the final Judgment , at the last day , and the Eternal destruction of Apostates . But yet also it evidently includeth that sore and fiery Judgment which God was bringing on the Obstinate Apostate Jews , in the total destruction of them and their Church-State by Fire and Sword. For as such Judgments are compared to , and called fire in the Scripture ; so this was so singular , so unparallel'd in any people of the World , as that it might well be called fiery indignation , or fervor of fire . Besides , it was an eminent pledge and token of the future Judgment , and the severity of God therein . Wherefore 't is foretold in expressions that are applicable unto the last Judgment . See Math. 24. 29 , 30 , 31. 2 Pet. 3. 10 , 11 , 12. This Indignation to be executed by fire is described in the last place by its efficacy and effects : It is the fire that shall devour , or eat up the adversaries . The expression is taken from Isa. 26. 11. For the fire of thine Enemies , is there , not that which the Enemies burn with , but wherewith they shall be burned . Concerning the Efficacy and effect of this fire we may consider , ( 1. ) The Seasons of its application unto this effect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 2. ) The Object of it , the adversaries . ( 3. ) The way of its operation , it shall devour them . ( 1. ) It shall do so , it is not yet come to the effect , it is future . Hence many of them despised it , as that which would never be ; 2 Pet. 3. 3 , 4 , 5 , 6. But there are three things intimated in this word . ( 1. ) That it was in procinctu , in readiness , not yet come but ready to come ; so is the word used to express that which is future , but ready to make its entrance . ( 2. ) That it is certain , it shall and will be , whatever appearances there are of its turning aside , and mens avoiding of it , it will come in its proper season ; so speaks the Prophet in a like case ; Hab. 2. 3. ( 3. ) The foundation of the Certainty of the coming of this fiery Indignation , is the irreversible Decree of God , accompanied with righteousness , and the measures which infinite Wisdom gave unto his Patience . This was the unavoidable season that was approaching , when the adversaries had fill'd up the measure of their sin , and Gods Providence had saved the Elect from this day to come . I. There is a determinate time for the accomplishment of all Divine threatnings , and the inflicton of the severest Judgments , which no men can abide or avoid . He hath appointed a day wherein he will judge the World. So at present there is a sort of men whose damnation sleepeth not , concerning whom he hath sworn that Time shall be no more , which is the present State of the Antichristian World. II. The certain determination of Divine Vengeance on the Enemies of the Gospel , is a Motive unto holiness , a supportment under sufferings , in them that believe . Lift up your heads , know your Salvation is nigh at hand ; what manner of persons ought we to be ? See , 2 Thes. 1. 7 , 8 , 9 , 10. 2. There is a description of those on whom this fiery indignation shall have its effects , and 't is the Adversaries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He doth not say , those that believe not , and obey not the Gospel , as he doth elsewhere , when he treats absolutely of the day of Judgment ; as in that place 2 Thes. 1. 8 , 9. now mentioned ; but it confines them unto those that are Adversaries , who from a contrary principle set themselves against the Lord Christ and the Gospel . This is the peculiar description of the unbelieving Jews at that time : they did not only refuse the Gospel through unbelief , but were acted by a principle of opposition thereunto ; not only as unto themselves , but as unto others , even the whole world : so is their State described , 1 Thes. 2. 15 , 16. Who both killed the Lord Jesus , and their own Prophets , and have persecuted us , and they please not God , and are contrary unto all men , forbidding us to speak to the Gentiles , that they might be saved , to fill up their sin always , for the wrath is come upon them unto the uttermost . They laid the foundation of this Enmity in Killing the Lord Jesus ; but they rested not therein , they continued in their unbelief , adhering to their old Judaism , and their sins therein . Nor did they rest there , but persecuted the Apostles , drove them out from amongst them , and all that preached the Gospel ; and this not only with respect unto themselves alone , and those of their own Nation ; but they set themselves with fury all the World over against the Preaching of the Gospel unto the Gentiles , and that of cursed malice that they might not be saved . See instances of this Rage , Acts 13. 45. Chap. 22. 22 , 23. They were properly the Adversaries whom the Apostle intends , and therefore the Judgment which was peculiar unto them and their sins in that fearful temporal destruction which did then approach , is intended herein , as well as the Equity of the sentence is extended to the general Destruction of all Unbelievers at the last day . I. The highest aggravations for the greatest sins , is , when men out of a contrary principle of Superstition and Error , do set themselves maliciously to oppose the Doctrine and Truth of the Gospel , with respect unto themselves and others . II. There is a time when God will make demonstrations of his Wrath and displeasure against all such Adversaries of the Gospel , as shall be pledges of his Eternal Indignation . He will one day deal so with the Antichristian persecuting World. 3. What is the Effect of this fiery indignation against those adversaries ? It shall eat them up , or devour them . The expression is Metaphorical , taken from the nature and efficacious operation of fire ; it eats , devours , swallows up and consumes all combustible matter that it is applyed unto , or is put into it . That intended is destruction , inevitable , unavoidable , and terrible in the manner of it . See Mal. 4. 1. whence those expressions are taken . Only the similitude is not to be extended beyond the proper intention of it ; For fire doth so consume and devour what is put into it , as that it destroys the substance and being thereof , that it shall be no more : It is not so with the fiery indignation that shall consume or devour the Adversaries at the last day ; It shall devour them as to all happiness , all blessedness , all hopes , comforts and relief at once ; but it shall not at once utterly consume their Being . This is that which this fire shall Eternally prey upon , and never utterly consume . But if we make the application of it unto the temporal destruction that came upon them , the similitude holds throughout , for it utterly consumed them , and devoured them , and all that belonged unto them in this World , they were devoured by it . The dread and terror of Gods final Judgments against the Enemies of the Gospel , is in it self inconceivable , and only shadowed out by things of the greatest dread and terror in the World. Whence it is so , I shall now declare . VERSE XXVIII , XXIX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; VERSE 28 , 29. He that despised Moses Law dyed without mercy under two or three Witnesses . Of how much sorer punishment , suppose ye , shall he be thought worthy who hath trodden under foot the Son of God , and counted the Blood of the Covenant , wherewith he was Sanctified an unholy thing , and hath done despight unto the Spirit of Grace ? THe Apostle confirms what he had spoken of the fore and certain destruction of Apostates from the Gospel , by an Argument à comparatis , and à minori ad majus ; that is , by the consideration of the two states of the Church , which he had all along compared and expressed . Wherefore to convince the Hebrews not only of the certainty , and severity of the Judgment declared , but also of the Equity and Righteousness of it , he proposeth unto them the consideration of Gods constitution of punishment under the Old Testament with respect unto the Law of Moses , which they could not deny to be Just and Equal . Ver. 28. he lays down the matter of fact as it was Stated under the Law ; Wherein there are three things . ( 1. ) The sin whereunto that of Apostasie from the Gospel is compared , He that despised Moses Law. ( 2. ) The Punishment of that sin according to the Law , he that was guilty of it dyed without Mercy . ( 3. ) The way whereby according unto the Law his sin was to be charged on him , it was under two or three Witnesses . Unto the first , two things did concur . 1. It was such a sin as by the Law was capital ; as , Murder , Adultery , Incest , Idolatry , Blasphemy , and some others . Concerning them it was provided in the Law , that those who were guilty of them should be put to Death . God alone by vertue of his Soveraignty , could dispense with the Execution of this sentence of the Law , as he did in the case of Lavid , 2 Sam. 12. 13. but as unto the people , they were prohibited on any account to dispense with it , or forbear the Execution of it . Numb . 35. 31. 2. It was required that he did it presumptuously , or with an high hand . Ex. 21. 14. Numb . 15. 30 , 31. Deut. 17. 12. He that was thus guilty of sin , in sinning is said to despise Moses Law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to abolish it , to render it useless , that is , in himself , by contempt of the Authority of it , or the Authority of God in it . And it is called a contempt , and abolishing of the Law , as the word signifies , 1. Because of Gods indulgence unto them therein . For although the general sentence of the Law was a Curse , wherein death was contained against every Transgression thereof , Deut. 29. yet God had ordained and appointed that for all their sins of Ignorance , Infirmity , or surprisals by Temptations , an Attonement should be made by Sacrifice , whereon the guilty were freed as unto the terms of the Covenant , and restored to a right unto all the Promises of it . Wherein they would not abide in those Terms and Conditions of the Covenant but transgress the bounds annext to them , it was a contempt of the whole Law , with the wisdom , goodness , and authority of God therein . 2. They rejected all the Promises of it which were given exclusively unto such sins , nor was there any way appointed of God for their recovery unto an interest in them . Hereby they made themselves Lawless Persons , contemning the Threatnings , and despising the Promises of the Law , which God would not bear in any of them , Deut. 29. 18 , 19 , 20 , 21. It is the contempt of God and his Authority in his Law that is the Gall and Poyson of sin . This may be said in some measure of all voluntary sins , and the more there is of it in any sin , the greater is their guilt , and the higher is their aggravation who have contracted it . But there is a degree hereof which God will not bear with ; namely , when this presumptuous contempt hath such an influence into any sin , as that no ignorance , no infirmity , no special temptation can be pleaded , unto the extenuation of it . I obtained mercy because I did it ignorantly in unbelief . And sundry things are required hereunto . ( 1. ) That it be known unto the sinner both in point of right and fact to be such a sin as whereunto the penalty of death without dispensation was annexed . ( 2. ) That therefore the sence of God in the Law be suggested unto the soul in and by the ordinary means of it . ( 3. ) That the Resolution of continuing in it , and the perpetration of it , doth prevail against all convictions and fear of punishment . ( 4. ) That Motives unto the contrary , with reluctancies of Conscience be stifled or overcome . These things rendered a sinner presumptuous , or caused him to sin with an high hand under the Law ; Whereunto the Apostle adds in the next verse the peculiar aggravations of sin against the Gospel . This it is to despise the Law of Moses , as it is explained , Numb . 15. 30 , 31. 2. The Punishment of this sin , or of him that was guilty of it , was , that he died without mercy . He died , that is , he was put to death , not alvaies , it may be , de facto ; but such was the constitution of the Law , he was to be put to death without mercy . There were several waies of inflicting Capital punishments appointed by the Law , as hanging on a Tree , burning , and stoning . Of all which , and the application of them unto particular Cases , I have given a description in the Exercitations unto the first Volume of these Commentaries . And it is said , that he dyed without mercy , not only because there was no allowance for any such mercy as should save and deliver him , but God had expresly forbidden that either mercy or compassion should be shewed in such cases , Deut. 13. 6 , 7 , 8 , 9. Deut. 19. This is expresly added unto the highest instance of despising the Law , namely , the decalogue in the foundation of it , whereon all other precepts of the Law were built ; and that which comprised a total Apostacy from the whole Law. Wherefore I doubt not but the Apostle had an especial respect unto that sin in its punishment , which had a compleat parallel with that whose hainousness he would represent . However , When the God of mercies will have men shew no mercy , as in the Temporal punishment ; he can and will upon repentance shew mercy as to Eternal punishment . For we dare not condemn all unto Hell , which the Law condemned as unto temporal punishment . 3. The way of Execution of this Judgment , it was not to be done under two or three witnesses , that is , that were so of the fact and crime . The Law is express in this case , Deut. 17. 6. Chap. 19. 13. Numb . 35. 30. Although God was very severe in the prescription of these Judgments , yet he would give no advantage thereby unto wicked and malicious persons , to take away the lives of innocent men . He rather chose that those who were guilty should through our weakness go free for want of evidence against them , than that innocence should be exposed unto the malice of one single testimony or witness . And such abhorrency God had of false witnesses in criminal Causes , as that which is most contrary unto his Righteousness in the Government of the world , as that he established a Lex talionis in this case alone ; that a false witness should suffer the utmost of what he thought and contrived to bring on another . The Equity of which Law is still continued in force , as suitable to the Law of Nature , and ought to be more observed than it is ; Deut. 19. 16 , 17 , 18 , 19 , 20 , 21. On this Proposition of the State of things under the Law by Gods appointment as to Sin and Punishment , the Apostle makes his Inference unto the certainty and equity of the punishment he had declared with respect unto sins against the Gospel , v. 29. Of how sorer punishment , &c. And there is in these words three things , ( 1. ) The nature of the sin unto which the punishment is annexed . ( 2. ) The punishment it self expressed comparatively with and unto that of the transgression of Moses Law. ( 3. ) The evidence of the inference which he makes ; for this is such as he referrs it unto themselves to judge upon , suppose ye-shall be thought worthy ? The Sin it self is described by a threefold Aggravation of it , each instance having its especial Aggravation : ( 1. ) From the Object sinned against . ( 2. ) From the Act of the minds of men in sinning against it . 1. The first aggravation of the sin intended is from the Object of it , the Person of Christ the Son of God ; and that included in it , is the Act of their minds towards him , they trod , or trampled upon him . 2. The second against the Office of Christ , especially his Sacerdotal Office , and the Sacrifice of his blood which he offered therein ; the blood of the covenant wherewith he was Sanctified ; And the aggravation included therein from the act of their minds towards it , that they accounted it an unholy thing . 3. A third aggravation as unto the Object , is the Spirit of Christ , or the Spirit of grace ; and the aggravation included therein is , that they do despight unto him . In general , the Nature and Aggravation of the sin intended may be reduced unto these heads . ( 1. ) The Object of it , which is the summ and substance , a divine constellation of all the blessed effects of infinite Wisdom , Goodness , and Grace , yea the whole divine Wisdom , Goodness , and Grace of God in the most glorious manifestation of them . All these things are comprized in the Person , Office , and Glory of the Son of God , as the Saviour and Redeemer of the Church . ( 2. ) The Actings of the minds of men towards this Object , which is in and by all the vilest affections that humane nature is capable of . Contempt , Scorn , and Malice are ascribed unto such sins ; they trample on , they despise , and do despight . Wherefore , if it be possible , that any thing , any sins of men , can provoke the heat of divine indignation ; if any can contract such a guilt , as that the holiness , righteousness , truth , and faithfulness of God shall be engaged unto its eternal punishment , the sin here intended must do it . We shall therefore consider it in its Nature , and distinct Aggravations . The sin in General is , that which we have spoken to before , namely , sinning wilfully , after we have received the knowledge of the truth , and in an absolute total relinquishment and rejection of the Gospel . In the description of the special Object of this sin , that which is first exprest is the Person of Christ , the Son of God. I have on sundry occasions before shewed , how the Apostle doth vary in his expression of Christ , here he calls him the Son of God , and he maketh use of this name to give a sence of the glorious greatness of the person with whom they had to do , against whom this sin was committed . For although he were a man also , who had Blood to shed , and did shed it in the Sacrifice of himself ; and notwithstanding what cursed Blasphemous thoughts they might have of him , yet indeed he is , and will appear to be the Eternal Son of the Living God. But how comes this Son of God to be concerned herein ? What injury is done him by Apostates from the Gospel ? I answer , that as the Lord Christ in his own Person was the special Author of the Gospel ; as his Authority is the special Object of our Faith in it ; as his Office with all the fruits of it is the Subject , Summ , and Substance of the Gospel ; So there is no reception of it in a due manner unto Salvation , no rejection of it unto final condemnation , but what is all of it Originally , fundamentally , and vertually contained in the reception , or rejection of the person of Christ. This is the Life , the Soul , and Foundation of all Gospel truth ; without which it is of no power , or efficacy unto the Souls of men . But I have treated at large of these things elsewhere . I cannot but Observe , that , as whosoever rejects , refuses , forsakes the Gospel , rejecteth and forsaketh the Person of Christ , so on what account soever men take up the Profession of it , and perform the Duties of it , if the foundation be not laid in a reception of Christ himself , of the Person of Christ , all their profession will be in vain . This is the first aggravation of this sin , it is committed immediately against the Person of the Son of God , and therein his Authority , Goodness , and Love. But it may be thought , if the Person of Christ be concerned herein , yet it is indirectly or consequentially only , and in some small degree : No , saith the Apostle , but he that is guilty of this sin , doth trample on the Son of God , or tread him under foot . The word is rendred with great variety , but that of our Translation is proper , and 't is the highest expression of scorn , contempt and malice amongst men . To tread under foot is to despise , and insult over , as is plain in the Metaphor . And this contempt respects both the Person of Christ and his Authority . He is proposed in the Gospel , was professed by this sort of sinners for a while to be the Son of God , the true Messiah , the Saviour of the World. Hereon Faith in him , and all holy reverence unto him are required of us , as on him whom God had exalted above principalities and powers , and whom therefore we ought to exalt , and adore in our Souls . But now by this sort of Persons he was esteemed an Evil doer , a Seducer , one not at all sent of God , but one that justly suffered for his crimes . Herein they trod under foot the Son of God with all contempt and scorn . Again , it respects his Authority . This the Gospel declared , and those who had come unto any profession of it , as those had done whereof he speaks in this place , as all must have done who contract the guilt of this sin , did avow , and submit themselves unto . The profession they made was to Observe and do all that he had commanded them , because all Power was given unto him in Heaven and Earth ; This they now utterly rejected and despised , as unto the outward observance of his Commands , Ordinances , and Institutions of Divine Worship ; they openly rejected them , betaking themselves unto other Modes , and Rites of Divine Service , in opposition and contradiction unto them , even those of the Law. Neither did they retain any regard in their minds unto his Authority . I. Though there may be sometimes an appearance of great severity in Gods Judgments against sinners , yet when the nature of their sins , and the aggravation of them shall be discovered , they will be manifest to have been righteous , and within due measure . II. Take we heed of every neglect of the Person of Christ or of his Authority , lest we enter into some degree or other of the guilt of this great offence . III. The sins of men can really reach neither the Person nor Authority of Christ , they only do that in desire , which in effect they cannot accomplish . This doth not take off , or extenuate their sin , the guilt of it is no less than if they did actually trample upon the Son of God. The Second Aggravation of the sin spoken of , is its Opposition to the Office of Christ , especially his Priestly Office , and the Sacrifice that he Offered thereby , called here , the Blood of the Covenant . And that included in it , is the frame of their minds in that opposition , they counted it an unholy thing ; both which have a third Aggravation from the use and efficacy of that Blood , it is that wherein he was Sanctified . For the First , In what sence the Blood of Christ was the Blood of the Covenant , hath been fully declared on chap. 9. That whereby the new Covenant was ratified , confirmed , and made effectual as unto all the Grace of it unto them that do believe ; And it was the foundation of all the following actings of God towards him in his exaltation , and of his Intercession . See chap. 13. 20. The Blood of the Covenant was the great expression of the Grace of God , and of the Love of Christ himself , as well as the Cause of all good unto us ; the center of divine wisdom in all the mediatory actings of Christ , the Life and Soul of the Gospel . Of this Blood of the Covenant it is said , that they who are guilty of the sin intended , accounted it an unholy thing , they judged it so , and dealt with it accordingly . Both the judgment of the mind , and practice thereupon are intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common , and opposed unto any thing that is dedicated , and consecrated unto God , and made sacred . Hence it is used for prophane and unholy , that which no way belongs unto divine worship . They did no longer esteem it as that blood wherewith the New Covenant was sealed , confirmed , established , but as the blood of an ordinary man shed for his crimes , which is common and unholy , not sacred ; not of so much use unto the glory of God as the blood of Bulls and Beasts in legal Sacrifices ; which is the height of impiety . And there are many degrees of this sin , some Doctrinal , some Practical ; which though they arise not unto the degree here intended , yet are they perilous unto the Souls of men . Those by whom the efficacy of his blood unto the expiation of sin by making satisfaction and attonement , is denyed , as 't is by the Socinians , will never be able to free themselves , from making this blood in some sence a common thing . Yea , the contempt which hath been cast on the blood of Christ by that sort of men , will not be expiated with any other Sacrifices for ever . Others do manifest what slight thoughts they have of it , in that they place the whole of their Religion within themselves , and value their own Light as unto Spiritual advantages above the blood of Christ. And Practically there are but few who trust unto it for their Justification , for pardon , righteousness and acceptance with God ; which is in a great measure to account it a Common thing ; not absolutely , but in comparison of that Life , Excellency , and Efficacy that is in it indeed . But as Christ is pretious unto them that believe , 1 Pet. 1. 7. so is his Blood also wherewith they are redeemed , 1 Pet. 1. 19. Every thing that takes off from an high and glorious esteem of the blood of Christ as the blood of the Covenant , is a dangerous entrance into Apostacy : Such is the pretended Sacrifice of the Mass , with all things of the like nature . The last aggravation of this sin with respect unto the blood of Christ , is the Nature , Use and Efficacy of it , it is that wherewith he was sanctified . It is not real , or internal sanctification that is here intended , but it is a separation , and dedication unto God ; in which sence the word is often used . And all the disputes concerning the total and final Apostacy from the Faith , of them who have been really , and internally sanctified , from this place , are altogether vain ; Though that may be said of a man in aggravation of his sin , which he professeth concerning himself . But the difficulty of this Text is , concerning whom these words are spoken ; for they may be referred unto the person that is guilty of the sin insisted on ; he counts the blood of the Covenant , wherewith he himself was sanctified , an unholy thing . For as at the giving of the Law , or the establishing of the Covenant at Sinai , the people being sprinkled with the blood of the Beasts that were offered in Sacrifice , were sanctified , or dedicated unto God in a peculiar manner : So those who by Baptism , and confession of Faith in the Church of Christ were separated from all others , were peculiarly dedicated to God thereby . And therefore in this case Apostates are said to deny the Lord that bought them , or vindicated them from their slavery unto the Law by his Word and Truth for a season , 2 Pet. 2. 1. But the design of the Apostle in the Context leads plainly to another application of these words . It is Christ himself that is spoken of , who was sanctified and dedicated unto God , to be an Eternal high Priest , by the blood of the Covenant which he offered unto God , as I have shewed before . The Priests of old were dedicated and sanctified unto their Office by another , and the Sacrifices which he offered for them , they could not sanctifie themselves ; so were Aaron and his Sons sanctified by Moses , antecedently unto their offering any Sacrifice themselves . But no outward Act of men or Angels could unto this purpose pass on the Son of God. He was to be the Priest himself , the Sacrificer himself , to dedicate , consecrate , and sanctifie himself by his own Sacrifice , in concurrence with the actings of God the Father in his suffering . See John 17. 19. Heb. 2. 10. chap. 5. 7 , 9. chap. 9. 11 , 12. That precious blood of Christ , wherein , or whereby he was sanctified , and dedicated unto God as the Eternal High-Priest of the Church , this they esteemed an unholy thing ; that is , such as would have no such effect as to consecrate him unto God and his Office. However men may esteem of any of the Mediatory actings of Christ , yet are they in themselves glorious and Excellent . So was the Sacrifice of his own Blood , even that whereby not only the Church was sanctified , but himself also was dedicated as our High Priest for ever . 3. The Third aggravation of this Sin is taken from its opposition unto the Spirit of Christ , he hath done despight unto the Spirit of Grace . And as in the former instances , so it is here , there are two parts of this aggravation . The first taken from the Object of their sin , the Spirit of Grace . The second taken from the manner of their opposition unto him , they do him despight . The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father , as the Author and cause , actually communicating and applying of all Grace unto the souls of them that believe , is this Spirit of Grace . And this carries in it innumerable aggravations of this Sin. This Person , the holy Spirit of God , God himself , his Communication of grace and mercy , in the accomplishment of the most glorious Promises of the Old Testament , was he whom these Apostates renounced . But there is a peculiar notion or consideration of the Spirit , with respect whereunto he is sinned against , and that is this , That he was peculiarly sent , given , and bestowed to bear witness unto the Person , Doctrine , Death and Sacrifice of Christ , with the glory that ensued thereon . John 16. 4. 1 Pet. 1. 12. And this he did various wayes . For by him the souls of multitudes were converted unto God , their eyes enlightned , their minds sanctified , their lives changed . By him did those who believed , come to understand the Scriptures , which before were as a sealed book unto them ; were directed , encouraged , supported , and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works , wonders , signs and miracles wrought which accompanied the Apostles , and other preachers of the Gospel at the beginning . Now all these things , and the like effects of his Grace and Power on all who made profession of the Gospel , were owned , believed , and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah ; and they pleaded the evidence of them unto the confusion of all their adversaries . This therefore was done also by these Apostates before their Apostasie . But now being fully fallen off from Christ and the Gospel , they openly declared that there was no testimony in them unto the truth , but all these things were either diabolical delusions , or phanatical misapprehensions ; that indeed there was nothing of truth , reality , or power in them , and therefore no argument to be taken from them , unto the confirmation of the truth of Christ in the Gospel . Now this proceeding from them , who had once themselves made the same profession with others , of their truth and reality , gave the deepest wound that could be given unto the Gospel . For all the adversaries of it who were silenced with this publick testimony of the holy Spirit , and knew not what to say , considering the many miracles that were wrought , did now strengthen themselves by the confession of these Apostates , that there was nothing in it but pretence ; and who should better know than those who had been of that Society ? There are no such cursed pernicious Enemies unto Religion as Apostates . Hence are they said to do despite unto the Spirit of Grace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They do injure him so far as they are able . The word includes wrong with contempt . And this they did upon a twofold account . For , ( 1. ) The works , many of them which he then wrought , were eminent and evident effects of divine Power ; and to ascribe such works unto another cause , is to do despite unto him . ( 2. ) They did so principally , in that by all his works , and in the whole dispensation of him , he gave testimony unto Christ in the Gospel . And what greater despite and wrong could be done unto him , then to question his truth and the veracity of his testimony ? No greater despite can be done unto a man of any reputation , than to question his truth , and credit , in that wherein he engageth himself as a witness . And if lying unto the Holy Ghost is so great a sin , what is it to make the Holy Ghost a Liar ? Herein did such persons do him despite . For notwithstanding the publick testimony he gave in , with , and by the preaching of the Gospel , they rejected it as a fable , in despising his Person and Authority . All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel , above those of any sin against the Law of Moses whatever . They were none of them in the vilest sin prohibited by the Law under capital punishment . Hence therefore the Apostle , 2. Proposeth it unto the Judgment of the Hebrews , of how much sorer punishment , They suppose a sinner guilty of this sin shall be Judged worthy , above what was inflicted on the wilful transgressors of the Law ? And there is included herein , ( 1. ) That such a sinner shall be punished . Apostates may flatter themselves with impunity , but in due time punishment will overtake them . How shall they escape who neglect so great Salvation ? Much less shall they not do so , by whom it is thus despised in all the causes of it . ( 2. ) That this shall be a sore , a great and an evil punishment , which is included in the note of comparison , far greater punishment , such as men shall be able neither to abide , nor to avoid . ( 3. ) Comparatively , it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law , which was Death without Mercy . ( 4. ) That the degree of its exceeding that punishment is inexpressible : Of how much sorer ? None can declare it , as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend , 1 Pet. 4. 17 , 18. But whereas that punishment was Death without Mercy , wherein could this exceed it ? I answer ; Because that was a temporal death only . For though such sinners under the Law might and did many of them perish Eternally , yet they did not so by vertue of the constitution of the Law of Moses , which reached only unto temporal punishments : But this punishment is Eternal , that 's constantly proposed in the first place unto all impenitent Unbelievers , and despisers of the Gospel . See 2 Thes. 1. 6 , 7 , 8. Mark 16. 16 , &c. Yet so as not to exclude any other temporal Judgments in Spirituals , or Naturals that may precede it . Such was that whereunto the temporal destruction , that was ready to come on these despi●ers , did belong . 3. The way whereby they are made Obnoxious unto it is , that they are counted Worthy of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall receive neither more nor less , but their due . The Judge in this case is God himself , as the Apostle declares in the next verse . He alone knows , he alone can justly determine what such Apostates are worthy of . But in general , that this shall unspeakably exceed that annexed unto the transgression of the Law , is left unto themselves to judge , suppose ye . Ye know and take it for granted , that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it , were all of them righteous , for God was the Judge of this in them all . Consider now what aggravations this sin is accompanied withall above all sins whatever against the Law , and be your selves Judges of what will follow hereon . What do you think in your own hearts will be the Judgment of God concerning these sinners ? This argument the Apostle doth frequently insist upon , as chap. 2. 2 , 3 , 4. chap. 12. 25. and it had a peculiar cogency towards the Hebrews , who had lived under the terror of those legal punishments all their dayes . I. The inevitable certainty of the Eternal punishment of Gospel-despisers , depends on the Essential holiness and righteousness of God , as the Ruler and Judge of all . It is nothing but what he in his just Judgment which is according unto truth , accounteth them worthy of , Rom. 1. 32. II. It is a righteous thing with God thus to deal with men . Wherefore all hopes of Mercy , or the least relaxation of Punishment unto all Eternity are vain and false unto Apostates , they shall have Judgment without Mercy . III. God hath allotted different degrees of Punishment unto the different degrees and aggravations of sin . The wages indeed of every sin is Death , but there is unto such persons as these a Savour of death unto death , and there shall be different degrees of Eternal Punishment . IV. The Apostacy from the Gospel , here described , being the absolute height of all sin and impiety that the nature of man is capable of , it renders them unto Eternity obnoxious unto all punishment that the same nature is capable of . The greatest sin must have the greatest Judgment . V. It is our Duty diligently to enquire into the nature of sin , lest we be overtaken in the great Offence . Such Persons as they in the Text , it may be little thought what it was that they should principally be charged withal , namely , for their Apostasie ; and how dreadful was it , when it came upon them in an evident conviction ? VI. Sinning against the Testimony given by the Holy Ghost unto the truth and power of the Gospel , whereof men have had experience , is the most dangerous Symtom of a perishing Condition . VII . Threatnings of future Eternal Judgments unto Gospel-despisers belong unto the preaching and declaration of the Gospel . VIII . The Equity and Righteousness of the most severe Judgments of God in eternal Punishments against Gospel-Despisers , is so evident , that it may be referred to the Judgment of men not obstinate in their Blindness . IX . 'T is our Duty to justifie and bear witness unto God in the Righteousness of his Judgments against Gospel-Despisers . VERSE XXX , XXXI . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VERSE 30 , 31. For we know him that hath said , Vengeance belongeth unto me , I will recompence , saith the Lord. And again , the Lord shall Judge his People . It is a fearfull thing to fall into the Hands of the living God. THere is in these Verses the confirmation of all that was spoken before , by the consideration of what God is in himself , with whom alone we have to do in this matter , and what he assumeth unto himself in this and the like Cases . As if the Apostle had said , In the severe sentence which we have denounced against Apostates , we have spoken nothing but what is suitable unto the holiness of God and what indeed in such cases he hath declared that he will do . The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the introduction of a Reason of what was spoken before ; but this is not all which he had discoursed on , on this Subject ; but more particularly the reference he had made unto their own Judgments , of what sore punishment was due unto Apostates . Thus it will be with them , thus you must needs determine concerning them in your own minds , for we know him with whom we have to do in these things . Wherefore the Apostle confirms the truth of his discourse , or rather illustrates the evidence of it , by a double consideration , ( 1. ) Of the person of him who is , and is to be the sole Judge in this case , who is God alone , For we know him . And ( 2. ) What he hath assumed unto himself , and affirmed concerning himself in the like-cases , which he expresseth in a double Testimony of Scripture . And then lastly , there is the way whereby our minds are influenced from this Person and what he hath said , which is , that we know him . The first consideration confirming the Evidence and certainty of the truth asserted , is the person of him who is the only Judge in this case . I confess the Pronoun herein is not exprest in the Original , but as 't is included in the Participle and Article prefixed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that saith , who expresseth himself in the words ensuing . But it is evident that the Apostle directeth unto a special consideration of God himself , both in the manner of the expression , and in the addition of those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Testimony which he writes immediately . If you will be convinced of a righteousness , and certainty of this dreadful destruction of Apostates , consider in the first place the Author of this Judgment the only Judge in the case ; We know him that hath said . I. There can be no right Judgment made of the nature and demerit of sin , without a due consideration of the Nature and Holiness of God , against whom it is committed . Fools make a mock of sin , they have no sense of its guilt , nor dread of its punishment . Others have slight thoughts of it , measuring it only either by outward effects , or by presumptions which they have been accustomed unto . Some have general notions of its guilt , as 't is prohibited by the Divine Law , but never search into the nature of that Law with respect unto its Author . Such false measures of sin ruin the souls of men . Nothing , therefore , will state our thoughts aright concerning the guilt and demerit of sin , but a deep consideration of the infinite greatness , holiness , righteousness , and power of God against whom it is committed . And hereunto this also is to be added , That God acts not in the effect of any of these Properties of his nature , but on a preceding contempt of his Goodness , Bounty , Grace and Mercy ; As it is impossible that sin should come into the world but by the contempt of these things . Antecedently unto all possibility of sinning , God communicates the effects of his goodness and bounty unto the Creation ; And in those sins which are against the Gospel , he doth so also of his Grace and Mercy . This is that which will give us a due measure of the guilt and demerit of sin : Look upon it as a contempt of infinite Goodness , Bounty , Grace , and Mercy , and to rise up against infinite greatness , holiness , righteousness , and power , and we shall have a view of it as it is in it self . II. Under apprehensions of great severities of Divine Judgments , the consideration of God the Author of them , will both relieve our Faith , and quiet our hearts . Such instances are given of the Eternal casting off Multitudes of Angels , on their guilt in one sin ; the woful sin of Adam , and the ruine of his Posterity , even of those who had not sinned after the similitude of his Transgression ; the destruction of the old world by an Universal Flood ; as in the Fire and Brimstone that God rained from Heaven upon Sodom and Gomorrah ; in the final rejection of the Jews ; the dreadful overthrow of the City and Temple by fire ; in the Eternity of the torments of impenitent sinners . In all these things and others that seem to have any thing of the same kind with them , we shall need nothing to give the most full satisfaction unto our Souls , if we know him who hath said , Vengeance is mine , I will repay it . This consideration is confirmed by a double Testimony , wherein God assumeth unto himself that which will give assurance of the Punishment of Apostates . And we may consider concerning these Testimonies , ( 1. ) The Apostles application of them unto his purpose , ( 2. ) The force that is in them unto that end . 1. They are both of them taken from Deut. 32. 35 , 36. But in that place they seem absolutely to intend vengeance and Judgment on the Adversaries of his people to make a way for their deliverance . But here they are applyed unto the final destruction of that same people , namely the Jews , without hopes of deliverance . I answer , 1. That it is usual with the Apostle in this Epistle , and all other writers of the New Testament to make use of Testimonies out of the old , without respect unto the particular cases and designs which they are originally applyed unto ; but with regard unto the Truth and Equity contained in them ; Whereon they are equally applicable unto all cases of a like nature . Thus , saith he , God declares himself with respect unto his Stubborn Enemies , whence a Rule is established , that he will deal so with all that are so , who are in the same circumstances with them of whom we speak . 2. What God speaks concerning his Enemies , and the Enemies of his people in Covenant with him , is applicable unto that people it self , when they absolutely break and reject the Covenant ; so was it done by these Apostates , who thereon came into the room and place of the most cursed Enemies of God and his people . And therefore God will be unto them what he was unto the worst of those his adversaries . 3. That which God properly in that place assumeth this title unto himself upon , is the Cruelty and Rage of those adversaries in the persecution and destruction of his people : And shall he not act in like manner towards them who murdered the Lord Jesus , and persecuted all his followers ? Wherefore whatever frame of mind in God is represented in the Scripture , as unto his indignation against the worst of sinners and his adversaries , is fully applicable unto these degenerate Apostates . The First testimony in the Original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to me vengeance and recompence , which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the same purpose . Recompence is the actual exercise of Vengeance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vengeance , is the actual execution of Judgment on sinners according unto their desert without mitigation of mercy . 'T is an act of Judgment , and wherever mention is made of it , God is still proposed as a Judge , it being a just retribution , on the consideration of the demerit of sin as sin . 1. This Vengeance God appropriateth the right of unto himself in a peculiar manner , as that which no Creature in it's full latitude hath any interest in . See Psal. 94. 1 , 2. For it respects only sin in its own formal nature , as sin against God. ( 1. ) Though men may inflict punishments on it , yet they do it principally on other accounts . Whatever is of vengeance in punishment is meerly an emanation from divine constitution . ( 2. ) No creature can have the just measures of the desert of sin , so as to give it a just and due recompence . ( 3. ) The power of the Creature cannot extend to the just execution of Vengeance , sins deserving eternal punishment . ( 4. ) Pure vengeance as vengeance , is not to be intrusted with our nature , nor would any man be able to manage it , but would fall into one excess or other , unto the ruine of his own soul. Wherefore God hath reserved and included all vengeance unto himself , and all just , final retribution for and unto sin . Although he hath allowed infliction of punishment on offenders in order unto the Government and peace of the world in Magistrates and publick persons ; yet as unto vengeance , as it denotes giving satisfaction to our selves in the punishment of others , it is forbidden unto all persons both private and publick . God in executing vengeance gives satisfaction unto his own infinite holiness , and righteousness , which makes it holy and just . Men cannot give satisfaction unto themselves in punishment but it is unto their evil affections , which makes it useless and unjust . Hence David blessed God that he had kept him from avenging himself on Nabal . For there is no vengeance but what is exerted by a mans self , in his own case and cause : The Judgment unto punishment is for others . Wherefore the formal Reason of the appropriation of all vengeance unto God is , that God alone can Judge and Punish in his own case , and unto his own satisfaction . He hath made all things for himself , and the wicked for the day of evil . 2. In this appropriation of vengeance unto God , there is supposed and included , that indeed there is vengeance with God , which in due time he will execute ; I will repay saith God. He doth oftentimes exercise great Patience and forbearance , even then when vengeance might justly be expected and is called for ; How long doest thou not avenge our blood ? This commonly adds unto the security of wicked men , and they learn to despise the threatnings of all the Judgments of God which they have deserved , 2 Pet. 3. 3 , 4 , 5 , 6 , 7. Eccles . 8. 11. They are ready to conclude that either vengeance doth not belong unto God , or that it shall be executed when and where they are not concerned . But in all these cases God hath fixed a determinate time and season for the execution of deserved vengeance . Hence he calls it the year of vengeance , and the day of recompence ; so here , I will repay it saith the Lord : This being so , God having said that vengeance belongeth unto him , and that it is due unto provoking sins and sinners ; that it is in his power , and his alone to inflict it when and how he pleaseth , and that he will certainly do so ; in the assurance whereof the Apostle adds that word , saith the Lord , he will repay it ; It evidently follows , that in his appointed season , the day and year of vengeance , such horrible provoking sinners as were those treated of , must fall under the most severe punishment and that for evermore . The Second testimony taken from the same place , is of the same importance with this , The Lord shall judge his people . In Deuteronomy it is applyed unto such a Judgment of them as tends unto their deliverance . But the general truth of the words is , that God is the Supream Judge , he is Judge himself . Psal. 50. 6. This the Apostle makes use of , concluding , that the righteousness of God , as the Supream Judge of all , obligeth him unto this severe destruction of Apostates : For shall not the Judge of all the world do right ? Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people , punish them for their iniquities , especially such as break off all Covenant-relation between him and them ? I. A due consideration of the nature of God , his office , that he is the Judge of all , especially of his people , and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution , gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates . All their security , all their presumptions , all their hopes will vanish before this consideration , as darkness before the light of the Sun. II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort ; yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people . Lastly , the Ground of the application of these testimonies unto the present case , is that knowledge of God which they had unto whom he spoke , ( for we know him , ) You have the same sence of God , his holiness and truth as I have , and therefore it cannot be strange unto you , that he will deal thus severely with Apostates ; you know who he is , how infinite in holiness , righteousness and power ; you know what he hath said in cases like unto this , namely , that vengeance is his , and he will repay it ; wherefore it must be evident unto you that these things will be as they are now declared . The knowledge of God in some good measure both what he is in himself , and what he hath taken on himself to do , is necessary to render either his promises or threatnings effectual unto the minds of men . VERSE 31. It is a fearful thing to fall into the hands of the Living God. The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel , taken from the nature and aggravations of that sin , with the severity of the punishment that would certainly befall them that are guilty thereof . And these words are , as an inference from them that go immediately before , so they are a recapitulation of all that he had spoken to this purpose . Let men look to it , look to themselves , consider what they do , for it is a fearful thing , &c. There are three things in the words . ( 1. ) The description given of God with respect unto the present case , he is the living God. ( 2. ) The event of their sin with respect unto him , it is a falling into his hands . ( 3. ) The nature hereof in general , it is a fearful thing . 1. In what sence God is called the Living God , and with respect unto what ends , hath been declared on chap. 3. 12. chap. 9. 14. In brief , this title is ascribed unto God principally on two accounts . ( 1. ) By way of opposition unto all dead and dumb Idols , those whom the Heathen worshipped ; and which are graphically described by the Psalmist , Ps. 115. 4 , 5 , 6 , 7 , 8. as also by the Prophet , Isa. 44. 9 , 10 , 11 , &c. And this is to impress upon our minds a due sence of his Glory , and Eternal Power , according as we are called to trust in him or to fear him . Life is the foundation of Power . He who hath life in himself , who is the cause of all Life in all other things that are partakers of it , must be the only spring of infinite Power . But God is here called the Living God with respect unto his Eternal Power , whereby he is able to avenge the sins of men . Indeed it calls to mind all the other holy properties of his nature , which are suited to impress dread or terror on the minds of presumptuous sinners , whose punishment is thence demonstrated to be unavoidable . He sees , and knows all the Evil and Malice that is in their sin and the circumstances of it . He is the God that liveth and seeth , Gen. 16. 14. And as he seeth , so he judgeth , because he is the Living God , which also is the ground of holy trust in him ; 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men . 2. The Event of the sin spoken against as unto its demerit , with respect unto God , is called falling into his hands . The Assertion is general , but particularly applied unto this case by the Apostle . To fall into the hands , is a common expression with reference unto any one falling into , and under the power of his Enemies . None can be said to fall into the hands of God , as though they were not before in his Power . But to fall into the hands of God absolutely , as it is here intended , is to be obnoxious to the Power and Judgment of God , when and where there is nothing in God himself , nothing in his Word , Promises , Laws , Institutions that should oblige him to Mercy or a mitigation of Punishment . So when a man falls into the hands of his Enemies , between whom and him there is no Law , no Love , he can expect nothing but Death . Such is this falling into the hands of the Living God ; there is nothing in the Law , nothing in the Gospel , that can be pleaded for the least abatement of punishment . There is no property of God that can be implored ; It is the Destruction of the sinner alone whereby they will all be glorified . There is a falling into the hands of God that respects temporal things only , and that 's spoken of comparatively . When David knew that an affliction or temporal punishment was unavoidable , he chose rather to fall into the hands of God as unto the immediate infliction of it , than to have the Wrath of men used as the instruments thereof , 2 Sam. 24. 17. But this appertains not unto our present purpose . 3. Hereof the Apostle affirms in general , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fearful , dreadful thing , that which no heart can conceive , nor tongue express . Men are apt to put off thoughts of it , to have slight thoughts about it ; but it is and will be dreadful , terrible , and eternally destructive of every thing that is good , and inflictive of every thing that is evil , or that our nature is capable of . I. There is an apprehension of the terror of the Lord in the final Judgment , which is of great use unto the Souls of men , 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it . II. When there is nothing left of Judgment , nothing remains but the Expectation of it , its foreapprehension will be fill'd with dread and terror . III. The dread of the final Judgment where there shall be no mixture of ease , is altogether inexpressible . IV. That man is lost for ever who hath nothing in God that he can appeal unto ; nothing in the Law or Gospel which he can plead for himself ; which is the State of all wilful Apostates . V. Those properties of God which are the Principal delight of Believers , the chief object of their Faith , Hope , and Trust , are an eternal spring of dread and terror unto all impenitent sinners ; the Living God. VI. The Glory and Honour of the future state of Blessedness and Misery , are inconceivable either to Believers or Sinners . VII . The fear and dread of God in the description of his Wrath , ought continually to be on the Hearts of all who profess the Gospel . Herein by this general assertion , the Apostle summs up , and closeth his blessed discourse concerning the greatest sin that men can make themselves guilty of , and the greatest punishment that the Righteousness of God will inflict on any sinners . Nor is there any reaching of either part of this Divine discourse unto the utmost . When he treats of this sin and its aggravations , no mind is able to search into , no Heart is able truly to apprehend the evil and guilt which he chargeth it withal . No one can express or declare the least part of the evil which is comprised in every aggravation which he gives us of this sin . And in like manner concerning the punishment of it he plainly intimates , it shall be accompanyed with an incomprehensible severity , dread , and terror . This therefore is a passage of holy Writ which is much to be considered , especially in these days wherein we live , wherein men are apt to grow cold and careless in their Profession , and to decline gradually from what they had attained unto . To be useful in such a season it was first written ; and belongs unto us no less than unto them unto whom it was first Originally sent . And we live in dayes wherein the security and contempt of God , the despite of the Lord Christ and his Spirit , are come to the full , so as to justifie the truth that we have insisted on . VERSE XXXII , XXXIII , XXXIV . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VERSE 32 , 33 , 34. But call to remembrance the former days , in which after ye were illuminated , ye endured a great fight of afflictions : Partly whilest ye were made a gazing-stock , both by reproaches and afflictions , and partly whilest ye became companions of them that were so used . For ye had compassion of me in my bonds , and took joyfully the spoyling of your goods , knowing in your selves , that ye have in Heaven a better , and an enduring Substance . THE words in their Coherence intimated in the Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but , have respect unto the Exhortation laid down v. 25. All the Verses interposed contain a dehortation from the evil which they are warned of . Hence the Apostle returns unto his former Exhortation unto the duties recommended unto them , and perseverance therein , against all the difficulties which they might meet withal , wherewith others were turned into destruction . And the present argument which he makes use of unto this purpose is this now mentioned . And there are in the words , 1. A Direction unto a means useful unto the end of his Exhortation , call to mind the former dayes . 2. A description of those days which he would have them to call to mind : ( 1. ) From the Season of them , and their state therein , after they were enlightned . ( 2. ) From what they suffered in them , A great fight of afflictions , which are enumerated in sundry instances , v. 33. ( 3. ) From what they did in them , v. 34. with respect unto themselves and others . ( 4. ) From the ground and reason whereon they were carried chearfully through what they suffered and did , knowing in your selves . 1. There is the Prescription of the Means of this Duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have well rendred , call to mind . It is not a bare remembrance he intends , for it is impossible men should absolutely forget such a season . Men are apt enough to remember the times of their sufferings , especially such as are here mentioned , accompanied with all sorts of injurious treatments from men . But the Apostle would have them so call to mind , as to consider withal what supportment they had under their sufferings , what satisfaction in them , what deliverance from them , that they might not despond upon the approach of the like evils and trials on the same account . If we remember our sufferings only as unto what is evil and afflictive in them , what we lose , what we endure and undergoe ; such a remembrance will weaken and dispirit us , as unto our future trials . Hereon many cast about to deliver themselves for the future by undue means and sinful compliances , in a desertion of their profession , the thing the Apostle was jealous of concerning these Hebrews . But if withal we call to mind what was the case for which we suffered , the honour that is in such sufferings out-ballancing all the contempt and reproaches of the world , the presence of God enjoyed in them , and the reward proposed unto us ; the calling them to mind will greatly strengthen us against future trials ; provided we retain the same love unto , and valuation of the things for which we suffered , as we had in those former days . And these various events we find exemplified every day . Some who have endured trials , and came off from them , do grow immediately more wary as they suppose , and more cold really as unto the causes of their sufferings . The remembrance of what was afflictive in their trials , fills them with fear of the like exercise again . Hence they grow timerous and cautious as to all duties of Religion , and the Worship of God , which may expose them unto new sufferings ; and then some of them by degrees fall absolutely off from attendance unto them ; as it was with some of these Hebrews . Such as these call to mind only that which is evil and afflictive in their sufferings ; and taking the measure thereof in the counsel or representation made of it by flesh and blood , it proves unto their dammage , and oft-times unto their eternal ruine . Others who call to mind with their sufferings , the causes of them , and the presence of God with them therein , are encouraged , emboldened and strengthned unto Duty with zeal and constancy . A wise management of former Experiences is a great Direction and Encouragement unto future Obedience . 2. As to the Object of this Duty , the Apostle so expresseth it , call to mind the former days . It is uncertain what times or Seasons the Apostle doth peculiarly intend . Besides those continual hazards they were in from their Adversaries , and the occasional sufferings that they were exposed unto ; they seem to have had some special seasons of persecution before the writing of this Epistle . The first was in the stoning of Stephen , when great Persecution rose against all the Church , and extended it self unto all the Churches of Christ in that Nation , wherein our holy Apostle himself was highly concerned , Acts 8. 1. Chap. 9. 1. ch . 22. 19. ch . 26. 10 , 11. And the other was on the occasion of this Apostle himself ; for upon his last coming to Jerusalem , after his great successes in preaching the Gospel among the Gentiles , the whole Body of the people was fill'd with rage and madness against him and all the other Disciples . It is no doubt , although express mention be not made of it , but that at that time the Rage and Cruelty of the Priests and the multitude , did put forth themselves unto a general Persecution of the Church . And this season he seems to reflect upon in particular , because he mentions his own bonds at that time , and their compassion with him . However , certain it is , that all the Churches of Judea had suffered those things here mentioned from their Countrey-men , as the Apostle himself declares , 1 Thess. 2. 14. At this present time they seemed to have had some outward peace . The occasion whereof were the Tumults and Disorders which were then growing in their whole Nation . Their own intestine discords , and the fear of outward Enemies , by which they were shortly utterly destroyed , diverted them from prosecuting their rage for a season against the Church . And it may be some began to grow careless and secure hereon ; as we are generally apt to do , supposing that all will be serene when one or another storm is over . These therefore the Apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect ; for as he tells them , they had still need of Patience , v. 36. 2. There is a Description of these former days from their State and Condition in them , the days in which they were inlightned , or rather , in which having been inlightned . The mention of this their illumination , being in a tense of the time past , manifests that their inlightning did precede those days of their sufferings . But yet the Expression is such as argues a nearer conjunction or concurrence between those two things , their illumination , and these dayes of affliction ; the one followed as it were immediately on the other . This inlightning was that work of Gods grace mentioned , 1 Pet. 2. 9. Their translation out of darkness into his marvellous light . They were naturally blind , as were all men , and peculiarly blinded with prejudices against the truth of the Gospel . Therefore when God by his effectual call delivered them out of that State of darkness , by the Renovation of their understandings , and the removal of their prejudices ; the light of the knowledge of God shining into their hearts , is this Illumination , the saving Sanctifying Light which they received at their first effectual call , and Conversion to God. This Spiritual change was presently followed with days of affliction , trouble , and persecution . In it self it is , for the most part , accompanied with joy , delight , zeal , and vigorous acting of Faith and Love ; 1 Pet. 1. 8. For , ( 1. ) God did usually grant unto Believers some secret Pledge and Sealing of his Spirit which fill'd them with joy and zeal ; Eph. 1. 13. ( 2. ) Their own hearts are exceedingly affected with the Excellency , glory , and beauty of the things revealed unto them , of what they now see perfectly , whereunto they were before in darkness , that is , the Love and Grace of Christ Jesus in the Revelation of himself unto them . ( 3. ) All Graces are new and fresh , not yet burdened , clogged , or wearied by temptations , but are active in their several places ; Hence frequent mention is made of and commendation given unto the first Love of persons and Churches . This was the State and condition of those Hebrews , when the days of tryal and affliction came upon them , it was immediately after their first conversion unto God. And 't is usual with God thus to deal with his people in all ages . He no sooner calls persons to himself , but he leads them into the Wilderness . He no sooner plants them , but he shakes them with storms , that they may be more firmly rooted . He doth it , ( 1. ) Utterly to take off their expectations from this world , or any thing therein . They shall find that they are so far from bettering their outward Estate in this world by cleaving unto Christ and the Church , as that the whole rage of it would be stirr'd up against them upon that account , and all the things enjoyed in it be exposed unto ruine . This the Lord Christ every where warned his disciples of , affirming that those who are not willing to renounce the world , and to take up the Cross , did not belong unto him . ( 2. ) For the tryal of their faith . 1 Pet. 5. 6 , 7. ( 3. ) For the glory and propagation of the Gospel . ( 4. ) For the exercise of all graces . ( 5. ) To breed us up into the military discipline of Christ , as he is the Captain of our Salvation . They who pass through their first trials , are Christs Veterans on new attempts . I. All men by nature are darkness and in darkness . II. Saving illumination is the first fruit of effectual vocation . III. Spiritual Light in its first Communication puts the soul on the diligent exercise of all Graces . IV. 'T is suited unto the wisdom and goodness of God , to suffer persons on their first Conversion to fall into manifold trials and temptations . This was the State of the Hebrews in those days which the Apostle would have them call to mind . But the words have respect unto what follows immediately , which you endured . The description of this State and condition , namely , that they were inlightned , is interposed for the ends we have spoken unto . Wherefore the season he would have them call to remembrance , is described by what they suffered therein . This as was observed he expresseth two ways . ( 1. ) In general , ( 2. ) In particular instances . The First in these words , ye endured a great fight of afflictions . ( 1. ) That which he would have them to mind is affliction . ( 2. ) The aggravation of it , it was a great fight of afflictions . ( 3. ) Their deportment under it , in that they endured them . 1. We render this word by Afflictions , although by the particulars mentioned afterwards , it appeared it was Persecutions from men , that the Apostle only intended . And if we take afflictions in the ordinary sence of the word , for chastisements , corrections and trials from God , it is true , that mens persecutions are also Gods afflictions , with the special end of them in our trials ; we are chastned of the Lord , that we may not be condemned with the world . God used them as his furnace , and fining pot for the trial of their faith which is more pretious then gold . And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials . This will keep us humble , and in a constant subjection of our souls unto God , as the Apostle declares , chap. 12. But the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is properly sufferings . The same word that the Apostle useth to express the sufferings of Christ , Chap. 2. 10. Chap. 5. 8. It 's a general name for every thing that is hard and afflictive unto our nature , from what cause or occasion soever it doth arise . Even what wicked men undergo justly for their crimes is what they suffer , as well as what Believers undergo for the truth and profession of the Gospel . Materially they are the same , 1 Pet. 4. 14 , 15 , 16. It is therefore the general name of all the evils , troubles , hardships , distresses , that may befall men upon the account of their profession of the truth of the Gospel . This is that which we are called unto , which we are not to think strange of . Our Lord Jesus requires of all his disciples , that they take up their Cross , to be in a continual readiness to bear it , and actually so to do as they are called . And there is no kind of suffering but is included in the Cross. He calls us indeed unto his Eternal glory , but we must suffer with him , if we desire to reign also with him . 2. Of these Trials , Afflictions , Persecutions they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That labour and contention of Spirit , which they had in their profession , with sin and Sufferings , is expressed by these words ; which set forth the greatest , most earnest , vehement actings and endeavours of Spirit that our nature can arise unto . It is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Tim. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See 2 Tim. 2. 5. 1 Cor. 9. 25. The Allusion is taken from their striving , wrestling , fighting , who contended publickly for a Prize , Victory and Reward , with the Glory and Honour attending it . The custom of the Nations as then observed , is frequently alluded unto in the New Testament . Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships , difficulties and dangers , as that , when they contended in their Games and strivings for mastery ; Their preparation for it was an universal temperance , as the Apostle declares , 1 Cor. 9. 25. And an abstinence from all Sensual pleasures ; wherein they offered no small violence unto their natural Inclinations and Lusts. In the conflicts themselves , in wrestling , and fighting , with the like dangerous exercises in skill and strength , they endured all pains , sometimes death it self . And if they failed or gave over through weariness , they lost the whole reward that lay before them . And with words , which signify all this contest , doth the holy Ghost express the fight or contention which Believers have with sufferings . There is a reward proposed unto all such persons in the promises of the Gospel , infinitely above all the Crowns , Honours and Rewards proposed unto them in the Olympick Games . No man is compelled to enter into the way or course of obtaining it , but they must make it an act of their own wills and choice , but unto the obtaining of it they must undergo a great strife , contention , and dangerous conflict . In order hereunto three things are required . ( 1. ) That they prepare themselves for it , 1. Cor. 9. 25. self-denial , and readiness for the Cross , contempt of the world , and the enjoyments of it , are this preparation ; without this we shall never be able to go through with this conflict . ( 2. ) A vigorous acting of all graces in the conflict it self , in opposition unto and destruction of our Spiritual and worldly adversaries ; Eph. 6. 10 , 11 , 12. Heb. 12. 5. He could never prevail nor overcome in the publick contests of old , who did not strive mightily , putting forth his strength and skill , both to preserve himself , and oppose his Enemy . Nor is it possible that we should go successfully through with our conflict , unless we stir up all graces , as faith , hope , trust , unto their most vigorous exercise . ( 3. ) That we endure the hardship , and the evils of the conflict with Patience and Perseverance , which is that the Apostle here specially intends . This is that which he commends in the Hebrews with respect unto their first trials and sufferings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you endured , and bare patiently , so as not to faint or despond , or to turn away from your profession . They came off conquerers , having failed in no point of their conflict . This is that which they were called unto , that which God by his Grace enabled them to , and through which they had that success which the Apostle would have them to call to remembrance , that they might be strengthened and encouraged unto what yet remains of the same kind . This hath been the lot and portion of sincere Professors of the Gospel in most ages . And we are not to think it a strange thing , if it come to be ours in a higher degree than what as yet we have had experience of . How many ways God is glorified in the sufferings of his people , what advantages they receive thereby , the prevailing Testimony that is given thereof unto the truth and honour of the Gospel , are commonly spoken to , and therefore shall not be insisted on . VERSE 33. Partly whilest ye were made a gazing-stock , both by reproaches and afflictions , and partly whilest ye became companions of them that were so used . Having mentioned their sufferings , and their deportment under them in general , he distributes them into two heads in this verse : The First is what immediately concerned their own persons ; and the Second , their concernment in the sufferings of others , and their participations of them . This distribution is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on this hand and that . The whole of their sufferings was made up of various parts , many things concurred thereunto ; they did not consist in any one trouble or affliction , but a confluence of many , of various sorts did meet in them . And this indeed is for the most part the greatest difficulty in sufferings : Many of them come at once upon us , so that we shall have no rest from their assaults . For it is the design of Satan and the world on these occasions to destroy both Soul and Body , and unto that end he will assault us inwardly by temptations and fears , outwardly in our Names and Reputations , and all that we are or have . But he that knows how to account all such things but Loss and Dung , for the excellency of the knowledge of Christ Jesus , is prepared for them all . What referrs unto the first part is their suffering in their own persons ; And herein he declares both what they suffered , and the manner how . That which they suffered was reproaches and afflictions , and for the manner of it , they were made a gazing stock unto other men . The first thing wherein they suffered was Reproaches , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great aggravation of sufferings unto ingenuous minds . The Psalmist in the person of the Lord Christ himself complains that reproaches had broken his Heart , Psal. 69. 20. And elsewhere , frequently he complaineth of it as one of the greatest evils he had to conflict withal . It is that kind of reproach which proceeds from malicious hatred , and is accompanied with contempt and scorn , and vents it self in all manner of obloquies , or hard speeches , such as those mentioned , Jude v. 15. And the nature of it is fully declared by the Prophet , Jer. 10. 8 , 9 , 10. And there are two Branches of reproaches : ( 1. ) False accusations , or charging of men with things vile and contemptible , such as will expose them unto publick scorn and rage ; They shall speak all manner of evil of you falsly ; wherein you are evil spoken of as evil doers . So they reproached the Person of Jesus Christ himself , they said he was a Malefactor , an evil doer , a seditious person , a Glutton , a Wine-bibber , a Seducer , one that had a Devil , and thereby stirred up the rage , hatred , and contempt of the people against him . So they reproached the primitive Christians among the Pagans , namely , that they were Atheists , confederating themselves for Adulteries , Incest , Murder , and Sedition , under which notion they slaughtered them as Beasts of the Field . And the like reproaches have been cast on the Professors of the Gospel in all ages . ( 2. ) Those reproaches consist in the contempt that is cast upon what is true , and what in it self is Holy , Just , Good , and Praise-worthy . They reproached them with their Faith in Christ , with their Worship of him , in owning his Authority . This in it self was their Honour and their Crown . But as it was managed with hatred and Blasphemy , as it was confirmed by the common consent of all , as it received Strength and Countenance from their sufferings , wherein they esteemed them punished for their sins and impieties , it added unto their distress . For men thus to be traduced , aspersed , and charged , partly with things infamous , base , vile , partly by contempt and scorn cast on what they do own and profess , by their Friends , Neighbours , Relations , and the Multitude of the people , in order to their further hurt and ruin , that they may be looked on and Judged as persons meet to be destroyed , not suffered to live on the face of the Earth , it is a great suffering , and difficulty to be endured and undergone . Therefore all those that make Profession of the Name of Christ and the Gospel ought to look and provide for such things . 1. Take heed of so much softness and tenderness of nature , that may give too deep a sense of reproach , scorn , and shame ; which may give too deep an Entrance unto these things into your minds , being such as will weaken them in their duties . This Ordinarily is a frame and disposition of mind that lies at the next door to Vertue , to Modesty , to Humility , and the like ; but in this case it lies at the next door to diffidence , despondency , and carnal fears . We are in this case to harden our Countenances , and to set our faces as a Flint and Adamant , so as to despise all Reproaches and Scorns on the account of our profession . 2. It is required , that we do not put too much value on our Names and Reputations in the world . A good name is a Precious Oyntment , it yields a good savour , but it is so only with these two limitations . ( 1. ) That it is obtained by things that are really Good and Praise-worthy ; for some have made their Names famous and acceptable to the multitude by ways and actions that have really nothing praise-worthy in them . And , ( 2. ) that they be good men who esteem their name to be good . Laudari volo , said one , sed à viro Laudato . To have a good report amongst an evil Multitude , is of no advantage . Yet are some men very tender herein , they would be praised , and spoken well of by the many ; at least they would not be spoken evilly or contemptuously of . But if we have not an under-valuation of our names and reputations universally in respect unto Christ and the Gospel , if we are not contented to be made as the Filth and 〈…〉 scouring of all things , it will greatly disadvantage us in the time of sufferings . And therefore in the Providence of God frequently it falls out , that if there be any thing that is unto us as the Apple of our eye , that of all we should be tender of our Names and reputations in , this shall be peculiarly attempted and reproached . 3. That they do not think that any new thing befalls them when they are reproached . No , not when the reproaches are new , and such as never were cast on any that went before them . For the stores of reproach , and false accusations in the treasury of Satan , and hearts of wicked men , will never be exhausted . 4. Know that where reproach goes before , persecution will follow after , in the course of the world . It thunders in Reproaches , and fails in a Storm of persecution . These sufferings consisted in afflictions ; these Afflictions did partly ●●sue upon , and partly accompany these reproaches . For those who endeavour to bring men under contempt by reproaches , will not fail to reproach them under their Sufferings . Therefore do we render the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by both , referring both the reproaches and afflictions unto their being made a gazing-stock . And the word is of a large signification , denoting every thing that is evil and grievous to us in any kind . But as it is distinguished from reproaches , it denotes suffering in their persons or enjoyments ; an instance whereof he gives in the next verse , in the spoyling of their goods . 3. The manner of their Suffering of these things , it is said they were made a gazing-stock , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is properly spoken of them who were brought on the publick Stage or Theater in any City , and there exposed unto all sorts of evils and punishments . And it was the way of the highest and most capital punishment . For when guilty persons were cast unto Beasts to be devoured , it was in the Theater , where they were made a spectacle unto the people , or a gazing-stock , But the Apostle limits the suffering of the Hebrews unto reproaches and afflictions ; they had not yet resisted unto blood . So at Ephesus they drew Gaius and Aristarchus into the Theater , with an intention to destroy them ; Acts 19. 29. But yet neither doth it necessarily follow , that those spoken of were actually or solemnly carried into any Theater , there to be reproached , then destroyed . But because the Theater was the place where persons were publickly exposed to be looked upon with scorn and contempt ; The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie mens being so exposed , and made a Spectacle , in any place , on any occasion . And this is the meaning of the phrase used by the Apostle , 1 Cor. 4. 9. No more is required hereunto , but that they were publickly , and in the sight of all that had occasion or opportunity to behold them , exposed unto these things . So was it with them , when they halled men and women out of their Meetings , who being dragged , or driven in the Streets , were committed some of them into Prisons , Acts 8. 3. then were they loaden with all manner of reproaches , and made a gazing-stock to all that were about them . This way and manner of their suffering was a great addition to it , and an aggravation of it . It requireth Excellent actings of Faith , and spiritual courage , to carry ingenuous persons above this publick contest . But their Cause and their Example were sufficient to support them , and enable them unto this Duty . I. All temporary Sufferings in all their aggravating Circumstances , in their most dreadful preparation , dress , and appearance , are but light things in comparison of the Gospel and the Promises thereof . II. There is not any thing in the whole nature of temporary Sufferings , or any circumstance of them , that we can claim an exemption from , after we have undertaken the Profession of the Gospel . This was the first part of the contention with sufferings , which those Hebrews had undergone . The other part of their sufferings was , that they became the Companions of them that were so used . They not only suffered in themselves , on what they gave occasion unto , by their own profession of the Gospel , and practice of its Worship ; but also came into a Fellowship of Sufferings with them that were so used as they were . And we may consider , ( 1. ) Who those are that were so used . ( 2. ) How they became their Companions in that condition . ( 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the word signifies the way , manner , and course of our Conversation in the World. And in that sence the sufferings of these persons is included as the Effect in the Cause . They so walked in the World as to be exposed to sufferings . We take the word in a passive sence , and render it so used , used after the same manner which you were . It is also used for to be tossed , overturned , oppressed ; which is the sence of it in this place . But the Apostle writing unto the whole Church of the Hebrews , we may enquire who they were who were used in this manner with them , for they seem to be distinguished from them unto whom he wrote . And , ( 1. ) It is not impossible but the Apostle might have respect unto those that were sober and moderate amongst the Jews themselves . For things were now come unto that confusion in Jerusalem and in all Judea , that all such persons were continually exposed unto the violence and rage of Robbers , Oppressors , and seditious Villains . The Christians , being of the same conversation with them , were not known by the multitude , nor distinguisht from them . It is not therefore unlikely that they might suffer with them in those publick violences , which being not immediately for the profession of the Gospel , they are said in what they so underwent , to be made the companions of others . Or , ( 2. ) respect may be had unto the sufferings of Christians in other places up and down the world , which they heard of , and were in no small measure affected with . But this was not peculiar unto the Church of the Hebrews ; and so not likely to be peculiarly ascribed unto them . Or ( 3. ) It may be respect is had unto some that had suffered amongst themselves at Jerusalem , or in other places of Judea , who were their Countrey-men , yet belonged not unto the stated Church of Christ in the place unto which he wrote at present . And this hath Countenance given it from the next Verse ; where it seems to be given as an instance of their being made companions of them that suffered , in that they had compassion of the Apostle himself in his bonds , and such was the condition of others . But I am rather inclined unto a double distribution of things and persons in the Text , both included in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That of Things is actual suffering , and a participation of the suffering of others . That of Persons is this , that all those unto whom he wrote , did not actually in their own persons suffer the things which he speaks of , but some of them did so suffer , and the rest of them were companions with them that did so suffer . And for the most part it so falls out in the fiercest persecution of the Gospel . All individual persons are not called forth unto the same actual sufferings ; some in the Providence of God , and through the rage of men are singled out for trials ; some are hid , or do escape , at least for a season , and it may be are reserved for the same trials at another time . So it may be said of the whole Church , that they endured a great fight of afflictions , while some of them were a gazing-stock , &c. and others of them were Companions of them who were so used . It is reserved unto the soveraign Pleasure of God to measure out unto all Professors of the Gospel their especial Lot and portion as unto trials and sufferings , so as that none ought to complain , none to envy one another . Hence it appears in what sence those who suffered not in their own persons , were made Companions of them who did so , whereby the whole Church partook of the same troubles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 1. ) They were made so by their common Interest in the same cause for which they suffered . ( 2. ) By their apprehension that the same sufferings would reach unto themselves , seeing there was the same Cause in them as in others . ( 3. ) By their sorrow , trouble , and compassion for the suffering of the Members of the same Head and Body with them . ( 4. ) By all duties of Love and Affections which they discharged in owning and visiting of them . ( 5. ) By the Communication of their Goods , and outward enjoyments unto them , who had suffered the loss of their own , so were they made their companions . VERSE 34. For ye had compassion of me in my bonds , and took joyfully the spoyling of your Goods , knowing in your selves that ye have in Heaven a better and an enduring Substance . Having distributed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Believers into two heads : ( 1 ) What they underwent some of them , at least in their own persons ; and ( 2. ) What befell them with respect unto others , suffering in the same Cause with themselves . In this Verse the Apostle gives an especial instance of each kind , only he inverts the Order , wherein he had before layd them down . For whereas he first mentioned what they suffered in themselves , and then what they accompanied others in ; here he insisteth of the latter of them in the first place , they had compassion of him in his bonds ; and of the former in the latter place , and took joyfully the spoyling of their goods . But he adds unto both the frame of their minds in what they did and suffered . As unto others , they were their companions in sympathy and compassion , and as unto their own losses , they them took joyfully . Of the First , the Apostle gives an instance in himself , Ye had compassion of me in my bonds . And this he affirms as a proof and confirmation of what he had spoken before concerning their being made Companions of them that suffered . This is exprest in the introductive particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for even you had , as for Example sake . I have proved before the Apostle Paul was the Author of this Epistle , and this very passage is sufficient to confirm it . For who else could there be , whose bonds for the Gospel were so known , so famous among the Believers of the Jews as his own . For the other persons , who some would needs fancy to be Writers of this Epistle , as Luke , Barnabas , and Clemens , there 's nothing in the Scripture or Ecclesiastical story of any of their Bonds in Judea , whereof it is plain that he here speaketh . But the sufferings of our Apostle in this kind of bonds and imprisonment were peculiar above any other Apostles whatsoever . Hence he stiles himself in particular Philem. 1. the bond-man for Christ , and gloried in his bonds as his peculiar honour , Acts 26. 29. an Ambassador in bonds , Eph. 6. 20. So Phil. 1. 7. and 12. 13 , 14 , 16. Col. 4. 3. which he desired the Church to remember him in , Col. 4. 18. 2 Tim. 2. 9. Wherefore his bonds being singularly and above all others so known , so famous , so useful , such a subject of the Churches Prayers , and of their Faith , having been begun and long continued among those Hebrews , and being spoken of by him as a matter known unto them all , 't is unreasonable to suppose that any other is intended . Of what sort or kind the sufferings of any that God employs in the Ministry of the Gospel shall be , is in his soveraign disposal alone . And in this Apostle unto whom as being the Apostle of the Gentiles , God had designed more work and travelling up and down the world , than unto any of the other , it may be unto them all ; yet God was pleased that much of his time should be spent in bonds and imprisonments . But although the principal reason hereof must be left hid in the wisdom and soveraign good pleasure of God ; yet we may see that two inestimable Advantages did redound unto the Church thereby . For , ( 1. ) His bonds being first at Jerusalem , and afterwards at Rome , as Acts 23. 11. the two capital Cities and seats of the Jews and Gentiles ; and he being called out to plead the Cause of the Gospel openly and publickly , the report of it was carried all the world over , and occasion given unto all sorts of men to inquire what it was , that a man remote from the suspicion of any crime , did suffer such things for . I no way doubt but that multitudes by this means were brought to make inquiry after , and into the Doctrine of the Gospel , which otherwise would have taken no notice of it . See Eph. 1. 12 , 13 , 14 , 15 , 16. And , ( 2. ) During his confinement under those bonds , the Holy Ghost was pleased to make use of him in writing sundry of those blessed Epistles which have been the Light and Glory of the Gospel in all Ages . Wherefore let every one of us be content and rejoyce in what may soever God shall be pleased to call us to suffer for the truth of the Gospel . For although it may seem outwardly to be of the greatest advantage thereunto , which is the only thing we would desire , that we might enjoy our Liberty ; yet God can and will make them subservient unto his own glory , wherein we ought to acquiesce . Secondly , He expresseth the concernment of these Hebrews in those bonds of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they suffered together with him therein . They were not unconcerned in his sufferings , as being satisfied with their own freedom , as is the manner of some . Now compassion consists in these things . ( 1. ) A real condolency , grief , and trouble of mind for the bonds of others , as if we our selves were bound . ( 2. ) Continual Prayers for their relief , supportment , and deliverance ; as it was with the Church in the Case of Peter in his bonds , Acts 12. ( 3. ) A ministration unto them , as unto the things that may be outwardly wanting , as many did to Paul , Acts 24. 23. ( 4. ) The owning and avowing of them , as not being ashamed of their chains , bonds , or sufferings , 2 Tim. 1. 16 , 17. ( 5. ) A readine to undergo hazards , difficulties and dangers , for them who are called thereunto , Rom. 16. 4. It is not a heartless , fruitless , ineffectual pity that the Apostle intends ; but such a frame of mind that hath a real concernment in the sufferings of others , and is operative in these and the like duties towards their good . These things are required in us towards all those who suffer for the Gospel , according as we have oportunity for their exercise . Where this is wanting we can have no solid Evidence of our being one with them in the same mystical Body . The remembrance of this frame , and the discharge of all those duties towards them who have suffered , is of singular use to prepare our minds for , and to confirm our hearts in our own sufferings when they do approach . 2. He minds them of their deportment under their own sufferings , they took joyfully . That which they suffered in was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their outward substance , and present enjoyments : It is extended unto Houses , Lands , Possessions , whatever rightfully belongs unto men and is enjoyed by them . But it is especially applied unto things of present use , as the goods of a mans House , his Money , Corn , or Cattel , which are more subject to present rapine and spoil , than other real Possessions , Lands or Inheritances . These are the things of mens present supportment without which ordinarily they cannot live nor subsist . And therefore in persecutions , the enemies of the Gospel do usually fall on these in the first place , as supposing that the loss of them will reduce their owners unto all sorts of extremity , especially when they have no pretence or warranty as yet to destroy their persons . They will take , from them the bread that they should eat , the clothes that they should wear , the beds whereon they should lye , whatever is of use unto them and their families . And this must needs be a sore trial unto men , when not only themselves , but their Relations also , their Wives and Children , some perhaps in their Infant age , are reduced unto all extremities . The way whereby they were deprived of their goods was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was by rapine and spoil . What pretence of Law , or constitution of the Rulers they who did it , had for what they did , I know not ; But the way of Execution was with savage rapine and spoil , as the word signifies . They violently tare away from them what they did enjoy ; not aiming to take all the spoil meerly unto their own advantage , wherewith yet the minds of some cursed Enemies are influenced , but at the satisfaction of their rage and malice , in the ruine of the Saints of Christ. This it seems had been the state of things with these Hebrews , which was now passed over for that season , but in all probability would quickly again return , as the warning here given them by the Apostle did plainly intimate . And it is the way of the world in such persecutions , after they have vented their rage and malice for a while , and satisfied themselves with their own cruelty , to give over until some new cause , pretence , or new instigation of the Devil sets them a work again . 3. The frame of mind in the Hebrews as unto this part of their suffering is , that they took their losses and spoiles with joy . Nothing doth usually more affect the minds of men than the suddain spoiling of their goods , what they have laboured for , what they have use for , what they have provided for themselves and their families . We see in ordinary Cases what Wailings and Lamentatious do accompany such occasions . But these Hebrews received and accepted of this rapine of their goods , not only patiently and chearfully ; but with a certain peculiar joy . The ground whereof the Apostle declares in the close of this verse , knowing in your selves , that ye have in Heaven a better and an enduring substance . Some Copies of the Original , and some antient translations , as the vulgar Latin , read the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And I suppose the difference arose from the Order of the words in the Text , or the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but interposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between them . Hence the words may be rendred as we do , knowing in your selves that you have a better substance , or as they lye in the Original knowing that ye have a better substance in your selves . In this latter way it is evident that there is no place for that addition in Heaven , which is necessary in the former . For it is not proper to say , knowing that you have in your selves in Heaven , though it be most proper to say , knowing in your selves that you have in Heaven . I confess I should absolutely imbrace the latter reading , knowing that you have in your selves , and so leave out that , in Heaven , for evident reasons , did not the authority of the most antient Copies and Translations of the best note require the retaining of it . However , I shall open the words according to both readings . 1. Knowing that we have in our selves . The things which they had lost , were their goods , or their substance , as they are called , Luke 15. 13. Unto these he opposeth the substance , which of what nature it is , he declares in comparison with those other goods . Those other goods were so theirs , as that they were without them , things lyable unto rapine and spoyl , such as they might be , such as they were deprived of ; men could and men did take them away . But this substance is in themselves , which none could take away from them , none could spoil them of . Such is the peace and joy that our Lord Jesus Christ gives unto his Church here below , John 16. 22. chap. 14. 27. And if the substance , here intended , be that which was in themselves , in opposition unto those external goods , which they might be , and were deprived of , then it is that subsistence in the soul and unto the experience of Believers , which Faith gives unto the Grace and Love of God in Christ Jesus , with all the consequents of it here and for evermore . This is that which comforts Believers under all their troubles , this fills them with joy unspeakable and full of Glory , even in their Sufferings . This will make them to take joyfully the spoiling of their goods , when they lay it in the Ballance against them . In this sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth an assurance arising from experience , as the word is often used . They knew they had it in themselves , from the Powerful Experience which Faith gave them of it . So the whole of it is intended , and at large explained by the Apostle , Rom. 5. 1 , 2 , 3 , 4 , 5. Faith gives us Justification before God , access unto him , and acceptance with him , and therewithal gives joy and rejoycing unto the Soul ; and this it doth in an especial manner under Tribulations and Sufferings , enabling men to take joyfully the spoiling of their goods , for it stirreth up all Graces in such a Condition unto their due Exercise issuing in a blessed experience of the Exellency of the Love of God , and of his Glory in Christ with a firm and stable hope of future Glory . Yea and by these things doth the Holy Ghost shed abroad the Love of God in our Hearts , which will give joy in any Condition . And this Substance hath both the Qualifications here assigned unto it . ( 1. ) It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better , more excellent , incomparably so , than the outward goods that are subject to rapine and spoil . And it is ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abiding , that which will not leave them in whom it is , can never be taken from them . My joy shall no man take from you . Faith giving an experience of the Excellency of the Love of God in Christ and of the Grace received thereby , with its incomparable preference above all outward perishing things , will give joy and satisfaction in the loss of them all , upon the account of an interest in these better things . If we follow the Ordinary reading and retain those words , in heaven , the whole must be somewhat otherwise expounded . For it is not the Grace of faith but hope that is expressed . And , ( 1. ) That expression of knowing in your selves , declares the evidence they had of the grounds whereon they rejoyced in the spoiling of their goods . It was manifest and evident unto themselves . The world looked on them under another notion , they took them , and declar'd them to be persons who deserved all manner of evil in this world , and such as would perish for ever in that which is to come . So they did to Christ himself , when they reproached him with his trust in God when he was on the Cross. In this case the Apostle doth not direct them unto any outward defence of themselves , but only unto the uncontrollable evidence , which they had in themselves , of future glory . And this they had , ( 1. ) From the Promises of Christ : ( 2. ) From the Testimony and witness of the holy Ghost . ( 3. ) From the Experience which they had of the beginnings and first-fruits of this glory in themselves . Faith in and by these means will give an infallible evidence of Heavenly things , secure against all opposition ; and in all these things it works by hope , because it respects things that are future . 2. This substance is said to be in Heaven , it is there prepared , there laid up , there to be enjoyed . Wherefore it compriseth the whole of the future state of blessedness ; and 't is well called Substance , as 't is also riches , and an inheritance , or a weight of glory ; for in comparison of it , all other things temporary have no substance in them . 3. They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have this Substance , not in present possession , but in right , title , and evidence . They know in themselves that they had an undeniable Title unto it , which none could deprive them of , but that they should certainly enjoy it in the appointed season . Wherefore they are said to have it , ( 1. ) Because it is prepared for them in the will , pleasure and Grace of God. It is your Fathers pleasure to give you the Kingdom . ( 2. ) Because 't is purchased for them by the blood of Christ ; he hath purchased , or obtained eternal redemption . ( 3. ) 'T is promised unto them in the Gospel . ( 4. ) It is secured for them in the Intercession of Christ. ( 5. ) Granted unto them in the First-fruits . ( 6. ) All this is confirmed unto them by the Oath of God. The First-fruits they had in possession and use , the whole in right and title : And continual application of it was made unto their souls by the hope which will not make ashamed . 4. How this substance is better then outward enjoyments , and abiding , needs not to be explained , they are things in themselves so plain and evident . This two-fold interpretation of the words is so far coincident and agreeing in the same sence in general , that we may draw our Observations from both or either of them . As , I. It is the glory of the Gospel , that it will on a just account , from a sense of and interest in it , give satisfaction and joy unto the souls of men in the worst of sufferings for it . II. It is our duty to take care that we be not surprized with outward sufferings , when we are in the dark as unto our interest in these things . This may often fall out through our carelesness , negligence , and want of keeping our garments about us in our walk before God : They rejoyced as knowing they had in themselves , which otherwise they could not have done . III. Internal Evidences of the beginnings of Glory in Grace , a sense of Gods love , and assured pledges of our Adoption , will give insuperable joy unto the minds of men under the greatest outward sufferings . IV. It is our Interest in this world , as well as with respect unto Eternity , to preserve our Evidences for heaven clear and unstain'd , so that we may know in our selves ; which is the ground of this great Duty . V. There is a substance in spiritual and Eternal things , whereunto Faith gives a subsistence in the souls of believers . See chap. 11. 1. VI. There is no Rule of proportion between Eternal and temporal things . Hence the enjoyment of the one will give joy in the loss of the other . VERSE XXXV , XXXVI . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VERSE 35 , 36. Cast not away therefore your Confidence , which hath great recompence of reward . For ye have need of patience , that after ye have done the will of God , ye might receive the Promise . IN these two verses there is an Inference from his former argument , and a Confirmation of it from the necessity of what is required thereunto . The first in ver . 35. wherein the Apostle gives us the peculiar design , use , and force of the preceding Exhortation unto the consideration of what they had suffered in and for the profession of the Gospel . And there is in the words , ( 1. ) A note of inference from the foregoing discourse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore . ( 2. ) A grace and duty which in this Inference he exhorts them to retain , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 3. ) The manner of their retaining it , cast not away . ( 4. ) The Reason of the Exhortation not to cast it away , because it hath great recompence of reward . 1. The inference is plain : seeing you have suffered so many things in your Persons and Goods , seeing God by the power of his grace hath carried you through with satisfaction and joy , do not now despond and faint upon the approach of the same difficulties , or those of a like nature . The especial force of the inference the words themselves do declare . 2. That which he exhorts them thus unto by this argument is the preservation and continuance of their confidence . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever it be , was that which engaged them in and carryed them through their sufferings , which alone was praise-worthy in them . For meerly to suffer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and may be good or evil , as it's causes and occasions , and circumstances are . Now this was absolutely neither their Faith nor Profession . But as we have had occasion to mention several times , it is a fruit and effect of faith , whereby the minds of Believers are made prompt , ready , free , unto all duties of profession , against all difficulties and discouragements . It is a boldness of mind with freedom from bondage and fear in the duties of Religion towards God and man , from a prevailing perswasion of our acceptance with God therein . In this frame of Spirit , by this fruit and effect of faith these Hebrews were carried chearfully through all their sufferings for the Gospel . And indeed without it , it is impossible that we should undergo any great sufferings unto the glory of God , or our own advantage . For if we are made diffident of our cause by unbelief ; if the helps and succours tendered in the Gospel and promises thereof be betrayed by fear ; if the shame of outward sufferings and scorns do enfeeble the mind ; if we have not an evidence of better things to lay in the Ballance against present evils , it is impossible to endure any great fight of afflictions in a due manner . Unto all these evil habits of the mind is this confidence opposed . This was that Grace , that exercise of Faith , which was once admir'd in Peter and John , Acts 4. 13. And there can be no better account given of it , then what is evident in the behaviour of those two Apostles in that season . Being in bonds , under the power of their enraged enemies for preaching the Gospel , yet without fear , tergiversation , or hesitation , without all questioning what will be the issue , and how they would deal with them whom they charged to have murdered the Lord Jesus ; with all boldness and plainness of speech , they gave an account of their Faith , and testified unto the Truth . Wherefore these things that I have mentioned are plainly included in this confidence , as to invincible constancy of mind , and boldness in the profession of the Gospel , in the face of all difficulties , through a trust in God , and a valuation of the Eternal reward , which are the Foundation of it . This frame of Spirit they ought to labour to confirm in themselves , who are or may be called unto sufferings for the Gospel . If they are unprepared , they will be shaken and cast down from their stability . 3. This confidence which hath been of such use unto them , the Apostle Exhorts them now not to cast it away ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He doth not say , leave it not , forgo it not ; but cast it not away . For where any Graces have been stirred up unto their due exercise , and have had success , they will not fail , nor be lost without some positive act of the mind in rejecting of them , and the refusal of the succours which they tender unto us . And this rejection may be only as unto it's actual exercise , not as unto it's radical in-being in the soul. For as I look on this confidence as a Grace , so it is not the root , but a branch of it : Faith is the root , and confidence is a branch springing out of it . Wherefore it may , at least for a season , be cast away , while faith abides firm . Sometimes failing in Faith makes this Confidence to fail , and sometimes failing in this Confidence weakens and impairs Faith. When faith on any occasion is impaired and insnared , this confidence will not abide . And so soon as we begin to fail in our confidence , it will reflect weakness on faith it self . Now unto the casting away of this Confidence these things do concur . ( 1. ) That it do as it were offer it self unto us for our assistance as in former times . This it doth in the reasonings and arguings of faith for boldness and constancy in profession , which are great and many , and will arise in the minds of them that are Spiritually enlightned . ( 2. ) Arguments against the use of it , especially at the present season when it is called forth , are required in this case ; and they are of two sorts . ( 1. ) Such as are suggested by carnal wisdom , urging men unto this or that course whereby they may spare themselves , save their lives , and keep their Goods , by rejecting this confidence , although they continued firm in the Faith. ( 2. ) From carnal fears , representing the greatness , difficulties and dangers that lye in the way of an open profession with boldness and confidence . ( 3. ) A resolution to forgoe this confidence upon the urgency of these arguings . ( 4. ) An application unto other ways and means inconsistent with the exercise of this Grace , in the discharge of this duty . And hence it appears how great is the evil here dehorted from , and what a certain entrance it will prove into the Apostacy it self so judged as before , if not timely prevented . And 't is that which we ought continually to watch against . For he that was constant in this Grace , yet did once make a forseiture of it unto his unutterable sorrow , namely , the Apostle Peter . And it is not lost but upon the Corrupt reasonings which we have now mentioned that aggravate its guilt . He that casts away his Confidence as unto his present profession , and the duties thereof , doth what lies in him cast away his interest in future salvation . Men in such cases have a thousand pretences to relieve themselves . But the present Duty is as indispensibly required , as future happiness is faithfully promised . Wherefore the Apostle adds the Reason why they should be careful in the preservation of this confidence , which is , that it hath a great recompence of reward . That which the Apostle as unto the matter of it calls here a recompence of reward , in the end of the next verse , from the formal cause of it , he calls the promise , and that promise which we receive after we have done the will of God. Wherefore the reward of recompence here intended is the glory of Heaven , proposed as a crown , a reward in way of recompence unto them that overcome in their sufferings for the Gospel . And the future glory , which as unto it's Original cause is the fruit of the good pleasure and soveraign grace of God , whose pleasure it is to give us the Kingdom ; and as unto it's Procuring cause is the sole purchase of the blood of Christ , who obtained for us Eternal redemption ; and on both accounts a free gift of God ; for the wages of sin is death , but the gift of God through Christ is Life Eternal , so as it can be no way merited nor procured by our selves , by vertue of any proportion by the rules of Justice between what we do or suffer and what is promised ; is yet constantly promised unto suffering Believers under the name of a recompence and reward . For it doth not become the Greatness and Goodness of God to call his own people unto sufferings for his Name , and unto his Glory , and therein the loss of their Lives many times , with all Enjoyments here below ; and not propose unto them , nor provide for them , that which shall be infinitely better than all that they so undergo . See Heb. 6. 11. and the Exposition of that place , Rev. 2. 3. Wherefore it is added , 3. That this Confidence hath this recompence of reward , ( that is ) it gives a right and title unto the future reward of glory ; it hath it in the promise and constitution of God ; whoever abides in it's Exercise shall be no loser in the issue . They are as sure in divine Promises as in our own possession . And although they are yet future , Faith gives them a present subsistence in the soul , as unto their power and efficacy . In the times of suffering , and in the approaches of them it is the duty of Believers to look on the Glory of Heaven , under the notion of a refreshing , alsufficient Reward . VERSE 36. For ye have need of Patience , that after ye have done the Will of God , ye might receive the Promise . The Apostle in these words confirms the necessity of the Exhortation he had insisted on . He had pressed them unto nothing but what was needful for them . For whereas there were two things proposed unto them ; one in the way of Duty , namely , that they should do the will of God ; the other in the way of Reward , or what they should receive upon their so doing ; things were so ordered in the soveraign pleasure and will of God , that they could believe neither of them , not only without the Duty which he exhorted them unto , but without a continuance therein . And indeed , this Exhortation , not to cast away their confidence , that is , to abide in it , and to improve it against all difficulties and dangers , doth include in it that patience which he affirms that they stand in need of . Wherefore there are three things in the words . ( 1. ) The confirmation of the preceding Exhortation by this reason , that they had need of Patience . ( 2. ) The time and season wherein that Patience was so needful as unto them , and that was whilest they were doing the will of God. ( 3. ) The end whereunto it was necessary , which is the receiving of the Promise . ( 1. ) The rational Enforcement is introduced by the Redditive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For. This is that which you must apply your minds unto , or you cannot attain your end . ( 2. ) That which he asserts in this reason is , that they had need of Patience . He doth not charge them with want of Patience , but declares the necessity of it as unto its continual Exercise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a bearing of evils with quietness , and complacency of mind , without raging , fretting , despondency , or inclination unto complyance with undue ways of deliverance . In Patience possess your Souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or confidence will ingage men into troubles and difficulties in a way of duty . But if patience take not up the work , and carry it on , confidence will flagg and fail . See chap. 6. 11 , 12. and our Exposition thereon . Patience is the perfecting grace of suffering Christians , James 1. 4 , 5. And that which all tribulations do excite in the first place unto it's proper actings , whereon the exercise of other graces doth depend , Rom. 5. 4 , 5. This saith the Apostle you have need of . He speaks not absolutely of the Grace it self , as though they had it not , but of its continual exercise in the condition wherein they were , or whereinto they were entring . Men for the most part desire such a state wherein they may have as little need and use of this grace as possible . For it supposeth things hard and difficult , about which alone it is conversant . But this is seldom the estate of the professors of the Gospel . For besides the troubles and afflictions which are common unto , and almost inseparable from this life , they are for the most part continually exposed unto all sorts of troubles and miseries , on the account of their profession . He that will be the disciple of Christ , must take up his Cross. The necessity here intimated of Patience , is grounded on these two suppositions . ( 1. ) That those who profess the Gospel in sincerity shall ordinarily meet with trials , tribulations , and sufferings upon the account of that profession . This the Scripture , and the experience of all ages doth abundantly testifie ; And in particular , it was the condition of these Hebrews , as it was of all the primitive Churches . ( 2. ) That without the constant exercise of Patience , none can pass through these tribulations unto the glory of God , and their own advantage , as unto the great end of the obtaining the promise of Eternal Life . For without it men will either faint and give way to temptations , that shall turn them aside from their profession ; or will misbehave themselves under their sufferings , unto the dishonour of God , and the ruine of their own souls . Patience is not a meer endurance of trouble , but it is indeed the due exercise of all graces under sufferings ; nor can any grace be acted in that condition where Patience is wanting . The Exercise of Faith , Love , and delight in God , the resignation of our selves to his soveraign will and pleasure , the valuation of things Eternal above all things of this present life , whereby the soul is kept quiet and composed , free from distractions , fortified against temptations , resolved for perseverance to the end ; this is Patience . It is therefore indispensibly necessary unto this condition . He that would abide faithful in difficult seasons , must fortifie his soul with an unconquerable Patience . ( 1. ) Then pray for it . ( 2. ) Give it it 's due exercise in the approaches of troubles , that it be not pressed and overwhelmed by thoughts contrary unto it . ( 3. ) Take care to keep Faith vigorous and active : it will grow on no other root but that of Faith. ( 4. ) Especially exercise Faith unto a view of Eternal things , which will ingage the aid of Hope , and administer the food that Patience lives upon . Wherefore in this case , ( 5. ) Remember , 1. That the want of it layes the soul open unto the power and efficacy of all sorts of temptations , for this is the only Armour of proof against the assaults of Satan and the World in a suffering season . 2. 'T is that alone which will asswage the pain of sufferings , ease the burden of them , rebate their edge , and make them easy to be born . All other things will fall before the sharpness of them , or give relief that shall end in ruine . 3. It is this alone whereby God is glorified in our sufferings , and honour given to Jesus Christ in the Gospel . The next thing in the words is the season of the necessity of the continuance of the exercise of this Grace and Obedience , untill we have done the will of God. There is no dismission from the discharge of this duty untill we have done the whole will of God. The Will of God is twofold ; ( 1. ) The Will of his Purpose and good pleasure , the Eternal act of his Counsel , which is accompanied with infinite wisdom concerning all things that shall come to pass . ( 2. ) The Will of his Command presenting unto us our Duty , or what it is that he requireth of us . Respect may be , and I judge is had unto the will of God in both these sences in this place ; For ( 1. ) A respect is had unto the will of God disposing the state of the Church and all Believers therein into Troubles , Sufferings , and Temptations ; 1 Pet. 3. 17. He could , if it had seemed good unto him have placed the Church in such a condition in the world , as that it should have been freed from all outward troubles and distresses . But it is his will that it should be otherwise , and 't is for the ends of his own glory , as also the good of the Church in that state wherein they are to continue in this world . This therefore is that which we are to acquiesce in as unto all the sufferings we may de exposed unto in this world . It is the will of God , that it should be so . And he seldom leaves us destitute without a prospect into those holy Reasons and ends of it , for which it is necessary that it should be so . But whereas this principally respects sufferings , it will be said , How can we do this will of God , when nothing is required of us but outwardly to endure what we do undergo ? I answer , ( 1. ) Though sufferings be principally intended in this place , yet they are not so only . The whole state and condition of our lives in this world depends on this will of God , the time of our doing and suffering , of living and dying , with all our circumstances , are resolved into his will concerning them . And it is weariness of the effects of this will of God , that is in the most the cause of their departure from their profession . Wherefore this sence is not to be excluded . See Acts 13. 26. But , ( 2. ) The will of God is that whereby our whole duty is presented unto us as unto our Faith , Obedience , and Worship . As our Lord Christ came to do the will of him that sent him , according to the Commandment he received of him . The whole of our duty is resolved into the will of God , ( that is ) the will of his Command ; and so to do the will of God in this sence is to abide constant in all the duties of Faith and Obedience , Worship and Profession , which he requireth of us . And there is no release in this matter whilest we are in this world . Wherefore , sayes the Apostle , you have need of patience , during the whole course of obedience presented unto you , as that without which you cannot pass through it , so as thereon to inherit the promises . What is meant here by the promise is evident from the Context . All the promises of Grace and mercy in the Covenant which they had already received . God had not only given them the promises of all these things , but he had given them the good things themselves that were promised , as to the degrees and measures of their enjoyment in this world . And as unto the promise of Eternal life and glory , they had received that also , and did mix it with Faith. But the thing promised it self they had not received . This different notion of the promises the Apostle declares Chap. 11. as we shall see , God willing . I. The glory of Heaven is an abundant recompence for all we shall undergo in our way towards it . II. Believers ought to sustain themselves in their sufferings with the promise of future glory . III. The future Blessedness is given unto us by the promise , and is therefore free and undeserved . IV. The consideration of Eternal Life as the free effect of the grace of God and Christ , and as proposed in a gracious promise , is a thousand times more full of Spiritual refreshment unto a believer , than if he should conceive of it or look upon it meerly as a reward proposed unto our own doings or merits . VERSE XXXVII , XXXVIII , XXXIX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VERSE 37 , 38 , 39. For yet a little while , and he that shall come will come , and will not tarry . Now the Just shall live by Faith : but if any man draw back , my Soul shall have no pleasure in him . But we are not of them who draw back unto perdition : but of them that believe to the saving of the Soul. THe substance of the Apostolical exhortation , as hath been often observed , is the Constancy of the Hebrews in their profession against persecutions and temptations . Unto this end he commends unto them the necessary use of confidence and Patience , as those which would carry them through their difficulties , and support them under it . But those Graces are not the root whereon constancy and perseverance do grow , they are all branches of it . They do not give strength unto the soul to do and suffer according to the mind of God , but they are the way whereby it doth exercise its strength which it hath from another grace . It is faith from whence alone all these things do spring . This the Apostle knowing , he reserves the declaration of its nature , efficacy , and power unto the close of this argument . And such an ennarration of the nature and efficacy of it he intends , as will certainly effect the great work of carrying them through their difficulties , even all that they may be called unto , because it hath done the same in all true Believers from the foundation of the world . Wherefore , as is usual with him , in these Verses , he makes a transition unto the consideration of Faith it self , whereinto he resolves the whole Exhortation unto constancy in profession . And there are three things in these three verses . ( 1. ) A Proposal of the Object of faith , which is the coming of Christ with the circumstances of it , v. 37. ( 2. ) The necessity and efficacy of Faith on that proposal , with the certain ruine of them that are strangers unto it , confirmed by prophetical testimony , v. 38. ( 3. ) The Judgment of the Apostle concerning these Hebrews , as unto their Faith , and the sincerity of it ; from whence he proceeds to declare it's nature , and confirm its efficacy , v. 39. VERSE 37. For yet a little while , and he that shall come will come , and will not tarry . It might arise in the minds of these Hebrews , weakning and discouraging them from a complyance with this Exhortation of the Apostle , that it was a long time that they were to be exposed unto , and exercised with these troubles , so as that they might justly fear that they should be worn out by them . And indeed there is nothing doth more press upon , and try the minds of men in their sufferings , than that they can see no issue out of them . For we are all naturally inclined to desire some rest and peace , if it may stand with the will of God , whilest we are in this world . To encourage them against the influence of this temptation , the Apostle accommodates a testimony out of the Prophet Habakkuk , which leads him directly unto the consideration of the power and efficacy of Faith , which he had designed . Hab. 2. 3 , 4. For the vision is yet for an appointed time , but at the end it shall speak and not lie : though it tarry , wait for it , for it will surely come , it will not tarry . Behold , his soul which is lifted up , is not upright in him ; but the just shall live by his faith . He speaks of a Vision , that is , a prophetical vision of good things which God would effect in due time . And there is the same Reason in general of all the promises of God. Wherefore what is spoken of one , namely , of the deliverance of the people , may be accommodated unto another , namely , the coming of Christ whereby that deliverance is to be wrought . There is in the Prophet a supposition that it seems to be delayed , and the accomplishment of it to be retarded ; though it tarry , saith he ; that is , seem to you so to do . For believers are apt to think long under their sufferings of the seeming delaies of the accomplishment of Gods promises , and long for the time of it ; as wicked men and Scoffers harden themselves in their sins and impieties on the same account with respect to Gods Threatnings ; 2 Pet. 3. 1 , 2 , 3 , 4. But saith he , it will not tarry ; that is , although it seem to you so to do , and you are dejected thereon about it ; yet there is an appointed time for it , and that in it self no long time , beyond which it shall not be deferr'd one moment , Isa. 60. 22. 2 Pet. 3. This whole sence the Apostle compriseth in this verse , though he do not peculiarly render the words of the Prophet . 1. He respects in this Verse the season of the accomplishment of what he now proposeth unto them . And there are three things therein . ( 1. ) An Acknowledgment that it is not immediately to be looked for . For it is a thing yet to be waited for , yet there remains some time for its accomplishment ; and this is that which renders their confidence and Patience in Sufferings so necessary , as he had before observed . The delay of the Accomplishment of Promises is a great exercise of Faith and Patience . Whence are all the Exhortations not to faint in our minds , nor to be weary . ( 2. ) There is a limitation of the time for the accomplishment of what seems so to be delayed , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little space . Though it seem to tarry , wait for it , it will come , and that ere long , or after a short space of time . ( 3. ) A farther declaration of the Nature of this Season in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quantum quantum , or quantillum quantillum ; the reduplication of the word may yield a double sence . ( 1. ) A Limitation of the time , a very little , a short space not to be fear'd or reckon'd on . ( 2. ) On the other side , a supposition of some Duration how long soever it be , yet it is but a little while . According unto either sence the design of the Apostle is the same , which is to satisfie the Hebrews that there shall be no such delay in what they looked after and expected , as should be a just cause of despondencies or weariness in them . As if he had said , My Brethren , faint not , be not weary nor discouraged , keep up Confidence and Patience , you know what you wait for and expect , which will be an abundant recompence unto you for all your Sufferings ; And whatever appearances there may be of its tarrying or delay , whatever it may seem to you , yet if you have but a prospect into Eternity , be it what it will , it is but a very little while , and so is to be esteemed by you . 2. That which is proposed unto them under this Limitation is this , that he who shall come will come , and will not tarry . What the Prophet spake of the Vision he saw , the Apostle applies unto the Person of Christ , for the reasons before mentioned : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that shall come , is a Periphrasis of Christ , frequently used and applied unto him . Once it is used to express his Eternity , Rev. 1. 8. but generally it hath respect unto the Promise of him . The Foundation of the Church was laid in the Promise that he should come , and he came in his Spirit unto them from the foundation of the World ; 1 Pet. 1. 11. ch . 3. 18 , 19 , 20. yet this was he that should come , as is expressed John 1. this was his coming in the Flesh. After his Incarnation and Ministry , he was now with respect unto them , he that was come . Yea , to deny him to be come in answer unto that promise , is Antichristian , 1 John 4. 3. Yet after this , he was to come again , on a double account . 1. In the Power of his Spirit , and the exercise of his Royal Authority , for the setting up and settling his Church in the world ; whereof there are two parts : ( 1. ) The Assistance of his Spirit , with his miraculous Operations unto the Ministers of the Gospel , which were the powers of the world to come , John 16. 7 , 8. This was an illustrious Advent of Christ , not in his own person , but in that of his Vicar and Substitute , whom he promised to send in his stead . Hereby he was acquitted from all that dishonour , contempt andreproach , that was cast on him in the world . ( 2. ) He was to come for the punishment and destruction of his stubborn and inveterate Adversaries . And these also were of three sorts . ( 1. ) Those that were so directly unto his own Person , and by consequence unto his Gospel . ( 2. ) Such as were directly Enemies unto his Gospel , and by consequence unto his Person . ( 3. ) Such as were declared Enemies to them both . ( 1. ) Of the First sort were the Jews who slew him , who murdered him , and cast him out of the Vineyard , and thereon continued their hatred against the Gospel , and all that made profession thereof . He was to come to destroy those murderers , and to burn their City , which fell out not long after the writing of this Epistle , and is properly intended in this place . See Matth. 24. 3 , 27 , 30. 2 Pet. 3. 4. Jude 14. Rev. 1. 7. Mark 16. 28. James 5. 7 , 8. For hereon ensued the deliverance of the Church from the Rage and persecution of the Jews , with the illustrious propagation of the Gospel throughout the world . ( 2. ) The Pagan Roman Empire was the Second sort of his Adversaries who were immediate Enemies unto his Gospel , and consequently to his Person . These after the destruction of the former sort , raged with all Blood and Cruelty against the Church for sundry Ages . These therefore he promised he would come and destroy ; and the Faith of the Church concerning this his Coming was , that he that should come , would come , and would not tarry . The description of this coming of Christ is given us ; Rev. 6. 7 , 8 , 9 , 10. ( 3. ) After this arose a third sort of Enemies , who in words owning his person and Gospel opposed all his Offices , and persecuted all that would yield Obedience unto him in the Exercise of them , and were thereby consequentially Enemies both to his Person and Gospel . This was the Apostate Christian Church of Rome , or the New Testament Babylon . And in respect of these Enemies of his , Christ is still he that is to come , and as such is believed in , and his coming prayed for by all the Saints . For he is to destroy the Man of Sin , the Head of that Apostasie , by the Brightness of his coming . For as the opposition made unto him did not arise suddenly , and at once , as those forementioned did , especially that of the Jews , whose destruction was therefore speedy and at once , but in a long tract of time grew up gradually unto its height ; so he will destroy it in like manner . And therefore although he hath set his hand unto that work , and begun the Execution of his Judgments on the Antichristian State in some degree , yet as to the utter destruction of it by those Plagues which shall befall it in one day , he is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that is looked for , he that is to come . 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto his coming at the last day unto Judgment . This is known and confessed , and the business of his coming therein is the Prayer of the whole Church , Rev. 22. 20. And it is an Article of Faith , whose nature we have described on Chap. 6. 5. It may be now inquired , with respect unto whether of these comings , it is said here he shall come , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is generally referr'd by Interpreters unto his last Advent at the day of Judgment . I doubt not but that also is included , but I dare not exclude the other Comings mentioned , as things which were principally suited unto the relief of the Church under it's distress . For unto every state of the Church there is a coming of Christ suited and accommodated unto their condition , whereby their Faith is kept in continual exercise of desires after it . This was the life of faith under the Old Testament as to his coming in the flesh , until it was accomplished . This faith after his Resurrection they lived on , though but for a short season , untill he came in the power of his Spirit , and his miraculous Operations , so to convince the World of Sin , Righteousness , and Judgment . Nor do I understand how the Just can live by faith , without a continual expectation of the coming of Christ in a way suited to the Sufferings and Deliverance of his Church in that season . For instance , the state was such now with those Hebrews , that if an end were not put unto it , or the dayes were not shortned , no flesh among them could have been saved , as our Saviour speaks , Matth. 24. 22. In this state the Church looked for such a coming of Christ , as should work out their Deliverance , and he came accordingly , as we have shewed . Afterwards , the Earth was filled with the Blood of Saints and Martyrs , by the Power of the Roman Empire . In this state those that were slain , and those that were alive , appointed unto death , cryed , How long , Lord , holy and just , doest thou not avenge our blood on them that live on the Earth ? They exercised Faith also in this word , that it was but a little while , and he that shall come , will come ; which he did accordingly . And the case is the same with those that suffer under the Antichristian Apostasie , they live , pray , and believe in the expectation of the Appearance of the Brightness of that coming of Christ , wherewith the Man of Sin shall be consumed , and although it seem to tarry , they wait for it : This is the faith and patience of the Saints . Wherefore , the End for which this coming of Christ is proposed unto the Church , being the supportment and encouragement of their Souls unto Faith and Patience , a respect must be had unto such a coming as is suited to their relief in their present state and condition . And this unto these Hebrews was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a literal sence . So it is to be accommodated unto all other states of the Church . And therein , the consideration of the coming of Christ at the last day unto the final and eternal Judgment , ought not to be omitted . This is that Anchor and great Reserve of Believers in all their distresses and sufferings , when all appearance of deliverance in the World absolutely ceaseth , to betake themselves unto this , that there is a day approaching , wherein God will judge the World in righteousness , by the Man whom he hath ordained . That the Lord Christ shall assuredly come unto that Judgment , is that which they principally resolve their Satisfaction into . See 2 Thess. 1. 6 , 7 , 8 , 9 , 10. I. It is essential unto Faith to be acted on the promised Coming of Christ to all that look for his appearance . II. There is a Promise of the Coming of Christ suited unto the state and condition of the Church in all ages . III. The appearing delay of the accomplishment of any of these Promises requires an exercise of the faith and patience of the Saints . IV. Every such coming of Christ hath its appointed season beyond which it shall not tarry . V. This divine disposition of things gives a necessity unto the continual exercise of Faith , Prayer and Patience , about the coming of Christ. VI. Although we may not know the especial Dispensations and moments of time that are passing over us , yet all Believers may know the state in general of the Church under which they are , and what coming of Christ they are to look for and expect . So is it with us who live under the Antichristian state , which Christ in his appointed time will come and destroy . VII . Faith in any Church satisfies the souls of men with what is the Good and deliverance of that state ; Although a man do know or is perswaded that personally he shall not see it himself , nor enjoy it . The Faith of this kind is for the Church , and not for mens individual persons . VIII . Under despondencies as to peculiar appearances or comings of Christ , it is the duty of Believers to fix and exercise their Faith on his illustrious Appearance at the last day . IX . Every particular coming of Christ in a way suited unto the present deliverance of the Church , is an infallible pledge of his coming at the last unto Judgment . X. Every promised coming of Christ is certain , and shall not be delayed beyond its appointed season , when no difficulties shall be able to stand before it . VERSE 38 , 39. Now the just shall live by Faith : but if any man draw back , my soul shall have no pleasure in him . But we are not of them who draw back unto perdition : but of them that believe to the saving of the Soul. The Apostle proceedeth in the Allegation of the Testimony taken out of the Prophet , and the application of it unto his present purpose . And he observeth not herein the order of the words , but keeps unto the sence and meaning of them . And two things he designeth in these two Verses . ( 1. ) To declare the Event of the Proposal made unto them of the coming of Christ , whereby he confirmed his Exhortation unto Faith and Patience in their suffering condition , v. 38. ( 2. ) An Application of the different Events mentioned by the Prophet unto these Hebrews , v. 39. In the First there are two different events expressed of the Proposal and Exhortation before given and made , with the means of them ; the one is , that the just shall live by his Faith ; and the other which is built on the Supposition , if any man draw back , that is , then my soul shall have no pleasure in him . In the First , there are to be considered , ( 1. ) The note of Connexion in the Adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ( 2. ) There is the Qualification of the Person spoken of , he is the just . ( 3. ) The means of his being so , or of his obtaining the event mentioned , which is by Faith. ( 4. ) What is the event it self , he shall live . Three times doth the Apostle in his Epistles make use of this Prophetical testimony , Rom. 1. 17. Gal. 3. 11. and in this place . The Note of Inference in the Exceptive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we render Now , as afterwards we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But. The first proper sence might as well have been retained ; But in the first place , and And afterwards . But the difference is of no importance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet , which is oft times exceptive , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in the Prophet the expression is plain , because it followeth the description of the contrary frame unto what is here asserted ; He whose heart is lifted up : But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the transposition of the Words used by the Apostle , ( for he first repeats the last clause of the words , and then the former afterwards , which was more accommodate unto his purpose , ) doth not seem to have the force of an exceptive : nor hath it so indeed , in respect unto what was affirmed in the foregoing Verse ; but it hath so unto the difficulty supposed in the case under consideration , which are the Sufferings and Temptations which Professors of the Gospel should in common meet withall , and in the appearance of a delay as unto their deliverance out of them . But , saith the Apostle , however , notwithstanding these things , the just shall live by Faith. 2. The Person spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just person , a man really made just , or justified by faith , every one that is really and truly so . I doubt not but this is included in the word , and the state of Justification is intended in it . To which purpose the words are elsewhere cited by the Apostle . But yet that which is here principally intended , is that qualification of a Righteous man which is opposed to Pride , and haste of Spirit through Unbelief , whereon men draw back from God in the Profession of the Gopel . The just man , he who is humble , meek , sincere , subdued unto the will of God , waiting for his pleasure , as all Justified persons are in their several degrees , he shall live ; for he is free from that principle of Pride and Unbelief which ruines the souls of men in times of trial . There are especial Qualifications of Grace required unto stedfastness in Profession in times of Persecution , and long continued tryals . Shall live by Faith , so we : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so express the Instrumental cause , way and means whereby a man comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justified , which is by faith . For it is by faith both that a man is justified , and also those gracious Qualifications are wrought in him which enable him to persevere in his Profession . It purifieth the heart of that Leaven of Pride which destroyeth all who are infected with it . Or it may denote the way and means whereby a Just man doth abide and persevere in his Profession unto life . And this sence I embrace , because it is the entrance of the Apostle into his demonstration of the mighty things which faith will doe , and which have been done and suffered through Faith by Believers , which he declares here in general , namely , whatever difficulties and oppositions a just man meets withall in the way to things Eternal , faith will carry him through them with safety and success . He shall live : Life in both the principal sences of it is here intended . ( 1. ) He shall not die in and from his Profession ; he shall not perish as trees plucked up from the roots , twice dead ; he shall maintain a spiritual life , the life of God , as the Psalmist speaks , I shall not die but live , and declare the loving kindness of the Lord. ( 2. ) He shall live , or attain the Promise of Eternal Life , so is the word expounded in the close of the next Verse , Believe unto the saving of the Soul. I. Many things are required to secure the success of our Profession in times of difficulties and trials : As , ( 1. ) That our Persons are righteous or justified by Grace . ( 2. ) That we be furnished with those Graces that are appointed unto that end . ( 3. ) That faith be kept unto a diligent exercise . II. The continuance of the spiritual Life , and Eternal salvation of true Believers are secured from all oppositions whatever . As 't is confest there is in these words a prescription of the way and means whereby they may be so , so there is a faithfull promise of God that so they shall be . In the latter part of the Verse there is a description of others , on a Supposition of a contrary state , frame and event . In the former , the person is righteous , the way of his acting in the present case is by faith , and the event is Life , he shall live . On the other hand there is a supposition made of a person not so qualified , not so acting , not so living , not having the same success , but contrary in all these things . Wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of , and countenance themselves by the defect of the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is naturally and necessarily supplyed in our Translation . For this Reading and sence of the words , The just shall live by Faith , and if any draw back , &c. is contrary to the order of the words both in the Prophet and the Apostle , and the express declaration of the mind of the Apostle in the next verse . For as the words lie in the Prophet , this of the Just living by Faith is a direct exception unto and removal of them whose souls are lifted up , so as to depart from God. But saith he , the Just , it shall not be so with him ; that is , the Just he shall live by his Faith , which is a direct opposition unto the other sort of persons . And although the order of the words be changed by the Apostle , yet the opposition between the two sorts of persons is evidently continued . Wherefore in the next Verse the Apostle makes an express distinction of these unto whom he spake , or concerning whom he speaks in the two states , the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of the latter he had spoken in the first words , and of the former in these that are now to be spoken unto . I shall therefore retain the supplement in our Translation , if any man , or any one draw back , if there be in any an evil heart of unbelief in departing from the living God. There is an appearance of a great change in the words of the Prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For his Soul , which in the Prophet is referr'd unto the persons offending , is in the Apostle referr'd unto God who is offended . For indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so referred in the Original if we suppose a change of speech , and that the Prophet having spoken before in the Name of God , doth here speak of God , and the respect he had unto proud Unbelievers . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scarce reconcileable unto this Interpretation . Wherefore it is enough that the Apostle gives us the plain general sence and meaning of the words , with an Exposition of them , as he hath done , since he seldom keeps unto the proper words of the testimonies he quotes , but alwayes gives the mind of the Holy Ghost in them . There are two things in the words : ( 1. ) A Crime supposed with reference unto the case under consideration , which is perseverance under trials and temptations . ( 2. ) A Sentence pronounced upon that Crime . The first is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word in the Prophet denotes the cause of the sin intended . therein , it 's Nature and Effect . The Original of all defection from the Gospel is in the sinful elation of heart , not submitting unto , not acquiescing in the Will of God , not satisfied with the condition of Temporal sufferings on the account of the Eternal Reward . When men are under the power of this evil frame of heart , they will draw back , subduct themselves out of that state and condition wherein they are exposed to these inconveniences . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if any man who hath made , doth make profession of Faith in Christ and of the Gospel , upon the invasion and long continuance of trials , temptations , and sufferings for them , do through want of submission unto , and acquiescence in the Will of God , withdraw himself from that Profession , and Communion therein with them who persist faithfull in it , my heart shall not , &c. This is the evil which the great design of the whole Epistle is to obviate and prevent , which the Apostle applies himself unto with all manner of Arguments , Motives , Exhortations and Threatnings , to make effectual . For this was that sin which by reason of their sufferings and persecutions Professors were exposed unto , and which was absolutely ruinous unto the souls of them that fell under the power of it . I. No persons whatever , ought to be on any consideration secure against those sins which present circumstances give an efficacy unto . II. It is an Effect of spiritual Wisdom to discern what is the dangerous and prevailing Temptation of any Season , and vigorously to set our selves in opposition unto it . III. It is much to be feared that in great Trials , some will draw back from that Profession of the Gospel wherein they are engaged . IV. This defection is commonly durable , continued by various pretences . This is included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; gradually and covertly to subduct himself . 2. The Sentence denounced against this sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Soul of God is God himself : But he so speaks of himself , to affect us with a due apprehension of his concernment in what he so speaks , as we are with that which our Souls , that is , our minds , with all our affections are ingaged in . So God promises to the Church , That he will rejoyce over them with his whole heart , and with his whole Soul. So is it here . What God thus affirms of himself , that he hath no delight in such a Person , he is not pleased with him , he shall not live before him . There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the words , he shall have no delight in him , that is , he will abhorr him , despise him , and in the end utterly destroy him . But I suppose it may be thus expressed also to obviate a pretence of the Hebrews against the Apostle at that season , namely , that by deserting the Truth of the Gospel , and returning unto their Judaism , they did that which was pleasing unto God , and wherein they should find acceptance with him . For as they supposed , they returned again unto those Institutions of Worship which he had been pleased withall , and which were of his own appointment . So all Apostates have some pretence for what they do , wherewith they justifie themselves untill their iniquity be found out to be hatefull . Wherefore to deprive them of this pretence , the Apostle declares that the soul of God takes no pleasure in them . And in this Negation all positive evils are included . When God will not , doth not delight in any persons , the consequent is , that he will utterly destroy them . See Jer. 15. 1. I. It is our great Duty to look diligently that we are of that holy frame of mind , that due exercise of Faith , as that the Soul of God may take pleasure in us . II. Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways ; yet if we are in that state wherein God hath no pleasure in us , we are entring into certain Ruine . III. Backsliders from the Gospel are in a peculiar manner the Abhorrency of the Soul of God. IV. When the Soul of God is not delighted in any , nothing can preserve them from utter destruction . VERSE 39. But we are not of them who draw back unto perdition : but of them that believe , to the saving of the Soul. An Application is made in these words unto the State and Condition of these Hebrews at present , at lest unto them whom the Apostle designs in an especial manner . As also a transition is made unto that which now lay in his Eye , namely , the full demonstration of the power and efficacy of faith to make us accepted with God , and to carry us through in the course of our greatest trials and temptations with success and victory . The Application he makes unto the believing Hebrews , is of the same nature and kind with that which on the same occasion he had made unto them before , chap. 6. 9. In both places having treated of the danger of Apostacy and the woful state of Apostates , he relieves the minds of Believers by letting them know , that although for their awakening and instruction , as for other ends , he declared the dreadful Judgments of God against unprofitable professors and Apostates , yet was it not as though he apprehended that that were their condition , or that they were cast out of the favour of God , or cursed by the Law , but he was perswaded better things of them . Such ministerial encouragements are needful in like cases , that persons be not exasperated through an apprehension that undue surmises are entertained against them , nor too much dejected with fears that their condition makes them obnoxious unto the threatning . Both which are diligently to be avoided . The Apostle's reckoning himself , in his ministerial dealing with them , in their state and condition as here , we are not , hath been spoken unto elswhere , with the reasons of it . And whereas he sayes we are not , it is frivolous to interpret it by we ought not to be , as 't is done by some ; For so the words have nothing of comfort or supportment in them , which yet is the total design of them . Nor is it an absolute infallible declaration of the state and condition of all individuals concerning whom he speaks ; but he gives the interpretation of that perswasion on what grounds it was built , and what it was resolved into , which was spoken of in the other place , whether the Reader is referred . In the words there is a double supposition of a twofold opposite state and a twofold opposite event , whose foundation is laid in the verse foregoing . The States are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the one hand , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other . The Events are perdition on the one hand , and saving the Soul on the other . The first of these is denyed , the latter affirmed concerning these Hebrews . 1. We are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Even among them that were called in those days this twofold state was found . No small number there were who were then falling into Apostacy , but they were a certain determined number which that Plague should prevail against , 2 Tim. 2. 17 , 18 , 19 , 20 , 21 , 22. They were appointed to stumble at the Word , being of old ordained unto this condemnation . Those of Israel unto whom the Lord Christ was a Stone of stumbling , and a rock of offence , the Reprobates among them , which were called but not to be saved . This whole band of Rovers though in profession they were harnessed like the Children of Ephraim , yet turned their backs in the day of battail . The Event of this defection was destruction . Gradual decays and declensions there may be among true Believers from which they may be recovered : But those here intended are such as fall into Eternal ruine . For although some respect may be had unto that woful fiery destruction that was coming upon them in the desolation of the City , Land and Temple ; yet it is Eternal ruine and destruction that is principally intended , as is manifest in the Antithesis , wherein it is opposed unto the saving of the Soul. I. The Scripture every where testifieth , that in the visible Church there is a certain number of false Hypocrites , whose end and lot it is to be destroyed . II. 'T is our duty to evidence unto our own Consciences , and give evidence unto others , that we are not of this sort or number . III. Nothing can free Apostates from Eternal ruine . That which is asserted of these believing Hebrews is , that they belonged unto another state that had another event . ( 1. ) This state is , that they were of the Faith , so our Apostle useth this expression , Gal. 3. 7 , 8. That is true believers , and heirs of the Promises . He there declares , not only such as make profession of the Faith , but such as truly and really believe . A State of them unto whom all the promises as unto present preservation and Eternal salvation were made in the word . We that are of that faith which is effectual unto the saving of the soul. Both here and in the former clause not only the Event but the actual influence of Apostacy on the one hand unto destruction , and of faith on the other to the saving of the soul , is intended ; so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth denote . Faith that is effectual unto the acquisition of life , that is , to the obtaining of it as by a due means for the saving of our souls from Eternal ruine , and the obtaining of Eternal Life , Acts 26. 18. For sincere faith will carry men through all difficulties , hazards , and troubles , unto the certain enjoyment of Eternal Blessedness . FINIS . Notes, typically marginal, from the original text Notes for div A53678-e790 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obs. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obs. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. Obs. 2. V. 4 , 5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver. 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obs. 3. Obs. 4. Obs. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. Obser. 2. Obser. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. Obser. 2. Obser. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 2. Obser. 3. Obser. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser. 2. Obser. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser. 1 ; Obser. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. Obser. 1. Obser. 2. Obser. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1 ▪ Obser. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser. 1. Obser. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. Obser. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1 Obser. 1. Obser. 2. Obser. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. Obser. 2. Obser. 3. Obser. 4. Obser. 5. Obser. 6. Obser. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser. 1. Obser. 2. Obser. 3. Obser. 4. Obser. 5. Obser. 6. Obser. 7. Obser. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. Obser. 2. Obser. 3. Obser. 4. Obser. 5. Obser. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A53678-e88430 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ei . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A53678-e191260 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver. viii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A53678-e249580 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VER . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A53678-e340250 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Observ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observ. 
A53696	----	Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ... Owen, John, 1616-1683. 1668 Approx. 3282 KB of XML-encoded text transcribed from 321 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A53696 Wing O753 ESTC R18100 11870036 ocm 11870036 50110 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53696) Transcribed from: (Early English Books Online ; image set 50110) Images scanned from microfilm: (Early English books, 1641-1700 ; 544:15) Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ... Owen, John, 1616-1683. 4 v. Printed by Robert White for Nathaniel Ponder ..., London : 1668. Imprint varies slightly. Vol. 2 has title: Exercitations on the Epistle to the Hebrews, concerning the priesthood of Christ ... Vol 3-4 have title: A continuation of the Exposition of the Epistle of Paul the apostle to the Hebrews. "An exposition of the two first chapters of the Epistle ... unto the Hebrews," v. 1, 294 p. following p. 318, has special t.p. and separate paging. Imperfect: volumes 2-4 are lacking in the filmed copy. Reproduction of original in Bristol Public Library, Bristol, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Messiahship. Bible. -- N.T. -- Hebrews -- Commentaries. 2005-03 TCP Assigned for keying and markup 2005-11 SPi Global Keyed and coded from ProQuest page images 2006-01 Mona Logarbo Sampled and proofread 2006-01 Mona Logarbo Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion EXERCITATIONS ON THE EPISTLE TO THE HEBREWS . Also concerning the MESSIAH . WHEREIN The Promises concerning him to be a Spiritual Redeemer of Mankind , are Explained and Vindicated . His Coming , and Accomplishment of his Work according to the Promises , is proved and confirmed . The Person , or who he is , is declared . The whole Oeconomy of the Mosaical Law , Rites , Worship , and Sacrifices , is explained . AND IN ALL , The Doctrine of the Person , Office , and Work of the Messiah , is opened ; The nature and demerit of the first sin is unfolded ; The Opinions and Traditions of the Antient and Modern Jews are examined ; Their Objections against the Lord Christ and the Gospel are answered : The time of the coming of the Messiah is stated : And the great fundamental Truths of the Gospel vindicated . With an Exposition and Discourses on the Two First Chapters of the said Epistle to the HEBREWS . By J. Owen D.D. LONDON , Printed , by Robert White , for Nathaniel Ponder , at the Sign of the Peacock in Chancery Lane near Fleetstreet . 1668. TO THE RIGHT HONOURABLE S r William Morrice K t , One of His Majesties Most Honourable Privy Council , and Principal Secretary of State , &c. SIR , THE Dedication of Books unto Persons of Worth and Honour hath secured it self from the Impeachment of Censure , by taking Sanctuary in the Usage of all Times and Ages . Herein therefore , as none is needed , so I shall make use of no Apology . But the consideration of some Circumstances ( needless to be repeated ) seem to render an account of the reason of my particular address unto You in this manner , necessary . This therefore I shall give , but briefly ; Ne longo sermone morer tua tempora — That which principally in this matter I resolved my thoughts into , was a design to answer my own inclination and desire , in Testifying a respectful Honor to a Person who in a place of Eminency , hath given so fair an example of a singular conjunction in himself , of Civil Prudence , and all manner of useful Literature , with their mutual Subserviency unto each other ; an endeavour whereof , the Wisdom of all Ages hath esteemed needfull , though few individuals have attained unto it . For whereas a defect in Learning , hath tempted some , otherwise Prudent and Wise in the Management of Affairs , unto a contempt of it ; and skill therein , hath given unto others a mistaken confidence , that it alone is sufficient for all the ends of Humane Life , an Industrious Attempt , for a furnishment of the Mind with a due mixture of them both , hath been greatly Neglected , to the no small disadvantage of Humane Affairs . It cannot therefore seem strange , nor ought any to be offended , that one who dares profess a great Honour unto , and Admiration of both these Endowments of the mind of Man , should express them with that respect , which alone he is capable to give , unto Him , who in a Place of Eminent Trust and Employment , hath given a singular instance of their happy conjunction , and readiness to Coalesce in the same mind , to enable it unto a regular and steady pursuit of their common ends . Whether I shall by this address attain that end , or no , I know not ; but this is that which principally I aimed at therein : And to the Reason whereof I leave the Judgement of my undertakings . But yet I may not omit , that your favour hath also given me particular grounds for this confidence ; and such as have been prevalent against those impressions of discouragements , which I am naturally very liable to admit of , and receive . Your Candid Esteem of some former Endeavours in this kind ( and which when carried without the Verge of those Lines of Communication , within whose compass Men and their Writings are Judged by Party and scarce otherwise , have received a fair acceptance in the world ) were no small encouragement unto me , not to desert those wearisome Labours , which have no other Reward or End , but the furtherance of Publick Good ; especially having this only way left me to serve the Will of God , and the Interest of the Church , in my Generation . It was also through the countenance of your Favour , that this and some other Treatises have received Warrant to pass freely into the world ; which though I am uncertain of what advantage they may be unto any , by reason of their own defects , and the prejudices of others ; yet I want not the highest Security , that there is nothing in them tending to the least disadvantage unto those , whose concernment lyes in Peace and Truth in these Nations . For the Treatises themselves , which I desire herewith to represent to some of your Leisure hours , I shall not offend against the Publick Service , in detaining you with an account of them . Their Subject Matter , as to its Weight , Worth and Necessity , will speak for it self ; the main objects of our present Faith , and principal Foundations of our future expectations , our Pleas and Evidences for a blessed Et●rnity , are here insisted on . And whether the Temptations , Opinions , and bold Presumptions of many in these dayes , do not call for a renewed consideration and confirmation of them , is left to the Judgement of Persons indifferent , and unprejudiced ; the manner of their handling is submitted unto yours , which is highly and singularly estemed , by March 20. 1667. SIR , Your most humble and obliged Servant , JOHN OWEN . Christian Reader . IF thou intendest to engage any part of thy time in the perusal of the ensuing Discourses and Exposition , it may not be amiss to take along with thee the consideration of some things concerning the design and aim of their Author , in the Writing and present publishing of them , which are here proposed unto thee . It is now sundry years since I purposed in my self , if God gave life and opportunity , to endeavour , according to the measure of the Gift received , an Exposition of the Epistle to the Hebrews . A Subject this was , I then knew , and now acknowledge , much laboured in by many eminent and learned men , both of old and of late . In particular , some entire Commentaries , composed with good judgment , and to very good purpose , have been published in our own Language . Yea , from him who first began a serious Exposition of this Epistle , and whom none in all things have to this day exceeded , there have passed few ages wherein some or other have not endeavoured the Explication of it . And this also hath been done by men of all sorts and parties , of all perswasions and Opinions in Christian Religion ; an account of whose several endeavours shall else-where be given . Somewhat there was of encouragement unto me in my designed undertaking , and somewhat of quite another tendency in this consideration . The help which I might receive from the sedulous labours of so many learned men , and those in Times , Places , Principles , distant and distinguished from each other ; as also managing their common design with great variety as to particular intentions ; I looked on as a matter of no small advantage unto me . Some I found had critically examined many of the Words , Phrases and Expressions of the Writer ; some compared his Quotations with the places in the Old Testament from whence they are taken . Some had endeavoured an Analysis of the several Discourses of the Author , with the nature and force of the Arguments insisted on by him . The labours of some were to improve the Truths contained in the Epistle unto Practice ; others have collected the difficulties which they observed therein , and scanned them in a Scholastical way , with Objections and Solutions after their manner . Others had an especial design unto the Places , whose sense is controverted amongst the several Parties at variance in Christian Religion ; all in their way and manner endeavouring to give light to the intentions of the Holy Ghost , either in particular passages , or in the whole Epistle . The helps and advantages in the investigation of the mind of God , which by their labours might be obtained , I looked on as a great encouragement to undertake the same work with them , and to promote the light of truth thereby . But on the other side , no small objection unto the whole work and design did hence also arise . For it might seem to some altogether needless to ingage in that , which so many had already gone through with , to the great profit and edification of the Church . And nothing can or ought more justly to weaken and take off the resolution of any in this kind of endeavours , than that they are needless . For what ever is so , will also thereby be useless , and because useless , burthensome . This consideration , I confess , did for a long time deter me from executing my purpose , of casting my Mite into this Sanctuary . But yet after I had made a through perusal of all the Comments , Expositions , Annotations , or Observations on the Epistle , which by any means I could obtain , I returned again upon sundry considerations unto my former thoughts and resolutions . For , first , I found the excellency of the Writing to be such , the depths of the Mysteries contained in it to be so great , the compass of the truth asserted unfolded and explained so extensive and diffused through the whole body of Christian Religion , the usefulness of the things delivered in it so important , and indispensibly necessary , as that I was quickly satisfied , that the Wisdom , Grace and Truth treasured in this sacred Store-house , are so far from being exhausted and fully drawn forth by the endeavours of any , or all that are gone before us , or from being all perfectly brought forth to light by them , as that I was assured that there was ●eft a sufficient ground and foundation , not only for renewed investigation after rich Branches in this Mine for the present Generation , but for all them that shall succeed unto the consummation of all things . For if we find it thus in Humane Sciences , that no Ability , no Industry , no Combination of the most happy Wits for their improvement in former Ages , hath precluded the way unto persons of Ingenuity and Learning , to adde considerably in several kinds unto their respective advancement ; nor shall the sedulity of this present Age in the furtherance and adorning of them , be ever able to bring them unto any such perfection , as to condemn succeeding Generations unto the slothful and servile drudgery of the meer perusal of their Dictates and Prescriptions , and so by the use of their Inventions leave unto others only that of their memory ? how much more must we grant the same in things Divine , and the spiritual knowledge of them , whose stores in this life are absolutely inexhaustible , and whose depths are not fully to be fathomed . Again it is evident , that the principal things asserted and taught in this Epistle , such as is the Doctrine of the Person and the Priesthood of Jesus Christ , have received a more eager and subtil opposition , since the labours and endeavours of the most in the Exposition of it , than they had done before . And as this renders the vindication of the places wherein they are taught and asserted , necessary , so it is not unknown unto those who are conversant in these kinds of studies , what advantage may be obtained in the investigation of truth by the opposition that is made unto it ; especially when that Opposition is managed with a curious search into every word and syllable which may seem to give countenance unto it , as also in the sifting of every tittle and particle that stands in its way ; which course of procedure , the enemies of the Truths mentioned , have with much art and industry engaged themselves into . But that which most of all took off the weight of the discouragement that arose from the multiplied endeavours of learned Men in this kind , was an Observation , that all of them being intent on the sense of the words , as absolutely considered , and the use of them to the present Church , had much over-looked the direct respect and regard that the Author had in the writing of this Epistle to the then past , present , and future condition of the Hebrews , or Church of the Jews . Looking at these things as dead and buried , of no use in the present state of the Church , they did either wholly neglect them , or pass them over in a light and perfunctory manner . Nor indeed had many of them , though otherwise excellently well qualified , a competency of skill for the due consideration of things of that nature . But yet those that shall seriously and with judgment consider the design of the Writer of this Epistle , the time wherein he wrote it , the proper end for which it was composed , the subject matter treated of in it , the principles he proceeds upon , and his manner of arguing , will easily perceive , that without a serious consideration of them , it is not possible to come to a right comprehension ( in many things ) of the mind of the Holy Ghost therein . Many Principles of Truth he takes for granted , as acknowledged amongst the Hebrews during their former Church state , and makes them a foundation for his own Superstructure ; many Customs , Vsages , Ordinances , Institutions , received sense of places of Scripture amongst the Jews , he either produceth or reflects upon , and one way or other makes use of the whole Mosaical Oeconomy or System of Divine Worship under the Law , unto his own purpose . The common neglect of these things , or slight transaction of them in most Expositors , was that which principally relieved me from the fore-mentioned discouragement . And this also was that which at length gave rise unto those Exercitations , which take up the greatest part of the ensuing Book . Some of them are indeed indispensibly due to the work it self . Such are those which concern the Canonical Authority of the Epistle , the Writer of it , the Time of its writing , the Phraseology of the Author , with the way he proceeds in the Quotations of Testimonies out of the Old Testament , and some other of the same tendency ; the residue of them were occasioned meerly by the consideration before insisted on . Some great Principles I observed , that the Apostle supposed , which he built all his arguings and exhortations upon , not directly proving or confirming the Principles themselves , but as taking them for granted ; partly from the faith of the Judaical Church , and partly from the New Revelation of the Gospel , which those to whom he wrote did as yet admit of , and avow . Such were these , That there was a Messiah promised from the foundation of the world , to be a Spiritual Redeemer of Mankind . That this Messiah was come , and had performed and accomplished the work assigned unto him for the end of their Redemption . That Jesus of Nazareth was this Messiah . Not one line in the whole Epistle , but is in an especial manner resolved into these Principles , and deduced from them . These therefore I found it necessary to examine and confirm , to unfold , vindicate , and declare , that their influence unto the Apostles discourse might be manifest , and his arguing from them be understood . It is true , I have so handled them , as all along to represent the Opinions of the incredulous Apostate Jews about them , and to vindicate them from the exceptions of their greatest Masters , of old and of late . But he that shall look on these Considerations and Discourses as a matter only of Controversie with the Jews , will but evidence his own weakness and Ignorance in things of this Nature . Who knows not that they are the very fundamental Principles of our Christian Profession ; and which because of that opposition that is made unto them , ought to be frequently inculcated and strongly confirmed . And if Learned Men find it in this day Necessary for them to dispute for , to prove and vindicate the very Principles of Natural Theology , the Being and Attributes of God , the truth whereof hath left indelible characters of it self upon the minds of all the Children of Men ; how much more Necessary must it needs be , to endeavour the confirmation and re-inforcement of these grand Principles of Supernatural Revelation , which have no contribution of evidence from the inbred inexpugnable light of Nature , and yet are no less indispensibly Necessary unto the future condition of the souls of Men , than those others are . I am not therefore without hope , that the handling of them , as it was necessary unto my design , so it will not be unacceptable unto the Candid Reader . For what is mixed in our Discourses of them concerning Judaical Customs , Opinions , Practices , Expositions , Interpretations of Promises , Traditions and the like , will not I hope give distaste unto any , unless it be such as being Ignorant of them , and unacquainted with them , will choose so to continue , rather than be instructed by them , whom they would by no means have supposed to be in any thing more knowing than themselves . I doubt not therefore , but our endeavours on that subject , will be able to secure their own station , as to their usefulness , both by the importance of the Matter treated of in them , as also from the Necessity of laying them as a sure Foundation unto the ensuing Exposition of the Epistle it self . Besides these general principles , there are also sundry other things belonging to the Mosaical order and frame of Divine Worship , which the Apostle either directly treateth of , or one way or other improves unto his own peculiar design . This also he doth sometimes directly and intentionally , and sometimes in transitu , reflecting on them , and as it were only calling them to mind , leaving the Hebrews to the Consideration of what concerning them , they had been formerly instructed in . Such is the whole Matter of the Priesthood and Sacrifices of the Law , of the Tabernacle , and Utensils of it , of the Old Covenant , of the giving of the Law , the Commands , Precepts , and Sanctions of it in its Promises and I breatnings , Rewards and Punishments . Hereunto also he adds a remembrance of the Call of Abraham , with the state and condition of the people from thence unto the giving of the Law , with sundry things of the like nature . Without a competent comprehension of , and acquaintance with these things , and their relation to the Will and Worship of God , it is altogether in vain for any one to imagine , that they may arrive unto any clear understanding of the mind of the Holy Ghost in this portion of Scripture . Now as I had observed , that the Consideration and Explanation of them had been too much neglected by the generality of Expositors , so I quickly found , that to insist at large upon them , and according as their weight doth deserve , in the particular places , wherein the Mention of them doth occurr , would too often , and too much divert me from the pursuit of the especial design of the Apostle in those places and disenable the Reader from carrying on the tendency of the whole in the perusal of it . To prevent both which inconveniencies , I fixed upon the course the Reader will find insisted on ; namely , to handle them all severally , and apart , in previous Exercitations . Having given this general Account of my design and purpose in the ensuing Discourses ; some few requests unto the Reader shall absolve him from farther attendance in this entrance . First , I must beg his Candid Intepretation of the reporting of some of those Jewish Fables and Traditions which he will meet withall in some of the Exercitations . I could plead Necessity , and Vse ; and those such as will evince themselves in the several places and passages of the Discourses where they are reported . For they are none of them nakedly produced , to satisfie the Curiosity of any ; but either the investigation of some truth hidden under them , and involved in them , or the discovery of their rise and occasion , or the laying open of the folly of the pretences of the present Jews in their unbelief , doth still accompany their recital . However , I will not rigidly justifie the production of all and every of them , but put it amongst those things , wherein the Candour of the Reader may have an opportunity to exercise it self . I must beg also of the Learned Reader a consideration of the state and condition , wherein through the good Providence of God I have been , during the greatest part of the time wherein these Exercitations were written and Printed ; and I shall pray in requital of his kindness , that he may never know by Experience , what Impressions of failings , mistakes , and several defects in exactness , uncertainties , s●reights and exclusion from the use of Books will bring and leave upon endeavours of this kind . And what ever defects they may meet withal , or complain of in these Discourses , my design was through the blessing of God , that they should have no cause to complain of want of diligence and industry in me . But yet I am sensible in the issue that many things may seem to represent that carelesness of mind , or precipitancy in writing , which is altogether unmeet to be imposed on Men in this knowing age . But what ever other reflections I may be obnoxious unto , for the want of Ability and Judgement , which in me are very small in reference to so great an undertaking , I must crave of the Reader , to believe , that I would not willingly be guilty of so much importune confidence , as to impose upon him things trite , crude , and undigested , which either ordinary prudence might have concealed , or ordinary diligence have amended . What ever therefore of that kind may appear unto him , I would crave , that it may be laid upon the account of the condition which I have intimated before . For the Exposition of the Epistle it self , whereof I have given here a Specimen in the two first Chapters , I confess , as was said before , that I have had thoughts for many years to attempt something in it , and in the whole course of my Studies have not been without some regard thereunto . But yet I must now say , that after all searching and Reading , Prayer and Assiduous Meditation on the Text , have been my only reserve , and for most useful means of Light and Assistance . By these have my thoughts been freed from many and many an entanglement , which the Writings of others on the same subject , had either cast me into , or could not deliver me from . Careful I have been , as of my life and soul , to bring no prejudicate sense unto the words , to impose no meaning of my own , or other Mens upon them , nor to be imposed on by the reasonings , pretences , or Curiosities of any ; but alwayes went nakedly to the word it self , to learn humbly the mind of God in it , and to express it as he should enable me . To this end , I alwayes in the first place considered the sense , meaning , and importance of the words of the Text , and the consideration of their Original Derivation , use in other Authors , especially in the LXX . of the Old Testament , in the Books of the New , particularly , the Writings of the same Author , was constantly made use of , to that purpose . Oft times the words expressed out of the Hebrew , or the things alluded unto amongst that people , I found to give much light into the words of the Apostle themselves . Unto the general rule of attending unto the design and scope of the place , subject treated of , mediums fixed on for Arguments , Methods of Ratiocination , I still kept in my eye the Time and Season of Writing this Epistle , the state and condition of them to whom it was wrote , their Perswasions , Prejudices , Customs , Light and Traditions , the Covenant and Worship of the Church of old , the Translation of Covenant Priviledges and Worship over unto the Gentiles upon a new account , the course of Providential Dispensations that the people were under , the near expiration of their Church and State , with the speedy approaching of their utter abolition and destruction , with the Temptations that befell them on all these various acc●unts ; Without which , it is impossible for any one Justly to follow the Apostle , so as to keep close to his design , or fully to understand his mind and meaning . If any shall think , that I have referred too many things unto the Customs and Vsages of the Jews , and looked too much after some guidance in sundry Expressions and Discourses of the Apostle from them ; I only Answer , that as when I am convinced by particular instances of mistakes therein , I shall willingly acknowledge them : so for the present I am satisfied , that other Expositors have had much too little regard thereunto . The Exposition of the Text is attended with an improvement of Practical Observations , answering the great end for which the Epistle was committed over to all Generations for the use of the Church . If in some of them I shall seem to any to have been too Prolix , I must only Answer , that having no other way to serve the Edification of the Generality of Christians , I thought not so . Yet to prevent their farther Objections on that account , I intend , that if ever any addition in the same work be prepared for publick view , to regulate my proceedings therein , according as I shall have account from Persons of Learning and Godliness , concerning that course of procedure , which they esteem to tend most to the good and edification of the Church of God , to whose Judgement I heartily submit these and all other endeavours of the like kind , whereunto I have been , or yet may be called . JOHN OWEN . ERRATA in the Exercitations . PAge 5. lin . 2 M●●robius read Arnobius : p. 29. l. 10. à fin● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 35. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 48 l. 9. great , r. Greek : p. 55. l. 31. Heirs , r. Heir : p. 58. l. 36. coining , r. counting : p. 72. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 73. l. 31 , 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : l. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 81. l. 21. r. from contriving : p. 97. l. 11. Onselor , r. Onbalos . p. 98. l. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 99. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 101. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 103. l. 23. pliabit , r. filiabit : l. 34. Psal. 8. r. 80. p. 106. l. 9. à fine , distino . cholec . r. distinc . chelec . p. 123. l. 5. à fine , mere , r. more . p. 124. l. 11. Anillus , r. Armillus : p. 126. l. 25. Abriba , r. A●iba : p. 134. l. 30. C●sars of , r. C●sar . Os : p. 142. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 144. l. 4. à fine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 146. l. 6. à fine , Pericus , r. Pereri●s : p. 147. l. 34. Aruth . r. Arach . p. 151. l. 14. à fine , Drusius . Amama : p. 153. l. 15. Kelanna : l. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 154. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 156. l. 12 , 20 , 27. Hys●tages , r. Hyslaspes : p. 160. l. 16. time of , r. true : p. 166. l. 13. à fine , Rambam : p. 168. l. 6. à fine , context , r. contest : p. 185. l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 192. l. 9. r. Darianes : p. 193. l. ult . substance , r. subsistence : p. 197 : l. 29 , 36. lest , r. lost : p. 200. l. 3. commiserant : p. 202. l. 9. Vel , r. namely : l. 42. J●huda : p. 207. l. 12. Jews : l. 31. Alshech : p. 211. l. 14. à fine , restitution , r. restriction : p. 214. l. 6. à fine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 218. l. 4. with , r. which : p. ●20 . l. 41. spiritual : p , 221. l 14. à fine , Mahei . l. 4. à fine , more , r. meer : p. 223. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 226. l. 12. r. left hid : p. 228. clearly expressed : p. 229. l. 13.67 . r. 17. p. 231. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 232. l. 13. Rocheb . r. Rochel : p. 238. l. 19. the Messiah : p. 239. l. 47. advice , r. adjure : p. 250. l. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 251. l. 9. now , r. never : p. 252. l. 14. Kings , r. King : p. 255. l. 18. so proved , r. reproved : l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 256. l. 31. large Discourses : p. 260. l. 16. also , r. after : l. 10. à fine , commission , r. omission : p. 275. l. 2. r. Judicial : p. 276. l. 16. Sanction , r. Section : p. 290. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 308. l. 5. who thought : l. 26. and other : p. 311. l. 17. laying , r. flaying ; p. 315. l. 4. serebrito , r. seretrio . There are sundry other mistakes , in pointings , changes and transpositions of letters , in the Hebrew and English ; which a diligent and Candid Reader will easily observe and amend . And it is not worth the while to collect them for those who are otherwise . Exercitatio I. The Canonical authority of the Epistle to the Hebrews . Notation of the word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh , a measuring reed : The beam of a ballance . Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification . Metaphorically a moral rule . Rectum and Canon , how far the same . The Scripture a rule . Canonical . The Antiquity of that Appellation . The Canon of the Scripture . What required to render a book Canonical . All books of the holy Scripture equall as to their divine Original . Jews distinction of the books of the old Testament , as to the manner of their writing , disproved . All equally Canonical . No book Canonical of a second sort , or degree . The Epistle to the Hebrews Canonical . Opposed by Hereticks of old . Not received into the Latin Church untill the dayes of Hierome . Proved against Baronius . Not rejected by any of that Church : only not publiquely approved . The Church of Rome not the sole proposer of books Canonical . Occasion of its n●n-admittance at Rome . Boldness of some in rejecting and corrupting the Scripture . By whom this Epistle opposed of late . The objection of the uncertainty of the Pen-man Answered . Citations out of the old Testament not found therein . Answer . Citations not to his purpose . Answer . Countenance to old Heresies . Answer . General heads of Arguments to prove its Canonical Authority . Characters to discover between books of divine inspiration and others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The General Arguments of books truly Canonical . Subject , Matter , Design , Style . Of the style of the Sacred writings . Mistakes of many about it . The nature of Eloquence . Excellency of Scripture Style , Energie , Efficacy . Tradition concerning the Authority of this Epistle ; not justly lyable to any exceptions , from the Author , Circumstances , Subject , Matter , Style . Testimonyes . Conclusion . THe Canonical Authority of the Epistle unto the Hebrews having § 1 been by some called into Question , we must in our entrance declare both what it is which we intend thereby , as also the clear interest of this Epistle therein ; for this is the foundation of all those ensuing discourses from it , and that exposition of it , which we intend . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which gives rise unto that term Canonical , § 2 seems to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh ; and this as it sometimes denotes an Aromatical cane that contained spices in it , used in the worship of God , as Isai. 43. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought me no sweet Cane with silver ( for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious Cane , growing not in their own Countrey , was bought from a far off , Jer. 6.20 . ) so in general it signifies any reed whatever , 1 Kings 14.15 . Isai. 42.3 . whence a multitude of fierce and wicked men compared to the devouring Crocodile whose lurking place is in the canes or reeds , are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the reed , Psal. 68.30 . Particularly it signifies a reed made into an instrument , wherewith they measured their buildings , containing six Cubits in length , Ezek. 40.7 . Chap. 42.16 . And hence indefinitely it is taken for a Rule or a Measure . Besides it signifies the jugum , or scapus , or beam with the tongue of a ballance keeping the poyse of the scales equal , and discovering the rectitude or declensions thereof , Isai. 46.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they weighed silver on the Cane ; that is , saith the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ballance ; the supporter and director of the scales , being put for the whole . The Rabbins call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reed of the scales ; that which tryes and weighs and gives every thing its just moment . § 3 And this also is the first and proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Canon . So the Scholiast on that of Aristophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : properly that which is over the scales bringing them ( and the things weighed in them ) to equality . The very same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it is derived . So Varinus tells us that it is properly the tongue in the ballance , and in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus Aristotle sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by that which is right , we know its self , and that which is crooked , for the Canon is judge of both : where he useth the word for any kind of rule or measure answering unto the other signification of Kaneh in the Hebrew . Rectum and Canon , that which is right , and the rule , are one and the same ; the one expression denoting the nature of any thing , the other its Use and Application . § 4 From this original proper importance of the word , is its metaphorical use deduced , which is most Common ; and therein it signifi●s a moral Rule , or a measure , for direction , tryall and judgement . Hence the Philosopher calls the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rule of the administration , or government of the Common-wealth ; that whereby all the parts of it ar● disposed into their proper places , whereby they are regulated , and all things done in it are tryed and judged . And in this sense it is applyed by St. Paul unto divine Revelation , Gal. 6.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as many as proceed orderly , that is , in a direct way , ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes ) according to this rule or Canon . And to the same purpose he useth again the sam● expression , Phil. 3.16 . For as the words of the Scripture are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Truth , so the writing it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right writing ; or as the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that which is written in uprightness , to be a rule , and Judge unto all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Genitivus adjuncti , not materiae , declaring the property of the writing not the subject matter , that is , it is Canonical ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right , and a rule , we have shewed to be the same . And from hence it is , that the Scripture , or written Word of God , being in it self every way absolutely right and perfect , and appointed by him to be the Rule or Canon of the Churches faith and obedience , requiring , trying , regulating , judging wholly and absolutely of them , is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency to be called Canonical , or regular ; as the Book wherein it is contained is called the Bible , though in it self that be the Common name of all Books . § 5 And this Appellation is of ancient use in the Church . The Synod of Laodicea , supposed to have praeceded the Council of Nice , makes mention of it , as a thing generally admitted ; for the Fathers of it decree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That no private Psalmes ought to be said or read in the Church , nor any uncanonical Books , but only the Canonical books of the new and old Testament , whose names they subjoin in their order . And some while before , the Bishops who joyned with the Church of Antioch in the deposition of Paulus Samosatenus charge him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in the introduction of his heresie departed from the Canon or rule of the Scripture . Before them also , it was called by Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sentence of the divine Laws , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the exact ballance square or rule and Canon of all truths and duties ; wherein he hath evidently respect unto the original use and importance of the word before explained ; and thereupon calls on his hearers , that omitting the consideration of what this or that man sayes or thinks , they should seek and require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things of or from the Scriptures , which are the Canon of our faith and obedience . And Austin , demonstrent ecclesiam suam non in rumoribus Africorum , sed in praescripto legis , in Prophetarum praedictis , in Psalmorum cantibus , hoc est in omnibus canonicis Sanctorum librorum authoritatibus . Let them demonstrate their Church , not by the rumors of the Africans , but by the praescription of the Law , the praedictions of the Prophets , the Songs of the Psalms , that is by the Canonical Authority of the holy books of the Scriptures . And he pursues the Metaphor of a scale and a measure in many words elsewhere . And thus Aquinas himself confesseth the Scripture is called Canonical , because it is the Rule of our understanding in the things of God ; And such a Rule it is , as hath Authority over the Consciences of men , to bind them unto faith and obedience , because of its being given of God by inspiration for that purpose . Moreover as the Scripture upon the accounts mentioned , is by way of eminency § 6 said to be Canonical , so there is also a Canon or rule determining what books in particular do belong unto the Holy Scripture , and to be on that account Canonical . So Athanasius tells us that by the Holy Scripture he intends , Libros certo canone comprehensus , the books contained in the assured Canon of it . And Ruffinus having reckoned up those books , concludes , hi sunt quos patres intra Canonem concluserum , These are they which the Fathers have concluded to be in the Canon ; that is , to belong unto the Canonical books of Scripture . And Austin to the same purpose : Non sine causa , tam salubri vigilantia Canon Ecclesiasticus constitutus est , ad quem certi Prophetarum & Apostolorum libri pertinerent ; not without good reason is the Ecclesiastical Canon determined by wholsome diligence , unto which , certain books of the Prophets and Apostles should belong . About the Assignation of this Canon of the Scripture , or what books belonged unto the Canonical Scripture , there have been some differences in the Church , since the time of the Synod of Carthage , confirmed by that in Trulla at Constantinople . The first Church having agreed well enough about them , excepting the haesitation of some few persons in reference unto one or two of them of the New Testament . From this rise and use of the word , it is evident , what is intended by the Canonical § 7 Authority of the Scripture , or of any particular book thereunto belonging . Two things are included in that expression . First , the spring and Original of any book , which gives it Authority ; and Secondly the design and end of it which renders it Canonical . For the first , it is required that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given by immediate inspiration from God ; without this , no book or writing can by any means , any acceptation , or approbation of the Church , any usefulness , any similitude of style , manner of writing unto the books that are so , any conformity in matter or doctrine to them , have an interest in that Authority that should lay a foundation for its reception into the Canon . It is the impress of the Authority of God himself on any writing , or its proceeding immediately from him , that is sufficient for this purpose . Neither yet will this alone suffice to render any Revelation or writing absolutely Canonical in the sense explained . There may be an especial Revelation from God , or a writing by his inspiration , like that sent by Elijah unto Jehoram the King of Judah , 2 Chron. 21.12 , which being referred only unto some particular occasion , and having thence Authority for some especial end and purpose , yet being not designed for a Rule of faith and obedience unto the Church , may not belong unto the Canon of the Scripture . But when unto the Original of divine inspiration , this end also is added , that it is designed by the Holy Ghost for the Catholick standing use and instruction of the Church , Then any writing or book becomes absolutely and compleatly Canonical . The Jews of latter Ages , assign some difference among the books of the old Testament , § 8 as to their spring and Original , or manner , of Revelation though they make none as to their being all Canonicall . The Book of the Law , they assign unto a peculiar manner of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth to mouth , or face to face , which they gather from Numbers 12.8 . whereof afterwards . Others of them they affirm to proceed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the gift of Prophesie , whereof as they make many kinds or degrees , taken from the different means used by God in the Application of himself unto them , belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine Revelation mentioned by the Apostle , Heb. 1.1 . so they divide those books into two parts , namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or former Prophets containing most of the historical Books after the end of the Law ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter prophets , wherein they comprise the most of them peculiarly so called . The Original of the remainder of them they ascribe unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspiration by the holy Ghost , calling them peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written , by that inspiration ; as though the whole Canon and systeme of the books were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture , or writing , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or divine inspiration , the only means of their writing . But they do herein as in many other things . The distribution of the books of the old Testament , into the Law , Psalms and Prophets , was very antient in their Church . We have mention of it , Luke 24.44 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that are written in the law of Moses , and in the Prophets , and in the Psalms , that is , in the whole Canonical Scripture . And evident it is that this distribution is taken from the subject matter of those principal parts of it . This reason of that distribution which they have by Tradition , they not knowing or neglecting , have feigned the rise of it in a different manner of Revelation , and cast the particular books arbitrarily under what heads they pleased ; as is evident from sundry of them which they reckon unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim , or Hagiographa , which are with them of least esteem . But we have a more sure rule , both overthrowing that feigned distinction , and perfectly equalizing all parts of divine Scripture as to their spring and original , St. Peter calls the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 1.19 . the word of Prophesie ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 20. Prophesie , and therefore it belongs not unto any peculiar part of it , to be given out by Prophesie ; which is an affection of the whole . And St. Paul also , terms the whole Scriptu●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.26 . prophetical Scriptures , or writings of the Prophets . And when he demanded of Agrippa whether he believed the Scriptures , he doth it in the same manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 28.23 . believest thou the prophets ? that is , the Scriptures , written by the spirit of Prophesie , or by the inspiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.12 . of the spirit of Christ that was in them . God of old spake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 . in his Revelation of himself unto them and in them , and equally spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.70 . unto them , by the mouth of his holy Prophets from the beginning . And thus , not this , or that part , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 . all Scripture was given by inspiration . And herein all the parts , or books of it are absolutely equall . And in the giving out of the whole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.21 . holy men of God spake as they were moved by the holy Ghost . So that whatever different means God at any time might make use of in the communication of his mind and will unto any of the Prophets or penmen of the Scripture , it was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and being acted by the holy Ghost , both as to Things and Words , that rendred them infallible Revealers of him unto the Church . And thus the foundation of the Canonical authority of the books of the Scripture , is absolutely the same in and unto them all , without the least variety , either from any difference in kind or degree . § 9 The same is their condition as to their being Canonical ; they are all so equally . Some of the Antients used that term ambiguously , and therefore sometimes call books Canonical that absolutely are not so , as not being written by divine inspiration , nor given by the Holy Ghost to be any part of the Rule of the Churches faith and obedience . Thus the Constantinopolitan Council in Trulla confirms the Canons both of the Synod of Laodicea , and the third of Carthage , which agree not in the Catalogues they give us of books Canonical ; which without a supposition of the ambiguity of the word , could not be done , unless they would give an assent unto a plain and open contradiction . And the Council of Carthage makes evident its sense in their Appendi●e annexed to the one and fortieth Canon , wherein they reckon up the books of the holy Scripture . Hoc etiam ( say they ) fratri & consacerdoti nostro Bonifacio , vel aliis earum partium Episcopis , pro confirmando isto Canone , innotescat , quia a patribus ista accepimus legenda ; liceat etiam legi passiones Martyrum cùm Aniversarii dies celebrantur . They speak dubiously concerning their own determination , and intimate that they called the books they enumerated Canonical , only as they might be read in the Church ; which priviledge they grant also to the stories of the sufferings of the Martyrs which yet none thought to be properly canonical . The same , Epiphanius testifies of the Epistles of Clemens . But as the books which that Synod added to the Canon of Laodicea , are rejected by Melito , Origen , Athanasius , Hilarius , Gregorius Nazianzen , Cyrillus Hierosolimitamus , Epiphanius , Ruffinus ; Hierome , Gregorius magnus , and others ; so their reading and Citation is generally declared by them to have been only for direction of manners , and not for the confirmation of the faith ; even as St. Paul cited an Iambick out of M●nand●r , or rather Euripides 1 Cor. 15.33 . an hemistichium out of Aratus , Acts 17.28 . and a whole Hexameter out of Epimenides , Tit. 1.12 . non sunt canonici sed leguntur Catechumenis ( saith Athanasius ) They are not Canonical , but are only read to the Cate●humeni : And Hierome , the Church reads them ad aedificationem plebis , non ad Auth●ritatem Ecclesiasticarum dogmatum confirmandam ; for the edification of the people , but not for the confirmation of any points of faith . But although some books truly Canonical were of old amongst some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius speaks , doubted of ; and some were commonly read , that are certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejectitious , yet neither the mistake of the former , nor later practice , can give any countenance to an Apprehension of a second , or various sort of books properly canonical . For the interest of any book or writing in the canon of the Scripture accrewing unto it , as hath been shewed , meerly from its divine inspiration , and giving by the Holy Ghost for a Rule , measure , and standard of faith and obedience unto the Church , whatever advantage or worth to commend it any writing may have , Yet if it have not the properti●s mentioned of Divine inspiration and Confirmation , it differs in the whole kind , and not in degrees only , from all those that have them ; so that it can be no part regulae regulantis , but regulatae at the best , not having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a self-credibility on its own account , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficing Authority ; but is truth only materially by vertue of its Analogie unto that which is absolutely , universally , and perfectly , so . And this was well observed by Lindanus , Impio ( saith he ) sacrilegio se contaminant , qui in scripturarum christianarum corpore , quosdam quasi gradus conantur locare , quod unam eandemque spiritus sancti vocem , impio humanae stultitiae discerniculo audent in varias impares discerpere , & disturbare Autoritatis classes : They desile themselves with the impiety of Sacriledge , who endeavour to bring in as it were divers degrees into the body of the Scriptures ; for by the impious discretion of humane folly , they would cast the one voice of the Holy Ghost into various forms of unequal Authority . As then whatever difference there may be as to the subject matter , manner of writing , and present ▪ usefulness , between any of the books that being written by divine inspiration are given out for the Churches rule , they are all equall as to their canonical authority , being equally interested in that which is the formal reason of it ; so whatever usefulness or respect in the Church any other writing may have , they can no way give them any interest in that , whose formal reason they are not concerned in . In the sense explained we affirm the Epistle to the Hebrews , to be Canonical , that is § 10 properly and strictly so , and of the number of them which the Antients called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every way genuine and Catholick ; In the confirmation whereof , we shall first declare , by whom it hath been opposed or questioned ; and then what reasons they pretend for their so doing ; which being removed out of our way , the arguments whereby the Truth of our assertion is evinced , shall be insisted on . We need not much insist on their madness who of old with a sacrilegious licentiousness § 11 rejected what portion of Scripture they pleased . The Ebionites not only rejected all the Epistles of Paul , but also reviled his person as a Gre●k and an Apostate , as Irenaeus and Epiphanius inform us . Their folly and blasphemy was also imitated and followed by the Helescheitae in Eusebius . Marcion rejected in particular this Epistle to the Hebrews , and those also to Timothy and Titus , as Epiphanius , and Hierome assure us , who adds unto him Basilides . And Theodoret as to the Epistle unto the Hebrews , joyns unto them , some of the Arians also . Now though the folly of those Sacrilegious persons be easie to be repelled as it is done by Petrus Cluniacusis , yet Hierome hath given us a sufficient reason why we should not spend time therein . Si quidem ( saith he ) redderent causas cur eas Apostoli non putant , tentaremus aliquid respondere , & sorsitan satisfaciere lectori ; nunc vero cum haeretica autoritate pronunciant & dicunt , illa Epistola Pauli est , haec non est , ea autoritate refelli se pro veritate intelligant , qua ipsi non crubescant falsa simulare . They did not so much as plead , or pretend any cause or reason for the rejection of these Epistles , but did it upon their own head and Authority , so they deserve neither answer nor consideration . It is of more importance that this Epistle was a long time , though not rejected by , § 12 yet not received in the Church of Rome . Eusebius informs us , that Cains a Presbyter of that Church whom he much commends for his learning and piety , admitted but of thirteen Epistles of St. Paul , rejecting that unto the Hebrews ; as Photius also affirms . And the same Photius acquaints us with the same Judgement of Hippolitus another eminent member of that Church : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Among other things not exactly answering the truth , he saith also , that the Epistle to the Hebrews was not Pauls . And Eusebius adds unto his information of the Judgement of Cains , that it was not generally received in the Church of Rome in his time . Neither is it any way acknowledged as St. Pauls by either Tertullian , Cyprian , Lactantius , or Macrobius . Yea the same Eusebius affirms that some excepted against it upon this account , because it was opposed , as none of St. Pauls in the Roman Church . Hierome grants that , Latinorum consuetudo non recepit Epistolam ad Hebraeos inter Canonicas Scripturas . The custome of the Latines , ( that is the Roman Church ) did not receive this Epistle among the Canonical Scriptures ; And speaking elsewhere of it , he adds the same words , Licet eam latina consuetudo inter Canonicas Scripturas non recipiat . And elsewhere also he confirms the same Assertion . It cannot then be denied but that it was four hundred years at least after the writing of this Epistle before it was publickly received and avowed as Canonical by the Rom●n Church . Nor will the quotation of it by Hilary and Ambrose prove any general admission of it as such , it being their custome not to restrain the Testimonies they made use of unto Books absolutely Canonical . § 13 Baronius ad An. 160 , labours to take of this failure of the Latine Church . The testimony of Eusebius he rejects , because as he sayes , he was Arianorum gregalis of the Arian faction , and willing to call the authority of this Epistle into Question in complyance with them , who , some of them as we observed before , refused it : n. 42. The Judgement of Caius he resolves into the Testimony of Eusebius , which because of his partiality , as he pleads , is not to be admitted . And lastly opposeth the witness of Hierome , as a person who had suffered himself to be imposed on by Eusebius , whose words in his reports of Caius , he makes use of . n. 50. Concluding upon the whole matter , that it was a meer false calumny of Eusebius against the Church of Rome , which Hierome , by too much facillity gave credit unto . But I must acknowledge , that these Answers of his , which indeed are nothing but a rejection of as good witnesses in matters of fact , as any we have upon the Roll of Antiquity , are not unto me satisfactory , no more than the testimony of its acceptance which he produceth in the Epistle of Innocentius to Exuperius , which is justly suspected supposititious with the Council at Rome against Apollinaris , under Damasus , wherein no such thing appears . Though I will not deny but that about that time it came to be publickly owned by that Church , and was reckoned unto the Canon of the Scripture by Ruffinus . § 14 But wherein doth it in the least appear that Eusebius reports the Judgement of Caius , or the Roman Church , in complyance with the Arians ; He himself evidently admits the Epistle to be Canonical , and confirms it by the testimonies of Clemens , Origen , and others . What would it advantage him or the cause which some pretend he favoured , by reporting the opposition of others to a part of divine writt which himself accepted ! Besides they were not the Arians of the first rank or edition , for an inclination unto whom Eusebius is suspected , but some of their off-spring which fell out into such Sacrilegious opinions and practices as the first leaders of them owned not that are accused in this matter ; much less can he be thought to design the reproach of the Roman Church . Nay these answers are inconsistent , as any one may perceive . He could not at the same time design the rejecting of the Epistle in complyance with the Arians , and the calumniating of them by whom it was rejected , and on whose Authority his intentions must be founded . But indeed his words plainly manifest that he gives us a naked account of matter of fact , without either prejudice or design : It is yet more incredible , that Hierome in this matter should suffer himself to be imposed on by Eusebius . That he was the most eminently learned and knowing person of the Roman or Latine Church in those dayes , will , I suppose , not be greatly questioned . Now to suppose that he knew not the customes , opinions , and practice of that Church , but would suffer himself to be imposed on by a stranger , destitute of those advantages which he had to come unto an unquestionable certainty in it , is a very fond thing . Besides he doth not any where speak as one that reported the words and Judgement of another , but in three or four places expresly affirms it as of his own knowledge ; when at the same time in opposition thereunto , he contends that it was received by all other Churches in the world , and all Writers from the dayes of the Apostles . § 15 Neither yet doth it appear from any thing delivered by Caius , Hippolitus , Eusebius or Hierome , that the Latine Church did ever reject this Epistle . Yea , we shall find that many amongst them , even in those dayes , reckoned it unto the Canon of the Scripture , and owned St. Paul as the Penman of it . Eusebius himself acknowledges that Clemens useth sundry Testimonies out of it , in his Epistle ad Corinthios . And others also there were concurring with his judgement therein . But these two things I allow , on the testimonies insisted on . ( 1. ) That sundry particular persons of note and esteem in the Roman Church owned not the Canonical authority of this Epistle , as not esteeming it written by St. Paul : ( 2. ) The Church it self had not before the dayes of Hierome made any publick Judgement about the Author or Authority of this Epistle , nor given any Testimony unto them . For it seems utterly impossible , that if any such Judgement had passed , or testimony been given , that Hierome living in the midst of that Church , should know nothing of it , but so often affirm the contrary without haesitation . And this undenyably evinceth the injustice of some mens pretensions , that the Roman Church is the only proposer of Canonical Scripture , and that upon the Authority of her proposal alone it is to be received . Four hundred years were passed before she her self publickly received this Epistle , or read it in her Assemblies ; so far was she from having proposed it unto others . And yet all this while was it admitted and received by all other Churches in the world , as Hierom testifies , and that from the dayes of the Apostles , whose judgement the Roman Church it self at length submitted unto . No impeachment then of the Authority of this Epistle , can be taken from this defect and inadvertency of the Roman Church , it being convinced to be so by the concurrent suffrage and Testimony of all other Churches in the world , from the dayes of the Apostle , as we shall afterwards more fully declare . Neither are the occasions of this haesitation of the Western Church obscure ; The Epistle was written it may be in Rome , at least it was in some part of Italy , Chap. 13.24 . There no doubt it was seen , and it may be Copied out before its sending , by some who used to accompany the Apostle , as Clemens , who as we have shewed not long after mentioned divers things contained in it . The Originall was without question speedily sent into Judea , unto the Hebrews to whom it was written and directed , as were all others of the Epistles of the same Apostle unto those Churches that were immediately intended and concerned in them . That Copies of it were by them also communicated unto their Brethren in the East , equally concerned in it with themselves , cannot be doubted , unless we will suppose them grosly negligent in their duty towards God and man , which we have no reason to do . But the Churches of the Hebrews living at that time , and for some while after , if not in a seperation , yet in a distinction by reason of some peculiar observances from the Churches of the Gentiles , especially those of the West , they were not it may be very forward in communicating this Epistle unto them , being written , as they supposed , about an especial concernment of their own . By this means this Epistle seems to have been kept much within the Compass of the Churches of the Jews , untill after the destruction of the Temple ; when by their dispersion , and coalescency with other Churches in the East , it came to be generally received amongst them ; and non solum ab Ecclesiis orientis , sed ab omnibus retro Ecclesiis & Graeci sermonis Scriptoribus , as Hierom speaks . But the Latin Church having lost that advantage of receiving it upon its first writing , it may be also upon the consideration of the removall of its peculiar Argument , upon the finall destruction of the whole Judaical Church , and Worship , was somewhat slow in their inquiry after it . Those that succeeded in that Church , it is not unlikely , had their scruples increased , because they found it not in common use amongst their Predecessors , like to the rest of St. Pauls Epistles ; not considering the occasion thereof . Add hereunto that by that time it had gradually made its progress in its return into the West , where it was first written , and attended with the Suffrage of all the Eastern Churches began to evince its own Authority , sundry persons who were wrangling about peculiar opinions and practices of their own , began to seek advantages from some expressions in it . So did in particular the Novatians and the Donatists . This might possibly increase the scruple amongst the Orthodox , and make them wary in their admission of that Authority which they found pleaded against them . And well was it for them , that their opinions about which they disagreed with their Adversaries , were according unto truth , seeing it may justly be feared , that some then would have made them their Rule and Standard in their reception or rejection of this Epistle : for it was no new thing for the Orthodox themselves to make bold sometime with the Scripture , if they supposed it to run cross unto their conceptions . So Epiphanius informs us , in Ancorat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And also he wept ; for so it is read in the uncorrected Copies of the Gospell according to Luke : and St. Irenaeus useth this Testimony in his Book against Heresies , for their confutation , who affirmed that Christ took flesh only in appearance ; but the Orthodox , ( or Catholicks ) being afraid ( of the importance of that expression ) took away that word out of the Copies , not understanding its use and sense . So also Sixtus Sinensis after he hath informed us , out of Hilary , that many Orthodox persons denyed the story of our Saviours Agony , and bloody Sweat , adds of his own , Suspicor à Catholicis sublatam esse , pio sed simplici zelo , quod favere videbatur Arianis . I suspect that the Story was taken out of the Copies , by some Catholicks , out of a godly , but simple zeal , because it seemed to favour the Arians . So great is the power of prejudice , and so little occasions have men taken , whom others have esteemed Orthodox and pious , to make bold with that word , whereby both we and all our opinions must be judged . But it being manifest at length , that no colour was given unto the unjust severities of the Novatians by any thing in this Epistle , it was generally embraced ; And by the conquest of this opposition established its Authority for the future . § 17 Bellarmin chargeth Luther , Brentius , Chemnitius and the Centuriators with the rejection of this Epistle . But because I know that some of them are falsly accused by him , I am apt to suspect the same of the rest , which I have not the opportunity to consult ; And so I shall not reckon them amongst the opposers of this Epistle . The matter is more certain concerning Cajetan and Erasmus : the former in his Preface unto , the other in his last Annotation on this Epistle , denying it to be St. Pauls , and questioning , yea , indeed rejecting its Canonicall Authority . To them we may add Eniedinus , proceeding upon the same principles , and making use of their Arguments to the same purpose . These are the chief , if not absolutely all , who have at any time made any scruple at the Authority of this Epistle . The reasons they make use of to justifie themselves in their conjectures , are amassed together by Erasmus in his Note on the 24. Verse of the last Chapter of it : But because he mixeth together the Arguments that he insists on to prove St. Paul not to have been the Penman of it , and the exceptions he puts in unto its Canonicall Authority , which are things of a diverse consideration , I shall separate them , and first take out those that seem absolutely to impeach its Authority ; leaving them that oppose its Penman , to our ensuing Discourse on that question in particular . § 18 The first thing generally pleaded , is the uncertainty of its Author or Penman . Sola omnium Pauli nomen non praefert , saith Erasmus . How unjust and groundless this pretence is , we shall afterwards fully manifest . At present I shall only shew , that it is in generall of no importance in this cause . The Author of a Writing being certainly known , may indeed give some light unto the nature and Authority of it ; When it is confessed , that the Penman of any Book was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divinely inspired , and that by him it was written for the use of the Church , there can be no question of its Authority . But this last of his design directed by the Holy Ghost , must be no less known than the former . For a man may write one Book by inspiration , and others by a fallible humane Judgement ; as Solomon seems to have done his Philosophicall Discourses that are lost . Again , when the Penman of any Writing pretending unto Divine Authority is not esteemed , nor doth manifest himself in any thing to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately acted by the Holy Ghost , the writing it self must needs be lyable unto just Exception . Wherefore it is confessed , that when the Author of any Writing is certainly known , much light into its Authority and Relation unto the Canon of the Scripture may be thence received . But when this is doubtfull , nothing can thence satisfactory on either side be concluded . And therefore it hath pleased the Holy Ghost to keep the names of the Penmen of many parts of the Scripture , in everlasting obscurity ; for he borrows no Countenance or Authority unto any thing that proceeds by Inspiration from himself , from the names of men . There is not then the least strength in this exception ; for be it granted , that we are altogether uncertain who was the Penman of this Epistle , yet no impeachment of its Authority can thence be taken , unless it can be proved , that he was not Divinely inspired . But yet to shew the insufficiency every way of this Objection , we shall abundantly evince , that indeed the very ground and foundation of it is feeble and false ; The Penman of this Epistle being as well and certainly known , as those of any portion of Scripture whatever that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some whereof were never doubted , nor called into question : And at least we shall so far evince St. Paul to have been the Author of it ; as although we shall not from thence take any Argument to prove its Canonicall Authority , because it hath it self been called into question ; yet as to render an Objection from the uncertainty of its Author altogether unreasonable . § 19 The remaining Objections are more particular , and direct to their purpose , by whom they are pleaded . As First , that the Author of this Epistle cites sundry things out of the Old Testament which are not therein contained . Such are many of the Stories related unto in the 11. Chapter , and that in particular in Chap. 12. verse 21. where he affirms , that Moses upon the Terror of the sight that appeared unto him , said , I exceedingly quake and tremble . This place Erasmus supposeth Hierom to have intended , when he sayes that some things are mentioned in this Epistle that are not recorded in the Old Testament . And Aquinas perplexeth himself in seeking for a Solution unto this difficulty . For First , he would refer the place to Moses sight of the Angell in the Bush , and not the giving of the Law , contrary to the express Discourse of the Context . And then , he adds , dixit saltem facto ; though he said not so , yet he did so . And lastly , worst of all vel fortè Apostolus aliâ utitur literâ quam nos non habemus : or it may be the Apostle used another Text that we have not : But there is no need of any of these evasions . The Author quotes no Book , nor Testimony of the Old Testament , but only relates a matter of fact , and one circumstance of it , which doubtless he had by Divine Revelation , whereof there is no express mention in the place where the whole matter is Originally recorded . Thus in the beginning of the Chronicles , sundry particular Stories , ( as that about the Children of Ephraim , Chap. 7.21 . ) no wher 's before written , are reported from the same infallible directions that others of the same time were written withall , when they were omitted . And it is uncouth way of proving an Author not to write by Divine inspiration , because he writeth Truths that he could no otherwise be acquainted withall . Neither is it unmeet for him that writes by Divine inspiration , to mention things recorded in other Stories , whose Truth is unquestionable , as those are related unto Chap. 11. It seems to be of more importance , that if the Objectors may be believed , the § 20 Writer of this Epistle citeth Testimonies out of the Old Testament , that are no wayes to his purpose , nor at all prove the matter that he produceth them for ; discovering at least , that he wrote with a fallible spirit , if not also that he dealt scarcely bona fide , in handling the cause which he undertook . Cajetan insists on that of the first Chapter , verse 5. I will be unto him a Father , and he shall be unto me a Son , taken from the 2 Sam. 7.14 . or 1 Chron. 17. ● which words , as he supposeth no way belong unto that , in whose confirmation they are produced by the Author of this Epistle . Erasmus , upon his Testimony in Chap. 2. produced out of Psalm 8.4 , 5. which as he saith , is urged to the direct contrary of the intention of the Psalmist , and scope of the words . Eniedinus insists on the same places and others . Now two things must be supposed to give countenance unto this Objection . First , That those who make it , do better understand the meaning and the importance of the Testimonies so produced out of the Old Testament ; than he did by whom they are here alledged . This is the foundation of this Exception ; which if once admitted , it may be easily imagined , how able some men will quickly think themselves to question other allegations in the New Testament , and thereby render the Authority of the whole dubious . They must , I say , take upon themselves to know the true meaning of them , and that in the uttermost extent of signification and intention , as given out by the Holy Ghost , before they can charge their misapplication on this Author . How vain , unjust , arrogant , and presumptious this supposition is , needs little labour to demonstrate . The understandings of men , are a very sorry measure of the Truth , with the whole sense and intendment of the Holy Ghost in every place of Scripture . Nay , it may much more rationally be supposed , that though we all know enough of the mind and will of God in the whole Scripture , to guide and regulate our faith and obedience , yet that we are rather ignorant of his utmost intention in every place , than that we know it in all . There is a depth and breadth in every word of God , because his ; which we are not able to fathom and compass to the utmost : It being enough for us that we may infallibly apprehend so much of his mind and will , as is indispensably necessary for us to the obedience that he requires at our hands . An humble reverential Consideration of all , indeed almost any , of the Testimonies alledged in the New Testament out of the old , is sufficient to evince the truth of this Consideration , We know but in part , and we prophesie in part , 1 Cor. 13.9 . Quantum est quod nescimus ? how much is it , that we know not ? or as Job speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how small is the word that we understand of God ? Chap. 26.24 . One sayes well ; est Sacra Scriptura veluti fons quidam , in bono terrae loco scaturiens , quem quo altius foderis , eo magis exuberantem invenies ; ita quo diligentius Sacram Scripturam interpretaris , eo abundantiores aquae vivae venas reperies . Brent . Hom. 36. in 1 Sam. 11. That Objection then , must needs be very weak , whose fundamental strength consists in so vain a presumption . Again , they must take it for granted , that they are aforehand fully acquainted with the particular intention of the Author in the Assertions which he produceth these Testimonies in the Confirmation of ; and with all the wayes of arguing and pressing Principles of faith , used by men writing by Divine inspiration . Neither is this supposition less rash , or presumptious than the former . Men , who bring their own Hypothesis , and preconceived senses unto the Scripture , with a desire to have them cofirmed , are apt to make such conclusions . Those that come with humility and reverence of his Majesty with whom they have to do , to learn from him his mind and will therein , whatever he shall thereby reveal so to be , will have other thoughts and apprehensions . Let men but suffer the Testimonies and Assertions , whose unsuitableness is pretended , to explain one another , and the agreement will quickly appear . And the worst that will ensue , will be only the emergence of a sense from them which perhaps they understood not in either of them singly , or separately considered . Thus infirm on all accounts is this Objection . For the instances themselves ; some light will be given unto them from what we shall afterwards discourse of the Authors wayes and Principles , that he proceeds upon in his Citations of Testimonies out of the Old Testament . And in particular in our Exposition of the places themselves , we shall manifest that his Application of them , is every way suitable to the very letter of the Text , and manifest intention of the Holy Ghost : So false and unjust , as well as rash and presumptious , is this Objection . § 21 Neither is there any more reall weight , in that which Erasmus in the next place objects ; namely that some things in it seem to give Countenance unto some exploded Opinions of Antient Hereticks ; whereof he gives us a double instance . First , Quod velum seperans sanctum sanctorum interpretatur coelum : that he interprets the Vail separating the Most Holy Place to be Heaven : which indeed he neither doth , but only affirms that the Most Holy Place in the Tabernacle , was a Type or Figure of Heaven it self , nor if he should have so done , had he given the least countenance unto the fondness of the Manichees , whom I suppose he intendeth ; His whole Discourse perfectly exploding their abominations . His other Instance is in that vexed place , chap. 6.6 . favouring as he pretends the Novatians , denying recovery by repentance unto them who had fallen into sin after Baptism . But the incompetency of this Objection , rising meerly from their ignorance of the true meaning of the Holy Ghost that made it , as for the end for which it was used , hath been demonstrated by many of old and late . And the Lord assisting in our Exposition of that place , we shall shew , that it is so far from giving Countenance unto any error or mistake which any man may fall into , contrary to the Gospel , that a more plain , familiar and wholesome commination is hardly to be found in the whole Book of God. And this is the summ of what I can meet withall , that is objected against the Canonical Authority of this Epistle ; which how little it amounts unto , beyond an evidence of mens willingness to lay hold on slight occasions to vent their Curiosities and Conceptions , the Reader that is godly and wise will quickly perceive . § 22 Having removed these Objections out of our way , we shall now proceed to demonstrate the Canonical Authority of this Epistle , in the strict and proper sense , at large before declared . Now the summ of what we shall plead in this cause amounts to this , that whereas there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infallible evidences of any Writings being given by Divine inspiration , and sundry Arguments , whereby Books or Writings ungroundedly pretending to that Original may be disproved , that of the former , there is no one that is not Applicable unto this Epistle ; nor is it obnoxious unto any one of the latter sort . Of what nature in general that evidence is , which is given unto the Divine Original of the Scripture by the Characters thereof implanted in it , or other Testimony given unto it , or what is the assurance of mind concerning it which thereupon we are furnished withall , belongs not unto our present enquiry . That which we undertake , is only to manifest that the interest in them of this Epistle , and its immunity from Rational exceptions , is equall unto , and no less conspicuous , than that of any other portion of Holy Writ whatever : So that it stands upon the same basis with the whole , which at present we suppose firm and unmoveable . Eusebius , who after Melito , Caius , Clemens , and Origen , made a very accurate enquiry after the Books unquestionably Canonical , gives us three notes of distinction between them that are so and others ; namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the character or manner of phrase or speech . ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentence or subject matter treated of ; and ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose and design of the Writer ; and they are all of great importance , and to be considered by us in this matter . But because others of like moment may be added unto them , and are used by others of the Antients to the same end , we shall insist upon them all in that order which seems most natural unto them ; yet so , as that they may be all referred unto those general heads by him proposed . § 23 Two things there are that belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sentence of this Epistle ; First , its general Argument ; and Secondly , the particular Subject Matter treated of in it . These seem to be designed thereby . Now the general Argument of this Epistle , is the same with that of the whole Scriptures besides . That is , a Revelation of the will of God , as to the faith and obedience of the Church , and this holy , heavenly and divine answering the Wisdom , Truth , and Soveraignty of him from whom it doth proceed . Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Oracles of God , Rom. 3.2 . or the infallible Revelation of his will ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 6.68 . the words of eternal life ; for That , in the name of God they treat about . And St. Paul tells us , that the Argument of the Gospel is Wisdom ; but not the wisdom of this world , nor the Princes of it , who are destroyed , done away , and made useless by it ; that is the chief Leaders of humane Wisdom and Science , 1 Cor. 2.6 . but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the mysterious Wisdom of God that was hidden from them , v. 7. Things of his own meer Revelation , from his Soveraign will and pleasure , with a stamp and impress of his Goodness ▪ and Wisdom upon them ; quite of another nature , than any thing that the choicest Wisdom of the Princes of this world can reach or attain unto . And such is the Argument of this Epistle ; It treats of things which eye hath not seen , nor ear heard , nor have they by any natural means , ever entered into the heart of man ; and that in absolute Harmony with all other unquestionable Revelations of the Will of God. Now if the immediate Original hereof be not from God , that is by the inspiration of the Holy Ghost ; then it must be either the invention of some man , spinning the whole Webb and frame of it out of his own imagination , or from his diligence in framing and composing of it from a systeme of Principles collected out of other Writings of Divine Revelation . The First will not be pretended . Two things absolutely free it from suffering under any such suspicion . First , The nature of its Argument , treating as was said , of such things as eye hath not seen , nor ear heard , nor have they entered into the heart of man. The Deity , Offices , Sacrifice , Mediation and Grace of Jesus Christ , are not things that can have any foundation in the invention and imagination of man ; Yea , being revealed by God , they lye in a direct contradiction unto all that naturally is esteemed wise or perfect ; 1 Cor. 1.18 , 19 , 20 , 21 , 22 , 23. They exceed the sphere of natural comprehension , and are destructive of the principles which it frameth unto it self for the compassing of those ends whereunto they are designed . Nor is it lyable to be esteemed of the other extract ; or the diligence and wisdom of man in collecting it from other Books of Divine Revelation , which alone with any colour of reason can be pretended . Humane diligence regulated by what is elsewhere revealed of God , is humane still ; and can never free it self from those inseparable attendances which will manifest it so to be . For suppose a man may compose a writing , wherein every Proposition in it self shall be true , and the whole in its contexture materially every way answerable unto the truth , ( which yet must be accidental as to the principle of his wisdom , understanding , ability , and diligence by whom it is composed , they being no way able to give that effect certainly and infallibly unto it ) yet there will never be wanting that in it , whereby it may be discerned from an immediate effect and product of Divine Wisdom and understanding . Take but the Writings of any Wise man , who from his own ability and invention hath declared any Science in them , and allow his discovery of it to be the absolute compleat rule of that Science , so that nothing beyond , or besides what he hath written about it is true or certain , nor any thing else , but as it hath conformity to , or coincidence with what he hath written , and it will be very difficult , if not impossible for any man so to treat of that subject from his Writings , as not to leave sufficient Characters upon his own , to difference them from his Original , and pattern ; For suppose him to have in all things attained the perfect sense of his Guide , which yet it may be , untill all words are freed from their ambiguity will be impossible for any one to do , yet still there will remain such an impression of the Genius and fancy wherein the Rule was first framed upon it , as the follower cannot express . And how much more will there be so in that which both for matter and words also , proceeds from the Soveraign Will and Wisdom of God. Can it be supposed , that any man should collect by his own industry and diligence a Writing out of that which is given by Him , and regulated thereby , that should absolutely express those infinite Perfections of his nature which shine forth in that which is immediately from himself ? For that any Writing should be pretended to be undiscernable from them given by Divine inspiration , It is not enough that the matter of it be universally true , and that truth no other but what is contained in other parts of Scripture , but it must also have those other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and characters of a Divine Original which we shall in our progress discover in this Epistle , as in other Books of the Holy Scripture : for it is not behind the very choicest of them . And the truth of this consideration , is demonstrated in the instances of every one of those Writings which may probably be concluded to have the nearest affinity and similitude unto those of Divine inspiration , from the greatness and urgency of their plea to be admitted unto that series and order . These are the Books commonly called Apochrypha ; not one of them is there , wherein humane diligence doth not discover its self to be its fountain and spring . Did this Epistle proceed from the same root and principle , whence comes it to pass , that it no where puts it self forth unto a discovery and conviction ? for that it doth not so , we shall afterwards fully declare . Besides , to close this consideration , the design of the Writer of this Epistle manifests that he sought the Glory of God in Christ , according unto his will. With this aim and purpose , an endeavour to impose that on the Church , as an immediate Revelation from God , which was the product of his own pains and diligence , is utterly inconsistent . For by no means could he more dishonour God , whose glory in sincerity he appears to have sought , nor wrong the Church whose Good he desired to promote , than by this imposing on him , that whereof he was not the Author , so adding unto his words , and making himself subject to reproof as a lyar , Prov. 30.6 . and proposing that unto the Church as a firm and stable rule and object of faith , which he knew not to be so , leading her thereby into error , uncertainty , and falshood . For this whole Epistle is delivered as the Will and Word of God , as coming by Revelation from him , without the least intimation of the intervention of the Will , Wisdom or Diligence of man , any other , than is constantly ascribed unto those that declare the will of God by inspiration . And if it were not so , the evils mentioned cannot be avoided . And how groundless this imputation would be , our following discourses will manifest . And I doubt not but this whole consideration will be , and is of weight and moment with them who have their senses exercised in the Scriptures , and are enabled by the Spirit breathing in them , to discern between Good and Evil , Wheat and Chaff , Jer. 23.28 . § 24 Unto the General Argument , we may add the Particular Subject Matter of this Epistle as belonging unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , further confirming its Divine Original . This for the most part consists in things of pure Revelation , and which have no other foundation in rerum natura . Some Books , even of the Scripture it self , are but the narrations of actions done amongst men , which for the substance of them , might be also recorded by humane diligence . But the things treated of in this Epistle , are purely divine , spiritual , and no wayes to be known but by Revelation . And not only so , but amongst those that are so , There are four things eminent in the subject matter of this Epistle . First , that the principal things treated of in it , are matters of the greatest importance in Christian Religion , and such as concern the very foundation of faith . Such are the Doctrines about the Person , Offices and Sacrifice of Christ , of the nature of Gospel Worship , our Priviledge therein , and Communion with God thereby . In these things consist the very vitalls of our Profession ; and they are all opened and declared in a most excellent and heavenly manner in this Epistle ; and that , as we shall manifest , in an Absolute Consonancy unto what is taught concerning them in other places of Scripture . Secondly , In that some things of great moment unto the faith , obedience and consolation of the Church , that are but obscurely or sparingly taught in any other places of Holy Writt , are here plainly , fully and excellently taught and improved . Such in particular is the Doctrine of the Priesthood of Christ , with the nature and excellency of his Sacrifice , and the execution of the remaining parts and duty of that Office in Heaven ; and how the whole of it was typically represented under the Old Testament . He that understands aright the importance of these things , their use in the faith and consolation of the Church , their influence into our whole course of obedience , the spiritual priviledge that faith by them interests a believing soul in , the strength and supportment , that they afford under Temptations and Trials , will be ready to conclude that the world may as well want the Sun in the Firmament , as the Church this Epistle . And this perswasion we hope through Gods assistance to further in our Exposition of it . Thirdly , Gods way in teaching the Church of the Old Testament with the use and end of all the operous paedogogie of Moses , manifesting it to be full of Wisdom , Grace and Love , is here fully revealed , and the whole Aaronical Priesthood with all the duties and Offices of it translated unto the use of Believers under the Gospel . How dark Mosaical institutions were in themselves , is evident from the whole state of the Church in the dayes of Christ and his Apostles , when they could not see unto the end of the things that were to be done away . In their nature they were carnal , in their number many , as to their reason , hidden ; in their observation , heavy and burdensome , in their outward shew , Pompous and glorious ; by all which they so possessed the minds of the Church , that very few saw clearly into the use , intention , and end of them . But in this Epistle the veyle is taken of from Moses , the mysterie of his institutions laid open , a perfect clew given unto Believers to pass safely through all the turnings and windings of them , unto Rest and Truth in Jesus Christ. Those hidden things of the Old Testament appear now unto us full of light , and instruction ; but we are beholding for all our insight into them , and benefit which we receive thereby , unto the Exposition and Application of them made by the Holy Ghost in this Epistle . And how great a portion of Gospel Wisdom and knowledge consists herein , all men know , who have any spiritual acquaintance with these things . Fourthly , the grounds , reasons , causes , and manner , of that great Alteration which God wrought and caused in his Worship , by taking down the ancient glorious Fabrick of it , which had been set up by his own appointment , are here laid open and manifested , and the greatest controversie that ever the Church of God was exercised withall , is here fully determined . There was nothing in the first Propagation of the Gospel and plantation of Christian Churches , that did so divide and perplex the professors of the Truth , and retard the work of promulgating the knowledge of Christ and the worship of God in him , as the difference that was about the continuation and observation of Mosaical Rites and Ceremonies . To such an height was this difference raised , so zealously were the parties at variance ingaged in the pursuit of their various apprehensions of the mind of God in this matter , that the Apostles themselves thought meet for a season rather to umpire and compose the controversie , by leaving the Jews free to their observation , and bringing the Gentiles unto a condescention in things of the greatest exasperation , than absolutely and precisely to determine the whole matter between them . And indeed , this being a difference wherein the Will , Authority , and Command of God were pleaded on the mistaken side , they being all of them clear and full as to the matter by them pleaded for , nothing but an immediate Declaration of the mind of God himself , as to his removing and taking off the obligation of his own Law , could put such an end unto it , as that the spirits of men might acquiesce therein . Now the Will of God to this purpose before the Writing of this Epistle , could only be collected from the nature and state of things in the Church upon the coming of the Messiah , and conclusions from thence , which the believing Jews were very slow in the admittance of . Add hereunto that many Prophesies and promises of the Old Testament setting forth the Glory and beauty of Gospel worship , under the names and condition of the Worship then in use , as of Priests , Levites , Sacrifices , Offerings , Feast of Tabernacles , and the like , lay directly in the letter against that cessation of Mosaical Rites , which the Jews opposed . Now who was fit , who was able to determine upon these different and various Institutions of God , but God himself ? To declare positively , that all Obligation from his former commands was now ceased , that his institutions were no more to be observed , that the Time allotted unto the Churches obedience unto him in their observance was expired , this was no otherwise to be effected but by an immediate Revelation from himself . And this is done in this Epistle , and that in this only as to the Jews , whereby it became the main instrument and means , of pulling up their old Church-state , and translating it anew into the appointments of our Lord Jesus Christ. Neither is this done by a bare declaration of Gods Authoritative interposition , but in a way of Excellent and singular Wisdom and condescention , ( with a manifestation of Gods Love and care unto his Church , in the institutions that were now to be removed ; and the progress of his Wisdom in their gradual instruction as they were able to bear , ) the whole nature , design and intendment of them is evidenced to be such , as that having received their full End and accomplishment , they did of themselves naturally expire and disappear . And hereby in that great Alteration which God then wrought in the outward worship of his Church , there is discovered such an oneness and unchangeableness in his love and care , such a suitableness Harmony and Consonancy in the effects of his Will , such an Evidence of infinite Wisdom in disposing of them into a subserviency one to another , that they should no where in any thing cross or enterfere , and all of them to his own glory in the promotion and furtherance of the light , faith , and obedience of his Church , as sufficiently manifests the Original and fountain whence it doth proceed . For my part , I can truly say , that I know not any portion of Holy Writt , that will more effectually raise up the heart of an understanding Reader , to an holy Admiration of the Goodness , Love , and Wisdom of God , than this Epistle doth . Such , I say , is the subject matter of this Epistle , so divine , so excellent , so singular . And in the handling hereof , have we not the least occasional mixture , of any Matter , Words , Sentences , Stories , Arguments or Doctrines so unsuited to the whole , as to argue the interposure of a fallible Spirit . Thus we know it hath fallen out in all the Writings of the Christians of the first Ages after the sealing of the Canon of the Scriptures . Many things in them appear to proceed from an holy and Heavenly Spirit breathing in their Authors , and most of what they contain to be consonant unto the mind of God ; yet have they all of them , evident footsteps that the Authors were subject unto Errors and mistakes , even in and about the things written by them . And the continuance of their failings in their Writings capable of an easie conviction , is no small fruit of the Holy Wise Providence of God , and his care over his Church , that it might not in after Ages be imposed upon with the great and weighty pretence of Antiquity , to admit them into a competition with those which himself gave out to be its infallible , and therefore only Rule . That nothing of this nature , nothing humanitùs , meerly after the manner of men , befell the Writer of this Epistle in his Work , we hope through the assistance of its principal Author to manifest in our Exposition of the several parts of it . And this subject matter of this Epistle , thus handled , further secures us of its original . § 25 The design , aim and end of the Epistle , with the purpose and intention of its Writer , which belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancients made a characterism of Writings given by divine inspiration , are consonant unto the General Argument , and peculiar subject matter of it . That the whole Scripture hath an especial end , which is peculiar unto it , and wherein no other writing hath any share , but only so far as it is taken from thence , and composed in obedience thereunto , is evident unto all that do seriously consider it . This end supremely and absolutely is the glory of that God who is the Author of it . This is the center where all the lines of it do meet , the scope and mark towards which all things in it are directed . It is the Revelation of himself that is intended , of his mind and Will , that he may be glorified ; wherein also , because he is the principal fountain , and last end of all , consists the order and perfection of all other things . Particularly the demonstration of this glory of God , in and by Jesus Christ is aimed at . The works of Gods Power and Providence do all of them declare his Glory ; the glory of his eternal Perfections and Excellencies , absolutely and in themselves . But the End of the Scripture , is the glory of God in Christ , as he hath revealed himself and gathered all things to an head in him , unto the manifestation of his glory . For this is life eternal that we know him the only true God , and whom he hath sent , Jesus Christ. The means whereby God is thus glorified in Christ , is by the Salvation of them that do believe , which is therefore also an intermediate End of the Scripture : These things are written , that we may believe , that Jesus is the Son of God , and that believing , we may have life through his name , John 20.31 . 1 Tim. 4.16 . Moreover whereas this eternal life unto the glory of God cannot be obtained without faith and obedience according to his will , the Scripture is given for this purpose also , that it may instruct us in the mind of God , and make us wise unto salvation : 2 Tim. 3.15 , 16. Rom. 1.16 . 2 Pet. 1.3 . These in their mutual subserviency and dependance , compleat the characteristical End of the Scripture . I confess Plato in his Timaeus , makes it the End of Philosophy , that we may thereby be made like unto God. But that Philosophy of his , having its rise and spring in inbred notions of nature , and the contemplation of the works of Gods Providence , could have no other end but conformity unto him , as his perfections were revealed absolutely ; whereunto the Scripture adds this revelation in Christ Jesus , 1 John 1.18 . which gives them , as I said , their special and peculiar end . It makes God known , as all in all , and man to be nothing as to goodness or blessedness , but what he is pleased to do for him , and communicate unto him ; and Jesus Christ to be the great and only way and means , whereby he will communicate of himself , and bring us unto himself . The more clearly any portion of Scripture discovers and makes conspicuous this End , the more parts of the series and order of things whereby the last and utmost End of the glory of God is produced , in their mutual connexion dependance and subserviency it manifesteth , the more fully doth it express this general End of the whole , and thereby evince its own interest therein . Now herein doth this Epistle come behind no other portion of Scripture whatever . For as the Exaltation of the glory of God , as he is the first cause , and last end of all things , is expresly proposed in it , so the relation of the glory of God , and of our obedience and blessedness whereby and wherein it is declared , unto the Person , Offices , and Mediation of Jesus Christ is in an eminent manner insisted on and unfolded in it . And whereas some parts of Scripture do exhibit unto us , most clearly some one part of this general End of the whole , and other portions or Books of it , some other parts , this expresseth the whole , and all the parts of it distinctly , from the very foundation of calling men to the knowledge of God and obedience , unto the utmost end of his glorifying himself in their salvation by Jesus Christ. Neither is there herewithall the least alloy or mixture of any by , particular , or proper end of the Writer ; nothing of his Honour , Reputation , Advantage , Self-pleasing in any thing ; but all runs evenly and smoothly to the general End before proposed . And this also hath deservedly a place among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Writings by Divine inspiration . The Style also of the Sacred Scripture , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is termed by Eusebius § 26 in this Argument , is of deserved consideration . By the Style of any Writing , we understand both the Propriety of the words , with their Grammatical construction , and that composition of the whole which renders it sit , d●c●rous , elegant , and every way meet to be used in the matter about which it is used , and for the effecting of the end , which is proposed in it . I know some bold Atheistical Spirits have despised the Style of the Holy Writers , as simple and barbarous . Among these Angelus Politianus , is generally and deservedly censured by all Learned men , who was imitated in his prophane contempt of it by Domitius Calderinus . And of the like temper was Petrus Bembus who would scarce touch the Scripture ; when his own Epistles are not one of them free from Solaecisms in Grammar . Austin also confesseth that whilst he was yet a Manichee , he had the same thoughts of it ; Visa est mihi indigna quam Tullianae dignitati compararem . The Scripture seemed to be unworthy to be compared with the excellency of Cicero . But it must be acknowledged that these spake of the Common Translations of it ; though they used that pretence to reject the study of the Books themselves . I do confess that though some Translations may , and do render the words of the Original more properly , and better represent and insinuate the native genius , beauty , life , and power of the Sacred Style than some others do , yet none of them can , or do express the whole Excellency , Elegancy , and marvellous Efficacy of it for the conveyance of its senses to the understandings and minds of men . Neither is this any reflection upon the Translators , their Abilities , diligence , or faithfulness , but that which the nature of the thing it self produceth . There is in the Sacred Scripture , in the words wherein by the Holy Ghost it was given out , a proper peculiar vertue , and secret efficacy inflaming the minds of the Readers and Hearers , which no diligence or wisdom of man can fully and absolutely transferr into , and impress upon any other Language . And those who have designed to do it , by substituting the wordy Elegancies of another tongue , to express the quickning affecting Idiotisms of them , ( which was the design of Castali● ) have of all others most failed in their intentions . Neither doth this defect in Translations arise from hence , that the Original Tongues may be more copious and emphatical than those of the Translations , which possibly may be the condition of the Greek and Latin , as Hierom often complains , but it is from the causes before named , and therefore is most evident in the Translations of the Old Testament , when yet no man can imagine the Hebrew to be more copious , ( though it be more comprehensive ) than the Languages whereinto it hath been translated . But it is of the Originals themselves , and the Style of the Sacred Penmen therein , concerning which we discourse . And herein the boldness of Hierom cannot be excused , ( though he be followed by some others of great name in latter Ages ) who more than once chargeth St. Paul with Solaecisms , and Barbarisms in Expression , and often urgeth , ( upon a mistake as we shall see ) that he was imperitus Sermone , unskilfull in speech . But as neither he , nor any else , are able to give any cogent instance to make good their charge , so it is certain that there is nothing expressed in the whole Scripture , but in the manner and way , and by the words wherewith it ought to be expressed , unto the ends for which it is used and designed , as might easily be manifested both from the intent of the Holy Ghost himself in suggesting those words unto his Penmen , and in the care of God over the very Iota's and Titles of the words themselves . And whereever there appears unto us an irregularity from the Arbitrary Directions , or Usages of other men in those Languages , it doth much more become us , to suspect our own Apprehensions and Judgement ; yea , or to reject those Directions and Usages from the Soveraignty of an absolute Rule ; than to reflect the least failure or mistake on them who wrote nothing but by Divine Inspiration . The censure of Hensius in this matter is severe , but true . Prolegom . Aristarch . Sac. Vellicare aliquid in iliis , aut desiderare , non est eruditi sed blasphemi hominis , ac malè feriati , qui nunquam intelligit quae humana sit conditio , aut quanta debeatur reverentia ac cultus cuncta dispensanti Deo , qui non Judicem , sed supplicem deposcit . Neither hath their Success been much better , who have exercised their Critical Ability , § 27 in judging of the Style of the particular Writers of the Scripture , preferring one before , and above another ; whereas the Style of every one of them is best suited to the Subject Matter whereof he treats , and the End aimed at , and the Persons with whom he had to do . And herein Hierom hath lead the way to others , and drawn many into a common mistake . The Style of Isaiah he sayes is proper , Vrbane , high and excellent ; but that of Hosea , and especially of Amos , low , plain , improper , favouring of the Country , and his Profession , who was a Shepherd . But those that understand their Style and Language , will not easily give consent unto him , though the report be commonly admitted by the most . It is true , there appeareth in Isaiah an excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Exhortations , Expostulations and Comminations ; attended with Efficacious Apostrophe's , Prosopopaeias , Metaphors , and Allusions ; a compacted fulness in his Prophesies and Predictions , a sweet Evangelical Spiritualness in his Expression of Promises , with frequent Paronomasia's , and Elleipses which have a special Elegancy in that Language , whence he is usually instanced in by Learned Men , as an example of the Eloquence of the Divine Writings , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preferred unto that of Aeschines , Demosthenes , or Cicero . But the Reader must take heed that he look not for the peculiar Excellencies of that Prophet absolutely in the words used by him , but rather in the things that it pleased the Holy Ghost , to use him as his Instrument in the Revelation of . But the other part of Hieroms censure is utterly devoid of any good foundation . The Style of Amos considering the Subject Matter that he treateth of , and the persons with whom he had to do , in suiting of Words and Speech , wherein all true solid Eloquence consisteth , is every way as proper , as Elegant , as that of Isaiah . Neither will the knowing Reader find him wanting in any of the celebrated Styles of Writing , where occasion unto them is administred . Thus some affirm that St. Paul used sundry Expressions , ( and they instance in 1 Cor. 4.3 . Col. 2.18 . ) that were proper to the Cilicians his Country-men , and not so proper as to the purity of that Language wherein he wrote ; but as the first of the Expressions they instance in , is an Hebraism , and the latter , purely Greek ; so indeed they will discover a Tarsian defect in St. Paul , together with the Patavinity in Livy that Pollio noted in him . § 28 Eloquence and Propriety of Speech for the proper ends of them , are the gift of God , Exod. 4.10 , 11. And therefore unless Pregnant Instances may be given to the contrary , it may well be thought and expected that they should not be wanting in Books written by his own Inspiration : Nor indeed are they ; only we are not able to give a right measure of what doth truly and absolutely belong unto them . He that shall look for a flourish of painted words , artificiall Meretricious Ornaments of Speech , Discourse suited to entice , inveigle , and work upon weak and carnal affections ; or Sophistical captious wayes of reasoning to deceive ; or that Suada , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that smooth and harmonious structure of periods wherein the great Roman Orator gloried , the lenocinia verborum , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and grandiloquentia of some of the Heathens , in the Scripture , will be mistaken in his aim . Such things become not the Authority , Majesty , Greatness and Holiness of him who speaks therein . An Earthly Monarch that should make use of them in his Edicts , Laws , or Proclamations , would but prostitute his Authority to contempt , and invite his Subjects to disobedience by so doing . How much more would they unbecome the Declaration of his Mind and Will given unto poor worms , who is the great Possessor of Heaven and Earth . Besides , these things belong not indeed unto real Eloquence and Propriety of Speech , but are arbitrarily invented crutches , for the relief of our lameness and infirmity . Men despairing to affect the minds of others , with the things themselves which they had to propose unto them , and acquainted with the baits that are meet to take hold of their bruitish affections , with the wayes of prepossessing their minds with prejudice , or casting a mist before their understandings , that they may not discern the nature , worth , and excellency of Truth , have invented such dispositions of words as might compass the ends they aimed at . And great effects by this means were produced ; as by him , whom men admired , — pleni moderantem froena Theatri . And therefore the Apostle tells us , that the rejecting of this kind of Oratory in his Preaching and Writing , was of indispensible necessity , that it might appear that the effects of them were not any way influenced thereby , but were the genuine productions of the things themselves which he delivered , 1 Cor. 2.5 , 6 , 7. This kind of Eloquence then the Scripture maketh no use of , but rather condemneth its Application unto the great and holy things whereof it treateth , as unbecoming their Excellency and Majesty . So Origen to this purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tom. 4. in Johan . If the Holy Scripture had used that Elegancy and choice of Speech , which are admired among the Greeks , one might have suspected that it was not Truth it self that conquered men , but that they had been circumvented and deceived by appearing or fallacious consequences , and the Splendor or Elegancy of Speech . That the proper Excellency of Speech , or Style , consisteth in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or meet § 29 Accommodation of words unto things , with consideration of the Person that useth them , and the End whereunto they are applied , all men that have any acquaintance with these things will confess . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Dionysius Halicarnasseus ; Nature requireth that words should follow , or ●e made to serve sentences or things , and not things be subservient to words ; whence the too curious Observation of Words , hath been censured as an Argument of an infirm and abject mind ; however it may be pardoned in them who placed all their Excellency in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and disposing perswasive alluring words ; as Isocrates spent ten years in his Panegyricks ; and Plato ceased not unto the eightieth year of his Age to adorn his Discourses ; as Dionysius testifies of them both . The Style of the Holy Scripture is every way answerable unto what may rationally be expected from it . For , First , It becometh the Majesty , Authority , and Holiness of Him , in whose name it speaketh . And hence it is , that by its Simplicity without Corruption , Gravity without Affectation , Plainess without alluring Ornaments , it doth not so much entice , move , or perswade , as constrain , press , and pierce into the mind and affections , transforming them into a likeness of the things which it delivers unto us . And therefore though St. Paul sayes that he dealt not with the Corinthians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an Excellency or sublimity of Speech , or Wisdom like that of the Orators before described ; yet he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in such an evidence of Spiritual Power , as was far more effectual and prevalent . The whole of the Sacred Style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if Truth , Gravity , Authority and Majesty can render it so ; nor can any instance be given to the contrary . And Secondly it every where becometh the Subject Matter it treateth of , which because it is various , it is impossible that the Style wherein it is expressed should be Vniform ; when yet notwithstanding all its variety , it every where keeps its own property , to be in Gravity and Authority still like unto its self , and unlike to , or distinct from all other Writings whatsoever . Whence Austin rightly of the Holy Penmen ; Audeo dicere omnes qui rectè intelligunt quod illi loquuntur , simul intelligere non eos aliter loqui debuisse . I dare say , that whosoever understands what they speak , will also understand that they ought not to have spoken otherwise . And Origen of the Writings of St. Paul in particular ; If any one saith he , give himself to the diligent Reading of his Epistles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I know full well , that either he will admire his great Conceptions and Sentences under a plain and vulgar Style , or he will shew himself very ridiculous . The things treated of in the Scripture , are for the most part Heavenly , Spiritual , Supernatural , Divine ; and nothing can be more fond than to look for such things to be expressed in a Flourish of Words , and with various Ornaments of Speech , fit to lead away the minds of men from that which they are designed wholly to be gathered unto the Admiration and Contemplation of . Bodies that have a native Beauty and Harmony in the Composition of their parts , are advantaged more by being clothed with fit Garments , than by the Ornaments of gay Attire . And the Spiritual Native Beauty of Heavenly Truths , is better conveyed unto the minds of men , by Words and Expressions fitted unto it , plainly , and simply , than by any Ornaments of enticing Speech whatever ; and therefore we say with Austin , that there is not any thing delivered in the Scripture , but just as it ought to be , and as the Matter requires . Thirdly , The Style of the holy Penmen is in a gracious condescension suited unto them and their capacity , whereof far the greatest part of them with whom they had to do , consisted . This Origen at large insists upon in the beginning of his Fifth Book against Celsus . The Philosophy and Oratory of the Heathen , was suited principally , if not solely to their capacity that were learned ; this the Authors , and Professors of it aimed at ; namely , that they might approve their skill and ability unto those who were able to judge of them . The Scripture was written for the good of mankind in general , and without the least design of any contemporation of it self , to the Learning and Wisdom of men . And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Condescension unto the common Reason , Sense , Usage , and Experience of mankind in general , is very admirable in the holy Pen-men , and absolutely peculiar unto them . In this universal suitableness unto all the concernments of it , consists that excellent simplicity of the Scripture Style , whereby it plainly and openly without fraudulent Ornaments , in common and usual Speech , declares things Divine , Spiritual and Heavenly , with an holy accommodation of them to the understanding and capacities of men , in such occasional variety as yet never diverts from those properties and characters wherein the Vniformity of the whole doth consist . § 30 Besides all these Excellencies of the Style of Holy Writ , with others that may be added unto them , there is in it a secret Energy , and efficacy for the subjecting of the minds of men unto its intention in all things . Whether this pr●ceed only , and be imparted unto it , from the matters treated of , which are holy and heavenly ; or whether it be communicated unto it immediately , by an impression of his Authority upon it , by whom it is given out , or whether it arise from both of them , all that are conversant in it with faith and reverence do find the Truth of our Assertion by experience . And Origen amongst others , speaks excellently to this purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The holy Scripture teacheth us , that what is spoken , though in it self it be true and fit to perswade , is not able to conquer the minds of men , unless power from God be communicated to the Speaker , and Gr●●e ( from him ) do flourish in the things spoken themselves , and it is not with●ut Divine influency , th●t they speak with efficacy . Hence ariseth the Spiritual peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Divine ●riters , termed by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the demonstration of the Spirit and of power . And herein , as on other accounts ; the Word of God is quick and powerfull and sharper than any two edged sword , Heb. 4.12 . by which living Energy and Authority it evacuated and brought to nought all the Wisdom of this World ; that is , all Philosophical Conceptions with all the Ornaments of Eloquence and Oratory . The excellent Discourse of Austin on this Subject , de Doctri . Christiana , lib. 4. cap. 6. is very well worthy consideration ; whither I refer the Reader , that I may not too far divert from my present particular design . § 31 What ever hath been thus spoken concerning the Style of the Sacred Scripture in General , it is as applicable unto this Epistle unto the Hebrews , as to any one portion of Holy Writ what ever . That Simplicity , Gravity , Vnaffectedness , suitableness to its Author , Matter , and End , which commends the whole unto us , are eminent in this part of it ; that Authority , Efficacy and Energy which are implanted on the whole by him who supplied both sense and words unto the Penmen of it , exert themselves in this Epistle also . No defect in any of these can be charged on it , that should argue it of any other extract than the whole . Nothing so far singular , as to be inconsistent with that harmony , which in all their variety there is among the Books of the Holy Scripture , as to the style and kind of Speech , is any where to be found in it . If any where , as in the beginning of the first Chapter , the Style seems to swell in its current above the ordinary banks of the Writings of the New Testament , it is from the greatness and sublimity of the Matter treated on , which was not capable of any other kind of Expression . Doth the Penman of it , any where use Words or Phrases , not commonly , or rarely , or perhaps no where else used in the sense and way wherein they are by him applied ? it is because his Matter is peculiar , and not elsewhere handled ; at least , not on the same Principles , nor to the same purpose as by him : Doth he oftentimes speak in an Old Testament Dialect , pressing Words and Expressions to the service and s●nse they were imployed in under the Tabernacle and Temple , after they had been manumitted as it were , and made free from their Typical importance in the Service and Spiritual Sense of the Gospel ? it is from the consideration of their state and condition , with whom in an especial manner he had to do ; and this in perfect Harmony with the Wisdom of the Holy Ghost in other portions of Scripture . So that on this account also its Station in the Holy Canon is secured . § 32 Moreover , Besides the Peculiar Excellency which is found in the Style of the holy Scripture , either evidencing its Divine Original , or at least manifesting that there is nothing in it , unworthy of such an extract , the Authority of its principal Author exerts it self in the whole of it unto the consciences of men . And herein , is this Epistle an especial sharer also . Now this Authority as it respects the minds of men , is in part an exurgency of the Holy Matter contained in it , and the Heavenly Manner wherein it is declared . They have in their Conjunction , a peculiar Character differencing their Writings from all Writing of an humane Original , and manifesting it to be of God. Neither can it otherwise be , but that things of Divine Revelation , expressed in words of Divine Suggestion and determination , will appear to be of a Divine Original . And partly it consists in an Ineffable E●anation of Divine Excellency , communicating unto his own Word a distinguishing property from its Relation unto him . We speak not now of the work of the Holy Ghost in our hearts by his Grace , enabling us to believe , but of his work in the Word , rendring it credible and meet to be b●lieved ; not of the Seal and Testimony that he gives unto the hearts of individual Persons of the Truth of the Scripture , or rather of the things contained in it , but of the Seal and Testimony which in the Scripture he gives unto it , and by it , to be his own Work , and Word . Such a character have the Works of other Agents , whereby they are known and discerned to be theirs . By such properties are the Works of men disc●rned , and oftentimes of Individuals amongst them . They bear the likeness of their Authors , and are thereby known to be theirs . Neither is it possible that there should be any work of God , proceeding so immediately from him , as do Writings by Divine Inspiration , but there will be such a communication of his Spirit and likeness unto it , such an impression of his Greatness , Holiness , Goodness , Truth and Majesty upon it , as will manifest it to be from him . The false Prophets of old pretended their Dreams , Visions , Predictions and Revelations to be from him . They prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , unto all the Declarations of them , Jer. 23.31 . and therefore doubtless framed them to as great a likeness unto those that were by inspiration from him as they were able ; And yet the Lord declares that all their imaginations were as discernable from his Word , as Chaff from Wheat ; and this by that Authority and power wherewith his Word is accompanied , whereof they were utterly destitute ; vers . 28 , 29. And this Authority do all they who have their senses exercised in it , find and acknowledge in this Epistle , wherein their minds and consciences do acquiesce . They hear and understand the voice of God in it , and by that Spirit which is promised unto them , discern it from the voice of a Stranger . And when their minds are prepared and fortified against Objections by the former considerations , this they ultimately resolve their perswasion of its Divine Authority into . For , From this Authority , they find a Divine Efficacy proceeding ; a powerful operation § 33 upon their souls and consciences unto all the Ends of the Scripture . A Reverence and awe of God from his Authority shining forth and exerting its self in it being wrought in them , they find their minds effectually brought into captivity unto the obedience taught therein . This Efficacy and power is in the whole Word of God. Is not my Word as a Fire , saith the Lord , and like an Hammer that breaketh the rocks in pieces , Jer. 23.29 . that is , living and powerful , and sharper than any two-edged sword , piercing even to the dividing asunder of the soul and spirit , and of the joints and marrow , and is a discerner of the thoughts and intents of the heart , Heb. 4.12 . As it hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Authority over men , Matth. 7.29 . So it hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or powerfull Efficacy in and towards them , Acts 20.32 . James 1.21 . yea , it is the Power of God himself , for its proper end , Rom. 1.16 . and therefore said to be accompanied with the demonstration of the Spirit and power , 1 Cor. 1.4 . a Demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Basil , drawing the Soul to consent beyond the Efficacy of Rational or Logical Arguments , or Geometrical Demonstrations , as he adds in the same place . And this Divine Power and Efficacy of the Word , as to all the ends of it , proceeding from the Authority of God in it , with his designation of it unto those ends , ( which is that which giveth energie unto all things , enabling them to produce their proper Effects , and setting limits and bounds to their operation ) as it is testified unto in innumerable places of the Scripture its self , so it hath and doth sufficiently manifest and evidence its self , both in the fruits and effects of it on the souls of particular persons , and in that work which it hath wrought , and doth yet carry on invisibly in the world , in despight of all the opposition that is made unto it by the power of Hell , in conjunction with the unbelief , darkness and lusts of the minds of men , as may elsewhere be more at large declared . A Learned Man said well ; Non monent , non persuadent Sacrae literae , sed cogunt , agitant , vim inferunt ; Legis rudia verba & agrestia , Sed viva , sed animata , flammea , aculeata , ad imum spiritum penetrantia , hominem totum potestate mirabili transformantia : expressing the summ of what we discourse . From hence is all that supernatural Light and knowledge , that conviction and restraint , that Conversion , Faith , Consolation and Obedience , that are found amongst any of the Sons of men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The whole Scripture is divinely inspired and profitable ; being written by the Holy Ghost for this purpose , that in it , as a common healing Office for souls , all men may chuse the Medicine suited to cure their own distempers . Such is the Nature , Power , and Efficacy of this Epistle towards them that do believe ; It searches their hearts , discovers their thoughts , principles their consciences , judges their Acts inward and outward , supports their Spirits , comforts their souls , enlightens their minds , guides them in their hope , confidence , and love to God , directs them in all their communion with him , and obedience unto him , and leads them to an enjoyment of him . And this Work of the Holy Ghost in it , and by it , seals up its Divine Authority unto them , so that they find rest , spiritual satisfaction , and great assurance therein . When once they have obtained this Experience of its Divine Power , it is in vain for Men or Devils to oppose its Canonical Authority with their frivolous Cavils and Objections . Neither is this Experience meerly satisfactory to themselves alone , as is by some pretended : It is a thing pleadable , and that not only in their own defence to strengthen their Faith against Temptations , but to others also ; though not to Atheistical Scoffers , yet to humble enquirers , which ought to be the frame of all men in the Investigation of Sacred Truths . § 34 Unto what hath been spoken , we may add , that the Canonical Authority of this Epistle is confirmed unto us by Catholick Tradition ; By this Tradition I intend not the Testimony only of the present Church that is in the world , nor Fancy a trust of a Power to declare what is so in any Church whatever ; but a generall uninterrupted Fame conveyed and confirmed by particular Instances , Records , and Testimonies in all Ages . In any other sense how little weight there is to be laid upon Traditions , we have a pregnant instance in him who first began to magnifie them . This was Papias , a contemporary of Policarpus in the very next Age after the Apostles . Tradition of what was done , or said by Christ , or the Apostles , what Expositions they gave , he professed himself to set an high value upon , equal to , if not above the Scripture . And two things are considerable in his search after them . First , That he did not think that there was any Church appointed to be the Preserver and Declarer of Apostolical Traditions , but made his enquiry of all the individual ancient men that he could meet withall , who had conversed with any of the Apostles . Secondly , That by all his pains , he gathered together a Rhapsody of incredible Stories , Fables , Errors and useless Curiosities ; Such issue will the endeavours of men have , who forsake the stable Word of Prophesie , to follow rumors and reports , under the specious name of Traditions . But this Catholick Fame whereof we speak , confirmed by particular Entrances and Records in all Ages , testifying unto a matter of Fact , is of great importance . And how clearly this may be pleaded in our present case , shall be manifested in our Investigation of the Penman of this Epistle . And thus I hope , we have made it evident , that this Epistle is not destitute of any one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or infallible proofs and Arguments whereby any particular Book of the Scripture evinceth its self unto the Consciences of men to be written by Inspiration from God. It remaineth now to shew , that it is not liable unto any of those Exceptions , or Arguments , whereby any Book , or Writing pretending a claim to a Divine Original , and Canonical Authority thereupon , may be convicted , and manifested to be of another Extract ; whereby its just priviledge will be on both sides secured . § 35 The first consideration of this nature is taken from the Author or Penman of any such Writing . The Books of the Old Testament were all of them written by Prophets or holy men inspired of God. Hence St. Peter calls the whole of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie , 2 Pet. 1.21 . Prophesie delivered by men , acted or moved therein by the Holy Ghost . And though there be a distribution made of the several Books of it from the Subject Matter , into the Law , Prophets and Psalms , Luke 24.44 . and often into the Law and Prophets on the same account , as Acts 26.2 . Rom. 3.22 . yet their Penmen being all equally Prophets , the whole in general is ascribed unto them and called Prophesie , Rom. 1.8 . Chap. 16.26 . Luke 24.25 . 2 Pet. 1.19 . So were the Books of the New Testament written by Apostles , or men endowed with an Apostolical Spirit , and in their work equally inspired by the Holy Ghost ; whence the Church is said to be built on the foundation of the Prophets and Apostles , Jesus Christ himself being the chief corner stone , Ephes. 2.20 . If then the Author of any Writing acknowledgeth himself , or may otherwise be convinced , to have been neither Prophet nor Apostle , nor endued with the same infallible Spirit with them , his work how excellent soever other wayes it may appear , must needs be esteemed a meer fruit of his own Skill , Diligence and Wisdom , and not any way to belong unto the Canon of the Scripture . This is the condition , for instance , of the second Book of Maccabees . In the close of it , the Author being doubtful what acceptance his endeavours and manner of Writing would find amongst his Readers , makes his excuse ; and affirms , that he did his utmost to please them in his Style and Composition of his words . So he tells us before , Chap. 2. v. 24. that he did but Epitomize the History of Jason the Cyrenean , wherein he took great pains and labour . The truth is , he that had before commended Judas Machabaeus for offering Sacrifices for the dead ( which indeed he did not , but for the living ) no where appointed in the Law ; and affirmed , that Jeremiah hid the holy Fire , Ark , Tabernacle and Altar of Incense in a Cave ; that the same person , Antiochus , was killed at Nanea in Persia , Chap. 1. v. 16. and dyed in the Mountains of torments in his Bowels , as he was coming to Judea , Chap. 9. whom the first Book affirms to have dyed of sorrow at Babylon , Chap. 6. v. 16. who affirms Judas to have written Letters to Aristobulus in the one hundred eighty eighth year of the Seleucian Empire , who was slain in the one hundred fifty second year of it . Lib. 1. Chap. 1.3 . that is thirty six years after his death , with many other such mistakes and falshoods , had no great need to inform us , that he had no special Divine Assistance in his Writing , but leaned unto his own Understanding ; But yet this he doth , as we shewed , and that openly ; For the Holy Ghost will not be an Epitomator of a Profane Writing as he professeth himself to have been ; nor make excuses for his weakness , nor declare his pains and Sweat in his Work , as he doth . And yet to that pass are things brought in the World by Custome , Prejudice , love of Reputation , scorn to be esteemed mistaken in any thing , that many earnestly contend for this Book to be written by Divine Inspiration , when the Author of it himself openly professeth it to have been of another Extract . For although this Book , be not only rejected out of the Canon , by the Council of Laodicea , Hierom and others of the Antients , but by Gregory the Great Bishop of Rome himself ; yet the Church of Rome would now by force thrust it thereinto . But were the Author himself alive again , I am so well perswaded of his Ingenuity and Honesty , from the Conclusion of his Story , that they would never be able to make him say , that he wrote by Divine Inspiration ; and little reason then have we to believe it . Now this Epistle is free from this Exception . The Penman of it doth no where intimate , directly or indirectly , that he wrote in his own strength , or by his own ability ; which yet if he had done , in an Argument of that nature which he insisted on , had been incumbent on him to have declared , that he might not lead the Church into a pernicious error , in embracing that as given by Inspiration from God , which was but a fruit of his Diligence and fallible Indeavours . But on the contrary , he speaks as in the name of God , referring unto him , all that he delivers ; nor can in any Minute Instance , be convicted to have wanted his Assistance . Circumstances of the general Argument of a Book may also convince it , of an humane § 36 or fallible Original . This they do for instance , in the Book of Judith . For such a Nebuchadonosor , as should raign in Ninive , Chap. 1. v. 1. and make War with Arphaxad King of Ecbatane , ver . 13. whose Captains and Officers should know nothing at all of the Nation of the Jews , Chap. 5. v. 3. that waged War against them in the dayes of Joakim , or as other Copies Eliakim the High Priest , Ch. 4.5 . after whose Defeat , the Jews should have peace for eighty years at the least , Ch. 16.28.30 . is an imagination of that which never had subsistence in rerum natura ; or a representation of what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jewish Woman ought , as the Author of it conceived , undertake for the good of her Country . Setting aside the consideration of all other discoveries of the fallibility of the whole Discourse : This alone is sufficient to impeach its reputation . Our Epistle is no way obnoxious unto any exception of this nature . Yea , the state of things in the Churches of God , and among the Hebrews in particular , did at that time administer so just and full occasion unto a Writing of this kind , as gives countenance unto its ascription unto the Wisdom and Care of the Holy Ghost . For if the eruption of the poysonous brood of Hereticks , questioning the Deity of the Son of God in Cerinthus , gave occasion to the Writing of the Gospel by St. John , and if the Dissentions in the Church of Corinth , deserved two Epistles for their composition , and the lesser Differences between Believers of the Jews and Gentiles , in and about the things treated of in this Epistle had a remedy provided for them in the Epistles of St. Paul unto them , is it not at least probable that the same Spirit who moved the Penmen of those Books to Write , and directed them in their so doing , did also provide for the removal of the Prejudices , and healing of the Distempers of the Hebrews , which were so great , and of so great importance unto all the Churches of God. And that there is weight in this Consideration , when we come to declare the Time when this Epistle was written , will evidently appear . The most manifest Eviction of any Writing pretending unto the priviledge of Divine Inspiration , may be taken from the Subject Matter of it , or the things taught and declared therein . God himself being the first and only Essential Truth , nothing § 37 can proceed from him , but what is absolutely so ; and Truth being but one , every way Vniform and Consonant unto it self , there can be no discrepancy in the branches of it , nor contrariety in the streams that flow from that one Fountain . God is also Holy , Glorious in Holiness , and nothing proceeds immediately from him , but it bears a stamp of his Holiness , as also of his Greatness and Wisdom . If then any thing in the Subject Matter of any Writing , be Vntrue , Impious , Light , or any way contradictory to the Ascertained Writings of Divine Inspiration , all Pleas and pretences unto that priviledge must cease for ever . We need no other Proof , Testimony or Argument to evince its Original , than what its self tenders unto us . And by this means also do the Books commonly called Apochryphal , unto which the Romanists ascribe Canonical Authority , destroy their own pretentions . They have all of them , on this account , long since been cast out of the limits of any tolerable defence . Now , that no one portion of Scripture , is less obnoxious to any exception of this kind , from the Subject Matter treated of , and Doctrines delivered in it , then this Epistle , we shall by Gods assistance manifest in our Exposition of the whole , and each particular passage of it . Neither is it needful , that we should here prolong our Discourse by anticipating any thing that must necessarily afterwards in its proper place , be insisted on . The place startled at by some Chap. 6. about the impossibility of the recovery of Apostates , was touched on before , and shall afterwards be fully cleared . Nor do I know any other use to be made of observing the scruple of some of Old , about the countenance given to the Novatians by that place , but only to make a Discovery how partially men in all Ages have been addicted unto their own apprehensions in things wherein they differed from others ; for whereas if the Opinions of the Novatians had been confirmed in the place , as it is not , it had been their duty to have relinquished their own Hypothesis , and gone over unto them , some of them discovered a mind rather to have broken in upon the Authority of God himself declared in his Word , than so to have done . And it is greatly to be feared that the same Spirit still working in others , is as effectual in them to reject the plain sense of the Scripture in sundry places , as it was ready to have been in them , to reject the words of it in this . The Style and Method of a Writing may be such , as to lay a just Prejudice against its claim of Canonical Authority . For although the Subject Matter of a Writing , may be good and honest in the main of it , and generally suited unto the Analogie of faith , § 38 yet there may be in the manner of its composure and Writing , such an Ostentation of Wit , Fancy , Learning , or Eloquence , such an affectation of Words , Phrases , and Expressions , such Rhetorical paintings of things small and inconsiderable , as may sufficiently demonstrate humane Ambition , Ignorance , Pride , or Desire of Applause , to have been mixed in the forming and producing of it . Much of this Hierom observes in particular concerning the Book entituled the Wisdom of Solomon ; Written as it is supposed by Philo an Eloquent and Learned man ; redolet Graecam Eloquentiam . This consideration is of deserved moment in the Judgement we are to make of the spring or fountain from whence any Book doth proceed . For whereas , great variety of Style , and in manner of Writings may be observed in the Penmen of Canonical Scripture , yet in no one of them do the least footsteps of the failings and sinful infirmities of corrupted nature before mentioned appear . When therefore they manifest themselves , they cast out the Writings wherein they are from that Harmony and consent which in general appears amongst all the Books of Divine Inspirat●on . Of the Style of this Epistle we have spoken before : Its Gravity , Simplicity , Majesty , and absolute suitableness unto the High , Holy , and Heavenly Mysteries treated of in it , are as far as I can find , not only very evident ; but also by all acknowledged , who are able to judge of them . Want of Catholick Tradition in all Ages of the Church , from the first giving forth of § 39 any Writing testifying unto its Divine Original , is another impeachment of its pretence unto Canonical Authority . And this Argument ariseth fatally against the Apochryphal Books before mentioned . Some of them are expresly excluded from the Canon by many of the antient Churches , nor are any of them competently testified unto . The Suffrage of this kind given unto our Epistle , we have mentioned before . The Doubts and Scruples of some about it , have likewise been acknowledged . That they are of no weight to be laid in the ballance against the Testimony given unto it , might easily be demonstrated . But because they were levied all of them , principally against its Author , and but by consequence against its Authority , I shall consider them in a Disquisition about him , wherein we shall give a further confirmation of the Divine Original of the Epistle , by proving it undenyably to be Written by the Apostle St. Paul , that eminent Penman of the Holy Ghost . Thus clear stands the Canonical Authority of this Epistle . It is destitute of no evidence § 40 needful for the manifestation of it ; nor is it obnoxious unto any just exception against its claim of that priviledge . And hence it is come to pass ; that what ever have been the fears doubts and scruples of some , the rash , temerarious Objections , Conjectures and Censures of others , the Care and Providence of God over it , as a parcel of his most holy Word , working with the prevailing evidence of its Original implanted in it , and its Spiritual Efficacy unto all the ends of holy Scripture , hath obtained an absolute Conquest over the hearts and minds of all that believe , and setled it in a full possession of Canonical Authority in all the Churches of Christ throughout the world . Exercitatio II. Of the Penman of the Epistle to the Hebrews . Knowledge of the Penman of any part of Scripture not necessary . Some of them utterly concealed . The Word of God gives Authority unto them that deliver it , not the contrary . Prophets in things wherein they are not actually inspired , subject to mistake . St. Paul the Writer of this Epistle . The haesitation of Origen . Heads of Evidence . Vncertainty of them who assign any other Author . St. Luke not the Writer of it , Nor Barnabas . The Epistle under his name Counterfeit . His Writing of this Epistle by sundry Reasons disproved . Not Apollos . Nor Clemens . Nor Tertullian . Objections against St. Pauls being the Penman . Dissimilitude of Style . Admitted by the Antients . Answer of Origen , rejected . Of Clemens , Hierom , &c. rejected likewise . St. Paul in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . His Eloquence and Skill . Causes of the difference in Style , between this and other Epistles . Coincidence of Expressions in it and them . The Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Answer of Hierom ; Rejected . Of Theodoret. Of Chrysostome . Prejudice of the Jews against St. Paul. Not the Cause of the Forbe●rance of his Name . The true Reason thereof . The Hebrews Church State not Changed . Faith Evangelical educed from Old Testament Principles and Testimonies . Th●se pressed on the Hebrews , not meer Apostolical Authority . Haesitation of the Latin Church about this Epistle ; answered . Other Exceptions from the Epistle it self ; removed . Arguments to prove St. Paul to be the Writer of it . Testimony of St. Peter , 2 Epist. 3. v. 15 , 16. Considerations upon that Testimony . The second Epistle of St. Peter Written to the same Persons with the First . The First Written unto the Hebrews in their Dispersion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . S. Paul wrote an Epistle unto the same Persons to whom St. Peter wrote . That , this Epistle . Not that to the Galathians . Not one lost . The Long-suffering of God , how declared to be salvation in this Epistle . The Wisdom ascribed unto St. Paul in the Writing of this Epistle wherein it appears . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it . Weight of this Testimony . The suitableness of this Epistle unto those of the same Author . Who competent Judges hereof . What required thereunto . Testimony of the first Churches ; or Catholick Tradition . Evidences from this Epistle its self . The general Argument and Scope . Method . Way of Arguing . All the same with St. Pauls other Epistles . Skill in Judaical Learning , Traditions and Customs . Proper to St. Paul. His Bonds and Sufferings . His Companion Timothy . His Sign and Token subscribed . SECOND DISSERTATION . § 1 THE Divine Authority of the Epistle being vindicated , it is of no great Moment to enquire scrupulously after its Penman . Writings that proceed from Divine Inspiration , receive no addition of Authority from the Reputation or Esteem of them by whom they were written . And this the Holy Ghost hath sufficiently manifested , by shutting up the Names of many of them from the knowledge of the Church in all Ages . The Close of the Pentateuch hath an uncertain Pen-man , unless we shall suppose with some of the Jews that it was written by Moses after his Death . Divers of the Psalms have their Penmen concealed , as also have the whole Books of Joshua , Judges , Samuel , Kings , Ruth , Esther , Job ; and the Chronicles are but guessed at . Had any prejudice unto their Authority ensued , this had not been . For those whose Authors are known , they were not esteemed to be given by Prophesie , because they were Prophets ; but they were known to be Prophets by the Word which they delivered . For if the Word Delivered or Written by any of the Prophets , was to be esteemed Sacred , or Divine , because delivered or Written by such Persons as were known to be Prophets , then it must be because they were some other way known so to be , and Divinely Inspired , as by Working of Miracles , or that they were in their dayes received , and testified unto as such by the Church . But neither of these can be asserted . For as it is not known that any one Penman of the Old Testament , Moses only excepted , ever wrought any miracles , so it is certain that the most and chiefest of them ( as the Prophets ) were rejected and condemned by the Church of the dayes wherein they lived . The only way therefore whereby they were proved to be Prophets was by the Word it self which they delivered and wrote ; and thereon depended the Evidence and Certainty of their being Divinely inspired . See Amos 7.14 , 15 , 16. Jer. 23.25 , 26 , 27 , 28 , 29 , 30 , 31. And setting aside that actual Inspiration by the Holy Ghost , which they had for the Declaration and Writing of that Word of God which came unto them in particular , and the Prophets themselves were subject to mistakes . So was Samuel when he thought Eliab should have been the Lords Annointed , 1 Sam. 16.6 . and Nathan when he approved the purpose of David to build the Temple , 1 Chron. 17.2 . and the great Elijah , when he supposed none left in Israel that worshipped God aright but himself , 1 Kings 19.14 , 18. It was then , as we said , the Word of Prophesie , that gave the Writers of it the Reputation and Authority of Prophets ; and their being Prophets gave not Authority to the Word they declared or wrote as a Word of Prophesie . Hence an anxious enquiry after the Penman of any part of the Scripture is not necessary . But whereas there want not Evidences sufficient to discover who was the Writer of this Epistle , whereby also the exceptions made unto its Divine Original may be finally obviated , they also shall be taken into Consideration . A Subject this is , wherein many Learned Men of Old , and of Late , have exercised themselves , until this single Argument is grown up into entire and large Treatises , and I shall only take care that the Truth which hath been already strenuously asserted and vindicated , may not again by this review be rendred dubious and questionable . St. Paul it is by whom we affirm this Epistle to be written . It is acknowledged that § 2 this was so highly questioned of Old , that Origen after the examination of it concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What is the very Truth in this matter God only knows . However he acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Antients , owned it to be written by Paul , and that he sayes not without good Reason , whereas the ascription of it unto any other , he assigns unto a bare report . It may not then be expected , that now after so long a season , the Truth of our Assertion should be so manifestly evinced , as to give absolute satisfaction unto all ; ( which is a vain thing for any man to aim at in a Subject wherein men suppose that they have a liberty of thinking what they please ) yet I doubt not but that it will appear not only highly probable , but so full of Evidence in comparison of any other Opinion that is , or hath been promoted in competition with it , as that some kind of blameable pertinaciousness may be made to appear in its refusal . Now the whole of what I shall offer in the proof of it may be reduced unto these six Heads . ( 1. ) The manifest failure of all them who have endeavoured to assign it unto any other Penman . ( 2. ) The insufficiency of the Arguments insisted on to disprove our Assertion . ( 3. ) Testimony given unto it in other Scriptures . ( 4. ) Considerations taken from the Writing it self , compared with other acknowledged Writings of the same Author . ( 5. ) The general suffrage of Antiquity , or Ecclesiastical Tradition . ( 6. ) Reasons taken from sundry Circumstances relating unto the Epistle its self . Now as all these Evidences are not of the same nature , nor of equal force , so some of them will be found very cogent , and all of them together very sufficient to free our Assertion from just Question or Exception . First , The Vncertainty of them who question whether Paul were the Writer of this § 3 Epistle , and their want of probable grounds in assigning it unto any other , hath some inducement in it to leave it unto him whose of Old it was esteemed to be . For when once men began to take to themselves a liberty of Conjecture in this matter , they could neither make an end themselves , nor fix any bounds unto the imagination of others . Having once lost its true Author no other could be asserted with any such evidence , or indeed probability , but that instantly twenty more with as good Grounds and Reasons might be entitled unto it . Accordingly sundry Persons have been named , all upon the same account that some thought good to name them ; and why should not one mans Authority in this matter be as good as anothers ? Origen in Eusebius affirms that some supposed Luke to have been the Author of § 4 this Epistle . But neither doth he approve their Opinion , nor mention what Reasons they pretend for it . He adds also that some esteemed it to be written by Clemens of Rome . Clemens of Alexandria allows St. Paul to be the Author of it ; but supposeth it might be Translated by Luke , because as he saith , the Style of it is not unlike that of his in the Acts of the Apostles . Grotius of late contends for Luke to be the Author of it on the same account ; but the instances which he gives , rather argue a Coincidence of some Words and Phrases , than a similitude of Style , which things are very different . Hierom also tells us , that juxta quosdam videtur esse Lucae Evangelistae , by some it was thought to be written by Luke the Evangelist , which he took from Clemens , Origen and Eusebius ; only he mentions nothing of the similitude of Style with that of St. Luke , but afterwards informs us , that in his Judgement there is a great Conformity in Style , between this Epistle and that of Clemens Romanus . None of them acquaint us who were the Authors or Approvers of this Conjeciure , nor do they give any credit themselves unto it . Neither is there any Reason of this Opinion reported by them , but only that intimated by Clemens of the Agreement of the Style with that of the Acts of the Apostles , ( which yet is not allowed by Hierom ) whereon he doth not ascribe the Writing , but only the Translation of it unto Luke . Grotius alone contends for him to be the Author of it , and that with this only Argument , that sundry words are used in the same sense by St. Luke and the Writer of this Epistle . But that this Observation is of no moment shall afterwards be declared . This Opinion then may be well rejected as a groundless guess of an obscure unknown Original , and not tolerably confirmed either by Testimony or Circumstances of things . If we will forego a Perswasion established on so many important Considerations , as we shall manifest this of St. Pauls being the Author of this Epistle to be , and confirmed by so many Testimonies , upon every arbitrary ungrounded Conjeciure , we may be sure never to find rest in any thing that we are rightly perswaded of . But I shall add one Consideration that will cast this Opinion of Grotius quite out of the limits of probability . By general Consent this Epistle was written whilst James was yet alive and presided in the Church of the Hebrews at Jerusalem ; and I shall afterwards prove it so to have been . What was his Authority as an Apostle , what his Reputation in that Church , is both known in general from the nature of his Office , and in particular is intimated in the Scripture , Acts 15.13 . Gal. 2.9 . These were the Hebrews whose instruction in this Epistle is principally intended , and by their means , that of their Brethren in the Eastern Dispersion of them . Now is it Reason to imagine , that any one who was not an Apostle , but only a Scholar and Follower of them , should be used to write unto that Church , wherein so great an Apostle , a Pillar among them , had his especial Residence , and did actually Preside ; and that in an Argument of such huge importance , with Reasons against a practice wherein they were all ingaged ; yea , that Apostle himself as appears , Gal. 2.12 . Were any one then alive of more esteem and Reputation in the Church than others , certainly He was the fittest to be used in this employment ; and how well all things of this nature agree unto St. Paul we shall see afterwards . § 5 Some have assigned the Writing of this Epistle unto Barnabas . Clemens , Origen , Eusebius make no mention of him . Tertullian was the Author of this Opinion ; and it is reported as his by Hierom. Philastrius also remembers the report of it . And it is of late defended by Camero , ( as the former concerning Luke by Grotius ) whose Reasons for his conjecture are confuted with some sharpness by Spanhemius , mindful as it seems of his Fathers Controversie with some of his Scholars . The Authority of Tertullian is the sole foundation of this Opinion ; But as the Book wherein he mentions it was written in his Paroxysme , when he uttered not that only unadvisedly , so he seems not to lay much weight on the Epistle it self , only preferring it unto the Apochryphal Hermes ; Receptior saith he , apud Ecclesias Epistola Barnabae illo Apocrypho pastore Maechorum . And we have shewed that the Latin Church was for a time somewhat unacquainted with this Epistle , so that it is no marvel if one of them should mistake its Author . Grotius would disprove this Opinion from the dissimilitude of its style , and that which goes under the name of Barnabas , which is corrupt and barbarous . But there is little weight in that Observation ; that Epistle being certainly spurious , no way savouring the Wisdom or Spirit of him on whom it hath been vulgarly imposed . But yet that it was that Epistle which is cited by some of the Antients under the name of Barnabas , and not this unto the Hebrews , is well proved by Baronius from the names that Hierom mentions out of that Epistle , which are no where to be found in this to the Hebrews . But that Epistle of Barnabas is an open fruit of that vanity which prevailed in many about the third and fourth Ages of the Church , of personating in their Writings some Apostolical Persons , wherein they seldom or never kept any good decorum , as might easily be manifested in this particular instance . As to our present Case , the Reason before mentioned , is of the same validity against this , as the other Opinion concerning Luke , whereunto others of an equal evidence may be added . Barnabas was not an Apostle , properly and strictly so called , nor had Apostolical Mission or Authority , but rather seems to have been one of the LXX . Disciples , as Epiphanius affirms . And Eusebius a Person less credulous than he , acknowledging that a just and true Catalogue of them could not be given , yet placeth Barnabas as the first of them concerning whom all agreed . Much weight indeed I shall not lay hereon , seeing it is evident that the Catalogues given us by the Antients of those Disciples , are nothing but a rude Collection of such names as they found in the Books of the New Testament , applied without Reason or Testimony ; but Apostle he was none . Many circumstances also concurr to the removal of this conjecture . The Epistle was written in Italy , Chap. 13.24 . where it doth not appear that Barnabas ever was . The fabulous Author , I confess , of the Rhapsedy called the Recognitions of Clemens , tells us that Barnabas went to Rome , taking along Clemens with him , and returning into Judaea , found St. Peter at Caesarea . But St. Luke in the Acts gives us another account , both where Barnabas was , and how he was employed , at the time intimated by him who knew nothing of those things . For whilst St. Peter was at Caesarea , Acts 10.1 . Barnabas was at Hierusalem , Acts 9.27 . being a little while after sent to Antioch by the Apostles ; chap. 11.22 . Again Timothy was the Companion of the Writer of this Epistle . chap. 13.23 . a Person as far as appears unknown unto Barnabas , being taken into St. Pauls Society after their difference and separation , Acts 15.39 . chap. 16.1 . He had also been in bonds or imprisonment , chap. 10.34 . whereof we cannot at that time learn any thing concerning Barnabas , those of St. Paul being known unto all . And lastly , not long before the Writing of this Epistle , Barnabas was so far from that Light into , and Apprehension of the nature use and expiration of Judaical Rites herein expressed , that he was easily mislead into a practical miscarriage in the observation of them , Gal. 2.13 . wherein although some ( after Hieroms fancy , that the difference between St. Peter and St. Paul was only in pretence ) have laboured to free St. Peter and his Companions on other grounds from any sinful failing , as it should seem in a direct opposition unto the Testimony of St. Paul affirming that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that particular he was to be blamed or condemned , v●r . 11. ( not unlike him who hath written a justification of Aaron in his making the Golden Calf ) yet that Barnabas was not come up unto any constancy in his practice about Mosaical Institutions , is evident from the Text. And shall we suppose that He who but a little before upon the coming of some few Brethren of the Church of Jerusalem from St. James , durst not avouch and abide by his own personal Liberty , but deserted the use of it not without some blameable dissimulation , Gal. 2.13 . should now with so much Authority write an Epistle unto that Church with St. James , and all the Hebrews in the world concurring with them in Judgement and Practice , about that very thing , wherein himself out of respect unto them had particularly miscarried ? This certainly was rather the work of St. Paul , whose Light and Constancy in the Doctrine delivered in this Epistle , with his engagements in the defence of it , above all the rest of the Apostles , is known from the story of the Acts , and his own other Writings . Apollos hath been thought by some to be the Penman of this Epistle ; and that because § 6 it answers the Character given of him . For it is said , that he was an Eloquent man , mighty in the Scripture , fervent in Spirit , and one that mightily convinced the Jews out of the Scripture it self , Acts 18.24 , 28. all which things appear throughout this whole Discourse . But this Conjecture hath no Countenance from Antiquity , no mention being made of any Epistle written by Apollos , or of any thing else , so that he is not reckoned by Hierom amongst the Ecclesiastical Writers , nor by those who interpolated that work with some Fragments out of Sophronius . Nor is he reported by Clemens , Origen , or Eusebius , to have been by any esteemed the Author of this Epistle . However I confess somewhat of moment might have been apprehended in the Observation mentioned , if the Excellencies ascribed unto Apollos , had been peculiar unto him ; yea , had they not all of them been found in St. Paul , and that in a manner and degree , more eminent than in the other . But this being so , the ground of this Conjecture is taken from under it . Origen , Eusebius , and Hierom in the places forecited , mention a report concerning some § 7 who ascribed this Epistle unto Clemens Romanus . None of them give any Countenance unto it , or intimate any Grounds of that supposition ; only Hierom affirms that there is some Similitude between the Style of this Epistle , and that of Clemens , which occasioned the suspition of his Translating of it , whereof afterwards . Erasmus hath since taken up that Report , and seems to give credit unto it , but hath not contributed any thing of Reason or Testimony unto its Confirmation . A Worthy Holy Man was this Clemens no doubt , and Bishop of the Church at Rome . But none of the Antients of any Learning or Judgement , ever laid weight on this Conjecture . For what had he who was a Convert from among the Gentiles to do with the Churches of the Hebrews , what Authority had he to interpose himself in that which was their peculiar concernment ? Whence may it appear , that he had that Skill in the Nature Use and End of Mosaical Rites and Institutions , which the Writer of this Epistle discovers in himself ? Neither doth that Epistle of his to the Church of Corinth which is yet extant , though excellent in its kind , permit us to think that he wrote by Divine Inspiration . Besides the Author of this Epistle had a desire and purpose to go to the Hebrews , chap. 13.22 . Yea , he desires to be restored unto them as one that had been with them before . But as it doth not appear that this Clemens was ever in Palestine , so what Reason he should have to leave his own charge now to go thither , no man can imagine . And to end this needless Debate , in that Epistle which was truly his own , he makes use of the Words and Authority of this , as Eusebius long since observed . § 8 Sixtus Sinensis affirms , that the Work whose Author we enquire after , was by some assigned unto Tertullian . A fond and impious imagination , and such as no man of Judgement or Sobriety could ever fall into . This Epistle was famous in the Churches before Tertullian was born ; is ascribed by himself unto Barnabas , and some passages in it , are said by him to be corrupted by one Theodotus long before his time . From the Vncertainty of these Conjectures , with the Evidence of Reason and Circumstances whereby they are disproved , two things we seem to have obtained . First , That no Objection on their Account can arise against our Assertion . And Secondly , that if St. Paul be not acknowledged to be the Writer of this Epistle , the whole Church of God is , and ever was at a total loss whom to ascribe it unto . And it may reasonably be expected that the weakness of these Conjectures , should if not add unto , yet set of the credibility of the Reasons and Testimonies , which shall be produced in the Assignement of it unto him . § 9 The Objections that are laid by some against our Assignation of this Epistle unto St. Paul according unto the Order proposed , are nextly to be considered . These I shall pass through with what briefness I can , so as not to be wanting unto the Defensative designed . Dissimilitude of Style , and manner of writing from that used by St. Paul in his other Epistles , is pressed in the first place , and principally insisted on . And indeed it is the whole of what with any colour of Reason is made use of in this Cause . This the Antients admitted . The Elegancy , propriety of Speech , and sometimes Loftiness , that occurr in this Epistle , difference it , as they say , from those of St. Pauls writings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Oecumenius ; it seems not to be St. Pauls , because of the Style or Character of Speech . For this cause Clemens of Alexandria supposed it to be written in Hebrew , and to be translated into Greek by St. Luke the Evangelist ; the Style of it , as he sayes , being like unto that which is used in the Acts of the Apostles ; and yet that is acknowledged by all to be purely Greek , whereas this is accused to be full of Hebraisms , so little weight is to be laid on these Critical Censures , wherein Learned men perpetually contradict one another . Origen also confesseth , that it hath not in its Character , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Idiotism , or propriety of the Language of St. Paul , who acknowledgeth himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 11.6 . rude in Speech ; and this Epistle is , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the composition of its Speech Elegantly Greek , in comparison of his , which if we may believe him , any one will discern who can judge between the difference of Styles . And Hierom , Scripserat autem ad Hebraeos Hebraice , id est suo eloquio disertissimè ; ut eo quae eloquuntur scripta fuerant in Hebraeo aliquatenus verterentur in Graecum ; & hanc causam esse quod a coeteris Pauli Epistolis discrepare videatur . It seems to differ from the rest of St. Pauls Epistles , because of its Translation out of Hebrew , wherein he speaks not with his wonted confidence . And elsewhere he sayes , that the Style of this Epistle seems to be like that of Clemens . Erasmus presseth this Objection ; Restat , saith he , Jam argumentum illud quo non aliud certius ; stylus ipse & orationis Character , qui nihil habet affinitatis cum Phrasi Paulina ; The Style and Character of Speech have no affinity with the Phrase of St. Paul. This Consideration also drew Calvin into the same Opinion ; and it is insisted on by Camero and Grotius to the same purpose . The summ of this Objection is , that St. Paul was rude in Speech which is manifest in his other Epistles , but the Style of this is pure , elegant , florid , such as hath no affinity with his , so that he cannot be esteemed the Penman of it . As this Objection was taken notice of by them of old , and the matter of it admitted § 10 as true , so because they constantly adhered to the Assignation of it unto St. Paul , they gave sundry Answers unto it . Origen gives us his Judgement , that the Sense or Subiect Matter of this Epistle was from St. Paul , which are excellent , and no way inferiour to those of the same Apostle in any other Epistles , as every one exercised in the Reading of his Epistles will grant ; but the Structure and Phrase of it , he supposeth to have been the Work of some other , who taking the Dictates of his Master , from thence composed this Epistle . But this Answer can by no means be admitted of , nor accommodated unto any Writing given by Divine Inspiration . For not only the Matter , but the very Words of their Writings were suggested unto his Penmen by the Holy Ghost , ( that the whole might have no influence from humane frailty or fallibility ) which alone renders the Authority of their Writings Sacred and Divine . But this intimation would resolve the Truth in this Epistle , into the Care and Diligence of him that took the sense of St. Paul , and thence composed it ; wherein he was liable to mistakes , unless we shall vainly suppose , that he also was inspired . Wherefore generally they who admitted of this Objection , gave the Answer unto it before intimated ; namely , that the Epistle was Originally written in Hebrew by St. Paul , and Translated by some other into the Greek Language . So Oecumenius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The cause of the Alteration or difference of Style in this Epistle is manifest , for it is said to be written unto the Hebrews in their own Language , and to be afterwards Translated . Hierom and Clemens also incline to this Opinion and Answer . And Theophylact , though following Theodoret , he egregiously confutes them who deny St. Paul to be the Author of this Epistle , from the Excellency , Efficacy , and irrefragable Power and Authority wherewith it is accompanied , yet admits of this Objection , and answers with others , that it was Translated by St. Luke or Clemens . Only Chrysostome , who indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without taking notice of the pretended dissimilitude of Style ascribes it directly to St. Paul. But to this Answer incline generally the Divines of the Roman Church ; as Catharinus , Bellarminus , Baronius , Cornelius à Lapide , Canus , Math●us Galenus , Ludovicus Tena , and others without number ; though it be rejected by Estius and some others among themselves . What is to be thought of it , we shall afterwards consider in a Dessertation designed unto that Purpose . For the present , we affirm , that it is no way needful as an Answer unto the Objection insisted on , as we shall now farther particularly manifest . The Foundation of this Objection lyes in St. Pauls acknowledgement that he was § 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rude in Speech , 2 Cor. 11.6 . This Origen presseth , and Hierom takes occasion hence to censure his skill in his Mother Tongue ; for so was the Greek unto them that were born at Tarsus in Cilicia ; and this was the place of St. Paul's nativity , though the same Hierom from I know not what Tradition , affirms that he was born at Ghiscalis , a Town of Galile , from whence he went afterwards with his Parents to Tarsus , contrary to his own express testimony , Acts 22.23 . I verily was born in Tarsus , a City of Cilicia . But this seems an infirm foundation of the Objection insisted on ; Paul in that place is dealing with the Corinthians about the false Teachers , who seduced them from the Simplicity of the Gospel . The Course which they took to ensnare them , was vain affected Eloquence , and strains of Rhetorick unbecoming the Work they pretended to be ingaged in . Puffed up with this singularity they contemned St. Paul as a rude unskilful Person no way able to match them in their fine Declamations . In answer hereunto , He first tells them , that it became not him to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 1.17 . that Wisdom of Words or Speech which Orators flourished withall ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 2.13 . the Words that Mans Wisdom teacheth , or an artificial composition of Words to entice thereby ; which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 2.1 . And many Reasons he gives why it became him not to make use of those things , so as to make them his design , as the Seducers and false Apostles did . Again he answers by Concession in this Place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suppose I be , or were , rude or unskilful in speech , doth this matter depend thereon ; is it not manifest unto you that I am not so in the knowledge of the Mysterie of the Gospel ? He doth not confess that he is so , saith Austin , but grants it for their Conviction . And in this sense concurr , Oecumenius , Aquinas , Lyra , Catharinus , Clarius , and Capellus , with many others on the place . If then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , that seducing en●icing Rhetorick wherewith the false Teachers entangled the Affections of their unskilful hearers be intended , as we grant that St. Paul it may be was unskilful in it , and are sure that he would make no use of it , so it is denyed that any footsteps of it appear in this Epistle ; and if any thing of solid , convincing , unpainted Eloquence be intended in it , it is evident that St. Paul neither did , nor justly could confess himself unacquainted with it , only he made a Concession of the Objection made against him by the False Teachers to manifest how they could obtain no manner of advantage thereby . § 12 Neither are the other Epistles of St. Paul written in so low and homely a Style as is pretended . Chrysostome speaking of him tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that for his Eloquence he was esteemed Mercury by the Gentiles . Somewhat hath been spoken hereunto before , whereunto I shall now only add the Words of a Person who was no incompetent Judge in things of this nature . Quum , saith he , orationis ipsius totam indolem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprius considero , nullam ego in ipso Platone similem grandiloquentiam , quoties illi libuit Dei Mysteria detonare , nullam in Demosthene parum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comperisse me fateor , quoties animos velmetu Divini Judicii perterrefacere , vel commonefacere , vel ad contemplandam Dei bonitatem attrahere , vel ad pietatis & misericordiae officia constituit adhortari , nullam denique vel in ipso Aristotele & Galeno praestantissimis alioquin artificibus , magis exactam docendi Methodum invenio . When I well consider the Genius and Character of the Speech and Style of this Apostle , I confess I never found that Grandure in Plato himself , as in him , when he thundereth out the Mysteries of God ; nor that Gravity and Vehemency in Demosthenes as in him , when he intends to terrifie the minds of men , with a dread of the Judgements of God , or would warn them , or draw them to the contemplation of his Goodness , or the performance of the Duties of Piety and Mercy ; Nor do I find a more exact Method of Teaching in those great and excellent Masters , Aristotle , and Galen , than in him . So it is plainly , so the Greek Fathers almost with one consent do testifie , so do most of the Latines also , so the best Learned of the later Criticks , and so may it be defended against any opposition . And Hierom himself , who takes most Liberty to censure his Style , doth so far in other places forget his own temerity therein , as to cry out against those , who dreamed as he speaks , that St. Paul was not throughly acquainted with all propriety of Speech . And he who was the first that ever spake word about any defect of this kind , though as able to judge as any one what ever who hath since passed his Censure unto the same purpose , was in an evident mistake in the very instance which he pitched on to confirm his Observation . This was Irenaeus , one of the first and most Learned of the Greek Fathers ; For affirming that there were many hyperbata in the Style of this Apostle , which render it uneven and difficult , he confirms his Assertion with an instance in 2 Cor. 4.4 . In whom the God of this World , bath blinded the minds of them which believe not : For , saith he , the Words should naturally have been thus placed ; In whom God hath blinded the minds of them that in this world believe not . So to obviate a Foolish Sophism in the Valentinians , an Hyperbaton must be supposed in the Apostles Style , when indeed there is not the least colour of it . Upon the whole matter then , I shall confidently assert , that there is no manner of defect in any of his Writings ; and that every thing , ( consider the matter and nature of it , the Person in whose name he spake , and those to whom he wrote ) is expressed as it ought to be for the end proposed , and not otherwise . And hence it is , that because of the variety of the Subject Matter treated of , and difference among the persons to whom he wrote , that there is also variety in his way and manner of expressing himself in sundry of his Epistles : And in many of them , there is such a discovery and manifestation of solid Eloquence , and pure Elegancy of Speech , that the Observation of them in any Writing , is far from having any weight to prove it none of his . § 13 It may then be granted , though it be not proved , that there is some dissimilitude of Style between this and the rest of the Epistles of St. Paul ; and the Reasons of it are sufficiently manifest . The Argument treated of in this Epistle , is divers from that of most of the other ; many circumstances in those to whom he wrote singular , the spring of his reasonings , and way of his arguings , peculiarly suited unto his Subject Matter , and the condition of those unto whom he wrote . Besides in the Writing of this Epistle there was in him an especial Frame and incitation of Spirit , occasioned by many Occurrences relating unto it . His intense love , and near relation in the flesh , unto them to whom he wrote , affectionately remembred by himself , and expressed in a manner inimitable , Rom. 9.1 , 2 , 3. did doubtless exert it self , in his treating about their greatest and nearest concernment . The prejudices and enmity of some of them against him , recorded in several places of the Acts , and remembred by himself in some other of his Epistles , lay also under his consideration . Much of the Subject that he treated about , was matter of Controversie , which was to be debated from the Scripture , and wherein those with whom he dealt , thought they might dissent from him without any prejudice to their Faith or Obedience . Their condition also must needs greatly affect him . They were now not only under present troubles , dangers and feares , but Positi inter sacrum & saxum , at the very door of ruine , if not delivered from the snare of obstinate adherence unto Mosaical Institutions . Now they who know not what alterations in Style , and manner of Writing , these things will produce , in those who have an ability to express the Conceptions of their minds , and the Affections wherewith they are attended , know nothing of this matter . And other differences from the rest of Pauls Epistles , but what may evidently be seen to arise from these and the like Causes , none have yet discovered , nor can so do . And notwithstanding the Elegancy of the Style pretended , that it is as full of Hebraisms , as any other Epistle of the same Author , we shall discover in our passage through it ; which certainly a Person of that Ability in the Greek Tongue , as the Writer of this Epistle discovers himself to be , might have avoided , if he had thought meet so to do . Neither is it to be omitted , that there is such a Coincidence in many Phrases , use of § 14 Words and Expressions between this Epistle , and the rest of St. Pauls , as will not allow us to grant such a Discrepancy in Style , as some imagine . They have many of them been gathered by others ; and therefore I shall only point unto the places from whence they are taken : See Chap. 1.1 . compared with 2 Cor. 13.3 . Chap. 2.14 . with Gal. 1.16 . Ephes. 6.12 . Chap. 2.2 . with Ephes. 5.26 . Chap. 3.1 . with Phil. 3.14 . 2 Tim. 1.9 . Chap. 3.6 . with Rom. 5.2 . Chap. 5.14 . with 1 Cor. 11.6 . Phil. 3.15 . Ephes. 4.13 . Chap. 5.13 . with 1 Cor. 3.2 . Chap. 6.2 . with Col. 2.2 . 1 Thes. 1.5 . Chap. 7.18 . with Rom. 8.3 . Gal. 4.9 . Chap. 8.6 , 9. with Gal. 3.19 , 20. 1 Tim. 2.5 . Chap. 10.1 . with Col. 2.17 . Chap. 10.22 . with 2 Cor. 7.1 . Chap. 10.23 . a phrase peculiar to St. Paul , and common with him , Chap. 10.33 . with 1 Cor. 4.9 . Chap. 10.36 . with Gal. 3.22 . Chap. 10.39 . 1 Thes. 5.9 . 2 Thes. 2.14 . Chap. 12.1 . with 1 Cor. 9.24 . Chap. 13.10 . with Ephes. 4.14 . 1 Cor. 9.13 . 1 Cor. 10.18 . Chap. 13.15 , 16. with Rom. 12.1 . Phil. 4.18 . Chap. 13.20 . with Rom. 15.33 . Rom. 16.20 . 2 Cor. 13. ●● Phil. 4.9 . 1 Thes. 5.23 . Many of which places , having before been observed by others , they are all of them , collected in this order by Spanhemius ; and many more of the like nature mig●● be added unto them , but that these are sufficient to out-ballance the contrary Instances of some Words and Expressions , no where else used by St. Paul , which perhaps may be observed of every other Epistle in like manner . And upon all these Considerations it appears how little force there is in this Objection . Secondly , It is excepted , that the Epistle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of Paul being not § 15 prefixed unto it , as it is say some , unto all the Epistles written by him . And this indeed is the Womb , wherein all other Objections have been conceived . For this being once taken notice of , and admitted as an Objection , the rest were but fruits of mens needless diligence , to give countenance unto it . And this exception is Antient , and that which alone some of old took any notice of ; for it is considered by Clemens , Origen , Eusebius , Chrysostom , Theodoret , Theophylact , Oecumenius , and generally all that have spoken any thing about the Writer of this Epistle . Nor doth the strength that it hath , lye meerly in this , that it is without Inscription ; for so is the Epistle of St. John , concerning which , it was never doubted but that he was the Author of it ; but in the constant usage of Paul , prefixing his name unto all his other Epistles ; so that unless a just Reason can be given , why he should divert from that custome in the Writing of this , it may be well supposed to be none of his . Now by the Title which is wanting , either the meer Titular superscription , the Epistle of Paul the Apostle to the Hebrews , is intended ; or the Inscription of his name , with an Apostolical Salutation conjoyned , in the Epistle it self . For the First , it is uncertain of what Antiquity the Titular Superscriptions of any of the Epistles are : but most certain , that they did not Originally belong unto them , and are therefore destitute of all Authority . They are things , the Transcribers it may be have at pleasure made bold withal , as with the Subscription also of some of them , as to the place from whence they were sent , and the persons by whom . Though this therefore should be wanting unto this Epistle , as there is some variety both in antient Copies of the Original , and Translations about it , the most owning and retaining of it ; yet it would be of no moment , seeing we know not , whence , or from whom , any of them are . The Objection then is taken from the want of the wonted Apostolical Salutation ; which should be in , and a part of the Epistle . And this is the substance of what on this account is excepted against our Assertion . § 16 Various Answers have been given to this Objection , some of them of no more validity , than its self . Hierom replyes , it hath no mans name prefixed , therefore we may by as good Reason , Say it was written by no man , as not by Paul ; which Instance though it be approved by Beza with other learned men , and not sufficiently answered by Erasmus with a contrary instance , yet indeed it is of no value ; for being written , it must be written by some body , though not perhaps by St. Paul. Some have thought , that it may be , the Inscription inquired after was at first prefixed , but by some means or other hath been lost . But as there are very many Arguments and Evidences to evince the weakness of this imagination , so the beginning and entrance of the Epistle is such , as is uncapable of any contexture with such a Salutation , as that used in other Epistles , as is also that of St. John , so that this Conjecture can here have no place . § 17 Some of the Antients , and principally Theodoret insist upon the peculiar allotment of his Work unto him among the Gentiles . Paul was the Apostle of the Gentiles , in an especial manner ; and if in Writing unto the Hebrews he had prefixed his name unto his Epistle , he might have seemed to transgress the Line of his Allotment . And if it be not certain that the Apostles by common consent cast their Work into distinct portions , which they peculiarly attended unto ; as the Antients generally concurr that they did , ( and there was not reason wanting why they should do so ) yet it is , that there was a special Convention and agreement between James , Peter , and John on the one side , and Paul and Barnabas on the other , that they should attend the Ministry of the Circumcision , and these of the Gentiles . Hence Paul finding it necessary for him to write unto the Hebrews , would not prefix his name with an Apostolical Salutation unto his Epistle , that he might not seem to have invaded the Province of others , or transgressed the Line of his Allotment . But I must acknowledge that notwithstanding the weight laid upon it by Theodoret and some others , this reason seems not unto me cogent unto the end for which it is produced . For ( 1. ) The Commission given by the Lord Christ unto his Apostles , was Catholick , and had no bounds but that of the whole Creation of God capable of instruction , Matth. 28.19 . Mark 16.15 . and that Commission which was given unto them all in general , was given unto every one in particular : and made him in solidum possessor of all the Right and Authority conveyed by it . Neither could any following arbitrary agreement pitched on for convenience , and the facilitating of their Work , abridge any of them from exerting their Authority , and exercising their Duty towards any of the Sons of Men , as occasion did require . And hence it is , that notwithstanding the agreement mentioned , we find St. Peter teaching of the Gentiles , and St. Paul labouring the Conversion of the Jews . Secondly , In Writing this Epistle , on this Supposition St. Paul did indeed , that which is pretended was not meet for him to do ; namely , he entered on that which was the Charge of another man ; only he conceals his Name , that he might not appear in doing of a thing unwarrantable and unjustifiable . And whether it be meet to ascribe this unto the Apostle , is easie to determine . As then it is certain that St. Paul in the Writing of this Epistle did nothing , but what in duty he ought to do , and what the Authority given him by Christ extended its self unto , so the concealing of his Name , lest he should be thought to have done any thing irregularly , is a thing that without much temerity may not be imputed unto him . § 18 There is another Answer to this Objection , which seemeth to be solid and satisfactory , which most of the Antients rest in . And it is , that St. Paul had weighty Reasons not to declare his Name at the entrance of this Epistle to the Hebrews , taken from the prejudices that many of them had against him . This is insisted on by Clemens in Eusebius , He did Wisely , saith he , conceal his Name , because of the prejudicate Opinion that they had against him : and this is at large insisted on by Chrysostom , who is followed therein by Theophilact , Oecumenius and others without number . The persecuting Party of the Nation , looked on him as an Apostate , a Desertor of the Cause wherein he was once engaged , and one that taught Apostasie from the Law of Moses ; yea , as they thought , that set the whole World against them and all that they gloried in , Acts 21.28 . and what enmity is usually stirred up on such occasions , all men know , and his example is a sufficient instance of it . And there was added thereunto , which Chrysostom , and that justly layes great weight upon , that he was no ordinary Person , but a man of great and extraordinary abilities , which mightily increased the provocation . Those among them , who with the profession of the Gospel , had a mind , to continue themselves in , and to impose upon others the observance of Mosaical Institutions , looked on him as the only person that had frustrated their design , Acts 15.2 . And this also is usually no small cause of wrath and hatred . The Spirit of these men afterwards possessing the Ebonites , they despised St. Paul as a Grecian and Desertor of the Law , as Epiphanius testifies . And even the best among them , who either in the use of their liberty , or upon an Indulgence given them , continued in the Temple Worship , had a jealous eye over him , lest he had not that esteem for Moses , which they imagined became them to retain , Acts 21.21 . how great a prejudice against his Doctrine and Reasonings , these thoughts and jealousies might have created , had he at the entrance of his dealing with them , prefixed his Name and usi●al Salutation , is not hard to conjecture . This being the State and Condition of things in reference unto St. Paul , and not any other known Penman of the Holy Ghost , or eminent Disciple of Christ in those dayes , this defect of Inscription , as Beza well observes , proves the Epistle rather to be his , than any other Persons whatever . And though I know that there may be some Reply made unto this Answer , both from the Discovery which he makes of himself in the end of the Epistle , and from the high probability that there is , that the Hebrews upon the first receipt of it , would diligently examine by whom it was written , yet I judge it very sufficient to frustrate the Exception insisted on , though perhaps not containing the true , at least the whole Cause of the Omission of an Apostolical Salutation in the entrance of it . If then we would know the True and Just Cause of the Omission of the Authors § 19 name , and mention of his Apostolical Authority in the entrance of this Epistle , we must consider what were the Just Reasons of prefixing them unto his other Epistles ; Chrysostome in his Proem unto the Epistle to the Romans gives this as the only Reason of the mentioning the Name of the Writer of any Epistle , in the Frontispiece of it , otherwise than was done by Moses and the Evangelists in their Writings ; namely , because they wrote unto them that were present , and so had no cause to make mention of their own Names , which were well enough known without the premising of them in their Writings : whereas those who wrote Epistles , dealing with them that were absent , were necessitated to prefix their Names unto them , that they might know from whom they came . But yet this Reason is not absolutely satisfactory : for as they who prefixed not their Names to their Writings , wrote , not only for the use and Benefit of those that were present and knew them , but of all succeeding Ages , who knew them not ; so many of them who did Preach and Write the Word of the Lord unto those that lived with them and knew them , yet prefixed their Names unto their Writings , as did the Prophets of Old , and some who did write Epistles to them who were absent , omitted so to do , as St. John , and the Author of this Epistle . The real cause then of prefixing the Names of any of the Apostles unto their Writings , was meerly the Introduction thereby of their Titles , as Apostles of Jesus Christ , and therein an Intimation of that Authority , by , and with which they wrote . This then was the true and only reason why the Apostle St. Paul prefixed his Name unto his Epistles ; sometimes indeed this is omitted when he wrote unto some Churches where he was well known , and his Apostolical Power was sufficiently owned , because he joyned others with himself in his Salutation who were not Apostles , as the Epistle to the Philippians , chap. 1. and the second of the Thessalonians : Unto all others , he still prefixeth this Title , declaring himself thereby to be one , so authorized to reveal the Mysteries of the Gospel , that they to whom he Wrote , were to acquiesce in his Authority , and to resolve their faith into the Revelation of the Will of God , made unto him , and by him , the Church being to be built on the foundation of the Prophets and Apostles . And hence it was , that when something he had taught , was called in question , and opposed , Writing in the Vindication of it , and for their establishment in the Truth , whom before he had instructed , he doth in the entrance of his Writings , singularly and Emphatically mention this his Authority , Gal. 1.1 . Paul an Apostle , neither of man , nor by man , but by Jesus Christ , and God the Father that raised him from the dead : so intimating the absolute obedience that was due unto the Doctrine by him revealed . By this Title , I say , he directs them to whom he wrote , to resolve their assent into the Authority of Christ speaking in him , which he tenders unto them as the proof and foundation of the Mysteries wherein they were instructed . In his dealing with the Hebrews the case was far otherwise ; They who believed amongst them , never changed the old foundation , or Church-State , grounded on the Scriptures , though they had a new addition of Priviledges by their Faith in Christ Jesus , as the Messiah now exhibited . And therefore he deals not with them , as with those whose Faith was built absolutely on Apostolical Authority and Revelation , but upon the common Principles of the Old Testament , on which they still stood , and out of which Evangelical Faith was educed . Hence the beginning of the Epistle , wherein he appeals to the Scripture as the foundation , that he intended to build upon , and the Authority which he would press them withal , supplies the Room of that intimation of his Apostolical Authority , which in other places he maketh use of . And it serves to the very same purpose . For as in those Epistles he proposeth his Apostolical Authority as the immediate reason of their Assent and Obedience ; so in this he doth the Scriptures of the Old Testament . And this is the true and proper cause , that renders the prefixing of his Apostolical Authority , which his Name must necessarily accompany , needless , because useless , it being that which he intended not to ingage in this business . And for himself , he sufficiently declares in the close of his Epistle who he was ; for though some may imagine that he is not so certainly known unto us , from what he there sayes of himself , yet none can be so fond to doubt whether he were not thereby known to them to whom he wrote ; so that neither hath this Objection in it any thing of real weight or moment . § 20 We have spoken before unto the Haesitation of the Latin Church , which by some is objected , especially by Erasmus , and given the Reasons of it , manifesting that it is of no force to weaken our Assertion ; unto which I shall now only add , that after it was received amongst them as Canonical , it was never questioned by any Learned Man or Synod of old , whether St. Paul was the Author of it or no , but they all with one consent ascribed it unto him , as hath been at large by others declared . The remaining Exceptions which by some are insisted on , are taken from some passages in the Epistle it self ; that principally of Chap. 2. and the Third , where the Writer of it seems to reckon himself , among the number , not of the Apostles , but of their Auditors . But whereas it is certain and evident , that the Epistle was written before the Destruction of the Temple , yea , the beginning of those Wars that ended therein , or the death of James , whilest sundry of the Apostles were yet alive , it cannot be , that the Penman of it should really place himself amongst the generation that succeeded them ; so that the Words must of necessity admit of another Interpretation , as shall be manifested in its proper place ; for whereas both this and other things of the same nature , must be considered and spoken unto , in the places where they occurr , I shall not here anticipate what of necessity must be insisted on in its due season ; especially considering of how small importance the Objections taken from them , are . And this is the summ of what hath as yet by any been objected unto our assignation of this Epistle unto St. Paul ; by the consideration whereof the Reader will be directed into the Judgement he is to make on the Arguments and Testimonies that we shall produce , in the Confirmation of our Assertion , and these we now proceed unto under the several Heads proposed in the entrance of our Discourse . § 21 Amongst the Arguments usually insisted on to prove this Epistle to have been written by St. Paul , the Testimony given unto it by St. Peter , deserves Consideration in the first place , and is indeed of it self sufficient to determine the Enquiry about it . His Words to this purpose , Epist. 2. Chap. 3. v. 15 , 16. are ; And account that the Long-suffering of our Lord is Salvation , even as our beloved Brother Paul also according unto the Wisdom given unto him hath written unto you ; as also in all his Epistles speaking in them of these things , in which are some things hard to be understood , which they that are unlearned and unstable wrest , as they do also the other Scriptures unto their own destruction . To clear this Testimony , some few things must be observed in it , and concerning it . As ( 1. ) That St. Peter wrote this Second Epistle unto the same Persons , that is , the same Churches and People to whom he wrote his First . This ( to omit other Evidences of it ) himself testifies , Chap. 3.1 . This Second Epistle , Beloved I now write unto you ; it was not only absolutely his Second Epistle , but the Second which he wrote to the same Persons ; handling in both the same general Argument , as himself in the next words affirms . ( 2. ) That his First Epistle was written unto the Jews or Hebrews in the Asian Dispersion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to the Elect Strangers of the Dispersion of Pontus , Galatia , Cappadocia , Asia , and Bithynia , Chap. 1.1 . that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as St. James styles the same Persons , Chap. 1.1 . the twelve Tribes , or Hebrews of the twelve Tribes of Israel in their Dispersion . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are those whom the Jews of Jerusalem called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , John 7.35 . the Dispersion , or those of their Nation , that were dispersed among the Gentiles ; Those especially they intend in the Greek Empire . These they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion or scattering of Israel , when they were sifted amongst all Nations , like the sifting of a Sieve , Amos 9.9 . Psal. 147.2 . they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the LXX . according to the Phrase in their dayes render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dispersions , or those scattered abroad of Israel , as Isaiah calls them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 27. v. 13. So that there is no question but that these were they whom St. Peter calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pontus Galatia , &c. As St. James extending his Salutation to the same people in all places , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Twelve Tribes . Besides many things insisted on by St. Peter in these Epistles , were peculiar to the Hebrews , who also were his especial Care : See 1 Epist. Chap. 1.10 , 11 , 12. Chap. 2.9 , 21. Chap. 3.5.6 . Chap. 4.7 , 17. Eph. 2.19 , 20 , 21. Chap. 2.1 , 11 , &c. Chap. 3.10 , 11 , 12 , 13 , 14. and many other particular places of the same nature may be observed in them . To summ up our Evidence in this particular ; Peter being in an especial manner the Apostle of the Circumcision or Hebrews , Gal. 2.7 . having by his first Sermon converted many of these strangers of Cappadocia , Pontus , and Asia , Acts 2.9 , 10 , 41. ascribing that Title unto them to whom he wrote , which was the usual and proper Appellation of them in all the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , James 1.1 . John 7.35 . treating with them for the most part about things peculiar to them in a special manner , and that with Arguments and from Principles peculiarly known unto them , as the places above quoted will manifest , there remains no ground of Question , but it was those Hebrews unto whom he wrote . Nor are the Exceptions that are made to this Evidence of any such importance , as once to deserve a remembrance by them , who design not a protracting of their Discourses by insisting on things unnecessary . Now it is plain in this Testimony asserted , That St. Paul wrote a peculiar Epistle unto § 22 them , unto whom St. Peter wrote his , that is to the Hebrews ; he hath written unto you , as also in all his Epistles : that is , in all his other Epistles . Besides his other Epistles to other Churches and Persons , he hath also written one unto you . So that if St. Peters Testimony may be received , St. Paul undoubtedly wrote an Epistle unto the Hebrews . But this may be , say some , another Epistle , and not this we treat on ; particularly that to the Galatians , which treateth about Judaical Customs and Worship . But this Epistle mentioned by St. Peter , was written particularly unto the Hebrews in distinction from the Gentiles : This to the Galatians is written peculiarly to the Gentiles in opposition to the Jewes ; so that a more unhappy instance could not possibly have been fixed upon . Besides he treats not in it of the things here mentioned by St. Peter , which are indeed the main Subject of the Epistle to the Hebrews . But , say others , Paul indeed might write an Epistle to the Hebrews , which may be lost , and this that we have , might be written by some other : But whence this Answer should proceed , but from a resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against Light and Conviction , I know not . May we give place to such rash and presumptuous Conjectures , we shall quickly have nothing left entire or stable . For why may not another as well say , it is true , Moses wrote Five Books , but they are lost , and these that we have under his Name , were written by another : It is not surely one jot less intolerable for any one , without ground , proof , or Testimony , to affirm that the Church hath lost an Epistle written to the Hebrews by St. Paul , and taken up one in the room thereof , written by no man knoweth whom . This is not to deal with that Holy Reverence in the things of God , which becomes us . St. Peter declares that St. Paul in that Epistle which he wrote unto the Hebrews , had § 23 declared the Long-suffering of God , whereof he had minded them , to be salvation . We must see what was this Long-suffering of God , how it was Salvation , and how Paul had manifested it so to be . The Long-sufferance , Patience , or Forbearance of God , is either absolute toward man in general , or special in reference unto some sort of Men ; or some kind of Sins or Provocations that are amongst them . The first of these is not that which is here intended ; Nor was there any reason why St. Peter should direct the Jews to the Epistles of St. Paul in particular to learn the Long-suffering of God in General , which is so plentifully revealed in the whole Scripture , both of the Old and New Testament , and only occasionly at any time mentioned by St. Paul. There was therefore an Especial Long-suffering of God which at that time he exercised towards the Jews , waiting for the Conversion , and the gathering of his Elect unto him , before that total and final destruction , which they had deserved , should come upon that Church and State. This he compares to the Long-suffering of God in the dayes of Noah , whilest he Preached repentance unto the world , 1 Epist. 3.20 . For as those that were obedient unto his Preaching which was only his own family , were saved in the Ark , from the general destruction that came upon the World by Water ; so also they that became obedient upon the Preaching of the Gospel , during this new season of Gods special Long-suffering , were to be saved by Baptism , or Separation from the unbelieving Jews by the Profession of the Faith , from that destruction that was to come upon them by Fire . This Long-suffering of God the unbelieving Jews , not understanding to be particular , scoffed at , and them who threatned them with such an issue or event of it , 2 Epist. Chap. 3. v. 4. which causeth the Apostle to declare the Nature and End of this Long-suffering which they were ignorant of , ver . 9. And thus ( Secondly , ) was this particular Long-suffering of God towards the Jews , whilest the Gospel was Preached unto them before their final D●solation , Salvation ; in that God spared them , and allowed them to abide for a while in the Observation of their Old Worship and Ceremonies , granting them in the mean time blessed means of Light and Instruction to bring them to Salvation . And ( Thirdly , ) This is declared by St. Paul in this Epistle ; not that this is formally and in terms the main Doctrine of the Epistle , but that really and effectually he acquaints them with the intention of the Lord in his Long-suffering towards them , and peculiarly serves that Long-suffering of Christ in his Instruction of them . And therefore after he hath taught them the true Nature , Use and End of all Mosaical Institutions , which they were as yet permitted to use in the special patience of God intimated by St. Peter , and convinced them of the necessity of Faith in Christ , and the Profession of his Gospel , he winds up all his reasonings , in minding them of the End which shortly was to be put unto that Long-suffering of God which was then exercised towards them , Chap. 12. v. 25 , 26 , 27 , 28. So that this Note also is eminently Characteristical of this Epistle . § 24 5. In the Writing of the Epistle mentioned by Peter , he seems to ascribe unto Paul an eminency of Wisdom ; it was written according to the Wisdom given unto him . As Paul in all other of his Epistles did exercise that Grace of Wisdom , so also in that which he wrote unto the Hebrews , there is no doubt but he exerted and put forth his other Graces of Knowledge , Zeal , and Love also ; but yet Peter here in a way of Eminency marketh his Wisdom in that Epistle . It is not Pauls Spiritual Wisdom in general in the Knowledge of the Will of God , and Mysteries of the Gospel , which Peter here refers unto ; but that special Holy Prudence which he exercised in the composure of this Epistle , and maintaining the Truth which he dealt with the Hebrews about . And what an eminent Character this also is of this Epistle , we shall endeavour , God assisting to evince in our Exposition of it . His special understanding in all the Mysteries of the Old Testament , unfolding things hidden from the foundation of the world , his Application of them , with various Testimonies and Arguments that wrapped up the Truth in great Darkness and Obscurity , unto the Mysterie of God manifested in the Flesh , his various intertextures of Reasonings and Exhortations throughout his Epistle , his Condescention to the Capacity , Prejudices and Affections of them to whom he wrote , urging them constantly with their own Principles and Concessions , do among many other things manifest the singular Wisdom which Peter signifies to have been used in this Work. 6. It may also be observed , that whereas Peter affirms that among the things about which Paul wrote , there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some things hard to be understood ; That Paul in a special manner confesseth that some of the things which he was to treat of in that Epistle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard to be declared , uttered or unfolded ; and therefore certainly hard to be understood , Chap. 5.11 . which in our Progress we shall manifest to be spoken not without great and urgent Cause , and that in many Instances , especially that directed unto by himself concerning Melchisedeck . So that this also gives another Characteristical Note of the Epistle Testified unto by Peter . I have insisted the longer upon this Testimony , because in my Judgement it is sufficient of its self to determine this Controversie ; nothing of any importance being by any that I can meet withall excepted unto it . But because we want not other Confirmations of our Assertion , and those also every one of them singly out-ballancing the Conjectures that are advanced against it , we shall subjoyn them also in their Order . § 25 The Comparing of this Epistle with the others of the same Apostle gives farther Evidence unto our Assertion . I suppose it will be confessed , that they only are competent Judges of this Argument , who are well exercised and conversant in his Writings . Unto their Judgement therefore alone in it do we appeal . Now the similitude between this and other Epistles of Paul is threefold . ( 1. ) In Words , Phrases and manner of Expression . Of this sort many Instances may be given , and such a coincidence of phrase manifested in them , as is not usually to be observed between the Writings that have various or divers Authors . But this I shall not particularly insist upon : partly because it hath already been done by others at large ; and partly because they will all of them be observed in our Exposition its self ; nor doth it suit our present design to enter into a Debate about particular Words and Expressions . Nor do I assign any more force unto this Observation , but only that it is sufficient to manifest the weakness of the Exceptions urged by some to prove it none of his , from the use of some few words not elsewhere used by him , or not in that sense which here they are applyed unto . For their Instances are not in number comparable with the other ; and to evidence the Vanity of that part of their Objection which concerns the peculiar use of some Words in this Epistle , it is enough to observe that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being three times used in this one Epistle , it hath in each place a peculiar and divers signification . ( 2. ) There is also a coincidence of Matter , or Doctrines delivered in this and other Epistles of Paul. Neither shall I much press this Consideration . For neither was he in any Epistle restrained unto what he had elsewhere delivered , nor bound to avoid the mentioning of it , if occasion did require ; nor were other Penmen of the Holy Ghost limited not to treat of what he had taught , no more than the Evangelists were from writing the same story . But yet neither is this Observation destitute of all efficacy to contribute strength unto our Assertion , considering that there were some Doctrines which Paul did in a peculiar manner insist upon ; a vein whereof , a diligent Observer may find running through this , and all his other Epistles . But , ( 3. ) That which under this Head I would press , is the Consideration of the Spirit , Genius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and manner of Writing proceeding from them , peculiar to this Apostle in all his Epistles . Many things are required to enable any one to judge aright of this intimation . He must as Bernard speaks , drink of Pauls Spirit , or be made partaker of the same Spirit with him , in his measure , who would understand his Writings . Without this Spirit , and his saving Light , they are all obscure , intricate , sapless , unsavoury ; when unto them in whom it is , they are all sweet , gracious , in some measure open , plain and powerful . A great and constant exercise unto an acquaintance with his frame of Spirit in Writing , is also necessary hereunto . Unless a man have contracted as it were a familiarity , by a constant conversation with him , no Critical skill in Words or Phrases will render him a competent Judge in this matter . This enabled Caesar to determine aright concerning any Writings of Cicero . And he that is so acquainted with this Apostle , will be able to discern his Spirit , as Austin sayes his Mother Monica did divine Revelations , nescio quo sapore , by an inexpressable Spiritual savour . Experience also of the power and efficacy of his Writings , is hereunto required . He whose heart is cast into the Mould of the Doctrine by him delivered , will receive quick impressions from his Spirit exerting its self in any of his Writings . He that is thus prepared , will find that Heavenliness and perspicuity in unfolding the deepest Evangelical Mysteries , that peculiar exaltation of Jesus Christ in his Person , Office and Work , that Spiritual persuasiveness , that transcendent manner of Arguing and Reasoning , that wise insinuation and pathetical pressing of well grounded Exhortations , that Love , Tenderness , and Affection to the Souls of men , that Zeal for God , and Authority in Teaching , which enliven and adorn all his other Epistles , to shine in this in an eminent manner , from the beginning to the End of it . And this Consideration what ever may be the apprehensions of others concerning it , is that which gives me satisfaction , above all that are pleaded in this Cause in ascribing this Epistle to Paul. The Testimony of the first Churches , of whose Testimony any record is yet remaining , § 26 with a successive Suffrage of the most Knowing Persons of following Ages , may also be pleaded in this Cause . Setting aside that limitation of this Testimony , which with the grounds and occasions of it as to some in the Latin Church , we have already granted and declared , and this Witness will be acknowledged to be Catholick as to all other Churches in the World. A Learned Man of late hath reckoned up and reported the Words of above thirty of the Greek Fathers , and fifty of the Latin reporting this Primitive Tradition . I shall not trouble the Reader with a Catalogue of their Names , nor the Repetition of their Words , and that because the whole of what in general we assert as to the Eastern Church is acknowledged . Amongst them was this Epistle first made publick , as they had far more advantages of discovering the Truth in this Matter of Fact , than any in the Roman Church , or that elsewhere followed them in after Ages could have . Neither had they any thing , but the Conviction and Evidence of Truth its self to induce them to embrace this Perswasion . And he that shall consider the Condition of the first Churches under Persecution , and what difficulties they met withal in Communicating those Apostolical Writings which were delivered unto any of them , with that special Obstruction unto the spreading of this unto the Hebrews , of which we have already discoursed , cannot rationally otherwise conceive of it , but as an eminent fruit of the Good Providence of God , that it should so soon receive so publick an Attestation from the first Churches , as it evidently appears to have done . § 27 The Epistle it self several wayes discovers its Author . Some of them we shall briefly recount . ( 1. ) The General Argument and Scope of it declares it to be Pauls . Hereof there are two parts : ( 1. ) The Exaltation of the Person , Office , and Grace of our Lord Jesus Christ , with the Excellency of the Gospel and the Worship therein commanded , revealed by him . ( 2. ) A Discovery of the Nature , Vse and Expiration of Mosaical Institutions , their present Unprofitableness , and ceasing of their obligation unto obedience . The first part , we may grant to have been equally the design of all the Apostles , though we find it in a peculiar way insisted on in the Writings of Paul. The latter was his special work and business . This partly ex instituto , partly occasionally from the opposition of the Jews , was he ingaged in the promotion of , all the world over . The Apostles of the Circumcision according to the Wisdom given them , and suitable to the nature of their work , did more accommodate themselves to the prejudicate Opinion of the Jewish Professors ; and the rest of the Apostles had little occasion to deal with them , or others on this subject . Paul in an eminent manner in this work bare the burthen of that day . Having well setled all other Churches , who were troubled in this Controversie by some of the Jews , he at last treats with themselves directly in this Epistle , giving an account of what he had elsewhere Preached and taught to this purpose , and the grounds that he proceeded upon ; and this not without great success , as the burying of the Judaical Controversie not long after doth manifest . ( 2. ) The Method of his proceedure is the same with that of his other Epistles , which also was peculiar unto him . Now this in most of them , yea in all of them not regulated by some particular occasions , is first to lay down the Doctrinal Mysteries of the Gospel , vindicating them from Oppositions and Exceptions , and then to descend to Exhortations unto Obedience deduced from them , with an enumeration of such special Moral Duties , as those unto whom he wrote , stood in need to be minded of . This is the general Method of his Epistles , to the Romans , Ephesians , Colossians , Philippians , and the most of the rest . And this also is observed in this Epistle . Only whereas he had a special respect unto the Apostacy of some of the Hebrews , occasioned by the Persecution which then began to grow high against them , what ever Argument or Testimony in his passage gave him advantage to press an Exhortation unto constancy , and to deterr them from back-sliding , he layes hold upon it , and diverts into practical Inferences unto that purpose , before he comes to his general Exhortations towards the end of the Epistle . Excepting this occasional difference , the Method of this is the same with that used in the other Epistles of Paul , and which was peculiarly his own . ( 3. ) His Way of Argument in this and his other Epistles is the same . Now this as we shall see , is Sublime and Mystical , accommodated rather to the Spiritual Reason of Believers , than the Artificial Rules of Philosophers . That he should more abound with Testimonies and Quotations out of the Scripture of the Old Testament in this , than other Epistles , as he doth , the Matter whereof he treats , and the Persons to whom he wrote did necessarily require . ( 4. ) Many things in this Epistle evidently manifest that he who wrote it , was not only mighty in the Scripture , but also exceedingly well versed and skillfull in the Customs , Practices , Opinions , Traditions , Expositions and Applications of Scripture then received in the Judaical Church , as we shall fully manifest in our progress : Now who in those dayes among the Disciples of Christ could this be but Paul ? For as he was brought up under one of the Best and Most Famous of their Masters in those dayes , and profited in the Knowledge of their then present Religion above his Equals , so for want of this kind of Learning , the Jews esteemed the chief of the other Apostles , Peter and John , to be Ideots and Vnlearned . ( 5. ) Sundry particulars towards and in the close of the Epistle , openly proclaim Paul to have been the Writer of it . As , 1. The mention that he makes of his bonds , and the Compassion that the Hebrews shewed towards him in his sufferings , and whilest he was a Prisoner , Chap. 10.34 . Now as the Bonds of Paul were afterwards famous at Rome , Phil. 1.13 . So there was not any thing of greater notoriety in reference to the Church of God in those dayes , than those that he suffered in Judaea ; which he minds them of in this Expression . With what earnest endeavours , what rage and tumult , the Rulers and Body of the People sought his destruction , how publickly and with what Solemnity his Cause was sundry times heard and debated , with the time of his imprisonment that ensued , are all declared in the Acts at large . Now no man can imagine , but that whilest this great Champion of their Profession , was so publickly pleading their Cause , and exposed to so much danger and hazzard thereby , but that all the Believers of those parts were exceedingly solicitous about his condition , ( as they had been about Peters in the like case ) and gave him all the Assistance and encouragement that they were able . This Compassion of theirs , and his own Bonds , as an evidence of his Faith , and their Mutual Love in the Gospel he now minds them of . Of no other Person but Paul have we any ground to conjecture that this might be spoken : and yet the suffering and compassion here mentioned , seem not to have been things done in a corner ; So that this one Circumstance is able of its self , to enervate all the Exceptions , that are made use of against his being esteemed the Author of this Epistle . 2. The mention of Pauls dear and constant Companion Timothy is of the same importance , Chap. 13.23 . That Timothy was at Rome with Paul in his Bonds is expresly asserted , Phil. 1.13 , 14. That he himself was also cast into Prison with Paul is here intimated , his release being expressed . Now surely it is scarcely credible , that any other should in Italy where Paul then was , and newly released out of Prison , write unto the Churches of the Hebrews , and therein make mention of his own Bonds , and the Bonds of Timothy , a man unknown unto them but by the means of Paul , and not once intimate any thing about his condition . The exceptions of some , as that Paul used to call Timothy his Son , whereas the Writer of this Epistle calls him Brother , ( when indeed he never terms him Son , when he speaks of him , but only when he wrote unto him , ) or that there might be another Timothy , ( when he speaks expresly of him , who was so generally known to the Churches of God , as one of the chiefest Evangelists ) deserve not to be insisted on . And surely , it is altogether incredible that this Timothy , the Son of Paul , as to his begetting of him in the Faith , and continued Paternal Affection , his known constant Associate in doing and suffering for the Gospel , his Minister in attending of him , and constantly imployed by him in the Service of Christ and the Churches , known unto them by his means , hon●ured by him with two Epistles written unto him , and the association of his Name with his own in the Inscription of sundry others , should now be so absent from him as to be adjoyned unto another in his Travail and Ministry . 3. The Constant Sign and token of Pauls Epistles which himself had publickly signified to be so , ( 2 Thess. 3.13 . ) is subjoyned unto this . Grace be with you all . That Originally this was written with Pauls own hand , there is no ground to question , and it appears to be so , because it was written ; and he affirms that it was his Custome to subjoyn that Salutation with his own hand . Now this Writing of it with his own hand , was an evidence unto them , unto whom the Original of the Epistle first came ; unto those who had only transcribed Copies of it , it could not be so ; the Salutation its self was their Token , being peculiar to Paul , and among the rest annexed to this Epistle . And all these Circumstances will yet receive some further enforcement from the Consideration of the Time wherein this Epistle was written , whereof in the next place we shall Treat . Exercitatio III. The Time of the Writing of this Epistle to the Hebrews . The Vse of the right stating thereof . After his release out of Prison . Before the Death of James . Before the Second of Peter . The Time of Pauls coming to Rome . The Condition of the affairs of the Jews at that time . The Martyrdom of James . State of the Churches of the Hebrews . Constant in the Observation of Mosaical Institutions . Warned to leave Jerusalem . That Warning what , and how given . Causes of their unwillingness so to do . The Occasion and Success of this Epistle . § 1 THAT was not amiss observed of Old by Chrysostome Praesat . in Com. ad Epist. ad Rom. that a due Observation of the Time and Season wherein the Epistles of Paul were written , doth give great light unto the understanding of many passages in them . This Baronius ad A.C. 55. N. 42. well confirms by an instance of their mistake , who suppose the Shipwrack of Paul at Mileta , Acts 27. to have been that mentioned by him , 2. Cor. 11. when he was a night and a day in the deep ; that Epistle being written some years before his sayling towards Rome . And we may well apply this Observation to this Epistle unto the Hebrews . A discovery of the Time and season wherein it was written , will both free us from sundry mistakes , and also give us some light into the occasion and design of it . This therefore we shall now inquire into . § 2 Some general intimations we have in the Epistle it self leading us towards this discovery , and somewhat may be gathered from some other places of Scripture : for Antiquity will afford us little or no help herein . After Pauls being brought a Prisoner to Rome , Acts 28. two full years , he continued in that condition , v. 30. at least so long he continued under restraint , though in his own hired H●use . This time was expired before the writing of this Epistle . For he was not only absent from ●●me in some other part of Italy when he wrote it , Chap. 13.24 . but also so far at liberty and sui juris , as that he had entertained a Resolution of going into the East so soon as Timothy should come unto him , Chap. 13.23 . And it seems likewise to be written before the Martyrdom of James at Jerusalem , in that he affirms that the Church of the Hebrews had not yet resisted unto Blood , Chap. 12.4 . it being very probable , that together with him many others were slain . Many great difficulties they had been exercised withal , but as yet the Matter was not come to blood , which shortly after it arrived unto . That is certain also , that it was not only written , but communicated unto , and well known by all the believing Jews , before the writing of the Second Epistle of Peter , who therein makes mention of it , as we have declared . Much light I confess to the precise time of its writing , is not hence to be obtained , because of the uncertainty of the time wherein Peter wrote that Epistle . Only it appears from what he affirms concerning the approaching of the time of his suffering , Chap. 1.13 . that it was not long before his death . This as is generally agreed , happened in the thirteenth year of Nero , when a great progress was made in that War , which ended in the fatall and finall destruction of the City and Temple . § 3 From these Observations it appears , that the best guide we have to find out the certain time o● the Writing of this Epistle , is Pauls being sent Prisoner unto Rome . Now this was in the first year of the Government of Festus , after he had been two years detained in Prison at Caesarea by Felix , Acts 24.27 . Chap. 25. v. 26 , 27. This Felix was the Brother of Pallas who ruled all things under Claudius , and fell into some disgrace in the very first ye●● of Nero , as Tacitus informs us . But yet by the countenance of Agrippina the Mother of Nero , he continued in some regard , untill the fifth or sixth year of his Raign , when together with his Mother he destroyed many of her Friends and Favourites . During this time of Pallas his declension in power , it is most probable that his Brother Felix was displaced from the Rule of his Province , and Festus sent in his room . That it was before his utter ruine in the sixth year of Nero is evident from hence , because he made means to keep his Brother from punishment , when he was accused for Extortion and Oppression by the Jews . Most probably then Paul was sent unto Rome , about the fourth or fifth year of Nero , which was the fifty ninth year from the Nativity of the Lord Jesus Christ. There he abode as we shewed at the least two years in custody , where the Story of the Acts of the Apostles ends , in the seventh year of Nero , and sixty first of our Lord , or the beginning of the year following . That year it is presumed , he obtained his liberty . And this was about thirteen years after the determination of the Controversie about Mosaical Institutions , as to their obligation on the Gentiles , made by the Syn●d at Jerusalem , Acts 13. Presently upon his liberty , whilest he abode in some part of Italy , expecting the coming of Timothy , before he entered upon the journey he had promised unto the Philippians , Chap. 2. v. 24. he wrote this Epistle . Here then we must stay a little , to consider what was the general state and condition of the Hebrews in those dayes , which might give occasion unto the writing thereof . The time fixed on , was about the death of Festus , who dyed in the Province , and the § 4 beginning of the Government of Albinus who was sent to succeed him . What was the state of the people at that time , Josephus declares at large in his Second Book of their Wars . In brief , the Governours themselves being great Oppressors , and rather mighty Robbers amongst them , than Rulers , the whole Nation was filled with Spoil and Violence . What through the fury and outrage of the Souldiers in the pursuit of their insatiable Avarice ; what through the Incursions of Thieves and Robbers in Troops and Companies , wherewith the whole Land abounded , and what through the tumults of Seditious persons daily incited and provoked by the cruelty of the Romans , there was no peace or safety for any sober honest men , either in the City of Jerusalem , or any where else throughout the whole Province . That the Church had a great share of suffering , in the outrage and misery of those dayes , ( as in such dissolutions of Government , and Licence for all wickedness , it commonly falls out ) no man can question . And this is that which the Apostle mentions , Chap. 10.31 , 32 , 33 , 34. Ye endured a great sight of a●flictions , partly whilest ye were made a gazing-stock , both by reproaches and a●flictions , and partly whilest ye became companions of them that were so used , and took joyfully the spoyling of your goods . This was the lot and portion of all honest and sober minded men in those dayes , as their Historian at large declares . For as no doubt the Christians had a principal share in all those sufferings , so some others of the Jews also , were their Companions in them ; it being not a special persecution , but a general calamity that the Apostle speaks of . One Joseph the Son of Caehias was in the beginning of those dayes High-Priest , put into § 5 that Office by Agrippa , who not long before had put him out . On the death of Festus he thrust him out again , and placed Ananus his Son in his stead . This man , a young rash Fellow , by Sect and Opinion a Sadduce , ( who of all others were the most violent in their hatred of the Christians , being especially ingaged therein by the peculiar Opinion of their Sect and Party , which was the denyal of the Resurrection ) first began a direct Persecution of the Church . Before his advancement to the Priesthood , their Afflictions and Calamities were for the most part common unto them , with other peaceable men . Only the rude and impious multitude , with other seditious persons , seem to have offered especial violences unto their Assemblies and Meetings , which some of the more unsteadfast and weak , began to omit on that account , Chap. 10.25 . Judicial proceeding against them as to their lives , when this Epistle was written , there doth not appear to have been any ; for the Apostle tells them , as we before observed , that as yet they had not resisted unto blood , Chap. 12. v. 4. But this Ananus the Sadduce presently after being placed in power by Agrippa , taking advantage at the death of Festus , and the time that passed before Albinus his Successor was setled in the Province , convents James before himself and his Associates . There to make short work he is condemned , and immediately stoned . And it is not unlikely but that other private Persons suffered together with him . The Story ( by the way ) of the Martyrdome of this James is at large reported by § 6 Eusebius out of H●gesippus , Histor. Eccles. l. 2. cap. 23. in the Relation whereof he is followed by Hierom , and sundry others . I shall say no more of the whole Story , but that the Consideration of it , is very sufficient to perswade any man to use the liberty of his own Reason and Judgement in the perusal of the Writings of the Antients . For of the Circumstances therein reported , about this James and his death , many of them ( as his being of the Line of the Priests , his entring at his pleasure into the Sanctum Sanctorum , his being carried up and set by a great multitude of people on a pinacle of the Temple ) are so palpably false , that no colour of probability can be given unto them , and most of the rest seem altogether incredible . That in general this Holy Apostle of Jesus Christ , his kinsman according to the flesh , was stoned by Ananus , during the Anarchie between the Governments of Festus and Albinus , Josephus who then lived testifies , and all Ecclesiastical Historians agree . § 7 The Churches at this time in Jerusalem and Judaea were very numerous . The Oppressors , Robbers , and Seditious of all sorts , being wholly intent upon the pursuit of their own ends , filling the Government of the Nation with tumults and disorders , the Disciples of Christ , who knew that the time of their preaching the Gospel unto their Countreymen was but short , and even now expiring , followed their work with diligence and success , being not greatly regarded in the dust of that confusion which was raised by the Nation 's rushing in to its fatal ruine . § 8 All these Churches , and the multitudes that belonged unto them , were altogether with the Profession of the Gospel , addicted zealously unto the Observation of the Law of Moses . The Synod indeed at Jerusalem had determined that the yoke of the Law , should not be put upon the necks of the Gentile Converts ; Acts 15. But eight or nine years after that , when Paul came up unto Jerusalem again , Chap. 21. v. 20 , 21 , 22. James informs him , that the many thousands of the Jews who believed , did all zealously observe the Law of Moses ; and moreover judged that all those who were Jews by birth , ought to do so also , and on that account were like enough to assemble in a disorderly multitude , to enquire into the practice of Paul himself , who had been ill reported of amongst them . On this account they kept their Assemblies distinct from those of the Gentiles all the world over ; as amongst others Hierom informs as in his Notes on the first Chapter of the Galatians . All those Hebrews then to whom Paul wrote this Epistle , continued in the use and practice of Mosaical Worship , as celebrated in the Temple , and their Synagogues , with all other Legal Institutions whatever . Whether they did this out of an unacquaintedness with their liberty in Christ , or out of a pertinacious adh●rence unto their own prejudicate Opinions , I shall not determine . § 9 From this time forward the Body of the people of the Jews saw not a day of peace or Quietness : Tumults , Seditions , Outrages , Robberies , Murders , increased all the Nation over . And these things by various degrees made way for that fatal War , which beginning about six or seven years after the Death of James , ended in the utter desolation of the People , City , Temple , and Worship , foretold so long before by Daniel the Prophet , and intimated by our Saviour to lye at the door . This was that day of the Lord , whose suddain approach the Apostle declares unto them , Chap. 10.36 , 37. For ye have need of Patience that after ye have done the Will of God , ye may receive the Promise ; For yet a little while , and he that shall come will come , and will not tarry . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A very little while , less than you think of , or imagine ; the manner whereof he declares Chap. 12.26 , 27 , 28. And by this means he effectually diverted th●m from a pertinacious adherence unto those things whose dissolution from God himself , was so nigh at hand ; which Argument was also afterwards pressed by Peter , 2 Epist. Chap. 3. § 10 Our blessed Saviour had long before warned his Disciples of all these things ; particularly of the desolation that was to come upon the whole people of the Jews , with the Tumults , Distresses , Persecutions and Wars which should precede it , directing them to the exercise of patience in the discharge of their duty , untill the approach of the final Calamity , out of which he advised them to free themselves by flight , or a timely departure out of Jerusalem and all Judaea , Matth. chap. 24. v. 15 , 16 , 17 , 18 , 19 , 20 , 21. This , and no other was the Oracle mentioned by Eusebius , whereby the Christians were warned to depart out of Jerusalem . It was given as he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to approved men amongst them . For although the Prophesie its self was written by the Evangelists , yet the especial meaning of it , was not known and divulged amongst all . The Leaders of them kept this secret for a season , least an exasperation of the people being occasioned thereby , they should have been obstructed in the work which they had to do before its accomplishment . And this was the Way of the Apostles also as to other future events , which being foretold by them , might provoke either Jews or Gentiles , if publickly divulged . 2 Thess. 2.5 , 6. But now when the Work of the Church among the Jews for that season was come to its close , the Elect being gathered out of them , and the final Desolation of the City and People appearing to be at hand , by a concurrence of all the signs foretold by our Saviour , those entrusted with the sense of that Oracle warned their Brethren to provide for that flight whereunto they were directed . That this flight and departure , probably with the loss of all their Possessions was grievous unto them may easily be conceived . But that which seems most especially to have perplexed them , was their relinquishment of that Worship of God whereunto they had been so zealously addicted . That this would prove grievous unto them our Saviour had before intimated , Matth. 24. v. 20. Hence were they so slow in their Obedience unto that Heavenly Oracle , although excited with the remembrance of what befell Lots Wife in the like Tergiversation . Nay , as it is likely from this Epistle , many of them who had made Profession of the Gospel , rather than they would now utterly forego their old Way of Worship , deserted the Faith , and cleaving to their unbelieving Countreymen , perished in their Apostasie , whom our Apostle in an especial manner , forewarns of their inevitable and sore destruction , by that Fire of Gods Indignation , which was shortly to devour the Adversaries , to whom they associated themselves , Chap. 10. v. 25 , 26 , 27 , 28 , 29 , 30 , 31. This was the Time wherein this Epistle was written ; This the Condition of the Hebrews § 11 unto whom it was wrote , both in respect of their Political , and Ecclesiastical estate . Paul , who had an inexpressible zeal , and overflowing Affection for his Countreymen , being now in Italy , considering the present condition of their Affairs , how pertinaciously they adhered to Mosaical Institutions , how near the approach of their utter abolition was , how backward during that frame of Spirit they would be to save themselves by flying from the midst of that perishing Generation , what danger they were in to forego the profession of the Gospel , when it could not be retained without a relinquishment of their former Divine Service and Ceremonies , writes this Epistle unto them , wherein he strikes at the very root of all their dangers and distresses . For whereas all the danger of their abode in Jerusalem and Judaea , and so of falling in the destruction of the City and People , all the Fears the Apostle had of their Apostasie into Judaism ; all their own disconsolations in reference unto their flight and departure , arose from their adherence unto , and zeal for the Law of Moses , by declaring unto them the Nature , Use , End and Expiration of his Ordinances and Institutions , he utterly removes and takes away the ground and occasion of all the Evils mentioned . This was the season wherein this Epistle was written ; and these some of the principal occasions ( though it had other reasons also , as we shall see afterwards ) of its Writing . And I no way doubt , ( though particular events of those dayes are buried in Oblivion ) but that through his Grace who moved and directed the Apostle unto , and in the Writing of it , it was made signally effectual towards the professing Hebrews , both to free them from that yoke of bondage wherein they had been detained , and to prepare them with cheerfulness unto the observation of Evangelical Worship , leaving their Countreymen to perish in their Sin and Unbelief . Exercitatio IV. Of the Language wherein this Epistle was Originally written . Supposed to be the Hebrew . Grounds of that Supposition . Disproved . Not translated by Clemens . Written in Greek . Arguments for the proof thereof . Of Citations out of the LXX . § 1 BEcause this Epistle was written to the Hebrews , most of the Antients granted that it was written in Hebrew . Clemens Alexandrinus was the first who asserted it ; after whom Origen gave it countenance , from whom Eusebius received it , and from him Hierom , which is the most ordinary progression of old reports . The main Reason which induced them to embrace this perswasion , was a desire to free the Epistle from an exception against its being written by Paul ; taken from the dissimilitude of the Style used in it , unto that of his other Epistles . This being once admitted , though causelesly , they could think of no better answer , than that this supposed difference of Style , arose from the Translation of this Epistle , which by the Apostle himself was first written in Hebrew . Clemens Romanus is the person generally fixed on as the Author of this Translation ; though some do faintly intimate that Luke the Evangelist might possibly be the man that did it . But this Objection from the diversity of Style , which alone begat this perswasion , hath been already removed out of the Way , so that it cannot be allowed to be a Foundation unto any other supposition . § 2 That which alone is added to give countenance unto this Opinion , is that which we mentioned at the entrance of this Discourse ; namely , that the Apostle writing unto the Hebrews , he did it in their own Native Language , which being also his own , it is no wonder , if he were more copious and Elegant in it , then he was in the Greek , whereunto Originally he was a stranger , learning it as Hierom supposeth upon his Conversion . But a man may modestly say unto all this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Every thing in this pretended Reason , of that which indeed never was , is so far from Certainty , that indeed it is beneath all probability . For ( 1. ) If this Epistle was written Originally in Hebrew , whence comes it pass , that no Copy of it in that Language , was ever read , seen , or heard of , by the most diligent Collectors of all Fragments of Antiquity in the Primitive times ? Had ever any such thing been extant , whence came it in particular that Origen , that prodigie of Industry and Learning , should be able to attain no knowledge or report of it ? ( 2. ) If it were incumbent on Paul writing unto the Hebrews , to write in their own Language , why did he not also write in Latin unto the Romans ? That he did so indeed Gratian affirms , but without pretence of proof or witness , contrary to the Testimony of all Antiquity , the evidence of the thing it self , and constant confession of the Roman Church : And Erasmus sayes well on Rom. 1.7 . Coarguendus vel ridendus magis error eorum , qui putant Paulum Romanis linguâ Romanâ scripsisle . The error of them is to be reproved , or rather laughed at , who suppose Paul to have written unto the Romans in the Latin Tongue . ( 3. ) It is most unduly supposed that the Hebrew Tongue was then the Vulgar common Language of the Jews , when it was known only to the Learned amongst them , and a corrupt Syriack was the common Dialect of the people even at Jerusalem . ( 4. ) It is as unduly averred , that the Hebrew was the Mother Tongue of Paul himself , or that he was ignorant of the Greek , seeing he was born at Tarsus in Cilicia , where that was the Language that he was brought up in , and unto . ( 5. ) The Epistle was written for the Use of all the Hebrews in their several dispersions , especially that in the East , as Peter witnesseth , they being all alike concerned in the matter of it , though not so immediately as those in Judaea and Jerusalem . Now unto those the Greek Language from the dayes of the Macedonian Empire , had been in vulgar use , and continued so to be . ( 6. ) The Greek Tongue was so well known and so much used in Judaea its self , that as a Learned man hath proved by sundry Testimonies out of their most antient writings , it was called the Vulgar amongst them . I know among the Rabbins there is mention of a prohibition of learning the Greek Tongue ; and in the Jerusalem Talmud its self , Tit. Peah . cap. 1. they add a reason of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was because of Traytors , least they should betray their Brethren , and none understand them . But as this is contrary unto what themselves teach about the Knowledge of Tongues , required in those who were to be chosen into the Sanhedrim , so it is sufficiently disproved by the instances of the Translators of the Bible , Jesus Syrachides , Philo , Josephus , and others among themselves . And though Josephus affirm , Antiq. lib. 20. cap. 9. that the Study of the Elegance of Tongues was of no great reckoning amongst them , yet he grants that they were studied by all sorts of men . Nor doth this pretended Decree of prohibition concern our times , it being made as they say , Mishn. tit . Sota ; in the last Wars of Titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Wars of Titus they decreed , that no man should teach his Son the Greek Language . For it must be distinguished from the Decree of the Hasmonaeans long before , prohibiting the Study of the Graecian Philosophy . So that this pretence is destitute of all colour , being made up of many vain and evidently false suppositions . § 3 Again the Epistle is said to be translated by Clemens , but where , or when , we are not informed . Was this done in Italy before it was sent unto the Hebrews ? to what end then was it written in Hebrew , when it was not to be used but in Greek ? was it sent in Hebrew before the supposed Translation ? in what Language was it communicated unto others by them who first received it ? Clemens was never in the East to translate it . And if all the first Copies of it were dispersed in Hebrew , how came they to be so utterly lost , as that no Report or Tradition of them , or any one of them did ever remain ; Besides if it were translated by Clemens in the West , and that Transla●●●n alone preserved , how came it to pass , that it was so well known and generally received in the East , before the Western Churches admitted of it ; This Tradition therefore is also every way groundless and improbable . § 4 Besides there want not Evidences in the Epistle its self , proving it to be Originally written in the Language wherein it is yet extant . I shall only point at the Heads of them , for this matter deserves no long Discourse . ( 1. ) The Style of it throughout manifests it to be no Translation ; at least it is impossible it should be one exact and proper , as its own copiousness , propriety of Phrase and Expression , with freedom from savouring of the Hebraisms of an Original in that Language , do manifest . ( 2. ) It abounds with Greek Elegancies and Paranomosia's , that have no countenance given unto t●●m by any thing in the Hebrew Tongue ; such as that for instance , Chap. 5. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from the like Expressions whereunto in the story of Susanna , v. 55 , 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and v. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is well proved that it was w●●tten Originally in the Greek Language . ( 3. ) The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of which more afterwards , is of the same importance . ( 4. ) The Words concerning Melchisedech King of Salem , Chap. 7.11 . prove the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Had the Epistle been written in Hebrew what need this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is being interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a strange kind of Interpretation ; and so also is it , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When John reports the Words of Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and adds of his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , Master , Chap. 20. v. 16. Doth any man doubt but that he wrote in Greek , and therefore so rendred her Syriack Expression ? and is not the same evident concerning our Apostle from the interpretation that he gives of those Hebrew Words ? And it is in vain to reply , that these words were added by the Translator , seeing the very Argument of the Author is founded in the Interpretation of those words which he gives us . It appears then , that as the Assertion , that this Epistle was written in Hebrew , is altogether groundless , and that it arose from many false suppositions , which render it more incredible , than if it made use of no pretence at all ; so there want not Evidences from the Epistle its self of its being Originally written in the Language wherein it is still extant ; and those such as few other Books of the New Testament can afford concerning themselves , should the same Question be made about them . § 5 Moreover , in the Confirmation of our perswasion , it is by some added , that the Testimonies made use of in this Epistle out of the Old Testament , are taken out of the Translation of the LXX . and that sometimes the stress of the Argument taken from them , relies on somewhat peculiar in that Version , which was not possible to have been done , had it been written Originally in Hebrew . But because this Assertion contains other difficulties in it , and is built on a supposition which deserves a farther examination , we shall refer it unto its own place and season , which ensues . Exercitatio V. Testimonies cited by the Apostle out of the Old Testament . Compared with the Original and Translations . Whence the Agreement of some of them with that of the LXX . § 1 THere is not any thing in this Epistle that is attended with more difficulty , than the Citation of the Testimonies out of the Old Testament that are made use of in it . Hence , some from their unsuitableness , as they have supposed , unto the Authors purpose , have made bold to call in question , if not to reject the Authority of the whole . But what concerns the matter of them , and the Wisdom of the Apostle in their Application , it must be treated on , in the respective places where they occurr , when we shall manifest how vain and causeless are the Exceptions which have been laid against them , and how singularly they are suited to the proof of those Doctrines and Assertions , in the confirmation whereof , they are produced . But the Words also wherein they are expressed , varying frequently from the Original , yeild some difficulty in their Consideration . And this concernment of the Apostles Citations to prevent a further trouble in the Exposition its self of the several places , may be previously considered . Not that we shall here explain and vindicate them from the Exceptions mentioned , which must on necessity be done afterwards as occasion offers its self ; but only discover in general , what respect the Apostles Expressions have unto the Original and the old Translations thereof , and remove some false Inferences that have been made on the consideration of them . To this end I shall briefly pass through them all , and compare them with the places whence they are taken . CHAP. I. § 2 CHap. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thou art my Son , this day have I begotten thee ; from Psalm 2. v. 7. The words exactly answer the Original , with the only supply of the Verb Substantive , whereof in the Hebrew there is almost a perpetual Elipsis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the same are the Words in the Translation of the LXX . In the same Verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will be unto him a Father , and he shall be unto me a Son ; from 1 Chron. chap. 22. v. 10. The LXX . otherwise as to the order of the Words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which also is the order of the Sentences in the Original ; the Apostle using his own liberty , and varying from them both ; so that this Quotation is not directly from that Translation . Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And let all the Angels of God Worship him ; From Psal. 97. v. 7. without change ; only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods , is rendered by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Angels of God ; of the Reason whereof , afterwards . The LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Worship him all ye his Angels , differing from the Apostle both in form of Speech and Words . Hence some not understanding whence this Testimony was cited by the Apostle , have inserted his words into the Greek Bible , Deut. 32. v. 43. where there is no colour for their introduction , nor any thing in the Original to answer unto them ; whereas the Psalmist expresly treateth of the same subject with the Apostle ; to the reason of which insertion into the Greek Version we shall speak afterwards . Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who maketh his Angels Spirits , and his Ministers a flame of fire . From Psal. 104. v. 4. The LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flaming fire . Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of flame . Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vehement fire . Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fiery flame ; much variety , with little or no difference , as it often falls out amongst good Translators rendring peculiar Hebraisms , such as this is . The Apostles expression is his own , not borrowed from the LXX . Ver. 8 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § 3 Thy Throne O God for ever and ever . ( The Verb substantive is left out by the Apostle in Answer unto the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Apostrophe requires ) A Scepter of Vprightness is the Scepter of thy Kingdom ; thou hast loved Righteousness , and thou hast hated Iniquity , wherefore God thy God hath anointed thee with the Oyle of gladness above thy fellows . The words exactly answer the Original , and they are the same in the Translation of the LXX , and whence that coincidence was , we shall afterwards enquire . Aquila somewhat otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from likeness of sound ) in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God , he expresseth the Apostrophe which is evident in the Context . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sceptrum , a Scepter , properly , as we shall see afterwards , on Gen. 49. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast hated ungodliness , impiety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the Oyle of Joy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another word of the same signification , with that used by the Apostle . From Psal. 45.6 , 7. Ver. 10 , 11 , 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thou O Lord , in the beginning hast founded the Earth , and the Heavens are the Works of thine hands ; they shall perish , but thou remainest , and they shall wax old as doth a garment . And as a Vesture shalt thou fold them up , and they shall be changed , but thou art the same , and thy years shall not fail ; From Psalm 102. v. 26 , 27 , 28. And these words of the Apostle are now exactly in the Greek Bibles . Some little difference there is in them from the Hebrew , the Reason whereof we shall afterwards give an account of . Symmachus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so did the Copies of the LXX of old , the Word being yet retained in some of them , and reckoned by all amongst the various Readings of that Translation . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord , inserted by the Apostle is also undoubtedly taken from hence into the Greek Bibles . For as the inserting of it was necessary unto the Apostle to denote the Person treated of ; so it is not in the Original , nor will the context of the Psalm admit of it ; so that it could no otherwise come in that place , but from this of the Apostle . Nor is it probable that the LXX would translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt roll up , and immediately render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall be changed ; but here also the words have been borrowed from the Apostle , whose design was not exactly to translate , but faithfully to apply the sense of the place unto his own purpose . Ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sit thou at my Right hand , untill I place thine enemies the footstool of thy feet . From Psalm 110.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at my right hand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plural number , of the reason of which Change and Manner of Expression , we shall treat in its proper place . And here there remains nothing of difference in any Old Translation . CHAP. II. CHap. 2. v. 6 , 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § 4 What is man that thou art mindful of him , or the Son of man that thou visitest him ? thou hast made him less for a little while than the Angels , thou hast crowned him with glory and honour , and hast set him over the works of thy hands . Thou hast subjected all things under his feet . From Psalm 8. v. 5 , 6 , 7 , 8. The words of the Apostle are the same with those in the present Copy of the LXX . Theodotion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the ambiguous signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which great stirs have been raised , whereof in their proper place . Chrys●stome on this Text mentions some different Translations of the words of the Psalms . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another Book reads , what is he according to man that thou remembrest him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What is mortal man. Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Another instead of , thou visitest him , that thou wilt visit him . Ag●in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of less , or a little while than Angels ; Another , a little less than God ; and Another , l●ss than God. And he adds the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So different was their pronuntiation of the Hebrew from that in use amongst us . Again , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt crown him with Glory and Honour ; and yet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou madest him to have power . From all which variety , it is most evident , that there were various Readings of this Context in the antient Copies of the LXX , for no footsteps of them appear in the remains of Aquila , Theodotion , or Symmachus , and that therefore the Common Reading which is now fixed in the Great Bible , was translated thither , from this place of the Apostle . Chap. 2. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will declare thy name unto my Brethren , in the middest of the Congregation I will sing praise unto thee . From Psal. 22. v. 23. The LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I will put my trust in him ; From Psal. 18.3 . LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will hope in him ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly rendered by the the Apostle , I will trust in him . The LXX . have these words of the Apostle , Isai. 8.17 . where the words of the Original are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and I will wait for him ; so that their words seem to be taken from this place of the Apostle , as apprehending his Testimony to be cited from the Prophet , which that it is not , we shall prove evidently afterwards . The same Verse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I and the children which God hath given me . From Isa. 8.17 . CHAP. III. § 6 VEr . 7 , 8 , 9 , 10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To day if you will hear his voice , harden not your hearts , as in the day of Provocation in the day of Temptation in the Wilderness , when your Fathers tempted me , proved me , and saw my Works forty years : wherefore I was grieved with that Generation and said , they do alwayes err in heart , and they have not known my wayes ; so I swore in my wrath they shall not enter into my rest . From Psalm . 95. v. 7 , 8 , 9 , 10 , 11. The Translation of the LXX . agrees with the words of the Apostle , both of them answering the Original . Only the Apostle clearly to express the Reason of Gods Judgements on that people in the Wilderness , distinguisheth the Words somewhat otherwise than they are in the Hebrew Text. For whereas that saith , When your Fathers tempted me , proved me , and saw my Works . Forty years long was I grieved with that Generation , The Apostle adds that season of forty years , to the mention of their sins , and interposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore , refers his Speech unto the words foregoing , as containing the cause of the ensuing Wrath and Judgement . And although our present Copies of the Greek Bibles distinguish the Words according to the Hebrew Text ; yet Theodoret informs us , that some Copies made the distinction with the Apostle , and added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which also is observed by Nobilius ; and this could arise from no other cause , but an attempt to insert the very words of the Apostle in that Text ; as did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also reckoned amongst its various Sections , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain in the vulgar Editions . CHAP. IV. § 7 VEr . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And God r●sted on the seventh day from all his works . From Gen. 2. v. 2. The Apostle , adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Text , to compl●●t his Assertion , and leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which he had made , as to his purpose . The LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and otherwise also differing from the Apostle . CHAP. V. VEr . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thou art a Priest for ever after § 8 the Order of Melchisedech . From Psalm 110. v. 4. So also the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Jod superfluous ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mos. There is nothing of Variety remaining in these words from any other Translations . Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Blessing , I will bless thee , and multiplying I will multiply thee . From Gen. 22. v. 17. The LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will multiply thy seed . CHAP. VIII . VEr . 9 , 10 , 11 , 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 9 ( LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Behold the dayes come , saith the Lord , when I will make a new Covenant with the House of Israel , and with the House of Judah . Not according to the Covenant that I made with their Fathers , when I took them by the hand to lead them out of the Land of Aegypt , because they continued not in my Covenant , and I regarded them not , saith the Lord. For this is the Covenant that I will make with the House of Israel after those dayes saith the Lord , I will put my Laws in their minds , and write them in their hearts , and I will be to them a God , and they shall be to me a people . And they shall not teach every man his neighbour , and every man his Brother , saying know the Lord ; for all shall know me , from the least of them to the greatest of them . For I will be mercifull to their unrighteousness , and their sins and their iniquity will I remember no more . From Jer. 31. v. 32 , 33 , 34 , 35. Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his neighbor , ver . 11. the LXX . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his fellow Citizen . But some Copies of the LXX . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and some of this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which makes it evident that there hath been tampering to bring them to Vniformity . But the greatest difficulty of this Quotation ariseth from the Agreement of the Apostles words , and the Translation of the LXX . where both of them seem to depart from the Original . For those words in the Hebrew Text , v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they made void , and I was an Husband unto them , or ruled over them , are rendered by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And they continued not in my Covenant , and I regarded them not . The Reason of the Apostles Translation of those words , we shall manifest and vindicate in our Exposition of the Context . At present the coincidence of it with that of the LXX . and that wherein they both seem to differ from the Original , and all Translations , besides the Syriack and the Arabick which are made out of it , ( though the Syriack follow it not in the confused transpositions that are made of Jeremiah's Prophesies , from Chap. 25. to Chap. 40. as the Arabick doth ) is only to be considered ; which shall be done so soon as we have recounted the remaining Testimonies , whereof some are attended with the same difficulty . CHAP. IX . § 10 VEr . 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the blood of the Covenant , which God hath enjoyned unto you . From Exod. 24.8 . The sense of the Hebrew Text is alluded unto , not the words absolutely . The LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with much difference from the words of the Apostle . CHAP. X. § 11 VEr . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sacrifice and Offering thou wouldst not have , a Body thou hast prepared me . From Psalm 40. v. 6. So also the LXX . both with great difference from the Original . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my ears hast thou digged or bored , is rendered , a Body thou hast prepared me . Of the Reason of which difference and agreement , we shall treat afterwards . Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in Burnt-Offerings and Sacrifices for sin thou hast had no pleasure . Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast not required ; the Apostle expresseth exactly the sense of the Holy Ghost , but observes not the first exact signification of the word . The LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soughtest not . Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Behold I come ; in the Head or beginning of the Book it is written of me , to do thy will O God. That is , Gen. 3. v. 15. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the roll of the Book . Symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the Volume of thy determination . Aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Roll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Section . LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; I was willing to do thy will O my God. Ver. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But if any draw back my soul shall have no pleasure in him . From Habak . 2. v. 4. The words of the Prophet are transposed , and the beginning of the last clause much altered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Behold it is lifted up , his soul is not right in him ; but the sense and intendment of the Holy Ghost is preserved as shall be manifested . CHAP. XII . § 12 VEr . 5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the LXX . Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Son ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from this place of the Apostle ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My Son despise not thou chastening of the Lord , nor faint when thou art rebuked of him . For whom the Lord loveth he chasteneth , and scourgeth every Son whom he receiveth . From Prov. 3. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as a Father the Son whom he delighteth in . The sense is retained , but the words not exactly repeated . Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reject not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither vex thy self . CHAP. XIII . § 13 VEr . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; I will not leave thee , neither will I forsake thee . From Joshuah 1. v. 5. The LXX . in different words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will not leave thee , neither will I despise thee . The Apostles words exactly express the Original . Ver. 6. Is from Psalm 118. v. 6. without any difficulty attending it . § 14 And these are all the places that are cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Apostle in this Epistle out of the Old Testament . Very many others there are which he either alludes unto , or expounds , that are not of our present consideration . Neither are these here proposed to be unfolded as to the sense of them , or as to the removal of the difficulties that the Application of them by him , is attended withall . This is the proper work of the Exposition of the Epistle intended . All at present aimed at , is to present them in one view , with their Agreement , and Differences from the Original and Translations , that we may the better judge of his manner of proceeding in the citing of them , and what Rule he observed therein . And what in general may be concluded from that prospect we have taken of them , I shall offer in the ensuing Observations . First , It is evident that they are exceedingly mistaken , who affirm that the Apostle cites § 15 all his Testimonies out of the Translation of the LXX . as we intimated , that it is by some pleaded , in the close of the preceding Discourse . The words he useth in very few of them agree exactly with that Greek Version of the Old Testament which is now extant ; though , apparently since the writing of this Epistle it hath grown in its Verball conformity unto the Allegations as reported in the New. And in most of them he varieth from it , either in the use of his own Liberty , or in a more exact rendring of the Original Text. This the first prospect of the places and words compared will evince . Should he have had any respect unto that Translation , it were impossible to give any tolerable account , whence he should so much differ from it , almost in every quotation , as is plain that he doth . It is also undeniably manifest from this view of his words that the Apostle did not § 16 scrupulously confine himself unto the precise words either of the Original , or any Translation whatever , if any other Translation or Targum were then extant besides that of the LXX . Observing and expressing the sense of the Testimonies which he thought meet to produce and make use of , he used great Liberty , as did other holy Writers of the New Testament , according to the guidance of the Holy Ghost by whose inspiration he wrote , in expressing them by words of his own And who shall blame him for so doing ? Who should bind him to the Rules of Quotations , which sometimes Necessity , sometimes Curiosity , sometimes the Cavils of other men impose upon us in our Writings ? Herein the Apostle used that Liberty which the Holy Ghost gave unto him , without the least prejudice unto Truth , or the Faith of the Church . Whereas any of th●se Testimonies , or any part of any one of them may appear at § 17 first view to be applyed by him unsuitably unto their Original importance and intention , we shall manifest , not only the contrary to be true , against those who have made such Exceptions , but also that he makes use of those which were most proper and cogent , with respect unto them with whom he had to do . For the Apostle in this Epistle , as shall be fully evidenced , disputes upon the acknowledged Principles and Concessions of the Hebrews . It was then incumbent on him to make use of such Testimonies , as were granted in their Church to belong unto the ends and purposes , for which by him they were produced . And that these are such , shall be evinced from their own antient Writings and Traditions . The Principal difficulty about these Citations , lyes in those wherein the words of the § 18 Apostle are the same with those now extant in the Greek Bibles , both evidently departing from the Original . Three places of this kind are principally vexed by Expositors and Criticks . The first in that of Psalm 40. v. 7. where the words of the Psalmist in the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my ears hast thou bored , or digged , are rendred by the Apostle according to the Translation of the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but a Body hast thou prepared me . That the Apostle doth rightly interpret the meaning of the Holy Ghost in the Psalm , and in his Paraphrase apply the words unto that very end for which they were intended , shall be cleared afterwards . The present difficulty concerns the Coincidence of his words , with those of the LXX . where apparently they answer not the Original . The next is that of the Prophet , Jer. 31.34 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and I was an husband unto them ; or I was a Lord unto them , or ruled over them , as the Vulgar Latin renders the words . The Apostle with the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and I regarded them not , or despised them . The third is that from Habak . 2.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold , it is listed up , his soul is not right in him ; which words the Apostle with the LXX , render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But if any draw back , my soul shall have no pleasure in him . Concerning these , and some other places many confidently affirm , that the Apostle § 19 waved the Original , and reported the words from the Translation of the LXX . Capellus with some others proceed farther , and assign the rise of this difference unto some other Copies of the Hebrew Text used by the LXX . varying from those which now remain . Thus in particular , in that place of Jeremy before mentioned , he conjectures that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I despised them ; as another doth that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose ; for of such conjectures there is no end . But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signifie as the Apostle expounds it , and in other places doth so , as we shall see afterwards , so this boldness in correcting the Text , and fancying without proof , Testimony or probability of other antient Copies of the Scripture of the Old Testament , differing in many things from them which alone remain , and which indeed were ever in the world , may quickly prove pernicious to the Church of God. We must therefore look after another expedient for the removal of this difficulty . § 20 I say then , it is highly probable , that the Apostle according to his wonted manner , which appears in almost all the Citations used by him in this Epistle , reporting the sense and importance of the places , in words of his own , the Christian Transcribers of the Greek Bible inserted his expresions into the Text , either as judging them a more proper Version of the Original , whereof they were ignorant , than that of the LXX , or out of a preposterous zeal to take away the appearanc● of a diversity between the Text and the Apostles citation of it . And thus in those Testimonies where there is a real variation from the Hebrew Original , the Apostle took not his words from the Translation of the LXX , but his words were afterwards inserted into that Translation . And this as we have partly made to appear already in sundry instances , so it shall now briefly be farther confirmed . For , § 21 First , Whereas the Reasons of the Apostle for his Application of the Testimonies used by him in his words and expressions , are evident , as shall in particular be made to appear , so no Reason can be assigned , why the LXX . ( if any such LXX . there were ) who translated the Old Testament , or any other Translators of it , should so render the words of the Hebrew Text. Neither Various Lections , nor ambiguity of signification in the words of the Original can in most of them be pleaded . For instance , The Apostle in applying those words of the Psalmist , Psalm 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the humane nature and body of Christ , wherein he did the will of God , did certainly express the design and intention of the Holy Ghost in them . But who can imagine , what should move the LXX . to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of a known signification and univocal , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they had translated it an hundred and fifty times , that is constantly elsewhere , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ear , which alone it signifies ; or what should move them to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to prepare , when the word signifies to digg , or to bore , and is alwayes so elsewhere rendred by themselves ? Neither did any such thing come into their minds in the Translation of those places whence this Expression seems to be borrowed , Exod. 21.6 . Deut. 15.17 . When any man then can give a tolerable conjecture , why the LXX . should be inclined thus to translate these words , I shall consider it . In the mean time I judge there is much more ground to suppose , that the Apostles expressions which he had weighty cause to use , were by some inserted into the Greek Text of the Old Testament , than that a Translation , which those that made it , had no cause so to do , evidently forsaking the proper meaning of very obvious words , and their sense , known to themselves , should be taken up and used by the Apostle unto his purpose . § 22 Secondly , It is certain that some Words used by the Apostle have been ins●rted into some Copies of the Greek Bibles , which being single words , and of little importance prevailed not in them all , as may be seen in sundry of the foregoing instances . And why may we not think that some whole sentences might on the same account be inserted in some of them , which being of more importance found a more general acceptance . And how also by other means that Translation was variously changed and corrupted of old , and that before the dayes of Hierom , Learned Men do know and confess . § 23 It is further evident that one place ( at least ) in this Epistle , which it may be some could not conjecture from whence it should be taken , yet finding it urged by the Apostle , as a Testimony out of the Old testament , is inserted in another place of the Text than that from which the Apostle took it , and that where there is not the least colour for its insertion . This is the Testimony out of Psalm 95. v. 7. which the Apostle cites Chap. 1. v. 6. in words much differing from those wherewith the Original is rendered by the LXX . This some of the Transcribers of the Bible not knowing well where to find , have inserted in the very syllables of the Apostles expression into Deut. 32. v. 43. where it yet abides , though Originally it had no place there , as we shall in the Exposition of the Words sufficiently manifest . The same and no other is the cause why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 49. And may we not as well think , nay is it not more likely , that they would insert his words into the places from whence they knew his Testimonies were taken , with a very little alteration of the antient Reading , than that they would wholly intrude them into the places from whence they were not taken by him , which yet undeniably hath been done , and that with success . Nay , we find that many things out of the New Testament are translated into the Apochryphall Books themselves . As for instance , Ecclesiasticus , chap. 24. v. 3. we have these words in the Latin Copies , Ex ore altissimi prodii primogenita ante omnem Creaturam ; which are cited by Bellarmine and others in the confirmation of the Deity of Christ , whereas they are taken from Col. 1.15 . and are in no Greek Copies of that Book . Upon these Reasons then , which may yet be rendered more cogent , by many other § 24 instances , but that we confine our selves to this Epistle , I suppose I may conclude , that it is more probable at least , that the Apostles interpretations of the Testimonies used by him , all agreeably unto the mind of the Holy Ghost , were by some of old inserted into the Vulgar Copies of the Greek Translation of the Old Testament , and therein prevailed unto common acceptation , than that he himself followed in the Citation of them a Translation departing without Reason from the Original Text , and diverting unto such senses , as its Authors knew not to be contained in them , which must needs give offence unto them with whom he had to do . It appears then , that from hence no light can be given unto our enquiry after the Language wherein this Epistle was Originally written , though it be clear enough upon other Considerations . Exercitatio VI. Oneness of the Church . Mistake of the Jews about the Nature of the Promises . Promise of the Messiah the Foundation of the Church . But as including the Covenant . The Church confined unto the Person , and Posterity of Abraham . His Call and Separation for a double End. Who properly the Seed of Abraham . Mistakes of the Jews about the Covenant . Abraham the Father of the faithful and Heir of the world on what account . The Church still the same . § 1 THe Jews at the Time of writing this Epistle ( and their posterity in all succeeding Generations , follow their Example and Tradition ) were not a little confirmed in their obstinacy and unbelief , by a misapprehension of the true sense and nature of the Promises of the Old Testament . For whereas they found many glorious Promises made unto the Church in the dayes of the Messiah , especially concerning the great access of the Gentiles unto it , they looked upon themselves , the posterity of Abraham on the account of their being his children according to the flesh , as the first , proper , and indeed only subject of them , unto whom in their accomplishment others were to be proselyted and joyned , the substance and foundation of the Church remaining still with them . But the Event answered not their expectation . Instead of inheriting all the Promises meerly upon their carnal interest and priviledge , which they looked for , and continue so to do unto this day , they found that themselves must come in on a new account , to be sharers in them in common with others , or be rejected , whilest those others were admitted unto the inheritance . This filled them with wrath and envy , which greatly added to the strengthening of their Unbelief . They could not bear with patience an intimation of letting out the Vineyard to other Husbandmen . With this Principle and Prejudice of theirs the Apostle dealt directly in his Epistle to the Romans , Chap. 9 , 10 , 11. On the same grounds he proceedeth with them in this Epistle ; And because his Answer to their Objection from the Promises , lyes at the foundation of many of his reasonings with them , the nature of it must be here previously explained . Not that I shall here enter into a consideration of the Jews Argument to prove the Messiah not yet to be come , because the Promises in their sense of them , are not yet accomplished , which shall be fully removed in the Close of these Discourses , but only as I said , open the nature in general of that Answer which our Apostle returns unto them , and builds his Reasonings with them upon . § 2 We shall have occasion afterwards at large to shew , how after the entrance of sin , God founded his Church in the Promise of the Messiah given unto Adam . Now though that Promise was the supportment and incouragement of mankind to seek the Lord , a Promise absolutely considered proceeding from meer Grace and Mercy , yet as it was the foundation of the Church , it included in it the nature of a Covenant , vertually requiring a re-stipulation unto obedience in them who by faith come to have an interest therein . And this the nature of the thing its self required ; for the Promise was given unto this end and purpose , that men might have a new bottom and Foundation of Obedience ; that of the first Covenant being disannulled . Hence in the following Explications of the Promise , this condition of Obedience is expresly added . So upon its renewall unto Abraham , God required that he should walk before him and be upright . This Promise then , as it hath the nature of a Covenant , including the Grace that God would shew unto sinners in the Messiah , and the Obedience that he required from them , was from the the first giving of it , the foundation of the Church , and the whole Worship of God therein . Unto this Church so founded and built on this Covenant , and by the means thereof the Redeeming Mediatory Seed promised therein , were all the following Promises , and the Priviledges exhibited in them , given and annexed . Neither hath , or ever had any individual Person , any Spiritual right unto , or interest in any of those Promises or Priviledges , whatever his outward condition were , but only by vertue of his Membership in the Church built on the Covenant , whereunto as we said , they do all appertain . On this account the Church before the dayes of Abraham , though scattered up and down in the world , and subject unto many changes in its worship by the addition of New Revelations , was still but one and the same ; because founded in the same Covenant , and intrusted thereby in all the Benefits or Priviledges , that God had given or granted , or would do so at any time unto his Church . In process of time , God was pleased to confine this Church , as unto the ordinary visible § 3 dispensation of his Grace , unto the Person and Posterity of Abraham . Upon this restriction of the Church , Covenant , and Promise , the Jews of old mannaged a Plea in their own Justification against the Doctrine of the Lord Christ and his Apostles . We are the children , the seed of Abraham , was their continual cry ; on the account whereof , they presumed that all the Promises belonged unto them , and upon the matter unto them alone . And this their perswasion hath cast them , as we shall see , upon a woful and fatal mistake . Two Priviledges did God grant unto Abraham upon his Separation to a special interest in the Old Promise and Covenant . First , That according to the flesh , he should be the Father of the Messiah ; the promised seed , who was the very Life of the Covenant , the Fountain and Cause of all the Blessings contained in it . That this Priviledge was temporary , having a limited season , time and end appointed unto it , the very nature of the thing it self doth demonstrate . For upon this actual Exhibition in the flesh , it was to cease . In pursuit hereof , were his posterity separated from the rest of the world , and preserved a peculiar people , that through them the promised seed might be brought forth in the fulness of time , and be of them according unto the flesh , Rom. 9.5 . Secondly , Together with this , he had also another Priviledge granted unto him , namely that his faith whereby he was personally interested in the Covenant should be the Pattern of the faith of the Church in all generations , and that none should ever come to be a member of it , or a sharer in its Blessings , but by the same faith that he had fixed on the seed that was in the Promise , to be brought forth from him in the world . On the account of this Priviledge , he became the Father of all them that do believe ; For they that are of the faith , the same are the children of Abraham , Gal. 3.7 . Rom. 4.11 . as also Heirs of the World ; Rom. 4.13 . in that all that should believe throughout the world , bring thereby implanted into the Covenant made with him , should become his spiritual children . Answerable unto this twofold end of the separation of Abraham , there was a double § 4 seed allotted unto him . A seed according to the flesh , separated to the bringing forth of the Messiah , according unto the flesh : and a seed according to the Promise , that is , such as by faith should have interest in the Promise , or all the Elect of God. Not that these two seeds were alwayes subjectively divers ; so that the seed separated to the bringing forth of the Messiah in the flesh , should neither in whole or in part be also the seed according to the promise ; or on the contrary , that the seed according to the promise , should none of it , be his seed after the flesh . Our Apostle declares the contrary in the instances of Isaac and Jacob , with the remnant of Israel that shall be saved , Romans Chap. 9 , 10 , 11. But sometimes the same seed came under divers considerations , being the seed of Abraham both according to the flesh and according to the Promise ; and sometimes the seed it self was divers , those according to the flesh being not of the Promise , and so on the contrary . Thus Isaac and Jacob were the seed of Abraham according unto the flesh , separated unto the bringing forth of the Messiah after the flesh , because they were his carnal Posterity , and they were also of the seed of the Promise , because by their own personal faith they were interested in the Covenant of Abraham their Father . Multitudes afterwards were of the carnal seed of Abraham , and of the number of the people separated to bring forth the Messiah in the flesh , and yet were not of the seed according to the Promise , nor interested in the spiritual blessings of the Covenant , because they did not personally believe , as our Apostle declares , Chap. 4. of this Epistle . And many afterwards , who were not of the carnal seed of Abraham , nor interested in the priviledge of bringing forth the Messiah in the flesh , were yet designed to be made his spiritual seed by faith , that in them he might become heir of the world , and all Nations of the Earth be blessed in him . Now it is evident , that it is the second Priviledge and spiritual seed , wherein the Church to whom the Promises are made , is founded , and whereof it doth consist ; namely in them , who by Faith are interested in the Covenant of Abraham , whether they be of the carnal seed or no. § 5 And herein lay the great mistake of the Jews of old , wherein they are followed by their Posterity unto this day . They thought no more was needfull to interest them in the Covenant of Abraham , but that they were his seed according to the flesh . And they constantly pleaded the latter Priviledge , as the ground and Reason of the former . It is true , they were the children of Abraham according to the flesh ; but on that account they can have no other Priviledge than Abraham had in the flesh himself . And this was , as we have shewed , that he should be set apart as a speciall channel , through whose loins God would derive the promised seed into the world . In like manner were they separated to be a peculiar People as his Posterity , from amongst whom he should be so brought forth . That this Separation and Priviledge were to cease , when the end of it was accomplished , and the Messiah exhibited , the very nature of the thing declares . For to what purpose should it be continued , when that was fully effected whereunto it was designed ? But they would extend this Priviledge , and mix it with the other , contending that because they were the children of Abraham according to the flesh , the whole Blessing and Covenant of Abraham belonged unto them . But as our Saviour proved that in the latter sense they were not the children of Abraham , because they did not the works of Abraham ; so as our Apostle plainly demonstrates , Rom. 4.9.10.11 . Chapters . Gal. 3.4 . Chap. that those of them who had not the faith of Abraham , had no interest in his Blessings and Covenant ; Seeing therefore that their other Priviledge was come to an end with all the carnal Ordinances that attended it , by the actual coming of the Messiah whereunto they were subservient , if they did not by faith in the promised seed attain an interest in this of the Spiritual Blessing , it is evident that they could on no account be considered as actuall sharers in the Covenant of God. § 6 We have seen then that Abraham on the account of his faith , and not of his separation according to the flesh , was the Father of all that believe , and Heir of the world . And in the Covenant made with him , as to that which concerns , not the bringing forth of the promised seed according to the flesh , but as unto faith therein ; and in the work of Redemption to be performed thereby , lyes the foundation of the Church in all Ages . Wheresoever this Covenant is , and with whomsoever it is established , with them is the Church , unto whom all the Promises and Priviledges of the Church do belong . Hence it was , that at the coming of the Messiah there was not one Church taken away , and another set up in the room thereof , but the Church continued the same in those that were the children of Abraham according to the faith . The Christian Church , is not another Church , but the very same that was before the coming of Christ , having the same faith with it , and interested in the same Covenant . It is true , the former carnal Priviledge of Abraham and his Posterity expiring on the grounds before mentioned , the Ordinances of Worship which were suited thereunto , did necessarily cease also . And this cast the Jews into great perplexities , and proved the last tryall that God made of them . For whereas both these , namely the carnal and spiritual Priviledges of Abrahams Covenant , had been carried on together in a mixed way for many Generations , coming now to be separated , and a triall to be made ( Mal. 3. ) who of the Jews had interest in both , who in one only , those who had only the carnal Priviledge of being Children of Abraham according to the flesh , contended for a share on that single account in the other also , that is in all the Promises annexed unto the Covenant . But the foundation of their Plea was taken away , and the Church unto which the Promises belong remained with them , that were heirs of Abrahams faith only . § 7 It remains then , that the Church founded in the Covenant , and unto which all the Promises did and do belong , abode at the coming of Christ , and doth abide ever since in and among those who are the children of Abraham by Faith. The Old Church was not taken away , and a new one set up , but the same Church was continued , only in those who by Faith inherited the Promises . Great alterations indeed were then made in the outward state and condition of the Church . As ( 1 : ) The carnall Priviledge of the Jews in their separation to bring forth the Messiah then failed , and therewith their claim on that account to be the children of Abraham . ( 2. ) The Ordinances of Worship suited unto that Priviledge , expired , and came to an end . ( 3. ) New Ordinances of Worship were appointed , suited unto the New Light and grace granted then unto the Church . ( 4. ) The Gentiles came in to the faith of Abraham together with the Jews to be fellow-heirs with them in his blessing . But none of these , nor all of them together made any such Alteration in the Church , but that it was still one and the same . The Olive Tree was the same , only some branches were broken of , and others planted in ; the Jews fell , and the Gentiles came in their room . And this must and doth determine the difference between the Jews and Christians § 8 about the Promises of the Old Testament . They are all made unto the Church . No individual Person hath any interest in them , but by vertue of his Membership therewith . This Church is and alwayes was one and the same . With whomsoever it remains , the Promises are theirs : and that not by Application or Analogie , but directly and properly . They belong as immediately at this day either to the Jews or Christians as they did of old to any . The Question is , with whom is this Church founded on the promised seed in the Covenant . This is Sion , Jerusalem , Israel , Jacob , the Temple of God. The Jews plead that it is with them , because they are the children of Abraham according to the flesh . Christians tell them that their Priviledge on this account was of another nature , and ended with the coming of the Messiah . That the Church unto whom all the Promises belong , are only those who are Heirs of Abrahams faith ; believing as he did , and thereby interested in his Covenant . Not as though the Promise made to Abraham were of none effect ; for as it was made good unto his carnal seed in the exhibition of the Messiah , so the spiritual Priviledges of it belonged only unto those of the Jews and Gentiles , in whom God had graciously purposed to effect the faith of Abraham . Thus was , and is the Church , whereunto all the Promises belong , still one and the same , namely Abrahams children according to the faith ; and among those Promises this is one , that God will be a God unto them and their seed for ever . Exercitatio VII . Of the Judaicall distribution of the Old Testament ; the Originall and Nature of their Orall Law and Traditions ; the whole disproved . Agreement of the Jews and Papists about Traditions , instanced in sundry particulars . THE Apostle dealing with the Hebrews about the Revelation of the Will of § 1 God made unto their Fathers ; assigns it in generall unto his speaking unto them in the Prophets , v. 1. This speaking unto them , the present Jews affirm to consist of two Parts ; ( 1. ) That which Moses and the following Prophets was commanded to write for the publick use of the Church : ( 2. ) What being delivered only by word of Mouth unto Moses , and continued by Orall Tradition untill after the last destruction of the Temple , was afterwards committed unto writing . And because those who would read our Exposition of this Epistle , or the Epistle it self with profit , had need of some insight into the Opinions and Traditions of the Jews about these things , I shall for the sake of them that want either Skill or Leisure to search after them elsewhere , give a brief account of their faith , concerning the two Heads of Revelation mentioned ; and therein discover , both the Principle , Means and Nature of their present Apostacy and Infidelity . The Scripture of the Old Testament they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and divide it into three § 2 parts : ( 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Law : ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prophets : ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Writings , by Divine Inspiration , which are usually called the Hagiographa , or Holy Writings . And this distribution of the Books of the Old Testament is in general intimated by our Saviour , Luke 24.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All things written in the Law , the Prophets , and the Psalms ; under which last head , all the Poetical Books of the Scripture are contained . Thus Rabbi Bechai in Cad Hackemach , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Law , ( so sometimes they call the whole Volume ) is divided into three parts , the Law , the Prophets , and the Holy Writings . All comprized generally under the Name of the Law ; for so they say in Midrash Tehillim . Psalm 78. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Psalms are the Law , and the Prophets are the Law ; that is the whole Scripture . This distribution so far as it is intimated in the words of our Saviour , doth evidently arise from the Nature and Subject Matter of the Books themselves . And this was the received division of the Books of the Old Testament , whilest the Judaical Church stood and Continued ; But the Postalmudicall Doctors overlooking or neglecting the true Reason of this Distribution , have fancied others , taken from the different manners and degrees of Revelation , by which they were given out unto the Church . Amongst these they make the Revelation to Moses the most excellent , and are very vain in coining the Priviledges and Preeminences it had above all others , which are elsewhere examined . In the next degree they place those which proceeded from the Spirit of Prophesie , which they distinguish from the Inspiration of the Holy Ghost . Yea , in the eleven degrees of Divine Revelation assigned by Maimonides Mor. Nebu : par . 2. That by Inspiration is cast into the last and lowest place . But this distinction is groundless and meerly fancied out of the various wayes , that God was pleased to use in representing things to the minds of the Prophets ; when it was in them all , the Inspiration of the Holy Ghost alone , that enabled them infallibly to declare the mind of God unto the Church , 2 Pet. 1.21 . Now the Books thus given by the Spirit of Prophesie they make of two sorts ; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the former Prophets , which are all the Historical Books of the Old Testament written before the Captivity , as Joshua , Judges , Samuel , Kings ; Ruth only excepted : 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are all the Prophetical Books peculiarly so called , Daniel only excepted ; that is Isaiah , Jeremiah , Ezekiel , and the twelve Minor Prophets ; Of the last sort , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethubim , Books written by the inspiration of the Holy Ghost , are the Poetical Books of the Scripture ; Psalms , Job , Proverbs , Canticles , Lamentations , with Ecclesiastes , whereunto they add Ruth , Daniel and the Historical Books written after the Captivity , as the Chronicles , Ezra , and Nehemiah , which make up the Canon of the Old Testament ; why sundry of these Books should be cast into the last sort , as the Story of Ruth , and the Prophesie of Daniel , they can give no tolerable account . The other Books also written after the Captivity are plainly of the same nature with those which they call the former Prophets ; And for that of Daniel , it contains in it almost all the eminent kinds of Revelation whereby themselves would distinguish the Spirit of Prophesie from the Inspiration of the Holy Ghost . Neither have they any Reason for this distribution ; but finding the general division before mentioned to have been received in the Church of old , they have disposed of the particular Books into their orders , at their pleasure , casting Daniel as is probable into their last order , because so many of his Visions and Prophesies relate unto other Nations besides their own . The Law or the Books of Moses they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Pentateuch from the number of the Books ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fives , or the five parts of the Law ; whereunto Hierom in his Epistle to Paulinus , wrests those words of the Apostle , 1 Cor. 14.19 . I had rather speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , five words in the Church ; as if he had respect to the Law of Moses . These five Books they divide into Paraschae , or Sections , whereof they read one each Sabbath day in their Synagogues ; Genesis into twelve , Exodus into eleven , Leviticus into ten ; Numbers into ten ; Deuteronomy into ten ; which all make fifty-three ; whereby reading one each day , and two in one day , they read through the whole in the course of a year , beginning at the Feast of Tabernacles . And this they did of old , as James testifies , Acts 15.21 . For Moses of Old time hath in every City them that preach him , being read in the Synagogues every Sabbath day . Some of them make fifty four of these Sections , dividing the last of Genesis into two , beginning the latter at Chap. 47. v. 18. constituting the following Chapter in a distinct Section , though it have not the usual note of them prefixed unto it , but only one single Samech ; to note , as they say , its being absolutely closed or shut up , on the account of the Prophesie of the coming of the Messiah , Chap. 49. whose season is unknown to them . They also divide it into lesser Sections ; and those of two sorts ; open and close , which § 3 have their distinct marks in their Bibles , and many superstitious Observations they have about the beginning and ending of them . Of the first sort there are in Gen. 43. of the latter 48. In Exodus of the first sort 69. of the latter 95. In Leviticus of the first sort 52. of the Latter 46. In Numbers of the first 92. of the latter 66. Deuteronomy of the first sort 34. of the latter 379. in all 669. Besides they observe the number of the Verses at the end of every Book : as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 11.42 . is the middle letter of the Law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lev. 10 , 16. the middle word ; Levit. 13.33 . the middle Verse ; the number of all which through the Law is 23206. Moreover they divide the Law , or five Books of Moses into 153. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sedarim , or Distinctions ; whereof Genesis contains 42. Exodus 29. Leviticus 23. Numbers 32. Deuteronomy 27. which kind of Distinctions they also observe throughout the Scripture , assigning unto Joshuah 14. Judges 14. Samuel 34. Kings 35. Isaiah 26. Jeremiah 31. Ezekiel 29. the Lesser Prophets 21. Psalms 19. Job . 8. Proverbs 8. Ecclesiastes 4. Canticles and Lamentations are not divided ; Daniel 7. Ester 7. Ezra and Nehemiah 10. Chronicles 25. Besides they distribute the Prophets into Sections called Haphters , that answer the Sections which are read every Sabbath day in their Synagogues ; And this Division of the Prophets they affirm to have been made in the dayes of Antiochus Epiphanes , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that wicked one , when the reading of the Law was prohibited unto them . All which things are handled at large by others . Having for a long season lost the Promise of the Spirit , and therewith all saving § 4 spiritual Knowledge of the mind and will of God in the Scripture , the best of their employment about it , hath been in reference to the Words and Letters of it , wherein their diligence hath been of use in the preservation of the Copies of it entire and free from corruption ; For after that the Canon of the Old Testament was compleated in the dayes of Ezra , and Points or Vowels added to the Letters , to preserve the Knowledge of the Tongue , and facilitate the right Reading and Learning of it , it is incredible what industry , diligence and curiosity they have used in and about the Letter of the whole Scripture . The collection of their pains and Observations to this purpose is called the Massora or Messara , consisting in Criticall Observations upon the words and letters of the Scripture , begun to be collected of old , even it may be from the dayes of Ezra , and continued untill the time of Composing the Talmud , with some additional Observations since annexed unto it . The Writers , Composers and Gatherers of this work they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose principal Observations were gathered and published by Rabbi Jacob Chaiim , and annexed to the Venetian Bibles ; whereas before the Massora was written in other Books innumerable . In this their Critical Doctrine , they give us the number of the Verses of the Scripture , as also how often every Word is used in the whole , and with what variety , as to Letters and Vowels ; what is the whole number of all the Letters in the Bible , and how often each Letter is severally used , with innumerable other useful Observations ; the summ whereof is gathered by Buxtorfe in his excellent Treatise on that subject . And herein is the knowledge of their Masters bounded ; they go not beyond the Letter , but are more blind than Moles in the Spiritual sense of it . And thus they continue an example of the righteous Judgement of God , in giving them up to the Counsells of their own hearts , and an evident instance how unable the Letter of the Scripture is to furnish men with the saving knowledge of the Will of God , who enjoy not the Spirit promised in the same Covenant to the Church of the Elect , Isa 59.21 . § 5 Unto that ignorance of the mind of God in the Scripture which is spread over them , they have added another prejudice against the Truth , in a strange Figment of an Orall Law , which they make equall unto , yea in many things prefer before , that which is written . The Scripture becoming a lifeless Letter unto them , the true understanding of the mind of God being utterly departed and hid from them , it was impossible that they should rest therein , or content themselves with what is revealed by it . For as the word whilest it is enjoyed and used according to the mind of God , and is accompanied with that Spirit which is promised to lead them that believe , into all Truth , is full of sweetness and life to the souls of men , a perfect Rule of walking before God , and that which satiates them with wisdom and knowledge ; so when it is enjoyed meerly on an outward account as such a writing , without any dispensation of suitable Light and Grace , it will yield men no satisfaction , which makes them constantly turn aside to other means and wayes of knowing and serving God. This being so eminent in the Jews , and the Medium they have fixed on to supply that want , which they suppose to be in the Scripture , but is indeed in themselves , proving to be the great Engine of their hardening and obstinacy in their Infidelity ; I shall first declare what it is that they intend by the Orall Law , and then briefly shew the absurdity and falseness of their pretensions about it ; though it must not be denyed that it is one of the most Antient Fables that is credited amongst any of the Sons of men at this day in the world . § 6 This Orall Law they affirm to be an unwritten Tradition and Exposition of the written Law of Moses , given unto him in Mount Sinai , and committed by him to Joshua and the Sanhedrim , to be by them delivered over by Orall Tradition unto those who should succeed them in the Government of that Church . It doth not appear that in the dayes of Christ or his Apostles , whilest the Temple was standing that there was any stated opinion amongst them about this Orall Law ; though it is evident that not long after it began to be received by the body of the People . Nay it is evident that there was no such Law then acknowledged ; For the Sadduces who utterly reject all the main Principles of it , were then not only tolerated , but also in chief Rule , one of them being High Priest. That they had multiplyed many superstitious Observances amongst them under the name of Traditions , is most clear in the Gospel ; and it doth not appear that then they knew whom to assign their original unto , and therefore indefinitely called them the Traditions of the Elders , or those that lived of old before them . After the Destruction of their Temple , when they had lost the life and spirit of that Worship , which the Scripture revealed , betaking themselves wholly unto their Traditional figments , they began to bethink themselves how they might give countenance to their Apostacy from the Perfection and Doctrine of the written Law. For this end they began to fancy that these Traditions were no less from God , than the written Law it self . For when Moses was forty dayes and forty nights in the Mountain , they say that in the day time he wrote the Law from the mouth of God , and in the night , God instructed him in the Orall Law , or unwritten Exposition of it , which they have received by Tradition from him . For when he came down from the Mount , after he had read unto them the Written Law , as they say , he repeated to Aaron and Eleazer and the Sanhedrim , all that secret instruction which he had received in the night from God , which it was not lawfull for him to write ; but in especial he committed the whole to Joshua . Joshua did the same to Eleazer , as he did to his Son Phi●eas , after whom they give us a Catalogue of several Prophets that lived in the ensuing generations , all whom they employ in this service of conveying down the Orall Law to their Successors . The High Priests also they give a place unto in this work ; of whom there were eighty three from the first Institution of that Office , to the destruction of the Temple ; Joseph . lib. 20. cap. 18. From Aaron to the building of Solomons Temple thirteen ; from thence to the Captivity eighteen ; all the rest take up the troublesome time of the Apostacy of their Church unto the finall ruine of it ; their Rulers being many because of their wickedness , as themselves observe . The last Person whom they would have to preserve the Orall Law absolutely pure , was that Simeon , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Just , mentioned by Jesus the Son of Syrach , Chap. 50. And it is very observable , that the latter Jews have left out Simeon the Son of Hillel , whom their antient Masters placed upon the Roll of the Preservers of this Treasure , supposing he might be that Simeon who in his old age received our Saviour in his arms , when he was presented in the Temple , Luke 2.25 . a crime sufficient among the Jews to brand him with a perpetual ignominy : neither are they alone in turning mens glory , into reproach and shame . After the destruction of the Temple and City , when the evil Husbandmen were slain , § 7 and the Vineyard of the Lord let out to others , the Kingdom given to another Nation , and therewith the Covenant sanctified use of the Scripture , the remaining Jews having lost wholly the mind of God therein , betook themselves to their Traditions , and as I said before , began to fancy and contend that they came from God himself ; whereas their Predecessors durst not plead any thing for them , but that they came unto them from th●m of old , that is some of the Masters of preceding Generations . Hereupon a while after , ( as I have elsewhere shewed at large ) one of them whom they call Rabbi Jud● Hum●si , and Hakkadosh , the Prince , and the Holy , took upon him to gather their scattered Traditions , and to cast them into form , order , and method , in Writing , that they might be unto the Jews a Rule of Life and Worship for ever . The Story of his work and undertaking is given us by Maimonides in Jad Chazacha , the Authors of Sedar Ol●●n , Halicoth Olam , Tzemach David , and many others ; and they all agree that this their great Master lived about the times of Marcus Antoninus two hundred years , or thereabouts after the destruction of City and Temple . This Collection of his they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishne , or Mishnaioth , being as is § 8 pretended 〈◊〉 repetition of the Law in an Exposition of it ; indeed a farrago of all sorts of Traditions , true , and false ; with a monstrous mixture of Lyes , useless , foolish and wicked . The things contained in it , are by themselves referred to five heads : 1. The Orall Law received by Moses on Mount Sinai , preserved by the means before declared : 2. Orall Constitutions of Moses himself after he came down from the Mount : 3. Constitutions and Orders drawn by various wayes of arguing ; ( 13. as Rambam tells us ) out of the written Law ; 4. The Answers and Decrees of the Sanhedrim ; and other wise men in former Ages ; 5. Immemoriall Customs , whose original being unknown are supposed to be divine . The Whole is divided into six parts : noted with the initial letter of the word which § 9 signifies the chief things treated on in it . As the first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , z , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zeraim , Seeds ; which is divided into eleven Massicktot or Treatises , containing all of them seventy five Chapters . The second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , m , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Moad , or appointed feasts , which is distributed into Twelve Massicktot , containing in them eighty eight Chapters . The Third by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Women , and is distributed in seven Treatises , containing seventy one Chapters . The fourth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nezikim , about loss and dammage , and is divided into eight Massicktot , whereof the first is divided into three parts , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , middle , and last port or entrance , containing in them thirty Chapters , whereunto forty four are added in the following parts . The fifth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kodoshim , of Sanctifications , and is divided into eleven Books containing ninety Chapters . The sixth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Teharoth , of Purifications , in twelve Books , and one hundred twenty six Chapters . Unto this Mishnae of R. Juda they annex the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tosiphot , or additions of § 10 Rabbi Chaiah his Scholar , expounding many passages in his Masters works ; to them a more full explanation of the same doctrine of the Mishnae , which they call Baracetot is subjoyned , being the Collection of some Antitalmudicall Masters . About three hundred years after the Destruction of the Temple R. Johanan composed the Hierusalem Talmud , consisting in Expositions , Comments , and Disputes upon the whole Mishnae , excepting the last part about Purifications . An hundred years or thereabouts after that , Rabbi Ase , composed the Babylonian Talmud , or Gemara ; thirty two years they say he spent in this work , yet leaving it unfinished ; seventy one years after , it was compleated by his Disciples . And the whole work of both these Talmuds may be referred unto five heads : For first , they expound the Text of the Mishnae ; 2. Decide Questions of right and fact ; 3. Report the Disputations , Traditions and Constitutions of the Doctors that lived between them and the Writing of the Mishnae ; 4. Give Allegorical monstrous Expositions of the Scripture , which they call Midrashoth ; and 5. Report Stories of the like nature . § 11 This at length is their Orall Law grown into ; and in the learning and practising of these things consists the whole Religion and Worship of the Jews ; there being not the most absurd saying of any of their Doctors in those huge heaps of folly and vanity , that they do not equall unto , nay that they are not ready to preferr before the Written Word ; that perfect and only Guide of their Church whilest God was pleased with it . In the dust of this confusion here they dwell , loving this darkness more than light , because their deeds are evil . Having for many generations entertained a prejudicate imagination , that these traditional Figments , amongst which their crafty Masters have inserted many filthy and blasphemous Fables against our Lord Christ , and his Gospel , are of Divine Authority , and having utterly lost the spiritual sense of the written Word , they are by it sealed up in blindness and obdurateness , and shall be so , untill the vail be taken away , when the appointed time of their deliverance shall come . A brief discovery of the falseness of this fancy of their Orall Law , which is the foundation of all that huge building of Lyes and Vanities that their Talmuds are composed of , shall put an end to this Discourse . § 12 1. The very Story of the giving of the Law at Mount Sinai , sufficiently discovers the folly of this imagination : This Orall Law the Jews are ready on all occasions to prefer before that which is written : and do openly profess that without it , the other is of no use unto them . I desire then to know , whence it is that all the circumstances of the giving and teaching of the less necessary are so exactly recorded , but not one word is spoken of this Orall Law , either of Gods revealing of it to Moses , or of Moses teaching of it to Joshua or any others ; Strange ! that so much should be recorded of every circumstance of the less principal , lifeless Law , and not one word of either substance or circumstance of that which is , if these men may be believed , the very life and soul of the other . Maimonides in Jad Chazaka tells us , there is mention made of it in Exod. 24.12 . I will give ye , saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law and Commandment ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , is the Written Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Orall ; when the next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I have written that thou mayest teach them ; the Written Law being on several accounts expressed by both those terms , and no other . How know they that any such Law was given to Moses as they pretend ? What Testimony Witness or Record of it , was had or made at the time of its giving , or in many generations , for two thousand years afterwards . § 13 2. Did their Fore-fathers at any time before the Captivity transgress this Orall Law , or did they not ? If they say they did not , but kept it , and observed it diligently , we may easily see of what importance it is , that the most strict Obs●evation of it , would not preserve them from all manner of wickedness , and what an hedge it is to the Written Law , when notwithstanding the obedience yielded unto it , that was utterly despised and neglected ; if they shall say that Law also was broken by them ; I desire to know whence it comes to pass , that whereas God by his Prophets doth reprove them for all their other sins , and in particular for contempt of his Written Law , the Statutes , Ordinances and Institutions of it , he no where once mentioneth this their greater guilt of despising the Orall Law , but there is as universall a silence concerning its transgression , as there is of its giving and institution . Can we have any greater evidence of its being fictitious than this ; that whereas it is pretended that it is the main Rule of their Obedience to God , God did never reprove them for the transgression of it , though whilest he owned them as his Church and People , he suffered none of their sins to pass by unreproved , especially not any of that importance , which this is by them pretended to be of . 3. Moses was commanded to write the whole Law that he received from God , and did so accordingly ; Exod. 24.3 , 4. Chap. 34.28 . Deut. 31.9 , 24. Where was this Orall Law which they say was not to be written , when Moses was commanded to write the whole Law that he had received of God ; and did accordingly . This New Law was not then coyned , being indeed nothing but the product of their Apostacy from the Law which was written . 4. The sole ground and foundation of this Orall Law lyes in the imperfection of the Written Law. This is that which they plead , for the necessity of it ; The written Law extends not to all necessary cases that occurr in Religion ; many things are redundant , many wanting in it , and hereof they gather great heaps of Instances ; so that they will grant that if the Written Law had been perfect , there had been no need of this Traditional one . But whom in this matter shall we believe , a few ignorant Jews , or God himself , bearing witness that his Law is perfect , and requiring no more in his Worship but what is in that Law prescribed ? See Psal. 19.8 . Prov. 30.5 , 6. Deut. 4.1 , 2. And this perfection of the Written Law , though it be perfectly destructive to their Tradions , not only the Karaei among themselves do earnestly contend for , but also sundry of their Gemarists do acknowledge , especially when they forget their own concernments out of a desire to oppose the Gospel . And to this head belong all the Arguments that Divines make use of to prove the perfection of the Scripture , against the New Talmudists in Christianity . 5. God every where sends his people to the Written Law of Moses , for the Rule of their Obedience , no where unto any Kabal , Deut. 11.32 . and chap. 10.12 , 13. Chap. 28.1 . Josh. 1.7 , 8. Chap. 23.6 . 2 Chron. 30.18 . Isa. 8.20 . If there be such an Orall Law it is one that God would not have any man to observe ; which he calls none to the Obedience of , nor did ever reprove any man for its Transgression . And many more Arguments of the like nature may be added to prove the vanity of § 14 this pretence . And yet this Figment is the bottom of the present Judaical Religion and obstinacy . When the Apostle wrote this Epistle , their Apostacy was not yet arrived at this rock of offence ; since their falling on it , they have increased their blindness , misery , and ruine . Then they were contented to try their cause by what God spake to their Fathers in the Prophets , which kept open a door of hope , and gave some advantages for their Conversion , which are now shut up and removed , untill God shall take this vail away from their faces , that they may see to the end of the things that were to be done away . By this means principally have they for many generations both shut out the § 15 Truth , and secured themselves from Conviction . For what ever is taught and revealed in the Scripture concerning the Person , Office , and Work of the Messiah , seeing they have that which they esteem a Revelation of equall Authority herewithall , teaching them a Doctrine quite of another nature , and more suited unto their carnal Principles and Expectations , they will rather rest in any evasions , than give way to the Testimony thereof . And whilest they have a firm perswasion , as they have , received by the Tradition of many Generations , that the written Word is imperfect , but an half Revelation of the mind of God , in its self unintelligible , and not to be received or understood but according to the sense of their Orall Law now recorded in their Talmuds , what can the most plain and cogent Testimonies of it avail unto their Conviction ? And this hath been the fatall way and means of the grand Apostacy of both Churches , Judaical and Christian. How far that of the Jews was overtaken with it , in the dayes of our Lords Conversation on the Earth , the Gospel doth abundantly declare ; and how they have brought it unto its height , we have given now some brief account . That of the Roman Church hath been the very same , and hath at length arrived unto almost the same issue , by the same degrees . This some of them perceiving , do not only defend the Pharisaical Opinion among the Jews , about the Orall Law and Succession of their Traditions , as consonant to the pretensions of their own Church , but also openly avow that a very great number of their several respective Traditions are either the same , or that they nearly resemble one another ; as doth expresly Josephus de Voysin in his Proaemium to the Pugio fidei of Raimundus Martini . And because it is evident , that the same have been the way and means , whereby both the Judaical and Roman Church have apostatized and departed from the Truth , and that they are the same also whereby they maintain and defend themselves in their Apostacy and refusal to return unto the Truth , I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , manifest their Consent and Agreement in this Principle , about their Traditions and Authority of them , which have been the Ruine of them both . First , The Jews expresly contend that their Orall Law , their Mass of Traditions was § 16 from God himself . Partly they say it was delivered unto Moses on Mount Sinai , and partly added by him from Divine Revelations which he afterwards received . Hence the Authority of it with them is no less than that of the Written Word , ( which hath all its Authority from its Divine Original ) and the usefulness of it is much more . For although they cannot deny but that this and that particular Tradition , that is Practice , Custom , or Exposition of any place of Scripture was first introduced , expressed , and declared , at such or such seasons , by such Masters or Schools amongst them , yet they will not grant that they were then first invented or found out , but only that they were then first declared out of the Cabalistical Abyss , wherein they were preserved from their first Revelation ; as all of them agree who have written any thing about the nature , propagation , and continuance of their Orall Law. And this is the perswasion of the Romanists about their Cabal of Traditions . They plead them to be all of a Divine Original ; partly from Christ , and partly from his Apostles . What ever they have added unto the written Word , yea , though it be never so contrary thereunto , still they pretend that it is part of the Orall Law which they have received from them by living Tradition ; Let one Convention of their Doctors determine that Images are to be adored , another that Transubstantiation is to be believed , a third add a New Creed with an equall number of Articles unto the old , let one Doctor advance the Opinion of Purgatory , another of Justification by Works ; all is one , these things are not then first invented , but only declared out of that unsearchable Treasure of Traditions , which they have in their Custody . Had they not inlaid this Perswasion in the minds of men , they know that their whole Fabrick would of its own accord have long since sunk into Confusion . But they highly contend at this day , that they need no other Argument to prove any thing to be of an Heavenly Extract and Divine Originall , but that themselves think so , and practise accordingly . § 17 Secondly , This Orall Law being thus given , the Preservation of it , seeing Moses is dead long ago , must be enquired after . Now the Jews assign a threefold Depository of it . First , The whole Congregation ; Secondly , The Sanhedrim , and Thirdly , The High Priest. To this End they affirm , that it was three times repeated upon the descent of Moses from Mount Sinai , as to what of it , he had then received , and his after additions had the same promulgation . First , It was repeated by himself unto Aaron ; Secondly , By them both unto the Elders : and Thirdly , By the Elders unto the whole Congregation ; or as Maimonides in Jad Chazakah , Moses delivered it unto Eleazar , Phineas and Joshuah after the Death of Aaron , by whom the Consistory was instructed therein , who taught the People as occasion did require . What the People knew of it is uncertain , but what they did so , was quickly lost ; The Consistory or great Sanhedrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they call it , the House of Judgement , of Seventy and one , was more faithfull in its charge . Hence Rab. Moses in the same Book , Tractat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Rebells or Transgressors , teacheth us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The great Consistory ( or House of Judgement ) at Jerusalem was the foundation of the Orall Law ; These are the Pillars of Doctrine , from whom Statutes and Judgements went forth unto all all Israel . And he afterwards affirms , with what Truth may be easily judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whilest this great Cons●story continued , there was no dissention in Israel . For not only the famous differences between Hillel and Shammai with their Disciples , which involved all the Schools , Scribes and Lawyers , among them , arose and were propagated whilest that Cons●story continued , but also the Atheistical Sect of the Sadduces , rose unto that height and interest , as to obtain the Presidentship in the Sanhedrim its self . But the High Priests are those whom they fix upon as the principal Conservators of this Orall Law. To this End they give us Catalogues of them from first to last , that by their uninterrupted Succession , we we may be secured of the incorrupt preservation of their Original Traditions . Only it may here be added by the way ; that they bind not themselves precisely in all their Religious Observances unto this Oral Law whereunto they assign a Divine Original ; but ascribe an Authority unto the Sanhedrim and the High Priest , to constitute things of themselves in the Worship of God besides and beyond the word . For whatever they pretend of their Orall Law , when they come unto particular Instances they would fain educe the Constitutions of it , from some Word , or Letter or manner of Interpretation of the Scripture its self . But those Constitutions of the Consistory and Wisemen they ascribe unto their own Authority . Some of these are recounted by Maimonides in his Preface unto Jad Chazaka ; as the Reading of the Book or Roll of Esther with Fasting ; lights on the Feast of Dedication ; The Fast on the seventh of Ab. or July ; various Mixtures , and Washings of hands ; things plainly of that nature which our Lord Jesus condemned amongst them . And it is observable how he frees them from transgressing that Precept , Deut. 12.32 . Thou shalt not add unto this word , by this Constitution . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , saith he , they say not that the holy blessed God hath commanded these things , that there should be such Mixtures , that the Book of Esther should be read with fasting ; for if they should say so , they should add to the Law ; but thus we speak , such and such a Prophet or the Consistory , commanded and appointed , that the Book of Esther should be read with fasting to celebrate the Glory of the Holy Blessed God in our Deliverance , and so of the rest . It seems then they may add what they will of their own , so they entitle not the Name of God to their Inventions ; by which means they have set themselves at liberty to multiply superstitious Observations at their pleasure , which they had actually done in the dayes of our Saviour , and thereby made the Law of God of none effect . In all these things are they followed and imitated by the Romanists . In the same manner do they lay up the stock of their Traditions . In general they make the Church the repository of them , although they do not so distinctly explain the way and means whereby they were committed thereunto as the Jews do . Unto the Sanhedrim , Councils are succeeded in the same Office. But their Nature , Work , Authority , Assistance , and Use , are so variously disputed amongst them , that nothing of certainty from them , or by them singly considered is to be obtained . It is the High Priest , or Pope that is the Principal Conservator of this Sacred Treasury of Traditions ; Upon their Succession doth the certainty of them depend . And whilest there is a Pope at Rome , the knowledge of the new Orall Law will not fail , as the Old one did not whilest the Jews had an High Priest , though in the pursuit of it they Crucified the Messiah , and continue to reject him unto this day . Besides , like the Jews , they content not themselves with what they pretend to be of antient Tradition , but assume a Power of making new Constitutions in the things of God ; whereby they would have us to think they do not violate the prohibitions of adding , because they ascribe them not unto the Word of God , but to the Authority of the present Church . Thus far therefore they are fully agreed . Thirdly , The Jews in favour and unto the Honour of these Traditions , affirm that the § 18 written Word without them is imperfect , and not to be understood , but as it is interpreted by them . This they are constant unto , and earnestly contend for . Aben Ezra in his Preface to the Law , discourseth at large of five several wayes of the Interpretation of it , but concludes at last that the whole written Law of Moses is founded on the Orall ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this is a sign unto us , that the Law of Moses is founded on the Orall Law , which is the joy of our hearts ; so apt are they to rejoyce in a thing of nought . To the same purpose are the words of another Famous Master amongst them ; Rabbi Bechai in Cad . Hakkemach . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Orall Law is the Foundation of the written , nor can the Written Law be expounded but by the Oral . By this being the Foundation of the Written Law , they intend that the sense of it , is so enwrapped and contained therein , that without the Explications thereof it cannot be understood . And to this End Manasse one of their late Masters , expresly disputes that in many things it is defective , and in some things redundant , so that it is not able to give us a full and clear direction in the things of God , without their Traditional Explications ; and in the confirmation of his opinion , he instanceth in sundry Precepts and Prohibitions , that he would prove so obscure , as that no Obedience can be yielded unto them in a due manner without the help of the Cabala ; which because for the most part his Exceptions from them are Childish Cavils , and have been answered by others , shall be here passed over . This they are arrived unto ; this is the common perswasion of them all , and we shall yet hear , what farther Progress they have made . And herein are they imitated by their Successors . Their Orall Law also is made by them the foundation of the Written . As those Hereticks of old , who having got some Sophistical Cavils about , Evil , where ever they met with any one not of their mind , they presently fell upon him with their Vnde malu●n ; whence had evil its Original ; so thinking to bring them to the acknowledgement of two supream Principles of things , a good one , and a bad one . Thus for the most part the first Question of a Romanist is , How do you know the Scriptures to be the Word of God ? and then the next word is , the Cabala , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Orall Law , Tradition , these are the Foundation of it ; And in their progress they fail not to assert two Principles both borrowed from the Jews . First , That the Scripture is imperfect , and doth not give us a full and compleat account of all things that are to be believed or practised , that God may be glorified , and our own souls saved . Secondly , That what is delivered therein can no way be rightly and truly understood , but by the help of those Traditions which they have in their custody . But although these are good usefull Inventions , and they are men that want not Ability to find out what is conducing unto their own advantage , yet they cannot be allowed the Credit of being their first Authors , seeing they are expresly borrowed of the Jews . § 19 Fourthly , When these two Laws , the Law of God , and their own , do come in competition , the Jews many of them do expresly prefer that of their own invention before the other , and that both as to certainty , and use . Hence they make it the foundation of their Church , and the only safe means to preserve the Truth . So are we informed by Isaac Corbulensis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Do not think , saith he , that the written Law is the Foundation ; for the Foundation is the Orall Law ; For by that Law was the Covenant made , as it is written , according to these words do I make a Covenant with thee . Exod. 34.27 . ( where he takes his Argument from that Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wresting foolishly , as they do all , his Orall Law from those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie nothing but according to , nor are any other words intended , but those delivered to Moses and written by him . ) And these , he adds , are the Treasures of the Holy Blessed God ; For he knew that Israel should be carried Captive among other People , and that the Nations would transcribe their Books , and therefore would not commit their secret Law to Writing . It seems these things were left them in secret Tradition , because God was not willing that any besides themselves , should know his Mind and Will ; but they have at last shewed themselves more full of benignity towards mankind , than they would allow God to be , in as much as they have committed this Secret Law to Writing . And to this purpose is their Confession in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Golden Altar ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; It is impossible for us to stand , or abide , upon the Foundation of our holy Law , which is the written Law ; unless it be by the Orall Law which is the Exposition thereof . Wherein they not only declare their Judgements concerning their Traditions , but also express the Reason of their obstinate adherence unto them ; which is that without it , they cannot maintain themselves in their present Judaism . And so indeed is the case with them ; innumerable Testimonies of the Scriptures rising up directly against their Infidelity , they were not able to keep their station , but by an horrible corrupting of them through their Traditions . On this account it is a common thing with them in the advise they give unto their Disciples , to prefer the Study of the Talmud , before the Study of the Scripture , and the sayings of their Wise men before the sayings of the Prophets ; and plainly express an utter disregard of the Written Word , any farther than as they suppose the sense of it explained in their Orall Law. Neither are they here forsaken by their Associates . The principal design of all the Books which have been lately published by the Romanists , and they have not been a few ; hath been to prove the Certainty and Sufficiency of their Traditions in matters of their Faith and Worship , above that of the Written Word . § 20 Fifthly , There are some few remaining among the Eastern Jews , who reject all this Story concerning the Orall Law , and professedly adhere unto the Written Word only . These the Masters of their present Religion and Perswasion do by common consent brand as Hereticks : calling them Scripturists , or Scripturarians , or Biblists , the very name of reproach wherewith the Romanists stigmatize all those who reject their Traditions . These are their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Biblists or Scripturarians : and every where they term them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks , and endeavour to prove them guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Heresie in the highest degree . Some of them would have them to be the Offspring of the old Sadducees , to deny the Resurrection , and the World to come , as men care not much usually what they impute unto those whom they esteem Hereticks . But the falsity hereof is notorious , and so acknowledged by others , and confuted by the Writings of the Karaeans themselves . Yea the Author of Cosri affirms that they are more studious in the Law than the Rabbins ; and that their Reasons were more weighty than theirs , and lead more towards the naked sense of the Scripture . But this is that which they charge upon them , namely that rejecting the sure Rule of their Traditions , they run into singular , Expositions of the Law , and so divided it , and made many Laws of it , having no certain means of Agreement among themselves . So saith Rabbi Jehuda Levita the Author of the fore-mentioned Cosri , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Karaeans multiply Laws according to their own Opinion , which he inveighs against them for , after he had commended them . And the same is objected against them by Maimonides on Pirke Aboth . As though it were not known , that the greatest part of their Talmud , the Sacred Treasury of their Orall Law , is taken up with differences and Disputes of their Masters among themselves , with a multitude of various Opinions , and contradictory conceptions about their Traditions . Thus deal the Romanists also which their Adversaries , this they charge them withall ; They are Hereticks , Biblists , and by adhering to the Scripture alone , have no certainty among themselves , but run into diversities of Opinions , as having deserted the unerring Rule of their Cabala ; when the world is filled with the noise of their own conflicts , notwithstanding the pretended relief which they have thereby . It remains that we consider how these Traditions come to be communicated unto others , out of the secret Store-house wherein Originally they were deposited . This as I have elsewhere , and partly before declared , was by their being committed unto writing by Rabbi Juda Hakkadosh , whose collections , with their Expositions in their Talmud , do give us a perfect account , if we may believe them , of that secret Law which came down unto them by Orall Tradition from Moses . And something like hereunto is by the Romanists pretended . Many of their Traditions they say , are recorded in the Rescripts of Popes , Decrees of Councils , and Constitutions of the Canon Law , and the like sacred means of the declaration of the Orall Instructions of our Lord Jesus Christ and his Apostles . But herein the Jews deal with us far more ingeniously than they . They tell us plainly , that now their whole Orall Law is written , and that they have no reserve of authentick Traditions not yet declared . So that where Austin sayes of his Adversaries Nescit habere praeter Scripturas Legitimas & Propheticas , Judaeos quasdam traditiones suas quas non Scriptas habent , sed memoriter tenent , & alter in alterum loquendo transfundit , quam deuterosin vocant ; either he knew not of the Mishnae , that was then written , or this opinion of Secret Traditions , was continued , untill the finishing and promulgation of the Babilonical Talmud , which was sundry years after his Death . But here the Romanists fail us ; for although they have given us heaps upon heaps of their Traditions , by the means afore mentioned , yet they plead that they have still an inexhaustible Treasure of them , laid up in their Church stores , and Breast of their Holy Father , to be drawn forth at all times as occasion shall require . And thus have we taken a brief Prospect of the Consent of both the Apostatical Churches , in that Principle which hath been the means of their Apostasie , and is the great Engine whereby they are rendered incurable therein . Exercitatio VIII . The First Dissertation concerning the Messiah , proving him to be promised of Old. Principles presupposed in the Apostles Discourse in his Epistle to the Hebrews . First , A Messiah promised from the Foundation of the World. Of the Evil that is in the World. Of Sin and Punishment . Original and Entrance of them . Ignorance of Mankind about them . The Sin and Fall of Adam . Their Consequents . Jews Opinion about the Sin of Adam . Also of the Curse , and corruption of Nature . Their sense of both at large evinced . God not unjust if all mankind had perished in this condition . Instance of the Sin and Punishment of Angels . Differences between the Sin of Angels and Man. Angels lost , Mankind relieved . Evidences of that Deliverance . How attainable . Not by Men themselves . Not by Angels . Nor the Law. That proved against the Jews . Their Fable of the Law made before the World , with the occasion of it . The Patriarchs saved before the giving of the Law. Observation of the Moral Precepts of the Law no means of Relief , nor the Sacrifices of it . The New Covenant . God the Author of it . How to be accomplished . The first Promise of it , Gen. 3.16 . discussed . Sense of the Jews upon it ; manifested : Examined . Promise of a Deliverer , the Foundation of all Religion in the World. The Promise renewed unto Abraham , Gen. 12.1 , 2 , 3. Nature of it as given unto him . Testified unto and confirmed , Gen. 49.10 . Numb . 24.17 , 19. Job 19.25 . Opened ; with sundry other Places . End of the Separation of the Posterity of Abraham unto ● peculiar People and Church . This Deliverer the MESSIAH . Denotation of the Word . The Person who . WEE proceed now unto our Principal intendment in all these Discourses ; which is the Consideration and Discussion of those great Principles , as of all Religion in general , so of the Christian in particular , which the Ap●stle supposeth as the Foundation of his whole Treaty with the Hebrews , and which § 1 are the Basis that he stands upon , in the management of his whole Design . For in all Discourses that are Paraenetical , as this Epistle for the most part is , there are alwayes some Principles taken for granted , which give Life and Efficacy unto the Exhortations in them , and whereinto they are resolved . For as to perswade men unto particul●rs in Faith , Opinion or Practice , without a previous conviction of such general Principles of Truth , as from which the Perswasions used do naturally flow and arise , is a thing weak and inefficacious ; so to be exercised in the Demonstration of the Principles themselves , when the especial End aimed , is to perswade , would bring confusion into all Discourse . Wherefore although our Apostle do assert and confirm those dogmata and Articles of Truth , which he dealt with the Hebrews in a way of Perswasion to embrace ; yet he supposeth and takes for granted those more general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first Maxims , which are the Foundation both of the Doctrines and Exhortations insisted on ; as all skill in teaching doth require . And these are those which now we aim to draw forth and consider ; being these that follow . First , That there was a Messiah , or Saviour of mankind from Sin and Punishment , promised upon and from the first entrance of Sin into the World , in whom all acceptable Worship of God was founded , and in whom all the Religion of the Sons of men was to center . Secondly , That this Messiah long before Promised , was now actually exhibited in the world , and had finished the work committed unto him , when the Apostle wrote this Epistle . Thirdly , That Jesus of Nazareth was this Messiah , and that what he had done and suffered , was the work and duty promised of old concerning him . There is not a Line in the Epistle to the Hebrews , that doth not virtually begin and end in these Principles ; not an Assertion , not a Doctrine , not an Exhortation , that is not built on this Triple Foundation . They are also the great Verities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Christian Profession or Religion . A sincere endeavour therefore in their Explanation and Vindication , especially in these dayes , wherein as on the one hand , there are various thoughts of heart , about the Jews , their present condition and expectation , so on the other , there are many who are ready with a presumptuous boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to call in question the fundamentals of all Religion , may not be unacceptable . Now the first of these Principles , is at this day by several vain imaginations obscured by the Jews , to their utter loss of all benefit by it , and hath been so for many Generations , although it were the Life and Soul of the Religion of their fore-fathers , as shall be demonstrated ; and the two latter are by them expresly denyed , and maliciously contended against . Here then we shall fix ; and confirm these Principles in the order wherein we have laid them down ; declaring on every one of them , the Conceptions and Perswasions of the Jews concerning the promised Messiah , removing in the Close their Objections against the Faith of Christians in this matter , in a peculiar Exercitation to that Purpose . And the Confirmation , and Vindication of the first of these Principles , is that which our present Discourse is designed unto . Besides the Testimony of God himself in his Word , we have a concurrent suffrage § 2 from the whole Creation , that man in the Beginning was formed , as in the Image , so in the Favour of God , and unto his Glory . And as he was not liable unto any evil which is the effect of Gods displeasure , nor defective in any Good , necessary to preserve him in the condition wherein he was made , so he was destitute of nothing that was any way requisite to carry him on unto that farther enjoyment of God whereunto he was designed . Gen. 1. v. 26 , 31. Ecclesiast . 7. v. 29. For God being infinitely Good , Wise , Righteous , and Powerfull , creating man to know , love , honour , and enjoy him , and thereby to glorifie those Holy Properties of his nature , which exerted themselves in his creation , ( which that he did , the nature of those intellectual Perfections wherewith He endowed him , doth undeniably evince ) it was utterly impossible that either He should not delight in the work of his own hands , the effect of his own Wisdom and Power , or not furnish him with those Faculties and Abilities by which he might answer the Ends of his Creation . To suppose a Failure in any of these , is contrary to the prime Dictates of Reason . For Infinite Wisdom can do nothing in vain , nothing not perfectly suited unto the End whereunto it is designed ; Neither can Infinite Goodness allow of any defect in ought that proceedeth from it . Gen. 1. v. 31. God saw every thing that he had made , and behold it was very Good. Hence many Philosophers saw and granted , that the First Cause in the Production of all things , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceed by such a certain Reason and Way , as that every thing might both in its self and with reference unto its own especial End , and also in Relation unto the Vniverse , have its proper Rectitude and Goodness , sufficient unto its Station and Condition . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 1. v. 11. The Counsel of the Will of God ; expressing a contemporation of absolute Soveraignty , and Infinite Wisdom . And these uncontroulable Notions of Nature or Reason , cast men of old into their entanglements about the Original of Evil. For this they plainly saw , that it must be accidental and occasional , but where to fix that Occasion they knew not . Those who to extricate themselves out of this difficulty , fancied two Supream Principles , or Causes , the one Author of all Good , the other of all Evil , were ever exploded as Persons bidding defiance unto all Principles of Reason whereby we are distinguished from the Beasts that perish . This I say men generally discerned , that Evil , wherein it now lyes , could not have entred into the world , without a disturbance of that Harmony , wherein all things at the beginning were constituted by Infinite Wisdom and Goodness , and some interruption of that dependance on God , from whence it did proceed . The very first Apprehensions of the Nature of God , and the Condition of the Vniverse declare , that man was formed free from sin , which is his voluntary subduction of himself from under the Government of his Maker , and free from Trouble , which is the effect of his displeasure on that Subduction or Deviation , in which two , the whole nature of Evil consisteth ; so that it must have some other Original . Furthermore , In this first Effort of immense Power did God glorifie himself , as in the § 3 Wisdom and Goodness wherewith it was accompanied , so also in that Righteousness whereby as the Supream Rector and Governour of All , he allotted unto his Rational Creatures , the Law of their Obedience , annexing a Reward thereunto in a mixture of Justice and Bounty . For , that Obedience should be rewarded is of Justice , but that such a Reward should be proposed unto the temporary Obedience of a creature , as is the eternal enjoyment of God , was of meer Grace and Bounty . And that things should have continued in the state and condition wherein they were created , I mean as unto mankind , supposing an accomplishment of the Obedience prescribed unto them , is manifest from the very first notions we have of the nature of God ; for we do no sooner conceive that he is , but withall we assent that he is the Rewarder of them that diligently seek him , Heb. 11.6 . which is essential unto him , and inseparable from his Nature as the Soveraign Ruler of the works of his hands . And thus was the continuance , of this Blessed State of the Creation of all things provided for ; and laid in a tendency unto farther Glory ; being absolutely exclusive of any distance between God and man , besides that which is natural , necessary , and infinite , from their Beings . There was no sin on the one side , nor dissavour on the other . And this secured the Order of the Vniverse . For what should cause any confusion there , whilest the Law , of its Creation was observed , which could not be transgressed by Brute and inanimate Creatures . § 4 That this estate of things hath been altered from time immemorial , that there is a corrupt Spring of sin and disorder in the nature of man ; that the whole world lieth in Ignorance , Darkness , Evil and Confusion ; that there is an Alienation and displeasure between God and mankind ; God revealing his Wrath and Judgements from Heaven , whence at first nothing might be expected but fruits of goodness , and pledges of love ; and man naturally dreading the Presence of God , and trembling at the effects of it , which at first was his Life , Joy and Refreshment , Reason it self with prudent Observation will discover , it hath done so , unto many contemplative men of old . The whole Creation groans out this complaint , as the Apostle witnesseth . Rom. 8. v. 20 , 21. and God makes it manifest in his Judgements every day ; Chap. 1. v. 18. That things were not made at first in that state and condition wherein now they are , that they came not thus immediately from the hand of Infinite Wisdom and Goodness , is easily discernable . God made not man to be at a perpetual quarrell with him , nor to fill the world with tokens of his displeasure because of sin . This men saw of old by the light of Nature ; but what it should be that opened the Flood-gates unto all that Evil and Sin which they saw and observed in the world , they could not tell . The springs of it indeed they searched after , but with more vanity and disappointment , than those who sought for the Heads of Nilus . The Evils they saw were Catholick and unlimited ; and therefore not to be assigned unto Particular Causes , and of any generall one , proportioned unto their Production , they were utterly ignorant . And this ignorance filled all their Wisdom and Science with fatal mistakes ; and rendered the best of their Discoveries , but meer uncertain conjectures . Yea , the Poets who followed the confused Rumours of Old Traditions , about things whose Original was Occasional and Accidental , give us a better shadow of Truth , than the Philosophers , who would reduce them unto general Rules of Reason , which they would no way answer ▪ Post ignem aethereâ domo Subductum , Macies & nova febrium Terris incubuit Cohors : Semotique prius tarda necessitas Lethi corripuit Gradum : Horat. Car. lib. 1. Od. 3. is a better Allusion to the Original of Sin and Punishment , than all the Disputations of the Philosophers will afford us . § 5 But that which they could not attain unto , and which because they could not attain unto , they wandered in all their Apprehensions about God and themselves , without Certainty or Consistency , we are clearly acquainted withall by Divine Revelation . The summ of it is briefly proposed by the Apostle ; Rom. 5. v. 12. By one man sin entered into the World , and Death by Sin. Sin and Death are comprehensive of all that is Evil in any kind in the world . All that is morally so , is sin ; all that is poenally so , is Death . The entrance of both into the World , was by the sin of one man , that is Adam the common Father of us all . This the Philosophers knew not , and therefore knew nothing clearly of the Condition of Mankind in relation unto God. But two things doth the Scripture teach us concerning this entrance of Evil into the world . First , The Punishment that was threatned unto , and inflicted on the disobedience of Adam . Whatever there is of Disorder , Darkness or Confusion in the nature of things here below , whatever is uncertain , irregular , horrid , unequal , destructive in the Vniverse , what ever is poenal unto man , or may be so in this Life , or unto Eternity , what ever the Wrath of the Holy Righteous God revealing its self from Heaven , hath brought , or shall ever bring on the Works of his hands , are to be referred unto this head . Other Original of them can no man assign . Secondly , The moral corruption of the Nature of man , the Spring of all sin , the other head of Evil proceeded Hence also . For by this means , that which before was good and upright , is become an inexhaustible Treasure of Sin : And this was the state of things in the World , immediately upon the Fall and Sin of Adam . Now the work which we assign unto the Messiah , is the Deliverance of Mankind from this State and condition . Upon the Supposition and Revelation of this Entran●e of Sin , and the Evil that ensued thereon , is the whole Doctrine of his Office founded , as shall afterwards more largely be declared . And because we contend against the Jews , that he wa● promised and exhibited for a Relief in the Wisdom , Grace , and Righteousness of God against this sin and misery of mankind , as our Apostle also expresly proveth , Chap. 2. of his Epistle unto them , this being denyed by them , as that which would overthrow all their fond imaginations about his Person and Office , we must consider what is their Sense and Apprehension about these things , with what may be thence educed for their own Conviction , and then confirm the Truth of our Assertion from those Testimonies of Scripture which themselves own and receive . The first effect and consequent of the sin of Adam was the punishment wherewith it § 6 was attended . What is written hereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture , the Jews neither can , nor do deny . Death was in the commination given to deter him from his Transgression . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 2.17 . Dying thou shalt dye . Neither can it be reasonably pretended to be singly Death unto his own Person which is intended in that expression . The Event sufficiently evinceth the contrary . What ever is , or might be Evil unto himself and his whole Posterity , with the residue of the Creation , so far as he , or they might be any way concerned therein , hath grown out of this commination . And this is sufficiently manifested in the first Execution of it , Gen. 3.16 , 17 , 18 , 19. The Malediction was but the Execution of the Commination . It was not consistent with the Justice of God to increase the Penalty , after the sin was committed . The threatning therefore was the Rule and measure of the Curse . But this is here extended by God himself , not only to all the miseries of Man , ( Adam and his whole Posterity ) in this Life , in labour , disappointment , sweat and sorrow , with Death under , and by vertue of the Curse , but to the whole Earth also , and consequently unto those superiour Regions and Orbs of Heaven , by whose influence , the Earth is as it were governed and disposed unto the Use of Man. Hos. 2. v. 21 , 22. It may be yet farther enquired , what was to be the duration and continuance of the Punishment to be inflicted in the pursuit of this Commination and Malediction . Now there is not any thing in the least to intimate that it should have a term prefixed unto it , wherein it should expire ; or that it should not be commensurate unto the existence or being of the sinner . God layes the Curse on man , and there he leaves him , and that for ever ▪ A miserable life he was to spend , and then to dye under the Curse of God , without hopes of emerging into a better condition . About his subsistence after this Life , we have no controversie with the Jews . They all acknowledge the immortality of the Soul ; for the Sect of the Sadducees is long since extinct ; neither are they followed by the Karaeans in their Atheistical Opinions , as hath been declared . Some of them indeed encline unto the Pythagorean Metempsuchosis , but all acknowledge the Souls Perpetuity . Supposing then Adam to dye poenally under the Curse of God , as without extraordinary Relief he must have done , the Righteousness and Truth of God being engaged for the Execution of the Threatning against him , I desire to know what should have been the State and condition of his Soul ? Doth either Revelation or Reason intimate that he should not have continued for ever under the same Penalty and Curse , in a state of Death , or Separation from God ? And if he should have done so , then was Death eternal in the Commination . This is that which with respect unto the present effects in this life , and the punishment due to sin , is termed by our Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Thess. 1. v. 10. the Wrath to come , from whence the Messiah is the Deliverer . Nor will the Jews themselves contend that the guilt of any sin respects only temporal punishment . The Event of Sin unto themselves they take to be that only , imagining their Observation of the Law of Moses , such as it is , to be a sufficient Expiation of Punishment eternal . But unto all strangers from the Law , all that have not a Relief provided , they make every sin mortal ; and Adam , as I suppose had not the Priviledge of the Present Jews to observe Moses Law. Wherefore they all agree , that by his Repentance he delivered himself from Death eternal , which if it were not due unto his Sin he could not do ; for no man can by any means escape that , whereof he is in no danger . And this Repentance of his , they affirm to have been attended with severe Discipline and self maceration , intimating the greatness of his sin , and the difficulty of his escape from the punishment due thereunto . So Rabbi Eliezer in Pirke Aboth . cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; On the first day of the Week Adam entred into the Waters of the upper Gihon , until the Waters came unto his neck ; and he afflicted himself seven Weeks , untill his Body became like a Sieve ; And Adam said before the Holy Blessed God , Lord of the whole World , let my sins I pray thee be done away from me , and accept of my Repentance , that all Ages may know that there is Repentance , and that thou wilt receive them that Repent and turn unto thee . Hence also they tell us , that upon the Pardon of his sin , he sang a Song of Praise unto the Lord on the Sabbath Day , which is mentioned in the Targum on the Song of Solomon , chap. 1. v. 1. as one of the Songs in reference whereunto that of Solomon is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Song of Songs , or the most excellent of them . And although indeed that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dying thou shalt dye , according to the propriety of the Hebrew Tongue , denotes only the Certainty and Vehemency of the Death threatned , in which case it useth reduplications ; yet some of them have not been averse to apprehend , a twofold death , of the Body , and of the Soul , to be intimated in that expression ; as Fagius on the place well observes . Body and Soul they say both sinned , and therefore both were to be punished . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If the flesh s●n without the spirit , why is the soul punished ? Is it one thing that sins , and another that is punished ? or rather is it not thus , that both sin together ; and so both are justly punished together . § 7 Thus is the condition of the Sin and Punishment of our first Parents themselves , acknowledged by them . And the same is that of their Posterity . What was threatned unto , what was inflicted upon those who first sinned , they are all liable and obnoxious unto . Are they not all as subject unto Death , as was Adam himself ? Are the miseries of man in his labour , or the sorrows of Women in Childbearing taken away ? Is the Earth its self freed from the Effects of the Curse ? Do they not dye who never sinned after the similitude of Adams Transgression ? The Jews themselves grant that all death is poenal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; There is no Death without Sin ; no Punishment or Correction without iniquity : It is the saying of R. Ame in the Talmud , Tractat . Sabbat . cited in Sepher Ikharim , lib. 4. cap. 13. And this Principle M●imonides carries so high , as to deny all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Correction of Love , affirming none to be of that mind , but some Gaeonims deceived by the Sect of Muatzali . More Nebuch . p. 3. cap. 17. And they who dye poenally under the Curse , abide in no other estate than that mentioned . They acknowledge also the remainder of the Curse on the Earth its self on the same account . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The whole World , sayes one of their Masters , was not created but for man ; and therefore after man sinned , it came short of its first perfection . But these things being of some use for their Conviction , as also to discover the perverse obstinacy of some of their later Masters , we may a little more particularly take them along with us . § 8 First , They acknowledge that Adam was a common Head unto all mankind . So saith Manasse Ben. Israel from their Principles . Cum itaque esset Adam futurus caput & principium humanae naturae , necesse erat illi a Deo conferri omnem perfectionem & scientiam : De Fragilitate ; pag. 34. Whereas Adam was to be the Head and Principle of humane nature , it was necessary that God should endow him with all perfection and knowledge . And this Perfection of his knowledge Aben Ezra on Gen. 12. proves from Gods bringing all Creatures unto him to , give them Names according to their Nature . And the same Author again in his Discourse de Termino Vitae . Aben Ezra inquit nominibus propriis in Sacra Scriptura non praefigi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He demonstrativum , quod tamen in voce Adam fit , Gen. 3.22 . ratio est quia in Adamo notantur omnes ejus posteri , & universa species humana designatur . Aben Ezra sayes , that He Hajedia is not prefixed unto proper names in the Scripture ; only it is so unto the Word Adam , Gen. 3. v. 22. and the Reason is , because in Adam all his Posterity , the whole Race of Mankind is denoted and signified . Now this could not be , but by vertue of some Divine Constitution . For , naturally Adam could have no other Relation to his Posterity than every other man hath unto his own . And this was no other but that Covenant which God made with all mankind in him ; whose Promises and Threatnings , Rewards and Punishments , must therefore equally respect them with him . Wherefore , Secondly , they grant that on this account , his Sin was imputed unto all his Posterity . That is some of them do so , and those the most sober of them . So Rabbi Menahem Rakanatensis in sec. Bereshith . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; It is no wonder why the Sin of Adam and Eve was engraven and sealed with the Signet of the King to be propagated unto all following Generations ; For in the day that Adam was created all things were finished , so that he was the Perfection and Complement of the whole workmanship of this world . Therefore when he sinned the whole world sinned , whose Sin we hear and suffer , which is not so in the Sin of his Posterity . To be sealed with the Signet of the King , is their Expression of Gods Constitution . And these words are very consonant to those of our Apostle , Rom. 5.12 . As by one man Sin entered into the World , and Death by Sin , so Death passed upon all men , for that , or because in him all have sinned . To the same purpose speaks the Targum on Eccles. 7. v. 29. in the Copies followed by the Jayan and London Bibles ; ( for so the words are not in those of Buxtorf , nor the Biblia Regia ) God made the First man upright and innocent before him , but the Serpent and Eve seduced him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and gave cause why the day of Death should come on him and all the Inhabitants of the Earth . And we can have no more Authentick Testimony of the Apprehensions of their antient Doctors , than what their Targums afford us . And therefore Joseph Albo in Scher Itharim expresly concludes lib. 1. chap. 11. that all the punishments relating unto Adam and Eve for their first Sin belong unto all mankind . And whereas they fancy that some Persons spent their dayes without actual sin ; at least any such as should deserve Death , they charge their Death on the guilt of the sin of Adam . So the Targum on the last Chapter of Ruth ; And Hobed begat Jesse , who was called Nachash , and there was no iniquity , or corruption in him for which he should be delivered into the h●nd of the Angel of Death to take his soul from him ; and he lived man● dayes , untill the Counsell that the Serpent gave to Eve , abode before the Lord ; and upon that Couns●ll were all the inhabitants of the Earth made guilty of death , and upon the a●●●unt of that sin dyed Jesse the Righteous . Lud. Capellus in his Annotations on John 3. hath an observation on this passage in the Targum , not unworthy consideration . The J●ws call Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which differs little from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so he may be here intended ; for he may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because he was prefigured by the Brazen Serpent , and because the Names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same by Gematry , or in their Numeral Letters ; a great occasion amongst them to change the Names of Persons and things . And this they might have from some Tradition which they understood not . The like Testimony we have in Siphre ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rabbi Jose the Galilean said , go forth and learn the Merit of Messiah the King , and the reward of that Righteous One above the first Adam , who had only Negative Precepts given unto him which he transgressed ; behold how many deaths befell him and his Generations , and the Generations of his Generations , unto the End of all Generations . Answerable unto that of the Apostle , Rom. 5.18 . Therefore as by the offense of one , judgement came upon all men unto condemnation , even so by the righteousness of one , the free gift came upon all men unto the justification of Life . And this Punishment of the Sin of Adam and Eve they grant to have been so terrible , that they say , that in the day they were cast out of Paradise God lamented over them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Even as Adam and Eve when they were judged and cast out of the Garden of Eden , and the Lord of the world lamented over them . Targum , on Lamenta , chap. 1. v. 1. And to shew also that the whole creation was made subject unto Vanity upon the Sin of our first Parents , M●ses H●dd●rshan in Bereschit Rabba on Gen. 3. v. 6. informs us , that Eve gave of the fruit of the Tree which she took unto all the Beasts of the field , and Birds of the air , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , ( which they interpret the Phaenix ) excepted . The Truth indeed in these Expressions is clouded with Fables and trifles ; but th●y who are offended at them may do w●ll to direct us unto Judaical Writers that are free from such follies ; and yet on th●se things do innumerable poor souls venture their Eternal Condition , in an opposition to the blessed Gospel of the glorious God , The later Masters I acknowledge are in this whole matter lubricous and uncertain ; § 9 and th●y have been so in especial manner ever since they began to understand the plea of Christians for the necessity of satisfaction to be made by the sufferings of the Messiah from the Doctrine of the Fall and Sin of Man. Hence Abarbinel in his Commentary on Isa. 53. expresly argues against those sufferings of the Messiah , from the non-necessity of them with reference unto the Sin of Adam . They contend also some of them that it was not so sorely revenged , as we plead it to have been . Ask an Heretick ( a Christian ) saith Lipman in his Nizzachon , how it can enter into their hearts to think that God should use so great severity against the Sin of Adam , that he should hold him bound for so small a matter , namely , for the eating of an Apple , that he should destroy him in this world , and that to come , and that n●t him only but all his Posterity . But the blind Pharisee disputes not so much against us as against God himself . Who was it that denounced death in case he so transgressed ? Who was it that pronounc●d him miserable , and the world accursed on the account thereof ? Are we to blame if the Jews are not pleased with the wayes of God ? Besides although to eat an Apple be in its self but a small thing , yet to disobey the command of the great God , is no such small matter as the Jew supposeth ; especially that command which set boundaries unto that excellent condition , wherein Adam in the right of all his Posterity was placed . But these Exceptions owe their Original unto a discovery of the Tendency of that Truth , which otherwise as we have shewed they are convinced of ; and which we have sufficiently cleared from the Scripture . § 10 The second consequent of the first sin of man , is the Morall corrupti●n of Nature , the spring of all that evil of actual sin that is in the world . And herein we have ● full consent from the Jews , delivered after their manner , both in the Tar●ums , Talmuds , and private Writings of their principal Masters . For an Evil Concupiscence i● the heart of man from his very conception they generally acknowledge . The name they give unto it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figmentum malum ; the evil figment of the Heart ; properly enough , from Gen. 6. v. 5. And God saw that the wickedness of man was great in the earth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and th●● 〈◊〉 whole figment of the thoughts , or computation of his heart , was only evil , eve●● 〈◊〉 . Hence have they taken their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more proper name than that used by Christian Divines of Originale Peccatum . And it is a ludicrous ignorance in some of the late Rabbins , who profess themselves to deny Original Sin , as doth the Author of the Questions and Objections , published by Brenius , and others of them , and yet in t●e mean time grant this Evil figment in all mankind , which was not in Ad●m in his innocency . And hereunto they oppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Good Concupis●ence , whi●h they fancy to come on every one at the Age of thirteen years , when he becomes ●i●●us Praecepti , or liable unto the commands of God. The ●argumis●s term it in the Cha●d●e Tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same Purpose . And it is mentioned by them , Psal. 13.5 . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Evil figment say not I have ruled over him ; instead of the Enem● ; for it is the chief enemy of men . Twice also it is mentioned in the Targum of Ps●●m 50. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain the Evil figment , and it shall ●e acc●unted b●f●re God as a Sacrifice . Doubtless none more acceptable ; and to the same purpose the words are also v. 23. And in Psalm 91.12 . that thy foot stumble not at the evil figment which is like a stone . That is , that it seduce thee not , that it cause thee not to offend , to stumble and fall into sin . See James 1.14 . And Psalm 119. v. 70. they call it absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figment , or evil fomes , of the heart . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the figment of their heart is made thick or hard as with fatness ; an expression not unusual in the Scripture to set out impenitency and security in sinning : Isa. 6.10 . And in Isa. 62. v. 10. they mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thought of lust , or of the figment ; which is that conceiving of it , mentioned by James , Chap. 1.14 ▪ For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the inward evil thoughts of the heart , or the first motion of sin . Moreover they do not unfitly describe it by other property ; as Eccles. 9.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The evil figment or concupiscence which is like unto a great King ; namely because of its power ; on which account in the New Testament it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to raign as a King , because of the subjection unto it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Lusts or Concupiscence of the heart , Rom. 6.12 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to have Dominion . v. 14. which is to the same purpose with that of the Targumist ; evil concupiscence is like a great King. And this Testimony we have given unto this Moral corruption of nature in the Targums , the most antient Records of the Judaical Apprehensions about these things , that are now extant , or have been so for many Ages . § 11 The Talmudists have expressed the same thoughts about this inbred and indwelling sin ; and to set forth their conceptions about it , they have given it several names not unsuited unto those descriptions of it , which are given us by the Holy Ghost in the New Testament . As , First , They call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , malum Evil ; a Name as they say given by God himself ; Gen. 8.21 . Hence is that Observation of R. Moses Haddarshan , from R. Jose in Bereshith Rabba ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sad , or dark is that Mass against which he that made it gives Testimony that it is Evil ; and our Masters affirm that nought is that plant , which he that planted it witnesseth to be Evil. And in answer hereunto it is termed in the New Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that sin , that Evil thing that dwelleth in us : Rom. 7. Secondly , They say , that Moses calleth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praeputium , or uncircumcision , Deut. 10.16 . And therefore in Tract . Sand. cap. 11. to the Question , when an Infant may be made partaker of the World to come , Ka. Nachman the Son of Isaac answereth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , presently after he is circumcised ; Circumcision being admitted of old , as the sign of the taking away by Grace of the natural evil figment of the heart . And in Answer hereunto , it is called by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Vncircumcision ; Col. 2.13 . Thirdly , They say , David calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Vnclean thing . This they draw from Psalm 51. v. 12. by the Rule of Contraries , a great Guide in their Expositions . Create in me a Clean Heart O God ; whence it appears that the Heart of its self is unclean . And the Apostle gives it us under the same Name and Notion , 1 Thes. 4. v. 7. 1 Cor. 7. v. 14. Fourthly , Solomon as they suppose calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Enemy or Hater , Prov. 25. v. 21. How properly they gather this name from that place , ipsi viderint ; This I know that to the same purpose it is called in the New Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Enmity , or Hatred ; Rom. 8.7 . and all the Effects of Enmity , or actings of an Enemy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are ascribed unto it , 1 Pet. 2.11 . Fifthly , Isaiah calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the offence , or stumbling block , Isa. 57.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 5.18 . See James Chap. 1. v. 14 , 15. The cause of our stumbling and falling . Sixthly , Ezekiel calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a stone , chap. 36. v. 26. The Reason of this Appellation is commonly known ; neither doth any Allusion better set out the nature of it from its Effects . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an hard and impenitent heart , Rom. 2. v. 5. Seventhly , Joel calls it , as they say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hidden thing , chap. 2.20 . for so they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place ; whereby they seem to intend that Darkness and Deceitfulness , which are often ascribed unto it , in the New Testament . And these names they largely Comment upon . Now though I shall not justifie their deduction of them , from the places mentioned , which yet some of them are proper enough unto their purpose ; yet , as was said , the Names themselves seem not unsuitable unto that description of it which we have in the New Testament . Besides they speak elsewhere to the same purpose . In Neve Shalom lib. 10. cap. 9. They term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the defilement of the Serpent ; See 2 Cor. 11.3 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Eccles. 4. v. 13. An old and foolish King ; So is that place interpreted in Midrash Coheleth . And this as we observed before answers what we are taught in the New Testament , concerning the Reign and Dominion of Sin ; as also the Name given it by the Apostle , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Old Man ; both being comprised in that expression , an old and foolish King , though the Text be wrested by them in their usual manner . And they give a tolerable Reason in the same place , of this Appellation of the Old Man ; because say they , it is joyned unto a man in his infancy , continuing with him unto his Old Age ; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the New man , or Good concupiscence comes not on our nature untill the Age of thirteen years ; so the Midrash , feeling in the dark after that supply of of Grace , which is so clearly revealed in the Gospel . And in Tractat. Sandrim . fol. 91. they ask this Question ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from what time doth the Evil Concupiscence bear rule in a man ? from the Time of his birth , or from the time of his forming in the Womb ? Rabbi answered from the time of his conception and forming in the Womb. And this Kimchi , on Psalm 51. illustrates by a similitude , not altogether impertinent . As , saith he , He that sows a bitter Berry , that bitterness becomes naturall unto the Tree and Fruit that grows thereon . And this Concupiscence which is in the heart of man from his Conception , they acknowledge to have proceeded Originally from the Sin of our first Parents , for if it were implanted in him at his Creation , it cannot be avoided but that God himself must be assigned as the Principal efficient Cause of all Moral Evil. Unto this purpose speaks their late Master in his Preface to his Book de Fragilitate . Haec vitiositas , saith he , ex primorum Parentum profecta crimine contagioque , invasit utramque animae rationalis facultatem , mentem , qua apprehendimus , & voluntatem qua appetimus ; This vitiosity and contagion proceeding from the Sin of our First Parents , hath invaded both the faculties of our Rational Souls , both the Vnderstanding and the Will. And for the continuance of this Evil , or its abode in us , they express it in Bereshith Rabba ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so long as the Righteous live they wage War with their concupiscence . And they variously set forth the growth of it , where it is not corrected by Grace . At first they say , it is like a Spiders thread , but at last like a Cartrope ; from Isa. 59. v. 5. and Chap. 5. v. 18. And again , in the beginning it is like a stranger , then as a Ghest , but lastly as the Master of the House ; see James 1.14 , 15. And according to their wonted manner on Gen. 4. v. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Masculine Gender is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Foeminine , they observe : in Bereshith Rabba : sec. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at first it is like a woman , but afterwards it waxeth strong like a man. § 12 More Testimonies of this nature , from the Writings that are of Authority amongst them , might be produced , but that these are sufficient unto our Purpose . That we aim at , is to evidence their Conviction of that manifold misery which came upon mankind , on the Entrance of Sin into the world . And two things we have produced their Suffrage and Consent unto . First , The Change of the Primitive Condition of Man , by his Defection from the Law of his Creation . This made him obnoxious in his whole Person and all his Concernments to the displeasure and Curse of God , to all the Evil which in this world he feels , or fears in another ; to Death Temporal and Eternal . And hence did all the disorder which is in the Vniverse arise . All this we have found them freely testifying unto . And this must be acknowledged by all men , who will not brutishly deny what their own Consciences dictate unto them , and which the condition of the whole lower world proclaims , or irrationally ascribe such things unto God , as are utterly inconsistent with his Wisdom , Goodness , Righteousness , and Holiness . And , Secondly , We have manifested their acknowledgement , that a Principle of Sin , or Moral Evil , hath invaded the nature of man ; or that from the sin of our first Parents , there is an Evil Concupiscence in the heart of every man , continually and incessantly inclining the Soul unto Operations suitable unto it ; that is unto all Moral Evil whatever . From both these it unavoidably follows , on the first Notions of the Righteousness , Holiness , Veracity , and Faithfulness of God , that mankind in this estate and condition , can justly expect nothing , but a confluence of Evil in this world , and at the close of their Pilgrimage , to perish with a Ruine Commensurate unto their Existence . For God having in Wisdom and Righteousness , as the Soveraign Lord of his Creature , given them a Law , good , just , and equal , and having appointed the Penalty of Death and his everlasting displeasure therein unto the Transgression thereof ; and withall having sufficiently promulgated both Law and Penalty , ( all which things we have before demonstrated ) the Transgression prohibited actually ensuing , God himself being Judge , it remains that all this Constitution of a Law , and threatning of a penalty was vain and ludricous , as Satan in the Serpent pretended , or that mankind is rendered absolutely miserable and cursed , and that for ever . Now which of these is to be concluded , Divine Revelation in the Scripture , Reason , and the Event of things , will readily determine . § 13 That God without the least impeachment of his Righteousness or Goodness might have left all mankind remediless in this Condition , is manifest , both from what hath been discoursed concerning the means whereby they were brought into it , and his dealing with Angels on the like occasion . The condition wherein man was created , was morally good and upright ; the state wherein he was placed outwardly happy and blessed ; the Law given unto him , just and equall , the Reward proposed unto him , glorious and sure , and his Defection from this condition voluntary . What shall we say then , is God unjust who inflicteth Vengeance ? God forbid . The Execution of a Righteous Sentence , upon the voluntary Transgression of a Law just and equal , hath no unrighteousness in it . And this was the summ of what God did in this matter , as to the misery that came on mankind . And who should judge Him , if he left him for ever to eat of the fruit of his own wayes , and to be filled with his own devices ? He had before , as expressed his Power and Wisdom , so satisfied his Goodness and Bounty in his Creation , with his endowments , and enjoyments according unto the Law thereof ; and what could man look for farther at his hands ? Hence Adam when his eyes were opened to see the nature of Evil in that actual sense which he had in his Conscience of the guilt that he had contracted , had not the least Expectation of Relief or Mercy . And the folly of the course which he took in hiding himself , argues sufficiently both his present Amazement , and that he knew of nothing better to betake himself unto . Therefore doth he give that account of the Result of his thoughts , as unto the Relation that was between God and him , and what only he now looked for from him , I heard thy voice , and was afraid . Neither would any Revelation that God had then made of himself , either by the Works of his Power and Wisdom , or by any inbred impressions on the souls of men concreated with them , give encouragement unto them that had sinned against him to expect Relief . Besides He had dealt thus with Angels . Upon their first Sin , he spared them not , but at once without hope of Recovery cast them under the Chains of Darkness to be kept unto the final Judgement of the last day . This our Apostle discourseth unto the Hebrews ; chap. 2. Now God dealt not unsuitably unto any of the Excellencies of his Nature , when he left the Apostatizing Angels to perish without Remedy unto Eternity . Had he dealt so also with Apostatizing Mankind , who were drawn into a conspiracy against him by the Head of the Defection , his wayes had been Holy and Righteous . Yet doth not this great Instance of Gods dealing with Angels absolutely conclude his § 14 leaving of mankind remediless in his misery also . He might justly do so , but thence it doth not follow that necessarily he must so do . And although the chief , and indeed only Reason of his extending Grace and Mercy unto Men , and not unto Angels , was his own Soveraign Will and Pleasure , concerning which who can say unto him , What doest thou ? yet there was such a difference between these two sorts of Original Transgresso●s , as may manifest a Condecency or suitableness unto his Righteousness and Goodness in his various proceeding with them . For there are sundry things that put an Aggravation on the Rebellion of Angels above that of man ; and some that render their ruine less destructive unto the Glory of the Universe , than that of mankind would have been . For , First , The Angels were created in an estate and condition , much superiour unto , and more excellent than that of Man ; and so likewise were their present or actual enjoyments far above his , though they also were admirable and blessed . The place of their first Habitation which they left , Jude 6. was the Highest Heavens , the most glorious receptacle of created Beings ; in opposition whereunto they are said to be cast into the lowest Hell , 2 Pet. 2.4 . Whereas Man was placed in the Earth , which although then beautifull and excellently suited to his condition ; yet was every way inferiour unto the glory and lustre of the other , which God so had Garnished by his Spirit , Job 26.13 . and which for its curious Excellency is called the Work of his Fingers , Psalm 8.3 . And in these different places of their Habitation , Secondly , Their several Employments also did greatly differ ; The work of Angels was immediately to attend the Throne of God , to minister before him , and to give glory unto him , and to execute the Commands of his Providence in the Government of the works of his hands ; Psal. 68. v. 17. Dan. 7. v. 10. Ezek. 1.5 , 6 , 7. Heb. 1.14 . Revel . 5.11 . the highest pitch of Honour that a meer creature can be exalted unto . Man during his natural life was to be employed in tilling and dressing of the Ground , Gen. 2.16 . a labour that would have been easie , usefull , and suitable unto his condition , but yet in honour , advantage , and satisfaction , unspeakably beneath the Duty of the Others . Thirdly , Their Enjoyments also greatly differed . For the Angels enjoyed the immediate glorious Presence of God , without any external created resemblances of it ; when man was kept at a greater Distance , and not admitted unto such immediate communion with God , or enjoyment of his Glorious Presence . Now all these , and the like Considerations , although on the one side they do not in the least extenuate or excuse the sin and crime of Man in his Apostasie , yet they greatly aggravate the Wickedness , Ingratitude and Pride of the Angels . Moreover , they differed in their Intellectual Perfections , whereby they were enabled to discern the Excellencies , and to know the mind of God. For although man had all that Light , Knowledge and Wisdom concreated with him , and so naturall unto him , which were any way needfull to enable him unto a right and due performance of the Obedience required of him , in the Observance whereof he should have been brought unto the Enjoyment of God ; yet it came far short of that Excellency of Understanding , and that piercing Wisdom which was in those Spiritual Beings , which they were endowed withall to fit them for that near contemplation of the glory of God whereunto they were admitted , and that ready Apprehension of his mind which they were to observe . And as these were in themselves , and ought to have been improved by themselves , as blessed means of preserving them in their Obedience , so being despised and neglected they were a great Aggravation of the Wickedness of their Apostasy . There was likewise ( Fifthly ) a difference in the manner of their Defection . Man was circumvented by the Craft and Policy of the Angels , who were made before him , and sinned before him . And this , although He was furnished with an Ability and Power to have rejected and overcome , yet it had that influence into his Sin and Fall , that the Holy Ghost affirms that our first Parents were SEDUCED , or deceived , 1 Tim. 2.14 . 2 Cor. 11.3 . and therefore calls Sathan their Murderer , John 8.34 . But the Angels had nothing without them to excite , provoke , or lay snares for them ; but of their own Voluntary Choice , and meer motion of their own mind , in the Exercise of that Freedom of their Wills which was bestowed on them for their own honour and advantage in their Obedience , left their stations , and set up themselves in a way of Opposition unto their Creator , who had exalted them above their companions , newly brought out of the same Nothing with themselves , into a condition of the highest created Glory imaginable . Again ( Sixthly ) although the condition of mankind being to be propagated by naturall Generation from one common Stock , made it necessary that our First Parents should have a greater Trust reposed in them , by Reason of their Representation of their whole Posterity in that Covenant wherein they stood before God , than any Angel could have , seeing they stood every one , only in his own name , and for himself ; yet they were but two persons that actually sinned at first , and those one after another , one seduced by another ; whereas the Angels in multitudes inconceivable , by a joint conspiracy at the same instant combined together against the Authority and Law of their Creator ; and as it should seem appointed one among themselves for the Head of their Apostasie . Now although , as was said , none of those things can , or do in the least extenuate the sin of man , which was the product of inconceivable infidelity and ingratitude , yet they contain such Aggravations of the Sin of Angels , as may evidence a condecency unto Divine Wisdom and Goodness , in passing them by in their sin and misery unto Eternity , and yet giving Relief unto mankind . Lastly , We may add unto what hath been spoken the concernment of the glory of God in the Vniverse . For if man had been left for ever without Relief , the whole race or kind of Creatures , partakers of Humane Nature , had been utterly lost ; nothing of that kind could ever have come unto the Enjoyment of God , nor could God have ever been glorified by them in a way of Thankfulness and Praise , which yet was the End why he made that sort of Creatures . For the whole race of them as to the Event would have been meer Objects of Wrath and Displeasure . But in the Fall of Angels , they were only a certain number of individuals , that sinned , the whole kind was not lost as to the first End of their Creation . Angelical Nature was preserved in its orderly dependance on God , in those millions that kept their Obedience , and Primitive condition thereon , which is continued unto them with a superaddition of Glory and Honour , as shall be elsewhere declared . God then having made himself two Families unto his Praise , amongst whom he would dwell , that above of Angels , and this below of mankind , had sinning Man , which was the whole Creation participating in Humane Nature , been utterly cast off , one Family had been lost for ever , though so great a Remnant of the other was preserved . Wherefore , as we shall afterwards see , it seemed good unto his Infinite Wisdom , as to preserve that Portion of his Superiour Family which sinned not , so to recover a portion of that below , and to make them up into one Family in one New Head , his Son Jesus Christ , in whom he hath now actually gathered into One , all things that are in Heaven and Earth unto his Praise and Glory , Ephes. 1.10 . It appears then that no certain conclusion can hence be drawn , that man is left remediless in his Sin and Misery , because Angels are so ; seeing that although the whole Cause of the difference made is to be referred unto the Soveraign Will , Wisdom and Pleasure of God , yet there is that appearing unto Reason , which manifests a suitableness unto his Excellencies in the distinction to be put between them . § 15 There is then no Necessary Reason inducing us to believe , that God hath left all mankind to perish in their sin and misery under the Curse without any provision of a Remedy ; yea , there are on the other side Evidences many and certain , that there is a Way provided for their Recovery . For , First , The Glorious Properties of the Nature of God whose Manifestation and Exaltation in all the works that outwardly are of him , he designeth , do require that there should be Salvation for Sinners . Even this matter of the Salvation of Sinners conduceth , yea is necessary unto the manifestation of some of those Divine Excellencies , wherein no small part of the glory of God doth consist . God had in the Creation of all things glorified his Greatness , Power , Wisdom and Goodness . His Soveraignty , Righteousness , and Holiness , he had in like manner revealed in that Holy Law which he had prescribed unto Angels and Men for the Rule of their Obedience , and in the Assignation of their Reward . Upon the Sin of Angels and Men , he had made known his Severity and Vindictive Justice , in the Curse and Punishment inflicted on them . But there were yet remaining undiscovered in the Abysse of his Eternal Essence , Grace , and Pardoning Mercy , which in none of his Works had as yet exerted themselves , or manifested their Glory . And in case no Remedy be provided for mankind under the Evils mentioned , and their utter ruine , as they must have perished accordingly , so those glorious Properties of the nature of God , all wayes of exerting their proper and peculiar Acts being secluded , all objects of them removed , could not have been equally glorified with his other Holy Attributes . The creatures know nothing in God , but as it manifested in its Effects . His Essence in its self dwells in Light inaccessible . Had never any stood in need of Grace or Mercy , or doing so , had never been made partakers of them , it could not have been known that there was that kind of Goodness in his Nature , which yet it is his design principally to glorifie himself in . The necessity therefore of the Manifestation of these Properties of God , his Goodness , Grace , Mercy , and Readiness to Forgive , which can only be exercised about sinners , and that in their Relief and Salvation from Sin and Misery do require that the Deliverance enquired after be admitted and justly expected . And this Expectation is so much the more just and firmly grounded in that there is nothing in himself which the Lord more requireth our Conformity unto himself in , than in this Condescension , Goodness , Grace , and Readiness to forgive , which manifests how dear the glory of them is unto him . Secondly , To what End shall we conceive the Providence and Patience of God to be exercised towards the Race of Mankind , for so long a season in the Earth ? We see what is the general Issue and Event of the continuance of Mankind in the world ; God saw it and complained of it long ago , Gen. 6. v. 5 , 6. Shall we now think that God hath no other Design in his Patience towards mankind for so many Generations , but meerly to suffer them All , and Every one without exception , to sin against him , dishonour him , provoke him , that so He may at length everlastingly destroy them ? That this indeed is the Event with many , with the most , through their own perverse wickedness , blindness , and love of the pleasures of sin , cannot be denyed . But to suppose that God hath no other design at all , but meerly by his Patience to forbear them awhile in their folly , and then to avenge himself upon them , is unsuitable unto his Wisdom and Goodness . It cannot be then , but that he would long since have cut off the whole Race , if there were no way for them to be delivered out of this perishing condition . And although this way what ever it be , is not Effectual towards All , yet for their sakes towards whom , through the grace of God it is , and shall be so , is the Patience of God exercised towards the whole Race of Mankind , and their Being is continued in this world . Other Reason of this Dispensation of Divine Wisdom and Goodness can none be assigned . Thirdly , That there is a way of Diliverance for Mankind , the Event hath manifested in two remarkable and undeniable Instances . First , In that sundry Persons who were as others by nature children of Wrath , and under the Curse , have obtained an undoubted and infallible interest in the love and favour of God , and this Testimony that they pleased him . What were the Assurances they had hereof , I shall not now debate . But I take it now for granted , which may be farther confirmed as occasion shall require , that some Persons in all Generations , have enjoyed the Friendship , Love and Favour of God ; which they could never have done , unless there had been some way for their Deliverance out of the state of Sin and Misery before described . For therein every man upon a just account will find himself in the state of Adam , who when he heard the voice of God was afraid . Secondly , God hath been pleased to require from men a Revenue of Glory by a way of Worship prescribed unto them after the Entrance of sin . This he hath not done unto the Angels that sinned ; nor could it have been done in a consistency with Righteousness unto men without a Supposition of a Possibility of Deliverance from under his Wrath. For in every Prescription of Duty , God proposeth himself as a Rewarder , which he is only unto them that please him ; and to please God without the Deliverance enquired after is impossible . Besides that God is actually glorified in the world , by the Way of Worship required on this supposition , shall be elsewhere declared , and Arguments added in full measure to confirm our Assertion . Deliverance then from this condition may on just grounds be expected ; and how it might be effected , is our next Enquiry . § 16 The great Relief enquired after , must be brought about by men themselves , or by some other for them . What they can do themselves herein we may be quickly satisfied about . The nature of the Evils under which they suffer , and the Event of things in the world sufficiently discover the disability of men to be their own Deliverers . Besides , who should contrive the way of it , for them ? One Single Person , More , or All ? How easily the impossibility of it might be demonstrated on any of these suppositions , is too manifest to be insisted on . The Evils suffered under , are of two sorts , both Vniversal and Eternal . The first is that of Punishment , inflicted from the Righteousness of God. There are but two wayes possible ( setting aside the Consideration of what shall be afterwards fixed on ) whereby mankind , or any individual Person amongst them , may obtain deliverance from this Evil : And the first is , that God without any further consideration should remit it , and exempt the Creation from under it . But although this way may seem possible unto some , it is indeed utterly otherwise . Did not the sentence of it proceed from his Righteousness , and the Essential Rectitude of his Nature ▪ Did he not engage his Truth and faithfulness , that it should be inflicted ? and doth not his Holiness and Justice require that so it should be ? What should become o● his glory , what would he do unto his great name , if now without any Cause or Reason he should contrary unto all these engagements of his Holy Perfections , wholly ren●● and take it off ? Nay , this would plainly justifie the Se●pent in his Calumny , that what ever he pretended , yet indeed that no Execution of his Threatning would ever ens●● . How also can it be supposed that any of his future C●mminations should have a just weight upon the souls of men ; if that first great and fundamental one sh●uld be frustrated and evacuated ? or what Authority would be left unto his Law , when he himself should dissolve the Sanction of it ? Besides if God should do thus , which Reason , Revelation , and the Event of things do manifest that he neither would nor c●u●d , ( for he cannot deny himself ) this would have been his work , and not an acquisition of men themselves , which we are now enquiring , after . So that this way of deliverance , as it is but imaginary , so it is here of no consideration . There is no other way then for man , if he will not perish eternally under the punishment due unto his Apostasie and Rebellion , but secondly to find out some way of Commutation , or making a Recompence for the Evil of sin unto the Law and Righteousness of God. But herein his utter insufficiency quickly manifests it self . What ever he is , or hath , or can pretend any Interest in , lyes no less under the Curse than he doth himself . And that which is under the Curse can contribute nothing unto its removall . That which is in its whole Being obnoxious unto the greatest Punishment , can have nothing wherewithall to make Commutation for it . For that must first be accepted in , and for its self , which can either make Attonement , or be received for any other in Exchange . And this is the condition of man , and of every individuall of mankind , and will be so to Eternity , unless Relief arise from another place . It is farther also evident , that all the endeavours of men must needs be unspeakably disproportionate unto the Effect and End aimed at , from the concernment of the other parts of the Creation in the Curse against sin . What can they do to restore the Vniverse unto its first Glory and Beauty ? How can they reduce the Creation unto its Original Harmony ? Wherewith shall they recompence the Great God for the defacing of so great a portion of that impress of his Glory and Goodness that he had enstamped on it ? In a word , they who from their first date unto their utmost Period are alwayes under the Punishment , can do nothing for the total removall of it . The Experience also of five thousand years hath sufficiently evinced , how insufficient man is to be a Saviour unto himself . All the various and uncertain motions of Adam's Posterity in Religion , from the Extremity of Atheism unto that of Sacrificing themselves and one another have been destined in vain , towards this End. Neither can any of them to this day , find out a better , or more likely way for them to thrive in , than those wherewith their Progenitors deluded themselves . And in the Issue of all we see , that as to what man hath been able of himself to do towards his own Deliverance , both himself and the whole world , are continued in the same state wherein they were upon the first Entrance of Sin cumulated as it were with another world of Confusion , Disorder , Mischief and Misery . There is also another head of the Misery of man , and that is the corrupt spring of Moral Evil that is in his nature . This also is Vniversal and Endless . It mixeth its self with all , and every thing , that man doth , or can do , as a Moral Agent , and that alwayes , and for ever , Gen. 6. v. 5. It is then impossible that it should have an end , unless it do either destroy , or spend its self . But seeing it will do neither of these , ever sinning ; which man cannot but be , is not the way to disentangle himself from sin . If then any Deliverance be ever obtained for mankind , it must be by some other § 17 not involved in the same misery with themselves . This must either be God himself or good Angels . Other Rational Agents there are none . If we look to the latter , we must suppose them to undertake this work either by the Appointment of God , or upon their own Accord , without his previous Command or Direction . The latter cannot be supposed . They knew too much of the Majesty , Holiness , and Terror of the great God to venture on an interposition of themselves upon his Counsels and Wayes , uncommanded . To do so would have been a sinfull dissolution of the Law of their Creation . So much also they might discern of the work its self , as to stifle unto Eternity , every thought of engaging themselves into it . Besides they knew the Will of God , by what they saw come to pass . They saw his Justice and Holiness glorified in the Evils which he had brought upon the world . That He would not for ever satisfie himself in that Glory , they knew not . And what was man unto them , that they should busie themselves to retrive him from that condition whereinto he had cast himself by sin , finding Him glorified therein , in conformity unto whose will their Happiness and Perfection doth consist ? As remote as men are from thoughts of recovering Fallen Angells , so far were they contriving the Recovery of Man. But it may be said , the God himself might design them to work out the Salvation and deliverance enquired after , as was before supposed . But this makes God , and not them to be the Saviour , and them only the Instruments in the Accomplishment of his work . Neither yet hath he done so , nor were they meet so to be employed . What ever is purely poenall in the misery of man is an Effect of the Righteous Judgement of God. This , as we have manifested could be no otherwise diverted from him , but by the undergoing of it , by some other in his stead . And two things are required in him , or them that should so undergoe it . First , That they were not themselves obnoxious unto it , either Personally , or upon the first common account : Should they be so , they ought to look to their own concernment in the first place . Secondly , that they were such , as that the Benefit of their Vndergoing that Penalty , might according to the Rules of Justice redound unto them , for whom , and in whose stead they underwent it ; otherwise they would suffer in vain . Now although the Angels might answer the first of these in their Personal immunity from obnoxiousness unto the Curse , yet the latter they were unsuited for . They had no Relation unto mankind , but only that they were the Workmanship of the same Creator . But this is not sufficient to warrant such a substitution . Had Angels been to be delivered , their Redemption must have been wrought in the Angelical Nature , as the Apostle declares , Heb. 2. v. 16. But what Justice is it that Man should sin , and Angels suffer ? or from whence should it arise that from their suffering it should be Righteous , that he should go free ? By what notions of God could we have been instructed in the Wisdom and Righteousness of such a Proceeding ? Add hereunto , that this God hath not done , and we may safely conclude , that it became him not so to do . But what need all this Enquiry ? The Jews with whom we principally have to do § 18 in this matter , plead constantly , that God hath appointed unto men , at least unto themselves , a way and means of Delivery out of this condition . And this is , by the observation of Moses's Law. By this they say , they are justified in the sight of God , and have Deliverance from all wrath due unto sin . This they trusted in of old ; Rom. 9. v. 32. this they continue to make their Refuge at this day . Spiritualis liberatio solummodo dependet ab Observatione legis quam Deus in monte Sinai promulgavit . Spiritual Deliverance dependeth solely on the Observation of the Law which God promulgated on Mount Sinai , saith the Author of the Answers unto certain Questions proposed to the Jews , Quest. 5. published by Brenius , who in his reply hath betrayed unto them the most important Doctrines of the Christian Religion . But this is their Perswasion . The giving of this Law unto them , they suppose to have freed them utterly from every thing in the condition before described , so far as they will acknowledge it to concern any of the Posterity of Adam . And whereas they cannot deny but that they sometimes sin against the Moral Precepts of this Law , and so stand in need of Help against their Helper , they fix in this case upon a double relief . The first is of their own Personal Repentance ; and the other the Sacrifices that are appointed in the Law. But whereas they now are , and have been for many Generations , deprived of the Priviledge as they esteem it of offering Sacrifices according to the Law , they hope that their own Repentance with their death , which they pray that it may be expiatory , will be sufficient to obtain for them the forgiveness of sin . Only they say this might better and more easie be effected , if they might enjoy the Benefit of Sacrifices . So saith the forementioned Jew , whose Discourse is published by Brenius . Quamvis jam nulla sint Sacrificia , quae media erant ad tanto facilius impetrandam remissionem peccatorum , eadem tamen per poenitentiam & resipiscentiam impetratur : And again , Hodie victimas offere non possumus destituti mediis ad hoc necessariis , quae quando obtinebimus , tum remissio illa tanto facilior reddetur . Respon . ad Quaest. Septim . If they cannot obtain the use of Sacrifices , yet the matter may be effected by their Repentance ; only it were much easier to do it by Sacrifices . And they seem to long for them principally on this account , that by them they may free themselves from somewhat of Discipline and Penance which now their consciences enforce them unto : But this , as all other Articles of their Creed which are properly Judaical , is feigned by them to suit their present condition and Interest . For where do they find that their Sacrifices , especially that which they most trust in , namely , that on the Feast of Expiation , Lev. 16. was ever designed for this End , to enable them the more easily to obtain the Remission of sins by another means which they use ? For it is said directly , that the Sacrifice on that day did expiate their sin , and make Attonement for it , that they might not dye ; and not that it did help them in procuring pardon another way . But this is now taken from them , and what shall they do ? Why rather than they will look or come to him , who was represented in that Sacrifice , and on whose account alone it had all its efficacy , they will find out a new way of doing that which their Sacrifices were appointed unto ; and this they must do , or openly acknowledge that they all perish eternally . I shall not insist long on the casting down of this Imagination , all the Foundations of it being long ago demolished by our Apostle in his Epistles , especially those to the Romans , Galatians , and the Hebrews themselves . And this he hath not done meerly by a new Revelation of the Mind and Will of God , but upon the Principles , and by the Testimonies of the Old Testament its self ; as will afterwards more fully appear . Only because it is here set up in competition with that blessed and All-sufficient Remedy against Sin and the Curse , which God indeed hath provided : I shall briefly remove it out of our Way , and that by manifesting that it is neither in its self suited unto that End , nor was ever of God designed thereunto . § 19 That all mankind was cast into the condition we have described by and upon the the sin of Adam , we have before sufficiently confirmed . Other just Reason , or Occasion of it , no man can assign . It hath been also evinced that God would , and consequently did prepare a Remedy for them , or a Way of Deliverance to be proposed unto them . If this were only the Law of Moses and the Observance thereof , as the Jews pretend , I desire to know what became of them , what was their Estate and Condition who lived and dyed before the giving of that Law ? Not only the Patriarchs before the Flood , who some of them had this Testimony , that they pleased God , and one of whom was taken alive into Heaven , but Abraham also himself who received the Promises , must on this Supposition be excluded from a participation in the Deliverance enquired after . For they observed not the Law of Moses . What they dream about the making of their Law before the Foundation of the World , and the study of God therein , and that night and day , by day in the Written Law , and by night in the Oral Cabal , is not to be mentioned where matters of importance unto the souls of men are under consideration . But yet I may add by the way , that neither this , nor the like monstrous figments are invented or broached by them , without some especial design , In the Eighth Chapter of the Proverbs , there is mention of the Wisdom of God , and such a description given of it , as allows not an Essential Property of his nature to be thereby intended . This is there said to be with God before the foundation of the world his delight and companion . Whence it appears that nothing but the Eternal Word , Wisdom and Son of God can possibly be intended thereby . To avoid this Testimony given unto his Eternal subsistence , the Jews first invented this Fable , that the Law was created before the world , and that the Wisdom of it , was that which God conversed with , and delighted in . And I have often wondered at the Censure of a learned Christian Annotator upon the place ; Haec , saith he , de ea sapientia quae in Lege apparet exponunt Hebraei ; & sane ei , si non soli at praecipue haec attributa conveniunt , contrary to the Faith of the Church in all Ages . It is true on v. 22. and those that follow , He affirms they may be expounded by that of Philo de Coloniis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But whether this Platonical Declaration of the Nature , and Work of the Word of God , employed by him as an Instrument in the Making and Government of the World , would have been accepted in the Primitive Church , when this Place was vexed by the Arians , and studiously vindicated by the Orthodox Fathers , I much question . But to return ; If the Law and the observance of it , be the only Remedy provided of God against the sin and misery of man , the only means of Reconciliation with him , all that dyed before the giving of it , must perish , and that eternally . But the contrary appears from this very consideration , and is undeniably proved by our Apostle in the Instance of Abraham , Gal. 3. v. 17. For he received the Promise , and was taken into Covenant with God four hundred and thirty years before the giving of the Law. And that Covenant conveyed unto him the Love and Favour of God , with Deliverance from Sin and the Curse , as themselves will not deny . There was therefore a Remedy in this case provided long before the giving of the Law on Mount Sinai ; and therefore the Law was not given unto that purpose , but for other Ends at large declared by our Apostle . Either then they must grant that all the Patriarchs , and he in especiall of whom they boast perished eternally , or else that there was a means of Deliverance provided before the giving of the Law , and consequently that the Law was not given for that End. The first they will not do , nor can without an absolute Renunciation of their own Sacred Writings , wherein none have obtained a larger Testimony that they pleased God than they . The latter therefore followeth undeniably . If they shall say they had a way of Deliverance , but God provided another afterwards , as this would be spoken without Warrant or Authority from the Scripture , so I desire to know both what that way was , and why it was rejected . Of Gods appointment it was , and effectual it was unto them that embraced it , and why it should be laid aside who can declare ? Again , as was before observed , there are two parts of the Law ; The Moral Precepts § 20 of it , and the instituted Worship appointed in it . Unto this latter part do the Sacrifices of it belong . But neither of these are sufficient unto the End proposed , nor jointly can they attain it . Two things are evidently necessary from what hath been discoursed , unto the Deliverance enquired after . First , That Man be reconciled unto God , by the removal of the Curse , and the Wrath due unto him for his Apostacy . Secondly , That his Nature be freed from that Principle of Sin and enmity against God , ( the evil figment ) that it is tainted , yea , possessed withall . And neither of these can be effected by the Law , or either part of it . For , First , The Moral Precepts of it are the same with those that were written in the heart of man by Nature , or the Law of his Creation which he transgressed in his first Rebellion . And he must be delivered from that guilt before any new Obedience can be accepted of him . His old debt must be satisfied for , before he can treat for a new Reward , which inseparably follows all acceptable Obedience . But this the Precepts of the Law take no notice of , nor direct unto any way for its removal ; only supposing the doing of it by some other means , it requires exact Obedience in them that come to God thereby . Hence our Apostle concludes , that it could not give life , but was weak and insufficient in its self unto any such purpose . Besides secondly , it could not absolutely preserve men in its own Observation ; for it required that Obedience which never any sinner did or could in all things perform ; as the Scriptures of the Old Testament abundantly manifest . For they tell us , there is is no man that sinneth not , 1 Kings 8. v. 46. 2 Chron. 6. v. 36. That , if the Lord should mark iniquity no man could stand , Psal. 130. v. 3. And that , if he enter into Judgement ( according to the Law ) no man living can be justified in his sight , Psal. 143. v. 2. To this Purpose see the excellent Discourse , and invincible Reasonings of our Apostle , Rom. chap. 3. & 4. This the Holy Men of Old confessed , this the Scripture bears testimony unto , and this Experience confirmes , seeing every sin , and transgression of that Law was put under a Curse , Deut. 27. v. 26. Where then , there is no man that sinneth not , and every sin is put under the curse , the Law in the Preceptive part of it can be no means of delivery from the one or other , but is rather a certain means of increasing and aggravating of them both . Neither is there any Testimony given concerning any one under the Old Testament that he was any other way justified before God , but by Faith and the Pardon of Sins , which are not of the Works of the Law. See Gen. 15. v. 6. Psal. 32. v. 1 , 2. Of Noah indeed it is said , that he was upright , and perfect in his Generation ; that is sincere in his Obedience , and free from the open wickedness of the Age wherein he lived . But as this was before the giving of the Law by Moses , so the Ground of his Freedom and Deliverance is added to be the Gracious Love and Favour of God. This the Jews themselves confess in Bereshith Rabba : Sect. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Even Noah himself who was left of them was not every way as he should be , but that he found Grace or Favour in the eyes of the Lord. And to the same purpose they speak concerning Abraham himself elsewhere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou findest that Abraham our Father inherited not this world and the world to come any otherwise than by Faith ; as it is said he believed God. This part therefore of the Law , is plainly convinced to be insufficient to deliver sinners from an Antecedent guilt , and Curse due thereunto . § 21 It remains then that the Sacrifices of the Law must yield the Relief enquired after , or we are still at a loss in this matter . And these the Jews would willingly place their chief confidence in ; they did so of old . Since indeed they have been driven from their Observation ; they have betaken themselves unto other Helps , that they might not appear to be utterly hopeless . But they sufficiently manifest their great reserve against the Accusation of their Consciences to be in them , by the ludicrous wayes of representing , or rather counterfeiting of them that they have invented . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a man ; and among the Rabbins a Cock also . Hence Ben Vzziel renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezion Geber . The name of a City , Deut. 2.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the City of a Cock. And Isa. 22. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom , Gallus Gallinaceus . Granting therefore that the Punishment of Geber is required unto Attonement and Reconciliation , and that some such thing was signified in their Sacrifices , they do each one for himself , torture , slay , and offer a Cock on the day of Expiation to make attonement for their sins , and that unto the Devil . The Rites of that Diabolical Solemnity are declared at large by Buxtorfius in his Synagog . Judaic . cap. 20. But yet as this folly manifests that they can find no rest in their consciences without their Sacrifices , so it gives them not at all what they seek after . And therefore being driven from all other hopes they trust at length unto their own Death , for in Life they have no hope ; making this one of their constant Prayers , Let my Death be the Expiation of all Sins . But this is the curse , and so no means to avoid it . Omitting therefore these horrid follies of men under despair , an effect of that wrath which is come upon them unto the uttermost , the thing its self may be considered . That the Sacrifices of Moses's Law in and by themselves , should be a means to deliver men from the guilt of sin , and to reconcile them unto God , is contrary to the Light of Nature , their own proper use , and express Testimonies of the Old Testament . For First , Can any man think it reasonable that the blood of Bulls and Goats should of its self make an Expiation of the sin of the souls of men , reconcile them to God the Judge of all , and impart unto them an Everlasting Righteousness ? Our Apostle declares the manifest impossibility hereof , Heb. 10. v. 4. They must have very mean and low thoughts of God , his Holiness , Justice , Truth , of the Demerit of Sin , of Heaven and Hell , who think them all to depend on the blood of a Calf or a Goat . The Sacrifices of them indeed might by Gods appointment represent that to the minds of men which is effectuall unto the whole End of appeasing Gods Justice , and of obtaining his Favour ; but that they should themselves effect it , is unsuitable unto all the Apprehensions which are imbred in the heart of man , either concerning the nature of God , or the Guilt of Sin. Secondly , Their Primitive and proper use , doth manifest the same . For they were to be frequently repeated , and in all the Repetitions of them , there was still new mention made of sin . They could not therefore by themselves take it away ; for if they could , they would not have been reiterated . It is apparent therefore that their use was to represent and bring to remembrance that which did perfectly take away sin . For a perfect work may be often remembred , but it need not , it cannot be often done . For being done for such an End , and that End being obtained it cannot be done again . The Sacrifices therefore were never appointed , never used to take away sin , which they did not , but to represent that which did so effectually . Besides , there were some sins that men may be guilty of whom God will not utterly reject , for which there was no Sacrifice appointed in the Law of Moses : as was the case with David , Psal. 51. v. 16. which makes it undeniable that there was some other way of Attonement besides them and beyond them , as our Apostle declares , Acts 13. v. 38 , 39. Thirdly , The Scripture expresly rejects all the Sacrifices of the Law , when they are trusted in for any such End and Purpose , which sufficiently demonstrates that they were never appointed thereunto . See Psal. 40 v. 6 , 7 , 8. Psal. 50. v. 8 , 9 , 10 , 11 , 12 , 13. Isa. 1. v. 11 , 12 , 13. Chap. 66. v. 3. Amos. 5.21 , 22. Micha 6. v. 6 , 7 , 8. and other places innumerable . Add unto what hath been spoken , that during the Observation of the whole Law § 22 of Moses , whilest it was in force by the Appointment of God himself , He still directed those who sought for Acceptance with him , unto a New Covenant of Grace , whole Benefits by faith they were then made partakers of , and whole nature was afterwards more fully to be declared . See Jerem. 31. v. 31 , 32 , 33 , 34. with the inferences of our Apostle thereon , Heb. 8.12 , 13. And this plainly everts the whole Foundation of the Jews Expectation of Justification before God on the account of the Law of Moses given on Mount Sinai . For to what purpose should God call them from resting on the Covenant thereof , to look for Mercy and Grace in and by another , if that had been able to give them the help desired ? In brief then , the Jews fixing on the Law of Moses , as the only means of delivery from sin and death , as they do thereby exclude all mankind besides themselves from any interest in the Love , Favour , or Grace of God , which they greatly design and desire , so they cast themselves also into a miserable restless self-condemned condition in this world , by trusting to that which will not relieve them , and into Endless misery hereafter , by refusing that which effectually would make them Heirs of Salvation . For whilest they perish in their sin , another , better , more glorious and sure Remedy against all the Evils that are come upon mankind , or are justly feared to be coming by any of them , is provided in the Grace , Wisdom , and Love of God , as shall now farther be demonstrated . The first intimation that God gave of this work of his Grace in Redeeming mankind § 23 from sin and misery , is contained in the Promise subjoyned unto the Curse denounced against our first Parents , and their Posterity in them , Gen. 3. v. 15. The seed of the Woman shall bruise the Heaa of the Serpent , and the Serpent shall bruise his Heel . Two things there are contained in these words , A Promise of Relief from the misery brought on mankind by the Temptation of Satan ; and an intimation of the Means or Way , whereby it should be brought about . That the first is included in these words is evident ; For , First , If there be not a Promise of Deliverance expressed in these words , whence is it , that the execution of the sentence of Death against sin , is suspended ? Unless we will allow an Intervention satisfactory to the Righteousness and Truth of God to be expressed in these words , there would have been a truth in the suggestion of the Serpent , namely , that whatever God had said , yet indeed they were not to dye . The Jews in the Midrash Tehillim , as Kimchi informs us on Psal. 92. whose Title is , a Psalm for the Sabbath Day , which they generally assign unto Adam , say that Adam was cast out of the Garden of Eden , on the Evening of the sixth day ; after which God came to execute the Sentence of Death upon him ; but the Sabbath being come on , the Punishment was deferred , whereon Adam made that Psalm for the Sabbath Day . Without an interposition of some external Cause and Reason they acknowledge that Death ought immediately to have been inflicted ; and other besides what is mentioned in these words , there was none . Secondly , The whole Evil of sin and Curse that mankind then did , or was to suffer under , proceeded from the friendship contracted between the Woman and the Serpent , and her fixing faith in him . God here declares that he will break that League , and put Enmity between them . Being now both of them under the same condition of sin and Curse , this could not be without a change of Condition in one of them . Satan is not divided from himself ; nor is at Enmity with them that are left wholly in his Estate . A change of Condition therefore on the part of the Woman and her Seed , is plainly promised ; that is , by a Deliverance from the state of sin and misery wherein they were . Without this the Enmity mentioned could not have ensued . Thirdly , In pursuit of this Enmity the seed of the woman was to bruise the Head of the Serpent . The Head is the seat of his Power and Craft . Without the destruction of the Evil and pernicious effects which by his Counsel he had brought about , his Head cannot be bruised . By his Head he had contrived the Ruine of mankind ; and without the Destruction of his Works , and a Recovery from that Ruine , he is not conquered , nor his Head bruised . And as these things though they may now seem somewhat obscurely expressed in these words , are yet made plain unto us in the Gospel ; so the importance of them was evident unto our first Parents of old , being expounded by all the Circumstances wherewith the matter of fact was attended . Again , there is an intimation of the manner how this work shall be performed . This First , God takes upon himself ; I will do it ; I will put Enmity : It is an issue of his Soveraign Wisdom and Grace . But Secondly , He will do it in and by the nature of man ; the seed of the Woman . And two things must concur to the effecting of it . First , That this seed of the Woman must conquer Satan ; bruise his Head , destroy his Works , and procure Deliverance for mankind thereby . Secondly , That he must suffer from , and by the means of Satan in his so doing ; the Serpent must bruise his Heel . This is the Remedy and Relief , that God hath provided for mankind . And this is the MESSIAH ; or God joyning with the Nature of man , to Deliver mankind from sin and Eternal misery . § 24 This Promise of Relief by the seed of the Woman , is as the first , so the only intimation that God gave unto our first Parents , of a way of Deliverance from that condition whereinto they and the whole Creation were brought by the Entrance of Evil or Sin. It was likewise the first Discovery that there was in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benignity , Grace , Kindness , or Mercy , Compassion , Pardon . Hereby he declared himself to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neh. 9. v. 17. A God of Pardons , Gracious , and tenderly mercifull . As also Psalm 86. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good and pardoning and much in mercy . And if this be not acknowledged , it must be confessed that all the world , at least unto the Flood , if not unto the dayes of Abraham , in which space of Time we have Testimony concerning some , that they walked with God and pleased him , were left without any certain ground of Faith , or hope of Acceptance with him . For without some knowledge of this Mercy , and the Provision of a way for its exercise , they could have no such Perswasion . This then we have obtained , that God presently upon the Entrance of sin into the World , and the breach of its publick Peace thereby , promised a Reparation of that Evil in the whole Extent of it , to be wrought in and b● the seed of the Woman ; That is the MESSIAH . § 25 According unto our Design we may take along with us the thoughts of the Jews in this matter , expressed after their manner . For the Serpent that tempted Eve , who is here threatned as the Head of all the Evil that ensued thereon , they confess that Satan accompanied him , and was principally intended in the Curse denounced against him . So the Targum of Ben Vzziel ; When the Serpent came to tempt Eve , she saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Samael the Angel of Death upon him . And Maimonides gives a large account of the Doctrine of their Wisemen in this matter . More Nebuch . pag. 2. cap. 20. At neque hoc praetereundum quod in Midrash adducunt Sapientes nostri , Serpentem equitatum fuisse , quantitatem ejus instar Cameli , & sessorem ejus fuisse illum qui decepit Evam , huncque Sessorem fuisse Samaelem , quod nomen absolute usurpant de Sathana . Invenies enim quod in multis locis dicunt Sathanam voluisse impedire Abrahamum ne ligaret Isaacum , sic voluisse impedire Isaacum ne obsequeretur , voluntati patris sui ; alibi vero in hoc eodem negotio dicunt , venit Samael ad Abrahamum ; sic itaque apparet quod Samael sit ipse Sathan . To omit their Fables , this in evident , that they acknowledge it was Satan who deceived Eve. And in Bereshith Rabba , sect . 10. They give an account why God expostulated with Adam and Eve before he pronounced Sentence against them , but without any Word or Question proceeded immediately unto the Doom of the Serpent ; For say they , the Holy Blessed God said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; This Serpent is wicked , and a cunning disputer , and if I speak unto him , he will strait way say , thou gavest them a Commandment , and I gave them a Commandment ; why did they leave thy Commandment , and follow my Commandment ; and therefore he presently pronounced sentence against him ; And the same words are repeated in Midrash Vaiikra ad cap. 13. v. 2. which things can be understood of Satan only . I know some of the later Masters have other thoughts of these things , because they discover what use may be made of the Truth , and the Faith of their fore-fathers in this matter . Aben Ezra in his Commentary on this place disputes the Opinions of their Doctors ; and although he acknowledge that Rabbi Saadias Haggaon , and Rabbi Samuel Ben Hophni , with others , ( that is indeed their Targums , and Talmuds , and all their antient Writers ) affirm Satan to be intended , yet he contends for the Serpent only , on the weak pretences that Satan goeth not on his Belly , nor eateth Dust , which things in the letter are confessed to belong unto the Instrument that he used . And hereon they would have it that the Serpent was deprived of voice and understanding which before he had , so making him a rational subsistence , who is expresly reckoned amongst the Beasts of the Field . The Root of all Evil also they would have to lye in the matter whereof we were originally made ; an impossible figment , invented to reflect the guilt of all sin on Him that made us . Thus every thing seems right to men that will serve the present turns , whilest they shut their Eyes against the Truth . But we have the consent of the Antientest , Best , and Wisest of them in this matter ; as also unto the Deliverance here promised . The two Targums , of Vzzielides and that called Jerusalem , both agree , that these words contain a Remedy of the Effects of Satans Temptation , and that to be wrought by the Messiah , or as they speak in his dayes . And hence they have a common saying , that in the last dayes , ( which is the Old Testament Periphrasis of the Dayes of the Messiah ) all things shall be healed but the Serpent and the Gibeonites ; by whom they understand all Hypocrites and Unbelievers . Satan therefore is to be conquered by the bruising of his Head ; and conquered he is not , nor can be , unless his work be destroyed . In the destruction of his work , consists the Delivery of mankind from the twofold evil mentioned . And this is to be effected by the seed of the Woman , to be brought forth into the world unto that end and purpose . For when the Production of this Seed is restrained unto the Family and Posterity of Abraham , it is said expresly , that in , or by it , all the Kindreds of the earth should be blessed , which they could not be , without a removal and taking away of the Curse . We may now therefore take the summ of this Discourse , and of the whole matter § 26 that we have insisted on , about the Entrance of sin into the world , and the Remedy provided in the Grace and Wisdom of God against it . It appears upon our Enquiry ; First , That the Sin of our First Parents , was the Occasion and Cause of all that Evil which is in the world , of all that is felt or justly feared by mankind . For as those who knew not , or received not the Revelation of the Truth in these things made unto us in the Scripture , could never assign any other cause of it , that might be satisfactory unto an ordinary rational Enquiry , so the Testimonies of the Scripture make it most evident , and especially that insisted on . Secondly , It hath been evinced , tha● mankind could not recover , or deliver themselves from under the power of their own innate corruption and disorder , nor from the effects of the Curse and Wrath of God that came upon them . Neither is there any ground of Expectation of Relief from any other part of Gods Creation . But yet that God for the praise of the glory of his Grace , Mercy and Goodness , would effect it and bring it about . Thirdly , That this Relief and Deliverance is first intimated and declared , in those words of God unto the Serpent ; I will put Enmity between thee and the Woman , and between thy seed and her seed ; it shall bruise thy head , and thou shalt bruise his heel . Which appears , First , Because in and with the Serpent , Satan who was the Head of all Apostasie from God , and by whom our first Parents were beguiled , is intended in these words . This we have made evident from the Confession of the Jews with whom in this matter principally we have to do . And to what hath been already observed unto that purpose , we may add the Testimonies of some other of them to the same Purpose , Rabbi Bechai , he whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bechai the Elder , in his Comment on the Law unto these words , Gen. 3. v. 15. speaks to this purpose . We have no more enmity with the Serpent than with other creeping things . Wherefore the Scripture Mystically signifies him who was hid in the Serpent . For the body of the crafty Serpent was a fit instrument for that force , or vertue , that joyned its self therewithall . That was it which made Eve to sin , whence death came on all her Posterity . And this is the Enmity between the Serpent and the seed of the Woman . And this is the Mysterie of the Holy Tongue , that the Serpent is sometimes called Saraph , according to the name of an Angel , who is also called Saraph . And now thou knowest that the Serpent is Satan , and the evil Figment , and the Angel of Death . And Rabbi Judah ; in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Many Interpreters say , that the Evil Figment hath all its force from the Old Serpent ; or Satan . To the same purpose , the Author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Caphtor Vapaerach ; The Devil and the Serpent are called by one name . And many other Testimonies of the like importance might be collected out of them . We have also asurer word for our own satisfaction , in the Application of this place unto Satan in the Divine Writings of the New Testament : as 2 Cor. 11.3 . 2 Tim. 2.14 . Rom. 5.11 , 12 , 13 , 15. Heb. 2.14 , 15. 1 John 3.8 . Revel . 12.9 . and Chap. 20. v. 2 , 3. but we forbear to press them on the Jews . Besides , it is most evident from the thing it self . For ( 1. ) Who can be so sottish as to imagine , that this great Alteration which ensued on the works of God , that which caused him to pronounce them accursed , and to inflict so sore a Punishment on Adam and all his Posterity , should arise from the Actings of a Brute Creature . Where is the glory of this dispensation ? How can we attribute it unto the Wisdom and Greatness of God ? What is there in it suitable unto his Righteousness and Holiness ? Whereas supposing this to be the work of him who was in himself the beginning of all Apostasie , and who first brake the Law of his Creation , all things answer the Excellency of the Divine Perfections . Moreover is it imaginable that the nature of man then flourishing in the vigour of all its intellectual Abilities , Reason , Wisdom , Knowledge ; in that Order and Rectitude of them which was his Grace , should be surprized , seduced and brought into subjection , unto the Craft and Machinations of an inferiour Creature , a Beast of the Field , and that unto its own Ruine Temporal and Eternal ? The whole nature of the inferiour creatures , James tells us , is tamed by the nature of Man , Chap. 3. v. 7. and that now in his lessened and depraved condition ; and shall we think that this Excellent Nature , in the blossom of its strength , and right unto Rule over all , should be tamed , corrupted , subdued , by the nature of a Beast or a Serpent . And yet again , whereas in the whole action of the Serpent , there is an open design against the glory and honour of God , with the welfare and happiness of mankind , and that managed with Craft , Subtilty , and Forecast , how can we imagine that such a contrivance should befall a brute Worm , uncapable of Moral Evil , and newly framed out of the dust by the power of its Creator ? Hitherto it had continued under the Law and Order of its Creation ; and shall we now think that suddenly on an instant , it should engage thus desperately against God and man ? And further the actings of the Serpent were by Reason and with Speech . And doth not a supposal that he was endowed with them plainly exempt him from that Order and kind of Creatures whereof he was , and place him among the number of the intellectual and rationall parts of the Creation ? And is not this contrary to the Analogie of the Scripture , and the open truth of the thing its self , he being cursed among the Beasts of the Field ? To say , as Aben Ezra seems to do , that God gave him Reason and Speech for that occasion , is blasphemously to make God the sole-Author of that Temptation which he so much abhorred . Lastly , Considering the Punishment denounced against mankind , of Death Temporall and Eternall , that which is threatned unto the Serpent bears no proportion unto it , if it concern only the Serpent its self . And what Rule of Justice will admit , that the Accessory should be punished with greater Sufferings than the Principal ? Neither doth this Punishment as to the Principal part of it , the bruising of the Head , befall all Serpents , yea , but few of them in comparison , doubtless not one of a Million , whereas all mankind none excepted were liable unto the Penalty denounced against them . Were no more men intended herein than are bitten on the heel by Serpents , the matter were otherwise ; but death is passed upon all , in as much as all have sinned . Satan then it was , who was the Principal in this Seduction , the Author of all Apostasie from God , who using the Serpent its instrument , involved that also so far in the Curse , as to render it of all Creatures the most abhorred of mankind . § 27 Against this Seducer it is denounced , that his Head should be bruised . The Head of Satan , is his Craft and Power . From these issued all that Evil whereinto mankind was fallen . In the bruising therefore of his Head , the defeat of his Counsel , the destruction of his Work , and the Deliverance of Mankind is contained , as our Apostle most excellently declares , Heb. 2. Death must be removed , and Righteousness brought in , and acceptance with God procured , or the Head of Satan is not bruised . This therefore is openly and plainly a promise of the Deliverance enquired after . Moreover , There is a Declaration made , how this Victory shall be obtained , and this Deliverance wrought , and that is by the Seed of the Woman . This seed is twice repeated in the words ; once expresly , and her seed ; and Secondly it is included in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it . And as by seed in the first place the Posterity of the Woman , some to be born of her race , partakers of humane nature may be intended , as the subjects of the Enmity mentioned , so in the latter some single person , some one of her Posterity or seed , that should obtain the Victory , is expresly denoted . For as all her seed in common , do never go about this work , the greatest part of them continuing in a willing Subjection unto Satan ; so if all of them should combine to attempt it , they would never be able to accomplish it , as we have before proved at large . Some one therefore to come of Her , with whom God would be present in an especiall and extraordinary manner , is here expresly promised . And this is the Messiah . God having in infinite Wisdom and Grace , provided this way of Relief , and given § 28 this intimation of it , That Revelation became the Foundation and Center of all the Religion that ensued in the world . For as those who received it by Faith , and adhered unto it , continued in the Worship of the true God , expressing their Faith in the Sacrifices that he had appointed typically to represent and exemplifie before their eyes the work its self which by the promised seed was to be accomplished ; so also all that false Worship which the generality of mankind apostatized into , was laid in a general perswasion , that there was a way for the Recovery of the favour of God ; but what that was they knew not , and therefore wandered in wofull uncertainties . Some suppose that our great Mother Eve in those words , Genes . 4. ver . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expressed an Apprehension that she had bore him who was Man-God , the Man the Lord , the Promised Seed . And they do not only contend for this meaning of the words , but also reproach them who are otherwise minded ; as may be seen in the Writings of Hunnius and Helvicus , against Calvin , Junius , Paraeus , and Piscator . That she together with Adam believed the Promise , had the consolation ▪ and served God in the Faith of it , I no way doubt . But that she had an Apprehension that the Promised Seed should be so soon exhibited , and knew that he should be the Lord , or Jehovah , and yet knew not , that he was to be born of a Virgin , and not after the ordinary way of mankind , I see no cogent Reason to evince . Nor do the words mentioned necessarily prove any such apprehension in her . The whole weight of that supposition , lyes on the Construction of the words from the interposition of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●enoting as they say after Verbs active alwayes an Accusative Case . But instances may be given to the contrary ; whence our Translation reads the words , I have gotten a man from the Lord , without the least intimation of any other sense in the Original . And Drusius is bold to affirm , that it is want of solid skill in the Sacred Tongue , that was the cause of that conception . Besides , if she had such thoughts , she was manifoldly mistaken ; and to what end that mistake of hers should be here expressed , I know not . And yet notwithstanding all this , I will not deny but that the expression is unusuall and extraordinary , if the sense of our Translation be intended , and not that by some contended for , I have gotten or obtained the Man the Lord. And this , it is possible caused Jonathan Ben Vzziel to give us that gloss on the words in his Targum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Adam knew his Wife Eve , who desired the Angel : and she conceived and bare Cain , and said , I have obtained the man ( or a man ) the Angel of the Lord. That is , him who was promised afterwards , under the name of the Angel of the Lord , or the Angel of the Covenant , which the Jews may do well to consider . But we have farther Expositions of this first Promise , and farther Confirmations of § 29 this Grace in the Scripture its self . For in Process of time it was renewed unto Abraham , and the Accomplishment of it confined unto his Family . For his gratuitous Call from Superstition and Idolatry , with the Separation of him and his Posterity from all the Families of the Earth , was subservient only unto the fulfilling of the Promise before treated of . The first mention of it , we have Gen. 12. v. 1 , 2 , 3. Now the Lord had said unto Abraham , Get thee out of thy Countrey , and from thy Kindred , and from thy Fathers House , unto a Land that I will shew thee . And I will make of thee a great Nation , and I will bless thee , and make thy Name great , and thou shalt be a blessing . And I will bless them that bless thee , and curse him that curseth thee , and in thee shall all the Families of the Earth be blessed . And this is again expressed , Chap. 18. v. 18. All the Nations of the Earth shall be blessed in him . And Chap. 22.18 . And in thy seed shall all the Nations of the Earth be blessed . And when he doubted of the accomplishment of this Promise , because he was Childless , and said , Behold unto me thou hast given no seed , as knowing that therein lay the Promise , Chap. 15. v. 3. God tells him , that he who should come forth of his own Bowels should be his Heir , ver . 4. which was afterwards restrained unto Isaac . chap. 17.21 . Thus he is called and separated , as from his own family and kindred , so from all other Nations , and a peculiar portion of the earth assigned unto him and his , for their habitation . Now the especial End of this Divine dispensation , of this Call and Separation of Abraham , was to be a means of accomplishing the Former Promise , or the bringing forth of him , who was to be the Deliverer of mankind from the Curse that was come upon them for their sin . For , First , It is said that Abraham hereupon should be a blessing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thou shalt be a Blessing : not only blessed thy self , which is expressed in the former words , I will bless thee ; but the means of conveying Blessings , the great Blessing unto others ; And how was this done in and by Abraham ? In his own Person he conversed but with few of them , unto some whereof through their own sins he was an occasion of Punishment ; as to the Aegyptians , Chap. 12. v. 17. and to the Philistins , Chap. 20. v. 4 , 7. Some he destroyed with the sword , Chap. 14.15 . and was not in any thing signally a blessing unto any of them . So his Posterity extirpated sundry Nations from the face of the Earth , were a scourge unto others , and occasioned the Ruine of many more . He must needs then be made a Blessing unto the world on some other Account . And this can be nothing , but that he was separated to be the peculiar channel , by which the promised blessing Seed , should be brought forth into the world . Secondly , It is said , that all the Families of the Earth should be blessed in him , Chap. 12. v. 3. that is , not in his Person , but in his seed as it is expounded , Chap. 22. v. 18. that is in the Promised Seed that should come of him , Chap. 12.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be blessed in the passive Conjugation of Niphal ; referring solely unto the Grace and Favour of God in giving the Seed , Chap. 22. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Hithpael , so blessed in the Seed when exhibited , as that they shall come for the blessing by faith , and so in him obtaining it , bless themselves . And this is spoken of all Nations , all Families , the Posterity of Adam in general . They were all cursed in Adam as hath been declared ; and God here promiseth , that they shall be blessed in the seed of Abraham ; and by him , the seed of the Woman . And this blessing must enwrap in it all the good things whereof by the Curse they were deprived , or it will be of no use or benefit unto them ; a Blessing indeed , it will not be . For a while he intended to leave mankind to walk in their own wayes ; partly , that he might shew his Severity against sin ; partly , that he might evidence the Soveraignty and undeserved Freedom of that Grace wherein he had provided a Deliverer ; and partly , that they might try and experiment their own Wisdom and Strength in searching after a way of Deliverance . But in this Promise was the Ore laid up , which after many Generations was brought forth and stamped with the Image of God. Thirdly , The Curse unto Satan is here again renewed , I will bless them that bless thee , and I will Curse HIM that curseth thee . The Blessing is to many ; but the Curse respecteth one principally , that is Satan , as the Scripture generally expresseth the opposite Apostate Power under that name . Neither is there any just cause of the variation of the number , unless we look on the words as a pursuit of the first Promise , which was accompanied with an especial Malediction on Satan , and who acts his enmity in all obloquie , and cursing against the blessed Seed , and those that are blessed therein . And this change of the number in these words is observed by Aben Ezra ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They that bless thee , many ; He that curseth , one ; as though many should bless , and few curse , the contrary whereof is true . And Baal Hatturim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they that bless thee in the plural Number ; he ●hat curseth thee in the singular ; and an interpretation is given of the last word , becoming those Annotations which are immeasurably Judaical , that is sottish and superstitious . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He that curseth thee , I will Curse ; that is , by Gematry , Balaam that cometh to curse thy Sons ; The Numeral Letters of each making up 422. of which fantasticall work amongst some of them , there is no end . But one Single Person , in which way Satan is usually spoken of , they saw to be intended ; which is passed over , as far as I have observed by Christian Expositors . § 30 After the giving of this Promise , the whole Old Testament beareth witness , that a Person was to be born of the Posterity of Abraham , in and by whom the Nations of the Earth should be saved , that is delivered from sin and Curse and made eternally happy . Abraham died himself without one foot of an Inheritance in this world , nor did he concern himself personally in the Nations of the Earth beyond his own Family . Another therefore is to be looked after in whom they may be blessed . And this we must further demonstrate , to evince the perversness of the Jews who exclude all others besides themselves from an interest in these Promises made to Abraham , at least unless they will come into subjection unto them , and dependance upon them . So high conceits have they yet of themselves in their low and miserable condition . The next time therefore that he is mentioned in the Scripture , it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him shall be , the gathering of the Peoples . Gen. 49.10 . concerning which place we must treat afterwards at large . The People of the world , distinct from Judah shall gather themselves unto him ; that is , for safety and deliverance , or to be made partakers of the Promised Blessing . Hence Balaam among the Gentiles Prophesied of him , Num. 24. v. 17 , 19. And Job among the children of the East that were not of the Posterity of Isaac , professed his faith in him ; Chap. 19. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And I know that my Redeemer liveth , or is living , and afterwards , he shall stand on the earth , or rise on the Dust. He believed that there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redeemer promised , one that should free him from sin and misery . Aben Ezra by my Redeemer understandeth a man that would assist him , or judge more favourably of his Cause than his friends at that time did ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And his Comment on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is very fond ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He is at present Living , or he shall be born hereafter . But is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living Redeemer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the living one , is a Property of God ; He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the living God , 1 Tim 4. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 6.16 . who alone hath immortality . A mortal man is not rightly called a living Redeemer one that hath life in his power . Besides , Job met with no such Redeemer out of his troubles ; and therefore R. Levi Ben. Gershom confesseth that it is God who is intended ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is the Living One and liveth to Eternity . Of this Redeemer , Job saith , he shall stand on the Earth , or arise on the dust ; if the words be taken in the former sense ( as they will bear either ) his Incarnation and coming into the world , if in the latter his Resurrection out of the dust , is intended . The former seems most probable , and the Earth is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dust , to denote the infinite condescention of this Redeemer in coming to converse on this dust that we live in and upon . And this he shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word is used to express the Eternity of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isa. 44. v. 6. I am the first , and I am the last ; so Chap. 48.11 . Whence Ralbag before mentioned , interprets this expression , with respect to the works that God shall do in the earth in the latter dayes . And in this respect our Goel is said to be Alpha and Omega , the first and the last , the beginning and the ending . He that abides thus the same after all , shall stand on the Earth . But the word also is often joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Generation , a time , a season : Psalm 48.4 , 6 , 14. Psalm 102. v. 19. and denotes the futurition of it ; that it is to come , and shall come . So also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a day ; as Isa. 30. v. 8. pointing out some signal latter day . And here it is used absolutely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the latter dayes , which is the ordinary description and designation of the Dayes of the Messiah in the Old Testament . This is that which Job expected , which he believed . Though he was among the Gentiles , yet he believed the Promise , and expected his own Personal Redemption by the blessed seed . And thus although God confined the Posterity of Abraham after the flesh unto the Land of Canaan , yet because in the Promised Seed he was to be Heir of the World , he gives unto the Messiah , the Heathen to be his inheritance , and the utmost parts of the Earth for his Possession , Psalm . 2. v. 8. And upon the accomplishment of the work assigned unto him , he promiseth , that all the Ends of the world shall remember and turn unto the Lord , and all the Kindreds of the Nations shall worship before him , Psalm 22. v. 27. a plain declaration of the Gentiles coming in for their share and interest in the Redemption wrought by him . See Psal. 45. v. 16. For these Rebellious ones was he to receive gifts that the Lord God might dwell among them , Psalm 68. v. 18. So that by him Aegypt and Aethiopia were to stretch forth their hands unto God , v. 31. Yea , all Kings were to bow down to him , and all Nations to serve him , Psalm 72. v. 11 , 12 , 13 , 14 , 15 , 16 , 17. These poor Gentiles were the little Sister of the Judaical Church which were to § 31 be provided for in the love of her Spouse , the Messiah , Cant. 8. v. 8 , 9. For in the last dayes , the dayes of the Messiah , many People ; yea , all Nations , are to be brought unto the house of the Lord , and to worship him acceptably , Isa. 2. v. 2 , 3 , 4. And expresly , Chap. 11. v. 10. The Root of Jesse which the Jews grant to be the Messiah , is to stand for an Ensign unto the People , and to it shall the Gentiles seek ; even for that Salvation and Deliverance which he had wrought ; and they are preferred therein before Israel and Juda , v. 12. Aegypt and Assyria , that is , the other Nations of the world , are to be brought into the same Covenant of the Messiah with Israel , Chap. 19. v. 25. For all flesh , was to see the glory of God , and not the Jews only ; Chap. 40. v. 5. And the Isles , or utmost parts of the Earth , were to wait for the Law of the Promised Messiah , Chap. 42. v. 4. And the whole of what we assert is summed up , Chap. 49. v. 6. where God speaks unto the Promised Seed , and sayes , It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob , and to restore the preserved of Israel ; I will also give thee for a Light unto the Gentiles , that thou mayest be my Salvation unto the Ends of the Earth ; Where he is as fully promised unto the Gentiles to be their Salvation , as ever he was unto Abraham or his Posterity . See Chap. 51. v. 5. Chap. 53.12 . And on this account doth God call unto men in general to come into his Covenant ; promising unto them an interest in the mercies of David , and that because he hath given this seed as a witness unto them , as a Leader and Commander , or the Captain of their Salvation , Chap. 55. v. 1 , 2 , 3 , 4. The effect of which call in the Faith of the Gentiles , and their gathering unto the Promised Seed is expressed , v. 5. The like Prophecies and Predictions of the Gentiles partaking in the Redemption to be wrought occur in all the Prophets , especially Ezechiel , Micah , Zech●ri●h , and Malachie , but the instances already produced are sufficient unto our purpose . § 32 There seems yet to be somewhat inconsistent with what we have declared in the words of the Apostle , Eph. 3. v. 5 , 6. God by Revelation made known unto me the myster●e which in other Ages was not made known unto the Sons of m●n , as it is now revealed unto his holy Apostles and Prophets by the Spirit ; that the Gentiles should be fellow heirs , and of the same body , and partakers of his Promise in Christ by the Gospel . The Apostle seems to deny that this mysterie of the participation of the Gentiles in the Blessing by the promised seed was revealed or made known , before the time of its discovery in and by the Gospel , and therefore could not be so declared by the Prophets under the Old Testament , as we have evinced . But indeed he doth not absolutely deny what is asserted , only he prefers the Excellency of the Revelation then made , above all the discoveries that were before made of the same thing . The mysterie of it was intimated in many Prophecies and Praedictions , though before their accomplishment they were attended with great obscurity , which now is wholly taken away . In former Ages , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was not , saith he , fully , clearly , manifestly known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sons of men , in common and promiscuously , though it were intimated unto the Prophets , and by them obscurely represented unto the Church ; but it was not made known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with that clearness , evidence , and perspicuity , as it is now by the Apostles and Preached unto all . It is only then the degrees of the manifestation of this mysterie , as to openness , plainness , and evidence , that are asserted by the Apostle , above all which of the same kind went before ; but the discovery of it absolutely is not denyed . And thus much was necessary in our passage to secure our own interest in the mercy treated about . § 33 We may now return a little again unto the Promise given unto Abraham . In the pursuit hereof his Posterity was separated , to be a peculiar people unto God. Their Church-state , the whole Constitution of their Worship , their Temple , and Sacrifices , were all of them assigned and appointed unto to the confirmation of the Promise , and to the explanation of the way whereby the blessed seed should be brought forth , and the work that he should perform for the removal of sin and the Curse , and the bringing in of everlasting Righteousness , as shall elsewhere be manifested . Moreover unto this Deliverer and Deliverance to be wrought by him , with the nature of it , and the means of its accomplishment , by what he was to do and suffer do all the Prophets bear witness . The full manifestation hereof , seeing it requires an explication of the whole Doctrine of the Messiah , concerning his Person , Grace , and Mediation , his Offices , Life , Death , and Intercession , the Justification of sinners through his Blood , and Sanctification by his Spirit , with all other Articles of our Christian Faith , all which are taught and revealed , though obscurely , in the Old Testament , would take up an entire Volumn , and be unsuitable unto our present design . But three things in general the Prophets give Testimony unto him by . First , By preferring the promised relief and remedy above all the present Glory and Worship of the Church ; directing it to look above all its enjoyments unto that which in all things was to have the pre-eminence . Se● Isa. 2. v. 2. Chap. 4. v. 2 , 3 , 4 , 5. Chap. 7. v. 13 , 14 , 15. Chap. 9. v. 6 , 7. Chap. 11. v. 1 , 2 , 3 , 4 , 10 , &c. Chap. 32. v. 1 , 2 , 3 , 4. Chap. 35. v. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. Chap. 40. v. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 11. Chap. 42. v. 1 , 2 , 3 , 4. Chap. 49. v. 18 , 19. Chap. 51. v. 4 , 5 , 6 , 7. Chap. 59.20 , 21. Chap. 60. Chap. 61. v. 1 , 2 , 3 , &c. Chap. 65. v. 17 , 18. Jeremiah 23. v. 5 , 6. Chap. 30. v. 9. Chap. 31. v. 31 , 32 , 33 , 34. Chap. 32. v. 40 , 41 , 42. Ezek. 40. &c. Dan. 7.27 . Chap. 9. v. 24. Chap. 12. v. 1 , 2. Hos. 3. v. 5. Joel 3. v. 18. Amos 9. v. 11 , 12 , 13 , 14 , 15. Obad. v. 21. Micah 4. v. 1 , 2 , 3 , 4. Chap. 5. v. 1 , 2 , 3 , 4. Habbuk . 2. v. 14. Hagg. 2. v. 6 , 7 , 8 , 9. Zechar. 2. v. 8 , 9 , 10 , 11 , 12. Chap. 3. v. 8 , 9 , 10. Chap. 6. v. 1● , 13. Chap. 9. v. 9 , 10 , 11. Chap. 14. v. 3 , 4 , 20. Malach. 1. v. 11. Chap. 3.1 , 2 , 3. Chap. 4. v. 2. Which places although but a few of those that occur in the Prophets , are yet too many to be particularly insisted on . But this they all teach with one consent , that there was in the Promise which they assert and confirm an Excellency of Blessings , far exceeding in Glory and Worth , and in advantage unto Believers , all that which they outwardly enjoyed , in their Peace , Prosperity , Kingdom and Temple-Worship . Now this can be nothing but the Spiritual and Eternal Deliverance of their Persons , from sin , Curse , and Misery , with the enjoyment of the Favour of God in this Life , and Blessedness hereafter in his Presence for evermore . And this in particular is expressed and declared in many of the Promises directed unto , especially those which concern the making and establishing of the New Covenant , which is that we are in the demonstration of . Secondly , They do the same in the Description they give of the Person that was to be this Remedy or Relief , and of the work that he had to accomplish for that End and Purpose . For the former , they declare that he was to be the Son of God , God and Man in one Person , Psalm 2. v. 7. Psalm 110. v. 1. Isa. 9. v. 6 , 7. Jer. 23. v. 5 , 6. Zech. 2.8 , 9 , 10. and in sundry other places is the same mysterie intimated , whereby the Church was farther instructed how God would joyn with the nature of man in the seed of the Woman , for the Conquest of the Old Serpent , and the destruction of his works . And for the latter , as they declare his sufferings in an especial manner , even what and how he was to suffer in the bruising of his heel , or bearing the effect of and Punishment due to sin , Psalm 22. Isaiah 53. Dan. 9. v. 24 , 25. so his teaching , ruling , and governing of his people , in their Obedience unto God by him , untill they are saved unto the uttermost , as the great Prophet , and King of his Church , is by them fully manifested , Psalm 2. Psalm 22. v. 25. Psalm 45. v. 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. Psalm 68. v. 17 , 18. Psalm 72. Psalm 89. v. 9 , 10 , 11 , 12 , 13. Psalm 96. Psalm 97. Psalm 98. Psalm 99. Psalm 110. Isaiah 11. v. 1 , 2 , 3 , 4 , 5. Chap. 9.6 , 7. Chap. 32. v. 1 , 2. Chap. 35. Chap. 40.11 , 12. Chap. 42. v. 1 , 2 , 3 , 4. Chap. 45. v. 22 , 23 , 24 , 25. Chap. 49. v. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. Chap. 50. v. 4. Chap. 59. v. 16 , 17. Chap. 61. v. 1 , 2 , 3. Chap. 63. v. 1 , 2 , 3 , 4 , 5 , 6. Jerem. 23. v. 5 , 6. Micah 4. v. 2 , 3. Chap. 5. v. 1 , 2 , 3 , 4. Zechary , Chap. 2. v. 8. Mal. 3.1 , 2 , 3 , 4. as in sundry other places . Yea , herein all the Prophets greatly abound , it being the principal work that God raised them up for , and inspired them by his Holy Spirit in their severall Generations , as Peter declared ; 1 Epist. 1. v. 10 , 11 , 12. Thirdly , They did also by taking off the Expectations of men from looking after relief and deliverance by any other way or means whatsoever ; Psalm 40. v. 8 , 9. Add hereunto , that the whole Fabrick of the Tabernacle and Temple-Worship , was contrived , appointed and designed in Infinite Wisdom , unto no other End , but to instruct and direct the Church unto this Promised Deliverer , and the Salvation to be wrought by him , as shall God assisting , abundantly be manifested in our Exposition of the Epistle unto the Hebrews . Thus do both the Law and Prophets bear witness unto this Promised Deliverer , and § 34 the Deliverance to be wrought by him . And this is He whom the Jews and Christians call the Messiah . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to annoint with oyle . Those who were peculiarly of old consecrated unto God in the great Offices of Kings , Priests , and Prophets , were by his Appointment so to be annointed ; at least some of them on especial Occasions were so . Thence were they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed Ones . And because this Annointing with Oyle was not appointed for its own sake , but for somewhat signified thereby , those who received the thing so signified , although not actually annointed with corporeal Oyle are called Annointed ones also , Psalm 105. v. 15. Now this Promised Seed , this Saviour or Deliverer , being appointed of God to perform his Work in the discharge of a Triple Office , of King , Priest , and Prophet unto his Sacred People , and being furnished with those Gifts and Endowments which were signified by the Annointing Oyle , is by an Antanomasia called the Messiah . Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the King. Dan. 9.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Messiah the Prince , Ruler , or Leader ; and v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Messiah absolutely . The Greeks render this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which twice occurs in the New Testament , where Persons of the Jewish Faith and Church , are introduced , expressing the Saviour they looked for , John 1. v. 41. Chap. 4. v. 25. Otherwise the Holy Penmen constantly call the same Person by another name of the same signification in the Language wherein they wrote , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Annointed One , Christ. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Messiah seem rather to be taken immediately from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messicha than from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiach , and to come nearer unto it in sound and Pronunciation . It is true , that the name is sometimes applied unto prophane and wicked men with respect unto the Office or Work whereunto they were of God designed ; as to Saul , 1 Sam. 24. v. 7. and to Cyrus , Isaiah 45. v. 1. And the Jews call the Priest who was to sound the Trumpet when the People went forth to Battel , Deut. 20. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the annointed unto the War. But as was said , it is applied by the way of Eminency unto the Promised Seed , unto others by way of Allusion , and with respect unto their Office and present Work. Exercitatio IX . The First Promise explained in the subsequent . The Name Messiah seldom used in the Original ; frequently in the Targums . Places applyed unto him therein . Gen. 3.15 . Vse of their Testimony against the present Jewes . Gen. 35.21 . Occasion of the mention of the Messiah in that place , from Micah 4.8 . Genesis 49.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first mentioned . V. 10. Vntill Shilo come . Agreement of Targums . Exod. 12. v. 42. Christ typified by the Paschal Lamb. Exod. 40.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who : Dan. 9.25 . Numb . 11.26 . Tradition about the Prophecying of Eldad and Medad . Numb . 23.21 . Chap. 24.7 , 17 , 20 ▪ 24. Consent of Targums ; Talmudists , Cabalists , Deut. 18.15 , 16 , 17 , 18 , 19. The Prophet promised who . 1 Sam. 2.10 . Hannas Prophecy of Christ. 2 Sam. 23.3 . Davids in his lasts words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Kings 4.33 . Solomons Prophecie . Light of the Church increased by David . Psal. 2. Vindicated . Psal. 18. v. 32. Psal. 21.3 , 4. Psal. 45. Psal. 68. Psal. 69. Psal. 72. Targum , Midrash ; Commentators . Vulgar Latin corrupted : and the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What. Psal. 80. v. 16 , 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be rendered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who . Psal. 110. Prophesie of the Messiah . Confession of the Jews . Of the Targum in Solomons Song . Isa. 2.2 , 3 , 4. Chap. 4. v. 2. Vindicated . Chap. 9. v. 6. Sense of the Targum on the place . Vulgar Latin noted . Intanglements of the Jews from this Testimony . Four things promised , not agreeing to Hezekia . Answer of Jarchi . Kimchi . Aben Ezra . The Name mentioned whose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who . Answer of Abarbinel . Of the increase of his Government . Chap. 10. v. 27. Chap. 11.1 . Abarbinels Prediction of the ruine of the Christians ▪ Isaiah 16. v. 1. Chap. 28. v. 5. Chap. 42. v. 1. Jeremiah 23. v. 5. Corruption of Old Translations . Purity of the Original . Messiah , Jehovah our Righteousness . Ezek. 37. v. 24. Jerem. 30.21 . Jerem. 33.15 , 16 , Hos. 3.5 . Hos. 14.8 . Micha 5.2 . Vindicated . Kimchi's Blasphemy . Zech. 3.8 . Chap. 4.7 . Chap. 6.12 . Chap. 10.4 . Chap. 9.9 . Chap. 11.12 , 13. Chap. 12.10 . Conclusion . HAving considered the first great Promise concerning the Messiah , and evinced § 1 from thence the nature of his Work and Office ; as also shewed in generall how Testimony is given unto him throughout the Old Testament , and whence his Name is derived ; we shall now moreover enquire in particular into those places where he is expresly foretold , promised , or prophesied of , that we may thence gather what farther Light concerning his Person , and Natures , with his employment was granted unto the Church of old , which the present Jews wilfully reject . And herein , as I aim not to collect all the Prophecies and Promises which God gave concerning him , by the mouth of his holy Prophets from the foundation of the World , but only to single out some of the most eminent that give us a direct description of his Person or his Grace , in answer unto , or the confirmation of what hath been already discoursed about them ; so I shall have an especial respect unto them , which the Jews themselves do acknowledge to belong unto him . There is a Book written by Abarbinel which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein he undertakes to explain all those Texts of Scripture , or Prophecies , which cannot be understood either Spiritually , or of the Second Temple , but of their Redemption by the Messiah . This at present , among others , I am forbidden the use of , which might have been of Advantage in the present design . I shall therefore principally insist on those places , which are applied unto him in the Targums , the most Authentick Writings amongst them , whereunto some others shall be added , which I have observed to be interpreted unto the same purpose , in the best of their Commentators . The name of Messiah is but twice or thrice at most used in the Old Testament , directly § 2 and immediately to denote the Promised Seed . Namely Dan. 9. v. 25. and v. 26. whereunto Psalm 2. v. 2. may be added . But this Name , on the Reasons before given , prevailing in the Judaical Church , it is frequently made use of , and inserted in the Targums , where he is treated of , although he be not expresly named in the Original . Elias in his Methurgamim reckons up fifty of those places , whereunto one and twenty more are added by Buxtorfius . The Principal of these deserve our Consideration , considering that some of the most eminent of them , are denyed by the latter Jews , to belong unto him , those especially which give Testimony unto that part of the faith of Christians concerning him , his Person and Office , which by them is opposed or denyed . And this consent of the Targums is of great weight against them , as containing an Evidence of what Perswasion prevailed amongst them , before such time as they suited all their Expositions of Scripture , unto their own infidelity in opposition to the Gospel and Doctrine thereof . And unto these , as was said , such others shall be added , as their Chiefest Masters do yet acknowledge directly to intend him . § 3 The first of this sort that occurs , is the First Promise before insisted on and vindicated ; Gen. 3.15 . It , ( the seed of the Woman ) shall bruise thy Head , the Head of the Serpent . Mention is made here expresly of the Messiah in the Targums of Jonathan and Hierusalem ; and this Promise applyed unto him after their manner . The seed of the Woman shall bruise the head of the Serpent , and they shall obtain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , healing , or a Plaister for the Heel ( the hurt received by the Serpent ) in the dayes of Messiah the King ; so Jonathan ; and Targ. Hierusal . useth words to the same Purpose . Both of them expresly refer the Promise to the dayes of the Messiah ; that is , to himself , or the work that he was to do , whence they insert his name into the Text. And this is perfectly destructive unto the present pretensions of the Jews . The work here assigned unto him , of recovering the Evil of sin and misery brought on the world through the Temptation of the Serpent , is that wherewith they would have him to have nothing to do . Besides his suffering is intimated in the foregoing Expression , that the Serpent should bruise his heel , which they much desire to free their Messiah from . But that which principally lyes against them in this Testimony is , that whereas they appropriate the Promise of the Messiah unto themselves , and make the Doctrine concerning him to belong unto the Law of Moses , whereof say some , ( those that follow Maimonides ) it is one of the Fundamentals , others ( as Josephus Albo ) that it is a branch of the Fundamentall concerning Rewards and Punishments , it is here given out by the Testimony of their Targums , unto the P●●terity of Adam indefinitely , two thousand years before the Call and Separation of Abraham , from whom they pretend to derive their Priviledge , and much longer before the giving of their Law , whereof they would have it to be a part ; which is diligently to be heeded against them . § 4 Concerning the Promises made unto Abraham we have spoken before ; the next mention in the Targum of the Messiah is on Gen 35. v. 21. where occasion is taken to bring him into the Text. For unto those words , and Israel journyed and spread his Tent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto , or beyond the Tower of Edar , Jonathan adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the place from whence the King Messiah shall be revealed in the end of the dayes . And this Tradition is taken from Micah 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And thou Tower of Edar , or of the flock , unto thee shall it come , the first Dominion . Now this Tower of Edar was a place in , or near to Bethlehem , as is manifest from the place in Genesis ; For whereas Jacob is said to stay at Ephrah that is Bethlehem , where he set up a Pillar on the Grave of Rachel , v. 19 , 20. upon his next removal , he spread his Tent beyond the Tower of Edar ; which must therefore needs be a place near unto Bethlehem ; and the Prophet assigning the rise of the Kingdom of the Messiah unto that Place , because he was to be born at Bethlehem , the Paraphrast took occasion to make mention of him here , where that place is first spoken of , declaring their expectation of his being born there , which accordingly was long before come to pass . § 5 Gen 49. v. 1. And Jacob called unto his Sons , and said , Gather your selves together , that I may tell you what shall befall you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the latter dayes , or the last days , or end of the Days . Jonathan Paraphraseth on these words ; after that , or although the Glory of the Divine Majesty was revealed unto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the time , ( that is the express time ) wherein the King Messias was to come , was hid from him , and therefore he said , come and I will declare unto you what shall befall you in the End of the dayes . This expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the End or last of the dayes , is an usual Periphrasis of the dayes of the Messiah in the Old Testament . To that purpose it is used , Numb . 24. v. 14. Deut. 4. v. 30. Isa. 2. v. 2. Hos. 3. v. 5. Micah . 4.1 . and our Apostle expresly refers unto it , Heb. 1.1 . Now whereas this Expression denotes no certain season of time , but only indefinitely directs to the last dayes of the Posterity of Jacob continuing a distinct Church and people for those Ends for which they were originally separated from all others , and this being the first place wherein it is used , and which all the rest refer unto , the Paraphrast here took occasion both to mention the Messiah of whose time of coming this was to be the constant description , as also to intimate the Reason of the frequent use of this Expression ; which was because the precise time of his coming was hidden even from the best of the Prophets , unto whom the Glory of the Divine Majesty was in other things revealed . Besides the ensuing Predictions in the Chapter do sufficiently secure his application of the dayes mentioned , unto the time of the Messiah . Gen. 49. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill Shiloh come . All the three Targums agree in § 6 the Application of these words unto the Messiah . Onfelos ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill Messiah comes . Jonathan and Hierusalem use the same words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the time wherein the King Messiah shall come . An illustrious Prophesie this is concerning him ; the first that limits the time of his coming , with an express circumstance , and which must therefore afterwards be at large insisted on . At present it may suffice to remark the suffrage of these Targums against the perversness of their later Masters , who contend by all Artifices imaginable , to pervert this Text unto other purposes ; who are therefore to be pressed with the Authority of the Targumists , which with none of their cavilling exceptions they can evade . The following words also v. 11 , 12. are applied by Jonathan unto the Messiah in the pursuit of the former Prediction , and that not unfitly , as hath been shewed by others already . See Aynsw●rth on the pl●ce . Exod. 12. v. 42. It is a night much to be observed . Hierusal . Targ. This is the fourth § 7 night , ( it had mentioned three before ) when the End of this present world shall be accomplish●d to be diss●lved , and the Cords of impiety shall be wasted , and the Iron Yoke shall be broken ; that is , the people of God shall be delivered ; whereunto is added ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , M●s●s shall come forth from the midd●●t of the Wilderness , and the King Messiah from the middest of Rome . That of the Messiah coming out of Rome is Talmudical , depending on a Fable which we shall afterwards give an account of . And we may here , once for all observe , that although they believe that their Messiah is to be a me●r man , born after the manner of all other men , yet they never speak of his Birth or Nati●ity , as a thing that they looked for ; only they speak of his coming , but most commonly of his being revealed , and their great expectation is , when he shall be discovered and revealed . And this proceedeth out of a secret self-conviction , that he was born long since , even at the time promised and appointed ; only that he is hidden from them , as indeed he is , though not in the sense by them imagined . But what makes the Application of the night of the Passeover to the coming of the Messiah ? They cannot imagine that he shall come unto them whilest they are celebrating that Ordinance ; for that is not lawfull for them , unless they were at Jerusalem , whither they believe they shall never return untill he come and go before them . It is then from some Tradition amongst them , that their Deliverance out of Aegypt was a Type of the Deliverance by the Messiah , whose Sacrifice and suffering was represented in the Paschal Lamb , which gave occasion unto this Gloss. Exod. 40. v. 9. Targum of Jonathan ; Th●u shalt sanctifie it for the Crown of the Kingdom § 8 of the house of Judah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the King Messiah who shall deliver Israel in the End of the Dayes . The end of the Vnction there mentioned in the Text , is that the things annointed might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holiness of holin●sses , unto the Lord. Now it was the Messiah alone who truly and really was this most Holy One , Dan. 9. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to annoint , or to make Messiah , of the Holiness of Holinesses , the most Holy One , as he is called in the New Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 3.14 . Chap. 4. v. 30. 1 John 2.20 . Revel . 3. v. 7. And hence , as it should seem , is this place applyed unto him by the Targumist ; and an intimation given , that in all their Holy things , their Tabernacle , Sanctuary and Altar , he was represented ; for as he was the most holy , and his body the Temple wherein the fulness of the Godhead dwelt , Col. 2. v. 9. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he Tabernacled amongst us ; John 1. v. 14. And is our Altar , Heb. 13. v. 10. Numb . 11. v. 26. But there remained two of the men in the Camp , the name of the one § 9 was Eldad , and the name of the other was Medad , and the Spirit rested upon them ( and they were of the men that were written , but went not out unto the Tabernacle ) and they Prophesied in the Camp. Here seemeth not to be any thing immediately relating unto the Messiah , yet two of the Targums have brought him into this place , but attended with such a story , as I should not mention were it not to give a signal instance in it , how they raise their Traditions . Eldad and Medad prophesied in the Camp , as the Text assures us . What , or whereabout they prophesied is not declared . This the Targumists pretend to acquaint us withall . Eldad they say prophesied of the Death of Moses , the Succession of Joshua , and their entrance into Canaan under his conduct . This caused One to run and inform Moses , which gave occasion to those words of his v. 29. Enviest thou for my sake ; for what if he do prophesie , that I shall dye ; and thereon he would not rebuke them . Medad prophesied of the coming of the Quailes to feed them ; but both of them prophesied and said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter dayes Gog and Magog shall ascend with their Host against Jerusalem , and they shall fall by the hand of the Messiah ; whereon in Jonathan there followeth a story of the delicious fare and dainties , which they fancy unto themselves in those dayes . But what is the Reason that Eldad and M●dad must be thought to prophesie thus concerning Gog ? Ezek. 38. v. 17. we have these words ; Thus saith the Lord God , ( unto Gog ) art not thou he of whom I have spoken in old time by my servants the Prophets of Israel which prohesied in those dayes and years , that I would bring thee against them ? Not finding any express prophesie in the Scripture , as they suppose concerning Gog , because that name is not elsewhere used , they could not fasten these words any where better than on Eldad and Medad , concerning whom it is said that they Prophesied , but nothing is recorded of what is spoken by them , whereon they think they may assign unto them what they please ; although there is not the least reason to suppose that their Prophecying consisted in Predictions of things to come . Speaking of the things of God , and praising him in an extraordinary manner , is called Prophecying in the Scripture . So those words of the Children of the Prophets who came down from the High Place with Psalteries and Harps , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Sam. 10. v. 5. and they are Prophecying , is rendred in the Targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they are praising , or singing Praises unto God ; which both their company and their ▪ instruments declare to have been their Employment . But such occasions as these , do they lay hold of , for the raising of their Figments which in process of time grow to be Traditions . § 10 Numb . 23. v. 21. Chap. 24. v. 7 , 17 , 20 , 24. All the Targum agree that the Messiah is intended in these Prophesies of Baalam . Especially on those words , Chap. 24. v. 17. There shall come a Star out of Jacob , and a Scepter out of Israel ; A King , say they jointly , shall arise out of Jacob , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Messiah shall be annointed And an illustrious Prophesie it is no doubt , concerning his Coming and Dominion ▪ who is the Root and the Offspring of David , the bright and Morning Star. Rashi interprets the place of David , who smote the Corners of Moab , as he was in many things a Type of Christ. Aben Ezra confesseth that many interpret the words concerning the Messiah ; And Maimonides distribut●s the Prophesie between David and the Messiah , assigning some things unto one , some to another ; Tractat. de Regib . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also they grant it to be the Prophesie of the Messiah . And there is no doubt of the sense of their antient Masters from the story of Bar Coziba , whom after they had accepted of for their Messiah from this place they called Bar Chocheba ; Akiba applying this Prediction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Star unto him . And Fagius on the Targum in this place , observes that in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chochab applyed unto the Messiah , the Cabbalists observe two things ; First , That the two first Letters signifie the same number with the Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of God , that is twenty six ; and the two latter twenty two , the number of the Letters of the Law. The observation is sufficiently Talmudical ; but the intendment of it , that the Messiah hath in him the Name of God , and shall fulfill the whole Law , is a blessed Truth . This Fagius , and Munster before him observed out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a Bundle of Myrrh ; ) a Cahalistical Comment on the Pentateuch , by R. Abraham . But they all contend against the Application of this Prediction unto our Lord Jesus Christ : for when say they did he smite the Corners of Moab ; when did he destroy all the Children of Seth ? and how were those words , v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which they interpret , and Israel shall gather wealth , or substance ) fulfilled ? But we have sufficiently proved the Messiah to be a Spiritual Redeemer ; and therefore however his Kingdom may be expressed in words signifying literally outward and temporal things , yet things spiritual and eternall are to be understood , as figuratively set out by the other . Neither can these words be absolutely understood according to the Letter ; For whereas Seth was the Son given unto Adam in the room of Abel , and all the Posterity of Cain wa● cut off at the Flood , if the Messiah destroy literally all the children of Seth , he must not leave any one man alive in the world , which certainly is not the work he was promised for . Besides the Lord Christ , hath partly already , and in due time will utterly destroy all the stubborn Enemies of his Kingdom . Neither can the Jews press the instance of Moab literally , seeing themselves by Edom do constantly understand Rome , or the Roman Empire . Deut. 18. v. 15 , 16 , 17 , 18 , 19. This place is an eminent Prophesie concerning the § 11 Messiah and his Prophetical Office , not before any where mentioned . But the Law being now given , which was to continue inviolably unto his coming , Mal. 4.4 . when it was to be changed , removed , and taken away , this part of his work , that he was to make the last , full , perfect Declaration of the will of God , is now declared . The Targums are here silent of him , for they principally attend unto those places which make mention of his Kingdom . Rashi refers the words unto the series of Prophets , which were afterwards raised up ; Aben Ezra to Joshua ; others to Jeremiah upon the rejection of whose warnings , the people were carried into captivity , which they collect from v. 19. Whatever now they pretend , of old they looked for some one signal Prophet from this place , which should immediately come before the Messiah himself ; Thence was that Question in their Examination of John Baptist ; Art thou that Prophet , John 1.21 . namely whom they looked for from this Prediction of Moses . But it is the Messiah himself and none other that is intended . For First , None other ever arose like unto Moses . This is twice repeated ; in the words of Moses unto the people ; v. 15. God will raise thee up a Prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto me ; and in the words of God to Moses ; v. 18. I will raise them up a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto thee , as thou art . Lipman a blasphemous Jew in his Nizzachon contends that Jesus cannot be intended ; because he was not like Moses ; for Moses was a man only , Jesus declared himself to be God ; Moses had Father and Mother , Jesus had not as we say ; But the comparison intended , doth not at all respect their Persons , or their Natures , but their Office. It was in the Prophetical Office that the Prophet foretold , was to be like unto Moses : It is a Law-giver , one that should institute New Ordinances of Worship by the Authority of God for the use and Observance of the whole Church , as Moses did ; one that should reveal the whole will of God , as Moses did , as to that season wherein God employed him . That this could not be Joshua , nor any of the Prophets that ensued , is evident from that Testimony of the Holy Ghost , Deut. 34. v. 10. There arose not since a Prophet in Israel like unto Moses . This must therefore be referred unto some singular Prophet who was then to come , or there is an express contradiction in the Text. And this is none other but the Messiah , concerning whom they acknowledge that he shall be a Prophet above Moses . Secondly , the extermination threatned unto the people , upon their disobedience unto this Prophet , here promised , v. 19. never befell them , untill they had rejected the Lord Jesus , the true and only Messiah . Wherefore this place is rightly applyed unto him in the New Testament , Acts 3.22 , 23. Chap. 7.37 . And we have hence a farther discovery of the Nature of the Deliverer , and Deliverance promised of old , and therein of the Faith of the Antient Church ; He was to be a blessed Prophet to reveal the mind and will of God ; which also he hath done unto the utmost . And from this place it is that the Jews themselves in Midrash Coheleth , cap. 1. say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The latter Redeemer is to be like the former . Deut. 25. v. 19. Thou shalt blot out the Remembrance of Amaleck from under Heaven , § 12 thou shalt not forget it . Jonathan ; Targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And also in the dayes of the Messiah the King , thou shalt not forget it . But as this savours too much of those revengefull thoughts which they frequently discover themselves to be filled withall ; so all these apprehensions proceed from the Old Tradition that by the Messiah we should be delivered from the hands of all our Enemies , which they being carnal and earthly , do wrest to give countenance unto their own desires and imaginations . Deut. 30. v. 4. If any of thine be driven out unto the utmost parts of heaven , from thence § 13 will the Lord thy God gather thee , and from thence will he fetch thee . Jonath ▪ Targum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from thence will the word of the Lord gather thee by the hand of Elijah the great Priest , and from thence will he bring thee by the hand of Messiah the King. The place is not amiss applyed unto the Deliverance which they shall one day have by the Messiah , for it is to happen after the whole Curse of the Law is come upon them for their disobedience , and that they shall turn again unto the Lord by Repentance , v. 1 , 2. And whereas the words are doubled , they suppose them to intimate a-double work of Deliverance ; one whereof they have committed to Elias from Mal. 4. v. 5. who was to be , and was the fore-runner of the Messiah . And these are places in the Books of Moses wherein they acknowledge that mention is made of the Messiah ; For that way whereby the Church of old was principally instructed in his work and office , namely in the Sacrifices and Ceremonies of the Law , they know nothing of it ; nor shall it here be insisted on , seeing it must have so large a place in the Exposition of the Epistle its self . § 14 1 Sam. 2.10 . He shall give strength unto his King , and exalt the horn of his annointed . Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he shall exalt the Kingdom of his Messiah . In Midrash Tillim also on Psalm 75. they ascribe this place unto the Messiah , and reckon his Horn as the tenth horn of strength granted unto Israel . R. Levi Ben Gershom understands , by the King in the first place , He shall give strength unto his King ; Saul , and by Messiah in the close of the words , David , who was to be annointed by Samuel the Son of Hanna whose words these are ; Kimchi applies the words to the M●ssiah , whom as he sayes , she intended by the Spirit of Prophesie ; or spoke of from Tradition . And indeed the words seem directly to intend him . For by him alone doth the Lord judge the Ends of the Earth , and he was the Annointed whose Power he would signally exalt . And I mention this place only as an instance of the Faith of the Church of old , who in all their mercies , still had a regard unto the Great Promise of the Messiah , which was the Fountain of them all . And therefore Hanna here closeth her Prophetical Eulogie with her acknowledgement thereof , and faith therein . § 15 2 Sam. 23. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that Ruleth in man , just , Ruler , in or of , the fear of the Lord : Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He said he would appoint unto me a King , which is the Messiah , who shall arise and Rule in the fear of the Lord. And it refers th●s whole last Prophesie of David , or his last words , that he spake by the inspiration of the Holy Ghost , unto the dayes of the Messiah ; whence it gives this Preface unto them ; These are the words of the Prophesie of David , which he proph●sied concerning the End of the world , or for the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the dayes of Consolation that were to come . Rab. Isaiah , and Rashi , interpret the words of David himself ; and Kimchi also , but he mentions the application of it unto the Messiah , who was to come of David , whom God would raise up unto him , which he approveth of . Christian Expositors who follow the Jews , interpret those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of Israel spake to me , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake concerning me ; that is by Samuel who annointed me to be King. Some , he spake unto me by Nathan . Our Translators keep to the Letter ; he spake unto me . And that alone answers unto the words of the Verse foregoing ; The Spirit of the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake in me , or to me ; so are the Revelations of God expressed ; See Zech. 4. v. 1 , 4. and it expresseth the Communication of the mind of God , unto the Prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not his speaking by him unto others ; And from these very words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the Lord spake in me , do the Jews take occasion to cast the writings of David , amongst those which they assign unto that kind of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Books written by inspiration of the Holy Ghost . The other words also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his word was in my tongue , manifest that it is David himself that is spoken unto , and not of , in the third Verse ; and therefore it is some other who is Prophesied of by him , namely the Messiah . And this the words whereby he is described do also manifest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ruling in man ; that is , saith Jarchi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : over Israel who is called man ; as it is said , and ye the flock of my pasture are men ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you are man. Ezek. 34.1 . But where the word Adam is used with this praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here , it no where signifies Israel ; but is expresly used in a contradistinction from them ; as Jerem. 32.20 . which hast set Signs and Wonders in the Land of Aegypt , even unto this day ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in Israel and in Adam , that is as we render it , amongst other men that are not Israel . So that if any especial sort of men are intended in this Expression , it is not Israel , but other men . And indeed this word is commonly used to denote mankind in general ; as Gen. 6. v. 3. Chap. 9. v. 6. Exod. 8.18 . Chap. 9.10 . Chap. 13.2 . and universally , where ever it is used , it signifies either all mankind , or humane nature . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is the Ruler over all mankind , which is the Messiah alone . Unless we shall inte●pret this Expression by that of Psal. 68. v. 19. Thou hast ascended on high , thou hast lead captivity captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accepisti dona in homine ; and thou hast received gifts in man , that is , in the humane nature exalted , whereof the Psalmist treats in that place . For whereas the Apostle Eph●s . 4. v. 8. renders these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gave gifts unto men , it is manifest that he expresseth the End and Effect of that which is spoken in the Psalm ; for the Lord Christ received gifts in his own humane nature , that he might give and bestow them on others , as Peter declareth , Acts 2. v. 33. The remainder also of the words contain a description of the Messiah ; He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the just and Righteous One , Acts 3.14 . And He alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he that rules in the things that concern the fear and Worship of God. Isa. 11. v. 2 , 3. So that this place doth indeed belong unto the faith of the Antient Church concerning the Messiah . 1 Kings 4. v. 33. In stead of those words concerning Solomon , He spake of Trees § 16 from the Cedar Tree that is in Lebanon , unto the Hyssop that springeth out of the Wall ; The Targum reads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be Prophecied of the Kings of the house of David in this world , ( the duration of time and state of things under the Old Testament ) and of the Messiah in the world to c●me ; so they call the dayes of the Messiah . I know of none who have considered what occasion the Targumists could take from the words of the Text , to mention this matter , in this place . I will not say , that he doth not intend , the Book of Canticles , wherein under an Allegory of Trees , Herbs , and Spices , Solomon Prophesieth of , and sets forth the Grace and Love of Christ towards his Church , and wherein many things are by the latter Targumist applied unto the Messiah also , as we shall see . There is mention likewise made of the Messiah in the Targum , by an addition unto § 17 the Text , Ruth 3. v. 15. It was said in the Prophesie , that six Righteous Persons should come of Ruth , David , and Daniel with his Companions , and the King M●ssiah . The general End of the writing of this Book of Ruth , was to declare the Providence of God about the Genealogie of the Messiah . And this seems to have been kept in Tradition amongst them . And for this Cause doth Matthew expresly mention her name in his Rehearsal of the Genealogie of Christ , M●t. 1. v. 5. For it being a Tradition amongst the Jews , that this was the end of the writing of her Story , whereon they add that consideration unto the Text in their Targum , it was remembred by the Evangelist , in a compliance therewithall . The place of Job wherein he expresseth his faith in him , and expectation of Redemption § 18 by him , hath been already explicated and vindicated , so that we shall not need here to insist upon it again . The Psalms next occur . In David the Light and Faith of the Church began to be greatly inlarged . The Renovation of the Promise unto him , the confirmation of it by an Oath , the Confinement of the Promised Seed unto his Posterity , the establishment of his Throne and Kingdom , as a Type of the Dominion and Rule of the Messiah , with the especial Revelations made unto him , as one that signally longed for his coming , and rejoyced in the prospect which he had of it , in the Spirit of Prophesie , did greatly further the Faith and Knowledge of the whole Church . Hence forward therefore the mention of him is multiplied , so that it would be impossible to insist on all the particular instances of it ; I shall therefore only call over some of the most eminent , with an especial respect unto the concurrence of the Perswasion and Expectation of the Jews . Psal. 2. v. 2. The Rulers take counsell together against the Lord and against his Annointed ; § 19 His Messiah , as the Word should be left uninterpreted . Targum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against his Messiah . The Talmudists in several places acknowledge this Psalm to be a Prophesie of the Messiah , and apply sundry Passages thereof unto him . And those words , Thou art my Son , this day have I begotten thee , are not amiss expounded by them in Tract . Succah . cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will this day reveal unto men that thou art my Son ; for so are they applyed by our Apostle dealing with the Jews , Acts 13. v. 33. Heb. 1. v. 5. namely , unto his Resurrection from the Dead , whereby he was declared to be the Son of God with Power ; Rom. 1. v. 4. All the principal Expositors amongst them , as Rashi , Kimchi , Aben Ezra , Bartenora , or Rab. Obodia , acknowledge that their antient Doctors and Masters expounded this Psalm concerning the Messiah . Themselves , some of them apply it unto David ; and say it was composed by some of the singers concerning him , when he was annointed King , which the Philistins hearing of , prepared to war against him , 2 Sam. 5.17 . This is the conceit of Rashi ; who therein is followed by sundry Christian Expositors , with no advantage to the Faith. And I presume they observed not the Reaso● he gives for his Exposition ; Our Masters , saith he , of blessed memory , interpret this Psalm of the King Messiah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as the words sound , and to answer the Hereticks , it is meet , or right to expound it of David . Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that we may answer the Hereticks , or Christians , are left out in the Venice and Basil Editions of his Comments , but were in the old Copies of them . And this is the plain Reason why they would apply this Psalm to David , of whom not one Verse of it can be truly and rightly expounded , as shall be manifested elsewhere ; And it is a wise answer which they give in Midrash Tehillim unto that Testimony of v. 7. where Gods calls the Messiah his Son , to prove him to be the natural Son of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And hence we may have an Answer for the Hereticks , who say that the holy blessed God hath a Son. But do thou answer , he sayes not thou art a Son to me ; but thou art my Son. As though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art my Son , did not more directly express the Filiation of the Person spoken of , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would do . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatically expressive of a natural Relation , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my Son , than a Son to me ; See Gen. 27.21 . And in this Psalm we have a good part of the Creed of the Antient Church concerning the Messiah , as may be learned from the Exposition of it . § 20 Psal. 18. v. 32. Targum ; Because of the Miracles and Redemption which thou shalt work for thy Messiah . I mention this place only , that it may appear , that the Jews had a Tradition amongst them , that David in this Psalm bare the person of the Messiah , and was considered as his Type . And hence our Apostle applies those words , v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will put my trust in him , unto the Lord Jesus Christ , Heb. 2. v. 13. See also Psalm 20. v. 7. § 21 Psal. 21. v. 1. The King shall joy in thy strength O Lord. Targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the King Messiah shall rejoyce . v. 7. For the King trusteth in the Lord. Targum ; Messiah the King. And in Midrash Tehillim those words of v. 3. Thou settest a Crown of pure Gold on his head , are also applyed unto him . There is no mention of him in the Targum on Psalm 22. nor in the Midrash ; but we shall afterwards prove at large , that whole Psalm to belong unto him , and to have been so acknowledged by some of their antient Masters , against the Oppositions and Cavils of their latter Seducers . § 22 Psal. 45. The Targum hath given an especial Title unto this Psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Psalm of Praise for the Elders ( Assessors ) of the Sanhedrim of Moses : intimating that something eminent is contained in it . And those words , v. 2. Thou art fairer than the children of men ; are rendered in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Thy Beauty O King Messiah is more excellent than that of the Sons of Men ; And Grace , in the next words is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Prophecy ; not amiss ; And those words v. 7. Thy Throne O God is for ever and ever , are retained with little alteration . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Seat of thy Glory O God , remaineth for ever and ever : applying it unto the Messiah ; which illustrious Testimony given unto his Deity , shall be vindicated in our Exposition of the words , as cited by our Apostle ; Heb. 8. Kimchi expounds this Psalm of the Messiah . Aben Ezra sayes , it is spoken of David , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concerning Messiah his Son , who is likewise called David ; as David my Servant shall be their Prince for ever . Ezek. 37. v. 25. § 23 Psalm 68. & 69. are illustrious Prophecies of the Messiah , though the Jews take little notice of them ; and that because they treat of two things which they will not acknowledge concerning him ; The former expresseth him to be God , v. 17 , 18. and the other his sufferings from God and men , v. 26. both which they deny and oppose . But in Shemoth Rabba , Sect. 35. they say of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 32. The Princes that shall come out of Aegypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; All Nations shall bring gifts to the King Messiah , referring the Psalm to his dayes and work . The same Exposition is given of the place in Midrash , Esther , cap. 1. v. 1. and by R. Obodia Haggaon on the Place . § 24 Psal. 72. v. 1. Give the King thy Judgements O God ; Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give the sentence of thy Judgement unto the King Messiah . And herein they generally agree . Midrash on the Title ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; This is the King Messiah , as it is said , a Rod shall come forth from the stemm of Jesse , Isa. 11. v. 1. And Aben Ezra on the same Title ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; A Prophecy of David , or of one of the Singers , concerning Solomon , or concerning the M●ssiah . And Kim●hi acknowledgeth that this Psalm is expounded by many of them concerning the Messiah . Rashi applies it unto Solomon , as a Prayer of David for him ; whereof he gives this as the occasion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He Prayed this Prayer for his Son Solomon , because he saw by the Holy Ghost that he would ask of God an heart to understand , and keep , or do Judgement . And although he endeavours vainly to apply v. 5. unto his dayes , They shall fear thee as long as the Sun and Moon endure ; and v. 7. In his dayes shall the Righteous flourish , and abundance of Peace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill there be no Moon ; yet when he cometh unto those words , v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there shall ▪ be an handfull of Corn in the Earth , he adds , Our Masters interpret this of the Cates or Dainties in the Dayes of the M●ssi●h , and expound the whole Psalm concerning Messiah the King ; And this he was enforced unto , lest he should appear too openly to contradict the Talmudists , who frequently apply this Psalm unto him , and have long Discourses about some passages in it , especially this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 17. which are much insisted on by Martinus Raymundus , Petrus Galatinus , and others . The vulgar Latin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reads erit Firmamentum ; in terra , which I should suppose to be corrupted from frum●ntum ; but that the LXX . who are followed also by other Translations , as the Arabick and Aethiopick , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firmamentum . And this some think to be corrupted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an handfull of Corn , which is very probable . Neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where else used in the Scripture , and may as well have something forreign in it , as come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So also v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else used for sobolescet , or pliabit , as it is here rendered ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son , which is but thrice used in that signification ; Gen. 21. v. 23. by a Philistin ; and Job 18. v. 19. by an Arabian ; and Isa. 14. v. 22. concerning a Son among the Chaldaeans ; which argue it to be a forreign word ; being properly used in a Prophesie of the calling of the Gentiles ; as this is ; so in the same subject it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasmannim shall come to the Messiah , Psal. 68.32 . which we render Princes , and it may be such were intended ; but the word seems to be Aegyptian for Hebrew it is not , though afterwards used among the Jews , whence the family of Mattathias were called Hasmoneans . But to return ; it is evident that in this Psalm much light was communicated unto the Church of old , into the Office , Work , Grace , Compassion and rule of the Messiah , with the Calling , and glorious access of the Gentiles unto him . There is mention likewise made of him in the Targum on Psalm 8. v. 16. The vineyard § 25 which thy right hand hath planted ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the branch thou hast made strong for thy self , so our Translation ; but all Old Translations , as the LXX , vulgar Latin , Syriac● , interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Analogie unto the preceding Allegory of the Vine , but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. and render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Super filium hominis , and upon the Son of man , whom thou madest strong for thy self . Targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for the King Messiah whom thou hast strengthened or fortified , for thy self . And we know how signally in the Gospel he calls himself the Son of man ; and among other names ascribed unto him the Talmudists say , he is called jinn●n , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son. And v. 18. he is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Son of man , whom thou madest strong for thy self ; And hereunto doth Aben Ezra refer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing Verse . And for that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let thy hand be upon the man of thy Right hand ; he observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when ever Jad the hand , that is the hand of God , hath Beth following it , it is for reproach or punishment , unto them whom it respects ; as Exod. 9. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Behold the hand of the Lord is upon thy Cattel , that is , for their destruction . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if Beth follow not , it is for praise , or help ; as Psalm 119. v. 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let thine hand help me , or be for my help . So that the words are a prayer for the Son of man , And as our Lord Christ was the Son of man ; so he was the true Vine , whereof the Father is the Husbandman , and his Disciples the branches , John 15. v. 1 , 2 , 3 , 4 , 5. And he himself also was called out of Aegypt , Matth. 2. v. 15. as was the Vine spoken of in this Psalm ; so that , he who is afflicted in all the afflictions of his People , is principally intended in this Prophetical Psalm . Aben Ezra would have the Son of man , to be Israel ; but not seeing how well it can be accommodated unto them , he adds , the words may respect Messiah Ben Ephraim an Idol of their own setting up . But the Targum acknowledgeth the true Messiah here ; For whose sake the Church is blessed , and by whom it is delivered . The 110th Psalm is a signal Prophesie of him ; describing his Person , Kingdom , § 26 Priesthood , and the work of Redemption , wrought by him . But whereas sundry things in this Psalm , are interpreted and applied unto the Lord Christ by our Apostle in his Epistle unto the Hebrews , where they fall directly under our consideration , I shall here only briefly reflect on some of their own confessions , although it be a signal declaration of the faith of the Church of old , scarcely to be parallel'd in any other place . The later Masters indeed observing how directly and openly this Psalm is applied unto the Lord Christ in the New Testament , and how plainly all the Passages of it are accommodated unto the Faith of Christians concerning the Messiah , his Office and Work , do endeavour their utmost to wrest it unto any other , as shall elsewhere be manifested . Yea , the Targum its self is here silent of the Messiah , for the very same Reason , and perverts the whole Psalm to apply it unto David ; and yet is forced on v. 4. to refer the things spoken of unto the World to come , or Dayes of the Messiah . And the most of their Masters when they mention this Psalm occasionally , and mind not the Controversie they have about it with Christians , do apply it unto him . So doth the Midrash Tehillim on Psalm 2. v. 7. and also on this Psalm , v. 1. though there be an endeavour therein foolishly to wrest it unto Abraham . Ra. Saadias Gaon , on Dan. 7. v. 13. whose words are reported by Solomon Jarchi on Gen. 35. v. 8. Ra. Arama on Gen. 15. as he is at large cited by Munster on this Psalm . Moses Haddarshan on Gen. 18. v. 1. Ra. Obediah , on the place ; All whose words it would be tedious here to report . It is sufficiently manifest that they have an open conviction , that this Psalm contains a Prophecy concerning the Messiah ; and what excellent things are revealed therein touching his Person , and Offices , we shall have occasion to declare in the Exposition of the Epistle its self , wherein the most material passages of it , are applied unto our Lord Jesus Christ. § 27 In the Targum on the Canticles there is frequent mention also of the M●ssiah ; as Chap. 1. v. 8. Chap. 4. v. 5. Chap. 7. v. 14. Chap. 8. v. 1 , 2 , 3 , 4. But because the Jews are utterly ignorant of the true Spiritual sense of that Divine Song , and the Targum of it , is a confused Miscellany of things sufficiently heterogeneous , being a much later endeavour than the most of those on the other Books , I shall not particularly insist on the places cited , but content my self with directing the Reader unto them . The like also may be said of Eccles. Chap. 1. v. 11. Chap. 7. v. 25. where without any occasion from the Text , the mention of him is importunely inculcated by the Targumists . § 28 We are now entring on the Prophets , the Principal Work of some whereof , was to testifie before hand the sufferings of Christ , and the Glory that was to follow , 1 Pet. 1. v. 11. And therefore I do not at all design to gather up in our passage all that is foretold , promised , declared and taught concerning him in them , ( a work right worthy of more peace , leisure and ability than what in any kind I am entrusted withal ) but only to report some of the most eminent places , concerning which we have the common suffrage of the Jews in their general Application unto the Messiah . Among these , that of Isaiah , Chap. 2. v. 2 , 3 , 4. occurreth in the first place . And it shall come to pass in the last dayes , that the Mountain of the house of the Lord shall be established in the top of the Mountains , and shall be exalted in the top of the Hills , and all Nations shall flow unto it : and many people shall go and say , come ye , and let us go up to the Mountain of the Lord , to the House of the God of Jacob , and he will teach us of his Wayes , and we will walk in his Paths : For out of Zion shall go forth the Law , and the Word of the Lord from Jerusalem . And he shall judge among the Nations , and shall rebuke many people , and they shall beat their Swords into Plow-shares . The same Prophesie is given out by Micah , in the same words , Chap. 4. v. 1 , 2 , 3. And by the common consent of the Jews , the Messiah is here intended , although he be not mentioned in the Targum . The Talmudical Fable also of the lifting up of Jerusalem three Leagues high , and the setting of Mount Moriah on the top of Sinai , Carmel , and Tabor which shall be brought together unto that purpose , mentioned in Midrash Tehellim , and in Baba Bathra ; distinc . Hammocher , is wrested from these words . But those also of them who pretend to more sobriety , do generally apply them to the promised Messiah . Kimchi gives it for a Rule , that that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes , doth still denote the times of the Messiah , which I suppose is not liable unto any exception . And as he giveth a tolerable Exposition of the establishing of the Mountain of the Lord , on the top of the Mountains , assigning it to the Glory of the Worship of God , above all the False and Idolatrous Worship of the Gentiles , which they observed on Mountains and High Places , so concerning those words , v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall judge among the Nations , he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Judge ; or He that judgeth is the King Messiah . The like also saith Aben Ezra on the same place , and Jarchi on the same words in the Prophesie of Micah . And as this is true , so whereas Jehovah alone is mentioned in the foregoing Verses , unto whom and no other this expression can relate , how it is possible for them to deny that the Messiah is the Lord , the God of Jacob also ; for undeniably it is he , concerning whom it is said , that he shall judge among the Nations ; And by their confession that it is the Messiah who is the Shophet the Judge here intended , they are plainly convinced out of their own mouths , and their infidelity condemned by themselves . Abarbinel seems to have been aware of this entanglement , and therefore as he wrests the Prophesie , ( by his own confession contrary to the sense of all other Expositors ) unto the times of the building of the Second Temple ; so because he could not avoid the conviction of one that should judge among the Nations , he makes it to be the House it self , wherein as he sayes , Thrones for Judgement were to be erected ; the vanity of which figment secures it from any further confutation . We have then evidently in these words three Articles of the Faith of the Antient Church concerning the Messiah ; as First , That as to his Person , he should be God and man ; the God of Jacob , who should in a bodily presence judge the People , and send forth the Law among the Nations , v. 4. Secondly , That the Gentiles should be called unto faith in him , and the Obedience of his Law , v. 3. Thirdly , That the Worship of the Lord in the dayes of the Messiah should be far more glorious than at any time whilest the first Temple was standing , for so it is foretold , v. 2. and so our Apostle proves it to be , in his Epistle to the Hebrews . And this whole Prophesie is not a little perverted by them , who apply it to the defeat of Resin and Pekah when they came against Jerusalem , and who in their Annotations on the Scripture , whereby they have won to themselves a great Reputation in the world , seldom depart from the sense of the Jews , unless it be where they are in the Right . Isa. 4. v. 2. In that day shall the branch of the Lord be Beauty and Glory . Targ. § 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; at that time shall the Messiah of the Lord be for Joy and Honour . And this Prophesie also is by the most learned of the Rabbins applied unto the Messiah . Kimchi interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the branch , by that of Jerem. 23. v. 5. I will raise up unto David a Righteous Branch , a King shall reign and prosper . Aben Ezra enclines unto them who would have Hezekiah to be intended ; a Christian Expositor refers the words to Ezra and Nehemiah , upon the return from the Captivity , on what grounds he doth not declare . Abarbinel having , as is his manner alwayes , repeated the various Expositions and Opinions of others , adds at last , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; others expound the words of the Messiah our Righteousness ; let him be speedily revealed . But they may also do well to consider , that the Person here promised to be the Beauty and Glory of the Church , by whom the Remnant of Israel , which are written in the Book of Life shall be saved , is the BRANCH of the Lord , and the Fruit of the Earth ; which better expresseth his two Natures in one Person , than that he should be for a while a barren Branch , and afterwards bear fruit in the destruction of Gog and Magog , which is their gloss on the words . The illustrious Prophesies concerning the name of the Messiah , Immanuel , and his being born of a Virgin , Chap. 7. & 8. must be handled apart afterwards and vindicated from the exceptions of the Jews , and are therefore here omitted . Isaiah 9. v. 6. And his Name shall be called Wonderfull , Counsellor , the mighty God , § 30 the everlasting Father , the Prince of Peace . Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And his Name is called of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Micah 5. v. 2. Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , as in the next words , from everlasting , from the dayes of Eternity . For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be frequently used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before the face or sight , as the words of the Targumist are here vulgarly translated , ( as in the Translation in the Polyglott Bibles ) a facie admirabilis Consilii Deus , which is blamed by Cartwright in his Mellificium , for not putting Deus in the Genitive Case , as well as admirabilis , ( which indeed were rational , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were necessarily a facie , ) but it is also used absolutely with reference unto time , and so there is no need that the following words should be regulated thereby . So is it twice used , as Prov. 8. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and before his works , that were wrought ; that is from Eternity . And v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and before the World. And in that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes used ; as Isaiah 23. v. 7. Psalm 78. v. 2. Isa. 46. v. 10. And thus the words will yield a better sense than a facie admirabilis Consilii Deus ; or that which they are cast into by Seb. Munster ; mirificantis consilium Deo fortissimo qui manet in secula . For there is no need a we have seen that the words should be cast into the Genitive Case by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And although the Targumist rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Participle , Counsellor , by the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsell , yet this hinders not , but that it may express one of his Names : Wonderfull , Counsell , God ; or mirificans consilium Deus ; or , the God of Wonderfull counsell . One , from some of the Jews , takes another way to pervert these words . Consiliarius , Deus fortis , imo saith he , Consultator Dei fortis ; i. Qui in omnibus negotiis consilia a Deo poscet , per Prophetas scilicet ; whereby this clear and honourable Testimony given unto the Deity of our Lord Jesus Christ , is weakned and impaired . Again the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be called , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Passive Sense ; which obviates the principal exception of the Modern Jews , who interpret it Actively , that it may be referred to God the Wonderfull Counsellor , who shall call him the Prince of Peace . But as this is contrary to the Targum , so also to the use of the word in like cases . For this Declaration of the Name of the Child promised , answers the Proclamation made of the Name of God , Exod. 34. v. 6. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered by Ours , and proclaimed , or , and there was proclaimed ; the name following sounded in his ears . Where the Vulgar Latin translating the word Actively , and applying it unto Moses ; Stetit Moses cum eo invocans nomen Domini , quo transcunte coram eo ait , Dominator Domine Deus ; Moses stood with him calling on the Name of the Lord , who passing by he said , O mighty Ruler , Lord God ; both corrupts the proper sense of the words , and gives us that which is directly untrue : For not Moses , but God himself gave out and proclaimed that Name as it is said expresly that he would do , Chap. 33. v. 19. and as Moses himself afterwards pleaded that he had done , Numb . 14. v. 17 , 18. But this by the way , to obviate the Judaical Sophism mentioned , that would make all the names in the Text , unless it be the Prince of Peace , to precede the Verb , and that to be actively understood . § 31 It follows in the Targum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The words are variously rendered ; some refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before ; so expressing them by , Deus Fortis , or Fortissimus ; the mighty God. Others as the Translation in the Biblia Regia , and Londin . refer to the words following , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and render it by Vir , the man ; vir permanens in aeternum ; the man abiding for ever ; but it doth not seem that this sense will hold ; for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie a man ; the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used , but only for Fortis or Fortissimus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Original is applyed to God and men ; but here it seems to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to signifie as by us translated the mighty God ; which the Targumist endeavoured also to express ; and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permanens in secula , abideing for ever , he rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity , significantly enough . Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned by some with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and rendered Messia Pacis , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Peace ; but this connexion of the words those that follow will not well bear ; wherefore , they place the name Messiah absolutely , and render the following words , whose Peace shall be multiplyed unto us in his Dayes . § 32 And this Testimony of their Targum , the present Jews are much to be pressed withal ; and there are not many from which they feel their entanglements more urgent upon them . And it would at the same time , move compassion at their blindness , and indignation against their obstinacy , for any one seriously to consider how wofully they wrest the words up and down to make a tolerable application of them unto Hezekiah , whom they would fix this Prophesie upon ; and on the occasion given us by the Targum , I shall take a little view of their sentiments on this place of the Prophet . That of old they esteemed a Prophesie of the Messiah , not only the Targum as we have seen , but the Talmud also doth acknowledge . Besides also they manifest the same conviction in their futilous Traditions . In Tractat. Saned . Distino . Cholech ; They have a Tradition that God thought to have made Hezekiah to be the Messiah , and Senacherib to have been Gog and Magog ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Property of Judgement interposed , and asked why David rather was not made the Messiah , who had made so many Songs to the praise of God. And Rabbi Hillel , as we shall see afterwards , contended , that Israel was not any more to look for a Messiah , seeing they enjoyed him in Hezekiah . Now these vain Traditions arose meerly from the concessions of their old Masters , granting the Messiah to be here spoken of , and the craft of their later ones , wresting the words unto Hezekiah , so casting them into confusion , that they knew not what to say , nor believe ; But let us see how they acquit themselves at last in this matter . Four things are here promised concerning this Child , or Son that should be given § 33 unto the Church . ( 1. ) That the Government should be on his shoulder . ( 2. ) That his name should be call●d Wonderful , Counsellor , the mighty God , the Everlasting Father , the Prince of Peace . ( 3. ) That of the increase of his Government there should be no end . ( 4. ) That he should sit on the Throne of David to order it for ever . And we may see how well they accommodate these things unto Hezekiah , their endeavours being evidently against the Faith of the antient Church , the Traditions of their Fathers , and it may be doubted their own light and conviction . First , The Government shall be on his shoulder , saith Sol. Jarchi ; Because the Rule and yoke of God shall be upon him in the study of the Law ; This pleaseth not Kimchi ( as it is indeed ridiculous ) and therefore he observeth that mention is not made of the Shoulder , but with reference unto Burden and weight ; whence he gives this interpretation of the words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Because Ahaz served the King of Assyria , and his burden was on his shoulder , he sayes of this Child , he shall not be a servant with his shoulder , but the Government shall be on him . And this it seems is all that is here promised ; and this is all the concernment of the Church in this Promise ; Hezekiah shall not serve the King of Assyria . Neither is it true , that Ahaz served the King of Assyria under tribute ; and it may seem rather that Hezekiah did so for a season , seeing it is expresly said , that he rebelled against him , and served him no more : 2 Chron. 18. v. 7. Yea , plainly he did so , and paid him by way of tribute , three hundred Talents of Silver , and thirty talents of Gold , 2 Kings 18. v. 14. So He. Aben Ezra passeth over this expression without taking notice of it . Secondly , As to the name ascribed unto him , they are for the most part agreed , and § 34 unless that one evasion which they have fixed on , will relieve them , they are utterly silent ; Now this is , as was before declared , that the words are to be read , The Wonderfull , Counsellor , the mighty God , the Everlasting Father , shall call his Name the Prince of Peace ; so that the Prince of Peace only is the name of the promised Child , all the rest are the Name of God. But ( 1. ) If words may be so transposed , and shufled together , as they are to produce this sense , there will nothing be left certain in the Scripture ; nor can they give any one instance of such a disposal of words , as they fancy in this place . ( 2. ) The very reading of the words rejects this Gloss , He shall call his Name Wonderfull ; ( 3. ) It is the name of the Child , and not of God that gives him , which is expressed for the comfort of the Church : ( 4. ) What tolerable Reason can be given for such an accumulation of Names unto God in this place ? ( 5. ) There is nothing in the l●ast , not any distinctive accent , to separate between the Prince of Peace , and the expressions foregoing ; but the same Person is intended by them all ; so that it was not Hezekiah , but the mighty God himself , who in the Person of the Son was to be incarnate , that is here spoken of . Besides , on what account should Hezekiah so eminently be called The Prince of Peace ? § 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Prince , is never used in the Scripture with reference unto any thing , but he that is so called , hath chief Power and Authority over that whereof he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince , Chief , or Captain ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the General , or Chief Commander of the Army , under whose Command , and at whose disposal it is . By the Greeks it is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as the Apostle calls our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 13.15 . the Prince of Life ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 2. v. 10. The Prince or Captain of Salvation . Nor is the word once in the Old Testament applied unto any one , but he that had Power and Authority over that which he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Prince of , to give , grant , or dispose of it , as he thought meet ; And in what sense then can Hezekiah be called the Prince of Peace ? Had he the Power of Peace of any sort in his hand ? Was he the Lord of it ? Was it at his disposal ? The most of his reign he spent in War ; first with his Neighbours the Philistins , 2 Kings 18. v. 8. And afterwards with the King of Assyria ; who took all the Cities of Juda , one or two only excepted , 2 Kings 18. v. 13. And in what sense shall he be called the Prince of Peace ? The Rabbins , after their wonted manner to fetch any thing out of a word whether it be ought to their Purpose or no , answer , that it was because of that saying , Isa. 39. v. 8. For there shall be Peace and Truth in my dayes . But this being spoken with respect unto the very latter part of his Raign , and that only with reference unto the Babylonian Captivity which was afterwards to ensue , is a sorry foundation to entitle him unto this illustrious Name , the Captain , Prince , or Lord of Peace ; which bespeaks one that had all Peace , ( and that in the Scripture Language , is all that is Good or prosperous both temporal and spiritual , in reference unto God and man ) in his power and disposal . And yet this is the utmost that any of them pretend to give countenance unto this Appellation . § 36 Abarbinel , who heaps together the Interpretations , Conjectures and Traditions of most that went before him , seems to agree with Kimchi in that , of the Government being upon his Shoulder , because his Father Ahaz sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Present unto the King of Assyria , but he did not ; whereas it is expresly said , that he paid him Tribute of three hundred Talents of Silver and thirty Talents of Gold , for the raising whereof , he emptied his own Treasures , and the Treasures of the House of God , yea , and cut off the Gold from the Doors and Pillars of the Temple , 2 Kings 18. v. 15 , 16. yet he mentions that other fancy of Rashi about the study of the Law , and so leaves it . But in this of the Name ascribed unto him he would take another course ; For finding Hezekiah in their Talmud . Tract . Saned . Pereck Chelek , called by his Masters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He who had eight names , as Senacherib is also childishly there said to have had , he would in the first place , ascribe all these names unto Hezekiah , giving withall such Reasons of them , as I dare not be so importune on the Readers patience , as to transcribe ; and himself after he had ascribed this Opinion to Jonathan the Targumist , and Rashi , embraceth the other of Kimchi before confuted . And yet knows not how to abide by that neither . § 37 Thirdly , How can it be said of Hezekiah , that of the increase of his Government there should be no end ; seeing he lived but four and fifty years , and reigned but twenty five , And his own Son Manasseh who succeeded him , was carried captive into Babyl●n . But as unto this Question , and that which follows , about his sitting upon the Throne of David for ever , after they have puzled themselves with the great Mysterie of Mem Clausum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they would have us to suppose that these words concerned only the life of Hezekiah , though it be not possible that any other word should be used more significantly expressing Perpetuity . Of the increase of his Government , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no end , it shall be endless ; and he shall rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from hence , or now , and , unto for ever , for evermore . And thus by the Vindication of this Place from the Rabbinical Exceptions , we have not only obtained our principal intention , about the promise of a Deliverer , but also shewed , who and what manner of Person he was to be , even a Child that was to be born , who should also be , the Mighty God , the Everlasting Father , the Prince of Peace , whose Rule and Dominion was to endure for ever . § 38 Isaiah 10. v. 27. The yoke shall be destroyed because of the Annointing . Targum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the People shall be broken before the Messiah . And it may be some respect may be had in these words unto the Promised Seed , upon whose account the yoke of the oppressors of the Church shall be broken ; but the words are variously interpreted , and I shall not contend . § 39 Isaiah 11.1 . And there shall come forth a rod out of the stemm of Jesse , and a branch shall grow out of his Roots . Targum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And a King shall come forth from the Sons of Jesse , and Messiah shall be annointed from the Sons of his Sons ; his Posterity . Ver. 6. The Wolf shall dwell with the Lamb : Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the dayes of the Messiah of Israel peace shall be multiplyed in the earth , — and the Wolf shall dwell with the Lamb. That this Chapter contains a Prophesie of the Messiah and his Kingdom , and that immediately and directly , all the Jews confess ; Hence is that part of their usual Song in the Evening of the Sabbath . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shake thy self from dust , arise My People clothed in glorious guise , For from Bethlehem Jesse's Son Brings to my soul Redemption . They call him the Son of Jesse from this place ; which makes it somewhat observable that some Christians , as Grotius , should apply it unto Hezekiah , Judaizing in their interpretations beyond the Jews . Only the Jews are not well agreed in what sense those words , the Wolf shall dwell with the Lamb , and the Leopard shall lye down with the Kid , &c. are to be understood . Some would have it , that the nature of the brute Beasts shall be changed in the dayes of the Messiah ; but this is rejected by the wisest of them , as Maimonides , Kimchi , Aben Ezra and others ; and these interpret the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , allegorically , applying them unto that Vniversal Peace which shall be in the world in the dayes of the Messiah . But the Peace they fancy , is far from answering the words of the Prophesie , which express a change in the nature of the worst of men , by vertue of the Rule and Grace of the Messiah . I cannot but add that Abarbinel writing his Commentaries about the time that the Europaean Christian Nations were fighting with the Saracens for the Land of Palestine , or the Holy Land , he interprets the latter end of the tenth Chapter , to the destruction of them on both sides by God , whereon their Messiah should be revealed , as is promised in this , which he expresseth in the close of his Exposition of the first Verse of Chap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And there shall prevail great War between the Nations of the world , one against another , on , or for the Holy Land , and strong Nations shall fall in it by the sword of one another , and therefore it is said , behold the Lord , the Lord of Host shall lop . Chap. 10. v. 33. And a little after , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the middest of that War shall Messiah the King be revealed ; For those Nations he would have had to be Gog and Magog ; and in many places doth he express his hopes of the ruine of the Christians by that War ; but the issue hath disappointed his hopes and desires . Ise. 16. v. 1. Send ye the Lamb to the Ruler of the Land. Targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; § 40 They shall bring their Tribute unto the Messiah of Israel . O●serving as it should seem , that the Moabites unto whom these words are spoken , were never after this time tributary to Judah , and withall considering the Prophesie of v. 5. which he applies also ( and that properly ) unto the Messiah , the Targumist conceived him to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ruler here mentioned , unto whom the Moabites are invited to yield obedience ; and I conceive it will not be very easie to fix upon a more genuine sense of the words . So also ver . 5. Then shall the Throne of the Messiah of Israel be prepared in Goodness . Doubtless with more Truth than those Christians make use of , who wrest these words also to Hezekiah . Isa. 28.5 . In that day shall the Lord of Hosts be for a Crown of Glory ; Targum ; § 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Messiah of the Lord of Hosts : the Lord of Hosts , in and with the Messiah , who is the Crown of Glory , and Diadem of Beauty in his Kingly Office and Rule unto the Remnant of his People that shall be saved by him . Isa. 42. v. 1. Behold my servant whom I uphold ; my Elect. Targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § 42 Behold my servant the Messiah . How much better than the Translation of the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; applying the words to the whole People of Israel , whereas they are expresly referred to the Lord Christ , Mat. 12. v. 17 , 18. And Kimchi on this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold my servant ; that is Messiah the King ; And Abarbinel confutes both R. Saadias , and Aben Ezra with sharpness , who were otherwise minded . How much better than he of late , who interprets these words of Isaiah himself , unto whom not one letter of the Prophesie can receive any tolerable accommodation . It is the Messiah then , by their own confession , who is intended in this Prophesie ; who is described not on horse-back in his harness as a great Warriour , such as they expect him , but one filled with the Spirit of the Lord , endowed with meekness , suffering opposition and persecution , bringing forth righteousness and truth unto the Gentiles , who shall wait for his Law , and receive it , when it is rejected by the Jews , as the event hath manifested , Isa. 43. v. 10. My servant whom I have chosen ; Targum . My servant Messiah in whom I rest . Isa. 52.13 . Behold my servant shall prosper . Targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Behold § 43 my servant the Messiah shall prosper ; In these words begins that Prophesie which takes up the remainder of this Chapter , and that whole Chapter that follows ; in the tenth Verse whereof there is mention made again of the Messiah . And this is an evidence to me that the Jews however bold and desperate in corrupting the sense of the Scripture , to countenance their infidelity , yet have not dared to intermeddle with the letter its self , no not in the Targums , which are not so sacred with them as the Text. For whereas the application of this Prophesie unto the Messiah is perfectly destructive to their whole present Perswasion and Religion , with all the hopes they have in this world , or for another , yet they never durst attempt the corrupting of the Targum where it is done , so plainly ; which yet for many Generations they had in their own power , scarce any notice being taken of it by any Christians in the world . But concerning this place we must deal with them afterwards at large . § 44 Jerem. 23. v. 5. And I will raise unto David a Righteous Branch . Targum : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and I will raise up unto David Messiah the Righteous . This is he who in the next Verse is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness . The Jews generally agree that it is the Messiah who is here intended ; and whereas a late Christian Expositor would have Zerubbabel to be designed in these words , Abarbinel himself , gives many reasons why it cannot be applyed unto any one under the Second Temple . For saith he , during that space , no one reigned as King of the house of David , nor did Judah and Israel dwell then in safety and security , they being continually oppressed , first by the Persians , then by the Graecians , and lastly , by the Romans . So He and truly ; and I see no Reason , why one should pervert the Promises concerning the Messiah , when they cannot tolerably accommodate them unto any other . For the Preservation of the name of this Righteous Branch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jehovah our Righteousness ; we may bless God for the Original ; For the Old Translations are either mistaken , or corrupt , or perverted in this place . The Vulgar Latin is the best of them which reads , Dominus justus noster ; our Righteous Lord ; which yet corrupts the sense ; and gives us an expression , that may be assigned unto any Righteous King. The LXX . far worse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And this is the name that the Lord shall call him Josedec . A corrupt word formed out of the two Hebrew words in the Original , signifying nothing , but perverted as it were on purpose to despoil the Messias of his glorious name , the evidence of his eternal Deity . Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Lord justifie us ; He seems as one observes to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pihel ; but yet this also obscures the Text. The Chaldee according unto its usual manner , when any thing occurs which its Author understood not , gives us a gloss of its own sufficiently perverting the sense of the place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let righteousness come forth to us from before the Lord in his dayes . Let them consider this instance , which is but one of many that may be given , who are ready to despise the Original Text , to prefer Translations before it , and to cherish suspicions of its being corrupted by the Jews , or of their arbitrary inventions of its Points or Vowells , whereby the sense of the words is fixed and limited . Can there be any clearer acquitment of them in this matter , than this certain Observation ; that every place almost which bears Testimony unto any thing concerning the Messiah which is denyed by them , is far more clear in the Original , than in any old Translation what ever . And hereof we have an eminent instance in this place , where this name denoting undeniably the Divine Nature of the Messiah , is preserved entire only on the Original , and that as it is pointed , as some fancy by some Jewish Masarites who lived they know not where , nor when . And those amongst our selves who are ready to give countenance unto such Opinions , or to admire the promoters of them , may do well to consider what reflection they cast thereby on that Translation which is of use among us , by the Command of Authority , than which there is no one extant in the world , that is more Religiously observant of the Hebrew Text , and that as pointed in their Bibles ; nor hath it any regard unto any , or all Translations , where they differ from the Original , as may be seen with especial respect unto that of the LXX . the stream that feeds most of the rest , in above a thousand places . But this by the way . One of late hath applyed this name unto the People of Israel ; and interprets the words , Deus nobis bene fecit ; God hath done well unto us . But we have had too much of such bold and groundless conjectures about the fundamentalls of our Faith and Worship . The Jews seek to evade this Testimony , by instances of the Applications of this name to other things ; as the Altar built by Moses , the Ark , and the City of Jerusalem . But it is one thing to have the name of God called on a place or thing to bring the occasion of it unto remembrance ; another to say that this is the name of such a Person , Jehovah our Righteousness . And whereas the Holy Ghost sayes expresly that this is his name , the Jews must give us leave to call him so , and to believe him so ; which is all we contend for . Of the same importance with this Prophesie is that of Ezek. 37. v. 24. Jerem. 30.21 . Their Nobles shall be of themselves and their Governour shall proceed from § 45 the middest of them . Targum ; Their King shall be annointed from amongst them ; and their Messiah shall be revealed unto them . And upon his account it is that God enters into a new Covenant with his People : v. 22. Jerem. 33. v. 13 , 15. For those words , Flocks shall pass again under the hand of him that telleth them , the Targum reads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the People shall be yet gathered by the Messiah ; and a Prophesie of him it is no doubt , as the fifteenth Verse makes it evident , where all the Jews acknowledge him to be intended by the Branch of Righteousness which shall spring up unto David ; who also is promised in the sixth Verse , as the Abundance , or Crown of Truth and Peace ; yet one of late hath wrested this place also to Zerubbabel . Hos. 3.5 . Seek the Lord their God and David their King. Targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; § 46 and shall obey the Messiah the Son of David their King ; The Rabbins are divided about this place ; some of them acknowledging the Messiah to be intended , others referring the Prophesie unto the Temple , or House of the Sanctuary built by the Son of David . But the words themselves , with the denotation of the time for the accomplishment of this Prophesie in the end of the Verse , will allow of no application unto any other ; and plainly discovers his mistake who would wrest this Text also to Zerubbabel . Hos. 14.8 Targum , They shall sit under the shaddow of Messiah : See Cant. 2.3 . Micah . 4. v. 8. And thou Tower of the flock , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; § 47 And thou Messiah of Israel , who art hid because of the sins of the Congregation of Zion , to thee the Kingdom shall come . This gloss I confess draws upon the Lees of Talmudical Rabbinism ; for they fancy that their Messiah was long since born , even at the appointed time , but is kept hid , they know not where , because of the sins of Israel . Micah 5. v. 2. But thou Bethlehem Ephrata , though thou be little among the thousands § 48 of Judah , yet out of thee shall he come forth unto me the Ruler over Israel , whose goings forth have been from of old , from everlasting . Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; out of thee shall the Messiah come forth before me to exercise Rule over Israel . This Prophesie was famous among the Jews of old , as designing the place where the M●ssiah was to be born , which alone is done here ; and its signal accomplishment is recorded , Matth. 2.1 , 5 , 6. Luke 2.6 , 7. And unto this day they generally acknowledge that it is the Messiah alone who is intended . And yet this consent of all the Jews , Antient and Modern , with the application of it unto the true Messiah in the Gospel , manifesting the Catholick consent of both Churches Judaical and Christian about the sense of this place , hinder not one from interpreting this place of Zerubbabel , whose goings forth as he supposeth , are said to be of old , from everlasting , because he came of the antient Kingly House of David , whereas not one word of the Prophesie ever had any tolerable appearance of accomplishment in him . For neither was he born at Bethlehem , nor was he the Ruler over the Israel of God ; much less had he the least share or interest in those eternal Goings forth which are expressed in the close of the Verse . The words are an express description of the Person of the Messiah , who though he was to be born in the fulness of time at Bethlehem , yet the existence of his Divine Nature was from of old , from Everlasting . And the Jews know not how to evade this Testimony . Rashi adds in the interpretation of the words , only that of Psalm 72. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have rendered , his name shall be continued as long as the Sun ; not reaching the sense of the place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and before the Sun was , an expression of Eternity . As Prov. 8. v. 23. Kimchi and Aben Ezra would have the words respect that long season that was to be between David and the Messiah . Bethlehem , saith Kimchi that is David who was born there , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is a long time between David and the Messiah ; But this Gloss is forced , and hath nothing in the words to give countenance unto it . It is the Messiah that is said to be born at Bethlehem , and not David , as shall afterwards be evinced ; And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes some Acts , or actings of him that is spoken of and not his Relation unto another not spoken of at all . Neither do those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote a long time , but directly that which is before all times ; See. Prov. 8.22 . He yet proceeds to answer them who say the Messiah is God from this place , because of this description of him . And first rejects the Lord Christ from being here intended , as supposing an Objection to be made with reference unto him , though he express it not ; for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is an answer unto them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He ruled not over Israel but they ruled over him . Where it is evident that some sentence written by him is left out of the Copies Printed among Christians . But poor , blind , blasphemous wretch ; this boast hath cost him and his associates in infidelity full dear . It is true , their Progenitors did unto him what ever the Counsel of God had determined ; But notwithstanding all their rage , he was exalted by the right hand of God , and made a Prince and a Saviour , having ruled ever since over the whole Israel of God , by his Word and Spirit , and over them , his stubborn Enemies with a Rod of Iron . He adds that it is false that these words are applicable unto the Eternity of God , for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God was before the dayes of everlasting ; as though in the same sense God were not expresly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here ; see Habbak . 1.11 . and to be from everlasting . And this place is well expounded by Prov. 8. v. 21 , 22 , 23. as some of the Rabbins acknowledge ; so that we have in it , an eminent Testimony given unto the Person of the Messiah , as well as unto the place of his Nativity . Of which we shall treat afterwards . § 49 Zech. 3.8 . For behold I will bring forth my servant the Branch . Targum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Behold I bring forth my servant the Messiah who shall be revealed . This Revelation of the Messiah relates unto their apprehension of his being born long since , but to lye hid because of their sins , as was before intimated . And in like manner is he three times more mentioned by the Targumist in this Prophesie , Chap. 4. v. 7. Chap. 6. v. 12. Chap. 10. v. 4. In all which places he is certainly designed by the Holy Ghost . There are also many of them , who acknowledge him to be intended , Chap. 9. v. 9. Chap. 11. v. 12 , 13. Chap. 12. v. 10. where he is not mentioned in the Targum . I have not insisted on these Places , as though they were all the Testimonies that to the same purpose might be taken out of the Prophets , seeing they are a very small portion of the Praedictions concerning the Person , Grace and Kingdom of the Messiah , and not all those which are most eminent in that kind ; but because they are such as wherein we have either the consent of all the Jews with us in their application , from whence some advantage may be taken for their conviction , or we have the suffrage of the more antient and authentick Masters to reprove the Perversness of the Modern Rabbins withall . § 50 And this is He whom we enquire after . One who was promised from the Foundation of the world , to relieve mankind from under that state of Sin and Misery whereinto they were cast by their Apostasy from God. This is he who from the first Promise of him , or intimation of Relief by him , was the Hope , Desire , Comfort , and Expectation of all that aimed at Reconciliation and Peace with God ; Upon whom all their Religion , Faith and Worship was founded , and in whom it centered . He , for whose sake , or for the bringing of whom into the world , Abraham and the Hebrews his Posterity were separated to be a peculiar people distinct from all the Nations of the Earth ; In the faith of whom , the whole Church in , and from the Dayes of Adam , that of the Jews in especial , celebrated its Mystical Worship , endured Persecution and Martyrdom , waiting and praying continually for his Appearance ; He whom all the Prophets taught , Preached , Promised , and raised up the Hearts of Believers unto a desire and expectation of , describing before hand his sufferings , with the Glory that was to ensue . He of whose coming a Catholick Tradition was spread over the world , which the old Serpent , with all his subtility , was never able to obliterate . Exercitatio X. Ends of the Promises and Prophesies concerning the Messiah . Other wayes of his Revelation . Of his Oblation by Sacrifices . Of his Divine Person by Visions . What meant in the Targums by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word of God. The Expression first used , Gen. 3.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what or who . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apprehensions of the Antient Jews about the Word of God. Of the Philosophers . Application of the Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Son by John. Expressions of Philo. Among the Mahumetans , Christ called the Word of God. Intention of the Targumists vindicated . How the Voice walked . Aben Ezra refuted ; and R. Jona . The appearance of the second Person unto our first Parents . Gen. 18.1 , 2 , 3. Gods appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suddenness of it . Who appeared . The occasion of it . Reflection of Aben Ezra on some Christian Expositors : retorted . A Trinity of Persons not proved from this place . Distinct Persons proved . No created Angel representing the Person of God called Jehovah . Chap. 19.24 . from the Lord. Exceptions of Aben Ezra and Jarchi removed . Appearance of the second Person . Gen. 32.24 , 26 , 27 , 28 , 29 , 30. Occasion of this Vision . The Person ; in appearance a man : in Office , an Angel : in nature God. Gen. 48.16 . Hos. 12.3 , 4 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . Who it was that appeared . Exod. 3.2 , 3 , 4 , 5 , 6 , 14. God that appeared . Exod. 19.20 , 21 , 22. Who gave the Law. Not a created Angel. The Ministery of Angels how used therein . Exod. 23.20 , 21 , 22 , 23. Chap. 33.2 , 3 , 4 , 13 , 14. Different Angels promised . The Angel of Gods presence who . Josh. 5.13 , 14 , 15. Captain of the Lords h●st described . Sense of the Antient Church concerning th●se Appearances . Of the Jews . Opinion of Nachmanides . Tanchuma . Talmud . Fiction of the Angell rejected by Moses , accepted by Joshua . Sense of it . Metatron . Wh● . Derivation of the Name . WEE have seen how plentifully God instructed the Church of old , by his § 1 Prophets , in the knowledge of the Person , Office , and work of the Messiah . And this He did , partly , that nothing might be wanting unto the Faith and Consolation of Believers , in a suitableness and proportion unto that condition of Light and Grace , wherein it was his good pleasure to keep them before his actual coming ; and partly , that his Righteous Judgements in the rejection and ruine of those who obstinately refused him , might from the means of their conviction be justified and rendered glorious . Neither were these Promises and Predictions alone the means whereby God would manifest and reveal him unto their faith . There are two things concerning the Messiah , which are the Pillars and Foundation of the Church . The One is his Divine Nature ; and the other his Work of Mediation in the Att●nement for sin , which he was to make by his suffering , or the Sacrifice of himself . For the Declaration of these , unto them who according unto the Promise looked for his coming , there were two especial wayes or means graciously designed of God. The latter of these wayes , was that Worship which he instituted , and the various Sacrifices which he appointed to be observed in the Church , as Types and Representations of that one Perfect Oblation which he was to offer in the Fulness of time . The unfolding and particular application of this way of Instruction , is the principal design and scope of the Apostle in his Epistle unto the Hebrews . Whereas therefore that must be at large insisted on in our Exposition of that Epistle , I shall not anticipate what is to be spoken concerning it in these previous Discourses , which are all intended in a subserviency thereunto . The other way which concerns his Divine Person , was by those Visions and Appearances of the Son of God as the Head of the Church , which were granted unto the Fathers under the Old Testament . And these as they are directly suited unto our Purpose , in our enquiry after the Pro●nosti●●s of the Advent of the Messiah , so are they eminently usefull for the conviction of the Jews . For in them , we shall manifest that a Revelation was made of a di●tinct P●rson in the Deity , who in a peculiar manner did mannage all the concernments of the Church after the entrance of sin . And herein also according unto our proposed Method , we shall enquire what Light concerning this Truth hath been received by any of the Jewish Masters ; as also manifest , what confusions they are driven unto , when they seek to evade the Evidence that is in the Testimonies to this Purpose . § 2 There is frequent mention in the Targumists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Word of the Lord. And it first occurs in them , on the first appearance of a Divine Person , after the Sin and Fall of Adam . Gen. 3. v. 8. The words of the Original Text are ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they heard the voice of the Lord God walking in the Garden . The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking , may be as well referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice , as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord God ; vocem Domini Dei ambula●tem . And although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or verbum pr●l●tum , the outward voice , and sound thereof , yet when applyed unto God , it frequently denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Almighty Power whereby he effecteth what ever he pleaseth . So Psal. 29. v. 3 , 4 , 5 , 6 , 7 , 8 , 9. those things are ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this voice of the Lord , which elsewhere are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 1. v. 3. to the word of his Power , which the Syriack renders by the Power of his Word , intending the same thing . Now all these mighty works of Creation or Providence which are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to this voice of the Lord , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the word of his Power , or his powerfull Word , are immediately wrought per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the essential Word of God , John 1. v. 3. Col. 1. v. 16. which was with God in the Beginning , or at the Creation of all things , John 1. v. 1 , 2. as his eternal Wisdom , Prov. 8. v. 22 , 23 , 24 , 25. and Power . This expression therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word of God , that is God , the Essential Word of God , the Person of the Son. For here our first Parents heard this Word walking in the Garden , before they heard the outward sound of any Voice or Words whatever . For God spake not unto them untill after this , v. 9. The Lord God called unto Adam , and said unt● him . And this change of the appearance of God , some of the Jews take notice of ; so the Author of Tseror Hamm●r , Sect. Bereshith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Before they sinned they saw the Glory of the blessed God speaking with him , but after their sin , they only heard his voice walking . God dealt now otherwise with them than he did before . And the Chaldee Paraphrast observing that some especial presence of God is expressed in the words , renders them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And they heard the voice of the Word of the Lord God walking in the Garden . So all the Targums ; and that of Hierusalem begins the next Verse accordingly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And the Word of the Lord God called unto Adam . And this expression they afterwards make use of , in places innumerable , and that in such a way , as plainly to denote a distinct Person in the Deity . That this also was their intendment in it , is hence manifest , because about the time of the writing of the first of those Targums , which gave normam loquendi , the Rule of speaking unto them that followed , it was usuall amongst th●m to ●xpress their conc●ptions of the Son of God , by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Word of God , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So doth Philo express their sense , de Confusione Linguarum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If any be not yet worthy to be called the Son of God , yet endevour thou to be conformed unto his first begotten Word ; the m●st antient Angel , the Archangel with many names ; for he is called the Beginning , the name of God , the man according to the image of God , the S●er of Israel . How suitably these things are spoken unto the Mysteries revealed in the Gospel shall elsewhere be declared . Here I only observe how he calls that Angel which appeared unto the Fathers , and that sometimes in humane shape , the Word , the FIRST BEGOTTEN WORD . And he expresseth himself again to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For if we are not yet meet to be called the Sons of God , let us be so of his eternal image , the most Sacred Word , for that most antient Word is the image of God. How these things answer the Discourses of our Apostle about Jesus Christ , Col. 1. v. 15 , 16 , 17 , 18. Heb. 1. v. 3. is easily discerned . And this conception of theirs , was so far approved by the Holy Ghost , as suitable unto the mind of God , that John in the Beginning of his Gospel declaring the Eternal Deity of Christ doth it under this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Word of God ; the Word that was with God , and that was God , John 1.1 . For as he alludeth therein to the story of the first Creation , wherein God is described as making all things by his word , for he said of every thing , let it be , and it was made , as the Psalmist expresseth it , He spake and it was done , he commanded and it stood fa●t , Psal. 33. v. 9. which he fully declares , v. 6. By the Word of the Lord were the Heavens made , and all the Host of them by the breath of his Mouth ; in answer whereunto , he teacheth that all things were made by this Word of God , whereof he speaks , v. 3. which in the Chaldee is elsewhere also assigned unto this Word , where mention is not made of it in the Original ; as Isa. 45. v. 12. and Chap. 48. v. 13. whence it is in like manner expressed by Peter , 2 Ep. 3. v. 5. So he might have respect unto that ascription of the Work of the Redemption of the Church to this Word of the Lord which was admitted in the Church of the Jews . That place amongst others is express to this purpose , Hos. 1. v. 7. where the words of the Prophet , I will save them by the Lord their God , are rendered by the Targumist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will save , ( or redeem ) them , by the Word of the Lord their God. The Word , the Redeemer . And it is not unworthy consideration , that as the Wisest and most contemplative of the Philosophers of old , had many notions about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal Word , which was unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the formative or creative Power of the Vniverse , to which purpose many sayings have been observed , and might be reported out of Plato , with his followers , Amelius , Chalcidius , Proclus , Plotinus and others , whose expressions are imitated by our own Writers , as Justin Martyr , Clemens , Athenagoras , Tatianus , and many more , so among the Mahumetans themselves , this is the the name that in their Alcoran they give unto Jesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word of God ; So prevalent hath this notion of the Son of God , been in the World. And as those words , Ezek. 1. v. 24. I heard the voice of their wings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Voice of the Almightie , are rendered by the Targumist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Voice from the face of the Almighty , which what it is , shall be afterwards shewn , so some Copies of the LXX . read them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Voice of the WORD , that is of God , who was represented in that Vision , as shall be manifested . Some would put another sense on that Expression of the Targumists , as though it intended nothing but God himself ; and instances of the use of it in that sense have been observed . As Eccles. 8. v. 17. If a wise man say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his word , that is , say in himself ; Gen. 6. v. 6. It repented the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his word ; Also Ruth 3. v. 8. is urged to give countenance unto this suspicion ; As did Paltiel the Son of Laish , who placed his sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; between his Word and Michal the daughter of Saul the Wife of David . But ( 1. ) The former places use not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is peculiar unto the sense contended for ; ( 2. ) The Targums on the Hagiographa are a late Postalmudical endeavour , made in imitation of those of Onkelos and Ben Vzziel , when the Jews had lost both all sense of their old Traditions , and use of the Chaldee Language , any other than what they learned from those former Paraphrases . Nothing therefore can hence be concluded as to the intention of the Targumists in these words . And they can have no other sense in that of Psalm 110. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Lord said in , or to his word ; for , to my Lord , as in the Original . The Jews discern that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking , relates in this place immediately to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § 3 the voice , and not unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord God , and therefore endeavour to render a Reason of that kind of Expression . So Aben Ezra on the place giveth instances where a voice or sound in its Progress is said to walk . As Exod. 19. v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the voice of the Trumpet went and waxed strong ; and Jer. 46. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the voice thereof shall go like a Serpent . But these Examples reach not that under consideration . For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may express sometimes the Progression or increase of a Voice , yet it doth not so , but where it is intimated to be begun before ; but here was nothing spoken by God , untill after that Adam had heard this Word of God walking . And therefore R. Jona cited by Aben Ezra would apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking , unto Adam ; He heard the voice of God , as he was himself walking in the Garden , the absurdity of which Fiction the Words of the Text and Context sufficiently evince . For not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the Verse . It is therefore most probable that in the great alteration which was now coming upon the whole Creation of God , mankind being to be cast out of Covenant , the Serpent and the Earth being to be Cursed , and a way of Recovery for the Elect of God to be revealed , that He , by whom all things were made , and by whom all were to be renewed that were to be brought again unto God , did in an especial and glorious manner appear unto our first Parents , as he in whom this whole dispensation centered , and unto whom it was committed . And as after the Promise given He appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an humane shape , to instruct the Church in the Mysterie of his future Incarnation , and under the Name of Angel , to shaddow out his Office as sent unto it , and employed in it by the Father , so here before the Promise , he discovered his distinct glorious Person , as the eternal Voice or Word of the Father . § 4 Gen. 18. v. 1 , 2 , 3. And the Lord appeared unto him ( Abraham ) in the Plains of Mamre , and he sate in the Tent door in the heat of the Day ; and he lift up his Eyes and looked , and lo , three men stood by him ; and when he saw them , he came to meet them from the Tent door , and bowed himself toward the ground ; and said , my Lord if I have now found favour in thy sight , &c. The Jews in Bereshith Ketanna say , that this Appearance of God unto Abraham , was three dayes after his circumcision , from the sore whereof being not recovered , he sate in the door of his Tent , and that God came to visit him in his sickness . But the Reason of his sitting in the door of the Tent is given in the Text , namely , because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in , or about the heat of the Day , as the day grew hot : in an opposition unto the time of Gods appearance unto Adam , which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the cool aire of the day . For as when God comes to curse , nothing shall refresh the creature , though in its own nature suited thereunto , it shall wither in the cool of the day , so when he comes to bless , nothing shall hinder the influence of it upon his creatures , however any thing in its self may like the heat of the day be troublesome or perplexing . § 5 He lift up his Eyes and looked , and behold three men stood by him ; The Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Lord appeared unto him ; and the Narrative is , lo , three men stood by him ; The Lord therefore was amongst them . And it seems to be a sudden appearance that was made to him ; he saw them on a sudden standing by him ; he looked up and saw them ; and this satisfied him that it was an heavenly Apparition . § 6 The business of God with Abraham at this time was to renew unto him the Promise of the Blessing Seed , and to confine it unto his Posterity by Sarah , now when he was utterly hopeless thereof , and began to desire that Ishmael might be the Heir thereof . Unto this signal work of mercy , was adjoyned the intimation of an eminent effect of Vindictive Justice , wherein God would set forth an Example of it unto all ensuing Generations , in the destruction of Sodom and Gomorrah . And both these were the proper works of him , on whom the Care of the Church was in an especial manner incumbent , all whose blessedness depended on that Promise : and to whom the Rule of the World , the present and future Judgement thereof is committed ; that is the Person of the Son. And hence in the overthrow of those Cities , He is said to set forth an ensample of his future dealing with ungodly men , who is to be their Judge , 2 Pet. 2.6 . § 7 Aben Ezra reflects with scorn on the Christians , who from this Place , because three men are said to appear unto Abraham , and he calls them My Lord , would prove the Tri-personality of the Deity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Because of the appearance of three men , God is three , and he is one , and they are not separated or divided . How then doth he ▪ answer what they say ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Behold they forget that there came two Angels unto Sodom . That is , that two of those who appeared were Angels and no more . But if any Christians have taken these three Persons to have been the three Persons of the Trinity , it were an easie thing to out-ballance their mistake , with instances of his own and companions pernicious Curiosities and Errors . It is true , a Trinity of Persons in the Deity cannot be proved from this place , seeing one of them is expresly called Jehovah , and the other two in distinction from him are said to be Angels ; so , and no more ; Chap. 19.1 . But yet a distinction of Persons in the Deity , although not the precise number of them is hence demonstrable . For it is evident that he of the three that spake unto Abraham , and to whom he made his supplication for the sparing of Sodom was Jehovah the Judge of all the world , v. 22 , 25. And yet all the three were sent upon the work , that one being the Prince and Head of the Embassie ; as he who is Jehovah , is said to be sent by Jehovah , Zech. 2. v. 8 , 9. Neither is there any ground for the late Exposition of this and the like places , namely , that a created Angel representing the Person of God , doth both speak and act in his name , and is called Jehovah ; an invention to evade the Appearances of the Son of God under the Old Testament , contrary to the sense of all Antiquity ; nor is any reason or instance produced to make it good . The Jews indeed say , that they were three Angels , because of the threefold work they were employed in , for they say , no more than one Angel is at any time sent about the same work . So one of these was to renew the Promise unto Abraham ; another to deliver Lot ; and the third to destroy Sodom . But besides that this is a rule of their own making , and evidently false , as may be seen , Gen. 32. v. 1 , 2. 2 Kings 6. v. 17. so in the story its self , it is manifest that they were all employed in the same work ; one as Lord and Prince , the other two as his ministring servants . And this is further cleared in that expression of Moses . Chap. 19. v. 24. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord in Heaven . Targum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before the Lord , or the face of the Lord. Aben Ezra answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that this is the Elegancy of the Tongue , and the sense of it is , from himself ; and this gloss some of our late Criticks embrace . And there are instances collected by Solomon Jarchi to confirm this sense . Namely , the words of L●mech , Gen. 4. v. 23. Hear my voice ye Wives of Lamech ; not my Wives . And of David , 1 Kings 1. v. 33. Take with you the servants of your Lord ; not my servants ; And of Ahasuerus unto Mordecai , Esther 4. v. 8. Write you for the Jews in the Kings name ; not in my name . But the difference of these , from the words under consideration is wide and evident . In all these places , the Persons are introduced speaking of themselves ; and describe themselves , either by their Names or Offices , suitably unto the occasion and subject spoken of . But in this place , it is Moses that speaketh of the Lord , and had no occasion to repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were it not to intimate the distinct Persons unto whom that name denoting the nature and self-existence of God was proper ; one whereof then appeared on the Earth , the other manifesting his glorious presence in Heaven . Wherefore Rashi observing somewhat more in this expression , contents not himself with his supposed Parallel Places ; but adds , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be understood ; and gives this as a Rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; every place where it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Lord , He and his House of Judgement are intended ; as if God had a Sanhedrim in Heaven ; a fancy which they have invented to avoid the expressions which testifie unto a Plurality of Persons in the Deity . There is therefore in this place an Appearance of God in an humane shape ; and that of one distinct Person in the Godhead ; who now represented himself unto Abraham , in the form and shape wherein he would dwell amongst men , when of his seed he would be made flesh . This was one signall means whereby Abraham saw his day and rejoyced , which himself layes upon his Prae-existence unto his Incarnation , and not upon the Promise of his coming . John 8. v. 56 , 58. A Solemn Praeludium it was unto his taking of flesh , a Revelation of his Divine Nature and Person , and a pledge of his coming in humane nature to converse with men . Gen. 32. v. 24. And Jacob was left alone ; and there wrestled a man with him untill § 8 the ascending of the morning ; v. 26. And he said , let me go , for the day ascendeth ; and he said , I will not let thee go except thou bless me . v. 27. And he said unto him , what is thy name , and he said Jacob. v. 28. And he said , thy name shall be called no more Jacob , but Israel ; for as a Prince hast thou Power with God and men , and hast prevailed . v. 29. And Jacob asked him and said , Tell me I pray thee thy name ; and he said , wherefore dost thou ask after my name ? and he blessed him there . v. 30. And Jacob called the name of the place Peniel , for I have seen God face to face , and my life is preserved . This Story is twice reflected upon in the Scripture afterwards . Once by Jacob himself , Gen. 48. v. 15 , 16. And he blessed Joseph and said , God before whom my Fathers Abraham and Isaac did walk , the God which fed me all my life long unto this day , the Angel which redeemed me from all evil bless the Lads . And once by the Prophet Hosea , Chap. 12. v. 3 , 4. By his strength he had power with God ; yea , he had power over the Angel and prevailed ; he wept and made supplication unto him , he found him in Bethel , and there he spake with us , v. 5. Even the Lord God of Hosts the Lord is his memorial . In the first place he is called a man ; there appeared a man , v. 24. In the second Jacob calls him an Angel , the Angel that redeemed me ; v. 16. And in the third he is expresly said to be God , the Lord of Hosts , v. 3 , 5. Jacob was now passing with his whole Family into the Land of Canaan to take § 9 seizure of it , by vertue of the Promise , on the behalf of his Posterity . At the very entrance of it , he is met by his greatest Adversary , with whom he had a severe contest , about the Promise and the Inheritance its self . This was his Brother Esau , who coming against him with a Power which he was no way able to withstand , he feared that he would utterly destroy both his Person and his Posterity , v. 11. In the Promise about which their contest was , the blessed seed , with the whole Church-state and Worship of the Old Testament was included ; so that it was the greatest Controversie , and had the greatest weight depending on it , of any that ever was amongst the Sons of men . Wherefore to settle Jacob's right , to preserve him with his Title and Interest , He who was principally concerned in the whole matter , doth here appear unto him ; some especial particulars of which manifestation of himself , may be remarked . § 10 First , He appeared in the form of a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A man wrestled with him . A man he is called from his shape , and his actions ; he wrestled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , saith R. Menachem in Rashi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dusted ; this saith he , is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they stirred up the dust with their feet , as men do in earnest wrestling ; or as himself would have it , in allusion to another word , and to signifie the closing with their arms to cast one another down , as is the manner of Wrestlers . A great contention is denoted , and an appearance in the form of a man ; further manifested by his touching the hollow of Jacob's thigh : § 11 Secondly , He is called an Angel by Jacob himself Gen. 48 16. The Angel that delivered me . This was the greatest danger that ever Jacob was in , and this he remembers in his blessing of Josephs children , praying that they may have the presence of this Angel with them , who preserved him all his life , and delivered him from that eminent danger from his Brother Esau. And he calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Angel the Redeemer , which is the name of the promised Messiah , as the Jews grant , Isa. 59. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And the Goel , the Redeemer shall come to Zion . And he is expresly called the Angel , Hos. 12.14 . § 12 Thirdly , This man in appearance , this Angel in Office was in Name and Nature God over all blessed for ever . For in the first place , Jacob prayes solemnly unto him for his blessing , Gen. 32.26 . and refuseth to let him go , or to cease his supplications untill he had blessed him . 2. He doth so , he blesseth him , and giveth him a double pledge or token of it in the touch of his thigh , and change of his name ; giving him a name to denote his prevalency with God , that is with himself . 3. From hence Jacob concludes that he had seen God ; and calls the name of the place , the Face of God In the second place , Gen. 48.16 . Besides that he invocates this Angel for his Presence with , and blessing on the children of Joseph , which cannot regard any but God himself without gross Idolatry , it is evident that the Angel who redeemed him , v. 16. is the same with the God who fed him , that is the God of his Fathers . And this is yet more evident in the Prophet . For with regard unto this story of his power over the Angel , he sayes , he had power with God ; and proves it , because he had power over the Angel and prevailed . And he shews whereby he thus prevailed , it was by weeping and making supplications unto him , which he neither did , nor lawfully might do unto a created Angel ; and therefore some of the Jews apply those words , he wept and made supplications unto the Angels desire to Jacob to let him go ; foolishly enough ; and yet are they therein followed by some late Criticks , who too often please themselves in their curiosities . Again this Angel was he whom he found , or who found him in Bethel , an account whereof we have Gen. 28. v. 20 , 21 , 22. and Chap. 35. v. 1. Now this was no other but he unto whom Jacob made his Vow , and entered into solemn Covenant withal that he should be his God. And therefore the Prophet adds expresly in the last place , v. 5. that it was the Lord God of Hosts , whom he intended . § 13 From what hath been spoken , it is evident , that he who appeared unto Jacob , with whom he earnestly wrestled by Tears and Supplications was God , and because he was sent as the Angel of God , it must be some distinct Person in the Deity , condescending unto that Office ; and appearing in the form of a man , he represented his future Assumption of our humane nature . And by all this did God instruct the Church in the mysterie of the Person of the Messiah , and who it was that they were to look for in the blessing of the Promised Seed . § 14 Exod. 3. v , 2 , 3 , 4 , 5 , 6. And Moses came to the Mountain of God to Horeb. And the Angel of the Lord appeared unto him in a flame of fire out of the middest of a bush ; and he looked , and behold , the bush burned with fire , and the bush was not consumed . And Moses said , I will turn aside and see this great sight , why the bush is not burned . And when the Lord saw that he turned aside to see , God called unto him out of the middest of the bush , and said Moses , Moses , and he said here am I. And he said , draw not nigh hither ; put off thy shooes from thy feet for the place whereon thou standest is holy ground . Moreover he said , I am the God of thy Father , the God of Abraham , the God of Isaac , and the God of Jacob ; and Moses hid his face , for he was afraid to look upon God. And herein also have we expressed another glorious appearance of the Son of God. He who is here revealed , is called Jehovah , v. 4. And he affirms of himself , that he is the God of Abraham , v. 6. who also describes himself by the glorious Name of I AM , that I AM ; v. 14. in whose Name and Authority Moses dealt with Pharaoh in the deliverance of the People , and whom they were to serve on that Mountain upon their coming out of Aegypt . He whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or mercifull good-will , Moses prayes for , Deut. 33. v. 16. And yet he is expresly called an Angel , v. 2. namely , the Angel of the Covenant , the great Angel of the Presence of God , in whom was the Name and Nature of God ; and he thus appeared , that the Church might know and consider who it was , that was to work out their spiritual and eternal salvation , whereof that deliverance which then he would affect was a Type and Pledge . Aben Ezra would have the Angel mentioned , v. 2. to be another from him who is called the Lord God , v. 6. But the Text will not give countenance unto any such distinction , but speaks of one and the same person throughout without any alteration ; and this was no other but the Son of God. Exod. 19. v. 18 , 19 , 20. And Mount Sinai was altogether on a smoke ; because the § 15 Lord descended upon it in Fire ; and the smoke thereof ascended as the smoke of a Furnace , and the whole Mount quaked greatly . And when the voice of the Trumpet sounded long , and waxed lowder and lowder , Moses spake , and God answered him by a voyce : And the Lord came down upon Mount Sinai , on the top of the Mount. The Jews well interpret those words concerning the descent of God , to be by way of the manifestation of his Glory , not change of place . And thence Aben Ezra interprets that expression , Chap. 20. v. 22. Ye have seen that I have talked with you from Heaven ; God was still in Heaven , when his Glory was on the Mount. Yet those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do rather refer to his descent before described , then denote the place where he spake . For in giving the Law God spake on Earth , Heb , 12.25 . That God in this glorious manifestation of his presence on Mount Sinai , made use of the ministry of Angels , both the nature of the thing declares , and the Scripture testifies , Psalm 68.17 . The voices , fire , trembling of the Mountain , smoke and noise of the Trumpet , were all effected by them . And so also was the forming of the words of the Law conveyed unto the ears of Moses and the People . Hence the Law is not only said to be received by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 7. v. 53. by the disposition , or orderly ministries of the Angels , and to be disposed by them into the hand of Moses , Gal. 3. v. 19. but is also called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 2. v. 2. the word spoken or pronounced by Angels , that is outwardly and audibly . As to him that presided and ruled the whole action , some Christians think it was a created Angel , representing God , and speaking in his name . But if this be so , we have no certainty of any thing that is affirmed in the Scripture , that it may be referred directly and immediately unto God ; but we may when we please substitute a delegated Angel in his room . For in no place , not in that concerning the Creation of the world is God himself more expresly spoken of . Besides , the Psalmist in the place mentioned , affirms that when those Chariots of God were on Mount Sinai , Jehovah himself was in the middest of them . And this Presence of God , the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby they now understand a Majestaticall and Sanctifying Presence ; indeed it intends him who is the Brightness of the Fathers glory , and the express image of his Person , who was delegated unto this work as the great Angel of the Covenant , giving the Law in the strength of the Lord , in the Majesty of the name of the Lord his God. Exod. 23. v. 20 , 21 , 22. Behold I send an Angel before thee to keep thee in the way , and § 16 to bring thee into the place that I have prepared . Beware of him , and obey his voyce , provoke him not , for he will not pardon your transgressions , for my name is in him . But if thou shalt indeed obey his voice , and do all that I speak , then will I be an enemy unto thine enemies , and an adversary unto thine advers●ries . The Angel here promised , is he that went in the midst of the People in the Wilderness , whose Glory appeared and was manifested among them . And moreover another Angel is promised unto them , v. 23. For mine Angel shall go before thee , and bring thee into the Amorites , and I will cut them off ; It is a ministring Angel to execute the Judgements and vengeance of God upon the enemies of his people . And that this Angel of v. 23. is another from that of v. 20. appears from Chap. 33. v. 2 , 3. compared with v. 13 , 14 , 15 , 16. of the same Chapter , v. 2. I will send an Angel before thee , and I will drive out the Canaanite and the Amorite ; which is the Promise ; and the Angel of Chap. 23. v. 23. But saith he , v. 3. I will not go up in the middest of thee ; which he had promised to do in and by the Angel of v. 20 , 21. in whom his name was . This the people esteemed evil tidings , and mourned because of it , v. 4. Now God had not promised to go in the middest of them any otherwise than by the Angel mentioned ; which both Moses and the People were abundantly satisfied withall . But whereas he here renews his Promise of the Ministry and Assistance of the Angel of v. 23. yet he denies them his own presence , in the Angel of v. 20. For which Moses reneweth his request , v. 13. whereunto God replies , My presence shall go with thee , v. 14. concerning which Presence or Face of God , or which Angel of his Presence , we must a little more particularly enquire . § 17 First , It is said to the People concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; beware of him , or rather take heed to thy self before him ; before his Face , in his Presence , v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal , is sibi cavit ; cave tibi . And this is the caution that is usually given the People , requiring that Reverence and awe , which is due unto the Holiness of the Presence of God. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and obey his voice . This is the great Precept which is solemnly given , and so often reiterated in the Law with reference unto God himself . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke him not ; or rebell not against him . This is the usual word whereby God expresseth the Transgression of his Covenant ; a rebellion that can be committed against God alone . 4. Of these Precepts a twofold Reason is given , whereof the first is taken from the Soveraign Authority of this Angel ; for he will not pardon your transgressions ; that is as Joshua afterwards tells the same people , he is an holy God , he is a jealous God , he will not forgive your transgressions , nor your s●ns ; Joshua Chap. 24. v. 19. Namely sins of rebellion that break and disannul his Covenant . And who can forgive sins but God. To suppose here a created Angel , is to open a door unto Idolatry ; for he in whose power it is absolutely to pardon and punish sin , may certainly be worshipped with Religious Adoration . The second Reason is taken from his Name ; for my Name is in him . A more excellent Name , than any of the Angels do enjoy . Heb. 1. v. 4. He is God , Jehovah , that is his Name , and his nature answereth thereunto . Hence v. 22. it is added , if indeed thou obey his v●ice , and do all that I speak . His voice is the voice of God ; in his speaking doth God speak ; and upon the Peoples obedience thereunto , depends the accomplishment of the Promise . Moreover , Chap. 33. v. 14 , 15. God sayes concerning this Angel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my presence , my Face shall go with thee ; which Presence Moses calls his Glory , v. 18. his essential Glory , which was manifested unto him , Chap. 34. v. 6. though but obscurely in comparison of what it was unto them , who in his humane nature , wherein dwelt the fulness of the Godhead bodily , Col. 2. v. 9. beh●ld his Glory , the Glory as of the only begotten of the Father . John 1. v. 14. For this Face of God is he , whom who so seeth , he seeth the Father , John 14. v. 19. because he is the Brightness of his Glory , and the express image of his Person , Heb. 1. v. 3. who accompanied the people in the Wilderness , 1 Cor. 10. v. 4. and whos 's Mercifull Good Pleasure towards them Moses prayed for , Deut. 33.16 . that is the Father of Lights from whom descendeth every good and perfect Gift , James 1. v. 17. These things evidently express God and none other ; and yet he is said to be an Angel sent of God in his Name and unto his Work ; So that he can be no other but a certain Person of the Deity , who accepted of this Delegation , and was therein revealed unto the Church , as he who was to take upon him the seed of Abraham , and to be their eternal Redeemer . § 18 Josh. 5. v. 13 , 14 , 15. And it came to pass whilest Joshua was by Jericho , that he lift up his eyes and looked , and behold there stood a man over against him , with his sword drawn in his hand , and Joshuah went unto him , and said unto him , art thou for us , or for our adversaries ? and he said Nay ; but as Prince of the Host of the Lord am I now come . And Joshuah fell on his face to the earth and did worship , and said unto him , what saith my Lord unto his servant . And the Prince of the Lords Host said unto Joshuah loose thy shooe from of thy foot , for the place whereon thou standest is holy . The appearance here is of a Man , v. 13. A man of War , as God is called , Exod. 15. v. 3. armed with his sword drawn in his hand , as a token of the business he came about . At first sight Joshuah apprehends him to be a Man only , which occasioned his enquiry , art thou for us or for our adversaries ; which discovers his courage and undaunted magnanimity , for doubtless the appearance was august and glorious . But he answers unto his whole question , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am not ; that is a man either of your party , or of the enemies , but quite another Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of the Host of the Lord. And this was another illustrious manifestation of the Son of God unto the Church of old , accompanyed with many instructive circumstances . As ( 1. ) From the shape wherein he appeared namely of a man , as a pledge of his future incarnation . ( 2. ) The Title that he assumes to himself , the Captain of the Lords Host , he unto whom the guidance and conduct of them unto rest , not only temporal , but eternal was committed ; whence the Apostle in Allusion unto this Place and Title , calls him the Captain of our Salvation , Heb. 2. v. 10. and ( 3. ) The Person unto whom he spake when he gave himself this Title was the Captain of the People at that time , teaching both him and them that there was another supream Captain of their eternal deliverance . ( 4. ) From the time and place of his appearance , which was upon the first entrance of the people into Canaan , and the first opposition , which therein they met withall ; so engaging his Presence with his Church in all things which oppose them in their way unto eternal Rest. ( 5. ) From the Adoration and Worship which Joshuah gave unto him , which he accepted of , contrary to the duty and practice of created Angels , Rev. 19. v. 10. Chap. 22. v. 8 , 9. ( 6. ) From the Prescription of the Ceremonies expressing Religious Reverence , put off thy shoo 's , with the reason annexed , for the place whereon thou standest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is holiness , made so by the Presence of God , the like Precept whereunto was given to Moses , by the God of Abraham , Isaac , and Jacob. Exod. 3. v. 5. By all these things was the Church instructed in the Person , Nature , and Office of the Son of God ; even in the Mysterie of his eternal distinct subsistence in the Deity , his future Incarnation and condescention unto the Office of being the Head and Saviour of his Church . These Manifestations of the Son of God unto the Church of old , as the Angel or § 19 Messenger of the Father subsisting in his own Divine Person , are all of them Revelations of the Promis●d Seed , the great and only Saviour and Deliverer of the Church in his eternal Pre-existence unto his Incarnation , and pledges of his future taking flesh for the accomplishment of the whole work committed unto him . And many other instances of the like nature may be added out of the former and later Prophets , which because in most important Circumstances they are coincident with these need not here particularly be insisted on . Some of late would apply all these Appearances unto a created delegate Angel ; § 20 which conceit as it is irreconcileable unto the sacred Text , as we have manifested , so is it contrary unto the sense of the antient Writers of the Christian Church . A large Collection of Testimonies from them is not suited unto our present Design and Purpose , I shall therefore only mention two of the most antient of them ; one of the Latin , the other of the Greek Church . The first is Tertullian , who tells us , Christus semper egit in Dei Patris nomin● ; ipse ab initio conversatus est & congressus cum Patriarchis & Prophetis . adv . M●r● . lib. 2. Christ alwayes dealt ( with men ) in the name of God the Father ; and so himself from the beginning conversed with the Patriarchs and Prophets . And again , Christus ad colloquia humana semper descendit , ah Adam usque ad Patriarchas & Prophetas , in visione , in somno , in speculo , in aenigmate , ordinem suum praestru●ns semper a● initio ; & Deus in terris cum hominibus conversatus est , non alius quam sermo qui caro erat futurus . Adv. Praxeam . It was Christ who descended into communion with men , from Adam unto the Patriarchs and Prophets , in Visions , Dreams , and Appearances , or Representations of himself , instructing them in his future condition from the beginning ; And God who conversed with men on earth , was no other but the Word who was to be made flesh . The other is Justin Martyr , whose word needs not be produced , seeing it is known how he contends for this very thing , in his Dialogue with Trypho . That which is more direct unto our purpose , is to enquire into the Apprehensions § 21 of the Jewish Masters concerning the Divine Appearances insisted on , granted unto the Patriarchs and Church of old , with what may thence be collected for their conviction , concerning the Person of the Messiah . The most part of their Expositors do , I confess , pass over the difficulties of the places mentioned , ( I mean those which are such unto their present Infidelity ) without taking the least notice of them . Some would have the Angel mentioned to be Michael , whom they assign a Prerogative unto above the other Angels , who preside over other Countreys . But who that Michael is , and wherein that Prerogative doth consist they know not . Some say that Michael is the High Priest of Heaven who offers up the prayers of the Righteous ; so R. M●nahem ; The Priest above , that offereth or presenteth the souls of the Righteous saith another , more agreeably unto the Truth then they are aware of . One signal instance only , of the evidence of the Truth insisted on , in the words of Moses Nechmanides Gerundensis , on Exod. 23. which hath been taken notice of by many , shall at present suffice . His words are ; l●te Angelus si rem ipsam dicamus , est Angelus Redemptor , de quo Scriptum est quoniam nomen meum in ipso est . Ille inquam Angelus , qui ad Jacob dicebat , Gen. 31.13 . Ego Deus Bethel . Ille de qu● dictum est , Exod. 3.4 . & vocabat Mosen Deus de ruho . Vocatur autem Angelus quia mundum gubernat . Scriptum est enim Deut. 6.21 . eduxit vos Jehovah ex Aegypto ; & alibi Numb . 20.6 . misit Angelum suum & eduxit vos ex Aegypto . Praeterea scriptum est Isa. 63.9 . & Angelus facici ejus salvos fecit ipsos . Nimirum ille Angelus qui est Dei facies ; de quo dictum est Exod. 33.14 . Facies mea praeibit , & efficiam ut quiescas . Denique ille Angelus est de quo vates Mal. 3.1 . & subito veniet ad templum suum dominus quem vos quaeritis , & Angelus foederis quem cupitis . And again to the same purpose . Animadver●e attente quid ista sibi velint . Facies mea praeibit . Moses enim & Israelitae semper optaverunt Angelum primum , caeterum quis ille esset vere intelligere non potuerunt . Neque enim ab aliis percipiebant , neque prophetica notione satis assequebantur ; Atqui Facies Dei , ipsum Deum significat , quod apud omnes interpretes est in confesso . Verum ne per somnium quidem ista intelligere quisquam possit , nisi sit in mysteriis legis eruditus . And again , Facies mea praecedet , h. e. Angelus foederis quem vos cupitis in quo videbitur facies mea : de quo dictum est , tempore accepto exaudiam te ; nomen meum in eo est . Faciamque ut quiescas ; sive efficiam ut ipse tibi sit lenis & benignus ; neque te ducat per rigidum , sed placide & clementer . This Angel , if we speak exactly , is the Angel the Redeemer , concerning whom it is written , my Name is in him ; Exod. 22.21 . that Angel who said unto Jacob , I am the God of Bethel , Gen. 31.13 . He of whom it is said , and God called unto Moses out of the Bush : Exod. 3.4 . And he is called an Angel because he governeth the world . For it is written , Deut. 6.21 . The Lord our God brought us out of Aegypt ; and elsewhere , Numb . 20.6 . He sent his Angel and brought us out of Aegypt . Moreover it is written , Isa. 63.9 . And the Angel of his Face ( Presence ) saved them . Namely , that Angel who is the Face of God ; of whom it is said , Exod. 33.14 . My Face shall go before thee , and I will cause thee to rest . Lastly , it is that Angel of whom the Prophet speaks , Mal , 3.1 . And the Lord whom ye seek sh●ll suddenly come unto his Temple , the Angel of the Covenant whom ye delight in , His following words are to the same purpose . Mark diligently what is the meaning of 〈◊〉 words , My Face shall go before thee . For Moses and the Israelites alwayes d●sired the chiefest Angel , but who that was , they could not truly understand . For neither could they learn it of my others , nor obtain it by Prophecie . But the Face of God signifieth God himse●f ; as a●l Interpreters acknowledge . But no man can have the least knowledge hereof unless he be 〈◊〉 in the M●steries of the Law. He adds moreover ; My Face shall go before th●e , th●t is the Angel of the Covenant whom ye desire ; in whom my Face shall be seen ; of wh●m it is said , in an acceptable time have I heard thee ; my Name is in him ; I will cause the● to re●i ; or cause that he shall be gentle or kind unto thee , nor shall lead thee with rigor , but quietly and mercifully . § 22 This Ra. Moses ●●r Nachman ; wrote about the year of the Lord , 1220. in Spain , and dyed at J●rusal●m , An. 1260. and is one of the chiefest Masters of the Jews . And there are many things occurring in his Writings , beyond the common rate of their present Apprehensions . As in the Places cited , he doth plainly evert one of the principal foundations of their present Infidelity . For he not only grants , but contends and proves that the Angel spoken of , was God , and being sent of God as his Angel , he must be a distinct Person in the Deity , as we have proved . The Reason indeed he fixeth on why he is called an Angel , namely , because he governeth the world , although the thing its self be true , is not so proper . For he is so called because of his eternal designation , and actual delegation by the Father , unto the work of saving the Church in all conditions from first to last . And as he acknowledgeth that his being called the Face of God , proves him to be God , so it doth no less evidently evince his Personal distinction from him whose Face he is ; that is , the Brightness of his Glory , and the express image of his Person . And what he adds of the Mercy and Benignity which by the appointment of God he exerciseth towards his People , is signally suitable unto the tenderness and mercy which the great Captain of our Salvation exerciseth by Gods appointment towards all those whom he leads and conducts unto Glory . § 23 It is also not unworthy consideration what some of them write in Tanchuma , an antient Comment on the five Books of Moses , speaking of the Angel that went before them from Exod. 23. v. 20. God , say they , said unto Moses , behold I send my Angel before thy face . But Moses answered , I will not have an Angel , but I will have thy self . But when Joshua the Son of Nun first saw the Angel , he said , art thou for us , or for our adversaries ? then the Angel answered , I am the Captain of the Lords Host ; and now I co●e ; as if he had said , I am come a second time , that I may lead the Israelites into their Possession . I came when Moses thy Master was the Ruler , but when he saw me , he would n●t have me to go with him , but refused me . As soon as Joshua heard this , he fell on his face and worshipped , saying , what speaketh my Lord unto his servant . Answerable hereunto in the Talmud . Tractat. Saned . cap. 4 Echad dine M●mono●h they have a gloss on those words , Exod. 23. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he will not pardon your transgressions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He cannot spare or pardon your transgressions : what then doth he do , or could he do ; wherefore he said unto him , ( to God ) we believe that he cannot pardon our Transgressions , and therefore we refuse him , and will not accept of him ; no not for a leader to go in and out before us . They greatly mistake in supposing that the Angel whom alone Moses refused , was he that afterwards appeared unto Joshuah ; for he was the same with him , in whom was the name of God , and who was promised unto them under the name of the Face or Presence of God. But herein they were right enough ; that , not Moses , but their Church under the Law , refused that Angel of Gods Presence , who was to conduct them that obey him into everlasting rest . And the Church of Believers under Joshua , which was a Type of the Church of the New Testament , adhering unto him found rest unto their souls . And this Angel of whom we have spoken , was he whom the Talmudists call § 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Metatron . Ben Vzziel in his Targum on Gen. 5. ascribes this name unto Enoch . He ascended , saith he into Heaven by the Word of the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and his name was called Metraton the great Scribe . But this Opinion is rejected and confuted in the Talmud . There they tell us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of the world . Or as Elias calls him in Tishbi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of Gods Presence . The mention of this name is in Talm. Tract . Saned . cap. 4. where they plainly intimate that they intend an uncreated Angel thereby . For they assign such things unto him as are incompetent unto any other . And as Reuchlin informeth us from the Cabbalists , they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Metatron was the Master or Teacher of Moses himself . He it is saith Elias who is the Angel alwayes appearing in the Presence of God , of whom it is said my name is in him . And the Talmudists add that he hath power to blot out the sins of Israel , whence they call him the Chancellor of Heaven . And Bechai a famous Master among them affirms , that his Name signifies both a Lord , a Messenger , and a Keeper , on Exod. 23. A Lord because he ruleth all . A Messenger , because he standeth alwayes before God to do his Will ; and a Keeper , because he keepeth Israel . The Etymologie I confess which he gives unto this Purpose of that name is weak and foolish . Nor is that of Elias one jot better , who tells us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Greek Tongue , One sent . But yet it is evident what is is intended by these obscure intimations , which are the corrupted relicts of antient Traditions , namely the increated Prince of Glory , who being Lord of all appeared of old unto the Patriarchs , as the Angel or Messenger of the Father . And as for the word its self , it is either a corrupt expression of the Latin Mediator , such as are usual amongst them , or a more Gematrical Fiction to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Almighty , there being a coincidence in their numericall signification of their Letters . And this was another way , whereby God instructed the Church of old in the Mysterie of the Person of the Messiah who was promised unto them . Exercitatio XI . Messiah promised of Old. Faith of the antient Church of the Jews concerning him . State of the Jews at his coming . Expectations of it . Exposed to the seducements of Impostors . Faith of their Fore-fathers lost among them . Sadducees expected a Messiah . On what Grounds . Consistency of their Principles . True Messiah rejected by them . General Reason thereof . Story of Barcosba : and Rabbi Akiba . Miracles to be wrought by the Messiah . State of the Jews after the dayes of Barcosba . Faith of their Fore-fathers utterly renounced . Opinion of Hillel , denying any Messiah to come . Occasion of it . Their Judgement of him . The things concerning the Messiah mysterious . Seeming inconsistencies in the Prophesies and Descriptions of him : Reconciled in the Gospel . That rejected by the Jews . Their imagination of two Messiah's : Messiah Ben Joseph , and Messiah Ben David . Story of Messiah Ben Joseph . Of Annillus ; Rise and occasion of the Fable concerning him . Jews acqainted with the Revelation . Their story of the building of Rome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . Death of Ben Joseph . The Fable concerning him disproved . The same with that of the Romanists concerning Anti-christ . Of Messiah Ben David . The faith and expectation of the Jews concerning him . The Opinion of Maimonides . Summ of the Judaicall Creed . Ground and Reason of their present Vnbelief . Ignorance of their miserable condition by Nature . Ignorance of Acceptable Righteousness . And of the Judgement of God concerning Sin. Also of the Nature and End of the Law. Corrupt Assertions : Envy against the Gentiles . Because of the Priviledges claimed by them ; And their Oppressions . Judaical Faith concerning the Messiah . The Folly of it . Of the Promises of the Old Testament . Threefold Interpretation of them . § 1 WEE have proved the Promise of a Person to be born , and annointed unto the Work of relieving mankind from sin and misery , and to bring them back unto God. And what kind of Person he was to be we have also shewed . It remains that we consider what was the Faith of the Antient Church of the Jews concerning him , as also what are , and have been for many Generations the Apprehensions and Expectations of the same People , about the same object of faith , with the Occasions and Reasons of their present Infidelity and obstinacy . § 2 For the faith of the Antient Church it hath been already sufficiently discoursed . What God revealed , that they believed . They saw not indeed of old clearly and fully into the sense of the Promises , as to the way and manner whereby God would work out and accomplish the Mercy and Grace which they lived and dyed in the Faith and hope of . But this they knew , that God would in his appointed time , in and by the nature of man in one to be born of the seed of Abraham and house of David , caused Attonement to be made for sin , bring in Everlasting Righteousness , and work out the Salvation of his Elect. This was abundantly revealed , this they stedfastly believed , and in the faith thereof obtained a good report , or Testimony from God himself , that they pleased him , inherited the Promises , and were made partakers of Life eternal ; and farther at present , we need not enquire into their Light and Apprehensions , seeing they must be considered in our Exposition of the Epistle it self , which now way is making unto . § 3 For the Jews , as divested of the Priviledges of their Fore-fathers , we may consider them with reference unto two Principal Seasons . First , From the time of the actual exhibition of the promised seed , or the coming of the Messiah , to the time of the composition of their Mishnae , and Talmuds , that ensued thereon . Secondly , from thence , unto this present day ; and in both these seasons we may consider the prevailing Opinions amongst them concerning the promised Messiah , his coming , and the work that he hath to do . That towards the close of Prophesie in the Church of old , the hearts and Spirits of men were intently fixed on a desire and expectation of the coming of the Messiah , the last of the Prophets clearly testifies , Mal. 3. v. 1. The Lord whom ye are seeking , the Angel of the Covenant whom you are desiring , shall come suddenly . As the time of his coming drew nigh , this expectation was encreased and heightned , so that they continually looked out after him , as if he were to enter amongst them every moment . No sooner did any one make an appearance of something extraordinary , but instantly they were ready to say , is not this the Messiah . This gave advantage unto sundry seditious Impostors , as Theudas and Judas of Galilee to deceive many of them unto their ruine . John the Baptist also they enquired about . John 1. v. 19 , 20. Yea , and they had divulged such a report of their expectations , with the Predictions and Prophesies that they were built upon , that the whole world took notice of it ; as hath been elsewhere manifested out of the best Roman Historians . This was the state of the Judaical Church not long before the destruction of the Second Temple . And so fixed were they in their Resolutions , that he was to come about that season , that during the last desolating Siege of the City , they looked every day when he would come and save them . But together with this earnest desire and expectation , they had utterly lost the § 4 Light and Faith of their Fore-fathers , about the Nature , Work , and Office of the promised Messiah . For being grown carnal , and minding only things earthly and present , they utterly overlooked the Spiritual Genealogie of the seed of the Woman from the first Promise ; and wresting all Prophesies and Predictions to their ambitious , covetous , corrupt inclinations and Interests , they fancied him unto themselves , as one that was to deliver them from all outward trouble , and to satisfie them with the glory and desirable things of this world , without respect to sin , and the curse , or deliverance from them . And hence the Saaducees who denyed the immortality of the soul , and consequently all Rewards and Punishments in another world , yet no less desired and expected the coming of the Messiah , then the Pharisees and their Disciples . And the Truth is , they had brought their Principles unto a better consistency than the others had done . For if the Promised Messiah was only to procure them the Good things of this world , and that whilest they lived in it , it was in vain to look for another world to come , and the blessings thereof . To look for eternal life , and yet to confine the Promise of the Seed to the things of this life only , there was neither ground nor Reason . So that the Pharisees laid down the Principle , which the Sadducees naturally drew their Conclusion from . Some in the mean time among them , Gods secret ones , as Simeon , Anna , Joseph , Zechary and Elizabeth , but especially the Blessed Virgin with many more , retained no doubt the antient Faith of their Fore-fathers . But the Body of the People with their Leaders , being either flagitiously wicked , or superstitiously proud fancied a Messiah suited unto their own lusts and desires , such an one as we shall afterwards describe . And this prejudicate opinion of a terrene outward glorious Kingdom , in and of this world , was that which working in them a neglect of those spiritual and eternal purposes for which he was promised , hardened them to an utter rejection of the True Messiah when he came unto them . That this was the Ground on which they rejected the Promised Messiah , is evident § 5 from the Story of the Gospel , and we shall farther prove it upon them in our ensuing Discourses . How they did that , and what was the End thereof , is well known . But after they had done this , and murdered the Prince of Life , to justifie themselves in their wickedness and unbelief , they still with all earnestness looked after such a Messiah as they had framed in their own imagination . And herein they grew more earnest and furious than ever . For they had not only their own false pre-conceived Opinion , strengthened by their carnal Interests and desires of earthly things to act and provoke them , but also their Reputation and pretence unto the Love and favour of God , to heighten them in their Presumptions ; because they could not retain the least sense of them , if it might be supposed , that they had rejected the true Messiah , because in his way and work he answered not their Expectation . For this is the course of Pride and carnal Wisdom , to pursue those miscarriages with violence wherein they have been wickedly engaged ; and to lay hold on any pretence that they may seem to justifie them in what they have done . And on this account they exposed themselves as a prey unto every Seducer , who made the least appearance of being such a Messiah as they thought meet for them to receive . This at last cast them on a second shipwrack , in the business of Barchocheba who pretending himself to be their Messiah sent to deliver them from the Roman Yoke , and to set up a Kingdom amongst them , drew them all the world over , into that Sedition , Outrage and War , which ended in an almost universal extirpation of the whole Nation from the face of the Earth . Now because in the business of this Barchosba they met with a sore disappointment § 6 that turned the stream of their imaginations and expectations for a long season , it may not be amiss , to give in our passage , a brief account concerning him , and the things which befell them in those dayes . Some of the Jews affirm that there were two of that name , both Heads of Sedition amongst them . One of these they place under Domitian , and the other who was his Grandchild under the Reign of Trajan and Hadrian . So do the Authors of Schalschelet Hakabala , and of Tzemach David . But the Stories of those times with the condition of the Jews under Domitian will allow no other place unto the former , but in their own imaginations . The latter was well known in the world , and hath left himself a Name , such as it is , in the Writings of Christians , and the Histories of the Romans . For H●drian the Emperour provoked by seditious Tumult and Rebellion of the Jews in the second year of his Reign , which he suppressed ●y M●rtius Turbo , as Dio , Eusebius , and Orosius declare , drove them from Jerusalem , and built a Temple to Jupiter in the place where the Old Temple stood . This proved a great provocation to the Jews all the world over ; yea , turned them into rage and madness . And they were in those dayes exceedingly prone unto Tumults and Vproars , as being poor and needy , not having as yet given themselves to scrape wealth together , the love whereof , hath been the great means of keeping them in quietness in succeeding , Ages . In this condition Barcosba shews himself amongst th●m , pretending that he was their Messiah , as they confess in the Talm. Tract . Saned . Dist. Cheleck . He reigned , th●y say , three years and an half , a fatall period of time ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he said to the Rabbins I am the M●ssiah . Immediately one of their famous Masters , whose memory they yet much Reverence , Rabbi Akiba became his Armour-bearer ; and so far his Trumpeter also , as to proclaim him to be their King Messiah . For this is their way ; when they get a false Messiah , they have also a false Prophet to usher him in , or to set him off unto the People . And this Akriba , as M●im●nides informs us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was a great Wise Man , and one of the Wise Men of the Mishnae , as his sayings in it manifest ; so that all the Wise men of that Generation followed him , and took this Barcosba for their King and M●ssiah . And He first applyed unto him the Prophesie of Balaam ; Num. 24. v. 17. concerning the Star that should arise out of Jacob , whereon they changed his name , and called him Barchocheba , or the Son of the Star ; or as some say , that was his name at first whence the blind Rabbin took occasion to apply that Prediction unto him . Concerning him also they interpreted the Prophesie of the Shilo , and that also in H●ggai about the shaking of the Heavens and the earth , as they acknowledge in the Talmud in the place fore-cited . This man therefore , a Magician and a bloody Murderer by the common advise and Counsel of their Doctors and Wise men they gathered unto in multitudes , and embraced as their Deliverer . So soon as he had got strength and power , he set himself to the work which they expected from their Messiah ; namely to conquer the Romans , and to extirpate the Christians , which last , as Justin Martyr who lived near those dayes informs us , he endeavoured with all Cruelty . In the pursuit of this design , he continued for three years and an half , obstinately managing a bloody War against the Romans , until the Impostor himself was slain , their great Rabbi taken and tortured to death with iron Cards , and such a devastation made of the whole Nation , as that to this day they could never gather together in great numbers in any place of the world . Maimonides tells us of this Barcosba whom they all received for their Messiah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Wise men required of him neither Sign nor Wonder ; that is no miracle ; but others of them , report that he caused Fire to come out of his mouth , with other diabolical delusions , fit to deceive a poor blinded credulous multitude And the Opinion of Maimonides that they look for no Miracles from the Messiah seems to be vented on purpose to obviate the plea of the Christians from the Miracles wrought by the Lord Jesus ; and is contrary unto the constant perswasion of most of their Masters , and his own judgement declared in other places . And the Targum its self in H●b . 3. v. 18. hath these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the Miraculous Signs and Redemption that thou shalt work for or by thy Messiah . So they call the Miracles wrought at their coming out of Aegypt : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see Hos. 2.15 . Targum . And on this ground do they studiously and wickedly endeavour to stain by any means the Glory of the Miracles of the Lord Jesus ; But the end of this Impostor , who probably was intended in those words of our Saviour , John 5.43 . if another come in his own name him will ye receive , hath proved the shame and reproach of their hopes and expectations unto all Generations . From this time forward the remaining Jews with their Posterity utterly rejected § 7 the faith of their Father Abraham , and of the rest of their Progenitors who thereby obtained a good report , and this Testimony that they pleased God. A Messiah that should be promised unto Adam the common Father of us all , one that should be a Spiritual Redeemer from sin and misery , a Goel , or Redeemer from Death and Wrath , a Peace-maker between God and man , one that should work out everlasting Salvation , the great blessing wherein all the Nations of the Earth were to have an interest , a spiritual and eternal Prophet , Priest and King , God and man in one Person , they neither looked for any more , nor desired . A temporal King and Deliverer , promised unto themselves alone , to give them Ease , Dominion , Wealth and Power , they would now have , or none at all . They would not think it thank-worthy towards God himself , to send them a Messiah to deliver them from sin . And in their expectations of such a one , after they had been well wearied with many frustrations , they were , as was said , in their adherence unto Barcosbi almost extirpated from the face of the earth , only God in his Providence who hath yet another work to accomplish towards them , hath preserved them a Remnant unto his Glory . In this condition some of them began to deny that there was any Messiah to be expected § 8 or looked for . This opinion is ascribed in the Talmud unto Rabbi Hillel . lib. Sand. C●p. Chelek . This was not that Hil●el whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder , the famous Master of Traditions , who with Shammai lived under the second Temple , but another of whom some say that he was the Son of Gamaliel , others more probably that he lived a long time after those dayes . But when ever he lived they say of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rabbi Hillel said , A Messiah shall not be given unto Israel , for they enjoyed him in the dayes of Hezekiah , This was a fruit of their applying that Prophesie of Isaiah , Chap. 9. v. 5 , 6. unto Hezekiah ; for if he was intended therein , he was unquestionably the only Messiah . But it doth not appear that this opinion was much followed ; for a great dispute arose amongst them whither Hillel were not to be esteemed an Apostate , and to have lost his interest in the world to come by this Opinion . Those who following Maimonides , make the Article of the coming of the Messiah one of the Fundamentals of the Law , are greatly offended at him ; but he is more gently treated by Joseph Albo , Sepher Ikkarim , Orat. 1. on the account that this Article is not fundamental , but only one branch of the great Root of Reward ; and Punishments . Abarbinel goes another way to excuse him , but generally they all condemn his Opinion . In this Perswasion then , that a Messiah is promised and shall come , they all continue . But whereas , as was before observed , they have utterly rejected the Faith and Light of the Church of old , they have in their Talmuds , and Ages ensuing their Composition , coyned so many foolish imaginations concerning Him , his Person , Work , Office , Kingdom , Life , Continuance , and Succession , as are endless to recount . But yet that the Reader may in them consider the wofull condition of men rejected of God , cast out of his Covenant , and bereaved of his Spirit , and withall of how little use the Letter of the Old Testament is unto the vain minds of men , wholly destitute of Divine Illumination and Grace , and also learn what is that present Perswasion of the Jews , which they prefer before the faith of their Fore-fathers , and what they conceive of that Messiah for whose sake they reject him in whom alone there is Salvation , I shall give an account of the most important heads of their Opinions , and conjectures about him , as also of the principal occasions of their being hardened in their impenitency and unbelief . Our Apostle tells us , 1 Tim. 3. v. 16. That without Controversie great is the Mysterie of § 9 Godliness , God was manifest in the flesh , justified in the Spirit , seen of Angels , Preached unto the Gentiles , believed on in the World , received up into Glory . All things which concern the Messiah , his Person , Office and Work , are exceedingly Mysterious , as containing the principal effect of the Eternal Wisdom and Goodness of God , and the sacred depths of the counsel of his Will. Hence the things spoken of him in the Old Testament , are unto carnal Reason full of seeming inconsistencies . As for instance , it is promised of him that he should be the seed of the Woman ; Gen. 3. v. 15. of the seed of Abraham , Gen. 22. v. 18. and of the Posterity of David ; And yet , that his name should be , the Mighty God , the Everlasting Father , the Prince of Peace , Isa. 9. v. 6. and of him it is said , Thy Throne O God , is for ever and ever , Psal. 45. v. 6. that he is the Lord our Righteousness ; Jer. 23. v. 6. that he is the Lord of Hosts ; Zech. 2. v. 8. Moreover it is declared , that he shall sit upon his Throne for ever , and reign , whilest his enemies are made his footstool , Isa. 9. v. 7. Psalm 2.7 , 8. Psalm 45.6 , 7. and yet , that he shall be cut off , Dan. 9. v. 26. that he shall be pierced in his hands and feet , Psalm 22. v. 16. slain by the sword of God , Zech. 13. v. 7. and that in his death he shall have his grave made among the wicked and with the rich , Isa. 53. v. 9. Al●o , That he shall come with great Glory , and the clouds of Heaven , Dan. 7. v. 13 , 14. and that he shall come lowly , riding on an Ass , and a Colt the Foal of an Ass , Zech. 9. v. 9. That the soul of the Lord was well pleased with him and alwayes delighted in him , Isa. 42. v. 1. and yet , that it pleased him to bruise him and put him to grief , Isa. 53. v. 10. to forsake him , Psalm 22. v. 1. That he was to be a King and a Priest upon his Throne , Zech. 6. v. 13. and yet these things were inconsistent , the Kingdom being annexed unto the family of David , and the Priesthood to the Posterity of Aaron by Divine Constitution : That he should be honoured and worshipped of all Nations , Psal. 45. v. 11 , 12. Psal. 72. v. 10 , 11 , 15. and yet that he should be rejected and despised as one altogether undesirable , Isa. 53. v. 3. That he should stand and feed , or Rule in the Name and Majesty of God , Micah 5. v. 4. and yet complains , I am a worm and no man , a reproach of Men , and despised of the People , Psal. 22. v. 6. All which , with sundry others of the like nature concerning his Office and Work , are clearly reconciled in the New Testament , and their concurrence in the Person of our Lord Jesus Christ openly and fully declared . § 10 At the time of his coming , the Jews were generally as ignorant of these things , as Nic●demus was of Regeneration ; they knew not how they might be . And therefore when ever our Saviour intimated unto them his Divine Nature , they were filled with rage and madness , John 8. v. 58 , 59. They wo●ld stone him because being a man , he declared himself to be God : John 10. v. 30 , 31 , 33. and yet , when he proved it to them that the Messiah was to be so , inasmuch as that being Davids Son , yet David in Spirit cal●ed him Lord , they were confounded , not being able to answ●r him a word ; Matth. 22. v. 42 , 43 , 44 , 45 , 46. when he told them , that the Son of Man the Messiah must be lifted up , that is in his death on the Cross , they obj●cted unto him out of the Law , that Christ abideth for ever , John 12. v. 34. and they knew not how to reconcile these things . Hence some of his own Disciples thought he could not be the M●ssiah when they saw that he dyed , Luke 24. v. 20 , 21. and the b●st of them seemed to have expected an outward temporal Kingdom . But of all these difficulties , as was said , and seeming inconsistencies , there is a blessed Reconciliation revealed in the G●spel , and an Application made of them to the Person of the Lord J●sus , the Office he bare , and the Work that he accomplished . This the Jews refusing by unbelief , they have invented many fond and lewd imaginations to free themselves from these difficulties and entanglements . Some things they deny to be spoken concerning the M●ssiah ; some things they wrest and pervert to their own apprehensions , and somewhat they allow and look for , that is truly promised . § 11 First , For his Person and the things spoken concerning it , they apply thereunto the Principal Engine which they have invented for their relief . For whereas the Scripture hath declared unto us such a Messiah , as should have the natures of G●d and man in one Person , which Person should in the nature of man suffer and dye , and reign for spiritual ends and purposes ; th●y have rejected the Divine Nature of this Person , and split that which remaineth , into two Persons , to the one wher●of they assign one part of his work , as to sorrow , suffer , and dye , to the other , another part , namely to Conquer , Rule and Reign according unto their carnal Appr●hensions of these things . They have , I say , feigned two Messiah's between whom they have distributed the whole work of him that is promised , according unto their understanding of it . And one of these , is to come , as they say , before the other , to prepare his way for him . This first they call Messiah Ben Joseph , because he is to be of the Tribe of Ephraim ; the other Messiah Ben David , of whom afterwards . Both of them are mentioned together in the Targum on Cant. 4.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Thy two Deliverers which shall deliver thee , Messiah the Son of David , and Messiah the Son of Ephraim ; are like to Moses and Aaron . The same words are repeated again , Chap. 7. v. 3. And in those places alone in the whole series of Targums , is there any mention of this fictitious Messiah ; the Author of that Paraphrase on the Canticles being Josephus Caecus , who lived after the finishing of the Talmuds whereof he maketh mention . In other parts of the Targum he appeareth not . But in the Talmud he is fr●quently brought on the Stage . So Tractat. de F●●to T●berna●ul . Distinct. Hachalil Chamesha . It is a Tradition of our Masters , that the Holy Blessed God shall say unto Messiah the Son of David who shall redeem us , ( let him do it suddainly in our dayes ) ask somewhat of me , and I will give it thee : as Psal. 2. And when he shall hear that Messiah the Son of Joseph is ssain , he shall say before the Lord , Lord of the world , I only ask life of thee ; for it seems that he shall be much terrified with the death of Ben Joseph . Unto this Messiah they assign all things that are dolorous , and include suffering in them , ( which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that are in the Scripture assigned to the M●ssiah ; especially that Prophesie , Zech. 12. v. 10. They shall look upon me whom they have pi●r●ed . And hereby they sufficiently discover the Occasion of the whole figment to have been that before intimated ; namely , a necessity of an evasion from those Testimonies of Scripture , and antient Traditions which assign sorrows and sufferings unto the M●ssiah , which they will not allow to belong unto the Son of David . A brief account may be given of what it is , that they now ascribe unto this § 12 Messiah , and what it is that they expect from him . The whole of his story depends on that of one Armillus against whom he shall fall in Battel , whose Legend we must therefore also touch upon . And this is given us at large in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the seventh sign of the coming of the M●ssiah , and with some variation in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Colloquy between Zerubbabel , and Michael the Archangel . A Fable it is of no small Antiquity ; for we have mention of him , not only in the latter Targums on the H●giographa , but in that of Jonathan also on the Prophet , Isa. 11.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the word of his mouth he shall slay the wicked Armillus . And yet this invention is not older then the Talmud , however it came into that Targum , which for the main of it , was certainly written long before . The Mother of this Armillus , is they say , to be a St●tua of stone at Rome , wrought into the similitude of a beautiful Woman . This , saith the Dialogue of Zerubbabel , is the Wife of Belial ; and Armillus that shall be born of her , is to be the head of all Idolatry . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Armillus the Son of the Stone which is in the house of filth of the Scorners , ( that is the Churches of the Christians ) shall be the Tenth King that sh●ll afflict Israel . The Author of Abkath R●chel , gives us somewhat another account of his Nativity . The People of all Nations , saith he , allured with the beauty of the Image , shall come to Rome , and commit fornication with it , from whose uncleanness at length Armillus shall be born . The same Author after a description of his stature and bigness , ( for he shall be twelve Cubits high , and as broad as he is long ) with his hair , eyes , and whole complexion , gives us also an account of his Actions and proceedings . First , therefore he shall give himself out to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks , ( that is Christians ) to be their Messiah , who gave them their Law ; saying unto them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Messiah , I am your God ; and they shall presently embrace him , and give him their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Prayer Books , acknowledging him to be the Author of them . After this by the h●lp of the Edomites ( Romans ) he shall conquer many Nations , untill coming unto the Jews , he shall require of them to receive him as their M●ssiah , and the Author of their Law. But these good Jews shall with one consent oppose him , under the Conduct of Messiah Ben Joseph , and Nehemiah the Son of Husiel sayes one , of Menachem the Son of Ammiel sayes another . And in this War shall Messiah Ben Joseph be slain , as it is written , Zech. 12. v. 10. I shall stay a little by the way to unriddle this aenigmatical Fable , it having not been § 13 by any attempted . The named Armillus some suppose to be formed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Waster of the People , for such they intend he shall be . But the Truth is , as Broughton first observed , and sundry others have assented unto him , it is no other then Romulus with the usual Chaldee formation by Aleph . For whereas he contends that it should be read Romulus , and not Armillus , or Armilus , there is no necessity for it . For the Coyners of the Fable might either ignorantly mistake the name , as is usual with these Masters , or on purpose obscure it , that it might not at first view be known by the Christians , of whom they were afraid . And by Romulus who was the first Founder of the City and Empire , they intend a Prince of Rome , for such they declare their Armillus to be . And the whole story of him is compounded out of some Prophetical passages and expressions in the Revelation of St. John ; or is feigned by themselves from the Event of things , mixing their own conceits with the Opinions of some Christians concerning Antichrist . For they plainly say that this Armillus is called by the Christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Antichristus . Image Worship in the Revelation , as in the Old Testament is expressed by the name of Fornication ; and Rome because of her abounding therein , is called the Mother of Harlots . Hence the Image at Rome in the Church , is become the Mother of Armillus ; and that by the People of all Nations committing Fornication with it , which is the rise assigned unto Antichristian Power in the Revelation . This then is that which in their way they aim at ; The Worship of Images in Churches , b●gun and promoted at Rome , furthered by the consent of the Nations shall bring forth that Roman Power which shall seek to destroy the Israel of God. § 13 And I am the rather enclined unto this conj●cture , because I find that they are some of them not utter strangers unto the Book of the Revelations ; as those of them who are Cabbalistical have a great desire to be enquiring into things Mystical which they understand not , which they wrest and corrupt unto their own imaginations . B●sides , it may be they are pleased with that description that is in it of the New Jerusalem , which some Judaizing Christians of old wrested unto a restauration of the earthly City of Jerusalem , and the renewed observation of the Law of Moses . Thus the Author of the Questions and Answers published by Brenius , Qu. 26. enquires how Christians interpret those words of the Revelation , Chap. 13. v. 18. here is Wisdom , let him that hath understanding count the number of the Beast , for it is the number of a man , and his number is 666. to which he adds , I have heard of none who hath clearly interpreted this place , but I can give a good interpretation of it . It is very likely he had considered it , though possibly his interpretation , which he was not pleased to declare , was little worth . And the Visions of Rabbi Joshu● about the Heavenly Paradise , with the gates of it made of precious stones , wherein are mixed many Fables ●ot unlike those about M●homets entrance into Heaven in the Al●or●n , were originally taken from the A●egorica● description given us of the N●w Jeru●alem in that Book , and abused to their superstitions . And from the same fountain it is that they have got a great Tradition among them , that they shall not be delivered untill Rome be destroyed . For understanding Rome by Babylon in that Prophesie , they apply that unto themselves which is foretold upon its destruction , concerning the Church of Christ. So Rabbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Bundle of Myrrh , a Commentary on the Law , sayes more than once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the destruction of Rome , our Rede●pti●n shall ensue out of hand ; And it is by many observed that an Alteration is made in the later Editions of the Commentarie of David Kimchi , on O●ad . 1. in those words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That whi●h the Prophets spea● concerning the destruction of Edom in the latter dayes , they spake it of Rome ; as I have expounded it on that of Isaiah ; draw nigh ye Nations to hear , ( Chap. 34. v. 1. ) for when Rome shall be destroyed then shall be the Redemption of Israel ; but the name of Rome is left out in the latter Editions , though it abide in that of Robert Stephens , which he published on the Minor Prophets . Sayings also unto the same purpose are cited out of Rabbi B●chai in Cad Hakkemach , Rabbi Solomon on Levit. 6. and sundry others . § 14 And this will yet farther appear , if we consider the account they give concerning the Original and first building of Rome its self . Mention is made of it , in the Talmud , Tract . Saned . and more largely de●lared in Midrash Rabba Canti● . Canti●o cap. 1. v. 6. as it is from thence reported by Buxtorfe in his Lexicon Talmud . Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And their words are to this purpose . Rabbi Levi said , that on the day that Solomon was married unto the Daughter of Pharaoh , Micha●l the great Prince descended from Heaven , and fixed a reed in the Sea , so as that mud and dirt might on all sides be gathered unto it . And this place afterwards bec●ming a wood , was that place where Rome was afterwards built . For at the time that Jeroboam the Son of N●bat made the two Golden Calves , there were two small Houses built at Rome , which presently fell down ; and being again set up , immediately they fell down again . But there was then present an old man whose name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba Kolon , who said unto them , that unless you bring water hither out of the River of Euphrates , and mix it with this clay and build the houses therewith , they will never stand . They said therefore unto him , and who shall bring it unto us ; He answered that he would . He went therefore and took on him the habit of one that carries Wine to sell , and so went from one City unto another , from one Countrey unto another , untill he came at length unto Euphrates . When he came thither , he took water out of the River ; which when he had brought unto them they mixed it with their Clay , and therewith built up the houses , which stood firm and stable . From that time it was a Proverb amongst men ; Every City or Provin●e where there is not Abba Kolon deserves not the name of a City or Province , or a Metropolitical City ; and they called that place Rome , Babylon ; and the Gloss adds , this is the place where Rome that afflicteth Israel was ●uilt . Cartwright in his Mellificium Hebraicum lib. 1. cap. 9. reporting this story out of Buxtorf , adds ; h●nd dubi●andum vi●etur , eos sub isto verborum involucro Romam tanquam alteram Babylon●m perstringere voluisse , quod nimirum quae prius a Babyloniis , eadem atqu● etiam gr●viora postea a Romanis passi fuerint . Quin & Romanam Idololatriam in eo perstringi arbitror , quod e●d●m die quo Jeroboamus filius Nebat vitulos aureos constituit , Romae ( 1. in loco ubi poste● condita est Roma ) duo tiguria aedificata esse dicunt . So He ; who alone hath conjectared at the intendment of this aenigmaticall story , and that to good purpose ; I shall therefore make it more fully to appear . Rome they have learned to call Babylon out of the Revelation as was declared ; and thence conclude that upon the destruction of Rome they shall be delivered . Two things were eminent in Babylon ; First , that it was its self the beginning of all false Worship and Idolatry in the World ; and therein the Mother of Harlots ; the other , that God made use of it to punish the Idolatries of the Jews . Hence they say that Rome this New Babylon had its foundation when Solomon married Pharaohs Daughter ; and that it began to be built when Jeroboam set up his Calves : which they look upon as the two first fatal instances of the declension of Israel into false Worship and Idolatry . And hereby they intimate , partly that Rome should set up Idolatry , as Solomon and Jeroboam did , and partly that God had then provided a New Babylon to punish and destroy them . The Abba Kolon is a Monster , whom no man hath as yet set upon . But it is no other but Capitolium , as they will easily grant , who know how usual it is with them strangely to Metamorphise things and words ; instances whereof I shall elsewhere give . Thence is the Proverb they speak of ; no Abba Kolon , no Capitol , or Temple of Idolatry , no City ; the Capitol answering the Tower of Babel which was a Temple of Belus . Neither is that Proverb any thing but an allusion to that in the Roman History ; Capitolium est ubi quondam Capite humano invento , responsum est eo loco caput rerum , summamque imperii sore : Tit. Liv. lib. 5. And the tempering of the clay of Rome with the water of Euphrates by the help of Abba Kolon , is nothing but an expression of the succession of Rome into the stead of Babylon whic was built on that River , by the means of the Capitol that great Seat of Idolatry . Nor do they at all distinguish between the present Idolatry of Rome and that of old . So that although all things are confounded by them with monstrous Fictions and Expressions , which it may be they invented on purpose to obscure their intention , yet their aim in the whole is manifest . But to return ; for the remaining part of the story concerning this Armillus , I § 14 know not whether they have borrowed it from those of the Roman Church , or these from them ; but evident it is that they strive to impose the odium of Antichrist upon one another . The Papists say that Antichrist shall be a Jew , of the Tribe of Dan , and that he shall perswade the Jews that he is their Messiah ; that by their help , and others joining with them , he shall conquer many Nations , destroy Rome , slay Enoch and Elias , and afterwards be destroyed himself by fire from Heaven , by the power of Christ. The Jews , that their Armillus shall be a Roman , born of Idolatrous Fornication , that he ●hall perswade the Roman Christians , that he is the Head of their Religion and Author of their Prayer Books ; that he shall conquer many Nations , fight against Jerusalem , slay Messiah Ben Joseph , and afterwards be consumed with fire from Heaven , through the power of Ben David . To whether party the Glory of this invention is to be assigned , I am uncertain ; the story for the substance of it , is the same on both sides , only variously fitted unto their several interests . And this shall be the End of Messiah Ben Joseph , or Ephraim ; Armillus having received § 15 a defeat by Nehemiah Ben Husiel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sha●● gather the forces of all the Nations of the world into the vall●y of decision , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall fight with Israel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And they shall slay of them ( of Armillus his Army ) heaps ( or multitudes ) on heaps , and they shall finite a few of Israel , and they shall slay the Messiah of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And the ministring Ang●lls shall come and perfuming his body shall lay it up with the antient Fathers ; where it is to be kept many dayes without putrefaction , as H●ctors Body was ( in Homer ) after he was slain by Achilles . And it is not unlikely but that they may allude somewhat to the Prophesie of the two Witnesses , Rev. 11. who were to be slain and afterwards called up to Heaven . Thus do they at their pleasure dispose of this creature of their own ; for having framed him themselves he is their own to do with him what they will , alive and dead . But that which is the poyson and sting of this Fable is , that the death of this fictitious Messiah , must amongst them bear all that is spoken in the Scripture , or continued by Tradition concerning the Humiliation , suffering , and death of the true Messiah of the Lord. § 16 We need not stay long in the removall of this Mormo out of our way . Should they invent twenty other Messiahs , as they have done this , and which on the same grounds , and with as good Authority they may , the case would still be the same . Who gave them power to substitute themselves in the place of God , to give New Promises , to appoint New Saviours , and to invent new wayes of Deliverance ? The Scripture is utterly silent of any such person , nor have they any Antetalmudical Tradition concerning him . And what their Masters have invented in the Talmuds , is of no more Authority , then what they coyn every day themselves ; The truth is , this whole story of Armillus and Ben Joseph is a Talmudical Romance , the one the Giant , the othe● the Knight . But these fictions seria ducunt . Poor creatures are hardened by them unto their eternal destruction . But is the world bound to believe what every one whom they are pleased to call Rabbi can imagine , though never so contrary to the Principles of that Religion which themselves pretend to own and profess ? so indeed some of them say , that if their Masters teach the right hand to be the left , yea , Heaven to be Hell , yet their Authority is not to be questioned ; and as I remember others say some such things of the Pope . But God I hope of his Goodness , will not suffer poor mankind to be alwayes so deluded . All the Promises of God , all the Prophesies from the found●tion of the world , concern only one Messiah , of the Seed of Abraham , of the Tribe of Judah , and of the family of David . All the faith of the Church of old as we have proved respected that one only . And who will lay any weight upon what is spoken , foretold , or promised concerning him , if the Jews have power to invent another at their pleasure ? § 17 Again , Their Masters have not only dealt dishonestly and blasphemously , but foolishly also in this matter , in that they have not suited their own creature unto the Ends for which they have made him . The End as was shewed before , why they advanced this imagination , was to give countenance unto what is spoken in the Scriptures or retained by themselves in Tradition , concerning the sufferings of the Messiah . And it is somewhat strange to me , that having raised up this Ben Joseph , they did not use him worse then they have done , but by a little foolish Pity have spoiled their own whole design . They have a Tradition among themselves that the Messiah must bear a third part of all the afflictions , or persecutions , that ever were , or shall be in the world . And what proportion doth a mans being slain in battel where his Army is victorious , which is all the hardship this Ben Joseph is to meet withall , bear unto the Afflictions which befall the Church in every Age ? And for the Scripture it is meer lost labour to compare the death of this Warriour , with what is delivered therein concerning the sufferings of the Messiah . Every one not judicially blinded must needs see that there is no affinity between them . The fifty third Chapter of Isaiah is acknowledged by their Targum and sundry of the principal Masters of their faith to be a Prophesie concerning him , and we shall afterwards undeniably prove it so to be . Now the Person there spoken of , is one , whom the Jews are to reject and despise , whom God is to a●flict and bruise , by causing the sins of the whole Church to meet upon him . One who by his sufferings is to fulfill the pleasure of the Lord , making his Soul an Offering for sin , justifying the Elect , and conquering Satan by his Death . This ficti●●ous Messiah is to be honoured of all the Jews , to raise Armies , to fight a Battel , and therein after the manner of other men to be slain . So that a story was never worse told , nor to less purpose . No other use can be made of it , that I know of , but only to consider in it the blindness of poor obstinate sinners given up unto hardness of heart , and a spirit of folly , for the rejection of him whom God sealed , annointed , and sent to be the Saviour of the world . Leaving them therefore in the embraces of this cloud , we may consider the other expected Messiah , whom they call Ben David , in whom principally they place their confidence . § 18 The Endless Fables of the Jews about their Messiah , as they have been in part discovered by others , so I design not here at large to recount them . The chief Masters of them in the Talmud are full of disputes and contradictions about him , and those of after Ages succeed them in their uncertainties . Such will the conceptions of all men be , when they take up fancies and opinions of their own in matters of Divine Revelation . But some things there are wherein they all generally agree , and those relating unto his Person , Work and Office ▪ which it shall suffice to give an account of , as answering our present Design . First , Therefore they contend that he shall be a meer man ; and there is nothing that they strive to avoid more then the Testimonies of Scripture which shew that the promised Messiah was to be God and man in one Person , as hath been already evidenced . They contend also that he shall be born after the manner of all men , not of a Virgin , but of a married Woman begotten by her Husband . About the place of his birth they are not fully agreed ; for although they all acknowledge the Prophesie of Micah about Bethlehem to relate unto him , Chap. 5.2 . yet knowing , that Town now to have been desolate for many Generations , and waste without inhabitant , which would seem to prove that he is come already , they contend , that it is said he shall be born at Bethlehem , because he is to spring of David who was born there ; for of the Tribe of Judah and Family of David he must proceed ; although they have neither distinction of Tribes , nor succession of Families left in the world amongst them . To relieve themselves from that difficulty , they feign that he shall restore unto them all their Genealogies . About the time of his coming , they are wofully perplexed , as we shall see afterwards . But many tokens they have of it when it doth come ; for they heap up , out of some Allegorical passages in the Scripture , such stupendous Prodigies as never were nor shall be in the world . One of the principal of them is the sounding of the great Trumpet which all Israel shall hear , and the world tremble at ; from Isa. 27. v. 13. The finding of the Ark and Sacred Fire , which things were talked of in the late Rumours about them , are indeed a part of their Creed in this matter . His Office , when he comes , is to be a King , which he shall be annointed unto by them , when they are gathered together . And the work he is to do , is in War , to fight with Armillus , Gog and Magog , to conquer the Edomites and Ishmaelites , that is the Romish Christians , and Turks or Saracens , and in so doing to erect a glorious Kingdom at Jerusalem : in Peace , he is to Rule righteously , not only over Israel , but also all the Nations of the world if they have any difference amongst them , shall refer all unto his determination and Vmpirage . In Religion , he shall build the Third Temple mentioned by Ezekiel , restore the Sacrifices , and cause the Law of Moses to be most strictly observed . But that which is the head of all , he shall free the Jews from their Captivity , restore them to their own Land , make Princes and Lords of them all , giving them the wealth of all Nations , either conquered by him , or brought voluntarily unto him ; feast them on Behemoth , Zis , and the Wine of Paradise , so that they shall see want and poverty no more . This is the substance of their perswasion , concerning his Coming , Person , Office and Work. When he shall come , whether he shall live alwayes , or dye at an hundred years old , whether he shall have Children , and if he have , whether they shall succeed him in his Throne , whether all the Jews that are dead shall rise at his coming , and their Galgal , or rolling in the earth from all parts of the world into the Land of Canaan shall then happen or no , whether the general Resurrection shall not succeed immediately upon his Reign , or at least within forty years after , or how long it will be to the end of the world , they are not at all agreed . But this , as hath been declared , is the substance of their perswasion and expectation ; that he shall be a meer man , and that the Deliverance which he shall effect , shall be by mighty Wars , wherein the Jews shall be alwayes victorious , and that in the Dominion and Rule which they shall have over all Nations , the Third Temple shall be built , the Law of Moses be observed by him and them , and the Noachichal Precepts be imposed on all others . As for any Spiritual Salvation from sin and the curse of the Law , of Justification and Righteousness by him , or the procurement of Grace and Glory , they utterly reject all thoughts about them . With these Opinions , many of them have mixed prodigious fancies , rendering their § 19 estate under their Messiah in this world , not much inferiour unto that which Mahomet hath promised unto his followers in another . And some of them on the other hand endeavour to pare off what superfluities they can spare , and to render their folly as plausible as they are able . Wherefore that it may appear what is the utmost height of their conceptions in this matter , and that which the most contemplative persons amongst them fix upon , I shall subjoyn a description of him and his Kingdom , in the words of Maimonides , one of the wisest and soberest persons that hath been amongst them since their last fatal dispersion . This man therefore in his Exposition of the tenth Chapter of Tractat. Saned . observing the fond and frivolous imaginations of their Talmudical Masters about the Messiah , gives many rules and instructions about the right understanding of their sayings , to free them from open impieties and contradictions . And hereunto he subjoyns , as he supposeth the true Notion of the Messiah and his Kingdom in the ensuing words . As to the dayes of the Messiah , they are the time when the Kingdom shall be restored unto Israel , and they shall return unto Palestine . And this King shall be Potent , the Metropolis of whose Kingdom shall be Sion ; and his Name shall be famous unto the uttermost parts of the Earth . He shall be greater and richer then Solomon , and with him the Nations shall make peace and yield him obedience , because of his Justice , and the Miracles that he shall perform . If any one shall rise against him God shall give him up into his hand to be destroyed . All the Scripture declares his Happiness , and the Happiness we shall have by him . Howbeit nothing in the nature of things shall be changed , only Israel shall have the Kingdom ; for so our Wise men say expresly , there is no difference between these dayes , and the dayes of the Messiah , but only the subduing of the Nations under us . So indeed sayes Rab. Samuel , and others of them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : He goes on , In those dayes Victuals shall be had at an easie rate , as if the earth brought forth Cates and Cloathes ; And afterwards , The Messiah shall dye , and his Son , and his Sons Son shall reign after him ; but his Kingdom shall endure long , and men shall live long in those dayes ; so that some think his Kingdom shall continue a thousand years . But the dayes of the Messiah are not so much to be desired , that we may have store of Corn and Wealth , ride on Horses , and drink Wine with Musick , but for the society and conversation of good men , the Knowledge and Righteousness of the King , and that then without wearisomness , trouble , or constraint , the whole Law of Moses shall be observed . § 20 This is the summ of the Creed of the most sober part of the Jews concerning the Messiah whom they look and long for ; if any are so sober as to embrace it ; For the same Author tells us , that there were very few so minded , it may be scarce anoth●r in an Age besides himself ; generally they look after nothing but Rule , Dominion , Wealth , and Pleasure . But he , and they all own him as a temporal King , a mighty Warriour , subduing the Nations unto the Jews , a Furius Camillus , or an Alexander , or a Caesars of Redemption from sin , death and Hell , of Pardon of sin , Justification and Righteousness , of eternal Salvation by him , they know , they believe nothing . Maimonides thinks indeed , that his Kingdom shall long continue , not like Manasseth of late , who supposeth that it might not abide above forty years , and those immediately preceding the Day of Judgement . § 21 It is sufficiently evident that this Opinion and Perswasion of the Jews which is Catholick unto them , and hath been so ever since they rejected the true Messiah , contains an absolute renunciation of the faith of the Church of old , and an utter rejection of all the ends for which the Messiah was promised . I shall not therefore enter here upon a particular refutation of it , for it will occur in our ensuing Discourses . Neither is this the Person about whom we contend with them : nor have we any concernment in him . When he comes , let them make their b●st of him ; we have already received the Captain of our Salvation . What also they plead for themselves as the ground of their obstinacy in refusing the True Messiah , must afterwards be particularly discussed . At present therefore , I shall only reflect on those depraved habits of their minds , which in concurrence with occasions and Temptations suited unto them , have seduced them into these low , carnal , and earthly imaginations about the Promised Seed , his Person , Office , and Work that he was to perform . § 22 In things therefore of this kind , Ignorance of their miserable condition by nature , both as to sin and wrath , justly claims the first place . For although , as was by instances before manifested , the Evidence of Truth , and Power of Traditions amongst them , have prevailed with some , to avow the notion of the Sin of Adam and the corruption of our nature thereby , yet indeed there is not any of them , that have a true sense and conviction of their Natural Condition , and the misery that doth attend it . The Messiah , as we have proved at large , was first promised to relieve mankind from that state whereinto they were cast by the Apostasie of Adam the Common Root and Parent of them all . Such as are mens apprehensions of that condition , such also will be their thoughts concerning the Messiah , who was promised to be a Deliverer from it . They who know themselves cast out of the favour of God thereby , made obnoxious unto his eternal displeasure , and disenabled to do any thing that shall please him , as being cast into a state of universal Enmity against him , must needs look on the Messiah promised in the Grace , Goodness and Wisdom of God for a Saviour and Deliverer , to be One that must by suitable wayes and means free them from Sin and Wrath , procure for them the favour of God , enable them to serve him again unto Acceptation , and so bring them at length unto their chief End , the everlasting enjoyment of him . As these things answer one another , and are on both sides fully revealed in the Scripture , so the Church of old who had a due Apprehension of their own condition , looked for such a Messiah as God had promised . Ignorance therefore of this condition , is no small cause of the present Judaical misbelief . What ever may be the estate of other men , about which they do not much trouble themselves , for their parts they are Children of Abraham , exempted from the common condition of mankind by the Priviledge of their Nativity ; or at least they are relieved by their circumcision , by the pain whereof , they make sufficient satisfaction for any ill they bring with them into this world . That they are dead in Trespasses and Sins , standing in need to be born again ; that they are by nature children of wrath , obnoxious unto the curse of God ; that the sin of our first Parents is imputed unto them , or that if it be , that it was of any such demerit as Christians teach , they believe not . Upon the matter they know no misery but what consists in Poverty , Captivity and want of Rule and Dominion . And what should a spiritual Redeemer do unto these men ? What beauty or comeliness can he have in him , for which of them he should be desired ? What Reason can they see , why they should understand the Promises concerning him in such a way and sense , as that they should not be concerned in them ? And this blindness had in a great measure possessed their minds at the first promulgation of the Gospel . See John 8. v. 33 , 34. Chap. 9. v. 40 , 41. And therefore our Apostle in his Epistle unto the Romans , wherein he deals both with Jews and Gentiles , before he declares the Propitiation that was made , with the Justification that was to be obtained by the blood of Christ , convinceth them all of their miserable lost condition , on the account of sin , Original and Actual , Chap. 1 , 2 , 3. Untill therefore this Pride , self-fulness , and Ignorance of themselves be taken from them , and rooted out of their hearts , all Promises of a spiritual Redeemer must needs be unsavoury unto them . They stand in no need of him , and why should they desire him . An Earthly King that would give them Liberty , Wealth , Ease and Dominion , they would gladly embrace , and have long in vain looked for . Secondly , Ignorance of the Righteousness of God , both as to what he requireth § 23 that a man may be justified before him , and of his Judgement concerning the desert of sin , hath the same effect upon them . Rom. 10. v. 3 , 4. The great End for which the Messiah was promised , as we have in part declared , and shall afterwards farther evince , was to make Attonement for sin , and to bring in Everlasting Righteousness , Dan. 9.24 . A Righteousness was to be brought in , that might answer the Justice of God , and abide its trial . Of what nature this Righteousness must be , the Scripture declares ; and that as well in the Revelation it makes of the Holiness of God , Psal. 5. v. 4 , 5. Joshua 24. v. 19. Hab. 1. v. 13. as of the purity and severity of his Law , Deut. 33. v. 2. Chap. 27. v. 26. and the absolute Perfection of his Justice in the Execution of it , Psalm 50. v. 21. An Universal spotless innocency , with a constant unerring Obedience in all things , and that in the highest degree of Perfection , are required to find Acceptation with this Holy and Righteous God. Of the Nature and necessity of this Righteousness the Jews are ignorant and regardless ; They and their Masters were so of old , Matth. 5. v. 20. An outside , partial , hypocritical Observance of the Law of Moses , they suppose will serve their Turns . See Rom. 9. v. 31. And indeed there is not any thing that more openly discovers the miserable blindness of the present Jews , then the consideration of what they insist upon , as their Righteousness before God. The Faith and Obedience of their Fore-fathers , the Priviledge of Circumcision , some outward Observances of Mosaical Precepts , with anxious scrupulous abstinencies , self macerations in fasts , with prayers by tale and number , Sabbath rests from outward labour with the like bodily exercises , are the summ of what they plead for themselves . Now if these things which are absolutely in their own power , will compose and make up a Righteou●ness acceptable unto God , cover all the sins whereof they know themselves to be guilty , to what end should they look for a Redeemer to bring in Everlasting Righteousn●ss , or to make Attonement for sin ? Why should they look out in this case for Relief , seeing they have enough at home to serve their turns ? Let them that are we●●y and heavy laden seek after such a Deliverer , they have no need of him or his Salvation . According therefore as this building of Self-Righteousness went on and prospered amongst them , Faith in the Messiah , as to the true Ends for which He was promised , decayed every day more and more , untill at length it was utterly lost . For as our Apostle tells them , if Righteousness were by the Law , the Promise of the Messiah was to no purpose ; and if the Law made things Perfect , the bringing in of another Priesthood and Sacrifice was altogether needless . § 24 So is it also with them as to their Apprehension of the Judgement of God concerning the Desert of sin . The natural notion hereof the vilest Hypocrites amongst them were sometimes perplexed withall . See Isa. 33. v. 14 , 15. Micah 6. v. 8. But the generality of them have long endeavoured by prejudicate Imaginations , to cast out the true and real sense of it . That God is angry at sin , that in some cases an Attonement is needfull they will not deny . But so low and carnal are their thoughts of his severity , that they think any thing may serve the turn to appease his Wrath , or to satisfie his Justice , especially towards them whom alone he loves . Their Afflictions and Persecutions , the Death of their Children , and their own Death , especially if it be of a painful distemper , they suppose to make a sufficient Propitiation for all their sins . Such mean and unworthy thoughts have they of the Majesty , Holiness , and Terror of the Lord. Of late also , lest there should be a failure on any account , they have found out an invention to give their sins unto the Devil by the Sacrifice of a Cock , the manner whereof is at large described by Buxtorfius in his Synagoga Judaica . And this also hath no small influence on their minds to pervert them from the Faith of their Fore-Fathers . Let the Messiah provide well for them in this world , and they will look well enough unto themselves , as to that which is to come . § 25 And hence ariseth also their Ignorance of the whole Nature , Vse and End of the Mosaical Law , which also contributes much to the producing of the same Effect upon them . To what End the Law was given , whereunto it served , what was the nature and proper use of its Institutions shall be declared as occasion is offered in the Exposition of the Epistle its self . For the present it may suffice unto our purpose , to consider their Apprehensions of it , and what influence they have into their misbelief . In general they look on the Law and their observance of it , as the only means of obtaining Righteousness , and making an Attonement with God. So they did of old , Rom. 9. v. 32 , 33 , 34. In the observation of its Precepts they place all their Righteousness before God , and by its Sacrifices they look for Attonement of all their sins . That the Law was not given , that the Sacrifices were not appointed for these Ends , that the Fathers of old never attended unto them absolutely with any such Intention , shall be afterwards declared . In the mean time it is evident that this Perswasion corrupts their minds as to their thoughts about the Messiah . For if Righteousness may be obtained , and Attonement made without him , to what End serves the Promise concerning him ? But having thus taken from him the whole Office and Work whereunto of God he was designed , that he might not be thought altogether useless , they have cut out for him the work and employment before mentioned . For looking on Righteousness and Attonement with the consequent of them Eternal Salvation , as the proper Effects of the Law , they thought meet to leave unto their Messiah the work of procuring unto them Liberty , Wealth , and Dominion , which they found by experience that the Law was not able to do . But had indeed their Eyes been opened in the knowledge of God and themselves , they would have found the Law no less insufficient to procure by its self an Heavenly than an Earthly Kingdom for them . And against their Prejudicate obstinacy in this matter , doth the Apostle principally oppose himself in his Epistle unto them . § 26 But here by the way , some may possibly enquire , how the Jews , if they look for Attonement and the Remission of sins by the Sacrifices of the Law , can now expect to have their sins pardoned , without which they cannot be eternally saved , seeing they are confessedly destitute of all Legal Sacrifices whatever ? Have they found out some other way , or do they utterly give over seeking after Salvation ? This very Question being put unto one of them , he answers ; that they now obtain the pardon of their Sins , by Repentance and Amendment of Life ; according to the Promises made in the Prophets unto that Purpose ; as Ezek. 18. v. 20. And concludes , Quamvis jam nulla sint sacrificia quae media erant ad tanto facilius impetrandam remissionem peccatorum , eadem tamen per poenitentiam , ac resipiscentiam declinando a viis malis impetratur . Although there are now no Sacrifices which were a means the more easily to obtain the forgiveness of sins , yet it may be obtained by Repentance , and a departure from wayes of evil . This is their Hope which like that of the Hypocrite is as the giving up of the Ghost . For ( 1. ) It is true , Repentance and Amendment of Life , are required in them who seek after the forgiveness of their sins , and many Promises are made unto them ; But is this all that God required , that sin might be forgiven ? They are sufficient indeed in their own way and place , but are they so absolutely also ? Did not God moreover appoint and require , that they should make use of Sacrifices to make attonement for sins , without which they should not be done away ? See Levit. 16. And ( 2. ) What is the meaning of that Plea , that by Sacrifices indeed Remission of sins might more easily be obtained , but obtained it may be without them ? Doth this more easily respect God or man ? if they say it respects God ; I desire to know , if he can pardon sin without Sacrifice , why he cannot do it as easily as with them ? or what is he eased of by Sacrifices ? If it respect themselves , as indeed it doth , then it may be enquired what it is that they shall be eased of in the obtaining of the Pardon of sins , by the use of Sacrifices ; when that is again restored unto them ? this can be of nothing but of that which they are now forced to make use of , for that end and purpose , and what is that ? Why Repentance and Amendment of Life . If then they had their Sacrifices these might be spared , or at least much in them abated which at present is necessary . This then it seems was the End why God instituted Sacrifices , namely that these Jews might obtain pardon of sin , without either Repentance or Amendment . And this is that which they love as their souls ; namely that they may live in their sins , and be acquitted of all Danger by Sacrifices and outward services . ( 3. ) Attonement for sin is expresly necessary , or all the Institutions of Sacrifices for that End of old were vain and ludicrous . At the same time when Sacrifices were in use , Repentance was also required , and therefore not to be a cause or means for the same End , in the same kind with them . And therefore notwithstanding their Pretence of Repentance , no Jew upon his own Principles , can now in the total Cessation of all Sacrifices , obtain either Pardon of sin here , or Salvation hereafter . But to proceed . Their corrupt carnal Affections have moreover greatly contributed , and yet do so § 27 unto their Obstinacy in their Unbelief . Hence have they coyned their self-pleasing imaginations about the Messiah , and the work that he hath to do , That He should be a King , and reign gloriously , that his Dominion should be over all the world , and endure throughout all Generations , was promised concerning him from the Beginning . They think much therefore what Advantage this Kingdom may afford unto them , comparing it in their minds with those other Empires which they see in the world . Wealth , Ease , Liberty , Dominion , or a share in Power and Rule are the things that please their carnal minds , and evidently fill them with Envy and Wrath against them by whom they are possessed . These things they look after and hope for ; as the only things that are desirable , the only Pledges indeed of the favour of God. No Persons on the Earth have their thoughts more fixed on them then they . As their Oppressions increase , so do their Desires after Liberty and Rule ; and they have learned nothing by their Poverty , but to grow in a greedy fierceness after Riches . And when they would at any time set out the care of God towards their Nation , they declare that such a one in such a place was worth so many thousand Crowns , or drove such a Trade , or was in such favour as that he rode in a Coach or Charriot ; as may be seen in the Address of Manasseh unto the English. This Covetousness , and Ambition with Revengefull thoughts against their Oppressors possessing their minds , makes them desire , hope and believe that the Kingdom of their Messiah shall be of this world , and that therein their Enjoyments shall be as large , as what ever now their Fancy can reach unto . And so perfectly are they under the Power of these lusts and earthly desires in this matter , that take away their Hopes of satisfying of them in the good things of this world , that they will on very easie terms bid adieu unto their Messiah , or grant that he is already come . But whilest they are obstinately fixed in the expectation of them , to tell them of a Spiritual and Heavenly Kingdom , wherein the poorest and most persecuted Person on the Earth may have as good an Interest , and enjoy as much Benefit by it , as the greatest Monarch in the world , and you do but cast away your words into the wind . Secondly , Since the Propagation of the Gospel and its success in the world , Envy , § 28 another corrupt Lust , against the Gentile Believers , hath exceedingly perverted their minds , in their Notions about the Messiah . And this they are filled withall upon a twofold account . First , Upon that of the Spiritual Priviledges which they saw claimed by them . That the Gentiles , or Nations of the Earth distinct from Israel , should be Fellow-Heirs in the Promise with the Posterity of Abraham according unto the flesh , was declared by all the Prophets of old . But yet , as we have shewed , this was done by them in that obscure manner , in comparison of the Revelation made of it in the Gospel , that the Grace and Counsel of God therein is called a Mysterie hid from the Ages that went before . Wherefore when this Design of the Love and Wisdom of God was brought to Light , it filled the Jews who had lost the faith of it with Envy and Wrath. See Acts 13. v. 45 , 46 , 47 , 50. Chap. 22. v. 21 , 22 , 23. 1 Thess. 2. v. 15 , 16. The Stories of all Ages from thence unto this Day testifie the same , nor do they yet stick to express these corrupt Affections , as occasion is offered . And this Envy being greatly predominant in th●m hardens them in their imagination of such a Messiah , as by whom the Gentiles may receive no Benefit , but what may accrue unto them by becoming their Servants . They cannot endure to hear unto this Day that the Gentiles should be equal sharers with themselves in the Promise of the Messiah . They would have him unto themselves alone , or not at all . And this keeps up their Desires and Expectations of such an one as they have fancied for their own Ends and Purposes . § 29 Again , Their Envy against the Gentiles is greatly increased and excited by the Oppressions and Sufferings from them which they undergoe . This adds hatred and desire of Revenge unto it , which render it impotent and unruly . I speak not now of their present and past sufferings from Christians , which in many places have been unrighteous and inhumane , and so undoubtedly a great occasion of hardning them in their obstinacy , but of their long continued oppressions under the Power of the Gentiles in general . Having been greatly harrased and wasted by them in most Ages , and having a Deliverer promised unto them , they are strongly enclined to fancy such a Deliverance as being peculiarly th●irs , should enable them to avenge themselves on their Old Enemies and Oppressors . And this they think must be done , not by an Heavenly Spiritual King , ruling in the things concerning Religion and the Worship of God , but by one that having a ●●ghty Kingdom in this world , shall by force and Power subdue their Enemies under them . Such an one therefore they desire and look for ; and how hard it is for them to depose these thoughts unless they are freed by the Grace of God from the ●●rn●l Aff●ct●●ns mentioned , is not hard to ghess . And these are some of those especial occasions w●ereby the Jews through their own blindness are hardened in their unbeli●f , and diso●●dience unto the Gospel , whereunto others of the like kind may be added . § 30 This is the Faith and Expectation of the present Jews all the world over concerning the Messiah in whom they place th●ir Confidence . A meer man he is to be ; a King over the Jews at Jerusalem , who shall conqu●r many Nations , and so give Peace , Prosperity and Plenty unto all the Israelites in their own Land. But what great matter is in all this ? Have not other men done as much or more for their Citizens and People ? Can they fancy that their Messiah should be more victorious or successfull then Alexander ? they dare not hope it . At a Disputation before the Pope and Cardinals at Rome which they have recorded in Shebat Jehuda , they openly professed that they never expected so great glory by their Messiah , as that which they saw them attended withall . And Manasseh confesseth that it is no great or extraordinary matter which they looked for by him . De Resur . lib. 2. cap. 21. Non est , saith he , tantum miraculum si Messias veniat subjugatum regna sibi & imperia multa , cum non raro accidisse videamus ut humiles aliqui abjectique ad regna & imperia pervenerint , terrarumque multarum Domini fierent . It is no such Miracle that the Messiah should come and subdue many Kingdoms and Empires unto himself , seeing it often falls out that men of mean and abject condition , do come unto Kingdoms and Empires , and are made Lords of many Countreys . It is so indeed ; they say nothing of him , but what may be paralelled in the Stories of the Nations of the world , especially considering the shortness of his reign which they begin to think shall not be above forty years . § 31 But do these things answer the Promises made concerning him from the foundation of the world ? Is this the meaning of the Promise given unto Adam ? Was this the End of the Call and Separation of Abraham ? This the intendment of the Promise made unto him , that in his seed all the Nations of the Earth should be blessed ? Is this only the importance of it , that towards the end of the world , many of them shall be conquered ? Was this the intent of the Oath made unto David , and of the sure mercies confirmed unto him , and his , thereby ? Do all the Promises in the Prophets , set out in words glorious and magnificent , end in a Warri●ur , inferior it may be unto many of those whose destruction they Prophesied of ? Or is not this rather a way to expose the whole Old Testament unto scorn and reproach , as making the Promises thereof not to extend unto that Glory , which in others the Penmen of it despised ; or at least to regard only things of the same nature with them ? Was this the Expectation of the Fathers of old ? Is this that which they desired , prayed for , longed for , esteeming all the Glory of their present Enjoyments as nothing in comparison of it ? What is in this Messiah that he should be the Hope and Desire of all Nations ? Did God set him forth as the great Effect of his Love , Grace , Goodness and Faithfulness towards them , and then bring forth a Military King , in whose exploits they were not all to be concerned ? Was the Church in travail for so many Generations to bring forth this Fighter ? Had they no Eye of old unto Spiritual and Eternal things in the Promise of the Messiah ? Of late indeed Josephus Albo tells us that the Doctrine of the coming of the Messiah is not fundamental ; And Hiliel of old maintained that Hezekiah was the M●ssiah ; He should have been so , saith another , had he composed a Song unto God. Barcosba a seditious Negromancer is the Messiah , sayes R. Akiha ; He shall come , it may be , immediately before the Resurrection saith Manasse . But do these thoughts suit the Faith , Hope , Prayers , and Expectations of the Church of old ? Do they answer any one Promise of God concerning him ? No man not utterly unacquainted with the Scripture can give the least countenance unto such imaginations . What all this while is become of the work every where in the Scripture assigned § 32 unto the Messiah ? Who is that cast off unto ? Who shall break the Serpents Head ? Who shall take away the curse that entered on Sin ? Who shall be a blessing unto all Nations ? To whom shall the Gentiles be gathered to be saved by him ? Who shall be a Priest after the Order of Melchizedeck ? Who shall have a Body prepared him to offer in stead of the Sacrifices of the Law ? Who shall have his hands and feet pierced in his suffering , and his Vesture parted by Lot ? Who shall make his Soul an Offering for sin ? Who shall be bruised , grieved , and afflicted by God himself , because he shall bear the Iniquities of his People ? Who shall make Attonement for Transgressors and bring in everlasting Righteousness ? Who shall for ever make Intercession for Transgressors ? And who shall sit at the Right Hand of God in his Rule over the whole world ? All these things and sundry others of the like kind , are openly and frequently promised concerning the true Messiah , whereof not any of them is to be accomplished in or by him whom they look for . But these men indeed take a way to destroy all Religion , and to turn the whole Bible into a story of earthly things , without either Life , Spirit , or Heavenly Mystery in it . It is acknowledged that there are many Promises of Mercy and Glory unto the § 33 Church in the Dayes of the Messiah expressed in Words , whose first literal sense represents things outward and temporall . And there is a threefold Interpretation of them contended for . The first is that of the Jews , who would have them all understood according unto their literall importance , without the allowance of any Figure or Allegory in them . But no thing can be more vain then this imagination ; nor do they make use of it , but where they suppose that it will serve their present design . For whereas the Wisest of them do grant , that in the dayes of the Messiah the Nature of things shall not be changed , but only their use , many of these Promises in their first literall sense , import a full and direct alteration in the Heavens and Earth and all things contained in them . So Isa. 11. v. 6 , 7 , 8. Lions , Bears , Leopards , Cockatrices , Aspes , Calves , and young Children are said all to live , feed , and play together . And Chap. 60. v. 7. That the Flocks of Kedar , and the Rams of Nebaioth should minister unto the Church ; ver . 16. that they sho●ld suck the Milk of Kings ; and ver . 19. that the Sun should no more give light by day ; and yet ver . 20. that it should no more go down . Chap. 65. v. 17. That new Heavens , and a new Earth shall be created , and that the old shall be remembered no more ; that Trees and Fields shall rejoyce and clap their hands for gladness ; with other things innumerable in the same kind . Now if they grant , as they must , unless they intend to expose all Sacred Truth to the scorn and contempt of Atheists , that these expressions are figurative and Allegorical , they must do the same in all other Promises of earthly things , as of Peace , Plenty , Victory , long Life , Dominion , Wealth and the like , being set out in the same kind of Allegorial Expressions . At least they cannot make them in the strict literal sense of the words the object of their Faith and Expectation , unless they can by some infallible rule declare , what is figuratively to be understood in them , what properly , or which Promises are expressed Allegorically , which not . And this they can never do . The Event therefore is the only infallible Interpreter of the meaning of such Prophetical Predictions ; what ever precedes that , is but conjecture . Wherefore , § 34 Secondly , Some interpret all these Promises and Prophesies Spiritually , without the least respect unto those outward terrene things , which are made use of in figurative Expressions only to shaddow out those spiritual , heavenly , and eternal things which are intended in them . And indeed this way of Interpretation which Calvin follows in all his Commentaries , is attended with great probability of Truth . For the main Ends and work for which the Messiah was promised , being as we have proved Spiritual and eternall , and whereas it is evident , that many promises of things relating unto him , and the condition of them that believe in him are Allegorically expressed ( it being the constant way of the Old Testament to shaddow out spiritual and heavenly things , by things earthly and carnall , ) this way of interpreting the Promises , seems to have great countenance given unto it , both from the nature of the things themselves , and the constant tenour of the Prophetical Style . According unto this Rule of Interpretation , all that is foretold in the Psalms and Prophets , of the Deliverance , Rest , Peace , Glory , Rule and Dominion of the Church , of the subjection and subserviency of Nations , Kingdoms , Rulers , Kings and Queens thereunto , intends only either the Kingdom of Grace , consisting in Faith , Love , Holiness , Righteousness and Peace in the Holy Ghost , with that spirituall Beauty and Glory which is in the Worship of the Gospel ; or the Kingdom of Heaven its self where lyes our Happiness and Reward . And indeed this Interpretation of the Promises , as in respect of many of them it is evidently certain , true , and proper , they being so expounded in the Gospel it self ; so in respect of them all , it is safe , and satisfactory to the souls of Believers . For they who are really made partakers of the spiritual good things of the Messiah , and are subjects of his spiritual Kingdom , do find and acknowledge , that Liberty , Rest , Peace and Glory , those durable Riches therein , as they are abundantly content withall , what ever their outward condition in this World may be . And unto this Exposition , as to the main and prime intendment of the Promises , the whole Doctrine of the Gospell gives countenance . § 35 Thirdly , Some acknowledging the Kingdom of the Messiah to be Heavenly and Spiritual , and the Promises generally to intend spiritual and heavenly Glory and Riches , that is , Grace and Peace in Christ Jesus , do yet suppose moreover that there is in many of them an intimation given of a blessed , quiet , peaceable , flourishing estate of the Church through the power of the Messiah , to be in this world . But this they do with these limitations . ( 1. ) That these Promises were not made unto the Jews as they were the seed of Abraham according unto the flesh , primarily and absolutely , but unto the Church , that is the children of Abraham according unto the Promise , Heirs of his Faith and Blessing . That is , they are made unto all them who receive and believe in the promised Messiah , Jews and Gentiles , with whom as we have proved , the Priviledge of the Church , and interest in the Promises was to remain . ( 2. ) That the Accomplishment of these Promises is reserved unto an appointed time when God shall have accomplished his work of severity on the Apostate Jews , and of Tryal and Patience towards the called Gentiles . ( 3. ) That upon the coming of that season , the Lord will by one means or other , take off the Veyl from the eyes of the Remnant of the Jews , and turn them from ungodliness unto the Grace of the Messiah ; after which , the Jews and Gentiles being made one Fold under the great Shepheard of our souls , shall enjoy Rest and Peace in this world . This they think to be intimated in many of the Promises of the Old Testament , which are brought over unto the use of the Church as yet unaccomplished , in the Book of the Revelation . And herein lyes all the Glory which the Jews can or may expect , and that only on such terms , as yet they will not admit of . But these things must all of them be spoken unto at large , when we come to answer the Objections which they take from them , unto our Faith in Jesus Christ. That which above all things manifests the Folly and Irreligion of the imagination § 36 of the Jews , about the Person and Work of the Messiah , is the Event . The true Messiah is long since come , hath accomplished the work assigned unto him , made known the nature of the first , and consequent Promises , with the Salvation that he was to effect , no way answering the expectation of the Jews , but only in his Genealogie according unto the flesh . And this is that which is the second Supposition , on which all the Discourses and Reasonings of the Apostle in his Epistle to the Hebrews is founded , and which being absolutely destructive of the Judaical Infidelity , shall be fully confirmed in our ensuing Dissertations . Exercitatio XII . Second Principle supposed by the Apostle Paul in his Discourses with the Hebrews . The Promised Messiah was then come , and had done his Work. The first Promise recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Promise with the limitation of time for his coming necessary . First determination hereof made by Jacob , Gen. 49. The Promise confined to Judah ; afterwards to David ; no more restrained . Jews self-contradicting exceptions to the words of Jacob's Prophesie . Interpretation of Jarchi . Of Aben Ezra examined . Who meant by Judah . The Tribe . Not his Person proved . Scepter and Scribe how continued in Judah . The same Polity under various Forms of Government . How long they continued . Did not depart on the Conquest of Pompey . Nor Reign of Herod . Continuance of the Sanhedrim . The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Place and Court of Judges . Jews Etymologie of the Word . Institution of that Court , Numb . 11.16 . The order of the Court. Place of their meeting . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . John 19.13 . Qualifications of the Persons . Who excluded . Their Power . Punishments inflicted by them . The lesser Courts . Mistake of Hilary . Shilo who , and what the word signifies . Judaical Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuted . Argument from the words . Rule granted unto Judah . Proved by the Context . Consent of Targums . Judaical Evasions removed . Rise and signification of the word Shilo . Messiah intended thereby . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened and vindicated . Consent of Targums , Talmuds , and most Learned Rabbins . Scepter long since departed . Story of Benjamin Tudelensis examined . Messiah long since come . § 1 THE second great Principle supposed by the Apostle in all his Discourses with the Hebrews in his Epistle to them , and which he layes as the foundation of all his Arguments , is , that the Messiah whom we have proved to have been promised from the foundation of the world , was actually come , and had finished the work appointed for him , then when he wrote that Epistle . This the Jews pertinaciously deny unto this very day , and this denyall is the center wherein all the lies of their unbelief do meet ; and hereupon in a miserable deplorable condition do they continue crying for , and expecting his coming , who came long since , and was rejected by them . Now this being the great difference between them and Christians , and that such an one as hath a certain influence into their Eternal condition . As they have endeavoured to invent evasions from the force of the Testimonies and Arguments , whereby our Faith and Profession is confirmed ; so are we to use diligence in their vindication and establishment ; which we hope to do unto the satisfaction of the sober and godly wise in our ensuing Discourse . § 2 The first great Promise of the Messiah at large insisted on before , declared only his coming ; and the end of it in general . This Promise was recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psalm . 40.8 . or , as our Apostle , Heb. 10.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the beginning , head , or first roll of the Book of God , namely , Gen. 3. as a stable foundation of all the rest that ensued . And it respected all the posterity of Adam , that they might have a refuge whereunto to repair in all their distresses . When the care of it , and respect unto it , and faith in it were rejected by the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 14.16 . God left it unto the wayes of its own choosing , to shift for its self ; and in his Soveraign Grace and Pleasure renewed the Promise unto Abraham with a restriction and limitation of it unto his Family , as that which was to be separated from the rest of mankind , and dedicated to the bringing forth of the Messiah in the appointed season , as we have declared . Upon the giving of that Promise , with the Call and Separation of Abraham , wherein the Church became in a special manner visible , there wanted nothing to confirm the faith , and fix the expectation of those that desired his coming ; but only the determination of the time wherein he should so do . And this was necessary upon a double account : ( 1. ) That those who were to live before his Advent , or appearance in the flesh , might not only by faith , see his Person afar off , and be refreshed , as Cant. 2.8 . but also , Behold his Day , or the time limited and prefixed unto his coming , and rejoyce therein ; and that not only as Abraham who knew that such a day should be ▪ John 8.56 . but also those who had a certain day so limited , as that by diligent enquiry , 1 Pet. 1.11 . they might take some especial prospect of it . ( 2. ) To guide them who were to live in the dayes of the accomplishment of the Promise , unto a more earnest expectation of him , and desire after him , as Daniel had for the return of the People from the Captivity , when he understood by Books , that the time limited for it was accomplished , Dan. 9.2 , 3. Accordingly it came to pass , for from hence it was , that at that season when he was to be exhibited , all men were in expectation of him , and prepared thereby to enquire after him , Luke 3.15 . Now this determination of time enquired after , was first made by Jacob , Gen. 49.8 , § 3 9 , 10. accompanied with a signal demonstration of one especial person , from whom the Messiah was to proceed , even in the Family of Abraham himself ; such another restriction also , and but one , ensued , when that priviledge which originally rested in Abraham and his family , and afterwards restrained unto Judah and his posterity ; and lastly , confin'd unto David and his off-spring , was ever after left at large unto any branch of that Family . And this I mention by the way , to prevent any difficulties about his Genealogie . For as in the very first instance of the Regal Succession in the house of David there was no respect had to the Primogeniture , 1 Kings 2.22 . So there was no necessity that the Messiah should spring from the reigning Family , although he did so ; but only that he should be of the Seed of David . For as after the Promise given unto Abraham , the Messiah might have sprung from any Family whatever of his posterity by Isaac , untill the limitation made by Jacob unto the person of Judah ; and after that limitation , might have done so from any Family of his Tribe or Posterity , untill the confienment of that priviledge to the person of David ; so no restriction or limitation being afterwards added , his production by any person of his Posterity , whether in a nearer or further alliance , to , or from the Reigning Line , was all that was included in the Promise . To return , the words of the place above quoted are , Judah thou art be whom thy Brethren shall praise ; thine hand shall be in the neck of thine enemies ; Thy Fathers children shall bow down before thee . Judah is a Lyons whelp from the prey , my Son , thou art gone up , he stooped down , he couched as a Lion , and as an old Lion who shall rouse him up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Scepter shall not depart from Judah , nor a Law-giver , or Scribe , from between his feet untill Shilo come ; and to him the gathering of people ; These last words are the seat of our Argument , the former therefore we shall no otherwise consider , but as they give light and evidence to their interpretation . The great Masters among the Jews are exceedingly perplexed with this Testimony , § 4 and have therefore invented endless wayes for the enervating of it , openly and lowdly contradicting one another , almost about every word in the Text : Some would evade the sense of it , by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be only a Rod , of correction , say some , of supportment say others ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they would only have to be a Scribe , such as they fancy their present Rabbins to be . Some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , understand the person of Judah unto whom they ascribe I know not what pre-eminence , and not his Family and Tribe . Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be separated from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that follows , because of the accent Jethib , and to signifie for ever . Some by the Shilo would have David intended , some Ahijah the Prophet , some the City Shilo , and most know not what . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some would have to be destruction , some instruction and obedience : And on every one of these cavils , do they build various interpretations , and provide various evasions for themselves , all which we shall either obviate or remove out of the way in the ensuing Discourse . It were endless to consider all their several Expositions , and useless , because they are § 5 fully confuted by one another . And what ever seems of importance , in any of their exceptions , will be fully answered in our Exposition and vindication of the Text and Context . Only to give the Reader a specimen of their Sentiments , I shall briefly consider the sense and Exposition of one of them ; and he of such reputation that he hath generally obtained the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Wise. And this is R.A.B. Meir , Aben Ezra . And that we may the better see the perversness of this man , and therein of his followers , I shall briefly give an account of the Exposition of Rashi his Companion in Annotations on the Pentateuch , in their Rabbinnical Bibles . First , By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Scepter , he understands Rule and Government ; as he doth Scholars in the Law , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from between his feet ; expressing as he conceived the posture of Disciples . By Judah , he understands the House of David , the Ruling Family amongst them , the Authority whereof was preserved in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Heads of the Captivity whilest they were in Babel ; And on these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , waving all the former trivial exceptions , he adds expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vntill the Shilo come , that is Messiah the King , to whom that Kingdoms belongs , as the words are interpreted by Onkelos in his Targum , and in Midrash Agadah , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the collection or gathering together of the people so agreeing with the Targum , and the the truth in the most material passages of the Text. § 6 But Aben Ezra , as we observed , is otherwise minded ; and in him , we have an example of the wilfull blindness of the residue of them , who will not endure the light of that Conviction which is tendered unto them in this Testimony . First , By Shebet , he grants Rule to be intended , or preheminence above others , being then somewhat more modest then their latter Masters . This saith he , shall not depart from Judah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill David come ; and why David ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he was the beginning of the Kingdom of Judah . So that it seems the meaning of the words is , that the Scepter shall not depart , untill the Scepter come ; that is , they should have rule , untill they had rule , For as himself well observes , the Kingdom of Judah began in David . But what Scepter had the House of Judah before ? Four hundred years the people were ruled under Judges , of which but one was of that Tribe . At length a Kingdom was set up in the House of Benjamin ; where was all this while the Scepter of Judah , If that was the space of time designed for its continuance ? Two instances he gives hereof . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Standard of Judah marched first in the Wilderness ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Again , God said , Judah shall go up first . But what was this to a Scepter and a Law-giver ? The first belonged only unto the order of the Tribes in the Wilderness , whilest Moses was Prince of the Tribe of Levi , and afterwards Joshua of the Tribe of Ephraim ; nor was that priviledge , if any it were , peculiar unto Judah , but common to the other Tribes joyned with him . The other was only an occasional Expedition , wherein the especial concernment of Judah lay ; which gave him no power nor Soveraignty amongst his Brethren . So that we have here no small instance , how the Wisest of their Masters do befool themselves , in seeking evasions from this Testimony . Of the sense of the following words , abstracting from the design of the whole , he gives a tolerable account , Nor a Law-giver from between his feet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mechochek is a Scribe , who engrosseth any thing on a Roll or Books , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that expression of from between his feet , is taken from the common custom of such Scribes , to sit at , or between the feet of the Prince ; namely , to record and enroll the Laws of his Kingdom . Although the phrase of speech seems to encline to another sense , but about this we will not differ with him . § 7 He next proceeds to the interpretation of the word Shilo , which before he applyed unto David ; and to shew the uncertainty and wandrings of all them who reject the true and only intendment of the Holy Ghost in this expression , he gives us the various opinions of his Masters , not knowing , himself what to adhere unto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; some , he sayes , there are who interpret it from the Syriack , as it were as much , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto him , or cujus omnia . But this yields him no advantage . Sundry learned men suspect some such sense in the word , or derivation of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Translation of the LXX . reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems to have had respect thereunto . But then the Messiah is signally denoted , whose the Kingdom was ; whom the Promises especially respected , and to whom the gathering of the people was to be . Some , he adds , derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies the Embrio in the Womb ; and in allusion hereunto many interpret the word his Son ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Birth , or certain Membranes of the Womb : and he adds afterwards , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But yet neither can he hence obtain any thing towards his design . Wherefore , he proceeds , some expound it of the City Shilo , and then they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that , the Sun cometh ; that is , sets , or goes down , Eccles. 4. that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the end of Shilo come ; for so it is written , he rejected the Tabernacle at Shilo ; and chose David his servant . But it is evident unto all who use the least attention unto these things , how forced , indeed foolish this Exposition is : untill Shilo come ; that is , untill the City Shilo be deserted , or forsaken , or destroyed , so that , untill it comes , signifies , when it shall be no more : The application of that word to the setting of the Sun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Sun goeth down , is clearly from the nature of the thing it self ; and the preceding words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sun riseth , but thence to draw it here to express the destruction of a City ; in which sense it is never used , is a Conceit purely Rabbinicall . Besides , we have shewed already that Scepter and Law-giver could in no sense be said to abide with Judah untill David came ; for before his dayes that Tribe had no especial interest in Government at all . But this catching at relief from a word , no way suited to contribute the least assistance in the case in hand , is as strong an Argument of a desperate sinking cause , which rather than men will foregoe , they will reach after helps from the shaddow of the least twigg that seems to be nigh unto them . I shall not contend with him about what he nextly asserts , namely that this untill ; doth not prove the ceasing of Rule and Government when the Shilo comes . It s enough for us , that it was not to cease before it came , as shall further be manifested in our ensuing Explication and Vindication of this Prophesie . I have only by the way more particularly considered the Evasions of this man , who is called amongst the Masters of the present Judaical Profession , the Wise , that the Reader may know what thoughts to entertain concerning the Expositions and Objections of others of them , who have not attained that reputation . The subject here spoken of is Judah ; and that not as meerly declaring the person of § 8 the fourth Son of Jacob ; but the Tribe and Family that sprang , and was to spring from him . So are the whole Tribes every where called in Scripture by the name of him from whom they sprang ; and that principally from the Prophesie and Blessing in this Chapter , wherein the common stream of Patriarchal blessing , hitherto running in one channell , is divided into twelve branches ; each Son ▪ of Jacob being constituted a distinct spring of Benediction unto his posterity . Now that the Tribe of Judah and not his person , but only as from him the whole received its denomination , and as he is included therein is intended in this Prophesie , is evident . For ( 1. ) The things mentioned in this great Patriarchal Benediction were such , as should befall the Posterity of his Children , to whom he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes ; or in the end of the dayes , as were all the blessings of them that went before Jacob also . Now that expression in general signally denotes the times of Messsiah , as we shall afterwards declare , and as hath in part already been made manifest . And as it relates in particular unto any of the Tribes , it denotes the whole continuance of their times untill that season should be accomplished . So that it cannot be restrained unto the persons of any of them . ( 2. ) Nothing that is spoken of any of the rest of the Sons of Jacob , belonged unto them personally , no though it had its foundation in their persons , or in an allusion unto their personal Actings . Thus the dividing of Simeon and Levi in Jacob , and the scattering of them in Israel , belonged not unto their persons , though what befell their posterity of that nature , had a special eye unto their personal miscarriage , v. 5 , 6 , 7. Neither was any thing here spoken of Judah in any measure fulfilled in his person , who spent his dayes in Aegypt , without any pre-eminence among his Brethren , or Rule with Conquest , and terror like a Lion over others . It is then the Family , Tribe , or Posterity of Judah that by that name is here intended . Now this Tribe of Judah may be considered either absolutely in its self , as it was in § 9 it s separated stations and condition in the Wilderness , without the mixture of any not of his posterity , or with respect unto that accession which was afterwards made unto it occasionally from the other Tribes . And this was fourfold : First , From the Lot of Simeon falling within its lot in the first inheritance of the Land , Josh. 19.1 . whence that Tribe , though still keeping its distinct Genealogie , was reckoned unto Judah , and became one people with them . Secondly , By the cleaving of the Tribe of Benjamin , whose lot lay next unto it , and mixed with it in the very City of the Kingdom , to the reigning house of David in the fatal division of the people , 1 Kings 12.20 , 21 , 27. upon which both those Tribes were after called by the name of Judah , v. 20. and the people of both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judaei or Jews . Thirdly , By the falling off of the Tribe of Levi , with multitudes of other good men unto it out of all the Tribes of Israel , upon the Idolatries and persecution of Jeroboam , 2 Chron. 11.13 , 14 , 15 , 16 , 17. verses , by which means that one Tribe quickly became more numerous and potent then all the rest . Fourthly , By the mixture and addition of those great numbers which out of all the Tribes of Israel joyned themselves unto them upon their return from Babylon , and the restitution of the Worship of God amongst them in its proper place . Now it is Judah with all these accessions that is intended in this Prophesie and Benediction , yet so , as that in many things , as namely , in the production of the Messiah , the natural Genuine Off-spring of Judah was still to have the pre-eminence . § 10 That which is foretold concerning this Judah is that it should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Scepter , and Law-giver , or a Writer of Laws for others observation . That Rule , Power and Government are hereby intended , shall be afterwards evinced . What time this should come to pass , is not limited , only after it did so ; it was not to cease untill the Shilo came . The foundation of the execution then of this Promise , in the erection of Polity and Government in that Tribe , was not laid untill about six hundred and twenty years after this time . So certain is that which we before observed , that this Patriarchal Benediction concerned not the persons of his Sons , and their then present condition , but that of their posterity in the latter dayes . And this was done , when the Kingdom was given to David of the Tribe of Judah . Neither is the kind of Government or Rule , which should be erected in that Tribe , expressed in the words ; only a Rule and Polity is promised unto it ; or that they should be a people having the Principle of Rule or Government in and among themselves . Whilest they continued such , the Scepter and Scribe departed not from them ; and this they did as with great variety in the outward form of Goverment , though the Law and Polity amongst them were still the same : so not without some intercision of Rule untill the time specified was accomplished . And where the Law and Polity are still the same ; Accidental alterations in the Modes and manner of Governing , make no Essential Change in the State of the people , or nature of the Government . Thus the first Constitution of Rule in that Tribe , was in a way of Government absolutely Monarchical ; This being imprudently managed by Rehoboam , lost the ten Tribes who would never afterwards submit unto the Regal Family of Judah . It s retrival after an intercision made of it in the Babylonish Captivity was Ducal , or by an honorary President , with a mixture both of Aristocracy , and of the power of the p●ople . Upon the ceasing of these Rulers extraordinarily called , the Aristocracy in the San●●●drin prevailed ; whereunto succeeded a mixt Monarchy in the Hasmonaeans into their power and place , their interest being ruined by intestine Divisions , Herod by craft and external force intruded himself . Neither did his Usurpation make any Essential Change in the Rule or Polity of the Nation ; Although in his own person he were a Forreigner : for even during the turbulent Government of the Herodians , with the interposition of the Roman Arms , the Nation with that which constitutes a people , its Laws and Polity , was still continued though the Administration of Superiour Rule was not alwayes in the hands of Jews . In this state things continued amongst them untill the destruction of the Common-wealth by Vespasian , and of the City and Temple by Titus ; only as a presage of the departure of Scepter and Scribe , the power of Judgement as to the lives of men was some years before taken from the Sanhedrin , John 18.31 . § 11 By this fixation of Rule in general in Judah , we are freed from any concernment in the Disputes of Learned men , about the precise time of the departure foretold . And indeed if any thing be more intended in this prediction , but only that the Tribe of Judah should continue in a National Political State , with Government in its self , it will be utterly impossible to determine exactly and precisely upon the accomplishment of this Prophesie . Some would fix it on the conquest of Jerusalem by Pompey , during the time of Hircanus , and Aristobulus the Hasmonaeans ; not many years after which the Shilo came ; which small remnant of time as they suppose , impeacheth not the truth of the prediction , for in that action of Pompey , Cicero declares the Nation conquered : Orat. pro Flacc. victa est , elocata , servata . But if this might suffice for the departure of Scepter and Scribe , much more might the former Conquest by the Babylonians do so ; which yet by all mens consent it did not . Besides , the Nation was left free by Pompey unto its own Laws and Policy , as were many other Nations subdued by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes Appianus , he left some of the conquered Nations free to their own Rule and Laws ; among whom were the Jews . Some fixed the period in Herod an Idumaean , a stranger to Judah , only a Proselyte ; on which account we have many contests managed by Baronius , Scaliger , Casaubon , Bulinger , Montacue , Pericus , A Lapide , Capellus , Scultetus , Rivetus , Spanhemius , and others innumerable . But granting Herod to have been an Idumaean , as he was undoubtedly by Extract , and that Nation not to have been incorporated into Judah upon the Conquest made of it by Hircanus , only that he was in his own person a Proselyte , why the Scepter should any more depart from Judah , because of his reign , then it did in the dayes of the Hasmonaeans before him , who were of the Tribe of Levi , I see no reason . The Government and Polity of the Nation was that of the Jews , who ever Usurped and enjoyed the place of Supream Rule . As in the Roman Empire the Rule and Government was that of the Romans , though Philip an Arabian , Maximinus a Thracian , and sundry others Forreigners , were Emperours amongst them . One would salve the difficulty of the Hasmonaeans and Herodians by affirming that the supream power of the Nation in their dayes was in the Sanhedrim ; the greatest number of the persons whereof it was constituted , being alwayes of the Tribe of Judah , as the Talmudists constantly affirm . But neither are we concerned herein . The Government as hath been manifested was still in and of the Tribe of Judah , with the fore-mentioned accessions denominated from it , until the destruction of the Country , City and Temple by Vespasian and Titus , which is all that in the prediction is intended . And that was the precise season aimed at , especially if we suppose as rationally we may , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be repeated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to respect the last clause of the prediction , and to him the gathering of the Nations ; which was accomplished signally before the final ruine of the Church and State of the Jews according as Christ himself foretold , Mat. 24.14 . Now because some fix the departure of the Scepter and Law-giver unto the removal of § 12 the Sanhedrin , it may not be amiss to declare in our passage , what that Sanhedrim was , and what the power wherewith it was entrusted , and this briefly , Because it is a subject that many Learned men have laboured in . The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanedrim or Sanhedrim is taken from the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies the place where the Senators meet , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as in Herodian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They assembled not in the accustomed Council House , but in the Capitoll , the Temple of Jupiter . But most frequently it is taken for cons●ssus Judicum , an Assembly of Judges . A court made up of many Assessors ; whence the Areopagum , that is , the Court of Judges , is so called in Aeschines . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Assessor in such a Court ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is such an Assembly of Magistrates or Princes , as they call corona considentium , such as the Sanhedrim was . And this name of Sanhedrim though it be plainly a Greek Word , a little corrupted as is the manner of the Jews in their use of them , is frequently used in the Targum of the Hagiographa , which places are collected by Elias in Tishbi . Some of the Jewish Masters would have it to be a word of their own language , whence they invent strange Etymologies of it , which are some of them mentioned by Buxtorf . Lex . Tal. Coll. 15 13. in Aruth they would have derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; haters of gifts ; not knowing doubtless that doronoth was a Greek , and no Hebrew , word . The first appointment of this Court , the Original of this Consessus Judicum is recorded , § 13 Numb . 11.16 . where by Gods order , LXX . Elders are called and designed to join with Moses in the rule of the people , and are instructed with Gifts to fit them for that purpose . The continuance of this with the institution of other Courts depending thereon is enjoyned the people , Deut. 16. Some say the first LXX . were of them who had been Officers over the people in Aegypt , and had suffered for them ; whom thou knowest to be the Elders of the people and Officers over them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the New Testament , Elders and Elders of the people . Others think these had been Elders and Officers of the people , before in Criminal and Civil Causes ; But now were absolutely joyned with Moses in all . These with him made up LXXI . which was the constant number afterwards . The principal things recorded concerning this Court of Elders , or Judges ; are § 14 ( First , ) Their Orders , namely , that there was one that alwayes presided amongst them , whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Excellent , who supplied the place of Moses . And on his right hand sate he , whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of the House of Judgement , or consistory , who gathered the suffrages of the Assessors . By whom stood two Scribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Scribes of Judgements , one on the right hand of the Prince , the other on his left ; one whereof wrote down the sentences of them who condemned , the other them who absolved the persons that were to be judged . There belonged also to the Courts two Cryers , and two who received the Alms that was given by them who were absolved . Before them at some distance sate these wise men , out of whom the number of the Sanhedrim when any dyed , or were removed , was to be supplied . Secondly , The place of their meeting ; which usually and ordinarily was at Jerusalem , § 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a Chamber of hewed stones , where the Judges are sometimes called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Wise men of the stone Chamber . Although it may be , no more is intended in that expression but that it was a Magnifick Stately Place , or building , such as usually are made of stones hewed and carved . And they tell us that this place was built nigh the Temple , part of it being on the Holy Ground , and part on that which was prophane and common . Whence also it had two doors , one on the sacred side , by which the Prince and the Assessors entered , the other on the prophane , by which criminal persons were brought in before them by their Officers . So Talmud in Joma . And this some take to be the place where our Lord Christ was judged , John 19.13 . They sate down in the Judgement Seat in the place that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the place built and raised up with hewed or squared stones . For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie meerly the pavement , as we translate it , or the floor of the place , the Apostle manifests by adding that in the Hebrew it is called Ga●batha , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Hebrew ; for although the word have a Syriack termination according to the corrupt pronuntiation of the Hebrew in those dayes among the people , yet the Original of it is Hebrew ; and the Syriack renders it here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now this signifies an High-Place , or a place built up on all sides and exalted , such as the Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Judgement Seats were placed in . But this might be an alike place to the other ; for I much question whether the Roman Governour sate in Judgement in the meeting place of the Sanhedrim . § 16 Thirdly , The Jews treat much of the Qualification of the persons , who were to be of the number of the Assessors of this Court. For First , They were to be of the Priests , Levites , or Nobles of Israel ; that is principal men in the Common-wealth : yet none were admitted into their number meerly on the account of their Dignity or Offices ; not the King , not the High Priest , unless they were chosen with respect unto their other qualifications . For they , Secondly , Were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of stature , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of countenance , or good Appearance to keep up , as they say , a Reverence unto their Office : and they were also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of Wisdom , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Age , according to the first institution ; and this carried the common Appellation , Elders of the People . They add in Dine M●moneth , that they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men skilled in the Art of Incantations and Charms to find out such practices ; which the Talmudist thought good to add , to countenance themselves , many of whom were professed Magicians . And lastly , they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilled in LXX . Tongues , that they might not need an Interpreter ; but fewer I suppose served their turn . They treat also in generall that they ought to be men fearing God , hating Covetousness , stout and couragious to oppose Kings and Tyrants if need were . From this number they exclude expresly persons over old , deform'd , and Eunuchs whom they conclude to be cruel and unmerciful , as Claudian doth , Adde quod Eunuchus nulla pietate movetur Nec generi natisve cavet , clementia cunctis In similes , animosque ligant consortia damni . Mercy from Eunuchs is remov'd away , No care of Race or Children doth them sway ; This only renders men compassionate , When misery is known their common fate . § 17 The power of this Court was great , yea , supream many times in all things among the people ; and at all times in most things of concernment . All great Persons and weighty Causes were judged by them . When a whole Tribe offended , or an High Priest , or a King of the House of David , by these were their Causes heard and determined . They had power also to determine about Lawful War. They had two sorts of War , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Commanded War. Such they esteemed War against the Nations of Canaan , against Amaleck , against any Nation that oppressed Israel in their own Land ; and this kind of War , the King at any time of his own accord might engage in . And they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , War permitted only ; as War for security and enlargement of Territories , which could not be engaged in at any time , but by consent , and upon the Judgement of this Court. The Enlargement of the City of Jerusalem , the reparation of the Temple , and the Constitutions of Courts of Judicature in other Cities , belonged also unto them . In a word they were to judge in all hard Cases upon the Law of God. This sentence extended to life and death ; which last they had power to inflict § 18 four wayes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , four deaths , ( four kinds of death ) were committed to the House of Judgement , to Stone , to Burn , to slay with the Sword , and to strangle . These were they who in the dayes of the Restauration of the Church by Ezra , who by reason of the excellency of the persons ( many of them being Prophets , and men divinely inspired ) are usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the men of the great Congregation . And the power of this Court was continued , though not without some interruption and restraint unto the time of the last destruction of the City by Titus . Besides this greater Court , they had also two lesser in other places ; one of the twenty § 19 three Assessors , which might be erected in any City or Town where there was an hundred and twenty Families or more , but not less , and these also had power over all Causes Criminal and Civil which happened within the Precincts of their Jurisdiction , and over all Punishments unto Death it self . Hilary on the second Psalm tells us , that , Erat a Mose ante institutum in omni Synagoga LXX . esse Doctores . Moses had appointed that in every Synagogue there should be LXX Teachers . He well calls them Teachers because that was part of their duty , to teach and make known the Law of God in Justice and Judgement ; And he adds , Cujus doctrinae dominus in Evangeliis meminit dicens . Whose teaching our Lord mentions in the Gospel saying , the Scribes and Pharisees sit in Moses Chair . So referring the direction there given by our Saviour to the Judicial determinations of these Judges , and not to their ordinary Teachings or Sermons to the people . But herein his mistake is evident , that he supposeth the number of seventy to have belonged to every Synagogue which was peculiar to the great Court before described . For besides this Judicature of twenty three in the greater Towns , there were also in the lesser Towns appointed a Court of three Ass●ssors , who might Judge and determine in many cases ; about money , debts and contracts , but had nothing to do in transgressions that were capital . In this Courts judging and determining according to the Law of Moses , consisted the § 20 Rule and Polity of the Nation ; and it is evident that they were continued amongst them untill the coming of the Shilo . For themselves constantly averr that the power of Judging capital●y , was taken from the Sanhedrim about forty years before the destruction of the second Temple ; though I suppose it will be found , that their power was rather occasionally sometimes suspended by the Romans , then absolutely taken away untill the finall destruction of the City . Unto this Judah , that we may return , upon the grant and during the continuance § 21 of this Scepter and Law-writer , it is promised that the Shiloh should come ; that is the Messiah , and that unto him shall be the gathering of the people . So was the Promise unto Abraham , namely that in his seed , all people , or all Nations of the Earth should be blessed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shilo is a word used only in this place ; and it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shalah , to prosper , or save . So that the most probable denotation of the word is a prosperer , a deliverer , a Saviour , as we shall afterwards more fully manifest . The promise of the continuance of Scepter and Law-writer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill this Shilo should be come . The Jews , as was intimated before , lay a double exception to the sense and interpretation § 22 which we give of the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill . First , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for ever : So that the meaning of the words is , that the Scepter and Law-writer shall not depart from Judah for ever . The reason whereof is given in the next words , because the Shilo shall come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often causal . But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sometimes signifie as much as for ever , though mostly it doth but adhu● , yet , or , as yet ; yet it doth not , nor can so , when it is joyned as here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which limits the duration intimated by the subject matter treated on , and sense of the ensuing words that they have respect unto . They except again , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is burthened with the accent Jethib , which distinguisheth the sense , and puts a stop upon it . But this they can give no instance in the confirmation of , especially when it hath Athnac immediately preceding it , as in this place it hath . Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Scepter and Law-writer are long since actually departed from Judah , and in their Judgement the Shilo not yet come ; which perfectly destroyes the verity of the prediction . Having taken this brief view of the words , we may draw our Argument from them , § 23 which is this . The Messiah according to this prediction , must come while the Rule and Government of Judah was continued , or before it was utterly removed or taken away ; but they are long since departed , and taken away . They have been so at least ever since the destruction of the Nation , City and Temple by Titus . And therefore the Messiah is long since come , which was proposed unto confirmation . To manifest the uncontrollable evidence of this Testimony and our Argument from it : There is no more necessary but that we demonstrate ; First , That by Scepter and Law-writer , Rule and Government are intended . Secondly , That the promised Shilo is the Messiah . Thirdly , That all Rule and National Polity was utterly long since taken away from Judah , even in the destruction of the City and Temple . Now the Proof of the two former , we shall take First , From the Text and Context . Secondly , From the confession of the Antient Jews themselves . The last being matter of fact , must be evinced from Story ; and the state of things in the world from those dayes , whereon there will be no rising up against this Testimony by any thing but that pertinacious obstinacy which the Jews are Judicially given up unto . § 24 The first thing proposed , namely that by Scepter and Law-giver , Rule and Government are intended is evident , not only from the words themselves , which are plain and expressive , but from the Context also ; neither was it ever denyed by any of the Jews untill they found themselves necessitated thereunto by their corrupt interest . Amongst other things , the dying Patriarch foretelling the erection of a Rule and Government amongst his posterity , whereas it might have been expected that of course it should have been fixed in Reuben his first born , according to the line of its descent from the foundation of the world , he deprives him of it , v. 4. Though he was in the ordinary course of nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the excellency of his dignity , and the excellency of his strength , v. 3. Yet saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt not excell ; not preserve that Excellency in thy posterity ; nor have the pre-eminence of Rule , for the reason which he there expresseth . In like manner he passeth by the next in order , Simeon and Levi , taking from them all expectation of that priviledge , by foretelling that they should be divided in Jacob , and scattered in Israel , v. 7. Coming to Judah there he fixeth the seat of Rule , v. 8. Judah , thou art he whom thy Brethren shall praise , alluding unto his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thou shalt be exalted unto that Rule amongst them , from the right whereunto the others fell by their transgression . And this rule , saith he , shall consist as all prosperous Dominion doth in two things . First , In the regular obedience of those who de jure are subject unto it , Thy Fathers Children shall bow down before thee ; thou shalt have the Authority among , and over the rest of my posterity . Secondly , In the conquest of the enemies and adversaries of the Dominion it self ; Thy hand shall be in the neck of thine enemies ; as a Lions whelp thou art gone up from the prey ; whereunto the words insisted on are subjoyned ; The Scepter shall not depart ; that is the Scepter of Rule amongst thy Brethren , and prevalency against thine enemies , however it may be weakened or interrupted , shall not utterly depart or be removed untill the Shilo come . The Context is clear and perspicuous : the Jews only as we shall see cavill at words and syllables ; the reason of the Scripture , and the coherence of the Context , they take no notice of . § 25 Secondly , The Targumists have with one consent given us the same account of the sense and importance of these words ; and some of them are acknowledged by the Jews in Shebet Jehuda to have been composed by Divine Inspiration , or assistance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they express it in their Talmuds . Thus Onkelos the best of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Ruler , Lord , or Prince , he that hath Dominion , shall not be taken from the House of Judah . And Jonathan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kings and Rulers shall not cease from the House of Judah . The same words are used by that called of Jerusalem . The Authority of these Paraphrases among the Jews is such , as that they dare not openly recede from them . And therefore Manasse in his Conciliator , where he endeavours to enervate this Testimony , passeth over these Targums in silence , as having nothing to oppose to their Authority , which is a sufficient evidence , that he saw the desperateness of the cause wherein he was engaged . Solomon and Bechai acknowledge Rule and Dominion to be intended in the words , but according to the latter they are not to be erected untill the coming of the Messiah , which is no less expresly contrary to the Targum , then to the Text it self , affirming plainly , that then it was to end , and not begin . Add hereunto , further to manifest the consent of the Antient Jews unto this sense of the words , that in their Talmuds they affirm the Law-giver here mentioned to be the Sanhedrim whose power continued in Judah , untill the Shilo came , whereof we have spoken before . § 26 Unto these Reasons and Testimonies we may subjoyn the use of the words themselves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally and properly a rod , or staff ; all other significations of it are Metaphoricall . Among them the principall is that of Scepter , an Ensign of Rule and Government . Nor is it absolutely used in any other sense , in that very frequently ; Psalm 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Scepter of uprightness is the Scepter of thy Kingdom , Numb . 24.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Scepter shall arise out of Israel ; that is , a Prince or a Ruler ; Targum ; Christ shall rule out of Israel . And this sense of the words is made more evident by its conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Law-giver ; he that prescribes and writes Laws with Authority to be observed . Deut. 33.2 . in a portion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Law-giver hidden , that is Moses ; the great Scribe saith the Targum : for as they suppose , the Sepulchre of Moses was in the Lot of Gad. Mechokek saith Aben Ezra ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great President or Ruler . Psal. 108.19 . Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my Law-giver ; with Allusion to this Prediction of Jacob. Isa. 33.22 . The Lord is our Judge , the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Law-giver . These two words then in conjunction , do absolutely denote Rule and Dominion . The latter Masters of the Jews to avoid the force of this Testimony , have coined § 27 a new signification for these words : Shebet , they say is only a rod of Correction , and Mechokek any Scribe or Teacher which they would refer to the Rabbins , they have had in every Generation . Some of them by Shebet understand a staff of supportment , which they were to enjoy in the middest of their troubles ; so I remember Manasse Ben Israel not long since made it one of his reasons for their admission into England , that therein this Prophesie might receive somewhat of accomplishment , by this countenance and encouragement in this Land. But the most of them adhere to the former sense of the words . So they call the story of their calamities and sufferings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the rod of Judah . But this evasion is plainly and fully obviated in the former opening of the words , and confirmation of their genuine importance : For , ( 1. ) It is openly contrary to the whole Context and Scope of the Place . ( 2. ) To the meaning and constant use of the words themselves , especially as conjoined . ( 3. ) To the Targums , and all old Translations . ( 4. ) To the Talmud , and all their own Antient masters . ( 5. ) To the truth of the Story ; Judah having been long in a most flourishing and prosperous condition , without any such signal calamity as that , which ▪ they would intimate to be intended in the words ; namely such as for sixteen hundred years they have now undergone . ( 6. ) The supportment they have had , hath not been National , nor afforded to Judah as a Tribe , or People , but hath consisted meerly in the greatness and wealth of a few individual persons scattered up and down the world , neither themselves , nor any else , knowing unto what Tribe they did belong . And ( 7. ) This hath been in things no way relating to the Worship of God , or their Church-state , or their spiritual good . ( 8. ) Their Scribes were not formerly of the Tribe of Judah , and their latter Rabbins wholly of an uncertain extraction ; so that this pretence proves nothing , but the misery of their present State and condition , wherein they seek a refuge for their infidelity , in vanity and falshood . Our second enquiry is concerning the subject of the Promise under consideration , § 28 which is the Shilo ; whereby we say the promised Seed is intended . About the derivation and precise significations of the word , we have no need to contend . Most learned men look upon it as derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be quiet , safe , happy , prosperous , whence also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 122. safety , peace , prosperity , Abundance . Hence Shilo sayes Mercer , sonat tranquillum , prosperum , pacatum , felicem , Augustum , victorem , cui omnia prospere succedunt ; signifies one , quiet , prosperous , peaceable , happy , honourable , a Conqueror , to whom all things succeed well and happily . To this Etymologie of the word , agrees Galatinus , Fagius , Melancthon , Pagninus , Prusius , Schindler , Buxtorfius , Armama , and generally all the most learned in the Hebrew tongue . The Vulgar Latin , rendring the words qui mittendus est , who is to be sent , as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corrupts the sense , and gives advantage to the Jews to pervert the words , as both Raymandus and Galatinus observe . Neither is there any thing nearer the truth in the derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so making it as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae ei , which to him ; whereunto yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Greeks , the first mentioned by Eusebius , the latter in the present Copies , both by Justin Martyr , do relate or allude . Others suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie a Son , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes the after birth ; or Membrane wherein the Child is wrapt in the Womb. Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shilo should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Son ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not unusual , saith Kimchi . But Galatinus supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be a foeminine affix , denoting that the Messiah was to be the seed of the Woman , or to be born of a Virgin. Neither is his conjecture absolutely to be rejected : Although Mercer pronounce it to be against the rule of Grammar ; for we know they hold not alwayes in things mysterious . He that would be further satisfied about the importance of the word , may consult Reymandus , Porchetus and Galatinus in their Discourses against the Jews on this subject ; Kimchi , Pagnin , Mercer , Schindler , Philip ab Aquino , and Buxtorf in their Lexicons ; Munst●r , Fagius , Drusius , Grotius in their Annotations on the Text ; Helvicus , Rivet , Episcopius , Boetius , Hornebecke in their Discourses from it . The weight of our Argument lyes not in the precise signification of the word : The Messiah it is who is intended in that expression . § 29 For first , this is manifest from the Context and words themselves . The promise of the Messiah was the foundation of that Nation and people ; the reason of the Call of Abraham , and of the erection of a Kingdom and a State in his posterity . This we have elsewhere demonstrated . This promise concerning him , and Covenant in him , was alwayes the chief matter and head of the Patriarchal Benedictions , when they blessed their Children and posterity . Now unless we grant him to be intended in this expression , there is no mention of him at all in this Prophetical Eulogie of Jacob. Besides , his posterity being now to be distributed into twelve distinct Tribes or Families , and each of them having this peculiar blessing appropriated unto him , wherein it is certain and confessed by all the Jews , that this priviledge of bringing forth the Messiah was henceforth impaled unto Judah . It must be done in this place , or there is no footstep of it in the Scripture . And it is very strange that Jacob , in reckoning up the priviledges and advantages of Judah above his Brethren , should omit the chief of them , from whence all the rest did flow . And the very tenour of the words manifest this intention ; fixing on that which was the fountain and end of all blessing in the promised seed , he passeth over his Elder Children , and determines it on Judah with the continuance of Rule to the coming thereof . § 30 Secondly , That which in the Text is affirmed concerning this Shilo , makes it yet more evident , who it was that is intended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To him the gathering of the people . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the expectation of the Nations ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to expect or look for : So the Vulgar , Expectatio Gentium . Onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and him shall the people obey , or to him they shall hearken . Ben Vzziel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of him the people shall faint ; that is , ●ease their opposition , and submit unto him . Targum Hierusal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and to him shall all the Kingdoms of the Earth be subject : all to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in construction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear , attend , obey . The word is but once more used in the Scripture , Prov. 30.17 . where it is rendered Doctrine , or Teaching given out with Authority , and therefore to be obeyed . So that primarily it may seem to denote obedience unto Doctrines ; which because men gather themselves together to attend unto it , it signifies also that gathering together ; and so is rendered by Rashi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathering together , Collection , or Congregating . And also is it by others , who seem to look on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as its root , which signifies to gather and collect as well as to hope , expect , and look after . That which in all these Interpretations is aimed at , wherein they all agree , is one and the same thing , namely . That the Gentiles , People , Heathen , should be called and gathered unto the Shilo , should hear his Doctrine , obey his Law , and be made subject unto him . Now as this was eminently contained in the great fundamental Promise concerning the Messiah made to Abraham , namely , that in him all the Nations of the earth should be blessed : So there is not any description of him in the following Prophets more eminet then this , that unto him the gathering of the people should be , which in many places is made the Characteristical Note of his Person and Kingdom . Hence some of the Jews themselves interpret this place , as Rabbi Solomon by that of Isaiah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him shall Gentiles seek ; and that of Chap. 42.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Isles shall wait for his Law. The sense also of the words given by the LXX . and that vulgar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expectatio Gentium , have good countenance given unto it , in other places of Scripture . For as he is called , Hag. 2.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire of all Nations , that which they desire and expect ; so speaking of himself , Isa. 60.9 . he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Isles , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gentiles shall wait for me , or expect me . Now he to whom the Gentiles shall seek , whose Doctrine they shall learn , whose Law , they shall obey , to whom they shall be subject , in whom they shall be blessed , and to whom they shall be gathered , for all these ends , and purposes , is the true and only Messiah , and this is the Shilo here mentioned . § 31 We have the concurring assent of all the Targums unto this application of the word Shilo . Ben ●V ; zziel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vntill the time wherein the King Messiah shall come . The same are the words in that of Jerusalem ; both of them as we saw before interpreting the next words also of the Messiah . And Onkelos to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vntill the Messiah shall come whose is the Kingdom . Now after the Scripture it self , there is no greater evidence of the persuasion of the Old Church of the Jews then what is found in the consent of these Targums ; and of how little validity the exception of the modern Jews are against their Authority , is known to all . And we have also the concession of their Talmuds , and most Learned Masters , fully § 32 consenting in this cause . So in the Talmud . Hierusul . in Chelek● . The world , say they , is created for the Messiah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what is his name , in the house of Rabbi Shilo , They said , his name is Shilo , as it is written , untill Shilo come . And in Bereshith Rabba , on this place of Genesis , The Scepter shall not depart from Judah untill Shilo come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; This is Messiah the Son of David , who shall come to rule the Kingdoms with a Scepter ; as Psalm 2. And in Beresh . Rebanna ; until the Shilo come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For it shall come to pass , that the Nations of the World shall bring their gifts unto Messiah the Son of David . And Kimchi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shilo is interpreted his Son , and it is a Prophecy of the Messiah ; and innumerable other Testimonies , from them to the same purpose may be produced . Yea , this sense is so common among them , and so known to have been the sense of the Antient Church , that the wisest among them turn every stone to retain this interpretation of the words , and yet to avoid the force of the Testimony insisted on from them . This then we have from this testimony obtained , namely , that the Political Rule , § 33 and National Government should not absolutely and Irrecoverably be removed and taken away from the Tribe of Judah untill the promised seed should be exhibited , untill the Messiah should come . It remaineth that we also evidence that all Rule , Government and Polity is long since taken away from , and ceased in Judah , and that for many Generations there hath been no such thing as a Tribe of Judah in any National or Political Condition or Constitution in the world . And had we not here to do with men obstinate and impudent , there would need very few words in this matter . But they must have that proved unto them , which all the world sees and knows , and takes care to make good , and which themselves , as occasion serves confess and bewail . Is it not known to all the world , that for these sixteen hundred years last past , they have been scattered over the face of the earth , leading a precarious Life , under the Power of Kings , Princes , Common-wealths , as their several lots in their dispersion have fallen ; sine Deo , sine homine rege , cast out of Gods especial care , they wander up and down without Law , Government , or Authority of their own or amongst themselves . And this , as I said , themselves also confess , as they have occasion . To this purpose see Kimchi on Hosea 3.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And these are the dayes of Captivity , wherein we are at this day , for we have neither King nor Priest of Israel : But we are in the power of the Gentiles , and under the Power of their Kings and Princes , doth this man think that Scepter and Law-giver are departed from Judah or no ? And the Targum of Jonathan on that place is considerable : for , saith he , The children of Israel shall abide many dayes without a King of the house of David , and without a Ruler in Israel ; afterwards the children of Israel shall repent , and seek the Worship of the Lord their God , and shall obey the Messiah the Son of David the King. So also are the words of Abarbinel on Isa. 53. he tells us , that in their Captivity and Banishment part of their misery is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in Israel there is neither Kingdom , nor Rule , nor Scepter of Judgement : that is , plainly , Scepter and Law-giver are departed . And therefore if there be any truth in this Prophesie , the Messiah is long since come . In like manner Maimonides ; from the time that we have left our own Land we have no power of making Laws ; and they jointly confess in the Talmud . Tract . Saned . that sometime before the destruction of the Temple , all power of Judging both as unto life and death , and as unto pecuniary punishments , was taken from them . So that if there be a certainty in any thing in this world , it is certain that Scepter and Law-giver are long since departed from Judah . There are not many things wherein the present Jews do more betray the desperateness § 34 of their cause , then in their endeavour to obscure this open and known truth in matter of fact . That which they principally insist upon , is a story out of the Itinerary of Benjamin Tudelensis . This Benjamin was a Jew , who about 500. years ago passed out of Europe into the Eastern parts of the world in a disquisition of his Countrey-men , and their state and condition whereof he hath given an account in his Itinerary , after the manner of vulgar Travellers . Among other things which he relates , fide Rabbinica , he tells us of a Jew that hath , or then had , a principality at Bagdat , whom his Countreymen called the Son of David , there being a thousand of them living there all in subjection unto him . This honour was allowed him by the Caliph , who in those dayes ruled there ; so that when he passeth in the streets they cry before him , make way for the Son of David . Fagius long since returned a proper Answer to this Story in a Proverb of their own ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that hath a mind to lye , let him place his Witnesses at distance enough . When Benjamin passed over those Eastern parts of the world , they were greatly unknown to Europaeans , and he had thence advantage to feign what he pleased for the reputation of his Nation , which he was not wanting to the improvement of . Time hath now brought truth to light . The people of Europe , especially the English and Hollanders have some while since discovered the state of things in those parts , and can hear no tidings of Benjamins principality , nor his Son of David ; nor could the Jews ever since get any one to confirm his relation . Besides , if all that he averrs should be granted to be true , as in the main , it is undoubtedly false , what would it amount unto as to the matter in hand : Is this the Scepter and Law-giver promised unto Judah as the great priviledge above his Brethren ? It seems an obscure unknown person in Bagdat in Captivity , by the permission of a Tyrant whose Slave and Vassal he is , hath a pre-eminence among a thousand Jews , all slaves to the same Tyrant . And this is all they pretend unto in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the forty second story , where they give us an account of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prince , or Head of the Captivity , as they would have him esteemed . A rich Jew they would make him to be , chosen unto a Presidentship , by the Heads or Rectors of the Schools of Bagdat , Sora , and Pombeditha ; And they confess , that for many Ages they have chosen no such President , because the Saracens killed the last that was so chosen . Is this I say the continuance of the Tribe and Scepter of Judah ? Judah must be a Nation , a People in a Political Sense and State , dwelling in his own Land , and have Rule and Dominion exercised therein according to its own Law , or the Scepter and Law-giver are departed from it ; and this they evidently are sixteen hundred years ago , and therefore the Shilo , the promised Messiah is long since come ; which is the Truth whose Confirmation from this Testimony was intended . Exercitatio XIII . Other Testimonies proving the Messiah to be come . Hagg. 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Mal. 3.1 , 2. State of the People at the building of the Second Temple . In the dayes of Darius Hystaspes , not Nothus . The House treated of by Haggai the second House . Proved against Abarbinel . The Glory promised to this House . Brief summary of the Glory of Solomons Temple . It s Projection ; Magnificence . Treasure spent about it . Number of Workmen employed in it . Ornaments . Worship . Second Temple compared with it . Pretensions of the Rabbins about its Greatness , and Duration ; removed . What was the Glory promised to the second House . Opinion of the Jews . The Promise of it not conditional . The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Evasions of Abarbinel , Kimchi and Aben Ezra examined . Their Opinion of the Glory promised to the second House . Of the greatness of it . Things wanting in it by their own confession . The Glory of this House not in the dayes of the Hasmonaeans , or Herodians . Not in its continuance . Circumstances proving the true Messiah to be the Glory . Anomalous Construction of the Words removed . Mal. 3.1 . explained . Confession of the antient Jews . WEE shall now proceed to other Testimonies of the same evidence and importance § 1 with the foregoing . The end of calling and separating the people of the Jews , from the rest of the world , the forming of them into a Nation , and the setting up of a Political State and Rule amongst them , being solely , as we have declared , to bring forth the promised Messiah by them , and to shaddow out his Spiritual Kingdom : It was necessary that he should come before their utter desolation , and final rejection from that state and condition , which also he did according to the promise and prediction before insisted on and explained . The same was the end of their Ecclesiastical , or Church-State , with all the Religious Worship that was instituted therein . Whilest that also therefore continued and was accepted of God in the place of his own appointment , he was to be brought forth and to accomplish his work in the world . This also in sundry places of the Old Testament is foretold , one or two of the most eminent of them we shall consider , and manifest from them , that the true Messiah is long since come , and exhibited unto the world , according to the Promise given of old to that purpose . The first we shall fix upon , is that of Haggai , Chap. 2. v. 3 , 4 , 6 , 7 , 8 , 9. whereunto we shall add Mal. 3.1 . The words of the former place are , Who is left among you , that saw this house in her first Glory , and how do you see it now ? Is it not in your eyes in comparison of it as nothing ? Thus saith the Lord of Hosts , Yet once it is a little while , and I will shake the Heavens and the Earth , and the Sea ; and the dry Land , and I will shake all Nations , and the desire of all Nations shall come : And I will fill this House with Glory , saith the Lord of Hosts . The Silver is mine , and the Gold is mine , saith the Lord of Hosts , and the Glory of this latter House , shall be greater then the former , saith the Lord of Hosts : And in this place will I give peace , saith the Lord of Hosts . Those of the latter are , Behold , I will send my Messenger , and he shall prepare the way before me , and the Lord whom I seek shall suddenly come to his Temple , even the Messenger of the Covenant , whom ye delight in , Behold he shall come , saith the Lord of Hosts . Both to the same purpose . The occasion of the former words must be enquired after , from the story of § 2 those times in Ezra , and the whole Discourse of the Prophet in that place . The people returning from their Captivity with Zerubbabel in the dayes of Cyrus had laid the foundation of the Temple ; but having begun their work , great opposition was made against it , and great discouragements they met withall , as it will fall out with all men that engage in the work of God in any Generation . The Kings of Persia who first encouraged them unto this work , and countenanced them in it , Ezra 1.7 , 8 , 9. being possessed with false reports and slanders , as is usual also in such cases ; at first began to withdraw their assistance , as it should seem in the dayes of Cyrus himself , Ezra 4.5 . And at length expresly forbad their proceedings , causing the whole work to cease by force and power . v. 23. Besides this outward opposition , they were moreover greatly discouraged by their own poverty and disability for the carrying on their designed work in any measure , so as to answer the beauty and glory of their former House builded by Solomon . Hence the Elders of the people who had seen the former House in its glory , wept with a loud voice when they saw the foundations of this laid , Ezra 4.12 , 13. As fore-seeing how much the splendor and beauty of their Worship would be ecclipsed and impaired : for as the measures of the Fabrick it self assigned unto it by Cyrus , Ezra . 6.3 . did no way answer Solomons Structure , so for the Ornaments of it wherein its magnificence did principally consist ; they had no means or ability to make any provision of them . Being therefore thus hindered , and discouraged , the work ceased wholly from the end of Cyrus Reign , unto the second year of Darius Hystiages . For there is no reason to suppose that this intercision of the work continued unto the Reign of Darius Nothus : Between the first year of the whole Empire of Cyrus , to the second of Darius Nothus ; there were no less then a hundred years as we shall afterwards declare . Now it is evident in Ezra , that Zerubbabel and Joshuah , who began the work in the Reign of Cyrus , were alive , and carried it on in the dayes of Darius . And it is scarcely credible , that they who it may be were none of the youngest men , when they first returned unto Jerusalem , should live there an hundred years , and then return unto the work again . Outward force and Opposition then they were delivered from , in the second year of Darius Hystiages . But their discouragements from their poverty and disability still continued . This the Prophet intimates , v. 4. Who is there left among you , who saw this House in its first glory , and what do you now see it ? Is it not as nothing in your eyes ? There is no necessity of reading the words with a supposition ; As Scaliger contends , if there were any amongst you who had seen . For it is much more likely , that some who had seen the former House of Solomon , and wept at the laying of the foundation of this in the dayes of Cyrus , should now see the carrying of it on in the second year of Darius Hystiages , that is about ten or twelve years after , then that those who began the work in the Reign of Cyrus , should live to perfect it in the second year of Darius Nothus an hundred years after . However it is evident that the old discouragement was still pressing upon them . The former House was Glorious and Magnificent , Famous and Renowned in the world : and full of comfort unto them , from the visible pledges of the presence of God that were therein . To remove this discouragement , and to support them under it , the Lord by this Prophet makes them a Promise , that whatever the streightness and poverty of the house were which they undertook to build : however short it came of the glory of that of old , yet from what he himself would do , he would render that House far more glorious then the former ; namely , by doing that in it , for which both it and the former were instituted and erected . Saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The glory of this latter house , shall be great above that of the former . To clear our Argument intended from these words we must consider ( 1. ) What was this latter House we spoke of : ( 2. ) Wherein the Glory of it did consist . § 3 First , We are to enquire what House it is whereof the Prophet speaks , now this is most evident in the Context . This House , saith he , v. 4. that your eyes look upon , and which you so much despise in comparison of the former . And v. 8. I will fill , saith the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this House which you are now finishing , with glory . And v. 9. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this latter House . The Prophet doth as it were , point to it with his finger . This House that you and I are looking upon , this House which is so contemptible in your eyes , in comparison with that of Solomon which you have either seen or read of , this House shall be filled with glory . It is true , this Temple was three hundred years after re-edified by Herod in the eighteenth year of his Reign ; which yet hindered not , but that it was still the same Temple . For this first Structure was never destroyed , nor the materials of it at once taken down . But notwithstanding the reparation of it by Herod , it still continued the one and the same House , though much enlarged and beautified by him . And therefore the Jews in the dayes of our Saviour , overlooked as it were the re-edification of the Temple by Herod , and affirm , that that House which then stood , was forty six years in building , John 2.20 . as they supposed it to have been upon the first return from Captivity ; when the whole work and building of Herod was finished within the space of eight years . The Targum also of Jonathan , Aben Ezra , and Kimchi and others interpret the words of that House which was then building by Zerubbabel and Joshua , nor do any of the Antient Jews dissent . Abarbinel one of their great Masters , and Chief among them who invent pretences § 4 to their impenitences and unbelief , in his Comment on this place , after he hath endeavoured his utmost against the interpretations of the Christians , and made use of the reasonings of former Expositors , to apply the whole Prophecy unto the second House , at least as it was restored by Herod , at length refers all that is spoken of the House here , unto a third Temple prophesied as he fancieth , by Ezekiel , to be built in the dayes of the M●ssiah ; because he saw , that if the second House was intended , it would be hard to avoid the coming of the Messiah , whilest that House stood and continued . But we need not insist long in the removall of this fond imagination . For ( 1. ) It is contrary to express re-doubled affirmations in the Text before insisted on . ( 2. ) To the whole design of the Context and Prophecy , which is expresly to encourage the Jews unto the building of that House , which seemed so contemptible in the eyes of some of them . ( 3. ) To the repetition of this Prophecy , Mal. 3.1 . where the second Temple is evidently expressed . ( 4. ) To the Prophecy of Ezekiel , wherein a Spiritual and not a material Temple is delineated , as we shall elsewhere demonstrate . ( 5. ) To the time assigned to the glorifying of the House spoken of ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet a little while , which in no sense can be applyed unto a Temple to be built longer afterwards then that Nation had been a people . From the Call of Abraham , to the giving of this Promise , there had passed about fourteen hundred and ten years ; and it is now above two thousand years since this Prophecy ; which in what sense it can be called , a little while is hard to imagine . This then is the sense that Abarbinel would put on these words , It is yet a little while , and I will fill this House with Glory ; that is , a very great while hence , longer hence then you have been a people in the world ; I will cause another House to be built . ( 6. ) To the Targum , and all the antient Masters among the Jews themselves . ( 7. ) To its self , for it is by his own confession promised , that the Messiah should come to the Temple , that is promised to be filled with Glory : but the other Third Temple that he fancies , is as he said , to be built by himself ; so as he cannot be said to come unto it . So that this evasion will not yield the least relief to their obstinacy and unbelief . It is evidently the second Temple built by Zerubbabel , whose Glory is here foretold . The Glory promised unto this house , is nextly to be considered . This is expressed § 5 absolutely , v. 7. I will fill this House with Glory : and comparatively , with reference unto the Temple of Solomon , which some of them had seen , v. 9. The Glory of this latter House , shall be greater then of the former . To understand aright this Promise , we must reflect a little upon the Glory of the first House , which the glory of this second was to excell . It would not answer our present design , to digress unto a particular description of Solomon's Temple : It is also done by others with great Judgement , Diligence , and Accuracy . I shall therefore only give a brief account of some of the heads of its excellency , which our present Argument doth require . First then , It was very Glorious its principal Architect , which was God himself . § 6 He contrived the whole Fabrick , and disposed of all the parts of it , in their order . For when David delivered unto Solomon the pattern of the House , and the whole Worship of it , he tells him , All these things the Lord made me understand in writing , by his hand upon me , even all the Work of this pattern , 1 Chron. Chap. 25.19 . God gave him the whole in writing ; That is , divinely and immediately inspired him by his holy Spirit to set down the frame of the House , and all the concernments of it , according to his own appointment and disposal . This rendered the House Glorious , as answering the Wisdom of him by whom it was contrived . And herein it had the advantage above all the Fabricks that ever was on the Earth ; and in particular , the Second Temple , whose Builders had no such Idea of their Work given them by inspiration . Secondly , It was Glorious in the Greatness , State , and Magnificence of the Fabrick § 7 it self . Such a Building it was as was never paralelled in the world ; which sundry Considerations will make evident unto us ; as , First , The design of Solomon , the Wisest and Richest King that ever was in this world , in the building of it . When he undertook the work , and sent to Hyram King of Tyre for his assistance , he tells him , that the House which he was to build was to be great , because their God was great above all Gods , 2 Chron. 2.5 . Nay , saith he , The House which I am about to build , shall be wonderfull and great . No doubt , but he designed the Structure Magnificent to the utmost , that his Wisdom and Wealth would extend unto . And what shall he do that comes after the King ? What shall any of the sons of men think to contrive and erect , to enlarge that in Glory , wherein Solomon laid out his utmost . There can doubtless be no greater fondness , then to imagine that it could in any measure be equalled by what was done afterwards by Zerubbabel , or Herod . § 8 Secondly , The vast and unspeakable summs of Treasure which were expended in the building and adorning of it . I know there is some difference among Learned Men , about reducing the Hebrew Signatures of moneys unto our pres●nt account . But let the estimate be as low , as by any can reasonably be imagined , setting aside what Solomon expended of his own Rev●nue and getting ; the provision left by David towards the work , of an hundred thousand Talents of Gold , and a thousand thousand Talents of Silver ; Besides Brass and Iron without weight , with Timber and Stone , 1 Chron. 22.14 . doth far exceed all the Treasures that the greatest part , if not all the Kings of the Earth , are at this day possessed of . For on the ordinary computation and ballance of Coyns , the Gold amounted to 450000000. l. and the Silver unto 3750000000. l. besides what was dedicated by his Princes , and out of his peculiar Treasure . He that would be satisfied , what immense summs of his own Solomon added to all this , may consult Villalpandus on this subject . And what might be the product of this Expense , Wisely managed , is not easie to be conceived . It seems to me , that the whole Revenue of Herod was scarce able to find Bread for Solomons Workmen ; so unlikely is it , that his Fabrick should be equal unto that other . It was surely a Glorious House that all this charge was expended about . § 9 Thirdly , It appears farther from the number of Workmen employed in the Structure . We need not greaten this number out of conjectures with Villalpandus , who reckons above four hundred thousand ; seeing there is evident mention in the Scripture of an hundred and fourscoure and three thousand and six hundred . Besides the Tyrians that were hired , who by their Wages seem also to have been a great number , 2 Chron. 2.10 . That is , there was an hundred and fifty three thousand and six hundred strangers of the posterity of the Canaanites ; 2 Chron. 2.17 , 18. and thirty thousand Israelites , 1 Kings 5.13 . Neither was all this multitude engaged in this work for a few dayes or moneths , but full seven years , 1 Kings 6.38 . And therein , as Josephus observes , the speed of the work was almost as admirable as its magnificence . And what a glorious Structure might be raised by such numbers of men , in such a space of time , when nothing was wanting unto them , which by the immense Treasures before mentioned , could be procured , may easily be conceived . It doth not appear that the whole number of the people , rich and poor , who were gathered together under Zerubbabel after the return from the Captivity , did equal the numbers of Solomons Builders ; so that they were not like to erect a Fabrick , answerable unto what he effected : nor can it be imagined , that Herod employed so many in the whole work , as Solomon had to oversee his Labourers . § 10 We may add hereunto , what is recorded concerning the adorning of this House : Not to mention the Pillars of Brass with their Chapiters , whose Magnificence was wonderful , and Workmanship inimitable ; the Molten Sea , with the Oxen , and the like Ornaments innumerable . If we do but consider , that the whole House , upon the vaulting and Coiling with Cedar , was overlaid with pure beaten Gold , how glorious must it need be rendred to the thoughts of every man , who remembers the greatness of the structure . In especiall those Vtensils of the Sanctuary , the Ark , Oracle , Mercy-Seat , and Cherubims that represented the presence of God , what tongue can represent their beauty and glory ? In the second House there was little of all these ; and for the things of most cost and charge nothing at all . Nor did the riches of this House consist only in the solid parts of the Fabrick , but in those vast treasures of Silver and Gold with other precious things , which being dedicated to the service of God , were laid up therein ; for besides what was consecrated by himself and his Princes , Solomon brought in all the things which David his Father had dedicated , 2 Chron. 5. v. 7. And put them them among the treasures of the House of God. And although I do not think with some , that the whole summs of money before mentioned , were herein included , because it was dedicated by David ; for so also was his Brass and Iron and Timber : It is all to be expended about , or used in the building of the House it self ; yet I cannot but judge , that those treasures were exceeding great , and such as the poverty and confusion of the people , under the second Temple , never allowed them to do any thing that was answerable unto it . Lastly , The glory of the Worship of this Temple consummated its beauty . Now § 11 this was principally founded in the glorious entrance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divine Presence into it , upon its Consecration by the Prayer of Solomon . Hereof God gave a double pledge . First , The fal●ing down of the Fire from Heaven to consume the first Offerings , and to leave a Fire to be kept alive perpetually upon the Altar , a Type of the effectual operation of the Holy Ghost , making all our Sacrifices acceptable to God. And this the Jews expresly confess to have been wanting in the Second Temple . 2 Chron. 7.1 . Secondly , The Glory of the Lord , as a Cloud filling the whole House , and resting upon it , v. 2 , 3. This foundation being laid , and attended with a Sacrifice of many thousands of Cattle , the whole Worship was gloriously carried on , according to the institution revealed unto David by the Spirit of God. And the better to enable them to a right performance hereof , some of the chief Ministers , as Heman , Ethan and Jeduthan were themselves inspired with the Spirit of Prophecy . So that plainly here we had the utmost Glory , that a Worldly Sanctuary and Carnal Ordinances could extend unto . Having taken this brief view of the Glory of Solomons Temple , we may now enquire § 12 after what that Glory was , which was promised to this second House , concerning which the Prophet affirms expresly , that it shall excell all the Glory which on any account belonged unto the first . And first we shall consider the apprehension of the Jews in this matter : First , Some of them plainly insinuate , that this whole Promise was conditional , and depended upon the obedience of the people , wherein they sailing , it is no wonder if the Promise was never accomplished . Thus Abarbinel would have the Prophet speak to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If your works be right in the Observation of the Law. And to this end , Kimchi after Aben Ezra , giveth us a new connection of the words : For that expression , v. 4. Be strong all ye people of the Land , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and work , he carries on to the beginning of the next verse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and work ; it coheres in sense with the following Verse , or this word , if you do the work that I covenanted with you ; and so leaps over those words in the end of ver . 4. and whereon the whole fifth verse doth evidently depend : For I am with you , saith the Lord of Hosts : And these following words , so my Spirit remaineth among you , he interprets for a Promise depending upon the same condition ; If you do the word that I covenanted with you , that is , observe the Law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But after they sinned , and observed not the Law , the Holy Ghost , and Prophecy-ceased from amongst them in the dayes of Zachariah and Malachi . And to the same purpose Abarbinel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The glorious Presence , Prophecy , and the rest of the Holy th●ngs that were then wanting , should return unto them , if their wayes were right and good . And in this fancy they all agree . But this wresting of the Text is evident . There is no condition intimated in the § 13 words , but rather the contrary ; God promising to be with them , as he was in the days of their coming out of the Land of Aegypt , wherein the work that he wrought for them , depended not on their Obedience , but was a meer effect of his own faithfulness , as he often declares . And those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and my Spirit standing , abiding , or remaining , in the midst of you , among you , is no Promise of any thing that was future ; but a declaration of the presence of God by his Spirit then amongst them , to carry them through all difficulties and discouragements that they had met withall . And this is evident from the Inference that is made thereon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fear ye not . For as the presence of God with them by his Spirit and power , was their great encouragement ; so a Promise of any thing that was future , was not suited unto that purpose . And hence the Targum of Jonathan , supposing the Spirit of Prophesie to be intended , referreth the words to the Prophets that w●re then amongst them , who instructed them in the Will of God. But by the Spirit , nothing is there intended , but the efficacious working of the Providence of God , in their Protection , as it is explained , Zech. 4.6 . Not by Might , nor by Power , but by my Spirit , saith the Lord of Hosts . And the trajection of the words invented by Kimchi , is a bold corruption of the Text , and contrary to the whole design of the Prophets message to the people . His business was to encourage them to go on with the building of the Temple : To this end , he bids them be strong and do their work , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Rabbi Levi : Work on this building ; carry on this Fabrick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Jonathan , fall to your labour , and thereunto he adds the encouragement from the presence of God , who was powerfully present with them by his Spirit , as in the dayes that he brought them out of the Land of Aegypt . § 14 This Evasion being of no use ; something more satisfactory must be enquired after ; something wherein the glory of the latter House must excell that of the former . That they may not be utterly silent , the Masters of the present Judaical Infidelity fix upon two things , which they would perswade us this Glory might consist in : First , They say the Structure it self , either as built by Zerubbabel ; or at least , as restored by Herod , was Higher , as more capacious then that built by Solomon ; and the glory of it was encreased by the great riches of the Nations , that were brought into it , in the dayes of the Hasmonaeans , and of Herod , when that was accomplish'd , which was here foretold , that the riches of the Nation , should come to that House . So Kimchi , I will shake , this is an Allegorical Expression , saith he , of the great glory and good , that God would bring to Israel in the dayes of the second Temple ; and when was this ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it was in the dayes of the Hasmonaeans ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or in the time of Herod : for which he refers us to the Book of Joseph Ben. Gorion , the Plagiary of the time of Josephus . And this also is repeated by Jarchi and A●arbinel , for the Glory of the House its self . The same man tells us , that his Masters of blessed Memory were divided ; some referring it unto the time of the standing of the second House , of which afterwards . Some to its greatness : And for its greatness he informs us . The second House , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Structure of it , was great : as it is written in the words of our Rabbins of blessed memory , and in the Book of Joseph Ben Gorion , namely , that there was no building in the whole world , to be compared with that Structure which Herod built for beauty and excellency . But there are not many of this opinion , and those that pretend themselves so to be , speak contrary to their own Science and conscience . They know well enough , that the latter Temple was in nothing to be compared unto the former . And this Abarbinel acknowledgeth in the entrance of his Exposition of this Prophecy , affirming that the people were troubled at the remembrance of the House built by Solomon , which was great and high , filled with multitudes of Vessels of pure Gold and pretious Stones : whereas that which they were building , was small , according to the Command of the King of Persia ; and without treasure , because of the poverty of the people : and though this House was built higher by Herod ; yet it was not at all enlarged by him but erected precisely on the old foundation . But not to enter at present into consideration of the measures of the former Structure : Let the latter Temple be thought as wide and long as the former , and some Cubits higher , doth this presently give it a greater glory then the other ? a Glory so much greater , as to be thus eminently promised and intimated to be brought in with the shaking of Heaven , and Earth , Sea , and dry land ? Can any thing more fondly be imagined ? It were endless to reckon up the particular instances wherein it came short of the Glory of the first House . Let but the heads of the Beauty and Magnificence thereof above recounted be run over , and this will quickly appear . In a word , notwithstanding the imaginary greatness pretended , it had not the hundredth part of the Glory of Solomons House , which also these Masters on all occasions acknowledge : for besides all the Golden Glorious Vessels and Ornaments of it , Besides all the treasures disposed in it , besides sundry of the most magnificent parts of the building it self , they generally acknowledge that there were five things wanting in the last , wherein the principal glory of the first House consisted . These are diversly reckoned up by them , but in general they all agree about them ; and they are given us by the Author of Aruch in the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this order : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ark propitiatory and Cherubins , one ; that is , the whole furniture of the Sanctuary . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divine Majesty or Presence , the second : It entered not into the House in that glorious and solemn manner , that it did into the Temple of Solomon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Holy Ghost which is Prophecy , the third ; all Prophesies ceasing under that House , from the dayes of Malachi unto John Baptist : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vrim and Thummim , the fourth thing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Fire from Heaven , to kindle the everlasting fire on the Altar , the fifth thing . They that acknowledge all these things to have been wanting in the second Temple , as the Jews generally do , and the Talmud in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 5. expresly , cannot well compare the glory of it , with the glory of that Temple wherein they were , and whereof they were indeed the chiefest glory and the most eminent pledges of the presence of God therein . The pretence about the glory of this House from the riches of the Hasmonaeans and § 15 Herod is no less vain . That which amongst the Hasmonaeans had the greatest appearance of glory was their High Priest ( who also came irregularly unto that Office ) assuming the Royal Power and Titles . But this as themselves confess , was a sinful disorder ; and their whole race was quickly extirpated for Herod the great ; it is well they are on this occasion reconciled unto him , whom elsewhere they execrate as an Usurper , cruel Tyrant , and Slave to the Romans , all which he was indeed . Little glory came to the Temple by his Rule and Soveraignty . Besides , during his Reign and the Rule of the remainder of his Race , the High Priests were thrust in and out , at the pleasures of Brutish Tyrants ; no order in their Succession , no beauty in their Worship being observed , or sought after . Hence comparing the number of High Priests under the Second Temple , with that of them under the first , which it tr●bly surmounts , they apply unto it that of Solomon , because of the wickedness of the people , the Rulers are many . To seek for the Glory mentioned among these things and persons is assuredly vain . Wherefore others of these Masters , waving these empty pretences would have the § 16 glory of this second House , to consist in its duration . So R. Jonathan in Bereshith Rabba , Jarchi on this place , and Kimchi whose opinion is repeated by Abarbinel . Kimchi tells us that their Masters are divided in this matter ; and Jarchi that it was Raf and Samuel that were the Authors of this different opinion ; one affirming that the glory of this House consisted in its greatness , the other in its duration ; and their Dispute in this matter is in Perek Kama : of Baba Bathra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The first House , saith he , continued four hundred and ten years , The second four hundred and twenty : This is their account , though in truth , it continued longer , as did the first House also . But is this the Glory promised ? What was the condition of that House in those ten years , and almost half ten times ten years before ? The whole Nation during this space of time was shattered and wasted with Oppressions , Seditions , and Miseries inexpressible ; and the House it self made a D●n of Thieves ; and for the greatest part of the ten years they boast of , was filled with cruel bloodshed and daily murders . And is it likely that a meer duration in that season , wherein for what it was put unto , it was abhorred of God , and all good men ; should in this prediction of its State , deserve that Prophetical Eulogie of obtaining more glory then the House of Solomon was ever made partaker of ? There is then nothing more evident , then that these inventions , are evasions of men who diligently endeavour to hide themselves from Light and Truth ; not in the least answering either the letter of the Prophecy , or the intention of him that gave it . It remaineth then , that we enquire from the Text , what is the tru● Glory promised § 17 unto this House wherein it was to have the preheminence above the former : Now this is expresly said , to be the coming unto it of the desire of all Nations . The desire of all Nations shall come , and I will fill this House with glory ; and the glory of this latter House shall be greater then that of the former . This is directly affirmed to be the glory promised , and nothing else is in the least intimated wherein it should consist . And there are three circumstances of this glory expressed in the Text. ( 1. ) The way whereby it should be brought in : I will shake the Heavens , and the Earth , and the Sea , and the dry Land : and I will shake all Nations . Secondly , The season wherein this was to be done : Yet once it is a little while . Thirdly , The Event of it : and in this place will I give peace , saith the Lord of Hosts : all which are severally to be considered , and the intendment of the Holy Ghost in them vindicated from the objections of the Jews . The first thing we are to enquire after , is the Glory it self that is promised in these § 18 words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the desire of all Nations shall come . The Jews by these words generally understand the desirable things of the Nations , their Silver and Gold , which above all things are unto them most desirable . These , they say , the Nations being shaken , did bring unto the Temple , and therein the glory of it did consist . Herein all their Expositors on this place , Jarchi , Aben Ezra , Kimchi , and others of them whose Judgements are repeated by Abarbinel do ag●ee . Aben Ezra briefly , The Nations shall be shaken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall bring gifts unto my house , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they shall bring the Treasures of Gold and Silver , saith Jarchi , as it is recorded in the Book of Joseph Ben Gorion . Kimchi to the same purpose somewhat largely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; As if it had been said , they shall bring in their hands all desirable things that are found in their Lands : Vessels of Silver and of Gold , Garments and pretious stones ; and this , as I said , is their general s●nse . But First , It is directly contrary unto the Context : for it is the plain design of the Holy Ghost to take of the thoughts of the people from that kind of glory , which consisted in coacervation of ornaments of Silver and Gold , which being all of them alwayes in his power , he could at that time have furnish●d them withall , but that he would have them look for another glory . Secondly , It is perfectly false as to the event ; for when was there such an outward shaking of all Nations under the second Temple , as that thereon they brought their Silver and Gold unto it , and that in such abundance , as to render it more rich and glorious , then the House of Solomon : So to wrest the words , is plainly to averr , that the Promise was never fulfilled . For nothing can be more ridiculous , then to make a comparison between the Riches and Treasures of Solomons Temple , and those which at any time , were laid up in the second Temple . Besides , what was so , It was but Gifts and Oblations of the people of the Jews , which the Nations sometimes took away , but never brought any thing unto it . And therefore themselves which use this evasion , dare not place the excelling glory of this House herein , though the Text do plainly affirm , that it doth consist in what these words intend , but turn to other imaginations of largness and duration . Thirdly , Open force is offer●d unto the words themselves ; for they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all Nations shall bring their desirable things , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire of all Nations shall come . So woful is the condition of men , rebelling against light , that they care not into what perplexities they run themselves , so they may avoid it . Abarbinel having repeated all these Expositions , and seeing , no doubt , that they would not endure a tolerable Examination , would have the desire of all Nations to be Jerusalem ; because they should all come up to War against it , with a desire to take it in the dayes of the third Temple , which , he fancieth to be here intended . There are scarce more words , then Monsters in this Subterfuge . It may suffice for its removal , that we have already demonstrated , that his Figment of a third Temple , is devoid of any pretence to cover it from open shame . § 19 We say then , that these words contain a Prophecy of the Messiah , and of the real glory that should accrue unto the second Temple , by his coming unto it , whilest it was yet standing . This is the importance of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The LXX . give us a corrupt interpretation of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and choice things of all Nations shall come : in which error they are followed both by the Syriack and Arabick Translators . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in nothing answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used by the Prophets , and retained by Jonathan in the Chaldee Targum ; who indeed is not unfaithful in places relating unto the Messiah , so as to exclude him ; although he pervert the true meaning of many of them . The Vulgar Latin hath rightly to the sense rendred these words ; Et veniet desideratus cunctis gentibus ; and he shall come who is the desired of all Nations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly desiderium , desire ; but is no where used in the Scripture , but for a thing , or person desired , or desirable , loved , valued , or valuable : as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also . Dan. 9.23 . Chap. 10.11 . Chap. 11.8.43 . Gen. 27.15 . Ezekiel 23.6 . Amos 5.11 . Jer. 3.19 . Isaiah . 2.16 . This I say , is the constant use of the words , to denote the person or thing that is desired , or desirable : And it being said here emphatically , that this desire shall come ; nothing but a desired , or desirable person can be intended thereby . And this was no other but the Messiah , the bringing of whom into the world was the end of the build●ng of that Temple ; and of the whole Worship performed therein : and therefore by his coming unto it ; it had the complement of its Glory . The Promise of him of old unto Abraham was , that in him all the Nations of the Earth should be blessed . Untill his coming they were generally to be left to walk in their own wayes ; and in the issue everlastingly to perish , by him were they to be relieved ; and so is rightly called their desire , or he that de jure , ought to be desirable above all things unto them , the desire of all Nations , and he to whom the gathering of the people should be , that is the Shilo , are one and the same . It is true , being filled with blindness and ignorance , the ages past before his coming had de facto , and actively no desire after him ; but as there was a secret groaning and tendency in the whole nature of things after his production ; So he , when he came , who was alone to be desired by them , was actually received and embraced , as the full accomplishment of their desires . That then , wherein all their blessedness and deliverance were laid up , may be properly called their desire , because containing all things truly desirable , and because like desire fulfilled , it was perfectly satisfactory unto them when enjoyed . The only difficulty in the interpretation of these words , lyes in their unusual construction . § 20 The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall come , is of the plural number ; venient . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire , whereunto we refer it , of the singular : desiderium omnium gentium venient : Kimchi observing this anomaly , to suit the words unto his own sense , affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting , which should be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so be rendered , all Nations shall come with their desire , that is , their desirable things ; their Silver and Gold , but there is no need of this Arbitrary supply of the Text ; and the sense contended for by him , we have sufficiently disproved . Nor is it unusual in the Hebrew Tongue , where two Substantives are joyned in construction , that the Verb agrees in number and person , not with that which directly and immediately it respects , but with that whereby it is regulated . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is put in statu construct● , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Verb from thence put in the plural number , so 2 Sam. 10.9 . Joab saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the face of battle was against him . The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was , which refers directly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the face , agrees not in number with it , but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the battel , by which the other is put in construction . So Job . 15.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of years is hid : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are hid , it agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , years ; and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number ; in the very same kind of construction with that of the words here used by the Prophet . So likewise 1 Sam. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; arcus fortium confractorum . The Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broken , agrees in number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mighty , though it be apparently spoken of the bow : and likewise , Hos. 6. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy Judgements sh●ll go forth as the light : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall go forth , agrees in n●mber with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light , though it respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy Judgements , in the plural number ; and many other instances of the like kind , may be alledged to the same p●rpose . This construction then , though anomalous , yet is in that Language so frequent , as not to create any difficultie in the words ; and yet possibly the words may not be without a further sense , intimating the coming of the Nations to Christ upon his coming into the Temple . Though the words of the Promise are thus clear in themselves , we may yet see § 21 what further light is contributed unto our interpretation from the Circumstances before observed ; as First , the way of bringing in this Glory is there expressed by the Prophet , from the mouth of the Lord ; I will shake the Heavens , and the Earth , the Sea , and the dry Land , and I will shake all Nations . All the Jewish Expositors agree , that these words are to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , Metaphorically and figuratively . Yet it cannot be denyed , that a great concussion and shaking of the World , and all the Nations of it , is intended in them ; otherwise nothing is signified by them . And this must be with reference unto that house , and the Worship thereof , and that in a tendency unto its glory . Now I desire to know what work among the Nations in the whole World it is , that was wrought with respect unto the Temple which is here intended . The Nations indeed under Antiochus , and almost ruined it ; under Crassus , and robbed it ; under Pompey , and prophaned it ; under Titus and destroyed it . But what tended all this to its glory ? But refer these words unto the coming of the Messiah , and all things contained in them were clearly ful●illed . Take the words litterally and they suit the event . At his Birth , a New Star appeared in the Heavens ; Angels celebrated his Nativity ; Wise men came from the East , to enquire after him ; Herod and all Jerusalem , was shaken at the tidings of him ; and upon his undertaking of his work , he wrought Miracles in Heaven , and Earth , Sea , and dry Land , upon the whole Creation of God. Take them Metaphorically , as they are rather to be understood , for the mighty change which God would work in his Worship , and the stirring up of the Nations of the world to receive him , and his Doctrine , and the event is yet more evident . All Nations under Heaven were quickly shaken and moved by his coming . Some were stirred up to enquire after him ; some to oppose him ; untill the world , as to the greatest and the most noble parts of it , was made subject unto him . Evident it is , that since the creation of all things , never was there such an Alteration and Concussion in the world , as that wherewith the Messiah and his Doctrine was brought into it ; and which is therefore so expressed by the Prophet . Abarbinel affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christian Doctors , would argue and prove § 22 from hence , that it is not th● Temple of the Jews , but their own House of Worship , that is intended in these words , and that because there was no such confluence of the Nations unto the Jews , either under the first , or second Temple , as is here promised : But unto their Church and Faith , all Nations were converted . But he mistakes , and confounds things , as all of them constantly do , in their Disputations against Christians . We contend not , that it is the Christian Church , that is here intended by the House , that Glory was to come unto . Only we say , that he to whom the Nations or Gentiles were to be gathered , whom they were shaken and stirred up to receive , did actually come unto the Temple at Jerusalem , and thereby gave it a greater Glory then what ever the Temple of Solomon received . This first Circumstance then clears our intention from this Text. § 23 The season wherein the promised glory was to be brought in , is next noted in the Context . It is expressed v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Jews generally refer these words , unto the Rule or Kingdom of the Hasmonaeans , under whom the people were to enjoy their liberty , which is said to be a little season , as continuing seventy or eighty years : For it is said to be little , because they had but a small Dominion in comparison of their former Kingdom and Empire . But it is evident from the Context , that the Prophet had no respect unto Rule or Dominion in these words . For what ever is intended in this Expression , it hath a direct and immediate influence into the bringing in of the desire of all Nations , and the glory promised , which the Rule of the Hasmonaeans reached not unto . Our Apostle , Heb. 12.24 . renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , literally and properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet more once , or yet once more . God had before done some work , whereunto that which he promised now to do is compared . Such a concussion of all things had been before ; and this as is evident from v. 5. was the work that he wrought at the giving of the Law , and the erection of the Judaical Church , State and Ordinances . In answer hereunto , he would bring in the everlasting Kingdom of the Messiah , and the spiritual Worship to be celebrated therein , the Old Church-State of the Jews in this shaking of all things being removed and taken away . And this plainly is evinced from the comparison that God makes between the work here promised , and that which he wrought when he covenanted with the people upon their coming up out of Aegypt . Concerning the work which God will thus do ; once more , it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little while , that is , ere it be accomplished : It is not the nature , or quality of the work ; but the season or time wherein it shall be wrought , that is denoted in these words : In that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often used in the Scripture , as we prove elsewhere . As the same work , Mal. 3.1 . is promised to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suddenly , speedily . It is then foretold , that it should be but a little space of time before this work should be wrought . And hence Abarbinel would prove , that it cannot respect the coming of our Messiah , which was about four hundred years after . But this season is not called a little while absolutely , but with respect unto the former duration of the people , or Church of the Jews , either from the calling of Abraham , or the giving of the Law by Moses . And this space of four hundred years is but a little in comparison thereof ; and is so termed , to stir up Believers unto a continual expectation of it , and desire after it ; It being now nearer unto them , then unto their Fore-fathers , who beheld the time of its performance , a very great way off . And this also serves for the conviction of the Jews , for whereas their fore-fathers of old did confess , and themselves at present cannot with any modesty deny , but that the Messiah is here intended , whom they suppose not yet to be come , how can this space of time from the days of Haggai in any sense be called a little while , seeing it far exceeds all the space of time that went before , from the Call of Abraham , which is the first Epocha of their priviledge and claim . § 24 The last circumstance contributing light unto our interpretation of this place , is taken from the event , or the coming of the desire of all Nations , and the glory of the second House ensuing thereon , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and in this place I will give peace , saith the Lord of Hosts . From these words Abarbinel seeks to overthrow our Exposition , by this place , saith he , is intended Jerusalem . Well let that be granted , what will thence ensue ? Why saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Behold from the day that the Messiah was born , there was no Peace in Jerusalem , but Wars , Destruction , and Desolation . We say then , that by Peace , here , must be understood either outward , Temporal , Worldly Peace , or Spiritual Peace between God and man , between Jews and Gentiles in their joint communion in the same Worship of God. If they say the former was intended , I desire to know when this promise was accomplished under the second Temple ? before dayes of the Hasmonaeans , the whole people was in perfect bondage and slavery : First , To the Persians , then to the Graecians ; and bondage is not , especially peace in the Hebrew Dialect , wherein , that word denotes an affluence of all good things . The Rule of the Hasmonaeans was wholly spent in bloody Wars , and intestine Divisions . Their power issued in the Dominion of the Romans , and their Vassals the Herodians ? What signal peace they had in those dayes , they may learn from their own Joseph Ben Gorion . To say then , that this was the peace intended , is to say directly , that that God promised what he never performed , which is fit only for these men to do . Besides , though God promised to give this peace at Jerusalem , that is amongst the Jews , yet he promised not to give it only to Jerusalem , unto the Jews , but to all Nations also , whom he would shake and stir up , to bring in this Glory . Now what pretence of peace had the Jews under the second Temple wherein all Nations were concerned ? I suppose they will not say they had any . Moreover , the peace promised , was that which was to be brought in by the Messiah . This Abarbinel grants ; and thence seeks to strengthen his Objection : for saith he , Then we shall have Peace , Rule and Dominion according to the manifold Promises given us unto that purpose . I answer , those Promises are of two sorts ; Some express Spiritual things , Allegorically by words literally signifying things outward ; And they are all of them fulfilled in and unto them that do believe . Others of them , that really intend outward Peace and Glory , are made concerning them to be fulfilled , not when the Messiah came to them , but when they shall come to the Messiah : At his Coming unto them , they rejected him , and he rejected them ; but when their blindness shall be taken away , and they shall return unto the Lord , all these Promises shall have a blessed accomplishment amongst them . But we have sufficiently proved that the principal work of the Messiah was to make peace between God and man by taking away sin that was the cause of their separation , distance and Enmity . This then is the peace here promised . This God gave at Jerusalem , whilest the second Temple was standing : For he is our peace who hath made both one , and hath broken down the middle wall of partition between us , having abolished in his flesh , the Enmity , even the Law of Commandments contained in Ordinances for to make in himself of twain , one new man , so making peace . And that he might reconcile both unto God , in one body by the Cross , having slain the Enmity thereby , and ●ame and preached peace to them that were afar off , and to them that were nigh . Thus did God give peace at Jerusalem , both to the Jews and Gentiles , by him that was the desire of all Nations ; and so by this Circumstance of the Context also , is our interpretation fully confirmed . Although we have sufficiently confirm'd our Argument , and vindicated it from § 25 the exceptions of the Jewish Masters ; yet because it is most certain , that the constant faith of their Church of old was ; that the Messiah should come whilest that second Temple was standing , which they have now Apostatized from , and renounced , countenancing themselves in their infidelity , by the miserable evasions before mentioned . I shall add yet farther strength unto it from a parallel Testimony , and from their own confessions . The parallel place intended , is that of Malachi 3.1 . Behold I send my Messenger , and he shall prepare the way before me , even the Angel or Messenger of the Covenant , whom ye delight in : Behold he shall come , saith the Lord of Hosts , the time future of his coming , is by Haggai said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little while ; and he i.e. Malachi answerably affirms , that he shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suddenly , in the sense before declared he who by Haggai is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire of all Nations , with respect unto the Gentiles , all desirable things being laid up in him , is by Malachi called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto the Jews , the Lord whom ye seek ; whose coming they looked for so long , and prayed for so earnestly . And what Haggai expressed absolutely , shall come , afterwards intimating the respect his coming should have unto the Temple , Malachi sets down fully , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall come unto his Temple . Further to clear what it is , that in both these places is intended , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Angel of the Covenant ; Gods Messenger , who was to confirm and ratifie the New Covenant with them ; that is , the Messiah . The Targum of Jonathan expresseth it on Jer. 30.21 . closing the Promise of the Covenant with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their King shall be annointed from among them , and their Messiah shall be revealed from amongst the midst of them ; He who was the desire of all Nations , the Lord whom the Jews sought , the Messenger by whom the New Covenant was to be ratified ; that is , the Lord the Messiah was to come , and he did come unto that Temple . § 26 And here the Jews are at an end of all shifts and evasions . It cannot be avoided but the Messiah must be here intended ; Rashi would fain yet evade ; the Lord whom ye seek , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God of Judgement : because they had said before , Chap. 2.17 . Where is the God of Judgement ? Vain man , these words which he himself had but just before interpreted , to be the Atheistical Expression of wicked men questioning the Judgement of God , are now to serve his turn , an earnest desire of seeking after the Lord , which in these words is evidently set forth ; the Lord whom ye seek , the Angel of the Covenant whom ye delight in ; for both these are the same , as Aben Ezra acknowledgeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord he is the Glory , and the Angel of the Covenant , the same things being intended under a double expression . And it is evident whom he intends thereby , by his interpreting the Messenger to be sent before him , to be Messiah Ben Joseph , whom they make the forerunner of Messiah Ben David . Kimchi interprets the Angel to be sent before him , the Angel of Gods presence from Heaven , to lead the people out of their Captivity , as of old he went before them in the Wilderness when they came out of Aegypt . But we are better taught , who this Messenger was , Matth. 11.10 . Mark 1.2 . As for the Lord whom they sought , he speaks plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; This is the King the Messiah , and this the Angel of the Covenant ; he adds indeed the old Story about Elijah , and his zeal for the Covenant : whence he had the honour to preside at Circumcision , to see the Covenant observed , and may be thence called the Angel of the Covenant . But it is plain in the words , and confessed by Aben Ezra , that the Lord whom they sought , and the Angel of the Covenant are the same . And as to these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall come suddenly unto his Temple , he adds in their Explication ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the time of the end is not revealed nor unfolded in the Book of Daniel . It is said he shall come suddenly , because there is no man that knows the day of his coming before he came . We grant that the precise day of his coming , was not known before he came ; but that the time of it was foretold , limited and unfolded in the Book of Daniel , so far as the season and age of it would admit , was made evident , all future expectation declared to be void , and that in the Book of Daniel , we shall immediately demonstrate . At present we have proved , and find that they cannot deny , but that he was to come unto the second Temple , whilest it was yet standing . § 27 Once more we may yet add the consent of others of their Masters besides these Expositors . Some Testimonies out of their Doctors are Cited by others ; I shall only name one or two of them in Talmud it self , Tractat. San●d . ca● . 11. the application of this place of Haggai unto the Messiah , is ascribed unto Rabbi Akiha , his words as they report them , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little glory will I give unto Israel , and then the Messiah shall come . And this man of so great repute among them , that Rabbi Eleazar affirms that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the wise men of Israel were like a little Garlick in comparison of that bald Rabbi . This then is their own avow'd Tradition , and the other place of Malachi , concerning the Angel of the Covenant , is expounded of the Messiah by Rainbain in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the dayes , saith he , of the Messiah , the Children of Israel shall be restored unto their Genealogies , by the Holy Ghost , that shall rest upon him , as it is said , Behold , I send my Messenger before me , and the Lord whom ye seek shall come unto his Temple . We have then found out both from the clear words of both these Prophesies , and the consent of the Jews themselves , who it is that is here promised in them , that he should come to his Temple . § 28 This is the glory of the second house promised in Haggai , The end of the Temple , and of all the glory of it , and all the Worship performed in it , was to prefigure the promised seed , who was the true and only substantial glory of them all , and of the people to whom they were committed ; for he was to be a Light to light the Gentiles , and the glory of his people Israel . Therefore in all the Worship of the Temple , those who believed , and in the use of the Ordinances of it , saw unto the end of their institution , did continually exercise faith on his coming , and earnestly desire the accomplishment of the promise concerning it . The great glory then of this Temple could consist in nothing but this coming of the Lord whom they sought , the desire of all Nations unto it . Now that he should come whilest the Temple stood and continued , is here confirmed by this double Prophetical Testimony ; and the Temple being utterly and irreparably destroyed now above 1600. years ago . It must be acknowledged that the Messiah is long since come , unless we will say , that the Word of God is vain , and his Promise of none effect . The General Exception of the Jews unto this Argument taken from the limitation § 29 of the time allotted unto the coming of the Messiah , we shall afterwards consider . In one word , that which they relieve themselves withall against the prediction of Haggai and Malachi , that he should come unto the Temple then built amongst them ; which they acknowledge is so truly ridiculous , that I shall not need to retain the Reader with the consideration of it . They say the Messiah was born at the Time determined , before the destruction of the second Temple , but that he is kept hid in the Sea , or in Paradise , or dwells at the Gates of Rome among the Lepers , waiting for a Call from Heaven to go and deliver the Jews ; with such follies do men please themselves in the great Concernments of the glory of God and their own eternal welfare , who are left destitute of the Spirit of light and truth , sealed up under the efficacy of their own blindness and unbelief . But hereof we shall treat further in the Consideration of their General Answers to this whole Argument in hand . Exercitatio XIV . Daniels Weeks , Chap. 9.24 , 25 , 26 , 27. proposed unto consideration . Attempt of a Learned man to prove the coming and suffering of the Messiah not to be intended ; examined . First Reason from the difficulties of the Computation , and differences about it , removed . Whether this place be used in the New Testament . Objection from the time of the Beginning of this computation , answered . Distribution of the LXX Weeks into VII , LXII . and one . Reason of it . Objecti●n thence answered . The cutting of the Messiah , and the destruction of the City , not joyned in one Week . Things mentioned , v. 24. peculiar to the Messiah . The Prophecy owned by all Christians to respect the Messiah . The Events mentioned in it , not to be accommodated unto any other . No Types in the words , but a naked prediction . The Prophecies of Daniel not principally intending the Churches of the latter dayes . Streights of time intimated when they fell out . Coincidence of Phrases in this and other Predictions considered . Removal of the daily Offering , and causing the Sacrifice and Offering to cease , how they differ . The Desolation foretold . Distribution of the LXX . Weeks accommodated unto the Material Jerusalem . Objections removed . Distribution of things contained in this Prophecy . Argument from the computation of time warranted . First neglected by the Jews , then cursed ; yet used by them vainly . Concurrent Expectation and Fame of the coming of the Messiah upon the Expiration of Daniels Weeks . Mixture of things good and poenal . Abarbinels Figment rejected . Four hundred and ninety years the time limited . Fancy of Origen , and Apollinaris . The true Messiah intended . Proved from the Context . The Names and Titles given unto him . The work assigned to him . That work particulary explained ; the expressions vindicated . To make an end of Transgression what . To seal up sins : To reconcile iniquity : To bring in everlasting Righteousness . To seal Vision and Prophet . Messiah how cut off . The Covenant strengthened . Ceasing of the daily Sacrifice . Perplexity of the Jews about these things . Opinion of Abarbinel and Manasse Ben Israel . Cyrus not intended . Not Herod Agrippa . Not Magistracy . Africanus , Clemens , and Eusebius noted . Messiah came before the ceasing of the daily Sacrifice . Chronological Computation , not necessary . § 1 THere remains yet one place more giving clear and evident Testimony unto the Truth under Demonstration , to be considered and vindicated . And this is the illustrious Prediction and Calculation of time , granted unto Daniel by the Angel Gabriel . Chap. 9.24 , 25 , 26 , 27. Seventy weeks are determined upon thy people , and upon thy holy City , to finish the Transgression , and to make an End of Sins , and to make Reconciliation for iniquity , and to bring in everlasting Righteousness , and to seal up the Vision and Prophecy , and to annoint the most Holy. Know therefore and understand , that from the going forth of the Commandment to restore and to build Jerusalem , unto Messiah the Prince , shall be seven Weeks , and threescore and two weeks , the Street shall be built again , and the wall in troublous times . And after threescore and two weeks , shall Messiah be cut off ; but not for himself : and the people of the Prince that shall come , shall destroy the City and the Sanctuary ; and the End thereof shall be with a flood , and unto the end of the War , desolations are determined . And he shall confirm the Covenant with many for one week ; and in the middest of the week , he shall cause the Sacrifice and the Oblations to cease , and for the overspreading of Abominations , he shall make it desolate , even untill the consummation , and that determined , shall be poured upon the desolate . So our Translation reads the words , how agreeably unto the Original , we shall consider and examine particularly in our progress . § 2 Of what importance this Testimony is in our present Cause and Context , as Christians generally acknowledge , so the Jews themselves are in a great measure sensible ; as we shall see in the consideration of those manifold evasions which they have invented to avoid the efficacy and conviction of it . But before we engage into its management and improvement , an attempt against our Apprehension , the whole design , intendment , and subject matter of the Prophecy it self , must be removed out of our way . A Reverend and Learned Person in a late Exposition of the Visions and Prophecies of Daniel , endeavouring to refer them all unto the state of the Churches of Christ in these later dayes of the world , with their sufferings under , and deliverance from the power of Antichrist , amongst the rest contends expresly , that this Prophecy , Prediction , and Computation doth not relate unto the coming and suffering of the Messiah , but only unto the state of the Churches before mentioned . Hence he who published those Discourses , declareth in the Title of the Book , that a New way is propounded in it , for the finding out of the determinate time signified unto Daniel in his seventy Weeks , when it did begin , and when we are to expect the end thereof . And a NEW WAY it is indeed , not only diverse from , but upon the matter , contrary unto the Catholick Faith of the Church of God , both Judaical and Christian , ever since the first giving out of the Prophecie . And such a way it is , as is not only groundless , as we shall discover in the examination and trial of it , but also dangerous unto the Christian Faith if received . Yet because the Author of it , ( if he be yet alive ) is a Person Holy , Modest and Learned , and proposeth his conjectures with submission unto the Judgement of others , not peremptorily determining what he sayes , pag. 51. His discourse deserves our Consideration , and a Return unto it , with a sobriety answerable unto that wherewith it is proposed . And herein we shall attend unto the Method chosen by himself , which is first to give Reasons and Arguments to prove , that this Prophecy cannot be applied unto the coming of the Messiah , and then those which countenance , as he supposeth , the application of it , unto these latter dayes , both which shall be examined in their Order . That which in general he first insisteth on as a Reason to abjudicate this Prediction § 3 from the times of the Messiah , is the difference that is among Learned men about the Chronological Computation of the time here limited and determined . The variety of opinions in this matter he terms monstrous , and the difficulties that attend the several Calculations inextricable . But whether this Reason be cogent or no unto his purpose , is easie to determine ; yea , it seems to have strength on the other side . For notwithstanding the difficulties of the exact Computation pretended , not one of them whom he mentions , nor scarce any other Person , Antient or Modern before himself , or a very few besides , did ever doubt , or call in question , whether the time designed , did concern the coming of the Messiah or no. And it seems to be a great evidence of the Truth thereof , that no difficulty in the computation did ever move them to question the Principle its self . Besides that , this is indeed no tolerable Argument , namely , that Learned Men cannot agree in the exact computation of any time appointed unto such an end , to prove that it was not designed unto that end , is evident from other instances in the Scripture to the same purpose . Thus God tells Abraham , that his seed should sojourn in a strange Land four hundred years , Gen. 15.13 . which Stephen repeats , Acts. 7. v. 6. After this , Moses with some difference in the years themselves , affirms , that their sojourning in Egypt , was four hundred and thirty years , Exod. 12. v. 40. which St. Paul repeats , Gal. 3. v. 17. Now learned men greatly differ about the right stating of this Account , as from what time precisely , the Computation is to be dated : and that on the very same Reason which divides their Judgements in the stating of these Weeks in Daniel . For as in this place of Daniel , the Angel fixing the Beginning of the time limited unto the going forth of the Decree to build Jerusalem , there being several Decrees , at several seasons , made as it should seem to that purpose , they are not agreed from which of them precisely to begin the Account ; So Paul affirming , that the four hundred and thirty years began with the giving of the Promise unto Abraham , it having been several times , and at several seasons solemnly given unto him , there is great question from which of them the Computation is to take its date and Beginning . And yet as notwithstanding this difficulty never any man doubted , but that the years mentioned contained the time of Abraham's and his Posterities being in Aegypt ; no more notwithstanding the difficulties and difference pleaded about the computation of these Weeks of Daniel , did ever any doubt but that the time limited in them , was that allotted unto the Judaical Church and State , untill the coming of the Messiah . The like difference there is amongst Learned men about the Beginning and Ending of the seventy years in Jeremiah , allotted unto the Babylonish Captivity ; and that because the people were carried Captive at three different times by the Babylonians . There is therefore indeed no weight in this exception , which is taken meerly from the weakness and imbecility of the minds of men , not able to make a perfect Judgement concerning some particulars in this divine account , which , as we shall afterwards manifest , is of no great importance as to the principal , yea only End of the Prediction it self , whether we can do so or no. But yet that this difficulty is not so inextricable as is pretended , but as capable of a fair Solution , as any computation of time so far past and gone , we shall I hope sufficiently evidence in the account that shall be subjoyned unto our Exposition and Vindication of the Prophecy its self . § 4 From this general Consideration , the Learned Author proceeds to give five particular Reasons to prove his intention , which we shall examine in their order . And the first is as followeth . Because , saith he , in no place of the New Testament this Prophecy is used against the Jews to prove the Messiah already come . Answ. Might this Reason be allowed as cogent , it would disarm the Christian Church of the principal Testimonies which in the Old Testament it hath alwayes rested in , to prove that the Messiah is long since come , and that Jesus of Nazareth is he . For as any of that nature are sparingly recorded in the Writings of the Gospel , so of the most evident and illustrious unto that purpose , there is no mention at all therein . And it is most evident , that as well in dealing with the Jews , as in his instruction of his own Disciples , the Lord Jesus made use of innumerable other Testimonies , then what are recorded in the Books of the New Testament . So also did his Apostles , and other Primitive Teachers of the Gospel . Hence are they said to prove Jesus to be the Christ out of Moses and the Prophets , and he to have instructed his Disciples out of Moses and all the Prophets in the things concerning himself ; and yet the particular places , whereby the one and other was performed , are not recorded . Besides , this Reason laboureth under another unhappiness , which is , that it is grounded upon a mistake . For indeed this Prophecy is expresly made use of in the New Testament , to denote the time by us allotted unto it ; and that by our Lord Jesus Christ himself . For Matt. 24. v. 15. speaking of the destruction of Jerusalem , which according unto this Prediction , was immediately to succeed upon his coming and suffering , he sayes unto his Disciples , When ye shall see the Abomination of Desolation spoken of by Daniel the Prophet standing in the Holy Place , ( who so readeth , let him understand ) then let them which be in Judaea flee into the Mountains . That which here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the words of the Evangelist are inserted into the Version of the LXX . in this place , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Desolater , or Waster over a Wing of abominations ; that is , as Luke interpreteth the words , an Army compassing Jerusalem unto the desolation thereof , Chap. 21. v. 20. Wherefore our Saviour expresly applying this Prophecy of Daniel to the Destruction of Hierusalem , which was the consequent of his Passion , he plainly declares , that in his Suffering , and the Desolation that ensued on the Jews , this whole Prediction and limitation of time is fulfilled , and ought not to be sought after in any other season of the Church . And this is abundantly sufficient , not only to render the foregoing Reason utterly useless ; but also to supersede all the following Considerations and Arguments , as those which contend directly against the Interpretation of this Prophecy given us by the Lord Christ himself . But yet having made this entrance , we shall examine also the ensuing Reasons in their Order . § 5 It is added therefore Secondly , If the restauration of the City , v. 25. is of the material Jerusalem after Nebuchadnezzars Captivity , it must begin in the first year of Cyrus , from which time seventy weeks of years , will fully expire long before the Birth of Christ. Answer . There are sundry Learned Men who despair not to make good the computation from the first of Cyrus , whose Arguments it will not be so easie to overthrow , as to make their failure in Chronologie , to be the foundation of so great an inference , as that here proposed , namely , that the coming of the Messiah is not intended in this Prophecy . But we shall afterwards prove , that there is not only no necessity , that the Decree mentioned for the Restauration of Jerusalem , v. 25. should be thought to be that made in the first year of Cyrus , that indeed it is impossible that any such Decree should be intended : seeing no such was made by him , but only one about the re-edifying of the Temple , which here is no respect unto . Another Decree therefore express to what the Angel here affirmeth , we shall discover , from whence unto the sufferings of Christ , the seventy Weeks are an exact measure of time . § 6 He adds Thirdly , The first division of the seventy Weeks , is seven Weeks of years , v. 25. The end whereof it expresly characterized by the setting up of a Messiah Governour , which cannot be verified in the setting up of the first Governour of the Jews after the Captivity , much less of Christ. For Zerubbabel was set up in the Beginning , and Christ long after the End of all . No other Governour can be meant after the first ; because the setting up of one , pointeth at the first . Therefore if the seven Weeks end not in the setting up of Zerubbabel , or Christ , as they cannot , then they cannot be verified in the material state of Jerusalem after the Captivity of Babylon . Answer . This exception fixeth on one of the greatest difficulties in the Text , which yet is not such as to bear the weight of the Inference that is here made from it . For the Argument from the Division of the time in the Text , is of this importance : Because it is said , That from the going forth of the Decree to build Jerusalem unto Messiah the Prince shall be seven weeks , and threescore and two Weeks the Street shall be built again , and the Wall in troublous times ; Therefore if the seven Weeks end not in the setting up of Zerubbabel , or Christ , they cannot be verified in the material State of Jerusalem after the Captivity . Now I see not the force of this Argument . For the words may have another Interpretation , and the separating of the seven Weeks from the LXII , as all of them from the LXX . before mentioned , excluding one out of the Distribution , may be to another end , then to denote , either the setting up of Zerubbabel , which assuredly they did not , or the coming of Christ , which they extend not unto . In brief , they do not precisely assert , that at the End of the Seven Weeks Messiah the Prince should be ; for although they are distinguished from the other for some certain Purpose not expressed , as to the Determination of the time of the coming of the M●ssiah , they are to be joyned with the sixty two Weeks , as is expresly affirmed in the following words . Now not to prevent my self in what is more largely afterwards to be insisted on , in the Exposition of the several passages of this Prophecy , after a full consideration of what sundry learned men have offered for the solving of this Difficulty , I shall here briefly propose my apprehensions concerning it , which I hope the Candid and Judicious Reader will find to answer the Conduct of the Context , and Design of the place . First , I fix it here as unquestionable , that the whole space of Seventy Weeks doth § 7 precisely contain the time , between the going forth of the Decree , and the Vnction of the Most Holy , with his Passion that ensued , some few years of the last Week remaining , not reckoned on to keep the Computation entire by weeks of years . This is so expresly affirmed , v. 24. that the Interpretation of all that ensues is to be regulated thereby . And this , as we shall afterwards prove , so here we take it for granted , as the Hypothesis on which the present difficulty is to be solved . There is then a Distribution of these LXX . Weeks into VII , LXII . and One ; upon the account of some remarkable events , happening at the distinct expiration of those several parcels of the whole season , v. 25. We have two portions of this time expressed ; namely VII . Weeks , and LXII Weeks , and two Events attending them , Messiah the Prince , and the building of the Street and Wall. From the going forth of the Decree to restore and to build Jerusalem , unto Messiah the Prince shall be seven Weeks , and threescore and two Weeks the Street shall be built again , and the Wall in troublous times . The two Events here mentioned did ensue the two distinct parcels of time limited , but not in the Order which the words at first view seem to represent , as is evident from the Context . For as the Messiah did not come at the Expiration of the VII . Weeks , so the LXII . Weeks were not expired before the building of the City ; nor is that mentioned as the Event designed by the whole space of LXIX . Weeks , but as that which should fall out in some interval of it ; for the Prophecy issues not in the Restauration , but Desolation of the City . The Angel therefore , expresseth the distinct divisions of time , and the principal distinct events of them , but not the Order of their accomplishment . For the natural Order of these things , is , that in VII . Weeks , the building of the City , Wall and Street , should be finished , and in LXII . Weeks after the Messiah should be cut off . And this is evident from the Text ; for as the building of the City can no way be said to be after the LXII . Weeks , but in and after the seven , which was the season wherein the Decree was executed ; so the cutting off the Messiah , is expresly said in the next verse , to be after those LXII . Weeks , which succeeded unto the VII . Weeks wherein the Restauration of the City was finished . And to suppose the Messiah in v. 25. not to be the same with the Messiah v. 26. and the Most Holy , v. 24. is to confound the whole order of the Words , and to leave no certain sense in them . For the single remaining Weeks , the use of it shall be afterwards declared . This distinction therefore of the several portions of the whole time limited , doth rather confirm our Application of this Prophecy , then any way impeach the Truth or Evidence of it . It is added Fourthly , That the cutting off the Messiah here spoken of , is expresly joyned § 8 with the destruction of the City in one Week , to be accomplished the last seven years ; whereas Christ sufferred above thirty years before the destruction of the Materiall Jerusalem , v. 26 , 27. Answer . There appears no such thing in the Text. The destruction of the City and People is only mentioned as a consequent of the cutting off , and rejection of the Messiah , without any limitation of time wherein it should be performed ; and de facto it succeeded immediately in the causes of it , and direct tendency thereunto . § 9 In the last place he sayes , Those Phrases , v. 24. to finish the Transgression , to make an end of sin , to purge iniquity , and to bring in everlasting Righteousness , are manifest Characters of the time of the end , as shall be shewed . Answ. But why are not the other Ends expressed in the Prophecy , namely , to seal up Vision and Prophecy , and to annoint the Most Holy , here mentioned also ? Why is that Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated , to purge iniquity ; whereas it rather signifies , to make Attonement or Reconciliation for iniquity ? Is it not because it would be very difficult to make any tolerable application of these things unto the season , which is called the time of the End ? In brief , these things are so proper , so peculiar unto the Lord Christ , and the work of his Mediation ; that in their first , direct and proper sense , they cannot be ascribed unto any other things or Persons , without some impiety . And there is no reason why we should here wrest them from their native and genuine signification ; all which will be fully manifest in our ensuing Exposition of the words themselves . § 10 I shall not here insist on those Reasons and Arguments whereby we prove the true and only Messiah to be intended in this Prophecy : For as they are needless unto Christians , who are universally satisfied with the truth hereof , so we shall from the Context and other Evidences , immediately confirm them against the Modern Jews , and their Masters . In the mean time wholly to remove this unexpected Objection out of our way , I shall shew the invalidity of those pretences which the same Learned Author makes use of to countenance his Application of this whole Angelical Message unto the Christian Churches of these latter dayes , which are these that follow . § 11 First , saith he , Because the effects Characterizing the end of those years , the consuming of transgression , and the bringing in of everlasting righteousness , are effects to be accomplished in the Christian Church at the fall of Antichrist . Isa. 1.25 , 26 , 27 , 28. and 27.19 . Apocal. 21.27 . Answ. These are but some of the effects mentioned , and one of them not rightly expressed ; there are others in the Prophecy , as the Annointing of the most Holy , and cutting off the Messiah , that can with no colour of probability be applyed unto that season . ( 2. ) However something analogous unto what is here spoken of as an effect and product of it , may be wrought at another time in the conformity of the Church unto its Head , yet properly and directly as here intended , they are the immediate effects of the annointing , death and sufferings of Jesus Christ. ( 3. ) The places quoted out of Isaiah have no respect unto the Churches of the latter dayes , other then all Scripture hath which is written for their Instruction . ( 4. ) The things mentioned , Apoc. 21. v. 27. are effects of this work of Christ in and towards his Church , not the work its self here expressed , as the first view of the place will manifest . § 12 He adds , In the other Prophets , the Restauration of the Christian Church from the Babylon of Antichrist , is in like Types proportionably represented . Isa. 10. & 11. & 13 , 14. Jer. 50 & 51. Apoc. 14.6.7 , 8. & 16.19 . & 15.7 . & 18.2 , 10 , 21. Answ. I know not what is understood by , represented in the like Types ; Here are no Types in this Prophecy , but a naked Prediction of the State and continuance of the Judaical Church untill the coming of the Messiah , and of the Work that he should accomplish at his coming , with the effects and consequences thereof . To allow Types in these things , is to enervate all the Prophecies which we have of him in the Old Testament . ( 2. ) The places directed unto in Isaiah and Jeremiah , intend not the deliverance of the Christian Churches , unless it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that in expressions no way coincident with , or suited unto this Prophecy . ( 3. ) Where any thing is represented in a Type , there must be an accomplishment of somewhat answerable unto it in the Type its self ; and such was the deliverance of the Israelites from Babylon of old insisted on by those Prophets . But here our Author allows no such Type , but refers the whole Prophecy , firstly and only unto the Christian Churches . ( 4. ) In the Revelation indeed the deliverance of the Churches of Christ from Antichristian Persecution is foretold , which hinders not but that the coming and suffering of the Messiah , may be immediately intended , as undoubtedly it is , in this place . He sayes , Thirdly , In all other Prophecies of Daniel the main subject of them is the History § 13 of Antichrist , the Waldensian Saints and their Successors , restored and reduced out of Antichristian Captivity : See Chap. 7. & 2. & 8. & 10 , 11 , 12. Answ. This is Petitio Principii , and hath no foundation , but the arbitrary Hypothesis of our Author ; and it seems strange that there should be so many Prophecies of the Churches of Christ , and none amongst them of Christ himself : For this is far from the Genius and strain of the Old Testament , all the principal Prophecies whereof firstly and directly intend him , and the Church only as built on him . ( 2. ) Grant therefore , ( for we will not needlesly contend ) that some of those Prophecies may concern these latter times , it doth not at all follow that this also must so do ; considering the great variety of Daniels Visions , and there are Arguments unanswerable that it doth not do so , as will afterwards appear . It is added fourthly , That the parallel proportion of phrase argueth the annointed Prince , § 14 v. 25. to be the Prince of the Covenant , Chap. 11.22 . which there doth signifie the Princes of the Waldenses . Answ. ( 1. ) That expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 25. is not well rendered the Annointed Prince . It is Messiah the Prince , King , or Leader ; as all Translations what ever agree . And indeed this is , if not the only , yet far the most signal place in the whole Old Testament wherein the promised Redeemer is directly called the MESSIAH , whence his usual Appellation in both Churches , Judaical and Christian is taken . For there is not above one place more where he is immediately and directly so called , and not in his Types ; neither is that place without Controversie . To interpret this expression therefore in this place otherwise , is to take away the foundation of that Name of our Redeemer , by which the Holy Ghost in the New Testament doth principally propose him unto our Faith and Obedience ; which certainly would be in prejudicium fidei Christianae . ( 2. ) The Prince of the Covenant , Chap. 11. v. 22. in those wars of Antiochus Epiphanes , or Persecutions of Antichrist , ( I determine not whether ) may be another from Messiah the Prince here promised . The streights of times , he sayes Fifthly , v. 25. and the destruction of the City , v. 26. do fitly § 15 agree to the Antichristian Persecution : See Chap. 8.24 . 11.23 . Answ. They do more fitly agree to the times of the building of Jerusalem , and last destruction thereof , concerning which they are spoken . All Streights and Destructions have somewhat alike in them , wherein they may seem to agree ; but it doth not thence follow , that one is intended in the Prediction of another . It is further urged , The effects of the last weeks , are parallel with the Antichristian § 16 Persecution described , Apoc. 11. For as the Christian Church is in both places signified by the Holy City , Apoc. 11.2 . with Dan. 9.26 . and streights of time said in both places to go before the last afflictions , Apoc. 11.5 , 3 , 7. with Dan. 9.25 . so the last afflictions are also proposed with marvellous agreement ; those three years and an half of Tyranny over the conquered Saints in the end of the Persecution ; here ●alf a week of years , that is precisely three years and an half cut out for the same end . The War immediately preceding the foresaid Triumph , Apoc. 11.7 . here in like manner . Answ. ( 1. ) The likeness of Phrases and Expressions in setting out different Events agreeing only in some generalls , especially in the Predictions that concern Christ and his Church , which is predestinated to be conformed unto him , is so frequent in the Prophecies of the Old Testament , that nothing unto the purpose of this Learned Author , can be concluded from such an Observation concerning these places . ( 2. ) The Christian Church is not intended by the Holy City , Dan. 9. v. 26. but expresly that City , which was to be built upon the Decree of the King of Persia , whose condition was revealed unto Daniel upon his prayer for it , and about it . ( 3. ) It is no wonder that there should be Streights before Desolations , at all seasons of them whatever . ( 4. ) The half week cut off from the rest of the weeks , is not to be three years and an half of Persecution , Tyranny and Triumph ; but on the contrary , it is designed for the Confirmation of the Covenant , by the Preaching of the Gospel ; so that here is nothing of the parallelism pretended in the places compared . He proceeds ; From the beginning of the second half of the last week , or of the three years § 17 and an half , a Prince is said to cause the Sacrifice and Oblation to cease ; v. 27. a Phrase ascribed unto Antichrist , Chap. 8.11 . & 11.31 . Answ. I have shewed before that the similitude of Phrases in different places , is no ground to conclude a coincidence of the same things intended . ( 2. ) The Phrases are not the same , nor alike in the places compared . Concerning him who is spoken of Chap. 8.12 . it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of them , Chap. 11.32 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall take or remove away the continual Offering ; that is , hinder the observation of it , and attendance unto it , when it ought to be observed . Of the Prince , Chap. 9. v. 27. it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall cause to cease Sacrifice and Offering ; so that de jure , they ought no more to be observed . § 18 In the same time , saith he , the said Prince is said , v. 27. for the overspreading of abominations to make desolate ; a phrase attributed unto Antichrist , Chap. 8.12 , 13. & 11.31 . there said to set up the abominations making desolate . Answ. Although great desolations and destructions being treated of in all these places , it would not be strange , if the same Author should express the alike events in the same terms ; yet those which we are referred unto , are not the same in the Original , nor of any considerable correspondency . And the like may be said of another instance , which he adds in the ninth place , between an expression , Chap. 9. v. 27. and Chap. 11. v. 36. wherein is no agreement at all , and the places treat directly of things different , yea contrary . § 19 It is added in the last place , That as in the seventy Weeks , the division of the seven from the sixty , and of both from the one Week , are unapplicable to the material restauration out of real Babylon , so they will exactly and precisely agree to the Restauration out of Antichristian Babylon , as shall be shewed . Answ. That the distribution of the LXX . Weeks mentioned in the Text , is applicable unto the continuance of the Judaical Church and State , with the coming of the Messiah , and the accomplishment of his work , hath been in part already shewed , and shall be fully cleared in our ensuing Exposition of the place . ( 2. ) Unto the exact answering of it unto the Restauration of the Church from Antichristianism : I shall only say , that if men may be allowed to fix Epocha's arbitrarily at their pleasure ; and make applications of what is spoken in any place of Scripture , unto what things and persons they please , there is no doubt , but that they may make their own imaginations to adhere and agree well enough together . § 20 This brief view we have taken of the Reasons of this Reverend Author , both those whereby he endeavours to prove , that in this Prophecy , the coming of the Messiah is not intended , and those whereby he would induce a perswasion , that the whole of it , is not only applicable unto , but also doth directly intend the state and condition of the Church in these latter dayes , whereby whether he hath evinced his intention , and whether his Arguments are sufficient to dispossess us of the Catholick Faith of the Church in all Ages , concerning the sense and importance of this Angelical Message unto Daniel , is left unto the Judgement of men sober and learned . For my part , I shall take it for granted , that they are all of them so far removed out of our way , as that we may proceed with our designed Explication and Vindication of this Prophecy from the exceptions of the Jews , without any disturbance from them . § 21 There are three things that in thi● illustrious Prophecy , offer thems●lves unto our consideration . First , The general Testimony given unto the coming of the Messiah , and the limitation of time wherein he should so come . Secondly , The especial sense of the words in the several passages of it , and the distinct Prophecies contained in them . Thirdly , The Chronological computation of the time designed , in an exact account of the space of time limited from the beginning unto the end . The First of these is that wherein principally we have to do with the Jews ; namely to prove from hence , that there was a time limited and determined for the coming of the Messiah which is long since expired . And all things herein we shall find clear and evident . Both the space of time limited , and the several coincidencies of its expiration are sufficiently manifest . In the second also we have to deal with them in order unto the confirmation of the former . In both these the latter Masters have studiously endeavoured to cast difficulties and perplexi●ies on the words , which must be removed , by the consideration of their use and genuine importance , w●th t●e scope of the Prophecy , and the help unto the understanding of it , which is con●rib●ted from other places of Scripture . The third is attended with sundry entanglement● , which although they are not absolutely inextricable , yet are such in respect o● some minute parts of calculation , as will not suffer us to so demonstrative a certainty , as that all men should be compelled to acquiesce therein . This is sufficiently manifested in the different calculations of the most Learned of the antient and later Writers who have laboured in this subject . In reference therefore hereunto , I shall do these two things ; First , Manifest that our Argument from this place , is not at all concerned in the exact Chronological Computation of the times , whereunto the accomplishment of this Prophecy relates . And Secondly , Shall demonstrate that this difficulty is conquerable , by giving a clear and satisfactory account of the time specified and limited , such as is not liable unto any Material Objection . ●irst , It is evident in general that here is given out by the Holy Ghost himself , a § 22 computation of the Time wherein the Messiah was to come , and to perform the work allotted unto him . And this gives warrant unto the kind and nature of Argument which we now insist upon . No small part this was of the Churches Treasure of old , and a blessed Guide it would have been unto the Faith and Obedience of them concerned therein , had it been diligently attended unto . But having sinfully neglected it in its season , they have ever since wickedly opposed it . To Daniel it was granted as a great favour , relief and priviledge , upon his deep humiliation and fervent supplications , as himself records . Whilest , saith he , I was speaking and praying ; ( with fasting , sackloth , and ashes , v. 3. ) and confessing my sins , and the sins of my people Israel , and presenting my supplications before the Lord my God , for the holy Mountain of my God ; yea , whilest I was speaking in prayer , the man Gabriel whom I had seen in the Vision at the beginning , being caused to fly swiftly , touched me about the time of the evening Oblation : and he informed me , and talked with me , and said , O Daniel I am now come forth to give thee skill and understanding . At the beginning of thy supplications the commandment came forth , and I am come to shew thee , for thou art greatly beloved ; therefore understand the matter , and consider the Vision , seventy weeks , &c. v. 20 , 21 , 22 , 23. This was the Answer that God gave him upon his great and fervent prayer for the Church , and that for his relief , comfort and supportment ; whence it is evidently manifest , that the great blessing of the Church was enwrapped in it . And the computation of time mentioned , was granted as a light to guide the Jews , that they might not shipwrack their souls at the appointed season . But when the time of its accomplishment drew nigh , they being generally grown dark and carnal , and filled with prejudices against the proper work of the Messiah , wholly disregarded it . And since the misery that is come upon them for not discerning this time and Judgement , most of them do cry out against all computations of time about the coming of the Messiah , although they are plainly called and directed thereunto by God himself . Neither can they conceal the vexation which from hence they receive , by finding the design of the Prophecy so directly against them . Hence this place of Daniel , as to the time of the coming of the Messiah , as the fifty third Chapter of Isaiah , for his Office and Work , are justly esteemed the racks and tortures of the Rabbins . It may not therefore be amiss in our way to take a little prospect of their perplexity in this matter . In the Talmud . Tractat. Sanedrin , they have laid down this general Rule , Male pereant § 23 qui temporum articulos suppetunt quibus venturus est Messiah . Or as they express it by a solemn Curse in the name of Rabbi Jonathan , a great man among them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let their bones rot who compute the times of the end . And in Shebet . Jehuda , ( wherein they follow Maimonides in Jad . Chazekah , Tractat. de Regib . cap. 12. ) they give a particular account of that solemn Malediction against the Computers of times . It was invented , they say , because upon the mistakes of their reckonings , or failings of their calculations , the people are apt to despond , and begin to suspect that he is already come . So openly do they own it to be an invention to shelter their unbelief against their convictions . Yet this hath not hindered some of their chiefest Doctors , when they hoped to make some advantage of it , ( as when they saw their Disciples under any distress enclinable unto Christianity ) to give out their conjectures without any respect unto the Talmudical Curse . So the Author of Shalscheleth Hakkabala assigns the year for the coming of the Messiah to be the 5335th from the Creation ; which according to their computation fell out about the year of the Lord by our account 1575. Another would have it to be in the year 5358 , that is , twenty three years after , in the year 1598. Abarbinel in his Comment on Isaiah comes short of these ; assigning it to the year 5263. or 5294. at the farthest ; for he had great expectations from the issue of the Wars between the Christians and Saracens that were in his dayes . Their utmost conjecture in Zohar is upon the year 5408. which with their wonted success , fell out in the year of our Lord 1648. or thereabouts . And all these Calculations were invented and set on foot to serve some present exigency . But the Talmudical Curse and Censure is pointed directly against them that would conclude any thing from the account of Gabriel given unto Daniel in this place . This they plainly acknowledge in a Disputation which they had with a converted Jew before the Bishop of Rome recorded in their Shebet Jehuda . Only they would except Daniel himself , affirming that he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Computer of the time , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Seer ; as though the Question were about the way and means whereby we attain a just computation of the time , and not about the thing it self . Daniel received the knowledge of this time by Revelation , as he did the time of the accomplishment of the Captivity , though he made use of the computation of time limited in the Prophecy of Jeremiah ; but in both he gives us a perfect Calculation of the time , and so cannot be exempted from the Talmudical Malediction . And I mention these things in the entrance of our Considerations of this Prophecy , to manifest how far the Jews despair of any tolerable defence of their cause , if the things recorded in it be duly weighed . This then we see in general , that the Holy Ghost directed the Church to compute the time of its spiritual deliverance by the coming of the Messiah , no less evidently then he did that of their temporal deliverance from the Babylonian Captivity . Neither are there more differences among Christians , about the precise beginning and ending of Daniels LXX . weeks , then were and are about the beginning and ending of the LXX . years of Jeremiah amongst the Jews . This Rule was given them by God himself , to direct and guide them , if they would have attended unto it , in that darkness , and under those prejudices , which the coming of the Messiah was attended withall . § 24 And it is observable , that although it was not the will of God , that they should exactly know the year and day of the accomplishment of this Promise , or that they could not attain unto it , or had lost the Tradition of the sense of it , yet about the end of the time pointed unto in this computation , they were all of them raised up to a great expectation of the coming of the Messiah . And this is not only evident from the Gospel , wherein we find that upon the first preaching of John Baptist , they sent unto him to know whether he were the Messiah or no , and were all of them in expectation and suspense about it , untill he publickly disavowed any such pretence , and directed them to him who was so indeed ; but also from sundry other Testimonies which themselves can put in no exception unto . Their own Historian tells us , that what principally moved and instigated them to undertake an unequal War with the Romans , was the ambiguity ( as he thought ) of the Oracle , that about that time one of their Nation should obtain the Monarchy of the world ; Joseph . de Bell. Judaic . lib. 7. cap. 12. which he to play his own Cards , wrested unto Vespasian , who was far enough from being one of their Nation . Now Divine Oracle about the coming of the Messiah at that season they had none but this of Daniel . And so renowned was this Oracle in the world , that it is taken notice of by both the Famous Roman Historians , who wrote the occurrences of those dayes . Pluribus persuasio inerat antiquis Sacerdotum literis contineri , eo ipso tempore ut valesceret Oriens , praesectique Judaea , rerum potirentur ; saith Tacitus , Histor. lib. 5. Many had a persuasion , that there was a Prophecy in the antient sacred Books , that at that time the East should prevail , and that the Governours of Judaea should have the Empire of the world . And Suetonius , in the life of Vespasian ; percrebuerat toto Oriente vetus & constans opinio , ut eo tempore Judaea praesecti rerum potirentur . An antient and constant persuasion was famous all over the East , that at that time Governours of Judaea should have the Empire : and this , as he adds , drew the Jews into their Rebellion and War against the Romans . Now this Oracle was no other but this Prophecy of Daniel , whose accomplishment at that time the Jews all over the East expected . And they acknowledge in their Talmud , that they were made prodigiously obstinate in the War they had undertaken against the Romans , by their continual expectation every day and moment , that their Messiah who was to come about that time , would appear for their relief : For because of some expressions in this Prophecy , they alwayes looked for his coming in some time of great distress . But this through their lusts and blindness was hid from them , that their distress indeed arose from their rej●ction of him , who was come , and had actually call●d them unto that Repentance , which alone would have prevented it . And this perswasion that the M●ssiah was to come at , or about the end of Daniels Weeks , and that those weeks were now come to an end , was so fixed in their minds , that when they found , that he came not , as they thought , according unto their expectation , they attempted to make a Messiah themselves , even the famous Barcoshi , which proved the means and cause of their utter extirpation out of the Land of Canaan , as hath been declared . Thus was it with them of old , whose posterity through obstinacy in their unbelief , do now curse all that compute the time of his coming , and confounding it with his second appearance at the end of the world , cast it off to the last day , or a small proportion of time immediately preceding it . The Prophecy its self , ( that we may return to its consideration ) contains a mixture § 25 of things good and desirable with those that are terrible and dreadful . That there is a prediction of things terrible and poenal in destructions and desolations upon or after the close of the LXX . weeks , is both plain in the Text , and acknowledged by the Jews . That there is any thing of Mercy , Love and Grace contained in the words , some of them deny . This course takes Abarbinel in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Springs or Fountains of Salvation . But this figment is directly contrary to the whole Prophecy , the context , and express words of the Text. The Vision its self was granted unto Daniel in answer unto his prayer . That the design of his solemn supplication , was to obtain Mercy and Grace for Israel is also plainly set down . The Answer is given him in a way of Mercy and Love , and for his Consolation in his great distress : And is it not strange that the Spirit of God should direct him to pray solemnly for Grace and Mercy , and give him a blessed Answer for his comfort and supportment , which should contain nothing at all of the Mercy prayed for , but only terrifie him with Wars , Desolations and Destructions ? As such an Apprehension hath nothing in the Scripture to warrant it ; so it is altogether dissonant from Reason . Besides the things mentioned and summed up , v. 24. contain the very extract of all the good things that ever were promised unto the Church from the foundation of the world ; and which it had for many Ages been nourished with the expectation of . But these things will be more particularly evinced in our ●nsuing D●scourse . For the Computation its self , the Jews universally acknowledge , that the Sevens § 26 here denote sevens of years ; So that the whole duration of the LXX sevens comprizeth four hundred and ninety years . This is granted by R. S●adias Hagaon , Jarchi , and Kimchi on the place . Here we have no difference with them , nor others . For it were lost labour to divert unto tho consideration of the fancy of Origen , who Homil. 29. in Matthew would have ●very seven to contain LXX . years , ten years to each day , and the account to begin at the creation of the world , making the whole summ of years to be 4900. which expired as he thought at the coming of Christ. Apollinaris also indulged to a more vain imagination , supposing the Prophecy to give an account of the whole space of time , from the death of our Saviour unto the end of the world . But these fancies are exploded by all ; both Jews and Christians are generally agreed , that the precise duration of the time determined , is four hundred and ninety years ; and not to extend farther then the destruction of Jerusalem by Titus ; whether it reach so far or no , shall afterwards be discussed . That which we have to prove and establish from this Prophecy against the Jews , is , First , That the true and only Messiah promised unto the Fathers , is here spoken of ; and the time of his coming limited . Secondly , That he was to come , and to discharge his work before the expiration of the LXX weeks , or four hundred and ninety years from their proper date , that is , before the Sacrifice and Oblation were caused to cease , in the destruction of the City and Temple . These things , if we clearly evince from the Text , we have satisfied our Argument , and confirmed that the Messiah is long since come . N●ither are we as to the importance of the Testimony its self , concerned in that Chronological computation of the tim● limited , which we shall afterwards enquire into . The first thing incumbent on us , is to prove , that it is the true and only Messiah , and his coming that is here spoken of . And this we shall do , ( 1. ) From the Context and scope of the Prophecy . ( 2. ) The Name whereby he is called . ( 3. ) The Work assigned unto him . ( 4. ) The general confession of the Jews of old . ( 5. ) The follies and open mistakes of the latter Jews , in substituting any other thing or Person in his stead . First , The Context and scope of the place , evidence him to be intended . This in § 27 general was before declared . It was about the greatest concernm●nt of that people , that Daniel had newly made his supplications . The Answer given , him is as the Angel declar●s , suited unto his desires and requests ; and it contained an account of their state and condition , untill the consummation of all things that concerned them . The End of that people , or that for whose sake they were a Church and people , was as we have demonstrated , the bringing forth of him , in whom all the Nations of the earth should blessed , Untill this was accomplished , it was impossible from the Decree and Promise of God , that they should fall under an utter rejection , or final desolation . But this is plainly foretold , as that which should come to pass at the end of the time here determined , or instantly upon it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He shall cause the Oblation and Sacrifice to cease : that is utterly and everlastingly , putting thereby a period and final end unto their Church State and Worship . But what th●n shall become of the people ? By a Wing of abominations he shall make them desolate ; or cause them to be wasted and laid desolate , by overspreading Armies , either in themselves abominable , or abhorred by them . And in both these senses were the Roman Armies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Wing of Abominations . Neither was this to endure for a season only , but unto a consummation of the whole , v. 27. Now it was inconsistent with all the Promises of God , and the sole end of his wisdom , in all that he had to do with that people , that this desolation should happen before the production of the Messiah . It being therefore expresly said in the Text , that the Messiah should come before all this were accomplished , who can be intended thereby , but he who was promised unto the Fathers from the foundation of the world . Secondly , This whole Revelation was granted unto Daniel for his relief in the prospect that he had of the ensuing calamities of the Church ; and recorded by him for the supportment thereof in those distresses , as were also those Prophecies of Haggai and Malachi before insisted on . Now the only general Promise , which God for the consolation of his Church of old renewed unto them in all Ages , was this concerning the Messiah , wherein all their blessedness was enwrapped . This we have already manifested from Moses and all the Prophets , who ensued in their several Generations . And he is therefore here no less intended . Thirdly , What ever Benefit , Priviledge or Advantage the Church had any ground or Reason to expect from the Promises of God at the coming of the Messiah , they are all here expressed , as we shall immediately declare . And we may truly say , that if the things mentioned , v. 24. were to be wrought by any other then the Messiah , the Church had much more reason to desire him , then the Messiah himself , as for any other work which remained for him to do . Fourthly , Unless the Messiah and his blessed work be here intended , there is not one word of comfort or relief unto the Church in this whole Prophecy . For those who deny his coming here to be foretold , are forced violently to wrest the expressions in v. 24. unto things utterly alien and forreign from the plain and only signification of the words . And how inconsistent this is with the design of this Angelical message , we have before manifested . The context therefore evidently bespeaks the true Messiah to be here intended . § 28 Secondly , The Names and Titles given unto the person spoken of , declare who he is that is designed . He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Messiah , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of eminency , and absolutely . Indeed the very name of the Messiah as appropriated unto the promised seed , is taken from this place alone ; for it is no where else used of him absolutely . His Messiah , or the Messiah of the Lord , that is his annointed is often used ; but absolutely THE MESSIAH , here only . And it is not probable , that the name being used but once absolutely in the Scripture , any other should be intended but he alone whose name absolutely alone it is . The name therefore sufficiently denotes the Person . The addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Messiah the Prince , makes it yet more evident . For as this word is often used to denote a Supream Ruler , one that goeth in and out before the people , in Rule and Government , as 2 Sam. 7.8 . 1 Kings 1. v. 35. 1 Kings 14. v. 7. and in sundry other places , so it is peculiarly assigned unto the Messiah , Isa. 55. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Behold , I have given him a Witness unto the people , a Leader , ( or Prince ) and Commander unto the people . And those words are thus Paraphrased by Jonathan ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Behold , I have appointed him a Prince to the people ; a King , and Ruler over all Kingdoms . This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Messiah , the Prince , Leader , or Ruler over all . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mich. 5. v. 1. the Ruler ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ezek. 34. v. 23. the Shepheard ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mal. 3.1 . the Lord. And to ascribe this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Messiah the Prince absolutely unto any but the promised seed , is contrary to the whole tenour of the Old Testament . Moreover , he is called , v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Holiest of Holies ; the Most Holy ; Sanctitas Sanctitatum in the abstract , the Holiness of Holinesses . The Most Holy Place in the Tabernacle and Temple was so called ; but that cannot be here intended . The time is limited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to annoint , ( or to make a Messiah of ) the Most Holy. But by the Jews confession the Holy Place in the second Temple was never annointed , because it was not lawfull for them to make the Holy Oyle . But suppose it was annointed , it must be so long before the expiration of these weeks , which ended , as they suppose in its final destruction ; and in truth not long before . It must therefore be the person typified by the Holy Place , in whom the fulness of the God-head was to dwell , that is here said to be annointed . Had there been any Targum on the Hebrew Chapters of Daniel , we should have better known the sense of the antient Jews in this matter then now we do . Some of them in after ages agree with us . Nachmanides tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this Holy of Holies is the Messiah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is sanctified from amongst the Sons of David . So He on the place . Thirdly , The Work assigned to be done in the dayes of this Messiah , here spoken of § 29 and consequently by him , declares who it is that is intended . Sundry things there are in the Text belonging unto this Head : As ( 1. ) Finishing of Transgression . ( 2. ) The making an End of Sin ; ( 3. ) Making Reconciliation for Iniquity , ( 4. ) The bringing in of everlasting Righteousness : ( 5. ) The sealing up of Vision and Prophecy : ( 6. ) His being cut off , and not for himself . ( 7. ) Confirming the Covenant with many . ( 8. ) Causing the Sacrifice and Oblation to cease . All these , especially as coincident , demonstrate the person of the Messiah . He that shall call to mind what hath been evinced concerning the nature of the first Promise , the faith of the antient Judaical Church , the Person , Office , and Work of the Messiah , will upon the first consideration of these things , conclude that this is he . For we have in these things a summary of the Old Testament , the substance of all Temple Institutions , the Center of all Promises , a brief delineation of the whole work of the promised seed . Wherefore although it be not an Exposition of the place that we have undertaken , but meerly a demonstration of the concernment of the Messiah therein ; yet because the consideration of the particular expressions above mentioned , will give light into the strength of the present Argument , I shall in our passage briefly unfold them . The first thing designed is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The time determined for the coming of § 30 the Messiah , is also limited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad cohibendam praevaricationem ; to restrain , forbid , coerce , make an end of Transgression . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to shut , to shut up , to forbid , to coerce , to refrain , or restrain , Psalm 119. v. 101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have refrained , or kept my feet from every evil way , Psal. 40. v. 12. Thou Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt not with-hold , or restrain thy mercy from me . So also to shut up , or put a stop unto ; as Jerem. 52. v. 3. Haggai 1. v. 10. 1 Sam. 25. v. 33. Psalm 88. v. 9. Thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carcer , a Prison wherein men are put under restraint . From the similitude of Letters and Sound in Pronuntiation , some suppose it to have an affinity in signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consummate , to end , to finish . But there is no pregnant instance of this coincidence . For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometimes signifie to restrain or shut up , as Psalm 74. v. 11. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no where signifies to consummate , finish , or compleat . The first thing therefore promised with the Messiah , which he was to do at his coming , was to coerce and restrain Transgression , to shut it up from overflowing the world so universally as it had done formerly . Trangression from the day of its first entrance into the world , had passed over the whole lower Creation like a flood . God would now set bounds unto it , coerce and restrain it , that it should not for the future overflow mankind as it had done . This was the work of the Messiah . By his Doctrine , by his Spirit , by his Grace , and the Power of his Gospel , he set bounds to the rage of wickedness , rooted out the old Idolatry of the world , and turned millions of the Sons of Adam unto Righteousness . And the Jews who deny his coming , can give no instance of any other restraint laid upon the prevalency of Transgression within the time limited by the Angel , and so directly deny the Truth of the Prophecy , because they will not apply it unto him unto whom alone it doth belong . The second thing to be done at the season determined , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to seal § 31 up sins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to seal , or to seal up . The expression is Metaphorical . To seal , is either to keep safe , or to hide , cover and conceal . The former can have no place here , though the word seem once to be used in that sense , with reference unto sin . Job 14. v. 14. But this sense hath a perfect inconsistency with what is spoken immediately before , and what follows directly after in the Text. And the most proper sense of the word is to cover or conceal , and thence to seal , because thereby a thing is hidden , Cant. 4. v. 12. Now to hide sin , or transgression in the Old Testament is to pardon it , to forgive it . As then the former expression respecteth the s●op that was put to the power and progress of sin by the Grace of the Gospel , as Titus 2. v. 11 , 12. so doth this the pardon and removal of the guilt of it by the mercy proclaimed and tendred in the Gospel . And in this way of expression , is God said to cast our sins behind his back , to cover them , and to cast them into the bottom of the sea . That this was no way to be done but by the Messiah we have before evinced . Neither can the Jews assign any other way of the accomplishment of this part of the prediction , within the time limited . For setting aside this only consideration of the pardon of sin procured by the Mediation of the Messiah , and there was never any age wherein God did more severely bring forth sin unto Judgement , as themselves had large experience . § 32 Thirdly , This season is designed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make Reconciliation for iniquity . To reconcile iniquity ; so our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders this expression , Heb. 2. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to reconcile iniquities . That is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make reconciliation with God for iniquity ; to make attonement . The sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when applied unto sin , is known and granted . If it be spoken of God , it is to hide , to cover , to pardon sin , to be gracious unto sinners ; if of men in the use of any of his institutions , it is to propitiate , appease , attone , make attonement , or reconciliation , as I have elsewhere at large declared . How this was to be done by the Messiah hath been already evinced . This was that work for which he was promised unto our first Parents from the foundation of the world . That he was to do it , we are taught in the Old Testament , how he did it in the Gospel . To expect this work of making attonement for sin , from any other , or to be wrought by any other wayes or means , is fully to renounce the first promise , and the Faith of the Fathers from the foundation of the world . § 33 That which in the fourth place is mentioned answers the former . To make Reconciliation for iniquities , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bring in everlasting Righteousness . There was a Legal Righteousness amongst the people before , consisting partly in their blameless observation of the institutions of the Law , and partly in their ritual attonements for sin , made annually and occasionally . Neither of these could constitute their Righteousness everlasting . Not the former ; for by the deeds of the Law can no flesh be justified ; that is , not absolutely , what ever they might be as to the possession of the promised Land. Not the latter ; for as our Apostle observes , the annual repetition of Legal Sacrifices did sufficiently manifest that they could not make perfect them that came unto God by them . In opposition unto these , an Everlasting Righteousness , such as is absolute , perfect , and enduring for ever , is promised to be brought in by the Messiah ; the Righteousness which he wrought in his life and death , doing and suffering the whole will of God , being imputed unto them that believe . And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Everlasting Righteousness , procureth and endeth in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , everlasting Salvation mentioned , Isa. 45. v. 17. both opposed unto the ritual Righteousness , and temporal deliverance of the Law. To declare the nature , and the way of bringing in this Righteousness is the design of the Gospel , Rom. 1. v. 16 , 17. And I desire to know of the Jews , how it was brought in within the time limited . According unto their Principles , the time here determined , was so far from being a season of bringing in Everlasting Righteousness , that by their own confession it brought in nothing but a deluge of wickedness in the sins of their Nation , and oppressions of the Gentiles . This therefore is the proper work of the Messiah , foretold by the Prophets , expected by all the Fathers , and not denyed by the Jews themselves at this day , though they would shamefully avoid the application of it unto him in this place . But he , who ever he be , that brings in Everlasting Righteousness , He and no other is the Promised Seed , the true and only Messiah . § 34 The fifth thing here foretold , is in those words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to seal Vision and Prophet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Prophet , for Prophecy ; the concrete for the abstract . The expression being Metaphorical , is capable of a triple Interpretation or Application , every one of them proper unto the Messiah , his work , and the times wherein he came , and to no other . ( 1. ) To seal , is to consummate , to establish , and confirm . Things are perfected , compleated , established and confirmed by sealing , Jer. 34. v. 44. Isa. 8. v. 16. John 3. v. 34. Rom. 4. v. 11. In this sense , Vision and Prophecy were sealed in the Messiah . They had all of them respect unto the coming of the Just One , the promised seed . God had spoken of him by the mouths of his Holy Prophets from the foundation of the world . In the bringing of him forth , he sealed the Truth of their Predictions by their actual accomplishment . The Law and the Prophets were untill John , and then they were to be fulfilled . This was the season wherein all Vision and Prophecy centred ; this the Person who was the principal subject and End of them ; He therefore and his coming is here foretold . ( 2. ) To seal , is to finish , conclude , and put an end unto any thing : Isai. 29. v. 11. Thus also were Vision and Prophecy then sealed among the Jews . They were shut up and finished . The Priviledge , Use , and Benefit of them , were no more to be continued in their Church . And this also fell out accordingly . By their own confession , from that day to this , they have not enjoyed either Vision or Prophet . That work , as unto them came wholly to an end in the coming of the Messiah . ( 3. ) By sealing the confirmation of the Doctrine concerning the Messiah , his Person , and Office by Vision and Prophecy may be intended . The Visions and Prophecies that went before by reason of their darkness and obscurity , left the people in sundry particulars at great uncertainty . Now all things were cleared and confirmed . The Spirit of Prophecy accompanying the Messiah , and by him given unto his Disciples foretold by Joel , Chap. 2. v. 28 , 29. was in his Revelations express , clear and evident , directing unto and confirming every thing belonging unto his Person and Doctrine . Neither had these words any other accomplishment but what is contained in these things . Sixthly , It is affirmed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Messiah shall he cut off : Not , occidetur shall § 35 be slain , as the Vulgar Latin renders the word , but excidetur , shall be cut off , that is , poenally , as one punished for sin . For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it includes death , constantly denotes a poenal excision , or cutting off for sin . See Gen. 17. v. 14. Exod. 12. v. 15. Numb . 15. v. 30. This the Jews themselves acknowledge to be the meaning of the Word . So Rab. Suadias Gaeon in Haemun●th , cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is not used for slaying , unless it be of him , who is slain by the sentence of the Judge , ( or is judicially cut off ) as it said , every one that eats of it shall be cut off , Levit , 17. v. 14. It is then foretold , that the Messiah shall be cut off poenally for sin ; which he was when he was made a curse for sin , all our iniquities meeting upon him . And this also is intimated in the ensuing particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not to him . For an Objection is prevented that might arise about the poenal excision of the Messiah , for how could it be , seeing he was every way Just and Righteous . To this it is answered by way of concession , that it was not on his own account , not for himself , but for us ; as is at large declared , Isa. 51. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to him , may be a farther declaration of of his state and condition ; namely , that notwithstanding those carnal Apprehensions which the Jews would have of his outward Splendour , Glory , Wealth and Riches , yet in Truth he should have nothing in or of this world , none to stand up for him , not where to lay his head . And this is that part of the Prophecy , for the sake whereof the Jews do so pertinaciously contend , that the true Messiah is not here intended . For , say they , he shall not be poenally cut off . But who told them so ? Shall we believe the Angel or them ? Will they not suffer God to send his Messiah in his own way , but they must tell him , that it must not be so ? To cast off Prophecies , when and because they suit not mens carnal lusts , is to reject all Authority of God and his Word . This is that which hath proved their ruine temporal and eternal : they will not receive a Messiah that shall suffer , and be cut off for sin , though God foretold them expresly that it must be so . It is added Seventhly , concerning the person here spoken of , and whose coming is § 36 foretold ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he shall confirm or strengthen the Covenant unto many . The Covenant spoken of absolutely , can be none but that everlasting Covenant which God made with his Elect , in the promised seed . The great Promise whereof was the foundation of the Covenant with Abraham . And hence God sayes , that he will give him for a Covenant unto the people , Isa. 42. v. 6. Chap. 49. v. 8. And the Salvation which they looked for through him , God promiseth through the blood of the Covenant , Zech. 9. v. 11. This Covenant he strengthened unto many in the Week wherein he suffered , even unto all that believed in him . This everlasting Covenant was ratified in his blood , Heb. 9. v. 15. and after he had declared it in his own Ministry , he caused it to be proclaimed in and by his Gospel . At the time here determined , the especial Covenant with Israel and Judah was broken , Zech. 11. v. 10. and they were thereon cast off from being a Church or people . Nor was there at that season any other ratification of the Covenant , but only what was made in the death of the Messiah . § 37 Then also , Eighthly , did he cause to cease the Sacrifice , and Gift , or Offering . First , He caused it to cease , as unto force and efficacy , or any use in the Worship of God , by his own accomplishment of all that was prefigured by it , or intended in it . Hereby it became as a dead thing , useless , unprofitable , and made ready to disappear , Heb. 8. v. 13. And then shortly after he caused it utterly to be taken away , by a perpetual desolation brought upon the place where alone Sacrifices and Offerings were acceptable unto God according unto the Law of Moses . And this is the third evidence that this Prophecy affords unto our Assertion ; namely , that it is the true promised Messiah and none other , whose coming and cutting off is here foretold . The great things here mentioned were fulfilled in him alone ; nor had they ever the least respect unto any other . And the Jews do not in any thing more evidently manifest the desperateness of their cause , then when they endeavour to wrest these words unto any other sense or purpose . § 38 Moreover , besides the confession of the Antient Jews , consenting unto the Truth contended for , we have for our confirmation therein , the wofull perplexities of their later Masters in their attempts to evade the force of this Testimony . For some Ages they have abhorred nothing more , then that the true Messiah should be thought to be here intended . For if that be once granted , they know that it brings an instant ruine unto the pretences of their Infidelity ; and that not meerly upon the account of his coming , which they have invented a sorry relief against , but on that of his being poenally cut off , which can no way be reconciled unto their presumptions and expectations . But if he be not here intended , it is incumbent on them to declare who is . For the utmost extent of the time limited in the Prediction being long since expired , the Prophecy hath certainly had accomplishment in some one or other ; and it is known or may be known who ; or otherwise the whole Angelical Message , never was , nor ever will be of any use to the Church of God. But here our Masters are by no means agreed amongst themselves ; nor do they know what to answer unto this enquiry . And if they do guess at any one ; it is not because they think it possible he should be designed , but because they think it impossible for them to keep life in their cause , and not to speak when the sword of truth lyes at the heart of it . Some of them therefore affirm the Messiah spoken of to be Cyrus , whom God calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Annointed , Isa. 45. v. 1. But what the cutting off , or death of Cyrus should make in this Prediction they know not . Nor do they endeavour to shew that any thing here mentioned to fall out with the cutting off the Messiah , hath the least Relation unto Cyrus or his death . And if because Cyrus is once called the Annointed of the Lord , he must be supposed to be intended in that place , where no one word or circumstance is applicable unto him , they may as well say , that it is Saul the first King of Israel who is spoken of , seeing he also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Annointed of the Lord , 1 Sam. 24. v. 6. as was Zedekiah also , Lament . 4. v. 20. But it must needs be altogether incredible unto any , unless they are Jews who can believe what they please that serves their ends , that because the Lord calleth Cyrus his Annointed , in reference unto the especial work of destroying the Babylonian Empire , in which sense the term of annointing , namely for a designation unto any employment , is obvious and familiar in the Old Testament , should therefore be esteemed the promised Messiah of the people of God , who is here evidently described . But that which casts this fancy beneath all consideration is the time allotted to the cutting off of the Messiah . Those amongst the Jews themselves who begin the Account of the Weeks from the most early date imaginable , fix their Epocha in the giving of the Promise unto Jeremiah concerning their return from captivity , which was in the dayes of Jehojakim . Now from thence unto the Death of Cyrus , no computation will allow above LXXX years ; which comes short somewhat above four hundred years of the season here allotted for the cutting off the Messiah . And the same is the case with Joshua , Zerubbabel and Nehemiah , whom some of them would have to be designed . For neither were any of them poenally cut off , nor did they cause in any sense the Sacrifices to cease , but endeavoured to continue them in a due manner , nor did they live within some hundreds of years of the time determined , nor was any thing besides here forefold , wrought , or accomplished in their days . § 39 Abarbinel , and after him Manasse Ben Israel with some others of them fix on Agrippa the last King of the Jews , who , as they say with his son Monabasius was cut off or slaine at Rome by Vespasian . A learned man in his Apparatus ad Origines Ecclesiasticas , mistakes this Agrippa for Herod Agrippa , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 12. But he who dyed long before the destruction of the City is not intended by them , but the younger Agrippa the Brother and Husband of Berenice . Neither is there any colour of probability in this Fancy . For neither was that Agrippa properly ever King of the Jews , having only Galilee under his Jurisdiction , nor was he ever annointed to be their King , nor designed of God unto any work on the account whereof he might be called his Annointed , nor was he of the posterity of Israel , nor did by any thing deserve an illustrious mention in this Prophecy . Besides in the last fatal War , he was still of the Roman side and party , nor was he cut off or slain by Vespasian , but after the War lived at Rome in honour , and dyed in peace . Yea , he did not only out-live Vespasian , but Titus and Domitian his Sons also , and continued unto the third year of Trajan , as Justus the Tiberian assures us in his History , whose words are reported by Photius in his Bibliotheca . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is nothing of Truth , no colour of probability in this desperate figment . Their last evasion is , that by Messiah the Prince , the Office of Magistracy and Priesthood , § 40 and in them all annointed unto Authority are intended . These they say were to be cut off in the destruction of the City . And herein they have the consent of Africanus , Clemens Alexandrinus , and Eusebius among the Antients , who are also followed by some later Writers . But this evasion also is of the same nature with the former , yea , more vain then they , if any thing may be allowed so to be . The Angel twice mentioneth the Messiah in his message . First , His coming and annointing , v. 25. and then his cutting off , v. 26. If the same person or thing be not intended in both places , the whole Discourse is aequivocal and unintelligible , no circumstance being added to difference between them , who are called by the same Name in the same place . And to suppose that the Holy Ghost by one and the same Name , within a few words , continuing his speech of the same matter without any note of Difference or distinction , should signifie things diverse from one another , is to leave no place for the understanding of any thing that is spoken by him . The Messiah therefore who was to come , and be annointed and cut off , is one and the same individual person . Now it is expresly said , that there shall be seven Weeks , and sixty two Weeks , that is four hundred eighty three years from the going forth of the Decree unto Messiah the Prince . I desire therefore to know whether that space of time was passed before they had any such Magistrates or Priests , as they pretend afterwards were cut off : This is so far from Truth , that before that time , the Rule of the Hasmonaeans , the last Supream Magistrates of their own Nation , was put to an end . This pretence therefore may pass with the former . And this perplexity of the Modern Jews in their attempts to apply this Prophecy unto any other thing or person besides the true Messiah , confirms our Exposition and Application of it . There is no other person that they can imagine , unto whom any one thing here mentioned , may seem to belong ; much less can they think of any , in whom they should all center and agree . It is then the promised Messiah , the hope and expectation of the Fathers , whose coming and cutting off , is here foretold . That which remains for the full confirmation of our Argument from this place , § 41 is , that according unto this Prophecy , ●he promised Messiah was to come whilest the Temple was standing , and the daily Sacrifice continued , before the expiration of the LXX Weeks of years limited by the Angel. This is put beyond all Q●estion in the Text its self , nor is it denyed by the Jews , all whose exceptions lye against the person spoken of , whom we have proved to be the Messiah . LXX Weeks are assigned by the Angel for the Accomplishment of the whole Prophecy , and all things contained in it . After VII . Weeks , and LXXII Weeks , that is , in the beginning or middle of the last Week , the Messiah was to be cut off . When this was past , and the Covenant confirmed with many , unto the expiration of the whole time limited , the daily Sacrifice was to cease , and an overflowing desolation was to come upon the City and Temple . This the Jews themselves acknowledge to be the destruction brought upon them by the Romans ; nor do any of them extend the four hundred and ninety years , any farther . It remains therefore that the Messiah came before that Desolation , which is that we undertook to demonstrate from this place . There are yet some Arguments to the same purpose with those foregoing that § 42 remain . But before we proceed unto them , it will be necessary to consider the Computation of the times , which we are here directed unto by the Angel. I have already manifested that our Argument from this place is not concerned in the exact Chronological Computation of the time here limited , as to its precise Beginning and Ending , with the commensuration of it , unto the times , seasons , and accounts of the Nations of the world . For when ever the time mentioned began , all men agree that it is long since expired , namely , at or before the desolation of the City and Temple . Now all that we undertook to prove , which also is sufficient unto our present purpose , is , that before that season the Messiah was to come , and to be cut off , which we have done , and cleared our Argument from all further concernment in this account . But yet that it may appear , that there is no entanglement cast upon this Testimony , by the Chronological difficulties which are pretended in the computation of the time here determined , as also that there are no such difficulties therein , but what are fairly reconcileable unto all that is affirmed in the Text , before we proceed to the consideration of our remaining Arguments , they also shall be considered and stated in the ensuing Exercitation . Exercitatio XV. Chronological Computation of the Times determined in Daniel 's weeks . Difficulty thereof acknowledged . Beginning before the Reign of Cyrus rejected . Double beginning of the Kingdom of Cyrus . That over Persia. That over the Babylonian Monarchy . Forreign Accounts to be suited unto the Scripture . Beginning of the Reign of Cyrus over Persia when . Over the whole Empire when . The space of time from thence to the destruction of Jerusalem , 599 years . Duration of the Persian Empire . Of the Empire of the Seleucidae to the Rule of Jonathan among the Jews . Duration of the Egyptian Kingdom , or Reign of the Ptolomey's Rule of the Hasmonaeans and Herod the Great . From the Birth of Christ , to the destruction of Jerusalem . From the first Decree of Cyrus , to the destruction of Jerusalem 599 years . Precise End of Daniels Weeks , the death of the Messiah . 37 Years taken from the former account . Opinion of Reynolds . Examined , rejected . Meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut off ; limited ; not abbreviated . Vulgar Latin , and Mountacue noted . Opinion of the Jews , rejected . Account of Beroaldus , Broughton , Genebrand , Willet . The Decree of Cyrus not intended in the Prophecy . Of the Life and Age of Nehemiah . He came not up with Zerubbabel . The Decree of Darius . What Darius that was . Hystaspes . Not the Decree intended . This Darius not Nothus ; proved against Scaliger . The Decrees of Artaxerxes to Ezra and Nehemiah examined . Longimanus , not Memor , intended . Decree unto Ezra proved to be the Decree mentioned . THat there is some difficulty in finding out the true and exact computation of § 1 the time here limited , all Chronologers and Expositors do confess : Neither is there any thing that belongs unto the account of the times mentioned in the Scripture , that hath been debated of old , or of late , with more difference of opinion , or diligence of indeavour . And the Holy Ghost himself by the Angel seems to intimate this difficulty unto Daniel in the double caution given him about it in the preface of the Revelation made unto him , v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaring that not ordinary wisdom , diligence , consideration and understanding , is to be used in the investigation of the time here determined . Nor is it necessary to suppose that Daniel himself exactly understood the beginning and ending of the time or weeks mentioned . The hiding of the precise time intended , was also greatly subservient unto the providence of God , in the work he had to do by the Messiah , and what that people were to do unto him . The general notation of it , sufficed for the direction of the godly , and the conviction of unbelievers , as it doth unto this day . And it may be , we shall not find any comp●tation , that will exactly answer in all particulars and fractions to a day , month , or year . And that either because of the great darkness and confusion of some of the times falling under the Account , or else because perhaps it was not the mind of God that ever the time should be so precisely calculated , or that any thing which he revealed for the strengthening of the faith of his Church , should depend on Chronological niceties . It shall suffice us then to propose and confirm such an Acc●unt of these Weeks , which infallibly comprizing the substance of the Prophecy , contains nothing in it contrary to the Scripture , and is not liable unto any just rational exc●ption . And herein I shall not examine all the several Accounts and Computations that by learned men of old , or of late , have been given , ( being eleven or twelve in number ) but only mention those which carry the fairest probability , and the greatness of whose Authors or Abetters , call for our consideration . In the first place , we may wholly lay aside the consideration of them , who would § 2 date the Weeks from any time whatever before the first year of the Reign , and first Decree or Cyrus . Among these are , Lyra , Burgensis , Galatinus , and he from whom he borrowed his Computation Raymandus Martini . These fix the beginning of the Weeks on the fourth year of Zedekiah , as they say , when Jeremiah gave out his Prophecy about the Babylonish Captivity , and the return from it at the end of seventy years ; indeed the fourth year of Jehoiakim , and not of Zedekiah , as is apparent , Jer. 25.1 , 11. Of the like nature is the account of Solomon Jarchi , among the Jews , who dates the time limited from the destruction of the Temple by the Chaldaeans . But both these accounts are expresly contrary to the words of the Angel , fixing the beginning of the time designed , on the going forth of a Decree for the building Jerusalem . To these we may add all that would extend these Weeks beyond the destruction of the City and Temple by Titus , as some of the Jews would do , to comprize the Prophecy of their second fatal destruction by Hadrian , which is no way concerned in it : § 3 The seventy Weeks then mentioned , we must seek for , between the first year of Cyrus , when the first Decree was made for the re-edification of the Temple , and the final destruction of it by the Romans . This space we are confined unto by the Text ; the seventy Weeks are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the going forth of the word to cause to return and build Jerusalem , vers . 25. Now the Kingdom of Cyrus had a double first year : The one absolutely of his Reign over Persia , the other of his rule over the Babylonish Monarchy which he had conquered after the death of Darius Medus . The first year it is of this second date of the Kingdom of Cyrus , which may have any relation unto the time here limited ; for whilst he was King of Persia only , he could have nothing to do with the Jews , nor make any Decree for the building of the Temple , both the people and place being then under the dominion of another . Besides , Ezra 1.11 . Where it is said , that he made his Decree in the first year of his Reign , himself plainly declares that he had obtained the Eastern Monarchy by the conquest of Babylon . The Lord God of Heaven hath given me all the Kingdoms of the Earth ; which words can in no sense be applied unto the Kingdom of Persia , supposing , the Monarchy of Babylon still to continue . The whole space of time then here limited is seventy Weeks , vers . 24. Th● beginning of these seventy Weeks is the going forth of the Decree or Word to restore or build Jerusalem , v. 25. The first Decree or command that could have any relation unto this matter , was that made by Cyrus in the first year of his Empire . We must then in the first place , find out the direct space of time between the first year of Cyrus , and the destruction of the Temple , and then enquire whether the whole , or what part of it is denoted by these seventy Weeks . § 4 Some , I confess , there are , who contend that there is no consideration to be had of that computation of time , which we find amongst the Heathen Writers , nor of those stated Epocha's by which they limited and distinguished their computations : For whereas , say they , we have certainly the term of this duration of time , its beginning and ending fixed , namely , the first of Cyrus , and the death of Messiah . It is positively det●rmined , that between them were seventy Weeks , or four hundred ninety years , unto which all other accounts are to be squared and made proportion●ble . Indeed the conclusion were unquestionable , if the premises were certain . If the terms be rightly fixed in the first of Cyrus , and the death of the Messiah , there must be but 490 years between them : for whether we understand the reason of it or no , all forreign Accounts must be suited unto what of infallible truth is stated in the Scripture . But these things are much questioned ; for whereas some do doubt whether the time limited do absolutely expire in the death of the Messiah , and be not rather to be ex●ended unto the destruction of the City and Temple . There be many more , that do peremptorily deny that it is to take date from the first Decree of Cyrus : And so must we also , unless it can be proved that the times mentioned are justly commensurate from thence unto the death of Messiah : For seeing there were other Decrees , as we shall find , to the same purpose , which might be respected as well as that ; there is no reason why we should offer violence unto other approved computations , to force them to submit unto the Scripture Account , when we first offer violence unto that , to make it serve our own opinion . I shall therefore proce●d in the way proposed , and first give a just computation of the time from the first year of the Empire of Cyrus , unto the destruction of the City and Temple , and then enquire whether the seventy Weeks , or 490 years here determined , be commensurate unto the whole , or only unto some part of it ; and if to some part only , then to what part of it , and how we are directed by the Text to the beginni●g and end of the computation . And herein I shall not scrupulously bind my self unto daies , or months , or seasons of the year in any single account , but only consider the full and sound number of years , which in such computations , according to the custom of holy Writ , is to be observed . And indeed , what through the silence , what through the disagreement of Anti●nt Historians , it is utterly impossible to state exactly , as to those lesser fractions , the times that are passed of old . And we seek for no more certainty in these things , than the condition of them will naturally bear . § 5 It is generally agreed by all Hi●torians and Chronologers , that Cyrus began his Reign over Persia , in the first year of the fifty fifth Olympiad ; probably the same year that Nab●nidus , or Darius Medus began his reign over Babylon . And this was the year wherein Daniel set himself solemnly to seek the Lord for the delivery of the people out of Captivity , He being now come to a Kingdom who was so long before prophesied of to be their deliverer , Dan. 9.1 . In the twenty seventh year of his reign , or the first of the sixty second , Olympiad , having conquered the Babylonian Empire , he began the first year of his Monarchical reign , from whence Daniel reckons his third , which was his last , Chap. 10.1 . And therein he proclaimed liberty unto the people of the Jews , to return to Jerusalem , and to build the Temple , Ezra 1.1 . The City and Temple were destroyed by Titus , in the third year of the eleventh Olympiad ; now from the first year of the sixty second Olympiad , unto the third of the two hundred and eleventh Olympiad inclusive , are five hundred ninety nine years , and within that space of time are we to enquire after , and find the four hundred and ninety years here prophesied of , and foretold . Of this space of time , the Persian Empire from the twenty seventh of Cyrus , or first § 6 of the whole Monarchy , and the first of the sixty second Olympiad , continued two hundred and two years , as is generally acknowledged by all antient Historians , ending on , and including in it the second year of the one hundred and twelfth Olympiad which was the last , of Darius Codomanus . For Cyrus reigned after this three years : Cambyses and Smerdes Magus eight : Darius Histaspes thirty four : Xerxes with the moneths ensuing of Artabanus twenty one : Artaxerxes Longimanus forty one : Darius Nothus nineteen : Artaxerxes Mnemon forty three : Ochus twenty three : Arses three : Darius Codomanus seven , in all two hundred and two years . After his death Alexander beginning his Reign in the third year of the 112th Olympiad , reigned six years : from him there is a double account , by the two most famous branches of the Graecian Empire . The first is by the Syrian , or Aera of the Seleucidae , which takes its date from the tenth year after the death of Alexander , when after some bloody contests , Seleucus setled his Kingdom in Syria , and reigned thirty years . After him reigned Antiochus Soter twenty one years , Antiochus Theos fifteen , Seleucus Callinicus twenty , Seleucus Ceraunus two , Antiochus Magnus thirty seven , Seleucus Philopater twelve , Antiochus Epiphanes twelve , Eupator two , Dementrius Soter ten . In the second year of this Demetrius , which was the 153d . of the account of the Seleucidae , was Judas Macchabaeus slain , being the one hundred sixty ninth year after the death of Darius Codomanus , or end of the Persian Empire , allowing six years to the reign of Alexander , and ten more to the beginning of the Kingdom of the Seleucidae . Demetrius Soter in the tenth year of his reign was expelled out of his Kingdom by Alexander Vales ; in the second year of whose reign , ten years after the death of Judas , Jonathan his Brother took upon him the supream Government of the people of the Jews , and began the Rule or Reign of the Hasmonaeans : So that the time of the Graecian Empire in Syria from the death of Darius Codomanus , unto the liberty of the Jews and erection of a supream Government amongst them , was one hundred seventy nine years , which being added unto two hundred and two years of the Persian Empire , makes up three hundred eighty one years . To the same issue comes also the account by the other branch of the Graecian Empire § 7 in Aegypt : For Alexander reigned as we said , after the death of Darius six years , Ptolomaeus Lagi thirty nine : Philadelphus thirty eight : Euergetes twenty four : Philopater nineteen : Epiphanes twenty three : Philometor thirty : in which thirtieth year began the rule of the Hasmonaeans . The Rule of the Hasmonaeans , with the reign of Herod the great , who obtained the § 8 Kingdom by means of their divisions , continued untill the Birth of Christ , one hundred forty years . For Jonathan began his Rule in the second year of the one hundred fifty seventh Olympiad , as may be seen , by adding the Seleucian Aera to the one hundred and fourteenth Olympiad , wherein Alexander dyed ; and our Lord Christ was born in the second year of the one hundred ninety fourth Olympiad , in the last year , or the last save one of Herod the great . This summ of one hundred forty eight years , being added to the fore-mentioned , from the beginning of the Empire of Cyrus , which is three hundred eighty one years , makes up in all five hundred twenty nine years . From the Birth of our Lord Christ in the second year of the one hundred ninety fourth Olympiad , to the destruction of the City and Temple , in the third year of the two hundred and eleventh Olympiad , are seventy years ; which makes up the whole summ before mentioned of five hundred ninety nine years , from the first of the Empire of Cyrus , unto the destruction of Jerusalem . Petavius and our Mountacue reckon from the first of Cyrus , unto the eighteenth of Tiberius , wherein our Lord Christ suffered five hundred ninety four years , which differs very little from the account we have insisted on : For take from them twenty seven years of the reign of Cyrus , before the first of his Empire , and add unto them thirty seven for the continuance of the City and Temple after the death of Christ , and the summ remaining will exceed our account only four years , or five at the most . But the computation we have fixed on , being every way consistent with it self , and the stated Aeras of the Nations , and abridging the time to the shortest size that will endure the tryall , we shall abide by it . Now the number of five hundred ninety nine years , exceeds the time limited in this Prophecy of four hundred and ninety , the whole space of one hundred and nine years . § 9 Hence it evidently appears , that the seventy Weeks of Gabriel , or the four hundred and ninety years , are not commensurate to the whole space of time between the first Decree of Cyrus in the first year of his general Empire , and the final desolation of City and Temple by Titus . One hundred and nine years must be taken from it , either at the beginning , or at the ending , or partly at the one , partly at the other . § 10 We shall first consider the End of them , which being clear in the Prophecy will regulate , fix , and state the beginning . Two things in general are insisted on in this Prophecy . ( 1. ) The coming of Messiah the Prince , his annointing unto the work which he had to do , and his cutting off , as we before declared . ( 2. ) The Ceasing of the daily Sacrifice , with the destruction of the City and Temple by War and a flood of desolations . Now these things happened not at the same time ; for the City and Sanctuary were destroyed thirty seven years after the cutting off , or death of the Messiah . We are to enquire therefore , which of these it was that the time mentioned was determined for , and was to expire withall . Now it is the coming , annointing and cutting off of the Messiah , that is the thing chiefly intended in this Prophecy . This we have proved undeniably before ; manifesting that the Vision was granted unto Daniel , and given out by him for the consolation of himself and the Church , as was the way of the Holy Ghost in all his dealings with the Fathers of old : Hereunto the desolation and destruction of the City and Temple was only a consequent , a thing that should follow and ensue on what was principally foretold and promised . And it is doubtless unreasonable to extend the duration of the time , beyond the principal subject matter treated of , and on the account whereof alone the computation is granted , unto that which is only occasionally mentioned as the consequent of the accomplishment of the Prophecy it self . Besides the computation it self is pointed directly by the Angel unto the Messiah , and his cutting off . Seventy weeks are determined upon thy people , Know therefore , that from the going forth of the Commandment , unto Messiah the Prince shall be , &c. And after sixty two weeks shall Messiah be cut off . But there is no guidance or direction of the time limited unto the desolation of the City and Sanctuary , which is only said to ensue thereon . Thirdly , It is expresly said , that the time limited extends it self only unto the death of the Messiah , or a very few years farther . For he was to come after seven weeks and sixty two weeks , which are the whole time limited within one week or seven of years . Now his coming here intended , is not his Incarnation , but the time of his Vnction in his Baptism , which fell out at the end of sixty nine weeks . After these sixty nine weeks , or seven , and sixty two , he is to be cut off ; that is in the middle or towards the end of the last week ; when he had confirmed the Covenant by preaching three years and an half of that seven years which remained . And if we shall say that his Unction being to be after the seven weeks , and sixty two , we must grant it to be in the first or second year of the last week , whereunto add the three years and an half of his Preaching , and the remnant Fraction of one year or two can no way disturb the account , there being nothing more frequent , then the casting in of such parcels of time to compleat and fill up an entire and round number . Here then must we fix the end of four hundred and ninety years , in the death of the Messiah , and so wholly lay aside the account of them , who would extend the time determined unto the desolation of the City and Temple . § 11 We must therefore in the first place ; abate from the whole account of five hundred ninety nine years before stated , the summ of thirty seven years , which ensued after the death of our Saviour , untill the destruction of Jerusalem ; and the remnant is five hundred sixty two years . Now five hundred sixty two years exceeds the number of four hundred ninety stated in Daniels Vision , seventy two years . It appears then , that the beginning and ending of the seventy Weeks , cannot be the Decree of Cyrus , and the death of our Saviour ; there being seventy two years between them , more then the Weeks contain , or can be extended unto . The end we have already fixed from the Text , and therefore it doth not appear that their date and rise can be taken from the Decree of Cyrus . Sundry things are offered to disintangle us from this difficulty . The most learned Reynolds in his Praelaections on the Apocryphal Books , allowing our account above-mentioned , as to the substance of it , especially that which concerneth the Persian Empire , about which alone there is any considerable difference , resolves yet at length , that the number of seventy Weeks , which is a round compleat number , is put for an uncertain number , thereabouts , more or less , over or under , not much varying from it . And on this supposition , he dates the beginning of the Weeks in the Decree of Cyrus . To confirm his opinion , he giveth sundry instances of this kind of computation in the Scripture , and contends that the particular reason of limiting the whole time unto seventy Weeks , was to make it answer unto the seventy years captivity that immediately preceded it . The time to follow being declared to be just seven times as much . This Interpretation of words , might it be admitted , would , I confess , solve all difficulties , § 12 and entirely preserve the sacred and prophane accounts from all appearance of enterfering . But there are two reasons , upon the account whereof I cannot assent unto it . The first is , because indeed there is no other instance in the Scripture to give countenance unto it ; namely , wherein a number of years coming so far short of the true and exact account , as this doth , is yet put for the whole ; especially considering this number is given out for this very purpose , that men might aright compute it , and so come to know the time of its expiration . But to name 490 , for 562 , seems rather to be a conjecture , then a Prophecy . This may then be the condition of some few odd years , that may be cast in unto a full round number , but of so considerable a part of the whole as 72 is , there is no reason to suppose it so disposed of . Secondly , The word used by the Angel to express the limitation of this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly proves that a precise duration of time , and number of years is signified . The Vulgar Latine renders that word abbreviate , shortned , or cut short . And a learned man of our own approves of that interpretation of it , in opposition unto our own Translation , and that of Junius . De annis ( saith he ) porro loquitur signanter Propheta quod sint , non decisi , ( as Junius ) non determinati ( as ours ) apud Deum statuti , ( quod tamen verum erat ) sed quod erant abbreviati quemadmodum transtulit doctissimus interpres vetus . Mon. App. ad Orig. Eccl. And thereon disputes at large , how the years are said to be shortned ; and yet concludes , dicuntur autem abbreviatae hebdomadae , ●o quod erant decisae & determinatae ; as though shortned or abbreviated was the proper sense of the word , only it might be interpreted determined ; or that the daies are said to be shortned , because they were determined . But the truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to abbreviate or make short ; and all the reason given to shew why the times here are said to be shortned , are perfectly cast away . It is in this place only used in the Scripture , and that in the singular number joyned with a Noun of the plural , to intimate that every week of the whole number was limited and determined , and cut out , as is usual in the Hebrews . Among the Rabbins , it is to cut off ; and from it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a piece cut off , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a piece of fles● cut off , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a cutting , or incision . So that the word in its precise signification , is cut out , or cut off , that is set apart , limited , or determined . A portion of time cut out , limited and apportioned unto the end , for the accomplishment of the work foretold . Now there is nothing more contrary unto a precise determination of time , then that a certain number of years should be named to signifie an uncertain , and that so exceeding distant from the exact account , as 490 years are from 562. So that here is no place for the conjecture of that most learned and renowned person . The Jews take another course to solve this difficulty , as also to give some countenance § 13 unto their computation , in dating the weeks from the destruction of the Temple by the Chaldaeans , and ending them in the desolation of the second house , by the Romans ; for they will allow no more Kings of Persia , then are mentioned in the Scripture , nor that they reigned any longer then they find mention therein of the years of their Reign : As though whether they did good or evil towards Jerusalem , it was fatal unto them ; so that they must needs die immediately upon it . Thus they allow not above four or five Kings of Persia at most , and thereby take in the duration of that Empire from two hundred years and upwards , unto fifty years at the most . But this supposition stands in open contradiction to all generally allowed computation of time in the world : And not only so , but it excludes all considerations of things done , as notorious to mankind , as that ever there was such a thing as the Persian Empire . Of this nature are the transactions and wars with other Nations , especially the Graecians , which fell not out in the daies of any of the Kings mentioned in the Scripture ; especially that famous expedition of Xerxes , which the whole world looked on , and waited for its event . And yet I acknowledge that this imagination might deserve consideration , could it pretend that the Books of Ezra and Nehemiah did intentionally give us an account and History of the Persian Empire , and the Reign of the Kings thereof , as some Books do of the Kings of Israel and Judah . But whereas it is evident , that their design being quite otherwise , and that they only occasionally mention some of the Kings of Persia , and some years of their Reign , as they related unto the state and actions of the people of the Jews : It is no less madness and folly to contend from thence , that there were no more Kings of Persia , then are mentioned in them , and that they reigned no longer then is in them expressed , then it would be to say that there were never above three or four Kings of the Assyrian Empire , because there are no more mentioned in the Scripture , and so many of them are spoken of : This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is beneath all consideration . § 14 Others there are , men learned and pious , who resolving to date these Weeks from the first of Cyrus , and to make 490 years the exact measure of the time from thence unto the death of Messiah , and not being able to disprove the computation from Alexander unto that time , fall also upon the Persian Empire , and cut it short above fifty years of the true account of its duration , to fit it unto the place and measure provided for it . To this end , they reject the accounts of the Chaldaeans , Graecians and Romans , concerning the time of its continuance , as fabulous , and give us a new arbitrary account of the Reign of these Kings whom they will allow . This course steers Beroaldus , Broughton , Genebrard , and Willet , with sundry others . And the truth is , were the supposition once cleared , that the Decree or Commandment mentioned by Gabriel , must needs be given out by Cyrus , there were some colour for offering of this violence , unto all consent of time , with account of things done , written by men prudent and sober in their own daies . But this is so far from being a basis or foundation sufficient to warrant such a procedure , that take it nakedly of it self without the burden upon it , and it is destitute of all probability . The word , Decree , or Commandment mentioned unto Daniel , is that for the building of Jerusalem ; that is the restoring of it into a condition of rule and government ; that is the building of a City , and not only the setting up of houses . Consequent unto this , there building of the walls also for the defence of the people is mentioned . Of this it is said , that it should fall out in a troublesome time , or a time of streights , as accordingly it did fall out in the daies of Nehemiah . In the whole there is not the least mention of building the Temple , which had it been intended , could not I suppose have been omitted . But in the Decree of Cyrus , the principal thing mentioned and aimed at , is the re-edification of the Temple , the Citie and the Walls thereof being not spoken of in it , as may be seen in the first of Ezra at large . It seems then evident , that the Decree mentioned by Daniel for the building of the Citie and Walls , not the Temple , and that given out by Cyrus , for the building of the Temple , and not the Citie and Walls , were divers . Besides this Decree of Cyrus , although foretold long before , and made famous because it was the entrance into the peoples return and settlement , yet it took effect for so short a space of time , being obstructed within less then three years , and utterly frustrated within four or five , that it is not likely to be the date of this Prophecy , which seems to take place from some good settlement of the people . That alone which is pleaded with any colour for this Decree of Cyrus is the praediction recorded , Isa. 44.28 . It is prophesied of him , that he should say to Jerusalem , thou shalt be built , and to the Temple , thy foundations shall be laid : But yet neither is it here foretold that Cyrus should make any Decree for the building of Jerusalem ; or that it should be done in his daies , as indeed it was not until an hundred years after , as it is evident from the story in Nehemiah . The whole intention of this Prophecy , is only that he should cause the people to be set at liberty from their captivity , and give them leave to return to Jerusalem , which he did accordingly , and thereupon both the building of the City and Temple ensued , though not without the intervention of other Decrees ; of which afterwards . The only Argument wherewith this opinion of the duration of the Persian Empire § 15 not above one hundred and fifty years at the most , maintains it self , is taken from the life and age of Nehemiah . In Ezra 2. v. 2. he is reckoned among them that came up with Zerubbabel unto Jerusalem in the first year of Cyrus . Then he may rationally be supposed to have been at least twenty or twenty five years of age . And it seems from the last Chapter of Nehemiah , that he lived unto the reign of Darius Codomanus : for Sanballat the Hornoite assisted Alexander in his Wars . And Jaddua whom he mentions Chap. 12.11 . was High Priest , when Alexander came to Jerusalem , as appears from Josephus . Now if the Persian Empire continued for the space of two hundred years , which we have allotted unto it , then he who went to Jerusalem in the first year of Cyrus , and continued unto the reign of Codomanus , must needs live two hundred and twenty years at the least , which is not credible , that any one should do in those dayes . And therefore the space of time must needs be shorter then is pretended , at least fifty or sixty years . But indeed there is no force in this exception . For First , There is no necessity why we should conclude that Nehemiah wrote that Genealogy , Chap. 12. where mention is made of Jaddua , who was afterwards High Priest , v. 11. for he ends his story in the High Priesthood of Eliashib , Chap. 13.28 . who was Great Grand-father unto Jaddua , as appears , Chap. 12.10 , 11. Or however if he did , Jaddua might then be a Child , and it may be not come unto the High-Priesthood untill fifty or sixty years after ; after the death of Eliashib , Joiada , and Jonathan his Great Grand-Father , Grand-Father , and Father . So that no evidence can be taken from hence for the continuance of his life unto the end of the Persian Monarchy . A●● for that Sanballat mentioned by Josephus in the time of Alexander , it is not improbable , but that he might name him as the head of the Samaritans , there being no name of any other after him left upon record . ( 2. ) There is no reason to think that the Nehemiah , mentioned Ezra 2. v. 2. who came up with Zerubbabel , was that Nehemiah who was afterwards Governour of Judah , and whose actions we have written probably the most part by himself , no more then there is to think that the Seraiah there mentioned , was the Seraiah that was slain at the taking of Jerusalem by Nebuchadnezzar . The Daniel mentioned , Ezra 8.2 . was not Daniel the Prophet , nor Baruch , Nehem. 10.6 . that Baruch who was the Scribe of Jeremiah : nor that Jeremiah mentioned , Neh. 12. v. 11. Jeremiah the Prophet . Besides Ezra is said to come up with Zerubbabel , Nehem. 12.1 . which either must not be that Ezra the great Scribe , or he must be said to come up with Zerubbabel , because he followed him on the same errand and account . It cannot be denyed , but that there were sundry men at the same time of the same name ; as the same person had sundry names , much more might several men have the same name in successive generations . Thus after Joshua was High Priest , there was another Joshua chief of the Levites , Neh. 12.7 , 8. And that about this time there were two Zerubbabels one of the house of Nathan , the other of the posterity of Solomon , we shall make it appear in the consideration of the Genealogies of Matthew and Luke . ( 3. ) That this was not the Nehemiah that went up with Zerubbabel , the sacred story it self gives us sufficient evidence . For ( 1. ) He was ignorant of the state and condition of Jerusalem when he lived in the Court of Persia , Chap. 1. had he been there before , and seen their condition , and but newly returned unto Shushan , he could not have been so surprized as he was ver . 4. upon the account then given him thereof . ( 2. ) Chap. 7. v. 5 , 6. He speaks of it as a great matter , that he should find a Roll or Register of them that came first up to Jerusalem with Zerubbabel in the dayes of Cyrus , amongst whom that Nehemiah was one . Now if this had been himself , what reason had he to mention it as a great discovery , which he could not but by his own knowledge be full well acquainted withall . Unto what time soever then the period of his life was extended , there is no colour to surmise , that he was amongst them who returned from captivity in the dayes of Cyrus . The account therefore before laid down being established , it is certain enough , that § 16 the Decree mentioned by Gabriel , from the going forth whereof , the seventy weeks are to be dated , was not that of the first of Cyrus , for the return of the Captivity and building of the Temple . For from thence , the period would ensue long before the just time allotted unto it , yea , before the beginning of the reign of Herod the great , where Eusebius would have them to expire . We must therefore enquire for some other Word , Decree or Commandment , from whence to date the four hundred and ninety years enquired after . § 17 The second Decree of the Kings of Persia in reference unto the Jews was that of Darius made in his second year , when the work of the building of the Temple was carried on through the Prophecy of Haggai and Zechariah . This is the Decree or Commandment mentioned in Ezra 6. granted by Darius , upon appeal made unto him from his neighbouring Governours ; and it was a meer revival of the Decree of Cyrus , the Roll whereof was found in Achmetha in the Province of the Medes , v. 2. And this is that which Haggai and Zechariah relate unto , dating their Prophecies , from the second year of Darius , Hag. 1.2 , 10. Zech. 1.1 . Upon the Roll of the Kings of Persia , we find three called by the name of Darius , or Darianes , as the Jews term him . ( 1. ) Darius Hystaspes who succeeded Camhyses , by the election of the Princes of Persia , upon the killing of Smordes Magus the Usurper . ( 2. ) Darius Nothus who succeeded Artaxerxes Longimanus . ( 3. ) Darius Codomanus in whom the Persian Empire had its period by Alexander the great . That the last of these can be no way concerned in the Decree , is notorious . The two others are disputed . Most learned men grant that it was Darius Hystaspes which was the Author of this Decree ; and indeed that it was so , at least , that it can be ascribed unto no other Darius , we shall afterwards undeniably prove . And it is not unlikely that he was enclined unto this favour and moderation towards the Jews by his general design to relieve men from under the oppressions that were upon them during the reign of Cambyses , and to renue the Acts of Cyrus their first Emperour , who was renowned amongst them , to ingratiate himself unto Mankind , and confirm himself in that Kingdom whereunto he came not by succession . And it is not improbable , but that this was he ; who was the H●sband of Hester , though if so , it was not untill after this Decree made in the second year of his reign , the putting away of Vashti happening in his third , Hest. 1.3 . Now Cyrus reigned after his first Decree three years ; Cambyses with S●erdes eight , whom succeeded this Darius , who issued out this Decree in the second year of his reign ; that is at most thirteen years after the death of Cyrus ; or if with some we should grant Cyrus to have reigned twenty years over the whole Empire , it was but nineteen or twenty years at the most . Now the whole summ of years from the first of Cyrus , to the cutting off the Messiah we have manifested to have been five hundred sixty two : deduct thirteen years from five hundred sixty two , and there yet remains five hundred forty nine years , which exceeds the number of years enquired after fifty nine years , neither doth the addition of seven years to the reign of Cyrus , make any alteration in this general account . For on that supposition , his first year must be taken seven years backwards , and the space of time from thence unto the end of the weeks will be five hundred sixty nine years , and the remnant from Darius , as we declared before , five hundred forty nine years . So that neither can this be the Commandment intended , there being from the going forth of it , unto the cutting off of the Messiah not four hundred and ninety years , but as is declared five hundred forty nine . Besides indeed this Decree of Darius was no new command , nor had any respect unto the restauration of Jerusalem , but was a meer renovation , or a new acknowledgement of the Decree of Cyrus about the re-edifying of the Temple , and so doubtless was not designed as the signal Epocha of the time here limited and determined . § 18 The great Scaliger who would date the weeks from this Decree of Darius , knowing that the time would not suit with the reign of Darius Hystaspes contends that it was Nothus who succeeded Longimanus that was the Author of it , and extends the whole time or space of four hundred and ninety years , to the destruction of the City and Temple , that space of time , according to his computation , being elapsed from the second year of Darius . But the truth is , as may be seen from our former account , from the second year of Darius Nothus to the destruction of the City was but four hundred and eighty years short of the whole summ . Besides we have before proved from the Text , that the time determined , was to expire in the death of the Messiah . And there are sundry other circumstances which plainly evince the inconsistency of this computation : for from the first of Cyrus , when the first command went forth for the building of the Temple , whereupon the work of it was begun , unto the second year of Nothus are fully an hundred and eight years . And it is not credible that the work of building of the Temple should so long be hindered , and then come to perfection by them who first began it . For on this supposition Zerubba●●● and Joshua must live at Jerusalem after their return , above an hundred years , and then take in hand again the work which they had so long deserted . And this is yet more incredible upon his own opinion that Xerxes was the Husband of Hester , about fifty years before the Reign of Nothus . When it is not likely but the Jews would have attempted , and not have been denied their liberty of going on with their work . Neither is it consistent with the Prophecy of Jeremiah , that the Temple should lye waste so long a space , that is about a hundred and seventy years . Again , Haggai doth plainly declare , that when the work of the Temple was carrying on in the second year of Darius , that many were yet alive , who had seen the first Temple , cap. 2.3 . As multitudes were upon the laying of its foundation in the dayes of Cyrus , Ezra 3.12 . And this was impossible , had it been in the dayes of Nothus , an hundred and sixty , or an hundred and seventy years after it was destroyed . And Scaliger doth plainly wrest the words of the Text , when he would have them pronounced by way of supposition ; if any were then alive who saw the first house in its glory : for Haggai doth plainly relate unto the distemper of the people upon the laying of the foundation of the house mentioned in the forenamed place of Ezra ; and the words themselves will bear no other sense ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who is among you that is left , that saw this house in her glory . He speaks of them who were yet left , and remaining ; and spake to them , to remove and take away their complaint and repinings . Moreover that Artaxerxes , in whose daies Ezra and Nehemiah went up to Jerusalem , was Longimanus , who reigned before Nothus , and not Memor , who succeeded him , as will afterwards appear : Now this Artaxerxes was long after that Darius , upon whose warranty the building of the Temple was finished , Ezra 7.1 . Which certainly could not be Nothus who was his successor . It appears then that Darius Nothus was not the Author of the Decree mentioned , as § 19 also that the times of the Weeks cannot be dated from the second year of Darius Hystaspes , who was the Author of it . After this , there is mention made of two other Commands or Decrees relating to the § 20 Temple and People , both granted by the same Artaxerxes , one in the seventh year of his Reign unto Ezra , chap. 7.7 . The other in the twentieth year of his Reign , unto Nehemiah , chap. 2.1 . And from one of these must the account enquired after be dated . Now , supposing that one of these Decrees must be intended , it is evident that it was Longimanus , and not Memor , who was the Author of them : For from the seventh year of Memor , which was the second of the ninety fifth Olympiad , unto the eighteenth year of Tiberius Caesar , wherein our Saviour suffered , being the third year of the two hundred and second Olympiad , are only four hundred twenty eight years , sixty two years short of the whole , or four hundred and ninety . Now these sixty two years added to the beginning of the account , from the seventh of Memor , fall in exactly on the seventh of Longimanus ; from the seventh of Longimanus then to the seventh of Memor are sixty two years , and from the seventh of Memor to the eighteenth of Tiberius are four hundred twenty eight years , in the whole , four hundred and ninety . The whole number enquired after . It was then this Decree of Longimanus , that was intended by the Angel Gabriel : for § 21 from the seventh year , wherein he sent Ezra unto Jerusalem , and unto that work which he afterwards commissionated Nehemiah to carry on and perfect , unto the cutting off of the Messiah , are exactly seventy Weeks , or four hundred and ninety years , as may appear from the accounts formerly insisted on and declared : From the first of Cyrus , supposing him to reign but three years over the whole Empire , unto the death of Christ , there was , as we have proved , five hundred sixty two years : From the first of the same Cyrus , unto the seventh of Longimanus , were seventy two years , which being deducted from the whole of five hundred sixty two years , the remainder is four hundred and ninety ; which space of time , how it was apportioned between the Persian , Graecian , Hasmonaean , Herodian , and Roman Rule , we have before declared . And there wants not reason to induce us to fix on this Decree , rather than any other , § 22 being indeed the most famous , and most useful to the people of all the rest . By what means it was obtained , is not recorded . Evident it is that Ezra had great favour with the King , and that he had convinced him of the greatness and power of that God whom he served , chap. 8.22 . Besides , it was not a meer proclamation of liberty , like that of Cyrus , which was renewed by Darius ; but a Decree , a Law made by the King and his seven Counsellors , chap. 7.14 . The highest and most irrefragable Legislative Power amongst the Medes and Persians . Moreover , with the Decree he had a formal Commission , where he is said not only to have leave to go , but to be sent by the King and his Council . Besides , the former Decrees barely respected the Temple ; and it seems that in the execution of them , the people had done little more then built the bare fabrick , all things as to the true order of the Worship of God remaining in great confusion , and the civil state utterly neglected . But now in this Commission of Ezra , he is not only directed to set the whole Worship of God in order , at the charge of the King , chap. 7.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. But also that he should appoint and erect a Civil Government and Magistracy with supreme power over the lives , liberties , and estate of men , to be exercised as occasion required , v. 25 , 26. Which alone , and no other , was the building of the City mentioned by Gabriel ; for it is not walls and houses , but Policy , Rule and Government , that makes and constitutes a City . § 23 And it is very considerable what a conviction of the necessity of this work , was then put upon the spirits of the Governours of the Persian Empire ; for the King himself he calls Ezra the Scribe of the Law of the God of Heaven , owning him therein for the true God ; for he who is the God of Heaven , is God alone , all others are but the dunghill gods of the Earth , v. 12. Again , he declares that he was perswaded , that if this work was not done , there would be wrath from Heaven upon himself , his Kingdom , and his Son , v. 23 , The seven Counsellors they joyn in that Law , v. 14. And the mighty Princes of the Kingdom assisted Ezra in his work , v. 28. So that no command that concerned that people before or after , was accompanied with that solemnity , or gave such glory unto God as this did . Besides , the whole work of the Reformation of the Church , the restitution of the Worship of God , the recollection and recognition of the sacred Oracles was begun , carried on and finished by this Ezra , as we elsewhere at large have declared . All which considerations falling in with the account before insisted on , makes it manifest that it was this , and no other Decree that was intended by the Angel Gabriel ; and from thence unto the death of the Messiah , was seventy weeks , or four hundred and ninety years , the just and true limitation of which time we have been ●nquiring after . § 24 I declared at the entrance of this discourse , that th● force of our Argument from this place of Daniel against the Jews , doth not depen● on t●●s Chronological Computation of the time determined . All then that I aime● at it , was to vindicate it in general from such perplexities , as whereby they pretend to render the whole place inargumentative : And this we have not only done , but also ●o st●●ed the account , as that they are not able from any records of times past , to lay any one considerable objection against it , or which may not be easily solved : Return we now to what remains of our former designed discourse . Exercitatio XVI . Other Considerations proving the Messiah to be long since come . Fluctuation of the Jews about the Person and Work of the Messiah . Their state and condition in the world for sixteen Ages . Promises of the Covenant made with them of old . All fulfilled unto the expiration of that Covenant . Not now made good unto them . Reason thereof . The Promise of the Land of Canaan failed . Of protection and Temporal deliverance . Spirit of Prophecy departed . Covenant expired . Jews exceptions . Their prosperity . Their sins . Of their fore-fathers ; of themselves . Vanity of these exceptions . Concessions of the Antient Jews . Folly of Talmudical Doctors . Traditions of the Birth of the Messiah before the destruction of the second Temple . Tradition of the School of Elias ; about the worlds continuance . Answers of the Jews unto our Arguments , by way of concession . The time prolonged , because of their sins . Vanity of this pretence . Not the Jews only but the Gentiles concerned in the coming of the Messiah . The Promise not Conditional . Limitations of time not capable of conditions . No mention of any such condition . The condition supposed overthr●ws the Promise . The Jews in the use of this plea , self condemned . The Covenant overthrown by it . The Messiah may never come upon it . UNto the invincible Testimonies before insisted on , we may add some other § 1 considerations taken from the Jews themselves , that are both suitable unto their conviction , and of use to strengthen the faith of them who do believe . And the first thing that offers its self unto us , is their miserable fluctuation and uncertainty in the whole Doctrine about the Messiah ever since the time of his coming and their rejection of him . That the great fundamentall of their profession from the dayes of Abraham , and that § 2 which all their Worship was founded in , and had respect unto , was the promise of the coming of the Messiah , we have before sufficiently proved . Untill the time of his coming , this they were unanimous in , as also in their desires and expectations of his Advent . Since that time , as they have utterly lost all faith in him , as to the great end for which he was promised , so all truth as to the Doctrine concerning his Person , Office and Work plentifully delivered in the Old Testament . In their Talmud . Tractat. Sanedr . they do nothing but wrangle , conjecture and contend about him , and that under such notions and apprehensions of him as the Scripture giveth no countenance unto . When he shall come , and how , where he shall be born , and what he shall do , they wrangle much about , but are not able to determine any thing at all ; at which uncertaintie , the Holy Ghost never left the Church in things of so great importance . Hence some of them adhered to Barcosby for the Messiah , a bloody Rebel ; and some of them in after ages to David el David a wandring Jugler , and Moses Cretensis , and sundry other pretenders have they given up themselves to be deluded by ( as of late unto the foolish Apostate Sabadia with his false Prophets , R. Levi and Nathan ) who never made the least appearance of any one character of the true Messiah , as Maimonides confesseth and bewaileth . The Disputes of their late Masters , have not any thing more of certainty or consistency , then those of their Talmudical Progenitors . And this at length hath driven them , to the present miserable relief of their infidelity and d●spair , asserting that he shall not come untill immediately before the Resurrection of the dead , only they take care that some small time may be left for them to ●njoy wealth and pleasure , with dominion over the Edomites and Ishmalites , that is , Christians and Turks under whom they live , as yet full of thoughts of revenge and retaliation in the dayes of their Messiah . Now whereunto can any man ascribe this fluctuation and uncertainty , in and about that which was the great fundamental Article of the faith of their Fore-fathers , and their utter renuntiation of the true Notion and Knowledge of the Messiah . But unto this , that having long ago renounced him , they exercise their thoughts and expectation about a Chimoera of their own Brains , which having no substance in its self , nor found●tion in any work or word of God , can afford them no certainty or satisfaction in their contemplation about it ? § 3 Again , The State and condition of this people for the space of above sixteen hundred and thirty years , gives evidence to the truth contended for . The whole time of the continuance of their Church , State and Worship , from the giving of the Law on Mount Sinai , to the final destruction of the City and Temple by Titus , was not above sixteen hundred and thirty years , or sixteen hundred and forty upon the longest account , allowing all their former Captivities and intermissions of Government into the reckoning . They have then continued in a state of dispersion and rejection from God as long as ever they were accepted for his Church and people , what their condition hath been in the world for these sixteen Ages is known unto all , and what may be thence concluded , we shall distinctly consider . § 4 When God took the Jews to be his people , he did it by a special and solemn Covenant . In this Covenant he gave them promises , which were all made good unto them unto the utmost date , and expiration of it in the coming of the Messiah . And they principally respected these three heads . First , That they should possess the Land of Canaan , and there enjoy that Worship which he had prescribed unto them . See Exod. 6.4 . Chap. 34.10 , 11. Levit. 26.8 , 9. Deut. 18.18 . Chap. 29.13 . Psalm 105.10 , 11. Secondly , That he would defend them from their Adversaries , or if at any time he gave them up to be punished and chastized for their sins : Yet upon their repentance and supplications made unto him , he would deliver them from their Oppressors . Deut. 30.1 , 2 , 3 , 4 , 5. Nehem. 1.9 . Deut. 32.35 , 36 , 37. 1 Kings 8.34 . Thirdly , That he would continue Prophets among them to instruct them in his will , and to reclaim them from their miscarriage , Deut. 18.18 . The whole Pentateuch , all their Divine Writings are full of Promises about these things . And as we said untill the time limited for the expiration of that special Covenant , they were all made good unto them . That it was to expire , themselves are forced to acknowledge , because of the express promise , of a new , or another Covenant to be made not like unto it ; Jer. 32. The Land given them by inheritance , and the place designed for the Worship of God therein , were continued in their possession , notwithstanding the mighty Attempts made by the Nations of the world for their extirpation . And when at any time he gave them up for a season , unto the power of their Adversaries , because of their sins and provocations , as unto the Babylonians in the dayes of Nebuchadnezzar , and afterwards unto the Graecians or Syrians in the dayes of Antiochus Epiphanes : yet still he foretold them of their condition , promised them deliverance from it , and in a short time accomplished it , though it could not be done without the ruine of other Kingdoms and Empires . The Oppression of the Babylonians continued but seventy years ; and the persecution of Antiochus prevailed only for three years and half . Prophets also he raised up unto them in their several Generations : yea , in the time of their great distress ; as Jeremiah at the time of their desolation : Ezekiel and Daniel in Babylon : Haggai and Zechariah , in their poverty after their re●●rn , which dispensation ceased not , untill they pointed out unto them the end of the Covenant , and told them that the Messiah should come speedily and suddenly unto his Temple , Mal. 3.1 , 2. § 5 The present Jews ( I hope ) will not deny , but that God is faithfull still , and as able to accomplish his Promises , as he was in the dayes of old . Let us then enquire whether they enjoy any one thing promised them in the Covenant , or any thing relating thereunto , or have done so since the dayes wherein , as we have proved , the Messiah was to come . ( 1. ) For the Countrey given unto them by Covenant , and the place of Gods Worship therein , the whole world knows , and themselves continually complain , that strangers possess it , they being utterly extirpated and cast out of it . It is with them all , as it was with Abraham before the grant of the inheritance was accomplished , they have not possession of one foot in it in any propriety , no not for a burying place . Their Temple is destroyed , and all their attempts for the restauration of it , which God so blessed of old , frustrated , yea ceased . Their daily Sacrifice is ceased , and whatever they substitute in the room of it , is an open abomination unto the Lord. We need not insist on these things . The Stories of their ruine , exile , vain attempts to recover their Land , of their Fore-fathers , of the utter pollution of the places of their Worship are known to themselves , and all men that take care to know ought of these things . Where is now the Covenant of the Land of Canaan ? Was it to be absolutely everlasting ? Whence comes it to pass , that the great promise of it doth utterly fail ? Was it to expire ? What period can be assigned unto its duration , but only that of the coming of the Messiah and the establishment of a New Covenant in him ? Is not the denyal hereof , the ready way to make the men of the world turn Atheists , and to look upon the Scriptures of the Old Testament as a meer Fable , when they shall be taught that the Promises contained in it , were but conjectures , deceitful words , that came to nothing . Again , How are they delivered from their Adversaries ? How are they defended § 6 from their Oppressors ? There is not a known Nation in the world , wherein they live not , either openly or privately , in Exile and Banishment from their own Land. About their oppressions , and against their Oppressors they have cryed out , and prayed after their manner for many Generations . Where is the protection , the deliverance promised ? if the time be not yet expired for the coming of the Messiah , why are they not delivered ? What word is there in the Law , or the Prophets , that they shall not be delivered out of Temporal distresses any other way but by the Messiah ? hath it not been otherwise with them ? Were they not delivered from former Oppressions and Captivities , by other means ? Could not God of old have dispossessed the Romans of the Land of Canaan , and afterwards the Saracens , and can he not now the Turks , as easily as he did the Babylonians , Persians and Graecians ? If the Covenant of those promises be not expired in the coming of the Messiah , what account can they give of these things ? Further , where are the Prophets , promised unto them ? can they name one since the § 7 daies of a John Baptist , whom they owned for a Prophet ? hath any one amongst them pretended to any such thing , whom the event , and themselves thereon have not discovered to be an Impostor ? Such was Theudas , and Moses Cretensis , with some few others . Is it not strange , that they who never long wanted a Prophet in their streights and difficulties , and sometimes had many of them together , should now in their utmost misery , wandrings and darkness , be left utterly destitute of any one for a thousand six hundred years , and upwards ? It is the general confession of all their Masters , that they have left the Holy Ghost , or Spirit of Prophecy . After the finishing of the second Temple , they say , and they say truly , that Prophecy ceased . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; saith Saadias Haggeon on Daniel the 9th . Israel had no Prophet after the finishing of the second house , but those who enjoyed the Bath Kol . But what is now become of that Bath Kol also for a thousand six hundred years ? Is not all pretence of Revelations utterly departed ? what then is become of that Covenant wherein it was promised unto them ? yea we know that they have not only left the Holy Ghost , as a spirit of Prophecy ; but also as a spirit of grace and supplications ; so that besides a few superstitious forms repeated by number and tale ; there is no such thing as prayer amongst them ; as some of their late Masters have acknowledged . What reason now can be assigned of this state and condition of things , but only § 8 that the Covenant wherein the good things mentioned were promised unto them , had a time limited unto it , when it was to give place unto a new one of another nature . And this the Jews acknowledge is to take date from the coming of the Messiah . God is faithful , unchangeable , able to make good his promises and his word to the utmost . The present Jews are no less Jews of the carnal seed of Abraham , then their forefathers were . It cannot be then but that the Covenant made with them , until the coming of the Messiah , is long since expired . And therefore also , that he is long since come . Two things in general , the Jews reply unto these considerations , the one , as they § 9 have occasion and advantage , the other , openly and constantly : The first which they only mention , as they have occasion , is the prosperity of some of their Nation in this or that Country , with the honour and riches , that some of them have attained unto . Unto this purpose , they tell us stories of their number and wealth in the East , out of Benjamin Tudulensis and others , with the riches of some of them in the Western parts of the world also . But themselves know that none of these things , not one of them , was promised unto them in the Covenant that God made with them upon Mount Horeb. All the promises of it respected the Land of Canaan , with their preservation there , or return thither . What they get abroad in the world , elsewhere under the power and dominion of other Nations , befalls them in a way of common providence , as the like things do the vilest wretches of the earth , and not in a way of any especial promise . And therefore when Daniel and Nehemiah , with others , were exalted unto glory and riches among the Babylonians and Persians , yet they rested not therein , but pleaded the Covenant of God for their restauration unto the Land promised unto Abraham . And to suppose that the wealth of a few Jews up and down the world , gotten by Physick , or Vsury , or farming of Customs , is an accomplishment of the promises before insisted on , is openly to despise the promises , and the Author of them ? § 10 But it is pleaded , secondly , by them , That it is for their sins that the coming of the Messiah is thus retarded and prolonged . But it is not about the coming of the Messiah , directly and immediately , that they are pressed withall in these considerations ; that which we enquire about , is their present state , and their long continuance therein , with the reason of it ; only aiming to find out and discover the true cause thereof : This , they say , is because of their sins ; and this also in general we grant , But yet must further enquire , what they intend thereby : I ask therefore whether it be for the sins of their forefathers , who lived before the last final dispersion , or for their sins , who have since lived in their several Generations , that they are thus utterly forsaken . If they shall say , it is for the sins of their forefathers , as Manasseh plainly doth , Quest. 43. in Gen. p. 65. And sundry others of them do the same , then I desire to know whether they think God to be changed from what he was of old , or whether he be not still every way the same as to all the promises of the Covenant ; supposing they will say that he is still the same , I desire to know whether he did not in former times , in the daies of their Judges and Kings , especially in the Babylonian Captivity punish them for their sins , with that contemperation of Justice and mercy , which was agreeable unto the Tenor of the Covenant ? This I suppose they will not deny , the Scripture speaking so fully unto it , and the Righteousness of God requiring it . I desire then to know what were the sins of their forefathers , before the destruction of the second Temple , and your final dispersion , which so much , according to the Rules of the Covenant , exceeded the sins of them who lived before the desolation of the first Temple , and the captivity that ensued ; for we know that the sins of those former were punished only with a dispersion , which some of them saw the beginning and ending of ; the duration of the whole of it not exceeding seventy years , after which they were returned again to their own Land. But the captivity and dispersion which hath befallen them upon the sins of those who lived before the destruction of the second Temple , as they were in their manner and entrance much more terrible , dreadful and tremendious then the former ; so they have now continued in them above twenty times seventy years without any promise of a recovery . God being still the same that he was , if the Old Covenant with the Jews be still in force . The difference between this dispensation must arise from the difference of the sins of the one sort of persons , and the other . Now of all the sins , which on the general account of the Law of God , the sons of men can make themselves guilty of , Idolatry doubtless is the greatest : The choosing of other Gods is a compleat renunciation of the true one . And therefore comprised in it all other sins what ever , for casting off the yoke of God , and our dependance on him as the first cause , and last end of all , it doth that in gross , and by whole-sale , which other sins do only by retail ; and therefore is this sin forbidden in the head of the Law , as intimating , that if the command of owning the true God , and him alone , be not adhered unto , it is to no purpose to apply our selves unto them that follow . Now it is known to all that this sin of Idolatry abounded amongst them under the first Temple , and that also for a long continuance , attended with Violence , Adulteries , Persecution and Oppression , but that those under the second Temple had contracted the guilt of this sin , the present Jews do not pretend ; and we know that they hated all appearance of it . Nor are they able to assign any other sins what ever , wherein they went higher in their provocations , then their Progenitors under the first Temple . What then is the cause of the different event and success between them before insisted on ? It cannot be , but that either they have contracted the guilt of some sin , wherewith God was more displeased , then with the Idolatry of their fore-fathers , or that the Covenant made with them is expired , or that there hath been a coincidence of both these ; and that indeed is the condition of things with them . The Messiah came , in whom the carnal Covenant was to expire , and they rejected and slew him , justly deserving their perpetuall rejection from it , and disinheritance . § 11 Sometimes they will plead , that it is for their own sins and the sins of the Generations that succeeded the destruction of the second Temple , that they are kept thus long in misery and captivity . But we know , that they use this plea only as a covering for their obstinate blindness and infidelity . Take them from this dispute , and they are continually boasting of their Righteousness and Holiness , for they do not only assure us that they are better then all the world besides , but also much better then their fore-fathers , as Manasse plainly affirms in the place before cited , and that on the day of Expiation , that is , once a year ; they are as holy as the Angels in Heaven : There are therefore one or two things which I would desire to know of them , as to this pretence of their own sins , which on another account must also be afterwards insisted on . First Then , whereas it is a principle of their faith , That all Jews excepting Apostates are so holy and righteous , that they shall all be saved , have all a portion in the blessed world to come , whence is it that none of them , are so Righteous as to be returned into the Land of Canaan ? Is it not strange , that that Righteousness which serves the turn to bring them all to Heaven , will not serve to bring any one of them to Jerusalem . This latter being more openly and frequently promised unto them then the former . I know not how to solve this difficulty ; ipsi viderint . Again , Repentance from their sins is a thing wholly in their own power , or it is not ; if they shall say , it is in their own power , as generally they do ; I desire to know why they defer it ? The brave imaginations that they have of the levelling of Mountains , the dividing of Rivers , the singing of Woods , and dancing of Trees , of the Coaches and Chariots of Kings to carry them , as also their riding upon the shoulders of their rich neighbours into Jerusalem , the Conquest of the world , the eating of Behemoth , and drinking the Wine of Paradice , the Riches , Wives , and long Life that they shall have in the dayes of the Messiah , do make them as they pretend , patiently endure all their long exile , and calamitie . And can this not prevail with them for a little Repentance , which they may perform when they please , with a wet finger , and so obtain them all in a trice ? If they are so evidently blind , foolish and mad , in and about that which they look upon as their only great concernment in this world , have they not great cause to be jealous , lest they are also equally blind in other things , and particularly in that wherein we charge them with blindness ? This it seems is the State of these things . Unless they repent , the Messiah will not come ; unless he come , they cannot be delivered out of their calamitie nor enjoy the promises . To repent is a thing in their own power , which yet they had rather endure all miseries , and foregoe all the promises of God then take in hand , or go through with it . And what shall we say to such a perverse generation of men , who openly proclaim , that they will live in their sins , though they have never more to do with God unto eternity . If they shall say , that Repentance is the gift of God , and that without his powring forth his Spirit upon them , they cannot attain unto it , then I desire to know whence it is that God doth not give them Repentance , as he did to their fore-fathers , if the Covenant continue established with them , as in former dayes ? From what hath been discoursed , It doth sufficiently appear that the state and condition of the Jews hath been such in the world , for these sixteen hundred years , as manifests the end of their special Covenant to be long since come , and consequently the Messiah , in whom it was to expire . There is one of them , a nameless person , not unlearned , who hath written somewhat § 12 lately in the Portugal Language , which is translated into Latin by Brenius the Socinian , who gives so satisfactory an Answer in his own conceit , unto this Argument , that he concludes , that every one who is not obstinate , or blinded with corrupt affections , must needs acquiesce therein . His confidence , if not his reasons , deserves our consideration , especially considering that he offers somewhat new unto us , which their former Masters did not insist upon . That then which he returns as an Answer , unto the enquiry of the Causes and Reasons of their present long captivities and miserie , is the sins of their fore-fathers under the first Temple . The greatness of these sins , he saith , is expressed by the Prophet Ezekiel , Chap. 16.48 . As I live , saith the Lord God , Sodom thy Sister hath not done , she nor her daughters , as though hast done , thou and thy daughters . To which he adds , Isa. 1.9 . where mention is made again of Sodom . So that this Captivity is to them , in the room of such a destruction , as Sodom was overthrown withall . But it may be said , that these sins what ever they were , were expiated in the Babylonish Captivity , and pardoned unto them upon their return . So that now they must suffer , on the account of their sins committed under the second Temple ; to which he replyes , that this exception is of no force . Nam liberatio e Babilone nihil aliud suit , quam exploratio , qua Deus experiri voluit , an cum restitutione Regni & Templi possint abbreviari , & expiari enormia ista , quae commiscerant , adulterii , homicidii , & Idolatriae peccata ; sed pro antecedentium debitorum solutione , quam prestare debuerunt , nova insuper debita accumulaverunt . For the deliverance from Babylon was nothing but a tryal , whereby God would make an experiment , whether with the restitution of their Kingdom and Temple , these enormous sins of Adultery , Murder and Idolatry which they had committed , might have been cut off and expiated , but instead of a discharge of their former arrears , which they were obliged unto , they heaped up new debts by their sins . Thus he . At their deliverance out of Babylon the people had no discharge of their former sins by the pardon of them ; but were only tryed how they would afresh acquit themselves , with a resolution in God , that if they made not satisfaction , then for those sins , to charge the guilt of them again upon themselves and all their posterity , for all the generations that are passed , untill this day . But First , This is plainly a fiction of this mans own devising . Let him produce any one word , from the Scripture where it treats of these things , in the least giving countenance thereunto ; or let him shew , how this procedure is suitable unto the Justice of God , either unto the general notion that we have of it , or as unto any other instance recorded of it in the Scripture . But if these men may fain what they please , there is no doubt but they will justifie themselves and maintain their own cause . Secondly , Why did none of the latter Prophets whom God granted unto the people , after their return from Captivity ; as Haggai , Zechariah , and Malachi let the people know , that this was the condition of their return into their Land , but only require of them to walk answerable unto the mercies they had then received . Thirdly , As the very nature of the dispensation did declare , that God having purged out the Rebels of the people , and destroyed them with his sore judgements , had forgiven their sins , and was returned unto them , in a way of mercy and grace never to call over their forepast iniquities any more , so the Prophets that treated concerning that dispensation of God , do in places innumerable assert the same , and plainly contradict this imagination . Fourthly , God punisheth not the sins of the Fathers upon their children , unless the Children continue in the sins of their Fathers . This he declareth at large , Ezek. 18. Now what were the sins of this people under the first Temple before their captivity ? our Author reckons Adultery , Murder and Idolatry : It is no doubt but many of them were Adulterers , and that sin among others was charged on them by the Prophets ; but it is evident that their principal ruining sins were their Idolatry , and persecution or killing of the Prophets . And God by Ezekiel declares , that in and by their Captivity , he would punish and take away all their Idolatry , and Adulteries ev●n from the Land of Aegypt , or their beginning to be his people , Chap. 23.11 , 27. Now were the Jews , that is , the body of the people guilty of these sins under the second House ? it is known that from all Idolatry they preserved themselves , which was that sin , that in an especial manner was their ruine before ; and for killing the Pophets , they acknowledge that after Malachi they had none , so that none could be persecuted by them , but those whom they will not own to be Prophets : But , Fifthly , Suppose that all those under the second House continued in the sins of their fore-fathers , which yet is false , and denyed by themselves as occasion requires , yet what have the Jews done , for sixteen hundred years since the destruction of that House ? they plead themselves to be holy , and in application of the Prophecy , Isa. 53. unto themselves , proclaim themselves innocent and righteous ; at least they would not have us to think that the generality of them , are Adulterers , Murderers and Idolaters : whence is it then that the punishment of their Fathers sins lyes so long on them ? What Rule of Justice is observed herein ? What instance of the like dispensation can they produce ? for our parts we affirm , that they continue unto this day in the same sin , for which their fore-fathers under the second House were rejected and destroyed , and so know the righteousness of God in their present captivities and miseries . Besides , Sixthly , They say they abhor the sins of their fore-fathers , repent of them , and do obtain Remission of sins through their observation of the Law of Moses ; Wherein then is the faithfulness of God in his prom●ses unto them ? Why are they not delivered out of captivity ? Why not restored to their Land according to express Testimonies of the Covenant made with them unto that purpose ? There is no colour of truth nor reason therefore in this evasion , which they invented to countenance themselves in their obstinate blindness and unbelief . But our Author yet adds an Instance , whereby he hopes to reinforce and confirm § 13 his former answer : saith he , Deus per manus Salamanassani decem tribus in captivitatem passus est abduci in regiones nobis incognitas sexcentis fere annis ante destructionem Templi secundi , hoc ●●t ante presentem hanc nostram captivitatem , n●cdum in hodiernam hanc diem in terram si●am reversae aut dominio suo restitutae sunt , quae omnia speciali Dei Providentia nobis ita ev●nerunt ne quis causam hujus nostrae captivitatis speciali alicui peccato sub secunda domo commisso imputaret : Cum decem tribus qui tum absuerunt captivitatem pati debent sexcent●s annis longiorem . God suffered the ten Tribes to be carried captive by Salamanasser into Countreys unknown to us six hundred years before the destruction of the second Temple , and our present captivity : neither are they yet returned to their own Land , or restored to their former rule , all which things have happened unto us , by the especial Providence of God. That n●ne might impute the cause of the captivity unto any sin committed under the second Temple , seeing the ten Tribes that were then absent must endure a captivity six hundred years longer . Neither will this instance yield them the least relief . For ( 1. ) It was before granted that the sins under the second Temple were even greater then those under the first , whence the punishment of them was revived , which is here denyed , manif●sting that this is an evasion invented to serve the present turn . ( 2. ) What ever is pretended , no impartial man that owns the special relation of that people unto God , and his Covenant with them , can but grant , that their present rejection is for some outragious sins breaking the Covenant under the second Temple , and continued in by themselves unto this day ; ( 3. ) The case of the t●n Tribes , after they had publickly reject●d all that Worship of God , and all that Government of the people , which was appointed to Type out , and to continue unto the bringing of the ●●ssiah , is different from that of the oth●r Tribes , to whom the Promises w●re appropriated in Judah , and in the house of David ; so that their rejection implies no disannulling of the Covenant . ( 4. ) As all of the two Tribes came not up to Jerusalem at the return from the captivity of Babylon , so very great numbers of the ten Tribes appear so to have done , which b●ing added to those multitudes of them , which before that had fallen away to Judah , partly upon the account of the Worship of God , partly upon the account of outward peace , when their own Land was wasted , makes the condition of the body of the people to be one and the same ; and these men committed , and their posterity continue in the sins on which we charge their present dispersion and captivity . ( 5. ) The remant of that people dispersed amongst strange Nations , seems voluntarily to have embraced their manners and customs , and utterly to have forgotten their own Land , whereas those with whom we have to do , daily expect , desire , and endeavour a return thereunto : so that neither doth this evasion , yield our present Jews any relief , and we may return to the notions of their more antient Masters . For a Close then of these considerations , I shall add some of the confessions of the Jews themselves , which the evidence of the Truth contended for hath at several seasons extorted from them . And this I shall not do , as though they were of great importance in themselves , or unto us , but only to discover their entanglements in contending against the light : for the present Masters of their unbelief , are more perplexed with the convictions of their Predecessors then with the plainest testimonies of the Scripture . The Authority of their Predecessors being equal with them unto , if not more sacred then that of the word of God its self . First then , Being pressed with the Testimonies before insisted on out of Haggai concerning the glory of the second Temple , and the coming of the desire of all Nations thereunto , they have a Tradition that the Messiah was born the same day that the second Temple was destroyed . The story indeed which they make it up with , is weak , fabulous and ridiculous , and he who is offended with the citation of such things out of their Talmudical Doctors , is desired only to exercise patience until he shall be able himself to report from them things more serious and of greater importance ; and yet from them must we learn the perswasions and convictions of the Antient Jews , or be utterly ignorant of them . Be their stori●s what they will also , the powerfull convincing Evidence of Truth , and the miserable shifts that the poor wretches are put unto , to keep off the Efficacy of it from their minds do sufficiently appear in them . The Tradition mentioned , they give us in Tractat. Bezaroth . distinct . Hajakorr ; in § 14 these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rabbi Joden in the name of Rabbi Ibbo said , the Messiah was born in the day that the house of the Sanctuary was destroyed ; and the story they tell to this purpose , is as followeth : It came to pass , that as a Jew was plowing , his Ox before him lowed , and there passed by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Arabian , and he heard a voice saying , O Jew the Son of a Jew , loose thy Oxen for behold the house of the Sanctuary is destroyed ; the Ox lowed the second time ; and he said , O Jew the Son of a Jew , Yoke thy Oxen , for behold Messiah the King is born , he said unto him , what is his name , he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Menachem , that is , the Comforter . And in Bereshith Rabba on Gen. 30. they have a long story to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rabbi Samuel the son of Nachman said , as Elias of good memory was walking on the way , on that very day that the house of the Sanctuary was destroyed , he heard , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the voice from Heaven , crying unto him , the house of our holy Sanctuary is brought unto destruction : when Elias of good memory heard this , he thought the whole world should be destroyed , he went therefore and finding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men plowing and sowing , he said unto them the holy blessed God is angry with the world , ( or all this generation ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will destroy his house , and send his children into captivity among the Nations of the world , and you are solicitous about this temporal life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , came forth again and said unto him , Let them alone , for unto Israel is born a Saviour ; he said unto the voice , where is he ? the voice said unto him in Bethlehem Judah ; he went , and found a woman sitting in the door of her house , and her Child lying in its own blood before her : he said unto her , my daughter hast thou born a Son , she said unto him , yea ; he said , and why doth it lye so long in its own blood ? she said unto him , because of the great evil ; for on this day wherein he is born , the house of the Sanctuary is destroyed ; he said unto her my daughter be of good Courage , and take care of the Child , for great salvation shall be wrought by his hand , and she was streightway encouraged , and took care of him . In the process of this story they tell us , that this Child was carried away by the four winds of Heaven , and kept in the great Sea four hundred years , of which afterwards . I doubt not but this Tale is hammered out of the second of Luke , about the appearance of the Angels to the Shepheards , and their finding his Mother in a stable ; All the use that I intend to put this confession of theirs unto , is to urge the present Jews with a conviction , and acknowledgement of their fore-fathers that the Messiah was to be born under the second Temple . § 15 Again , They have a Tradition out of the School of one Elias , a famous Master amongst them of the Tannarei or Antetalmudical Doctors which they have recorded in the Talmud Tractat. Saned . distinct . Chelec . about the continuance of the world , which is as follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is a Tradition of Elias that the world shall continue six thousand years , two thousand void ( which the gloss of Rabbi Solomon Jarchi reckons from the Creation of the world , unto the Call of Abraham ) two thousand to the Law ( from thence to the destruction of the second Temple ) and two thousand to the dayes of the Messiah . It is incredible how the latter Rabbins are perplexed with this Tradition of their Masters , which is recorded in the Talmud as sacred . In the account they give in Shebet Sehuda of a Disputation they had with one Hierom a converted Jew before the Bishop of Rome , they know not how to disintangle themselves from the Authority of it . The summ of their answer is , that the next words in the Tradition are , that that time is elapsed , because of their sins ; but as others have already manifested that that gloss is no part of the Tradition , but an addition of the Talmudists , so we shall immediately manifest the vanity of that pretence . Others of them say , that it sufficeth to maintain the truth and credit of the Tradition , if the Messiah come at any time within the last two thousand years . But besides , that even they also are now drawing towards their period , not a fifth part in their computation of that space of time remaining , so this gloss is directly contrary to the very words of the Tradition . For as two thousand years are assigned to the world before the Law , and two thousand to the Law , which they reckon from the Call of Abraham to the ruine of the second Temple , so the two thousand years allotted to the time of the Messiah must begin with his coming , as the other portions do one of them with the Creation , the other with the Call of Abraham , or else the space of time above sixteen hundred years between the expiration of the second two thousand years , and the third , must be left out of the computation . And the time limited for the duration of the world extended above sixteen hundred years , beyond what is allotted unto it in their Tradition . § 16 Many other the like concessions and acknowledgements hath the evidence of truth wrested from sundry of them , which having been collected by others we shall not trouble the Reader with their recital : these that have been insisted on , may and do suffice to make good the Argument in hand . And so we have fully demonstrated the second thing proposed unto confirmation ; Namely , that the true Messiah is long since come , and hath finished the work allotted unto him . Now whereas we have in our passage vindicated the Testimonies insisted on from the particular exceptions of the Jews ; It remaineth for the closing of this Discourse , that we consider the general Answer which they give unto the whole Argument taken from them all . That which they principally insist on is , a concession with an exception , rendring § 17 as they suppose the whole useless to our purpose . They grant therefore that the time fixed on , was determined for the coming of the Messiah ; But add withall , It is prolonged beyond the limited season , because of their sins ; that is , that the promise of his coming at that season was not absolute , but conditional , namely on supposition that the Jews were righteous , holy and worthy to receive him . Thus unto the Tradition of Elias before mentioned , determining the coming of the Messiah upon the end of the second two thousand years of the worlds duration ; they add in the Talmud . Tractat . Saned . distinct . Cheleck . cap. 11. these words as an exception , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of our sins , those dayes have exceeded the time , all that is past . And again they add in the same place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rab. said , all times appointed are finished , and this matter is not suspended , but upon account of repentance and good works . And nothing is more common with them then this condition , if they deserve it , if they repent , the Messiah will come , the time is already past , but because of our sins he is not come . If all Israel could repent but one day he would come . This is the summ of their Answer . There was a time limited and determined , for the coming of the Messiah ; This time is signified in general in the Scripture to be before the destruction of the Second Temple , and the utter departure of Scribe and Law-giver from Judah ; but all this designation of the time was but conditional , and the accomplishment of it had respect unto their righteousness , repentance , good works , and merits , which they failing in , their Messiah is not yet come . To this issue is their infidelity at length arrived . But there are reasons innumerable , that make naked the vanity of this pretence . Some of them I shall briefly insist upon at present , and more fully afterwards . First , We have before proved , that not the Jews only , but the Gentiles also , even § 18 the whole world was concerned in the coming of the Messiah . The first promise of him concerned mankind in general , without the least particular respect , unto any one peculiar people , Gen. 3.15 . The next solemn renovation of it unto Abraham extends the blessing wherewith it was to be attended unto all the kindreds of the earth , Gen. 12.3 . Chap. 18.18 . The whole restriction of the promise unto him and to his posterity ; consisted only in the designation of them to be the means of bringing forth that Messiah , who was to be a blessing unto all Nations ; And when Jacob foretells his coming of Judah , Gen. 49.10 . he declares who were to have an equall share in the blessing of it , together with his posterity ; to him , saith he , shall be the gathering of the people . The same course do all the succeeding Prophets proceed in . They every where declare , that the Gentiles ; the Nations of the world , were equally concerned with the Jews in the promise of the coming of the Messiah , if not principally intended , because of their greatness and number . In mercy , love , compassion , and philanthrophy did God provide this blessed remedy for the recovery of mankind , ( both Jews and Gentiles ) out of that misery whereunto they had cast themselves by sin and Apostacy from him . The time of exhibiting this remedy unto them , he promised also , and limited , stirring them up unto an expectation of its accomplishment , as that whereon all their happiness did depend . Shall we now suppose , that all this love , grace and mercy of God towards mankind , that his faithfulness in his promises , were all suspended on the goodness , righteousness , merits and repentance of the Jews ? that God who so often testifies concerning them , that they were a people , wicked , obstinate , stubborn and rebellious , should make them keepers of the everlasting happiness of the whole world ? that he hath given the fountain of his grace and love , which he intended and promised should overflow the whole earth , and make all t●e barren Wildernesses of it fruitful unto him , to be closed and stopped by them at thei● pleasure ? that it should be in their power to restrain all the promised ●ffects of them from the world ? As if he should say in his promises , I am resolved out of mine infinite Goodness and Compassion towards you , O ye poor miserable Sons of Adam , to send you a Saviour and a Deliverer , who at such a time shall come and declare unto you the way of life eternal , shall open the door of Heaven , and save you from the wrath that you have deserved , but I will do it on this condition , that the Jews an obstinate and rebellious people , be good , holy , righteous and penitent ; for unless they be so , the Saviour shall not come , nor is it possible he should , untill they be so , This of themselves they will never be , nor do I intend to make them so . If they can perswade us , that God hath thus placed them in his Throne , and given his Grace and truth into their hands to make effectuall , or frustrate at their pleasure , and suspended his good will towards the residue of mankind on their obedience , whom he testifieth to have been alwayes stubborn and disobedient , they may also hope to prevail with us to believe , that they only are men , and all other beasts , as some of their Talmudical Masters have affirmed . At present we find it by blessed experience , that their wickedness hath not made the Truth of God of no effect . § 19 Secondly , When God limited and foretold the time of the coming of the Messiah , he either foresaw what would be the State and condition of the Jews as to their Repentance and Good Works , or he did not ? If they say he did not , then besides that they deny him to be God , by denying those Essential Attributes of his nature , which the very Heathen acknowledged in their Deities , They also utterly overthrow all the Prophecies and predictions of the Old Testament : for there is not any of them but depend on a supposition of the prescience of God ; and this is nothing but to countenance their unbelief with perfect Atheism . If they say he did foresee , that their conditions and manners , would be such as the event hath proved them , whence he must also know that it was impossible , that the Messiah should come at the time limited and determined ; I ask to what end and purpose he doth so often , and at so great a distance of time , promise and foretell , that he should come at such a time and season , seeing he knew perfectly that he should not so do , and so , that not one word of his predictions should be fulfilled ? why I say , did he fix on a time and season , foretell it often , limit it by signs infallible , give out an exact computation of the years , from the time of his predictions , and call all men unto an expectation of his coming accordingly , when by his foresight of the Jews want of merit and repentance , no such thing could possibly fall out ? God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not deal thus with the sons of men . This were not to promise and foretell in infinite veracity , but purposely to deceive . The condition then pretended , cannot be put upon the promise of the coming of the Messiah without a direct denyal of some , and by just consequence of all the essential properties of the nature of God. § 20 Thirdly , there is not in the whole Scripture , the least intimation of any such condition , as that which they pretend the promise insisted on , to be clogged withall . It is no where said , no where intimated , that if the Jews repented , and merited well , the Messiah should come , at the time mentioned ; no where threatned , that if they did not so , his coming should be put off unto an uncertain day . We know not , nor are they able to inform us whence they had this condition , unless they will acknowledge , that they have forged it in their own brains , to give countenance unto their infidelity . Before the time allotted , was elapsed , and they had obstinately refused him , who was sent , and came according unto promise : There was not the least rumour of any such thing amongst them . Some of their Predecessors invented it to palliate their impiety , which so they may do , they are not solicitous what reflection it may cast upon the honour of God. Besides as the Scripture is silent , as to any thing that may give the least colour unto this pretence , so it delivers that which is contrary unto it , and destructive of it ; for it informs us , that the season of the coming of the M●ssiah shall be a time of great sin , darkness and misery which also their own Masters , in other places , and on other occasions acknowledges . So Isa. 52. & 53. Jer. 31.32 , 33. Dan. 9.24 . Zach. 13.1 . Mal. 3.4 . He was to come to turn men from ungodliness , and not because they were turned so before his coming . There can be no place then for this Condition . § 21 Fourthly , The suggestion of this condition , overthrows the rise of the promise , and the whole nature of the thing promised . We have before manifested , that the rise and spring of this promise , was meer love and soveraign Grace : There was not any thing in man , Jew nor Gentile , that should move the Lord to provide a remedy and relief for them who had destroyed themselves . Now to suspend the promise of this Love and Grace , on the righteousness and repentance of them unto whom it was made , is perfectly to destroy it , and to place the merit of it in man , whereas it arose , purely from the Grace of God. Again , it utterly takes away and destroyes the nature of the thing promised . We have proved , that it is a Relief , a Recovery , a Salvation from sin and misery that is the subject matter of this promise . To suppose that this shall not be granted , unless men as a condition of it , deliver themselves from their sins , is to assert a plain contradiction , so wholly to destroy the promise . He was not promised unto men , because they were penitent and just , but to make them so . And to make the righteousness of Jews or Gentiles the condition of his coming , is to take his work out of his hand , and to render both him and his coming useless . But this figment proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews ; namely , that the Messiah is not promised to free them from their own sins , but to make them possessors of other mens goods ; not to save their souls , but their bodies and estates , not to make men heirs of Heaven , but Lords of the earth ; which folly hath been before discovered and disproved . Fifthly , The Jews on several accounts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or self-condemned , in § 22 the use of this plea or pretence . Their great sins , they say , are the cause , why the coming of the Messiah is retarded . But First , what those sins are they cannot declare . We readily grant them to be wicked enough , but withal we know their great wickedness to consist , in that which they will not acknowledge ; namely , not in being unfit for his coming , but in refusing him when he came . They instance sometimes in their hatred one of another , their mutual animosities , and frequent adulteries , and want of observing the Sabbath , according to the rules of their present superstitious scrupulosity . But what is all this unto the Abominations , which God passed over formerly in their Nation , and also fulfilled his promises unto them , though really conditionall . ( 2. ) Take them from the rack of our Arguments , and you hear no more of their confessions , no more of their sins and wickedness , but they are immediately all righteous and holy , all beloved of God , and better then their fore-fathers ; yea , ( 3. ) On the day of expiation , they are all as holy , if we may believe them , as the Angels in Heaven . There is not one sin amongst them , so that it is strange the Messiah should not at one time or another come to them on that day . ( 4. ) They have a Tradition among themselves , that the coming of the Messiah may be hastened , but not retarded . So they speak in their gloss on Isa. 60.22 . I the Lord will hasten it in its time . Tractat. Saned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Alexander said , and Rabbi Joshua the Son of Levi , it is written in his time , and it is written , I will hasten it , I will hasten it if they deserve it , and if they deserve it not , yet in its own time ; and this they apply to the coming of the Messiah . ( 5. ) They assert many of them , that it is themselves who are spoken of in the fifty third of Isaiah , and their being causelesly afflicted by the Gentiles ; now he whom the Prophet there speaks of , is one perfectly innocent and righteous , and so they must needs be in their own esteem , supposing themselves there intended . So that this pretence is known to themselves to be no more . Sixthly , This plea is directly contrary to the nature of the Covenant , which God promised § 23 to make at the coming of the Messiah , or that which he came to ratifie and establish , and the reason which God gives , for the making of that Covenant , Jer. 31 , 31 , 32 , 33. The foundation of the New Covenant lyes in this , that the people had disannulled and broken the former made with them . Now surely they do not disannul that Covenant , if they are righteous according to the tenor of it , and unless they are so , they say the Messiah will not come , that is , the New Covenant shall not be made , unless by them it be first made needless . Again , the nature of the Covenant lyes in this , that God in it makes men righteous and holy , Ezekiel 11.19 . So that righteousness and holiness , cannot be the Condition of making it , unless it be of making it useless . This then is the contest between God and the Jews , he takes it upon himself , to give men righteousness by the Covenant of the Messiah , they take it upon themselves , to be righteous , that he may make that Covenant with them . Lastly , If the coming of the Messiah , depend on the Righteousness and repentance § 24 of the Jews , it is not only possible , but very probable that he may never come . Themselves conceive that the world shall not continue above six thousand years . Of this space , they do not suppose , that there is any more then five hundred remaining ; the time past since the expiration of the dayes determined for the coming of the Messiah , is at least sixteen hundred years ; seeing that they have not repented all this while , what assurance have we , nay what hope may we entertain , within the four or five hundred years that are behind . Greater Calls to Repentance from God , greater motives from themselves and others they are not like to meet withall . And what ground have we to expect , that they who have withstood all these Calls without any good fruit by their own confessions , will ever be any better . Upon this supposition then , it would be very probable , that the Messiah should never come . Nothing can be replyed hereunto , but that God will either at length effectually by his Grace , give them that Repentance , which they make necessary for his coming , or that he will send him at last , whether they repent or no : But if either of these may be expected , what reason can be imagined , why God should so deal at any season concerning which he had made no promise , that the Messiah should come therein , and not do so at the time concerning which he had so often promised and foretold , that he should come therein . Exercitatio XVII . The Third general Dissertation , proving Jesus of Nazareth to be the only true and promised Messiah . Jesus whom Paul preached , the true Messiah . First Argument from the time of his coming . Foundation of this Argument unquestionable . Coming of Jesus at the time appointed , proved by Scripture , Record , and Catholick Tradition . By the testimonies of Heathen Writers . By the confession of the Talmudical Jews . Jesus Christ intended by them , in their story of Jesus the Son of Pandira and Stada . No other came at that season , by them owned . Force of this Argument . Characteristical notes of the Messiah , given out in the Old Testament . His Family , Stock , or Lineage , confined unto the posterity of Abraham , Isaac , Jacob , Judah , David . Our Lord Jesus , of the posterity of Abraham , and Tribe of Judah , also of the Family of David . Testimonies of the Evangelists vindicated . Jesoes exceptions in general answered . In particular , the Genealogie , not proved ; answered . The Genealogie of Matthew declared , and of Luke . The place of the Birth of the Messiah , Bethlehem , Micah 5.2 . Circumstances enforcing this consideration . The Evangelists Citation of the words of the Prophet vindicated . The Messiah to be born of a Virgin. Isa. 7.10 , 11. and Matth. 1.21 , 22. Jews convinced that Jesus was born of a Virgin. Jews exceptions , to the Application of this Prophecy . Their weight . The answer of some unto them ; unsafe , needless . True sense of the words . Exceptions answered . The signification and use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greatness of the sign promised . No other Virgin and Son designed but Jesus Christ and his Mother . The Prophecy cleared in this instance . In what sense the Birth of the Messiah , a sign of present deliverance . Remaining Objections answered . Other Characters of the Messiah . He was to be a Prophet , Deut. 18.19 . A Prophet like unto Moses . Expected by the Jews . Jesus Christ a Prophet . That Prophet . The nature of the Doctrine which he taught . It s perfection . The works of the Messiah revealed , only in the Gospel of Christ ; also the nature and end of Mosaical Institutions . Threatnings unto the disobedient fallen upon the Jews . Sufferings are an other character of the Messiah his Passion foretold , Psal. 22. The true Messiah therein intended . Expositions of Kimchi and others confused . Sufferings peculiar unto the Messiah . The Psalm exactly fulfilled in Jesus Christ. Objections of the Jews from the principles of Christians , answered . Isa. 53. Prophecy of the suffering of the Messiah . Consent of the Antient Jews . Targum . Bereshith Rabba . Talmud , Ashech . Invalidity of exceptions of latter Rabbins . Applications to the Lord Jesus vindicated . Other Testimonies concerning the sufferings of the Messiah . Jews Traditions to the same purpose . Other Arguments proving Jesus to be the true Messiah . Miracles . The nature of them , wrought by Christ ; proved . Testimony of the Gospel . Notoriety of Tradition . Miracles of Christ compared with those of Moses . Excelling them , in number ; in manner of their being wrought ; in their nature ; in his giving power to others , to effect them ; in his resurrection from the Dead ; continuance of them in the World. Jews self-conviction evinced . Causes of the miracles of Christ , assigned by them . Art Magical , retorted ; removed . The name of God. Testimonies of his Disciples ; Success of the Doctrine of Jesus . Last Argument . THe third branch of that great supposition and fundamental Article of faith , § 1 whereon the Apostle builds his Arguments and Reasonings , wherewith he deals with the Hebrews is , that Jesus whom he preached was the true and only promised Messiah who came forth from God for the accomplishment of his work ; according to the time determined and foretold . The confirmation of this foundation of our faith , and profession , is that which now in the third place we must engage in . A subject this is whereon I could insist at large , with much satisfaction to my self ; nor have I just cause to fear , that the matter treated of , would be irksom to any Christian Reader . But we must have respect unto our present design , for it is not absolutely and of set purpose , that we handle these things , but meerly with respect unto that further end of opening the springs of the Apostles Divine reasonings in this Epistle , and therefore must contract ( as much as may be ) the Arguments that we have to plead in this case . And yet neither can this be so done , but that some continuance of discourse will be unavoidably necessary . And the course we shall proceed in , is the same we have passed through in our foregoing demonstrations of the promise of the Messiah , and of his coming . Our Arguments are first to be produced , and vindicated from the particular exceptions of the Jews ; and then their opposition to our Thesis in general , is to be removed , referring an Answer unto their special Objections unto another Dissertation . § 2 That we may the more orderly annex our present Discourse unto that foregoing : our first Argument shall be taken from that which is proved , and confirmed therein ; namely , the time limited and determined for the coming of the Messiah . Two wayes there are , whereby the time fore-appointed of God for the coming of the Messiah , is signified and made known . First , By certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or evident tokens , taken from the Judaical Church , with the state and condition of the whole people of the Jews . This we have insisted on from Gen. 49.10 . Hagg. 2.8 . Mal. 3.1 , 2. Secondly , By a computation of the time its self as to its duration , from a certain fixed date unto its expiration . This way we have unfolded and vindicated at large , from Dan. 9.24 , 25 , 26 , 27. And although herein we have evidenced the truth and exactness of the computation insisted on by us , as far as any Chronological accounts of times past are capable of being demonstrated . Yet we have also manifested , that our Argument depends not on the precise bounding of the time limited ; But lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of equal force , however the computation be calculated , the whole time limited being undeniably expired before , or at the destruction of the City and Temple . Hence is the foundation of our first Argument . Before or at the expiration of that time the promised Messiah was to come . Before , or at that time , as denoted and described by the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or evident tokens before mentioned , and limited , by the computation insisted on , came Jesus , and no other that the Jews can or do pretend to have been the Messiah ; and therefore he was the true promised Messiah . § 3 The foundation of this Argument , namely , that the Messiah was to come within the time limited , prefixed and foretold cannot be shaken , without calling into question , the Truth of all promises and pre●ictions in the Old T●stament , and consequently the faithf●ln●ss and power of God. T●e great design , whose lines are drawn in the face , and whose substance lyes in the bowels of the Old Testament , and which is the Spirit that enlivens the whole Doctrine , and story of it , the bond of union , wherein all the parts of it do center , withou● which they would be loose , scattered , and deformed heaps , is the bringing forth of the Messiah , the Saviour of the world . Without an apprehension of this design and faith therein , neither can a letter of it be understood , nor can a rational man discover any important Excellency in it . Him it promiseth ; Him it typifieth ; Him it teacheth , and prophesieth about : Him it calls all men to desire and expect . When it hath done thus , in several places it expresly limits , foretells , and declares , the time wherein He shall be sent and exhibited . If there be a failure herein , seeing it is done to give evidence to all other things that are spoken concerning him , by which they are to be tryed , and to stand or fall , as they receive approbation or discountenance from thence . To what end should any man trouble himself , about that which is cast , as a fancy and empty imagination , by its own verdict ? If then the Messiah came not within the time limited , all Expectation from the Scripture of the Old Testament , must come to nought ; which these , with whom at present we contend , will not grant . Nor can the Jews on such a supposition , in any measure defend the truth of it against an Infidel . For unto his enquiry where is the promised Messiah , if they shall plead their usual pretences . It is easie for him to reply , that these things b●ing no where mentioned , nor intimated in the Books themselves : They are only such subterfuges as any man may palliate the most open untruths withal . And indeed , the ridiculous figment of his being born at the time appointed , but kept hid to this day , they know not where , is not to be pleaded , when they deal with men not bereft of their senses , or Judicially blinded by God. For besides , that the whole of it , is a childish , toyish fiction , inconsistant with the nature and being of their Messiah , whom th●y make to be a meer man subject to mortality , in his whole person , like all the other sons of Adam , it suits not at all unto the difficulty intended , to be assoyled by it . For it is not his being born only , but also his accomplishment of his Work and Office , at the time determined which is foretold . Nor is there any one jot more of probability in their other pretence , about their own sins and unworthiness . For , as we have declared , this is nothing but in plain terms to assert , that God hath violated his faith and promise ; and that in a matter , wherein the great Concernments of his own Glory , and the welfare of all mankind doth consist , upon the account of their miscarriages , which as they either cannot , or will not remedy , so he himself hath not , ( though he might have so done ) provided any relief against . This then stands upon equal evidence with the whole Authority of the Old Testament , namely , that the promised Messiah , was to come within the time prefixed for his coming , and foretold . We ask them then , If Jesus of Nazareth be not the Messiah , where is he ? or who is he that came in answer to the Prophecies insisted on ? Two things then remain to be proved . First , That our Lord Jesus Christ came , lived , and dyed within the time limited for the coming of the Messiah . Secondly , That no other came within that season , that either pretended with any colour of probability unto that dignity , or was ever as such , owned or esteemed by the Jews themselves . First then , that Jesus came and lived in the time limited unto the coming of the § 4 Messiah , some short space of time before the departure of Scepter and Scribe from Judah , the ceasing of the daily Sacrifice , and final desolation of , the second Temple , we have all the evidence , that a matter of fact so long passed , is capable of as good , as that the world was of old by God created . The Stories of the Church are express , that he was born during the Empire of Augustus Caesar , in the latter end of the Reign of Herod over Judaea , when Cyrenius was Governour over Syria ; that he lived unto the time , wherein Pontius Pilate was Governour of Judaea under Tiberius , about thirty six or thirty seven years before the destruction of the Nation , City and Temple by Titus . This the stories written by Divine inspiration , and committed unto the care of the Church , expresly affirm ; neither have the Jews any thing to object against the truth of the relation , what ever thoughts they have of his Person , who he was , or what he did : That he lived and dyed then , and there , is left testified on Records beyond controll . And if they should deny it , what is the bare negation of a few interested , blinded persons , without Testimonies or evidence from any one circumstance of Times , Persons , or Actions to be laid in the ballance against the Catholick Tradition of all the world , whether believing in Jesus , or rejecting of him . For they all alwayes consented in this , that he lived , and died at the time mentioned in the sacred stories . And this was still one part of the charge managed against his followers , in the very next Age after , that they believed in a person whom they knew to live at such a season , and in a mean condition . Neither did the most malicious and fierce impugners of the Religion taught by him , such as Celsus , Porphyrie , and Julian ever once attempt to attacque the Truth of the story , as to his real existence , and the time of it . So that herein we have as concurrent a suffrage as the whole world in any case is able to afford . The best of the Historians of the Nations , who lived near those times , give their § 5 Testimony unto what is recorded in our Gospel . The words of one of them , a person of unquestionable credit , in things that he could attain the knowledge of , and as it will appear by them , far enough from any compliance with the followers of Jesus , may suffice for an instance . This is Cornelius Tacitus , in the fifteenth of his Annals : Abolendo ( saith he ) rumori ( he speaks of Nero and his firing of Rome , ) subdidit reos , & quaesitissimis poenis affecit , quos per flagitia invisos vulgus Christianos appellebat . Author ejus nominis Christus qui Tiberio imperitante per procuratorem Pontium Pilatum supplicio affectus erat . He expresly assignes the time of the death of Christ unto the reign of Tiberius , and government of Pilate . The same also is confirmed by the Jews own Historian Flavius Josephus , in the fourth Chapter of the eighteenth Book of their Antiquities ; unto which season also he assigns the death of John the Baptist , who was his contemporary , according to the Evangelical Story . Further , We have that Testimony in this matter , which though in its self , it be of little § 6 or no moment , yet as unto them with whom we have to do , is cogent above all others ; and this is their own confession . They acknowledge in the Talmud , that he lived before the desolation of the second Temple , for they tell us , cap. Cheleck , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — cap. 2. that he was the Son of Pandira and Stada , and that he lived in the dayes of the Maccabes , Alexander , Hircanus , and Aristobulus , under whom he was crucified . I confess Galatinus , Reuchlinus , and of late the learned Schiklard with some others do contend that it is not Jesus Christ whom they intend in the wicked Story which they tell of that Jesus the Son of Pandira . But the reasons they insist on , are of no cogency to procure the assent of any one , acquainted with their Writings ; no though the latter J●ws themselves ( ashamed of the prodigious lyes of their fore-fathers , and affraid to own their blasphemies , for fear of provoking the Christians against them ) do faintly ( some of them ) deny him to be the person intended . The names of their Parents say they agree not . The Lord Jesus was the reputed Son of Joseph , the true Son of Mary . This Jesus of the Talmud , was the Son of Pandira and Stada . I shall not reply that Damascenus lib. 4. placeth a Panther ; and Barpanther , on the Genealogie of Christ , making the latter Grand-father to the blessed Virgin , seeing it is evident that he borrowed that part of his Genealogie from some corrupt Traditions of the Jews . The reason why the Talmudists concealed the true names of the Parents of Jesus are evident ; for by this means they more covered their malice , in one respect , and gave more blasphemous vent unto it , in another . They concealed it thus far , that every one might not perfectly understand whom they intended , unless he were a Disciple of their own . And they gave it v●nt in the r●flection they cast upon the Evangelical Story , as though it had not given us the true names of the Parents of Jesus . And moreover , they gave themselves liberty by this means to coyn new lyes at their pleasure , for they may say what they would of their Pandira and Stada though all the world knew it to be false as to Joseph and Mary . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pandira is a feigned name , insignificant , and invented by them for this only purpose . They sometimes write it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Panthira : so that Galatinus doth perfectly contradict himself in this matter : for whereas lib. 1. cap. 7. he contends that by Jesus the Son of Pandira mentioned in the Talmud , the Lord Jesus is not intended , lib. 8. cap. 5. he asserts , that Jesus the Son of Panthira , in whose name James the Just healed the sick and wrought Miracles , was the Lord Jesus ; as indeed it was he , whom they intend also in that story about James . But now Pandira and Panthira are the same ; and so also was he who they term his Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stada is also a name framed to the same end ; and as the learned Buxtorfe supposeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that went aside , declined , or was an Adulteress . And they feign her to have been a platter of Womens hair , with other monstrous lyes at their pleasure ; but yet expresly in sundry places confess that her true name was Mary , and as I suppose , from the imputations mentioned , do wilfully confound her with Mary Magdalen , as Mahomet did with Miriam the Sister of Moses . These stories must be searched for in the Talmud Printed at Venice , for they are left out in that printed at Basil. The Exceptions is yet more impertinent that the things which are ascribed unto Jesus the Son of Pandira , can by no means be accommodated unto Jesus Christ. As though the Talmudical Rabbins had ever accustomed themselves to speak one true word concerning him , or as though they intended not him in all these blasphemous lyes , wherewith they and their fore-fathers reproached him ; which is all one as if we should say , that it was another and not the Lord Jesus whom they accused of Sedition blasphemies and seducing the people , because indeed he was most remote from such things . But yet also there were sundry things which they ascribe unto this Jesus the Son of Pandira and Stada which make very apparent who it was whom they intended ; for first , they say that he learned Magick in Aegypt , which upon his being carried thither in his infancy , they ascribe unto him : Again , they say he was a Seducer of the people ; which we know was the accusation that they mannaged against the Lord Jesus . Again , They tell us a story concerning two men placed in a room near him , to over-hear his seducing , that so they might accuse him ; this they say was their course to intrap Seducers , and thereof they give this instance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So they did to the Son of Stada , and they hanged him on the Eve of the Passeover . The Witnesses they speak of are no others but the false witnesses mentioned Matt. 26.60 , 61. The kind of his death , hanged on a Tree , with the time of it , the Eve of the Passeover , do also fully make naked their intentions . The Age only , or the time of his life remains , from whence any difficulty is pretended . This Jesus the Son of Pandira they have affirmed to have lived in the dayes of Alexander , and to have been crucified in the dayes of Aristobulus , an hundred , or an hundred and ten years before the birth of Christ. But the mysterie of this Fiction also is discovered by Abraham Levita , in his Cabala Historiae . He tells us that the Christians placed the death of their Christ under Pilate , that so they might shew , that the destruction of the City and Temple f●ll out not long after his death ; whereas he sayes , it is apparent from the Mishna and Talmud , that he was crucified in the dayes of the Maccabes , an hundred years before . And here we have unawares the sore discovered , and the true reason laid open , why the Talmudists attempted , to transferr the time of his death , from the dayes of Herod the Tetrarch , to the Rule of Aristobulus the Hasmonaean ; namely , lest they should be compelled to acknowledge their utter ruine to have so suddenly ensued upon their rejection of him , as indeed it did . However , as to our present purpose , we have in general this confession of our Adversaries themselves , that the Lord Jesus came before the destruction of the City and Temple , which was that we undertook to confirm . We , Secondly , In the pursuit of our Argument , affirmed that no other person came , § 7 at , or within the time limited , that could pretend to be the Messiah . This the Jews themselves confess , nor can they think otherwise , without destroying themselves . For if any such person came , seeing they received him not , nor do own him unto this day . Their guilt would be the same , that we charge upon them , for the refusing of our Lord Jesus . There is no need then , that we should go over the Tragical Stories of Barchocheba , Moses Cretensis , David el David , and such other Imposters . For whereas none of them came or lived within the time determined , so they are all disclaimed by themselves , as Seducers and Causers of great misery unto their people and Nation . Herein then we have the consent of all parties concerned , which renders all further evidence unnecessary . From what therefore hath been spoken , and disputed ; It remaineth , that either § 8 our Lord Jesus was , and is the true Messiah , as coming from God in the season limited for that purpose , or that the whole promise concerning the Messiah is a meer figment , the whole Old Testament a Fable , and so both the old and present Religion of the Jews a delusion . At that season the Messiah must come , or there is an end of all Religion . If any came then , whom they had rather embrace for their Messiah then our Lord Jesus : let them do so , and own him , that we may know who he was , and what he hath done for them . If none such there were , that can be so esteemed , as in truth , and as themselves universally acknowledge there was not , their obstinacy and blindness in refusing the only promised Messiah is such , as no reasonable man can give an account of , who doth not call to mind the righteous Judgement of God in giving them up to blindness and obstinacy , as a just punishment for their rejection and murthering his only Son. And this Argument is of such importance , as that with the consideration of the Doctrine of Christ , and his success in the world , it may well be allowed to stand alone in this contest . Our second Argument is taken from those Characteristical notes that are given in § 9 the Scripture of the Messiah . Now these are such , as by which the Church might know him , and upon which they were bound to receive him . All these we shall find to agree and center in the person of our Lord Jesus . Some of the principal of them we shall therefore insist upon , and vindicate from the exceptions of the Jews . The stock whereof he came , the place and manner of his Birth , the course of his life and death , what he taught , and what he suffered , are the principal of those signs and notes that God gave out to discover the Messiah in his appointed time ; and as they were very sufficient for that purpose . So upon the matter they comprise all the signs and tokens whereby any person may be predesigned and signified . First , For the Family , Stock , or lineage whereof he was to come ; There was a threefold § 10 restitution of it , after the promise had for a long time run in general , that he should be of the seed of the Woman , or take his nature from among mankind . The first was unto the seed of Abraham , Gen. 15.17 . and under that alone , there was no more required , but that he should spring from among his posterity , untill God added that peculiar limitation unto it , in Isaac shall thy seed be called , Gen. 21.12 . After this in the Family of Isaac , Jacob peculiarly inherited the promise ; and his posterity being branched into twelve Tribes or Families , the rise or nativity of the Messiah was confined unto the Tribe of Judah , Gen. 49.10 . This made it further necessary that from him , by some one of the numerous families that sprang of him he should proceed . Out of that Tribe God afterwards raised the Kingly Family of David to be a Type and representation of the Kingdom of the Messiah ; and hereupon he restrained the promise unto that familie , though not unto any particular branch of it . Hereunto no other restriction was ever afterwards added . It was not then at any time made necessary by promise that the Messiah should proceed from the Royal branch , or familie of the House of David , but only that he should be born of some of his posterity , by what family soever , poor or rich , in power or subjection , he derived his Genealogie from him . His Kingdom was to be quite of anoth●r nature th●n that of David or Solomon ; nor did he derive his Title in the least th●reunto from the right of the Davidical House to the Kingdom of Judah . Thus far then it pleased God to design this Stock and Family of the Messiah . He was to be of the posterity of Abraham , of the Tribe of Judah , of the family of David . And although this evidence in its latitude will conclude only thus far , that no one can be pretended to be the Messiah whose Genealogie is not so derived by David , and Judah unto Abraham ; yet by the addition of this circumstance in the Providence of God , that no one since the destruction of the City and Temple can plead or demonstrate that original ; seeing this was given out for a note , and sign to know him by , it proves undeniably , that he whom we assert was the true Messiah . For to what end should this token of him be given forth to know him by , when all Genealogies of the people being utterly lost ; it is impossible it should be of any use in the discovery of him . § 11 First then , For Abraham there is no question between us and the Jews , but that the Lord Jesus was of his offspring and posterity . Neither do they pretend any exceptions to his being of the Tribe of Judah ; The Apostle in this Epistle asserts it as a thing notorious and unquestionable , Chap. 7.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is every way , or altogether manifest , that our Lord sprang of Judah : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in Greek Authors , not only manifest , but openly and conspicuously so . Thus he is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Sophocles , who dyed openly and gloriously by all mens consent . Thus was the birth of our Saviour among the Jews themselves , as to his springing from the Tribe of Judah . The Apostle declares that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without any contradiction received amongst them , and acknowledged by them . Nor unto this day , do they lay any exception unto this assertion . It remains , that we prove him to have been of the Family of David by some one signal branch of it . For as we said , there is nothing in the promise restraining his original to the first reigning family , or the direct posterity thereof . Now this is purposely declared by two of the Evangelis●s , who being Jews , and living amongst them , wrote the story of his life in the Age wherein he lived , for the use of the Jews themselves , with the residue of mankind . Matthew who calls his record of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the roll of his Genealogies , shews in the front of it , that he wrote it on purpose to declare , that he was according to the promise of the posterity of Abraham , and of the family of David . Of Jesus Christ the Son of David the Son of Abraham : That is , who was promised to Abraham and David , to spring from their loins . Luke also who derives his G●nealogie from the first giving of the promise unto Adam , brings it down through the several restrictions mentioned by Abraham , Judah and David . Other testimony or evidence in this matter of fact is utterly impossible for us to give , and unreasonable for any other to demand . It was written and published unto all the world , by persons of unquestionable integrity , who had as much advantage to know the truth of the matter about which they wrote , as any men ever had , or can have in a matter of that nature . And this they did not upon rumours , or Traditions of former dayes , but in that very Age wherein he lived , and that unto the faces of them , whose great interest it was to except against what they wrote ; and who would undoubtedly have so done , had they not been overpowred with the conviction of the truth of it : had they had the least suspition on the contrary , why did they not in some of their consultations and rage against him and his Doctrine , once object this unto himself , or his followers , that he was not of the family of David , and so could not be the person he pretended himself to be . Besides , the Persons who wrote his Genealogie , sealed their Testimony , not only with their lives , but with their eternal condition ; an higher assurance of Truth can no men give . § 12 Two things the present Jews except unto this Testimony . First in general , they deny the Authority of our Witnesses , and deny the whole matter that they assert . Secondly , in particular they say , they prove not the matter in question ; namely , that Jesus of Nazareth was of the family of David . For the first , they neither have , nor do yield any other reasons but their own wills and unbelief . They neither do , nor will believe what they have written . Record , Testimony , Tradition , or any Circumstance contradicting their witness , they have none ; only they will not believe them . Now whether it be meet , that their meer obstinacy and unbelief , wherein , and for which they perish temporally and eternally , should be of any weight with reasonable men , is easie to determine . Besides , I desire to know of the Jews whether they think it reasonable that any man without Reason , Testimony , Evidence , or Record , to give them countenance , should call into question , dis-believe and deny the things witnessed unto , and written by Moses . It is known what they will answer unto this demand , and thereby they will stop their own mouths , as to the refusal of our record in this matter , so that this exception which amounts to no more but this , that the Jews believe not the Gospel , and that because they will not , needs no particular consideration , it being ●●at which we plead with them about in all these our discourses . And as unto our own Faith it is secured by all these Evidences which we give of the sacred Authority of the Writings of the New Testament . But moreover they except in particular , that neither of the Evangelists do either assert , § 13 or prove indeed that our Lord Jesus did spring from the family of David . For whereas they assert , and Christians believe , that he was born of the Virgin Mary , without conjunction of man , and that Joseph was only reputed to be his Father , because his Mother was legally espoused unto him , both Genealogies belong unto Joseph alone , as is evident from the beginning of the one , and the end of the other . Now the Lord Jesus being not related unto Joseph , but by the legal contract of his Mother , he cannot be esteemed in his right to belong unto the family of David . This is pleaded by many of them , as also they take notice of the difficulties which have exercised many Christians in the reconciliation of the several Genealogies recorded by the two Evangelists ; unto all which exceptions , we shall briefly reply , and take them out of our way . First , Suppose it granted , that the Genealogie recorded by Matthew be properly the § 14 Genealogy of Joseph , what madness is it to imagine that avowedly proposing to manifest Jesus Christ to have been of the family of David , and premising that design , in the title of his Genealogy , he doth not prove and confirm what he had so designed , according to the Laws of Genealogies , and of the legal just asserting any one to be of such a tribe or family . No more is required for the accomplishment of the promise , but that the Lord Jesus should be so of the family of David , as it was required by the Laws of Families and Genealogies , that any person might belong unto it . Now this might be by the legal marriage of his Mother unto him who was of that family ; for after that contract of marriage , whatever Tribe or Family she was of before , she was legally accounted to be of that Family , whereunto by her espousals she was engrafted . And of that Family , and no other , was he to be reckoned , who was born of her , after those espousals . Now that the reckoning of Families and Relations among the Jews by God's own appointment , did not alwaies follow Natural Generations , but sometimes Legal Institutions , is manifest by the Law of a man dying without Issue : for when the next Kinsman took the Wife of the deceased , to raise up seed unto him , he that was born of the Woman , was by Law not reckoned to be his Son by whom he was begotten , but was to be the Son , and of the Family of him that was deceased , to bear his name , and inherit his estate , Numb . 36.6 . And this legal cognation , Luke seems to intimate , chap. 1.27 . Where he saies , that the Mother of Jesus was espoused unto a man whose name was Joseph , of the Family of David ; there being no reason to mention his Family , but that the Genealogy of his Wives Son was to relate thereunto . And if this were the Law of Genealogies , and legal relations unto Tribes and Families , as evidently it was , Matthew recording the Genealogie of Joseph , to whom the blessed Virgin was espoused before the birth of Jesus Christ , doth record his , according to the mind of him who gave both Law and Promise , and upon this known Rule of Genealogies , and legal relations , may Matthew proceed in his recital of the pedigree of Joseph , and profess thereby to manifest , how Jesus Christ was the Son of David , the Son of Abraham . Secondly , Although there was no indispensible necessity among the Jews , binding them to marry within their Tribes , unless the Women were inhaeritrixes , in which case provision was made , that inheritances might not be transferred from one Tribe unto another , yet it is more than probable , that the blessed Virgin Mary was of the same Family with Joseph , and this so notoriously known , that seeing Genealogies were not reckoned by Women , nor the Genealogies of Women directly recorded , there was no better , or more certain way of declaring his pedigree , who was born of Mary , then by his , unto whom she was so nearly related . So that on several accounts , the Genealogy recorded by Matthew , proves Jesus Christ to have been of the Family of David . Secondly , For Luke , he doth directly , and of set purpose , give us the Genealogy of § 15 the blessed Virgin Mary , the Mother of our Lord Jesus ; for the line of his progenitors , which he derives from Nathan , is not at all the same with that of Joseph from Solomon , insisted on by Matthew . It is true , there are a Zerubbabel and Salathiel in both Genealogics , but this proves not both the lines to be the same : For the lines of Solomon and Nathan , might by marriage meet in these persons , and so leave it indifferent , which line was followed up to David ; and the lines of Joseph and Mary might be separated again in the posterity of Zerubbabel , Matthew following one of them , and Luke the other . This , I say , is possible , but the Truth is , ( as is eviden●● from the course of generations insisted on ) that the Zerubbabel and Salathiel mentioned in Matthew , were not the same persons with those of the same names in Luke , those being of the house of Solomon , these of the house of Nathan . So that from David it is not the line of Joseph , but of the blessed Virgin that is recited by Luke . And the words wherewith Luke prefaceth his Genealogy , do no way impeach this assertion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for whereas these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as was supposed , are usually placed and read in Parenthesis , the Parenthesis may be better extended unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , including Joseph ; being ( as was supposed , the Son of Joseph ) the Son Heli : Or Joseph may be said to be the Son of Heli , because his Daughter was espoused unto him , otherwise the true natural Father of Joseph , was Jacob , as Matthew declares , Heli being the Father of the blessed Virgin : So that both legally and naturally our Lord Jesus Christ was a descendant of the house and lineage of David , according unto the promise . And as this was unquestionable among the Jews in the daies of his conversation in the flesh ; so the present Jews have nothing of moment to oppose unto these unquestionable Records . § 16 This is the first Characteristical Note given of the Messiah , whereby he might be known , and it hath strength added unto it by the Providence of God , in that all Genealogies among the Jews , are now so confounded , and have been so , for so many Generations , that it is utterly impossible that any one should rise amongst them , and manifest himself to be of this , or that particular Family . The burning of their Genealogies by Herod , the extirpation of the Family of David by Vespasian , and their one thousand and six hundred years dispersion , have put an utter end unto all probability about the Genealogies amongst them . The Jews indeed pretend that the Family of the Messiah shall be revealed by the Miracles that he should do ; that is , by knowing him to be the Messiah , they shall know of what Family he is . But this note of his Family is given out to know him by ; nor are we any where directed to learn his Family from our knowledge of him . § 17 Another note or sign pointing out the Messiah in Prophecy , was the place where he should be born , which added unto the Time wherein , and the Family whereof , he should be brought forth , evidently designed his person . This place of his Nativity is foretold , Mich. 5. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thou Bethlehem Ephrata , is it ( or it is ) little for thee to be amongst the thousands of Judah ; out of thee shall come forth unto me , he that shall be Ruler in Israel , whose goings forth are from of old , from the daies of eternity . That of old this Prophecy was understood by the Church of the Jews , to denote the place of the birth of the Messiah ; we have an illustrious testimony in the records of the Christian Church , Matth. 2.5 , 6. Upon the demand of Herod , where the Messiah should be born , the Chief Priests and Scribes affirm with one consent , that he was to be born at Bethlehem , confirming their judgement by this place of the Prophet . And afterwards when they supposed that our Lord Jesus had been born in Galilee , because he lived there , they made this an Argument against him , because he was not born according to the Scripture in Bethlehem , the Town where David was , Joh. 7.41 , 42. And we have the concurrence of their own Testimony in this matter : So the Chaldee Paraphrase renders these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thee shall come forth to me the Ruler , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thee shall come forth to me the Messiah , who shall have the dominion ; taking it for granted , that he it is whom this place is spoken of . So also K. Solomon expounds the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little to be in the thousands of Judah , that is , thou deservest to be so , because of the prophanation of Ruth the Moabitess , who was in thee , out of thee shall come forth to me the Messiah , the Son of David ; and so he saith , the stone which the builders refused : And though Kimchi seems to deny that the Messiah shall be born in Bethlehem , yet he grants that it is he , who is here prophesied of , out of thee shall come forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto me the Messiah , for he shall be of the seed of David , who was of Bethlehem ▪ He grants , I say , that it is the M●ssiah that is here prophesied of , though against Rashi , the Targum and the Text , he would deny that he ●hould be born in Bethlehem . But his interpretation is fond and forced to serve the present turn , because the Jews know that the Lord Jesus was born there . God speaks to Bethlehem the City of David , and gives an account how greatly he will magnifie it , beyond what it then seemed to deserve ; and this he will do by raising out of , and from that place ( not from David , who was born at that place ) the Messiah , who was to rule his people Israel . This then was the place of old designed for the birth of the Messiah , and there was our Lord Jesus born , at the appointed time , of the Trib● of Judah , and Family of David ; and there are sundry circumstances giving weight unto this consideration . First , Whereas the Parents of Jesus were outwardly of a mean condition , and living § 18 in Galilee , it may be supposed that they were very little known , or taken notice of , to be of the lineage and off-spring of David ; nor it may be in their low estate did they much desire to declare that , which would be of no advantage , and perhaps of some hazard unto them : But now their coming unto Bethlehem , and that whether they would or no , upon the command of publick Authority , made their house and kindred known unto all the Jews , especially those of the Family of David , who were then all of them gathered together in that place . Secondly , There is no just nor appearing reason to be given that should move the Roman Emperour to decree that description and enrolment of persons which brought them unto Bethlehem : A matter it was of great charge and trouble to the whole Empire , which at that time enjoyed the greatest peace and tranquility . The Temple of Janus was then shut , and all things in quietness in all parts of the world . Neither was there afterwards any publick use made of that enrollment ; nor is it certain that it was accomplished in many other Nations . But the infinite , holy , wise Governour of all the world , puts this into his mind , and incites him on this work , to set mankind into a motion that two persons of low condition might be brought out of Galilee into Bethlehem , that Jesus might according unto this Prophecy be born there . Thirdly , It is not likely that Joseph and Mary had any thoughts at that time about the place where the Messiah should be born , and so probably had not the least design of removing their habitation unto Bethlehem ; or if they had so , yet their doing of it on their own accord , might have given advantage unto the Jews , to say that the Mother of Jesus did not indeed any way belong unto Bethlehem , but only went thither to be delivered , that she might report her Son the better to be the Messiah . But by this admirable providence of God , all these , and sundry other difficulties of the like nature , are removed out of the way , their minds are determined , a Journey they must take , and that at a time very unseasonable for the Holy Virgin , when she was so near the time of her delivery , and be publickly enrolled of the Family of David , upon the command of him who never knew ought of that business , which none but himself could be instrumental to accomplish . Fourthly , Not long after this , that Town of Bethlehem was utterly destroyed , nor hath been for a thousand and six hundred years , either great or small among the Thousands of Judah . And all these circumstances give much light unto this characteristical presignation of the person of the Messiah , from the place of his birth or nativity . The Exceptions of the Jews unto the Evangelists citation of the words of the Prophet , § 19 concern not the testimony it self , nor are indeed of any great importance . For first , The Evangelist intended no more , but only to direct unto that Testimony which was given unto the Nativity of the Messiah at Bethlehem , reciting so much of the words , and in such manner , as to prove by them that which he intended . He took not upon him to repeat every word as they were written by the Prophet ( which he might easily have done had he designed it , and that without the least disadvantag● unto what he aimed at , ) but only to declare how the Assertion was proved , that the Messiah was to be born at Bethlehem . Secondly , He useth the words to no other purpose , th●● that for which by the Jews acknowledgement they were recorded by the Prophet ●●ther in the Alterations that are made in this recital is there one letter taken from the Prophets words , or added unto them , used by him to the advantage of his Assertion , which is the whole that the utmost scrupulosists can require in the recital of the words of another by the way of Testimony . Thirdly , He seems not to repeat the words of the Prophet himself immediately , but only to record the answer which from these words of the Prophet , was given unto Herod by the Priests and Scribes . So that the repetition of the words is theirs , and not his properly . Fourthly , Whose ever the words are , as there is nothing in the whole of them discrepant from , much less contrary unto , those of the Prophet , nor are used to signifie any thing but the open plain intention of the Prophet : so are all the particulars wherein a difference appears between them , capable of a fair Reconciliation . This we shall manifest by passing briefly through them . The first difference is in the first words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thou Bethlehem Ephrata ; which are rendered in the Evangelist ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and thou Bethlehem in the Land of Judah ; That Bethlehem which was of old called Ephrata , from its first Builder , 1 Chron. 4.4 . that name being now forgotten and worn out of use , is here said to be , as it was indeed , in the Land of Judah ; to distinguish it from Bethlehem , that was in the Lot or Land of Zebulun , as both Rashi and Kimchi observe , Josh. 19.15 . And it may be to denote withall the relation that the Messiah had to Judah . So that here there is no discrepancy . Bethlehem Ephrata , and Bethlehem in the Land Iudah , are one and the same name and place . 2. In the ensuing words there is more variety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , little to be in the thousands of Iudah : in the Evangelist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; art not the least among the Leaders of Judah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parva , or little , in the positive , is rendered by the Evangelist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the superlative degree , the Hebrews have no superlative degree in their Language , and therefore do often express the importance of it by the positive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following , as it doth in this place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , little in the thousands of Judah , that is the least of them , if the word be adjectively to be expounded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the word is rendered by the LXX ) is in the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Princes , Rulers , Leaders . The Israelites in their political order were distributed into Tens , Hundreds , and Thousands , not unlike the distribution in our own Countrey , into Tythings , Hundreds , and Counties ; and each portion had its peculiar Captain , Ruler , or Leader . According to this distribution , when there was a considerable number of a thousand , or more inhabiting together , they made a peculiar kind of Town or City , which had its special Chiliarch , or Governour . And these were called the Thousands of Israel or Judah ; or places that had such a proportion of people belonging to them , and consequently such a special Ruler of their own ; which kind of Rulers in the Common-wealth were alone taken notice of . Those others of Tens and Hundreds being under their Government . So that Rulers , and Thousands , denote one and the same thing ; one with respect unto the people , the other unto the Governours of them . The only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in the mode or manner of expression . The proposition in the Prophet seems to be affirmative , thou art little ; in the Evangelist , it is expresly negative , thou art not the least . But First , This difference concerneth not the Testimony , as to that end for which it was produced : what wayes soever the words be interpreted , the importance of the Testimony is still the same . ( 2. ) The words in the Prophet contain no perfect Enuntiation , nor do yield any compleat sense , unless it be on one of these two suppositions . First , That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be taken adverbially , and to signifie not parva , but parum , not a little one , but a little ; and then they give us this sense , and thou Bethlehem Ephrata it is but a little that thou shouldst be among the Thousands of Judah ; and this hath no inconsistency with the words of the Evangelist , Thou art not the least : For though it were eminent among the Thousands of Judah , yet this was but a little , or small matter in comparison of the honour that God would put upon it by the birth of the Messiah . And this is not unusual in the Hebrew Language , Adjectives foeminine are frequently taken in the Neuter Gender , which it hath not , and signifie Adverbially . And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be of a Masculine Termination ; yet being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of a Town or City , it is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the foeminine Gender . Or , Secondly , An Interrogation must be supposed to be included in the words , art thou but little ? Bethlehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , art thou but little ? which may well be rendered negatively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art not the least , among the thousands of Judah . The Prophet then might have respect both to its present outward estate , which was mean and contemptible in the eyes of men , and also the respect that God had unto it as to its future worth , which was to prefer it above all the Thousands of Judah , which principally the Evangelist had regard unto . There is yet another solution of this difficulty added of late by a learned person ( Pocock Miscelan . not . cap. 2. ) who makes it probable at least , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the number of those that are used in a direct contrary sense , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sanctifie and prophane , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bless and curse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a living soul , and a dead carkass . And he proves by notable instances , that it signifies , as sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , least , so sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Great , Illustrious , and Excellent . The remaining differences are inconsiderable , the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me , is omitted by the Evangelist , and the Reason of it is evident ; for in the Prophet God speaks himself in his own person , in the Gospel the words are only Historically recited . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ruler in Israel , is paraphrased by the Evangelist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Leader that shall feed my people Israel : asserting his Rule , he adds the manner of it , he shall do it by feeding of them , according as his rule is declared in the next words in the Prophet , Micah 5.4 . He shall stand and feed in the strength of the Lord ; which words the Evangelist had respect unto . And thus much have we spoken by the way , for the vindication of the recital of this Testimony , whose Application in general unto the matter in hand is every way unquestionable , and so yields us a second characteristical note of the person of the Messiah . The manner of the birth of the Messiah , namely that he should be born of a Virgin , is § 20 a third characteristical note given of him . The first promise doth sufficiently intimate that he was not to be brought into the world according to the ordinary course of mankind , by natural generation , seeing he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in peculiar manner designed to be the seed of the Woman , that is to be born of a Woman without conjunction of man. To make this sign yet the more evident , God gives it forth directly in a word of promise , Isa. 7.10 , 11 , 12 , 13 , 14 , 15 , 16. Moreover the Lord spake to Ahaz , saying , ask thee a sign of the Lord thy God , ask it either in the depth , or in the height above ; but Ahaz said , I will not ask , neither will I tempt the Lord ; And he said , hear ye now ye House of David , Is it a small thing for you to weary men , but ye will weary my God also ? Therefore the Lord himself shall give you a sign , Behold , a Virgin shall conceive and bear a Son , and call his name Emanuel , Butter and Honey shall he eat , that he may know to refuse the evil , and choose the good ; for before the Child shall know to refuse the evil and choose the good , the Land that thou abhorrest shall be forsaken of both her Kings . This is the Promise and Prophecy , the accomplishment whereof in our Lord Jesus we have recorded , Matt. 1.22 , 23. All this was done , that it might be fulfilled which was spoken by the Prophet , Behold , A Virgin shall be with Child , and shall bring forth a Son , and they shall call his name Emanuel . Now this being a thing utterly above the course of nature , which never fell out from the foundation of the world unto that day , nor ever shall do so to the end of it , seeing the miraculous power of God shall no more in the like kind be exerted ; it is an infallible evidence , and demonstrative note of the true Messiah . He and he alone was to be born of a Virgin ; so alone was Jesus of Nazareth , and therefore he alone is the true Messiah . The Jews being greatly pressed with this Prophecy , and the Accomplishment of it , § 21 do try all means to escape by breaking through one of them . And we might expect that they would principally attempt the story of the Evangelist ; but circumstances on that side are so cogent against them , that they are very faint in that endeavour . For if it was so indeed that Jesus was not born of a Virgin as is recorded , and as both himself and his Disciples professed , why did they not charge him with untruth herein , in the dayes of his flesh ? Why did they not call his Mother into question , especially considering that the being espoused unto an Husband ; they might upon conviction have put her unto a publick and shamefull death ? None of this being done , or once undertaken by their fore-fathers , no less full of Envy and Malice against the Person and Doctrine of Jesus then themselves , and much better furnished and provided for such an undertaking , might any colour be given unto it , then they are , they insist not much upon the denyal of the Truth of the Record ; but to relieve themselves , they by all means contend that the words of the Prophet are no way applicable unto the birth of our Lord Jesus , which the Evangelist reports them prophetically to express . And to this end they multiply Exceptions against our interpretation of the Prophecy . First , They deny that here is any thing spoken of the conception or bearing of a § 22 Son by a Virgin. For the word here used , say they , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifieth any Young Woman , married or unmarried ; Yea sometimes an Adulteress ; as Proverbs 30.18 . so that the whole foundation of our interpretation is infirm ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here intended , was they say , no other but either the Wise of the Prophet , or the Wife of Ahaz the King , or some young Woman in the Court then newly married , or to be married to the King , or some other person . Secondly , They say , that the birth of this Child with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or young Woman mentioned was to conceive , was immediately to ensue , so as to be a sign unto Ahaz , and the house of David , of the deliverance promised unto them , from the Kings of Dam●scus and Samaria ; and so could not be Jesus of Nazareth , whose nativity happening seven hundred years after this , would be no pledge unto them of any thing that should shortly come to pass . Thirdly , They insist that v. 16. it is promised , that before that Child which should be so conc●ived and born , should come to the years of discretion , to know to refuse the evil , and to choose the good , the Kings of Damascus and Samaria should be d●stroy●d . Now this came to pass within few years after , and therefore can have no relation to the birth of Jesus , of Nazareth . Fourthly , Th●y affirm , that in the following Chapter the accomplishment of this Prophecy is decla●ed , in the Prophets going in unto the Prophetess , and h●r conceiving a Son , concerning whom it is said , that before he should have knowledge to say my Father , and my M●ther , the Land should be forsak●n of both her Kings , in answer unto what is spoken of the Child of the Virgin , Chap. 7. v. 16. Chap. 8. v. 1. Fifthly , That the name of this Child was to be Immanuel , whereas he of whom we speak was called Jesus , Mat. 1.21 . Sixthly , That the Child here mentioned was to be fed and nourished with butter and hony , which cannot be spoken , nor is written of Jesus of N●z●reth . § 23 In answer unto th●se Obj●ctions , some l●arned men have granted unto the Jews , that th●se words of the Prophet were literally fulfilled in some one then a Virgin , and afterwards married in those dayes , and that they are only in a mystical sense , applyed by Matth●w to the bir●h of the Lord Jesus , as they say , are sundry other things that are spok●n p●imarily of oth●●s in the Old Testament . But the truth is , this Answer is neither ●a●e in its self , nor n●edfull as to the Argument of the Jews , nor consist●nt with the sen●e of the place , or Truth of the words themselves . First , It is not safe , as to the faith of Chris●i●ns . For wher●as the birth of the Messiah of a Virgin was so signal a Miracle , and so emi●ent a charact●ristical note of his person , if it be not directly fo●e●old and proph●si●d of in this place ; there was no one prediction of it made unto the Church of the Jews . Now how this should seem reasonable , whereas things of far less concernment are foretold , is not easily made to appear . S●condly , Upon th●s interpretation of the words , there is no ground left for the application of th●ir mystical sense which they pretend to be made by Matthew . For if indeed the Person primarily , directly and literally spoken of , did not conceive a Child w●ilest she was a Virgin , but only that she who was then a Virgin , did afterwards upon marriage conceive in the ordinary course of nature , there remains no ground for the application of what is spoken concerning her , unto one , who in , and after her conception , and the Birth of her Child , continued a Virgin. For although it be not required that there be an agreement in all things between the Type and the Antitype ; yet if there be no agreement between them , in that wherein the one is designed to signifie the other , they cannot on any account stand in that relation . David as he was a King , was a Type of Messiah the Great King. There was we know , not an absolute similitude in all things between David and him : nor was there any necessity , that so there should be , that he might be his Type . But yet if he had not been a King , he could have been no Type of him at all in his Kingdom . No more can any person here spoken of , unless she did conceive a Son , and bring forth continuing a Virgin , be a Type of her who was so to do . For how can the miraculous work of the Conception of a Virgin , be signified or expressed by the ordinary Conception of a Woman in the State of Wedlock ? Besid●s , this Answ●r is wholly needless , as to the objection of the Jews , and inconsistent with the sense of the place , as will be seen in the consideration of the words themselves . § 24 We have formerly e●inced that the foundation and end of the Judaical Church and State , and of the preservation of the Davidical family , was solely the bringing forth of the promised M●ssiah . And this the Event hath fully demonstrated in their utter rejection after the accomplishment of that end . And hence the pr●mise of the Messiah was the Foundation , Cause , and Reason of all other promises made unto that people , as to any mercy or priviledges , that as such , they were entrusted withal . For that for whose sake they were a people , must needs be the reason and cause of all good things ; that as a people were bestowed upon them . Thus God often promiseth them to do this or that unto them , for Abrahams sake , and Davids sake , that is upon the account of the promise of the Messiah signally made unto Abraham and David , when his bringing forth into the world was restrained unto their families and posterity . And hence also in times of streights and difficulties , when the people were pressed on every side , and laboured for deliverance , God oftentimes renewed unto them the promise of the Messiah , partly to support their spirits with expectation of his coming , and the salvation that it should be accompanied withall , and partly to give them assurance , that they should not be consumed or utterly perish under their calamity , because the great work of God by them in bringing forth the Messiah , was not yet accomplished . So to this purpose the 4. chapter of this Prophecy . And on this account it was , namely , of the temporal concernment of that people in the coming of the Messiah , that the promise of him was oftentimes mixed and interwoven with the mention of other things , that were of present use and advantage unto them ; so that it was not easie sometimes to distinguish the things that are properly spoken with reference unto him , from those other things which respected what was present ; seeing both sorts of them are together spoken of , and that to the same end and purpose . Upon these principles we may easily discover the true sense and importance of this § 25 prophetical prediction . Upon the infidelity of Ahaz , and the generality of the house of David with him , refusing a sign of deliverance tendred unto them , God tells them by his Prophet , that they had not only wearied his Messengers by their unbelief and hypocrisie , but that they were ready to weary himself also , v. 13. He was even almost wearied with their manifold provocations , during that Typical state and condition , wherein he kept them . However , for the present he had promised them deliverance , and although they had refused to ask a sign of him according unto his Command , yet he would preserve them from their present fears , and utter ruin , and in his due time accomplish his great and wonderful intendment , and that in a miraculous manner by causing a Virgin to conceive and bring forth that Son , on whose account they should be preserved . This is the ground of the promise of the Messiah in this place ; even to give them assurance that they should be preserved from utter destruction , because they were to continue their Church and State until his coming ; as also to comfort and support them during their distresses with the hopes and expectation of him ; for with the thoughts of his coming , do the Jews to this day relieve their spirits under their calamities , though they have had no renewed promise of him for near two thousand years . But how may it appear that it was the Messiah who should be thus born of a Virgin ? This the Prophet assures them , by telling them , in his Name , what he shall be , and be called accordingly , He shall be called Immanuel , or God with us ; he shall be so both in respect of his Person and Office ; for he shall be God and Man , and he shall reconcile God and Man , taking away the enmity and distance that was caused by sin . And this was such a description of the Messiah , as by which he was sufficiently known under the Old Testament , yea from the foundation of the world , as hath been before declared . And the Prophet further assures them , that this Immanuel shall be born , truly a man , and dwell amongst them , being brought up with the common food of the Country , until he came as other men , unto the years of discretion . Butter and Honey shall he eat , until he know to chuse the good , and refuse the evil . And this was enough for the consolation of Believers , as also for the security of the people from the desolation feared . But yet because all this discourse was occasioned by the war raised against Judah by the Kings of Israel and Damascus , unto the promise of their deliverance , God is pleased to add a threatning of judgement and destruction unto their adversaries ; and because he would limit a certain season for the execution of his Judgement upon them , as he had declared the safety and preservation of Judah , to depend on the birth of Immanuel of a Virgin in the appointed season , so as to their enemies that they should be cut off and destroyed , before the time that any child not yet born could come to the years of discretion , to chuse the good , or to refuse the evil , v. 16. Now that this is the true importance and meaning of the Prophecy , will evidently appear in our vindication of it from the exception of the Jews ( before laid down ) against its application by Matthew unto the Nativity of Jesus Christ. First , They except that it is not a Virgin that is here intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they § 26 say signifies any young Woman , and sometimes an Adulteress . This being the foundation of all their other objections , and on the determination whereof , the whole Controversie from this place dependeth , I shall fully clear the Truth of what we assert . For the Jews themselves will not deny , but that if the conception of a Virgin be intended , it must referr unto some other , and not to any in those daies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The word here used , is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal , hidden , kept close , reserved . Hence is that name of Virgins , partly in general from their being unknown by man , and partly from the universal custom of the East , wherein those Virgins who were of any esteem , or account , were kept hid and reserved from all publick or common conversation . Hence by the Grecians also they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shut up , or recluses , and their first appearance in publick they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the season of bringing them out from the retirements wherein they were hid . The original signification of the word then denotes precisely a Virgin , and cannot be wrested to a person living in the state of Wedlock , much less unto a prostitute Harlot , as the Jews pretend . Secondly , The constant use of the words dir●cts us to the same signification . It is seven times used in the Old Testament , and in every one of them doth still denote a Virgin , or Virgins , either in a proper , or metaphorical sense : The first time it is used , is Gen. 24. v. 43. where Rebeckah is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin , v. 16. She is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Maid , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man had not known her , so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Maid that no Man hath known ; that is , an unspotted Virgin. And doubtless such a one , and no other , was intended by Abrahams Servant for a Wife unto Isaac when he prayed , that She 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came forth to the water , might answer his token that he had fixed on . Again , it is us●d , Exod. 2.8 . where Moses Sister , who called her Mother unto Pharaohs Daughter , is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and her age being then probably not above nine or ten years old , with the course of her life in her Mothers house , declare her sufficiently to have been a Virgin. Once it is used in the Psalms in the plural number , Psal. 68. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst , the Virgins playing with Tymbrels ; where also none but Virgins properly so called , can be intended ; for they were by themselves exercised to celebrate the praises of God in the great Assembly . Twice is the word used in the same number in a metaphorical sense in the Canticles ; and in both places hath respect unto Virgins , chap. 1.3 . Therefore do the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love thee ; that is the Virgins , as they do a desirable person from whence the Allusion is taken . And chap. 6 , 7. They 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinguished first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queens , or the Kings married Wives ; and then from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Concubines : those who were admitted ad usum Thori , to the marriage-bed , though their children did not inherit with those of the married Wives : And therefore none but those who were properly Virgins , could be designed by that name : And by them are those denoted who keep themselves chast unto Christ , and undefiled in his Worship . Hence are they in the Revelations , chap. 14.5 . said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgins , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 17. persons unblameable before the Throne of God , having not defiled themselves with the special fornications of the great Whore. There remaineth only one place more wherein this word is used , whence the Jews would wrest somewhat to countenance their exceptions ; this is Prov. 30.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the way of a Man with a Maid . And who is intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , they say , the ensuing words declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is the way of an Adulteress , or a Woman an Adulteress , an Harlot , so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may it seems be such an one . But 1. Suppose the word should in this place be used in a sense quite contrary unto that of all other places wherein mention is made of it ; is it equal that we should take the importance of it from this one abuse , rather then from the constant use of it in other places ; especially considering that this place will by no means admit of that signification , as we shall immediately evince . Secondly , It is used here peculiarly with the prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is rendred by the LXX . in the abstract , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The way of a Man in his youth ; which sense Hierom follows viam viri in Adolesentia , and it may thus seem to be differenced from the same word in all other places . But Thirdly , Indeed the meaning of the wise man is evident , and it is a Virgin that he intended by the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way that a man taketh to corrupt a Virgin , and to compass his lust upon her . This is secret , hidden , full of snares , and evils , such as ought not to enter into the thoughts of a good man to conceive , much less to approve of . And therefore , whereas he saies of the residue of the Quaternion joyned with this , v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are too wonderful for me , he adds on the mention of this evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it not , or as Hierom , penitus ignoro , which he could not say of the way of natural generation . And by this means , she who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin , v. 19. is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Harlot , v. 20. and become impudent in sinning . A man having by subtle wicked waies prevailed against her chastity , and corrupted her Virginity , she afterwards becomes a common prostitute . And this I take to be the genuine meaning of the place , though it be not altogether improbable , that the wise man in the v. 20. proceedeth unto another especial instance of things secret and hidden in an adulterous Woman , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying as much as , so also , which it doth in sundry other places . And these are all the places besides that of the Prophet under consideration , wherein § 27 the word is used in the Old Testament . So that as its rise , its constant use also will admit of no other signification , but only that of an unspotted Virgin. Besides , the LXX . render it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin , and the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the other Targums express a Virgin by , Gen. 24.24 , 59. Esth. 2.2 . chap. 4.4 . Ruth 2.23 . 1 Sam. 25.42 . Neither is any word in the Scripture so constantly and invariably used to express an incorrupted Virgin as this is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect only unto Age , and signifies any one married , or unmarried , a Virgin , or one deflowred , so she be young . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is used for one corrupted , Deut. 22.23 , 24. As also for a Widdow , Joel 1.8 . So that by this word , a Virgin is precisely signified , or the Hebrews have no word denoting exactly that state and condition . And lastly , the prefixing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the denotation of the word the more signal . It is but twice more so prefixed , Gen. 24. and Exod. 2. In both which places the Jews themselves will not deny but that unspotted Virgins are intended . Further , There are other considerations offering themselves from the context , § 28 undeniably proving that it is the conception of a Virgin which is here intended and foretold . For first , it is plainly some marvelous thing , above , and contrary unto the ordinary course and operation of nature that is here spoken of . It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signal prodigie , and is given by God himself in the room of , and as something greater , and more marvelous than any thing that Ahaz could have asked either in Heaven above , or in the Earth beneath , had he made his choice according unto the tender made unto him . The Lord God himself shall give you a sign . The Emphasis used in giving the promise , denotes the marvelousness of the thing promised . Now certainly it was no such great matter that the Wife of Ahaz , which had before born him a Son who was now eight years of age , or the Wife of the Prophet , who was the Mother of Shearj●shub then present with his Father , or any Virgin then present immediately to be married , should bear a Son , so as to have it called a Prodigie , an eminent sign of Gods giving a thing that he should take upon his own power to perform , when within the same space of time hundreds of Sons were born to other Women in the same Country . And it is ridiculous what the Jews pretend , namely , that it was great in this , that the Prophet should foretell that Conception , as also that it should be a Son that should be born , and not a Daughter ; for the work and sign intimated doth not consist at all in the Truth of the Prophets prediction , but in the Greatness of the thing it self that was foretold . The Jews cannot assign either Virgin or Son that is here intended . Some of them § 29 affirm that Alma was the Wife of Ahaz , and the Son promised Hezekiah ; but this is rejected by Kimchi himself , acknowledging that Hezekiah was now eight years old , being born four years before his Father came to the Kingdom , in the fourth year of whose Reign this promise was given unto him . Others would have the Alma to be the Wife of the Prophet , and the Son promised to be Maker-shalal-hasbaz , whose birth is mentioned in the next chapter . But neither hath this any more colour of reason : For besides that , his Wife is constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prophetess , and could on no account be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin , having a Son some years old at that time accompanying his Father , that Son of hers in the eighth chapter , is promised as a sign quite to another purpose , nor could for any reason be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immanuel , whose the Land should be , which is said to belong unto this promised child . And for what they , lastly , add concerning some Virgin then standing by , who was shortly after to be married , it is as fond as any other of their imaginations ; for besides that the Prophet sayes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Virgin , as he would have done , had he directed his speech unto any one personally present ; it is a more arbitrary invention , no way countenanced from the Text or Context ; such as if men may be allowed in , it is easie for them to pervert the sense of holy Writ at their pleasure . On all which considerations it appeareth , that none can possibly in this promise be intended , but he whose birth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miraculous sign , as being born of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virgin , and who being born was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with us , both in respect of his person uniting the Natures of God and Man in one , and of his Office reconciling God and Man , that God might dwell with us in a way of favour and grace , and he whose the Land should be in an everlasting Kingdom . § 30 I have insisted the longer on this particular , because it comprizeth all that the Prophecy is cited for by the Evangelist , and all that we are concerned in it . This being proved and confirmed undeniably , that it is the Messiah whose birth is here foretold , as also that he was to be born of a Virgin , all other passages , whatever difficulty we may meet withall in them , must be interpreted in answer thereunto . And we have shewed before , that by reason of the Typical State and Condition of that people , many of the Promises of the Messiah were so mixed with things of th●ir then present temporal concernment ; that it is often a matter of some difficulty to distinguish between them . It is enough for us , that we prove unquestionably , that those passages which are applyed unto him in the New Testament were spoken of him intentionally in the Old ; which we have done in this place ; and what belonged unto the then present state of the Jews , we are not particularly concerned in . However we shall manifest in answer to the remaining exceptions of the Jews , that there is nothing mentioned in the whole Prophecy that hath any inconsistency with what we have declared , as to the sense of the principal point of it ; nay , that the whole of it is excellently suited unto the principal Scope already vindicated . § 31 That then which in the second place is objected by the Jews against our Application of this Place and Prophecy to Jesus Christ , is that the birth of the Child here promised , was to be a sign to Ahaz , and the House of David , of their deliverance from the two Kings who then waged war against them . And this they say the birth of the Messiah so many hundred years after could give them no pledge or assurance of . And ( 1. ) We do not say , that this was given them as a peculiar sign , or token of their present deliverance . Ahaz himself had before refused such a sign : But God only shews the Reason in general why he would not utterly cast them off , although they wearied him , but would yet deliver them as at other times . And this was because of that great work which he had to accomplish among them , which was to be signal , marvelous and miraculous . And this he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sign in its absolute , not relative sense , as denoting a work wonderfull , such as sometimes he wrought , to evidence his great power thereby . In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signs , are joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prodigies , Deut. 26.22 . Jer. 32.20 . Nehem. 9.10 . where the works so called , were great and marvellous , not signs formally of any thing , unless it were of the wonderful power of God whereby they were wrought . So the Miracles of our Saviour and the Apostles in the New Testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signs for the same , and no other cause . And the Word is thus absolutely used very often in the Old Testament . Besides , that which is Secondly alledged , that a thing that shall come to pass many ages after , cannot be made a sign of that which was to be done many ages before , is not universally true . The thing it self in its existence it is true cannot be made so a sign ; but it may in the Promise and prediction of it . And many instances we have of things promised for signs , which were not to exist in themselves , untill after the accomplishment of the things whereof they were signs , as Exod. 3.12 . 1 Sam. 11.34 . Isa. 37.10 . 1 Kings 22.25 . God intending by them the confirmation of their faith , who should live in the time of their actual accomplishment . Thirdly , This sign had the truth and force of a Promise although it was not immediately to be put in execution , and that is the reason , that the words here used , are one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conceive , in the preterperfect Tense , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in benoni , or Participle of the present Tense , to intimate the certainty of the events , as is usual in the prophetical Dialect . Their assurance then from this sign consisted herein , that God informs them , that as surely as he would accomplish the great promise of bringing forth the Messiah , and would put forth his marvelous power therein , that he should be conceived and born of a Virgin , so certain should be their present deliverance which they so desired . § 32 It is further insisted on by them , that the deliverance promised was to be wrought before the Child spoken of , should know to refuse the evil and chuse the good ; or should come to years of discretion , v. 16. and what was this unto him that was to be born some hundred years after ? Answ. ( 1. ) That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mentioned v. 16. is the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promised , v. 14. doth not appear . The Prophet by the command of God when he went unto the King with his message , took with him Shear-jashub his Son , v. 3. This certainly was for some especial end in the Word or Message that he had to deliver , the Child being then but an Infant , and of no use in the whole matter , unless to be made an instance of something that was to be done . It is therefore probable that he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the young Child designed , v. 16. before whose growing up to discretion , those Kings of Damascus and Samaria were destroyed , or ( 2. ) The Expression may denote the time of any Child 's being born and coming to the maturity of understanding , and so consequently the promised Child . In as short a space of time as this promised Child ; when he shall be born , shall come to know to refuse the evil , and choose the good , shall this deliverance be wrought . Their remaining Cavils are of little importance . The Child intended , Chap. 8. § 33 was to be the Son of the Prophet and Prophetess , and so not this Child that was to be born of a Virgin. Besides , he is plainly promised as a sign of other things then those treated of in this Chapter : Yea , of things quite contrary unto them . Again this Child they tell us was to be called Immanuel whereas the Son of Mary was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as they malitiously write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But this name is given to signifie what he should be , and do , and not what he should be commonly called . He was to be God and man in one person , to reconcile God and man ; to be every way Immanuel . And this kind of expression in the Scripture , when a thing is said to be called that which it is ; the name denoting the Being , Nature , and quality of it , is so frequent , that there is nothing peculiar in it as here used . See Isa. 1.26 . Chap. 8.3 . Chap. 9.6 . Jer. 23.6 . Zech. 8.2 . The like also may be said to that which th●y except in the last place , namely , that they know not that J●sus of Nazareth was brought up with Butter and Hony , which is foretold conc●rning this Child . For the expression signifies no more but that the Child should be educated with the common food of the Country , such as Children were in those places and times nourished withal : It being the especial blessing of that Land that it flowed with Milk and Honey . And thus have we asserted and vindicated the third characteristical note of the true Messiah , he was to be born of a Virgin , which none but only our Lord Jesus ever was from the foundation of the world . There remain yet other descriptive notes of the Messiah , consisting in what he was to § 34 teach , and do , and suffer , all of them guiding the faith of the Church unto our Lord Jesus , who in all things fully answered unto them all . I shall briefly pass through them , according unto our design and purpose ; and begin with what he was to teach . This Moses directs us unto , giving that great predescription of him , which we have Deut. 18.18 , 19. I will raise them up a Prophet from among their Brethren , like unto thee , and will put my words in his mouth , and he shall speak unto them all that I shall command him . And it shall come to pass , that wh●soever will not hearken unto my words , which he shall speak in my name , I will require it of him . This is that signal Testimony concerning the Messiah , which Philip urged out of Moses unto Nathaniel , John 1.45 . which Peter not only applyes unto him , but declares that he was soly intended in it , Acts 3.22 , 23. and Stephen seals that application with his blood , Acts 7.37 . Neither can , or do the Jews deny that the Messiah was to be a Prophet , or that he was promised unto the Church in the Wilderness in these words , but we shall consider the particulars of them . Sundry things are here asserted by Moses concerning the Messiah ; as ( 1. ) In general , § 35 that he should be a Prophet ; a Teacher of the Church , and not a King only . The Jews indeed , who greedily desire the things which outwardly attend Kingly Power and Dominion in this world , do principally fix their thoughts and expectations on his Kingdom . The Revelation of the Will of God which was to be made by him , they little desire or enquire after . But the common faith of their Ancestors from this and other places , was that the Messiah was to be a Prophet ; and reveal unto the Church the whole counsel of God , as we shall evince in our Comment on the first words of the Epistle . ( 2. ) That this Prophet should be raised up unto them from among their Brethren ; He shall be of the posterity of Abraham , and of the Tribe of Judah , as was promised of old ; or made of them according unto the flesh , Rom. 1.3.9.5 . So that as to his original or extract , he was to be born in the level of the people , from among his Brethren was be to be raised up ; Unto this Office of a Prophet and Teacher of the Church . ( 3. ) That he must be like unto Moses . The words are plain in many places , that in the ordinary course of Gods dealing with that Church among the Prophets , there was none like unto Moses , neither before , or after him . Hence Maimonides with his followers conclude , that nothing can ever be altered in their Law , because no Prophet was ever to arise of equal Authority with him , who was their Law-giver . But the words of the Text are plain . The Prophet here foretold , was to be like unto him , wherein he was peculiar and exempted from comparison with all other Prophets , which were to build on his foundation , without adding any thing to the Rule of Faith and Worship which he had revealed , or changing any thing therein . In that , is the Prophet here promised to be like unto him . That is , he was to be a Law-giver to the House of God , as our Apostle proves and declares , chap. 3.1 , 2 , 3 , 4 , 5. And we have the consent of the most sober among the Jews to the same purpose . The words of the Author of Sepher Ikkarim lib. 3. cap. 10. are remarkable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It cannot be , that there should not at some tim● , 〈◊〉 a Prophet , like unto Moses , or greater then he ; for Messiah the King should be like him , ●● greater then he : but thus , these words , there arose none like him , ought to be interpreted , not as though none should ever be like him , but that none should be like him , as to some particular qu●lity or accident ; or that in all the space of time , wherein the Prophets followed him , until Prophecy ceased , none should be like unto Moses ; but hereafter there shall be one like him , or rather greater then he . This is that which we affirmed before , in the whole Series of Prophets that succeeded in that Church building on Moses foundation , there was none like unto him ; but the Prophet here promised was to be so , and in other regards , as appears from other Testimonies , far greater then he . This was of old their common faith from this prediction of Moses . And wherein this likeness was to consist , our Apostle declares at large in his third chapter . Moses was the great Law-giver , by whom God revealed his mind , and will , as to his whole Worship , whilst the Church State instituted by him was to continue . Such a Prophet was the Messiah to be , a Law-giver , so as to abolish the old , and to institute new Rites of Worship , as we shall afterwards more fully prove and confirm . ( 4. ) This raising up of a Prophet , like unto Moses , declares that the whole will of God , as to his Worship , and the Churches obedience , was not yet revealed . Had it so been , there would have been no need of a Prophet like unto Moses , to lay new foundations as he had done . Those who succeeded building on what he had fixed , and therefore said not to be like unto him , would have sufficed . But there are new counsels of the Will of God , as yet hid , to be finally and fully revealed by this Prophet . And after his work is done , there is no intimation of any further Revelation to ensue . ( 5. ) The presence of God with this Prophet in his work is set down . He would put his word into his mouth , or speak in him , as our Apostle expresseth the same matter , chap. 1. v. 1. And lastly , his Ministry is further described from the Event , with respect unto them who would not submit unto his Authority , nor receive the Law of God at his mouth . God would require it at their hands , that is , as those words are interpreted by Peter , they should be cut off from among his people , or from being so . And this signal Commination in the accomplishment of it , gives light unto the whole praediction . Some of the Jews from these words have fancied unto themselves another great Prophet , whom they expect as they did of old , before the coming of the Messiah . So in their dealing with John the Baptist , they asked him whethe●●e was Elias , which he denied , because , though he were promised under that name , yet he was not that individual person whom they looked for , that is the soul of Elias the Tishbite , as Kimchi tells us with a body new created like unto the former . Wherein they further demand whether he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prophet promised by Moses , which he also denies , because that Prophet was no other then the Messiah , Joh. 1.21 . To this purpose also is it , that the Spirit of the Lord is promised to rest upon the Messiah , Isa. 11.3 . to make him of quick understanding in the fear of the Lord , that he might not judge after the sight of his eyes , &c. v. 3 , 4 , 5. So also cap. 61.1 , 2. And from this great Prophet , were the Isles of the Gentiles to receive the Law , chap. 42.1 , 2. The summ of all is , the Messiah was to be a Prophet , a Prophet like unto Moses ; that is a Law-giver , one that should finally and perfectly reveal the whole will and counsel of God ; all with that Authority , that whosoever refused to obey him should be exterminated , and cast out from the priviledge of being reckoned among the people of God. § 36 We are then in the next place to consider the Accomplishment of this promise , in the person of Jesus of Nazareth . Now this the story of him and the event do abundantly testifie , that he was a Prophet , and so esteemed by the Jews themselves , until through the envy of the Scribes and Pharisees , and their own unwillingness to admit of the purity and holiness of his Doctrine , they were stirred up to oppose and persecute him , as they had done all other Prophets , who in their several Generations foretold his coming , is evident from the records of the Evangelical story ; see Joh. 1.46 . chap. 6.17 . Act. 3.22 , 23. Their present obstinate denial hereof , is a meer contrivance to justifie themselves in their rejection and murder of him . But this is not all ; he was not only a Prophet in general , but he was that Prophet who was foretold by Moses , and all the Prophets , who built on his foundation , who was to put the last hand unto divine Revelations , in a full declaration of the w●ole counsel of God , the peculiar work of the Messiah ; and this we shall evince in the ensuing considerations of his Doctrine and Prophesie , with the success and event of them . First , The Nature of the Doctrine taught by this Prophet , gives Testimony unto our § 37 assertion . Whatever Characters of that Truth which is holy and heav●nly can rationally be conceived or apprehended , th●y are all eminently and incomparably imprinted on the Doctrine of Jesus Christ. Whatever tends to the glory of God , as the first Cause , and last End of all things , as the only Soveraign Ruler , Judge , and disposer of all , as the only infinitely holy , wise , righteous , good , gracious , merciful , powerful , faithful , independent Being , is clearly , evidently , and in a heave●ly manner revealed therein . Wha●ever is us●ful or suitable to excite and improve , all that is of good in man , in the n●ti●ns of his mind , or inclinations of his will , to discover his wants and defects that he may not ●xalt himself in his own imag●nation abov● h●s state and condition ; whatever is needful to reveal unto him , his End , or his Way , h●s Happiness , or the Means conducing thereunto , whatever may bring him into a d●e subjection unto God , and subordination unto his Glory ; whatever m●y te●ch him to be us●ful in all those Relations wherein he may be cast , within the bounds and compass of the moral principles of his nature , as a creature made for society ; w●atever is useful the deterr him from , and s●ppress in him every thing that is evil , even in those hidden seeds and Embrios of it which lye beneath the first instances that Reason can reach unto to discovery of , and that in an absolute universality , without th● l●ast indulgence on any pretence whatever , and to st●r him up , provoke him unto , and direct him in the practice of whatever thing is true , honest , just , pure , lovely , of good report , that is virtuous , or praise-worthy , that may begin , bound , guide , limit , finish , and perf●ct , the whole Systeme of moral actions in him in relation unto God himself , and others ; it is all revealed , confirmed , and ratified in the Doctrine of the Gospel of Jesus Christ. It hath-stood upon its trial above sixteen hundred years in the world , challenging the wit and malice of its adversaries , to discover any one thing or circumstance of any thing that is untrue , false , evil , uncomely , not useful , or inconvenient in it , or to find out any thing that is morally good , virtuous , useful , praise-worthy , in h●bit or exercise , in any instances of op●rations in any degree of intention of mind , any duty that man owes to God , others , or himself , that is not taught , injoyned , incouraged , and commanded by it ; or to discover any motives , incouragements , or reasons unto , and for the pursuit of that which is good , and the avoidance of evil that are true , real , solid , and rational , which it affordeth not unto them that embrace it . This absolute perfection of the Doctrine of this Prophet , joyned with those Characters of Divine Authority which are enst●mped on it , doth sufficiently evidence that it contains the great , promised , full , final Revelation of the Will of God , which was to be given forth by the Messiah . Add hereunto , that since the delivery of this Doctrine , the whole race of mankind hath not been able to invent , or find out any thing , that without the most palpable folly and madness might be added unto it , much less stand in competition with it , and it will it self sufficiently demonstrate its Author . Secondly , We have declared in the entrance of this discourse , that the Messiah was § 38 the means promised for the delivery of mankind from that woful estate of sin and misery whereunto they had cast themselves . This was declared unto all in general , this they believed whom God graciously enabled thereunto . But how this deliverance should be wrought in particular by the Messiah , how the works of the Devil should be destroyed , how God and Man should be reconciled , how sinners might recover a title unto their lost happiness , and be brought to an enjoyment of it ; this was unknown not only unto all the Sons of Men , but also to all the Angels in Heaven themselves ; who then shall unfold this mysterie which was hid in the counsel of God from the foundation of the world ? It was utterly beyond the reason and wisdom of man , to give any tolerable conjecture how these things should be effected and brought about . But all this is fully declared by this Prophet himself . In his Doctrine , in what he taught , doth this great and hidden mysterie of the Reconciliation and Salvation of mankind open it self gloriously to the minds and understandings of them that believe , whose eyes the God of this world hath not blinded , and them alone ; for although this promise of the Messiah was all that God gave out unto Adam , and by him unto his posterity to keep their hopes alive in their miserable condition in the Earth , yet such was its obscurity , that meeting with the minds of men full of darkness , and hearts set upon the pursuit of their lusts , it was as to the substance of it , utterly lost to the greatest part of mankind . Afterwards the thing it self was again retrived unto the faith and knowledge of some by new Revelations and Promises , only the manner of its accomplishment was still lost , hid in the depths of the bosom of the Almighty . But as we said by the preaching of Jesus , both the thing its self , and the manner of it , are together brought to light , made known , and established , beyond all the power of Satan , to prevail against it . This was the work of the promised Prophet ; this was done by Jesus of Nazareth , who is therefore both Lord and Christ. § 39 Thirdly , We have also declared , how God in his Wisdom and Soveraignty restrained the Promise unto Abraham and his posterity , shadowing out among them the accomplishment of it in Mosaical Rites and Institutions . And these also received manifold Explications by the succeeding Prophets . From the whole , a Systeme of Worship and Doctrine did arise , which turned wholly on this hinge of the promised Messiah , relating in all things to the salvation to be wrought by him . But yet the will and mind of God was in this whole dispensation so folded and wrapt up in Types , so vailed and shadowed by carnal Ordinances , so obscure and hid in Allegorical Expressions , that the bringing of them forth unto light , the removal of the clouds and shades that were cast upon them , with a declaration of the Nature , Reason , and Use of all those Institutions , was a work no less glorious then the very first Revelation of the promise it self . This was that which was reserved for the great Prophet , the Messiah ; for that God would prescribe Ordinances and Institutions unto his Church , whose full Nature , Use , and End , should be everlastingly unknown unto them , is unreasonable to imagine . Now this is done in the Doctrine of our Lord Jesus Christ. The spiritual End , Use and Nature of all these Sacrifices , and Typical Institutions , which unto them who were conversant only with their outside . Servile performances were an insupportable yoke of bondage , as the Jews find them unto this day , being never able to satisfie themselves in their most scrupulous attendance unto them , are all made evident and plain , and all that was taught by them accomplished . This was the work of the Prophet , like unto Moses . He fulfilled the End , and unvailed the mind of God in all these Institutions . And he hath done it so fully , that whoever looks upon them through his declaration of them , cannot but be amazed at the blindness and stupidity of the Jews , who rejecting the Revelation of the Counsel of God by him , adhere pertinaciously unto that whereof they understand aright no one title or syllable : for there is not the meanest Christian , who is instructed in the Doctrine of the Gospel , but can give a better account of the Nature , Use , and End of Mosaical Institutions , then all the profound Rabbins in the world either can , or ever could do . He that is least in the Kingdom of God , being greater in this light and knowledge , then John Baptist himself , who yet was not behind any of the Prophets that went before him . This I say , is that which the promised Prophet was to do ; and moreover , to add the Institutions of his own immediate Revelations , even as Moses had given them the Law of Ordinances of old . And in this superinstitution of new Ordinances of Worship thereby superceding those instituted by Moses , was he like unto him , as was foretold . § 40 Lastly , The Event confirms the Application of this Character unto the Lord Jesus . Whoever should not receive the word of this Prophet , God threatens to require it of him , that is , as themselves confess , to exterminate them from among the number of his people , or to reject them from being so . Now this was done by the body of the Jewish Nation ; they received him not , they obeyed not his voice , and what was the end of this their disobedience ? they who for their despising , persecuting , killing the former Prophets , were only corrected , chastened , afflicted , and again quickly recovered , out of the worst and greatest of their troubles , upon their rejection of him , and disobedience unto his voice , are cut off , destroyed , exterminated from the place of their solemn Worship , and utterly rejected from being the p●ople of God. Whatever may be conceived to be contained in the commination against those who disobey the voice of that Prophet promised , is all of it to the full , and in its whole extent , come upon the Jews , upon and for their disobedience unto the Doctrine of Jesus of Nazareth ; which added unto the foregoing considerations , undeniably prove him to have been that Prophet . There is yet another Character given of the Messiah in the Old Testament , namely , § 41 in what he was to suffer in the world , in the discharge of his work and office . This being that wherein the main foundation of the whole was to consist , and that which God knew would be most contrary to the appre●ension , and expectation of that carnal people , is of all other notes of him , most clearly and fully asserted . The nature and effects of these sufferings of the Messiah , and how they were to be satisfactory to the Justice of God ( without which apprehension of them , little or nothing of the promise , or of Mosaical Institutions can rightly be understood ) because we must treat of them in our explication of the Epistle it self , shall not here be insisted on . It is sufficient unto our present intention , that we prove that the Messiah was to suffer , and that as many other miseries , so death it self ; and this his suffering is foretold as a Character to know and discern him by , that Jesus of Nazareth by so many other demonstrations , and evident tokens proved to be the Messiah , did also suffer the utmost that could be inflicted on a man , and in particular the things and evils which the Messiah was to undergo , we shall not need to prove ; the Jews confess it , and even glory that their forefathers were the instrumental cause of his sufferings . Neither doth it at present concern us to declare what he suffered from God himself , what from man , what from Satan , in his life and death , in his soul and body , and all his concernments ; it being abundantly sufficient unto our present purpose , that he suffered all manner of miseries ; and lastly , death it self , and that not for himself , but for the sins of others . The first evident Testimony given hereunto , is in Psal. 22. from the beginning to § 42 the 22. vers . that sufferings , and those very great and unexpressible , are treated of in this Ps●lm , the Jews themselves confess , and the matter is too evident to be denied . That dereliction of God , tortures and pains in body and soul , revilings , mockings , with cruel death , are sufferings , is certain , and they are all here fore-told . Again , it is evident , that some individual person is designed as the subject of those sufferings . Most of the Jews would interpret this Psalm of the body of the people , to whom not one line in it can be properly applyed ; for besides , that the person intended , is spoken of singularly throughout the whole Prophecy , he is also plainly distinguished from all the people , of what sort soever ; from the evil amongst them who reviled and persecuted him , v. 7 , 8. and from the residue , whom he calls his Brethren , and the Congregation of Israel , v. 22. It cannot then be the Congregation of Israel that is spoken of ; for how can the Congregation of Israel be said to declare the praises of God , before the Congregation of Israel , which is the summ of Kimchi's Exposition . Some of them from the title of the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for the hind of the morning , would have it to be a Prophecy of Hester , who appeared as beautiful as the morning in the deliverance of Israel . But as the Title is of another importance , respecting the nature of the Psalm , not the person treated of in it , so they are not able to apply one verse or word in it unto her . Others of them plead , that it is David himself who is intended ; and this is not without some shadow of Truth ; for David might in some things propose his own afflictions and sufferings , as Types of the sufferings of the Messiah . But there are many things in this Psalm that cannot be applied unto him absolutely . When did any open their lips , and shake their heads at him , using the words mentioned , v. 7 , 8 ? When was he , or his blood poured forth like water , and all his bones dis-joynted , v. 14 ? When were his hands and feet pierced , v. 16 ? When did any part his garments , and cast lots on his vesture , v. 18 ? When was he brought to the dust of death , before his last and final dissolution , v. 15 ? And yet all these things were to be accomplished in the person of him , who is principally treated of in this Psalm . This whole Psalm then is a Prophecy of the Messiah , and absolutely of no other , as § 43 may further be evidenced from sundry passages in the Psalm it self . For first , it treats of one in whom the welfare of the whole Church was concerned ; they are therefore all of them invited to praise the Lord on his account , and for the event and success of his sufferings which they had the benefit of , v. 22 , 23 , Secondly , it is he , by whom the meek shall be satisfied , and obtain life eternal , v. 26. Thirdly , upon his sufferings , as the event and success of them the Gentiles are to be gathered in unto God , v. 27. All the ends of the World shall remember and turn unto the Lord , and all the kindreds of the Nations shall worship before thee . And this by the confession of the Jews is the proper work of the Messiah , to be effected in his dayes and by him alone . Fourthly , The preaching of the Truth and Righteousness and Faithfulness of God in his Promise unto all Nations , that is of the Gospel , ensues on the sufferings described , v. 31. which they also acknowledge to belong unto his dayes : So that it is the Messiah and he alone , who is absolutely and ultimately intended in this Psalm . § 44 Now the whole of what is here prophesied on , was so exactly fulfilled in Jesus of Nazareth , in all the instances of it , that it appears to be spoken directly of him , and no other . The manner of his sufferings is scarcely more cleared , expressed in the Story of it by the Evangelists , then it is here foretold by David in Prophecy , and therefore , many passages out of this Psalm are expressed by them in their Records . He it was who pressed with a sense of Gods dereliction cryed out , My God , my God , why hast thou forsaken me ? He it was that was accounted , a worm and no man , and reviled and reproached accordingly ; at him did men wagg their heads , and reproach him with his trust in God , his bones were drawn out of joint by the manner of his sufferings : his hands and feet were pierced , and upon his Vestures lots were cast ; upon his sufferings were the truth and Promises of God declared and preached unto all the world : so that it is his suffering alone which is before hand described in this Psalm . § 45 But the Jews except against our Application of this Psalm unto the Lord Jesus , as they imagine from our own principles , and greatly triumph in their supposed Advantage , indeed in their own blindness and ignorance . Jesus they tell us , in the opinion of Christians was God , and how can these things be spoken of God ; how could God cry out , my God , my God , why hast thou forsaken me , how could men pierce the hands and feet of God. And sundry of the like Queries are made by Kimchi on the several passages of this Psalm . But we know of how slender importance these things are . He who suffered was God ; but he suffered not as God , nor in that wherein he was God ; for he was man also , and as man , and in that wherein he was man , did he suffer . But their ignorance of the union of the Divine and Humane nature in the Person of Christ , each nature preserving its distinct properties and operations , is a thing which they would by no means be perswaded to part withall , because it stands them , as they suppose , in great stead , as furnishing them with those weak and pittiful Objections that they use to make against the Gospel . § 46 We have yet another signal Testimony unto the same purpose . Isa. 53. as the outward manner of the sufferings of the Messiah , with their actings who were instrumental therein , is principally considered in Psalm 22. so the inward nature , end and effect of them , are declared in this Prophecy . There are also sundry passages , relating unto the Covenant between the Lord Christ and his Father , for the carrying on of the work of Redemption by this way of suffering , which the antient Jews not understanding his Personal subsistence before his Incarnation , referred unto his soul , which they imagine to have been created at the beginning of the world . Now is there any Prophecy that fills the present Rabbins with more perplexities , or drives them to more absurdities and contradictions . It is not our present business to explicate the particular passages of the Prophecy , or to make Application of them unto the Messiah . It hath been done already by sundry learned men , and we also have cast our mite into this Sanctuary on another occasion . That which we insist on , is obvious to all ; namely , that dreadfull sufferings in Soul and Body , and that from the Will and good pleasure of God , for ends expressed in it , are here foretold and declared . Our enquiry is alone , after the Person spoken of ; for whoever he be , the Jews will not deny , but that he was to suffer all sorts of calamities . That it is the Messiah and none other , we have not only the Evidence of the Text and Context , and nature of the subject matter treated of , with the utter impossibility of applying the thing spoken of unto any person , without the overthrow of the whole faith of the Antient Church , but also all the advantage from the confession of the Jews that can be expected or need to be desired from Adversaries . For , § 47 First , The most Antient and best records of their Judgement , expresly affirm the Person spoken of , to be the Messiah . This is the Targum on the place which themselves esteem of unquestionable , if not of Divine Authority . The spring and rise of the whole Prophecy , as the Series of the Discourse manifests , is in v. 13. of Chap. 52. and there , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Behold my servant shall prosper , or deal wisely , are rendered by Jonathan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Behold my servant the Messiah shall prosper . And among others , the fifth verse of Chap. 53. is so Paraphrased by him , as that none of the Jews will pretend any other to be intended : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And he shall build the House of our Sanctuary , which is prophaned for our sins , and delivered for our iniquities , and in his Doctrine shall peace be multiplyed unto us ; and when we obey his word , our sin shall be forgiven us . Wherein though he much pervert the Text , yet to give us that sense , which by their own confession is applicable only to the Messiah : whereby as by other parts of his interpretation , he stopt the way unto the present Rabbinical evasions . The Translation of the LXX , they have formerly avouched as their own . And this also plainly refers the words to the Messiah and his sufferings ; though somewhat more obscurely then it is done in the Original . In the Talmud its self , lib. Saned . Tractat. Chelek : among other names they assign unto the Messiah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is one ; because it is said in this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truly he bore our infirmity . We have their antient Rabbins making the same acknowledgement . To this purpose they speak in Bereshith Rabba on Gen. 24.67 . This is Messiah the King who shall be in the Generation of the wicked , and shall reject them , and chuse the blessed God and his holy name , to serve him with his whole heart . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And he shall set his heart to seek mercy for Israel , to fast , and to humble himself for them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as it is said ( Isa. 53. ) he was wounded for our Trangressions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And when Israel sinneth , he seeketh mercy for them , as it is said again , and by his stripes are we healed . So Tanchuma on v. 13. Chap. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this is King Messiah . And not to repeat more particular Testimonies we have their full confession in Alshech on the place , with which I shall close the consent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Behold our Masters of blessed memory with one consent determine according as they received by Tradition , that it is concerning Messiah the King that these words are spoken . And therefore Abarbinel himself , who of all his companions hath taken most pains to corrupt and pervert this Prophecy , confesseth that all their antient Wise men consented with Ben Vzziel in his Targum . So that we have as full as suffrage unto this Character of the Messiah , from the Jews themselves , as can be desired or expected . We have strength also added unto this Testimony by the weakness of the opposition § 48 which at present they make unto our Application of this place unto the Messiah . It is rather rage then reason , that here they trust unto ; and seem to cry , pereant & amici , dummodo & inimici pereant . Let Targum , Talmud , Cabal Tradition , former Masters be esteemed Lyars , and deceived ; so that Christians may be disappointed . New Expositions and Applications of this Prophecy they coin , wherein they openly contradict one another ; yea , the same man ( as Abarbinel ) sometimes himself ; and when they have done , suggest such things as are utterly inconsistent with the faith of the antient Church concerning the Messiah , with follies innumerable no way deserving our serious consideration . The chief things which they most confide in , we shall speedily remove out of our way . First , Some of them say , that this Prophecy indeed concerneth the Messiah , but not Messiah Ben David , who shall be alwayes victorious , but Messiah Ben Joseph , who shall be slain in Battel against Gog and Magog . But ( 1. ) This figment wholly overthrows the faith of the true Messiah ; and they may as well make twenty as two of them . ( 2. ) That Ben Joseph whom they have coyned in their own brains , is to be a great Warrior from his first appearance , and after many Victories to be slain in a Battle , or at least , be reputed so to be . But this Prophecy is concerning a man , poor , destitute , despised , afflicted all his life , bound , imprisoned , rejected , scorned , condemned and slain under a pretence of Judgement , no one thing whereof they do , or can ascribe unto their Ben Joseph . 2. Others feign that the true Messiah was born long ago , and that he lived amongst the leprous people at the Gates of Rome , being himself leprous , and full of sores ; which as they say , is foretold in this Prophecy . Such monstrous imaginations as these might not be repeated without some kind of participation in the folly of their Authors , but that poor immortal souls are ruined by them ; and that they evidence what a foolish thing man is when left unto himself , or judicially given up to blindness and unbelief . We are ready to admire at the senseless stupidity of their fore-fathers , they do so themselves , who chose to worship Baal and Moloch , rather then the true God , who had so eminently revealed himself unto them ; but it doth no way exceed that of those who have lived since their rejection of the true Messiah , nor do we need any other instance then that before us to make good our Observation . And yet neither doth this Prodigie of folly , this leprosy , in any thing answer the words of the Prophecy ; nor indeed hath any countenance from any one word therein ; that single word they reflect upon , signifying any kind of infirmities or sorrows in general . 3. Some of them apply this Prophecy to Jeremiah , concerning whom Abarbinel affirms and that truly , that no one Line or Verse in the whole can with any colourable pretence be applyed unto him ; which also I have in particular manifested on another occasion . Himself applies it two wayes : ( 1. ) To Josia ; ( 2. ) To the whole body of the people ; contradicting himself in the Exposition of every particular instance , and the truth in the whole . But it is the whole people in their last desolation that they chiefly desire to wrest this Prophecy unto . But this is ( 1. ) Contrary to the Testimony of their Targum , and Talmud , all their antient Masters , and some of the wisest of their latter Doctors . ( 2. ) To their own principles , profession and belief ; for whereas they acknowledge that their present misery is continued on them for their sins , and that if they could but repent and live to God , their Messiah would undoubtedly come ; this place speaks of the perfect Innocency and Righteousness of him that suffers , no way on his own account deserving so to do , which if they once ascribe unto themselves , their Messiah being not yet come , they must for ever bid adiew to all their expectations of him . ( 3. ) Contrary to the express words of the Text , plainly describing one individual Person . ( 4. ) Contrary to the Context , distinguishing the people of the Jews , from him that was to suffer by them , among them , and for them , v. 3 , 4 , 5 , 6. ( 5. ) Contrary to every particular assertion and passage in the whole Prophecy , no one of them being applicable unto the body of the people . And all these things are so manifest unto every one who shall but read the place with attention , and without prejudice ; that they stand not in need of any farther confirmation : Hence Johannes Isaac confesseth , that the consideration of this place , was the means of his conversion . § 49 Again , The whole work promised from the foundation of the world to be accomplished by the Messiah , is here ascribed unto the person treated of , and his sufferings . Peace with God is to be made by his Chastisement , v. 5. and healing of our wounds by sin , is from his stripes . He bears the iniquity of the Church , v. 6. that they may find acceptance with God. In his hand the pleasure of the Lord for the Redemption of his people , was to prosper , v. 10. And he is to justifie them for whom he dyed , v. 11. If these and the like things here mentioned may be performed by any other , the Messiah may stay away , there is no work for him to do in this world . But if these are the things which God hath promised that he shall perform , then he , and none other is here intended . § 50 Neither are the Cavils of the Jews about the Application of some expressions unto the Lord Jesus , worth the least consideration . For besides that they may all of them be easily removed , the whole being exactly accomplished in him , and his passion set forth beyond any instance of a Prophetick description of a thing future , in the whole Scripture , let them but grant that the true and only Messiah was to converse among the people in a despised , contemned , reproached condition , that he was to be rejected by them , to be persecuted , to suffer , to bear our iniquities , and that from the hand of God , to make his soul an Offering for sin , by that means spiritually to redeem and save his people , and as themselves know well enough , that there is an end of this Controversie , so the Lord Jesus must and will on all hands be acknowledged to be the true and only Messiah . § 51 But that we may not seem to avoid any of their pretences , or exceptions that they make use of when they are pressed with this Testimony , I shall briefly consider what their latter Masters , who think themselves wiser ; in the Authors of their Targum , and Talmud , and all their antient Doctors who with one consent acknowledge the Messiah to be intended in this Prophecy , and wrest it unto the People of the Jews themselves , unto whom not one line or word of it is applicable , do object unto our interpretation of the place . First , Then they say , it is not the Prophet from the Lord , nor in the Persons of the people of the Jews , but the Kings of the Earth which formerly had afflicted them , who are mentioned Chap. 52. v. 15. who utter and speak the words of this Chapter , in an admiration of the blessed estate that the Jews shall at length attain unto . Answ. Any man that shall but view the Context , will easily see the shamefull folly of this evasion . For ( 1. ) Where is there any instance in the whole Scripture of the like introduction of Aliens and Forreigners , and the Prophets personating of them in what they say , and why should such a singular imagination here take place ? ( 2. ) How could they say ; Who hath believed our report , or the Doctrine that we had heard , and taught , concerning this person , or these persons ? Had the Kings and Nations so preached the misery and happiness ensuing of the people of the Jews , that they are forced to complain of the increduli●y of men , that they would not believe them ? and who would not believe them ? The Jews , they believe it well enough ; the Nations and their Kings , they are supposed to be the men complaining that they are not believed ; so that the fondness of this imagination is beyond expression . ( 3. ) How do they say , For the iniquity of my people he was stricken , v. 8. Who are they when the people themselves are supposed to speak ? In brief , let all the Jews in the world , find out one expression in the whole Prophecy tolerably suited unto this Hypothesis of theirs , and I shall be contented that the whole of it be granted unto them , and be used according to their desires . Secondly , They add , that the subject of this Prophecy is spoken of in the plural number , § 52 and so cannot intend any one singular person . This they indeavour to prove from those words of the Lord , v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render , à transgressione populi mei plaga illa . Lamo , is of the plural number , and so cannot respect any single person , but must denote the whole people . Answ. But what perverseness is this , whoever be intended in this Prophecy , he is spoken of twenty times as a single person ; and such things spoken of him , as can by no artifices be suited unto any collective body of people ; and shall one expression in the plural number out-weigh all these , and be made an Engine to pervert the whole context , and to render it unintelligible ? ( 2. ) Suppose yet the word to denote many , a people , and not one single person , will it not unavoidably follow , that here is a mention interserted occasionally of some other persons , besides him who is the principal subject of the Prophecy ; and so the sense can be no other , but that the people of the Prophet , that is , the Jews , should assuredly be punished for the rejection of him , whose person and work he prophesied about . ( 3. ) The truth is , the word hath not necessarily a plural signification , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamo , is most frequently put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the inserting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof we have sundry instances in the Scriptures , Gen. 6.20 , 2. Blessed be the Lord of Shem ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Canaan shall be his Servant : Lamo , for Lo , Job 20.23 . God shall cast the fury of his wrath upon him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall rain it upon him whilst he is eating ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So again , the same word is used , chap. 22. v. 2. Psal. 11. v. 7. The Righteous Lord loveth Righteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance doth behold the upright ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in this Prophet , chap. 44. v. 15. He maketh it a graven Image , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he falleth down to it . Lamo for Lo. And this is so known , that there is scarce any Grammarian of their own , who hath not taken notice of it ; so that this Exception also is evidently impertinent . They yet urge further those words , v. 10. He shall see his seed , he shall prolong his § 53 daies ; This , say they , is not agreeable unto any , but those who have children of their bodies begotten , in whom their daies are prolonged . Answ. 1. It were well if they would consider the words foregoing ; of his making his soul an offering for sin , that is , dying for it ; and then tell us , how he that doth so , can see his carnal seed afterwards , and in them prolong his daies . 2. He that is here spoken of , is directly distinguished from the seed , that is the people of God , so that they cannot be the subject of the Prophecy . 3. It is not said that he shall prolong his daies in his seed , but he himself shall prolong daies after his death , that is , upon his Resurrection he shall live eternally , which is called length of daies . 4. The seed here , are the seed spoken of , Psal. 22.30 . A seed that shall serve the Lord , and be all accounted unto him for a Generation . That is a spiritual seed , as the Gentiles are called the Children of Sion brought forth upon her traveling , Isa. 66.8 . Besides , how the Messiah shall obtain this seed , is expressed in the next verse ; By his knowledge shall my righteous Servant justifie many ; they are such as are converted to God by his Doctrine , and justified by Faith in him . And that Disciples should be called the seed , the off-spring , the children of their Masters , and Instructors , is so common among the Jews , and familiar unto them , as no phrases or expressions are more in use . Thus speaks expresly this Prophet also , chap. 8.18 . Behold , I and the Children whom the Lord hath given me ; and who were their Children , he declares , v. 16. bind up the Testimony , seal the Law among my Disciples : These were the Children whom the Lord had given him . And this is the summ of all that which any appearance of Reason is objected against our application of this place unto the Messiah ; which how weak and trivial it is , is obvious unto every ordinary understanding . § 54 We may yet add some other Testimonies to the same purpose . Dan●el tells us , cap. 9. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Messiah shall be cut off , that is , from the Land of the Living , and that not for himself . And Zech. 9.9 . It is said , he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor ; and in his best condition , riding on an Ass ; which place is interpreted by Solomon , Jarchi , and others , of the Messiah . He was also to be pierced , chap. 12.10 . Being the Shepherd , chap. 13.7 . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King as the Targum , that was to be smitten with the sword of the Lord. The Judge of Israel that was to be smitten with the Rod on the cheek , Mich. 4.1 . All denoting his persecution and suffering . § 55 Agreeable unto these Testimonies the Jews themselves have a Tradition about the sufferings of the Messiah , which sometimes breaks forth amongst them . In Midrash Tehillim , on Psal. 2. Rabbi Hana in the name of Rabbi Idi , sayes , that the Messiah must bear the third part of the Affliction that shall ever be in the world . And R. Machir , in Abkath Kocheb , affirms , that God inquired of the soul of the Messiah at the beginning of the Creation , whether he would endure sufferings and afflictions for the purging away the sins of his people , to which he answered , that he would hear them with joy . And that these sufferings of the Messiah are such , as that without the consideration of them , no rational account can be given of any of their services or sacrifices , shall in our Exposition be fully declared . Now upon these Testimonies it is evident , that the great Argument used by the Jews to disprove Jesus of Nazareth from being the true Messiah , namely , his meanness , poverty , persecutions , and sufferings in this world , doth strongly confirm the truth of our faith , that he only was so indeed . § 56 Unto these Characters given of the Messiah , we may also subjoyn sundry invincible Arguments proving our Lord Jesus Christ to be he that was promised . I shall add only some few of them , and that very briefly , because they have been by others in an especial manner at large insisted on . First , Then he testified of himself that he was the Messiah , and that those who believed not that he was so , should perish in their sins . Now because , according unto a general Rule he granted , that although the Testimony which he gave concerning himself , being the Testimony of the Son of God , was true , yet that it might be justly liable to exception amongst them , for the confirmation of his Assertion , he appeals to the works that he wrought , issuing the difference and question about his Testimony in this , that if his works were not such as never any other man wrought , or ever could work , but the Messiah only , that they should be at liberty as to their believing in him . The works , saith he , that my Father hath given me to finish , the same works that I do , bear witness of me , that the Father hath sent me , Joh. 5.36 . that is , to be the Messiah . His own Record he asserts to be true , appeals also to the Testimony of John , but shews it withall inferiour to those other witnesses which he had ; namely , the Scripture and his own works . And so also , chap. 10.37 . If I do not the works of my Father , believe me not . § 57 Many things might be insisted on for the confirmation of this Argument ; I shall only point at the Heads of them ; nor is there more necessary unto our present purpose . First , All true real Miracles are effects of divine Power . Many things prodigious , marvelous , or monstrous , besides the common and ordinary productions of nature , may be asserted , and brought forth by an extraordinary concurrence of Causes , not usually falling in such a juncture and coincidence ; many may be wrought by the great , hidden , and to us unknown power of wicked spirits ; many things may have an appearance of prodigie and wonder , by the force of some deceit , pretence , or delusion , that attend the manner of their declaration . But real Miracles are effects so above , besides , or contrary to the nature and efficacy of any , or all natural Causes , that by no application or disposition of them , though never so uncouth or unusual , they can be produced , and therefore must of necessity be the effects of an Almighty Creating Power , causing somewhat to exist in matter or manner out of nothing , or out of that which is more adverse unto the being or manner of existence given unto it , then nothing its self . Such are the works of raising the dead ; opening the eyes of men born blind , &c. And this Position the Jews will not deny , seeing they make it the foundation of their adherence unto the Law of Moses . § 58 Secondly , When God puts forth his Miracle-working Power , in the confirmation of any word or Doctrine , he avows it to be of , and from himself ; to be absolutely and infallibly true ; setting the fullest and openest seal unto it , which men who cannot discern his Essence or Being , are capable of receiving or discerning . And therefore when any Doctrine which in its self is such as becometh the Holiness and Righteousness of God , is confirmed by the emanation of his divine Power in the working of Miracles , there can no greater Assurance , even by God himself , be given of the Truth of it . Thirdly , The Lord Jesus , in the daies of his flesh , wrought many great , real Miracles , in the confirmation of the Testimony that he gave concerning himself , that § 59 he was the Christ the Son of God. So Joh. 5.20 . chap. 7.31 . chap. 10.25 . chap. 12.37 . Greater confirmation it could not have . Now that the Lord Jesus wrought the Miracles recorded by the Evangelists with others innumerable that are not recorded , Joh. 20.30 . chap. 21.25 . We have in general , all the Testimony , Evidence , and certainty that any man can possibly have of things which he saw not done with his own eyes ; and to suppose that a man can have no assurance of any thing but what he sees or feels himself , as it overthrows all the foundations of knowledge in the world , and of all humane society , yea of every thing that as men we either do , or know ; so being once granted , it will necessarily follow that we know not the things that we see any longer then whilst we see them ; no nor perhaps then neither ; seeing the evidence we have of knowing any thing by our senses , proceeds from principles and presumptions , which we never saw , nor can ever so do . And as for the Jews , we have all the advantage for the confirmation of what we affirm , that either we are capable of , or need to desire . First , We plead our own Records , that are written by the Evangelists . And herein we have but one request to make unto the Jews ; namely , that they would lay no Exceptions § 60 against them , which they know to be of equal force against the writings of Moses , and all the Prophets . If they declare themselves to be such Bedlams , as to set their own houses on fire , for no other end , but to endanger their neighbours ; if they will destroy the principles of their own Faith and Religion , to cast the broken pieces of them at the heads of Christians ; if they cry , pereant amici dummodo & pereant inimici , they are not fit to be any longer contended withall . I desire then to know what one Exception the Jews can lay against this Record , which mutatis mutandis may not be laid against the Mosaical Writings : And if they have alwaies concluded all such Exceptions , to be invalid as to an opposition unto those grounds and evidences on which they believe those Writings ; why will they not give us leave to affirm the same of them , in reference unto those which we receive and believe , on no less certain Testimonies and Evidencies . Unless then they can except any thing to the credit of our Writers , or disprove that which is written by them , from Records of equal weight with them , which they can never do , nor do attempt it , they have nothing reasonable to plead in this Cause . To tell us that they do not believe what is written by them , neither did their forefathers , is , as to themselves no more then we know , and as to their forefathers , nothing but what those very Writers testifie concerning them ; and to look for their consent unto that in any Record , which that Record witnesseth that they dissented from , is to overthrow the Record it self , and all that is contained in it . The Jews then have nothing to oppose unto this Testimony , but only their own unbelief ; which for all the Reasons that have been insisted on , cannot be admitted as any just Exception ; story or circumstance they have none to oppose unto it . Secondly , We plead the Notoriety of the Miracles wrought by Christ , and the Tradition delivering them down unto us . This also the Jews plead concerning the Miracles § 61 of Moses . They were , say they , openly wrought in the sight of all Israel , and that they were so wrought , the Testimony of Israel in succeeding Ages , is , next the Writings its self , the best and only witness they have of them . And wherein doth our Testimony come short of theirs ? Nay , on both accounts , of their first notoriety , and succeeding Tradition , it far exceeds what they have to plead . For as the Miracles of Moses were wrought openly ; so the most of them were so only in the sight of that one People whom he had under his own conduct , in a wilderness , remote from any converse with other Nations ; and that in those dark times of the world , wherein men were generally stupid and credulous , as having not been imposed on by the delusions , which the following Ages were awakened by . The Jews also lay no greater weight on any Miracles then th●y do on those which were wrought in the wilderness of Midian , which had no witness unto them , but that of Moses himself . But the Miracles of Jesus were all , or most of them , wrought before the eyes of multitudes , envying , hating , and persecuting of him ; and that in the most knowing daies of the world , when Reason and Learning had improved the light of the minds of men , to the utmost of their capacity , in , and upon multitudes for sundry years together , being all of them sifted by his adversaries , to try if they could discover any thing of deceit in them . And although his personal Ministry was confined to one Nation , yet the Miracles wrought by his Disciples in his Name and by his Power , for the confirmation of his being the Messiah , were spread all the world over , so that all mankind were filled first with the report of them , and then satisfied with their truth ; and lastly , the generality of them with faith in him , which they directed unto . The notoriety therefore of his Miracles , far exceedeth that of those of Moses . And for the means whereby the certainty of them is continued unto us , whether we respect the number of persons confirming it , or their quality , or their dis-interest as to any carnal advantage , or their suffering for their Testimony , it is notorious that the Jews condition confined meerly to themselves , is no way to be compared with it . So that we may truly say , that no Jew can possibly on any rational account , give credit unto the Truth of the Miracles wrought by Moses , and deny it unto them wrought by the Lord Jesus . § 62 But yet there seems somewhat further necessary in this case . Though there were Miracles wrought by our Saviour , yet they might be every way inferiour unto them wrought by Moses , and so not sufficient to testifie unto a Doctrine and Authority removing and abolishing the Laws and Customs instituted by Moses . And this the Jews of old seemed to have had respect unto , in their endless tumultuary Calling after Signs and Miracles . And hence , though the Lord Christ sometimes pleaded with them the works that he wrought , leaving them to stand and fall according unto the evidence of them , Joh. 15.24 . chap. 10.37 . As also did the Apostles afterwards , Act. 2.22 . unto the astonishment of all , and satisfaction of the less obdurate , Job . 7.31 . chap. 12.37 . Yet both he himself constantly refused to gratifie their curiosity and unbelief , when they required any Sign or Miracle of him , Matth. 12.38 , 39. chap. 16.4 . Luk. 11.29 . And the Apostle expresly condemneth the whole principle in them , as that which in the preaching of the Gospel was not to be gratified , nor much attended unto , 1 Cor. 1.22 . But yet neither is there any strength wanting unto our Argument on this account also . For although it be not at all necessary , that he who comes with an after-Revelation of the will of God , reversing any thing before established , should be attested unto with more Miracles , or those that are more signal , then he or they were , who were the instruments of the first Revelation of things to be repealed ( seeing no more is required but that he be sufficiently evidenced to be sent of God , which may be done by one true real Miracle , as well as by a thousand ) yet the wisdom of God hath so ordered things , that the Miracles wrought by the Lord Jesus , did on many accounts exceed those wrought by Moses , as by a comparison in some particular instances will appear . First , The number of them gives them the preheminence . The Jews contend that § 63 there were seventy six Miracles wrought by Moses , whereas those of all other Prophets , as they observe , amount but unto seventy four ; for so do they lay hold on every occasion to exalt him , who yet judgeth and condemneth them . To make up this number , they reckon up sundry things that happened about his birth , and death , far enough from Miracles wrought by him , or in the confirmation of his Ministry : They add also every extraordinary work of God that fell out in his daies , to the same purpose . Be it so then , that so many Miracles were wrought by Moses , as we are far from diminishing any thing of the Glory of his Ministry , yet what are those compared unto those wrought by Christ , and his Apostles , in his Name , and by his Power and Authority ? Those that are recorded of his own , are not easily reckoned up , and yet those that are written , are far the least part of what he did perform , and that in the space of three or four years , whereas those of Moses were scattered unto the whole course of his life , for an hundred and twenty years . Thus John assures us , that he did many more signs besides those that are written , chap. 20.30 , 31. and that his Testimony is equal unto that of Moses , we have proved before . He adds , that the world could not contain the Books that might be written of his Miracles , chap. 21.25 . by which usual hyperbole , a great multitude is designed . Nor did the Writers of the Story of the Gospel agree to give an account of all the Miracles that were wrought by the Author of it , but only to leave sufficient instances on record of his Divine Power , in the effecting of them . For this end they singled out some works that were occasionally attended with some Disputes or Preachings , tending unto the opening and confirmation of the Doctrine of the Gospel . Thus upon the coming of the Disciples of John unto him , it is said , Luk. 7.21 . In that same hour he cured many of their infirmities and plagues , and of evil spirits , and unto many that were blind he gave sight . The particular stories of none of these are any where mentioned ; nor had that season been at all remembred , but upon occasion of those Persons who were sent unto him ; the present works which they saw , being made the ground of that answer which he returned unto their Master ; v. 22. Go tell John the things which ye have seen and heard , how that the blind see , &c. Considering therefore what is elsewhere written , of all the Regions about bringing in their sick , weak , and impotent , and of the cures of Persons by the touching of his garment , it is evident that his Personal Miracles amounted unto thousands , which might well give occasion to the Hyperbole used by John in recounting of them . Hence some among the Jews were convinced that he was the Messiah , not only by the greatness , but also by the number of his works , John 7.31 . Many of the People believed on him , and said , when Christ cometh will he do more Miracles then these , which this man doeth ? And what are the seventy six Miracles of Moses unto those , as to number , which in the first place the Jews glory in ? And if we may add those which were wrought by his power by them that preached the Gospel on his Commission : as they are all of the same efficacy unto the end proposed , or confirmation of his being the Messiah , they amount not unto thousands only , but probably unto millions . For of this sort were all the miraculous gifts of the Holy Ghost , that were granted unto the Church all the world over . So that as to the number of Miracles , he was sufficiently by them attested unto , to be the Messiah , the great Law-giver of the people of the New Covenant . Again , The Jews much insist on this , that all other Prophets wrought Miracles by § 64 the Intervention of Prayer , Moses alone without it at his own pleasure . The Rod they say was committed unto him as a Kingly Scepter , to denote that Authority whereunto the whole nature of things gave place . It is true indeed it is not recorded that Moses prayed in words before every Miracle that was wrought by him ; or in reference unto his Ministry : but yet this is plain in story , that he wrought no mighty work , but either upon his prayer , or some express command and direction from God in particular ; which everts the Judaical pretence of an abiding power remaining with him , enabling him to work Miracles when and how he would . But this which they falsly ascribe unto Moses , was eminently true in the Lord Jesus . Those thousands of miraculous works which he wrought , were the arbitrary effects of a word of command , without any especial direction for every new work ; arguing the constant presence of an infinite power with him exerted according to his will. Come forth of him , come out of the grave , I will , be thou clean , be ye opened , and the like expressions he used as signs and pledges thereof . Thus was it not with Moses , as the story manifests ; yea , he himself greatly doubted of the greatest effect of the Divine power put forth by him , when he smote the Rock to bring forth water . The nature of the Miracles also wrought by the one and the other may be compared , § 65 and we shall see from thence on which side the pre-eminence will be found . For those wrought by Moses , or by God himself whilest he employed him in the service of giving the Law , and the delivery of the people , they were for the most part portentous Prodigies , suited to fill men with wonder , astonishment and fear . Such were all the signs of the presence of God on Mount Sinai . The effects also of most of them were evil and destructive , proceeding from wrath and indignation against sin and sinners ; such were all the mighty works wrought in Aegypt ; such those of the swallowing up of Dathan and Abiram in the Wilderness . Those that tended unto the good and relief of mankind , as the bringing of water from the rock , were typical , and occasional . And those kinds of works were suited unto that Ministry of Death and Condemnation , which was committed unto him . But on the other side , the mighty works of the Lord Jesus , were evidently effects of Goodness , as well as of Power , and consisted in things useful and helpful unto mankind . Healing the sick , opening the eyes of the blind , and ears of the deaf , giving strength to the lame ; casting out of Devils , feeding hungry multitudes , raising the dead , are things amiable and useful . And though terrible Prodigies may more affect and astonish carnal minds , such as the Jews were filled with , yet these works of Grace and Goodness , do more allure those who attend unto the dictates of right Reason . Evidences they were of a gracious Ministry , tending unto salvation and peace , in every kind ; such as that of the Messiah was promised and foretold to be . As Miracles then were the tokens of their several Ministries , and bespake the nature of them , those of the Lord Christ were exceedingly more excellent then those of Moses . § 66 Furthermore , as Moses had not a power of working miracles constantly resident with him , which he might exert according unto his own will ; so he was very far from being able to communicate any such power unto others . God indeed took of the Spirit that was on him , and gave it unto the Elders that were to be joyned with him in the Government of the people , Numb . 11.25 . but yet neither was there a power of working miracles going along with that Spirit , but only ability for Rule and Government ; nor yet was that communication of it any act of Moses at all . But now our Lord Jesus , as he had the Divine Power mentioned alwayes with him , so he could give Authority and Power unto whom he pleased , to effect all such miraculous works , as were any way necessary for the confirmation of their Doctrine . Of this nature was the Commission which he gave the Twelve when he sent them forth , Matth. 10.8 . Heal the sick , cleanse the Lepers , raise the dead , cast out Devils . As also that unto the LXX . Luke 10.17 , 19. yea , he promised them , which also came to pass , that by his power and presence with them , they should do greater things then those which they had seen him to do . John 14.12 . Mark 16.17 . And this difference is so eminent that nothing can be objected against it . This more evidently confirmed him to be the Master , then all the mighty works which he wrought in his own Person on the earth . § 67 Again , all the miracles of Moses ended with his life . The Jews indeed some of them tell us a company of foolish stories about his death , which as their manner is , they would fix on those words , Deut. 34.5 . and Moses dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the mouth or word of the Lord ; as namely , how he contended with ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Angel of Death , and drove him away with his rod , so that he could not dye , until God laid his mouth unto his , and so took out his soul from him . But these figments are shamefull , and such as become none but themselves . However these things extended only unto his death ; therewith ended his Ministry and Miracles . But now the greatest Miracle of our Lord Jesus , was wrought by him , after the violent and cruel death which he underwent for our sakes . For he took his life again , and raised himself from the dead , John 10.17 , 18. This being performed by him , after the dissolution of his humane nature in the open visible separation of his body and soul , in which state it was utterly impossible , that that nature should put forth any act toward the retrievement of its former condition , manifested his existence in another superiour nature , acting with power on the humane in the same Person . And this one Miracle was a sufficient vindication of the truth which he had taught concerning himself ; namely , that he was the Messiah the Son of God. And though any should question his being raised again from the dead by his own power , yet the evidence is uncontrollable , that he was raised again by the power of God , without the application of the means and Ministry of any other ; whereby the Holy and Eternal God of truth , entitled himself unto all that he had taught concerning his Person and Office , whilest he was alive . And this leaves no room for haesitation in this matter : For this being granted , none will deny , but that he was the Messiah ; and what principles we proceed upon for the proof of it unto the Jews , hath been before declared . § 68 Unto what hath been summarily recounted , we may lastly add the continuance of the miracles wrought by his power , after his leaving of this world , and his Ascention into Heaven . And there is in them an additional evidence unto what hath been insisted on . For whereas the miraculous works that were wrought by himself and his Disciples , whilest he conversed with them in the flesh , were confined , as we observed before , unto the Land of Canaan , those who afterwards received power from above by his Grant and Donation , continued to assert the like mighty works and miracles all the world over ; so that within the space of a few years , there was scarce a famous Town or City in the world , wherein some of his Disciples had not received the miraculous gifts of the Holy Ghost . And this also distinctly confirms him to be the promised Messiah : for whereas the Isles of the Gentiles were to wait for , and to receive his Law , it was necessary that among them also it should receive this solemn kind of attestation from Heaven . § 69 Now from what hath been spoken it appears , not only that the Miracles wrought by Jesus , were sufficient to confirm the Testimony which he gave concerning himself ; namely , that he was the promised Messiah , the Son of God ; but also that they were so much more eminent then those wherewith God was pleased to confirm the Ministry of Moses in the giving of the Law , that the Jews have no Reason to doubt or question his Authority , for the reversing of any Institutions of Worship , which they had formerly been obliged unto . To close this Argument , I shall only manifest , that the Jews of old were convinced § 70 of the truth of the Miracles wrought by the Lord Jesus , and therein a little discover the variety of those pretences , whereby they attempt to shield themselves from the natural consequence of that conviction . 1. For those who lived in his own dayes : see Matth. 18.11 , 12 , 13 , 14. Joh. 7.31 . Chap. 19.16 , 24. Acts 4.16 . Acts 19.13 . Neither did they at any time , dispute his works , but only the power whereby they were wrought : of which afterwards . 2. The fame and reputation of them , was such amongst them , that those who made an Art and Trade of casting out of Devils , used the invocation of the name of Jesus over their possessed , which the notoriety of his exerting his Divine power in that kind of works , induced them unto : See Acts 19.13 . They adjured the Spirits by the Name of Jesus whom Paul preached , observing the miracles that he wrought in that name . For they being ignorant of the true way and means whereby the Apostle wrought his miraculous works , after the manner of Magicians they used the name of him whom he preached , in their Exorcisms , as it was ever the custom of that sort of men to intermix their charms with the names of such persons , as they knew to have excelled in mighty works . And that this was common among the Jews of those dayes , is evident from Luke 9.49 . which could no otherwise arise , but from a general consent in the acknowledgement of the works wrought by him . 3. We have also hereunto the suffrage of the Talmudical Rabbins themselves , the most malitious adversaries that ever the Lord Jesus had in this world . They intend not indeed to bear witness unto his miracles ; but partly whilest they relate stories that were continued amongst them by Tradition , partly whilest they endeavour to shield their unbelief from the Arguments taken from them , they tacitly acknowledge , that they were indeed wrought by him . This I say they do , whilest they labour to shew by what wayes and means those Prodigies , and wondrou● works which are recorded of him , were wrought and effected . For they who say this or that was the way , whereby such a thing was accomplished , do plainly acknowledge the doing of the thing it self ; Greater evidence of their self-conviction , it is impossible they should give in or need we desire . First , In the Talmud its self they have traditional stories of miracles wrought by the § 71 Disciples of Jesus , and by others in his name ; which although they are like the rest of their Narrations , foolish and insipid , yet they evidence the Tradition that was amongst them from the forementioned conviction . Thus in Aboda Zara they have a story concerning James ( who lived longest amongst them ) It happened they say , that Eleacer the Son of Dama was bitten by a Serpent ; and James of the Village of Sechaniah ( that is Bethany ) came to cure him in the name of Jesus ( the son of Pandira ) but R. Ishmael opposed him , and said , it is not lawful for thee thou Son of Dama : So owning that Miracles and Cures were wrought by James in the name of Jesus . And in Sabbat . Hierusal . Distinct. Schemona Scheraticin : they tell us that the Son of Rab. Jose the Son of Levi had swallowed poyson ; a certain man came and communed with him in the name of Jesus the Son of Pandira ; and he was healed ; but when he was gone out , one said unto him , how didst thou advice him , he said by such a word ; the other replied , tha● it had been better for him to have dyed , then to have heard that word . I mention these things , only to shew that they were never able to stifle the Tradition that passed among themselves , concerning the Miracles wrought by Jesus and his Disciples . But this conviction more evidently discovers its self in their endeavours to assign his § 72 mighty works unto other causes , so that they may not from them be forced to acknowledge his Divine power , and the presence of God with him . And there are two pretences which they make use of . The first is that of their fore-fathers , Mat. 12.24 . They would have the Devil to be the Author of them , and that he wrought them by Magical Incantations . This they pleaded of old ; and this some of them pretend to adhere unto , to this day ; the folly of which blasphemy both reflects upon themselves , and is demonstratively removable from him , whom to their eternal ruine , they seek to reproach . For , 1. Do they not know , that their own Moses was generally esteemed by the wisest of the Heathen , to have been skilled and exercised in Magick . So Pliny and Apuleius testifie , and that he wrought wonders by vertue thereof , as Celsus contends at large . And can they fix on a readier course to confirm such a suspicion in the minds of Atheistical Scoffers , then by their own taking up the same accusation against the Author of more , and greater miracles then those wrought by Moses ? What colour of answer can they return unto his reproaches , whilest themselves with more open impudence manage the same accusation against the Lord Jesus ? Besides , as is confessed , Aegypt was the spring of Magical incantations , the worlds Academy for that diabolical cunning , where , almost alone , it was had in honour and reputation . There in the Kings Court had Moses his education and conversation forty years . How much more just then , though sufficiently unjust , might a suspicion seem concerning him of his being skilled in that falsly called Wisdom , then concerning our Lord Jesus , who was persecuted thither , and returned thence in his infancy , which they childishly object unto him ? So that in this whole vain pretence they do nothing but attempt to cast down their own foundations . 2. Neither indeed do they account the skill in , and use of Magical incantations a crime , but an Excellency . Josephus would have us believe that the Art of Magick , and the invention of incantations , was part of the Wisdom of Solomon . And their Talmudical Doctors do expresly approve of that diabolical Art. Nothing then but extream malice and desperation , would put them upon inventing this Cloke for their infidelity , which not only casts down the foundation of their own Profession , but involves also a contradiction unto those Principles , which at other times they avouch . So that Rabbi Achor was mistaken when he gave out that as a Prophecy , which was indeed an history , namely , that a generation of ungodly men among the Jews would not believe the things that the Messiah should do , but should affirm that he doth them by Art Magical . § 73 For the blasphemy its self , there needs no other answer be given unto it , but what was returned by our Lord Jesus of old . If these things had been done by Magical incantations , and consequently the assistance of the Devil , it must needs be upon a division of those wicked spirits among themselves , and that upon the main design of their Kingdom , Dominion and Interest in this world . The open and proclaimed work of our Lord Jesus in this world , was by all wayes and means to overthrow the Kingdom of Satan and his works . This he privately taught , this he publickly declared to be the main end of his coming into this world . The Works and Miracles which he wrought , were very many , innumerable of them exercised on Devils , themselves , to their shame , terror , and dispossession of the habitations they had invaded . In , and during this work , he declares them to all the world , to be evil , wicked , malicious , unclean , and lying spirits , reserved for everlasting destruction in Hell , under the wrath of the great God. For this cause , they on the other side ceased not to oppose him , and to stir up all the world against him , untill they thought they had prevailed in his death . If men therefore shall imagine or fancy , that the works of Christ against the interest of Satan , upon his Person , unto his shame ; wrought to confirm a Doctrine , teaching all the world to avoid him , abhor him , fight and contend against him , commending every thing that he hates , with promises of life eternal unto them who forsake him , and maintain his quarrel against him , threatning every thing that he loves , and labours to promote in the world with eternal vengeance , were wrought by his help and assistance , they had more need to be sent unto the place where the maladies of those distracted of their Wits are attended , then to have an answer given unto their folly . § 74 They have yet another pretence to preserve themselves from the efficacy of this self-conviction . But this is so perfectly Judaical ; that is , so full of monstrous , ridiculous figments , that nothing but an aim to discover their present desperate folly , and with what unmanly inventions , they endeavour to cover themselves from the light of their own conviction , can give countenance unto the repetition of it . Besides the Fable its self is vulgarly known , and I shall therefore only give a brief compendium of it , seeing it may not be wholly avoided . The story they tell us is this ; There was a stone in the Sanctum Sanctorum , under the Ark , wherein was written Shem Hamphorash , ( so the Cabalists call the Name Jehovah ) He that could learn this Name , might by the vertue of it , do what miracles he pleased . Wherefore the Wise men fearing what might ensue thereon , made two Brazen Dogs , and set them on two Pillars before the door of the Sanctuary : And it was so , that when any one went in , and learned that Name , as he came out , those Dogs barked so horribly , that they frighted him , and made him forget the Name that he had learned . But Jesus of Nazareth going in , wrote the Name in Parchment , and put it within the skin of his leg , and closed the skin upon it ; so that though he lost the remembrance of it at his coming out , by the barking of the brazen Dogs , yet he recovered the knowledge of it again out of the Parchment in his leg ; and by vertue thereof , he wrought miracles , walked on the Sea , cured the lame , raised the dead , and opened the eyes of the blind . That alone which from hence we aim to evince , is the conviction that the most stubborn of the Jews had of the miracles of our blessed Saviour . Had they not been openly performed , and undeniably attested ▪ no Creatures that ever had the shape of men , or any thing more of modesty then the Brazen Dogs they talk of , would have betaken themselves to such monstrous foolish figments , for a countenance and pretence unto the rejection of him and them . He that should contend , that the Sun did not shine all the last year , and should give this reason of his Assertion , because a certain man of his acquaintance climbed up to Heaven by a Ladder , and put him in a Box , and kept him close in his Chamber all that while , would speak to the full , with as much probability and appearance of truth , as the grand Rabbins do in this Tale. Every word in their story is a Monster . The stone , the writing of the name of God in it , the vertue of the pronuntiation of that name , the Brazen Dogs , the entrance of a private man into the Sanctum Sanctorum ; the barking of the Dogs , are Dreams becoming men under a poenal infatuation and blindness , not much distant from those Chains of Darkness wherewith Satan himself is kept bound unto the Judgement of the Great Day . Fourthly , We must not forget the Testimony of his Disciples who conversed with § 75 him , and were eye Witnesses of his Miracles , especially of his rising from the dead . These , with multitudes ascertained of the Truth by their Testimony , to witness it unto the world willingly forewent all temporal interests , exposing themselves to dangers innumerable ; and lastly , sealed their Testimony with their blood , shed by the most exquisite tortures that the malice of Hell could invent , all in expectation of acceptance with him , and a reward from him , which depended on the truth of the Miracles , which they asserted him to have wrought and performed . From all these considerations , we may safely conclude , that it is utterly impossible , that the nature of man should be more ascertained of any thing that ever was in this world , then we may be of the Miracles wrought by our Lord Jesus . Now all these as we have declared , were wrought by the Divine Power of God to confirm the Truth of his being the promised Messiah . And if this were not so , it is impossible that God should ever more require an Assent unto any Revelation of his mind or Will , none being capable of a more evident and full confirmation so to be , then this hath received , of Jesus being the Christ. The Application of this Consideration in particular unto his Resurrection from the dead , hath been the special subject of so many Writers , that I shall not farther insist upon it . One Argument more , taken from the success that the Doctrine of Jesus hath had § 76 in the world , shall close this Discourse . What was his outward condition in this world , we acknowledge , and the Jews triumph in . The Poverty of it , the Contempt and Reproach that it was exposed unto , was one of the chief pretences that they had , and have to this day for their refusal of him . The time wherein he came , was that as hath been shewed , wherein the Jews were in daily expectation of their Messiah , and when the residue of mankind were in the full enjoyment of all that Light , Wisdom and Knowledge , which the Principles of nature could attain unto . In this state of things , a poor man , living in an obscure Village of Galilee , not taught by men so much as to read , begins to Preach and to declare himself to be the Messiah , the Son of God , the Saviour of the World. With this Testimony he declares a Doctrine destructive of the Religion and Sacred Worship of all , and every man then living in the world ; of the Jews as to the manner of it , which they esteemed above its substance , and of all others , of its very nature and being ; and presseth a Course of Obedience unto God , decried by them all . To encourage men to believe in him , and to accept of his Testimony , he gives them Promises of what he would do for them when this life should be ended : No sooner doth he undertake this work , but the Jews amongst whom he conversed , almost universally , at least all the great wise learned , and esteemedly devout amongst them , set themselves to scorn , despise , reproach and persecute him . And this course they ceased not , untill conspiring with the power of the Gentiles , they took him out of the world as a Malefactor , by a bitter , shamefull and ignominious death . After which he riseth again from the dead , and shews himself neither unto Jews nor Gentiles in common , but only to some poor men chosen by himself , to be his Witnesses and Apostles . These begin to teach both Jews and Gentiles the things before mentioned . The Jews more deeply engaged then formerly , by having slain their Master , immediately persecute them , and that unto death . The Gentiles at first deride and scorn them , but quickly changed their note , and set all their Wit and Power at work to extirpate them , and their followers out of the world . The Jews on many accounts looked upon themselves as ruined and undone for ever , if their Testimony were admitted . The Gentiles saw that on the same supposition , they must foregoe all their Religion , and therewith every thing wherewith they pleased themselves in this world . Invisible infernal powers who ruled in the world by Superstition and Idolatry were no less engaged against them . With them was neither humane Wisdom or Counsels nor external force ; yea , the use of both in their work was by their Master severely interdicted unto them . Had not the Truth and Power of God been engaged with him , and for him , it is such a madness to suppose that this undertaking could have been carried on , unto that issue and event in the conquest of mankind , which it at length obtained , as no man not utterly forsaken of reason , or cursed with blindness of mind , or made senseless and stupid by the power of his Lusts , can make himself guilty of . Many are the branches of this Argument , many the considerations that concur in a contribution of evidence and strength unto it , all which to examine and improve , is beyond our present design . The bare proposal of it , is sufficient to cause all Jewish Exceptions to vanish out of the minds of sober and reasonable men . From it therefore , with them that went before , we conclude the third part of our general Thesis concerning the Messiah ; namely , That Jesus of Nazareth whom Paul Preached was He. Exercitatio XVIII . Objections of the Jews against the Doctrine of Christianity . Their principal Argument to prove the Messiah not yet come . General Answer . Principles leading to a right understanding of the Promises concerning the Messiah . Redemption and Salvation promised by him spiritually . Folly and self-contradiction of the Jews , that expect only temporal deliverance by him . Promises of temporal things , accessory and occasional . Thence conditional . The general condition of them all suited to the nature and duration of the Kingdom of the Messiah . Spiritual things promised in words signifying firstly things temporal . Reasons thereof . Of Peace ; with God , and in the world . Seed of Abraham , Jacob , Israel , Sion , Jerusalem . Who and what intended thereby . All Nations ; the World ; the Gentiles in the Promise who . Promises suited unto the duration of the Kingdom of the Messiah . The calling and flourishing state of the Jews thereon . Particular Promises may not be understood , or understood amiss , without prejudice to the faith . Application of these Principles . Promise of universal Peace in the dayes of the Messiah : Isa. 2.2 , 3 , 4 , 5. considered . Jews Objection from it , answered . Outward Peace how intended . Promises of the diffusion of the knowledge of God. Of Vnity in his Worship , Jerem 31.34 . Zeph. 3.9 . Zech. 14.9 . fulfilled . Jews exception ; answered . Promises concerning the restauration and glorious estate of Israel . Fulfilled to the spiritual Israel . To the Jews in the appointed season . Their calling , and peace ensuing thereon . THat which remaineth for a close unto these Dissertations , is the consideration § 1 of those Reasons and Arguments , wherewith the present Jews do endeavour , and their fore-fathers for many Generations have laboured , to defend their obstinacy and unbelief . And this we shall engage into , with as much briefness as the nature of the matter treated of will admit . Many are the Books which they have written among themselves , mostly in the Hebrew Tongue , and some in other Languages ; but the Hebrew Character , against Christians and their Religion . Unto sundry of these they give triumphant insulting Titles , as though they had undoubtedly obtained a perfect Victory over their Adversaries ; but the Books themselves in nothing answer their specious Frontispieces . Take away wilful mistakes , gross Paralogisms , false Stories , and some few Grammatical nicities , and they vanish into nothing . What is spoken by them , or for them , that seems to have any weight shall be produced and examined . Sundry things they object unto the Doctrine of the Gospel , concerning the Person of the Messiah , or his being God and man , the rejection of the Mosaical Ceremonies , and Law , which they deem eternal , and many exceptions they lay against particular passages and expressions , in the Historical Books of the New Testament . But all these things have been long since cleared and answered by others , and I have also my self spoken to the most important of them , partly , in the preceding Discourses ; partly , in my defence of the Deity , and satisfaction of Christ against the Socinians . For what concerns the Law of Moses , and the abolition of it , as to the Ceremonious Worship therein instituted , it must be at large insisted on in that Exposition of the Epistle to the Hebrews , which these discourses are only intended to make way unto . I shall not here therefore enter upon a particular discussion of their Opinions , Arguments and Objections about these things : besides , they belong not immediately to the subject of our present Discourse . It is about the coming of the Messiah simply that we are disputing ; this we assert to be long since past ; the Jews deny him to be yet come , living in the hope and expectation of him , which at present is in them but as the giving up of the Ghost . The means whereby this dying , deceiving hope is supported in them , comes now under examination ; and this alone is the subject of our ensuing Discourse . To countenance themselves then in their denial of the coming of the Messiah , they do § 2 all of them make use of one general Argument , which they seek to confirm in and by several instances . Now this is , that the Promises made and recorded to be accomplished at the coming of the Messiah , are not fulfilled , and therefore the Messiah is not yet come . This fills up their Books of Controversies ; and is constantly made use of by their Expositors , so often as any occasion seems to offer its self unto them . The Messiah say they , was promised of old . Together with him , and to be wrought by him , many other things were promised . These things they see not at all fulfilled ; nay , not those which contain the only work and business that he was promised for ; and therefore they will not ●elieve that he is come . This general Argument I say they seek to confirm by instances , wherein they reckon up all the promises , which they suppose as yet unaccomplished , and so endeavour to establish their Conclusion . These we shall afterwards cast under the several heads whereunto they do belong , and return that answer which the Word of Truth its self , and the event , do manifest to be the mind of God in them . For the present unto their general Argument we say , that all the Promises , concerning the coming of the Messiah , are actually fulfilled , and those which concern his Grace and Kingdom , are partly already accomplished , and for the remainder shall be so , in the manner , time and season appointed for them , and designed unto them , in the purpose and Counsel of God : So that from hence , nothing can be concluded in favour of the Jews incredulity . To evidence the truth of this Answer , I shall lay down and confirm certain unquestionable principles , that will guide us in the interpretation of the Promises that are under consideration . § 3 The first is , That the Promises concerning the Messiah do principally respect spiritual things , and that eternal salvation which he was to obtain for his Church . This we have proved at large before ; and this , the very nature of the thing its self , and the words of the Promises do abundantly manifest . The Jews , I suppose , will not deny , but the Promise concerning the Messiah , is of the greatest Good that ever God engaged himself to bestow upon them . I do not find , that they any where deny it ; And it is at present the summ of all their desires , prayers , and expectations , with the hopes whereof they comfort and support themselves in all their calamities . If they should deny it , it may easily be proved against them by innumerable Testimonies of Scripture ; many whereof have been already produced . Now there can be no Reason of this , but only because he was to work and effect for them who ever they be , unto whom he was promised , the greatest Good , that they can or may be made partakers of . And if it be only a Good of an inferior nature that he was to effect , and any other means was to be used for that which was more principal and excellent , that means is much to be preferred before him , and above him ; Now what is this Chief Good of man ? Doth it consist in Riches , Honor , Power , Pleasures ? the blindest of the Heathen were never blind enough , to think so ; nor can any man entertain any such imagination , without renouncing not only all right reason , but in an especial manner , the whole Scripture . I think the Jews will not deny , but that this Good consists in the favour of God in this world , and the Eternal Enjoyment of him hereafter . Now if the Messiah were promised only to procure those first , outward , temporary , perishing things ; and these latter are to be obtained by another means , namely , by the observation of the Law of Moses ; it is evident , that , that is to be preferred infinitely before him ; which that it is not , as we said , is manifest from the whole Scripture , and confirmed by the traditional hope and expectation of the Jews . For if they enjoy that which is incomparably the Chiefest Good , to what end do they so miserably bemoan themselves in their present condition , and with so much impatience cry out for the coming of their Messiah ? Are they such slaves in their affections unto earthly perishing things , that living in the enjoyment of all that is needful to procure them the love and favour of God , with the eternal enjoyment of him , they can have no rest or quiet , because they enjoy not the good things of this life ? Doubtless this great expectation , had a greater rise and cause , then now they will own . I know men are apt to complain under , and to desire relief from outward trouble ; but to place the main of their Religion herein , when they have Grace , the pardon of sin and Heaven on other accounts , this is only done by the Jews . But the truth is , although they continue in their desires of the coming of the Messiah ; yet they have lost the reason why they do so ; only this they find , that their fore-fathers from the dayes of Abraham placed all their happiness in his coming ; and therefore they think that they also ought to do so , though why they cannot tell , or will not understand . But this is that which we have proved to be the object of their faith and expectation of old , namely , that the Messiah was promised to be a Spiritual Redeemer , to save them from Sin , Satan , Death and Hell , to procure for them the favour of God , and to bring them to an enjoyment of him . Set this aside , and what have we to do , to contend with the Jews about one that shall come and make War for them , conquer their enemies , and make them rich . Much good may it do them with such an one , when he comes . They say indeed , that having the affluence of all things under him , they shall be the better enabled to keep the Law of Moses , and so the way to Heaven will be easier for them . But I fear that which they manifest their hearts to be set upon as their chiefest end , and aim , will scarcely much farther them unto any other end whatever : the last end will not be made the means to another . Nor was it otherwise with their fore-fathers ; Jeshurun waxed fat and kicked . According to their pasture , they were filled , and forgot the Lord : Prosperity ruined them ; nor did they ever reform , but under sore afflictions . The Messiah then that we contend with them about , is a Spiritual Redeemer ; such an one he was promised to be , as we have abundantly proved . And all Promises of that nature are perfectly accomplished . He is come , and hath saved his people from their sins . He hath made an end of sin , and made Reconciliation for iniquity , and brought in everlasting Righteousness . There is not one Promise concerning Grace , Mercy , Pardon , the Love of God , and eternal Blessedness by the Messiah , which contain the whole of his direct and principal work , but they are all yea and ámen in Christ Jesus , are all exactly made good and accomplished . And this is testified unto by millions of souls now in the unchangeable fruition of God , and all that seriously believe in him who are yet alive . And this is firstly to be considered in our enquiry after the accomplishment of the Promises , concerning the Coming , Grace , and Kingom of the Messiah . Secondly , Hence it follows , That all Promises concerning temporal things , at his coming , § 4 or by it , are but accessory and occasional , and such as directly appertain not to his principal work , and main design of his coming . Certain it is , that the whole work for which God of old promised the Messiah , might have been effected and fully accomplished , if not one word had been spoken of any outward advantage to ensue thereon in this world . These Promises then belong not directly and immediately to the Covenant of the Redeemer , but are declarations only of the Soveraign Will and Wisdom of God , as to what he would do in the dispensation of his Providence , at such and such a season . Hence two things will ensue . First , That all these Promises may be conditional . Those which concerned the sending of the Messiah for the accomplishment of his principal work , were absolute , and depended not upon any thing , in any , or all of the Sons of men . The whole of it was a meer effect of Soveraign Grace . He was therefore infallibly to come at his appointed season . But those that concern the dispensation of Gods Providence in temporal things , may all of them be conditional . And evident it is , that they have one Condition annexed to the fulfilling of every one of them ; and that is , that those who would partake of them , do submit themselves unto the Law and Rule of the Messiah . For in the midst of the greatest collection of Promises in the whole Old Testament , which at first view seem to express the glory of the Kingdom of the Messiah in outward things , it is added , the Nation and Kingdom that will not serve them shall perish ; yea , those Nations shall be utterly wasted , Isa. 60.12 . So that all the happiness intimated depends on the condition of mens submitting themselves to the Law of the Messiah , without which they are threatned with desolation and utter wasting . This condition belongs unto them all ; and what other particular considerations there may be , on which their accomplishment may be suspended , we know not . Secondly , It follows also from hence , that as to the times , seasons , and places of their accomplishment , they are left unto the designation of Gods Soveraign Will , Wisdom and Pleasure , as are those of all other works of his Providence whatever . It is not necessary that they should all of them be accomplished at the same time , or in the same place , or after the same manner . God may , and God doth fulfill them when , where , how , and towards whom he pleaseth ; so that in the issue they shall all have that accomplishment which he hath designed unto them , and which the Church hath ground to expect . And thus hath God provided that they should be a ground of comfort and direction to the Church in all Ages , containing encouragements unto obedience , and consolations in what his Saints may expect to fall upon their persecuting adversaries . The Jews indeed , who know not even how to fancy the Kingdom of their Messiah to be any other , but what the Roman Common-wealth of men only , was like to prove , res unius aetatis the business of one age , would have all these temporal promises to be fulfilled all at once , momento turbinis , all on a sudden . But the real Kingdom of Christ being to continue through many Generations , even from his coming unto the end of the world , and that in such a variety of states and conditions , as God saw conducing unto his own glory , and the exercise of the faith and obedience of his people , the accomplishment of these promises in several Ages , and at several seasons , according to the counsel of the will of God , is exceedingly suited unto the Nature , Glory and Exaltation of it . And this one observation may be easily improved to the frustrating all the objections of the Jews , from the non-accomplishment pretended of these promises . § 5 Thirdly , Whereas spiritual things have the principal place and consideration in the work and Kingdom of the Messiah , they are oftentimes promised in words , whose first signification denotes things temporal and corporeal . And this came to pass , and was so ordered on several accounts . For , first , the very way and manner of the Prophets expression of their Visions and Revelations , wherein after the way of the people of the East , they made use of many Metaphors and Allegories , lead them so to set forth spiritual things . That this was the custom of the Prophets , as they expresly own it , and is manifest in their writings , so it is confessed by the Jews , who , in their Expositions of them , do ever and anon grant , that this and that is to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Allegorically . Now when it is granted , that the subject matter treated on is principally spiritual , all these Metaphors are plain and easily accommodated unto the principal scope and end intended . Again , as this was the manner of the Prophets , so it is a way exceedingly instructive , and suited to convey an apprehension and sense of the things treated on , unto the minds and understandings of men . All men know the worth and usefulness of the precious things of the Creation , Gold , Silver , precious Stones ; of the desirable things of natural life , Health , Strength , long Life ; of the good things of men in civil conversation , Wealth , Riches , Liberty , Rule , Dominion , and the like . Men know somewhat of the worth of these things , and commonly esteem them above it . Now what is likely more to affect their minds with , and raise their affections unto spirituall things , then to have them proposed unto them under the names of these things , whose Excellency they are so well acquainted withall , and whose enjoyment they so much desire . For nothing can be more evident unto them , then that God in these condescensions unto their capacities , doth declare , that the things which he promiseth , are indeed the most excellent and desirable that they can be made partakers of . Thirdly , the state and condition of the Church of old , required such a way of instruction . For as they had then in the Covenant of the Land of Canaan , many Promises of earthly and carnal things , so they themselves were carnal , and received great encouragement to abide in their expectation of the coming of the Messiah , from that outward Glory which they apprehended that it would be attended withall . Besides , the time was not yet come , wherein the veil was to be removed , and believers were with open face to behold the glory of God. And therefore although this way of instruction by Similitudes , Metaphors and Allegories was suited , as we observed , in general , to affect their minds , and to stir up their affections , yet it did not give them that clear distinct apprehension of the things of the Kingdom of the Messiah , which was afterwards revealed . God had other work to do among them , by them , and upon them , then openly and plainly to reveal his whole Counsel in these things unto them . Hence the Prophets themselves , who received the Promises and Revelations treated of , from God , were fain to enquire with all diligence into the nature of the Office , Work , Sufferings and Glory of the Messiah , which they prophesied unto the Church about , 1 Pet. 1.11 , 12. and yet all their enquiry came short of the understanding of those mysteries , which he had , who only saw the Messiah come in the flesh , and died before he had acaccomplished his work . But in all these promises , there was provision laid in to compel , as it were , the most carnal mind to look principally after spiritual things , and to own an Allegory in the expressions of them . For many of them are such , or otherwise , have no tolerable signification or sense , nor ever shall have accomplishment unto Eternity . Can any man be so stupidly sottish as to think , that in the days of the Messiah , hills shall leap , and trees clap their hands , and waste places sing , and sheep of Kedar ▪ and rams of Nebaioth , be made ministers , and Jews suck milk from the breasts of Kings , and little children play with Cockatrices , literally and properly ? And yet those things , with innumerable of the like kind are promised . Do they not openly proclaim to every understanding , that all the expressions of them are Metaphorical , and that some other thing is to be sought for in them . Some of the Jews I confess , would fain have them all litterally fulfilled unto a tittle . They would have a trumpet to be blown , that all the world should hear , mountains to be levelled , seas to be dried up , wildernesses to be filled with springs and roses , the Gentiles carrying Jews upon their shoulders , and giving them all their gold and silver ; but the folly of these imaginations is unspeakable , and the blindness of their Authors deplorable ; neither to gratifie them must we expose the Word of God to the contempt and scorn of Atheistical scoffers , which such Expositions and Applications of it would undoubtedly do . Now this rule which we insist upon is especially to be heeded , where spiritual and temporal things , though far distant in their natures , yet do usually come under the same Appellation . Thus is it with the Peace that is promised in the days of the Messiah . Peace is either spiritual and eternal with God , or outward and external with men in this world . Now these things are not only divers , and such as may be distinguished one from the other , but such as whose especial nature is absolutely different ; yet are they both Peace , and so called . The former is that which was chiefly intended in the coming of the Messiah ; but this being Peace also , is often promised in those words , which in their first signification denotes the later , or outward peace in this world amongst men . And this is frequent in the Prophets . Fourthly , By the seed of Abraham , by Jacob , and Israel in many places of the Prophets , not § 6 the carnal seed , at least not all the carnal seed of them is intended ; but the children of the faith of Abraham , who are the inheritors of the promise . Here I acknowledge , the Jews universally differ from us . They would have none but themselves intended in those expressions ; and what ever is spoken concerning the seed of Abraham , if it be not accomplished in themselves , they suppose it hath no effect on any other in the world . And from this apprehension an objection was raised of old against the doctrine of our Apostle . For on supposition that Jesus was the Messiah , and that the blessing was to be obtained by faith in him , whereas it was evident that far the greatest part of the Jews believed not in him , it would seem to follow , that the promise of God made to Abraham was of none effect : Rom. 9.1 . But the Apostle answers , that the promise did never belong unto all the carnal seed of Abraham ; for whereas he had many sons , one of whom , Ishmael , was his first-born , yet Isaac only inherited the promise . And whereas Isaac himself had two sons , yet one only of them , and he the younger , enjoyed the priviledge ; and all this proceeded from the especial purpose of God , who takes into that priviledge whom he pleaseth . So was his dealing with the Jews at that time ; he called whom he pleased to a participation of the promise , and passed by whom he would ; whereby it came to pass at last , that all the Elect obtained , and the rest were hardned . Now the seed to whom the promise is given , are those only that obtain it by faith , b●ing chosen thereunto , the residue being not intended in that appellation of Israel , Jacob , the sons and seed of Abraham . Moreover , as those only of the carnal seed of Abraham , who embrace the promise are received in this matter to be his seed , so all that follow the faith of Abraham , and believe unto Righteousness as he did , are his sons and the seed of the promise , although carnally they were not his off-spring . The same also is to be said concerning those names of Sion and Hierusalem , of both which such glorious things are spoken . I suppose none can imagine , that it is the little Hill so called , or the streets and buildings of the Town that God did so regard . But one of them having been for a season in the days of David , the special place of his worship , and the other the principal habitation of Church and people , God expresseth his Love and Good-will to his Church and Worship under those names ; and it is a fond thing to suppose , that the respects mentioned should be unto those places themselves , which now for a thousand years have lain waste and desolate . Those promises then which we find recorded concerning Sion , Hierusalem , the seed of Abraham , Jacob , Israel , do respect the Elect of God , called unto the faith of Abraham , and worshipping God according unto his appointment , be they of what People or Nation soever under heaven . And this we have proved before , in our dissertation about the Oneness of the Church , of the Old and New Testament . Fifthly , By all people , all Nations , the Gentiles , all the Gentiles , not all absolutely , especially § 7 at any one time or season , are to be understood ; but either the most eminent and most famous of them , or those in whom the Church , by reason of their vicinity , is more especially concerned . God oftentimes charged the Jews of old ; that they had worshipped the gods of all the Nations ; whereby yet not all Nations absolutely , but only those that were about them , with whom they had commerce and communication , were intended . Those Expressions then of all Nations , and all Kingdoms who are said to come into the Church , and submit themselves unto the Kingdom of the Messiah , at his coming , do not denote all absolutely in the world , especially at any one time or season , but only such as are either most eminent among them ▪ or such as God would cause his light and truth to approach unto . And those which in an especial manner seem to be designed in those prophetical expressions , are that collection of Nations whereof the Roman Empire was constituted , which obtained the common appellation of the whole World , being for the main of them the posterity of Japhet , who were to be perswaded to dwell in the Tents of Shem. The Jews would have all Nations absolutely to be intended ; and Kimchi , with Aben Ezra tells us on Isa. 2.4 . in those words of the Prophet , He shall judge among the Nations ; that all Nations of the Earth shall live at peace ; for what ever controversies they have among themselves , they shall come and refer the determination of them to the Messiah living at Jerusalem . But how this should be done by all the Nations of the Earth absolutely , they are not pleased to declare unto us . Certainly the heat of some of their differences will be much abated , before they have made a full end of their journey . § 8 Sixthly , It must be observed , that what ever is to be done and effected by the Spirit , Grace , or Power of the Messiah during the continuance of his Kingdom in this world , it is mentioned in the Promises , as that which was to be accomplished , at , or by his coming . But here , as we before observed , lyeth the mistake of the Jews ; what ever is spoken about his Work and Kingdom , they expect to have fulfilled as it were in a day , which neither the nature of the things themselves will bear , nor is it any way suited unto the Glory of God , or the duration of this Kingdom in the world . The Kingdom of the Messiah is prophesied of , to be set up in the room of the other great Kingdoms and Monarchies that are in the world . And if we take an instance in the last Monarchy of Daniel , namely the Roman , it is spoken of , as that which came forth as it were all at once into the world , and did all its work immediately ; when we know that from its first rise to the end of the things there spoken of , there passed above the space of a thousand years . But yet all the things ascribed unto it , are mentioned as attending its rise and coming ; and that because they were in process of time affected by its power . And in like manner , all the things that are foretold about the Kingdom of the Messiah are referred unto his Coming , because before that they were not wrought , and they are produced by his Spirit and Grace , the foundation of them all being perfectly and unchangeably wrought in what he did and effected upon his first coming and appearance . It is no wonder then that many particular promises seem as yet to be unfulfilled : for they were never designed to be accomplished , in a day , an year , an age , one place , or season , but in a long tract of time during the continuance of his Kingdom ; that is , from his coming unto the end of the world . And as the care of the accomplishment of those promises is upon , so the ordering of the time and season of their being effected belongs unto , the Counsel and Will of the Father ; who as unto his Children and Servants , hath engaged unto him , that he should see of the travail of his soul in all Generations : and as unto his Adversaries hath said , Sit thou on my right hand , untill I make thine enemies thy footstool . § 9 Again , There are two wayes whereby Promises may be said to be accomplished by him who gives them . The one is , when all is done in respect of outward means , helps and advantages , that is needful for that end , and which if men do not embrace and make use of , they are left unexcusable , and have none to blame for their coming short of enjoying the full benefit of the Promises , but themselves alone . And in this sense all the Promises contended about , are long since accomplished towards all the world . There is plentiful provision made in the doings and Doctrine of the Messiah , as to outward means , for the peace of all the Nations in the world , for the Ruine of all false Worship , for the uniting of Jews and Gentiles in one body , in Peace and Unity ; and that these things are not actually effected , the whole defect lyes in the blindness , unbelief , and obstinacy of the sons of men , who had rather perish in their sins , then be saved through obedience to this Captain of Salvation . 2. God doth sometimes accomplish his Promises , by putting forth the efficacious power of his Spirit and Grace , effectually and actually to fulfill them , by working the things promised in and upon them unto whom they are promised . And thus are all the Promises of God that concern the Messiah , his Work , his Mediation , with the effects of them , his Grace and Spirit , at all Times , in all Ages , absolutely fulfilled in and towards the Elect , that seed of Abraham , unto whom all the Promises do in an especial manner belong . The Election obtaineth the promise , although the rest are hardened . Now if the Jews , or any other Nation under Heaven , shall at any time , or for a long season continue to reject the terms of Reconciliation with God , and of inheriting the promises which are proposed unto them , shall their unbelief make the faith of God of none effect ? God forbid . The Truth of God failed not , when he brought only Caleb and Joshua into Canaan , the whole body of the people being consumed in the Wilderness , by reason of their unbelief . God hath done , doth , and alwayes will effectually fulfill all his promises in his Elect ; and for the residue of men , they come not short of the enjoyment of them , but upon their own sin , blindness and unbelief . Moreover , it is granted , that there shall be a time and season , during the continuance § 10 of the Kingdom of the Messiah in this world , wherein the generality of the Nation of the Jews all the world over , shall be called and effectually brought unto the knowledge of the Messiah , our Lord Jesus Christ , with which mercy they shall also receive deliverance from their captivity , restauration into their own land , with a blessed , flourishing and happy condition therein . I shall not here engage into a confirmation of this concession , or assertion . The work would be long and great , because of the difference about the time , season , and manner of their Call , their following state and condition , and so is unmeet for us to undertake , in the winding up of these discourses . It is only the thing its self that I assert , nor have any cause as to the end aimed at ; to enquire into the time and manner of its accomplishment . Besides , the Event will be the only sure and infallible Expositor of these things , nor in matters of such importance as those before us , shall I trouble the Reader with conjectures . The thing it self is acknowledged , as far as I can understand by all the world , that have any acquaintance with these things . Christians generally do assert it , look for it , pray for it , and have done so in all Ages from the dayes of the Apostles . Mahometans are not without some thoughts of what shall befall the Jews before the end of the world . As to the Jews themselves in their false notion of it , it is the life of their hopes and Religion . What is it then that the Jews plead , what do they expect ? What promises are given unto them ? they say , that they shall be delivered out of their Captivity , restored to their own Land , enjoy peace and quietness , glory and honour therein . We say the same concerning them also ; but by whom shall these things be wrought for them , by their Messiah they say at his coming : But shall he do all these things for them , whether they believe in him or no ; whether they obey him or reject him , love him or curse him ? Is there no more required unto this delivery , but that he should come to them ? Is it not also , that they should come to him ? Here then lyes the only difference between us ; we acknowledge that the Promises mentioned , are not yet all of them actually fulfilled towards them ; this they also plead : the Reason hereof they say , is because the Messiah is not yet come , so casting the blame on God , who hath not made good his word according to the time limited expresly by himself . We say the reason of it is , because they come not by faith and obedience unto the Messiah , which long since came unto them , and so cast the blame , where sure it is more likely to lye , even on them and their unbelief . They are in expectation that the Messiah will come to them ; we , that they will come unto the Messiah ; and it may be this difference may ere long be reconciled , by his Appearance unto them , so calling them unto faith and obedience . Lastly , Suppose there should be any particular Promise or Promises , relating unto the Times § 11 and Kingdom of the Messiah , either accomplished , or not yet accomplished , the full , clear , and perfect sense and intendment whereof , we are not able to arrive unto ; shall we therefore reject that faith and perswasion , which is built on so many clear , certain , undoubted Testimonies of the Scripture its self , and manifest in the event , as if it were written with the beams of the Sun ? As such a proceeding could arise from nothing but a foolish conceited pride , that we are able to find out God unto perfection , and to discover all the depths of Wisdom that are in his Word ; so it would , being applied unto other things and affairs , overthrow all assurance and certainty in the world ; even that which is necessary to a man to enable him to act with any satisfaction unto himself or others . What then we understand of the mind of God , we faithfully adhere unto ; and what we cannot comprehend , we humbly leave the knowledge and Revelation of , unto his Divine Majesty . On these and the like Principles , which most of them are clear in the Scripture it s § 12 self , and the rest deduced immediately from the same fountain of truth , it is no hard matter to answer and remove those particular instances which the Jews produce to make good their general Argument , whereby they would prove the Messiah not yet to be come , from the non-accomplishment of the Promises that relate unto his Coming and Kingdom . It were a work endless and useless to undertake the consideration of every particular Promise , which they wrest unto their purpose . They are not the words themselves , but the things promised that are in controversie . Now these , though expressed in great variety , and on occasions innumerable , yet may be referred unto certain general heads , whereunto they do all belong . And indeed unto these heads they are usually gathered by the Jews themselves , in all their disputes against Christians . These then we shall consider , and shew their consistency with that truth which we have abundantly evinced from the Scriptures of the Old Testament , the common acknowledged principle between us . § 13 First then , they insist upon that universal peace in the whole world , which they take to be promised in the days of the Messiah . To this purpose they urge the Prophesie recorded Isa. 2.2 , 3 , 4. And it shall come to pass in the last days , that the mountain of the Lords house shall be established in the top of the mountains , and shall be exalted above the hills , and all nations shall flow unto it ; and many people shall go and say , Come ye , and let us go up to the mountain of the Lord , to the house of the God of Jacob , and he will teach us of his ways , and we will walk in his paths . For out of Sion shall go forth the Law , and the word of the Lord from Jerusalem . And he shall judge among the nations , and shall rebuke many people , and they shall beat their swords into plow-shares , and their spears into pruning-hooks : Nation shall not lift up sword against Nation , neither shall they learn war any more . This Prophesie is in the same words repeated , Micha 4.1 , 2 , 3 , 4. where there is added unto the close of it , But they shall sit every man under his vine , and under his fig-tree , and none shall make them afraid . And the like things are spoken of , in sundry other places of that Prophesie . § 14 In this we agree with the Jews , that this is a prophesie of the time of the Messiah , of his Kingdom in this world ; and do willingly subscribe to that rule of Kimchi on the place , on those words , in the last or latter days ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every place where there is mention of the last days , the days of the Messiah are intended , which we have formerly made use of . We also consent unto him , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the teacher that shall from Jerusalem instruct us in the Law and will of the Lord , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the King , which manifests him to be a Prophet no less then a King ; and he also is the Judge that shall judge among the Nations . Only we differ from them in the Exposition of the Mountain of the house of the Lord , which they take to be mount Moria , we the worship of God it self . And whereas both of us are necessitated to depart from the Letter , and allow a Metaphor in the words , for they will not contend , that the hill Moria shall be plucked up by the roots , and taken and set on the tops of other mountains they know not where , nor can they tell unto what purpose any such thing would be ; so our interpretation of the words which admits only of the most usual figurative expression , the place being taken for the worship performed in it , on the account whereof alone it was ever of any esteem , is far more easie and natural , then any thing they can wrest the remainder of the words unto , supposing mount Moria to be literally understood . And in this sense we affirm the first part of the Prophesie , to be long since really , and to the full accomplished . For whereas the worship of God before the coming of Christ , was confined unto the Temple at Hierusalem , attended unto by one poor , small , enslaved Nation , and that in such outward contempt and scorn , that it was no way to be compared with the glory of the false worship of the Nations , and the compliance of multitudes of people unto it , the mountains being far more visible , conspicuous and stately then that at Hierusalem , upon his coming and giving out the Law of God unto the Nations of the world , the most , the greatest , and the most glorious of them consented unto the acceptance of it , and with one consent gave themselves up to the worship of the God of Jacob , whereby the worship of the true God was not only exalted and made more conspicuous , then the lofty hills , and high places of the world , wherein they worshipped their Idols , but the most eminent mountains of the whole earth , as that of Diana at Ephesus , and of the Capitol at Rome , were destroyed and deserted , and the glory of the worship of God was lifted up above them . So that what the Jews think to plead for themselves , doth indeed in a manifest and open Event wholly evert their unbelief . But avoiding the consideration hereof , that which they principally insist upon is , the Peace promised under the Kingdom of the Messiah ; which , as it seems to them , is not accomplished . Yea , saith one of them , Men are so far from heating their swords into Plow-shares , that within a few hundreds of years , new instruments of war , never heard of in the world before , have been invented among them , who pretend to believe in the Messiah . And this , as they think , makes it appear , that really he is not as yet come into the world ; the vanity of which pretence may easily be discovered from our former Rules , which we shall briefly make application of unto its removal . For , first , The temporal outward Peace of the world , if any such thing be here § 15 intended , is not the principal part , matter or subject of the Promise , but only an accessory unto it ; the chief part of it which concerns the spiritual worship of God , is evidently and openly fulfilled . That which is temporal , for the times and seasons of it , is left unto the sovereign Will and Wisdom of God for its accomplishment . Neither is it necessary that it should be fulfilled amongst all Nations at once , but only amongst them who at any time , or in any place , effectually receive the Laws of God from the Messiah . What ever then of outward peace is really intended in this promise , as it hath in part already received its accomplishment , as we shall shew , so the whole shall be fulfilled in the time and way of Gods appointment . 2. That the words are not to be understood absolutely , according to the strict exigence of the letter , is evident from that complement of the prediction of that in Micah , Every one shall sit under his own vine and fig-tree , there being many , not only persons , but great Nations in the world , that have neither the one nor the other . 3. The Jews themselves do not expect such peace upon the coming of their Messiah . War great and terrible with Gog and Magog they look for , which also the Scripture mentions ; and that with Amillus is their own faith or fancy : only it may be they would have no body to wage war with but themselves . For whereas they tell us , that all Nations shall come with their controversies to be ended by the Messiah at Hierusalem , and by that means prevent war among them : I suppose they will not do so , untill they are subdued , and those Nations broken in pieces which will not serve them , which what ever expedition they fancy to themselves , may take up at least half the Reign of their Messiah , if he should live an hundred years , about which they differ , yea plainly and openly , great wars and desolation of the enemies of the children of God are fore-told under the Messiah , Isa. 63.1 , 2 , 3 , 4 , &c. 4. I shall not much insist on that universal peace which God gave unto all the known Nations of the world , at the coming of Christ , in the Reign of Augustus ; though it look more like an accomplishment of this Prophecie , then what the Jews imagine therein : but because it was only coincident with , by the Providence of God , and not an effect of his coming , I shall pass it by only as a diagnostick of the season wherein the Prince of peace was to be born , and was so accordingly . But I say , 5. That Christ at his coming wrought perfect peace between God and Man , slaying the enmity and difference which by reason of sin was between them . This alone absolutely and properly is peace ; without this , all other outward quiet and prosperity is ruinous and destructive . And where this is , no Wars nor tumults can hinder , but that the persons enjoying it shall be preserved in perfect peace ; and this if the Jews did believe , they would have experience of . 6. He hath also wrought true spiritual Peace and Love between all that sincerely believe in him , all his Elect , which , although it frees them not from outward troubles , persecutions , oppressions , and afflictions in the earth , and that from some also that may make profession of his Name , ( for Judah may be in the siege against Jerusalem , Zach. 12.2 . ) yet they having peace with God , and among themselves , they enjoy the promise unto the full satisfaction of their souls . And this peace of the Elect with God , and among themselves , is that which singly and principally is intended in this Prediction , though set out under terms and expressions of the things wherein outward Peace in this world doth consist . 7. The Lord Christ by his doctrine hath not only proclaimed and offered Peace with God unto all Nations , but also given Precepts of Peace , and self-denial , directing and guiding all the sons of men , were they attended unto and received , to live in Peace among themselves ; whereas the Jews of old had express command for War , and destroying of the Nations among whom they were to inhabit , which gives a great foundation unto the promises of Peace in the days of the Messiah . 8. Let it be supposed , that it is general outward Peace , Prosperity and Tranquility that is here promised unto the world ; yet then , 1. The precise time of its accomplishment is not here limited nor determined . If it be effected during the Kingdom and Reign of the Messiah in the world , the word is established , and the Prophesie verefied . 2. Our Lord Jesus Christ and his Apostles have fore-told , that after his Law and Doctrine should be received in the world , there should a great defection and Apostasie from the power and purity of it ensue , which should be attended with great persecution , troubles , afflictions , wars and tumults , which after they are all removed , and all his Adversaries subdued , he will give peace and rest unto his Churches and People all the world over ; and herein , and in that season which now approacheth , lies the accomplishment of all the promises concerning the glorious and peaceable estate of the Church in this world ▪ Take then this Prophesie in what sense soever it may be literally expounded , and there is nothing in it that gives the the least countenance unto the Judaical pretence from the words . § 16 The next collection of promises which they insist upon to their purpose , is of those which intimate the destruction of Idolatry and false worship in the world , with the abundance of the knowledge of the Lord , taking away all diversity in Religion , that shall be in the days of the Messiah . Such is that of Jerem. 31. v. 34. They shall teach no more every man his neighbour , and every man his brother , saying , Know the Lord , for they shall all know me from the greatest of them to the least of them , saith the Lord. And Zeph. 3.9 . I will turn to the people a pure language , that they may call on the name of the Lord with one consent . As likewise that of Zach. 14.9 . And the Lord shall be King over all the earth . In that day shall there be one Lord , and his Name shall be One. And sundry other predictions there are of the same importance , all which are to be accomplished at the coming of the Messiah . But for the present we see , say they , the contrary prevailing in the world . Idolatry is still continued , and that among the Christians themselves ; diversities of Religion abound , so that there are now more sects and opinions in the world ; nor can the Jews and Christians agree in this very matter about the Messiah ; all which make it evident , that he is not yet come , who shall put an end to all this state of things . § 17 Answ. It will prove in the issue , that the mention of these , as well as of other Promises , will turn to their disadvantage . Their accomplishment in the sense of the Scripture hath been so plain , evident and manifest , that nothing but Prejudice and obstinate blindness can once call it into question . For the further manifestation hereof , we may observe , 1. That these things are not spoken absolutely , but comparatively ; It is not to be thought , that in the days of the Messiah , there shall be no means of instruction in the knowledge of the Lord used ; as that Parents should not teach their children ; the Officers of the Church and others , those that stand in need of teaching : for neither do the Jews indeed imagine any such thing , nor can they do so , without the rejection of the Precepts of the Law of Moses , and the Predictions recorded in the Prophets , wherein God promiseth , that in those days he will give the people Pastors after his own heart , Priests and Levites , to teach them his mind and will. But this is that which is signified in these expressions ; namely , that in those days there shall be such a plentiful effusion of the Spirit of Wisdom and Grace , as shall cause the true saving knowledge of God to be more easily obtained , and much more plentifully to abound , then it did in the time of the Law ; when the people , by an hard yoke , and insupportable burden of carnal Ordinances , were darkly , meanly , and difficultly instructed in some part of the knowledge of God. And that the words are thus to be interpreted , the many promises that are given , concerning the instruction of the Church , in the days of the Messiah , and his own Office , of being the great Prophet of the Church , which the Jews acknowledge , do undeniably evince . 2. That the terms of all people and Nations are necessarily to be understood as before explained , for many Nations , those in an especial manner , in whom the Church of Christ is concerned ; neither can any one place be produced , where an absolute universality of them is intended . 3. That the season of the accomplishment of these and the like Predictions , is not limited to the day or year of the Messiah's coming , as the Jews , amongst other impossible fictions , imagine ; but extends it self unto the whole duration of the Kingdom of the Messiah , as hath been shewed before . 4. That God sometimes is said to do that , which he maketh provision of outward means for the effecting of , though as to some persons and times , they may be frustrated of their effect ; and this the Jews not only acknowledge , but also contend for , when they give an account why the promises which concern themselves are not yet fulfilled , the reason whereof they suppose , or at least pretend , to lie in their sin and unworthiness . § 18 These things being supposed , we may quickly see what was the Event , as to those Promises , upon the coming of the true and only Messiah : For , 1. It is known to all , and not denied by those with whom we have to do , that at the coming of Jesus of Nazareth , setting aside that knowledge and worship of God which was in Judea , a little corner of the earth , and that also by their own confession then horribly defiled and profaned the whole world , especially the greatest and most potent and flourishing Nations of it ; in particular the whole Roman Empire , especially concerned in these predictions , was utterly ignorant of the true God , and engaged in the Worship of Idols and Devils , and that from time immemorial . 2. That although the Jews had taken great pains , and compassed Sea and Land to make Proselytes , yet they were very few , and those very obscure persons , whom they could at any time , or in any place prevail withall to receive the knowledge , or give up themselves unto the Worship of the God of Israel ; of converting People or Nations unto his obedience , they now entertained the least hopes . 3. It is manifest to all the world , that not only upon the coming of Jesus , but also by vertue of his Law and Doctrine , all the Old Idolatry of the world was destroyed , and that whole fabrick of Superstition , which Satan had been so many Ages engaged in the erection of , was cast to the ground , and those Gods of the Earth which the Nations worshipped utterly famished . Hence it is come to pass at this day , that no People or Nation under Heaven doth continue to worship those Gods , which the Old Empires of the World adored as their Deities , and in whose service they waged War against the God of Israel and his people . And all that knowledge that is at this day in the world of one true living God , and the reception of the God of Israel , for that true God , however abused , as it is by some , Mahumetans and others , it did all originally proceed from the Doctrine of Jesus Christ , whom these ungrateful people hate and persecute . Had it not been for him and his Gospel , the true God , the God of their fore-fathers , had been no more owned in the world at this day , then he was at his coming in the flesh ; and yet these poor blinded creatures , can see no glory in him or in his Ministry . 4. The Lord Jesus Christ by his Spirit and Word , did not only destroy Idolatry and false Worship in the world , but also brought the greatest and most potent Nations of it to the Knowledge of God , that in comparison of what was past , it covered the earth ; as the Waters cover the Seas . This the Jews saw and repined at in the flourishing times of the Roman Empire , when the Lord was one , and his Name was one , in the whole earth , as that Expression is used in the Scripture . 5. The Way whereby this Knowledge and Worship of the true God was dispersed over the face of the earth , and spread its self like an mundation of saving waters over the world , was by such a secret energy of the spirit of Christ accompanying his Word and the Ministration of it , that it wholly differed from that operous , burdensome , and for the most part ineffectual way of teaching which was used by the Priests , Levites , and Scribes of old ; there being much more of the efficacy of Grace , then of the pains of the Teachers seen in the Effects wrought and produced , according to the Words of the Promise , Jerem. 31.34 . 6. In this diffusion of the knowledge of God , there was way made for the Union , Agreement , and joint Consent in Worship , of those that should receive it . For both the partition wall between Jews and Gentiles was removed , and both people did actually coalesce into one body , worshipping God with one lip and shoulder , and also an holy and plain way of spirituall Worship was prescribed unto all , that should , or did embrace the Law of the Messiah . 7. Notwithstanding all that hath been already accomplished , yet there is still room and time left and remaining for the further accomplishment of these predictions , so that before the close of the Kingdom of the Messiah , not one Tittle of them shall fall to the ground . And thus also , the open Event , known to all the world , doth manifest the due and full accomplishment of these Promises , making it unquestionable , that the Messiah is long since come , and hath fulfilled the work that he was designed of old unto . Neither are the Exceptions of the Jews of any force to invalidate our Application § 19 of these Promises . Two things they object unto us . First , the Idolatry that is yet in the world ; especially among Christians . Secondly , The differences in Religion that every where abound amongst men . For 1. We have shewed already , that these and the like Predictions are to have a gradual accomplishment , not all at once , in every place . It is sufficient that there is an everlasting foundation laid for the destruction of all false Worship , which having had a conspicuous and glorious Effect in the most eminent Nations of the world , sufficient to answer the intention of the Prophecy , shall yet further in the appointed seasons root out the remainder of all superstition and Apostacy from God. 2. For what concerns Christians themselves , it cannot be denyed , but that many who are so called , have corrupted themselves , and contracted the guilt of that horrible iniquity , which they charge upon them . But this being the crime and guilt of some certain Persons , and not of the whole society of the Professors of Christianity , ought not to be objected unto them . And I desire to know by what means the Jews suppose that themselves and the Nations of the world shall be kept from Idolatry and false Worship in the dayes of their Messiah : if it be , because their Messiah shall give such a perfect Law , and such full instructions in the mind and will of God , that all men may clearly know their duty , we say that this is already done , in the highest degree of perfection that is conceivable , but what if notwithstanding this , men will follow their own vain , reasonings and imaginations , and fall from the rule of their obedience into Will-worship and Superstition , what remedy have they provided against such backsliding ; if they have none , but only the pressing upon them their duty to the Law , Word , and Institutions of God ; we have the same , and do make use of it , to the same end and purpose . If they shall say , that their Messiah will kill them and slay them with the sword , we confess that ours is not of that mind , and desire them to take heed , least , in the room of the holy , humble , merciful Kings promised the Church , they look for and desire a bloody Tyrant , that should exercise force over the minds of men , and execute their revenge and lusts on those whom they like not . 3. This Apostacy of some Professors of Christianity , into false Worship , Idolatry and Persecution is foretold obscurely in the Writings of the Old Testament it self , but most plainly in those of the Gospel , or Revelations made by the Lord Christ unto his Apostles concerning the state of the Church unto the end of the world ; so that from thence no impeachment can arise against our Interpretation of the predictions insisted on , which have a perfect coincidence therewithall , 4. The same is the state of things in reference unto what they object about the variety of Religions that are in the world , and the multitude of Sects which every where spring up : For 1. Although de facto there are at this time sundry false Religions in the world , and amongst them that which is professed by the Jews , yet de jure they ought not to be , there being one true Religion sufficiently declared and promulgated unto the children of men . For whereas the Jews and others do wilfully shut their eyes against the light and evidence of truth , the guilt and misery is their own , the Lord Christ having graciously provided , and tendered unto them means of better instruction . And 2. It is a mistake , that the different Opinions and Sects that are amongst Christians themselves do constitute different Religions . For as they all agree in the Worship of the God of Israel by Jesus Christ the Messiah , which contains the summ of their Religion , so their profession its self is not to be measured by the Doctrines and Conceptions of some amongst them , but by the Scripture which they all receive and acknowledge . This is the Religion of them all , and it is one and the same , amongst all that receive Jesus Christ for their Saviour . That there are such pertinacious contests about mens different apprehensions of the mind of God in the Word , that they labour to impose their private conceptons one upon another , is the fault of some men , which doth not prejudice the oneness of that Religion which is taught in the Gospel . Upon all which it appears , that the Promises insisted on , have received a glorious and blessed accomplishment . § 20 Thirdly , They insist on the Promises which concern themselves ; and these of all others they most mind and urge against their Adversaries . Nothing they say is more certain and evident in the Scripture , then that the People of Israel shall be brought into a blessed and prosperous condition by the Messiah at his coming , and in particular , that by him they shall be brought home into their own Land : And to this purpose , they plead , Isa. 11.13 . Chap. 52.54 , 60 , 61 , 62 , 63 , 66. Jer. 30. & 31. Ezek. 36.37 , 38 , 39 , 40 , 41 , 42. whereunto sundry other places of a like importance may be added . But now say they , instead hereof , that whole people is scattered over the face of the earth , under great misery and oppression for the most part , without the least interest in the Country promised unto them . And from hence it is , that they most obstinately conclude , that the Messiah is not yet come ; for untill they are rich , wealthy , and powerful they will not believe that God is faithfull . § 21 Answ. It would be too long a work , and not suitable unto our present design , to go over all the Promises in particular , which seem to have an aspect this way , or wherein mention is made of Abraham , the seed of Abraham , Jacob , Israel , and the people of Israel and Judah . Besides , the Exposition of them may readily be sought from many Learned Commentaries extant in all Languages on the Prophecies of the Old Testament . I shall therefore only give such general Answers , as being applyed unto the several particular instances , will manifest the insufficiency of the Jews Argument from Promises of this Nature . 1. Then in the consideration of these Promises we must carefully distinguish , between those who had their full , at least principal accomplishment in that return of the people from the Captivity of Babylon , and those which have a direct respect unto the dayes of the Messiah . It is known that the Prophets do very usually set out that mercifull deliverance , in Metaphorical Expressions , so to set off the greatness of the mercy its self . But the present Jews who now look for the accomplishing of all the most strained Allegories in a literal sense , supposing that the deliverance which their fore-fathers then obtained , because of their ensuing trouble and poverty , did not answer what is spoken of it , do wrest them all to the times of the Messiah , when they hope they shall receive them in full measure . For they reckon of all things according to their outward gain and profit , and not according to the manifestation of the Love and Glory of God therein . These Promises then are in the first place to be set apart , as not concerned in our present business and difference . 2. We have manifested before , that there is mention of a double Israel in the Scripture ; the spiritual Israel , that is , all the sons of the faith of Abraham in all Ages and places throughout the world ; and an Israel according to the flesh , or the carnal posterity of Jacob , which the present Jews are . This distinction we have elsewhere confirmed . Now many of the Promises pleaded , belong to Israel in the first sense , that is , the Church and people of God , who by faith are admitted into the Covenant of Abraham , and so made inheritors of the Promises . And these also which are by far the greatest number , are to be set aside from our present consideration of them . 3. It hath been proved , that oftentimes spiritual things are expressed metaphorically in the Prophets , by words which in their literal first sense denote things outward and corporeal . This is sufficiently evident from the instances formerly given , wherein such things are spoken , as it is utterly impossible that they should have a literal accomplishment , and of the like sort there are others innumerable . And thus most of the predictions that concern Peace and Prosperity , must necessarily intend spiritual peace with God , because concerning the same seasons , Wars , and Trials are in other places foretold . 4. Whatever is foretold and promised concerning the Jews themselves , in the dayes of the Messiah , doubtless they have no ground nor colour of reason to expect the accomplishment of it , until they receive him , own him , and submit unto him , which to this day they have not done . When Moses went forth to visit them of old in their distress , and slew the Aegyptian that smote one of them , because they refused him , and would not understand that it was he whom God would deliver them by , and endeavoured to betray him to death , their bondage was continued forty years longer , and yet at length by the same Moses were they delivered : And although they have refused and rejected him who was promised to be their Saviour , and so continue to this day in their captivity spiritual and temporal , yet it is he , by whom in the time appointed , they shall be delivered from the one and the other . But this shall not be done untill they own and receive him ; which when God shall give them hearts to do , they will quickly find the blessed success thereof . For , 5. We grant that there are many Promises on record in the Scripture concerning their gathering together , their return to God by the Messiah , with great Peace and Glory that shall ensue thereupon . Set aside their opinion concerning the perpetuity of the Ceremonial Law , and their return in the observation of it , unto their carnal Ordinances , built on a supposition that God is pleased with the blood of Bulls and Goats for its own sake , and not for a signification of that which was infinitely more excellent and glorious ; an apprehension which the whole world hath as it were by joint consent long ago renounced ; and cast away the vain and foolish imaginations about their sensual pleasures , Behemoth , the Wine of Paradice , and literal accomplishment of professed Allegories , which the wisest among themselves begin to be ashamed of : and there is nothing in their own expectations , but we acknowledge that they shall be made partakers of it . Return they shall to their own Land , enjoy it for a quiet and everlasting possession , their Adversaries being destroyed : filled they shall be also with the Light and Knowledge of the Will and Worship of God , so as to be a guide and blessing unto the residue of the Gentiles who seek after the Lord , and it may be , be entrusted with great Empire and Rule in the world . The most of these things are foretold concerning them , not only in their own Prophetical Writings , but also by the Divine Writers of sundry Books of the New Testament . But all this we say must come to pass , when the veil shall be taken from before their eyes , and they shall look on him whom they have pierced , and joyfully receive him whom they have sinfully rejected for so many Generations . Untill this be done , they may wrestle●s they can with their own perplexities , and comfort themselves as well as they are able in their miseries , get money in their dispersions by all unlawfull Arts and ways imaginable , and expose themselves to the delusions of Impostors , false Prophets and pretenders to be their Deliverers , which to their unspeakable misery and reproach they have now done ten times ; deliverance , peace , tranquility , acceptance with God and man , they shall not obtain . Here lyes the Crisis of their condition . When they shall receive , acknowledge , and believe in that Messiah who came so long time since unto them , whom their Fathers wickedly slew , and hanged on a Tree , and whom themselves have since no less wickedly rejected ; and when by his Spirit and Grace they shall be turned from ungodliness , and have their eyes opened to see the Mysterie of the Grace , Wisdom and Love of God in the blood of his Son , then shall they obtain mercy from the God of their fore-fathers , and returning again into their own Land , Jerusalem shall be inhabited again even in Jerusalem . Exercitatio XIX . Ordinances and Institutions of the Judaical Church respected and unfolded in the Epistle to the Hebrews . Principal Heads of them mentioned therein . The call of Abraham , Heb. 11.8 , 9 , &c. The foundation of the Church in his Posterity . The name of Abram ; signification of it . Changed into Abraham ; its signification . The time of his Birth and Death . Whence called . Ur of the Chaldees where . And Haran . Extent of Mesopotamia . Moses and Stephen reconciled . Abraham before his call infected with Idolatry . Time of his call . Institution of Circumcision . End and use of it . Time of the Israelites sojourning in Egypt , Gen. 11.13 . Exod. 12.40 , 41. Act. 7.6 . Gal. 3 17. reconciled . The beginning and ending of the 430 years . The Fatal period of Changes in that Church . Institution of the Passover . The time of its celebration . The month . Time of the day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Evenings , when . The occasion and nature of this Ordinance . The matter of it . The manner of its observance . Sundry things suited to its first celebration , not afterward observed . The number required at the eating of the Lamb. By whom it was killed . Where . How dressed . Jews traditions rejected . The Feast of unleavened Bread. Its Rites . Excision to the neglect of what Ordinances annexed . Jews acknowledge the figurative nature of this Ordinance . Of Frontlets and Philacteries , Exod. 23.9 . Signes and memorials . The sections of the Law written in the Frontlets . The Jews manner of making their Phylacteries : deceits therein . Their trust in them : so proved by our Saviour . Of their Fringes , their appointment , making and use . Dedication of the first-born males to God. Price of the Redemption of Children : Close of God's first dispensation towards that Church . The solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Preparations for it . Remote . Occasional temporary institutions between the Red-sea and Sinai . Of the waters of Marah . The giving of Manna . Derivation and signification of the name . Water brought out of the Rock . That Rock Christ. Immediate preparations for the receiving of the Law. The time that the people came to Sinai . The Day . The time of the day that the appearance of God's Glory began . The same time that Christ rose from the dead . The place . Sinai the name of the mountain , Horeb of the Wilderness . Of the Monastery there . Moses first Ascent . The ground of it . The people prepared by the remembrance of Mercies and Promises . Of their washing their cloaths . Not a Baptism of standing use . Bounds set unto the Mount. In what sense it might be touched : Heb. 12.21 . How the Offendor was to be punished . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened . The station and order of the people in receiving of the Law. The ministry of Angels in the preparations for God's glorious presence . How the People met God , and God them . When Moses used those words , I exceedingly fear and quake . THere are in the Epistle unto the Hebrews , either direct discourses concerning , § 1 or occasional mention is made of all , or at least the most important things in the whole Mosaical Oeconomy , and state of the Church and Worship of God therein under the Old Testament . Yea , there is nothing material from the call of Abraham , unto the utmost issue of God's dispensations towards his posterity , that is omitted by him . And if we have not a previous acquaintance with these things , which he supposed in them to whom he wrote , much darkness and many mistakes must needs attend us in the consideration of what he treateth on , and the ends which he proposeth unto himself . Now because it will no way be expedient , every time the mention of them doth occur , or allusion is made unto them , to insist upon them as first instituted . I thought meet in the close of these Prolegomena , to present the Reader with a brief Scheme and delineation of the whole Mosaical Oeconomy ; as also of those other previous concernments of the Church in the posterity of Abraham , which by the Apostle in this Epistle we are called and directed unto . And they are these that follow . 1. The call and obedience of Abraham , chap. 11. v. 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. 2. The institution and observation of the Passover , chap. 11. v. 28. 3. The giving of the Law , chap. 1. v. 1. chap. 2. v. 1. chap. 12. v. 18 , 19 , 20 , 21 , 25 , 26. 4. The sanction of the Law in Promises and Penalties , chap. 2. v. 2 , 21. chap. 3. chap. 4. chap. 10. v. 28. 5. The building of the Tabernacle in the Wilderness , and afterwards of the Temple in answer thereunto , chap. 3. v. 3 , 4. chap. 9. v. 1 , 2 , 3 , 4 , 5. chap. 10. v. 19 , 20 , 21 , 22. with its utensils . 6. The Calling , Succession and Office of the High-priest , chap. 7. v. 16 , 17 , 21 , 23. chap. 8. v. 3 , 4 , 5. 7. The Sacrifices and Services of them both , chap. 8. v. 3 , 5. chap. 9. v. 6 , 7 , 10 , 12 , 13. chap. 10. v. 1 , 2 , 3 , 4 , 5 , 6 , 11. chap. 13. v. 11 , 12. It is plain and evident , that under these heads all the principal concernments of the ancient Church , with the Worship and Rule of God therein are comprised ; and they are all of them reflected on , most of them explained , and applied unto Gospel-ends by our Apostle . However I shall not in our present consideration of them , engage in the exposition of the particular places in the Epistle where they are treated on , which is to be done else-where ; but only represent them , as they are expressed in their institution and transaction in the Old Testament , so to make way unto a right conception of them , as they are mentioned and made use of in the New. § 2 Many of these things , I acknowledge , especially those concerning the Temple , its Fabrick , and its Worship , have been so largely discussed by others , as that I should judge my endeavours , in a review of them , altogether needless , would the nature of our present design admit of its forbearance . For besides what hath been formerly attempted , with excellent success , with reference unto the Fabrick of Divine Worship , and the Ceremonies thereof from the Scripture . Josephus , and the latter Jewish Masters , by Ahubensci , Arius Montanus , Villalpandus , Capellus , Ribera Constantine Emperour , Broughton , Ainsworth , Weemse , Rivet , and all learned Expositors on these parts of holy Writ , where these things are recorded , there are also some of la●e , who amongst our selves have travelled with much diligence in this subject ; Persons worthily skilled in , and industriously improving their knowledge of all that learning which is needful unto the due and accurate handling of this subject , and that in discourses . But as things are fallen out , considering the necessity of this discourse unto my present design , and that most of the things in our proposal from the Epistle above mentioned , are such as fell not under the consideration of those learned persons , nor are handled by them ; and that I design not an exact examination of the particular concernments of all these things , with a discussion of the Reasons and Arguments wherewith various apprehensions of them are att●st●d , but only to repr●sent such a scheme of them unto the Reader , as may enable him to judge aright of the references of the Apostle unto them , and of the use that he puts them unto , I shall proceed in my designed way . § 3 First , then the call of Abraham , which was the foundation whereon all the following Administrations of God towards his Posterity , and his whole Worship amongst them , were built , is excellently and fully described by our Apostle , chap. 11. v. 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. By faith Abraham , when he was called , to go out into a place which he should afterwards receive for an inheritance , obeyed , and he went out , not knowing whither he went , ( Gen. 11. v. 4. ) By faith he sojourned in the land of promise , as in a strange country , dwelling in tabernacles with Isaac and Jacob , the heirs with him of the same promise : for he looked for a city which hath foundations , whose builder and maker is God. ( Gen. 12.13 , 14. ) Through faith also Sarah her self received strength to conceive seed , and was delivered of a child when she was past age , because she judged him faithful who had promised . ( Gen. 17. v. 19. chap. 21. v. 2. ) Therefore sprang there even of one , and him as good as dead , as the stars of the sky in multitude , and as the sand which is by the sea-shore innumerable . ( v. 13. v. 16. Gen. 15. v. 5. ) These all died in faith , not having received the promises , but having seen them afar of , and were perswaded of them , and embraced , and confessed that they were strangers and pilgrims on the earth . ( Gen. 23. v. 4. chap. 47.9 . 1 Chron. 29.15 . ) For they that say such things declare plainly that they s●ek a country ; and truly if they had been mindful of that from whence they came out , they might have had opportunity to have returned . ( Gen. 24. v. 5 , 6 , 7. ) But now they desire a better , that is , an heavenly ; wherefore God is not ashamed to be called their God , for he had prepared for them a city . By faith Abraham when he was tried offered up Isaac , and ( or even ) he that received the promises , offered up his only begotten son , of whom it was said , In Isaac shall thy seed be called , ( so that he was his only begotten with respect unto the promise , Gen. 21. v. 12. chap. 22. v. 9. ) Accounting that God was able even to raise him up from the dead , from whence also he received him in a figure . The design of the Apostle in this discourse is to set forth and commend the faith of Abraham , from the fruits and effects of it , in the whole course of his obedience ; but he builds it upon , and resolves it into his call ; By faith Abraham being CALLED . Neither is it my present purpose to open particularly the discourse of the Apostle , which must be referred to its proper place ; only because what we do now , is in a subserviency unto the right understanding of this Epistle , I have laid down this account given us therein of the call of Abraham , and his faith and obedience , shewn as the reason of our insisting on it , and the foundation whereon what we do therein is built . Neither shall I now at large declare the nature of this Call of Abraham , with the several occurrencies that accompanied it ; partly because it is already touched upon in a former Exercitation , and partly because I have else-where handled it more largely , and cleared it from the corrupt traditions and opinions of the Jews concerning it . But because this was the root on which the Judaical Church did grow , the stock whereinto all Mosaical Institutions of worship were inserted and grafted , it is necessary that we give a brief Historical account concerning it . Abraham ; he was first called by his Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abram ; that is , an High Father ; § 4 not without a signal presaging providence of God. For as of old they gave significant names unto their children , so therein they had respect unto their present condition , or some prospect they had given them by the Spirit of God of things future , wherein they or theirs should be concerned . So have we the reasons given us of the names of Cain , Gen. 4. v. 5. of Seth , v. 28. of Noah , chap. 5. v. 29. of Peleg , chap. 10. v. 25. and of sundry others . And if we may not suppose that the Parents of Abraham were directed to give him this name of an High Father , by the Spirit of Prophesie , yet considering it suitableness unto what God had designed him for , and its readiness to yield unto that Change which God made afterwards in it , unto a great strengthning of his faith and significancy in a way of instruction unto future generations , we must grant that it was done by the designing holy wise Providence of God. For he was an High Father indeed , as being the Father of our Lord Jesus Christ according to the flesh . In process of time , upon the solemn establishment of the Covenant with him , God change this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17. v. 5. Neither shall thy name any more be called Abram , but thy name shall be Abraham . And on the like account did God also change the names of some other persons , or superadded new names unto those whereby they were called before , as of Israel unto Jacob , Gen. 33. v. 28. upon his prevalency with God as a Prince ; Jedidiah unto Solomon , 2 Sam. 12. v. 25. because the Lord loved him . And many doubtless had new names given unto them by themselves or others , or some letter or syllable changed in their names , withall altering their signification , upon emergent occasions . Hence have we so many in the Old Testament , whom we find in several places expressed by divers names , or varied in one place from another . Now this change in the name of Abraham was not , as the Jews fancy , to honour him with the addition of a letter out of the Tetragrammaton ; but for the addition of a new Prophetical significancy unto it ; as God himself expresly declares , Thy name shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham , for a father of a multitude of nations have I made thee . According as he said before , v. 3. Thou shalt be a father of a multitude of nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his name denoting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude , that is , of Nations , God himself expounding his own intention and design . And herein is a solemn prefiguration of the implanting of Believers of all Nations , into the Covenant and Faith of Abraham ; for this name he received upon the solemn establishment of the Covenant with him , as the Apostle explains the place , Rom. 4. v. 11 , 12 , 13 , 14 , 15 , 16 , 17. All then that believe , are taken into the Covenant of Abraham . And as unto the priviledges of it , and inheritance to be obtained by it , they are no less his children and heirs , then those who proceeded from his loins according to the flesh , as hath been manifested in our Exercitation concerning the Oneness of the Church . And herein also God manifested what was his design in his Call , and separation unto himself , even to make and constitute him , and his Posterity , the means of bringing forth the promised seed , wherein all Nations were to be blessed . Abraham being the tenth Generation from Noah , exclusivè , was the son of Terah , of § 5 whom it is said , Gen. 11.26 . that Terah lived seventy years , and begat Abram , Nahor and Haran : not doubtless in the same year , but then the eldest of them was born , who ever he was . If Abraham was the eldest , as he is first expressed , he was born 292 years after the flood , in the three hundred ninety second year of the life of Shem , who out-lived him thirty five years . And he was the sixth from Heber , born in the two hundred twenty fifth year of his age , who continuing longest of all the Postdiluvian Patriarchs , outlived Abraham about sixty four years . But there is a difficulty in this account . For if Abraham was born in the seventieth year of the age of Terah : Terah living in all two hundred and five years , Abraham at the death of Terah must needs be one hundred thirty five years of age . But the Scripture saith expresly that at his departure out of Haran , upon the death of his Father , he was no more but seventy five years old . And if he was seventy five years old at the death of his Father who lived two hundred and five years , he must be born in the one hundred and thirtieth of his Fathers life , and not before ; which carries on his birth and death sixty years beyond the former account . So that he outlived Shem twenty five years , and dyed only four years before Heber . Although therefore he be mentioned before Haran , Gen. 11.26 . yet indeed Haran was the Eldest Son of Terah , and born before Abraham sixty years . And it appears in the Story , that Lot and Sarah who were the Children of Haran ( if Sarah was the Ischa mentioned , as most suppose she was , Gen. 11.29 . ) were not much younger then Abraham himself . For when Abraham was an hundred years old , Sarah was ninety , Gen. 17.17 . and Lot may well be supposed to be Elder then she ; so that of Necessity Haran must be many years elder then Abraham , even no less then sixty , as we have declared . § 6 His Nativity and Education was in Vr of the Chaldees , Gen. 11.28 , 31. This place is said to be , on the other side of the flood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or the River , Josh. 24.2 . that is , from the Land of Canaan on the other side of the great River Euphrates eastward . It was so also of Tygris , on the East of Aram Naharaim , or Mesopotamia , properly so called ; which is not insisted on , because Abraham came over Tygris unto Haran with his Father Terah . He came out , saith Stephen , from the Land of the Chaldaeans , and dwelt in Canaan , Acts 7.4 . he sayes indeed , that before he came unto Canaan , he dwelt in Mesopotamia , v. 2. wherein Haran was also . For the name of Mesopotamia was given of old unto all the adjacent Regions , even unto the Persian Sea. So doth Pliny evidently . lib. 6. cap. 26. Mesopotamia tota Assyriorum fuit vicatim dispersa , praeter Babylona , & Ninum . All Mesopotamia belonged unto the Assyrians , and consuled of scattered Villages , unless it were Babylonia and the Countrey about Nineveth . And again , Reliqua pars Mesopotamiae Assyriaeque-Babylonia appellata est . So that he equals Mesopotamia , with Assyria ; which how great a Tract of those Regions it comprehended , is manifest from Ptolomy , Strabo and others . Eupolemus in Eusebius , praeparat . Evang. l. 9. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vra in Babylonia : and there also Pliny mentioneth Vra upon the banks of Euphrates , lib. 5. cap. 24. Fertur Euphrates usque ad Vram . But this seems not to be the Vr where Abraham dwelt . Nor was there any reason that in a design for Canaan , he should remove from any part of Babylonia upon Euphrates unto Charan . It is more likely to be the place mentioned by Ammianus lib. 5. where he sayes , that the Romans in six dayes came from Corduena in Armenia , ad Vr nomine , Persicum Castellum ; unto Ur a Persian Castle . And this he placeth between Nisibis and Tygris , and was not far from the place , where it is probably supposed that the Ark rested after the flood ; the family of Heber keeping their first Seat , not accompanying , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sons of men , Gen. 11.2 , 3 , 4. those wicked Apostates who went from the East , to find a place to fix the Seat of their Rebellion against God. Broughton contendeth , that Vr was in the Vale of the Chaldaeans , that is in Babylonia , a very little way , or some few miles from Charan ; averring , that Stephen cannot otherwise be defended , who affirms , that he was in Mesopotamia before he dwelt in Charan . But as this defence of Stephen is needless , seeing as we have manifested , he took Mesopotamia in a large sense , as others did also , giving the same Extent unto it with Assyria , the denomination arising from the most eminent and fruitful of these Regions : So the removal of a little way , or a few miles , answereth not that decription which the Holy Ghost gives us of journey , Gen. 11.31 . And Terah took Abraham his Son , and Lot the Son of Haran , and they went forth with them from Ur of the Chaldees , to go into the Land of Canaan , and they came unto Haran and dwelt there . There design was to go unto Canaan : And as the Vra which was in Babylonia was scituated on this side of Euphrates as Pliny testifies : So that Abraham could not go from thence unto Canaan by Haran , but he must twice needlesly pass with all his family over Euphrates , so the expression of their journying to Haran will not suit unto any imaginary Vr within a few miles of it . Nor is it any weight that it is called Vr of the Chaldees , whose proper seat was in Babylonia , and not extended much farther Eastward , seeing if the Chaldees , as is most probable , were called Chasdim , as they are constantly , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesed the Son of Nachor the Brother of Abraham , there must of necessity be allowed an Hystorical Prolepsis in the words ; and that is called Vr of the Chaldees , from whence the Chaldees were afterwards to have their Original , who in time possessed Babylonia and the parts adjacent . Whilest Abraham lived with his Progenitors in Vr , there is no doubt but he § 7 was with them infected with much false Worship and Idolatry ; For so Joshua affirms expresly , that they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 24.3 . even those , whose Worship God afterwards prohibited in the first Precept of the Law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there shall not be unto thee other Gods ; those , or such as those , whom they served beyond the flood . Other Gods are all false gods . The Jews imagination about the discovery made by Abraham of the true God , his renunciation of all Idolatry thereon , with the breaking of his Fathers Images , and his being cast for that cause by Nimrod into the fire , all about the forty fourth year of his Age , I have considered and exploded elsewhere . And all these figments with that of Harans being consumed by fire in the sight of his Father , they witedraw from the supposed signification of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which they would have to signifie fire , Gen. 11.28 . but as where it relates unto the Chaldeans ( Vr of the Chaldees ) it is apparently the name of a place , a Town , or Country , so it rather signifies a Valley , then fire . And those words , Isa. 24. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate in the Text , Wherefore glorifie ye the Lord in the fires , may be better read as in the Margen , in the Valleys , which better answers unto the following words : And the name of the Lord God of Israel in the Isles of the Sea. At what year of his age , he left Vr with his Father is not expressed . But it is apparent , that it was towards the latter end of the life of Terah ; Even after the death of Haran his Eldest Son ; and that Nahor and Abraham were married to Milcha and Isca his daughters , and Sara had continued barren some remarkable space of time , Gen. 11.28 , 29 , 30 , 31 , 32. From Vr therefore , with his Father , and the rest of their family , he removed to § 8 Haran with a design for Canaan , Gen. 11.31 . Where this Haran was scituated , we before declared . Stephen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , charran ; and so do the Latin Writers : Assyrias Latio maculavit sanguine Charras ; sayes Lucan , of the overthrow of Crassus's Army near that place . And it may be pronounced either way in the Original , from the ambiguous force of the Hebrew Cheth , which seems best expressed by Charan . How long he stayed here is uncertain , as was said before . That it was not very long appears , from his marrying and the barrenness of Sarah , before he came thither . And yet , that they abode there some years is no less evident , from Chap. 12. v. 5. Abraham took Sarai his Wife , and Lot his Brothers Son , and all their substance that they had gathered , and the souls or Servants that they had gotten in Haran , and they went forth to go into the Land of Canaan . It is not the work of a few dayes or moneths that is here described . This gathering of substance and getting of souls , was a business of some years ; of how many it is uncertain . What was the design of Terah in his attempt to go for the Land of Canaan is not absolutely certain . The especial Call of Abraham unto that Countrey could not be the bottom of it : for it is most probable , yea , indeed undeniable , that this he had not , untill after the death of Terah . It was therefore an act of theirs in answer to the Providence of God in a subserviency unto that future call , that he might be in more readiness to yield obedience unto it , then he could have been in the Land of Vr . Whether Terah did meerly seek a new habitation , in a Country less peopled then that of his Nativity , which doubtless then was the most populous part of the world , as being near the place where mankind first planted after the flood ; or whether he might be instructed in the antient promise , that the posterity of Canaan the Son of Cham who had then possessed the Country called after his name , should be servants unto the seed of Shem , from whom he was a principal descendant , I know not . In answer to the call of Abraham it could not be ; for he was called to leave his Fathers House , Chap. 12.1 . and not to bring his Father with his houshold with him , and that at the seventy fifth year of his age , when Terah was dead : But what ever was the occasion of it , the Providence of God used in it in the serving of its designs towards Abraham . And here in Haran , If I may be allowed to conjecture , it is probable , that God gave him light into the evil of those Superstitions wherein he was educated , revealed himself as the only true God , and so prepared him for his Call unto the tedious journeying , and long peregrination that ensued thereon . § 9 When his Father Terah was dead , and himself seventy five years old , Chap. 12.14 . God called him to himself , and entred into Covenant with him in the promise of the Land of Canaan , v. 7. And this Call of his , was the great foundation whereon God afterwards built the whole Structure of his Worship under the Old Testament . For herein he both appropriated the promise of the Messiah unto him , designing his person as the spring , from whom he should proceed according to the flesh , and set both him and his posterity a-part , to be visibly subservient unto the great design of his Grace in the accomplishment of the promise of a Deliverer made unto our first Parents . This we have elsewhere at large declared , and shewed how that after his Call , every thing was disposed unto a significancy of that which was for to come , and was suited for a continuance unto that season , and no longer . § 10 When Abraham was ninety and nine years old , that is also he had been twenty four years in the Land of Canaan . The Lord confirms his Covenant with him and his seed , by the sign and token of Circumcision , Gen. 17.8 , 9 , 10 , 11 , 12. which Paul calls , the seal of the righteousness of faith , Rom. 4.12 . because God thereby confirmed and assured unto him an interest in the promised seed , who is the Lord our Righteousness , Isai. 45.24 , 25. Jerem 23.6 . And because he had accepted of the righteousness and salvation which in , and by him , God had prepared for sinners , in believing the promise , Gen. 15.6 . And herein did God manifest that he took his seed together with him into the Covenant , as those , who no less then himself , were to be made partakers of the righteousness exhibited therein , as also to be used for the chanel where the holy seed was to be carried on ; untill the Word was to take it and to be made flesh , John 1.14 . Mar. 1.1 . Rom. 9.5 . And by this Ordinance of Circumcision , were his posterity separated from the rest of the world , and united among themselves . For however Ishmael , and Esau carried the outward sign of circumcision out of the pale and limits of the Church communicating it unto the Nations that sprang of them unto this day , unto whose observance they also adhere , who being of another extract , have received the Law of Mahomet , who was of the off-spring of persecuting Ishmael , as the Turks and Persians , with very many of the Indians ; yet their observance of it , was never under the Law of God , nor accepted with him , but is rather accursed by him . But as it was continued in the posterity of Abraham according unto the promise , it was the fundamental uniting principle of the Church amongst them , though dispersed into innumerable particular families . For as there were as many Churches before , as there were families , Ecclesiastical and Oeconomical or paternal Rule , being the same , now the Covenant being one , and the token of the Covenant being one and the same , unto all the families that sprang of Abraham , which in their several generations were as the sands of the Sea shore , or as the Stars for multitude , were incorporated into one body among themselves , and separated from all the rest of the world . Not that this Ordinance alone was sufficient to constitute the whole Nation one Ecclesiastical Body or Church , which was done by the following Institutions of Worship , but that the foundation thereof was first laid herein . Neither without some such general initiation into union could it have been orderly accomplished . And as it was the Glory of the people of old whilst they walked in the steps of the faith of Abraham : So it was the carnal boast of their degenerate posterity . Hence have we so often mention of those who were uncircumcised , in the way of reproach and contempt ; and when they renewed the administration of it among themselves , upon their first entrance into the Land of Canaan after its commission in the Wilderness , it is said , that they rolled away the reproach of Aegypt , Josh. 5.9 . because they were now no more as the Aegyptians , uncircumcised . And it was their glory , both because God made it the token of his receiving them to be his peculiar people out of all the Nations of the Earth , as also because it was the pledge of their obedience unto God , which is the glory of any person or people . But their posterity being carnal , and degenerating from the faith and obedience of Abraham , having quite lost the Grace betokened by it , which as Moses often declares unto them , was the circumcision of their hearts to hear and obey the voice of God , did yet , and do yet , to this day , boast of it as a sign of their separation unto God from other people : not considering that these things were mutual , answering one another , and that this latter is nothing , where the former is not also attended unto . And these are the chief heads that are looked I upon by our Apostle in the Call of § 11 Abraham , which also we have been more brief in the explication of , because its consideration hath elsewhere occurred unto us . Now from this Call of Abraham unto the deliverance of the Children of Israel out of Aegypt , was as Moses assures us , four hundred and thirty years , Exod. 12.40 , 41. and so saith our Apostle , Gal. 3.17 . But because the Lord tells Abraham , that his posterity should be afflicted in a strange Land four hundred years , Gen. 11.13 . which words are repeated by Stephen in his Sermon to the Jews , Acts 7.6 . the reason of this different account may be briefly enquired after . Here is a double limitation of time , 1. of four hundred and thirty years by Moses , and Paul. 2. Of four hundred years , by God himself unto Abraham , repeated by Stephen : The words of Moses are recorded , Exod. 12.40.41 . Now the sojournings of the Children of Israel , in Aegypt , were four hundred and thirty years ; and it came to pass , at the end of four hundred and thirty years , even on the self same day , it came to pass , that all the Hosts of the Lord went out of the Land of Aegypt . It is evident that there is an ambiguity in the words of Moses , for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sojourning , or dwelling in the beginning of the Verse do relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dwelt in Aegypt , it can design no longer space of time then they dwelt there after the descent of Jacob , which by an evident computation of the times , containeth but half the space limited , of four hundred and thirty years . If it refer only to the children of Israel , then it takes in all the sojournings and peregrinations of that People who dwelt in Aegypt , from the first day of their being the people of God. Now this ambiguity is perfectly removed by our Apostle , Gal. 3.16 , 17. Now to Abraham and his seed were the promises made ; and the Covenant that was confirmed before of God in Christ , the Law which was four hundred and thirty years after cannot disannul . The giving of the Law , was , as we shall see , immediately upon their coming out of Egypt ; and saith he , the 430 years are to be reckoned from the Call of Abraham , when God first entred into Covenant with him ; Gen. 12.2 , 3. From thence unto the departure out of Egypt , and the giving of the Law that ensued , are 430 years . It is evident then , that by the sojourning and peregrination of the children of Israel , not their meer aboad in Egypt , which after their going down , Gen. 46. was only 215 years , or thereabouts ; but the whole course of that People , after they were in Abraham called from their own Country and a certain Habitation therein , until their leaving of Egypt , in order unto their taking possession of the land of Canaan as a perpetual inheritance ( that is commensurate unto the duration of the especial Covenant made with them ) is intended . It remains then that we consider the other space of time assigned by God in Vision unto Abraham , for the affliction of his seed under persecution , namely , four hundred years , Gen. 11.13 . Now herein , either the round number of 400 is put for 430 , or 30 years are to be abated out of the latter number , for some special cause and reason . The former seems not probable , because Moses doth so emphatically note that it was in the four hundred and thirtieth year , that very same day , or night , and therefore 30 years must be taken of , either from the beginning or end of the latter number . To detract it from the end there is no reason ; nor will Moses his exact observation of that period allow us so to do . It must therefore be from the beginning . Now this prediction of God unto Abraham , about the affliction or persecution of his seed for 400 years , was given him before the birth of Isaac , who being of his seed according to the promise , was to have his share in this affliction ; yea , it was to begin with him . He was born , as was proved , 25 ye●rs after the promise ; so that the 30 years to be taken off from the 430 fall out in the fifth year of his life ; which was the time when the persecution began in the mocking of Ishmael , Gen. 21.9 . which the Apostle expresly calleth persecution , and that upon the account of Isaac's being the heir of the promise : Gal. 4.29 . There began the 400 years of their affliction , which ended with the 430 of their peregrination . In the faith of Abraham , manifested in his obedience to the Call of God , resting on § 12 the Promise of the blessing by Christ , and in the observation of this Ordinance of Circumcision , whereby they were separated unto God , and united among themselves , did this People continue , without the addition of any new Ordinance of Worship for the supportment of their Faith , or enlargement of their Light , or outward profession of their seperation unto God to the expiration of 430 years ; and this period of time proved afterwards fatal unto them , not exactly and absolutely , but in some kind of proportion . For from hence unto the building of the Temple by Solomon was 480 years . The duration of that Temple was 415 years . Of the latter , built in the room thereof , somewhat above 500. Some peculiar space being given them beyond their former trials , before their utter destruction . § 13 At the expiration of the period of time discoursed on , our Apostle tells us , Heb. 11.28 . that By faith Moses kept the Passover , and the sprinkling of blood , lest he that destroyed the first-born , should touch them . This was the second Ordinance of common use to the Church , and appropriated unto them , which God instituted amongst them . The story of its Institution , and manner of its celebration are at large insisted on , Exod. 12. § 14 The time of its Institution , and Annual celebration , is exactly noted in the Scripture . It was the night before the departure of the children of Israel out of Egypt , which is thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 12.42 . a night of observances , unto the Lord , that is , wherein his Institutions of this Ordinance were to be observed with great care and diligence . And this night fell in directly upon the expiration of the 430 years before limited , verse 40 , 41. For the time of the year , it was in the month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib , as the Hebrews call the month of the Spring , which in those Eastern parts gave blades unto the corn , and other fruits of the earth , Exod. 13.4.23.15.34.18 . Deut. 16.1 . which afterwards by a Chaldee name was called Nisan , Nehem. 2.1 . Esth. 3.7 . and it answered partly to our March , partly to April , beginning before or at the Vernal Equinox , according to the distance of any year from the Embolisinical year . And from hence this month was appointed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head , chief or principal of the months , Exod. 12.2 . and so consequently the beginning of the year unto them ; for before this , their year began and ended in September , upon the gathering in of the fruits of the earth , Exod. 23 , 16. being the time , as most of the present Jews suppose , wherein the world was created . Neither yet was this change absolute unto all ends and purposes , but only as to Ecclesiastical Observances , and Feasts , that depended on their distance from this of the Passover . For their Civil Year , as to Contracts , Debts and Liberties , continued still to begin in September , with their Jubilees , Levit. 25.8 , 9 , 10. And from that beginning of the year , most probably , are the months to be reckoned that are mentioned in the continuance and ending of the floud , Gen. 7.11 . See Joseph . liber . 1. chap. 4. § 15 For the time of the day wherein the Lamb was to be slain , it is designed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●etween the two evenings of the 14 day , of the first month . Some of the Jews , as Kimchi , make these two evenings to be , the first declining of the Sun , which began the evening or afternoon , and the setting of the Sun which closeth it , answering the antient division of the day , into morning and evening ; so that it might be done by this rule , in any time of the afternoon , though it always followed the evening Sacrifice , at the 9th hour , or 3 of the clock . Others , as Aben-Ezra , make the first evening to be the setting of the Sun , the other the departure of all light . And the Jews have a distinction of the day , wherein they call this space of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the two evenings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the two Suns . So they express themselves in Talmud . Hieros . Berach . cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the space of time wherein the face of the East is red , is called day ; when it begins to wax pale , it is called between the Suns ; ( the same with between the evenings ) and when it waxeth black , the upper Firmament being like the lower , it is night . § 16 The occasion of the institution of this Ordinance , is so fully and plainly declared in Exodus and Deuteronomy , that we shall not need to enlarge upon it . In brief , God being about to accomplish his great work of delivering the people out of Egypt , he thought meet to conjoyn together his greatest mercy towards them , and his greatest plague upon their enemies . To this end he gives command unto the destroying Angel , to pass through the Land , and to slay all the first-born therein , from his who sate upon the Throne , unto the meanest person belonging unto the body of that Nation . And although he might have preserved the Israelites from this destruction by the least intimation of his will unto the Instruments used therein , yet having respect unto the furtherance of their faith and obedience , as also designing their instruction in the way and means of their eternal salvation , he chose to do it by this Ordinance of the Passover . The form of this service is given us Exod. 12.27 . it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesach : and the reason of it is subjoyned ; for the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasach passed over the houses of Israel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to pass on by leaping , making as it were a halt in any place , and then leaping over that which is next . Whence he that goes halting is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisseach ; one that as it were leaps on , from one leg unto the other . Some of the Antients call it Phase ; Cheth being only not pronounced . The Greeks retain the name , but corrupt it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and are followed by the Latines , who call it Pascha . Hence after the Apostle had applied this Feast and Sacrifice unto the Lord Christ , 1 Cor. 5.7 . and Christians began to celebrate the commemoration of the Passion and Suffering of Christ , at the time of the year when that was observed , many both of the Greeks and Latins began to think , that the word was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Patior , to suffer , as both Augustin , and Gregory Nazianzen , Serm. de Pasch. do declare , who both of them refute that imagination . The general nature of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice , v. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Feast , v. 14. A Sacrifice from the slaying and offering of the Lamb , which was done afterwards for the people by the Levites ; and a Feast from the joy and remission of labour wherewith the annexed Solemnities were to be observed . The matter of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saeh , v. 3. that is , a young Lamb or Kid ; a male without blemish , for either might be used in this service , v. 5. The manner of the service was , 1. In the Preparation , the Lamb or Kid was to be taken into custody on the tenth day of the month , and kept therein four days , v. 6. which , as the Jews say , was partly that they might discern perfectly whether it had any blemish or no ; partly that they might by the sight of the Lamb be minded of their duty , and the mercy of their deliverance . Indeed it was , that it might prefigure the imprisonment of the Lamb of God , Isa. 53.7 , 8. who took away the sins of the world . This preparation , the Jews say , was temporary , and observed only at the first Institution of the Ordinance in Egypt , and that partly lest in their haste they should not otherwise have been able to prepare their Lambs . So also was the sprinkling of the bloud on the posts of the doors of their dwelling houses , v. 7. with Hysop , which could not be afterwards observed , when by God's Institution the whole Congregation were to celebrate it in one place ; and it had respect unto their present deliverance from the destroying Angel , v. 12 , and 13. In like manner was their eating it , with their loins girt , their shooes on their feet , and their staves in their hands , v. 11. that they might be in a readiness for their immediate departure , which was not afterwards observed by our Lord Jesus Christ , nor any of the Church . For these signs ceased with the present occasions of them . 2. This Lamb was to be provided for each houshold , v. 3 , 4. which was the third distribution of that people , the first being into Tribes , and the second into Families , from the twelve Patriarchs and their immediate Sons , Josh. 7.16 , 17 , 18. But because their was an allowance to make their company proportionable unto their provision of a Lamb , joyning or separating housholds , v. 4. they ate it afterwards in Societies or Fraternities ; as our Saviour had twelve with him at the eating of it . And the Jews require ten at least in Society unto this celebration . Whence the Targum expresly on this place , Exod. 12.4 . If the men of the house be fewer then the number of ten ; for this was a sacred number with them . They Circumcise not , Marry not , Divorce not , unless ten be present . Thence is their saying in Pirke Aboth , where ten sit and learn the Law , the divine presence resteth on them , as Psal. 82.1 . 3. The Lamb being provided was to be killed , and it was directed that the whole Assembly of the Congregation of Israel should kill it , v. 6. that is , every one for himself and family . But after the giving of the Law , and the erection of a Priesthood in the Church , this work , as it was a Sacrifice , was left unto the Priests , 2 Chron. 35.1 , 2 , 3 , 4 , 5. 4. The place where it was to be killed , was at first in their several houses , or where-ever the Assembly of the people was ; but this afterwards was forbidden , and the Sacrifice of the Passover confined expresly to the place where the Tabernacle and Temple were to be , and not else-where , Deut. 16.6 , 7. 5. The preparation of the whole Lamb for eating , was by roasting it , v. 8 , 9. and that was done with bread unleavened , and bitterness , or bitter herbs , v. 9. and it was all to be eaten that night . What remained until the morning was to be burned in the fire , as a thing dedicate , and not to be polluted . The Jews have many Traditions about the manner of eating and drinking at this Supper , of the Cups they drank and blessed , of the Cakes they brake , of their Washings , and the like , which as they have all of them been discussed by others at large , so I shall not labour about them , as being satisfied that they are most , if not all of them , inventions of the Rabbins since the destruction of second Temple , and many of them taken up from what they observed to be in use among Christians , or were led into by such as from the profession of Christianity apostatized unto them , which were no small multitude . Unto this observation of the Passover , was adjoyned the Feast of Vnleavened Bread , § 17 which was to begin the next day after the eating of the Lamb , that is , on the 15 day of the first month . For whereas the Paschal Lamb was to be eaten with unleavened bread on the fourteenth , it was a peculiar Ceremony of that Ordinance , and belonged not unto the ensuing feast , v. 15 , 16. And in this feast , there are considerable : 1. The total exclusion of all Leaven out of their houses . 2. The time of its continuance , which was seven dayes . 3. The double extraordinary Sabbath wherewith it was begun and ended ; for on the first day , and last day of the seven , there was to be a solemn and holy Convocation unto the Lord , to be observed in a cessation from all labour , and in holy duties ; and here also it were lost labour to reckon up the Cautions , Rules and Instructions which the Jewish Doctors give about the nature , kinds and sorts of Leaven , of the search that was to be made for it , and the like , most of them being vain imaginations of superstitious minds ignorant of the Truth of God. § 18 This Sacrifice of the Passeover with its attendant Feast of Vnleavened Bread , to be annually observed on the fourteenth day of the moneth Abib , unto the end of the twenty second , was the second solemn Ordinance of that people , as the People and Church of God. And the Jews observe , that no other positive Ordinances , but only Circumcision and the Passeover had that sanction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Excision , or Extermination annexed unto them . Concerning Circumcision , the words are plain , Gen. 17.14 . The uncircumcised Man-Child whose flesh of his foreskin shall not be circumcised , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that soul shall be cut off from his People , he hath broken my Covenant . And with reference to the Passeover , Exod. 12.15 . Whosoever eateth leavened bread from the first day untill the seventh day , that soul shall be cut off from Israel . Whereas they observe , as Aben Ezra upon this place , that it is annexed to above twenty negative Precepts ; intimating that there is a greater provocation and sin in doing any thing in the Worship of God against his Commandment , then in omitting what he had commanded , though both of them be evil . The Observation I acknowledge in general is true , but the Application of it to the Passeover is not so . For although we should suppose that the words of Exod. 12.15 . do relate unto the Passeover also , although they seem to respect only the seven dayes of the feast of Unleavened Bread , yet they do not require the observation of the Passeover it self under that penalty ; but upon a supposition of the observation of the Passeover , they were to eat the Lamb with unleavened Bread , which was a negative Precept , namely , that they should have no leaven in their bread , and so was justly attended in its transgression with this cutting off . And this cutting off , the Jews generally interpret when it is spoken indefinitely , without a prescription of the manner how it should be done , or by whom , to respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hand of Heaven , or the vindictive Justice of God , which in due time will find out the Transgressor . But we know that God long bare with them in the omission of this Ordinance of the Passeover its self . § 19 What are the observations of the late Jews in the imitation of their fore-Fathers observance of this Ordinance of God , the Reader may see in Buxtorfs Synagoga Judaica , and in part in the Annotations of A●sworth ; and they need not here be repeated . This only I shall ob●erve , that all of them in their Expositions of this Institution , do make the Application of its several parts unto other acts of God in dealing with them . Such as indeed the Text of Moses plainly leads them to . And this perfectly overthrows their pretensions , as to their other Ceremonies and Sacrifices ; namely , that they were instituted for their own sakes , and not as signs of things to come ; the figurative nature of this their greatest Ordinance being manifest , and acknowledged by themselves . § 20 On occasion of this great solemn Ordinance , there was given unto the People two additional Institutions ; the first concerning the Writing of the Law on their foreheads and Hands , the other of the Dedication unto God of all that opened the Matrix : The first of these , is prescribed , Chap. 13.9 . And it shall be for a sign upon thine hand , and as a memorial between thine eyes , that the Lords Law may be in thy mouth : ver . 16. and it shall be for a token upon thine hand , and as frontlets between thine eyes . Whereunto may be added D●ut . 6.6 , 7 , 8 , 9. And these words which I command thee this day , shall be in thine heart , and thou shalt teach them diligently unto thy Children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou lyest down , and when thou risest up ; and thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thine eyes , and thou shalt write them upon the posts of thine house , and on thy gates . In the observation of sundry things , supposed to relate unto these precepts , consisteth the principal part of the Superstition of the present Jews . For they have mixed the observation of this duty whatever be intended by it , with many foolish and noisome imaginations . It doth not indeed appear to me , that any more is intended by these Expressions , a sign upon thy hand , and a memorial or frontlet between thine eyes , but a continual Remembrance , and careful practice of the Institution it self , and their calling to mind thereby the mercy and goodness of God in their deliverance ; which they were to celebrate when they came unto a settlement in their own Land , by writing some passages of the Law upon the doors and posts of their houses . But they are otherwise minded . That which is prescribed unto them is called v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sign , as it was to be on their hand ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a memorial , as between their eyes ; both which are very capable of our interpretation , but v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Deut. 6.8 . From which word , which they know not what it signifies , they draw out all the mysteries of their present observances . The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thephilin ; which word seems to be taken from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or prayers , and to be so called , from the prayers that they used in the Consecration and Wearing of those frontlets . But because they are rendered in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philacteria , some would derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to conjoyn , keep , and bind , which hath some allusion at least to the sense of the Greek Word . And this Origination and denotation of the word the Learned Fuller contends for : Miscelan . l. 5. c. 7. The manner of their present observation hereof to this purpose is ; they write four Sections of the Law on parchment . And why four ? that they gather from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Totaphoth , Tot. saith Rabbi Solomon in Pontus by the Caspian Sea somewhere signifies two , and Poth signifies two in Aegypt ; both which make four undoubtedly . Or as they say in the Talmud , Tat in Casphe signifies two , and Pat in Africa . So that four Sections , must be written . Scaliger supposeth the word to be Aegyptian , which is not unlikely ; but that it should signifie an Amulet , or a Charm , as Petitus supposeth , is not so probable . For that such amulets were in use among the Heathen , with inscriptions either ridiculous or obscene , which God would not have his People to make use of , and therefore appoints them other things , and inscriptions in their stead , which is the only reason produced for that Opinion , doth indeed overthrow it . For it is abundantly evident , that God in his Laws , doth directly on all occasions command the contrary to what ever was in practice of this sort among the Nations . So that Maimonides well observes , that the Reason of many of their Institutions cannot be understood , without a due consideration of the Superstition of the neighbouring Nations . These four Sections must be these that follow . The first is , Deut. 6.4 , 5 , 6 , 7 , 8 , 9. Hear O Israel , the Lord our God is one Lord , and thou shalt love the Lord thy God , with all thine heart , and with all thy soul , and with all thy mind , and these words which I command thee this day , shall be in thy heart ; and so onwards as before . The second is , Exod. 13.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. And the Lord spake unto Moses saying , sanctifie unto me all the first born , whatsoever openeth the Womb among the Children of Israel both of Man and of Beast , it is mine : And Moses said unto the people , remember this day in which ye came out from Egypt , out of the house of bondage ; for by strength of hand the Lord brought ye out from this place : there shall no leavened bread be eaten , this day came ye out in the moneth Abib : and it shall be when the Lord shall bring thee into the Land of the Canaanites , and the Hittites , and the Amorites , and the Hivites , and the Jebusites , which he sware unto thy Fathers to give thee ; a Land flowing with Milk and Honey , that thou shalt keep this service in this moneth ; seven dayes shalt thou eat unleavened bread , and in the seveth day shall be a Feast unto the Lord , unleavened bread shall be eaten seven dayes , and there shall be no leavened bread with thee ; neither shall there be leaven seen with thee in all thy quarters ; and thou shalt shew thy Son in that day saying , this is done because of that which the Lord did unto me , when I came forth out of Egypt ; and it shall be for a sign unto thee , upon thine hand , and for a memorial between thine eyes , that the Lord Laws may be in thy mouth ; for with a strong hand hath the Lord brought thee out of Egypt , thou shalt therefore keep this Ordinance in its season , from year to year . The third is from the tenth verse of that Chapter unto the end of the seventeenth : And it shall be , when the Lord , shall bring thee into the Land of the Canaanites , as he sware unto thee unto thy Fathers , and shall give it thee , thou shalt set apart unto the Lord , all that openeth the Matrix , and every firstling that cometh of a beast which thou hast , the Male shall be the Lords , and every firstling of an Ass , thou shalt redeem with a Lamb , and if thou wilt not redeem it , then thou shalt break his neck , and all the first born of Man amongst thy Children shalt thou redeem ; and it shall be when thy Son asketh thee in time to come saying , what is this , that thou shalt say unto him , by strength of hand the Lord brought us out from Egypt , from the house of bondage . And it came to pass , when Pharaoh would hardly let us go , that the Lord slew all the first born in the Land of Egypt , both the first born of Man , and the first born of beast , therefore I sacrifice to the Lord all that openeth the Matrix being Males , but all the first born of my Children I redeem ; and it shall be for a token upon thine hand , and as frontlets between thine eyes ; for by strength of hand the Lord brought us forth from out of Egypt . The last is Deut. 11. from 13. to 21. And it shall come to pass , if you shall hearken diligently unto my commandments , which I command you this day , to love the Lord your God and to serve him with all your heart , and with all your soul , that I will give you the rain of your Land in his due season , the first rain and the latter rain , that thou mayest gather in thy corn , and thy wine , and thy oyle , and I will send grass in thy fields for thy cattel , that thou mayest eat and be full , take heed to your selves that your heart be not deceived , and ye turn aside and serve other Gods , and worship them , and then the Lords wrath be kindled against you , and he shut up the Heaven that there be no rain , and that the Land yield not her fruit , and lest ye perish quickly from the good Land which the Lord giveth you ; therefore shall you lay up these my words in your hearts , and in your soul , and bind them for a sign upon your hand , and that they may be as frontlets between your eyes , and you shall teach them your Children speaking of them when thou sittest in thine house , and when thou walkest by the way , when thou lyest down , and when thou risest up , and thou shalt write them upon the door posts of thine house , and upon thy gates , that your dayes may be multiplyed , and the dayes of your Children in the Land which the Lord swore unto your Fathers to give them as the dayes of Heaven upon the Earth . § 21 Because in all these places there is mention made of these frontlets or memorials , therefore do they take them out for this use . And these are to be written on parchment made of the skin of a clean beast , on the side next the flesh , prepared with a pronuntiation of a form of words both in the killing of the beast , and in the delivery of the skin unto the Dresser , and to the Writer : When they are written , they are wrapt up in small rolls , and so worn upon their foreheads , and left arms , being so rolled and made up , that none of the writing might be seen . And great art is required in the making of these Tephilin which few amongst them attain unto . Hence Fagius tells us a story , of a Master amongst them in his dayes , who sold many thousands of these Phylacteries unto his Country-men , which had nothing in them but Cards , which served their turns well enough . Their Masters also are curious in describing what part of the head they must be applyed unto , namely , the fore-part from ear to ear ; and the hand must be the left hand , whereby yet they will have the arm above the elbow to be understood ; and when they must be worn , namely by day , not by night , on the Week dayes , not on the Sabbath , and the like worthy speculations . The benefit also they receive hereby , is incredible , for by them are they defended from evil , as some by the sign of the Cross , others by the first words of the Gospel of John worn about them ; They are sanctified in the Law , and in a word , the Targum on the Canticles , Chap. 8. v. 3. tells us , that God chose them above all people , because they wore the Phylacteries . So just cause had our Lord Jesus Christ to reprove their hypocrisie , superstition and self-justification in the use , abuse , and boasting of these things , Mat. 23.5 . All their works they do for to be seen of Men , they make broad their Phylacteries , and enlarge the borders of their garments . This about the borders of their garments , was an after Institution , yet because of its answerableness unto this , we may add it in this place . To this purpose , God gives his command ; Num. 15.38 , 39 , 40. Speak unto the Children of Israel , and bid them that they make them fringes , in the borders of their garments , throughout their generations , and that they put upon the fringe of the borders a Ribband of bl●w , and it shall be unto you as a fringe , that ye may look upon it , and remember all the commandments of the Lord , and do them , and that you seek not after your own heart , and your own eyes , after which ye use to go a whoring , that you may remember and do all my commandments , and be holy unto your God ; which Law is repeated again , Deut. 22.12 . Thou shalt make thee fringes upon the four quarters of thy Vestures wherewith thou coverest thy self . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , locks , or fringes made of thread fastened unto the wings or skirts of their garments with a Ribband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a blew colour ( which how to make at present the Jews confess they know not , but suppose it was made with the blood of a Fish called Chalazon mixt with Vermilion ) had vertue and efficacy from the institution of God , who alone is able to bless and sanctifie things in themselves indifferent unto Sacred Use , to the keeping of their hearts in a due reverence unto himself , and their eyes from wandering after false Worship and Superstition ; which being now removed and taken away , the things themselves are among the present Jews turned into the greatest superstition imaginable . Their principal vanities about these things having been represented by others out of Maimonides his Treatise on that subject , need not here be repeated . The last appointment of God occasioned by the mercy solemnly remembred in the § 22 Passover , was the dedication of all the first-born Males unto himself . The Law of this dedication is recorded , Exod. 13.12 , 13. and the manner of its performance is farther added , Numb . 18 , 15 , 16 , 17. Every thing that openeth the matrix , in all flesh which they bring unto the Lord , whether it be of men or beast , shall be thine ; nevertheless the first-born of man shalt thou surely redeem , and the first firstling of unclean beasts shalt thou redeem ; and those that are to be redeemed from a month old shalt thou redeem , according to thine estimation , for the mony of five shekels , after the shekel of the Sanctuary , which is twenty Gerahs . But the firstling of a Cow , or the firstling of a Sheep , or the firstling of a Goat , thou shalt not redeem , they are holy , thou shalt sprinkle their bloud upon the Altar , and shalt burn their fat for an offering made by fire , for a sweet savour unto the Lord. The whole dedication of the first-born Males is , distributed into three parts , 1. Children , who were to be redeemed with five shekels , twenty Gerahs to one shekel , that is about twelve shillings of our mony . 2. Clean beasts , such as were appointed to be offered in sacrifice on other occasions , as the Kine , the Sheep and the Goats . These were to be offered unto God , in a Sacrifice of burnt-offering without redemption or commutation , after they had been kept a month with the dam. 3. Vnclean beasts , whereof an instance is given in the Ass , which were either to be redeemed with mony by an agreement with the Priest , or to have their necks broke at the choice of the owner . And all of this to call to remembrance the mercy of God in sparing them , and theirs , when the first-born of man and beast , clean and unclean in Egypt , were destroyed . For hence a peculiar right of especial preservation arose unto God towards all their first-born , and this also not without a prospect towards the Redemption of the Church of the first-born by Jesus Christ. Heb. 12.23 . And this gave a period to the first dispensation of God towards the Church in the § 23 posterity of Abraham , for the space of 430 years . With the provision and furniture of these Ordinances of Worship , they left Egypt , and passing through the Red-sea , came into the Wilderness of Sinai , where they received the Law , and were made perfect in the beauty of Typical holiness and worship . Unto these Ordinances succeeded the Solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or giving of the Law on § 24 Mount Sinai , with the Precepts and Sanctions thereof , mentioned in several places by our Apostle , as chap. 2.2 . For if the word spoken by Angels was stedfast , and every transgression and disobedience received a just recompence of reward . Chap. 1O . 28 . He that despised Moses Law died without mercy under two or three witnesses . Chap. 12.18 , 19 , 20 , 21. For ye are not come unto the Mount that might be touched , and that burned with fire ; nor unto blackness and darkness , and tempest , and the sound of a trumpet , and the voice of words , which they that heard intreated that the word should not be spoken to them any more ; for they could not endure that which was commanded ; and if so much as a beast touched the mountain , it shall be stoned or thrust through with a dart . And so terrible was the sight , that Moses said , I exceedingly fear and quake . ver . 25. They escaped not who refused him that spake on earth . And in other places . Three things must be explained in reference unto this great and solemn foundation § 25 of that Judaical Church state , which our Apostle treateth about in this whole Epistle . First , The Preparations for it . Secondly , The Manner of the giving of it . Thirdly , The Law it self . For the preparations for it , they are either more remote , or immediately preceding it . The former were those temporary , occasional , instructive Ordinances which God gave them at their entrance into the Wilderness , before they came to receive the Law on Sinai . The first mentioned of this nature is Exod. 15.23 , 24 , 25 , 26. And when they came to Marah , they could not drink of the waters of Marah , for they were bitter ; therefore the name of it was called Marah . And the people murmured against Moses , saying , What shall we drink ? And he cried unto the Lord , and the Lord shewed him a tree , which when he had cast into the waters , the waters were made sweet . There he made a Statute and an Ordinance , and there he proved them , and said , If thou wilt diligently hearken to the voice of the Lord thy God , and wilt do that which is right in his sight , and wilt give ear to his commandments , and keep all his statutes , I will put none of those diseases upon thee , which I have brought upon the Egyptians , for I am the Lord that healeth thee . The whole course of God's proceeding with his people , whereof we have here the first pledge in the Wilderness , was by a constant series of temporal providential Streights , sinful Murmurings , and Typical Mercies . The waters being bitter , that they could not drink of them , God shewed to Moses a Tree ; that is , say some of the Jewish Doctors , he shewed him the virtue of a Tree to cure and make wholesome bitter waters . And they say it was a Tree , whose flowers and fruit were bitter ; for no other reason , but because Elisha afterwards cured salt waters by casting into them a cruise of salt . The Targum of Jonathan , and that of Jerusalem say , God shewed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitter tree Ardiphne , which is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Daphne , the Lawrel . And on this Tree the Author of that fabulous Paraphrase would have the glorious name of God to be written , according to the incantations in use amongst them in his days ; but that which is designed in the whole , is , that God preparing them for the bitter consuming Law that was to be given them , and discovering unto them their disability to drink of the waters of it for their refreshment , gave them an intimation of the cure of that curse and bitterness by him , who bare our sins in his body upon the Tree , 1 Pet. 2.24 . who is the end of the Law for righteousness unto them that do believe . § 26 Their second Preparation for the receiving of the Law , was the giving of Manna unto them from Heaven . Being come into the Wilderness of Sin , between Elim and Sinai , called so from a City in Egypt that it extended unto , in the midst of the second month after their departure from Egypt , the stores they brought with them from thence being spent and exhausted , the whole Congregation murmured for food . As still their wants and murmurings lay at the bottom , and were the occasion of those reliefs , whereby the spiritual mercies of the Church by Christ were typed out . In this condition God sends them Manna , Exod. 16.14 , 15. In the morning the dew lay round about the host . And when the dew that lay was gone up , behold , upon the face of the wilderness there lay a small round thing , as small as the hoar frost of the ground . And when the children of Israel saw it , they said one to another , It is Manna ; for they wist not what it was . And Moses said unto them , This is the bread which the Lord hath given you to eat , ver . 31. And the house of Israel called the name thereof Manna , and it was like Coriander seed , white , and the taste of it like wafers made with hony . When the children of Israel saw it , they said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man hu : and ver . 31. the children of Israel called the name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man. The reason of this name is very uncertain . The calling of it Manna in the New Testament , gives countenance to the derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah , to prepare and distribute . For what some have thought , that it should be an abbreviation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a guist , and spoken by them in their precipitate haste , is destitute of all probability . If it be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah , it signifies a prepared meat , or portion . So upon the sight of it , they said one to another , Here is a portion prepared . But the truth is , the following words , wherein there is a reason given why they said upon the sight of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man hu , inclines strongly to another signification , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they knew not , Ma hu , what it was . They said one to another , Man hu , because they knew not Ma hu , that is , what it was . So that Man hu is as much as , What is it ? and so the words are rendred by the LXX , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What is this ? and by the vulgar Latine , Quid est hoc ? But this difficulty remains , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man , is not in the Hebrew tongue an interrogative of the thing , no nor yet of the person , nor doth signifie what . Aben-Ezra says it is an Arabick word . Chiskuni , an Egyptian ; and it is evidently an interrogative of the Person in the Chaldee , and sometimes of the thing , as Judg. 13.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is thy name ? Yea , it seems to be used towards this sense in the Hebrew , Psalm , 61.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where though most take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man , to be the Imperative in Pihel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah , which no where else occurs , yet the LXX took it to be an Interrogation from the Chaldee , rendring the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who shall find out ? Being therefore the language of the common people in their admiration of a thing new unto them that is expressed , it is no wonder that they made use of a word that had obtained amongst them from some of the Nations with whom they had been conversant , differing little in sound from that of their own of the same signification , and afterwards admitted into common use amongst them . From this occasional interrogation , did the food provided for them take its name of Man , called in the New Testament Manna ; such occasional imposition of names to persons and things being at all times frequent and usual : as in the Chapter fore-going the place was called Marah , from the bitterness of the water , that they cried out of , upon their first tasting it . And in the next Massah and Meribah , from their temptations and provocations . That which alone we have to observe concerning this dispensation of God towards them , is , that they had this eminent renewed pledge of the Bread of Life , the food of their souls , the Lord Christ , given unto them , before they were entrusted with the Law , which by making their only glory , and betaking themselves unto , without the healing Tree and heavenly Manna , is become their snare and ruine . See Joh. 6.31 , 32 , 48 , 49 , 51. Rev. 2.17 . A third signal preparation for the Law on the like occasion , and to the same purpose § 27 with the former , is repeated , Exod. 17 , 1 , 2 , 3 , 4 , 5 , 6 , 7. And all the Congregation of the children of Israel journeyed from the wilderness of Sin , after their journeys , according to the commandment of the Lord , and pitched in Rephidim ; and there was no water for the people to drink . Wherefore the people did chide with Moses , and said , Give us water that we may drink . And Moses said unto them , Why chide ye with me ? wherefore do ye tempt the Lord ? And the people thirsted there for water ; and the people murmured against Moses , and said , Wherefore is this that thou hast brought us up out of Egypt to kill us with thirst ? And Moses cried unto the Lord , saying , What shall I do unto this people ? they be almost ready to stone me . And the Lord said unto Moses , Go on before the people , and take with thee of the Elders of Israel , and thy Rod wherewith thou smotest the River take in thine hand , and go , behold I will stand before thee there upon the Rock in Horeb ; and thou shalt smite the Rock , and there shall come water out of it that they may drink . And Moses did so in the sight of the Elders of Israel . And he called the name of the place Massah and Meribah , because of the chiding of the children of Israel , and because they tempted the Lord , saying , Is the Lord amongst us or not ? Marching up farther into the Wilderness , and coming to Rephidim , their fourth station from the Red-sea , meeting with no waters to their satisfaction , they fell into an high murmuring against the Lord , and mutiny against Moses their Leader . And this iniquity , the Jewish Doctors suppose , aggravated , because they were in no absolute necessity of water , the dew which fell from the Manna running in some streams . Hereon God leads Moses to the Rock of Horeb , where himself appeared in the cloud , which he had prepared for the place of giving the Law , commanding him to take his Rod in his hand to smite the Rock , whereon waters flowed out for the relief of this sinful murmuring people . And the holy Ghost hath put sundry remarks upon this dispensation of God towards them . First , Upon the sin of the people , whence he gave a double name to the place where they sinned , for a memorial to all generations ; he called it Massah and Meribah ; which words our Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 3.9 . Temptation , and provoking Contention . And it is often mentioned again both on the part of the people , either to reproach and burthen them with their sin , as Deut. 9.22 . And at Massah ye provoked the Lord to wrath ; or to warn them of the like miscarriage , chap. 6.16 . You shall not tempt the Lord your God , as you tempted him in Massah ; as also Psal. 95.8 . And on the part of Moses , as to the signal trial that God had there of his faith and obedience , in that great difficulty which he conflicted withall ; as also of those of the Tribe of Levi , who in a preparation unto their ensuing dedication unto God , clave unto him in his straits . Deut. 33.8 . And of Levi he said , Let thy Thummim and thy Vrim be with thy holy one , whom thou didst prove at Massah , and with whom thou didst strive at the waters of Meribah . The mercy likewise that ensued in giving them water from the Rock , is most frequently celebrated , Deut. 8.15 . Psal. 78.15 , 16. Psal. 105.41 . Neh. 9.15 . Now all this was done , to bring them to attend and enquire diligently into the kernel , the pearl of this mercy , whose outward shell was so undeservedly free , and so deservedly pretious . For in this Rock of Horeb lay hid a spiritual Rock , as our Apostle tells us , 1 Cor. 10.4 . even Christ the Son of God , who being smitten with the Rod of Moses , or the stroke and curse of the Law , administred by him , gave out waters of life freely unto all that thirst and come unto him . Thus did God prepare this people for the receiving of the Law , by a triple intimation § 28 of Him , who is the Redeemer from the Law , and by whom alone the Law that was to be given , could be made useful and profitable unto them . And all these intimations were still given them on their great and signal provocations , to declare , that neither did their Goodness deserve them , nor could their sins hinder the progress of the counsel of God's will , and the work of his grace . Hereby also did God revive unto them the grace of the promise , which being given , as our Apostle observes , four hundred and thirty years before the giving of the Law , could not be disanull'd or impeach'd thereby . And these I call the remote preparations of the people for the receiving of the Law , consisting in three Revelations of the Grace of God in Christ , happening and granted unto them , in the three moneths space , which they spent between the Red Sea and their coming unto the Wilderness of Sinai , or to the Mountain where they received the Law. § 29 The immediate preparations for giving of the Law are all of them expressed , Exod. 19. and these we shall briefly pass through , the most of them being insisted on , or referred unto by our Apostle in the places before mentioned . First , The time of the Peoples coming unto the place where they were to receive the Law is related , v. 1. it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , novilunio tertio , in the third moneh after their coming up out of Egypt : That is , on the first day of the moneth , the moneth Sivan , on the day of the New Moon . And therefore it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the same day ; on which Aben Ezra observes , Moses went up first into the Mountain to receive the commands of God , and returning on that day to the people , he went up again on the third day , that is the third day of the moneth to give in their answer unto the Lord , v. 11.16 . And this fell out , if not on the day , yet about the time of Pentecost whereon afterwards the Holy Ghost descended on the Apostles enabling them to preach the Gospel , and therein our deliverance from the curse of the Law given at that time . § 30 For the special time of the day when God began to give out the appearances of his glory , it is said , v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whilest it was yet morning . And Jarchi observes that all Moses's ascents into the Mountain were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , early in the morning , which he proves from Chap. 34.4 . And Moses rose up early in the morning , and went up unto Mount Sinai . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boker properly signifies the first appearance of the morning , the light that must be enquired and sought after before the rising of the Sun. So David Psalm 130.6 . compares the earnest expectation of his soul for mercy , unto the diligent watching of men for the morning , that is , the first appearance of light . And this was the season wherein our blessed Saviour rose from the grave , and from under the curse of the Law , bringing with him the tidings of peace with God , and deliverance . He rose between the first dawning of light , and the rising of the Sun , Matth. 28.1 . Mark 16.2 . unto that latitude of time doth the Scripture assign it , and the first evidence of it . For whereas John sayes , that Mary Magdalen came to the Sepulchre very early whilest it was yet dark , Chap. 20.1 . Matthew , when it began to dawn towards day , Chap. 28.1 . Mark very early in the morning at the rising of the Sun , Chap. 16.2 . who compriseth the utmost abode of the women at the Sepulchre , Luke expresses it indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , profundo mane , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first appearance , and dawning of light , at which time the preparation for the promulgation of the Law began . § 31 The place they came unto , is called the Wilderness of Sinai , v. 2. and so was the Mountain also it self whereon the glorious Majesty of God appeared , v. 20. it was also called Horeb , Exod. 3.1 He came to the Mountain of God even to Horeb , where they were to serve God , v. 12. and it was on this account afterwards called Horeb the Mount of God , 1 Kings 19.8 . And the whole Wilderness was termed the Wilderness of Horeb , Deut. 1. It is therefore generally supposed , that they were several names of the same places ; the Mountain and Wilderness wherein it was , being both called Sinai and Horeb. And they were both occasional names , taken from the nature of the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinai from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneh , a Bush , such as the Angel appeared unto Moses in Exod. 3.2 . such whereof a multitude were in that place . And Horeb from its drought and barrenness which is the signification of the word . But the opinion of Moses Gerundensis is far more probable , that Horeb was the name of the Wilderness , and Sinai of the Mountain . That Sinai was the name of the Hill is expresly affirmed , Chap. 19.18 , 20. And Mount Sinai was altogether on a smoak , because the Lord descended upon it in fire ; and the Lord came down upon Mount Sinai on the top of the Mount. So Psalm 68.17 . And whereas mention is made of the Wilderness of Sinai , it is no more but the Wilderness wherein Mount Sinai was . And for those places before referred to , where Horeb seems to be called the Mount of God , the words in them all , will bear to be read , to the Mount of God in Horeb ; Strabo calls this very Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. 16. And Justin of Moses , Montem Sinan occupat : The people therefore aboad in Horeb , at the foot of the Mountain , or about it , and the Law was promulgated on the top of Sinai in the most desart solitude of that Wilderness . And in this place hath the superstition of some Christians in latter Ages built a Monastery for the Celebration of their devotion by an order of Monks , whose Archimandrite was not many years since in England . But as the place materially considered , is as evident an object of Gods displeasure against the lower part of the Creation , upon the account of sin , as almost any place in the world , a wast and howling Wilderness , a place left to solitude and barrenness , so in its allusion or relation to the Worship of God , it is cast by our Apostle under bondage , and placed in an opposition to the Worship and Church State of the Gospel , Gal. 4.24 , 25. Being come unto this place , it is said , Moses went up unto the Mount unto God. It § 32 doth not appear that he had any new immediate express command so to do : probably he both came to that place , and so soon as he came thither , went up into the Mountain , in obedience to the command , and faith in the promise of God which he received upon his first call , Exod. 3.12 . wherein it was given him for a token and pledge of their deliverance , that thereon they should worship God , or receive the Law in that Mountain ; which is also the judgement of Aben Ezra upon the place . And it is not unlikely , but that God at that time fixed the cloud which went before them , as the token of his presence , on the top of Sinai , as a new direction unto Moses for his going up thither . Being ascended , God calls unto him , ( the word of the Lord saith Jonathan ) and § 33 teacheth him to prepare the People for the receiving of the Law , v. 4 , 5. Two things he proposeth to their consideration ; First The benefits that they had already been made partakers of hinted out unto them by the mighty and wonderful works of his power . And Secondly , New Priviledges to be granted unto them . In the first , he minds them that he had born them on Eagles wings . This Jarchi interprets of their sudden gathering out of all the Coasts of Goshen unto Ramesis to go away together the same night , Chap. 12.37 . But although it may be allowed , that they had in that wonderfull collection of themselves , some especial Assistance of Providence , besides the preparation which they had been making for sundry dayes before , yet this expression , evidently extends it self unto the whole dispensation of God towards them , from the first of their deliverance unto that day . Generally they all of them explain this Allegorical expression from the manner how the Eagles , as they say , carry their young , which is on their backs or wings because they fear nothing above them , as soaring over all , whereas other Fowls carry their young between their feet , as fearing other Birds of Prey above them : But there is no need to wring the expression , to force out of it such uncertain niceties . There is no more intended , but that God carried them speedily and safely as an Eagle is born by its wings in her course . To this Remembrance of former mercies , God adds Secondly , A treble Promise : First , That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Segullah , a word that hath none to declare it by . We render it here , and elsewhere , a peculiar Treasure , Eccles. 2.8 . it is rendered by our Apostle , Titus 2.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a peculiar people : and by another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 2.9 . which we translate in like manner . Secondly , That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Kingdom of Priests , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Princes , saith Jarchi , as David's Sons who were Princes , are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it is not denyed ; but that the word is sometimes so used . But whereas here it intendeth the special separation and dedication of the people unto God after the manner of Priests , thence the allusion is taken , the dignity of Princes being included in that of a Kingdom . And this Peter renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a Kingly Priesthood . And in the translation of this priviledge over unto Believers under the Gospel , it is said , that by Christ they are made Kings and Priests unto God , Rev. 1.6 . it is added , that they should be an Holy Nation , as expresly , 1 Pet. 2.9 . That which God on the other hand requires of them , is , that they keep his Covenant , § 34 v. 5. Now this Covenant of God with them , had a double expression . First , In the giving of it unto Abraham , and its confirmation by the sign of Circumcision . But this is not that which is here especially intended : for it was the Administration of the Covenant wherein the whole People became the peculiar Treasure and inheritance of God upon a new account which is respected . Now this Covenant was not yet made , nor was it ratified untill the dedication of the Altar in the sprinkling of it with the blood of the Covenant , as Aben Ezra well observes , and our Apostle manifests at large , Chap. 9.19 , 20 , 21. Wherefore the People taking upon themselves the performance of it , and all the Statutes and Laws thereof , of which yet they knew not what they were , did give up themselves unto the Soveraignty and Wisdom of God , which is the indispensible duty of all that will enter into Covenant with him . § 35 For the farther preparation of the people , God appoints that they should be sanctified and wash their cloaths , v. 10. which was done accordingly , v. 14. The first contained their moral , the latter their Ceremonial significative preparation for converse with God. The former consisted in the due disposal of their minds unto that godly fear , and holy Reverence that becomes poor worms of the Earth , unto whom that glorious God makes such approaches as he did unto them . The latter denoted that purity and holiness which was required in their inward man. From this latter temporary , occasional institution , such as they had many granted to them whilest they were in the Wilderness before the giving of the Law , the Rabbins have framed a Baptism for those that enter into their Synagogue ; a fancy too greedily embraced by some Christian Writers , who would have the holy Ordinance of the Churches Baptism , to be derived from thence . But this washing of their cloaths , not of their bodies , was temporary , never repeated , neither is there any thing of any such Baptism or washing required in any Proselytes either Men or Women where the Laws of their admission are strictly set down . Nor are there the l●ast footsteps of any such usage amongst the Jews , untill after the dayes of John Baptist , in imitation of whom it was first taken up by some Anti-mishnical Rabbins . § 36 The next thing which Moses did by the command of God after he returned from the Mount , was to set bounds unto it , and the people , that none of them might press to go up , untill the Trumpet had done its long and last sounding , a sign of the departure of the presence of God , v. 12 , 13. And thou shalt set bounds unto the People , round about , saying , take heed to your selves , that you go not up into the Mount , or touch the border of it : whosoever toucheth the Mount shall be surely put to death : there shall not an hand touch it , but he shall surely be stoned , or shot through , whether it be beast or Man it shall not live , when the Trumpet soundeth long , they shall come up to the Mount. The Law , the Sanction ; and the duration of the obedience required , are here represented . The Law expresseth an evil prohibited both in it self , and in the end of it . The evil it self was , going up into , or so much as touching by any means the Mountain , or the border of it . The End wherefore this was prohibited was , that they might not gaze , v. 21. Charge the People lest they break through unto the Lord to gaze . The Sanction is death , enjoyned from the hand of Men in these Verses , and threatned from the hand of Heaven , v. 21 , 24. The continuance of the observance was untill the Trumpet sounded long , or had done sounding , the sign of the departure of Gods special presence which made the place holy only during its continuance . § 37 For the Law , it is said expresly , that the Mount was not to be touched : It might not be touched by Man or Beast . Yet our Apostle treating concerning it , calls it the Mount that might be touched , Heb. 12.21 . For although de jure whilst that temporary command continued in force , it might not be touched , which seemed to render it glorious ; yet saith the Apostle , it was but a carnal thing , that might de facta be touched by Man or Beast , had they not been severely prohibited ; and so is no way to be compared with that Heavenly Mount Sion which we are called unto in the Worship of God under the Gospel . § 38 The contexture of the words in our Translation seems to have some difficulty ; Whosoever toucheth the Mount , v. 12 , 13. there shall not an hand touch it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should seem that by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mount it self is intended , and that the Law is reinforced in a particular caution , that so much as an hand should not touch the Mount. But it is far more probable that by , it , touch it , the Person , Man or Beast that touched the Mountain is intended . And the words declare the manner how the offender should be destroyed ; being made Anathema devoted , accursed by his presumptuous sin , no man was to touch him , or to lay hand on him , to deliver him , lest he also contracted of his guilt . And this sense the ensuing words with the series of them evinceth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , no hand shall touch it , either to save it , or to punish it , but stoning it shall be stoned , or thrusting through it shall be thrust through ; whether Man or Beast , it shall not live . Let none think by laying hand on it to deliver it : whence Aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He shall be slain or destroyed cum impetu , & horrore , with force and terror , all being to cast stones at him , or to shoot him through with arrows , or thrust him through with darts . So Aben Ezra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The meaning is , Men shall not gather about him to take him , but those that see him , shall stone him from the place of their Station . And if he be afar off they shall shoot him through with arrows . Touching the Mountain , or the border , limit , or bound set unto it by Gods appointment , § 47 was the sin forbidden . And the end of it as was said , was that they should not break through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to see , to gaze say we , properly ; to look with curiosity on the appearances of Gods glory , for which cause he smote the men of Bethshemesh upon their looking into the Ark , 1 Sam. 6. God intending by this prohibition , to beget in the People an awe and reverence of his holy Majesty as the Great Law-giver , and by the terror thereof to bring them and their posterity into that bondage frame of Spirit , that servile awe that was to abide upon them , untill such time as he came , who was to give liberty and boldness to his Church , by dispencing unto Believers the Spirit of Adoption , enabling them to cry Abba Father ; and to enter with boldness into the Holy Place , even to the Throne of Grace . In case the punishment appointed were neglected by the people , God threatens to § 48 see the execution of it himself , v. 21. Lest they break through unto the Lord to gaze , and many of them perish . v. 24. And let not the Priests and the People break through to come up unto the Lord , lest he break forth upon them . For to make them watchfull in their duty , he lets them know , that their miscarriage in this matter , devolving the punishment of the Transgressor by their neglect upon him , should be imputed by him unto the whole People , so that he would in such a cause break forth upon them with his judgements , and many of them should be consumed to the terrour and warning of the remnant . The Continuance of this prescription , was from the day before the appearance of the Glory of God on the Mount , untill by the long sounding of the Trumpet they perceived the presence of God had left the place , v. 13. When the Trumpet soundeth long , they shall come up to the Mount , that is , they had liberty so to do . Things thus prepared , the people were brought forth unto their station to attend § 49 unto the Law , v. 17. And Moses brought forth the people out of the Camp , for to meet with God , and they stood at the nether part of the Mount. This Station of the People in Mount Sinai , is amongst the Jews , the most celebrious thing that ever befell them . And many disputes they have about their order therein , some few things we may observe from it . Moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum ipsius Dei , to meet with God himself : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to meet , with or before the word of God , saith Onkelos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ben Vzziel , the glorious presence of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The essential Word of God , the brightness of his glory , the Son of God , the Head and Law-giver of the Church in all ages . And they stood at the nether part of the Mount , v. 2. it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § 50 And Israel encamped there before the Mount , in the singular number , that is , in such order , saith Jarchi , that they were all as one Man. And saith he , they were on the East side of the Mountain , where also they kept their station at the giving of the Law : for so he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote , though he give no instance to confirm his opinion . But Aben Ezra expresly rejects this fancy , and that by a notable instance , where it is said , the People pitched their Tents before ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Tabernacle of the Congregation round about . So that although they were round about the Tabernacle , they are said to be before it , because of the special regard which they had unto it . And at this Station in the Wilderness , command was given to set bounds to the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about , v. 12. which there had been no need of , had not the People been gathered round about the Mountain . Now they generally agree , that this was the order wherein they stood . First stood § 51 the Priests , mentioned expresly , v. 22. and said there to draw near unto the Lord ; that is , nearer then the rest of the People , though they also are expresly forbidden to come so nigh as to touch the Mount , v. 24. These Priests were as yet the first born , before a commutation was made , and the Tribe of Levi accepted in their room . Next to the Priests stood the Princes or Heads of the Tribes , attended with the Elders and Officers of the People . The body of the People , or the Men of Israel as they speak , stood next to them ; and behind them , the Women and Children . The remotest of all in this order being as they suppose the Proselytes that adhered unto them . Thus Aben Ezra expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , First , Were the first born who drew nigh to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and after them were the heads of the Tribes , that is the Princes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after them the Elders . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; after them the Officers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after them all the men of Israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after th●m the Children , that is , Males : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after them the Women , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after them the Proselytes or Strangers . § 42 All things being thus disposed , in the morning of the third day the Appearance● of Gods glorious presence began to be manifested , ver . 16. And it came to pass , on the third day in the morning , that there were thunders , and lightnings , and a thick cloud upon the Mount , and the voice of the Trumpet exceeding loud , so that all the People that was in the Camp trembled , v. 18. And Mount Sinai was altogether on a smoak , because the Lord descended upon it in fire , and the smoak thereof ascended as the smoak of a Furnace , and the whole Mount quaked greatly . That all these things were the effects of the Ministry of Angels preparing the place of Gods glorious presence , and attending upon him in their work , the Scripture elsewhere testifies , and we have before manifested , so that there is no need here farther to insist upon it . § 43 Upon this preparation for the descent of the glory of God , upon the sight of his harbingers and evidence of his coming , Moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to meet with God. He brought them out of the Camp which was at some farther distance , unto the bounds that by Gods prescription he had set unto Mount Sinai . And Rashi on the place observes not unfitly , that this going of the people to meet with God , argues that the Glory of God came also to meet with them , as the Bride-groom goeth out to meet the Bride ; for it was a marriage Covenant that God then took the people into , whence it is said , that God came from Sinai , namely to meet the people . § 44 The utmost of the approach of the people was to the nether part of the Mount. The Targum of Jerusalem hath a foolish imagination from this expression , which they have also in the Talmud ; namely , that Mount Sinai was pluckt up by the roots , and lifted up into the air , that the people stood under it , which Jarchi calls a Midrash , that is , though not in the signification of the word , yet in the usual application of it , an Allegorical Fable . In this posture the People trembled , and were not able to keep their station , but removed from their place , Chap. 20.28 . And the whole Mount quaked greatly , ver . 18. so terrible was the appearance of the Majesty of God in giving out his fiery Law. In this general consternation of all , it is added , that Moses himself spake , v. 19. And God answered him by a voice . What he spake is not declared ; nor was there any occasion for his speaking , nor can any account be given why he should speak to God , when God was solemnly preparing to speak to him and the people ; nor is it said , that he spake to God , but only , that he spake . And it is signally added , that God answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in , or by a voice . For my part , I doubt not but that in this general consternation that befell all the People , Moses himself being surprized with fear , spake the words recorded by our Apostle , Chap. 12.21 . I exceedingly fear and quake ; which condition he was relieved from by the comforting voice of God , and so confirmed unto the remainder of his Ministry . These brief remarks being given upon the preparation for , and the manner of the giving of the Law , we shall summarily consider the general nature of the Law , and its Sanction , in our next Exercitation . Exercitatio XX. What meant by the Law among the Jews . The common distribution of it into Moral , Ceremonial and Judaical , by them rejected . The ground of that distribution . 613 Precepts collected by the Jews . Reasons of that number ▪ Of these , 248 Affirmative . 365 Negative . Twelve Houses of each sort . First House of Affirmatives , concerning God , and his Worship , in twenty Precepts . The second , concerning the Temple and Priesthood , in number 19. The third , concerning Sacrifices , in 57 Precepts . The fourth of Cleanness and Vncleanness , 18. The fifth , of Alms and Tithes , in 32 Precepts . The sixth , about things to be eaten , in seven commands . The seventh , concerning the Passover , and Festivals , 20. The eighth , of Rule and Judgment , in 13 Precepts . The ninth , of Doctrine and Truth , whose commands are 25. The tenth , concerning Women and Matrimony , in 12 Precepts . The eleventh , of Criminal Judgments and Punishments , in eight Precepts . The twelfth , of civil Judgments , in 17 Precepts . Censure of this Collection . Negative Precepts , in 12 Families . 1. Of false Worship , in 47 Prohibitions , &c. THe Law it self , and its Sanctions , are the next thing that our Apostle makes § 1 mention of in the Oeconomy of the Judaical Church . By this Law , he especially understands the Law given on Mount Sinai , or partly there , partly from the Tabernacle , the Type of Christ , after it was erected . The Jews by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Law , generally understand the whole five books of Moses , as they are also called in the New Testament , and all Precepts that they can gather out of them any where , they refer to the Law , wherein they are not to be contended withall . This whole Law is generally distributed into three parts : First , the Moral ; Secondly , § 2 the Ceremonial ; Thirdly , the Judicial part of it . And indeed there is no Precept but may conveniently be referred unto one or other of these Heads , as they are usually explained . That which is commonly called the Moral Law , the Scripture terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 34.28 . The words of the Covenant , the ten words ; from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Law of ten words , or precepts : all which in their substance are moral , and universally obligatory to all the sons of men . That part of the Law which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgments , Exod. 21.1 . determining of Rights between Man and Man , and of punishments upon transgressions , with especial reference unto the interest of the people in the Land of Canaan , is by us usually termed the Judicial Law. And the institutions of Ceremonial Worship are most commonly expressed by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole system whereof is termed the Law Ceremonial . The Jews either acknowledge not , or insist not much on this distinction , which § 3 is evidently founded in the things themselves , but casting all these parts of the Law together , contend , that there is amongst them 613 Precepts . For the numeral Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote 611 of them ; and the other two , which , as they say , are the two first of the Decalogue , were delivered by God himself to the people , and so come not within the compass of the word Torah in that place , whence they take this important consideration , namely , Deut. 33.4 . Moses commanded us a Law , that is , of 611 Precepts ; two being given by God himself , compleats the number of 613. There is none who sees not the vanity and folly of these things , which yet is a part of their Oral Law , whereunto , as hath been shewed , they ascribe more oftentimes , then to the written Word it self . Of these 613 Precepts , 248 they say are Affirmative Precepts ; because there are , as § 4 they affirm , which I leave to our Anatomists to judge of , so many distinct members or bones in the body of a man. And 365 Negative Precepts , because there are so many days in the year ; man being bound to keep the Law with his whole body all the year long ; both which numbers make up 613. And lest this observation should not seem sufficiently strengthned by these arguments , they add that which they suppose conclusive , namely , that in the Decalogue there are 613 Letters , if you will but set aside the last two words , which in common civility cannot be well denied unto them . § 5 These 613 Precepts , they divide or distinguish into twelve Families , according to the number of the Tribes of Israel ; that is , either general part into twelve . First , the Affirmative , and secondly , the Negative . And although their distribution be not satisfactory for many Reasons , and hath been also represented by others , yet for the advantage of the Reader , I shall here give a summary account of them . § 6 The first Family which hath Relation to God in his Worship consists of twenty Precepts , which I shall briefly enumerate as those following , without any examination of their stating of them , and due fixing to their several stations . 1. Faith , and acknowledgment of God's divine Essence and Existence . Exod. 20.2 . 2. Faith of the Vnity of God , Deut. 6.4 . chap. 32.39 . 3. Love of God , Deut. 6.5 . chap. 10.12 . 4. Fear of God , Deut. 6.13 . 5. Acknowledgment of God's Righteousness in Afflictions , Deut. 8.5 . 6. Prayer unto God , Exod. 23.25 . Deut. 11.13 . 7. Adherence unto God , Deut. 10.20 . 8. To swear by the name of God , Exod. 6.13 . Deut. 10.20 . 9. To walk in the ways of God , Deut. 28.9 . 10. To sanctifie the Name of God , Levit. 22.32 . 11. Twice a day to repeat that Sanction , Hear , O Israel , Deut. 6.7 . chap. 11.19 . 12. That we learn and teach the Law , Deut. 5.1 . chap. 11 8. 13. To wear Philacteries or Tephilin on the head , Deut. 6.8 . 14. To wear them on the arm , in the same place . 15. To make Fringes , Numb . 15.38 , 39 , 40. 16. To put Writings of the Scripture on the posts of our doors , Deut. 6.9 . 17. That the People be called together to hear the Law , at the end of the Feast of Tabernacles , Duet . 31.12 . 18. That every one write him a Copy of the Law , Deut. 31.19 . 19. That the King moreover write out another for himself as King , Deut. 17.28 . 20. That at our eating of meat we give thanks , or bless God , Deut. 8.10 . This is the first Family , which though it sometimes fail in educing its precepts from the Word , yet good use may be made of the observation , in reducing these things to one certain head . § 7 The second Family , of the first general Head of Affirmative precepts , contain those which concern the Sanctuary and Priesthood , being nineteen in number . 1. That a Sanctuary , Tabernacle , or Temple should be built , Exod. 25.8 . 2. That being built , it should be reverenced , Levit. 19.30 . 3. That the Priests and Levites always keep the Temple , and no others , Numb . 18.2 . 4. That the work or ministry of the Temple be performed by the Levites , Numb . 18.23 . 5. That the Priests wash their hands and feet before their ministry , Exod. 30.9 . 6. That the Priests attend the Lamps of the Sanctuary , Exod. 27.21 . 7. That the Priests bless the people , Numb . 6. ●3 . 8. That every day the Shew-bread be renewed . 9. That Incense be offered twice a day on the golden Altar , Exod. 30.7 , 8. 10. That the Fire on the Altar be kept always burning , Levit. 6.12 , 13. 11. That the Ashes be removed from the Altar every day , Levit. 6.10 . 12. That the Vnclean be separated from the Camp and Temple , Numb . 5.2 . Deut. 23.10 . 13. That Aaron and his Posterity have the principal place and honour in Sacred things , Levit. 21.8 . 14. That the Priests wear the Garments appointed to their special Ministry , Exod. 28.2 . 15. That the Ark be carried on the shoulders of the Levites , Numb . 7.9 . 16. That the Annointing Oyl be made to annoint King and Priest , Exod. 30.25 , 26 , 27. 17. That the Families of the Priests minister in the Sanctuary by turns , but that all be present at the great Anniversary Feasts , Deut. 18.6 . 18. That the Priests mourn and be defiled for their near Relations , Levit. 21.3 . 19. That the High-priest marry a Virgin , Levit. 21.13 . This is the second Family , liable to the same mistakes in many things with the former , but yet containing a Collection of things suitable to each other , and belonging for the most part to the same general Head. § 8 The third Family relates to Sacrifices , containing fifty seven Precepts . As , 1. That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tamid , or continual Sacrifice , be offered every day , Exod. 29.38 . Num● . 28.2 , 3. 2. That the High-priest offer his Mincha or Corban every day , Levit. 6.20 . 3. That every Sabbath day two Lambs of an year old , be offered as a Sacrifice morning and evening , Numb . 28.9 . 4. That the Sacrifice of the new Moon be observed , Numb . 28.2 . 5 That during the Feast of the Passover , the especial Sacrifices appointed be added to the continual Sacrifice , Levit. 23 6 , 7. Numb . 28.19 . 6. That at the Feast of Pentecost , the offering of new corn be observed , Numb . 29.1 . 7. That it be accompanied with Alms. 8. Likewise that on the day of Expiation , Numb . 29.7 . 9. And that on the Feast of Tabernacles for seven days , Levit. 23.34 . 10. That on the eighth , or last day of the Feast , Numb . 29.35 , 36. 11. That on the second day of the Feast of the Passover an Homer of meal be offered with a Lamb , Levit. 23. 12. That on the Feast of Pentecost , two new Loaves be offered , with its especial Sacrifice , Levit. 23.17 . 13. That all things be done aright on the Feast of Expiation , Levit. 16. ( These general things are evidently put in to fill up the number of Precepts that they had fixed on , there being no special Precept in them . ) 14. That three times in the year an holy Feast be kept unto the Lord , Exod. 23.14 . 15. That on these Feasts , all the Males appear before the Lord , Duet . 16.16 . 16. That they should rejoyce in all their Feasts , Deut. 16.14 . 17. That the Paschal Lamb be slain , Exod. 12.6 . 18. That his flesh be eaten roasted , Exod. 12.8 . 19. That on the second month on the fourteenth day , another Passover be kept . 20. That the Lamb be then eaten with unleavened bread , and sour herbs , Numb . 19.10 , 11. 21. That the sounding of Trumpets be used with the Sacrifice , in the day of the afflicting their souls , Numb . 10.9 , 10. 22. That the Creatures to be sacrificed should be eight days old and upwards , Levit. 22.27 . 23. That every creature to be sacrificed , be perfect , Levit. 22.18 . 24. That Salt be used in all Sacrifices , Levit. 2.13 . 25. That Whole burnt offerings be ordered according to the Law , Levit. 1.3 . 26. That so also be the Sin-offering , Levit. 6.18 . 27. And likewise the Trespass-offering , Levit. 7.1 . 28. And the Peace-offering , Levit. 7.2 . 29. And the Meat-offering , Levit. 11.1 . 30. That if the whole Congregation offend , a Sacrifice be offered for it , Levit. 4.13 . 31. If a private man sin by ignorance , he must offer his sin-offering , Levit. 4.27 . 32. That a sacrifice be offered for an uncertain crime , Levit. 5.17 , 18. 33. That a Sacrifice be offered for sin certain and known , Levit. 6.2 . chap. 5.16 . 34. That every one's sacrifice be according to his substance or wealth , Levit. 5.7 . 35. That whosoever sinned , together with his sacrifice he make Confession of his sin , Numb . 5.6 , 7. 36. That involuntary pollution be cleansed by Sacrifice , Levit. 15.13 . 37. That women do so likewise in the case mentioned , Levit. 15.28 . 38. That the Leper , being cleansed , do offer sacrifice , Levit. 14.10 . 39. That a Woman , after child-birth offer sacrifice , Levit. 12.6 , 7 , 8. 40. That the tenth of every clean beast be separated unto the Lord , Levit. 27.32 . 41. That every first-born Male be sanctified and offered unto the Lord , Exod. 13.2 Deut. 15.19 . 42. That every first-born of man be redeemed with a certain price , Numb . 18.15 . 43. That the first-born of an Ass be redeemed with a Lamb , Exod. 13.14 . 44. That if it be not redeemed , its neck be broken , Exod. 13.14 . 45. That any sacred beast , that is firstling or tenth , wherein is a blemish , be redeemed , Deut. 12.15 . 46. That which is changed , and that which it is changed for , are to be both the Lord 's , Levit. 27.10 . 47. That all offerings , both necessary on legal prescription , and free-will-offerings , be brought unto Jerusalem on the next Feast , Deut. 12.5 , 6. 48. That all sacrifices be offered at the Sanctuary , Deut. 12.14 . 49. That sacrifices vowed out of the holy Land , be offered at Jerusalem , Deut. 12.27 . 50. That Aaron and his sons eat the remainder of the meat-offerings , Levit. 6.16 . 51. That the Males of the house of the Priests , eat the flesh of the Sin and Trespass-offering , Exod. 29.33 . 52. That holy flesh which hath touched any unclean thing , be burned in the fire , Levit. 7.19 . 53. That the flesh of the sacrifices that remain above the third day , be consumed with fire , Levit. 7.17 . 54. That a Nazarite suffer his hair to grow , Numb . 6.5 . 55. That he shave his hair after his vow is accomplished , ver . 9. 56. That every man perform his vows to God , Deut. 23.23 . Num. 30.2 . 57. That judgment be made of the Obligation of vows according to the Law , Numb . 30.3 , 4 , 5. The fourth Family of Affirmative Commands , respects Cleanness and Vncleanness , § 9 whereof they reckon up eighteen Precepts ; as , 1. He that touches that which dies of it self is unclean , Levit. 11.39 . 2. Eight kind of creeping things are unclean ; Levit. 11.29 . 3. Sundry things that may be eaten , are yet capable of uncleanness , Levit. 11.34 . 4. A woman in her natural disease is unclean . Levit. 15.19 . 5. And she that is delivered of a child , Levit. 13.2 . 6. The Leper is unclean , and defileth other things , Levit. 13.2 . 7. A cloth infected with Leprosie is unclean , Levit. 13.47 . 8. And an house likewise , Levit. 14.35 . 9. He that hath an issue is unclean , Levit. 15.2 . 10. And to the same purpose , Levit. 15.16 . 11. And in a woman , v. 25. 12. A dead body is unclean , and defileth , Numb . 19.14 . 13. All cleansing must be accompanied with bathing or washing , Levit. 15.16 . 14. The cleansing of the Leper must be with Cedar , Hysop , scarlet Wool , and the other Ceremonies , Levit. 14.2 . 15. The Leper must shave all the hair off his head on the seventh day , Levit. 13.45 . 16. The Leper must not go abroad but with the signs of his Leprosie , Levit. 13.45 . 17. That the red Heifer be burned according to order , Numb . 19.2 . 18. That the water of the ashes of a red Heifer be sprinkled in Purification , Numb . 19.19 . The fifth Family of this sort of commands , concerns Alms and Tithes , consisting § 10 of thirty two Precepts . 1. That Alms be given to the poor , Deut. 15.8 . 2. That he who promiseth the price of Redemption for the first-born , pay it assuredly , Lev. 27.2 . 3. That he who is to pay the Redemption price of an unclean first-ling , pay it accordingly , Lev. 27.11 . 4. That the price of a devoted house be so paid , according to the judgement ot the Priest , Lev. 27.14 . 5. The same of a Field , Lev. 27.16 . 6. That he who deceiveth by ignorance , add a fifth part unto the price of the thing its self , Lev. 15.16 . 7. That the fruits of the fourth year be dedicated to God , Lev. 19.24 . 8. That the corners of the Fields be left unto the poor to cut and gather , Lev. 19.9 . 9. That ears of Corn be left for the poor in Harvest , Lev. 19.9 . 10. That a sheaf of corn forgotten , be left for the poor , not sought for again , Deut. 24.19 . 11. That the gleanings of the Vine branches , be left to the poor , Lev. 19.10 . 12. And the Grapes that fall to the ground , v. 20. 13. That all first fruites of the Earth , be brought to the Sanctuary or Temple , Exod. 23.19 . 14. That the Words appointed , Deut. 26.5 , 6 , 7. be repeated over the first fruits . 15. That the Heave-Offering , or Terumah for the Priest be observed , Deut. 18.4 . 16. That the Tythes be separated for the use of the Levites . 17. That a Second Tythe be taken by the owners , to spend at the Tabernacle , or at Jerusalem , Deut. 14.22 . 18. That out of the tenth of the Levites , a tenth be taken for the Priests . 19. That on the third and sixth year , in the room of this second tenth , a tenth be given to the poor , Deut. 14.28 , 29. 20. That Confession be made over the Tythes , Deut. 26.13 . 21. That a Cake of the Dough be separated unto the Priests , Numb . 15.20 . 22. That the whole encrease of the Land every seventh year be common to all , Exod. 23.10 , 11. 23. That the seventh year be a year of rest unto the whole Land , Exod. 24.21 . Lev. 25.2 . 24. That the year of the Jubilee be reckoned by the years of rest , or weeks of years , Lev. 25.8 , 9 , 10. 25. That the year of Jubilee be separated or sanctified , v. 8 , 9 , 10. 26. That on the tenth day of the Moneth Tisri the Trumpet sound for the beginning of the Jubilee , Lev. 25.10 . 27. That a Redemption , or restitution of the Land be granted in the year of Jubilee , Lev. 25.24 . 28. He that sells an House in a walled Town , may redeem it within an year , Lev. 25.29 . 29. That debts be remitted on the seventh year , Deut. 15.2 . 30. That in all Offerings and Sacrifices for sin , the Priest have the right shoulder , the breast , and the cheek for his portion ; Deut. 18.3 . 31. That the first fleece of Sheep being shorn be given to the Priests , Deut. 18.4 . 32. That right Judgement be made of things devoted , as to the part of God , and that of the Priests . § 11 The Sixth Family contains seven Precepts about things to be eaten , 1. That all Creatures to be eaten , Beasts and Birds have their heads taken off , Deut. 12.2 . 2. That the blood of Beasts and Birds killed to be eaten , be covered with earth or dust , Lev. 17.23 . 3. That the Mother be left free from the Nest , when the young ones are taken , Deut. 22.6 . 4. That the signs of clean and unclean Beasts be diligently observed , Lev. 2.25 . 5. That signs to the same purpose be observed in some Birds , Deut. 14.11 . 6. And the same concerning Locusts that may be eaten , Lev. 11.21 . 7. That the signs in Fishes be observed , Lev. 11.9 . § 12 The Seventh Family of Affirmative precepts , respects the Passeover , and other Feasts as to the time of their observation , having twenty commands appertaining unto it . 1. That the Course of the Sun and Moon , be exactly observed for the right constitution of the Anniversary Feasts , Deut. 4.6 . 2. That the beginning of the moneths be appointed by the House of Judgement , Exod. 12.2 . 3. That we rest on the Sabbath , Exod. 23.12 . 4. That the Sabbath be sanctified , Exod. 20.8 . 5. That all Leaven be thrust out of doors on the Feast of the Passeover , Exod. 12.15 . 6. That on the night of the Passeover , the first discourse be about the deliverance out of Aegypt , Exod. 13.8 . 7. That unleavened bread be eaten on that night , Exod. 12.18 . 8. That the first day of the Feast of the Passeover be a day of rest . 9. Likewise the seventh day also , Exod. 12.16 . Lev. 23.7 . 10. That forty nine dayes be reckoned to the Feast of Weeks , Lev. 23.15 . 11. That on the fiftieth day rest be declared , Lev. 23.21 . 12. That on the first day of the seventh moneth , there be rest from all works , Lev. 23.24 . 13. That the Trumpet sound on that day , Numb . 29.1 . 14. That every one afflict his own soul on the tenth day of September , Lev. 23.27 , 28 , 29. 15. That there be a rest and ceasing from all works on the day of Expiation , Lev. 23.32 . 16. That there be a rest from labour on the first day of the Feast of Tabernacles , Lev. 23.35 . 17. Likewise on the eighth day ; v. 36. 18. That the people dwell in Booths seven dayes , Lev. 23.43 . 19. That on the first day of the Feast of Tabernacles , branches of Palms be carried , Lev. 23.40 . 20. That every Israelite that is a Male , offer every year half a shekel to the Lord , Exod. 30.13 . The Eighth Family , concerns Rule and Judgement , made up of thirteen Precepts . § 13 1. That obedience be yielded to every Prophet speaking in the name of God , Deut. 18.15 . 2. That the people chuse a King , Deut. 17.15 . 3. That Judges and Rulers be appointed in every City of the people , Deut. 16.18 . 4. That the Laws and Decrees of the great Councel be observed , and obeyed , Deut. 17.10 . 5. That in doubtfull Cases the major part of suffrages is to determine , Exod. 23.1 . 6. That all men be judged equally without respect , Lev. 19.15 . 7. That every one who can testifie the Truth in any cause , he is of his own accord to repair to the Judges so to do , Lev. 5.1 . 8. That Witnesses be examined strictly and their testimony duly weighed , Deut. 13.14 . 9. That false Witnesses have that done to them , which they would have done unto others , or brought upon them , Deut. 19.19 . 10. That a Calf be slain where a dead Body is found , the Murtherer not known , Deut. 21.1 . 11. That six Cities of refuge for the Man-slayer be appointed , and the wayes to them be prepared , Deut. 19.2 . 12. That the Levites have Cities and Suburbs granted them , Numb . 35.2 . 13. That the tops of the Houses have a battlement about them , Deut. 22.8 . The Ninth Family of Affirmative Precepts , respects truth and Doctrines , comprehending § 14 twenty five Commands . 1. That the Idolatry of the Gentiles be extirpated out of the Land , Deut. 12.2 . 2. That the City and Citizens which fall to Idolatry , be utterly destroyed , Deut. 13.16 . 3. That the seven Nations of Canaan be blotted out , Deut. 20.16 . 4. That the Israelites remember what Amalek , did unto them , Deut. 25.15 , 16. 5. That the memory of Amalek be blotted out from under Heaven , Exod. 17.14 . 6. That War be undertaken and managed according to the Law , Deut. 20.1 . 7. That a Priest be annointed to go forth to the War , Deut. 20.2 . 8. That every one carry a Paddle with his arms , Deut. 23.13 . 9. That a place be assigned for covering of ejections of nature , v. 12. 10. That what is stolen be restored , Lev. 6.4 . 11. That an Hebrew servant be well rewarded at the end of his service , Deut. 15.14 . 12. That we lend freely to the poor and needy , Exod. 22.25 . 13. That the pledge be restored unto the owner , Deut. 24.13 . 14. That the Labourer be paid his hire , or wages the same day , Deut. 24.15 . 15. That the hire-ling working in the Field , or Vine-yard may eat of the fruits to his satisfaction , Deut. 23.24 , 25. 16. That we help the Beast of our Neighbour fallen under his burden , Exod. 23.5 . 17. That we help our neighbour in leading his Beast by the way , Deut. 22.4 . 18. That what is lost by one , and found by another , be restored to the owner , Deut. 22.1 . 19. That we rebuke our neighbour when he sinneth , or offendeth , Lev. 19.17 . 20. That we love our neighbour , Lev. 19.18 . 21. That we love a Stranger , Lev. 10.19 . 22. That weights and measures , and scales be exact , Lev. 19.36 . 23. That Wise Men , or Men skilful in the Law be honoured , or had in reputation , Lev. 19.32 . 24. That Father and Mother be honoured , Exod. 20.12 . 25. That they be feared , Lev. 19.3 . The Tenth Family concerns Women and Matrimony , in twelve Precepts . 1. That § 15 marriage be entered into by all , Gen. 1.28 . 2. That a Contract , or betroathing precede marriage , Deut. 24.1 . 3. That the new married Man rejoyce with his Wife the first year , Deut. 24.5 . 4. That the Male Children of Israel be circumcised , Gen. 17.10 . Lev. 12.5 . 5. That the Widow of a Man dying without Children , marry unto her Husbands Brother , Deut. 25.5 . 6. That he who refuseth so to take the Widow of one dying without Children , being next of kin , have his shooe pulled off , and be spit upon , Deut. 25.7 . 7. That he who hath violated the Chastity of a Virgin by force , be compelled to marry her , Deut. 22.29 . 8. That He who hath defamed his Wife without cause , keep her without hope of divorce , Deut. 22.19 . 9. That he who seduceth a Virgin to Fornication , pay fifty shekels , Exod. 22.16 . 10. That a fair Woman taken in War be dealt withall according to the Law , Deut. 21.11 . 11. That divorces be made by a Writing , or Bill of divorcement , Deut. 24.1 . 12. That a Woman suspected of adultery be dealt withall according to the Law , Numb . 5.30 . The Eleventh Family concerneth criminal Judgements and Punishments , and hath § 16 eight Precepts belonging unto it . 1. That criminal persons not guilty of sins deserving capital punishments be beaten with stripes , Deut. 24.3 . 2. That he who slew a man at unawares be banished from conversing among the people , Numb . 35.25 . 3. That those guilty of it , be hanged , or strangled , Lev. 20.10 . 4. That others as is appointed , be slain by the Sword , Exod. 20.21 . 5. Others to be burned , 20.14 . 6. That those who deserve it by the Law , be stoned with stones . 7. That those appointed thereunto be hanged up after death , Deut. 21 22. 8. That all who suffer death , be buryed the same day , Deut. 21.23 . § 17 The Twelfth and last Family of this sort of Precepts which is about Judgements in Civil Causes contains seventeen Precepts . 1. That the Hebrew servant be dealt withall according to the Law , Exod. 21.2 . 2. That an Hebrew Maid Servànt be married to her Master , or his Son , if humbled by either of them , Exod. 21.8 . 3. That an Hebrew Maid Servant may be redeemed , Exod. 21.8 . 4. That only Canaanites , or Heathens , may be made perpetual Servants , or brought into bondage for ever , Lev. 25.46 . 5. That he who procures the hurt of any one , do repair it by a pecuniary mulct . 6. That hurt done by a Beast be repaired , Exod. 21.28 , 29. 7. That loss or hurt from the not covering or safeguarding of a pit , be repaired , Exod. 21.23 . 8. That theft be judged according to the Law , Exod. 22.1 . 9. That the dammage done by one Mans Beasts in other Mens Fields , be repaired , Exod. 22.5 . 10. That dammage by sire voluntarily be repaired , Exod. 22.5 . 11. That judgement be made of any thing deposited or trusted , without reward , according to the Law , Exod. 22.6 . 12. That what is lent or hired for gain , if lost , be judged according unto the Law , Exod. 22.10 . 13. Also what is borrowed for use , v. 14. 14. That things concerning buying and selling be judged according to the Law , Lev. 25.14 . 15. That the cause of the Plaintiff and Defendant be judged according to the Law , Exod. 22.9 . 16. That a Man pursued by his Enemy to death , may be delivered with the death of his pursuer , Deut. 25.12 . 17. That the rights of Inheritances be determined according to the Law , Numb . 27 , 8 , 9 , 10 , 11. § 18 These are the Precepts which they gather out of the Law , as Affirmatively expressed . That some of them are by no means rightly educed from those Texts which they draw them from , will appear at first view unto him that shall examine them . It is also justly questionable , whether sundry of them be indeed Precepts of God or no , especially as by them explained . But that this is the just number of the Affirmative Precepts of the Law , that there are no more of that kind , and that these are all so many distinct precepts , is vain to imagine . Only whereas in general , the most of the particular commands that belong unto the same things , are gathered by them into certain heads , wherein they are summarily represented , I thought not unmeet to give them here in their order . § 19 The Negative Precepts also are by them in like manner cast into twelve distinct Families , which with the same brevity we shall pass through . § 20 The First Family of these Precepts relates unto False Worship , concerning which they gather up forty seven Prohibitions . 1. That we have no other God but Jehovah , Exod. 20.3 . 2. That we make no Images for our selves , nor have others make them for us , Exod. 20.4 . 3. That we make no Images for others , or for their use , Lev. 19.4 . 4. That we make no Images for Ornament , Exod. 20.23 . 5. That we bow not down to any Idols . 6. Nor serve them , Exod. 20.5 . 7. That none offer his Son or Daughter to Molock in the fire , Lev. 18.2 . 8. That none have a familiar spirit or Ob. 9. That none have a familiar spirit , or Jideoni , Lev. 19.31 . 10. That none consult with Ob. 11. That none ask counsel of Jideoni , Deut. 18.11 . 12. That we look not towards Idols , Lev. 19.4 . 13. That we set not up a Statua , or Image any where , Deut. 16.22 . 14. That no painted or carved Stone be set to be bowed unto , Lev. 26.1 . 15. That no Tree be planted in the Sanctuary , Deut. 16.21 . 16. That we swear not by false Gods , Exod. 33.13 . 17. That none lead the Jews to Idolatry . 18. That none stir up any single Jew to Idolatry , Deut. 13.6 . 19. That we love not a Seducer . 20. That we hate him . 21. That we aid him not in danger of death . 22. That he whom he would seduce , intercede not for him . 23. That he conceal nothing which may tend to his condemnation , Deut. 13.8 . 24. That we covet not , or turn to our use , any things , wherewith Idols have been adorned , Deut. 27.25 . 25. That we make no profit of any thing that belongs to false worship , Deut. 7.26 . 26. That no City seduced to Idolatry and destroyed , be ever built again , Deut. 13.26 . 27. That nothing of its spoils be turned to private use , v. 17. 28. That none prophesie falsly , Deut. 18.20 . 29. That we fear not to slay a false Prophet , v. 22. 30. That none prophesie in the name of false Gods , Deut. 18.20 , 31. That none so prophesying , be attended unto , Deut. 13.2 . 32. That we walk not in the wayes and customs of the Heathens , Lev. 20.23 . 33. That none use Divination , Deut. 18.20 . 34. Nor Sorcery , v. 10. 35. That no Southsaying be used , Lev. 19.26 . 36. That no divination by times , or hours , be used , Levit. 19.26 . 37. That there be no enchantments or conjuring , Deut. 18.1 . 38. That none ask counsel of the dead , Deut. 18.11 . 39. That a woman wear not the apparel of a man. 40. That a man wear not the apparel of a woman , Deut. 22.5 . 41. That no cutting or incision be made in the body , Levit. 19.28 . 42. That cloathes made of linnen and woolen be not made or worn , Deut. 22.11 . 43. That the corners of the head be not rounded . 44. That the corners of the beard be not marred . Levit. 19.27 . 45. That none tear their flesh with their nails . Or , 46. Pull off their hair for the dead , Deut. 14.1 . 47. That we walk not after the thoughts of our hearts , or sight of our eyes , Numb . 15.39 . It is evident that in this Family , many Precepts are distinguished , and the number § 21 multiplied thereby . In particular , the second command is divided into two , or three , which God makes to be but one ; and general rules are made particular prohibitions , all to fill up the number which they had designed . However , most things , as we observed before , belonging to this general head , are brought into this collection . The second Family concerns separation from the Heathen , in thirteen Prohibitions . § 22 1. That no Covenant be made with any of the seven Nations of Canaan , Exod. 23.32 . 2. That none of them be suffered to live , Deut. 20.16 . 3. That we pity not those Idolaters , Deut. 7.2 . 4. That we suffer them not to inhabit in the Land , Exod. 23.33 . 5. That no marriages be made with the Heathen , Deut. 7.3 . 6. That no Ammonite or Moabite marry a Jewess , woman , Deut. 23.3 . 7. That no peace be offered to the Ammonites or Moabites as to other Nations , Deut. 23.6 . 8. That they separate not from the Edomites beyond the third generation . 9. Nor from the Egyptians , Deut. 23.7 , 8. 10. That they never return to dwell in Egypt , Deut. 17.16 . 11. That they destroy not fruit-trees , Deut. 20 19. 12. That Souldiers in war be not fearful , Deut. 20.3 . 13. That they forget not the wickedness of Amalek , Deut. 25.20 . The third Family of this sort of Precepts , concerns the due regard that is to be had § 23 to things S●cred , in twenty nine Precepts . 1. That none blaspheme , Exod. 22.27 . 2. That none swear falsely , Levit. 19.12 . 3. That none swear in vain , Exod. 20.7 . 4. That the name of God be not profaned , Levit. 22.32 . 5. That God be not contemned , Deut. 6.16 . 6. That holy places be not destroyed , Deut. 3.4 . 7. That he who is hanged on the tree , abide not all night thereon , Deut. 21.23 . 8. That the watch about the Sanctuary fail not . Numb . 18.5 . 9. That the Priests go not at all hours into the Sanctuary , Levit. 16.2 . 10. That none defiled come to the Altar , Levit. 21.23 . 11. That none defiled serve in the Sanctuary , ver . 17. 12. That none polluted by accident draw nigh to the holy service , ver . 21. 13. That the Levites invade not the Priests office , nor the Priests do the work of the Levites , Numb . 18.3 . 14. That none who have drank wine enter the Sanctuary , Levit. 10.9 . 15. That no stranger serve in the Sanctuary , Numb . 18.4 . 16. That no Priest that is unclean draw nigh to it . 17. Nor on that day wherein he washeth from his uncleanness , until it be evening , Levit. 22.23 . 18. That no unclean person enter into any part of the Temple , Numb . 5.3 . 19. Nor into the camp or tents of the Levites , Deut. 23.10 . 20. That the Altar be not built of hewen stones , Exod. 20.25 . 21. That they go not up by steps to the Altar , Exod. 20.26 . 22. That no Sacrifices be offered on the golden Altar , Exod. 30.9 . 23. That no Oil or Ointment be made like that of the Tabernacle . 24. That no stranger be annointed with it , Exod. 30.31 , 32 , 33. 25. That no incense or perfume like that prescribed in the Law , be made , Exod. 30.37 . 26. That the fire on the Altar go not out , Levit. 6.12 . 27. That the bars or staves be not pulled out of the sides of the Ark , Exod. 25.14 . 28. That the breast-plate in the Priests garment be not loosed from the Ephod , Exod. 28.28 . 29. That the robe of the Ephod be not torn nor rent , Exod. 28.32 . The fourth Family is comprehensive of the prohibitions given about Sacrifices , and § 24 Priests , being in number eighty two . 1. That no Sacrifice be used but at the Temple , Deut. 12.13 , 14. 2. That no sacred beast be kill'd but at the Temple , Levit. 17.3 , 4. 3. That no blemished thing be brought to the Altar , Levit. 22.20 . 4. That no blemished thing be offered in sacrifice , ver . 21.22 . 5. That the bloud of a blemished beast be never laid on the Altar , ver . 24. 6. Nor the fat of it , ver . 22. 7. That no beast with an accidental blemish be offered , Deut. 17.1 . 8. That no blemished beast received of a Heathen or Gentile be offered , Levit. 22.25 . 9. That no blemish be in any dedicated beast , or firstling , Levit. 22.21 . 10. That no offering be of leven or honey , Levit. 2.11 . 11. That no sacrifice be without salt , Levit. 2.13 . 12. That the price of a dog , or an Whore , be not offered to God , Deut. 23.18 . 13. That a beast and its young be not kill'd or sacrific'd the same day , Levit. 22.28 . 14. That no Oil be put to the offering of him that offers the sin-offering . 15. Nor Frankincense , Levit. 5.11 . 16. That Oil be not put to the gift of a woman suspected to have gone astray . 17. Nor Frankincense , Numb . 5.15 . 18. That no devoted beast be changed , Levit. 27.32 , 33. 19. That one sacrifice be not changed into another , or for another , ver . 28. 20. That the firstling of a clean beast be redeemed , Numb . 18.17 . 21. That the tenths of beasts be not sold , Levit. 22.23 . 22. That a devoted field be not sold , 23. Nor redeemed , Lev. 27.28 . 24. That the head of the Bird to be offered on the day of expiation , be not separated from the body , Levit. 5.8 . 25. That sacred beasts be not used to labour . 26. Nor be shorn , Deut. 15.19 . 27. That the Paschal Lamb be not slain whilst any leven remains , Exod. 23.18 . 28. That nothing be left of the Paschal Lamb , Exod. 12.10 . 29. That nothing be left of the Paschal Lamb to be offered on the second month , Exod. 12.46 . 30. That no bone of the Paschal Lamb be broken , Exod. 12.46 . 31. That its flesh be not eaten raw or boiled , Exod. 12.9 . 32. That nothing of its flesh be carried out of the company ▪ by whom it is to be eaten , Exod. 12.46 . 33. That no stranger or hireling eat of it , Exod. 12.45 . 34. That no uncircumcised person eat of it , ver . 49. 35. That no Israelite that hath been changed , do eat of it , Exod. 12.43 . 36. That the fat of it abide not one night , Exod. 23.18 . 37. That the flesh of the Peace-offerings be not kept until the morning , Levit. 7.15 . 38. That nothing remain of sacrifices to the third day , Levit. 7.16 , 17. 39. That the Priests portion of the sacrifices or meat-offerings be not baked with leaven , Levit. 6.17 . 40. That no unclean person eat that which is holy , Levit. 7.20 . 41. That the holy things once defiled , be not eaten , Levit. 7.19 . 42. That what remains of that sacrifices above the time appointed be not eaten , Levit. 19.18 . 43. That nothing be eaten which is an abomination , Levit. 7.18 . 44. That no stranger eat of holy flesh . 45. Nor the hired servant of the Priest , Levit. 22.10 . 46. Nor he that is uncircumcised . 47. Nor the Priest when he is defiled , Levit. 22.4 . 48. Nor the daughter of the Priest which is married to a stranger , Levit. 22.12 . 49. That the offerings of the Priest be not eaten , Levit. 6.22 . 50. That the inwards of the sin-offering be not eaten , Levit. 6.30 . 51. That beasts made holy , that are any ways corrupted , be not eaten , Deut. 14.3 . 52. That the second tenths of fruits be not eaten out of Jerusalem . 53. That the tenth of the Wine be not drank . 54. That the tenth of the Oil be not eaten elsewhere , Deut. 12.17 . 55. That the Priests eat not the firstlings out of Jerusalem , ch . 7.17 . 56. That they eat not the sin-offering out of the holy place , ver . 17. 57. That none of the flesh of the burnt-offering be eaten , ver . 17. 58. That the flesh of the free-will-offering be not eaten , before the bloud of the sacrifice be poured upon the Altar . 59. That the Priests eat not the first-fruits before he have laid it up in the Temple . 60. That no stranger eat that which is most holy , Exod. 29.33 . 61. That the second ten●hs be not eaten in mourning . 62. Nor in uncleanness . 63. That the mony it is sold for be not laid out in any thing , but what is to be eaten or drunken , Deut. 26.14 64. That no meat be eaten before the things to be separated from it be taken away , Levit. 22.25 . 65. That the order of tenths , and first-fruits or heave-offerings , be not perverted , Exod. 22.29 . 66. That vows be not deferred , Deut. 23.22 . 67. That none go up to the Passover without a sacrifice , Exod. 23.15 . 68. That none break his vows Numb . 30.3 . 69. That the High-priest marry not an Whore. 70. Nor one any way corrupted . 71. Nor one divorced . 72. Nor a widow , Levit. 21.7 . 73. Nor defile himself with a widow , Levit. 21.14 , 15. 74. That the Priests enter not the Sanctuary with long hair . 75. Nor with torn garments , Levit. 10.6 . chap. 21.10 . 76. That the Priests go not forth of the Temple at the time of divine worship , Levit. 10.7 . 77. That no inferiour Priest defile himself for the death of strangers , Levit. 21.1 . 78. That the High-priest defile not himself , no not for his Parents , ver . 11. 79. That he go not in where is any dead , ver . 11. 80. That the Tribe of Levi have no lot in the land . 81. That they have no lot in the spoils of war , Deut. 18.2 . § 25 The fifth Family of Negative Precepts compriseth thirty eight prohibitions about meats , or what may be eaten . 1. That no unclean beasts be eaten , Levit. 11.4 . 2. That no unclean fish be eaten , ver . 11. 3. That no unclean bird or foul be eaten , ver . 13. 4. That no creeping thing that also flieth be eaten , ver . 41. 5. That no creeping things of the earth be eaten , ver . 41. 6. That no creeping thing of the waters be eaten , ver . 41. 7. That no worms of the earth be eaten , ver . 44. 8. Nor the worms of fruit , ver . 42. 9. That what dieth of it self be not eaten , Deut. 14.21 . 10. Nor that which is torn , Exod. 22.31 . 11. No bloud be eaten , Levit. 7.26 . 12. That the fat be not eaten , ver . 23. 13. That no member taken from a living creature be eaten , Deut. 12.23 . 14. That the sinew which shrank be not eaten , Gen. 32.32 . 15. That flesh be not boyled in the Milk of the Beast , whose it is . 16. That the flesh be not eaten with milk , Exod. 23.19 . 17. That the flesh of an Ox stoned for pushing or goring , be not eaten , Exod. 21.28 . 18. That new bread be not eaten untill after the offering of the Homer . 19. That parched corn . 20. That green ears be not eaten untill an Offering be first given , Lev. 23.14 . 21. That the fruit of a young Tree be not eaten untill it hath born three years , Lev. 19.23 . 22. That a mixture of fruits from the Vineyard be not eaten , Deut. 22.10 . 23. The Wine of Drink-Offerings offered to Idols be not drank , Deut. 32.38 . 24. That none eat as a Glutton , Lev. 19.26 . 25. That none eat on the day of Expiation , Lev. 23.27.28 . 26. That no leaven , be eaten on the Passeover , Exod. 12.15 . 27. Nor any thing mixed with leaven , v. 20. 28. That no leaven be eaten on the even of the Passeover , Deut. 16.3 . 29. That no leaven be found in our houses after that time , Exod. 12.19 . 30. That no leaven be found in any place under our power , Exod. 13.7 . 31. That the Nizarite drink no Wine , not any thing that comes of it . 32. That he eat no green Grapes . 33. Nor pressed Grapes . 34. Nor the kernels of the Grapes . 35. Nor the husks of them , Numb . 6.2 , 3 , 4. 36. That he shave not his head : 37. That he defile not himself for the dead . 38. That he enter not an house where any is dead , v. 5 , 6 , 7. The Sixth Family compriseth eighteen Prohibitions , about Fields and Harvest . § 26 1. That the whole Field be not mowed or reaped . 2. That the ears which fall in reaping be not gathered up . 3. That the Grapes left by Vine Gatherers be not sought after . 4. That the unripe Grapes be not gathered , Lev. 19.9 , 10. 5. That men return not for a sheaf forgotten , Deut. 24.9 . 6. That mixed seeds be not found in the same Field , Lev. 19.19 . 7. That Plants of several kinds be not set in the same Vineyard , Deut. 22.10 . 8. That there be no mixture of Beasts of several sorts , Lev. 19.19 . 9. That we plough not with an Ox and an Ass , Deut. 22.11 . 10. That the mouth of a Beast labouring in that which may be eaten , be not muzled , Deut. 25.4 . 11. That in the seventh year , the Land be not ploughed . 12. Nor the Trees dressed . 13. Nor things mov'd , that grow on their own ground . 14. Nor the fruits gathered as in other years , Lev. 25.4 . 15. That the Earth be no tilled in the year of Jubilee . 16. Nor things cut down growing on their own Field . 17. Nor the fruits of that year be gathered , Lev. 25.11 . 18. That no field in the Holy Land be sold for ever . The Seventh Family , they call the House of Doctrines , under which head they refer § 27 things of sundry kinds which they know not well how to reduce unto one general sort , or head of one Name , and it is branched into forty five Prohibitions . 1. That the Levites be not forsaken , Deut. 12.19 . 2. That the Fields of Suburbs of the Levites be not changed . Lev. 25.34 . 3. That no Debt be claimed after the year of release , Deut. 15.2 . 4. That we forget not to give to the poor , what he wants , Deut. 15.7 , 8. 5. That we omit not to lend to the poor , because the year of release draws nigh , v. 9.10 . 6. That a Jew Servant be not set at liberty empty , ver . 13. 7. That Debt be not exacted of the poor , Exod. 22.25 . 8. That no money be lent unto an Israelite on usury , Lev. 25.37 . 9. That what is lent be not received again with usury , Deut. 13.19 . 10. That we be not Arbitrators between Lenders and Borrowers on usury , Exod. 22.25 . 12. That a pledge be not taken of a Borrower with rigor or violence , Deut. 24.10.11 . 13. That the pledge of a poor Man that wants it , be not detained , v. 12. 14. That a pledge be not taken of a Widows garments , v. 17. 15. That things necessary to sustain humane life , be not taken to pledge , v. 6. 16. That none steal , Exod. 20.13 . 17. Nor take the goods of any by Robbery , Lev. 19.11 . 18. That we oppress not our Neighbour . 19. Or take his goods by violence , v. 13. 20. That no Man deny his Neighbours goods that are with him . 21. That none swear falsly concerning any thing deposited , with him , Lev. 19.13 . 22. That we straiten not the bounds of our Neighbour , Deut. 19.14 . 23. That none deceive his neighbour in buying and selling , Lev. 25.14 . 25. That we deceive him not in words , 7.17 . 26. That no stranger be deceived in words . 27. Nor in buying or selling , Exod. 22.21 . 28. That the Widow and Orphan be not oppressed , v. 22 , 23 , 24. 29. That a Servant flying from his Master , unto the Holy Land , be not given up to him . 30. That he be not defrauded in any thing , Deut. 23.15 . 31. That an Hebrew Servant be not used as a Bond-man . 32. That he be not sold for a slave . 33. That service be not exacted of him with bitterness . 34. That no Heathen be suffered to treat him hardly , Lev. 25.39.42 , 43 , 46 , 47. 35. That a Jewish Maid-servant be not fold to another . 36. That the three things required in the Law be not denyed to such a Servant , Exod. 21.7 , 8 , 9 , 10 , 11. 37. That a fair Woman taken in War be not sold. 38. That she be not used as a Bond-woman , Deut. 21.24 . 39. That we covet not , Exod. 20.17 . 40. That nothing of other mens be desired , Deut. 5.21 . 41. That the hire-ling eat not whilest he is in the field . 42. That he take no more out of the field , then what he can eat , Deut. 23.24 . 43. That what is lost , be not hidden , Deut. 22.1 , 2 , 3. 44. That we leave not a Beast under his burden , v. 4. 45. That there be no deceit in weights and measures , Lev. 19.35 . 46. That we keep no false weights or measures in our Houses , Deut. 25.13 , 14. § 28 The Eighth Family relates unto Justice and Judgement in forty six Prohibitions . 1. That Justice be not violated , Lev. 19.15 . 2. That gifts be not received in Judgement , Exod. 23.8 . 3. That none be respected in Judgement , Lev. 19.15 . 4. That none fear a wicked man in Judgement , Deut. 1.17 . 5. That we pitty not a poor man in Judgement , Exod. 23.3 . 6. That we have no pity for a Man-slayer , or other criminal person , Deut. 19.13 . 7. That the Judgement of the poor be not perverted , Exod. 23.6 . 8. Nor of the stranger , Widow , or Orphan , Deut. 24.17 . 9. That one party be not heard in the absence of another , Exod. 23.1 . 10. That we decline not after many in the Judgement of Law. 11. Nor shall a Judge condemn according to the opinion of another , but his own , Exod. 23.2 . 12. That none be chosen a Judge , that is not learned in the Law , though he be wise in other things , Deut. 17.17 . 13. That none bear false witness , Exod. 20.14 . 14. That no Offender be justified , Exod. 23.1 . 15. That Kinsmen be not Witnesses , Deut. 24.16 . 16. That none be condemned upon one witness , Deut. 19.15 . 17. That none be condemned to death on conjecture , opinions , or thoughts , but upon clear witnesses , Exod. 23.7 . 18. That we kill not , Exod. 20.13 . 19. That a guilty person be not put to death , before he appear in Judgement , Numb . 35.12 . 20. That no reward be taken for the life of a Murtherer . 21. Nor for him that commits Man-slaughter by error , Numb . 35.31 . 22. That none be Judge and Witness in a Criminal Cause , v 30. 23. That none pity the Woman mentioned , Deut. 25.12 . 24. She that is forced , is not to be punished , Deut. 22.26 . 25. That none appear against , the blood of his Neighbour , Lev. 19.16 . 26. That no cause of offence , or falling be left in an house , Deut. 22.8 . 27. That none lay a stumbling block before an Israelite , Lev. 19.14 . 28. That the beating with stripes exceed not the number of forty , Deut. 25.3 . 29. That none calumniate or accuse falsly , Lev. 19.16 . 30. That we hate not our Neighbour in our heart v. 17. 31. That none put an Israelite to reproach , v. 17. 32. That none exercise revenge on his Neighbour . 33. That none bear ill will in their mind , v. 18. 34. That the Mother and its young be not taken together , Deut. 22.6 . 35. That a Scall be not shaven , Lev. 13.33 . 36. That the signs of Leprosie be not removed , Deut. 27.8 . 37. That the place where the Heifer is beheaded , be not tilled , Deut. 21.4 . 38. That a Sorcerer be not suffered to live , Exod. 22.18 . 39. That a new Married Man , be not bound to go forth to War ▪ Deut. 24.5 . 40. That none be rebellious against the Sanhedrin at Jerusalem , and their Doctrine , Deut. 17.11 . 41. That nothing be added to the precepts of the Law. 42. That nothing be taken from them , Deut. 4.2 . 43. That we speak not evil of the Judge , nor of the Prince of the People , Exod. 22.28 . 44. That none speak evil of any in Israel , Lev. 19.14 . 45. That none curse Father or Mother . 46. That none strike Father or Mother , Exod. 21.17 . § 29 The Ninth Family of Negative Precepts , concerns Feasts , and contains Ten Prohibitions . 1. That no work be done on the Sabbath , Exod. 20.10 . 2. That none go out , or beyond the bounds of the City on the Sabbath , Exod. 16.29 . 3. That no punishment be inflicted on the Sabbath , Exod. 35.3 . 4. That no work be done on the first day of the Passeover . 5. That no work be done on the seventh day of the Passeover , Lev. 23.7 , 8. 6. That no work be done in the Feast of Weeks , v. 21. 7. That no work be done on the first day of the seventh moneth , v. 24 , 25. 8. That no Work be done on the day of Expiation , v. 30. 9. That no work be done on the first day of Tabernacles . 10. That no work be done on the eighth day of release , v. 34 , 35 , 37. The Tenth Family of Negative Precepts is concerning Chastity and affinity ; and § 30 purity , in twenty four Precepts . 1. That none uncover the nakedness of his Mother . 2. Of his Fathers Wife . 3. Of his Sister . 4. Of the Daughter of his Fathers Wife , Lev. 18.7 , 8 , 9 , 11. 5. Of the Daughter of his Son. 6. Of the Daughter of his Daughter . 7. Of his own Daughter v. 10. 8. Of a Woman and her Daughter . 9. Of a Woman and the Daughter of her Son. 10. Of a Woman and the Daughter of her Daughter , v. 17. 11. Of a Fathers Sister . 12. A Mothers Sister , v. 12.13 . 13. Of an Vnkles Wife , v. 19. 14. Of a Daughter in Law , v. 15. 15. Of a Brothers Wife , v. 16. 16. Of a Wifes Sister , she being living , ver . 14. 17. Of a married Woman , Exod. 20.13 . 18. Of a separated Woman , Lev. 18.19 . 19. That none commit the sin of Sodomy , v. 22. 20. That none uncover the nakedness of her Father . 21. Nor of the Brother of her Father v. 7.14 . 22. That filthiness be not committed with any Beast by a Man. 23. Nor by a Woman , Lev. 18.23 . 24. That none draw nigh to a prohibited Woman , Lev. 18.6 The Eleventh Family concerns Marriages in eight Prohibitions . 1. That a Bastard § 31 take not an Israelitess to Wife , Deut. 23.2 . 2. That no Eunuch take a Daughter of Israel , v. 1. 3. That no male be made an Eunuch , Lev. 22.24 . 4. That there be no Whore in Israel , Deut. 23.17 . 5. That he who hath divorced his Wife , may not take her again , after she hath been married to another , Deut. 24 4. 6. The Brothers Daughter marry not with a stranger , Deut. 25.5 . 7. That he divorce not his Wife who hath defamed her in her youth , Deut. 22.19 . 8. He that hath forced a Maid , shall not divorce her , Deut. 22.29 . The Twelfth Family concerns the Kingdom and is made up of four Precepts . § 32 1. That no King be chosen or a strange Nation , Deut. 17.15 . 2. That the King get not himself many Horses , v. 16. 3. That he multiply not Wives . 4. That he heap not up to himself Treasures of Silver and Gold , v. 17. This is the Account that the Jews give of the precepts of the Law , and both the § 33 number of them , as also their distribution and distinction which they have cast them into , are part as they pretend of their Oral Law ; which may easily be improved unto a conviction of the vanity of it . For whereas it ▪ is evident , that many of these precepts are coincident , many pretended so to be , are no precepts at all , and sundry of them are not founded on the places from whence they profess to gather them ; yea , that in many of them the mind of the Holy Ghost is plainly perverted , and a contrary sense annexed unto his words , so it is most unquestionable , that there are sundry Commands and Institutions , especially in , about and concerning Sacrifices , that are no way taken notice of by them in this collection , as I could easily make good by instances sufficient , it is evident that that Rule cannot be of God , whereof this collection is pretended to be a part . But as I have said before , because there is a Representation in them of no small multitude of commands , especially in things concerning their carnal Worship , it was necessary that they should be here represented , though they have been before transcribed from them by others . My principal design herein , is to give light into some passages of our Apostle , as also to other expressions concerning this Law of Commandments contained in Ordinances , in other places of the Scripture . The Censure our Apostle gives of this whole System of Divine Worship , Chap. 9. § 34 v. 1 , 10. The first Covenant had also Ordinances of Divine Service , and a worldly Sanctuary , which stood only in meats and drinks , and divers washings , and carnal Ordinances , imposed on them untill the time of reformation , is very remarkable . Let any one cast an Eye upon this multitude of commands about meats and drinks , washings and outward carnal observances , which are here collected , and he will quickly see how directly and pertinently the description given by our Apostle , is suited to their services . And that not only as to the manner and multitude of them , but also as to their natures . They are carnal things , and could by no means effect the great , spiritual , glorious and eternal ends , which God had designed , proposed and promised in that Covenant unto whose administration they were annexed , until the time of Reformation should come . Hence elsewhere , as Coloss. 10.20 . He calls them the rudiments of the world , Ordinances about touching , tasting , and handling , about meats , and drinks , things outwardly clean , or unclean , all which perish with their using . § 35 A little view also of the multiplicity of these precepts , and the scrupulous observances required about them , and their circumstances , will give light into that of another Apostle , Acts 15.20 . Calling the Law , a yoke which neither their Fathers , nor themselves were ever able to bear . For although the weight of this yoke did principally consist in the matter of it , and the performance of duties required in it , yet it was greatly increased and aggravated by that multitude of commands wherein it consisted . Whence our Apostle calls it , the Law of Commandments contained in Ordinances , Ephes. 2.15 . Consisting of an endless number of commands , concerning which their minds could never attain any comfortable satisfaction whether they had answered their duty aright in them or no. Exercitatio XXI . The Sanction of the Law in Promises and Threatnings . The Law considered several ways . As the Rule of the old Covenant . As having a new end put to it . As it was the Instrument of the Jewish Polity . The sanction of it in those senses . Punishments threatned to be inflicted by God himself . By others . Promises of three sorts . To be fulfilled by God himself . By others . Parents how they prolong the lives of their children . Punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . Providential punishments . Partial . Total . Persons entrusted with power of punishment . The original distribution of the people . Task-masters and Officers in Egypt , who . The authority of Moses . The distribution of the people in the Wilderness . Institution of the Sanhedrin . Judges . Kings . Penalties Ecclesiastical . The three degrees of it explained and examined . Causes of Niddui . Instance , Joh. 9.20 . Of Cherem . And Shammatha . Forms of an Excommunication . The Sentence , Ezra 10.7 , 8. explained . Civil Penalties and Capital . The several sorts of them . BY the Sanction of the Law we intend the Promises and Penalties wherewith , by § 1 God , the observation of it , and obedience unto it , was enforced . This the Apostle hath respect unto in sundry places of this Epistle , the principal whereof are reported in the fore-going Dissertation . To represent this distinctly , we may observe , that the Law falls under a three-fold consideration : First , As it was a Repetition and Expression of the Law of Nature , and the Covenant of Works established thereon . Secondly , as it had a new End and design put upon the Administration of it , to direct the Church unto the use and benefit of the Promise given of old to Adam , and renewed unto Abraham four hundred and thirty years before . Thirdly , As it was the Instrument of the Rule and Government of the Church and People of Israel , with respect unto the Covenant made with them in and about the Land of Canaan . And in this three-fold respect it had a three-fold Sanction . First , As considered absolutely , it was attended with promises of life , and threatnings § 2 of death , both Eternal . The original promise of life upon obedience , and the curse on its transgression were inseparably annexed unto it ; yea , were essential parts of it , as it contained the Covenant between God and Man. See Gen. 2. Deut. 27.26 . Rom. 6.23 . Rom. 4.4 . Rom. 10.5 . Rom. 11.6 . Lev. 18.5 . Ezek. 29.11 . Gal. 3.12 , 13. Now in the Administration of the Law , the Church was thus far brought under § 3 the obligation of these Promises and Threatnings of Life and Death eternal , so far interested in the one , and made obnoxious unto the other , as that if they used not the Law according to the new dispensation of it , wherein it was put into a subserviency unto the Promise ; as Gal. 3.19 , 20 , 21 , 22 , 23 , 24. that they were left to stand and fall according to the absolute tenure of that first Covenant and its ratification , which by reason of the entrance of sin proved fatally ruinous unto all that cleaved unto it , Rom. 8.3 . chap. 9.31 . Secondly , The Law had in this Administration of it , a new End and design put § 4 upon it , and that in three things . First , that it was made directive and instructive unto another End , and not meerly preceptive as at the beginning . The Authoritative Institutions that in it were super-added to the Moral commands of the Covenant of works , did all of them direct and teach the Church to look for Righteousness and Salvation , the original ends of the first Covenant , in Another , and by another way ; as the Apostle at large disputes in this Epistle , and declares positively , Gal. 3. throughout . Secondly , In that it had a dispensation added unto the commands of obedience and interpretation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by condiscension , given by God himself , as to the perfection of its observance , and manner of its performance , in reference unto this new end . It required not absolutely perfect obedience , but perfectness of heart , integrity and uprightness in them that obeyed . And unto the Law thus considered , the former promises and threatnings are annexed . For the neglect of this use of it left the Transgressors obnoxious to the Curse denounced in general against them that continued not in the whole Law to do it . Thirdly , It had merciful relief provided against sin , for the supportment and consolation of sinners , as we shall see in the consideration of their Sacrifices . § 5 Thirdly , it may be considered as it was the Instrument of the Rule and Government of the People and Church of Israel , according to the tenure of the Covenant made with them about the Land of Canaan , and their living unto God therein . And in this respect it had four things in it . First , That it represented unto the people the Holiness of God , the Effects whereof are implanted in the Law according to its Original constitution ; whereupon in it they are so often called to be holy , because the Lord and Law-giver was holy . Secondly , A Representation of his Grace and Condiscention , pardoning of sin in the Covenant of mercy , in as much as he allowed a Compensation by Sacrifices for so many transgressions , which in their own nature were forfeitures of their interest in that Land. Thirdly , That it was a righteous Rule of obedience unto that People , as unto their especial Covenant condition . Fourthly , That it fully represented the severity of God against wilful transgressors of his Covenant , as now renewed in order to the Promise , seeing every such transgression was attended in their Administration of Rule , with death without mercy . § 6 It is of the Law , under this third consideration , though not absolutely as the Instrument of the Government of the People in Canaan , but as it had a Representation in it of that Administration of grace and mercy which was contained in the Promises whereof we treat . Concerning this , or the Law in this sense , we may consider ; first , the Promises , then the Threatnings of it . And the Promises are of two sorts . First , such as God took immediately upon himself the accomplishment of ; Secondly , such as others , by his institution and appointment were to communicate the benefit of unto the obedient . § 7 The first are of three sorts . First , of Life Temporal , as it was an Instrument of their Government , and eternal with God , as the Promise or Covenant of grace was exemplified or represented therein . Levit. 18.5 . Ezek. 20.11 . Rom. 10.5 . Gal. 3.12 . Secondly , Of a Spiritual Redeemer , Saviour , Deliverer , really to effect what the Ordinances of Institution did represent , so to save them eternally , to be exhibited in the fulness of time , as we have at large already proved . Thirdly , There are given out with the Law various Promises of intervenient and mixed mercies to be enjoyed in earthly things in this world , that had their immediate respect unto the mercy of the Land of Canaan , representing spiritual Grace , annexed to the then present Administration of the Covenant of Grace . Some of these concerned the collation of good things ; others , the preventing of , or delivery of them from Evils , both expressed in great variety . § 8 Of the Promises , whose accomplishment depended on the Institution of God by others , that is the principal and comprehensive of the rest , which is expressed , Exod. 20.12 . Honour thy father and thy mother , that thy days may be prolon●ed . This , saith our Apostle , is the first commandment with promise , Ephes. 6.2 . Not that the fore-going Precepts have no Promises annexed to the observation of them , nor meerly because this hath a Promise literally expressed , but that it had the special kind of Promise , wherein Parents , by Gods institution , have power to prolong the lives of obedient Children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall prolong thy days ; that is , negatively , in not cutting of their life for disobedience , which was then in the power of natural Parents ; and possibly by praying for their prosperity , blessing them in the name of God , and directing them into the ways and means of universal obedience , whereby their days might be multiplied : and on sundry other accounts . § 9 For the penalties annexed unto the transgression of the Law , which our Apostle principally hath respect unto in his discourses on this subject , they will require somewhat a larger consideration ; and they were of two sorts : First , such as God took upon himself to inflict ; and secondly , such as he appointed others to see unto the execution of . The first are of three sorts . First , That Eternal punishment which he threatned unto them that transgressed , and disannull'd his Covenant , as renewed and ordered in the Administration of the Law , and the Ordinances thereof . This we have manifested elsewhere to be the importance of the Curse , which every such transgressor was obnoxious unto . Secondly , The punishment which the Jews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excision , or cutting off . It is first mentioned , Gen. 17.14 . in the matter of Circumcision . Sometimes emphatically , Numb . 15.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off that soul shall be cut off from among his people ; and frequently afterwards , Exod. 12.15 , 19. chap. 31.14 . Levit. 7.10 . chap. 20.3 , 5 , 6. It is rendred by the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 3.23 . shall be destroyed from among the people , that is , by the hand of God , as is declared , 1 Cor. 10.10 . Heb. 11.28 . Twenty five times is this punishment threatned in the Law , still unto such sins as disannul the Covenant , which our Apostle expresly respects , chap. 2.2 . as shall be declared on that place . Now this punishment the Jews generally agree to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of § 10 Heaven , or that which God himself would immediately inflict ; and it is evidently declared so to be in the interpretation given of it , Levit. 17.10 . chap. 20.4 , 5 , 6. But what this punishment was , or wherein it did consist , neither Jews nor Christians are absolutely agreed ; the latter on this subject doing little more then representing the opinions and judgments of the other , which course also we may follow . Some of them say , that Vntimely Death is meant by it , so Abarbinel on Numb . 5.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the cutting off the days of the sinner , and his death before the natural term of it inflicted by the hand of Heaven . This untimely death they reckon to be between the years of twenty and sixty ; whence Schindler , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exterminium ; cum quis praematurâ morte inter vigessimum & sexagessimum annum à Deo è medio tollitur ; ita tamen ut relinquat liberos : Cutting off , is , when any one is taken away by untimely death , between the twintieth and sixtieth year of his age ; yet so , as that he leave children . That clause or condition , so that yet he leave posterity or children behind him , is , as far as I can find , no where added by them , nor doth any thing in the Scripture give countenance thereunto . Yea , many of the Hebrews think , that this punishment consisted in this , that such a one should leave no children behind him , but that either he should be wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without children , or if he had any before his sin , they should all die before him , and so his name and posterity be cut off , which , say they , is to be cut off from among his people . So Aben-Ezra on Gen. 17.14 . And this opinion is not without its countenance from the Scripture it self . And therefore Jarchi on the same place , with much probability , puts both these together , He shall be cut off by untimely death , and leave no children behind him to continue his name or remembrance amongst the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they speak . He that hath no children is accounted as dead ; but he that hath , is as if he lived , and his name is not cut off . They have a third opinion also , that by this cutting off , the death of the soul is intended , § 11 especially when the word is ingemminated , Cutting off he shall be cut off , as Numb . 15.31 . So Maimonides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that soul shall perish , it shall not live or subsist any more for ever . Few embrace this opinion , as being contrary to their general perswasion of Eternal punishments for the transgressions of the Covenant . Wherefore it is disputed against by Abarbinel on Numb . 15. who contends , that the death of the soul in everlasting separation from God , is intended in this threatning . And both the principal parts of these various opinions , namely , that of immature corporal death , and eternal punishment , ate joyned together by Jonathan , in his Targum on Numb . 15.31 . He shall be cut off in this world , and that man shall be cut off in the world to come , and bear his sin in the day of Judgment . For my part , as I have shewed , that eternal death was contained in the curse of the Law , so this especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extermination from among the people , seems to me to intend some especial judgment of God , in taking away the life of such a person , answering unto that putting to death by the Judges and Magistrates in such cases , when they were known , which God did appoint . And herein also was an eminent Representation of the everlasting cutting off of obstinate and final transgressors of the Covenant . Thirdly , In Judgments to be brought providentially upon the whole Nation by Pestilence , § 12 Famine , Sword and Captivity , which are at large declared , Levit. 26. and Deut. 28. Fourthly , Total Rejection of the whole body of the people , in case of unbelief and disobedience , upon the full and perfect Revelation that was to be made of the will and mind of God upon the coming of the Messiah , Deut. 18.18 . Acts 3.32 Hos. 2.23 . Isa. 10.22 , 23. Rom. 9. These are the Heads of the punishments , which God took upon himself to inflict in an extraordinary manner , on the transgressors of the Law , that is , those who proceeded to do it so with an high hand , as that his Covenant was made void thereby as to all the ends of its re-establishment in the administration of the LaW . The second sort of penalties annexed unto the transgression of the Law , were such as Men , by God's institution and appointment , were enabled to inflict ; concerning § 13 which , we must consider , First , who , and what the Persons were , who were enabled and authorised to inflict these penalties . Secondly , of what sort these penalties were , and for what transgressions necessarily inflicted . § 14 The original division of the people after the dayes of Jacob was into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tribes , whereof at first there were Twelve , which by dividing the Tribe of Joseph into two , were encreased into Thirteen , and upon the matter reduced again unto Twelve by the special Exemption of the Tribe of Levi from Inheritances , and their separation to the Worship of God. Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Families , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Houses of Fathers , which on many probabilities may be supposed to have been seventy , the number of them who went down with Jacob into Aegypt , each of which constituted a particular Family . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particular Housholds , all which are enumerated , Josh. 7.14 . This distribution continued amongst the people whilest ▪ they were in Aegypt ; and this only , they being not capable to cast themselves into any Civil Order there , by reason of their Oppressions , and therefore contented themselves with that which was natural . Accordingly there were three sorts of persons that were in some kind of Dignity and preheminence among the people , although it may be after their Oppression began , they were hindered from exercising the Authority that belonged unto them . First , As to the Tribes there were some who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Princes , or Heads of the Tribes , Numb . 1.16 . Twelve in number according to the number of the Tribes , Secondly , For the Families or principal Houses of the Fathers there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Elders who presided over them . These Moses and Aaron gathered together at their first coming into Aegypt , Exod. 4.29 . And these , as I said before , being the Rulers of the first Families , were probably in number seventy ; from whence afterwards was the constitution of seventy Elders for Rule , Exod. 24.1 . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priests , it may be in every private Houshold , the first born , which are mentioned , and so called before the constitution of the Aaronical Priesthood , Exod. 19.21 . Besides these , there were Officers who attended the service of the whole People , as to the Execution of Justice and order , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shoterim , which we have rendered by the general name of Officers , Exod. 5.14 . And they are afterwards distinguished from the Elders and Judges , Deut. 16.18 . For there are two sorts of persons mentioned , that were over the people in respect of their works , even in Aegypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exactors or Task-Masters , and Officers , Exod. 5.6 . the former , or the Nogheshim the Jews say were Aegyptians , and the latter , or the Shoterim , Israelites , which occasions that distinct expression of them : Pharaoh commanded the same day the Task-masters of the People , and their Officers : and v. 13 , 14. And the Task-Masters hasted them , saying , fulfill your works , and the Officers of the Children of Israel were beaten . And they tell us in Midrash Rabba , on Exod. Sect. 1. that one of these Nogheshim was over ten of the Israelitish Officers ; and one of them over ten Israelites ; whence was the following division of the people into tens and hundreds , and unto this in the same place , they add a putid Story of an Exactor killed by Moses . § 15 What was the Authority of these , and how it was executed by them in Aegypt nothing is recorded . Probably , at the beginning of their works and Afflictions they were made use of only to answer for the pretended neglects or miscarriages of the multitude of their Brethren , as Exod. 5.14 . After their coming up out of Aegypt , during their abode in the Wilderness , Moses presided over them with all manner of Authority , as their Law-giver , King and Judge . He judged and determined all their causes , as is frequently affirmed , and that alone , untill by the advice of Jethro , he took in others unto his assistance , Exod. 15.16.25 . And there is mention of four particular cases that he determined . One Religious , one Civil , and two Capital relating to Religion ; in these he made especial enquiry of God. The first was about the Vnclean that would keep the Passeover , Numb . 9.7 , 8. The second about the daughters of Zelophead , who claimed their Inheritance , Numb . 27. 4 , 5. The third about the Blasphemer , Lev. 24. The last about him that profaned the the Sabbath , Numb . 15.32 , 33 , 34. In which also , as the Jews say , he set a pattern to future Judges , as determining the lesser causes speedily , but those wherein blood was concerned , not without stay and much deliberation . § 16 In the Wilderness the body of the People was cast into a new distribution , of Thousands , Hundreds , Fifties , and Tens , all which had their peculiar Officers or Rulers chosen from amongst themselves , Exod. 18.25 . Deut. 1.13 , 14. And Moses is said to chuse them , because being chosen by the People , he approved of them , as the places foregoing compared , do manifest . The principal distributions of these , planting themselves together in the Cities or Towns of Canaan , however afterward they multiplyed or were decreased , continued to be called by the names of the thousands of Israel , or Judah . So Bethlehem Ephratah is said to be little among the thousands of Judah , Micah 5.2 . One of those thousands that had their especial Head and Ruler over them , and their distinct Government , as to their own concernments among themselves , sate down at Bethlehem , which Colony afterwards variously flourished or drew towards a decay . After these things , by Gods appointment was constituted the great Court of the § 17 Sanhedrin , which because we have treated of a-part elsewhere , with those lesser Courts of Justice which were instituted in imitation of it , sufficiently to our purpose , I shall here wholly omit . Neither shall I need to mention their Judges raised up extraordinarily of God , for the general Rule of the whole People . Nor of their Kings continued by Succession in the Family of David , because their story in general is sufficiently known , and the especial consideration of their power , with the manner of the Administration of it , would draw us too far out of the way of our present design . And these are they unto whom the Lord in their several Generations committed the execution of those punishments that he had allotted unto the transgression of the Law. The Penalties themselves with the especial causes of them are lastly to be considered . § 18 And these in general were of two sorts . First , Ecclesiastical : Secondly , Civil . Ecclesiastical penalties were the Authoritative Exclusion of an offending Person from the society of the Church , and the Members of it . That such an Exclusion is prescribed in the Law in sundry cases , hath in several instances been by others evidenced . Many Disputes also have been about it , both concerning the causes of it , the Authority whereby it was done , with its ends and effects . But these things are not of our present consideration , who intend only to represent things as they are in Facto instituted or observed . Of this Exclusion , the Jews commonly make three Degrees , and that not without § 19 some countenance from the Scripture . The First they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui . The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cherem : and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha . That which they call Niddui , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to expell , to separate , to cast off , is with the most of them the first and lowest degree of this separation and exclusion . And Persons who are to pronounce this sentence and put it into execution , are according to the Jews , any Court from the highest Sanhedrin of seventy one at Jerusalem , to the meanest in their Synagogues . Yea any Ruler of a Synagogue , or Wise Man in Authority , might accorcording unto them , do the same thing . And many ridiculous stories they have about the mutual Excommunication and Absolution of one another by consent . The time of its continuance , or the first space of time given to the Persons offending to repent , was thirty dayes , to which on his neglect he was left unto sixty , and then to ninety , when upon his obstinacy he was obnoxious to the Cherem . As the Causes of it they reckon up in Jerusalem Talmud , moed Katon , twenty four crimes , on the guilt whereof any one may be thus dealt withal . 1. He that despiseth a Wise Man , that is , a Rabbi , Master , or Doctor , even after his death . 2. He that contemneth a Minister or Messenger of the House of Judgement . 3. He that calleth his Neighbour , Servant or Slave . 4. He to whom the Judge sends and appoints him a time of Appearance , and he doth not appear . 5. He that despiseth the words of the Scribes , much more , the words of the Law of Moses . 6. He that doth not obey , and stand unto the sentence denounced against him . 7. He that hath any hurtful thing in his power , as a biting Dog , and doth not remove it . 8. He that sells his Field to a Christian , or any Heathen . 9. He that gives witness against an Israelite in the Courts of the Christians . 10. A Priest that killeth Cattle , and doth not separate the guifts that belong to another Priest. 11. He that profaneth the second Holy-day in Captivity . 12. He that doth any work in the afternoon before the Passeover . 13. He that taketh the name of God in vain on any account . 14. He that induceth others to profane the name of God. 15. He that draweth others to eat of holy things without the Temple . 16. He that computes the times , or writes Kalendars , or Almanacks , fixing the Moneths out of the Land of Israel . 17. He that causeth a blind man to fall . 18. He that hindereth others from doing the work of the Law. 19. He that makes profane the killing of any Creature by his own fault . 20. He that killeth and doth not shew his Knife before hand before a Wise Man , whereby it may appear to be fit . 21. He that is unwilling to , or makes himself difficult in learning . 22. He that putteth away his Wife , and afterwards hath commerce with her in buying and selling , which may induce them to cohabitation . 23. A Wise Man of evil Fame and Report . 24. He that excommunicateth him who deserveth not that sentence . A● instance of this exclusion , we have expresly in the Gospel , John 9.20 . The Jews § 20 had a●ready agreed , that if any Man should confess He was Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he should be put out of the Synagogue . He should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Menuddeh ; put under the sentence of Niddui . And according to this sentence they proceeded with the blind man , whose eyes were opened by the Lord Christ , v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , saith the Margin of our Translation , they excommunicated him . But that is not the signification of the word ; it denotes only their causing him to be thrust out of the Synagogue by their Officers , although there is no doubt , but that at the same time they pronounced sentence against him . § 21 If a Man dyed under this sentence , they laid a stone upon his Beir , intimating that he deserved Lapidation if he had lived . Howbeit they excluded him not from teaching or learning of the Law , so that he kept four paces distant from other persons . He came in , and went out of the Temple at the contrary door to others , that he might be known . All which with sundry other things were of their Traditional Additionals , to the just prescriptions of the Word . § 22 In case this Process succeeded not , and upon some greater demerits , the sentence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cherem was to be proceeded unto . This is an high degree of Authoritative Separation from the Congregation , and is made use of either when the former is despised , or as was said upon greater provocations . This sentence must not be denounced , but in a Congregation of ten at least , and with such a one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus Anathematized , it is not lawful so much as to eat . The third and last sentence in this kind which contains a total and irrecoverable Exemption of a person from the Communion of the Congregation , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shammatha . Some of the Talmudical Rabbins in moed katon give the Etymologie of this word , as if it should be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sham metha , death is the●e . But it is generally agreed , that it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exclude , expell , cast out , that is , from the Covenant of Promise , and Common-wealth of Israel . And this the most take to be total and final , the Persons that fall under it being left to the judgement of God without hope of Reconciliation unto the Church . Hence it is called in the Targum , Numb . 21.25 . Deut. 7.27 . The Curse , the Execration of God ; and by the Talmudists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the anathema of the God of Israel . But yet it cannot be denyed , but that in many places , they speak of it as the general name for any Excommunication , and so as not at all to difference it from Niddui , which is taken to be the least degree thereof . The most learned Buxtorf hath given us out of an antient Hebrew Manuscript , a form of this Excommunication which is truly ferale carmen , as sad and dismall an imprecation , as according to their principles could well be invented . It is indeed by him applyed unto the Cherem , but as L'Empereur hath observed in his Annotations on Bertram , it was doubtless only made use of in the last and greatest exclusion , which is supposed to be the Shammatha . The form of the Curse is as ensues . § 23 By the Sent●nce of the Lord of Lords , let such a one , the Son of such a one , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) be in anathema , or be accursed in each house of Judgement , that above , and that below , ( that is , by God and his Church ) in the curse of the holy Ones on high ; In the curse of the Seraphims and Ophannim , ( the Wheels or Cherubims in Ezekiel's Vision ) In the curse of the whole Church from the greatest to the least ; Let there be upon him strokes grea● and abiding ; Diseases great and horrible : Let his house be an habitation of Dragons , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or Serpents . Let his Star , or Planet , be dark in the Clouds ; Let him be exposed to Indignation , anger and wrath ; And let his dead Body be cast to Wild Beasts and Serpents ; Let his Enemies and Adversaries rejoyce over him : And let his Silver and Gold be given to others : And let all his Children be cast at the doors of his Adversaries : And let Posterity be astonished at his day : Let him be accursed out of the mouth of Addiriron , and Athariel ; from the mouth of Sandalphon , and Hadraniel ; from the mouth of Ansisiel , and Pathiel ; from the mouth of Seraphiel , and Sagansael ; from the mouth of Michael , and Gabriel ; from the mouth of Raphiel , and Mesharethiel ; Let him be accursed from the mouth of Zazabib , and from the mouth of Havabib , who is the great God ; and from the mouth of the seventy names of the great King ; and from the mouth of Tzorlak the great Chancelor ( these names partly significant , and partly insignificant , coined to strike a terror into the minds of weak and distempered Persons , they invent and apply at their pleasure to Angels , good and bad ; not unlike the monstrous names which the Gnosticks gave to the Aeons who borrowed many things from the Tradition of the Jews , and returned them again unto them with an improvement , but they proceed ) Let him be swallowed up as Corah and his Company ; and let his soul depart with fear and terror : Let the rebuke of the Lord slay him , and let him be strangled like Achitophel : Let his leprosie be as the leprosie of Gehazi ; neither let there be any restoration of his ruine ; Let not his burial be in the burials of Israel ; Let his Wife be given to strangers ; and let others humble her in his death . Vnder this curse , let such a one the Son of such a one be , with his whole Inheritance . But unto me , and all Israel , let God extend his peace and blessing . Amen . Now , Because it is certain , that this is a form of the greatest and last Anathema , of a § 24 final and total Excommunication , and yet he who is devoted , is every where said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muchram , and under the Cherem , it is almost evident , that these three degrees are not distinguished as is commonly supposed , namely , that the Shammatha should exceed the Cherem , and that only the Niddui , the highest and extremest sentence in this solemn form , being so often called the Cherem . Shammatha therefore is only a general Name for the Expulsion of a Person , sometimes with the Niddui , and sometimes with the Cherem , which yet I do not suppose was alwayes thus horrid and fierce . To add unto the terror of this Sentence , they used to accompany the pronouncing § 25 of it with the sound of Trumpets and Horns , as the Targum sayes Barak did in his cursing of Mezoz , Judges 5.23 . He shammatized him with four hundred Trumpets . And herein have they been imitated by the Church of Rome , in their shaking of Candles , and ringing of Bells on the like occasion . I have not reported these things , as though for matter and manner , they wholly belonged unto the penalties of the Law that were of Divine Institution . Many things in the manner of their performance , as they are now expressed by the Rabbins , were certainly of their own arbitrary invention . When their use amongst them first began , is unknown ; though it be not improbable , that sundry things of this nature were practised by them before the destruction of the Second Temple , when they had mixed many of their own Superstitions with the Worship of God , as is evident from the Gospel . But this also is certain , that God in sundry cases had appointed that some Transgressors § 26 should be separated from the Congregation , devoted to destruction , and be cut off . An instance of the Execution of which Institution we have , Ezra 10.7 , 8. They made a Proclamation throughou● Judah and Jerusalem unto all the Children of the Captivity , that they should gather themselves together unto Jerusalem , and th●t whosoever would not come within three dayes , according to the counsel of the Princes , and the Elders , all his substance should be divided , and himself separated from the Congregation of those that had been carried away . A double penalty is here threatned upon disobedient Persons ; the one concerned the Person of such a one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He shall be separated from the Congregation of the Captivity ; that is , of Israel then returned out of Captivity : and this was the Niddui or expulsion from Sacred communion which we before described : He should be esteemed as an Heathen . Secondly , As to his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All his substance his goods and possessions should be anathematized , devoted , put under Cherem , taken away for Sacred Uses . Hence some have made this distinction between the three degrees of excommunication . First , The Niddui concerned only the Person , and his separation from Sacred Offices : Cherem had also Confiscation of Goods attending of it ; the substance of the Transgressor being devoted ; and Shammatha was accompanied with the death of the devoted Person ; Which carnal penalties under the Gospel being removed , that great and sore revenge which disobedient sinners are to expect from the hand of God at the last day , is substituted by our Apostle in the room of them all , Heb. 10.28 , 29. Civil Punishments next succeed , and they were of three sorts . First , Corporeal : § 27 Secondly , Such as respect the Outward Estate and Condition of the Offendor : Thirdly , Capital . First , Corporeal punishment was that only of Stripes , not exceeding the number of forty , Deut. 25.23 . An account of the Jews Opinions , and the manner of their execution of this punishment , is given us by many ; in particular , exactly by Buxtorf in his Preface unto his Bibliotheca Rabbinica , whither I refer the Reader . They call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or beating by strokes , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beating of forty , or with forty . And he that was liable unto it , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filius plagarum . Many Crimes doubtless rendered Persons obnoxious to this penalty ; but they are not directly expressed in the Law. The Jews now reckon up seven instances of unlawful copulation with Women , free and unmarried , for adultery , as is known , was capital by the express sentence of the Law. As 1. With a Sister . 2. A Fathers Sister . 3. A Mothers Sister . 4. A Wifes Sister . 5. A Brothers Widow . 6. An Vncles Widow . 7. A Woman separated . Many other Crimes also they reckon up with reference unto Ceremonial Institutions , as eating of fat , and blood , and leaven on the Passeover , making an Oyle like the holy Oyle ; even all such trangressions as are threatned with punishment , but have no express kind of punishment annexed unto them . § 28 Secondly , Punishments respecting State and Condition , were of two sorts . First ; Pecuniary in a quadruple restitution in case of Theft . Secondly , Personal in banishment , or confinement unto the City of Refuge for him that had slain a Man at unawares , Numb . 35.25 . § 29 Thirdly , Capital punishments they inflicted four wayes . Fi●st , By Strangulation which was inflicted on six sorts of Transgressors . 1. Adulterers . 2. Strikers of Parents . 3. Men-stealers . 4. Old Men exemplarily rebellious against the Law. 5. False Prophets . 6. Prognosticators by the Names of Idols . Secondly , Burning , Lev. 20.14 . And this the Jews say , was inflicted by pouring molten Lead into their mouths ; and the Crimes that this punishment were allotted to , were 1. The Adultery of the Priests Daughter . 2. Incest ; 1. With a Daughter . 2. With a Sons Daughter . 3. A Wises Daughter . 4. A Wises Daughters Daughter . 5. A Wises Sons Daughter . 6. A Wifes Mother . 7. The Mother of her Father . 8. The Mother of her Father in Law. Thirdly , Death was inflicted by the Sword , Deut. 20.21 . 1. On the voluntary Man-slayer . 2. On the Inhabitants of any City that fall to Idolatry . Fourthly , By Stoning : Which was executed for Incest : 1. With a Mother : 2. A Mother in Law : 3. A Daughter in Law : 4. Adultery with a betroathed Virgin : 5. Vnnatural uncleaness with Men : 6. With Beasts by Men : 7. With Beasts by Women : 8. Blasphemy : 9. Idolatry : 10. Offering to Moloch : 11. A Familiar Spirit of Ob : 12. Of Jiedeoni : 13. On Impostors : 14. On Seducers : 15. On Enchanters or Magicians : 16. Prophaners of the Sabbath : 17. Cursers of Father or Mother : 18. The dissolute and stubborn Son : Concerning all which it is expresly said , that they shall be stoned . § 30 Unto the execution of these penalties there was added , two Cautionary Laws . First , That they that were put to death for the increase of their ignominy , and terror of others , should be hanged on a Tree , Deut. 21.21 . Secondly , That they should be buryed the same day , v. 23 : And this is a brief abstract of the Penalties of the Law , as it was the Rule of the Polity of the People in the Land of Canaan : Exercitatio XXII . The Building of the Tabernacle . Moses Writing and Reading the Book of the Covenant . Considerations of the particulars of the Fabrick and Vtensils of the Tabernacle . Omitted . One Instance insisted on . The Ark. The same in the Tabernacle and Temple . The Glory of God in what sense . The principal Sacred Vtensil . The matter whereof it was made . The Form of it . The End and Vse of it . The Residence and Motions of it . The Mercy-Seat that was upon it . The matter thereof . Of the Cherubims . Their Form and Fashion . The Visions of Isaiah and Ezekiel compared . Difference in them , and Reason thereof . THe People having received the Law in the Wilderness , and therein a Foundation § 1 being laid of their future Church-State and Worship , which was to continue unt●● the Times of Reformation , Heb. 9.10 . they had also by Gods direction a place and Building for the seat of that Worship assigned unto them . This was the Tabernacle erected in the Wilderness , suited to their then moving state and condition ; into the Room whereof , the Temple built afterwards by Solomon suceeded , when they had attained a fixed station in the Land of Promise . Our Apostle respecting the Ordinances of that Church , as first instituted by Moses , which the Hebrews boasted of as their priviledge , and on the account whereof , they obstinately adhered unto their observation , insists only on the Tabernacle ; whereunto the Temple and its services were referred and conformed . And this he doth principally , Chap. 9 v. 1 , 2 , 3 , 4 , 5. Then verily the first Covenant had also Ordinances of divine Service , and a worldly S●●ctuary . For there was a Tabernacle made , the first wherein was the candlestick , and the Table , and the Shew-bread ; which is called the Sanctuary . And after the second Veil , the Tabernacle which is called the Holiest of all , which had the Golden Censor , and the Ark of the Covenant , overlaid round about with Gold , wherein was the Golden Pot that had Manna , and Aarons Rod that budded , and the Tables of the Covenant : And over it the Cherubims of Glory shaddowing the Mercy Seat. The Preparation for the Directions which God gave for the building of this Tabernacle § 2 is declared , Exod. 24. The Body of the people having heard the Law , that is , the ten Words or Commandments , which was all they heard , Deut. 9.10 . ( what God spake to them was written in the Two Tables of stone ) they removed unto a greater distance from the Mount , Exod. 20.18 , 19. After their Removal , Moses continued to receive from the Lord , that summary of the whole Law which is expressed , Chap. 21.22 , 23. And all this as it should seem , at the first hearing , he wrote in a Book from the Mouth of God. For it is said , Chap. 24. v. 4. that he wrote all the words of the Lord. And v. 7. that he , took the Book of the Covenant , and read in the audience of the people . The Jewish Masters suppose that it was the Book of Genesis that is there intended . For § 3 say they , the rest of the Law was not yet written , namely , before God himself had written or engraven the Ten Words on the Two Tables of Stone . But this is a fond imagination ; seeing the Book which Moses read contained the form and tenour of the Covenant made with that people at Horeb , and is expresly so called , and as such , was then solemnly confirmed and ratified by Sacrifice . It may therefore be supposed , that there is a Prolepsis used in the recording of this story , and that indeed the confirmation of the Covenant by Sacrifice , which was accompanied with the Reading of the Book , was not until after the third return of Moses from the Mount , with the renewed Tables . But this also may well be doubted , seeing this Sacrifice was prepared and offered by the young Men of the Children of Israel , v. 5. that is , the First Born , whose Office was superseded upon the Separation of Aaron and his Sons unto the Priesthood , which God had designed before that last descent of Moses from the Mount. We must therefore leave things in the order wherein they are set down and recorded . It appears therefore that Moses wrote the Law as he received it from God. This being done , he came down and read it in the ears of the people . And he proposed it unto them , as containing the Terms of the Covenant that God would have them enter into . This they solemnly engaged to the performance of , and thereby had their admission into a New Church-State . This being done , the whole was confirmed by Sacrifice , and the sprinkling of blood , to prefigure the great confirmation of the New Covenant by the blood of Christ , as we shall see afterwards . § 4 Things being thus setled , Moses goes up again into the Mount , to receive directions for that Worship of God , which he appointed and enjoyned unto them , in that Church-State whereunto they were newly admitted . And here in the first place , the Lord instructs him in the frame and whole fabrick of the Tabernacle , as that which was an eminent Type of the Humane Nature of Christ , and so indispensibly necessary unto the solemn Worship then ordained , as that no part of it could be rightly performed but with respect thereunto . This therefore with all the Parts and Vtensils of it should now come under consideration . But there are sundry Reasons for which I shall omit it in this place . As 1. The most material things belonging unto it , must necessarily be considered in our Exposition of those places in our Apostle , where they are expresly insisted on . 2. Many things relating unto it , as the measures of it , some part of the matter whereof it was made , divers Colours used about it , are very dubious , and some of them so absolutely uncertain , that the Jews themselves can come to no agreement about them ; and it is not meet to enter into the discussion of such things , without more room and liberty , then our present design , will allow unto us . 3. Many Learned Men have already travailed with great diligence and skill in the discovery of all the several concernments of the Tabernacle and Temple , from whom the Reader may receive much satisfaction , who hath a mind to enquire into these things . Add unto all this , that the Writing of this part of these Discourses , is fallen upon such a season , as affords me very little encouragement , or assistance to enlarge upon them . Only that the Reader may not go away without a taste in one instance of what he might have expected in the whole , I shall chuse out one particular Vtensil of the Tabernacle , and give an account of it unto him . And this shall be the Ark and its Attendencies . § 5 The Ark was the only furniture of the most Holy Place ; the most sacred and holy of all the Vtensils of the Tabernacle and Temple . And it was the same in them both , as is evident , 1 Kings 8.4.6 . It was the Repository of the Covenant ; for so the Law written by the finger of God in Tables of stone , is often called Metonymically , and being annointed , Exod. 40.9 . became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holiness of holinesses , or most holy , a Type of him who was to fulfill the Law , and establish the Covenant between God and Man , being thereunto anointed as the most holy , Dan. 9.26 . It was also the great pledge of the presence of God in the Church ; whence it is not only sometimes called his Glory , Psal. 78.61 . he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Glory , Beauty , Majesty into the hand of the Enemy , when the Ark was taken , whereon the Wife of Phineas cryed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Where is the Glory ? 1 Sam. 4.21 . because therein the Glory departed from Israel , v. 22. but in its presence also , Glory was said to dwell in the Land , Psal. 85.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because therein the Shechina , or Chabod , or Glorious Presence of God , dwelt and abode among his People . Yea , it hath the name of God himself attributed to it , by reason of its representation of his Majesty , Psalm 24.7 , 9 , 10. We call it by the same name with the great Vessel wherein Noah , and the seed of all living Creatures were preserved . But their Names are far distant in the Original both in sound and signification , this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aaron , a Chest , it may be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Wood whereof such Chests were made ; that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tebah , the name of any Vessell in the water great or small , though made with Bulrushes , Exod. 2.3 . § 6 It was , as the principal , so the first Vtensil of the Tabernacle that God appointed to be made , Exod. 25.10 . and therein was as the heart from which , by a communication of sacred holiness from the presence of God , all other things belonging unto the Worship of the whole were spirited and as it were enlivened . And immediately upon its entrance into the Temple , the visible pledges of the presence of God therein appeared to all , and not before , 1 Kings 8.8 , 9 , 10 , 11 , 12. § 7 Th● matter whereof it was made , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 25.10 . Shittim wood , or boards of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tree , mentioned Isa. 41.18 . What wood it was , it altogether uncertain , although it seems sure enough to have been none that grew in the Wilderness where the people were at the erection of the Tabernacle . For these Shittim boards were reckoned amongst the stores of silver and brass , and such other things as they had brought with them into the Wilderness , Exod. 35.25 . and that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one with whom was found Shittim-wood , intimates the rarity of it , and that it may be , it had been preserved by them for sundry Generations . There is indeed a place called Shittim , and Abel Shittim , mentioned , Numb . 25.1 and chap. 33.49 . not probably from these trees . However it was in the plains of Moab whereunto the Israelites came not until fourty years after the making of the Ark. Farther then , we know nothing of the Shittim-tree , or of this wood ; for what ever is discoursed of it , as it hath been discoursed by many , is meer conjecture , ending in professed uncertainty . Only it seems to have been notable for firmness and duration , as continuing in the Ark apparently 900 years , even from the making of it unto the destruction of the Temple by the Caldeans . And it may be was returned to the second Temple , not perishing absolutely until the Covenant with that people expired 600 years after the Captivity . But herein it had the advantage of preservation from all external causes of putrefaction , by its inclosure on all parts in a covering of gold . The form of the Ark was of a long square chest , of small dimensions , two cubits and § 8 an half in length , one and an half in breadth , and so in heighth also , Exod. 25.10 . that is , according to the most approved estimation of their measures , near four foot long , and two foot and some inches broad and high ; and farther exactness or accuracy about these measures is of little certainty , and less use . How the boards of it were joyned is not mentioned . Over-laid it was with pure Gold , beaten gold , pure and immixed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intus & extra , undequaque , on all the boards of it , both within and without , so that no part of the wood was any where to be seen or touched . Round about it , that is , on the edge of the side upwards , it had ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it round about ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Diadem , or a fringe of Gold-work , such as encompassed Diadems or Crowns . And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diadem , was put only on the Ark , the Mercy-seat , and the Altar of Incense , intending expressions of Rays of Gold , as coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scatter abroad in the manner of rays and beams , which , Heb. 1.3 . is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the brightness of glory . And hence the Rabbins speak of a three-fold Crown , of the Ark , Altar and Table ; of the last for the King , of the midst for the Priest , of the first for they know not whom , as Rabbi Solomon expresly . Indeed all representing the three-fold Offices of Christ , for whom the Crowns were laid up , Zach. 6. At the four corners , on the outside , were annexed unto it four Rings of Gold , on § 9 each side two . Through these rings went two staves or bars , wherewith the Ark was to be carried on the shoulders of the Levites , Exod. 25.11 , 12. for the negl●ct of which service strictly enjoyned them , Numb . 7.9 . God made a breach on Vzza in the days of David , 2 Sam. 6.7 . The end wherefore God appointed the making of this Ark , was to put therein § 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testimony , Exod. 25.16 . that is the two Tables of stone engraved on all sides with the ten Commandements , pronounced by the Ministry of Angels , written with the finger of God. Besides this , there was in it nothing at all , as is expresly affirmed , 1 King. 8.9 . 2 Chron. 5.10 . Deut. 10.2 , 5. The appearance of a dissent from hence in an expression of our Apostle , chap. 9. shall be considered in its proper place . This Ark made at Horeb , 1 King. 8.9 . that is , at the foot of the mountain where the People encamped , finished with the rest of the Tabernacle on the first day , of the first month , of the second year of the coming of the Israelites out of Egypt , Exod. 40.13 . being , as we have shewed , the visible pledge of the presence of God amongst them , as it was placed with its Tabernacle in the midst of the People whilst they were encamped in the Wilderness , the body of them being distributed into four Hosts to the four quarters of Heaven , ( Numb . 2. ) that a blessing from thence might be equally communicated unto them all , and all might have an alike access to the worship of God ; so it was carried in their marching in the midst of their Armies , with a pronunciation of a solemn Benediction when it began to set forward , and when it returned unto its Repository in the most holy place , Numb . 10.35 , 36. This was the ordinary course in the removals of the Ark. In an extraordinary manner , God appointed it to be carried before all the people , when the waters of Jordan were divided by his power , whereof that was a pledge , Josh. 3.15 . which the people on their own heads going afterwards to imitate in their wars with the Philistins , received a sad reward of their temerity and boldness , 1 Sam. 4. From the Wilderness the Ark was carried to Gilgal , Josh. 5.10 thence removed with the Tabernacle to Shilo , Josh. 18.2 . Some suppose that after this it was occassionally removed to Mizpeh , as Judg. 11.11.20.1 , 27.21.1 , 2. because it is said in those places , that such things were done before the Lord in Mizpeh : but that expression doth not necessarily inter the presence of the Ark and Sanctuary in that place . Yea , the context seems to intimate , that it was at another place distant from thence , as v. 26. they went up from the place of the Assembly in Mizpeh to the house of God , where the Ark was . In Shechem also it is supposed to have been , from the Assembly that Joshua made there , chap. 24.1 . upon the close whereof , he fixed a stone of memorial b●fore the Sanctuary , v. 26. But yet neither doth this evince the removal of the Ark or Sanctuary . For Shechem being not far from Shilo , the people might meet in the Town for convenience , and then go some of them with Joshua unto Shilo , as is most probable that they did . From Shilo it was carried into the field of Aphek against the Philistins , 1 Sam. 4.2 . and being taken by them , was carried first to Ashdod , then to Ekron , then to Gath , 1 Sam. 5. thence returned to Kiriath-jearim , 1 Sam. 6. to the house of Abinadab , 1 Sam. 6. thence to the house of Obed-Edom , 2 Sam. 6. thence to mount Sion in Jerusalem , 2 Sam. 6. into a place prepared for it by David . And from thence was solemnly introduced into , and enthroned in the most holy place of the Temple , built by Solomon , 1 King. 8.6 , 7. In the mean time , whether occasionally , or by advice , the Tabernacle was removed from Shilo , and that first place of the solemn Worship of God altogether deserted , and made an example of what God would afterwards do unto the Temple , when his Worship therein also was neglected and defiled Jer. 7.12 , 14.26.6 , 9. In the Temple of Solomon it continued either unto the captivity of Jeboiakim , when Nebuchadnezzar took away all the goodly vessels of the house of the Lord , 2 Chron. 36.10 . or unto the captivity of Zedekiah , when he carried away all the remaining vessels , great and small , v. 18. Of the Talmudical fable concerning the hiding of it by Josiah , or Jeremiah , with the addition of its supposed restoration at the last day , in the second Book of Machabees , I have spoken else-where . Whether it were returned again with the vessels of the house of the Lord , by Cyrus , is uncertain . If it were not , it was an intimation that the Covenant made with that people was waxing old , and hasting unto an expiration . § 12 The things that accompanied this Ark in the most holy place were upon it the Mercy-seat ; on the ends of it two Cherubims . The Mercy-seat as to its making , form , use , and disposition , is declared , Exod. 25.17 . it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cipporeth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide , to cover , to plaister over , to shut , to plaister with Bitumen or pitch . In Pihel , to expiate sin , Exod. 30.10 . Levit. 4.10 . If the name of the Mercy-seat be taken from the word in Kal , it signifies only Operimentum , tegumentum , tegmen , a covering , and so ought to be rendred . If it be taken from the sense of the word in Pihel , it retains the signification of Expiation , and consequently of pardon and mercy . So it is by ours rendred a Mercy-seat , and that with respect unto the rendring of it by the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 9. as by the LXX in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Propitiatory placed on the Ark , wherein what r●spect was had to the Lord Christ , the Apostle declares , Rom. 3.25 . and largely in our Epistle , chap. 9. § 13 Its matter was of pure Gold , and for its dimensions , it was just as broad and long as the Ark whereon it was laid , chap. 32.17 . And this Mercy-seat or covering of Gold seems to have lain upon the Ark within the verge of gold or Crown that encompassed it , being its self plain without any such verge or Crown ; for it was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Ark just over it , v. 20. and so was incompassed with its Crown , the Glory both of Justice and Mercy , of Law and Gospel , being the same in Christ Jesus . § 14 At the two ends of this Mercy-seat were placed two Cherubims , one at the one end , the other at the other ; both of Gold , and , as it should seem , of one continued work with the covering it self . The name of Cherubims hath prevailed for these Figures or Images from the Hebrews ; partly because it is retained by our Apostle , who calls them Cherubims of glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 9.5 and partly because the signification of the word being not well known , it cannot properly be otherwise expressed ; for which reason it was retained also by the LXX . They were of those things which our Apostle , chap. 9.23 . terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Examples , expressions , or similitudes of things in Heaven , whose framing and erection in reference unto the worship of God is forbidden under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20.3 . The likeness of any thing in the heavens above . The first mention of Cherubims is Gen. 3 24. God placed Cherubims ; which seems to intimate , that the proto-types of these figures , were heavenly Ministers , or Angels , though Aben-Ezra suppose , that the word denotes any erected figures or appearances what ever . Others of the Jews , as Kimchi , think the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph , a note of similitude , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child , to signifie , like a child , being so called from their form and shape . But this answers not unto the description given afterwards of them in Ezekiel , much less with the same appellation given to the winds and clouds , Psal. 18.10 . The word hath a great affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chariot ; so are the Angels of God called his Chariots , Psal. 68.17 . and David so calls expresly the Cherubims that were to be made in Solomon's Temple , 1 Chron. 28.18 . gold for the pattern , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hammercheba hacherubim , where the allusion is open ; the Chariot of the Cherubims , and Ezekiel describes his Cherubims as a triumphant Chariot , chap. 10. It is not therefore unlikely that their name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to ride , or to be carried , to pass on swiftly , expressing the Angelical Ministry of the blessed Spirits above ; if they were not rather meer emblems of the power and speed of God in his works of grace and providence . These Cherubims are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , not molten , but beaten , even and § 15 smooth , and seem to have been one continued piece with the Mercy-seat , beat out with it and from it . There is no more mention of their form but only that they had faces and wings . Of what sort those faces were , or how many in number were their wings , is not expressed . In Ezekiel's Vision of the living creatures , which he also calleth Cherubims , chap. § 16 10.2 . there is the shape of a man ascribed unto them , they had the likeness of a man , chap. 1.5 . faces , ver . 6. feet , ver . 7. hands , ver . 8. sides , or body , ver . 8 , 11. each of them also had four faces ; of a Man , a Lion , an Ox , and an Eagle , ver . 10. and each had four wings , ver . 23. In John's vision in the Revelation , seeming to answer this of Ezekiel's Cherubims , from the eyes that his living creatures were full of , and the appearance of their faces , they had each of them six wings , answering unto those of the Seraphims in the Vision of Isaiah , chap. 6.2 . The Jews generally affirm , that these visions of the glory of God by Isaiah and Ezekiel § 17 were the same , and that Ezekiel saw nothing but what Isaiah saw also ; only they say , that Ezekiel saw the glory of God and his Majesty , as a country man who admires at all the splendor of the Court of the King , Isaiah as a Courtier , who took notice only of the Person of the King himself . But there are many evident differences in their visions . Isaiah calls the glorious Ministers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphims , from their nature , compared to fire and light ; Ezekiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims , from their speed in the accomplishment of their duty . Isaiah saw his vision as in the Temple ; for although from those words , I saw the Lord sitting upon a throne , high and lifted up , and his train filled the Temple . Aben-Ezra and Kimchi suppose , that he saw the Throne of God in Heaven , and only his train of Glory descending into the Temple ; yet it is more probable that he saw the Throne it self in the Temple , his train spreading abroad to the filling of the whole house . For he calls the Temple , the Throne of his Glory , Jer. 14.21 . and a glorious high Throne , chap. 17.12 . that is , a Throne high and lifted up , as in this place . Ezekiel saw his vision abroad in the open field , by the River of Chebar , chap. 1.3 . Isaiah first saw the Lord himself , and then his glorious attendants ; Ezekiel first the Charist of his glory , and then God above it . Isaiah's Seraphims had six wings , with two whereof they covered their faces , which Ezekiel's Cherubims had not ; and that because Isaiah's vision represented Christ Joh. 12.41 . with the mysterie of the calling of the Gentiles , and rejection of the Jews , which the Angels were not able to look into , Ephes. 3.9 , 10. and were therefore said to cover their faces with their wings , as not being able to look into the depths of those mysteries ; but in Ezekiel's vision , when they attended the Will of God in the works of his Providence , they looked upon them with open face . Wherefore from the diversity in all these Visions , it appears , that nothing certain concerning the form or wings of the Cherubims made by Moses can be collected . Most probably they had each of them only one face directly looking one towards the other , and each two wings , which being stretched out forward over the Mercy-seat , met each other , and were meer Emblems of the Divine presence and care over his Covenant , People and Worship . And this was the whole furniture of the most holy Place in the Tabernacle of § 18 Moses . In that of the Temple of Solomon , which was more August and spatious , there was by God's direction two other Cherubims added . These were great , and large , made of the wood of the Olive tree , over-laid with Gold , and they stood on their feet behind the Ark Westward , with their backs towards the end of the Oracle , their faces over the Ark and Mercy-seat Eastward , toward the Sanctuary ; their wings extending twenty cubits long , even the whole breadth of the house , and meeting in the midst , their inward wings were over the Ark , 1 King. 6.23 , 28. 2 Chron. 3.11 , 12 , 13. § 19 And this was that appearance of his Glory , which the Lord God of Israel granted unto his Church of old ; which though it were beautiful and excellent , as appointed by himself , yet was it but carnal and worldly , in comparison of the Heavenly and glorious mysteries of the Gospel ; especially of him , who being obscurely shadowed out by all this preparation of Glory , was in himself the real brightness of his Glory , and the express image of his Person , as shall further be declared on chap. 1.3 . Exercitatio XXIII . Of the Office of the Priesthood ; the High Priest in particular . The most illustrious Type of Christ. The Call of Aaron unto the Priesthood . Things concurring unto his Call , and Separation unto his Office. The Garments prescribed unto him . Ordinary . Extraordinary . The Nature of the Office of the High Priest. What he performed himself alone . What with the Assistance of other Priests . What with the Assistance of Priests . and Levites . His blessing the people . His judging of them . The succession of these Priests . How many served under the Tabernacle . How many under the First Temple . How many under the Second Temple . The disturbance of this Succession . Fatal End of the Aaronical Priesthood . THe principal Glory or all Mosaical Worship consisted in the Person and Office § 1 of the High Priest. The Scripture calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Great Priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Priest with his Attendants of the same Family was the hinge , whereon the whole Worship of the Judaical Church depended and turned . And therefore our Apostle doth undeniably prove , that the Law of Commandments contained in Ordinances was to be changed , because there was a promise of raising up a Priest that was not of the House of Aaron , nor of the Tribe of Levi , which the observation of the Law in the Worship of God could not consist withal , Heb. 7.11 , 12. Now this High Priest being in his Person and his Office , the Most Illustrious Type of the Messiah and his Office , and the principal means whereby God instructed his Church of Old in the Mysterie of the Reconciliation and Salvation of sinners , most things concerning him , are expresly and at large handled by our Apostle , and must , God assisting , come under our consideration in the several places wherein by him they are insisted on ; I shall therefore here only in these previous discourses give a brief account of some such concernments of his Person and Office as will not directly again occur unto us . What was the state and condition of the Priesthood in the Church from the § 2 foundation of the world , untill the time we now treat of , by whom that Office was executed , how they came unto it , and wherein it did consist , I have declared elsewhere . The Foundation of an especial Priesthood in the Church of Israel , is laid , Exod. 28. v. 1. Provision being made of Holy Things , God proceeds to supply the Church with Holy or Dedicate Persons for their Administration . The first thing expressed is the Call of the High Priest. Hereof there are two parts . First , Gods Revelation and Authoritative Constitution concerning it . Secondly , His actual Consecration . The former is expressed , Exod. 28.1 . And take thou unto thee Aaron thy Brother and his Sons , that they may Minister unto me in the Priests Office. Aaron was the Elder Brother of Moses , born three years before him , Exod. 7.7 . and was now eighty four or eighty five years of Age , when God thus calls and appoints him to the Office of the Priesthood . With him all his Sons , all the Males of his Family were dedicated unto the Service of God in their successive Generations . And in this Call unto his Office , he was a Type of Christ , who entered not on his Priesthood , but by the Designation and Authority of the Father : Heb. 5.4 , 5. Secondly , Unto the compleating of his Call , there concurred his Consecration or Separation § 3 unto God , at large described , Exod. 29. In general it is expressed , v. 1. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render to Hallow , that is , to sanctifie , to separate unto God in the Work of the Priesthood . This is general expression of his Consecration , for what we afterwards translate to consecrate , v. 9.29 . respects only one particular Act of the whole work or Duty . Now the parts hereof were many , which may briefly be enumerated . First , There was their Manuduction , their bringing to the Door of the Tabernacle , chap. 29. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thou shalt bring them nigh , the Word used in all sacred Approaches and Dedications to God. The Priests themselves were made a Corban . Secondly , They were washed with water . v. 4. Thou shalt wash them with water . After this the Priests on all occasions were to wash themselves ; at present this being a sacred action , and they being not as yet consecrated , it was performed towards them by Moses , who at this and other times discharged the Office of an Extraordinary Priest. Thirdly , Being washed , they were cloathed with the Holy Garments , v. 5 , 6. of which afterwards . Fourthly , The High Priest being cloathed , was anointed with the Holy Oyle poured on his Head , and running down over all his Garments , v. 7. Psalm 132. v. 2. The making , and use of this Ointment , prefiguring the Unction of the Lord Christ with all the Graces of the Spirit , Heb. 1.6 . are declared , Chap. 30. v. 25. Fifthly , Sacrifices of all sorts were offered unto God. 1. The Mincha or Meat-Offering . 2. The Chataath or Sin-Offering , v. 13 , 1 , 4. 3. The Hola , or whole Burnt Offerings , v. 18.25 . 4. Shelamim or Peace-Offerings , v. 25. 5. Tenumoth , and Tenuphoth , Heave , and Wave-Offerings , v. 25 , 26. 6. Nesek or the Drink-Offerings ; v. 40. So that in the Consecration of the Priest , all Sacrifices also were as it were a-new consecrated unto God. Sixthly , In the use of this Sacrifice there were five Ceremonies used belonging in a peculiar manner unto their Consecration . 1. The Filling of their Hand , Ver. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This we have rendred , Thou shalt consecrate them , as though their Consecration was some peculiar Act distinct from these prescribed Ceremonies . But that which is thus expressed , is only one of them ; or the putting of some parts of the Sacrifice into , or upon their Hands to bear to the Altar , which being the first Action in them belonging to the Sacerdotal Office , ( for in all the former passages they were meerly passive ) is sometimes by a Synecdoche used for Consecration its self . 2. The putting of Blood , upon the Tips of their right Ears , and upon the Thumbs of their right Hands , and the great Toes of their right Feet , v. 20. intimating their readiness to hear , and perform the Will of God. And this blood was taken from one of the Rams that was offered for a Burnt-Offering . 3. The sprinkling of them with blood from the Altar , and the Anointing Oyle together , upon all their Garments , v. 21. The Imposition , or laying of their hands on the Head of the Beast to be sacrificed for a Sin-Offering , v. 10.15 . denoting the passing away of their sin from them , that they might be fit to Minister before the Lord. 5. The delivery of the Wave-Offering into their Hands as a pledge of their future portion , v. 24 , 28. Seventhly , The continuance of all this Ceremony is observed , v. 30. By the Repetition of the Sacrifices mentioned it was continued seven dayes . During this time Aaron and his Sons , abode night and day at the door of the Tabernacle of the Congregation ; after all which they were admitted unto , and administred in their Office. Now all this Solemnity was used by the appointment of God , partly , to beget a Reverence in the Priests themselves unto his Worship , and in the Administration of it ; partly , to teach and instruct the whole Church in the Mysteries of their Redemption by the true High Priest , whose Person and Office was shadowed out hereby , as afterwards will more fully appear . § 4 Immediately upon the Revelation of the mind of God , for the setting apart of Aaron to the Priesthood , He prescribes the Garments that he was to use in the discharge of the Duties of his Office. For the Worship now instituted , b●ing outward and carnal , that which made an Appearance of Glory and Beauty as these Vestments did , was of principal consideration therein . These Garments of the High Priest were of two sorts . First , Those of his ordinary and constant Ministration in the Sanctuary : Secondly , Those of his annual and extraordinary Ministry in the Most Holy Place . The first are appointed , Exod. 28. consisting of eight Parts . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Breeches of Linnen for to cover the flesh of his nakedness , Exod. 28.42 , 43. that is , to wear next unto him on his loins . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exodus 39. v. 27. A Coat of fine Linnen , or Silk , which was next them over the Breeches , from the shoulders unto the Ancles . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 39.29 . A Girdle of Silk , or twined Linnen , with Purple , Blew and Scarlet , wherewith they girt the Coat under the Paps or Breast . Fourthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 28.4 . A Robe , all of Blew with Bells of Gold , and Pomegranats , hanging interchangably at the Fringes of it , in number , as the Jews say , seventy two of each sort ; this Robe covered the Coat and Girdle . Fifthly , Upon the Robe was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ephod , which name we have retained , as not finding any garment in use else-where that should answer unto it . It was a covering for the shoulders , made of gold , blue , purple , scarlet , and fine linnen , curiously wrought . In the top hereof , on the shoulders of the Priest , were two precious stones , Onyx say some , Beril say others , with the names of the Tribes of the children of Israel engraven on them , six on one stone , and six on the other , Exod. 28.9 , 10 , 11. Sixthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render a Breast-plate , wrought as the Ephod , and of the same materials . Herein were fastned in ouches of gold , twelve precious stones , with the names of the Tribes engraven on them : which Jewel , because of its use in Judgment , was called , as I suppose , Urim and Thummim , Exod. 28.15 , 16 , 17 , 18 , 30. Seventhly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Miter for the head , made of fine linnen , after the fashion of an Eastern Turban , sixteen cubits long , wreathed about his head , Exod. 28. Eighthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plate , a flowring of gold , fastned with a lace of blue on the fore-front of the Mitre , wherein was engraven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord. I have only named these things , without farther consideration of them ; partly , because § 5 they have been enquired into , and controverted by many already ; and partly , because I cannot my self come unto any certainty about sundry things relating unto them . The colours which we render blue , purple and scarlet , with the substance of that which we after translate fine linnen , cannot be clearly manifested what they were . The stones of the Breast-plate and Ephod , for the most part are unknown , and their names are applied only by conjecture , unto such whose names are known to us . Concerning these things , the Jews themselves are at a loss , and give us only various rumors and surmises ; and I shall not adde to the heap of conjectures which have already been cast into this treasury . The extraordinary Garments of the High priest I call them , which he wore only § 6 on the day of Attonement , because they were worn but once only . And these he used not in the whole service of that day , but only when he entred into the most holy place . Now these , though for the kind of them they were the same with the linnen garments before mentioned , yet they were made particularly for that day . For after the service of that day , they were laid up in some of the Chambers belonging unto the Sanctuary : and they were four , linnen Breeches , a linnen Coat , a linnen Girdle , and a linnen Mitre , Levit. 16. v. 4. v. 25. These the Jews call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white garments as the other his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garments of gold . The High priest being thus arraied , was prepared for the work of his Office , which § 7 was three-fold : 1. To offer Sacrifices to God for the people . 2. To bless the people in the name of God. 3. To judge them . For the first , our Apostle declares it , and insists upon it frequently in this Epistle , chap. 8.3 . chap. 9.3 , 4. chap. 7.2 . chap. 10.1 . And his work in the business of sacrifices was three-fold . First , That which he performed himself alone , none being admitted to assist him , or to be present with him , or so much as to look upon him . This was that which he performed when he carried the bloud into the most holy place on the day of Atonement , Levit. 16. Heb. 9.7 . The sacrifice before the Ark , Mercy-seat and Cherubims was peculiar to himself alone . And in case of any occasional hinderance or impediment that might befall him , there was always a second Priest who was substituted in his room , that the great service of that day might not be omitted . Secondly , That which he performed assisted by other Priests . Such was the whole service of the Sanctuary , Heb. 9.6 . about the daily Incense , the Shew-bread , the Candle-sticks and Lamps , even all the service of the Holy place . Thirdly , That wherein he had the assistance of the other Priests , and the service of the Levites . Such were all the services of the Court at the Brazen Altar , where the Levites assisted in the killing , slaying , and removal of the bodies of the beasts that were sacrificed . The especial season of these services , Diurnal , Sabbatical , Monthly and Annual , are of too great variety and extent to be here insisted on . Secondly , His blessing of the people was two-fold . First , Solemn , at stated seasons , § 8 according unto a Form prescribed unto him , Numb . 6.23 , 24 , 25 , 26 , 27. Secondly , Occasional , with respect unto particular seasons , as Eli blessed Hannah , 1 Sam. 1.17 . Thirdly , His work also was to Judge the people . 1. In things concerning the House and Worship of God , Zech. 3.7 . 2. In hard and difficult cases , he joyned with the Judge or Ruler , in judging between men according to the Law , Deut. 17.12 . 3. He was always a member of the Sanhedrim . This , I know , is denied by some of the Jews , but it seems to be warranted from Deut. 17. v. 8 , 9 , 10 , 11 , 12 , 13. § 9 Being thus appointed in his Office , a Succession also therein was designed , namely , by the First-born Male of the eldest Family or Branch of the Posterity or House of Aaron . But the tracing of this succession in particular , is greatly perplexed , for it is no where directly given us in the Scripture ; for that space of time wherein the story of the Church is recorded therein . Different names are also in several places given unto the same persons , as seems most probable . Besides , Josephus , who is the only approved Writer of the Jews in things of this nature , is either corrupted in some passages on this subject , or doth palpably contradict himself . The Postalmudical Masters are so far from yielding any relief in this matter , that by their jarrings and wranglings they render it more perplexed . Neither have those amongst our Writers , who of old or of late have laboured to trace this Succession , been able to agree in their computations . Four or five differing Catalogues I could give in , that are contended for with some earnestness . I shall not therefore hope , in this brief account of things which I am confined unto , to give light unto a matter of such intricacy and perplexity . I shall therefore content my self to give the most passant account among the Jews of this Succession in general , with some few observations upon it , and so close this discourse . § 10 It is generally agreed after Josephus , that the whole number of High priests from Aaron inclusively to the destruction of the second Temple , was eighty and three . For though in the Babylonian Talmud , some of them reckon up above eighty High priests under the second Temple alone , yet the more learned of the later Jews , as the Author of Tzemach David ad Millen . 4. An. 829. expresly prefer the authority of Josephus above them all . Of these eighty three , thirteen administred before the Lord under the Tabernacle , or whilst the Tabernacle built by Moses in the Wilderness , was the sacred seat of divine Worship and Ordinances . Of these , the first was Aaron , the last Abiathar , who was put by the Priesthood by Solomon , a little before the building of the Temple . And in this Succession there was but one interruption ; namely , when Eli of the House of Ithamar , the younger son of Aaron , was preferred to the Priesthood . It is probable that he had been second Priest in the days of his Predecessor , and was doubtless admitted unto the Office upon the reputation of his Holiness and Wisdom . And it may be that he whose right it was to succeed of the House of Phineas , was either uncapable , or judged unworthy . § 11 In the first , or Solomon's Temple , there administred eighteen High Priests , whose names are recounted by Josephus , lib. 11. cap. 4. lib. 20. cap. 9. Of these , the first was Zadock ; the last Jehozadeck who was carried into captivity by Nebuchadnezzar , 1 Chron. 6.14 . though I question whether ever he administred as High Priest , only he was left at the destruction of the City and Temple , after the death of his father Seraiah . Nor was there any known interruption in this Series of Succession , being carried down in a right line from the House of Phineas by Zadock . § 12 The remainder of the number before mentioned , served under the second Temple , being multiplied by the tumults and disorders which the people then fell into . The first of them was Joshua the son of Josedech ; the last one Phineas , or Phananias , made High Priest by the seditious Villains , a little before the last Siege and destruction of the City . And this succession , or that during this season , had interruptions many and great . The first mentioned by Josephus was after the death of Onias , the fourteenth High Priest from the building of the Temple , when Antiochus first put in Joshua , who was called Jason , the brother of Onias , and afterwards displacing him , thrust in Menelaus into his room . After a while he puts out this Menelaus , and placeth one Alcimus , of another Family , in his steed . After this Alcimus , the Family of the Machabees , or Hasmoneans , took on them the office of the High priesthood . Their race being extirpated by Herod , Ananus a private Priest , was by force and power put into the place . And from this time forward , to the destruction of the Temple , there was no order observed in the Succession of the High Priest , but persons were put in and out at the pleasure of the Rulers , either the Romans or the Herodians . For Hyrcanus being taken prisoner by the Parthians , and Antigonus , the son of Aristohulus his brother , being taken by Herod and Sofia , and crucified at Antioch by Marc. Antony , in whom the race of the Hasmonaeans ended , vile persons were put in and out at pleasure , some for a year , some for a month , one for a day , some for a longer season ; until the whole Nation , Church and State , rushing into its final and fatal ruine , in their Rebellion at Hierusalem they thrust out Matthias put in by Agrippa , and chose one by lot to succeed him ; when God , to manifest his disapprobation of them , caused the lot to fall upon one Phananias , a meer Ideot , who knew nothing of the place or office which they called him unto , with whom ended the Church and Priesthood of the Jews . Exercitatio XXIV . Sacrifices the principal Worship of God. Three sorts of them . 1. Of the Brazen Altar . 2. Of the Sanctuary . 3. Of the most Holy place . Respected by the Apostle . All sacrifices of the Altar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Corban , either Isha , or Terumah . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of six sorts . 1. Hola . 2. Mincha . 3. Chataath . 4. Asham . 5. Milluim . 6. Shelamim . A second distinction of fire Offerings . Either Zebach or Mincha . These distinctions and differences explained at large . The matter of all sacrifices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first particular sacrifice . The rise , use and direction of it . Vse of it among the Heathen . What of antient tradition , what of their own invention . The manner of their sacrifice . The end of it . To make Expiation or Attonement , what . Seasons and occasions of this sacrifice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A meat-offering . The use of that name ; general , particular . The matter of this offering . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the drink offering . The matter of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace offerings . Reason of the name . Things peculiar to this kind of sacrifice . The use of it among the Heathen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sin-offering . The name and causes of it . Sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . The persons to offer this sacrifice . The annointed priest , who , Levit. 4.3 . The whole Congregation . The Ruler . A private person . The time and manner of this sacrifice . The sprinkling of bloud in it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trespass-offering . It s difference from the sin-offering . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecration offerings . Second sort of Corbans . Terumoth . § 1 THe principal Worship and Service of God , both in the Tabernacle and Temple , consisted in Offerings and Sacrifices . For these did directly represent , and in their general nature answered that which was the foundation of the Church , and all the Worship thereof ; namely , the Sacrifice of the Son of God : and he is called the Lamb of God , which taketh away the sin of the world , Joh. 1. v. 29. because he fulfilled and perfectly accomplished what was prefigured by the sacrifice of Lambs , and other creatures , from the foundation of the world . Neither were these Offerings and Sacrifices any thing , but means of Gods institution , for men to express by them their faith in the first promise . Nor were Sacrifices in general now first instituted , nor the kinds of them first appointed ; but the most of them were observed upon Divine Revelation and command from the entrance of sin , and giving of the Promise ; only they were rescued in the repetition of them unto Moses , from the superstition that was grown in their observance , and directed unto a right Object , and attended with suitable instructive Ceremonies in the manner of their performance . § 2 Now these Offerings were of three sorts . First , those of the Court , or Brazen Altar , by bloud and fire . Secondly , those of the Sanctuary at the Altar of Incense , and table of Shew-bread . Thirdly , those of the most holy place before the Ark , Mercy-seat and Oracle . The first of these represented the bloudy death of Christ , and sacrifice on the Cross : the second his Intercession in Heaven : and the third , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or effects of both , in Attonement and Reconciliation . And these our Apostle mentions , chap. 8. v. 3 , 4. Every high priest is ordained to offer gifts and sacrifices : and there are priests that offer gifts according to the Law. Chap. 9. v. 7. Into the second went the high priest alone once every year ; not without bloud , which he offered for himself and the errors of the people . v. 12. By the bloud of bulls and calves . v. 13. The bloud of bulls and calves , and the ashes of an heifer , sprinkled . v. 22. Almost all things are by the Law purged with bloud . chap. 10. For the Law having a shadow of good things to come , not the very image of the things , can never with those sacrifices which they offer year by year continually make the comers thereunto perfect . For then would they not have ceased to be offered ; because that the worshippers once purged should have had no more conscience of sins . But in those sacrifices there is remembrance again made of sins every year . For it is not possible that the bloud of bulls and goats should take away sins . Wherefore when he cometh into the world , he saith , Sacrifice and offering thou wouldest not . v. 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices , which can never take away sin . Chap. 13. v. 11. For the bodies of those beasts , whose bloud is brought into the sanctuary by the high priest for sin , are burnt without the camp . Evident it is , that these and the like passages , wherein our Apostle refers to the institution , § 3 nature , use , end and manner of the observation of sacrifices , cannot be rightly understood , without some distinct notion of them , as prescribed by God unto Moses , and observed by the people under the Old Testament . I shall therefore here give a brief system of them , and account concerning them . Sacrifices of the Altar in general were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corbanim . The name it may § 4 be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not distinctly applied unto every sort of them ; but whereas every thing that any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought nigh to dedicate or offer unto God , was thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we may allow it to be the general name of all sacrifices . And therefore on the close of the annumeration of all Fire-offerings , it is added , This is the Law which the Lord commanded Moses in Mount Sinai , in the day that he commanded the children of Israel to offer , or bring nigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Corbans , that is , offerings or sacrifices of all sorts . Now every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isha , a Firing , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terumah , an heave-offering , § 5 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenupha , a wave-offering ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishim were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh kodashim ; holiness of holiness , or most holy ; all but one ; the other were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh hi●●ulim , holiness of prayses , Levit. 19.24 . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fireings , Fire offerings , were expresly of six sorts , as they are distinctly § 6 set down Levit. 7. v. 37. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hola , the Burnt offering ; 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha , the Meat offering : 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataath , the Sin-offering ; 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascham the Trespass-offering ; 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milluim , Consecration ; 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach Shelamim , Peace-off●rings ; so are they rendred by ours , how rightly , we shall see afterwards . Besides , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha contained that , properly so called , the Meat-offering ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesek , the Drink-offering . The LXX render the verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the Law of whole Burnt offerings , and of sacrifices , and for sin , and trespass , and of perfection , or consummation , and of the sacrifice of salvation . The particulars shall be examined as they occur . The Vulgar Latine reads the words , Lex holocausti , & sacrificii pro peccato , & delicto , & pro consecrasione , & pacific●rum victimis ; This is the Law of the whole-burnt-offering , and of the sacrifice for s●n , and trespass ; and for consecration , and for the sacrifices of peace-makers . And herein either the Mincha is wholly left out , or the words should be read , & sacrificii , & pro peccato ; and so answer to the Greek , expressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifi●ium , though improperly . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fire offerings are moreover distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 7 Mincha in a large sense . For it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha is used very variously . For , 1. Sometimes it is of as large a signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban it self ; and is frequently applied unto offerings of bloud , as well as of meat and drink , Gen. 4. v. 4. 2 ▪ Sometimes it is contra-distinguished to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and denotes all sacrifices by fire , not of beasts and bloud ; Psal. 40. v. 6. Dan. 9. v. 27. Levit. 7. v. 34. 3. Sometimes it signifies that peculiar offering , which being made of flower or meal with oil , we call the Meat-offering , Levit. 2.1 . Wherefore in this distribution , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , victima , sacrificium mactatum , a slain sacrifice ; compriseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hola , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chataath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascham , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sh●lamim ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which was peculiarly so , Mincha ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milluim partook of both . And these things must be a little further explained . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban , the general name of all sacrifices , taken from the general nature , § 8 in that they were all brought nigh unto God , is usually rendred by the vulgar Latine , Oblatio , and by us suitably an Offering ; is properly appropinquatio , a drawing nigh , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to approach , to draw near . The LXX render it constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gift ; unless it be , Nehem. 10.34 . chap. 13.30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is munus , donum . And so is it rendred by the Evangelist , Matth. 5.23 , 24. and chap. 15.5 . Usually it is such a gift , as is presented to appease , reconcile , or obtain favour ; which amongst men the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shocad . So Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the Poet translates . Munera ( crede mihi ) placant hominesque deosque Placatur donis Jupiter ipse datis . And this Joash in his Parable seems to allude unto , Judg. 9. v. 13. where he brings in the Vine saying , Shall I leave my Wine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighting God and man ; namely , in sacrifices and gifts , which are a great propitiation , which always ariseth from a savour of rest . Corban then is any Gift brought nigh and offered unto God in any sort . Of these Offerings or Gifts , some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishim . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is first mentioned , Exod. 29.18 . Thou shalt burn the whole Ram upon the altar , it is a burnt-offering unto the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of rest , a firing unto the Lord ; ignitio . Thus all sacrifices were called that were burned on the Altar , either wholly or any part of them . The Greeks thought they had no proper word to express this by , ( as frequently in all their abundance they are streightned in expressing the signal emphasis of the divine Hebrew ) have variously rendred it ; not once properly , or with any intimation of the native importance of the word . Sometimes they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 29.18 . sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the same purpose . Levit. 11.13 . chap. 2.2 . a Sacrifice ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Levit. 2.9 . that is , an Oblation , an Offering ; thus most frequently . But whereas that word signifies primarily the seed of fruit , or the profit made by it , and is but tralatitiously accommodated unto Oblations , it doth most improperly express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which principally intended the sacrifices of beasts , as burnt in the fire . It is then the general name of all Sacrifices or Gifts burnt on the Altar , in part or in whole . Every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fire offering , was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sebach the Greeks render constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and words of the same original ; that is , a sacrifice of slain beasts . Victima , H●stia Mactata . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sacrifice by killing ; though I know that Eustathius thinks that Homer useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but its constant use in all Authors is to kill in sacrifice . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a slain sacrifice ; though it be often used in the Scripture metaphorically . So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie , properly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Teth and Zain b●ing easily and often changed ; that is , to kill and slay . And Elias Levita observes , that it is but twice used when it doth not directly denote killing . And from this kind of sacrifices had the Altar its name . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misbeach ; and so in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now of the sacrifices that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were four sorts ; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Burnt-offering ; 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sin-offering ; 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trespass-offering ; 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace-offerings ; and in part also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consecration-offerings , &c. as was before observed . § 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second species of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word is of an uncertain original , and various signification . Those who suppose that it respected only offerings of the fruits of the earth , are greatly mistaken . Instances have been given already to the contrary , and more shall be added . Generally learned men deduce the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that mem may be esteemed a radical letter , whence in the plural number it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the misna ; which yet is but a feigned radix , no where used in the original , or the Targum : and it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture , as Psal. 20.3 . Hence some deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lead or bring to , making it agree in its general signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor●an . Some think it may rather be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to refresh , recreate , give rest ; and that because it is called emphatically a savour of rest unto the Lord , Levit. 2. v. 2. The LXX sometimes render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , manifesting that they knew not the precise importance of the word , and therefore left it untranslated . It comprised , as was said , the mincha properly so called , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Drink-offering , and had a place also in the offerings of Consecration . And these were the Corbanim or oblations , that were Ishim , or Fire-offerings , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most holy to the Lord. § 12 Of the other sort of Offerings , which were only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of praises , there was no general name ; but they were either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terumah , the Heave-offering , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenuphah , the Wave-offering , whereof we shall speak afterwards . § 13 The matter of all these Sacrifices was of three sorts . 1. Beasts . 2. Fowls , or Birds . 3. Fruits of the earth ; all accompanied with Salt and Incense . Of Beasts there were also three sorts designed to this use and service ; one of the Herds , namely , Bullocks ; and two of the Flocks ; 1. Sheep , 2. Goats . Of Fowls or Birds , two sorts were used ; 1. Turtles , 2. Pigeons , and it may be Sparrows , in the singular case of the sacrifice for the cleansing of the Leper , Levit. 14.4 . In all of these ( that is , of the Beasts ) it was required that they should be , 1. Males , unless in the Sin and Trespass offering . 2. Without blemish . The fruits of the earth were of all sorts , useful to the life of man. And all these sacrifices from their general ends may be reduced unto three heads . For they were all of them either , 1. Propitiatory , as designed to make attonement for sins ; or , 2. Euctical , to impetrate mercies from God ; or , 3. Eucharistical , to return praises unto him . § 14 The first particular sacrifice instituted in the Church of Israel , regulated and directed , Levit. 1. was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Burnt-offering . I say it was then first prescribed unto that Church , after the rearing of the Tabernacle , and regulated as to the times , occasions , and seasons of its celebration ; for as to the nature of it , it was instituted and observed from the foundation of the world . And it seems to have been the first acceptable sacrifice , namely , that which Abel offered , Gen. 4.4 . For whereas it is expresly said of the offering of Cain , not only that it was mincha , but that it was of the fruits of the earth , that is , a meat-offering ; it is said only of Abel , that he brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the firstlings of his flock , and of the fat thereof ; that is , either with their fat , or the fat firstlings , the proper matter of this sacrifice . Our Apostle calls it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his gift , that is , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or free-will-offering , as all were before the Law ; and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 11.4 . the sacrifice that he slew to the Lord. But the name is first expressed , Gen. 8.20 : where both the matter and nature also of it is set down ; Noah builded an altar , and took of every clean beast ( Bullocks , Sheep and Goats ) and of every clean fowl ( Turtles and Pigeons ) ( this God had instructed him in ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and offered burnt offerings on the altar . So did Job , before the giving of the Law , chap. 1.5 . which God also prescribed unto his friends , chap. 42.8 . as did Jethro also in the Wilderness Exod. 18.12 . For from that sacrifice of Noah , was this Rite of whole-burnt-offerings derived by tradition unto all Nations of his posterity : but the end and use of it being lost , it was in process of time , by the craft of Satan , turned into the chiefest way of exercising their idolatry . The matter therefore of this sacrifice was preserved among the Heathen ; although § 15 they made use of other creatures also , then what were allowed in the Law of Moses , or applied unto that purpose by any who were guided by divine direction . Their principal solemn sacrifices were of the Herd , which therefore they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or buthysia , the sacrifice of Oxen , and that of all sorts of Kine . Taurum Neptuno , taurum tibi pulcher Appolo , as Virgil. And he also expresseth the way of offering these Bulls or Oxen to Neptune , Apollo , and of their feigned Deities . Et solida imponit taurorum viscera flammis . They committed their whole inwards unto flames on the Altar ; which expresseth this Holocaust . And they offered Kine of all sorts . So Homer tells us , that Nestor sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an Heifer or a Bullock of one year old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Eustathius ; as in many cases the Law directed . And the Poet adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which none had brought to the yoke , as the same was required in the sacrifices of the Law. To the Moon they sacrificed a Bullock , whose horns turned into the likeness of her first appearance : — sterilemque tibi Proserpina vaccam . And a barren heifer to Proserpina . And Plutarch telleth us , that some of the old Aegyptians offered a Red Heifer in sacrifice , which I much doubt ; and suppose rather the report to have risen from the Ceremonies of the Red Cow instituted in the Wilderness , when the People came out of Egypt . But whereas an Ox was an harmless and useful creature , some of them began at length to suppose that it was not meet to use them in sacrifice . But to keep up the old tradition of this kind of offering , they made a Cake , which they called Papanon , and fashioned it into the similitude of an Ox , and termed it an Ox , as Hesychius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the images of idolatrous Groves , placed by Idolaters in the Temple of old , are called Groves in the Scripture ; and the small Shrines made for Diana , are called Temples . Sheep also they sacrificed , especially Lambs , to Jupiter , Minerva , and Diana ; and § 16 Goats or Kids to Bacchus . Whence is that of the Poet. Rode caper vites , tamen hinc cum stabis ad aras , In tua quod spargi cornua , possit , erit . The Vines cropt by the Goat , yet Wine suffice To sprinkle him when made a sacrifice . Which as Suetonius testifies , was bitterly reflected on Nero Caesar upon his foolish Edict for the cutting down of Vines in Italy . Birds or Fowls also they offered or sacrificed , but without distinction ; Cocks , Geese , Turtles , and the like . § 17 But besides these things that were of antient Tradition , they added as the matter of their Sacrifices all sorts of living Creatures , even such as the Law of nature refused , and such as among the Jews were in an especial manner forbidden ; neither ever were they in use amongst the first Fathers of the world , untill after the Babylonian dispersion . Of the first sort was their sacrificing of men , which I have elsewhere shewed to have been Catholick in the world . Of the latter , to omit Horses , Dogs , and the like , we may take an instance in that of Swine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Offerings of Swine , was the principal , and as the most of them judged the most antient kind of Sacrifice amongst them . This they constantly used , whether in Consecrations , or Lustrations , or Confirmations of Covenants , the most solemn occasions of their Sacrifices . So in the first way he speaks in Aristophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Money I want , a sacred Swine to buy ; I would be consecrate , before I dye . And in case of Lustration or Expiation , Plautus speaks to the same purpose in his Maenechmi , Adolescens quibus hic pretiis porci voeneunt sacres sinceri ? Nummum unum en à me accipe ; jube te piari mea pecunia ; Nam ego quidem insanum esse te certe scio . Young man , what is here the price of Swine fit for sacrifice ? take a piece of Silver of me , and get thy self expiated , ( or freed from thy malady by Sacrifice ) with my money ; for I 〈◊〉 certainly that thou art mad . And another concerning Covenants . Caesâ jungebant foedera por●â . They ratified their Covenants by the Sacrifice of a Female Swine . But this by the way ; we return . § 18 The Nature , and Manner of it in the Church of Israel , is directed , Levit. 1 : In general , as was said , it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Corban , a Gift brought nigh to God : ver . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if his Corban be Hola . From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hala , ascendit , to go upward , it was so called . The LXX . render it for the most part by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as doth our Apostle , Chap. 10.6 . that which is wholly consumed or burnt , as this was all but the skin . For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned , v. 8. and Chap. 8. v. 20. and no where else in the Scripture , rather signifies the whole trunk of the body after the head was cut off , then the fat of the Cawl , as we render it . And it is not unlike , but they might make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the beginning of it answers in sound unto the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that they were at a loss in expressing the names of the particular Sacrifices , hath been declared . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to ascend ; and because things that do so , do disappear , and seem not to be , it denotes also to consume , or to be consumed ; and from either of these significations , this Sacrifice which was wholly burnt , may take its name . § 19 In the Manner of this Sacrifice , it is observable ; that he who brought it was to put his hand on the head of it , v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and put his hands upon the head of the Burnt-Offering ; lay them on , that the Beast might seem to bear and sustain them ; so we , after the Vulgar Latin , Manus suas , his hands , in the Original his hand . And the Hebrews are divided , whether he laid on only one hand , his right hand , or both . Chap. 16. v. 21. Where the High Priest was to perform this duty in the name of the people , it is said expresly , that he shall put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both his hands on the head of it : whence most conclude ; that both the hands are here also intended . But this seems rather to be an Argument unto the contrary . For in saying that the High Priest ( who was to offer for himself as well as the people ) in his performance of this work , shall lay both his hands , and when a private person did it , he shall lay on his hand , the Holy Ghost seems to intimate a difference between them in this action . And this Ceremony was observed only when the Offerings was of Beasts ; not so when it was of Fowls or Birds . And when the season of the Sacrifice was stated by Gods prescription for the use of the People , the Priest was to perform this duty . The meaning of the Ceremony was , quod illorum capiti sit ; typically and representatively to impose the sin of the Offerer , on the head of the Offering , to instruct us in the bearing of our sin by Christ , when through the eternal spirit he offered himself unto God. Secondly , The Beast , now a Corban , by being brought unto the Altar , was to be § 20 slain . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 5. He shall kill the Bullock ; that is , say some , he that brought the Offering , was to kill it . For say they , those that killed the Offering , are distinguished from them that took the blood of it , and sprinkled it on the Altar , 2 Chron. 29.22 . So they killed the Bullocks , and the Priests received the blood , and sprinkled it on the Altar . But those slayers seem not to have been the People , but the Levites , who were to assist the Priests in their Service , Numb . 8.19 . and who in all greater Sacrifices , did the outward work of killing , and slaying . See 2 Chron. 35. 10 , 11. as also it is said expresly , that they slew the Paschal Lamb , 2 Chron. 30. And unto this killing of the Bullock , or Kid , or Lamb , answered the wringing off of the head of the Bird , if the Burnt Offering were of Fowls , which is expresly said to be done by the Priest , v. 15. And of him that kills the Offering , v. 5. it is said , he shall flay it , and cut it into its pieces , v. 6. which was the work of the Priests and their Assistants . The place where it was to be killed , was on the North side of the Altar , v. 11. And when it was killed , the blood was taken , or wrung out and sprinkled about the Altar , v. 5. which sprinkling of blood was used in all Sacrifices of living Creatures , as eminently prefiguring our sanctification , or purifying of our hearts from an evil conscience by the sprinkling of the blood of Christ , Heb. 9.14 . Chap. 12.24 . The Beast being killed , was slayed and opened ; made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § 21 naked , and opened , which our Apostle alludes unto , Chap. 4.13 . Afterwards it was cut into pieces , v. 6. which pieces were salted , Chap. 2.13 . and then laid in order on the wood upon the Altar , v. 8. as also were the legs and inwards , after they were washed , v. 9. As our bodies in our approach unto God are said to be washed with pure water , Heb. 10.22 . The everlasting fire , typing out the eternal Spirit , through which Christ offered himself unto God , Heb. 9.14 . being applyed by the Priest unto the Wood , the whole was incinerated , Psalm 20.3 . continuing to burn it may be all night long ; though no Sacrifice was to be offered but by day , which made them watch for the morning , Psalm 130.6 . The differing Ceremonies in killing and offering of the Fowls are clearly expressed in the same Chapter . The End of this Offering was alwayes to make Attonement . So the Text ; § 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 4. It shall be accepted for him to make Attonement for him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes One , Quod latinè vertitur expiare , hoc est , Deo aliquem commendare ; it is to commend any one to God. A sense which neither will the word bear , nor the nature of the thing admit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes , to be accepted ; and for what end shall the Sacrifice be accepted ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to appease , attone , to make attonement for him , as we shall shew elsewhere ; not absolutely ; this it could not do , Heb. 10. 1 , 2 , 3. but in a Representation , as they were a shadow of good things to come , v. 11. There are reckoned up eighteen times wherein this kind of Offering was to be made § 23 by express Institution ; the annumeration whereof , belongs not unto us in this place . Nine of them refer unto particular occasions and emergencies , the other nine had their fixed seasons , occurring daily , monethly , or annually . Only we may observe that of this kind of Offering was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the juge sacrificium , or continual Sacrifice which was offered Morning and Evening , with whose final , removal , or taking away , the Church and Worship of the Jews utterly ceased , Dan. 9.27 . And as it had a precise command , for its being offered Morning and Evening continually , so in the constant acknowledgement of God therein , in the vicislitudes of Night and Day there was such a suitableness to the Light and Law of Nature in it , that it prevailed among the Heathen themselves in their Idolatrous Services ; witness that of Hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let Offerings and Sacrifices burn , At Evening , and at Sacred Lights return . And so at Rome , the Pinarii and Potitii sacrificed to Hercules , in Ara Maxima , Morning and Evening , as Livy , Plutarch , and Dionysius testifie . The Custom also of Feasts at this Sacrifice , to testifie mutual Love and Peace amongst men , was common with the Jews unto the Gentiles . Thus when Jethro , Moses his Father in Law offered a Burnt-Offering and Sacrifices , Aaron and all the Elders of Israel came to eat Bread with him before God , Exod. 18.12 . And so also in the Sacrifices that Agamemnon offered in Homer Iliad B. he called the Antients and Princes of the Graecians to a Banquet at it with him ; as did Nestor likewise with those about him , at his great Sacrifice . Od●ss . G. The next sort of Offerings that was regulated in the Law , was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as it denoted an especial kind of Sacrifice we have from the matter of it , rendered a Meat-Offering , Levit. 2.1 . And this , as was said of the whole Burnt-Offering before , was not then first instituted and appointed , but only regulated and solemnly approved . For it had been observed from the beginning , and consisting in the fruits of the earth , had a great foundation in the Law of Nature . Thus Cain brought his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha of the fruits of the earth to offer unto God , Gen. 4.3 . And there is no doubt but that as to the kind of it , it was acceptable unto God , as of his own Institution , though the Person that offered it , for want of faith was not approved Heb. 11.3 . § 25 The Name , as was in part before observed , is , as of an uncertain Original , so variously used and applyed . Sometimes it is used for a Civil Gift of men one to another ; or a present , 1 Sam. 10.27 . Sometimes for any Offering or Sacrifice . So Abels Sacrifice which was in especial a Burnt-Offering , is called his Mincha , Gen. 3. Hence it is sometimes rendred in the New Testament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sacrifice , a bloody Sacrifice , Matth. 9.49 . Acts 7.42 . And our Apostle from Psal. 40.6 . renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sebach and Mincha , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 10.5 . Sacrifice and Offering ; by both a which terms Sacrifices only of Attonement and Propitiation were intended , and not the especial Meat-Offering , which was properly Eucharistical , and not Propitiatory . And the expression in that of the Psalmist , answers directly unto what God speaks concerning the house of Eli , 1 Sam. 3.14 . The sin of the house of Eli shall not be expiated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither by Sebach , nor by Mincha : that is , by no sort of Sacrifices appointed to make Attonement , or to expiate sin . So also is the word used , 1 Sam. 26.19 . But as it denotes the especial Offering now under consideration , it was not ordinarily appointed to make Attonement . I say not ordinarily , because there was an especial dispensation in the case of the Poor man , who was allowed to bring Flower and Oyle , the matter of the Mincha , instead of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ascham , or Trespass-Offering , Levit. 5.11 , 12. And yet Attonement properly was not made thereby ; only in it , or the appointment of it , there was a testification of Gods acceptance of the Person with a non obstante for his Trespass . And hence doth our Apostle use his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his almost in this business , Heb. 9.22 . Almost all things are purged with blood . The like allowance was in the Offering of the jealous Person : It was to consist of Barley Meal , the matter of the Meat-Offering ; but it made no Attonement ; for it is expresly said , That it was to bring sin to remembrance ; Numb . 5.15 . Whereas every Sacrifice of Attonement , was for the covering of sin , and the casting of it out of Remembrance . § 26 As the Mincha denotes a peculiar Offering , whose Laws and Ordinances are recorded , Levit. 2.1 , 2 , &c. the matter of it , was 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Soleth , simila , v. 7. that is , the flower of Wheat . So it is expresed , Ezek. 45.13 , 15. In one case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , farina hordacea , Barley meal ( so we render the word ) was used , Numb . 5.15 . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kemach is properly , Bran , Barley bran . This was the Offering in the case of jealousie , God appointing therein the use of Barley , the worst of Bread-corn and the bran of it , the worst of that grain , prohibiting the addition of Oyle and Frankincense , to testifie his dislike of the matter either in the sin of the Woman , or the causeless jealousie of the man. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , biccurim , primae fruges , frugum primitiae , first fruits ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corn newly ripened in the ear . 3. Oyle . 4. Frankincense . 5. Salt , v. 1 , 2 , 3 , &c. And the use of two things are expresly forbidden , namely Leaven and Honey , v. 11. Hereunto also belongeth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nesec , or Drink-offering , which was an addition of Wine unto some Sacrifices , never used separately . And the Psalmist shews how this degenerated amongst Idolaters , who in their superstitious rage , made use of the blood of living creatures , it may be of men , in their libamina . They had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drink-offering of blood , which he abhorred , Psal. 16.3 . Now this Offering was sometimes offered alone by its self , and then it was of the § 27 number of free-will offering , whose Law and Manner is prescribed , Levit. 2. For the most part it was annexed unto other Sacrifices ; and it was either stated and general ▪ or occasional and particular . The stated Meat-Offerings say some , concerned the whole Congregation , and they reckon up three of them ; 1. The Wave sheaf , Levit. 23. 10 , 11. 2. The two wave loaves , v. 17. 3. The daily shewbread , Levit. 24.5 . But whereas we have shewed that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Fire-Offering , and also it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most holy , Levit. 2.10 . these being neither of them , they belonged unto the Terumah , of which afterwards , and were none of them Mincha , or the Meat-Offering properly so called . It is true at the offering of the Wave-sheaf , and the Wave-loaf , there was a Meat-offering offered unto God , consisting of two tenth deals of Soleth , or wheat-flower mingled with Oyle , and the fourth part of an Hin of Wine for a Drink-offering , which were burned in the Fire ; Lev. 23.13 . but themselves were a Terumah , and not a Mincha . The particular and occasional offerings of this nature , are reckoned to be , 1. The poor mans Offering , Levit. 5.11 . 2. The Jealousie-offering , Numb . 5.15 . 3. The Offering of the Priests at their Consecration , Levit. 8.26 , 28. 4. The High Priests daily , Meat-Offering , Levit. 6.20 . 5. The Leaper offering , Levit. 14.10 . 6. The Dedication offering mentioned , Numb . 8. But some of these , have a participation in the matter , but not in the nature of the especial Mincha . The principal signification of this Offering is expressed , Isa. 66.20 . compared with Rom. 15.16 . Mal. 1. 10 , 11. compared with 1 Tim. 2.8 . And two things in it express the Grace of the Covenant ; First , The handful that was for a memorial ; that is , to bring to memory the Covenant of God ; and Secondly , The Salt , which declared it firm and stable . Hereunto , as we have said , belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nesek , which as directed in the Law , was § 28 but one part of the Mincha , and is not reckoned among the distinct species of Offerings , as they are summed up , Lev. 7.37 . And the Reason is , because under the Law it was never offered alone by its self , but as an Appendix unto Burnt-offerings , Sin-offerings , and Peace-offerings , to compleat the Mincha , or Meat-offering that accompanied them . But of old before the Reformation of Sacrifices by Moses , it was a distinct Offering by its self , Gen. 35.14 . Jacob offered a Drink-offering , that is of Wine , which was its primitive Institution and Practice . And it was alwayes to be of Wine ; Numb . 15. This , Chap. 28. v. 7. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shechar , which although we generally translate strong drink , yet it appears from hence to have been a strong inebriating Wine ; and so the most learned of the Jews suppose . We call this Nesek , a Drink-offering , in answer to the name we give unto the Mincha , a Meat-offering , that is , Offerings whose matter was of things to be eat and drunk . It may be otherwise called a Pouring , an Offering poured out ; Libamen , a sacred effusion . And these Offerings were most holy also , Lev. 2.10 . These Offerings of the fruits of the earth as they were in use among the Heathen , so § 29 the most learned of them did contend , that they were far the most antient kind of Sacrifices amongst men , as Plato expresly , lib. 6. de Legib. but we know the contrary from Gen. 4. where the first Sacrifices in the world are recorded . The latter Pythagoraeans also condemned all other Offerings , all that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of living creatures ; as I have elsewhere shewed out of Porphyrie ; though Cicero testifie of Pythagoras himself that he sacrificed an Ox. And whatever was appointed in this Meat-offering , they also made use of . Their Far , Mola salsa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is flower of Wheat , or Barly mingled with water and salt , is of most frequent mention amongst their sacred things . So also were their placentae and Liba adorea , their Cakes made with Flower , Oyle , and Honey . What was their use to the same purpose of Wine and Frankincencense , the Reader may see at large in the seventh Book of Arnobius advers . Gentes . The next solemn Sacrifice in the Order of their Appointment under the Law , is , § 30 that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sebach Shelamin , which we render Peace-offerings , Levit. 3.1 . It is by Translators rendered with more variety than any other Word used in this matter . By the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sacrifice of Salvation , of Expiation , of Praise , of Perfection . And the Latins have yet more varied in their expression of it ; Sacrificium pacium , perfectionum , gratulationum , salutis , retributionum , integrorum , mundorum , sanctisicatorum , immaculatorum ; A Sacrifice of Peace , of Perfection , of Thanksgiving , of Safety or Salvation , of Retribution , of them that are clean , or sanctified , or unspotted . Most of these various expressions also arise from the different signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence most suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken . But others think that it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace , which of late is almost generally received . In general this Sacrifice was Corban , a Gift or Offering brought nigh and dedicated unto God ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a firing , or an offering by Fire ; and in specie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sacrifice from the slaying and killing of the Beast that was offered . But it is no where said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or most holy , as being meerly expressive of Moral duties , in a way accommodated to the present Oeconomy of Divine Worship ; see Heb. 13.15 . but it is usually reckoned amongst them that were so . § 31 Peace-Offerings , as was observed , is the name that hath prevailed , though it respected Vows of thanksgiving , or for the impetration of Mercies : see Chap. 7. v. 12 , 17. The Reason given by Jarchi for this Appellation , namely , because it brought Peace unto the world , is like much of what they say in such Cases , a sound of words without any meaning . Kimchi gives a more sober and rational account of it . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , or Burnt-offering was all of it burned , only the skin was the Priests . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sin and Trespass-offering were burned in part ; the Breast and Shoulder were the Priests , and all the flesh that was not burned , as also the skin . But in this Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fat ascended on the Altar , the Breast and Shoulder were the Priests , the residue of the flesh belonged unto the Offerers , or them that brought it , to eat themselves ; and so it was a Sacrifice of Peace among all Parties . If this Reason please not , we may choose one of the other significations of the Word , as of Perfections or Retributions , which latter the nature of it inclines unto . § 32 The Matter of this Sacrifice was the same with that of the Burnt-offering ; namely , as to Beasts of the Heard , Bullocks or Heifers ; of the Flock , Goats , Rams , Lambs or Kids : of Fowls the same with the former , v. 6 , 7. In the Causes of it ; it was either a Free-will-offering for impetration , or from a Vow for Thanksgiving or Retribution . The appointed seasons and occasions of it were ; 1. At the Consecration of a Priest , Exod. 29. 2. At the Purification of a Leper , Levit. 14. 3. At the Expiration of a Nazaretical Vow , Numb . 6.14 . 4. At the solemn Dedication of the Tabernacle and Temple . The manner of its Offering is peculiarly described , Levit. 3. and the Jews observations about it , the Reader may see in the Annotations of Ainsworth on the place . § 33 Two things were peculiar to this Sacrifice . First , That it is appointed to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 5. And Aarons sons shall burn it on the Altar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , saith the Vulgar Latin in holocaustum , for a Burnt-offering ; as though its self were so , or substituted in the room of the whole Burnt-offering . The LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the Burnt-offerings . So we , upon the Burnt-sacrifice . But what is the intendment of that expression ; is not so evident . The Jews say , that the daily Burnt-offering is intended , which was alwayes first to be offered , and then immediately upon it , or whilest it was yet burning , the Peace-offering was to be added thereunto . It is not indeed declared whether the Hola mentioned , were the daily Burnt-offering or no. Most probably it was so , and that being a Sacrifice of Attonement rendered this of Thankfulness acceptable unto God ; see Heb. 13.15 , 16. § 34 Secondly , The peculiar Parts of the Beast in this Sacrifice that were to be burned on the Altar are enumerated ; namely the Suet and Fat of the inwards , the Kidnies and their fat , the fat on the Flanks , and the Caul of the Liver , or the Midriff . Hence it is laid down as a general Rule , that all the fat is the Lords , v. 16 . And it is called a perpetual Statute for all their Generations through all their dwellings , that they should eat no fat , v. 17. But yet this general Precept had a double limitation . First , That only that fat which was to be offered , was excepted from eating . Of the other fat diffused through the rest of the flesh , they might eat . Secondly , It was only the fat of Beasts appointed to be offered in Sacrifice that was forbidden , as it is directly exppressed , Levit. 7.25 . Of the fat of other clean Beasts they might eat . And this offering of the Fat , seems to denote our serving of God with the best that we have ; which yet is not acceptable , but by vertue of the Blood of Christ , as the fat was to be burned , in the Burnt-offering , or Sacrifice of Attonement . § 35 Of the kind of these Shelamim were the Offerings among the Heathen , which they sacrificed either upon any great undertaking which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a way of Vow , or upon any success . So Cyrus Minor , Xenophon , and Arianus in their Expeditions , sacrificed , Sacrificia Votiva ; and the latter sort were in an especial manner provided for in the Pontifical Law , as it is reported by Festus . Cujus auspicio classe procincta opima spolia capiuntur , Jovi feretrito darier oportet , & bovem caedito qui caepit aeris ducenta . Secunda spolia in Martis aram in Campo , solitaurilia utra voluerit caedito . Tertia spolia Jano Quirino agnum Marem caedito centum , qui caeperit ex aere dato . The next sort of Sacrifice was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chataath or Sin-offering , whose Laws and § 36 Rites are described , Levit. 4. This Sacrifice is not expresly called a Corban , or a Gift , it being wholly a Debt , to be paid for Expiation and Attonement ; but being brought nigh unto God , it partook in general of the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Corbanim . It was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fireings , or Fire-offerings , expresly , v. 12. because of the burning of the Fat on the Altar ; and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or slain Sacrifices . And also it was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or most holy things from its Institution and Signification . The name of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chataath , that is , sin . He shall do to the Bullock , as he did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Bullock of the Sin ; that is , of the Sin-offering , Levit. 4.20 . So Ezek. 45.1 . The Priest shall take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the blood of the sin ; that is , the Sin-offering . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chata in kal is to sin , to offend , to err from the way , to contract the guilt of sin . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chataim , are men given up unto , and wandring in the ways of sin , Psal. 1.1 . In Pihel it hath a contrary signification ; namely , to purge , to expiate , to cleanse , to make Attonement , to undergo penalty , to make satisfaction , Gen. 31.39 . That which was torn , saith Jacob to Laban , I brought it not to thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , achatennah , I answered for it ; I paid for it , I went by the loss of it . See Exod. 29.36 . Numb . 19.19 . Levit. 6.26 . According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to denote an Offering for sin ; that whereby sin is expiated , pardon of it is procured , Attonement is made : So prayes David , Psal. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt purge me , with Hysop , as Numb . 19. that is , clear me , free me , as by an Offering for sin . And this kind of expression , our Apostle retains , not only where he reports a Testimony of the Old Testament , as Heb. 10. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Burnt-offerings , and for sin , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sin-offering ; but also where he makes Application of it unto the Lord Christ and his Sacrifice which was typified thereby , Rom. 8.3 . God sent his Son in the likeness of sinful flesh , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Offering for sin , a Sin-offering , as the word should have been translated . And 2 Cor. 5.21 . Him who knew no sin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he made sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin-offering for us . The general cause of this Sacrifice was sin committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Levit. 4.2 . say we , § 37 through ignorance . So the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Vulgar Latin , per ignorantiam ; through ignorance . Some old Copies of the Greek have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not voluntarily ; not wilfully ; For it had respect unto all sins , as were not committed so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , willingly , wilfully , presumptuously , as that there was no Sacrifice appointed for them , the Covenant being disannulled by them , Heb. 10.26 . And there is no sort of sins , no sin whatever , that is between this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this sin of ignorance , or error , and sin committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an high hand , or presumptuously . See expresly , Numb . 15.28 , 29 , 30. Hence this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Sin-offering was the great Sacrifice of the solemn Day of Expiation , Levit. 16. whereby Attonement was made , for all the uncleanness of the children of Israel , and because of their transgressions in all their sins , v. 16. And upon the head of the live Goat , which was a part of the Sin-offering on that day , there was confessed and laid , all the iniquities of the children of Israel , and all their transgressions , in all their sins , v. 27. That is all iniquities not disannulling the Covenant , which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a revenging Recompence allotted unto them , Heb. 2.2 . And accordingly are those words to be interpreted where the cause of this Sacrifice is expressed , Levit. 4.2 . If a soul sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Error , Ignorance , imprudently against any of the commandments of the Lord , as it ought not to do , and shall do against any of them . And an instance is given in him who killed his neighbour without propense malice , Deut. 9.4 . Any sin is there intended whereinto men fall by Error , Ignorance , Imprudence , Incogitancy , Temptation , Violence of Affections , and the like . For such was this Sacrifice instituted . And the End which it typically represented is expressed , 1 John 2.1 , 2. If any man sin we have an Advocate with the Father , Jesus Christ the Righteous , and he is the Propitiation for our sins ; namely , in the room of , and as represented by the Sin-offering of old , whereby Attonement and Propitiation was typically made for sin . Only there was this difference , That whereas the Law of Moses was appointed to be the rule of the Political Government of the People , wherein many sins , such as Adultery and Murder were to be punished with Death , and the sinner cut off , there was in such cases no Sacrifices appointed , nor admitted ; but in the Sacrifice of Christ there is no exception made unto any sin , in those that repent , believe and forsake their sins ; not unto those in particular which were excepted in the L●w of Moses , Acts 13.39 . So that as the Sin-offering was provided for all sin that disannulled not the Covenant made at Horeb , which allowed no life or interest unto Murderers , Adulterers , Blasphemers , and the like in the Typical Land ; so the Sacrifice of Christ is extended unto all sinners , who transgress not the terms and tenor of the New Covenant , for whom no place is allowed either in the Church here , or Heaven hereafter . § 38 Of the Matter of this Offering , see Levit. 4.2 . which because it differed very little from the Matter of the Burnt-offering , I shall not particularly insist upon it . As to the Persons that were to offer it , there is a general distribution of them in the Text comprehensive of all sorts of Persons whatever . For it is applyed , to 1. The Priest : 2. The whole Congregation jointly : 3. The Ruler : 4. Any of the People of the Land ; so that none were excluded from the Priviledge and Benefit of this Sacrifice . The first Person mentioned , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Anointed Priest , Chap. 4.3 . that is , say the Jews generally , and our Expositors also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the High Priest , Aaron and his Sons that ministred in his room in their succession . For those only say they , were anointed . But this seems not to be so ; For if the High Priest alone be intended , there is no provision made for any other Priest to have an interest in this Sin-offering . For the Priests are not comprized in any other member of the distribution before mentioned , particularly not in that wherein with any colour they might be looked after , namely , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 27. The people of the Land , that is , the common people , from whom the Priests were alwayes distinguished . Any Priest therefore is intended ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anointed , is no more but dedicated , separated unto the Office of the Priesthood , or it respects that Original anointing which they had all in their fore-fathers the Sons of Aaron , when they were first set apart to God ; Exod. 24. § 39 The case of the Priest wherein this Sacrifice was allowed him , is expressed in the same place , with words somewhat ambiguous : if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if he sin according to the sin of the people , so we ; Castalio renders the passage , si Sacerdos inunctus deliquerit in noxiam populi ; if the Anointed Priest so sin , as to bring guilt upon , or dammage unto the people . As Achan did , and David also . Vulg. Lat. delinquere faciens populum ; causing the people to sin ; which is another sense of the words . And this sense the Jews generally embrace . For they apply this sinning of the Annointed Priest , unto his teaching the people amiss ; causing them to err thereby , so Aben Ezra , and others on the place , who are followed by many of ours . But if this be so , the Priest was not allowed the benefit of this Sacrifice of the Sin-offering , for any sin of his own , but only when he caused the people to sin also , which would render his condition worse than theirs , and is contrary unto that of our Apostle ; that the Priest was to offer for his own sins , and then for the sins of the people . I would there , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it with our Translators , according to ; when he sinned as another man of the people ; their Place and Office , not freeing them from the common sins of other men . And so our Apostle seems to expound this place ; Heb. 5.2 , 3. The Priests of the Law were compassed with infirmities , and by reason thereof , had need to offer Sin-offerings for their own sin , as well as for the sins of the people ; seeing he also sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the sin of the people . But it is otherwise now saith he , with the people of God , Chap. 7. v. 26 , 27. Our High Priest being holy , harmless , undefiled , and separate from sinners , that is , not sinning according to the sins of the people , as the Priests did of old . § 40 Secondly , The whole Congregation jointly had an interest in this Sacrifice , when any such sin was committed as might reflect guilt upon it , v. 13. For the observation of the Law being committed in an especial manner unto the whole Congregation , there were many Transgressions in the guilt whereof the whole Body of it might be involved . Thirdly , The Ruler or Rulers had this priviledge also , v. 22. with respect as appears by this peculiar institution unto his miscarriages in his Office , God graciously providing a relief against the sins of men in their several conditions , that they might not through a consciousness of their infirmities be deterred from engaging in any necessary employment among the people , when called thereunto . Fourthly , Any one of the common people had the same liberty , and were obliged unto the same duty , v. 27. And this Distribution of the people , as to their interest in this Sin-offering , comprizing them all , even all that belonged unto the Congregation of Israel , of all sorts and ranks , had its accomplishment in the Sacrifice of Christ , from which none is excluded that come to God by him , for he will in no wise cast them out . For the Time and Season of this Sacrifice , it may briefly observed , that there were § 41 solemn and set Occasions , some Monethly , some Annual , wherein it was to be offered for the whole Congregation by especial Command and Institution . As 1. On every New Moon ; 2. On the fifteenth day of the first Moneth , and seven dayes together dureing the Feast of unleavened bread : 3. At the Feast of First Fruits : 4. At the Feast of Trumpets : 5. On the Day of Expiation : 6. On the fifteenth day of the seventh Moneth , and for eight dayes together during the Feast of Tabernacles . And the frequent Repetition of this Sacrifice was to intimate that nothing was accepted with God , but on the account of what was prefigured thereby , namely , that Perfect Sacrifice which took away the sin of the world . There were also especial Occasions of it , with reference unto the persons before enumerated , which have been collected by others . The Principal Ceremony in the Manner of its Oblation , was the disposal of the § 42 Blood. For the Blood of this Sacrifice had a triple disposall . The main of the Blood was poured out at the bottom of the Altar of Burnt-offerings , in the Court before the door of the Tabernacle , v. 7. A part of it was taken and carried by the High Priest into the Sanctuary , and put upon the horns of the Altar of Incense , that was therein , v. 7. The third part , ( which was first disposed of ) was to be carried into the Most Holy Place , as it was done accordingly on the day of Expiation , Levit. 16. But because it was not lawful for him to enter in thither but once in the year , namely , on that Day , at all other times he dipped his Finger in the blood , and sprinkled it seven times towards the Veyle , that parted the Most Holy Place from the Sanctuary , v. 6. So that every place of the Tabernacle , and all the concernments of it , were sanctified with this Blood ; even as Jesus Christ who was represented in all this , was dedicated unto God in his own Blood , the Blood of the Covenant , Heb. 10.29 . That seven is the number of Perfection , greatly used and variously applyed in the Scriptures many have observed . And the perfect cleansing of sin by the Blood of Jesus , was evidently represented by this sevenfold sprinkling ; Heb. 9. 13 , 14. and therefore in Allusion hereunto , it is called the Blood of sprinkling , Heb. 12.24 . Even that which was prefigured by all the Blood of the Sacrifices , that was sprinkled towards the Most Holy Place , and the Mercy seat therein . § 43 The next sort of Fire-offerings , was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Asham , whose Laws and Ordinances are directed , Levit. 5. and the particular occasion of it , Chap. 7. We call it , the Trespass-offering . And it differed very little from that next before described . For it is not only said concerning them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as is the Chataath , or Sin-offering , so is the Asham , or Trespass-offering , there is one Law for them , Chap. 7. v. 7. but also that he who had sinned or trespassed , should bring his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Trespass-offering unto the Lord , for his sin which he had sinned , a female from the flock , or a kid of the Goats , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a Sin-offering . Some think that there was a difference between them , and that it lay in this , that the Chataath respected sins of Omission , and the Asham , sins of Commission . But that this will not hold , is openly evident in the Text. Some think that whereas in both these Offerings there was respect unto ignorance , that that in the Chataath , was Juris , of the right or Law , that in the Asham was Facti , of the particular fact . But this opinion also may be easily disproved from the Context . This to me seems to be the Principal , if not the only difference between them ; that the Asham provided a Sacrifice in some particular instances , which seem not to be comprized under the general Rules of the Sin-offering . And hence in a peculiar manner it is said of Jesus Christ , that he should give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Soul , an Asham , or piacular Sacrifice , as for all , so for such delinquencies and sins , as seem to bring a destroying guilt on the soul , Isa. 53.10 . And this kind of offering also was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Most Holy , Levit. 6.20 . § 44 The last sort of Fire-Offerings were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are reckoned as a distinct species of Sacrifices , Levit. 7.36 . that is , plenitudinum , impletionum , consecrationum , Sacrifices of Consecration , or that were instituted to be observed at the Consecration of Priests . It s name it seems to have taken from the filling their hands , or their bringing their Offering in their hands , when they approached unto the Lord in their setting apart unto Office. And thence was the expression of him that came to be consecrated a Priest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Chron. 13. v. 9. He that came to fill his hand with a bullock . The rise of this Expression we have marked before , on Exod. 28.41 . The Lord giving directions unto Moses for the Consecration of Aaron and his Sons , he tells him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt fill their hand , that is , put the flesh of the Sacrifice , with the Bread and its Appurtenances into their hands , which being the initiating Ceremony of their investiture with Office , gave name afterwards unto the whole . And hence the Sacrifices appointed then to be offered , although they differed not in kind from those foregoing ; yet are accounted to be a distinct Offering , and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fillings . And this may suffice as a brief account of the fire Offerings of the Law of Moses , whose Use and End we are fully , instructed in , in this Epistle to the Hebrews . § 45 There was yet a second sort of Corbans , or offerings unto God , under the Law , which were of things , or parts of things not burned on the Altar , but one way or other devoted or consecrated to God and his service . These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Terumoth , which we have rendred sometimes offerings in general , and sometimes Heave-offerings , under which kind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Wave-offerings also were comprized . Concerning these , b●cause the handling of them is not without its difficulties , being diffused in their use throughout the whole Worship of God , and that some things not vulgarly known might have been declared concerning them , I thought to have treated at large ; but whereas they are not directly referred unto by our Apostle in this Epistle , and these discourses being encreased much beyond my first design , I shall here wholly omit all farther disquisition about them . FINIS . AN EXPOSITION OF THE TWO FIRST CHAPTERS OF THE EPISTLE OF PAUL the APOSTLE UNTO THE HEBREWS . WHEREIN The Original Text is Opened and Cleared . Antient and Modern Translations are compared and examined . The Design of the Apostle , with his Reasonings , Arguments and Testimonies are unfolded . The Faith , Customs , Sacrifices , and other Usages of the Judaical Church are opened and declared ; The true sense of the Text is Vindicated from the wrestings of it by Socinians and others . And lastly , Practical Observations are Deduced and Improved . John 5.39 . Search the Scriptures . By J. Owen , D.D. LONDON , Printed by Robert White , for Nathaniel Ponder , at the Sign of the Peacock in Chancery-Lane , near Fleetstreet . 1668. THE PREFACE . THE general concernments of this Epistle have all of them been discussed and cleared in the preceding Exercitations and Discourses . The things and matters confirmed in them , we therefore here suppose , and take for granted . And they are such some of them , as without a Demonstration whereof , a genuine and perspicuous Declaration of the Design of the Author , and sense of the Epistle cannot be well founded or carried on . Vnto them therefore we must remit the Reader who desires to peruse the ensuing Exposition with profit and advantage . But yet because the manner of the handling of things in those Discourses , may not be so suited unto the minds of all who would willingly enquire into the Exposition its self , I shall here make an entrance into it , by laying down some such General Principles and Circumstances of the Epistle , as may give a competent prospect into the design and Argument of the Apostle , in the whole thereof . 1. The first of these concerns the Persons whose instruction and edification in the Faith is here aymed at : These in general were the Hebrews , the Posterity of Abraham , and the only Church of God before the promulgation of the Gospel ; who in those dayes were distributed into three sorts , or parties . 1. Some of them believing in Christ through the Gospel , were perfectly instructed in the Liberty given them from the Mosaical Law , with the foundation of that Liberty in its accomplishment in the Person , Office and Work of the Messiah , Acts 2.41 , 42. 2. Some with their Profession of Faith in Christ as the Messiah promised , retained an opinion of the necessary observation of Mosaical Rites ; and these also were of two sorts . ( 1. ) Such as from a pure Reverence of their Original Institutions , either being not fully instructed in their Liberty , or by reason of prejudices not readily admitting the consequences of that Truth wherein they were instructed , abode in their observation , without seeking for Righteousness or Salvation by them . Acts 21. v. 20. ( 2. ) Such as urged their observation as indispensably necessary to our Justification before God , Acts 15.1 . Gal. 3.4 . The first sort of those the Apostles bare with in all meekness ; yea , and using the Liberty given them of the Lord , to avoid offending of them , joyned with them in their practice as occasion did require , Acts 16.3 . Chap. 21.23 , 24 , 26. Chap. 27.9 . 1 Cor. 9.20 . whence for a long season , in many places , the Worship of the Gospel , and Synagogue Worship of the Law were observed together , James 2.2 . though in process of time , many disputes and differences were occasioned thereby , between the Gentile and Jewish Worshippers , Rom. 14. The other sort they opposed , as perverters of the Gospel which they pretended to profess , Acts 15.5 . Gal. 2.13 , 14 , 15 , 16. Chap. 4.9 , 10 , 11. Chap. 5.2 . And of these some afterwards apostatized to Judaism ; others abiding in a corrupt mixture of both professions separated themselves from the Church , and were called Nazarenes and Ebionites . 3. Others , far the greatest number of the whole people , persisted in their Old Church-State , not receiving the salvation that was tendered unto them in the preaching of the Gospel ; and these also were of two sorts : ( 1. ) Such as who although they had not embraced the faith , yet were free and willing to attend unto the Doctrine of it , searching the Scriptures for a discovery of its Truth , and in the mean time instantly serving God , according to the Light of the Old Testament , which they had received : and in these was the essence of the Judaical Church preserved to its final dissolution , Acts 17.11 . Chap. 28.22 , 23 , 24. ( 2. ) Such as being hardned in their Infidelity , blasphemed , scoffed at , and persecuted the Gospel , with all that professed it , Acts 13.45 , 50. Chap. 15.19 . Chap. 17.5 . 1. Thess. 2.15 , 16. Rom. 11.7 , 8 , 9 , 10. whom not long after the vengeance of God overtook in their total destruction . Now our Apostle vehemently thirsting after the salvation of the Hebrews in general , Rom. 9.1 . Chap. 10.1 . having all these several sorts , or parties to deal withal , he so frames his Epistle unto them , that it might be suited to all their Good , in their Conversion , Instruction , Edification , and Establishment , as their several conditions did require : the latter sort only excepted , who being under judicial blindness were cast out of the care of God , and his , Acts 13.46 , 51. Hence in part is that admirable contexture of this Epistle , which Peter ascribes unto his eminent wisdom , 2 Pet. 3.18 . As it is indeed evident from the story , that he did excell , in applying himself to the various Principles , Capacities and prejudices of them with whom he had to do . The Lord Christ having set him forth as a great example of that diligence , zeal and prudence , which he requires in the dispensers of the Gospel . Divine reasonings , instructions , exhortations , promises , threats , arguments are so interwoven in this Epistle from the beginning to the end , that all to whose hands or hearing it should come , might every where meet with that which was of especial and immediate concernment to themselves , unto which of the sorts before mentioned soever they did belong . And this Principle we must have respect unto , in that intermixture of Arguments to prove the Truth of the Gospel , with Exhortations to constancy in the profession of it , which we shall meet withall . The several conditions of those to whom the Apostle wrote , required that way of proceedure ; Hence no one Chapter in the Epistle is purely dogmatical , the first only excepted , nor purely Paraenetical . For though the design that lyes in view , and is never out of sight , be Exhortation , yet far the greatest part of the Epistle of taken up in those doctrinalls , wherein the foundations of the exhortations do lye , both interwoven together , somewhat variously from the method of the same Apostle in all his other Epistles , as hath been observed , that to the Galatians , which is of the like nature with this , only excepted . II. A second thing to be previously observed is , that although those to whom the Apostle wrote , were of the several sorts before mentioned , yet they centered in this , that they were Hebrews by Birth and Religion , who all agreed in some common Principles relating to the subject he treated with them about . These he makes use of unto them all ; For though the unbelieving Jews did deny , or did not yet acknowledge that Jesus was the Christ , yet they also consented unto , or could not gainsay , what in the Old Testament was revealed concerning the Person , Office , Dignity , and Work of the Messiah when he should come ; that being the faith whereby they were saved before his appearance , Acts 26 , 6 , 7. Vpon these genoral Principles , wherein they also agreed , and which were the general perswasion of the whole Judaical Church , the Apostle layes the foundation of all his Arguments . And hence he oft times takes that for granted , which without this consideration , should we look on any of those to whom he writes under the general notion of unbelievers , would seem to be the thing principally in question . And therefore have we at large already manifested what was the avowed Profession of the sounder part of the Judaical Church in those dayes concerning the Messiah , which the Apostle here and elsewhere in dealing with the Jews built upon ; Acts 26.22 , 23 , 27. Chap. 28.23 . Chap. 13.16 , 17 , &c. which the Reader must have constant respect unto . III. In urging Testimonies out of the Old Testament , he doth not alwayes make use of those that seem to be most perspicuous and apposite to his purpose , but often times takes others more abstruse , obscure , and of less evident consequence at first view . And that upon a double account . First , That he might instruct the Believers amongst them in the more abstruse Prophecies of the Old Testament , and thereby incite them to the further search after Christ under the Mosaical Veil , and Prophetical Allegories , whereby he is therein expressed , aiming to lead them on towards perfection , Chap. 5.12.6.1 . Secondly , Because most of the Testimonies he makes use of , were generally granted by the Jews of all sorts to belong to the Messiah , his Kingdom and Offices ; and his design was to deal with them chiefly , upon their own concessions and principles . As we have some few other helps remaining to acquaint us with what was the received sense of the Judaical Church , concerning sundry passages in the Old Testament relating unto the promised Christ , so the Paraphrases of Scripture that were either at that time in use amongst them , as was the Greek Translation amongst the Hellenists , or about that time composed , as the Targums , at least , some parts of them , will give us much light into it . What of that antient sense appeareth yet in the corrupted Copies of those Translations which remain , being considered , will much evince the reason and suitableness of the Apostles Quotations . And this is needful to be observed , to refute that impiety of some ( as Cajetan ) who not being able to understand , the force of some Testimonies cited by the Apostle as to his purpose in hand , have questioned the Authority of the whole Epistle ; as also the mistake of Hierom , who in his Epistle to Pammachius , rashly affirmed that Paul did quote Scriptures that were not indeed to his purpose , but out of design to stop the mouths of his Adversaries , as he himself had dealt with Jovinian ; which was very far from him whose only design was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to promote the Truth in Love. IV. He takes it for granted in the whole Epistle , that the Judaical Church-State did yet continue , and that the Worship of it was not yet disallowed of God ; suitably to what was before declared concerning his own and the other Apostles practice . Had that Church-State been utterly abolished , all observation of Mosaical rites , which were the Worship of that Church as such , had been utterly unlawfull , as now it is . Neither did the determination recorded Acts 15. abolish them as some suppose , but only free the Gentiles from their observance . Their free use was yet permitted unto the Jews . Acts 21.20 , 22 , 25 , 26. Chap. 27.9 . and practised by Paul in particular , in his Nazaretical Vow , Acts 21.26 . Which was attended with a Sacrifice , Numb . 6.13 . Nor was Mosaical Worship utterly to cease , so as to have no acceptance with God until the final ruine of that church , foretold by our Saviour himself , Mat. 24. by Peter , 2 Ep. 3. by James also , Chap. 5.6 , 7 , 8 , 9. and by our Apostle in this Epistle , Chap. 10.37 . Chap. 12.25 , 26 , 27. was accomplished . Hence it is that our Apostle calls the times of the Gospel , the world to come , Chap. 2.5 . Chap. 6.5 . the name whereby the Jews denoted the State of the Church under the Messiah , proper unto it only whilest the legal administrations of Worship did continue . Thus as de facto he had shewed respect unto the Person of the High Priest as one yet in lawful Office , Acts 23.5 . So doctrinally he takes it for granted , that , that Office was still continued , Chap. 8.4 , 5. with the whole worship of Moses institution , Chap. 13.11 , 12. And this dispensation of Gods patience being the last tryal of that Church , was continued in a proportion of time answerable to their abode in the Wilderness upon its first Erection ; which our Apostle minds them of , Chap. 3. c. 4. The Law of Moses then was not actually abrogated by Christ , who observed the rules of it in the dayes of his flesh ; nor by the Apostles , who seldom used their liberty from it , leaving the use of it to the Jews still ; but having done its work , whereunto it was designed , and its obligation Expiring , ending , and being removed , or taken away in the death and resurrection of Christ , and promulgation of the Gospel that ensued thereupon , which doctrinally declared its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or uselesness ; God in his Providence put an end unto it , as to its observation , in the utter and irrecoverable overthrow of the Temple , the place designed for the solemn exercise of its Worship ; so did it decay , wax old , and vanish away , Chap. 8.13 . And this also God ordered in his infinite wisdom , that their Temple , City , and Nation , and so consequently their whole Church-State should be utterly wasted by the Pagan Romans , before the power of the Empire came into the hands of men professing the name of Christ ; who could neither well have suffered their Temple to stand as by them abused , nor yet have destroyed it , without hardning them in their impenitency and unbelief . V. That which is proposed unto confirmation in the whole Epistle , and from whence all the Inferences and Exhortations insisted on do arise , and are drawn , is the Excellency of the Gospel , and the Worship of God therein revealed and appointed , upon the account of its manifold relation to the Person and Offices of Christ the Mediator , the Son of God. Now because those to whom it is directed , did , as hath been declared , some of them adhere to Mosaical Ceremonies and Worship in conjunction with the Gospel , others with a preferency of them above it , and some to a relinquishment of it , especially when they once found its profession obnoxious to Persecution , the Apostle institutes and at large prosecutes a comparison between Moses's Law , and the Gospel , as to their usefulness and excellency , in reference unto mens acceptation with God , of the one and the other ; as also of the Spirituality , Order , and Beauty of the Worship severally required in them . And herein though he derogates in no respect from the Law that which was justly due unto it , yet on the accounts before mentioned , he preferreth the Gospel before it ; and not only so , but also manifests , that as Mosaical Institutions were never of any other use , but to prefigure the real Mediatory work of Christ , with the benefits thereof , so he being exhibited and his work accomplished , their observation was become needless , and themselves , if embraced to a neglect or relinquishment of the Gospel , pernicious . This comparison ( wherein also the proof of the positive worth and Excellency of the Gospel is included ) omitting for weighty reasons ( intimated by James , Acts 21.21 . by himself , Acts 9.25 . Chap. 22.19 , 20 , 21. ) all Prefatory salutations he enters upon in the first verses of the Epistle ; and being thereby occasioned to make mention of the Messiah , from whose Person and Office , the difference he was to insist upon did wholly arise ; he spendeth the residue of the Chapter in proving the divine excellency of his Person , and the Eminency of his Office , as the only King , Priest , and Prophet of his Church ; on all which the dignity of the Gospel , in the Profession whereof he exhorts them to persevere , doth depend . He then that would come to a right understanding of this Epistle must alwayes bear in mind , 1. To whom it was written , which were the Jews of the several sorts before mentioned : 2. To what End it was written ; even to prevail with them to embrace the Gospel , and to persist in the Profession of it , without any mixture of Mosaical Observations : 3. On what Principles the Apostle deals with them in this Argument , which are no other for the most part then what were granted by the Jews of all sorts : 4. What Testimonies out of the Old Testament he insists on to prove his purpose , namely , such as were commonly received in the Judaical Church to belong unto the Messiah and his Office : 5. What he labours to instruct them in , as to the general use of all sorts amongst them , which is the nature and use of Mosaical Rites : 6. The main Argument he insists on for the ends before mentioned , which is the Excellency of the Gospel , the Worship instituted therein , and the Righteousness manifested thereby , upon the account of its Author and subject , the Principal Efficient Cause of its Worship , and only Procurer of the Righteousness exhibited in it , even Jesus Christ , the Messiah , Mediator , the eternal Son of God. Vnless these things are well borne in mind , and the case of the Jews particularly heeded , our Exposition will it may be seem oft times to go out of the way , though it constantly pursue the design and scope of the Apostle . VI. Though this Epistle , was written unto the Hebrews , and immediately for their use , yet it is left on record in the Canon of the Scripture by the Holy Ghost , for the same general End with the other parts of the Scripture , and the use of all believers therein to the end of the world . This Use in our Exposition is also to be regarded , and that principally in the paraenetical or hortatory part of it . That then which is dogmatical , and the foundation of all the Exhortations insisted on may be two wayes considered : 1. Properly , as to the special and peculiar tendency of the Principles and Doctrines handled , and so they specially intend the Jews , and must be opened with respect to them , their Principles , Traditions , Opinions , Objections ; all which must therefore be considered , that the peculiar force and efficacy of the Apostles reasonings with respect unto them , may be made manifest . And from the Doctrinal part of this Epistle so opened , the Exhortations that arise do chiefly respect the Jews , and are peculiarly suited unto them , their State and condition . 2. Again , the Doctrines treated on by the Apostle may be considered absolutely and abstractedly from the special Case of the Jews , which he had in his eye , meerly as to their own nature ; and so they are many of them of the chief fundamental Principles of the Gospel . In this respect they are grounds for the application of the Exhortations in the Epistle unto all Professors of the Gospel to the end of the world . And this must guide us in our Exposition . Having to deal with the Jews ; the Doctrinal parts of the Epistle must be opened with special respect unto them , or we utterly lose the Apostles aim and design ; and dealing with Christians , the Hortatory part shall be principally insisted on , as respecting all Professors ; yet not so , but that in handling the Doctrinal part , we shall weigh the Principles of it , as Articles of our Evangelical Faith in general , and consider also the peculiar respect that the Exhortations have unto the Jews . Now whereas , as was said , many Principles of the Jews are partly supposed and taken for granted , partly urged and insisted on to his own purpose by the Apostle , we must in our passage make some stay in their discovery and declaration ; and shall insert them under their proper heads where they occurr , even as many of them as are not already handled in our Prolegomena . AN EXPOSITION OF THE TWO FIRST CHAPTERS OF THE Epistle of PAUL the APOSTLE UNTO THE HEBREWS . CHAP. I. THE General scope and design of the Apostle in this whole Epistle , hath been before declared , and needs not here be repeated . In this first Chapter he fixeth and improveth the principal consideration that he intends to insist on throughout the Epistle , to prevail with the Hebrews unto constancy and perseverance in the Doctrine of the Gospel . And this is taken from the immediate Author of it , the promised Messiah , the Son of God. Him therefore in this Chapter he at large describes ; and that two wayes ; 1. Absolutely declaring what he is in his Person and Offices , as also what he hath done for the Church . And 2. Comparatively , with respect unto other Ministerial Revealers of the mind and will of God , especially insisting on his Excellency and preeminence above the Angels , as we shall see in the Explication of the several Parts and Verses of it . Verse 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . MAny of these words being variously rendred , their true Grammatical sense and importance is to be considered before we open the meaning of the whole , and aim of the Apostle in them , in which way we shall also proceed throughout the whole Epistle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. in all parts , or by many parts . Multisariam , Vulg. Eras. A Montan. diversly . Multis vicibus , Beza ; which ours render , at sundry times . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sortior divido , to part , to take part , to divide ; whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the part of any thing , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which consisteth of many parts : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts ; which is also used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for alternis vicibus , sundry changes ; The word properly is , by many parts ; fully , by several parts at several times , as our Translation intimates ; yet so that a diversity of parts and degrees , rather than of times and seasons is intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. in all forms , multisque modis , Vul. Eras : a Montan. Beza ; many wayes ; or as ours , diverse manners . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. ab initio , from the beginning ; Olim ; the Latin Translations ; of old ; formerly ; in times past ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is olim , quondam , pridem , jamdudum ; any time past that is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to that which is present , properly , time some good while past , as that was whereof the Apostle treats , having ended in Malachy four hundred years before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. with our Fathers ; to the Fathers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. in the Prophets ; so all the Latin Translations , in Prophetis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. and in those last dayes ; ultimis diebus hisce ; ultimis diebus istis ; in these last dayes ; novissimè diebus istis , Vul. last of all in these dayes ; Some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in extremo dierum istorum , in the end of these dayes , the reason of which variety we shall see afterwards . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as before in the Prophets ; not by his Son , but , in the Son ; The Emphasis of the expression is necessarily to be retained , as the opening of the words will discover . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mundos , secula ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. the ages , times , worlds ; In the remaining words there is no difficulty , as to the Grammatical signification ; we shall then read them , Vers. 1 , 2. By sundry parts , and in diverse manners God having formerly ( or of old ) spoken unto the Fathers in the Prophets , hath in these last dayes spoken unto us in the Son , whom he hath appointed heir of all , by whom also he made the worlds . THe Apostle intending a comparison between the Mosaical Law and the Gospel , referreth it unto two Heads : First , Their Revelation and Institution ; whence the Obligation to the Observance of the one and the other did arise : and Secondly , Their whole Nature , Vse and Efficacy . The First he enters upon in these words , and premising that wherein they did agree , distinctly layes down the severals wherein the difference between them doth consist ; both which were necessary to compleat the comparison intended . That wherein they agree , is the Principal Efficient Cause of their Revelation , or the Prime Author from whom they were . This is God ; He was the Author of the Law and Gospel ; He spake of old in the Prophets , he spake in the last dayes in the Son. Neither of them were from Men : not one from one Principle , and the other from an other ; both have the same Divine Original . See 2 Tim. 3.16 . 2 Pet. 1.16 , 17 , 18 , 19 , 20 , 21. Herein they both agree . Their difference in this respect , namely of their Revelation , he refers to four Heads , all distinctly expressed , saving that some branches of the Antithesis on the part of the Gospel , are only included in the opposite expressions that relate unto the Law. Their difference First , Respects the manner of their Revelation ; and that in two particulars : 1. The Revelation of the Will of God under the Law was given out by divers parts ; that under the Gospel at once , or in one dispensation of Grace and Truth : 2. That in diverse manners , this one way only , by the Spirit dwelling in the Lord Christ in his fulness , and by him communicated unto his Apostles . Secondly , The Times and Seasons of their Revelation , that of the Law was made of Old , formerly , in Times past : This of the Gospel in these last dayes . Thirdly , The Persons to whom the Revelation of them was made : That was to the Fathers , this to us . Fourthly , And principally , the Persons by whom these Revelations were made ; That was by the Prophets ; this by the Son. God spake then in the Prophets , now he hath spoken in the Son. The whole stress of the Apostles Argument lying on this last instance , omitting the prosecution of all the other particulars , he enters upon the further description of this immediate Revealer of the Gospel in whom God spake , the Son ; and layes down in general , 1. The Authority committed unto him , God made him Heir of all . 2. The Ground and Equity of committing that great Power and trust unto him , in those words ; by whom also he made the worlds ; whereby he opens his way to the farther declaration of his Divine and incomparable Excellencies , wherein he is exalted far above all , or any that were employed in the Revelation or Administration of the Law of Moses , and the holy Worship instituted thereby . All these particulars must be opened severally , that we may see the intendment of the Apostle , and the force of his Argument in the whole ; and some of them must necessarily be somewhat largely insisted on , because of their influence into the ensuing Discourse . I. That wherein the Law and Gospel do both agree is , that God was the Author of them both . About this there was no difference , as to the most of them with whom the Apostle treated : This he takes for granted . For the Professing Jews did not adhere to Mosaical Institutions , because God was their Author , not so of the Gospel ; but because they were given from God by Moses , in such a manner , as never to be changed or abrogated . This the Apostle layes down as an acknowledged Principle with the most , that both Law and Gospel received their Original from God himself ; proving also as we shall see in the progress of our Discourse to the conviction of others , that such a Revelation as that of the Gospel , was foretold and expected , and that this was it in particular , which was preached unto them . Now God being here spoken of ●n distinction from the Son expresly , and from the Holy Ghost by evident implication , it being He by whom he spake in the Prophets , that name is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantially , to denote primarily the Essence or being of the Deity , and each person as partaking in the same nature ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; denoting primarily one certain Person , and the divine nature only as subsisting in that Person : This is the Person of the Father : as elsewhere the Person of the Son is so signified by that name , Acts 20.28 . John 1.1 , 2. Rom. 9.5 . 1 Tim. 3.16 . 1 John 3.16 . Chap. 5.20 . As also the Person of the Holy Spirit , Acts 5.3 , 4. 1 Cor. 12.7 , 11. Col. 2.2 . So that God even the Father , by the way of eminency , was the peculiar Author of both Law and Gospel , of which afterwards . And this observation is made necessary from hence , even because he immediately assigns Divine Properties and Excellencies unto another Person , evidently distinguished from him whom he intends to denote by the name God in this place , which he could not do , did that name primarily express , as here used by him , the divine nature absolutely , but only as it is subsisting in the Person of the Father . From this head of their Agreement , the Apostle proceeds to the instances of the difference that was between the Law and the Gospel , as to their Revelation from God ; of which a little inverting the order of the words , we shall First consider that which concerns the Times of their giving out , sundry of the other instances being regulated thereby . For the First , or the Revelation of the Will of God under the Old Testament it was , of old ; God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formerly , or of old ; Some space of time is denoted in this word , which had then received both its beginning and end : both which we may enquire after . Take the word absolutely , and it comprizes the whole space of time from the giving out of the first Promise , unto that End which was put unto all Revelations of publick use under the Old Testament . Take it as relating to the Jews , and the rise of the time expressed in it , is the giving of the Law by Moses in the Wilderness . And this is that which the Apostle hath respect unto . He had no contest with the Jews about the first Promise , and the service of God in the world built thereon ; nor about their Priviledge , as they were the Sons of Abraham ; but only about their then present Church Priviledge and claim by Moses Law. The proper date then and bound of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old , is from the giving out of Moses Law , and therein the constitution of the Judaical Church and Worship , unto the close of publick Prophecie in the dayes of Malachi . From thence to the dayes of John Baptist , God granted no extraordinary Revelation of his Will , as to the standing use of the whole Church . So that this dispensation of Gods speaking in the Prophets , continued for the space of twenty one Jubilees , or near eleven hundred years . That it had been now ceased for a long time , the Apostle intimates in this word ; and that agreeably to the confessed Principles of the Jews , whereby also he confirmed his own of the coming of the Messiah , by the reviving of the gift of Prophecy , as was foretold , Joel 2.28 , 29. And we may by the way a little consider their thoughts in this matter ; For as we have observed and proved before , the Apostle engageth with them upon their own acknowledged Principles . The Jewes then generally grant unto this day , that Prophecy for the publick use of the Church , was not bestowed under the second Temple after the dayes of Malachie ; nor is to be expected untill the coming of Elias . The delusions that have been put upon them by impostors , they now labour all they can to conceal ; and are of late by experience made incredulous towards such pretenders as in former Ages they have been brought to much misery by . Now as their manner is to fasten all their conjectures , be they true or false ; on some place , word , or letter of the Scripture , so have they done this assertion also . Observing or supposing the want of sundry things in the second House , they pretend that want to be intimated , Hag. 1.7 , 8. where God promising to glorifie himself in that Temple , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will glorifie , is written defectively , without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Keri notes . That letter being the numeral note of five , signifies , as they say , the want of five things in that House . The first of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ark and Cherubims ; The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the anointing Oyle ; The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wood of disposition , or perpetual fire . The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vrim , and Thummim : The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Holy Ghost , or Spirit of Prophecy . They are not indeed all agreed in this enumeration ; The Talmud in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma cap. 5. reckons them somewhat otherwise : 1. The Ark with the Propitiation and Cherubims : 2. The Fire from Heaven , which answers the third , or w●●d of disposition in the former order . 3. The Divine Majesty , in the room of the Anointing Oyle : 4. The Holy Ghost ; 5. Vrim and Thummim . Another order there is according to Rabbi Bechai Comment . in Pentateuch . Sectione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who places the Anointing Oyle distinctly , and confounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divine Majesty with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Holy Ghost , contradicting the Gemara . The Commonly approved order is that of the Author of Aruch ; in the Root , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ark , Propitiatory , and Cherubims , one . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divine Majesty , the second thing . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Holy Ghost , which is Prophecy the third . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vrim and Thummim the fourth thing . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fire frome Heaven , the fifth thing . But as this Argument is ridiculous , both in general in wire-drawing Conclusions from letters deficient or redundant in writing , and in particular in reference to this word , which in other places is written as in this , as Numb . 24.12 . 1 Sam. 2.20 . Isa. 66.5 . so the observation its self of the want of all these five things in the second House is very questionable , and seems to be invented to give countenance to the confessed ceasing of Prophecy , by which their Church had been planted , nourished and maintained , and now by its want was signified to be near expiration . For although I will grant that they might offer Sacrifices with other Fire , than that which was traduced from the flame descending from Heaven , though Nadab and Abihu were destroyed for so doing , because the Law of that Fire attended the giving of it , whence upon its providential ceasing , it was as lawful to use other fire in Sacrifice , as it was before its giving out ; yet as to the Ark , the Vrim and Thummim , the matter is more questionable ; and as the anointing Oyle out of question , because it being lawful for the High Priest to make it at any time , it was no doubt restored in the time of Ezra's Reformation . I know Abarbinel on Exod. Chap. 30. sec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affirms that there was no High Priest anointed with oyle under the second House , for which he gives this reason ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the anointing Oyle was now hid ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for Josiah had hid it with the rest of the holy things : a talmudical figment ; to which he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they had no power to make it ; I will not much contend about matter of fact , or what they did ; but that they might have done otherwise is evident from the first institution of it ; for the prohibition mentioned , Exod. 30.31 , 32. respects only private persons . And Josephus tells us , that God ceased to give answer by Vrim and Thummim two hundred years before he wrote , Lib. 3. cap. 12. which proves they had it . It is indeed certain , that at their first return from Babylon , they had not the Vrim and Thummim , Ezra 2.63 . There was no Priest with Vrim and Thummim ; yet it doth not appear that afterwards , that Jewel , what ever it were , was not made upon the Prophecies of Haggai and Zechary , whereby the Restauration of the Temple and the Worship belonging thereunto , was carryed on to perfection : Especially considering the vision of Zechary about cloathing the High Priest with the Robes of his Office , Chap. 3. after which time it seems they were made and in use : as Josephus shews us Lib. 11. Chap. 8. treating of the Reverence done by Alexander the Great to the name of God engraven in the Plate of Gold on the High-Priests forehead . And Maimonides Tractat. Saned . Chap. 10. Sect. 10. sayes expresly , that all the eight robes of the High Priest were made under the second Temple , and particularly the Vrim and Thummim ; howbeit as he sayes they enquired not of God by them , because the Holy Ghost was not on the Priests . Of the Ark we shall have occasion to treat afterwards , and of its fictitious hiding by Hieremiah ; or Josia , as the Jews fancy . This we may observe for the present , that as it is certain , that is was carried away by the Babylonians amongst other Vessels of Gold belonging to the Temple , either amongst them that were taken away in the dayes of Jehojakim , 2 Chron. 36.7 . or those taken away with Jehojachin his Son , v. 11. or when all that was left before great and small was carried away in the dayes of Zedekiah , v. 18. So it may be supposed to be restored by Cyrus , of whom it is said , that he returned all the Vessels of the House of the Lord , that Nebuchadnezzar brought from Jerusalem , Ezra . 1.6 . And it is uncertain to what end was the solemn yearly entrance of the High Priest into the Most Holy Place observed to the very destruction of the second House , if neither Ark nor Mercy Seat were there . Neither is this impeached by what Tacitus affirms , Histor. lib. 5. that when Pompey entred the Temple , he found nullas Deum effigies , vacuam sedem , & inania arcana ; for as he wrote of the Jews with shameful negligence , so he only intimates that they had no such images as were used among other Nations , nor the head of an Ass , which himself not many Lyes before , had affirmed to be consecrated in their Sanctuary : For ought then appears to the contrary , the Ark might be in the second House , and be carried thence to Rome with the Book of the Law , which Josephus expresly mentions . And therefore the same Abarbinel , in his Comment . on Joel tells us , that Israel by Captivity out of his own Land lost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three excellent gifts , Prophecy , Miracles , and Divine Knowledge , ( Psal. 74.9 . ) all which he grants , were to be restored by the Messiah ; without mention of the other things before recited . And they confess this openly in Sota distinc . Egla hampha . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; after the death of the latter Prophets Haggai , Zechariah and Malachy , the holy Spirit was taken away from Israel . It is then confessed that God ceased to speak to the Church in Prophets as to their Oral teaching and writing , after the dayes of Malachy ; which reason of the want of Vision , though continuing four hundred years and upwards , is called by Haggai , Chap. 2.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unum pusillum , a little while , in reference to the continuance of it from the dayes of Moses ; whereby the Jews may see that they are long since past all grounds of expectation of its restauration , all Prophecy having left them double the time that their Church enjoyed it , which cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while in comparison thereof . To return , This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these the times wherein God spake in the Prophets ; which determines one instance more of the comparison ; namely , the Fathers to whom he spake in them ; which were all the Faithful of the Judaical Church from the dayes of giving the Law , until the ceasing of Prophecy in the dayes of Malachy . In answer to this first Instance , on the part of the Gospel the Revelation of it is affirmed to be made in these last dayes , hath spoken in these last dayes , the true stating of which time also will discover who the Persons were to whom it was made , hath spoken to us . Most Expositors suppose that this expression , the last dayes , is a Periphrasis of the times of the Gospel . But it doth not appear , that they are any where so called ; nor were they ever known by that name among the Jews , upon whose principles the Apostle proceeds . Some seasons indeed under the Gospel , in reference to some Churches , are called the last dayes , but the whole time of the Gospel absolutely is no where so termed . It is the last dayes of the Judaical Church and State , which were then drawing to their period and abolition , that are here , and else where called the last dayes , or the latter dayes , or the last hour , 2 Pet. 3.3 . 1 John 2.18 . Jude 18. For , 1. As we before observed , the Apostle takes it for granted , that the Judaical Church-State did yet continue ; and proves that it was drawing to its period , Chap. 8. ult . having its present station in the patience and forbearance of God only , without any necessity as unto its Worship , or preservation in the world . And hereunto doth the reading of the words in some Copies , before intimated , give testimony ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the end or extremity of these dayes ; which as the event hath proved , can no way relate to the times of the Gospel . 2. The personal Ministry of the Son whilest he was upon the earth in the dayes of his flesh is here eminently , though not solely intended . For as God of old spake in the Prophets , so in these last dayes he spake in the Son ; that is , in him , personally present with the Church , as the Prophets also were in their several generations , Chap. 2. v. 3. Now as to his personal Ministry , he was sent to the lost sheep of the house of Israel , Mat. 15.24 . ( To whom also alone in his own dayes he sent his Apostles , Mat. 10.5 , 6. ) and is therefore said to have been a Minister of the Circumcision for the Truth of God , Rom. 15.5 . being in the last place sent to the same Vineyard , unto which the Prophets were sent before , Mat. 21.37 . The words there used , last of all he sent unto them his Son , are exegetical of these , he spoke in the Son in the last dayes . 3. This Phrase of Speech is signally used in the Old Testament to denote the last dayes of the Judaical Church ; So by Jacob , Gen. 49.1 . I will tell you what shall befall you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the last dayes ; which words the LXX . rend●ed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the words here used by the Apostle . The dayes pointed unto by Jacob being those wherein the Messiah should come , before Judah was utterly deprived of Scepter and Scribe . Again by Balaam the same words are used to signifie the same time , Numb . 24.14 . where they are rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the end of the dayes , as many Copies read in this place . And in all the Prophets this is the peculiar notation of that season , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mich. 4.1 . Isa. 2.1 . in the latter or last dayes ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the He hajediah prefixed , noteth that course of dayes that were then running ; as Deut. 31.29 . Evil will overtake you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the end of those dayes ; and the promise of the Conversion of some of the Jews by David their King is annexed to the same season , Hos. 3.5 . From these places is the expression here used taken , denoting the last times of the Judaical Church , the times immediately preceeding its rejection and final ruine . Hence Manasse lib. 3. de Resurrect . cap. 3. tells us out of Moses Gernudensis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every place that mentions the latter dayes , the dayes of the Messiah are to be understood , which saying of his is confirmed by Menasse himself , though attended with a gloss abominable and false , that is purely Judaical . The dayes of the Messiah , and the dayes of the end of the Judaical Church are the same . And these words are expresly also used by R.D. Kimchi . Comment . in Isa. 2. v. 2. who honestly refers all the words of that Prophesie unto the Messiah . It is not for nothing , that the Apostle minds the Hebrews , that the season then present was the last dayes , whereof so many things were foretold in the Old Testament ; Many of their concernments lay in the knowledge of it ; which because they give great light unto the whole cause , as stated then between him , and them , must be opened and considered . The summ is , that the end of their Church and State , being foretold to be a perpetual desolation , Dan. 9.27 . the last dayes being now come upon them , they might understand what they were shortly to expect and look for . The end of the Jews being a People , a Church , and Kingdom was to bring forth the Messiah , whose coming and work must of necessity put an end to their old station and condition . Now because herein is enwrapped the most infallible demonstration that the Messiah is long since come , the Apostle mentioning the last dayes to intimate that upon necessity he must be come in them ; I shall further open his design in this matter , but with briefness having been large on this head in our Prolegomena ; and for their sakes who by any difficulties may be deterred from the consideration of them . God having from the foundation of the world promised to bring forth the seed of the woman to work out the Redemption of his Elect in the Conquest of Satan , did in the separation of Abraham from the rest of the world begin to make provision of a peculiar stock from whence it should spring . That this was the cause and end of his Call and Separation is evident from hence , that immediately thereupon God assures him that in his seed all the Kindreds of the earth should be blessed , Gen. 12.1 , 2 , 3. Chap. 22.18 . which is all one as if he had expresly said unto him , for this cause have I chosen and called thee , that in thee , I might lay a foundation of bringing forth the promised seed , by whom the curse is to be taken away , and the blessing of everlasting life procured , as Gal. 3.13 , 14. For this cause was his Posterity continued in a state of separation from the rest of the world , that he might seek an holy seed unto himself , Numb . 23.9 . Mal. 2.15 . For this cause did he raise them into a Civil , Regal , and Church-State , that he might in them type out , and prefigure the Offices and Benefits of the promised Messiah , who was to gather to himself the Nations that were to be blessed in the seed of Abraham , Gen. 49.10 . Psal. 45. Hos. 3.5 . Ezek. 34.23 . And all their Sacrifices did but shadow out that great expiation of sin , which he was to make in his own Person ; as hath been already proved . Things being thus disposed , God promised unto them that their Civil Political State , their condition as a peculiar Nation and People , should be continued until the coming of the Messiah , Gen. 49.10 . Ezek. 21.27 . And this was made good unto them notwithstanding the great oppositions of those mighty Empires , in the midst of whose devouring jaws they were placed , with some such short intercisions of the actual administration of Rule amongst them , as being foretold impeached not the Promise . They lost not their Civil State , untill he came , unto whom was the gathering of the Nations . After that , though many of the individuals obtained mercy , yet their being a Nation or People , was of no peculiar use as to any special end of God. Therefore was it immediately destroyed , and irrecoverably exterminated . From that day , God in a wonderful manner blasted and cursed all their endeavours , either for the preservation of what they then had , or for its recovery and restauration when lost . No means could ever retrive them into a People or Nation on the old account . What may be hereafter on a New , God knows . The End of the dayes was come ; and it was to no purpose , for men to endeavour to keep up that , which God having accomplished the utmost of his design by and upon , would lay aside . And this season was fully evidenced to all the world , by the gathering of the people to the Shilo , or the coming in of the Nations to partake in the blessing of faithful Abraham , Mic. 4.1 , 2. Of their Church-State there were two Principal parts : The Temple its self ; and the Worship performed in it : The first of these ( as was the Tabernacle ) was set up to typifie him in whom the fulness of the Godhead should dwell bodily ; and the latter the same Person , as he was himself to be the great High Priest and Sacrifice . Both these also were to be continued until the coming of the Messiah , but by no endeavours afterwards . Hence was that Promise of the glory of the second House , built after the Captivity , and restored by Herod , because of his coming unto it who was signified by it , Hag. 2.9 . Malach. 3.1 . He was to come whilest that Temple was standing , after which it was to be of no more use . And therefore Ezekiel describes a third spiritual Temple to succeed in the room thereof . The condition of their Sacrifices was the same ; Therefore Daniel fore-telling the coming of the Messiah four hundred and ninety years after the Captivity , adds that upon his death the daily Sacrifice must cease for ever , and a total desolation ensue , on all the things that were used for the end accomplished , Dan. 9.24 , 25 , 26 , 27. The Nation , State , Temple , Sacrifices , being set apart , set up , and designed for no other end but to bring him forth , he was to come whilest they were standing and in use , after which they were none of them to be allowed a being upon their old foundation . This is that which the Apostle pointed at in mentioning the last dayes , that they might consider in what condition , the Church and People of the Jews then were . To discover the evidence of this demonstration , as confirmed in our Prolegomena , I shall here also briefly add some considerations of the miserable entanglements of the Jews in seeking to avoid the Argument here intimated unto them by the Apostle . It is a common Tradition among them , that all things were made for the Messiah ; whereby they do not intend as some have imagined , the whole old Creation , but all things of their Church State and Worship . So the Targum , Psal. 40.8 . in the person of the Messiah ; I shall enter into life eternal when I study in the volume of the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that was written for my sake . By the Law they understand their all . All depended on their Messiah , all was written for him . They see by experience that there was a coincidence of all these things in the last dayes when Jesus came . No sooner had he done his work , but Scepter and Scribe departed from Judah . They ceased to be a Church and Nation . The Temple which the Lord whom they formerly sought came to , was destroyed ; their Sacrifices wherein they trusted , caused to cease , and the Nations of the Earth were gathered into the faith of Abraham . From that time they have no more been a people ; nor have had any distinction of Tribes , or Families , Temple , Priesthood , or Sacrifice ; nor any hope of a retrivement into their pristine condition . Let us then see what course they do , or have taken to countenance themselves in their infidelity . Two wayes to relieve themselves they have fixed on . 1. Granting that the Messiah was to come to their Government and Worship , they laboured to keep them up , and to restore them being cast down , that so they might prolong their expectation of that to come , which indeed was already past . This in the righteous and holy Providence of God proved the means of their ruine . For their endeavour to maintain their Liberty , Rule , and Government after the coming of the Messiah , was the cause of the utter overthrow of all Rule , Authority and publick Worship amongst them by Vespasian and Titus his Son. Their endeavour , to restore themselves into a State and People under their false Messiah Barcosbi , was the means of their utter desolation from all hopes of being a people and Nation any more by Adrian ; as also of their extermination for ever out of that Countrey , wherein they were separated from all Nations for that End which God appointed unto them . After this , once more , still to avoid the thoughts that the Messiah was come , and had put an end unto their former condition , they endeavoured and were encouraged by Julian the Emperour to rebuild their Temple , and restore their Sacrifices . And this attempt also God turned to their further confusion . For whereas in former dayes in the building of the Temple he encouraged and supported them against all difficulties and oppositions ; being now upheld and strengthened by the favour and wealth of the Roman Empire in the same work , he sets himself against them , and scatters them with no less indignation , than he did the builders of Babel of old . When he would have a Temple amongst them , he punished them with famine for building their own houses , and suffering his to lye waste , Hag. 2. v. 8 , 9 , 10 , 11. Now they may build houses for themselves where they please ; but if they take in hand to build a Temple , God is against them . This State of theirs being now continued sixteen hundred years , were not blindness come upon them to the utmost , they could not but see , that it is not the Will of God , that they should be a People , State , or Church on the former account any more . What then is become of their Messiah , who was to come unto them whilest they were so ; seeing they were so by their own confession only for his sake ? This puts their latter Masters to their last miserable shifts . For , 2. Contrary to the open nature of all things relating unto them from the appropriating of the Promise to the Family of Abraham , contrary to the whole design of the Scripture , and the express testimonies of it before mentioned , with many other to the same purpose , they deny that their Messiah was to come to them , or at least to abide with them for the work whereunto he was destinated , whilest their State , Temple and Sacrifices continued . In the management of this shift of unbelief , they are wofully divided amongst themselves . 1. For the Continuance of their State , untill the coming of the Messiah , Gen. 49.11 . Some say , that by Shilo the Messiah is not intended ; who are confuted by their own Targums , all rendring the word Messiah , and the constant Tradition of the Elder Doctors ; Some that by the Scepter and Scribe , that the Rod of Affliction and Instruction only are intended ; which is a gloss evidently contrary to the design of the Prophecy , the use of the words in all places where their sense is not restrained by evident circumstances , the Targums , all Old Writers ; asserting that which was not peculiar to Judah , nor true in its self , that Tribe having for so long a season enjoyed as flourishing a condition as any people in the world , as good as the Jews look for under the Messiah . This State then is utterly gone , and their Messiah as it seems not come . 2. What say they unto their Temple , that second House whereunto he was to come , and so render the glory of it greater than that of the former , Hag. 2. Mal. 3. Of old they unanimously agreed , that he was born whilest the Temple stood , or that day that it was destroyed , as Aben Exra confesseth on Isa. 53. Many stories out of them might be told to this purpose ; where he was born , how , and of whom , to whom it was revealed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who saw him , where he was disposed of , where he is ; but being all the fancies of idle curious heads , and unbelieving hearts , which St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 4.7 . prophane and old wives fables , we shall not trouble the Reader with them . Abarbinel who in corrupting the Prophecies concerning the Messiah hath a reach beyond his fellows , affirms that Haggai speaks not of the Second , but of a Third Temple to be built under the Messiah ; but this is nothing but a bold contradiction of the Prophet , who three or four times signally declares that he spake of that House which was then building , which their eyes saw , and which so many contemned as not to be compared with the former , Ch. 1.4 . this House , Ch. 2.7 . This House , v. 8. This House , so v. 18. Others say , that the glory of that House did not consist in the coming of the Messiah unto it , but in its duration and continuance ; for it stood ten years longer than the former ; But this also is contrary , 1. To the Catholick perswasion of their fore-fathers , Targums , Talmuds , and all antient Doctors : 2. To experience ; for what could the miserable languishing of ten years by that House , whilest it was by their own confession a Den of Thieves , contribute unto it to enable it to vye for glory with that wonder of the world the Temple of Solomon , in comparison whereof their fore-fathers thought it no more than some of them of old thought themselves compared to the Sons of Anak . 3. To the Truth ; affirming , that the glory of that House was to consist in the coming of the Lord , whom they sought , the desire of all Nations unto it : All which things are vindicated in our Prolegomena . 3. Their Temple being utterly destroyed as well as their State , and their Messiah not yet come , what think they of their Sacrifices ? Daniel tells them that he was to come , and to be cut off , before the ceasing of the daily Sacrifices ; But they must confess that all Sacrifices are long since utterly ceased ; for surely their offering of a Cock to the Devil on the day of Expiation , is no continuance of them . Some say that the Messiah intended by Daniel was King Agrippa whom Vespasian slew at Rome . But this obstinacy is intolerable ; that a Semi-Pagan as Agrippa was , should be their Messiah so honourably foretold of , is a figment , which whatever they pretend , themselves believe not . Nor was Agrippa slain or cut off , but lived in peace to the day of his death . The most of them know not what to say , but only object that the computation of Daniel is dark and obscure , which Christians themselves are not agreed about . Concerning which I must refer the Reader to our Proiegomena , as also for the full and large handling of the things here by the way only touched upon . This makes it evident who were the Persons who were spoken unto in these last dayes , TO VS . That is the members of the Judaical Church , who lived in the dayes of the Personal Ministry of Christ , and afterwards under the preaching of the Gospel unto that day ; Chap. 2.3 . The Jews of those dayes were very apt to think that if they had lived in the times of the former Prophets , and had heard them delivering their message from God , they would have received it with a cheerful obedience ; their only unhappiness they thought was , that they were born out of due time as to prophetical Revelations ; This is intimated of them , Mat. 23.30 . The Apostle meeting with this perswasion in them , minds them that in the Revelation of the Gospel , God had spoken to themselves ; the things they so much desired , not questioning but that thereon they should believe and obey . If this word then they attend not unto , they must needs be self-condemned . Again that care and love which God manifested towards them , in speaking immediately unto them required the same obedience ; especially considering the manner of it , so far excelling that which before he had used towards the Fathers ; of which afterwards . And these are two instances of the Comparison instituted , relating unto Times and Persons . The next difference respects the manner of these several Revelations of the will of God , and that in two particulars . For ( 1. ) The former was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by divers parts , one after the other ; The branch of the Antithesis that should answer hereunto is not expressed , but implyed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at once . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by many parts , and so consequently at sundry times . The gradual discovery of the mind and will of God , by the addition of one thing after another at several seasons , as the Church could bear the light of them , and as it was subserving unto his main design of reserving all preheminence to the Messiah ; is that which is intended in this Expression . How all this is argumentative to the Apostles purpose will instantly appear . Take the expression absolutely to denote the whole progress of divine Revelation from the beginning of the world , and it comprizeth four principal parts or degrees , with those that were subservient unto them . The First of these was made to Adam in the Promise of the seed , which was the principle of faith and Obedience to the Fathers before the Flood ; and unto this were subservient all the consequent particular Revelations made to Seth , Enosh , Enoch , Lamech , and others before the Flood . The Second to Noah after the Flood in the Renewall of the Covenant , and establishing of the Church in his family , Gen. 8.21 . Chap. 9.9 , 10. whereunto were subservient the Revelations made to Melchisedech , Gen. 14.18 . and others before the calling of Abraham . The Third to Abraham in the restriction of the Promise to his seed , and fuller illustration of the nature of it , Gen. 12.1 , 2 , 3 , 4. Chap. 15.11 , 12. & 17.1 , 2. Confirmed in the Revelations made to Isaac , Gen. 26.24 . Jacob , Gen. 49. Joseph , Heb. 11.22 . and others of their Posterity . The fourth to Moses in the giving of the Law , and erection of the Judaical Church in the Wilderness , unto which there were three principal heads of subservient Revelations : 1. To David , which was peculiarly designed to perfect the Revelation of the will of God concerning the Old Testament-Worship in those things that their Wilderness condition was not capable of , 1 Chron. 23.25 , 26 , 27 , 28. Chap. 28.11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. To him we may joyn Solomon , with the rest of the Prophets of their dayes . 2. To the Prophets after the division of the Kingdom unto the Captivity , and dureing the Captivity ; to whom pleading with the people about their defection by Sin and false Worship , was peculiar . 3. To Ezra , with the Prophets that assisted in the Reformation of the Church after its return from Babylon , who in an especial manner , excited the people to an expectation of the coming of the Messiah . These were the principal parts and degrees of the Revelation of the will of God from the foundation of the world until the coming of Christ in his fore-runner John the Baptist. And all this I have fully handled and unfolded in my Discourse of the rise , nature and progress of Scripture Divinity or Theology . But as I shewed before , if we attend unto the special intention of the Apostle , we must take in the date of these Revelations , and begin with that to Moses , adding to it those other subservient ones mentioned peculiar to the Judaical Church , which taught and confirmed the Worship that was established amongst them . This then is that , which in this word the Apostle minds the Hebrews of ; namely , that the will of God concerning his Worship and our obedience was not formerly revealed all at once to his Church , by Moses or any other ; but by several parts and degrees , by new additions of Light , as in his infinite Wisdom and Care he saw meet . The close and last hand was not to be put unto this work before the coming of the Messiah . He , they all acknowledged , was to reveal the whole Counsel of God , John 4.25 . after that his way had been prepared by the coming of Elias , Mal. 4 until when they were to attend to the Law of Moses , with those Expositions of it which they had received , v. 4 , 5. That was the time appointed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to seal , compleat , and finish , Vision and Prophet ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to seal up sin , or as we render it , to make an end of sin , or the Controversie about it , which had held long agitation by Sacrifices , that could never put an end to that quarrel , Heb. 10.1 , 2 , 14. Now in this very first word of his Epistle , doth the Apostle clearly convince the Hebrews of their mistake in their obstinate adherence unto Mosaical Institutions . It is as if he had bidden them consider the way whereby God revealed his will to the Church hitherto . Hath it not been by parts and degrees ? Hath he at any time shut up the Progress of Revelation ? Hath he not alwayes kept the Church in expectation of new Revelations of his mind and will ? did he ever declare that he would add no more unto what he had commanded , or make no alteration in what he had instituted ? What he had revealed was to be observed , Deut. 27.29 . and when he had revealed it : but untill he declare that he will add no more , it is folly to account what is already done , absolutely compleat and immutable . Therefore Moses when he had finished all his work in the Lords house , tells the Church , that God would raise up another Prophet like him ; that is , who should reveal new Laws and Institutions as he had done , whom they were to hear and obey on the penalty of utter extermination , Deut. 18.18 . And this discovers the obstinacy of the Modern Jews , who from the dayes of Maimonides , who dyed about the year of our Lord 1104. have made it one of the fundamental Articles of their Religion , which they have inserted in their Prayer Books , that the Law of Moses is never to be changed , and that God will never give them any other Law , or Rule of Worship : and as they further ground that Article in Ezrim Vearba , printed in the end of Bombergs Bibles , they affirm , that nothing can be added unto it , nothing taken away from it , no alteration in its obligation be admitted ; which is directly contrary both to the Truth , and to the Confession of all their Predecessors , who looked for the Messiah , as we shall afterwards declare . In Opposition to this Gradual Revelation of the mind of God under the Old Testament , the Apostle intimates that now by Jesus the Messiah , the Lord hath at once begun and finished the whole Revelation of his Will according to their own hopes and expectation . So Jude 3. The Faith was once delivered unto the Saints : not in one day , not in one Sermon ; or by one Person , but at one season , or under one dispensation , comprizing all the time from the entrance of the Lord Christ upon his Ministry , and the closing of the Canon of Scripture , which period was now at hand . This Season being once past and finished , no new Revelation is to be expected to the end of the world . Nothing shall be added unto , nor altered in the Worship of God any more . God will not do it , men that attempt it , do it on the price of their souls . 2. God spake in the Prophets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after divers sorts or manners . Now this respects either the various wayes of Gods revealing himself to the Prophets , by Dreams , Visions , Inspirations , Voices , Angels , every way with an equal evidence of their being from God ; or the wayes of his dealing with the Fathers by the Prophets , by promises , threats , gradual discoveries of his Will , special Messages and Prophecies , publick Sermons and the like . The latter , or the various wayes of the Prophets delivering their Messages to the People from God is principally intended , though the former be not excluded , it being that , from whence this latter variety did principally arise and flow . In opposition hereunto the Apostle intimates , that the Revelation of God and his will by Christ was accomplished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in one only way and manner , by his preaching the Gospel who was anointed with the Spirit without measure . The last difference , or instance in the Comparison , insisted on by the Apostle is , that of old God spake in the Prophets , but now in the Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say most Expositors , in for by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as Luke 1.70 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the mouth of the holy Prophets ; But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb . 12. God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses . The certainty of the Revelation and presence of God with his word is intimated in the Expression . So the word of the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the hand of this or that Prophet . They were but instruments to give out , what from God they had received . Now these Prophets in whom God spake of Old , were all those who were divinely inspired and sent to reveal his Will and Mind , as to the duty of the Church , or any special concernment of his Providence in the Rule and Government thereof , whether they declared the inspirations they had , or Revelations they received , by word of mouth , or by writing . The Modern Jews make a distinction between the Gift of Prophecy and the Inspiration of the Holy Ghost , following Maimonides in his More Nebuchim part . 2 : cap. 32. His opinion , which he calls the opinion or sentence of the Law , about Prophecy in general is the same with that of the Gentile Philosophers as he professeth . In one thing only he differs from them ; namely , that Prophecy doth not so necessarily follow after due preparation , as that a man cannot but prophesie who is rightly prepared ▪ But the Gift of Prophecy , he asserts wholly to depend on the temperature of the brain , natural and moral exercises for the preparing and raising of the imagination , upon which divine visions will succeed . A brain-sick imagination , confounding divine Revelation with Phanatical distempers . But in the eleven degrees of Prophecy which he assigns , and attempts to prove by instances out of Scripture , he placeeth that of inspiration by the Holy Ghost in the last and lowest place . And therefore by the late Masters is the Book of Daniel cast into this latter sort , though eminently prophetical , because they are so galled with his predictions and calculations ; other Reason of that disposition none readily occurs . And this is the ground of their disposition of the Books of the Scripture , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Law , or five Books of Moses , given in the highest way and degree of Prophecy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of two sorts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●nd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets , first ( or Books Historical ) and the latter ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Books written by inspiration of the Holy Ghost . Of the ground of which distinction see Kimchi in his Preface to the Psalms . Their mistake lyes in this , That Prophecy consists principally in ▪ and is distinguished into several degrees , by the manner of Revelation ; as by Dreams , Visions , Appearances of Angels , or men , and the like . But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Prophet , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prophecy , are of a larger signification then that pretended , as Numb . 11.29 . 1 Sam. 10.5 . 1 Chron. 25.1 , 2 , 3. will appear ; So that which made any Revelation to be Prophecy in that sense , as to be an infallible rule for the guidance of the Church , was not the means of communicateing it to the Prophets ; but that inspiration of the Holy Ghost which implanted upon their minds , and gave forth by their Tongues , or Pens , that which God would utter in them , and by them , 2 Pet. 1.20 , 21. In answer unto this speaking of God in the Prophets , it is asserted , that in the Revelation of the Gospell , God spake in his Son. This is the main hinge on which all the Arguments of the Apostle in the whole Epistle do turn ; this bears the stress of all the inferences afterwards by him insisted on . And therefore having mentioned it , he proceeds immediately unto that description of him , which gives evidence to all that he draws from this consideration . Now because no one Argument of the Apostle can be understood , unless this be rightly stated , we must on necessity insist somewhat largely upon it ; and unto what we principally intend , some previous observations must be premised . 1. I take it at present for granted , that the Son of God appeared unto the Prophets under the Old Testament . Whether ever he spake unto them immediately , or only by the Ministry of Angels , is not so certain . It is also granted , that there was in Vision sometimes signs or representations of the Person of the Father , as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament , is acknowledged by the Antients , and is evident in Scripture : See Zech. 2.8 , 9 , 10 , 11. And he it was who is called the Angel , Exod. 23.20 , 21. The reason that is pleaded by some , that the Son of God was not the Angel there mentioned , namely , because the Apostle sayes that to none of the Angels was it said at any time , thou art my Son , this day I have begotten thee , which could not be affirmed , if the Son of God were that Angel , is not of any force . For notwithstanding this assertion , yet both the Antient Jews and Christians generally grant , that it is the Messiah that is called the Angel of the Covenant , Mal. 3.1 . though the Modern Jews foolishly apply that name to Elias , whom they fancy to be present at Circumcision , which they take to be the Covenant ; a priviledge as they say , granted him upon his complaint , that the Children of Israel had forsaken the Covenant , 1 Kings 29.14 . that is , as they suppose , neglected Circumcision . The Apostle therefore speaks of those who were Angels by nature , and no more , and not of him who being Jehovah the Son , was sent of the Father , and is therefore called his Angel or Messenger , being so only by Office. And this appearance of the Son of God , though not well understanding what they say , is acknowledged by sundry of the Postalmudical Rabbins . To this purpose very considerable are the words of Moses Gerundensis , on Exod. 23. Iste Angelus si rem ipsam dicamus , est Angelus Redemptor , de quo scriptum est , quoniam nomen meum in ipso est . Ille inquam Angelus qui ad Jacob dicebat , Ego Deus Bethel . Ille de quo dictum est , & vocabat Mosen Deus de rubo . Vocatur autem Angelus quia mundum gubernat . Scriptum est enim eduxit nos ex Aegypto . Praeterea scriptum est , & Angelus faciei salvos fecit eos . Nimirum ille Angelus qui est Dei facies ; de quo dictum est , facies mea praeibit & efficiam ut quiescas ; denique ille Angelus est de quo Vates , subito veniet ad Templum suum Dominus quem vos quaeritis , Angelus faederis quem cupitis . The Angel if we speak exactly , is the Angel the Redeemer , of whom it is written , my name is in him ; that Angel which said unto Jacob , I am the God of Bethel : He of whom it is said , God called unto Moses out of the Bush. And he is called the Angel , because he governeth the world . For it is written , Jehovah brought us out of Egypt ; and elsewhere he sent his Angel , and brought us out of Egypt . And again , it is written , and the Angel of his presence [ face ] saved them ; namely , the Angel which is the Presence [ face ] of God ; of whom it is said , my presence [ face ] shall go before thee , and I will cause thee to rest : Lastly , that Angel of whom the Prophet speaks , the Lord whom you seek shall suddenly come to his Temple , the Angel of the Covenant whom you desire . To the same purpose speaks the same Author on Exod. 33.14 . My presence shall go before thee ; Animadverte attentè quid ista sibi velint . Moses enim & Israelitae semper optavêrunt Angel●m : primum ; cae●●rùm , quis ille esset verè intelligere non py●uer●●t . Neque ●nim ab al●is percipiebunt , n●que prophetica notione satis assequebantur . Atqui facies Dei ipsum significat Deum — And again , Facies mea praecedet , hoc est , Angelus foederis quem vós cupitis . Observe diligently what is the meaning of these words ; for Moses and the Israelites alwayes desired the principal Angel ; but who he was they could not perfectly understand : for they could neither learn it of others , nor attain it by Prophecy ; but the presence of God , is God himself . My presence [ face ] shall go before thee ; that is , the Angel of the Covenant whom ye desire . Thus he ; to which purpose others also of them do speak ; though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not . This was the Angel whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Moses prayed for on Joseph , Deut. 33.13 . and whom Jacob made to be the same with the Go● that fed him all his dayes , Gen. 48.15 , 16. whereof we have treated largely before . The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church , he it was who immediately dealt with it in things which concerned its instruction and edification . Neither doth this hinder but that God the Father may yet be asserted , or that he is in this place , to be the fountain of all Divine Revelation . 2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken , and the Son of God as incarnate , revealing the will of God immediately to the Church . This is the difference here insisted on by the Apostle . Under the Old Testament the Son of God in his Divine Person , instructed the Prophets in the will of God , and gave them that Spirit on whose Divine Inspiration their infallibility did depend , 1 Pet. 1.11 . but now in the Revelation of the Gospel taking his own humanity ; or our Nature hypostatically united unto him , in the room of all the internuncii or prophetical Messengers he had made use of , he taught it immediately himself . There lyes a seeming exception unto this distinction in the giving of the Law ; for as we affirm , that it was the Son by whom the Law was given , so in his so doing he spake immediately to the whole Church , Exod. 20.22 . The Lord said , I have talked with you from Heaven . The Jews say , that the people understood not one word of what was spoken , but only heard a voice , and saw the terrible appearances of the Majesty of God ; as v. 18. for immediately upon that sight , they removed and stood afar off ; And the matter is left doubtful in the repetition of the story , Deut. 5.4 . It is said indeed the Lord talked with you face to face in the Mount ; but yet neither do these words fully prove that they understood what was spoken , and as it was spoken , but only that they clearly discovered the presence of God delivering the Law : for so are those words expounded in v. 5. I stood saith Moses , between the Lord and you at that time , to shew you the word of the Lord , for you were afraid by reason of the fire , and went not up unto the Mount ; that is , you understood not the words of the Law , but as I declared them unto you ; and it being so , though the Person of the Son caused the words to be heard , yet he spake not immediately to the whole Church , but by Moses . But Secondly , We shall afterwards shew , that all the voices then heard by Moses or the people , were formed in the air by the Ministry of Angels , so that they heard not the immediate voyce of God. Now in the last dayes did the Lord take that work into his own hands , wherein from the foundation of the world he had employed Angels and Men. 3. Though the Apostles argument arise not immediately from the differing wayes of Gods revealing himself to the Prophets , and to Christ , but in the difference that lyes in his immediate speaking unto us in Christ the Son , and his speaking unto the Fathers in the Prophets , yet that former difference also is intimated by him , in his affirming , that he spake to them variously or diversly , as hath been declared , and therefore we must consider that also ; And herein we are to obviate the great Judaical prejudice against the Gospel ; to which end observe , 1. That though the Apostle mentions the Prophets in general , yet it is Moses whom he principally intends . This is evident in the Application of this Argument which he makes in particular , Chap. 3.3 . where he expresly prefers the Lord Jesus before Moses by name , in this matter of Ministring to the Church in the name of God. For whereas , as was before intimated , the Apostle mannages this thing with excellent Wisdom in this Epistle , considering the inveterate prejudices of the Hebrews in their adhering unto Moses , he could not mention him in particular , until he had proved him whom he preferred above him , to be so excellent and glorious , so far exalted above Men and Angels , that it was no disreputation to Moses to be esteemed inferiour to him . 2. That the great Reason why the Jews adhered so pertinaciously unto Mosaical Institutions was their perswasion of the unparallel'd excellency of the Revelation made to Moses . This they retreated unto , and boasted of when they were pressed with the Doctrine and Miracles of Christ , John 9.28 , 29. And this was the main foundation in all their contests with the Apostles , Acts 15.1 . Chap. 21.21 , 28. And this at length they have made a principal root or fundamental Article of their Faith , being the fourth of the thirteen Articles of their Creed ; namely , that Moses was the most excellent and most sublime among the Prophets , so far above that excellency , that degree of wisdom and honour which men may attain unto , that he was equal to Angels . This Maimonides the first disposer of their Faith into fundamental Articles expounds , at large , More Nebuch . p. 2. cap. 39. Declaravimus , saith he , quod Prophetia Mosis doctoris nostri ab omnium uliorum Prophetiis differat ; dicemus nunc quod propter solam illam apprehensionem ad legem vocati sumus ; quia nempe vocationi illi qua Moses nos vocavit simiis neque antecessit ab Adamo primo ad ipsum usque neque etiam post ipsum apud ullum Prophetam sequuta est ; sic fundamentum Legis nostrae est quod in aeternum finem non sit habitura vel abolenda , ac propterea , etiam ex sententia nostra , alia lex nec unquam fuit , nec erit praeter unicam hanc Legem Mosis Doctoris nostri . We have declared , that the Prophecy of Moses our Master , differed from the Prophecies of all others ; Now we shall shew that upon the account of this perswasion alone , ( namely , of the excellency of the Revelation made unto Moses ) we are called to the Law. For from the first Adam to him , there was never any such call ( from God ) as that wherewith Moses called us , nor did ever any such ensue after him . Hence is it a fundamental Principle of our Law ; that it shall never have an end , or be abolished ; and therefore also it is our Judgement that there was never any other ( divine ) Law , nor ever shall be , but only this of our Master Moses . This is their present perswasion ; it was so of old . The Law and all Legal Observances are to be continued for ever : other way of worshipping God there can be none : and this upon the account of the incomparable Excellency of the Revelation made to Moses . To confirm themselves in this prejudicate apprehension , they assign a fourfold preheminency to the Prophecy of Moses above that of other Prophets ; and these are insisted on by the same Maimonides in his explication of Cap. 10. Tractat. Sanedr . and by sundry others of them . 1. The first they fix on is this ; that God never spake to any Prophet immediately , but only to Moses ; to him he spake without Angelical Mediation . For so he affirms that he spake to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mouth to mouth , Numb . 12.13 . 2. All other Prophets , they say , received their visions either in their sleep , or presently after their sleep , but Moses in the day time standing between the Cherubims , Exod. 29.52 . And , 3. That when other Prophets received their Visions or Revelations , although it was by the mediation of Angels , yet their nature was weakened by it , and the state of their bodies , by reason of the consternation that befell them , Dan. 10.8 . but Moses had no such perturbation befalling him when the Lord spake unto him , but it was with him , as when a man speaks unto his friend . 4. That other Prophets had not inspirations and Answers from God at their own pleasures , but sometimes were forced to wait long , and pray for an answer before they could receive it . But Moses was wont when he pleased to say , stay and I will hear what God will command you , Numb . 9.9 . So they . And to reconcile this unto what is elsewhere said , that he could not see the face of God and live , they add , that he saw God not immediately but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in speculo or speculari , ( a word formed from the Latin , ) in a glass : an expression which the Apostle alludes unto , 1 Cor. 13.12 . only they add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other Prophets saw through nine perspectives ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Moses saw through one only : Vaiikra Rabba . sec. 1. whereunto they add , that his Speculum was clear and lucid ; theirs spotted . It must be granted , that Moses being the Law-giver and first Revealer of all that Worship in the observation whereof the Judaical Church State ●nd Priviledge of that people did consist , had the preheminency above the succeeding Prophets , whose Ministry chiefly tended to instruct the people in the nature , and keep them to the observation of his Institutions . But that all these things by them insisted on , were peculiar to him , it doth not appear ; nor if it did so , are the most of them , of any great weight or importance . The first is granted ; and a signal Priviledge it was ; God spake unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , face to face , Exod. 33.11 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mouth to mouth , Numb . 12.13 . and this is mentioned as that which was peculiar to him above the Prophets which should succeed him in the Ministry of that Church . But that Moses saw the essence of God , which the Jews contend from those words , is expresly denyed in the Text it self . For even then when it was said , that God spake to him face to face , it is also affirmed that he did not , nor could see the face of God , Exod. 33.20 . See John 1.17 , 18. Both those expressions intend only that God revealed himself unto him in a more clear and familiar way than he had done unto other Prophets , or would do , whilest that administration continued . For although the things which he revealed to , and by other Prophets , were more clear ▪ evident and open to the understanding of believers , than they were in the Revelation made to Moses , ( they being intended as Expositions of it , ) yet in the way of the Revelation its self , God dealt more clearly and familiarly with Moses , than with any other Prophet of that Church whatever . The Second difference assigned is vain . Of the times and seasons wherein the Prophets received their Visions there can be no determinate rule assigned . Many of them were at ordinary seasons , whilest they were waking , and some about the employment of their Callings , as Amos , Chap. 7. v. 15. The Third also about the consternation of Spirit which befell other Prophets is groundless . Sometimes it was so with them , as the instance of Daniel proves , Chap. 7.28 . Chap. 10. v. 8. and so it befell Moses himself , Heb. 12.21 . which if we attain to that place we shall prove the Jews themselves to acknowledge . Ordinarily it was otherwise , as with him , so with them , as is manifest in the whole story of the Prophets . There is the same mistake in the last difference assigned . Moses did not so receive the Spirit of Prophecy , as that he could at his own pleasure reveal those things which were not discoverable but by that Spirit ; or speak out the mind of God infallibly in any thing for the use of the Church without actual inspiration as to that particular , which is evident from the mistake that he was under as to the manner of his Government which he rectified by the advise of Jethro , Exod. 18.19 . And likewise in other Instances did he wait for particular Answers from God , Numb . 15.34 . To have a comprehension at once of the whole Will of God concerning the obedience and salvation of the Church , was a Priviledge reserved for him who in all things was to have the preheminence . And it seems that Maimonides himself in his exaltation of Moses excepted the Messiah . For whereas in the Hebrew and Latin Copies of More Nebuch . part . 2. cap. 45. there are these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Buxtorf . renders , est gradus hic etiam praestantissimorum consiliariorum Israelis , this is the degree ( in Prophecy ) of the Counsellors of Israel ; the Arabick or Original hath ; And this also is the degree of the Messiah of Israel , who goeth before , or excelleth all others , that is , in point of Prophecy . Not to follow them in their imaginations , the just priviledges of Moses above all other Prophets lay in these three things . 1. That he was the Law-giver , or Mediator by whom God gave that Law , and revealed that Worship , in the observation whereof , the very being of the Judaical Church did consist . 2. That God in the Revelation made unto him , dealt in a more familiar and clear manner , as to the way of his outward dealing , than with any other Prophets . 3. In that the Revelation made unto him , concerned the ordering of the whole house of God , when the other Prophets were employed only about particulars built on his foundation . In these things consisted the just and free preheminence of Moses , which whether it were such as would warrant the Jews in their obstinate adherence to his Institutions upon their own Principles shall be enquired into . But before we manifest that indeed it was not , the Revelation of the mind of God in and by the Son , which is compared with , and preferred before and above this of Moses , must be unfolded ; and this we shall do in the ensuing Observations . 1. The Lord Jesus Christ by vertue of the Vnion of his Person , was from the womb filled with a perfection of Gracious Light and Knowledge of God and his Will. An actual exercise of that Principle of holy Wisdom wherewith he was endued , in his infancy , as afterwards , he had not , Luke 2.52 . Nor had he in his humane nature an absolutely infinite comprehension of all individual things past , present and to come , which he expresly denyes , as to the day of Judgement , Mat. 24.36 . Mark 13.32 . but he was furnish●d with all that Wisdom and Knowledge which the humane nature was capable of , both as to principle and exercise , in the condition wherein it was , without destroying its finite being , and variety of conditions from the Womb. The Papists have made a vain Controversie about the knowledge of the humane soul of Christ. Those whom they charge with error in this matter affirm no more than what is expresly asserted in the places of Scripture above mentioned ; and by their answers unto those places , it is evident how little they care what scorn they expose the Scripture and all Religion unto , so they may secure their own mistakes . But this Wisdom whatever it were , is not that whereby God so revealed his mind unto him , as thereby to be said to speak to us in him . He had it by his Vnion , and therefore immediately from the Person of the Son , sanctifying that nature by the Holy Ghost which he took into subsistence with himself . But the Revelation , by which God spake in him unto us , was in a peculiar manner from the Father , Revel . 1.1 . and as we have shewed , it is the Person of the Father that is here peculiarly spoken of . And hence the enquiry of some on this place , how the Second Person revealed himself to the humane nature , is not to the purpose of it . For it is the Person of the Father that is spoken of : So that , 2. The Commission , M●ssion and furnishing of the Son as incarnate and Mediator with abilities for the declaration of the mind and will of God unto the Church , were peculiarly from the Father . For the whole work of his Mediation he received command of the Father , John 10.18 . and what he should speak , John 12.4 . according to which commandment he wrought and taught , John 14.31 . Whence that is the common Periphrasis whereby he expressed the Person of the Father , he that sent him , as also he that sealed and anointed him . And his Doctrine on that account he testified , was not his , his own , that is primarily or originarily as Mediator , but his that sent him , John 7.16 . It was from the Father that he heard the word , and learned the Doctrine that he declared unto the Church . And this is asserted where ever there is mention made of the Fathers sending , sealing , anointing , commanding , teaching him ; of his doing the wi●l , speaking the words , seeking the Glory , obeying the commands of him that sent him ; See John 8.26 , 28 , 40. Chap. 14.10 . c. 15.15 . Revel . 1.1 . And in the Old Testament , Zech. 2.8 . Isa. 48.15 , 16 , 17. Chap. 50.4 . That blessed Tongue of the Learned whereby God spake in and by him , the refreshing word of the Gospel , unto poor weary sinners , was the gift of the Father . 3. As to the manner of his receiving of the Revelation of the Will of God , a double mistake must be removed , and then the nature of it must be declared . 1. The Socinians to avoid the force of those Testimonies which are urged to confirm the Deity of Christ , from the assertions in the Gospel that he who spake to the Disciples on earth , was then also in Heaven , John 3.13 . Chap. 6.35 , 51. Chap. 7.32 , 33 , 41 , 42 , 57 , 58. Chap. 8.29 . have broached a Mahumetan fancy , that the Lord Christ before his entrance on his publick Ministry , was locally taken up into Heaven , and there instructed in the mysterie of the Gospel , and the mind of God which he was to reveal ; Catech. Raccov . cap. 3. de Offic. Ch. Prophet . Quest. 4 , 5. Smalcius de Divinitat . Christi , cap. 4. Socin . Respons . ad Paraen . Vol. pag. 38 , 39. But ( 1. ) There was no cause of any such Rapture of the humane Nature of Christ , as we shall evidence in manifesting the way whereby he was taught of the Father , especially after his Baptism . ( 2. ) This imaginary Rapture is grounded solely on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Lord Christ in his whole Person was no more than a meer man. ( 3. ) There is no mention of any such thing in the Scripture , where the Fathers revealing his mind and will to the Son is treated of , which had it been , ought not to have been omitted . ( 4. ) The fancy of it is expresly contrary to Scripture , for ( 1. ) The Holy Ghost affirms , that Christ entered once into the Holy Place , and that after he had obtained eternal Redemption , Heb. 9.12 . which should have been his second entrance had he been taken thither before , in his humane nature ; so that coming of his into the world which we look for at the last day , is called his second coming , his coming again , because of his first entrance into it at his incarnation , Heb. 9.28 . ( 2. ) He was to suffer before his entry into Heaven and his glory therein , Luke 24.26 . And ( 3. ) As to the time of his Ascension which these men assign , namely , the forty dayes after his baptism , it is said expresly that he was all that time in the wilderness amongst the wild Beasts , Mark 1.13 . So that this figment may have no place in our enquiry into the way of the Fathers speaking in the Son. 2. Some lay the whole weight of the Revelation of the will of God unto Christ , upon the endowments of the Humane Nature by vertue of its Personal Vnion with the Eternal Word ; but this is wholly inconsistent with the many Testimonies before rehearsed , of the Fathers revealing himself unto him after that Vnion . Wherefore to declare the Nature of this Revelation , we must observe further . 4. That Jesus Christ in his divine Nature , as he was the Eternal Word and Wisdom of the Fathers , not by a voluntary communication , but eternal generation had an omnisciency of the whole nature and will of God , as the Father himself hath , because the same with that of the Father ; their will and wisdom being the same . This is the blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in-being of each Person , the one in the other , by vertue of their oneness in the same nature : Thus , as God , he had absolute omniscience . Moreover the mysterie of the Gospel , the especial Counsel and Covenant of it concerning the Redemption of the Elect in his blood , and the Worship of God by his Redeemed ones , being transacted between Father and Son from all eternity , was known unto him as the Son ; by vertue of his own personal transactions with the Father in the eternal Counsel and Covenant of it . See what we have elsewhere delivered concerning that Covenant . 5. The Lord Christ discharged his Office and work of Revealing the Will of the Father , in and by his humane nature ; that nature wherein he dwelt among us , Joh. 1.14 . For although the Person of Christ , God and man was our Mediator , Acts 20.28 . Joh. 1.14 , 18. yet his humane nature was that wherein he discharged the duties of his Office , and the principium quod of all his mediatory actings , 1 Tim. 2.5 . 6. This Humane Nature of Christ , as he was in it made of a woman made under the Law , Gal. 4.4 . was from the instant of its Vnion with the Person of the Son of God , an holy thing , Luke 1.35 . Holy , harmless , undefiled , separated from sinners , and radically filled with all that perfection of habitual Grace and Wisdom , which was or could be necessary to the discharge of that whole duty which as a man he owed unto God , Luke 2.40 , 49 , 52. Joh. 8.46 . 1 Pet. 2.22 . But , 7. Besides this furniture with habitual Grace for the performance of all holy obedience unto God , as a man made under the Law , there was a peculiar endowment with the Spirit without and beyond the bounds of all comprehensible measures that he was to receive as the great Prophet of the Church , in whom the Father would speak and give out the last Revelation of himself . This communication of the Spirit unto him , was the foundation of his sufficiency for the discharge of his Prophetical Office , Isa. 11.2 , 3. Chap. 48.16 . Chap. 61.1 , 2 , 3. Dan. 9.24 . As to the reality and being of this Gift of the Spirit , he received it from the womb ; whence in his infancy he was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 2.40 . filled with wisdom , wherewith he confuted the Doctors to amazement , v. 47. And with his years were these Gifts encreased in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he went forwards in wisdom and stature and favour , v. 52. But the full communication of this Spirit with special reference unto the discharge of his publick Office , with the visible pledge of it in the Holy Ghost descending on him in the shape of a Dove , he was made partaker of in his baptism , Matth. 3.16 . when also he received his first publick Testimony from Heaven , v. 17. which when again repeated , received the additional command of hearing him , Matth. 17.5 . designing the Prophet that was to be heard on pain of utter extermination , Deut. 18.18 , 19. And therefore he was thereupon said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 4.1 . full of the Holy Ghost , and sealed to this work by the sign foretold of God , Joh. 1.33 . This was the foundation of the Fathers speaking in the Son as incarnate . He spake in him by his Spirit , so he did in the Prophets of old , 2 Pet. 1.21 . And herein in general the Prophecy of Christ , and theirs did agree . It remaineth then to shew wherein his Preheminence above them did consist , so that the word spoken by him is principally and eminently to be attended unto , which is the Argument of that which the Apostle hath in hand in this place . 8. The Preheminencies of the Prophecy of Christ , above that of Moses , and all other Prophets were of two sorts : 1. Such as arose from his Person who was the Prophet . 2. Such as accompanied the nature and manner of the Revelation made unto him . 1. They arise from the infinite Excellency of his Person above theirs . This is that which the Apostle from the close of this verse insists upon to the very end of the Chapter , making his discourse upon it the basis of ensuing his exhortations . I shall therefore remit the consideration of it , unto its proper place . 2. There were sundry Excellencies that attended the very Revelation it self , made unto him , or his Prophecie as such : For , 1. Not receiving the Spirit by measure , Joh. 3.34 . as they all did , he had given unto him altogether , a comprehension of the whole will and mind of God , as to what ever he would have revealed of himself , with the mystery of our salvation , and all that obedience and worship which in this world he would require of his Church . It pleased the Father , that in him all fulness should dwell , Col. 1.19 . that is , of Grace and Truth , Joh. 1.17 . not granting him a transient irradiation by them , but a permanency and constant abode of them with him in their fulness ; all treasures of wisdom and knowledge being hid in him , Col. 2.3 . as their home and proper abiding place ; which made him of quick understanding in the fear of the Lord , Isa. 11.3 . All the Mysteries of the counsel between the Father and the Eternal Word for the salvation of the Elect , with all the ways whereby it was to be accomplished through his own blood , were known unto him ; as also were all the bounds , the whole extent of that Worship which his Church was to render unto God , with the assistance of the Spirit that was to be afforded unto them for that end and purpose . Hence the only reason why he did not at once reveal unto his Disciples the whole counsel of God , was not because all the treasures of it were not committed unto him , but because they could bear no other but that gradual communication of it , which he used towards them , Joh. 16.12 . But he himself dwelt in the midst of those treasures , seeing to the bottom of them . All other Prophets , even Moses himself , receiving their revelation by transient irradiations of their minds , had no treasure of truth dwelling in them , but apprehended only that particular wherein they were enlightned ; and that not clearly neither in its fulness and perfection , but in a measure of light , accommodated unto the Age wherein they lived , 1 Pet. 1.11 , 12. Hence the Spirit is said to rest on him , Isa. 11.2 , 3. and to abide on him , Matth. 3.16 . who did only in a transient act affect the minds of other Prophets ; and by an actual motion , which had not an habitual spring in themselves , cause them to speak or write the will of God , as an instrument of Musick gives forth a sound according to the skill of him that strikes it , and that only when it is so stricken or used . Hence , 2. The Prophets receiving their Revelations , as it were , by number and tale from the holy Ghost , when they had spoken or written what in particular at any season they had received from him , could not adde one word or syllable of the same infallibility and authority with what they had so received . But the Lord Christ having all the treasures of Wisdom , Knowledge , and Truth hid and laid up in him , did at all times , in all places , with equal infallibility and authority give forth the mind and will of God , even as he would ; what he so spake having its whole Authority from his speaking of it , and not from its consonancy unto any thing otherwise revealed . 3. The Prophets of old were so barely instrumental in receiving and revealing the will of God , being only servants in the house , Heb. 3.4 . for the good of others , 1 Pet. 1.11 . that they saw not to the bottom of the things by themselves revealed ; and did therefore both diligently read and study the books of them that wrote before their time , Dan. 9.2 . and meditated upon the things which the Spirit uttered by themselves , to obtain an understanding in them , 1 Pet. 1.10 , 11 , 12. But the Lord Jesus , the Lord over his own house , had an absolutely perfect comprehension of all the mysteries revealed to him and by him , by that divine Wisdom which always dwelt in him . 4. The Difference was no less between them in respect of the Revelations themselves made to them , and by them . For although the substance of the will and mind of God concerning salvation by the Messiah was made known unto them all , yet it was done so obscurely to Moses and the Prophets that ensued , that they came all short in the light of that Mystery to John the Baptist , who did not rise up in a clear and distinct apprehension of it , unto the least of the true Disciples of Christ , Matth. 11.11 . whence the giving of the Law by Moses to instruct the Church in that Mystery , by its types and shadows , is opposed to that Grace and Truth which were brought by Jesus Christ , Joh. 1.17 , 18. See Ephes. 3.8 , 9 , 10 , 11. Col. 1.26 , 27. Tit. 2.11 . 2 Tim. 1.10 . In these , and sundry other things of the like importance , had the Fathers speaking in the Son , the preheminence above his speaking in Moses and the Prophets ; for which cause the Apostle placeth this consideration in the head of his Reasonings and Arguments , for attendance unto , and observation of the things revealed by him . For even all these things have influence into his present Argument , though the main stress of it be laid on the excellency of his Person , of which at large afterwards . 6. We must yet further observe , that the Jews , with whom the Apostle had to do , had all of them an expectation of a new signal and final Revelation of the will of God , to be made by the Messias in the last days , that is of their Church state , and not as they now fondly imagine , of the world . Some of them indeed imagined that great Prophet promised Deut. 18. to have been one distinct from the Messias , Joh. 1.21 . but the general expectation of the Church for the full Revelation of the will of God , was upon the Messias , Joh. 4.25 . Of the same mind were their more antient Doctors , that retained any thing of the tradition of their Fathers ; asserting , that the Law of Moses was alterable by the Messias , and that in some things it should be so . Maimonides is the leader in the opinion of the eternity of the Law : whose Arguments are answered by the Author of Sepher Ikkarim , lib. 3. cap. 13. and some of them by Nachmanides . Hence it is laid down as a Principle in Neve shalom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the King shall be exalted above Abraham , be high above Moses , yea , and the ministring Angels . And it is for the excellency of the Revelation made by him , that he is so exalted above Moses . Whence Maimonides himself acknowledgeth , Tractat. de Regibus , that at the coming of the Messiah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden and deep things ( i. e. of the counsel of God ) shall be revealed or laid open unto all . And this perswasion they built on the Promise of a new Covenant to be made with them , not like the Covenant made with their fathers , Jerem. 31.32 , 33. Whence the Author before mentioned concludes , that it was the judgment of the antient Doctors , that they should receive a new Covenant from the mouth of God himself ; and all their Worship being annexed and subservient unto the Covenant that was made with them in Horeb , upon the removal of that Covenant , there was of necessity a new kind of Worship , subservient thereunto , to ensue . From all these observations we may evidently perceive wherein the force of the Apostles Argument doth lie , which he insists upon in this very entrance of his Discourse : rather insinuating it from their own Principles , than openly pressing them with its reason , which he doth afterwards . They acknowledged that the Messiah was to come , that he was to be in a special manner the Son of God , ( as we shall shew ; ) that in him God would ultimately reveal his mind and will unto them , and that this Revelation on many accounts would be far more excellent , than that of old made to and by Moses ; which that it was all accomplished in the ministery of Jesus Christ , and that unto themselves in the latter days of their Church , according to what was long before fore-told , he asserts and proves ; whence it was easie for them to gather , what a necessity of adhereing to his Doctrine and Institutions , notwithstanding any contrary pleas or arguings , was incumbent on them . But moreover the Apostle in these words hath opened the spring , from whence all his ensuing Arguments do flow ; in fixing on him who brought life and immortality to light by the Gospel . And from thence takes occasion to enter upon the Dogmatical part of the Epistle , in the description of the Person of Christ , the Son of God , and his Excellency , in whom God spake unto them , that they might consider with whom they had to do ; wherein he proceeds to the end of this Chapter . But before we proceed , we shall stay here a little to consider some things that may be a refreshment to Believers in their passage , in the consideration of those spiritual Truths , which for the use of the Church in general are exhibited unto us , in the words we have considered . And the first is this . I. The Revelation of the of Will God , as to all things concerning his Worship , our Faith and Obedience , is peculiarly and in a way of eminency from the Father . This is that which the Apostle partly asserts , partly takes for granted , as the head and spring of his whole ensuing discourse . And this shall now be a little further cleared and confirmed : to which end we may observe , 1. That the whole Mystery of his Will antecedently to the Revelation of it , is said to be hid in God , that is , the Father , Ephes. 3.9 . it lay wrapt up from the eyes of men and Angels , in his Eternal Wisdom and Counsel , Col. 1.26 , 27. The Son indeed , who is , and from eternity was in the bosome of the Father , Joh. 1.18 . as one brought up with him , his eternal delight and wisdom , Prov. 8.29 , 30. was partaker with him in this Counsel , v. 31. as also his eternal Spirit , who searches and knows all the deep things of God , 1 Cor. 2.10 , 11. but yet the rise and spring of this Mystery , was in the Father . For the order of acting in the blessed Trinity , follows the order of subsistence . As the Father therefore is the Fountain of the Trinity as to subsistence , so also to operation . He hath life in himself , and he gives to the Son to have life in himself , Joh. 5.26 . And he doth it by communicating unto him his subsistence by eternal Generation . And thence saith the Son , As my Father worketh , so I work , v. 17. And what he seeth the Father do , that doth the Son likewise , v. 19. not by imitation , or repetition of the like works ; but in the same works , in order of nature the will and wisdom of the Father , doth proceed ; so also is it in respect of the holy Ghost , whose order of subsistence denotes that of his of operation . 2. That the Revelation of the Mystery of the will of God , so hidden in the counsel of his will from Eternity , was always made and given out in the pursuit , and for the accomplishment of the purpose of the Father ; or that eternal purpose of the will of God , which is by the way of eminency ascribed unto the Father . Ephes. 1.8 , 9. He hath abounded towards us in all wisdom and prudence , having made known unto us the m●stery of his will , according to his good pleasure which he hath purposed in himself . It is the Father of whom he speaks , v. 3. Blessed be the God and Father of our Lord Jesus Christ. Now he abounds to us-wards in wisdom and prudence , or abundantly manifests his infinite wisdom in his dealing with us , by the Revelation of the mystery of his will ; and this he doth in pursuit of his good pleasure , which he purposed in himself ; or that purpose of his will which had its foundation solely in his good pleasure . This is the purpose of Election , as is declared , v. 3 , 4 5. And this purpose is peculiarly assigned unto him , Joh. 17.6 . 2 Thess. 2.13 . For the accomplishment of this purpose , or the bringing of those predestinated thereby , to the end purposed for them by the means ordained , for the praise of Gods glorious grace , is the whole Revelation of the will of God , first , and last , made . He spake in his Son , and he spake in him that he might manifest his Name ( himself and will ) to the men whom he gave him : for , saith the Son , thine they were , set apart for thee in thy eternal purpose , and thou gavest them unto me , Joh. 17.6 . And therefore Paul tells us , that in preaching of the Gospel , he endured all things for the elects sake , 2 Tim. 2.10 . knowing that it was for their salvation , that the mystery of it was revealed from the bosome of the Father , as God also had before taught him , Acts 18.11 . See Rom. 11.7 . chap 8.28 , &c. 3. This Purpose of God being communicated with , and unto the Lord Christ , or the Son , and so becoming the Counsel of peace between them both , Zech. 6.13 . He rejoycing to do the work that was incumbent on him for the accomplishment of it , Prov. 8.30 , 31 , 32. Psal. 40.7 , 8. it became peculiarly the care and work of the Father , to see that the inheritance promised him upon his undertaking , ( Isa. 53.10 , 11 , 12. ) should be given unto him . This is done by the Revelation of the will of God unto men , concerning their obedience and salvation , whereby they are made the l●t , the seed , the portion and inheritance of Christ. To this end doth the Lord , that is , the Father , who said unto the Lord the Son , Sit thou on my right hand , ( Psal. 110.2 . ) send the Rod of his power out of Sion , v. 2. and that by it to declare his rule even over his enemies , and to make his people , those given unto him , willing and obedient , v. 3. The inheritance given by the Father unto Christ , being wholly in the possession of another , it became him to take it out of the Vsurpers hand , and deliver it up to him , whose right it was ; and this he did , and doth by the Revelation of his mind in the preaching of the Word , Col. 1.12 , 13. And from these considerations it is , that 4. The whole Revelation and Dispensation of the will of God in and by the Word , is ( as was said ) eminently appropriated unto the Father . Eternal life ( the counsel , the purpose , ways , means , and procurer of it ) was with the Father , and was manifested to us by the word of truth , 1 Joh. 1.1 , 2. And it is the Father , that is , his will , mind , purpose , grace , love , that the Son declares , Joh. 1.18 . in which work he speaks nothing , but what he heard from , and was taught by the Father , Joh. 8.28 . And thence he says , the doctrine is not mine , ( that is , principally and originally ) but his that sent me , Joh. 7.16 . And the Gospel is called the Gospel of the glory of the blessed God , 1 Tim. 1.11 . which is a periphrasis of the Person of the Father , who is the Father of glory , Ephes. 1.17 . And we might also declare , that the great work of making this Gospel effectual on the minds of men , doth peculiarly belong unto the Father , which he accomplisheth by his Spirit , 2 Cor. 3.18 . c. 4.6 . But that is not our present business . Thus the Revelation of events that should befall the Church to the end of the world , that Christ signified by his Angel unto John , was first given him of the Father , Revel . 1.1 . And therefore though all declarations of God and his will , from the foundation of the world , were made by the Son the second Person of the Trinity , and his Spirit speaking in the Prophets , 1 Pet. 1.11 , 12 , 13. yet as it was not by him immediately , no more was it as absolutely so , but as the great Angel and Messenger of the Covenant , by the will and appointment of the Father . And therefore the very Dispensers of the Gospel are said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to treat as Embassadours about the business of Christ with men in the name of God the Father ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Apostle ; as if God the Father exhorted in and by us , 2 Cor. 5.20 . For to him doth this whole work principally relate . And from the appropriating of this work originally and principally to the Father , there are three things , that are particularly intimated unto us . 1. The Authority that is to be considered in it : the Father is the Original of all power and Authority ; of him the whole Family of Heaven and Earth is named , Ephes. 3.15 . He is the Father of the whole Family , from whom Christ himself receives all his Power and Authority as Mediator , Mat. 28.18 . which when his work is accomplished , he he shall give up again into his hand , 1 Cor. 15.28 . He sent him into the world , set him over his house , gave him command unto his work . The very name and Title of Father , carries Authority along with it , Mal. 1.6 . And in the disposal of the Church , in respect of this paternal power doth the Son affirm , that the Father is greater than he , Joh. 14.28 . And runs up the contempt of the word in the preaching of it by his Messengers , into a contempt of this Authority of the Father , he that refuseth you , refuseth me , he that refuseth me , refuseth him that sent me . The Revelation then and dispensation of the mind and will of God in the word , is to be considered as an act of Supream Soveraign Authority : requiring all subjection of Soul and Conscience in the receiving of it . It is the Father of the Family that speaks in this word ; he that hath all power and Authority essentially in him , over the souls and eternal conditions of them to whom he speaks . And what holy reverence , humility and universal subjection of soul to the word this in a particular manner requires , is easie to be apprehended . 2. There is also Love. In the Oeconomy of the blessed Trinity about the work of our Salvation , that which is eminently and in an especial manner ascribed unto the Father , is Love , as hath been at large elsewhere shewed , 1 Joh. 4.9 , 10 , 16. God , that is , the Father saith he , is Love. And how he exerts that property of his nature in the work of our Salvation by Christ , he there shews at large : So Joh. . 3.16 . Rom. 5.7 , 8. To be Love , full of Love , to be the especial spring of all fruits of Love , is peculiar to him as the Father . And from Love it is that he makes the Revelation of his Will whereof we speak , Deut. 7.8 . c. 33.3 . Psal. 147.19 , 20. 2 Cor. 5.18 , 19. It was out of infinite Love , mercy ▪ and compassion , that God would at all reveal his Mind and Will unto sinners . He might for ever have locked up the treasures of his Wisdom and Prudence , wherein he abounds towards us in his word , in his own eternal breast . He might have left all the Sons of men unto that woful darkness , whereunto by Sin they had cast themselves , and kept them under the chains and power of it , with the Angels that sinned before them , unto the judgement of the great d●y . But it was from infinite Love that he made this condescension to reveal himself and his Will unto us . This mixture of Authority and Love , which is the spring of the Revelation of the Will of God unto us , requires all readiness , willingness and chearfulness in the receipt of it , and sub●ission unto it ; Besides these also , 3. There is Care eminently seen in it . The great Care of the Church is in , and on the Father . He is the Husbandman that takes Care of the Vine and Vineyard , Joh. 15.1 , 2. And thence our Saviour who had a delegated Care of his people , commends them to the Father , Joh. 17. as to whom the Care of them did principally and originally belong . Care is proper to a Father as such ; to God as a Father . Care is inseparable from paternal Love. And this also is to be considered in the Revelation of the Will of God. What directions from these Considerations may be taken for the use both of them that dispense the word , and of those whose duty it is to attend unto the dispensation of it , shall only be marked in our passage . For the Dispensers of the Word ; Let them , 1. Take heed of pursuing that work negligently , which hath its spring in the Authority , Love and Care of God. See 1 Tim. 4.13 , 14 , 15 , 16. 2. Know to whom to look for supportment , help , ability , and encouragement in their work , Ephes. 6.19 , 20. And , 3. Not be discouraged whatever opposition they meet with in the discharge of their duty , considering whose work they have in hand , 2 Cor. 4.15 , 16. 4. Know how they ought to dispense the Word , so as to answer the spring from whence it comes ; namely , wi●h Authority , Love to , and Care for the souls of men . And , 5. Consider to whom they are to give an account of the work they are called to the discharge of , and entrusted with , Heb. 13.7 . And for them to whom the Word is preached ; Let them consider , 1. With what Reverence and godly fear , they ought to attend unto the dispensation of it , seeing it is a proper effect and issue of the Authority of God , Heb. 12.25 . And , 2. How they will escape if they neglect so great Salvation declared unto them from the Love and Care of God , Heb. 2.3 . And , 3. With what holiness and spiritual subjection of Soul unto God , they ought to be conversant in and with all the Ordinances of Worship that are appointed by him , Heb. 12.28 , 29. Other Observations I shall more briefly pass over . God spake in them . II. The Authority of God speaking in and by the Pen-men of the Scriptures , is the sole bottom and foundation of our assenting to them , and what is contained in them , with Faith Divine and Supernatural . He spake in them ; he then continues to speak by them , and therefore is their word received , 2 Pet. 3.20 , 21. But this is elsewhere handled at large . III. Gods gradual Revelation of himself , his Mind and Will unto the Church , was a fruit of infinite Wisdom and Care towards his Elect. These are parts of his wayes , sayes Job , but how little a portion is heard of him , Job 26.14 . Though all his wayes and dispensations are ordered in infinite Wisdom , yet we can but stand at the shoar of the Ocean , and admire its glory and greatness . Little it is that we can comprehend . Yet what may be our instruction , that may further our Faith and Obedience is not hidden from us . And these things lye evident unto us , in this gradual discovery of himself and his Will. 1. That he over-filled not their Vessels , He gave them out light as they were able to bear ; though we know not perfectly what their condition was , yet this we know , that as no generation needed more light than they had , for the discharge of the duty that God required of them , so more light would have unfitted them for somewhat or other , that was their duty in their respective generations . 2. He kept them in a Continual dependance upon himself , and waiting for their Rule and Direction from him ; which as it tended to his glory , so it was exceedingly suited to their safety , in keeping them in an humble waiting frame . 3. He so gave out the Light and Knowledge of himself , as that the great work which he had to accomplish , that lay in the stores of his infinitely Wise Will , as the end and issue of all Revelations , namely , the bringing forth of Christ into the world , in the way wherein he was to come , and for the Ends which he was to bring about , might not be obviated . He gave light enough to believers to enable them to receive him ; and not so much , as to hinder obdurate sinners , from crucifying him . 4. He did this work so , that the Preheminence fully to reveal him , and ultimately , might be reserved for him , in whom all things were to be gathered unto an head . All Priviledges were to be kept for , and unto him ; which was principally done by this gradual Revelation of the mind of God. 5. And there was tender Care conjoyned with this infinite Wisdom . None of his elect in any age , were left without that Light and instruction which were needful for them in their seasons and generations : And this so given out unto them , as that they might have fresh consolation and supportment , as their occasions did require . Whilest the Church of old was under this dispensation , they were still hearkning when they should hear new tydings from Heaven for their teaching and refreshment . And if any difficulty did at any time befall them , they were sure not to want relief in this kind . And this was necessary before the final hand was set to the work . And this discovers the woful state of the present Jews . They grant that the Revelation of the Will of God is not perfected , and yet notwithstanding all their miseries , darkness and distresses , they dare not pretend that they have heard one word from heaven these 2000 years ; that is , from the days of Malachi : and yet they labour to keep the vail upon their eyes . IV. We may see hence the absolute Perfection of the Revelation of the will of God by Christ and his Apostles , as to every end and purpose what ever , for which God ever did , or ever will in this world reveal himself , or his mind and will. For as this was the last way and means that God ever designed for the discovery of himself , as to the worship and obedience which he requires , so the Person by whom he accomplished this work makes it indispensably necessary , that it be also absolutely perfect ; from which nothing can be taken , to which nothing must be added , under the penalty of the extermination threatned to him that will not attend to the voice of that Prophet . Return we now again unto the words of our Apostle . Having declared the Son to be the immediate Revealer of the Gospel ; in pursuit of his design , he proceeds to declare his Glory and Excellency , both that which he had in himself antecedent to his susception of the Office of Mediator , and what he received upon his in-vestiture therewith . Two things in the close of this verse he assigns unto him ; 1. That he was appointed heir of all . 2. That by him the worlds were made . Wherein consists the first Amplification of his Proposition , concerning the Revealer of the Gospel , in two parts , both acknowledged by the Jews , both directly conducing to his purpose in hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; posuit , fecit , constituit ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit ; he placed , set , made , appointed . I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom ; that is , the Son , in whom the Father spake unto us ; and as such , as the Revealer of the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God and Man. The Son as God hath a natural dominion over all . To this he can be no more appointed , than he can be to be God. On what account he hath his Divine Nature , on the same he hath all the Attributes and Perfections of it , with all things that necessarily on any supposition attend it ; as supreme Dominion doth . Nor doth this denotation of him respect meerly the Humane Nature : for although the Lord Christ performed all the Acts of his Mediatory Office , in , and by the Humane Nature , yet he did them not as Man , but as God and Man in one Person , Joh. 1.14 . Acts 20.20 . And therefore unto him , as such , do the Priviledges belong that he is vested with on the account of his being Mediator . Nothing indeed can be added unto him as God ▪ but there may be to him who is God , in respect of his condescension to discharge an Office in an other Nature which he did assume . And this salves the Paralogism of Felbinger on this place ; which is that wherewith the Jews and Socinians perpetually intangle themselves . Deus altissimus non potest salvâ majestate suâ ab aliquo haeres constitutus esse . Filius Dei à Deo est haeres omnium constitutus , ergo Filius Dei non est Deus altissimus . God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High , or most High God , with reference to his Sovereign and Supreme exaltation over all his creatures , as the next words in the place where that Title is given unto him do declare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possessor of heaven and earth , Gen. 14.19 . He is not termed Deus altissimus , the most high God , as though there were another Deus altus , an high God that is not the Altissimus , which is the sense of the Socinians . This one D●us altissimus , most high God , absolutely in respect of his Divine Nature , cannot be appointed an Heir by any other . But he who is so this High God , as to be the eternal Son of the Father , and made Man , may in respect of the Office , which in the nature of Man he undertook to discharge , by his Father be made Heir of all . II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heir : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lot , and a peculiar portion received by lot ; thence , an inheritance , which is a mans lot and portion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance under controversie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an heir to goods divided by lot , or he that distributeth an inheritance to others by lot . Absolutely an Heir . So the Poet of the covetous Hermocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He appointed himself his own heir in his last Will and Testament . It hath also a more large signification , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is in Plato , whose turn it was to speak next . Strictly , it is the same with Haeres , an Heir . And an Heir is he , Qui subentrat jus , l●cum , & dominium rerum defuncti , ac si eadem persona esse● ; Who entreth into the right , place , and title of him that is deceased , as if he were the same person . But yet the name of an Heir is not restrained in the Law to him that so succeeds a deceased person , in which sense it can have no place here . Haeredis nomen latiore significatione possessorem & fidei Commissarium & Legatarium comprehendit ; it comprehends a Possessor , a Trustee and a Legatary ; so Spigelius . This sense of the word takes off the Catachresis which must be supposed in the application of it unto the Son , if it only denoted such an Heir , as Abraham thought Eliezer would be to him , Gen. 15.3 , 4. One that succe●ds into the right and goods of the deceased . For the Father dieth not , nor doth ever forego his own Title or Dominion . Neither is the Title and right given to the Son as Mediator , the same with that of God absolutely considered . This is eternal , natural , coexistent with the being of all things ; that new , created by grant and donation ; by whose erection and establishment the other is not at all impeached . For whereas it is affirmed , that the Father judgeth no man , but hath com●itted all judgment to the S●n , Joh. 5.22 , 27 , 30. it respects not Title and Rule , but actual Administration . In the latter sense of the word , as it denotes any rightful Possessor by Grant from another , it is properly ascribed unto the Son ; and there are three things intended in this wo●d . 1. Title , Dominion , Lordship : Haeres est qui herus ; for thence is the word , and not from aere , as Isidore supposeth . The Heir is the Lord of that which he is heir unto . So the Apostle , Gal. 4.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heir is Lord of all . And in this sense is Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born , Psal. 89.27 I will give him to be my first-born , higher than ( or , and high above ) the Kings of the earth . Princeps , Dominus , Caput familiae ; the P●ince , Lord , and Head of the family , that hath right to the inheritance , and distributes portions to others . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for every thing that excelleth , and hath the preheminence in its own kind , Job 18.10 . Isa. 14.30 . Ezek. 47.12 . So Col. 1.15 . 2. Poss●ssion . Christ is made actual Possessor of that which he hath Title unto . As he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such a Possessor as comes to his possession by the surrender or grant of another . God in respect of his Dominion is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the absolute Poss●ssor of heaven and earth , Gen. 14.22 . Christ as a Mediator is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Possessor by grant . And there was a suitableness , that he that was the Son , should thus be Heir . Whence Chrysostome and Theophylact affirm , that the words denote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The propriety of his Sonship , and the immutability of his Lordship . Not that he was thus made Heir of all , as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only begotten Son of the Father , Joh. 1.14 . But it was agreeable and consonant , that he who was eternally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and had on that account an absolute dominion over all with his Father , becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Rom. 8.29 . ) the first-born amongst many brethren , should have a delegated Heirship of all , and be given to be the head over all unto the Churc● , Ephes. 1.22 . 3. That he hath both this Title and Possession by Grant from the Father , of which afterwards . Christ then , by vertue of a Grant from the Father , is made Lord by a new Title , and hath Possession given him according to his Title ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heir . III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of all . This is the object of the H●irship of Christ , his Inheritance . The word may be taken in the M●sculine gender , and denote all pers●ns ; all those of whom he had spoken before , all the Revealers of the Will of God under the Old Testament ; the Son was the Lord over them all ; which is true : but the word in the Neuter gender denotes all things absolutely ; and so it is in this place to be understood . For , 1. It is so used elsewhere to the same purpose , 1 Cor. 15.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath subjected all things unto him . So Rom. 9.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who is God over all . 2. This sense suits the Apostles Argument , and addes a double force to his intention and design . For , 1. The Author of the Gospel being Heir and Lord of all things what ever , the sovereign disposal of all those Rites and Ordinances of Worship , about which the Jews contended , must needs be in his hand , to change and alter them as he saw good . 2. He being the Heir and Lord of all things , it was easie for them to conclude , that if they intended to be made partakers of any good in heaven or earth , in a way of love and mercy , it must be by an interest in him , which without a constant aboad in Obedience unto his Gospel , cannot be attained . 3. The next words evince this sense , By whom also he made the worlds . Probably they render a reason of the Equitableness of this great trust made to the Son. He made all , and it was meet he should be Lord of all . However , the force of the Connection of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom also he made the worlds , equalls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the All forgoeing , to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the worlds following . 4. The Inheritance given , answers the promise of it unto Abraham , which was that he should be Heir of the world , Rom. 4.13 . namely , in his seed , Gal. 3.16 . as also the request made by Christ on that promise , Psal. 2.8 . both which extend it to the whole world , the Ends of the Earth . 5. The Original and Rise of this Inheritance of Christ will give us its true extent , which must therefore more especially be considered . Upon the Creation of man God gave unto him a Dominion over all things in this lower world , Gen. 1.28 , 29. He made him his Heir , Vice-gerent and Substitute in the earth . And as for those other Creatures to which his Power and Authority did not immediately extend , as the Sun , Moon and Stars , the whole inanimate Host of the Superiour World , they were ordered by him that made them , to serve for his good and behoof , Gen. 1.14 . Deut. 4.19 . So that even they also in a sort belonged unto his inheritance , being made to serve him in his subjection unto God. Further , besides this lower part of his Dominion , God had for his Glory created Angels in Heaven above , of whom we shall have occasion hereafter to treat . These made up another branch of Gods Providential Kingdom , the whole administred in the upper and lower world , being of each other independent , and meeting in nothing but their dependance upon , and subjection unto God himself . Hence they did not so stand in the condition of their Creation ▪ but that one kind or race of them might fail and perish without any impeachment of the other . So also it came to pass . Man might have persisted in his honour and dignity notwithstanding the fall and Apostacy of some of the Angels . When he fell from his heirship and dominion , the whole subordination of all things unto him , and by him unto God , was lost . And all creatures returned to an immediate absolute dependance on the Government of God ; without any respect to the Authority and Soveraignty delegated unto man. But as the fall of Angels did not in its own nature prejudice mankind , no more did this fall of man , the Angels that persisted in their obedience , they being no part of his inheritance . However by the Sin , Apostacy , and punishment of that portion of the Angels which kept not their first station , it was manifested how possible it was , that the remainder of them might sin after the similitude of their transgression . Things being brought into this condition , one branch of the Kingdom of God under the administration of man , or allotted to his service , being cast out of that order wherein he had placed it , and the other in an open possibility of being so also , it seemed good to the Lord in his infinite Wisdom to erect one Kingdom out of these two disordered members of his first Do●inion , and to appoint one common Heir , Head , Ruler and Lord to them both . And this was the Son as the Apostle tells us , Ephes. 1.10 . He gathered together in one all things in Christ , both which are in the Heavens , and which are in Earth , even in him . He designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bring all into one head , and rule in him . It is not a similitude taken from casting up accounts , wherein lesser summs are in the close brought into one head , as some have imagined ; nor yet an Allusion to Orators , who in the close of their long Orations , summ up the matter they have at large treated of , that the Apostle makes use of ; both which are beneath the Majesty of , and no way suited to illustrate the matter he hath in hand . But as Chrysostome well intimates on the place , it is as if he had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he appointed one head to them all , Angels and Men , with whatsoever in the first constitution of the Divine Government was subordinate unto them . So we have found the object and extent of the Heirship of Christ , expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I shall further explain in that brief Scheme of the whole Kingdom of Christ , which to the Exposition of these words shall be subjoyned . IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The way whereby Christ the Son came to his Inheritance is in this word expressed . God appointed or placed him therein : The Word may denote either those special Acts whereby he came into the full possession of his Heirship , or it may be extended to other preparatory Acts that long preceeded them ; especially if we shall take it to be of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second aoristus . In the former sense the glorious investiture of the Lord Christ , in the full actual possession of his Kingdom after his Resurrection , with the manifestation of it in his Ascension , and token of its stability in his sitting at the Right hand of God , is designed . By all these God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made him , placed him with solemn investiture , Heir of all . The grant was made to him upon his Resurrection , Matth. 28.18 . and therein fully declared unto others . Rom. 1.3 . Acts 13.33 . As there was of Solomons being King , when he was proclaimed by Benaiah , Zadock and Nathan , 1 Kings 1.31 , 32 , 33 , 34. The Solemnization of it was in his Ascension , Psal. 68.17 , 18. Ephes. 4.8 , 9 , 10. Typed by Solomons riding on Davids Mule unto his Throne , all the people crying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 29. Let the King live . All was sealed and ratified when he took possession of his Throne at the Right hand of the Father ; by all which he was made and declared to be Lord and Christ , Acts 2.36 . c. 4.11 . c. 5.30 , 31. And such weight doth the Scripture lay upon this glorious Investiture of Christ in his Inheritance , that it speaks of his whole power as then first granted unto him , Rom. 14.9 . Phil. 2.7 , 8 , 9 , 10. And the Reason of it is , because he had then actually performed that work and duty upon the Consideration whereof , that Power and Authority were eternally designed , and originally granted unto him . Gods actual committing all power over all things and persons in Heaven and Earth to be exerted and managed for the ends of his Mediation , declaring this Act , Grant , and Delegation by his Resurrection , Ascension , and sitting at his right hand , is that which this word denotes . I will not deny , but it may have respect unto sundry things preceeding these , and preparatory unto them ; As , 1. The Eternal purpose of God ordaining him before the foundation of the world , unto his Work and Inheritance , 1 Pet. 1.20 . 2. The Covenant that was of old between the Father and Son for the accomplishment of the great work of Redemption ; this Inheritance being included in the Contract . Prov. 8.30 , 31. Isa. 53.10 , 11. 3. The Promises made unto him in his Types , Abraham , David , and Solomon , Gen. 15. Psal. 72. 4. The Promises left upon record in the Old Testament for his supportment and assurance of success , Psal. 2. Isa. 49. &c. 5. The solemn proclamation of him to be the great Heir and Lord of all , at his first coming into the world , Luke 2.11 , 30 , 31 , 32. But it is the consummation of all these , whatever was intended or declared in these previous acts of the Will and Wisdom of God , that is principally intended in this expression . Some suppose it of importance in this matter of the Heirship of Christ , to assert that he was the rightful Heir of the Crown and Scepter of Israel . This opinion is so promoted by Baronius as to contend that the right of the Kingdom was devolved on him , which was caused to cease for a season in Antigonus , who was slain by M. Anthony . But what was the right of the Kingdom that was in Antigonus , is hard to declare . The Hasmonaeans of whom that ruled , he was the last , were of the Tribe of Levi. Their right to the Scepter was no more but what they had won by the sword . So that by his death there could be no devolution of a Right to reign unto any ; it being that which he never had . Nor is it probable that our Saviour was the next of kin to the reigning House of Judah ; nor was it any wise needful he should be so ; nor is there any promise to that purpose . His lineal descent was from Nathan , and not from Solomon : of that House was Zerubbabel the Aichmalotarches ; which therefore is specially mentioned in the Reformation , Zech. 12.12 . Besides the Heirship promised unto Christ was neither of a Temporal Kingdom of Israel which he never enjoyed , nor of any other thing in dependance thereon . Were it so , the Jews must first have the Dominion before he could inherit it . And such indeed was the mistake of the Disciples ( as it is of the Jews to this day ) who enquired not whither he would take the Kingdom to himself , but whether he would restore it unto Israel . We have opened the Words ; it remaineth that we consider the sense and perswasion of the Hebrews in this matter ; 2. Shew the influence of this assertion into the Argument that the Apostle hath in hand : and 3. Annex a brief Scheme of the whole Lordship and Kingdom of Christ. The Testimonies given to this Heirship of the Messiah in the Old Testament , sufficiently evidencing the faith of the Church guided by the rule thereof , will be mentioned afterwards . For the present I shall only intimate the continuance of this perswasion among the Jews , both then when the Apostle wrote unto them , and afterwards . To this purpose is that of Jonathan in the Targum on Zech. 4.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He shall reveal the Messiah whose name is from everlasting , who shall have the dominion over all Kingdoms . See Psal. 72.11 . And of him who was brought before the Antient of dayes , like the Son of Man , Dan. 7. to whom all power is given they say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is Messiah the King : So R. Solomon on the place : So R. Bechai on Exod. 23.21 . My name is in him , he is called , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because in that name two significations are included , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Lord , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Embassador : the reasons of which Etymologie out of the Greek and Latin Tongues he subjoyns I confess foolishly enough : but yet he adds to our purpose . It may have a third signification of a Keeper , for the Targum instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; because he , that is the Messiah , preserves or keeps the world , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Keeper of Israel ; hence it appears , that he is the Lord of all things , they being put under him , and that the whole host of things above and below are in his hand . He is also the messenger of all above , and beneath , because God hath made him to rule over all ; hath appointed him the Lord of his house , the Ruler of all he hath : which expressions how consonant they are to what is delivered by the Apostle in this place , and Chap. 3. is easily discerned . The Influence of this Assertion , or common Principle of the Judaical Church , into the Argument that the Apostle hath in hand is evident and manifest ; He who is the Heir and Lord of all things , Spiritual , Temporal , Ecclesiastical , must needs have power over all Mosaical Institutions , be the Lord of them , which are no where exempted from his Rule . The words being opened , and the design of the Apostle in them discovered , because they contain an eminent Head of the Doctrine of the Gospel concerning the Lordship and Kingdom of Jesus Christ the Messiah , I shall stay here a little to give in a Scheme of his whole Dominion , seeing the consideration of it , will not again so directly occur unto us . That which is the intendment of the words in the interpretation given of them is this , God the Father in the pursuit of the Soveraign purpose of his Will , hath granted unto the Son as incarnate , and Mediator of the New Covenant , according to the eternal Council between them both , a Soveraign Power and Authority over all things in Heaven and Earth , with the Possession of an absolute proprietor , to dispose of them at his pleasure , for the furtherance and Advancement of his proper and peculiar work , as Head of his Church . I shall not insist on the several Branches of this Thesis ; but as I said in general confirm this Grant of Power and Dominion unto the Lord Christ , and then give in our Scheme of his Kingdom in the several Branches of it , not enlarging our Discourse upon them , but only pointing at the heads and springs of things as they lye in the Scripture . Of the Kingdom or Lordship of Christ. THe Grant of Dominion in general unto the Messiah , is intimated in the first promise of him , Gen. 3.15 . His Victory over Satan was to be attended with Rule , Power and Dominion , Psal. 68.18 . Isa. 53.12 . Ephes. 4.8 , 9. Col. 2.15 . and confirmed in the Renewal of that Promise to Abraham , Gen. 22.17 , 18. For in him it was , that Abraham was to be Heir of the world , Rom. 4.13 . As also unto Judah , whose seed was to enjoy the Scepter and Law-giver , until he came who was to be Lord over all , Gen. 49.10 . As Baalam also saw the Star of Jacob , with a Scepter for Rule , Numb . 24.17 , 19. This Kingdom was fully revealed unto David , and is expressed by him , Psal. 2. throughout . Psal. 45.3 , 4 , 5 , 6 , 7 , 8. Psal. 89.19 , 20 , 21 , 22 , 23 , 24 , &c. Psal. 72.6 , 7 , 8 , 9 , &c. Psal. 110.1 , 2 , 3. As also in all the following Prophets ; See Isa. 11.1 , 2. Chap. 9.6 , 7. Chap. 53.12 . Chap. 63.1 , 2 , 3. Jerem. 23.5 , 6. Dan. 7.13 , 14 , &c. As this was foretold in the Old Testament , so the accomplishment of it is expresly asserted in the New. Upon his Birth he is proclaimed to be Christ the Lord , Luke 2.11 . And the first enquiry after him is , where is he that is born King , Matth. 2.2 , 6. And this Testimony doth he give concerning himself ; namely , that all judgement was his , and therefore all honour was due unto him , Joh. 5.22 , 23. And that all things were and a Saviour , Acts 5.31 . He is highly exalted , having a name given him above every name , Phil. 2.9 , 10 , 11. being set at the Right Hand of God in heavenly places far above , &c. Ephes. 1.20 , 21 , 22. where he reigns for ever , 1 Cor. 15.25 . being the King of Kings and Lord of Lords , Revel . 5.12 , 13 , 14. for he is Lord of quick and dead , Rom. 14.7 , 8 , 9. And this in general is fully asserted in the Scripture , unto the Consolation of the Church , and Terror of his Adversaries . This I say is the spring of the Churches Glory , Comfort , and Assurance . It is our Head , Husband , and Elder Brother , who is gloriously vested with all this Power . Our nearest Relation , our best Friend is thus exalted ; not to a place of Honour and trust under others , a thing that contents the aiery fancy of poor Earth-worms ; not yet to a Kingdom on the Earth , a matter that swells some , and even breaks them with pride ; no nor yet to an Empire over this perishing world ; but to an abiding , an everlasting Rule and Dominion over the whole Creation of God. And it is but a little while , before he will cast off and dispell all those Clouds and shades which at present interpose themselves , and eclipse his Glory and Majesty from them that love him . He who in the dayes of his flesh , was reviled , reproached , persecuted , crucified for our sakes , that same Jesus is thus exalted and made a Prince and a Saviour , having a Name given him above every name , &c. for though he was dead ; yet he is alive , and lives for ever , and hath the Keys of Hell and Death : These things are every where proposed for the Consolation of the Church . The Consideration of it also is suited to strike Terror into the hearts of ungodly men , that oppose him in the world . Whom is it that they do despise ? Against whom do they magnifie themselves , and lift up their horns on high ? whose Ordinances , Laws , Institutions do they contemn ? whose Gospel do they refuse Obedience unto ? whose people and servants do they revile and persecute ? Is it not He ? are they not his , who hath all power in Heaven and Earth committed unto him ? in whose hand are the Lives , the Souls , all the concernments of his Enemies . Caesar thought he had spoken with Terror , when threatning him with death who stood in his way , he told him , Young man , he speaks it , to whom it is as easie to do it . He speaks to his Adversaries , who stand in the way of his interest , to deal no more so proudly , who can in a moment speak them into Ruine , and that Eternal . See Rev. 6.14 , 15 , 16 , 17. Thus is the Son made Heir of all in general ; we shall further consider his Dominion in a distribution of the chief parts of it ; and manifest his power severally in and over them all . He is Lord , or Heir , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of all Persons ; and of all Things . Persons , or Rational Subsistences here intended , are either Angels , or Men ; for it is evident , that He is exempted who hath subjected all things unto him , 1 Cor. 15.27 . Angels are of two sorts : 1. Such as abide doing the will of God , retaining that name by way of eminency : 2. Such as by Sin have lost their first habitation , State , and Condition , usually called evil Angels , or Devils : The Lord Jesus hath Dominion over all , and both sorts of them . Men may be cast under one common distribution which is comprehensive of all distinctions whereby they are differenced : For they all are either Elect or Reprobates . And the Lord Jesus hath Rule and Dominion over them all . Things , that are subject unto the Lord Jesus may be referred unto four heads : for they are either , 1. Spiritual ; or 2. Ecclesiastical ; or 3. Political ; or 4. Natural . Again , Spiritual are either , ( 1. ) Temporal , as 1. Grace , 2. Gifts ; or ( 2. ) Eternal , as Glory . Ecclesiastical or Church things , are either , 1. Judaical , or Old Testament Things ; or 2. Christian , or Things of the New Testament . Political and Civil Things may be considered as they are mannaged 1. By his Friends : 2. His Enemies . Of Natural Things , we shall speak in a production of some particular instances to prove the general Assertion . 〈…〉 have here no o● 〈…〉 Something mus● 〈…〉 Christ 〈…〉 them , 〈◊〉 rule over them ; their subjection unto him with the original right and equity of the grant of this Power and Authority unto him 〈◊〉 the things which now fall under our consideration . His Preh●minence above them is asserted by the Apostle in the fourth verse of this chapter ▪ He is made better ; more excellent than the Angels . See the words opened af●●●wards . This was to the Jews , who acknowledged that the Messias should be above Moses , Abraham , and the ministring Angels ; so Neve● Shalom , lib. 9. cap. 5. We have testimony unto it , E●hes . 1.20 , 21. He set him at his own right hand ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among heavenly things , far above all principality , and power , and might , and dominion , and every name that is named . What ever Title of Honour o● Office they enjoy , not ●●ly in this world , but also in that which is to come , who enjoy their Power and Dignity in that state of Glory which is promised unto them also , who here believe on him . Phil. 2.9 . God also hath exalted him , and given him a name . ( Power , Authority and Preheminence ) above every name ; that at the name of Jesus ( unto him vested with that Authority and Dignity ) every knee should bow ( all creatures should yield Obedience and be in subjection ) of things in heaven , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proper habitation , and place residence of the blessed Angels , Jude 6. For , 2. As he is exalted above them , so by the Authority of God the Father they are made subject unto him ▪ 1 Pet. 3.22 . he is gone into heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Angels being brought into order by subjection unto him , Ephes. 1.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He hath put all things ( Angels of which he treats ) in subjection to him , under his feet , as Psal. 8.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.27 . And this by the special Authority of God the Father , in a way of Grant of Priviledge and Honour unto him ; And to evidence the Universality of this Subjection , 3. They adore and worship him ; the highest Act of Obedience , and most absolute subjection . This they have in command , Heb. 1.6 . Let all the Angels of God worship him , Psal. 97.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship him with prostration , self-abasement , and all possible subjection to him : of which place afterwards . Their practice answers the command given them , Rev. 5.11 , 12 , 13 , 14. All the Angels round about his Throne fall down and ascribe blessing , and honour , and glory , and power unto him , as we are taught to do in our deepest acknowledgment of the Majesty and Authority of God , Matth. 6.13 . And as to outward obedience , they are ready in all things to receive his commands , being ministring spirits , sent forth to minister for them who shall inherit salvation , Heb. 1.13 . and that by him , who is Head over all things unto the Church , Ephes. 1.22 . As for instance , he sent out one of them to his servant John , Rev. 1.1 . who from their employment under him towards them that believe , are said to be their fellow-servants , that is , unto Christ ; namely , of all them have the Testimony of Jesus , Rev. 19.10 . chap. 22.9 . And to this purpose . 4. They always attend his Throne . Isa. 6.1 , 2. I saw the Lord upon his throne , and about it stood the Seraphims ; This Isaiah spake of him , when he saw his glory , Joh. 12.39 , 40. He was upon his Throne , when he spake with the Church in the wilderness , Act. 7.38 . that is , in Mount Sinai ; where the Angels attending him as on Chariots , ready to receive his commands , were twenty thousands , even thousands of Angels , Psal. 68.19 . Ephes. 4.8 . or thousand thousands , and ten thousand times ten thousand , as another Prophet expresseth it , Dan. 7.10 . And so he is in the Church of the New Testament , Rev. 5.11 . and from his walking in the midst of his golden Candlesticks , Rev. 1.13 . are the Angels also present in Church Assemblies , as attending their Lord and Master , 1 Cor. 11.10 . And so attended shall he come to Judgment , 2 Thess. 1.7 . when he shall be revealed from heaven with the Angels of his power ; which was fore-told concerning him from the beginning of the world , Jude 7 , 8. Thus his Lordship over Angels is Vniversal and absolute , and their subjection unto him answerable thereunto . The manner of the Grant of this excellency , power and dignity unto him , must be further cleared in the opening of these words of the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being made better than the Angels ; the original right and equity of this Grant , with the ends of it , are now only to be intimated . 1. The Radical fundamental Equity of this Grant lies in his Divine Nature : and his creation of Angels , over whom as Mediator he is made Lord. Unto the general Assertion of his being made Heir of all , the Apostle in this place subjoyns that general Reason , manifesting the rise of the Equity of it in the Will of God , that it should be so : By whom also he made the worlds . Which reason is particularly applicable to every part of his inheritance , and is especially pleaded in reference unto Angels : Col. 1.15 , 16. Who is the image of the invisible God , the first-born of every creature ; that is , the Heir and Lord of them all : and the reason is , Because by him were all things created that are in heaven , and that are in earth , visible and invisible , whether thrones , or dominions , or principalities , or powers , all things were created by him and for him . His creation of those heavenly powers , is the foundation of his Heirship or Lordship over them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , saith a learned man ( Grotius ) on the place , not created , or made ; but ordered , ordained ; all things were ordered by Christ , as to their state and dignity : But what reason is there to depart from the proper , usual , yea , only sense of the word , in this place ? Because , saith he , mention is made of Christ , which is the name of a man , and so the Creation of all things cannot be attributed unto him . But Christ is the name of the Son of God incarnate , God and Man : Christ , who is over all , God blessed for ever , Rom. 9.5 . See Luke 2.11 . And he is here spoken of as the Image of the invisible God , v. 15. the essential Image of the Father , endowed with all his eternal Attributes , and so the Creator of all . The Socinians adde , that the words are used in the abstract , Principalities and Powers , and therefore their Dignities , not their Persons are intended . But , 1. All things created in heaven and earth , visible and invisible , are the Substances and Essences of things themselves , and not their Qualities and Places only . 2. The Distribution into Thrones and Dominions , Principalities and Powers , respects only the last branch of things affirmed to be created by him , namely , things in heaven , invisible ; so that if it should be granted , that he made or created them only as to their Dignity , Order and Power , yet they obtain not their purpose , since the Creation of all other things , as to their being and subsistence , is ascribed unto him . But , 3. The use of the Abstract for the Concrete is not unusual in Scripture . See Ephes. 6.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rulers and Kings , Matth. 10.18 . are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Principalities and Powers , Luke 12.11 . And in this particular , those who are here Principalities and Powers , are Angels great in power , 2 Pet. 2.10 , 11. And Ephes. 1.20 , 21. he is exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , above all vested with principality and power , as the next words evince , and every name that is named . So Jude tells us of some , of whom he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; They despise dominion , and speak evil of dignities ; that is , those vested with them . And Paul , Rom. 8.38 , 39. I am perswaded that neither Angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor principalities nor powers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor any other creature . So that these Principalities and Powers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain creatures , created things and subsistences , that is , the Angels variously differenced amongst themselves , in respect of us , great in power and dignity . This is the first foundation of the Equity of this Grant , of all power over the Angels unto the Lord Christ ; in his Divine Nature he made them , and in that respect they were before , his own : as on the same account when he came into the world , he is said to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 1.11 . to his own , or the things that he had made . 2. It is founded in that Establishment in the condition of their Creation , which by his interposition to recover what was lost by sin , and to preserve the untainted part of the Creation from ruine , they did receive . In their own Right , the Rule of their Obedience , and the Example of those of their number and society who apostatized from God , they found themselves in a state not absolutely impregnable : Their Confirmation , which also was attended with that Exaltation , which they received by their new Relation unto God in and through him , they received by his means . God gathering up all things to a consistency and permanency in him , Ephes. 1.10 . And hence also it became equal , that the Rule and power over them should be committed unto him , by whom , although they were not like us , recovered from ruine , yet they were preserved from all danger of it . So that in their subjection unto him consists their principal Honour , and all their safety . And as this act of God in appointing Christ Lord of Angels hath these equitable foundations , so it hath also sundry glorious Ends. 1. It was as an addition unto that Glory that was set before him , in his undertaking to redeem sinners . A Kingdom was of old promised unto him ; and to render it exceedingly glorious , the Rule and Scepter of it is extended not only to his Redeemed ones , but to the holy Angels also ; and the sovereignty over them is granted him as a part of his Reward , Phil. 2.8 , 9 , 10 , 11. Ephes. 1.20 , 21. 2. God hereby gathers up his whole family , at first distinguished by the Law of their Creation into two especial kinds , and then differenced and set at variance by Sin , into one Body under one Head , reducing them , that originally were twain ▪ into one entire family , Ephes. 1.10 . In the fulness of time he gathered together in one all things in Christ , both which are in heaven , and which are in earth , in him ; as was before declared . Before this the Angels had no immediate created Head ; for themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods , Psal. 97.7 . 1 Cor. 8.5 . Who ever is the Head , must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the God of Gods , or Lord of Lords , which Christ alone is ; and in him , or under him as One Head , is the whole Family of God united . 3. The Church of Mankind militant on the earth , whose conduct unto Eternal Glory is committed unto Christ , stands in need of the ministery of Angels . And therefore hath God granted Rule and Power over them unto him , that nothing might be wanting to enable him to save unto the uttermost them that come unto God by him . So God hath given him to be head over all things to the Church , Ephes. 1.22 . that he should with an absolute sovereignty , use , and dispose of all things to the benefit and advantage of the Church . This is the first branch of the Lordship and Dominion of Christ , according to the distribution of the severals of it before laid down . He is Lord of Angels , and they are all of them his servants , the fellow-servants of them that have the testimony of Jesus . And as some men do wilfully cast themselves by their Religious adoration of Angels , under the curse of Canaan , to be servants unto servants , Gen. 8.25 . so it is the great honour and priviledge of true believers , that in their worship of Christ , they are admitted into the society of an innumerable company of Angels , Heb. 12.22 . Rev. 15.11 , 13. for they are not ashamed to esteem them their fellow-servants , whom their Lord and King is not ashamed to call his Brethren . And herein consists our communion with them , that we have one common Head and Lord ; and any intercourse with them , but only on this account , or any worship performed towards them , breaks the bond of that communion , and causeth us not to hold the Head , Col. 2.19 . The priviledge , the safety and advantage of the Church from this subjection of Angels to its Head and Saviour , are by many spoken unto . II. There is another sort of Angels , who by sin left their primitive station , and fell off from God ; of whom , their Sin , Fall , Malice , Wrath , Business , Craft in evil , and Final judgment , the Scripture treateth at large . These belong not indeed to the possession of Christ , as he is the Heir ; but they belong unto his Dominion as he is a Lord. Though he be not a King and Head unto them , yet he is a Judge and Ruler over them . All things being given into his hand , they also are subjected unto his power . Now , as under the former head , I shall consider , 1. The Right or Equity : and 2. The End of this Authority of Christ over this second sort of the first Race of Intellectual Creatures , the Angels that have sinned . 1. As before , this Right is founded in his Divine Nature , by vertue whereof , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit for this Dominion . He made these Angels also , and therefore , as God , hath an absolute Dominion over them . The Creatures cannot cast off the Dominion of the Creator by rebellion ; though they may lose their moral Relation unto God as obedient creatures , yet their natural , as creatures , cannot be dissolved . God will be God still , be his creatures never so wicked ; and if they obey not his Will , they shall bear his Justice . And this Dominion of Christ over faln Angels , as God , makes the grant of Rule over them to him , as Mediator , just and equal . 2. The immediate and peculiar Foundation of his Right unto Rule over faln Angels , rendring the special grant of it equal and righteous , is Lawful Conquest . This gives a special Right , Gen. 48.22 . Now that Christ should conquer faln Angels , was promised from the foundation of the world , Gen. 3.15 . The seed of the woman , the Messias , was to break the Serpents head , despoil him of his power , and bring him into subjection ; which he performed accordingly . Col. 2.15 . He spoiled principalities and powers , divested faln Angels of all that Title they had got to the world , by the sin of man ; triumphing over them , as Captives to be disposed of at his pleasure . He stilled , or made to cease as to his power , this Enemy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and self-avenger , Psal. 8.2 . leading captivity captive , Psal. 6.18 . breaking in pieces the Head over the large earth , Psal. 110.6 . binding the strong man armed , and spoiling his goods . And the Scripture of the New Testament is full of instances as to his executing his Power and Authority over Evil Angels ; They take up a good part of the Historical Books of it . Man having sinned by the instigation of Satan , he was by the just Judgement of God delivered up unto his power , Heb. 2.14 . The Lord Christ undertaking to recover lost man from under his power by destroying his works , 1 Joh. 3.8 . and to bring them again into favour with God ; Satan with all his might sets himself to oppose him in his Work ; and failing in his enterprise , being utterly conquered , he became absolutely subjected unto him , trodden under his feet , and the prey he had taken delivered from him . This is the next Foundation of the Authority of Christ over the Evil Angels . He had a great Contest and War with them , and that about the Glory of God , his own Kingdom , and the Eternal Salvation of the Elect ; prevailing absolutely against them , he made a Conquest over them , and they are put in subjection unto him for ever . They are subjected unto him , as to their present actings , and future condition ▪ He now rules them ; and will hereafter finally judge them . Wherein he suffers them in his Holiness and Wisdom to act in Temptations , Seductions , Persecutions , he bounds and limits their Rage , malice , actings , orders and disposes the Events of them to his own holy and righteous ends , and keeps them under chains for the Judgement of the last day , when for the full manifestation of his Dominion over them , he will cause the meanest of his servants to set their feet on the necks of these conquered Kings , and to joyn with himself in sentencing them unto eternal ruine , 1 Cor. 6.3 . which they shall be cast into by him , Rev. 19. 2. The Ends of this Lordship of Christ are various ; as 1. His own Glory , Psal. 110.1 . 2. Churches safety , Mat. 16.18 . Revel . 12.7 , 8 , 9. And 3. Exercise for their Good. ( 1. ) By Temptation , 1 Pet. 5.8 , 9 , 10. And ( 2. ) Persecution , Rev. 2.10 . Chap. 12.10 both which he directs , regulates , and bounds unto their eternal Advantage . 4. The exercising of his Wrath and vengeance upon his stubborn enemies , whom these slave● and vassals to his righteous power , seduce , blind , harden , provoke , ruine and destroy , Revel . 12.15 . Ch. 16.13 , 14. Psalm 106. And how much of the peace , safety and consolation of Believers lyes wrapt up in this part of the Dominion of Christ , were easie to demonstrate ; as also that Faiths improvement of it , in every condition , is the greatest part of our Wisdom in our pilgrimage . III. All Mankind , ( the second sort of Intellectual Creatures or Rational subsistencies ) belong to the Lordship and Dominion of Christ. All Mankind was in the power of God as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one mass or Lump out of which all Individuals are made and framed , Rom. 9.21 . Some to honour , some to dishonour ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not denoting the same substance , but one common condition ; and the making of the Individuals is not by Temporal Creation , but Eternal Designation . So that all mankind made out of nothing , and out of the same condition destined to several Ends for the glory of God , are branched into two sorts . Elect , or vessels from the common mass unto Honour ; and Reprobates , or vessels from the common mass unto dishonour . As such they were , typed by Jacob and Esau , Rom. 9.11 , 12. and are expressed under that distribution , 1 Thess. 5.9 . Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the beginning being chosen to salvation , 2 Thess. 2.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 1.4 . before the foundation of the world , Rom. 8.29 . Chap. 11.5 . Matth. 20.16 . 2 Tim. 2.10 . Revel . 21.27 . Others are appointed to the day of evil , Prov. 16.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old fore-ordained to condemnation , Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for to be destroyed , 2 Pet. 2.12 . See Rom. 9.22 . Chap. 11.7 . Revel . 20.15 . Both these sorts , or all Mankind , is the Lordship of Christ extended to , and to each of them respectively : 1. He is Lord over all flesh , Joh. 17.2 . both living and dead , Rom. 14.9 . Phil. 2.9 , 10. 2. Particularly , he is Lord over all the Elect : And besides the general foundation of the Equity of his Authority and power in his Divine Nature and Creation of all things , the Grant of the Father unto him as Mediator to be their Lord , is founded in other especial Acts both of Father and Son. For , 1. They were given unto him from Eternity in design , and by compact , that they should be his peculiar portion , and he their Saviour , Joh. 17.2 . Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh , over which he hath Authority , there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an universality of them whom the Father gave him , in a special manner . Of whom he sayes , thine they were , and thou gavest them unto me , v. 6. Acts 18.10 . They are a portion given him to save , Joh. 9.39 . of ●hich he takes the Care , as Jacob did of the Sheep of Laban , when he served him for a ●●se , Gen. 31.30 , 40. See Prov. 8.30 . This was an Act of the Will of the Father in the Eternal Covenant of the Mediator ; whereof elsewhere . 2. His Grant is strengthened by Redemption , Purchase , and Acquisition . This was the condition of the former Grant , Isa. 53.10 , 11 , 12. which was made good by him ; so that his Lordship is frequently asserted on this very account , 1 Cor. 6.10 . 1 Pet. 1.18 , 19. 1 Tim. 3.6 . Joh. 10.15 . Eph. 5.25 , 26 , 27. Rev. 5.9 . Joh. 11.52 . And this purchase of Christ , is peculiar to them so given him of the Father in the Covenant of the Mediator : as ( 1. ) Proceeding from his especial and greatest Love , Joh. 15.17 . Rom. 5.8 . 1 Joh. 3.16 . Chap. 4.9 , 10. Acts 20.28 . Rom. 8.32 . And ( 2. ) Being accompanied with a purchase for them which they shall certainly enjoy , and that of Grace and Glory , Acts 20.28 . Eph. 1.14 . Acts 2.36 . Phil. 1.29 . Heb. 9.12 , 15. And indeed the Controversie about the de●th of Christ , is not primarily about its Extent , but its Efficacy and Fruits in respect of them for whom he dyed . 3. These thus given him of the Father and redeemed by him , are of two sorts . 1. Such as are actually called to faith in him , and Union with him . These are further become his , upon many other especial accounts . They are his , in all Relations of Subjection , his Children , Servants , Brethren , Disciples , Subjects , his House , his Spouse . He stands towards them in all Relations of Authority ; is their Father , Master , Elder Brother , Teacher , King , Lord , Ruler , Judge , Husband ; Ruling in them by his Spirit and Grace , over them by his Laws in his Word , preserving them by his power ; chastening them in his Care and Love , feeding them out of his stores , trying them , and delivering them in his Wisdom , Bearing with their miscarriages in his Patience , and taking them for his portion , lot and inheritance ; in his Providence , raising them at the last day , taking them to himself in Glory , every way avouching them to be his , and himself to be their Lord and Master . 2. Some of them , are alwayes uncalled , and shall be so , untill the whole number of them be compleated and filled . But before , they belong on the former accounts , unto his Lot , Care and Rule , John 10.6 . They are already his sheep by grant and purchase , though not yet really so by Grace and Holiness : They are not yet his , by present Obediential Subjection , but they are his by Eternal Designation and reall Acquisition . Now the power that the Lord Jesus hath over this sort of Mankind is Vniversal , unlimited , absolute , and exclusive of all other power over them , as unto the things peculiarly belonging unto his Kingdom . He is their King , Judge , Law-giver , and in things of God , purely Spiritual and Evangelical ; other they have none . It is true he takes them not out of the world , and therefore as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things of this life , things of the world , they are subject to the Laws and Rulers of the world ; but as unto the things of God , he is the only Law-giver who is able to kill and make alive . But the nature and ends of the Lordship of Christ over the Elect , are too large and comprehensive to be here spoken unto , in this brief delineation of his Kingdom , which we undertook in this digression . 2. His Lordship and Dominion extends to the other sort of men also ; namely , Reprobates , and men finally impenitent . They are not exempted from that all flesh , which he hath power over , Joh. 17.2 . nor from those quick and dead over whom he is Lord , Rom. 14.9 . nor from that World which he shall judge ; Acts 17.31 . And there are two especial grounds that are peculiar to them , of this Grant , and Power , and Authority over them . 1. His interposition upon the entrance of Sin against the immediate Execution of the Curse due unto it ; as befell the Angels : This fixed the World under a Dispensation of , 1. Forbearance and Patience , Rom. 2.4 , 5. Acts 17.30 Rom. 9.22 . Psal. 75.3 . 2. Goodness and Mercy , Acts 14.16 , 17. That God who spared not the Angels , when they sinned , but immediately cast them into chains of darkness , should place sinners of the Race of Adam , under a dispensation of Forbearance and Goodness , that he should spare them with much Long-suffering dureing their Pilgrimage on the earth , and fill their hearts with food and gladness , with all those fruits of kindness , which the womb of his Providence is still bringing forth for their benefit and advantage , is thus far on the account of the Lord Christ , that though these things as relating unto Reprobates , are no part of his especial purchase , as Mediator of the Everlasting Covenant of Grace , yet they are a necessary consequent of his Interposition against the immediate Execution of the whole Curse up●●●he first entrance of sin , and of his undertaking for his Elect. 2. He makes a Conquest over them : It was promised , that he should do so , Gen. 3.15 . and though the work it self prove long and irksome , though the wayes of accomplishing it , be unto us obscure , and oftentimes invisible , yet he hath undertaken it , and will not give it over , untill they are every one brought to be his Footstool , Psalm . 110.1 . 1 Cor. 15.25 . And the Dominion granted him on these Grounds ; is , 1. Soveraign and Absolute : His enemies are his Footstool , Psal. 110.2 . Mat. 22.44 . Mark 12.36 . Luke 20.24 . Acts 2.34 . 1 Cor. 15.25 . Heb. 1.13 . They are in his hand , as the Aegyptians were in Joseph's , when he had purchased both their persons and their Estates to be at arbitrary disposal ; And he deals with them as Joseph did with those , so far as any of the Ends of his Rule and Lordship are concerned in them . And , 2. Judiciary , Joh. 5.22 , 23. As he hath power over their Persons , so he hath regard unto their sins , Rom. 14.9 . Acts 17.32 . Matth. 25.31 . And this power he variously exerciseth over them , even in this World , before he gloriously exerts it in their Eternal Ruine . For , 1. He enlightens them by those heavenly sparks of Truth and Reason , which he leaves unextinguished in their own minds , John 1.9 . 2. Strives with them by his Spirit , Gen. 6.3 . secretly exciting their consciences to rebuke , bridle , yoke , afflict , and cruciate them , Rom. 2.14 , 15. And 3. On some of them he acts by the Power and Authority of his Word : whereby he quickens their Consciences , galls their Minds and Affections , restrains their Lusts , bounds their Conversations , aggravates their sins , hard●ns their Hearts , and judges their souls , Psal. 45. Isa. 6. 4. He exerciseth Rule and Dominion over them in Providential Dispensations , Rev. 6.15 , 16. Isa. 63.1 , 2 , 3 , 4. Rev. 19.13 . By all which he makes way for the Glory of his final Judgement of them , Acts. 1.17 , 32. Matth. 25.31 . Revel . 19.20 . Chap. 20.10 , 11 , 12 , 13 , 14 , 15. And all this will he do , unto the Ends 1. Of his own Glory : 2. His Churches good , exercise and safety . And this is the second instance of the first Head of the Dominion of Christ in this World ; he is Lord over Persons , Angels and Men. II. The Second part of the Heirship and Dominion of Christ , consisteth in his Lordship over all Things besides , which added to the former comprize the whole Creation of God. In the distribution of these premised , the first that occur are Spiritual things , which also are of two sorts : 1. Temporal , or such as in this life we are made partakers of ; and 2. Eternal , the things that are reserved for them that believe in the State of Glory . The former may be reduced unto two heads ; for they are all of them either Grace , or Gifts , and Christ is Lord of them all . 1. All that which comes under the name of Grace in Scripture , which flowing from the free and special Love of God , tends directly to the Spiritual and Eternal Good of them on whom it is bestowed , may be referred unto four heads . For as the fountain of all these ( or the gracious free purposes of the Will of God from whence they all do flow ) being Antecedent to the Mission of Christ the Mediator , and Immanent in God , it can be no otherwise granted unto him , but in respect of its Effects , which we shall shew that it is . Now these are ; 1. Pardon of sin , and the free Acceptation of the Persons of sinners , in a way of mercy . This is Grace , Ephes. 2.8 . Tit. 3.5 , 7. And a saving Effect and fruit of the Covenant , Jer. 31.31 , 32 , 33 , 34. Heb. 8.12 . 2. The Regenerating of the Person of a dead sinner , with the purifying and sanctifying of his Nature , in a way of Spiritual power . This also is Grace , and promised in the Covenant ; and there are three parts of it : ( 1. ) The Infusion of a quickning Principle into the soul of a dead sinner , Rom. 8.2 . Tit. 3.5 . Joh. 3.6 . Ephes. 2.16 . ( 2. ) The Habitual furnishment of a spiritually quickned soul , with abiding radical principles of Light , Love and Power , fitting it for Spiritual Obedience , Gal. 5.17 . ( 3. ) Actual Assistance , in a Communication of supplies of strength for every Duty and Work , Phil. 1.13 . John 15.3 . 3. Preservation in a Condition of Acceptation with God , and holy Obedience unto him unto the End , is also of Especial Grace : It is the Grace of Perseverance , and eminently included in the Covenant ; as we have elsewhere shewed at large . 4. Adoption as a Priviledge , with all the Priviledges that flow from it , is also Grace , Ephes. 1.5 , 6. All these with all those admirable and inexpressible mercies that they branch themselves into , giving deliverance unto sinners from evil temporal and eternal ; raising them to Communion with God here , and to the Enjoyment of him for ever hereafter , are called Grace ; and do belong to the Lordship of Christ , as he is Heir , Lord and Possessor of them all . All the stores of this Grace and Mercy that are in Heaven for sinners , are given into his hand , and resigned up to his Soveraign disposal ; as we shall intimate in general , and particular . 1. In General ; Col. 1.19 . It pleased the Father that in him all fulness should dwell . There is a fourfold fulness in Christ : 1. Of the Deity in his Divine Nature , Rom. 9.5 . 2. Of Vnion in his Person , Col. 2.9 . 3. Of Grace in his Humane Nature , Joh. 1.14 . Chap. 3.34 . Luke 2.52 . Chap. 4.1 . 4. An Authoritative fulness to communicate of it unto others ; that is the fulness here intended . For it is in him as the head of the Church , v. 18. so as that from him , or that fulness , which it pleased the Father to entrust him withall , believers might receive grace for grace Joh. 1.16 , 17. Thus he testifies that all things are delivered to him of the Father , Matth. 11.27 . put into his power and possession . And they are the things he there intends on the account whereof , he invites sinners weary and laden to come unto him , v. 28. That is , all Mercy and Grace , which are the things that burdened sinners need , and look after . The same is testified Joh. 3.35 , 36. and fully , Joh. 16.15 . All things that the Father hath are mine , Joh. 16.19 . All the Grace and Mercy that are in the Heart of God as a Father , to bestow upon his Children , they are all given into the hand of Christ , and are his , or part of his Inheritance . In particular ; 1. All Pardoning Grace for the Acceptance of our Persons , and Forgiveness of our sins is his ; he is the Lord of it ; Acts 5.31 . He is made a Prince and a Saviour to give repentance and the forgiveness of sins . Forgiveness of sin , is wholly given unto him , as to the Administration of it ; nor doth any one receive it , but out of his stores . And what is the Dominion of ten thousands of worlds in comparison of this Inheritance ? Sure he shall be my God and King who hath all forgiveness at his disposal . All that this World can do , or give , is a thousand times lighter than the dust of the ballance , if compared with these good things of the Kingdom of Christ. 2. All Regenerating , quickning , sanctifying , assisting Grace is his : 1. Joh. 5.21 . He quickneth whom he pleaseth : He walks among dead souls , and sayes to whom he will , Live. And 2. He sanctifies by his Spirit whom he pleaseth , Joh. 4.14 . All the living waters of saving Grace are committed to him , and he invites men unto them freely , Cant. 5.1 . Isa. 55.1 . Rev. 21. And 3. All Grace actually assisting us unto any duty , is his also ; for without him we can do nothing , Joh. 15.5 . for it is he alone that gives out suitable help at the time of need , Heb. 4.16 . No man was ever quickned , purified or strengthened but by him : nor can any dram of this Grace be obtained , but out of his Treasures . Those who pretend to stores of it in their own wills ; are so far Antichrists . 3. The Grace of our Preservation in our Acceptation with God , and Obedience unto him is solely his , Joh. 10.28 . And so also , 4. Are all the blessed and gracious Priviledges whereof we are made partakers , in our Adoption , Joh. 1.12 . Heb. 3.6 . He is so Lord over the whole House and family of God , as to have the whole inheritance in his power , and the absolute disposal of all the good things belonging unto it . These are the Riches and Treasure of the Kingdom of Christ ; the good things of his House , the Revenues of his Dominion . The Mass of this Treasure that lyes by him is infinite , the stores of it are inexhaustible ; and he is ready , free , gracious and bountiful in his Communications of them to all the Subjects of his Dominion . This part of his Heirship extends unto , 1. All the Grace and Mercy that the Father could find in his own gracious Heart to bestow , when he was full of Counsels of Love , and designed to exalt himself by the way of Grace , Ephes. 1.6 . 2. To all the Grace and Mercy which he himself could purchase by the Effusion of his Blood , Heb. 9.14 . Eph. 1.13 . and indeed these are commensurate ; if things , in respect of us altogether boundless , may be said to be commensurate . 3. All that Grace which hath saved the World of Sinners which are already in the enjoyment of God , and that shall effectually save all that come to God by him . 4. All that Grace which in the Promises of it in the Old Testament , is set out by all that is rich , precious , glorious , all that is eminent in the whole Creation of God ; and in the New is called Treasures , unsearchable Riches , and exceeding Excellency , which being communicated by him to all the subjects of his Kingdom , makes every one of them richer than all the Potentates of the earth , who have no interest in him . The especial Foundation of all this Trust is in an eminent manner expressed , Esay 53.10 , 11 , 12. His suffering for the sins of all those to whom he intends to communicate of this his fulness , according to the will of God ; and the Purchase he made in his death , according to the tenour of the Covenant of the Mediator , makes it just and righteous that he should enjoy this part of his Inheritance . Heb. 2.17 . chap. 9.12 . The Father says unto him , Seest thou these poor wretched Creatures , that lie perishing in their bloud , and under the curse ? They had once my Image gloriously enstamped on them , and were every way meet for my service ; but behold the Misery that is come upon them , by their sin and rebellion ; sentence is gone forth against them upon their sin ; and they want nothing to shut them up under Everlasting Ruine , but the Execution of it : Wilt thou undertake for to be their Saviour and Deliverer , to save them from their sins , and the wrath to come ? Wilt thou make thy Soul an Offering for their sins ? and lay down thy Life a Ransome for them ? Hast thou Love enough to wash them in thy own Blood , in a Nature to be taken of them ? Being obedient therein unto death , the death of the Cross ? Whereunto he replies , I am content to do thy Will , and will undertake this work , and that with joy and delight . Lo , I come for that purpose , my delight is with these sons men , Psal. 40.8 . Prov. 8.31 . What they have taken , I will pay . What is due from them , let it be required at my hand . I am ready to undergo Wrath and curse for them , and to pour out my soul unto death . It shall be , saith the Father , as thou hast spoken , and thou shalt see of the travel of thy soul and be satisfied . I will give thee for a Covenant and a Leader unto them , and thou shalt be the Captain of their salvation . To this end take into thy power and disposal all the Treasures of Heaven , all Mercy and Grace to give out unto them for whom thou hast undertaken . Behold , here are unsearchable hidden Treasures , not of many Generations , but laid up from Eternity ; take all these Riches into thy power , and at thy disposal shall they be for ever . This is the noble peculiar foundation of this part of the Inheritance of Christ. From what hath been spoken , the Rule also , whereby the Lord Christ proccedeth in disposing these Treasures to the sons of men , is made evident . Though he hath all Grace committed unto him , yet he bestowes not grace upon all . The Rule of his procedure herein is God's Election . For the Foundation of this whole Trust is his undertaking for them , who were given him of his Father , see Act. 13.48 . Rom. 11.7 . Ephes. 1.3 , 4 , 5 , 6 , 7 , 8. And the variety which is seen in his actual Communication of Grace and Mercy unto sinners , depends upon the Sovereign and Eternal Designation of the Persons of them , who by him were to obtain mercy , and be made Heirs of Salvation . But although the Persons are designed and allotted unto him from Eternity , who were to receive this Grace and Mercy at his hands , yet as to the manner , and all Circumstances of his Dispensation and Communication of them , they are wholly committed unto his own Sovereign Will and Wisdom . Hence some he calls at one time , some at another ; some in the Morning , that they may glorifie Grace in working all the day ; some in the Evening of their lives , that they may exalt pardoning mercy to Eternity ; on some he bestows much Grace , that he may render them useful in the strength of it ; on others less , that he may keep them humble in a sense of their wants . Some he makes rich in Light , others in Love ; some in Faith , others in Patience ; that they may all peculiarly praise him , and set out the fulness of his stores . And hereby , 1. He glorifies every Grace of his Spirit , by making it shine eminently in one or other , as Faith in Abraham and Peter , Love in David and John , Patience in Job . And , 2. he renders his subjects useful one to another , in that they have opportunities upon the defects and fulness of each other , to exercise all their Graces . And , 3. so he renders his whole Body uniform and comely , 1 Cor. 12.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27. 4. Keeping every Member in Humility and dependance , whilst it sees its own wants in some Graces that others excells in , Col. 2.19 . This is another most eminent part of the Inheritance and Kingdom of Christ. II. All Gifts that are bestowed on any of the sons of men , whereby they are differenced from others , or made useful unto others , belong also unto the Inheritance and Kingdom of Christ. Gifts bestowed on men are either Natural or Spiritual : Natural Gifts are especial Endowments of the Persons or Minds of men , in Relation unto things appertaining unto this Life ; as Wisdom , Learning , skill and cunning in Arts and Sciences : I call them Natural , in respect of the Objects that they are exercised about , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things of this life , as also in respect of their End and Use. They are not always so , as to their rise and spring , but may be immediately infused , as Wisdom was into Solomon , for Civil Government , 1 King 9.12 . and skill for all manner of Mechanical Operations into Bezaleel , Exod. 31.2 , 3 , 6. But how far these gifts are educed in an ordinary course of Providence , out of their hidden seeds and principles in nature , in a just connexion of Causes and Effects , and so fall under a certain Law of Acquisition , or what there may be of the Interposition of the Spirit of God in an especial manner , immediately conferring them on any , falls not under our present consideration of them . Nor yet can we insist on their Use , which is such , that they are the great Instrument in the hand of God for the preservation of Humane Society , and to keep the course of mans life and pilgrimage from being wholly bruitish . I design only to shew , that even they also belong ( though more remotely ) to the Lordship of Jesus Christ ; which they do on two accounts ; 1. In that the very use of mens Reason , and their natural faculties , as to any good end or purpose , is continued unto them upon the account of his Interposition , bringing the world thereby under a dispensation of patience and forbearance , as was declared , Joh. 1.9 . 2. He is endued with Power and Authority to use them , in whose hand soever they lie , whether of his friends or enemies , to the especial Ends of his Glory , in doing good unto his Church . And indeed in the Efficacy of his Spirit and Power upon the Gifts of the minds of men , exciting , ordering , disposing , enabling them unto various Actings and Operations , by and with them ; controuling , over-ruling , entangling each other , and themselves in whom they are by them , his Wisdom and care in the Rule , Government , Chastisement , and Deliverance of his Church , are most conspicuous . III. 2. Spiritual Gifts , which principally come under that Denomination are of two sorts ; Extraordinary , and Ordinary . The first are immediate Endowments of the minds of men with Abilities exceeding the whole Systeme of Nature , in the exercise whereof they are meer Instruments of him who bestows those gifts upon them . Such of old were the Gifts of Miracles , Tongues , Healing , Prediction , and infallible Inspiration , given out by the Lord Christ unto such as he was pleased to use in his Gospel service in an Extraordinary manner . The latter sort are Furnishments of the minds of men , enabling them unto the Comprehension of spiritual things , and the management of them for spiritual Ends and purposes . Such are Wisdom , Knowledge , Prudence , Utterance , Aptness to teach ; in general , Abilities to manage the things of Christ and the Gospel , unto their own proper ends . And these also are of two sorts . 1. Such as are peculiar unto Office ; and , 2. Such as are common unto others for their own and others Good and Edification , according as they are called unto the exercise of them . And these two sorts of Gifts differ only in respect of degrees . There are no ordinary Gifts that Christ's Officers are made partakers of , their Office only excepted , which differs in the kind or nature of them from those which he bestows on all his Disciples : which makes their stirring up , and endeavours to improve the Gifts they have received exceeding necessary unto them . And Christ's collation of these Gifts unto men , is the foundation of all the Offices that under him they are called to discharge . See Ephes. 4.8 , 11. 1 Cor. 12.7 . Joh. 20.21 , 22. And as they are the spring and foundation of Office , so they are the great and only means of the Churches edification . By them Christ builds up his Church , to the measure appointed unto the whole and every member of it . And there is no Member but hath its Gift : which is the Talent given , or rather lent , to trade withall . Now of all these Christ is the only Lord , they belong unto his Kingdom . Psal. 68.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he ascended on high , he took , or received gifts for man ; he took them into his own power and disposal , being given him of his Father : as Peter declares , Act. 2.33 . adding , that he received the Spirit , by whom all these gifts are wrought . And Ephes. 4.8 . the Apostle renders the words of the Psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gave gifts ; because he received them into his power , not to keep them unto himself , but to give them out to the use of others . And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie to give . Hos. 14.2 . Verbum accipiendi dare significat cu●n accipiunt aliunde ut dent , say the Jewish Masters . And it was after his Resurrection , that this accession was made unto his Kingdom , in such an eminent and visible manner as to be a testimony of his Office , Joh. 7.39 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy Ghost was not yet , because Jesus was not yet glorified ; not eminently given , and received , as to these gifts , Acts 19.2 . And this investiture of him , with power over all gifts , he makes the bottom of the mission of the Apostles , Matth. 28.18 . This he had as a fruit of his suffering , as a part of his purchase , and it is a choice portion of his Lordship and Kingdom . The End also why all these gifts are given into his power and disposal , is evident , 1. The propagation of his Gospel , and consequently the setting up of his Kingdom in the world d●pends upon them . These are the Arms that he furnished his Messengers withall , when he sent them forth to fight with , to conquer and subdue the world unto him . And by these they prevailed . By that Spirit of wisdom and knowledge , prayer , utterance , wherewith they were endowed ; attended where , and when needful , with the extraordinary gifts before mention'd , did they accomplish the work committed unto their charge . Now the Lord Christ having a right unto a Kingdom and Inheritance given him , which was actually under possession of his Adversary , it was necessary that all those arms , wherewith he was to make a conquest of it , should be given to his disposal , 2 Cor. 10.4 . These were the weapons of the warfare of his Apostles and Disciples , which through God were so mighty to cast down the strong holds of sin and Sathan . These are the slings and stones , before which the Goliahs of the Earth and Hell did fall . This was that power from above , which he promised his Apostles to furnish them withall , when they should address themselves to the conquest of the world , Acts 1.8 . With these weapons , this furniture for their warfare , a few despised persons in the eyes of the world , went from Judea unto the ends of the earth , subduing all things before them to the obedience of their Lord and Master . And , 2. By these is his Church edified ; and to that end doth he continue to bestow them on men , and will do so to the end of the world , 1 Cor. 12.7 , 13 , 14. Ephes. 4.8 , 9 , 10 , 11 , 12 , 13. Rom. 12.6 , 7 , 8. 1 Pet. 3.10 , 11. Col. 2.19 . And for any to hinder their growth and exercise , is what in them lies to pull down the Church of Christ , and to set themselves against that testimony which he gives in the world , that he is yet alive ; and that he takes care of his Disciples , being present with them according unto his promise . 3. And by these means and ways is God glorified in him and by him which is the great end of his Lordship over all the gifts of the Spirit . That we may a little by the way look into our especial concernment in these things , the order of them , and their subserviency one to another , may be briefly considered . For as Natural gifts are the foundation of , and lie in an especial subordination unto Spiritual , so are Spiritual gifts enlivened , made effectual and durable by Grace . The principal end of Christ's bestowing gifts , is the erection of a Ministery in his Church , for the ends before mentioned . And where all these in their order and mutual subserviency unto one another , are received by any , there , and there alone , is a competent furniture for the work of the Ministery received . And where any of them , as to their whole kind , are wanting , there is a defect in the Person , if not a nullity as to the Office. Natural gifts and endowments of mind are so necessary a foundation for any that looks towards the work of the Ministery , that without some competent measure of them , it is madness and folly to entertain thoughts of any progress . Unless unto these , Spiritual gifts are in Christ's time super-added , the other will be never of any use for the edification of the Church , as having in their own nature and series , no especial tendency unto that end . Nor will these super-added spiritual gifts enable any man to discharge his duty unto all well-pleasing before God , unless they also are quickned and seasoned by Grace . And where there is an intercision of this series and order in any , the defect will quickly appear . Thus some we see of excellent natural endowments , in their first setting forth in the world , and in their endeavours on that single stock , promising great usefulness and excellency in their way ; who when they should come to engage in the service of the Gospel , evidence themselves to be altogether unfurnished for the employment they undertake ; yea , and to have lost , what before they seemed to have received . Having gone to the utmost length and bounds that Gifts meerly Natural could carry them out unto , and not receiving super-added Spiritual g●fts , which the Spirit of Christ bestoweth as he pleaseth , 1 Cor. 12.11 . they faint in the way , wither , and become utterly useless . And this for the most part falleth out , when men either have abused their natural gifts to the service of their lusts , and in an opposition to the simplicity of the Gospel ; or when they set upon Spiritual things , and pretend to the service of Christ , meerly in their own strength , without dependance on him , as the Heir and Lord of all , for abilities and furniture for his work ; or when they have some fixed corrupt end and design to accomplish and bring about by a pretence of the Ministery , without regard to the glory of Christ , or compassion to the souls of men , which the Lord Christ will not prostitute the gifts of his Spirit to make them serviceable unto . And sundry other causes of this failure may be assigned . It is no otherwise as to the next degree in this order ▪ in reference unto spiritual gifts and saving grace . When these gifts , in the good pleasure of the Lord of them are super-added unto the natural endowments before mentioned , they carry on them , who have received them , cheerfully , comfortably and usefully in their way and progress . The former are increased , heightned , strengthned and perfected by the latter , towards that special end , whereunto themselves are designed ; namely , the glory of Christ in the work of the Gospel . But if these also are not in due season quickned by saving grace , if the heart be not moistned and made fruitful thereby , even they also will wither and decay . Sin and the world in process of time will devour them , whereof we have daily experience in this world . And this is the Order wherein the Great Lord of all these Gifts hath laid them in a subserviency , one kind unto another , and all of them unto his own glory . And this that hath been spoken will abundantly discover the reason and ground of the Apostol●cal Exhortation , Covet the best gifts , 1 Cor. 12.31 . As first , the gift of Wisdom and knowledge in the Word and Will of God , 1 Cor. 12.8 . 1 Cor. 2.7 . 1 Tim. 3.15 . 1 Cor. 1.5 . Secondly , the gift of Ability , to manage and improve this wisdom and knowledge to the edification of others , Heb. 3.13 . chap. 10.25 . Rom. 15.14 . 1 Thes. 5.11 . Thirdly , of Prayer . And many more might be added of the like usefulness and importance . IV. 3. To close our considerations of this part of the Lordship of Christ , there remains only that we shew him to be the Lord of all Spiritual Eternal things , which in one word we call Glory . He is himself the Lord of glory , 2 Cor. 2.4 . and the Judge of all , Joh. 5.25 . In the discharge of which Office he gives out Glory as a Reward unto his followers , Matth. 25.32 . Rom. 14.10 . Glory is the reward that is with him , which he will give out at the last day , as a Crown , 2 Tim. 4.8 . Joh. 17.2 . And to this end that he might be Lord of it , he hath ( 1 ) purchased it , Heb. 9.12 . Eph. 1.14 . Heb. 2.10 . ( 2 ) Taken actual possession of it in his own Person , Luke 24.25 . Joh. 17.5 , 22 , 24. And that ( 3 ) as the fore-runner on whom he will bestow it , Heb. 9.20 . And this is a short view of the Lordship of Christ , as to things Spiritual . V. Ecclesiastical things , or things that concern Church Institutions , Rule and Power , belong also unto his Rule and Dominion . He is the only Head , Lord , Ruler , and Law-giver of his Church . There was a Church state ever since God created man on the earth ; and there is the same reason of it in all its alterations , as unto its Relation to the Lord Christ. What ever changes it under-went , still Christ was the Lord of it , and of all its concernments . But by way of instance and eminency , we may consider the Mosaical Church state under the old Testament , and the Evangelical Church state under the New. Christ is Lord of , and in respect unto them both . 1. He was the Lord of the Old Testament Church state , and he exercised his Power and Lordship towards it four ways . 1. In , and by its Institution and Erection ; he made , framed , set up , and appointed that Church state , and all the Worship of God therein observed . He it was who appeared unto Moses in the Wilderness , Exod. 3.5 . Act. 7.32 , 33. and who gave them the Law on M●unt Sinai , Exod. 20 Psal. 68.17 . Ephes. 4.8 . and continued with them in the Wilderness , Numb . 21.6 . 1 Cor. 10.9 . So that from him , his Power and Authority , was the Institution and Erection of that Church . 2. By prescribing a complete Rule and form of Worship and obedience unto it , being erected , as its Law-giver , to which nothing might be add●d , Deut. 7.4 , 12 , 32. 3. By way of Reformation , when it was collapsed and decayed , Zech. 2.8 , 9 , 10 , 11 , 12 , 13. Ma● . 3 , 1 , 2 , 3. 4. By way of Amotion , or taking down what he himself had set up ; because it was so framed and ordered as to continue only for a season , Heb. 9.10 . Deut. 18.16 , 17 , 18. Hag. 2 6 , 7. Isa. 65.17 , 18. 2 Pet. 3.13 . Which part of his Power and Lordship , we shall a●terwards abundantly prove against the Jews . 2. Of the New Testament Evangelical Church state also , he is the only Lord and Ruler ; yea , this is his proper Kingdom , on which all other parts of his Dominion do depend ; for he is given to be head over a●l things unto the Church , Ephes. 1.22 . For , 1. He is the foundation of this Church state , 1 Cor. 3.11 . the whole design and plat-form of it being laid in him , and built upon him : And 2. He erects this Church-State upon himself , Matth. 16.18 . I will build my Church ; the Spirit and Word whereby it is done , being from him alone , and ordered in and by his Wisdom , Power and Care ; And 3. He gives Laws and Rules of Worship and Obedience unto it , when so built by himself and upon himself , Matth. 28.18 . Acts 1.2 . Heb. 3.2 , 3 , 4 , 5 , 6. And 4. Is the everlasting , constant , abiding Head , Ruler , King , and Governour of it , Eph. 1.22 . Col. 2.19 . Heb. 3.6 . Rev. 2.3 . All which things are ordinarily spoken unto , and the ends of this Power of Christ fully declared . VI. He is Lord also of Political things ; All the Governments of the world that are set up and exercised therein for the good of mankind , and the preservation of Society according to Rules of Equity and Righteousness ; over all these , and those who in and by them exercise Rule and Authority amongst men , is he Lord and King. He alone is the absolute Potentate ; the Highest on the earth are in a subordination unto him . That 1. He was designed unto , Psal. 89.27 . And accordingly he is 2. Made Lord of Lords and King of Kings , Rev. 17.14 . Chap. 19.16 . 1 Tim. 6.15 . And 3. He exerciseth dominion answerable unto his Title , Rev. 6.16 . Chap. 17.14 . Chap. 18.16 , 17 , 18 , 19 , 20. Psal. 2.8 , 9. Isa. 60. Mich. 5.7 , 8 , 9. And 4. Hath hence right to send his Gospel into all Nations in the world , attended with the worship by him prescribed , Matth. 28.18 . Psal. 2.9 , 10 , 11 , 12. which none of the Rulers or Governours of the world have any right to refuse or oppose , nor can so do , but upon their utmost peril . And 5. All Kingdoms shall at length be brought into a professed subjection to him and his Gospel , and have all their Rule disposed of unto the interest of his Church and Saints , Dan. 7.27 . Isa. 60.12 . Rev. 19.16 , 17 , 18 , 19. VII . The last branch of this Dominion of Christ consists in the Residue of the Creation of God ; Heaven and Earth , Sea and Land , Wind , Trees , and fruits of the earth , and the Creatures of sense , as they are all put under his feet , Psal. 8.7 , 8. Ephes. 1.22 . 1 Cor. 15.27 . So the exercise of his power severally over them , is known from the story of the Gospel . And thus we have glanced at this Lordship of Christ , in some of the general parts of it : And how small a portion of his glorious power , are we able to comprehend or declare . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By whom also he made the worlds . The Apostle in these words gives further strength to his present Argument , from another Consideration of the Person of the Messiah ; wherein he also discovers the foundation of the Preheminence ascribed unto him in the words last insisted on . By him the worlds were made ; so that they were his own , Joh. 1.11 . and it was meet that in the new condition which he underwent , that he should be the Lord of them all . Moreover , if all things be made by him , all disobedience unto him is certainly most unreasonable , and will be attended with inevitable ruine ; of the Truth whereof , the Apostle aims to convince the Hebrews . Now whereas the Assertion which presents its self at first view in these words is such , as if we rightly apprehend the meaning of the Holy Ghost in it , must needs determine the Controversie that the Apostle had with the Jews , and is of great use and importance unto the faith of the Saints in all ages , I shall first free the words from false glosses and interpretations , and then explain the Truth asserted in them , both absolutely , and with relation to the present purpose of the Apostle . That which some men design in their wresting of this place , is to deface the illustrious Testimony given in it unto the Eternal Deity of the Son of God ; and to this purpose they proceed variously . 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom , they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for whom , is intended . And so the sense of the place is , that for Christ , for his sake , God made the world : so Eniedinus ; and Grotius embraceth his notion ; adding in its confirmation that this was the opinion of the Jews , namely , that all things were made for the Messiah ; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he renders by , condiderat , as signifying the time long since past , before the bringing forth of Christ in the world ; as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Rom. 6.4 . Rev. 4.11 . Chap. 1.14 . and therefore may be here so used . According to this Exposition of the words , we have in them an expression of the Love of God towards the Messiah , in that for his sake , he made the worlds ; but not any thing of the Excellency , Power and Glory of the Messiah himself . It is manifest that the whole strength of this interpretation lyes in this , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom instead of , for whom : but neither is it proved that in any other place those expressions are equipollent ; nor if that could be supposed , is there any reason off●red why the one of them should in this place be put for the other : For , 1. The places referred unto , do no way prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive doth ever denote the final cause , but the efficient only . With an Accusative for the most part it is as much as propter , signifying the final Cause of the thing spoken of , and rarely in the New Testament is it otherwise used . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rev. 4.11 . At thy will or pleasure , the efficient and disposing not the final Cause seems to be denoted . And Chap. 13.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the signs that were given him to do ; the formal cause is sigfied . But that joyned with a Genitive Case it any where signifies the final Cause doth not appear . Beza whom Grotius cites , sayes on Rom. 6.4 . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the glory of the Father , may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the glory . But the case is not the same , where things , as where Persons are spoken of : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here relates unto a Person , and yet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it asserted to denote the end of the things spoken of , which is insolent . Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that place , is indeed the glorious power of the Father , the efficient of the Resurrection of Christ treated of . So that whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used six hundred times with a Genitive Case in the New Testament , no one instance can be given , where it may be rendered propter , for , and therefore cannot be so here . 2. On supposition that some such instance might be produced , yet being contrary to the constant use of the Word , some cogent Reason from the Text wherein it is used , or the thing treated of , must be urged , to give that sense admittance : And nothing of that nature is , or can be here pleaded . 3. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are distinguished , the one expressing the efficient , the other the final cause , Rom. 11.36 . so also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this very Epistle , Chap. 2.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for whom are all things , and by whom are all things ; and is it likely that the Apostle would put one of them for the other , contrary to the proper use which he intended immediately to assign severally unto them ? 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom here , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him , Joh. 1.3 . which the same Person interprets properly for the Efficient Cause . On these accounts the foundation of this Gloss being removed , the superadded Translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by condiderat , is altogether useless ; and what the Jews grant that God did with respect to the Messiah , we shall afterwards consider . 2. The Socinians , generally lay no exception against the Person making , whom they acknowledge to be Christ the Son , but unto the Worlds said to be made . These are not say they the things of the Old , but of the new Creation ; not the fabrick of Heaven and Earth , but the Conversion of the souls of men ; not the first institution and forming of all things , but the Restauration of mankind , and Translation into a new condition of life . This Sclictingius at large insists on , in his Comment in this place , bringing in the justification of his interpretation the summ of what is pleaded by any of them , in answer not only to this Testimony , but also to that of Joh. 1.3 . and that also of Coloss. 1.16 , 17. 1. The old Creation , he sayes , is never said to be performed by any intermediate Cause , as the Father is here said to make these worlds by the Son. But 1. This is petitio principii ; that this expression doth denote any such intermediate cause , as should interpose between the Father , and the Creation of the world by an operation of its own , divers from that of the Father . Job 26.13 . God is said to adorn the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his Spirit ; which they will not contend to denote an intermediate cause , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is but what the Hebrews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. In the Creation of the world the Father wrought in and by the Son , the same creating act being the act of both Persons , Joh. 5.17 . their Will , Wisdom and Power being essentially the same . 2. He adds , There is an allusion only in the words unto the first Creation , as in John , Chap. 1.1 , 2 , 3. where the Apostle sets out the beginning of the Gospel in the terms whereby Moses reports the Creation of the world : And therefore mentions light in particular , because of an allusion to the light at first created by God , when of all other things wherein there is no such allusion he maketh no mention . Answ. 1. The new Creation granted by the men of this perswasion , being only a moral Swasion of the minds of men by the outward Doctrine of the Gospel , I know not what Allusion can be fancied in it , unto the Creation of the world out of nothing . 2. It is granted that the Apostle speaks here of the same Creation that John treats of in the beginning of his Gospel ; but that that is the Creation of the whole world , and all things contained in it , hath been elsewhere proved ; and must be granted , or we may well despair of ever understanding one line in the Scripture , or what we ordinarily speak one to another . 3. John doth not mention any particular of the old Creation , affirming only in general , that by the Word all things were made , whereof he afterwards affirms , that it was the Light of men , not assigning unto him in particular , the Creation of Light as is pretended . 3. He tells us , the Article preposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intimates that it is not the old Creation that is intended , but some new especial thing distinct from it and preferred above it . Answ. 1. As the same Article doth used by the same Apostle to the same purpose in another place , Acts 14.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who made the Heaven , the Earth and Sea , which were certainly those created of old . 2. The same Article is used with the same word again in this Epistle , Chap. 11.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by faith we understand that the worlds were made , where this Author acknowledgeth the old Creation to be intended . 4. He adds , that the Author of this Epistle seems to allude to the Greek Translation of Isa. 9.6 wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of Eternity , or eternal Father , is rendred the Father of the world to come . Answ. 1. There is no manner of Relation between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of the world to come , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom he made the worlds , unless it be that one word is used in both places in very distinct senses ; which if it be sufficient to evince a cognation between various places , very strange and uncouth interpretations would quickly ensue . Nor 2. Doth that , which the Apostle here treats of , any way respect that which the Prophet in that place insists upon ; his name and nature being only declared by the Prophet , and his works by the Apostle . And 3. It is presumption to suppose the Apostle to allude to a corrupt Translation as that of the LXX . in that place is , there being no ground for it in the Original ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal Father : and what the Jews and LXX . intend by the world to come , we shall afterwards consider . 5. His last refuge is , in Isa. 51.16 . Where the work of God , as he observes , in the reduction of the people of the Jews from the Captivity of Babylon , is called his planting the Heavens , and laying the foundation of the Earth : And the Vulgar Latin Translation , as he farther observes , renders the word , ut corlum plantes , ut terram fundes , ascribing that to the Prophet which he did but declare ; and in this sense he contends , that God the Father is said to make the worlds by his Son. Answ. 1. The work mentioned is not that which God would do in the reduction of the people from Babylon , but that which he had done in their delivery from Aegypt , recorded to strengthen the faith of Believers in what for the future he would yet do for them . 2. The expressions of planting the Heavens , and laying the foundation of the Earth , are in this place of the Prophet plainly , Allegorical , and are in the very same place declared so to be . First , In the circumstance of time when this work is said to be wrought , namely , at the coming of the Israelites out of Aegypt , when the Heavens and the Earth properly so called , could not be made , planted , founded , or created . Secondly , By an adjoyned Exposition of the Allegory , I have put my words into thy mouth , and said unto Zion , thou art my people : This was his planting of the Heavens , and laying the foundation of the Earth , even the erection of a Church and Political State amongst the Israelites . 3. It is not to the Prophet ; but to the Church that the words are spoken , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are not ut plantes & ut fundes , but ad plantandum , to plant , and ad fundandum , to lay the foundation : and our Author prejudicates his cause , by making use of a Translation to uphold it , which himself knows to be corrupt . 4. There is not then , any similitude between that place of the Prophet , wherein words are used Allegorically , ( the Allegory in them being instantly explained ; ) and this of the Apostle whose discourse is didactical , and the words used in it , proper , and suited to the things intended by him to be expressed . And this is the substance of what is pleaded to wrest from believers this illustrious Testimony given to the eternal Deity of the Son of God. We may yet further consider the reasons that offer themselves from the Context for the removal of the interpretation suggested . 1. It sinks under its own weakness and absurdity . The Apostle intending to set out the Excellency of the Son of God , affirms that by him the worlds were made ; that is , say they , Christ preaching the Gospel converted some to the faith of it , and many more were converted by the Apostles preaching the same Doctrine , whereupon blessed times of Light and Salvation ensued . Who not overpowered with prejudice could once imagine any such sense in these words ? especially considering that it is as contrary to the design of the Apostle , as it is to the importance of the words themselves . This is that which Peter calls , mens wresting the Scripture to their own perdition . 2. The Apostle as we observed , writes didactically , plainly expressing the matter whereof he treats , in words usual and proper . To what end then should he use so strained an Allegory in a point of Doctrine , yea , a fundamental Article of the Religion he taught , and that to express what he had immediately in the words foregoing properly expressed ; For , by whom he made the worlds , is no more in these mens apprehensions , than , in him hath he spoken in these latter dayes . Nor is this Expression any where used , no not in the most allegorical Prophecies of the Old Testament , to denote that which here they would wrest it unto . But making of the world , signifies , making of the World , in the whole Scripture throughout , and nothing else . 3. The making of the worlds here intended , was a thing then past ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he made them , that is , he did so of old ; and the same word is used by the LXX . to express the old Creation . But now that which the Jews called the world to come , or the blessed state of the Church under the Messiah , the Apostle speaks of , as of that which was not yet come ; the present worldly State of the Judaical Church yet continuing . 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are so rendred , taken absolutely as they are here used , do never in any one place in the Scripture in the Old or New Testament signifie the new Creation , or state of the Church under the Gospel ; but the whole world and all things therein contained , they do in this very Epistle , Chap. 11.3 . 5. Wherever the Apostle in this Epistle speaks in the Judaical Idiom of the Church-State under the Messiah , he never calls it by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but still with the limitation of , to come , as Chap. 2.5 . Chap. 6.5 And where the word is used absolutely as in this place , and Chap. 11.3 . it is the whole world that is intended . 6. The Context utterly refuseth this Gloss. The Son in the preceeding words , is said to be made Heir or Lord of all ; that is , of all things absolutely and universally , as we have evinced , and is confessed . Unto that Assertion he subjoyns a reason of the equity of that transcendent Grant made unto him ; namely , because by him all things were made , whereunto he adds his upholding , ruling , and disposing of them being so made by him ; he upholdeth all things by the word of his power . That between the all things whereof he is Lord , and the all things that he upholds , there should be an interposition of words of the same importance with them , expressing the Reason of them that go afore , and the foundation of that which follows , knitting both parts together , and yet indeed have a signification in them of things utterly heterogeneous to them , is most unreasonable to imagine . We have now obtained liberty by removing the entanglements cast in our way , to proceed to the opening of the genuine sense and importance of these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by whom ; not as an Instrument or an inferiour intermediate created Cause ; for then also must he be created by himself , seeing all things that were made , were made by him , Joh. 1.3 . but as his own eternal Word , Wisdom and Power ▪ Prov. 8.22 , 23 , 24. Joh. 1.3 . The same individual creating act , being the work of Father and Son ; whose Power and Wisdom being one and the same individed , so also are the works which outwardly proceed from them . And as the joint - working of Father and Son doth not inferr any other subordination but that of subsistence and order ; so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self intimate the subjection of an instrumental Cause , being used sometimes to express the work of the Father himself , Gal. 1.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , created ; so the Apostle expresseth that word , Acts 17.24 , 26. And the LXX . most commonly , as Gen. 1.1 . though sometimes they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as our Apostle also doth , Chap. 10. He made , created , produced out of nothing , by the things not seen , Chap. 11.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that word is constantly rendered by the Greeks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hide , or to be hid , kept secret , close , undiscovered . Whence a Virgin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one not yet come into the publick state of Matrimony ; as by the Greeks on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one shut up , or a recluse ; as the Targumists call an Harlot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a goer abroad , from that description of her , Prov. 7.10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , her feet dwell not in her own house ; one while she is in the Street , another while abroad . As the Mother of the Family is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dweller at home , Psalm 68.13 . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies the Ages of the world in their succession and duration , which are things secret and hidden ; what is past is forgotten , what is to come is unknown ; and what is present passing away without much Observation : See Ecclesiastes 1. v. 10. The world then that is visible and a spectacle in its self , in respect of its continuance and duration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing hidden ; So that the word denotes the fabrick of the world by a Metonymie of the Adjunct . When the Hebrews would express the world in respect of the substance and matter of the Universe , they do it commonly by a distribution of the whole into its most general and comprehensive parts , as the Heavens , Earth , and Sea , subjoyning , all things contained in them . This the Greeks and Latins from its Order , Frame , and Ornaments call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and mundus , which principally respects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that beauty and ornament of the Heavens which God made by his Spirit , Job . 26.13 . And as it is inhabited by the Sons of men , they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prov. 8.30 . The world of the earth ; principally , the habitable parts of the Earth . As quickly passing away they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and in respect of its successive duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Plural number ; the worlds , so called , Chap. 11.3 . by a meer Enallage of number , as some suppose ; or with respect to the many Ages of the worlds duration . But moreover , the Apostle accommodates his expression to the received opinion of the Jews , and their way of expressing themselves about the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes the world as to the subsistence of it , and as to its duration ; in both these respects , the Jews distributed the world into several parts , calling them so many worlds . R.D. Kimchi on Isa. 6. distributes these worlds into three , on the account of which he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy , was three times repeated by the Seraphims . There are saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , three worlds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the upper world which is the world of Angels and Spirits ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of the Heavens and Stars : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this world below . But in the first respect they generally assign these four ( 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lower world , the depress●d world , the Earth and Air in the several regions of it . ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of Angels , or Ministring Spirits , whom they suppose to inhabit in High Places , where they may supervize the affairs of the Earth . ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of Spheres ; and ( 4. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the highest world , called by Paul the third Heaven , 2 Cor. 12.2 . and by Solomon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heaven of Heavens , 2 Kings 8.27 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Olam hanneshamoth , the world of Spirits , or souls departed . In respect of duration they assign a fivefold world : 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called by Peter , the old world , or the world before the Flood , the world that perished . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the present world , or the state of things under the Judaical Church : 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of the coming of the Messiah , or the world to come , as the Apostle calls it , Chap. 2.5 . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of the Resurrection of the dead . And 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prolonged world , or life eternal ; Principally with respect to the first distribution , as also unto the duration of the whole world unto the last dispensation mentioned in the second , doth the Apostle here call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the worlds . Thus the Apostle having declared the Honour of the Son as Mediator , in that he was made Heir of all , adds thereunto his Excellency in himself from his eternal power and Godhead ; which he not only asserts , but gives evidence unto by an Argument from the works of Creation . And to avoid all streightning thoughts of this work , he expresseth it in terms comprehending the whole Creation in that distribution whereunto it was usually cast by themselves : As John contents not himself by affirming that he made all things , but adds to that Assertion , that without him nothing was made that was made , Joh. 1.3 . And this was of old the common faith of the Judaical Church . That all things were made , and all things disposed by the Word of God , they all confessed . Evident footsteps of this faith abide still in their Targums . For that by the Word of God so often mentioned in them they did not understand the Word of his Power , but an Hypostasis in the Divine Nature , is manifest from the Personal Properties which are every where assigned unto it ; as the Word of God , did this , said that , thought , went , and the like ; as Psal. 68.17 . They affirm that Word , which gave the Law on Mount Sinai , to dwell in the highest heavens . Yea , and they say in Bereschit Rabba , of those words , Gen. 1.2 . The Spirit of God moved on the face of the waters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the Spirit of the King Messiah ; by which they cannot deny but that all things were formed . And the Apostle in this expression lets the Hebrews know , that Jesus the Messiah was that Word of God , by whom all things were made . And so the influence of these words into his present Argument is manifest . For the Son , in whom the Father had now spoken to them , and declared the Gospel , being his Eternal Word , by whom the world and all Ages were created , there could be no question of his Authority to alter their ceremonious Worship , which he himself had appointed for a season . Before we pass to the next Verses , we may mark out those Instructions , which the words passed through afford us in common , as to the abiding interest of all Believers . The foundation of them is , That the Lord Jesus Christ , who is the great Prophet of his Church under the New Testament , the only Revealer of the Will of the Father , as the Son and Wisdom of God , made the Worlds , and all things contained in them . And therein , 1. We have an illustrious testimony given to the Eternal Godhead and Power of the Son of God ; for he who made all things is God , as the Apostle else-where affirms . And , 2. Unto the Equity of his being made Heir , Lord and Judge of all . No creature can decline the Authority , or wave the Tribunal of him that made them all . And , 3. A stable bottom of Faith , Hope , Contentment and Patience , is administred unto the Saints in all dispensations . He who is their Redeemer , that bought them , hath all that interest in all things wherein they are concerned , that the Sovereign right of Creation can afford unto him ; besides that Grant which is made unto him for this very end , that they might be disposed of to his own Glory , in their good and advantage , Isa. 54. v. 4 , 5. And , 4. From this Order of things , that Christ as the Eternal Son of God having made the worlds , hath them and all things in them put under his power as Mediator and Head of the Church ; we may see what a subserviency to the interest of the Saints of the most High , the whole Creation is laid and disposed in . And , 5. The way of obtaining a sanctified Interest in , and use of the things of the Old Creation ; namely , not to receive them meerly on the general account as made by the Son of God , but on the more especial of their being granted unto him , as Mediator of the Church . And , 6. How men on both these foundations , are to be accountable for their use or abuse of the things of the first Creation . But besides these particular Instances , there is that which is more general , and which we may a little insist upon from the Context and design of the Apostle in this whole discourse , whose consideration will not again occur unto us ; and it is , That God in infinite wisdom ordered all things in the first Creation , so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by Jesus Christ. By the Son he made the worlds in the beginning of time , that in the fulness of time he might be the just Heir and Lord of all . The Jews have a saying , that the world was made for the Messiah ; which is thus far true , that both it , and all things in it , were made , disposed of , and ordered in their Creation , so as that God might be everlastingly glorified in the work which he was designed unto , and which by him he had to accomplish . I shall consider it only in the present instance ; namely , that by the Son he made the worlds , that he might be the proper Heir and Lord of them : of which latter we shall treat more particularly on the ensuing words . This was declared of Old , where he was spoken of as the Wisdom of God , by whom he wrought in the Creation and Production of all things , Prov. 8.22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30. This Son , or Wisdom of God , declares at large , 1. His Coexistence with his Father from Eternity , before all , or any of the visible or invisible Creation were by his Power brought forth , v. 22 , 23 , and so onward . And then sets forth the Infinite , Eternal and Ineffable Delight , that was between him and his Father , both before , and also in the work of Creation , v. 30. Farther , he declares his presence and co-operation with him in the whole work of making the world , and the several parts of it , v. 27 , 28 , 29 , 30. which in other , places is expressed as here by the Apostle , that God by him made the worlds . After which he declares the End of all this Dispensation , namely , that he might rejoyce in the habitable parts of the earth , and his delight be with the sons of men ; to whom therefore he calls to hearken unto him , that they may be blessed , v. 31. to the end of the chapter ; that is , that he might be meet to accomplish the work of their Redemption , and bring them to Blessedness , to the Glory of the Grace of God ; which work his heart was set upon , and which he greatly delighted in , Psal. 40.6 , 7 , 8. Hence the Apostle John , in the beginning of his Gospel , brings both the Creations together ; the first by the Eternal Word , absolutely ; the other by him as incarnate , that the Suitableness and Correspondency of all things in them , might be evident . The Word was with God , saith he , in the beginning , and all things were made by him , and without him was not any thing made that was made , v. 1 , 2 , 3. But what was this unto the Gospel that he undertook to declare ? Yes , very much ; for it appears from hence , that when this Word was made flesh , and came and dwelt among us , v. 14. that he came into the world that was made by him , though it knew him not , v. 10. he came but to his own , what ever were the entertainment that he receeived , v. 11. For this End then God made all things by him , that when he came to change and renew all things , he might have good right and title so to do , seeing he undertook to deal with , or about , no more but what he had originally made . The Holy and Blessed Trinity could have so ordered the work of Creation , as that it should not immediately , eminently , and signally have been the work of the Son , of the Eternal Word . But there was a farther design upon the world to be accomplished by him , and therefore the work was signally to be his ; that is , as to immediate Operation , though as to Authority and Order it peculiarly belonged to the Father ; and to the Spirit as to Disposition and Ornament , Gen. 1.2 . Job 26.13 . This , I say , was done , for the End mentioned by the Apostle , Ephes. 1.10 . All things at first were made by him ; that when they were lost , ruined , scattered , they might again in the appointed season be gathered together into one head in him ; of which place more at large else-where . And this mysterie of the Wisdom of God , the Apostle at large unfoldeth , Col. 1.15 , 16 , 17 , 18 , 19. Speaking of the Son by whom we have Redemption , he informs us , that in himself and his own nature , he is the Image of the invisible God ; that is , of God the Father , who until then had alone been clearly revealed unto them ; and that in respect of other things he is the first-born of every creature , or as he terms himself , Rev. 3.14 . the Beginning of the creation of God ; that is , he who is before all creatures , and gave Beginning to the Creation of God. For so expresly the Apostle explains himself in the next verses . By him all things were created that are in heaven and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers : all things were created by him : and he is before all things , and by him all things consist . But this is not the full design of the Apostle . He declares not only that All things were made by him , but also that All things were made for him , v. 16. so made for him , that he might be the Head of the Body the Church ; that is , that he might be the fountain , head , spring , and original of the new Creation , as he had been of the Old. So the Apostle declares in the next words , Who is the beginning , the first-born from the dead . As he was the Beginning , and the First-b●rn of every creature in the old Creation , so he is the Beginning and First-born from the dead ; that is , the Original and Cause of the whole new Creation . And hereunto he subjoyns the End and design of God in this whole mysterious work , which was , that the Son might have the preheminence in all things ; as he had in and over the works of the old Creation , seeing they were all made by him , and all consist in him ; so also he hath over the New on the same account , being the Beginning and First-born of them . The Apostle in these words gives us the whole of what we intend , namely , that the making of the worlds , and of all things in them , in the first Creation by the Son , was peculiarly subservient to the Glory of the Grace of God , in the Reparation and Renovation of all things by him as incarnate . It is not for us to enquire much into , or after the reason of this Oeconomy and Dispensation ; we cannot by searching find out God , we cannot find out the Almighty unto perfection , Job 11.7 . It may suffice us , that he disposeth of all things according to the counsel of his own will , Ephes. 1.12 . This Antecedently unto the consideration of the Effects of it , we cannot , we may not search into , Deut. 29.29 . What are the Effects and Consequences of his infinitely holy wise Counsel , wherein his Glory shines forth unto his Creatures , those we may consider and contemplate on , and rejoyce in the light that they will afford us , into the treasures of these counsels themselves . Now herein we see , first , that it was the Eternal Design of God , that the whole Creation should be put in subjection unto the Word incarnate , whereof the Apostle also treats in the second Chapter of this Epistle . God hath highly exalted him , and given him a name which is above every name , that at the name of Jesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that every tongue should confess that Jesus Christ is Lord , to the glory of God the Father , Phil. 2.9 , 10 , 11. God hath put all things in subjection unto him , not only the things peculiarly redeemed by him , but all things what ever , as we shall shew in the next words of our Epistle . See 1 Cor. 15 , 24. Heb. 2.8 . Rom. 14.11 . Hence John saw every creature which is in heaven and earth , and under the earth , and such as are in the sea , even all that are in them , ascribing blessing , and honour , and glory , and power unto the Lamb for ever and ever , Rev. 5.13 . that is , owning and avowing their Duty , Obedience and Subjection unto him . This being designed of God in the Eternal Counsel of his Will , before the world was , 1 Pet. 1.2 . Tit. 1.2 . He prepared and made way for it in the Creation of all things by him ; so that his Title and right to be the Ruler and Lord of all Angels and Men , the whole Creation , in and of Heaven and Earth , might be laid in this great and blessed foundation , that he made them all . Again , God designed from Eternity , that his great and everlasting Glory should arise from the new Creation , and the work thereof . Herein hath he ordered all things to the praise of the glory of his grace , Ephes. 1.6 . And this praise will he inhabit for ever . It is true , the works of the old Creation did set forth the glory of God , Psal. 19.1 . they manifested his eternal power and Godhead , Rom. 1.20 . But God had not resolved , ultimately to commit the manifestation of his glory unto those works , though very glorious ; and therefore did he suffer sin to enter into the world , which stained the beauty of it , and brought it wholly under the curse . But he never suffered spot nor stain to come upon the work of the new Creation , Ephes. 5.6 . nothing that might defeat , eclipse , or impair the glory that he intended to exalt himself in thereby . Yet God hath so ultimately laid up his glory in the new Creation , as that he will not lose any thing of that , which also is due unto him from the Old : but yet he will not receive it immediately from thence neither ; but as it is put over into a subserviency unto the work of the New. Now God ordered all things so , as that this might be effected without force , coaction , or wresting of the Creation , or putting it besides its own order . And is there any thing more genuine , natural and proper , than that the world should come into subjection unto him , by whom it was made , although there be some alteration in its state and condition , as to outward dispensation , in his being made Man ? And this I take to be the meaning of that discourse of the Apostle about the bondage and liberty of the creature , which we have , Rom. 8.19 , 20 , 21 , 22. The Apostle tells us , that the Creature it self had an expectation , and desire after the Manifestation of the Sons of God , or the bringing forth of the Kingdom of Christ in Glory and Power , v. 19. and gives this reason for it , because it is brought into a condition of vanity , corruption and bondage ; wherein it did , as it were , unwillingly abide , and groaned to be delivered from it ; that is , by the entrance of sin , the Creation was brought into that condition , as wherein it could not answer the end for which it was made and erected ; namely , to declare the glory of God , that he might be worshipped and honoured as God ; but was , as it were , left , especially in the Earth , and the Inhabitants of it , to be a stage for men to act their enmity against God upon , and a means for the fulfilling and satisfaction of their filthy lusts . This state being unsuitable unto its primitive constitution , preternatural , occasional , and forced , it is said to dislike it , to groan under it , to hope for Deliverance ; doing that in what it is , by its nature , which it would do voluntarily were it endowed with a rational understanding . But , saith the Apostle , there is a better condition for this Creation ; which whilst it was afar of , it put out its head after and unto . What is this better state ? Why the glorious liberty of the Sons of God ; that is , the new state and condition that all things are restored unto , in order unto the glory of God , by Jesus Christ. The Creation hath , as it were , a natural propensity , yea , a longing to come into a subjection unto Christ , as that which retrieves and frees it from the Vanity , Bondage and Corruption that it was cast into , when put out of its first Order by sin . And this ariseth from that plot and design which God first laid in the Creation of all things ; that they being made by the Son , should naturally and willingly , as it were , give up themselves unto Obedience unto him , when he should take the Rule of them upon the new account of his Mediation . Thirdly , God would hereby instruct us , both in the Vse that we are to make of his creatures , and the improvement that we are to make of the work of the Creation unto his glory . For the first , it is his Will that we should not use any thing as meerly made and created by him , though originally for that purpose ; seeing as they are so left , they are under the curse , and so impure and unclean unto them that use them , Tit. 1.15 . But he would have us to look upon them , and receive them as they are given over unto Christ. For the Apostle in his Application of the eighth Psalm unto the Lord Christ , chap. 2.6 , 7 , 8. manifests , that even the beasts of the field , on which we live , are passed over in a peculiar manner unto his Dominion . And he lays our interest in their use as to a clear , profitable , and sanctified way of it , in the new state of things brought in by Christ. 1 Tim. 4.4 , 5. Every creature of God is good , and nothing to be refused , if it be received with thanksgiving ; for it is sanctified by the word of God and prayer . The word of promise confirmed in Christ , called on by the Spirit , given by Christ in prayer , gives a sanctified use of the creatures . This God instructs us in , namely to look for a profitable sanctified Vse of the creatures in Christ , in that himself ordered them in the very first Creation , to fall at length naturally under his Rule and Dominion , making them all by him . And hereby also we are instructed how to learn the glory of God from them . The whole mystery of laying the works of the old Creation in a subserviency unto the New , being hidden from many Ages and Generations , from the foundation of the world men did by the Effects and works which they saw , conclude , that there was an Eternal Power and Infinite Wisdom , whereby they were produced . But whereas there is but a two-fold holy use of the works of the Creation , the one suited unto the state of Innocency , and the moral natural Worship of God therein , which they had lost ; the other , to the state of Grace , and the Worship of God in that , which they had not attained , the world and the inhabitants thereof being otherwise involved in the Curse and Darkness wherewith it was attended , exercised themselves in fruitless speculations about them , ( foolish imaginations , as the Apostle calls them ) and glorified not God in any due manner , Rom. 1.21 . Neither do , nor can men unto this day make any better improvement of their contemplation on the Works of Creation , who are unacquainted with the Recapitulation of all things in Christ , and the Beauty of it ; in that all things at first were made by him . But when men shall by faith perceive and consider , that the Production of all things owes it self , in its first original , unto the Son of God , in that by him the world was made , and that unto this End and Purpose , that he being afterwards Incarnate for our Redemption , they might all be put into subjection unto him , they cannot but be ravished with the Admiration of the Power , Wisdom , Goodness , and Love of God , in this holy , wise , beautiful disposition of all his works and ways . And this is the very subject of the Eighth Psalm . The Psalmist considers the Excellency and Glory of God in the Creation of all things , instancing in the most glorious and eminent parts of it . But doth he do this absolutely , as they are such ? doth he rest there ? No , but proceeds to manifest the cause of his Admiration , in that God did of old design , and would at length actually put , all these things into subjection unto the Man Christ Jesus ; as the Apostle expounds his meaning , chap. 2. which causeth him to renew his Admiration and praise , v. 9. that is , to glorifie God , as God , and to be thankful ; which yet Paul declared that they were not , who considered the works of God only absolutely , with reference to their first Original from infinite Power and Wisdom . But against what we have been discoursing , it may be objected , that God in the Creation of all things suited them perfectly and absolutely unto a state of Innocency and Holiness , without any respect unto the entrance of sin , and the curse that ensued , which gave Occasion to that infinitely wise and holy work of the Mediation of Christ , and the Restoration of all things by him ; so that they could not be laid in such a subserviency and Order , one to the other , as is pretended : though the former might be afterwards traduced , and translated into the use of the other . But , 1. What is clearly testified unto in the Scripture , as that truth is , which we have insisted on , is not to be called into question , because we cannot understand the Order and method of things in the hidden Counsels of God. Such knowledge is too wonderful for us . Neither do we benefit our selves much by inquiring into that which we cannot comprehend . It is enough for us , that we hold fast revealed things , that we may know and do the will of God ; but secret things belong to him ; and to him are they to be left . 2. The Scripture testifieth , that Known unto God are all his works from the foundation of the world , Acts 15.18 . Not only all those , which at first he wrought , but also all that ever he would so do . The Idea and System of them was all in his Holy Mind from Eternity . Now though in their creation and production they are all singly suited and fitted , to the time and season wherein they are brought forth and made , yet as they lye all together in the Mind , Will , and Purpose of God , they have a Relation one to another , from the first to the last . There is an Harmony and correspondency between them all ; they lye all in a blessed subserviency in themselves , and in their respect unto one another , unto the Promotion of the Glory of God. And therefore though in the Creation of all things , that work was suited unto the state and condition wherein they were created , that is , of Innocency and Holiness ; yet this hinders not , but that God might and did so order them , that they might have a respect unto that future work of his in their Restauration by Christ , which was then no less known unto him , than that which was perfectly wrought . 3. The most reasonable and best intelligible Way of declaring the Order of Gods Decrees , is that which casts them under the two general heads , which all rational Agents respect in their Purposes and Operations ; namely , of the last End , and the means conducing thereunto . Now the utmost End of God in all his wayes towards the Sons of men , being the Manifestation of his own Glory by the way of Mercy and Justice , what ever tendeth thereunto , is all jointly to be looked on , as one entire means tending unto that End and purpose . The works therefore of the Old and New Creation being of this sort and nature , one joint and general means for the compassing of the forementioned end , nothing can hinder but that they may have that respect to each other , which before we have declared . Verse III. THe Apostle in the pursuit of his Argument , proceeds in the Description of the Person of Christ ; partly as giving a farther account of what he had before affirmed concerning his Divine Power in making the worlds ; and partly to instruct the Hebrews from their own Typical Institutions , that it was the Messiah who was figured and represented formerly unto them , in those signs and pledges of Gods Glorious Presence which they enjoyed . And so by the whole , he confirmeth the Proposition he had in hand , concerning the Excellency and Eminency of him by whom the Gospel was revealed , that their Faith in him , and Obedience unto him , might not be shaken or hindered . Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is wanting in M.S.T. But the sense requires the words , and all other antient Copies retain them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is wanting in some Copies : and one or two for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which hath nothing whereunto it should relate . Some also read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; taken from Chap. 12. v. 2. where the word is used . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Qui est ; Qui cum sit ; Qui existens ; Who is ; Who when he is , or was ; Who existing ; as Phil. 2.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who being in the Form of God. Who being , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Splendor , Radius , Jubar , Effulgentia , Refulgentia , Relucentia . The Splendour , Ray , Beam , Effulgency , or shining forth of Glory . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Germen , so Boderius , the branch ; Tremelius and D' Dieu , Splendor , the Arabick concurring . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Lux , Light ; particularly the Morning Light , Acts 20. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he talked untill the break of day , or the beaming of the Morning Light ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gloss. Vet. Jubar Solis ; the Sun-beam ; and sometimes it denotes the Day it self . It is also sometimes used for the Light that is in burning Iron : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the same signification : properly Splendor Lucis , the Brightness , Shining , Beauty , Glory , or Lustre of light . Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shine forth , to shine into , to irradiate , 2 Cor. 4.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Light of the Gospel should not irradiate , shine into them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the same importance ; and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Word is no where used in the New Testament save in this place only ; nor doth it occurr in the Old of the LXX . Only we have it , Wisd. 7.26 . Wisdom is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Beam of eternal light ; to which place the Margin of our Translation refer● . And it is so used by Nazianzen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a little beam of a great light . It answers exactly to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , the Morning Light , Prov. 4.18 . The path of the righteous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut Lux splendoris , Hierom ; as the light of Brightness ; that is , of the Morning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 20.11 . And it is also applyed to the light of Fire , or Fire in Iron , Isa. 4.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the light of fire ; and the fiery streaming of Lightning , Heb. 3.11 . The Brightness , Shining , Ray , Beam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Glory ; Some look on this Expression as an Hebraism ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Beam of Glory ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Glorious Beam ; But this will not answer the design of the Apostle , as we shall see afterwards . Our Translators have supplyed , His , the Brightness of his Glory , by repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the end of the sentence ; perhaps as we shall find , not altogether necessarily ▪ in which cases alone , such supplements unto the Text are allowed in Translations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Character , Imago , Forma , Figura , Expressa Forma , Figura expressa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. the Character , Image , Form , Figure , express Form , express Figure ; so variously is the word rendered by Translators with little difference . It is no where used in the New Testament , but only in this place ; In other Authors it hath many significations . Sometimes they use it Properly and Naturally ; sometimes Metaphorical●y and Artificially ; as when it denotes several forms of Speech , or Orations . Properly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to engrave with a Tool , or Style , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is firstly and properly , the note , or mark cut by a Tool or Instrument into Wood , or any other subject capable of such impression ; or the stamp and sign that is left in the coyning of money . The Mark or scarr also left by a Wound , is by the LXX . termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lev. 13.25 . It is in general an express Representation of another thing communicated unto it , by an impression of its likeness upon it ; opposed unto that which is umbratile and imaginary . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Substantiae , Subsistentiae Personae ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substantiae ejus ; Hypostasis , Substance , Subsistence , Person . The word is four times used in the New Testament . Thrice in this Epistle ; In this place , and Chap. 3.14 . and Chap. 11.1 . as also , 2 Cor. 9.4 . every where in a different sense ; so that the meer Use of it in one place , will afford no Light unto the meaning of it in another ; but it must be taken from the Context and subject treated of . The Composition of the word would denote substantia , but so as to differ from , and to add something unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Substance , or Being ; which in the Divine Nature can be nothing but a special manner of subsistence . But the Controversie that hath been about the precise signification of these words , we shall not here enter into the Discussion of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Agens , Regens , Moderans ; acting , disposing , ruling , governing ; also Portans , Bajulans , Sustinens ; bearing , supporting , carrying , upholding ; which of these senses is peculiarly intended , we shall afterwards enquire into . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by the Word of his Power ; by his powerful word ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Power of his Word ; changing the order of the words , but not the meaning of them ; by the Power of his Word , or the Word of his Power ; that is , his powerful Word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; some would read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and refer it unto the Father ; by the powerful Word of him , that is of the Father , by whose Power , they say , the Son disposeth of all things . But all Copies with Accents have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , constantly , none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor will the disposition of the Words bear that reference . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by himself , in his own Person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Purgationem faciens ; Purgatione factâ . Having purged , cleansed , expiated , ( or purified us from ) our sins : Having made a Purgation or Purification of our sins . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used both neutrally and actively ; answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both in Kal and Hiphil ; signifying to sit down , and to cause to sit down . Chrysostom seems to have understood the Word in the latter sense ; referring it to God the Father causing the Son to sit down . But it is hard to find any Antecedent Word whereby it should be regulated , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who , in the beginning of the verse ; that is , he himself : And as Erasmus observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the following Words , will not Grammatically admit of this Construction ; for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be to be understood actively and transitively , it must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the Apostle clears the neutral sense of the word , Chap. 8.1 . It is well then rendered by our Translators ; he sate , or sate down . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 110.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Plural Number ; so is the same thing expressed , Acts 7.55 . and by Mark , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chap. 16.5 . Our Apostle constantly keepeth the singular number , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chap. 1.13 . Chap. 8.1 . Chap. 12.2 . The same thing in both Expressions is intended ; only that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plural number is more eminently destructive of the folly of the Anthropomorphites ; for they cannot hence pretend that God hath a right hand , unless they will grant that he hath many ; which were not only to turn the Glory of the invisible God into the likeness of a man , but of a Monster . And Austin well observes , that in the Psalm , where that expression is first used , sit on my Right Hand ; it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord on thy right hand ; at the Right hand of him , who sate on his right hand : which removes all Carnal Apprehensions from the meaning of the words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This word is seldom used in other Authors ; twice in this Epistle , here , and Chap. 8.1 . once by Jude , v. 25. and no where else in the New Testament . by the LXX . not at all . The Apostle evidently expresseth by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not as they are used appellatively , for Glory , Power , or Majesty , but as they are names , and denote the essential glory of God ; the glorious God. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is God himself ; not absolutely considered , but with reference unto the Revelation of his Glory and Majesty in Heaven ; God on his Throne ; as our Apostle declareth , Chap. 8.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the Highest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Highest , God himself : See Luke 1.35 . Verse 3. Who being the Brightness of Glory , and the express image of his Person , and upholding ( or disposing of ) all things by the word of his power , having by himself purged our sins , sate down on the right hand of the Majesty on high . THe Apostle proceeds in his Description of the Person in whom God spake in the Revelation of the Gospel ; ascending unto such a manifestation of him , as that they might understand his Eminency above all formerly used in the like Ministrations ; as also how he was pointed out and shaddowed by sundry Types and Figures under the Old Testament . Of this Description there are three Parts : The first declaring What he is ; the second What he doth , or did ; and the third the Consequent of them both , in what he enjoyeth . Of the first Part of this Description of the Messiah , there a●e two Branches , or it is two wayes expressed ; For he affirms of him , First , That he is the Brightn●ss , Beam or Splendor of the Glory ; and Secondly , the express image , or character of his Fathers Person . In the second also there are two things assigned unto him : The former relating unto his Power ; as he is the Brightness of Glory ; he sustaineth , or ruleth and disposeth of all things by the Word of his Power : T●e latter unto his Love and Work of Mediation ; by himself , or in his own Person , he hath purged our sins . His present and perpetual Enjoyment , as a consequent of what he was and did , or doth , is expressed in the last words ; he sate down at the right hand of the Majesty on high . Some of these Expressions may well be granted to contain some of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things hard to be understood , which Peter affirms to be in this E●istle of Paul , 2 Epist. 3.16 . which unstable and unlearned men have in all Ages wrested unto their own destruction . The Things intended are unquestionably sublime and Mysterious . The Terms wherein they are expressed are rare , and no where else used in the Scripture to the same purpose ; some of them not at all , which deprives us of one great help in the Interpretation of them . The Metaphors used in the Words , or Types alluded unto by them , are abstruse and dark ; so that the difficulty of discovering the true , precise , and genuine meaning of the Holy Ghost in them is such , as that this verse , at least some part of it , may well be reckoned among those places which the Lord hath left in his Word , to exercise our Faith and Diligence and Dependance on his Spirit , for a right Understanding of them . It may be indeed , that from what was known and acknowledged in the Judaical Church , the whole intention of the Apostle was more plain unto them , and more plainly and clearly delivered , than now it seemeth unto us to be , who are deprived of their Advantages . However both to them and us , the things were and are deep and Mysterious . And we shall desire to handle , ( as it becometh us ) both Things and Words with Reverence and Godly fear , looking up unto him for Assistance , who alone can lead us into all Truth . We begin with the double Description given us of the Lord Christ at the entrance of the Verse , as to What he is in himself ; and here a double Difficulty presents it self unto us ; First , In general unto what Nature in Christ , or unto what of Christ , this Description doth belong : Secondly , what is the particular meaning and importance of the Words or Expressions themselves . For the First , Some assert , that these words intend only the Divine Nature of Christ , wherein he is Consubstantial with his Father . Herein as he is said to be , God of God , and Light of Light , ( an expression doubtless taken from hence ) receiving as the Son his Nature and subsistence from the Father , so fully and absolutely as that he is every way the same with him in respect of his Essence , and every way like him in respect of his Person ; so he is said to be the brightness of his Glory , and the Character of his Person on that account . This way went the Antients generally ; and of Modern Expositors very many ; as Calvin , Brentius , Marlorat , Rollocus , Gomarus , Paraeus , Estius , Tena , A Lapide , Rihera , and sundry others . Some think that the Apostle speaks of him as Incarnate ; as he is declared in the Gospel , or as preached to be the Image of the invisible God , 2 Cor. 4.4 . And these take three wayes in the Explication of the words , and their Application of them unto him . First , Some affirm that their meaning is , that whereas God is in himself infinite and incomprehensible , so that we are not able to contemplate on his Excellencies , but that we are overpowred in our minds with their Glory and Majesty , he hath in Christ the Son as incarnate , contemperated his infinite Love , Power , Goodness , Grace , Greatness and Holiness , unto our Faith , Love and Contemplation , they all shining forth in him , and being eminently expressed in him ; so Beza . Secondly , Some think that the Apostle pursues the Description that he was entered upon of the Kingly Office of Jesus Christ , as Heir of all ; and that his being exalted in Glory unto Power , Rule and Dominion , expressing and representing therein the Person of his Father , is intended in these words ; so Camero . Thirdly , Some refer these words to the Prophetical Office of Christ ; and say that he was the Brightness of Gods Glory , &c. by his revealing and declaring of the Will of God unto us , which before was done darkly only , and in shadows . So the Socinians generally ; though Schlictingius refer the Words unto all that similitude , which they fancy to have been between God , and the man Christ Jesus , whilest he was in the earth ; and therefore renders the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not by the present , but praeterimperfect tense ; who was , that is , whilest he was on the Earth , though as he sayes , not exclusively unto what he is now in Heaven . I shall not examine in particular the Reasons that are alledged for these several Interpretations ; but only propose and confirm that sense of the place , which on full and due consideration , appears , as agreeable unto the Analogie of Faith , so expresly to answer the Design and intendment of the Apostle ; wherein also , the unsoundness of the two last branches or wayes of applying the second Interpretation , with the real coincidence of the first , and first branch of the latter Exposition , will be discovered . To this End the following Positions are to be observed . First , It is not the direct and immediate design of the Apostle to treat absolutely of either Nature of Christ , his Divine or Humane ; but only of his Person . Hence though the things which he mentioneth and expresseth , may some of them belong unto , or be the Properties of his Divine Nature , some of his Humane , yet none of them are spoken of as such , but are all considered as belonging unto his Person . And this solves that difficulty which Chrysostom observes in the Words , and strives to remove by a similitude ; namely , that the Apostle doth not observe any Order or Method , in speaking of the Divine and Humane Natures of Christ distinctly one after another ; but first speaks of the one , then of the other , and then returns again to the former , and that frequently : But the Truth is , he intends not to speak directly , and absolutely of either nature of Christ ; but treating ex professo of his Person , some things that he mentions concerning him , have a special Foundation in , and respect unto his Divine Nature ; some in and unto his Humane , as must every thing that is spoken of him . And therefore the Method and Order of the Apostle is not to be enquired after in what relates in his expressions to this or that Nature of Christ , but in the Progress that he makes in the description of his Person and Offices , which alone he had undertaken . Secondly , That which the Apostle principally intends in and about the Person of Christ , is to set forth his Dignity , Preeminence , and Exaltation above all ; and that not only consequentially , to his discharge of the Office of Mediator , but also antecedently , in his worth , fitness , ability and suitedness to undertake and discharge it , which in a great measure depended on , and flowed from his Divine Nature . 3. These things being supposed , we observe thirdly , That as these Expressions are none of them singly , much less in that conjunction wherein they are here placed , used concerning any other but Christ only ; so they do plainly contain and express things that are more sublime and glorious , than can by the Rule of Scripture , or the Analogy of faith , be ascribed unto any meer creature , however used or exalted . There is in the word evidently a comparison with God the Father ; he is infinitely glorious , Eternally subsisting in his own Person ; and the Son is the brightness of his glory , and the express image of his person . Angels are called the sons of God , are mighty in power , and excellent in created glory ; but when they come to be compared with God , it is said they are not pure in his sight , and he chargeth them with folly ; Job 4.18 . And they cover their faces at the brightness of his glory , Isa. 6.2 . So that they cannot be said so to be . Man also was created in the image of God , and is again by grace renewed thereunto , Ephes. 4.23 , 24. But to say a man is the express image of the Person of God the Father , is to depress the glory of God by Anthropomorphism . So that unto God asking that question , Whom will ye compare unto me , and whom will you liken me unto ? we cannot answer of any one who is not God by nature , that he is the brightness of his glory , and the express image of his person . Fourthly , Though the design of the Apostle in general be to shew how the Father expressed and declared himself unto us in the Son ; yet this could not be done without manifesting what the Son is in himself , and in reference unto the Father , which both the expressions do in the first place declare . They express him such an one , as in whom the infinite Perfections and Excellencies of God are revealed unto us . So that the first Application of the words , namely to the Divine Nature of Christ , and the first Branch of the second , considering him as incarnate , are very well consistent ; as A Lapide grants , after he had blamed Beza for his interpretation . The first direction then given unto our faith in these words , is , by what the Son is in respect of the Father , namely , the Brightness of his glory , and the express image of his person ; whence it follows , that in him being incarnate , the Fathers glory and his person are e●●●essed and manifested unto us . Fifthly , There is nothing in these words that is not applicable unto the Divine Nature of Christ. Some , as we have shewed , suppose that it is not that which is peculiarly intended in the words ; but yet they can give no reason from them , nor manifest any thing denoted by them , which may not be conveniently applied thereunto . I say , what ever can be proved to be signified by them , or contained in them , if we will keep our selves within the bounds of that holy reverence which becomes us in the contemplation of the Majesty of God , may be applied unto the Nature of God as existing in the person of the Son. He is in his Person distinct from the Father , another , not the Father , but yet the same in Nature , and this in all glorious Properties and Excellencies . This Oneness in Nature , and Distinction in Person , may be well shadowed out by these Expressions , He is the brightness of his glory , and the express image of his person . The Boldness and Curiosity of the Schoolmen , and some others , in expressing the way and manner of the Generation of the Son , by similitudes of our understanding and its Acts , declaring how he is the Image of the Father in their terms , are intollerable , and full of offence . Nor are the rigid impositions of those Words and Terms , in this matter which they , or others , have found out to express it by , of any better nature . Yet I confess , that supposing with some , that by the first expression here used , the brightness of glory , the Apostle intends to set forth unto us the Relation of the Son to the Father , by an allusion unto the Sun and its Beams , or the Light of Fire in Iron , some relief may thence be given unto our weak understandings in the Contemplation of this Mysterie , if we observe that one known Rule , whose use Chrysostome urgeth in this place , namely , that in the use of such Allusions , every thing of imperfection is to be removed in their Application unto God. A few instances we may give unto this purpose , holding our selves unto an Allusion to the Sun and its Beams . 1. As the Sun in comparison of the Beam is of it self , and the Beam of the Sun ; so is the Father of himself , and the Son of the Father . 2. As the Sun , without diminution or partition of its substance , without change or alteration in its nature , produceth the Beam ; so is the Son begotten of the Father . 3. As the Sun in Order of Nature is before the Beam , but in time both are coexistent ; so is the Father in Order of Nature before the Son , though in Existence both Coeternal . 4. As the Beam is distinct from the Sun , so that the Sun is not the Beam , and the Beam is not the Sun ; so is it between the Father and the Son. 5. As the Beam is never separated from the Sun , nor can the Sun be without the Beam ; no more can the Son be from the Father , nor was the Father ever without the Son. 6. As the Sun cannot be seen but by the Beam , no more can the Father but in and by the Son. I acknowledge that these things are true , and that there is nothing in them disagreeable unto the Analogy of faith . But yet as sundry other things may be affirmed of the Sun and its Beam , whereof no tollerable Application can be made to the matter in hand ; so I am not perswaded that the Apostle intended any such Comparison or Allusion , or aimed at our Information or Instruction by them . They were common people of the Jews , and not Philosophers , to whom the Apostle wrote this Epistle . And therefore either he expresseth the things that he intends , in terms answering unto what was in use among themselves to the same purpose , or else he asserts them plainly in words , as meet to express them properly by , as any that are in use amongst men . To say there is an Allusion in the words , and that the Son is not properly , but by a Metaphor the brightness of Glory , is to teach the Apostle to express himself in the things of God. For my part , I understand as much of the Nature , Glory , and Properties of the Son , in , and by this expression , He is the Brightness of Glory , as I do by any of the most accurate expressions , which men have arbitrarily invented to signifie the same thing . That he is one distinct from God the Father , related unto him , and partaker of his glory , is clearely asserted in these words , and more is not intended in them . Sixthly , These things then being premised , we may discern the general importance of these expressions . The words themselves , as was before observed , being no where else used in the Scripture , we may receive a contribution of light unto them from those in other places , which are of their nearest alliance . Such are these and the like , We have seen his glory , the glory of the only Son of God , Joh. 1.14 . He is the Image of the invisible God , Col. 1.15 . The glory of God shines forth in him , 2 Cor. 4.6 . Now in these and the like places , the glory of the Divine Nature is so intimated , as that we are directed to look unto the Glory of the absolutely invisible and incomprehensible God , in him Incarnate . And this in general is the mea●●●g and intendment of the Apostle in these expressions ; the Son in whom God speaks unto us in the Revelation of the Gospel , doth in his own Person so every way answer the Excellencies and Perfections of God the Father , that he is in him expresly represented unto our Faith and Contemplation . It remaineth then in the second place that we consider the Expressions severally , with the reasons why the Apostle thus expresseth the Divine glory of Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Who being the Brightness ; Light , Lustre , Majesty of Glory . The Apostle , in my judgment , ( which is humbly submitted unto consideration ) alludes and attends unto some thing , that the people were instructed by typically under the Old Testament , in this great Mystery of the manifestation of the glory of God unto them in and by the Son , the Second Person in the Trinity . The Ark , which was the most signal Representation of the presence of God amongst them , was called his Glory . So the Wife of Phineas , upon the taking of the Ark , affirmed , that the Glory was departed , 1 Sam. 4.22 . The glory is departed from Israel , for the Ark of God is taken . And the Psalmist mentioning the same thing , calls it his glory absolutely : Psal. 78.61 . He gave his glory into the hand of his enemies ; that is the Ark. Now on the filling of the Tabernacle with the signs of God's presence in Cloud and Fire , the Jews affirm that there was a constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Majestick shining glory resting on the Ark ; which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the splendor of the glory of God , in that Typical Representation of his Presence . And this was to instruct them in the way and manner whereby God would dwell amongst them . The Apostle therefore calling them from the Types , by which in much darkness they had been instructed in these Mysteries , unto the things themselves represented obscurely by them , acquaints them with what that Typical glory and splendour of it signified , namely the Eternal glory of God , with the Essential beaming and brightness of it in the Son , in and by whom the glory of the Father shineth forth unto us . So that the words seem to relate unto that way of Instruction , which was of old granted unto them . Besides , they were wont to express their Faith in this Mystery with words unto this purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Glory , is sometimes put for God himself , Psal. 85.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That glory may dwell in our land ; that is , the God of glory , or glorious God. This glory the Targum calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Majesty of that glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Hab. 1.8 . Hence Psal. 44.25 . they render those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Why hidest thou thy face ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Why takest thou away the Majesty of thy glory ? as both the Venetian and Basil Bibles read the place . For the Regia have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in the Vision of Isaiah , chap. 6.1 . they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so Kimchi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so Rashi ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the Targum . And they affirm , that it was the same which came down and appeared on Mount Sinai , Exod. 19.20 . where those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord descended on mount Sinai , are rendred by Onkelos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Majesty of God was revealed ; which words , from Psal. 68. are applied by our Apostle unto the Son , Ephes. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then is nothing also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Essential Presence or Majesty of the glorious God. This , saith he , is Christ the Son ; and thus of old they expressed their faith concerning him . The words , as was shewed before , denote the Divine Nature of Christ , yet not absolutely , but as God the Father in him doth manifest himself unto us . Hence is he called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he dwelt . Elias in Tishbi gives us somewhat another account of the Application of that name , in the root , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Rabbins of blessed memory called the holy Ghost Shechinah , because he dwelt upon the Prophets . But that this is not so , may be observed throughout the Targum , wherein the holy Ghost is always expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and the Shechinah is spoken of in such places as cannot be applied unto him . But as the Fulness of the Godhead is said to dwell in the Lord Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 1.9 . and he as the only begotten Son of God , to dwell amongst us , Joh. 1.14 . so is he said in the same sense to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Majesty , Presence , Splendor of the Glory , or the glorious God. This then is that whereof the Apostle minds the Jews . God having promised to dwell amongst them by his glorious Presence , from whence the very name of Jerusalem was called , The Lord is there , Ezek. 48.35 . he who in and under that name was with them , as sent by Jehovah , Zech. 1.8 . was the Son , in whom he had now spoken unto them in these latter days . And this must needs be of weight with them , being instructed , that he who had revealed the Will of God unto them , was none other but he who had dwelt among them from the beginning , representing in all things the Person of the Father , being typically revealed unto them , as the brightness of his glory . The Apostle addes , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the express figure or image of his Person ; that is , of the Person of God the Father . I shall not enter into any dispute about the meaning of the word Hypostasis , or the difference between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Many controversies about these words there were of old . And Hierom was very cautious about acknowledging three Hypostases in the Deity , and that because he thought the word in this place to denote substantia , and of that mind are many still , it being so rendred by the Vulgar Translation . But the consideration of these vexed Questions tending not to the opening of the design of the Apostle and meaning of the holy Ghost in this place , I shall not insist upon them . The 1. Hypostasis of the Father , is the Father himself . Hereof , or of him , is the Son said to be the express image . As is the Father , so is the Son. And this agreement , likeness and conveniency , between the Father and the Son , is Essential , not Accidental ; as those things are between relations finite and corporeal . What the Father is , doth , hath ; that the Son is , doth , hath ; or else the Father as the Father could not be fully satisfied in him , nor represented by him . 2. By Character two things seem to be intended . 1. That the Son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the likeness of God , Phil. 2.6 . 2. That unto us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the image of God , representing him unto us , Col. 1.16 . For these three words are used of the Lord Christ in respect unto God the Father ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and their use seems thus to difference them . 1. That is said of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being existing , subsisting in the form of God ; that is , being so , essentially so ; for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Form in the Deity , but what is Essential unto it . This he was absolutely , antecedently unto his Incarnation . The whole Nature of God being in him , and consequently he being in the Form of God. 2. In the Manifestation of God unto us , he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 1.16 . The image of the invisible God ; because in him , so partaker of the Nature of the Father , do the Power , Goodness , Holiness , Grace , and all other glorious Properties of God shine forth , being in him represented unto us , 2 Cor. 4.6 . And both these seem to be comprised in this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; both that the whole Nature of God is in him , as also that by him God is declared and expressed unto us . Neither were the Jews of old ignorant of this notion of the Son of God. So Philo expresseth their sense , de confusione linguarum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If any one be not yet worthy to be called the Son of God , yet endeavour thou to be conformed unto his first begotten Word , the most antient Angel , the archangel with many names ; for he is called the Beginning , the name of God , the man according to the Image of God , the Seer of Israel . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For if we are not meet to be called the sons of God , let us be so of his eternal Image , the most sacred Word ; for that most antient Word is the Image of God. Thus he ; expressing some of their conceptions concerning this Eternal character of the Person of the Father . We have seen what it is , that is intended in this Expression ; and shall only adde thereunto a consideration of that , from whence the Expression is taken . The ordinary ingraving of Rings , or Seals , or Stones , is generally thought to be alluded unto . It may be also , that the Apostle had respect unto some Representation of the glory of God by Ingraving amongst the Institutions of Moses . Now there was scarcely any thing of old that more gloriously represented God , than that of the Ingraving of his Name on a plate of gold to be worn on the front of the Mitre of the High priest ; at the sight whereof , the great Conqueror of the East fell down before him . Mention of it we have , Exod. 28.36 . Thou shalt make a plate of pure gold , and grave upon it , like the ingraving of a signet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holiness of Jehovah , or to Jehovah . Here was that Name of God which denotes his Essence and Being characterized , and ingraven to represent his Holiness and glory to the people . And Aaron was to wear this ingraven Name of God on his fore-head , that he might bear the iniquity of the holy things and gifts of the children of Israel ; which could really be done only by him who was Jehovah himself . And thus also when God promiseth to bring forth the Son , as the corner stone of the Church , he promiseth to ingrave upon him the seven eyes of the Lord , Zech. 3.9 . or the perfection of his Wisdom and Power to be expressed unto the Church in him . There having been then this Representation of the presence of God , by the character or ingraving of his glorious Name upon the plate of gold , which the High priest was to wear that he might bear iniquities ; the Apostle lets the Hebrews know , that in Christ the Son is the real accomplishment of what was typified thereby , the Father having actually communicated unto him his Nature denoted by that name , whereby he was able really to bear our iniquities , and most gloriously represent the Person of his Father unto us . And this , with submission to better judgments , do I conceive to be the design of the Apostle , in this his description of the Person of Jesus Christ. It pleased the holy Ghost herein , to use these terms and expressions , to mind the Hebrews how they were of old instructed , though obscurely , in the things now actually exhibited unto them ; and that nothing was now preached or declared , but what in their Typical Institutions they had before given their assent unto . We have been somewhat long in our Explication of this description of the Person of the Son of God ; yet , as we suppose , not any longer than the nature of the things treated of , and the manner of their expression , necessarily required us to be . We shall therefore here stay a while , before we proceed to the ensuing words of this verse , and take some observation from what hath been spoken for our direction and refreshment in our passage . Observe . 1. All the glorious Perfections of the Nature of God , do belong unto , and dwell in the person of the Son. Were it not so , he could not gloriously represent unto us the Person of the Father ; nor by the Contemplation of him , could we be led to an acquaintance with the Person of the Father . This the Apostle here teacheth us , as in the Explication of the words we have manifested . Now because the confirmation of this allusion depends on the proofs and testimonies given of and unto the Divine Nature of Christ , which I have else-where largely insisted on , and vindicated from Exceptions , I shall not here reassume that task ; especially considering that the same Truth will again occur unto us . Observ. 2. The whole Manifestation of the Nature of God unto us , and all communications of grace , are immediately by and through the Person of the Son. He represents him unto us , and through him , is every thing that is communicated unto us from the fulness of the Deity conveyed . There are sundry signal instances wherein God reveals himself , and communicates from his own infinite fulness unto his creatures ; and in all of them he doth it immediately by the Son. 1. In the Creation of all things . 2. In their Providential rule and disposal . 3. In the revelation of his Will , and institution of Ordinances . 4. In the communication of his Spirit and Grace . In none of which is the Person of the Father any otherwise immediately represented unto us , than in and by the Person of the Son. 1. In the Creation of all things , God both gave them their Being , and imparted unto them of his Goodness , and manifested his Nature unto those that were capable of an holy Apprehension of it . Now all this God did immediately by the Son ; not as a subordinate Instrument , but as the principal Efficient , being his own Power and Wisdom . This we have manifested in our Explication of the last words of the Verse fore-going . In express testimony hereunto , see Joh. 1.3 . Col. 1.16 . 1 Cor. 8.6 . The Son , as the Power and Wisdom of the Father , made all things ; so that in that work , the glory of the Father shines forth in him , and no otherwise : By him was there a communication of Being , Goodness and Existence unto the Creation . 2. In the providential Rule and disposal of all things created , God farther manifests hims●lf if unto his creatures , and farther communicates of his goodness unto them . That this also is done in and by the Son , we shall farther evidence in the explication of the next words of this verse . 3. The matter is yet more plain , as to the Revelation of his Will , and the institution of Ordinances from first to last . It is granted , that after the entrance of sin , God doth not graciously reveal , nor communicate himself unto any of his creatures but by his Son. This might fully be manifested by a consideration of the first promise , the foundation of future Revelations and Institutions , with an induction of all ensuing instances . But whereas all Revelations and Institutions springing from the first promise , are compleated and finished in the Gospel , it may suffice to shew , that what we assert is true , with peculiar reference thereunto . The testimonies given unto it are innumerable . This is the substance and end of the Gospel , to reveal the Father by and in the Son unto us , to declare that through him alone we can be made partakers of his grace and goodness ; and that no other way we can have either acquaintance or communion with him , see Joh. 1.18 . The whole end of the Gospel is to give us the knowledge of the glory of God in the face of Jesus Christ , 2 Cor. 4.6 . that is , the glory of the invisible God , whom none hath seen at any time , 1 Tim. 6.16 . 1 Joh. 4.12 . that is , to be communicated unto us . But how is this to be done , absolutely and immediately as it is the glory of the Father ? no , but as it shines forth in the face of Jesus Christ ; or as it is in his Person manifested and represented unto us : for he is , as the same Apostle in the same place , v. 4. the image of God. And herein also , as to the communication of Grace and the Spirit , the Scripture is express , and believers are daily instructed in it . See Col. 1.17 . Joh. 1.16 . especially 1 Joh. 5.11 , 14. Now the grounds of this Order of the things lies , 1. In the Essential Inbeing of the Father and the Son. This our Saviour expresseth , Joh. 10.38 . The Father is in me , and I in him ; the same Essential Properties and Nature being in each of the persons , by vertue thereof their Persons also are said to be in each other . The Person of the Son is in the Person of the Father ; not as such , not in or by its own personality , but by union of its Nature and Essential Properties , which are not alike , as the Persons are , but the same in the one and the other . And this Inbeing of the Father in the Son , and of the Son in him , our Saviour affirms to be manifested by the works that he wrought , being wrought by the power of the Father , yet as in him , and not as in the Father immediately . See to the same purpose chap. 14.10 , 11. and chap. 17.21 . 2. The Father being thus in the Son , and the Son in the Father , whereby all the glorious Properties of the one do shine forth in the other , the order and Oeconomy of the blessed Trinity in Subsistence and Operation , requires that the manifestation and communication of the Father unto us , be through and by the Son. For as the Father is the Original and Fountain of the whole Trinity as to subsistence , so as to Operation he works not but by the Son , who having the Divine Nature communicated unto him by Eternal Generation , is to communicate the Effects of the Divine Power , Wisdom and Goodness by temporary Operation . And thus he becomes the brightness of his Father's glory , and the express image of his person ; namely by the receiving his glorious Nature from him , the whole and all of it , and expressing him in his works of nature and grace unto his creatures . 3. Because in the dispensation and councel of Grace , God hath determined , that all communication of himself unto us , shall be by the Son , as incarnate . This the whole Gospel is given to testifie . So that this truth hath its foundation in the very subsistence of the Persons of the Deity , is confirmed by the Order and Operation , and Voluntary Disposition in the Covenant of Grace . And this discovers unto us , first , The Necessity of coming unto God by Christ. God in himself is said to be in thick darkness , as also to dwell in Light , whereunto no creature can approach ; which expressions though seeming contrary , yet teach us the same thing , namely the infinite distance of the Divine Nature from our apprehensions and conceptions ; no man having seen God at any time . But this God , invisible , eternal , incomprehensibly glorious , hath implanted sundry characters of his Excellencies , and left footsteps of his bless●d Properties on the things that he hath made , that by the Consideration and Contemplation of them , we might come to some such Acquaintance with him , as might encourage us to fear and serve him , and to make him our utmost End. But these Expressions of God in all other things , besides his Son Christ Jesus , are all of them partial , revealing only something of him , not All that is necessary to be known , that we may live unto him here , and enjoy him hereafter ; and obscure , not leading us unto any perfect stable knowledge of him . And hence it is , that those who have attempted to come unto God by the light of that manifestation which he hath made of himself , any other way than in and by Christ Jesus , have all failed and come short of his glory . But now the Lord Christ being the Brightness of his glory , in whom his glory shines out of the immense Darkness that his Nature is enwrapped in unto us , and beams out of that inaccessible light which he inhabits ; and the express image of his Person , representing all the perfections of his Person , fully and clearly unto us , in him alone , can we attain a saving Acquaintance with him . On this account he tells Philip , Joh. 14.9 . He that hath seen me , he hath seen the Father ; the reason of which assertion , taken from the mutual inbeing of Father and Son , and his expression of his mind and glory , he asserts in the next verses . He then is the only way and means of coming unto the knowledge and enjoyment of God ; because in and by him alone , is he fully and perfectly expressed unto us . And therefore , this , secondly , is our great Guide and direction in all our endeavours after an acceptable access unto him . Would we come to that acquintance with the Nature , Properties , and Excellencies of the Father , which poor , weak , finite creatures are capable of attaining in this world , which is sufficient that we may love him , fear him , serve him and come unto the enjoyment of him ; would we know his Love and Grace , would we admire his Wisdom and Holiness ; let us labour to come to an intimate and near acquaintance with his Son Jesus Christ , in whom all these things dwell in their fulness , and by whom they are exhibited , revealed , unfolded unto us . Seek the Father in the Son ; out of whom , not one Property of the Divine Nature can be savingly apprehended , or rightly understood ; and in whom they are all exposed to our faith and spiritual contemplation . This is our Wisdom , to abide in Christ , to abide with him , to learn him , and in him we shall learn , see and know the Father also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Unto the Description of the Person , the Apostle returns unto an Assertion of the Power of Christ the Son of God , and therein makes his Transition from the Kingly and Prophetical , unto his Sacerdotal Office , on all which he intends afterwards to inlarge his Discourse . He sh●wed before , that by him the Worlds were created ; whereunto as a farther evidence of his glorious Power , and of his continuance to act suitably unto that beginning of his exercise of it , he addes , that he also abides to uphold , or rule and dispose of all things , so made by him . For the Explication of these words , two things are to be enquired after ; First , How , or in what sense Christ is said to uphold or rule all things . Secondly , How he doth it by the Word of his power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by Expositors in a double sense , and accordingly variously rendred in Translations . Some render it by upholding , supporting , bearing , carrying . And these suppose it to express that infinite Divine Power , which is exerted in the conservation of the Creation , keeping it from sinking into its Original of confusion and nothing . Hereof our Saviour saith , My Father worketh hitherto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or yet ; and I work : that is , in the providential sustentation of all things made at the beginning . And this , saith Chrysostom on this place , is a greater work than that of the Creation . By the former , all things were brought forth from nothing ; by the latter are they preserved from that return unto nothing , which their own nature , not capable of existence without dependance on their first cause , and their perpetual conflict by contrariety of Qualities , would precipitate them into . 2. Some take the word to express his ruling , governing , and disposing of all things by him made , and ( which is supposed ) sustained ; and so it may deno●e the putting forth of that power over all things which is given unto the Son as Mediator ; or else that providential rule over all , which he hath with his Father ; which seems rather to be intended , because of the way expressed whereby he exerciseth this Rule , namely , by the Word of his Power . The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so obvious in this latter sense , as it is in the former . As in the Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I see no reason why we should suppose an inconsistency in these senses , and not rather conclude that they are both of them implyed . For as absolutely it is the same Divine Power and Providence which is exercised in the upholding , and the ruling or disposing of all things ; so all Rule and Government is a matter of weight and burden ; and he who rules or governs others , is said to bear or carry them . So Moses expresseth his Rule of the People in the Wilderness , Numb . 11.11 , 12. Thou hast put , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weight or burden of this people upon me , and thou hast said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bear or carry them in thy bosome . And hence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bear or carry , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Ruler , that is , one that carries and bears the burden of the people , that upholds and rules them . To bear then , or uphold , and to rule and dispose , may be both well intended in this word ; as they are both expressed in that Prophesie of Christ , Isa. 9.6 . The rule or government shall be on his shoulder ; that together with his Power and Rule he may sustain and bear the weight of his people . Only whereas this is done amongst men with much labour and travel , he doth it by an inexpress●ble facility , by the Word of his Power . And this is safe , to take the expression in its most comprehensive sense . But whereas the phrase of speech it self is no where else used in the New Testament , nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied unto any such purpose else where , ( though once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for actus or agitatus 1 Pet. 1. ) we may enquire what word it was among the Hebrews that the Apostle intended to express , whereby they had formerly been instructed in the same matter . 1. It may be he intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a participle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sustain , to bear , to endure ; as Mal. 3.2 . it signifies also to feed , nourish and cherish ; 1 King. 4.7 . Ruth 4.15 . Zech. 11.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sustinens , nutriens omnia , sustaining and cherishing all things . But this word hath no respect unto Rule or disposal . And in this sense , as the work of Creation is eminently ascribed unto the Father , who is said to make all things by the Son , so that of the preservation and cherishing of all things is here peculiarly assigned unto the Son. And this is not unsuitable unto the analogy of faith . For it was the power of God that was eminently exalted , and is conspicuously seen in the work of Creation , as the Apostle declares , Rom. 1.20 . although that power was accompanied also with infinite wisdom ; and it is the wisdom of God that is most eminently manifested in the preservation of all things , though that wisdom be also exercised in power infinite . At least in the contemplation of the works of the Creation , we are lead by the wonder of the infinite Power whereby they were wrought , to the consideration of the Wisdom that accompanied it ; and that which in the works of Providence first presents it self unto our minds , is the infinite Wisdom whereby all things are disposed ; which leads us also to the admiration of the Power expressed in them . Now it is usual with the Scripture to assign the things wherein Power is most eminent , unto the Father ; as those wherein Wisdom is most conspicuously exalted , unto the Son , who is the Eternal Wisdom of the Father . And this sense is not unsuitable unto the Text : 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another word that may be intended , and this denotes a bearing like a Prince in Government ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in this sense the word ought to be referred unto Christ as Mediator , entrusted with Power and Rule by the Father . But neither the words nor Context will well bear this sense . For , 1. It is mentioned before , where it is said that he is appointed heir of all ; and it is not likely that the Apostle in this summary description of the Person and Offices of the Messiah , would twice mention the same thing under different expressions . 2. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refers us to the beginning of this verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — who being the brightness of glory , and bearing all things . So that these things must necessarily be spoken of him in the same respect ; and the former , as we have shewed , relateth unto his Person in respect of his Divine Nature , so therefore doth the latter , and his acting therein . 3. There is yet another word , which I suppose the Apostle had a principle aim to express , and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to ride , to be carried , to be carried over ; and it is frequently , though metaphorically used concerning God himself ; as Deut. 33.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riding on the heavens ; on the clouds , Isa. 19.1 . on the wings of the wind , Psal. 18. and Psal. 68.5 . whereby his Majesty , Authority and Government is shadowed out unto us . And hence also the word signifies to administer , dispose , govern or praeside in and over things . Thus in Ezekiel's Vision of the glorious providence of God in ruling the whole Creation , it is represented by a Chariot ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Cherubims . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims with their wheels made that Chariot , over which sate the God of Israel , in his disposing and ruling of all things . And the words themselves have that affinity in signification , which is frequently seen among the Hebrew Roots , differing only in the transposition of one letter . And the description of him who sat above the Cherubims of Providence , Ezek. 1.10 . is the same with that of John , Revel . 4. Now God in that Vision is placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as governing , ruling , influencing all second Causes , as to the orderly Production of their Effects , by the communication of life , motion and guidance unto them . And though this divine Administration of all things be dreadful to consider , the rings of the wheels being high and dreadful , chap. 1.18 . and the living creature ran as the appearance of a flash of lightning , v. 14. as also full of entanglements , there being to appearance cross wheels , or wheels within wheels , v. 16. which are all said to be rolling , chap. 10.13 . yet it is carried on in an unspeakable Order , without the least Confusion , chap. 1. v. 17. and with a marvellous facility , by a meer intimation of the Mind and Will of him who guides the whole ; and that because there was a living powerful spirit , passing through all , both living creatures and wheels , that moved them speedily , regularly and effectually , as he pleased ; that is , the Energetical Power of divine Providence , animating , guiding and disposing the whole , as seemed good unto him . Now all this is excellently expressed by the Apostle in these words . For as that power which is in him that sits over the Chariot , influencing and giving existence , life , motion and guidance unto all things , is clearly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upholding and disposing of all things , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so is the exercise and issuing of it forth by the spirit of life in all things to guide them certainly and regularly , by those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the word of his power ; both denoting the unspeakable facility of omnipotent power in its operations . And Kimchi on the 6 of Isaiah affirms , that the vision which the Prophet had was of the glory of God , that Glory which Ezekiel saw in the likeness of a man ; which we find applied unto the Lord Christ. Joh. 12.42 . I shall only adde , that in Ezekiel's vision , the voice of the Quadriga of the living creatures in its motion , was as the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnipotentis , praepotentis , sibi sufficientis , of the Almighty , the Powerful , the All , or Self-sufficient , which is also fully expressed in this of the Apostle , bearing , upholding , disposing of all things . Our next enquiry is after the manner whereby the Son thus upholdeth and disposeth of all things . He doth it by the word of his power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament is used in the same latitude and extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old. Sometimes it denotes any matter or thing , be it good or evil ; as Matth. 5.11 , 12 , 36.18.16 . Mark 9.22 . Luke 1.37.2.15.18.34 . A word of blessing by providence , Matth. 4.4 . any word spoken , Matth. 26.75.27.14 . Luke 9.45 . of promise , Luke 1.38 . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blasphemous words , Acts 6.11 . The Word of God , the Word of Prophesie , Luke 3.2 . Rom. 10.17 . Ephes. 5.12.6.17 . 1 Pet. 1.25 . An Authoritative command , Luke 5.5 . In this Epistle it is used variously ; in this only it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it never denotes the Eternal or Essential Word of God. That which in this place is denoted by it , with its adjunct of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Divine Power , executing the Counsels of the Will and Wisdom of God ; or the Efficacy of God's providence , whereby he worketh and effecteth all things according to the counsel of his will. See Gen. 1.3 . Psal. 47.15 , 18. Psal. 148.8 . Isa. 30.31 . And this is indifferently expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hence the same thing which Paul expresseth by the one of them , Heb. 11.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; By faith we know that the heavens were made by the Word of God ; Peter doth by the other , 2 Pet. 3.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now this Efficacy of Divine Providence , is called the Word of God ; to intimate , that as Rulers accomplish their will by a Word of command , in and about things subject to their pleasure , Matth. 8.9 . so doth God accomplish his whole mind and will in all things by his Power . And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his power , is here added by way of difference and distinction , to shew what word it is that the Apostle intends . It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Essential Word of God , who is the Person spoken of ; nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word spoken by him in the revelation of himself , his mind and will ; but a Word that is effectual and operative , namely , the putting forth of his Divine Power , with easiness and Authority accomplishing his Will and Purpose in and by all things . This in the Vision of Ezekiel is the communication of a spirit of life to the Cherubs and Wheels , to act and move them as seems good to him by whom they are guided . For as it is very probable , that the Apostle in these words , setting forth the Divine Power of the Son in ruling and governing the whole Creation , did intend to mind the Hebrews , that the Lord Christ the Son is he who was represented in the form of a man unto Ezekiel , ruling and disposing of all things , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Almighty , whose voice was heard amongst the Wheels ; so it is most certain that the same thing is intended in both places . And this expression of upholding or disposing of all things by the word of his power , doth fully declare the glorious providence emblematically expressed in that Vision . The Son being over all things made by himself , as on a Throne over the Cherubims and Wheels , influenceth the whole Creation with his Power , communicating unto it respectively subsistence , life and motion , acting , ruling and disposing of all according to the counsel of his own will. This then is that which the Apostle assigns unto the Son , thereby to set out the dignity of his Person , that the Hebrews might well consider all things before they deserted his Doctrine . He is one that is partaker essentially of the Nature of God , being the brightness of glory , and the express image of his Father's Person , who exerciseth and manifesteth his divine Power , both in the creation of all things , as also in the supportment , rule and disposal of all , after they are made by him . And hence will follow , as his Power and Authority to change the Mosaical Institutions , so his Truth and Faithfulness in the Revelation of the Will of God by him made , which it was their duty to embrace and adhere unto . The several passages of this Verse are all of them conjoyned by the Apostle , and used unto the same general end and purpose ; but themselves are of such distinct senses and importance , considered absolutely and apart , that we shall in our passage take out the Observations which they singly afford unto us . And from these last words we may learn. 1. Our Lord Jesus Christ as the Son of God , hath the weight of the whole Creation upon his hand , and disposeth of it by his Power and Wisdom . 2. Such is the nature and condition of the Vniverse , that it could not subsist a moment , nor could any thing in it act regularly unto its appointed end , without the continual supportment , guidance , influence and disposal of the Son of God. We may briefly consider the sum of both these joyntly , to manifest the Power and Care of Christ over us , as also the weak dependent condition of the whole Creation in and by it self . The things of this Creation can no more support act and dispose themselves , then they could at first make themselves out of nothing . The greatest cannot conserve it self by its Power , or Greatness , or Order ; nor the least by its distance from Opposition . Were there not a mighty hand under them all and every one , they would all sink into confusion and nothing ; did not an effectual Power influence them , they would become a slothful heap . It is true , God hath in the creation of all things implanted in every particle of the Creation , a special natural inclination and disposition , according unto which it is ready to act , move , or work regularly ; but he hath not placed this Nature and Power absolutely in them , and independently of his own Power and Operation . The Sun is endued with a nature to produce all the glorious effects of Light and Heat , that we behold or conceive ; the Fire to burn , the Wind to blow , and all creatures also in the like manner ; but yet neither could Sun , or Fire , or Wind preserve themselves in their being , or retain the principles of their Operations , did not the Son of God , by a constant continual emanation of his eternal Power uphold and preserve them ; nor could they produce any one effect by all their actings , did not he work in them , and by them . And so is it with the sons of men , with all Agents what ever , whether natural and unnecessary , or free , and proceeding in their operations by election and choice . Hence Paul tells us , that in God we live , and move , and have our being , Acts 17.28 . He had before asserted , that he had of one bloud made all nations , v. 26. That is , all men of one , whom he first created ; to which he addes , that we may may know that he hath not so left us , to stand by our selves on that first foundation , or that we have any Power or Ability being made , to do or act any thing without him , that in him , that is in his Power , Care , Providence , and by vertue of his effectual influence , our lives are supported and continued , that we are acted , moved , and enabled thereby to do all we do , be it never so small , wherein there is any effect of life or motion So Daniel tells Belshazzar , that his breath and all his ways were in the hand of God , Dan. 5.23 . His breath in the supportment and continuance of his Being ; and his ways in his effectual guidance and disposal of them . Peter speaks to the same purpose in general , concerning the fabrick of the Heavens , Sea , and Earth , 2 Pet. 3.5 . Now what is thus spoken of God in general , is by Paul particularly applied unto the Son. Col. 1.16 , 17. All things were created by him , and for him , and he is before all things , and by him all things consist . He did not only make all things , as we have declared , and that for himself and his own glory , but also he continues in the head of them ; so that by him , and by his Power , they consist , are preserved in their present state and condition , kept from dissolution , in their singular existence , and in a consistency among themselves . And the reason hereof is taken , first , from the limited , finite , dependent condition of the Creation , and the absolute necessity that it should be so . It is utterly impossible and repugnant to the very nature and being of God , that he should make , create , or produce any thing without himself , that should have either a self-subsistence , or a self-sufficiency , or be independent on himself . All these are natural and Essential Properties of the Divine Nature ; where they are , there is God , so that no creature can be made partaker of them : Where we name a creature , we name that which hath a derived and dependant Being . And that which cannot subsist in and by it self , cannot act so neither . Secondly , The Energetical Efficacy of God's Providence joyned with his infinite Wisdom in caring for the works of his own hands , the product of his Power , requires that it should be so . He worketh yet . He did not create the world , to leave it to an uncertain event ; to stand by , and to see what would become of it , to see whether it would return to its primitive nothing , of which cask it always smells strongly ; or how it would be tossed up and down by the adverse and contrary Qualities which were implanted in the severals of it : But the same Power and Wisdom that produced it , doth still accompany it , powerfully piercing through every parcel and particle of it . To fancy a Providence in God , without a continual Energetical Operation , or a Wisdom without a constant care inspection and over-sight of the works of his hands , is not to have apprehensions of the Living God , but to erect an Idol in our own imaginations . Thirdly , This work is peculiarly assigned unto the Son , not only as he is the Eternal Power and Wisdom of God , but also because by his interposition , as undertaking the work of Mediation , he reprieved the world from an immediate dissolution upon the first entrance of sin and disorder ; that it might continue , as it were , the great Stage for the mighty works of God's Grace , Wisdom , and Love to be wrought in . Hence the care of the continuance of the Creation and the disposal of it , is delegated unto him , as he that hath undertaken to bring forth and consummate the glory of God in it , notwithstanding the great breach made upon it by the sin of Angels and men . This is the substance of the Apostles discourse , Col. 1.15 , 16 , 17 , 18 , 19 , 20. Having asserted him to be the Image of God , in the sense before opened and declared , and to have made all things , he affirms , that all things have also their present consistency in him , and by his Power ; and must have so , until the work of Reconciliation of all things unto God being accomplished , the glory of God may be fully retrieved and established for ever . 1. We may see from hence the Vanity of expecting any thing from the Creatures , but only what the Lord Christ is pleased to communicate unto us by them . They that cannot sustain , move or act themselves , by any power , vertue , or strength of their own , are very unlikely by and of themselves to afford any real assistance , relief , or help unto others . They all abide and exist severally , and consist together , in their Order , and Operation , by the Word of the Power of Christ ; and what he will communicate by them , that they will yield and afford , and nothing else . In themselves they are broken Cisterns that will hold no water ; what he drops into them may be derived unto us , and no more . They who rest upon them , or rest in them , without the consideration of their constant dependance on Christ , will find at length all their hopes disappointed , and all their Enjoyments vanish into nothing . 2. Learn hence also the full , absolute , plenary self-sufficiency and Soveraignty of the Son our Saviour . We shewed before the Vniversality of his Kingdom and Moral Rule over the whole Creation ; but this is not all . A King hath a Moral Rule over his Subjects in his Kingdom ; but he doth not really and physically give them their Being and Existence ; he doth not uphold and act them at his pleasure ; but every one of them stand therein upon the same , or an equal bottom with himself . He can indeed by the permission of God , take away the Lives of any of them , and so put an end to all their actings and operations in this World ; but he cannot give them life , or continue their lives at his pleasure one moment , or make them so much as to move a finger . But with the Lord Christ it is otherwise ; he not only rules over all the whole Creation , disposing of it according to the Rule and Law of his own Counsel and pleasure ; but also they all have their Beings , Natures , Inclinations , and Lives from him ; by his Power are they continued unto them , and all their Actions are influenced thereby . And this as it argues an All-sufficiency in himself , so an absolute Soveraignty over all other things . And this should teach us our constant dependance on him , and our universal subjection unto him . 3. And this abundantly discovers the Vanity and folly of them , who make use of the Creation in an Opposition unto the Lord Christ , and his peculiar interest in this World. His own Power is the very ground that they stand upon in their Opposition unto him ; and all things which they use against him , consist in him . They hold their Lives absolutely at the pleasure of him whom they oppose ; and they act against him , without whose continual supportment and influence , they could neither live nor act one moment , which is the greatest madness , and most contemptible folly imaginable . PRoceed we now with our Apostle in his description of the Person and Offices of the Messiah . This beginning of the Epistle , as hath been declared , contains a summary Proposition of those things , which the Apostle intends severally to insist upon throughout the whole . And these all relate to the Person and Offices of the Messiah , the principal subject of this Epistle . Having therefore first declared him to be the great Prophet of the New Testament ; and Secondly , the Lord , Ruler and Governour of all things , as also manifested the Equity of the Grant of that universal Soveraignty unto him , from the Excellency of his Person on the account of his Divine Nature , and the Operations thereof in the works of Creation and Providence , he proceeds to finish and close his general proposition of the Argument of the Epistle , by a brief intimation of his Priestly-Office , with what he did therein , and what ensued thereon , in the remaining words of this Verse . And this Order and Method of the Apostle , is required by the nature of the things themselves whereof he treats . For the work of purging sins , which as a Priest he assigns unto him , cannot well be declared , without a previous manifestation of his Divine Nature . For it is opu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a work of him who is God and man. For as God takes it to be his property to blot out our sins , so he could not have done it by himself , had he not been man also : And this is asserted in the next words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Having by himself purged our sins . The Vulgar Latin renders these words ; purgationem peccatorum faciens ; not without sundry mistakes . For First , Those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by himself , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our , are omitted ; and yet the Emphasis and proper sense of the whole depends upon them . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having made , is rendered in the present Tense , making , which seems to direct the sense of the words to another thing and Action of Christ , than ●hat is here intended . And therefore the Expositors of the Roman Church , as Thomas , Lyranus , Cajetan , Estlus , Ribera , A Lapide , all desert their own Text , and expound the words according to the Original : The Antients also as Chrysostom , Theophilact , and Oecumenius , lay the chief weight of their whole Exposition of this place , on the words omitted in that Translation . The doctrine of purging our sins by Christ , is deep and large , extending its self unto many weighty heads of the Gospel : but we shall follow our Apostle , and in this place pass it over briefly and in general , because the consideration of it will directly occur unto us in our progress . Two things the Apostle here expresseth concerning the Messiah ; and one , which is the foundation of both the other he implyeth or supposeth . First , He expresseth What he did ; he purged our sins : Secondly , How he did it , he did it by himself . That which he supposeth as the foundation of both these is , that he was the Great High Priest of the Church ; they with whom he dealt knowing full well that this matter of purging sins , belonged only unto the Priest. Here then the Apostle tacitely enters upon a Comparison of Christ with Aaron , the High Priest ; as he had done before with all the Prophetical Revealers of the Will of God ; and as he named none of them in particular , no more doth he here name Aaron ; but afterwards when he comes more largely to insist on the same matter again , he expresly makes mention of his name , as also of that of Moses . And in both the things here ascribed unto him as the great High Priest of his Church doth he prefer him above Aaron . First , In that he purged our sins ; that is , really and effectually before God , and in the Conscience of the sinner , and that for ever . Whereas the Purgation of sins about which Aaron was employed , was in its self but typical , external , and representative of that which was true and real , both of which the Apostle proves at large afterwards . Secondly , In that he did it by himself , or the offering of himself ; whereas what ever Aaron did of this kind , he did it by the offering of the blood of Bulls and Goats , as shall be declared . And hence appears also the vanity of the Gloss of a learned man on these words ; postquam , saith he , morte sua causam dedisset ejus fidei per quam à peccatis purgamur , quod nec Moses fecerat , nec Prophetae . For as we shall see that Christs purging of our sins , doth not consist in giving a ground and cause for faith , whereby we purge our selves , so the Apostle is not comparing the Lord Christ in these words with Moses and the Prophets , who had nothing to do in the work of purging sin , but with Aaron who by Office was designed thereunto . Let us then see what it is that is here ascribed unto the Lord Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth most frequently denote real actual Purification , either of outward defilements , by healing and cleansing , as Mark 1.40 . Chap. 7.19 . Luke 5.12 . or spiritual defilements of sin , by sanctifying Grace , as Acts 15.9 . 2 Cor. 7.1 . Ephes. 5.26 . But it is also frequently used in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to purge by Expiation or Attonement , as Heb. 9.22 , 23. And in the like variety is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also used . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make a Purgation or Purification of our sins , cannot here be taken in the first sense for real and inherent sanctifying . First , Because it is spoken of as a thing already past and perfected ; having purged our sins ; when Purification by Sanctification , is begun only in some , not all at any time , perfected in none at all in this world . Secondly , Because he did it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by himself alone , without the use or Application of any other medium unto them that are purged . When real inherent Sanctification is with washing of Water by the word , Ephes. 5.26 . or by Regeneration and renewing of the Holy Ghost , Titus 3 : 5. And the gloss above mentioned , that Christ should purge us from our sins in his death , by occasioning that Faith whereby we are cleansed , is excluded , as was in part shewed before by the Context . That is assigned unto the death of Christ , as done really and effectually thereby ; which was done tipically of old in the Legal Sacrifices by the Priests ; as is evident from the Antith●sis couched in that Expression by himself . But this was not the way whereby sins were of old purged by Sacrifices , namely , by the begetting a perswasion in the minds of men that should be useful for that purpose ; and therefore no such things is here intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then , is such a purging as is made by Expiation , Lustration and Attonement . That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Propitiatio ; Attonement , Propitiation . So is that Word rendered by the LXX . Exod. 29.36 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day of Attonement , or Expiation . They do indeed mostly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to propitiate , to appease , to attone ; but they do it also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to purge , as Exod. 29.37 . and Chap. 30 10. So also in other Authors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , expiatio , expiamentum , piaculum ; Expiation , Attonement , diversion of guilt . So Lucian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We cast him down headlong for an expiation of the Army : or as one that by his death should expiate , bear , take away the guilt of the Army . And such Lustrations were common among the Heathen , when Persons devoted themselves to destruction , or were devoted by others , to purge , lustrate , bear the guilt of any , that they might go free ; such were Codius , Menaeceus , and the Decii , whose stories are known . This purging then of our sins , which the Apostle declareth to have been effected before the Ascension of Christ , and his sitting down at the Right Hand of God , consisteth not in the actual Sanctification and Purification of believers , by the Spirit in the Application of the blood of Christ unto them , but in the Attonement made by him in the Sacrifice of himself , that our sins should not be imputed unto us . And therefore is he said to purge our sins , and not to purge us from our sins . And where ever sins , not sinners , are made the Object of any Mediatory acts of Christ , that act immediately respecteth God and not the sinner , and intends the removal of sin , so as that it should not be imputed . So Chap. 2.17 . of this Epistle ; he is a merciful High Priest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reconcile the sins of the people ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make Attonement or Reconciliation with God for the sins of the people . And again ; He underwent death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the redemption of Transgressions under the first Covenant , that is , to pay a price for them , that transgressors might be set free from the sentence of the Law. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is as much , as having made attonement for our sins . And this the Apostle further declareth by manifesting the Way whereby he did it ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by himself , that is , by the Sacrifice and Offering of himself ; as Chap. 9.14 . Ephes. 5.2 . The High Priest of old made Attonement , and typically purged the sins of the People , by sacrificing of Beasts according unto the Appointment of the Law , Levit. 16. This High Priest by the Sacrifice of himself , Isa. 53.10 . Heb. 9.12 . Of the nature of Propitiatory or Expiatory Sacrifices , we must treat at large afterwards . We keep our selves now , unto the Apostles general Proposition , expressing briefly the Sacerdotal Office of Christ , and the Excellency of it , in that he really purged our sins , and that by the Sacrifice of himself . And this was in and by his death on the Cross , with his antecedent preparatory sufferings . Some distinguish between his Death , and the Oblation of himself . This they say he performed in Heaven , when as the High Priest of his Church , he entered into the Holiest not made with hands , whereunto his death was but a preparation . For the slaying of the Beast , they say , was not the Sacrifice , but the offering of its blood upon the Altar , and the carrying of it into the Holy Place . But this utterly overthrows the whole Sacrifice of Christ , which indeed is the thing by them aimed at . It is true , the slaying of the Beast was not the whole Sacrifice , but only an essential part of it , as was also the offering of its blood ; and the sprinkling of it in the Holy Place , in the anniversary Sacrifice of Attonement , but not in any other . And the Reason why the whole Sacrifice could not consist in any one Action , arose meerly from the imperfection of the things and persons employed in that work . The Priest was one thing , the Beast to be sacrificed another , the Altar another , the Fire on the Altar another , the Incense added another , each of them limited and designed unto its peculiar end , so that the attonement could not be made by any one of them , nor the Sacrifice consist in them . But now in this sacrifice of Christ all these meet in one , because of his Perfection ; He himself was both Priest , Sacrifice , Altar and Incense , as we shall see in our progress ; and he perfected his whole sacrifice at once , in and by his death and blood-shedding , as the Apostle evidently declares , Chap. 9.12.14 . Thus by himself did Christ purge our sins , making an Attonement for them by the sacrifice of himself in his death , that they should never be imputed unto them that believe . And this part of this Verse will afford us also this distinct Observation . So great was the work of freeing us from sin , that it could no otherwise be effected but by the self-sacrifice of the Son of God. Our Apostle makes it his design in several places to evince that none of those things from whence mankind usually did , or might with any hopes or probabilities expect relief in this case , would yield them any at all . The best that the Gentiles could attain , all that they had to trust unto , was but the Improvement of natural Light and Reason , with an attendance unto those seeds and Principles of Good and Evil , which are yet left in the depraved nature of man. Under the Conduct , and in Obedience unto these , they sought for Rest , Glory , and Immortality : how miserably they were disappointed in their aims and expectations , and what a wofull issue all their endeavours had , the Apostle declares and proves at large , Rom. 1.18 . unto the end . The Jews , who enjoyed the benefit of Divine Revelation , having lost for the most part the true spiritual import of them , sought for the same ends by the Law , and their own diligent Observation of it . They rested in the Law ; Rom. 2.17 . namely , that by it , they should obtain Deliverance from sin , and Acceptance with God ; and followed after it , Chap. 9.31 . that is , to attain Righteousness and Salvation by it . And this seemed to be a sufficient bottom and foundation for them to build upon : for having lost the spiritual Understanding , the use and End of the Law , as renewed unto them in the Covenant of Horeb , they went back unto th● primitive Use and End of it , upon its first giving in Innocency ; and foolishly thought , as many more yet do , that it would do the same things for sinners , that it would have done for men , if they had not sinned in Adam ; that is , have given them Acceptance with God here , and Eternal Life hereafter ; Wherefore the Apostle in many places takes great pains to undeceive them , to rectifie their mistake , and to prove that God had no such design in giving them the Law , as that , which they would impose upon him . And First , He asserts and proves in general , that the Law would deceive their Expectation ; and that by the deeds of the Law no flesh should be justified , Rom. 3.20 . and that it would not give them life , Gal. 3.21 . or Righteousness . And that they might not complain , that then God himself had deceived them in giving a Law that would not serve the turn for which it was given ; he declares , Secondly , That they had mistaken the End for which the Law was renewed unto them ; which was not that it might give them Life or Righteousness , but that it might discover sin , exact obedience , and by both drive and compell them to look out after some other thing , that might both save them from their sin , and afford them a Righteousness unto Salvation . And furthermore , he Thirdly , Acquaints them whence it was , that the Law was become unsufficient for these ends ; and that was , because it was become weak through the flesh , Rom. 8.3 . The Law was able to continue our Acceptance with God , in that condition wherein at first we were created ; but after that man by sin became flesh , to have a Principle of Enmity against God in him , bringing forth the fruits of sin continually , the Law stood aside , as weakened and insufficient to help and save such an one . And these things the Apostle expresly and carefully insists upon in his Epistles to the Romans and Galatians . But Thirdly , Though the Law , and an earnest endeavour after the Observation of it in general , would not serve to save us from our sins , yet there were especial Institutions of the Law , that were appointed for that End and Purpose ; as namely , the Sacrifices in particular ; which were designed to make Attonement for the delivery of sinners , and to procure their Reconciliation with God. These the Jews principally rested on , and trusted unto ; and indeed to expect Righteousness and Justification by the Mosaical Sacrifices , as they did , was far more rational , than to expect it by the Works of the Moral Law as some now do ; for all Good works what ever , are required in the Law , and so far are works of the Law : For in the Sacrifices , there was a supposition of sin , and an appearance of a compensation to be made , that the sinner might go free ; but in the Moral Law , there is nothing but absolute universal and exact Righteousness required or admitted , without the least provision of relief for them who come short therein . But yet our Apostle declar●s , and proves that neither were these available for the End aimed at , as we shall see at large on the ninth and tenth Chapters of this Epistle . Now within the compass of these three , Natural Light or Reason , with ingrafted principles of Good and Evil , the Moral Law , and the Sacrifices thereof , do lye and consist , all the hopes and endeavours of sinners after Deliverance and Acceptance with God. Nothing is there that they can do , or put any confidence in , but may be referred unto one of these heads . And if all this fail them , as assuredly they will , ( which we might prove by Reasons and Demonstrations in numerable , though at present we content our selves with the Testimonies above reported ) it is certain , that there is nothing under Heaven can yield them in this case the least relief . Again , This is the only way for that End which is suited unto the Wisdom of God. The Wisdom of God is an infinite abysse , which as it lyes in his own Eternal breast , we cannot at all look into . We can only adore it , as it breaks forth and discovers it self in the Works that outwardly are of him , or the Effects of it . Thus , David in the consideration of the Works of God , falls into an admiration of the Wisdom whereby they were made , Psal. 104.24 . and Psal. 136.5 . The Wisdom of God opens and manifests its self in its Effects ; and thence according unto our measure , do we learn what doth become it , and is suitable unto it . But when the Holy Ghost cometh to speak of this Work of our Redemption by Christ , he doth not only call us to consider singly the Wisdom of God , but his Various and manifold Wisdom , Ephes. 3.10 . and affirms that all the Treasures of Wisdom are hid in it , Col. 2.3 . plainly intimating that it is a work so suited unto , so answering the Infinite Wisdom of God in all things throughout , that it could no otherwise have been disposed and effected . And this as well upon the account of the Wisdom of God its self absolutely considered , as also as it is that Property whereby God designs and effects the glorifying of all other Excellencies of his Nature ; whence it is called various , or manifold ; so that we may well conclude that no other way of Deliverance of sinners was suited unto the Wisdom of God. Secondly , This was alone answered the Holiness and Righteousness of God. He is an holy God , who will not suffer the guilty to go free , of purer eyes than to behold iniquity , and his Judgement is that they who commit sin are worthy of death . Sin is contrary to his Nature ; and his Justice requireth that it go not unpunished . Besides he is the great and supream Governour of all ; and whereas sin breaketh and dissolveth the dependance of the creature upon him , should he not avenge that defection , his whole Rule and Government would be disannulled . But now if this Vengeance and Punishment should fall on the sinners themselves , they must perish under it eternally ; not one of them could escape , or ever be freed or purged from their sins . A commutation then there must be ; that the Punishment due to sin , which the Holiness and Righteousness of God exacteth may be inflicted , and Mercy and Grace shewed unto the sinner . That none was able , fit , or worthy to undergo this penalty , so as to make a compensation for all the sins of all the Elect , that none was able to bear it , and break through it , so as that the End of the undertaking might be happy blessed and glorious on all hands , but only the Son of God , we shall farther manifest in our progress ; and it hath been elsewhere declared . And this , First should teach us to live in an Holy Admiration of this mighty and wonderful product of the Wisdom , Righteousness , Grace and Goodness of God , which had found out , and appointed this Way of delivering sinners , and have gloriously accomplished it in the self-sacrifice of the Son of God. The Holy Ghost every where proposeth this unto us , as a Mysterie , a great and hidden Mysterie , which none of the Great , or Wise , or Disputers of the World , ever did or could come to the least acquaintance withall . And three things he asserts concerning it . First , That it is revealed in the Gospel , and is thence alone to be learned and attained , whence we are invited again and again , to search and enquire diligently into it ; unto this very End , that we may become wise in the Knowledge and Acknowledgement of this deep and hidden Mysterie . Secondly , That we cannot in our own strength , and by our own most diligent Endeavours , come to an holy Acquaintance with it , notwithstanding that Revelation that is made of it , in the letter of the Word ; unless moreover we receive from God , the Spirit of Wisdom Knowledge and Revelation , opening our eyes , makeing our minds spiritual , and enabling us to discover these depths of the Holy Ghost in a spiritual manner . Thirdly , That we cannot by these helps attain in this life unto a perfection in the knowledge of this deep and unfathomable Mysterie ; but must still labour to grow in Grace , and in the Knowledge of it . Our thriving in all Grace and Obedience depending thereon . All these things the Scripture abounds in the Repetition of . And besides , it every where sets forth the blessedness and Happiness of them , who by Grace obtain a spiritual insight into this Mysterie ; and themselves also find by experience the satisfying Excellency of it , with the Apostle , Phil. 3.8 . all which Considerations are powerful motives unto this Duty of enquiring into , and admiring this wonderful Mysterie , wherein we have the Angels themselves for our Associates and Companions . 2. Consider we may also the unspeakable Love of Christ in this work of his delivering us from sin . This the Scripture also abundantly goeth before us in ; setting forth , extolling , commending this Love of Christ , and calling us to an holy consideration of it . Particularly it shews it accompanied with all things that may make Love expressive and to be admired . For , First , It proposeth the Necessity and Exigency of the Condition wherein the Lord Christ gave us this relief ; that was when we were sinners , when we were lost , when we were Children of Wrath , under the Curse , when no eye did pitty us , when no hand could relieve us . And if John mourned greatly , when he thought that there was none found worthy in Heaven or Earth to open his Book of Visions , and to unloose the seals thereof ; how justly might the whole Creation mourn and lament , if there had been none found to yield Relief , when all were obnoxious to this fatal ruine . And this is an exceeding commendation of the love of Christ , that he set his hand to that work which none could touch ; and put his shoulders under that Burden which none else could bear , when all lay in a desperate condition . Secondly , The greatness of this delivery ; it is from Wrath , and Curse , and Vengeance Eternal : Not from a Trouble or Danger of a few dayes continuance , not from a momentary suffering , but from Everlasting Wrath , under the curse of God and power of Satan in the execution of it ; which necessarily attend sin and sinners ; And Thirdly , The Way whereby he did it ; not by his word whereby he made the world ; not by his Power whereby he sustains and rules the things that he hath made ; not by paying a price of corruptible things ; not by revealing a way unto us only , whereby we our selves might escape that condition wherein we were , as some foolishly imagine ; but by the sacrifice of himself , making his soul an Offering for sin ; and offering up himself unto God through the Eternal Spirit ; by laying down his Life for us ; and greater love can no man manifest than by so doing . And Fourthly , The Infinite Condescension that he used to put himself into that condition , wherein by himself he might purge our sins . For to this purpose when he was in the form of God , he emptied himself of his Glory , made himself of no account , was made flesh , took on him the form of a servant , that he might be obedient unto death , the death of the Cross. And Fifthly , The End of his undertaking for us ; which was the bringing of us unto God , into his Love and Favour here , and the Eternal Enjoyment of him hereafter . All these things , I say , doth the Scripture insist frequently and largely upon , to set forth the Excellency of the Love of Christ , to render it admirable and amiable unto us ; And these things should we lay up in our Hearts and continually ponder them , that we may give due Acceptance and entertainment to this wonderful Love of the Son of God. THe Apostle having thus asserted in general the Sacerdotal Office of Christ , and the Sacrifice that he offered , with the End of it , because that could not be done without the greatest Dejection , Humiliation and Abasement of the Son , that we may not conceive , that he was left in , or doth yet abide under the same Condition , adds the blessed Event and Consequent of his great work and undertaking . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He sate down on the right hand of the Majesty on High. These words we have already opened , as to their sense and importance . The design and meaning of the Holy Ghost in them is nextly to be considered . The things to be enquired after to this End , are ; First , The scope of the Apostle in these words : Secondly , The manner of his expressing his intendment ; and the particulars therein intended . Thirdly , What he related unto in the Mosaical Oeconomy , whereby he strengthened the Argument which he had in hand . Two things the Apostle in general designs in these words : First , That the Lord Christ undertaking to purge our sins , did by the one offering of himself perfectly effect it , so discharging the whole work of his Priesthood , as to the making Attonement for sinners . This the blessed issue of his undertaking doth demonstrate ; Immediately upon his work , he entered into the Glorious Condition here expressed ; a signal pledge and Evidence that his Work was perfected , and that God was fully satisfied , and well pleased with what he had done . Secondly , The blessed and Glorious Condition of the Lord Jesus after his Humiliation is expressed in these words . His Spirit did of old signifie both his sufferings and the Glory that should follow , 1 Pet. 1.11 . as himself interpreted the Scriptures unto his Disciples , Luke 24.26 . And this upon the close of his work , he requested as due unto him upon Compact and Promise , John 17.5 . These are the things in general designed by the Apostle in these words . Secondly , The Manner of his Expression of the Glory and blessed Condition of the Son of God after his purging our sins , and what is particularly intimated therein , is to be considered . Some mistakes , or groundless curiosities must first be removed , and then the real importance of the words declared . Some contend , that the Left Hand of old was most honourable ; so that the placing of Christ at the Right Hand of God , as it denotes his Honour and Glory , so also an inferiority unto the Father . To this purpose they produce some sayings out of some antient Writers among the Heathen , giving the preference of place or dignity unto the Left Hand . As these sayings are made use of by the Romanists , to answer an Objection of very little moment against Peters Supremacy , taken from some antient Episcopal Seals , wherein the figure of Paul was placed on the Right Hand of that of Peter . But this conjecture may be easily disproved by Testimonies innumerable out of approved Authors among the Gentiles : And in Scripture the Right Hand doth constantly denote Dignity and Preheminence . The instance of Jacobs blessing Josephs Children testifies also the constant usage of those antient times from the intimation of nature it self , Gen. 48.17 , 18 , 19. And the disposal of the Sheep and Goats at the last day , to the Right hand and Left , gives the Priviledge to the former . So Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the right hand place denoteth a quality of dignity . And Chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if he would have signified any lessening or diminution , he would not have said sit on my Right Hand , but on my Left. So that it is Honour and Glory which is signified by this Expression , and that only . Some , granting the Right Hand to denote the most honourable place , enquire whither this be spoken in reference unto God the Father himself , or unto others that do or may be supposed to sit on his left hand . For the first sense contends Maldonate on Matth. 16.19 . For saith he , though it be impossible that the Son in absolute or Essential Glory should be preferred before or above the Father , yet as to his immediate Rule over the Church , he may more shew forth his Power and Glory in the Rule and Government of all things . Others contend that it is spoken with respect unto sitting at the left hand , above which , this is preferred . But this whole enquiry , is both curious and groundless , For First , Though sitting at the Right Hand be a token of great Glory and Dignity , yet as the Apostle speaks in this very case , it is manifest that he is excepted who put all things under him , 1 Cor. 15.27 . He who thus exalted him over all at his right hand is excepted : and Secondly , Here is no comparison at all , or regard to sitting on the left hand , nor is there so where ever that expression is used , but only the Glory of Christ the Mediator is absolutely declared . And this may be cleared by other instances . Solomon placed his Mother when she came unto him on his Right Hand ; a token of exceeding Honour ; but he himself sate down on the Throne of the Kingdom , 1 Kings 2.19 . The Church is said to be at the Right Hand of Christ , Psalm 45.9 . which as it prefers her above all others , so it takes not off , her subjection unto Christ. Nero in Suetonius when Tirid●tes King of Armenia came to Rome , placed him for his Honour on his right hand , himself sitting on the Throne of Rule . And where three sit together , the middle seat is the place of chiefest honour . Hence Cato in Africk when Juba would have placed himself in the midst between him and Scipio , removed himself to the left hand of Scipio , that Juba might not have the place of preheminence above Roman Magistrates . It is not unlikely but that there may be an Allusion in this expression unto the Sanhedrin the highest Court of Judicature among the Jews . He who presided in it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of Judgement , or Father of the House of Judgement ; and sate at the right hand of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Prince of the Sanhedrin , next unto him , unto whom belonged the execution of the Sentence of the Court. Of this Ab din mention is made in the Targum , Cantic . 7.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of the House of Judgement , who judgeth thy judgements : agreeable to that ; the Father judgeth no man but hath committed all judgement unto the Son. The whole Expression then is plainly Metaphorical , and taken from what is , or was in use amongst men , and thence translated to signifie the State and Condition of Christ in Heaven . And this is that which the Apostle in general intimates in these words , that as the greatest Honour that can be done unto any one among the sons of men , is for the Chief Ruler to set him next himself on his Right Hand , so is the Son as Mediator , made partaker of the greatest glory that God hath to bestow in Heaven . It is not then the Essential Eternal Glory of the Son of God , that he hath equal with the Father , which in these words is expressed , and whereof the Apostle had spoken before ; but that Glory and Honour which is bestowed on him by the Father , after and upon the Sacrifice of himself for the Expiation of sin . So then , the Right hand of God is not here taken absolutely , as in other places , for the Power and Strength of God , but with the adjunct of sitting at it , it shadows out a place and eminency of Glory , as he is considered on his Throne of Majesty : and therefore it is here termed the Right hand of Majesty , and not of Omnipotency or Power . In particular , two things are intended in this Expression . First , The Security of Christ from all his Adversaries , and all sufferings for the future . The Jews knew what he suffered from God and Man. Hereof he lets them know what was the reason , it was for the purging of our sins . And moreover declares , that now he is everlastingly secured from all Opposition , for where he is , thither his Adversaries cannot come ; as Joh. 7.34 . He is above their reach , beyond their power , secure in the Throne and Presence of God. Thus the fruit of the Church , being secured from the rage and persecution of Sathan , is said to be caught up unto God , and to his throne , Rev. 12.5 . Hence though men do , and will continue their malice and wrath against the Lord Christ to the end of the world , as though they would crucifie him afresh ; yet he dies no more , being secure out of their reach at the Right hand of God. Secondly , His Majesty and Glory inexpressible . All that can be given of God in heaven . God on his Throne , is God in the full manifestation of his own Majesty and Glory ; on his Right hand sits the Mediator ; yea so , as that he also is in the midst of the Thrones , Revel . 5.6 . How little can our weak understandings apprehend of this Majesty ? See Phil. 2.8 . Matth. 20.21 . Rom. 8.34 . Col. 3.5 . Ephes. 1.20 . These are the things which the Apostle sets forth in this Expression . And they are plainly intimated in the Context of the Psalm from whence the words are taken , Psal. 110.1 . So that it is not his Rule and Authority , but his Safety , Majesty and Glory which accompany them , that are here intended . Thirdly , We are to enquire what it was that the Apostle had respect unto in this Ascription of Glory and Majesty unto Christ in the old Church state of the Jews , and so what it is that he preferreth him above . It is thought by many , that the Apostle in these words exalteth Christ above David , the chiefest King among the Jews . Of him it is said , that God would make him his first-born , higher than the Kings of the earth , Psal. 89.27 . His Throne was high on the earth , and his Glory above that of all the Kings about him , but for the Lord Christ , he is incomparably exalted above him also , in that he is sate down at the Right hand of the Maj●sty on High. But , as was said , these words denote not the Rule , Power , or Authority of Christ , typed by the Kingdom of David ; but his Glory and Majesty , represented by the magnificent Throne of Solomon . Besides , he is not treating of the Kingly Power of Christ , but of his Sacerdotal Office , and the Glory that ensued upon the discharge thereof . That therefore which in these words the Apostle seems to have had respect unto , was the high Priests entrance into the Holy Place , after his offering of the solemn anniversary Sacrifice of Expiation . Then alone was he admitted into that Holy Place , or Heaven below ; where was the solemn Representation of the Presence of God , his Throne and his Glory . And what did he there ? He stood with all Humility and lowly Reverence ministring before the Lord , whose presence was there represented . He did not go and sit down between the Cherubims , but worshipping at the foot-stool of the Lord , he departed . It is not , saith the Apostle , so with Christ ; but as his Sacrifice was infinitely more excellent , and effectual than theirs , so upon the offering of it , he entered into the Holy Place , or Heaven it self above , and into the real glorious presence of God , not to minister in humility , but to a participation of the Throne of Majesty and Glory . He is a King and Priest upon his Throne , Zech. 6.13 . Thus the Apostle shuts up his general Proposition of the whole matter , which he intends farther to dilate and treat upon . In this description of the Person and Offices of the Messiah , he coucheth the springs of all his ensuing Arguments , and from thence enforceth the Exhortation which we have observed him constantly to pursue . And we also may hence observe , 1. That there is nothing more vain , foolish and fruitless , than the Opposition which Sathan and his Agents yet make unto the Lord Christ and his Kingdom . Can they ascend into heaven ? Can they pluck the Lord Christ from the Throne of God ? A little time will manifest this madness , and that unto Eternity . 2. That the service of the Lord Christ is both safe and honourable . He is , as a Good , so a glorious Master ; one that sits at the Right Hand of God. 3. Great is the spiritual and eternal security of them that truly believe in Christ. Of all which severally afterwards . Verse IV. THE design of the Apostle , as we have now often shewed , is to evince the necessity of abiding in the Doctrine of the Gospel , from the Excellency of the Person by whom it pleased God to reveal it unto us . This he hath done already in general , in that Description which he hath given us of his Person , Power , Works , Offices and Glory ; whereby he hath made it evident , that no creature , whom God was pleased at any time to make use of in the Revelation of his Will , or the Institution of his Worship , was any way to be compared with him . Having proceeded thus far in general , he descends now to the consideration of particular instances , in all those whom God imploied in the Ministration of the Law , and constitution of Mosaical Worship , and takes occasion from them all to set forth the Dignity and incomparable Excellencies of the Lord Christ , whom in all things he exalts . First then , he treateth concerning Angels , as those who were the most glorious creatures imployed in the giving of the Law. The Hebrews owned , yea pleaded this in their own defence , That besides the Mediation of Moses , God used the Ministery of Angels in the giving of the Law , and in other occasional instructions of their forefathers . Some of them contend that the last of the Prophets was personally an Angel , as the signification of his name imports . Holy Stephen upbraiding them with their abuse and contempt of their greatest priviledges , tells them that they received the Law by the disposition , ordering , or ministery of Angels , Acts 7. v. 53. And the Targum interprets the Chariots of God with the thousands of Angels , Psal. 68.18 , 19. of the Angels , by whose ministery God taught Israel the Law. This then might leave a special prejudice in their minds , that the Law being so delivered by Angels , must needs have therein the advantage above the Gospel , and be therefore excellent and immutable . To remove this prejudice also , and further to declare the Excellency and Preheminence in all things of him who revealed the Gospel , the Apostle takes occasion from what he had newly taught them concerning the Exaltation of Jesus Christ at the Right Hand of God , to prove unto them out of the Scriptures of the Old Testament , that he is exceedingly advanced , and glorious above the Angels themselves , whose concurrence in the Ministration of the Law they boasted in ; and to this purpose produceth four signal testimonies one after another . This is the design of the Apostle , which he pursues and makes out unto the end of this Chapter ; and that we may rightly conceive of his intention , and the meaning of the Holy Ghost in the whole , we shall , before we consider his Proposition laid down in this fourth verse , or the ensuing confirmations of it , enquire in general what it is in Christ which he compareth with , and preferreth above the Angels , and wherein it is that he so exalts him . The comparison entred on between the Lord Christ and Angels , must be either with respect unto their Natures , or unto their Dignity , Office , Power and Glory . If the comparison be of Nature with Nature , then it must be either in respect of the Divine or Humane Nature of Christ. If it should be of the Divine Nature of Christ , with the Nature of Angels , then it is not a comparison of Proportion , as between two Natures agreeing in any general kind of being , as do the nature of a man and a worm ; but a comparison only manifesting a Difference and distance without any Proportion . So answereth Athanasius , Orat. 2. and Arian . But the truth is , the Apostle hath no design to prove by Arguments and Testimonies the Excellency of the Divine Nature above the Angelical . There was no need so to do , nor do his Testimonies prove any such thing . Besides , speaking of Angels , the other part of the comparison , he treats not of their Nature , but their Office , Work and Employment ; with their honourable and glorious Condition therein . Whereas therefore the Apostle produceth sundry Testimonies , confirming the Deity of the Son , he doth it not absolutely to prove the Divine Nature to be more excellent that the Angelica● , but only to manifest thereby the glorious condition of him , who is partaker of it , and consequently his Preheminence above Angels , or the Equity that it should be so . Neither is the comparison between the Humane Nature of Christ and the Nature of Angels : For that absolutely considered and in it self , is inferiour to the Angelical ; whence in regard of his Participation of it , he is said to be made lower than the Angels , chap. 2. The Apostle then treats of the Person of Christ , God and Man , who was appointed and designed of God the Father , to be the Revealer of the Gospel , and Mediator of the New Testament . As such , he is the subject of the ensuing general Proposition ; as such , he was spoken of in the words immediately fore-going ; and concerning him as such , are the ensuing testimonies to be interpreted ; even those which testifie his Divine Nature , being produced to demonstrate the Excellency of his Person , as vested with the Offices of the King , Priest and Prophet of his Church , the great Revealer of the will of God in the last days . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & ipse tantum praestantior suit . Bodesian . and he was so much more excellent ; at tanto potior factus est . Tremel . And he is made so much more better ; at ipse toto excellit : or as De Dieu , at hoc totum excellit , And he wholly excelleth ; or in all things he excelleth : Vulg. tanto melior facius angelis ; the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by melior is blamed by Erasmus , Beza , Vatablus ; and is generally deserted by the Expositors of the Roman Church . And it is hard , if not impossible , to find melior in any good Author , used in the sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here , and else-where constantly applied unto . Ours render the word Better , made better ; to avoid , I believe , a coincidence with that which they express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by , more excellent : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly nobilior , potentior , praestantior , excellentior ; more Powerful , Able , Excellent ; as to Love , Honour ; or State and Condition ; as in that of Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Eustathius , multo potentior , more powerful , able to prevail , or more excellent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , factus , effectus ; made , was became . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , differentius , different , which is sometimes put absolutely for the best things , or things far better than other things that differ , the best things . Make to differ , to prefer , make better , 1 Cor. 4.7 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excellentius , more excellent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both to differ and excel ; but the differentius of the Vulgar yields no good sense in this place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haereditavit , sortitus est , jure hereditario obtinuit ; of the importance of which word , before . Being in so much preferred ( exalted , made eminent ) above Angels , as he ( obtained ) inherited a more excellent name than they . There are five things considerable in , and for the Exposition of these words . First , What it is that the Apostle asserts in them as his general Proposition ; namely , that the Son , as the great Priest and Prophet of the Church , was preferred above , and made more glorious and powerful than the Angels ; and how this was done , and wherein it doth consist . Secondly , When he was so preferred above them ; which belongs unto the Explication and right understanding of the former . Thirdly , The Degree of this preference of him above the Angels , intimated in the comparison ; being by so much made more excellent , as he hath , &c. Fourthly . The Proof of the Assertion , both absolutely , and as to the Degree intimated ; and this is taken from his Name . Fifthly , The way whereby he came to have this Name ; he obtained it as his lot and portion , or he inherited it . First , He is made more excellent than the Angels , preferred above them ; that is , say some , declared so to be . Tum res dicitur fieri , cum incipit patesieri . Frequently in tho Scripture , a thing is then said to be made , or to be , when it is manifested so to be . And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used . Rom. 3.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Let God be true , and every man a liar ; that is , manifested and acknowledged so to be . So , James 1.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that is approved in trial , and thereby manifested to be sincere and sound . In this sense the Apostle tells us , Rom. 1.3 . that the Lord Christ was declared to be the Son of God by the resurrection from the dead . The resurrection from the dead did not make him to be the Son of God , but evidently manifested and declared him so to be . According to this interpretation of the words , that which the holy Ghost intimateth is , That whereas the Lord Christ ministred in an outwardly low condition in this world , whilst he purged our sins , yet by his sitting down at the right hand of God , he was revealed , manifested , declared to be more excellent than all the Angels in heaven . But I see no reason why we should desert the proper and most usual signification of the word , nothing in the Context perswading us so to do . Besides , this suits not the Apostles design , who doth not prove from the Scripture that the Lord Christ was manifested to be more excellent than the Angels , but that really he was preferred and exalted above them . So then , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as preferred , exalted , actually placed , in more Power , Glory , Dignity , than the Angels . This John Baptist affirms of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He was preferred before me , because he was before me . Preferred above him , called to another manner of Office than that which John ministred in ; made before or above him in Dignity , because he was before him in Nature and Existence . And this is the proper sense of the words ; The Lord Jesus Christ , the Revealer of the Will of God in the Gospel , is exalted above , preferred before , made more excellent and glorious than the Angels themselves , all or any of them , who ministred unto the Lord in the giving of the Law on mount Sinai . Some object unto this Interpretation , That he who is said to be made or set above the Angels , is supposed to have been lower than they before : To which I answer , And so he was , not in respect of Essence , Subsistence , and real Dignity , but in respect of the infirmities and sufferings that he was exposed unto , in the discharge of his word here on the earth ; as the Apostle expresly declares , chap. 2.9 . 2. And this gives us light into our second enquiry on these words ; namely , When it was , that Christ was thus exalted above the Angels . 1. Some say , that it was in the time of his Incarnation ; for then the Humane Nature being taken into Personal subsistence with the Son of God , it became more excellent than that of the Angels . This sense is fixed on by some of the Antients , who are followed by sundry Modern Expositors . But we have proved before , that it is not of either Nature of Christ absolutely or abstractedly , that the Apostle here speaketh ; nor of his Person , but as vested with his Office ; and discharging of it . And moreover the Incarnation of Christ was part of his Humiliation and Exinanition , and is not therefore especially intended , where his Exaltation and Glory is expresly spoken of . 2. Some say , that it was at the time of his Baptism , when he was anointed with the Spirit , for the discharge of his Prophetical Office , Isa. 60.1 , 2. But yet neither can this Designation of the time be allowed . And that because the main things wherein he was made lower than the Angels , as his temptations , and sufferings , and death it self , did follow his Baptism and Unction . 3. It must therefore be the time of his Resurrection , Ascension , and Exaltation at the Right hand of God , which ensued thereon , that is designed as the season wherein he was made more excellent than the Angels , as evidently appears from the Text and Context . For , 1. That was the Time , as we have shewed before , when he was gloriously vested with that All Power in heaven and earth , which was of old designed unto him , and prepared for him . 2. The Order also of the Apostles discourse leads us to fix on this season . After he had by himself purged our sins , he sat down , &c. Being made so much more excellent ; that is , therein , and then he was so made . 3. The Testimony in the first place produced by the Apostle in the confirmation of his Assertion , is elsewhere , as we shall see , applied by himself unto his Resurrection and the Glory that ensued , and consequently they are also in this place intended . 4. This Preference of the Lord Christ above the Angels , is plainly included in that Grant of All Power made unto him , Matth. 28.18 . expounded Ephes. 1.21 , 22. 5. The Testimony used by the Apostle in the first place , is the word that God spake unto his King , when he set him upon his holy Hill of Sion , Psal. 2.6 , 7 , 8. which typically expresseth his glorious Enstalment in his heavenly Kingdom . The Lord Christ then , who in respect of his Divine Nature was always infinitely and incomparably himself more excellent than all the Angels , after his Humiliation in the Assumption of the Humane Nature , with the sufferings and temptations that he underwent , upon his Resurrection was exalted into a condition of Glory , Power , Authority , and Excellency , and entrusted with Power over them , as our Apostle here informs us . 3. In this Preference and Exaltation of the Lord Christ , there is a Degree intimated ; being made so much more , &c. now our conceptions hereabout , as to this place , are wholly to be regulated by the Name given unto him . Look , saith the Apostle , how much the Name given unto the Messiah , excels the Name given unto Angels , so much doth he himself excell them in Glory , Authority and Power ; for these Names are severally given them of God , to signifie their state and condition . What , and how great this difference is , we shall afterwards see , in the consideration of the Instances given of it by the Apostle in the Verses ensuing . 4. The Proof of this Assertion which the Apostle first fixeth on , is taken from the Name of Christ. His Name , not given him by man , not assumed by himself , but ascribed unto him by God himself . Neither doth he here by the Name of Christ , or the name of the Angels , intend any individual proper names of the one or the other ; but such Descriptions as are made of them , and Titles given unto them by God , as whereby their state and condition may be known . Observe , saith he , how they are called of God ; by what Names and Titles he owns them , and you may learn the Difference between them . This Name he declares in the next Verse ; God said unto him , Thou art my Son , this day have I begotten thee . It is not absolutely his being the Son of God that is intended ; but that by the testimony of the holy Ghost , God said these words unto him , Thou art my Son , and thereby declared his state and condition to be far above that of the Angels , to none of whom he ever said any such thing , but speaks of them in a far distinct manner , as we shall see . But hereof in the next Verse . Some by this excellent Name understand his Power , and Dignity , and Glory , called his name above every name , Phil. 2.8 . but then this can no way prove that which the Apostle produceth it for , it being directly the same with that which is asserted , in whose confirmation it is produced . 5. The last thing considerable is , How the Lord Christ came by this Name , or obtained it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he obtained it by Inheritance , as his peculiar lot and portion for ever . In what sense he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heir , was before declared . As he was made the Heir of all , so he inherited a more excellent Name than the Angels . Now he was made Heir of all , in that all things being made and formed by him , the Father committed unto him as Mediator a peculiar Power over all things , to be disposed of by him unto all the ends of his Mediation . So also being the Natural and Eternal Son of God , in , and upon the discharge of his work , the Father declared and pronounced that to be his Name ; see Luke 1.35 . Isa. 7.14 . chap. 9.6 . His being the Son of God , is the proper foundation of his being called so ; and his discharge of his Office the Occasion of its declaration : so he came unto it by Right of Inheritance , when he was declared to be the Son of God with Power , by the resurrection from the dead , Rom. 1.3 . This then is the sum of the Apostles Proposition , and the Confirmation of it . A Name given by God to that end and purpose , doth truly declare the nature , state and condition of him or them to whom it is given . But unto Christ the Mediator there is a Name given of God himself , exceedingly more excellent than any that by him is given unto the Angels ; which undeniably evinceth , that he is placed in a state and condition of Glory far above them , or preferred before them . I shall only observe one or two things , concerning the Hebrews to whom the Apostle wrote , and so put an end to our Exposition of this Verse . First then , this discourse of the Apostle proving the Preheminence of the Messiah above the Angels , was very necessary unto the Hebrews , although it were very suitable unto their own principles , and in general acknowledged by them . It is to this day a Tradition amongst them , that the Messiah shall be exalted above Abraham , and Moses , and the ministring Angels . Besides , they acknowledged the Scriptures of the Old Testament , wherein the Apostle shews them that this Truth was taught and confirmed . But they were dull and flow in making Application of these Principles unto the confirmation of their faith in the Gospel , as the Apostle chargeth them , Chap. 5.11 , 12. And they had at that time great Speculations , about the Glory Dignity and Excellency of Angels , and were fallen into some kind of worshipping of them . And it may be this Curiosity Vanity and Superstition in them , was heightned by the heat of the Controversie between the Pharisees and Sadduces about them ; the one denying their Existence and being , the other whom the body of the People followed , ex●lting them above measure , and inclining to the Worship of them . This the Apostle declares , Col. 2.18 . treating of those Judaizing Teachers who then troubled the Churches , he chargeth them with fruitless and curious speculations about Angels , and the worshipping of them . And of their Ministry in the giving of the Law they still boasted . It was necessary therefore , to take them off from this Confidence of that Priviledge , and the superstition that ensued thereon , to instruct them in the Preheminence of the Lord Christ above them all ; that so their thoughts might be directed unto him , and their Trust placed in him alone . And this Exaltation of the Messiah , some of their latter Doctors assert on Dan. 7.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I behold until the Thrones were set , placed , exalted , as in the Original Chaldee ; and as all old Translations , Greek , Latin , Syriack and Arabick render the words ( however Ours read , untill the Thrones were cast down ) affirming that one of those Thrones was f●r the Messiah , before whom all the Angels ministred in obedience . Secondly , It may not be amiss to remark that the Jews have alwayes had a Tradition of the glorious name of the Messiah ; which even since their utter Rejection they retain some obscure remembrance of . The name which they principally magnifie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Metatron . Ben Vzziel in his Targum on Gen. 5. ascrib●s this name to Enoch when he was translated , he ascended into Heaven in the word of the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his name was called Mitatron the gre●t Scribe . But this opinion of Enoch being Metatron is rejected and confuted in the Talmud . There they tell us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of the world : or as Elias calls him in Thisbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of Gods Presence . And in the first mention of this Name which is Talmud . Tract . Saned . cap. 4. fol. 38. they plainly intimate that they intended an uncreated Angel by this Expression . And such indeed must He be , unto whom may be assigned what they ascribe unto Metatron . For as Reuchlin from the Cabbalists informs us , they say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Teacher of Moses himself was Metatron . He it is , saith Elias , that is the Angel alwayes appearing in the Presence of God , of whom it is said , My name is in him . And the Talmudists , that he hath power to blot out the sins of Israel : whence they call him the Chancellour of Heaven . And Bechai on Exod. 23. affirms , that this name signifies both a Lord , a Messenger , and a Keeper . A Lord because he ruleth all ; a Messenger because he stands alwayes before God to do his Will ; and a Keeper , because he keepeth Israel . I confess the Etymologie that he gives of this name to that purpose , is weak and foolish ; as is also that of Elias ; who tells us that Metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Greek Tongue ; one sent . But yet it is evident what is intended by all these obscure Intimations ; the increated Prince of Glory , and his Exaltation over all , with the Excellency of his name , is aimed at . For the word it self , it is either a meer corruption of the Latin word Mediator , such as is usual amongst them , or a Gematrical Fiction to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Almighty , there being a coincidence in their numeral letters . The Doctrine of the Preference and Preheminence of Christ is insisted on by the Apostle unto the End of this Chapter ; and therefore I shall not treat of it , untill we have gone through all the Proof's of it produced ; and then but briefly neither , having already in part spoken of it , in our Consideration of his Soveraignty and Lordship over all . That which we are peculiarly instructed in by these words is , that , All Preheminence and Exaltation of one above others , depends on the supream Counsel and Will of God. The instance he gives of him who is exalted over all , sufficiently confirms our general Rule . He had his Name , denoting his Glory and excellency by Inheritance ; an heritage designed for him , and given unto him in the Counsel , Will and good pleasure of God : He gave him that name above every name , Phil. 2.9 . And that of his own Will and pleasure ; It pleased the Father , that in him all fulness should dwell . That so in all things he might have the Preheminence , Col. 1.16 , 17. He fore-ordained him unto it from Eternity , 1 Pet. 1.20 . and actually exalted him according to his Eternal Counsel in the fulness of time , Acts 2.36 . Chap. 5.31 . This Prelation then of Christ above all , depends on the Counsel and Pleasure of God ; and he is herein a Pattern of all Priviledge and Preheminence in others . Grace , Mercy and Glory , spiritual things , and eternal , are those wherein really there is any difference among the Sons of men . Now that any one in these things is preferred before another , it depends meerly on the sole good pleasure of God. No man in these things makes himself to differ from another , neither hath he any thing that he hath not received . God hath Mercy on whom he will have mercy . And this Discrimination of all things by the Supream Will of God , especially Spiritual and Eternal , is the Spring , Fountain and Rule of all that Glory which he will manifest , and be exalted in , unto Eternity . Verse V. THe Apostle proceedeth to the confirmation of his Proposition concerning the Preheminence of the Lord Christ above the Angels , and of his proof of it from the Excellency of the Name given unto him ; And this he doth by sundry Testimonies produced out of the Old Testament ; two whereof are conjoyned in this Verse , as the Verses are divided in our Bibles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vulg. dixit aliquando , said he sometimes ; for , at any time . Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from at any time said God. Eloah , God is supplyed ; needlesly ; though better than those who would render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impersonally ; was it said at any time . For it is express in the Psalm from whence the words are taken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord said . The Lord said unto me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou my Son , this day have I begotten thee . The Elipsis of the Verb substantive in the Original which is perpetual , is supplyed by the Apostle , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou art my Son. Further difficulty in the Grammatical sense of the words there is not . And h●re we sh●ll close this Verse , or at least consider this Testimony by its self . Verse 5. Vnto which of the Angels did he at any time ( or ever ) say , thou art my Son this day have I begotten thee . Two things are considerable in these words . 1. The manner of the Apostles producing the Testimony which he intended to make use of . Vnto which of the Angels said he at any time . 2. The Testimony it self ; Thou art my Son , this day have I begotten thee . In the former , three things may be observed . First , That the Testimonie which in a matter of Faith he insisted on , is that of the Scripture . He refers the Jews unto that common Principle which was acknowledged between them . Men had not as yet learned in such contests to make that cavilling return , which we are now used unto ; How do you know those Scriptures to be the word of God ? Nor indeed is it suitable unto common Honesty , for men to question the credit , and prostitute the Authority of their own most Sacred Principles , for no other end , but to prejudice their Adversaries . But our Apostle here confidently sends the Hebrews to the acknowledged Rule of their Faith and Worship ; whose Authority he knew they would not decline , Isa. 8.21 . Secondly , That the Apostle argues negatively from the Authority and Perfection of the Scripture in things relating to Faith and the Worship of God. It is no where said in the Scripture to Angels ; therefore they have not the Name spoken of , or not in that manner wherein it is ascribed to the Messiah . This Argument saith an Expositor of great name in this place , seems to be weak and not unlike unto that which the Hereticks make use of in the like cases . And therefore answers , that the Apostle argues negatively , not only from the Scripture , but from Tradition also . But this Answer is far more weak than the Argument is pretended to be . The Apostle deals expresly in all this Chapter from the Testimony of Scripture ; and to that alone do his words relate ; and therein doth he issue the whole Controversie he had in hand ; knowing that the Jews had many corrupt Traditions expresly contrary to what he undertook to prove ; particularly , that the Law of Moses was Eternally Obligatory , against which he directly contends in the whole Epistle . An Argument then taken negatively from the Authority of the Scripture in matters of Faith , or what relates to the Worship of God , is valid and effectual , and here consecrated for ever to the use of the Church by the Apostle . Thirdly , That the Apostle either inde●d grants or else for Arguments sake condescends unto the Apprehension of the Hebrews , that there is a distinction of degrees and preheminence amongst the Angels themselves . To confirm therefore his general Assertion of the Dignity and Preheminence of Christ above them all , he provokes them to instance in any one of them , which either indeed , or in their Apprehension , was promoted above others , to whom such Words as these were ever spoken . To which of the Angels said he ; his Assertion respects not only the community of them , but any , or all of the chief , or Princes among them . There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dan. 10.13 . Chief Princes among the Angels . And of them Michael , the Prince of the People of God , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One ; that is not in Order ; but the chief in Dignity , their Head and Leader . Now saith the Apostle , to which of any of these , or of the rest of them , were these words spoken ? Proceed we now to the Testimony its self produced . Three things are required to make it pertinent unto his Purpose , and useful unto the End for which he makes mention of it . First , That He of whom he speaks was peculiarly intended therein . Secondly , That there be in it an Assignation of a Name unto him made by God himself , which thereon he might claim as his peculiar Inheritance . Thirdly , That this Name either absolutely , or in its peculiar manner of Appropriation unto him , is more excellent than any that was ever given unto Angels , as a sign of their Dignity , Authority , and Excellency . And these things for the clearing of the Apostles Argument must particularly be insisted on . First , The words produced do peculiarly belong unto him to whom they are applyed . That is , it is the Messiah who is prophesied of in the second Psalm from whence they are taken . This with all Christians is put beyond dispute , by the Application of it in several places unto him : as Acts 4.25 , 26 , 27. Acts 13.33 . Heb. 5.5 . It is certain also , that the Jews alwayes esteemed this Psalm to relate unto the Messiah , they do so to this day . Hence the Targum on the Psalm expresly applyes it unto him ; thus rendring these words ; O beloved , as a Son to his Father , thou art pure to me as in the day wherein I created thee . So are the words perverted by the Targumist ; not knowing what sense to ascribe unto them , which is frequent with him . But it is manifest that the constant Opinion of the antient Jews , was that this Psalm principally intended the Messiah ; nor did any of them of old dissent . Some of their latter Masters are otherwise minded ; but therein discover their obstinacy and iniquity . Thus Rabbi Solomon Jarchi in his Comment on this Psalm , in the Venetian Edition of the great Masoretical Bibles , affirms , that what ever is sung in this Psalm , our Masters interpreted of Messiah the King ; but saith he , according unto the sound of the words , and for the confutation of the Hereticks ( that is , Christians ) it is convenient that we expound it of David . So wickedly corrupt and partial are they now in their Interpretations of the Scripture . But these words are left out in the Basil Edition of the same Notes and Comments , by the fraud it may be of the Jews employed in that work , so to hide the dishonesty of one of their great Masters . But the confession of the Judgement of their Fathers or Predecessors in this matter , is therein also extant . And Aben Ezra though he would apply it unto David , yet speaks doubtfully whether it may not better be ascribed unto the Messiah . But this was not enough for the Apostle , that those with whom he dealt acknowledged these words to be spoken concerning the Messiah , unless they were so really , that so his Argument might proceed ex veri● , as well as ex concessis , from what was true , as upon what was granted . This then we must next enquire into . The whole Psalm say some , seems principally , if not only to intend David . He having taken the Hill and Tower of Sion , and setled it for the seat of his Kingdom ; the Nations round about tumultuated against him ; and some of them as the Philistines presently engaged in War against him for his ruine , 2 Sam. 5.17 . To declare how vain all their Attempts should be , and the certainty of Gods purpose in raising him to the Kingdom of Israel , and for his preservation therein against all his adversaries , with the indignation of God against them , the Holy Ghost gave out this Psalm for the comfort and Establishment of the Church in the perswasion of so great a mercy . And this is borrowed of Rashi . But suppose the Psalm to have a farther resp●●● than unto David and his temporal Kingdom , and that it doth point at the Messiah under the Type of David , yet then also what ever is spoken in it , must firstly and properly be understood of David . So that if the words insisted on by the Apostle do prove that the Lord Christ was made more excellent than the Angels , they prove the same concerning David also , concerning whom they were spoken in the first place . Answ. 1. There is no cogent Reason why we should acknowledge David and his Kingdom to be at all intended in this Psalm . The Apostles we see apply it unto the Lord Christ without any mention of David , and that four several times ; Twice in the Acts , and twice in this Epistle . The Jews acknowledge that it belongs unto the Messiah . Besides there are sundry things spoken in the Psalm , that could never truly and properly be applyed unto David . Such are the Promises , v. 8 , 9. and the Invitation of all men to put their Trust and Confidence in him , v. 12. And we have a Rule given us by the Holy Ghost , that where any thing seems to be spoken of any one , to whom it doth not properly belong , there the Person is not at all to be understood , but the Lord Christ himself immediately . This Rule Peter gives us in his interpretation of the sixteenth Psalm , and his Application of it unto the Lord Jesus , Acts 2.29 , 30 , 31. So that there is no necessity to grant that there is any reference in these words to any Type at all . But , Secondly , We grant the David was a Type of Christ , and that as he was King of the people of God. Hence he is not only often signally called the Son of David , but David also , Jer. 30.9 . Ezek. 37.24 , 25. Hos. 3.5 . And the Throne and Kingdom promised to David for ever and ever , that it should be as the Sun , and established for ever as the Moon , Psal. 89.36 , 37. that is , whilest the world endures , had no Accomplishment but in the Throne and Kingdom of his Son Jesus Christ. Thus also many other things are said of him and his Kingdom , which in Propriety of Speech can no way be applyed unto him , but as he was a Type of Christ , and represented him to the Church ; We may then grant , as that about which we will not contend , that in this Psalm consideration was had of David and his Kingdom , but not absolutely , but only as a Type of Christ. And hence two things will follow . First , That some things may be spoken in the Psalm , which no way respect the Type at all . For when not the Type , but the Person or thing signified is principally aimed at , it is not necessary that every thing spoken thereof should be applicable properly unto the Type it self ; It being sufficient that there was in the Type somewhat that bare a general Resemblance unto him , or that , which was principally intended . So on the contrary ; where the Type is principally intended , and an Application made to the thing signified only , by way of general Allusion ; there it is not required that all the particulars assigned unto the Type , should belong unto , or be accommodated unto the thing typed out ; as we shall see in the next Testimony cited by the Apostle . Hence though in general David , and his Deliverance from trouble , with the Establishment of his Throne , might be respected in this Psalm , as an obscure Representation of the Kingdom of Christ , yet sundry particulars in it , and among them this mentioned by our Apostle , seem to have no respect unto him , but directly and immediately to intend the Messiah . Secondly , If it yet be supposed that what is here spoken , Thou art my Son this day have I begotten thee , is also to be applyed unto David ; yet it is not ascribed unto him Personally and absolutely , but meerly considered as a Type of Christ : What then is principally and directly intended in the words , is to be sought for in Christ alone ; It being sufficient to preserve the Nature of the Type , that there was in David any Resemblance or Representation of it . Thus whether David be admitted as a Type of Christ in this Psalm or no , the purpose of the Apostle stands firm , that the words were principally and properly spoken of the Messiah , and unto him . And this is the first thing required in the Application of the Testimony insisted on . Secondly , It is required that in the Testimony produced , a signal Name be given unto the Messiah , and appropriated unto him , so as that he may inherit it for ever as his own ; neither men nor Angels having the same interest with him in it . It is not being called by this or that name in common with others , that is intended ; but such a peculiar Assignation of a Name unto him , as whereby he might for ever be distinguished from all others . Thus many may be beloved of the Lord , and be so termed ; but yet Solomon only was peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jedediah ; and by that name was distinguished from others . In this way it is that the Messiah hath this name assigned unto him . God decreed from Eternity that he should be called by that name ; he spake unto him and called him by that name , Thou art my Son , this day have I begotten thee . He is not called the Son of God upon such a common account as Angels and Men , the one by Creation , the other by Adoption , but God peculiarly , and in a way of Eminency gives this name unto him . Thirdly , This name must be such , as either absolutely , or by Reason of its peculiar manner of Appropriation unto the Messiah , proves his preheminence above the Angels . Now the Name designed , is the Son of God ; Thou art my Son ; not absolutely , but with that exegetical Adjunct of his generation , this day have I begotten thee . Chrysost. Hom. 22. on Gen. 6. positively denyes , that the Angels in Scripture are any where called the sons of God. Hence some conjecture , that the Translation of the LXX . is changed since that time ; seeing it is evident that they are so called in the Greek Bibles now extant . However in the Original they are called the sons of God , Job 1.6 . Chap. 2.1 . Chap. 38.7 . Psalm 89.6 . Believers are also called the sons of God , Rom. 8.16 . Gal. 4.6 . 1 John 3.1 . And Magistrates Gods , Psal. 82.1 , 6. Joh. 10.34 . It doth not therefore appear , how the meer assigning of this name to the Messiah , doth prove his preheminence above the Angels , who are also called by it . Answ. Angels may be called the Sons of God upon a general Account , and by vertue of their Participation in some common Priviledge ; as they are by Reason of their Creation , like Adam , Luke 3. ult . and constant Obedience , Job 1. But it was never said unto any Angel personally upon his own account , thou art the son of God. God never said so unto any of them ; especially with the Reason of the Appellation annexed ; this day have I begotten thee . It is not then the general name of a Son , or the sons of God , that the Apostle instanceth in ; but the peculiar Assignation of this Name unto the Lord Jesus on his own particular account , with the Reason of it annexed , this day have I begotten thee , which is insisted on . So that here is an especial Appropriation of this Glorious Name unto the Messiah . Fourthly , The Appropriation of this Name unto him in the manner expressed , proves his Dignity and Preheminence above all the Angels . For it is evident , that God intended thereby to declare his singular Honour and Glory , giving him a name to denote it ▪ that was never by him assigned unto any meer creature , as his peculiar Inheritance ; in particular , not unto any of the Angels ; not one of them can lay any claim unto it , as his peculiar Heritage from the Lord. And this is the whole that was incumbent on the Apostle to prove by the Testimony produced . He manifests him sufficiently to be more excellent than the Angels , from the Excellency of the name which he inherits , according to his Proposition before laid down . There is indeed included in this reasoning of the Apostle , an intimation of a peculiar Filiation and Sonship of Christ ; had he not been so the Son of God , as never any Angel or other creature was , he never had been called so , in such a way as they are never so called . But this the Apostle at present doth not expresly insist upon ; only he intimates it as the foundation of his discourse . To conclude then our Considerations of this Testimony , we shall briefly enquire after the sense of the words themselves , absolutely considered ; although as I have shewed , that doth not belong directly unto the pres●nt Argument of the Apostle . Expositors are much divided about the precise Intendment of these words ; both as they are used in the Psalm , and variously applied by the Apostles . But yet generally the Expositions given of them are pious , and consistent with each other . I shall not insist long upon them , because as I said , their especial sense belongeth not unto the design and Argument of the Apostle . That Christ is the Natural and Eternal Son of God , is agreed at this day by all Christians , save the Socinians . And he is called so , because he is so . The Formal Reason why he is so called , is one and the same ; namely , his Eternal Sonship ; but Occasions of actual ascribing that name unto him , there are many . And hence ariseth the difficulty that is found in the words . Some think those words , This day have I begotten thee , do contain the formal Reas●n of Christs being properly called the Son of God , and so to denote his Eternal Generation . Others think they express only some outward Act of God towards the Lord Christ , on the Occasion whereof he was declared to be the Son of God , and so called . The former way went Austin with sundry of the Antients . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bodie , or this day , here was the same with them , which the nunc stans , as they call it , of Eternity ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have begotten thee , denotes as they say , the proper natural Gen●ration of the Son , by an unconceivable communication of the Essence and Substance of the Godhead by the Person of the Father unto him . And this doctrine is true , but whether here intended or no , is by some greatly questioned . Others therefore , take the words to express only an Occasion of giving this name at a certain season to the Lord Christ when he was revealed , or declared to be the Son of God. And some assign this to the day of his Incarnation , when he declared him to be his Son , and that he should be so called , as Luke 1.35 . Some to the Day of his Baptism when he was again solemnly from Heaven proclaimed so to be , Mat. 3.17 . Some to the Day of his Resurrection when he was declared to be the Son of God with Power , Rom. 1.3 . and Acts 13.33 . Some to the day of his Ascension , whereunto these words are applyed . And all these Interpretations are consistent , and reconciliable with each other , in as much as they are all means serving unto the same end ; That of his Resurrection from the dead being the most signal amongst them , and fixed on in particular by our Apostle in his Application of this Testimony unto him , Acts 13.33 . And in this sense alone the words have any Appearance of respect unto David as a Type of Christ ; seeing he was said as it were to be begotten of God when he rais●d him up , and established him in his Rule and Kingdom . Neither indeed doth the Apostle treat in this place of the Eternal Generation of the Son , but of his Exaltation and Preheminence above Angels . The word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly in the Scripture denotes some signal time , one day , or more . And that expression , This Day have I begotten thee , following immediately upon that other Typical one , I have set my King upon my holy hill of Sion , seems to be of the same Importance , and in like manner to be interpreted . Thus far I then chuse to embrace the latter Interpretation of the words ; namely , that the Eternal Generation of Christ , on which his Filiation or Sonship , both name and thing doth depend , is to be taken only declaratively ; and that declaration to be made in his Resurrection and Exaltation over all , that ensued thereon . But every one is left unto the Liberty of his own Judgement herein . And this is the first Testimony , whereby the Apostle confirms his Assertion of the Preheminence of the Lord Christ above the Angels , from the name that he inherits as his peculiar Right and Possession . For the further confirmation of the same Truth , he adds another Testimony of the same Importance , in the words ensuing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vulg. & rursum , ego ero illi in patrem , & ipse erit mihi in filium . I will be unto him for a Father , and he shall be to me for a Son. So also Syriack ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in patrem , and in filium : not pro patre , & pro filio , as some render the words . Erasmus worse than they ; ego ero ei loco patris , & ille erit mihi loco filii ; instead of a Father , and instead of a Son ; or in the place ; which agrees not with the letter ; and corrupts the sense . B●za , Ego ero ei pater , & ipse erit mihi filius : who is followed by ours . And again , I will be to him a Father , and he shall be to me a son . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and again . That is in another place , or again it is said to the Son , what is no where spoken unto the Angels . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prefix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote a Substitution or Comparison , but the truth of the thing itself . So it is said of Rebeckah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she was unto him , not for , or instead , or in the place of , but , his wife . And in the words of the Covenant , Jer. 31.33 . I will be to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they shall be to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not , I will be unto them instead of God , and they shall be unto me instead of a people ; but , I will be their God , and they shall be my people . And the same is the signification of these words , I will be his Father , and he shall be my Son. This is the second testimony produced by the Apostle to prove the preheminence of the Lord Christ above the Angels , from the excellency of the Name given unto him . One word , one witness , the testimony being that of God , and not of man , had been sufficient to have evinced the truth of his assertion . But the Apostle addes a second here , partly to manifest the importance of the matter he treated of , and partly to stir them up unto a diligent search of the Scripture , where the same truths , especially those that are of most concernment unto us , are stored up and down in sundry places , as the holy Ghost had Occasion to make mention of them . This is that Mine of precious Gold which we are continually to dig for , and search after , if we intend to grow , and to be rich in the knowledge of God in Christ , Prov. 2.3 , 4. Expositors do generally perplex themselves and their Readers about the application of these words unto the Lord Christ. Cajetan for this cause , that this Testimony is not rightly produced nor applied as it ought , rejects the whole Epistle , as not written by the Apostle , nor of Canonical authority . Such instances do even Wise and Learned men give of their folly and self-fulness every day . The conclusion that he makes must needs be built on these two suppositions . First , that what ever any man might or could apprehend concerning the right application of this testimony , that he himself might and could so do ; for otherwise he might have acknowledged his own insufficiency , and have left the solution of the difficulty unto them to whom God should be pleased to reveal it . Secondly , That when men of any Generation cannot understand the force and efficacy of the Reasonings of the Pen-men of the holy Ghost , nor discern the suitableness of the Testimonies they make use of , unto the things they produce them in the confirmation of , they may lawfully reject any portion of Scripture thereon . The folly and iniquity of which principles or suppositions are manifest . The application of Testimonies out of the Old Testament in the New , depends as to their authority , on the veracity of him that maketh use of them ; and as to their cogency in Argument , on the acknowledgment of them on whom they are pressed . Where we find these concurring , as in this place , there remains nothing for us , but to endeavour a Right understanding of what is in it self infallibly true , and unquestionably cogent unto the ends for which it is used . Indeed the main Difficulty , which in this place Expositors generally trouble themselves withall , ariseth purely from their own mistake . They cannot understand how these words should p●ove the Natural Sonship of Jesus Christ , which they supposed they are produced to confirm , seeing it is from thence that he is exalted above the Angels . But the truth is , the words are not designed by the Apostle unto any such end ; his aim is only to prove , that the Lord Christ hath a Name assigned unto him more excellent , either in it self , or in the manner of its Attribution , than any that is given unto the Angels , which is the medium of this first Argument to prove him , not as the Eternal Son of God , nor in respect of his Humane Nature , but as the Revealer of the Will of God in the Gospel , to be preferred above all the Angels in heaven , and consequently in particular above those whose ministery was used in the giving of the Law. Two things then are necessary to render this Testimony effectual to the purpose for which it is cited by the Apostle ; first , that it was originally intended of him to whom he doth apply it ; secondly , that there is a Name in it assigned unto him , more excellent than any ascribed unto the Angels . For the first of these , we must not wave the Difficulties that Interpreters have either found out in it , or cast upon it . The words are taken from 2 Sam. 7.14 . and are part of the Answer returned from God unto David by Nathan , upon his resolution to build him an house . The whole Oracle is as followeth , v. 11. The Lord telleth thee , that he will make thee an house . v. 12. And when thy days be fulfilled , and thou shalt sleep with thy fathers , I will set up thy seed after thee , which shall proceed out of thy bowels , and I will establish his Kingdom : ( Or as 1 Chron. 17.11 . And it shall come to pass when thy days be expired , that thou must go to be with thy fathers , that I will raise up thy seed after thee , which shall be of thy sons , and I will establish his kingdom . ) v. 13. He shall build an house for my name , and I will establish the throne of his kingdom for ever . ( chap. 13. v. 12. he shall build me an house , and I will establish his throne for ever . ) v. 14. I will be his Father , and he shall be my son ; if he commit iniquity , I will chastise him with the rod of men , and with the stripes of the children of men . v. 15. But my mercy shall not depart away from him , as I took it from Saul , whom I put away before thee . ( 1 Chron. 13. I will be his Father , and he shall be my son , and I will not take my mercy away from him , as I took it from him that was before thee . ) v. 16. And thy house and thy kingdom shall be established for ever before me ; thy throne shall be established for ever . ( 1 Chron. ) But I will settle him in mine house , and in my kingdom for ever , and his throne shall be established for evermore . This is the whole Divine Oracle , from whence the Apostle takes the testimony under consideration ; and the difficulty wherewith it is attended ariseth from hence , that it is not easie to apprehend , how any thing at all in these words should be appropriated unto the Lord Christ ; seeing Solomon seems in the whole to be directly and only intended . And concerning this difficulty , there are three Opinions among Interpreters . 1. Some cutting that knot , which they suppose could not otherwise be loosed , affirm , that Solomon is not at all intended in these words , but that they are a direct and immediate Prophesie of Christ , who was to be the Son of David , and to build the Spiritual House or Temple of God. And for the confirmation of this Assertion , they produce sundry Reasons from the Oracle it self : As , 1. It is said , That God would raise up to David a seed , or son ; intimating that he was not as yet born , being foretold to be raised up ; whereas Solomon was born at the time of this Prophesie . 2. It is also affirmed , that this Son or seed should reign and sit upon the throne of David after his decease , and being gathered unto his fathers ; whereas Solomon was made King , and sate upon the Throne whilst David was yet alive , and not entred into rest with his fathers . 3. The Throne of this Son is to be established for ever , or as the same promise is expressed , Psal. 89. whilst the Sun and Moon continue . The Throne of Solomon and his posterity failing within a few Gen●rations . 4. The Title there given unto him who is directly prophesied of , shews him , as our Apostle intimates , to be preferred above all the Angels ; and none will say that Sol●mon was so , who as he was inferiour to them in Nature and Condition , so by sin he greatly provoked the Lord against himself and his posterity . But yet all these Observations , though they want not some appearance and probability of reason , come short of proving evidently what they are produced for , as we may briefly manifest : for , 1. It doth not appear that Solomon was born at the time of the giving forth of this Oracle ; if we must suppose that God intimated in it unto David , that none of the sons which he then had should succeed him in his Kingdom ; yea , it is manifest from the story that he was not . Besides , raising up doth not denote the Birth or Nativity of the person intended , but his Designation or Exaltation to his Throne and Office , as is the usual meaning of that expression in the Scripture ; so that Solomon might be intended , though now born , yea and grown up , if not yet by the providence of God marked and taken out from amongst his brethren to be King , as afterwards he was . 2. Although a few days before the death of David , to prevent Sedition and Division about Titles and Pretensions to the Kingdom , Solomon by his appointment was proclaimed King , or Heir to the Crown , yet he was not actually vested with the whole Power of the Kingdom , until after his natural decease . Moreover also , David being then very weak and feeble , and rendred unable for Publick Administration , the short remainder of his days after the Inauguration of Solomon needed no Observation in the Prophesie . The other two remaining Reasons must be afterwards spoken unto . And for the present removal of this Exposition , I shall only observe , That , to affirm Solomon not at all to be intended in this Oracle , nor the House or Temple which afterwards he built , is to make the whole Answer of God by the Prophet unto David to be Equivocal . For David enquired of Nathan about building an House or material Temple unto God. Nathan returns him answer from God , that he shall not do so , but that his son should perform that work . This Answer David understands of his immediate son , and of a material House , and thereupon makes material provision for it , and preparation in great abundance upon the encouragement he received in this Answer of God. Now if neither of these were at all intended in it , neither his son , nor the material Temple , it is evident that he was led into a great mistake , by the Ambiguity and Equivocation of the word , which we find by the Event that he was not , God approving and accepting of his Obedience in what he did . It remains then that Solomon firstly and immediately is intended in these words . 2. Some on the other hand affirm the whole Prophesie so to belong unto , and so to be fulfilled in Solomon , and in him alone , that there is no direct respect therein unto our Lord Jesus Christ. And the reason for their assertion they take from those words which immediately follow those insisted on by the Apostle , namely , If he commit iniquity , I will chastise him with the rod of men ; which cannot be applied unto him who did no sin , neither was there guile found in his mouth . They say therefore , that the Apostle applies these words unto Christ , only by way of an Allegory ; thus he deals with the Law of not muzling the Ox which treadeth out the corn , applying it to the provision of carnal things to be made for the Dispensers of the Gospel . As he also in another place representeth the two Testaments in the story of Sarah and Hagar . That which principally is to be insisted on for the removal of this difficulty , and which will utterly take it out of our way , will fall in with our Confirmation of the third Interpretation to be proposed . For the present , I shall only answer , that as the words cited by the Apostle do principally concern the Person of Christ himself , yet being spoken and given out in form of a Covenant , they have respect also unto him as he is the Head of the Covenant , which God makes with all the Elect in him . And thus whole mystical Christ , Head and Members , are referred unto in the Prophecy ; and therefore David in his repetition and pleading of this Oracle , Psal. 89.30 . changeth those words , if he commit iniquity , into , if his children forsake my law . Notwithstanding then a supposition of transgression in him , concerning whom these words are spoken , the Lord Christ may be intended in them ; such failings and transgressions as disannul not the Covenant , often falling out on their part , for whom he undertaketh therein . But I offer this only in majorem cautelam , to secure the testimony insisted on unto our Apostles intention ; the difficulty it self will be clearly afterwards assoiled . 3. We say therefore with others , that both Solomon and the Lord Christ are intended in this whole Oracle ; Solomon literally and nextly , as the Type ; the Lord Christ principally and mystically , as he who was typed , figured , and represented by him . And our sense herein shall be farther explained and confirmed in the ensuing Consider●tions . 1. That there never was any one Type of Christ and his Offices , that entirely represented him , and all that he was to do . For as it was impossible that any one thing or person should do so , because of the perfection of his Person , and the Excellency of his Office , which no one thing , that might be appointed to prefigure him as a Type , because of its limitedness and imperfection , could fully represent ; so had any such been found out , that multiplication of Types which God in his infinite Wisdom was pleased to make use of for the revelation of him intended in them , had been altogether useless and needless . Wherefore according as God saw good , and as he had made them meet and fit ; so He designed one thing or person to figure out one thing in him , another for another end and purpose . 2. That no Type of Christ was in all things that he was or did a Type of him , but only in that particular wherein he was designed of God so to be , and wherein he hath revealed him so to have been . David was a Type of Christ , but not in all things that he was and did . In his Conquests of the Enemies of the Church , in his Throne and Kingdom he was so ; but in his private actions , whether as a Man , or as a King , or Captain , he was not so . The like must be said of Isaac , Melchisedeck , Solomon , and all other personal Types under the Old Testament , and much more of other things . 3. That not all things spoken of him that was a Type , even therein wherein he was a Type , are spoken of him as a Type , or have any respect unto the thing signified , but some of them may belong unto him in his personal capacity only . And the reason is , because he , who was a Type by God's institution , might morally fail in the performance of his duty , even then and in those things , when and wherein he was a Type . Hence somewhat may be spoken of him as to his moral performance of his Duty , that may no way concern the Anti-type , or Christ prefigured by him . And this wholly removes the difficulty mentioned in the second Interpretation of the words , excluding the Lord Christ from being directly in the Oracle , upon that expression , if he sin against me ; for those words relating to the moral duty of Solomon , in that wherein he was a Type of Christ , namely the Rule and Administration of his Kingdom , may not at all belong to Christ , who was prefigured by God's institution of things , and not in any moral deportment in the observance of them . 4. That what is spoken of any Type , as it was a Type , and in respect of its institution to be such , doth not really and properly belong unto him , or that which was the Type , but unto him who was represented thereby . For the Type it self , it was enough that there was some resemblance in it of that which was principally intended ; the things belonging unto the Anti-type being affirmed of it Analogically , on the account of the relation between them by God's institution . Hence that which follows on such Enuntiations , doth not at all respect , or belong to the Type , but only to the Anti-type . Thus at the Sacrifice of Expiation , the scape Goat is said to bear and carry away all the sins of the people into a land not inhabited ; not really , and in the substance of the matter , but only in an instituted Representation : for the Law was given by Moses , but grace and truth came by Jesus Christ. Much less may the things that ensue upon the Lord Christ's real bearing and taking away of our sins , be ascribed to the devoted beast . So is it in this case . The words applied by the Apostle to prove the Son to have a more excellent Name than the Angels , and consequently to be preferred above them , do not at all prove that Solomon of whom they were spoken meerly as he was a Type , should be esteemed to be preferred above all Angels , seeing he did only represent him who was so , and had these words spoken unto him , not absolutely , but with respect unto that Representation . And this removes the fourth Objection made in the behalf of the first Interpretation , excluding Solomon from being at all intended in the Prophecy , for what was spoken of him as a Type , required not a full accomplishment in his own person but only that he should represent him , who was principally intended . 5. That there is a two-fold Perpetuity mentioned in the Scripture , the one limited and relative , the other absolute ; and both these are applied unto the Kingdom of David . First , there was a Perpetuity promised unto him and his Posterity in the Kingdom , as of the Priesthood to Aaron ; that is a limited perpetuity , namely , during the continuance of the typical state and condition of that People ; whilst they continued , the Rule by right belonged unto the House of David . There was also an absolute perpetuity promised to the Kingdom of David , to be made good only in the Kingdom and Rule of the Messiah ; and both these kinds of Perpetuity are expressed in the same words , giving their sense according as they are applied . If applied to the successors of David , as his Kingdom was a Type of that of Christ , they denote the limited Perpetuity before mentioned , as that which respected an Adjunct of the Typical state of that People , that was to be regulated by it , and commensurate unto it : but as they were referred to the Kingdom of Christ represented in the other , so an Absolute Perpetuity is expressed in them . And this takes away the third Reason , excluding Solomon from being intended in these words ; the Perpetuity promised being unto him limited and bounded . These considerations being premised , I say , the words insisted on by the Apostle , I will be unto him a Father , and he shall be unto me a son , belonged first and nextly unto Solomon , denoting that fatherly Love Care and Protection that God would afford unto him in his Kingdom , so far forth as Christ was represented by him therein ; which requires not that they must absolutely , and in all just consequences from them belong unto the person of Solomon : principally therefore they intend Christ himself , expressing that eternal unchangeable Love which the Father bore unto him , grounded on the Relation of Father and Son. The Jews , I confess , of all others , do see least of Typicalness in Solomon . But the reason of it is , because that his sin was the Occasion of ruining their carnal earthly Glory and Wealth , which things alone they lust after . But the thing was doubtless confessed by the Church of old , with whom Paul had to do ; and therefore we see , that the Writer of the Book of the Chronicles , written after the return of the People from their Captivity , when Solomon's line was failed , and Zerubbabel of the house of Nathan was Governour amongst them , yet records again this Promise , as that which looked forward , and was yet to receive its full accomplishment in the Lord Christ. And some of the Rabbins themselves tell us , that Solom●● because of his sin had only the name of peace , God stirring up Adversaries against him ; the thing it self is to be looked for under Messiah Ben-david . The allegation of these words by the Apostle being thus fully and at large vindicated , I shall now briefly enquire into the sense and meaning of the words themselves . It was before observed , that they are not produced by the Apostle to prove the Natural Sonship of Jesus Christ , nor do they signifie it ; nor were they urged by him to confirm directly and immediately that he is more excellent than the Angels , of whom there is nothing spoken in them , nor in the place from whence they are taken . But the Apostle insists on this testimony , meerly in confirmation of his former Argument , for the preheminence of the Son above Angels , taken from that more excellent Name which he obtained by inheritance ; which being the Name of the Son of God , he hereby proves that indeed he was so called by God himself . Thus then do these words confirm the intention of the Apostle . For to which of the Angels said God at any time , I will be to him a Father , and he shall be to me a Son. The words contain a great and signal priviledge ; they are spoken unto and concerning the Messiah ; and neither they nor any thing equivalent unto them were ever spoken of any Angel ; especially the Name of the Son of God , so emphatically , and in way of distinction from all others , was never assigned unto any of them . And this , as hath been already shewed , proves an Eminency and Preheminence in him , above all that the Angels attain unto . All this , I say , follows from the peculiar signal Appropriation of the Name of the Son of God unto him ; and his especial Relation unto God therein expressed . Briefly , we may adjoyn the intention of the words as in themselves considered , and so complete the Exposition of them . Now God promiseth in them to be unto the Lord Christ , as exalted into his Throne , a Father , in love , care , power , to protect and carry him on in his Rule unto the end of the world . And therefore upon his Ascension he says that he went unto his God and Father , Joh. 20.17 . And he rules in the Name and Majesty of God , Mic. 5.4 . This is the importance of the words ; they intend not the Eternal and Natural Relation that is between the Father and Son , which neither is , nor can be the subject of any Promise , but the Paternal care of God over Christ in his Kingdom , and the dearness of Christ himself unto him . If it be asked on what account God would thus be a Father unto Jesus Christ in this peculiar manner , it must be answered , that the radical fundamental cause of it lay in the Relation that was between them from his Eternal Generation ; but he manifested himself to be his Father , and engaged to deal with him in the love and care of a Father , as he had accomplished his work of Mediation on the Earth , and was exalted unto his Throne and Rule in Heaven . And this is the first Argument of the Apostle , whereby he proves that the Son , as the Revealer of the Mind and Will of God in the Gospel , is made more excellent than the Angels , whose Glory was a refuge to the Jews in their adherance to Legal Rites and Administrations , even because they were given unto them by the Disposition of Angels . According unto our proposed method , we must in our progress draw hence also some Instructions for our own use and edification . As , 1. Every thing in the Scripture is instructive . The Apostles arguing in this place is not so much from the thing spoken , as from the manner wherein it is spoken : even that also is highly Mysterious . So are all the concernments of it . Nothing is in it needless , nothing useless . Men sometimes perplex themselves to find out the suitableness of some Testimonies produced out of the Old Testament unto the confirmation of things and Doctrines in the New , by the Pen-men of the holy Ghost ; when all the difficulty ariseth from a fond conceit , that they can apprehend the depth and breadth of the Wisdom that is laid up in any one Text of Scripture ; when the Holy Ghost may have a principal aim at those things which they are not able to dive into . Every letter and tittle of it is teaching , and every thing that relates unto it , is instructive in the Mind of God. And it must be so , because , 1. It proceeds from infinite Wisdom , which hath put an impress of it self upon it , and filled all its capacitie with its blessed effects . In the whole Frame , Structure and Order of it , in the Sense , Words , Coherence , Expression , it is filled with Wisdom ; which makes the Commandment exceeding broad and large , so that there is no absolute comprehension of it in this life . We cannot perfectly trace the foot-steps of infinite Wisdom , nor find out all the Effects and characters of it , that it hath left upon the Word . The whole Scripture is full of Wisdom , as the Sea is of Water , which fills and covers all the parts of it . And , 2. Because it was to be very Comprehensive . It was to contain directly or by consequence , one way or other , the whole Revelation of God unto us , and all our Duty unto him , both which are marvelous , great , large and various : Now this could not have been done in so narrow a room , but that every Part of it , and all the Concernment of it , with its whole Order , were to be filled with Mysteries , and Expressions or intimations of the Mind and Will of God. It could not hence be that any thing superfluous should be put into it , or any thing be in it , that should not relate to Teaching and Instruction . 3. It is that which God hath given unto his servants , for their continual Exercise day and night in this world ; And in their enquiry into it , he requires of them their utmost Diligence and endeavours . This being assigned for their Duty , it was convenient unto Divine Wisdom and Goodness to find them blessed and useful work in the whole Scripture , to exercise themselves about : That every where they might meet with that which might satisfie their Enquiry , and answer their Industry . There shall never be any Time or Strength lost or mispent , that is laid out according to the Mind of God in and about his Word . The matter , the Words , the Order , the Contexture of them , the Scope , Design and aim of the Holy Ghost in them , all , and every one of them , may well take up the utmost of our Diligence ; are all divine . Nothing is empty , unfurnished , or unprepared for our spiritual use , advantage and benefit . Let us then learn hence , 1. To admire , and as one said of old , to adore the fulness of the Scripture , or of the Wisdom of God in it ; it is all full of Divine Wisdom , and calls for our Reverence in the Consideration of it . And indeed a constant Awe of the Majesty , Authority and Holiness of God in his word , is the only teachable frame . Proud and careless spirits see nothing of Heaven , or Divinity in the Word ; but the humble are made wise in it . 2. To stir up and exercise our Faith and Diligence to the utmost in our study and search of the Scripture . It is an endless store-house , a bottomless Treasure of Divine Truth . Gold is in every sand ; All the wise men in the world may every one for himself learn somewhat out of every Word of it , and yet leave enough still behind them for the Instruction of all those that shall come after them . The fountains and springs of Wisdom in it are endless , and will never be dry . We may have much truth and power out of a word , sometimes enough , but never All that is in it . There will still be enough remaining , to exercise and refresh us anew for ever . So that we may attain a True s●nse , but we can never attain the full sense of any Place ; we can never exhaust the whole impress of infinite Wisdom that is on the Word . And how should this stir us up to be meditating in it day and night ; and many the like inferences may hence be taken . Learn also , 2. That it is lawful to draw consequences from Scripture Assertions , and such consequences rightly deduced are infaliibly true , and de fide . Thus from the Name given unto Christ , the Apostle deduceth by just consequence his Exaltation and Preheminence above Angels . Nothing will rightly follow from Truth , but what is so also ; and that of the same nature with the Truth from whence it is derived : So that whatever by just consequence is drawn from the Word of God , is it self also the Word of God , and of Truth infallible . And to deprive the Church of this liberty in the interpretation of the Word , is to deprive it of the chiefest benefit intended by it . This is that on which the whole Ordinance of Preaching is founded ; which makes that which is derived out of the Word , to have the Power , Authority and Efficacy of the Word accompanying it . Thus though it be the proper Work and Effect of the Word of God to quicken , regenerate , sanctifie and purifie the Elect , and the Word primarily and directly is only that which is written in the Scriptures ; yet we find all these eff●cts produced in and by the preaching of the Word , when perhaps not one sentence of the Scripture is verbatim repeated . And the Reason hereof is , because whatsoever is directly deduced , and delivered according to the Mind and Appointment of God from the Word , is the Word of God , and hath the Power , Authority and Efficacy of the Word accompanying of it . 3. The Declaration of Christ to be the Son of God , is the Care and Work of the Father . He said it , he recorded it , he revealed it . This indeed is to be made known by the Preaching of the Gospel ; but that it shall be done , the Father hath taken the care upon himself . It is the design of the Father in all things to glorifie the Son ; that all men may honour him even as they honour the Father ; This cannot be done , without the Declaration of that Glory which he had with him before the world was ; that is the Glory of his Eternal Sonship . This he will therefore make known and maintain in the world . 4. God the Father is perpetually present with the Lord Christ in Love , Care and power , in the Administration of his Office as he is Mediator , Head and King of the Church . He hath taken upon himself , to stand by him to own him , to effect every thing that is needfull unto the Establishment of his Throne , the enlargement of his Kingdom , and the Ruine and Destruction of his Enemies . And this he will assuredly do to the end of the world . 1. Because he hath promised so to do ; innumerable are the Promises on record that are made unto Jesus Christ unto this purpose ; God hath engaged to hold him in his Hand , and to hide him as a polished shaft in his quiver , to give him a Throne , a Glorious Kingdom , an everlasting Rule and Government , and the like . Now what he hath promised in Love and Grace , he will make good with Care and Power . See Isa. 49.5 , 6 , 7 , 8 , 9. Chap. 50.7 , 8 , 9. 2. All these Promises have respect unto the Obedience of the Lord Christ in the work of Mediation , which being performed by him rightly , and to the utmost , gives him a peculiar Right unto them , and makes that just and righteous in the Performance , which was meer soveraign Grace in the Promise . The condition being absolutely performed on the part of Christ , the Promise shall be certainly accomplished on the part of the Father . By this is the Covenant of the Redeemer compleated , ratified and established ; the condition of it on his part being performed unto the uttermost , there shall be no failure in the Promises , Isa. 53.11 , 12. 3. The Lord Christ makes it his request , that he may enjoy the Presence and Power of his Father with him in his work , and the Administration of his Mediation ; and the Father alwayes hears him . Part of his Covenant with his Father was like that of Barak who was a type of him , with Deborah the Prophetess , who spake in the name of the Lord , Judg. 4.8 . If thou wilt go with me , I will go , against all the enemies of the Church : Isa. 50.8 , 9. And accordingly upon his engagement to go with him , he requests his Presence ; and in the assurance of it , professeth that he is not alone , but that his Father is with him , John 8.16 . To this purpose see his requests , John 17. 4. The nature of his Work and Kingdom require it . God hath appointed him to reign in the middest of his Enemies ; and mighty Opposition is made on all hands to his whole Design , and every particular Act of it . The whole work of Satan sin and the world , is both to obstruct in general the Progress of his Kingdom , and to ruine and destroy every particular subject of it ; And this is carried on continually with unspeakable Violence , and unsearchable Stratagems ; This makes the Presence of the Authority and Power of the Father necessary to him in his work ; This he asserts as a great ground of consolation to his Disciples , John 10.28 , 29. There will be great plucking , great contending to take believers out of the hand of Christ ; one way or other to make them come short of Eternal Life ; and though his own Power be such , as is able to preserve them , yet he lets them know also for their greater Assurance and Consolation , that his Father who is over all , is greater , more powerful than all , greater than he himself in the Work of Mediation , John 14.28 . is also engaged with him in their defence and preservation : So also is he as to the Destruction of his Adversaries ; all opposing power whatever : Psal. 110.5 , 6. The Lord stands by him , on his right hand , to smite and tread down his enemies , all that arise against his design , interest , and Kingdom ; be they never so many , never so great , he will ruine them , and make them his footstool every one . See Micha 5.4 . Verse VI. THe Apostle proceeds to the confirmation of the same important Truth , by another Testimony ; wherein we shall meet with some difficulty , both in the manner of the Citation , and the importance of the Testimony it self . Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . V.L. & cum introducit primogenitum in orbem terrae , dicit & adorent eum omnes Angeli Dei : omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Rursum autem cum inducit ; and again when he bringeth in . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , is omitted in the Arabick , as in the Vulgar Latin. Beza ; Rursum autem cum inducit primogenitum in orbem terrarum , dicit , & adorent ( Eras. Adorabunt ) eum omnes Angeli Dei ; which is exactly expressed by Ours . And again when he bringeth in the first begotten into the world he saith ; and let all the Angels of God worship him . There is not much of Difficulty in the Words themselves : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cum autem , quando autem ; but wh●n . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rursum , again , as in the former Verse . What sense it is here used in , and what Word it is to be joyned withal , shall be afterwards declared . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Inducit ; or inducet , or introducit ; he bringeth in , or leadeth in , or shall bring in , of which Difference also afterward . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first begotten ; the first born ; He before whom none is born ; not necessarily , after whom any is so . Under the Law , there was a Sacrifice for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first begotten , so called when as yet none were begotten after him , and very uncertain whether ever any should be so of the same womb or no ; and doubtless it often fell out that none were so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the habitable world ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prov. 8. The publick place of Habitation , where the Creatures of God do dwell . The Word is no where used absolutely in Scripture in any sense but for this habitable World. Only sometimes it hath a restrained sense , denoting the Roman Empire , as Luke 2.1 . According to the usual Language of those dayes , wherein the People of Rome , or their Emperours were styled Rerum , and Orbis terrarum Domini : and sometimes indefinitely denotes any part of the world as habitable , Luke 17.6 . Chap. 19.27 . Chap. 21.26 . And ther●fore oftentimes hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole , joyned with it , when it is extended universally to the Habitable Earth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Imperative in Hithpael , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to incline , to bow down . The LXX . constantly render that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is probably derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , osculor , to kiss ; which also is sometimes used for to Adore , or Worship ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , saith Eustathius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they worship me as their Lord ; for being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bowing , or falling down , it expresseth the whole use and signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How kissing was of old a Sign , Token and Pledge of Worship , especially to bow down and kiss the ground , I have elsewhere declared . And this derivation of the word , I prefer far before that which makes it primitively signifie more canum adulari ; as if taken from the crouching of D●gs . In the New Testament it is no where used , but for that Religious Worship which is due to God alone . And when it is remembred of any that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perform the Duty and Homage denoted by this Word , unto any but God , it is remembred as their Idolatry , Rev. 13.12 , 16. 2. And unto this sense was it restrained of old by the Spartans , who denyed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfull for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to fall down to , or to adore a man ; Herodot . in Polym . And in this sense it is exceedingly restrained from the use and importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yea , and from that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Hithpael , though that alwayes signifie a bowing down with Respect and Reverence ; for it is employed to denote Civil , as well as Religious Worship . But for several sorts of Religious Worship diversified by its Objects , the Scripture knows nothing . The word properly denotes to bow down , and when it is referred unto God , it respects the inward Reverence and Subjection of our minds , by a Metonymie of the Adjunct . See it for Civil ▪ respect , Gen. 27.29 . Chap. 133.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Elohim is rendered Angels by the LXX . Gen. 31.24 . Job 38.7 . Psal. 8.6 . Psal. 96.8 . Psal. 137 1. of which Interpretation of the word , we shall treat in the ensuing Exposition . This is the second Argument used by the Apostle to confirm his Assertion of the Preference of the Son above Angels ; and is taken from the command of God given unto them to worship him ; For without Controversie , He who is to be worshipped , is greater than they whose duty it is to worship him . In the words we must consider , 1. The Apostles Preface : 2. His Proof . And in the latter must weigh , ( 1. ) The Sense of it . ( 2. ) The Suitableness of it to his present Purpose . His Preface , or the manner of his producing of this second Testimony is this : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words have been exposed unto variety of Interpretations ; for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which immediately follows ; they are to be rendered ; and when he bringeth in again into the world ; if with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which follows it after the Interposition of sundry other words , then is it to be rendered as by our Interpreters ; and again , when he brings ; he saith . Moreover ! it is not clear in what sense Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First-born who is elsewhere termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Only Begotten Son of the Father . We must also enquire what is the Introduction , or bringing in here intended ; How and When performed ; as also what is the world whereinto he was brought . The difficulties about all which must be severally considered . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And then the sense of the words must run as above intimated ; namely , when he bringeth in again the first-born into the world . And it is evident , that most Expositors both Antient and Modern embrace this sense . So do Chrysostom , Theodoret , Ambrose , Oecumenius , Thomas , Lyra , Cajetan , Ribera , Camero ; Gomarus , Estius , A Lapide ; our Mede , with many others . But about what this bringing in again , or Second bringing in of the first-born into the world should be , they are greatly divided . The Antients refer it to his Incarnation ; affirming somewhat harshly , that he was brought before into the world , when all things were made by him . 2. Others refer it to the Resurrection , which was as it were a second bringing of Christ into the world , as David was brought into his Kingdom again , after he had expelled by the Conspiracy and Rebellion of Absolom . 3. Others refer it unto his coming forth in the Effectual Preaching of the Gospel after his Ascension , whereby he was brought forth in another manner , and with another kind of Power , than that which he appeared in , in the Dayes of his flesh . 4. Some suppose the Personal Reign of Christ on the earth for a thousand years with his Saints , is intended in these words , when God will bring him again with Glory into the world ; of which judgement was Mede ; and now many follow him . 5. Others again , and they the most , assign the Accomplishment of what is here asserted , to the General Judgement , and the Second Coming of Christ in the Glory of the Father , with all the holy Angels attending him to judge the quick and the dead . 6. Some of the Socinians refer them unto the Triumphant Ascension of Christ into Heaven , after his Resurrection ; he having , as they fancy , once before been taken into it , there to be instructed in the Mind and Will of God. Now all these Assertions concerning the bringing in of Christ into the world , have a Truth in them absolutely considered ; but whether any of them be here intended by the Apostle , we must enquire by an Examination of the common Foundation that all their Authors proceed upon , with the Reasons given for its Confirmation . Now this is that which we observed before ; namely , that in the Construction of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , is to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he bringeth in ; and so to be rendered , when he brings in again , or a second time , the first-born ; which must needs point to a second coming of Christ , of one kind or another : And to this purpose they say , 1. That the Trajection of the words in the other sense , is hard and difficult , and not to be admitted but upon very cogent Reasons . It is to suppose that the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When Again ; intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Again when ; And besides , the Interposition of the many words between it , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , will not admit that they should be conjoyned in Sense and Construction . But this Reason is not cogent : for , 1. Most of the antient Translations acknowledge this Transposition of the words ; so the Syriack ; reading thus , and again when he bringeth in ; so the Vulgar Latin ; and the Arabick , omitting the term again , as not designing any new thing , but meerly denoting a new Testimony . And they are followed by Valla , Erasmus , Beza , and the best of Modern Translators . 2. Such Trajections are not unusual , and that in this place hath a peculiar Elegancy . For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , being used in the head of the Testimony foregoing , this Transposition adds to the Elegancy of the words ; and that there was cause for it , we shall see afterwards . 3. The Apostle having immediately before used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , as his note of producing a second Testimony , and placing it here in the entrance of a third , it must needs be used Equivocally , if the Trajection opposed be not allowed . 2. They deny that the Angels worshipped Christ at his first coming into the world ; that is , that they are recorded so to have done ; and therefore it must needs be his second coming that is intended , when he shall come in Glory with all his holy Angels , openly worshipping him , and performing his commands . This Reason is especially suited unto the Fifth Opinion before mentioned , referring the words to the coming of Christ at the General Day of Judgement , and is unserviceable unto any of the rest . But yet neither is this satisfactory ; for the Question is not , whether it be any where recorded , that the Angels worshipped Christ at his first Entrance into the World ; but whether the Lord Christ upon his Incarnation was not put into that condition , wherein it was the Duty of all the Angels of God to worship him . Now this being at least interpretative , a Command of God , and the Angels expresly alwayes doing his Will , the thing it self is certain , though no particular Instances of it be recorded . Besides , the Angels attendance on his Birth , proclamation of his Nativity , and celebrating the Glory of God on that account , seem to have been a performance of that duty , which they had received command for . And this is allowed by those of the Antients who suppose that the second bringing of Christ into the world , was upon his Nativity . 3. They say , that this bringing in of the first begotten into the world , denotes a glorious Presenting of him in his Rule , and enjoyment of his Inheritance ; But ( 1. ) This proves not , that the Words must respect the coming of Christ unto Judgement , to which End this Reason is insisted on ; because he was certainly proclaimed with Glory to be the Son , Lord and Heir of all , upon his Resurrection , and by the first preaching of the Gospel . And ( 2. ) No such thing indeed can be rightly deduced from the words . The Expression signifies no more , but an Introduction into the world ; a real bringing in , without any intimation of the way or manner of it . 4. It is argued in the behalf of the same Opinion from the Psalm from whence these words are taken , that it is a Glorious Reign of Christ , and his coming unto Judgement , that is set forth therein ; and not his coming and abode in the state of Humiliation . And this reason Camero affirms to prove undeniably , that it is the coming of Christ unto Judgement that is intended . But the Truth is , the consideration of the scope of the Psalm doth quite reject the Opinion which is sought to be maintained by it . For ( 1. ) v. 1. upon the Reign of the Lord therein set forth , both Jews and Gentiles , the Earth and the multitude of the Isles , are called to rejoyce therein : that is to receive , delight in , and be glad of the Salvation brought by the Lord Christ unto mankind ; which is not the Work of the last day : ( 2. ) Idolaters are deterred from their Idolatry , and exhorted to worship him , v. 7. a duty incumbent on them before the day of Judgement . ( 3. ) The Church is exhorted upon his Reign , to abstain from sin , and promised Deliverance from the wicked and oppressors ; all which things as they are unsuited unto his coming at the day of Judgement , so they expresly belong unto the setting up of his Kingdom in this world . And hereby it appears , that that Opinion which indeed seems with any probability to assert a second coming of Christ into the world , to be intended in these words , is inconsistent with the scope of the place from whence the Testimony is taken , and consequently the design of the Apostle himself . The other Conjectures mentioned will easily be removed out of the way ; Unto that of the Antients assigning this bringing in of Christ into the world unto his Incarnation ; we say it is true ; but then that was his first bringing in , and being supposed to be intended in this place , the words can be no otherwise rendered , but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , must be esteemed only an Intimation of the Citation of a new Testimony . Neither can the Resurrection of the Lord Christ be assigned as the season of the Accomplishment of this word , which was not indeed a bringing of him into the world , but rather an Entrance into his leaving of it ; neither did he at his death leave the world utterly , for though his Soul was separated from his Body , yet his Body was not separated from his Person ; and therein he continued on the Earth . The coming of Christ to Reign here on earth a 1000 years is , if not a groundless Opinion , yet so dubious & uncertain , as not to be admitted a place in the Analogy of Faith , to regulate our interpretation of Scripture , in places that may fairly admit of another Application . The figment of the Socinians , that the Lord Christ during the time of his forty days fast , was taken into Heaven , which they lay as a Supposition unto their Interpretation of this place , I have else-where shewed to be Irrational , Anti-scriptural , Mahumetical , and derogatory to the Honour of our Lord Jesus , as he is the Eternal Son of God. From what hath been spoken it is evident , that the Trajection proposed may be allowed , as it is by most of the Antient and Modern Translations . And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , relating unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , denotes only the Introduction of a new proof , and doth not intimate a second bringing in of the Lord Christ. And unto what hath already been spoken I shall only adde , that such an intention in the words as hath been pleaded for , would be so far from promoting the Apostles design , that it would greatly weaken and impair it . For the matter he had in hand was to prove the Preheminence of the Lord Christ above the Angels , not absolutely , but as he was the Revealer of the Gospel ; and if this was not so , and proved to be so by this testimony , whilst he was employed in that work in the world , it is nothing at all to his purpose . Having cleared this Difficulty , and shewed that no Second Coming of Christ is intended in this word , but only a new testimony to the same purpose with them foregoing produced , the intention of the Apostle in his Prefatory Expression , may be farther opened , by considering what that world is whereunto the Father brought the Son , with how ; and when he did so , and the manner of it . There are two Opinions about the World , whereinto Christ is said to be brought by the Father ; the one is , that of the Socinians , asserted as by others of them , so by Schliclingius in his Comment on this place ; and by Grotius after them in his Annotations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Grotius , est regio illa superna quae ab angelis habitatur , ut ipse mox scriptor noster ad haec sua verba respiciens dicet , cap. 2.5 . It is , saith he , that Region above , which is inhabited by the Angels , that is intended ; and our Author declares as much in that respect which he hath to these words , chap. 2.5 . In like manner Schliclingius , Per terram istam ; non esse intelligendam hanc quam mortales incolimus , sed coelestem illam quam aliquando immortales affecti incolemus , & res ipsa , & D. autor sequenti capite v. 5. aperte declarat . That is , by the Earth , not the Earth but the Heaven is to be understood . But , 1. This suits not at all with the Purpose and Design of the Apostle , which is plainly to prove that the Lord Christ , then , when he spake to us , and revealed the will of God , and in that work , was above the Angels , which is not at all proved by shewing what befell him after his work was accomplished . 2. It receives no countenance from that other place of chap. 2.5 . whither we are sent by these Interpreters . For that the Apostle is there treating of a matter quite of another nature , without any respect unto these words , shall be there declared . Neither doth he absolutely there mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world , but with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to come ; which what it is , we shall enquire upon the place . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly the Habitable Earth , and is never used absolutely in the Scripture , but for the habitable world , or men dwelling in it ; and causelesly to wrest it unto another signification , is not to interpret but to offer violence unto the Text. 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then , the World , or Habitable Earth with them that dwell therein , and nothing else is intended ; for as the word hath no other signification , so the Psalmist in the place from whence the ensuing testimony is taken expounds it , by the multitude of the Isles , or the Nations lying abroad in the wide earth . This is the World designed , even that Earth wherein the rational creatures of God converse here below . Into this was the Lord Christ brought in by the Father . We are therefore nextly to enquire wherein the Fathers bringing of the Son into this world did consist . We have seen formerly , that some have assigned it unto One thing in particular , some Another ; some to his Incarnation and Nativity , some to his Resurrection , some to his Mission of the Spirit , and propagation of his Kingdom that ensued . The Opinion about his Coming to reign in the world a thousand years , as also that of his coming at the general Judgment , we have already excluded . Of the others , I am apt to think , that it is not any one particular exclusive to the other , that the Apostle intendeth or designeth . That which was intended in the Old Testament in the Promises of his coming into the world , is that which is here expressed by the phrase of bringing him in . See Mal. 3.2 . The Lord whom ye seek shall come , but who may abide the day of his coming ? Now it was not any one special Act , nor any one particular Day that was designed in that and the like Promises . But it is the whole work of God in bringing forth the Messiah by his Conception , Nativity , Unction with the Spirit , Resurrection , Sending of the Holy Ghost , and preaching of the Gospel , which is the subject of those Promises . And their accomplishment it is which those words express , When he brings the first-born into the world ; that is , after he had kept his Church under the Administration of the Law given by Angels in the hand of Moses the Mediator , in the expectation of the coming of the Messiah , when he bringeth him forth unto and carries him on in his work unto the accomplishment of it , he says , Let all the Angels of God worship him . And herein most of the former senses are comprised . And this Interpretation of the words compleatly answers the intention of the Apostle in the citation of the ensuing Testimony , namely , to prove that in the discharge of his work of revealing the Will of God , he was such an One , as by reason of the Dignity of his Person , had all Religious Worship & Honour due unto him from the Angels themselves . This sense also we are led unto by the Psalm whence the ensuing testimony is taken , Psal. 97. The Exultation which the first verse of the Psalm requires and calls for , is not unlike that which was in the Name of the whole Creation expressed at his Nativity , Luke 2.11 . And the four following verses are an Allegorical description of the work that the Lord Christ should make , in and by the preaching of the Gospel . See Mal. 3.2 , 3 , 4. chap. 4.1 . Matth. 3.10 . Luke 2.24 . And hereon ensues that shame and ruine which was brought upon Idols and Idolaters thereby v. 7. And the joy of the whole Church in the presence of Christ , v. 8. attended with his glorious Reign in Heaven , as a consequent of the Accomplishment of his work , v. 9. Which is proposed as a motive unto Obedience , and a matter of confidence and rejoycing unto the Church . And this is the Fathers bringing of the Son into the world , described by the Psalmist , and intended by the Apostle . It remains that we enquire why , and in what sense , Christ is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , primogenitus , or the first-born . The common Answer is , Non quod post illum alii , sed quod ante illum nullus ; Not that any was born after him , ( in the same way ) but that none was born before him ; which as we have shewed before will agree well enough with the use of the Word . And this is applied both to the Eternal G●neration of his Divine Person , and to the Conception and Nativity of his Humane Nature . But if we suppose that his Person and Eternal Generation may be intended in this Expression , we must make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the first-born , to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or only begotten , which may not be allowed ; for Christ is absolutely called the only begotten of the Father in his Eternal Generation , his Essence being infinite , took up the whole Nature of Divine Filiation ; so that it is impossible that with respect thereunto , there should be any more Sons of God. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first-born , is used in relation unto others ; and yet , as I shewed before , it doth not require that he who is so should have any other brethren in the same kind of Sonship . But because this is by some asserted , namely that Christ has many Brethren in the same kind of sonship whereby he is himself the Son of God , and is on that account called the first-born , ( which is an assertion greatly derogatory to his Glory and Honour ) I shall in our passage remove it , as a stumbling-block , out of the way . Thus Schliclingius on the place , Primogenitum eum nomine Dei Filium appellat , innuens hoc pacto plures Dei esse Filios etiam ad Christum respectu habito ; scilicet ut ostenderet non ita Christum esse Dei Filium , quin alii etiam eodem filiationis genere contineantur , quanquam filiationis perfectione & gradu Christo multò inferiores . And again , Primogenitus dicitur Christus quod eum Deus ante omnes Filios , eos nimirum qui Christi fratres appellantur genuerit ; eo scilicet modo quo Deus Filios gignere solet ; eos autem gignit quos sibi similes efficit : primus est Christus qui Deo ea sanctitate similis fuit , qualem in novo faedere praecipit . But these things agree neither with the truth , nor with the design of the Apostle in this place , nor with the Principles of them by whom they are asserted . It is acknowledg'd that God hath other sons besides Jesus Christ , and that with respect unto him ; for in him we are adopted , the only way whereby any one may attain unto the priviledge of Sonship ; but that we are sons of God , with , or in the same kind of sonship with Jesus Christ , is , 1. False ; because , 1. Christ in his Sonship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only begotten Son of God ; and ther● 〈◊〉 is impossible that God should have any more sons in the same kind with him ; for if he had , certainly the Lord Christ could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his only begotten Son. 2. The only way of Filiation , the only kind of Sonship , that Believers share in , is that of Adoption ; in any other kind of sonship they are not partakers . Now if Christ be the Son of God in this kind , he must of necessity antecedently unto his Adoption be a Member of another Family , that is , of the Family of Sathan and the World , as we are by Nature , and from thence be transplanted by Adoption into the Family of God ; which is Blasphemy to imagine . So that neither can Believers be the sons of God with that kind of sonship which is proper to Christ , he being the only begotten of the Father ; nor can the Lord Christ be the Son of God with the same kind of Sonship as Believers are , which is only by Adoption , and their translation out of one Family into another . So that either to exalt Believers into the same kind of Sonship with Christ , or to depress him into the same rank with them , is wholly inconsistent with the Analogy of Faith , and Principles of the Gospel . 3. If this were so , that the Lord Christ and Believers were the Sons of God by the same kind of Sonship , only differing in degrees , ( which also are imaginary , for the formal Reason of the same kind of Sonship is not capable of variation by degrees ) what great matter is in the condescension mentioned by the Apostle , chap. 2.11 . that he is not ashamed to call them brethren ; which yet he compares with the condescension of God , in being called their God , chap. 11.16 . 2. This conceit , as it is Vntrue , so it is contrary to the design of the Apostle . For to assert the Messiah to be the Son of God in the same way with men , doth not tend at all to prove him more excellent than the Angels , but rather leaves us just ground of suspecting their preference above him . 3. It is contrary unto other declared Principles of the Authors of this Assertion . They else-where affirm , that the Lord Christ was the Son of God on many accounts , as first and principally , because he was conceived and born of a Virgin by the power of God ; now surely all Believers are not partakers with him in this kind of Sonship . Again , they say , he is the Son of God because God raised him from the dead , to confirm the Doctrine that he had taught ; which is not so with Believers . Also they say he is the Son of God , and so called , upon the account of his sitting at the Right Hand of God , which is no less his peculiar priviledge than the former . So that this is but an unhappy attempt to lay hold of a word for an advantage , which yields nothing in the issue but trouble and perplexity . Nor can the Lord Christ ( which is affirmed in the last place ) be called the Son of God , and the first-born , because in him was that Holiness which is required in the new Covenant ; for both all Believers under the Old Testament had that Holiness and likeness unto God in their degrees , and that Holines consists principally in Regeneration , or being born again by the Word and Spirit out of a corrupted estate of death and sin , which the Lord Christ was not capable of . Yea , the truth is , the Holiness and Image of God in Christ was in the kind of it that which was required under the first Covenant ; an Holiness of perfect Innocency and perfect Righteousness in Obedience . So that this last invention hath no better success than the former . It appeareth then , that the Lord Christ is not called the first-begotten , or the first-born , with any such respect unto others , as should include him and them in the same kind of Filiation . To give therefore a direct account of this Appellation of Christ , we may observe , that indeed the Lord Christ is never absolutely called the first-begotten , or first-born , with respect either to his Eternal Generation , or to the Conception and Nativity of his Humane Nature . In respect of the former he is called the Son , and the only begotten Son of God ; but no where the first-born , or first-begotten : and in respect of the latter , indeed he is called the first-begotten Son of the Virgin , because she had none before him , but not absolutely the first-born , or first-begotten , which Title is here and else-where ascribed unto him in the Scripture . It is not therefore the thing it self , of being the first-born , but the Dignity and Priviledge that attended it , which are designed in this Appellation . So Col. 1.15 . he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first-born of the creation ; which is no more , but he that hath Power and Authority over all the creatures of God. The word which the Apostle intends to express is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which oft-times is used in the sense now pleaded for , namely to denote not the birth in the first place , but the priviledge that belonged thereunto . So Psal. 89.27 . God is said to make David his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his first-born ; which is expounded in the next words , higher than the Kings of the earth . So that the Lord Christ being the first-born , is but the same which we have insisted on , of his being Heir of all , which was the priviledge of the first-born . And this priviledge was sometimes transmitted unto others that were not the first-born , although the natural course of their nativity could not be changed : Gen. 21.10 . chap. 49. v. 3 , 4 , 8. The Lord Christ then , by the appointment of the Father , being entrusted with the whole Inheritance of Heaven and Earth , and Authority to dispose of it , that he might give out portions to all the rest of God's family is , and is called the first-born thereof . There remains now but one word more to be considered for the opening of this Introduction of the ensuing Testimony ; and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith ; that is , God himself saith ; they are His words which shall be produced . What ever is spoken in the Scripture in his name , it is his speaking , and he continueth to speak it unto this day . He speaks in the Scripture unto the end of the world . This is the foundation of our faith , that which it riseth from , and that which it is r●solved into ; God speaketh , and I suppose we need no interposition of Church or Tradition to give Authority or Credit unto what he says or speaks . This then is the sum of these words of the Apostle , Again , in another place , where the Holy Ghost fore-tells the bringing forth into the world , and amongst men , him that is the Lord and Heir of all , to undertake his work , and to enter into his Kingdom and Glory , the Lord speaks to this purpose , Let all the Angels of God worship him . To manifest this testimony to be apposite unto the confirmation of the Apostles assertion , three things are required . 1. That it is the Son who is intended and spoken of in the place from whence the words are taken , and so designed as the Person to be worshipped . 2. That they are Angels that are spoken unto , and commanded to worship him . 3. That on these suppositions , the words prove the Preheminence of Christ above the Angels . For the two former , with them that acknowledge the Divine Authority of this Epistle , it is sufficient in general to give them satisfaction . The place is applied unto Christ , and this passage unto the ministring Angels , by the same Spirit who first wrote that Scripture . But yet there is room left for our enquiry how these things may be evidenced , whereby the strength of the Apostles Reasonings with them who were not yet convinced of the infallibility of his Assertions , any farther than they were confirmed by testimonies out of the Old Testament , and the faith of the Antient Church of the Hebrews in this matter , may be made to appear ; as also a check given to their boldness , who upon pretence of the impropriety of these Allegations have questioned the Authority of the whole Epistle . And our first enquiry must be , whence this testimony is taken . Many of the Antients , as Epiphanius , Theodoret , Euthymius , Procopius , and Anselm , conceive the words to be cited from Deut. 32.42 . where they expresly occur in the Translation of the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Rejoyce ye Heavens with him , and let all the Angels of God worship him . But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX . 1. Because indeed there are no such words in the Original Text , nor any thing spoken that might give occasion to the sense expressed in them ; but that whole Verse is inserted in the Greek Version quite besides the scope of the place . Now though it may perhaps be safely granted , that the Apostles in citing the Scripture of the Old Testament , did sometimes use the words of the Greek Translation then in use , yea , though not exact according to the Original whilst the sense and meaning of the Holy Ghost was retained in them ; yet to cite that from the Scripture as the word and testimony of God , which indeed is not therein , nor was ever spoken by God , but by humane failure and corruption crept into the Greek Version , is not to be imputed unto them . And indeed I no way question , but that this addition unto the Greek Text in that place , was made after the Apostle had used this testimony . For it is not unlikely , but that some considering of it , and not considering from whence it was taken , because the words occur not absolutely and exactly in the Greek any where , inserted it into that place of Moses , amidst other words of an alike sound , and somewhat an alike importante ; such as immediately precede and follow the clause inserted . 2. The Holy Ghost is not treating in that place about the Introduction of the First-born into the world , but quite of another matter , as is evident upon the first view of the Text ; so that this testimony is evidently not taken from this place ; nor would , nor could the Apostle make use of a testimony liable unto such just exceptions . Later Expositors generally agree , that the words are taken out of Psal. 97. v. 7. where the Original is rendred by the LXX , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which with a very small variation in the words , and none at all in the sense , is here expressed by the Apostle , And let all the Angels of God worship him . The Psalm hath no Title at all in the Original , which the Greek Version noteth , affirming that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but it addes one of its own , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Psalm of David , when his land was restored . Hence it is referred by some to the time of his return unto Hierusale● , after he had been expelled the Kingdom by Absolom ; by others , with more probability , to the time of his bringing the Ark into the Tabernacle from the house of Obed-edom , when the land was quieted before him . And unquestionably in it , the Kingdom of God was shadowed out under the Type of the Kingdom of David ; which Kingdom of God was none other but that of the Messiah . It is evident that this Psalm is of the same Nature with that which goes before , yea a part of it , or an Appendix unto it . The first words of this take up and carrie on what is affirmed in the tenth verse , or close of that : so that both of them are but one continued Psalm of Praise . Now the Title of that Psalm , and consequently this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A new song , v. 1. which Psalms , as Rashi confesseth , are to be referred unto the World to come , that is the Time and Kingdome of the Messiah . So Kimchi affirms , that this Psalm and that following , respect the time when the people shall be delivered from the Captivity out of all Nations , that is the time of the Messiah . And Rakenati affirms , that the last verse of it , He cometh to judge the earth , can respect nothing but the coming and reign of the Messiah . Thus they out of their Traditions . Some of the Antients , I confess , charge them with corrupting this Psalm in the version of the 10 verse , affirming that the words sometimes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord reigned from the Tree , denoting , as the say , the Cross. So Justin Martyr in his Dialogue with Trypho . And after him the same words are remembred by Tertullian , ad . Judae . cap. 10. ad . Marci . lib. 3. And Augustin . Enarr . in Psal. 95. And though the fraud and corruption pretended be improbable , indeed impossible ; nor are the words mentioned by Justine acknowledged by the Targum , or any Greek Translator , or Hierom ; yet it is evident , that all parties granted the Messiah and his Kingdom to be intended in the Psalm , or there had been no need or colour for the one to suspect the other of corruption about it . It is then evident , that the Antient Church of the Jews , whose Tradition is herein followed by the Modern , acknowledged this Psalm to contain a description of the Kingdom of God in the Messiah , and on their consent doth the Apostle proceed . And the next Psalm , which is of the same importance with this , is entituled by the Targumist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Prophetical Psalm , namely of the Kingdom and Reign of the Messiah . But the matter of the Psalm it self makes it manifest that the Holy Ghost treateth in it about God's bringing in the first-born into the world , and the setting up of his Kingdom in him . A Kingdom is described , wherein God would reign , which should destroy Idolatry and false-worship ; a Kingdom wherein the Isles of the Gentiles should rejoyce , being called to an interest therein ; a Kingdom that was to be preached , proclaimed , declared , unto the encrease of Light and Holiness in the world , with the manifestation of the glory of God unto the ends of the earth ; every part whereof declareth the Kingdom of Christ to be intended in the Psalm , and consequently that it is a Prophesie of the bringing in of the first-begotten into the world . 2. Our second enquiry is , Whether the Angels be intended in these words . They are , as was before observed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnes dii ; and are so rendred by Hierom , Adorate eum omnes dii ; and by ours , Worship him , all ye gods . The preceding words are , Confounded be all they that serve graven images , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that boast themselves in , or of idols ; Vanities , Nothings , as the word signifies ; whereon ensues this Apostrophe , Worship him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all ye gods : And who they are , is our present enquiry . Some , as all the Modern Jews , say , that it is the gods of the Gentiles , those whom they worship , that are intended ; so making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods , and vain idols , to be the same in this place : But , 1. It cannot be , that the Psalmist should exhort the idols of the Heathen , some whereof were Devils , some dead men , some inanimate parts of the Creation , unto a reverential worshipping of God reigning over all . Hence the Targumist seeing the vanity of that Interpretation perverts the words , and renders them , Worship before him all ye Nations , which serve idols . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Elohim , is so far in this place from being exegetical of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods , or vain idols , that it is put in direct Opposition unto it , as is evident from the words themselves . 3. The word Elohim , which most frequently denoteth the true God , doth never alone , and absolutely taken , signifie false gods or idols , but only when it is joyned with some other word discovering its application ; as his god , or their gods , or the gods of this or that people : in which case it is rendred by the LXX sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an idol , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an idol made with hands , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an abomination : but here it hath no such limitation or restriction . Whereas therefore there are some Creatures , who by reason of some peculiar Excellency and likeness unto God , or subordination unto him in his work , are called gods , it must be those , or some of them that are intended in the expression ; now these are either Magistrates or Angels . First , Magistrates are somewhere called Elohim , because of the Representation they make of God in his Power , and their peculiar subordination unto him in their working . The Jews indeed contend that no other Magistrates but only those of the Great Sanedrin are any where called gods ; but that concerns not our present enquiry : some Magistrates are so called , but none of them are here intended by the Psalmist ; there being no Occasion administred unto him of any such Apostrophe unto them . Secondly , Angels also are called Elohim ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 8.5 . They have the Name of God attributed unto them , as we have shewed before in some instances . And these alone are they whom the Psalmist speaks unto . Having called on the whole Creation to rejoyce in the bringing forth of the Kingdom of God , and pressed his Exhortation upon things on the Earth , he turns unto the ministring Angels , and calls on them to the discharge of their duty unto the King of that Kingdom . Hence the Targumist in the beginning of Psal. 96. which is indeed in the beginning of this , expresly mentioneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his high Angels , joyning in his praise and worship , using the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for distinction sake ; as on the same account it often occurs in the Targum . We have thus evinced that the Psalm treats about the bringing in of the first-born into the world ; as also that they are the ministring Angels who are here commanded to worship him . For the command it self , and the nature of it , it consisted in these two things . 1. A declaration of the state and condition of the Messiah , which is such , as that he is a meet Object of Religious Adoration unto the Angels , and attended with peculiar motives unto the discharge of their duty . The former he hath from his Divine Nature , the latter from his Work with his State and Dignity that ensued thereon . 2. An intimation of the pleasure of God unto the Angels , not that Divine Worship was absolutely due unto the Son of God , which they knew from the first instant of their Creation ; but that all Honour and Glory were due unto him on the account of his Work and Office , as Mediator and King of his Church . 3. It remaineth only that we shew , that this testimony thus explained was suitable unto the Apostles design and purpose , and did prove the Assertion in the Confirmation whereof it is produced . Now this is a matter of so full and clear an evidence , that it will not at all detain us . For it is impossible that there should be any more clear or full demonstration of this truth , That the Lord Christ hath an unspeakable Preheminence above the Angels than this ; that they are all appointed and commanded by God himself to adore him ▪ with Divine and Religious Worship . We may now therefore consider what Observations the words will afford us for our own instruction . It appears then from hence . 1. That the Authority of God speaking in the Scripture is that alone which Divine Faith rests upon , and is to be resolved into . He saith . It was the begetting of faith in some of the Hebrews , and the increase or establishment of it in others , that the Apostle aimed at . That which he proposeth to them as the Object of their faith , that which they were to believe , was that Excellency of the Person and Kingly Authority of the Messiah , wherein they had not as yet been instructed . And hereof he endeavours not to beget an Opinion in them , but that Faith which cannot deceive , or be deceived . To this end he proposeth that unto them , which they ought to submit unto , and which they may safely rest in . For as Faith is an Act of Religious Obedience , it respects the Authority of God requiring it , and as it is a Religious infallible assent of the mind , it regards the Truth and Veracity of God as its Object . On this alone it rests , God saith . And in what ever God speaks in the Scripture , his Truth and Authority manifest themselves to the satisfaction of faith , and no where else doth it find rest . II. That for the begetting , increasing , and strengthning of faith , it is useful to have important fundamental Truths confirmed by many testimonies of Scripture . Again he saith . Any one word of God is sufficient to establish the most important Truth to Eternity , so as to hang the salvation of all mankind thereon ; neither can any thing impeach or weaken what is so confirmed . No more is required in any case to make Faith necessary on our part as a Duty of Obedience , and infallible as to the Event , but that God hath by any means , by any one word revealed that which he requires our assent unto . But God dealeth not upon strict terms . Infinite Condescension lies at the bottom of all wherein he hath to deal with us . He respects not what the nature of the thing strictly requires , but what is needful unto our infirmity and weakness . Hence he multiplies his Commands and Promises , and confirms all by his Oath , swearing to his Truth by himself , to take away all pretence of distrust and unbelief . For this cause he multiplies Testimonies to the Truths wherein the concernments of his Glory and our Obedience do lie ; as might be manifested by the consideration of instances innumerable . Thus in his name deals the Apostle in this place . And this is useful to Faith. For , 1. What is it may be obscure in one , is cleared in another ; and so what doubts and fears remain on the consideration of one Testimony , are removed by another , whereby the souls of Believers are carried on unto a full Assurance . And therefore because such is our weakness that there is need hereof in our selves , such is the Goodness of God that there is no want of it in the Word . 2. Faith discerns hereby the weight that God lays upon its embracing of the Truth so testified unto . He knows our concernment in it , and thereon urgeth us with its acceptance . This awakens and excites Faith unto Attention and Consideration , the eminent means of its growth and increase . It knows that it is not for nothing that the Holy Ghost thus presseth his Truth upon it , and attends the more diligently upon his urgency . 3. Every testimony hath something single in it , and peculiar unto it . Though many bear witness to the same truth , yet such is the fulness of the Scripture , and such the Wisdom of God laid up therein , that every one of them hath also somewhat of its own , somewhat singular , tending to the enlightning and establishment of our minds . This Faith makes a discovery of , and so receives peculiar profit and advantage thereby . And this should teach us to abound in the study and search of the Scriptures , that we may thereby come to establishment in the truth . God hath thus left us many testimonies to each important Truth , and he hath not done it in vain ; he knows our need of it ; and his Condescension in so doing , when he might have bound us up to the strictest terms of closing with the least intimation of his will , is for ever to be admired . For us to neglect this great effect and product of the Wisdom Grace and Love of God , is unspeakable folly . If we think we need it not , we make our selves wiser than God ; if we think we do , and neglect our duty herein , we are really as unwise as the Beasts that perish . Want of this fortifying of faith by a diligent search after the testimonies given unto the truth proposed unto it to be believed , is the cause that so many every day turn away from it , and therewithall make shipwrack of faith and a good conscience . Let us then never think our selves safe in the knowledge and profession of any truth , but whilst we continue sincerely in the investigation of all the confirmation that God hath given it in his Word . The Opposition made to every Truth is so various , and from so many hands , that not the least contribution of evidence unto it can be neglected with safety . III. The whole Creation of God hath a great concernment in God's bringing forth Christ into the world , and his Exaltation in his Kingdom . Hence in the Psalm from whence these words are taken , all the principal parts of it are called on to triumph and rejoyce therein ; The Earth , and the multitude of the Isles , the Heaven , and all People , are invited unto this congratulation ; neither is any thing excluded but Idols and Idolaters , whose ruine God intends in the Erection of the Kingdom of Christ. And this they have ground for . 1. Because , in that Work consisted the principal manifestation of the Wisdom Power and Goodness of God. The whole Creation is concerned in the Glory of the Creator . In his Exaltation doth their honour interest and blessedness consist . For this End were they made , that God might be glorified . The more that is done by any means , the more is their End attained . Hence the very inanimate parts of it are introduced by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejoycing , exulting shouting and clapping their hands , when the Glory of God is manifested ; in all which , their suitableness and propensity to their proper End is declared ; as also by their being burdened and groaning under such an Estate and Condition of things , as doth any way eclipse the Glory of their Maker . Now in this work of bringing forth the first-born is the Glory of God principally and eminently exalted . For the Lord Christ is the Brightness of his Glory , and in him all the Treasures of Wisdom Grace and Goodness , are laid up and hid . What ever God had any other wayes before parcelled out , of and concerning his Glory by the works of his hands , is all , and altogether , and with an unspeakable Addition of Beauty and Excellency , repeated in Christ. 2. The whole Creation receiveth a real Advancement and honour in the Sons being made the first-born of every creature , that is the especial Heir and Lord of them all . Their being brought into a new dependance on the Lord Christ , is their Honour , and they are exalted by becoming his Possession . For after that they had lost their first Original Dependance on God , and their respect unto him grounded on his pronouncing of them exceeding good , that is such as became his Wisdom and Power to have made , they fell under the power of the Devil , who became Prince of this world by sin . Herein consisted the vanity and debasement of the Creature , which it was never willingly , or of its own accord subject unto . But God setting up the Kingdom of Christ , and making him the first-born , the whole Creation hath a right unto a new glorious Lord and Master . And however any part of it be violently for a season detained under its old bondage , yet it hath grounds of an earnest Expectation of a full and total Deliverance into Liberty , by vertue of this Primogeniture of Christ Jesus . 3. Angels and Men the Inhabitants of Heaven and Earth , the principal parts of the Creation , on whom God hath in an especial manner estamped his own likeness and Image , are hereby made partakers of such inestimable Benefits , as indispensably call for rejoycing in a way of Thankfulness and Gratitude . This the whole Gospel declares , and therefore it needs not our particular improvement in this place . And if this be the duty of the whole Creation , it is easie to discern in what a special manner it is incumbent on them that believe , whose Benefit Advantage and Glory was principally intended in this whole work of God. Should they be found wanting in this Duty , God might as of old call Heaven and Earth to witness against them . Yea , Thankfulness to God , for the bringing forth of the first-born into the world , is the summ and substance of all that Obedience which God requires at the hands of believers . IV. The Command of God is the ground and Reason of all Religious Worship . The Angels are to worship the Lord Christ the Mediator , and the ground of their so doing is Gods command : he saith , Worship him all ye Angels . Now the command of God is twofold : ( 1. ) Formal and vocal ; when God gives out a Law or Precept unto any creature superadded to the Law of its Creation : Such was the Command given unto our first Parents in the Garden , concerning the Tree of the knowledge of Good and Evil ; and such were all the Laws , Precepts , and Institutions , which he afterwards gave unto his Church , with those which to this day continue as the Rule and Reason of their Obedience . ( 2. ) Real and interpretative ; consisting in an impression of the Mind and Will of God upon the nature of his creatures , with respect unto that Obedience which their state condition and dependance on him requireth . The very nature of an intellectual Creature made for the Glory of God , and placed in a moral dependance upon him , and subjection unto him , hath in it the force of a Command , as to the Worship and Service that God requireth at their hands . But this Law in man , being blotted , weakned , impaired through sin , God hath in mercy unto us collected , drawn forth , and disposed all the Directions and Commands of it in vocal formal Precepts recorded in his Word ; whereunto he hath superadded sundry new Commands in the Institutions of his Worship . Wi●h Angels it is otherwise . The ingrafted Law of their Creation requiring of them the Worship of God and Obedience to his whole Will , is kept and preserved entire ; so that they have no need to have it repeated and expressed in vocal formal Commands . And by vertue of this Law , were they obliged to constant and everlasting Worship of the Eternal Son of God , as being created and upheld in an universal dependance upon him . But now when God brings forth his Son into the world , and placeth him in a new condition of being incarnate , and becoming so the Head of his Church , there is a new Modification of the Worship that is due to him brought in , and a new respect unto things not considered in the first creation . With reference hereunto God gives a new Command unto the Angels , for that peculiar kind of Worship and Honour , which is due unto him in that state and condition which he had taken upon himself . This the Law of their Creation in general directed them unto ; but in particular required not of them . It enjoyned the Worship of the Son of God in every condition , but that condition was not expressed . This God supplies by a new Command ; That is such an Intimation of his Mind and Will unto them , as answers unto a vocal Command given unto men , who by that means only may come to know the Will of God. Thus in one way or other , Command is the Ground and Cause of all Worship . For , 1. All Worship is Obedience ; Obedience respects Authority ; and Authority exerts it self in Commands . And if this Authority be not the Authority of God , the Worship performed in Obedience unto it , is not the Worship of God , but of him or them whose Commands and Authority are the Reason and cause of it . It is the Authority of God alone that can make any Worship to be religious , or the performance of it to be an Act of Obedience unto him . 2. God would never allow that the Will and Wisdom of any of his Creatures should be the rise , Rule , or measure of his Worship , or any part of it , or any thing that belongs unto it : This Honour he hath reserved unto himself , neither will he part with it unto any other . He alone knows what becomes his own Greatness and Holiness , and what tends to the Advancement of his Glory . Hence the Scripture abounds with severe Interdictions and Comminations against them , who shall presume to do or appoint any thing in his Worship besides or beyond his own Institution . 3. All Prescriptions of Worship are vain , where men have not strength to perform it in a due manner , nor Assurance of Acceptance when it is performed . Now both these are , and must be from God alone ; nor doth he give strength and ability for any thing in his Worship but what himself commands ; nor doth he promise to accept any thing but what is of his own Appointment ; so that it is the greatest folly imaginable to undertake any thing in his Worship and Service , but what his Appointment gives warrant for . And this should teach us in all that we have to do in the Worship of God carefully to look after his word of Command and Institution . Without this , all that we do is lost , as being no Obedience unto God. Yea , it is an open setting up of our own Wills and Wisdom against him , and that in things of his own especial concernment , which is intolerable boldness and presumption . Let us deal thus with our Rulers amongst men , and obey them not according to their Laws but our own fancies , and see whether they will accept our persons ? And is the Great and Holy God less to be regarded ? besides , what we have our own Inventions , or the Commands of other men as the ground and reason of our doing it , we have nothing but our own or their warranty for its Acceptance with God ; and how far this will secure us , is easie to judge . We might hence also farther observe , V. That the Mediator of the New Covenant is in his own Person God blessed for ever , to whom Divine or Religious Worship is due from the Angels themselves . As also that , VI. The Father upon the account of the Work of Christ in the World , and his Kingdom that ensued it , gives a new Commandment unto the Angels to Worship him , his Glory being greatly concerned therein . And that , VII . Great is the Churches security and Honour , when the Head of it is worshipped by all the Angels in Heaven ; as also that , VIII . It can be no duty of the Saints of the New Testament to worship Angels , who are their fellow servants in the worship of Jesus Christ. Verse VII . HAving in one Testimony from the Scripture expressing the subjection of Angels unto the Lord Christ , signally proved his main Design ; The Apostle proceedeth to the farther confirmation of it in the same way , and that by ballancing single Testimonies concerning the Nature and Offices of the Angels , with some others concerning the same things in the Lord Christ of whom he treats . And the first of these relating unto Angels he layes down in the next verse . Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is not much of Difficulty in the words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the Angels . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of , or concerning the Angels . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and on the contrary , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Angels , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of , or concerning the Angels . But as concerning the Angels , ( or ) and of the Angels he saith ; for these words are not spoken unto the Angels , as the following words are directly spoken unto the Son ; He is the Person as well spoken to , as spoken of , but so are not the Angels in the place from whence this Testimony is taken , wherein the Holy Ghost only declareth the Providence of God concerning them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith ; that is , God the Father saith ; or the Holy Ghost in the Scripture saith , as was before observed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Minister publicus ; a publick Minister , or Agent ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Hesychius renders it , publick . He that is employed in any great and publick work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hence of old Magistrates were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 13.4 . The Ministers of God. And Chap. 8. v. 2. of this Epistle , he calls the Lord Jesus in respect of his Priestly Office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the publick Minister of Holy Things ; and himself , in respect of his Apostleship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 15.16 . A Minister of Jesus Christ. So the name is on this account aequipollent unto that of Angels ; For as that denoteth the Mission of those spirits unto their work , so doth this their Employment therein . This Testimony is taken from Psal. 104. v. 4. where the words are to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Translation now in the Greek is the same with that of the Apostle ; only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flame of fire , some Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flaming fire , more express to the Original ; and the change probably was made in the Copies from this place of the Apostle ; Symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a devouring Fire . Verse 7. But unto ( of ) the Angels he saith , who maketh his Angels Spirits , and his Ministers a flame of fire ; or flaming fire . The Apostle here entereth upon his Third Argument to prove the Preheminence of the Lord Christ above Angels , and that by comparing them together , either as to their Natures , or as to their Employments , according as the one and the other is set forth declared and testified unto in the Scriptures of the Old Testament . And this first Place which he refers unto Angels , we shall now explain and vindicate . And in so doing enquire , both Who they are of whom the Psalmist speaks , and what it is that he affirmeth of them . There is a threefold sense given of the words of the Psalmist , as they lye in the Hebrew Text. 1. The First is that of the Modern Jews , who deny that there is any mention made of Angels : affirming the Subject that the Psalmist treats of to be the Winds , with Thunder and Lightning , which God employes as his Messengers and Ministers to accomplish his Will and Pleasure . So he made the Winds his Messengers when he sent them to raise a storm on Jonah , when he fled from his Presence ; and a flaming fire his Minister , when by it he consumed Sodom and Gomorrah ; and this Opinion makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which it interprets Winds , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flaming fire to be the Subject of the Proposition , of whom it is affirmed that God employes them as his Messengers and Ministers . That this Opinion which is directly contradictory to the Authority of the Apostle , is so also to the Design of the Psalmist , sense of the Words , Consent of the Antient Jews , and so no way to be admitted , shall afterwards be made to appear . 2. Some averr that the Winds and Meteors are principally intended , but yet so , as that God affirming that he makes the Winds his Messengers , doth also intimate that it is the Work and Employment of his Angels above to be his Messengers also ; and that because he maketh use of their Ministry to cause those Winds and Fires , whereby he accomplisheth his Will ; And this they illustrate by the Fire and Winds caused by them on Mount Sinai , at the giving of the Law. But this Interpretation , whatever is pretended to the contrary , doth not really differ from the former , denying Angels to be intentionally spoken of , only hooking in a respect unto them , not to be seen to contradict the Apostle , and therefore will be disproved together with that which went before . 3. Others grant , that it is the Angels of whom the Apostle treats , but as to the Interpretation of the words , they are of two Opinions . 1. Some make Spirits to be the subject of what is affirmed , and Angels to be the Predicate . In this sense , God is said to make those spiritual Substances Inhabitants of Heaven his Messengers , employing them in his service , and them whose nature is a flaming fire , that is , the Seraphims to be his Ministers , and to accomplish his pleasure . And this way , after Austin , go many Expositors , making the Term , Angels , here meerly to denote an Employment , and not the Persons employed . But as this Interpretation also takes off from the Efficacy and Evidence of the Apostles Argument , so we shall see that there is nothing in the words themselves , leading to the Embracement of it . It remains therefore , that it is the Angels that are here spoken of , as also that they are intended and designed by that name , which denotes their Persons and not their employment . 1. That Angels are primarily intended by the Psalmist , contrary to the first Opinion of the Modern Jews , and the second mentioned , leaning thereunto : appears , 1. From the scope and design of the Psalmist . For designing to set out the Glory of God in his works of Creation and Providence , after he had declared the framing of all things by his Power , which come under the name of Heaven , v. 2 , 3. before he proceeds to the Creation of the Earth , passing over , with Moses , the creation of Angels , or couching it with him under the production of Light , or of the Heavens , as they are called in Job , he declareth his Providence and Soveraignty in employing his Angels between Heaven and Earth , as his servants for the accomplishment of his pleasure . Neither doth it at all suit his method or design , in his Enumeration of the works of God , to make mention of the Winds and Tempests , and their use in the Earth , before he had mentioned the Creation of the Earth its self ; which follows in the next Verse unto this ; so that these senses are excluded by the Context of the Psalm . 2. The consent of the Antient Jews lyes against the sentiments of the Modern ; both the old Translations either made , or embraced by them , expresly refer the words unto Angels . So doth that of the LXX . as is evident from the words ; and so doth the Targum thus rendring the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who maketh his Messengers , or Angels swift as Spirits , and his Ministers strong or powerful , as a flaming fire . The supply of the note of similitude makes it evident that they understood the Text of Angels , and not Winds ; and of making Angels as Spirits , and not of making Winds to be Angels or Messengers which is inconsistent with their Words . 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth usually denote the Angels themselves , and no reason can be given why it should not do so in this place . 2. Moreover it appears that that Term is the Subject of the Proposition . For , 1. The Apostle , and the LXX . fixing the Articles before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Angels and Ministers do plainly determine the Subject spoken of . For although it may be , some variety may be observed in the use of Articles in other places , so that they do not alwayes determine the subject of the Proposition , as sometimes confessedly they do , as John 1.1 . John 4.24 . Yet in this place , where in the Original all the words are left indefinitely without any prefix to direct the Emphasis unto any one of them , the fixing of them in the Translation of the Apostle , and LXX . must necessarily design the subject of them or else by the addition of the Article , they leave the sense much more ambiguous than before , and give occasion to a great mistake in the Interpretation of the words . 2. The Apostle speaks of Angels ; Vnto the Angels he saith ; and in all other Testimonies produced by him , that whereof he treats , hath the place of the subject spoken of , and not of that which is attributed unto any thing else . Neither can the words be freed from equivocation , if Angels in the first place denote the Persons of the Angels , and in the latter their employment only . 3. The Design and scope of the Apostle requires this Construction of the words ; for his intention is to prove by this Testimony , that the Angels are employed in such Works and Services , and in such a manner as that they are no way to be compared to the Son of God , in respect of that Office which as Mediator he hath undertaken ; which the sense and construction contended for alone doth prove . 4. The Original Text requires this sense ; for according to the common use of that Language , among words indefinitely used , the first denotes the subject spoken of , which is Angels here ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making his Angels Spirits ; and in such Propositions oft times some note of similitude is to be understood , without which the sense is not compleat ; and which as I have shewed the Targum supplyeth in this place . From what hath been said , I suppose it is made evident , both that the Psalmist expresly treats of Angels , and that that the subject spoken of by the Apostle is expressed in that word ; and that following , of Ministers . Our next enquiry is after what is affirmed concerning these Angels and Ministers spoken of ; And that is , that God makes them Spirits , and a flame of fire . And concerning the meaning of these words there are two Opinions . First , That the Creation of Angels is intended in the words ; and the Nature whereof they were made is expressed in them . He made them Spirits ; that is of a spiritual substance ; and his Heavenly Ministers , quick , powerful , agile , as a flaming fire ; Some carry this sense farther , and affirm that two sorts of Angels are intimated ; one of an aerial substance like the Wind , and the other igneal or fiery , denying all pure intelligences without mixture of matter , as the product of the School of Aristotle . But this seems not to be the intention of the words ; nor is the Creation of the Angels , or the substance whereof they consist , here expressed . For , First , The Analysis of the Psalm formerly touched on requires the referring of these words to the Providence of God employing of the Angels , and not to his Power in making them . Secondly , The Apostle in this place hath nothing to do with the Essence and Nature of the Angels , but with their Dignity , Honour and Employment , on which accounts he preferreth the Lord Christ before them . Wherefore , Secondly , The Providence of God in disposing and employing of Angels in his service is intended in these words ; and so they may have a double sense ; 1. That God employeth his Angels and Heavenly Ministers in the Production of those Winds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thunder and Lightning , whereby he executeth many Judgements in the world . 2. A note of similitude may be understood to compleat the sense ; which is expressed in the Targum on the Psalm ; he maketh , or sendeth his Angels like the Winds , or like a flaming fire , maketh them speedy , spiritual , agil , powerful , quickly and effectually accomplishing the work that is appointed unto them . Either way this is the plain intendment of the Psalm ; that God useth and employeth his Angels in effecting the Works of his Providence here below , and they were made to serve the Providence of God in that way and manner . This saith the Apostle is the Testimony which the Holy Ghost gives concerning them , their Nature , Duty and Work wherein they serve the Providence of God ; But now saith he , consider what the Scripture saith concerning the Son , how it calls him God , how it ascribes a Throne and a Kingdom unto him , ( Testimonies whereof he produceth in the next Verses ) and you will easily discern his Preheminence above them . But before we proceed to the consideration of the ensuing Testimonies we may make some Observations on that which we have already passed through : as , 1. Our conceptions of the Angels , their Nature , Office and Work is to be regulated by the Scripture . The Jews of old had many curious speculations about Angels , wherein they greatly pleased , and greatly deceived themselves . Wherefore the Apostle in his dealing with them calls them off from all their foolish imaginations , to attend unto those things which God hath revealed in his word concerning them . This the Holy Ghost saith of them , and therefore this we are to receive and believe , and this alone : For , 1. This will keep us unto that becoming Sobriety in things above us , which both the Scripture greatly commends , and is exceedingly suited unto Right Reason . The Scripture minds us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 12.3 . To keep our selves within the bounds of Modesty , and to be wise to sobriety . And the Rule of that Sobriety is given us for ever , Deut. 29.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Secret things belong to the Lord our God , but revealed things to us and our Children . Divine Revelation is the Rule and measure of our knowledge in these things , and that bounds and determines our sobriety . And hence the Apostle condemning the Curiosity of men in this very subject about Angels , makes the nature of their sin to consist in exceeding these bounds , by an enquiry into things unrevealed , and the rise of that evil to lye in Pride , Vanity and Fleshliness , and the tendency of it to be unto false Worship , Superstition and Idolatry , Col. 2.18 . Neither is there any thing more averse from Right Reason , nor more condemned by wise men of former times , than a curious humour of prying into those things wherein we are not concerned ; and for whose investigation we have no certain , honest , lawful Rule or medium . And this evil is encreased where God himself hath given bounds to our enquiries , as in this case he hath . 2. This alone will bring us unto any Certainty and Truth . Whilest men indulge to their own imaginations and fancies , as too many in this matter have been apt to do , it is sad to consider how they have wandered up and down , and with what fond Conceits they have deceived themselves and others . The world hath been filled with monstrous Opinions and Doctrines about Angels , their Nature , Offices and Employments ; some have Worshipped them , others pretended I know not what Communion and entercourse with them , in all which conceits there hath been little of Truth , and nothing at all of Certainty . Whereas if men according to the Example of the Apostle , would keep themselves to the word of God , as they would know enough in this matter for the discharging of their own Duty , so they would have Assurance and Evidence of Truth in their conceptions , without which pretended high and raised notions , are but a shadow of a dream , worse then professed ignorance . II. We may hence observe , That the Glory , Honour and Exaltation of Angels lyes in their subserviency to the Povidence of God ; It lyes not so much in their Nature , as in their work and service . The intention of the Apostle is to shew the Glory of Angels and their Exaltation , which he doth by the induction of this Testimony , reporting their serviceableness in the works wherein of God they are employed . God hath endowed the Angels with a very Excellent Nature ; furnished them with many eminent properties of Wisdom , Power , Agility , Perpetuity ; but yet what is hereby glorious and honourable herein , consists not meerly in their nature it self , and its Essential Properties , all which abide in the horridest and most to be detested Part of the whole Creation , namely , the Devils ; but in their conformity and answerableness unto the Mind and Will of God , that is in their moral , not meerly natural Endowments ; These make them amiable , glorious , excellent . Unto this their Readiness for , and compliance with the will of God , that God having made them for his service , and employing them in his work , their discharge of their Duty therein , with Cheerfulness , Alacrity , Readiness and Ability , is that which renders them truly honourable and glorious . Their Readiness and Ability to serve the Providence of God is their Glory . For , 1. The greatest Glory that any Creature can be made partaker of is to serve the Will , and set forth the Praise of its Creator . That is its Order and Tendency towards its Principal End , in which two all true Honour consists . It is glorious even in the Angels to serve the God of Glory ; what is there above this for a creature to aspire unto ? what that its nature is capable of ? Those among the Angels , who as it seems attempted somewhat farther , somewhat higher , attained nothing but an endless Ruine in shame and misery . Men are ready to fancy strange things about the Glory of Angels , and do little consider , that all the difference in Glory that is in any parts of Gods Creation , lyes meerly in Willingness , Ability and Readiness to serve God their Creator . 2. The works wherein God employes them in a subservience unto his Providence , are in an especial manner glorious works . For the service of Angels as it is intimated unto us in the Scripture , it may be reduced unto two Heads . For they are employed either in the communication of Protection and Blessings to the Church , or in the Execution of the Vengeance and Judgements of God against his Enemies . Instances to both these purposes may be multiplyed ; but they are commonly known . Now these are glorious works . God in them eminently exalts his Mercy and Justice , the two properties of his Nature , in the Execution whereof he is most eminently exalted ; and from these works ariseth all that Revenue of Glory and Praise which God is pleased to reserve to himself from the world ; so that it must needs be very honourable to be employed in these works . 3. They perform their Duty in their service in a very glorious manner ; with great Power , Wisdom , and uncontroulable Efficacy . Thus one of them flew 145000. of the Enemies of God in a night ; Another set fire on Sodom and Gomorrah from Heaven ; of the like Power and Expedition are they in all their services ; in all things to the utmost capacity of creatures answering the Will of God. God himself , it is true , sees that in them and their Works , which keeps them short of absolute Purity and Perfection ; which are his own Properties ; but as to the capacity of meer Creatures , and for their state and condition , there is a perfection in their Obedience , and that is their Glory . Now if this be the great Glory of Angels , and we poor worms of the earth are invited as we are , into a Participation with them therein , what unspeakable folly will it be in us , if we be found negligent in labouring to attain thereunto . Our future Glory consists in this , that we shall be made like unto Angels ; and our Way towards it is to do the Will of our Father on Earth , as it is done by them in Heaven . Oh in how many Vanities doth vain man place his Glory ; nothing so shamefull that one or other hath not gloried in ; whilest the true and only glory of doing the will of God is neglected by almost all . But we must treat again of these things upon the last Verse of this Chapter . Verse VIII , IX . HAving given an Account of what the Scripture teacheth and testifieth concerning Angels , in the following Verses , He sheweth how much other things , and far more glorious are spoken to and of the Son , by whom God revealed his will in the Gospel . Ver. 8 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But unto the Son. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but of the Son he saith ; which is necessarily supplyed as to the Apostles design . In the Psalm the words are spoken by way of Apostrophe to the Son ; and they are recited by the Apostle as spoken of him ; that is , so spoken to him , as to continue a Description of him and his State or Kingdom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 45.7 . is the place from whence the words are taken . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The LXX . render these words as the Apostle . Aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thy Throne O God for ever and yet ; Symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thy Throne O God is everlasting and yet ; and that because it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , absolutely ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the Translation of Aquila . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Kingly Throne ; nor is it ever used in Scripture for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Common Seat. Metonymically it is used for Power and Government , and that frequently . The LXX almost constantly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Athenae . lib. 5. A free open Seat with a Foot-stool . And such a Throne is here properly assigned unto the Lord Christ , mention of his Foot-stool being immediately subjoyned . So God says of himself , Heaven is my Throne , and the Earth is my Foot-stool : as the Heathen termed Heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Throne of God. Thy Throne , O God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In seculum & usque ; in sempiternum & perpetuo ; in seculum seculorum . The Duration denoted by the conjunction of both these words , is mostly an absolute perpetuity , and a certain uninterrupted continuance , where the subject spoken of admits a limitation . Many of the Greek Interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attending to the sound rather than the use and signification of the word ; so is yet in our language . This we express by , For ever and ever . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the variation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place before mentioned , takes off from the Elegancy of the Expression , and darkens the sense ; for the Article prefixed to the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares that to be the subject of the Proposition . The words of the Psalmist are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Shelet is Virga and Sceptrum , and in this place is rendred by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Rod , a Staff , a Scepter ; always a Scepter when referred to Rule , as in this place it is called the Scepter of the Kingdom . A Scepter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rectus fuit , to be right , streight ; upright principally in a moral sense : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Uprightness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly such a Rectitude as we call streight , opposed to crooked ; and Metaphorically only is it used for moral uprightness , that is , Equity and Righteousness . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Boderianus , Sceptrum erectum , a Scepter listed up , or held upright . The Paris Edition , Sceptrum protensum , a Scepter stretched out ; and the stretching out of the Scepter was a sign and token of mercy , Esth. 5.2 . Tremelius , Virga recta , which answers mischor in both its acceptations . Erpenius to the same purpose , Sceptrum rectum , a right Scepter . Thou hast loved Righteousness , and hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iniquity , Unrighteousness , Wickedness ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propterea , propter quod , quare , ideo , idcirco ; Wherefore , for which cause . Some copies of the LXX and Aquila read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have been taken into the LXX from this rendring of the words by the Apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God thy God , hath anointed thee . The words in Greek and Hebrew are those from whence the Names of Christ and Messiah are taken , which are of the same importance and signification , the Anointed one . And the same is expressed by the Targumist . Aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hath anointed thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Instrument in doing of the thing intended , expressed by the Accusative Case ; whereof there are other instances in that Language . Of old the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the Oil of delight , or Ornament ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came also into the Greek Version from this place of the Apostle , and is more proper than the old reading , the Oil of rejoycing , Joy or Gladness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before , or above those that partake with thee . Thy fellows , or companions : so Symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vers. 8 , 9. But unto the Son ( he saith ) Thy Throne , O God is for ever , the Scepter of thy Kingdom is a Scepter of Righteousness . Thou hast loved Righteousness , and hated Iniquity , wherefore God , thy God , hath anointed thee with the Oil of gladness above thy fellows . This testimony is produced by the Apostle in answer unto that fore-going concerning Angels . Those words , saith he , were spoken by the Holy Ghost of the Angels , wherein their Office and Employment under the Providence of God is described . These are spoken by the same Spirit of the Son , or spoken to him ; denoting his Praeexistence unto the Prophesies themselves . There is little or no difficulty to prove that this Testimony belongs properly unto him by whom it is applied by the Apostle . The antient Jews granted it , and the present Doctors cannot deny it : One of them sayes indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Psalm is spoken of David or the Messiah . These are the words , and this is the opinion of Aben-Ezra , who accordingly endeavours to give a double sense of the chief passages in this Psalm ; one as applied unto David , another as applied unto the Messiah which he enclines unto . Jarchi turns it into an Allegory , without any tollerable sense throughout his discourse . But though it might respect them both , yet there is no pretence to make David the subject of it ; the Title and whole Contexture of it excluding such an Application . The Targum wholly applies the Psalm to the Messiah ; which is somewhat a better evidence of the Conception of the antient Jews , than the private Opinion of any later Writer can give us . And the Title of the Psalm in that Paraphrase , would make it a Prophesie given out in the days of Moses , for the use of the Sanedrin ; which manifests what account it had of old in their Creed concerning the Messiah . Some Christian Interpreters have so far assented unto the latter Rabbins , as to grant that Solomon was primarily intended in this Psalm as a Type of Christ ; and that the whole was an Epithalamium or Marriage-song , composed upon his Nuptials with the Daughter of Pharaoh . But there want not important Reasons against this Opinion . For , 1. It is not probable that the Holy Ghost should so celebrate that Marriage , which as it was antecedently forbidden by God , so it was never consequently blessed by him , she being among the number of those strange women which tu●ned his heart from God , and was cursed with barrenness ; the first forreign breach that came upon his Family and all his Magnificence being also from Egypt , where his transgression began . 2. There is scarce any thing in the Psalm that can with propriety of speech be applied unto Solomon . Two things are especially insisted on in the former part of the Psalm ; first , the Righteousness of the Person spoken of in all his ways and administrations , and then the perpetuity of his Kingdom . How the first of these can be attributed unto him , whose transgressions and sins were so publick and notorious ; or the latter to him who reigned but forty years , and then left his Kingdom broken and divided to a wicked foolish son , is hard to conceive . As all then grant that the Messiah is principally , so there is no cogent reason to prove that he is not solely intended in this Psalm . I will not contend , but that sundry things treated of in it might be obscurely typified in the Kingdom and Magnificence of Solomon ; yet it is certain , that most of the things mentioned , and expressions of them , do so immediately and directly belong unto the Lord Christ , as that they can in no sense be applied unto the person of Solomon ; and such are the words insisted on in this place by our Apostle , as will be made evident in the ensuing explication of them . We must then in the next place consider what it is that the Apostle intends to prove and confirm by this testimony , whereby we shall discover its suitableness unto his design . Now this is not , as some have supposed , the Deity of Christ ; nor doth he make use of that directly in this place , though he do in the next verse , as a medium to prove his Preheminence above the Angels , although the testimonies which he produceth do eminently mention his Divine Nature . But that which he designs to evince is this only , that He whom they saw for a time made lower than the Angels , chap. 2.10 . was yet in his whole Person , and as he discharged the Office committed unto him , so far above them , as that he had Power to alter and change those Institutions which were given out by the ministery of Angels . And this he doth undeniably by the testimonies alledged , as they are compared together . For whereas the Scripture testifies concerning Angels , that they are all servants , and that their chiefest Glory consists in the discharge of their Duty as servants ; unto Him a Throne , Rule , and Everlasting Dominion , administred with Glory , Power , Righteousness and Equity are ascribed : whence it is evident , that he is exceedingly exalted above them , as is a King on his Throne above the servants that attend him and do his pleasure . And this is sufficient to manifest the design of the Apostle , as also the evidence of his Argument from this testimony . The Exposition of the words belongs properly to the place from whence they are taken . But yet that we may not leave the Reader unsatisfied as to any particular difficulty that may seem to occur in them , this Exposition shall be here also attended . The first thing to be attended in them , is the Compellation of the Person spoken unto , O God ; Thy Throne , O God. Some would have Elohim , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be a name common to God with others , namely Angels , and Judges ; and in that large acceptation to be here ascribed to the Lord Christ ; so that though he be expresly called Elohim , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that proves him not to be God by Nature , but only to be so termed in respect of his Office , Dignity and Authority ; and this is contended for by the Socinians . But this gloss is contrary to the perpetual use of the Scripture ; for no one place can be instanced in , where the name Elohim is used absolutely , and restrained unto any one person , wherein it doth not undeniably denote the true and only God. Magistrates are indeed said to be Elohim , in respect of their Office , but no one Magistrate was ever so called ; nor can a man say without blasphemy to any of them , Thou art Elohim , or God. Moses also is said to be Elohim , a God , but not absolutely ; but a God to Pharaoh , and to Aaron ; that is , in God's stead , doing and performing in the name of God what he had commanded him . Which places Jarchi produceth in his Comment , to countenance this sense but in vain . It is then the True God that is spoken unto in this Apostrophe , Elohim , O God. This being granted , Erasmus starts a new Interpretation of the whole words , though he seemeth not to approve of his own invention : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is uncertain , saith he , whether the meaning be , Thy throne , O God , or God is thy throne for ever : in the first way , the word is an Apostrophe to the Son , in the latter it expresseth the Person of the Father . And this Interpretation is embraced and improved by Grotius , who granting that the word Elohim used absolutely signifieth as much as Elohe Elohim , the God of Gods , would not allow that it should be spoken of Christ , and therefore renders the words , God shall be thy seat for ever , that is , shall establish thee in thy Throne . And this Evasion is also fixed on by Aben-Ezra , from Hagaon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; God shall establish thy throne . May men be allowed thus to thrust in what words they please into the Text , leading to another sense than what it self expresseth , there will not much be left certain in the whole Book of God. However , in this present instance , we have light enough to rebuke the boldness of this attempt . For , 1. The Interpretation insisted on is contrary to all old Translations , whose language would bear a difference in the word , expressing it in the Vocative Case , O God. 2. Contrary to the received sense of Jews and Christians of old , and in especial of the Targum on the Psalm , rendring the words , Thy throne , O God , is in heaven , for ever . 3. Contrary to the contexture and design of the Apostles discourses , as may appear from the consideration of the preceding Enarration of them . 4. Leaves no tollerable sense unto the words ; neither can they who embrace it declare in what sense God is the throne of Christ. 5. Is contrary to the universally constant use of the expression in Scripture ; for where ever there is mention of the Throne of Christ , somewhat else , and not God , is intended thereby . 6. The word supplied by Grotius from Saadias and Aben-Ezra , to induce a sense unto his Exposition , [ shall establish ] makes a new Text , or leads the old utterly from the intention of the words . For whereas it cannot be said , that God is the throne of Christ , nor was there any need to say , that God was for ever and ever , which two things must take up the whole intendment of the words , if God the Father be spoken of , the adding of , shall establish , or confirm , into the Text , gives it an arbitrary sense , and such as by the like suggestion of any other word , ( as shall destroy ) may be rendred quite of another importance . It is Christ then , the Son , that is spoken to and denoted by that name Elohim , O God , as being the true God by Nature , though what is here affirmed of him be not as God , but as the King of his Church and People ; as in another place , God is said to redeem his Church with his own bloud . Secondly , We may consider what is assigned unto him , which is his Kingdom ; and that is described , 1. By the Insignia regalia , the Royal Ensigns of it , namely his Throne and Scepter . 2. By its duration , it is for ever . 3. His manner of Administration , it is with Righteousness ; his Scepter is a Scepter of righteousness . 4. His furniture or preparation for this Administration , he loved righteousness and hated iniquity . 5. By an adjunct priviledge , unction with the Oil of gladness : Which , 6. is exemplified by a comparison with others , it is so with him , above his fellows . The first insigne regium mentioned , is his Throne , whereunto the Attribute of Perpetuity is annexed , it is for ever . And this Throne denotes the Kingdom it self . A Throne is the seat of a King in his Kingdom , and is frequently used metonymically for the Kingdom it self , and that applied unto God and man. See Dan. 7.9 . 1 King. 8.2 , 7. Angels indeed are called Thrones , Col. 1.16 . But that is either metaphorically only , or else in respect of some especial service allotted unto them ; as they are also called Princes , Dan. 10.13 . yet being indeed servants , Rev. 22.9 . Heb. 1.14 . These are no where said to have Thrones ; the Kingdom is not theirs , but the Sons . And whereas our Lord Jesus Christ promiseth his Apostles that they shall at the last day sit on Thrones judging the Tribes of Israel : as it proves their participation with Christ in his Kingly Power , being made Kings unto God , Rev. 1.5 . and their interest in the Kingdom which it is his pleasure to give them , so it proves not absolutely that the Kingdom is theirs , but his on whose Throne theirs do attend . Neither doth the Throne simply denote the Kingdom of Christ , or his supream Rule and Dominion ; but the Glory also of his Kingdom , being on his Throne , is in the height of his Glory . And thus because God manifests his Glory in Heaven , he calls that his Throne , as the Earth is his footstool , Isa. 66.1 . So that the Throne of Christ is his Glorious Kingdom elsewhere expressed by his sitting down at the right hand of the Majesty on high . Secondly , To this Throne Eternity is attributed ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ever and ever . So is the Throne of Christ said to be in Opposition unto the frail mutable Kingdoms of the earth . Of the increase of his Government and Peace there shall be no end , upon the Throne of David , and upon his Kingdom to order it , and to establish it with judgement and with justice from henceforth and for ever , Isa. 9.7 . His Dominion is an everlasting Dominion which shall not pass away , and his Kingdom that which shall not be destroyed , Dan , 7.14 . Micah 4.7 . Psal. 72.7 , 17. Psal. 145.13 . It shall neither decay of it self , nor fail through the Opposition of its Enemies : for he must reign untill all his enemies are made his footstool , 1 Cor. 15.24 , 25 , 26 , 27. Nor is it any impeachment of the perpetuity of the Kingdom of Christ , that at the last day he shall deliver it up to God the Father : 1 Cor. 15.24 . Seeing that then shall be an end of all Rule . It is enough that it continue untill all the Ends of Rule be perfectly accomplished ; that is , untill all the enemies of it be subdued , and all the Church be saved , and the Righteousness Grace and Patience of God be fully glorified ; whereof afterwards . Thirdly , The second insigne Regium , is his Scepter . And this though it sometimes also denote the Kingdom it self , Gen. 49.10 . Numb . 24.17 . Isa. 14.5 . Zech. 10.11 . Yet here it denotes the actual Administration of Rule , as is evident from the Adjunct of Vprightness annexed unto it . And thus the Scepter denotes both the Laws of the Kingdom , and the Efficacy of the Government it self . So that which we call a Righteous Government , is here called a Scepter of Uprightness . Now the Means whereby Christ carrieth on his Kingdom , are his Word and Spirit , with a subserviency of Power in the works of his Providence , to make way for the progress of his Word to avenge its Contempt . So the Gospel is called , The rod of his strength , Psalm 110.2 . See 2 Cor. 10.4 , 5 , 6. He smites the earth with the rod of his mouth , and slayes the wicked with the breath of his lips , Isa. 11.4 . And these are attended with the sword of his Power and Providence , Psal. 45.3 . Revel . 19.15 . or his rod , Psal. 2.8 . or sickle , Revel . 14.18 . In these things consists the Scepter of Christs Kingdom . Fourthly , Concerning this Scepter it is affirmed , that it is a Scepter of Vprightness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes either the Nature of the Scepter , that it is straight and right , or the Vse of it , that it is lifted up or stretched out , as was shewed in the opening of the words . In the first sense it denoteth Righteousness , in the latter Mercy . According to the first sense , the following words , thou hast loved Righteousness , discover the habitual root of his actual Righteous Administration . According to the latter , there is a progress made in them to a farther qualification of the Rule of Christ , or of Christ in his Rule . But the former sense is rather to be embraced ; the latter Metaphor being more strained and sounded only in one instance that I remember in the Scripture , and that not taken from among the people of God , but Strangers and Oppressors , Esther 5.2 . The Scepter then of the Kingdom of Christ is a Scepter of Righteousness , because all the Laws of his Gospel are Righteous , Holy , Just , full of Benignity and Truth , Titus 2.11 , 12. And all his Administration of Grace , Mercy , Justice , Rewards and Punishments , according to the Rules , Promises and Threats of it , in the Conversion , Pardon , Sanctification , Trials , Afflictions , Chastisements , and Preservation of his Elect , in his convincing , hardening , and destruction of his Enemies , are all Righteous , holy , unblameable and good , Isa. 11.4 , 5 , 6. Chap. 32.7 . Psal. 145.17 . Rev. 15.34 . Chap. 16.5 . and as such will they be gloriously manifested at the last day , 2 Thess. 1.10 . though in this present world they are reproached and despised . Fifthly , The Habitual Frame of the Heart of Christ in his Regal Administrations . He loveth Righteousness and hateth Iniquity . This shews the absolute compleatness of the Righteousness of Christs Kingdom , and of his Righteousness in his Kingdom . The Laws of his Rule are righteous , and his Administrations are righteous , and they all proceed from an habitual love to Righteousness , and hatred of Iniquity in his own person . Among the Governments of this world , oft times the very Laws are tyranical , unjust and oppressive ; and if the Laws are good and equal , yet oft times their Administration is unjust , partial and wicked ; or when men do abstain from such Exorbitancies , yet frequently they do so upon the account of some self-interest and advantage , like Jehu , and not out of a constant , equal , unchangeable love of Righteousness and hatred of iniquity ; but all these are absolutely compleat in the Kingdom of Jesus Christ. For whereas the expression both in the Hebrew and the Greek seems to regard the time past , thou hast loved righteousness and hated iniquity , yet the constant present frame of the heart of Christ in his Rule is denoted thereby ; for the Greek Translation exactly followeth and expresseth the Hebrew . Now there being no form of Verbs in that Language expressing the present time , there is nothing more frequent in it than to denote that which is present and abiding , by the Praeterperfect Tense , as it doth in this place . Sixthly , The Consequence of this Righteous Rule in Christ is , his Anointing with the Oyle of Gladness ; wherein we may consider , ( 1. ) The Author of the Priviledge conferred on him ; that is , God , his God. ( 2. ) The Priviledge it self , Unction with the oyle of gladness . ( 3. ) The Connection of the collation of this priviledge unto what went before ; wherefore , or for which cause . 1. For the Author of it , it is said to be God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God thy God. Many both antient and Modern Expositors do suppose , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the first place , or God , is used in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Verse foregoing , and that it ought to be rendered O God , and the words to be read , therefore , O God , thy God hath anointed thee ; but as no old Translation gives countenance to this Conception , so that Reduplication of the Name of God , by an Application of it in the second place , as God my God , God thy God , God the God of Israel , being frequent in the Scripture , there is no cogent Reason why we should depart in this place from that sense of the Expression . The name God , in the first place , denotes him absolutely who conferred this priviledge on the Lord Christ , that is God ; and in the second place , a reason is intimated of the coll●tion its self , by an Appropriation of God to be his God in a peculiar manner . God is said to be the God of the Son , upon a threefold account ; 1. In respect of his Divine Nature ; as he is his Father , so his God , whence he is said to be God of God ; as having his nature communicated unto him by vertue of his Eternal Generation , John 1.14 . 2. In respect of his Humane Nature , as he was made of a Woman made under the Law ; so God also was his God ; as he is the God of all creatures : Psal. 16.3 . Psal. 22.1 . 3. In respect of his whole person , God and Man , as he was designed by his Father to the work of Mediation ; In which sense he calls him his God and his Father , John 20.17 . And in this last sense is it , that God is here said to be his God ; that is , his God in especial Covenant , as he was designed and appointed to be the Head and King of his Church : For therein did God the Father undertake to be with him , to stand by him , to carry him through with his work , and in the End to crown him with Glory . See Isa. 49.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. Chap. 50.4 , 5 , 6 , 7 , 8 , 9. 2. For the Priviledge it self , it is Vnction with the Oyle of Gladness . There may be a double Allusion in these words . 1. To the common use of Oyle , and anointing , which was to exhilerate and make the countenance appear chearful at Feasts and publick Solemnities , Psal. 104.15 . Luke 7.37 . 2. To the especial use of it in the Unction of Kings , Priests and Prophets , Exod. 30. That the Ceremony was typical , is evident from Isa. 61.1 . and it denoted the collation of the Gifts of the Holy Ghost , whereby the Person anointed was enabled for the discharge of the Office he was called unto . And in this sense there is commonly assigned a threefold Unction of Christ. 1. At his Conception , when his Humane Nature was sanctified by the Holy Spirit , Luke 1.35 . and radically endowed with Wisdom and Grace which he grew up in Luke 2.40 , 52. 2. At his Baptism and entrance into his publick Ministry , when he was in an especial manner furnished with those Gifts of the Spirit which were needful for the discharge of his Prophetical Office , Matth. 3.17 . John 1. 3. At his Ascension , when he received of the Father the Promise of the Spirit , to pour him forth upon his Disciples , Acts 2.33 . Now though I acknowledge the Lord Christ to have been thus anointed , and that the communication of the Gifts and Graces of the Spirit unto him in fulness , is called his Vnction ; yet I cannot grant that any of them are here directly intended . But that which the Apostle seems here to express with the Psalmist , is the Glorious Exaltation of Jesus Christ , when he was solemnly enstated in his Kingdom : This is that which is called the making of him both Lord and Christ , Acts 2.36 . When God raised him from the dead , and gave him glory , 1 Pet. 1.21 . He is called Christ from the Unction of the Spirit ; and yet here in his Exaltation , he is said in especial manner to be made Christ ; that is , taken gloriously into the Possession of all the Offices and their full Administration , whereunto he was anointed and fitted by the communication of the Gifts and Graces of the Spirit unto him . It is I say , the joyful glorious Unction of his Exaltation , when he was signally made Lord and Christ , and declared to be the anointed one of God that is here intended : Se● Phil. 2.9 , 11. which also appears , 1. From the Adjunct of this Unction ; he is anointed with the Oyle of gladness ; which denotes Triumph and Exaltation , freedom from trouble and distress : Whereas , after those Antec●dent communications of the Spirit unto the Lord Christ , he was a man of sorrows , acquainted with grief , and exposed to innumerable evils and troubles . 2. The Relation of this Priviledge granted unto the Lord Christ unto what went before , He loved righteousness , and hated iniquity , expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the third thing considerable in this last clause of the Testimony ) doth plainly declare it . The Lord Christs Love to Righteousness and Hatred to Iniquity , proceeded from his Vnction with the Graces and Gifts of the Spirit ; and yet they are plainly intimated here to go before this anointing with the Oyle of gladness ; which is therefore mentioned , as the Consequent of his discharge of his Office in this world , in like manner as his Exaltation every where is , Phil. 2.9 , 11. Rom. 14.9 . And if this anointing denote the first Vnction of Christ , then must he be supposed to have the Love to Righteousness mentioned , from elsewhere , as antecedent thereunto , which is not so . Wherefore these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do declare at least a Relation of Congruency and Conveniency unto an antecedent discharge of Office in the Lord Christ , and are of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 2.9 . and so can respect nothing but his glorious Exaltation , which is thus expressed . The last thing considerable in the words , is the Prerogative of the Lord Christ in this Priviledge ; He is anointed above his fellows . Now these Fellows , Companions , or Associates of the Lord Christ , may be considered either generally , for all those that partake with him in this Unction , which are all Believers , who are Co-heirs with him , and thereby heirs of God , Rom. 8.17 . or more especially for those who were employed by God , in the Service Building and Rule of his Church in their subordination unto him ; such as were the Prophets of old , and afterwards the Apostles , Ephes. 2.20 . In respect unto both sorts the Lord Christ is anointed with the Oyle of gladness above them ; but the latter sort are especially intended ; concerning whom the Apostle gives an especial instance in Moses , Ch. 3. affirming the Lord Christ in his work about the Church to be made partaker of more Glory than he . In a word , he is incomprehensibly exalted above Angels and Men. And this is the first Testimony whereby the Apostle confirms his Assertion of the preheminence of the Lord Christ above Angels , in that comparison which he makes between them ; which also will afford the ensuing Observations . I. The conferring and comparing of Scriptures is an excellent means of coming to an Acquaintance with the Mind and Will of God in them . Thus dealeth the Apostle in this place ; he compareth what is spoken of Angels in one place , and what of the Son in another , and from thence manifesteth what is the mind of God concerning them . This duty lyes in the command we have to search the Scriptures , John 5.39 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make a diligent Investigation of the Mind of God in them , comparing spiritual things with spiritual . What God hath declared of the mind of the Spirit in one place , with what in like manner he hath manifested in another . God to try our Obedience , and to exercise our Diligence , unto a study in his Word day and night , Psal. 1.2 . and our continual Meditation thereon , 1 Tim. 4.15 . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meditate on these things , be wholly in them ) hath planted his Truths with great Variety up and down his Word ; yea , here one part , and there another of the same Truth , which cannot be throughly learned , unless we gather them together into one view . For instance , In one place , God commands us to circumcise our Hearts , and to make unto our selves new hearts , that we may fear him ; which at first consideration seems so to represent it not only as our Duty , but also within our Power , as though we had no need of any help from Grace for its Accomplishment . In another he promiseth absolutely to circumcise our hearts , and to give us new hearts to fear him , as though it were so his work , as not to be our concernment to attempt it . But now these several places being spiritually compared together , make it evident , that as it is our Duty to have new and circumcised hearts , so it is the Effectual Grace of God that must work and create them in us . And the like may be observed in all the important Truths that are of Divine Revelation . And this , 1. Discovers the Root of almost all the Errors and Heresies that are in the World. Men whose hearts are not subdued by Faith and Humility unto the Obedience of the Truth , lighting on some Expressions in the Scripture , that singly considered seem to give countenance to some such Opinion as they are willing to embrace ; without farther search they fix it on their minds and imagination , untill it is too late to oppose any thing unto it . For when they are once fixed in their perswasions , those other places of Scripture which they should with Humility have compared with that whose seeming sense they cleave unto , and from thence have learned the mind of the Holy Ghost in them all , are considered by them to no other End , but only how they may pervert them , and free themselves from the Authority of them . This I say , seems to be the way of the most of them , who pertinaciously cleave unto false and foolish Opinions . They rashly take up a seeming sense of some particular places , and then obstinately make that sense the Rule of interpreting all other Scriptures what ever . Thus in our own dayes , we have many who from the outward sound of those words , Joh. 1.9 . He is the true light which lighteneth every man that comes into the world , having taken up a rash , foolish and false imagination that Christ is that Light which is remaining in all men , and therein their Guide and Rule , do from thence either wrest the whole Scripture to make it suit and answer that supposal , or else utterly slight and despise it ; when if they had compared it with other Scriptures which clearly explain and declare the mind of God in the things which concern the Person and Mediation of the Lord Christ , with the Nature and Works of natural , and saving spiritual light , and submitted to the Authority and Wisdom of God in them , they might have been preserved from their delusion . It shews also , 2. The Danger that there is unto men unskilled and unexercised in the Word of Truth : when without the Advice , Assistance , or Directions of others who are able to guide them and instruct their Enquiry after the mind of God. They hastily embrace Opinions , which it may be some one Text or other of Scripture doth seemingly give countenance unto . By this means do men run themselves into the fore-mentioned Danger every day ; especially where any seducing Spirit applyes himself unto them , with swelling words of vanity , boasting of some misunderstood word or other . Thus have we seen multitudes lead by some general Expressions in two or three particular places of Scripture , into an Opinion about a general Redemption of all mankind and every Individual thereof ; when if they had been wise , and able to have searched those other Scriptures innumerable , setting forth the Eternal Love of God to his Elect , his purpose to save them by Jesus Christ , the nature and end of his Oblation and ransom , and compared them with others , they would have understood the vanity of their hasty Conceptions . 3. From these things it appears , what Diligence , Patience , Waiting , Wisdom is required of all men in searching of the Scriptures , who intend to come unto the acknowledgement of the Truth thereby . And unto this end , and because of the greatness of our concernment therein , doth the Scripture it self abound with Precepts , Rules , Directions , to enable us unto a right and profitable discharging of our Duty . They are too many here to be inserted . I shall only add , that the Diligence of Heathens will rise up in judgement and condemn the sloth of many that are called Christians in this matter . For whereas they had no certain Rule , Way , or means to come to the knowledge of the Truth , yet they ceased not with indefatigable diligence and industry to enquire after it , and to trace the obscure footsteps of what was left in their own natures , or implanted on the works of Creation . But many , the most of those unto whom God hath granted the inestimable benefit and priviledge of his Word , as a sure and infallible Guide to lead them into the knowledge of all useful and saving Truth , do openly neglect it , not accounting it worthy their searching , study , and diligent Examination . How wofully will this rise up in Judgement against them at the last day , is not difficult to conceive . And how much greater will be their misery , who under various pretences for their own corrupt ends , do deter , yea and drive others from the study of it . II. It is the duty of all Believers to rejoyce in the Glory , Honour and Dominion of Jesus Christ. The Church in the Psalm takes by faith a prospect at a great distance of his Coming and Glory ; and breaks out thereon in a way of Exultation and Triumph into those words ; Thy Throne O God is for ever . And if this were a matter of such joy unto them , who had only an obscure Vision and Representation of the glory which many Ages after was to follow , 1 Pet. 1.11.12 . what ought the full Accomplishment and manifestation of it , be unto them that believe now in the dayes of the the Gospel . This made them of old rejoyce with joy unspeakable and full of Glory , even because they saw and heard the things which Kings Wise men and Prophets desired to see , and saw them not ; God having prepared some better thing for us , that they without us should not be made perfect , Chap. 11.40 . For , 1. Herein God is glorified : The Kingdom of Christ is the glory of God ; thereby is his Name and Praise exalted in the world ; and therefore upon the Erection and setting of it up , are all his People so earnestly invited to rejoyce and triumph therein , Psal. 95.1 , 2 , 3. Psal. 96.1 , 2 , 3 , 4. Psal. 97.1 , 2 , &c. This I say is a cause of Eternal Joy unto all his Saints , that God is pleased to glorifie himself , and all the infinite Excellencies of his Nature in the Kingdom and Rule of Jesus Christ. 2. Herein doth the Honour and Glory of Christ as Mediator consist , which is a matter of great rejoycing unto all that love him in sincerity . He tells his Disciples , John 14.28 . That if they loved him , they would rejoyce because he said he went unto the Father . They considered only their own present condition and distres , being filled with sorrow , because he had told them of his Departure from them : but saith he , Where is your Love to me ? Ought you not to have that in your hearts as well as care of your selves ? for your Condition I shall take care , and provide for your security ; and if you love me , you cannot but rejoyce because I go to my Father to receive my Kingdom . That he who loved us , that gave himself for us , that underwent every thing that is reproachful or miserable for our sakes , is now exalted , glorified , enthroned in an everlasting immoveable Kingdom , above all his Enemies , secure from all Opposition , is a matter of inexpressible Joy , if we have any love unto him . 3. Our own concernment , security , safety , present and future happiness lyes herein . Our All depends upon the Kingdom and Throne of Christ. He is our King if we are Believers ; our King to Rule , Govern , Protect and Save us ; to uphold us against Opposition , to supply us with strength , to guide us with Counsel , to subdue our Enemies , to give us our Inheritance and Reward , and therefore our principal interest lyes in his Throne , the Glory and Stability thereof . Whilest he reigneth we are safe , and in our way to Glory . To see by faith this King in his Beauty , upon his Throne , high and lifted up , and his train filling the Temple , to see all Power committed unto him , all things given into his hands , and herein disposing of all and ruling all things for the Advantage of his Church , must needs cause them to rejoyce , whose whole interest and concernment lyes therein . 4. The whole world , all the Creation of God are concerned in this Kingdom of Christ. Setting aside his cursed Enemies in Hell , and the whole Creation is benefited by this Rule and Dominion ; for as some men are made partakers of saving Grace and salvation thereby , so the residue of that race , by and with them , do receive unspeakable Advantages in the Patience and Forbearance of God ; and the very creature it self is raised as it were into an Hope and Expectation thereby of Deliverance from that state of Vanity whereunto now it is subjected , Rom. 8.20 , 21. So that if we are moved with the Glory of God , the Honour of Jesus Christ , our own only and eternal interest , with the Advantage of the whole Creation , we have cause rejoyce in this Throne and Kingdom of the Son. III. It is the Divine Nature of the Lord Christ , that gives Eternity , Stability and Vnchangeableness to his Throne and Kingdom . Thy Throne O God is for ever . Concerning this see what hath formerly been delivered about the Kingdom of Christ. IV. All the Laws , and the whole Administration of the Kingdom of Christ by his Word and Spirit , are all equal , righteous and holy . His Scepter is a Scepter of Righteousness The world indeed likes them not ; all things in his Rule seem unto it , weak , absurd , and foolish , 1 Cor. 1.20 , 21. but they are otherwise , the Holy Ghost being judge , and such they appear unto them that do believe ; yea whatever is requisite to make Laws and Administrations righteous , it doth all concurr in those of the Lord Jesus Christ. As 1. Authority , a just and full Authority for enacting is requisite to make Laws righteous . Without this , Rules and Precepts may be good materially , but they cannot have the formality of Law , which depends on the just Authority of the Legislator ; without which nothing can become a righteous Law. Now the Lord Christ is vested with sufcient Authority for the enacting of Laws and Rules of Administration in his Kingdom ; All Authority , all Power in Heaven and Earth , is committed unto him , as we have before proved at large . And hence those that will not see the Equity of his Rule , shall be forced at last to bow under the Excellency of his Authority . And it were to be wished , that those who undertake to make Laws and Constitutions in the Kingdom of Christ , would look well to their Warrant . For it seems that the Lord Christ unto whom all Power is committed , hath not delegated any to the sons of men , but only that whereby they may teach others to do and observe what he hath commanded , Matth. 28.20 . If moreover they shall command or appoint ought of their own , they may do well to consider by what Authority they do so ; seeing that is of indispensible necessity unto the Righteousness of any Law whatever . 2. Wisdom is required to the making of Righteous Laws . This is the eye of Authority , without which it can act nothing rightly or equally . Effects of Power without Wisdom are commonly unjust and Tyranical , alwayes useless and burdensom . The Wisdom of Law-makers is that which hath principally given them their renown . So Moses tells the Israelites , that all Nations would admire them when they perceived the Wisdom of their Laws , Deut. 4. Now the Lord Christ is abundantly furnished with Wisdom for this purpose . He is the foundation stone of the Church , that hath seven eyes upon him , Zech. 3.9 . A perfection of Wisdom and Understanding in all Affairs of it ; being anointed with the Spirit unto that purpose , Isa. 11.3 , 4. Yea , in him are hid all the Treasures of Wisdom and Knowledge , Col. 2.3 . it having pleased the Father , that in him all fulness should dwell , Col. 1.19 . So that there can be no defect in his Laws and Administrations on this account . He is Wise of heart , and knows perfectly what Rules and Actings are suited to the Glory of God , and the condition of the subjects of his Kingdom ; and what tendeth to their spiritual and eternal Advantage . He knows how to order all things unto the great end which in his Government he aimeth at . And thence do all his Laws and Administrations become righteous . And this also well deserves their consideration , who take upon them to appoint Laws and Rules within his Dominion unto his Subjects , for the ends of his Rule , and substance of his Worship . Have they Wisdom sufficient to enable them so to do ? doth the Spirit of the Lord Christ rest upon them , ●o make them of quick understanding in the fear of the Lord ? Are they acquainted with the state and condition , the Weakness , Temptations , Graces of all the people of Christ ? If they are not , how know they but that they may command and appoint them things greatly to their disadvantage , when they think to profit them ? It seems a great self-assuming , for men to suppose themselves wise enough to give Laws to the Subjects of Christ , in things directly appertaining to his Kingdom . 3. They are Righteous , because they are Easie , gentle , and not burdensome . The Righteousness and uprightness here mentioned , doth not denote strict , rigid , severe Justice , extending its self unto the utmost of what can be required of the subjects to be ruled ; but Equity mixed with Gentleness , tenderness and condescension ; which if it be absent from Laws , and they breath nothing but severity , rigor and arbitrary impositions , though they may not be absolutely unjust , yet they are grievous burdensom : Thus Peter calls the Law of commandments contained in the Ordinances of old , a yoke which neither their Fathers nor themselves were able to bear , Acts 15.10 . that is could never obtain rest or peace in the precise rigid observation required of them . But now for the Rule of Christ , he tells us , that his yoke is easie , and his burden light , Matth. 11.30 . and that his commandments are not grievous , 1 John 5.3 . And this gentleness and easiness of the rule of Christ consisteth in these three things . 1. That his Commands are all of them Reasonable , and suited unto the principles of that natural Obedience we owe to God ; and so not grievous unto any thing in us , but that principle of sin and darkness which is to be destroyed . He hath not multiplied Precepts meerly arbitrary , and to express his Authority ; but given us only such as are in themselves Good , and suitable unto the Principles of Reason ; as might be evinced by the particular considerations of his Institutions . Hence our Obedience unto them is called our reasonable service , Rom. 12.1 . 2. His commands are easie , because all of them are suited to that principle of the new Nature , or new Creature which he worketh in the hearts of all his Disciples . It likes them , loves them , delights in them , which makes them easie unto it . The Lord Christ rules , as we said , by his Word and Spirit , these go together in the Covenant of the Redeemer , Isa. 59.20 , 21. And their work is suited and commensurate one to the other . The Spirit creates a new Nature fitted for Obedience according to the Word ; and the Word gives out Laws and Precepts suited unto the inclination and disposition of that Nature : and in these two consist the Scepter and Rule of Christ. This suitableness of Principle and Rule one to the other makes his Government easie , upright and righteous . 3. His commands are easie , becauses he continually gives out supplies of his Spirit , to make his subjects to yield obedience unto them . This is that which above all other things sets a lustre upon his Rule . The Law was holy just and good of old ; but whereas it exhibited not strength unto men to enable them unto Obedience , it became unto them altogether useless and unprofitable , as to the end they aimed at in its observation . It is otherwise in the Kingdom of Christ ; what ever he requires to have done of his subjects , he gives them strength by his Spirit and grace to perform it ; which makes his rule easie , righteous , equal , and altogether lovely . Neither can any of the sons of men pretend to the least share or interest in this priviledge . 4. This Rule and Administration of Christs Kingdom is righteous , because useful and profitable . Then are Laws good , wholesome and equal , when they lead unto the benefit and advantage of them that do observe them . Laws about slight and trivial things , or such as men have no benefit or advantage by their observation , are justly esteemed grievous and burdensome . But now all the Laws , and whole Rule of the Lord Christ , are every way useful and advantagious to his subjects . They make them holy , righteous , such as please God and are useful to mankind . This is their nature , this their tendency . Whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , they are all ingenerated in the soul , by and in the observance of these Laws of Christ's Rule . They free the soul from the power of lust , the service of sin , fear of death hell and the world , guide it in the truth , make it fruitful amongst mankind , and amiable unto God himself . 5. Their end manifests them to be righteous . The worth and equity of Laws is taken off , when low and unworthy ends are proposed unto their observation : But these of the Lord Christ direct unto the highest end , propose and promise the most glorious reward ; so that whatsoever may be done or suffered in an adherence unto them , bears no proportion to that exceeding rich and eternal reward which they are attended withall , which renders them highly righteous and glorious . And many other considerations of the like nature may be added . And hence a three-fold Corolary may be taken . 1. That our submission to this Scepter of the Lord Christ , our obedience to the Laws of his Kingdom , and the Administration thereof , is very righteous , equal and reasonable . What can be farther desired to render it so , or to provoke us unto it ? 2. That the condemnation of those that refuse the Reign of Christ over them , that will not yield obedience unto his Laws , is most just and righteous . On these accounts will their mouthes be stopped for ever , when he comes to deal with them , who know not God , and obey not the Gospel . 3. It is our wisdom to content our selves with the Laws of Christ , in things that belong unto his Kingdom . They alone , as we have seen , have those properties which make our obedience useful or profitable ; what-ever we do else in reference unto the same end with them , is needless and fruitless drudging . V. The righteous Administrations of the Lord Christ in his Government proceed all from his own habitual righteousness and love thereunto . See this declared by the Prophet , Isa. 11. v. 1 , 2 , 3 , 4 , 5 , 6 , 7. VI. God is a God in especial covenant with the Lord Christ , as he is the Mediator ; God thy God. Of this Covenant I have treated largely else-where ; and therefore shall not here insist upon it . VII . The collation of the Spirit on the Lord Christ , and his glorious Exaltation , are the peculiar works of God the Father . God thy God hath anointed thee . It was God the Father who designed and appointed him unto his work , who actually sent him , and set him forth in the fulness of time ; and therefore on him was it incumbent both to furnish him unto his work , and to crown him upon its performance . And herein these several Acts , partly Eternal , partly Temporal , are considerable . 1. The ingagement of the Eternal Will , Wisdom , and Counsel of the Father with the Son about his work . Prov. 8.22 , 23 , 30 , 31. Isa. 40.10 , 11 , 12. 2. His fore-ordination of his coming , by an eternal free act of his will , 1 Pet. 1.20 . Act. 2.23 . 3. His Covenant with him to abide by him in the whole course of his work . Isa. 49.6 , 7 , 8 , 9. chap. 50.7 , 8 , 9. 4. His Promise of him from the foundation of the world , often reiterated and repeated , Gen. 3.15 . 5. His actual Mission and sending of him in his Incarnation , Zech. 2.8 , 9 , 10. 6. The exerting of his Almighty power unto that purpose and effect , Luke 1.35 . 7. His giving of him command and commission for his work , Joh. 10.18 . Joh. 20.21 . 8. Furnishing him with all the gifts and graces of his Spirit , to fit him and enable him unto his work , Isa. 11.2 , 3. Isa. 61.1 , 2. Matth. 3.16 , 17. Joh. 1.32 , 33. Col. 1.19 . 9. Abiding by him in Care , Love , Power and Providence , during the whole course of his Obedience and Ministry , Isa. 49.2 , 8. 10. Speaking in him , working by him , and in both bearing witness unto him , Heb. 1.1 . Joh. 5.19 , 20 , 21 , 22 : 11. Giving him up unto death , Rom. 8.32 . Act. 2.23 . 12. Raising him from the dead , 1 Pet. 1.21 . Act. 2.24 . 13. Giving all Power , Authority and Judgment unto him , Joh. 5.22 . Matth. 28.18 . 14. Exalting of him by his Assumption into heaven , and glorious session at his right hand , Act. 2.32 , 33. Phil. 2.9 , 10. 15. Giving him to be the Head over all unto the Church , and subjecting all things under his feet , Ephes. 1.20 , 21 , 22. 16. In all things crowning him with eternal glory and honour , Joh. 17.5 . Heb. 2.9 . All these and sundry other particulars of the like nature , are assigned unto the Father , as part of his work , in reference unto the Mediation of the Son. And amongst them his Exaltation and Vnction with the Oil of gladness hath an eminent place . And this are we taught , that in this whole work we might see the Authority , Counsel , and Love of the Father , that so our faith and hope through Jesus Christ might be in God , who raised him up from the dead , and gave him glory , 1 Pet. 1.21 . VIII . The Lord Jesus Christ is singular in this Vnction . This is that which the Apostle proves in sundry instances , and by comparing him with others , who in the most eminent manner were partakers of it . And this we are in the consideration of , as the particulars of it do occur . Neither shall I at present farther insist on the ensuing Observations , because I will not longer detain the Reader from the Context , namely , that IX . All that serve God in the work of building the Church , according to his appointment , are anointed by his Spirit , and shall be rewarded by his Power , Dan. 12.3 . X. The Disciples of Christ , especially those who serve him in his Church faithfully , are his companions in all his grace and glory . Verse X , XI , XII . IN the following Verses , the Apostle by another illustrious Testimony taken out of Psal. 102. confirms his principal Assertion in the words ensuing . Vers. 10 , 11 , 12. Vers. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vers. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the last verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one copy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And M.S.T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are the same in the Greek Bibles as in this place of the Apostle , nor is there any foot-step of any other old Translation of them in the Psalm . The Syriack differs little , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and again , to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no part of the testimony cited , but serves only to the introduction of another . v. 11. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall perish ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall pass away ; alluding to that of 2 Pet. 3.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heavens shall pass away with a noise : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but thou abidest , thou continuest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & tu stans es , & tu stas , & tu stabilis es ; and Thou standest , thou art standing ; answering the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt roll them up . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words Interpreters render variously , though to the same purpose ; involves , Boderianus , roll them ; complicabis , Tremelius , fold them , Duplicabis ; D' Dieu , double them up . And it is manifest , that the Translator reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and I doubt not but the same word was inserted into the Translation of the Psalm from this place of the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art the same , or thou art , I am . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Boderia : Et tu sicut existens es ; and thou art as thou existest . Tremel . Tu autem sicut es , cris ; But th●u shalt be as thou art . Properly , And thou , as thou art , art ; that is , art the same . The Translation of the Apostle in all things material answereth the Original in the Psalm ; v. 26 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou , O Lord , is supplied out of the verse fore-going , I said , O my God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old , before it was ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the beginning . And our Translation needed not to have used any difference of expression in the Psalm and this place of the Apostle , as they do ; there , of old ; here , in the beginning . Thou hast founded ( not laid the foundation of ) the earth . And the heavens are the works : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the work , which the Greek renders works , because of their variety ; of thy hands . They shall perish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but thou shalt stand , or dost abide . The word used in our Translation of the Psalm , ( endure ) doth ill answer the Original , but the margin gives relief . Psal. Yea all of them shall wax old like a garment ; here , And they shall all wax old as doth a garment . A little variety without difference , and that needless ; the Greek Text exactly expressing the Hebrew . And as a vesture shalt thou fold them up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; shalt thou change them . The change of a vesture , whereunto the change of the Heavens is compared , being by folding up , and laying aside , at least from former use ; the Apostle instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt change , renders the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shall fold , or roll them up : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & tu ipse , and thou art he ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and thy years shall have no end ; shall not fail , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall not consume . There is no question but that these words do sufficiently prove the Preheminence of him of whom they are spoken , incomparably above all Creatures what ever . Two things therefore are questioned by the Enemies of the Truth contained in them : 1. Whether they were originally spoken at all of Christ , which the present Jews deny . 2. Whether they are spoken all of Christ , which is questioned by the Socinians . These Enquiries being first satisfied , the words shall be opened , and the force of the Apostles Argument from thence declared . 1. That what is spoken in this Psalm doth properly respect the Messiah is denied by the present Jews . That it was owned by the antient Hebrews is sufficiently evident from hence , that the Apostle dealing with them on their own Principles , urgeth them with the testimony of it . The Psalm also it self-gives us light enough into the same instruction . It is partly Euctical , partly Prophetical ; both parts suited unto the condition of the Church when the Temple was wasted , and Sion lay in the dust during the Babylonish Captivity . In the Prophetical part there are three things signal . 1. The Redemption of the people , with the Re-edification of the Temple , as a Type of that Spiritual Temple and Worship which was afterwards to be erected . As v. 13. Thou shalt arise and have mercy upon Sion , for the time to favour her , yea the set time is come . And v. 16. When the Lord shall build Sion , he shall appear in his glory . 2. The Calling of the Gentiles to the Church and Worship of God , v. 15. The Heathen shall fear the name of the Lord , and all the Kings of the earth thy glory . V. 21 , 22. To declare the name of the Lord in Sion , and his praise in Jerusalem , when the people are gathered together , and the kingdoms to serve the Lord. 3. Hereby the creation of a new people , a new world , is brought in : v. 18. This shall be written for the generation to come , ( the world to come ) and the people that shall be created ( the new creation of Jews and Gentiles ) shall praise the Lord. These are the heads of the Prophetical part of the Psalm , and they all respect things every where peculiarly assigned unto the Son who was to be incarnate ; or the days of the Messiah , which is all one . For , 1. The Redemption and deliverance of the Church out of trouble is his proper work . Where ever it is mentioned , it is he who is intended . Psal. 98.18 . so signally , Zech. 2.8 , 9 , 10 , 11 , 12 , 13. and other places innumerable . 2. The bringing in of the Gentiles is acknowledged by all the Jews to respect the time of the Messiah , it being he who was to be a light unto the Gentiles ; and the salvation of God unto the ends of the earth . 3. Also the Generation to come , and people to be created , the Jews themselves interpret of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , world to come , or the new state of the Church under the Messiah . These two last put together , the gathering of the people , and the world to come , created for the praise of God , makes it evident that it is the Son whom the Psalmist hath respect unto . Grotius in this place affirms , that the Apostle accommodates unto the Messiah what was spoken of God. And he thinks it a sufficient argument to prove , the words were not spoken of the Messiah , because they were spoken of God : whereas they are produced by the Apostle to prove his Excellency from the properties and works of his Divine Nature . And he addes , as the sense of the words , as accommodated unto Christ , Thou hast laid the foundation of the earth , that is , the world was made for thy sake . But this Interpretation , or violent detortion of the words destroys it self . For if they are spoken of God absolutely , and not of the Messiah to whom they are accommodated , how can it be said that the world was made for his sake , and not by him ? both senses of the words cannot be true . But this is indeed plainly to deny the Authority of the Apostle . It appeareth then , that many things in this Psalm are spoken directly and immediately of the Son ; though it be probable also that sundry things in it are affirmed distinctly of the Person of the Father . And hence it may be are those frequent variations of speech from the Second to the Third Person , that occur in this Psalm . 2. As to the second Enquiry , the Socinians , who grant the Divine Authority of this Epistle , and therefore cannot deny but that these words some way or other belong unto the Lord Christ , yet plainly perceiving that if they are wholly understood of him , that there is an end of all their Religion ; ( the creation , not of a new , but of that world which was made of old , and which shall perish at the last day , being here ascribed unto him ) fix here upon a new and peculiar Evasion . Some words , they say , of this testimony belong unto Christ , ( so much they will yield to the authority of the Apostle ) but not all of them ; whereby they hope to secure their own errour . Now because if this pretence hold not , this testimony is fatal to their perswasion , I hope it will not be unacceptable , if in our passage we do consider the distribution they make of the words according to their supposition , and the Arguments they produce for the confirmation of their Exposition , as they are managed by Crellius or Schlictingius in their Comment on this place . 1. He says , that this testimony doth so far belong unto Christ , as it pertaineth unto the scope of the Writer of the Epistle . This Scripture , saith he , as appears from v. 4. is to prove , that after Christ sate down at the right hand of God , he was made more excellent than the Angels ; whereto the affirming that he made heaven and earth , doth no way conduce . Answ. 1. Suppose that to be the scope of the Apostle which is intimated ; how doth this Author know that it suits not his purpose to shew that the Lord Christ is God , by whom Heaven and Earth were made , seeing it is manifest that himself thought otherwise , or he had not produced this testimony thereof . 2. The Testimony is not unsuited unto the scope pretended . For whereas in the Administration of his Office the Son was apparently for a while made lower than the Angels , he may in these words discover the equity of his after Exaltation above them , in that in his Divine Nature and Works he was so much more excellent than they . 3. The true and proper design of the Apostle we have before evinced , which is to prove the Excellency of the Person by whom the Gospel was revealed , and his Preheminence above Men and Angels , which nothing doth more unquestionably demonstrate than this , that by him the world was created ; whence the Assignation of a Divine Nature unto him doth undeniably ensue . 2. To promote this Observation , he addes a large discourse about the use and application of testimonies out of the Old Testament in the New , and says , That they are made use of by the writers of it , either because of some agreement and likeness between the things intended in the one and the other , or because of some subordination . In the former way , that which is spoken of the Type , is applied unto the Anti-type ; and sometimes for likeness sake , that which was spoken of one thing is applied unto another , as Matth. 15.7 , 8. our Saviour applies those words of Isaiah to the present Jews , which were spoken of their fore-fathers . Answ. That which is spoken in the first place of an instituted Type , is also spoken of the Anti-type or things pre-figured by it , so far as it is represented by the Type ; so that one thing teaches another , and thereon the words have a double application ; first to the Type ; ultimately to the Anti-type . But herein such testimonies as this have no concernment . 2. The Scripture sometimes makes use of Allegories , illustrating one thing by another , as Gal. 4.21 , 22 , 23 , 24. Neither hath this any place here . 3. That what is spoken of one , should because of some similitude be affirmed to be spoken of another , and nothing agree properly unto him , is untrue , and not to be exemplified with any seeming instance . 4. The words of Isaiah , chap. 29.13 . which our Saviour makes use of , Matth. 15.7 , 8 , 9. were a Prophesie of the Jews who then lived , as both our Saviour expresly affirms , and the Context in the Prophet doth plainly declare . Some things he addes , Are applied unto others than they are spoken of , because of their subordination to him or them of whom they are spoken . Thus things that are spoken of God are applied unto Christ , because of his subordination to him ; and of this , saith he , we have an instance in Acts 13.47 . where the words spoken of the Lord Christ , Isa. 49.6 . I have set thee to be a light to the Gentiles , that thou shouldest be for salvation to the ends of the earth ; are applied unto the Apostles because of their subordination unto Christ. And in this case the words have but one sense , and belong primarily unto him of whom they are first spoken , and are secondarily applied unto the other . Answ. According to this Rule , there is nothing that ever was spoken of God , but it may be spoken of and applied unto any of his Creatures : All things being in subordination unto him . At least it may be so in that wherein they act under him , and are in a peculiar subordination to him . And yet neither can such a subordination , according to this mans Opinion , be applied unto Christ , who in the Creation of Heaven and Earth was in no other subordination to God , than any other things not yet made or existing ; so that this Rule , that what is spoken of God is applied unto them who are in subordination unto him , as it is false in it self , so it is no way suited to the present business ; Christ being in this man's judgment in no subordination to God when the world was made , being absolutely in all respects in the condition of things that were not . Nor doth the instance given at all prove or illustrate what is pretended . The Apostle in the citing of those words to the Jews , doth not in the least apply them to himself , but only declares the ground of his going to preach the Gospel unto the Gentiles ; which was , that God had promised to make Him whom he preached to be a Light , and to bring salvation unto them also . Wherefore he addes , 3. what is direct to his pretension , That all the words , or things signified by them in any testimony , which are firstly spoken of one , and then are for some of the causes mentioned , ( that is , conveniency , similitude or subordination ) applied unto another , are not to be looked on as proper to him to whom they are so applied ; but so much of them is to be admitted as agrees to the scope of him by whom the testimony is used : as in the testimony produced , v. 7. I will be unto him a Father , and he shall be to me a Son ; the words immediately following are , If he shall offend against me , I will chastise him with the rod of men ; which words being spoken of Solomon , can no way be applied unto Christ. Answ. What is spoken of any Type and of Christ jointly , is not so spoken for any natural conveniency , similitude or subordination , but because of Gods institution , appointing the Type so to represent and shadow out the Lord Christ , that what he would teach concerning him should be spoken of the Type whereby he was represented . Now no person that was appointed to be a Type of that , being in all things a Type , it is not necessary that what ever was spoken of him was also spoken of Christ , but only what was spoken of him under that formal consideration of an instituted Type . This we shewed the case to have been with Solomon , of whom the words mentioned were spoken , as he bare the Person of Christ : Other things being added in the same place , that belonged unto him in his own personally moral capacity . And therefore those things ( as that , if he offend against me ) are not at all mentioned by the Apostle , as not being spoken of him as a Type . And this plainly over-throws the pretension of our Commentator . For if the Apostle would not produce the very next words to the testimony by by him brought , because they did not belong unto him of whom he spake , it proves undeniably that all those which he doth so urge and produce were properly spoken of him . And I cannot reach the strength of this inference , because in a place where all that was spoken was not spoken of Christ , the Apostle makes use of what was so spoken of him , and omits that which was not ; therefore of that which he doth produce in the next place , somewhat does belong to him , and somewhat does not . If any thing be offered to this purpose , it must be in an instance of a testimony produced , in the words whereof , which are produced , and not in what may follow in the same Chapter and Psalm , there is that affirmed , which doth now no more belong unto Christ , than the making of heaven or earth belongeth to this Writer , which is the case in hand . Having premised these general considerations , he makes Application of them in particular to his Interpretation of this Testimony used by the Apostle . These words , saith he , being first expresly spoken of God , and here by this Writer referred unto Christ , we must consider what in them makes to his scope and purpose , what is agreeable to the nature and condition of Christ , who certainly was a man ; and such certainly is not He which the Psalm speaks of , about the Creation of heaven and earth . And this was well known to them with whom the Apostle had to do . But any one may perceive that these things are spoken gratis , and upon the supposition that Christ was a meer Man , and not God by Nature . When the words themselves ascribing a prae-existence to the World , and Omnipotency unto him , do prove the contrary . What is the scope of the Apostle in the whole discourse under consideration , hath been shewed ; as also how directly this whole Testimony tends to the proof of what he had proposed . It is true , that the words are spoken of him who is God , but no less true , the Apostle being judge , that it is the Son of God who is that God. It is true , that he also was Man , and nothing is ascribed unto him but what belongs unto him , who was Man , but not as he was man. And such was the Creation of Heaven and Earth . The opinion of these men is , that whereas two things are mentioned in the words , the Creation of the world , which was past ; and the dissolution or destruction of it , which was to come , that the latter is assigned unto Christ , but not the former : and for this division of the words , which confessedly is not in the least intimated by the Apostle , he gives these reasons . 1. All the words of the Psalm being manifestly spoken of the high God , and no word in the Psalm declaring Christ to be that God , yet of necessity if these words be applied unto Christ , he must be supposed to be the high God there spoken of . But if this Divine Writer had taken this for granted , he had been eminently foolish to go about to prove by Arguments and Testimonies , that the Creator does excel all creatures . He should use in a matter no way doubtful witnesses no way necessary . This is the first Reason whereby he would prove that the Apostle did not apply the words to Christ , though himself say plainly that he does ; for his Preface to them is , But to the Son he said : Or that if he doth so , he doth it wondrous foolishly ; for such liberty do poor worms take to themselves . That the Psalm so speaketh of the high God , that it directly and peculiarly intends Christ the Son of God , hath been in part declared , and shall farther afterwards be evinced . And the Elogium in these words given unto him proves him to be so . And though he affirm that it was a foolish thing in the Apostle to prove from the works of him that is God , that he is above the Angels , the most glorious of made creatures , yet God himself most frequently from these his works , his Omniscience , Omnipresence , and other Attributes declared in them , proves his excellency in comparison of Idols , which have no existence but in the imagination of men . See Isa. 41.20 , 21 , &c. By this testimony then , the Holy Ghost with infinite Wisdom proves , that he who was made less for a little while than the Angels , in one respect , was absolutely and in his own person infinitely above them , as being the Creator of Heaven and Earth . He addes , Secondly , Those Hebrews to whom he wrote were either perswaded that Christ was God , the Creator of Heaven and Earth , or they were not ; if they were , what need of all these Arguments and Testimonies ? one word might have dispatched this whole controversie , by affirming that Christ was the Creator , Angels creatures , between whom there could be no comparison ; nor any reason to fear that the Law given by the Administration of Angels should be preferred to the Gospel whereof he was the Author : if we shall say the latter , that they did not yet believe it ; how do we suppose that he takes a great deal of pains to little purpose ? for he assures and takes for granted , that that was true which was alone in question . What need He then to prove by so many Arguments that Christ was more excellent than the Angels , and to take that for granted which would have put it out of question , namely that he was God who made heaven and earth . Answ. This Dilemma hath as much force against the other testimonies produced in this Chapter or else-where by the Apostle , as it hath against this ; so that the using of it doth scarce argue that Reverence to the Holy Word of God which is required of us . But the truth is , grant whether of the suppositions you please , nothing of inconveniency as unto the Apostles argumentation will ensue . Let it be granted that they did believe , and that expresly Christ to be God ; Have Believers no need to have their faith confirmed by testimonies out of the Word , that may not so readily occur to themselves ? Have they no need to be strengthned in the faith , especially in such points as were in those days greatly opposed , as was this of the Eternal Glory of the Messiah , concerning which the believing Hebrews had to do with learned and stubborn Adversaries continually . And if the Apostle might have ended the whole controversie , by plainly affirming that he was the Creator of all things , and the Angels creatures ; might he not as well have ended the dispute about his Preheminence above Angels with one word , without citing so many testimonies to prove it ? But had he then unfolded the mysteries of the Old Testament to the Hebrews , which was his design ? Had he manifested that he taught nothing but what was before revealed ( though obscurely ) to Moses and the Prophets , which he aimed to do , thereby to strengthen and confirm in the faith those that did believe , and convince gain-sayers ? Again , suppose some of them to whom he wrote did not yet expresly believe the Deity of Christ , as the Apostles themselves did not for a while believe his Resurrection ; could any more convincing way be fixed on to perswade them thereunto , than by minding them of those testimonies of the Old Testament , wherein the Attributes and Works of God are ascribed unto him ? Nor was it now in question whether Christ was God or no ; but whether he were more Excellent than the Angels that gave the Law : And what more effectual course could be taken to put an end to that Enquiry , than by proving that he made the Heaven and Earth ; that is , producing a testimony , wherein the creation of all things is assigned unto him , is beyond the wisdom of man to invent . 3. He addes , That Christ might be spoken of in this place , either in respect of his Human● Nature , or of his Divine ; if of the former , to what end should he make mention of the creation of Heaven and Earth ; Christ as a man , and as made above the Angels , made not Heaven and Earth . If as God , how could he be said to be made above the Angels ? But the answer is easie ; Christ is said to be made above , and more excellent than the Angels , neither absolutely as God , nor absolutely as man , but as he was God-Man , the Mediator between God and man ; in which respect as Mediator for the discharge of one part of his Office , he was a little while made lower than they ; and so the Creation of Heaven and earth does demonstrate the Dignity of his Person , and the Equity of his being made more excellent than the Angels in his Office. And this fully removes his following exceptions , that the remembring of his Deity could be no argument to prove that the Humanity was exalted above the Angels : for it is not an argument of the Exaltation of his Humanity , but the demonstration of the Excellency of his Person that the Apostle hath in hand . 4. He alledgeth , That it is contrary to the perpetual use of the Scripture , to affirm absolutely of Christ that he created any thing . When any creation is ascribed unto him , it is still applied to him as the immediate cause , and said to be made by him , or in him ; he is no where absolutely said to create . And if he created the world , why did not Moses as plainly attribute that unto him , as the Writers of the New Testament do the new Creation ? Answ. Were it affirmed in this only place that Christ made all things , yet the words being plain and evident , and the thing it self agreeable to the Scripture in other places , and not repugnant to any testimony therein contained , there is no pretence for them who truly reverence the Wisdom and Authority of the Holy Ghost in the Word , to deny the words to be spoken properly and directly : Nor if we may take that course will there be any thing left sacred and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture . Besides , we have shewed already the vanity of that distinction , of God's making things by Christ , as though it denoted any subordination in causality ; nor will the Socinians themselves admit of any such thing , but confute that notion in the Arians . But this is not the only place wherein it is affirmed that Christ made all things that are in the Heaven and the Earth , Joh. 1.1 , 2. Col. 1.16 . v. 3. of this Chapter , with sundry other places affirm the same . For what they exact of Moses , did we not believe that God knew what Revelation of himself became that dark dispensation better than they , we might consider it . But yet there are even in Moses himself many , and his Expositors the Prophets more Testimonies of the Creation of the world by the Word , that is , the Son of God , which have elsewhere been opened and vindicated . 5. He concludes ; That the Order and Method of the Apostles procedure do evince , that this Creation of Heaven and Earth is not attributed unto him . For we see that he proves the excellency of Christ above Angels from his name that he is by the way of eminency called the Son of God ; and then he proceeds to his adoration by Angels ; and in the third place , he goes on to the Kingly Honour and Throne of Christ ; after which he produceth the testimony we insist upon , and then adds the end of that Kingdom which Christ now administreth in the Earth ; to what end in this discourse should he mention the Creation of Heaven and Earth ; when if that be omitted all the series of the discourse agrees and hangs well together ? For having declared the Kingdom of Christ , with the continuance of his person for ever , he asserts an eminent effect of the Kingdom in the abolition of Heaven and Earth , and then the end of that Kingdom it self . But this Analysis of the Apostles discourse , agreeth not to the mind of the Apostle , or his Design in the place ; nor to the Principles of the men that formed it , nor is indeed any thing but vain words , to perswade us that the Apostle did not say that which he did say , and which is written for our instruction : It is not first agreeable to their own Principles ; For it placeth the naming of Christ , the Son of God , and his Adoration by the Angels , as antecedent to his being raised to his Kingly Throne , both which , especially the latter , they constantly make consequent unto it , and effects of it . Nor is it at all agreeable to the Apostles design , which is not to prove by these Testimonies directly that Christ was exalted above Angels ; but to shew the Dignity and Excellency of his person who was so exalted , and how reasonable it is that it should be so ; which is eminently proved by the Testimonie under consideration . For the proof of this Excellency , the Apostle produceth those Testimonies that are given unto him in the Old Testament ; and that as to his Name , his Honour and Glory , and his Works in this place . Neither is there any Reason of ascribing the Destruction of Heaven and Earth unto the Kingly Power of Christ , excluding his Divine Power in their Creation ; for the Abolition of the world , ( if such it is to be ) or the change of it , is no less an effect of Infinite Power than the Creation of it ; nor doth it directly appertain to the Kingdom of Christ , but by accident , as do other works of the Providence of God. These Exceptions then being removed , before we proceed to the Interpretation of the words , we shall see what Evidence may be added unto what we have already offered from the Psalm , to evince and prove , that this whole Testimony doth belong unto him , which were there no other , ( as there are very many ) Testimonies to this purpose , were abundantly sufficient to determine this Controversie . 1. We have the Authority of the Apostle for it , ascribing it unto him ; the word And , in the beginning of the Verse relates confessedly unto ; but unto the Son he saith , v. 8. as if he had said : but unto the Son he saith , thy Throne , O God , is for ever and ever ; and to the Son he said , Thou O God , in the beginning hast founded the earth . Again , the whole Testimony speaks of the same person : there being no colour of thrusting another person into the Text not intended in the beginning : so that if any part of what is spoken do belong to Christ , the whole of necessity must do so . To suppose that in this sentence , thou hast laid the Foundation of the earth , and thou shalt fold them up as a garment , that one person is understood in the first place , another in the latter , no such thing being intimated by the Psalmist or the Apostle , is to suppose what we please , that we may attain what we have a mind unto . One person is here certainly and only spoken unto ; if this be the Father , the words concern not Christ at all , and the Apostle was deceived in his Allegation of them ; if the Son , the whole is spoken of him , as the Apostle affirms . Nor 3. Can any Reason be assigned why the latter words should be attributed to Christ , and not the former . They say it is because God by him shall destroy the world , which is the thing in the last words spoken of ; but where is it written that God shall destroy the world by Christ ? If they say in this place ; I say then Christ is spoken to , and of in this place ; and if so , he is spoken of in the first words and thou Lord , or not at all ; Besides , to whom do those closing words belong , but thou a●● the same , and thy years fail not ? If these words are spoken of Christ , it is evident that all the foregoing must be so also ; for his enduring the same , and the not failing of his years ; that is , his Eternity is opposed to the Creation and temporary duration of the world . If they say , that they belong unto the Father primarily , but are attributed unto Christ , as that of changing or abolishing the world , because the Father doth it by him , I desire to know what is the meaning of these words , thou art the same by Christ ? and thy years fail not by Christ ? Is not the Father Eternal but in the man Christ Jesus ? If they say , that they belong not at all to Christ ; then this is the summ of what they say ; the beginning of the words , and the close of them , if spoken of Christ would prove his Infinite Power , Eternity and Divine Nature ; One passage there is in the words which we suppose will not do so , therefore we will grant , that that passage concerneth him , but not the beginning , nor end of the testimony , though spoken undeniably of the same person ; which whether it becomes men professing a Reverence of the Word of God is left to themselves to judge . Besides , should we grant all these suggestions to be true , the Apostle by his citing of this Testimony would prove nothing at all to his purpose , no not any thing toward that which they affirm him to aim at ; namely , that he was made more excellent than the Angels : For whence out of these words shall any such matter be made to appear ? they say in that by him God will fold up the Heavens as a Vesture ; but First , No such thing is mentioned nor intimated . He who made them , is said to fold them ; and if they say that from other places it may be made to appear , that it shall be done by Christ ; then as this place must be laid aside as of no use to the Apostle , so indeed there is nothing ascribed to Christ , but what the Angels shall have a share in , and that probably the most principal ; namely in folding up the Creation as a garment , which is a work that servants are employed in , and not the King , or Lord himself . Indeed he that shall without prejudice consider the Apostles Discourse , will find little need of Arguments to manif●st whom he applyes this Testimony unto . He calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the beginning , using that word which perpetually in the New Testament denotes the Lord Christ , as plainly expounding the Text so far , as to declare of whom it speaks . Nor doth this Testimony ascribe any thing to him , but what in general he had before affirmed of him ; namely , that by him the worlds were made ; nor was it ever heard of , that any man in his right wits should cite a Testimony to confirm his purpose , containing words that were never spoken of him to whom he applyes them ; nor is there scarce any thing in them , that can tolerably be applyed unto him ; and the most of it would declare him to be that which he is not at all : so that the words as used to his Purpose must needs be both false and ambiguous . Who then can but believe on this Testimony of the Apostle , that Christ the Lord made Heaven and Earth ; and if the Apostle intended not to assert it , what is there in the Text or near it , as a buoy to warn men from running on a shelf , there where so fair an harbour appears unto them ? From all that hath been said it is evident , that this whole Testimony belongs to Christ , and is by the Apostle asserted so to do . Proceed we now to the Interpretation of the Words ; The Person spoken of , and spoken unto in them ; is the Lord ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou Lord. The words are not in the Psalm in this Verse , but what is spoken is referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my God , I said , O my God ; take me not away in the midst of my dayes ; comforting himself under the consideration of the frailty and misery of his Life , with the thoughts and faith of the Eternity and Power of Christ. For be our Lives never so frail , yet as to life eternal , because he liveth we shall live also ; and he is of Power to raise us up at the last day , John 14.19 . 1 Cor. 15. and that is the ground of all our consolation against the brevity and misery of our lives . Whereby it also further appears , that it is the Lord Christ whom the Psalmist addresses himself unto ; for from the absolute consideration of the Omnipotency and Eternity of God , no consolation can be drawn . And indeed , the people of the Jews having openly affirmed that they could not deal immediately with God , but by a Mediator , which God eminently approved in them , wishing that such an heart would alwayes abide in them , Deut. 5.25 , 26 , 27 , 28 , 29. So as he suffered them not to approach his typical presence between the Cherubims , but by a typical Mediator , their High Priest ; so also were they instructed in their real approach unto God , that it was not to be made immediately to the Father , but by the Son , whom in particular the Apostle declares the Psalmist in this place to intend . Concerning thi● Person or the Lord he affirms two things ; or attributes two things unto him ; 1. The Creation of Heaven and Earth : 2. The Abolition or change of them : from that Attribution he proceeds to a comparison between him and the most glorious of his creatures ; and that as to Duration or Eternity : Frailty and Change in and of himself , one of the creatures , being that which in particular be addresseth himself to the Lord about . 2. The Time or season of the Creation is first intimated ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the beginning , or as the word is here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old ; before they were , or existed . They had their being and beginning from thee ; of old they were not ; but in thy season thou gavest Existence or being unto them . Verse 10. Thou hast laid the foundation of the Earth , and the Heavens are the works of thy hands . TWo things are observable in this Expression of the Creation of all things : ( 1. ) The Distribution made of them into Heaven and Earth ; being distinctly mentioned . In the consideration of the works of God , to admire his Greatness Power and Wisdom in them , or to set forth his praise for them , it is usual in the Scripture to distribute them into parts , the more to fix the Contemplation of the mind upon them , and to excite it unto Faith Admiration and Praise . So dealeth the Psalmist with the works of Gods Providence in bringing the Children of Israel out of Aegypt , Psal. 136. He takes as it were , that whole curious work into its several pieces , and subjoyns that Inference of praise to every one of them , for his mercy endureth for ever . And so he dealeth with the works of Creation , Psal. 19. and in sundry other places . ( 2. ) What is peculiar in the Expressions with respect unto each of them . Of the Earth it is said , he founded it ; because of its stability and unmoveableness ; which is the Language of the Scripture ; He set it fast , he established it , that it should not be moved for ever . It may be also the whole Fabrick of Heaven and Earth is compared to an Aedifice or Building ; whereof the Earth as the lowest and most depressed part is looked on as the Foundation of the whole ; but the stability , unmoveableness and firmness of it , is that which the word expresseth , and which is most properly intended . ( 2. ) Of the Heavens , that they are the Works of his hands ; alluding to the curious frame and garnishing of them with all their Host or Glorious Lights wherewith they are adorned . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Job 26.13 . ) the beautifulness , adorning , or garnishing of the Heavens , in the Curious Glorious forming and fashioning of them , is that which in a way of Distinction the Psalmist aims to express in these words , the Heavens are the works of thy hands ; that which thy Hands , thy Power with infinite Wisdom hath framed so as to set off , and give lustre and beauty to the whole Fabrick ; as a Master-Workman doth the upper and more noble parts of his building ; This is the first thing assigned to the Lord in this Testimony of his Glory . The second is in the Change or Abolition of them . Most suppose that the Heavens and the Earth at the last day shall only be changed , altered , or renewed , as to their quality and beauty ; some that they shall be utterly destroyed , consumed and abolished . The discussing of that doubt belongs not directly to the Interpretation or Exposition of this place ; neither sense of the words conducing particularly to the Apostles purpose and design in reciting this Testimony . It is enough to his Argument , that the work which was of old in the Creation of the world , and that which shall be in the mutation or abolition of it , which is no less an effect of Infinite Power then the former is ascribed unto the Lord Christ. What ever the work be , he compares them to a Garment no more to be used , or at least not to be used in the same kind wherein it was before ; and the work it self to the folding up , or rolling up of such a garment , intimating the Greatness of him by whom this work shall be performed , and the facility of the work unto him . The whole Creation is as a Garment , wherein he shews his Power cloathed unto men . Whence in particular he is said to cloath himself with Light as with a Garment . And in it , is the hiding of his power : hid it is , as a man is hid with a garment ; not that he should not be seen at all , but that he should not be seen perfectly , and as he is ; it shews the man , and he is known by it ; but also it hides him that he is not perfectly or fully seen . So are the works of Creation unto God ; he so far makes them his garment or cloathing , as in them to give out some instances of his Power and Wisdom ; but He is also hid in them , in that by them no creatures can come to the full and perfect knowledge of him . Now when this work shall cease , and God shall uncloath or unvail all his glory to his Saints , and they shall know him perfectly , see him as he is , so far as a created nature is capable of that comprehension , then will he lay them aside , and fold them up , at least as to that use , as easily as a man layes aside a garment that he will wear or use no more . This lyes in the Metaphor . On this Assertion he insinuates a Comparison between this glorious fabrick of Heaven and Earth and him that made them , as to Durableness and Stability ; which is the thing he treats about , complaining of his own misery or mortality . For the Heavens and the Earth , he declares that they are in themselves of a flux and perishing nature ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isti , they shall perish . The word immediately relates to the Heavens , but by the figure Zeugma comprehends and takes in the Earth also ; the Earth and the Heavens shall perish . This fading nature of the fabrick of Heaven and Earth with all things contained in them , he sets forth , First , By their future End , they shall perish : Secondly , Their tendency unto that end ; they wax old as a garment . By their perishing the most understand their perishing to their present condition and use , in that Alteration or change that shall be made of them . Others their utter Abolition . And to say the truth , it were very hard to suppose that an Alteration only , and that to the better , a change into a more glorious condition , should be thus expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word , as the Greek also , being alwayes used in the worst sense for a perishing by a total Destruction . Their tendency unto this condition is their waxing old as a garment . Two things may be denoted in this Expression ; 1. The gradual Decay of the Heavens and Earth waxing old , worse , and decaying in their worth and use ; 2. A near Approximation , or drawing nigh to their End and Period . In this sense , the Apostle in this Epistle affirms that the Dispensation of the Covenant which established the Judaical Worship and Ceremonies did wax old and decay , Chap. 8.13 . Not that it had lost any thing of its first Vigour Power and Efficacy before its Abolition . The strict Observation of all the Institutions of it by our Saviour himself , manifests its Power and Obligation to have continued in its full force . And this was typified by the continuance of Moses in his full strength and vigour , untill the very day of his death . But he sayes , it was old and decayed , when it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near to a disappearance , to its End , Period , and an utter uselesness , as then it was ; even as all things that naturally tend to an end , do it by Age and decayes . And in this , not the former sense are the Heavens and Earth said to wax old , because of their tendency to that period , which either in themselves , or as to their use , they shall receive ; which is sufficient to manifest them to be of a changeable perishing nature . And it may be , that it shall be with these Heavens and Earth at the last day , as it was with the Heavens and Earth of Judaical Institutions ( for so are they frequently called , especially when their dissolution or abolition is spoken of ) in the day of Gods creating the new Heavens and the Earth in the Gospel according to his promise . For though the use of them and their power of obliging to their Observation was taken away and abolished , yet are they kept in the world , as abiding monuments of the Goodness and Wisdom of God in teaching his Church of old . So may it be with the Heavens and Earth of the old creation ; though they shall be laid aside at the last day from their use , as a Garment to cloath and teach the Power and Wisdom of God to men , yet may they be preserved as eternal monuments of them . In opposition hereunto it is said of Christ , that he abideth , he is the same , and his years fail not . One and the same thing is intended in all these Expressions ; even his Eternal and absolutely immutable Existence . Eternity is not amiss called a nunc stans ; a present existence wherein , or whereunto , nothing is past or future ; it being alwayes wholly present in and to its self . This is expressed in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou standest , abidest , endurest , alterest not , changest not : The same is also expressed in the next words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art he , or art the same , or as the Syriack hath it ; the same that thou art . There is an Allusion in these words unto , if not an expression of that name of God , I am ; that is , who is of himself ; in himself alwayes absolutely and unchangeably the same . And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tu ipse , the Hebrews reckon as a distinct name of God. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all the same name of God , expressing his Eternal and immutable self-subsistence . The last Expression also though Metaphorical is of the same importance . Thy years fail not . He who is the same Eternally , properly hath no years which are a measure of transient time , denoting its Duration , Beginning and Ending . This is the measure of the world , and all things contained therein . Their Continuance is reckoned by years . To shew the Eternal subsistence of God in Opposition to the frailty of the world , and all things created therein ; it is said , his years fail not ; that is , theirs do and come to an end ; of his Being and Existence there is none . How the Apostle proves his Intendment by this Testimony hath been declared in the opening of the words , and the force of it unto his purpose lyes open to all ; we may now divert unto those Doctrinal Observations which the words offer unto us . As , I. All the Properties of God , considered in the Person of the Son the head of the Church , are suited to give Relief Consolation and supportment unto Believers in all their distresses . This Truth presents it self unto us from the use of the words in the Psalm , and their Connection in the design of the Psalmist . Under the consideration of his own mortality and frailty , he relieves himself with thoughts of the Omnipotency and Eternity of Christ ; and takes Arguments from thence to plead for relief . And this may a little further be unfolded for our use in the ensuing Observations . 1. The Properties of God are those whereby God makes known himself to us ; and declares both what he is , and what we shall find him to be in all that we have to deal with him : He is infinitely Holy , Just , Wise , Good , Powerful , &c. And by our Apprehension of these things , are we lead to that Acquaintance with the Nature of God which in this life we may attain , Exod. 34.5 , 6 , 7. 2. God oftentimes declares and proposeth these properties of his nature unto us for our supportment Consolation and Relief in our Troubles , Distresses and endeavours after Peace and Rest to our souls . Isa. 40.27 , 28 , 29 , 30 , 31. 3. That since the Entrance of sin , these Properties of God absolutely considered will not yield that Relief and satisfaction unto the souls of men , which they would have done and did , whilest man continued obedient unto God according to the Law of his Creation . Hence Adam upon his sin knew nothing that should encourage him to expect any help pity or relief from him , and therefore fled from his presence and hid himself . The Righteousness , Holiness , Purity and Power of God all infinite , eternal , unchangeable , considered absolutely , are no way suited to the Advantage of sinners in any condition , Rom. 1.32 . Heb. 1.12 . 4. These Properties of the Divine Nature are in every person of the Trinity entirely ; so that each Person is so infinitely holy , just , wise , good and powerful , because each person is equally partaker of the whole Divine Nature and Being . 5. The Person of the Word , or the Eternal Son of God , may be considered either absolutely as such , or as designed in the Counsel , Wisdom and Will of the Father , by and with his own Will and Consent , unto the work of Mediation between God and Man , Prov. 8.22 , 27 , 28 , 29 , 30 , 31. And in him as such , it is that the Properties of the nature of God are suited to yield relief unto Believers in every condition : For , 1. It was the Design of God in the Appointment of his Son to be Mediator to retrieve the communion between himself and his creature that was lost by sin . Now man was so created at first , as that every thing in God was suited to be a Reward unto him , and in all things to give him satisfaction . This being wholly lost by sin , and the whole Representation of God to man becoming full of dread and terror , all gracious intercourse in a way of special love on the part of God , and spiritual willing Obedience on the part of man was intercepted and cut off . God designing again to take sinners into a communion of Love and Obedience with himself , it must be by Representing unto them his blessed Properties as suited to their encouragement , satisfaction and reward . And this he doth in the Person of his Son , as designed to be our Mediator , Heb. 1.2 , 3. For , 2. The Son is designed to be our Mediator , and the Head of his Church , in a way of Covenant , wherein there is an Engagement for the exerting of all the Divine Properties of the nature of God for the Good and Advantage of them , for whom he hath undertaken , and whom he designed to bring again into favour and communion with God. Hence Believers do no more consider the Properties of God in the Person of the Son absolutely , but as engaged in a way of Covenant for their Good , and as proposed unto them for an everlasting satisfactory Reward . This is the ground of his calling upon them so often to behold see and consider him ; and thereby to be refreshed . They consider his Power , as he is mighty to save : His Eternity , as he is an everlasting Reward ; his Righteousness , as faithful to justifie them : All his Properties , as engaged in Covenant for their Good and Advantage . What ever he is in himself , that he will be to them in a way of Mercy . Thus do the holy Properties of the Divine Nature become a means of supportment unto us , as considered in the Person of the Son of God. And this is , 1. A great encouragement unto Believing ; The Lord Christ as the Wisdom of God inviting sinners to come in unto him , and to be made partakers of him , layes down all his Divine Excellencies as a motive thereunto , Prov. 8.14 , 15 , &c. For on the account of them , he assures us that we may find Rest Satisfaction and an abundant Reward in him . And the like invitation doth he give to poor sinners , Isa. 45.22 . Look unto me , and be saved all the ends of the Earth , for I am God , and there is none else . They may justly expect Salvation in him who is God , and in whom all Divine Attributes are proposed to their Benefit ; as they find who come unto him , v. 24.25 . The consideration hereof prevents all the Fears , and answers all the Doubts of them that look up unto him . 2. An instruction how to consider the Properties of God by faith for our Advantage , that is , as engaged in the Person of the Son of God for our Good. Absolutely considered they may fill us with dread and terror , as they did them of old , who concluded when they thought they had seen God , or heard his voyce , that they should dye . Considered as his Properties , who is our Redeemer , they are alwayes relieying and comforting , Isa. 54.4 , 5. II. The whole Old Creation , even the most glorious parts of it , hastening unto its period , at least of our present interest in it , and use of it , calls upon us not to fix our hearts on the small perishing shares which we have therein , especially since we have him who is Omnipotent and Eternal for our Inheritance . The Figure or fashion of this world , the Apostle tells us , is passing away ; that lovely Appearance which it hath at present unto us ; it is hastening unto its period , it is a fading dying thing , that can yield us no true satisfaction . III. The Lord Christ the Mediator , the Head and Spouse of the Church ; is infinitely exalted above all creatures whatever , in that he is God over all , Omnipotent and Eternal . IV. The whole World , the Heavens and Earth , being made by the Lord Christ , and being to be dissolved by him , is wholly at his disposal , to be ordered for the good of them that do believe . And therefore , V. There is no just cause of fear unto Believers , from any thing in Heaven or Earth , seeing they are all of the making , and at the disposal of Jesus Christ. VI. Whatever our changes may be , inward or outward , yet Christ changing not , our eternal condition is secured , and relief provided against all present troubles and miseries . The Immutability and Eternity of Christ is the spring of our consolation and security in every condition . The summ of all is , that , VII . Such is the frailty of ▪ the nature of man , and such the perishing condition of all created things , that none can ever obtain the least stable consolation , but what ariseth from an interest in the Omnipotency Soveraignty and Eternity of the Lord Christ. This I say is that which the words insisted on as they are used in the Psalm do instruct us in ; and this therefore we may a little farther improve . This is that which we are instructed in by the Ministry of John Baptist , Isa. 40.6 , 7 , 8. The voyce cryed , all flesh is grass , and all the goodliness thereof is as the flower of the field ; the grass withereth , and the flower fadeth , because the Spirit of God bloweth upon it ; surely the People is grass : The grass withereth , the flower fadeth , but the word of our God shall stand for ever . All is grass , fading grass ; though it bloom and appear goodly for a little season , yet there is no continuance , no consistency in it . Every Wind that passeth over it , causeth it to wither : This is the best of flesh ; of all that in and by our selves , we are , we do , we enjoy , or hope for . The Crown of the Pride of man , and his glorious Beauty , is but a fading flower , Isa. 28.1 . What Joy , what Peace , what Rest can be taken in things that are dying away in our hands , that perish before every breath of Wind that passeth over them ? Where then shall this poor Creature , so frail in its self , in its Actings , in its Enjoyments , seek for Rest , Consolation and satisfaction ? in this alone , that the Word of the Lord abides for ever ; in the eternally abiding Word of God ; that is , the Lord Jesus Christ as preached in the Gospel : so Peter applyes these words , 1 Ep. 1.25 . By an Interest in him alone , his Eternity and Unchangeableness , may relief be obtained against the consideration of this perishing dying state and condition of all things . Thus the Psalmist tells us , that verily every man living in his best estate is altogether vanity , Psal. 39.5 . and thence takes the Conclusion now insisted on , v. 7. And now Lord , seeing it is thus : Seeing this is the condition of mankind , what is thence to be looked after ? What is to be expected ? nothing at all ; not the least of use or comfort ? What wait I for ? My hope is in thee ; from thee alone as a God Eternal , pardoning and saving , do I look for Relief . Man indeed in this Condition seeks oftentimes for satisfaction from himself , from what he is , and doth , and enjoyes ; and what he shall leave after him ; comforting himself against his own frailty with an Eternity that he fancieth to himself in his Posterity , and their Enjoyment of his Goods and Inheritance ; So the Psalmist tells us , Psal. 49.11 . Their inward thought is , that their Houses shall continue for ever , and their dwelling places unto all generations ; and they call their Lands after their own names . They see indeed that all men dye , Wise men and Fools , v. 10. and cannot but from thence observe their own frailty . Wherefore they are resolved to make provision against it ; they will perpetuate their Posterity , and their Inheritance . This they make use of to relieve them in their inmost Imaginations . But what censure doth the Holy Ghost pass upon this Contrivance , v. 12. Nevertheless , saith he , notwithstanding all these imaginations , Man being in honour abideth not , he is like the Beasts that perish ; which he farther proves , v. 17 , 18 , 19 , 20. shewing fully that he himself is no way concerned in the imaginary perpetuity of his Possessions ; which as they are all of them perishing things , so himself dyes and fades away , whilest he is in the contemplation of their Endurance . And the Truth proposed may be farther evidenced by the ensuing considerations . 1. Man was made for Eternity . He was not called out of nothing , to return unto it again . When he once is , he is for ever ; not as to his present state , that is frail and changeable ; but as to his Existence in one condition or other . God made him for his Eternal Glory , and gave him therefore a subsistence without End. Had he been created to continue a day , a moneth , an year , a th●usand years , things commensurate unto that space of time might have afforded him satisfaction . But he is made for ever . 2. He is sensible of his Condition . Many indeed endeavour to cast off the thoughts of it : They would faign hope that they shall be , no longer than they are here . In that case they could find enough as they suppose to satisfie them , in the things that are like themselves . But this will not be ; They find a Witness in themselves to the contrary ; somewhat that assures them of an after-reckoning ; and that the things which now they do , will be called over in another world . Besides the conviction of the Word with them that enjoy it , puts the matter out of question . They cannot evade the Testimony it gives unto their eternal subsistence . 3. Hence men are exposed to double trouble and perplexity . First , That whereas their Eternal subsistence , as to the Enjoyment of good or bad , depends upon their present Life , that that is frail , fading , perishing . They are here now , but when a few dayes are come and gone , they must go to the place from whence they shall not return . They find their subsistence divided into two very unequal parts , a few dayes and Eternity ; and the latter to be regulated by the former . This fills them with Anxiety , and makes them sometimes weary of life , sometimes hate it , alwayes almost solicitous about it , and to bewail the frailty of it . Secondly , That no perishing thing will afford them Relief or supportment in this Condition . How should it ? They and these are parting every moment , and that for Eternity . There is no comfort in a perpetual taking leave of things that are beloved . Such is the life of man as unto all earthly Enjoyments . It is but a parting with what a man hath ; and the longer a man is about it , the more trouble he hath with it . The things of this Creation will not continue our lives here , because of our frailty ; they will not accompany us unto Eternity , because of their own frailty ; we change , and they change ; we are Vanity , and they are no better . 4. An interest in the Omnipotency Soveraignty and Eternity of the Lord Christ will yield a soul relief and satisfaction in this Condition . There is that in them , which is suited to relieve us under our present frailty , and to give satisfaction unto our future Eternity . For , 1. What we have not in our selves , by an interest in Christ we have in another . In him we have Stability and Unchangeableness : For what he is in himself he is unto us , and for us . All our concernments are wrapped up and secured in him . He is ours , and though we in our own persons change , yet he changeth not , nor our interest in him which is our life , our All. Though we dye , yet he dyeth not ; and because he liveth , we shall live also . Though all other things perish and pass away , that we here make use of , yet he abideth a blessed and satisfying portion unto a believing soul. For as we are his , so all his is ours ; only laid up in him , and kept for us in him . So that under all Disconsolations that may befall us from our own frailty and misery , and the perishing condition of outward things , we have sweet relief tendered us in this , that we have all good things treasured up for us in him . And Faith knows how to make use of all that is in Christ , to the comfort and supportment of the soul. 2. When our frailty and changeableness have had their utmost effect upon us ; when they have done their worst upon us , they only bring us to the full Enjoyment of what the Lord Christ is unto us , that is an exceeding great Reward , and a full satisfaction unto Eternity . Then shall we live for ever in that which we now live upon ; being present with him , beholding his Glory , and made partakers of it . So that both here , and hereafter , there is relief , comfort and satisfaction for Believers laid up in the Excellencies of the Person of Jesus Christ. And this should teach us , 1. The misery of those who have no interest in him ; and have therefore nothing to relieve themselves against the evils of any condition . All their hopes are in this life ; and from the Enjoyments of it . When these are once past , they will be Eternally and in all things miserable ; miserable beyond our Expression , or their Apprehension . And what is this life ? a vapour that appeareth for a little while : What are the enjoyments of this life ? dying perishing things , and unto them , fuell to Lust , and so to Hell. Suppose they live twenty , thirty , forty , sixty years ; yet every day they fear , or ought to fear , that it will be their last . Some dye ost every day from the first to last , of the utmost extent of the life of man : so that every day may be the last to any one ; and whose then will be all their treasures of earthly things . And the Relief which men have against the tormenting fears that the frailty of their condition doth expose them unto , is no whit better than their troubles . It is sinful security , which gives the fulness of their misery an advantage to surprize them , and themselves an advantage to aggravate that misery , by the increase of their sin . In the mean time spes sibi quisque ; every ones hope is in himself alone ; which makes it perpetually like the giving up of the ghost . Surely the contentment that dying man can take in dying things , is very contemptible . We must not stay to discover the miseries of the life of man , and the weakness of the comforts and joyes of it : But what ever they be , what becomes of them , when they have serious thoughts of their present frailty , and future Eternity ? This following Eternity is like Pharaohs lean kine , which immediately devours all the fat pleasures of this present life , and yet continues as lean and miserable as ever . The Eternal misery of men will not be in the least eased , yea , it will be greatned by the Enjoyments of this life , when once it hath devoured them . And this is the portion of them that have no interest in the Eternity and Immutability of the Son of God. Their present frailty makes them continually fear Eternity , and their fear of Eternity embitters all things that they should use for the relief of their frailty ; and that security which they provide against both , encreaseth their misery , by sin here , and suffering hereafter . 2. This also will teach us how to use these earthly things ; how dying Persons should use dying creatures . That is , to use them for our present service and necessity , but not as those that look after rest or satisfaction in them , which they will not afford us . Vse the world , but live on Christ. 3. Not to despond under a sense of our present frailty ; we see what blessed relief is provided against our fainting on that account . Verse XIII . THe next Verse contains the last Testimony produced by the Apostle for the confirmation of the Preheminence of the Lord Christ above Angels , in the words ensuing . Ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is no difference about the reading of these words . As they are here expressed by the Apostle , so are they in the Translation of the LXX , and the Original Text is exactly rendred by them . Verse 13. But unto which of the Angels said he at anytime , Sit thou on my right hand , until I make ( put , place ) thine enemies thy foot-stool , ( the foot-stool of thy feet . ) The usefulness of this testimony for the confirmation of the Dignity and Authority of the Messiah , is evidenced by the frequent quotation of it in the New Testament ; as by our Saviour himself , Matth. 22.42 . by Peter , Acts 2.34 , 35. and twice by our Apostle in this place , and 1 Cor. 15.28 . As the words are here used we may consider the Introduction of the Testimony , and the Testimony it self . The Introduction of the Testimony is by way of Interrogation ; Vnto which of the Angels said he at any time ? And herein three things may be observed . 1. That in the Interrogation , a vehement negation is included ; He said not at any time to any Angels ; he never spake these words or the like concerning them : there is no testimony unto that purpose recorded in the whole Book of God. The way of Expression puts an emphasis upon the denial . And the speaking here relates unto what is spoken in the Scripture , which is the only means of our knowledge , and rule of our faith in these things . 2. That he makes application of this testimony to every Angel in heaven severally considered . For whereas he had before sufficiently proved the Preheminence of the Messiah above the Angels in general , to obviate their thoughts about the especial Honour and Dignity of any one or more Angels , or Angels in a singular manner , such as indeed they conceived , he applies the present testimony to every one of them singly and individually considered . Vnto which of the Angels said he at any time ? 3. A tacit Application of this testimony unto the Son , or the Messiah ; unto the Angels he said not , but unto the Son he said , Sit thou on my right hand . That the testimony it self doth clearly prove the intendment of the Apostle , provided the words were originally spoken of him , or to him , unto whom they are applied , is beyond all exceptions . For they contain an Elogium of him of whom they are spoken , and an assignation of Honour and Glory to him , beyond what ever was or can be ascribed unto any Angel what ever . It remains therefore that this be first proved , and then the importance of the testimony it self explained . 1. For those that believe the Gospel , the Authority of the Lord Christ and his Apostles applying this testimony unto him , is sufficient for their conviction . By our Saviour as was observed it is applied unto the Messiah in Thesi , Matth. 22.42 , 43 , 44. And had not this been generally acknowledged by the Scribes and Pharisees , and whole Church of the Jews , as it had not been to his purpose to have mentioned it , so they had not been reduced unto that conviction and shame by it as they were . The Apostles apply it unto the true Messiah in Hypothesi ; and herein doth our faith rest . 2. But a considerable part of the controversie which we have with the Jews relating much unto this Psalm , we must yet farther clear the application of it unto the Messiah from their exceptions . Of the Targum or Chaldee Paraphrase there are two Copies , one printed in Arias Bible , the other in the Basil Edition by Buxtorf . The Title of the Psalm in both of them is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A song by the hand of David . And the beginning of it is thus rendred by the former of them , The Lord said by his word that he would give me the Kingdom , because I studied the doctrine of the Law of his right hand ; wait thou until I make thine enemies thy foot-stool . By the other thus , The Lord said by his word , that he would appoint me the Lord of all Israel ; but he said unto me again , Stay for Saul who is of the Tribe of Benjamin until he die , for a Kingdom will not admit of a Companion ; and after that I will make thine enemies thy foot-stool . Besides what appears from other considerations , it is hence sufficiently evident , that this Targum was made after the Jews began to be exercised in the controversie with Christians , and had learned to corrupt by their glosses all the testimonies given in the Old Testament unto the Lord Christ , especially such as they sound to be made use of in the New. Their corrupting of the sense of the Holy Ghost in this place by a pretended Translation , is openly malitious against evident light and conviction . The Psalm they own from the Title to be written by David , but they would have him also to be the subject of it , to be spoken of in it . And therefore those words , The Lord said unto my Lord , they translate , The Lord said unto me ; which assertion is contrary to the Text , and false in it self ; for who ever were the Pen-man of the Psalm , he speaks of another person . The Lord said unto my Lord ; say they , The Lord said unto me . And thereunto are annexed those imaginations about studying the Law , and waiting for the death of Saul , which in no case belongs to the Text or matter in hand . Others therefore to avoid this Rock affirm , that the Psalm speaks of David , but was not composed by him , being the work of some other who calls him Lord. So David Kimchi on the place . And this he endeavours to prove from the inscription of the Psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is saith he , A Psalm spoken to David ; for it denotes the third , and not the second Case or variation of Nouns . But this is contrary to the use of that Prefix throughout the whole Book of Psalms ; and if this observation might be allowed , all Psalms with this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , le David , which are the greatest part of those composed by him , must be adjudged from him , contrary to the received sense and consent of Jews and Christians . But fully to manifest the folly of this pretence and that the Author of it contradicted his own light out of hatred unto the Gospel , there are sundry Psalms with this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , le David , which are expresly affirmed to be composed and sung by him unto the Lord ; as Psal. 18. whose Title is , To the chief Musician , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( where the Prefix is repeated ) to David the servant of the Lord , who spake unto the Lord the words of this song . So directly do the modern Rabbins contradict their own light , out of hatred unto the Gospel . Evident then it is that David is not treated of in this Psalm , in that he being the Pen-man of it , calleth him his Lord ; concerning whom he treats . Besides , to omit other instances of alike cogency , how or when did God swear unto David that he should be a Priest , and that for ever after the order of Melchisedeck ? The Jews knew well enough that David had nothing to do with the Priesthood . So that David had no concernment in this Psalm , but only as he was the Pen-man of it . He was not herein so much as a Type of the Messiah , but speaks of him as his Lord. Wherefore others of them , as Jarchi , and Lipman , and Nizzachon affirm ▪ that it is Abraham who is spoken of in this Psalm , of whom the one says it was composed by Melchizedech , the other by his servant Eliezer of Damascus . But the fondness of these presumptuous figments is evident . Melchiz●dech on all accounts was greater than Abraham , above him in Degree , Dignity and Office , as being a King and Priest of the High God , and therefore blessed him , and received Tithes of him ; and on no account could call him his Lord. Eliezer did so , being his servant , but how could he ascribe unto him the sitting at the Right Hand of God ? how the sending forth the rod of his power from Sion ? how being a Priest for ever after the order of Melchizedeck , or indeed any one thing mentioned in the Psalm ? These things deserve not to be insisted on , but only to manifest the woful pretences of the present Judaical infidelity . It appears from the Dialogue of Justin Martyr with Trypho , that some of them of old applied this Psalm to Hezekiah . But not one word in it can rationally be conceived to respect him , especially that Which is spoken about the Priesthood utterly excludes him ; seeing his Great Grand-father a man of more power than himself , was smitten with Leprosie , and lost the Administration of his Kingdom for one single attempt to invade that Office , 2 Chron. 26. It remains then that this Psalm was written concerning the Messiah and him alone , for no other subject of it can be assigned . And this use in our passage we may make of the Targum , that whereas those words , The Lord said , do not intend a word spoken , but the stable purpose or decree of God ; as Psal. 2. v. 7. its Author hath rendred them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord said in or by his word ; that is his Wisdom , his Son , with whom and to whom he speaks , and concerning whom his Decree and Purpose is here declared . It remaineth only that we consider the Objections of the Jews against our Application of this Psalm unto the Messiah . And these are summed up by Kimchi in his Exposition of the Text. The Hereticks , saith he , expound this Psalm of Jesus ; and in the first verse they say the Father and Son are designed ; and they read Adonai with Camets under Nun , in which use the true God is signified by that Name . And verse the third , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read Chirick under Ain , so making it signifie with thee . And what is there said of the beauty of Holiness , they ascribe unto that which is from the womb . But in all Copies that are found , from the rising of the Sun to the going down of it , Chiric is with Nun in Adoni , and Patha with Ain in Hammeka . And Gerolmus ( Hierom ) erred in his Translation . And for the errour , if the Father and Son be the God-head , how doth one stand in need of the other ? and how can he say unto him , Thou art a Priest ? He is a Priest who offers sacrifice , but God doth not . Of the like nature are the rest of his exceptions unto the end of his Notes on that Psalm . To this Lipman addes a bitter blasphemous discourse about the application of those words , from the womb , v. 3. unto the womb of the blessed Virgin. Answ. Our cause is not at all concerned in these mistakes , whether of Jews or Christians . For the Jews , their chief enmity lies against the Deity of our Lord Jesus Christ , and therefore what ever testimony is produced concerning him , they presently imagine that it is for the proof of his Divine Nature . This lies at the bottom of these exceptions of Kimchi . Hence he conceives , that our argument from this place lies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the pointing it with Camets , Adonai , so making it to be the proper Name of God ; when we acknowledge that it is Adoni pointed with Chiric , and signifies my Lord ; so it is rendred by the Evangelist , Matth. 22. v. 45. so by the LXX . and by Hierom , Domino meo . And the argument of our Saviour lies not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that he being the Son of David was also then the Lord of David , which he could no otherwise be but upon the account of his Divine Nature . In the words reflected on by Kimchi , it is confessed that there have been mistakes amongst Translators and Expositors . Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the Vulgar from them tecum principium , with thee is the beginning ; which hath misled many Expositors . But Kimchi knew that Hierom had translated them , Populi tui duces spontanei , Thy people shall be willing leaders : giving both the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though one would suffice ; Thy people are , or shall be willing . But this pertains not to the cause under consideration . In like manner have those other words been misrendred by the same Translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the LXX ; and the Vulgar , Exutero ante luciferum genui te ; From the womb before the morning Star have I begotten thee ; which gave occasion to many uncouth Expositions , in Justin Martyr , Tertullian , Epiphanius , Austin , and others . But the words are rightly rendred , The dew of thy birth is from the womb of the morning ; and express the rise and flourishing of the Kingdom of the Messiah . These things prove indeed that it is dangerous to interpret the Scripture without heedful attending unto the Original Text ; but that the Messiah is not intended in this Psalm , they prove not . For what they farther object on our supposition of the Divine Nature of Christ , That there was no need that God should promise God his assistance , it is but an open effect of their ignorance or malice . Assistance is not promised the Messiah as God , but as made Man for our sakes ; and so as a Priest did he offer that Sacrifice without an interest wherein both they and we must eternally perish . To conclude this discourse , we have many of their own Masters concurring with us in the assignation of this Psalm unto the Messiah ; and to that purpose they freely express themselves , when their minds are taken off from the consideration of the difference that they have with Christians . Thus the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his signs of the coming of the Messiah : Armillus shall stir up all the world , saith he , to war against the Messiah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom the holy God shall not compel to war , but shall only say unto him , Sit thou at my right hand ; referring unto this place . So Saadias Gaon , on Dan. 7.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This is Messiah our righteousness , as it is written , The Lord said unto my Lord , Sit thou on my right hand . They affirm the same in Midrash Tehillim , on Psal. 18. v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rabbi Joden said , In the world to come , the holy blessed God shall cause Messiah the King to sit on his right hand , as it is written , The Lord said unto my Lord , Sit thou on my right hand . And to the same purpose are the words , of R. Moses Haddarsan in Bereshith Rabba , on Gen. 18. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rabbi Berechia in the name of Rabbi Levi opened that which is spoken , Thou shalt give me the shield of thy salvation , and thy right hand shall sustain me , ( Psal. 18.36 . ) In the world to come the holy blessed God shall cause Messias the King to sit on his right hand , as it is written , The Lord said unto my Lord , Sit thou on my right hand . And Abraham shall sit at his left hand ; and the face of Abraham shall be pale , and he shall say , The Son of my Son sits on the right hand , and I on the left . But God shall appease him , and say unto him , The Son of thy Son sits at my right hand , and I am at thy right hand , as it is written , Thy loving kindness shall encrease me . And so on Psalm 17. Rabbi Joden in the name of R. Chijah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The holy blessed God shall place Messiah the King at his right hand , as it is said , The Lord said unto my Lord. Thus setting aside the mixture of their follies and impieties wherein we are not concerned , we have a sufficient suffrage from the Jews themselves unto our assignation of this Prophetical Psalm to the Messiah ; which is enough to stop the mouths of their modern gain-sayers , who neither are able to assign any other Person unto whom it should belong . Having then removed their Objections we may return unto the Interpretation of the words . The matter intended in the first part of these words , or sitting at the right hand of God , hath been somewhat spoken unto already , and I shall adde but little in the further Explanation of it in this place . Some things controverted on these words we may well omit the consideration of ; as whether were the more honourable place of old the right hand or the left : besides they have been sufficiently spoken unto already on verse 3. For whereas there is no mention made any where of sitting at the left hand of God , as was observed , there is no comparison to be feigned between the one and the other . Besides the pretence of the left hand to have been the most honourable place of old , is most vain ; insisted on by some who had a desire to vent new observations of old matters to little purpose . And Bellarmine shews what good leisure he had in managing of Controversies , when he spent more time and labour in answering an Objection against the Popes Supremacy , from Peters being placed in old Seals on the left hand of Paul , than of many Texts of Scripture plainly overthrowing his pretensions . Neither shall we consider their claim unto this testimony , who understanding the Human Nature of Christ to be to be only intended and spoken to , affirm that its sitting at the right hand of God consists in a real communication of all Divine Properties and Attributes unto that Nature ; a pretence very remote from the Apostles design and importance of the words . For the Introductory Preface of this Testimony , Vnto which of the Angels said he at any time , we have already considered it . In the testimony it self we must consider , 1. The Person speaking , the Lord. 2. The Person spoken unto , my Lord. 3. The Nature and Manner of this speaking , said . 4. The thing spoken , Sit on my right hand . 5. The end hereof as to Work and Operation , make thine enemies thy foot-stool . 6. The Limitation of it as unto duration , until . 1. The Person speaking is the Lord , The Lord said . In the Greek both the Person speaking , and the Person spoken unto , are expressed by the same name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lord ; only the person spoken unto is not absolutely called so , but with relation to the Psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to my Lord ; David calls him his Lord , Matth. 22.43 . But in the Hebrew they have different denominations ; the Person speaking is Jehovah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , God the Father ; for though the Name be often used where the Son is distinctly spoken of , and sometimes in the same place each of them are mentioned by that name , as Gen. 19. v. 24. Zech. 2. v. 8 , 9. because of their equal Participation of the same Divine Nature signified thereby , yet where Jehovah speaketh unto the Son , or of him as here , it is the Person of the Father that is distinctly denoted thereby ; according as was shewed at the entrance of this Epistle . 2. The Person spoken unto is the Son ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord , David's Lord ; in what respect we must now enquire . The Lord Christ the Son is in respect of his Divine Nature of the same Essence Power and Glory with the Father , Joh. 10. v. 30. Absolutely therefore and naturally in that respect he is capable of no Subordination to the Father , or Exaltation by him , but what depends on and flows from his Eternal Generation , Joh. 5. v. 26. By dispensation he humbled himself and emptied himself of this Glory , Phil. 2. v. 7 , 8. not by a real parting with it , but by the Assumption of Humane Nature into personal Vnion with himself , being made flesh , Joh. 1. v. 14. wheren his Eternal Glory was clouded for a season , Joh. 17. v. 5. and his Person humbled to the discharge of those Acts of his Mediation which were to be performed in th● Humane Nature : Phil. 2. v. 9 , 10. This Person of Christ is here spoken unto , not in respect of his Divine Nature only , which is not capable of Exaltation or Glory by the way of free gift or donation ; nor in respect of his Humane Nature only , which is not the King and Head of the Church ; but with respect unto his whole Person , wherein the Divine Nature exerting its Power and Glory with the Will and Understanding of the Humane Nature , is the principle of those Theandrical acts , whereby Christ ruleth over all in the Kingdom given him of his Father , Rev. 1. v. 17 , 18. As he was God he was Davids Lord , but not his Son. As he was Man he was Davids Son , and so absolutely could not be his Lord. In his Person as he was God and Man he was his Lord and his Son : which is the intention of our Saviours Question , Matth. 22. v. 45. 3. For the Nature and Manner of this speaking , when and how God said it , four things seem to be intended in it . 1. The Eternal Decree of God concerning the Exaltation of the Son incarnate . So David calls this Word the Decree , the Statute or Eternal Appointment of God , Psal. 2. v. 7. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Internal and Eternal Word , or speaking of the Mind Will and Counsel of God ; referred unto by Peter , 1 Epist. 1. v. 20. God said this in the Eternal Purpose of his Will , to and concerning his Son. 2. The Covenant and Compact that was between the Father and Son about and concerning the Work of Mediation , is expressed also in this saying . That there was such a Covenant , and the nature of it , I have else-where declared . See Prov. 8. v. 30 , 31. Isa. 53. v. 10 , 11 , 12. Zech. 6. v. 12 , 13. Joh. 17. v. 4 , 5 , 6 ; In this Covenant , God said unto him , Sit thou at my right hand ; which he also pleaded in and upon the discharge of his work , Isa. 50. v. 8 , 9. Joh. 17. v. 4 , 5. 3. There is also in it the Declaration of this Decree and Covenant , in the Prophesies and Promises given out concerning their accomplishment and execution from the foundation of the world , Luke 1. v. 40. 1 Pet. 1.11 , 12. Gen. 3.15 . He said it by the mouth of his holy prophets which have been since the world began . And in this sense David only recounts the prophesies and promises that went before , Luke 24. v. 25 , 26 , 27. And all these are comprised in this speaking here mentioned , Thus the Lord said unto him . And all these were past , when recorded by David . But he yet looks forward by a Spirit of prophesie into the actual accomplishment of them all , when upon the Resurrection of Christ , and the fulfilling of his work of Humiliation , God actually invested him with the promised Glory ; which is the fourth thing intended in the expression , Acts 2. v. 33.36 . chap. 5.33 . 1 Pet. 1. v. 20 , 21. All these four things center in a new Revelation now made to David by the Spirit of Prophesie . This he here declares as the stable Purpose Covenant and Promise of God the Father , revealed unto him : The Lord said . And this also gives us an account of the manner of this Expression , as to its imperative Enunciation , Sit thou : It hath in it the force of a promise , that he should do so , as it respected the Decree Covenant and Declaration thereof from the foundation of the world ; God engaging his Faithfulness and Power for the effecting of it in its appointed season , speaks concerning it as a thing instantly to be done . And as those words respect the glorious accomplishment of the thing it self , so they denote the acquiescence of God in the work of Christ , and his Authority in his glorious Exaltation . 4. The thing spoken about is Christ's sitting at the right hand of God ; wherein that consists hath been declared on verse 3. In brief , it is the Exaltation of Christ into the glorious Administration of the Kingdom granted unto him , with Honour , Security and Power , or as in one word our Apostle calls it , his Reigning , 1 Cor. 15.25 . Concerning which we have treated already at large . And herein we shall acquisce , and not trouble our selves with the needless curiosity and speculation of some about these words . Such is that of Maldonat on Matth. 16. before remarked on verse 3. saith he , Cum filius dicitur sedere ad dextram Patris , denotatur comparatio virtutis filii & Patris , & potentia filii major dicitur ratione functionis Officii & administrationis Ecclesiae . Paterque videtur fecisse filium quodammodo se superiorem , & donasse illi nomen etiam supra ipsum Dei nomen , quod omnes Christiani tacitè significant , cùm audito nomine Jesu detegunt caput , audito autem nomine Dei , non item . Than which nothing could be more presumptuously nor foolishly spoken . For there is not in the words the least intimation of any comparison between the Power of the Father and the Son , but only the Father's Exaltation of the Son unto Power and Glory expressed . But , as was said , these things have been already considered . 5. There is in the words the End aimed at in this sitting down at the right hand of God , and that is , the making of his Enemies the foot-stool of his feet . This is that which is promised unto him in the state and condition whereunto he is exalted . For the opening of these words we must enquire , 1. Who are these Enemies of Christ. 2. How they are to be made his foot-stool . 3. By whom . For the first , we have shewed that it is the glorious Exaltation of Christ in his Kingdom that is here spoken of ; and therefore the Enemies intended must be the Enemies of his Kingdom , or Enemies unto him in his Kingdom ; that is , as he sits on his Throne carrying on the work designed , and ends of it . Now the Kingdom of Christ may be considered two ways . First , in respect of the Internal Spiritual Power and Efficacy of it , in the hearts of his subjects . Secondly , with respect unto the outward glorious Administration of it in the world . And in both these respects it hath enemies in abundance : all and every one whereof must be made his foot-stool . We shall consider them apart . The Kingdom , Rule or Reigning of Christ in the first sense , is the Authority and Power which he puts forth for the conversion sanctification and salvation of his Elect. As he is their King he quickens them by his Spirit , sanctifies them by his grace , preserves them by his faithfulness , raiseth them from the dead at the last day by his power , and gloriously rewardeth them unto Eternity in his righteousness . In this work the Lord Christ hath many enemies ; as the Law , Sin , Sathan , the World , Death , the Grave and Hell : all these are enemies to the Work and Kingdom of Christ , and consequently to his Person , as having undertaken that work . 1. The Law is an enemy unto Christ in his Kingdom ; not absolutely , but by accident , and by reason of the consequents that attend it , where his subjects are obnoxious unto it . It slays them , Rom. 7. v. 9 , 10 , 11. which is the work of an enemy ; is against them , and contrary unto them , Col. 2. v. 14. and contributes strength to their other adversaries , 1 Cor. 15. v. 56. which discovers the nature of an enemy . 2. Sin is universally and in its whole nature an enemy unto Christ , Rom. 8. v. 7. Sinners and enemies are the same , Rom. 5. v. 8 , 10. Col. 1. v. 21. It is that which makes special direct and immediate opposition to the quickning sanctifying and saving of his his people , Rom. 7. v. 21 , 23. Jam. 1. v. 14 , 15. 1 Pet. 2. v. 11. 3. Sathan is the sworn enemy of Christ , the adversary that openly , constantly , avowedly opposeth him in his Throne , Matth. 16.18 . Ephes. 6. v. 12. 1 Pet. 5.8 . And he exerts his enmity by temptations , 1 Cor. 7. v. 5. 1 Thess. 3. v. 5. accusations , Rev. 12. v. 10. persecutions , Rev. 2. v. 10. All which are the works of an enemy . 4. The World is also a professed enemy of the Kingdom of Christ , Joh. 15. v. 18. in the Things of it , the Men of it , the Rule of it , it sets it self against the work of the Lord Christ on his Throne . The things of it as under the curse and subject to vanity , are suited to alienate the hearts of men from Christ , and so act an enmity against him , Jam. 4. v. 4. 1 Joh. 2. v. 15 , 16 , 17. 1 Tim. 6. v. 9 , 10 , 11. Matth. 13. v. 22 : The men of the world act the same part , Matth. 10. v. 22. chap. 24. v. 9. By examples , by temptations , by reproaches , by persecutions , by allurements , they make it their business to oppose the Kingdom of Christ. And to that end is the Rule of it for the most part directed or over-ruled , 1 Cor. 15. v. 24 , 25. 5. Death is also an enemy , so it is expresly called , 1 Cor. 15.26 . it designs execution of the first Curse against all believers ; and therein contributes aid and Assistance unto all other Adversaries ; giving up its self to the service of Satan , and therefore said to be in his power , Chap. 2.14 . of this Epistle ; and borrows a sting of sin , 1 Cor. 15.56 . to make its self the more terrible and sharp . 6. The Grave is an Adversary also ; It fights against the faith of the Subjects of Christ ; by reducing their Mortality into Corruption , and holding fast the dead untill they are powerfully rescued from the jaws of it . 7. Lastly , Hell is that Enemy in a subordination whereunto all these others do act . They all aim to bring men into Hell ; which is an Eternal Enemy where it prevails . This attends the workings and successes of those other Adversaries to consume and destroy , if it were possible , the whole Inheritance of Christ , Rev. 6.8 . All these are Enemies to Christ in his Work and Kingdom , with every thing that contributes aid or Assistance unto them , every thing that they make use of in the pursuit of their Enmity against him . Now all these Enemies as far as they oppose the spiritual internal carrying on of the work of Christ , must be made the footstool of his feet . The Expression is Metaphorical , and is to be interpreted and applyed variously , according to the Nature and Condition of the Enemies with whom he hath to do . The Allusion in general is taken from what was done by Joshua his Type , towards the Enemies of his people , Josh. 10. v. 24. To shew the ruine of their power , and his absolute prevalency against them , he caused the people to set their feet upon their necks : See 2 Sam. 22.39 . Psal. 8.6 . To have his Enemies then brought under his feet , is to have an absolute compleat conquest over them ; And their being made his footstool , their perpetual and unchangeable Duration in that condition , under the weight of what ever burden he shall be pleased to lay upon them . This being that which is to be done , we may consider how it is accomplished ; now this whole work of conquest and prevalency over all his enemies is done , 1. Meritoriously . 2. Exemplarily . 3. Efficiently . 1. Meritoriously ; By his Death and blood-shedding he hath procured the sentence of Condemnation in the Cause depending between him and them , to be pronounced against them : so that they shall have no more Right to exert their Enmity against him or his . He hath given them all their deaths wounds , and leaves them to dye at his pleasure . So hath he prevailed against the Law , Gal. 3.13 . Col. 2.14 . Rom. 7.6 . He hath removed that strength which it gave to sin , 1 Cor. 15.55 , 56. So that it hath no right to disquiet or condemn any of his Subjects for the future ; And ( 2. ) Against sin , Rom. 8.2 , 3. So that it should not reign in , nor condemn his any more : And ( 3. ) Satan also ; Heb. 2.14 , 15. as to all pretence of Liberty or Right unto any part of his cursed work . And ( 4. ) So likewise the World , Joh. 16.33 . Gal. 1.4 . And against ( 5. ) Death , Heb. 2.14 , 15. 1 Cor. 15.55 , 56. with ( 6. ) The Grave ; and ( 7. ) Hell ; or the wrath to come , 1 Thess. 1.10 . They are all meritoriously conquered in his death and Resurrection . And all this hath he done for his Church . 2. Exemplarily : All these Adversaries peculiarly exercised their Enmity against , and tryed their strength and power upon his own person . The Law brought its curse upon him , Gal. 3.13 . Sin its Guilt , 2 Cor. 5.21 . Rom. 8.2 , 3. Satan put forth all his power against him , Col. 2.15 . as also did the World , in all sorts of things and persons , in all kinds of Opposition and Persecutions ; Death also he tasted of , Heb. 2.9 . and lay in the Grave , descending into the lower parts of the earth , Ephes. 4.9 . And he was not unassaulted by the pains of Hell when he bare our Iniquities , Isa. 53.5 , 6 , 10. Now all of them did he absolutely conquer in his own person . For he satisfied the Law , removed the Curse , and took it away , Rom. 8.3 . made an end of sin , Dan. 9.24 . destroyed the Devil , Heb. 2.14 . and triumphed over him , Col. 2.15 . subdued the world , John 16. ●3 . conquered death , Acts 2.24 . and the Grave , v. 27. and Hell also ; And in his own person hath he set an Example of what shall be done in and for the whole Church . 3. It is done Efficiently in , by and for his whole Church ; and this in three instances . ( 1. ) Initially in their Vnion with himself . When , and as he unites any of them unto himself , he begins the conquest of all Enemies in them , and for them , giving them a Right to the compleat total and final Victory over them all . ( 2. ) Gradualy he carries them on in their several seasons towards perfections , treading down their Enemies by degrees under them . And ( 3. ) Perfectly at the last day ; when having freed them from the Law , and sin , trodden down Satan , prevailed against the World , recovered them from death , rescued them from the Grave , and delivered them from Hell , he shall be himself perfectly victorious in them , and they made compleatly sharers in his Victory ; wherein ▪ the making of all his Enemies his Footstool consisteth . Secondly , The Kingdom of Christ respects his Administration of it visibly in this world , in the Profession and Obedience of his Subjects unto him ; and this also with the Opposition made unto it , is respected in this Expression . God the Father in the Exaltation of Jesus Christ hath given unto him all Nations for his Inheritance , and the utmost parts of the Earth for his Possession , Psal. 2.8 . Upon this grant a twofold Right ensued . ( 1. ) A Right to call gather and erect his Church , in any Nation , in any part of the World ; to give unto it his Laws and Ordinances of Worship , to be owned and observed by them in a visible and peaceable manner , Matth. 28.18 , 19 , 20. ( 2. ) A Right , Power and Authority to dispose of and Order all Nations and Persons , for the Good Benefit and Advantage of his Kingdom . In pursuit of this Grant and Right , erecting his Church , and therein his visible Kingdom in the world , great Opposition is made unto him by all sorts of persons stirred , excited and instigated thereunto by Satan . And as this Enmity was first acted against himself in his own Person , Psal. 2.1 , 2 , 3. So it hath continued against him in his Church in all Ages and Places , and will do so unto the End of the world . The world understands not his Right , hates his Government , and would not have him to reign . Hence hath been all that Rage which hath been executed upon the Professors of his name . Kings , Rulers , Potentates , Counsellors , the multitude have set themselves against him . They are many of them , and have been his Enemies . Great havock and Destruction have they made of his subjects all the world over , and continue to do so in most places unto this very day . Especially in these latter Ages after other means failed him , Satan hath stirred up a fierce , cruel , subtle Adversary unto him , who he hath foretold his Disciples of under the name of Anti-christ , the Beast , and false Prophet . After the ruine of many other , this Enemy by various subtilties and pretences hath drawn the world into a new combination against him ; and is at this day become the greatest and most pernicious Adversary that he hath in this world . Now the aym and design of all these , is to dethrone him by the ruine of his Kingdom which he hath set up in the world . And this in every Age they have hoped to accomplish , and continue to do so unto this day ; but in vain ; For as hitherto , his Kingdom and Interest in the world hath been maintained against all their enmity and opposition , themselves been frustrated and brought to destruction one after another ; so by vertue of this Promise he shall reign in Security and Glory , until all their hearts be broken , their strength ruined , their Opposition finished , and themselves brought under his feet unto all Eternity , as our Apostle declares , 1 Cor. 15.24 , 25. And this may suffice to declare the meaning of these words . Thirdly , We are to consider by whom these Enemies of Christ shall be made thus his footstool : I will make them , saith God the Father unto him . And this Expression wanteth not its difficulty . For is it not the work of Christ himself , to subdue and conquer his Enemies ? Is it not said , that he shall do so ? So doing is he described in the Revelation with Glory and Power , Chap. 19.11 , 12 , 13 , 14. From Isa. 63.2 , 3 , 4 , 5 , 6. Who should this work more become , or belong unto than him , who was persecuted and opposed by them ? And doth it not directly belong unto his Kingly power ? Whence is it then , that he is here described as one resting in glory and security at his Fathers Right Hand , whilest he subdues his Enemies . Answer , There is no doubt but that the Work of subduing the Enemies of the Mediation and Kingdom of Christ , is immediately wrought by himself . All Prophecies of him , all Promises made unto him , the nature of his Office , do all require that so it should be ; and so the Apostle directly expresseth it , 1 Cor. 15.26 . But yet there are sundry Reasons why that Work which is immediately wrought by the Son , may by the way of Eminency be ascrib●d unto the Father , as we see this to be . First , Power and Authority to subdue and conquer all his Enemies , is given unto the Lord Christ by the Father in the way of Reward ; and it is therefore said to be his work , because the Authority for it is from him . See Isa. 53.12 . Joh. 5.27 . Phil. 2.9 . Rom. 14.9 . This Power then I say of subduing all his Enemies , being granted unto the Lord Christ in the love of the Father , as a Reward of the Travail of his soul which he underwent in his work on the earth , is ascribed unto the Father as his . And this Expression signifies no more , but that as God hath given him Authority for it , so he will abide by him in it , until it be accomplished : And on this account he takes it on himself as his own . Secondly , The Work of subduing Enemies is a work of Power and Authority . Now in the Oeconomy of the Holy Trinity , among the works that outwardly are of God , those of Power and Authority are peculiarly ascribed unto the Father ; as those of Wisdom , or Wisdom in the works of God , is unto the Son , who is the Eternal Wisdom of the Father . And on this account the same works are ascribed unto the Father and the Son. Not as though the Father did them first , or only used the Son as an immediate instrumental cause of them ; but that he worketh by him as his own Eternal and Essential Wisdom , John 5.17 , 19. But there is also more in it as the Son is considered as Mediator , God and man , for so he receives and holds his especial Kingdom by grant from his Father , and therefore the works of it may be said to be his . VI. The last thing remaining for the Exposition of these words , is the consideration of the appearing Limitation of this Administration of the Kingdom of Christ , in his sitting at the right hand of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill ; untill I make thine enemies , &c. First , It is confessed , and may be proved by Instances , that those Particles thus used , are sometimes exclusive of all things to the contrary before the time designed in them , but not assertive of any such thing afterwards . In that sense no limitation of the Duration of the Kingdom of Christ is here intimated ; but only his secure and glorious Reign unto the accomplishment of his work in the subduing of his Enemies is asserted . The only time of Danger is , whilest there is Opposition ; but this saith God , I will carry it through unto the end . And this sense is embraced by many , to secure thereby the Promises that are made unto the Lord Christ of the Perpetuity of his Kingdom . So Isa. 9. v. 7. Of the increase of his Government there shall be no end , upon the Throne of David and his Kingdom , to order it , and to establish it , with judgement and justice , from henceforth even for ever . His Kingdom shall not be destroyed , but stand for ever , Dan. 2.24 , it is an everlasting Kingdom , Chap. 7.27 . Others suppose that this Perpetuity of the Kingdom of Christ is not absolutely exclusive of all Limitation , but that these two things only are intimated in those Prophecies and Promises . 1. That his Kingdom shall not be like the Kingdoms of the earth , obnoxious to change and mutation , by intestine divisions , or outward force , or secret decayes , by which means all the Kingdoms of the earth have been ruined and brought to nought . In Opposition hereunto , the Kingdom of Christ is asserted to be perpetual , as that which no Opposition shall ever prevail against , no means ever impair ; which yet hinders not , but that a day may be prefixed unto its end . 2. The Continuance of it unto the total full Accomplishment of all that is to be performed in it or by it in the Eternal Salvation of all his subjects , and final Destruction of all his Enemies , is in these and the like places foretold ; but yet when that work is done , that Kingdom and Rule of his may have an end . And in this sense , the Term of Limitation here expressed seems to be expounded by the Apostle , 1 Cor. 15.24 . At the end , he shall deliver up the Kingdom unto God the Father . For although those words may admit of another Interpretation , namely , that he shall give up an account unto the Father of the accomplishment of the whole work committed unto him as King of his Church , which he may do and not cease from holding the same Kingdom still ; yet as they are further interpreted by the Sons coming into a new subjection unto the Father , that God may be all in all , as v. 28. They seem to imply directly the ceasing of his Kingdom . Though this matter be not indeed without its Difficulty , yet the different Opinions about it seem capable of a fair Reconciliation ; which we shall attempt in the ensuing Proposals . 1. The Lord Christ as the Son of God shall unto all Eternity continue in the Essential and Natural Dominion over all Creatures , and they in their dependance upon him , and subjection unto him . He can no more divest himself of that Dominion and Kingdom , than he can cease to be God. Suppose the being of any creatures , and that subjection unto him which is the Rise of this Kingdom is natural and indispensible . 2. As to the Oeconomical Kingdom of Christ over the Church , and all things in order unto the protection and salvation thereof , the immediate Ends of it will cease . All his Saints being saved , all his Sons brought unto Glory , all his Enemies subdued , the End of that Rule which consisted in the Guidance and Preservation of the one , in the Restraint and Ruine of the other , must necessarily cease . 3. The Lord Christ shall not so leave his Kingdom at the last day , as that the Father should take upon himself the Administration of it . Upon the giving up of his Kingdom , what ever it be , the Apostle doth not say , the Father shall Rule , or raign , as though he should exercise the same Kingdom ; but that God shall be all in all ; that is , God the Father Son and Holy Ghost without the use or intervention of such wayes or means as were in use before , during the full continuance of the dispensatory Kingdom of Christ , shall fill and satisfie all his Saints , support and dispose of the remnant Creation . 4. This ceasing of the Kingdom of Christ is no way derogatory unto his Glory , or the perpetuity of his Kingdom ; no more than his ceasing to intercede for his people is to that perpetuty of his Priesthood , which he hath by Oath confirmed unto him . His Prophetical Office also seems to cease , when he shall teach his people no more by his Word and Spirit . 5. In three respects the Kingdom of Christ may be said to abide unto Eternity . First , In that all his Saints and Angels shall eternally adore and worship him on the account of the Glory which he hath received as the King and Head of the Church , and be filled with joy in beholding of him , Joh. 17.22 , 24. Secondly , In that all the Saints shall abide in their state of Vnion unto God , through him as their Head ; God communicating of his fulness to them , through him ; which will be his eternal Glory , when all his Enemies shall be his Footstool . Thirdly , In that as the Righteous Judge of all , he shall to all Eternity continue the punishment of his Adversaries . And this is the last Testimony insisted on by the Apostle to prove the preheminence of Christ above Angels , and consequently above all that were used or employed of old in the Disposition and Administration of the Law ; which was the thing he had undertaken to make good . And therefore in the close of this Chapter , having denyed that any of these things are spoken concerning Angels , he shuts up all with a Description of their Nature and Office , such as was then known and received among the Jewes ; before the consideration whereof , we must draw out from what hath been insisted on , some Observations for our own Instruction , which are these that follow . I. The Authority of God the Father in the Exaltation of Jesus Christ as the Head and Mediator of the Church , is greatly to be regarded by Believers . He sayes unto him , sit thou at my right hand . Much of the consolation and security of the Church depends on this consideration . II. The Exaltation of Christ is the great pledge of the Acceptation of the work of Mediation performed in the behalf of the Church . Now , saith God , sit thou at my right hand ; the Work is done wherein my soul is well pleased . III. Christ hath many Enemies unto his Kingdom ; saith God , I will deal with all of them . IV. The Kingdom and Rule of Christ is perpetual and abiding , notwithstanding all the Opposition that is made against it . His Enemies rage indeed , as though they would pull him out of his Throne ; but altogether in vain ; He hath the Faithfulness and Power , the Word and Right hand of God , for the security of his Kingdom . V. The end whereunto the Lord Jesus Christ will assuredly bring all his Enemies , let them bluster whilest they please , shall be unto them miserable and shameful , to the Saints joyful , to himself victorious and triumphant . It is the Administration of the Kingdom of Christ in the world that this Truth principally respects . Great is the enmity of this world against it ; great the Opposition that is and hath alwayes been made unto it : But this will be the assured issue of it , Ruine to the Enemies , Joy to the Saints , Glory to Christ. This is that which is typed unto us in the Prophesie of Gog. That Prophesie is a Recapitulation of all the Enmity that is acted in the world against the interest of Christ. What his Counsel is , the Prophet declares , Ezek. 38.11 . I will go up to the Land of unwalled Villages ; I will go up to them that are at rest , that dwell safely , all of them dwelling without walls , and having neither bars nor gates . They look upon the Church of Christ as a feeble people , that hath no visible Power or Defence , and therefore easie to be destroyed ; this encourageth them to their work ; who or what can deliver them out of their hand ? With this Resolution they come upon the breadth of the earth , and compass the Camp of the Saints , and the beloved City , Rev. 20.9 . They go about their work with Glory and Terror , as if they would do it in a day . So they have done in all Ages , so they continue to do to this day ; and what is the issue ? This City which they look on as an unwalled Town , no way defensible or tenable , is not yet taken by them , nor ever shall be ; but there they fall before it , one after another , and their bones lye under the walls of the City they oppose . They fall upon the Mountains of Israel , and leave a stink behind them , the shame and reproach of their Names unto Eternity . Sometimes they seem to have prevailed , and to have done their work ▪ but still the issue is , that they dye , or are destroyed and go down to the Pit , and come under the feet of Christ , leaving the City untaken . Disappointment , shame and everlasting punishment is their Portion . And they find at last by experience that this feeble folk whom they so despise , are Wise , and have their Habitation in a Rock . This pledge we have already of the Truth proposed ; that all who have formerly risen up in Enmity to the Kingdom of Christ , are dead , gone , perished , under his feet , and have left their work undone ; as far from Accomplishment as the first day they undertook it ; The same shall be the Lot of those that are , and those that foll●w , to the end of the world . And when they have all done their utmost , then shall the end be ; Then shall all their misery be compleated , the Joy of the Saints filled , and the Glory of Christ exalted . For the Enemies themselves ; What can be more shameful unto them , than to be so stupid , as not to learn from the Experience of so many hundred of years to give over a work wherein never any prospered ? more miserable than to engage in that design , wherein they must necessarily fall and be ruined ? More woful than to work out their own Eternal Destruction under the Wrath of Christ , in a business wherein they had no success ? And what profit is it if for the present they grow a little rich with the gain of Oppression , if there be a Worm in it that will devour both it and them ? What Advantage if they drink a little precious blood and find sweetness in it , if it make them sick and swell and dye . The beloved City still abides , and their misery shall never end . For the Saints ; what more joyful thing can there be , than for them to take a view of these things ; to look backwards and see all the Nimrods of the earth that have opposed the Kingdom of Christ , lying in shame and misery with their necks under the footstool of his feet ? There they may see Pharaoh lie , and Nebuchadnezzar , Nero , Domitian , Dioclesian , with all their multitudes , and all that have walked in their steps , brought down to the sides of the Pit , in shame and Eternal Misery , for their Opposition to the Kingdom of Christ ; There are they fallen and perished all of them , who laid their sword● under heads , and caused terror in the Land of the living . And the like Prospect may they take of what is to come ; They may by faith see Babylon fallen , the whole Conspiracy that is in the world against them and their Lord disappointed , and all his Enemies that shall arise even to the Consummation of all things , brought to ruine . How may they triumph in a glorious Prospect of this certain and unavoidable Issue of the Opposition that is made to the Kingdom of their Redeemer ? And this must be the issue of these things . For , 1. God hath promised unto the Lord Christ from the foundation of the world , that so it should be . It was part of his Eternal Covenant and Compact with him , as hath been declared . And after the first promise of breaking the Serpents head , and prevailing therein against the Enmity of his seed ; no season of the Church passed , wherein the promises of the same success and issue were not renewed ; and hereunto do the Writings of Moses , the Psalms and the Prophets bear witness . And hereof it was that Enoch the seventh from Adam prophesied so expresly unto the Old world before the flood , Jude , v. 14 , 15. other Prophecies and Promises to the same purpose occurr every wherein the Scripture . And this God also in several Ages for the greater pledge of his veracity , typed out ; as in the Victory of Abraham over the four Kings , representing the great Monarchies of the world ; wherein he had a pledge , that he should be Heir of the World in his seed : in the Conquest of Canaan the seat and inheritance of the Church by Joshua ; in the Successes and Victories of David , and by many signal Instances given in the Visible ruine of the most potent Opposers of his interest in the world . And it cannot be that this Word of God should be of none effect . 2. The Lord Christ expects this Issue and Event of all things , and shall not be frustrated in his Expectation . Having received the Ingagement and faithful Promises of his Father , he rests in the foresight of its accomplishment . And thence it is that he bears all the Affronts that are put upon him , all the Opposition that is made unto him and his Kingdom , with Patience Long-suffering and Forbearance . When we consider the injuries , reproaches , oppressions , persecutions , blasphemies , that he is exposed unto in his Wayes , his Servants , his Spirit and Worship , we are ready to admire at his patience ( as we ought to do ) that he breaks not forth against his enemies as a consuming fire . But he knows the time and season that is allotted for the Execution of Vengeance upon them ; and nothing of their Pride , Rage , boasting or triumphing against him shall ever provoke him to anticipate their ruine ; so secure he is of their Destruction in the appointed season , and so certain of their Day that is coming . 3. He is himself furnished with Authority and Power for the accomplishment of this Work ; when and how he pleaseth . He hath not only Assurance of the Fathers Concurrence , but is himself also throughly armed and furnished with Power to destroy all his Enemies even in a moment . And he will not fail to put forth his power in the appointed season ; he will bruise them all with a rod of Iron , and dash them in pieces like a Potters vessel . If all his Enemies should at once combine themselves against him , should the world receive the utmost contribution of craft subtilty and strength that Hell is able to afford unto it , what is it all to stand before the incomprehensible power of Jesus Christ ? See Rev. 6.16 . 4. His Glory and Honour require that it should be so : This is a thing that he is very tender in . God hath raised him up , and given him Glory and Honour , and care must be taken that it be not lost or impaired . Now if his Enemies should go free , if they could by any means subduct themselves from under his Power , or be delivered from his Wrath , where would be his Glory , where his Honour ? Here they reproach him , blaspheme him , despise him , persecute him , shall they escape and go free ? Shall they alwayes prosper ? What then would he do to his great name ? The Glory of Christ indispensibly requires that there be a season , a day appointed for the Eternal Ruine of all his stubborn Adversaries . 5. His Saints pray that it may be so ; and that both upon his account and their own . Upon his , that his Glory which is dearer to them than their lives may be vindicated and exalted ; their own , that their Miseries may be ended , that the Blood of their fellow servants may be revenged , that the whole Church may be delivered , and all Promises fulfilled . Now he will not disappoint their Prayers , nor frustrate their Expectations in any thing , much less in those that are of so great importance . He will avenge his Elect , he will avenge them speedily . 6. His Enemies deserve it unto the utmost ; so that as well his Justice as his Glory and Interest and People are concerned in their destruction . In the most of them their Outrage against him is notorious , and visible in the eyes of men and Angels ; in all of them there is a cruel , old , lasting Enmity and hatred , which he will lay open and discover at the last day , that all shall see the Righteousness of his Judgements against them ; God hath given him a Kingdom , appointed him to reign ; they declare that he shall not do so , and endeavour their utmost to keep him from his Throne , and that with scorn despight and malice ; so that whilest God is Righteous , and the Scepter of Christs Kingdom a Scepter of Righteousness , themselves call aloud for their own Destruction . The Vses of this Truth in the comfort of the Disciples of Christ , against all fears , despondencies , and other effects of unbelief , with the terror of wicked men , are obvious and exposed unto all . Verse XIV . THe Apostle having proved the Preheminence of the Son as Mediator of the New Testament above all the Angels , from those Attributions of Honour and Glory that are made unto him in the Scriptures , the like whereunto are no where made or given unto Angels ; that he may not appear to argue meerly negatively from what is not said concerning them , adds in this last Verse such a description of their Natures and Office , or Work and Employment , as shews that indeed no such thing can be rightly spoken or affirmed concerning them , as he hath before manifested to be spoken and recorded concerning the Son. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; There is no difference in the Reading , nor much about the Translation of those words . Are they not all ministring Spirits , sent out to Minister to ( unto a Ministry for ) them that shall inherit salvation . This was the common received Doctrine of the Church concerning Angels , suitable unto the Scripture , and to the purpose of the Apostle , as manifesting their dis-interest in the Glory before ascribed unto the Son. Sundry things are here expressed concerning Angels , which we must briefly pass through the Consideration of . As , 1. Their Nature . They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ruchoth , Spirits . Spiritual subsistences , not Qualities , or Natural Faculties , as the Sadduces imagined ; and which by an Homonomy of the Name , Maimonides , More Nebuch . p. 2. cap. 3. admits also to be Angels , but falsly , and without Authority from Scripture or Reason . This is their Nature , this the Hebrews acknowledge so to be ; they are Created Spirits , not to be compared with , or equalled unto him that made and created all things . 2. Their Office ; They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministring Spirits ; So are they termed , Psal. 103.21 . Praise the Lord all his Hosts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Ministers doing his will. Hence in general the Jews call them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ministers ; and among other Titles assign this unto God , that he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Creator of Ministring Spirits or Angels . And expresly in the Talmud they are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as more frequently by the Rabbins in the Hebrew Dialect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Angels of Ministry ; above whom that the Messiah was to be , we have formerly shewed from themselves . Now what kind of Office or Ministry it is that is ascribed unto them , the Word it self doth in part declare . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to Minister , principally about holy things ; Nor is it above once applyed unto any other Ministry . And such a Ministry it signifies , as is performed with Honour and Ease , and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to Minister with Labour and Burden . So the Ministry of the Levites in bearing the Burden of the Tabernacle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Ministry with Labour , Numb . 8. When the more easie and honourable Employment , which was attended by them who by reason of their Age were exempted from bearing of burdens , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 16. and Deut. 18.7 . Such is the Ministry of Angels ; It is in and about holy things , and unto themselves honourable and easie . And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which expresseth some times such a general Ministry as comp●izeth the whole Service and Worship of the Church , Acts 13.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they ministred unto the Lord ; that is attended unto the performance of all the Duties of the Church . This then in general is the Office of the Angels ; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ministring Spirits , that wait on God in and about his Holy Services for the good of the Church ; which also in the like manner ministreth unto God in its own state and condition . And hence it is that the Church and they do make up one Family , Ephes. 4.15 . and that they are all fellow-servants in the same Family with them that keep the Testimony of Jesus , Rev. 22.9 . And this some of the latter Jews have retained the Tradition of . Whence is that of Maimonides , More Nebuch . part . 2. cap. 6. which he citeth out of the Talmud . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The holy blessed God d●●h nothing unless he consult with his superiour family . Only not knowing the rise of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor what it should signifie ; he tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in the Greek Tongue it signifies an Host ; whereas it is purely the Latine familia without the least alteration . And the description of this superiour part of the Family of God is given us , Dan. 7.10 . Thousand thousands did minister unto him , and ten thousand times ten thousand stood before him . In which words Pseudo-Dionysius , Gregory , and Aquinas , with sundry of the School-men , have coined a distinction of Angels into ministrantes , those that minister unto God , and assistentes , those that stand before him . Whereas the whole intendment of the expression is , that all the Angels stood ministring before him , as John declares the matter , Rev. 5.11 . And therefore the Apostle expresly here affirms that they are all ministring spirits , cutting off one member of their distinction . Neither is there more intended in the ministery of that upper part of the Family of God than is expressed concerning the lower part of it of old , Deut. 18.5 . God chose the Priests and the Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stand and to minister in the Name of the Lord. The same persons were both assistentes and ministrantes , they stood to minister before the Lord. Now because of this standing and ministring of Angels , that is their waiting on God in a readiness to do his Will , they may be said in some sense to be the Throne of God , from whence he executeth Justice and Judgment ; for as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 80. v. 1. He that dwelleth between the Cherubims ; as also Psa● . 99. v. 1. So the Jews say that the Thrones mentioned Dan. 7. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the higher Princes or Angels , as Abarbinel on the place . This then is their Office , they are all ministring spirits . 3. Their Execution of their Office in their actual employment is here also expressed . They are ministring spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sent out unto a ministery ; sent out , that is they are daily so , continually so , the word denoting the present time which is always . They stand before the presence of God , and are continually sent out by him , sometimes some , sometimes others , always those that are sufficient for his work . Now as we observed before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the whole family service of God , which in general is ascribed unto these children and servants of his in the upper part thereof , they being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ministring spirits ; So here the execution of th●ir work is expressed by two words which comprize the whole Ministery of the Church ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Apostleship and labouring Ministery ; and therein the Harmony is still preserved that is between both parts of the family of God. And as in the service of the Church , the Ministers thereof do not minister unto men but unto the Lord , for and in the behalf of men , Acts 13.2 . So is it with th●se spirits also , they are sent out to minister for the good of men , but it is the Lord unto whom they minister ; his Ministers they are , not ours , Psal. 103. v. 21. though in their ministery , belonging unto the same Family with Believers , they are their fellow servants . As all the servants of a King , though otherwise greatly differenced , agree in this , that they are all servants unto the same Person . And these two words express both their Honour , that they are immediately sent out from the presence of God , they are his Apostles , as also their Obedience and diligence , they undertake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Ministery to be discharged with Care and due Observance of him by whom they are sent . 4. There is expressed the Restriction of their Ministery unto the especial Object of their work and employment ; it is for them that shall be heirs of salvation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for them , for their sakes , for their good , in their behalf , who shall inherit salvation . Heirs they are at present , and hereafter shall inherit or actually obtain salvation by vertue of their Heirship , that is , elect Believers . Yet the Apostle speaketh not of them as Elect , nor yet absolutely as Believers ; but as of Heirs , which they obtain by the priviledge of Adoption . This gives them Heirship and an interest in the Family of God. And the ministery of the superiour part of the Family in behalf of the lower , respects them as such , that is , as Adopted , as Children , as Heirs , as Co-heirs with Christ , Rom. 8. v. 16 , 17. This priviledge I say amongst others innumerable and inexpressible we have by our Adoption , that being admitted into the Family of God , those blessed Angels whose special ministery respects that Family have us under their constant care . It is true , that the ministery of Angels is not always absolutely restrained unto the Church or Family of God ; they are employed also in the government of the world . So the Angel that was sent unto Daniel affirms , That in the first year of Darius he stood to confirm and strengthen him , Dan. 11.1 . that is , to assist him in the weilding of his new gotten Empire . As also chap. 10. v. 13 , 20 , 21. he declares how he acted in opposition to the Prince of Persia , and stirred up the Prince of Grecia ; that is , how he should do so in the appointed time . And so also doubtless are they employed about other Affairs in the world , from whence much good redounds unto many who yet belong not unto the Family of God. But yet two things we may here observe : First , That though this Ministery of theirs was not immediately , yet it was ultimately for the Church . For their sakes were those mighty Empires first raised , and afterwards razed to the ground . And this is that which they consider in their ministery . See Zech. 1.8 , 9 , 10 , 11. And thence it appears that the Prince of the Kingdom of Persia , who withstood the Angel , was not any Angel of God but the King of Persia himself , who laboured to obstruct the work committed unto him . Secondly , That the Apostle treats in this place of that immediate respect which the ministery of the Angels had unto the Church , because in that regard alone he carries on his comparison between them and the Son , that only being unto his purpose in hand . But it may be objected , that this their Ministery will not clearly evince their inferiority and subordination unto Christ , seeing he himself also was sent , and that for the good of them who shall inherit salvation ; and is thence called the Apostle of our profession . But the differences between him and them in their being sent are so great and manifest , that his superiority unto them , and preheminence above them , is not in the least thereby impeached . He was sent by his own voluntary previous choice and condescension ; they are so , in pursuit of the state and condition of their creation . He was sent to minister in the form of a servant , only for a short season , in the days of his flesh ; they continue to be so from the Beginning to the End of the world . He was sent unto that great and mighty work of Mediation which none was worthy to undertake , none able to go through withall but himself alone , the only begotten Son of God ; they are sent about the ordinary concernments of the Saints . He as the Son ; they as servants . He as the Author of the whole work of the Redemption and Salvation of the Church ; they as subordinate assistants in the particular promotion of it . The general Agreement then of his and their being sent for the good of the Church , hath so many and so great differences in the Mann●r Causes and Ends of it , that it no way takes off from the evidence of their subordination and subjection unto him . And with this Demonstration the Apostle closeth the Argument he had so long insist●d on . Of the nature of this Ministery of Angels for the good of them that shall inherit salvation , because it belongs not directly unto the present design of the Apostle , and would in the full consideration of it cause a long diversion from the work in hand , I shall not treat , although it be a matter singularly deserving our meditation . For the present it may suffice us to observe , That in the government and protection of his Saints here below , both as to the dispensation of Grace and Providence , God is pleased to make use of the Ministery of Angels , wherein much of their Honour and our Safety doth consist . For a close of the whole , we may only observe the Way and Manner whereby the Apostle proposeth this doctrine of the Ministery of Angels unto the Hebrews ; Are they not ? saith he ; he speaks of it as a matter well known unto them , and acknowledged by them . Their Nature , their Dignity , their Office was declared in the Old Testament . Thence were they instructed , that as to their Nature they were Spirits ; in Dignity , Thrones Principalities and Powers ; in Office , Ministers unto God , sent out for the good of his Church . And therefore these things the Apostle in sundry places takes for granted , as those that were already known and received in the Church of God , Rom. 8. v. 32. Ephes. 1. v. 20 , 21. Col. 1. v. 16. This Doctrine then I say was propagated from the Jews unto the Christians . And from them also came forth much of that curiosity and superstition about Angels , which afterwards infected the minds of many in the Christian Church . For after they were forsaken of God , and began to give up themselves unto vain speculations , there was not any thing wherein the vanity of their minds did more early manifest it self , than in their imaginations about Angels , wherein they exercise themselves unto this day . For to omit their monstrous figments about the Original of Devils , most of whom they affirm to have been begotten by Adam on Lilith before God formed Eve , and many to have issued from Adam and Eve severally whilst they lived separate an 150 years after the death of Abel , as later follies ; it is certain that some of them began to vent curiosities about Angels in the Apostles time , Col. 2.18 . and to express their fancies about their Names , Orders , Degrees and Employments . And this they continue yet to do , although they peremptorily deny that they are to be invocated or prayed unto , wherein they are out-done by others . Names they have invented for them innumerable , and those many of them uncouth and insignificant . Orders also or Degrees they assign unto them , some four , some five , some seven , some nine , some thirteen , according as it hath seemed good unto this or that Great Master among them . From them the Pseudodionysius about the fourth or fifth Century after Christ , took the occasion and rise of his operous figment about the Celestial Hierarchy , though he mixed their inventions with many Peripatetical and Pythagorean notions . Aristotle proportioned the number of the Intelligencies unto the Spheres of the Heavens , more he granted not . The Pythagoreans and Platonicks asserted all things here below to be influenced by the Planets in their Orbs , the inferiour receiving a communication of vertue from the higher , and imparting it unto them beneath . So they interpreted the Exsection of Saturn by Jupiter , as that of Coelum by Saturn to be the interception of their procreative influence , that it should not immediately be communicated unto things below but by them . Out of all these fancies did Dionysius raise his Hierarchy . From the Jews he took the Disposition of his Angels into Orders of Superiority and Rule ; from Aristotle their number , placing an Order instead of a single Intelligence , to answer what is taught in the Scripture concerning their multitude ; and from the Pythagorean Platonicks the communication of Light Knowledge and Illumination from God by the highest to the lowest Series or Order , and from them to Men on earth . And on this foundation , such as it is , are built the Discourses of many Commentators on this place ; in their Enquiries , whether Angels of the Superiour Orders are sent forth to minister for the good of Believers ; which is denied by many , though by some later Expositors , as Estius , Ribera , Tena , A Lapide granted , and proved not without much ado . So hard is it sometimes for men to cast down sear-crows of their own setting up . It remaineth only that we close our whose discourses on this Chapter with some Observations for our own use and instruction from this last Verse ; as , 1. The highest Honour of the most glorious Spirits in Heaven , is to minister unto the Lord in the service whereunto he appoints them . This is the Office , this the work of Angels ; and this is their Honour and Glory . For what greater Honour can a Creature be more partaker of , than to be emploied in the service of his Creator ? What greater glory than to stand in the Presence , and to do the Will of the King of Heaven ? If it be an Honour on earth to stand before Princes , dying perishing men , and that unto men in nature and kind equal unto those before whom they stand , what is it for them , who by nature are at an infinite distance from the Glory of God , to stand before him who lives for ever and ever ? And surely it will be unconceivably woful unto poor souls at the last day , to find how they despised in this world a share and interest in that service , which is and ever was the Glory and Honour of Angels . 2. Such is the love and care of God towards his Saints labouring here below , that he sends the most glorious Attendants on his Throne to minister unto him , in taking care of them . He who gave his only Son for them , will not spare to send his holy Angels unto them . Heaven and earth shall be witnesses of his care of them , and the value that he puts upon them . Now this being a matter of so great importance as it is unto the Churches consolation , and the Doctrine directly taught in the Text , we may a little farther enquire into it , in answer unto these two Questions . First , Wherefore God is pleased to use the Ministry of Angels in the dispensation of his care and good will unto the Church , the Heirs of salvation , seeing he can by an Almighty facility exert all the effects of it by his own immediate Power ? Secondly , Vnto what especial end and purpose doth God make use of the Ministery of Angels for the good of them that believe ? For the first of these , the principal account of it is to be resolved into his own Sovereign Will Wisdom and Pleasure . Thus are we always to live in an holy Admiration of him , when ever we consider any of his works or ways , Rom. 11. v. 33. Herein are we to rest , and to put a stop unto all our enquiries : So it pleased him , Matth. 11. v. 25. And he giveth no account of his matters , Job 33. v. 12 , 13. This we are to acquiesce in as the great Reason of all God's dispensations and ways , even his own infinite Wisdom and sovereign Pleasure . He alone knows what becomes his own Goodness and Greatness , and of creatures not one , but as he is pleased to reveal it . For can we find out the Almighty unto perfection ? can we by searching find out God ? Job 11. v. 7. How shall poor limited finite creatures come to know what beseems the Infinite Holy One to do , any otherwise but as himself declareth that he hath done it ? And then we know the work is holy and wise , and such as becometh Infinite Perfection , because he hath done it . Herein then we principally rest , as to the meetness and condecency of the ministery of Angels ; God hath appointed it . Whereunto we may adde those other Reasons which the Scripture suggests unto us , as , 1. God doth it for the preserving and manifestation of the Glorious Order of his Kingdom . God is pleased to rule his Creation as a Supreme Lord and King. Hence there is so often mention made in the Scripture , that he is the King , the only Potentate , the Lord of Lords and King of Kings ; as also of his Throne , his Kingdom , Dominion , Reign and Government . And God doth this , that he might thereby give an Understanding of his Sovereignty unto his creatures , and make way thereby for the manifestation of his Glory . Now unto a Kingdom there are three things essential ; Rule , Obedience , and Order . In this Kingdom , the Sovereign Ru●e is in the hand of God alone , the Kingdom or Monarchy is his . Obedience is the work and duty of the whole Creation , every thing according to its nature capacity and condition . The Glory of both these lies in Order . Hereof there are two parts : first , that which respects the Being of the Creatures in their dependance on God : secondly , that which respects their ▪ Operation in Obedience unto him . God hath in infinite Wisdom endowed the works of his hands with such various natures , whereon their uses do depend , as that they are placed thereby in several ranks series and Orders , in an useful subserviency unto one another , so far as they are advantaged thereby in their common and absolute subjection to himself . This is the Order of their Being ; the Order of their Operation is such as they are fitted for by their natures , and whereby they set out the Glory of this Kingdom of God. Thus he takes the Angels , being fitted thereunto in that place which they hold in the Order of Nature and Being , unto the next and immediate attendance upon the Throne of his Kingdom . There they wait upon him , to receive and execute his commands in all the affairs of his Kingdom . So are they every where described in the Scripture , Psal. 68. and 103. Dan. 7. Revel . 5. Isa. 6. and else-where . And by this Ministery of Angels doth God insinuate unto us the Glory and Order of his Kingdom . His glorious and fiery Throne being attended with millions of these mighty Angels ready to accomplish his will. And whereas God hath erected imperium in imperio , a Kingdom in a Kingdom , like the wheels within the wheels in Ezekiel's Vision ; namely the Oeconomical Dispensatory Kingdom of Christ in his Oecumenical Kingdom over the whole Creation ; and hath annexed thereunto the principal manifestation of his Glory Rule and Dominion , those blessed Ministers do principally attend the Affairs thereof . And thus , though God can govern and dispose of all things , solo nutu , by the Almighty immediate Emanations of his own Power , yet for the manifestation of the glory of his Kingdom , especially of that Rule which is committed unto the Lord Christ , he useth the ministery of his creatures , in that Order which his infinite Wisdom had disposed them unto at the first Creation . 2. God is pleased to do this to exercise the Obedience of the Angels themselves ; and that upon a three-fold account . First , to keep preserve and rule them fitly to their state and condition . Being Creatures , they have a natural and necessary dependance on God their Creator ; and being Intellectual creatures they have a moral dependance on him according to a Law and Rule , with reference unto the utmost End whereunto they were created . This requires their constant Obedience unto the Will of God , without which they leave and forsake the Law of their Creation and Condition , and also deviate from the End for which they were made . Wherefore to exercise them unto and in this their Obedience , God makes use of their ministery and service in his Government of the Church . And this they shall continue to do unto the end of the world , when the course of their Obedience being accomplished , they shall be everlastingly satiated with the contemplation of God's infinite Excellencies , and enjoyment of him as their Reward . Secondly , That in them he might give an Example of ready Obedience unto the Church . These Angels of God being in their nature excellent , and great in power , always ready , watchful , and free from all Diversions or Avocations , eminent in Light and Holiness as always beholding the face of God , and filled with his Grace , are proposed unto us in their Obedience and readiness to do the Will of God , as an Example and pattern which we are to imitate unto our utmost , though we are never able perfectly to express . And thence are we directed by our Saviour to pray , that we may do the will of God on earth , as it is done by them in heaven . Thirdly , That they themselves may be made partakers of this singular Honour and Glory to serve the most High God in his most glorious work ; the preservation and salvation of his Church ; for that this is their Honour was before declared . 3. God emploieth them in an especial manner in this ministery for the good of them that are Heirs of salvation , to manifest unto them the Greatness and Glory of the work of the gathering , preserving and redemption of his Church , with the value that he puts upon all the fruits of the Death and Concernments of the Mediation of his Son Jesus Christ. For as of themselves they desire to look particularly into these things , which in general appear so glorious unto them , 1 Pet. 1. v. 12. that their delight in the Wisdom and Love of God may be more and more encreased ; so by God's dealings with his Church , in whose behalf they are employed , they learn therein the manifold Wisdom of God , and riches of his grace , Ephes. 3. v. 10. And thus in all their employment about the Saints wherein they are sent out to minister for their good , they learn much of the Wisdom and Love of God , and are thereby excited to honour , applaud , glorifie him and praise him . Somewhat of this they shall see in the least and meanest work toward any Believer that is committed unto them . And they eternally rejoyce in the over-flowings of the Love and Grace of God , taking care of all the concernments of the poorest and meanest of his servants . 4. This is done , that God may in an especial manner give glory and honour unto Jesus Christ thereby . This is his will , that all men should honour the Son as they honour the Father , Joh. 5.23 . He hath therefore raised him up , and given him Honour and Glory ; and in particular exalted him far above the Angels , putting them in subjection unto him as their Head , Prince , Ruler and Governour , Ephes. 1. v. 21 , 22. Neither is it a shew of Glory , or a titular Kingdom and Dominion that he hath given to Jesus Christ , but a real and absolute Sovereignty , wherein all things subject unto him are at his absolute disposal : and therefore must the Angels themselves be at his service in the affairs of his Kingdom , and so they acknowledge themselves to be , and the fellow-servants of them that keep his testimonie , Rev. 22.9 . Now the Heart and Love of Jesus Christ is greatly upon that part of his Church and People which are labouring with Sin , Affliction and Persecution here below , Heb. 2.17 . chap. 4.15 . It is then greatly for his honour and glory ( which in all things the Father aimeth at , Col. 1.18 , 19. ) that the gl●rious Angels should be employed for the good and in the behalf of all his poor labouring Saints . This honour is done to Jesus Christ in heaven , when all the Attendants of the Throne of God do see that care that is taken about the meanest that believe in him . 5. The Love , and Care , and Condescension of God unto his Saints is hereby manifested unto the Saints themselves . God emploieth the Angels for their good , that they may know how he careth for them , and be comforted thereby , Psal. 91.10 . The Saints of God have mean and low thoughts of themselves , as it becomes them to have . They know and confess that they are less than all the mercies of God , and unworthy that he should have any regard of them . Such thoughts as these their mean terrene condition , and their manifold sins and failings do fill them withall . Of the glorious Angels , their thoughts and apprehensions are high and honourable . Their Nature , their State and condition , their Power and Greatness , their Holiness , and Enjoyment of the Presence of God , do all present them unto their minds under a notion of much Excellency and Glory . Hence some weak , superstitious , and curious minds have been drawn to adore them with Religious Worship and Adoration ; the Saints know sufficiently the folly hereof . But yet when they consider that God is pleased to use employ and send out these glorious spirits to take care of them , to do them good , to watch over them , and round about them , to keep them from evil : this fills them as with an holy Admiration of the infinite Love and Condescension of God towards them , so also of the Excellency of the Mediation of the Lord Christ , who hath brought them into this condition of favour , from both which much spiritual comfort and rejoycing in the Lord doe arise . And for this end also doth God choose to do that mediately by the ministery of Angels , which otherwise by an inconceivable facility he could do by his own immediate Power . 6. A blessed Entercourse , Society , Communion and Fellowship is hereby maintained and kept up between the several parts of the Family of God ; that of Angels above , and this of Believers below . It hath been formerly declared , how the Angels in Heaven , and all elect Believers were reduced into one Family , when God reconciled the things in heaven and earth unto himself , and brought them all into subjection unto and dependance upon one common Head Christ Jesus , Ephes. 1.10 . From hence are Angels and Men reduced into one Family ; the Family in heaven and earth ; the Angels by Transition , Men by Adoption . Now it is the will of God , that for the Honour of our Lord Jesus Christ , the immediate Head of this Family , that there should be an Entercourse and an helpful communion between the several parts of it ; for to this end are we brought into the society of the innumerable company of Angels , Heb. 12.22 . Now because our Goodness , our Usefulness , our Helpfulness is confined and limited unto the Saints that are in the earth , Psal. 16.3 . not extending it self unto God , or any of his holy ones above , we cannot help , assist , counsel nor advise the Angels , nor do they in any thing stand in need of our aid or assistance . And since the communication of our minds unto them by way of Religious Subjection , Adoration , Faith , Trust , Affiance , is absolutely forbidden unto us ; it remaineth that this fellowship and society must be maintained by the aid help and assistance which they are able to afford unto us , and which we stand in need of . And on this account doth God employ them about the affairs and concernments of Believers , that so a becoming fellowship may be kept up in the Family of Christ , and an usefulness between the several parts thereof . 7. God makes use of the ministery of Angels in the service of the Church to reproach , awe , restrain and torment the Devil . It is a continual reproach cast upon Sathan , when he sees those unto whom he is like in Nature , and with whom he was sometimes a Companion in Glory , willingly , cheerfully , triumphantly obeying the will of God in the service of Christ , having by his wickedness cast out himself from the same honourable Employment , and mancipated himself to the vilest services that any part of the Creation of God is cast down unto . The whole work of the Angels is a continual reproach unto Sathan , for his sin and folly . It cries unto him , This might have been thy work , this might have been thy condition ; the gnawing of which consideration is no small part of his torment and present restless vexation . They also put an awe upon him in all his Attempts . He knows well their Power , their Authority , their Commission , and that it is not for him to contend with them . With one word they can at any time defeat him : The Lord rebuke thee , Sathan ; the Lord rebuke thee . And he knows not where he may meet with them in his Attempts . And this keeps him in continual awe , and perpetual uncertainties of success in all that he undertakes or goes about . And hereby God also in many things frustrates his endeavours , restrains his power , and disappoints his malice . It is inconceivable what havock he would make of the Lives , and Liberties , and Estates of the Saints , did not these Watchers from the Holy One disappoint him . And all these things adde to his torment . Much of his present punishment consists in the endless workings of Wrath , Envy , Malice , Blood-thirstiness and Rage ; Now as these where ever they are found but in the least degree are tormenting passions , so where they are all in their height rage and fury , and are not by any considerable vent abated or slacked , what can be worse in hell it self but only the immediate wrath of God ? But thus is it with Sathan from this ministery of Angels . He sees the Church and every Member of it , all whom he seeks to devour , encamped about , protected and defended by this Heavenly Host , so that he cannot in any measure have his will at them ; nay , that he cannot touch the soul of any one of them , nor cause an hair of the head of any one of them to perish . This fills him with self-devouring rage envy and wrath . And thus doth God by this way accomplish his judgment upon him . And these are some of the Reasons which the Scripture intimates unto us , why the Lord is pleased thus to make use of the ministery of Angels ; which may suffice for an Answer to the first Question before proposed . II. The second is , Vnto what Ends and Purposes doth God make use of the ministery of Angels , for the good of them that do believe . The thing it self we suppose in both these Questions . It is so directly asserted in the words of the Apostle , and so many instances are given of it else-where in the Scripture , that it needs not any especial confirmation . It will also be farther declared in our annumeration of the ends and purposes of it ensuing . As , 1. In general , God doth it to communitate by them the Effects of his Care and Love unto the Church by Jesus Christ. This God represented unto Jacob in the Vision that he gave him of the Ladder which stood upon the earth , and whose top reached unto heaven , Gen. 28.12 , 13. For although the Jews say somewhat to the purpose , when they affirm this Ladder to have denoted the dependance of all things here below on them above under the Rule of the Providence of God , yet they say not all that was signified thereby . Our Saviour tells us , Joh. 1.52 . That from thence his disciples should see heaven opened , and Angels ascending and descending upon the Son of man. Plainly alluding unto this Vision of Jacob. For those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the son of man , cannot denote meerly the Object of Angelical ministration , that they should be exercised in their work about his Person , but also that by him , by means of his mediation the Angels ascend and descend in the work of ministring unto the Saints . It is true , the great instance of their ministery was given in and about the Person of Christ as Head of the Church . They declared his Conception and Nativity , Matth. 1.20 . Luke 1.35 . Luke 2 11 , 12. They ministred unto him after his temptation , Matth. 4.11 . They strengthned him in his Agony , Luke 22.43 . They were Witnesses of his Resurrection and Ascension , Luke 24.4 . Acts 1.10 , 11. But by him and on his account they perform the Offices of their mission towards others also , even all the Heirs of salvation ; but this still upon the account of Christ. They ascend and descend on his mediation , sent by his Authority , aiming at his glory , doing his work , carrying on his interest , as in the following particulars will appear : For , 1. They are sent in an extraordinary manner to make Revelations of the Will of God , about things tending unto the obedience and spiritual advantage of them that do believe . Hereof we have many instances in the Old Testament , especially in God's dealing with the Patriarchs before the giving of the Law. For although the Second Person of the Trinity the Son of God himself did often appear unto them , as to Abraham , Gen. 18.1 , 2. with chap. 19.24 . and unto Jacob , chap. 32.24 . whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 48.16 . yet God also made frequent use of created Angels in the revelation and discovery of his Mind and Will unto them , as is evident from many passages in their story . That he used their ministration in the giving of the Law , we have before abundantly shewed , the Holy Ghost declaring and affirming of it , Psal. 68.17 , 18. Acts 7.63 . The like also he continued to do in the Visions of them granted unto the Prophets that ensued unto the end of that Dispensation , especially unto Ezekiel and Zechariah . So also the same was done under the New Testament , as to omit others , we have an especial instance , Rev. 1.1 . How far God is pleased to continue this ministration of Angels unto this day is hard to determine . For as many have pretended unto Revelations by Angels , which have been meer delusions of Sathan , or imaginations of their own brains : So to say that God doth not , or may not send his Angels unto any of his Saints to communicate his mind unto them , as to some particulars of their own duty according unto his word , or to fore-shew unto them somewhat of his own approaching work , seems in my judgment to be unwarrantably to limit the Holy One of Israel . Howbeit such things in particular are to be duly weighed with sobriety and reverence . 2. God by them suggests good motions into the minds of his Saints . As the devil sets himself on work to tempt them unto evil , by suggestions suited unto the principle of sin within them ; so God employs his holy Angels to provoke them to that which is good , by suggesting that unto them which is suitable unto the principle of spiritual life and grace that is in them . And as it is difficult to discover the suggestions of Sathan in most cases from the workings of our own minds , and our unbelief in them , partly because of their connaturalness one to the other , and partly because his impressions are not sensible nor produce any effects but as they mix themselves with our own darkness and lusts ; so it is no less difficult distinctly to take notice of these Angelical motions upon the like account on the other hand . For being suitable unto the inclinations of that principle of Grace which is in the hearts of believers , and producing no effect but by them , they are hardly discerned . So that we may have the benefit of many Angelical suggestions of good things , which we our selves take no notice of . And if it be enquired how these good motions from Angels are or may be distinguished from the motions of the holy Ghost , and his actings in Believers ; I answer , that they are differenced sundry ways ; as , 1. These Angelical are ab extra , from without ; Angels have no inbeing in us , no residence in our souls , but work upon us as an external principle . whereas the Holy Spirit abideth with us , and dwelleth in us , and works ab intra , from within the very principles of our souls and minds . Whence it follows , 2. That these Angelical motions consist in occasional impressions on the mind phancy and imagination , by advantages taken from outward objects and present disposition of the mind , rendring it meet to receive such impressions ; and so disposing it to affect the Heart , the Will and the Affections , whereas the Holy Ghost closeth in his Operations with all the facultie , of the soul , really and immediately exciting every one of them to gracious actings according to their nature and quality . Whence also it appears , 3. That Angelical motions communicate no strength power or ability unto men to act do or perform the Good which they guide and direct unto . Only they provoke and stir up men to act and exert the strength which they have , in the duties that they are minded of . But the Holy Ghost in his motions doth really communicate spiritual Grace strength and power unto the faculties of the soul , enabling them unto a right performance of the duties proposed unto them : And 4. Whereas Angelical impressions are transient , and abide not at all in themselves , but only in the Effects which the Mind warned and excited by them doth produce ; there is a constant , abiding , effectual Work of the Holy Ghost in the hearts of Believers , enabling them to will and to do , according unto his good pleasure . And this is a second part of the Ministry of Angels in particular , the benefit whereof we are oftner made partakers of than perhaps we are aware . And these motions which are an Effect of their Ministry , the Sadducees of old took to be Angels , denying all spiritual subsistences from whom they should proceed . 3. God sends forth his Angels unto this Ministry for the good of Believers , to preserve them from many dangers , and ruinous casualties , that would otherwise befall them . Much of the Design of Psal. 91. is to acquaint us therewithal ; for though the charge of Angels is expressed only in ver . 11. & 12. yet as the Expression there , of keeping us in all our wayes , that we stumble not , is comprehensive of all the Dangers which we are or may be exposed unto , so the same work of theirs respects all the evils and casualties enumerated in the beginning of the Psalm . And to this purpose also is it said , that the Angel of the Lord encampeth about them that fear him , as they did about Elisha of old ; namely , to preserve them from the Dangers that they are exposed unto . Nor is this impeached by the observations of the Evils , Troubles , Calamities and miseries that befall the people of God ; for God hath not given his Angels a Commission to act ad ultimum virium , to the utmost of their strength , viis & modis for the preservation of his ; but only to act according to his especial Good Pleasure ; and this they alwayes do . Now it is the Will of God , that his Saints should be exercised with various troubles and calamities , for the trial of their Faith and Obedience . But yet in the ordering and management of these calamitous Accidents or troubles , they have no less benefit by the Ministry of Angels , than they have in respect of those from which they are preserved by them . For inasmuch as they also are designed and ordered for their Good , their exposing to them in their seasons , supportment under them during their continuance , and deliverance from them in the appointed time thereof , are all signal mercies which they receive by the Ministry of Angels . 4. By this Ministry of Angels , doth God in particular preserve us from the suddain and violent incursions of Satan . Satan in the Scripture is called a Serpent from his subtilty and lying in wait to do mischief ; and a Lyon , from his rage and fury and spoiling from his lurking places . And as the one , and the other , he continually seeks the harm , mischief , and ruine of the whole man ; not only of our souls in sin and desert of punishment , but of our bodies in our lives health and welfare . Hence we find so many in the Gospel troubled with bodily infirmities from the assaults and impressions of Satan . And what he prevails to do against any one , that he is continually attempting against all the whole seed of Abraham . Hereunto also belong all those hurtful Terrors , Affrightments and Surprizals , which he endeavoureth by himself and his Agents to cast upon us . Had he his Liberty , he would make our whole Lives to be filled with Disappointments , Horrors , vain Fear and perplexities , if he could proceed no farther . Now in all these designs it is more probable that he is prevented by the Ministry of Angels . We find in the first of Job , that in all the Devils walks in the earth for the executing of his malice , the Angels still observe him , and are ready to answer him when he comes with his Accusations against the Saints into the presence of the Lord. And hereon depends the safety and security of our lives ; without which Satan would by all means continually attempt to fill them with Terrors , Vexations , Losses and Troubles . Not one of us should escape him any better than Job did , when God for a season suspended his Protection over his Relations Possessions and Enjoyments . 5. They are in their Ministry appointed to be Witnesses of the Obedience , Sufferings , and Worship of the Disciples of Christ ; that they may give Testimony unto them before God , and in the great Assembly of the last day , so glorifying God for the Grace bestowed upon them , and the assistance afforded unto them . Thus Paul tells us that the Apostles in their Preaching and Sufferings , were made a spectacle unto Angels , 1 Cor. 4.9 . The Holy Angels of God looked on , rejoycing to behold how gloriously they acquitted themselves in the work and Ministry committed unto them . And to this end doth he charge Timothy before the elect Angels , to look unto and discharge aright the Work of an Evangelist , 1 Tim. 5.21 . because they were appointed of God to be Witnesses of his faithfulness and diligence therein . And it is not improbable but he hath respect unto the presence of Angels in the assemblies of the Saints for the Worship of God , where he enjoyns Modesty and Sobriety unto Women in them on their account , 1 Cor. 11.10 . And from that particular instance , a general Rule may be drawn , for the Observation of Comeliness and Order in all our Assemblies ; namely from the presence of these holy Witnesses at all our solemn Worship . For Church-Assemblies are the Court , the dwelling place , the Throne of Jesus Christ , and therefore in them he is in an especial manner attended by these glorious Ministers of his presence . And therefore although an holy regard unto God and our Lord Jesus Christ himself be the first and principal motive unto a right and holy acquitment of our selves in all our Obedience Sufferings and Worship ; yet in subordination thereunto , we may have also respect unto the Angels , as those who are employed by him to be Witnesses of our wayes and carriage . Such a respect I mean , as may administer Occasion unto them to glorifie God in Christ on our behalf ; that so all the Honour may finally redound unto him alone . 6. God useth the Ministry of Angels , to avenge his Elect of their enemies and Persecutors , to render unto them a Recompence and Vengeance even in this world , in the due and appointed season . Thus by an Angel he destroyed the Army of Sennacherib when he intended and threatned the destruction of Jerusalem . And by an Angel he smote Herod in the midst of his pride and persecution , Acts 12. And this Ministry of theirs is in an especial manner pointed unto in several places of the Revelation , where the Judgements of God are foretold to be executed on the persecution of the world . And this work they wait for in an holy Admiration of the Patience of God towards many a provoking Generation ; and are in a continual readiness to discharge it unto the uttermost , when they shall receive their Commission so to do , Dan. 7. 7. They carry the souls departed into Abrahams bosom , Luke 16.22 . 8. Lastly , The Ministry of Angels respects the general Resurrection and Day of Judgement . The Lord Christ is every where described coming to Judgement at the last day , attended with all his holy and glorious Angels , Matth. 24.31 . Chap. 25.31 . 2 Thess. 1.7 , 8. Jude 14.15 . And great shall be their work towards the Elect in that day , when the Lord Christ shall be admired even by them , in all those that do believe . For although the work of the Resurrection , like that of the Creation , is to be effected by the immediate Operation of Almighty Power , without the interveniency of any secundary finite Agents limited in their Power and operation ; yet many things p●eparatory thereunto , and consequents thereof , shall be committed unto the Ministry of Angels . By them are the signs and tokens of it to be proclaimed unto the world , to them is the sounding of the last Trumpet , and general summons given out unto all flesh to appear before Jesus Christ committed , with all the glorious solemnity of the Judgement it self . And as they bear and accompany the departing souls of the Saints into the receptacles of their rest in Heaven , so doubtless also shall they accompany them in their joyful return unto their beloved old Habitations . By them also will the Lord Christ gather them together from all parts wherein their redeemed bodies have been reduced into dust ; and so also at length by them bring all the heirs of salvation triumphantly into the full Possession of their inheritance . And thus much may suffice to have spoken about the Ministry of Angels here mentioned by the Apostle ; by all which it farther appears , how neither in their Nature , nor their Office they are any way to be compared with the Son of God in his Ministry towards the Church . Some deductions also for our especial Use and Instruction may here be added from what hath been spoken . As , 1. That we ought to be very careful to use sobriety in our Speculations and Meditations about this matter . Herein doth the Caution of the Apostle take place in an especial manner , that we should be wise unto sobriety , Rom. 12.3 . and not to think our selves wise above that which is written . This some neglecting of old , and endeavouring to intrude themselves into the things which they had not seen , Col. 2.18 . that is boasting of the knowledge and acquaintance with Angels , which they had no ground for , nor any safe Instruction in , fell into Pride , Curiosity , Superstition and Idolatry , as the Apostle in that place declareth . And almost in all Ages of the Church , men have failed on this account . The Curiosity of the Jews we did in some measure before manifest . To them in their Imaginations succeeded the Gnosticks ; whose portentous Aeones and Genealogies of inferiour Deities , recounted by Irenaeus , Origen , Tertullian , Epiphanius and others of the Antients , were nothing but wicked and foolish Imaginations about Angels . Unto them succeeded those about the beginning of the fourth Century ; who flatly Worshipped Angels , and had Conventicles , or private meetings for that purpose , who are expresly condemned in the thirty fifth Canon of the Councel of Laodicea , An. 364. in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wherein they plainly adjudge , that practice to be Idolatry and Apostasie from Jesus Christ. After these , about the end of the fourth , or beginning of the fifth Century , He vented his curious speculations about their Hierarchy Orders and Operations , who personated Dionysius the Areopagite , of whom we spake before . From them all did that sink of Idolatry Superstition and Heresies the Church of Rome , derive her present Speculations , Adoration , Worship and Invocation of Angels . But as these things are all of them without , besides and against the Word in general , so they are in particular expresly prejudged and condemned by the Apostle in the place to the Colossians before mentioned : And of such kind of needless , useless , unprofitable , dangerous Speculations we are to beware ; and many of them I could in particular recite , but that I would not teach them unto any , by condemning them before all ; but yet , 2. Danger should not deter us from Duty . Because some have miscarried in this matter , we ought not therefore wholly to neglect it ; there being so great a concernment of the glory of God , and our own good enwrapped therein . Had others erred or wandred indeed , because they had neither Way to walk in , or Guide to attend unto , it had been sufficient to restrain us from attempting any thing in this matter : but whereas it is evident , that they wilfully neglected the Way , or pressed farther than the paths of it lead them , and despised their Guide , following their own imagination instead thereof , shall others be discouraged in their Duty , whereas they may avoid their miscarriages ? Wary indeed this may and ought to make us in our enquiries , but not neglective of our duties . We have the Word of God for our Way and Guide ; if we go not besides it , if we go not beyond it , we are as safe when we treat of Angels , as if we treated of Worms . We have seen in part of what signal use their Ministry is as unto our good , and the glory of Jesus Christ. And it is pride to the height , not to enquire after what may be known , because there are many things that we may not know nor comprehend . If that take place it will debar us from all search into the Mysteries of the Gospel . For upon our utmost Attainments we know but in part . Gods Revelation is the Object of our knowledge . So far as that is made and given , so far we may enquire and learn. Besides it is the height of Ingratitude not to search after what may be known of this great Priviledge and Mercy whereof we are made partakers in the Ministry of Angels . God hath neither appointed nor revealed it for nothing . He expects a reverence of Praise and Glory for it : and how can we bless him for it , when we know nothing of it ? This Ministry then of Angels is that which with sobriety we are in a way of Duty to enquire into . 3. Let us on this account glorifie God and be thankful . Great is the Priviledge , manifold are the Blessings and Benefits that we are made partakers of by this Ministry of Angels . Some of them have been before recounted . What shall we render for them , and to whom ? Shall we go and bow our selves down to the Angels themselves , and pay our homage of Obedience unto them ? They all cry out with one accord , see you do it not , we are your fellow servants : What shall we then do ? Why say they , Worship God : Glorifie and praise him , who is the God of all Angels ; who sends them , who employes them , unto whom they Minister in all that they do for us . Let us bless God I say for the Ministry of Angels . Moreover , these words afford us other Instructions , which I shall only name , and put a close unto our Discourses on this Chapter : as , III. The Socratical fancy of one single Guardian Angel attending every one ; as it is if admitted a real impeachment of the Consolation of Believers , so a great inducement unto Superstition and Idolatry . The further evidencing of this truth , I remit unto what hath been already delivered about the Ministry of Angels in general . IV. Believers obtain Heaven by inheritance , and free gift of their Father , and not by any merit of their own . Heirs among men claim their inheritance jure nascendi , because they are born unto it , not because they deserve it better than others . Believers look for theirs jure adoptionis , by right of Adoption , whereby they become Sons , Heirs of God , and Co-heirs with Jesus Christ. End of the first Chapter . CHAP. II. IN this Second Chapter the Apostle declares his Design , and what his especial Aim was , with respect unto them to whom he wrote . It was not meerly their Instruction , or the Information of their Minds and Judgements that he intended ; though that also was in his eye , and necessary unto his principal Purpose . They had by their Instability and fainting in Trials administred Occasion unto him of other Discourse . Besides , he foresaw that they had great Difficulties and Temptations to contend withal ; and was jealous lest they should miscarry under them ; as he also was over other Professors , 1 Cor. 11.34 . His principal End therefore in this whole Epistle ( as hath been declared ) was to prevail with the Hebrews unto Stedfastness in the faith of the Gospel , and Diligence in attendance unto all those Wayes and Means whereby they might be established . The Foundation of his Exhortations unto this Purpose , he layes in the incomparable Excellency of the Author of the Gospel . Hence just and cogent Inferences unto constancy in the Profession of his Doctrine , and Obedience unto him , both absolutely and in respect of the Competition set up against it by Mosaical Institutions , do naturally flow . And these Considerations doth the Apostle divide into several parts , interposing in great Wisdom between the handling of them , those Exhortations which pressed towards his especial End before mentioned . And this course he proceeds in for several Reasons . For , First , He minds them and us in general , that in handling of the Doctrines of the Gospel concerning the Person and Offices of Jesus Christ , we should not satisfie our selves in a bare Notional Speculation of them ; but endeavour to get our Hearts excited by them unto Faith , Love , Obedience and Stedfastness in our Profession . This doth he immediately apply them unto . Instances unto this purpose doth he give us in this Chapter upon his foregoing Declaration of the Excellencies of Christ , and the Glory of his Kingdom ; that so his Hearers might not be barren and unfruitful in the knowledge of him . Secondly , As to the Hebrews in particular , he had as it were so overwhelmed them with that flood of Divine Testimonies which he had powred out in the Beginning of his Epistle , and that heavenly glorious Declaration which he had made of the Person of the Messiah , that he thought it needful to give them time to consider what was the Tendency of that sublime Discourse , and what was their especial concernment therein . Thirdly , The Apostle interposeth his Exhortation in this place , as to be an Application of what was before delivered , so to lead them on thereby unto the Consideration of Arguments of another nature , ( though of the same use and tendency ) taken from the Sacerdotal or Priestly Office of Christ , and the Works or effects thereof . And herein doth a great part of the Apostolical Wisdom , in the various Intertexture of Doctrines and Exhortations in this Epistle consist ; that as every Exhortation flows naturally from the Doctrine that doth precede it ; so alwayes the principal matter of it leads directly unto some other Doctrinal Argument , which he intends nextly to insist upon . And this we shall see evidenced in the Transition that he makes from the Exhortation laid down in the beginning of this Chapter , unto the Sacerdotal Office of Christ , v. 6 , 7 , 8. The first Verses then of this Chapter are purely Paraenetical , or Hortatory , with a mixture of some Considerations serving to make the Exhortation weighty and cogent . Verse I. THe first Verse contains the Exhortation it self intended by the Apostle , those following the especial Enforcements of it . Ver. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Abundantius : V.L. Arias : More abundantly : eò amplius , Beza ; so much the more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. Magis , the rather : ut magis , ut abundantius , as the rather ; as more abundantly , Summâ attentione : Arab. with all attention . The word denotes somewhat more than ordinary in the Act it relates unto , or the Persons to whom it is applyed . And Diligence being especially required in Attention unto any thing , or in those that attend , which extends it self unto the whole deportment of the mind in that work ( if that be respected herein which we shall consider ) it may be not unmeetly rendered more diligently , directly ; more abundantly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observare ; V.L. to observe , improperly : Adhibere Ar. M. a Word of an imperfect sense , unless supplyed with our Minds or Vnderstandings , or diligence ; Adhibere animum , adhibere diligentiam ; but immediately affecting the Object , as adhibere auditis , it gives no perfect sense : attendere ; Beza ; to attend unto ; to give heed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simus cauti ▪ attenti , Syr. That we be wary , or heedfull . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is usually in other Authors when it refers to Persons , ausculto , or obtempero ; to hearken , attend and give heed to any one with an observant or obedient mind . And sometimes it signifies to hope or place Trust or Confidence in him that is attended unto . It is also used for to Assent , to Agree , or subscribe unto what is spoken by another . In the New Testament it is principally used in two senses . ( 1. ) To beware , or look to our selves , as to things or Persons that might hurt us ; and then it is attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Matth. 7.25 . Chap. 10.17 . Chap. 16.6 , 11 , 12. Luke 12.1 . Or so to beware , or to look diligently unto our own Concernments absolutely , Luke 17.3 . Chap. 21.34 . Matth. 6.1 . Acts 20.28 . ( 2. ) To Attend with diligence and submission of mind unto the words of another ; or unto any business that we are employed in , Acts 8.6 . Chap. 16.14 . 1 Tim. 1.4 . Chap. 4.1 , 13. Titus . 1.14 . So it is said of the Samaritans , that they much heeded Simon Magus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 8.10 . And it is the same word , whereby the reverential Obedience of that people unto the preaching of Philip is expressed , v. 6. An Attendance then with a mind ready for Obedience is that which the word imports . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Auditis , to the things heard . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. in eo quod audivimus ; in that which we have heard . To the things heard , that is , by us , who are required to attend unto them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Word is no where else used in the New Testament . In other Authors it is as much as praeterfluo ; to run by . So Xenoph. Cyropaed . lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to drink of the River running by ; pereffluamus , V.L. ne forté pereffluamus , lest perhaps we should run out . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ne fortè , lest perhaps : improperly ; it respects times and seasons ; lest at any time . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ne forte cadamus ; decidamus ; lest we fall ; fall down ; that is perish . So is the word also interpreted by Chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we perish not ; that we fall not . And he confirms this sense from that saying in the Proverbs , Chap. 3.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My Son fall not . So he interprets the word . In the Original it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; let them not depart ; the word respecting not the Person spoken unto , but the thing spoken of . Nor do the LXX . in any other place render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the next Chapter , v. 21. and words of the like signification ; to decline , draw back , give over by negligence or weariness . Other Antient Translations read , nè decidamus ab honestate ; that we fall not from Honesty ; and & nequaquam rejicias ; and by no means to reject . What sense of the Word is most proper to the Place , we shall afterwards consider . Verse 1. Therefore ( for this cause ) the more abundantly ought we to attend ( or give heed ) to the things heard ( by us ) lest at any time we should flow out ( or pass away . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For this Cause ; as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore , wherefore ; There is in the words an Illation from the precedent Discourse ; and the whole Verse is an hortatory Conclusion from thence . From the Proposition that he hath made of the Glory and Excellency of the Author of the Gospel ; he draws this inference , therefore ought we ; for the reason and causes insisted on . And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flow out , expresseth their losing by any wayes or means the Doctrine of the Gospel wherein they had been instructed , and the Benefits thereof . Seeing the Gospel hath such a blessed Author , we ought to take care that we forfeit not our interest in it . But if we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the sense chosen by Chrysostom , to express the fall , and perishing of them that attend not as they ought unto the Word , ( which Interpretation is favoured by the Syriack Translation ) Then the word , therefore , for this cause , respects the Commination or Threatning included therein . As if the Apostle had said , therefore ought you to attend ; that is , look to it , that you do attend , l●st you fall and perish . I rather embrace the former sense , both because the Interpretation of the word used by Chrysostom is strained , as also because the Apostle doth evidently in these words enter upon an Exhortation unto Obedience , upon his former discourse about the Person of Christ ; nor without an especial regard thereunto , had he laid any foundation for such a Threatning unto Disobedience , as is pretended to be in the words ; of which yet farther afterwards . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ought we ; the Persons unto whom he makes the Application of his Doctrine , and directs his Exhortation . Some think that Paul joyns himself here with all the Hebrews upon the account of Cognation and Countrey , as being himself also an Hebrew , Phil. 3.8 . and therefore affectionately respecting of them , Rom. 9.3 . But the Expression is to be regulated by the words that follow ; all we , who have heard the Gospel preached , and made profession thereof . And the Apostle joyns himself with them , not that there was any danger on his part lest he should not constantly obey the Word , or were of them whose wavering and Instability gave Occasion to this Caution ; but ( 1. ) To manifest that the Duty which he exhorts them unto , is of general concernment unto all to whom the Gospel is preached , so that he layes no singular burden on them ; and ( 2. ) That he might not as yet discover unto them any jealousie of their Inconstancy , or that he had entertained any severe thoughts concerning them : Apprehensions whereof , are apt to render Exhortations suspected ; the minds of men being ready enough to disregard that which they are perswaded unto , if they suspect that undeserved blame lyes at the bottom of the Exhortation . The like Condescension hereunto , upon the like account , we may see in Peter , 1 Pet. 4.3 . These are the Persons spoken unto ; That which is spoken to them consists in an Exhortation unto a duty , and an especial Enforcement of it . The Exhortation and Duty in the first words , the more abundantly to attend unto the things heard ; and the Enforcement in the close of them , lest at any time we should flow out . In the Exhortation is expressed an especial Circumstance of it , the Duty it self , and the manner of its performance . The first is included in that Word more abundantly ; which may refer either unto the Causes of the attendance required , or unto the manner of its performance . In the words as they lye in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more abundantly , is joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore , for this cause , and seems immediately to respect it ; and so to intimate the excellent and abundant Reason that we have to attend unto the Gospel . But if we transpose the words , and read them as if they lay thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more abundantly , respects the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to attend unto , and so expresseth somewhat of the manner of the performance of the Duty proposed . And so our Translators report the sense , We ought to give the more diligent heed , or give heed the more diligently . The Reader may embrace whether sense he judgeth most agreeable to the scope of the place . The former construction of the word , expressing the necessity of our attention to be intimated from the cogency of the reasons thereof before insisted on , is not without its probability . And this the meaning of the word agrees unto , whether we take it absolutely , ( for so , as Chrysostome observes , it may be taken , though of it self it be of another form ) or comparatively , in which form it is . Take it absolutely , and the Apostle informs them that they have abundant cause to attend unto the things spoken or heard , because of him that spake them ; for concerning him alone came that Voice from the excellent glory , This is my beloved Son , hear him . So also in the other sense , the Apostle is not comparing the manner of their attending unto the Doctrine of the Law , ( which certainly they ought to have done with all diligence ) and their attendance unto the Gospel , but shews the reasons which they had to attend unto the one and the other , as the following verses clearly manifest . This then may be that which the Apostle intimates in this word , namely that they had more abundant cause and a more excellent reason for their attending unto the Doctrine of the Gospel , than they had unto that of the Law ; on this account that he by whom the Gospel was immediately preached unto us , was the Son of God himself . But the other application of the word is more commonly received , wherein it intends the duty enjoyned . In reference unto the Duty exhorted unto , there is expressed the Object of it , The things heard . Thus the Apostle chuseth to express the Doctrine of the Gospel , with respect unto the way and manner whereby it was communicated unto them , namely by preaching ; for faith cometh by hearing , and hearing is of the word preached , Rom. 10.14 , 15. And herein doth he magnifie the great Ordinance of preaching , as every where else he maketh it the great means of begetting faith in men . The Lord Christ himself first preached the Gospel , Acts 1.1 . and verse 4. of this chapter . Concerning him it was said from heaven , Hear him , Matth. 17.5 . as he who revealed the Father from his own bosome , Joh. 1.18 . From him the Gospel became to be the Word heard . When he had finished the course of his Personal Ministery , he committed the same work unto others , sending them as the Father sent him . They also preached the Gospel , and called it the Word , that is that which they preached . See 1 Cor. 1. So in the Old Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isa. 53.1 . Auditus , an hearing , or that which was heard , being preached . So that the Apostle insists on , and commends unto them not only the things themselves wherein they had been instructed , but also the way whereby they were communicated unto them , namely by the great Ordinance of preaching , as he farther declares , verse 4. This as the means of their believing , as the ground of their profession , they were diligently to remember consider and attend unto . The Duty it self directed unto , and the manner of its performance , are expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to attend , or give heed . What kind of attendance is denoted by this word was in part before declared . An attendance it is with Reverence Assent and Readiness to obey . So Acts 16.14 . God opened the heart of Lydia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to attend unto the things that were spoken , not to give them the hearing only ; there was no need of the opening of her heart for the meer attention of her ear : but she attended with readiness humility ▪ and resolution to obey the Word . The effect of which attention is expressed by the Apostle , Rom. 6.17 . To attend then unto the Word preached , is to consider the Author of it , the Matter of it , the Weight and concernment of it , the Ends of it , with Faith , Subjection of spirit , and Constancy , as we shall with our Apostle more at large afterwards explain . The Duty exhorted unto being laid down , a Motive or Enforcement unto it is subjoyned , taken from the danger that would ensue the neglect thereof . And this is either from the Sin or Punishment that would attend it , according unto the various interpretations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flow out , or fall , before mentioned . It it signifies to fall or perish , then the punishment of the neglect of this Duty is intimated . We shall perish as water that is poured on the earth . Thereunto is the frail life of man compared , 2 Sam. 14.14 . This sense of the word is embraced by few Expositors , yet hath it great countenance given unto it by the ensuing discourse , verse 2 , and 3. and for that reason is not unworthy our consideration . For the design of the Apostle in those verses is to prove , that they shall deservedly and assuredly perish who should neglect the Gospel . And the following particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and if , in verse 2. may seem to relate unto what was before spoken , and so to yield a reason why the Unbelievers should so perish as he had intimated ; which unless it be expressed in this word , the Apostle had not before at all spoken unto . And in this sense the Caution here given is , That we should attend unto the word of the Gospel , left by our neglect thereof , we bring upon our selves inevitable ruine , and perish as water that is spilt on the ground , which cannot be gathered up again . But the truth is , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed will not be well reconciled unto this sense and interpretation ; unless we should suppose it to be redundant and insignificative , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lest at any time we should flow out , should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely , that we fall not . But there is no just reason to render that word so useless . Allow it therefore significative , and it may have a double sense ; 1. To denote an uncertain time ; quando , aliquando , at any time . 2. A conditional event ; fortè , ne fortè , lest it should happen . In neither of these senses will it allow the words to be expounded of the Punishment that shall befall Unbelievers , which is most certain both as to the Time , and the Event . Neither doth the Apostle in the next Verses threaten them that neglect the Gospel , that at some time or other they may perish ; but le ts them know that their destruction is certain , and that from the Lord. It is then our sinful losing of the Word and the benefits thereof which the Apostle intendeth . And in the next verses he doth not proceed to prove what he had asserted in this verse , but goes on to other Arguments to the same purpose , taken from the unquestionable event of our neglect of the Word , and losing the benefits thereof . The especial reason therefore why the Apostle thus expresseth our losing of the doctrine of the Gospel by want of diligent attendance unto it , is to be enquired after . Generally the expression is looked on as an allusion unto leaking vessels , which suffer the water that is poured into them one way , to run out many . As he speaks in the Comedian , who denied that he could keep secret some things if they were communicated unto him . Plenus rimarum sum , huc atque illuc effluo : I am full of chinks , and flow out on every side . And the word relates unto the persons , not to the things , because it contains a crime . It is our duty to retain the word which we have heard ; and therefore it is not said that the Word flows out , but that we as it were pour it out . And this crime is denoted by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For as the simple Verb denotes the passing away of any thing as water , whether it deserve to be retained or no ; so the compound doth the losing of that perversly which we ought to have retained . But we may yet enquire a little farther into the reason and nature of the Allegory . The Word or Doctrine of the Scripture is compared to showers and rain ; Deut. 32.2 . My doctrine shall drop as the rain , my speech shall distil as the dew , as the small rain upon the tender herb , as the showers upon the grass . Hence the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Teacher , and Rain ; so that Translators do often doubt of its special sense , as Psal. 84.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rain filleth the pools , as in our Translation ; others , as Hierom and Arias Montanus render them , Benedictionibus operietur docens , The Teacher shall be covered with blessings ; both the words being ambiguous . So also Isa. 30.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate thy Teachers , is by others rendred thy showers or rain . So those words , Joel 2.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our Translators render in the Text , He hath given you the former rain moderately ; in the Margin they render , a Teacher of righteousness . And the like ambiguity is in other places . And there is an elegant metaphor in the word . For as the drops of rain falling on the earth do water it and make it fruitful , whilst it takes no notice of it , so doth the Doctrine of the Word insensibly make fruitful unto God the souls of men , upon whom it doth descend . And in respect unto the Word of the Gospel it is , that the Lord Christ is said to come down as the showers on the mowen grass , Psal , 72. So the Apostle calls the preaching of the Gospel unto men , the watering of them , 1 Cor. 3.6 , 7. And compares them unto whom it is preached unto the earth that drinketh in the rain , Heb. 6.7 . In pursuit of this Metaphor it is , that men are said to pour out the Word preached unto them , when by their negligence they lose all the benefits thereof . So when our Saviour had compared the same Word unto seed , he sets out mens falling from it by all the ways and means whereby seed cast into the earth may be lost , or become unprofitable , Matth. 13. And as he shews that there are various ways and means whereby the seed that is sown may be lost and perish , so there are many times and seasons , ways and means , wherein and whereby we may lose and pour out the Water or Rain of the Word which we have received . And these the Apostle regards in that expression , lest at any time . We are now entred on the Practical part of the Epistle , and that which is of great importance unto all Professors at all times ; especially unto such as are by the good providence of God called into the condition wherein the Hebrews were , when Paul thus treated with them ; that is a condition of temptation affliction and persecution . And we shall therefore the more distinctly consider the useful truths that are exhibited unto us in these words , which are these that follow . 1. Diligent attendance unto the word of the Gospel is indispensably necessary unto perseverance in the profession of it . Such a profession I mean as is acceptable unto God , or will be useful unto our own souls . The profession of most of the world is a meer not renunciation of the Gospel in words , whilst in their hearts and lives they deny the power of it every day . A saving profession is that which expresseth the efficacy of the Word unto salvation , Rom. 10.10 . This will never be the effect of a lifeless attendance unto the Word . And therefore we shall first consider what is required unto the giving beed to the Gospel here commended unto us ; and there are in it ( amongst others ) the things that follow . 1. A due valuation of the grace tendred in it , and of the Word it self on that account . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such an attendance unto any thing , as proceeds from an estimation and valuation of it answerable unto its worth . If we have not such thoughts of the Gospel , we can never attend unto it as we ought . And if we consider it not as that wherein our chief concernment lies , we consider it not as we ought at all . The field wherein is the Pearl of price is so to be heeded , as to be valued above all other Possessions whatsoever , Matth. 13.45 , 46. They who esteemed not the Marriage-feast of the King above all Avocations and worldly Occasions , were shut out as unworthy , Matth. 22.7 . If the Gospel be not more unto us than all the world besides , we shall never continue in an useful profession of it . Fathers and Mothers , Brothers and Sisters , Wives and Children , must all be despised in comparison of it , and competition with it . When men hear the Word , as that which puts it self upon them , whose attendance unto they cannot decline without present or future inconveniencies , without considering that all the concernments of their souls lie bound up in it , they will easily be won utterly to neglect it . According as our esteem and valuation of it is , so is our heeding of it , and attendance unto it , and no otherwise . Hearkning unto the Word as unto a song of him that hath a pleasant voice , which may please or satisfie for the present , is that which profits not men , and which God abhors , Ezek. 33.34 . If the ministration of the Gospel be not looked on as that which is full of glory , it will never be attended unto . This the Apostle presseth , 2 Cor. 3.8 , 9. Constant high thoughts then of the necessity , worth , glory and excellency of the Gospel , as on other accounts , so especially of the Author of it , and the grace dispensed in it , is the first step in that diligent heeding of it which is required of us . Want of this was that which ruined many of the Hebrews to whom the Apostle wrote . And without it we shall never keep our faith firm unto the End. 2. Diligent study of it , and searching into the mind of God in it , that so we may grow wise in the mysteries thereof , is another part of this Duty . The Gospel is the wisdom of God , 1 Cor. 1.24 . In it are laid up all the stores and treasures of that wisdom of God , which ever any of the sons of men shall come to an acquaintance with in this world , Col. 2.2 , 3. And this wisdom is to be sought for as silver , and to be searched after as hid treasures , Prov. 2.4 . that is , with pains and diligence like unto that of those who are employed in that enquiry . Men with indesatigable pains and danger pierce into the bowels of the earth , in the search of those hid treasures that are wrapt up in the vast womb of it . Silver and treasures are not gathered by every lazie passenger on the surface of the earth ; they must dig seek and search who intend to be made partakers of them , and they do so accordingly : And so must we do for these treasures of heavenly wisdom . The mystery of the grace of the Gospel is great and deep , such as the Angels desire to bow down and look into , 1 Pet. 1.12 . which the Prophets of old , notwithstanding the advantage of their own especial Revelations , enquired diligently after , verse 11. Whereas now if any pretend , though falsly , to a Revelation , they have immediately done with the Word , as that which by the deceit of their imaginations they think beneath them , when indeed it is only distant from them , and is really above them . As if a man should stand on tip-toe on a mole-hill , and despise the Sun appearing newly above the Horizon as one beneath him . Diligent sedulous searching into the Word belongs unto this heeding of it , Psal. 1.1 . Or a labouring by all appointed means to become acquainted with it , wise in the mystery of it , and skilled in its doctrine . Without this , no man will hold fast his profession . Nor doth any man neglect the Gospel , but he that knows it not , 2 Cor. 4.3 , 4. This is the great principle of Apostasie in the world , men have owned the Gospel but never knew what it was , and therefore leave the profession of it foolishly , as they took it up lightly . Studying of the Word is the security of our faith . 3. Mixing the Word with faith is required in this attention . See chap. 4.2 . As good not hear as not believe . Believing is the end of hearing , Rom. 10.11 . And therefore Lydia's faith is called her attention , Acts 16.14 . This is the life of heeding the Word , without which all other exercise about it is but a dead carcase . To hear and not believe is in spiritual life , what to see meat and not to eat is in the natural ; it will please the fancy , but will never nourish the soul. Faith alone realizeth the things spoken unto the heart , and gives them subsistence in it , Heb. 11.1 . without which , as to us , they flow up and down in loose and uncertain notions . This then is the principal part of our duty in heeding the things spoken , for it gives entrance to them into the soul , without which they are poured upon it as water upon a stick that is fully dry . 4. Labouring to express the Word received in a conformity of heart and life unto it , is another part of this Attention . This is the next proper end of our hearing . And to do a thing appointed unto an End , without aiming at that End , is no better than the not doing it at all , in some cases much worse . The Apostle says of the Romans , that they were cast into the mould of the doctrine of the Gospel , chap. 6.13 . It left upon their hearts an impression of its own likeness , or produced in them the express image of that Holiness Purity and Wisdom which it revealeth . This is to behold with open face the glory of the Lord in a glass , and to be changed into the same image , 2 Cor. 4.18 . that is , the image of the Lord Christ , manifested unto us and reflected upon us by and in the glass of the Gospel . When the heart of the hearer is quickned , enlivened , spirited with Gospel truths , and by them is moulded and fashioned into their likeness , and expresseth that likeness in its fruits , or a Conversation becoming the Gospel , then is the Word attended unto in a right manner . This will secure the Word a station in our hearts , and give it a permanent abode in us . This is the Indwelling of the Word , whereof there are many degrees , and we ought to aim that it should be plentiful . 5. Watchfulness against all opposition that is made either against the Truth or Power of the Word in us , belongs also unto this duty . And as these Oppositions are many , so ought this Watchfulness to be great and diligent . And these things have we added for the further Explication of the Duty that is pressed on us by the Apostle ; the necessity whereof , for the preservation of the truth in our hearts and minds , will further appear in the ensuing Observation . II. There are sundry times and seasons wherein , and several ways and means whereby men are in danger to lose the word that they have heard , if they attend not diligently unto its preservation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at any time , or by any way or means . This our Saviour teacheth us at large in the Parable of the Seed , which was retained but in one sort of ground of those four whereinto it was cast , Matth. 13. And this the experience of all Times and Ages confirmeth . Yea , few there are at any time who keep the Word heard as they ought . We may briefly name the Seasons wherein , and the Ways whereby the hearts and minds of men are made as leaking vessels , to pour out and lose the Word that they have heard . 1. Some lose it in a time of Peace and Prosperity . That is a season which slays the foolish . Jesurun waxes sat and kicks . According to mens pastures they are filled , and forget the Lord. They feed their lusts high , until they loath the Word . Quails often make a lean soul. A prosperous outward estate hath ruined many a Conviction from the Word , yea and weakened faith and obedience in many of the Saints themselves . The warmth of Prosperity breeds swarms of Apostates , as the heat of the Sun doth Insects in the Spring . 2. Some lose it in a time of persecution . When persecution ariseth , saith our Saviour , they fall away . Many go on apace in profession until they come to see the Cross ; this fight puts them to a stand , and then turns them quite out of the way . They thought not of it , and do not like it . We know what havock this hath made amongst Professors in all Ages ; and commonly where it destroys the Bodies of ten , it destroys the Souls of an hundred . This is the season wherein Stars fall from the Firmament , in reference whereunto innumerable are the Precepts for Watchfulness , Wisdom , Patience , Enduring , that are given us in the Gospel . 3. Some lose it in a time of trial by temptation ; it pleaseth God in his Wisdom and Grace to suffer sometimes an hour of temptation to come forth upon the world , upon the Church in the world , for their trial , Rev. 3.10 . And he doth it that his own thereby may be made conformable unto their Head Jesus Christ , who had his especial hour of temptation . Now in such a season temptation worketh variously , according as men are exposed unto it , or as God seeth meet that they should be tried by it . Every thing that such days abound withall shall have in it the force of a temptation . And the usual effect of this work is , that it brings Professors into a slumber , Matth , 25.5 . In this state , many utterly lose the Word . They have been cast into a negligent slumber by the secret power and efficacy of temptation ; and when they awake and look about them , the whole power of the Word is lost and departed from them . With reference unto these and the like seasons it is , that the Apostle gives us this caution , to take heed lest at any time the word which we have heard do slip out . 2. The ways and means also whereby this wretched effect is produced are various , yea innumerable : some of them only I shall mention , whereunto the rest may be reduced . As , 1. Love of this present world . This made Demas a leaking vessel , 2 Tim. 4.10 . and choaks one fourth part of the seed in the Parable , Matth. 13. Many might have been rich in grace , had they not made it their end and business to be rich in this world , 1. Tim. 6.9 . But this is too well known , as well as too little regarded . 2. Love of sin . A secret lust cherished in the heart will make it plenum remarum , full of chinks , that it will never retain the showers of the Word ; and it will assuredly open them as fast as convictions stop them . 3. False Doctrines , Errors , Heresies , false Worship , Superstition and Idolatries will do the same . I place these things together , as those which work in the same kind upon the Curiosity Vanity and Darkness of the minds of men . These break the vessel , and at once pour out all the benefits of the Word that ever were received . And many the like instances might be given . And this gives us the reason of the necessity of that heeding the Word which we before insisted on . Without it , at one time or other , by one means or other , we shall lose all the design of the Word upon our souls . That alone will preserve us , and carrie us through the course and difficulties of our Profession . The Duty mentioned then is of no less concernment unto us than our souls , for without it we perish . Let us not deceive our selves , a slothful negligent hearing of the Word will bring no man to life . The commands we have to watch , pray , strive , labour and fight , are not in vain . The warnings given us of the Opposition that is made to our faith , by indwelling sin Sathan and the world , are not left on record for nothing : no more are the sad examples which we have of many , who beginning a good Profession have utterly turned aside to sin and folly . All these things , I say , teach us the necessity of the Duty which the Apostle enjoyneth , and which we have explained . III. The Word heard is not lost without the great sin as well as the inevitable ruine of the souls of men . Lost it is when it is not mixed with faith , when we receive it not in good and honest hearts , when the end of it is not accomplished in us , and towards us . And this befalls us not without our sin , and woful neglect of duty . The Word of its own nature is apt to abide , to incorporate it self with us , and to take root : but we cast it out , we pour it forth from us . And they have a woful account to make , on whose souls the guilt thereof shall be found at the last day . IV. It is in the nature of the Word of the Gospel to water barren hearts , and to make them fruitful unto God. Hence , as was shewed , was it compared to Water , Dews and Rain , which is the foundation of the Metaphorical expression here used . Where this word comes , it makes the parched ground a pool , and the thirsty land springs of water , Isa. 35.7 . These are the waters of the Sanctuary , that heal the barren places of the earth , and make them fruitful , Ezek. 47. The River that makes glad the City of God , Psal. 46.7 . That River of living water that comes forth from the Throne of God , Rev. 22.1 . And the places and persons which are not healed or benefited by these waters , are left to barrenness and burning for evermore , Ezek. 47.11 Heb. 6 8. With the dew hereof doth God water his Church every moment , Isa. 27.3 . And then doth it grow as a Lilly , and cast forth its roots as Leban●n , Hos. 14.5 , 6 , 7. Abundant fruitfulness unto God follows a gracious receiving of this dew from him . Blessed are they who have this dew distilling on them every morning , who are watered as the Garden of God , as a land that God careth for . V. The consideration of the Revelation of the Gospel by the Son of God , is a powerful motive unto that diligent attendance unto it , which we have before described . This is the inference that the Apostle makes from the Proposition that he had made of the Excellency of the Son of God. Therefore . And this is that which in the greatest part of the ensuing Chapter he doth pursue . This is that which God declares , that he might so justly expect and look for , namely that when he sent his Son to the Vineyard , he should be regarded and attended unto . And this is most reasonable upon many accounts . 1. Because of the Authority wherewith he spake the word . Others spake and delivered their message as servants , he as the Lord over his own house , chap. 3.6 . The Father himself gave him all his Authority for the revealing of his Mind , and therefore proclaimed from heaven , that if any one would have any thing to do with God , they were to hear him , Matth. 17.10 . 2 Pet. 1.17 . The whole Authority of God was with him , for him did God the Father seal , or put the stamp of all his Authority upon him ; and he spake accordingly , Matth. 7.29 . And therefore he spake both in his own Name , and the Name of his Father ; so that this Authority sprung partly from the Dignity of his Person , for being God and Man , though he spake on the earth , yet he who was the Son of man was in heaven still , Joh. 3.13 . and therefore is said to speak from heaven , Heb. 12.21 . and coming from heaven was still above all , Joh. 3.31 . having power and authority over all : And partly from his Commission that he had from his Father , which , as we said before , gave all Authority into his hand , Joh. 5.26 . Being then in himself the Son of God , and being peculiarly designed to reveal the Mind and Will of the Father , ( which the Prophet calls his standing and feeding in the strength of the Lord , in the Majesty of the Name of the Lord his God , Mic. 5.4 . ) All the Authority of God over the souls and consciences of men is exerted in this Revelation of the Gospel by him . It cannot then be neglected without the contempt of all the Authority of God. And this will be a sore aggravation of the sin of Vnbelievers and Apostates at the last day . If we attend not unto the word on this account , we shall suffer on it . He that despiseth the word despiseth him , and he that despiseth him despiseth him also who sent him . 2. Because of the Love that is in it . There is in it the love of the Father in sending the Son , for the revealing of himself and his mind unto the children of men . There is also in it the love of the Son himself , condescending to teach and instruct the sons of men , who by their own fault were cast into error and darkness . Greater love could not God nor his Eternal Son manifest unto us , than that he should undertake in his own Person to become our Instructer . See 1 Joh. 5.20 . He that shall consider the bruitish stupidity and blindness of the generality of mankind in the things of God , the miserable fluctuating and endless uncertainties of the more enquiring part of them ; and withall the greatness of their concernment in being brought unto the knowledge of the truth , cannot but in some measure see the greatness of this love of Christ in revealing unto us the whole counsel of God. Hence his words and speech are said to be gracious , Luke 4.22 . and grace to be poured into his lips , Psal. 45.2 . And this is no small motive unto our attention unto the word . 3. The fulness of the Revelation it self by him made unto us , is of the same importance . He came not to declare a part or parcel , but the whole will of God , all that we are to know , all that we are to do , all that we are to believe . In him are hid all the treasures of wisdom and knowledge , Col. 2.3 . He opened all the dark sentences of the will of God hidden from the foundation of the world . There is in his Doctrine all wisdom , all knowledge , as all light is in the Sun , and all water in the Sea ; there being nothing of the one or the other in any other thing but by a communication from them . Now if every word of God be excellent , if every part and parcel of it delivered by any of his servants of old , was to be attended unto on the penalty of extermination out of the number of his people ; how much more will our condition be miserable , is our blindness and obstinacy so , if we have not an heart to attend unto this full Revelation of himself and his will. 4. Because it is final . Last of all he sent his Son , and hath spoken unto us by him . Never more in this world will he speak with that kind of speaking . No new , no farther Revelation of God is to be expected in this world , but what is made by Jesus Christ. To this we must attend or we are lost for ever . VI. The true and only way of honouring the Lord Christ as the Son of God , is by diligent attendance and obedience unto his word . The Apostle having evidenced his Glory as the Son of God , makes this his only Inference from it . So doth he himself ; if you love me , saith he , keep my Commandments . Where there is no Obedience unto the Word , there is neither faith in , nor love unto Jesus Christ. But this whole Argument the Apostle further pursues in the following Verses . Verse II , III , IV. IN these three Verses the Apostle follows on his Exhortation laid down in that foregoing , and giveth many peculiar enforcements unto a due compliance with it , as we shall see in our Exposition of them . Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si enim , etenim ; and if , for if , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sermo dictus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. Sermo qui dictus est , or pronuntiatius ; the word which was spoken or pronounced ; properly as we shall see , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the hand of Angels ; an Hebraism , for their Ministry . The word pronounced by the Ministry of Angels . The Arabick refers these words to the Testimonies before insisted on about Angels , and renders them , if that which is spoken concerning the Angels , be approved , or confirmed to be true ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; factus est firmus ; Ar. V.L. was made firm or stable ; became sure . Fuit firmus ; Eras. Beza , was firm ; or as ours , stedfast ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. Confirmatus fuit , was confirmed or established : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Et omnis praevaricatio , & inobedientia ; V.L. Ar praevarication and disobedience ; Rhem. Omnisque transgressio & contumacia ; Beza , every transgression and stubborn disobedience ; the Syriack , a little otherwise ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and every one that heard it and transgressed it ; with peculiar respect as it should seem to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which includes a disobedience to that which is heard . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accepit justam mercedis retributionem ; V.L. Bez. retulit . praemii ; Eras. all to the same purpose ; received a just recompence , reward ; a just compensation ; Syr. received a retribution in Righteousness . Verse 3. For if the word spoken ( pronounced ) by Angels , was sure , ( stedfast ) and every transgression , and ( stubborn ) disobedience received a just ( meet , equall ) retribution , ( or ) recompence of reward . Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si neglexerimus ; V.L. Eras. Beza ; if we neglect : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. si contemnamus , if we dispise ; if we care not about ; if we take no care of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; tantam salutem ; so great salvation ; the Syriack , a little otherwise ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; super ea ipsa quae sunt vitae ; those things which are our life ; or as others render the words ; eos sermones qui vivi sunt ; those words which are living . The former Translation taking the Pronoun in the Neuter Gender , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substantively with respect unto the Effects of the Gospel most suits the place : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quae cum primum enarrari caepit , Eras. Bez. Which when it was begun to be declared ; and so the Syriack ; which began to be declared ; which was first , at first spoken , declared , pronounced . Verse 4. How shall we escape ( fly or avoid ) if we neglect ( not taking care about ) so great salvation which began to be ( was first of all ) spoken ( declared ) by the Lord ; and was confirmed ( assured , established ) unto us , by them that heard , ( it of him . ) Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contestante Deo ; V.L. attestante Deo , Eras. Testimonium illis praebente Deo : Beza . God withal testifying , attesting it ; giving Testimony unto them . It is doubtful whether it be the word it self , or the Preachers of it , that God is said to give Testimony unto . Syr , When God had testified unto them : Arab. whose Truth was also proved unto us , besides the Testimony of God with wonders ; separating between Gods Testimony to the Word , and the signs or wonders that accompanied it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prodigiis , portentis , miraculis . Verse 5. God bearing witness with Signs and Wonders ( Prodigies ) and divers ( various ) mighty works ( powers ) and distributions ( divisions ) of the Holy Ghost , according to his own will. The design of the Apostle in these three Verses , is to confirm and enforce the Inference and Exhortation laid down in the first ; as that which arose from the Discourse of the former Chapter . The way he proceeds in for this end , is by interposing after his usual manner in this . Epistle , subservient Motives , Arguments , and Considerations , tending directly to his principal end , and connatural unto the subject treated on . Thus the main Argument wherewith he presseth his preceding Exhortation unto attendance and Obedience unto the Word , is taken ab incommodo , or ab eventu pernitioso , from the pernitious end and event of their disobedience thereunto . The chief proof of this is taken from another Argument à minori , and that is the confessed Event of disobedience unto the Law , v. 2. To confirm and strengthen which reasoning , he gives us a summary comparison of the Law and the Gospel ; whence it might appear , that if a disregard unto the Law was attended with a sure and sore revenge , that much more must and would the Neglect of the Gospel be so . And this comparison on the part of the Gospel , is expressed ; ( 1. ) In the Nature of it , it is Great Salvation : ( 2. ) The Author of it ; it was spoken by the Lord : ( 3. ) The manner of its Tradition ; being confirmed unto us by them that heard them ; and the Testimony given to it , and them ; by signs and wonders and distributions of the Holy Ghost ; from all which he infers his purpose , of the pernitious Event of disobedience unto it , or disregarding of it . This is the summ of the Apostles Reasoning , which we shall further open as the words present it unto us in the Text. The first thing we meet with in the word ; is his subservient Argument à minori , v. 2. wherein three things occur . ( 1. ) The Description that he gives us of the Law which he compares the Gospel withal ; it was the word spoken by Angels . ( 2. ) An Adjunct of it , which ensued upon its being spoken by them ; it was firm and stedfast . ( 3. ) The Event of disobedience unto it ; every transgression of it , and stubborn disobedience , had a just recompence of reward . How from hence he confirms his Assertion of the pernitious Consequence of neglecting the Gospel , we shall see afterwards . The first thing in the words is the Description of the Law , by that Periphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word spoken or pronounced by Angels . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word very variously used in the New Testament . The special senses of it , we shall not need in this place to insist upon . It is here taken for a system of Doctrine , ( and by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as published , preached , or declared . Thus the Gospel , from the principal subject matter of it , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 1.18 . the Word , the Doctrine , the Preaching concerning the Cross , or Christ crucified . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , the word , is the Doctrine of the Law ; that is the Law it self spoken , declared , published promulgated . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Angels ; that is , by the Ministry of Angels . It is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he from whom the Law was given , that the Apostle intends ; but the Ministerial Publishers of it , by whom it was given . The Law was given from God ▪ but it was given by Angels in the way and manner to be considered . Two things we may observe in this Periphrasis of the Law. ( 1. ) That the Apostle principally intends that part of the Mosaical Dispensation which was given on Mount Sinai ; and which as such was the Covenant between God and that people , as unto the priviledge of the promised Land. ( 2. ) That he fixed on this Description of it , rather than any other , or meerly to have expressed it , by the Law ; ( 1. ) Because the Ministry of Angels , in the giving of the Law by Moses , was that by which all the prodigious Effects wherewith it was attended , ( which kept the people in such a durable Reverence unto it ) were wrought . This therefore he mentions , that he might appear not to undervalue it , but to speak of it with Reverence unto that Excellency of its Administration which the Hebrews even boasted in . ( 2. ) Because having newly insisted on a comparison between Christ and the Angels ; his Argument is much strengthened , when it shall be considered , that the Law was the Word spoken by the Angels , the Gospel was delivered by the Son , so far exalted above them . But the manner how this was done , must be a little farther enquired into . That the Law was given by the Ministry of Angels , the Jews alwayes confessed , yea and boasted . So saith Josephus , one much antiente● than any of their Rabbins extant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We learned the most excellent and most holy constitutions of the Law from God by Angels . The same was generally acknowledged by them of old . This Stephen treating with them , takes for granted , Acts 7.53 . You received the Law by the disposition of Angels . And our Apostle affirms the same , Gal. 3.19 . It was ordained by Angels in the hand of a Mediator ; a word of the same Original and sense is used in both places , though by ours variously rendered : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This then is certain ; but the manner of it is yet to be considered . First then , nothing is more unquestionable , than that the Law was given from God himself . He was the Author of it . This the whole Scripture declares and proclaims . And it was the impious Abomination of the Valentinians and Marcionites of old , to ascribe the Original of it unto any other Author . Secondly , He who spake in the name of God on Mount Sinai , was no other than God himself , the second Person in the Trinity , Psal. 68.17 , 18 , 19. Him Stephen calls the Angel , Acts 7.30 , 38. Even the Angel of the Covenant , the Lord whom the people sought , Mal. 3.1 , 2. Some would have it to be a Created Angel , delegated unto that work who thereon took on him the Presence and Name of God , as if he himself had spoken . But this is wholly contrary to the nature of all Ministerial work . Never did Embassador speak in his own name , as if he were the King himself whose person he doth represent . The Apostle tells us , that the Preachers of the Gospel were Gods Embassadors , and that God by them doth perswade men to be reconciled in Christ , 2 Cor. 5.20 . But yet if any on that account , should take on him to personate God , and to speak of himself as God , he would be highly blasphemous . Nor can this be imagined in this place ; where not only he that speaks , speaks in the Name of God , I am the Lord thy God , but also elsewhere it is frequently affirmed , that Jehovah himself did give that Law ; which is made unto the people an Argument unto Obedience . And the things done on Sinai are alwayes ascribed unto God himself . Thirdly , It remains then to consider , how notwithstanding this , the Law is said to be the Word spoken by Angels . It is no where affirmed , that the Law was given by Angels ; but that the people received it by the disposition of Angels ; and that it was ordained by Angels , and here spoken by them . From hence it is evident , that not the Original Authoritative giving of the Law , but the Ministerial ordering of things in its promulgation , is that which is ascribed to Angels . They raised the fire and smoke , they shook and rent the rock ; they framed the sound of the Trumpet ; they effected the Articulate Voyces which conveyed the words of the Law to the ears of the people ; and therein proclaimed and published the Law ; whereby it became the Word spoken by Angels . Grotius on this place contends , that it was a created Angel who represented the Person of God on Mount Sinai ; and in the confirmation of his conjecture , after he hath made use of the imagination before rejected ; he adds , that if the Law had been given out by God in his own person ( as he speaks ) then upon that account , it would have been preferred above the Gospel . But as the Apostle grants in the first words of his Epistle , that the Law no less than the Gospel was primitively and originally from God ; so we say not , that God gave the Law immediately without the Ministry of Angels ; And the Comparison which the Apostle is pursuing , respects not the first Author of Law or Gospel , but the principal Ministerial Publishers of them , which of the one , was Angels , of the other , the Son himself . And in these words lyes the spring of the Apostles Argument ; as is manifest in those Interrogatory Particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for if ; for if the Law that was published unto our Fathers by Angels was so vindicated against the disobedient ; how much more shall the neglect of the Gospel be revenged . Secondly , He affirms concerning this word thus published , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firm , or stedfast . That is , it became an assured Covenant between God and the people . That Peace which is firm and well grounded , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a firm unalterable Peace . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Publick Security . The Law 's becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then , firm , sure , stedfast consists in its being ratified to be the Covenant between God and that people as to their Typical Inheritance , Deut. 5.2 . The Lord our God made a Covenant with us in Horeb. And therefore in the greater transgressions of the Law , the people were said to forsake , to break , to prophane , to transgress the Covenant of God , Levit. 26.15 . Deut. 3.20 . Chap. 17.2 . Hos. 6.7 . Josh. 7.11 . 2 Kings 18.12 . 1 Kings 19.14 . Jerem. 22.9 . Mal. 2.10 . And the Law thus published by Angels , became a stedfast Covenant between God and the people , by their mutual stipulation thereon . Exod. 20.19 . Josh. 24.22 , 24. Being thus firm and ratified , Obedience unto it became necessary and reasonable ; for hence , Thirdly , The Event of Disobedience unto this word is expressed ; every Transgression , and every stubborn disobedience received a meet retribution . Sundry things must be a little enquired into for the right Understanding of these words . As ( 1. ) The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the first is properly any Transgression ; which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the latter includes a refusal so to attend , as to obey ▪ Contumacy , stubborness , rebellion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so the latter word may be exegetical of the former ; such Transgressions the Apostle speaks of , as were accompanied with Contumacy and stubborness ; or they may both intend the same things under divers respects . ( 2. ) How may this be extended to every sin and Transgression , seeing it is certain that some sins under the Law , were not punished but expiated by Attonements . Answ. 1. Every sin was contrary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Doctrine of the Law , its commands and precepts . 2. Punishment was assigned unto every sin ; though not executed on every sinner . And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes not the actual Infliction of Punishment , but the Constitution of it in the sanction of the Law : ( 3. ) Sacrifices for Attonement manifested punishments to have been due , though the sinner was relieved against them : But ( 4. ) The sins especially intended by the Apostle were such , as were directly against the Law as it was a Covenant between God and the people ; for which there was no Provision made of any Attonement or Compensation : but the Covenant being broken by them , the sinners were to dye without mercy ; and to be exterminated by the hand of God or man. And therefore the sins against the Gospel , which are opposed unto those , are not any Trangressions that Professors may be guilty of , but final Apostacy or Vnbelief , which render the Doctrine of it altogether unprofitable unto men . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a Recompence just and equal , proportionable unto the crime according to the Judgement of God. That which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Judgement of God , which is , that they which commit sin are worthy of death , Rom. 1.32 . And there were two things in the sentence of the Law against Trangressors . ( 1. ) The Temporal punishment of cutting off from the Land of the living , which respected that dispensation of the Law , which the Israelites were subjected unto . And the several sorts of punishment that were among the Jews under the Law have been declared in our Prolegomena ; to discover the nature whereof , let the Reader consult the twenty first Exercitation . And ( 2. ) Eternal Punishment which was figured thereby , due unto all Transgressors of the Law , as it is a Rule of Obedience unto God , from all mankind Jews and Gentiles . Now it is the first of these , which the Apostle directly and primarily intendeth : because he is comparing the Law in the Dispensation of it on Horeb unto the Jews with all its Sanctions , unto the present Dispensation of the Gospel ; and from the Penalties wherewith the breach of it , as such , among that people , was then attended , argues unto the sorer punishment that must needs ensue upon the neglect of the dispensation of the Gospel , as he expounds himself , Chap. 10.28 , 29. For otherwise the penaltie assigned unto the Transgression of the Moral Law as a Rule ; is the very same in the nature and kind of it , with that which belongs unto despisers of the Gospel ; even death eternal . 4. Chrysostom observes some impropriety in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it rather denotes , a Reward for a good work , than a punishment for an evil one . But the word is indifferent ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and notes only a Recompence suitable unto that whereunto it is applyed . So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by our Apostle , Rom. 1.27 . excellently expressed by Solomon , Prov. 1.31 . Sinners shall eat of the fruit of their own wayes , and be filled with their own devises . Such Rewards we have recorded . Numb . 15.30 . 1 Sam. 6.6 . 1 Kings 13.4 . and Chap. 20.36 . 2 Kings 2.23 , 24. 2 Chron. 30.20 . This the Apostle layes down , as a thing well known unto the Hebrews ; namely , that the Law which was delivered unto them by Angels , received such a Sanction from God , after it was established as the Covenant between him and the people , that the Transgression of it , so as to disannul the terms and conditions of it , had by Divine Constitution the punishment of death temporal , or Excision appointed unto it . And this in the next words he proceeds to improve unto his purpose by the way of an Argument à minori ad majus ; How shall we escape if we neglect so great salvation , &c. There is an Antithesis expressed in one branch as we observed before between the Law and the Gospel ; namely , that the Law was the Word spoken by Angels ; the Gospel being revealed by the Lord himself : But there are also other differences intimated between them , though expressed only on the part of the Gospel ; as that it is in its nature , or Effects , Great Salvation ; that is not absolutely only , but comparatively unto the benefit exhibited to their fore Fathers by the Law , as given on Mount Horeb. The confirmation also of the Gospel by the Testimony of God , is tacitely opposed unto the confirmation of the Law by the like Witness ; and from all these considerations doth the Apostle enforce his Argument , proving the Punishment that shall befall Gospel neglecters . In the words as was in part before observed , there occurrs : ( 1. ) The Subject matter spoken of ; so great salvation . ( 2 ) A further Description of it ; 1. From its principal Author , it began to be spoken by the Lord. 2. From the manner of its propagation ; it was confirmed unto us , by them that heard it : 3. From its Confirmation by the Testimony of God. Which 4. Is exemplified by a distribution into 1. Signs : 2. Wonders : 3. Mighty Works ; and 4. Various Gifts of the Holy Ghost ; whereof there is , ( 3. ) A neglect supposed ; if we neglect ; and ( 4. ) Punishment there intimated ; wherein ( 1. ) The Punishment its self ; and ( 2. ) The manner of its expression , how shall we escape , are to be considered ; all which are to be severally explained . 1. The subject matter treated of , is expressed in those words , so great Salvation . And it is the Gospel which is intended in that Expression , as is evident from the preceding Verse . For that which is there called the word which we have heard ; is here called great salvation : As also from the following words , where it is said to be declared by the Lord ; and farther propagated by them that heard him . And the Gospel is called Salvation , by a Metonymy of the Effect for the Cause . For it is the Grace of God bringing salvation , Titus 2.11 . The Word that is able to save us . The Doctrine , the Discovery , the instrumentally efficient Cause of Salvation , Rom. 1.16 . 1 Cor. 1.20 , 21. And this Salvation the Apostle calls Great , upon many accounts , which we shall afterwards unfold . And calling it , so great salvation , he refers them unto the Doctrine of it wherein they had been instructed ; 〈◊〉 whereby the Excellency of the Salvation which it brings , is declared . Now though the Apostle might 〈…〉 pressed the Gospel by the word which was declared unto us by the Lord , as 〈…〉 the Law , by the word spoken by Angels ; yet to strengthen his Argument 〈◊〉 Mo●●● unto Obedience which he insists upon , he chose to give a brief Description of i● , from its principal Effect ; it is great Salvation . The Law by reason of sin , proved the Ministry of Death and Condemnation , 2 Cor. 3.9 . yet being fully published only by Angels , Obedience was indispensibly required unto it . And shall not the Gospel , the Ministry of life and great salvation be attended unto . 2. He farther describes the Gospel from its principal Author ▪ or Revealer ; it began to be spoken by the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words may have a twofold sense ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may denote either principium temporis , the beginning of time ; or principium operis , the beginning of the work . In the first way , it asserts that the Lord himself was the first Preacher of the Gospel ; before he sent or employed his Apostles and Disciples in the same work . In the latter , that he only began the work , leaving the perfecting and finishing of it , unto those who were chosen and enabled by him , unto that end . And this latter sense is also true ; for he finished not the whole Declaration of the Gospel in his own person , teaching vivâ voce , but committed the work unto his Apostles , Matth. 10.27 . But their teaching from him , being expressed in the next words ; I take the words in the first sense , referring unto what he had delivered , Chap. 1.1 . Of Gods speaking in these last dayes in the Person of the Son. Now the Gospel hath had a threefold beginning of its Declaration . First , In Prediction ; by Promises and Types , and so it began to be declared from the foundation of the world , Luke 1.70 , 71. Secondly , In an immediate Preparation , and so it began to be declared in and by the Ministry of John the Baptist ; Mark 1.1 , 2. Thirdly , In its open , clear , actual full Revelation ; so this work was begun by the Lord himself , and carried on to perfection by those who were appointed and enabled by him thereunto , Joh. 1.17 , 18. Thus was it by him declared in his own person , as the Law was by Angels . And herein lyes the stress of the Apostles Reasonings , with reference unto what he had before discoursed concerning the Son and Angels , and his Preheminence above them . The great Reason why the Hebrews so pertinaciously adhered unto the Doctrine of the Law , was the glorious Publication of it . It was the word spoken by Angels ; they received it by the disposition of Angels . If saith the Apostle , that were a sufficient cause , why the Law should be attended unto , and that the neglect of it should be so sorely revenged as it was , though in it self but the Ministry of death and condemnation ; Then consider what is your Duty in reference unto the Gospel , which as it was in its self a Word of life and great salvation , so it was spoken , declared , and delivered by the Lord himself , whom we have manifested to be so exceedingly exalted above all Angels whatever . 3. He farther describes the Gospel from the way and means of its conveyance unto us ; It was confirmed unto us by them that heard him . And herein also he prevents an Objection that might arise in the minds of the Hebrews ; inasmuch as they , at least the greatest part of them , were not acquainted with the Personal Ministry of the Lord ; they heard not the word spoken by him . For hereunto the Apostle replyes ; that though they themselves heard him not , yet the same word which he preached , was not only declared , but confirmed unto them , by those that heard him . And herein he doth not intend all of them , who at any time heard him teaching ; but those whom in an especial manner he made choice of , to employ them in that work ▪ namely , the Apostles . So that this expression , those that heard him , is a Periphrasis of the Apostles , from that great priviledge of hearing immediately all things that our Lord taught in his own person . For neither did the Church of the Jews hear the Law as it was pronounced on Horeb by Angels , but had it confirmed unto them by the wayes and means of Gods appointment . And he doth not say meerly , that the Word was taught , or preached unto us by them ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was confirmed , made firm and stedfast , being delivered infallibly unto us by the Ministry of the Apostles . There was a divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firmness , certainty and infallibility in the Apostolical Declaration of the Gospel ▪ like that which was in the Writings of the Prophets , which Peter comparing with Miracles calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more firm , stedfast and sure Word . And this Infallible certainty of their word was from their Divine Inspiration . Sundry Holy and Learned men from this Expression , confirmed unto us ; wherein they say , the Writer of this Epistle , placeth himself among the number of those who heard not the word from the Lord himself , but only from the Apostles , conclude , that Paul cannot be the Penman thereof , who in sundry places denyeth that he received the Gospel by Instruction from men , but by immediate Revelation from God. Now because this is the only Pretence which hath any Appearance of Reason for adjudging the writing of this Epistle from him , I shall briefly shew the invalidity of it : And ( 1. ) It is certain that this term U S , comprizes and casts the whole under the condition of the generality or major part , and cannot receive a particular Distribution unto all Individuals . For this Epistle being written before the Destruction of the Temple , as we have demonstrated , it is impossible to apprehend , but that some were then living at Jerusalem who attended unto the Ministry of the Lord himself in the dayes of his flesh ; and among them was James himself , one of the Apostles , as before we have made it probable ; so that nothing can hence be conc●●de● to every individual , as though none of them might have heard the Lord 〈…〉 . The Apostle hath evidently a respect unto the foundation of the Church 〈…〉 at Hierusalem , by the preaching of the Apostles immediately after th● 〈…〉 of the Holy Ghost upon them , Acts 2.3 , 4 , 5. which as he was not h●● 〈…〉 ●●●ed in , so he was to mind it unto them as the beginning of their faith and 〈…〉 3. Paul himself did not hear the Lord Christ teaching Personally on the earth , 〈◊〉 he began to reveal the great salvation . 4. Nor doth he say that those of whom h●●p●●ks were originally instructed by the Hearers of Christ , but only that by them the Word was confirmed unto them ; and so it was unto Paul himself , Gal. 2.1 , 2. But , 5. yet it is apparent that the Apostle useth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , placing himself among those unto whom he wrote , though not personally concerned in every particular spoken ; a thing so usual with him , that there is scarce any of his Epistles wherein sundry instances of it are not to be found . See 1 Cor. 10.8 , 9. 1 Thess. 4.17 . The like is done by Peter , 1 Epist. 3.4 . Having therefore in this place , to take of all suspition of jealousie in his Exhortation to the Hebrews unto Integrity and Constancy in their profession , entred his discourse in this Chapter in the same way of expression , Therefore ought we ; as there was no need , so there was no place for the change of the persons , so as to say you instead of us . So that on many accounts there is no ground for this Objection . 4. He farther yet describes the Gospel by the Divine Attestation given unto it , which also addes to the force of his Argument and Exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word is of a double composition , denoting a concurring testimony of God , a testimony given unto , or together with the testimony and witness of the Apostles . Of what nature this testimony was , and wherein it consisted , the next words declare ; by Signs and Wonders , Mighty works , and Distributions of the Holy Ghost : All which agree in the general nature of works supernatural , and in the especial end of attesting to the truth of the Gospel , being wrought according to the promise of Christ , Matth. 16.17 , 18. by the ministery of the Apostles , Acts 2.3 , 4. and in especial by that of Paul himself , Rom. 15.19 . 2 Cor. 12.12 . But as to their especial differences , they are here cast under four heads . The first are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Signs ; that is , miraculous works , wrought to signifie the presence of God by his power with them that wrought them , for the approbation and confirmation of the Doctrine which they taught . The second are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prodigies , Wonders , works beyond the power of Nature , above the Energie of natural causes , wrought to fill men with wonder and admiration , stirring men up unto a diligent attention to the Doctrine accompanied with them ; for whereas they surprize men by discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a present divine power , they dispose the mind to an embracing of what is confirmed by them . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mighty works , wherein evidently a mighty power , the power of God is exerted in their operation . And , fourthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gifts of the Holy Ghost , enumerated 1 Cor. 12. Ephes. 4.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free gifts , freely bestowed , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divisions or distributions , for the reason at large declared by the Apostle , 1 Cor. 12.7 , 8 , 9 , 10 , 11. All which are intimated in the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is indifferent whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and refer it to the will of God , or of the Holy Ghost himself , his own will , which the Apostle guides unto , 1 Cor. 12.11 . As we said before , all these agree in the same general nature , and kind of miraculous operations ; the variety of expressions whereby they are set forth , relating only unto some different respects of them , taken from their especial end and effects . The same works were in different respects , Signs , Wonders , Mighty works , and Gifts of the Holy Ghost . But being effectual unto several ends , they received these various denominations . In these works consisted the divine attestation of the Doctrine of the Apostles , God in and by them giving testimony from heaven by the ministration of his Almighty Power , unto the things which were taught ; and his approbation of the Persons that taught them in their work . And this was of especial consideration in dealing with the Hebrews . For the delivery of the Law and the ministery of Moses having been accompanied with many signs and prodigies , they made great enquiry after signs for the confirmation of the Gospel , 1 Cor. 1.22 . which though our Lord Jesus Christ neither in his own Person , nor by his Apostles , would grant unto them in their time and manner , to satisfie their wicked and carnal curiosity , yet in his own way and season he gave them forth for their conviction , or to leave them inexcusable , Joh. 10.38 . Thirdly , The Gospel being of this nature , thus taught , thus delivered , thus confirmed , there is a neglect of it supposed , vers . 3. If we neglect ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the conditional is included in the manner of the expression , If we neglect , if we regard not , if we take not due care about it . The word intimateth an omission of all those duties which are necessary for our retaining the Word preached unto our profit , and that to such a degree as utterly to reject it ; for it answers unto those transgressions of , and stubborn disobedience unto the Law , which disannulled it as a Covenant , and were punished with excision , or cutting off . If we neglect , that is , if we continue not in a diligent observation of all those duties which are indispensably necessary unto an holy , useful , profitable profession of the Gospel . Fourthly , There is a punishment intimated upon this sinful neglect of the Gospel ; How shall we escape , flie from , or avoid ? wherein both the punishment it self , and the manner of its expression are to be considered . For the punishment it self , the Apostle doth not expresly mention it ; it must therefore be taken from the words going before . How shall we escape , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just retribution , a meet recompence of reward . The breach of the Law had so , a punishment suitable unto the demerit of the crime was by God assigned unto it , and inflicted on them that were guilty . So is there unto the neglect of the Gospel , even a punishment justly deserved by so great a crime ; so much greater and more sore than that designed unto the contempt of the Law , by how much the Gospel upon the account of its Nature , Effects , Author , and Confirmation , was more excellent than the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sorer punishment , as our Apostle calls it , chap. 10. as much exceeding it as eternal destruction under the curse and wrath of God exceeds all temporal punishments what ever . What this punishment is , see Matth. 16.16 . chap. 25.46 . 2 Thess. 1.8 . The manner of ascertaining the punishment intimated , is by an Interrogation , How shall we escape ? wherein three things are intended . 1. A denial of any ways or means for escape or deliverance . There is none that can deliver us , no way whereby we may escape . See 1 Pet. 4.17 , 18. And , 2. the certainty of the punishment it self , it will as to the event assuredly befall us : And , 3. the inexpressible greatness of this unavoidable evil . How shall escape ? We shall not , there is no way for it , nor ability to bear what we are liable unto , Matth. 23.33 . 1 Pet. 4.18 . This is the scope of the Apostle in these Verses , this the importance of the several things contained in them . His main design and intendment is , to prevail with the Hebrews unto a diligent attendance unto the Gospel that was preached unto them ; which he urgeth by an argument taken from the danger , yea certain ruine that will undoubtedly ensue on the neglect of it ; whose Certainty , Unavoidableness , Greatness and Righteousness he manifests , by the consideration of the punishment assigned unto the transgressions of the Law , which the Gospel on many accounts doth excel . The Observations for our own instruction which these Verses offer unto us , are these that follow . 1. Motives unto a due valuation of the Gospel , and perseverance in the prosession of it , taken from the penalties annexed unto the neglect of it , are Evangelical , and of singular use in the preaching of the Word . How shall we escape if we neglect ? This consideration is here managed by the Apostle , and that when he had newly set forth the glory of Christ , and the greatness of the salvation tendred in the Gospel , in the most perswading and attractive manner . Some would fancy , that all comminations and threatnings do belong unto the Law ; as though Jesus Christ had left himself and his Gospel to be securely despised by profane and impenitent sinners ; but as they will find the contrary to their eternal ruine , so it is the will of Christ that we should let them know so , and thereby warn others to take heed of their sins and their plagues . Now these Motives from Comminations and threatnings I call Evangelical : 1. Because they are recorded in the Gospel : there we are taught them , and by it commanded to make use of them , Matth. 10.28 . chap. 24.50 . chap. 25.41 . Mar. 16.16 . Joh. 3.36 . 2 Cor. 2.15 , 16. 2 Thess. 1.8 , 9. and in other places innumerrable . And to this end are they recorded , that they may be preached and declared as part of the Gospel . And if the Dispencers of the Word insist not on them , they deal deceitfully with the souls of men , and detain from them the counsel of God. And as such persons will find themselves to have as weak and an enervous Ministery here , so also that they will have a sad account of their partiality in the Word to give hereafter . Let not men think themselves more Evangelical than the Author of the Gospel , more skilled in the mystery of the Conversion and Edification of the souls of men than the Apostles ; in a word , more wise than God himself , which they must do if they neglect this part of his Ordinance . 2. Because they become the Gospel . It is meet the Gospel should be armed with Threatnings , as well as attended with Promises : and that , 1. On the part of Christ himself , the Author of it . However the world persecuted and despised him whilst he was on the earth , and he threatned not , 1 Pet. 2.23 . on his own account ; however they continue to contemn and blaspheme his Ways , and Salvation , yet he lets them know that he is armed with power to revenge their disobedience . And it belongs unto his Honour to have it declared unto them . A Scepter in a Kingdom without a Sword , a Crown without a Rod of Iron , will quickly be trampled on . Both are therefore given into the hand of Christ , that the Glory and Honour of his Domi●●on may be known , Psal. 2.9 , 10 , 11 , 12. 2. They become the Gospel on the part of sinners , yea , of all to whom the Gospel is preached . And those are of two sorts . 1. Unbelievers , Hypocrites , Apostates , impenitent Neglecters of the great salvation declared in it . It is meet on this account that the Dispensation of the Gospel be attended with Threatnings and comminations of punishments . And that , 1. To keep them here in awe and fear , that they may not boldly and openly break out in contempt of Christ. These are his Arrows that are sharp in the hearts of his adversaries , whereby he aws them , galls them , and in the midst of all their pride makes them to tremble sometimes at their future condition . Christ never suffers them to be so secure , but that his terrors in these Threatnings visit them ever and anon . And hereby also doth he keep them within some bounds , bridles their rage , and overpowers many of them unto some usefulness in the world , with many other blessed ends not now to be insisted on . 2. That they may be left inexcusable , and the Lord Christ be justified in his proceedings against them at the last day . If they should be surprized with fiery indignation and everlasting burnings at the last day , how might they plead , that if they had been warned of these things , they would have endeavoured to have fled from the wrath to come . And how apt might they be to repine against his Justice in the amazing Greatness of their destruction . But now by taking order to have the Penalty of their disobedience in the threatnings of the Gospel declared unto them , they are left without excuse , and himself is glorified in taking vengeance . He hath told them before-hand plainly what they are to look for , Heb. 10.26 , 27. 2. They are so on the part of Believers themselves . Even they stand in need to be minded of the terrour of the Lord ; and what a fearful thing it is to fall into the hands of the living God ; and that even our God is a consuming fire . And this , 1. To keep up in their hearts a constant Reverence of the Majesty of Jesus Christ , with whom they have to do . The threatning sanction of the Gospel bespeaks the Greatness , Holiness and Terrour of its Author , and insinuates into the hearts of Believers thoughts becoming of them . It lets them know that he will be sanctified in all that draw nigh unto him , and so calls upon them for a due reverential preparation for the performance of his Worship , and unto all duties wherein they walk before him , Heb. 12.28 , 29. This influenceth them also into a diligent attendance unto every particular Duty incumbent on them , as the Apostle declares , 2 Cor. 5.11 . 2. They tend unto their Consolation and supportment under all their afflictions and sufferings for the Gospel . This relieves their hearts in all their sorrows , when they consider the sore vengeance that the Lord Jesus Christ will one day take of all his stubborn adversaries , who know not God , nor will obey the Gospel , 2 Thess. 1.5 , 6 , 7 , 8 , 9 , 10. For the Lord Jesus is no less faithful in his Threatnings than in his Promises , and no less able to inflict the one , than to accomplish the other . And he is glorious unto them therein , Isa. 63. 11 , 12 , 13. 3. They give them constant matter of praise thankfulness , when they see in them , as in a Glass that will neither flatter nor causelesly terrifie , a Representation of that wrath which they are delivered from by Jesus Christ , 1 Thess. 1.10 . For in this way every Threatning of the Gospel proclaims the Grace of Christ unto their souls . And when they hear them explained in all their terrour , they can rejoyce in the hope of the glory that shall be revealed . And , 4. They are needful unto them to ingenerate that fear which may give check unto the remainder of their lusts and corruptions ; with that security and negligence in attending to the Gospel which by their means is apt to grow upon them . To this purpose is the punishment of despisers and back-sliders here made use of , and urged by our Apostle . The hearts of Believers are like Gardens , wherein there are not only flowers , but weeds also ; and as the former must be watered and cherished , so the latter must be curbed and nipped . If nothing but dews and showers of Promises should fall upon the heart , though they seem to tend to the cherishing of their Graces , yet the weeds of corruption will be apt to grow up with them , and in the end to choak them , unless they are nipped and blasted by the severity of the threatnings . And although their Persons in the use of means shall be secured from falling under the final execution of Comminations , yet they know there is an infallible connexion signified in them between sin and destruction , 1 Cor. 6.9 . and that they must avoid the one , if they will escape the other . 5. Hence they have in a readiness wherewith to ballance Temptations , especially such as accompany sufferings for Christ and the Gospel . Great reasonings are apt to rise in the hearts of Believers themselves in such a season : and they are byassed by their infirmities to attend unto them . Liberty would be spared , Life would be spared ; it is hard to suffer , and to die : How many have been betrayed by their fears at such a season to forsake the Lord Christ and the Gospel ? But now in these Gospel threatnings we have that in a readiness , which we may oppose unto all these reasonings and the efficacy of them . Are we afraid of a man that shall die ? Have we not much more reason to be afraid of the Living God ? Shall we , to avoid the anger of a Worm , cast our selves into his wrath who is a consuming fire ? Shall we , to avoid a little momentary trouble , to preserve a perishing life , which a sickness may take away the next day , run our selves into eternal ruine ? Man threatens me if I forsake not the Gospel , but God threatens if I do . Man threatens death temporal , which yet it may be he shall not have power to inflict ; God threatens death eternal , which no back-slider in heart shall avoid . On these and the like accounts are Comminations useful unto Believers themselves . 3. These declarations of eternal punishment unto Gospel neglecters , do become the Gospel with respect unto them that are the Preachers and dispensers of it , that their message be not slighted , nor their persons despised . God would have even them to have in a readiness wherewith to revenge the disobedience of men , 2 Cor. 10.6 . not with carnal weapons , killing and destroying the bodies of men ; but by such a denunciation of the vengeance that will ensue on their disobedience , as shall undoubtedly take hold upon them , and end in their everlasting ruine . Thus are they armed for the warfare , wherein by the Lord Christ they are engaged ; that no may be encouraged to despise them , or contend with them . They authorized to denounce the eternal wrath of God against disobedient sinners ; and whomsoever they bind under the sentence of it on earth , they are bound in heaven unto the judgment of the Great Day . On these grounds it is that we say , that the threatnings and denunciations of future punishments unto all sorts of persons are becoming of the Gospel ; and therefore the using of them as motives unto the end for which they are designed is Evangelical . And this will farther appear if we shall yet consider , 1. That threatnings of future Penalties on the disobedient , are far more clear and express in the Gospel than in the Law. The Curse indeed was threatned and denounced under the Law ; and a pledge and instance of its execution were given in the temporal punishments that were inflic● 〈…〉 ●●ansgressors of it . But in the Gospel the nature of this curse is explained , 〈…〉 ●●nsisteth in is made manifest . For as Eternal life was obscurely only pro●● 〈…〉 ●ld Testament , though promised ; so death eternal under the curse an● 〈…〉 was only obscurely threatned therein , though threatned . And there●● 〈◊〉 ●●●e and immortality were brought to light by the Gospel ; so death and hell , the pun●●●ment of sin under the wrath of God , are more fully declared therein . The Nature of the judgment to come , the duration of the penalties to be inflicted on unbelievers , with such intimations of the nature and kind of them as our understandings are able to receive , are fully and frequently insisted on in the New Testament , whereas they are very obscurely only gathered out of the Writings of the Old. 2. The punishment threatned in the Gospel is , as unto degrees , greater and more sore than that which was annexed to the meer transgression of the first Covenant . Hence the Apostle calls it . death unto death , 2 Cor. 2.16 . by reason of the sore aggravations which the first sentence of death will receive from the wrath due unto the contempt of the Gospel . Separation from God under eternal punishment was unquestionably due to the sin of Adam , and so consequently unto every transgression against the first Covenant , Gen. 2.17 . Rom. 5.12 , 13 , 14. But yet this hinders not , but that the same penalty for the nature and kind of it may receive many and great aggravations , upon mens sinning against that great Remedy provided against the first guilt and prevarication ; which it also doth , as shall farther afterwards be declared . And this ought they to be well acquainted withall , who are called unto the Dispensation of the Gospel . A fond conceit hath befallen some , that all denunciations of future wrath , even unto unbelievers , is Legal , which therefore it doth not become the Preachers of the Gospel to insist upon : so would men make themselves wiser than Jesus Christ and all his Apostles , yea they would disarm the Lord Christ , and expose him to the contempt of his vilest enemies . There is also we see a great use in these Evangelical threatnings unto believers themselves . And they have been observed to have had an effectual ministery , both unto Conversion and Edification , who have been made wise and dextrous in managing Gospel Comminations towards the consciences of their hearers . And those also that hear the Word may hence learn their duty , when such threatnings are handled and opened unto them . II. All punishments annexed unto the transgression either of the Law or Gospel , are effects of God's vindictive Justice , and consequently just and equal . ( A meet recompence of reward . ) What it is , the Apostle doth not declare , but he doth that it is just and equal , which depends on the Justice of God appointing and designing of it . Foolish men have always had tumultuating thoughts about the judgments of God. Some have disputed with him about the equity and equality of his ways in judgments temporal , Ezek. 18. and some about those that shall be eternal . Hence was the vain imagination of them of old , who dreamed that an end should be put after some season , unto the punishment of Devils and wicked men ; so turning hell into a kind of Purgatory . Others have disputed in our days , that there shall be no hell at all , but a meer annihilation of ungodly men at the last day . These things being so expresly contrary to the Scripture can have no other rise , but the corrupt minds and affections of men , not conceiving the reasons of God's judgments , nor acquiescing in his Sovereignty . That which they seem principally to have stumbled at , is the assignation of a punishment infinite as to its duration , as well as in its nature extended unto the utmost capacity of the subject , unto a fault temporary , finite and transient . Now that we may justifie God herein , and the more clearly discern that the punishment inflicted finally on sin , is but a meet recompence of reward , we must consider , First , That God's Justice constituting , and in the end inflicting the reward of sin , is essential unto him . Is God unjust ? saith the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 3.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anger or wrath is not that from whence punishment proceedeth , but punishment it self : God inflicteth wrath anger or vengeance . And therefore when we read of the anger or wrath of God against sin or sinners , as Rom. 1.18 . the expression is metonymical , the cause being designed by the effect . The true fountain and cause of the punishment of sin is the Justice of God , which is an Essential property of his Nature , natural unto him , and inseparable from any of his works . And this absolutely is the same with his Holiness , or the infinite Purity of his Nature . So that God doth not assign the punishment of sin arbitrarily , that he might do so or otherwise , without any impeachment of his Glory ; but his Justice and his Holiness indispensibly require , that it should be punished , even as it is indispensibly necessary that God in all things should be just and holy . The holy God will do no iniquity : the Judge of all the earth will do right , and will by no means acquit the guilty ? This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the judgement of God , that which his Justice requireth , that they which commit sin are worthy of death , Rom. 1.32 . And God cannot but do that , which it is just that he should do . See 2 Thess. 1.6 . We have no more Reason then to quarrel with the Punishment of sin , than we have to repine that God is Holy and Just ; that is , that he is God ; for the one naturally and necessarily followeth upon the other . Now there is no Principle of a more uncontrolable and Soveraign Truth , written in the hearts of all men than this ; that what the Nature of God , or any of his Essential Properties require to be , is holy , meet , equal , just and good . Secondly , That this Righteousness or Justice of God , is in the Exercise of it , inseparably accompanied with infinite Wisdom . These things are not diverse in God , but are distinguished with respect unto the various manners of his actings , and the variety of the Objects which he acteth towards ; and so denote a different Habitude of the Divine Nature , not diverse things in God. They are therefore inseparable in all the works of God. Now from this Infinite Wisdom of God which his Righteousness in the constitution of the punishment of sin is eternally accompanied withal ; two things ensue . 1. That He alone knoweth what is the true desert and demerit of sin ; and but from his Declaration of creatures not any . And how shall we judge of what we know nothing but from him , but only by what he doth ? We see amongst men , that the guilt of crimes is aggravated according to the Dignity of the Persons against whom they are committed . Now no creature knowing him perfectly , against whom all sin is committed , none can truly and perfectly know what is the desert and demerit of sin ; but by his Revelation who is perfectly known unto himself . And what a madness is it to judge otherwise of that we do no otherwise understand ? Shall we make our selves Judges of what sin against God doth deserve ? Let us first by searching find out the Almighty unto Perfection , and then we may know of our selves what it is to sin against him . Besides we know not what is the Opposition that is made by sin unto the Holiness , the Nature , and very Being of God. As we cannot know him perfectly against whom we sin , so we know not perfectly what we do when we sin . It is the least part of the malignity and poyson that is in sin , which we are able to discern . We see not the depth of that malicious respect which it hath unto God ; and are we capable to judge aright of what is its Demerit ? But all these things are open and naked before that Infinite Wisdom of God , which accompanieth his Righteousness in all his Works . He knows himself against whom sin is ; he knows the Condition of the sinner ; He knows what contrariety and Opposition there is in sin unto himself : in a word , what it is for a finite , limited , dependent creature , to subduct it self from under the Government , and oppose it self unto the Authority and Being of the Holy Creator , Ruler and Governour of all things ; all absolutely and perfectly , and so alone knows what sin deserves . 2. From this Infinite Wisdom is the proportioning of the several degrees in the punishment that shall be inflicted on sin . For although his Righteousness require , that the final punishment of all sin , should be an Eternal separation of the sinner from the enjoyment of him , and that in a state of Wrath and misery ; yet by his Wisdom , he hath constituted Degrees of that wrath , according unto the Variety of Provocations that are found among sinners . And by nothing else could this be done . What else is able to look through the Unconceivable variety of Aggravating Circumstances which is required hereunto ? For the most part , we know not what is so ; and when we know any thing of its being , we know nothing almost of the true nature of its demerit . And this is another thing from whence we may learn , that Divine Punishment of sin is alwayes a meet Recompence of Reward . Thirdly , In the final punishment of sin , there is no mixture of mercy ; nothing to alleviate , or to take off from the uttermost of its desert . This world is the time and place for mercy . Here God causeth his Sun to shine , and his rain to fall on the worst of men , filling their hearts with food and gladness . Here he endures them with much patience and forbearance , doing them Good in unspeakable variety , and to many of them making a daily tender of that mercy , which might make them blessed to Eternity . But the season of these things is past in the Day of Recompence . Sinners shall then hear nothing , but go ye cursed . They shall not have the least effect of Mercy shewed unto them unto all Eternity . They shall then have judgement without mercy , who shewed no mercy . The Grace , Goodness , Love and Mercy of God shall be glorified unto the utmost in his Elect ; without the least mixture of allay from his displeasure ; and so shall his Wrath , Severity and Vindictive Justice , in them that perish without any temperature of pity or compassion . He shall rain upon them snares , and fire and brimstone , this shall be their portion for ever . Wonder then not at the Greatness or Duration of that Punishment , which shall exhaust the whole wrath of God without the least mitigation . And this will discover unto us the nature of sin , especially of Vnbelief and neglect of the Gospel . Men are apt now to have slight thoughts of these things ; but when they shall find them revenged with the whole Wrath of God , they will change their minds . What a folly , what a madness is it to make light of Christ , unto which an Eternity of punishment is but a meet Recompence of Reward . It is good then , to learn the nature of sin from the Threatnings of God , rather than from the common Presumptions that pass among secure perishing sinners : Consider what the Righteousness , what the Holiness , what the Wisdom of God hath determined to be due unto sin , and then make a Judgement of the nature of it ; that you be not overtaken with a woful surprizal , when all means of relief are gone and past . As also know that , 2. This World alone is the time and place wherein you are to look and seek for mercy . Cryes will do nothing at the last day : not obtain the least drop of water to cool the tongue in its torment . Some men doubtless have secret reserves , that things will not go at the last day , as by others they they are made to believe . They hope to meet with better Quarter than is talked of ; that God will not be inexorable as is pretended . Were not these their inward thoughts , it were not possible they should so neglect the season of Grace , as they do . But alas , how will they be deceived ? God indeed is gracious , merciful , and full of Compassion ; but this world is the time wherein he will exercise them . They will be for ever shut up towards unbelievers at the last day . This is the acceptable day , this is the day of salvation ; if this be despised , if this be neglected , expect no more to hear of mercy unto Eternity . III. Every concernment of the Law and Gospel , both as to their nature and promulgation , is to be weighed and considered by Believers , to beget in their hearts a right and due valuation of them . To this end are they here so distinctly proposed ; as of the Law , that it was spoken by Angels ; and of the Gospel , that it is great salvation , the word spoken by the Lord , confirmed with signs and miracles ; all which the Apostle would have us to weigh and distinctly consider . Our Interest lyes in them , and our Good is intended by them . And to stir up our attention unto them , we may observe . First , That God doth nothing in vain , nor speaks any thing in vain , especially in the things of his Law and Gospel , wherein the great concernments of his own Glory , and the souls of men are enwrapped . And therefore our Saviour lets us know , that there is a worth in the least apex and iota of the word , and that it must have its Accomplishment . An End it hath , and that End shall be fulfilled . The Jews have a foolish curiosity in reckoning all the letters of the Scripture , and casting up how often every one doth occurr . But yet this curiosity of theirs , vain and needless as it is , will condemn our negligence , if we omit a diligent enquiry into all the Things and Circumstances of it , that are of real importance . God hath an holy and wise End in all that he doth . As nothing can be added unto his Word or Work ; so nothing can be taken from it , it is every way perfect . And this in general is enough to quicken us unto a diligent search into all the Circumstances and Adjuncts both of Law and Gospel ; and of the way and manner , whereby he was pleased to communicate them unto us . Secondly , There is in all those Concernments of the Law and Gospel , a mixture of Divine Wisdom and Grace . From this fountain they all proceed , and the living waters of it run through them all . The Times , the Seasons , the Authors , the Instruments the manner of their Delivery , were all ordered by the manifold Wisdom of God , which especially appears in the dispensation of the Gospel , Ephes. 3.9 , 10. The Apostle placeth not the Wisdom of God only in the Mystery of the Gospel , but also in the season of its promulgation . It was hid , saith he , in God , v. 9. that is , in the purpose of God , v. 10 , 11. From the Ages past , but now is made manifest ; and herein doth the manifold Wisdom of God appear . Were we able to look into the depth of any circumstance that concerns the Institutions of God , we should see it full of Wisdom and Grace ; and the neglect of a due consideration thereof hath God sometime severely revenged , Lev. 10.1 , 2. Thirdly , There is in them all a Gracious Condescension unto our weakness . God knows that we stand in need of an especial remark to be set on every one of them . Such is our weakness , our slowness to believe , that we have need that the Word should be unto us , line upon line , and precept upon precept ; here a little , and there a little . As God told Moses , Exod. 4.8 . That if the children of Israel would not believe on the first sign , they would on the second . So it is with us ; one consideration of the Law or the Gospel oftentimes proves ineffectual , when another over-powres the heart unto obedience . And therefore hath God thus graciously condescended unto our weakness , in proposing unto us the several considerations mentioned of his Law and Gospel ; that by some of them we may be laid hold upon , and bowed unto his mind and will in them . Accordingly , Fourthly , They have had their various Influences and Successes on the souls of men . Some have been wrought upon by one consideration , some by another . In some the Holiness of the Law , in others the manner of its Administration have been effectual . Some have fixed their hearts principally on the Grace of the Gospel ; some on the Person of its Author . And the same persons at several times have had help and assistance , from these several considerations of the one and the other . So that in these things , God doth nothing in vain ; nothing is in vain towards believers . Infinite Wisdom is in all ; and infinite Glory will arise out of all . And this should stir us up unto a diligent search into the Word , wherein God hath recorded all the concernments of his Law and Gospel , that are for our use and advantage . That is the Cabinet wherein all these Jewels are laid up and disposed , according to his Wisdom and the counsel of his Will. A general view of it will but little satisfie , and not at all enrich our souls . This is the Mine wherein we must digg as for hid treasures . One main reason why we believe no more , why we obey no more , why we love no more , is because we are no more diligent in searching the Word , for substantial Motives unto them all . A very little insight into the Word is apt to make men think that they see enough : But the Reason of it is , because they like not what they see . As men will not like to look farther into a Shop of Wares , when they like nothing , which is at first presented unto them . But if indeed we find sweetness , benefit , profit , life , in the discoveries that are made unto us in the Word about the Law and Gospel , we shall be continually reaching after a farther Acquaintance with them . It may be we know somewhat of those things ; but how know we , that there is not some especial concernment of the Gospel , which God in an holy condescension hath designed for our good in particular , that we are not as yet arrived unto a clear and distinct knowledge of ? Here if we search for it with all diligence , may we find it ; and if we go maimed in our Faith and Obedience all our dayes , we may thank our own sloth for it . Again , whereas God hath distinctly proposed those things unto us , they should have our distinct consideration . We should severally and distinctly meditate upon them ; that so in them all we may admire the Wisdom of God ; and receive the effectual influence of them all upon our own souls . Thus may we sometimes converse in our hearts with the Author of the Gospel ; sometimes with the manner of its delivery ; sometimes with the Grace of it ; and from every one of these heavenly flowers , draw nourishment and refreshment unto our own souls . Oh that we could take care to gather up these fragments , that nothing might be lost unto us ; as in themselves they shall never perish . IV. What means soever God is pleased to use in the Revelation of his Will ; he gives it a Certainty , Stedfastness , Assurance and Evidence , which our faith may rest in , and which cannot be neglected without the greatest Sin. ( The word spoken was stedfast . ) Every word spoken from God , by his Appointment , is stedfast ; and that because spoken from him , and by his Appointment . And there are two things that belong unto this stedfastness of the Word spoken . 1. That in respect of them unto whom it is spoken , it is the foundation of Faith and Obedience ; The formal Reason of them , and last Ground whereunto they are resolved . 2. That on the part of God , it is a stable and sufficient ground of Righteousness in proceeding to take vengeance on them by whom it is neglected . The punishment of transgressors is a meet Recompence of Reward , because the word spoken unto them is stedfast . And this latter follows upon the former : For if the word be not a stable firm foundation for the Faith and Obedience of men , they cannot be justly punished for the neglect of it . That therefore must be briefly spoken unto , and this will naturally ensue , as a consequent thereof . God hath , as we saw on the first Verse of this Epistle , by various wayes and means , declared and revealed his mind unto men . That Declaration , what means or instruments so ever he is pleased to make use of therein , is called his Word . And that because originally , it is his , proceeds from him , is delivered in his name and Authority , reveals his mind , and tends to his Glory . Thus sometimes he spake by Angels , using their Ministry , either in delivering his Messages , by words of an outward sound , or by Representation of things in Visions and Dreams ; and sometimes by the Inspiration of the Holy Ghost , enabling them so inspired , to give out the word which they received , purely and entirely ; all remaining his Word still . Now what wayes soever God is pleased to use , in the Communication of his Mind and Will unto men for their Obedience , there is that stedfastness in the Word it self , that Evidence to be from him , as make it the duty of men to believe in it , with faith divine and supernatural ; and that stability which will never deceive them . It is , I say thus stedfast upon the account of its being spoken from God , and stands in no need of the contribution of any strength , Authority or Testimony from men , Church , Tradition , or ought else that is extrinsecal unto it . The Testimonies given hereunto in the Scripture it self , which are very many , with the general Grounds and Reasons hereof , I shall not here insist upon ; and that because I have done it elsewhere . I shall only mention that one consideration , which this place of the Apostle suggests unto us ; and which is contained in our second Observation from the word stedfast . Take this word as spoken from God , without the help of any other Advantages , and the stedfastness of it , is the Ground of Gods inflicting Vengeance on them that receive it not , that obey it not . Because it is his Word , because it is cloathed with his Authority ; if men believe it not , they must perish . But now if this be not sufficiently evidenced unto them , namely that it is his Word , God could not be just in taking vengeance of them ; for he should punish them for not believing that , which they had no sufficient Reason to believe , which suits not with the Holiness and Justice of God. The Evidence then that this Word is from God , that it is his , being the foundation of the Justice of God in his proceeding against them that do not believe it , it is of indispensible necessity that he himself also do give that Evidence unto it . For whence also should it have it ? from the Testimony of the Church , or from Tradition , or from probable moral inducements , that men can tender one to another ; Then these two things will inevitably follow . 1. That if men should neglect their duty in giving Testimony unto the Word , as they may do , because they are but men , then God cannot justly condemn any man in the world , for the neglect of his Word , in not believing it , or not yielding obedience unto it . And the Reason is evident ; because if they have not sufficient Grounds to believe it to be his , without such Testimonies as are not given unto it , it is the highest Injustice to condemn them for not believing it ; and they should perish without a cause . For what can be more unjust , than to punish a man , especially eternally , for not doing that which he had no just or sufficient Reason to do ? This be far from God , to destroy the innocent with the wicked . ( 2. ) Suppose all men aright to discharge their duty ; and that there be a full Tradition concerning the Word of God ; that the Church give Testimony unto it , and Learned men produce their Arguments for it ; if this , all , or any part hereof , be esteemed as the sufficient Proposition of the Scripture to be the Word of God , then is the Execution of infinite divine Justice built upon the Testimony of men , which is not divine or infallible , but such as might deceive . For God on this supposal must condemn men for not believing with faith divine and infallible , that which is proposed unto them by Testimonies and Arguments , humane and fallible ; quod absit . It remaineth then that the Righteousness of the Act of God in condemning unbelievers , is built upon the Evidence , that the Object of Faith or Word to be believed is from him . And this he gives unto it , both by the Impression of his Majesty and Authority upon it , and by the Power and Efficacy wherewith by his Spirit it is accompanied . Thus is every Word of God stedfast as a Declaration of his Will unto us ; by what means soever , it is made known unto us . V. Every Transaction between God and man , is alwayes confirmed and ratified by promises and Threatnings , Rewards and Punishments ; every trespass . VI. The most glorious Administrators of the Law do stoop to look into the Mysteries of the Gospel . See 1 Pet. 1.12 . VII . Covenant transgressions are attended with unavoidable penalties ; every transgression , that is of the Covenant , disannulling of it , received a meet recompence of reward . VIII . The Gospel is a Word of Salvation to them that do believe . IX . The Salvation tendered in the Gospel , is great Salvation . X. Men are apt to entertain thoughts of escaping the wrath of God , though they live in a neglect of the Gospel . This the Apostle insinuates in that interrogation , How shall we escape ? XI . The neglecters of the Gospel shall unavoidably perish the wrath of God : ( How shall we escape if we neglect so great salvation . ) These last Observations may be cast into one Proposition , and so be considered together , namely , That the Gospel is great Salvation , which who so neglecteth , shall therefore unavoidably perish without remedy . We shall first enquire how the Gospel is said to be Salvation , and that Great Salvation ; and then shew the equity and unavoidableness of their Destruction by whom it is neglected ; and therein the vanity of their hopes , who look for an escaping in the contempt of it . By the Gospel , we understand with the Apostle the Word preached or spoken by Christ and his Apostles , and now recorded for our use in the Books of the New Testament ; not exclusively unto what was declared of it in the Types and Promises of the Old Testament . But by the way of Eminency we appropriate the whole name and nature of the Gospel unto that delivery of the Mind and Will of God , by Jesus Christ , which included and perfected all that had preceded unto that purpose . Now the Gospel is salvation upon a double account . First , Declaratively , In that the Salvation of God by Christ , is declared , taught and revealed thereby . So the Apostle informs us , Rom. 1.16 , 17. It is the power of God unto salvation , because therein the righteousness of God is revealed from faith to faith ; that is the Righteousness of God in Christ , whereby Believers shall be saved . And therefore it is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Titus 2.11 . the saving , or salvation bringing , Grace of God. The Grace of God , as that which teacheth and revealeth his Grace . And thence they that abuse it to their lusts , are said to turn the grace of God into lasciviousness , Jude 4. that is , the Doctrine of it , which is the Gospel . And therefore under the Old Testament , it is called the Preaching or declaring of glad tydings , tydings of peace , and salvation , Nahum . 2.1 . Isa. 52.7 . and is described as a Proclamation of Mercy , Peace , Pardon and Salvation unto sinners : Isa. 61.1 , 2. And life and immortality are said to be brought to light thereby , 2 Tim. 1.10 . It is true ; God had from all Eternity in his infinite Grace contrived the salvation of sinners ; but this Contrivance , and the Purpose of it , lay hid in his own Will and Wisdom , as in an infinite Abysse of darkness , utterly imperceptible unto Angels and men , untill it was brought to light , or manifested and declared by the Gospel , Ephes. 3.9 , 10. Coloss. 1.25 , 26 , 27. There is nothing more vain , than the supposals of some , that there are other wayes whereby this Salvation might be discovered and made known . The Works of Nature or Creation and Providence , the Sun , Moon and Stars , showres from Heaven , with fruitful seasons , are in their judgement Preachers of the salvation of sinners . I know not what also they say , that the Reason of man , by the Contemplation of these things may find out , of I know not what Placability in God , that may incite sinners to go unto him , and enable them to find Acceptance with him . But we see what success all the world , and all the Wise men of it , had in the use and improvement of these means of the salvation of sinners . The Apostle tells us not only , that by their Wisdom they knew not God , 1 Cor. 1.21 . but also , that the more they searched the greater loss they were at , untill they waxed vain in their imaginations , and their foolish hearts were darkned , Rom. 1.21 . And indeed whatever they had amongst them , which had any semblance of an obscure Apprehension of some way of salvation by Atonement and Intercession , as in their Sacrifices , and Mediations of inferiour Deities ; which the Apostle alludes unto , 1 Cor. 8.5 , 6 ; as they had it by Tradition from those who were somewhat instructed in the Will of God by Revelation , so they turned it into horrible Idolatries , and the utmost contempt of God. And this was the issue of their disquisitions , who were no less wise in the principles of inbred Reason , and the knowledge of the works of nature , than those who now contend for their Ability to have done better . Besides , the salvation of sinners is a Mysterie , as the Scripture every where declareth , a blessed , a glorious Mysterie , Rom. 16.25 . The Wisdom of God in a Mysterie , 1 Cor. 2.7 . Ephes. 1.9 . Col. 1.25 , 26. That is , not only a thing secret and marvellous ; but such as hath no dependance on any Causes that come naturally within our Cognizance . Now what ever men can find out , by the Principles of Reason , and the contemplation of the works of God , in Creation and Providence , it is by natural scientifical conclusions ; and what is so discovered , can be no heavenly , spiritual , glorious Mysterie ; such as this salvation is . What ever men may so find out , if they may find out any thing looking this way , it is but natural science , it is not a Mysterie , and so is of no use in this matter , what ever it be . Moreover , it is not only said to be a Mysterie , but an hidden Mysterie ; and that hid in God himself ; as Ephes. 3.9 , 10. Col. 1.25 , 26. 1 Cor. 2.7 , 8. That is , in the Wisdom , Purpose , and Will of God. Now it is very strange that men should be able by the the natural means fore-mentioned ; to discover an heavenly , supernatural Wisdom , and that hidden on purpose from their finding by any such enquiry , and that in God himself ; so coming unto the knowledge of it , as it were whether he would or no. But we may pass over these Imaginations ; and accept of the Gospel , as the only way and means of declaring the salvation of God. And therefore every Word and Promise in the whole Book of God , that intimateth or revealeth any thing belonging unto this Salvation , is it self a part of the Gospel , and so to be esteemed . And as this is the work of the Gospel , so is it in an especial manner , its proper and peculiar work with respect unto the Law. The Law speaks nothing of the salvation of sinners ; and is therefore called the Ministry of death and condemnation , as the Gospel is of life and salvation , 2 Cor. 3.9 , 10. And thus the Gospel is salvation declaratively . Secondly , It is Salvation Efficiently ; in that it is the great Instrument which God is pleased to use , in , and for the Collation and bestowing salvation upon his Elect. Hence the Apostle calls it the Power of God unto salvation , Rom. 1.16 . Because God in and by it exerts his mighty Power in the saving of them that believe ; as it is again called , 1 Cor. 1.18 . Whence there is a saving Power ascribed unto the Word it self . And therefore Paul commits believers unto the Word of grace , as that which is able to build them up , and give them an inheritance among all them that are sanctified , Acts 20.32 . And James calls it , the ingrafted Word , which is able to save our souls , Chap. 1.21 . The mighty Power of Christ being put forth in it , and accompanying of it , for that purpose . But this will the better appear , if we consider the several principal parts of this Salvation , and the Efficiency of the Word as the Instrument of God in the communication of it unto us . As ▪ First , In the Regeneration and Sanctification of the Elect , the first external Act of this Salvation . This is wrought by the Word , 1 Pet. 1.23 . We are born again , not of corruptible seed , but of incorruptible by the Word of God. Wherein not only the thing it self , of our Regeneration by the Word , but the manner of it also is declared . It is by the Collation of a new spiritual life upon us , whereof the Word is the seed . As every life proceeds from some seed , that hath in its self virtually the whole life to be educed from it by natural wayes and means , so the Word in the hearts of men is turned into a vital principle , that cherished by suitable means puts forth vital acts and operations . By this means are we born of God and quickned , who by nature are children of wrath , dead in trespasses and sins . So Paul tells the Corinthians , that he had begotten them in Jesus Christ by the Gospel , 1 Cor. 4.15 . I confess , it doth not do this work by any Power resident in its self , and alwayes necessarily accompanying its Administration . For then all would be so regenerated unto whom it is preached , and there would be no neglecters of it . But it is the Instrument of God for this end ; and mighty and powerful through God it is for the accomplishment of it . And this gives us our first real Interest in the Salvation which it doth declare . Of the same Use and Efficacy is it in the progress of this work in our Sanctification ; by which we are carried on towards the full Enjoyment of this salvation . So our Saviour prayes for his Disciples , Joh. 17.19 . Sanctifie them by thy Word ; as the means and instrument of their Sanctification . And he tells his Apostles , that they were clean through the word that he had spoken unto them , Chap. 15.3 . For it is the food and nourishment whereby the spiritual Principle of Life , which we revive in our Regeneration is cherished and encreased , 1 Pet. 2.2 . and so able to build us up ; untill it give us an inheritance among them that are sanctified . Secondly , It is so in the Communication of the Spirit unto them that do believe , to furnish them with the Gifts and Graces of the Kingdom of Heaven , and to interest them in all those Priviledges of this salvation , which God is pleased in this life to impart unto us , and to entrust us withal . So the Apostle dealing with the Galatians about their backsliding from the Gospel , asketh them , wither they received the Spirit by the works of the Law , or by the Word of Faith , Chap. 3.2 . that is , the Gospel . That was the Way and means whereby God communicated unto them his Spirit , by whom among many other Priviledges , we are sealed unto the day of Redemption . This is the Covenant of God , that his Spirit and the Word of the Gospel shall go , and shall abide together with his Elect , Isa. 59.1 . And he is given unto us by the Gospel on many accounts . ( 1. ) Because he is the gift and grant of the Author of the Gospel , as to all the especial Ends and concernments of salvation . John tells us , that the Spirit was not given when Jesus was not as yet glorified , Chap. 7.39 . that is , not in that manner , as God hath annexed unto this salvation : and therefore Peter tells us , that when the Lord Christ ascended up on high , he received of the Father the Promise of the Spirit , and poured him forth on them which did believe , Acts 2.33 . And this he did , according to his own great Promise and Prediction , whilest he conversed with his Disciples in the dayes of his flesh . There was not any thing that he more supported and encouraged them withal , nor more raised their hearts to an Expectation of , than this , that he would send unto them , and bestow upon them the Holy Ghost , for many blessed ends and purposes , and that to abide with them for ever , as we may see , Joh. 14.15 , 16. And this is the great priviledge of the Gospel , that the Author of it , is alone the donor and bestower of the Holy Spirit ; which of what concernment it is in the business of our Salvation , all men know ▪ who have any acquaintance with these things : ( 2. ) He is promised in the Gospel , and therein alone . All the Promises of the Scripture , whither in the Old Testament or New , whose subject is the Spirit , are Evangelical ; they all belong unto , and are parts of the Gospel . For the Law had no Promise of the Spirit , or any Priviledge by him annexed unto it . And hence he is called the holy Spirit of promise , Ephes. 1.13 . Who next unto the Person of Christ , was the great subject of Promises from the foundation of the world . ( 3. ) By these Promises are Believers actually and really made partakers of the Spirit , They are vehicula Spiritus ; the Chariots that bring this holy Spirit into our Souls , 2 Pet. 1.4 . By these great and precious Promises is the Divine Nature communicated unto us , so far forth as unto the indwelling of this blessed Spirit . Every Evangelical Promise is unto a Believer , but as it were the cloathing of the Spirit ; in receiving whereof he receives the Spirit himself , for some of the blessed Ends of this great salvation . God makes use of the Word of the Gospel , and of no other means , to this purpose . So that herein also it is the grace of God that bringeth salvation . Thirdly , In our Justification . And this hath so great a share in this salvation , that it is often called salvation it self ; And they that are justified , are said to be saved ; as Ephes. 2.8 . And this is by the Gospel alone ; which is a point of such importance , that it is the main subject of some of Pauls Epistles , and is fully taught in them all . And in sundry respects it is by the Gospel . ( 1. ) Because therein , and thereby is appointed and constituted the New Law of Justification , whereby even a sinner may come to be justified before God. The Law of Justification was , that he that did the Works of the Law should live in them , Rom. 10.5 . But this became weak and unprofitable by reason of sin , Rom. 8.3 . Heb. 8.7 , 8 , 9. That any sinner , ( and we have all sinned and come short of the glory of God ) should be justified by this Law or Rule , implyes a contradiction , and is utterly impossible . Wherefore God by the Gospel hath constituted a new Law of Justification , even the Law of faith , Rom. 3.27 . which is the holy Declaration of his Will and Grace , that sinners shall be justified and accepted with him by faith in the blood of Christ , without the Works of the Law ; that he that believeth shall be saved . This is equally constituted and appointed in the Law of faith to be proposed unto all that shall believe . And on the account hereof , the Gospel is salvation . ( 2. ) Because in every Justification there must be a Righteousness before God , on the account whereof , the Person to be justified is to be pronounced and declared righteous , this is tendered , proposed , and exhibited unto us in and by the Gospel . This is no other but the Lord Christ himself and his Righteousness , Isa. 45.21 , 22. Rom. 8.3 , 4. Rom. 10.4 . 2 Cor. 5.21 . Gal. 3.13 , 14. Now Christ with his whole Righteousness , and all the benefits thereof , are tendered unto us , and given unto , or bestowed on them that do believe , by the Promise of the Gospel . Therein is he preached and proposed as crucified before our eyes , and we are invited to accept of him , which the souls of Believers through the Gospel do accordingly . And ( 3. ) Faith it self whereby we receive the Lord Christ for all the Ends for which he is tendered unto us , and become actually interested in all the fruits and benefits of his Mediation , is wrought in us by the Word of the Gospel . For as we have declared , it is the seed of all Grace whatever ; and in especial , faith cometh by hearing , and hearing by this word of God , Rom. 10.17 . Conviction of sin is by the Law : but faith is by the Gospel . And this is the Way and means which God hath appointed on our part , for the giving us an actual interest in Justification ; as established in the Law of the Gospel , Rom. 5.1 . Again , ( 4. ) The Promise of the Gospel conveyed unto the soul by the Holy Spirit , and entertained by faith , compleats the justification of a believer in his own conscience , and gives him assured Peace with God. And then the whole work of this main branch of our salvation is wrought by the Gospel . Fourthly , There is in this salvation an instruction and growth in spiritual Wisdom , and an Acquaintance with the Mysterie of God , even of the Father and the Son , which also is an Effect of the Gospel . Of our selves we are not only dark and ignorant of heavenly things , but darkness it self ; that is , utterly blind , and incomprehensive of spiritual Divine Mysteries , Ephes. 5.8 . and so under the Power of darkness , Col. 1.13 . as that we should no less than the Devils themselves be holden under the chains of it unto the Judgement of the great Day . Darkness and ignorance as to the things of God themselves , in respect of the Revelation of them , and Darkness in the Mind and Understanding of them in a right manner , being revealed , is upon the whole world . And no heart is able to conceive , no tongue to express the greatness and misery of this Darkness . The removal hereof is a mercy unexpressible , the beginning of our entrance into Heaven , the Kingdom of Light and Glory , and an especial part of our salvation : For God is light , and in him there is no darkness at all ; so that whilest we are under the power of it , we can have no entercourse with him ; For what communion hath light with Darkness ? Now the removal hereof is by the Gospel , 2 Cor. 4.6 . God who commands light to shine out of darkness , shines in our hearts to give us the knowledge of his Glory in the face of his Son ; and he doth it by the Illumination of the glorious Gospel of Christ , v. 4. For not only is the Object revealed hereby , Life and Immortality being brought to light by the Gospel , but also the Eyes of our understandings are enlightened by it , savingly to discern the Truths by it revealed . For by it , it is , that both the eyes of the blind are opened , and light shineth unto them that sit in darkness ; whence we are said to be called out of darkness into marvelous light , 1 Pet. 2.9 . And our Calling is no otherwise but by the Word of the Gospel . And as the implanting of this heavenly Light in us is by the Word , so the growth and encrease of it in spiritual Wisdom is no otherwise wrought , 2 Cor. 3.18 . Col. 2.2 . And this spiritual Acquintance with God in Christ , this saving Wisdom in the Mysterie of Grace , this holy Knowledge and Understanding of the Mind of God , this growing Light and insight into Heavenly things , which is begun , encreased , and carryed on by the Gospel , is an especial dawning of that Glory and immortality , which this salvation tendeth ultimately unto . Fifthly , There belongs unto it also that Joy and Consolation , which believers are made partakers of by the Holy Ghost in this world . Oft times their Tryals are many , their troubles great , and their temptations abound in the course of their obedience . And these things are ready to fill them with Cares , Fears , Sorrows and Disconsolation . Now though our Lord Jesus Christ hath foretold his Disciples of all the tribulations and sorrows that should attend them in this world , and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed ; yet in the salvation that he hath purchased for them there is provision of comfort , with joy unspeakable and full of glory , even during their pilgrimage here below . Such joy indeed it is as the world knoweth not , nor can know . The principles and causes of it , its Nature and Effects , are all hidden unto them . Yet such it is , that all the contentments and enjoyments of this world are no way to be compared with it ; and such do all that have tasted of it esteem it to be . Now this also is wrought in us and communicated unto us by the Gospel . It is the Word of Promise whereby God gives strong consolation unto the heirs of salvation , Heb. 6.17 , 18. And upon the receiving of this Word by faith it is , that Believers rejoyce with unspeakable and full of glory . Not only supportment and comfort in the bearing of troubles , but glorious Exultations and Extasies of joy are oft-times wrought in the hearts of Believers by the Gospel . Now they can endure , now they can suffer , now they can die ; joy is upon their heads , and in their hearts , and sorrow and sighing flie away . Here is Rest , here is Peace , here are Refreshments , here are Pleasures , here is Life to be desired . The good Lord sweeten and season all our hearts with all these Consolations , these joys of his Kingdom , and that by the blessed Word of his Grace . Lastly , to instance in no more particulars , the Gospel is the Word of Salvation , and the instrument in the hand of God for the conferring of it upon Believers , because they shall be taken into the full possession and enjoyment of it at the last day , by and according unto the word and sentence of it . It is the Symbol and Tessera that gives men final admission into glory . The secrets of all hearts shall be judged according to the Gospel , Rom. 2.6 . And by the word of it shall the Elect receive their Crown . And in these respects is the Gospel a word of salvation . But secondly , it is said in our Proposition as in the Text , to be great salvation . Now we have seen that the Gospel is called salvation metonymically , the Cause being called by the name of the Effect . But in this adjunct of Great , so great , the Effect it self , Salvation it self , preached and tendred by the Gospel is principally intended . That then in the next place we are to declare , namely that this Salvation preached in the Gospel is great salvation . Neither is it absolutely said to be great salvation , but such , or so great salvation . And it is usual in the Scripture , where it would suggest unto our minds and thoughts an inconceivable greatness , to use some such expressions as plainly intimate somewhat more than can be expressed . See 1 Pet. 4.17 , 18. Heb. 10.29 . Joh. 3.16 . So great , that is absolutely so , and comparatively so , with respect unto the benefits received by the Law ; and inconceivably so , beyond what we can conceive or express . There ought then to be no expectation that we should declare the real greatness of this salvation , which the Apostle intimates to be inexpressible ; we shall only point at some of those considerations wherein the greatness of it doth most principally consist and appear . First , it is great in the Eternal contrivance of it . When sin had defaced the glory of the first Creation , and the Honour of God seemed to be at a stand , no way remaining to carry it on unto that End which all things at first tended unto ; all Creatures were , and for ever would have been ignorant of a way for the retrievment of things into the former , or a better Order , or the bringing forth a salvation for that which was lost . For besides that there were such horrible confusions , and such inextricable intanglements brought upon the Creation and the several parts of it , which none could discern how they might be joynted and set in order again ; there appeared a repugnancy in the very properties of the Divine Nature , unto any relief or salvation of sinners . Let sinners be saved , and what shall become of the Justice , Holiness , and Wrath of God , all which are engaged to see a meet recompence of reward rendred unto every transgression ? And this was enough eternally to silence the whole Creation , by reason of that indispensible Obligation which is on them always , and in all things to prefer the Honour and Glory of their Maker , before the Being or well-being of any creatures what ever . Should the holy Angels have set upon a contrivance for the salvation of sinners ; upon the first discovery that it would interfere and clash with the Glory of God , ( as every contrivance of Wisdom finite and limited would have done undoubtedly , yea rise up against his very Blessedness and Being ) they would instantly have cast it from them as an abominable thing , and have rested eternally in the Contemplation of his Excellencies , for which end they were created . Here therefore infinite Wisdom , infinite Grace , infinite Goodness , and infinite Holiness discover themselves in that contrivance of salvation , which solves all those difficulties and seeming contradictions , keeps entire the Glory of God's Attributes , repairs the Honour lost by sin , and reduceth the whole Creation into a new Order and subserviency to the Glory of its Maker . Hence this great Projection and design is called the Wisdom of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as that wherein he was pleased principally to lay open the fountain and spring of his eternal Wisdom , Rom. 11.33 . 1 Cor. 1.24 . And not only so , but the manifold wisdom of God , Ephes. 3.10 . That is , infinite Wisdom , exerting it self in great and unspeakable variety of means and ways for the accomplishment of the end designed . Yea all the Treasures of wisdom are said to be laid out in this matter , and laid up in Christ Jesus , Col. 2.3 . As if he had said , that the whole store of infinite wisdom was laid out herein . And thus , though God made all things in wisdom , yet that which he principally proposeth unto our consideration in the creation of all things , is his Sovereign Will and Pleasure , joyned with infinite Power . For his will or pleasure were all things created , Rev. 5.11 . But in this work of contriving the salvation of sinners , he minds us of the counsel of his will , Ephes. 1.11 . that is , the infinite wisdom , wherewith the Holy Acts of his Will concerning it were accompanied . And the mystery of his good pleasure , wherein he designed to gather up all things into one head by Jesus Christ , verse 10. Certainly the product of infinite and eternal Wisdom , of the Counsel of the Will of the most Holy , wherein the Treasures of it were laidout , with a design to display it in manifold variety , must needs be Great , very Great , so great as cannot be conceived or expressed . Might we here stay to contemplate and admire in our dim and dawning light , in our weakness , according to the meanness of our apprehensions of the reflections of it in the Glass of the Gospel , the Eternity of this contrivance , the transactions between Father and Son about it , the Retrievment of the lost Glory of God by sin , and ruined creation in it , the security of the Holiness , Righteousness , Veracity and Vindictive Justice of God provided for in it , with the abundant overflowings of Grace , Goodness , Love , Mercy and Patience that are the life of it , we might manifest that there is enough in this Fountain to render the streams flowing from it great and glorious . And yet alass , what a little , what a small portion of its Glory , Excellency , Beauty , Riches , is it , that we are able in this world to attain unto ? How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth ? and yet there is a Proportion between the Understandings of the one and the other ; but there is none at all between ours and the infinite depths of the Wisdom and Knowledge of God which are laid out in this matter ; we think as children , we speak as children , we see darkly as in a glass , and the best acting of our faith in this business is , humble Admiration and holy Thankfulness . Now certainly it is not in the capacity of a creature to cast greater contempt on God , than to suppose he would set all his glorious Properties on work , and draw forth all the Treasures of his Wisdom , to produce or effect that which should be low , mean , not every way admirable . And yet unto that height of impiety hath unbelief arrived amongst many of them unto whom theGospel is and hath been preached , as to reject and contemn the whole mystery of it as meer folly , as an empty notion , fit to be neglected and despised . So hath the god of this world blinded the eyes of men , that the light of the glorious Gospel should not shine into their minds . But when God shall come to be admired in all them thatbelieve , on the account of this design of his Grace and Wisdom , they will with astonishment see the glory of it in others , when it shall be too late for to obtain any benefit by it unto themselves . Secondly , The Salvation preached in the Gospel is Great upon the account of the way and means whereby it was wrought and accomplished ; or the great effect of the infinite Wisdom and Grace of God in the Incarnation Mediation and Suffering of his Son. Thus was it wrought , and no otherwise could it be effected . We were not redeemed with silver and gold , and corruptible things , 1 Pet. 1.18 . No such price would be accepted with God ; Salvation is more precious than to be so purchased , Psal. 49.6 , 7. But it may be it might be effected and brought about by the Law , which was God's own Institution ; either its Precepts or its Sacrifices might effect this work , and Salvation may be attained by the works of the Law ? But yet neither will this suffice . For the Law is weak and insufficient as to any such purpose , Rom. 8.23 . nor would the Sacrifices of it be accepted unto that end , Heb. 10.7 , 8. How then shall it be wrought ? is there none worthy in heaven or earth to undertake this work , and must it cease for ever ? No , the Eternal Son of God himself , the Word Power and Wisdom of the Father , the brightness of his Glory , and the express image of his Person , he hath undertaken this work . This renders it Great and glorious , that the Son of God in his own Person should perform it ; it must assuredly be great salvation which he came himself to work out . And how doth he do it , by the mighty word of hispower , as he made all things of old ? No , this work is of another nature , and in another manner must be accomplished . For , 1. To this purpose he must be Incarnate , made flesh , Joh. 1.14 . made of a Woman , Gal. 4.4 . Though hewere in the form of God , and equal to God , yet he was to humble and empty himself unto and in the form of a man , Phil. 2.6 , 7. This is that great mystery of godliness , God manifested in the flesh , that the Angels desire to look into . That the Son of God should take the Nature of Man into subsistence with himself in the same Person , which was necessary for the effecting of this salvation , is a thing that the whole Creation must admire unto Eternity . And yet this is but an entrance into this work . For , 2. In this Nature he must be made under theLaw , Gal. 4.4 . obnoxious to the commands of it , and boundto the obedience which it required . It became him to fulfillall righteousness , that he might be our Saviour : for though he were a Son , yet he was to learn and yield obedience . Without his perfect obedience unto the Law , our salvation could not be perfected . The Son of God must obey , that we may be accepted and crowned . The difficulties also , temptations and dangers that attended him in the course of his obedience are inexpressible . And surely this renders salvation by him very great . But yet there is that remains which gives it another Exaltation . For , 3. This Son of God , after the course of his obedience to the whole will of God , must die , shed his bloud , and make his soul an offering for sin . And herein the glory of this salvation breaks forth like the Sun in its strength . Obedient he must be unto death , the death of the cross , Phil. 2.8 . If he will be a Captain of salvation to bring many sons to glory , he must himself be made perfect by sufferings , Heb. 2.10 . There were Law and Curse and Wrath standing in the way of our salvation , all of them to be removed , all of them to be undergone , and that by the Son of God. For we were not redeemed with silver and gold , or corruptible things , but with the precious bloud of Christ , 1 Pet. 1.18 . And therein God redeemed his Church with his own bloud , Acts 20.28 . And herein assuredly was the love of God manifest , that he laid down his life for us , 1 Joh. 3.16 . This belongs unto the means whereby our salvation is procured . Nor yet is this all , for if Christ had only died for us , our faith in him had been in vain , and we had been still in our sins . Wherefore , 4. To carry on the same work , he rose from the dead , and now lives for ever to make intercession for us , and so save unto the uttermost them that come unto God by him . By these means was the salvation preached in the Gospel obtained , which surely manifest it to be great salvation . Would God have sent his Son , his only Son , and that in such a manner , were it not for the accomplishment of a work as well great and glorious init self , as indispensibly necessary with reference untoits end ? Would the Son himself have so emptied himself of his glory , condescended to so low a condition , wrestled withsuch difficulties , and undergone at length such a cursed and shameful death , had not the work been great wherein he was employed ? O the blindness hardness and stupidityof the sons of men ! they profess they believe these things to be true , at least they dare not deny them so to be ; but forthe effect of them , for the salvation wrought by them , they value it the least of all things that they have any acquaintance withall . If this salvation thus procured do seize on them in their sleep , and fall upon them whether they will or no , they will not much resist it , provided that it cross them in none of their lusts purposes or pleasures . But to see the Excellency of it , to put a valuation upon it according to the price whereby it is purchased , that they are utterly regardless of . Hear , ye despisers , wonder and perish . Shall the Son of God shed his blood in vain ? Shall he obey , and suffer , and bleed , and pray , and die , for a thing of nought ? Is it nothing unto you that heshould undergo all these things ? Was there want of Wisdom in God , or love unto his Son , so toemploy him , so to use him , in a business which you esteem of sovery small concernment , as that you will scarce turn aside tomake enquiry after it ? Assure your selves these things are not so , as you will one day find unto your eternal ruine . Thirdly , This salvation will appear to be great , if we shall consider what by it we are delivered from , and what we are interested in , or made partakers of by vertue thereof . These also may denominate salvation to be great , and they may therefore be considered apart . First , What are we delivered from by this salvation ? In a word , Every thing that is evil in this world , or that which is to come . And all evil may be referred unto two heads . 1. That which corrupteth and depraveth the principles of our nature in their being and operation . And , 2. That which is destructive of our nature as to its well-being and happiness . The first of these is sin , the latter is punishment ; and both of them take up the whole nature of evil . The particulars comprised in them may not here be distinctly and severally insisted on . The former containeth our Apostasie from God , with all the consequences of it ; in darkness , folly , filth , shame , bondage , restlesness , service of lust the world and Sathan , and therein constant rebellion against God , and diligence in working out our own everlasting ruine ; all attended with a senseless stupidity in not discerning these things to be evil , hurtful , noisome , corruptive of our natures and beings ; and for the most part with bruitish sensuality in the approbation and liking of them . But he who understands no evil in being fallen off from God , the first Cause , chiefest Good , and last End of all ; in being under the power of a constant Enmity against him , in the disorder of his whole soul , and all the faculties of it , in the constant service of sin , the fruit of bondage and captivity in the most vile condition , will be awakened unto another apprehension of these things , when a time of deliverance from them shall be no more . The latter of these consists in the wrath or curse of God , and comprizeth what ever is or may be poenal and afflictive unto our Nature unto Eternity . Now from both these , with all their effects and consequences , are Believers delivered by this salvation , namely from sin and wrath . The Lord Christ was called Jesus , because he saves his people from their sins , Matth. 1.21 . And he isalso the Saviour who delivers them from the wrath to come , 1 Thess. 1.10 . And this is great salvation . If a man be but the means of delivering another from poverty , imprisonment , or a dangerous disease , especially if such a one could be no otherwise delivered but by him , how great is the kindness of it esteemed tobe , and that deservedly ? Providential deliverances from imminent dangers of death temporal , are looked on as great salvations , and that by good men , and so they ought to be , 2 Cor. 1.10 . But what are all these unto this salvation ? What is the sickness of the body , unto the disease , yea the death of the soul ? What is imprisonment of the out-ward man , under the wrath of poor worms like our selves , and that for a fewdays , unto the chains of everlasting darkness ? What is alittle outward want and poverty , to the want of the favour love and presence of God unto Eternity ? What is death temporal , past in a moment , an end of troubles , anentrance into Rest , unto death eternal , an eternaldying , under the curse wrath and righteous vengeance of the holyGod ? These things have no proportion one to another . So unexpressibly great is this salvation , that there is nothing left us to illustrate it withall . And this excellency of Gospel salvation will at length be known to them by whom at present it is despised , when they shall fall and perish under the want of it , and that to Eternity . Lastly , This salvation is Great upon the account of the End of it , or that which it brings Believers unto . The deliverance of the People of Israel of old out of Egypt was great salvation ; so doth God every where set it forth , and so did the people esteem it , and that justly . They who murmured under it , they who despised the pleasant land , fell all of them under the sore displeasure of God. But yet as this deliverance was but from temporal outward bondage , so that which it brought them unto was but outward rest for a few days , in a plentiful country ; it gave them an inheritance of Houses and Lands and Vineyards in the Land of Canaan ; but yet there also they quickly died , and many of them perished in their sins . But as we have seen what we are delivered from by this salvation , so the Excellency of the Inheritance which we obtain thereby is such , as no heart can conceive , no tongue can express . It brings us into the favour and love of God , unto the Adoption of children , into durable rest and peace ; in a word , unto the enjoyment of God in glory eternal . Oh the Blessedness of this Rest , the Glory of this Inheritance , the Excellency of this Crown , the Eternity and unchangeableness of this Condition , the Greatness of this Salvation ! how mean , how weak , how low , how unworthy are our apprehensions of it ? yet surely through the blessed Revelation of the Spirit of Grace by the word of the Gospel , we see , we feel , we experience so much of it , as is sufficient to keep us up unto an holy Admiration and longing after it all the days of our pilgrimage here on earth . It remaineth now that we declare the unavoidableness of their destruction who neglect this so great salvation . There are three things that make the punishment , or destruction of any person to be unavoidable . 1. That it be just and equal . 2. That there be no relief nor remedy provided for him . And , 3. That he to whom it belongs to inflict punishment , be able and resolved so to do : and they all concur to the height in this case . For , 1. It is just and equal that such persons should be destroyed ; whence the sentence concerning them is so decretory and absolute . He that believeth not shall be damned , Matth. 16.16 . And the Holy Ghost supposeth this case so clear evident and undeniable , that he refers the proceedings of God therein unto the judgmentof sinners themselves , Heb. 10.29 . And they who are judged on this account at the last day will be speechless , have nothing to reply , nothing to complainof . And the sentence denounced against them will appearunto all to be righteous , 1. Because they despise an overture of a treaty about Peace and Reconciliation between God and their souls . There is by nature an enmity between God and them , a state and condition whereby themselves alone would be losers , and that for ever . God who hath no need of them , nor their obedience or friendship , tenders them a Treaty upon terms of peace . What greater condescension love or grace could be conceived or desired ? This is tendred in the Gospel , 2 Cor. 5.19 . Now what greater indignity can be offered unto him , than to reject his tenders , without so much as an enquiry after what his terms are , as the most do to whom the Gospel is preached ? Is not this plainly to tell him , that they despise his love , scorn his offers of Reconciliation , and fear not in the least what he can do unto them ? And is it not just that such persons should be filled with the fruit of their own ways ? Let men deal thus with their Rulers whom they have provoked , that have power over them , and see how it will fare with them . Neither will God be mocked , nor shall his grace always be despised . When men shall see and learn by woful experience what pitiful poor worms they are , and have some beams of the Greatness Majesty and Glory of God shining upon them , how will they be filled with shame , and forced to subscribe to the righteousness of their own Condemnation for refusing his treaty and terms of Peace . 2. These terms contain salvation . Men in the neglect of them neglect and refuse their own salvation : and can any man perish more justly than they who refuse to be saved ? If God's Terms had been great , hard , and difficult , yet considering by whom they were proposed , and to whom , there was all the reason in the world why they should be accepted ; and their destruction would be just thatshould not endeavour to preserve them unto the utmost . But now itis life and salvation that he tenders , on whose neglect he complains , that men will not come unto him that they might have life . Certainly there can be no want of righteousness in the ruine of such persons . But , 3. That which the Apostle principally builds the Righteousness and inevitableness of the destruction of Gospel neglecters upon , is the greatness of the salvation tendered unto them ; How shall we escape if we neglect so great salvation ? How it is so , and wherein the greatness and excellency of it doth consist hath been be fore declared . Such and so great it is , that there is nothing which as inner , can fear or suffer , but it will deliver him from it ; nothing that a creature can desire but it will bring him to the possession of it . And if this be despised , is it not righteous that men should perish ? If we know not , yet God knows how to set a value upon this great Effect of his Love , Wisdom and Grace , and how to proportion punishment unto its contempt . The truth is , God alone is able sufficiently to revenge the greatness of this sin and indignity done unto him . We have before shewed how meet it was that the transgression of the Law should be punished with punishment eternal ; and yet the Law had provided no relief for any in distress or misery , only taking men as it found them , in the first place it required obedience of them , and then promised a reward . And a good holy and righteous Law it was , both in its Commands and in its Promises and Threatnings . It found men in a good estate , and promised them a better on their obedience ; wherein if they failed , it threatned them with the loss of their present condition , and also with the superaddition of eternal ruine . And in all this it was a clear effect of the righteousness holiness and faithfulness of God. But the Gospel finds men in quite another state and condition , in a condition of misery and ruine , helpless and hopeless , and is provided on purpose both for their present relief , and future everlasting happiness . And shall they escape by whom it is despised ? Is it not just and equal that it should prove a savour of death unto death unto them ? Is it meet that God should be mocked , his Grace be despised , his Justice violated , his Glory lost , all , that sinners may go unpunished ? Let them think so whilst they please , God thinketh otherwise , all the Angels in Heaven think otherwise , all the Saints from the beginning of the world unto the end of it think otherwise , and will glorifie Godto eternity for the righteousness of his judgments on them thatobey not the Gospel . But , Secondly , Suppose the destruction of these persons be in itself righteous , yet there may be some remedy and relief provided for them , that they maynot actually fall under it ; there may yet some way of escape remain for them , and so their ruine not be so unavoidable as is pretended . It hath been shewed that itwas a righteous thing that the transgressors of the Law should perish , and yet a way of escape is providedfor them ; God is merciful , and things may be found atthe last day otherwise than now they are reported : at least allthat Faith , Diligence , Obedience and Holiness which is spoken of , is not required to free men from being neglecters of the Gospel ; so that they who come short of them may nevertheless escape . I answer , that we are not now discoursing of the Nature of that Faith and Obedience which is required tointerest men in Gospel salvation . But certain it is , that it will be found to be that which the Word requires , and no other ; even that faith which purifieth the heart , that faith which reformeth the life , that faith which is fruitful in good works , that faith which bringeth forth universal Holiness , without which no man shall see God. A faith consisting with the love and service of sin , with neglect of Gospel duties , with conformity to the Word , with a sensual profane or wicked life , will stand men in no stead in this matter . But this is not the subject of our present discourse . It may suffice in general that the Faith and Obedience which the Gospel requireth are indispensably necessary to free men from being Gospel despisers ; what they are is all our concernment to enquire and learn : for where they are wanting there is no relief nor remedy , what ever wind and ashes of vain hopes men may feed upon and deceive themselves withall . It is true , there was a remedy provided for the transgression of the Law , and this remedy was , 1. Reasonable , in that there was no mixture of mercy or grace in that dispensation . And God saw meet to glorifie those properties of his Nature , as well as those which before shone forth in the Creation of all things , and giving of the Law. Pardoning mercy was not sinned against in the breach of the Law , and therefore that might interpose for a relief , which was done accordingly . And yet , 2. Neither would this have been either reasonable or righteous , if that only and last way of satisfying the Righteousness and the Law by the sufferings and Sacrifice of the Son of God had not intervened . Without this , Mercy and Grace must have eternally rested in the bosome of God , without the least exercise of them ; as we see they are in respect unto the Angels that sinned , whose Nature the Son of God assumed not , thereby to relieve them . And , 3. This relief was declared immediately upon the entrance of sin , and the promises of it renewed continually until it waswrought and accomplished . And hereby it became the subject of the whole Book of God , and the principal matter of all entercourse between God and sinners . But all these things fully discover , that there neither is , nor can any relief be provided for them that sin against the Gospel . For , ( 1. ) From what spring , what fountain should it proceed ? Mercy and Grace are principally sinned against in it , and their whole design of it therein defeated . The utmost of mercy and grace is already sinned against , and what remaineth now for the relief of a sinner ? Is there any other Propertie of the Divine Nature whose consideration will administer unto men any ground of hope ? Is there any thing in the Name of God in that Revelation that he hath made of himself by his Works , or in his Word , to give them encouragement ? Doubtless nothing at all . But yet suppose that God had not laid out all the riches and treasures of his Wisdom Grace Love and Goodness in Gospel salvation by Jesus Christ , which yet he affirmeth that he hath ; suppose that in Infinite Mercy there were yet a reserve for pardon ; by what way and means ( 2. ) Should it be brought forth and made effectual ? We have seen that God neither would nor could ever have exercised pardoning mercy towards sinners , had not way been made for it by the Bloud of his Son : what then ? Shall Christ die again that the despisers of the Gospel may be saved ? Why besides that the Scripture affirms positively , that henceforth he dieth no more , and that there is no more sacrifice for sin , this is the most unreasonable thing that can be imagined . Shall he die again for them by whom his death hath been despised ? Is the Bloud of Christ such a common thing , as to be so cast away upon the lusts of men ? Besides , when should he make an end of dying ? They who have once neglected the Gospel may do so upon a second trial , nay undoubtedly would do so , and thence should Christ often die , often be offered , and all still in vain . Neither hath God any other Son to send to die for sinners ; he sent his only begotten Son once for all , and he that believeth not on him must perish for ever . In vain then will all mens expectations be from such a mercy as there is nothing to open a door unto , nor to make way for its exercise . Nay this mercy is a meer figment of secure sinners , there is no such thing in God. All the mercy and grace that God hath for his creatures is engaged in Gospel salvation ; and if that be despised , in vain shall men look for any other . Neither , 3. Is there any word spoken concerning any such relief or remedy for Gospel neglecters . Pardon being provided for transgressions of the Law , instantly it is promised , and the whole Scripture is written for the manifestation of it ; but as for a provision of mercy for them that despise theGospel , where is any one word recorded concerning it ? Nay doth not the Scripture in all places fully and plainly witness against it ? He that believeth not shall be damned . There remains no more sacrifice for sin . He that believeth not , the wrath of God abideth on him . And will men yet feed themselves with hopes of mercy whilst they neglect the Gospel ? Well fare them who being not able to retrieve secure sinners , against this light and evidence of the want of any relief reielved for them , have carried the whole matter behind the curtain , and invented a Purgatory for them to help them when they are gone from hence , and cannot return to complain of them by whom they are deceived . But this also as all other reliefs will prove a broken reed to them that lean on it ; for they who neglect the Gospel must perish , and that eternally , for the mouth of the Lord hath spoken it . Thirdly , Then all hopes of escaping must arise from hence , That he whose right it is , and on whom it is incumbent totake vengeance on them that n●glect the Gospel , will not be able so to do , or at least not to such a degree , as to render it so fearful as is pretended . This need not much to be insisted on . It is God with whom men have to do in this matter . And they who allow his Being , cannot deny him to be Omnipotent and Eternal . Now what cannot he do who is so ? It will at length be found to be a fearful thing to fall into the hands of the living God. There is unto wicked men the same everlasting cause of Being and Punishment . The same hand that upholds them , shall afflict them , and that for ever . What his Righteousness requires , his Power and Wrath shall execute unto the uttermost , so that there will be no escaping . And th●se are the holy foundations on which all Gospel Threatnings and Comminations are built , which will all of of them take place and be accomplished , with no less certainty than the Promises themselves . Now from all that hath been spoken unto this Proposition we may learn , 1. To admire the Riches of the Grace of God , which hath provided so great salvation for poor sinners . Such and so great as it is , we stood in need of it . Nothing could be abated without our eternal ruine . But when Divine Wisdom , Goodness , Love , Grace and Mercy shall set themselves at work , what will they not accomplish ? And the effect of them doth the Scripture set forth in those expressions . So God loved theworld ; God commendeth his love unto us ; Greater love hath nonethan this ; Riches of grace ; Treasures of wisdom ; Exceeding greatness of Power ; and the like . In this will God be glorified and admired unto all Eternity . And in the contemplation hereof are we to be exercised here and hereafter ; and thereby may we grow up into the image of God in Christ ; 2 Cor. 3.18 . Which way soever we look , what ever we consider in it , here is that which will entertain our souls withdelight and satisfaction . The Eternal Counsel of God , the Person of Christ , his Mediation and Grace , the Promises of the Gospel , the evil and wrath we are freed from , the Redemption and Glory purchased for us , the Priviledges we are admitted unto a participation of , the Consolations and Joys of the Spirit , the Communion with God that we are called unto : how glorious are they in the eyes of Believers ? or assuredly at all times ought they so to be . How can we enough bewail that vanity whence it is , that the mind suffereth it self to be possessed and filled with other things ? Alas , what are they if compared to the excellency of this Love of God in Christ Jesus ? Here lies our treasure , here lies our inheritance , why should not our hearts be here also ? Were our minds fixed on these things as they ought , how would the glory of them cast out our cares , subdue our fears , sweeten our afflictions and persecutions , and take off our affections from the fading perishing things of this world ? and make us in every condition rejoyce in the hopes of the glory that shall be revealed . And indeed we lose the sweetness of the life of faith , the benefit of our profession , the reward that is in believing , and are made a scorn to the world , and a prey unto temptations , because we dwell not enough in the contemplation of this great salvation . To stir us up then hereunto we may consider , 1. The excellency of the things themselves that are proposed unto our meditations ; they are the Great , the Deep , the hidden things of the Wisdom and Grace of God. Men justifie themselves in spending their time and speculations about the things of Nature ; and indeed the employment is better and more noble than what the generality of men do exercise themselves about . For some seldom raise their thoughts above the dunghills whereon they live ; and some stuff their minds with such filthy imaginations , as make them an Abomination to God , Mich. 2.1 , 2. They are conversant only about their own Lusts , and making Provision to fulfill and satisfie them . But yet what are these things which the better and more refined part of mankind doth search and enquire into , things that came out of nothing , and are returning thitherward apace ; things which when they are known , do not much inrich the mind , nor better it at all as to its eternal condition , nor contribute any thing to the Advantage of their souls . But these things are eternal , glorious , mysterious , that have the characters of all Gods Excellencies enstamped upon them ; whose knowledge gives the mind its perfection , and the soul its blessedness ; John 17.3 . This made Paul cry out that he accounted all things to be but loss and dung in comparison of an acquaintance with them , Phil. 3.8 . And the Prophets of old to search diligently into the nature of them ; 1 Pet. 1.11 , 12. as the things which alone deserved to be enquired after ; and which enquiry renders them noble in whom it is , Acts 17.11 . and that which alone differenceth men in the sight of God , Jer. 9.23 , 24. 2. Our Interest and Propriety in them . If we are believers these are our things . The Rich man is much in the contemplation of his Riches , because they are his own ; and the Great man of his Power , because of his propriety in it . Men take little delight in being conversant in their minds about things that are not their own . Now all these things are ours if we are Christs , 1 Cor. 3.22 . This salvation was prepared for us from all Eternity , and we are the heirs of it , Heb. 1.13 . It was purchased for us by Jesus Christ ; we have redemption and salvation by his blood ; It is made over unto us by the promise of the Gospel , and conferred upon us by the Spirit of Grace . Are these things to be despised ? Are they to be cast aside among the things wherein we are least concerned ? Or can there be any greater evidence , that we have no Propriety in them , than that would be , if our hearts should not be set upon them ? What , all these Riches ours , all these Treasures , this goodly Inheritance , this Kingdom , this Glory ; and yet we not be constant in thoughts and meditations about them ? It is doubtless a sign at least , that we question our Title unto them , and that the Evidences we have of them will not endure the tryall . But wo unto us if that should be the end of our profession ; and if it be otherwise , why are not our minds fixed on that which is our own , and which no man can take from us . 3. The Profit and Advantage which we shall have hereby ; which will be much every way : for ( 1. ) By this means we shall grow up into a likeness and conformity unto these things in our inward man. Spiritual Meditation will assimulate our minds and souls unto that which is the object of it . So the Apostle tells the Romans , that they were delivered into the form of the Doctrine preached unto them , Chap. 6.17 . obeying it by faith , the likeness of it was brought forth upon their souls ; and by the renewing of their minds , transformed quite into another image in their souls , Chap. 12.2 . This the Apostle most excellently expresseth , 2 Cor. 3.18 . A constant believing contemplation of the Glory of God in this salvation by Christ , will change the mind into the image and likeness of it , and that by various degrees untill we attain unto perfection , when we shall know as we are known . Accustoming of our minds unto these things , will make them heavenly ; and our affectious which will be conformed unto them , holy . This is the way to have Christ dwell plentifully in us , and for our selves to grow up into him who is our head . And is it nothing to get our minds purged from an evil habit , enclining unto earthly things , or continually forging foolish and hurtful Imaginations in our hearts ? This Meditation will cast the soul into another mould and frame ; makeing the heart a good treasure , out of which may be drawn at all times , Good things new and old . 2. Consolation and supportment under all Afflictions will from hence spring up in the soul. When the Apostle would describe that property of faith whereby it enables a Believer to do and suffer great things joyfully and comfortably , he doth it by its work and effect in this matter ; it is saith he , the substance of things hoped for , and the evidence of things not seen , Chap. 11.1 . that is , it brings into the soul , and makes evident unto it , the great things of this salvation , the great things of the Love and Grace of God therein ; and thus it doth no otherwise , than by a constant contemplation and holy admiration of them ; and when this is once done , he multiplyes instances to evince what great Effects it will produce , especially in its enabling of us to go through difficulties , tryals and afflictions . And the same also he ascribeth unto Hope ; which is nothing but the souls waiting and expectation to be made partaker of the fulness of this salvation , whose greatness and satisfactory Excellency it doth admire , Rom. 5.2 , 3 , 4 , 5. When any Affliction or Tribulation presseth upon a believer , h● can readily divert his thoughts from it , unto the rich grace of God in this salvation , which will fill his heart with such a sense of his love , as shall carry him above all the assaults of his trouble . And a direction to this purpose the Apostle pursues at large , Rom. 8.16 , 17 , 18 , 24 , 25 , 34 , 35 , 36 , 37 , 38. This is a safe harbour for the soul to betake it self unto in every storm ; as he teacheth us again , 2 Cor. 4.16 , 17 , 18. Whatever befalls us in our outward man , though it should press so sore upon us as to ruine us in this world , yet we faint not , we despond not ; and the reason is , because these things which we suffer , bear no proportion unto what we enjoy or expect ; and the way whereby this consideration is made effectual unto us , is by a constant Contemplation by faith on the great unseen things of this salvation , which takes off our minds and spirits from a Valuation of the things which we presently suffer and endure . And this experience assures us to be our only relief in afflictions , which undoubtedly it is our wisdom to be provided for . 3. The same may be said concerning Persecution , one especial part of Affliction , and commonly that which most entangles the minds of them that suffer . Now no man can endure Persecution quietly , patiently , constantly according to the Will of God , especially when the Devil pursues his old design of bringing it home unto their persons , Job . 2.5 . unless he hath in readiness a greater Good which shall in its self , and in his own mind , out-ballance the evil which he suffers . And this the Grace of this Salvation will do . The soul that is exercised in the contemplation and Admiration of it , will despise and triumph over all his outward sufferings which befall him on the account of his interest therein , as all Persecution doth . This the Apostle declares at large , Rom. 8.31 , 32 , 33 , 34. He directs us to an holy Meditation on Gods electing Love , the Death and Mediation of Christ , the two springs of this Meditation . And thence leads us , v. 35 , 36. to a supposition of the great and sore persecutions that may befall us in this world ; and from the former consideration triumphs over it all , v. 37. with a joy and exaltation beyond that of Conquerors in a battle , which yet is the greatest that the nature of man is capable of , in and about temporal things . When the soul is prepossessed with the Glory of this Grace , and his interest therein , it will assuredly bear him up against all the threatnings , reproaches and persecutions of this World ; even as it did the Apostles of old ; making them esteem , that to be their Honour and Glory which the World looked on as their shame ; Acts 5.41 . and without this the heart will be very ready to sink and faint . 4. This also will greatly tend unto the confirmation of our faith , by giving us a full Experience of the things that we do believe . Then the Heart is immovable , when it is established by Experience ; when we find a substance , a reality , a spiritual nourishment in things proposed unto us . Now how can this be obtained , unless we are conversant in our minds about them ? unless we dwell in our thoughts and affections upon them ? For thereby do we taste and find how good the Lord is in this work of his Grace . Thus this duty being on many accounts of so great importance , we may do well to consider wherein it consisteth ; and there are these four things belonging unto it . First , Intense Prayer for a Spirit of Wisdom and Revelation to give us an Acquaintance with the Mysterie and Grace of this great salvation . In our selves we have no inbred knowledge of it , nor can we by our own endeavours attain unto it . We must have a new understanding given us , or we shall not know him that is true , 1 Job . 5.20 . For notwithstanding the Declaration that is made of this Mysterie in the Gospel , we see that the most men live in Darkness and Ignorance of it . It is only the Spirit of God which can search these deep things of God and reveal them unto us , 1 Cor. 2.10 . By him must he , who commanded light to shine out of darkness , shine into our hearts to give us the light of the knowledge of this glory of God in the face of Jesus Christ , 2 Cor. 4.6 . And therefore the Apostle prayes for the Ephesians , that God would give unto them the Spirit of Wisdom and Revelation , in the knowledge of him , that the eyes of their understandings being opened , they may know what is the hope of his calling , and what the riches of the glory of his inheritance in the Saints , and what is the exceeding greatness of his power to us ward who believe , Chap. 1.17 , 18 , 19. And for the Colossians , that they might come unto all riches of the full assurance of understanding to the acknowledgement of the Mysterie of God , and of the Father , and of Christ , Chap. 2.2 . that is , that they might have a spiritual and saving acquaintance with the Mysterie of this great salvation , the Love , Grace , and Wisdom of God therein ; which without this Spirit of Wisdom and Revelation from above we shall not attain unto . This then in the first place is to be sought after ; this are we to abide in ; constant Prayers and supplications for the teaching , instructing , revealing , enlightning Work and Efficacy of this Spirit ; that we may be enabled to look into these deep things of God ; that we may in some measure with all Saints comprehend them , and grow wise in the Mysterie of salvation . Solomon tells us how this wisdom is to be obtained , Prov. 2.3 , 4 , 5. If thou cryest after knowledge , and liftest up thy voyce for understanding , if thou seekest for her as for silver , and searchest for her as for hid treasures , then shalt thou understand the fear of the Lord , and find the knowledge of God ; It is by praying , crying , supplications , with diligence , and perseverance , that we attain this Wisdom ; abide herein , or all other attempts will prove but vain . How many poor souls otherwise weak and simple , have by this means grown exceeding wise in the Mysterie of God ? And how many more , wise in this world , through the neglect of it , do walk in darkness all their dayes ? Secondly , Diligent study of the Word wherein this Mysterie of God is declared and proposed unto our faith , and holy contemplation ; but this hath been spoken unto in part already , and must again be considered , and so need not here to be insisted on . Thirdly , Sincere love unto , and delight in the things that are by the Spirit of God revealed unto us , is another part of this duty . Herein our Apostle declares what was his frame of heart , Phil. 3.8 . How doth his heart triumph in , and rejoyce over the knowledge he had obtained of Jesus Christ ? and then indeed do we know any thing of the Grace of God aright , when our hearts are affected with what we know . Peter tells us , that the Saints of old , in their believing , rejoyced with joy unspeakable and full of glory , 1 Ep. 1.8 . They discovered that in Christ which ma●● their hearts leap within them , and all their affections to overflow with delight and joy . And this is an Essential part of this Holy Admiration , which distinguisheth it from that barren , fruitless , notional speculation of it , which some are contented withall . This are we to stir up our hearts unto in all our Meditations of the Grace of God , and not to rest untill we find them affected , satisfied and filled with an holy complacency , which is the most eminent evidence of our interest in , and Union unto the things that are made known unto us . Fourthly , All these things are to be attended with thankfulness and praise . This the Apostle was full of , and brake forth into , when he entred upon the description of this Grace , Eph. 1.3 , 4. and this will be the frame of his heart , who is exercised unto an holy admiration of it . When our Lord Jesus Christ considered the Grace of God in revealing the mysteries of this salvation unto his Disciples , it is said of him , that he reioyced in Spirit , Luke 10.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Spirit leaped in him ; and he breaks forth into a solemn Doxologie , giving Praise and Glory unto God. And is it not their duty to whom they are revealed , to do that , which out of love unto them , our Lord Christ Jesus did on their behalf ? Thankfulness for the things themselves , thankfulness for the Revelation of them , thankfulness for the Love of God , and the Grace of Jesus Christ in the one and the other , is a great part of this duty . Secondly , This will teach us , what esteem we ought to have of the Word of the Gospel , by which alone this great salvation is revealed and exhibited unto us ; the great means and instrument which God is pleased to use in bringing us unto a participation of it . This one consideration is enough to instruct us unto what valuation we ought to make of it , what price we should set upon it , seeing we cannot have the pearl without the purchase of this Field . Some neglect it , some despise it , some persecute it , some look upon it as foolishness , some as weakness , but unto them that believe , it is the power of God , and the wisdom of God. To further us in this duty , I shall take up some of those considerations , which the words we insist upon do offer unto us , and thereby also pass through what yet remains for our instruction in them . And we may consider , 1. The Excellency and Preheminence of the Gospel , which ariseth from the first Revealer , that is , the Lord Christ the Son of God. It was begun to be spoken unto us by the Lord ; Herein the Apostle prefers it before the Law. It is that Word , which the Son came to reveal and declare from the bosome of the Father ; and surely he deserves to be attended unto ; Hence it is so often called the Word of Christ , and the Gospel of Christ , not only because it treateth of him , but because it proceedeth from him , and on that account is worthy of all Acceptation . And ( 2. ) To neglect the Gospel is to neglect and despise the Son of God who was the Author of it , and consequently the Love and Grace of God in sending him . So the Lord Christ tells them that preach the Gospel , he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me . Neglect of the Gospel reflects immediately upon the Lord Christ and the Father ; and therefore our Apostle bids us take heed that we despise not him who spake from Heaven , which can be no otherwise done , but by neglect of his word . Some pretend to honour Christ , but they have no regard for his Word ; yea , they may say of it as Ahab of Micaiah , that they hate it ; and have therefore some of them endeavoured to extirpate the preaching of it out of the world , as the Papists have done : at least , have looked on it as an useless thing , that the Church might be well enough without . But such men will find themselves mistaken , when it is too late to seek after a remedy ; the true Cause of their hatred unto the word , is because they can find no other way to express their hatred unto Christ himself . Neither did ever any man hate or loath the Gospel , but he that first hated and loathed Jesus Christ : but against the Word they have many pretences , against the Person of Christ none , that are as yet passable in the world ; This makes the Word to bear that which is intended against Christ himself , and so will he interpret it at the last day . ( 3. ) Consider , that this Word was confirmed and witnessed unto from Heaven , by the mighty Works and Miracles which attended the dispensation thereof . So our Apostle here informs us ; and though we saw not those Miracles , yet we have them left on infallible Record for our use , that by them we might be yet stirred up to value and attend unto the Word in a due manner . God hath so ordered things in his holy Providence , that none can neglect the Word , without shutting his eyes against such Light and Evidence of conviction , as will leave them abundantly inexcusable at the last day . Now from these and the like considerations ; the duty proposed may be enforced . Verse V , VI , VII , VIII , IX . THe Apostle in these Verses proceeds in the pursuit of his former design . From the Doctrine of the first Chapter , he presseth the Exhortation at the beginning of this , which we have passed through . The Foundation of that Exhortation was the Preheminence of the Lord Christ , the Author of the Gospel , above the Angels by whom the Law was spoken and delivered . This he now farther confirms , and that by an instance suited to his present Purpose , and not as yet by him insisted on . And he doth it the rather , because by the Testimonies wherewith he proves his Assertion , he is lead to the Consideration of other concernments of the Mediation of Christ , which he thought meet to declare unto these Hebrews also . And this method he is constant unto throughout this whole Epistle . In the midst of his Reasonings , and Testimonies for the Explanation or Confirmation of what he delivers dogmatically , he layes hold on some Occasion or other , to press his Exhortation unto Faith , Obedience , with Constancy and Perseverance in the Profession of the Gospel . And in the Arguments which he enterweaveth , and Testimonies which he produceth for the enforcement of his Exhortations , something still offers it self , which accordingly he layes hold upon , leading him to some farther Explication of the Doctrine which he had in hand ; so insensibly passing from one thing unto another ; that he might at the same time inform the Minds , and Work upon the Affections of them with whom he dealt . All which will appear in our ensuing Exposition of these Verses . Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; subjecit ; in ordinem coegit ; put into subjection ; brought into order under rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Vul. orbem terrae futurum ; the habitable earth to come . Arias ; habitatam futuram ; to the same purpose ; improperly . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mundum , or seculum futurum . The world or age to come ▪ Bez● ; mundum illum futurum ; that world to come . And indeed the repetition of the Article , with the words following , concerning which we speak , require that it be so expressed . That world to come ; or , the world that is to come ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So most commonly expressed by the LXX . as sometimes , though seldom , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the earth ; and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things under the Heavens . The Apostle useth this word from Psal. 8. where it denotes a mixture of Inhabitants there described . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning which we treat , about which we reason . The Vulgar Latin adds Deus , to the Text. Deus non subjecit . God hath not put in subjection , needlesly , as is acknowledged . De quo ; Christo , saith the interlinear Gloss ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not , of Christ. Verse 5. For unto the Angels hath he not made subject that world to come , whereof we speak ; ( concerning which we treat . ) Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But as the Scripture witnesseth and saith : limiting what was spoken indefinitely by the Apostle ; needlesly ; the words themselves declaring who spake them and where . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vul. in quodam loco ; in a certain place . Beza . alicubi ; somewhere ; that is , Psal. 8.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quid homo mortalis ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frail , mortal man , or the Son of man ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filius hominis terreni ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , è terra editus ; man of the earth ; or an earthly man. Verse 6. But one ( a certain man ) testified , ( hath witnessed ) in a certain place , ( somewhere , that is , in the Scripture from whence he is arguing ) saying , what is man , that thou art mindful of him , or the Son of man that thou visitest him . Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The latter words which are commonly placed at the beginning of the eighth Verse , I have added unto this seventh , the sense and Hebrew Text so requiring it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the Apostle renders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalmist , and that properly . Vul. Minuisti ; which is not , thou hast made less ; but thou hast lessened , which hath another sense than that here intended . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , depressisti ; thou hast depressed , or made him less , or lower than he was . Beza ; fecisti eum inferiorem ; thou hast made him lower ; and so ours . Rhemists ; thou didst minish him a little less ; obscurely : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is imminuo , diminuo , to make less , to take from , as to state and condition . So in Isocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to lessen the Dignity , State and Condition of the People . As in Latin , Capitis diminutio , is lessening of State or dignity ; as by loss of Liberty . For when one was made a captive by the enemy , he lost his dignity , untill he recovered it jure postliminii . So Regulus is termed by the Poet , Capitis minor , when a Prisoner to the Garthaginians ; or by change of Family ; as when Clodius a Patrician was adopted by a Plebeian ; or by Banishment ; all such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lessened in State or Dignity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word used by the Psalmist hath the same signification ; and though it be variously rendered by the LXX . yet they never much depart from its native signification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to minish , make less , take from ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to become indigent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to be in want : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deprive ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to want , to be indigent , to come short : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make empty ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word used , Phil. 2.7 . I observe this various rendering of the Word by the LXX . only to shew , that it doth constantly denote a diminution of state and condition , with an addition of Indigency , which will give us light into the Interpretation of the place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , breve quiddam : Vul. paulo minus . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , paululum , a little , or paulisper , a little while : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is frequently by the LXX . rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parvum , paululum , a little , intending quantity . Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they refer to number , a few , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then it constantly respects time ; a little while . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as in that saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , life is short ; that is of short continuance ; whether a little in degree , or a short time be here intended , we shall afterwards enquire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prae Angelis , more than Angels , above the Angels ; more destitute than the Angels : Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Angels of God. So all Old Translations render the words . And to render it à Deo , in the Psalm , is needless , groundless , contradictory to the Apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gloria & honore coronasti eum : with glory and honour hast thou crowned him . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Glory and honour hast thou placed on his head : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : thou hast crowned him , or adorned his head , with Glory and Beauty , or honour : the first word denotes the Weight and worth , the latter the Beauty and Splendor of this Crown . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thou hast set him over . That is appointed him to be in Authority ; as Pharaoh set Joseph over the Land of Aegypt . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , authoritatem , potestatem ei tribuisti ; thou hast given him power or Authority ; made him Sultan or Lord ; Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made him Lord or Ruler ; as Gen. 1.18 . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used , Acts 6. Luke 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hast put , put down , subjected all things under his feet ; the words all of them emphatically denote subjection and depression ; and as thus conjoyned the most absolute subjection that can be apprehended . Verse 7. Thou madest him lower for a little while than the Angels , thou crownedst him with glory and honour , and didst set him , ( give him authority ) over the works of thy hands ; all things hast thou put in subjection under his feet . Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Verse 8. For in that , he made all things subject unto him , he hath left nothing not put in sabjection ; but now we see not all things made subject unto him . Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have most of them been considered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they must have the same sense in both places , or the reasoning of the Apostle would be Equivocal . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some old Copies read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , besides God , God excepted . The Syriack Copies also vary : Some read , For God himself by his Grace tasted death : Others , for he , God excepted , tasted death ; which came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shews that variety to be antient . Hence some have imagined it to be a corruption of the Nestorians , who dividing the Person of Christ , would not grant that God might be said to dye contrary to Acts 20.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is gratiâ , beneficentiâ , beneficio Dei : by the grace , goodness , good will of God , expressing the first spring , and moving cause of the sufferings of Christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should taste of death ; an Hebraism for to dye ; intimating withall , the truth , reality , and kind of his death , which was bitter ; and which was called his Cup ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Masculine not Neuter Gender ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an Enallage of number ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of whom he treats ; all and every one of the children unto whom he was a Captain of Salvation . Verse 9. But we see Jesus crowned with glory and honour , who for the suffering of death was a little while made lower than the Angels , that he by the grace of God might taste of death for all . Verse V. THe first words of the fifth Verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , declare that the Apostle is in the pursuit of his former Argument . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ; doth not alwayes intimate the Introduction of a Reason in the confirmation of what is past ; but sometimes a Progression unto somewhat else in the like kind with that which precedeth , and so hath not respect unto any especial words or sayings before going , but unto the whole matter in hand , especially that which doth ensue : as nam also is used in Latin ; nam quis te juvenum confidentissime , nostras jussit adire domos . A new Argument therefore to the same purpose with that before , is intimated by this particle , For. The whole Verse contains an Assertion laid down in a negative Proposition , the Assumption of the Apostles Argument , or the proof of it supposed in a pro-syllogism , consisting in the ensuing Testimony with his Explication of it . And it is to this purpose . The World to come is not made subject unto Angels ; but it was made subject to Jesus , and therefore he is exalted above them . This he proves from the Testimony of the Psalmist , to this purpose ; All things were made subject to man , who for a little while was made lower than Angels ; but this man was Jesus ; and this Assumption he proves from the Event : First , On the part of man absolutely considered ; we see that all things were not made subject unto him ; therefore he cannot be intended . Secondly , On the part of Jesus ; All things in the event agree unto him : First , He was made for a little while lower than the Angels ; which he shews the reason of , and thence takes occasion to discourse of his Death and Sufferings , according to the method before declared ; and then , he was crowned with Glory and Dignity , all things being made subject unto him ; from all which it appears , that it is he , and not Angels , unto whom the world to come is put in subjection . This is the series of the Apostles Discourse , wherein are many things difficult and hard to be understood , which must be particularly considered . The first Verse , as was said , layes down the principal Assertion in a Negative Proposition . The world to come is not made subject unto Angels . One Proof hereof is included in the words themselves . For that Expression , he hath not put in subjection ; is the same with our Apostle , as , it is no where written or recorded in the Scripture ; There is no Testimony of it . God is no where said to have done it , See Chap. 1.5 . with the Exposition of it . And these Negative Arguments from the Authority of the Old Testament , He esteemed in this matter , cogent and sufficient . In the Proposition it self , ( 1. ) The Subject of it , the World to come , with ( 2. ) It s limitation , whereof we treat ; and ( 3. ) The Praedicate , negatively expressed , is not put in subjection to Angels , are to be considered . The Subject of the Proposition is , the World to come : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The New Heavens and New Earth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) which God promised to create , Isa. 65.17 . Chap. 66.22 . which refers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dayes of the Messiah . The latter Jews sometimes call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the future world ; though usually by that expression , they intend the World of future bliss . But the world here intended is no other but the promised state of the Church under the Gospel . This with the Worship of God therein , with especial Relation unto the Messiah , the Author and Mediator of it , administring its heavenly things before the Throne of Grace , thereby rendring it spiritual and heavenly , and diverse from the state of the Worship of the Old Testament which was worldly and carnal , was the World to come , that the Jews looked for , and which in this place is intended by the Apostle . This we must farther confirm , as the foundation of the ensuing Exposition . That this then is the intendment of the Apostle ; appeareth , First , From the limitation annexed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning which we treat . This is the world whereof he treats with the Hebrews in this Epistle ; namely , the Gospel-State of the Church ; the Worship whereof he had in the words immediately foregoing pressed them unto the observation of : And not only so , but described it also , by that State wherein the miraculous Gifts of the Holy Ghost were given and enjoyed . And the mention of them , in the words directly preceding , is that description of the World to come , which the Apostle in these words refers unto , concerning which we speak . And the Tradition of this New World , or the Restauration of all things under the Messiah , was one of the principal Reports of Truth received among the Jews , which the Apostle presseth them withall . Some suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we speak , is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have spoken , and would have it refer unto Ch. 1.6 . But what the Apostle there intendeth by the World , we have sufficiently evinced and declared . The World there by an usual Synechdoche is put for the habitable earth ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Son of God made and came unto , John 1.11 . Here a certain state and condition of things in the world , about which he treated with the Hebrews , is intended . Besides they who would thus change the word , ( Grotius , Crellius , Schlictingius ) by the world , Chap. 1.6 . understand Heaven it self , the state of Glory , which is not here insisted on by the Apostle : For , Secondly , He treats of that which was already done in the crowning of Jesus with Glory and Honor , as the words following do manifest . This crowning of him was upon his Ascension , as we have before proved at large . Then , was not the state of Glory made subject unto him , because it was not then , nor is yet in being . And therefore they who turn , we speak , into , we have before spoken , are forced also to pervert the following words , and to interpret ; he hath made all things subject unto him , he hath purposed or decreed so to do ; both without cause or reason . The World whereof the Apostle treats was immediately made subject to Jesus ; that is , the Church of the New Testament , when God anointed him King upon his holy Hill of Sion ; and therefore in the Psalm is there mention made of those other parts of the Creation to be joyned in this subjection , that have no Relation unto Heaven . Thirdly , The Apostle doth not treat directly any where in this Epistle concerning Heaven , or the world of the blessed to come ; he frequently indeed mentions Heaven , not absolutely , but as it belongs unto the Gospel world , as being the place of the constant residence of the High Priest of the Church , and wherein also the Worship of it is through faith celebrated . Fourthly , The Apostle in these words insists on the Antithesis which he pursueth in his whole discourse between the Judaical and Evangelical Church-state ; for what ever power Angels might have in and over things formerly , this World to come , saith he , is not made subject unto them . Now it is not Heaven and Glory that he opposeth to the Judaical Church-state and Worship , but that of the Gospel , as we shall find in the progress of the Epistle , which is therefore necessarily here intended . Fifthly , If by the World to come , the eternal blessed state of Glory be designed , to begin at or after the general Judgment ; then here is a promise , that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator ; but this is directly contrary unto what is else-where revealed by the same Apostle , concerning the transactions between the Father and the Son as Mediator at that day , 1 Cor. 15.28 . And when all shall be subdued unto him , then shall the Son also himself be subject unto him who put all things under him , that God may be all in all . Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator , but only the order of all things unto Eternity in their subjection unto God by Christ , yet they are plainly exclusive of the grant of a new Power or Authority unto him , or of a-new making subject of all things unto him . Adde unto all this , that the Apostle proves the subjection of this world unto the Lord Christ , and not unto Angels , by a testimony expressing directly the present things of this world , antecedent unto the day of Judgment . From what hath been discoursed we conclude , that the World to come here expressed , is the State and Worship of the Church under the Messiah , called so by the Apostle according to the usual appellation which then it had obtained among the Jews , and allowed by him until the Mosaical Church-state was utterly removed . And he afterwards declares how this comprized Heaven it self also , because of the Residence of our High Priest in the Holiest not made with hands , and the continual admission of the Worshippers unto the Throne of Grace . This is the subject of the Apostles Proposition , that concerning which he treats . Concerning this World the Apostle first declares negatively , that it is not made subject unto Angels . The subjecting of this World to come unto any is such a disposal of it , as that he or they unto whom it is put in subjection , should , as the Lord of it , erect institute or set it up , rule and dispose of it being erected , and judge or reward it in the end of its course and time . This is denied concerning Angels , and the denial proved tacitly , because no such thing is testified in the Scripture . And herein the Apostle either preventeth an Objection that might arise from the power of the Angels in and over the Church of old , as some think ; or rather proceeds in his design of exalting the Lord Jesus above them , and thereby prefers the Worship of the Gospel before that prescribed by the Law of Moses . For he seems to grant that the old Church and Worship were in a sort made subject unto Angels ; this of the World to come being solely and immediately in his power , who in all things was to have the preeminence . And this will farther appear , if we consider the instances before mentioned , wherein the subjection of this World to come unto any doth consist . First , It was not put in subjection unto Angels in its Erection or Institution . That work was not committed unto them , as the Apostle declares in the entrance of this Epistle . They did not reveal the Will of God concerning it , nor were intrusted with Authority to erect it . Some of them indeed were employed in messages about its preparatory work , but they were not employed either to reveal the mysteries of it wherewith they were unacquainted , nor authoritatively in the Name of God to erect it . For the Wisdom of God in the nature and mystery of this work they knew not , but by the effects in the work it self , Ephes. 3.9 , 10. which they looked and enquired into , to learn and admire , 1 Pet. 1.12 . and therefore could not be intrusted with authority for its Revelation , and the building of the Church thereon . But things were otherwise of old . The Law , which was the foundation of the Judaical Church-state , was given by the Disposition of Angels , Acts 7.53 . Gal. 3.19 . And our Apostle here calls it the Word spoken by Angels . They were therefore intrusted by God to give the Law and the Ordinances of it unto the people in his Name and Authority , which being the foundation of the Mosaical Church-state , it was so far put in subjection unto them . Secondly , It is not put in subjection unto Angels , as to the Rule and disposal of it being erected . Their Office in this world is a Ministery , chap. 1.13 . not a Rule or Dominion . Rule in or over the Church they have none , but are brought into a co-ordination of service with them that have the testimony of Jesus , Rev. 19.10 . chap. 22.9 . being equally with us subjected unto him , in whom they and we are gathered into one head , Ephes. 1.10 . And from their ministerial presence in the Congregations of Believers , doth our Apostle press women unto modesty and sobriety in their habit and deportment , 1 Cor. 11.10 . And the Church of old had an apprehension of this truth , of the presence of an Angel or Angels in their Assemblies , but so as to preside in them . Hence is that caution relating to the Worship of God , Eccles. 5.5 , 6. Better it is that thou shouldst not vow , than thou shouldest vow and not pay ; suffer not thy mouth to cause thy flesh to sin , neither say thou before the Angel that it was an errour ; why should God be angry at thy voice and destroy the work of thine hands . By vowing and not paying , a man brought upon his flesh , that is , himself and his posterity , a guilt not to be taken away with excuses of haste or precipitation made unto the Angel presiding in their Worship , to take an account of its due performance . It is true , the absolute sovereign power over the Church of old , was in the Son of God alone ; but an especial immediate power over it was committed unto Angels . And hence was the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God , Judge , Mighty One , communicated unto them , namely from their Authority over the Church , that Name expressing the Authority of God , when unto him ascribed . And because of this , their acting in the Name , and representing the Authority of God , the Saints of old had an apprehension , that upon their seeing of an Angel they should die , from that saying of God , that none should see his face and live , Exod. 33.20 So Manoah expresly , Judg. 13.22 . He knew that it was an Angel which appeared unto him , and yet says to his wife , We shall surely die because we have seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Angel , vested with the Authority of God. And hence it is not unlikely , but that there might be a respect or Worship due unto the Angels under the Old Testament , which themselves declare not to be meet for them under the New , Rev. 19. not that they are degraded from any Excellency or Priviledge which before they enjoyed , but that the Worshippers under the New Testament , through their Relation unto Christ , and the Exaltation of their nature in his Person , are delivered from that under-age estate , wherein they differed not from servants , Gal. 4.1 . and are advanced into an equality of liberty with the Angels themselves , Heb. 12.24 , 25. Ephes. 1.10 chap. 3.14 , 15. As amongst men there may be a respect due from an inferiour to a superiour , which may cease when he is advanced into the same condition with the other , though the superiour be not at all abased . And to this day the Jews contend that Angels are to be adored with some kind of Adoration , though they expresly deny that they are to be invocated or prayed unto . Furthermore about their Power and Authority in the disposal of the outward concernments of the Church of old , much more might be declared from the Visions of Zechary and Daniel , with their works in the two great typical deliverances of it from Aegypt and Babylon . But we must not here insist on particulars . Thirdly , as to the power of judging and rewarding at the last day , it is openly manifest , that God hath not put this world to come in subjection unto Angels , but unto Jesus alone . This then is the main Proposition that the Apostle proceeds upon in his present Argument . The most glorious effect of the Wisdom Power and Grace of God , and that wherein all our spiritual concernments here are enwrapped , consists in that blessed Church state , with the eternal consequences of it , which having been promised from the foundation of the world , was now to be erected in the days of the Messiah . That you may , saith he , no more cleave unto your old institutions , because given out unto you by Angels , nor hearken after such works of wonder and terrour as attended their Disposition of the Law in the Wilderness , consider that this world , so long expected and desired , this blessed estate , is not on any account made subject unto Angels , or committed unto their disposal ; the Honour thereof being entirely reserved for another . Having thus fixed the true and proper sense of this verse , we may stop here a little to consult the Observations that it offers for our own instruction . Many things in particular might be hence educed ; but I shall insist on one only , which is comprehensive of the design of the Apostle , and it is , That This is the great priviledge of the Church of the Gospel , that in the things of the Worship of God , it is made subject unto , and immediately depends upon the Lord Jesus Christ , and not any other , Angels or Men. That this is the priviledge thereof , and that it is a great and blessed priviledge , will both appear in our consideration of what it is , and wherein it doth consist . And among many other things , these ensuing are contained therein . 1. That the Lord Christ is our Head. So it was promised of old , that their King should pass before them , and the Lord on the head of them , Mic. 2.13 . He shall be their King Head and Ruler . God hath now gathered all things , all the things of his Church , into an Head in Christ , Ephes. 1.10 . They were all scattered and disordered by sin , but are now all recollected and brought into order under one Head. Him hath he given to be Head over all things unto the Church , verse 22. The whole Sovereignty over all the whole Creation that is committed unto him , is only for this end , that he may be the more perfect and glorious Head to the Church . He is that Head on which the whole body hath its orderly and regular dependance , Ephes. 4.15 , 16. The head of the body the Church , Col. 1.18 . The head of every man , that is of every believer , 1 Cor. 11.3 . Ephes. 5.23 . And this is every where proposed both as our great Honour , and our great Advantage . To be united unto him , subjected unto him as our Head , gives us both honour and safety . What greater honour can we have , than to be free-men of that Corporation whereof he is the Head , than to be subjects of his Kingdom ? What greater safety than to be united unto him ins●parably , who is in Glory , invested with all Power and Authority over the whole Creation of God , every thing that may do us good or evil . 2. That he is our only Head. The Church is so put in subjection unto the Lord Christ , as not to be subject unto any other . It is true , the Members of the Church , as men on the earth have other Relations , in respect whereof they are , or may be subject one to another ; Children unto Parents , Servants unto Masters , People unto Rulers ; but as they are Members of the Church , they are subject unto Christ and none other : If any other were or might be an Head unto them , they must be Angels or men . As for Angels , we have it here plainly testified , that the Church is not made subject in any thing unto them . And amongst men , the Apostles of all others might seem to lay the justest claim to this Priviledge and Honor. But they openly disclaim any pretence thereunto . So doth Paul , 2 Cor. 1.24 . We have no Dominion , Rule , Lordship , Headship , over your faith , any thing that concerns your obedience to God , and your Worship , but are helpers of your joy . And again saith he , We preach not our selves but Jesus Christ , the L●rd , the only Lord , and our selves your servants for Jesus sake , 2 Cor. 4.5 . And Peter as it should seem , foreseeing that some who should come after would pretend unto such Preheminence , warns the Elders that they should not think themselves Lords over Gods heritage , 1 Pet. 5.3 . And this they did in pursuit of the instructions and charge which their Lord and Master gave them , Matth. 23.25 , 26 , 27. where he warns them , that they should neither think of Dignity nor Dominion over the Church , but apply themselves with all Humility unto the service of it ; for which he else-where addes his reason , namely that all his Disciples have one Lord and Master , and no more , Joh. 13.13 . Matth. 23.9 , 10. And it is a woful confusion that the Papists run themselves into in this matter . For first , they put the whole Church into subjection unto a man , whom they call the Pope , the common Father and Master of Christians , the Head of the Church ; and then subject both him and it unto Angels , in the Adoration and Invocation of them , the greatest subjection possible ; when the Scripture assigneth one only Head of the Church expresly , even the Lord Jesus , and fully declares that it is not put in subjection unto Angels at all . But to pass them by , the Lord Christ is not only thus the only Head in general unto the whole Church , but also unto every individual Believer in the Church ; The Head of every man is Christ , 1 Cor. 11.3 . He is so to every believer respectively and severally ; and that in both those senses wherein he is an Head , that is according to the natural and metaphorical use of the word : For , 1. He is the only Head of Vital Influence to the whole Church , and every member thereof . As from the natural Head all influences of life , for subsistence , motion , acting , guidance and direction are communicated unto the whole body , and to every member thereof : so from the Lord Christ alone , as he is the spiritually vital Head of the Church , in whom are the springs of life and all quickning grace , there are communicated unto the whole Church , and every believer therein , both the first quickning vital principle of life it self , and all succeeding supplies and influences of grace , for the enlivening , strengthning , acting , guiding and directing of them . This himself declares by comparing the Relations of all believers unto him , unto that of branches unto the Vine , Joh. 15.2 , 4. which have no life but by vertue of their union unto the Vine , nor sap for fruitfulness but what is derived therefrom , which he teacheth expresly , verse 5. Without me , saith he , ye can do nothing . And this the Apostle lively sets out unto us , in the similitude of the natural body , Col. 2.19 . And this placing of all fulness in the Lord Christ , as the Head of the Church , that thence the whole and every member of it might derive needful supplies to themselves , is fully taught us in the Gospel . Hence the Church is called the fulness of Christ , Ephes. 1.2 , 3. or that whereunto Christ communicates of his All-fulness of Grace , until it comes unto the measure or degree of growth and perfection , which he hath graciously assigned unto it . And none I suppose will contend , but that the Lord Christ is the alone and only Head of the Church in this sense . It hath not a spiritual dependance on any other for grace . There is indeed I know not what monster lies in the Opinion of them , who take upon themselves to confer grace unto others by vertue of such things as they do unto them , or for them ; but this we do not now consider . If any man think he may have grace from any but Christ alone , be they Angels or men , let him turn himself unto them , but withall know assuredly , that he forsakes the Fountain of living waters for broken cisterns , which will yield him no relief . 2. He is the only Head of Rule and Government unto the whole Church , and every member thereof . This Rule or Government of the Church concerneth all that Obedience which it yields unto God in his Worship . And unto an Head herein it is required , that he give perfect Rules and Laws for all things necessarily belonging thereunto , and to take care that they be observed . And here a great contest ariseth in the world . The Papists in behalf of their Pope and others under him , contend to be sharers with the Lord Christ in this his Headship ; and fain they would perswade us , that he himself hath appointed that so it should be . The Scripture tells us , that he was faithful in the whole house of God , as was Moses , and that as a Lord over his own house , to erect , rule , and establish it ; and himself when he gives commission unto his Apostles , bids them to teach men to do and observe all that he had commanded them : And accordingly they tell us , that they delivered unto us what they received from the Lord ; and command us not to be wise above what is written . But I know not how it is come to pass , that these men think , that the Lord Christ is not a compleat Head in this matter , that he hath not instituted all Rules and Laws that are needful and convenient for the right discharge of the Worship of God , and Obedience of the Church therein ; at least that somewhat may be added unto what he hath appointed , that may be much to the advantage of the Church . And this they take to be their work , by vertue of I know not what unsealed warrant , unwritten commission . But to adde any thing in the Worship of God unto the Laws of the Church , is to exercise Authority over it , dominion over its faith ; and to pretend that this world to come , this blessed Gospel Church-state is put in subjection unto them , although it be not so to Angels . A vain and proud pretence , as at the last day it will appear . But you will say , Christ gives his Laws only unto his whole Church , and not to individual believers , who receive them from the Church , and so he is not an immediate Head unto every one in particular . I answer , That the Lord Christ commits his Laws unto the Churches ministery to teach them unto believers ; but his own Authority immediately affects the soul and conscience of every believer . He that subjects himself aright unto them , doth it not upon the authority of the Church by whom they are taught and declared , but upon the authority of Christ by whom they are given and enacted . 3. It appears from hence , that as he is our only Head , so he is our immediate Head. We have our immediate dependance upon him , and our immediate access unto him . He hath indeed appointed means for the communicating of his grace unto us , and for the exercising of his Rule and Authority over us . Such are all his Ordinances with the Offices and Officers that he hath appointed in his Church ; the first whereof he requires us to be constant in the use of , the latter he requires our obedience and submission unto . But these belong only unto the way of our dependance , and hinder not but that our dependance is immediate on himself , he being the immediate Object of our Faith and Love. The soul of a believer rests not in any of these things , but only makes use of them to confirm his faith in subjection unto Christ. For all these things are ours ; it is appointed for our use , and we are Christs , as he is Gods , 1 Cor. 3.21 , 22 , 23. And so have we our immediate access unto him , and not as some foolishly imagine by Saints and Angels , and by him to God , even to the Throne of Grace . 4. This priviledge is greatly augmented , in that the Church being made subject unto Christ alone , and cast into a dependance upon him , he will assuredly take care of all its concernments , seeing unto him only doth it betake it self . The Church made it of old part of her plea , that she was as one fatherless , Hos. 14.3 . that is every way helpless , that had none to relieve or succour her . And the Lord Christ giveth this as a reason why he stirreth up himself unto the assistance of his people , because there was no man that appeared for their help , no Intercessor to interpose for them , Isa. 59.16 . Now God having placed the Church in this condition , as to be oft-times altogether Orphans in this world , to have none to give them the least countenance or assistance , and the Church it self chusing this condition , to renounce all hopes and expectations from any else beside , betaking it self unto the Power Grace and Faithfulness of the Lord Christ alone , it cannot as it were but be a great Obligation upon him to take care of it , and to provide for it at all times . They are members of his Body , and he alone is their Head ; they are Subjects of his Kingdom , and he alone is their King ; they are Children and Servants in his Family , and he alone is their Father Lord and Master ; and can he forget them , can he disregard them ? Had they been committed to the care of men , it may be some of them would have fought and contended for them ; though their faithfulness is always to be suspected , and their strength is a thing of nought : Had they been put into subjection unto Angels , they would have watched for their good ; though their Wisdom and Ability be both finite and limited , so that they could never have secured their safety ; and shall not the Lord Jesus Christ , now they are made his special care , as his Power and Faithfulness is infinitely above those of any mee● creature , excel them also in care and watchfulness for our good ? And all these things do sufficiently set out the Greatness of that priviledge of the Church which we insist upon . And there are two things that make this Lib●rty and Exaltation of the Church necessary and reasonable . 1. That God having exalted our nature in the Person of his Son , into a condition of Honour and Glory , so as to be worshipped and adored by all the Angels of Heaven , it was not meet nor convenient that it should in our persons , when united unto Christ as our Head , be made subject unto them . God would not allow , that whereas there is the strictest union between the Head and the Members , there should be such an interposition between them , as that the Angels should depend on their Head , and the Members should depend on Angels ; which indeed would utterly destroy the Union and immediate entercourse that is and ought to be between them . 2. God is pleased by Jesus Christ to take us into an holy communion with himself , without any other medium or means of communication , but only that of our nature , personally and inseparably united unto his own Nature in his Son. And this also our subjection unto Angels is inconsistent withall . This order of dependance the Apostle declares , 1 Cor. 3.22 , 23. All things are yours , and you are Christs , and Christ is Gods. As there is no interposition between God and Christ , no more is there between Christ and us ; and in and by him alone do we relate unto God himself . And this should teach us , 1. The equity and necessity of our universal obedience unto God in Christ. He hath freed us from subjection unto men and Angels , that we might serve him , and live unto him . He hath taken us to be his peculiar ones , his lot and portion , from whom he expects all his Reverence of Glory out of this world . And he hath left us no pretence , no excuse for the neglect of any duties of obedience that he requireth of us . We cannot plead that we had other work to do , other Lords and Masters to serve ; he hath set us free from them all , that we might be his . If a King take a servant into his family , and thereby free and discharge him from being liable unto any other duty or service what ever ; may he not justly expect that such a one will be diligent in the observation of all his commands ; especially considering also the Honour and Advantage that he hath by being taken near unto his person , employed in his affairs ; And shall not God much more expect the like from us , considering how exceedingly the priviledge we have by this relation unto him surpasseth all that men can attain by the favour of earthly Princes . And if we will choose other Lords of our own to serve , if we are so regardless of our selves as that we will serve our lusts and the world , when God hath had such respect unto us , as that he would not suffer us to be subject unto the Angels of heaven , how inexcusable shall we be in our sin and folly ? You shall be for me , saith God , and not for any other what ever . And are we not miserable if we like not this agreement ? 2. For the manner of our obedience , how ought we to endeavour that it be performed with all holiness and reverence : Moses makes this his great argument with the people for Holiness in all their Worship and services ; because no people had God so nigh unto them as they had . And yet that nearness which he insisted on , was but that of his Institutions , and some visible Pledges and Representations therein of his Presence among them ; now much more cogent must the considerations of this real and spiritual nearness which God hath taken us unto himself in , by Jesus , needs be to the same purpose . All that we do , we do it immediately unto this holy God ; not only under his Eye , and in his Presence ; but in an especial and immediate relation unto him by Jesus Christ. Verse VI. THe Apostle hath shewed ; that the World to come which the Judaical Church looked for , was not made subject unto Angels , no mention of any such thing being made in the Scripture . That which he assumes to make good his Assertion of the Preheminence of the Lord Jesus above the Angels , is , that unto him it was put in subjection . And this he doth not expresly affirm in words of his own , but insinuateth in a Testimony out of the Scripture , which he citeth and urgeth unto that purpose . And this Way he proceedeth for these two ends . ( 1. ) To evidence that what he taught was suitable unto the Faith of the Church of old , and contained in the Oracles committed unto it ; which was his especial way of dealing with these Hebrews . ( 2. ) That he might from the Words of that Testimony take occasion to obviate a great Objection against the Dignity of Christ , and Mysteries of the Gospel , taken from his Humiliation and Death , and thereby make way to a farther Explication of many other Parts or Acts of ●is Mediation ; many Difficulties there are in the Words and Expressions of these Verses , more in the Apostles Application of the Testimony by him produced , unto the Person and End by him intended , all which , God assisting , we shall endeavour to remove : And to that End shall consider , 1. The way and manner of his introducing this Testimony which is peculiar . 2. The Testimony it self produced ; with an Explication of the meaning and importance of the Words , in the Place from whence it is taken . 3. The Application of it unto the Apostles purpose , both as to the Person intended , and as to the especial End aimed at . And , 4. Farther unfold , what the Apostle adds about the death and sufferings of Christ , as included in this Testimony , though not intended as to the first use and design of it . And , 5. Vindicate the Apostles Application of this Testimony , with our Explication of it accordingly , from the Objections that some have made against it . All which we shall pass through as they present themselves unto us in the Text it self . First , The manner of his citing this Testimony is somewhat peculiar . One testified in a certain place : Neither person nor place being specified . As though he had intended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Person whom he would not name . But the Reason of it is plain ; both Person and Place were sufficiently known to them to whom he wrote . And the Syriack Translation changeth the Expression in the Text into , but as the Scripture witnesseth and saith ; without Cause . The Hebrews were not ignorant whose words they were which he made use of , nor where they were recorded . The one there mentioned is David ; and the certain place is the eighth Psalm ; whereof much need not to be added . A Psalm it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the High Praises of God ; and such Psalms do mostly , if not all of them respect the Messiah and his Kingdom , as the Jews themselves acknowledge . For the time of the Composure of this Psalm they have a conjecture which is not altogether improbable ; namely , that it was in the Night whilest he kept his Fathers sheep . Hence in his Contemplation of the Works of God , he insists on the Moon and Stars then gloriously presenting themselves unto him , not mentioning the Sun which appeared not . So also in the Distribution that he makes of the things here below that amongst others are made subject unto man , he fixeth in the first place on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flocks of Sheep , which were then peculiarly under his care . So should all the works of God , and those especially about which we are conversant in our particular Callings , excite us to the Admiration of his Glory , and Praise of his name : And none are usually more void of holy thoughts of God , than those who set themselves in no way acceptable unto him . This is the place from whence this Testimony is taken ; whose especial Author the Apostle omitteth , both because it was sufficiently known , and makes no difference at all who ever was the Penman of this or that Portion of Scripture , seeing it was all equally given by Inspiration from God , whereon alone the authority of it doth depend . 2. The Testimony it self is contained in the words following , v. 6 , 7. What is man , &c. Before we enter into a particular Explication of the words , and of the Apostles Application of them , we may observe that there are two things in general , that lye plain and clear before us : As , First , That All things whatsoever , are said to be put in subjection unto man ; that is , unto Humane Nature in one or more Persons , in opposition unto Angels , or nature Angelical . To express the former , is the plain Design and Purpose of the Psalmist , as we shall see . And whereas there is no such Testimony any where concerning Angels , it is evident , that the meaning of the word is , unto man , and not unto Angels ; which the Apostle intimates in that adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but ; but of man it is said , not of Angels . Secondly , That this Priviledge was never absolutely nor universally made good in , or unto the nature of man , but in , or with respect unto the Person of Jesus Christ the Messiah . This the Apostle call us to the consideration of , previously unto his Application of this Testimony in a peculiar manner unto Jesus ; v. 8. We s●e not all things . Now there is not any thing absolutely necessary to make good the Apostles Reasoning , but what is comprized in these two general Assertions , which lye evident in the Text , and are acknowledged by all . We shall therefore distinctly consider the Testimony it self . The whole of it consists in a Contemplation of the Infinite Love and Condescension of God towards man ; which is set out , ( 1. ) In the manner of the expressing it . ( 2. ) In and by the words of the Expression ; ( 3. ) In the Acts of the Mind and Will of God , wherein that Condescension and Grace consisted ; and ( 4. ) In the Effects thereof , in his dispensation towards him . First , In the manner of the Expression ; What is man ; by way of Admiration , yea , he cryes out with a kind of astonishment . The immediate Occasion hereof is omitted by the Apostle , as not pertinent unto his purpose ; but it is evident in the Psalm . David having exercised his thoughts in the contemplation of the Greatness , Power , Wisdom and Glory of God , manifesting themselves in his mighty works , especially the Beauty , Order , Majesty , and usefulness of the Heavens , and those glorious bodies which in them present themselves to all the world , falls thereon into this Admiration , that this great , and infinitely Wise God , who by the word of his mouth gave Being and Existence unto all those things , and thereby made his own Exellencies conspicuous to all the world , should condescend unto that Care and Regard of man , which on this occasion his thoughts fixed themselves upon . What is man , saith he ? And this is , or should be the great Vse of all our Contemplation of the works of God ; namely , that considering his Wisdom and Power in them , we should learn to admire his Love and Grace in setting his heart upon us , who are every way so unworthy , seeing he might for ever satisfie himself , in those other appearingly more glorious products of his Power and Godhead . Secondly , He farther expresseth his Admiration at this Condescension of God in the words that he useth , intimating the Low and mean Estate of man in his own nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is poor miserable mortal man , obnoxious to Grief , Sorrow , Anxiety , Pain , Trouble and Death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but the Greeks have no name for man , fully expressing that here used by the Psalmist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cometh nearest it , but is not used in the Scripture . He adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Son of man ; of one made of the earth . This name the Apostle alludes to , yea , expresseth , 1 Cor. 15.45 , 47. The first man Adam , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of the earth earthly . So was it recorded of old , Gen. 2.7 . The Lord God formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That man Adam which was the Father of us all , of the dust of the ground : and so again , Gen. 3.19 . Poor man made of the dust of the ground . When the Scripture would express Man with reference unto any thing of Worth or Excellency in him , it calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are Sons of men in Place , Power and esteem . So these words are distinguished , Psalm 62.9 . where we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sons of Adam , men of low degree ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sons of Ish , men of high degree . Now the Psalmist useth this expression to heighten his Admiration at the Grace and Condescension of God. And as the Person of the first Adam cannot be here especially intended ; For although he made himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a miserable man and subject unto death , yet was he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Son of man , of any man , for he was of God , Luke 3. ult . So there is nothing in the words but may properly be ascribed unto the nature of man in the Person of the Messiah . For as he was called in an especial manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Son of man ; so was he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man subject to sorrow , and acquainted above all men with grief and trouble , and was born on purpose to dye . Hence in the contemplation of his own miserable condition , wherein unto the Dolorous afflicting Passions of Humane Nature , which he had in himself , outward Oppositions and Reproaches were superadded , he cryes out concerning himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 22.7 . I am a worm , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man of any consideration in the world ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at best . Thirdly , He expresseth this Condescension of God in the Affections and acting of his mind towards man ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thou remembrest him , or art mindfull of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thou shouldst be mindful of him . To Remember in the Scripture when ascribed unto God , alwayes intends some Act of his mind , and Purpose of his Will , and that either for good or evil towards them that are remembred , in a signal manner . So also is Remembrance it self used ; On this account God is said sometimes to remember us for good , and sometimes to remember our sins no more . So that it denotes the Affection of the mind of God towards any creature for Good or Evil , attended with the Purpose of his Will to act towards them accordingly . In the first way it is here used , and so also by Job , Chap. 7.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What is man that thou shouldst magnifie him , that thou shouldst set thine heart upon him ? That is , Remember him , or be mindful of him ; set thine heart upon him for Good. The frame of the heart and mind of God towards the Nature of man in the Person of Jesus Christ , in reference unto all the Good that he did in it and by it , is intended in this Expression . The whole Councel and Purpose of God , concerning the salvation of mankind , in and by the Humiliation , Exaltation , and whole Mediation of the man Christ Jesus is couched herein . Fourthly , There are in this Condescension the Effects of this Act of Gods Mind and Will in remembring of man ; And they are expressed ( 1. ) Under one General head , and ( 2. ) In Particular Instances of them . First , The general effect of Gods remembring man , is that he visiteth him . As the same word is used in Job , in the place before mentioned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though variously used , yet it constantly denotes the acting of a sup●riour towards an inferiour . And though it be often otherwise used ; yet commonly it expresseth the acting of God towards his people for good . And in especial is this term of visiting used to express the acting of of God in doing of us good by sending of Jesus Christ to take our nature on him , Luke 1.68 . He hath visited and redeemed his people . And to the same purpose , v. 78. The day spring from on high hath visited us , both relating to the acting of God towards us in the Person of his Son incarnate . So Chap. 7.16 . This term therefore of visiting doth not precisely design Gods acting in the Exaltation of him visited , but such an ordering of things towards him , as is attended with great Care , Grace and Love ; So was the nature of man in the Heart of God to do good unto it , in and by the Person of Jesus Christ , and so he acted towards it , or visited it . This is that which was the ground of the Psalmists admiration , and which will be so in all believers unto Eternity . It was not the outward state and condition of mankind in the world , which since the entrance of sin is sad and deplorable , that excites this admiration in the Psalmist : But his mind is intent upon the Mysterie of the Grace , Wisdom and Love of God in the Person of the Messiah . Verse VII . SEcondly , The especial instances wherein this Visitation of God expressed it self are contained in ver . 7. and therein referred unto two Heads : ( 1. ) Mans Depression and Humiliation : ( 2. ) His Exaltation and Glory . The first is expressed in these words , Thou hast made him lower for a little while than the Angels . This was a part of Gods Visitation ; and though not that which was immediately intended by the Apostle ; yet that whereof he intends to make great use in his Progress . That these words intend not the Exaltation of the nature of meer man , as if they should intimate that such is his Dignity , that he is made but a little less than Angels , and how destructive that sense is unto the Apostles Intention and Application of the words , we shall afterwards declare . Three things are here expressed . ( 1. ) The Act of God , in making of him low , or lessening of him . ( 2. ) The measure of that Depression , than the Angels . ( 3. ) His duration in that State and Condition , a little while . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word used by the Psalmist , is rendered by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that properly ; They both signifie a Diminution of State and Condition ; a depression of any one from what he before enjoyed . And this in the first place belongs unto Gods Visitation . And the acting of the Will of Christ in this matter , suitably unto the Will of the Father , is expressed by words of the same importance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he emptied himself ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he humbled himself , Phil. 2.7 , 8. denoting a voluntary depression from the glory of a former State and Condition . In this Humiliation of Christ in our nature , how much of that Care , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Inspection and Visitation of God was contained is known . Secondly , The measure of this Humiliation and Depression is expressed in reference unto Angels , with whom he is now compared by the Apostle ; he was made less than the Angels . This the Hebrews had seen and knew ; and might from his Humiliation raise an Objection against what the Apostle asserted about his Preference above them . Wherefore he acknowledgeth , that he was made less than they , shews that it was foretold that so he should be , and in his following Discourse , gives the Reasons why it was so to be . And he speaks not of the Humiliation of Christ absolutely , which was far greater than here it is expressed by him , as he afterwards declares , but only with respect unto Angels , with whom he compares him ; and it is therefore sufficient to his purpose at present to shew that he was made lower than they . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierom renders the word in the Psalm , à Deo , then God ; and Faher Stapulensis had a long contest with Erasmus to prove that they should be so rendered in this place ; which is plainly to contradict the Apostle , and to accuse him of corrupting the word of God. Besides the sense contended for by him and others , is absurd and foolish ; namely , that the Humane Nature of Christ was made little l●ss than God , and humbled that it might be so ; when it was infinitely less than the Divine Nature , as being created . The LXX . and all old Greek Translations read Angels ; That Elohim is often used to denote them we have proved before . The Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Angels . And the scope of the place necessarily requires that sense of the word . God then in his Visitation of the nature of man , in the Person of his Son , put it , and therein him that was invested in it , into a condition of wants and streights , and humbled him beneath the condition of Angels , for the blessed Ends afterwards declared . For although from his Incarnation and Birth , the Angels adored his Person as their Lord ; yet in the outward condition of his Humane Nature , he was made exceedingly beneath that state of Glory and Excellency , which the Angels are in a constant Enjoyment of . Thirdly , There is a space of time , a Duration intended for this condition . He made him lower , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a little while , or a short season . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is often used in that sense , and that , that is the proper notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have shewed before . But that which renders that sense of the words here unquestionable , is the Apostles precise restraining them thereunto in v. 9. as we shall see . It was but for a little while , that the Person of Christ in the Nature of man was brought into a condition more indigent than the state of Angels is exposed unto : Neither was he for that season made a little , but very much lower than the Angels . And had this been the whole of his state it could not have been an Effect of that inexpressible Love and Care which the Psalmist so admires . But being it is but for a little continuance , and that for the blessed Ends which the Apostle declares , nothing can more commend them unto us . Secondly , There is another Effect of Gods Visitation of man in his Exaltation ; expressed , 1. In the Dignity whereunto he advanced him : and 2. In the Rule and Domion that he gave unto him . For the first , He crowned him with Glory and Honour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is insigne regium ; the badge and token of Supream and Kingly Power . Hence when David complains of the straightning and Diminution of his Power or Rule , he says , his Crown was profaned unto the ground , Psal. 89.39 . That is , made contemptible , and trampled on . To be crowned then , is to be invested with Soveraign Power , or with Right and Title thereunto ; as it was with Solomon , who was crowned during the life of his Father . Nor is it an ordinary Crown that is intended , but one accompanied with Glory and Honour . To be crowned with Glory and Honour , is to have a glorious and honourable Crown , or Rule and Soveraignty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first denotes the Weight of this Crown ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a weight of glory , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be heavy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a weight of glory , as the Apostle speaks in Allusion to the Primitive signification of this word , 2 Cor. 4.17 . The other its Beauty and Glory ; both Authority and Majesty . How Christ was thus crowned , we have at large shewed on the first Chapter . Secondly , This Soveraignty is attended with actual Rule ; Wherein ( 1. ) The Dominion it self is expressed : and ( 2. ) The Extent of it . First , Thou madest him have Dominion over the works of thy hands : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , madest him to rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appointedst him in Authority over . He had actual Rule and Dominion given him upon his Coronation . And Secondly , The Extent of this Dominion is the Works of Gods hands . And least any from this indefinite Expression should think this Rule limited , either to the things mentioned before by the Psalmist , v. 4. called the work of Gods fingers , that is , the Heavens , the Moon and the Stars , or in the following Distribution of things here below , into Sheep , Oxen , Fowls and Fish , v. 7 , 8. that is , all the creatures here below , he adds an Amplification of it in an universal Proposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath put all things without Exception in subjection unto him ; and to manifest his absolute and unlimited Power , with the unconditional subjection of all things unto him , he adds that they are placed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under his very feet . An Expression setting forth a Dominion , every way unlimited and absolute . Verse VIII . THe Apostle having recited the Testimony which he intends to make use of , proceeds in the eighth Verse unto some such Explications of it , as may make it appear to be proper and suited unto the End for which it is produced by him . And they are two ; the first whereof respects the sense of the words which express the Extent of this Dominion ; the latter an instance of some Person or Persons , unto whom this Testimony as thus explained , cannot be applied . For the Explication of the Objective Extent of the Rule and Dominion mentioned , he adds , For in that he hath made all subject unto him , he hath left nothing that is not put under him . For whereas it might be objected , that there is no mention in the Psalm of the World to come whereof he treats ; he lets them know , that that cannot be excepted ; seeing the Assertion is universal and unlimited , that all things whatsoever are put under him . It is true , our Apostle making use of this very Testimony in another place , 1 Cor. 15.27 . adds there , that there is a manifest Exception in reference unto him who so put all things under him ; and it is evident that it is so indeed ; for the Psalmist treats not of God himself , but of the works of God ; and among them , saith the Apostle here ; there lyes no Exception ; they are all brought into Order under this Rule . And so by this Testimony , thus explained , as necessity requires it should be , he hath fully confirmed , that the World to come being one of the especial works of God , and not put in subjection unto Angels , is made subject unto man ; which was that he undertook to demonstrate . Secondly , To direct this Testimony unto its proper End , and to make way for its Application unto him , who is especially intended therein ; he declares negatively unto whom it is not applicable ; but now we see not yet all things put under him . Man it was , concerning whom the words are spoken ; What is man ? This must denote the nature of man ; and that either as it is in all mankind in general and every individual , or in some especial and peculiar instance , in one partaker of that nature . For the First , He denyes that this can belong unto man in general , all , or any of them on that general account of being men ; And in this Negation ; there are two Circumstances considerable : First , The manner of his asserting it by an appeal to common Experience ; we see ; this is a matter whereof every one may judge : We , all of us know by experience , that it is otherwise ; we need neither Testimony nor Argument to instruct us herein . Our own condition , and that which we behold other men in , is sufficient to inform us . And this is a way whereby an appeal is made as it were to common sense and Experience , as we do in things that are most plain and unquestionable . Secondly , There is a limitation of this Experience , in the word yet ; wee see not as yet . And this doth not intimate a contrary state of things for the future , but denyes , as to all the time that is past . A long space of time there hath been since the giving out of this Testimony , much longer since the Creation of man , and all other things , and yet all this while , we see that all things are far enough from being put under the feet of man ; or if there be in the word a reserve for some season , wherein this word shall in some sense be fulfilled in meer man also , it is for that time wherein they shall be perfectly glorified with him , who is principally intended , and so to be admitted as it were to be sharers with him in his Dominion , Revel . 3.21 . These things make plain what is here denyed , and in what sense . All mankind in conjunction are very remote from being invested with the Dominion here described ; from having the whole Creation of God cast in subjection under their feet . It is true , there was given unto man at first in his Original condition , a Rule over those creatures here below , that were made for the use and sustentation of his natural life , and no other . And this also is in some measure continued unto his Posterity ; though against the present bent and inclination of the creatures , who groan because of the bondage that they are put unto , in serving of their use and necessity . But all this at first was but an obscure Type and shadow of the Dominion here intended , which is absolute , universal , and such as the creatures have no reason to complain of , their proper condition being allotted unto them therein . Hence we our selves by our own Observation , may easily discern that this word respects not principally , either the first man or his posterity ; for we see not as yet after this long space of time since the creation , that all things are put into subjection unto him . Having thus unfolded the Testimony insisted on before we proceed unto the Apostolical Application of it unto the Person to whom it doth belong , we may stay here a little , and gather something from it for our instruction . And it is in general , that , The consideration of the Infinitely Glorious Excellencies of the nature of God , maninifesting themselves in his Works , doth greatly set out his Condescension and Grace , in his regard and respect unto mankind . This the occasion of the Words , and the Words themselves do teach us . 1. This the method of the Psalmist , I say , leads us unto . He begins and ends his consideration of the works of God , with an Admiration of his Glorious Excellency by whom they were made , v. 1.9 . O Lord our Lord , how excellent is thy name : how glorious art thou , and thou manifestest thy self so to be ; and from thence doth he proceed to the consideration of his condescension in his regard and love to man , v. 4. And to direct us in this duty with the Psalmist we may observe : First , That the Works of God , those especially which were the peculiar subject of his Meditation , the heavenly bodies which we behold , are indeed in themselves exceedingly glorious . Their Frame , Greatness , Beauty , Order , Course , Usefulness , all speak them admirable and glorious . The naked view of them is enough to fill the mind of man with Admiration and Astonishment . And the more we contemplate on them , the more skilful are we in the consideration of their Nature , Order and Use , the more excellent do they appear unto us ; and yet it is the least part of their Greatness , and beautiful disposition that we can attain a certain knowledge of ; So that still they remain more the objects of our Admiration and wonder , than of our Science . Hence the wisest among the Heathen who were destitute of the teachings of the Word and Spirit of God , did with one consent ascribe of old a Deity unto them , and worshipped them as Gods ; yea , the very name of God in the Greek Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to run , which they derived from the constant course of the heavenly bodies . They saw with their Eyes how glorious they were : they found out by Reason their Greatness and dreadful motion . Experience taught them their Use , as the immediate fountains of Light , Warmth , Heat , Moysture , and so consequently of Life , Growth , and all useful things ; It may be they had some Tradition of that Rule and Dominion , which was at first allotted unto the Sun and Moon over day and night , Gen. 1.16 . On these and the like accounts , having lost the knowledge of the true and only God , they knew not so well whither to turn themselves for a Deity , as to those things which they saw so full of Glory , and which they found to be of so universal a communicative Goodness and usefulness . And in them did all Idolatry in the world begin . And it was betimes in the world ; as we see in Job , where it is mentioned and condemned , Chap. 31.26 , 27. If I beheld the Sun when it shined , or the Moon walking in brightness , and my heart hath been secretly enticed , or my mouth hath kissed my hand ; he condemns the Idolatry , but yet withall shews , that the Lustre , Brightness and Glory of those heavenly lights had a great influence on the hearts of men , to entice them unto a secret Adoration , which would break out into outward Worship , whereof salutation by kissing the hand was one part and act . And therefore God cautions his people against this Temptation ; Deut. 4.19 . Lest thou lift up thine eyes up unto Heaven , and where thou seest the Sun and the Moon , and the Stars , even all the Host of Heaven shouldst be driven to worship them , which the Lord thy God hath divided unto all Nations under the whole Heaven ; If men forget the true God , and then lift up their eyes unto , or fall into the contemplation of the Heavenly Bodies , such is their Glory , Majesty and Excellency , that they will be driven and hurried unto the Adoration and Worship of them . And so universal was this folly of old , that from those latter words , which the Lord thy God hath divided unto all Nations : the Jews affirm , that God hath given the Sun , Moon and Stars , to be the Deities of the Gentiles , for them to worship . But the distribution there mentioned is , as unto their common use unto all Nations , and not as to their Veneration ; nor is God the Author of Idolatry , as they blasphemously imagine . But this their Glory and Excellency lead them unto . And when any of them ascended higher , to apprehend living intelligent Spirits for their Deities ; they yet conceived at least that they had their glorious Habitation in the Heavenly Bodies . Yea , and some Christians have fallen into vain imaginations , from a false Translation of the latter end of the fourth Verse of Psalm 19. by the LXX . and the Vulgar Latin ; who read the words , he hath placed his Tabernacle in the Sun ; instead of , he hath set in them ; that is , in the Heavens , a Tabernacle for the Sun , as the words are plain in the Original . What should I mention the madness of the Manichees , who affirmed that Christ himself was gone into , if not turned into the Sun. I name these things only to shew what Influence upon the minds of men destitute of the Word , the Glory and Excellency of these heavenly bodies hath had . And what inestimable Grace God sheweth unto us in the benefit of his Word ; for we are the posterity of them , and by nature not one jot wiser than they , who worshipped these things which are not God. But exceeding glorious works of God they are ; and the more we consider them , the more will their Glory and Greatness appear unto us . And as the children of Israel said of the Sons of Anah , we were before them in our own sight as Grashoppers , and so we were in their sight : May we not much more say concerning our selves , compared with these Glorious Works of the hands of God , we are all but as Grashoppers in comparison of them ; and whence is it , that God should set his heart upon us . Secondly , These glorious works of God do indeed shew the infinite Glory of him that made them . This is the use that men should have made of their Contemplation of them , and not have chosen them for their Gods , as they did when their foolish hearts were darkened , and they waxed vain in their imaginations . This use the Psalmist here makes of them , and this the Scripture every where directs us unto . This David brings them in Preaching unto all the world , Psal. 19.1 , 2 , 3 , 4 , 5 , 6. They have a Voice , they speak aloud unto all the world ; and by their Beauty , Greatness , Order , Usefulness , they make known the incomprehensible glory of him that made them . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be known of God , is manifest in them , saith Paul , Rom. 1.19 . And what is that ; even his Eternal Power and Godhead , v. 20. That is , his infinite Power , Alsufficiency , and self-subsistence . These things are clearly seen in them . Being all made and created by him in their season , doth it not manifest , that he was before them from Eternity , and that existing without them , in perfect blessedness : And that he hath made them ; so beautiful , so glorious , so excellent , and that out of nothing , doth it not declare his infinite Power , Wisdom and Goodness ? Do they not all lead us to the contemplation of his Infinite Excellencies ? And whence is it , that he who made all these things of nothing , should have such regard to the weak , frail nature of man ? But that this consideration may be the more effectual , let us take a little weak view of some of those Excellencies of the Nature of God , which his works declare , and which set an especial lustre on his condescention unto us ; As , First , His Greatness . His Greatness is unsearchable , saith the Psalmist , Psal. 145.3 . That is , it is Infinite . The Immensity of his nature , is his Greatness . The Heaven of Heavens , saith Solomon , cannot contain him , 1 Kings 8.27 . The Infiniteness and Ubiquity of his Essence , is beyond all that the Understanding and Imagination of man can reach unto . If men would set themselves to think and imagine a Greatness , they can reach no higher than Heavens above Heavens , and that as far as they can fancy ; but this expresseth not Immensity . Those Heavens of Heavens cannot contain him . Our Thoughts of Greatness are apt to consist in adding one thing unto another , until that which we think on , be extended unto the utmost of our Imagination . But this hath no Relation unto the Immensity of God ; which is not his filling of all imaginary Place or Space , but an Infinite Existence in an Infinite Being ; so that as he is present with , indistant from the whole Creation , for saith he , Do not I fill Heaven and Earth ? Jer. 23.24 . So is he no less present , where there is no part of the Creation . And if he should produce thousands of Worlds , which he can do by ▪ his Power , he would be no less present in them all , indistant from every thing in them , than he is in and unto this which he hath already created . And this not by the extending of his Essence and Greatness , but by the infiniteness of his Being . Neither are there Parts in this Immensity ; for that which hath Parts cannot be Infinite or Immense . Somewhat of God is not present in Heaven , and somewhat in earth ; but God is wholly present in his whole Being every where . This leaves no place for the imagination of men , but calls us for pure Acts of Understanding , and Faith to assent unto it . And thus far Reason will go ; that it will assent unto the truth of that which it cannot comprehend , because it is convinced that it cannot be otherwise . What remains , it leaves to Faith , and Reverential Adoration . Reason having by the help of Divine Revelation lead the mind and soul thus far ; that God is immense , not only present unto the whole Creation , but existing in his infinite being , where no creature is , and that in his whole Essence equally , there it gives them up to Admiration , Reverence , Adoration , and the Improvement by faith of this Excellency of God , where ever they are : so doth the Psalmist , Psal. 139.7 , 8 , 9 , 10 , 11. Thoughts of Gods Omnipresence are of singular use to the soul in every condition . And who can sufficiently admire this Excellency of the Nature of God ? How astonishable is this his Greatness ? How are all the Nations of the world , as the drop of a bucket , as the dust of the ballance , as Vanity , as Nothing before him ? What is a little dust to an Immensity of Being ? To that whose Greatness we cannot measure , whose Nature we cannot comprehend , whose Glory we can only stand afar off and adore ? What is a poor worm unto him who is every where , and who is every where filled with his own Excellencies and Blessedness ? The issue of all our thoughts on this Property of Gods Nature , is Admiration and holy Astonishment . And whence is it , that he should take thought of us , or set his heart upon us ? And this Greatness of God doth he set forth by shewing what a mean thing the whole Creation which we behold is unto him . Who hath measured the Waters in the hollow of his hand , and meted out the Heavens with a span , and comprehended the dust of the Earth in a measure , and weighed the Mountains in scales , and the Hills in a ballance : Behold , the Nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold , he taketh up the Isles as a very little thing ; all Nations before him are as nothing , and they are counted unto him less than nothing and vanity , Isa. 40.12 , 15 , 17. Secondly , His Infinite Self-sufficiency doth manifest it self in his works ; for all these things are the absolute product of his Power and Wisdom and Goodness . From the infinite stores and Treasures of them did he bring them all forth . They had no previous matter whereof they were made , no Reason , cause , or end was there , why they should be made , but only what was in himself , and from himself , Rom. 11.36 . Rev. 4.11 . Now this could not have been without an Infinite Self-sufficiency in himself ; from whence it is , that all things begin and end in him . And had he not been every way self-sufficient , before the Existence of all other things out of nothing , nothing could have been produced . And this ariseth from his Fulness of Being , which he declareth by his names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which denote his self-Being , his self-existence , his self-sufficiency . All the Propertyes of his Nature being infinite , have that which satisfies them and fills them . His Vnderstanding is infinite : And as nothing could comprehend the Infinite Nature of God , but an Infinite Understanding , God could not know himself , if his Understanding were not infinite ; so nothing could satisfie an Infinite Understanding but an Infinite Object ; the Understanding of God could not be blessed and in rest , if the Object of it , the Nature of God were not infinite . God by his Understanding knows the extent of his Infinite Power , and so knows not only what he hath wrought by his Power , but also , what ever he can so do . And this suitableness of the Properties of God one to another , as it makes them because infinite , not really to differ from one another , or from his Nature it self ; so it gives them all Rest , Blessedness , Satisfaction and self-sufficiency . As to continue in our former instance ; the Blessedness of the Vnderstanding of God consists in its Comprehension of the whole Nature of God ; nor is it capable of more , because it can comprehend no more . Hence is God Alsufficient , and eternally blessed in the contemplation and enjoyment of his own Excellencies . For Self-sufficiency is the fountain of Blessedness . Where any thing is wanting , there is no absolute Blessedness . And hence is the Blessedness of God absolute , eternal , and essential unto him , because it hath its rise and spring absolutely in himself , his own fulness of Being , his own sufficiency unto , and for himself . All the Blessedness of the creatures , that we shall or may ever attain unto , is but dependent , derivative , and communicated ; because though nothing shall be wanting unto us , yet the spring of our supplies shall never be in our selves , but in God. His Blessedness is absolute , because it is from himself , and in himself ; in his Being every way self-sufficient . This it is to be absolutely blessed . Hence God made not these things because he had need of them ; for if he had had need of them , he could not have made them : or that they should add any thing unto him ; for that is not infinite unto which any thing can be added : nor that he might settle that Rest and Satisfaction in them , which he had not in himself before : for that which is Infinite must necessarily and unavoidably give eternal satisfaction unto that which is Infinite ; but only by a most free Act of his Will , he chose by the Creation of all things , to express somewhat of his Power , Wisdom and Goodness ; in something without himself . Absolutely he was self-sufficient from all Eternity ; and that both as to Rest , Satisfaction and Blessedness in himself ; as also in respect of any Operation , as to outward Works which his Will and Wisdom should encline him unto ; being every way able and powerful in , and from himself , to do what ever he pleaseth . And this infinite satisfaction and complacency of God in himself , arising from that fulness of Divine Being which is in all the Properties of his Nature , is another Object of our holy Admiration and Adoration . This God was , this God did , before the world was created . Now what is man , that this every way all-sufficient God should mind , regard and visit him ? Hath he any need of him , or his services ? Doth his Goodness extend to him ? Can he profit God as a man profiteth his neighbour ? If he sin what doth he against him ? Or if his transgressions be multiplied what doth he against him ? That is to his disadvantage : If he be righteous what giveth he unto him , or what receiveth he at his hand ? Job 35.6 , 7. Nothing but Infinite Condescension and Grace is the fountain of all Gods regard unto us . Thirdly , His Infinite and Eternal Power is by the same means manifested . This the Apostle expresly affirms , Rom. 1.20 . He that made all these things of nothing , and therefore can also make and create in like manner what ever else besides he pleaseth , must needs be infinite in power ; or as he is called , the Lord God Omnipotent Rev. 19.6 . This himself sets forth in general , Isa. 40.28 . And to convince Job hereof , he treats with him in particular instances about some few of his fellow creatures here below ; in the Earth and in the Waters , Chap. 38.39 . And if the Power of God in making this or that creature which we see and behold , be so admirable , declaring his Soveraignty and the infinite distance of man from him in his best condition , how glorious is it in the whole Vniverse ; and in the creation of all things visible and invisible , and that by a secret Emanation of Omnipotency in a Word of Command ? The Art of man will go far in the framing , fashioning and ordering of things ; but there are two things in the least of the creatures of God , that make the creating Energie that is seen in them , infinitely to differ from all limited and finite power ; First , That they are brought out of nothing ; now let all Creatures combine their Strength and Wisdom together , unless they have some praeexistent matter to work upon , they can produce nothing , effect nothing . Secondly , To many of his creatures , of the least of them , God hath given life and spontaneous motions ; to all of them an especial inclination and operation following inseparably the Principles of their Nature . But as all created Power can give neither life , nor spontaneous motion , nor growth to any thing ; no more can it plant in any thing a new natural principle , that should encline it unto a new kind of Operation , which was not originally connatural unto it . There is a peculiar impress of Omnipotency upon all the works of God ; as he declares at large in that Discourse with Job , Chap. 38.39 . And this Power is no less effectual , nor less evident in his sustentation and preservation of all things , than in his creation of them . Things do no more subsist by themselves , than they were made by themselves . He sustaineth all things by the word of his power , Heb. 1.3 . And by him all things consist , Col. 1.17 . He hath not made the World , and then turned it off his hand , to stand on its own bottom , and shift for it self . But there is continually , every moment , an emanation of Power from God , unto every creature , the greatest , the least , the meanest , to preserve them in their Being and Order ; which if it were suspended but for one moment , they would all lose their station and being , and by confusion be reduced into nothing . In him we live , and move , and have our being , Acts 7.28 . and , He giveth unto all life and breath and all things , verse 25. God needs not put forth any act of his Power to destroy the Creation ; the very suspension of that constant emanation of Omnipotency which is necessary unto its subsistence , would be sufficient for that end and purpose . And who can admire as he ought this Power of God , which is greater in every particular grass of the field than we are able to search into , or comprehend . And what is man that he should be mindful of him . Fourthly , His Wisdom also shines forth in these works of his hands . In wisdom hath he made them all , Psal. 104.24 . So also , 136.5 . his Power was that which gave all things their Being , but his Wisdom gave them their Order beauty and use . How admirable this is , how incomprehensible it is unto us , Zophar declares in Job , chap. 11. verse 6 , 7 , 8 , 9 , 10. The secrets of this Wisdom are double unto what may be known of it , infinitely more than we can attain to the knowledge of . Searching will not do it , it is absolutely incomprehensible . He that can take but a little weak faint consideration of the glorious Disposition of the Heavenly Bodies , their Order , Course , Respect to each other , their usefulness and influences , their disposition and connexion of Causes and Effects here below , the orderly concurrence and subserviency of every thing in its place and operation , to the consistency use and beauty of the Vniverse , will be forced to cry out with the Psalmist , O Lord , how manifold are thy works , in wisdom hast thou made them all , the earth is full of thy riches . But alas , what can the best and wisest of men attain unto in the investigation of the Wisdom of God ? There is not the least creature , but considered apart by it self , hath somewhat belonging unto it , that will bring them unto wonder and astonishment . And what shall we say concerning the most glorious , concerning the Order of them all unto one another , and the whole ? there must all mens considerations end , and among them this of ours . Fifthly , His Goodness is in like manner manifest in these things . There is in the whole and every part of God's Creation a four-fold goodness . 1. A goodness of being and subsistence . That which is , so far forth as it is , is good . So God saw all things , as he made them , that they were good . The very being of every thing is its first goodness , on which all other concernments of it do depend . And this ariseth from hence , because thereby and therein it participates of the first absolute Goodness , which is Being ; whereunto a nothingness , if I may so speak , is negatively opposed ad infinitum . 2. A Goodness of Order . This gives them their Beauty , which is the first principle properly of Goodness , and convertible with it . Every thing that is good is beautiful , and every thing that is beautiful is good . Now the pulchritude or beauty of the whole Creation , and of every part of it , consists in the Order that is given unto it by the Wisdom of God , whereof we spake before . This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things , which of old by the light of nature was so much admired . Beautiful goodness , or goodly beauty , whereby every thing becomes comely and desirable , both in it self and its own parts , and in that respect which it hath unto all other things . 3. A Goodness of usefulness , nothing is made in vain . Every thing hath its work service and operation allotted unto it . If the whole Creation had been uniform , if it had been only one thing , it would have wanted this goodness , and been but a dead lump , or mass of being . But in this great variety and diversity of things which we behold , every one hath its proper place and service , and nothing is useless . As the Apostle says , that it is in the several parts and members of the lesser world , Man , that though some of them seem more worthy and comely than other , yet all have their proper use , so that they cannot say unto one another , I have no need of thee : So is it in the Vniverse , though some parts of it seem to be very glorious , and others mean and to be trampled on , yet they cannot say one to another , I have no need of thee , each having its proper use . The Eye is a most noble part of the body , but , saith the Apostle , If the whole body were an eye , the beauty of the whole were lost , and the very use of the eye . How glorious is the Sun in the firmament in comparison of a poor worm in the earth ? yet if the whole Creation were one Sun , it would have neither beauty nor use , nor indeed be a Sun , as having nothing to communicate light or heat unto . But God hath brought forth his works in unspeakable variety , that they might all have this goodness of usefulness accompanying of them . 4. A goodness of an orderly tendency unto the utmost and last end ; which is the glory of him by whom they were made . This also is implanted upon the whole Creation of God ; and hence the Psalmist calls upon all the inanimate creatures to give praise and glory unto God ; that is , he calls upon himself and others to consider how they do so . This is the point , the centre where all these lines do meet , without which there could be neither beauty nor order nor use in them : for that which errs from its end , is crooked , perverse , and not good . On all these considerations it is said , that God saw every thing that he had made , and behold it was very good , Gen. 1.31 . Now what an infinite eternal Ocean of Goodness must that be , which by the word of his mouth communicated all this goodness at once unto the whole Creation ? How deep , how unfathomable is this fountain ? how unsearchable are these springs ? This the holy men in the Scripture often express by way of admiration , How great is his goodness ! how great is his beauty ! The first goodness , the fountain of all goodness must needs be absolutely and infinitely so ; in which sense there is none good but one , that is God. In these things consist somewhat of the Glory Excellency and Honour of God , which the Psalmist falls into an admiration of upon the contemplation of the works of his hands , and which made him so astonished at his condescention in the regard that he is pleased to bear unto the nature of man. But besides this consideration , he addes also an intimation , as we have shewed , of the mean condition of man unto whom this respect is shewed , and that both in the manner of his expression , What is man ; and in the words or names whereby he expresseth him , Enosh and Adam ; which we shall also briefly adde unto our former considerations of the glory of God. First , What is man as to his extract ? a little dust , made of the dust of the ground : one that may say to corruption , Thou art my father , and to the worm , Thou art my mother and my sister , Job 17.14 . His fabrick was not one jot of any better materials than theirs . That God put this honour upon him to breath into the dust whereof he was made , that he should become a living soul , is part of that goodness wherein he is to be admired . Otherwise we are what God said to Adam , Dust thou art ; poor creature that wouldest be like unto God , thou art dust and no more . And in the sense of this extraction did holy men of old abase themselves in the presence of God , as Abraham , Gen. 18.27 . How shall I speak unto the Lord that am but dust and ashes . Poor proud man , which scornest to touch that which thou art made of , and thinkest thy self I know not what , whilst the remainder of thee , that which was left in the making of thee , lies under the feet of all the creatures which thou despisest : what is this handful of dust that God should regard it ? But yet , Secondly , This fabrick being erected , perhaps is durable strong and abiding , and so may be considerable on that account . But alas , his frailty is inexpressible . It is true , that before the Floud the life of man was prolonged unto a great continuance ; but as that was not in the least any advantage unto the most of them , giving them only an opportunity to increase their sin and misery ; nor to the whole society of mankind , seeing by that means the earth was filled with violence , and became a woful habitation of distress , so they also came to their end , and nothing long since remaineth of their memory but that they lived so many years and then they died , which is the common end of man. But since that , in which our concernment lies , how do the holy men of God set forth , and as it were complain of the woful frailty of our condition ! So doth Moses , Psal. 90.5 , 6. Thou carriest them away with a floud ; which he spake in contemplation of those thousands which he saw die before his eyes in the Wilderness : In the morning they are like grass which groweth up , in the morning it flourisheth and groweth up , in the evening it is cut down and withereth . The like also pleadeth Job , chap. 14.1 , 2. and then turning unto God he saith , And dost thou open thine eyes upon such an one , regard such a poor frail perishing creature ? And David doth the like , Psal. 102.24 . And indeed no tongue can express the miserable frail condition of this poor creature ; from within , from without , from himself , from all other creatures , and principally from the rage and cruelty of those of the same nature with himself , his misery is great , and his life of short continuance . And God abundantly shews that little weight also is to be laid on that duration which he hath here in this world , in that he takes many from the very womb , who scarce ever beheld the light , into the participation of his own eternal Glory . Thirdly , This earthly frail man hath made himself yet more unspeakably vile by sin ; this sets him at the utmost distance from the glory of God , and utterly foils every thing that is in him , which of it self is worthy of consideration . All these things being put together , they make the Condescension of God in remembring man , and setting his heart upon him , exceedingly to be admired and adored . And this also will farther appear , if we might consider what are the blessed effects of this mindfulness of him ; but these the Apostle insists upon in the next verses , whether we may refer our meditations on them . Only the Duty it self arising from hence may be here pressed upon us . And this is , that upon the accounts mentioned we would live constantly in an holy adoration of this infinite condescension and grace of God. To this end , First , let us exercise our selves unto holy thoughts of Gods infinite Excellencies . Meditation accompanied with holy adoration is the fountain of this duty . Some men have over-busily and curiously enquired into the Nature and Properties of God , and have foolishly endeavoured to measure infinite things by the miserable short line of their own reason , and to suit the deep things of God unto their own narrow apprehensions . Such are many of the Disputations of the School-men on this subject , wherein though they have seemed wise to themselves and others , yet indeed for the most part they have waxed vain in their imaginations . Our duty lies in studying what God hath revealed of himself in his Word , and what is evidently suitable thereunto ; and that not with curious searchings and speculations , but with holy admiration reverence and fear . This the Apostle adviseth us unto , Heb. 12.28 , 29. In this way serious thoughts of God's Excellencies and Properties , his Greatness , Immensity , Self-sufficiency , Power and Wisdom are exceeding useful unto our souls . When these have filled us with wonder , when they have prostrated our spirits before him , and laid our mouthes in the dust , and our persons on the ground , when the glory of them shines round about us , and our whole souls are filled with an holy astonishment ; then , Secondly , Let us take a view of our selves , our extract , our frailty , our vileness on every account . How poor , how undeservable are we ? What is a little sinful dust and ashes , before or in the sight of this God of glory ? What is there in us , what is there belonging unto us , that is not suited to abase us ? alive one day , dead another ; quiet one moment , troubled another ; fearing , caring , rejoycing causelesly , sinning always : in our best condition altogether vanity . Though much may be said unto this purpose , yet it must be said after all , that in our selves we are inexpressibly miserable , and as the Prophet speaks , less than vanity and nothing . Would we be wise , we are like the wild Asses colt ; would we be honourable , we have no understanding , but are like the beasts that perish ; would we be strong , we are as a reed shaken with the wind . And , Thirdly , Let the result of these thoughts be , an holy admiration of Gods infinite Love , Care , Grace , and Condescension , in having any regard unto us . So doth the Psalmist teach us to do ; hence will Praise , hence will Thankfulness , hence will Self-abasement ensue . And this will be a good foundation , as of obedience , so of comfort and supportment in every condition . Verse IX . THese things being spoken indefinitely of Man by the Psalmist , the Apostle in the application of them unto his present purpose , proceeds to shew who it is that was especially intended , and in whom the words had their full accomplishment . But , saith he , we see Jesus , &c. Many difficulties the words of this verse are attended withall , all which we shall endeavour to clear : First , by shewing in general how in them the Apostle applies the testimony produced by him unto Jesus . Secondly , by freeing them from the obscurity that ariseth from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or transposition of expression in them . Thirdly , by opening the several things taught and asserted in them . And fourthly , by a vindication of the whole interpretation from exceptions and objections . First , The Apostle positively applies this testimony unto Jesus , as he who was principally intended therein , or as he in whom the things that God did when he minded man , were accomplished . And this the Syriack Translation directly expresseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but him whom he made lower a little while than the Angels , we see that it is Jesus . That is , it is Jesus concerning whom the Psalmist spake , and in whom alone this testimony is verified . Two things are expressed concerning Man in the words : 1. That he was made lower than the Angels . 2. That he had all things put in subjection unto him . Both these , saith the Apostle , we see accomplished in Jesus ; for that is the meaning of that expression , We see Jesus , that is , these things fulfilled in him . And as he had before appealed unto their faith and experience in his negative , that all things are not made subject to man in general ; so doth he here in his affirmative , We see Jesus . Now they saw it , partly by what he had before proved concerning him , partly by the signs and wonders he had newly spoken of , whereby his Doctrine was confirmed , and his Power over all things manifested ; partly by his Calling and Gathering of his Church , giving Laws Rules and Worship unto it , by vertue of his Authority in and over this new world . And as unto the former part of the testimony , by what they had seen with their eyes , or had been otherwise taught concerning his low estate and humiliation ; These things , saith he , we see , they are evident unto us , nor can be denied whilst the Gospel is acknowledged . Now this confession on the evidences mentioned he applies to both parts of the testimony . First , saith he , We see that for a little while he was made lower than the Angels , or brought into a state and condition of more exigency and want than they are , or can be exposed unto . And hereby he evidently declares , that those words in the Psalm do not belong unto the dignity of man spoken of , as if he had said , He is so excellent , that he is but little beneath Angels ; for as he ascribes unto him a Dignity far above all Angels , in as much as all things without exception are put under his feet ; so he plainly declares that these words belong to the depression and minoration of Jesus , in that he was so humbled that he might die . And therefore he proceeds to shew , how that part of the testimony concerned his present purpose , not as directly proving what he had proposed to confirmation concerning his Dignity , but as evidently designing the Person that the whole belonged unto . As also he takes occasion from hence to enter upon the Exposition of another part of Christs Mediation , as prophesied of in this place . For though he was so lessened , yet it was not on his own account , but that by the grace of God he might taste death for every man. Secondly , For the other part of the testimony , We see , saith he upon the evidences mentioned , that he is crowned with glory and honour , and consequently that all things are put under his feet . So that the whole testimony , in both parts of it , is verified in him , and in him alone . And hereby he fully evinceth what he had before proposed unto confirmation , namely the preheminence of Jesus the Messiah above the Angels , or principal Administrators of the Law , in this especial instance , That the world to come was put into subjection unto him , and not unto them ; and therefore in the state of the Church intended in that expression are his Teachings , his Doctrine , his Worship diligently to be attended unto , by all those who desire to be partakers of the promises and good things thereof . Secondly , There seems to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , by a transposition of some expressions from their proper place and coherence , which must be removed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some would have those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to belong to the subject of the Proposition , whose praedicate alone is , crowned with glory and honour , whereof the suffering of death is inserted as the meritorious cause . So reading the words to this purpose , We see that Jesus who was for a little while made lower than the Angels for his suffering of death , is crowned with glory and honour . Others would have Jesus alone to be the subject of the Proposition ; of whose praedicate there are two parts , or two things are affirmed concerning him . First , that he was made lower than the Angels , the reason whereof is added , namely that he might suffer death ; which is farther explained in the close of the verse , by the addition of the Cause and End of that his suffering , That by the grace of God he might taste of death for every man ; so reading the words to this purpose , We see Jesus made lower than the Angels for the suffering of death , crowned ( or , and crowned ) with glory and honour . The difficulty principally consists in this only , namely whether the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the suffering of death , intend the final cause of the humiliation of Christ ; he was made low that he might suffer death ; or the meritorious cause of his Exaltation ; for , or because he suffered death , he was crowned with glory and honour . And the former seems evidently the intention of the words , according to the latter resolution of them , and our application of the testimony fore-going . For , 1. if the cause and means of the Exaltation of Christ had been intended , it would have been expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring a Genitive case , where the cause or means of any thing is intended ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the end of what was before affirmed . 2. These words , for the suffering of death , must express either the minoration and humiliation of Christ , or the end of it ; if they express the end of it , then we obtain that which is pleaded for , he was made less that he might suffer . If they express his minoration it self , then the end of it is contained only in the close of the verse , that he might taste of death for every man. In which exposition of the words , the sense would be , that he suffered death , that by the grace of God he might taste death , which is no sense at all . 3. If those words denote only the means or meritorious cause of the Exaltation of Christ , I enquire what is the medium intended of that end in the close , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he by the grace of God he might taste death . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that so , plainly refers unto some preparatory means preceding , which in this way can be nothing , but the crowning him with glory and honour , which we know was not the means , but the effect of it . He was humbled , not exalted , that he might taste of death . 4. The Apostle doth not meerly take it for granted , that Jesus was for a little while made lesser than the Angels , but asserts it as proved in the testimony insisted on ; whereunto he subjoyns the end of that his comparative minoration , because he intended it as the especial subject of his ensuing discourse . This therefore is the importance and natural order of the words , But we see Jesus crowned with glory and honour , who was for a little while made lower than the Angels for the suffering of death , that he by the grace of God might taste death for every man. And the only reason of the transposition of the words consisteth in the Apostles following the order of the things testified unto by the Psalmist ; first his Humiliation , then his Exaltation ; and yet connecting that which he would next treat of unto that which was first laid down , passing by the other as now sufficiently confirmed . Thirdly , The general design of the words , and their order being cleared , we shall open them in particular , seeing that besides the application of the testimony of the Psalmist unto the Lord Jesus now vindicated , there is an assertion in them , containing that which of all other things was of most difficult acceptation with the Jews ; upon the account whereof the Apostle confirms it with many reasons in the verses following , to the end of this Chapter . And indeed we have here the sum of the Gospel , and the Doctrine of it , concerning the Person and Office of the Messiah , asserted and vindicated from the prejudicate opinions of many of the Jews , under these two heads . 1. That the salvation and deliverance that God had promised and intended to accomplish by the Messiah , was spiritual and eternal , from death , sin , Sathan , and hell , ending in everlasting glory ; not temporal and carnal with respect unto the world , and the concomitants of it in this life , as they vainly imagined . 2. That this salvation could be no otherwise wrought nor brought about , but by the Incarnation Suffering and death of the Messiah , not in especial ; by Arms , War , and mighty Power , as the People was of old led into Canaan under the conduct of Joshua the Captain of that salvation , and as some of them expected yet to be saved and delivered by the Messiah . Now the Apostle strengthning his discourse by multiplicity of reasons and arguments , he doth not only in these words apply his testimony to what he had before proposed , unto confirmation , namely the subjection of the world to come unto Christ , but also lays in it the springs of those two other Principles which we have mentioned , and whose proof and confirmation in the next verses he pursues . Sundry things , as we have partly seen , are contained in the words ; as first , the Exinanition and Humiliation of Christ ; We see Jesus for a little while made lower , and brought into a more indigent condition than the Angels are , or ever were obnoxious unto . 2. The general end of that Exinanition and Depression of Jesus , it was that he might suffer death . 3. His Exaltation unto Power and Authority over all things , in particular the world to come ; crowned with glory and honour . 4. A numerous Amplification subjoyned , of the end of his depression , and the death that it tended unto . 1. From the Cause of it , the Grace of God. 2. The Nature of it , he was to taste of death . 3. The End of it , it was for others . And , 4. its extent , for all . That he by the grace of God might taste death for all . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Adversative , intimating the introduction of one singular person in opposition to him or them spoken of in the end of the fore-going verse , We see not all things put under his feet , ( which some against the whole context apply unto Christ ) but we see Jesus . Had the same person been spoken of in both verses , the expression would have been , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but we see him ; but a new Antecedent being here introduced , but we see Jesus , another person is substituted as the subject spoken of ; as the Syriack version declares , we see him , that it is Jesus . How and in what sense he was made lower than the Angels hath been declared in opening the words , as they lie in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comprized in that testimony of the Psalmist . Only it may be enquired whether this Exinanition of Christ , or Minoration in respect of Angels , did consist meerly in his Incarnation and participation of Humane Nature , which in general is esteemed beneath Angelical ; or in the misery and anxiety which in that nature he conflicted withall . And the Apostle seems not absolutely to intend the former : 1. Because he speaks of Jesus as the subject of this Minoration ; now that name denotes the Son of God as Incarnate , who is supposed so to be , when he is said to be made less than the Angels . 2. Because the Humane Nature in the very instant of its union unto the Person of that Son of God , was absolutely advanced above the Angelical , and might have immediately been possessed of Glory , if other works in it had not been to be performed . And yet neither doth it intend the low condition wherein he was placed exclusively to his Incarnation , though that be afterwards ( verse 14. ) particularly spoken unto , but his being Incarnate and brought forth , and in that condition wherein he was exposed to suffering , and so consequently to death it self . And thus was he made less than Angels in part , in that nature which he assumed , he was obnoxious unto all the infirmities which attend it , as Hunger , Thirst , Weariness , Pain , Sorrow , Grief ; and exposed unto all the miseries from without , that any person partaker of that nature , is obnoxious unto ; and in summe , death it self , from all which miseries Angels are exempted . This we see , know , and grant to have been the state and condition of Jesus . But , saith he , this was but for a little while , during his conversation with us on the earth , ending at his death . The Apostle knew , that he had now fixed upon that which of all things the Jews most stumbled at ; the low and mean despised condition of Jesus , they having inveterate prejudicate opinions of another manner of state and condition for the Messiah ; wherefore he immediately subjoyns the end why he was humbled into this condition , which he first explains , and then vindicates the necessity of it . The end then is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the suffering of death ; he was so humbled that he might suffer death : This yet more displeased the Jews , the necessity whereof he therefore immediately proves . Adding by the way , 3. To complete the application of the testimony produced , his Exaltation upon his suffering , he was crowned with glory and honour , referring us to the testimony it self , to declare what was contained in that Exaltation , namely an absolute Dominion over all things , God only excepted , and so consequently over the world to come , that was not put in subjection to Angels . And in these words the Apostle closeth his argument for the excellency of Christ above the Angels , from the subjection of all things unto him ; and proceeds to the amplification of that kind of the Humiliation of Christ which he had before intimated ; and that in four things . 1. In the impulsive and efficient cause , which in the acts of God's will are coincident ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denoting the final cause of what was before asserted , relating to the whole clause following . That which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grace of God , is else-where explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 2.11 . the saving grace of God. And sometimes it is termed his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 3.4 . his Goodness , Kindness , Benignity , and love of mankind ; absolutely his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 3.16 . Rom. 5.8 . 1 Joh. 3.8 , 9. Love , intense love ; also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 1.5 . his good-pleasure , from the riches of his grace , verse 1. and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse 9. Rom. 8.28 . or purpose of his will , being the same with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 8.29 , 30. his prae-designation and predestination of men unto Grace and Glory . From all which it appears what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or grace of God is , that was the moving and impulsive cause of the death of Christ ; even the gracious free sovereign Purpose of the Will of God , suited unto and arising from his natural Grace , Love , Goodness , and Benignity , Pity , Mercy , Compassion exerting themselves therein . It was not out of any anger or displeasure of God against Jesus , in whom his soul was always well pleased ; not out of any disregard unto him , whom he designed hereby to be crowned with glory and honour ; but out of his Love , Kindness , and Goodness towards others , who could no otherwise be brought unto Glory ; as in the next verses the Apostle declares , that he thus appointed him to die . In the manner of his death ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should taste of death : so die as to experience the sorrows , bitterness , and penalties of death . To taste of death is , first , Really to die ; not in appearance or pretence , in opinion or shew , as some foolishly of old blasphemed about the death of Christ , which could have had no other fruit but a shadow of Redemption , a deliverance in opinion . See the phrases used , Mark 9.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; shall not taste of death , that is , not die . And that which is called , to see death , Joh. 8.51 . is called to taste of death , v. 52. where the Phrase is applied to the second death , or death eternal . And it being death which was threatned unto those for whom he dyed , and which they should have undergone ; he really tasted of that death also . So Secondly , It is intimated , that there was bitterness in the death he underwent ; himself compares it unto a Cup , whose bitterness he declares by his aversation from it , considered absolutely and without reference unto that hand of the Will of God wherein it was held out unto him , Matth. 26.39 . which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cup , was his Lot or Portion , Psal. 16.4 . that which was prepared for him by his Father . And by the same Metaphor , he calls the Will of God his meat , which he tasted of in the doing and suffering of it . To taste of death , as is known , is an Hebraism . So the Rabbins speak Berish. Rab. sect 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first Adam was worthy that he should not taste of death , or dye . And it compriseth somewhat more than meerly to dye ; it expresseth also to find out and experience , what is in death . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is sometimes rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to know , 2 Sam 19.36 . And sometimes the Substantiv : by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnderstanding , Job 12.20 . So that Christ by tasting of death , had experience , knew what was in death , as threatned unto sinners . He found out and understood what bitterness was in that Cup wherein it was given him . To which purpose the Rabbins have a Proverb in Jalkut . Fol. 265. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that eateth of the Pot knoweth the taste of the Meat that is in it . Thus when Agag thought he he should escape a violent death by the sword , he expresseth his joy by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Sam. 15.32 . The bitterness of death is removed or taken away ; though dye he must , yet he thought he should not taste the bitterness of death , or dye b● the sword . Thirdly , His Conquest over death may be also intimated in this Expression ; for though the Phrase , to taste of death be used concerning other Persons also , yet as applyed unto Christ , the event sheweth , that it was only a through taste of it that he had , he neither was , nor could be detained under the Power of it , Acts 2.24 . and so is the word to taste used , Chap. 6.4 . of this Epistle . And thus by the Grace of God , did he taste of death . The End of this his tasting of death , it was , for others ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of the Extent of this End of his death , expressed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall speak afterwards ; for the present we consider how he dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for them , for whom he dyed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is either pro , or super , or supra , for , or above , or over ; the latter signification belongs not unto this place : As it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , it is used sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter ; and with respect unto persons , is as much as alicujus causa , for his sake ; or in alicujus gratiam , or bonum ; for his good and advantage ; sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the stead of another ; and this is the constant and inviolable sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , pro in Latin , where the suffering of one for another is expressed by it . And that also is the constant sense of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when used in that case . Some Instances on each word will illustrate our intention . Thus David expresseth his desire to have dyed in the stead of Absolom , that he might have been preserved alive , 2 Sam. 18.33 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who will grant me to dye ; I for thee my Son Absolom ; that is , in thy stead , or so that thou mightest be alive . So Isa. 43.4 . And by that word is still expressed the succeeding of one to another in Government , or reigning in the stead of him that deceased , 1 Kings 7.7 . Chap. 19.16 . 2 Sam. 10.1 . And in general , Children succeeding in the place and room of their Fathers , Numb . 2.12 . So that to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for another , is to dye in his stead , the death he should have dyed , that he might live ; or in general to be substituted in the room and place of another . So when Jehu commanded his Officers to slay the Priests and Worshippers of Baal , he tells them , that if any one should let any one of them escape , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his life should go for his life , or he should dye in his stead , 2 Kings 10.24 . So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used , Rom. 5.7 . expressing the act of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that layes down his life instead of anothers : as Damon for Pithyas , and Nisus for Eurialus , Me me adsum qui feci . See 1 Pet. 1.21 . And it is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perpetually denoting a substitution ; where Opposition can have no place . See Matth. 20.28 . Mark 10.45 . 1 Tim. 2.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro , also , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this case is to be rendered , hath no other signification . So often in the Poet : Aenead . 5. Hanc tibi Eryx meliorem animam pro morte Daretis Persolvo — He slew and Ox and sacrificed it to Eryx instead of D●res , who was taken from him . And Mezentius upon the death of Lausus his Son , who undertook the fight with Aeneas , upon the wounding of his Father , being slain himself , Tantane me tenuit vivendi nate voluptas , Vt pro me hostili paterer succedere dextrae , Quem genui ? tuane haec genitor per vulnera servor , Morte tuâ vivam . Pro me , in my stead . And of Palinurus by whose death the rest of his companions escaped , Vnum pro multis dabitur caput . So the Comoedian ; Verberibus caesum te Dave in pristinum dedam usque ad necem ; Ea Lege atque omine , ut , si inde te exemerim ; ego pro te molam ; grind in thy stead . And Juvenal to the same purpose of the Decii , Plebeiae Deciorum animae , plebeia fuerunt Nomina ; pro totis Legionibus hi tamen & pro Omnibus auxiliis atque omni plebe latina , Sufficiunt Diis insernis . They were accepted in Sacrifice for , or instead of all the rest . So did they express their doing or suffering , who cast themselves into danger in the stead of others , that they might go free ; as those who sacrificed themselves like Maeneceus for the safety of their Countrey ; As Papinius expresses his design ; Armorum superi , tuque ô qui funere tanto Indulges mihi Phaebe mori , date gaudia Thebis Quae pepigi , & toto quae sanguine prodigus emi : Of which afterwards . In the common constant Vse of these words then , to dye for another , signifies to dye in his room and stead ; And this the Jews understood in the use of their Sacrificees ; where the life of the beast was accepted in the stead of the life of the sinner . Thus Christ tasted of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he was by the Grace and Wisdom of God substituted as a Mediator , Surety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their stead , to undergo the death which they should have undergone , that they might go free , as we shall see in the following Verses . 4. This dying of Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Word is either of the Masculine or Neuter Gender : and in the latter it seems to have been taken by them , who for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as some Syriack Copies do still , and Ambrose ad Gradianum , with some other of the Antients , intimating that Christ dyed for every thing , God only excepted ; alluding it may be unto Ephes. 1.10 . of which place we have spoken before . For we may not suppose it a corruption of the Nestorians , when some read so before their dayes ; nor will the Words so read , give any countenance to their error , none affirming that Christ dyed any otherwise than in his humane nature , though he who is God , dyed therein . But this conjecture is groundless and inconsistent with the signification of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insisted on ; which will not allow that he be said to dye for any , but those in whose stead he dyed , and which therefore in themselves were obnoxious to death , as he declares , v. 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an Enallage of number ; the singular for the plural , for all men ; that is , all those many sons , which God by his death intended to bring unto glory , v. 10. those sanctified by him , whom he calls his Brethren , v. 11 , 12. and Children given him by God , v. 13. whom by death he delivers from the fear of death , v. 15. even all the seed of Abraham , v. 16. And thus we hope our whole interpretation of these Verses receives light from , as well as brings some light unto the Text ; and that we need no Argument to confirm it , but it s own suitableness throughout to the context and design of the Apostle . That wherein divers worthy Expositors are otherwise minded and differ from us ; is the Application of the words of the Psalm immediately unto the Person of Christ ; they say are referred unto him only by way of Allusion . Now though our Exposition sufficiently confirm and strengthen it self by its own Evidence ; yet because diverse learned men whose Judgement is much to be regarded , have given another sense of the words than that embraced by us , I shall by some further considerations confirm that part of our Exposition which is by them called into Question ; premising unto them , for the further clearing of the place what we grant in reference unto the sense by them contended for . 1. I grant that the Psalmists design in general is to set forth , the Goodness , Kindness , Love and Care of God unto mankind ; so that in those words , What is man , and the Son of man , though he principally respect the instance of the Person of the Messiah , yet he doth it not exclusively to the nature of man in others ; but hath a special regard unto mankind in general in contradistinction unto other outwardly more glorious works of the hands of God. But it is the especial instance of the Person of the Messiah , wherein alone he undertakes to make good , his assertion of mankinds Preheminence . 2. I also grant that he hath respect unto the Dignity and Honor collated on the first man at his Creation ; not directly and intentionally as his chiefest scope , but by way of Allusion , as it did prefigure and obscurely represent that great glory and honour , which mankind was to be advanced unto in the Person of the Messiah . That primarily and directly he , and he alone according to our Exposition , is intended in the Psalm . For , 1. That the whole Psalm is Prophetical of the Messiah , the passages out of it reported in the New Testament and applyed unto him , do make evident and unquestionable ; See Matth. 21.16 . 1 Cor. 15.27 . with this place ; so that he must needs be the man , and son of man therein treated of ; and who alone did make to cease the enemy and self-avenger , v. 2. as the Apostle declares , v. 14 , 15. of this Chapter . 2. The general scope of the Psalm will admit of no other Interpretation ; The Psalmist on his contemplation of the great glory of God in framing the Heavens and all the host of them , especially those which then appeared unto him , falls into an Admiration of his Wisdom , Goodness and Love in that which was far greater and more excellent , as that wherein his Glory was more exalted , which he rejoyceth and triumpheth in , as that wherein his own , and the interest of all others did lye . Now this could not be either the state of man , as fallen by sin , which is far enough from a matter of Exultation and joy ; nor yet the state of Adam in innocency , in no Priviledge whereof without a Restitution by Christ , have we share or interest . 3. There are not any words in the Testimony that can properly be applyed unto any other man , or be verified in him ; not in Adam at his first Creation , not in mankind in general , but only in the instance of the Person of Christ. For how was Adam diminished and made less than Angels , and therein depressed from another state and condition than that he had , or was due to him ; or how can this be said of mankind in general , or of Believers in a special sense ; And how could this be spoken of them for a little while , seeing the nature of man in it self considered , is for ever beneath the Angelical . Again , if the Apostles Interpretation be allowed , that expression , he hath put all things under his feet , is universal , and extends unto all the works of Gods hands , and among them the world to come ; and these were never put in subjection to Adam , nor any other man , the man Christ Jesus excepted . And this also the Apostle plainly avers , v. 8. So that the Scope of the Place , Context of the Words , and Importance of the Expression do all direct us unto the Messiah , and to him alone . 4. The Vncertainty and mutual contradictions , yea , self-contradictions of the most who apply the words of the Psalmist directly unto any other but Christ , may serve further to fix us unto this Interpretation liable to none of those inconveniences which they cast themselves upon . Some would have a double literal sense in the words ; the one principal , relating unto Adam or man in general ; the other less principal or subordinate , respecting Christ ; which is upon the matter to affirm that the words have no sense at all : For those words which have not one certain determinate sense , as those have not , which have two , have indeed no true proper sense at all ; for their sense is their determinate signification of any thing . Some would have the literal sense to respect mankind in general , and what is affirmed in them to be mystically applyed unto Christ. How far this is from truth we have already declared , by shewing that the Words cannot so in any measure be verified or made good . By man , some understand Adam in his integrity , who how he can be called the Son of man , I know not ; besides how was his Honour , not to be thought of or mentioned without the remembrance of his sin and shameful fall , such a cause of rejoycing and Exaltation unto the Psalmist ? Some , man in his corrupted condition ; which how far he is from the things here mentioned need not be declared . Can we suppose the Apostle would prove the subjection of the world to come unto Christ , by a Testimony principally respecting them who have no interest in it ; Some , believers as restored in Christ , which is true consequentially , and in respect of Participation , Rev. 2.26 , 27. but not antecedently unto the investiture of the Honour that they are made partakers of in the Person of Christ. Besides which is the great absurdity of this Interpretation , they all affirm , that the same words are used to express and confirm things directly contrary and adverse unto one another . For those words in the Psalmist , Thou hast made him little less than the Angels , they would have to signifie the Exaltation of man in his Creation , being made nigh unto , and little less than Angels , and in the Application of them by the Apostle unto Christ , they acknowledge , that they denote depression , minoration , humiliation , or exinanition . How the same words in the same place can express contrary things , prove the exaltation of one , and the depression of another , is very hard , if not impossible to be understood . Besides , they are compelled to interpret the same phrase in divers senses , as well as the same sentence in contrary ; for those words in the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as applyed unto man , they make to denote quantity or quality , as unto Christ , time or duration ; which that in the same place , they cannot do both , is needless to prove . But as we said , our Exposition is wholly free from these entanglements , answering the words of the Psalmist , & suited to the words and Context of the Apostle throughout . Schliclingius or Crellius in his Comment on these words , would faign lay hold of an objection against the Deity of Christ ; p. 112. Hinc videmus , saith he , cum D. Author adeò sollicitè laboret ; & Scripturae dictis pugnet eum qui Angelis suerit ratione naturae minor , nempe Christum ; debuisse suprema gloria & b●nore coronari , angelosque dignitate longè superare ; nec ipsi Authori nec cuipiam Christianorum ad quos scribit ; divinae praeter humanam in Christo naturae in mentem venisse , nam si hanc in Christo agnovissent , nullo negotio etiam Christum Angelis longé praestare , naturamque humanam ei minime obstare vidissent : quid quaeso tanto molimine ; tantoque argumentorum apparatu ad rem omnibus apertissimam persuadendam opus fuisset ? Quid argumentis aliunde conquisi●s laborat author , cum uno ictu , unica naturae istius divinae mentione rem totam conficere potuisset ? The whole ground of this fallacy lyes in a supposition that the Apostle treateth of the Person of Christ absolutely and in himself considered ; which is evidently false : he speaks of him in respect of the Office he underwent as the Mediator of the New Covenant ; in which respect he was both made less than the Angels , not only on the account of his nature , but of the Condition wherein he discharged his Duty ▪ and also made , or exalted above them , by grant from his Father ; whereas in his Divine Nature he was absolutely and infinitely so , from the instant of the creation . And whereas those to whom he wrote , did hear that he was in the discharge of his Office , for a little while made much lower than the Angels , it was not in vain for him to prove by Arguments and Testimonies , that in the Execution of the same Office , he was also exalted above them , that part of his work being finished for which he was made lower than they for a season . And most needful it was for him so to do in respect of the Hebrews , who boasting in the Ministry of Angels in the giving of the Law , were to be convinced of the Excellency of the Author of the Gospel , as such , in the discharge of his work , above them . And the express mention of his Divine Nature was in this place altogether needless and improper ; nor would it have proved the thing that he intended ; for how easie had it been for the Jews to have replyed ; that notwithstanding that , they saw in how low an outward condition he ministred upon the earth , and therefore that would not prove his Exaltation above Angels in the discharge of his Office ; seeing notwithstanding that he was evidently made lower than they in that Office. It would also have been improper for him in this place to have made any mention thereof ; seeing the proof of the Excellency of his Person absolutely considered , was nothing unto the business he had now in hand . And it was likewise every way needless , he having so abundantly proved and vindicated his Divine Nature in the Chapter foregoing . Now to take an Argument against a thing from the Apostles silence of it in one place , where the mention of it was improper , useless and needless , he having fully expressed the same matter elsewhere , yea , but newly before , is an evidence of a bad , or barren cause . Of the like importance is that which he afterwards adds ; p. 15. Quemadmodum autem Jesus homo verus , & naturali conditione caeteris hominibus fimilis esse debuit ; neque enim eorum Servator est , qui natura & dii sunt & homines , sed hominum tantum . For we shall demonstrate , that it was needful he should have a Divine Nature , who was to suffer and to save them , who had only an humane . And if this man had acknowledged that End and Effect of his suffering , without which we know it would have been of no advantage unto them for whom he suffered , he also would believe the same . We say not any thing of the sense of the Jews on this place of the Psalmist . They seem wholly to have lost the design of the Holy Ghost in it , and therefore in their accustomed manner , to embrace fables and trifles . The Talmudists ascribe those words , what is man , unto some of the Angels , expressing their envy and Indignation at his honour upon his first Creation . The latter Doctors , as Kimchi and Aben Ezra , make Application of it unto man in general , wherein they are followed by too many Christians , unto whom the Apostle had been a better guide . But we may here also see what is farther tendered unto us for our Instruction : As , I. The Respect , Care , Love and Grace of God unto mankind , expressed in the Person and Mediation of Jesus Christ , is a matter of singular and eternal Admiration . We have before shewed from the words of the Psalmist , that such in general is the Condescension of God , to have any regard of man , considering the infinite Excellency of the Property of his nature , as manifested in his great and glorious Works . That now proposed followeth from the Apostles Application of the Psalmists words unto the Person of Christ ; and consequently the regard of God unto us , in his Mediation . And this is such , as that the Apostle tells us , that at the last day , it shall be his great Glory that he will be admired in all them that do believe , 2 Thess. 1.10 . When the work of his Grace shall be fully perfected in and towards them , than the Glory of his Grace appeareth and is magnified for ever . This is that which the Admiration of the Psalmist tends unto , and rests in . That God should so regard the nature of man , as to take it into Union with himself in the Person of his Son ; and in that nature humbled and exalted to work out the Salvation of all them that believe on him . There are other wayes wherein the Respect of God towards man doth appear , even in the effects of his Holy Wise Providence over him . He causeth his Sun to shine , and his rain to fall upon him , Mat. 5.45 . He leaves not himself without witness towards us , in that he doth good , and gives us rain from Heaven , and fruitful seasons , filling our hearts with food and gladness , Acts 14.17 . And these wayes of his Providence are singularly admirable . But this Way of his Grace towards us in the Person of his Son , assuming our nature into union with himself , is that wherein the exceeding and unspeakable riches of his Glory and Wisdom are made manifest . So the Apostle expresseth it , Ephes. 1.17 , 18 , 19 , 20 , 21 , 22 , 23. He hath that to declare unto them , which because of its Greatness , Glory and Beauty they are no way able of themselves to receive or comprehend : And therefore he prayes for them , that they may have the Spirit of Wisdom and Revelation to give them the knowledge of Christ ; or that God by his Spirit would make them wise to apprehend , and give them a gracious discovery of what he proposeth to them ; as also that hereby they may enjoy the blessed effect of an enlightned Understanding , without which they will not discern the Excellency of this matter ; and what is it , that they must thus be helped , assisted , prepared for to understand , in any measure ? What is the Greatness , the Glory of it , that can no otherwise be discerned ? why , saith he , marvel not at the necessity of this preparation ; that which I propose unto you is the glory of God ; that wherein he will principally be glorified , here and unto Eternity ; and it is the Riches of that Glory ; the treasures of it . God hath in other things set forth , and manifested his Glory ; but yet as it were by parts and parcels ; one thing hath declared his Power , another his Goodness and Wisdom ; and that in part , with reference unto that particular about which they have been exercised . But in this , he hath drawn forth , displayed , manifested all the Riches and Treasures of his Glory , so that his Excellencies are capable of no greater Exaltation . And there is also in this work , the unspeakable Greatness of his power engaged ; that no property of his nature may seem to be uninterested in this matter . Now whereunto doth all this tend ? why it is all to give a blessed and eternal Inheritance unto believers , unto the hope and expectation whereof they are called by the Gospel . And by what way or means is all this wrought and brought about ; even by the working of God in Jesus Christ in his Humiliation , when he dyed ; and his Exaltation , in his Resurrection , putting all things under his feet , crowning him , with glory and honour , which the Apostle shews by a citation of this place of the Psalmist ; for all this is out of Gods regard unto man ; it is for the Church , which is the body of Christ , and his fulness . So full of glory , such an object of eternal Admiration is this work of the Love and Grace of God : which as Peter tells us , the very Angels themselves desire to look into , 1 Pet. 1.12 . And this further appears , First , Because all Gods regard of man in this way is a fruit of meer Soveraign Grace and condescension . And all Grace is admirable ; especially the Grace of God ; and that so great Grace , as the Scripture expresseth it . There was no consideration of any thing without God himself , that moved him hereunto . He had glorified himself as the Psalmist shews in other works of his hands ; and he could have rested in that Glory . Man deserved no such thing of him , being worthless and sinful . It was all of Grace ; both in the head and members . The Humane nature of Christ neither did , nor could merit the Hypostatical Vnion . It did not , because being made partaker of it , from the instant of his Conception , all antecedent Operations that might procure it , were prevented ; and a thing cannot be merited by any after it is freely granted antecedently unto any deserts . Nor could it do so ; Hypostatical Union could be no reward of obedience ; being that which exceeds all the order of things , and Rules of Remunerative Justice . The Assumption then of our nature into Personal Union with the Son of God , was an Act of meer , free , soveraign , unconceivable Grace . And this is the foundation of all the following fruits of Gods regard unto us ; and that being of Grace , so must they be also . What ever God doth for us , in and by Jesus Christ as made man for us , which is all that he so doth , it must I say be all of Grace , because his being made man was so . Had there been any merit , any desert on our part , any Preparation for , or Disposition unto the Effects of this regard ; had our nature , that portion of it which was sanctified and separated to be united unto the Son of God , any way procured , or prepared it self for its Union and Assumption , things had fallen under some rules of Justice and Equality , whereby they might be apprehended and measured ; but all being of Grace , they leave place unto nothing but eternal Admiration and thankfulness . Secondly , Had not God been thus mindful of man , and visited him in the Person of his Son incarnate ; every one partaker of that nature must have utterly perished in their lost condition . And this also renders the Grace of it an object of Admiration . We are not only to look what God takes us unto by this Visitation , but to consider also what he delivers us from . Now this is a great part of that vile and base condition which the Psalmist wonders that God should have regard unto ; namely , that we had sinned and come short of his Glory ; and thereby exposed our selves unto eternal misery . In that condition we must have perished for ever had not God freed us by this Visitation . It had been Great Grace to have taken an innocent , a sinless man into Glory ; Great Grace to have freed a sinner from misery ; though he should never be brought to the enjoyment of the least positive Good. But to free a sinner from the utmost and most inconceivable misery , in eternal ruine , and to bring him unto the highest happiness , in eternal Glory , and all this in a way of meer Grace ; this is to be admired . Thirdly , Because it appeareth that God is more glorified in the Humiliation and Exaltation of the Lord Christ , and the salvation of mankind thereby , than in any of , or all the Works of the first Creation . How glorious those works are , and how mightily they set forth the glory of God , we have before declared . But as the Psalmist intimates , God rested not in them ; He had yet a farther design , to manifest his Glory in a more eminent and singular manner , and this he did , by minding and visiting of man in Christ Jesus . None almost is so stupid , but on the first view of the Heavens , the Sun , Moon and Stars , but he will confess , that their Fabrick , Beauty and Order , is wonderful , and that the Glory of their framer and builder is for ever to be admired in them : But all this comes short of that Glory which ariseth unto God from this Condescension and Grace . And therefore it may be the day will come , and that speedily , wherein these Heavens , and this whole old Creation , shall be utterly dissolved and brought to nothing . For why should they abide as a monument of his power unto them , who enjoying the blessed vision of him , shall see and know it far more evidently and eminently in himself . However they shall undoubtedly in a short time cease as to their Vse , wherein at present they are principally subservient unto the manifestation of the glory of God. But the Effects of this regard of God to man , shall abide unto Eternity ; and the glory of God therein . This is the foundation of Heaven , as it is a state and condition ; as it denotes the Glorious Presence of God among his Saints and holy ones . Without this there would be no such Heaven ; all that is there , and all the glory of it , depends thereon . Take away this foundation , and all that beauty and glory disappears . Nothing indeed would be taken from God , who ever was , and ever will be eternally blessed in his own Self sufficiency . But the whole Theatre which he hath erected for the manifestation of his glory unto Eternity , depends on this his holy Condescension and Grace ; which assuredly render them meet for ever to be admired and adored . This then let us exercise our selves unto . Faith having infinite , eternal , incomprehensible things proposed unto it , acts it self greatly in this Admiration . We are every where taught , that we now know but imperfectly , in part , and that we see darkly as in a glass ; not that the Revelation of these things in the Word , is dark and obscure ; for they are fully and clearly proposed ; but that such is the nature of the things themselves , that we are not in this life able to comprehend them ; and therefore , faith doth principally exercise it self in an holy admiration of them . And indeed no Love or Grace will suit our condition , but that which is incomprehensible . We find our selves by Experience to stand in need of more Grace , Goodness , Love and Mercy , than we can look into , search to the bottom of , or fully understand . But when that which is infinite and incomprehensible is proposed unto us , there all fears are overwhelmed , and faith finds rest with Assurance . And if our admiration of these things , be an Act , an Effect , a fruit of faith , it will be of singular use to endear our hearts unto God , and to excite them unto thankful obedience . For who would not love and delight in the eternal fountain of this inconceivable Grace ? And what shall we render unto him who hath done more for us , than we are any way able to think or conceive . II. Observe also , that such was the inconceivable Love of Jesus Christ the Son of God unto the souls of men , that he was free , and willing to condescend unto any condition for their good and salvation . That was the end of all this dispensation . And the Lord Christ was not humbled and made less than the Angels , without his own Will and consent . His Will and good liking concurred unto this work . Hence when the Eternal Counsel of this whole matter is mentioned , it is said of him as the Wisdom of the Father , that he rejoyced in the habitable part of the earth , and his delights were with the Sons of men , Prov. 8.31 . He delighted in the counsel of redeeming and saving them , by his own Humiliation and suffering . And the Scripture makes it evident , upon these two considerations . First , In that it shews , that what he was to do , and what he was to undergo in this work was proposed unto him , and that he willingly accepted of the terms and conditions of it , Psalm 40.6 . God sayes unto him , that sacrifice and offering would not do this great work ; burnt-offering and sin-offering would not effect it ; that is , no kind of Offerings or Sacrifices instituted by the Law were available to take away sin , and to save sinners ; as our Apostle expounds that place at large , Heb. 10 , 1 , 2 , 3 , 4. confirming his Exposition with sundry Arguments taken from their nature and Effects ; What then doth God require of him , that this great design of the salvation of sinners may be accomplished ? even that he himself should make his own soul an offering for sin ; pour out his soul unto death , and thereby bear the sin of many , Isa. 53.10.12 . That seeing the Law was weak through the flesh , that is , by reason of our sins in the flesh , that he himself should take upon him the likeness of sinful flesh , and become an offering for sin in the flesh , Rom. 8.3 . That he should be made of a woman made under the Law , if he would redeem them that were under the Law , Gal. 4.4 , 5. that he should make himself of no reputation , but take upon him the form of a servant , and be made in the likeness of man , and being found in fashion as a man to humble himself and to become obedient unto death , the death of the Cross , Phil. 2.7 , 8. These things were proposed unto him , which he was to undergo , if he would deliver and save mankind . And how did he entertain this proposal ? how did he like these Conditions ? I was not , saith he , rebellious , I turned not away back ; Isa. 50.5 . He declined them not ; he refused none of the terms that were proposed unto him , but underwent them in a way of Obedience ; and that with Willingness , Alacrity and delight , Psal. 40.6 , 7 , 8. Thou , saith he , hast opened my ears ; or prepared a body for me ; wherein I may yield this obedience ; ( that the Apostle declares to be the sense of the expression , Chap. 10. ) This Obedience could not be yielded without a body , wherein it was performed ; and whereas to hear , or to have the ear opened , is in the Scripture to be prepared unto obedience : the Psalmist in that one Expression , Mine ear hast thou opened , comprizeth both these ; even that Christ had a body prepared , by a Synechdoche , of a part for the whole ; and also in that body he was ready to yield obedience unto God in this great work , which could not be accomplished by Sacrifices and Burnt-offerings . And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words . ( 1. ) His Tender of himself unto this work ; then said he , Lo , I come , in the volume of thy book it is written of me : This thou hast promised , this is recorded in the head , beginning of thy book ; namely , in that great Promise , Gen. 3.15 . That the seed of the woman should bruise the head of the serpent ; and now thou hast given me , and prepared me in the fulness of time , a Body for that purpose , Lo , I come , willing and ready to undertake it . ( 2. ) In the frame of his mind , in this engagement ; he entred into it with great delight , I delight to do thy will O my God ; he did not delight in the thoughts of it only of old , as before , and then grew heavy and sorrowful when it was to be undertaken : but he went unto it , with chea●fulness and delight , although he knew what sorrow and grief it would cost him before it was brought unto perfection . ( 3. ) From the Principle , whence this Obedience and delight did spring ; which was an universal conformity of his Soul , Mind and Will , unto the Law Will and Mind of God , thy Law is in my heart , in the midst of my bowels ; every thing in me is compliant with thy Will and Law : There is in me an universal conformity thereunto . Being thus prepared , thus principled , he considered the Glory that was set before him , the glory that would redound unto God , by his becoming a Captain of salvation , and that would ensue unto himself : He endured the Cross and despised the shame , He. 12.2 . He armed himself with those considerations , against the hardships and sufferings that he was to meet withall ; as the Apostle adviseth us with the like mind when we are to suffer ; 1 Pet. 4.1 . By all which it appears , that the Good will and Love of Jesus Christ was in this matter of being humbled and made less than Angels ; as the Apostle sayes expresly , that he humbled himself , and made himself of no reputation , Phil. 2.7 , 8. as well as it is here said , that God humbled him , or made him less than Angels . Secondly , The Scripture peculiarly assigns this work unto the Love and Condescension of Christ himself . For although it abounds in sitting forth the Love of the Father in the designing and contriving this work , and sending his Son into the world , yet it directs us unto the Lord Christ himself , as the next immediate cause of his engaging into it , and performance of it . So saith the Apostle , Gal. 2.20 . I live by the faith of the Son of God ; that is , by faith in him , who loved me , and gave himself for me . It was the Love of Christ that moved him to give himself for us ; which is excellently expressed in that doxology , Rev. 1.5 , 6. To him that loved us and washed us in his own blood from our sins , and hath made us Kings and Priests unto God and his Father , unto him be glory and dominion for ever and ever , Amen . All this was the fruit of his Love ; and therefore unto him is all Praise and Honour to be given and ascribed . And so great was this Love of Christ , that he declined nothing that was proposed unto him . This the Apostle calls his Grace , 2 Cor. 8 , 9. Ye know the Grace of our Lord Jesus Christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . He condescended unto a poor and low condition , and to suffer therein for our good , that we might be made partakers of the Riches of the Grace of God. And this was the love of the Person of Christ , because it was in , and wrought equally in him , both before and after his Assumption of our nature . Now the Holy Ghost makes an especial Application of this truth unto us , as unto one part of our Obedience , Phil. 2.5 . Let this mind be in you , which was also in Christ Jesus ; and what that mind was , he declares in the ensuing Verses ; laying out his infinite condescension in taking our nature upon him , and submitting to all misery , reproach and death it self for our sakes . If this mind were in Christ , should not we endeavour after a Readiness and Willingness to submit our selves unto any condition for his glory . Forasmuch , saith Peter , as Christ hath suffered for us in the fl●sh , arm your selves likewise with the same mind , 1 Pet. 4.1 . Many difficulties will lye in our way , many Reasonings will rise up against it , if we consult with flesh and blood ; but , saith he , arm your selves with the same mind that was in Christ ; get your souls strengthened and fenced by Grace , against all Oppositions , that you may follow him , and imitate him . Some that profess his name , will suffer nothing for him ; if they may enjoy him , or his wayes in peace and quietness well and good ; but if Persecution arise for the Gospel , immediately they fall away . These have neither lot nor portion in this matter . Others , the most , the best , have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the Gospel . Well , if we are unwilling hereunto ; What doth the Lord Christ lose by it ? Will it be any real Abatement of his honour or glory ? Will he lose his Crown or Kingdom thereby ? So far as suffering in this world is needful for any of his blessed Ends and Purposes ; he will not want them who shall be ready even to dye for his name sake : But what if he had been unwilling to be humbled and to suffer for us ? If the same mind had been in Christ , as was in us , what had been our state and condition unto eternity ? In this Grace , Love and Willingness of Christ lyes the foundation of all our Happiness , of all our Deliverance from misery and ruine ; and shall we reckon our selves to have an interest therein , and yet find our selves altogether unready to a conformity unto him ? Besides the Lord Christ was really rich when he made himself poor for our sakes ; he was in the form of God , when he took upon him the form of a servant , and became for us of no reputation ; nothing of this was due to him , or belonged unto him , but meerly on our account . But we are in our selves really poor , and obnoxious unto infinitely more miseries for our own sins , than what he calls us unto for his name . Are we unwilling to suffer a little light transitory trouble in this world for him , without whose sufferings for us , we must have suffered misery and that Eternal whether we would or no : And I speak not so much about suffering it self , as about the mind and frame of Spirit wherewith we undergo it . Some will suffer when they cannot avoid it ; but so unwillingly , so unchearfully , as makes it evident , that they aim at nothing ; nor act from no Principle , but meerly that they dare not go against their Convictions . But the mind that was in Christ will lead us unto it , out of Love unto him , with freedom and enlargedness of heart , which is required of us . III. The blessed issue of the abasement of Jesus Christ in his exaltation unto honour and glory , is an assured pledge of the final glory and blessedness of all that believe in him ; what ever difficulties and dangers they may be exercised withal in the way . His Humiliation and Exaltation , as we have seen proceeded out of Gods condescension and love to mankind . His Electing Love , the eternal gracious purpose of his Will to recover lost sinners , and to bring them unto the enjoyment of himself , was the ground of this dispensation . And therefore what he hath done in Christ , is a certain pledge of what he will do in and for them also . He is not crowned with Honour and Glory meerly for himself , but that he may be a Captain of Salvation , and bring others unto a Participation of his Glory . IV. Jesus Christ as the Mediator of the New Covenant , hath absolute and supream authority given unto him over all the works of God in Heaven and Earth . This we have so fully manifested and insisted on upon the foregoing Chapter , that we shall not here farther pursue it ; but only mind by the way , that blessed is the state and condition , great is the spiritual and eternal security of the Church ; seeing all things are under the very feet of its Head and Saviour . V. The Lord Jesus Christ is the only Lord of the Gospel state of the Church , called under the Old Testament the world to come ; and therefore he only hath Power to dispose of all things in it , relating unto that Worship of God which it is to perform and celebrate . It is not put into subjection unto any other , Angels or men . This priviledge was reserved for Christ ; this honour is bestowed on the Church . He is the only Head , King and Law-giver of it ; and nothing is it to be taught to observe or do , but what he hath commanded . But this will fall more directly under our consideration in the beginning of the next Chapter . VI. The Lord Jesus Christ in his death did undergo the poenal sentence of the Law ; in the room and stead of them for whom he dyed . Death was that which by the sentence of the Law was due unto sin and sinners . For them did Christ dye , and therein tasted of the bitterness of that death which they were to have undergone ; or else the fruit of it could not have redounded untô them ; for what was it towards their discharge , if that which they had deserved was not suffered ; but somewhat else wherein the least part of their concernment did lye . But this being done , certain deliverance and salvation will be the lot and portion of them , of all them for whom he dyed ; and that upon the rules of Justice and righteousness on the part of Christ , though on theirs , of meer Mercy and Grace . Verse X. THE Apostle in the Verses fore-going made mention of that , which of all other things the Jews generally were most offended at , and which was of the greatest importance to be believed ; namely the sufferings of the Messiah , wherein a great part of the discharge of his Sacerdotal Office , whereunto he here makes a Transition , did consist . This his own Disciples were slow in the belief of , Matth. 16.22 . chap. 17.22 , 23. Luke 24.25 , 26. and the Jews generally stumbled at . They thought it strange that the Messiah , the Son of God , the Saviour of his people , and Captain of their salvation , concerning whom so great and glorious things were promised and foretold , should be brought into a low despised condition , and therein to suffer and die . Hence they cried unto him on the Cross , If thou be the Christ , come down and save thy self ; intimating that by his suffering he was assuredly proved not to be so ; for why any one should suffer that could deliver himself they saw no reason . Besides they had inveterate prejudices about the Salvation promised by the Messiah , and the way whereby it was to be wrought , arising from their love and over-valuation of temporal or carnal things , with their contempt of things spiritual and eternal . They expected a deliverance outward glorious and Kingly in this world , and that to be wrought with Arms , Power , and a mighty hand . And what should they expect from a Messiah that suffered and died ? Wherefore the Apostle having asserted the sufferings of Christ , saw it necessary to proceed unto a full confirmation of it , with a declaration of the Reasons , Causes and Ends of it ; partly to evert that false perswasion which prevailed amongst them about the nature of the salvation to be wrought by Christ ; partly to shew , that nothing would thence ensue derogatory unto what he had before delivered about his preheminence above Angels ; but principally to instruct them in the Sacerdotal Office of the Messiah , the Redemption which he wrought , and the means whereby he accomplished it , which was the great business that he had designed to treat with them about . For the Salvation it self , he declares that it was not to be of the same kind with that which they had of old , when they were brought out of Egypt , and setled in the Land of Canaan , under the conduct of Joshua ; but spiritual and heavenly , in a deliverance from sin , Sathan , death and hell , with a manuduction into life and blessedness eternal . The way whereby this was to be wrought , he informs them that it was to be by the sufferings and death of the Messiah , and that no other way it could be accomplished ; on which account they were indispensibly necessary . And the first reason hereof he expresseth in this tenth verse . Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . One or two Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against the sense and design of the place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is needlesly repeated , unless put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then it disturbs the whole meaning of the verse , and is inconsistent with the passive Verb following in this Reading : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number relates only unto death , expressed in the verse foregoing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but here All the sufferings of Christ , as well those antecedent unto death , as death it self are intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Passive is followed by some Copies of the Vulgar Translation , reading consummari ; both inconsistent with the sense of the place , as we shall see . Translations differ but little about these words . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most , Decebat enim cum , For it became him . Beza , Decebat enim ut iste , For it was meet that he , to make the following words flow regularly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter quem omnia ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cui omnia , for whom are all things . Beza , Propter quem sunt haec omnia , expressing the Article as restrictive to the things spoken of : For whom are all these things . One Syriack Copy addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his hand , which somewhat corrupts the sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & per quem omnia ; Beza , haec omnia , as before , without cause ; for the Article is frequently prefixed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where all things absolutely are intended : as Ephes. 1.11 . By whom are all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Vulg. Qui multos filios ad gloriam adduxerat : Who had brought many sons unto glory . Arias . Multos filios ad gloriam adducentem : Beza , adducendo , bringing many sons unto glory . Syr. Adduxerat in gloriam suam ; had brought many sons into his glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vulg. Autorem , the Author ; Beza , Principem ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Head or Prince of their salvation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per passionem consummare ; to consummate or compleat by suffering . Beza , per perpessiones , by sufferings . 8yr . perficere , perfectum reddere ; to perfect , to m●ke perfect . The proper signification of the words in this Verse is much to be heeded , as that which will give us much light into the sense of the whole . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is decet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dignum est ; it becometh ; it is meet convenient or just . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Plato , is rendred by Cicero , Deo decorum , that which becometh God ; and saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appellant ●oc Graeci , nos dicamus sane decorum ; that which becometh any one in his state and condition , in a moral sense ; as Holiness becometh the house , that is the people of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut decet , ut par est ; that which is equal and right to be done . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Honour justly deserved ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just loss or punishment . The word then signifies that decency and becomingness which Justice Reason and Equity require ; so that the contrary would be unmeet , because unequal and unjust . Thus every ones Duty , that which is morally incumbent on him in his place and station , is that which becomes him : and thence in the New Testament , that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus decent , is condemned as evil , 1 Cor. 11.13 . 1 Tim. 2.10 . And it self is commended as a Rule of Vertue , Matth. 3.15 . Ephes. 5.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . with an Accusative Case constantly denotes the final cause , propter quem , for whom . Revel . 4.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou hast created all things , ( all things universally with the Article prefixed , as in this place ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for thy will ( thy pleasure , thy glory ) they are and were created , Rom. 11.36 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to whom , to him , or for him , or his glory , are all things . Prov. 16.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord hath made all things for himself , his Glory is the final cause of them all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by whom are all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive denotes the efficient cause . Some from this expression would have the Son to be the Person here spoken of , because concerning him it is frequently said , that all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 1.3 . 1 Cor. 8.6 . Heb. 1.3 . but it is used also with reference unto the Father , Rom. 11.36 . Gal. 1.1 . Schlictingius here gives it for a rule , that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates unto the Father , it denotes the principal efficient cause ; when unto the Son , the instrumental . But it is a rule of his own coining , a groundless efflux of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Son is not God ; on which kind of presumptions men may found what Rules they please . The principal Efficiency or supreme Production of all things by God , is intended in this expression . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bringing ; a word of common use and known signification , but in this place attended with a double difficulty , from a double Enallagie in the use of it . First , in the Case ; for whereas it seems to relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it became him in bringing , it should then regularly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hence some by supposing a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Author ; as if the Apostle had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make perfect the Captain of their salvation , who brought many sons unto glory . But this transposition of the words , neither the context , nor the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their , unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their salvation , relating unto the Sons before mentioned , will by any means allow . Wherefore an Enallage of the case is necessarily to be allowed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless we suppose a repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which frequently admits of the Accusative case ; but the principal Author is unquestionably intended . Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle of t●● second Aoristus , which usually denotes the time past ; and thence is it translated by many , adduxit , adduxera● , and filiis adductis ; after he had brought many sons to glory . And this some refer to the Saints who died under the Old Testament , unto whom the Lord Christ was no less a Captain of salvation than to us . And so the Apostle shews , that after they were saved on his account , it was meet that he should answer for them according to his undertaking . But neither doth this restraining the word answer the Apostles intention . For it is evident that he principally minded them , unto whom the Lord Jesus became eminently a Captain of salvation , after he was perfected by sufferings , though not exclusively unto them that went before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless we shall suppose that the act of God here intended was on purpose thus expressed to comprehend all the sons , both those that lived before , and those that lived after the sufferings of Christ ; bringing , leading bearing . It concerns the whole execution of the design of God , for the salvation and glorification of believers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many sons , Jews and Gentiles , all that were by saith to become his sons ; unto glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Author . Where ever this word is used in the New Testament , it is applied unto Christ. Acts 3.15 . he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of life . And chap. 5.31 . God is said to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Prince and a Saviour ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as here , the Prince of our salvation . Heb. 12.13 . the Apostle calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we render it , The author and finisher of faith . As here God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to finish or perfect this Author of our salvation . No where else is this word used in the New Testament : It answers justly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the signification of both which words are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps , Dux , Praeses , Author ; a Prince , Captain , Ruler , Author . And it is used in Writers with respect to works good and bad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isocrat . The Author and Teacher of such works . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , artisex malesicii , the principal contriver of mischief . It is also used for the Author of a Stock , Race , or Kindred of men . In this place it is limited by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it denotes the Chief or Principal Operator , or worker of that salvation ; with especial reference unto the Kingly or Princely Power , whereunto he was advanced after his sufferings . As he is also absolutely a Prince , a Ruler , and the Author or Spring of the whole Race and Kind of Believers , according unto the other senses of the words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this word is variously used , and variously rendred : to consummate , to perfect , to make perfect , to consecrate , dedicate , sanctifie . Some would have it in this place to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bring unto glory . But what is the precise signification of the word , we shall clear in the Exposition ensuing , when we declare what Act of God it is that is here intended . Before we proceed to the Exposition of the several parts of this Text , we must consider the Order of the words , to prevent some mistakes that divers Learned Commentators have fallen into about them . Some suppose an hyperbaton in them ; and that those expressions , For whom are all things , and by whom are all things , in bringing many sons to glory , do intend the Son , the Captain of salvation . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him , it became him , they confess to relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God , in the verse fore-going , and to relate unto the Father ; in which Order this would be the sense of the words , It became him , that is God , to make perfect through sufferings the Captain of their salvation , for whom are all things , and by whom are all things , who bringeth many sons unto glory . But there is no just reason why we should arbitrarily thus transpose the words . And that separation of , from whom are all things , and for whom are all things , from , it became him , takes away one main foundation of the Apostles reasoning , as we shall see . And the reason alledged for this ordering of the words is infirm , namely that it is Christ who brings the many sons unto glory , not the Father ; for it is also assigned unto him , as we shall see upon many accounts . Some refer the whole words unto Christ , to this purpose , it became him , that is the Son incarnate , for whom , &c. bringing many sons unto glory , to be consummated or made perfect by sufferings . So Tena , and those whom he followeth . But this exposition of the words is directly contrary to the scope of the Apostle , declared in the verse fore-going , and that following . It leaves also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him , nothing to relate unto ; nor allows the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , to give an account of any act of God before mentioned ; and besides the whole of it is built on the corruption or mistake of one word in the Vulgar Translation ; consummari for consummare , and that but in some Copies , as is acknowledged by the most learned Romanists , who here adhere unto the Original . For taking that word actively , and the Object of the Act expressed in it , being the Captain of salvation , some Agent distinct from him must needs be signified , which is God the Father . Some suppose an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , and therefore in the reading of those , in bringing many sons unto glory , they supply by afflictions or sufferings , having brought many sons to glory by afflictions , it became him to make the Captain of their salvation perfect through sufferings . So Capellus . But this imaginary defect arose meerly from a mistake , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or condecency here mentioned , hath a respect unto the things done ; that seeing the Sons had suffered , it was meet and convenient that their Captain should do so in an eminent manner . But the truth is , it respects only the doer of them , it was on his part requisite so to do the things mentioned . Verse 10. For it became him for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the Captain of their salvation perfect through sufferings . There is in the words , 1. The causal connection unto the Verse fore-going , for . 2. A design of God intimated as the foundation of the discourse , which was , to bring many sons unto glory . 3. The means he fixed on for the accomplishment of that design , namely the appointing unto them a Captain of their salvation . 4. The especial way of his dedicating him unto that Office , he made him perfect by sufferings . 5. The reason of this his proceeding and dealing with him , it became him so to do . 6. An amplification of that reason , in a description of his condition , him for whom are all things , and by whom are all things . First , A Reason is rendred in the words , of what he had asserted in the fore-going verse , namely that Jesus the Messiah was to suffer death , and by the grace of God to taste of death for all ; why he should do thus , on what account , what ground necessity and reason there was for it , is here declared ; it was so to be , For it became him , &c. Secondly , The Design of God is expressed in this whole matter , and that was , to bring many sons unto glory . And herein the Apostle declares the nature of the salvation which was to be wrought by the Messiah , about which the Jews were so greatly mistaken , and consequently in and about the way whereby it was to be wrought . His purpose herein was not now to carry his children into a new Canaan , to bring them into a wealthy country , an earthly Kingdom , which must or might have been done by Might , and Power , and Arms , as of old ; but his design towards his sons in and by the Messiah was of another nature ; it was to bring them unto glory , eternal glory with himself in heaven ; and so it is no wonder if the way whereby this is to be accomplished be quite of another nature than that whereby their temporal deliverance was wrought ; namely by the death and sufferings of the Messiah himself . And here in reference unto this design of God it is supposed , 1. That some who were created for the glory of God , had by sin come short of it ; so that without a new way of bringing them unto it , it was impossible that they should ever be made partakers of it . This is here supposed by the Apostle , and is the foundation of all his Doctrine concerning the Messiah . 2. That the way whereby God will at length bring them who are designed unto glory thereunto , is by taking of them first into a state of Sonship and Reconciliation with himself ; they must be sons before they are brought to glory . There is a double act of Gods Predestination ; the first is his designation of some unto grace , to be sons , Ephes. 1.5 . the other his appointment of those sons unto glory , both to be wrought and accomplished by Christ , the Captain of their salvation . The latter , and the execution of it , namely the bringing of those who by grace are made sons , unto glory , is that which the Apostle here expresseth . He dealeth not with the Hebrews in this Epistle about the conversion of the Elect , the traduction of them into a state of grace and sonship , but of the government of them being made sons , and their guidance unto glory . And therefore the sufferings of Christ , which absolutely and in themselves are the cause of our sonship and reconciliation with God , are mentioned here only as the means whereby Christ entred into a condition of leading sons into glory , or of saving them who upon the account of his sufferings are made sons by grace . But yet this is not so precisely respected neither , but that the Apostle withall intimates the necessity of the sufferings of Christ , as to the whole effect of it towards the Elect. Now these sons thus to be brought unto glory are said to be many ; not all absolutely , not a few , or of the Jews only , which they looked for ; but all the Elect of God , who are many , Rev. 7.9 . And this work of bringing many sons unto glory , is here signally assigned by the Apostle unto God the Father , whose Love Wisdom and Grace , Believers are principally to eye in the whole work of their salvation wrought out and accomplished by Jesus Christ. This therefore we shall a little insist upon to declare the grounds and reasons , on the account whereof it is so ascribed unto him , or what acts are peculiarly assigned unto the Father in this work of bringing many sons unto glory ; which will secure the ascription of it unto him , and therein our interpretation of the place . 1. The Eternal designation of them unto that glory whereunto they are to be brought , is peculiarly assigned unto him . He predestinates them to be conformed to the image of his Son , Rom. 8.28 , 29 , 30. The God and Father of our Lord Jesus Christ chooseth us before the foundation of the world , and predestinateth us unto the adoption of children by Jesus Christ unto himself , Ephes. 1.3 , 4 , 5. And he hath from the beginning chosen us unto salvation , 2 Thess. 2.13 , 14. And this electing love of God , this eternal purpose of his good pleasure , which he purposed in himself , is the fountain and spring of all other immediate causes of our salvation . From hence Faith , Acts 13.45 . Sanctification , 2 Thess. 2.13 . Holiness , Ephes. 1.4 . preservation in grace , 2 Tim. 2.19 . the death of Christ for them , Joh. 3.16 . and final glory it self , 2 Tim. 2.10 . do all ensue and proceed ; so that on the account hereof , he may be justly said to be the Bringer of many sons to glory . 2. He was the spring and fountain of that Covenant ( as in all other Operations of the Deity ) that was of old between himself and his Son , about the salvation and glory of the Elect. See Zech. 6.13 . Isa. 42.1 . Prov. 8.20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30. Isa. 50.4 . chap. 53.11 , 12. Psal. 16.10 to Psal. 110.1 , 6. He in his love and grace is still declared as the Proposer both of the Duty and of the Reward of the Mediator , the Son incarnate , as the Son accepts of his Terms and Proposals , Heb. 10.5 , 6 , 7 , 8. And hence the Intenseness of his Love , the Immutability of his Counsel , the Holiness of his Nature , his Righteousness and Faithfulness , his Infinite Wisdom , do all shine forth in the Mediation and sufferings of Christ , Rom. 3.25 , 26. chap. 5.8 . 1 Joh. 4.9 . Heb. 6.17 , 18. Tit. 1.2 . Rather than his Love should not be satisfied , and his Counsel accomplished , He spared not his own Son , but gave him unto death for us . 3. He signally gave out the first Promise , that great foundation of the Covenant of Grace , and afterwards declared , confirmed , and ratified by his Oath , that Covenant wherein all the means of bringing the elect unto glory are contained , Gen. 3.15 . Jerem : 31.32 , 33 , 34. Heb. 8.8 . The Person of the Father is considered as the principal Author of the Covenant , as the Person covenanting and taking us into covenant with himself ; the Son as the Messiah , being considered as the Surety and Mediator of it , Heb. 7.22 . chap. 9.15 . and the Purchaser of the Promises of it . 4. He gave and sent his Son to be a Saviour and Redeemer for them , and unto them , so that in his whole work , in all that he did and suffered , he obeyed the Command , and fulfilled the Will of the Father . Him did God the Father send , and seal , and give , and set forth , as the Scripture every where expresseth it . And our Lord Jesus Christ every where remits us to the consideration of the Love , Will , and Authority of his Father in all that he did , taught or suffered , so seeking the Glory of God that sent him . 5. He draws his Elect , and enables them to come to the Son , to believe in him , and so to obtain life salvation and glory by him . No man , saith our Saviour , can come to me , except the Father which hath sent me draw him , Joh. 6.44 . No man , no not any one of the Elect , can come to Christ , unless the Father , in the pursuit of that love from whence it was that he sent the Son , do put forth the efficacy of his grace to enable him thereunto ; and accordingly he reveals him unto some , when he is hidden from others , Matth. 11.25 . For the Revelation of Christ unto the soul is the immediate act of the Father , Matth. 16.17 . 6. Being reconciled unto them by the blood of his Son , he reconciles them unto himself , by giving them pardon and forgiveness of sins in and by the Promises of the Gospel , without which they cannot come to glory , 2 Cor. 5.18 , 19 , 20 , 21. He is in Christ reconciling us unto himself , by the non-imputation , or forgiveness of our sins ; Forgiving us all our trespasses for Christ his sake , Ephes. 4.32 . There are many things concurring unto the pardon of sin , that are peculiar acts of the Father . 7. He quickens them and sanctifies them by his Spirit , to make them meet for the inheritance of the Saints in light ; that is , for the enjoyment of glory . He that raised up Jesus from the dead , quickens us by his Spirit , Rom. 8.11 . So saving us , by the washing of Regeneration , and renewing of the Holy Ghost , which he shed on us richly by Jesus Christ , Tit. 3.5 , 6. This sanctification and renovation by the Holy Ghost , and all supplies of actual grace , enabling us unto obedience , are every where asserted as the Grant and Work of the Father , who worketh in us both to will and to do of his own good pleasure . And so in especial is the saving illumination of our minds , to know the mystery of his grace , and discern the things that are God , 2 Cor. 4.6 . Col. 2.2 Ephes. 3.13 , 14 , 15 , 16 , 17 , 18. Matth. 11.25 . 8. As the Great Father of the Family he adopts them , and makes them his sons , that so he may bring them unto glory : He gives them the power or priviledge to become the sons of God , Joh. 1.11 . making them heirs and coheirs with Christ , Rom. 8.14 , 15 , 16 , 17. sending withall into their hearts the Spirit of adoption , enabling them to cry , Abba Father , Gal. 4.6 . The whole right of adopting children is in the Father , and so is the authoritative translation of them out of the world and kingdom of Sathan into his own Family and Houshold , with their investiture in all the rights and priviledges thereof . 9. He confirms them in Faith , establisheth them in Obedience , preserveth them from dangers and oppositions of all sorts , and in manifold wisdom keeps them through his power unto the glory prepared for them ; as 2 Cor. 1.21 , 22. Ephes. 3.20 , 21. 1 Pet. 1.5 Joh. 17.11 . 10. He gives them the Holy Ghost as their Comforter , with all those blessed and unspeakable benefits which attend that gift of his , Matth. 7.11 . Luke 11.13 . Joh. 14.16 , 17. Gal. 4.6 . In brief , in bringing the Elect unto Glory , all the Sovereign Acts of Power , Wisdom , Love and Grace exerted therein , are peculiarly assigned unto the Father ; as all ministerial acts are unto the Son as Mediator . So that there is no reason why he may not be said by the way of eminency to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leader or bringer of his sons unto glory . And herein lies a great direction unto Believers , and a great supportment for their faith . Peter tells us , That by Christ we do believe in God that raised him from the dead , and gave him glory , that our faith and hope might be in God , 1 Pet. 1.21 . Jesus Christ considered as Mediator is the next , but not the ultimate Object of our faith and hope . We so believe in him , as by him to believe in God , that is the Father , whose Love is the supreme fountain and spring of our salvation ; which the Apostle manifests in that double instance of his raising up Christ , and giving of him glory ; thereby declaring himself the principal Author of the great work of his Mediation . This he directs us unto , so to believe in Christ , as that discerning in and by him the Grace , Good-will , and Love of the Father himself towards us , we may be encouraged to fix our faith and hope on him , seeing he himself loveth us . So that Christ himself had no need to pray for the love of the Father unto us , but only for the communication of the effects of it , Joh. 16.26 , 27. And this is the work of faith , when as we are directed we pray to the Father in the name of Christ , Joh. 16.23 , 24. And we thus place our faith in God the Father , when we conceive of him as the Sovereign Leader of us unto glory , by all the instances before mentioned . And then doth faith find rest in him , delight , complacency and satisfaction , as we have else-where declared . Thirdly , There is in these words intimated the principal means that God fixed on for the accomplishment of this design of his , for the bringing of many sons unto glory ; it was by appointing a Captain of their salvation . The Jews generally granted that the Messiah was to be the Captain of their salvation ; but misunderstanding that salvation , they also mistook the whole nature of his Office. The Apostle doth here evidently compare him unto Joshua , the Captain and Leader of the people into Canaan , ( as he had before preferred him above the Angels , by whose ministery the Law was given unto the people in the Wilderness ) which was a Type of their salvation , as he farther declares , chap. 4. All the sons of God are put under his conduct and guidance , as the people of old were under the rule of Joshua , to bring them into the glory designed for them , and promised unto them in the Covenant made with Abraham . And he is called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prince , Ruler and Captain , or Author of their salvation , on several accounts . 1. Of his Authority and Right to rule over them in order unto their salvation ; so he appeared unto Joshua , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Josh. 5.14 . The Captain of the Lords host ; intimating then , that there was another Captain , and other work to do than what Joshua had then in hand . The General of all the People of God , as Joab was to Israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Of his actual leading and Conduct of them by his Example , Spirit and Grace , through all the difficulties of their warfare ; so he was promised as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isa. 55.4 Princeps , Dux , Antecessor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Leader and Commander of the people , one that goes before them for their direction and guidance , giving them an example in his own person of doing and suffering the Will of God , and so entring into glory . So is he their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 6.20 . Antecessor , Fore-runner ; or as Daniel calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dan. 9.25 . Messiah the Prince or Guide . 3. As he is unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as chap. 5.9 . the Author or Cause of eternal salvation ; he procured and purchased it for them . So that the expression denotes both his acquisition of salvation it self , and his Conduct or Leading of the people of God unto the enjoyment of it . And the Holy Ghost hereby also intimates , that the way whereby God will bring the Sons unto Glory , is full of Difficulties , Perplexities and Oppositions , as that of the Israelites into Canaan was also ; so that they have need of a Captain , Leader and Guide to carry them through it . But yet all is rendered safe and secure unto them , through the Power , Grace and Faithfulness of their Leader . They only perish in the Wilderness and dye in their sins , who either out of love unto the flesh-pots of Aegypt , the pleasures of this world , or being terrified with the hardships of the warfare which he calls them unto , refuse to go up under his command . Fourthly , There is expressed in the words , the especial way , whereby God fitted or designed the Lord Christ unto this Office of being a Captain of salvation unto the Sons to be brought unto Glory . To understand this aright , we must observe , that the Apostle speaks not here of the Redemption of the Elect absolutely ; but of the bringing them to Glory , when they are made Sons in an especial manner . And therefore he treats not absolutely of the Designation , Consecration , or fitting of the Lord Christ unto his Office of Mediator in general , but as unto that part , and the Execution of it , which especially concerns the leading of the Sons unto glory , as Joshuah lead the Israelites into Canaan . This will give us light into what Act of God towards the Lord Christ is intended in this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And sundry are here pleaded by Expositors , not without some probability . As ( 1. ) Some think , that his bringing him to glory is intended ; it became him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bring him to Glory by and through sufferings , so to perfect him . But besides , that the word is no where so used , nor hath any such signification , the Apostle doth not declare what God intended to bring him unto , but by what in and about him , he intended to bring many Sons to glory . ( 2. ) Some would have it to denote the finishing of Gods work about him ; whence in his sufferings on the Cross he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is finished , John 19.30 . This answers indeed the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used in that place by our Saviour , but not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used by the Apostle , which never signifies to end or finish , or to perfect by bringing unto an end . ( 3. ) Some think God made the Lord Christ perfect by sufferings , in that he gave him thereby a full sense and Experience of the condition of his people ; whence he is said to learn obedience by the things that he suffered , Chap. 5.8 . And this is true , God did so ; but it is not formally and directly expressed by this word , which is never used unto that purpose . This is rather a consequent of the Act here intended , than the Act it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then in this place signifies to consecrate , dedicate , to sanctifie unto an Office , or some especial Part or Act of an Office This is the proper meaning of the word ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ are Mysteries ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacred Acts and Offices ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are those who are initiated and consecrated unto sacred Offices or employments . See Exod. 29.33 , 35. in the LXX . Hence the Antients called Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Consecration unto the sacred Service of Christ : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word next insisted on by our Apostle , is so used by Christ himself John 17.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for their sakes , I sanctifie , that is dedicate , consecrate , separate my self to be a Sacrifice . And his blood is said to be that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 10.29 . wherewith he was so consecrated . Nor is this word used in any other sense in this whole Epistle , wherein it is often used , when applyed unto Christ , See Chap. 5.9 . Chap. 7.28 . And this was the use of the word among the Heathen , signifying the Initiation and Consecration of a man into the Mysteries of their Religion , to be a Leader unto others . And among some of them it was performed through the instigation of the Devil by great sufferings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Gregory Nazianzen . Orat. cont . Jul. 1. No man could be consecrated unto the mysteries of Mithra ( the Sun ) unless he proved himself holy , and as it were inviolable , by passing through many degrees of punishments and trialls . Thus it became God to dedicate and consecrate the Lord Christ unto this Part of his Office by his own sufferings . He consecrated Aaron to be Priest of old , but by the hands of Moses ; and he was set apart to his Office by the Sacrifice of other things . But the Lord Christ must be consecrated by his own sufferings , and the Sacrifice of himself . And thence it is , that those very sufferings , which as antecedaneous unto his being a Captain of salvation , to this End that he might lead the Sons unto Glory , are the means of his dedication or consecration , are in themselves a great part of that means whereby he procures salvation for them . By all the sufferings then of the Lord Christ in his life and death , by which sufferings he wrought out the salvation of the elect , did God consecrate and dedicate him to be a Prince , a Leader and Captain of salvation unto his people ; as Peter declares the whole matter , Acts 5.30 , 31. and Chap. 2.36 . And from these things last mentioned , of the Lord Christ being the Captain of our Salvation , and being dedicated unto that Office by his own sufferings , it appeareth . First , That the whole work of saving the Sons of God from first to last , their guidance and conduct through sins and sufferings unto Glory , is committed unto the Lord Jesus ; whence he is constantly to be eyed by believers in all the concernments of their Faith , Obedience and Consolation . Behold , saith the Lord , I have given him for a witness to the people , a leader and commander to the People , Isa. 55.4 . A Witness to testifie the truth , in revealing the mind and Will of God ; a Leader going before them as a Prince and Captain , as the word signifies ; and a Commander , that gives out Laws and Rules for their Obedience . God hath set him as a Lord over his whole House , Chap. 3.5 . and committed all the mannagement of all its concernments unto him ; There is no Person that belongs unto Gods design of bringing many sons to glory , but he is under his Rule and Inspection . Neither is there any thing that concerns any of them in their passage towards glory , whereby they may be farthered or hindered in their way , but the care is committed unto him ; as the care of the whole Army lyes on the General , or Prince of the host . This the Prophet sets out in his type Eliakim , Isa. 22.21 , 22 , 23 , 24. He is fastned as a nayl in a sure place ; and all the glory of the house , and every vessel of it from the greatest unto the least is hanged on him , the weight of all , the care of all is upon him , committed unto him . When the People came out of Aegypt with Moses they were numbered unto him , and he being the Administrator of the Law , they dyed all in the Wilderness : but they were delivered again by tale and number unto Joshuah the type of Christ ; and none of them , not one failed of entring into Canaan . And he dischargeth this trust as a faithful Captain . First , With Care and Watchfulness , Psal. 121.4 . Behold he that keepeth Israel , shall neither slumber nor sleep . There is no time nor season wherein the Sons committed unto his Care , may be surprized through any neglect or regardlesness in him . His eyes are alwayes open upon them . They are never out of his heart , nor thoughts ; they are engraven on the palms of his hand , and their walls are continually before him ; or as he expresseth it , Isa. 27.3 . I the Lord do keep my Vineyard , I will water it every moment , lest any hurt it , I will keep it night and day . Greater Care and Watchfulness cannot be expressed ; night and day , and every moment in them , he is intent about this work . Oh how great an encouragement is this to adhere unto him , to follow him in the whole Course of Obedience that he calls unto . This puts life into Souldiers , and gives them security , when they know that their Commander is continually careful for them . Secondly , He dischargeth this great trust with Tenderness and Love , Isa. 40.11 . He shall feed his flock like a Shepheard , he shall gather the Lambs with his arm , and carry them in his bosome , and shall gently lead those that are with young . These Sons are of various sorts and degrees ; the best and strongest of them are but sheep ; poor infirm and helpless creatures ; and amongst them some are young and tender , as Lambs ; some heavy and burdened with sins and afflictions , like those that are with young . In tender compassion he condescends unto all their conditions ; feeds and preserves the whole flock as a shepheard ; gathers in his arm , and bears in his bosome , those that otherwise by their infirmity would be cast behind , and left unto danger . Compassion he hath for them that err and are out of the way ; seeks for them that wander , heals the diseased , feeds them when they are even a flock of slaughter . And where these two concur , Care and Compassion , there can be no want of any thing ; Psal. 23.1 . Indeed Sion is ready sometimes to complain that she is forgotten . The Sons in great Distresses , Afflictions , Persecutions , Temptations that may befall them in their way to glory , are apt to think they are forgotten and disregarded , that they are left as it were to shift for themselves , and to wrestle with their difficulties by their own strength and Wisdom , which they know to be as a thing of nought . But this fear is vain and ungrateful . Whilst they are found in the way , following the Captain of their Salvation , it is utterly impossible that this Watchfulness , Care , Love and tenderness should in any thing be wanting unto them . Thirdly , He leads them with Power , Authority and Majesty , Mic. 5.4 . He shall stand and rule in the strength of the Lord , in the Majesty of the name of the Lord his God , and they shall abide . The name of God is in him , accompanied with his Power and Majesty , which he puts forth in the feeding and ruling of his people , whereon their safety doth depend . They shall abide , or dwell in safety , because in this his Glory and Majesty , he shall be great , or be magnified unto the ends of the earth . So also is he described in his rule , Zech. 6.13 . Even he shall build the Temple of the Lord , and he shall bear the glory , and shall sit and rule upon his Throne , and shall be a Priest upon his Throne ; Having built the Temple , raised an House and Family to God , he shall be the Ruler of Captain of it , to preserve it unto Glory ; and this in a glorious manner ; bearing the glory of God , sitting upon a Throne , in the whole discharge of his Office both as a King and Priest. Unto this end is he entrusted with all the Power and Authority which we have before described , God having given him to be head over all things unto his Church . There is nothing so high , so great , so mighty , that lyes in the way of his sons to glory , but it must stoop to his Authority , and give place to his Power . The whole Kingdom of Satan , the strong-holds of sin , the high imaginations of unbelief ; the strength and malice of the world , all sink before him . And thence are they described so glorious and successful in their way , Mich. 2.13 . The breaker is come up before them , they have broken up and have passed through the Gate , and are gone out by it , and their King , shall pass before them , and the Lord on the head of them . Many obstacles lye in their way , but they shall break through them all , because of their King and Lord that goes before them . And those Difficulties which in this world they meet withal , that seem to be too hard for them , their Persecutions and Sufferings , though they may put a stop unto somewhat of their outward Profession , yet they shall not in the least hinder them in their progress unto glory . Their Captain goes before them with Power and Authority , and breaks up all the hedges and gates that lye in their way , and gives them a free and abundant entrance into the Kingdom of God. Secondly , As the manner how , so the Acts wherein and whereby this Antecessor and Captain of salvation leads on the Sons of God , may be considered ; and he doth it variously . First , He goes before them in the whole way unto the end . This is a principal duty of a Captain or Leader to go before his Souldiers . Hence they that went unto the War , were said to go at the feet of their Commanders , Iudg. 4.10 . Barak went up and ten thousand men at his feet , that is , followed him , and went where he went before them . And this also became the Captain of the Lords Host ; even to go before his People in their whole way , not putting them on any thing , not calling them to any thing , which himself passeth not before them in . And there are three things whereunto their whole course may be referred . ( 1. ) Their Obedience : ( 2. ) Their Sufferings ; ( 3. ) Their Entrance into Glory ; and in all these hath the Lord Christ gone before them , and that as their Captain and Leader , inviting them to engage into them , and couragiously to pass thorough them , upon his Example , and the success that he sets before them . ( 1. ) As unto Obedience ; he himself was made under the Law ; and learned obedience fulfilling all righteousness . Though he was in his own Person above the Law , yet he submitted himself to every Law of God , and righteous Law of men ; that he might give an Example unto them who were of necessity to be subject unto them . So he tells his Disciples , as to one instance of his humility , I have given you an example , that ye should do as I have done , John 3.15 . As he calls on all to learn of him , for he was meek and lowly of heart , Matth. 11.29 . That is , learn to be like him in those heavenly Graces . This the Apostles proposed as their pattern and ours , 1 Cor. 11.5 . Be followers of me , as I am of Christ. That is , labour with me to imitate Christ. And the utmost Perfection which we are bound to aim at in Holiness and Obedience , is nothing but conformity unto Jesus Christ , and the Pattern that he hath set before us ; to mark his footsteps and to follow him . This is our putting on of Jesus Christ , and growing up into the same Image and likeness with him . ( 2. ) He goes before the Sons of God in sufferings , and therein is also a Leader unto them by his Example . Christ , saith Peter , hath suffered for us , leaving us an example that we should follow his steps ; that is , be ready and prepared unto patience in sufferings when we are called thereunto ; as he explains himself , Chap. 4.1 . Forasmuch as Christ hath suffered for us in the flesh , arm your selves therefore with the same mind , that you may follow him in the same way . And this our Apostle presseth much in this Epistle , Chap. 12.2 , 3. Look unto Jesus the Author and finisher of our faith , who for the joy that was set before him , endured the Cross , despising the shame ; for consider him that endured such contradiction of sinners against himself , lest you be wearied and faint in your minds . The Sons of God are sometimes ready to think it strange , that they should fall into calamity and distresses ; and are apt to say with Hezekiah , Remember O Lord we beseech thee how we have walked before thee in truth , and with an upright heart , and have done that which is good in thy sight , and weep sore ; supposing that this might have freed them from oppositions and Persecutions . And as it was with Gideon when the Angel told him , the Lord was with him . He replies , Whence is all this evil come upon us ? For when they find it is otherwise , and begin to apply themselves unto their condition , yet if their troubles continue , if they are not in their season removed , they are ready to be weary and faint in their minds . But , saith the Apostle , consider the Captain of your salvation , he hath set you another manner of Example ; notwithstanding all his sufferings , he fainted not . The like Argument he presseth , Chap. 13.12 , 13. And the Scripture in many places represents unto us the same consideration . The Jews have a saying , that a third part of the afflictions and troubles that shall be in the world , do belong unto the Messiah . But our Apostle who knew better than they , makes all the afflictions of the Church , to be the afflictions of Christ , Col. 1.24 . who both before underwent them in his own person , and lead the way to all that shall follow him . And as the Obedience of Christ which is our pattern , doth incomparably exceed what ever we can attain unto ; so the sufferings of Christ which are our Example , did incomparably exceed all that we shall be called unto . Our pattern is excellent , inimitable in the substance and parts of it ; unattainable and unexpressible in its degrees , and he is the best Proficient who attends most thereunto . But what is the End of all this Obedience and suffering ; death lyes at the door , as the Ocean whereunto all these streams do run , and seems to swallow them up , that there they are lost for ever . No , for ( 3. ) This Captain of our salvation is gone before us in passing through death , and entring into glory . He hath shewed us in his own Resurrection , ( that great pledge of our immortality ) that death is not the end of our course , but a passage into another more abiding condition . He promiseth , that whosoever believeth on him , that they shall not be lost , or perish , or consumed by death , but that he will raise them up at the last day , John 6.39.40 . But how shall this be confirmed unto them ? Death looks ghastly and dreadful , as a Lyon that devours all that come within his reach : why , saith Christ , behold me , entring into his jaws , passing through his power , rising from under his dominion ; and fear not , so shall it be with you also . This our Apostle disputes at large , 1 Cor. 15.12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21. He is gone before us through death , and is become the first fruit of them that sleep . And had Christ passed into Heaven before he dyed , as did Enoch and Elijah , we had wanted the greatest Evidence of our future immortality . What then remains , for the finishing of our course ? why , the Captain of our salvation after he had suffered , entred into Glory ; and that as our Leader , or fore-runner , Heb. 6.20 . Jesus as our fore-runner is entered into Heaven ; He is gone before us , to evidence unto us , what is the End of our Obedience and Sufferings . In all this is he a Captain and Leader unto the Sons of God. Secondly , He guides them and directs them in their way . This also belongs unto him as their Captain and Guide . Two things in this , are they of themselves defective in : ( 1. ) They know not the way that leads to happiness and glory ; and ( 2. ) They want ability to discern it aright when it is shewed unto them ; and in both they are relieved and assisted by their Leader ; in the first by his Word ; in the latter by his Spirit . First , Of themselves they know not the way ; as Thomas said , how can we know the way ; The Will of God , the Mysterie of his Love and Grace , as to the way whereby he will bring sinners unto Glory , is unknown to the Sons of men by nature ; It was a secret hid in God , a sealed Book which none in Heaven or Earth could open ; But this Jesus Christ hath fully declared in his Word , unto all the Sons that are to be brought unto glory ; He hath revealed the Father from his own bosome , John 1.18 . and declared those heavenly things , which no man knew , but he that came down from Heaven , and yet at the same time was in Heaven , John 3.12 , 13. In his Word hath he declared the Name and revealed the whole counsel of God ; and brought life and immortality to light , 2 Tim. 1.10 . What ever is any way needful , useful , helpful in their Obedience , Worship of God , Suffering , Expectation of Glory , he hath taught it them all , revealed it all unto them ; Other Teachers they need not . Had there been any thing belonging unto their way which he had not revealed unto them , he had not been a perfect Captain of salvation unto them . And men do nothing but presumptuously derogate from his Glory , who will be adding and imposing their prescriptions in and about this way . Again , The Way being revealed in the Word , he enables them by his Spirit , to see , discern and know it in such an holy and saving manner , as is needful to bring them unto the End of it . He gives them eyes to see , as well as provides paths for them to walk in . It had been to no purpose to have declared the way , if he had not also given them light to see it . This blessed work of his Spirit , is every where declared in the Scripture , Isa. 43.16 . And by this means is he unto us , what he was unto the Church in the Wilderness , when he went before them in a Pillar of fire , to guide them in their way , and to shew them where they should rest . And herein lyes no small part of the discharge of his Office towards us , as the Captain of our salvation . What ever acquaintance we have with the Way to Glory , we have it from him alone ; and what ever Ability we have to discern the way , he is the fountain and Author of it . This God hath designed and called him unto . And all our Wisdom consists in this , that we betake our selves unto him , to him alone for instruction and direction in this matter , Mark 17.5 . Doth not he deservedly wander , yea , and perish ; who in war will neglect the orders and directions of his General , and attend unto every idle tale of men pretending to shew him a way that they have found out , better than that which his Captain hath limited him unto ? Thirdly , He supplyes them with strength by his Grace , that they may be able to pass on in their way . They have much work lyes before them ; much to do , much to suffer , and without him they can do nothing , John 15.5 . Wherefore he watcheth over them to succour them that are tempted , Heb. 2 18. and to give out help unto them all in time of need , Chap. 4.16 . and hence they who have no might , no sufficiency , can do all things through Christ that strengtheneth them , Phil. 4.13 . Nothing is too hard for them , nothing can prevail against them , because of the constant supplyes of Grace , which the Captain of their salvation communicates unto the● . And this makes the Wayes of the Gospel marvellous , both to the World and to Believers themselves ; Their Life is hid with God in Christ , Col. 3. And they have a new name that no man knoweth , Rev. 2. The World seeing poor , mean , weak contemptible Creatures , willing , ready and able to suffer , endure , and dye for the name of Christ , stand astonished , not knowing where their great strength lyes ; as the Philistins did at the might of Sampson , whom they saw with their eyes to be like other men . Let them in the height of their Pride and Rage of their madness pretend what they please , they cannot but be , they really are amazed to see poor Creatures whom otherwise they exceedingly despise , constant unto the Truth and Profession of the Gospel , against all their Allurements and Affrightments . They know not , they consider not the constant supplyes of the Strength and Grace which they receive from their Leader . He gives them the Spirit of Truth which the world neither sees nor knows , John 14.17 . And therefore wonder from whence they have their Ability and Constancy . They cry , What will nothing turn these poor foolish creatures out of their way ? They by them one way , and then another ; add one weight of Affliction and Oppression unto another , and think surely this will effect their design ; but they find themselves deceived , and know not whence it is . The Wayes of O●edience are hence also marvellous unto Believers themselves . When they consider their own frailty and weakness , how ready they are to faint , how often they are surprized , and withal take a prospect of what Opposition lyes against them , from indwelling sin , Satan and the World , which they are acquainted with in several instances of their Power and Prevalency , they neither know how they have abode so long in their course as they have done , nor how they shall continue it unto the end . But they are relieved when they come to the Promise of the Gospel . There they see whence their Preservation doth proceed . They see this Captain of their Salvation in whom is the fulness of the Spirit , and to whom are committed all the stores of Grace , giving out daily and hourly unto them as the matter doth require . As the Captain in an Army doth not at once give out unto his Souldiers the whole provision that is needful for their way and undertaking ; which if he should , the most of them would instantly waste it , and so quickly perish for want ; but he keeps provision for them all in his stores , and gives out unto them according to their daily necessities ; So God gave the people Manna for their daily food in the Wilderness : even so deals this great Leader with the Sons of God. He keeps the stores of Grace and spiritual strength in his own hand ; and from thence imparts unto them according as they stand in need . Fourthly , He subdues their enemies . And this belongs unto his Office as the Captain of their salvation in an especial manner . Many Enemies they have , and unless they are conquered and subdued , they can never enter into Glory . Satan , the World , Death and Sin , are the chief or heads of them , and all these are subdued by Christ ; and that two wayes . First , In his own Person . For they all attempted him , and failed in their enterprize , John 14.30 . He bruised the Serpents head , Gen. 3.15 . and destroyed him that had the power of death , that is the Devil , v. 14. of this Chapter ; destroyed his Power in a glorious and triumphant manner , Col. 2.15 . He spoyled principalities and powers , and made a shew of them openly , triumphing over them in his Cross , adding the utmost complement unto his Victory in a Triumph . And he overcome the world , John 16.33 . Be of good chear , saith he , I have overcome the world . Both it , and the Prince of it were put under his feet . Death also was subdued by him : He swallowed it up in victory , 1 Cor. 15.54 . He plucked out its sting , broke its Power , disannulled its peremptory Law , when he shook it off from him , and rose from under it , Acts 2.24 . Sin also set upon him in his Temptations , but was utterly foiled ; as all sin is destroyed in its very being , where it is not obeyed . And all this was for the Advantage of the Sons of God. For ( 1. ) He hath given them encouragement in shewing them that their Enemies are not invincible ; their Power is not uncontrollable , their Law not peremptory or eternal ; but that having been once conquered , they may the more easily be dealt withal . ( 2. ) They know also , that all these Enemies set upon his Person in their quarrel , and as he was the great Defender of the faithful : So that although they were not conquered by their Persons , yet they were conquered in their Cause ; and they are called in to be sharers in the Victory , although they were not engaged in the Battle . ( 3. ) That he subdued them by Gods Ordinance and Appointment , as their Representative ; declaring in his Person who is the Head , what should be accomplished in every one of his members . And ( 4. ) That by his Personal Conquest over them , He hath left them weak , maimed , disarmed and utterly deprived of that power they had to hurt and destroy , before he engaged with them . For he hath thereby deprived them ; ( 1. ) Of all their Right and Title to exercise their Enmity against ; or Dominion over the Sons of God. Before his dealing with them , they had all Right to the utmost over mankind . Satan to rule , the World to vex , Sin to enslave , Death to destroy and give up unto Hell. And all this Right was enrolled in the Law , and hand-writing of Ordinances which was against us . This was cancelled by Christ , nailed to the Cross , never to be pleaded more , Col. 2.14 . And when any have lost their Right or Title unto any thing , what ever their strength be , they are greatly weakned . But he hath herein ( 2. ) Deprived them of their strength also . He took away the strength of sin as a Law , and the sting of death in sin , the arms of the world in the curse , and the power of Satan in his works and strong-holds . But this is not all ; He not only subdues these Enemies for them , but also in them and by them ; For though they have neit●●r Title nor Arms , yet they will try the remainder of their Power against them also . But thanks be to God , saith the Apostle , who giveth us the victory by Jesus Christ , 1 Cor. 15.57 . He enables us in our own Persons to conquer all these enemies . Nay , saith he , in all these things we are more than conquerors , Rom. 8.37 . Because we hav● more Assurance of success , more Assistance in the conflict , more Joy in the tryal , than any other Conquerors have ; Or we do not only conquer , but triumph also . For Satan , he tells Believers , that they have , overcome the wicked one , 1 John 12.13 , 14. And shews how it came to pass that they should be able to do so , Chap. 4. v. 7. It is , because greater is he that is in them , than he that is in the world . The Good Spirit which he hath given unto them to help and assist them , is infinitely greater and more powerful than that evil Spirit which rules in the Children of disobedience : And by this means is Satan bruised even under their feet . A conflict indeed we must have with them ; we must wrestle with principalities and powers in heavenly places , but the success is secured through the Assistance we receive from this Captain of our salvation . The World also is subdued in them and by them , 1 John 5.4 . Whosoever is born of God overcometh the world , and this is the victory that overcometh the world even our faith . Faith will do this work ; it never failed in it , nor ever will. He that believeth shall overcome ; the whole strength of Christ is engaged unto his Assistance . Sin is the worst and most obstinate of all their Enemies . This puts them hard to it in the Battle , and makes them cry out for aid and help , Rom. 7.24 . But this also they receive strength against , so as to carry away the day . I thank God , saith the Apostle , through Jesus Christ our Lord , v. 15. namely , for deliverance and victory . Sin hath a double design in its Enmity against us . ( 1. ) To reign in us : ( 2. ) To condemn us . If it be disappointed in these designs , it is absolutely conquered , and that it is by the Grace of Christ. As to its Reign and Dominion it is perfectly defeated for the present , Rom. 6.14 . The means of its Rule , is the Authority of the Law over us ; that being removed , and our souls put under the Conduct of Grace , the Reign of sin comes to an end . Nor shall it condemn us , Rom. 8.1 . And what can it then do ? Where is the voice of this Oppressor ? It abides but a season ; and that but to endure and dye . Death also contends against us , by its own sting , and our fear ; but the first by the Grace of Christ is taken from it , and the latter we are delivered from , and so have the Victory over it . And all this is the work of this Captain of our salvation for us , and in us . ( 5. ) He doth not only conquer all their Enemies , but he avenges their sufferings upon them , and punisheth them for their Enmity . These enemies though they prevail not absolutely , nor finally against the Sons of God , yet by their Temptations , Persecutions , Oppressions , they put them oft times to unspeakable hardships , sorrow and trouble . This the Captain of their salvation will not take at their hands ; but will avenge upon them all their ungodly endeavours from the lowest unto the greatest and highest of them . Some he will deal withal in this world ; but he hath appointed a day wherein not one of them shall escape . See Rev. 20.10 , 14. Devil , and Beast , and false Prophet , and Death , and Hell , shall altogether into the lake of fire . ( 6. ) He provides a Reward , a Crown for them , and in the bestowing thereof , accomplisheth this his blessed Office of the Captain of our salvation . He is gone before the Sons into Heaven , to make ready their Glory , to prepare a place for them , and he will come and receive them unto himself , that where he is , there they may be also , John 14.2 , 3. When he hath given them the Victory , he will take them unto himself , even unto his Throne , Rev. 3.22 . And as a Righteous Judge give unto them a crown of Righteousn●ss and Glory , 2 Tim. 4.8 . And thus is the whole work of conducting the Sons of God unto Glory , from first to last , committed unto this great Captain of their salvation , and thus doth he discharge his Office and trust therein ; and blessed are all they who are under his leading and guidance . And all this should teach us ; First , To betake our selves unto him , and to relye upon him in the whole course of our Obedience , and all the passages thereof . To this purpose is he designed by the Father , this hath he undertaken ; and this doth he go through withal . No address that is made unto him in this matter , will he ever refuse to attend unto ; no Case or Condition that is proposed unto him , is too hard for him , or beyond his Power to relieve : He is careful , watchful , tender , faithful , powerful , and all these Properties and blessed Endowments will he exercise in the discharge of this Office. What should hinder us from betaking our selves unto him continually ? Is our Trouble so small , are our Duties so ordinary , that we can wrestle with them , or perform them in our own strength ? Alas , we can do nothing , not think a good thought , not endure a reproachful word . And what ever we seem to do or endure of our selves , it is all lost ; for in us there dwelleth no good thing : Or are our Distresses so great , our Temptations so many , our corruptions so strong , that we begin to say there is no hope ? Is any thing too hard for the Captain of our salvation ? Hath he not already conquered all our enemies ? Is he not able to subdue all things by his Power ? Shall we faint whilest Jesus Christ lives and reigns ? But it may be , we have looked for Help and Assistance , and it hath not answered our Expectation , so that now we begin to faint and despond . Sin is not subdued , the World is still triumphant , and Satan rageth as much as ever ; his Temptations are ready to pass over our souls ; But have we sought for his Help and Assistance in a due manner with faith and perseverance , unto right Ends of his Glory , and Advantage of the Gospel ? Have we taken a right measure of what we have received ? Or do we not complain without a cause ? Let us not judge according to outward appearance , but judge righteous judgement . What is it to us , if the World triumph , if Satan rage , if Sin tempt and vex , we are not promised that it shall be otherwise . But are we forsaken ? Are we not kept from being prevailed against ? If we ask amiss , or for improper Ends , or know not what we do receive , or think because the strength of Enemies appears to be great , we must fail and be ruined ; Let us not complain of our Captain ; for all these things arise from our own Unbelief . Let our Application unto him be according unto his Command , our Expectations from him according to the Promise ; our Experiences of what we receive be measured by the Rule of the Word , and we shall find , that we have all grounds of Assurance , that we can desire . Let us then in every condition look unto Jesus the Author and finisher of our faith , who hath undertaken the leading of us in the whole course of our Obedience from first to last , and we shall not need to faint , nor shall we ever fail . Secondly , To look for Direction and Guidance from him . This in an especial manner belongs unto him as the Captain of our salvation . There are two things which we find by Experience , that Professors are apt to be at a great loss in , whilest they are in this World. The Worship of God , and their own Troubles . For the first , We see and find that woful Variance that is among all sorts of men ; and for the latter , we are apt our selves to be much bewildred in them , as unto our Duty and our Way . Now all this Uncertainty ariseth from the want of a due attendance unto Jesus Christ as our Guide . In reference unto both these , he hath peculiarly promised his Presence with us . With the Dispensers of the Word he hath promised to be unto the ends of the world , or consummation of all things , Matth. 28.29 . And we find him walking in the midst of his Golden Candlesticks ; Rev. 1. In that allegorical description of the Gospel Church-State and Worship , which we have in Ezekiel , there is a peculiar place assigned unto the Prince . Now one end of his Presence is , to see that all things are done according unto his Mind and Will. And unto whom should we go but unto himself alone . His Word here will prove the best Directory , and his Spirit the best Guide . If we neglect these , to attend unto the Wisdom of Men , we shall wander in uncertainties all our dayes . It is so also in respect of our Troubles ; we are ready in them to consult with flesh and blood ; to look after the Examples of others , to take the advice that comes next to hand . When the Lord Christ hath promised his Presence with us in them all ; and that as the Captain of our salvation . And if we neglect Him , his Example , his Direction , his Teaching , it is no wonder if we pine away under our distresses . II. We may observe , That the Lord Jesus Christ being Priest , Sacrifice and Altar himself , the Offering whereby he was consecrated unto the perfection and complement of his Office , was of necessity to be part of that work , which as our Priest and Mediator he was to undergo and perform . When other Typical Priests were to be consecrated , there was an Offering of Beasts appointed for that purpose , and an Altar to offer on , and a Person to consecrate them . But all this was to be done in and by Jesus Christ himself . Even the Father is said to consecrate him , but upon the account of his designing him and appointing him unto this Office ; but his immediate actual consecration was his own work , which he performed when he offered himself through the Eternal Spirit . By his death and suffering , which he underwent in the discharge of his Office , and as a Priest therein offered himself unto God , he was dedicated and consecrated unto the Perfection of his Office. This would require our further Explication in this place , but that it will again occur unto us more directly . III. The Lord Christ being consecrated and perfected through sufferings , hath consecrated the way of suffering , for all that follow him to pass through unto Glory . All complaints of sufferings , all Despondencies under them , all Fears of them are rendered unjust and unequal by the sufferings of Christ. It is surely righteous that they should be contented with his Lot here , who desire to be received into his Glory hereafter . Now there are sundry things that follow upon this Consecration of the way of suffering by Jesus Christ. As , First , That they are made necessary , and unavoidable : Men may hope and desire other things , and turn themselves several wayes in their contrivances to avoid them , but one way or other , sufferings will be the Portion of them that intend to follow this Captain of Salvation . The Apostle tells Believers , that they are predestinated to be conformed to the Image of the Son of God , Rom. 8.29 . And lets them know in the close of that Chapter , that no small part of this Conformity consists in their Afflictions and Sufferings . The Head having passed through them , there is a measure of Afflictions belonging unto the Body , which every member is to bear his share of , Col. 2.24 . And the Lord Jesus himself hath given this Law unto us , That every one who will be his Disciple must take up his Cross , and follow him . Discipleship and the Cross are inseparably knit together , by the unchangeable Law and Constitution of Christ himself . And the Gospel is full of Warnings and Instructions unto this purpose ; that none may complain that they were surprized , or that any thing did befall them in the course of their profession which they looked not for . Men may deceive themselves with vain hopes and expectations , but the Gospel deceiveth none ; it tells them plainly before-hand , That through many tribulations they must enter into the Kingdom of God ; and that they who will live godly in Christ Jesus shall suffer persecution . If they like not of these terms , they may let the way of Christ alone ; if they will not do so , why do they yet complain ? Christ will be taken with his Cross , or not at all . And the folly of our hearts can never be enough bewailed , in thinking strange of trials and afflictions ; when the very first thing that the Lord Christ requireth of them that will be made partakers of him , is , that they deny themselves , and take up their cross . But we would be children , and not be chastised ; we would be gold , and not be tried ; we would overcome , and yet not be put to fight and contend ; we would be Christians , and not suffer : But all these things are contrary to the Eternal Law of our Profession . And so necessary is this way made , that though God deal with his people in great variety , exercising some with such trials and troubles , that other sometimes in comparison of them seem utterly to go free , yet every one , one way or other , shall have his share and measure . And those exceptions that are made in the Providence of God , as to some individual persons at some seasons , derogate nothing from the general necessity of the way towards all that do believe . Secondly , It hath made all sufferings for the Gospel honourable . The sufferings of Christ himself were indeed shameful , and that not only in the esteem of men , but also in the nature of them , and by Gods constitution . They were part of the curse , As it is written , Cursed is he that hangs upon a tree . And as such our Lord Jesus Christ looked on them , when he wrestled with and conquered the shame as well as the sharpness . But he hath rendred all the sufferings of his that remain very honourable in themselves , what ever they are in the reputation of a blind perishing world . That which is truly shameful in suffering , is an effect of the curse for sin . This Christ by his suffering hath utterly separated from the sufferings of his Disciples . Hence the Apostles rejoyced th●t they had the honour to suffer shame for his Name , Acts 5.41 . that is , the things which the world looked on as shameful , but themselves knew to be honourable . They are so in the sight of God , of the Lord Jesus Christ , of all the holy Angels , which are competent judges in this case . God hath a great cause in the world , and that such a one as wherein his Name , his Goodness , his Love , his Glory is concerned ; this in his infinite Wisdom is to be witnessed , confirmed , testified unto by sufferings . Now can there be any greater Honour done unto any of the sons of men , than that God should single them out from among the rest of mankind , and appoint them unto this work ? Men are honoured according to their riches and treasures . And when Moses came to make a right judgment concerning this thing , he esteemed the reproach of Christ greater riches than all the treasures of Egypt , Heb. 1● . 29 . We believe that God gave great honour unto the Apostles and Martyrs of old in all their sufferings . Let us labour for the same spirit of faith in reference unto our selves , and it will relieve us under all our trials . This then also hath Christ added unto the way of sufferings by his consecration of it for us . All the glory and honour of the world is not to be compared with theirs , unto whom it is given in the behalf of Christ not only to believe on him , but also to suffer for him , 1 Pet. 4.14 , 15 , 16. Thirdly , He hath thereby made them us●ful and profitable . Troubles and afflictions in themselves and their own nature have no good in them , nor do they tend unto any good end : they grow out of the first sentence against sin , and are in their own nature poenal tending unto death , and nothing else . Nor are they in those who have no interest in Christ , any thing but effects of the wrath of God. But the Lord Christ by his consecrating of them , to be the way of our following him , hath quite altered their nature and tendency ; he hath made them good , useful and profitable . I shall not here shew the usefulness of Afflictions and sufferings , the whole Scripture abundantly testifieth unto it , and the experience of Believers in all ages and seasons confirms it . I only shew whence it is that they become so , and that is , because the Lord Christ hath consecrated , dedicated and sanctified them unto that end . He hath thereby cut them off from their old stock of wrath and the curse , and planted them on that of Love and Good-will . He hath taken them off from the Covenant of works , and translated them into that of Grace . He hath turned their course from death , towards life and immortality ; mixing his Grace Love and Wisdom with these bitter waters , he hath made them sweet and wholesome . And if we would have benefit by them , we must always have regard unto this consecration of them . Fourthly , He hath made them safe . They are in their own nature a Wilderness , wherein men may endlesly wander and quickly lose themselves . But he hath made them a way , a safe way ; That way-faring men , though fools , may not erre therein . Never did a Believer perish by afflictions or persecutions : never was good Gold or Silver consumed or lost in this Furnace . Hypocrites indeed and false Professors , fearful and unbelievers are discovered by them , and discarded from their hopes . But they that are Disciples indeed , are never safer than in this way , and that because it is consecrated for them . Sometimes it may be through their unbelief , and want of heeding the Captain of their salvation , they are wounded and cast down by them for a season , but they are still in the way , they are never turned quite out of the way . And this through the grace of Christ doth turn also unto their advantage . Nay it is not only absolutely a safe way , but comparatively more safe than the way of Prosperity . And this the Scripture , with the experience of all Saints , bear plentiful witness unto . And many other blessed ends are wrought by the consecration of this way for the Disciples of Christ , not now to be insisted on . There remains yet to be considered in the words of the Apostle , the Reason why the Captain of our salvation was to be consecrated by sufferings ; and this he declares in the beginning of the Verse , It became God so to deal with him ; which he amplifies by that description of him , For whom are all things , and by whom are all things . Having such a design as he had , to bring many sons unto glory , and being he , for whom are all things , and by whom are all things , it became him so to deal with the Captain of their salvation . What is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here intended , and what is the importance of the word , was declared before . This Becomingness , what ever it be , it ariseth from hence , That God is he for whom are all things , and by whom are all things . It became him , not only who is so , but as he is so , and because he is so . There is no reason for the addition of that consideration of God in this matter , but that the cause is in them contained and expressed , why it became him to do that which is here ascribed unto him . We are then to enquire what it is that is principally regarded in God in this Attribution , and thence we shall learn how it became him to bring the Lord Christ unto suffering . Now the description of God in these words , is plainly of him as the first Cause and last End of all things ; neither is it absolutely his Power in making all of nothing , and his Sovereign Eternal Being requiring that all things tend unto his glory that are intended in the words . But he is the Governour , Ruler and Judge of all things made by him and for him , with respect unto that Order and Law of their Creation which they were to observe . This Rule and Government of all things , taking care that as they are of God , so they should be for him , is that which the Apostle respects . This then is that which he asserts , namely that it became God , as the Governour , Ruler and Judge of all , to consecrate Christ by sufferings ; which must be farther explained . Man being made an intellectual Creature , had a Rule of Moral Obedience given unto him . This was he to observe to the glory of his Creator and Law-giver , and as the condition of his coming unto him , and enjoyment of him . This is here supposed by the Apostle ; and he discourseth how man having broken the Law of his Creation , and therein come short of the glory of God , might by his grace be again made partaker of it . With respect unto this state of things , God can be no otherwise considered but as the Supreme Governour and Judge of them . Now that Property of God , which he exerteth principally as the Ruler and Governour of all , is his Justice , Justitia regiminis , the Righteousness of Government . Hereof there are two branches ; for it is either Remunerative or Vindictive . And this Righteousness of God , as the Supreme Ruler and Judge of all , is that , upon the account whereof it was meet for him , or became him to bring the sons to glory by the sufferings of the Captain of their salvation . It was hence just , equal , and therefore indispensibly necessary that so he should do . Supposing that man was created in the Image of God , capable of yielding Obedience unto him , according to the Law concreated with him , and written in his heart , which Obedience was his moral being for God , as he was from or of him ; supposing that he by sin had broken this Law , and so was no longer for God , according to the primitive Order and Law of his Creation ; supposing also notwithstanding all this , that God in his infinite , Grace and Love intended to bring some men unto the enjoyment of himself , by a new way , Law , and appointment , by which they should be brought to be for him again ; Supposing , I say , these things which are all here supposed by our Apostle , and were granted by the Jews , it became the Justice of God , that is , it was so just , right , meet and equal , that the Judge of all the world who doth right could no otherwise do , than cause him , who was to be the Way , Cause , Means and Author of this Recovery of men into a new condition of being for God , to suffer in their steed . For whereas the Vindictive Justice of God , which is the respect of the Universal Rectitude of his Holy Nature , unto the deviation of his rational creatures from the Law of their Creation , required that that deviation should be revenged , and themselves brought into a new way of being for God , or of glorifying him by their sufferings , when they had refused to do so by Obedience , it was necessary on the account thereof , that if they were to be delivered from that condition , that the Author of their deliverance should suffer for them . And this excellently suits the design of the Apostle , which is to prove the necessity of the suffering of the Messiah , which the Jews so stumbled at . For if the Justice of God required that so it should be , how could it be dispensed withall ? Would they have God unjust ? Shall he fore-go the glory of his Righteousn●ss and Holiness , to please them in their presumption and prejudices ? It is true indeed , if God had intended no salvation of his sons but one that was temporal , like that granted unto the people of old under the conduct of Joshua , there had been no need at all of the sufferings of the Captain of their salvation . But they being such , as in themselves had sinned , and come short of the glory of God , and the salvation intended them being spiritual , consisting in a new ordering of them for God , and the bringing of them unto the eternal enjoyment of him in Glory , there was no way to maintain the Honour of the Justice of God , but by his sufferings . And as here lay the great mistake of the Jews , so the denial of this condecency of Gods Justice , as to the sufferings of the Messiah , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians . Schlictingius on this place would have no more intended , but that the way of bringing Christ to suffer was answerable unto that design which God had laid to glorifie himself in the salvation of man. But the Apostle says not , that it became , or was suitable unto an arbitrary free decree of God , but it became himself as the Supreme Ruler and Judge of all ; he speaks not of what was meet unto the execution of a free Decree , but what was meet on the account of Gods Holiness and Righteousness to the constitution of it , as the description of him annexed doth plainly shew . And herein have we with our Apostle discovered the great indispensible and fundamental cause of the sufferings of Christ. And we may hence observe , that , V. Such is the desert of sin , and such is the immutability of the Justice of God , that there was no way possible to bring sinners unto glory , but by the death and sufferings of the Son of God , who undertook to be the Captain of their salvation . It would have been unbecoming God , the Supreme Governour of all the world , to have passed by the desert of sin without this satisfaction . And this being a truth of great importance , and the foundation of most of the Apostles ensuing discourses , must be a while insisted on . In these Verses , that fore-going , this , and some of those following , the Apostle directly treats of the Causes of the sufferings and death of Christ. A matter , as of great importance in it self , comprizing no small part of the mystery of the Gospel , so indispensibly necessary to be explained and confirmed unto the Hebrews , who had entertained many prejudices against it . In the fore-going Verse he declared the cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inducing , leading , moving cause , which was the Grace of God ; by the grace of God he was to taste death for men : This grace he farther explains in this Verse , shewing that it consisted in the Design of God to bring many sons to glory . All had sinned and come short of his glory . He had according to the exigence of his Justice denounced and declared Death and Judgment to be brought upon all that sinned without exception . Yet such was his infinite Love and Grace , that he determined or purposed in himself to deliver some of them , to make them sons , and to bring them unto glory . Unto this end he resolved to send or give his Son to be a Captain of salvation unto them . And this Love or Grace of God is every where set forth in the Gospel . How the sufferings of this Captain of salvation became useful unto the sons , upon the account of the manifold union that was between them , he declares in the following Verses , farther explaining the Reasons and Causes why the benefit of his sufferings should redound unto them . In this Verse he expresseth the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the procuring cause of the death and sufferings of Christ , which is the Justice of God , upon supposition of sin , and his purpose to save sinners . And this upon examination we shall find to be the great cause of the death of Christ. That the Son of God , who did no sin , in whom his soul was always well pleased on the account of his obedience , should suffer and die , and that a death under the sentence and curse of the Law , is a great and astonishable mystery ; all the Saints of God admire at it , the Angels desire to look into it . What should be the cause and reason hereof ? why God should thus bruise him , and put him to grief ? This is worth our enquiry ; and various are the conceptions of men about it . The Socinians deny that his sufferings were poenal , or that he died to make satisfaction for sin ; but only that he did so , to confirm the Doctrine that he had taught , and to set us an example to suffer for the truth . But his Doctrine carried its own evidence with it , that it was from God , and was besides uncontrollably confirmed by the Miracles that he wrought . So that his sufferings on that account might have been dispensed withall . And surely this great and stupendous matter of the dying of the Son of God , is not to be resolved into a Reason and Cause that might so easily be dispensed with . God would never have given up his Son to die , but only for such causes and ends as could no otherwise have been satisfied or accomplished . The like also may be said of the other cause assigned by them , namely to set us an example . It is true , in his death he did so , and of great and singular use unto us it is that so he did . But yet neither was this from any precedent Law or Constitution , nor from the nature of the thing it self , nor from any property of God indispensibly necessary : God could by his grace have carried us through sufferings , although he had not set before us the example of his Son ; so he doth through other things no less difficult , wherein the Lord Christ could not in his own Person go before us ; as in our conversion unto God , and mortification of indwelling sin , neither of which the Lord Christ was capable of . We shall leave them then , as those who acknowledging the death of Christ , do not yet acknowledge or own any sufficient cause or reason why he should die . Christians generally allow that the sufferings of Christ were poenal , and his death satisfactory for the sins of men ; but as to the cause and reason of his so suffering they differ . Some , following Austine , refer the death of Christ solely unto the Wisdom and Sovereignty of God. God would have it so , and therein are we to acquiesce . Other ways of saving the Elect were possible , but this God chose , because so it seemed good unto him . Hence arose that saying , That one drop of the blood of Christ was sufficient to redeem the whole world ; only it pleased God that he should suffer unto the utmost . And herein are we to rest , that He hath suffered for us , and that God hath revealed . But this seems not to me any way to answer that which is here affirmed by the Apostle , namely that it became God , as the Supreme Governour of all the world , so to cause Christ to suffer ; nor do I see what demonstration of the glory of Justice can arise from the punishing of an innocent Person , who might have been spared , and yet all the ends of his being so punished to have been otherwise brought about . And to say , that one drop of Christs bloud was sufficient to redeem the world , is derogatory unto the Goodness , Wisdom , and Righteousness of God , in causing not only the whole to be shed , but also his Soul to be made an offering for sin , which was altogether needless if that were true . But how far this whole Opinion is from truth , which leaves no necessary cause of the death of Christ , will afterwards appear . Others say , that on supposition that God had appointed the Curse of the Law , and death to be the penalty of sin , his faithfulness and Veracity were engaged so far , that no sinner should go free , or be made partaker of glory but by the intervention of satisfaction . And therefore on the supposition that God would make some men his sons , and bring them to glory , it was necessary with respect unto the engagement of the truth of God , that he should suffer , die , and make satisfaction for them . But all this they refer originally unto a free constitution , which might have been otherwise . God might have ordered things so , without any derogation unto the glory of his Justice or Holiness in the Government of all things , as that sinners might have been saved without the death of Christ. For if he had not engaged his Word , and declared that death should be the penalty of sin , he might have freely remitted it without the intervention of any satisfaction . And thus all this whole work of death being the punishment of sin , and of the sufferings of Christ for sinners , is resolved into a free purpose and Decree of Gods Will , and not into the exigence of any essential property of his Nature ; so that it might have been otherwise in all the parts of it , and yet the glory of God preserved every way entire . Whether this be so or no , we shall immediately enquire . Others grant many free Acts of the Mind and Will of God in this matter : as , 1. The Creation of man in such a condition , as that he should have a moral dependance on God in reference unto his utmost end , was an effect of the Sovereign Pleasure Will and Wisdom of God. But on supposition of this Decree and Constitution , they say , the Nature , Authority , and Holiness of God required indispensibly , that man should yield unto him that obedience which he was directed unto , and guide● in , by the Law of his Creation ; so that God could not suffer him to do otherwise , and remain in his first state , and come unto the end first designed unto him , without the loss of his Authority , and wrong of his Justice . Again , they say , that God did freely by an Act of his Sovereign Will and Pleasure decree to permit man to sin and fall , which might have been otherwise . But on supposition that so he should do , and would do , and thereby infringe the Order of his dependance on God , in reference unto his utmost end , that the Justice of God , as the Supreme Governour of all things , did indispensibly require , that he should receive a meet recompence of reward , or be punished answerably unto hi● crimes ; so that God could not have dealt otherwise with him , without an high derogation from his own Righteousness . Again , they say , that God by a meer free Act of his Love and Grace designed the Lord Jesus Christ to be the way and means for the saving of sinners ; which might have been otherwise . He might without the least impeachment of the glory of any of his Essential Properties have suffered all mankind to have perished under that penalty which they had justly incurred ; but of his own meer Love , free Grace and good pleasure he gave and sent him to redeem them . But on the supposition thereof they say , the Justice of God required , that he should lay on him the punishment due unto the sons whom he redeemed ; it became him on the account of his Natural Essential Justice to bring him unto sufferings . And in this Opinion is contained the truth laid down in our Proposition , which we shall now farther confirm ; namely that it became the Nature of God , or the Essential Properties of his Nature required indispensibly , that sin should be punished with death , in the sinner or in his surety : And therefore if he would bring any sons to glory , the Captain of their salvation must undergo death and sufferings , to make satisfaction for them . For , First , Consider that description which the Scripture giveth us of the Nature of God in reference unto sin ; and this it doth either metaphorically , or properly ; in the first way it compares God unto fire , unto a consuming fire , and his actings toward sin as the acting of fire on that which is combustible , whose nature it is to consume them , Deut. 4.24 . Thy God is a consuming fire ; which words the Apostle repeats , Heb. 12.23 . Devouring fire and everlasting burnings , Isa. 33.14 . Hence when he came to give the Law , which expresseth his wrath and indignation against sin , his presence was manifested by great and terrible fires and burnings , until the people cried out , Let me not see this great fire any more , lest I die , Deut. 18.16 . They saw death and destruction in that fire , because it expressed the indignation of God against sin ; and therefore the Law it self is also called a fiery Law , Deut. 33.2 . because it contains the sense and judgment of God against sin ; as in the execution of the sentence of it , the breath of the Lord is said to kindle the fire of it like a stream of brimstone , Isa. 30.33 . so chap. 66.15 , 16. And by this metaphor doth the Scripture lively represent the Nature of God in reference unto sin . For as it is the nature of fire to consume and devoure all things that are put into it , without sparing any or making difference ; so is the Nature of God in reference unto sin : where ever it is , he punisheth and revengeth it according to its demerit . The metaphor indeed expresseth not the manner of the operation of the one and the other , but the Certainty and Event of the working of both from the Principles of the Nature of the one and the other . The fire so burneth by a necessity of nature , as that it acts to the utmost of its quality and faculty by a pure natural necessity . God punisheth sin , as suitably unto the principle of his Nature , that otherwise he cannot do , yet so , as that for the manner , time , measure and season , they depend on the constitution of his Wisdom and Righteousness , assigning a meet and equal recompence of reward unto every transgression . And this the Scripture teacheth us by this metaphor , or otherwise we are led by it from a right conception of that which it doth propose : for God cannot at all be unto sin and sinners as a devouring fire , unless it be in the principles of his Nature indispensibly to take vengeance on them . Again , The Scripture expresseth this Nature of God with reference unto sin , properly as to what we can conceive thereof in this world , and that is by his Holiness , which it sets forth to be such , as that on the account thereof he can bear with no sin , nor suffer any sinner to approach unto him ; that is , let no sin go unpunished , nor admit of any sinner into his presence whose sin is not expiated and satisfied for . And what is necessary upon the account of the Holiness of God , is absolutely and indispensibly so , his Holiness being his Nature . Thou art , saith Habakkuk , of purer ey●s than to behold evil , and canst not look on iniquity , chap. 1.13 . Thou canst not by any means hav● any thing to do with sin ; that is , it may be , because he will not ; nay , saith he , it is upon the account of his Purity , or Holiness . That is such , as he cannot pass by sin , or let it go unpunished . The Psalmist also expresseth the nature of God to the same purpose , Psal. 5.4 , 5 , 6. Thou art not a God that hath pleasure in wickedness , neither shall evil dwell with thee ; the foolish shall not stand in thy sight , thou hatest all the workers of iniquity , thou shalt destroy them that speak leasing , the Lord will abhor the bloody and deceitful man. What is the formal Reason and Cause of all these things , that he hates , abhors , and will destroy sin and sinners ? It is because he is such a God ; Thou art not a God to do otherwise ; a God of such Purity , such Holiness ; and should he pass by sin without the Punishment of it , he would not be such a God as he is . Without ceasing to be such a God , so infinitely holy and pure , this cannot be : The foolish , and all Workers of Iniquity must be destroyed , because he is such a God. And in that proclamation of his name , wherein he declared many blessed Eternal Properties of his Nature , he adds this among the rest ; that he will by no means clear the guilty , Exod. 34.7 . This his Nature , this his Eternal Holiness requireth , that the guilty be by no means cleared . So Joshua instructs the people in the Nature of this Holiness of God , Chap. 24.19 . Ye cannot serve the Lord , for he is an holy God ; he is a jealous God , he will not forgive your transgressions , nor your sins . That is , if you continue in your sins , if there be not a way to free you from them , it is in vain for you to have any thing to do with this God ; for he is Holy and Jealous , and will therefore certainly destroy you for your iniquities . Now if such be the nature of God , that with respect thereunto , He cannot but punish sin in whomsoever it be found , then the suffering of every sinner , in his own person , or by his sur●ty , doth not depend on a meer free Voluntary Constitution , nor is resolved meerly into the Veracity of God , in his commination or thre●tning , but is antecedently unto them indispensibly necessary , unless we would have the Nature of God changed , that sinners may be freed . Whereas therefore the Lord Christ is assigned the Captain of our Salvation , and hath undertaken the work of bringing sinners unto Glory , it was meet with respect unto the Holiness of God , that he should undergo the punishment due unto their sin . And thus the necessity of the sufferings and satisfaction of Christ , is resolved into the Holiness and Nature of God ; He being such a God as he is , it could not otherwise be . Secondly , The same is manifest from that principle whereunto the punishment of sin is assigned ; which is not any free Act of the Will of God , but an Essential property of his nature ; namely , his Justice or Righteousness . What God doth because he is righteous , is necessary to be done . And if it be just with God in respect of his Essential Justice to punish sin , it would be unjust not to do it : for to condemn the innocent , and to acquit the guilty is equally unjust . Justice is an eternal and unalterable Rule , and what is done according unto it , is necessary ; it may not otherwise be , and Justice not be impeached . That which is to be done with respect to Justice , must be done ; or he that is to do it , is unjust . Thus it is said to be a righteous thing with God to render tribulation unto sinners , 2 Thess. 1.6 . Because he is Righteous , and from his Righteousness or Justice ; So that the contrary would be unjust , not answer his Righteousness . And it is the judgement of God , that they who commit sin , are worthy of death , Rom. 1.32 . Namely , it is that which his Justice requireth should be so ; that is , the judgement of God. Not only doth he render death unto sinners , because he hath threatned so to do , but because his Justice necessarily requireth that so he should do . So the Apostle farther explains himself , Chap. 2.5 , 6 , 7 , 8 , 9. Where he calls the last day , the day of the Revelation of the righteous Judgement of God ; wherein by rendring tribulation unto sinners , he will manifest what his Righteousness requires . And what that requires cannot otherwise be ; God being naturally , necessarily , essentially Righteous . And this Property of Gods nature requiring that Punishment be infl●cted on sin and sinners ; is often in Scripture called his Anger and Wrath. For although sometimes the Effects of Anger and Wrath in Punishment it self , be denoted by those expressions , yet often also they denote the Habitude of the Nature of God in his Justice towards sin . For Anger in it self being a Passion and Perturbation of mind , including change and Weakness , cannot properly be ascribed unto God ; and therefore when it is spoken of , as that which is in him , and not of the Effects which he works on others , it can intend nothing but his Vindictive Justice , that property of his nature , which necessarily enclines him unto the punishment of sin . Thus it is said , that his Wrath or Anger is revealed from Heaven against all ungodliness , Rom. 1.18 . That is , he discovers in his judgements what is his Justice against sin . And thus when he comes to deal with Christ himself , to make him a propitiation for us ; he is said to have set him forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 3.25 , 26. To declare his righteousness for the remission of sins ; that he might be just , and the justifier of them that believe in Jesus ; as God would pardon sin , and justifie them that believe , so he would be just also ; and how could this be ; by punishing our sins in Christ : that declared his Righteousness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , documentum ; a declaration by an especial instance or Example ; or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he is said to have punished Sodom and Gomorrah , and to have left them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Example unto them that should live ungodly ; that is , an instance of what his dealings would be with sinners . So God is said here to have declared his Righteousness by an Example in the sufferings of Christ ; which indeed was the greatest instance of the severity and inexorableness of Justice against sin , that God ever gave in this world . And this he did , that he might be just as well as gracious and merciful in the forgiveness of sin . Now if the Justice of God did not require , that sin should be punished in the Mediator , how did God give an instance of his Justice in his sufferings ; for nothing can be declared , but in and by that which it requires ; For to say , that God shewed his Righteousness in doing that , which might have been omitted without the least impeachment of his Righteousness , is in this matter not safe . Thirdly , God is the Supream Ruler , Governour and Judge of all . To him as such it belongeth to do right . So saith Abraham , Gen. 18.25 . Shall not the Judge of all the earth do right ? undoubtedly he will do so , it belongs unto him so to do : For , saith the Apostle , Is God unrighteous who taketh vengeance , God forbid ; for then how shall God judge the world , Rom. 3.5 , 6. Right Judgement in all things belongs unto the Vniversal Rectitude of the Nature of God , as he is the Supream Governour and Judge of all the world . Now the Goodness and Rightness of all things , consists in the Observation of that Place and Order which God in their Creation allotted unto them , whereon he pronounced that they were exceeding Good. And that this Order be preserved for the good of the whole , it belongs unto the Government of God to take care ; or if it be in any thing transgressed not to leave all things in Confusion , but to reduce them into some new Order and subjection unto himself . That this Order was broken by sin we all know . What shall now the Governour of all the world do ? Shall he leave all things in disorder and confusion ? Cast off the works of his hands , and suffer all things to run at random ? Would this become the Righteous Governour of all the world ? What then is to be done to prevent this confusion ? Nothing remains , but that he who brake the first Order by sin , should be subdued into a new one by punishment . This brings him into subjection unto God upon a new account . And to say that God might have let his sin go unpunished , is to say , that he might not be righteous in his Government , nor do that which is necessary for the Good , Beauty and Order of the whole . But hereof somewhat was spoken in the opening of the words , so that it needs not farther be insisted on . Lastly , There is no common presumption engrafted in the hearts of men , concerning any free Act of God , and which might have been otherwise . No free Decree or Act of God is , or can be known unto any of the children of men , but by Revelation ; much less have they all of them universally an inbred Perswasion concerning any such Acts or actings . But of the natural properties of God , and his acting suitable unto them ; there is a secret Light and Perswasion engrafted in the hearts of all men by nature . At least , those things of God , whereof there is a natural and indelible Character in the hearts of all men , are natural , necessary and essential unto him . Now that God is just , and that therefore he will punish sin , all sin , is an inbred Presumption of nature , that can never be rooted out of the minds of men . All sinners have an inbred Apprehension that God is displeased with sin ; and that punishment is due unto it . They cannot but know , that it is the judgement of God that they who commit sin are worthy of death . And therefore though they have not the Law written to instruct them , yet their thoughts accuse them upon sin , Rom. 1.14 , 15. that is , their Consciences ; which is the judgement which a man makes of himself in reference unto the judgement of God. And therefore all Nations who retained any knowledge of a Deity , constantly invented some Wayes and Means whereby they thought they might expiate sin , and appease the God that they feared . All which manifests that the Punishment of sin , inseparably follows the nature of God , and such properties thereof , as men have a natural inbred notion and presumption of . For if it depended meerly on the Will of God , and his Faithfulness in the accomplishing of that Threatning and constitution , whereof they had no knowledge ; they could not have had such an immoveable and unconquerable Apprehension of it . But these things I have handled at large elsewhere . And this fully discovers the vile and horrid nature of sin . Fools , as the Wise man tells us , make a mock of it . Stifling for a while their natural convictions , they act as if sin were a thing of nought ; at least , not so horrible as by some it is represented . And few there are who endeavour aright to obtain a true notion of it ; contenting themselves in general , that it is a thing that ought not to be . What direct Opposition it stands in , unto the Nature , Properties , Rule and Authority of God , they consider not . But the last day will discover the true nature of it ; when all eyes shall see what it deserves in the judgement of God , which is according unto Righteousness . Is it a small thing for a Creature to break that Order which God at first placed him and all things in ? To cast off the Rule and Authority of God , to endeavour to dethrone him , so that he cannot continue to be the Supream Governour of all things , and Judge of all the world , unless he punish it ? Is it a small thing to set up that which hath an utter inconsistency with the Holiness and Righteousness of God , so that if it go free , God cannot be holy and righteous ? If these things will not now sink into the minds of men ; if they will not learn the severity of God in this matter from the Law , on the threatning and curse whereof he hath impressed the Image of his Holiness and Justice , as was said , they will learn it all in Hell. Why doth God thus threaten and curse sin and sinners ? Why hath he prepared an Eternity of Vengeance and Torment for them ? Is it because he would ? Nay , because it could not otherwise be , God being so Holy and Righteous as he is . Men may thank themselves for Death and Hell ; They are no more than sin hath made necessary unless God should cease to be Holy , Righteous , and the Judge of all , that they might sin freely and endlesly . And this appears most eminently in the Cross of Christ ; for God gave in him an instance of his Righteousness , and of the desert of sin . Sin being imputed unto the only Son of God , he could not be spared . If he be made sin , he must be made a curse ; If he will take away our iniquities , he must make his soul an offering for sins , and bear the punishment due unto them . Obedience in all Duties will not do it ; Intercession and Prayers will not do it , sin required another manner of Expiation . Nothing but undergoing the wrath of God , and the Curse of the Law , and therein answering what the eternal Justice of God required , will effect that End. How can God spare sin in his Enemies , who could not spare it on his only Son ? Had it been possible this Cup should have passed from him : but this could not be , and God continue Righteous . These things I say will give us an insight into the nature of sin , and the horrible provocation wherewith it is attended . And this also opens the Mysterie of the Wisdom and Love and Grace of God in the salvation of sinners . This is that which he will for ever be admired in ; A way he hath found out , to exercise Grace , and satisfie Justice , at the same time , in and by the same Person ; sin shall be punished , all sin , yet Grace exercised ; sinners shall be saved , yet Justice exalted ; all in the Cross of Christ. Verse XI , XII , XIII . THe great Reason and Ground of the Necessity of the sufferings of Christ hath been declared . It became God that he should suffer . But it doth not yet appear on what Grounds this suffering of his could be profitable or beneficial unto the Sons to be brought unto Glory . It was the sinner himself against whom the Law denounced the Judgement of death . And although the Lord Christ undertaking to be a Captain of Salvation unto the Sons of God , might be willing to suffer for them , yet what Reason is there that the Punishment of One , should be accepted for the sin of Another ? Let it be granted , that the Lord Christ had an absolute and Soveraign Power over his own Life , and all the Concernments of it , in the nature which he assumed ; as also that he was willing to undergo any sufferings that God should call him unto ; this indeed will acquit the Justice of God in giving him up unto death . But whence is it that sinners should come to be so interested in these things , as thereon to be acquitted from sin , and brought unto Glory . In these Verses the Apostle enters upon a discovery of the Reasons hereof also . He supposeth indeed , that there was a Compact and Agreement between the Father and Son in this matter ; which he afterwards expresly treateth on , Chap. 10. He supposeth also , that in his Soveraign Authority , God had made a Relaxation of the Law , as to the Person suffering , though not as to the Penalty to be suffered ; which God abundantly declared unto the Church of the Jews in all their Sacrifices , as we shall manifest . These things being supposed , the Apostle proceeds to declare the grounds of the Equity of this Substitution of Christ , in the room of the Sons , and of their Advantage by his suffering ; the Proposition whereof he layes down in these Verses , and the especial Application in those that ensue . Verse 11 , 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is no Variety in the reading of these words in any Copies ; nor do Translators differ in rendring the sense of them . The Syriack renders the last Testimony , as if the words were spoken unto God , Behold I and the children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom thou hast given unto me O God. The Aethiopick ; Wherefore they who sanctifie , and they who are sanctified are altogether ; to what purpose I cannot ghess . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Is used in this Epistle both in the Legal sense of it , to separate , consecrate , dedicate ; and in the Evangelical , to purifie , sanctifie , to make internally and really holy . It seems in this place to be used in the latter sense , though it include the former also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by just consequence , for they who are sanctified , are separated unto God. The Word then expresseth what the Lord Christ doth unto and for the Sons , as he is the Captain of their salvation : He consecrates them unto God , through the sanctification of the Spirit , and washing in his own blood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It may be of the Masculine Gender , and so denote one Person ; or of the Neuter , and so one thing ; one Mass , one common Principle ; whereof afterwards . The first Testimony is taken from , Psal. 22.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX . render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , narrab● , annuntiabo , the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more properly , than they by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In the rest of the words there is a Coincidence , the Originall being expresly rendered in them . For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be rendered simply to praise , yet it s most frequent use , when respecting God as its Object , it is to praise by Hymns or Psalms : as the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; tibi hymnos c●nam , or te hymnis celebrabo ; I will sing hymns unto thee , or praise thee with hymns ; which was the principal way of setting forth Gods praise under the Old Testament . It is not certain whence the second Testimony is taken . Some suppose it to be from Isa. 8.17 . from whence the last also is cited . The words of the Prophet there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are rendered by the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the words here used by the Apostle . But there are sundry things , that will not allow us to close with this supposal . First , The Original is not rightly rendered by the LXX . and as we shall see , the Apostles words do exactly express the Original in another place . Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is never but in this place and once more turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the LXX . but is constantly rendered by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So that it is not improbable , but that these words might be inserted into the Greek Text out of this place of the Apostle , there being some Presumptions and likelihoods , that it was the place intended by him ; especially because the next Testimony used by the Apostle , consists in the Words immediately ensuing these in the Prophet : But yet that yields another Reason against this supposition . For if the Apostle continued on the words of the Prophet , to what end should he insert in the midst of them , that constant note of proceeding unto another Testimony , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and again , especially considering , that the whole Testimony speaks to the same purpose . We shall then referr these words unto Psal. 18.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the LXX . render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will hope in him ; the Apostle more properly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ I will put my trust in him . And that that Psalm had respect unto the Lord Christ and his Kingdom , our Apostle sheweth elsewhere , by citing another Testimony out of it , concerning the calling of the Gentiles , Rom. 15.9 . Nor was the latter part of the Psalm properly fulfilled in David at all . The last Testimony is unquestionably taken out of Isa. 8.17 . where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and rendered by the LXX . as here by the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly nati , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are begotten , or born of any one , whilest they are in their tender age . But it may be rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is by the LXX . Gen. 30.36 . Chap. 32.22 . Chap. 33.1 , 2. which is children in a larger sense . Verse 11 , 12 , 13. For both he that sanctifieth , and they who are sanctified are all of one ; for which cause he is not ashamed to call them brethren ; saying , I will declare thy name unto my brethren , in the midst of the Church will I sing praise unto thee . And again , I will put my trust in him : And again , behold I and the children which God hath given me . The words contain ; First , A farther Description of the Captain of salvation , and the sons to be brought unto Glory by him , mentioned in the Verse foregoing , taken from his Office and Work towards them , and the Effect thereof upon them . He that sanctifieth , and they that are sanctified ; which is the subject of the first Proposition in these words . Secondly , An Assertion concerning them ; they are all of one . Thirdly , A natural consequence of that Assertion , which includes also the scope and design of it , He is not ashamed to call them brethren . Fourthly , The confirmation hereof by a Triple Testimony from the Old Testament . First , He describes the Captain of salvation , and the Sons to be brought unto glory , by their mutual Relation to one another in sanctification . He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that sanctifieth , and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that are sanctified . That it is the Son , the Captain of salvation , that is intended by the sanctifier , both what the Apostle affirms immediately of him and them , and the ensuing Testimonies whereby he confirms it , do make evident . And as in the Verse foregoing , giving an account why God would have Christ to suffer , he describes him by that Property of his Nature which includes a necessity of his so doing ; so setting forth the Causes on our part , of that suffering , and the grounds of our advantage thereby , he expresseth him and the children by those terms , which manifest their Relation unto one another ; and which they could not have stood in , had they not been of the same nature , as he afterwards declares . Now the same word being here used actively and passively , it must in both places be understood in the same sense , the one expressing the Effect of the other . As Christ sanctifies , so are the children sanctified . And the Act of Christ which is here intended , is that which he did for the Sons , when he suffered for them according to Gods appointment ; as v. 10. Now as was said before , to sanctifie is either to separate and to dedicate unto sacred Use , or to purifie and make real●y holy , which latter sense is here principally intended . Thus when the Apostle speaks of the effects of the Offerings of Christ for the Elect , he distinguisheth between their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or consummation , and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sanctification , Chap. 10.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by one offering he consummated or perfected the sanctified . First , He sanctifieth them , and then dedicates them unto God , so that they shall never more need any Initiation into his Favour and service . This work was the Captain of salvation designed unto ; the children that were to be brought unto glory , being in themselves unclean and unholy , and on that account separated from God , he was to purge their natures , and to make them holy , that they might be admitted into the favour of , and find acceptance with God. And for the Nature of this work , two things must be considered : ( 1. ) The Impetration of it , or the Way and Means whereby he obtained this Sanctification for them ; and ( 2. ) The Application of that Means , or real effecting of it . The first consisteth in the sufferings of Christ , and the merit thereof . Hence we are so often said to be sanctified and washed in his blood , Eph. 5.25 . Acts 20.32 . Rev. 1.5 . and his blood is said to cleanse us from all our sins , 1 John 1.7 . As it was shed for us , he procured by the merit of his Obedience therein , that those for whom it was shed , should be purged and purified , Titus 2.14 . The other consists in the effectual workings of the Spirit of Grace , communicated unto us by vertue of the bloodshedding and sufferings of Christ , as the Apostle declares , Tit. 3.4 , 5 , 6. And they who place this sanctification meerly on the Doctrine and Example of Christ , ( as Grotius on this place ) besides that they consider not at all the design and scope of the place , so they reject the principal End , and the most blessed Effect of the death and bloodshedding of the Lord Jesus . Now in this Description of the Captain of Salvation , and of the Sons , the Apostle intimates a farther necessity of his sufferings , because they were to be sanctified by him , which could no otherwise be done but by his death and bloodshedding . Having many things to observe from these Verses , we shall take them up as they offer themselves unto us in our procedure : As here : I. That all the children which are to be brought unt● glory , antecedently unto their Relation unto the Lord Christ , are polluted , defiled , separate from God. They are all to be sanctified by him , both as to their real Purification and Consecration to be Gods hallowed Portion . This for many blessed Ends the Scripture abundantly instructs us in , Tit. 3.3 . We our selves also were sometimes foolish , and disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hateful and hating of one another . A most wretched , defiled and loathsome condition , that which justly might be an Abhorrency to God , and all his holy Angels : and such indeed God describes it to be by his Prophet , Ezek. 16.5 , 6. Thou wast polluted in thy blood , and cast out in the field , to the loathing of thy Person ; Thus we were saith the Apostle ; even w● , who are now sanctified and cleansed by the means which he afterwards relates . The like description he gives of this estate , 1 Cor. 6.11 , 12. with an Assertion of the same delivery from it . We are naturally very proud , apt to please our selves in our selves ; to think of nothing less than of being polluted or defiled ; or at least not so far , but that we can wash our selves . What a hard thing is it to perswade the great men of the world , in the midst of their Ornaments , Paintings and Perfumes , that they are all over vile , leprous , loathsome and defiled ? Are they not ready to wash themselves in the blood of them who intimate any such thing unto them ? But whether men will hear or forbear , this is the condition of all men , even of the Sons of God themselves before they are washed and sanctified by Christ Jesus . And as this sets out the Infinite Love of God , in taking notice of such vile creatures as we are , and the unspeakable Condescension of the Lord Christ , with the Efficacy of his Grace in cleansing us by his blood , so it is sufficient to keep us humble in our selves , and thankful unto God all our dayes . II. That the Lord Christ is the great sanctifier of the Church . His Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sanctifier ; of which more afterwards . Thirdly , The Lord Christ the Captain of our Salvation , sanctifies every Son whom he brings unto glory . He will never glorifie an unsanctified person . The world indeed is full of an Expectation of Glory by Christ ; but of that which is indispensibly previous thereunto , they have no regard . But this the Scripture gives us as a principal Effect of the whole Mediation of Christ. Of his death , Ephes. 5.26 . Titus 2.14 . Of his communication of his Word and Spirit , John 17.19 . Titus 3.5 , 6. Of his blood-shedding in an especial manner ; 1 John 1.7 . Rom. 6.5 , 6. Rev. 5.5 . Of his Life in Heaven and Intercession for us , Col. 3.1 , 2 , 3. This he creates his people unto by his Grace , Ephes. 2.8 . excites them unto by his Promises , 2 Cor. 7.1 . and commands ; John 15.16 , 17. So that no End of the Mediation of Christ is accomplished in them who are not sanctified and made holy ; And this was necessary for him to do , on the part ( 1. ) Of God : ( 2. ) Of himself : ( 3. ) Of themselves . 1. Of God , unto whom they are to be brought in glory . He is holy ; of purer eyes than to behold iniquity : No unclean thing can stand in his presence . Holy in his nature , glorious in Holiness ; holy in his Commands , and will be sanctified in all that draw nigh unto him . And this Peter urgeth as that which requires Holiness in us , 1 Epist. 1.15 , 16. As he that hath called them is holy , so be ye holy in all manner of Conversation , because it is written ; be ye holy ; for I am holy ; and thence it is said , that Holiness becometh his house ; that is , all that draw nigh unto him ; and the Apostle sets it down as an uncontrollable Maxime , that without Holiness no man shall see God. If the Lord Christ then will bring the children unto God , he must make them Holy , or they can have no admittance into his presence , no acceptance with him ; for no unclean thing , nothing that defileth , can enter into the New Jerusalem , the place where his Holiness dwelleth . It is utterly impossible that any soul not washed with the blood of Christ , not sanctified by his Spirit and Grace , should stand in the sight of God. And this was expressed in all the typical Institutions about cleansing which God appointed unto his people of old . He did it to teach them , that unless they were sanctified , washed and cleansed from their sins , they could be admitted unto no Communion with him , nor Enjoyment of him . Neither can any serve him here , unless their consciences be purged by the blood of Christ from dead works ; nor can they come to him hereafter , unless they are washed from all their defilements . Their services here he rejects as an unclean and polluted thing , and their confidences for the future he despiseth as a presumtuous abomination . God will not divest himself of his Holiness , that he may receive , or be enjoyed by unholy creature . And the day is coming wherein poor unsanctified creatures , who think they may miss Holiness in the way to glory , shall cry out , who amongst us shall inhabit with those everlasting burnings ; for so will he appear unto all unsanctified persons . 2. Of Himself , and the Relation whereunto he takes these Sons with himself . He is their Head , and they are to be members of his body . Now he is holy , and so must they be also , or this Revelation will be very unsuitable and uncomely . A living head and dead members , a beautiful head and rotten members , how uncomely would it be ? Such a monstrous body Christ will never own . Nay , it would overthrow the whole nature of that Relation , and take away the life and form of that Union that Christ and his are brought into , as head and members . For whereas it consists in this , that the whole Head and members are animated , quickned and acted by one and the self same Spirit of life ; nor doth any thing else give Union between head and members ; if they be not sanctified by that Spirit , there can be no such Relation between them . Again , he takes them unto himself to be his Bride and Spouse . Now you know , that it was appointed of old , that if any one would take up a Captive Maid to be his Wife , she was to shave her head , and pare her nayls , and wash her self , that she might be meet for him . And the Lord Christ taking this Bride unto himself , by the conquest he hath made of her , must by Sanctification make them meet for this Relation with himself . And therefore he doth it , Ephes. 5.25 , 26. Christ loved the Church , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , v. 27. that he might present it unto himself a glorious Church , not having spot or wrinkle , or any such things , but that it should be holy and without blemish . This it became him to do , this was the End why he did it ; he sanctifieth his Church that he may present it a meet Bride or Spouse unto himself . The like may be said of all other Relations wherein the Lord Christ stands unto his people ; there is no one of them but makes their sanctification absolutely necessary . . On the part of the Children themselves ; for unless they are Regenerate , or born again , wherein the foundation of their sanctification is laid , they can by no means enter into the Kingdom of God. It is this that makes them meet for the inheritance of the Saints in light . As without it , they are not meet for their Duty , so are they not capable of their Reward . Yea , Heaven it self in the true light and notion of it , is undesirable unto an unsanctified person . Such an one , neither can , nor would enjoy God if he might . In a word , There is no one thing required of the Sons of God , that an unsanctified Person can do , no one thing promised unto them , that he can enjoy . There is surely then a woful mistake in the world . If Christ sanctifier all whom he saves , many will appear to have been mistaken in their Expectations another day . It is grown amongst us almost an Abhorrency unto all flesh , to say , that the Church of God is to holy . What though God hath promised that it should be so ; that Christ hath undertaken to make it so ; What if it be required to be so ? What if all the duties of it he rejected of God if it be not so ; it is all one ; if men be baptized whether they will or no , and outwardly profess the name of Christ , though not one of them be truly sanctified , yet they are , as it is said , the Church of Christ. Why then let them be so ; but what are they the better for it ? Are their Persons , or their Services therefore accepted with God ? Are they related or united unto Christ ? Are they under his conduct unto glory ? Are they meet for the Inheritance of the Saints in light ? not at all ; not all , not any of these things do they obtain thereby : What is it then that they get by the furious contest which they make for the Reputation of this Previledge ? Only this , that satisfying their minds by it , resting , if not p●iding themselves in it , they obtain many Advantages to stifle all convictions of their condition , and so perish unavoidably . A sad success , and son ever to be bewailed . Yet is there nothing at this day more contended for in this world , than that Christ might be thought to be a Captain of salvation unto them unto whom he is not a Sanctifier ; that he may have an unholy Church , a dead Body . These things tend neither to the glory of Christ , nor to the good of the souls of men . Let none then deceive themselves , sanctification is a qualification indispensibly necessary unto them who will be under the conduct of the Lord Christ unto salvation , to lead none to heaven but whom he sanctifies on the earth . The holy God will not receive unholy persons . This living Head will not admit of dead members , nor bring men into the possession of a glory which they neither love nor like . Secondly , Having given this description of the Captain of salvation , and of the sons to be brought unto glory , The Apostle affirms of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one , which made it meet for him to suffer , and for them to be made partakers of his sufferings . The equity hereof lies in the agreement , that he and they are of one ; which what it is , we must now enquire . The word hath this ambiguity in it , that it may be of the Masculine Gender , and denote one person ; or of the Neuter , and signifie one thing . If it relate unto the person , it may have a double interpretation . First , That it is God who is intended ; they are of one , that is God. And this may be spoken in several respects . The Son was of him by Eternal Generation , the many sons by Temporal Creation , they were made by him . Or they are all of him , he ordained him to be the Sanctifier , them to be sanctified ; Him to be the Captain of salvation , and them to be brought unto glory . And this sense the last testimony produced by the Apostles seems to give countenance unto : Behold I and the children whom God hath given unto me ; Me to be their Father , Captain , Leader ; they to be the children to be cared for , and conducted by me . And this way went most of the Antients , in their Exposition of this place . In this sense the reason yielded by the Apostle in these words , why the Captain of salvation should be made perfect by sufferings , because the sons to be brought unto glory were also to suffer , and they were all of one , both he and they , even of God. But though these things are true , yet they contain not a full reason of what the Apostle intends to prove by this assertion . For this Interpretation allows no other Relation to be expressed between Christ and the sons , than what is between him and Angels ; they are also with him of one God. And yet the Apostle afterward sheweth , that there was another Vnion and Relation between Christ and the Elect needful , that they might be saved by him , than any that was between him and Angels . And if nothing be intimated but the good pleasure of God , appointing him to be a Saviour , and them to be saved , because they were all of himself , of one God , which was sufficient to make that appointment just and righteous , then is here nothing asserted to prove the meetness of Christ to be a Saviour unto men , and not to Angels , which yet the Apostle in the following Verses expresly deduceth from hence . Secondly , If it respect a Person , it may be ex uno homine , of one man , that is , of Adam ; they are all of one common Root and stock , he and they came all of one Adam : unto him is the Genealogie of Christ referred by Luke . And as a common stock of our nature he is often called the One , the One man , Rom. 5. And this for the substance of it falls in with what will be next considered . Secondly , It may be taken in the Neuter sense , and denote one thing ; and so also it may receive a double Interpretation . First , It may denote the same mass of humane nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one and the same mass of humane nature ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is said of all mankind , that God made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one blood , Acts 17.26 . of one common principle , which gives an Alliance , Cognation , and Brotherhood unto the whole Race of Mankind . As the making of all mankind by one God gives them all a relation unto him , as saith the Apostle , We are all his off-spring ; so their being made of one blood gives them a Brotherhood among themselves . See Acts 14.15 . And this interpretation differs not in the substance of it from that last preceding ; in as much as the whole mass of humane nature had its existence in the person of Adam , only it refers not the Oneness mentioned formally unto his person , but unto the nature it self whereof he was made partaker . And this sense the Apostle farther explains , verse 14. as he also observes it , Rom. 9.5 . Secondly , By One , some understand the same spiritual nature ; the principles of spiritual life which is in Christ the Head , and the children his members . And this they say is that which is their peculiar Oneness , or being of one ; seeing all wicked men , even Reprobates , are of the same common mass of humane nature as well as the children . But yet this is not satisfactory . It is true indeed , that after the children are really sanctified , they are of one and the same spiritual nature with their Head , 1 Cor. 12.12 . and hereby are they differenced from all others . But the Apostle here treats of their being so of One , that he might be meet to suffer for them , which is antecedent unto their being sanctified , as the Cause is unto the Effect . Neither is it of any weight that the Reprobates are partakers of the same common nature with the children , seeing the Lord Christ partook of it only on the childrens account , as verse 14. And of their nature he could not be partaker , without being partaker of that which was common to them all , seeing that of one blood God made all Nations under heaven . But the bond of nature it self is in the Covenant , reckoned only unto them that shall be sanctified . It is then one common nature that is here intended : He and they are of the same nature , of one mass , of one blood . And hereby he became to be meet to suffer for them , and they to be in a capacity of enjoying the benefit of his sufferings ; which how it answers the whole design of the Apostle in this place , doth evidently appear . First , He intends to shew that the Lord Christ was meet to suffer for the children ; and this arose from hence , that he was of the same nature with them , as he afterwards at large declares . And he was meet to sanctifie them by his sufferings , as in this verse he intimates . For as in an Offering made unto the Lord of the first Fruits , of Meat , or of Meal , a parcel of the same nature with the whole was taken and offered , whereby the whole was sanctified , Levit. 2. So the Lord Jesus Christ being taken as the first fruits of the nature of the children , and offered unto God , the whole lump , or the whole nature of man in the children , that is all the Elect , is separated unto God , and effectually sanctified in their season . And this gives the ground unto all the testimonies which the Apostle produceth unto his purpose out of the Old Testament . For being thus of one nature with them , he is not ashamed to call them brethren , as he proves from Psal. 22. For although it be true , that as brethren is a term of spiritual cognation and love , he calls them not so until they are made partakers of his Spirit , and of the same spiritual nature that is in him ; yet the first foundation of this Appellation lies in his participation of the same nature with them , without which , however he might love them , he could not properly call them Brethren . Also his participation of their nature , was that which brought him into such a condition , as wherein it was needful for him to put his trust in God , and to look for deliverance from hi● in a time of danger , which the Apostle proves in the second place by a testimony out of Psal. 18. which could not in any sense have been said of Christ , had he not been partaker of that nature , which is exposed unto all kind of wants and troubles , with outward streights and oppositions , which the nature of Angels is not . And as his being thus of One with us made him our Brother , and placed him in that condition with us , wherein it was necessary for him to put his trust in God for deliverance , so being the principal Head and first Fruits of our nature , and therein the Author and finisher of our salvation , he is a Father unto us , and we are his children , which the Apostle proveth by his last testimony from Isa. 8. Behold I and the children which the Lord hath given unto me . And further upon the close of these testimonies , the Apostle assumes again his Proposition , and asserts it unto the same purpose , verse 14. shewing in what sense he and the children were of one , namely in their mutual participation of flesh and blood . And thus this interpretation of the word will sufficiently bear the whole weight of the Apostles Argument and Inferences . But if any one list to extend the word farther , and to comprize in it the manifold Relation that is between Christ and his Members , I shall not contend about it . There may be in it , 1. Their being of one God , designing him and them to be one mystical body , one Church , he the Head , they the Members . 2. Their taking into one Covenant , made originally with him , and exemplified in them . 3. Their being of one common principle of humane nature . 4. Disigned unto a manifold spiritual union in respect of that new nature which the children receive from him , with every other thing that concurs to serve the union and relation between them ; but that which we have insisted on is principally intended , and to be so considered by us . And we might teach from hence , that , III. The agreement of Christ and the Elect in one common nature , is the foundation of his fitness to be an Undertaker on their behalf , and of the equity of their being made partakers of the benefits of his Mediation : But that this will occur unto us again more fully , verse 14. And by all this doth the Apostle discover unto the Hebrews the unreasonableness of their offence at the affl●cted condition and sufferings of the Messiah . He had minded them of the work that he had to do , which was to save his Elect by a spiritual and eternal salvation . He had also intimated what was their condition by nature , wherein they were unclean , unsanctifi'd , separate from God. And withall had made known what the Justice of God , as the Supreme Governour and Judge of all required , that sinners might be saved . He now minds them of the Union that was between him and them , whereby he became fit to suffer for them , as that they might enjoy the blessed effects thereof in deliverance and salvation . Thirdly , The Apostle lays down an Inference from his preceding assertion , in those words , For which cause he is not ashamed to call them brethren . In which words we have 1. The respect of that which is here affirmed unto the assertion fore-going ; for which cause . 2. The thing it self affirmed , which is , That the Lord Christ calls the sons to be brought unto glory , his brethren . 3. The manner of his so doing , he is not ashamed to call them so . And herein also the Apostle , according to his wonted way of proceeding , which we have often observed , makes a transition towards somewhat else which he had in design , namely the Prophetical Office of Christ , as we shall see afterwards . For which cause ; that is , because they are of one , partakers of one common nature ; He calls them brethren . This gives a rightful foundation unto that Appellation : Hereon is built that relation which is between him and them . It is true , there is more required to perfect the relation of Brotherhood between him and them , than meerly their being of one ; but it is so far established from hence , that he was meet to suffer for them , to sanctifie and save them . And without this there could have been no such relation . Now his calling of them Brethren doth both declare , that they are so , and also that he owns them and avouches them as such . But whereas it may be said , that although they are thus of one in respect of their common nature , yet upon sundry other accounts he is so glorious , and they are so vile and miserable , that he might justly disavow this cognation , and reject them as strangers ; The Apostle tells us it is otherwise , and that passing by all other distances between them , and setting aside the consideration of their unworthiness , for which he might justly disavow them , and remembring wherefore he was of one with them , he is not ashamed to call them brethren . There may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , and the contrary asserted to that which is denied ; he is not ashamed , that is willingly , cheerfully , and readily he doth it . But I rather look upon it as an expression of condescension and love ; and herein doth the Apostle shew the use of what he taught before , that they were of one , namely that thereby they became Brethren , he meet to suffer for them , and they meet to be saved by him . What in all this the Apostle confirms by the ensuing testimonies , we shall see in the explication of them ; in the mean time we may learn for our own instruction , IV. That notwithstanding the union of nature which is between the Son of God incarnate the Sanctifier , and the children that are to be sanctified , there is in respect of their Persons as inconceivable distance between them , so that it is a marvellous condescension in him to call them brethren . He is not ashamed to call them so , though considering what himself is , and what they are , it should seem that he might justly be so . The same expression for the like reasons is used concerning Gods owning his people in covenant , chap. 11.16 . Wherefore God is not ashamed to be called their God. And this distance between Christ and us , which makes his condescension so marvellous , relates unto a four-fold head . First , The immunity of the nature wherein he was of one with us in his Person , from all sin . He was made like unto us in all things , sin excepted . The nature of man in every other individual person is defiled with , and debased by sin . We are every one gone astray , and are become altogether filthy or abhominable . This sets us at no small distance from him . Humane nature defiled with sin , is farther distanced from the same nature as pure and holy , in worth and excellency , than the meanest worm is from the most glorious Angel. Nothing but sin casts the creature out of its own place , and puts it into another distance from God than it hath by being a creature . This is a debasement unto hell , as the Prophet speaks , Thou didst debase thy self-even unto hell , Isa. 57.9 . And therefore the condescension of God unto us in Christ is set out by his regarding of us , when we were enemies unto him , Rom. 5.10 . that is , whilst we were sinners , as verse 8. This had cast us into hell it self , at the most inconceivable distance from him . Yet this hindred not him , who was holy , harmless , undefiled , separate from sinners , to own us as his brethren . He says not with those proud hypocrites in the Prophet , Stand farther off , I am holier than you ; but he comes unto us , and takes us by the hand in his love , to deliver us from this condition . Secondly , We are in this nature obnoxious unto all miseries in this world , and that which is to come . Man now is born to trouble , all the trouble that sin can deserve , or a provoked God inflict ; his misery is great upon him , and that growing and endless . He , justly in himself , free from all , obnoxious to nothing that was grievous or irksome , no more than the Angels in heaven , or Adam in Paradise . Poena noxam sequitur , Punishment and trouble follow guilt only , naturally . He did no sin , nor was there guile found in his mouth ; so that God was always well pleased with him . What ever of hardship or difficulty he underwent , it was for us , and not for himself . Might not he have left us to perish in our condition , and freely enjoyed his own ? We see how unapt those who are in prosperity , full and rich , are to take notice of their nearest Relations in poverty misery and distress : and who among them would do so , if it would cast them into the state of those who are already miserable ? yet so it did the Lord Christ. His calling us brethren , and owning of us , made him instantly obnoxious unto all the miseries , the guilt whereof we had contracted upon our selves . The owning of his alliance unto us cost him , as it were , all he was worth ; for being rich , for our sakes he became poor . He came into the prison , and into the furnace to own us . And this also renders his condescension marvellous . Thirdly , He is inconceivably distanced from us , in respect of that Place and Dignity which he was designed unto . This , as we have shewed at large , was to be Lord of all , with absolute sovereign authority over the whole Creation of God. We are poor abjects , who either have not bread to eat , or have no good right to eat that which we meet withall . Sin hath set the whole Creation against us . And if Mephibosheth thought it a great condescension in David on his Throne , to take notice of him being poor , who was yet the son of Jonathan , what is it in this King of Kings to own us for Brethren in our vile and low condition . Thoughts of his glorious Exaltation will put a lustre on his condescension in this matter . Fourthly , He is infinitely distanced from us in his Person , in respect of his Divine Nature , wherein he is and was God over all , blessed for ever . He did not so become man , as to cease to be God. Though he drew a vail over his infinite Glory , yet he parted not with it . He who calls us Brethren , who suffered for us , who died for us , was God still in all these things . The condescension of Christ in this respect the Apostle in an especial manner insists upon , and improves , Phil. 2.5 , 6 , 7 , 8 , 9 , 10 , 11. That he who in himself is thus over all , eternally blessed , holy , powerful , should take us poor worms of the earth into this Relation with himself , and avow us for his brethren , as it is not easie to be believed , so it is for ever to be admired . And these are some of the heads of that distance which is between Christ and us . Notwithstanding his participation of the same nature with us ; yet such was his love unto us , such his constancy in the pursuit of the design and purpose of his Father , in bringing many sons unto glory , that he over-looks as it were them all , and is not ashamed to call us brethren . And if he will do this because he is of one with us , because a foundation of this relation is laid in his participation of our nature ; how much more will he continue so to do , when he hath perfected this Relation by the communication of his Spirit . And this is a ground of unspeakable consolation unto Believers , with supportment in every condition . No unworthiness in them , no misery upon them , shall ever hinder the Lord Christ from owning them , and open avowing them to be his Brethren . He is a Brother born for the day of trouble , a Redeemer for the f●iendless and fatherless . Let their miseries be what they will , he will be ashamed of none but of them who are ashamed of him and his ways , when persecuted and reproached . A little while will clear up great mistakes ; all the world shall see at the last day whom Christ will own : and it will be a great surprisal when men shall hear him call them brethren , whom they hate , and esteem as the off-scouring of all things . He doth it indeed already by his Word , but they will not attend thereunto . But at the last day they shall both see and hear whether they will or no. And herein , I say , lies the great consolation of Believers . The world rejects them , it may be their own Relations despise them , they are persecuted , hated , reproached ; but the Lord Christ is not ashamed of them . He will not pass by them because they are poor , and in rags , it may be reckoned as he himself was for them , among malefactors . They may see also the Wisdom , Grace , and Love of God in this matter . His great design in the Incarnation of his Son was to bring him into that condition , wherein he might naturally care for them as their Brother , that he might not be ashamed of them , but be sensible of their wants , their state and condition in all things , and so be always ready and meet to relieve them . Let the World now take its course , and the men thereof do their worst ; let Sathan rage , and the powers of hell be stirred up against them ; let them load them with reproaches and scorn , and cover them all over with the filth and dirt of their false imputations ; let them bring them into rags , into dungeons , unto death ; Christ comes in the midst of all this confusion and says , Surely these are my Brethren , the children of my Father , and he becomes their Saviour . And this is a stable foundation of comfort and supportment in every condition . And are we not taught our duty also herein , namely not to be ashamed of him , or his Gospel , or any one that bears his image . The Lord Christ is now himself in that condition , that even the worst of men esteem it an honour to own him , when indeed they are no less ashamed of him , than they would have been when he was carrying his Cross upon his shoulders , or hanging upon the tree . For every thing that he hath in this world they are ashamed ; his Gospel , his Ways , his Worship , his Spirit , his Saints , they are all of them the objects of their scorn ; and in these things it is , that the Lord Christ may be truly honoured or be despised . For those thoughts which men have of his present glory , abstracting from these things , he is not concerned in them ; they are all exercised about an imaginary Christ , that is inconcerned in the Word and Spirit of the Lord Jesus . These are the things when we are not to be ashamed of him . See Rom. 1.16 . 2 Tim. 1.16 . chap. 4.16 . That which remaineth of these Verses consisteth in the testimonies which the Apostle produceth out of the Old Testament in the confirmation of what he had taught and asserted . And two things are to be considered concerning them ; the end for which they are produced , and the especial importance of the words contained in them . The first he mentions is from Psal. 22.22 . I will declare thy name unto my brethren , in the midst of the congregation will I sing praise unto thee . The end why the Apostle produceth this testimony , is to confirm what he had said immediately before , namely that with respect unto his being one with the children , Christ owns them for his brethren ; for this he doth expresly in this place . And we are to take notice that the Apostle in the use of these testimonies , doth not observe any order , so that one of them should confirm one part , and another part of his assertion , in the order wherein he had laid them down ; it sufficeth him , that his whole intendment in all the parts of it , is confirmed in and by them all , one having a more especial respect unto one part than another . In this first it is clear , that he proves what he had immediately before affirmed , namely that the Lord Christ owns the children for his brethren , because of their common interest in the same nature . And there needs nothing to evince the pertinency of this testimony , but only to shew that it is the Messiah which speaketh in that Psalm , and whose words these are , which we have done fully already in our Prolegomena . For the Explication of the words themselves , we may consider the two-fold Ac●or Duty that the Lord Christ takes upon himself in them ; first , that he will declare the Name of God unto his brethren ; and , secondly , that he would celebrate him with praises in the congregation . In the former we must enquire what is meant by the Name of God , and then how it is or was declared by Jesus Christ. This expression , the Name of God is variously used . Sometimes it denotes the Being of God , God himself ; sometimes his Attributes , his Excellencies or Divine Perfections , some one or more of them . As it is proposed unto sinners as an object for their Faith , Trust , and Love , it denotes in an especial manner his Love , Grace , and Goodness , that in himself he is good , gracious and merciful , Isa. 50.10 . And withall it intimates what God requires of them towards whom he is so good and gracious . This Name of God is unknown to men by nature ; so is the way and means whereby he will communicate his Goodness and Grace unto them . And this is the Name of God here intended , which the Lord Jesus manifested unto the men given him out of the world , Joh. 17.5 . which is the same with his declaring the Father , whom no man hath seen at any time , Joh. 1.18 . This is that Name of God which the Lord Jesus Christ had experience of in his sufferings , and the manifestation whereof unto his Brethren he had procured thereby . Hereof he says in the Psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will declare it , recount it in order , number the particulars that belong unto it , and so distinctly and evidently make it known . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will make it known as a messenger , sent from thee and by thee . And there are two ways whereby the Lord Christ declared this Name of God. 1. In his own Person , and that both before and after his sufferings ; for although it be mentioned here , as a work that ensued his death , yet is it not exclusive of his teachings before his suffering ; because they also were built upon the supposition thereof . Thus in the dayes of his flesh , he instructed his Disciples and preached the Gospel in the Synagogues of the Jews , and in the Temple , declaring the name of God unto them . So also after his Resurrection , he conferred with his Apostles about the Kingdom of God , Acts 1. ( 2. ) By his Spirit : and that both in the Effusion of it upon his Disciples enabling them personally to preach the Gospel unto the men of their own generation , and in the Inspiration of some of them , enabling them to commit the Truth unto writing for the Instruction of the Elect unto the end of the world . And herein doth the Apostle according unto his wonted manner , not only confirm what he had before delivered , but make way for what he had farther to instruct the Hebrews in ; namely , the Prophetical Office of Christ , as he is the great Revealer of the Will of God and Teacher of the Church , which he professedly insists upon in the beginning of the next Chapter . In the second part of this first Testimony , is declared farther : ( 1 ) What Christ will moreover do ; He will sing praises unto God , and ( 2. ) Where he will do it ; in the midst of the Congregation . The Expression of both these is accommodated unto the Declaration of Gods Name , and praising of him in the Temple . The singing of Hymns of praise unto God in the great Congregation was then a principal part of his Worship . And in the first Expression two things are observable . ( 1. ) What Christ undertakes to do , and that is to praise God. Now this is only Exegetical of what went before . He would praise God by declaring his name . There is no way whereby the Praise of God may be celebrated , like that of declaring his Grace , Goodness , and love unto men , whereby they may be won to believe and trust in him ; whence Glory redounds unto him . ( 2. ) The chearfulness and alacrity of the Spirit of Christ in this work , he would do it as with Joy and Singing ; with such a frame of heart , as was required in them , who were to sing the praises of God in the great Assemblies in the Temple . ( 2. ) Where would he do this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the midst of the Congregation ; the great Congregation as he calls it , v. 25. that is , the great Assembly of the people in the Temple . And this was a Type of the whole Church of the Elect under the New Testament . The Lord Christ in his own Person , by his Spirit , in his Apostles , and his Word , by all his Messengers unto the end of the world , setting forth the Love , Grace , Goodness and Mercy of God in him the Mediator , sets forth the praise of God in the midst of the Congregation . I shall only add , that whereas singing of hymns unto God was an especial part of the Instituted Worship under the Old Testament , to whose use these Expressions are accommodated , it is evident that the Lord Christ hath eminently set forth this praise of God in his Institution of Worship under the New Testament , wherein God will ever be glorified and praised . This was that which the Lord Christ engaged to do upon the Issue of his sufferings ; and we m●y propose it unto our Example and Instruction : namely , V. That which was principally in the heart of Christ upon his sufferings , was to declare and manifest the Love , Grace and Good will of God unto men , that they might come to an Acquaintance with him and Acceptance before him . There are two things in the Psalm , and the words that manifest how much this was upon the heart of Christ. The most part of the Psalm containeth the great confl●ct that he had with his sufferings , and the Displeasure of God against sin declared therein . He is no sooner delivered from thence , but instantly he engageth in this work . As he lands upon the shore from that Tempest wherein he was tossed in his Passion , he cryes out , I will declare thy name unto my brethren , in the midst of the Congregation will I sing praise unto thee . And thus we find , that upon his Resurrection he did not immediately ascend into glory , but first declared the name of God unto his Apostles and Disciples : and then took order that by them it should be declared and published to all the world . This was upon his Spirit , and he entered not into his glorious Rest untill he had performed it . The words themselves also do evidence it , in that Expression of celebrating Gods name with hymns , with singing . It was a joy of heart unto him to be engaged in this work . Singing is the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , James 5.13 . of them that are in a glad , free , rejoycing condition . So was the Lord Christ in this work . He rejoyced of old with the very thoughts of this work , Prov. 8.30 , 31. Isa. 61.1 , 2 , 3. And it was one of the glorious Promises that were made unto him upon his undertaking the work of our Salvation ; that he should declare or preach the Gospel , and the name of God therein unto the Conversion of Jews and Gentiles , Isa. 49.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. He rejoyced therefore greatly to do it ; and that , First , Because herein consisted the Manifestation and Exaltation of the glory of God which he principally in his whole work aimed at . He came to do the will , and thereby to set forth the glory of the Father . By and in him God designed to make his glory known ; the glory of his Love and Grace in sending him ; the glory of his Justice and faithfulness in his sufferings ; the glory of his Mercy in the Reconciliation and Pardon of sinners ; the glory of his Wisdom in the whole Mysterie of his Mediation ; and the glory together of all his Eternal Excellencies in bringing his Sons unto the everlasting Enjoyment of him . Now nothing of all this could have been made known , unless the Lord Christ had taken upon him to preach the Gospel and declare the name of God. Without this , what ever else he had done or suffered , had been lost as unto the interest of the glory of God. This then being that which he principally aymed at , this design must needs be greatly in his mind : He took care that so great Glory , built on so great a foundation as his Incarnation and Mediation , should not be lost . His other work was necessary , but this was a Joy of heart and soul unto him . Secondly , The Salvation of the Sons to be brought unto glory , with all their Interest in the Benefit of his sufferings depended on this work of his . How much he sought that , his whole work declares . For their sakes it was , that he came down from Heaven , and was made flesh and dwelt amongst them ; for their sakes did he undergo all the miseries that the world could cast upon him ; for their sakes did he undergo the Curse of the Law , and wrestle with the Displeasure and Wrath of God against sin . And all this seemed as it were little unto him , for the love he bar● them , as Jacobs hard service did to him for his love unto Rachel . Now after he had done all this for them , unless he had declared the Name of God unto them in the Gospel , they could have had no Benefit by it . For if they believe not , they cannot be saved . And how should they believe without the word ; and how , or whence could they hear the word , unless it had been preached unto them . They could not of themselves have known any thing of that name of God , which is their life and salvation . Some men talk of I know not what Declaration of Gods Name , Nature and Glory , by the works of Nature and Providence ; but if the Lord Christ had not indeed revealed , declared and preached these things , these Disputers themselves would not have been in any other Condition than all mankind is , who are left unto those Teachers , which is most dark and miserable . The Lord Christ knew , that without his performance of this work , not one of the Sons , the conduct of whom to glory he had undertaken , could ever have been brought unto the knowledge of the name of God , or unto faith in him , or obedience unto him , which made him earnestly and heartily engage into it . Thirdly , Hereon depended his own Glory also . His Elect were to be gathered unto him ; in , among , and over them was his glorious Kingdom to be erected . Without their Conversion unto God , this could not be done . In the state of nature they also are children of Wrath , and belong to the Kingdom of Satan . And this Declaration of the name of God , is the great Way and means of their Calling , Conversion , and Translating from the power of Satan into his Kingdom . The Gospel is the Rod of his strength , whereby his people are made willing in the day of his power . In brief , the gathering of his Church , the setting up of his Kingdom , the establishment of his Throne , the setting of the Crown upon his head , depend wholly on his declaring the name of God in the preaching of the Gospel . Seeing therefore that the glory of God which he aimed at , the salvation of the Sons which he sought for , and the Honour of his Kingdom which was promised unto him , do all depend on this Work , it is no wonder , if his Heart were full of it , and that he rejoyced to be engaged in it . And this Frame of heart ought to be in them , who under him are called unto this work . The work it self we see is noble and excellent ; such as the Lord Christ carried in his Eye through all his sufferings , as that whereby they were to be rendered useful unto the glory of God , and the souls of men . And by his Rejoycing to be engaged in it , he hath set a Pattern unto them , whom he calls to the same Employment . Where men undertake it for filthy lucre , for self Ends , and carnal Respects , this is not to follow the Example of Christ , nor to serve him but their own bellies : Zeal for the glory of God , Compassion for the souls of men , Love to the Honour and Exaltation of Christ , ought to be the principles of men in this undertaking . Moreover , the Lord Christ by declaring , that he will set forth the praise of God in the Church , manifests what is the Duty of the Church it self ; namely , to praise God for the work of his Love and Grace in our Redemption by Christ Jesus . This he promiseth to go before them in ; and what he leads them unto , is by them to be persisted in . This is indeed the very End of gathering the Church , and of all the Duties that are performed therein , and thereby . The Church is called unto the glory of the Grace of God , Ephes. 1.6 . that it may be set forth in them , and by them . This is the End of the Institution of all Ordinances of Worship in the Church , Ephes. 3.8 , 9 , 10. And in them do they set forth the Praises of God unto men and Angels . This is the Tendency of Prayer , the Work of Faith , the fruit of Obedience . It is a fond imagination which some have fallen upon , that God is not praised in the Church for the work of Redemption , unless it be done by Words and Hymns particularly expressing it . All Praying , all Preaching , all Administration of Ordinances , all our Faith , all our Obedience if ordered aright , are nothing but giving glory to God , for his Love and Grace in Christ Jesus in a due and acceptable manner . And this is that which ought to be in our design in all our Worship of God , especially in what we perform in the Church . To set forth his praise , to declare his name , to give glory unto him by believing , and the profession of our faith , is the End of all we do . And this is the first Testimony produced by our Apostle . His next is taken from Psalm . 18.2 . I will put my trust in him . The whole Psalm literally respects David , with his Streights and Deliverances : not absolutely , but as he was a Type of Christ. That he was so , the Jews cannot deny ; seeing the Messiah is promised on that account under the name of David . And the close of the Psalm treating of the calling of the Gentiles , as a fruit of his deliverance from sufferings , manifest him principally to be intended . And that which the Apostle intends to prove by this Testimony , is , that he was really and truly of one with the Sons to be brought unto glory : and that he doth from hence , inasmuch as he was made and brought into that condition , wherein it was necessary for him to trust in God , and act in that Dependance upon him , which the nature of man whilest exposed unto Troubles doth indispensibility require : Had he been only God , this could have been spoken of him . Neither is the nature of Angels exposed to such Dangers and Troubles , as to make it necessary for them to betake themselves unto Gods Protection with respect thereunto . And this the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by the Psalmist properly signifies ; to betake a mans self unto the Care and Protection of another , as Psal. 2. ult . This then the condition of the Lord Christ required , and this he did perform in all Troubles and Difficulties , that he had contended withal ; He put his trust in God , as Isa. 50.8 , 9. Psal. 22.19 . And this evinceth him to have been truly and really of one with the children , his brethren ; seeing it was his Duty no less than it is theirs , to depend on God in troubles and distresses ; And in vain doth Schlictingius hence endeavour to prove , that Christ was the Son of God by Grace only , because he is said to depend on him , which if he had been God by nature he could not do . True , if he had been God only ; but the Apostle is now proving , that he was man also ; like unto us in all things sin only excepted . And as such his duty it was , in all streights to betake himself by faith unto the care and protection of God. And some things may hence also be briefly observed : As , 1. That the Lord Christ the Captain of our salvation , was exposed in the dayes of his flesh , unto great Difficulties , Anxiety of mind , Dangers and Troubles . This is included in what he here affirms about putting his trust in God. And they were all typified out by the great sufferings of David before he came unto his Kingdom . In the consideration of the sufferings of Christ , men commonly fix their thoughts solely unto his Death . And indeed therein was a Recapitulation of all that he had before undergone , with an addition of the Wrath of God. But yet neither are the sufferings of his Life to be disregarded . Such they were as made his whole Pilgrimage on the earth dangerous and dolorous . There was upon him a confluence of every thing that is evil or troublesome unto Humane Nature . And herein is he principally our Example ; at least so far , that we should think no kind of sufferings strange unto us . 2. The Lord Christ in all his Perplexities and troubles , betook himself unto the protection of God , trusting in him . See Isa. 50.7 , 8. And he alwayes made an open Profession of this trust , insomuch as that his Enemies reproached him with it in his greatest distress , Matth. 27.39 . But this was his Course , this was his Refuge , wherein at length he had blessed and glorious success . 3. He both suffered and trusted as our Head and President . What he did in both these kinds he calls us unto . As he did , so must we , undergo Perplexities and Dangers in the course of our Pilgrimage . The Scripture abounds with Instructions unto this purpose , and Experience confims it . And Professors of the Gospel do but indulge unto pleasing dreams , when they fancy any other condition in this world unto themselves . They would not be willing , I suppose to purchase it , at the price of Inconformity unto Jesus Christ. And he is a President unto us in trusting , as well as in suffering . As he betook himself unto the protection of God , so should we do also ; and we shall have the same blessed success with him . There remains yet one Testimony more , which we shall briefly pass through the consideration of . Behold I and the children which God hath given me . It is taken from Isa. 8.18 . That it was a Prophecy of Christ which is there insisted on , we have proved at large in our Prolegomena ; so that we need not here again farther to discourse that matter . That which the Apostle aims at in the citation of this Testimony is farther to confirm the Vnion in nature , and the Relation that ensues thereupon , between the Captain of salvation , and the Sons to be brought unto glory . Now as this is such , that thereon he calls them Brethren , and came into the same condition of trouble with them , so they are by the Grant and Appointment of God , his children . Being of the same nature with them , and so meet to become a common Parent unto them all , God by an act of Soveraign Grace , gives them unto him for his children . This is the aim of the Apostle , in the use of this Testimony unto his present purpose . In the words themselves we may consider , First , That God gives all the Sons that are to be brought unto glory , to Jesus Christ. The Lord hath given them unto me . Thine they were , saith he , and thou gavest them unto me , John 17.6 . God having separated them , as his peculiar Portion in the Eternal Counsel of his Will , gives them unto the Son to take care of them , that they may be preserved and brought unto the glory that he had designed for them . And this work he testifies that he undertook , so that none of them shall be lost , but that what ever difficulties they may pass through , he will raise them up at the last day , and give them an entrance into Life and Immortality . Secondly , He gives them to him as his children to be provided for ; and to have an Inheritance purchased for them , that they may become Heirs of God and Coheirs with himself . Adam was their first Parent by nature ; and in him they lost that Inheritance , which they might have expected by the Law of their Creation . They are threrefore given to the second Adam as their Parent by Grace , to have an inheritance provided for them , which accordingly he hath purchased with the Price of his Blood. Thirdly , That the Lord Christ is satisfied with , and rejoyceth in the portion given him of his Father , his Children his Redeemed ones . This the manner of the Expression informs us in . Behold I and the children ; though he considers himself and them at that time as signs and wonders to be spoken against . He rejoyceth in his Portion , and doth not call it Chabul , as Hiram did the Cities given him of Solomon , because they displeased him . He is not only satisfied upon the sight of the travail of his soul , Isa. 53.11 . but glorieth also , that the lines are fallen unto him in pleasantnesses , that he hath a goodly heritage , Psal. 16.6 . Such was his Love , such was his Grace , for we in our selves are a people not to be desired . Fourthly , That the Lord Jesus assumes the children given him of his Father into the same condition with himself , both as to Life and Eternity . I and the children ; as he is , so are they ; His lot is their lot ; his God is their God , his Father their Father ; and his Glory shall be theirs . Fifthly , From the Context of the words in the Prophet , expressing the separation of Christ and the Children from the world , and all the Hypocrites therein combined together in the pursuit of their sinful courses ; we are taught , that Christ and believers are in the same Covenant , confederate to trust in God in difficulties and troubles , in opposition unto all the confederacies of the men of the world , for their carnal security . And thus by this Triple Testimony hath the Apostle both confirmed his foregoing Assertion ; and farther manifested the Relation that is between the children to be brought unto Glory , and the Captain of their salvation , whereby it became righteous that he should suffer for them , and meet that they should enjoy the benefit of his sufferings ; which he more fully expresseth in the following Verses . Verse XIV , XV. THe Vnion of Christ and the Children in their Relation unto one common root and participation of the same nature being asserted , the Apostle proceeds to declare the Ends , Use and Necessity of that Vnion , in respect of the Work which God had designed him unto , and the Ends which he had to accomplish thereby . Of these , Two he layeth down in these two Verses , namely , the Destruction of the Devil , and the Delivery thereby of them that were in Bondage by Reason of Death ; neither of which could have been wrought , nor effected , but by the Death of the Captain of salvation ; which he could not have undergone , nor would , what he could otherwise have done , been profitable unto them , had he not been of the same nature with the children ; as will appear in the opening of the words themselves . Verse 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , V.L. Quia ergo ; Bez. quoniam ergo ; because therefore : Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for seeing ; or for because , Eras. Posteaquam igitur ; Ours ; forasmuch then . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , postquam , ex quo tempore ; from whence ; so as to express no Causality as to that which follows , but only the Precedency of that which it relates unto . But it is not in that sense used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which here is subjoyned ; but , quoniam , quandoquidem ; the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( therefore ) plainly expressing a Causality ; they are well rendered by ours ; Forasmuch then , or therefore . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . V.L. pueri communicaverunt carni & sanguini : The children communicated in flesh and blood . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the sons were partakers ; or do partake : Eras. Commercium habent cum carne & sanguine : have communion or commerce with flesh and blood . Bez. Pueri participes sunt carnis & sanguinis ; the children are partakers of flesh and blood ; as Ours . The Vulgar expresseth the time past , which the Original requireth . Aethiopick , He made his children partakers of his flesh and blood : with respect as it should seem to the Sacrament of the Eucharist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , V.L. Et ipse similiter ( consimiliter A.M. ) participavit eisdem . Bez. Ipse quoque consimiliter particeps factus est eorundem ; as ours ; He also himself took part of the same . And the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he himself also , in the same likeness ( or manner ) was partaker , or partook in the same , or self same things . Arab. He also like unto them , partook in the properties of the same . That is , truly partook of Flesh and Blood in all their Natural or Essential Properties . Aethiop . And he also was made as a brother unto them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ut per mortem suam ; that by his own death , properly as to the sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , V.L. destrueret ; all other Latin Translations , aboleret : that he might destroy : so ours : but to destroy respects the Person ; abolere , in the first place the Power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; eum qui tenebat mortis imperium . Syr. Eras. Vul. him that held , or had the rule of death . Bez. eum penes quem est mortis robur ; him that had the power of death . Aethiop . the Prince of death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is Satan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; V. & liberaret eos . Bez. & liberos redderet eos ; and free them , and make them free Syr. and loose them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Per omne vivere suum . Whilest they lived : All their lives . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Obnoxii erant servituti : Bez. Mancipati erant servituti ; properly , damnates erant servitutis ; obnoxious , subject unto b●ndage . Forasmuch then as the Children are partakers of flesh and blood . This Expression is not elsewhere used in the Scripture : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to have any thing what ever in Common with another : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is he who hath nothing in fellowship or common with others . And this word is used in reference unto all sorts of things ; Good and Bad ; as Nature , Life , Actions , Qualities , Works . Here it intimateth the common and equal share of the Children in the things spoken of . They are equally common to all . These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Flesh and Blood ; That is , Humane Nature , liable to Death , Misery , Destruction . Some would have not the nature of man , but the frail and weak Condition of mankind to be intended in this Expression . So Eniedinus ; and after him Grotius , who refers us to Chap. 5.7 . 1 Tim. 3.16 . 2 Cor. 4.11 . for the confirmation of this sense . But in none of those places is there mention of Flesh and Blood , as here ; but only of flesh , which word is variously used both in the Old Testament and New. Yet in all the places referred unto , it is taken not for the Quality of Humane Life , as it is infirm and weak , but for humane nature it self wnich is so ; as concerning that of 1 Tim. 3.16 . it hath at large been declared . And the design of the place rejects this Gloss , which was invented , only to defeat the Testimony given in these words unto the Incarnation of the Son of God. For the Apostle adds a Reason in these Verses , why the Lord Christ was so to be of one with the children , as to take upon himself their nature , which is , because that was subject unto death , which for them he was to undergo . And Flesh and Blood are here only mentioned , though they compleat not Humane Nature without a Rational Soul , because in , and by them it is , that our Nature is subject unto death . We may only farther observe , that the Apostle having especial regard unto the Saints under the Old Testament , expresseth their Participation of flesh and blood in the Preterperfect Tense ; or time past ; which by Proportion is to be extended to all that believe in Christ ; unless we shall say , that he hath respect unto the common interest of all mankind in the same nature , in the root of it ; whence God is said , of one blood to have made them all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we see is rendered by Interpreters ; similiter , consimiliter codem modo ; ad eandem similitudinem : That is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; likewise , or , after the same manner . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 17. every way like . Here it is restrained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same , that is , flesh and blood ; Humane Nature ; as to the Humane Nature , he was every way , as the children . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Partem habuit ; particeps erat ; he took part . And in the use of this Word , the Dative Case of the Person is still understood , and sometimes expressed . So Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he might share or partake in the same acts with them . And it is here also understood ; That he might partake with them of flesh and blood . And the Apostle purposely changeth the word from that which he had before used concerning the children : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they had Humane Nature in common ; they were men , and that was all ; having no Existence but in and by that nature . Concerning him he had before proved , that he had a Divine Nature on the account whereof he was more excellent than the Angels ; And here he sayes of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Existing in his Divine Nature , he moreover took part of that nature with them ; which makes a difference between their Persons , though as to Humane Nature they were every way alike ; and this removes the exception of Schlictingius , or Crellius , that he is no more said to be incarnate than the children . That by death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This word is peculiar to Paul : He useth it almost in all his Epistles , and that frequently . Elsewhere it occurs but once in the New Testament , Luke 13.17 . and that in a sense , whereunto by him it is not applyed . That which he usually intends in this word , is to make a thing or person to cease as to its present condition , and not to be what it was . So Rom. 3.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall their unbelief make the faith of God of none effect ? cause it to cease , render the promise useless ? And v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; do we make the Law void by faith ? take away its use and End , Chap. 4.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the promise is made ineffectual , Chap. 7.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; If her husband is dead , she is freed from the Law : The Law of the Husband hath no more power over her . So v. 6. 1 Cor. 13.8 , 10 , 11. Chap. 15.24 , 26. 2 Cor. 3.10 , 13. Gal. 3.17 . Chap. 5.4 , 11. Ephes. 2.15 . The Intention of the Apostle in this word , is , the making of any thing to cease , or to be void as to its former Power and Efficacy ; not to remove , annihilate , or destroy the Essence or Being of it . And the Expression here used is to the same purpose , with that in Psalm 8.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to quiet or make to cease the enemy and self-avenger . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly vis , robur , potentia ; Force , Strength , Power , like that of Arms , or Armies in battle . And sometimes it is used for Rule , Empire , and Authority . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be in Place of Power ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be able to dispose of what it relates unto . And in both senses we shall see that the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of death . Now there is not any notion under which the Devil is more known unto , or spoken of among the Jews , than this of his having the power of death : his common appellation among them is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Angel of death . And they call him Samael also . So the Targum of Jonathan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 3.6 . And the woman saw Samael the Angel of death . And Maimon : More Nebu. lib. 2. cap. 30. tells us from the Midrash , that Samael rode upon the Serpent when he deceived Eve ; that is , used him as his instrument in that work . And most of them acknowledge Sathan to be principally intended in the temptation of Eve , though Aben Ezra deny it in his Comment on the words , and dispute against it . And he addes , that by Samael , the Angel of death , they understand Sathan , which he proves from the words of their wise men , who say in some places , that Sathan would have hindred Abraham from sacrificing of Isaac ; and in others , that Samael would have done it ; which proves that it is one and the same who by both names is intended . And hence they usually call him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wicked Samael , the Prince of all the devils ; and say of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Samael brought death upon all the world . So that by this Samael , or Angel of death , it is evident that they intend him who is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Prince and Ruler of the rest . So also they speak expresly in , Baba Bathra , distinc . Hashatephir . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Simeon said the same is Sathan , and the Angel of death , and the evil figment ; that is the cause and author of it . And they call him the Angel of death on many accounts , the consideration whereof may give us some light into the reason of the Expression here used by the Apostle . The first is that before mentioned , namely that by his means death entred and came upon all the world . His temptation was the first occasion of death : and for that reason is he termed by our Saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 8.44 . a murtherer from the beginning . And herein he had the power of death , prevailing to render all mankind obnoxious to the sentence and stroke of it . Secondly , Because he is employed in great and signal Judgments to inflict death , on men . He is the head of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evil Angels , who slew the Aegyptians , Psal. 78 49. So in Psal. 91.5 . those words , Thou shalt not fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the arrow that flieth by day , are rendred by the Targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the arrow of the Angel of death which he shooteth by day . And in the next verse those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the destruction that wasteth at noon day , they render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the troop of devils that walk at noon-day ; the Psalmist treating of great and sudden destructions , which they affirm to be all wrought by Sathan : and thence the Hellenists also render the latter place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the devil at noon-day ; wherein they are followed by the Vulgar Latine , Arabick and Aethiopick Translations . And this the Apostle seems to allude unto , 1 Cor. 10.10 . where he says , that those who murmured in the wilderness were destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the destroyer ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the destroying Angel , or the Angel of death ; as in this Epistle he terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. 11.28 . And it may be this is he who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Job 18.13 . the first-born of death , or he that hath right unto the administration of it . They term him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the waster or destroyer : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to waste or destroy , as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which , as John tells us , is the Hebrew name of the Angel of the bottomless pit , Revel . 9.11 . as his Greek name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thirdly , The latter Jews suppose that this Angel of death takes away the life of every man , even of those who die a natural death . And hereby as they express the old faith of the Church , that death is poenal , and that it came upon all for sin through the temptation of Sathan , so also they discover the bondage that they themselves are in for fear of death all their days . For when a man is ready to die , they say the Angel of death appears to him in a terrible manner , with a sword drawn in his hand . From thence drops I know not what poison into him , whereon he dies . Hence they wofully houl , lament , and rend their garments upon the death of their friends . And they have composed a prayer for themselves against this terrour . Because also of this their being slain by the Angel of death , they hope and pray that their death may be an expiation for all their sins . Here lies the sting of death , mentioned by the Apostle , 1. Cor. 15.55 . Hence they have a long story in their Midrash , or mystical Exposition of the Pentateuch , on the last section of Deuteronomy , about Samaels coming to take away the life of Moses ; whom he repelled and drove away with the Rod that had the Shem Hamphorash written in it . And the like story they have in a book about the acts of Moses , which Aben-Ezra rejects on Exod. 4.20 . This hand of Sathan in death , manifesting it to be poenal , is that which keeps them in bondage and fear all their days . Fourthly , they suppose that this Angel of death hath power over men even after death . One horrible penalty they fancy in particular that he inflicts on them , which is set down by Elias in his Tishbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the Midrash of Rabbi Isaac the son of Parnaer ; for when a man , as they say , departs out of this world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Angel of death comes and sits upon his grave . And he brings with him a Chain , partly of iron , partly of fire ; and making the soul to return into body , he breaks the bones , and torments variously both body and soul for a season . This is their Purgatory ; and the best of their hopes are , that their punishment after this life shall not be eternal . And this various interest of Sathan in the power of death , both keeps them in dismal bondage all their days , and puts them upon the invention of several ways for their deliverance . Thus one of their solemn Prayers on the day of Expiation is to be delivered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or this punishment of the devil in their graves ; to which purpose also they offer a Cock unto him for his pacification . And their prayer to this purpose in their Berachoth is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That it may please thee , ( good Lord ) to deliver us from evil Decrees or Laws , from poverty , from contempt , from all kind of punishments , from the judgment of hell , and from beating in the grave , by the Angel of death . And this supposition is in like manner admitted by the Mahumetans , who have also this prayer , Deus noster libera nos ab Angelo interrogante tormento sepulchri , & à via mala . And many such lewd imaginations are they now given up unto , proceeding from their ignorance of the Righteousness of God. But yet from these apprehensions of theirs , we may see what the Apostle intended in this expression , calling the devil him that had the power of death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Et liberaret ipsos , hos , quotquot , quicunque ; and free those who . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dismiss , discharge , free ; and in the use of the word , unto the Accusative case of the Person , the Genitive of the thing is added or understood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I free thee from this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Aristoph . to deliver thee from this eye-sore . And sometimes the Genitive case of the thing is expressed , where the Accusative of the person is omitted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free or deliver one from fear ; as here the Accusative case of the person is expressed , and the Genitive of the thing omitted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deliver them , that is from death , or , from fear because of death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is obnoxius , obstrictus , reus , damnas . He that is legally obnoxious , subject , liable to any thing ; that is , Law , Crime , Judge , Judgment , Punishment , in all which respects the word is used . He that is under the power of any Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subject unto its authority and penalty . See Matth. 5.21 , 22. chap. 26.66 . Mark 3.29 . 1 Cor. 11.27 . James 2.10 . Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , servitude or bondage here mentioned is poenal , and therefore are men said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obnoxious unto it . Verse 14 , 15. For as much then as ( or , seeing therefore that ) the children are ( were in common ) partakers of flesh and blood , he also himself likewise ( after the same manner ) took part ( did partake ) of the same ; that through ( by ) death he might destroy ( make void the authority of ) him that had the power of death , that is , the devil . And deliver ( free , discharge ) them who through fear of death were all their life time subject to bondage . In former Verses , as was shewed , the Apostle declared the necessity that there was on the part of God , intending to bring many sons unto glory , to constitute such an union between them and the Captain of their salvation , as that it might be just for him to suffer in their stead . In these he proceeds to manifest in particular what that Nature is , in the common participation whereof their union designed did consist , wherein they were all of one ; and what were the especial reasons why the Lord Christ was made partaker of that nature . This coherence of these Verses Chrysostom briefly gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Having shewed the brotherhood ( that was between Christ and the children ) he lays down the causes of that dispensation ; and what they are , we shall find here expressed . There are sundry things which the Apostle supposeth in these words , as known unto , and granted by the Hebrews . As , first , that the Devil had the power of death . Secondly , That on this account men were filled with fear of it , and led a life full of anxiety and trouble by reason of that fear . Thirdly , That a deliverance from this condition was to be effected by the Messiah . Fourthly , That the way whereby he was to do this was by his suffering . All which , as they are contained in the first Promise , so that they were allowed of by the Hebrews of old , we have fully proved else-where . And by all these doth the Apostle yield a reason of his former concession , that the Messiah was for a little while made lower than the Angels , the Causes and Ends whereof he here declares . There are in the words , First , A supposition of a two-fold state and condition of the children to be brought unto glory , First , Natural , or their natural state and condition , they were all of them in common partakers of flesh and bloud : For as much then as the children were partakers of flesh and blood . Secondly , Moral , their moral state and condition ; they were obnoxious unto death , as it is poenal for sin , and in great bondage through fear of it : them who through fear of death were all their life time subject unto bondage . Secondly , There is a double inference with respect unto this supposition , on the part of Christ , the Captain of salvation . First , As to their natural condition , that he did partake of it , he was so to do ; He himself also did partake of the same . Secondly , As to their moral condition , he freed them from it : and deliver them . Thirdly , The means whereby he did this , or this was to be done , evidencing the necessity of his participation with them in their condition of nature , that he might relieve them from their condition of trouble ; he did it by death : that by death . Fourthly , The immediate Effect of his death , tending unto their delivery and freedom , and that is the destruction of the devil , as to his power over and interest in death as poenal , whereof their deliverance is an infallible consequent : and destroy him , &c. In the first place the Apostle expresseth , as by way of supposition , the natural condition of the children , that is the children whom God designed to bring unto glory ; those who were given unto Christ , they were in common partakers of flesh and blood . I shall not stay to remove the conceit of some , who yet are not a few among the Romanists , who refer those words unto the participation of the flesh and blood of Christ in the Sacrament , whereunto also , as we observed , the Aethiopick Version gives countenance . For not only is there not any thing in the expression that inclines unto such an imagination , but also it enervates the whole design of the Apostles discourse and argument , as from the former consideration of it doth appear . Flesh and blood are by an usual Synecdoche put for the whole humane nature ; not as though by blood the soul was intended , because the life is said to be in it , as not acting without it ; but this expression is used , because it is not humane nature as absolutely considered , but as mortal , passible , subject unto infirmities and death it self , that is intended . And it is no more than if he had said , the children were men subject unto death . For he gives his reason herein , why the Lord Christ was made a man subject unto death . That he and the children should be of one nature he had shewed before ; for as much then as this was the condition of the children , that they were all partakers of humane nature , liable to sufferings , sorrow , and death ; he was so also . And this is thus expressed to set forth the love and condescension of Jesus Christ , as will afterward appear . The second thing in these words is the moral condition of the children ; and there are sundry things , partly intimated , partly expressed in the description that is here given us of it ; as , 1. Their estate absolutely considered , they were subject to death . 2. The consequences of that estate . 1. It wrought fear in them . 2. That fear brought them into bondage . 3. The continuance of that condition , it was for the whole course of their lives . First , It is implied that they were subject , obnoxious unto , guilty of death , and that as it was poenal , due to sin , as contained in the curse of the Law ; which what it comprehendeth , and how far it is extended is usually declared . On this supposition lies the whole weight of the Mediation of Christ. The children to be brought unto glory were obnoxious unto death , the curse and wrath of God therein , which he came to deliver them from . Secondly , The first effect and consequent of this obnoxiousness unto death concurring unto their state and condition is , that they were filled with fear of it : for fear of death . Fear is a perturbation of mind , arising from the apprehension of a future imminent evil . And the greater this evil is , the greater will the perturbation of the mind be ; provided the apprehension of it be answerable . The fear of death then here intended is that trouble of mind which men have in the expectation of death to be inflicted on them , as a punishment due unto their sins . And this apprehension is common to all men , arising from a general presumption that death is poenal , and that it is the judgment of God that they which commit sin are worthy of death , as Rom. 1.32 . chap. 2.15 . But it is cleared and confirmed by the Law , whose known sentence it is , The soul that sinneth shall die . And the troublesome expectation of the event of this apprehension is the fear of death here intended . And according unto the means that men have to come unto the knowledge of the righteousness of God , are , or ought to be their apprehensions of the evil that is in death . But even those who had lost all clear knowledge of the consequents of death natural , or the dissolution of their present mortal condition , yet on a confused apprehension of its being poenal , always esteemed it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most dreadful of all things that are so unto humane nature . And in some this is heightned and increased , until it come to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as our Apostle speaks , chap. 10.27 . A fearful expectation of judgment and fiery indignation , which shall devour the adversaries . And this is the second thing that is in this description of the estate and condition of the children to be brought unto glory ; being obnoxious unto the sentence of death , they could not but live in fear of the execution of it . Thirdly , They are by this means brought into bondage . The troublesome expectation of death as poenal , brings them into bondage ; into the nature whereof we must a little enquire . Sundry things concur to make any state a state of bondage ; as , 1. That it be involuntary ; no man is in bondage by his will , that which a man chuseth is not bondage unto him . A man that would have his ear bored , though he were always a servant was never in bondage , for he enjoyed the condition that pleased him . Properly all bondage is involuntary . 2. Bondage ingenerates strong desires after , and puts men on all manner of attempts for liberty . Yokes gall , and make them on whom they are , desire ease . So long as men are sensible of bondage , which is against nature , ( for that which is not so is not bondage ) they will desire and labour for liberty . When some in the Roman Senate asked an Ambassador of the Priernates , after they were overthrown in battel , if they granted them peace , how they would keep it , what peace they should have with them ? He answered , Si bonam dederitis , fidam & perpetuam ; si malam haud diuturnam . Whereat when some in the Senate stormed , as if he had threatned them with War and Rebellion , the wiser sort commended him , as one that spake like a man and a free-man ; adding as their reason , An credi posse ullum populum , aut hominem denique in ea conditione , cujus eam poeniteat , diutius quam necesse sit mansurum , Liv. lib. 8. So certain it is , that bondage wearieth and stirreth up restless desires in all , endeavours in some after liberty . 3. Bondage perplexeth the mind . It ariseth from fear , the greatest perturbation of the mind , and is attended with weariness and distrust , all which are perplexing . 4. Where bondage is compleat , it lies in a tendency unto future and greater evils . Such is the bondage of condemned malefactors , reserved for the day of execution ; such is the bondage of Sathan , who is kept in chains of darkness for the judgment of the great day . And all these things concur in the bondage here intended ; which is , a dejected troublesome state and condition of mind , arising from the apprehension and fear of death to be inflicted , and their disability in whom it is to avoid it , attended with fruitless desires and vain attempts to be delivered from it , and to escape the evil feared . And this is the condition of sinners out of Christ , whereof there are various degrees , answerable unto their convictions . For the Apostle treats not here of mens being servants unto sin , which is voluntary ; but of their sense of the guilt of sin , which is wrought in them even whether they will or no ; and by any means they would cast off the yoke of it , though by none are they able so to do ; for , Fourthly , They are said to continue in this estate all their lives . Not that they were always perplexed with this bondage , but that they could never be utterly freed from it . For the Apostle doth not say , that they were thus in bondage all their days , but that they were obnoxious and subject unto it . They had no ways to free or deliver themselves from it , but that at any time they might righteously be brought under its power ; and the more they cast off the thoughts of it , the more they increased their danger . This was the estate of the children , whose deliverance was undertaken by the Lord Christ , the Captain of their salvation . And we may hence observe , that , All sinners are subject unto death , as it is poenal . The first sentence reacheth them all , Gen. 2.17 . And thence are they said by nature to be children of wrath , Ephes. 2.3 . obnoxious unto death to be inflicted in a way of wrath and revenge for sin . This passeth upon all , in as much as all have sinned , Rom. 5.12 . This all men see and know ; but all do not sufficiently consider what is contained in the sentence of death , and very few how it may be avoided . Most men look on death as the common lot and condition of mankind , upon the account of their frail natural condition ; as though it belonged to the natural condition of the children , and not the moral ; and were a consequent of their being , and not the demerit of their sin . They consider not , that although the principles of our nature are in themselves subject unto a dissolution , yet if , we had kept the Law of our Creation , it had been prevented by the power of God , engaged to continue life during our obedience . Life and obedience were to be commensurate , until temporal obedience ended in life eternal . Death is poenal , and its being common unto all , hinders not but that it is the punishment of every one . How it is changed unto Believers by the death of Christ , shall be afterward declared . In the mean time all mankind is condemned , as soon as born . Life is a reprieve , a suspension of execution . If during that time a pardon be not effectually sued out , the sentence will be executed according to the severity of justice . Under this Law are men now born , this yoke have they pulled on themselves by their apostasie from God. Neither is it to any purpose to repine against it , or to conflict with it ; there is but one way of delivery . 2. Fear of death , as it is poenal , is inseparable from sin , before the sinner be delivered by the death of Christ. They were in fear of death . There is a fear of death that is natural , and inseparable from our present condition ; that is but natures aversation of its own dissolution . And this hath various degrees , occasioned by the differences of mens natural constitution , and other accidental occurrences and occasions : so that some seem to fear death too much , and others not at all ; I mean of those who are freed from it , as it is in the curse and under the power of Sathan . But this difference is from occasions forreign and accidental ; there is in all naturally the same aversation of it . And this is a guiltless infirmity , like our weariness , and sickness , inseparably annexed unto the condition of mortality . But sinners in their natural state fear death as it is poenal , as an issue of the curse , as under the power of Sathan , as a dreadful entrance into eternal ruine . There are indeed a thousand ways whereby this fear is for a season stifled in the minds of men . Some live in brutish ignorance , never receiving any full conviction of Sin , Judgment , or Eternity . Some put off the thoughts of their present and future estate , resolving to shut their eyes and rush into it , when as they can no longer avoid it . Fear presents it self unto them as the fore-runner of death , but they avoid the encounter , and leave themselves to the power of death it self . Some please themselves with vain hopes of deliverance , though well they know not how , nor why they should be partakers of it . But let men fore-go these helpless shifts , and suffer their own innate light to be excited with such means of conviction as they do enjoy , and they will quickly find what a judgment there is made in their own souls concerning death to come , and what effects it will produce . They will conclude that it is the judgment of God , that they which commit sin are worthy of death , Rom. 1.32 . and then that their own consciences do accuse and condemn them , Rom. 2.14 , 15. Whence unavoidably fear , dread , and terrour will seize upon them . And then , 3. Fear of death , as poenal , renders the minds of men obnoxious unto bondage : which what it is we have in part before declared . It is a state of trouble , which men dislike , but cannot avoid . It is a poenal disquietment arising from sense of future misery : fain would men quit themselves of it , but are not able ; there is a chain of God in it , not to be broken ; men may gall themselves with it , but cannot remove it : and if God take it from them without granting them a lawful release and delivery , it is to their farther misery . And this is in some measure or other the portion of every one that is convinced of sin , before they are freed by the Gospel . And some have disputed what degrees of it are necessary before believing . But what is necessary for any one to attain unto , is his duty . But this bondage can be the duty of no man , because it is involuntary . It will follow conviction of sin , but it is no mans duty ; rather it is such an effect of the Law as every one is to free himself from , so soon as he may , in a right way and manner . This estate then befalls men whether they will or no. And this is so , if we take bondage passively , as it affects the soul of the sinner ; which the Apostle seems to intend , by placing it as an effect of the fear of death ; take it actively , and it is no more than the sentence of the Law , which works and causeth it in the soul ; and so all sinners are inevitably obnoxious unto it . And this estate , as we observed , fills men with desires after , and puts them upon various attempts for deliverance . Some desire only present ease , and they commonly with-draw themselves from it , by giving up themselves wholly unto their hearts lusts , and therein to Atheism , which God oftentimes in his righteous judgment gives them up unto , knowing that the day is coming wherein their present woful temporal relief will be recompenced with eternal misery . Some look forwards unto what is to come , and accordingly to their light and assistance variously apply themselves to seek relief . Some do it by a righteousness of their own , and in the pursuit thereof also there are ways innumerable , not now to be insisted on ; and some do it by Christ , which how it is by him effected , the Apostle in the next place declares . Two things , as was shewed , are affirmed of the Lord Christ , in consequence unto the premised supposition of the childrens being partakers of flesh and bloud , and of their obnoxiousness unto death , and to bondage . 1. That of their natural condition , he himself partook . 2. That from their moral condition , he delivered them ; which that he might do , it was necessary that he should partake of the other . 1. He himself did likewise partake of the same . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , likewise , in like manner , doth denote such a similitude as is consistent with a specifical identity . And therefore Chrysostom from hence urgeth the Marcionites and Valentinians , who denyed the reality of the Humane Nature of Christ , seeing that he partook of it in like manner with us , that is , truly and really , even as we do . But yet the word , by force of its composition , doth intimate some disparity and difference . He took part of humane nature really as we do , and almost in like manner with us . For there were two differences between his being partaker of humane nature and ours . First , In that we subsist singly in that nature : but he took his portion in this nature into subsistence with himself in the Person of the Son of God. Secondly , This nature in us is attended with many infirmities , that follow the individual persons that are partakers of it ; in him it was free from them all . And this the Apostle also intimates in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , changing his expression from that whereby he declared the common interest of the children in the same nature , which is every way equal and alike . The whole is , That he took his own Portion , in his own Manner , unto himself . And this Observation removes what is hence objected against the Deity of Christ. Cum Christus ( saith Schlictingius ) hominum mortalium & fragilium dux & fautor sit , propterea is non Angelus aliquis , multo verò minus ipse Deus summus qui solus immortalitatem habet , sed homo suo tempore malis , & variis calamitatibus obnoxius esse debuit . It is true , it appears from hence , that Christ ought to be a man , subject to sufferings and death , and not an Angel , as the Apostle farther declares in the next verse ; but that he ought not to be God it doth not appear . As God indeed he could not die , but if he who was God had not taken part of flesh and bloud , God could not have redeemed his Church with his own blood . But this is the perpetual Paralogism of these men . Because Christ is asserted to have been truly a man , therefore he is not God ; which is to deny the Gospel , and the whole mystery of it . He proceeds with his exceptions against the application of these words unto the incarnation of the Lord Christ , the sum whereof is , that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote an universal conformity , or specifick identity between Christ and the children , not only as to the Essence , but also as to all other concernments of humane nature , or else no benefit could redound unto them from what he did or suffered . But , 1. The words do not assert any such thing , as hath been declared . 2. It is not true . The children were partakers of humane nature , either by Creation out of the dust of the earth , as Adam ; or by natural generation . The Lord Christ was conceived of a Virgin by the power of the Holy Ghost ; and yet the benefit redounds unto the children . It is evident then , that the similitude urged by the Apostle is confined to the substance of flesh and bloud , or the Essence of Humane Nature , and is not to be extended unto the personal concernments of the one or the other ; nor the way whereby they became partakers of the same nature . Nor is the argument for the Incarnation of Christ taken meerly from the expressions in this verse ; but whereas he had before proved him to be above , and before the Angels , even God over all , and here intimating his existence antecedent to his participation of flesh and blood , his Incarnation doth necessarily ensue . The necessity of this Incarnation of Christ , with respect unto the End of it , hath before been declared , evinced and confirmed . We shall now stay only a little to admire the Love , Grace and Mysterie of it . And we see here , IV. That the Lord Christ out of his inexpressible Love , willingly submitted himself unto every condition of the Children to be saved by him , and to every thing in every condition of them , sin only excepted . They being of flesh and blood which must be attended with many infirmities , and exposed unto all sorts of Temptations and miseries , he himself would also partake of the same . His delight was of Old in the Sons of men , Prov. 8.30 . and his heart was full of thoughts of Love towards them ; and that alone put him on this Resolution , Gal. 2.20 . Rev. 1.5 . When God refused Sacrifices and Burnt-Offerings as insufficient to make the Attonement required , and the matter was rolled on his hand alone , it was a Joy unto him that he had Body prepared , wherein he might discharge his work , although he knew what he had to do and suffer therein , Psal. 40.8 , 9. Heb. 10.6 , 7 , 8 , 9. He rejoyced to do the will of God , in taking the body prepared for him , because the children were partakers of flesh and blood . Though he was in the form of God , equal unto him , yet that Mind , that Love , that Affection towards us was in him , that to be like unto us , and thereby to save us , he emptyed himself , and took on him the form of a servant , our form , and became like unto us , Phil. 2.5 , 6 , 7 , 8. He would be like unto us , that he might make us like unto himself ; he would take our flesh , that he might give unto his Spirit . He would joyn himself unto us , and become one flesh with us , that we might be joyned unto him , and become one Spirit with him , 1 Cor. 6.17 . And as this was a Fruit of his Eternal antecedent Love , so it is a spring of consequent Love. When Eve was brought unto Adam after she was taken out of him , Gen. 2.23 . to manifest the ground of that Affection which was to be alwayes between them , he sayes of her , this is now bone of my bone , and flesh of my flesh . And by this condescention of Christ , saith the Apostle , are we members of his body and of his flesh , and of his bones , Ephes. 5.30 . Whence he infers , that he loves and nourisheth his Church , as a man doth his own flesh . And how should this inexpressible Love of Christ constrain us to love him and to live unto him , 2 Cor. 14 , 15. As also to labour to be like unto him , wherein all our blessedness consisteth , seeing for that end he was willing to be like unto us , whence all his troubles and sufferings arose . Here also we see that , V. It was only in flesh and blood the substance and essence of humane nature , and not in our personal infirmities that the Lord Christ was made like unto us . He took to himself the nature of all men , and not the Person of any man. We have not only humane nature in common , but we have every one particular Infirmities and weaknesses following that nature , as existing in our sinful persons . Such are the sicknesses and pains of our bodies from inward distempers ; and the disorder of the Passions of our minds . Of these the Lord Christ did not partake ; It was not needful , it was not possible that he should do so ; not needful , because he could provide for their cure without assuming them , not possible , for they can have no place in a nature innocent and holy . And therefore he took our nature ; not by an immediate new creation out of nothing , or of the dust of the earth like Adam ; for if so , though he might have been like unto us , yet he would have been no kin to us , and so could not have been our Goel to whom the right of Redemption did belong ; nor by natural Generation , which would have rendered our nature in him obnoxious to the sin and punishment of Adam : but by a miraculous conception of a Virgin , whereby he had truly our nature , yet not subject on its own account , unto any one of those evils , whereunto it is liable as propagated from Adam in an ordinary course : And thus though he was joyned unto us in our nature ; yet as he was holy , harmless and undefiled in that nature , he was separate from sinners , Heb. 7.25 . So that although our nature suffered more in his Person , then it was capable of in the Person of any meer man , yet not being debased by any sinful imperfection , it was alwayes excellent , beautiful and glorious . And then , VI. That the Son of God should take part in humane nature with the children , is the greatest and most admirable effect of Divine Love , Wisdom and Grace . So our Apostle proposeth it , 1 Tim. 3.16 . A Mysterie which the Angels with all diligence desire to look into , 1 Pet. 1.11 , 12. See John 1.14 . Isa. 9.6 . Rom. 9.5 . Atheists scoff at it , deluded Christians deny it , but the Angels adore it , the Church professeth it , Believers find the comfort and benefit of it . The Heavens indeed declare the glory of God , and the Firmament sheweth his handy work , Psal. 19.1 . And the invisible things of God from the creation of the world , are clearly seen , being understood by the things that are made , even his eternal power and Godhead , Rom. 1.20 . In particular man himself is fearfully and wonderfully made . These works of Gods Power and Providence do greatly manifest the glory of his Wisdom , Omnipotency and Goodness ; and are like the light which was created the first day at the beginning of all things , as we have shewed . But in this instance of assuming humane nature into Personal su●sistence with himself , that scattered light is gathered into one Sun , giving out most glorious beams unto the manifestation of his Infinite Excellencies far above all other things . And this surely was not done , but for the greatest End ; that can be conceived , and such is the salvation of sinners . But we must proceed with our Apostle ; and he gives the Reason and End of this wonderful Dispensation . The End is , the Delivery of the children from the condition before described : And first the means whereby he wrought and brought about this End is proposed unto us ; by death , he was to do it by death . That by death he might deliver them ; that is by his own death . This as it is placed , as one principal End of his being made partaker of flesh and blood , so it is also the means of the farther end aimed at , namely , the delivery of the children out of the condition expressed . Some Translations add , by his own death , which is evidently understood , though it be not literally in the Text ; the death which he underwent in the nature of man , whereof he was partaker . His Death was the means of delivering them from death . Some distinguish between Death in the first place , which Christ underwent , and that death in the close of the Verse , which the children are said to be in fear of ; for this latter they say is more extensive than the former , as comprizing death eternal also . But there doth not any thing in the Text appear to intimate , that the Captain of Salvation by death of one kind , should deliver the children from that of another . Neither will the Apostles discourse well bear such a supposition . For if he might have freed the children by any way or means , but only by undergoing that which was due unto them for sin , whence could arise that indispensible necessity which he pleads for by so many considerations of his being made like unto them , seeing without the participation of their nature which he urgeth , he might have done any other thing for their good and benefit , but only suffer what was due to them . And if it be said , that without this participation of their nature he could not dye , which it was necessary that he should do ; I desire to know why , if the death which he was to undergo , was not that death which they were obnoxious unto , for whom he dyed , how could it be any way more beneficial unto them , than any thing else which he might have done for them , although he had not dyed . There is no ground then to pretend such an Amphibologie in the words as that which some contend for . Now as we observed before , the Death of Christ is here placed in the midst , as the End of one thing , and the Means or cause of another ; the End of his own Incarnation , and the means of the Childrens Deliverance ; from the first we may see , VII . That the first and principal End of the Lord Christs assuming Humane Nature was not to reign in it , but to suffer and dye in it . He was indeed from of old designed unto a Kingdom , but he was to suffer , and so to enter into his glory : Luke 24.26 . And he so speaks of his coming into the world , to suffer , to dye , to bear witness unto the truth , as if that had been the only work that he was incarnate for . Glory was to follow , a Kingdom to ensue , but suffering and dying was the principal work he came about . Glory he had with his Father before the world was , John 17.5 . and therein a joynt Rule with him over all the works of his hands . He need not have been made partaker of flesh and blood to have been a King ; for he was the King immortal , invisible , the King of Kings and Lord of Lords , the only Potentate from everlasting . But he could not have dyed if he had not been made partaker of our Nature . And therefore when the People would have taken him by force , and have made him a King , he hid himself from them , John 6.15 . But he hid not himself , when they came to take him by force , and put him to death , but affirmed , that for that hour , or business he came into the world , John 18.4 , 5 , 11. And this farther sets forth his Love and Condescension . He saw the work that was proposed unto him ; how he was to be exposed unto Miseries , Afflictions and Persecutions , and at length to make his soul an offering for sin ; yet because it was all for the Salvation of the children , he was contented with it , and delighted in it . And how then ought we to be contented with the Difficulties , Sorrows , Afflictions and Persecutions , which for his sake we are or may be exposed unto ; When he on purpose took our nature , that for our sakes he might be exposed and subject unto much more than we are called unto . There yet remains in these Verses , the Effects of the Death of Christ ; that he might destroy sin and deliver : wherein we must consider ( 1. ) Who it is that had the Power of Death : ( 2. ) Wherein that Power of his did consist : ( 3. ) How he was destroyed : ( 4. ) How by the Death of Christ : ( 5. ) What was the Delivery that was obtained for the children thereby . 1. He that had the Power of Death is described by his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil ; the great Enemy of our salvation ; the great Calumniator , make-bate , and false Accuser ; the firebrand of the creation . The Head and Captain of the Apostasie from God , and of all desertion of the Law of the creation . The old Serpent ; Prince of the Apostate Angels , with all his Associates , who first falsly accused God unto man , and continues to accuse men falsly unto God ; of whom before . 2. His Power in and over Death is variously apprehended . What the Jews conceive hereof , we have before declared ; and much of the Truth is mixed with their fables . And the Apostle deals with them upon their Acknowledgement in general , that he had the Power of death . Properly in what sense , or in what respect he is said so to have it , Learned Expositors are not agreed . All consent , ( 1. ) That the Devil hath no absolute or Soveraign supream power over death . Nor ( 2. ) Any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Authority about it , de jure , in his own Right , or on Grant , so as to act lawfully and rightly about it according unto his own Will. Nor ( 3. ) Any judging or determining power as to the Guilt of death committed unto him ; which is peculiar to God the supream Rector and Judge of all , Gen. 2.17 . Deut. 32.39 . Rev. 1.18 . But wherein this Power of Satan doth positively consist , they are not agreed . Some place it in his Temptations unto Sin , which bind unto death : some in his Execution of the Sentence of death ; he hath the Power of an Executioner . There cannot well be any doubt , but that the whole Interest of Satan in reference unto Death is intended in this Expression . This Death is that which was threatned in the beginning , Gen. 2.17 . Death poenally to be inflicted in the way of a Curse , Deut. 27.26 . Gal. 3.20 . that is , death consisting in the Dissolution of soul and body , with every thing tending poenally thereunto , with the everlasting Destruction of body and soul. And there are sundry things wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Power of Satan in reference unto this death doth consist . As ( 1. ) He was the means of bringing it into the world . So is the Opinion of the Jews in this matter expressed in the Book of Wisdom , written as is most probable , by one of them not long before this Epistle . They tell us , Chap. 1.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; God made not death , it belonged not unto the Original Constitution of all things ; but Chap. 2.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Envy of the Devil-death entred into the world . And that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is retained by the Apostle , Rom. 5.12 . Only he layes the End of it on the morally deserving cause , the sin of man ; as here it is laid on the efficiently procuring cause , the Envy of the Devil . And herein consisted no small part of the Power of Satan with respect unto death . Being able to introduce sin , he had power to bring in death also , which in the righteous judgement of God , and by the Sentence of the Law was inseparably annexed thereunto . And by a parity of Reason , so far as he yet continueth to have Power over sin , deserving death , he hath Power over death it self . 2. Sin and Death being thus entered into the world , and all mankind being guilty of the one , and obnoxious unto the other , Satan became thereby to be their Princess as being the Prince , or Author of that state and condition whereinto they are brought . Hence he is called the Prince of this world , John 12.32 and the God of it , 2 Cor. 4.4 . Inasmuch as all the world is under the Guilt of that sin and death which he brought them into . 3. God having passed the sentence of death against sin , it was in the Power of Satan , to terrifie and affright the consciences of men , with the Expectation and dread of it ; so bringing them into Bondage . And many God gives up unto him to be agitated and terrified as it were at his pleasure . To this end were Persons excommunicate given up unto Satan to vex , 1 Tim. 1.20 . He threatens them as an Executioner , with the work that he hath to do upon them . 4. God hath ordained him to be the Executioner of the sentence of Death upon stubborn sinners unto all Eternity ; partly for the Aggravation of their Punishment , when they shall alwayes see , and without relief bewail their folly in hearkening unto his Allurements ; and partly , to punish himself in his wofull Employment . And for these several Reasons is Satan said to have the power of death . And hence it is evident ; That , VIII . All the Power of Satan in the world , over any of the sons of men is founded in Sin , and the Guilt of Death attending it : Death entered by sin ; the Guilt of sin brought it in : Herewith comes in Satans interest ; without which he could have no more to do in the Earth , than he hath in Heaven . And according as sin abounds , or is subdued , so his Power is enlarged or streightned . As he is a Spirit , he is mighty , strong , wise ; as sinful , he is malitious , subtle , ambitious , revengeful , proud : Yet none of all these give him his Power . He that made him , can cause his sword to pierce unto him , and preserve man though weak and mortal , from all his force , as a mighty Spirit ; and his Attempts , as a wicked one . And yet these are the things in him that men are generally afraid of ; when yet by them he cannot reach one hair of their heads . But here lyes the foundation of his power ; even in sin , which so few regard . Then , IX . All sinners out of Christ , are under the power of Satan . They belong unto that Kingdom of Death whereof he is the Prince and Ruler . The whole world lyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the power of this wicked one . If the Guilt of death be not removed from any , the Power of the Devil extends unto them . A power indeed it is , that is regulated . Were it Soveraign or absolute , he would continually devour . But it is limited unto times , seasons and degrees , by the Will of God , the Judge of all . But yet great it is , and answerable unto his Titles , the Prince , the God of the world . And however men may flatter themselves , as the Jews did of old , that they are free ; if they are not freed by an interest in the death of Christ , they are in bondage unto this beastly Tyrant ; and as he works effectually in them here , he will ragingly inflict vengeance on them hereafter . 3. He is destroyed . To destroy him ; The sense and importance of the word here used , was before declared . It is not applyed unto the Nature , Essence or Being of the Devil , but unto his Power in and over death ; As it is elsewhere declared , John 12.32 . Now is the Judgement of this world , now is the Prince of this world cast out ; that which is here called the destroying of the Devil , is there called , the casting out of the Prince of this world . It is , the casting him out of his Power , from his Princedom and Rule , and Col. 2.15 . Having spoiled principalities and powers , he made an open shew of them , triumphing over them in his cross ; as Conquerors used to do , when they had not slain the Persons of their Enemies , but deprived them of their Rule , and lead them Captives . The Destruction then here intended of him that had the power of death , is the Dissolution , Evacuation , and Removing of that Power which he had in and over death , with all the effects and consequences of it . 4. The means whereby Satan was thus destroyed is also expressed . It was by death , by his own death . This of all others , seemed the most unlikely way and means , but indeed was not only the best , but the only way whereby it might be accomplished . And the manner how it was done thereby , must be declared and vindicated . The fourfold power of Satan in reference unto death before mentioned , was all founded in sin . The Obligation of the sinner unto death , was that which gave him all his Power . The taking away then of that Obligation , must needs be the Dissolution of his Power . The foundation being removed , all that is built upon it , must needs fall to the ground . Now this in reference unto the Children for whom he dyed , was done in the death of Christ ; Virtually in his death it self , Actually in the Application of it unto them . When the sinner ceaseth to be obnoxious unto death , the Power of Satan ceaseth also . And this every one doth , that hath an interest in the death of Christ : for there is no condemnation unto them that are in Christ Jesus , Rom. 8.1 . And this because he dyed , he dyed for their sins , took that death upon himself which was due unto them ; which being conquered thereby , and their Obligation thereunto ceasing , the Power of Satan is therewith dissolved . The first Branch of his Power consisted in the bringing of sin into the world ; This is dissolved by Christs taking away the sin of the world , John 1.29 . which he did as the Lamb of God , by the Sacrifice of himself in his death , typified by the Paschal Lamb , and all other Sacrifices of old . Again , His power consisted in his Rule in the world , as cast under sin and death : From this he was cast out ( John 12.32 . ) in the death of Christ , when contending with him for the continuance of his Soveraignty , he was conquered , the ground whereon he stood , even the guilt of sin being taken away from under him , and his Title defeated . And actually Believers are translated from under his Rule , from the Power of Darkness , into the Kingdom of Light , and of the Son of God. Nor can he longer make use of death as poenal , as threatned in the curse of the Law , to terrifie and affright the consciences of men ; for being justified by faith in the death of Christ , they have peace with God , Rom. 5.1 . Christ making Peace between God and us , by the blood of his Cross , Ephes. 2.14 , 15. 2 Cor. 5.19 , 20 , 21. the Weapons of this part of his Power are wrested out of his hand ; seeing Death hath no power to terrifie the conscience , but as it expresseth the curse of God. And lastly , his final Execution of the sentence of death upon sinners , is utterly taken out of his hand by the death of Christ , inasmuch as they for whom he dyed shall never undergo death poenally . And thus was Satan as to his power over death , fully destroyed by the death of Christ. And all this depended on Gods Institution ; appointing the satisfactory sufferings of Christ , and accepting them instead of the sufferings of the children themselves . The Socinians give us another Exposition of these words ; as knowing that insisted on to be no less destructive of their Error , than the death of Christ , is of the power of the Devil . The Reason hereof , saith Schlictingius , is , quia per mortem Christus adeptus est supremam potestatem in omnia ; qua omnes inimicos suos quorum caput est diabolus coercet , eorum vires frangit , eosque tandem penitus abolebit . But if this be so , and the abolishing of the power of Satan be an act of Soveraign Power , then it was not done by the death of Christ ; nor was there any need that he should partake of flesh and blood for that purpose , or dye . So that this Exposition contradicts both the express words of the Apostle , and also , the whole design of his discourse : No proposition can be more plain than this is ; that the Power of Satan was destroyed by the death of Christ , which in this Interpretation of the words is denyed . 5. And hence it lastly appears , what was the Delivery that was procured for the children by this dissolution of the Power of Satan . It respects both what they feared , and what ensued on their fear ; that is , Death and Bondage . For the delivery here intended , is not meerly a Consequent of the destruction of Satan , but hath regard unto the things themselves , about which the power of Satan was exercised . They were obnoxious unto death on the Guilt of sin , as poenal , as under the Curse , as attended with Hell , or everlasting misery . This he delivered the children from ; by making an Attonement for their sins in his death , virtually loosing their Obligation thereunto ; and procuring for them Eternal Redemption , as shall afterwards be fully declared . Hereon also they are delivered from the Bondage before described . The fear of death being taken away , the bondage that ensues thereon vanisheth also . And these things , as they are done virtually and legally in the death of Christ ; so they are actually accomplished in and towards the children , upon the Application of the death of Christ unto them , when they do believe . And we may now close our consideration of these Verses with one or two other Observations ; as , X. The death of Christ through the wise and righteous disposal of God , is victorious , all conquering , and prevalent . The aim of the world was to bring him unto death ; and therein they thought they had done with him . The aim of Satan was so also ; who thereby supposed he should have secured his own Kingdom . And what could worldly or Satanical Wisdom have imagined otherwise ? He that is slain is conquered . His own followers were ready to think so ; We trusted , say they , that it had been he who should have redeemed Israel , Luke 24.21 . But he is dead ; and their hopes are with him in the grave . What can be expected from him , who is taken , slain , crucified ? Can he save others , who it seems could not save himself ? Per mortem alterius , stultum est sperare salutem . Is it not a foolish thing to look for life , by the death of another ? This was that which the Pagans of old reproached the Christians withal ; that they believed in one that was crucified and dyed himself , and what could they expect from him ? And our Apostle tells us , that this death , this Cross , was a stumbling block unto the Jews , and folly to the Greeks , 1 Cor. 1.18 , 23. And so would it have been in its self , Acts 2.13 . Chap. 4.28 . had not the Will and Counsel , and Wisdom and Grace of God been in it . But he ordered things so , that this death of Christ , should pull out that pin , which kept together the whold fabrick of sin and Satan ; that like Sampson , he should in his death , pull down the pallace of Satan about his ears , and that in dying he should conquer and subdue all things unto himself . All the Angels of Heaven stood looking on , to see what would be the end of this great trial . Men and Devils were ignorant of the great work which God had in hand . And whilest they thought they were destroying him , God was in and by him destroying them and their power . Whilest his heel was bruised , he brake their head . And this should teach us , to leave all Gods works unto himself : See John 11.6 , 7 , 8 , 9 , 10. He can bring light out of darkness , and meat out of the Eater . He can disappoint his Adversaries of their greatest hopes , and fairest possibilities , and raise up the hopes of his own out of the grave . He can make suffering to be saving ; death victorious , and heal us by the stripes of his Son. And in particular , it should stir us up to meditate on this mysterious work of his Love and Wisdom . We can never enough search into it , whilest our Enquiry is guided by his Word . New Mysteries , all fountains of Refreshment and Joy , will continually open themselves unto us , untill we come be to satisfied with the endless fulness of it unto Eternity . Again , XI . One principal end of the death of Christ was to destroy the power of Satan . To destroy him that had the power of death . This was promised of old , Gen. 3.15 . He was to break the head of the Serpent . From him sprang all the miseries which he came to deliver his Elect from , and which could not be affected without the dissolution of his Power . He was anointed to proclaim liberty to the Captives , and the opening the Prison to them that were bound , Isa. 61.1 . To this End he was to conquer him , who detained them ; which he did by his death , Col. 2.15 . and so lead Captivity Captive , Psalm 68.18 . stilling this enemy and self-avenger , Psal. 8.3 . binding the strong man , Mat. 12. and dividing the spoil with him , Isa. 53.12 . And this he did by the merit of his blood , and the Attonement he made for sin thereby . This took away the Obligation of the Law unto death , and disarmed Satan . And moreover , by the Power of the Eternal Spirit whereby he offered himself unto God , he conquered and quelled him . Satan laid his claim unto the Person of Christ ; but coming to put it in Execution , he met with that great and hidden Power in him , which he knew not , and was utterly conquered . And this as it gives us a particular consideration of the Excellency of our Redemption , wherein Satan our old Enemy , who first foyled us , who alwayes hates us , and seeks our ruine , is conquered , spoiled and chained ; so it teacheth us how to contend with him , by what Weapons to resist his Temptations , and to repell his Affrightments ; even those whereby he hath been already subdued . Faith in the death of Christ , is the only Way and Means of obtaining a Conquest over him . He will fly at the Sign of the Cross rightly made . Verse XVI . HAving asserted the Incarnation of the Lord Christ , the Captain of our salvation , and shewed the necessity of it , from the Ends which were to be accomplished by it , and therein given the Reason of his concession , that he was for a season made less than the Angels : The Apostle proceeds in this Verse , to confirm what he had taught before , by Testimony of the Scripture , and adds an especial Amplification of the Grace of God in this whole Dispensation , from the consideration of the Angels , who were not made partakers of the like Love and Mercy . Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Syriack quite omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non enim ; for he did not . V.L. nusquam enim . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he renders usquam , any where ; and on the consideration of the negative particle , is nusquam , no where ; Beza , non enim utique ; as Ours ; for verily ( he took ) not ; not reaching the force , or use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Arias ; non enim videlicet ; which answers not the intent of this place . Erasmus fully and properly ; non enim sane usquam ; for verily not any where . That is in no place of the Scripture , is any such thing testified unto ; which way of Expression we observed our Apostle to use before , Chap. 1.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex Angelis assumpsit , he took not of , or from , among the Angels ; that is , of their nature : V.L. Arias , angelos apprehendit ; he doth not take hold of Angels . Beza , Angelos assumpsit : he assumed not , he took not Angels to himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an Enallage of time : which ours follow , He took not on him the nature of Angels . But this change of the Tense is needless . For the Apostle intends not to express what Christ had done , but what the Scripture saith and teacheth concerning him in this matter . That no where affirms that he takes hold of Angels . The remaining words are generally rendered by Translators according to the Analogie of these . Sed apprehendit , assumit , assumpsit , semen Abrahae , he laid hold of , he takes , he took the seed of Abraham : only the Aethiopick reads them ; did he not exalt the seed of Abraham : departing from the sense of the words , and of the Text. The constant use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the New Testament is to take hold of . And so in particular it is elsewhere used in this Epistle , Chap. 8.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the day that I took them by the hand . In other Authors , it is so variously used , that nothing from thence can be determined , as to its precise signification , in this , or any other place . The first and proper sense of it is acknowledged to be , to take hold of , as it were with the hand . And however the sense may be interpreted , the Word cannot properly be translated any otherwise than to take . For what some contend , that the Effect or end of taking hold of , that is , to help , to vindicate into liberty , whence by Castalio , it is rendered opitulatur , yet it belongs to the design of the place , not the meaning of the word , which in the first place is to be respected . Verse 16. For verily not any where doth he take Angels , but he takes the seed of Abraham . In the words , there is first the Reference that the Apostle makes unto somewhat else , whereby that which he declareth is confirmed . For verily not any where : that is , that which he denyeth in the following words , is no where taught in the Scripture ; as Chap. 7.5 . For unto which of the Angels said he at any time ; That is , there is no Testimony extant in the Scripture concerning them to that purpose . So here ; no where is it spoken in the Scripture , that Christ taketh Angels . And what is so spoken , he is said to do . And thus also the Affirmative clause of his Proposition , but he taketh the seed of Abraham , is to be referred to the Scripture . There it is promised , there it is spoken , and therein it is done by him . Secondly , That which he asserteth hath the nature of a discrete axiom , wherein the same thing is denyed , and affirmed of the disparates expressed , and that univocally in the same sense ; he took not Angels , but he took the seed of Abraham ; And this , we being referred to the Scripture for the proof and confirmation of , gives light and perfect understanding into the meaning of the words . For how doth Christ in the Scripture take the seed of Abraham , in such a sense as that therein nothing is spoken of him in reference unto Angels : It is evident , that it was , in that he was of the Posterity of Abraham according to the flesh ; that he was promised to Abraham , that he should be of his seed , yea , that he should be his seed ; as Gal. 3.6 . This was the great Principle , the great expectation of the Hebrews , that the Messiah should be the seed of Abraham : this was declared unto them in the Promise , and this accordingly was accomplished . And he is here said to take the seed of Abraham , because in the Scripture it is so plainly , so often affirmed that he should so do ; when not one word is any where spoken that he should be an Angel , or take their nature upon him . And this , as I said , gives us the true meaning of the words . The Apostle in them confirms what he had before affirmed , concerning his being made partaker of flesh and bloud together with the children . This , saith he , the Scripture declares , wherein it is promised that he should be of the seed of Abraham , which he therein takes upon him , and which was already accomplished in his being made partaker of flesh and bloud . See Joh. 1.14 . Rom. 9.5 . Gal. 4.4 . chap. 3.16 . This then the Apostle teacheth us , that the Lord Christ , the Son of God , according to the Promise , took to himself the nature of man , coming of the seed of Abraham , that is into personal union with himself ; but took not the nature of Angels , no such thing being spoken of him , nor concerning him any where in the Scripture . And this exposition of the words will be farther evidenced and confirmed by our examination of another , which with great endeavour is advanced in opposition unto it . Some then take the meaning of this Exposition to be , that the Lord Christ by his participation of flesh and blood brought help and relief , not unto Angels , but unto men , the seed of Abraham . And they suppose to this purpose , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to help , to succour , to relieve , to vindicate into liberty . Of this mind are Castalio , and all the Socinians ; among those of the Roman Church , Ribera ; Estius also , and A Lapide speak doubtfully in the case . Of Protestants , Camero , and Grotius , who affirms moreover , that Chrysostom and the Greek Scholiasts so interpret the place and words : which I should have marvelled at , had I not long before observed him greatly to fail or mistake in many of his Quotations . Chrysostom , whom he names in particular , expresly referreth this whole verse unto the Lord Christs Assumption of the nature of man , and not of the nature of Angels . The same also is insisted on by Theophylact and Oecumenius , without any intimation of the sense that Grotius would impose upon them . The Socinians embrace and endeavour to confirm this second Exposition of the words , and it is their concernment so to do . For if the words express that the Lord Christ assumed humane nature , which necessarily infers his prae-existence in another nature , their perswasion about the Person of Christ is utterly overthrown . Their exceptions in their controversial writings unto this place have been else-where considered . Those of Eniedinus on this Text , are answered by Paraeus , those of Castalio by Beza ; and the objections of some others by Gomarus . We shall in the first place consider what is proposed for the confirmation of their sense , by Schlictingius or Crellius ; and then the exception of a very learned Expositor unto the sense before laid down and confirmed . And Schlictingius first argues from the Context , Praeter ipsa verba ( saith he ) quae hunc sensum nullo modo patiuntur ut postea dicemus , contextus & ratiocinatio authoris id repudiat ; qui pro ratione & argumento id sumere non potuit debuitve , quod sibi hoc ipso argumento & ratione probandum sumsisset . De eo enim erat quaestio , cur Christus qui nunc ad tantam majestatem & gloriam est evectus , non angelicam sed humanam , morti & variis calamitatibus obnoxiam habuerit naturam ? bujus vero rei , quo pacto ratio redderetur , per id quod non angelicam sed humanam naturam assumpserit ; cum istius ipsius rei , quae in hac quaestione continetur , nempe quod Christus homo fuit natus , nunc causa ratioque quaeratur . At vero si haec verba , de juvandis non Angelis , sed hominibus , deque ope iis ferenda intelligamus , pulcherrime omnia cohaerent ; nempe Christum hominem mortalem fuisse , non angelum aliquem , quod non angelis sed hominibus juvandis , servandisque fuerit destinatus . But the foundation of this Exposition of the Context is a mistake , which his own preceding discourse might have relieved him from . For there is no such question proposed as here is imagined , nor doth he in his following Exposition suppose it . The Apostle doth not once propose this unto confirmation , that it behoved the Lord Christ to be a man and not an Angel. But having proved at large before , that in Nature and Authority he was above the Angels , he grants , verse 8. that he was for a little while made lower than they ; and gives at large the reason of the necessity of that dispensation , taken from the work which God had designed him unto , which being to bring many sons unto glory , he shews and proves by sundry reasons , that it could not be accomplished without his death and suffering ; for which end it was indispensibly necessary that he should be made partaker of flesh and blood . And this he confirms farther by referring the Hebrews unto the Scripture , and in especial unto the great Promise of the Messiah made unto Abraham , that the Messiah was to be his seed ; the love and grace whereof he amplifies by an intimation that he was not to partake of the Angelical nature . That supposition therefore which is the foundation of this Exposition , namely that the Apostle had before designed to prove that the Messiah ought to partake of humane nature , and not of Angelical , which is nothing to his purpose , is a surmise suited only to the present occasion . Wherefore Felbinger in his Demonstrationes Evangelica takes another course , and affirms that these words contain the end of what was before asserted , verse 14 , 15. namely about Christs participation of flesh and blood , which was not to help Angels , but the seed of Abraham , and to take them into grace and favour . But these things are both of them expresly declared in those verses , especially verse 15. where it is directly affirmed , that his design in his Incarnation and Death was to destroy the devil , and to free and save the children : And to what end should these things be here again repeated , and that in words and terms far more obscure and ambiguous than those wherein it was before taught and declared ? For by Angels they understand evil Angels ; and there could be no cause why the Apostle should say in this Verse , that he did not assist or relieve them , when he had declared in the words immediately fore-going , that he was born and died that he might destroy them . Neither is it comely to say , that the end why Christ destroyed the devil was , that he might not help him ; or the end why he saved the children was , that he might assist them . Besides the introduction of this assertion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will not allow , that here any end is intimated of what was before expressed , there being no insinuation of any final cause in them . The Context therefore , not answering their occasion , they betake themselves to the words , Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) significat proprie , manu aliquem apprehendere ; sive ut illum aliquo ducas , sive ut sustentes ; hinc ad opitulationem significandum commodè transfertur ; quos enim adjutos volumus ne cadant , vel sub onere aliquo succumbant , aut si ceciderint erectos cupimus , iis manum injicere solemus , quo sensu Ecclesiastic . 4. v. 12. De sapientia dictum est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , opitulatur quaerentibus se , eadem est significatio verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod qui aliquem sublevatum velint illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverso manum porrigere solent . It is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie as here is alledged , namely to help and assist , as it were by putting forth the hand for to give relief . But if that were intended by the Apostle in this place , what reason can be assigned why he should wave the use of a word proper unto his purpose , and frequently so applied by himself in other places , and make use of another , which signifying no such thing , nor any where used by him in that sense , must needs obscure his meaning , and render it ambiguous ? Whereas therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to help and relieve , and is constantly used by our Apostle in that sense , it being not used or applied by him in this place to express his intention , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies no such thing , nor is ever used by him to that purpose , the sense contended for of help and relief is plainly excluded . The place of Ecclesiasticus , and that alone , is referred unto by all that embrace this Exposition . But what if the word be abused in that place by that Writer ? must that give a rule unto its interpretation in all other Writers where it is properly used ? But yet neither is the word used there for to help and relieve , but to take and receive ; Wisdom , suscipit , receiveth , or taketh unto it self , suo more , those that seek it ; which is the sense of the word we plead for , and so is it rendred by Translators . So the Lord Christ , suo modo , took to himself the seed of Abraham , by uniting it unto his person as he was the Son of God. In the very entrance also of his discourse this Author acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not directly or properly signifie to help or to relieve , but signifying to take hold of , is transferred unto that use and sense . I ask , where ? by whom ? in what Author ? If he says in this place by the Apostle , that will not prove it ; and where any will plead for the metaphorical use of a word , they must either prove that the sense of the place where it is used inforces that acceptation of it , or at least that in like cases in other places it is so used , neither of which are here pretended . But he proceeds . Quod hic dicit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 18. per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effert ; de eadem enim re u●robique agitur , & rationem consequentiae argumenti , quod in hoc versiculo proponit illio explicat . This is but imagined , the contrary is evident unto every one , upon the first view of the Context . Here the Apostle discourseth the Reason of the Humiliation of Christ , and his taking flesh ; there the benefit of his Priestly Office unto them that do believe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is therefore properly assumo , accipio , to take unto , or to take upon ; And the Apostle teacheth us by it , that the Lord Christ took unto him , and took on him our Humane Nature of the seed of Abraham . That the Genuine sense of the place may be yet more fully vindicated , I shall farther consider the exceptions of a very learned man unto our Interpretation of the words , and his Answers unto the Reasons whereby it is confirmed . First , he says , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being in the present tense , signifieth a continued action , such as Christs helping of us is ; but his assumption of humane nature was a momentaneous action , which being past long before , the Apostle would not express it as a thing present . It is generally answered unto this exception , that an enallage is to be allowed , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is usual in the Scripture : So Joh. 1.31 . chap. 21.13 . But yet there is no just necessity of supposing it in this place . The Apostle in his usual manner disputing with the Hebrews on the principles wherein they had been instructed from the Old Testament , minds them that there is nothing said therein of his taking upon him the nature of Angels , but only of the seed of Abraham . So that , he takes , is , he doth so in the Scripture , that affirms him so to do ; and in respect hereunto the expression in the present tense is proper to his purpose . This way of arguing and manner of expression we have manifested on chap. 1.5 . Again he addes ; this expression , He took not on him Angels , for , the nature of Angels , is hard and uncouth ; as it would be in the affirmative to say , assumpsit homines , or hominem ; he took men , or a man ; which we say not , although we do that he took humane nature . But the reason of this phrase of speech is evident . Having before affirmed that he was partaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of flesh and blood , whereby the nature of man is expressed , repeating here again the same assertion with respect unto the Promise , and a negation of the same thing in reference unto Angels , because their nature consisteth not of flesh and blood , he expresseth it indefinitely , and in the concrete ; he took not them , that is , not that in and of them , which answers unto flesh and blood in the children , that is , their nature . So that there is no need to assert , as he supposeth some may do , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ought to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and referred unto those bodies which the Angels assumed for a season in their Apparitions under the Old Testament ; there being only an Elipsis easie to be supplied of that in them which answers unto flesh and blood in the children . Thirdly , The Apostle , he saith , sheweth , verse 17. that Christ ought in all things to be made like unto us , by this reason , Quod non assumpsit Angelos , sed semen Abrabae . But if this be to take on him the nature of man , he comes to prove the same thing by the same . For to be made like unto us , and to assume humane nature , differ only in words , and not really , or indeed . But , take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help or relieve , and all things agree . For because he came to help us and not Angels , it became him to be made like unto us . But herein lies a double mistake : First , in the scope and argument of the Apostle ; for those words in the beginning of the 17 verse are not an Inference or Conclusion from what is asserted in this verse , but an Affirmation of the necessity of what is there asserted , from that which follows in the same verse , that he might be a faithful High Priest. Secondly , those words like unto us , do not intend his conformity unto us in his participation of humane nature , which he had on other reasons before confirmed , but in the sufferings and temptations which there he insists upon . Fourthly , The seed of Abraham , he says , is a collective expression , and denotes many , at least it must denote the person of some man , which Christ did not assume . And therefore it is the spiritual seed of Abraham that is intended , that is , believers . And the Apostle so calls them , because the Hebrews were well pleased with the mention of that priviledge . But this will not abide the examination . The great promise of old unto Abraham was , that in his seed all the nations of the earth should be blessed . The intendment of that Promise was , that the Messiah should be his seed , of his posterity . That by this seed one individual was intended , our Apostle declares , Gal. 3.16 . As Christ in like manner is said to be of the seed of David according to the flesh , Rom. 1.3 . Of this Promise the Apostle minds the Hebrews . So that his taking on him the seed of Abraham , is not the assuming of many , nor of the person of any one of them , but meerly his being made of the seed of Abraham according to the Promise . And to bend these words unto any other sense , than the accomplishment of the Promise made to Abraham , that Christ should be of his seed , is plainly to pervert them . And this is all of weight that I can meet withall , which is objected unto our interpretation of this place , which being removed , it is further established . Lastly , in the disparate removed , by Angels , the good Angels , not fallen Angels , are principally regarded . Of fallen Angels he had newly spoken under the collective expression , the devil , who had the power of death . Norare , it may be , the devils any where called absolutely by the name of Angels ; but they are termed either evil Angels , or Angels that sinned , that left their habitation , that are to be judged , the devils Angels ; or have some or other peculiar Adjunct whereby they are marked out and distinguished . Now it cannot be that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be interpreted to help , assist , or relieve , can in any sense be applied unto the Angels , that must be intended if any . For the word must denote either any help , assistance , or relief in general , or that especial help and assistance which is given by Christ in the work of Reconciliation and Redemption . If the first be intended , I much question the truth of the assertion , seeing the Angels owe their establishment in grace unto Christ , and their advancement in glory , Ephes. 1.10 . If it be to be taken in the latter sense as is pretended , then the nature of the discrete Axiom here used by the Apostle requires , that there be the same need of the help intimated in both the disparates , which is denied as unto the one , and affirmed as unto the other . But now the Angels , that is the good Angels , had no need of the help of Redemption and Reconciliation unto God , or of being freed from death , or the fear of it , which they were never obnoxious unto . And what remains for the clearing of the mind of the Apostle , will appear yet farther in the ensuing Observations from the words . I. The Lord Jesus Christ is truly God and Man in one Person ; and this is fully manifested in these words . For , first , there is supposed in them his prae-existence in another Nature , than that which he is said here to assume . He was before , he subsisted before , or he could not have taken on him what he had not . This was his Divine Nature , as the like is intimated , where he is said to be made flesh , Joh. 1.14 . to be made of a woman , Gal. 4.4 . to be manifested in the flesh , 1 Tim. 3.16 . to take on him the form of a servant , Phil. 2.8 , 9. as here , he took the seed of Abraham ; he was before he did so ; that is the Son , the Word of God , the Son of God , as in the places mentioned , eternally prae-existing unto this his Incarnation . For the subject of this Proposition , he took on him , &c. denotes a person prae-existing unto the act of taking here ascribed unto him , which was no other than the Son of God. 2. He assumed , he took to himself another nature , of the seed of Abraham according unto the promise ; so continuing what he was , he became what he was not . For , 3. He took this to be his own nature ; he so took it , as himself to become truly the seed of Abraham , to whom , and concerning whom , the promise was given , Gal. 3.16 . and was himself made of the seed of David according to the flesh , Rom. 1.3 . and as concerning the flesh came of the fathers , Rom. 9.5 . and so was the Son of David the Son of Abraham , Matth. 1.1 . And this could no otherwise be done , but , 4. by taking that Nature into Personal Subsistence with himself , in the Hypostasis of the Son of God ; the nature he assumed could no otherwise become his . For if he had by any ways or means taken the person of a man to be united unto him , in the strictest union that two persons are capable of , a Divine and an Humane , the nature had still been the nature of that other person and not his own . But he took it to be his own nature , which it could no ways be but by personal union , causing it to subsist in his own person . And he is therefore a true and perfect Man ; for no more is required to make a complete and perfect man , but the entire nature of man subsisting . And this is in Christ , as a man , the Humane nature having a subsistence communicated unto it by the Son of God. And therefore , 6. This is done without a multiplication of persons in him . For the Humane Nature can have no personality of its own , because it was taken to be the nature of another person , who was prae-existent unto it , and by assuming of it , prevented its proper personality . Neither , 7. did hence any mixture or confusion of natures ensue , or of the essential properties of them ; for he took the seed of Abraham to be his Humane Nature , which if mixed with the Divine , it could not be . And this he hath done , 8. inseparably and for ever . Which things are handled at large else-where . II. The Redemption of Mankind by the taking of our nature , was a work of meer Sovereign grace . He took the seed of Abraham ; he took not the nature of Angels . And for what cause or reason ? Can any be assigned but the Sovereign Grace , Pleasure , and Love of God ? nor doth the Scripture any where assign any other . And this will the better appear , if we consider , First , That for a sinning nature to be saved , it was indispensibly necessary that it should be assumed . The nature of Angels being not taken , those that sinned in that nature , must perish for ever ; and they that fancy a possibility of saving sinners any other way but by satisfaction made in the nature that had sinned , seem not to have considered aright the nature of sin , and the Justice of God. Had any other way been possible , why doth the perishing of Angels so inevitably follow the non-assumption of their nature ? This way alone then could it be wrought . Secondly , That we were carrying away all humane nature into endless destruction ; for so it is intimated , whence Christs assumption of it is expressed by his putting forth his hand and taking hold of it , to stop it in its course of apostasie and ruine . Of Angels only some individual persons fell from God ; but our whole nature , in every one to whom it was communicated from and by Adam was running head-long to destruction . In it self there could be no relief , nor any thing to commend it unto God. Here Sovereign Grace interposeth . The love of God to mankind , Tit. 3.4 . As to the Angels , he spared them not , 2 Pet. 2.4 . He spared not them , and spared not his Son for us , Rom. 8.32 . And if we consider rightly what the Scripture informs us of the number and dignity of the Angels that sinned , of their nature and ability to accomplish the will of God , and compare therewith our own vileness and low condition , we may have matter of eternal admiration suggested unto us . And there was infinite Wisdom as well as Sovereign Grace in this dispensation ; sundry branches whereof the Apostle afterwards holds out unto us . Verse XVII , XVIII . HAving declared the general Reasons why the Son or Messiah was for a little while to be made lower than the Angels , in his Incarnation and sufferings , and shewed the ends thereof ; the Apostle proceeds to declare other especial ends of this divine Dispensation , and therein makes way unto what he had to instruct the Hebrews in , about the Priestly Office of Christ , which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about , and to inform them in . Verse 17 , 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; V. unde debuit , whence he ought . So Beza : Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for which cause , or wherefore , it was just , meet , or equal . Others , wherefore it was due , it was convenient . Wherefore it behoved him ; so ours . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with an Infinitive Mood , as here it is , signifies commonly oportet me , or necesse est , or debeo ; I ought , it behoveth me , it is necessary for me ; and denotes more than a meer Congruency , Conveniency , or Expediency ; even such a kind of necessity as ariseth from that , which in it self is just and equal ; which the Syriack expresseth ; of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per omnia ; Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in omni re , in everything . Arab. In cunctis corum conditionibus , in all conditions ; that is , every condition and state of life : ours , in all things , leaving the words where they are placed in the Original , Wherefore in all things it behoved him ; whereas a little transposition of them would more clear up the sense ; Wherefore it behoved him to be made like unto his brethren in all things . The Aethiopick quite omits the words here , and placeth them after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merciful in all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , V. Fratribus simulari : Eras. similis reddi : Beza , similis fieri ; as ours , to be made like . The Article prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrains the name Brethren unto those whom he had before discoursed of under the names of children , disciples , sanctified ones . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut misericors fieret ( or esset ) pontifex : so . V. Eras. Ben. The Syriack somewhat otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might be merciful , and a great Priest , or chief Priest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faithful in the things of God ; so making his mercifulness an attribute of his Person absolutely ; and faithfulness only to respect him as an High Priest. So also the Arabick and Aethiopick . And the word whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is rendered , signifies tenderly merciful ; with that kind of mercy which is called bowels of compassion , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it may be here observed , that that Interpreter throughout the Epistle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rab Comara ; though that word be alwayes used in an ill sense in the Old Testament . Three times it occurs therein , 1 Kings 23.5 . where we render it Idolatrous Priests , Zeph. 1.4 . the name Chemarims is retained , Hos. 10.5 . we express it by Priests , but place Chemarinus in the Margen . For it principally denoted the Priests of Baal and Moloch , and their blackness ( as the word is rendered , Job 3.5 . ) not from the garments they wore , but from the colour they contracted in their diabolical Sacrifices in the fire . Hence where ever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is applyed unto a Priest of a false God , or one engaged in false Worship the Targumists constantly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see Judg. 17.5 . Chap. 18.4.30 . But this Translator respected not so much the use , as the original and extraction of the word : for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Niphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to wax hot , and to be moved with internal heat , whence it is taken to signifie Compassion and pitty , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Hence Deut. 13.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall give thee tender mercy , bowels of compassion , is rendered by Ben. Vzziel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall wax but towards you , with compassion , and shall have compassion on you . He shall be warmed and moved with compassion towards you . In like manner is the word used , Psalm 77.10 . With respect unto this heat of Affections and abundant Compassion , the word may well be applyed unto the Lord Christ our High Priest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : V. ad Deum . Pontifex ad Deum : an High Priest towards God. Very defectively . Eras. in his quae apud Deum forent agenda , in the things that were to be done before God : so also Beza , noting forent agenda , as a supplement unto the Text. So Vatablus and others . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the things of God. The Apostle explains his own meaning , Chap. 5.1 . where he tells us , that every High Priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is set over the things appertaining unto God ; that he may offer Sacrifice . In things appertaing unto God : what he hath to do with God in their behalf for whom he ministers in his Office before him . Arab. res nostras apud Deum peragens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , V. ut repropitiaret delicta populi : aiming to express the sense of the Original , it falls upon a barbarous word , yielding no tolerable sense ; though that which seems to be intended in it , is to make Propitiation or Attonement . Ar. Vatab. Eras. Bez. ad expiandum : Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expians super peccata populi ; so the word is constantly translated , though it rather signifies to shew mercy or pity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is commonly used actively , for propitium facio , or propitio , to please , appease , attone , turn away anger ; and when it is taken in a Passive or Neuter sense , it signifies to be merciful , appeased , reconciled , as Luke 18.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God be merciful unto me a sinner . I much doubt whether any instance can be given of its signifying to expiate , though because of the construction of it in this place , it be generally so rendered . If it be taken in its first proper sense , then sin cannot be the next object of the Act denoted by it . Ours , to make reconciliation for the sins of the people ; of the sense whereof we shall deal afterwards at large . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In eo enim , V. for in that : Eras. nam ex hoc ; for from hence : Beza , nam ex eo ; Vat. ex eo ; ob id : ours , for in that ; that is , inasmuch ; not , in that thing wherein he was tempted , but , whereas , inasmuch , seeing that ; Arab. for from those things which happened unto him when he was tempted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , V. passus est ipse tentatus , in which himself suffered and was tempted . ( Et ) Erasmus tell us is not in many antient Copies ; Ar. in quo passus est ipse tentatus : in that he suffered himself being tempted : Bez. ex eo quod perpessus ipse fuit , quum est tentatus ; for that which he suffered when he was tempted . But the words rather signifie his sufferings by being tempted , or from his temptations , than his suffering on other accounts when he was tempted . Syr. for in that he suffered and was tempted ; as the Vul. Eras. quod ipsi contigit tentatum esse ; that it befell him to be tempted . Laying the whole upon Temptation , because in the latter clause mention is made of them that are tempted , without any addition of sufferings . It is not certain whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whose active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the middle signification in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is found , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an usual Pleonasme of Theta ; and if so , not his suffering , but his labouring under temptation is intended . If , as it is commonly thought , it be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I confess that word is sometimes used as it is here rendered by Erasmus , accidit , contigit , usu venit , it happened , it befell ; but it is but rarely , and that not without regard unto suffering . But it being evident that the suffering of Christ is here intended , his Temptation being mentioned only as an instance of that whereby he suffered , that is , not to be passed over , and the sense carried on unto his Temptation only . He suffered being tempted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in it self but to make a trial or Experiment . But this being done from various Principles by sundry Means , for different Ends , and upon diverse Subjects , there is a great difference in such tryals ; and great variety in the Nature of Temptations . How the Lord Christ was tempted , by whom , and of what sort his Temptations were , we shall consider afterwards . The Aethiop . reads , when he tempted him , and afflicted him ; that is , God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . V. potens est & eis qui tentantur auxiliari . ( & ) again is added , but retained by Beza , as not copulative , but emphatical ; potest & eis qui tentanur succurrere ; he can , or is able to help , relieve , succour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to run in to the cry of any one , that is , to help and relieve him in his distress , to come speedily , and as it were in hast , to the help of him that cryeth out in danger . So Thucidides ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , These came in to the help of the Athenians ; ( in their distress . ) And this is the direct sense of the word in this place , as it respects them that are distressed under the power of Temptation ; crying out for help . And it is plainly expressed in the Latin succurrere , and our succour taken from thence . So Chrysostom interprets these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he gives out his hand unto them with all readiness . Verse 17 , 18. Wherefore ( hence ) it behoved him to ( it was meet he should ) be made like unto his ( the ) brethren in all things , ( every manner of way ) that he might be a mercifull and faithfull High Priest in the things of ( pertaining unto ) God , to make reconcilation for the sins of the people . For in that ( whereas ) he hath suffered being ( when he was ) tempted , he is able to succour , ( come in to the help of ) them that are tempted . In these two Verses , the Apostle illustrates what he had taught before ; and confirms what he had asserted concerning the Sons participation of flesh and blood , in like manner with the children , from one especial End thereof . And this End is , his being an High Priest , which that the Messiah was to be , both the Hebrews granted , and he himself intended more largely afterwards to demonstrate . Moreover , he was to be such an High Priest , as was setled and suited for the discharge of his Office , unto the benefit of them , for whose good he was to minister therein . This the Wisdom of God , and the Nature of the thing it self doth require . Now they being persons obnoxious unto Temptations and sufferings of all sorts , he must in an especial manner be able , to help , relieve and save such Persons . And all this the Apostle declares in these Verses ; in the opening whereof we may consider , 1. The importance of the illative expression in the entrance ; wherefore , or hence . 2. The necessity intimated of what is here assigned to the Messiah ; it behooved him , or it was meet that he should . 3. What the Apostle repeats and reasserts ; namely , that he was in all things , or every manner of way , to be made like unto his brethren ; or , 4. The general End of this his necessary conformity unto the brethren ; that he might be a merciful and faithful High Priest. 5. The especial work and end of that Office , which he was so prepared for ; in the things of God , to make Reconciliation for the sins of the people . 6. A farther enforcement of the necessity of the foregoing assertion ; taken from a double consideration . 1. Of what he did , or what befell him , in the condition wherein he was made like unto the Brethren : he suffered being tempted , or when he was tempted . 2. Of the blessed Effect and consequence thereof , both in his own preparation unto the farther discharge of his Office , and the benefit of them whom he ministers in it for , he is able to succour them that are tempted . First , There is the Illation intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore ; Now this may respect either what had been before discoursed ; or what is farther insisted on in the words ensuing . In the first way , the Apostle would seem to infer the necessity of his being made like unto his brethren in all things , from what he had before proved of his participation of humane nature ; but this seems not to be the meaning of the word . That expression to be made like unto his brethren in all things , is only a Recapitulation of what the Apostle had before taught concerning his incarnation and sufferings ; and here , his design is to shew the Reason or End thereof ; namely , that he might be an High Priest , and discharge his office unto the benefit of the people . He gives therefore an account of what he had delivered , and declares the End of it , wherefore , or therefore ought he thus to be made like his brethren , that he might be a merciful High Priest. And thus did Chrysostom understand the connection of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Therefore was he made man , that he might be a Sacrifice able to purge our sins . Secondly , The Necessity of the matter of the Apostles assertion , is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He ought ; it must be so ; it could not be otherwise , on supposition that he was to be an High Priest. God having designed him unto that Office , and the work thereof , it was indispensibly necessary for him to be made like unto his brethren in all things . Thirdly , That which the Apostle thus asserts , is , his being made like unto his brethren in all things . The Proposition is of the nature of them that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; universal , but not universally to be understood . For that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is capable of sundry limitations . As First , It respects only all those things which are necessary unto the End assigned ; and Secondly , In them also , there may be a great difference . The things it respects are Nature with the essential properties thereof ; attended with temptations and sufferings . But whereas the Brethren are sinners , he was not made like unto them in sin ; which Exception the Apostle elsewhere puts in unto this assertion , Chap. 4.15 . For this would have been so far from conducing unto the End aimed at , that it would have been utterly destructive thereof . In the things also wherein he was made like unto them , still the Regulation from the End is to be carried along with us . That therein which was needful thereunto , this Assimulation or conformity extends unto ; that which was otherwise it supposeth not . And as the first part of this double limitation is made evident in the instance of sin , so the truth and necessity of the latter will appear in the consideration of the things wherein this Conformity doth consist . As , First , He was made like unto them in the Essence of humane nature ; a Rational Spiritual Soul , and a mortal body , quickned by its Union therewithal . This it was necessary he should be like the Brethren in ; and not have a phantastical Body , or a body animated by the Deity as some fancied of old . But that he should take this nature upon him by natural Generation after the manner of the Brethren , this was not necessary ; yea , so to have done , would not have farthered the End of his Priesthood , but have enervated the Efficacy of it , and have rendered him incapable of being such a Priest as he was to be . For whereas the Original contagion of sin is derived by natural procreation , had he been by that means made partaker of humane nature , how could he have been holy , harmless , undefiled , separate from sinners ; as it became our High Priest to be , Chap. 7.26 . Again , it was not necessary that this Humane Nature should have its individuation from its self , and a particular subsistence in and by its self ; yea , this also would have overthrown his Priesthood . For whereas the efficacy thereof depends on the excellency of the Divine Nature , this could not have given its influence thereunto , had not the Humane Nature been taken into the same personal subsistence with its self . Only , as we said , that he should have an Humane Nature , truly and really as the Brethren , and therein be like unto them , this was necessary , that he might be an offering Priest : and have of his own to offer unto God. Secondly , It was also necessary , that in and with his Humane Nature he should take upon him all the Properties and Affections of it , that so he might be made like unto the Brethren . He was not to have an ubiquatarian body , a body commensurate to the Deity , that is immense , and consequently no true body at all . Nor was his soul to be freed from the Affections which are connatural to an humane rational soul ; as Love , Joy , Fear , Sorrow , Shame and the like ; nor was his Body to be free from being obnoxious unto Hunger , Thirst , Cold , Pain , Death it self . But now whereas these things in the Brethren are attended with irregular perturbations for the most part ; and whereas all the individuals of them have their proper infirmities in their own Persons , partly , by inordinate inclinations from their Tempers and Complexions , partly , in Weaknesses and Sicknesses , proceeding either from their Original Constitutions , or other following inordinacies , it was no way needful , that in any of these he should be made like unto the Brethren ; yea , a Conformity unto them therein would have absolutely impeded the work he had to do . Thirdly , He was also like unto us in Temptations , for the Reason which the Apostle gives in the last Verse ; but herein also some difference may be observed between him and us . For the most of our Temptations arise from within us , from our own Unbelief and Lusts. Again , in those that are from without , there is somewhat in us to take part with them , which alwayes makes us fail in our duty of resistance , and oft-times leads to farther miscarriages . But from these things he was absolutely free . For as he had no inward disposition or inclination unto the least evil , being perfect in all Graces , and all their Operations at all times : So when the Prince of this world came unto him , he had no part in him , nothing to close with his suggestions , or to entertain his terrors . Fourthly , His Sufferings were of the same kind , with them that the Brethren underwent , or ought so to have done ; yet they had far different Effects on him , from what they would have had on them . For whereas he was perfectly innocent , and perfectly righteous , no way deserving them in his own Person , he was free from all impressions of those sinful consequents which attend the utmost sufferings under the Curse of the Law by sinners themselves . Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the likeness in all here asserted , is capable of a double limitation ; the first concerning some things themselves , as sin ; the other , the mode or manner of the things wherein the conformity doth really consist . Now thus to be made like unto them it became him ; it was meet , just and necessary , that God should make him so , because of the Office , Duty and Employment that he had assigned him unto ; which as the End hereof , is nextly to be enquired after . Fourthly , The general End of his Conformity unto the Brethren , is that he might be a merciful and faithful High Priest. Two things are comprized herein : First , The Office that he was designed unto ; He was to be an High Priest ; Secondly , His Qualifications for that Office : He was to be merciful and faithful . His conformity unto the Brethren as we have seen , consisted in two things : First His Participation of their nature : Secondly , His Copartnership with them in their condition of suffering and temptation . The first of these was necessary unto his Office ; the latter unto his Qualifications . He was made man , that he might be an High Priest ; he suffered being tempted , that he might be merciful and faithful . There was no more required that he might be an High Priest , but that he should partake of our nature ; but that he might be merciful and faithful , with that kind of mercy and faithfulness which the Brethren stood in need of , it was moreover required , that he should suffer and be tempted ; which things must be distinctly considered . First , That he might be an High Priest , it was necessary that he should be partaker of the Nature of them , for whom he was to administer in the things of God. So the Apostle informs us , Chap. 5.1 . Every High Priest for men , must be taken from among men . This is not work for an Angel ; nor for God himself as such . And therefore although the benefits of the Priesthood of Christ , were communicated unto all Believers from the foundation of the world , by vertue of the compact and agreement between the Father and him , for the undertaking and execution of that Office at the time appointed ; yet he was not actually , nor could be an High Priest , untill he was cloathed with flesh , and made partaker of the nature of the children . The duty which as an High Priest he had perform , namely , to offer Gifts and Sacrifices unto God , Chap. 8.3 . with the especial nature of that great Sacrifice that he was to offer , which was himself , his Body and Soul prepared and given him for that purpose , Chap. 10.10 . require and make necessary this Conformity . For this cause then was he made like unto the Brethren in a Participation of Humane Nature . Secondly , That in this nature he should be perfectly Holy , and exactly discharge his duty according unto the Mind and Will of God , was all that was required of him as to his being an High Priest. But this was not all that the estate and condition of the Brethren required . Their sorrows , tenderness , weakness , miseries , disconsolations are such , that if there be not a contemperation of his sublime Holiness , and absolute perfection in fulfilling of all Righteousness , with some Qualifications enclining him to Condescension , Pity , Compassion , and tender sense of their condition , what ever might be the issue of their safety in the life to come , their Comforts in this life would be in continual hazard . For this cause therefore was he made like unto them in the infirmities of their nature , their Temptations and Sufferings , from whence all their disconsolations and sorrows do arise . Hence was the necessity of the Qualifications for his Office which by his sufferings and Temptations he was furnished withal ; and they are two : First , Mercifulness ; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merciful , tenderly compassionate , as the Syriack Version renders the word ; misericors ; one that layes all the miseries of his people to heart , so caring for them , to relieve them . Mercy in God is but a naked simple Apprehension of misery , made Effective by an act of his holy Will to relieve . Mercy in Christ is a compassion , a condolency , and hath a moving of pity and sorrow joyned with it . And this was in the Humane Nature of Christ a Grace of the Spirit in all perfection . Now it being such a Vertue , as in the operation of it , deeply affects the whole soul and body also , and being incomparably more excellent in Christ , than in all the Sons of men , it must needs produce the same effects in him , wherewith in others in lesser degrees it is attended . Thus we find him at all times full of this Compassion and pity towards all the Sons of men , yea , the worst of his enemies , expressing it self by sighs and tears , intimating the deep compassion of his heart . And this made him , as it were even forget his own miseries in his greatest distress , when seeing the Daughters of Jerusalem mourn for him , as he was going to his Cross , he minds them of that which his compassionate heart was fixed on , even their approaching misery and ruine , Luke 23.28 . But yet neither is this Mercifulness in general that which the Apostle intends ; but he considers it , as excited , provoked , and drawn forth by his own temptations and sufferings . He suffered and was tempted , that he might be merciful , not absolutely , but a merciful High Priest. The Relation of the Sufferings and Temptations of Christ unto his Mercifulness , is not as unto the Grace , or Habit of it , but as unto its especial Exercise as our High Priest. And this mercifulness of Christ is , the gracious Condolency and Compassion of his whole soul with his people in all their temptations , sufferings , dangers , fears and sorrows , with a continual propensity of Will and Affections unto their Relief , implanted in him by the Holy Ghost , as one of those Graces which were to dwell in his nature in all fulness , excited and provoked , as to its continual exercise in his Office of High Priest , by the sense and experience , which he himself had of those Miseries which they undergo ; whereof more on the last Verse . Secondly , The other Qualification mentioned , is that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faithful . Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verus , legitimus , true and rightful ; made so in a due manner , whereof the Apostle treats expresly , Chap. 5.5 . Others , his general Faithfulness , Integrity , and Righteousness in the discharge of his Office , being faithful unto him that appointed him , as Chap. 3.2 . But neither of these senses answer the especial design of the Apostle , nor his referring of this Qualification unto his conformity with the Brethren in sufferings and temptations . It must also answer that mercifulness which we have before described . It consists therefore in his exact , constant , careful consideration of all the concernments of the Brethren under their temptations and sufferings . This he is excited unto by his own Experience of what it is to serve God in such a condition . It is described , Isa. 40.11 . Not his Faithfulness then in general , whereby he discharged his whole Office , and accomplished the work committed unto him , mentioned , John 17.4 . but his constant Care and Condescension unto the Wants and Sorrows of his suffering and tempted Brethren , is here intended . Before we proceed unto the Explication of the remaining passages of these Verses , what offers it self from what hath been already discoursed unto our Instruction , may be observed : As , First , The promised Messiah was to be the great High Priest of the people of God. This the Apostle here presumes and proves elsewhere . And this we have elsewhere confirmed . The especial Office of Priesthood , for one to perform it in the behalf of others , came in after sin , upon the first Promise . In the state of Innocency every one was to be Priest for himself , or perform in his own name the things which with God he had to do according unto the Law of his Creation . This priviledge failing by sin , which cut off all gracious entercourse between God and man , a new way was provided and included in the first Promise for the transaction of things between God and sinners . This was by Christ alone , the promised seed . But because he was not to be immediately exhibited in the flesh , and it was the will of God that sundry Sacrifices should be offered unto him , partly for his Honour and Glory in the world , and to testifie the subjection of his people unto him , partly to teach and instruct them in the Nature and Benefits of the Priesthood which he had designed for them , and to exemplifie it in such Representations as they were capable of , he did at several seasons institute various sorts of temporary fading typical Priests ; this he did both before and after the Law. Not that ever there was amongst them a Priest properly and absolutely so called , by whom the things of men might be completely and ultimately transacted with God. Only those who were appointed to administer before the Lord in the behalf of others , were called Priests , as Rulers are called gods ; because they represented the true Priest , and outwardly expressed his actings unto the people . The true , proper , and absolute High Priest , is Jesus Christ alone , the Son of God ; for he alone had all the solemnities that were necessary for the constitution and confirmation of such a Priest. As in particular , the Oath of God was necessary hereunto , that his Priesthood might be stable and unchangeable . Now none was ever appointed a Priest by the Oath of God , but Christ alone , as the Apostle declares , chap. 7.20 , 21. And how this differences his Office from that of others , shall on that place be made manifest . 2. He alone had somewhat of his own to offer unto God ; other Priests had somewhat to offer , but nothing of their own ; only they offered up the beasts that were brought unto them by the people . But the Lord Christ had a Body and Soul of his own prepared for him to offer , which was properly his own and at his own disposal , chap. 10.5 . 3. He alone was set over the whole spiritual House of God , the whole Family of God in heaven and earth . This belongs unto the Office of a High Priest , to preside in and over the House of God , to look to the rule and disposal of all things therein . Now the Priests of old were , as unto this part of their Office , confined unto the material House or Temple of God ; but Jesus Christ was set over the whole spiritual House of God to rule and dispose of it , chap. 3.6 . 4. He alone abides for ever . The true and real High Priest was not to minister for one Age or Generation only , but for the whole people of God unto the end of the world . And this Prerogative of the Priesthood of Christ the Apostle insists upon , chap. 7.23 , 24. 5. He alone did , and could do the true and proper work of a Priest ; namely , make reconciliation for the sins of the people . The Sacrifices of other Priests could only represent what was to be done , the thing it self they could not effect ; for it was not possible that the blood of bulls and goats should take away sin , as the Apostle shews , chap. 10.4 . but this was done effectually by that one offering which this High Priest offered , verse 11 , 12 , 13 , 14. All which things must be afterwards insisted on in their proper places , if God permit . This then is his Prerogative , this is our priviledge and advantage . II. The assumption of our nature , and his conformity unto us therein , was principally necessary unto the Lord Jesus , on the account of his being an High Priest for us . It behoved him to be made like unto us , that he might be an High Priest ; it is true , that as the great Prophet of his Church he did in part teach and instruct it , whilst he was in the flesh in his own Person : but this was in a manner a meer consequence of his assuming our nature to be our High Priest. For he instructed his Church before and after principally by his Spirit . And this he might have done to the full , though he had never been incarnate . So also might he have ruled it with supreme Power as its King and Head. But our High Priest without the assumption of our nature he could not be , because without this he had nothing to offer ; and of necessity , saith the Apostle , he must have somewhat to offer unto God. A Priest without a Sacrifice is as a King without a Subject . Had not God prepared him a body , he could have had nothing to offer . He was to have a self to offer to God , or his Priesthood had been in vain . For God had shewed that no other Sacrifice would be accepted , or was effectual for that end which was designed unto this Office. On this therefore is laid the indispensible necessity of the Incarnation of Christ. III. Such was the unspeakable love of Christ unto the Brethren , than he would refuse nothing , no condition , that was needful to fit him for the discharge of the work which he h●d undertaken for them . Their High Priest he must be , this he could not , unless he were made like unto them in all things . He knew what this would cost him , what trouble , sorrow , suffering in that conformity unto them he must undergo ; what miseries he must conflict withall all his life ; what a close was to be put unto his pilgrimage on the earth ; what woful temptations he was to pass through : all lay open and naked before him . But such was his Love , shadowed out unto us by that of Jac●b to Rachel , that he was content to submit unto any terms , to undergo any condition , so that he might save and enjoy his beloved Church . See Ephes. 5.25 , 26. And surely he who was so intense in his love , is no less constant therein . Nor hath he left any thing undone that was needful to bring us unto God. But we are yet farther to proceed with our explication of the words . The Apostle having asserted the Priesthood of Christ , describes in the fifth place the nature of the Office it self , as it was vested in him : and this he doth two ways . 1. By a general description of the Object of it , or that which it is exercised about ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things appertaining unto God. 2. In a particular instance taken from the end of his Priesthood , and the great work that he performed thereby , to make reconciliation for the sins of the people . First , He was to be an High Priest in the things pertaining unto God ; that is , either in things that were to be done for God with men , as the Apostle speaks , We are Ambassadors for Christ , as though God did beseech you by us , 2 Cor. 5.20 . Or in things that were to be done with God for men . For there were two general parts of the Office of the High Priest : the one to preside in the House and over the Worship of God , to do the things of God with men . This the Prophet assigns unto Joshua the High Priest , an especial Type of Christ , Zech. 3.7 . Thus saith the Lord of hosts , If thou wilt walk , in my ways , and if thou wilt keep my charge , then thou shalt also judge my house , and thou shalt also keep my courts . And of Christ himself , even he shall build the Temple of the Lord , and he shall bear the glory , and shall sit and rule upon his throne , and he shall be a priest upon his throne , chap. 6.13 . that is , the High Priest of our profession , chap. 3.1 . He was set authoritatively over the House of God , to take care that the whole Worship of it were performed according unto his appointment , and to declare his Statutes and Ordinances unto the people . And in this sense the Lord Christ is also the High Priest of his Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feeding and ruling them in the Name and Authority of God , Mich. 5.4 . Yet this is not that part of his Office which is here intended by the Apostle . The other part of the High Priests Office was to perform the things toward God , which on the part of the people were to be performed . So Jethro adviseth Moses , Exod. 18.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be thou unto the people before God ; which words the LXX render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the phrase here used by the Apostle , Be thou unto the people in things appertaining unto God. And this was the principal part of the Office and Duty of the High Priest , the other being only a consequent thereof . And that it was so , as to the Office of Christ , the Apostle manifests in the especial limitation which he adjoyns unto this general assertion ; he was an High Priest in things appertaining unto God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reconcile ; that is , make reconciliation for the sins of the people . Two things are to be considered in these words : 1. The Object of the Priestly action here assigned to the Lord Christ. 2. The Action it self , which with respect thereunto he is said to perform . The first is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the people ; that is , say some ; the seed of Abraham , whose interest in the Mediation of Christ , and their priviledge therein , the Apostle here minds them of , to provoke the Hebrews to constancy in their faith and profession . And so also they limit the term Brethren before used , not , as they say , that the Elect among the Gentiles are excluded , but that he expresly mentions only the first fruits in the Jews . But this sense is not necessarily included in the words ; the intention of the Apostle in the expression is only to give some light into the effect of the Priesthood of Christ , from the Office of the High Priest under the Old Testament , and the discharge thereof . For as he had a peculiar people for whom he made attonement , so also hath Christ , that is , all his Elect. 2. The Action ascribed unto him is expressed in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which want not their difficulty , the construction of the Verb being inconsistent with its native and proper signification ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly and usually in all Writers , Sacred and others , to appease , to attone , to please , to propitiate , to recon●ile . But the following word seems not to admit of that sense in this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For how can any one be said to please , or attone , or reconcile sin ? Wherefore some laying the emphasis of the expression on the construction , do regulate the sense of the Verb by the Noun , of the Act by the Object ▪ and so will have it signifie to expiate , cleanse , and do away sin ; to cleanse the sins of the people , to do away the sins of the people . The Vulgar Latine renders the word repropitio , ut repropit●aret ; which , as Anselm tells us , and he hath those that follow him , is composed of re , prope , and cleo ; a barbarous Etymologie of a barbarous word . Propitio , is a Latin● word , and used not only by Plautus , but by Suetonius and Pliny ; and that to appease , attone , please , or turn away anger . Most Translations render it by expio , ad expiandum peccata ; but the signification of that word is also doubtful . It is indeed sometimes used for to cleanse , make pure , and to take away sin ; but never in any good Author but with reference unto attonement ; to take them away by sacrifice , by publick punishments , by mens devoting themselves to destruction . So Livy , speaking of Horatius who killed his sister , Ita ut caedes manifesta aliquo tamen piaculo lueretur , imperatum patri , ut filium expiaret pecunia publica . Expiare is the same with luere piaculo , which is to take away the guilt of a crime by a commutation of punishments . There may then be a double sense of these words . 1. To make attonement and reconciliation for sin , appeasing the anger and wrath of God against it . 2. To remove and take away sin , either by the cleansing and sanctifying of the sinner , or by any means prevailing with him not to continue in sin . Against the first sense , the construction of the word with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins , is objected ; Against the latter , the constant sense of the word it self , which is not to be deserted . It is the former sense therefore which we do embrace , and shall confirm . 1. The constant use of the word in all good Authors of the Greek Tongue , will admit no other ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active importance , and denotes propitium facio , placo , as we observed before , to appease and attone . And this is that whereby the Heathen generally expressed their endeavours to turn away the wrath of their gods , to appease them ; and then they use it transitively , with an Accusative case of the Object ; as Homer , Iliad 3. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To propitiate or appease God. And Iliad 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To offer an Hecatomb unto Apollo for the Greeks , and appease him who hath sent on them so many sorrows , or attone him . And when it hath the Accusative case of the person joyned with it , it can bear no other sense . So Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and Lucian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to appease God. Sometimes it is used with a Dative case , as Plutarch in Public . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and then it hath respect unto the Sacrifice whereby attonement is made , and anger turned away ; and is rendred piaculare sacrum facere , to offer a piacular sacrifice . So that the word constantly hath regard unto the anger and wrath of some person , which is deprecated , turned away , appeased , by reconciliation made . 2. The use of the word by the LXX confirms it unto this sense . Commonly they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it ; which when regarding God , always signifies attonement , and to attone . So the Noun , Psal. 48.17 . No man can redeem his brother , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can he give to God his ransom , or the price of his redemption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And unto the Verb where it respecteth the offence to be attoned for , they usually annex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it . Exod. 32.30 . You have sinned a great sin , and now I will go up unto the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I may attone for your sins . And it is God who is the Object of the Act of appeasing , or attoning ; to make attonement with God for your sin . So Numb . 28.22 , 30. Nehem. 10.33 . Once in the Old Testament it is used transitively , and sin placed as the Object of it , Dan. 9.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to attone sin , or unrighteousness ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make attonement with God for sin . And so also they express the person with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom the attonement is made . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 30.15 , 16. Levit. 1.4 . chap. 4.20 , 26 , & 6.30 . Numb . 15.23 , 26. And still God is respected as he who is offended , and is to be reconciled ; as it is expressed , Levit. 10.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall make attonement for them before the Lord. And sometimes they adde that wherewith the attonement is made , namely Offerings or Sacrifices of one sort or another , Levit. 8.17 . And they will give us the sense of the word in another place , Prov. 16.15 . The wrath of a King is as messengers of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wise man shall appease him ; referring that to the King , which the Original doth to his wrath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall turn away , that is , by appeasing him . In the use of this word then there is always understood , 1. An offence , crime , guilt or debt , to be taken away . 2. A person offended , to be pacified , attoned , reconciled . 3. A person offending to be pardoned , accepted . 4. A Sac●i●ice or other means of making the attonement , sometimes one is expressed , sometimes another , but the use of the word hath respect unto them all . And in vain doth Crellius pretend , ad Grot. ad cap. 7. p. 360. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same , and denote the same thing , the former always denoting the person offended , the latter the person offending , or the offence it self ; the one is to attone or appease another , the other to make attonement for another ; which surely are sufficiently different . 3. The Jews to whom Paul wrote , knew that the principal work of the High Priest was to make attonement with God for sin ; whereof their Expiations and freedom from it was a consequent ; and therefore they understood this act and duty accordingly , it b●ing the usual expression of it that the Apostle applies unto it . They knew that the great work of their High Priest was to make attonement for them , for their sins and transgressions , that they might not die , that the punishment threatned in the Law might not come upon them , as Levit. 16.10 , and 21. is fully declared . And the Apostle now instructs them in the substance , of what they had before attended unto in types and shadows . Nor is there any mention in the Scripture of the expiation of sins but by attonement ; nor doth this word ever in any place signifie the real cleansing of sin inherent from the sinner ; so that the latter sense proposed hath no consistency with it . The difficulty pretended from the construction , is not of any moment . The sense and constant use of the word being what we have evinced ▪ there must be an Ellipsis supposed , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same in sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make reconciliation with God for sins ; as the same phrase is in other places explained . Sixthly , There is a farther double enforcement of the necessity of what was before affirmed , concerning his being made like unto his brethren in all things , with reference unto his Priesthood ; and the first is taken from what he did or suffered in that condition ; the other from the benefits and advantages which ensued thereon . The first in those words , For that he himself hath suffered being tempted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for in that ; that is , say some , in the same nature , he suffered in the flesh that he took , being tempted . But the words seem rather only an illation of what the Apostle concludes or infers from that which he had before laid down ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas , in as much , seeing that ; so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are often used , Rom. 6.12 . Now it is here affirmed of Christ that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he suffered being tempted ; not , it hapned unto him to be tempted , which we before rejected . The Vulgar Latin , and Expositors following that Translation ; He suffered and was tempted . But the [ and ] inserted we have shewed to be superfluous , and it is acknowledged to be so by Erasmus , Estius , A Lapide ; though Tena with some others contend for the retaining of it . It is not the suffering of Christ in general that is here intended ; nor is the end mentioned of it that of his suffering in general , which was to make reconciliation ; but the succouring and relieving of them that are tempted , which regards the sufferings that befell him in his temptations . It is not his sufferings absolutely considered , nor his being tempted that is peculiarly designed , but his suffering in his temptation , as was before observed . To know then what were these sufferings , we must enquire what were his temptations , and how he was affected with them . To tempt , and temptations are things in themselves of an indifferent nature , and have no moral evil in them absolutely considered . What ever attends them of that kind , proceeds either from the intention of the tempter , or the condition of them that are tempted . Hence God is said to tempt men , but not to induce them unto sin , Gen. 22.1 . James 1.13 . What of evil ensues on temptation , is from the tempted themselves . Moreover , though temptation seems to be of an active importance , yet in it self it is meerly for the most part neutral . Hence it compriseth any thing , state or condition , whereby a man may be tried , exercised or tempted . And this will give us light into the various temptations under which the Lord Christ suffered . For although they were all external , and by impressions from without , yet they were not confined unto the assaults of Sathan , which are principally regarded under that name . Some of the heads of them we may briefly recount . 1. His state and condition in the world ; He was poor , despised , persecuted , reproached , especially from the beginning unto the end of his publick ministery . Herein lay one continued temptation , that is , a trial of his obedience by all manner of hardships . Hence he calls this whole time , the time of his temptations ; You have abode with me in my temptations ; or in the work that he carried on in a constant course of temptation , arising from his outward state and condition . See James 1.2 . 1 Pet. 5.9 . In this temptation he suffered Hunger , Poverty , Weariness , Sorrow , Reproach , Shame , Contempt , wherewith his holy Soul was deeply affected . And he underwent it cheerfully , because it was to be the condition of them , whose preservation and salvation as their High Priest he had undertaken , as we shall see . And his experience hereof is the spring of their comfort and safety . 2. Whilst he was in this state and condition , innumerable particular temptations befell him , under all which he suffered . 1. Temptations from his Relations in the flesh , being disregarded and disbelieved by them , which deeply affected his compassionate heart with sorrow . 2. From his Followers , being forsaken by them upon his preaching the Mysteries of the Gospel . 3. From his chosen Disciples , all of whom left him , one denyed him , and one betrayed him . 4. From the anguish of his Mother , when a sword pierced through her soul in his sufferings . 5. From his enemies of all sorts . All which are at large related in the Gospel ; from all which his sufferings were inexpressible . 3. Satan had a principal hand in the temptations wherein he suffered . He set upon him in the entrance of his Ministery immediately in his own Person , and followed him in the whole course of it by the instruments that he set on work . He had also a season , an hour of darkness allowed unto him , when he was to try his utmost strength and policy against him ; under which assault from him he suffered , as was fore-told , from the foundation of the world , the bruising of his heel , or the temporal ruine of all his concernments . 4. Gods desertion of him was another temptation under which he suffered . As this was most mysterious , so his sufferings under it were his greatest perplexity , Psal. 22.1 , 2. Heb. 5.7 . These are some of the heads and springs of those various and innumerable temptations that the Lord Christ suffered in and under . Lastly , The b●e●sed effect and consequent hereof is expressed in those words , He is able to succour them that are tempted ; wherein we have , 1. The description of them for whose sake the Lord Christ underwent this condition . 2. The Ability that accrued unto him thereby for their relief . And , 3. The Advantage that they are thereby made partakers of . First , They for whose sakes he underwent this condition , are those whom he reconciled unto God by his Sacrifice as an High Priest , but are here described by an especial concerment of their obedience , which producing all their sorrow and trouble , makes them stand in continual need of aid and assistance . They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tempted ones . Notwithstanding their reconciliation unto God by the death of Christ , they have a course of obedience prescribed unto them . In this course they meet with many difficulties , dangers , and sorrows , all proceeding from the temptations that they are exercised withall . Hence is this description of them , they are those who are tempted , and suffer greatly on that account . Others are little concerned in temptations ; outward it may be as unto danger they have not many ; and if they have , it is the trouble and not the temptations which they regard ; inward and unto sin , they yield obedience unto ; and the trouble from temptation is in the opposition made unto it . It is reconciled persons who emphatically are the tempted ones , especially as temptations are looked on as the cause of sufferings . They are the mark of Sathan and the world , against which all their arrows and darts are directed , the subject whereon God himself exerciseth his trials . And besides all this , they maintain a continual warfare within them against temptations in the remainder of their own corruptions : so that within and about them are they conversant in the whole course of their lives . Moreover unto this constant and perpetual conflict , there do befall them in the Holy Wise Providence of God certain seasons wherein Temptations grow high , strong , impetous , and are even ready to ruine them . As Christ had an Hour of Darkness to conflict withal ; so have they also . Such was the condition of the believing Hebrews , when Paul wrote this Epistle unto them . What through the Persecution , wherein they endured a great fight of Afflictions , and what through the Seductions of false brethren , alluring them unto an Apostacy unto Judaism , and an acquiescency in Mosaical Ceremonies , they were even ready to be utterly ruined . Unto them therefore , and by them unto all others in the like condition the Apostle hath respect in his description of those whom the Lord Christ is ready to succour ; they are tempted ones . This is the proper name of Believers . As Satan from what he doth , is called the Tempter ; so they from what they endure , may be called the Tempted ones . Their calling is to oppose Temptations ; and their lives a conflict with them . The High Priest having suffered the like things with them , they have an assured ground of consolation in all their temptations and suf●erings . Which he confirms by what is added in the second place , namely , his ability to help them . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is able . Now this Ability is such , as ariseth from that peculiar mercifulness , which he is disposed unto from that experience which he had of suffering under Temptation . A Moral Power , not a Natural . It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an executive Power , a Power of working or operation , not a power of the hand , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Power of heart and will , an Ability in readiness of mind , that is here assigned unto Christ. It is this latter , and not the former that was a Consequent of his temptations and sufferings . A gracious , ready enlargedness of heart , and constant inclination unto the succour of them that are tempted , is the Ability here designed . For as this Power was originally and radically implanted in the Humane Nature of Christ , by the communication of all habitual grace unto him , so its next inclination to exert it self in suitable Effects , with a constant actual excitation thereunto , he had upon the account of his suffering in temptations . For , 1. He had particular Experience thereby of the Weakness , Sorrows and Miseries of Humane Nature under the assaults of Temptations ; he tryed it , self it , and will never forget it , 2. His Heart is hereby enclined to Compassion , and acquainted with what it is that will afford Relief . In his Throne of Eternal Peace and Glory , he sees his poor Brethren labouring in that storm , which with so much travail of soul himself passed through , and is intimately affected with their condition . Thus Moses stirs up the Israelites unto Compassion unto Strangers , from the Experience they had themselves of the sorrows of their hearts ; thou knowest the heart of a stranger . And the Jews tell us , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Officers that he set over the people in the Wilderness were of those Elders who were so evily entreated by the Taskmasters in Aegypt ; that from their own sufferings , they might know how to exercise tenderness over their brethren now put under their rule . 3. This Compassion moves and excites him unto their Relief and Succour . This is the proper effect of mercy and compassion . It sets Power on work for the relief of them whose condition it is affected withal . So said she . Haud ignara mali miseris succurrere disco . Being exercised with evils and troubles her self , she had thence learned to relieve the miserable so far as she was able . This is the Ability ascribed unto our High Priest. Compassion and Mercy arising from an Experience of the sufferings and dangers of Humane Nature under Temptations , exciting his Power for the relief of them that are tempted . 3. Lastly , The Advantage of the Brethren from hence lyes in the succour that he is thus able to afford unto them . This in general , as we have shewed , consists in a speedy coming in with relief unto them who being in distress do cry out , or call for it . There are three things that tempted Believers do stand in need of ; and which they cry out for , ( 1. ) Strength to withstand their temptations , that they prevail not against them : ( 2. ) Consolation to support their Spirits under them . ( 3. ) Seasonable Deliveranc● from them . Unto these is the succour afforded by our High Priest suited ; and it is variously administred unto them . As ( 1. ) By his Word or Promises : ( 2. ) By his Spirit : and that , ( 1. ) By communicating unto them supplies of Grace or spiritual strength . ( 2. ) Strong consolation . ( 3. ) By rebuking their Tempters and temptations ( 3. ) By his Providence disposing of all things to their good and Advantage in the issue ; and what is more in the words , will be manifest in the ensuing Observations taken from them . 1. The principal work of the Lord Christ as our High Priest , and from which all other actings of his and that Office do flow , was to make Reconciliation or Attonement for sin . This John declares , 1 Ep. 2.2 . We have an Advocate with the Father , and he is a propitiation for our sins . What he doth for us in Heaven as our Advocate , depends on what he did on earth , when he was a Propitiation for our sins . This work was that which was principally regarded in the first Promise , Gen. 3.15 . namely , That which he was to do by his sufferings . To shadow out and represent this unto the Church of old , were all the Sacrifices of the Law , and the Typical Priesthood it self instituted . They all directed Believers to look for , and to believe the Attonement that was to be made by him . And that this should be the foundation of all his other actings as an High Priest , was necessary ; First , On the part of his Elect , for whom he undertook that Office. They were by nature Enemies of God , and children of Wrath ; unless Peace and Reconciliation be made for them in the first place , they could neither have encouragement to go to him with their Obedience , nor to expect any mercy from him , or Acceptation with him . For as Enemies , they could neither have any mind to serve him , nor hope to please him . Here lye the first thoughts of all who have any design seriously to appear before God , or to have to do with him ; wherewith shall we come before him , how shall we obtain Reconciliation with him ? Until this Enquiry be answered and satisfied , they find it in vain to address themselves unto any thing else , nor can obtain any ground of hope to receive any good thing from the hand of God. This order of things the Apostle layes down , Rom. 5.8 , 9 , 10. The first thing to be done for us , was to reconcile us to God whilest we were sinners and enemies ; this was done by the death , by the blood of Christ , when as our High Priest he offered himself a Sacrifice for us . This being performed , as we have abundant Cause of , and Encouragement unto Obedience , so also just ground to expect what ever else belongs unto our salvation ; as he also argues , Chap. 8. Secondly , It was so on his own part also . Had not this been first accomplished , he could not have undertaken any other Act of his Priestly Office for us . What the Lord Christ doth in Heaven on our behalf , was prefigured by the entrance of the High Priest into the Holy Place . Now this he could not do , unless he had before offered his Sacrifice of Attonement , the blood whereof he carried along with him into the presence of God. All his Intercession for us , his watching for our Good , as the merciful High Priest over the House of God , is grounded upon the Reconciliation and Attonement which he made : his Intercession indeed being nothing but the blessed Representation of the Blood of the Attonement . Besides , this was required of him in the first place , namely , that he should make his soul an Offering for sin , and do that , in the Body prepared for him , which all the Sacrifices and Burnt-Offerings of old could not effect nor accomplish . And therefore hereon depended all the Promises that were made unto him about the success of his Mediation , so that without the performance of it he could not claim the accomplishment of them . Thirdly , It was so on the part of God also ; For herein principally had he designed to manifest his Righteousness , Grace , Love and Wisdom , wherein he will be glorified , Rom. 3.25 . He set him forth to be a propitiation to declare h●s Righteousness ; the Righteousness of God was most eminently glorified in the Reconciliation wrought by Christ , when he was a Propitiation for us , or made attonement for us in his blood . And herein also God commendeth his Love unto us , Rom. 5.8 , John 3.16 . 1 John 4.9 . And what greater demonstration of it could possibly be made , than to send his Son to dye for us when we were enemies , that we might be reconciled unto him . All after actings of God towards us indeed are full of Love , but they are all streams from this fountain , or Rivers from this Ocean . And the Apostle summs up all the Grace of the Gospel in this ; that God was in Christ reconciling us to himself ; and that by this way of Attonement , making him to be sin for us , who knew no sin , that we might become the Righteousness of God in him , 2 Cor. 5.19 , 21. And so also he declares , that this was the mysterie of his Will wherein he abounded towards us in all Wisdom and Prudence , Ephes. 1.8 , 9 , 10. So that in all things the great glory which God designed in the Mediation of Christ , is founded alone in that Act of his Priesthood , whereby he made Reconciliation for the sins of his people . And therefore . 1. They who weaken , oppose , or take away this Reconciliation , are Enemies to the salvation of men , the Honour of Christ , and the Glory of God , From men they take their Hopes and Happiness , from Christ his Office and Honour , from God his Grace and Glory . I know they will allow of a Reconciliation in Words , but it is of Men to God , not of God unto men . They would have us reconcile our selves unto God by Faith and Obedience , but for the Reconciliation of God unto us , by Sacrifice , Satisfaction and Attonement , that they deny . What would they have poor sinners do in this case ? they are Enemies unto God ; go say they , and be reconciled unto him ; lay aside your Enmity , and be no more his adversaries : but alas , he is our Enemy also ; we are children of wrath , obnoxious to the curse as transgressors of his Law , and how shall we be delivered from the wrath to come ? Take no care of that , there is no such Justice in God , no such Indignation against sin and sinners as you imagine ; but our Consciences tell us otherwise ; the Law of God tells us otherwise ; the whole Scripture testifies to the contrary ; all the Creation is filled with tokens and evidences of this Justice and Indignation of God against sin , which you deny : And would you have us to give credit unto you , contrary to the constant dictates of our own Consciences , the Sentence of the Law , the Testimony of the Word , the Voyce of the whole Creation , and that in a matter of such importance and everlasting concernment unto us ? What if all these should prove true , and you should prove lyars , should we not perish for ever , by relying on your testimony ? Is it reasonable we should attend unto you in this matter ? Go with your Sophisms unto men who were never burdened with a sense of the Guilt of sin , whose Spirits never took in a sense of Gods displeasure against it , who never were brought under bondage by the sentence of the Law , who never were forced to cry out in the bitterness and anguish of their souls , what shall we do to be saved ? Wherewith shall we come before the Lord , or appear before the High God ? and it may be they will be entangled and seduced by you ; but for those who have thus in any measure known the terror of the Lord , they will be secured from you by his Grace . Besides , what ground do such men leave unto the Lord Christ to stand upon as it were in his Intercession for us in Heaven ? Do they not take that blood out of his hand , which he is carrying into the Holy Place ? And how do they despoil him of his Honor , in taking of from his work ? a miserable employment ; when men shall study and take pains to perswade themselves and others , that Christ hath not done that for them , which he hath done for all that are his ; and which if he hath not done for them , they must perish for evermore ; Is it worth the while for them to weaken Faith , Love and Thankfulness unto Christ ? From whom can such men look for their Reward ? Can Right Reason , or a Light within , be no otherwise adored , but by sacrificing the blood of Christ unto them ? no otherwise be enthroned , but by deposing him from his Office , and taking his work out of his hand ; and by an horrible ingratitude , because they know no other could do that work , to conclude that it is needless ? Are men so resolved not to be beholding unto Jesus Christ , that rather than grant that he hath made Reconciliation for us by his blood , they will deny that there was any need that any such Reconciliation should be made ? O the depths of Satan ; Oh the stupidity and blindness of men that are taken alive by him , and lead captive at his pleasure . 2. They who would come unto God by Christ , may see what in the first place , they are to look after . Indeed if they are once brought into that Condition wherein they will seriously look after him , they will not be able to look from it , though for a while it may be they will be unwilling to look unto it . Reconciliation they must have , or they can have no peace . This lyes straight before them ; they are willing it may be to look upon the right hand , and the left , to see if there be any thing nigh them that will yield them relief ; but all is in vain : If any thing else gives them ease , it gives them poyson : if it gives them peace , it gives them ruine . Reconciliation by the blood of Christ is the only relief for their souls . And nothing more discovers the vanity of much of that Religion which is in the world , than the regardlesness of men in looking after this , which is the Foundation-stone of any durable building in the things of God. This they will do , and that they will do , but how they shall have an interest in the Reconciliation made for sin , they trouble not themselves withall . II. The Lord Christ suffered under all his temptations , sinned in none . He suffered being tempted , sinned not being tempted . He had the Heart of a man , the Affections of a man , and that in the highest degree offense and tenderness . What ever sufferings the soul of a man may be brought under , by Grief , Sorrow , Shame , Fear , Pain , Danger , loss , by any afflictive passions within , or impressions of force from without , he underwent , he felt it all . Because he was alwayes in the Favour of God , and in the assurance of the indissolubility of the Vnion of his Person , we are apt to think , that what came upon him , was so overballanced by the Blessedness of his Relation unto God , as not to cause any great Trouble unto him . But we mistake when we so conceive . No sorrows were like to his , no sufferings like unto his . He fortified not himself against them , but as they were meerly poenal , he made bare his breast unto their strokes , and laid open his soul that they might soak into the inmost parts of it , Isa. 50.6 . All those Reliefs and diversions of this life which we may make use of , to alleviate our sorrows and sufferings , he utterly abandoned . He left nothing in the whole Nature of sorrow or suffering , that he tasted not , and made experience of . Indeed in all his sufferings and temptations , he was supported with the thoughts of the glory that was set before him ; but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings . All the advantage that he had above us by the Excellency of his Person , was only that the sorrows of his heart were enlarged thereby , and he was made capable of greater enduring without sin . And it was to be thus with him . 1. Because , although the Participation of Humane Nature was only necessary , that he might be an High Priest , yet his sufferings under Temptations were so , that he might be a merciful High Priest for tempted sufferers . Such have need not only to be saved by his Attonement , but to be relieved , favoured , comforted by his Grace . They did not only want one to undertake for them , but to undertake for them with Care , Pity and tenderness . Their state required delivery with compassion . God by that way of Salvation that he provides for them , intends not only their final Safety in Heaven , but also that in the sense of the first fruits of it in this world , they may glorifie him by Faith and Thankful Obedience . To this end it was necessary that they should have relief provided for them in the Tenderness and Compassion of their High Priest , which they could have no greater pledge of , than by seeing him for their sakes , exposing himself unto the miseries which they had to conflict withal : and so alwayes to bear that sense of them , which that impression would surely leave upon his soul. And , 2. Because , although the Lord Jesus by vertue of the Vnion of his Person and plenary unction with the Spirit , had an habitual fulness of mercy and compassion , yet he was to be particularly excited unto the exercise of them towards the Brethren , by the experience he had of their condition . His internal habitual fulness of Grace and mercy was capable of excitation unto suitable actings by external Objects , and sensible Experience . It added not to his mercifulness , but occasioned his readiness to dispose it unto others ; and shut the door against pleas of delaying succour . He bears still in his holy mind the sense he had of the sorrows wherewith he was pressed in the time of his Temptations ; and thereon seeing his Brethren conflicting with the like difficulties , is ready to help them ; and because his Power is proportioned unto his Will , it is said he is able . And what ever may be the real effects on the mind of Christ from his temptations and sufferings now he is in Heaven ; I am sure they ought to be great on our Faith and Consolation , when we consider him undergoing them for this very end and purpose , that seeing he was constituted our High Priest to transact all our Affairs with God , he would be sensible of that condition in his own person , which he was afterwards to present unto God , for relief to be afforded unto it . III. Temptations cast souls into Danger . They have need under them of relief and succour . Their spring , rise , nature , tendency , effects , all make this manifest . Many perish by them , many are wounded , none escape free that fall into them . Their kinds are various ; so are their degrees , and seasons , but all dangerous . But this I have elsewhere particularly insisted on . IV. The great duty of tempted souls , is to cry out unto the Lord Christ for help and relief . To succour any one , is to come unto his help upon his cry and call . This being promised by Christ , unto those that are tempted , supposeth their earnest cry unto him . If we be slothful , if we be negligent under our Temptations , if we look other wayes for Assistance , if we trust unto , or rest in our own endeavours for the conquest of them , no wonder if we are wounded by them , or fall under them . This is the great arcanum for the cure of this disease , the only means for supportment , deliverance and conquest , namely , that we earnestly and constantly apply our selves unto the Lord Christ for succour , and that as our merciful High Priest , who had experience of them . This is our duty upon our first surprizal with them , which would put a stop to their progress , this our Wisdom in their success and prevalency . What ever we do against them without this , we strive not lawfully , and shall not receive the crown . Were this more our practice than it is , we should have more freedom from them , more success against them than usually we have . Never any soul miscarried under temptation , that cryed unto the Lord Christ for succour in a due manner , that cryed unto him under a real apprehension of his danger , with Faith and Expectation of relief . And hereunto have we encouragement given us , by the great qualifications of his Person in this Office ; he is faithful , he is merciful , and that which is the Effect of them both , he is able ; he is every way sufficient to relieve and succour poor tempted souls . He hath a sufficiency of Care , Wisdom and Faithfulness , to observe and know the seasons wherein succour is necessary unto us : a sufficiency of Tenderness , Mercy and Compassion to excite him thereunto ; a sufficiency of Power to afford succour that shall be effectual ; a sufficiency of Acceptation at the Throne of Grace , to prevail with God for suitable supplies and succour . He is every way able to succour them that are tempted ; to Him be Praise and Glory for evermore . FINIS . Notes, typically marginal, from the original text Notes for div A53696-e2290 Aristoph . in Ran. Ac. 3. Sc. 1. Aristot. de A●im . lib. 1. cap. ult . Aristot. pol. ib. 2. cap. 8. Concil . Laod. Can. 59. Euseb. Eccles. Hist. lib. 7. cap. 30. Iren. lib. 4. cap. 69. Chrysost. in 2 ad Cor. cap. 6. ad finem . August . de unitat . Eccles. cap. 16. Lib. 2. de Bap. ad Donat. cap. 6. Aquin. in 1 Tim. 6. lec . 1. Athanas. in Synops. Ruffin Exposit. symb . Apostol . August . ad Cresion lib. 2. cap. 31. Maimon . More ; nebuch . p. 2. c. 52. Kimchi praf . ●d Psal. Concil . Co●stan . in Tral . can . 2. Concil . Cartha . 3. cap. 47. Cod. can . 20. Epiphan . Haer , 30. ca● . 15. Euseb. lib. 4. cap. 26. Lib. 6. cap. 25. Athanas. in synops . Hilar. praesat . in Psal. Nazian . in C●m●n Cy●l . C●●ech . 4 E●●phan . Hae. 8. Russ. Exposit. symb . Hier●n . praef . Ga●eat . ad Paulin. Hier●n . praef . in lib. Solom . Epiphan . Hae. 8. Lindan . panopl. Evang. lib. 3. cap. 4. I●enaeus lib. 1. cap. 2. Epiphan . H●r . 30. cap. 25. Euseb. lib. 6. cap. 2.1 . Epi●han . Haer. 42. cap. 9. Hierom. praes . in com . ad T●um . Theodor. praes . in Ep. ad Heb. Petrus Clupia . Epist. ad Petrobrusia . Euseb. lib. 2. cap. 24. Lib. 6. cap. 14. Photius Biblieth . Cod. 48. God. 120. Lib. 3. cap. 3. Epist. 129. ad Dardanum . Comment . in Isa. cap. 8. in Cap. 1. ad Eccles. de Scriptor . Ecclesiast . in Cain . in Matth. cap. 26. ●● Zecha . cap. 8. Lib. 4. de Trin. Lib. 2. de Cain . Annal. Ecclesia . An. 61. nu . 43. Exposit. sym● . Apostol . Ecclesiast . Hist. lib. 3. cap. 32. Epist. ad Dardan . De Verb. Dei lib. 1. cap. 11. Euseb. Hist. Eccles . lib. 3. c. 22. Co●fess . lib. 3. cap. 5. Praesat . in Isaiam & Amosum . Franciscus Picus exam . Doct. Gent. lib. 2. c. 2. Bibliander . de ratione discendi Hebr● . Mornaeus de Veritat . Christ. Relig. cap. 26. Rive● . Isa●og . ad Sac. Script . cap. ●8 . Glassius Philol . sac . Praes . ad Rhetor. Origen . Tom. 4. in Evang. Johan . Hieron . Epist. 151. ad Algas . Cornelius à Lapide praefat . in Epist. Pauli . Dyon . H●licar . Tractat. de Isoc . Senec. Ep. 115. Picus M●rand . Ep. ad Homo . Barbar . Augustin . de Doct. Christ. lib. 4. c. 6. Hilar. in Psal. 126. Basil. in Psal. 115. Pleus Mirand ▪ Epist. ad Hermol . Barbar . Basil. in Psalm . 1. Euseb. Eccles. Hist. l. 3. c. ult . Synod . Laod. cap. 59. Hieron . Cat. Viror . illust . in Joseph . Gregor . Mor. lib. 19. cap. 16. Hieron . Prae. in Prov. Solo. Notes for div A53696-e21490 Clemens . Origen . Eusebius . Hieronym . Theodoret. Chrysostom . Cajetan . Erasmus . Camero . Grotius , & omnes fere Commentatores . Frider. Span. Fil. de Au. Epist. ad Heb. Euseb. Eccles. Hist. lib. 6. cap. 24. Eccles. Hist. lib. 6. cap. 13. ●r●t . Praefat. in annot . ad Epist. ad Heb. Hieron . Scrip. Eccles. in Paul. Scrip. Ecclesiast . in Clement . Tertul. de Pudicit . cap. 20. Hieron . Gat. Scrip. in Pau. & Barnab . Philastr . Hae. 41. Camero Qua. in Epist. ad Heb. Spanh . de Auth. Epist. ad Heb. Grotius Praef. Annot. in Ep. ad Heb. Baron . An. Eccles. A. 51. N. 55. Hieron . de Nomin . Heb. Epiphan Haer. lib. 1.10 . Euseb. Eccles. Hist. l. 1. c. 13. Hieron Epist. ad August . & Com. in cap 2. Ep. ad Gal. Baron . An. Eccl. A. ● 51. N. 39 , 40 , 41. M●nceius de Vitul . Aur. Luther in Gen. cap. 48. v. 10. Erasm. An. in cap. 13. Sixtus Sinen . Biblioth . lib. 7. cap. 8. Tertul. praes . ad Haeres . Occumen . Praes . in Ep. ad Heb. Clemens in Hypotyp . Euseb. Eccles. Hist. l. 6. c. 24. Hieronym . Catal. Scri. in Pau. Erasm. An. in cap. 13. v. 24. Theodor. A gu . in Ep. ad Heb. Chrysosl . Praes . in Ep. ad Heb. Cathar . de Auth. Epist. ad Heb. diss . B●llar . ●e Verb. Dei. l. 1. c. 17. Baron . An. Eccles. A.C. 51. N. 55. A Lapid . Prae. in Epist. Can. loc . com . lib. 2. cap. 11. Galenus Praes . in Epist. ad Heb. Ten. Praelud . 4. Estius Prolegom . Chrysost. Proaem . in Ep. ad Rom. Beza Annot. in 2 Cor. 11.6 . Euseb. Hist. lib. 6. cap. 13. Proaem . in Ep. ad Heb. Notes for div A53696-e50380 Aust. lib. 2. Con. adver . Leg. & Prophet . cap. 1. 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A63641	----	Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts. Taylor, Jeremy, 1613-1667. 1675 Approx. 3573 KB of XML-encoded text transcribed from 378 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A63641 Wing T287 ESTC R19304 11760153 ocm 11760153 48662 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63641) Transcribed from: (Early English Books Online ; image set 48662) Images scanned from microfilm: (Early English books, 1641-1700 ; 551:9) Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts. Taylor, Jeremy, 1613-1667. Taylor, Jeremy, 1613-1667. Great exemplar of sanctity and holy life according to the christian institution. Cave, William, 1637-1713. Antiquitates apostolicae, or, The lives , acts and martyrdoms of the holy apostles of our Saviour. Cave, William, 1637-1713. Lives, acts and martydoms of the holy apostles of our Saviour. [750] p. : ill., port. Printed by R. Norton for R. Royston ..., London : 1675. Part 1, subdivided into three sections, each with special t.p. Part 1, fifth edition. Reproduction of the original in Bristol Public Library, Bristol, England. Pt. 1: The great exemplar of sanctity and holy life according to the Christian institution / Jer. Taylor -- Pt. 2: Antiquitates apostolicae, or, The lives, acts and martyrdoms of the holy apostles of our Saviour / William Cave. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Biography. Bible. -- N.T. -- Biography. Apostles -- Early works to 1800. Fathers of the church -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-00 Apex CoVantage Keyed and coded from ProQuest page images 2001-07 Jason Bredle Sampled and proofread 2005-03 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Antiquitates Christianae : OR , THE HISTORY OF THE Life and Death OF THE HOLY JESUS : AS ALSO THE LIVES , ACTS and MARTYRDOMS OF HIS APOSTLES . IN TWO PARTS . The First Part , containing the Life of CHRIST , Written by JER . TAYLOR , late Lord Bishop of Down and Connor . The Second , containing the Lives of the APOSTLES , with an Enumeration , and some Brief Remarks upon their first Successors in the Five Great APOSTOLICAL CHURCHES ; By WILLIAM CAVE , D. D. Chaplain in Ordinary to His MAJESTY . By whom also is added an APPARATUS , or Discourse Introductory to the whole Work , concerning the Three Great Dispensations of the Church , Patriarchal , Mosaical and Evangelical . Orig. c●ntr . Cels. lib. 1. d● Pr●●●● , p. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON , Printed by R. Norton , for R. Royston , Bookseller to his most Sacred Majesty , at the Angel in Amen-Corner , M DC LXXV . THE ANNUNTIATION . Ave gratiâ plena ; Dominus tecum ; Benedicta tu inter mulieres . Hail thou full of grace . y e Lord is with thee ; Blessed art thou among women . Luke 1. 28. Will : Fathorne sculp . ANTIQUITATES CHRISTIANAE OR The Life and Death of the Holy JESUS AS ALSO The Lives Acts and Martyrdoms of his Apostles . London Printed for R : Royston at the Angell in Amen Corner . 1675. TO THE Right Honourable , and Right Reverend Father in God NATHANAEL , Lord BISHOP of DURHAM , And Clerk of the Closet to His MAJESTY . MY LORD , NOTHING but a great experience of Your Lordships Candor could warrant the laying what concernment I have in these Papers at Your Lordships feet . Not but that the subject is in it self Great and Venemble , and a considerable part of it built upon that Authority that needs no Patronage to defend it : But to prefix Your Lordships Name to a subject so thinly and meanly manag'd , may perhaps deserve a bigger Apologie than I can make . I have only brought some few scattered handfuls of Primitive Story , contenting my self to Glean , where I could not Reap . And I am well assur'd , that Your Lordships wisdom and love to Truth would neither allow me to make my Materials , nor to trade in Legends and Fabulous reports . And yet alas ! how little solid Foundation is left to Build upon in these matters ? So fatally mischievous was the carelessness of those who ought to have been the Guardians of Books and Learning in their several Ages , in suffering the Records of the Ancient Church to perish . Vnfaithful Trustees , to look no better after such Divine and inestimable Treasures committed to them . Not to mention those infinite Devastations that in all Ages have been made by Wars and Flames , which certainly have prov'd the most severe and merciless Plagues and Enemies to Books . By such unhappy accidents as these we have been robb'd of the Treasures of the wiser and better Ages of the World , and especially the Records of the first times of Christianity , whereof scarce any footsteps do remain . So that in this Enquiry I have been forc'd to traverse remote and desert paths , ways that afford little fruit to the weary Passenger : but the consideration , that it was Primitive and Apostolical , sweetned my journey , and rendred it pleasant and delightful . Our inbred thirst after knowledge naturally obliges us to pursue the notices of former times , which are recommended to us with this peculiar advantage , that the Stream must needs be purer and clearer , the nearer it comes to the Fountain ; for the Ancients ( as Plato speaks ) were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better than we , and dwelt nearer to the Gods. And though'tis true the 〈◊〉 of those times is very obscure and dark , and truth oft covered over with heaps of idle and improbable Traditions ; yet may it be worth our labour to seek for a few Jewels , though under a whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heap of Rubbish . Is not the Gleaning of the Ancients ( say the Jews ) better than the Vintage of later times ? The very fragments of Antiquity are Venerable , and at once instruct our minds , and gratifie our curiosity . Besides , I was somewhat the more inclinable to retire again into these studies , that I might get as far as I could from the crowd and the noise of a quarrelsome and contentious Age. MY LORD , We live in times , wherein Religion is almost wholly disputed into talk and clamour , men wrangle eternally about useless and insignificant Notions , and which have no tendency to make a man either wiser or better . And in these quarrels the Laws of Charity are violated , and men persecute one another with hard names and characters of reproach , and after all consecrate their fierceness with the honourable title of Zeal for Truth . And what is yet a much sorer evil , the Peace and Order of an excellent Church , incomparably the best that ever was since the first Ages of the Gospel , is broken down , her holy Offices derided , her solemn Assemblies deserted , her Laws and Constitutions slighted , the Guides and Ministers of Religion despised , and reduc'd to their Primitive Character , The Scum and Off-scouring of the World. How much these evils have contributed to the 〈◊〉 and Impiety of the present Age , I shall not take upon me to determine . Sure I am , the thing it self is too sadly visible , men are not content to be modest and retired Atheists , and with the Fool to say only in their hearts , there is no God ; but 〈◊〉 appears with an open forehead , and disputes its place in every company , and without any regard to the Voice of Nature , the Dictates of Conscience , and the common sence of Mankind , men peremptorily determine against a Supreme Being , account it a pleasant divertisement to Droll upon Religion , and a piece of Wit to plead for Atheism . To avoid the 〈◊〉 and troublesome importunity of such uncomfortable Reflections , I find no better way , than to retire into those Primitive and better times , those first and purest Ages of the Gospel , when men really were , what they pretended to be , when a solid Piety and Devotion , a strict Temperance and Sobriety , a Catholick and unbounded Charity , an exemplary Honesty and Integrity , a great reverence for every thing that was Divine and Sacred , rendred Christianity Venerable to the World , and led not only the Rude and the Barbarous , but the Learned and Politer part of Mankind in triumph after it . But , My Lord , I must remember that the Minutes of great Men are Sacred , and not to be invaded by every tedious impertinent address . I have done , when I have begg'd leave to acquaint Your Lordship , that had it not been more through other mens fault than my own , these Papers had many Months since waited upon You in the number of those Publick Congratulations , which gave You joy of that great Place , which You worthily sustain in the Church . Which that You may long and prosperously enjoy , happily adorn , and successfully discharge to the honour of God , the benefit of the Church , and the endearing Your Lordships Memory to Posterity , is the hearty Prayer of , My Lord , Your Lordships faithfully devoted Servant , WILLIAM CAVE . TO THE READER . THE design of the following APPARATUS is only to present the Reader with a short Scheme of the state of things in the preceding periods of the Church , to let him see by what degrees and measures the Evangelical state was introduc'd , and what Methods God in all Ages made use of to conduct Mankind in the paths of Piety and Vertue . In the Infancy of the World he taught men by the Dictates of Nature , and the common Notices of Good and Evil ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Philo calls them , the most Ancient Law ) by lively Oracles , and great Examples of Piety . He set forth the Holy Patriarchs ( as Chrysostom observes ) as Tutors to the rest of Mankind , who by their Religious lives might train up others to the practice of Vertue , and as Physicians , be able to cure the minds of those , who were infected and overrun with Vice. Afterwards ( says he ) having sufficiently testified his care of their welfare and happiness by many instances of a wise and benign Providence towards them both in the land of Canaan and in Egypt , he gave them Prophets , and by them wrought Signs and Wonders , together with innumerable other expressions of his bounty . At last finding that none of these Methods did succeed , not Patriarchs , not Prophets , not Miracles , not daily Warnings and Chastisements brought upon the World , he gave the last and highest instance of his love and goodness to Mankind , he sent his only begotten Son out of his own bosom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great Physician both of Soul and Body , who taking upon him the form of a Servant , and being born of a Virgin , conversed in the World , and bore our sorrows and infirmities , that by rescuing Humane Nature from under the weight and burden of Sin , he might exalt it to Eternal Life . A brief account of these things is the main intent of the following Discourse , wherein the Reader will easily see , that I considered not what might , but what was fit to be said , with respect to the end I designed it for . It was drawn up under some more disadvantageous circumstances , than a matter of this nature did require ; which were it worth the while to represent to the Reader , might possibly plead for a softer Censure . However such as it is , it is submitted to the Readers Ingenuity and Candor . W. C. IMPRIMATUR . THO. TOMKYNS . Ex AEd. Lambeth . Feb. 25. 1674. AN APPARATUS OR Discourse Introductory TO THE Whole WORK , concerning the Three Great Dispensations OF THE CHURCH , PATRIARCHAL , MOSAICAL , and EVANGELICAL . SECT . I. Of the PATRIARCHAL Dispensation . The Tradition of Elias . The three great Periods of the Church . The Patriarchal Age. The Laws then in force natural or positive . Natural Laws what ; evinced from the testimony of natural conscience . The 〈◊〉 Precepts of the Sons of Noah . Their respect to the Law of Nature . Positive Laws under that dispensation . Eating Blood why prohibited . The mystery and signification of it . Circumcision when commanded and why . The Laws concerning Religion . Their publick Worship what . Sacrifices in what sence natural , and how far instituted . The manner of God's testifying his acceptance . What the place of their publick Worship . Altars , and Groves whence . Abraham's Oke , its long continuance , and destruction by Constantine . The Original of the Druids . The times of their religious Assemblies . In process of time , Genes . 4. what meant by it . The Seventh Day whether kept from the beginning . The Ministers of Religion , who . The Priesthood of the first-born . In what cases exercised by younger Sons . The state of Religion successively under the several Patriarchs . The condition of it in Adam's Family . The Sacrifices of Cain and Abel , and their different success , whence . Seth , his great Learning and Piety . The face of the Church in the time of Enosh . What meant by , Then began Men to call upon the Name of the Lord. No Idolatry before the Flood . The Sons of God , who . The great corruption of Religion in the time of Jared . Enoch's Piety , and walking with God. His translation , what . The incomparable sanctity of Noah , and his strictness in an evil Age. The character of the men of that time . His preservation from the Deluge . God's Covenant with him . Sem or 〈◊〉 whether the Elder Brother . The confusion of Languages when , and why . Abraham's Idolatry and conversion . His eminency for Religion noted in the several instances of it . God's Covenant with him concerning the Messiah . The Piety of Isaac and Jacob. Jacob's blessing the twelve Tribes , and foretelling the Messiah . Patriarchs extraordinary under this dispensation . Melchisedeck who : wherein a type of Christ. Job , his Name , Country , Kindred , Quality , Religion , Sufferings ; when he lived . A reflection upon the religion of the old World , and its agreement with Christianity . GOD who at sundry times , and in divers manners spake in time past to the Fathers by the Prophets , hath in these last days spoken unto us by his Son. For having created Man for the noblest purposes , to love , serve , and enjoy his Maker ; he was careful in all Ages by various Revelations of his Will to acquaint him with the notices of his duty ; and to shew him what was good , and what the Lord did require of him : till all other Methods proving weak and ineffectual for the recovery and the happiness of humane nature , God was pleased to crown all the former dispensations with the Revelation of his Son. There is among the * Jews an ancient Tradition of the House of Elias , that the World should last Six Thousand Years , which they thus compute , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Thousand Years empty , ( little being recorded of those first Ages of the World ) Two Thousand Years the Law , and Two Thousand the Days of the Messiah . A Tradition , which if it minister to no other purposes , does yet afford us a very convenient division of the several Ages and Periods of the Church , which may be considered under a three-fold Oeconomy , the Patriarchal , Mosaical , and Evangelical dispensation . A short view of the two former will give us great advantage to survey the later , that new and better dispensation which God has made to the World. 2. THE Patriarchal Age , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Jews call it , the days of emptiness , commenced from the beginning of the World , and lasted till the delivery of the Law upon Mount Sinai . And under this state the Laws which God gave for the exercise of Religion , and the Government of his Church were either Natural , or Positive . Natural Laws are those innate Notions and Principles , whether speculative or practical , with which every Man is born into the World , those common sentiments of Vertue and Religion , those Principia justi & decori , Principles of fit and right , that naturally are upon the minds of Men , and are obvious to their reason at first sight , commanding what is just and honest , and forbidding what is evil and uncomely ; and that not only in the general , that what is good is to be embraced , and what is evil to be avoided , but in the particular instances of duty according to their conformity or repugnancy to natural light , being conversant about those things , that do not derive their value and authority from any arbitrary constitutions , but from the moral and intrinsick nature of the things themselves . These Laws , as being the results and dictates of right reason , are , especially as to their first and more immediate emanations , the same in all Men in the World , and in all Times and Places , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' as the Jewes call them , Precepts that are evident among all Nations , indeed they are interwoven into Mens nature , inserted into the texture and constitution of their minds , and do discover themselves as soon as ever they arrive to the free use and exercise of their reason . That there are such Laws and Principles naturally planted in Mens breasts , is evident from the consent of Mankind , and the common experience of the World. Whence else comes it to pass , that all wicked Men even among the Heathens themselves , after the commission of gross sins , such as do more sensibly rouze and awaken conscience , are filled with horrours and fears of punishment ? but because they are conscious to themselves of having violated some Law and Rule of Duty . Now what Law can this be ? not the written and revealed Law , for this the Heathens never had : it must be therefore the inbred Law of Nature , that 's born with them , and fixed in their minds , antecedently to any external revelation . For when the Gentiles which have not the Law , do by nature ( by the light and evidence , by the force and tendency of their natural notions and dictates ) the things contained in the Law , these having not a Law , are a Law unto themselves , which shew the work of the Law written in their hearts , their conscience also bearing witness , and their thoughts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reasonings of their minds , in the mean while ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by turns ) accusing or else excusing one another ; that is , although they had not a written Law , as the Jewes had of old , and we Christians have at this day , yet by the help of their natural Principles they performed the same actions , and discharged the same Duties that are contained in , and commanded by the written and external Law , shewing by their practices that they had a Law ( some common notions of good and evil ) written in their hearts . And to this their very Consciences bear witness , for according as they either observe or break these natural Laws , their Consciences do either acquit or condemn them . Hence we find God in the very infancy of the World , appealing to Gain for the truth of this , as a thing sufficiently plain and obvious , Why art thou wroth , and why is thy countenance fallen ? if thou doest well , shalt thou not be accepted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be lift up ? able to walk with a pleased and a chearful countenance the great indication of a mind satisfied in the conscience of its duty : but if thou doest not well , sin lies at the door ; the punishments of sin will be ready to follow thee , and conscience as a Minister of vengeance will perpetually pursue and haunt thee . By these Laws Mankind was principally governed in the first Ages of the World , there being for near Two Thousand Years no other fixed and standing Rule of Duty , than the dictates of this Law of Nature ; those Principles of Vice and Vertue , of Justice and Honesty , that are written in the heart of every Man. 3. THE Jewes very frequently tell us of some particular commands to the number of Seven , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Precepts of the Sons of Noah , Six whereof were given to Adam and his Children , and the Seventh given to Noah , which they thus reckon up . The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning strange worship , that they should not give Divine honour to Idols , or the Gods of the Heathens , answerable to the two first commands of the Decalogue , Thou shalt have no other Gods but me ; thou shalt not make unto thee any graven Image , nor the likeness of any thing , that is in . Heaven above , or in the Earth beneath , or in the Water under the Earth ; thou shalt not bow down thy self to them , or serve them : for , &c. From the violation of this Law it was that Job , one of the Patriarchs that lived under this dispensation , solemnly purges himself , when speaking concerning the worship of the Celestial Lights , the great if not only Idolatry of those early Ages , says he , if I beheld the Sun when it shined , or the Moon walking in her brightness , and my heart hath been secretly inticed , or my mouth hath kissed my hand , this also were an iniquity to be punished by the Judge , for I should have denied the God that is above . The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning blessing , or worshipping , that they should not blaspheme the Name of God. This Law Job also had respect to , when he was careful to sanctifie his Children , and to propitiate the Divine Majesty for them every Morning , for it may be ( said he ) that my Sons have sinned , and cursed God in their hearts . The third was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the shedding of blood , forbidding Man-slaughter ; a Law expresly renewed to Noah after the Flood , and which possibly Job aimed at , when he vindicates himself , that he had not rejoyced at the destruction of him that hated him , or lift up himself when evil found him . Nor was all effusion of humane blood forbidden by this Law , capital punishments being in some cases necessary for the preservation of humane Society , but only that no Man should shed the blood of an innocent Person , or pursue a private revenge without the warrant of publick Authority . The fourth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the disclosing of uncleanness , against filthiness and adultery , unlawful marriages , and incestuous mixtures : If mine heart ( says Job in his Apology ) hath been deceived by a Woman , or if I have laid wait at my neighbour's door ; then let my Wife grind , &c. for this is an heinous crime , yea it is an iniquity to be punished by the Judges . The fifth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning theft and rapine , the invading another Man's right and property , the violation of bargains and compacts , the falsifying a Man's word or promise , the deceiving of another by fraud , lying , or any evil arts . From all which Job justifies himself , that he had not walked with vanity , nor had his foot hasted to deceit , that his step had not turned out of the way , nor his heart walked after his eyes , nor any blot cleaved to his hands . And elsewhere he bewails it as the great iniquity of the Times , that there were some that removed the Land-marks , that violently took away the Flocks , and fed thereof , that drove away the Asse of the Fatherless , and took the Widows Oxe for a pledge , that turned the needy out of the way , and made the poor of the Earth hide themselves together , &c. The sixth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgments , or the administration of Justice , that Judges and Magistrates should be appointed in every Place for the Order and Government of Civil Societies , the determination of Causes , and executing of Justice between Man and Man. And that such there then were , seems evident from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Job twice speaks of in one Chapter , the judged iniquity , which the Jewes expound , and we truly render , an iniquity to be punished by the Judges . The seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the member of any live-creature , that is , as God expresses it in the Precept to Noah , they might not eat the blood , or the flesh with the life thereof . Whether these Precepts were by any solemn and external promulgation particularly delivered to the Ante-deluvian Patriarchs ( as the Jewes seem to contend ) I will not say : for my part I cannot but look upon them ( the last only excepted ) as a considerable part of Nature's Statute-law , as comprizing the greater strokes and lineaments of those natural dictates that are imprinted upon the souls of Men. For what more comely and reasonable , and more agreeable to the first notions of our minds , than that we should worship and adore God alone , as the Authour of our beings , and the Fountain of our happiness , and not derive the lustre of his incommunicable perfections upon any Creature ; that we should entertain great and honourable thoughts of God , and such as become the Grandeur and Majesty of his being ; that we should abstain from doing any wrong or injury to another , from invading his right , violating his priviledges , and much more from making any attempt upon his life , the dearest blessing in this World ; that we should be just and fair in our transactions , and do to all men , as we would they should do to us ; that we should live chastely and temperately , and not by wild and extravagant lusts and sensualities offend against the natural modesty of our minds ; that Order and Government should be maintained in the World , Justice advanced , and every Man secured in his just possessions ? And so suitable did these Laws seem to the reason and understandings of Men , that the Jewes though the most zealous People under Heaven of their Legal Institutions , received those Gentiles who observed them as Proselytes into their Church , though they did not oblige themselves to Circumcision , and the rest of the Mosaic Rites . Nay in the first Age of Christianity , when the great controversie arose between the Jewish and Gentile-Converts about the obligation of the Law of Moses as necessary to salvation , the observation only of these Precepts , at least a great part of them , was imposed upon the Gentile-Converts as the best expedient to end the difference , by the Apostolical Synod at Jerusalem . 4. BUT though the Law of Nature was the common Law by which God then principally governed the World , yet was not he wanting by Methods extraordinary to supply , as occasion was , the exigencies and necessities of his Church , communicating his mind to them by Dreams and Visions , and other ways of Revelation , which we shall more particularly remarque , when we come to the Mosaical Oeconomy . Hence arose those positive Laws which we meet with in this period of the Church , some whereof are more expresly recorded , others more obscurely intimated . Among those that are more plain and obvious two are especially considerable , the prohibition sor not eating blood , and the Precept of Circumcision , the one given to Noah , the other to Abraham . The prohibition concerning blood is thus recorded , every moving thing that liveth shall be meat for you : but flesh with the life thereof , which is the blood thereof , shall you not eat . The blood is the vehiculum to carry the spirits , as the Veins are the channels to convey the blood , now the animal 〈◊〉 give vital heat and activity to every part , and being let out , the blood presently cools , and the Creature dies . Not flesh with the blood , which is the life thereof , that is , not flesh while it is alive , while the blood and the spirits are yet in it . The mystery and signification whereof was no other than this that God would not have Men train'd up to arts of cruelty , or whatever did but carry the colour and aspect of a merciless and a savage temper , lest severity towards Beasts should degenerate into fierceness towards Men. It 's good to defend the out-guards , and to stop the remotest ways that lead towards sin , especially considering the violent propensions of humane nature to passion and revenge . Men commence bloody and inhumane by degrees , and little approaches in time render a thing in it self abhorrent not only familiar , but delightful . The Romans who at first entertained the People in the 〈◊〉 only with wild Beasts killing one another , came afterwards wantonly to sport away the Lives of the Gladiators , yea to cast Persons to be devoured by Bears and Lions , for no other end than the divertisement and pleasure of the People . He who can please himself in tearing and eating the Parts of a living Creature , may in short time make no scruple to do violence to the Life of Man. Besides eating blood naturally begets a savage temper , makes the spirits rank and fiery , and apt to be easily inflamed and blown up into choler and fierceness . And that hereby God did design to bar out ferity , and to secure mercy and gentleness , is evident from what follows after : and surely your blood of your lives will I require : at the hand of every beast will I require it , and at the hand of Man , at the hand of every Man's brother will I require the life of man ; whoso sheddeth Man's blood , by Man shall his blood be shed . The life of a Beast might not be wantonly sacrificed to Mens humours , therefore not Man 's ; the life of Man being so sacred , and dear to God , that if kill'd by a Beast , the Beast it self was to dye for it ; if by man , that man's life was to go for retaliation , by man shall his blood be shed ; where by man we must necessarily understand the ordinary Judge and Magistrate , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jewes call it , the lower Judicature , with respect to that Divine and Superiour Court , the immediate judgment of God himself . By which means God admirably provided for the safety and security of Man's life , and for the order and welfare of humane society : and it was no more than necessary , the remembrance of the violence and oppression of the Nephilim or Giants before the Flood being yet fresh in memory , and there was no doubt but such mighty Hunters , men of robust bodies , of barbarous and inhumane tempers would afterwards arise . This Law against eating blood was afterwards renewed under the Mosaic Institution , but with this peculiar signification , for the life of the flesh is in the blood , and I have given it to you upon the Altar , to make an atonement for your souls ; for it is the blood that maketh an atonement for the soul : that is , the blood might not be eaten , not only for the former reason , but because God had designed it for particular purposes , to be the great Instrument of Expiation , and an eminent type of the Blood of the Son of God , who was to dye as the great expiatory Sacrifice for the World : Nay it was re-established by the Apostles in the infancy of Christianity , and observed by the Primitive Christians for several Ages , as we have elsewhere observed . 5. THE other Precept was concerning Circumcision , given to Abraham at the time of God's entring into Covenant with him . God said unto Abraham , Thou shalt keep my Covenant , &c. This is my Covenant which ye shall keep between me and you , and thy Seed after thee , every Man-child among you shall be circumcised : and ye shall circumcise the flesh of your fore-skin , and it shall be a token of the Covenant betwixt me and you . God had now made a Covenant with Abraham to take his Posterity for his peculiar People , and that out of them should arise the promised Messiah : and as all foederal compacts have some solemn and external rites of ratification , so God was pleased to add Circumcision as the sign and seal of this Covenant , partly as it had a peculiar fitness in it to denote the promised Seed , partly that it might be a discriminating badge of Abraham's Children ( that part whom God had especially chosen out of the rest of Mankind ) from all other People . On Abraham's part it was a sufficient argument of his hearty compliance with the terms of this Covenant , that he would so chearfully submit to so unpleasing and 〈◊〉 a sign as was imposed upon him . For Circumcision could not but be both painful and dangerous in one of his Years , as it was afterwards to be to all new-born Infants : whence 〈◊〉 complained of Moses , commanding her to circumcise her Son , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an husband of bloods , a cruel and inhumane Husband . And this the * Jewes tell us was the reason , why circumcision was omitted during their Fourty Years Journy in the Wilderness , it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the trouble and inconvenience of the way , God mercifully dispensing with the want of it , 〈◊〉 it should hinder their travelling , the soarness and weakness of the circumcised Person not comporting with hard and continual Journies . It was to be administred the eighth day , not sooner , the tenderness of the Infant not well till then complying with it , besides that the Mother of a Male-child was reckoned legally impure till the seventh Day ; not later , probably because the longer it was deferred , the more unwilling would Parents be to put their Children to pain , of which they would every Day become more sensible , not to say the satisfaction it would be to them , to see their Children solemnly entred into Covenant . Circumcision was afterwards incorporated into the Body of the Jewish Law , and entertained with a mighty Veneration , as their great and standing Priviledge , relied on as the main Basis and Foundation of their 〈◊〉 , and hopes of acceptance with Heaven , and accounted in a manner equivalent to all the other Rites of the Mosaic Law. 6. BUT besides these two , we find other positive Precepts , which though not so clearly expressed , are yet sufficiently intimated to us . Thus there seems to have been a Law that none of the Holy Line , none of the Posterity of Seth should marry with Infidels , or those corrupt and idolatrous Nations which God had rejected , as appears in that it 's charged as a great part of the sin of the old World , that the Sons of God matched with the Daughters of Men , as also from the great care which Abraham took that his Son Isaac should not take a Wife of the Daughters of the Canaanites among whom he dwelt . There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jus Levirationis , whereby the next Brother to him who died without Issue was obliged to marry the Widow of the deceased , and to raise up seed unto his Brother , the contempt whereof cost Onan his Life : together with many more particular Laws which the story of those Times might suggest to us . But what is of most use and importance to us , is to observe what Laws God gave for the administration of his Worship , which will be best known by considering what worship generally prevailed in those early Times ; wherein we shall especially remarque the nature of their publick Worship , the Places where , the Times when , and the Persons by whom it was administred . 7. IT cannot be doubted but that the Holy Patriarchs of those days were careful to instruct their Children , and all that were under their charge ( their Families being then very vast and numerous ) in the Duties of Religion , to explain and improve the natural Laws written upon their minds , and acquaint them with those Divine Traditions , and positive Revelations which they themselves had received from God : this being part of that great character which God gave of Abraham , I know him , that he will command his Children , and his Houshold after him , and they shall keep the way of the Lord , to do justice and judgment . To this they joyned Prayer and Invocation , than which no duty is more natural and necessary ; more natural , because it fitly expresses that great reverence and veneration which we have for the Divine Majesty , and that propensity that is in Mankind to make known their wants : none more necessary , because our whole dependance being upon the continuance and constant returns of the Divine power and goodness , 't is most reasonable that we should make our Daily addresses to him , in whom we live , move , and have our being . Nor were they wanting in returns of praise , and solemn celebrations of the goodness of Heaven , both by entertaining high and venerable thoughts of God , and by actions suitable to those honourable sentiments which they had of him . In these acts of worship they were careful to use gestures of the greatest reverence and submission , which commonly was prostration . Abraham bowed himself towards the ground : and when God sent the Israelites the happy news of their deliverance out of Egypt , they bowed their Heads and worshipped . A posture which hath ever been the usual mode of adoration in those Eastern Countries unto this day . But the greatest instance of the Publick Worship of those times was Sacrifices ; a very early piece of Devotion , in all probability taking its rise from Adam's fall . They were either Eucharistical , expressions of thankfulness for blessings received , or expiatory , offered for the remission of sin . Whether these Sacrifices were first taken up at Mens arbitrary pleasure , or positively instituted and commanded by God , might admit of a very large enquiry . But to me the case seems plainly this , that as to Eucharistical 〈◊〉 , such as first-fruits , and the like oblations , Mens own reason might suggest and perswade them , that it was fit to present them as the most natural significations of a thankful mind . And thus far there might be Sacrifices in the state of Innocence : for Man being created under such excellent circumstances as he was in Paradise , could not but know that he owed to God all possible gratitude and subjection ; obedience he owed him as his Supreme Lord and Master , gratitude , as his great Patron and Benefactor , and was therefore obliged to pay to him some Eucharistical Sacrifices , as a testimony of his grateful acknowledgment , that he had both his being and preservation from him . But when sin had changed the scene , and Man-kind was sunk under a state of guilt , he was then to seek for a way how to pacifie God's anger : and this was done by bloody and expiatory sacrifices , which God accepted in the sinners stead . And as to these , it seems reasonable to suppose that they should be founded upon a positive Institution , because pardon of sin being a matter of pure grace and favour , whatever was a means to signifie and convey that , must be appointed by God himself , first revealed to Adam , and by him communicated to his Children . The Deity propitiated by these atonements was wont to testifie his acceptance of them by some external and visible sign ; Thus Cain sensibly perceived that God had respect to Abel's sacrifice , and not to his : though what this sign was , it is not easie to determine . Most probably it was fire from Heaven coming down upon the Oblation , and consuming it : For so it frequently was in the Sacrifices of the Mosaic dispensation , and so we find it was in that famous Sacrifice of Abraham , a Lamp of Fire passed between the parts of the Sacrifice . Thus when 't is said , God had respect to Abel and to his offering , Theodotion renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he burnt it ; and to this custome the Psalmist alludes in that Petition , Remember all thy offerings , and accept thy burnt Sacrifice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduce thy burnt-offering into ashes . 8. WHERE it was that this Publick Worship was performed , is next to be enquired into . That they had fixed and determinate Places for the discharge of their religious Duties , those especially that were done in common , is greatly probable , Nature and the reason of things would put them upon it . And this most think is intended in that phrase , where it is said of Cain and Abel , that they brought their oblations , that is , ( as Aben-Ezra and others expound it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the place set apart for divine worship : And this probably was the reason , why Cain though vexed to the heart to see his Brother preferred before him , did not presently set upon him , the solemnity and religion of the Place , and the sensible appearances of the Divine Majesty having struck an awe into him , but deferred his murdrous intentions till they came into the Field , and there fell upon him . For their Sacrifices they had Altars , whereon they offered them , contemporary no doubt with Sacrifices themselves , though we read not of them till after the Flood , when Noah built an Altar unto the Lord , and offered burnt-offerings upon it : So Abraham immediately after his being called to the worship of the true God , in Sichem built an Altar unto the Lord , who appeared unto him , and removing thence , to a Mountain Eastward , he built another Altar , and called on the Name of the Lord , as indeed he did almost in every place where he came . Thus also when he dwelt at Beer-sheba in the Plains of Mamre , he planted a Grove there , and called on the Name of the Lord the everlasting God. This no doubt was the common Chappel or Oratory ; whither Abraham and his numerous Family , and probably those whom he gained to be Proselytes to his Religion were wont to retire for their publick adorations , as a Place infinitely advantageous for such Religious purposes . And indeed the Ancient devotion of the World much delighted in Groves , in Woods and Mountains , partly for the conveniency of such Places , as better composing the thoughts for divine contemplations , and resounding their joynt-praises of God to the best advantage , partly because the silence and retiredness of the Place was apt to beget a kind of sacred dread and horrour in the mind of the Worshipper . Hence we find in Ophrah where Gideon's Father dwelt , an Altar to Baal , and a Grove that was by it ; and how common the superstitions and idolatries of the Heathen-world were in Groves and High-places , no Man can be ignorant , that is never so little conversant either in prophane or sacred stories . For this reason that they were so much abused to idolatry , God commanded the Israelites to destroy their Altars , break down their Images , and cut down their Groves : and that they should not plant a Grove of any Trees near unto the Altar of the Lord , lest he should seem to countenance what was so universally prostituted to false worship and idolatry . But to return to Abraham . He planted a Grove , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tree , which the Ancients generally make to have been a large spreading Oake ; and some foundation there is for it in the sacred Text ; for the place where Abraham planted it is called the Plain of Mamre , or as in the Hebrew , he dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Oakes of Mamre , and so the Syriac renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The House of the Oake : The name whereof * Josephus tells us , was Ogyges ; and it is not a conjecture to be despised , that Noah might probably inhabit in this place , and either give the name to it , or at least derive his from it , Ogyges being the Name by which he is usually described in forreign Writers . This very Oake S. * Hierom assures us , and ‖ Eusebius intimates as much , was yet standing till the time of Constantine , and worshipped with great superstition . And * Sozomen tells us more particularly that there was a famous Mart held there every Summer , and a Feast celebrated by a general confluence of the neighbouring Countries , and Persons of all Religions , both Christians , Jews and Gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one doing honour to this Place according to the different Principles of their Religion : but that Constantin being offended that the Place should be prophan'd with the superstitions of the Jews , and the idolatry of the Gentiles , wrote with some severity to Macarius the Bishop of Jerusalem , and the Bishops of Palestin , that they should destroy the Altars and Images , and deface all Monuments of Idolatry , and restore the Place to its ancient Sanctity . Which was accordingly done , and a Church 〈◊〉 in the Place , where God was purely and sincerely worshipped . From this Oake , the ordinary place of Abraham's worship and devotion , the Religion of the Gentiles doubtless derived its Oakes and Groves , and particularly the Druids , the great and almost only Masters and Directors of all Learning and Religion among the Ancient Brittains , hence borrowed their Original ; who are so notoriously known to have lived wholly under Oakes and Groves , and there to have delivered their Doctrines and Precepts , and to have exercised their Religious and mysterious Rites , that hence they fetched their denomination , either from 〈◊〉 ( as the Ancients generally thought ) or more probably from the old Cetlic word Deru , both signifying an Oake , and which the Welch , the Descendants of the Ancient Brittains , still call Derw at this day . But of this enough . 9. FROM the place where , we proceed to the times when they usually paid their Devotions . And seeing Order is necessary in all undertakings , and much more in the actions of Religion , we cannot think that Mankind was left at a roving uncertainty in a matter of so great importance , but that they had their stated and solemn times of Worship : especially when we find among all Nations , even the most rude and unpolished Heathens , times peculiarly set apart for the honour of their gods , and the publick solemnities of Religion . And so no question it was in the more early Ages of the World , they had fix'd and appropriate Seasons , when they met together to do homage unto God , and to offer up their joynt-acknowledgments to Heaven . Thus we read of Cain that he brought his oblation in process of time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of days , at one of those fixed and periodical returns , when they used to meet in the Religious Assemblies , the word 〈◊〉 denoting not simply an end , but a determinate and an appointed end . I know many with great zeal and eagerness contend , that the Sabbath or Seventh Day from the Creation was set apart , and universally observed as the time of Publick Worship , and that from the beginning of the World. But alas the foundation upon which this opinion is built , is very weak and sandy , having nothing to rely on , but one place where it is said , that God resting on the Seventh Day from all his Works , blessed the Seventh Day and sanctified it . Which words are reasonably thought to have been set down by Moses by way of Prolepsis , as it was in his time , if they relate at all to the 〈◊〉 , and are not rather to be understood of God's blessing and sanctifying the Seventh Day , as having compleated all his Works in the creating of Man and in whom as in the crown and glory of the Creation he would sanctifie himself . For that it should be meant of a Weekly Sabbath , hath as little countenance from this Text , as it hath from the practice of those times , there being no foot-steps or shadow of any such Sabbath kept through all the Patriarchal periods of the Church , till the times of Moses , which besides the evidence of the story , is universally owned by the Ancient Jewes , and very many of the Fathers do expresly assert it . 10. THE last circumstance concerns the Persons by whom the Publick Worship was administred . Impossible it is that any Society should be regularly managed , where there are not some peculiar Persons to 〈◊〉 , direct , and govern the affairs of it . And God who in all other things is a God of Order , is much more so in matters of Religion : and therefore no doubt from the beginning appointed those , whose care and business it should be to discharge the publick parts of Piety and Devotion in the name of the rest . Now the Priesthood in those times was vested in the Heads of Tribes , and in the first-born of every Family . To the Patriarch or Head of every Tribe it belonged to bless the Family , to offer Sacrifice , to intercede for them by Prayer , and to minister in other solemn acts of Religion . And this Office hereditarily descended to the first-born , who had power to discharge it during the life of his Father ; for it was not necessary , that he who was Priest by vertue of his primogeniture , should be also the eldest of the House , Jacob , who succeeded in his Brother 's right , offered Sacrifices in the life of his Father Isaac , and Abraham was a Priest , though Sem the Head of the Family , and ten degrees removed from him in a direct line , was then alive , yea survived Abraham near Forty Years . Every first-born had three great Prerogatives , a double portion of the Paternal inheritance a Lordship and Principality over his Brethren , and a right to the Priesthood , to instruct them in the knowledge of Divine things , and to manage the common Offices of Religion . So that in those times there was a particular Priesthood in every Family , the administration whereof was usually appropriate to the first born . Thus Noah , Abraham , and Isaac offered Sacrifices , and Job ( who lived about that time , or not long after ) both for his Children and his Friends . Thus 〈◊〉 was a Priest by his primogeniture , and that goodly Raiment of her Son Esau which Rebeccah put upon Jacob , when he went in to his Father , is by many not improbably understood of the Sacerdotal Vestments , wherein as first-born he was wont to execute his Office. Of these Priests we are to understand that Place , Let the Priests which come near to the Lord , sanctifie themselves . This could not be meant of the Levitical Priests , ( the Aaronical Order not being yet instituted ) and therefore must be understood of the Priesthood of the first-born , and so Solomon farchis gloss expounds it . Thus when Moses had built an Altar at the foot of the Mountain , he sent young men of the children of Israel , which offered burnt-offerings , and sacrificed peace-offerings unto the Lord. Where for young men , the Chaldee Paraphrase and the Hierusalem Targum have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of the children of Israel ; so has that of Jonathan , who expresly adds this reason , for unto that very Hour the worship remained among the first-born , the Tabernacle of the Covenant not being yet made , nor the Aaronical Priesthood set up . So when Jacob bequeathed his blessing to Reuben , Reuben thou art my first-born , my might , and the beginning of my strength , the excellency of dignity , and the excellency of power , the same Jewish Paraphrasts tell us , that there were three things in this blessing conveyed and confirmed to Reuben , the Birth-right , the Kingdom , and the Priesthood , but that for his enormous and unnatural sin they were transferred to others , the primogeniture to Joseph , the Kingdom to Judah , and the Priesthood to Levi. But though the Sacerdotal function ordinarily belonged to the first-born , yet was it not so wholly invested in them , but that it might in some cases be exercised by younger Brothers , especially when passing into other Families , and themselves becoming Heads of Tribes and Families . Abraham we know was not a first-born , and it 's highly probable that Sem himself was not Noah's eldest Son , Moses was a Priest , yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jewes call him , the Priest of Priests , and yet was but 〈◊〉 second Son , and Aaron's younger Brother . So that the case in short seemed to lye thus . The Patriarch or surviving Head of every Tribe was a kind of High Priest over all the Families that were descended from him , the first-born in every Family was the ordinary Priest , who might officiate in his Father's stead , and who after his decease succeeded in his room , the younger Brethren , when leaving their Father's house , and themselves becoming heads of Families , and their seats removed too far distant to make use of the ordinary Priesthood , did themselves take the office upon them , and exercise it over all those that were under them , and sprung from them , though the main honour and dignity was reserved for the Priesthood of the first-born : Thus Abraham , though but a second Son , yet when become the head of a great Family , and removed into another Country , became a Priest , and that not only during the life of his Father , but of Sem himself , the grand surviving Patriarch of that time . I observe no more concerning this , than that this right of the first-born was a prime honour and priviledge , and therefore the reason ( 〈◊〉 the * Jews ) why Jacob was so greatly desirous of the birth right , was because in those days the Priesthood was entail'd upon it . And for this chiefly no doubt it was that Esau is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prophane person , for selling his birth-right for a mess of Pottage , because thereby he made so light of the sacred honour of the Priesthood , the Venerable office of ministring before God. 11. HAVING thus seen what were the Laws , what the Worship of those times , it remains briefly to consider what was the face of the Church , and the state of Religion under the several Patriarchs of this Oeconomy . Not to meddle with the story either of the Creation or Apostasie of Adam , no sooner was he fallen from that innocent and happy state wherein God had placed him , but Conscience began to stir , and he was sensible that God was angry , and saw it necessary to propitiate the offended Deity by Prayer and Invocation , by Sorrow and Repentance , and probably by offering Sacrifice ; a conjecture that hath at least some countenance from those Coats of Skins wherewith God clothed our first Parents , which seem likely to have been the Skins of Beasts slain for Sacrifice ; for that they were not killed for food is evident , because flesh was not the ordinary diet ( if it was at all ) of those first Ages of the World. And God might purposely make choice of this sort of covering , to put our first Parents in mind of their great degeneracy , how deep they were sunk into the animal life , and by gratifying brutish and sensual appetites at so dear a rate , how like they were become to the Beasts that perish . And 〈◊〉 this were so , it possibly might give birth to that Law of Moses , that every Priest that offered any man's burnt-offering , should have to himself the skin of the burnt-offering which he had offered . But however this was , t is certain that Adam was careful to instruct his Children in the knowledge of Divine things , and to maintain Religion and the worship of God in his Family . For we find Cain and Abel bringing their oblations , and that at a certain time , though they had a different success . I omit the Traditions of the East , that the cause of the difference between Cain and Abel was about a Wife , and that they sought to decide the case by Sacrifice , and that when Abel's sacrifice was accepted , Cain out of envy and indignation fell upon his brother , struck his head with a stone , and slew him . The present they brought was according to their different ways and institutions of life : Cain as an Husbandman brought of the fruit of the ground , Abel as a Shepherd brought of the firstlings of his Flock , and of the fat thereof : But the one was accepted , and the other rejected . The cause whereof certainly was not that the one was little and inconsiderable , the other large and noble ; the one only a dry oblation , the other a burnt-offering ; or that Cain had entertained a conceived prejudice against his Brother ; the true cause lay in the different temper and disposition of their minds ; Abel had great and honourable thoughts of God , and therefore brought of the best that he had , Cain mean and unworthy apprehensions , and accordingly took what came first to hand ; Abel came with a grateful sense of the goodness of Heaven , with a mind piously and heartily devoted to the Divine Majesty , and an humble reliance upon the Divine acceptance ; Cain brought his oblation indeed , but looked no further , was not careful to offer up himself a living sacrifice , holy and acceptable to God , as being the most reasonable service , too confidently bearing up himself , as we may suppose , upon the prerogative of his primogeniture . By which means Abel offered unto God a more excellent sacrifice than Cain , by which he obtained witness , that he was righteous , God testifying of his gifts . For he had respect unto Abel , and to his offering : But unto Cain , and to his offering he had not respect . And if in that fire , by which God testified his respect by consuming one oblation , and not the other , there was ( as the Jews say ) seen the face of a Lion , it doubtless prefigured the late promised Messiah , The Lion of the Tribe of Judah , our great expiatory sacrifice , of whom all other sacrifices were but types and shadows , and in whom all our oblations are rendred grateful unto God , The odour of a sweet smell , a sacrifice acceptable and well-pleasing unto God. 12. A. B. E. L being taken away by his envious and enraged Brother , God was pleased to repair the loss by giving his Parents another Son , whom they called Seth , and he accordingly proved a very Vertuous and Religious man. He was ( if we may believe the Ancients ) a great Scholar ; the first inventor of Letters , and Writing , an accurate Astronomer , and taught his Children the knowledge of the Stars , who having heard from their Grandfather Adam , that the World was to be twice destroyed , once by Fire , and again by Water ( if the story be true which Josephus without any great warrant reports ) wrote their Experiments and the principles of their Art upon two Pillars , one of Brick , the other of Stone , that if the one perished , the other might remain , and convey their notions to posterity , one of which Pillars Josephus adds , was said to be standing in Syria in his time . But that which rendred Seth most renowned , was his piety and devotion ; a good man he was , one who asserted and propagated Religion and the true worship of God , as he had received it from his Father Adam , notwithstanding the 〈◊〉 and degeneracy , and possibly oppositions of his Brother Cain and his party . The Eastern Writers , both Jews and * Arabians , confidently assure us , that Seth and his retinue withdrew from Cain , who dwelt in the Valley , where he had killed his brother Abel , into a very high mountain ( on the top whereof their Father Adam was buried ) so high , if we could believe them , that they could hear the Angels singing Anthems , and did daily joyn in with that Heavenly Quire. Here they wholly devoted themselves to the daily worship of God , and obtained a mighty name and veneration for the holiness and purity of their lives . When Seth came to lie upon his death-bed , he summoned his Children , their Wives and Families together , blessed them , and as his last Will commanded them to worship God , adjuring them by the bloud of Abel ( their usual and solemn oath ) that they should not descend from the holy Mount , to hold any correspondence or commerce with Cain or his wicked faction . And then breathed his last . A command , say my Authors , which they observed for seven generations , and then came in the promiscuous mixtures . 13. To Seth succeeded his Son Enos , who kept up the glory and purity of Religion , and the honour of the holy Line . Of his time it is particularly recorded , then began men to call upon the name of the Lord. The ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying sometimes to prophane , sometimes to begin , hath begotten various apprehensions among learned men concerning this place , and led them not only into different , but quite contrary sences . The words are by some rendred thus , Then men prophaned in calling upon the name of the Lord ; which they thus explain , that at that time when Enos was born , the true worship and service of God began to sink and fail , corruption and idolatry mightily prevailing by reason of Cains wicked and apostate Family ; and that as a sad memorial of this corrupt and degenerate Age , holy Seth called his son's name Enosh , which not only simply signifies a man , but a poor , calamitous , miserable man. And this way go many of the Jews , and some Christian writers of great name and note . Nay Maimonides , one of the wisest and soberest of all the Jewish writers , begins his Tract about * Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the times of Enosh , referring to this very passage ; he tells us , that men did then grievously erre , and that the minds of the wise men of those days were grown gross and stupid ; yea , that Enos himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among those that erred , and that their Idolatry consisted in this , That they worshipped the Stars and the Host of Heaven . ‖ Others there are who expresly assert , that 〈◊〉 was the first that invented Images , to excite the Spirit of the Creatures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by their mediation men might invocate and call upon God. But how infirm a foundation this Text is to build all this upon , is evident . For besides , what * some have observed , that the Hebrew phrase is not tolerably reconcileable with such a sence , if it were , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one of the ‖ Rabbins has well noted , that there wants a foundation for any such exposition , no mention being made in Moses his story of any such false Gods as were then worshipped , no footsteps of Idolatry appearing in the World till after the Flood . Nor indeed is it reasonable to suppose , that the Creation of the World being yet fresh in memory , and Divine Traditions so lately received from Adam , and God frequently communicating himself to men , that the case being thus , men could in so short a time be fallen under so great an apostasie , as wholly to forget and renounce the true God , and give Divine honours to senseless and inanimate creatures ; I can hardly think that the Cainites themselves should be guilty of this , much less Enosh and his Children . The meaning of the words then is plainly this , That in Enosh his time the holy Line being greatly multiplied , they applied themselves to the worship of God in a more publick and remarkable manner , either by framing themselves into more distinct societies for the exercise of publick worship , or by meeting at more fixed and stated times , or by invocating God under more solemn and peculiar rites than they had done before . And this probably they did the rather , to obviate that torrent of prophaneness and impiety , which by means of the sons of Cain they saw flowing in upon the World. This will be further confirmed , if we take the words as by some they are rendred , then men began to be called by the name of the Lord , that is , the difference and separation that was between the children of Seth and Cain every day ripening into a wider distance , the posterity of Seth began to take to themselves a distinctive title , that the World might the better distinguish between those who kept to the service of God , and those who threw off Religion , and let loose the reins to disorder and impiety . And hereof we meet with clear intimation in the story of those times when we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of God ( who doubtless were the pious and devout posterity of Seth , calling themselves after the name of the Lord , whom they constantly and sincerely worshipped , notwithstanding the fancy of Josephus , and the Fathers , that they were Angels , or that of the Jewish Paraphrasts , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of great men and Princes ) in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of men , the impure and debauched posterity of Cain , who made light of Religion , and were wholly governed by 〈◊〉 and sensual inclinations . And the matching of these sons of God with the daughters of men , that is , those of the Family of Cain , and the fatal consequences of those unhappy marriages , was that which provoked God to destroy the World. I have no more to add concerning Enosh , than that we are told , that dying he gave the same commands to his Children , which he had received of his Father , that they should make Religion their great care and business , and keep themselves pure from society and converse with the Line of Cain . 14. AFTER Enosh was his son Kenan , who , as the Arabian * Historian informs us , ruled the people committed to him by a wise and excellent government , and gave the same charge at his death that had been given to him . Next Kenan comes Mahalcleel , who carries devotion and piety in his very name , signifying , one that praises God , of whom they say , that he trained up the people in ways of justice and piety , blessed his Children at his death , and having charged them to separate from the Cainites , appointed his son Jared to be his successor ; whose name denotes a descent , probably either because of the notable decrease and declension of piety in his time , or because in his days some of the Sethites descended from the holy Mountain to mix with the posterity of Cain . For so the * Oriental writers inform us , that a great noise and shout coming up from the Valley , an hundred of the holy Mountaineers agreed to go down to the sons of Cain , whom Jared endeavoured to hinder by all the arts of counsel and perswasion . But what can stop a mind bent upon an evil course ? down they went , and being ravished with the beauty of the Cainite-women , promiscuously committed folly and lewdness with them ; from whence sprang a race of Giants , men of vast and robust bodies , but of more vicious and ungovernable tempers , who made their Will their Law , and Might the standard and rule of Equity . Attempting to return back to the holy Mount , Heaven had shut up their way , the stones of the Mountain burning like fire when they came upon them ; which whether the Reader will have faith enough to believe , I know not . Jared being near his death , advised his Children to be wise by the folly of their Brethren , and to have nothing to do with that prophane generation . His son Enoch followed in his steps , a man of admirable strictness and piety , and peculiarly exemplary for his innocent and holy conversation , it being particularly noted of him , that he walked with God : He set the Divine Majesty before him , as the guide and pattern , the spectator and rewarder of his actions , in all his ways endeavoured to approve himself to his All-seeing eye , by doing nothing but what was grateful and acceptable to him ; he was the great instance of vertue and goodness in an evil Age , and by the even tenor and constancy of a holy and a religious life shewed his firm belief and expectation of a future state , and his hearty dependence upon the Divine goodness for the rewards of a better life . And God , who is never behind-hand with his servants , crowned his extraordinary obedience with an uncommon reward . By faith Enoch was translated , that he should not see death , and was not found , because God had translated him : For before his translation he had this testimony , that he pleased God. And what that faith was , is plain by what follows after , a belief of God's Being and his Bounty , Without faith it is impossible to please him : For he that cometh to God , must believe that he is , and that 〈◊〉 is a 〈◊〉 of them that diligently seek him . What this translation was , and whether it was made , whither into that Terrestrial Paradise out of which Adam was expelled and banished , and whereunto Enoch had desired of God he might be translated , as some fancy , or whether placed among the Stars , as others , or carried into the highest Heavens , as others will have it , were nice and useless speculations . 'T is certain he was taken out of these mutable Regions , and set beyond the reach of those miseries and misfortunes , to which a present state of sin and mortality does betray us ; translated , probably , both Soul and Body , that he might be a type and specimen of a future Resurrection , and a sensible demonstration to the World that there is a reward for the righteous , and another state after this , wherein good Men shall be happy sor ever . I pass by the fancy of the Jewes as vain and frivolous , that though Enoch was a good Man , yet was he very mutable and inconstant , and apt to be led aside , and that this was the reason , why God translated him so soon , lest he should have been debauched by the charms and allurements of a wicked World. He was an eminent Prophet , and a fragment of his Prophecy is yet extant in S. Jude's Epistle , by which it appears , that wickedness was then grown rampant , and the manners of men very corrupt and vicious , and that he as plainly told them of their faults , and that Divine vengeance that would certainly overtake them . Of Methuselah his Son nothing considerable is upon Record , but his great Age , living full DCCCCLXIX . Years ( the longest proportion which any of the Patriarchs arrived to ) and died in that very Year wherein the Flood came upon the World. 15. FROM his Son Lamech , concerning whom we find nothing memorable , we proceed to his Grand child Noah , by the very imposition of whose Name his Parents presaged that he would be a refreshment and comfort to the World , and highly instrumental to remove that curse which God by an Universal Deluge was bringing upon the Earth , he 〈◊〉 his Name Noah , saying , This same shall comfort us concerning our work and toil of our hands , because of the ground which the Lord hath cursed ; he was one in whom his Parents did acquiesce and rest satisfied , that he would be eminently 〈◊〉 and serviceable to the World. Indeed he proved a person of incomparable sanctity and integrity , a Preacher of righteousness to others , and who as carefully practised it himself . He was a just man , and perfect in his generation , and he walked with God. He did not warp and decline with the humour of the Age he lived in , but maintained his station , and kept his Line . He was upright in his Generation . 'T is no thanks to be religious , when it is the humour and fashion of the Times : the great trial is , when we live in the midst of a corrupt generation . It is the crown of vertue to be good , when there are all manner of temptations to the contrary , when the greatest part of Men goe the other way , when vertue and honesty are laughed and drolled on , and censured as an over-wise and affected singularity ; when lust and debauchery are accounted the modes of Gallantry , and pride and oppression suffered to ride in prosperous triumphs without controll . Thus it was with Noah , he contended with the Vices of the Age , and dared to own God and Religion , when almost all Mankind besides himself had rejected and thrown them off . For in his time wickedness openly appeared with a brazen Forehead , and violence had covered the face of the Earth , the promiscuous mixtures of the Children of Seth and Cain had produced Giants and mighty Men , men strong to do evil , and who had as much will as power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Josephus describes them , a race of men insolent and ungovernable , scornful and injurious , and who bearing up themselves in the confidence of their own strength , despised all justice and equity , and made every thing truckle under their 〈◊〉 lusts and appetites . The very same character does Lucian give of the Men of this Age , speaking of the times of Deucalion ( their Noah ) and the Flood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( says he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Men exceedingly scornful and contumelious , and guilty of the most unrighteous and enormous actions , violating all Oaths and Covenants , throwing off kindness and hospitality , and rejecting all addresses and supplications made to them . For which cause great miseries overtook them : for Heaven and Earth , Seas and Rivers conspired together to pour out mighty Floods upon the World ; which swept all away , but Deucalion only , who for his prudence and piety was left to repair Mankind . And so he goes on with the relation consonant to the account of the Sacred story . This infection had spread it self over all parts , and was become so general and Epidemical , that all Flesh had corrupted their ways , and scarce any besides Noah left to keep up the face of a Church , and the profession of Religion . Things being come to this pass quickly alarm'd the Divine Justice , and made the World ripe for vengeance ; the patience of God was now tired out , and he resolved to make Mankind feel the just effects of his incensed severity . But yet in the midst of judgment he remembers mercy : he tells them , that though he would not suffer his patience to be eternally prostituted to the wanton humours of wicked men , yet that he would bear with them CXX . Years longer in order to their reformation . So loth is God to take advantage of the sins of men , not willing that any should perish , but that all should come unto repentance . In the mean time righteous Noah found favour with Heaven ( a good man hath a peculiar guardianship and protection in the worst of times ) and God orders him to prepare an Ark for the saving of his House . An Hundred Years was this Ark in building , not but that it might have been finished in a far less time , but that God was willing to give them so long a space for wise and sober considerations , Noah preaching all the while both by his doctrine and his practice , that they would break off their sins by repentance , and prevent their ruine . But they that are filthy , will be filthy still ; the hardned World persisted in their impieties , till the wrath of God came upon them to the uttermost ; and destroyed the World of the ungodly . God shut up Noah , his Wife , his three Sons and their Wives into the Ark , together with provisions , and so many Creatures of every sort as were sufficient not only for food , but for reparation of the kind ( Miracles must not be expected , where ordinary means may be 〈◊〉 ) and then opened the Windows of Heaven , and broke up the Fountains of the Deep , and brought in the Flood that swept all away . Twelve months Noah and his Family continued in this floating habitation ; when the Waters being gone , and the Earth dried , he came forth , and the first thing he did , was to erect an Altar , and offer up an Eucharistical Sacrifice to God for 〈◊〉 remarkable a deliverance ( some of the Jews tell us , that coming out of the Ark he was bitten by a Lion , and rendred unfit for Sacrifice , and that therefore Sem did it in his room ) he did not concern himself for food , or a present habitation , but immediately betook himself to his devotion . God was infinitely pleased with the pious and grateful sense of the good man , and openly declared that his displeasure was over , and that he would no more bring upon the World such effects of his severity as he had lately done , and that the Ordinances of Nature should duly perform their constant motions , and regularly observe their periodical revolutions . And because Man was the principal Creature in this lower World , he restored to him his Charter of Dominion and Soveraignty over the Creatures , and by enacting some Laws against Murder and Cruelty secured the peace and happiness of his life : and then established a 〈◊〉 with Noah and all Mankind , that he would no more drown the World , for the ratification and ensurance whereof he placed the Rain-bow in the Clouds , as a perpetual sign and memorial of his Promise . Noah after this betook himself to Husbandry , and planting Vineyards , and being unwarily overtaken with the fruit of the Vine , became a scorn to C ham one of his own Sons , while the two others piously covered their Fathers shame . A wakeing out of his sleep , and knowing what had been done , he prophetically cursed Cham and his Posterity ; blessed Sem , and in Japhet foretold the calling of the Gentiles to the worship of God , and the knowledge of the Messiah , that God should enlarge Japhet , and that he should dwell in the Tents of Shem. He died in the DCCCCL . Year of his Age , having seen both Worlds , that before the Flood , and that which came after it . 16. SEM and Japhet were the two good Sons of Noah , in the assigning whose primogeniture , though the Scripture be not positive and decretory , yet do the most probable reasons appear for Japhet , especially if we compute their Age. Sem was an Hundred Years old two Years after the Flood ( for 〈◊〉 he begat Arphaxad ) now the Flood hapned just in the DC . Year of Noah's Age ; whence it follows that Sem was born , when his Father was Five Hundred and Two Years old . But Noah being expresly said to have begotten Sons in the Five Hundredth Year of his Age , plain it is that there must be another Son two Years Elder than Sem , which could be no other than Japhet , Cham being acknowledged by all the Younger Brother . And hence it is that Sem is called , the Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Japhet the Greater , or as we render it , the Elder . They were both pious and devout Men , having been brought up under the religious Institutions , not only of their Father Noah , but their Grand-father 〈◊〉 , and their Great-grand-father Methuselah , who had for some Hundreds of Years conversed with Adam . The holy story records nothing concerning the state of Religion in their days , and little heed 〈◊〉 to be given to the Eastern Writers , when they tell us of Sem , that according to the command of his Father he took the Body of Adam , which Noah had secretly hidden in the Ark , and joyning himself to Melchisedec , they went and 〈◊〉 it in the heart of the Earth , an Angel going before , and conducting them to the placewith a great deal more , with little truth , and to as little purpose . As for the 〈◊〉 born after the Flood , little notice is taken of them besides the 〈◊〉 mention of their names , Arphaxad , Salah , Eber. Of this last they say , that he was a great 〈◊〉 , that he instituted Schools and Seminaries for the advancement and propagation of 〈◊〉 : and there was great reason for him to bestir himself , if it be true , what the Arabian Historians tell us , that now Idolatry began mightily to prevail , and men generally carved to themselves the Images of their Ancestors , to which upon all occasions they addressed themselves with the most solemn veneration , the Daemons giving answers through the Images wich they worshipped . Heber was the Father of the Jewish Nation , who from him are said to have derived the title of Hebrews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Josephus tells us , ( though there want not those who assign other reasons of the name ) and that the Hebrew Language was preserved in his family , which till his time had been the mother-tongue , and the common Language of the World. To Eber succeeded his son Peleg , a name given him out of a Prophetical foresight of that memorable division that hapned in his time . For now it was that a company of bold daring persons combining themselves under the conduct and command of Nimrod , resolved to erect a vast and stupendous Fabrick , partly to raise themselves a mighty reputation in the World , partly to secure themselves from the Invasion of an after-deluge , and probably as a place of retreat and defence , the better to enable them to put in practice that oppression and tyranny which they designed to exercise over the World. But whatever it was , God was displeased with the attempt , and to shew how easily he can basfle the subtillest Councils , and in a moment subvert the firmest projects , on a sudden he confounded the Language of these foolish Builders , so that they were forced to desist from their vain and ambitious design , as not being able to understand and converse with one another . To Peleg succeeded his son Rehu , to 〈◊〉 Serug , to him 〈◊〉 , to Nachor Terah , who dwelt in Ur of the Chaldaeans , where conversing with those Idolatrous Nations , he laps'd himself into the most gross Idolatry . So apt are men to follow a multitude to do evil , so fatally mischievous is ill company , and a bad example . But the best way to avoid the plague , is to remove out of the house of infection . Away goes Terah to Haran , where by repentance he is said to have recovered himself out of the snare of the Devil . 17. ABRAHAM the second son of Terah succeeds in the Patriarchal Line . In his minority he was educated in the Idolatries of his Father's house , who , they say , was a maker of Statues and Images : And the * Jews tells us many pleasant stories of Abraham's going into the shop in the absence of his Father , his breaking the Images , and jeering those that came to buy , or worship them ; of his Father's carrying him to Nimrod to be punished , his witty answers , and miraculous escapes . But God who had designed him for higher and nobler purposes , called him at length out of his Father's house , fully discoverd himself to him , and by many solemn promises and federal compacts peculiarly engaged him to himself . He was a man intirely devoted to the honour of God , and had consecrated all his services to the interests of Religion , scarce any duty either towards God or men for which he is not eminent upon record . Towards God , how great was his zeal and care to promote his worship ? erecting Altars almost in every place , whereon he publickly offered his prayers and sacrifice . His love to God wholly swallowed up the love and regard that he had to his dearest interests , witness his intire resignation of himself , his chearful renouncing all the concernments of his Estate and Family , and especially his readiness to sacrifice his only son , the son of his old age , and which is above all , the son of the promise , when God by way of trial required it of him . How vigorous and triumpant was his faith , especially in the great promise of a son , which he firmly embraced against all humane probabilities to the contrary ? Against hope he believed in hope , and being strong in faith , gave glory to God. How hearty was his dependence upon the Divine Providence , when called to leave his Father's house , and to go into a strange Country , how chearfully did he obey and go out , though he knew not whither he went ? How unconquerable was his patience , how even the composure of his mind in all conditions ? in fifteen several journeys that he undertook , and ten difficult temptations which he underwent , he never betrayed the least murmuring or hard thought of God. Towards others he shewed the greatest tenderness and respect , the most meek and unpassionate temper , a mind inflamed with a desire of peace and concord : Admirable his justice and equity in all his dealings , his great hospitality and bounty towards strangers , and for that end ( say the Jews ) he got him an house near the entring into Haran , that he might entertain strangers as they went in , or came out of the City , at his own table ; as indeed he seems to have had that most excellent and Divine temper of mind , an universal love and charity towards all men . But his greatest charity appeared in the care that he took of the Souls of men . Maimonides tells us , that he kept a publick School of institution , whither he gathered men together , and instructed them in that truth , which he himself had embraced , and he gives us an account by what methods of reasoning and information he used to convince and perswade them . But whatever he did towards others , we are sure he did it towards those that were under his own charge . He had a numerous family , and a vast retinue , and he was as careful to inform them in the knowledge of the true God , and to instruct them in all the duties of Religion . 'T is the character which God himself gave of him , I know Abraham , that he will command his children , and his houshold after him , and they shall keep the way of the Lord , to do justice and judgment . And so he did , his house being a School of piety , wherein Religion was both taught and practised , many reclaimed from the errors and idolatries of the times , and all his domesticks and dependants solemnly dedicated to God by Circumcision . Therefore when 't is said , that he brought with him all the Souls which they had gotten in Haran , the Paraphrase of Onkelos renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Souls which they had subjected to the Law in Haran ; Jonathans Targum , and much at the same rate that of Jerusalem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Souls which they had made proselytes in Haran , or as Solomon Jarchi expresses it , a little more after the Hebrew mode , the Souls which they had gathered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the wings of the Divine Majesty ; and he further adds , that Abraham proselyted the men , and Sarah the women . So when elsewhere we read of his trained servants , some of the Jewish Masters expound it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were initiated and trained up in the knowledge of the Law. Such being the temper of this holy man , God was pleased frequently to converse with him , and to impart his mind to him , acquainting him with the secret counsels and purposes of his Providence , whence he is stiled the friend of God. But that which shewed him to be most dear to Heaven , was the Covenant which God solemnly made with him , wherein binding Abraham and his seed to a sincere and universal obedience , he obliged himself to become their God , to be his shield and his exceeding great reward , to take his posterity for his peculiar people , to encrease their number , and to inlarge their power , to settle them in a rich and a pleasant Country ( a type of that Heavenly and better Country that is above ) and which was the crown of all , that in his seed all the Nations of the Earth should be blessed , that is , the promised Messiah should proceed out of his loins , who should be a common blessing to mankind , in whom both Jew and Gentile should be justified and saved , and he by that means become ( spiritually ) the Father of many Nations . This Covenant was ratified and ensured on God's part by a solemn oath , For when God made promise to Abraham , because he could swear by no greater , he sware by himself , saying , Surely blessing I will bless thee , and multiplying I will multiply thee . On Abraham's part it was sealed with the Sacrament of Circumcision , which God instituted as a peculiar federal rite , to distinguish Abraham's posterity from all other people . Abraham died in the 〈◊〉 year of his Age , and was buried in the Sepulchre which himself had purchased of the sons of Heth. Contemporary with Abraham was his Nephew Lot , a just man , but vexed with the filthy conversation of the wicked ; for dwelling in the midst of an impure and debauched generation , In seeing and hearing he vexed his righteous Soul from day to day with their unlawful deeds . This endeared him to Heaven , who took a particular care of him , and sent an Angel on purpose to conduct him and his family out of Sodom , before he let loose that fatal vengeance that overturned it . 18. Abraham being dead , Isaac stood up in his stead , the son of his Parents old age , and the fruit of an extraordinary promise . Being delivered from being a sacrifice , he frequented ( say the Jews ) the School of Sem , wherein he was educated in the knowledge of Divine things till his marriage with Rebeccah . But however that was , he was a good man , we read of his going out to meditate or pray in the field at even-tide , and elsewhere we find him publickly sacrificing and calling upon God. In all his distresses God still appeared to him , animated him against his fears , and encouraged him to go on in the steps of his Father , renewing the same promises to him which he had made to Abraham . Nay , so visible and remarkable was the interest which he had in Heaven , that Abimelech King of the Philistines and his Courtiers thought it their wisest course to confederate with him for this very reason , because they saw certainly that the Lord was with him , and that he was the blessed of the Lord. Religion is the truest interest , and the wisest portion , 't is the surest protection , and the safest refuge . When a man's ways please the Lord , he maketh even his enemies to be at peace with him . Isaac dying in the CLXXX , year of his life , the Patriarchate devolved upon his son Jacob , by vertue of the primogeniture which he had purchased of his brother Esau , and which had been confirmed to him by the grant and blessing of his Father ( though subtilly procured by the artifice and policy of his Mother ) who also told him , that God Almighty would bless and multiply him and his seed after him , and that the blessing of Abraham should come upon them . He intirely devoted himself to the fear and service of God , kept up his Worship , and vindicated it from the incroachments of Idolatry , he erected Altars at every turn , and zealously purged his house from those Teraphim or Idols which Rachel had brought along with her out of Laban's house , either to prevent her Father's enquiring at them which way Jacob had made his escape , or to take away from him the instruments of his Idolatry , or possibly that she might have wherewith to propitiate and 〈◊〉 her Father in case he should pursue and overtake them , as Josephus thinks , though surely then she would have produced them , when she saw her Father so zealous to retrieve them . He had frequent Visions and Divine condescensions , God appearing to him , and ratifying the Covenant that he had made with Abraham , and changing his name from Jacob to Israel , as a memorial of the mighty prevalency which he had with Heaven . In his later time he removed his family into Egypt , where God had prepared his way by the 〈◊〉 of his son Joseph to be Vice-Roy and Lord of that vast and fertile Country , advanced to that place of state and grandeur by many strange and unsearchable methods of the Divine Providence . By his two Wives , the Daughters of his Uncle Laban , and his two Handmaids he had twelve Sons , who afterwards became founders of the Twelve Tribes of the Jewish Nation ; to whom upon his death-bed he bequeathed his blessings , consigning their several portions , and the particular fates of every Tribe , among whom that of 〈◊〉 is most remarkable , to whom it was foretold , that the 〈◊〉 should arise out of that Tribe , that the Regal Power & Political Soveraignty should be annexed to it , and remain in it till the 〈◊〉 came , at whose coming the Scepter should depart , and the Law-giver from between his knees : And thus all their own Paraphrasts , both Onkelos , Jonathan , and he of Jerusalem do expound it , that there should not want Kings or Rulers of the house of Judah , nor Scribes to teach the Law of that race , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the time that 〈◊〉 the King shall come , whose the Kingdom is . And so it accordingly came to pass , for at the time of Christ's Birth , Herod , who was a stranger , had usurped the Throne , debased the Authority of their great Sanhedrim , murdered their Senators , devested them of all Judiciary power , and kept them so low , that they had not power 〈◊〉 to put a man to death . And unto him shall the gathering of the people be . A prophecy exactly accomplished , when in the first Ages of Christianity the Nations of the World 〈◊〉 to the standard of Christ at the publication of the Gospel . Jacob died CXLVII . years old , and was buried in Canaan , in the Sepulchre of his Fathers : After whose decease his posterity for some hundreds of years were afflicted under the Egyptian yoke . Till God remembring the Covenant he had made with their Fathers , powerfully rescued them from the Iron Furnace ; and conducted them through the wilderness into the Land of Promise , where he framed and ordered their Commonwealth , appointed Laws for the government of their Church , and setled them under a more fixed and certain dispensation . 19. HITHERTO we have surveyed the state of the Church in the constant succession of the Patriarchal Line . But if we step a little further into the History of those times , we shall find that there were some extraordinary persons without the Pale of that holy Tribe , renowned for the worship of God , and the profession of Religion ; among whom two are most considerable , Melchisedeck and Job . Melchisedeck was King of Salem in the land of Canaan , and Priest of the most high God. The short account which the Scripture gives of him hath left room for various fancies and conjectures . The opinion that has most generally obtained is , that Melchisedeck was Sem , one of the sons of Noah , who was of a great Age , and lived above LXX . years after Abraham's coming into Canaan , and might therefore well enough meet him in his triumphant return from his conquest over the Kings of the Plain . But notwithstanding the universal authority which this opinion assumes to it self , it appears not to me with any tolerable probability , partly because Canaan , where Melchisedeck lived , was none of those Countries which were allotted to Sem and to his posterity , and unlikely it is that he should be Prince in a foreign Country : partly , because those things which the Scripture reports concerning Melchisedeck , do no ways agree to Sem , as that he was without Father and Mother , without genealogie , &c. whenas Moses does most exactly describe and record Sem and his Family , both as to his Ancestors , and as to his posterity . That therefore which seems most probable in the case , is , that he was one of the Reguli , or petty Kings ( whereof there were many ) in the land of Canaan , but a pious and devout man , and a worshipper of the true God , as there were many others in those days among the Idolatrous Nations ; he being extraordinarily raised up by God from among the Canaanites , and brought in without mention of Parents , original or end , without any Predecessor or Successor in his office , that he might be a fitter type of the Royal and Eternal Priesthood of Christ. And for any more particular account concerning his person , it were folly and rashness over-curiously to enquire after what God seems industriously to have concealed from us . The great character under which the Scripture takes notice of him , is his relation to our blessed Saviour , who is more than once said to be a Priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the order , in the same way and manner that Melchisedeck was , or ( as the Apostle explains himself ) after the similitude of Melchisedeck . Our Lord was such a Priest as Melchisedeck was , there being a nearer similitude and conformity between them , than ever was between any other Priests whatsoever . A subject which S. Paul largely and particularly treats of . Passing by the minuter instances of the parallel , taken from the name of his person , Melchisedeck , that is , King of righteousness , and his title to his Kingdom , King of Salem , that is , of Peace ; we shall observe three things especially wherein he was a type of Christ. First , in the peculiar qualification of his person , something being recorded of him uncommon to the rest of men , and that is , that he was without Father , without Mother , and without descent . Not that Melchisedeck like Adam was immediately created , or in an instant dropt down from Heaven , but that he hath no kindred recorded in the story , which brings him in without any mention of Father or Mother , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Chrysostom glosses , we know not what Father or Mother he had : He was ( says S. Paul ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without genealogie , without having any pedigree extant upon record , whence the ancient Syriack Version truly expresses the sence of the whole passage thus , Whos 's neither Father nor Mother are written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the generations , that is , the genealogies of the ancient Patriarchs . And thus he eminently typified Christ , of whom this is really true : He is without Father in respect of his humane nature , begotten only of a pure Virgin ; without Mother , in respect of his Divinity , being begotten of his Father before all Worlds , by an eternal and ineffable generation . Secondly , Melchisedeck typified our Saviour in the duration and continuance of his office ; for so 't is said of him , that he was without descent , having neither beginning of days , nor end of life , but made like unto the Son of God , abideth a Priest continually . By which we are not to understand that Melchisedeck never died , for being a man he was subject to the same common Law of mortality with other men : But the meaning is , that as he is said to be without Father and Mother , because the Scripture speaking of him makes no mention of his Parents , his Genealogy and descent : So he is said to abide a Priest for ever , without any beginning of days , or end of life , because we have no account of any that either preceded , or succeeded him in his office , no mention of the time either when he took it up , or laid it down . And herein how lively and eminent a type of Christ , the true Melchisedeck , who as to his Divine nature was without beginning of days from Eternal Ages , and who either in the execution or vertue of his office abides for ever . There is no abolition , no translation of his office , no expectation of any to arise that shall succeed him in it : He was made a Priest not after the Law of a carnal Commandment , a transient and mutable dispensation , but after the power of an endless life . Thirdly , Melchisedeck was a type of Christ in his excellency above all other Priests . S. Paul's great design is to evince the preheminence and precedency of Melchisedeck above all the Priests of the Mosaick ministration , yea , above Abraham himself , the Founder and Father of the Jewish Nation , from whom they reckoned it so great an honour to derive themselves . And this the Apostle proves by a double instance . First , that Abraham , in whose loins the Levitical Priests then were , paid tithes to Melchisedeck , when he gave him the tenth of all his spoils , as due to God and his Ministers , thereby confessing himself and his posterity inferiour to him . Now consider how great this man was , unto whom even the Patriarch Abraham gave the tenth of the spoils . Secondly , that Melchisedeck conferred upon Abraham a solemn benediction , it being a standing part of the Priests office to bless the people . And this was an undeniable argument of his superiority . He whose descent is not counted from them ( the legal Priests ) received tithes of Abraham , and blessed him that had the promises : And without all contradiction the less is blessed of the better . Whereby it evidently appears , that Melchisedeck was greater than Abraham , and consequently than all the Levitical Priests that descended from him . Now herein he admirably prefigured and shadowed out our blessed Saviour , a person peculiarly chosen out by God , sent into the World upon a nobler and a more important errand , owned by more solemn and mighty attestations from Heaven , than ever was any other person ; his office incomparably beyond that of the legal Oeconomy , his person greater , his undertaking weightier , his design more sublime and excellent , his oblation more valuable and meritorious , his prayers more prevalent and successful , his office more durable and lasting , than ever any whose business it was to intercede and mediate between God and man. 20. THE other extraordinary person under this 〈◊〉 is Job , concerning whom two things are to be enquired into , Who he was , and when he lived . For the first , we find him described by his Name , his Country , his Kindred , his Quality , his Religion , and his Sufferings , though in many of them we are left under great uncertainties , and to the satisfaction only of probable conjectures . For his name , among many conjectures two are especially considerable , though founded upon very different reasons , one that it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying one that grieves or groans , mystically presaging those grievous miseries and sufferings that afterwards came upon him ; the other , more probably , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love , or to desire , noting him the desire and delight of his Parents , earnestly prayed for , and affectionately embraced with the tenderest endearments . His Country was the land of 〈◊〉 , though where that was , is almost as much disputed , as about the source of Nilus : Some will have it Armenia , others Palestine , or the land of Canaan , and some of the Jewish Masters assure us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his School , or place of institution was at Tiberias , and nothing more commonly shewed to Travellers than Job's well in the way between Ramah and Jerusalem ; others place it in Syria near Damascus , so called from 〈◊〉 , the supposed Founder of that City ; others a little more Northward at Apamea , now called Hama , where his house is said to be shewed at this day : Most make it to be part of Idumaea near mount 〈◊〉 , or else Arabia the Desart ( probably it was in the confines of both ) this part of Arabia being nearest to the Sabaeans and Chaldaeans , who invaded him , and most applicable to his dwelling among the Sons of the East , to the situation of his friends who came to visit him , and best corresponding with those frequent Arabisms discernable both in the Language and Discourses of Job and his Friends ; not to say that this Country produced persons exceedingly addicted to Learning and Contemplation , and the studies of natural Philosophy , whence the wise men who came out of the East to worship Christ are thought by many to have been Arabians . For his kindred and his friends , we find four taken notice of , who came to visit him in his distress ; Eliphaz the Temanite , the son probably of Teman , and grandchild of Esau by his eldest son Eliphaz , the Country deriving its name Teman from his Father , and was situate in Idumaea in the borders of the Desart Arabia : Bildad the Shuhite , a descendant in all likelihood of Shuah , one of the sons of Abraham by his wife Keturah , whose seat was in this part of Arabia : Zophar the Naamathite , a Country lying near those parts : And Elihu the Buzite , of the off-spring of Buz the son of Nahor , and so nearly related to Job himself . He was the son of Barachel , of the kindred of Ram , who was the head of the Family , and his habitation was in the parts of Arabia the Desart near Euphrates , or at least in the Southern part of 〈◊〉 bordering upon it . As for Job himself , he is made by some a Canaanite , of the posterity of Cham ; by others to descend from Sem by his son Amram , whose eldest sons name was 〈◊〉 ; by most from Esau , the Father of the Idumaean Nations ; but most probably either from Nahor , Abraham's brother , whose sons were Huz , Buz , Chesed , &c. or from Abraham himself by some of the sons which he had by his wife Keturah , whereby an account is most probably given , how Job came to be imbued with those seeds of Piety and true Religion , for which he was so eminently remarkable , as deriving them from those Religious principles and instructions which Abraham and Nahor had bequeathed to their posterity . His quality and the circumstances of his External state were very considerable , a man rich and honourable ; His substance was seven thousand Sheep , and three thousand Camels , and five hundred yoke of Oxen , and five hundred she-Asses , and a very great houshold , so that he was the greatest of all the men of the East ; himself largely describes the great honour and prosperity of his fortunes , that he washed his steps in Butter , and the rock poured out rivers of Oil ; when he went out to the gate through the City , and prepared his seat in the street , the young men saw him , and hid themselves , the aged arose and stood up , the Princes refrained talking , and laid their hand on their mouth , &c. He delivered the poor that cried , and the fatherless and him that had none to help him , the blessing of him that was ready to perish came upon him , &c. He brake the jaws of the wicked , and pluckt the spoil out of their teeth , &c. Indeed so great his state and dignity , that it has led many into a perswasion , that he was King of Idumaea , a powerful and mighty Prince ; a fancy that has received no small encouragement from the common but groundless confounding of Job with Jobab King of Edom , of the race of Esau. For the story gives no intimation of any such royal dignity , to which Job was advanced , but always speaks of him as a private person , though exceeding wealthy and prosperous , and thereby probably of extraordinary power and estimation in his Country . Nay that he might not want fit Companions in his Regal capacity , three of his friends are made Kings as well as he , the LXX . Translators themselves stiling Eliphaz King of the Temanites , Bildad of the Suchites , and Zophar King of the Minaeans , though with as little , probably less reason than the former . 21. BUT whatever his condition was , we are sure he was no less eminent for Piety and Religion , he was a man perfect and upright , one that feared God , and eschewed evil . Though living among the Idolatrous Gentiles , he kept up the true and sincere worship of God , daily offered up Sacrifices and Prayers to Heaven , piously instructed his Children and Family , lived in an intire dependence upon the Divine Providence , in all his discourses expressed the highest and most honourable sentiments and thoughts of God , and such as best became the Majesty of an Infinite Being ; in all transactions he was just and righteous , compassionate and charitable , modest and humble , indeed by the character of God himself , who knew him best , There was none like him in the Earth , a perfect and an upright man , fearing God , and eschewing evil : his mind was submissive and compliant , his patience generous and unshaken , great even to a Proverb , You have heard of the Patience of Job . And enough he had to try it to the utmost , if we consider what sufferings he underwent ; those evils which are wont but singly to seise upon other men , all centred and met in him . Plundered in his Estate by the Sabaean and Chaldaean Free-booters ( whose standing livelihood were spoils and robberies ) and not an Oxe or Asse left of all the Herd , not a Sheep or a Lamb either for Food or Sacrifice : Undone in his Posterity , his Seven Sons , and Three Daughters being all slain at once by the fall of one House : blasted in his credit and good name , and that by his nearest friends , who traduced and challenged him for a dissembler and an hypocrite . Ruined in his health , being smitten with sore boiles from the crown of the Head to the sole of the Foot , till his Body became a very Hospital of Diseases : tormented in his mind with sad and uncomfortable reflections , The arrows of the Almighty being shot within him , the poyson whereof drank up his spirit , the terrours of God setting themselves in array against him . All which were aggravated and set home by Satan , the grand Engineer of all those torments , and all this continuing for at least Twelve Months ( say the Jews ) probably for a much longer time ; and yet endured with great courage and fortitude of mind , till God put a period to this tedious Trial , and crowned his sufferings with an ample restitution . We have seen who this excellent Person was , we are next to enquire when he lived . And here we meet with almost an infinite variety of Opinions , some making him contemporary with Abraham , others with Jacob , which had he been , we should doubtless have found some mention of him in their story , as well as we do of 〈◊〉 : others again refer him to the time of the Law given at Mount Sinai , and the Israelites travels in the Wilderness ; others to the times of the Judges after the settlement of the Israelites in the Land of Promise , nay some to the reign of David and Solomon ; and I know not whether the Reader will not smile at the fancy of the Turkish Chronologists , who make Job Major-domo to Solomon , as they make Alexander the Great , the General of his Army . Others go further , and place him among those that were carried away in the Pabylonish Captivity , yea in the time of Ahasuerus , and make his fair Daughters to be of the number of those beautiful young Virgins that were sought-for for the King. Follies that need no confutation . 'T is certain that he was elder than Moses , his Kindred and Family , his way of sacrificing , the Idolatry rise in his time , evidently placing him before that Age ; besides that there are not the least foot-steps in all his Book of any of the great things done for the 〈◊〉 deliverance , which we can hardly suppose should have been omitted , being examples so fresh in memory , and so apposite to the design of that Book . Most probable therefore it is , that he lived about the time of the Israelitish Captivity in Egypt , though whether as some Jews will have it , born that very Year that Jacob came down into Egypt , and dying that Year that they went out of Egypt , I dare not peremptorily affirm . And this no question is the reason why we find nothing concerning him in the Writings of Moses , the History of those Times being crowded up into a very little room , little being recorded even of the Israelites themselves for near Two Hundred Years , more than in general that they were heavily oppressed under the Egyptian Yoke . More concerning this great and good Man , and the things relating to him , if the Reader desire to know , he may among others consult the elaborate exercitations of the younger 〈◊〉 in his Historia Jobi , where the largest curiosity may find enough to satisfie it . 22. AND now for a Conclusion to this Occonomy , if we reflect a little upon the state of things under this period of the World , we shall find that the Religion of those 〈◊〉 Ages was plain and simple , unforced and natural , and highly agreeable to the common dictates and notions of Mens minds . They were not educated under any forreign Institutions , nor conducted by a Body of numerous Laws and written Constitutions , but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Philo calls them ) tutor'd and instructed by the dictates of their own minds , and the Principles of that Law that was written in their hearts , following the order of Nature and right Reason , as the safest , and most ancient Rule . By which means ( as one of the Ancients observes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they maintained a free and uninterrupted course of Religion , conducting their lives according to the rules of Nature , so that having purged their minds from lust and passion , and attained to the true knowledge of God , they had no need of external and written Laws . Their Creed was short and perspicuous , their notions of God great and venerable , their devotion and piety real and substantial , their worship grave and serious , and such as became the grandeur and majesty of the Divine being , their Rites and Ceremonies few and proper , their obedience prompt and sincere , and indeed the whole conduct of their conversation discovering it self in the most essential and important duties of the humane life . According to this standard it was that our blessed Saviour mainly designed to reform Religion in his most excellent Institutions , to retrieve the piety and purity , the innocency and simplicity of those 〈◊〉 and more uncorrupted Ages of the World , to improve the Laws of Nature , and to reduce Mankind from ritual observances to natural and moral duties , as the most vital and essential parts of Religion , and was therefore pleased to charge Christianity with no more than two positive Institutions , Baptism , and the Lord's Supper , that Men might learn , that the main of Religion lies not in such things as these . Hence Eusebius undertakes at large to prove the faith and manners of the Holy Patriarchs , who lived before the times of Moses , and the belief and practice of Christians to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one and the same . Which he does not only assert and make good in general , but deduce from particular instances , the examples of Enoch , Noah , Abraham , Melchisedeck , Job , &c. whom he expresly proves to have believed and lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether after the manner of Christians : Nay that they had the name also as well as the thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he shews from that place ( which he proves to be meant of Abraham , Isaac and Jacob ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Touch not my Christians , mine Anointed , and do my Prophets no harm . And in short , that as they had the same common Religion , so they had the common blessing and reward . SECT . II. Of the MOSAICAL Dispensation . Moses the Minister of this Oeconomy . His miraculous preservation . His learned and noble education . The Divine temper of his mind . His conducting the Israelites out of Egypt . Their arrival at Mount Sinai . The Law given , and how . Moral Laws ; the Decalogue whether a perfect Compendium of the Moral Law. The Ceremonial Laws what . Reduced to their proper Heads . Such as concerned the matter of their Worship . Sacrifices , and the several kinds of them . Circumcision . The Passover , and its typical relation . The place of Publick Worship . The Tabernacle and Temple , and the several parts of them , and their typical aspects considered . Their stated times and 〈◊〉 , weekly , monthly , annual . The Sabbatical Year . The Year of Jubilee . Laws concerning the Persons ministring ; Priests , Levites , the High-Priest , how a type of Christ. The Design of the Ceremonial Law , and its abolition . The Judicial Laws , what . The Mosaick Law how divided by the Jews into affirmative and negative Precepts , and why . The several ways of Divine revelation . Urim and Thummim what , and the manner of its giving Answers . Bath-Col . Whether any such way of revelation among the Jews . Revelation by Dreams . By Visions . The Revelation of the Holy Spirit , what . Moses his way of Prophecy wherein exceeding the rest . The pacate way of the spirit of prophecy . This spirit when it ceased in the Jewish Church . The state of the Church under this Dispensation briefly noted . From the giving of the Law till Samuel . From Samuel till Solomon . It s condition under the succeeding Kings till the Captivity . From thence till the coming of Christ. The state of the Jewish Church in the time of Christ more particularly considered . The prophanations of the Temple . The Corruption of their Worship . The abuse of the Priesthood . The Depravation of the Law by false glosses . Their Oral and unwritten Law. It s original and succession according to the mind of the Jews . Their unreasonable and blasphemous preferring it above the written Law. Their religious observing the Traditions of the Elders . The Vow of Corban , what . The superseding Moral Duties by it . The Sects in the Jewish Church . The Pharisees , their denomination , rise , temper and principles . Sadducees , their impious Principles , and evil lives . The Essenes , their original , opinions , and way of life . The Herodians , who . The Samaritans . Karraeans . The Sect of the Zealots . The Roman Tyranny over the Jewes . 1. THE Church , which had hitherto lyen dispersed in private Families , and had often been reduced to an inconsiderable number , being now multiplied into a great and a populous Nation , God was pleased to enter into Covenant , not any longer with particular Persons , but with the Body of the People , and to govern the Church by more certain and regular ways and methods , than it had hitherto been . This Dispensation began with the delivery of the Law , and continued till the final period of the Jewish state , consisting only of meats and drinks , and divers washings , and carnal Ordinances , imposed on them until the time of reformation . In the survey whereof we shall chiefly consider what Laws were given for the Government of the Church , by what Methods of revelation God communicated his mind and will to them , and what was the state of the Church , especially towards the conclusion of this Oeconomy . 2. THE great Minister of this Dispensation was Moses the Son of Amram , of the House of Levi , a Person , whose signal preservation when but an Infant presaged him to be born for great and generous undertakings . Pharaoh King of Egypt desirous to suppress the growing numbers of the Jewish Nation had afflicted and kept them under with all the rigorous severities of tyranny and oppression . But this not taking its effect , he made a Law that all Hebrew Male-children should be drowned as soon as born , knowing well enough how to kill the root , if he could keep any more Branches from springing up . But the wisdom of Heaven defeated his crafty and barbarous 〈◊〉 . Among others that were born at that time was Moses , a goodly Child , and whom his Mother was infinitely desirous to preserve : but having concealed him , till the saving of his might endanger the losing her own life , her affection suggested to her this little stratagem , she prepared an Ark made of Paper-reeds , and pitched within , and so putting him a-board this little Vessel , threw him into the River Nilus , committing him to the mercy of the waves , and the conduct of the Divine Providence . God , who wisely orders all events , had so disposed things that Pharaohs daughter ( whose name , say the Jews , was Bithia , Thermuth says Josephus , say the Arabians , Sihhoun ) being troubled with a distemper that would not endure the hot Bathes , was come down at this time to wash in the Nile , where the cries of the tender Babe soon reached her ears . She commanded the Ark to be brought a-shore , which was no sooner opened , but the silent oratory of the weeping Infant sensibly struck her with compassionate resentments : And the Jews add , that she no sooner touched the Babe , but she was immediately healed , and cried out that he was a holy Child , and that she would save his life ; for which ( say they ) she obtained the favour to be brought under the wings of the Divine Majesty , and to be called the daughter of God. His Sister Miriam , who had all this while beheld the scene afar off , officiously proffered her service to the Princess to call an Hebrew Nurse , and accordingly went and brought his Mother . To her care he was committed with a charge to look tenderly to him , and the promise of a reward . But the hopes of that could add but little , where nature was so much concerned . Home goes the Mother joyful and proud of her own pledge , and the royal charge , carefully providing for his tender years . His infant state being pass'd , he was restored to the Princess , who adopted him for her own son , bred him up at Court , where he was polished with all the arts of a noble and ingenuous education , instructed in the modes of civility and behaviour , in the methods of policy and government , Learned in all the wisdom of the Egyptians , whose renown for wisdom is not only once and again taken notice of in holy Writ , but their admirable skill in all liberal Sciences , Natural , Moral and Divine , beyond the rate and proportion of other Nations , is sufficiently celebrated by foreign Writers . To these accomplishments God was pleased to add a Divine temper of mind , a great zeal for God , not able to endure any thing that seemed to clash with the interests of the Divine honour and glory ; a mighty courage and resolution in God's service , whose edge was not to be taken off either by threats or charms ; He was not afraid of the Kings commandment , nor feared the wrath of the King , for he endured as seeing him that is invisible . His contempt of the World was great and admirable , sleighting the honours of Pharoah's Court , and the fair probabilities of the Crown , the treasures and pleasures of that rich , soft and luxurious Country , out of a firm belief of the invisible rewards of another World ; He refused to be called the son of Pharaoh's daughter , chusing rather to suffer 〈◊〉 with the people of God , than to enjoy the pleasures of sin for a season ; Esteeming the reproach of Christ greater riches than the treasures in Egypt ; for he had respect unto the recompence of reward . Josephus relates , that when but a child he was presented by the Princess to her Father , as one whom she had adopted for her son , and designed for his successor in the Kingdom , the King taking him up into his arms , put his Crown upon his head , which the child immediately pull'd off again , and throwing it upon the ground , trampled it under his feet . An action which however looked upon by some Courtiers then present , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 portending a fatal Omen to the Kingdom , did however evidently presage his generous contempt of the grandeur and honours of the Court , and those plausible advantages of Soveraignty that were offered to him . His patience was insuperable , not tired out with the abuses and disappointments of the King of Egypt , with the hardships and troubles of the Wilderness , and which was beyond all , with the cross and vexatious humors of a stubborn and unquiet generation . He was of a most calm and treatable disposition , his spirit not easily ruffled with passion ; he who in the cause of God and Religion could be bold and fierce as a Lion , was in his own patient as a Lamb , God himself having given this character of him , That he was the meekest man upon the Earth . 3. THIS great personage thus excellently qualified , God made choice of him to be the Commander and conducter of the Jewish Nation , and his Embassador to the King of Egypt , to demand the enfranchisement of his people , and free liberty to go serve and worship the God of their Fathers . And that he might not seem a mere pretender to Divine revelation , but that he really had an immediate commission from Heaven , God was pleased to furnish him with extraordinary Credentials , and to seal his Commission with a power of working Miracles beyond all the Arts of Magick , and those tricks for which the Egyptian Sorcerers were so famous in the World. But Pharaoh unwilling to part with such useful Vassals , and having oppressed them beyond possibility of reconcilement , would not hearken to the proposal , but sometimes downright rejected it , otherwhiles sought by subtil and plausible pretences to evade and shift it off ; till by many astonishing Miracles , and severe Judgments God extorted at length a grant from him . Under the conduct of Moses they set forwards after at least two hundred years servitude under the Egyptian yoke ; and though 〈◊〉 sensible of his error , with a great Army pursued them , either to cut them off , or bring them back , God made way for them through the midst of the Sea , the waters becoming like a wall of Brass on each side of them , till being all passed to the other 〈◊〉 , those invisible cords which had hitherto tied up that liquid Element , bursting in sunder , the waters returned and overwhelmed their enemies that pursued them . Thus God by the same stroke can protect his friends , and punish his enemies . Nor did the Divine Providence here take its leave of them , but became their constant guard and defence in all their journeys , waiting upon them through their several stations in the wilderness ; the most memorable whereof was that at Mount Sinai in Arabia : The place where God delivered them the pattern in the Mount , according to which the form both of their Church and State was to be framed and modelled . In order hereunto Moses is called up into the Mount , where by Fasting and Prayer he conversed with Heaven , and received the body of their Laws . Three days the people were by a pious and devout care to sanctifie and prepare themselves for the promulgation of the Law , they might not come near their Wives , were commanded to wash their clothes , as an embleme and representation of that cleansing of the heart , and that inward purity of mind , where with they were to entertain the Divine will. On the third day in the morning God descended from Heaven with great appearances of Majesty and terror , with thunders and lightnings , with black clouds and tempests , with shouts and the loud noise of a trumpet ( which trumpet , say the Jews , was made of the horn of that Ram that was offered in the room of Isaac ) with fire and smoke on the top of the Mount , ascending up like the smoke of a Furnace ; the Mountain it self greatly quaking , the people trembling ; nay , so terrible was the sight , that Moses ( who had so frequently , so familiarly conversed with God ) said , I exceedingly fear and quake . All which pompous trains of terror and magnificence God made use of at this time , to excite the more solemn attention to his Laws , and to beget a greater reverence and veneration for them in the minds of the people , and to let them see how able he was to call them to account , and by the severest penalties to vindicate the violation of his Law. 4. THE Code and Digest of those Laws , which God now gave to the Jews as the terms of that National Covenant that he made with them , consisted of three sorts of Precepts , Moral , Ecelesiastical and Political ; which the Jews will have intimated by those three words , that so frequently occur in the writings of Moses , Laws , Statutes and Judgments . By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laws , they understand the Moral Law , the notices of good and evil naturally implanted in mens minds : By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Statutes , Ceremonial Precepts , instituted by God with peculiar reference to his Church : By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgments , Political Laws concerning Justice and Equity , the order of humane society , and the prudent and peaceable managery of the Commonwealth . The Moral Laws inserted into this Code are those contained in the Decalogue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called , the ten words that were written upon two Tables of Stone . These were nothing else but a summary Comprehension of the great Laws of Nature , engraven at first upon the minds of all men in the World ; the most material part whereof was now consigned to writing , and incorporated into the body of the Jewish Law. I know the Decalogue is generally taken to be a complete System of all natural Laws : But whoever impartially considers the matter , will find that there are many instances of duty so far from being commanded in it , that they are not reducible to any part of it , unless hook'd in by subtilties of wit , and drawn thither by forc'd and unnatural inferences . What provision except in one case or two do any of those Commandments make against neglects of duty ? Where do they obligue us to do good to others , to love , assist , relieve our enemies ? Gratitude and thankfulness to benefactors is one of the prime and essential Laws of Nature , and yet no where that I know of ( unless we will have it implied in the Preface to the Law ) commanded or intimated in the Decalogue : With many other cases , which 'tis naturally evident are our duty , whereof no footsteps are to be seen in this Compendium , unless hunted out by nice and sagacious reasonings , and made out by a long train of consequences , never originally intended in the Commandment , and which not one in a thousand are capable of deducing from it . It is probable therefore that God reduc'd only so many of the Laws of Nature into writing , as were proper to the present state and capacities of that people to whom they were given , superadding some , and explaining others by the Preaching and Ministery of the Prophets , who in their several Ages endeavoured to bring men out of the Shades and Thickets , into clear light and Noon-day , by clearing up mens obligations to those natural and essential duties , in the practice whereof humane nature was to be advanced unto its just accomplishment and perfection . Hence it was that our Lord , who came not to destroy the Law , but to fulfil and perfect it , has explained the obligations of the natural Law more fully and clearly , more plainly and intelligibly , rendred our duty more fixed and certain , and extended many instances of obedience to higher measures , to a greater exactness and perfection , than ever they were understood to have before . Thus he commands a free and universal charity , not only that we love our friends and relations , but that we love our enemies , bless them that curse us , do good to them that hate us , and pray for them that despitefully use and persecute us : He hath forbidden malice and revenge with more plainness and smartness ; obliged us not only to live according to the measures of sobriety , but extended it to self-denial , and taking up the Cross , and laying down our lives , whenever the honour of God , and the interest of Religion calls for it ; he not only commands us to do no wrong , but when we have done it , to make restitution ; not only to retrench our irregular appetites , but to cut off our right hand , and pluck out our right eye , and cast them from us , that is , mortifie and offer violence to those vicious inclinations , which are as dear to us , as the most useful and necessary parts and members of our body . Besides all this , had God intended the Decalogue for a perfect summary of the Laws of Nature , we cannot suppose that he would have taken any but such into the collection , whereas the Fourth Commandment concerning the Seventh day is unquestionably Typical and Ceremonial , and has nothing more of a Natural and Eternal obligation in it , than that God should be served and honoured both with publick and private worship , which cannot be done without some portions of time set apart for it : But that this should be done just at such a time , and by such proportions , upon the Seventh rather than the Sixth or the Eighth day , is no part of natural Religion . And indeed the reasons and arguments that are annexed to it , to enforce the observance of it , clearly shew that it is of a later date , and of another nature than the rest of those Precepts in whose company we find it , though it seems at first sight to pass without any peculiar note of discrimination from the rest . As for the rest they are Laws of Eternal righteousness , and did not derive their value and authority from the Divine sanction which God here gave them at Mount Sinai , but from their own moral and internal goodness and equity , being founded in the nature of things , and the essential and unchangeable differences of good and evil . By which means they always were , always will be obligatory and indispensable , being as Eternal and Immutable as the nature of God himself . 5. THE second sort of Laws were Ceremonial , Divine Constitutions concerning Ritual observances , and matters of Ecclesiastical cognizance and relation , and were instituted for a double end , partly for the more orderly government of the Church , and the more decent administration of the worship of God ; partly that they might be types and figures of the Evangelical state , Shadows of good things to come , visible and symbolical representments of the Messiah , and those great blessings and priviledges which he was to introduce into the World ; which doubtless was the reason why God was so infinitely punctual and particular in his directions about these matters , giving orders about the minutest circumstances of the Temple ministration , because every part of it had a glance at a future and better state of things . The number of them was great , and the observation burdensom , the whole Nation groaning under the servility of that yoke . They were such as principally related to God's worship , and may be reduced either to such as concerned the worship it self , or the circumstances of time , place and persons that did attend it . Their worship consisted chiefly in three things , Prayers , Sacrifices and Sacraments . Prayers were daily put up together with their Offerings , and though we have very few Constitutions concerning them , yet the constant practice of that Church , and the particular forms of Prayer yet extant in their writings , are a sufficient evidence . Sacrifices were the constant and most solemn part of their publick worship ; yea , they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their continual burnt-offering , a Lamb offered Morning and Evening with a Measure of Flower , Oil and Wine , the charge whereof was defrayed out of the Treasury of the Temple . The rest of their Sacrifices may be considered either as they were Expiatory , or Eucharistical . Expiatory were those that were offered as an atonement for the sins of the people , to 〈◊〉 the Divine displeasure , and to procure his pardon , which they did by vertue of their Typical relation to that great Sacrifice which the Son of God was in the fulness of time to offer up for the sins of the World. They were either of a more general relation , for the expiation of sin in general , whole burnt-offerings , which were intirely ( the skin and the entrails only excepted ) burnt to ashes ; or of a more private and particular concernment , designed for the redemption of particular offences , whereof there were two sorts : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sin-offering , for involuntary offences committed through errour or ignorance , which according to the condition and capacity of the Person were either for the Priest , or the Prince , or the whole Body of the People , or a private Person . The other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the trespass-offering , for sins done wittingly , studied and premeditated transgressions , and which the Man could not pretend to be the effects of surprize or chance . Eucharistical Sacrifices were testimonies of gratitude to God for mercies received , whereof three sorts especially . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the meat-offering , made up of things without life , oyl , fine flower , incense , &c. which the worshipper offered as a thankful return for the daily preservation and provisions of life , and therefore it consisted only of the fruits of the ground . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the peace-offering ; this was done either out of a grateful sense of some blessing conferred , or as a voluntary offering to which the Person had obliged himself by vow in expectation of some safety or deliverance which he had prayed for . In this Sacrifice God had his part , the fat which was the only part of it burnt by fire , the Priest his , as the instrument of the ministration , the Offerer his , that he might have wherewith to rejoyce before the Lord. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thanksgivingoffering , or a Sacrifice of praise , it was a mixt kind of Sacrifice , consisting of living Creatures , and the fruits of the Earth , which they might offer at their own will , but it must be eaten the same day , and none of it left until the morrow . What other provisions we meet with concerning ceremonial uncleannesses , first-fruits , the first-born , tenths , &c. are conveniently reducible to some of these heads which we have already mentioned . The last part of their worship concerned their Sacraments , which were two , Circumcision , and the Paschal Supper . Circumcision was the federal Rite annexed by God as a Seal to the Covenant which he made with Abraham and his Posterity , and accordingly renewed and taken into the Body of the Mosaical constitutions . It was to be administred the eighth day , which the Jews understand not of so many days compleat , but the current time , six full days , and part of the other . In the room of this , Baptism succeeds in the Christian Church . The Passover , which was the eating of the Paschal Lamb , was instituted as an Annual memorial of their signal and miraculous deliverance out of Egypt , and as a typical representation of our spiritual Redemption by Christ from the bondage of sin and that Hell that follows it . It was to be celebrated with a Male-lamb without blemish taken out of the Flock , to note the Lamb of God that takes away the sins of the World , who was taken from among men , a Lamb without blemish and without spot , holy , harmless , and separate from sinners . The Door-posts of the House were to be sprinkled with the blood of the Lamb , to signifie our security from the Divine vengeance by the blood of sprinkling . The Lamb was to be roasted and eaten whole , typifying the great sufferings of our blessed Saviour , who was to pass through the fire of Divine wrath , and to be wholly embrac'd and entertain'd by us in all his Offices , as King , Priest , and Prophet . None but those that were clean and circumcised might eat of it , to shew that only true believers , holy and good men can be partakers of Christ and the merits of his Death ; It was to be eaten standing , with their Loins girt , and their staff in their hand , to put them in mind what haste they made out of the house of bondage , and to intimate to us what present diligence we should use to get from under the empire and tiranny of sin and Satan , under the conduct and assistance of the Captain of our Salvation . The eating of it was to be mixed with bitter herbs , partly as a memorial of that bitter servitude which they underwent in the Land of Egypt , partly as a type of that repentance and bearing of the cross ( duties difficult and unpleasant ) which all true Christians must undergo . Lastly , it was to be eaten with unleavened Bread , all manner of leaven being at that time to be banished out of their Houses with the most critical diligence and curiosity , to represent what infinite care we should take to cleanse and purifie our hearts , to purge 〈◊〉 the old leaven , that we may be a new lump : and that since Christ our Passover is sacrificed for us , therefore we should keep the Feast ( the Festival commemoration of his Death ) not with old leaven , neither with the leaven of malice and wickedness , but with the unleavened bread of sincerity and truth . 6. THE Places of their Publick Worship were either the Tabernacle made in the Wilderness , or the Temple built by Solomon , between which in the main there was no other difference , than that the Tabernacle was an ambulatory Temple , as the Temple was a standing Tabernacle , together with all the rich costly Furniture that was in them . The parts of it were three , the Holiest of all , whither none entred but the High-Priest , and that but once a Year , this was a type of Heaven ; the holy place , whither the Priests entred every Day to perform their Sacred Ministrations ; and the outward Court , whither the People came to offer up their Prayers and Sacrifices . In the Sanctum Sanctorum , or Holiest of all there was the Golden Censer , typifying the Merits and Intercession of Christ ; the Ark of the Covenant , as a representation of him who is the Mediator of the Covenant between God and man ; the Golden Pot of Manna , a type of our Lord , the true Manna , the Bread that came down from Heaven ; the Rod of Aaron that budded , signifying the Branch of the Root of Jesse , that though our Saviour's Family should be reduced to a state of so much meanness and obscurity , as to appear but like the trunk or stump of a Tree , yet there should come forth a rod out of this stem of Jesse , and a branch grow out of his roots , which should stand for an Ensign of the People , and in him should the Gentiles trust . And within the Ark were the two Tables of the Covenant , to denote him , in whom are hid all the treasures of wisdom and knowledge , and who is the end and perfection of the Law : Over it were the Cherubims of glory shadowing the Mercy-seat , who looking towards each other , and both to the Mercy-seat denoted the two Testaments , or Dispensations of the Church , which admirably agree , and both direct to Christ the Mediator of the Covenant . The Propitiatory , or Mercy-seat was the Golden covering to the Ark , where God vailing his Majesty was wont to manifest his Presence , to give Answers , and shew Himself reconciled to the People , herein eminently 〈◊〉 our Blessed Saviour , who interposes between us and the Divine Majesty , whom God hath set forth to be a Propitiation , through faith in his blood for the remission of sins ; so that now we may come boldly to the Throne of Grace , and find mercy to help us . Within the Sanctuary , or the Holy Place was the Golden 〈◊〉 with Seven Branches , representing Christ , who is the Light of the World , and who enlightens every one that comes into the World , and before whose Throne there are said to be seven Lamps of Fire , which are the seven spirits of God : The Table , compassed about with a Border and a Crown of Gold , denoting the Ministry , and the Shew-bread set upon it , shadowing out Christ , the Bread of Life , who by the Ministry of the Gospel is offered to the World : here also was the Golden Altar of Incense , whereon they burnt the sweet 〈◊〉 Morning and Evening , to signifie to us that our Lord is the true Altar , by whom all our Prayers and Services are rendred the odour of a sweet smell acceptable unto God ; to this the Psalmist refers , Let my Prayer be set forth before thee as incense , and the 〈◊〉 up of my hands as the Evening Sacrifice . The third part of the Tabernacle , as also of the Temple , was the Court of Israel , wherein stood the Brazen Altar , upon which the Holy Fire was continually preserved , by which the Sacrifices were consumed , one of the Five great Prerogatives that were wanting in the second Temple . Here was the Brazen Laver , with its Basis , made of the brazen Looking-glasses of the Women that assembled at the Door of the Tabernacle , wherein the Priests washed their Hands and their Feet , when going into the Sanctuary , and both they and the People when about to offer Sacrifice ; to teach us to purifie our hearts , and to cleanse our selves 〈◊〉 all filthiness of flesh and spirit , especially when we approach to offer up our services to Heaven ; hereunto David alludes , I will wash mine hands in innocency , so will I compass thine Altar , O Lord. Solomon in building the Temple made an addition of a fourth Court , the Court of the Gentiles , whereinto the unclean Jewes and Gentiles might enter , and in this was the Corban or Treasury , and it is sometimes in the New Testament called the Temple . To these Laws concerning 〈◊〉 Place of Worship we may reduce those that relate to the holy Vessels and Utensils of the Tabernacle and the Temple , Candlesticks , Snuffers , Dishes , &c. which also had their proper mysteries and significations . 7. THE stated times and seasons of their worship are next to be considered , and they were either Daily , Weekly , Monthly , or Yearly . Their Daily worship was at the time of the Morning , and the Evening Sacrifice ; their Weekly solemnity was the Sabbath , which was to be kept with all imaginable care and strictness , they being commanded to rest in it from all servile labours , and to attend the Duties and Offices of Religion , a type of that rest that remains for the People of God. Their monthly Festivals were the New-moons , wherein they were to blow the Trumpets over their Sacrifices and Oblations , and to observe them with great expressions of joy and triumph , in a thankful resentment of the blessings which all that Month had been conferred upon them . Their Annual Solemnities were either ordinary or extraordinary ; Ordinary were those that returned every Year , whereof the first was the Passover , to be celebrated upon the Fourteenth day of the first Month , as a Memorial of their great deliverance out of Egypt : The second , Pentecost , called also the Feast of Weeks , because just seven Weeks , or fifty days after the Passover : Instituted it was partly in memory of the promulgation of the Law , published at Mount Sinai fifty days after their celebration of the Passover in Egypt , partly as a thanksgiving for the in gathering of their Harvest , which usually was fully brought in about this time . The third was the Feast of Tabernacles , kept upon the Fifteenth day of the Seventh Month for the space of Seven days together ; at which time they dwelt in Booths made of green Boughs , as a memento of that time when they sojourn'd in Tents and Tabernacles in the Wilderness , and a sensible demonstration of the transitory duration of the present life , that the Earthly house of our Tabernacle must be dissolved , and that therefore we should secure a building of God , an house not made with hands , Eternal in the Heavens . These were the three great solemnities , wherein all the Males were obliged to appear at Jerusalem , and to present themselves and their offerings in testimony of their homage and devotion unto God : Besides which they had some of lesser moment , such as their Feast of Trumpets , and that of Expiation . The Annual Festivals extraordinary were those that recurr'd but once in the periodical return of several years ; such was the Sabbatical year , wherein the Land was to lye fallow , and to rest from ploughing and sowing , and all manner of cultivation ; and this was to be every seventh year , typifying the Eternal Sabbatism in Heaven , where good men shall rest from their labours , and their works shall follow them . But the great Sabbatical year of all was that of Jubilee , which returned at the end of seven ordinary Sabbatick years , that is , every fiftieth year , the approach whereof was proclaimed by the sound of Trumpets ; in it servants were released , all debts discharged , and mortgaged Estates reverted to their proper heirs . And how evidently did this shadow out the state of the Gospel , and our Lord 's being sent to preach good tidings to the meek , to bind up the broken hearted , to preach liberty to the captives , and the opening of the prison to them that are bound , to proclaim the acceptable year of the Lord , that they might lift up their heads , because their redemption drew nigh ? 8. LASTLY , They had Laws concerning the persons by whom their publick worship was administred ; and here there was appointed an High Priest , who had his proper offices and rules of duty , his peculiar attire and consecration ; ordinary Priests whose business was to instruct the people , to Pray and offer sacrifice , to bless the Congregation , and judge in cases of Leprosie , and such like ; at their Ordination , they were to be chosen before all the people , to be sprinkled with the water of Expiation , their Hair shaved , and their Bodies washed , afterwards anointed , and sacrifices to be offered for them , and then they might enter upon their Priestly ministrations . Next to these were the Levites , who were to assist the Priests in preparing the Sacrifices , to bear the Tabernacle ( while it lasted ) and lay up its Vessels and Utensils , to purifie and cleanse the Vessels and Instruments , to guard the Courts and Chambers of the Temple , to watch weekly in the Temple by their turns , to sing and celebrate the praises of God with Hymns and Musical Instruments , and to joyn with the Priests in judging and determining Ceremonial causes ; they were not to be taken into the full discharge of their Function till the thirtieth , nor to be kept at it beyond the fiftieth year of their age ; God mercifully thinking it fit to give them then a Writ of Ease , whose strength might be presumed sufficiently impaired by truckling for so many years under such toilsom and laborious ministrations . Though the Levitical Priests were types of Christ , yet it was the High Priest , who did eminently typifie him , and that in the unity and singularity of his office ; for though many Orders and Courses of inferior Priests and Ministers , yet was there but one High Priest , There is one Mediator between God and man , the man Christ Jesus ; in the qualifications necessary to his election , as to place , he was to be taken out of the Tribe of Levi ; as to his person , which was to be every ways perfect and comely , and the manner of his Consecration ; in his singular capacity , that he alone might enter into the holy of holies , which he did once every year upon the great day of Expiation , with a mighty pomp and train of Ceremonies , killing Sacrifices , burning Incense , sprinkling the bloud of the Sacrifice before and upon the Mercy-seat , going within the veil , and making an attonement within the holy place . All which immediately referred to Christ , who by the sacrifice of himself , and through the veil of his own flesh entred , not into the holy place made with hands , but into Heaven it self , now to appear in the presence of God for us . All which might be represented more at large , but that I intend not a discourse about these matters . 9. BESIDES the Laws which we have hitherto enumerated , there were several other particular Commands , Ritual Constitutions about Meats and Drinks , and other parts of humane life . Such was the difference they were to make between the Creatures , some to be clean , and others unclean ; such were several sorts of pollution and uncleanness , which were not in their own nature sins , but Ceremonial defilements ; of this kind were several provisions about Apparel , Diet , and the ordering Family-affairs , all evidently of a Ceremonial aspect , but too long to be insisted on in this place . The main design of this Ceremonial Law was to point out to us the Evangelical state , The Law had only a shadow of good things to come , and not the very image of the things themselves , the body was Christ , and therefore though the Law came by Moses , yet grace and truth ( the truth of all those types and figures ) came by Christ. It was time for Moses to resign the Chair , when once this great Prophet was come into the World. Ceremonies could no longer be of use , when once the substance was at hand : well may the Stars disappear at the rising of the Sun : the Messiah being cut off , should cause the Sacrifice and the Oblation to cease . At the time of Christ's death the veil of the Temple from top to bottom rent in sunder , to shew that his death had revealed the mysteries , and destroyed the foundations of the legal Oeconomy , and put a period to the whole Temple-ministration . Nay , the Jews themselves confess , that forty years before the destruction of the Temple ( a date that corresponds exactly with the death of Christ ) the Lot did no more go up into the right hand of the Priest ( this is meant of his dismission of the Scape-goat ) nor the scarlet Ribbon , usually laid upon the forehead of the Goat , any more grow white , ( this was a sign that the Goat was accepted for the remission of their sins ) nor the Evening Lamp burn any longer , and that the gates of the Temple opened of their own accord . By which as at once they confirm what the Gospel reports of the opening of the Sanctum Sanctorum by the scissure of the veil ; so they plainly confess , that at that very time their Sacrifices and Temple-services began to cease and fail : As indeed the reason of them then ceasing , the things themselves must needs vanish into nothing . 10. THE third sort of Laws given to the Jews were Judicial and Political , these were the Municipal Laws of the Nation , enacted for the good of the State , and were a kind of appendage to the second Table of the Decalogue , as the Ceremonial Laws were of the first . They might be reduced to four general heads ; such as respected men in their private and domestical capacities , concerning Husbands and Wives , Parents and Children , Masters and Servants ; such as concerned the Publick and the Common-wealth , relating to Magistrates , and Courts of Justice , to Contracts and matters of right and wrong , to Estates and Inheritances , to Executions and Punishments , &c. such as belong'd to strangers , and matters of a soreign nature , as Laws concerning Peace and War , Commerce and Dealing with persons of another Nation ; or lastly , such as secured the honour and the interests of Religion , Laws against Apostates and Idolaters , Wizards , Conjurers and false Prophets , against Blasphemy , Sacriledge , and such like ; all which not being so proper to my purpose , I omit a more particular enumeration of them . These Laws were peculiarly calculated for the Jewish State , and that while kept up in that Country wherein God had placed them , and therefore must needs determine and expire with it . Nor can they be made a pattern and standard for the Laws of other Nations ; for , though proceeding from the wisest Law-giver , they cannot reasonably be imposed upon any State or Kingdom , unless where there is an equal concurrence of circumstances , as there were in that people , for whom God enacted them . They went off the Stage with the Jewish Polity , and if any parts of them do still remain obligatory , they bind not as Judicial Laws , but as branches of the Law of Nature , the reason of them being Immutable and Eternal . I know not whether it may here be useful to remark what the Jews so frequently tell us of , that the intire body of the Mosaick Law consists of DCXIII . Precepts , intimated ( say they ) in that place where 't is said Moses commanded us a Law , where the Numeral Letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Law make up the number of DCXI. and the two that are wanting to make up the complete number are the two first Precepts of the Decalogue , which were not given by Moses to the people , but immediately by God himself . Others say that there are just DCXIII . letters in the Decalogue , and that every letter answers to a Law : But some that have had the patience to tell them , assure us that there are two whole words consisting of seven letters supernumerary , which in my mind quite spoils the computation . These DCXIII . Precepts they divide into CCXLVIII . 〈◊〉 , according to the number of the parts of man's body ( which they make account are just so many ) to put him in mind to serve God with all his bodily powers , as if every member of his body should say to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make use of me to fulfil the command ; and into CCCLXV . Negative , according to the number of the days of the year , that so every day may call upon a man , and say to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh do not in me transgress the Command : Or as others will have it , they answer to the Veins or Nerves in the body of man ; that as the complete frame and compages of man's body is made up of CCXLVIII . Members , and CCCLXV . Nerves , and the Law of so many affirmative , and so many negative Precepts , it denotes to us , that the whole perfection and accomplishment of man lies in an accurate and diligent observance of the Divine Law. Each of these divisions they reduce under twelve houses , answerable to the twelve Tribes of Israel . In the Affirmative Precepts the first House is that of Divine worship , consisting of twenty Precepts ; the second , the House of the Sanctuary , containing XIX ; the third , the House of Sacrifices , wherein are LVII ; the fourth , that of Cleanness and Pollution , containing XVIII ; the fifth , of Tithes and Alms , under which are XXXII ; the sixth , of Meats and Drinks , containing VII ; the seventh , of the Passeover , concerning Feasts , containing XX ; the eighth , of Judgment , XIII ; the ninth , of Doctrine , XXV ; the tenth , of Marriage , and concerning Women , XII ; the eleventh , of Judgments criminal , VIII ; the twelfth , of Civil 〈◊〉 , XVII . In the Negative Precepts , the first House is concerning the worship of the Planets , containing XLVII Commands ; the second , of separation from the Heathens , XIII ; the third , concerning the reverence due to holy things , XXIX ; the fourth , of Sacrifice and Priesthood , LXXXII ; the fifth , of Meats , XXXVIII ; the sixth , of Fields and Harvest , XVIII ; the seventh , of Doctrine , XLV ; the eighth , of Justice , XLVII ; the ninth , of Feasts , X ; the tenth , of Purity and Chastity , XXIV ; the eleventh , of Wedlock , VIII ; the twelfth , concerning the Kingdom , IV. A method not contemptible , as which might minister to a distinct and useful explication of the whole Law of Moses . 11. THE next thing considerable under the Mosaical Oeconomy , was the methods of the Divine revelation , by what ways God communicated his mind to them , either concerning present emergences or future events , and this was done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle tells us , at sundry times , or by sundry degrees and parcels , and in diverse manners , by various methods of revelation , whereof three most considerable , the Urim and Thummim , the audible voice , and the spirit of Prophecy , imparted in dreams , visions , &c. We shall make some brief remarks upon them , referring the Reader , who desires fuller satisfaction herein , to those who purposely treat about these matters . The Urim and Thummim was a way of revelation peculiar to the High Priest : Thou shalt put on the breast-plate of Judgment , the Urim and the Thummim , and they shall be upon Aaron's heart , when he goeth in before the Lord , and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually . Thus Eleazar the Priest is commanded to ask counsel after the Judgment of Urim before the Lord. What this Urim and Thummim was , and what the manner of receiving answers by it , is difficult , if not impossible to tell , there being scarce any one difficulty that I know of in the Bible that hath more exercised the thoughts either of Jewish or Christian Writers . Whether it was some addition to the High Priests breast-plate made by the hand of some curious Artist , or whether only those two words engraven upon it , or the great name Jehovah carved and put within the foldings of the breast-plate , or whether the twelve stones resplendent with light , and completed to perfection with the Tribes names therein , or whether some other mysterious piece of artifice immediately framed by the hand of Heaven , and given to Moses , when he delivered him the two Tables of the Law , is vain and endless to enquire , because impossible to determine . Nor is the manner of its giving answers less uncertain : Whether at such times the fresh and orient lustre of the stones signified the answer in the Affirmative , while their dull and dead colour spake the Negative ; or whether it was by some extraordinary protuberancy and thrusting forth of the letters engraven upon the stones , from the conjunction whereof the Divine Oracle was gathered ; or whether probably it might be , that when the High Priest enquired of God , with this breast-plate upon him , God did either by a lively voice , or by immediate suggestions to his mind , give him a distinct and perspicuous answer , illuminating his mind with the Urim , or the light of the knowledge of his will in those cases , and satisfying his doubts and scruples with the Thummim of a perfect and complete determination of those difficulties that were propounded to him , thereby enabling him to give a satisfactory and infallible answer in all the particulars that lay before him . And this several of the Jews seem to intend , when they make this way of revelation one of the degrees of the Holy Ghost , and say that no sooner did the High Priest put on the Pectoral , and had the case propounded to him , but that he was immediately clothed with the Holy Spirit . But it 's to little purpose to hunt after that where fancy and conjecture must decide the case . Indeed among the various conjectures about this matter , none appears with greater probability than the opinion of those who conceive the Urim and Thummim to have been a couple of Teraphim , or little Images ( probably formed in humane shape ) put within the hollow foldings of the Pontifical breast-plate , from whence God by the ministry of an Angel vocally answered those interrogatories which the High Priest made : Nothing being more common even in the early Ages of the World , than such Teraphim in those Eastern Countries , usually placed in their Temples , and whence the Daemon was wont oracularly to determine the cases brought before him . And as God permitted the Jews the use of Sacrifices , which had been notoriously abused to Superstition and Idolatry in the Heathen World , so he might indulge them these Teraphim ( though now converted to a sacred use ) that so he might by degrees wean them from the Rites of the Gentile World , to which they had so fond an inclination . And this probably was the reason , why when Moses is so particular in describing the other parts of the Sacerdotal Ornaments , nothing at all is said of this , because a thing of common use among the Nations , with whom they had conversed , and notoriously known among themselves . And such we may suppose the Prophet intended , when he threatned the Jews , that they should abide without a Sacrifice , without an Image or Altar , without an Ephod , and without a Teraphim . A notion very happily improved by an ingenious Pen , whose acute conjectures , and elaborate dissertations about this matter justly deserve commendation even from those who differ from it . It seems to have been a kind of political Oracle and to be consulted only in great and weighty cases , as the Election of Supreme Magistrates , making War , &c. and only by Persons of the highest rank , none being permitted ( say the Jews ) to enquire of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless in a case wherein the King , or the Sanhedrim , or the whole Congregation was concerned . 12. A SECOND way of Divine Revelation was by an audible voice , accompanied many times with Thunder , descending as it were from Heaven , and directing them in any emergency of affairs . This the Jewish Writers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the daughter or Eccho of a 〈◊〉 oice , which they confess to have been the lowest kind of revelation , and to have been in use only in the times of the second Temple , when all other ways of Prophecy were ceased . But notwithstanding their common and confident assertions whether ever there was any such standing way of revelation as this , is justly questionable ( nay it is peremptorily denied by one incomparably versed in the Talmudick Writings , who adds , that if there was any such thing at any time , it was done by Magick Arts , and diabolical delusions ) partly because it is only delivered by Jewish Writers , whose faith and honesty is too well known to the World to be trusted in stories that make so much for the honour of their Nation , not to mention their extravagant propension to lies and fabulous reports ; partly , because by their own confession God had withdrawn all his standing Oracles and ordinary ways of Revelation , their notorious impieties having caused Heaven to retire , and therefore much less would it correspond with them by such immediate converses ; partly , because this seemed to be a way more accommodate to the Evangelical dispensation at the appearance of the Son of God in the World. A voice from Heaven is the most immediate testimony , and therefore sittest to do honour to him who came down from Heaven , and was sure to meet with an obdurate and incredulous Generation , and to give evidence to that Doctrin that he published to the World. Thus by a Bath-Col or a Voice from Heaven God bare witness to our Saviour at his Baptism , and a second time at his Transfiguration , and again at the Passover at Jerusalem , when there came a Voice from Heaven , which the People took for Thunder , or the Communication of an Angel , and most of S. John's intelligences from above recorded in his Book of Revelation are ushered in with an , I heard a 〈◊〉 from Heaven . 13. BUT the most frequent and standing method of Divine communications was that whereby God was wont to transact with the Prophets , and in extraordinary cases with other Men , which was either by Dreams , Visions , or immediate Inspirations . The way by Dreams was when the Person being overtaken with a deep sleep , and all the exteriour senses locked up , God presented the Species and Images of things to their understandings , and that in such a manner , that they might be able to apprehend the will of God , which they presently did upon their awaking out of sleep . These Divine Dreams the Jews distinguish into two sorts , Monitory , such as were sent only by way of instruction and admonition , to give Men notice of what they were to do , or warning of what they should avoid , such were the Dreams of Pharaoh , Abimelech , Laban , &c. or else they were Prophetical , when God by such a powerful energy acted upon the mind and imagination of the Prophet , as carried the strength and force of a Divine evidence along with it . This was sometimes done by a clear and distinct impression of the thing upon the mind without any dark or aenigmatical representation of it , such as God made to Samuel , when he first revealed himself to him in the Temple : sometimes by apparition , yet so as the Man though a-sleep was able to discern an Angel conversing with him . By Visions , God usually communicated himself two ways . First , when something really appeared to the sight ; thus Moses beheld the Bush burning , and stood there while God conversed with him ; Manoah and his 〈◊〉 saw the Angel , while he took his leave , and in a flaming Pyramid went up to Heaven ; the three Angels appeared to Abraham a little before the fatal ruine of Sodom ; all which apparitions were unquestionably true and real , the Angel assuming an humane shape , that he might the freelier converse with , and deliver his message to those to whom he was sent . Secondly , by powerful impressions upon the imagination , usually done while the Prophet was awake , and had the free and uninterrupted exercise of his reason , though the Vision oft over-powered , and cast him into a trance , that the Soul being more retired from sensible objects might the closer intend those Divine notices that were represented to it . Thus all the Prophets had the Ideas of those things that they were to deliver to the People , the more strongly impressed upon their fancies , and this commonly when they were in the greatest solitude and privacy , and their powers most called in , that the Prophetical influx might have the greater force upon them . In some such way S. Paul was caught up into the third Heaven , probably not so much by any real separation of his Soul from his Body , or local translation of his Spirit thither , as by a profound abstraction of it from his corporeal Senses , God , during the time of the trance , entertaining it with an internal and admirable 〈◊〉 of the glory and happiness of that state , as truly and effectually , as if his Soul had been really conveyed thither . 14. THIRDLY , God was wont to communicate his mind by immediate Inspirations , whereby he immediately transacted with the understandings of Men , without any relation to their sancy or their senses . It was the most pacate and serene way of Prophecy , God imparting his mind to the Prophet not by Dreams or Visions , but while they were awake , their powers active , and their minds calm and undisturbed . This the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit , or that kind of Revelation that was directly conveyed into the mind by the most efficacious irradiation and inspiration of the Holy Spirit ; God by these Divine illapses enabling the Prophet clearly and immediately to 〈◊〉 the things delivered to him . And in this way the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy Writings 〈◊〉 dictated and conveyed to the World , in which respect the Apostle says , that all 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given by divine inspiration . The highest pitch of this Prophetical revelation was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gradus Mosaicus , or that way of Prophecy that God used towards Moses , of whom it is particularly said , that the Lord spake unto Moses face to face , as a Man speaketh unto his friend : and elsewhere it is evidently distinguished from all inferiour ways of Prophecy , If there be a Prophet among you , I the Lord will make my self known unto him in a Vision , and will speak unto him in a Dream : 〈◊〉 Servant Moses is not so , with him I will speak mouth to mouth , even apparently , and not in dark speeches , and the similitude of the Lord shall he behold : Clearly implying a mighty 〈◊〉 in God's way of revelation to Moses above that of other Prophets , which the Jewish Writers make to have lyen in four things . First , that in all God's communications to Moses 〈◊〉 immediately spake to his understanding , without any impressions upon fancy , any visible appearances , any Dreams or Visions of the Night . Secondly , that Moses had prophecies conveyed to him without any fears or consternations , whereas the other Prophets were astonished and weakned at the sight of God. Thirdly , that Moses had no previous dispositions or preparations to make him capable of the Divine revelation , but could directly go to God and consult him , as a man speaketh with his friend , other Prophets being forced many times by some preparatory arts to invite the Prophetick spirit to come upon them . Fourthly , that Moses had a freedom and liberty of spirit to prophecy at all times , and could when he pleased have recourse to the Sacred Oracle . But as to this the Scripture intimates no such thing , the spirit of Prophecy retiring from him at some times as well as from the rest of the Prophets . And indeed the Prophetick spirit did not reside in the holy men by way of habit , but occasionally , as God saw fitting to pour it out upon them ; it was not in them as light is in the Sun , but as light in the Air , and consequently depended upon the immediate irradiations of the Spirit of God. 15. THESE Divine Communications were so conveyed to the minds of the Prophets and inspired 〈◊〉 , that they always knew them to be Divine revelations ; so mighty and 〈◊〉 was the evidence that came along with them , that there could be no doubt , but they were the birth of Heaven . It 's true , when the Prophetick spirit at any time seised upon wicked men , they understood not its effect upon them , nor were in the least improved and bettered by it ; the revelation passed through them , as a sound through a Trunk , or water through a Leaden-pipe , without any particular and distinct apprehension of the thing , or useful impression made upon their minds , as is evident besides others in the case of Caiaphas and Balaam , of which last the Jews say expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he prophesied according to the will of God , but understood not what he prophesied . But it was otherwise with the true Prophets , they always knew who 't was that acted them , & what was the meaning of that intelligence that was communicated to them . In the Gentile world , when the Daemon entred into the inspired person , he was usually carried out to the furious transports of rage and madness . But in the Prophets of God , although the impulse might sometimes be very strong and violent ( whence the Prophet Jeremy complains , Mine heart within me is broken , all my bones shake , I am like a drunken man , like a man whom wine hath overcome , because of the Lord , and because of the words of his holiness ) so as a little to ruffle their imagination , yet never so as to discompose their reason , or hinder them from a clear perception of the notices conveyed upon their minds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says Epiphanius , the Prophet had his Oracles dictated by the Holy Spirit , which he delivered strenuously , and with the most firm and unshaken consistency of his rational powers ; and afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Prophets were often in a bodily ecstasie , but never in an ecstasie of mind , their understandings never being rendred useless and unserviceable to them . Indeed it was absolutely necessary that the Prophet should have a full satisfaction of mind concerning the truth and Divinity of his message ; for how else should they perswade others , that the thing was from God , if they were not first sufficiently assured themselves ; and therefore even in those methods that were most liable to doubts and questions , such as communications by dreams , we cannot think but that the same Spirit that moved and impressed the thing upon them , did also by some secret and inward operations settle their minds in the firmest belief and perswasion of what was revealed and suggested to them . All these ways of immediate revelation ceased some hundreds of years before the final period of the Jewish Church . A thing confessed not only by Christians but by Jews themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was no Prophet in the second Temple ; indeed they universally acknowledge , that there were five things wanting in the second Temple , built after their return from the Babylonish Captivity , which had been in that of Solomon , viz. the Ark of the Covenant , the fire from Heaven that lay upon the Altar , the Schekinah or presence of the Divine Majesty , the 〈◊〉 and Thummim , and the spirit of Prophecy , which ceased ( as they tell us ) about the second year of Darius , to be sure at the death of Malachy , the last of that order , after whom there arose no Prophet in Israel , whom therefore the Jews call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seal of the Prophets . Indeed it is no wonder that Prophecy should cease at that time , if we consider that one of the prime ends of it did then cease , which was to be a seal and an assurance of the Divine inspiration of the holy Volumes , now the Canon of the Old Testament being consigned and completed by Ezra with the assistance of Malachy , and some of the last Prophets , God did not think good any longer to continue this Divine and Miraculous gift among them : But especially if we consider the great degeneracy into which that Church was falling ; their horrid and crying sins having made God resolve to reject them , the departure of the Prophetick spirit shewed that God had written them a bill of divorce , and would utterly cast them off ; that by this means they might be awakened to a more lively expectation of that new state of things , which the Messiah was coming to establish in the World , wherein the Prophetick spirit should revive , and be again restored to the Church , which accordingly came to pass , as we shall elsewhere observe . 16. THE third thing propounded , was to consider the state of Religion , and the Church under the successive periods of this 〈◊〉 . And here we shall only make some general remarks , a particular survey of those matters not consisting with the design of this discourse . Ecclesiastical Constitutions being made in the Wilderness , and the place for publick worship fram'd and erected , no sooner did they come into the promised Land , but the Tabernacle was set down at Gilgal , where , if the Jewish Chronology say true , it continued fourteen years , till they had subdued and divided the Land : Then fixed at Shiloh , and the Priests and Levites had Cities and Territories assigned to them , where it is not to be doubted but there were Synagogues , or places equivalent for prayer and the ordinary solemnities of Religion , and Courts for the decision of Ecclesiastical causes . Prosperity and a plentiful Country had greatly contributed to the depravation of mens manners , and the corruption of Religion till the times of Samuel , the great Reformer of that Church , who erected Colledges , and instituted Schools of the Prophets , reduced the Societies of the Levites to their Primitive order and purity , forced the Priests to do their duty diligently to minister in the affairs of God's worship , and carefully to teach and instruct the people : A piece of reformation no more than necessay , For the word of the Lord was precious in those days , there was no open vision . CCCLXIX . years ( say the Jews ) the Tabernacle abode at Shiloh , from whence it was translated to Nob a City in the Tribe of Benjamin , probably about the time that the Ark was taken , thence after thirteen years to Gibeon , where it remained fifty years ; and lastly , by Solomon to Jerusalem . The Ark being taken out to carry along with them for their more prosperous success in their War against the Philistines , was ever after exposed to an ambulatory and unsetled course : For being taken captive by the Philistines , it was by them kept prisoner seven months , thence removed to 〈◊〉 , and thence to Kirtath-jearim , where it remained in the house of Abinadab twenty years , thence solemnly 〈◊〉 by David , and after three months rest by the way in the house of Obed-Edom , brought triumphantly to Jerusalem , and placed under the covert of a Tent which he had purposely erected for it . David being setled in the Throne , like a pious Prince took especial care of the affairs of Religion , he fixed the High Priest and his second , augmented the courses of the Priests from eight to four and twenty , appointed the Levites , and Singers , and their several turns and times of waiting , assigned them their proper duties and ministeries , setled the Nethinim or Porters , the posterity of the 〈◊〉 , made Treasurers of the revenues belonging to holy uses , and of the vast summs contributed towards the building of a Temple , as a more solemn and stately place for Divine worship , which he was fully resolved to have erected , but that God commanded it to be reserved for the peaceable and prosperous Reign of Solomon , who succeeding in his Father's Throne , accomplished it , building so stately and magnificent a Temple , that it became one of the greatest wonders of the World. Under his son Rehoboam hapned the fatal division of the Kingdom , when ten parts of twelve were rent off at once , and brought under the Empire of Jeroboam , who knew no better way to secure his new-gotten Soveraignty , than to take off the people from hankering after the Temple and the worship at Jerusalem , and therefore out of a cursed policy erected two Golden Calves at Dan and Bethel , perswading the people there to pay their publick adorations , appointing Chaplains like himself , Priests of the lowest of the people ; and from this time Religion began visibly to ebb and decline in that Kingdom , and Idolatry to get ground amongst them . 17. THE two Tribes of Judah and Benjamin were loyal both to God and their Prince , continuing obedient to their lawful Sovereign , and firmly adhering to the worship of the Temple , though even here too impiety in some places maintained its ground , having taken root in the Reign of Solomon , who through his over-great partiality and fondness to his Wives had been betrayed to give too much countenance to 〈◊〉 . The extirpation hereof was the design and attempt of all the pious and good Princes of Judah : Jehosaphat set himself in good earnest to recover Religion and the state of the Church to its ancient purity and lustre , he abolished the Groves and high places , and appointed itinerant Priests and Levites to go from City to City to expound the Law , and instruct the people in the knowledge of their duty ; nay , he himself held a royal Visitation , Going quite through the Land , and bringing back the people to the Lord God of their Fathers . But under the succeeding Kings Religion again lost its ground , and had been quite extinct during the tyranny and usurpation of Athaliah , but that good Jehoiada the High Priest kept it alive by his admirable zeal and industry . While he lived , his Pupil Joas ( who owed both his Crown and his life to him ) promoted the design , and purged the Temple , though after his Tutors death he apostatized to prophaneness and idolatry . Nor indeed was the reformation effectually advanced till the time of Hezekiah , who no sooner ascended the Throne , but he summoned the Priests and Levites , exhorted them to begin at home , and first to reform themselves , then to cleanse and repair the Temple ; he resetled the Priests and Levites in their proper places and offices , and caused them to offer all sorts of Sacrifices , and the Passeover to be universally celebrated with great strictness and solemnity ; he destroyed the Monuments of Idolatry , took away the Altars in Jerusalem , and having given commission , the people did the like in all parts of the Kingdom , breaking the Images , cutting down the Groves , throwing down the Altars and high places , until they had utterly destroyed them all . But neither greatness nor piety can exempt any from the common Laws of mortality , Hezekiah dies , and his son Manasseh succeeds , a wicked Prince , under whose influence impiety like a land-flood broke in upon Religion , and laid all waste before it . But his Grandchild Josiah made some amends , he gave signal instances of an early piety ; for in the eighth year of his Reign , while he was yet young , he began to seek after the God of David his Father , and in the twelfth year he began to purge Judah and Jerusalem ; he defaced whatever had been abused and prostituted to Idolatry and Superstition throughout the whole Kingdom , repaired God's house , and ordered its worship according to the prescript of the Mosaick Law , a copy whereof they had found in the ruines of the Temple , solemnly engaged himself and his people to be true to Religion and the worship of God , and caused so great and solemn a Passeover to be held , that there was no Passeover like to it kept in Israel from the days of Samuel . And more he had done , had not an immature death cut him off in the midst both of his days , and his pious designs and projects . Not many years after God being highly provoked by the prodigious impieties of that Nation , delivered it up to the Army of the King of Babylon , who demolished the City , harassed the Land , and carried the people captive unto Babylon . And no wonder the Divine patience could hold no longer , when all the chief of the Priests and the people transgressed very much , after all the abominations of the Heathen , and polluted the house of the Lord , which he had hallowed in Jerusalem . Seventy years they remained under this captivity , during which time the Prophet Daniel gave lively and particular accounts of the Messiah , that he should come into the World to introduce a Law of everlasting righteousness , to die as a sacrifice and expiation for the sins of the people , and to put a period to the Levitical sacrifices and oblations . And whereas other prophecies had only in general defined the time of the Messiah's coming , he particularly determines the period , that all this should be at the end of LXX . weeks , that is , at the expiration of CCCCXC . years ; which exactly fell in with the time of our Saviour's appearing in the World. The seventy years captivity being run out , by the 〈◊〉 of the King of Babylon they were set free , and by him permitted and assisted to repair Jerusalem , and rebuild the Temple , which was accordingly done under the government of Nehemiah , and the succeeding Rulers , and the Temple finished by Zorobabel , and things brought into some tolerable state of order and decency , and so continued till the Reign of Antiochus Epiphanes King of Syria , by whom the Temple was prophaned and violated , and the Jewish Church miserably afflicted and distressed ; he thrust out Onias the High Priest , and put in his brother Jason , a man lost both to Religion and good manners , and who by a vast summ of money had purchased the Priesthood of Antiochus : At this time Matthias a Priest , and the head of the 〈◊〉 Family , stood up for his Country ; after whom came Judas Macchabaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Josephus truly characters him , a man of a generous temper , and a valiant mind , ready to do or suffer any thing to assert the Liberties and Religion of his Country , followed both in his zeal and prosperous success by his two Brothers Jonathan and Simon , successively High Priests and Commanders after him . Next him came John surnamed Hyrcanus , then Aristobulus , Alexander , Hyrcanus , Aristobulus junior , Alexander , Antigonus ; in whose time Herod the Great having by the favour of Antony obtained of the Roman Senate the Sovereignty over the Jewish Nation , and being willing that the Priesthood should intirely depend upon his arbitrary disposure , abrogated the succession of the Asmonaean Family , and put in one Ananel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Josephus calls him , an obscure Priest , of the line of those who had been Priests in Babylon . To him succeeded Aristobulus , to him Jesus the son of Phabes , to him Simon , who being deposed , next came Matthias , deposed also by Herod , next him Joazar , who underwent the same fate from Archelaus , then Jesus the son of Sie , after whom Joazar was again restored to the Chair , and under his Pontificate ( though before his first deposition ) Christ was born , things every day growing worse among them , till about seventy years after the wrath of God came upon them to the uttermost , and brought the Romans , who finally took away their place and Nation . 18. BEFORE we go off from this part of our discourse , it may not be amiss to take a more particular view of the state of the Jewish Church , as it stood at the time of our Saviour's appearing in the World , as what may reflect some considerable light upon the History of CHRIST and his Apostles . And if we cast our eyes upon it at this time , How was the Gold become dim , and the most fine Gold changed ! How miserably deformed was the face of the Church , how strangely degenerated from its Primitive Institution ! whereof we shall observe some particular instances . Their Temple though lately repaired and rebuilt by Herod , and that with so much pomp and grandeur , that Josephus , who may justly be presumed partial to the honour of his own Nation , says of it , that it was the most admirable structure that was ever seen or heard of both for the preparation made for it , the greatness and magnificence of the thing it self , and the infinite expence and cost bestowed upon it , as well as for the glory of that Divine worship that was performed in it , yet was it infinitely short of that of Solomon ; besides that it had been often exposed to rudeness and violence . Not to mention the horrible prophanations of Antiochus , it had been of late invaded by Pompey , who boldly ventured into the Sanctum Sanctorum , and without any scruple curiously contemplated the mysteries of that place , but suffered no injury to be offered to it . After him came Crassus , who to the others boldness added Sacrilege , seizing what the others piety and modesty had spared , plundering the Temple of its vast wealth and treasure . Herod having procured the Kingdom , besieged and took the City and the Temple , and though to ingratiate himself with the People he endeavoured what in him lay to secure it from rapine and impicty , and afterwards expended incredible Summes in its reparation , yet did he not stick to make it truckle under his wicked policies and designs . The more to indear himself to his Patrons at Rome , he set up a Golden Eagle of a vast dimension ( the Arms of the Roman Empire ) over the great Gate of the Temple : a thing so expresly contrary to the Law of Moses , which forbids all Images , and accounted so monstrous a prophanation of that holy place , that while Herod lay a dying the People in a great tumult and uproar gathered together and pull'd it down . A great part of it was become an Exchange and a Market ; the place where Men were to meet with God , and to trade with Heaven , was now turned into a Ware-house for Merchants , and a Shop for Usurers , and the House of Prayer into a Den of Thieves . The worship formerly wont to be performed there with pious and devout affections , was now shrunk into a meer shell and out-side , they drew near to God with their mouths , and honoured him with their lips , but their hearts were 〈◊〉 from him ; Rites of humane invention had justled out those of Divine Institution , and their very Prayers were made traps to catch the unwary People , and to devour the Widow and the Fatherless . Their Priesthood was so changed and altered , that it retain'd little but its ancient Name ; the High-priests who by their Original Charter were lineally to succeed , and to hold their place for life , were become almost annual , scarce a Year passing over , wherein one was not thrust out , and another put in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 notes out of their own Historian . Nay which was far worse , it was become not only annual , but venal , Herod exposing it to sale , and scarce admitting any to the Sacerdotal Office , who had not first sufficiently paid for his Patent ; and which was the natural consequence of that , the place was filled with the resuse of the People , Men of mean abilities , and debauched manners , who had neither parts nor piety to recommend them , he being the best and the fittest man , that offered most . Nay into so strange a degeneracy were they fallen in this matter , that Josephus reports , that one Phannias was elected High-priest , not only a rustick and illiterate fellow , not only not of the Sacerdotal Line , but so intolerably stupid and ignorant , that when they came to acquaint him , he knew not what the High-Priesthood meant . And not content to be imposed upon , and tyrannized over by a Forreign Power , they fell a quarrelling among themselves , and mutually prey'd upon one another ; the High-priests falling out with the inferiour Orders , and both Parties going with an armed retinue after them , ready to clash and fight where-ever they met , the High-priest sending his Servants to fetch away the Tithes due to the inferiour Priests , insomuch that many of the poorest of them were famished for want of necessary food . 19. THEIR Law , which had been delivered with so much majesty and magnificence , and for which they themselves pretended so great a reverence , they had miserably corrupted and depraved ( the moral part of it especially ) and that two ways . First , by gross and absurd interpretations , which the Teachers of those times had put upon it . The Scribes and Pharisees , who ruled the Chair in the Jewish Church , had by false and corrupt glosses debased the majesty and purity of the Law , and made it to serve the purposes of an evil life : they had taught the People , that the Law required no more than external righteousness , that if there was but a visible conformity of the life , they needed not be sollicitous about the government of their minds , or the regular conduct of their thoughts or passions ; that so Men did but carry themselves fair to the eye of the World , it was no great matter how things went in the secret and unseen retirements of the Soul , nay that a punctual observance of some external Precepts of the Law would compensate and quit scores with God for the neglect or violation of the rest . They told Men that when the Law forbad murder , so they did not actually kill another , and sheath their Sword in their Brother's bowels , it was well enough , Men were not restrained from furious and intemperate passions , they might be angry , yea though by peevish and uncomely speeches they betray'd the rancor and malice of their minds . They confessed the Law made it adultery actually to embrace the bosom of a stranger , but would not have it extend to wanton thoughts and unchast desires , or that it was adultery for a man to lust after a Woman , and to commit folly with her in his heart : they told them that in all oaths and vows , if they did but perform what they had sworn to God , the Law took no further notice of it , when as every vain and unnecessary oath ; all customary and trifling use of the name of God was forbidden by it . They made them believe that it was lawful for them to proceed by the rigorous Law of retaliation , to exact their own to the utmost , and to right and revenge themselves ; when as the Law requires a tender , compassionate , and benevolent temper of mind , and is so far from owning the rigorous punctilio's of revenge , that it obliges to meekness and patience , to forgiveness and charity , and which is the very height of charity , not only to pardon , but to love and befriend our greatest enemies , quite contrary to the doctrine which these men taught , that though they were to love their neighbours , that is , Jewes , yet might they hate their enemies . In these and such like instances they had notoriously abused and evacuated the Law , and in a manner rendred it of no effect . And therefore when our Lord as the great Prophet sent from God came into the World , the first thing he did after the entrance upon his publick Ministry , was to cleanse and purifie the Law , and to remove that rubbish which the Jewish Doctors had cast upon it . He rescued it out of the hands of their poysonous and pernicious expositions , restored it to its just authority , and to its own primitive sence and meaning , he taught them that the Law did not only bind the external act , but prescribe to the most inward motions of the mind , and that whoever transgresses here , is no less obnoxious to the Divine Justice , and the penalties of the Law , than he that is guilty of the most gross and palpable violations of it : he shewed them how infinitely more pure and strict the command was , than these Impostors had represented it , and plainly told them that if ever they expected to be happy , they must look upon the Law with an other-guise eye , and follow it after another rate , than their blind and deceitful Guides did , For I say unto you , Except your righteousness exceed the righteousness of the Scribes and Pharisees , you can in no case enter into the Kingdome of God. 20. THE other way by which they corrupted and dishonoured the Law , and weakned the power and reputation of it , was by preferring before it their Oral and unwritten Law. For besides the Law consigned to Writing , they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Law delivered by word of mouth , whose pedigree they thus deduce . They tell us that when Moses waited upon God Fourty Days in the Mount , he gave him a double Law , one in Writing , the other Traditionary , containing the sence and explication of the former : being come down into his Tent , he repeated it first to Aaron , then to Ithamar and Eleazar his Sons , then to the Seventy Elders , and lastly to all the People , the same Persons being all this while present . Aaron who had now heard it four times recited , Moses being gone out , again repeated it before them : after his departure out of the Tent , his two Sons who by this had heard it as oft as their Father , made another repetition of it , by which means the Seventy Elders came to hear it four times , and then they also repeated it to the Congregation , who had now also heard it repeated four times together , once from Moses , then from Aaron , then from his Sons , and lastly from the Seventy Elders , after which the Congregation broke up , and every one went home , and taught it his Neighbour . This Oral Law Moses upon his Death-bed repeated to 〈◊〉 , he delivered it to the Elders , they to the Prophets , the Prophets to the men of the great Synagogue , the last of whom was Symeon the Just , who delivered it to Antigonus Sochaeus , and he to his Successors , the wise Men , whose business it was to recite it , and so it was handed through several Generations , the names of the Persons who delivered it in the several Ages from its first rise under Moses till above an Hundred Years after Christ , being particularly enumerated by Maimonides . At last it came to R. Jehuda , commonly stiled by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our holy Master , the Son of Rabban Symeon ( who flourished a little before the time of the Emperour Antoninus ) who considering the unsetled and tottering condition of his own Nation , and how apt these traditionary Precepts would be to be forgotten or mistaken , by the weakness of Mens memories , or the perversness of their wits , or the dispersion of the Jews in other Countries , collected all these Laws and Expositions , and committed them to Writing , stiling his Book Mishnaioth , or the Repetition . This was asterwards illustrated and explained by the Rabbines dwelling about Babylon , with infinite cases and controversies concerning their Law , whose resolutions were at last compiled into another Volume , which they called Gemara , or Doctrin , and both together constitute the intire Body of the Babylonish Talmud , the one being the Text , the other the Comment . The folly and vanity of this account , though it be sufficiently evident to need no confutation with any wise and discerning Man , yet have the Jewes in all Ages made great advantage of it , magnifying and extolling it above the written Law with Titles and Elogies that hyperbolize into blasphemy . They tell us , that this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of the Law for whose sake it was that God entred into Covenant with the Israelites , that without this the whole Law would lye in the dark , yea be meer obscurity and darkness it self , as being contrary and repugnant to it self , and defective in things necessary to be known : that it is joy to the heart , and health to the bones , that the words of it are more lovely and desirable than the words of the Law , and a greater sin to violate the one than thé other ; that it 's little or no commendation for a Man to read the Bible , but to study the Mishna is that for which a Man shall receive the reward of the other World , and that no Man can have a peaceable and quiet conscience , who leaves the study of the Talmud to go to that of the Bible ; that the Bible is like Water , the Mishna like Wine ; the Talmud like spiced Wine ; that all the words of the Rabbins are the very words of the living God ; from which a Man might not depart , though they should tell him his right hand were his left , and his left his right ; nay they blush not , nor tremble to assert , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to study in the holy Bible is nothing else but to lose our time : I will mention but one bold and blasphemous sentence more , that we may see how far these desperate wretches are given over to a spirit of impiety and infatuation , they tell us , that he that dissents from his Rabbin or Teacher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissents from the Divine Majesty , but he that believes the words of the wise men , believes God himself . 21. STRANGE ! that Men should so far offer violence to their reason , so far conquer and subdue their conscience , as to be able to talk at this wild and prodigious rate : and stranger it would seem , but that we know a Generation of Men , great Patrons of Tradition too , in another Church , who mainly endeavour to debase and suppress the Scriptures , and value their unwritten Traditions at little less rate than this . But I let them pass . This is no novel and upstart humour of the Jews , they were notoriously guilty of it in our 〈◊〉 days , whom we find frequently charging them with their superstitious observances of many little rites and usages derived from the Traditions of the Elders , wherein they placed the main of Religion , and for which they had a far more sacred regard , than for the plain and positive commands of God. Such were their frequent washings of their Pots and Cups , their brazen Vessels and Tables , the purifying themselves after they came from Market ( as if the touching of others had defiled them ) the washing their hands before every Meal , and many other things which they had received to hold . In all which they were infinitely nice and scrupulous , making the neglect of them of equal guilt with the greatest immorality , not sticking to affirm , that he who eats Bread with unwashen hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as if he lay with an Harlot . This it 's plain they thought a sufficient charge against our Lord's Disciples , that they were not zealous observers of these things . When they saw some of his Disciples eat Bread with defiled ( that is to say , with unwashen ) hands , they found fault ; and asked him , Why walk not thy Disciples according to the Tradition of the Elders , but 〈◊〉 Bread with unwashen hands ? To whom our Saviour smartly answered , that they were the Persons of whom the Prophet had spoken , who honoured God with their lips , but their hearts were far from him , that in vain did they worship him , while for doctrines they taught the commandments of men , laying aside and rejecting the commandments of God , that they might hold the Tradition of men . For they were not content to make them of equal value and authority with the Word of God , but made them a means wholly to evacuate and supersede it . Whereof our Lord gives a notorious instance in the case of Parents . They could not say but that the Law obliged Children to honour and revere their Parents , and to administer to their necessities in all straits and exigencies , but then had found out a fine way to evade the force of the command , and that under a pious and plausible pretence . Moses said , Honour thy Father and thy Mother : and who so curseth Father or Mother let him die the death . But ye say , If a man shall say to his Father or Mother , It is Corban , that is to say , a gift , by whatsoever thou mightest be profited by me , 〈◊〉 shall be 〈◊〉 : And ye suffer him no more to do ought for his Father ; or Mother . By which is commonly understood , that when their Parents required relief and assistance from their Children , they put them off with this excuse , that they had consecrated their Estate to God , and might not divert it to any other use . Though this seems a 〈◊〉 and plausible pretence , yet it is not reasonable to suppose , that either they had , or would pretend that they had intirely devoted whatever they had to God , and must therefore refer to some other custom . Now among the many kinds of oaths and vows that were among the Jews they had one , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vow of interdict ; whereby a man might restrain himself as to this or that particular person , and this or that particular thing ; as , he might vow not to accept of such a courtesie from this friend or that neighbour , or that he would not part with this or that thing of his own to such a man , to lend him his Horse , or give him any thing towards his maintenance , &c. and then the thing became utterly unlawful , and might not be done upon any consideration whatsoever , lest the Man became guilty of the violation of his Vow . The form of this Vow frequently occurs in the Jewish Writings , and even in the very same words wherein our Lord expresses it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it 〈◊〉 or a gift ( that is , a thing sacred ) whereby I may be any ways prositable to thee , that is , be that thing unlawful or prohibited to me , wherein I may be helpful and assistant to thee . And nothing more common than this way of vowing in the particular case of Parents , whereof there are abundant instances in the writings of the Jewish Masters , who thus explain the forementioned Vow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatever I shall gain hereafter , shall be sacred , as to the maintenance of my Father ; or as Maimonides expresses it , That what I provide , my Father shall eat nothing of it , that is , says he , he shall receive no profit by it ; and then as they tell us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that had thus vowed , might not transgress or make void his Vow . So that when indigent Parents craved relief and assistance from their Children , and probably wearied them with importunity , it was but vowing in a passionate resentment , that they should not be better for what they had , and then they were safe , and might no more dispose any part of their Estate to that use , than they might touch the Corban , that which was most solemnly consecrated to God. By which means they were taught to be unnatural under a pretence of Religion , and to suffer their Parents to starve , lest themselves should violate a senceless and unlawful Vow . So that though they were under the precedent obligations of a natural duty , a duty as clearly commanded by God as words could express it , yet a blind Tradition , a rash and impious Vow , made for the most part out of passion or covetousness , should cancel and supersede all these obligations , it being unlawful hence forth to give them one penny to relieve them : 〈◊〉 suffer him no more ( says our Lord ) to do ought for his Father or his Mother , making the word of God of none effect through your tradition , which ye have delivered . 22. THE last instance that I shall note of the corruption and degeneracy of this Church , is the many Sects and divisions that were in it , a thing which the Jews themselves in their writings confess would happen in the days of the 〈◊〉 , whose Kingdom should be overrun with heretical opinions . That Church which heretofore like Jerusalem had been at unity within it self , was now miserably broken into 〈◊〉 and Factions , whereof three most considerable , Pharisees , Sadducees , and the Essenes . The Pharisees derive their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may admit of a double signification , and either not unsuitable to them : It may refer to them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Explainers or Interpreters of the Law , which was a peculiar part of their work , and for which they were famous and venerable among the Jews ; or more probably to their separation ( the most proper and natural importance of the word ) so called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 observed of old , because separated from all others in their extraordinary pretences of piety , the very Jews themselves thus describing a Pharisee , he is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that separates himself from all uncleanness , and from all unclean meats , and from the people of the Earth , ( the common rout ) who accurately observe not the difference of Meats . It is not certain when this Sect first thrust up its head into the World , probably not long after the times of the Macchabees , 't is certain they were of considerable standing , and great account in the time of our Saviour : To be sure strangely wide of the mark are those Jewish Chronologists who say , that the Sect of the Pharisees arose in the times of Tiberius Caesar , and 〈◊〉 the AEgyptian , under whom the Septuagint translation was accomplished ; as if Ptolomy Philadelphus and Tiberius Caesar had been Contemporaries , between whom there is the distance of no less than CCLX . years . But when ever it began , a bold and daring Sect it was , not fearing to affront Princes , and persons of the greatest quality , crafty and insinuative , and who by a shew of great zeal , and infinite strictness in Religion , beyond the rate of other men , had procured themselves a mighty reverence from the people ; so strict , that ( as a Learned man observes ) Pharisee is used in the 〈◊〉 writings to denote a pious and holy man ; and Benjamin the Jew speaking of R. Ascher , says , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a truly devout man , separate from the affairs of this world . And yet under all this seeming severity they were but Religious villains , spiteful and malicious , griping and covetous , great oppressors , merciless dealers , heady and seditious , proud and scornful , indeed guilty of most kinds of immorality , of whose temper and manners I say the less in this place , having elsewhere given an account of them . They held that the Oral Law was of infinitely greater moment and value than the written Word ; that the Traditions of their fore Fathers were above all things to be embraced and followed , the strict observance whereof would entitle a man to Eternal Life ; that the Souls of men are Immortal , and had their dooms awarded in the Subterraneous Regions ; that there is a Metempsuchosis or Transmigration of pious Souls out of one Body into another ; that things come to pass by fate , and an inevitable necessity , and yet that Man's will is free , that by this means men might be rewarded and punished according to their works . I add no more concerning them , than that some great men of the Church of Rome say with some kind of boasting , that such as were the Pharisees among the Jews , such are the Religious ( they mean the Monastical Orders of their Church ) among Christians . Much good may it do them with the comparison , I confess my self so far of their mind , that there is too great a conformity between them . 23. NEXT the Pharisees come the Sadducees , as opposite to them in their temper , as their principles ; so called ( as Epiphanius and some others will have it ) from 〈◊〉 justice , as pretending themselves to be very just and righteous men , but this agrees not with the account given of their lives . They are generally thought to have been denominated from Sadock the Scholar of Antigonus Sochaeus , who flourished about the year of the World MMMDCCXX . CCLXXXIV . years before the Nativity of our Saviour . They pass under a very ill character even among the writers of their own Nation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impious men , and of very loose and debauched manners : which is no more than what might be expected as the natural consequence of their principles , this being one of their main dogmata or opinions , that the Soul is not Immortal , and that there is no future state after this life . The occasion of which desperate principle is said to have been a mistake of the doctrine of their Master Antigonus , who was wont to press his Scholars not to be like 〈◊〉 Servants , who serve their Masters merely for what they can get by them ; but to serve God for himself , without expectation of rewards . This , Sadock and Baithos , two of his disciples misunderstanding , thought their Master had peremptorily denied any state of future rewards ; and having laid this dangerous foundation , these unhappy superstructures were built upon it ; that there is no Resurrection , for if there be no reward , what need that the Body should rise again ; that the Soul is not Immortal , nor exists in the separate state , for if it did , it must be either rewarded or punished ; and if not the Soul , then by the same proportion of reason no spiritual substance , neither Angel , nor Spirit ; that there is no Divine Providence , but that God is perfectly placed as beyond the commission , so beyond the inspection and regard of what sins or evils are done or happen in the World , as indeed what great reason to believe a wise and righteous Providence , if there be no reward or punishment for vertue and vice in another life ? These pernicious and Atheistical opinions justly exposed them to the reproach and hatred of the people , who were wont eminently to stile them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hereticks , 〈◊〉 , Epicureans , no words being thought bad enough to bestow upon them . They rejected the Traditions so vehemently asserted by the Pharisees , and taught that men were to keep to the Letter of the Law , and that nothing was to be imposed either upon their belief or practice , but what was expresly owned and contained in it . Josephus observes , that they were the fewest of all the Sects , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but usually men of the better rank and quality ; as what wonder , if rich and great men , who tumble in the pleasures and advantages of a prosperous fortune , be willing to take sanctuary at those opinions , that afford the greatest patronage to looseness and debauchery , and care not to hear of being called to account in another World , for what they have done in this ? For this reason the Sadducees ever appeared the greatest sticklers to preserve the peace , and were the most severe and implacable Justicers against the Authors or fomenters of tumults and seditions , lest they should disturb and interrupt their soft and easie course of life , the only happiness their principles allowed them to expect . 24. THE Essenes succeed , a Sect probably distinct from either of the former . Passing by the various conjectures concerning the derivation of their name , which when dressed up with all advantages are still but bare conjectures , they began about the times of the 〈◊〉 , when the violent persecutions of Antiochus forced the Jews for their own safety to retire to the Woods and Mountains . And though in time the storm blew over , yet many of them were too well pleased with these undisturbed solitudes to return , and therefore combined themselves into Religious societies , leading a solitary and contemplative course of life , and that in very great numbers , there being usually above four thousand of them , as both Philo and Josephus tell us . Pliny takes notice of them , and describes them to be a solitary generation , remarkable above all others in this , that they live without Women , without any embraces , without money , conversing with nothing but Woods and Palm-trees ; that their number encreased every day as fast as any died , persons flocking to them from all quarters , to seek repose here , after they had been wearied with the inquietudes of an improsperous fortune . They paid a due reverence to the Temple , by sending gifts and presents thither , but yet worshipped God at home , and used their own Rites and Ceremonies . Every seventh day they publickly met in their Synagogues , where the younger seating themselves at the feet of the elder , one reads some portions out of a Book , which another , eminently skilled in the principles of their Sect , expounds to the rest ( their dogmata , like the Philosophy of the Ancients , being obscurely and enigmatically delivered to them ) instructing them in the rules of piety and righteousness , and all the duties that concerned God , others , or themselves . They industriously tilled and cultivated the ground , and lived upon the fruits of their own labours ; had all their revenues in common ; there being neither rich , nor poor among them : Their manners were very harmless and innocent , exact observers of the rules of Justice , somewhat beyond the practice of other men . As for that branch of them that lived in Egypt , whose excellent Manners and Institutions are so particularly described and commended by Philo , and whom 〈◊〉 and others will needs have to have been Christians converted by S. Mark , we have taken notice of elsewhere in S. Mark' s Life . We find no mention of them in the History of the Gospel , probably because living remote from Cities and all places of publick concourse , they never concerned themselves in the actions of Christ or his Apostles . What their principles were in matters of speculation is not much material to enquire , their Institutions mainly referring to practice . Out of a great regard to wisdom and vertue they neglected all care of the body , renounced all conjugal embraces , abstained very much from Meats and Drinks , some of them not eating or drinking for three , others for five or six days together , accounting it unbecoming men of such a Philosophical temper and genius , to spend any part of the day upon the necessities of the body : Their way they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worship , and their rules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doctrines of wisdom ; their contemplations were sublime and speculative , and of things beyond the ordinary notions of other Sects ; they traded in the names and mysteries of Angels , and in all their carriages bore a great shew of modesty and humility . And therefore these in all likelihood were the very persons , whom S. Paul primarily designed ( though not excluding others who espoused the same principles ) when he charges the 〈◊〉 to let no man 〈◊〉 them of their reward in a voluntary humility , and worshipping of Angels , intruding into those things which he hath not seen , vainly puffed up by his 〈◊〉 mind , that being dead to the rudiments of the World , they should no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be subject to these dogmata or ordinances , such as Touch not , taste not , handle not , ( the main principles of the Essenian Institution ) being the commandments and doctrines of men ; which things have indeed a shew of wisdom in will-worship and humility , and neglecting of the body , not in any honour to the satisfying of the 〈◊〉 . Besides these three greater , there were several other lesser Sects in the Jewish Church , such as the Herodians , supposed to have been either part of Herod's guard , or a combination of men , who to ingratiate themselves with the Prince , maintained Herod to be the Messiah , and at their own charge celebrated his Coronation-days , as also the Sabbath , when they used to set lighted Candles crowned with Violets in their windows ; an opinion which S. 〈◊〉 justly laughs at as trifling and ridiculous . Probably they were a party that had 〈◊〉 Herod's interest , and endeavoured to support his new-gotten Soveraignty . For Herod being a stranger , and having by the Roman power usurped the Kingdom , was generally hateful and burdensom to the people , and therefore beside the assistance of a foreign power , needed some to stand by him at home . They were peculiarly 〈◊〉 in pressing people to pay Tribute to Caesar , Herod being obliged ( as S. Hierom observes ) by the Charter of his Soveraignty to look after the Tribute due to Caesar , and they could not do him a more acceptable service , by this means endearing him to his great Patrons at Rome . In matters of opinion they seem to have sided with the Sadducees ; what S. Matthew calls the leaven of the Sadducees , S. Mark stiles the leaven of Herod . Probable it is , that they had drawn Herod to be of their principles , that as they asserted his right to the Kingdom , he might favour and maintain their impious opinions . And 't is likely enough that men of so debauched manners might be easily tempted to take shelter under principles that so directly served the purposes of a bad life . Another Sect in that Church were the Samaritans , the posterity of those who succeeded in the room of the ten captivated Tribes , a mixture of Jews and Gentiles , they held , that nothing but the 〈◊〉 was the Word of God , that Mount Gerizim was the true place of publick and solemn worship , that they were the descendents of Joseph , and heirs of the Aaronical Priesthood , and that no dealing or correspondence was to be maintained with strangers , nor any unclean thing to be touched . The Karraeans were a branch of the Sadducees , but rejected afterwards their abominable and unsound opinions , they are the true Textualists , adhering only to the writings of Moses and the Prophets , and expounding the Scripture by it self , peremptorily disowning the absurd glosses of the Talmud , and the idle Traditions of the Rabbins , insomuch that they admit not so much as the Hebrew points into their Bibles , accounting them part of the Oral and Traditionary Law ; for which reason they are greatly hated by the rest of the Jews . They are in great numbers about 〈◊〉 , and in other places at this day . There was also the Sect of the Zealots , frequently mentioned by Josephus , a Generation of men insolent and ungovernable , 〈◊〉 and savage , who under a pretence of extraordinary zeal for God and the honour of his Law , committed the most enormous outrages against God and Man ; but of them we have given an account in the Life of S. Simon the Zealot . And yet as if all this had not been enough to render their Church miserable within it self , their sins and intestine divisions had brought in the Roman power upon them , who set Magistrates and Taskmasters over them , depressed their great 〈◊〉 , put in and out Senators at pleasure , made the Temple pay tribute , and placed a Garrison at hand to command it , abrogated a great part of their Laws , and stript them so naked both of Civil and Ecclesiastical Order and Authority , that they had not power left so much as to put a man to death . All evident demonstrations that Shiloh was come , and the Scepter departed , that the Sacrifice and Oblation was to cease , the Messiah being cut off , who came to finish transgression , to make an end of sins , to make reconciliation for iniquity , and to bring in everlasting righteousness . SECT . III. Of the EVANGELICAL Dispensation . The gradual revelations concerning the Messiah . John the Baptist Christ's forerunner , His extraordinary Birth . His austere Education , and way of Life . His Preaching , what . His initiating proselytes by Baptism . Baptism in use in the Jewish Church . It s Original , whence . His resolution and impartiality . His Martyrdom . The character given him by Josephus , and the Jews . The Evangelical Dispensation wherein it exceeds that of Moses . It s 〈◊〉 and perfection . It s agreeableness to humane nature . The Evangelical promises better than those of the Law , and in what respects . The aids of the Spirit plentifully assorded under the Gospel . The admirable confirmation of this Occonomy . The great extent and latitude of it . Judaism not capable of being communicated to all mankind . The comprehensiveness of the Gospel . The Duration of the Evangelical Covenant . The Mosaical Statutes in what sence said to be for ever . The Typical and transient nature of that State. The great happiness of Christians under the Occonomy of the Gospel . 1. GOD having from the very infancy of the World promised the Messiah , as the great Redeemer of Mankind , was accordingly pleased in all Ages to make gradual discoveries and manifestations of him , the revelations concerning him in every Dispensation of the Church still shining with a bigger and more particular light , the nearer this Sun of Righteousness was to his rising . The first Gospel and glad tidings of him commenced with the fall of Adam , God out of infinite tenderness and commiseration promising to send a person who should triumphantly vindicate and rescue mankind from the power and tyranny of their Enemies , and that he should do this by taking the humane nature upon him , and being born of the seed of the Woman . No further account is given of him till the times of Abraham , to whom it was revealed , that he should proceed out of his loins , and arise out of the Jewish Nation , though both Jew and Gentile should be made happy by him . To his Grandchild Jacob God made known out of what Tribe of that Nation he should rise , the Tribe of Judah ; and what would be the time of his appearing , viz. the departure of the Scepter from Judah , the abrogation of the Civil and Legislative power of that Tribe and People ( accomplished in Herod the Idumaean , set over them by the Roman power . ) And this is all we find concerning him under that Oeconomy . Under the Legal Dispensation we find Moses foretelling one main 〈◊〉 of his coming , which was to be the great Prophet of the Church , to whom all were to hearken as an extraordinary person sent from God to acquaint the World with the Councils and the Laws of Heaven . The next news we hear of him is from David , who was told that he should spring out of his house and family , and who frequently speaks of his sufferings , and the particular manner of his death , by piercing his hands and his feet , of his powerful Resurrection , that God would not leave his Soul in Hell , nor suffer his holy one to see corruption , of his triumphant Ascension into Heaven , and glorious session at God's right hand . From the Prophet Isaiah we have an account of the extraordinary and miraculous manner of his Birth , that he should be born of a Virgin , and his name be Immanuel , of his incomparable furniture of gifts and graces for the execution of his office , of the entertainment he was to meet with in the World , and of the nature and design of those sufferings which he was to undergo . The place of his Birth was foretold by Micah , which was to be 〈◊〉 , the least of the Cities of Judah , but honoured above all the rest with the nativity of a Prince , who was to be Ruler in Israel , whose goings forth had been from everlasting . Lastly , the Prophet Daniel 〈◊〉 the particular period of his coming , expresly affirming , that the Messiah should appear in the World , and be cut off as a Victim and Expiation for the sins of the people at the expiration of LXX . prophetical weeks , or CCCCXC . years , which accordingly punctually came to pass . 2. FOR the date of the prophetick Scriptures concerning the time of the 〈◊〉 's coming being now run out , In the fulness of time God sent his Son made of a Woman , made under the Law , to 〈◊〉 them that were under the Law : This being the truth of which God spake by the mouth of all his holy Prophets , which have been since the World began . But because it was not sit that so great a Person should come into the World , without an eminent Harbinger to introduce and usher in his Arrival , God had promised that he would send his Messenger , who should prepare his way before him , even 〈◊〉 the Prophet , whom he would send before the coming of that great day of the Lord , who should turn the hearts of the Fathers to the Children , &c. This was particularly accomplished in John the Baptist , who came in the power and spirit of Elias . He was the Morning-star to the Son of Righteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as S. Cyril says of him , the great and eminent Fore-runner , a Person remarkable upon several accounts . First for the extraordinary circumstances of his Nativity , his Birth foretold by an Angel , sent on purpose to deliver this joyful Message , a sign God intended him for great undertakings , this being never done but where God designed the Person for some uncommon services ; his Parents aged , and though both righteous before God , yet hitherto Childless ; Heaven does not dispence all its bounty to the same Person , Children though great and desirable blessings are yet often denied to those , for whom God has otherwise very dear regards . Elizabeth was barren , and they were both well stricken in years . But is any thing too hard for the Lord ? said God to Abraham in the same case ; God has the Key of the Womb in his own keeping , it is one of the Divine Prerogatives , that he makes the barren Woman to keep house , and to be a joyful Mother of Children . A Son is promised , and mighty things said of him : a promise which old Zachary had scarce faith enough to digest , and therefore had the assurance of it sealed to him by a miraculous dumbness imposed upon him till it was made good , the same Miracle at once confirming his faith , and punishing his infidelity . Accordingly his Mother conceived with Child , and as if he would do part of his errand before he was born , he leaped in her Womb at her salutation of the Virgin Mary , then newly conceived with Child of our Blessed Saviour ; a piece of homage paid by one , to one yet unborn . 3. THESE presages were not vain and fallible , but produced a Person no less memorable for the admirable strictness and austerity of his 〈◊〉 . For having escaped Herod's butcherly and merciless Executioners ( the Divine providence being a shelter and a covert to him ) and been educated among the rudenesses and solitudes of the Wilderness , his manners and way of life were very 〈◊〉 to his Education . His Garments borrowed from no other Wardrobe than the backs of his Neighbour-creatures , the skins of Beasts , 〈◊〉 hair , and a Leathern girdle , and herein he literally made good the character of Elias , who is described as an hairy man , girt with a Leathern girdle about his Loins . His Diet suitable to his Garb , his Meat was Locusts , and wild Honey : Locusts , accounted by all Nations amongst the meanest and vilest sorts of food ; wild honey , such as the natural artifice and labour of the Bees had stored up in caverns and hollow Trees , without any elaborate curiosity to prepare and dress it up . Indeed his abstinence was so great , and his food so unlike other Mens , that the Evangelist says of him , that he came neither eating nor drinking , as if he had eaten nothing , or at least what was worth nothing . But Meat commends us not to God ; it is the devout mind , and the honest life that makes us valuable in the eye of Heaven . The place of his abode was not in Kings houses , in stately and delicate Palaces , but where he was born and bred , the Wilderness of Judaea , he was in the Desarts until the time of his shewing unto Israel . Divine grace is not consined to particular places , it is not the holy City , or the Temple at Mount Sion makes us nearer unto Heaven ; God can , when he please , consecrate a Desart into a Church , make us gather Grapes among Thorns , and Religion become fruitful in a barren Wilderness . 4. PREPARED by so singular an Education , and furnished with an immediate Commission from God , he entred upon the actual administration of his Office : In those days came John the Baptist , preaching in the Wilderness of Judaea , and saying , Repent ye , for the Kingdom of Heaven is at hand . He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Justin Martyr calls him , the Herald to Proclaim the first approach of the Holy Jesus , his whole Ministry tending to prepare the way to his entertainment , accomplishing herein what was of old foretold concerning him , For this is he that was spoken of by the Prophet Esaias , saying , The Voice of one crying in the Wilderness , Prepare ye the way of the Lord , make his paths straight . He told the 〈◊〉 , that the Messiah whom they had so long expected was now at hand , and his Kingdom ready to appear , that the Son of God was come down from Heaven , a Person as far beyond him in dignity , as in time and existence , to whom he was not worthy to minister in the meanest Offices ; that he came to introduce a new and better state of things , to enlighten the World with the clearest Revelations of the Divine will , and to acquaint them with counsels brought from the bosom of the Father , to put a period to all the types and umbrages of the Mosaic Dispensation , and bring in the truth and substance of all those shadows , and to open a Fountain of grace and fulness to Mankind ; to remove that state of guilt into which humane nature was so deeply sunk , and as the Lamb of God by the expiatory Sacrifice of 〈◊〉 to take away the sin of the World , not like the continual Burnt-offering , the Lamb offered Morning and Evening only for the sins of the House of Israel , but for Jew and Gentile , Barbarian and Scythian , bond and free : he told them , that God had a long time born with the sins of Men , and would now bring things to a quicker issue , and that therefore they should do well to break off their sins by repentance , and by a serious amendment and reformation of life dispose themselves for the glad tidings of the Gospel ; that they should no longer bear up themselves upon their external priviledges , the Fatherhood of Abraham , and their being God's select and peculiar People , that God would raise up to himself another Generation , a Posterity of Abraham from among the Gentiles , who should walk in his steps , in the way of his unshaken faith , and sincere obedience ; and that if all this did not move them to bring forth fruits meet for repentance , the Axe was laid to the root of the Tree , to extirpate their Church , and to hew them down as fuel for the unquenchable Fire . His free and resolute preaching together with the great severity of his life procured him a vast Auditory , and numerous Proselytes , for there went out to him Jerusalem , and all Judaea , and the Region round about Jordan , Persons of all ranks and orders , of all Sects and Opinions , 〈◊〉 and Sadducees , Souldiers and Publicans , whose Vices he impartially censured and condemned , and pressed upon them the duties of their particular places and relations . Those whom he gained over to be Proselytes to his Doctrine , he entred into this new Institution of life by Baptism ( and hence he derived his Title of the Baptist ) a solemn and usual way of initiating Proselytes , no less than Circumcision , and of great antiquity in the Jewish Church . In all times ( says Maimonides ) if any Gentile would enter into Covenant , remain under the wings of the Schechina , or Divine Majesty , and take upon him the yoke of the Law , he is bound to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumcision , Baptism , and a Peace-offering : and if a Woman , Baptism , and an Oblation , because it is said , As ye are , so shall the stranger be ; as ye your selves 〈◊〉 into Covenant by Circumcision , Baptism , and a Peace-offering , so ought the Proselyte also in all Ages to enter in . Though this last he confesses is to be omitted during their present state of desolation , and to be made when their Temple shall be rebuilt . This Rite they generally make contemporary with the giving of the Law. So Maimonides , By three things ( says he ) the Israelites entred into Covenant ( he means the National Covenant at Mount Sinai ) by Circumcision , Baptism , and an Oblation ; Baptism being used some little time before the Law ; which he proves from that place , 〈◊〉 the People to day and to morrow , and let them wash their Clothes . This the Rabbines unanimously expound concerning Baptism , and expresly affirm , that where-ever we read of the Washing of Clothes , there an obligation to Baptism is intended . Thus they entred into the first Covenant , upon the frequent violations whereof God having promised to make a new and solemn Covenant with them in the times of the Messiah , they expected a second Baptism , as that which should be the Rite of their Initiation into it . And this probably is the reason , why the Apostle writing to the Hebrews , speaks of the Doctrin of Baptisms ( in the plural number ) as one of the primary and elementary Principles of the faith , wherein the Catechumens were to be instructed ; meaning that besides the Baptism whereby they had been initiated into the Mosaic Covenant , there was another by which they were to enter into this new 〈◊〉 that was come upon the World. Hence the Sanhedrim ( to whom the cognizance of such cases did peculiarly appertain ) when told of John's Baptism , never expressed any wonder at it , as a new upstart Ceremony , it being a thing daily practised in their Church , nor found fault with the thing it self , which they supposed would be a federal Rite under the dispensation of the Messiah , but only quarrelled with him for taking upon him to administer it , when yet he denied himself to be one of the prime Ministers of this new state . They said unto him , why baptizest thou then , if thou be not that Christ , nor 〈◊〉 , neither that 〈◊〉 ? Either of which had he owned himself , they had not questioned his right to enter Proselytes by this way of Baptism . It is called the Baptism of Repentance , this being the main qualification that he required of those , who took it upon them , as the fittest means to dispose them to receive the Doctrine and Discipline of the Messiah ; and to intitle them to that pardon of sin which the Gospel brought along with it ; whence he is said to baptize in the Wilderness , and to preach the Baptism of repentance , for the remission of sins . And the success was answerable , infinite Multitudes flocking to it , and were baptized of him in Jordan , confessing their sins . Nor is it the least part of his happiness , that he had the honour to baptize his Saviour , which though modestly declined , our Lord put upon him , and was accompanied with the most signal and miraculous attestations which Heaven could bestow upon it . 5. AFTER his Preparatory Preachings in the Wilderness he was called to Court by Herod , at least he was his frequent Auditor , was much delighted with his plain and impartial Sermons , and had a mighty reverence for him , the gravity of his Person , the strictness of his Manners , the freedom of his Preaching commanding an awe and veneration from his Conscience , and making him willing in many things to reform ; But the bluntness of the holy Man came nearer , and touched the King in the tenderest part , smartly reproving his adultery and incestuous embraces , for that Prince kept Herodias his Brother Philip's Wife . And now all corrupt interests were awakened to conspire his ruine . Extravagant Lusts love not to be controll'd and check'd , Herodias resents the asfront , cannot brook disturbance in the pleasures of her Bed , or the open challenging of her honour , and therefore by all the arts of Feminine subtlety meditates revenge . The issue was , the Baptist is cast into Prison , as the praeludium to a sadder fate . For among other pleasures and scenes of mirth performed upon the King's Birth-day , Herod being infinitely pleased with the Dancing of a young Lady , Daughter of this Herodias , promised to give her Her request , and solemnly ratified his promise with an Oath . She prompted by her Mother , asks the Head of John the Baptist , which the King partly out of a pretended reverence to his Oath , partly out of a desire not to be interrupted in his unlawful pleasures , presently granted , and it was as quickly accomplished . Thus died the Holy man , a man strict in his conversation beyond the ordinary measures of an Anchoret , bold and resolute , faithful and impartial in his Office , indued with the power and spirit of Elias , a burning and a shining light , under whose light the Jews rejoyced to sit , exceedingly taken with his temper and principles . He was the happy Messenger of the Evangelical tidings , and in that respect more than a Prophet , a greater not arising among them that were born of Women . In short , he was a Man loved of his Friends , revered and honoured by his Enemies ; Josephus gives this character of him , that he was a good man , and pressed the Jews to the study of vertue , to the practice of picty towards God , and justice and righteousness towards men , and to joyn themselves to his Baptism , which he told them would then become effectual , and acceptable to God , when they did not only cleanse the body , but purifie the mind by goodness and vertue . And though he gives somewhat a different account of Herod's condemning him to dic , from what is assigned in the Sacred History , yet he confesses , that the Jews universally looked upon the putting him to death as the cause of the miscarriage of Herod's Army , and an evident effect of the Divine vengeance and displeasure . The Jews in their Writings make honourable mention of his being put to death by Herod , because reproving him for the company of his Brother Philip's Wife , stiling him Rabbi Johanan the High-Priest , and reckoning him one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wise men of Israel . Where he is called High-Priest , probably with respect to his being the Son of Zachariah , Head or Chief of one of the XXIV . Families or courses of the Priests , who are many times called Chief or High-Priests in Scripture . 6. THE Evangelical state being thus proclaimed and ushered in by the Preaching and Ministry of the Baptist , our Lord himself appeared next more fully to publish and confirm it , concerning whose Birth , Life , Death , and Resurrection , the Doctrine he delivered , the Persons he deputed to Preach and convey it to the World , and its success by the Ministry of the Apostles , large & particular accounts are given in the following work . That which may be proper and material to observe in this place is , what the Scripture so frequently takes notice of , the excellency of this above the preceding dispensations , especially that brought in by Moses , so much magnified in the Old Testament , and so passionately admired and adhered to by the Jews at this day . Jesus is the Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle calls it , of a better Covenant . And better it is in several regards ; besides the infinite difference between the Persons , who were imployed to introduce and settle them , Moses and our Lord. The preheminence eminently appears in many instances , whereof we shall remark the most considerable . And first , the Mosaick dispensation was almost wholly made up of types and shadows , the Evangelical has brought in the truth and substance . The Law was given by Moses , but grace and truth came by Jesus Christ. Their Ordinances were but shadows of good things to come , sensible representations of what was to follow after , the Body is Christ , the perfection and accomplishment of their whole ritual Ministration . Their Ceremonies were Figures of those things that are true , the Land of Canaan typified Heaven , Moses and Joshua were types of the Blessed Jesus , and the Israelites after the flesh of the true Israel which is after the Spirit , and all their Expiatory Sacrifices did but represent that Great Sacrifice whereby Christ offered up himself , and by his own bloud purged away the sins of mankind , indeed the most minute and inconsiderable circumstances of the Legal Oeconomy were intended as little lights , that might gradually usher in the state of the Gospel . A curious Artist that designs a famous and excellent piece is not wont to complete and finish it all at once , but first with his Pencil draws some rude lines and rough draughts before he puts his last hand to it . By such a method the wise God seems to have delivered the first draughts and Images of those things by Moses to the Church , the substance and perfection whereof he designed should be brought in by Christ. And how admirably did God herein condescend to the temper and humor of that people ; for being of a more rough and childish disposition , apt to be taken with gaudy and sensible objects , by the external and pompous institutions of the Ceremonial Dispensation he prepared them for better things , as children are brought on by things accommodate to their weak capacities . The Church was then an heir under age , and was to be trained up in such a way , as agreed best with its Infant-temper , till it came to be of a more ripe manly age , able to digest Evangelical mysteries , and then the cover and the veil was taken off , and things made to appear in their own form and shape . 7. HENCE in the next place appears our happiness above them , that we are redeemed from those many severe and burdensom impositions wherewith they were clogg'd , and are now obliged only to a more easie and reasonable service . That the Law was a very grievous and 〈◊〉 Dispensation , is evident to any that considers , how much it consisted of carnal ordinances , costly duties , chargeable sacrifices , and innumerable little Rites and Ceremonies . Under that state they were bound to undergo ( yea even new-born Infants ) the bloudy and painful 〈◊〉 of Circumcision , to abstain from many sorts of food , useful and pleasant to man's life , to keep multitudes of solemn and stated times , new Moons , and Ceremonial Sabbaths , to take long and tedious journeys to Jerusalem to offer their sacrifices at the Temple , to observe daily washings and purifications , to use infinite care and caution in every place ; for if by chance they did but touch an unclean thing , besides their present confinement , it put them to the expences of a sacrifice , with hundreds more troublesome and costly observances required of them . A cruel bondage , heavy burdens , and grievous to be born ; under the weight whereof good men did then groan , and earnestly breath after the time of reformation ; the very Apostles complained that it was a yoke upon their necks , which neither their Fathers nor they were able to bear . But this yoke is taken off from our shoulders , and the way open into the liberties of the children of God. The Law bore a heavy hand over them , as children in their minority , we are got from under the rod and lash of its tutorage and Pedagogie , and are no more subject to the severity of its commands , to the exact punctilio's and numerousness of its impositions . Our Lord has removed that low and troublesome Religion , and has brought in a more manly and rational way of worship , more suitable to the perfections of God , and more accommodate to the reason and understandings of men . A Religion incomparably the wisest and the best that ever took place in the World. God did not settle the Religion of the Jews , and their way of worship , because good and excellent in it self , but for its suitableness to the temper of that people . Happy we , whom the Gospel has freed from those intolerable observances to which they were obliged , and has taught us to serve God in a better way , more 〈◊〉 and acceptable , more humane and natural , and in which we are helped forwards by greater aids of Divine assistence , than were afforded under that Dispensation . All which conspire to render our way smooth and plain , Take my yoke upon you , for my yoke is easie , and my burden is light . 8. THIRDLY , the Dispensation of the Gospel is founded upon more noble and excellent promises : A better Covenant established upon better promises . And better promises they are both for the nature and clearness of their revelation . They were of a more sublime and excellent nature , as being promises of spiritual and eternal things , such as immediately concerned the perfection and happiness of mankind , grace , peace , pardon , and eternal life . The Law strictly considered as a particular Covenant with the Jews at Mount Sinai had no other promises but of temporal blessings , plenty and prosperity , and the happiness of this life . This was all that appeared above-ground , and that was expresly held forth in that transaction , whatever might otherwise by due inferences , and proportions of reason be deduced from it . Now this was a great defect in that Dispensation , it being by this means , considering the nature and disposition of that people , and the use they would make of it , apt to intangle and debase the minds of men , and to arrest their thoughts and desires in the pursuit of more sublime and better things . I do not say but that under the Old Testament there were promises of spiritual things , and of eternal happiness , as appears from 〈◊〉 Psalms , and some passages in the Books of the Prophets : But then these though they were under the Law , yet they were not of the Law , that is , did not properly belong to it as a legal Covenant ; God in every age of the Jewish Church raising up some extraordinary persons , who preached notions to the people above the common standard of that Dispensation , and who spoke things more plainly , by how much nearer they approached the times of the Messiah . But under the Christian Oeconomy the promises are evidently more pure and spiritual ; not a temporal Canaan , external prosperity , or pardon of ceremonial uncleanness , but remission of sins , reconciliation with God , and everlasting life are proposed and offered to us . Not but that in some measure temporal blessings are promised to us as well as them , only with this difference , to them earthly blessings were pledges of spiritual , to us spiritual blessings are ensurances of temporal , so far as the Divine wisdom sees fit for us . Nor are they better in themselves , than they are clearly discovered and revealed to us . Whatever spiritual blessings were proposed under the former state were obscure and dark , and very few of the people understood them : But to us the veil is taken off , and we behold the glory of the Lord with open face , especially the things that relate to another World ; for this is the promise that he hath promised us , even Eternal Life . Hence our Lord is said to have brought life and immortality to light through the Gospel . Which he may be justly said to have done , inasmuch as he has given the greatest certainty , and the clearest account of that state . He hath given us the greatest assurance and certainty of the thing , that there is such a state . The happiness of the other World was a notion not so firmly agreed upon either amongst Jews or Gentiles . Among the Jews it was peremptorily denied by the Sadducees , a considerable Sect in that Church , which we can hardly suppose they would have done , had it been clearly propounded in the Law of Moses . And among the Heathens the most sober and considering persons did at some times at least doubt of it , witness that confession of Socrates himself , the wisest and best man that ever was in the Heathen World , who when he came to plead his cause before his Judges , and had bravely discoursed of the happy state of good men in the other Life , plainly consessed , that he could be content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to die a thousand times over , were he but assured that those things were true ; and being condemned , concludes his Apologie with this farewell , And now , Gentlemen , I am going off the stage , it 's your lot to live , and mine to die , but whether of us two shall fare better , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unknown to any but to God alone . But our blessed Saviour has put the case past all peradventure , having plainly published this doctrine to the World , and sealed the truth of it , and that by raising others from the dead , and especially by his own Resurrection and 〈◊〉 , which were the highest pledge and assurance of a future Immortality . But besides the security , he hath given the clearest account of the nature of it . 'T is very probable that the Jews generally had of old , as 't is certain they have at this day , the most gross and carnal apprehensions concerning the state of another Life . But to us the Gospel has perspicuously revealed the invisible things of the other World ; told us what that Heaven is , which is promised to good men , a state of spiritual joys , of chaste and rational delights , a conformity of ours to the Divine Nature , a being made like to God , and an endless and uninterrupted communion with him . 9. BUT because in our lapsed and degenerate state we are very unable without some foreign assistance to attain the promised rewards , hence arises in the next place another great priviledge of the Evangelical Oeconomy , that it is blessed with larger and more abundant communications of the Divine Spirit , than was afforded under the Jewish state . Under the one it was given by drops , under the other it is poured forth . The Law laid heavy and hard commands , but gave little strength to do them , it did not assist humane nature with those powerful aids that are necessary for us in our 〈◊〉 state , it could do nothing in that it was weak through the flesh , and by reason of the weakness and unprofitableness thereof , it could make nothing 〈◊〉 : 〈◊〉 was this made it an heavy yoke , when the commands of it 〈◊〉 uncouth and troublesome , and the assistances so small and inconsiderable . Whereas now the Gospel does not only prescribe such Laws as are happily accommodate to the true temper of humane nature , and adapted to the reason of mankind , such as every wise and prudent man must have pitched upon , but it affords the insluences of the Spirit of God , by whose assistance our vitiated faculties are repaired , and we enabled under so much weakness , and in the midst of so many temptations to hold on in the paths of piety and vertue . Hence it is that the plentiful effusions of the Spirit were reserved as the great blessing of the Evangelical state , that God would then pour water upon him that is thirsty , and sloods upon the dry ground , that he would pour out his Spirit upon their seed , and his blessing upon their off-spring , whereby they should spring up as among the grass , as willows by the water-courses : That he would give them a new heart , and put his Spirit within them , and cause them to walk in his statutes , and keep his judgments to do them : And this is the meaning of those branches of the Covenant , so oft repeated , I will put my Law into their minds , and write it in their hearts , that is , by the help of my Grace and Spirit 〈◊〉 enable them to live according to my Laws , as readily and willingly , as if they were written in their hearts . For this reason the Law is compared to a dead letter , the Gospel to the Spirit that giveth life , thence stiled the ministration of the Spirit , and as such said to 〈◊〉 in glory , and that to such a degree , that what glory the Legal Dispensation had in this 〈◊〉 is eclipsed into nothing , For even that which was made glorious had no glory in this respect , by reason of the glory that excelleth , for if that which was done away was glorious , much more that which remaineth is glorious . Hence the Spirit is said to be Christ's peculiar mission , I will pray the Father , and he will send you another comforter , even the Spirit of truth , which was done immediately after his Ascension , when he ascended up on high , and gave gifts to men , even the Holy Ghost , which he shed on them abundantly through Jesus Christ our Saviour : For the Holy Ghost was not yet given , because that Jesus was not yet glorified . Not but that he was given before , even under the old Oeconomy , but not in those large and diffusive measures , wherein it was afterwards communicated to the World. 10. FIFTHLY , The Dispensation of the Gospel had a better establishment and confirmation than that of the Law ; for though the Law was introduced with great scenes of pomp and Majesty , yet was the Gospel ushered in by more kindly and rational methods , 〈◊〉 by more and greater miracles , whereby our Lord unquestionably evinced his Divine Commission , and shewed that he came from God , doing more miracles in three years than were done through all the periods of the Jewish Church , and many of them such as were peculiar to him alone . He often raised the dead , which Moses never did , commanded the winds and waves of the Sea , expelled Devils out of Lunaticks and possessed persons , who fled assoon as ever he commanded them to be gone , cured many inveterate and chronical distempers with the speaking of a word , and some without a word spoken , vertue silently going out from him . He searched men's hearts , and revealed the most secret transactions of their minds ; had this miraculous power always residing in him , and could exert it when , and upon what occasions he pleased , and impart it to others , communicating it to his Apostles and followers , and to the Primitive Christians for the three first Ages of the Church ; he never exerted it in methods of dread and terror , but in doing such miracles as were highly useful and beneficial to the World. And as if all this had not been enough , he 〈◊〉 down his own life after all to give testimony to it . Covenants were ever wont to be ratified with bloud , and the death of sacrifices . But when out Lord came to introduce the Covenant of the Gospel , he did not consecrate it with the bloud of Bulls and Goats , but with his own most precious bloud , as of a Lamb without spot and blemish . And could he give a greater testimony to the truth of his doctrine , and those great things he had promised to the World , than to seal it with his bloud . Had not these things been so , t were infinitely unreasonable to suppose , that a person of so much wisdom and goodness as our Saviour was , should have made the World believe so , and much less would he have chosen to die for it , and that the most acute and ignominious death . But he died , and rose again for us , and appeared after his Resurrection : His enemies had taken him away by a most bitter and cruel death , had guarded and secured his Sepulchre with all the care , power and diligence which they could invent . And yet he rose again the third day in triumph , visibly conversed with his Disciples for forty days together , and then went to Heaven . By which he gave the most solemn and undeniable assurance to the World , that he was the Son of God ( for he was declared to be the Son of God with power by the Resurrection from the dead ) and the Saviour of mankind , and that those doctrines which he had taught were most true , and did really contain the terms of that solemn transaction , which God by him had offered to men in order to their eternal happiness in another World. 11. THE last instance I shall note of the excellency of this above the Mosaical Dispensation , is the 〈◊〉 extent and latitude of it , and that both in respect of place and time . First , it 's more universally extensive as to place , not confined as the former was to a small part of mankind , but common unto all . Heretofore in Judah only was God known , and his name was great in Israel , he shewed his Word unto Jacob , his Statutes and his Judgments unto Israel ; but he did not deal so with any other Nation , neither had the Heathen knowledge of his Laws . In those times Salvation was only of the Jews , a few Acres of Land like Gideons Fleece was watered with the dew of Heaven , while all the rest of the World for many Ages lay dry and barren round about it , God suffering all Nations in times past to walk in their own ways , the ways of their own superstition and Idolatry , being aliens from the Commonwealth of Israel , strangers from the Covenants of promise , having no hope , and without God in the World , that is , they were without those promises , discoveries , and declarations which God made to Abraham and his Seed , and are therefore peculiarly described under this character , the Gentiles which knew not God. Indeed the Religion of the Jews was in it self incapable to be extended over the World , many considerable parts of it , as Sacrifices , First-fruits , Oblations , &c. ( called by the Jewes themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statutes belonging to that land ) being to be performed at Jerusalem and the Temple , which could not be done by those Nations that lay a considerable distance from the Land of promise . They had it's true now and then some few Proselytes of the Gentiles , who came over and imbodied themselves into their way of worship ; but then they either resided among the Jewes , or by reason of their vicinity to Judaea were capable to make their personal appearance , and to comply with the publick Institutions of the Divine Law. Other Proselytes they had , called Proselytes of the Gate , who lived dispersed in all Countries , whom the Jewes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pious of the Nations , Men of devout minds , and Religious lives , but these were obliged to no more than the observation of the Seven Precepts of the Sons of Noah , that is , in effect to the Precepts of the Natural Law. But now the Gospel has a much wider sphere to move in , as vast and large as the whole World it self , it is communicable to all Countries , and may be exercised in any part or corner of the Earth . Our Lord gave Commission to his Apostles to go into all 〈◊〉 , and to Preach the Gospel to every Creature ; and so they did , their sound went into all the Earth , and their 〈◊〉 unto the ends of the World , by which means , the grace of God that brings salvation appeared unto all men , and the Gospel was Preached to every Creature under Heaven . So that now there is neither Jew , nor Greek , neither bond nor free , neither male nor female , but we are all one in Christ Jesus , and in every Nation he that feareth God , and worketh righteousness is accepted with him . The Prophet had long since foretold it of the times of Christ , that the House of God , that is , his Church should be called an House of Prayer for all People ; the Doors should be open , and none excluded that would enter in . And the Divine providence was singularly remarkable in this affair , that after our Lord's Ascension , when the Apostles were going upon their Commission , and were first solemnly to proclaim it at Jerusalem , there were dwelling there at that time Parthians , Medes , Elamites , &c. persons out of every Nation under Heaven , that they might be as the First-fruits of those several Countries , which were to be gathered in by the preaching of the Gospel , which was accordingly done with great success , the Christian Religion in a few years spreading its triumphant Banners over the greatest part of the then known World. 12. AND as the true Religion was in those Days pent up within one particular Country , so the more publick and ordinary worship of God was confined onely to one particular place of it , viz. Jerusalem , hence called the Holy City . Here was the Temple , here the Priests that ministred at the Altar , here all the more publick Solemnities of Divine adoration , Thither the Tribes go up , the Tribes of the Lord unto the Testimony of Israel , to give thanks unto the Name of the Lord. Now this was not the least part of the bondage of that dispensation to be obliged thrice every Year to take such long and tedious Journies , many of the Jews living some Hundreds of Miles distance from Jerusalem , and so strictly were they limited to this place , that to build an Altar , and offer Sacrifices in any other place ( unless in a case or two wherein God did extraordinarily dispense ) although it were to the true God , was though not false , yet unwarrantable worship ; for which reason the Jews at this day abstain from Sacrifices , because banished from Jerusalem and the Temple , the only legal place of offering . But behold the liberty of the Gospel in this case , we are not tied to present our devotions at Jerusalem , a pious and sincere mind is the best Sacrifice that we can offer up to God , and this may be done in any part of the World no less acceptably , than they of old sacrificed in the Temple . The hour cometh , when ye shall neither in this Mountain , ( Mount Gerizim ) nor yet at Jerusalem worship the Father , when the true worshippers shall worship the Father in spirit and in truth , as our Lord told the Woman of Samaria ; in spirit and in truth ] in spirit , in opposition to that carnal and Idolatrous worship that was in use among the Samaritans , who worshipped God under the representation of a Dove : in truth , in opposition to the typical and figurative worship of the Jews , which was but a shadow of the true worship of the Gospel . The great Sacrifice required in the Christian Religion is not the fat of Beasts , or the first-fruits of the Ground , but an honest heart , and a pious life , and a grateful acknowledgment of our dependance upon God in the publick Solemnities of his praise and worship . For the Law and the Gospel did not differ in this , that the one commanded publick worship , the other not , but that under the one publick worship was fixed to one only place , under the other it is free to any where the providence of God has placed us , it being part of the duty bound upon us by natural and unalterable obligations , that we should publickly meet together for the solemn Celebration of the Divine honour and service . 13. NOR is the Oeconomy of the Gospel less extensive in time than place ; the Old Testament was only a temporary dispensation , that of the Gospel is to last to the end of the World ; the Law was to continue only for a little time , the Gospel is an Everlasting Covenant ; the one to be quickly antiquated and abolished , the other never to be done away by any other to succeed it . The Jews indeed stickle hard for the perpetual and immutable obligation of the Law of Moses , and frequently urge us with those places , where the Covenant of Circumcision is called an Everlasting Covenant , and God said to chuse the Temple at Jerusalem to place his name there for ever , to give the Land of Canaan to Abraham and his seed for an everlasting possession , thus the Law of the Passeover is called an Ordinance for ever , the command of the First-fruits a statute for ever , and the like in other places , which seem to intimate a perpetual and unalterable Dispensation . But the answer is short and plain , that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever ( though when 't is applied to God it always denotes Eternity ) yet when 't is attributed to other things , it implies no more than a periodical duration , limited according to the will of the Law-giver , or the nature of the thing ; thus the Hebrew Servant was to serve his Master for ever , that is , but for seven years , till the next year of Jubilee : He shall walk before mine anointed for ever , says God concerning Samuel , that is , be a Priest all his days . Thus when the Ritual services of the Mosaick Law are called Statutes for ever , the meaning is , that they should continue a long time obligatory , until the time of the 〈◊〉 , in whose days the Sacrifice and Oblation was to cease , and those carnal Ceremonies to give way to the more spiritual services of the Gospel . Indeed the very typical nature of that Dispensation evidently argued it to be but for a time , the shadow being to cease , that the substance might take place ; and though many of them continued some considerable time after Christ's death , yet they lost their positive and obligatory power , and were used only as things indifferent in compliance with the inveterate prejudices of new Converts , lately brought over from Judaism , and who could not quickly lay aside that great veneration which they had for the Rites of the Mosaick Institution . Though even in this respect it was not long before all Jewish Ceremonies were thrown off , and Moses quite turn'd out of doors . Whereas the Evangelical state is to run parallel with the age and duration of the World , 't is the Everlasting Covenant , the Everlasting Gospel , the last Dispensation that God will make to the World , God who at sundry times , and in divers manners spake in time past by the Prophets , hath in these last days spoken to us by his 〈◊〉 ; in which respect the Gospel in opposition to the Law is stiled a Kingdom that cannot 〈◊〉 moved . The 〈◊〉 in the foregoing Verses speaking concerning the Mosaical state , Whose voice ( says he ) then shook the Earth , but now he hath promised , saying , Yet once more I shake not the Earth only , but also the Heaven ( a phrase peculiar to the Scripture to note the introducing a new scene and state of things ) and this word , Yet once more , signisieth the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain , that is , that the state of the Gospel may endure for ever . Hence Christ is said to have an unchangeable Priesthood , to be a Priest for ever , to be consecrated for evermore . From all which it appears , how incomparably happy we Christians are under the Gospel , above what the Jews were in the time of the Law ; God having placed us under the best of Dispensations , freed us from those many nice and troublesome observances to which they were tied , put us under the clearest discoveries and revelations , and given us the most noble , rational , and masculine Religion , a Religion the most perfective of our natures , and the most conducive to our happiness ; while their Covenant at best was faulty , and after all could not make him that did the service perfect in things pertaining to the Conscience . Blessed are the eyes which see the things that ye see , for I 〈◊〉 you that many Prophets and Kings have desired to see those things which ye see , and have not seen them , and to hear those things which ye hear , and have not heard them . The End of the APPARATUS . THE GREAT EXEMPLAR OF Sanctity and Holy Life according to the Christian Institution ; DESCRIBED In the HISTORY of the LIFE and DEATH of the ever-Blessed JESUS CHRIST , THE SAVIOUR of the WORLD . WITH CONSIDERATIONS and DISCOURSES upon the several parts of the Story ; And PRAYERS fitted to the several MYSTERIES . IN THREE PARTS . The Fifth Edition . By JER . TAYLOR , Chaplain in Ordinary to King CHARLES the First , and late Lord Bishop of Down and Conner . LONDON , Printed by R. Norton , for R. Royston , Bookseller to his most Sacred Majesty , at the Angel in Amen-Corner , 1675. TO THE RIGHT HONOURABLE and most truly Noble Lord , CHRISTOPHER LORD HATTON , Baron HATTON of Kirby , &c. MY LORD , WHEN Interest divides the Church , and the Calentures of men breathe out in Problems and unactive Discourses , each part in pursuance of its own portion follows that Proposition which complies with and bends in all the flexures of its temporal ends ; and while all strive for Truth , they hug their own Opinions dressed up in her imagery , and they dispute for ever , and either the Question is indeterminable , or , which is worse , men will never be convinced . For such is the nature of Disputings , that they begin commonly in Mistakes , they proceed with Zeal and fancy , and end not at all but in Schisms and uncharitable names , and too often dip their feet in bloud . In the mean time , he that gets the better of his adversary oftentimes gets no good to himself , because although he hath fast hold upon the right side of the Problem , he may be an ill man in the midst of his triumphant Disputations . And therefore it was not here that God would have Man's Felicity to grow : For our condition had been extremely miserable , if our final state had been placed upon an uncertain hill , and the way to it had been upon the waters , upon which no spirit but that of Contradiction and Discord did ever move : for the man should have tended to an end of an uncertain dwelling , and walked to it by ways not discernible , and arrived thither by chance ; which , because it is irregular , would have discomposed the pleasures of a Christian Hope , as the very disputing hath already destroyed Charity , and disunited the continuity of Faith ; and in the consequent there would be no Vertue , and no Felicity . But God , who never loved that Man should be too ambitiously busie in imitating his Wisedom , ( and Man lost Paradise for it ) is most desirous we should imitate his Goodness , and transcribe copies of those excellent Emanations from his Holiness , whereby as he communicates himself to us in Mercies , so he propounds himself imitable by us in Graces . And in order to this , God hath described our way plain , certain , and determined : and although he was pleased to leave us indetermined in the Questions of exteriour Communion , yet he put it past all question that we are bound to be Charitable . He hath placed the Question of the state of Separation in the dark , in hidden and undiscerned regions ; but he hath opened the windows of Heaven , and given great light to us , teaching how we are to demean our selves in the state of Conjunction . Concerning the Salvation of Heathens he was not pleased to give us account ; but he hath clearly described the duty of Christians , and tells upon what terms alone we shall be saved . And although the not inquiring into the ways of God and the strict rules of practice have been instrumental to the preserving them free from the serpentine enfoldings and labyrinths of Dispute ; yet God also with a great design of mercy hath writ his Commandments in so large characters , and engraven them in such Tables , that no man can want the Records , nor yet skill to read the hand-writing upon this wall , if he understands what he understands , that is , what is placed in his own spirit . For God was therefore desirous that humane nature should be perfected with moral , not intellectual , Excellencies , because these only are of use and compliance with our present state and conjunction . If God had given to Eagles an appetite to swim , or to the Elephant strong desires to fly , he would have ordered that an abode in the Sea and the Air respectively should have been proportionable to their manner of living ; for so God hath done to Man , fitting him with such Excellencies which are useful to him in his ways and progress to Perfection . A man hath great use and need of Justice ; and all the instances of Morality serve his natural and political ends , he cannot live without them , and be happy : but the filling the rooms of the Understanding with aiery and ineffective Notions , is just such an Excellency as it is in a Man to imitate the voice of Birds ; at his very best the Nightingale shall excel him , and it is of no use to that End which God designed him in the first intentions of creation . In pursuance of this consideration , I have chosen to serve the purposes of Religion by doing assistence to that part of Theologie which is wholly practical , that which makes us wiser , therefore , because it makes us 〈◊〉 . And truly ( my Lord ) it is enough to weary the spirit of a Disputer , that he shall argue till he hath lost his voice , and his time , and sometimes the Question too , and yet no man shall be of his mind more than was before . How few turn Lutherans , or Calvinists , or Roman Catholicks , from the Religion either of their Country or Interest ? Possibly two or three weak or interested , phantastick and easie , prejudicate and effeminate understandings pass from Church to Church , upon grounds as weak as those for which formerly they did dissent ; and the same Arguments are good or bad , as exteriour accidents or interiour appetites shall determine . I deny not but for great causes some Opinions are to be quitted : but when I consider how few do forsake any , and when any do , oftentimes they chuse the wrong side , and they that take the righter do it so by contingency , and the advantage also is so little , I believe that the triumphant persons have but small reason to please themselves in gaining Proselytes , since their purchase is so small , and as inconsiderable to their triumph , as it is unprofitable to them who change for the worse , or for the better upon unworthy motives . In all this there is nothing certain , nothing noble . But he that follows the work of God , that is , labours to gain Souls , not to a Sect and a Subdivision , but to the Christian Religion , that is , to the Faith and Obedience of the Lord JESUS , hath a promise to be assisted and rewarded : and all those that go to Heaven are the purchase of such undertakings , the fruit of such culture and labours ; for it is only a holy life that lands us there . And now ( my Lord ) I have told you my reasons , I shall not be ashamed to say that I am weary and toiled with rowing up and down in the seas of Questions which the Interests of Christendom have commenced ; and in many Propositions of which I am heartily perswaded I am not certain that I am not deceived ; and I find that men are most confident of those Articles which they can so little prove , that they never made Questions of them . But I am most certain , that by living in the Religion and fear of God , in Obedience to the King , in the Charities and duties of Communion with my Spiritual Guides , in Justice and Love with all the world in their several proportions , I shall not fail of that End which is perfective of humane nature , and which will never be obtained by Disputing . Here therefore when I had fixed my thoughts , upon sad apprehensions that God was removing our Candlestick , ( for why should be not , when men themselves put the Light out , and pull the Stars from their Orbs , so hastening the day of God's Judgment ? ) I was desirous to put a portion of the holy fire into a Repository , which might help to re-enkindle the Incense , when it shall please God Religion shall return , and all his Servants sing ( In convertendo captivitatem Sion ) with a voice of Eucharist . But now ( my Lord ) although the results and issues of my retirements and study do naturally run towards You , and carry no excuse for their forwardness , but the confidence that your Goodness rejects no emanation of a great affection ; yet in this Address I am apt to promise to my self a fair interpretation , because I bring you an instrument and auxiliaries to that Devotion whereby we believe you are dear to God , and know that you are to good men . And if these little sparks of holy fire which I have heaped together do not give life to your prepared and already-enkindled Spirit ; yet they will sometimes help to entertain a Thought , to actuate a Passion , to imploy and hallow a Fancy , and put the body of your Piety into fermentation , by presenting you with the circumstances and parts of such Meditations which are symbolical to those of your daily Office , and which are the passe-temps of your severest hours . My Lord , I am not so vain to think that in the matter of Devotion , and the rules of Justice and Religion , ( which is the business of your life ) I can add any thing to your heap of excellent things : but I have known and felt comfort by reading , or hearing from other persons , what I knew my self ; and it was unactive upon my spirit , till it was made vigorous and effective from without : And in this sence I thought I might not be useless and impertinent . My Lord , I designed to be instrumental to the Salvation of all persons that shall read my Book : But unless ( because Souls are equal in their substance , and equally redeemed ) we are obliged to wish the Salvation of all men , with the greatest , that is , with equal , desires , I did intend in the highest manner I could to express how much I am to pay to you , by doing the offices of that Duty which , although you less need , yet I was most bound to pay , even the duties and charities of Religion ; having this design , that when posterity ( for certainly they will learn to distinguish things and persons ) shall see your Honoured Name imployed to separate and rescue these Papers from contempt , they may with the more confidence expect in them something fit to be offered to such a Personage . My Lord , I have my end , if I serve God , and You , and the needs and interests of Souls ; but shall think my return full of reward , if you shall give me pardon , and put me into your Litanies , and account me in the number of your Relatives and Servants ; for indeed , my Lord , I am most heartily Your Lordship's most affectionate and most obliged Servant , JER . TAYLOR . THE CONTENTS . THE PREFACE . fol. I. An Exhortation to the Imitation of the Life of CHRIST . fol. ( i ) SECT . I. The History of the Conception of JESUS . pag. 1. Considerations upon the Annunciation of the Blessed MARY , and the Conception of the Holy Jesus . p. 3. SECT . II. The Bearing of JESUS in the 〈◊〉 of the Blessed 〈◊〉 . p. 7. Considerations concerning the circumstances of the Interval between the Conception and Nativity . p. 8. SECT . III. The Nativity of our Blessed Saviour JESUS . p. 13. Considerations upon the Birth of our Blessed Saviour JESUS . p. 15. Discourse 1. Of Nursing Children , in imitation of the Blessed Virgin-Mother . p. 18. SECT . IV. Of the great and glorious Accidents happening about the Birth of JESUS . p. 25. Considerations upon the Apparition of the Angels to the Shepherds . p. 28. Considerations upon the Epiphany of the Blessed JESUS by a Star , and the Adoration of JESUS by the Eastern Magi. p. 31. SECT . V. Of the Circumcision of JESUS , and his Presentation in the Temple . p. 35. Considerations upon the Circumcision of the Holy Child JESUS . p. 36. Discourse 2. Of the Vertue of Obedience . p. 40. Considerations upon the Presentation of JESUS in the Temple . p. 51. Discourse 3. Of Meditation . p. 54. SECT . VI. Of the Death of the Holy Innocents or the Babes of Bethlehem , and the Flight of JESUS into Egypt . p. 65. Considerations upon the Death of the Innocents , and the Flight of the Holy JESUS into Egypt . p. 67. SECT . VII . Of the younger years of JESUS , and his Disputation with the Doctors in the Temple . p. 73. Considerations upon the Disputation of JESUS with the Doctors in the Temple . p. 74. SECT . VIII . Of the Preaching of John the Baptist , preparative to the Manifestation of JESUS . p. 77. Considerations upon the Preaching of John the Baptist. p. 78. Discourse 4. Of Mortification and corporal Austerities . p. 82. SECT . IX . Of JESUS being Baptized , and going into the Wilderness to be tempted . p. 93. Considerations upon the Baptizing , Fasting , and Temptation of the Holy JESUS by the Devil . p. 95. Discourse 5. Of Temptation . p. 102. Discourse 6. Of Baptism . p. 116. Of Baptizing Infants . p. 127. SECT . X. Of the first Manifestation of JESUS , by the Testimony of John , and a Miracle . p. 151. Considerations touching the Vocation of five Disciples , and of the first Miracle of JESUS , done at Cana in Galilee . p. 155. Discourse 7. Of Faith. p. 159. SECT . XI . Of CHRIST's going to Jerusalem to the Passeover the first time after his Manifestation , and what followed till the expiration of the Office of John the Baptist. p. 167. Considerations upon the first Journey of the Holy JESUS to Jerusalem , when he whipt the Merchants out of the Temple . p. 169. Discourse 8. Of the Religion of Holy Places . p. 171. SECT . XII . Of JESUS's departure into Galilee ; his manner of Life , Miracles and Preaching ; his calling of Disciples ; and what happened until the second Passeover . p. 181. Considerations upon the Entercourse happening between the Holy JESUS and the Woman of Samaria . p. 187. Considerations upon CHRIST's first Preaching , and the Accidents happening about that time . p. 193. Discourse 9. Of Repentance . p. 197. Upon CHRIST's Sermon on the Mount , and of the Eight Beatitudes . p. 221. Discourse 10. Upon that part of the Decalogue which the Holy JESUS adopted into the Institution and obligation of Christianity . p. 231. Of the three additional Precepts which CHRIST super induced , and made parts of the Christian Law. Discourse 11. Of CHARITY , with its parts , Forgiving , Giving , not Judging . p. 232. Of Alms. p. 258. Discourse 12. Of the second additional Precept of CHRIST , ( viz. ) Of PRAYER . p. 261. Discourse 13. Of the third additional Precept of CHRIST , ( viz. ) of the manner of FASTING . p. 272. Discourse 14. Of the Miracles which JESUS wrought for confirmation of his Doctrine , during the whole time of his Preaching . p. 277. SECT . XIII . Of the Second Year of the Preaching of JESUS . p. 289. Discourse 15. Of the Excellency , 〈◊〉 , Reasonableness and Advantages of bearing CHRIST's Yoke , and living according to his Institution . p. 295. Discourse 16. Of Certainty of 〈◊〉 . p. 313. SECT . XIV . Of the Third Year of the Preaching of JESUS . p. 319. Discourse 17. Of Scandal , or Giving and taking Offence . p. 328. Discourse 18. Of the Causes and Manner of the Divine Judgments . p. 335. SECT . XV. Of the Accidents happening from the Death of Lazarus , until the Death and Burial of JESUS . p. 345. Considerations of some preparatory Accidents before the entrance of JESUS into his Passion . p. 357. Considerations upon the Washing of the Disciples feet by JESUS , and his Sermon of 〈◊〉 . p. 363. Discourse 19. Of the Institution and Reception of the Holy Sacrament of the Lord's Supper . p. 369. Considerations upon the Accidents happening on the Vespers of the Passion . p. 383. Considerations upon the Scourging and other Accidents happening from the Apprehension till the Crucifixion of JESUS . p. 389. Discourse 20. Of Death , and the due manner of Preparation to it . p. 397. Considerations upon the Crucifixion of the Holy JESUS . p. 411. SECT . XVI . Of the Resurrection and Ascension of JESUS . p. 419. Considerations upon the Accidents happening in the interval after the Death of the Holy JESUS , until his Resurrection . p. 423. THE PREFACE . 1. CHRISTIAN Religion hath so many exterior advantages to its Reputation and Advancement , from the Author and from the Ministers , from the fountain of its Origination and the chanels of Conveyance , ( GOD being the Author , the Word incarnate being the great Doctor and Preacher of it , his Life and Death being its Consignation , the Holy Spirit being the great Argument and demonstration of it , and the Apostles the Organs and Conduits of its dissemination ) that it were glorious beyond all opposition and disparagement , though we should not consider the Excellency of its Matter , and the Certainty of its Probation , and the Efficacy of its Power , and the Perfection and rare accomplishment of its Design . But I consider that Christianity is therefore very little understood , because it is reproached upon that pretence which its very being and design does infinitely confute . It is esteemed to be a Religion contrary in its Principles or in its Precepts to that wisdom * whereby the World is governed , and Common-wealths increase , and Greatness is acquired , and Kings go to war , and our ends of Interest are served and promoted ; and that it is an Institution so wholly in order to another World , that it does not at all communicate with this , neither in its End nor in its Discourses , neither in the Policy nor in the Philosophy : and therefore as the Doctrine of the Cross was entertained at first in scorn by the Greeks , in offence and indignation by the Jews ; so is the whole Systeme and collective Body of Christian Philosophy esteemed imprudent by the Politicks of the world , and flat and irrational by some men of excellent wit and submile discourse ; who , because the permissions and dictates of natural , true and essential Reason are at no hand to be contradicted by any superinduced Discipline , think , that whatsoever seems contrary to their Reason is also violent to our Nature , and offers indeed a good to us , but by ways unnatural and unreasonable . And I think they are very great strangers to the present affairs and perswasions of the World , who know not that Christianity is very much undervalued upon this principle , men insensibly becoming unchristian , because they are perswaded that much of the Greatness of the World is contradicted by the Religion . But certainly no mistake can be greater . For the Holy Jesus by his Doctrine did instruct the Understandings of men , made their Appetites more obedient , their Reason better principled , and argumentative with less deception , their Wills apter for noble choices , their Governments more prudent , their present Felicities greater , their hopes more excellent , and that duration which was intended to them by their Creator he made manifest to be a state of glory : and all this was to be done and obtained respectively by the ways of Reason and Nature , such as God gave to Man then when at first he designed him to a noble and an immortal condition ; the Christian Law being , for the substance of it , nothing but the * restitution and perfection of the Law of Nature . And this I shall represent in all the parts of its natural progression , and I intend it not only as a Preface to the following Books , but for an Introduction and Invitation to the whole Religion . 2. For God when he made the first emanations of his eternal Being , and created Man as the End of all his productions here below , designed him to an End such as himself was pleased to chuse for him , and gave him abilities proportionable to attain that End. God gave Man a reasonable and an intelligent nature . And to this noble Nature he designed as noble an End ; he intended Man should live well and happily , in proportion to his appetites , and in the reasonable doing and enjoying those good things which God made him naturally to desire . For since God gave him proper and peculiar Appetites with proportion to their own objects , and gave him Reason and abilities , not only to perceive the sapidness and relish of those objects , but also to make reflex acts upon such perceptions , and to perceive that he did perceive , which was a rare instrument of pleasure and pain respectively ; it is but reasonable to think , that God , who created him in mercy , did not only proportion a Being to his nature , but did also provide satisfaction for all those Appetites and desires which himself had created and put into him . For if he had not , then the Being of a man had been nothing but a state of perpetual Affliction , and the creation of men had been the greatest Unmercifulness in the world , disproportionate objects being mere instances of affliction , and those unsatisfied appetites nothing else but instruments of torment . 3. Therefore , that this intendment of God and Nature should be effected , that is , that Man should become happy , it is naturally necessary , that all his regular appetites should have an object appointed them , in the fruition of which Felicity must consist . Because nothing is Felicity , but when what was reasonably or orderly desired is possessed : for the having what is not desired , or the wanting of what we desired , or the desiring what we should not , are the several constituent parts of Infelicity ; and it can have no other constitution . 4. Now the first Appetite Man had in order to his great End was , to be as perfect as he could , that is , to be as like * the best thing he knew as his nature and condition would permit . And although by Adam's sancy and affection to his Wife , and by God's appointing fruit for him , we see the lower Appetites were first provided for : yet the first Appetite which Man had , as he distinguishes from lower creatures , was to be like God , ( for by that the Devil tempted him ; ) and in order to that he had naturally sufficient instruments and abilities . For although by being abused with the Devil's sophistry he chose an incompetent instrument ; yet because it is naturally certain , that Love is the greatest assimilation of the object and the faculty , Adam by loving God might very well approach nearer him according as he could . And it was natural to Adam to love God , who was his Father , his Creator , the fountain of all good to him , and of excellency in himself ; and whatsoever is understood to be such , it is as natural for us to love , and we do it for the same reasons , for which we love any thing else ; and we cannot love for any other reason , but for one or both these in their proportion apprehended . 5. But because God is not only excellent and good , but by being supreme Lord hath power to give us what Laws he pleases , Obedience to his Laws therefore becomes naturally , but consequently , necessary , when God decrees them , because he does make himself an enemy to all Rebels and disobedient sons , by affixing penalties to the transgressors : And therefore Disobedience is naturally inconsistent , not only with love to our selves , because it brings afflictions upon us , but with love to our supreme Law-giver : it is contrary to the natural love we bear to God so understood , because it makes him our enemy , whom naturally and reasonably we cannot but love ; and therefore also opposite to the first Appetite of Man , which is to be like God , in order to which we have naturally no instrument but Love , and the consequents of Love. 6. And this is not at all to be contradicted by a pretence that a man does not naturally know there is a GOD. Because by the same instrument by which we know that the World began , or that there was a first man , by the same we know that there is a GOD , and that he also knew it too , and conversed with that God , and received Laws from him . For if we discourse of Man , and the Law of Nature , and the first Appetites , and the first Reasons abstractedly , and in their own complexions , and without all their relations and provisions , we discourse jejunely , and falsely , and unprofitably . For as Man did not come by chance , nor by himself , but from the universal Cause : so we know that this universal Cause did do all that was necessary for him in order to the End he appointed him . And therefore to begin the history of a Man's Reason , and the philosophy of his Nature , it is not necessary for us to place him there where without the consideration of a * GOD , or Society , or Law , or Order , he is to be placed , that is , in the state of a thing rather than a person ; but God by Revelations and Scriptures having helped us with Propositions and parts of story relating Man's first and real condition , from thence we can take the surest account , and make the most perfect derivation of Propositions . 7. From this first Appetite of Man to be like God , and the first natural instrument of it , Love , descend all the first obligations of Religion . In which there are some parts more immediately and naturally expressive , others by superinduction and positive command . Natural Religion I call such actions which either are proper to the nature of the thing we worship , ( such as are giving praises to him , and speaking excellent things of him , and praying to him for such things as we need , and a readiness to obey him in whatsoever he commands : ) or else such as are expressions proportionate to our natures that make them ; that is , giving to God the best things we have , and by which we can declare our esteem of his honour and excellency ; assigning some portion of our time , of our estate , the labours of our persons , the increase of our store , * First fruits , Sacrifices , Oblations , and Tithes ; which therefore God rewards , because he hath allowed to our natures no other instruments of doing him honour , but by giving to him in some manner , which we believe honourable and apt , the best thing we have . 8. The next Appetite a man hath is , to beget one like himself , God having implanted that appetite into Man for the propagation of mankind , and given it as his first Blessing and permission : It is not good for man to be alone ; and , Increase and multiply . And * Artemidorus had something of this doctrine , when he reckons these two Laws of Nature , Deum colere , Mulieribus vinci , To worship God , and To be overcome by women , in proportion to his two first Appetites of Nature , To be like God , and To have another like himself . This Appetite God only made regular by his first provisions of satisfaction . He gave to Man a Woman for a Wife , for the companion of his sorrows , for the instrument of multiplication ; and yet provided him but of one , and intimated he should have no more : which we do not only know by an after-revelation , the Holy Jesus having declared it to have been God's purpose , but Adam himself understood it , as appears by his first discourses at the entertainment of his new Bride . And although there were permissions afterward of Polygamy , yet there might have been a greater pretence of necessity at first , because of enlarging and multiplying fountains rather than chanels ; and three or four at first would have enlarged mankind by greater proportion than many more afterwards ; little distances near the Centre make greater and larger figures than when they part near the fringes of the Circle : and therefore those after-permissions were to avoid a greater evil , not a hallowing of the licence , but a reproach of their infirmity . And certainly the multiplication of Wives is contrariant to that design of love and endearment which God intended at first between Man and Wife . — Connubia mille : Non illis generis nexus , non pignora curae , Sed numero languet pietas — And amongst them that have many Wives , the relation and necessitude is tristing and loose , and they are all equally contemptible ; because the mind entertains no loves or union where the object is multiplied , and the act unfixed and distracted . So that this having a great commodity in order to Man 's great End , that is , of living well and happily , seems to be intended by God in the nature of things and instruments natural and reasonable towards Man's End ; and therefore to be a Law , if not natural , yet at least positive and superinduced at first , in order to Man 's proper End. However , by the provision which God made for satisfaction of this Appetite of Nature , all those actions which deflect and erre from the order of this End are unnatural and inordinate , and not permitted by the concession of God , nor the order of the thing ; but such actions only which naturally produce the end of this provision and satisfaction are natural , regular , and good . 9. But by this means Man grew into a Society and a Family , and having productions of his own kind , which he naturally desired , and therefore loved , he was consequently obliged to assist them in order to their End , that they might become like him , that is , perfect men , and brought up to the same state : and they also by being at first impotent , and for ever after * beneficiaries and obliged persons , are for the present subject to their Parents , and for ever after bound to duty ; because there is nothing which they can do that can directly produce so great a benefit to the Parents , as they have to the Children . From hence naturally descend all those mutual Obligations between Parents and Children , which are instruments of Protection and benefit on the one side , and Duty and obedience on the other ; and all these to be expressed according as either of their necessities shall require , or any stipulation or contract shall appoint , or shall be superinduced by any positive Laws of God or Man. 10. In natural descent of the Generations of Man this one first Family was multiplied so much , that for conveniency they were forced to divide their dwellings ; and this they did by Families especially , the great Father being the Major-domo to all his minors . And this division of dwellings , although it kept the same form and power in the several Families which were in the original , yet it introduced some new necessities , which although they varied in the instance , yet were to be determined by such instruments of Reason which were given to us at first upon foresight of the publick necessities of the World. And when the Families came to be divided , that their common Parent being extinct , no Master of a Family had power over another Master ; the rights of such men and their natural power became equal , because there was nothing to distinguish them , and because they might do equal injury , and invade each other's possessions , and disturb their peace , and surprise their liberty . And so also was their power of doing benefit equal , though not the same in kind : But God , who made Man a sociable creature , because he knew it was not good for him to be alone , so dispensed the abilities and possibilities of doing good , that in something or other every man might need or be benefited by * every man. Therefore that they might pursue the end of Nature , and their own appetites of living well and happily , they were forced to consent to such Contracts which might secure and supply to every one those good things without which he could not live happily . Both the Appetites , the Irascible and the Concupiscible , fear of evil , and desire of benefit , were the sufficient endearments of Contracts , of Societies , and Republicks . And upon this stock were decreed and hallowed all those Propositions , without which Bodies politick and Societies of men cannot be happy . And in the transaction of these , many accidents daily happening , it grew still reasonable , that is , necessary to the End of living happily , that all those after-Obligations should be observed with the proportion of the same faith and endearment which bound the first Contracts . For though the natural Law be always the same , yet some parts of it are primely necessary , others by supposition and accident ; and both are of the same necessity , that is , equally necessary in the several cases . Thus , to obey a King is as necessary and naturally reasonable as to obey a Father , that is , supposing there be a King , as it is certain naturally a man cannot be , but a Father must be supposed . If it be made necessary that I promise , it is also necessary that I perform it ; for else I shall return to that inconvenience which I sought to avoid when I made the Promise : and though the instance be very far removed from the first necessities and accidents of our prime being and production ; yet the reason still pursues us , and natural Reason reaches up to the very last minutes , and orders the most remote particulars of our well-being . 11. Thus , Not to Steal , Not to commit Adultery , Not to kill , are very reasonable prosecutions of the great End of Nature , of living well and happily : But when a man is said to steal , when to be a Murtherer , when to be Incestuous , the natural Law doth not teach in all cases ; but when the superinduced Constitution hath determined the particular Law , by natural Reason we are obliged to observe it : because though the Civil power makes the instance , and determines the particular ; yet right Reason makes the Sanction , and passes the Obligation . The Law of Nature makes the major Proposition ; but the Civil Constitution , or any superinduced Law , makes the Assumption in a practical Syllogism . To kill is not Murther ; but to kill such persons whom I ought not . It was not Murther among the Jews to kill a man-slayer before he entred a City of Refuge : to kill the same man after his entry , was . Among the Romans , to kill an Adulteress or a Ravisher in the act was lawful ; with us it is Murther . Murther , and Incest , and Theft , always were unlawful ; but the same actions were not always the same crimes . And it is just with these as with Disobedience , which was ever criminal ; but the same thing was not estimated to be Disobedience , nor indeed could any thing be so , till the Sanction of a Superior had given the instance of Obedience . So for Theft : To catch Fish in rivers , or Deer , or Pigeons , when they were esteemed ferae naturae , of a wild condition , and so primo 〈◊〉 , was lawful ; just as to take or kill Badgers or Foxes , and Bevers , and Lions : but when the Laws had appropriated Rivers , and divided Shores , and imparked Deer , and housed Pigeons , it became Theft to take them without leave . To despoil the Egyptians was not Theft , when God , who is the Lord of all possessions , had bidden the Israelites : but to do so now were the breach of the natural Law , and of a Divine Commandment . For the natural Law ( I said ) is eternal in the Sanction , but variable in the instance and the expression . And indeed the Laws of Nature are very few : They were but two at first , and but two at last , when the great change was made from Families to Kingdoms . The first is , to do duty to God : The second is , to do to our selves and our Neighbours , that is , to our neighbours as to our selves , all those actions which naturally , reasonably , or by institution or emergent necessity are in order to a happy life . Our Blessed Saviour reduces all the Law to these two ; 1. Love the Lord with all thy heart , 2. Love thy neighbour as thy self . In which I observe , in verification of my former * discourse , that Love is the first natural bond of Duty to God , and so also it is to our Neighbour . And therefore all entercourse with our neighbour was founded in , and derived from , the two greatest endearments of Love in the world : A man came to have a Neighbour by being a Husband , and a Father . 12. So that still there are but two great natural Laws binding us in our relations to God and Man ; we remaining essentially , and by the very design of creation , obliged to God in all , and to our neighbours in the proportions of equality , [ as thy self ; ] that is , that he be permitted and promoted in the order to his living well and happily , as thou art : for Love being there not an affection , but the duty that results from the first natural bands of Love , which began Neighbourhood , signifies Justice , Equality , and such reasonable proceedings which are in order to our common End of a happy life , and is the same with that other , Whatsoever ye would that men should do to you , do you to them ; and that is certainly the greatest and most effective Love , because it best promotes that excellent End which God designed for our natural perfection . All other particulars are but prosecutions of these two , that is , of the order of Nature : save only that there is a third Law , which is a part of Love too , it is Self-love , and therefore is rather supposed than at the first expressed , because a man is reasonably to be presumed to have in him a sufficient stock of Self-love , to serve the ends of his nature and creation ; and that is , that man demean and use his own body in that decorum which is most orderly and proportionate to his perfective End of a happy life ; which Christian Religion calls [ Sobriety : ] and it is a prohibition of those uncharitable , self-destroying sins of Drunkenness , Gluttony , and inordinate and unreasonable manners of Lust ; destructive of Nature's intendments , or at least no ways promoting them . For it is naturally lawful to satisfie any of these desires , when the desire does not carry the satisfaction beyond the design of Nature , that is , to the violation of health , or that happy living which consists in observing those Contracts which mankind thought necessary to be made in order to the same great End ; unless where God hath superinduced a restraint , making an instance of Sobriety to become an act of Religion , or to pass into an expression of Duty to him : But then it is not a natural , but a Religious Sobriety , and may be instanced in fasting or abstinence from some kinds of meat , or some times or manners of conjugation . These are the three natural Laws described in the Christian Doctrine , that we live , 1. Godly , 2. Soberly , 3. Righteously . And the particulars of the first are ordinarily to be determined by God immediately , or his Vicegerents , and by Reason observing and complying with the accidents of the world , and dispositions of things and persons : the second by the natural order of Nature , by sense , and by experience : and the third by humane contracts and civil Laws . 13. The result of the preceding discourse is this . Man , who was designed by God to a happy life , was fitted with sufficient means to attain that End , so that he might , if he would , be happy ; but he was a free Agent , and so might chuse . And it is possible that Man may fail of his End , and be made miserable , by God , by himself , or by his neighbour ; or by the same persons he may be made happy in the same proportions , as they relate to him . If God be angry or disobeyed , he becomes our enemy , and so we fail : If our Neighbour be injured or impeded in the direct order to his happy living , he hath equal right against us as we against him , and so we fail that way : An dif I be intemperate , I grow sick and worsted in some Faculty , and so I am unhappy in my self . But if I obey God , and do right to my Neighbour , and confine my self within the order and design of Nature , I am secured in all ends of Blessing in which I can be assisted by these three , that is , by all my relatives ; there being no End of man designed by God in order to his Happiness , to which these are not proper and sufficient instruments . Man can have no other relations , no other discourses , no other regular appetites , but what are served and satisfied by Religion , by Sobriety , and by Justice . There is nothing whereby we can relate to any person , who can hurt us , or do us benefit , but is provided for in these three . These therefore are all , and these are sufficient . 14. But now it is to be enquired how these become Laws obliging us to sin if we transgress , even before any positive Law of God be superinduced : for else , how can it be a natural Law , that is , a Law obliging all Nations and all persons , even such who have had no intercourse with God by way of special revelation , and have lost all memory of tradition ? For either such persons , whatsoever they do , shall obtain that End which God designed for them in their nature , that is , a happy life according to the duration of an immortal nature : or else they shall perish for prevaricating of these Laws . And yet if they were no Laws to them , and decreed and made sacred by sanction , promulgation and appendent penalties , they could not so oblige them as to become the Rule of Vertue or Vice. 15. When God gave us natural Reason , that is , sufficient ability to do all that should be necessary to live well and happily , he also knew that some Appetites might be irregular , just as some stomachs would be sick , and some eyes blind ; and a man being a voluntary Agent might chuse an evil with as little reason as the Angels of darkness did , that is , they might do unreasonably because they would do so ; and then a man's Understanding should serve him but as an instrument of mischief , and his Will carry him on to it with a blind and impotent desire , and then the beauteous order of creatures would be discomposed by unreasonable and unconsidering or evil persons . And therefore it was most necessary that Man should have his appetites 〈◊〉 within the designs of Nature , and the order to his End ; for a Will without the restraint of a superior power , or a perfect Understanding , is like a knife in a child's hand , as apt for mischief as for use . Therefore it pleased God to bind man by the signature of Laws to observe those great natural reasons , without which man could not arrive at the great End of God's designing , that is , he could not live well and happily . God therefore made it the first Law to love him , and , which is all one , to worship him , to speak honour of him , and to express it in all our ways , the chief whereof is Obedience . And this we find in the instance of that positive Precept which God gave to Adam , and which was nothing but a particular of the great general . But in this there is little scruple , because it is not imaginable that God would in any period of time not take care that himself be honoured , his Glory being the very end why he made Man ; and therefore it must be certain , that this did at the very first pass into a Law. 16. But concerning this and other things , which are usually called natural Laws , I consider , that the things themselves were such , that the doing them was therefore declared to be a Law , because the not doing them did certainly bring a punishment proportionable to the crime , that is , a just deficiency from the End of creation , from a good and happy life ; 2. And also a punishment of a guilty Conscience : which I do not understand to be a 〈◊〉 of Hell , or of any supervening penalty , unless the Conscience be accidentally instructed into such fears by experience or revelation ; but it is a malum in genere Rationis , a disease or evil of the Reasonable faculty : that , as there is a rare content in the discourses of Reason , there is a satisfaction , an acquiescency like that of creatures in their proper place and definite actions and competent perfections ; so in prevaricating the natural Law there is a dissatisfaction , a disease , a removing out of the place , an unquietness of spirit , even when there is no monitor or observer . Adeo facinora atque flagitia sua ipsi quoque in supplicium verterant . Neque frustra 〈◊〉 [ Plato ] sapientiae firmare solitus est , si 〈◊〉 Tyrannorum mentes , posse aspici laniatus & 〈◊〉 , quando ut corpora verberibus , ita saevitia , libidine , malis consultis animus dilaceretur , said a Tacitus out of b Plato , whose words are ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is naturally certain , that the Cruelty of Tyrants torments themselves , and is a hook in their nostrils , and a * scourge to their spirit ; and the pungency of forbidden Lust is truly a thorn in the flesh , full of anguish and secret vexation . Quid , demens , manifesta negas ? En pectus inustae Deformant maculae , vitiisque inolevit imago , said Claudian of Rusinus . And it is certain to us , and verified by the experience and observation of all wise Nations , though not naturally demonstrable , that this secret punishment is sharpned and promoted in degrees by the hand of Heaven , the finger of the same hand that writ the Law in our Understandings . 17. But the prevarications of the natural Law have also their portion of a special punishment , besides the scourge of an unquiet spirit . The man that disturbs his neighbour's rest meets with disturbances himself : and since I have naturally no more power over my neighbour than he hath over me , ( unless he descended naturally from me ) he hath an equal priviledge to defend himself , and to secure his quiet by disturbing the order of my happy living , as I do his . And this equal permission is certainly so great a sanction and signature of the law of Justice , that in the just proportion of my receding from the reasonable prosecution of my End , in the same proportion and degree my own Infelicity is become certain ; and this in several degrees up to the loss of all , that is , of Life it self : for where no farther duration or differing state is known , there Death is ordinarily esteemed the greatest infelicity ; where something beyond it is known , there also it is known that such prevarication makes that farther duration to be unhappy . So that an affront is naturally punished by an affront , the loss of a tooth with the loss of a tooth , of an eye with an eye , the violent taking away of another man's goods by the losing my own . For I am liable to as great an evil as I infer , and naturally he is not unjust that inflicts it . And he that is drunk is a fool or a mad-man for the time , and that is his punishment , and declares the law and the sin : and so in proportions to the transgressions of sobriety . But when the first of the natural laws is violated , that is , God is disobeyed or dishonoured , or when the greatest of natural evils is done to our Neighbour , then Death became the penalty : to the first , in the first period of the World ; to the second , at the restitution of the World , that is , at the beginning of the second period . He that did attempt to kill , from the beginning of Ages might have been resisted and killed , if the assaulted could not else be safe ; but he that killed actually , as Cain did , could not be killed himself , till the Law was made in Noah's time , because there was no person living that had equal power on him , and had been naturally injured : while the thing was doing , the assailant and the assailed had equal power ; but when it was done , and one was killed , he that had the power or right of killing his murtherer , is now dead , and his power is extinguished with the man. But after the Floud the power was put into the hand of some trusted person , who was to take the forfeiture . And thus I conceive these natural reasons in order to their proper end became Laws , and bound fast by the band of annexed and consequent penalties : Metum prorsus & noxam conscientiae pro foedere haberi , said Tacitus . And that fully explains my sence . 18. And thus Death was brought into the world ; not by every prevarication of any of the Laws , by any instance of unreasonableness : 〈◊〉 in proportion to the evil of the action would be the evil of the suffering , which in all cases would not arrive at death ; as every injury , every intemperance should not have been capital . But some things were made evil by a superinduced prohibition , as eating one kinde of fruit ; some things were evil by inordination : the first was morally evil , the second was evil naturally . Now the first sort brought in death by a prime sanction ; the second , by degrees and variety of accident . For every disobedience and transgression of that Law which God made as the instance of our doing him honour and obedience , is an integral violation of all the band between him and us ; it does not grow in degrees according to the instance and subject matter ; for it is as great a disobedience to eat when he hath forbidden us , as to offer to climb to Heaven with an ambitious Tower. And therefore it is but reasonable for us to fear , and just in him to make us at once suffer Death , which is the greatest of natural evils , for disobeying him . To which Death we may arrive by degrees , in doing actions against the reasonableness of Sobriety and Justice , but cannot arrive by degrees of Disobedience to God , or Irreligion ; because every such act deserves the worst of things , but the other naturally deserves no greater evil than the proportion of their own inordination , till God by a superinduced Law hath made them also to become acts of Disobedience as well as Inordination , that is , morally evil , as well as naturally : For by the Law ( saith S. Paul ) sin became exceeding sinful , that is , had a new degree of obliquity added to it . But this was not at first . For therefore ( saith S. Paul ) Before , or until , the Law sin was in the world ; but sin is not imputed when there is no Law : meaning , that those sins which were forbidden by Moses's Law were actually in the manners of men and the customs of the world , but they were not imputed , that is , to such personal punishments and consequent evils which afterwards those sins did introduce ; because those sins which were only evil by inordination , and discomposure of the order of man's end of living happily , were made unlawful upon no other stock , but that God would have man to live happily , and therefore gave him Reason to effect that end ; and if a man became unreasonable , and did things contrary to his end , it was impossible for him to be happy , that is , he should be miserable in proportion . But in that degree and manner of evil they were imputed ; and that was sanction enough to raise natural Reason up to the constitution of a Law. 19. Thirdly , The Law of Nature being thus decreed and made obligatory was a sufficient instrument of making man happy , that is , in producing the end of his Creation . But as Adam had evil discourses and irregular appetites before he fell , ( for they made him fall ) and as the Angels , who had no Original sin , yet they chose evil at the first , when it was wholly arbitrary in them to do so or otherwise ; so did Man. God made man upright , and he sought out many inventions . Some men were Ambitious , and by incompetent means would make their brethren to be their servants ; some were Covetous , and would usurp that which by an earlier distinction had passed into private possession : and then they made new principles , and new discourses , such which were reasonable in order to their private indirect ends , but not to the publick benefit , and therefore would prove unreasonable and mischievous to themselves at last . 20. And when once they broke the order of creation , it is easie to understand by what necessities of consequence they ran into many sins and irrational proceedings . AElian tells of a Nation who had a Law binding them to beat their Parents to death with clubs , when they lived to a decrepit and unprofitable age . The Persian Magi mingled with their Mothers and all their nearest relatives . And by a Law of the Venetians ( says Bodinus ) a Son in banishment was redeemed from the sentence , if he killed his banished Father . And in Homer's time there were a sort of Pirats who professed Robbing , and did account it honourable . But the great prevarications of the Laws of Nature were in the first Commandment ; when the tradition concerning God was derived by a long line , and there were no visible remonstrances of an extraordinary power , they were quickly brought to believe that he whom they saw not was not at all , especially being prompted to it by Pride , Tyranny , and a loose imperious spirit . Others 〈◊〉 to low opinions concerning God , and made such as they list of their own ; and they were like to be strange Gods which were of Man's making . When Man either maliciously or carelesly became unreasonable in the things that concerned God , God was pleased to * give him over to a reprobate mind , that is , an unreasonable understanding , and false principles concerning himself and his Neighbour , that his sin against the natural Law might become its own punishment , by discomposing his natural happiness . Atheism and Idolatry brought in all unnatural Lusts , and many unreasonable Injustices . And this we learn from S. Paul : As they did not like to retain God in their knowledge , God gave them over to a reprobate mind , to do those things which are not convenient , that is , incongruities towards the end of their creation ; and so they became full of unrighteousness , lust , covetousness , malice , envy , strise , and murther , disobedient to parents , breakers of Covenants , unnatural in their affections , and in their passions : and all this was the consequent of breaking the first natural Law. They changed the truth of God into a lie : For this cause God gave them up unto vile affections . 21. Now God , who takes more care for the good of man than man does 〈◊〉 his own , did not only imprint these Laws in the hearts and understandings of man , but did also take care to make this light shine clear enough to walk by , by adopting some instances of the natural Laws into Religion . Thus the Law against Murther became a part of Religion in the time of Noah ; and some other things were then added concerning worshipping God , against Idolatry , and against unnatural and impure Mixtures . Sometimes God superadded Judgments , as to the 23000. Assyrians for Fornication . For although these punishments were not threatned to the crime in the sanction and expression of any definite Law , and it could not naturally arrive to it by its inordination ; yet it was as agreeable to the Divine Justice to inflict it , as to inflict the pains of Hell upon evil livers , who yet had not any revelation of such intolerable danger : for it was sufficient that God had made such crimes to be against their very Nature ; and they who will do violence to their Nature , to do themselves hurt , and to displease God , deserve to lose the title to all those good things which God was pleased to design for man's final condition . And because it grew habitual , customary , and of innocent reputation , it pleased God to call this precept out of the darkness , whither their evil customs and false discourses had put it , and by such an extraregular , but very signal , punishment to re-mind them , that the natural permissions of Concubinate were only confined to the ends of mankind , and were hallowed only by the Faith and the design of Marriage . And this was signified by S. Paul in these words . They that sin without the Law shall also perish without the Law ; that is , by such Judgments which God hath inflicted on evil livers in several periods of the world , irregularly indeed , not signified in kind , but yet sent into the world with designs of a great mercy , that the ignorances and prevarications and partial abolitions of the natural Law might be cured and restored , and by the dispersion of prejudices the state of natural Reason be redintegrate . 22. Whatsoever was besides this , was accidental and emergent . Such as were the Discourses of wise men , which God raised up in several Countreys and Ages , as Job , and Eliphaz , and Bildad , and those of the families of the Patriarchs dispersed into several countreys ; and constant Tradition in some noble and more eminent descents . And yet all this was so little and imperfect , not in it self , but in respect of the thick cloud man had drawn before his Understanding , that darkness covered the face of the earth in a great proportion . Almost all the World were Idolaters : and when they had broken the first of the natural Laws , the breach of the other was not only naturally consequent , but also by Divine judgment it descended infallibly . And yet God , pitying mankind , did not only still continue the former remedies , and added blessings , giving them 〈◊〉 seasons , and filling their hearts with food and gladness , so leaving the Nations without excuse ; but also made a very noble change in the world : For having chosen an excellent Family , the Fathers of which lived exactly according to the natural Law , and with observation of those few superadded Precepts , in which God did specificate their prime Duty , having swelled that Family to a great Nation , and given them possession of an excellent Land , which God took from seven Nations , because they were egregious violators of the natural Law , he was pleased to make a very great restitution and declaration of the natural Law in many instances of Religion and Justice , which he framed into positive Precepts , and adopted them into the family of the first original instances , making them as necessary in the particulars as they were in the primary obligation : but the instances were such , whereof some did relate only to the present constitution of the Commonwealth ; others to such universal Contracts which obliged all the World , by reason of the equal necessity of all mankind to admit them . And these himself writ on Tables of stone , and dressed up their Nation into a body politick by an excellent System of politick Laws , and adorned it with a rare Religion , and left this Nation as a piece of leven in a mass of dow , not only to do honour to God , and happiness to themselves , by those instruments which he had now very much explicated , but also to transmit the same reasonable Propositions into other Nations : and he therefore multiplied them to a great necessity of a dispersion , that they might serve the ends of God and of the natural Law by their ambulatory life and their numerous disseminations . And this was it which S. Paul 〈◊〉 , The Law was added because of transgression : meaning , that because men did transgress the natural , God brought Moses's Law into the world , to be as a strand to the inundation of Impiety . And thus the world stood , till the fulness of time was come : for so we are taught by the Apostle , [ The Law was added because of transgression ; ] but the date of this was to expire at a certain period , it was added to serve but [ till the seed should come to whom the Promise was made . ] 23. For because Moses's Law was but an imperfect explication of the natural ; there being divers parts of the three Laws of Nature not at all explicated by that Covenant , not the religion of Prayers , not the reasonableness of Temperance and Sobriety in Opinion and Diet , and in the more noble instances of Humanity and doing benefit it was so short that , as S. Paul says , The Law could not make the comers thereunto perfect ; and , which was most of all considerable , it was confined to a Nation , and the other parts of mankind had made so little use of the Records of that Nation , that all the world was placed in darkness , and sate in the 〈◊〉 of death : Therefore it was that in great mercy God sent his Son , a light to lighten the Gentiles , and the glory of the people Israel ; to instruct those , and consummate these ; that the imperfection of the one and the mere darkness of the other might be illustrated by the Sun of Righteousness . And this was by restoring the Light of Nature , ( which they by evil Customs and 〈◊〉 Principles and evil Laws had obscured ) by restoring Man to the liberty of his spirit , by freeing him from the slavery of Sin , under which they were so lost and oppressed , that all their discourses and conclusions , some of their moral Philosophy , and all their habitual practices , were but servants of sin , and made to cooperate to that end , not which God intended as perfective of humane nature , but which the Devil and vicious persons superinduced to serve little ends and irregular , and to destroy the greater . 24. For certain it is , Christianity is nothing else but the most perfect design that ever was to make a man be happy in his whole capacity : and as the Law was to the Jews , so was Philosophy to the Gentiles , a Schoolmaster to bring them to Christ , to teach them the rudiments of Happiness , and the first and lowest things of Reason ; that when Christ was come , all mankind might become perfect , that is , be made regular in their Appetites , wise in their Understandings , assisted in their Duties , directed to and instructed in their great Ends. And this is that which the Apostle calls [ being perfect men in Christ Jesus , ] perfect in all the intendments of nature , and in all the designs of God. And this was brought to pass by discovering , and restoring , and improving the Law of Nature , and by turning it all into Religion . 25. For the natural Law being a sufficient and a proportionate instrument and means to bring a man to the End designed in his creation , and this Law being eternal and unalterable , ( for it ought to be as lasting and as unchangeable as the nature it self , so long as it was capable of a Law ) it was not imaginable that the body of any Law should make a new Morality , new rules , and general proportions , either of Justice , or Religion , or Temperance , or Felicity ; the essential parts of all these consisting in natural proportions and means toward the consummation of man's last End , which was first intended , and is always the same . It is as if there were a new truth in an essential and a necessary Proposition . For although the instances may vary , there can be no new Justice , no new Temperance , no new relations , proper and natural relations and intercourses , between God and us , but what always were in Praises and Prayers , in adoration and honour , and in the symbolical expressions of God's glory and our needs . 26. Hence it comes that that which is the most obvious and notorious appellative of the Law of Nature , ( that it is a Law written in our hearts ) was also recounted as one of the glories and excellencies of Christianity . Plutarch saying , that Kings ought to be governed by Laws , explains himself , that this Law must be * a word , not written in Books and Tables , but dwelling in the Mind , a living rule , the 〈◊〉 guide of their manners , and monitors of their life . And this was the same which S. Paul expresses to be the guide of the Gentiles , that is , of all men naturally . The Gentiles , which have not the Law , do by nature the things contained in the Law ; which shews the work of the Law written in their hearts . And that we may see it was the Law of Nature that returned in the Sanctions of Christianity ; God declares that in the constitution of this Law he would take no other course than at first , that is , he would write them in the hearts of men : indeed with a new style , with a quill taken from the wings of the holy Dove ; the Spirit of God was to be the great Engraver and the Scribe of the New Covenant , but the Hearts of men should be the Tables . For this is the Covenant that I will make with them after those days , saith the Lord ; I will put my laws into their hearts , and into their minds will I write them : And their sins and their iniquities will I remember no more : That is , I will provide a means to expiate all the iniquities of man , and restore him to the condition of his first creation , putting him into the same order towards Felicity which I first designed to him , and that also by the same instruments . Now I consider , that the Spirit of God took very great care , that all the Records of the Law of Jesus should be carefully kept and transmitted to posterity in Books and Sermons , which being an act of providence and mercy , was a provision , lest they should be lost or mistaken , as they were formerly , when God writ some of them in Tables of stone for the use of the sons of Israel , and all of them in the first Tables of Nature with the 〈◊〉 of Creation , as now he did in the new creature by the singer of the Spirit . But then writing them in the Tables of our minds ( besides the other , ) can mean nothing but placing them there where they were before , and from whence we blotted them by the mixtures of impure principles and discourses . But I descend to particular and more minute considerations . 27. The Laws of Nature either are bands of Religion , Justice , or Sobriety . Now I consider concerning Religion , that when-ever God hath made any particular Precepts to a Family , as to Abraham's , or to a single Person , as to the man of Judah prophesying against the Altar of Bethel , or to a Nation , as to the Jews at Sinai , or to all Mankind , as to the world descending from Noah ; it was nothing else but a trial or an instance of our Obedience , a particular prosecution of the Law of Nature , whereby we are obliged to do honour to God , which was to be done by such expressions which are natural entercourses between God and us , or such as he hath made to be so . Now in Christianity we are wholly left to that manner of prosecuting this first natural Law which is natural and proportionable to the nature of the thing , which the Holy Jesus calls worshipping God in spirit and truth : In spirit ] that is , with our Souls heartily and devoutly , so as to exclude hypocrisie and 〈◊〉 ; and In truth ] that is , without a lie , without vain imaginations and phantastick resemblances of him , which were introduced by the evil customs of the Gentiles , and without such false guises and absurd undecencies , which as they are contrary to man's Reason , so are they contrary to the Glory and reputation of God ; such as was that universal Custom of all Nations of sacrificing in man's bloud , and offering festival lusts and impurities in the solemnities of their Religion ; for these being against the purpose and design of God , and against right Reason , are a Lie , and enemies to the truth of a natural and proper Religion . The Holy Jesus only commanded us to pray often , and to praise God , to speak honour of his Name , not to use it lightly and vainly , to believe him , to revere the instruments and ministers of Religion , to ask for what we need , to put our trust in God , to worship him , to obey him , and to love him ; for all these are but the expressions of Love. And this is all Christ spake concerning the first natural Law , the Law of Religion . For concerning the Ceremonies or Sacraments which he instituted , they are but few , and they become matter of duty but by accident , as being instruments and rites of consigning those effects and mercies which God sent to the world by the means of this Law , and relate rather to the contract and stipulation which Christ made for us , than to the natural order between Duty and Felicity . 28. Now all these are nothing but what we are taught by natural Reason , that is , what God enabled us to understand to be fit instruments of entercourse between God and us , and what was practised and taught by sober men in all Ages and all Nations , whose Records we have received , ( as I shall remark at the Margent of the several Precepts . ) For to make these appear certainly and naturally necessary there was no more requisite , but that Man should know there was a GOD , that is , an eternal Being , which gave him all that he had or was ; and to know what himself was , that is , indigent and necessitous of himself , needing help of all the Creatures , exposed to accidents and calamity , and 〈◊〉 no ways but by the same hand that made him ; Creation and Conservation , in the Philosophy of all the world , being but the same act continuing and flowing on him from an instant to duration , as a Line from its Mathematical Point . And for this God took sufficient care , for he conversed with Man in the very first in such clear and certain and perceptible transaction , that a man could as certainly know that God was as that Man was . And in all Ages of the world he hath not left himself without witness , but gave such testimonies of himself that were sufficient ; for they did actually perswade all Nations , barbarous and civil , into the belief of a God. And it is but a nicety to consider whether or no that Proposition can be naturally demonstrated . For it was sufficient to all God's purposes and to all Man's , that the Proposition was actually believed ; the instances were therefore sufficient to make faith , because they did it . And a man may remove himself so far 〈◊〉 all the degrees of aptness to believe a Proposition , that nothing shall make them joyn . For if there were a Sect of witty men , that durst not believe their Senses , because they thought them fallible ; it is no wonder if some men should think every Reason reproveable . But in such cases Demonstration is a relative term , and signifies every probation , greater or lesser , which does actually make faith in any Proposition : And in this God hath never been deficient , but hath to all men , that believe him , given sufficient to confirm them ; to those few that believed not , sufficient to reprove them . 29. Now in all these actions of Religion which are naturally consequent to this belief there is no scruple , but in the instance of Faith , which is presented to be an infused Grace , an immission from God , and that for its object it hath principles supernatural , that is , naturally incredible ; and therefore Faith is supposed a Grace above the greatest strength of Reason . But in this I consider , that if we look into all the Sermons of Christ , we shall not easily find any Doctrine that in any sense troubles natural Philosophy , but only that of the Resurrection : ( for I do not think those mystical expressions of plain truths , such as are , [ being born again , eating the flesh of the Son of man , being in the Father , and the Father in him ] to be exceptions in this assertion . ) And although some Gentiles did believe and deliver that article , and particularly Chrysippus , and the Thracians , ( as Mela and Solinus report of them ; ) yet they could not naturally discourse themselves into it , but had it from the imperfect report and opinion of some Jews that dwelt among them : And it was certainly a revelation or a proposition sent into the world by God. But then the believing it is so far from being above or against Nature , that there is nothing in the world more reasonable than to believe any thing which God tells us , or which is told us by a man sent from God with mighty demonstration of his power and veracity . Naturally our bodies cannot rise , that is , there is no natural agent or natural cause sufficient to produce that effect ; but this is an effect of a Divine power : and he hath but a little stock of natural Reason , who cannot conclude that the same power which made us out of nothing , can also restore us to the same condition as well and easily from dust and ashes certainly , as from mere nothing . And in this , and in all the like cases , Faith is a submission of the understanding to the Word of God , and is nothing else but a confessing that God is Truth , and that he is omnipotent , that is , he can do what he will , and he will when he hath once said it . And we are now as ignorant of the essence and nature of forms , and of that which substantially distinguishes Man from Man , or an Angel from an Angel , as we were of the greatest Article of our Religon before it was revealed ; and we shall remain ignorant for ever of many natural things , unless they be revealed ; and unless we knew all the secrets of Philosophy , the mysteries of Nature , and the rules and propositions of all things and all creatures , we are fools , if we say that what we call an Article of Faith , I mean , truly such , is against natural Reason . It may be indeed as much against our natural reasonings , as those reasonings are against truth . But if we remember how great an ignorance dwells upon us all , it will be found the most reasonable thing in the world only to enquire whether God hath revealed any such Proposition ; and then not to say , It is against natural Reason , and therefore an Article of Faith ; but , I am told a truth which I knew not till now , and so my Reason is become instructed into a new Proposition . And although Christ hath given us no new moral Precepts , but such which were essentially and naturally reasonable in order to the End of Man's Creation ; yet we may easily suppose him to teach us many a new Truth which we knew not , and to explicate to us many particulars of that estate which God designed for Man in his first production , but yet did not then declare to him ; and to furnish him with new Revelations , and to signifie the greatness of the designed End , to become so many arguments of indearment to secure his Duty , that is , indeed , to secure his Happiness by the infallible using the instruments of attaining it . 30. This is all I am to say concerning the Precepts of Religion Jesus taught us : he took off those many superinduced Rites which God injoyned to the Jews , and reduced us to the natural Religion , that is , to such expressions of Duty which all wise men and Nations used ; save only that he took away the Rite of sacrificing Beasts , because it was now determined in the great Sacrifice of Himself , which sufficiently and eternally reconciled all the world to God. All the other things , as Prayers , and Adoration , and Eucharist , and Faith in God , are of a natural order and an unalterable expression : And in the nature of the thing there is no other way of address to God than these , no other expression of his Glories and our needs ; both which must for ever be signified . 31. Secondly , Concerning the Second natural Precept , Christian Religion hath also added nothing beyond the first obligation , but explained it all : * Whatsoever ye would men should do to you , do ye so to them , that is the eternal rule of Justice ; and that binds contracts , keeps promises , affirms truth , makes Subjects obedient , and Princes just ; it gives security to Marts and Banks , and introduces an equality of condition upon all the world , save only when an inequality is necessary , that is , in the relations of Government , for the preservation of the * common rights of equal titles and possessions , that there be some common term indued with power , who is to be the Father of all men by an equal provision , that every man's rights be secured by that fear which naturally we shall bear to him , who can and will punish all unreasonable and unjust violations of Property . And concerning this also the Holy Jesus hath added an express Precept , of paying Tribute , and all Caesar's dues , to Caesar : in all other particulars it is necessary that the instances and minutes of Justice be appointed by the Laws and Customs of the several Kingdoms and Republicks . * And therefore it was that Christianity so well combined with the Government of Heathen Princes , because whatsoever was naturally just , or declared so by the Political power , their Religion bound them to observe , making Obedience to be a double duty , a duty both of Justice and Religion : And the societies of Christians growing up from Conventicles to Assemblies , from Assemblies to Societies , introduced no change in the Government , but by little and little turned the Commonwealth into a Church , till the World being Christian , and Justice also being Religion , Obedience to Princes , observation of Laws , honesty in Contracts , faithfulness in promises , gratitude to benefactors , simplicity in discourse , and ingenuity in all pretences and transactions , became the Characterisms of Christian men , and the word of a Christian the greatest solemnity of stipulation in the world . 32. But concerning the general , I consider , that in two very great instances it was remonstrated , that Christianity was the greatest prosecution of natural Justice and equality in the whole world . The one was in an election of an A postle into the place of Judas : when there were two equal Candidates of the same pretension and capacity , the Question was determined by Lots , which naturally was the arbitration in questions whose parts were wholly indifferent ; and as it was used in all times , so it is to this day used with us in many places , where lest there be a disagreement concerning the manner of tithing some creatures , and to prevent unequal arts and unjust practices , they are tithed by lot , and their sortuitous passing through the door of their sold. The other is in the Coenobitick life of the first Christians and Apostles , they had all things in common , which was that state of nature in which men lived charitably and without injustice , before the distinction of dominions and private rights . But from this manner of life they were soon driven by the publick necessity and constitution of affairs . 33. Thirdly , Whatsoever else is in the Christian Law , concerns the natural precept of Sobriety , in which there is some variety and some difficulty . In the matter of 〈◊〉 the Holy Jesus did clearly reduce us to the first institution of Marriage in Paradise , allowing no other mixture but what was first intended in the creation and first sacramental union : and in the instance he so permitted us to the natural Law , that he was pleased to mention no instance of forbidden Lust , but in general and comprehensive terms of Adultery and Fornication : in the other , which are still more unnatural , as their names are concealed and hidden in shame and secrecy , we are to have no instructer but the modesty and order of Nature . 34. As an instance of this Law of Sobriety , Christ superadded the whole doctrine of Humility , which Moses did not , and which seem'd almost to be extinguished in the world ; and it is called by S. Paul , sapere ad sobrietatem , the reasonableness or wisdom of sobriety . And it is all the reason in the world , that a man should think of himself but just as he is . He is deceived that thinks otherwise , and is a fool . And when we consider that Pride makes wars , and causes affronts , and no man loves a proud man , and he loves no man but himself and his flatterers , we shall understand that the Precept of Humility is an excellent art , and a happy instrument towards humane Felicity . And it is no way contradicted by a natural desire of Honour ; it only appoints just and reasonable ways of obtaining it . We are not forbidden to receive Honour ; but to seek it for desigus of pride and complacency , or to make it rest in our hearts . But when the hand of Vertue receives the honour , and transmits it to God from our own head , the desires of Nature are sufficiently satisfied , and nothing of Religion contradicted . And it is certain by all the experience of the world , that in every state and order of men , he that is most humble in proportion to that state is ( if all things else be symbolical ) the most honoured person . For it is very observable , that when God designed man to a good and happy life , as the natural end of his creation , to verifie this , God was pleased to give him objects sufficient and apt to satisfie every appetite ; I say , to satisfie it naturally , not to satisfie those extravagancies which might be accidental , and procured by the irregularity either of Will or Understanding ; not to answer him in all that his desires could extend to , but to satisfie the necessity of every appetite ; all the desires that God made , not all that man should make . For we see even in those appetites which are common to men and beasts , all the needs of Nature and all the ends of creation are served by the taking such proportions of their objects which are ordinate to their end , and which in man we call Temperance , ( not as much as they naturally can : ) such as are mixtures of sexes merely for production of their kind , eating and drinking for needs and hunger . And yet God permitted our appetites to be able to extend beyond the limits of the mere natural design , that God by restraining them , and putting the setters of Laws upon them , might turn natural desires into Sobriety , and Sobriety into Religion , they becoming servants of the Commandment . And now we must not call all those swellings of appetites Natural inclination , nor the satisfaction of such tumours and excrescencies any part of natural felicities : but that which does just cooperate to those ends which perfect humane Nature in order to its proper End. For the appetites of meat , and drink , and pleasures , are but intermedial and instrumental to the End , and are not made for themselves , but first for the End , and then to serve God in the instances of Obedience . And just so is the natural desire of Honour intended to be a spur to Vertue ( for to Vertue only it is naturally consequent , or to natural and political Superiority : ) but to desire it beyond or besides the limit , is the swelling and the disease of the desire . And we can take no rule for its perfect value , but by the strict limits of the natural End , or the superinduced End of Religion in positive restraints . 35. According to this discourse we may best understand , that even the severest precepts of the Christian Law are very consonant to Nature and the first Laws of mankind . Such is the Precept of Self-denial , which is nothing else but a confining the Appetites within the limits of Nature : for there they are permitted , ( except when some greater purpose is to be served than the present answering the particular desire ) and whatsoever is beyond it is not in the natural order to Felicity ; it is no better than an itch , which must be scratched and satisfied , but it is unnatural . But for Martyrdom it self , quitting our goods , losing lands , or any temporal interest , they are now become as reasonable in the present constitution of the world , as taking unpleasant potions , and suffering a member to be cauterized , in sickness or disease . And we see that death is naturally a less evil than a continual torment , and by some not so resented as a great disgrace ; and some persons have chosen it for sanctuary and remedy : And therefore much rather shall it be accounted prudent and reasonable , and agreeable to the most perfect desires of Nature , to exchange a House for a Hundred , a Friend for a Patron , a short Affliction for a lasting Joy , and a temporal Death for an eternal Life . For so the question is stated to us by him that understands it best . True it is , that the suffering of losses , afflictions , and death , is naturally an evil , and therefore no part of a natural Precept , or prime injunction . But when God having commanded instances of Religion , Man will not suffer us to obey God , or will not suffer us to live , then the question is , Which is most agreeable to the most perfect and reasonable desires of Nature , to obey God , or to obey man ; to fear God , or to fear man ; to preserve our bodies , or to preserve our Souls ; to secure a few years of uncertain and troublesome duration , or an eternity of a very glorious condition . Some men reasonably enough chuse to die for considerations lower than that of a happy Eternity ; therefore Death is not such an evil , but that it may in some cases be desired and reasonably chosen , and in some be recompensed at the highest rate of a natural value : And if by accident we happen into an estate in which of necessity one evil or another must be suffered , certainly nothing is more naturally reasonable and eligible than to chuse the least evil ; and when there are two good things propounded to our choice , both which cannot be possessed , nothing is more certainly the object of a prudent choice than the greater good . And therefore when once we understand the question of Suffering , and Self-denial , and Martyrdom to this sence , as all Christians do , and all wise men do , and all Sects of men do in their several perswasions , it is but remembring , that to live happily after this life is more intended to us by God , and is more perfective of humane nature , than to live here with all the prosperity which this state affords ; and it will evidently follow , that when violent men will not let us enter into that condition by the ways of Nature and prime intendment , that is , of natural Religion , Justice , and Sobriety , it is made in that case , and upon that supposition , certainly , naturally and infallibly reasonable to secure the perfective and principal design of our Felicity , though it be by such instruments which are as unpleasant to our senses as are the instruments of our restitution to Health ; since both one and the other in the present conjunction and state of affairs are most proportionable to Reason , because they are so to the present necessity ; not primarily intended to us by God , but superinduced by evil accidents and the violence of men . And we not only find that Socrates suffered death in attestation of a God , though he flattered and discoursed himself into the belief of an immortal reward , De industria consultae aequanimitatis , non de fiducia compertae veritatis ( as Tertullian says of him ; ) but we also find that all men , that believed the Immortality of the Soul firmly and unmoveably , made no scruple of exchanging their life for the preservation of Vertue with the interest of their great hope , for Honour sometimes , and oftentimes for their Countrey . 36. Thus the Holy Jesus perfected and restored the natural Law , and drew it into a System of Propositions , and made them to become of the family of Religion . For God is so zealous to have Man attain to the End to which he first designed him , that those things which he hath put in the natural order to attain that End he hath bound fast upon us , not only by the order of things , by which it was that he that prevaricated did naturally fall short of Felicity , but also by bands of Religion ; he hath now made himself a party and an enemy to those that will be not-happy . Of old , Religion was but one of the natural Laws , and the instances of Religion were distinct from the discourses of Philosophy . Now all the Law of Nature is adopted into Religion , and by our love and duty to God we are tied to do all that is reason ; and the parts of our Religion are but pursuances of the natural relation between God and us : and beyond all this , our natural condition is in all sences improved by the consequents and adherencies of this Religion . For although Nature and Grace are opposite , that is , Nature depraved by evil habits , by ignorance and ungodly customs , is contrary to Grace , that is , to Nature restored by the Gospel , engaged to regular living by new revelations , and assisted by the Spirit ; yet it is observable , that the Law of Nature and the Law of Grace are never opposed . There is a Law of our members , ( saith S. Paul , ) that is , an evil necessity introduced into our appetites by perpetual evil customs , examples and traditions of vanity ; and there is a Law of sin that answers to this : and they differ only as inclination and habit , vicious desires and vicious practices . But then contrary to these are , 〈◊〉 , a Law of my mind , which is the Law of Nature and right Reason , and then the Law of Grace , that is , of Jesus Christ , who perfected and restored the first Law , and by assistances reduced it into a Law of holy living : and these two 〈◊〉 as the other , the one is in order to the other , as 〈◊〉 and growing degrees and capacities are to perfection and consummation . The Law of the mind had been so rased and obliterate , and we by some means or other so disabled from observing it exactly , that until it was turned into the Law of Grace , ( which is a Law of pardoning infirmities , and assisting us in our choices and elections ) we were in a state of deficiency from the perfective state of Man , to which God intended us . 37. Now although God always designed Man to the same state which he hath now revealed by Jesus Christ , yet he told him not of it , and his permissions and licences were then greater , and the Law it self lay closer 〈◊〉 up in the compact body of necessary Propositions in order to so much of his End as was known , or could be supposed . But now , according to the extension of the revelation the Law it self is made wider , that is , more explicit ; and natural Reason is thrust forward into discourses of Charity and benefit , and we tied to do very much good to others , and tied to cooperate to each other's felicity . 38. That the Law of Charity is a Law of Nature , needs no other argument but the consideration of the first constitution of Man. The first instances of Justice or entercourse of man with a second or third person were to such persons towards whom he had the greatest endearments of affection in the world , a 〈◊〉 and Children ; and Justice and Charity at first was the same thing . And it hath obtained in Ages far removed from the first , that Charity is called Righteousness : He hath dispersed and given to the poor ; his righteousness remaineth for ever . And it is certain , Adam could not in any instance be unjust , but he must in the same also be uncharitable ; the band of his first Justice being the ties of love , and all having commenced in love . And our Blessed Lord , restoring all to the intention of the first perfection , expresses it to the same sence , as I formerly observed ; Justice to our Neighbour is , loving him as our selves . For since Justice obliges us to do as we would be done to , as the irascible faculty restrains us 〈◊〉 doing evil for fear of receiving evil , so the concupiscible obliges us to Charity , that our selves may receive good . 39. I shall say nothing concerning the reasonableness of this Precept , but that it concurs rarely with the first reasonable appetite of man , of being like God. Deus est mortali juvare mortalem , 〈◊〉 haec est ad aeternitatem via , said Pliny : and , It is more blessed to give than to receive , ( said our Blessed Saviour : ) And therefore the Commandment of Charity in all its parts is a design not only to reconcile the most miserable person to some participations and sense of felicity , but to make the Charitable man happy ; and whether this be not very agreeable to the desires of an intelligent nature , needs no farther enquiry . And Aristotle asking the Question , whether a man had more need of friends in prosperity or adversity , makes the case equal ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . " When they are in want , they need assistance ; when they are prosperous , they need partners of their felicity , that by communicating their joy to them it may reflect and double upon their spirits . And certain it is , there is no greater felicity in the world , than in the content that results from the emanations of Charity . And this is that which S. John calls the old Commandment , and the new Commandment . It was of old , for it was from the beginning , even in Nature , and to the offices of which our very bodies had an organ and a seat ; for therefore Nature gave to a man bowels and the passion of yerning ; but it grew up into Religion by parts , and was made perfect , and in that degree appropriate to the Law of Jesus Christ. For so the Holy Jesus became our Law-giver , and added many new Precepts over and above what were in the Law of Moses , but not more than was in the Law of Nature . The reason of both is what I have all this while discoursed of : Christ made a more perfect restitution of the Law of Nature than Moses did , and so it became the second Adam to consummate that which began to be less perfect from the prevarication of the first Adam . 40. A particular of the Precept of Charity is forgiving Injuries ; and besides that it hath many superinduced benefits by way of blessing and reward , it relies also upon this natural reason , That a pure and a simple revenge does no way restore man towards the felicity which the injury did interrupt . For Revenge is a doing a simple evil ; and does not in its formality imply reparation : For the mere repeating of our own right is permitted to them that will do it by charitable instruments ; and to secure my self or the publick against the future by positive inflictions upon the injurious , ( if I be not Judge my self ) is also within the moderation of an unblameable defence , ( unless some accidents or circumstances vary the case : ) but forgiving injuries is a separating the malice from the wrong , the transient act from the permanent effect ; and it is certain , the act which is passed cannot be rescinded , the effect may ; and if it cannot , it does no way alleviate the evil of the accident , that I draw him that caused it into as great a misery , since every evil happening in the world is the proper object of pity , which is in some sense afflictive ; and therefore , unless we become unnatural and without bowels , it is most unreasonable that we should encrease our own afflictions by introducing a new misery , and making a new object of pity . All the ends of humane Felicity are secured without Revenge , for without it we are permitted to restore our selves ; and therefore it is against natural Reason to do an evil that no way cooperates towards the proper and perfective End of humane nature . And he is a miserable person whose good is the evil of his neighbour : and he that revenges in many cases does worse than he that did the injury ; in all cases as bad . For if the first injury was an injustice to serve an end of an advantage and real benefit , then my revenge , which is abstracted , and of a consideration separate and distinct from the reparation , is worse ; for I do him evil without doing my self any real good , which he did not , for he received advantage by it . But if the first injury was matter of mere malice without advantage , yet it is no worse than Revenge , for that is just so ; and there is as much phantastick pleasure in doing a spight , as in doing revenge . They are both but like the pleasures of eating coals , and toads , and vipers . And certain it is , if a man upon his private stock could be permitted to revenge , the evil would be immortal . And it is rarely well discoursed by Tyndarus in Euripides ; If the angry Wife shall kill her Husband , the Son shall revenge his Father's death , and kill his Mother , and then the Brother shall kill his Mother's murtherer , and he also will meet with an avenger for killing his Brother . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What end shall there be to such inhumane and sad accidents ? If in this there be injustice , it is against natural Reason ; and , If it be evil , and disorders the felicity and security of Society , it is also against natural Reason . But if it be just , it is a strange Justice that is made up of so many inhumanities . 41. And now if any man pretends specially to Reason , to the ordinate desires and perfections of Nature , and the sober discourses of Philosophy , here is in Christianity , and no-where else , enough to satisfie and inform his Reason , to perfect his Nature , and to reduce to act all the Propositions of an intelligent and wise spirit . And the Holy Ghost is promised and given in our Religion to be an eternal band to keep our Reason from returning to the darknesses of the old creation , and to promote the ends of our natural and proper Felicity . For it is not a vain thing that S. Paul reckons helps , and governments , and healings , to be fruits of the Spirit . For since the two greatest Blessings of the world , personal and political , consist , that in Health , this in * Government , and the ends of humane Felicity are served in nothing greater for the present interval than in these two , Christ did not only enjoyn rare prescriptions of Health , such as are Fasting , Temperance , Chastity , and Sobriety , and all the great endearments of Government , ( and , unless they be sacredly observed , man is infinitely miserable ; ) but also hath given his Spirit , that is , extraordinary aids to the promoting these two , and facilitating the work of Nature : that ( as S. Paul says at the end of a discourse to this very purpose ) the excellency of the power may be of God , and not of us . 42. I shall add nothing but this single consideration . God said to the children of Israel , Ye are a royal Priesthood , a Kingdom of Priests . Which was therefore true , because God reigned by the Priests , and the Priests lips did then preserve knowledge , and the people were to receive the Law from their mouths ; for God having by Laws of his own established Religion and the Republick , did govern by the rule of the Law , and the ministery of the Priests . The Priests said , Thus saith the LORD ; and the people obeyed . And these very words are spoken to the Christian Church ; Ye are a Royal Priesthood , an holy Nation , a peculiar people , that ye should shew forth the praises of him that hath called you out of darkness into his marvellous light . That is , God reigns over all Christendom just as he did over the Jews . He hath now so given to them and restored respectively all those reasonable Laws which are in order to all good ends personal , oeconomical and political , that if men will suffer Christian Religion to do its last intention , if men will live according to it , there needs no other coercion of Laws or power of the Sword. The Laws of God revealed by Christ are sufficient to make all societies of men happy ; and over all good men God reigns by his Ministers , by the preaching of the Word . And this was most evident in the three first Ages of the Church , in which all Christian Societies were for all their proper entercourses perfectly guided , not by the authority and compulsion , but by the Sermons of their Spiritual Guides ; insomuch that S. Paul sharply reprehends the Corinthians , that Brother goeth to law with Brother , and that before the unbelievers ; as if he had said , Ye will not suffer Christ to be your Judge , and his Law to be your Rule : which indeed was a great fault among them , not only because they had so excellent a Law , so clearly described , ( or , where they might doubt , they had infallible Interpreters ) so reasonable and profitable , so evidently concurring to their mutual felicity ; but also because God did design Jesus to be their King to reign over them by spiritual regiment , as himself did over the Jews , till they chose a King. And when the Emperors became Christian , the case was no otherwise altered , but that the Princes themselves submitting to Christ's yoke , were ( as all other Christians are ) for their proportion to be governed by the Royal Priesthood , that is , by the Word preached by Apostolical persons , the political Interest remaining as before , save that by being submitted to the Laws of Christ it received this advantage , that all Justice was turned to be Religion , and became necessary , and bound upon the Conscience by Divinity . And when it happens that a Kingdom is converted to Christianity , the Common-wealth is made a Church , and Gentile Priests are Christian Bishops , and the Subjects of the Kingdom are Servants of Christ , the Religion of the Nation is turned Christian , and the Law of the Nation made a part of the Religion ; there is no change of Government , but that Christ is made King , and the Temporal Power is his substitute , and is to promote the interest of Obedience to him , as before he did to Christ's enemy ; Christ having left his Ministers as Lieger Embassadors , to signifie and publish the Laws of Jesus , to pray all in Christ's stead to be reconciled to God : so that over the obedient Christ wholly reigns by his Ministers , publishing his Laws ; over the disobedient , by the Prince also , putting those Laws in execution . And in this sense it is that S. Paul says , Bonis Lex non est posita , To such ( who live after the Spirit ) there is no Law , that is , there needs no coercion . But now if we reject God from reigning over us , and say , like the people in the Gospel , Nolumus hunc regnare , We will not have him to reign over us , by the ministery of his Word , by the Empire of the Royal Priesthood , then we return to the condition of Heathens , and persons sitting in darkness , then God hath armed the Temporal Power with a Sword to cut us off . If we obey not God speaking by his Ministers , that is , if we live not according to the excellent Laws of Christianity , that is , holily , soberly and justly in all our relations , he hath placed three Swords against us ; the Sword of the Spirit against the unholy and irreligious , the Sword of natural and supervening Infelicities upon the intemperate and unsober , and the Sword of Kings against the unjust ; to remonstrate the excellency of Christianity , and how certainly it leads to all the Felicity of man , because every transgression of this Law , according to its proportion , makes men unhappy and unfortunate . 43. What effect this Discourse may have I know not ; I intended it to do honour to Christianity , and to represent it to be the best Religion in the World , and the conjugation of all excellent things that were in any Religion , or in any Philosophy , or in any Discourses . For whatsoever was honest , whatsoever was noble , whatsoever was wise , whatsoever was of good report , if there be any praise , if there be any vertue , it is in Christianity . For even to follow all these instances of excellency , is a Precept of Christianity . And 〈◊〉 , they that pretend to Reason cannot more reasonably endear themselves to the reputation of Reason , than by endearing their Reason to Christianity ; the conclusions and belief of which is the most reasonable and perfect , the most excellent design , and complying with the noblest and most proper Ends of Man. And if this Gate may suffice to invite such persons into the Recesses of the 〈◊〉 , then I shall tell them that I have dressed it in the ensuing Books with some variety : and as the nature of the Religion is , some parts whereof are apt to satisfie our discourse , some to move our affections , and yet all of this to relate to practice ; so is the design of the following pages . For some men are wholly made up of Passion , and their very Religion is but Passion put into the family and society of holy purposes : and sor those I have prepared Considerations upon the special Parts of the Life of the Holy Jesus : and yet there also are some things mingled in the least severe and most affectionate parts which may help to answer a Question , and appease a Scruple , and may give Rule for Determination of many cases of Conscience . For I have so ordered the Considerations , that they spend not themselves in mere affections and ineffective passions , but they are made Doctrinal and little repositories of Duty . But because of the variety of mens spirits and of mens necessities , it was necessary I should interpose some practical Discourses more severe : For it is but a sad thought to consider , that Piety and Books of Devotion are counted but entertainment for little understandings and softer spirits : and although there is much sault in such imperious minds , that they will not distinguish the weakness of the Writers from the reasonableness and wisdom of the Religion ; yet I cannot but think the Books themselves are in a large degree the occasion of so great indevotion ; because they are ( some few excepted ) represented naked in the conclusions of spiritual life without or art or learning , and made apt for persons who can do nothing but believe and love ; not for them that can consider and love . And it is not well , that , since nothing is more reasonable and excellent in all perfections spiritual than the Doctrines of the Spirit or holy life , yet nothing is offered to us so unlearnedly as this is , so miserable and empty of all its own intellectual perfections . If I could , I would have had it otherwise in the present Books : for since the Understanding is not an idle Faculty in a spiritual life , but hugely operative to all excellent and reasonable choices ; it were very fit that this Faculty were also entertained by such discourses which God intended as instruments of hallowing it , as he intended it towards the sanctification of the whole man. For want of it , busie and active men entertain themselves with notions infinitely unsatisfying and unprofitable : But in the mean time they are not so wise . For concerning those that study unprofitable Notions , and neglect not only that which is wisest , but that also which is of most real advantage , I cannot but think as Aristotle did of Thales and Anaxagoras , that they may be learned , but they are not wise , or wise , but not prudent , when they are ignorant of such things as are profitable to them . For suppose they know the wonders of Nature , and the subtilties of Metaphysicks , and operations Mathematical ; yet they cannot be prudent , who spend themselves wholly upon unprofitable and ineffective contemplations . He is truly wise that knows best to promote the best End , that which he is bound to desire , and is happy if he obtains , and miserable if he misses ; and that is the End of a happy Eternity , which is obtained by the only means of living according to the purposes of God , and the prime intentions of Nature ; natural and prime Reason being now all one with the Christian Religion . But then I shall only observe that this part of Wisdom , and the excellency of its secret and deep Reason , is not to be discerned but by Experience : the Propositions of this Philosophy being ( as in many other ) Empirical , and best found out by observation of real and material events . So that I may say of Spiritual learning as Quintilian said of some of Plato's Books : Nam Plato cum in aliis quibusdam , tum praecipue in Timaeo , ne intelligi quidem , nisi abiis qui hanc quoque partem disciplinae [ Musicae ] diligenter perceperint , potest : The secrets of the Kingdom of Heaven are not understood truly and throughly but by the sons of the Kingdom ; and by them too in several degrees , and to various purposes : but to evil persons the whole systeme of this Wisdom is insipid and flat , dull as the foot of a rock , and unlearned as the elements of our mother-tongue . But so are Mathematicks to a Scythian boor , and Musick to a Camel. 44. But I consider that the wisest persons , and those who know how to value and entertain the more noble Faculties of their Soul , and their precious hours , take more pleasure in reading the productions of those old wise spirits who preserved natural Reason and Religion in the midst of heathen darkness , ( such as are Homer , Euripides , Orpheus , Pindar and Anacreon , AEschylus and Menander , and all the Greek Poets ; Plutarch and Polybius , Xenophon , and all those other excellent persons of both Faculties , ( whose choicest Dictates are collected by Stobaeus , ) Plato and his Scholars , Aristotle , and after him Porphyrie , and all his other Disciples , Pythagoras and his , especially Hierocles ; all the old Academies and Stoicks within the Roman Schools ) more pleasure , I say , in reading these , than the triflings of many of the later School-men , who promoted a petty interest of a Family , or an unlearned Opinion , with great earnestness , but added nothing to Christianity , but trouble , scruple and vexation . And from hence I hope that they may the rather be invited to love and consider the rare documents of Christianity , which certainly is the great Treasure-house of those excellent , moral and perfective discourses , which with much pains and greater pleasure we find respersed and thinly scattered in all the Greek and Roman Poets , Historians and Philosophers . But because I have observed that there are some principles entertained into the perswasions of men which are the seeds of evil life , such as are , the Doctrine of late Repentance , the mistakes of the 〈◊〉 of the sins of 〈◊〉 , the evil understanding the consequents and nature of Original sin , the sufficiency of Contrition in order to pardon , the efficacy of the Rites of 〈◊〉 without the necessity of 〈◊〉 adherencies , the nature of Faith , and many other ; I was diligent to remark such Doctrines , and to pare off the mistakes so far that they hinder not Piety , and yet , as near as I could , without engaging in any Question in which the very life of Christianity is not concerned . Haec sum profatus — haud ambagibus Implicita , sed quae , regulis aequi & boni Suffulta , rudibus pariter & doctis patent . My great purpose is to advance the necessity , and to declare the manner and parts of a good 〈◊〉 , and to invite some persons to the consideration of all the parts of it , by intermixing something of pleasure with the use ; others by such parts which will better entertain their spirits than a Romance . I have followed the design of Scripture , and have given milk for babes , and for stronger men stronger meat ; and in all I have despised my own reputation , by so striving to make it useful , that I was less careful to make it strict in retired sences , and embossed with unnecessary , but graceful , ornaments . I pray God this may go forth into a blessing to all that shall use it , and reflect blessings upon me all the way , that my spark may grow greater by kindling my brother's Taper , and God may be glorified in us both . If the Reader shall receive no benefit , yet I intended him one , and I have laboured in order to it ; and I shall receive a great recompence for that intention , if he shall please to say this Prayer for me , That while I have preached to others , I may not become a cast-away . AN EXHORTATION To the Imitation of the Life of Christ. HOwever the Person of JESUS CHRIST was depressed with a load of humble accidents , and shadowed with the darknesses of Poverty and sad contingencies , so that the Jews , and the contemporary Ages of the Gentiles , and the Apostles themselves could not at first 〈◊〉 the brightest essence of Divinity : yet as a Beauty artificially covered with a thin cloud of Cypress transmits its excellency to the eye , made more greedy and apprehensive by that imperfect and weak restraint ; so was the Sanctity and Holiness of the Life of JESUS glorious in its Darknesses , and found Confessors and Admirers even in the midst of those despites which were done him upon the contrariant designs of malice and contradictory ambition . Thus the wife of Pilate called him that just person ; Pilate pronounced him guiltless ; Judas said he was innocent ; the Devil himself called him the Holy one of God. For however it might concern any man's mistaken ends to mislike the purpose of his Preaching and Spiritual Kingdom , and those Doctrines which were destructive of their 〈◊〉 and carnal securities ; yet they could not deny but that he was a man of God , of exemplar Sanctity , of an Angelical Chastity , of a Life sweet , affable , and complying with humane conversation , and as obedient to Government as the most humble children of the Kingdom . And yet he was Lord of all the World. 2. And certainly very much of this was with a design , that he might shine to all the generations and Ages of the World , and become a guiding Star , and a pillar of fire to us in our journey . For we who believe that Jesus was perfect God and perfect Man , do also believe that one minute of his intolerable Passion , and every action of his , might have been satisfactory , and enough for the expiation and reconcilement of ten thousand worlds ; and God might upon a less effusion of bloud , and a shorter life of merit , ( if he had pleased ) have accepted humane nature to pardon and favour : but , that the Holy Jesus hath added so many excellent instances of Holiness , and so many degrees of Passion , and so many kinds of Vertues , is , that he might become an Example to us , and reconcile our Wills to him , as well as our Persons to his heavenly Father . 3. And 〈◊〉 it will prove but a sad consideration , that one drop of bloud might be enough to obtain our Pardon , and the treasures of his bloud running out till the fountain it self was dry shall not be enough to procure our Conformity to him ; that the smallest minute of his expence shall be enough to justifie us , and the whole Magazine shall not procure our Sanctification ; that at a smaller expence God might pardon us , and at a greater we will not imitate him : For therefore Christ hath suffered for us , ( saith the Apostle ) leaving an Example to us , that we might follow his steps . The least of our Wills cost Christ as much as the greatest of our Sins . And therefore he calls himself the Way , the Truth , and the Life : That as he redeems our Souls from death to life by becoming Life to our Persons , so he is the Truth to our Understandings , and the Way to our Will and Affections , enlightning that , and leading these in the paths of a happy Eternity . 4. When the King of Moab was pressed hard by the sons of Isaac , [ the Israelites and Edomites ] he took the King of Edom's eldest Son , or , as some think , his own Son , the Heir of his Kingdom , and offered him as a Holocaust upon the wall ; and the Edomites presently raised the siege at Kir-haraseth , and went to their own Countrey . The same and much more was God's design , who took not his enemie's , but his own Son , his only begotten Son , and God himself , and offered him up in Sacrifice , to make us leave our perpetual fightings against Heaven : and if we still persist , we are hardned beyond the wildnesses of the Arabs and Edomites , and neither are receptive of the impresses of Pity nor Humanity , who neither have compassion to the Suffering of Jesus , nor compliance with the designs of God , nor conformity to the Holiness and Obedience of our Guide . In a dark night , if an Ignis Fatuus do but precede us , the glaring of its lesser flames do so amuse our eyes , that we follow it into Rivers and Precipices , as if the ray of that false light were designed on purpose to be our path to tread in : And therefore not to follow the glories of the Sun of Righteousness , who indeed leads us over rocks and difficult places , but secures us against the danger , and guides us into safety , is the greatest both undecency and unthankfulness in the world . 5. In the great Council of Eternity , when God set down the Laws and knit fast the eternal bands of Predestination , he made it one of his great purposes to make his Son like us , that we also might be like his Holy Son ; he , by taking our Nature , we , by imitating his Holiness : God hath predestinated us to be conformable to the image of his Son , ( saith the Apostle . ) For the first in every kind is in nature propounded as the Pattern of the rest : And as the Sun , the Prince of all the Bodies of Light , and the Fire of all warm substances , is the principal , the Rule and the Copy which they in their proportions imitate and transcribe : so is the Word incarnate the great Example of all the Predestinate ; for he is the first-born among many brethren . And therefore it was a precept of the Apostle , and by his doctrine we understand its meaning , Put you on the Lord Jesus Christ. The similitude declares the duty . As a garment is composed and made of the same fashion with the body , and is applied to each part in its true figure and commensuration : so should we put on Christ , and imitate the whole body of his Sanctity , conforming to every integral part , and express him in our lives , that God , seeing our impresses , may know whose image and superscription we bear , and we may be acknowledged for Sons , when we have the air and features and resemblances of our elder Brother . 6. In the practice of this duty we may be helped by certain considerations , which are like the proportion of so many rewards . For this , according to the nature of all holy Exercises , stays not for pay till its work be quite finished ; but , like Musick in Churches , is Pleasure , and Piety , and Salary besides . So is every work of Grace ; full of pleasure in the execution , and is abundantly rewarded , besides the stipend of a glorious Eternity . 7. First , I consider that nothing is more honourable than to be like God ; and the Heathens , worshippers of false Deities , grew vicious upon that * stock ; and we who have fondnesses of imitation , counting a Deformity full of honour , if by it we may be * like our Prince , ( for pleasures were in their height in Capreae , because Tiberius there wallowed in them , and a wry neck in Nero's Court was the Mode of Gallantry ) might do well to make our imitations prudent and glorious , and , by propounding excellent Examples , heighten our faculties to the capacities of an evenness with the best of Precedents . He that strives to imitate another , admires him , and confesses his own imperfections : and therefore that our admirations be not flattering , nor our consessions phantastick and impertinent , it were but reasonable to admire Him from whom really all Perfections do derive , and before whose Glories all our imperfections must confess their shame , and needs of reformation . God by a voice from Heaven , and by sixteen generations of Miracles and Grace , hath attested the Holy Jesus to be the fountain of Sanctity , and the wonderful Counsellor , and the Captain of our sufferings , and the guide of our manners , by being his beloved Son in whom he took pleasure and complacency to the height of satisfaction : And if any thing in the world be motive of our affections , or satisfactory to our understandings , what is there in Heaven or Earth we can desire or imagine beyond a likeness to God , and participation of the Divine Nature and Perfections ? And therefore , as when the Sun arises every man goes to his work , and warms himself with his heat , and is refreshed with his influences , and measures his labour with his course : So should we frame all the actions of our life by His Light who hath shined by an excellent Righteousness , that we no more walk in Darkness , or sleep in Lethargies , or run a-gazing after the lesser and imperfect beauties of the Night . It is the weakness of the Organ that makes us hold our hand between the Sun and us , and yet stand staring upon a Meteor or an inflamed jelly . And our judgments are as mistaken , and our appetites are as sottish , if we propound to our selves in the courses and designs of Perfections any copy but of Him , or something like Him , who is the most perfect . And lest we think his Glories too great to behold , 8. Secondly , I consider that the imitation of the Life of Jesus is a duty of that excellency and perfection , that we are helped in it not only by the assistance of a good and a great Example , which possibly might be too great , and scare our endeavours and attempts ; but also by its easiness , compliance and proportion to us . For Jesus in his whole life conversed with men with a modest Vertue , which like a well-kindled fire fitted with just materials casts a constant heat ; not like an inflamed heap of stubble , glaring with great emissions , and suddenly stooping into the thickness of 〈◊〉 . His Piety was even , constant , unblameable , complying with civil society , without affrightment of precedent , or prodigious instances of actions greater than the imitation of men . For if we observe our Blessed Saviour in the whole story of his Life , although he was without Sin , yet the instances of his Piety were the actions of a very holy , but of an ordinary life : and we may observe this difference in the Story of Jesus from Ecclesiastical Writings of certain beatified persons , whose life is told rather to amaze us and to create scruples , than to lead us in the evenness and serenity of a holy Conscience . Such are the prodigious Penances of Simeon Stylites , the Abstinence of the Religious retired into the mountain Nitria , but especially the stories of later Saints in the midst of a declining Piety and aged Christendom , where persons are represented Holy by way of Idea and fancy , if not to promote the interests of a Family and Institution . But our Blessed Saviour , though his eternal Union and adherences of love and obedience to his heavenly Father were next to infinite , yet in his external actions , in which only , with the correspondence of the Spirit in those actions , he propounds himself imitable , he did so converse with men , that men after that example might for ever converse with him . We find that some Saints have had excrescencies and eruptions of Holiness in the instances of uncommanded Duties , which in the same particulars we find not in the story of the Life of Jesus . John Baptist was a greater Mortifier than his Lord was ; and some Princes have given more money than all Christ's Family did , whilest he was alive : but the difference which is observable is , that although some men did some acts of Counsel in order to attain that perfection which in Jesus was essential and unalterable , and was not acquired by degrees , and means of danger and difficulty ; yet no man ever did his whole duty , save only the Holy Jesus . The best of men did sometimes actions not precisely and strictly requisite , and such as were besides the Precept ; but yet in the greatest flames of their shining Piety they prevaricated something of the Commandment : They that have done the most things beyond , have also done some things short of their duty . But Jesus , who intended himself the Example of Piety , did in manners as in the rule of Faith , which , because it was propounded to all men , was fitted to every understanding ; it was true , necessary , short , easie , and intelligible . So was his Rule and his Copy 〈◊〉 not only with excellencies worthy , but with compliances possible to be imitated ; of glories so great , that the most early and constant industry must confess its own imperfections , and yet so sweet and humane , that the greatest infirmity , if pious , shall find comfort and encouragement . Thus God gave his children Manna from Heaven ; and though it was excellent like the food of Angels , yet it conformed to every palate , according to that appetite which their several fancies and constitutions did produce . 9. But now when the Example of Jesus is so excellent , that it allures and tempts with its facility and sweetness , and that we are not commanded to imitate a Life whose story tells of 〈◊〉 in Prayer , and * Abstractions of senses , and immaterial Transportations , and Fastings to the exinanition of spirits , and disabling all animal operations ; but a Life of Justice and Temperance , of Chastity and Piety , of Charity and Devotion , such a Life without which humane Society cannot be conserved , and by which as our irregularities are made regular , so our weaknesses are not upbraided , nor our miseries made a mockery ; we find so much reason to address our selves to a heavenly imitation of so blessed a Pattern , that the reasonableness of the thing will be a great argument to chide every degree and minute of neglect . It was a strange and a confident encouragement which Phocion used to a timorous Greek who was condemned to die with him ; Is it not enough to thee that thou must die with Phocion ? I am sure he that is most incurious of the issues of his life , is yet willing enough to reign with Jesus , when he looks upon the Glories represented without the Duty : but it is a very great stupidity and unreasonableness not to live with him in the imitation of so holy and so prompt a Piety . It is glorious to do what he did , and a shame to decline his Sufferings , when there was a God to hallow and sanctifie the actions , and a Man clothed with infirmity to undergo the sharpness of the passion : so that the Glory of the person added excellency to the first , and the Tenderness of the person excused not from suffering the latter . 10. Thirdly , Every action of the Life of Jesus , as it is imitable by us , is of so excellent merit , that by making up the treasure of Grace , it becomes full of assistances to us , and obtains of God Grace to enable us to its imitation by way of influence and impetration . For as in the acquisition of Habits the very exercise of the Action does produce a Facility to the action , and in some proportion becomes the cause of its self : so does every exercise of the Life of Christ kindle its own fires , inspires breath into it self , and makes an univocal production of its self in a differing subject : And Jesus becomes the fountain of spiritual Life to us , as the Prophet Elisha to the dead child ; when he stretched his hands upon the child's hands , laid his mouth to his mouth , and formed his posture to the boy , and breathed into him , the spirit returned again into the child at the prayer of Elisha : so when our lives are formed into the imitation of the Life of the Holiest Jesus , the spirit of God returns into us , not only by the efficacy of the imitation , but by the merit and impetration of the actions of Jesus . It is reported in the Bohemian Story , that S. Wenceslaus their King one winter-night going to his Devotions in a remote Church bare-footed in the snow and sharpness of unequal and pointed ice , his servant Podavivus , who waited upon his Master's piety , and endeavoured to imitate his affections , began to faint through the violence of the snow and cold , till the King commanded him to follow him , and set his feet in the same footsteps which his feet should mark for him : the servant did so , and either fansied a cure , or found one ; for he followed his Prince , help'd forward with shame and zeal to his imitation , and by the forming footsteps for him in the snow . In the same manner does the Blessed Jesus : for since our way is troublesome , obscure , full of objection and danger , apt to be mistaken and to affright our industry , he commands us to mark his footsteps , to tread where his feet have stood , and not only invites us forward by the argument of his Example , but he hath troden down much of the difficulty , and made the way easier and fit for our feet . For he knows our infirmities , and himself hath felt their experience in all things but in the neighbourhoods of sin ; and therefore he hath proportioned a way and a path to our strengths and capacities , and like Jacob hath marched softly and in evenness with the children and the cattel , to entertain us by the comforts of his company , and the influences of a perpetual guide . 11. Fourthly , But we must know , that not every thing which Christ did is imitable by us , neither did he in the work of our Redemption in all things imitate his heavenly Father . For there are some things which are issues of an absolute Power , some are expresses of supreme Dominion , some are actions of a Judge . And therefore Jesus prayed for his enemies , and wept over Jerusalem , when at the same instant his Eternal Father laughed them to scorn : for he knew that their day was coming , and himself had decreed their ruine . But it became the Holy Jesus to imitate his Father's mercies ; for himself was the great instrument of the eternal Compassion , and was the instance of Mercy ; and therefore in the operation of his Father's design every action of his was univocal , and he shewed the power of his Divinity in nothing but in miracles of Mercy , and illustrations of Faith , by creating arguments of Credibility . In the same proportion we follow Jesus as himself followed his Father : For what he abated by the order to his intendment and design , we abate by the proportions of our Nature : for some excellent acts of his were demonstrations of Divinity , and an excellent Grace poured forth upon him without measure was their instrument ; to which proportions if we should extend our infirmities , we should crack our sinews , and dissolve the silver cords , before we could entertain the instances and support the burthen . Jesus fasted forty days and forty nights : but the manner of our Fastings hath been in all Ages limited to the term of an artificial day ; and in the Primitive Observations and the Jewish Rites , men did eat their meal as soon as the Stars shone in the firmament . We never read that Jesus laughed , and but once that he rejoyced in spirit : but the declensions of our Natures cannot bear the weight of a perpetual grave deportment , without the intervals of refreshment and free alacrity . Our ever-blessed Saviour suffered the Devotion of Mary Magdalene to transport her to an expensive expression of her Religion , and twice to anoint his feet with costly Nard : and yet if persons whose conditions were of no greater lustre or resplendency of Fortune than was conspicuous in his family and retinue should suffer the same profusion upon the dressing and perfuming their bodies , possibly it might be truly said , It might better be sold and distributed to the poor . This Jesus received as he was the CHRIST and Anointed of the Lord , and by this he suffered himself to be designed to Burial , and he received the oblation as Eucharistical for the ejection of seven Devils ; for therefore she loved much . 12. The instances are not many . For how-ever Jesus had some extraordinary transvolations and acts of emigration beyond the lines of his even and ordinary conversation , yet it was but seldom : for his being exemplary was of so great consideration , that he chose to have fewer instances of Wonder , that he might transmit the more of an imitable Vertue . And therefore we may establish this for a rule and limit of our imitations : Because Christ our Law-giver hath described all his Father's will in Sanctions and signature of Laws ; whatsoever he commanded , and whatsoever he did of precise Morality , or in pursuance of the Laws of Nature , in that we are to trace his footsteps : and in these his Laws and his practice differ but as a Map and a Guide , a Law and a Judge , a Rule and a Precedent . But in the special instances of action , we are to abate the circumstances , and to separate the obedience from the effect : whatsoever was moral in a ceremonial performance , that is highly imitable ; and the obedience of Sacrificing , and the subordination to Laws actually in being , even now they are abrogated , teach us our duty , in a differing subject upon the like reason . Jesus's going up to Jerusalem to the Feasts , and his observation of the Sabbaths , teach us our duty in celebration of Festivals constitute by a competent and just Authority . For that which gave excellency to the observation of Mosaical Rites was an Evangelical duty ; and the piety of Obedience did not only consecrate the observations of Levi , but taught us our duty in the constitutions of Christianity . 13. Fifthly , As the Holy Jesus did some things which we are not to imitate : so we also are to do some things which we cannot learn from his Example . For there are some of our Duties which presuppose a state of Sin , and some suppose a violent temptation and promptness to it ; and the duties of prevention and the instruments of restitution are proper to us , but conveyed only by Precept , and not by Precedent : Such are all the parts and actions of Repentance , the duties of Mortification and Self-denial . For whatsoever the Holy Jesus did in the matter of Austerity looked directly upon the work of our Redemption , and looked back only on us by a reflex act , as Christ did on Peter when he looked him into Repentance . Some states of life also there are which Jesus never led ; such are those of temporal Governors , Kings and Judges , Merchants , Lawyers , and the state of Marriage : in the course of which lives many cases do occur which need a Precedent , and the vivacity of an excellent Example , especially since all the rules which they have , have not prevented the subtilty of the many inventions which men have found out , nor made provision for all contingencies . Such persons in all their special needs are to govern their actions by the rules of proportion , by analogy to the Holiness of the person of Jesus , and the Sanctity of his Institution ; considering what might become a person professing the Discipline of so Holy a Master , and what he would have done in the like case ; taking our heights by the excellency of his Innocency and Charity . Only remember this , that in such cases we must always judge on the strictest side of Piety and Charity , if it be a matter concerning the interest of a second person ; and that in all things we do those actions which are farthest removed from scandal , and such as towards our selves are severe , towards others full of gentleness and sweetness . For so would the righteous and merciful Jesus have done ; these are the best analogies and proportions : And in such 〈◊〉 when the Wells are dry , let us take water from a Cistern , and propound to our selves some exemplar Saint , the necessities of whose life have determined his Piety to the like occurrences . 14. But now from these particulars we shall best account to what the duty of the Imitation of Jesus does amount : for it signifies , that we should walk as he walked , tread in his steps , with our hand upon the Guide , and our eye upon his Rule ; that we should do glory to him as he did to his Father ; and that whatsoever we do , we should be careful that it do him honour , and no reproach to his Institution ; and then account these to be the integral parts of our Duty , which are imitation of his Actions or his Spirit , of his Rule or of his Life ; there being no better Imitation of him than in such actions as do him pleasure , however he hath expressed or imitated the precedent . 15. He that gives Alms to the poor , takes Jesus by the hand ; he that patiently endures Injuries and affronts , helps him to bear his Cross ; he that comforts his brother in Affliction , gives an amiable kiss of peace to Jesus ; he that bathes his own and his neighbour's sins in tears of penance and compassion , washes his Master's feet : We lead Jesus into the recesses of our heart by holy Meditations ; and we enter into his heart , when we express him in our actions : for so the Apostle says , He that is in Christ walks as he also walked . But thus the actions of our life relate to him by way of Worship and Religion ; but the use is admirable and effectual , when our actions refer to him as to our Copy , and we transcribe the Original to the life . He that considers with what affections and lancinations of spirit , with what effusions of love Jesus prayed , what fervors and assiduity , what innocency of wish , what modesty of posture , what subordination to his Father and conformity to the Divine Pleasure were in all his Devotions , is taught and excited to holy and religious Prayer : The rare sweetness of his deportment in all Temptations and violences of his Passion , his Charity to his enemies , his sharp Reprehensions to the Scribes and Pharisees , his Ingenuity toward all men , are living and effectual Sermons to teach us Patience and Humility , and Zeal and candid Simplicity , and Justice in all our actions . I add no more instances , because all the following Discourses will be prosecutions of this intendment . And the Life of Jesus is not described to be like a Picture in a chamber of Pleasure , only for beauty and entertainment of the eye ; but like the Egyptian Hieroglyphicks , whose every feature is a Precept , and the Images converse with men by sense , and signification of excellent 〈◊〉 . 16. It was not without great reason advised , that every man should propound the example of a wise and vertuous personage , as Cato , or Socrates , or Brutus ; and by a fiction of imagination to suppose him present as a witness , and really to take his life as the direction of all our actions . The best and most excellent of the old Law-givers and Philosophers among the Greeks had an allay of Viciousness , and could not be exemplary all over : Some were noted for Flatterers , as Plato and Aristippus ; some for Incontinency , as Aristotle , Epicurus , Zeno , Theognis , Plato and Aristippus again ; and Socrates , whom their Oracle affirmed to be the wisest and most perfect man , yet was by Porphyry noted for extreme intemperance of Anger both in words and actions : And those Romans who were offered to them for Examples , although they were great in reputation , yet they had also great Vices ; Brutus dipt his hand in the bloud of Caesar his Prince , and his Father by love , endearments and adoption ; and Cato was but a wise man all day , at night he was used to drink too liberally ; and both he and Socrates did give their Wives unto their friends ; the Philosopher and the Censor were procurers of their Wives Unchastity : and yet these were the best among the Gentiles . But how happy and richly furnished are Christians with precedents of Saints , whose Faith and Revelations have been productive of more spiritual Graces , and greater degrees of moral perfections ? And this I call the priviledge of a very great assistance , that I might advance the reputation and account of the Life of the Glorious Jesu , which is not abated by the imperfections of humane Nature , as they were , but receives great heightnings and perfection from the Divinity of his Person , of which they were never capable . 17. Let us therefore press after Jesus , as 〈◊〉 did after his Master , with an inseparable prosecution , even whithersoever he goes ; that , according to the reasonableness and proportion expressed in S. Paul's advice , As we have born the image of the earthly , we may also bear the image of the heavenly . For , in vain are we called Christians , if we live not according to the example and discipline of Christ the Father of the Institution . When S. Laurence was in the midst of the torments of the Grid-iron , he made this to be the matter of his joy and Eucharist , that he was admitted to the Gates through which Jesus had entred : and therefore thrice happy are they who walk in his Courts all their days . And it is yet a nearer union and vicinity , to imprint his Life in our Souls , and express it in our exterior converse : and this is done by him only who ( as S. Prosper describes the duty ) despises all those gilded vanities which he despised , that fears none of those sadnesses which he suffered , that practises or also teaches those Doctrines which he taught , and hopes for the accomplishment of all his Promises . * And this is truest Religion , and the most solemn Adoration . The PRAYER . OEternal , Holy , and most glorious Jesu , who hast united two Natures of distance infinite , descending to the lownesses of Humane nature , that thou mightest exalt Humane nature to a participation of the Divinity ; we thy people that sate in darkness and in the shadows of death have seen great light , to entertain our Understandings and enlighten our Souls with its excellent influences ; for the excellency of thy Sanctity shining gloriously in every part of thy Life is like thy Angel , the Pillar of Fire which called thy children from the darknesses of Egypt . Lord , open mine eyes , and give me power to behold thy righteous Glories , and let my Soul be so entertained with affections and holy ardours , that I may never look back upon the flames of 〈◊〉 , but may follow thy Light , which recreates and enlightens , and guides us to the mountains of Safety , and Sanctuaries of Holiness . Holy Jesu , since thy 〈◊〉 is imprinted on our Nature by Creation , let me also express thy Image by all the parts of a holy life , 〈◊〉 my Will and Affections to thy holy Precepts , submitting my Understanding to thy Dictates and Lessons of perfection ; imitating thy sweetnesses and Excellencies of Society , thy Devotion in Prayer , thy Conformity to God , thy Zeal tempered with Meekness , thy Patience heightned with Charity ; that Heart , and Hands , and Eyes , and all my Faculties may grow up with the increase of God , till I come to the full measure of the 〈◊〉 of Christ , even to be a perfect man in Christ Jesus ; that at last in thy light I may see light , and reap the fruits of Glory from the seeds of Sanctity in the 〈◊〉 of thy holy Life , O Blessed and Holy Saviour Jesus . Amen . THE HISTORY OF THE Life and Death OF THE HOLY JESUS : BEGINNING At the Annunciation to the Blessed Virgin MARY , until his Baptism and Temptation inclusively : WITH CONSIDERATIONS and DISCOURSES upon the several parts of the Story ; And PRAYERS fitted to the several MYSTERIES . THE FIRST PART . Qui sequitur me , non ambulat in Tenebris . LONDON , Printed by R. Norton , for R. Royston , 1675. THE LIFE Of our Blessed Lord and Saviour JESUS CHRIST . The Evangelical Prophet Behold a Virgin shall conceive & beare a son and shall call his name Immanuel Isa 7 14. Mat 1 22 23 The Annunciation . S. LUKE . 1. 28 Haile , thou that art highly favoured , the Lord is with thee ; Blessed art thou among women . SECT . I. The History of the Conception of JESVS . 1. WHen the fulness of time was come , after the frequent repetition of Promises , the expectation of the Jewish Nation , the longings and tedious waitings of all holy persons , the departure of the Scepter from Judah , and the Law-giver from between his feet ; when the number of Daniel's Years was accomplished , and the Egyptian and Syrian Kingdoms had their period ; God having great compassion towards mankind , remembring his Promises and our great Necessities , sent his Son into the world to take upon him our Nature , and all that guilt of Sin which stuck close to our Nature , and all that Punishment which was consequent to our Sin : which came to pass after this manner . 2. In the days of Herod the King , the Angel Gabriel was sent from God to a City of Galilce named Nazareth , to a holy Maid called Mary , espoused to Joseph , and found her in a capacity and excellent disposition to receive the greatest Honour that ever was done to the daughters of men . Her imployment was holy and pious , her person young , her years florid and springing , her Body chaste , her Mind humble , and a rare repository of divine Graces . She was full of grace and excellencies . And God poured upon her a full measure of Honour , in making her the Mother of the 〈◊〉 . For the Angel came to her and said , 〈◊〉 thou that art highly 〈◊〉 , the Lord is with thee ; blessed art thou among women . 3. We cannot but imagine the great mixture of innocent disturbances and holy passions that in the first address of the Angel did rather discompose her settledness , and interrupt the silence of her spirits , than dispossess her dominion which she ever kept over those subjects , which never had been taught to rebel beyond the mere possibilities of natural imperfection . But if the Angel appeared in the shape of a Man , it was an unusual arrest to the Blessed Virgin , who was accustomed to retirements and solitariness , and had not known an experience of admitting a comely person , but a stranger , to her closet and privacies . But if the Heavenly Messenger did retain a Diviner form , more symbolical to Angelical nature , and more proportionable to his glorious Message , although her daily imployment was a conversation with Angels , who in their daily ministring to the Saints did behold her chaste conversation coupled with 〈◊〉 , yet they used not any affrighting glories in the offices of their daily attendances , but were seen only by spiritual discernings . However so it happened , that when she saw him she was troubled at his saying , and cast in her mind what manner of Salutation this should be . 4. But the Angel , who came with designs of honour and comfort to her , not willing that the inequality and glory of the Messenger should , like too glorious a light to a weaker eye , rather confound the Faculty than enlighten the Organ , did , before her thoughts could find a tongue , invite her to a more familiar confidence than possibly a tender Virgin ( though of the greatest serenity and composure ) could have put on in the presence of such a Beauty and such a Holiness . And the Angel said unto her , Fear not , Mary , for thou hast found favour with God. And behold , thou shalt conceive in thy womb , and bring forth a Son , and shalt call his name JESUS . 5. The Holy Virgin knew her self a person very unlikely to be a Mother : For although the desires of becoming a Mother to the MESSIAS were great in every of the Daughters of Jacob , and about that time the expectation of his Revelation was high and pregnant , and therefore she was espoused to an honest and a just person of her kindred and family , and so might not despair to become a Mother ; yet she was a person of a rare Sanctity and so mortified a spirit , that for all this Desponsation of her , according to the desire of her Parents , and the custom of the Nation , she had not set one step toward the consummation of her Marriage , so much as in thought ; and possibly had set her self back from it by a vow of Chastity and holy Coelibate . For Mary said unto the Angel , How shall this be , seeing I know not a man ? 6. But the Angel , who was a person of that nature which knows no conjunctions but those of love and duty , knew that the Piety of her Soul and the Religion of her chaste purposes was a great imitator of 〈◊〉 Purity , and therefore perceived where the Philosophy of her question did consist ; and being taught of God , declared , that the manner should be as miraculous as the Message it self was glorious . For the Angel told her , that this should not be done by any way which our sin and the shame of Adam had unhallowed , by turning Nature into a blush , and forcing her to a retirement from a publick attesting the means of her own preservation ; but the whole matter was from God , and so should the manner be : For the Angel said unto her , The Holy Ghost shall come upon 〈◊〉 , and the power of the Highest shall over shadow thee : therefore also that Holy thing which shall be born of thee shall be called the Son of God. 7. When the Blessed Virgin was so ascertain'd that she should be a Mother * and a Maid , and that two Glories , like the two Luminaries of Heaven , should meet in her , that she might in such a way become the Mother of her Lord , that she might with better advantages be his Servant ; then all her hopes and all her desires received such satisfaction , and filled all the corners of her Heart so much , as indeed it was fain to make room for its reception . But she to whom the greatest things of Religion and the transportations of Devotion were made familiar by the assiduity and piety of her daily practices , however she was full of joy , yet she was carried like a full vessel , without the violent tossings of a tempestuous passion , or the wrecks of a stormy imagination : And as the power of the Holy Ghost did descend upon her like rain into a fleece of wool , without any obstreperous noises or violences to nature , but only the extraordinariness of an exaltation : so her spirit received it with the gentleness and tranquillity fitted for the entertainment of the spirit of love , and a quietness symbolical to the holy Guest of her spotless womb , the Lamb of God ; for she meekly replied , Behold the handmaid of the Lord , be it unto me according unto thy word . And the Angel departed from her , having done his message . And at the same time the holy Spirit of God did make her to conceive in her womb the immaculate Son of God , the Saviour of the World. Ad SECT . I. Considerations upon the Annunciation of the Blessed MARY , and the Conception of the Holy JESVS . 1. THat which shines brightest presents it self first to the eye ; and the devout Soul in the chain of excellent and precious things which are represented in the counsel , design and first beginnings of the work of our Redemption , hath not 〈◊〉 to attend the twinkling of the lesser Stars , till it hath stood and admired the glory and eminencies of the Divine Love , manifested in the Incarnation of the Word eternal . God had no necessity in order to the conservation or the heightning his own Felicity , but out of mere and perfect charity and the bowels of compassion sent into the world his only Son for remedy to humane miseries , to ennoble our Nature by an union with Divinity , to sanctifie it with his Justice , to inrich it with his Grace , to instruct it with his Doctrine , to fortifie it with his Example , to rescue it from servitude , to assert it into the liberty of the sons of God , and at last to make it partaker of a beatifical Resurrection . 2. God , who in the infinite treasures of his wisdom and providence could have found out many other ways for our Redemption than the Incarnation of his eternal Son , was pleased to chuse this , not only that the Remedy by Man might have proportion to the causes of our Ruine , whose introduction and intromission was by the prevarication of Man ; but also that we might with freer dispensation receive the influences of a Saviour with whom we communicate in Nature : although Abana and Pharpar , Rivers of Damascus , were of greater name and current ; yet they were not so salutary as the waters of Jordan to cure Naaman's Leprosie . And if God had made the remedy of humane nature to have come all the way clothed in prodigy , and every instant of its execution had been as terrible , affrighting , and as full of Majesty as the apparitions upon Mount Sinai ; yet it had not been so useful and complying to humane necessities , as was the descent of God to the susception of Humane Nature , whereby ( as in all Medicaments ) the cure is best wrought by those instruments which have the fewest dissonancies to our temper , and are the nearest to our constitution . For thus the Saviour of the world became humane , alluring , full of invitation and the sweetnesses of love , exemplary , humble and medicinal . 3. And if we consider the reasonableness of the thing , what can be given more excellent for the Redemption of Man , than the Bloud of the Son of God ? And what can more ennoble our Nature , than that by the means of his holy Humanity it was taken up into the * Cabinet of the mysterious Trinity ? What better Advocate could we have for us , than he that is appointed to be our Judge ? And what greater hopes of Reconciliation can be imagined , than that God , in whose power it is to give an absolute Pardon , hath taken a new Nature , entertained an Office , and undergone a life of Poverty , with a purpose to procure our Pardon ? For now , though as the righteous Judge he will judge the Nations righteously ; yet by the susception of our Nature , and its appendant crimes , he is become a party : and having obliged himself as Man , as he is God he will satisfie , by putting the value of an infinite Merit to the actions and sufferings of his Humanity . And if he had not been God , he could not have given us remedy ; if he had not been Man , we should have wanted the excellency of Example . 4. And till now Humane nature was less than that of Angels ; but by the Incarnation of the Word was to be exalted above the Cherubims : yet the * Archangel Gabriel being dispatched in embassie , to represent the joy and exaltation of his inferiour , instantly trims his wings with love and obedience , and hastens with this Narrative to the Holy Virgin. And if we should reduce our prayers to action , and do God's Will on earth as the Angels in Heaven do it , we should promptly 〈◊〉 every part of the Divine Will , though it were to be instrumental to the exaltation of a Brother above our selves ; knowing no end but conformity to the Divine Will , and making simplicity of intention to be the 〈◊〉 and exterior borders of our garments . 5. When the eternal God meant to stoop so low as to be fixt to our centre , he chose for his Mother a Holy person and a Maid , but yet 〈◊〉 to a Just man , that he might not only be secure in the Innocency , but also provided sor in the Reputation of his holy Mother : teaching us , That we must not only satisfie our selves in the purity of our purposes and hearty Innocence , but that we must provide also things honest in the 〈◊〉 of all men , being free from the suspicion and semblances of evil ; so making provision for private Innocence and publick Honesty ; it being necessary in order to Charity and edification of our Brethren , that we hold forth no impure flames or smoaking firebrands , but pure and trimmed lamps , in the eyes of all the world . 6. And yet her Marriage was more mysterious : for as , besides the Miracle , it was an eternal honour and advancement to the glory of Virginity , that he chose a Virgin for his Mother ; so it was in that manner 〈◊〉 , that the Virgin was betrothed , lest honourable Marriage might be disreputed and seem inglorious by a positive rejection from any participation of the honour . Divers of the old Doctors , from the authority of 〈◊〉 , add another reason , saying , That the Blessed Jesus was therefore born of a woman betrothed , and under the pretence of Marriage , that the Devil , who knew the 〈◊〉 was to be born of a Virgin , might not expect him there , but so be ignorant of the person , till God had serv'd many ends of Providence upon him . 7. The Angel in his address needed not to go in inquisition after a wandring fire , but knew she was a Star fixt in her own Orb : he found her at home ; and 〈◊〉 that also might be too large a Circuit , she was yet confined to a more intimate retirement , she was in her Oratory private and devout . There are some * Curiosities so bold and determinate as to tell the very matter of her Prayer , and that she was praying for the Salvation of all the World , and the Revelation of the 〈◊〉 , desiring she might be so happy as to kiss the feet of her who should have the glory to be his Mother . We have no security of the particular : but there is no piety so diffident as to require a sign to create a belief that her imployment at the instant was holy and religious ; but in that disposition she received a grace which the greatest Queens would have purchased with the quitting of their Diadems , and hath consigned an excellent Document to all women , that they accustom themselves often to those Retirements , where none but God and his Angels can have admittance . For the Holy Jesus can come to them too , and dwell with them , hallowing their Souls , and consigning their bodies to a participation of all his glories . But recollecting of all our scattered thoughts and exteriour extravagances , and a receding from the inconveniences of a too free conversation , is the best circumstance to dispose us to a heavenly visitation . 8. The holy Virgin , when she saw an Angel , and heard a testimony from Heaven of her Grace and Piety , was troubled within her self at the Salutation , and the manner of it . For she had learn'd , that the affluence of Divine comforts and prosperous successes should not exempt us from fear , but make it the more prudent and wary , lest it intangle us in a vanity of spirit : God having ordered , that our spirits should be affected with dispositions in some degrees contrary to exteriour events , that we be fearful in the affluence of prosperous things , and joyful in adversity ; as knowing that this may produce benefit and advantage ; and the changes that are consequent to the other are sometimes full of mischiefs , but always of danger . But her Silence and Fear were her Guardians ; that , to prevent excrescencies of Joy , this , of vainer complacency . 9. And it is not altogether inconsiderable to observe , that the holy Virgin came to a great perfection and state of Piety by a few , and those modest and even , exercises and external actions . S. Paul travelled over the World , preached to the Gentiles , disputed against the Jews , confounded Hereticks , writ excellently-learned Letters , suffered dangers , injuries , affronts , and persecutions to the height of wonder , and by these violences of life , action and patience , obtained the Crown of an excellent Religion and Devotion . But the holy Virgin , although she was ingaged sometimes in an active life , and in the exercise of an ordinary and small oeconomy and government , or ministeries of a Family , yet she arrived to her Perfections by the means of a quiet and silent Piety , the internal actions of Love , Devotion and Contemplation : and instructs us , that not only those who have opportunity and powers of a magnificent Religion , or a pompous Charity , or miraculous Conversion of Souls , or assiduous and effectual Preachings , or exteriour demonstrations of corporal Mercy , shall have the greatest crowns , and the addition of degrees and accidental rewards ; but the silent affections , the splendors of an internal Devotion , the unions of Love , Humility and Obedience , the daily offices of Prayer and Praises sung to God , the acts of Faith and Fear , of Patience and Meekness , of Hope and Reverence , Repentance and Charity , and those Graces which walk in a veil and silence , make great ascents to God , and as sure progress to favour and a Crown , as the more ostentous and laborious exercises of a more solemn Religion . No 〈◊〉 needs to complain of want of power or opportunities for Religious perfections : a devout woman in her Closet , praying with much zeal and affections for the conversion of Souls , is in the same order to a shining like the stars in glory , as he who by excellent discourses puts it into a more forward disposition to be actually performed . And possibly her Prayers obtained energy and force to my Sermon , and made the ground fruitful , and the seed spring up to life eternal . Many times God is present in the still voice and private retirements of a quiet Religion , and the constant spiritualities of an ordinary life ; when the loud and impetuous winds , and the shining fires of more laborious and expensive actions are profitable to others only , like a tree of Balsam , distilling precious liquor for others , not for its own use . The PRAYER . O Eternal and Almighty God , who didst send thy holy Angel in embassy to the Blessed Virgin-Mother of our Lord , to manifest the actuating 〈◊〉 eternal Purpose of the 〈◊〉 of Mankind by the Incarnation of thine eternal Son ; put me , by the 〈◊〉 of thy Divine Grace , into such holy dispositions , that I may never impede the event and effect of those mercies which in the counsels of thy Predestination thou didst design for me . Give me a promptness to obey thee to the degree and semblance of Angelical alacrity ; give me holy Purity and Piety , Prudence and Modesty , like those Excellencies which thou didst create in the ever-blessed Virgin , the Mother of God : grant that my imployment be always holy , unmixt with worldly affections , and , as much as my condition of life will bear , retired from secular interests and disturbances ; that I may converse with Angels , entertain the Holy JESUS , conceive him in my Soul , nourish him with the expresses of most innocent and holy affections , and bring him forth and publish him in a life of Piety and Obedience , that he may dwell in me for ever , and I may for ever dwell with him in the house of eternal pleasures and glories world without end . Amen . SECT . II. The Bearing of JESUS in the Womb of the Blessed Virgin. MARY visiting ELIZABETH S. LUKE . 1. 43. And whence is this to me that y e Mother of my LORD should come to me . Josephs Dreame . S MAT : 1. 20. Joseph , thou son of David , Feare not to 〈◊〉 unto thee Mar●● thy wife ; for that 〈◊〉 is conceived in her is of the Holy 〈◊〉 1. ALthough the Blessed Virgin had a faith as prompt and ready as her Body was chast and her Soul pure ; yet God , who uses to give full measure , shaken together and running over , did by way of confirmation and fixing the confidence of her assent give an instance of his Omnipotency in the very particular of an extraordinary Conception : For the Angel said , Behold thy Cousin Elizabeth hath also conceived a son in her old age , and this is the sixth month with her that was called barren : For with God nothing shall be impossible . A less argument would have satisfied the necessity of a Faith which had no scruple ; and a greater would not have done it in the incredulity of an ungentle and pertinacious spirit . But the Holy Maid had complacency enough in the Message , and holy desires about her to carry her understanding as far as her affections ; even to the fruition of the Angel's Message ; which is such a sublimity of Faith , that it is its utmost consummation , and shall be its Crown when our Faith is turned into Vision , our Hopes into actual Possessions , and our Grace into Glory . 2. And she , who was now full of God , bearing God in her Virgin-Womb , and the Holy Spirit in her Heart , who had also over-shadowed her , enabling her to a supernatural and miraculous Conception , arose with haste and gladness , to communicate that joy which was designed for all the World ; and she found no breast to pour forth the first emanations of her over-joyed heart so fit as her Cousin Elizabeth's , who had received testimony from God to have been righteous , walking in all the Commandments of the Lord blameless , who also had a special portion in this great honour ; for she was designed to be the Mother of the Baptist , who was sent as a fore-runner to prepare the ways of the Lord , and to make his paths straight . And Mary arose in those days , and went into the Hill-countrey with haste into a City of Judah . 3. Her Haste was in proportion to her Joy and desires , but yet went no greater pace than her Religion : for as in her journey she came near to Jerusalem , she turned in , that she might visit His Temple whose Temple she her self was now ; and there , not only to remember the pleasures of Religion , which she had felt in continual descents and showers falling on her pious heart for the space of eleven years attendance there in her Childhood , but also to pay the first-fruits of her Thanks and Joy , and to lay all her glory at his feet whose humble hand maid she was in the greatest honour of being his blessed Mother . Having worshipped , she went on her journey , and entred into the house of Zasharias , and saluted 〈◊〉 . 4. It is not easiè to imagine what a collision of joys was at this blessed Meeting : two Mothers of two great Princes , the one the greatest that was born of woman , and the other was his Lord , and these made Mothers by two Miracles , met together with joy and mysteriousness ; where the Mother of our Lord went to visit the Mother of his Servant , and the Holy Ghost made the meeting festival , and descended upon Elizabeth , and she prophesied . 〈◊〉 〈◊〉 in Heaven was there more joy and ecstásie . The persons , who were Women , whose fancies and affections were not only hallowed , but made pregnant and big with Religion , meeting together to compare and unite their joys , and their Eucharist , and then made prophetical and inspired , must needs have discoursed like 〈◊〉 and the most ecstasied order of Intelligences ; for all the faculties of Nature were turned into Grace , and expressed in their way the excellent Solemnity . For it came to pass when Elizabeth heard the Salutation of Mary , the 〈◊〉 leaped in her Womb ; and Elizabeth was filled with the Holy Ghost . 5. After they had both prophesied and sang their Hymns , and re-saluted each other with the religion of Saints and the joys of Angels , Mary abode with her cousin Elizabeth about three mouths , and then returned to her own house . Where when she appeared with her holy burthen to her Husband Joseph , and that he perceived her to be with child , and knew that he had never unsealed that holy fountain of virginal purity , he was troubled . For although her deportment had been pious and chaste to a miracle , her carriage reserved , and so grave , that she drave away temptations and impure visits and all unclean purposes from the neighbourhood of her holy person : yet when he saw she was with child , and had not yet been taught a lesson higher than the principles of Nature , he was minded to put her away , for he knew she was with child ; but yet privily , because he was a good man , and knew her Piety to have been such that it had a most done violence to his sense , and made him disbelieve what was visible and notorious , and therefore he would do it privately . But while he thought on these things , the Angel of the Lord appeared unto him in a Dream , saying , Joseph thou son of David , fear not to take unto thee Mary thy 〈◊〉 , for that which is conceived in her is of the Holy Ghost . Then Joseph , being raised from sleep , did as the Angel of the Lord had bidden him , and took unto him his Wife . Ad SECT . II. Considerations concerning the circumstances of the Interval between the Conception and Nativity . 1. WHen the Blessed Virgin was ascertained of the manner of her becoming a Mother , and that her tremblings were over upon the security she should preserve her Virgin purity as a clean oblation to the honour of God , then she expressed her consent to the Angelical message , and instantly she conceived the Holy Jesus in her Womb , by the supernatural and divine influence of the Holy Ghost . For she was highly zealous to reconcile her being Mother to the 〈◊〉 , with those Purities and holy Coelibate which she had designed to keep as advantages to the interests of Religion , and his honour who chose her from all the daughters of Adam , to be instrumental of the restitution of grace and innocence to all her Father's family . And we shall receive benefit from so excellent example , if we be not so desirous of a Priviledge as of a Vertue , of Honour as of Piety : and as we submit to the weight and pressure of sadnesses and infelicities , that God's will may be accomplished ; so we must be also ready to renounce an exteriour grace or favour , rather than it should not be consistent with exemplar and rare Piety . 2. When the Son of God was incarnate in the Womb of his Virgin-Mother , the Holy Maid arose ; and though she was superexalted by an honour greater than the world yet ever saw , she still dwelt upon the foundation of Humility ; and to make that vertue more signal and eminent , she arose and went hastily to visit her Cousin Elizabeth , who also had conceived a son in her old age : for so we all should be curious and watchful against vanities and transportations , when we are advanced to the gayeties of prosperous accidents , and in the greatest priviledges descend to the lowest , to exercise a greater measure of Vertue against the danger of those tentations which are planted against our heart to ruine our hopes and glories . 3. But the Joys that the Virgin-Mother had were such as concerned all the world , and that part of them which was her peculiar she would not conceal from persons apt to their entertainment , but go to publish God's mercy toward her to another holy person , that they might joyn in the praises of God ; as knowing , that though it may be convenient to represent our personal necessities in private , yet God's gracious returns and the blessings he makes to descend on us are more fit , when there is no personal danger collaterally appendent , to be published in the Communion of Saints ; that the Hopes of others may receive increase , that their Faith may have confirmation , that their Charity and Eucharist may grow up to become excellent and great , and the praises of God may be sung aloud , till the sound strike at Heaven , and joyn with the Hallelujahs which the Morning-stars in their Orbs pay to their great Creator . 4. When the Holy Virgin had begun her journey , she made haste over the Mountains , that she might not only satisfie the desires of her joy by a speedy gratulation , but lest she should be too long abroad under the dispersion and discomposing of her retirements : And therefore she hastens to an inclosure , to her Cousin's house , as knowing that all vertuous women , like Tortoises , carry their house on their heads , and their Chappel in their heart , and their danger in their eye , and their Souls in their hands , and God in all their actions . And indeed her very little burthen which she bare hindred her not but she might make haste enough ; and as her spirit was full of chearfulness and alacrity , so even her body was made aiery and vegete : for there was no Sin in her burthen to fill it with natural inconveniences ; and there is this excellency in all spiritual things , that they do no disadvantage to our persons , nor retard our just temporal interests . And the Religion by which we carry Christ within us is neither so peevish as to disturb our health , nor so sad as to discompose our just and modest chearfulness , nor so prodigal as to force us to needs and ignoble trades ; but recreates our body by the medicine of holy Fastings and Temperance , fills us full of serenities and complacencies by the sweetnesses of a holy Conscience and joys spiritual , promotes our temporal interests by the gains and increases of the rewards of Charity , and by securing God's providence over us while we are in the pursuit of the Heavenly Kingdom . And as in these dispositions she climb'd the mountains with much facility ; so there is nothing in our whole life of difficulty so great but it may be managed by those assistances we receive from the Holiest Jesus , when we carry him about us ; as the valleys are exalted , so the mountains are made plain before us . 5. When her Cousin Elizabeth saw the Mother of her Lord come to visit her , as the Lord himself descended to visit all the world in great humility , she was pleased and transported to the height of wonder and prophecy , and the Babe sprang in her womb and was sanctified , first doing his homage and adoration to his Lord that was in presence . And we also , although we can do nothing unless the Lord first prevent us with his gracious visitation , yet if he first come unto us , and we accept and entertain him with the expresses and correspondencies of our duty , we shall receive the grace and honour of Sanctification . But if S. Elizabeth , who received testimony from God , that she walked in all the Commandments of the Lord blameless , was carried into ecstasie , wondring at the dignation and favour done to her by the Mother of her Lord ; with what preparations and holy solemnities ought we to entertain his addresses to us by his Holy Sacrament , by the immissions of his Spirit , by the assistances of his Graces , and all other his vouchsafings and descents into our hearts ? 6. The Blessed Virgin hearing her Cousin full of spirit and prophecy , calling her blessed , and praising her Faith , and confirming her Joy , instantly sang her hymn to God , returning those praises which she received to him to whom they did appertain . For so we should worship God with all ourpraises , being willing upon no other condition to extend one hand to receive our own honour , but that with the other we might transmit it to God , that as God is honoured in all his Creatures , so he may be honoured in us too ; looking upon the Graces which God hath given us but as greater instruments and abilities to serve him , being none of ours , but talents which are intrusted into our Banks to be improved . But as a precious Pearl is orient and medicinal , because God hath placed those excellencies in it for ends of his own , but it self is dcad to all apprehensions of it , and knows no reflexions upon its own value ; only God is magnified in his work : so is every pious person precious and holy , but mortified to all vainer complacencies in those singularities and eminencies , which God placed there because he was so pleased , saying , there he would have a Temple built ; because from thence he would take delight to receive glory and adoration . 7. After all these holy and festival joys which the two glad Mothers feasted themselves withal , a sad cloud did intervene and passed before the face of the Blessed Virgin. The just and righteous Joseph , her espoused Husband , perceiving her to be with child , was minded to put her away , as not knowing the Divinity of the fountain which watered the Virgin 's sealed and hallowed Womb , and made it fruitful . But he purposed to do it privily , that he might preserve the reputation of his Spouse , whose Piety he knew was great , and was sorrowful it should now set in a sad night and be extinct . But it was an exemplar charity , and reads to us a rule for our deportment towards erring and lapsed persons , that we intreat them with meekness and pity and fear ; not hastening their 〈◊〉 , nor provoking their spirit , nor making their remedy desperate by using of them rudely , till there be no worse thing for them to fear if they should be dissolved into all licentiousness . For an open shame is commonly protested unto when it is remediless , and the person either despairs and sinks under the burthen , or else grows impudent and tramples upon it . But the gentleness of a modest and charitable remedy preserves that which is Vertue 's girdle , Fear and Blushing ; and the beginning of a punishment chides them into the horrour of remembrance and guilt , but preserves their meekness and modesty , because they , not feeling the worst of evils , dare not venture upon the worst of sins . 8. But it seems the Blessed Virgin , having received this greatest honour , had not made it known to her Husband Joseph ; and when she went to her Cousin Elizabeth , the Virgin was told of it by her Cousin before she spake of it her self , for her Cousin had it by revelation and the spirit of prophecy . And it is in some circumstances and from some persons more secure to conceal Visions , and those heavenly Gifts which create estimations among men , than to publish them , which may possibly minister to vanity ; and those exteriour Graces may do God's work , though no observer note them but the person for whose sake they are sent : like rain falling in uninhabited Valleys , where no eye observes showers ; yet the Valleys laugh and sing to God in their refreshment without a witness . However , it is better to hear the report of our good things from the mouths of others than from our selves : and better yet , if the beauty of the Tabernacle be covered with skins , that none of our beauties be seen but by worshippers , that is , when the glory of God and the interests of Religion or Charity are concerned in their publication . For so it happened to be in the case of the Blessed Virgin , as she related to her Cousin Elizabeth ; and so it happened not to be , as she referred to her Husband Joseph . 9. The Holy Virgin could not but know that Joseph would be troubled with sorrow and insecure apprehensions concerning her being with child ; but such was her Innocence and her Confidence in God , that she held her peace , expecting which way God would provide a remedy to the inconvenience : for if we commit our selves to God in well doing as unto a faithful Creator , preserving the tranquillity of our spirits and the evenness of our temper in the assault of infamy and disreputation , God , who loves our Innocence , will be its Patron , and will assert it from the scandal , if it be expedient for us ; if it be not , it is not fit we should desire it . But if the Holy Jesus did suffer his Mother to fall into misinterpretation and suspect , which could not but be a great affliction to her excellent spirit , rarely temper'd as an Eye , highly sensible of every ruder touch ; we must not think it strange , if we be tried and pressed with a calamity and unhandsome accidents : only remember , that God will find a remedy to the trouble , and will sanctifie the affliction , and secure the person , if we be innocent , as was the Holy Virgin. 10. But Joseph was not hasty in the execution of his purposes , nor of making his thoughts determinate , but stood long in deliberation , and longer before he acted it , because it was an invidious matter , and a rigour : He was first to have defam'd and accus'd her publickly , and , being convicted , by the Law she was to die , if he had gone the ordinary way ; but he who was a just man , that is , according to the style of Scripture and other wise Writers , a good , a charitable man , found that it was more agreeable to Justice , to treat an offending person with the easiest sentence , than to put things to extremity , and render the person desperate and without remedy , and provoked by the suffering of the worst of what she could fear . No obligation to Justice does force a man to be cruel , or to use the sharpest sentence . A just man does Justice to every man and to every thing ; and then , if he be also wise , he knows there is a debt of mercy and compassion due to the infirmities of a man's nature , and that debt is to be paid : and he that is cruel and ungentle to a sinning person , and does the worst thing to him , dies in his debt , and is unjust . Pity , and forbearance , and long-suffering , and fair interpretation , and excusing our brother , and taking things in the best sence , and passing the gentlest sentence , are as certainly our duty , and owing to every person that does offend and can repent , as calling men to account can be owing to the Law , and are first to be paid ; and he that does not so is an unjust person : which because Joseph was not , he did not call furiously for Justice , or pretend that God required it at his hands presently , to undo a suspected person ; but waved the killing letter of the Law , and secured his own interest and his Justice too , by intending to dismiss her privately . But before the thing was irremediable , God ended his Question by a heavenly demonstration , and sent an Angel to reveal to him the Innocence of his Spouse , and the Divinity of her Son ; and that he was an immediate derivative from Heaven , and the Heir of all the World. And in all our doubts we shall have a resolution from Heaven or some of its Ministers , if we have recourse thither for a Guide , and be not hasty in our discourses , or inconsiderate in our purposes , or rash in judgment . For God loves to give assistances to us , when we most fairly and prudently endeavour that Grace be not put to do all our work , but to facilitate our labour ; not creating new faculties , but improving those of Nature . If we consider warily , God will guide us in the determination : But a hasty person out-runs his guide , prevaricates his rule , and very often engages upon error . The PRAYER . O Holy Jesu , Son of the Eternal God , thy Glory is far above all Heavens , and yet thou didst descend to Earth , that thy Descent might be the more gracious , by how much thy Glories were admirable , and natural , and inseparable : I adore thy holy Humanity with humble veneration , and the thankful addresses of religious joy , because thou hast personally united Humane nature to the Eternal Word , carrying it above the seats of the highest Cherubim . This great and glorious Mystery is the honour and glory of man : it was the expectation of our Fathers , who saw the mysteriousness of thy Incarnation at great and obscure distances : And blessed be thy Name , that thou hast caused me to be born after the fulfilling of thy Prophecies , and the consummation and exhibition of so great a love , so great mysteriousness . Holy Jesu , though I admire and adore the immensity of thy love and condescension , who wert pleased to undergo our burthens and infirmities for us ; yet I abhor my self , and detest my own impurities , which were so great and contradictory to the excellency of God , that to destroy Sia , and save us , it became necessary that thou shouldest be sent into the World , to die our death for us , and to give us of thy Life . 2. DEarest Jesu , thou didst not breath one sigh , nor shed one drop of bloud , nor weep one tear , nor suffer one stripe , nor preach one Sermon for the salvation of the Devils : and what sadness and shame is it then , that I should cause so many insufferable loads of sorrows to fall upon thy sacred head ? Thou art wholly given for me , wholly spent upon my uses , and wholly for every one of the Elect. Thou in the beginning of the work of our Redemption didst suffer nine months imprisonment in the pure Womb of thy Holy Mother , to redeem me from the eternal servitude of Sin and its miserable consequents . Holy Jesu , let me be born anew , receive a new birth and a new life , imitating thy Graces and Excellencies by which thou art beloved of thy Father , and hast obtained for us a favour and atonement . Let thy holy will be done by me , let all thy will be wrought in me , let thy will be wrought concerning me ; that I may do thy pleasure , and submit to the dispensation of thy Providence , and conform to thy holy will , and may for ever serve thee in the Communion of Saints , in the society of thy redeemed ones , now and in the glories of Eternity . Amen . SECT . III. The Nativity of our Blessed Saviour JESVS . The Birth of LESUS . And she brought forth her first borne son , and wrapped him in swadling clothes and laid him in a manger , because there was no roome sor them in the Inne . Luk. 2. 7. The Virgin MOTHER S LUKE . 11. 27 Blessed is the Womb that bare thee , and the paps which thou hast Sucked . v. 28. Yea , rather Blessed are they that heare the word of God and keep it . 1. THE Holy Maid longed to be a glad Mother , and she who carried a burthen whose proper commensuration is the days of Eternity counted the tedious minutes , expecting when the Sun of Righteousness should break forth from his bed , where nine months he hid himself as behind a fruitful cloud . About the same time God , who in his infinite wisdom does concentre and tie together in one end things of disparate and disproportionate natures , making things improbable to cooperate to what wonder or to what truth he pleases , brought the Holy Virgin to Bethlehem the City of David , to be taxed with her Husband Joseph , according to a Decree upon all the World issuing from Augustus Caesar. * But this happened in this conjunction of time , that it might be fulfilled which was spoken by the Prophet Micah , And thou Bethlehem in the land of Judah art not the least among the Princes of Judah ; for out of thee shall come a Governour that shall rule my people Israel . This rare act of Providence was highly remarkable , because this Taxing seems wholly to have been ordered by God to serve and minister ( (a) to the circumstances of this Birth . For this Taxing was not in order to Tribute : Herod was now King , and received all the Revenues of the Fiscus , and paid to Augustus an appointed Tribute after the manner of other Kings , Friends and Relatives of the Roman Empire : neither doth it appear that the Romans laid a new Tribute on the Jews before the Confiscation of the goods of Archelaus . Augustus therefore sending special Delegates to tax every City , made onely an inquest after the strength of the Roman Empire in men and moneys ; and did himself no other advantage , but was directed by him who rules and turns the hearts of Princes , that he might , by verifying a Prophecy , signifie and publish the Divinity of the Mission and the Birth of Jesus . 2. She that had conceived by the operation of that Spirit who dwells within the element of Love , was no ways impeded in her journey by the greatness of her burthen , but arrived at Bethlehem in the throng of strangers , who had so filled up the places of hospitality and publick entertainment , that there was no room for Joseph and Mary in the Inne . But yet she felt that it was necessary to retire where she might softly lay her Burthen , who began now to call at the gates of his prison , and Nature was ready to let him forth . But she that was Mother to the King of all the creatures could find no other but a Stable , * a Cave of a rock , whither she retired ; where when it began to be with her after the manner of women , she humbly bowed her knees , in the posture and guise of worshippers , and in the midst of glorious thoughts and highest speculation brought forth her first born into the world . 3. As there was no sin in the Conception , so neither had she pains in the Production , as the Church from the days of Gregory Nazianzen untill now hath piously believed ; though before his days there were some opinions to the contrary , but certainly neither so pious , nor so reasonable . For to her alone did not the punishment of Eve extend , that in sorrow she should bring forth : For where nothing of Sin was an ingredient , there Misery cannot cohabit . For though amongst the daughters of men many Conceptions are innocent and holy , being sanctified by the Word of God and Prayer , hallowed by Marriage , designed by Prudence , seasoned by Temperance , conducted by Religion towards a just , an hallowed and a holy end , and yet their Productions are in sorrow ; yet this of the Blessed Virgin might be otherwise , because here Sin was no relative , and neither was in the principle nor the derivative , in the act nor in the habit , in the root nor in the branch : there was nothing in this but the sanctification of a Virgin 's Womb , and that could not be the parent of sorrow , especially that gate not having been opened by which the Curse always entred . And as to conceive by the Holy Ghost was glorious , so to bring forth any of the fruits of the spirit is joyful , and full of felicities . And he that came from his grave fast tied with a stone and signature , and into the College of Apostles the doors being shut , and into the glories of his Father through the solid orbs of all the Firmament , came also ( as the Church piously believes ) into the World so , without doing violence to the virginal and pure body of his Mother , that he did also leave her Virginity entire , to be as a seal , that none might open the gate of that Sanctuary , that it might be fulfilled which was spoken of the Lord by the Prophet , This gate shall be shut , it shall not be opened , and no man shall enter in by it ; because the Lord God of Israel hath entred by it , therefore it shall be shut . 4. Although all the World were concerned in the Birth of this great Prince , yet I find no story of any one that ministred at it save onely Angels , who knew their duty to their Lord , and the great Interests of that person ; whom , as soon as he was born , they presented to his Mother , who could not but receive him with a joy next to the rejoycings of glory and beatifick vision , seeing him to be born her Son who was the Son of God , of greater beauty than the Sun , purer than Angels , more loving than the Seraphims , as dear as the eye and heart of God , where he was from eternity engraven , his beloved and his onely-begotten . 5. When the Virgin-Mother now felt the first tenderness and yernings of a Mother's bowels and saw the Saviour of the World born , poor as her fortunes could represent him , naked as the innocence of Adam , she took him , and wrapt him in swadling cloaths ; and after she had a while cradled him in her arms , she laid him in a manger : for so was the design of his Humility ; that as the last Scene of his life was represented among Thieves , so the first was amongst Beasts , the sheep and the oxen ; according to that mysterious Hymn of the Prophet Habakkuk , His brightness was as the light , he had horns coming out of his hand , and there was the hiding of his power . 6. But this place , which was one of the great instances of his Humility , grew to be as venerable as became an instrument , and it was consecrated into a Church , the Crib into an Altar , where first lay that Lamb of God which afterwards was sacrificed for the sins of all the World. And when Adrian the Emperour , who intended a great despite to it , built a Temple to Venus and Adonis in that place where the Holy Virgin-Mother and her more Holy Son were humbly laid ; even so he could not obtain , but that even amongst the Gentile inhabitants of the neighbouring Countries it was held in an account far above scandal and contempt . For God can ennoble even the meanest of creatures , especially if it be but a relative and instrumental to Religion , higher than the injuries of scoffers and malicious persons . But it was then a Temple full of Religion , full of glory , when Angels were the Ministers , the Holy Virgin was the Worshipper , and CHRIST the Deity . Ad SECT . III. Considerations upon the Birth of our Blessed Saviour JESVS . 1. ALthough the Blessed Jesus desired with the 〈◊〉 of an inflamed love to be born , and to finish the work of our Redemption ; yet he did not prevent the period of Nature , nor break the laws of the Womb , and antedate his own sanctions which he had established 〈◊〉 ever . He staid nine months , and then brake forth as a Giant joyful to run his course . For premature and hasty actions , and such counsels as know not how to expect the times appointed in God's decree , are like hasty fruit , or a young person snatcht away in his florid age , sad and untimely . He that hastens to enjoy his wish before the time , raises his own expectation , and yet makes it unpleasant by impatience , and loseth the pleasure of the fruition when it comes , because he hath made his desires bigger than the thing can satisfie . He that must eat an hour before his time , gives probation of his intemperance or his weakness ; and if we dare not trust God with the Circumstance of the event , and stay his leisure , either we disrepute the infinity of his Wisdom , or give clear demonstration of our own vanity . 2. When God descended to earth , he chose to be born in the Suburbs and retirement of a small Town ; but he was pleased to die at Jerusalem , the Metropolis of Judaea : Which chides our shame and pride , who are willing to publish our gayeties in Piazza's and the corners of the streets of most populous places ; but our defects and the instruments of our humiliation we carry into desarts , and cover with the night , and hide them under ground , thinking no secrecy dark enough to hide our shame , nor any theatre large enough to behold our pompous vanities ; for so we make provisions for Pride , and take great care to exclude Humility . 3. When the Holy Virgin now perceived that the expectation of the Nations was arrived at the very doors of revelation and entrance into the World , she brought forth the Holy Jesus , who , like Light through transparent glass , past through , or a ripe Pomegranate from a fruitful tree , fell to the earth , without doing violence to its Nurse and Parent : She had no ministers to attend but Angels , and neither her Poverty nor her Piety would permit her to provide other Nurses ; but her self did the offices of a tender and pious Parent . She kissed him and worshipped him , and thanked him that he would be born of her , and she suckled him , and bound him in her arms and swadling-bands ; and when she had 〈◊〉 to God her first scene of joy and Eucharist , she softly laid him in the manger , till her desires and his own necessities called her to take him , and to rock him softly in her arms and from this deportment she read a lecture of Piety and maternal care , which Mothers should perform toward their children when they are born , not to neglect any of that duty which nature and maternal piety requires . 4. Jesus was pleased to be born of a poor Mother in a poor place , in a cold winter's night , far from home , amongst strangers , with all the circumstances of humility and poverty . And no man will have cause to complain of his course Robe , if he remembers the swadling-clothes of this Holy Child ; nor to be disquieted at his hard Bed , when he considers Jesus laid in a manger ; nor to be discontented at his thin Table , when he calls to mind the King of Heaven and Earth was fed with a little breast-milk . But since the eternal wisdom of the Father , who knew to chuse the good and refuse the evil , did chuse a life of Poverty , it gives us demonstration , that Riches and Honors , those idols of the World's esteem , are so far from creating true felicities , that they are not of themselves eligible in the number of good things ; however , no man is to be ashamed of innocent Poverty , of which many wise men make Vows , and of which the Holy Jesus made election , and his Apostles after him made publick profession . And if any man will chuse and delight in the affluence of temporal good things , suffering himself to be transported with caitive affections in the pleasures of every day , he may well make a question whether he shall speed as well hereafter ; * since God's usual method is , that they only who follow Christ here shall be with him for ever . 5. The Condition of the person 〈◊〉 was born is here of greatest consideration . For he that cried in the Manger , that suck'd the paps of a Woman that hath exposed himself to Poverty and a world of inconveniences , is the Son of the living God , of the same substance with his Father , begotten before all Ages , before the Morning-stars ; he is GOD eternal . He is also , by reason of the personal Union of the Divinity with his Humane nature , the Son of God ; not by Adoption , as good Men and beatified Angels are , but by an extraordinary and miraculous Generation . He is the Heir of his Father's glories and possessions , not by succession , ( for his Father cannot die , ) but by an equality of communication . He is the express image of his Father's person according to both Natures ; the miracle and excess of his Godhead being , as upon wax , imprinted upon all the capacities of his Humanity . And after all this , he is our Saviour ; that to our duties of wonder and adoration we may add the affections of love and union , as himself , besides his being admirable in himself , is become profitable to us . Verè Verbum hoc est abbreviatum , saith the Prophet ; The eternal Word of the Father is shortned to the dimensions of an infant . 6. Here then are concentred the prodigles of Greatness and Goodness , of Wisdom and Charity , of Meekness and Humility , and march all the way in mysterie and incomprehensible mixtures ; if we consider him in the bosome of his Father , where he is seated by the postures of Love and essential Felicity ; and in the Manger , where Love also placed him , and an infinite desire to communicate his Felicities to us . As he is God , his Throne is in the Heaven , and he fills all things by his immensity : as he is Man , he is circumscribed by an uneasie Cradle , and cries in a Stable . As he is God , he is seated upon a super-exalted Throne ; as Man , exposed to the lowest estate of uneasiness and need . As God , clothed in a robe of Glory , at the same instant when you may behold and wonder at his Humanity wrapped in cheap and unworthy Cradle-bands . As God , he is incircled with millions of Angels ; as Man , in the company of Beasts . As God , he is the eternal Word of the Father , Eternal , sustained by himself , all-sufficient , and without need : and yet he submitted himself to a condition imperfect , inglorious , indigent and necessitous . And this consideration is apt and natural to produce great affections of love , duty and obedience , desires of union and conformity to his sacred Person , Life , Actions , and Laws ; that we resolve all our thoughts , and finally determine all our reason and our passions and capacities upon that saying of St. Paul , He that loves not the Lord Jesus Christ , let him be accursed . 7. Upon the consideration of these Glories , if a pious soul shall upon the supports of Faith and Love enter into the Stable where this great King was born , and with affections behold every member of the Holy Body , and thence pass into the Soul of Jesus , we may see a scheme of holy Meditations , enough to entertain all the degrees of our love and of our understanding , and make the mysterie of the Nativity as fruitful of holy thoughts as it was of Blessings to us . And it may serve instead of a description of the Person of Jesus conveyed to us in imperfect and Apocryphal schemes . If we could behold his sacred Feet with those affections which the Holy Virgin did , we have transmitted to us those Mysteries in story which she had first in part by spiritual and divine infused light , and afterwards by observation . Those holy Feet , tender and unable to support his sacred Body , should bear him over all the Province of his Cure with great zeal for the gaining of Souls to the belief and obedience of his holy Laws ; those are the Feet that should walk upon seas and hills of water as upon firm pavement ; at which the Lepers and diseased persons should stoop , and gather health up ; which Mary Magdalen should wash with tears , and wipe with her hair , and anoint with costly Nard , as expressions of love and adoration , and there find absolution and remedy for her sins ; and which finally should be rent by the nails of the Cross , and afterwards ascend above the Heavens , making the earth to be his foot-stool . From hence take patterns of imitation , that our Piety be symbolical , that our Affections be passionate and Eucharistical , full of love , and wonder , and adoration , that our feet tread in the same steps , and that we transfer the Symbol into Mystery , and the Mystery to Devotion , praying the Holy Jesus to actuate the same mercies in us which were finished at his holy feet , forgiving our sins , healing our sicknesses ; and then place our selves irremoveably , becoming his Disciples , and strictly observing the rules of his holy Institution , sitting at the feet of this our greatest Master . 8. In the same manner a pious person may ( with the Blessed Virgin ) pass to the consideration of his holy Hands , which were so often lifted up to God in Prayer ; whose touch was miraculous and medicinal , cleansing Lepers , restoring perishing limbs , opening blind eyes , raising dead persons to life ; those Hands which fed many thousands by two Miracles of multiplication , that purged the Temple from prophaneness , that in a sacramental manner bare his own Body , and gave it to be the food and refreshment of elect Souls , and after were cloven and rent upon the Cross , till the Wounds became ( after the Resurrection ) so many transparencies and glorious Instruments of solemn , spiritual and efficacious benediction . Transmit this meditation into affections and practices , lifting up pure hands in prayer , that our Devotions be united to the merits of his glorious Intercession ; and putting our selves into his hands and holy providence , let us beg those effects upon our Souls and spiritual Cures which his precious hands did operate upon their bodies , transferring those Similitudes to our ghostly and personal advantages . 9. We may also behold his holy Breast , and consider , that there lay that sacred Heart , like the Dove within the Ark , speaking peace to us , being the regiment of love and sorrows , the fountain of both the Sacraments , running out in the two holy streams of Bloud and Water , when the Rock was smitten , when his holy Side was pierced : and there with St. John let us lay our head , and place our heart , and thence draw a treasure of holy revelations and affections , that we may rest in him onely , and upon him lay our burthens , filling every corner of our heart with thoughts of the most amiable and beloved JESUS . 10. In like manner we may unite the Day of his Nativity with the day of his Passion , and consider all the parts of his Body as it was instrumental in all the work of our Redemption , and so imitate , and in some proportion partake of , that great variety of sweetnesses and amorous reflexes and gracious intercourses which passed between the Blessed Virgin and the Holy Child , according to his present capacities , and the clarity of that light which was communicated to her by Divine Infusion . And all the Members of this Blessed Child , his Eyes , his Face , his Head , all the Organs of his Senses afford variety of entertainment and motion to our Affections , according as they served in their several imployments and cooperations in the mysteries of our Restitution . 11. But his Body was but his Soul' s upper garment , and the considerations of this are as immaterial and spiritual as the Soul it self , and more immediate to the mystery of the Nativity . This Soul is of the same nature and substance with ours ; in this inferiour to the Angels , that of it self it is incompleat , and discursive in a lower order of ratiocination ; but in this superiour : 1. That it is personally united to the Divinity , full of the Holy Ghost , over-running with Grace , which was dispensed to it without measure . ( And by the mediation of this Union , as it self is exalted far above all orders of Intelligences , so we also have contracted alliance with God , teaching us not to unravel our excellencies by infamous deportments . ) 2. Here also we may meditate , that his Memory is indeterminable and unalterable , ever remembring to do us good , and to present our needs to God by the means of his holy intercession . 3. That his Understanding is without ignorance , knowing the secrets of our hearts , full of mysterious secrets of his Father's Kingdom , in which all the treasures of the wisdom and knowledge of God are hidden . 4. That his Will is impeccable , entertained with an uninterrupted act of Love to God , greater than all Angels and beatified spirits present to God in the midst of the transportations and ravishments of Paradise : That this Will is full of Love to us , of Humility in it self , of Conformity to God , wholly resign'd by acts of Adoration and Obedience . It was moved by six Wings ; Zeal of the honour of God , and Compunction for our sins , Pity to our miseries , and Hatred of our impieties . Desires of satisfying the wrath of God , and great Joy at the consideration of all the fruits of his Nativity , the appeasing of his Father , the redemption of his brethren . And upon these wings he mounted up into the throne of Glory , carrying our nature with him above the seats of Angels . These second considerations present themselves to all that with Piety and Devotion behold the Holy Babe lying in the obscure and humble place of his Nativity . The PRAYER . HOly and Immortal Jesus , I adore and worship thee with the lowest prostrations and humility of Soul and body , and give thee all thanks for that great Love to us whereof thy Nativity hath made demonstration ; for that Humility of thine expressed in the poor and ignoble circumstances which thou didst voluntarily chuse in the manner of thy Birth . And I present to thy holy Humanity inchased in the adorable Divinity my Body and Soul ; humbly desiring , that as thou didst clothe thy self with a Humane body , thou mayest invest me with the robes of Righteousness , covering my sins , inabling my weaknesses , and sustaining my mortality , till I shall finally in conformity to thy Beauties and Perfections be clothed with the stole of Glory . Amen . 2. VOuchsafe to come to me by a more intimate and spiritual approximation , that so thou mayest lead me to thy Father ; for of my self I cannot move one step towards thee . Take me by the hand , place me in thy heart , that there I may live , and there I may die : that as thou hast united our Nature to thy Eternal Being , thou mightest also unite my Person to thine by the interiour adunations of Love , and Obedience , and Conformity . Let thy Ears be open to my prayers , thy merciful Eyes look upon my miseries , thy holy Hands be stretched out to my relief and succour : let some of those precious distilling Tears which nature , and thy compassion , and thy Sufferings did cause to distill and drop from those sacred fontinels , water my stony heart , and make it soft , apt for the impressions of a melting , obedient and corresponding love ; and moisten mine eyes , that I may upon thy stock of pity and weeping mourn for my sins , that so my tears and sorrows , being drops of water coming from that holy Rock , may indeed be united unto thine , and made precious by such holy mixtures . Amen . 3. BLessed Jesus , now that thou hast sanctified and exalted Humane nature , and made even my Body precious by a personal uniting it to the Divinity , teach me so reverently to account of it , that I may not dare to prophane it with impure lusts or caitive affections , and unhallow that ground where thy holy feet have troden . Give to me ardent desires , and efficacious prosecutions of these holy effects which thou didst design for us in thy Nativity , and other parts of our Redemption : give me great confidence in thee , which thou hast encouraged by the exhibition of so glorious favours ; great sorrow and confusion of face at the sight of mine own imperfections , and estrangements , and great distances from thee , and the perfections of thy Soul ; and bring me to thee by the strictnesses of a Zealous and affectionate imitation of those Sanctities which , next to the hypostatical Union , added lustre and excellency to thy Humanity , that I may live here with thee in the expresses of a holy life , and die with thee by mortification and an unwearied patience , and reign with thee in immortal glories world without end . Amen . DISCOURSE I. Of Nursing Children , in imitation of the Blessed Virgin-Mother . 1. THese later Ages of the world have declined into a Softness above the effeminacy of Asian Princes , and have contracted customes which those innocent and healthful days of our Ancestors knew not , whose Piety was natural , whose Charity was operative , whose Policy was just and valiant , and whose Oeconomy was sincere and proportionable to the dispositions and requisites of Nature . And in this particular the good women of * old gave one of their instances ; the greatest personages nurst their own Children , did the work of Mothers , and thought it was unlikely women should become vertuous by ornaments and superadditions of Morality , who did decline the laws and prescriptions of Nature , whose principles supply us with the first and most common rules of Manners and more perfect actions . In imitation of whom , and especially of the Virgin Mary , who was Mother and Nurse to the Holy Jesus , I shall endeavour to correct those softnesses and unnatural rejections of Children , which are popular up to a custom and fashion , even where no necessities of Nature or just Reason can make excuse . 2. And I cannot think the Question despicable , and the Duty of meanest consideration ; although it be specified in an office of small esteem , and suggested to us by the principles of Reason , and not by express sanctions of Divinity . For although other actions are more perfect and spiritual , yet this is more natural and humane ; other things being superadded to a full Duty rise higher , but this builds stronger , and is like a part of the foundation , having no lustre , but much strength ; and however the others are full of ornament , yet this hath in it some degrees of necessity , and possibly is with more danger and irregularity omitted than actions which spread their leaves fairer , and look more gloriously . 3. First , here I consider , that there are many sins in the scene of the Body and the matter of Sobriety which are highly criminal , and yet the Laws of God expressed in Scripture name them not ; but men are taught to distinguish them by that Reason which is given us by nature , and is imprinted in our understanding in order to the conservation of humane kind . For since every creature hath something in it sufficient to propagate the kind , and to conserve the individuals from perishing in confusions and general disorders , which in Beasts we call Instinct , that is , an habitual or prime disposition to do certain things which are proportionable to the End whither it is designed ; Man also , if he be not more imperfect , must have the like : and because he knows and makes reflexions upon his own acts , and understands the reason of it , that which in them is Instinct , in him is natural Reason , which is , a desire to preserve himself and his own kind , and differs from Instinct , because he understands his Instinct and the reasonableness of it , and they do not . But Man being a higher thing even in the order of creation , and designed to a more noble End in his animal capacity , his Argumentative Instinct is larger than the Natural Instinct of Beasts : for he hath Instincts in him in order to the conservation of Society , and therefore hath Principles , that is , he hath natural desires to it for his own good ; and because he understands them , they are called Principles , and Laws of Nature , but are no other than what I have now declared ; for Beasts do the same things we do , and have many the same inclinations , which in us are the Laws of Nature , even all which we have in order to our common End. But that which in Beasts is Nature and an impulsive force , in us must be duty and an inviting power : we must do the same things with an actual or habitual designation of that End to which God designs Beasts , ( supplying by his wisdom their want of understanding ) and then what is mere Nature in them , in us is Natural reason . And therefore Marriage in men is made sacred , when the mixtures of other creatures are so merely natural , that they are not capable of being vertuous ; because men are bound to intend that End which God made . And this , with the superaddition of other Ends , of which Marriage is representative in part , and in part effective , does consecrate Marriage , and makes it holy and mysterious . But then there are in marriage many duties which we are taught by Instinct ; that is , by that Reason whereby we understand what are the best means to promote the End which we have assigned us . And by these Laws all unnatural mixtures are made unlawful , and the decencies which are to be observed in Marriage are prescribed us by this . 4. Secondly , Upon the supposition of this Discourse I consider again , that although to observe this Instinct or these Laws of Nature ( in which I now have instanced ) be no great vertue in any eminency of degree , ( as no man is much commended for not killing himself , or for not degenerating into beastly Lusts ; ) yet to prevaricate some of these Laws may become almost the greatest sin in the world . And therefore although to live according to Nature be a testimony fit to give to a sober and a temperate man , and rises no higher ; yet to do an action against Nature is the greatest dishonour and impiety in the world , ( I mean of actions whose scene lies in the Body ) and disentitles us to all relations to God , and vicinity to Vertue . 5. Thirdly , Now amongst actions which we are taught by Nature , some concern the being and the necessities of Nature , some appertain to her convenience and advantage : and the transgressions of these respectively have their heightnings or depressions ; and therefore to kill a man is worse than some preternatural pollutions , because more destructive of the end and designation of Nature , and the purpose of instinct . 6. Fourthly , Every part of this Instinct is then in some sense a Law , when it is in a direct order to a necessary End , and by that is made reasonable . I say [ in some sence ] it is a Law , that is , it is in a near disposition to become a Law. It is a Rule without obligation to a particular punishment , beyond the effect of the natural inordination and obliquity of the act ; it is not the measure of a moral good or evil , but of the natural , that is , of comely and uncomely . For if in the individuals it should fail , or that there pass some greater obligation upon the person in order to a higher end , not consistent with those means designed in order to the lesser end , in that particular it is no fault , but sometimes a vertue . And therefore although it be an Instinct , or reasonable towards many purposes , that every one should beget a man in his own image , in order to the preservation of nature : yet if there be a superaddition of another and higher end , and contrary means perswaded in order to it , ( such as is holy Coelibate or Virginity in order to a spiritual life , in some persons ) there the instinct of Nature is very far from passing obligation upon the Conscience , and in that instance ceases to be reasonable . And therefore the Romans , who invited men to marriage with priviledges , and punished morose and ungentle natures that refused it , yet they had their chaste and unmarried Vestals ; the first , in order to the Commonwealth ; these , in a nearer order to Religion . 7. Fifthly , These Instincts or reasonable inducements become Laws , obliging us in Conscience and in the way of Religion , and the breach of them is directly criminal , when the instance violates any end of Justice , or Charity , or Sobriety , either designed in Nature's first intention , or superinduced by God or man. For every thing that is unreasonable to some certain purpose is not presently criminal , much less is it against the Law of Nature , ( unless every man that goes out of his way sins against the Law of Nature ; ) and every contradicting of a natural desire or inclination is not a sin against a law of Nature . For the restraining sometimes of a lawful and a permitted desire is an act of great Vertue , and pursues a greater reason ; as in the former instance . But those things only against which such a reason as mixes with Charity or Justice , or something that is now in order to a farther end of a commanded instance of Piety , may be without errour brought , those things are only criminal . And God having first made our instincts reasonable , hath now made our Reason and Instincts to be spiritual ; and having sometimes restrained our Instincts , and always made them regular , he hath by the intermixture of other principles made a separation of Instinct from Instinct , leaving one in the form of natural inclination , and they rise no higher than a permission or a decency , it is lawful , or it is comely so to do : ( for no man can asfirm it to be a Duty to kill him that assaults my life , or to maintain my children for ever without their own industry , when they are able , what degrees of natural fondness 〈◊〉 I have towards them ; nor that I sin , if I do not marry , when I can contain ) and yet every one of these may proceed from the affections and first inclinations of Nature ; but until they mingle with Justice , or Charity , or some instance of Religion and Obedience , they are no Laws ; the other that are so mingled being raised to Duty and Religion . Nature inclines us , and Reason judges it apt and requisite in order to certain ends ; but then every particular of it is made to be an act of Religion from some other principle : as yet , it is but fit and reasonable not Religion and particular Duty , till God or man hath interposed . But whatsoever particular in nature was fit to be made a Law of Religion , is made such by the superaddition of another principle : and this is derived to us by tradition from Adam to Noah , or else transmitted to us by the consent of all the world upon a natural and prompt reason , or else by some other instrument derived to us from God , but especially by the Christian Religion , which hath adopted all those things which we call things honest , things comely , and things of good report , into a law and a duty , as appears Phil. 4. 8. 8. Upon these Propositions I shall infer by way of Instance , that it is a Duty that Women should nurse their own Children . For first , it is taught to women by that Instinct which Nature hath implanted in them . For , as Favorinus the Philosopher discoursed , it is but to be half a Mother to bring forth Children , and not to nourish them : and it is some kind of Abortion , or an exposing of the Infant , which in the reputation of all wise Nations is infamous and uncharitable . And if the name of Mother be an appellative of affection and endearments , why should the Mother be willing to divide it with a stranger ? The Earth is the Mother of us all , not only because we were made of her Red clay , but chiefly that she daily gives us food from her bowels and breasts ; and Plants and Beasts give nourishment to their off-springs , after their production , with greater tenderness than they bare them in their wombs : and yet Women give nourishment to the Embryo , which whether it be deformed or perfect they know not , and cannot love what they never saw ; and yet when they do see it , when they have rejoyced that a Child is born , and forgotten the sorrows of production , they who then can first begin to love it , if they begin to divorce the Infant from the Mother , the Object from the Affection , cut off the opportunities and occasions of their Charity or Piety . 9. For why hath Nature given to women two exuberant Fontinels , which like two Rocs that are twins feed among the Lilics , and drop milk like dew from Hermon , and hath (a) invited that nourishment from the secret recesses where the Infant dwelt at first , up to the Breast where naturally now the Child is cradled in the entertainments of love and maternal embraces ; but that Nature having removed the Babe , and carried its meat after it , intends that it should be (b) preserved by the matter and ingredients of its constitution , and have the same diet prepared with a more mature and proportionable digestion ? If Nature intended them not for Nourishment , I am sure it less intended them for Pride and wantonness ; they are needless Excrescences and Vices of Nature , unless imployed in Nature's work and proper intendment . And if it be a matter of consideration of what bloud Children are derived : we may also consider , that the derivation continues after the birth , and therefore , abating the sensuality , the Nurse is as much the Mother as she that brought it forth ; and so much the more , as there is a longer communication of constituent nourishment ( for so are the first emanations ) in this than in the other . So that here is first the Instinct or prime intendment of Nature . 10. Secondly , And that this Instinct may also become humane and reasonable , we see it by experience in many places , that Foster-Children are dearer to the Nurse than to the Mother , as receiving and ministring respectively perpetual prettinesses of love , and fondness , and trouble , and need , and invitations , and all the instruments of indearment ; besides a vicinity of dispositions and relative tempers by the communication of bloud and spirits from the Nurse to the Suckling , which makes use the more natural , and nature more accustomed . And therefore the affections which these exposed or derelict Children bear to their Mothers have no grounds of nature or assiduity , but civility and opinion ; and that little of love which is abated from the Foster-parents upon publick report that they are not natural , that little is transferred to Mothers upon the same opinion , and no more . Hence come those unnatural aversions , those unrelenting dispositions , those carelesnesses and incurious deportments towards their Children , which are such ill-sown seeds , from whence may arise up a bitterness of disposition and mutual provocation . The affection which Children bear to their Nurses was highly remarked in the instance of Scipio Asiaticus , who rejected the importunity of his Brother Africanus in behalf of the ten Captains who were condemned for offering violence to the Vestals , but pardoned them at the request of his Foster-sister : and being asked why he did more for his Nurse's Daughter than for his own Mother's Son , gave this answer , I esteem her rather to be my Mother that brought me up , than her that bare me and forsook me . And I have read the observation , That many Tyrants have killed their Mothers , but never any did violence to his Nurse ; as if they were desirous to suck the bloud of their Mother raw , which she refused to give to them digested into milk . And the Bastard-Brother of the Gracchi , returning from his Victories in Asia to Rome , presented his Mother with a Jewel of Silver , and his Nurse with a Girdle of Gold , upon the same account . Sometimes Children are exchanged , and artificial Bastardies introduced into a Family , and the right Heir supplanted . It happened so to Artabanus King of Epirus : his Child was changed at nurse , and the Son of a mean Knight succeeded in the Kingdom . The event of which was this : The Nurse too late discovered the Treason ; a bloudy War was commenced , both the Pretenders slain in Battel , and the Kingdom it self was usurped by Alexander the Brother to Olympias , the wife of Philip the Macedonian . At the best , though there happen no such extravagant and rare accidents , yet it is not likely a Stranger should love the Child better than the Mother : and if the Mother's care could suffer it to be exposed , a Stranger 's care may suffer it to be neglected . For how shall an Hireling endure the inconveniences , the tediousnesses and unhandsomnesses of a Nursery , when she , whose natural affection might have made it pleasant , out of wantonness or softness hath declined the burthen ? But the sad accidents which by too frequent observation are daily seen happening to Nurse-children give great probation , that this intendment of Nature designing Mothers to be the Nurses , that their affection might secure and increase their care , and the care best provide for their Babes , is most reasonable , and proportionable to the discourses of Humanity . 11. But as this instinct was made reasonable , so in this also the reason is in order to grace and spiritual effects ; and therefore is among those things which God hath separated from the common Instincts of Nature , and made properly to be Laws , by the mixtures of Justice and Charity . For it is part of that Education which Mothers as a duty owe to their children , that they do in all circumstances , and with all their powers which God to that purpose gave them , * promote their capacities and improve their faculties . Now in this also , as the temper of the Body is considerable in order to the inclinations of the Soul , so is the Nurse in order to the temper of the Body : and a Lamb sucking a Goat , or a Kid sucking an Ewe , change their fleece and hair respectively , say Naturalists . For if the Soul of Man were put into the body of a Mole , it could not see nor speak , because it is not fitted with an Instrument apt and organical to the faculty : and when the Soul hath its proper Instruments , its musick is pleasant or harsh according to the sweetness or the unevenness of the string it touches : for David himself could not have charmed Saul's melancholick spirit with the strings of his Bow , or the wood of his Spear . And just so are the actions or dispositions of the Soul , angry or pleasant , lustful or cold , querulous or passionate , according as the Body is disposed by the various intermixtures of natural qualities . And as the carelesness of Nurses hath sometimes returned Children to their Parents crooked , consumptive , half starved , and unclean from the impurities of Nature : so their society and their nourishment together have disposed them to peevishness , to lust , to drunkenness , to pride ; to low and base demeanours , to stubbornness . And as a man would have been unwilling to have had a Child by Harpaste , Seneca's wife's Fool ; so he would in all reason be as unwilling to have had her to be the Nurse : for very often Mothers by the birth do not transmit their imperfections , yet it seldome happens but the Nurse does . Which is the more considerable , because Nurses are commonly persons of no great rank , certainly lower than the Mother , and by consequence liker to return their Children with the lower and more servile conditions : and commonly those vainer people teach them to be peevish and proud , to lie , or at least seldom give them any first principles contrariant to the Nurse's vice . And therefore it concerns the Parents care , in order to a vertuous life of the Child , to secure its first seasonings ; because , whatever it sucks in first , it swallows and believes infinitely , and practises easily , and continues longest . And this is more proper for a Mother's care , while the Nurse thinks that giving the Child suck , and keeping its body clean , is all her duty . But the Mother cannot think her self so easily discharged . And this consideration is material in all cases , be the choice of the Nurse never so prudent and curious : and it is not easily apprehended to be the portion of her care to give it spiritual milk , and therefore it intrenches very much upon Impiety and positive relinquishing the education of their Children , when Mothers expose the spirit of the Child either to its own weaker inclinations , or the wicked principles of an ungodly Nurse , or the carelesness of any less-obliged person . 12. And then let me add , That a Child sucks the Nurse's milk , and digests her conditions , if they be never so * bad , seldom gets any good . For Vertue being superaddition to Nature , and Perfections not radical in the body , but contradictions to and meliorations of natural indispositions , does not easily convey it self by ministrations of food , as Vice does , which in most instances is nothing but mere Nature grown to Custom , and not mended by Grace : so that it is probable enough , such natural distemperatures may pass in the rivulets of milk , like evil spirits in a white garment , when Vertues are of harder purchase , and dwell so low in the heart , that they but rarely pass through the fountains of generation . And therefore let no Mother venture her child upon a stranger , whose heart she less knows than her own . And because few of those nicer women think better of others than themselves , ( since out of self-love they neglect their own bowels ) it is but an act of improvidence to let my Child derive imperfections from one of whom I have not so good an opinion as of my self . 13. And if those many blessings and holy prayers which the Child needs , or his askings or sicknesses , or the Mother's fears or joyes respectively do occasion , should not be cast into this account ; yet those principles which in all cases wherein the neglect is vicious are the causes of the exposing the Child , are extremely against the Piety and Charity of Christian Religion , which prescribes severity and austere deportment , and the labours of love , and exemplar tenderness of affections , and piety to children , which are the most natural and nearest relations the Parents have . That Religion which commands us to visit and to tend sick strangers , and wash the feet of the poor , and dress their ulcers , and sends us upon charitable embassies into unclean prisons , and bids us lay down our lives for one another ; is not pleased with a niceness and sensual curiosity ( that I may not name the wantonnesses of lusts ) which denies suck to our own children . What is more humane and affectionate than Christianity ? and what is less natural and charitable than to deny the expresses of a Mother's affection ? which certainly to good women is the greatest trouble in the world , and the greatest violence to their desires , if they should not express and minister . 14. And it would be considered , whether those Mothers who have neglected their first Duties of Piety and Charity can expect so prompt and easie returns of Duty and Piety from their Children , whose best foundation is Love , and that love strongest which is most natural , and that most natural which is conveyed by the first ministeries and impresses of Nourishment and Education . And if Love descends more strongly than it ascends , and commonly falls from the Parents upon the Children in Cataracts , and returns back again up to the Parents but in gentle Dews ; if the Child's affection keeps the same proportions towards such unkind Mothers , it will be as little as atoms in the Sun , and never express it self but when the Mother needs it not , that is , in the Sun-shine of a clear fortune . 15. This then is amongst those Instincts which are natural , heightned first by Reason , and then exalted by Grace into the obligation of a Law : and being amongst the Sanctions of Nature , its prevarication is a crime very near those sins which Divines , in detestation of their malignity , call Sins against Nature , and is never to be excused but in , cases of * Necessity or greater Charity ; as when the Mother cannot be a Nurse by reason of natural disability , or is afflicted with a disease which might be 〈◊〉 in the milk , or in case of the publick necessities of a Kingdom , for the securing of Succession in the Royal Family . And yet concerning this last Lycurgus made a Law , that the Noblest amongst the Spartan women , though their Kings Wives , should at least nurse their Eldest son , and the Plebeians should nurse all theirs : and Plutarch reports , that the second son of King Themistes inherited the Kingdom in Sparta , only because he was nursed with his Mother's milk , and the eldest was therefore rejected because a stranger was his Nurse . And that Queens have suckled and nursed their own children , is no very unusual kindness in the simplicity and hearty affections of elder Ages , as is to be seen in Herodotus and other Historians . I shall only remark one instance out of the Spanish Chronicles , which Henry Stephens in his Apology for Herodotus reports to have heard from thence related by a noble personage , Monsieur Marillac ; That a Spanish Lady married into France nursed her child with so great a tenderness and jealousie , that having understood the little Prince once to have suck'd a stranger , she was unquiet till she had forced him to vomit it up again . In other cases the crime lies at their door who inforce neglect upon the other , and is heightned in proportion to the motive of the omission ; as if Wantonness or Pride be the parent of the crime , the Issue , besides its natural deformity , hath the excrescencies of Pride or Lust to make it more ugly . 16. To such Mothers I propound the example of the Holy Virgin , who had the honour to be visited by an Angel yet , after the example of the Saints in the Old Testament , she gave to the Holy Jesus drink from those bottles which himself had filled for his own drinking ; and her Paps were as surely blessed for giving him suck , as her Womb for bearing him ; and reads a Lecture of Piety and Charity , which if we deny to our children , there is then in the world left no argument or relation great enough to kindle it from a cinder to a flame . God gives dry breasts , for a curse to some , for an affliction to others ; but those that invite it to them by voluntary arts , love not blessing , therefore shall it be far from them . And I remember that it was said concerning Annius Minutius the Censor , that he thought it a prodigy and extremely ominous to Rome , that a Roman Lady refused to nurse her Child , and yet gave suck to a Puppy , that her milk might with more safety be dried up with artificial applications . Let none therefore divide the interests of their own Children : for she that appeared before Solomon , and would have the Child divided , was not the true Mother , and was the more culpable of the two . The PRAYER . O Holy and Eternal God , Father of the Creatures , and King of all the World , who hast imprinted in all the sons of thy Creation principles and abilities to serve the end of their own preservation , and to Men hast superadded Reason , making those first propensities of Nature to be reasonable in order to Society , and a conversation in Communities and Bodies politick , and hast by several laws and revelations directed our Reasons to nearer applications to thee , and performance of thy great End , the glory of our Lord and Father ; teach me strictly to observe the order of Creation , and the designs of the Creatures , that in my order I may do that service which every creature does in its proper capacity . Lord , let me be as constant in the ways of Religion as the Sun in his course , as ready to follow the intimations of thy Spirit as little Birds are to obey the directions of thy Providence and the conduct of thy hand ; and let me never by evil customs , or vain company , or false persuasions , extinguish those principles of Morality and right Reason which thou hast imprinted in my understanding , in my creation and education , and which thou hast ennobled by the superadditions of Christian institution : that I may live according to the rules of Nature in such things which she teaches , modestly , temperately and affectionately , in all the parts of my natural and political relations ; and that I , proceeding from Nature to Grace , may henceforth go on from Grace to Glory , the crown of all Obedience , prudent and holy walking , through Jesus Christ our Lord. Amen . SECT . IV. Of the great and glorious Accidents happening about the Birth of JESVS . The Angels appearing to the Shepherds . S. LUKE . 2. 14. Glory to God in the highest , and on earth peace , good will towards men . The Epiphanie . S. MAT : 2. 11. When they had opened their treasures , they presented unto him gifts , Gold , and Frank incense , and Myrrhe . 1. ALthough the Birth of Christ was destitute of the usual excrescences and less necessary Pomps which used to signifie and illustrate the birth of Princes ; yet his first Humility was made glorious with Presages , Miracles , and Significations from Heaven , which did not only , like the furniture of a Princely Bed-chamber , speak the riches of the Parent , or greatness of the Son within its own walls , but did declare to all the world that their Prince was born , publishing it with figures and representments almost as great as its Empire . 2. For when all the world did expect that in Judaea should be born their Prince , and that the incredulous world had in their observation slipt by their true Prince , because he came not in pompous and secular illustrations ; upon that very stock Vespasian was nurs'd up in hope of the Roman Empire , and that hope made him great in designs , and they being prosperous made his fortunes correspond to his hopes , and he was indeared and engaged upon that fortune by the Prophecy which was never intended him by the Prophet . But the fortune of the Roman Monarchy was not great enough for this Prince design'd by the old Prophets . And therefore it was not without the influence of a Divinity , that his Decessor Augustus about the time of Christ's Nativity refused to be called LORD : possibly it was , to entertain the people with some hopes of restitution of their Liberties , till he had grip'd the Monarchy with a stricter and faster hold ; but the Christians were apt to believe , that it was upon the 〈◊〉 of a Sibyll foretelling the birth of a greater Prince , to whom all the world should pay adoration ; and that the Prince was about that time born in Judaea , the Oracle which was dumb to Augustus's question told him unask'd , the Devil having no tongue permitted him , but one to proclaim that an Hebrew child was his Lord and Enemy . 3. At the Birth of which Child there was an universal Peace through all the World. For then it was that Augustus Caesar , having composed all the Wars of the World , did the third time cause the gates of Janus's Temple to be shut ; and this Peace continued for twelve years , even till the extreme old age of the Prince , until rust had sealed the Temple doors , which opened not till the Sedition of the 〈◊〉 and the Rebellion of the Dacians caused Augustus to arm . For he that was born was the Prince of Peace , and came to reconcile God with man , and man with his brother ; and to make , by the sweetness of his Example , and the influence of a holy Doctrine , such happy atonements between disagreeing natures , such confederations and 〈◊〉 between Enemies , that the Wolf and the Lamb should lie down together , and a little child boldly and without danger put his finger in the nest and cavern of an Asp : and it could be no less than miraculous , that so great a Body as the Roman Empire , consisting of so many parts , whose Constitutions were differing , their Humours contrary , their Interests contradicting each others greatness , and all these violently oppressed by an usurping power , should have no limb out of joynt , not so much as an aking tooth or a rebelling humour in that huge collection of parts : but so it seemed good in the eye of Heaven , by so great and good a symbol to declare not only the Greatness , but the Goodness of the Prince that was then born in Judaea , the Lord of all the World. 4. But because the Heavens , as well as the Earth , are his Creatures , and do serve him , at his Birth he received a sign in Heaven above , as well as in the Earth beneath , as an homage paid to their common Lord. For as certain Shepherds were keeping watch over their slocks by night , near that part where Jacob did use to feed his cattel when he was in the land of Canaan , the Angel of the Lord came upon them , and the glory of the Lord shone round about them . Needs must the Shepherds be afraid , when an Angel came arrayed in glory , and clothed their persons in a robe of light , great enough to confound their senses and scatter their understandings . But the Angel said unto them , Fear not , for I bring unto you tidings of great joy which shall be to all people . For unto you is born this day in the city of David a Saviour , which is Christ the Lord. The Shepherds needed not be invited to go see this glorious sight ; but lest their fancy should rise up to an expectation of a Prince as externally glorious as might be hoped for upon the consequence of so glorious an Apparition , the Angel , to prevent the mistake , told them of a Sign , which indeed was no other than the thing 〈◊〉 ; but yet was therefore a Sign , because it was so remote from the common probability and exspectation of such a birth , that by being a Miracle , so great a Prince should be born so poorly , it became an instrument to signifie it self and all the other parts of mysterious consequence . For the Angel said , This shall be a sign unto you , Ye shall find the Babe wrapt in swadling-cloaths , lying in a manger . 5. But as Light , when it first begins to gild the East , scatters indeed the darknesses from the earth , but ceases not to increase its 〈◊〉 till it hath made perfect day : so it happened now in this Apparition of the Angel of light , he appeared and told his message , and did shine , but the light arose higher and higher , till midnight was as bright as mid-day ; for suddenly there was with the Angel a multitude of the heavenly 〈◊〉 : and after the Angel had told his Message in plain-song , the whole Chorus joyned in descant , and sang an Hymn to the tune and sence of Heaven , where glory is paid to God in eternal and never-ceasing offices , and whence good will descends upon men in perpetual and never-stopping torrents . Their Song was , Glory be to God on high , on earth peace , good will towards men : by this Song not only * referring to the strange Peace which at that time put all the World in 〈◊〉 , but to the great Peace which this new-born Prince should make between his Father and all Mankind . 6. As soon as these blessed Choristers had sung their Christmas Carol , and taught the Church a Hymn to put into her Offices for ever in the anniversary of this Festivity , the Angels returned into Heaven , and the Shepherds went to Bethlehem , to see this thing which the Lord had made known unto them . And they came with haste , and sound Mary and Joseph , and the Babe lying in a manger . Just as the Angel had prepared their expectation , they found the narrative verified , and saw the glory and the mystery of it by that representment which was made by the heavenly Ministers , seeing GOD through the veil of a Child's flesh , the Heir of Heaven wrapt in Swadling-clothes , and a person to whom the Angels did minister laid in a Manger ; and they beheld , and wondred , and worshipped . 7. But as precious Liquor warmed and heightned by a flame first crowns the vessel , and then dances over its brim into the fire , increasing the cause of its own motion and extravagancy : so it happened to the Shepherds , whose hearts being filled with the oil of gladness up unto the brim , the Joy ran over , as being too big to be consined in their own breasts , and did communicate it self , growing greater by such dissemination : for when they had seen it , they made known abroad the saying which was told them concerning this Child . And ( as well they might ) all that heard it wondred . But Mary , having first changed her joy into wonder , turned her wonder into entertainments of the mystery , and the mystery into a fruition and cohabitation with it : For Mary kept all these sayings , and pondered them in her heart . And the Shepherds having seen what the Angels did upon the publication of the news , which less concerned them than us , had learnt their duty , to sing an honour to God for the Nativity of Christ : For the Shepherds returned , glorifying and praising God for all the things that they had heard and seen , as it was told unto them . 8. But the Angels had told the Shepherds that the Nativity was glad tidings of great joy unto all people : and , that the Heavens might declare the glory of God , and the firmament shew his handy-work , this also was told abroad even to the Gentiles by a sign from Heaven , by the message of a Star. For there was a Prophecy of Balaam famous in all the Eastern Countrey , and recorded by Moses , There shall come a Star out of Jacob , and a Scepter shall arise out of Israel : Out of Jacob shall come he that shall have dominion . Which although in its first sence it signified David , who was the conqueror of the Moabites ; yet , in its more mysterious and chiefly-intended sence , it related to the Son of David . And in expectation of the event of this Prophecy , the Arabians , the sons of Abraham by Keturah , whose portion given by their Patriarch was Gold , Frankincense and Myrrh , who were great lovers of Astronomy , did with diligence expect the revelation of a mighty Prince in Judaea at such time when a miraculous and extraordinary Star should appear : And therefore when Jesus was born in Bethlehem of 〈◊〉 in the days of Herod the King , there came wise men , inspired by God , taught by Art , and perswaded by Prophecy , from the East to Jerusalem , saying , Where is he that is born King of the Jews ? for we have seen his Star in the East , and are come to worship him . The Greeks suppose this which was called a Star to have been indeed an Angel in a pillar of fire , and the semblance of a Star ; and it is made the more likely , by coming and standing directly over the humble roof of his Nativity , which is not discernible in the station of a Star , though it be supposed to be lower than the Orb of the Moon . To which if we add , that they only saw it , ( so far as we know , ) and that it appeared as it were by voluntary periods , it will not be very improbable but that it might be like the Angel that went before the sons of Israel in a pillar of fire by night , or rather like the little shining Stars sitting upon the Bodies of 〈◊〉 , Tharacus and Andronicus , Martyrs , when their bodies were searched for , in the days of Diocletian , and pointed at by those bright Angels . 9. This Star did not trouble Herod , till the Levantine Princes expounded the mysteriousness of it , and said it declared a King to be born in Jewry , and that the Star was his , not applicable to any signification but of a King's birth . And therefore although it was * no Prodigy nor Comet , foretelling Diseases , Plagues , War , and Death , but only the happy Birth of a most excellent Prince ; yet it brought affrightment to Herod and all Jerusalem : For when Herod the King had heard these things , he was troubled , and all Jerusalem with him . And thinking that the question of the Kingdom was now in dispute , and an Heir sent from Heaven to lay challenge to it , who brought a Star and the Learning of the East with him for evidence and probation of his Title , Herod thought there was no security to his usurped possession ; unless he could rescind the decrees of Heaven , and reverse the results and eternal counsels of Predestination . And he was resolved to venture it , first by craft , and then by violence . 10. And first , he calls the chief Priests and Scribes of the people together , and demanded of them , where CHRIST should be born ; and found by their joynt determination that Bethlehem of Judaea was the place designed by ancient Prophecy and God's Decree . Next he enquired of the Wise men concerning the Star , but privily , what time it appeared . For the Star had not motion certain and regular , by the laws of Nature ; but it so guided the Wise men in their journey , that it stood when they stood , moved not when they rested , and went forward when they were able , making no more haste than they did , who carried much of the business and imployment of the Star along with them . But when Herod was satisfied in his questions , he sent them to Bethlehem , with instructions to search diligently for the young child , and to bring him word , pretending that he would come and worship him also . 11. The Wise men prosecuted the business of their journey , and having heard the King , they departed , and the Star ( which , as it seems , attended their motion ) went before them , until it came and stood over where the young Child was ; where when they saw the Star , they rejoyced with exceeding great joy . Such a Joy as is usual to wearied Travellers when they are entring into their Inne , such a joy as when our hopes and greatest longings are laying hold upon the proper objects of their desires , a joy of certainty immediately before the possession : for that is the greatest Joy , which possesses before it is satisfied , and rejoyces with a joy not abated by the surfeits of possession , but heightned with all the apprehensions and fancies of hope , and the neighbourhood of fruition ; a joy of Nature , of Wonder , and of Religion . And now their hearts laboured with a throng of spirits and passions , and ran into the house to the embracement of Jesus even before their feet : But when they were come into the house , they saw the young Child with Mary his mother . And possibly their expectation was something lessened and their wonder heightned , when they saw their hope empty of pomp and gayety , the great King's Throne to be a Manger , a Stable to his Chamber of presence , a thin Court , and no Ministers , and the King himself a pretty Babe , and , but that he had a Star over his head , nothing to distinguish him from the common condition of children , or to excuse him from the miseries of a poor and empty fortune . 12. This did not scandalize those wise persons , but being convinced by that Testimony from Heaven , and the union of all Circumstances , they fell down and worshipped him , after the manner of the Easterlings when they do veneration to their Kings ; not with an empty Ave and gay blessing of fine words , but they bring presents , and come into his Courts ; for when they had opened their treasures , they presented unto him gifts , Gold , Frankincense , and Myrrh . And if these Gifts were mysterious beyond the acknowledgment of him to be the King of the Jews , and Christ that should come into the world ; Frankincense might signifie him to be acknowledged a God , Myrrh to be a Man , and Gold to be a King : Unless we chuse by Gold to signifie the acts of Mercy , by Myrrh the Chastity of minds and Purity of our bodies , to the incorruption of which Myrrh is especially instrumental , and by 〈◊〉 we intend our * Prayers , as the most apt presents and oblations to the honour and service of this young King. But however the fancies of Religion may represent variety of Idea's , the act of Adoration was direct and religious , and the Myrrh was medicinal to his tender body ; the Incense possibly no more than was necessary in a Stable , the first throne of his Humility ; and the Gold was a good Antidote against the present indigencies of his Poverty : Presents such as were used in all the Levant , ( especially in Arabia and Saba , to which the growth of Myrrh and Frankincense were proper ) in their addresses to their God and to their King , and were instruments with which under the veil of Flesh they worshipped the Eternal Word ; the Wisdom of God under infant Innocency , the Almighty Power in so great Weakness , and under the lowness of Humane nature the altitude of Majesty and the infinity of Divine Glory . And so was verified the prediction of the Prophet * Esay under the type of the son of the Prophetess , Before a child shall have knowledge to cry , My Father and my Mother , he shall take the spoil of Damascus and Samaria from before the King of Assyria . 13. When they had paid the tribute of their Offerings and Adoration , Being warned in their sleep by an Angel not to return to Herod , they returned into their own countrey another way : where , having been satisfied with the pleasures of Religion , and taught by that rare demonstration which was made by Christ , how Man's Happiness did nothing at all consist in the affluence of worldly Possessions , or the tumours of Honour ; having seen the Eternal Son of God poor and weak , and unclothed of all exteriour Ornaments ; they renounced the World , and retired empty into the recesses of Religion , and the delights of Philosophy . Ad SECT . IV. Considerations upon the Apparition of the Angels to the Shepherds . 1. WHen the Angels saw that come to pass which Gabriel the great Embassador of God had declared , that which had been prayed for and expected four thousand years , and that by the merits of this new-born Prince their younger brethren and inferiours in the order of Intelligent creatures were now to be redeemed , that Men should partake the glories of their secret habitations , and should fill up those void places which the fall of Lucifer and the third part of the Stars had made , their joy was great as their understanding , and these mountains did leap with joy , because the valleys were filled with benediction and a fruitful shower from Heaven . And if at the Conversion of one sinner there is jubilation and a festival kept among the Angels , how great shall we imagine this rejoycing to be , when Salvation and Redemption was sent to all the World ? But we also , to whom the joy did more personally relate , ( for they rejoyced for our sakes ) should learn to estimate the grace done us , and believe there is something very extraordinary in the Piety and Salvation of a man , when the Angels , who in respect of us are unconcern'd in the communications , rejoyce with the joy of Conquerors , or persons suddenly 〈◊〉 from tortures and death . 2. But the Angels also had other motions : for besides the pleasures of that joy which they had in beholding Humane nature so highly exalted , and that God was Man , and Man was God ; they were transported with admiration at the ineffable Counsel of God's Predestination , prostrating themselves with adoration and modesty , seeing God so humbled , and Man so changed , and so full of charity , that God stooped to the condition of Man , and Man was inflam'd beyond the love of Seraphims , and was made more knowing than Cherubims , more established than Thrones , more happy than all the orders of Angels . The issue of this consideration teaches us to learn their Charity , and to exterminate all the intimations and beginnings of Envy , that we may as much rejoyce at the good of others as of our selves : for then we love good for God's sake , when we love good whereever God hath placed it ; and that joy is charitable which overflows our neighbours fields , when our selves are unconcerned in the personal accruements ; for so we are made partakers of all that fear God , when Charity unites their joy to ours , as it makes us partakers of their common sufferings . 3. And now the Angels , who had adored the Holy Jesus in Heaven , come also to pay their homage to him upon Earth ; and laying aside their flaming swords they take into their hands instruments of musick , and sing , Glory be to God on high . First signifying to us , that the Incarnation of the Holy Jesus was a very great instrument of the glorification of God , and those divine Perfections in which he is chiefly pleased to communicate himself to us were in nothing manifested so much as in the mysteriousness of this work . Secondly , And in vain doth man satisfie himself with complacencies and ambitious designs upon earth , when he sees before him God in the form of a servant , humble , and poor , and crying , and an infant full of need and weakness . 4. But God hath pleased to reconcile his Glory with our eternal Benefit ; and that also was part of the Angels song , In earth peace to men of good will. For now we need not with Adam to fly from the presence of the Lord , saying , I heard thy voice , and I was afraid , and hid my self ; for he from whom our sins made us once to flie now weeps , and is an infant in his Mother's arms , seeking strange means to be reconciled to us , hath forgotten all his anger , and is swallowed up with love , and 〈◊〉 with irradiations of amorous affections and good will : and the effects of this good will are not referred only to persons of heroical and eminent graces and operations , of vast and expensive charities , of prodigious abstinencies , of eremitical retirements , of ascetical diet , of perfect Religion , and canoniz'd persons ; but to all men of good will , whose Souls are hallowed with holy purposes and pious desires , though the beauties of the Religion and holy thoughts were not spent in exterior acts , nor called out by the opportunities of a rich and expressive fortune . 5. But here we know where the seat and regiment of Peace is placed , and all of it must pass by us and descend upon us as duty and reward . It proceeds from the Word Incarnate , from the Son of God undertaking to reconcile us to his Father ; and it is ministred and consigned unto us by every event and act of Providence , whether it be decyphered in characters of paternal Indulgence , or of Correction , or Absolution . For that is not Peace from above , to have all things according to our humane and natural wishes ; but to be in favour with God , that is Peace ; always remembring , that to be chastised by him is not a certain testimony of his mere wrath , but to all his servants a character of love and of paternal provision , since he chastises every son whom he receives . Whosoever seeks to avoid all this world's Adversity , can never find Peace : but he only who hath resolved all his Affections and placed them in the heart of God , he who denies his own Will , and hath killed Self-love , and all those enemies within that make Afflictions to become Miseries indeed and full of bitterness , he only enjoys this Peace ; and in proportion to every man's Mortification and Self-denial , so are the degrees of his Peace : and this is the Peace which the Angel proclaimed at the enunciation of that Birth which taught Humility , and Contempt of things below , and all their vainer glories , by the greatest argument in the world , even the Poverty of God incarnate . And if God sent his own , natural , only-begotten and beloved Son , in all the 〈◊〉 of Poverty and contempt ; that person is vain who thinks God will love him better than he loved his own Son , or that he will express his love any other or gentler way than to make him partaker of the fortune of his eldest Son. There is one other postern to the dwellings of Peace , and that is , good will to Men ; for so much Charity as we have to others , such a measure of Peace also we may enjoy at home : For Peace was only proclaimed to Men of good will , to them that are at peace with God and all the World. 6. But the Angel brought the Message to Shepherds , to persons simple and mean and humble , persons likely to be more apprehensive of the Mystery , and less of the Scandal , of the Poverty of the Messias : for they whose custom or affections dwell in secular Pomps , who are not used by Charity or Humility to stoop to an Evenness and consideration of their brethren , of equal natures though of unequal fortunes , are persons of all the world most indisposed and removed from the understanding of spiritual excellencies , especially when they do not come clothed with advantages of the world , and of such beauties which they admire . God himself in Poverty comes in a prejudice to them that love Riches , and * Simplicity is Folly to crafty persons , a Mean birth is an ignoble stain , Beggery is a scandal , and the Cross an unanswerable objection . But the Angel's moral in the circumstance of his address , and inviting the poor Shepherds to Bethlehem , is , That none are fit to come to Christ but those who are poor in spirit , despisers of the world , simple in their hearts , without craft and secular designs ; and therefore neither did the Angel tell the story to Herod , nor to the Scribes and Pharisees , whose ambition had ends contradictory to the simplicity and poverty of the Birth of Jesus . 7. These Shepherds when they conversed with Angels were watching over their flocks by night ; no Revellers , but in a painful and dangerous imployment , the work of an honest Calling , securing their Folds against incursions of wild beasts , which in those Countries are not seldom or infrequent . And Christ being the great Shepherd , ( and possibly for the analogie's sake the sooner manifested to Shepherds , ) hath made his Ministers overseers of their Flocks , distinguished in their particular Folds , and conveys the mysteriousness of his Kingdom first to the Pastors , and by their ministery to the Flocks : But although all of them be admitted to the ministery , yet those only to the interiour recesses and nearer imitations of Jesus who are watchful over their Flocks , assiduous in their labours , painful in their sufferings , present in the dangers of the Sheep , ready to interpose their persons and sacrifice their lives ; these are Shepherds who first converse with Angels , and finally shall enter into the presence of the Lord. But besides this symbol , we are taught in the significations of the letter , That he that is diligent in the business of an honest Calling , is then doing service to God , and a work so pleasing to him who hath appointed the sons of men to labour , that to these Shepherds he made a return and recompence by the conversation of an Angel ; and hath advanced the reputation of an honest and a mean imployment to such a testimony of acceptance , that no honest person , though busied in meaner offices , may ever hereafter in the estimation of Christ's disciples become contemptible . 8. The signs which the Angel gave to discover the Babe were no marks of Lustre and Vanity , but they should find , 1. a Babe , 2. swadled , 3. lying in a Manger : the first a testimony of his Humility , the second of his Poverty , the third of his Incommodity and uneasiness ; for Christ came to combate the whole body of Sin , and to destroy every Province of Satan's Kingdom ; for these are direct antinomies to the Lusts of the flesh , the Last of the eyes , and the Pride of life . Against the first Christ opposed his hard and uneasie Lodging ; against the second , the poorness of his Swadling-bands and Mantle ; and the third is combated by the great dignation and descent of Christ from a Throne of Majesty to the state of a sucking Babe . And these are the first Lessons he hath taught us for our imitation ; which that we may the better do , as we must take him for our pattern , so also for our helper , and pray to the Holy Child , and he will not only teach us , but also give us power and ability . The PRAYER . O Blessed and Eternal Jesu , at whose Birth the Quires of Angels sang praises to God , and proclaimed peace to Men , sanctifie my Will and inferiour Affections ; make me to be within the conditions of Peace , that I be holy and mortified , a despiser of the world and exteriour vanities , humble and charitable ; that by thy eminent example I may be so fixed in the designs and prosecution of the Ends of God and a blissful Eternity , that I be unmoved with the terrors of the world , unaltered with its allurements and seductions , not ambitious of its honour , not desirous of its fulness and plenty ; but make me diligent in the imployment thou givest me , faithful in discharge of my trust , modest in my desires , content in the issues of thy Providence : that in such dispositions I may receive and entertain visitations from Heaven , and Revelations of the Mysteries and blisses Evangelical ; that by such directions I may be brought into thy presence , there to see thy Beauties and admire thy Graces , and imitate all thy imitable Excellencies , and rest in thee for ever , in this world by the perseverance of a holy and comfortable life , and in the world to come in the participation of thy essential Glories and Felicities , O Blessed and Eternal Jesus . Considerations of the Epiphany of the B. Jesus by a Star , and the Adoration of Jesus by the Eastern Magi. 1. GOD , who is the universal Father of all Men , at the Nativity of the Messias gave notice of it to all the World , as they were represented by the grand Division of Jews and Gentiles ; to the Jewish Shepherds by an Angel , to the Eastern Magi by a Star. For the Gospel is of universal dissemination , not confined within the limits of a national Prerogative , but Catholick and diffused . As God's Love was , so was the dispensation of it , without respect of persons : for all being included under the curse of Sin , were to him equal and indifferent , undistinguishable objects of Mercy . And Jesus , descended of the Jews , was also the expectation of the Gentiles , and therefore communicated to all : the Grace of God being like the air we breathe , and it hath appeared to all men , saith S. Paul ; but the conveyances and communications of it were different in the degrees of clarity and illustration . The Angel told the Shepherds the story of the Nativity plainly and literally : The Star invited the Wise men by its rareness and preternatural apparition ; to which also , as by a foot-path , they had been led by the Prophecy of Balaam . 2. But here first the Grace of God prevents us ; without him we can do nothing ; he lays the first Stone in every Spiritual Building , and then expects by that strength he first gave us that we make the Superstructures . But as a Stone thrown into a River first moves the water , and disturbs its surface into a Circle , and then its own force wafts the neighbouring drops into a larger figure by its proper weight : so is the Grace of God the first principle of our spiritual motion , and when it moves us into its own figure , and hath actuated and ennobled our natural Powers by the influence of that first incentive , we continue the motion , and enlarge the progress . But as the Circle on the face of the waters grows weaker till it hath smoothed it self into a natural and even current , unless the force be renewed or continued : so does all our natural endeavour , when first set a-work by God's preventing Grace , decline to the imperfection of its own kind , unless the same force be made energetical and operative by the continuation and renewing of the same supernatural influence . 3. And therefore the Eastern Magi , being first raised up into wonder and curiosity by the apparition of the Star , were very far from finding Jesus by such general and indefinite significations ; but then the goodness of God's Grace increased its own influence ; for an inspiration from the Spirit of God admonished them to observe the Star , shewed the Star that they might find it , taught them to acknowledge it , instructed them to understand its purpose , and invited them to follow it , and never left them till they had found the Holy Jesus . Thus also God deals with us . He gives us the first Grace , and adds the second ; he enlightens our Understandings , and actuates our Faculties , and sweetly allures us by the proposition of Rewards , and wounds us with the arrows of his Love , and inflames us with fire from Heaven ; ever giving us new assistances or increasing the old , refreshing us with comforts or arming us with patience ; sometimes stirring our affections by the lights held out to our Understanding , sometimes bringing confirmation to our understanding by the motion of our Affections , till by variety of means we at last arrive at Lethlehem , in the service and entertainments of the Holy Jesus . Which we shall certainly do , if we follow the invitations of Grace and exteriour assistances which are given us to instruct us , to help us , and to invite us , but not to force our endeavours and cooperations . 4. As it was an unsearchable wisdom , so it was an unmeasurable grace of Providence and dispensation which God did exhibit to the Wise men , to them , as to all men , disposing the Ministeries of his Grace sweetly , and by proportion to the capacities of the person suscipient . For God called the Gentiles by such means which their Customs and Learning had made prompt and easie . For these Magi were great Philosophers and Astronomers , and therefore God sent a miraculous Star to invite and lead them to a new and more glorious light , the lights of Grace and Glory . And God so blessed them in following the Star , to which their innocent Curiosity and national Customs were apt to lead them ; that their Custom was changed to Grace , and their Learning heightned with Inspiration , and God crowned all with a spiritual and glorious event . It was not much unlike , which God did to the Princes and Diviners among the Philistines , who sent the Ark back with five golden Emrods and five golden Mice ; an act proportionable to the Custom and sense of their Nation and Religion : yet God accepted their opinion and divination to the utmost end they designed it , and took the plagues of Emrods and Mice from them . For oftentimes the Custom or the Philosophy of the opinions of a Nation are made instrumental , through God's acceptance , to ends higher than they can produce by their own energy and intendment . And thus the Astrological Divinations of the Magi were turned into the order of a greater design than the whole Art could promise , their imployment being altered into Grace , and Nature into a Miracle . But then when the Wise men were brought by this means , and had seen Jesus , then God takes ways more immediate and proportionable to the Kingdom of Grace : the next time God speaks to them by an Angel. For so is God's usual manner to bring us to him ; first , by ways agreeable to us , and then to increase , by ways agreeable to himself . And when he hath furnished us with new capacities , he gives new Lights in order to more perfect imployments : and , To him that hath shall be given full measure , pressed down , shaken together , and running over ; the eternal kindness of God being like the Sea , which delights to run in its old Chanel , and to fill the hollownesses of the Earth which it self hath made , and hath once watered . 5. This Star , which conducted the Wise men to Bethlehem , ( if at least it was proproperly a Star , and not an Angel ) was set in its place to be seen by all ; but was not observed , or not understood , nor its message obeyed , by any but the three Wise men . And indeed no man hath cause to complain of God , as if ever he would be deficient in assistances necessary to his Service ; but first the Grace of God separates us from the common condition of incapacity and indisposition , and then we separate our selves one from another by the use or neglect of this Grace : and God doing his part to us , hath cause to complain of us , who neglect that which is our portion of the work . And however even the issues and the kindnesses of God's Predestination and antecedent Mercy do very much toward the making the Grace to be effective of its purpose , yet the manner of all those influences and operations being moral , perswasive , reasonable and divisible , by concourse of various circumstances , the cause and the effect are brought nearer and nearer in various suscipients ; but not brought so close together , but that God expects us to do * something towards it ; so that we may say with S. Paul , It is not I , but the Grace of God that is with me : and at the same time , when by reason of our cooperation we actuate and improve God's Grace , and become distinguished from other persons more negligent under the same opportunities , God is he who also does distinguish us by the proportions and circumstantiate applications of his Grace to every singular capacity ; that we may be careful not to neglect the Grace , and yet to * return the intire glory to God. 6. Although God , to second the generous design of these wise personages in their Enquiry of the new Prince , made the Star to guide them through the difficulties of their journey , yet when they came to Jerusalem the Star disappeared ; God so resolving to try their Faith , and the activity of their desires ; to remonstrate to them that God is the Lord of all his Creatures , and a voluntary Dispenser of his own favours , and can as well take them away as indulge them ; and to engage them upon the use of ordinary means and ministeries when they are to be had : for now the extraordinary and miraculous Guide for a time did cease , that they being at Jerusalem might enquire of them whose office and profession of sacred Mysteries did oblige them to publish the MESSIAS . For God is so great a lover of Order , so regular and certain an exactor of us to use those ordinary ministeries of his own appointing , that he having used the extraordinary but as Architects do frames of wood , to support the Arches till they be built , takes them away when the work is ready , and leaves us to those other of his designation ; and hath given such efficacy to these , that they are as perswasive and operative as a Miracle ; and S. Paul's Sermon would convert as many , as if Moses should rise from the grave . And now the Doctrines of Christianity have not only the same truth , but the same evidence and virtue also they had in the midst of those prime demonstrations extraordinary by Miracle and Prophecy , if men were equally disposed . 7. When they were come to the Doctors of the Jews , they asked confidently , and with great openness , under the ear and eye of a Tyrant Prince , bloudy and timorous , jealous and ambitious , Where is he that is born King of the Jews ? and so gave evidence of their Faith , of their Magnanimity , and fearless confidence and profession of it , and of their love of the mystery and object , in pursuance of which they had taken so troublesome and vexatious journeys : and besides that they upbraided the tepidity and 〈◊〉 baseness of the Jewish Nation , who stood unmoved and unconcerned by all the Circumstances of wonder , and stirred not one step to make enquiry after or to visit the new-born King ; they also teach us to be open and confident in our Religion and Faith , and not to consider our temporal , when they once come to contest against our Religious interests . 8. The Doctors of the Jews told the Wise men where Christ was to be born , the Magi they address themselves with haste to see him and to worship , and the Doctors themselves stir not ; God not only serving himself with truth out of the mouths of impious persons , but magnifying the recesses of his Counsel and Wisdom and Predestination , who uses the same Doctrine to glorifie himself and to confound his enemies , to save the Scholars and to condemn the Tutors , to instruct one and upbraid the other ; making it an instrument of Faith , and a conviction of Infidelity : the Sermons of the Doctors in such cases being like the spoils of Bevers , Sheep and Silk-worms , design'd to clothe others , and are made the occasions of their own nakedness , and the causes of their death . But as it is a demonstration of the Divine Wisdom , so it is of humane Folly ; there being no greater imprudence in the world , than to do others advantage , and to neglect our own . If thou dost well unto thy 〈◊〉 , men will speak good of thee : but if thou beest like a Chanel in a Garden , through which the water runs to cool and moisten the herbs , but nothing for its own use ; thou buildest a fortune to them upon the ruines of thine own house , while after thy preaching to others , thou thy self dost become a cast-away . 9. When the Wise men departed from Jerusalem , the Star again appeared , and they rejoyced with exceeding great joy : and indeed to new Converts and persons in their first addresses to the worship of God such spiritual and exterior Comforts are often indulged , because then God judges them to be most necessary , as being invitations to Duty by the entertainments of our affections with such sweetnesses , which represent the glory of the reward by the Antepasts and refreshments dispensed even in the ruggedness of the way , and incommodities of the journey . All other delights are the pleasures of Beasts , or the sports of Children ; these are the Antepasts and preventions of the full Feasts and overflowings of Eternity . 10. When they came to Bethlehem , and the Star pointed them to a Stable , they entred in , and being enlightned with a Divine Ray proceeding from the face of the Holy Child , and seeing through the cloud , and passing through the scandal of his mean Lodging and poor condition , they bowed themselves to the earth ; first giving themselves an Oblation to this great King , then they made offering of their Gifts ; for a man's person is first accepted , then his Gift ; God first regarded Abel , and then accepted his Offering : which we are best taught to understand by the present instance ; for it means no more , but that all outward Services and Oblations are made acceptable by the prior presentation of an inward Sacrifice . If we have first presented our selves , then our Gift is pleasant , as coming but to express the truth of the first Sacrifice ; but if our Persons be not first made a Holocaust to God , the lesser Oblations of outward Presents are like Sacrifices without Salt and Fire , nothing to make them pleasant or religious . For all other sences of this Proposition charge upon God the distinguishing and acceptation of Persons , against which he solemnly protests : God regards no man's Person , but according to the doing of his Duty ; but then God is said first to accept the Person , and then the Gist , when the Person is first sanctified and given to God by the vows and habits of a holy life , and then all the actions of his Religion are homogeneal to their principle , and accepted by the acceptation of the man. 11. These Magi presented to the Holy Babe Gold , Frankincense and Myrrh , protesting their Faith of three Articles by the symbolical Oblation : By Gold , that he was a King ; by Incense , that he was a God ; by Myrrh , that he was a Man. And the Presents also were representative of interiour Vertues : the Myrrh signifying Faith , Mortification , Chastity , Compunction , and all the actions of the Purgative way of Spiritual life ; the Incense signifying Hope , Prayer , Obedience , good Intention , and all the actions and Devotions of the Illuminative ; the giving the Gold representing Love to God and our Neighbours , the Contempt of riches , Poverty of spirit , and all the eminencies and spiritual riches of the Unitive life . And these Oblations if we present to the Holy Jesus , both our Persons and our Gifts shall be accepted , our Sins shall be purged , our Understandings enlightned , and our Wills united to this Holy Child , and entitled to a communion of all his Glories . 12. And thus in one view and two Instances God hath drawn all the world to himself by his Son Jesus , in the Instance of the Shepherds and the Arabian Magi , Jews and Gentiles , Learned and Unlearned , Rich and Poor , Noble and Ignoble ; that in him all Nations , and all Conditions , and all Families , and all persons might be blessed ; having called all by one Star or other , by natural Reason or by the secrets of Philosophy , by the Revelations of the Gospel or by the ministery of Angels , by the Illuminations of the Spirit or by the Sermons and Dictates of spiritual Fathers ; and hath consigned this Lesson to us , That we must never appear before the Lord empty , offering Gifts to him by the expences or by the affections of Charity , either the worshipping or the oblations of Religion , either the riches of the World or the love of the Soul : for if we cannot bring Gold with the rich Arabians , we may with the poor Shepherds come and kiss the Son , lest he be angry ; and in all cases come and serve him with fear and reverence , and spiritual rejoycings . The PRAYER . MOst Holy Jesu , Thou art the Glory of thy people Israel , and a light to the Gentiles , and wert pleased to call the Gentiles to the adoration and knowledge of thy sacred Person and Laws , communicating the inestimable riches of thy holy Discipline to all , with an universal undistinguishing Love ; give unto us spirits docible , pious , prudent and ductile , that no motion or invitation of Grace be ineffectual , but may produce excellent effects upon us , and the secret whispers of thy Spirit may prevail upon our Affections in order to Piety and Obedience , as certainly as the loudest and most clamorous Sermons of the Gospel . Create in us such Excellencies as are fit to be presented to thy glorious Majesty ; accept of the Oblation of my self , and my entire services : but be thou pleased to verifie my Offering , and secure the possession to thy self , that the enemy may not pollute the Sacrifice , or divide the Gift , or question the Title ; but that I may be wholly thine , and for ever , clarifie my Understanding , sanctifie my Will , replenish my Memory with arguments of Piety ; then shall I present to thee an Oblation rich and precious as the treble gift of the Levantine Princes . Lord , I am thine , reject me not from thy favour , exclude me not from thy presence ; then shall I serve thee all the days of my life , and partake of the glories of thy Kingdom , in which thou reignest gloriously and eternally . Amen . SECT . V. Of the Circumcision of JESUS , and his Presentation in the Temple . The Circumcision of Iesus . S. LUKE . 2. 21. And when eight daies were accomphshed for the circumcising of the Child , his name was called Iesus , which was so named of the angel , before he was conceived in the Wombe . The Purification and Presentation . S. LUKE . 2. 22. And when the dayes of her purification were accomplished , they brought him to Ierusalem , to present him to the Lord. 1. AND now the Blessed Saviour of the World began to do the work of his Mission and our Redemption : and because Man had prevaricated all the Divine Commandments , to which all humane nature respectively to the persons of several capacities was obliged , and therefore the whole Nature was obnoxious to the just rewards of its demerits ; first Christ was to put that Nature he had assumed into a saveable condition , by fulfilling his Father's preceptive will , and then to reconcile it actually , by suffering the just deservings of its Prevarications . He therefore addresses himself to all the parts of an active Obedience , and when eight days were accomplished for the circumcising of the Child , he exposed his tender body to the sharpness of the circumcising stone , and shed his bloud in drops , giving an earnest of those rivers which he did afterwards pour out for the cleansing all Humane nature , and extinguishing the wrath of God. 2. He that had no sin , nor was conceived by natural generation , could have no adherences to his Soul or Body which needed to be pared away by a Rite , and cleansed by a Mystery : neither indeed do we find it expressed , that * Circumcision was ordained for abolition or pardon of original sin , ( it is indeed presumed so ) but it was instituted to be a Seal of a Covenant between God and Abraham , and Abraham's posterity , a seal of the righteousness of Faith , and therefore was not improper for him to suffer who was the child of Abraham , and who was the Prince of the Covenant , and the author and finisher of that Faith which was consigned to 〈◊〉 in Circumcision . But so mysterious were all the actions of Jesus , that this one served many ends . For 1. It gave demonstration of the verity of Humane nature . 2. So he began to fulfil the Law. 3. And took from himself the scandal of Uncircumcision , which would eternally have prejudiced the Jews against his entertainment and communion . 4. And then he took upon him that Name which declared him to be the Saviour of the World ; which as it was consummate in the bloud of the Cross , so was it inaugurated in the bloud of Circumcision : For when the eight days were accomplished for circumcising of the Child , his name was called JESUS . 3. But this holy Family , who had laid up their joys in the eyes and heart of God , longed till they might be permitted an address to the Temple , that there they might present the Holy Babe unto his Father ; and indeed that he , who had no other , might be brought to his own house . For although , while he was a child , he did differ nothing from a servant , yet he was the Lord of the place : It was his Father's house , and he was the Lord of all ; and therefore when the days of the Purification were accomplished , they brought him to Jerusalem to present him to the Lord , to whom he was holy , as being the first-born ; the first-born of his Mother , the only-begotten son of his Father , and the first-born of every creature . And they did with him according to the Law of Moses , offering a pair of Turtle-doves for his redemption . 4. But there was no publick act about this Holy Child but it was attended by something miraculous and extraordinary . And at this instant the Spirit of God directed a holy person into the Temple , that he might feel the fulfilling of a Prophecy made to himself , that he might before his death behold the Lord 's CHRIST , and imbrace the glory and consolation of Israel and the light of the Gentiles in his arms : for old Simeon came by the Spirit into the Temple , and when the Parents brought in the Child Jesus , then took he him up in his arms , and blessed God , and prophesied , and spake glorious things of that Child , and things sad and glorious concerning his Mother ; that the Child was set for the rising and falling of many in Israel , for a sign that should be spoken against ; and the bitterness of that contradiction should pierce the heart of the holy Virgin-Mother like a Sword , that her joy at the present accidents might be attempered with present revelation of her future trouble , and the excellent favour of being the Mother of God might be crowned with the reward of Martyrdom , and a Mother's love be raised up to an excellency great enough to make her suffer the bitterness of being transfixed with his love and sorrow as with a Sword. 5. But old Anna the Prophetess came also in , full of years and joy , and found the reward of her long prayers and fasting in the Temple ; the long-looked-for redemption of Israel was now in the Temple , and she saw with her eyes the Light of the World , the Heir of Heaven , the long-looked-for Messias , whom the Nations had desired and expected till their hearts were faint , and their eyes dim with looking farther and apprehending greater distances . She also prophesied and gave thanks unto the Lord. But Joseph and his Mother marvelled at those things which were spoken of him . Ad SECT . V. Considerations upon the Circumcision of the Holy Child JESVS . 1. WHen eight days were come , the Holy Jesus was circumcised , and shed the first-fruits of his Bloud , offering them to God like the prelibation of a Sacrifice , and earnest of the great seas of effusion designed for his Passion , not for the expiation of any stain himself had contracted , for he was spotless as the face of the Sun , and had contracted no wrinkle from the aged and polluted brow of Adam ; but it was an act of Obedience , and yet of Choice and voluntary susception , to which no obligation had passed upon him in the condition of his own person . For as he was included in the vierge of Abraham's posterity , and had put on the common outside of his Nation , his Parents had intimation enough to pass upon him the Sacrament of the National Covenant , and it became an act of excellent Obedience : but because he was a person extraordinary , and exempt from the reasons of Circumcision , and himself in person was to give period to the Rite , therefore it was an act of Choice in him , and in both the capacities becomes a precedent of Duty to us , in the first of Obedience , in the second of Humility . 2. But it is considerable , that the Holy Jesus , who might have pleaded his exemption , especially in a matter of pain and dishonour , yet chose that way which was more severe and regular ; so teaching us to be strict in our duties , and sparing in the rights of priviledge and dispensation . We pretend every indisposition of body to excuse us from penal duties , from Fasting , From going to Church ; and instantly we satisfie our selves with saying , God will have mercy , and not sacrifice ; so making our selves Judges of our own privileges , in which commonly we are parties against God , and therefore likely to pass unequal sentence . It is not an easie argument that will bring us to the severities and rigours of Duty , but we snatch at occasions of dispensation , and therefore possibly may mistake the justice of the opportunities by the importunities of our desires . However , if this too much easiness be in any case excusable from sin , yet in all cases it is an argument of infirmity , and the regular observation of the Commandment is the surer way to Perfection . For not every inconvenience of body is fit to be pleaded against the inconvenience of losing spiritual advantages , but only such which upon prudent account does intrench upon the Laws of Charity ; or such whose consequent is likely to be impediment of a duty in a greater degree of loss than the present omission . For the Spirit being in many perfections more eminent than the Body , all spiritual improvements have the same proportions ; so that if we were just estimators of things , it ought not to be less than a great incommodity to the Body which we mean to prevent by the loss of a spiritual benefit , or the omission of a Duty : he were very improvident , who would lose a Finger for the good husbandry of saving a Ducat ; and it would be an unhandsome excuse from the duties of Repentance to pretend care of the Body . The proportions and degrees of this are so nice and of so difficult determination , that men are more apt to untie the girdle of Discipline with the loose hands of dispensation and excuse , than to strain her too hard by the strictures and bindings of severity ; but the errour were the surer on this side . 3. The Blessed Jesus refused not the signature of this bloudy Covenant , though it were the Character of a Sinner ; and did Sacramentally rescind the impure reliques of Adam , and the contractions of evil customes ; which was the greatest descent of Humility that is imaginable , that he should put himself to pain to be reckoned amongst sinners , and to have their Sacraments and their Protestations , though his Innocence was purer than the flames of Cherubim . But we use arts to seem more righteous than we are , desiring rather to be accounted holy , than to be so ; as thinking the vanity of Reputation more useful to us than the happiness of a remote and far distant Eternity . But if ( as it is said ) Circumcision was ordained , besides the signing of the Covenant , to abolish the guilt of Original sin , we are willing to confess that , it being no act of humiliation to confess a crime that all the world is equally guilty of , that could not be avoided by our timeliest industry , and that serves us for so many ends in the excuse and minoration of our actual impieties : so that as Diogenes trampled upon Plato's pride with a greater fastuousness and humorous ostentation ; so we do with Original sin , declaim against it bitterly , to save the others harmless , and are free in the publication of this , that we may be instructed how to conceal the actual . The Blessed Jesus had in him no principle of Sin , original nor actual , and therefore this designation of his in submitting himself to the bloudy Covenant of Circumcision , which was a just express and Sacramental abscission of it , was an act of glorious Humility ; yet our charging of our selves so promptly with Adam's fault , what-ever truth it may have in the strictness of Theology , hath ( forsitan ) but an ill end in Morality ; and so I now consider it without any reflexion upon the precise Question . 4. For though the Fall of Adam lost to him all those supernatural assistences which God put into our Nature by way of Grace , yet it is by accident that we are more prone to many sins than we are to Vertue . Adam's sin did discompose his Understanding and Affections ; and every sin we do does still make us more unreasonable , more violent , more sensual , more apt still to the multiplication of the same or the like actions : the first rebellion of the inferiour Faculties against the Will and Understanding , and every victory the Flesh gets over the Spirit , makes the inferiour insolent , strong , tumultuous , domineering and triumphant upon the proportionable ruines of the spirit , blinding our Reason and binding our Will ; and all these violations of our Powers are increased by the perpetual ill customes , and false principles , and ridiculous guises of the World ; which makes the later Ages to be worse than the * former , unless some other accident do intervene to stop the ruine and declension of Vertue , such as are God's Judgments , the sending of Prophets , new imposition of Laws , messages from Heaven , diviner Institutions , such as in particular was the great Discipline of Christianity . And even in this sense here is origination enough for sin , and impairing of the reasonable Faculties of humane Souls , without charging our faults upon Adam . 5. But besides this , God , who hath propounded to Man glorious conditions , and design'd him to an excellent state of Immortality , hath required of him such a duty as shall put man to labour , and present to God a service of a free and difficult obedience . For therefore God hath given us Laws which come cross and are restraints to our natural inclinations , that we may part with something in the service of God which we value . For although this is nothing in respect of God , yet to Man it is the greatest he can do . What thanks were it to man to obey God in such things which he would do though he were not commanded ? But to leave all our own desires , and to take up objects of God's propounding contrary to our own , and desires against our Nature , this is that which GOD design'd as a sacrifice of our selves to him . And therefore God hath made many of his Laws to be prohibitions in the matter of natural pleasure , and restraints of our sensitive appetite . Now this being become the matter of Divine Laws , that we should in many parts and degrees abstain from what pleases our senses , by this supervening accident it happens that we are very hardly weaned from sin , but most easily tempted to a Vice. And then we think we have reason to lay the fault upon Original sin and natural aversation from goodness , when this inclination to Vice is but accidental , and occasional upon the matter and sanction of the Laws . Our Nature is not contrary to Vertue , for the Laws of Nature and right Reason do not only oblige us , but * incline us to it ; but the instances of some Vertues are made to come cross to our Nature , that is , to our natural appetites , by reason of which it comes to pass that ( as * S. Paul says ) we are by nature the children of wrath , meaning , that by our natural inclinations we are disposed to contradict those Laws which lay fetters upon them , we are apt to satisfie the Lusts of the Flesh , for in these he there instances . 6. But in things intellectual and spiritual , where neither the one nor the other 〈◊〉 the sensual part , we are indifferent to Vertue or to Vice , and when we do amiss , it is wholly and in all degrees inexcusably our own fault . In the Old Law , when it was a duty to swear by the God of Israel in solemn causes , men were apt enough to swear by him only ; and that sometimes the Israelites did swear by the Queen of Heaven , it was by the ill example and desires to comply with the neighbour Nations , whose Daughters they sometime married , or whose armes they feared , or whose friendship they desired , or with whom they did negotiate . It is indifferent to us to love our Fathers and to love strangers , according as we are determined by custom or education . Nay , for so much of it as is natural and original , we are more inclined to love them than to disrepute them ; and if we disobey them , it is when any injunction of theirs comes cross to our natural desires and purposes . But if from our infancy we be told concerning a stranger that he is our Father , we frame our affections to nature , and our nature to custome and education , and are as apt to love him who is not , and yet is said to be , as him who is said not to be , and yet indeed is our natural Father . 7. And in sensual things , if GOD had commanded Polygamy or promiscuous Concubinate , or unlimited Eatings and Drinkings , it is not to be supposed but that we should have been ready enough to have obeyed God in all such impositions ; and the sons of Israel never murmured when God bad them borrow jewels and ear-rings ; and spoil the Egyptians : But because God restrained these desires , our duties are the harder , because they are fetters to our Liberty , and contradictions to those natural inclinations , which also are made more active by evil custom and unhandsome educations . From which Premisses we shall observe in order to practice , That sin creeps upon us in our education * so tacitely and undiscernibly , that we mistake the cause of it , and yet so prevalently and effectually , that we judge it to be our very nature , and charge it upon Adam , to lessen the imputation upon us , or to increase the licence or the confidence , when every one of us is the Adam , the man of sin , and the parent of our own impurities . For it is notorious that our own iniquities do so discompose our naturals , and evil customs and examples do so incourage impiety , and the Law of God enjoyns such Vertues which do violence to Nature , that our proclivity to sin is occasioned by the accident , and is caused by our selves ; * what-ever mischief Adam did to us , we do more to our selves . We are taught to be revengeful in our Cradles ; and are taught to strike our Neighbour as a means to still our frowardness , and to satisfie our wranglings . Our Nurses teach us to know the greatness of our Birth , or the riches of our Inheritance , or they learn us to be proud , or to be impatient , before they learn us to know God , or to say our Prayers . And then , because the use of Reason comes at no definite time , but insensibly and divisibly , we are permitted such acts with impunity too long , deferring to repute them to be sins , till the habit is grown strong , natural and masculine : and because from the infancy it began in inolinations , and tender overtures and slighter actions , Adam is laid in the fault , and Original sin did all : and this clearly we therefore confess , * that our faults may seem the less , and the misery be pretended natural , that it may be thought to be irremediable , and therefore we not engaged to endeavour a cure ; so that the confession of our original sin is no imitation of Christ's Humility in suffering Circumcision , but too often an act of Pride , Carelesness , Ignorance and Security . 8. At the Circumcision his Parents imposed the Holy Name told to the Virgin by the Angel , his Name was called JESUS ; a Name above every name . For in old times God was known by names of Power , of Nature , of Majesty : But his name of Mercy was reserved till now , when God did purpose to pour out the whole treasure of his Mercy by the mediation and ministry of his Holy Son. And because God gave to the Holy Babe the name in which the treasures of Mercy were deposited , and exalted this name above all names , we are taught that the purpose of his Counsel was , to exalt and magnifie his Mercy above all his other works , he being delighted with this excellent demonstration of it , in the Mission , and Manifestation , and Crucifixion of his Son ; he hath changed the ineffable Name into a name utterable by man , and desirable by all the world , the Majesty is all arrayed in robes of Mercy , the Tetragrammation or adorable Mystery of the Patriarchs is made fit for pronunciation and expression when it becometh the name of the Lord 's CHRIST . And if JEHOVAH be full of majesty and terrour , the name JESUS is full of sweetness and mercy . It is GOD clothed with circumstances of facility , and opportunities of approximation . The great and highest name of GOD could not be pronounced truly , till it came to be sinished with a Guttural that made up the name given by this Angel to the Holy Child ; nor God received or entertained by men , till he was made humane and sensible by the adoption of a sensitive nature , like Vowels pronunciable by the intertexture of a Consonant . Thus was his Person made tangible , and his Name utterable , and his Mercy brought home to our necessities , and the Mystery made explicate , at the Circumcision of this Holy Babe . 9. But now God's mercy was at full Sea , now was the time when God made no reserves to the effusion of his mercy . For to the Patriarchs and persons of eminent Sanctity and imployment in the elder Ages of the World , God , according to the degrees of his manifestation or present purpose , would give them one letter of this ineffable Name . For the reward that Abraham had in the change of his name was , that he had the honour done him to have one of the letters of Jehovah put into it ; and so had Joshua , when he was a type of Christ , and the Prince of the Israelitish Armies : and when God took away one of these letters , it was a curse . But now he communicated all the whole Name to this Holy Child , and put a letter more to it , to signifie that he was the glory of God , the express image of his Father's person , God Eternal ; and then manifested to the World in his Humanity , that all the intelligent world who expected Beatitude , and had treasured all their hopes in the ineffable Name of GOD , might find them all with ample returns in this Name of JESUS , which God hath exalted above every name , even above that by which God in the Old Testament did represent the greatest awfulness of his Majesty . This miraculous Name is above all the powers of Magical Inchantments , the nightly rites of Sorcerers , the Secrets of Memphis , the Drugs of Thessaly , the silent and mysterious Murmurs of the wise Chaldees , and the Spells of Zoroastres : This is the Name at which the Devils did tremble , and pay their inforced and involuntary adorations , by confessing the Divinity , and quitting their possessions and usurped habitations . If our prayers be made in this Name , God opens the windows of Heaven , and rains down benediction : at the mention of this Name the blessed Apostles , and Hermione the daughter of St. Philip , and Philotheus the son of Theophila , and St. Hilarion , and St. Paul the Eremite , and innumerable other Lights who followed hard after the Sun of Righteousness . wrought great and prodigious Miracles : Signs and wonders and healings were done by the Name of the Holy Child JESUS . This is the Name which we should ingrave in our hearts , and write upon our fore-heads , and pronounce with our most harmonious accents , and rest our faith upon , and place our hopes in , and love with the overflowings of charity , and joy , and adoration . And as the revelation of this Name satisfied the hopes of all the World , so it must determine our worshippings , and the addresses of our exteriour and interiour Religion : it being that Name whereby God and God's mercies are made presential to us , and proportionate objects of our Religion and affections . The PRAYER . MOst Holy and ever-Blessed Jesu , who art infinite in Essence , glorious in Mercy , mysterious in thy Communications , affable and presential in the descents of thy Humanity ; I adore thy glorious Name , whereby thou hast shut up the abysses , and opened the gates of Heaven , restraining the power of Hell , and discovering and communicating the treasures of thy Father's mercies . O Jesu , be thou a JESUS unto me , and save me from the precipices and ruines of sin , from the expresses of thy Father's wrath , from the miseries and unsufferable torments of accursed spirits , by the power of thy Majesty , by the sweetnesses of thy Mercy , and sacred influences and miraculous glories of thy Name . I adore and worship thee in thy excellent Obedience and Humility , who hast submitted thy Innocent and spotless flesh to the bloudy Covenant of Circumcision . Teach me to practise so blessed and holy a precedent , that I may be humble and obedient to thy sacred Laws , severe and regular in my Religion , mortified in my body and spirit , of circumcised heart and tongue ; that what thou didst represent in symbol and mysterie , I may really express in the exhibition of an exemplar , pious and mortified life , cutting off all excrescences of my spirit , and whatsoever may minister to the flesh , or any of its ungodly desires ; that now thy holy Name is called upon me , I may do no dishonour to the Name , nor scandal to the Institution , but may do thee honour and worship and adorations of a pure Religion , O most Holy and ever-Blessed JESU . Amen . DISCOURSE II. Of the Vertue of Obedience . 1. THere are certain Excellencies either of habit or consideration , which Spiritual persons use to call General ways , being a dispersed influence into all the parts of good life , either directing the single actions to the right end , or managing them with right instruments , and adding special excellencies and formalities to them , or morally inviting to the repetition of them ; but they are like the general medicaments in Physick , or the prime instruments in Mathematical Disciplines : such as are the consideration of the Divine presence , the Example of JESUS , right Intention ; and such also is the vertue of Obedience , which perfectly unites our actions to God , and conforms us to the Divine will , which is the original of goodness , and sanctifies and makes a man an holocaust to God , which contains in it eminently all other Graces , but especially those Graces whose essence consists in a conformity of a part or the whole , ( such are Faith , Humility , Patience and Charity ; ) which gives quietness and tranquillity to the spirit , and is an Antepast of Paradise , ( where their Jubilee is the perpetual joys of Obedience , and their doing is the enjoying the Divine pleasure ; ) which adds an excellency and lustre to pious actions , and hallows them which are indifferent , and lifts up some actions from their unhallowed nature to circumstances of good and of acceptation . If a man says his prayers or communicates out of custome , or without intuition of the Precept and divine Commandment , the act is like a Ship returning from her voyage without her venture and her burthen , as unprofitable as without stowage : But if God commands us either to eat or to abstain , to sleep or to be waking , to work or to keep a Sabbath ; these actions , which are naturally neither good nor evil , are sanctified by the Obedience , and rank'd amongst actions of the greatest excellency . And this also was it which made Abraham's offer to kill his Son , and the Israelites spoiling the Egyptians , to become acts laudable , and not unjust : they were acts of Obedience , and therefore had the same formality and essence with actions of the most spiritual Devotions . God's command is all our rule for practice , and our Obedience united to the Obedience of Jesus is all our title to acceptance . 2. But by Obedience I do not here mean the exteriour execution of the work , for so , Obedience is no Grace distinct from the acting any or all the Commandments : but besides the doing of the thing , ( for that also must be presupposed ) it is a sacrifice of our proper Will to God , a chusing the duty because God commands it . For beasts also carry burthens and do our commands by compulsion : and the fear of slaves and the rigour of task-masters made the number of bricks to be compleated , when Israel groaned and cried to God for help . But sons that labour under the sweet paternal regiment of their Fathers , and the influence of love , they love the precept , and do the imposition , with the same purposes and compliant affections with which the Fathers made it . When Christ commanded us to renounce the World , there were some that did think it was a hard saying , and do so still ; and the young rich man forsook him upon it : but Ananias and Sapphira , upon whom some violences were done by custome , or the excellent Sermons of the Apostles , sold their possessions too , but it was so against their will , that they retain'd part of it : but St. Paul did not only forsake all his secular fortunes , but counted all to be dross that he might gain Christ ; he gave his Will , made an offertory of that , as well as of his goods , chusing the act which was enjoyned . This was the Obedience the Holy Jesus paid to his heavenly Father , so voluntary , that it was meat to him to do his Father's will. 3. And this was intended always by God , [ My son , give me thy heart ; ] and particularly by the Holy Jesus , for in the saddest instance of all his Precepts , even that of suffering persecution , we are commanded to rejoyce , and to be exceeding glad . And so did those holy Martyrs in the primitive Ages , who upon just grounds , when God's glory or the 〈◊〉 of the Church had interest in it , they offered themselves to Tyrants , and dared the violence of the most cruel and bowelless hang-men . And this is the best oblation we can present to God. To offer Gold is a present fit to be made by young beginners in Religion , not by men in Christianity ; yea , Crates the Theban threw his gold away , and so did Antisthenes : but to offer our Will to God , to give our selves , is the act of an Apostle , the proper act of Christians . And therefore when the Apostles made challenge of a reward for leaving all their possessions , Christ makes no reply to the instance , nor says , You who have left all , but , You who have followed me in the regeneration , shall sit upon twelve thrones , and judge the twelve Tribes of Israel : meaning , that the quitting the goods was nothing ; but the obedience to Christ , that they followed Jesus in the Regeneration , going themselves in pursuit of him , and giving themselves to him , that was it which intitled them to a Throne . 4. And this therefore God enjoyns , that our offerings to him may be intire and complete , that we pay him a holocaust , that we do his work without murmuring , and that his burthen may become easie , when it is born up by the wings of love and alacrity of spirit . For in effect this obedience of the Will is in true speaking and strict Theology nothing else but that Charity which gives excellency to Alms , and energy to Faith , and acceptance to all Graces . But I shall reduce this to particular and more minute considerations . 5. First , We shall best know that our Will is in the obedience by our prompt undertaking , by our chearful managing , by our swift execution ; for all degrees of delay are degrees of immorigerousness and unwillingness . And since time is extrinsecal to the act , and alike to every part of it , nothing determines an action but the Opportunity without , and the desires and Willingress within . And therefore he who deliberates beyond his first opportunity , and exteriour determination and appointment of the act , brings fire and wood , but wants a Lamb for the sacrifice ; and unless he offer up his Isaac , his beloved Will , he hath no ministery prepared for God's acceptance . He that does not repent to day , puts it to the Question whether he will repent at all or no. He that defers Restitution when all the Circumstances are fitted , is not yet resolved upon the duty . And when he does it , if he does it against his will , he does but do honorary Penance with a Paper upon his hat , & a Taper in his hand ; it may satisfie the Law , but not satisfie his Conscience ; it neither pleases himself , and less pleases God. A Sacrifice without a Heart was a sad and ominous presage in the superstition of the Roman Augurs , and so it is in the service of God ; for what the exhibition of the work is to man , that the presentation of the Will is to God. It is but a cold Charity to a naked begger to say , God help thee , and do nothing ; give him clothes , and he feels your Charity : But God , who is the searcher of the heart , his apprehension of actions relative to him is of the inward motions and addresses of the Will ; and without this our exteriour services are like the paying of a piece of mony in which we have defaced the image , it is not currant . 6. Secondly , But besides the Willingness to do the acts of express command , the readiness to do the Intimations and tacite significations of God's pleasure is the best testimony in the world that our Will is in the obedience . Thus did the Holy Jesus undertake a Nature of infirmity , and suffer a Death of shame and sorrow , and became obedient from the Circumcision even unto the death of the Cross ; not staying for a Command , but because it was his Father's pleasure Mankind should be redeemed . For before the susception of it he was not a person subjicible to a Command : It was enough that he understood the inclinations and designs of his Father's Mercies . And therefore God hath furnished us with instances of uncommanded Piety to be a touchstone of our Obedience . He that does but his endeavour about the express commands hath a bridle in his mouth , and is restrained by violence : but a willing spirit is like a greedy eye , devours all it sees , and hopes to make some proportionable returns and compensations of duty for his infirmity , by taking in the intimations of God's pleasure . When God commands Chastity , he that undertakes a holy Coelibate hath great obedience to the command of Chastity . God bids us give Alms of our increase ; he obeys this with great facility that sells all his goods , and gives them to the poor . And , provided our hastiness to snatch at too much does not make us let go our duty , like the indiscreet loads of too forward persons , too big , or too inconvenient and uncombin'd , there is not in the world a greater probation of our prompt Obedience , than when we look farther than the precise Duty , swallowing that and more with our ready and hopeful purposes ; nothing being so able to do miracles as Love , and yet nothing being so certainly accepted as Love , though it could do nothing in productions and exteriour ministeries . 7. Thirdly , but God requires that our Obedience should have another excellency to make it a becoming present to the Divine acceptance ; our Understanding must be sacrificed too , and become an ingredient of our Obedience . We must also believe that whatsoever God commands is most fitting to be commanded , is most excellent in it self , and the best for us to do . The first gives our Affections and desires to God , and this also gives our Reason , and is a perfection of Obedience not communicable to the duties we owe to Man. For God only is Lord of this faculty , and , being the fountain of all wisdom , therefore commands our Understanding , because he alone can satisfie it . We are bound to obey humane Laws , but not bound to think the Laws we live under are the most prudent Constitutions in the World. But God's Commandments are not only a lantern to our feet , and a light unto our paths , but a rule to our Reason , and satisfaction to our Understandings , as being the instruments of our address to God , and conveyances of his Grace , and manuductions to Eternity . And therefore St. John Climacus defines Obedience to be An unexamined and unquestioned motion , a voluntary death and sepulture of the Will , a life without curiosity , a laying aside our own discretion in the midst of the riches of the most excellent understandings . 8. And certainly there is not in the world a greater strength against temptations than is deposited in an obedient Understanding , because that only can regulary produce the same affections , it admits of fewer degrees , and an infrequent alteration . But the actions proceeding from the Appetite , as it is determined by any other principle than a satisfied Understanding , have their heightnings and their declensions , and their changes and mutations according to a thousand accidents . Reason is more lasting than Desire , and with fewer means to be tempted ; but Affections and motions of appetite , as they are procured by any thing , so may they expire by as great variety of causes . And therefore to serve God by way of Understanding is surer , and in it self , unless it be by the accidental increase of degrees , greater , than to serve him upon the motion and principle of passions and desires ; though this be fuller of comfort and pleasure than the other . When Lot lived amongst the impure 〈◊〉 , where his righteous Soul was in a continual agony , he had few exteriour incentives to a pious life , nothing to enkindle the sensible flame of burning desires toward Piety ; but in the midst of all the discouragements of the world , nothing was left him but the way and precedency of a truly-informed Reason and Conscience . Just so is the way of those wise souls who live in the midst of a crooked and perverse generation : where Piety is out of countenance , where Austerity is ridiculous , 〈◊〉 under persecution , no Examples to lead us on ; there the Understanding is left to be the guide , and it does the work the surest , for this makes the duty of many to be certain , regular , and chosen , constant , integral , and perpetual : but this way is like the life of an unmarried or a retired person , less of grief in it , and less of joy . But the way of serving God with the affections , and with the pleasures and entertainments of desires , is the way of the more passionate and imperfect , not in a man's power to chuse or to procure ; but comes by a thousand chances , meeting with a soft nature , credulous or weak , easie or ignorant , softned with fears or invited by forward desires . 9. Those that did live amidst the fervours of the primitive Charity , and were warmed by their fires , grew inflamed by contact and vicinity to such burning and shining lights . And they therefore grew to high degrees of Piety , because then every man made judgment of his own actions by the proportions which he saw before him , and believed all descents from those greater examples to be so many degrees from the Rule : And he that lives in a College of devout persons will compare his own actions with the Devotion and customes of that Society , and not with the remisness of persons he hears of in story , but what he sees and lives with . But if we live in an Age of Indevotion , we think our selves well assoiled if we be warmer than their Ice ; every thing which is above our example being eminent and conspicuous , though it be but like the light of a Gloworm or the sparkling of a Diamond , yet if it be in the midst of darkness , it is a goodly beauty . This I call the way of serving God by desires and affections : and this is altered by example , by publick manners , by external works , by the assignment of 〈◊〉 , by designation of conventions for prayer , by periods and revolutions of times of duty , by hours and solemnities ; so that a man shall owe his Piety to these chances , which although they are graces of God and instruments of Devotion , yet they are not always in our power ; and therefore they are but accidental ministeries of a good life , and the 〈◊〉 constant or durable . But when the principle of our Piety is a conformity of our Understanding to God's Laws , when we are instructed what to do , and therefore do it because we are satisfied it is most excellent to obey God ; this will support our Piety against objections , lead it on in despight of disadvantages ; this chuses God with Reason , and is not determined from without : and as it is in some degree necessary for all times , so it is the greatest security against the change of Laws and Princes , and Religions and Ages : when all the incentives of affection and exteriour determinations of our Piety shall cease , and perhaps all external offices , and the daily sacrifice , and Piety it self shall fail from the face of the Land ; then the obedience founded in the Understanding is the only lasting strength is left us to make retreat to , and to secure our conditions . Thus from the composition of the Will and Affections with our exteriour acts of obedience to God , our Obedience is made willing , swift and chearful ; but from the composition of the Understanding , our Obedience becomes strong , sincere and persevering ; and this is that which S. Paul calls our reasonable service . 10. Fourthly , To which if we add that our Obedience be universal , we have all the qualifications which make the duty to be pious and prudent . The meaning is , that we obey God in all his Sanctions , though the matter be in common account small and inconsiderable , and give no indulgence to our selves to recede from the Rule in any matter whatsoever . For the veriest minute of Obedience is worth our attention , as being by God esteemed the trial of our Obedience in a greater affair . He that is unjust in a little will be unjust in a greater , said our Blessed Saviour . And since to God all matter is alike , and no more accrues to him in an Hecatomb than in a piece of gumm , in an Ascetick severity than in a secular life , God regards not the matter of a precept , but the Obedience , which in all instances is the same ; and he that will prevaricate when the matter is 〈◊〉 , and by consequence the temptations to it weak and impotent , and soon confuted , will think he may better be excused when the temptations are violent and importunate , as it commonly happens in affairs of greater importance . He that will lie to save sixpence , will not stick at it when a thousand pound is the purchase ; and possibly there is more contempt and despite done to the Divine authority , when we disobey it in such particulars wherein the Obedience is most easie , and the temptations less troublesome : I do not say there is more injustice or more malice in a small Disobedience than in a greater , but there is either more contempt , or more negligence and dissolution of discipline , than in the other . 11. And it is no small temptation of the Devil soliciting of us not to be curious of scruples and grains , nor to disturb our peace for lighter Disobediences ; persuading us that something must be indulged to publick manners , something to the civilities of society , something to nature , and to the approaches of our passions , and the motions of our first desires ; but that we be not over-righteous . And true it is , that sometimes such surreptions and smaller undecencies are therefore pardoned and lessened almost to a nullity , because they dwell in the confines of things lawful and honest , and are not so notorious as to be separated from permissions by any publick , certain and universal cognisance , and therefore may pass upon a good man sometimes without observation . But it is a temptation when we think of neglecting them by a predetermined incuriousness , upon pretence they are small . But this must be reduced to more regular Conclusions . 12. First , Although smaller Disobediences , expressed in slight mis-becoming actions , when they come by surprise and sudden invasion , are through the mercies of God dashed in the very approach , their bills of accusation are thrown out , and they are not esteemed as competent instruments of separation from God's love ; yet when a smaller sin comes by design , and is acted with knowledge and deliberation , ( for then it is properly an act of Disobedience ) Malitia supplet defectum aetatis , The malice of the agent heightens the smalness of the act , and makes up the iniquity . To drink liberally once , and something more freely than the strict rules of Christian sobriety and temperance permit , is pardoned the easier , when without deliberation and by surprise the person was abused , who intended not to transgress a minute , but by little and little was mistaken in his proportions : but if a man by design shall estimate his draughts and his good fellowship , and shall resolve upon a little intemperance , thinking , because it is not very much , it is therefore none at all , that man hath mistaken himself into a crime ; and although a little wound upon the finger is very curable , yet the smallest prick upon the heart is mortal : So is a design and purpose of the smallest Disobedience in its formality as malicious and destructive , as in its matter it was pardonable and excusable . 13. Secondly , Although every lesser Disobedience , when it comes singly , destroys not the love of God ; ( for although it may lessen the habit , yet it takes not away its natural being , nor interrupts its acceptation , lest all the world should in all instants of time be in a damnable condition ) yet when these smaller obliquities are repeated , and no repentance intervenes , this repetition combines and unites the lesser till they be concentred , and by their accumulation make a crime : and therefore a careless reiterating and an incurious walking in mis-becoming actions is deadly and damnable in the return , though it was not so much at the setting forth . Every idle word is to be accounted for , but we hope in much mercy ; and yet he that gives himself over to immoderate * talking will swell his account to a vast and mountainous proportion , and call all the lesser escapes into a stricter judgment . He that extends his Recreation an hour beyond the limits of Christian prudence , and the analogie of its severity and imployment , is accountable to God for that improvidence and waste of Time ; but he that shall mis-spend a day , and because that sin is not scandalous like Adultery , or clamorous like Oppression , or unusual like Bestiality , or crying for revenge like detaining the portion of Orphans , shall therefore mis-spend another day without revocation of the first by an act of repentance and redemption of it , and then shall throw away a week , still adding to the former account upon the first stock , will at last be answerable for a habit of Idleness , and will have contracted a vain and impertinent spirit . For since things which in their own kind are lawful become sinful by the degree ; if the degree be heightned by intention , or become great like a heap of sand by a coacervation of the innumerable atoms of dust , the actions are as damnable as any of the natural daughters and productions of Hell , when they are entertained without scruple , and renewed without repentance , and continued without dereliction . 14. Thirdly , Although some inadvertencies of our life and lesser disobediences accidentally become less hurtful , and because they are entailed upon the infirmities of a good man , and the less wary customes and circumstances of society , are also consistent with the state of Grace ; yet all affection to the smallest sins becomes deadly and damnable . He that loves his danger shall perish in it , saith the Wise man ; and every friendly entertainment of an undecency invites in a greater Crime : for no man can love a small sin , but there are in the greater crimes of its kind more desirable flatteries , and more satisfactions of sensuality than in those suckers and sprigs of sin . At first a little Disobedience is proportionable to a man's temper , and his Conscience is not fitted to the bulk of a rude Crime : but when a man hath accepted the first insinuation of delight and swallowed it , that little sin is past , and needs no more to dispute for entrance ; then the next design puts in and stands in the same probability to succeed the first , and greater than the first had to make the entry . However , to love any thing that God hates is direct enmity with him ; and whatsoever the Instance be , it is absolutely inconsistent with Charity , and therefore incompetent with the state of Grace . So that if the sin be small , it is not a small thing that thou hast given thy love to it ; every such person perishes like a Fool , cheaply and ingloriously . 15. Fourthly , But it also concerns the niceness and prudence of Obedience to God to stand at farther distance from a Vice than we usually attend to . For many times Vertue and Vice differ but one degree , and the neighbourhood is so dangerous , that he who desires to secure his Obedience and Duty to God will remove farther from the danger . For there is a rule of Justice , to which if one degree more of severity be added it degenerates into Cruelty ; and a little more Mercy is Remissness and want of discipline , introduces licentiousness , and becomes unmercifulness as to the publick , and unjust as to the particular . Now this Consideration is heightned , if we observe that Vertue and Vice consist not in an indivisible point , but there is a latitude for either , which is not to be judged by any certain rules drawn from the nature of the thing , but to be estimated in proportion to the persons and other accidental Circumstances . He that is burthened with a great charge , for whom he is bound under a Curse and the crime of Infidelity to provide , may go farther in the acquisition , and be more provident in the use of his mony , than those persons for whom God hath made more ample provisions , and hath charged them with fewer burthens and engagements oeconomical . And yet no man can say , that just beyond such a degree of Care stands Covetousness , and thus far on this side is Carelesness , and a man may be in the confines of death before he be aware . Now the only way to secure our Obedience and duty in such cases is , to remove farther off , and not to dwell upon the confines of the enemies Countrey . My meaning is , that it is not prudent nor safe for a man to do whatsoever he lawfully may do . 16. For besides that we are often mistaken in our judgments concerning the lawfulness or unlawfulness of actions , he that will do all that he thinks he may lawfully do , if ever he does change his station and increase in giving himself liberty , will quickly arrive at doing things unlawful . It is good to keep a reserve of our liberty , and to restrain our selves within bounds narrower than the largest sense of the Commandment , that when our affections wander and enlarge themselves , ( as sometime or other they will do ) then they may enlarge beyond the ordinary , and yet be within the bounds of lawfulness . That of which men make a scruple and a question at first , after an habitual resolution of it stirs no more ; but then their question is of something beyond it . When a man hath accustomed himself to pray seven times a day , it will a little trouble his peace if he omits one or two of those times ; but if it be resolved then that he may please God with praying devoutly though but thrice every day , after he hath digested the scruples of this first question , possibly some accidents may happen that will put his Conscience and Reason to dispute whether three times be indispensably necessary : and still if he be far within the bounds of lawfulness , 't is well ; but if he be at the margent of it , his next remove may be into dissolution and unlawfulness . He that resolves to gain all that he may lawfully this year , it is odds but next year he will be tempted to gain something unlawfully . He that , because a man may be innocently angry , will never restrain his passion , in a little time will be intemperate in his anger , and mistake both his object and the degree . Thus facetiousness and urbanity entertained with an open hand will turn into jestings that are uncomely . 17. If you will be secure , remove your tent , dwell farther off . God hath given us more liberty than we may safely use ; and although God is so gracious as to comply much with our infirmities , yet if we do so too , as God's goodness in indulging liberty to us was to prevent our sinning , our complying with our selves will engage us in it : But if we imprison and confine our affections into a narrower compass , then our 〈◊〉 may be imperfect , but will not easily be criminal . The dissolution of a scrupulous and strict person is not into a vice , but into a less degree of vertue : he that makes a conscience of loud Laughter , will not easily 〈◊〉 drawn into the wantonnesses of Balls and Revellings , and the longer and more impure Carnivalls . This is the way to secure our Obedience ; and no men are so curious of their health , as they that are scrupulous of the Air they breathe in . But now for our Obedience to Man , that hath distinct considerations , and apart . 18. First , All obedience to Man is for God's sake ; for God imprinting his Authority upon the sons of men , like the Sun reflecting upon a cloud , produces a Parelius , or a representation of his own glory , though in great distances and imperfection : it is the Divine Authority , though character'd upon a piece of clay , and imprinted upon a weak and imperfect man. And therefore obedience to our Superiours must be universal in respect of persons ; to all Superiours . This precept is expresly Apostolical , Be subject to every constitution and authority of man for the Lord's sake : It is for God's sake , and therefore to every one , Whether it be to the King , as supreme , or to his Ministers in subordination . That 's for Civil government . For Ecclesiastical this ; Obey them that have the rule over you , and submit your selves ; for they watch for your souls , as they that must give account . All upon whom any ray of the Divine Authority is imprinted , whether it be in greater or smaller Characters , are in proportion to their authority to be obeyed ; to all upon the same ground ; [ for * there is no power but of God. ] So that no infirmity of person , no undervaluing circumstance , no exteriour accident is an excuse for disobedience : and to obey the Divine authority passing through the dictates of a wise , excellent and prudent Governour , but to neglect the impositions of a looser head , is to worship Christ onely upon the Mount Tabor , and in the glories of his 〈◊〉 , and to despise him upon Mount Calvary , and in the clouds of his inglorious and humble Passion : Not onely to the good and gentle , ( so * S. Peter , ) but to the harsh and rigid . And it was by Divine providence that all those many and stricter precepts of obedience to Governours in the New Testament were 〈◊〉 by instances of Tyrants , Persecutors , Idolaters , and Heathen Princes ; and for others amongst whom there was variety of disposition , there is no variety of imposition , but all excuses are removed , and all kinds of Governours drawn into the sanction and sacredness of Authority . 19. Secondly , Not onely to all Governours , but in all things we must obey . Children , obey your Parents in all things : and Servants , obey your Masters in all things . And this also is upon the same ground ; Do it as unto Christ ; as unto the Lord , and not unto men . But then this restrains the universality of obedience , that it may run within its own chanel ; as unto the Lord , therefore nothing against the Divine Commandment . For if God speaks to us by man , transmitting Laws for conservation of Civil society , for 〈◊〉 policy , for Justice and personal advantages , for the interests of Vertue and Religion , for discountenancing of Vice , we are to receive it with the same Veneration as if God spake himself to us immediately . But because by his terrour upon Mount Sinai he gave testimony how great favour it is to speak to us by the ministration of our brethren , it were a strange impudence , when we desire a proportionable and gentle instrument of Divine commands , we should for this very proportion despise the Minister ; like the frogs in the Apologue insulting upon their wooden King. But then if any thing come contrary to a Divine Law , know it is the voice of Jacob , of the Supplanter , not of the right Heir ; and though we must obey man for God's sake , yet we must never disobey God for man's sake . In all things else we finde no exception ; but according as the Superiours intend the obligation , and express it by the signature of Laws , Customes , Interpretations , Permissions , and Dispensations , that is , so far as the Law is obligatory in general , and not dispensed with in particular , so far Obedience is a duty in all instances os acts where no sin is ingredient . 20. Thirdly , And here also the smalness and cheapness of the duty does not tolerate disobedience ; for the despising the smallest Injunction is an act of as formal and direct Rebellion as when the prevarication is in a higher instance . It is here as in Divine Laws , but yet with some difference : For small things do so little cooperate to the end of humane Laws , that a smaller reason does by way of interpretation and tacite permission dispense , than can in a Divine Sanction though of the lowest offices . Because God commands duties not for the end to which they of themselves do co-operate ; but to make sacred his Authority , and that we by our obedience may confess him to be Lord : But in humane Laws the Authority is made sacred not primarily for it self , but principally that the Laws made in order to the conservation of Societies may be observed . So that in the neglect of the smallest of Divine Ordinances we as directly oppose God's great purpose and intendment as in greater matters ; God's dominion and authority ( the conservation of which was his principal intention ) is alike neglected : But in omitting an humane Imposition of small concernment the case is different ; it is certain there is not any considerable violence done to the publick interest by a contemptible omission of a Law : the thing is not small , if the Commonwealth be not safe , and all her great ends secured ; but if they be , then the Authority is inviolate , unless a direct contempt were intended , for its being was in order to that end , not for it self , as it is in the case of Divine Laws , but that the publick interest be safe . 21. And therefore as great matters of humane Laws may be omitted for great reasons , so may smaller matters for smaller reasons , but never without reason : for , causelesly and contemptuously are all one . But in the application of the particulars , either the Laws themselves , or Custom , or the prudence of a sincere righteous man , or of a wise and disinterest person , is to be the Judge . But let no man's confidence increase from the smalness of the matter to a contempt of the Authority ; for there are some sins whose malignity is accidentally increased by the slightness of the subject matter ; such are Blasphemy , Perjury , and the contempt of Authority . To blaspheme God for the loss of an Asper or a peny , to be forsworn in judgment for the rescuing of a few Maravides or a fivegroats fine , is a worse crime than to be perjur'd for the saving ten thousand pounds ; and to despise Authority , when the obedience is so easie as the wearing of a garment or doing of a posture , is a greater and more impudent contempt , than to despise Authority imposing a great burthen of a more considerable pressure , where humane infirmity may tempt to a disobedience , and lessen the crime . And let this caution also be inserted , that we do not at all neglect small Impositions , if there be direct and signal injunction in the particular instance . For as a great Body of Light transmitting his rays through a narrow hollowness , does by that small Pyramis represent all the parts of its magnitude and glory : so it may happen that a publick Interest , and the concernments of Authority , and the peace of a Church , and the integral obedience of the Subjects , and the conservation of a Community , may be transferred to us by an instance in its own nature inconsiderable ; such as are wearing of a Cognizance , remembring of a Word , carrying a Branch in time of War , and things of the same nature : And therefore when the hand of Authority is stretced out and held forth upon a Precept , and designs the duty upon particular reason , or with actual intuition ; there is not the same facility of being dispensed with , as in the neglected and unconsidered instances of other duties . This onely I desire to be observed ; That if death or any violent accident , imprisonment , loss of livelihood , or intolerable inconveniences be made accidentally consequent to the observing of a Law merely humane , the Law binds not in the particular instance . No man is bound to be a Martyr for a Ceremony , or to die rather than break a Canon , or to suffer Confiscation of goods for the pertinacious keeping of a civil Constitution . And it is not to be supposed that a Law-giver would have decreed a Rite , and bound the Lives of the subjects to it , which are of a far greater value than a Rite ; not only because it were tyrannical and unreasonable , but because the evil of the Law were greater than the good of it , it were against the reason of all Laws , and destroys the privileges of Nature , and it puts a man into a condition as bad as the want of all Laws ; for nothing is civilly or naturally worse than Death , to which the other evils arrive in their proportion . This is to be understood in particular and positive Precepts , introduced for reasons particular , that is , less than those are which combine all Societies , and which are the cement of all Bodies political ; I mean Laws ritual in the Church , and accidental and emergent in the State. And that which is the best sign to distinguish these Laws from others , is also the reason of the assertion . Laws decreed with a Penalty to the transgressours cannot bind to an evil greater than that Penalty . If it be appointed that we use a certain form of Liturgy under the forseiture of five pound for every omission , I am bound in Conscience to obey it where I can ; but I am supposed legally to be disabled , if any Tyrant-power shall threaten to kill me if I do , or make me pay an hundred pound , or any thing greater than the forfeiture of the Law. For all the civil and natural power of the Law is by its coercion , and the appendent punishment . The Law operates by rewards and punishments , by hope and fear , and it is unimaginable that the Law under a less penalty can oblige us in any case or accident to suffer a greater . For the compulsion of the Tyrant is greater than the coercion of the Law-giver ; and the Prince thinking the penalty annexed to be band sufficient , intended no greater evil to the transgressour than the expressed penalty ; and therefore much less would he have them that obey the Law by any necessity be forced to a greater evil : for then , Disobedience should escape better than 〈◊〉 . True it is , every disobeying person that pays the penalty is not quite discharged from all his Obligation ; but it is then when his disobeying is criminal upon some other stock besides the mere breach of the Law , as Contempt , Scandal , or the like : for the Law binds the Conscience indirectly and by consequence ; that is , in plain language , God commands us to obey humane Laws , & the penalty will not pay for the contempt , because that 's a sin against God ; it * pays for the violation of the Law , because that was all the direct transgression against Man. And then who shall make him recompence for suffering more than the Law requires of him ? Not the Prince ; for it is certain , the greatest value he set upon the Law was no bigger than the Penalty ; and the Common-wealth is supposed to be sufficiently secured in her interest by the Penalty , or else the Law was weak , impotent , and unreasonable . Not God ; for it is not an act of obedience to him , for he binds us no farther to obey humane Laws than the Law-giver himself intends or declares ; who cannot reasonably be supposed so over-careful , as to bind Hay with cords of Silk and Gold , or sumptuary Laws with the threads of Life ; nor a Father commanding his Child to wait on him every Meal , be thought to intend his Obligation , even though the House be ready to fall on his head , or when he is to pass a sudden or unfoordable floud before he can get to him . And that it may appear Man ought not , it is certain God himself doth not oblige us in all cases and in all circumstances to observe every of his positive Precepts . For , assembling together is a duty of God's commanding , which we are not to neglect : but if Death waits at the door of these Assemblies , we have the practice of the Primitive and best Christians to warrant us to serve God in Retirements , and Cells , and Wildernesses , and leave the assembling together till better opportunities . If I receive more benefit , or the Common-wealth , or the Church and Religion any greater advantage by my particular obedience in these circumstances , ( which cannot easily be supposed will be ) it is a great act of charity to do it , and then to suffer for it : But if it be no more , that is , if it be not expresly commanded to be done , ( though with loss of life or confiscation ) it is a good charity to save my own life , or my own estate : And though the other may be better , yet I am not in all cases obliged to do that which is simply the best . It is a tolerable in 〈◊〉 , and allowed amongst the very 〈◊〉 permissions of Nature , that I may preserve my Life , unless it be in a very few cases , which are therefore clearly to be expressed , or else the contrary is to be presumed , as being a case most favourable . And it is considerable , that nothing is worse than Death but Damnation , or something that partakes of that in some of its worst ingredients ; such as is a lasting Torment , or a daily great misery in some other kind . And therefore since no humane Law can bind a man to a worse thing than Death , if Obedience brings me to death , I cannot be worse when I disobey it , and I am not so bad , if the penalty of death be not expressed . And so for other penalties in their own proportions . This Discourse is also to be understood concerning the Laws of Peace , not of War ; not onely because every disobedience in War may be punished with death , ( according as the reason may chance ) but also because little things may be of great and dangerous consequence . But in Peace it is observable , that there is no humane positive superinduced Law but by the practice of all the world ( which , because the 〈◊〉 of the Prince is certainly included in it , is the surest interpretation ) it is dispensed withall , by ordinary necessities , by reason of lesser inconveniences and common accidents : thus the not saying of our Office daily is excused by the study of Divinity , the publishing the banns of Matrimony by an ordinary incommodity , the Fasting-days of the Church by a little sickness or a journey ; and therefore much rather if my Estate , and most of all if my Life be in danger with it : and to say that in these cases there is no interpretative permission to omit the particular action , is to accuse the Laws and the Law-giver , the one of unreasonableness , the other of uncharitableness . 22. Fourthly , These Considerations are upon the execution of the duty : but even towards Man our obedience must have a mixture of the Will and choice , like as our injunction of obedience to the Divine Command . With good will doing service ( saith the Apostle , ) for it is impossible to secure the duty of inferiours but by conscience and good will ; unless provision could be made against all their secret arts and concealments and escapings , which as no providence can foresee , so no diligence can cure . It is but an eye-service whatsoever is compelled and involuntary : nothing rules a man in private but God and his own desires ; and they give Laws in a Wilderness , and accuse in a Cloister , and do execution in a Closet , if there be any prevarication . 23. Fifthly , But obedience to humane Laws goes no farther , we are not bound to obey with a direct and particular act of Understanding , as in all Divine Sanctions : for so long as our Superiours are fallible , though it be highly necessary we conform our wills to their innocent Laws , yet it is not a duty we should think the Laws most prudent or convenient because all Laws are not so ; but it may concern the interest of humility and self-denial to 〈◊〉 subject to an inconvenient , so it be not a sinful , Command : for so we must chuse an affliction when God offers it , and give God thanks for it , and yet we may cry under the smart of it , and call to God for ease and remedy . And yet it were well if inferiours would not be too busie in disputing the prudence of their Governours , and the convenience of their Constitutions : Whether they be sins or no in the execution , and to our particulars , we are concern'd to look to ; I say , as to our particulars ; for an action may be a sin in the Prince commanding it , and yet innocent in the person executing : as in the case of unjust Wars , in which the Subject , who cannot , ought not to be a Judge , yet must be a Minister ; and it is notorious in the case of executing an unjust sentence , in which * not the Executioner , but the Judge is only the unjust person ; and he that serves his Prince in an unjust War is but the executioner of an unjust sentence : But what-ever goes farther , does but undervalue the person , slight the Government , and unloose the golden cords of Discipline . For we are not intrusted in providing for degrees , so we secure the kind and condition of our actions . And since God having derived rays and beams of Majesty , and transmitted it in parts upon several states of men , hath fixed humane authority and dominion in the golden candlestick of Understanding , he that shall question the prudence of his Governour , or the wisdom of his Sanction , does unclasp the golden rings that tie the purple upon the Prince's shoulder ; he tempts himself with a reason to disobey , and extinguish the light of Majesty by overturning the candlestick , and hiding the opinion of his wisdom and understanding . And let me say this ; He that is confident of his own understanding and reasonable powers , ( and who is more than he that thinks himself wiser than the Laws ? ) needs no other Devil in the neighbourhood , no tempter but himself to pride and vanity , which are the natural parents of Disobedience . 24. But a man's Disobedience never seems so reasonable as when the Subject is forbidden to do an act of Piety , commanded indeed in the general , but uncommanded in certain circumstances . And forward Piety and assiduous Devotion , a great and undiscreet Mortifier , is often tempted to think no Authority can restrain the fervours and distempers of zeal in such holy Exercises ; and yet it is very often as necessary to restrain the indiscretions of a forward person , as to excite the remissness of the cold and frozen . Such persons were the Sarabaites spoken of by 〈◊〉 , who were greater labourers and stricter mortifiers than the Religious in Families and Colledges ; and yet they endured no Superiour , nor Laws . But such customs as these are Humiliation without Humility , humbling the body and exalting the spirit , or indeed Sacrifices and no Obedience . It was an argument of the great wisdom of the Fathers of the 〈◊〉 : when they heard of the prodigious Severities exercised by 〈◊〉 Stylites upon himself , they sent one of the Religious to him , with power to enquire what was his manner of living , and what warrant he had for such a rigorous undertaking , giving in charge to command him to give it over , and to live in a community with them , and according to the common institution of those Religious families . The Messenger did so , and immediately 〈◊〉 removed his foot from his Pillar , with a purpose to descend ; but the other according to his Commission called to him to stay , telling him his station and severity was from God. And he that in so great a Piety was humble and obedient , did not undertake that Strictness out of singularity , nor did it transport him to vanity ; for that he had received from the Fathers to make judgment of the man , and of his institution : whereas if upon pretence of the great Holiness of that course he had refused the command , the spirit of the person was to be declared caitive and imprudent , and the man 〈◊〉 from his troublesom and ostentous vanity . 25. Our Fasts , our Prayers , our Watchings , our Intentions of duty , our frequent Communions , and all exteriour acts of Religion , are to be guided by our Superiour , if he sees cause to restrain or asswage any 〈◊〉 . For a wound may heal too fast , and then the tumour of the flesh is proud , not healthful ; and so may the indiscretions of Religion swell to vanity , when we think they grow towards perfection : but when we can indure the causticks and correctives of our Spiritual Guides in those things in which we are most apt to please our selves , then our Obedience is regular and humble , and in other things there is less of danger . There is a story told of a very Religious person , whose spirit in the ecstasie of Devotion was transported to the clarity of a Vision , and he seemed to converse personally with the Holy Jesus , feeling from such entercourse great spiritual delights and huge satisfactions : in the midst of these joys the Bell call'd to Prayers , and he , used to the strictness and well instructed in the necessities of Obedience , went to the Church , and having finished his Devotions , returned , and found the Vision in the same posture of glories and entertainment ; which also said to him , Because thou hast left me , thou hast found me ; for if thou 〈◊〉 not left me , I had presently left thee . What-ever the story be , I am sure it is a 〈◊〉 Parable ; for the way to increase spiritual comforts is , to be strict in the offices of humble Obedience ; and we never lose any thing of our joy by laying it aside to attend a Duty : and Plutarch reports more honour of Agesilaus's prudence and modesty , than of his gallantry and military fortune ; * for he was more honourable by obeying the Decree of the Spartan Senate recalling him from the midst of his Triumphs , than he could have been by finishing the War with prosperous success and disobedience . 26. Our Obedience , being guided by these Rules , is urged to us by the consignation of Divine Precepts and the loud voice of thunder , even seal'd by a signet of God's right hand , the signature of greatest Judgments . For God did with greater severity punish the Rebellion of Korah and his company , than the express Murmurs against himself , nay , than the high crime of Idolatry : for this Crime God visited them with a sword ; but for Disobedience and Mutiny against their Superiours , God made the Earth to swallow some of them , and fire from Heaven to consume the rest ; to shew that Rebellion is to be punished by the conspiration of Heaven and Earth , as it is hateful and contradictory both to God and Man. And it is not amiss to observe , that obedience to Man , being it is for God's sake , and yet to a person clothed with the circumstances and the same infirmities with our selves , is a greater instance of Humility , than to obey God immediately , whose Authority is Divine , whose Presence is terrible , whose Power is infinite , and not at all depressed by exterior disadvantages or lessening appearances : just as it is both greater Faith and greater Charity to relieve a poor Saint for Jesus sake , than to give any thing to Christ himself , if he should appear in all the robes of Glory and immediate address . For it is to God and to Christ , and wholly for their sakes , and to them that the Obedience is done , or the Charity expressed ; but themselves are persons whose awfulness , majesty and veneration , would rather force than invite Obedience or Alms. But when God and his Holy Son stand behind the cloud , and send their Servants to take the Homage or the Charity , it is the same as if it were done to them , but receives the advantage of acceptation by the accidental adherencies of Faith and Humility to the several actions respectively . When a King comes to Rebels in person , it strikes terrour and veneration into them , who are too apt to neglect and despise the person of his Ministers , whom they look upon as their fellow-subjects , and consider not in the exaltation of a deputed Majesty . Charles the Fifth found a happy experience of it at Gaunt in Flanders , whose Rebellion he appeased by his presence , which he could hardly have done by his Army . But if the King's Authority be as much rever'd in his Deputy as it is sacred in his own Person , it is the greater Humility and more confident Obedience . And as it is certain that he is the most humble that submits to his inferiours ; so in the same proportion , the lower and meaner the instrument upon which God's authority is born , the higher is the Grace that teaches us to stoop so low . I do not say that a sin against humane Laws is greater than a prevarication against a Divine Commandment ; as the instances may be , the distance is next to infinite , and to touch the earth with our foot within the Octaves of Easter , or to tast flesh upon days of Abstinence , ( even in those places and to those persons where they did or do oblige ) have no consideration , if they be laid in balance against the crimes of Adultery , or Blasphemy , or Oppression : because these Crimes cannot stand with the reputation and sacredness of Divine Authority ; but those others may in most instances very well consist with the ends of Government , which are severally provided for in the diversity of Sanctions respectively . But if we make our instances to other purposes , we find , that to mutiny in an Army , or to keep private Assemblies in a Monarchy , are worse than a single thought or morose delectation in a fancy of impurity ; because those others destroy Government more than these destroy Charity of God or Obedience . But then though the instances may vary the Conclusion , yet the formal reason is alike , and Disobedience to Man is a disobedience against God ; for God's Authority , and not Man's , is imprinted upon the Superiour ; and it is like sacred fire in an earthen Censer , as holy as if it were kindled with the fanning of a Cherub's wing , or placed just under the Propitiatory upon a golden Altar ; and it is but a gross conceit which cannot distinguish Religion from its Porter , 〈◊〉 from the Beast that carried it : so that in all Disobedience to Men , in proportion to the greatness of the matter , or the malice of the person , or his contradiction to the ends of Government and combinations of Society , we may use the words by which the Prophet upbraided Israel , 〈◊〉 it not enough that you are grievous unto men , but will you grieve my God also ? It is a contempt of the Divinity , and the affront is transmitted to God himself , when we despise the Power which God hath ordained , and all power of every lawful Superiour is such ; the Spirit of God being witness in the highest measure , Rebellion is as the sin of 〈◊〉 , and stubbornness as Idolatry . * It is spoken of Rebellion against God , and all Rebellion is so , for , * He that despiscth you , despiseth me , saith the Blessed Jesus ; that 's menace enough in the instance of Spiritual regiment . And , You are gathered together against the Lord , saith Moses to the rebellious Princes in the conspiracy of Dathan ; that 's for the Temporal . And to encourage this Duty , I shall use no other words than those of Achilles in Homer , * They that obey in this world are better than they that command in Hell. A PRAYER for the Grace of Holy OBEDIENCE . O Lord and Blessed Saviour Jesus , by whose Obedience many became righteous , and reparations were made of the ruines brought to humane Nature by the Disobedience of Adam ; thou camest into the world with many great and holy purposes concerning our Salvation , and hast given us a great precedent of Obedience , which that thou mightest preserve to thy Heavenly Father , thou didst neglect thy Life , and becamest obedient even to the death of the Cross : O , let me imit ate so blessed example , and by the merits of thy Obedience let me obtain the grace of Humility and Abnegation of all my own desires in the clearest Renunciation of my Will ; that I may will and refuse in conformity to thy sacred Laws and holy purposes ; that I may do all thy will chearfully ; chusingly , humbly , confidently , and continually ; and thy will may be done upon me with much mercy and fatherly dispensation of thy Providence . Amen . 2. LOrd , let my Understanding adhere to and be satisfied in the excellent 〈◊〉 of thy Commandments ; let my Affections dwell in their desires , and all my other Faculties be set on daily work for performance of them : and let my love to obey thee make me dutiful to my Superiors , upon whom the impresses of thy Authority are set by thine own hand ; that I may never despise their Persons , nor refuse their Injunctions , nor chuse mine own work , nor murmur at their burthens , nor dispute the prudence of the Sanction , nor excuse my self , nor pretend 〈◊〉 or impossibilities ; but that I may be 〈◊〉 in my desires , and resigned to the will of those whom thou hast set over me ; that since all thy Creatures obey thy word , I alone may not disorder the Creation , and cancel those bands and intermedial links of Subordination whereby my duty should pass to 〈◊〉 and thy glory , but that my Obedience being united to thy Obedience , I may also have my portion in the 〈◊〉 of thy Kingdom , O Lord and Blessed Saviour Jesus . Amen . Considerations upon the Presentation of Jesus in the Temple . 1. THE Holy Virgin-Mother , according to the Law of Moses , at the expiration of a certain time came to the Temple to be purified : although in her sacred Parturition she had contracted no Legal impurity ; yet she exposed her self to the publick opinion and common reputation of an ordinary condition ; and still amongst all generations she is in all circumstances accounted blessed , and her reputation no tittle altered , save only that it is made the more sacred by this testimony of her Humility . But this we are taught from the consequence of this instance ; That if an End principally designed in any Duty should be supplied otherwise in any particular person , the Duty is nevertheless to be observed ; and then the obedience and publick order is reason enough for the observation , though the proper End of its designation be wanting in the single person . Thus is Fasting designed for mortification of the flesh and killing all its unruly appetites ; and yet Married persons who have another remedy , and a Virgin whose Temple is hallowed by a gift and the strict observances of Chastity , may be tied to the Duty : and if they might not , then Fasting were nothing else but a publication of our impure desires , and an exposing the person to the confidence of a bold temptation , whilst the young men did observe the Faster to be tempted from within . But the Holy Virgin from these acts ( of which in signification she had no need , because she sinned not in the Conception , nor was impure in the production ) expressed other Vertues besides Obedience ; such as were humble thoughts of her self , Devotion and Reverence to publick Sanctions , Religion and Charity , which were like the pure leaves of the whitest Lily , fit to represent the beauties of her innocence , but were veiled and shadowed by that sacramental of the Mosaick Law. 2. The Holy Virgin received the greatest favour that any of the Daughters of Adam ever did , and knowing from whence and for whose glory she had received it , returns the Holy Jesus in a Present to God again ; for she had nothing so precious as himself to make oblation of : and besides that , every first-born among the Males was holy to the Lord ; this Child had an eternal and essential Sanctity , and until he came into the World , and was made apt for her to make present of him , there was never in the world any act of Adoration proportionable to the honour of the great God ; but now there was , and the Holy Virgin made it , when she presented the Holy Child Jesus . And now , besides that we are taught to return to God whatsoever we have received from him , if we unite our Offerings and Devotions to this holy Present , we shall by the merit and excellency of this Oblation exhibit to God an Offertory , in which he cannot but delight for the combination's sake and society of his Holy Son. 3. The Holy Mother brought five Sicles and a pair of Turtle-doves to redeem the Lamb of God from the Anathema ; because every first-born was to be sacrificed to God , or redeemed if it was clean ; it was the poor man's price , and the Holy Jesus was never set at the greater prices when he was estimated upon earth . For he that was Lord of the Kingdom chose his portion among the poor of this World , that he might advance the poor to the riches of his inheritance ; and so it was from his Nativity hither . For at his Birth he was poor , at his Circumcision poor , and in the likeness of a sinner ; at his Presentation poor , and like a sinner and a servant , for he chose to be redeemed with an ignoble price . The five Sicles were given to the Priest for the redemption of the Child ; and if the Parents were not able , he was to be a servant of the Temple , and to minister in the inferiour offices to the Priest ; and this was God's seizure and possession of him : for although all the servants of God are his inheritance ; yet the Ministers of Religion , who derive their portion of temporals from his title , who live upon the Corban , and eat the meat of the Altar , which is God's peculiar , and come nearer to his Holiness by the addresses of an immediate ministration , are God's own upon another and a distinct challenge . But because Christ was to be the Prince of another Ministry , and the chief Priest of another Order ; he was redeemed from attending the Mosaick Rites , which he came to 〈◊〉 , that he might do his Father's business in establishing the Evangelical . Only remember , that the Ministers of Religion are but God's 〈◊〉 : as they are not Lords of God's portion , and therefore must dispense it like Stewards , not like Masters ; so the People are 〈◊〉 their Patrons in paying , nor they their Beneficiaries in receiving Tithes or other provisions of maintenance ; they owe for it to none but to God himself : and it would also be considered , that in all sacrilegious detentions of Ecclesiastical rights God is the person principally injured . 4. The Turtle-doves * were offered also with the signification of another mystery . In the sacred Rites of Marriage , although the permissions of natural desires are such as are most ordinate to their ends , the avoiding Fornication , the alleviation of Oeconomical cares and vexations , and the production of Children , and mutual comfort and support ; yet the apertures and permissions of Marriage have such restraints of modesty and prudence , that all transgression of the just order to such ends is a crime : and besides these , there may be degrees of inordination or obliquity of intention , or too sensual complacency , or unhandsom preparations of mind , or unsacramental thoughts ; in which particulars , because we have no determined rule but Prudence , and the analogy of the Rite , and the severity of our Religion , which allow in some cases more , in some 〈◊〉 , and always uncertain latitudes , for ought we know , there may be lighter transgressions , something that we know not of : and for these at the Purification of the woman it is supposed the Offering was made , and the Turtures , by being an oblation , did deprecate a supposed irregularity ; but by being a chast and marital Embleme , they professed the obliquity ( if any were ) was within the protection of the sacred bands of Marriage , and therefore so excusable as to be expiated by a cheap offering : and what they did in Hieroglyphick , Christians must do in the exposition ; be strict observers of the main rites and principal obligations , and not neglectful to deprecate the lesser unhandsomenesses of the too sensual applications . 5. God had at that instant so ordered that , for great ends of his own and theirs , two very holy persons , of divers Sexes and like Piety , 〈◊〉 and Anna , the one who lived an active and secular , the other a retired and contemplative life , should come into the Temple by revelation and direction of the holy Spirit , and see him whom they and all the World did look for , the Lord 's CHRIST , the consolation of Israel . They saw him , they rejoyced , they worshipped , they prophesied , they sang Hymns ; and old Simeon did comprehend and circumscribe in his arms him that filled all the World , and was then so satisfied that he desired to live no longer : God had verified his promise , had shewn him the Messias , had filled his heart with joy , and made his old age honourable ; and now after all this sight , no object could be pleasant but the joys of Paradise . For as a man who hath stared too freely upon the face and beauties of the Sun is blind and dark to objects of a less splendor , and is forced to shut his eyes , that he may through the degrees of darkness perceive the inferiour beauties of more proportioned objects : so was old Simeon , his eyes were so filled with the glories of this Revelation , that he was willing to close them in his last night , that he might be brought into the communications of Eternity ; and he could never more find comfort in any other object this world could minister . For such is the excellency of spiritual things , when they have once filled the corners of our hearts , and made us highly sensible and apprehensive of the interiour beauties of God and of Religion , all things of this World are flat and empty , and unsatisfying vanities , as unpleasant as the lees of Vineger to a tongue filled with the spirit of high Italick Wines . And until we are so dead to the World as to apprehend no gust or freer complacency , in exteriour objects , we never have entertained Christ , or have had our cups overflow with Devotion , or are filled with the Spirit . When our Chalice is filled with holy oyl , with the Anointing from above , it will entertain none of the waters of bitterness ; or if it does , they are thrust to the bottom , they are the lowest of our desires , and therefore only admitted , because they are natural and constituent . 6. The good old Prophetess Anna had lived long in chast Widowhood , in the service of the Temple , in the continual offices of Devotion , in Fasting and Prayer ; and now came the happy instant in which God would give her a great benediction , and an earnest of a greater . The returns of Prayer and the blessings of Piety are certain ; and though not dispensed according to the expectances of our narrow conceptions , 〈◊〉 shall they so come , at such times and in such measures , as shall crown the Piety , and 〈◊〉 the desires , and reward the expectation . It was in the Temple , the same place where she had for so many years poured out her heart to God , that God poured forth his heart to her , sent his Son from his bosom , and there she received his benediction . Indeed in such places God does most particularly exhibit himself , and Blessing goes along with him where-ever he goes : In holy places God hath put his holy Name , and to holy persons God does oftentimes manifest the interiour and more secret glories of his Holiness ; provided they come thither , as old Simeon and Anna did , by the motions of the holy Spirit , not with designs of vanity , or curiosity , or sensuality ; for such spirits as those come to profane and desecrate the house , and unhallow the person , and provoke the Deity of the place , and blast us with unwholsom airs . 7. But Joseph and Mary wondred at these things which were spoken , and treasured them in their hearts , and they became matter of Devotion and mental Prayer , or Meditation . The PRAYER . O Eternal God , who by the Inspirations of thy Holy Spirit didst direct thy servants Simeon and Anna to the Temple at the instant of the Presentation of the Holy Child Jesus , that so thou mightest verifie thy promise , and manifest thy Son , and reward the 〈◊〉 of holy people , who longed for Redemption by the coming of the Messias ; give me the perpetual assistance of the same Spirit to be as a Monitor and a Guide to me , leading me to all holy actions , and to the embracements and possessions of thy glorious Son ; and remember all thy faithful people , who wait for the consolation and redemption of the Church from all her miseries and persecutions , and at last satisfie their desires by the revelations of thy mercies and Salvation . Thou hast advanced thy Holy Child , and set him up for a sign of thy Mercies , and a representation of thy Glories . Lord , let no act or thought or word of mine ever be in contradiction to this blessed sign , but let it be for the ruine of all my vices , and all the powers the Devil imploys against the Church , and for the raising up all those vertues and Graces which thou didst design me in the purposes of Eternity : but let my portion never be amongst the 〈◊〉 , or the scornful , or the Heretical , or the profane , or any of those who stumble at this Stone which thou hast laid for the foundation of thy Church , and the structures of a vertuous life . Remember me with much mercy and compassion when the sword of Sorrows or Afflictions shall pierce my heart ; first transfix me with love , and then all the Troubles of this world will be consignations to the joys of a better : 〈◊〉 grant for the mercies and the name sake of thy Holy Child Jesus . Amen . DISCOURSE III. Of Meditation . 1. IF in the Definition of Meditation I should call it an unaccustomed and unpractised Duty , I should speak a truth , though somewhat inartificially : for not only the interior beauties and brighter excellencies are as unfelt as Idea's and Abstractions are , but also the practice and common knowledge of the Duty it self are strangers to us , like the retirements of the Deep , or the undiscovered treasures of the Indian Hills . And this is a very great cause of the driness and expiration of mens Devotion , because our Souls are so little 〈◊〉 with the waters and holy dews of Meditation . We go to our prayers by chance , or order , or by determination of accidental occurrences ; and we recite them as we read a book ; and sometimes we are sensible of the Duty , and a flash of lightning makes the room bright , and our prayers end , and the lightning is gone , and we as dark as ever . We draw our water from standing pools , which never are filled but with sudden showers , and therefore we are dry so often : Whereas if we would draw water from the Fountains of our Saviour , and derive them through the chanel of diligent and prudent Meditations , our Devotion would be a continual current , and safe against the barrenness of frequent droughts . 2. For Meditation is an attention and application of spirit to Divine things ; a searching out all instruments to a holy life , a devout consideration of them , and a production of those affections which are in a direct order to the love of God and a pious conversation . Indeed Meditation is all that great instrument of Piety whereby it is made prudent , and reasonable , and orderly , and perpetual . For supposing our Memory instructed with the knowledge of such mysteries and revelations as are apt to entertain the Spirit , the Understanding is first and best imployed in the consideration of them , and then the Will in their reception , when they are duly prepared and so transmitted ; and both these in such manner and to such purposes , that they become the Magazine and great Repositories of Grace , and instrumental to all designs of Vertue . 3. For the Understanding is not to consider the matter of any meditation in itself , or as it determines in natural excellencies or unworthiness respectively , or with a purpose to furnish it self with notion and riches of knowledge ; for that is like the Winter-Sun , it shines , but warms not ; but in such order as themselves are put in the designations of Theology , in the order of Divine Laws , in their spiritual capacity , and as they have influence upon Holiness : for the Understanding here is something else besides the Intellectual power of the Soul , it is the Spirit , that is , it is celestial in its application , as it is spiritual in its nature ; and we may understand it well by considering the beatifical portions of Soul and body in their future glories . For therefore even our Bodies in the Resurrection shall be spiritual , because the operation of them shall be in order to spiritual glories , and their natural actions ( such as are Seeing and Speaking ) shall have a spiritual object and supernatural end ; and here as we partake of such excellencies and cooperate to such purposes , men are more or less spiritual . And so is the Understanding taken from its first and lowest ends of resting in notion and ineffective contemplation , and is made Spirit , that is , wholly ruled and guided by God's Spirit to supernatural ends and spiritual imployments ; so that it understands and considers the motions of the Heavens , to declare the glory of God , the prodigies and alterations in the Firmament , to demonstrate his handy-work ; it considers the excellent order of creatures , that we may not disturb the order of Creation , or dissolve the golden chain of Subordination . Aristotle and Porphyry , and the other Greek Philosophers , studied the Heavens to search out their natural causes and production of Bodies ; the wiser Chaldees and Assyrians studied the same things , that they might learn their Influences upon us , and make Predictions of contingencies ; the more moral AEgyptian described his Theorems in Hieroglyphicks and phantastick representments , to teach principles of Policy , Oeconomy , and other prudences of Morality and secular negotiation : But the same Philosophy , when it is made Christian , considers as they did , but to greater purposes , even that from the Book of the Creatures we may glorifie the Creator , and hence derive arguments of Worship and Religion ; this is Christian Philosophy . 4. I instance only in considerations natural to spiritual purposes ; but the same is the manner in all Meditation , whether the matter of it be Nature or Revelation . For if we think of Hell , and consider the infinity of its duration , and that its flames last as long as God lasts , and thence conjecture , upon the rules of proportion , why a finite creature may have an infinite , unnatural duration ; or think by what ways a material fire can torment an immaterial substance ; or why the Devils , who are intelligent and wise creatures , should be so foolish as to hate God from whom they know every rivulet of amability derives ; This is to study , not to meditate : for Meditation considers any thing that may best make us to avoid the place , and to quit a vicious habit , or master and 〈◊〉 an untoward inclination , or purchase a vertue , or exercise one : so that Meditation is an act of the Understanding put to the right use . 5. For the Holy Jesus , coming to redeem us from the bottomless pit , did it by lifting us up out of the puddles of impurity and the unwholsome waters of vanity ; He redeemed us from our vain conversation ; and our Understandings had so many vanities , that they were made instruments of great impiety . The unlearned and ruder Nations had fewer Vertues , but they had also fewer Vices than the wise Empires , that ruled the World with violence and wit together . The softer * Asians had Lust and Intemperance in a full Chalice ; but their Understandings were ruder than the finer Latines , for these mens understandings distilled wickedness as through a Limbeck , and the Romans drank spirits and the sublimed quintessences of Villany , whereas the other made themselves drunk with the lees and cheaper instances of sin : so that the Understanding is not an idle and useless faculty , but naturally drives to practice , and brings guests into the inward Cabinet of the Will , and there they are entertained and feasted . And those Understandings which did not serve the baser end of Vices , yet were unprofitable for the most part , and furnished their inward rooms with glasses and beads , and trifles fit for an American Mart. From all these impurities and vanities Jesus hath redeemed all his Disciples , and not only thrown out of his Temples all the impure rites of Flora and Cybele , but also the trifling and unprofitable ceremonies of the more sober Deities , not only Vices , but useless and unprofitable Speculations , and hath consecrated our Head into a Temple , our Understanding to Spirit , our Reason to Religion , our Study to Meditation : and this is the first part of the Sanctification of our Spirit . 6. And this was the cause Holy Scripture commands the duty of Meditation in proportion still to the excellencies of Piety and a holy life , to which it is highly and aptly instrumental . Blessed is the man that meditates in the Law of the Lord day and night . And the reason of the Proposition and the use of the Duty is expressed to this purpose ; Thy words have I hid in my heart , that I should not sin against thee . The placing and fixing those divine Considerations in our understandings , and hiding them there , are designs of high Christian prudence , that they with advantage may come forth in the expresses of a holy life . For what in the world is more apt and natural to produce Humility , than to meditate upon the low stoopings and descents of the Holy Jesus , to the nature of a Man , to the weaknesses of a Child , to the poverties of a Stable , to the ignobleness of a Servant , to the shame of the Cross , to the pains of Cruelty , to the dust of Death , to the title of a Sinner , and to the wrath of God ? By this instance Poverty is made honourable , and Humility is sanctified and made noble , and the contradictions of nature are amiable and 〈◊〉 for a wise election . Thus hatred of sin , shame of our selves , confusion at the sense of humane misery , the love of God , confidence in his Promises , desires of Heaven , holy resolutions , resignation of our own appetites , 〈◊〉 to Divine will , oblations of our selves , Repentance and mortification , are the proper emanations from Meditation of the sordidness of sin , our proneness to it , our daily miseries as issues of Divine vengeance , the glories of God , his infinite unalterable Veracity , the satisfactions in the vision of God , the rewards of Piety , the rectitude of the Laws of God , and perfection of his Sanctions , God's supreme and paternal Dominion , and his certain malediction of sinners : and when any one of these Considerations is taken to pieces , and so placed in the rooms of application , that a piece of duty is conjoyned to a piece of the mystery , and the whole office to the purchase of a grace , or the extermination of a vice , it is like opening our windows to let in the Sun and the Wind ; and Holiness is as proportioned an effect to this practice , as Glory is to a persevering Holiness , by way of reward and moral causality . 7. For all the Affections that are in Man are either natural , or by chance , or by the incitation of Reason and discourse . Our natural affections are not worthy the entertainments of a Christian ; they must be supernatural and divine that put us into the hopes of Perfection and Felicities : and these other that are good , unless they come by Meditation , they are but accidental , and set with the evening Sun : But if they be produced upon the strengths of pious Meditation , they are as perpetual as they are reasonable , and excellent in proportion to the Piety of the principle . A Garden that is watered with short and sudden showrs is more uncertain in its fruits and beauties than if a Rivulet waters it with a perpetual distilling and constant humectation : And just such are the short emissions and unpremeditated resolutions of Piety begotten by a dash of holy rain from Heaven , whereby God sometimes uses to call the careless but to taste what excellencies of Piety they neglect ; but if they be not produced by the Reason of Religion , and the Philosophy of Meditation , they have but the life of a Fly or a tall Gourd , they come into the World only to say they had a Being , you could scarce know their length but by measuring the ground they cover in their fall . 8. For since we are more moved by material and sensible objects than by things merely speculative and intellectual , and generals even in spiritual things are less perceived and less motive than particulars : Meditation frames the understanding part of Religion to the proportions of our nature and our weakness , by making some things more circumstantiate and material , and the more spiritual to be particular , and therefore the more applicable ; and the mystery is made like the Gospel to the Apostles , Our eyes do see , and our ears do hear , and our hands do handle thus much of the word of life as is prepared for us in the Meditation . 9. First , And therefore every wise person , that intends to furnish himself with affections of Religion , or detestation against a Vice , or glorifications of a Mystery , still will proportion the Mystery , and fit it with such circumstances of fancy and application , as by observation of himself he knows aptest to make impression . It was a wise design of Mark Antony when he would stir up the people to revenge the death of Caesar , he brought his body to the pleading-place , he shewed his wounds , held up the rent mantle , and shewed them the garment that he put on that night in which he beat the Nervii , that is , in which he won a victory , for which his memory was dear to them ; he shewed them that wound which pierced his heart , in which they were placed by so dear a love , that he made them his heirs , and left to their publick use places of delight and pleasure : and then it was natural , when he had made those things present to them which had once moved their love and his honour , that grief at the loss of so honourable and so lov'd a person should succeed ; and then they were Lords of all , their sorrow and revenge seldom slept in two beds . And thus holy Meditation produces the passions and desires it intends , it makes the object present and almost sensible , it renews the first passions by a fiction of imagination ; it passes from the Paschal Parlour to Cedron , it tells the drops of sweat , and measures them , and finds them as big as drops of bloud , and then conjectures at the greatness of our sins ; it fears in the midst of Christ's Agonies , it hears his groans , it spies Judas his Lantern afar off , it follows Jesus to Gabbatha , and wonders at his innocence and their malice , and feels the strokes of the Whip , and shrinks the head when the Crown of Thorns is thrust hard upon his holy brows , and at last goes step by step with Jesus , and carries part of the Cross , and is nailed fast with sorrow and compassion , and dies with love . For if the Soul be principle of its own actions , it can produce the same effects by reflex acts of the Understanding , when it is assisted by the Imaginative part , as when it sees the thing acted : only let the Meditation be as minute , particular and circumstantiate as it may ; for a Widow by representing the caresses of her dead Husband's love produces sorrow and the new affections of a sad endearment . It is too sure , that the recalling the circumstances of a past impurity does re-inkindle the flame , and entertain the fancy with the burnings of an impure fire : And this happens not by any advantages of Vice , but by the nature of the thing , and the efficacy of Circumstances . So does holy Meditation produce those impresses and signatures which are the proper effects of the Mystery , if presented in a right line and direct representation . 10. Secondly , He that means to meditate in the best order to the productions of Piety , must not be inquisitive for the highest Mysteries , but the plainest Propositions are to him of the greatest use and evidence . For Meditation is the duty of all , and therefore God hath fitted such matter for it which is proportioned to every understanding , and the greatest Mysteries of Christianity are plainest , and yet most fruitful of Meditation , and most useful to the production of Piety . High Speculations are as barren as the tops of Cedars ; but the Fundamentals of Christianity are fruitful as the Valleys or the creeping Vine . For know , that it is no Meditation , but it may be an Illusion , when you consider Mysteries to become more learned , without thoughts of improving Piety . Let your affections be as high as they can climb towards God , so your considerations be humble , fruitful , and practically mysterious . Oh that I had the wings of a Dove , that I might flie away and be at rest , said David . The wings of an Eagle would have carried him higher , but yet the innocent Dove did furnish him with the better Embleme to represent his humble design ; and lower meditations might sooner bring him to rest in God. It was a saying of AEgidius , That an old and a simple woman , if she loves Jesus , may be greater than was Brother Bonaventure . Want of Learning and disability to consider great secrets of Theology does not at all retard our progress to spiritual perfections ; Love to Jesus may be better promoted by the plainer understandings of honest and unlettered people , than by the finer and more exalted speculations of great Clerks that have less Devotion . For although the way of serving God by the Understanding be the best and most lasting , yet it is not necessary the Understanding should be dressed with troublesom and laborious Notions : the Reason that is in Religion is the surest principle to engage our services , and more perpetual than the sweetnesses and the motives of Affection ; but every honest man's Understanding is then best furnished with the discourses and the reasonable parts of Religion , when he knows those mysteries of Religion upon which Christ and his Apostles did build a holy life , and the superstructures of Piety ; those are the best materials of his Meditation . 11. So that Meditation is nothing else but the using of all those arguments , motives and irradiations which God intended to be instrumental to Piety . It is a composition of both ways ; for it stirs up our Affections by Reason and the way of Understanding , that the wise Soul may be satisfied in the Reasonableness of the thing , and the affectionate may be entertained with the sweetnesses of holy Passion ; that our Judgment be determined by discourse , and our Appetites made active by the caresses of a religious fancy . And therefore the use of Meditation is , to consider any of the Mysteries of Religion with purposes to draw from it Rules of life , or affections to Vertue , or detestation of Vice ; and from hence the man rises to Devotion , and mental Prayer , and Entercourse with God ; and after that he rests himself in the bosom of Beatitude , and is swallowed up with the comprehensions of Love and Contemplation . These are the several degrees of Meditation . But let us first understand that part of it which is Duty ; and then , if any thing succeed of a middle condition between Duty and Reward , we will consider also how that Duty is to be performed , and how the Reward is to be managed , that it may prove to be no Illusion : Therefore I add also this Consideration . 12. Thirdly , Whatsoever pious purposes and deliberations are entertained in the act of Meditation , they are carefully to be maintained and thrust forward to actual performances , although they were indefinite and indeterminate , and no other ways decreed but by resolutions and determinations of Reason and Judgment . For God assists every pious action according to its exigence and capacity , and therefore blesses holy Meditations with results of Reason , and prepossessions dogmatically decreeing the necessity of Vertue , and the convenience of certain exercises in order to the purchase of it . He then that neglects to actuate such discourses , loses the benefit of his Meditation ; he is gone no farther than when he first set out , and neglects the inspirations of the Holy Spirit . For if at any time it be certain what spirit it is that speaks within the Soul , it is most certain that it is the good Spirit that moves us to an act of Vertue in order to acquisition of the habit : and when God's grace hath assisted us so far in our Meditation that we understand our Duty , and are moved with present arguments , if we put not forth our hand and make use of them , we do nothing towards our Duty ; and it is not certain that God will create Graces in us as he does the Soul. Let every pious person think every conclusion of Reason in his Meditation to have passed an obligation upon him : and if he hath decreed that Fasting so often , and doing so many Religious acts , is convenient and conducing to the production of a Grace he is in pursuit of ; let him know that every such decree and reasonable proposition is the Grace of God , instrumental to Piety , part of his assistance , and therefore in no case to be extinguished . 13. Fourthly , In Meditation let the Understanding be restrained , and under such prudent coercion and confinement that it wander not from one discourse to another , till it hath perceived some fruit from the first ; either that his Soul be instructed in a Duty , or moved by a new argument , or confirmed in an old , or determined to some exercise and intermedial action of Religion , or hath broke out into some Prayers and intercourse with God in order to the production of a Vertue . And this is the mystical design of the Spouse in the 〈◊〉 of Solomon : I adjure you , O you daughters of Jerusalem , by the 〈◊〉 and by the Hinds of the field , that you stir not up nor awake my love till he please . For it is lightness of spirit to pass over a field of flowers and to fix no-where , but to leave it without carrying some honey with us ; unless the subject be of it self barren and unfruitful , and then why was it chosen ? or that it is made so by our indisposition , and then indeed it is to be quitted . But ( it is S. Chrysostom's Simile ) As a Lamb sucking the breast of its dam and Mother moves the head from one part to another till it hath found a distilling fontinel , and then it fixes till it be satisfied , or the 〈◊〉 cease dropping : so should we in Meditation reject such materials as are barren like the tops of hills , and six upon such thoughts which nourish and refresh , and there dwell till the nourishment be drawn forth , or so much of it as we can then temperately digest . 14. Fifthly , In Meditation strive rather for Graces than for Gifts , for affections in the way of Vertue more than the overslowings of sensible Devotion ; and therefore if thou findest any thing by which thou mayest be better , though thy spirit do not actually rejoyce or find any gust or relish in the manducation , yet chuse it greedily . For although the chief end of Meditation be Affection , and not Determinations intellectual ; yet there is choice to be had of the Affections , and care must be taken that the affections be desires of Vertue , or repudiations and aversions from something criminal ; not joys and transportations spiritual , comforts and complacencies , for they are no part of our duty : sometimes they are encouragements , and sometimes rewards ; sometimes they depend upon habitude and disposition of body , and seem great matters when they have little in them , and are more bodily than spiritual , like the gift of tears , and yerning of the bowels ; and sometimes they are illusions and temptations , at which if the Soul stoops and be greedy after , they may prove like Hippomenes's golden Apples to Atalanta , retard our course , and possibly do some hazard to the whole race . And this will be nearer reduced to practice , if we consider the variety of matter which is fitted to the Meditation in several states of men travelling towards Heaven . 15. For the first beginners in Religion are imployed in the mastering of their first Appetites , casting out their Devils , exterminating all evil customs , lessening the proclivity of habits , and countermanding the too-great forwardness of vicious inclinations ; and this , which Divines call the Purgative way , is wholly spent in actions of Repentance , Mortification and Self-denial : and therefore if a penitent person snatches at Comforts , or the tastes of sensible Devotion , his Repentance is too delicate , it is but a rod of Roses and Jessamine . If God sees the spirit broken all in pieces , and that it needs a little of the oyl of gladness for its support and restitution to the capacities of its duty , he will give it ; but this is not to be designed , nor snatched at in the Meditation : Tears of joy are not good expressions nor instruments of Repentance ; we must not gather grapes from thorns , nor figs from thistles ; no refreshments to be looked for here , but such only as are necessary for support ; and when God sees they are , let not us trouble our selves , he will provide them . But the Meditations which are prompt to this Purgative way and practice of first beginners are not apt to produce delicacies , but in the sequel and consequent of it . Afterwards it brings forth the pleasant fruit of righteousness , but for the present it hath no joy in it , no joy of sense , though much satisfaction to Reason . And such are Meditations of the Fall of Angels and Man , the Ejection of them from Heaven , of our Parents from Paradise , the Horrour and obliquity of Sin , the Wrath of God , the severity of his Anger , Mortification of our body and spirit , Self-denial , the Cross of Christ , Death , and Hell , and Judgment , the terrours of an evil Conscience , the insecurities of a Sinner , the unreasonableness of Sin , the troubles of Repentance , the Worm and sting of a burthened spirit , the difficulties of rooting out evil Habits , and the utter abolition of Sin : if these nettles bear honey , we may fill our selves ; but such sweetnesses spoil the operations of these bitter potions . Here therefore let your addresses to God and your mental prayers be affectionate desires of Pardon , humble considerations of our selves , thoughts of revenge against our Crimes , designs of Mortification , indefatigable solicitations for Mercy , expresses of shame and confusion of face ; and he meditates best in the purgative way that makes these affections most operative and high . 16. After our first step is taken , and the punitive part of Repentance is resolved on , and begun , and put forward into good degrees of progress , we then enter into the Illuminative way of Religion , and set upon the acquist of Vertues , and the purchase of spiritual Graces ; and therefore our Meditations are to be proportioned to the design of that imployment : such as are considerations of the Life of Jesus , Examples of Saints , reasons of Vertue , means of acquiring them , designations of proper exercises to every pious habit , the Eight Beatitudes , the gifts and fruits of the Holy Ghost , the Promises of the Gospel , the Attributes of God as they are revealed to represent God to be infinite , and to make us Religious , the Rewards of Heaven , excellent and select Sentences of holy persons , to be as incentives of Piety : These are the proper matter for Proficients in Religion . But then the affections producible from these are love of vertue , desires to imitate the Holy Jesus , affections to Saints and holy persons , conformity of choice , subordination to God's will , election of the ways of Vertue , satisfaction of the Understanding in the ways of Religion , and resolutions to pursue them in the midst of all discomforts and persecutions ; and our mental prayers or entercourse with God , which are the present emanations of our Meditations , must be in order to these affections , and productions from those : and in all these yet there is safety and piety , and no seeking of our selves , but designs of Vertue in just reason and duty to God , and for his sake , that is , for his commandment . And in all these particulars , if there be such a sterility of spirit that there be no end served but of spiritual profit , we are never the worse ; all that God requires of us is , that we will live well , and repent in just measure and right manner , and he that doth so , hath meditated well . 17. From hence if a pious Soul passes to affections of greater sublimity , and intimate and more immediate , abstracted and immaterial love , it is well ; only remember that the love God requires of us is an operative , material , and communicative love ; If ye love me , keep my Commandments : so that still a good life is the effect of the sublimest Meditation ; and if we make our duty sure behind us , ascend up as high into the Mountain as you can , so your ascent may consist with the securities of your person , the condition of infirmity , and the interests of your duty . According to the saying of * 〈◊〉 , Our empty saying of 〈◊〉 , and reciting verses in honour of his Name , please not God so well as the imitation of him does advantage to us ; and a devout 〈◊〉 pleases the Spouse better than an idle Panegyrick : Let your work be like his , your Duty in imitation of his Precept and Example , and then sing praises as you list ; no heart is large enough , no voice pleasant enough , no life long enough , nothing but an eternity of duration and a beatifical state can do it well : and therefore holy David joyns them both , Whoso offereth me thanks and praise , he honoureth me ; and to him that ordereth his conversation aright I will shew the salvation of God. All thanks and praise without a right-ordered conversation are but the Echo of Religion , a voice and no substance ; but if those praises be sung by a heart righteous and obedient , that is , singing with the spirit and singing with understanding , that is the Musick God delights in . 18. Sixthly , But let me observe and press this caution : It is a mistake , and not a little dangerous , when people religious and forward shall too promptly , frequently and nearly spend their thoughts in consideration of Divine Excellencies . God hath shewn thee merit enough to spend all thy stock of love upon him in the characters of his Power , the book of the Creature , the great tables of his Mercy , and the lines of his Justice ; we have cause enough to praise his Excellencies in what we feel of him , and are refreshed with his influence , and see his beauties in reflexion , though we do not put our eyes out with staring upon his face . To behold the Glories and Perfections of God with a more direct intuition is the priviledge of Angels , who yet cover their faces in the brightness of his presence : it is only permitted to us to consider the back parts of God. And therefore those Speculations are too bold and imprudent addresses , and minister to danger more than to Religion , when we pass away from the direct studies of Vertue , and those thoughts of God which are the freer and safer communications of the Deity , which are the means of entercourse and relation between him and us , to those considerations concerning God which are Metaphysical and remote , the formal objects of adoration and wonder , rather than of vertue and temperate discourses : for God in Scripture never revealed any of his abstracted Perfections and remoter and mysterious distances , but with a purpose to produce fear in us , and therefore to chide the temerity and boldness of too familiar and nearer entercourse . 19. True it is that every thing we see or can consider represents some perfections of God ; but this I mean , that no man should consider too much and meditate too frequently upon the immediate Perfections of God , as it were by way of intuition , but as they are manifested in the Creatures and in the ministeries of Vertue : and also when-ever God's Perfections be the matter of Meditation , we should not ascend upwards into him , but descend upon our selves , like fruitful vapours drawn up into a cloud , descending speedily into a shower , that the effect of the consideration be a design of good life ; and that our loves to God be not spent in abstractions , but in good works and humble Obedience . The other kind of love may deceive us ; and therefore so may such kind of considerations which are its instrument . But this I am now more particularly to consider . 20. For beyond this I have described , there is a degree of Meditation so exalted , that it changes the very name , and is called Contemplation , and it is in the unitive way of Religion , that is , it consists in unions and adherences to God ; it is a prayer of quietness and silence , and a meditation extraordinary , a discourse without variety , a vision and intuition of 〈◊〉 Excellencies , an immediate entry into an orb of light , and a resolution of all our faculties into sweetnesses , affections and starings upon the Divine beauty ; and is carried on to ecstasies , raptures ; suspensions , elevations , abstractions , and apprehensions beatifical . In all the course of vertuous meditation the Soul is like a Virgin invited to make a matrimonial contract , it inquires the condition of the person , his estate and disposition , and other circumstances of amability and desire : But when she is satissied with these enquiries , and hath chosen her Husband , she no more considers particulars , but is moved by his voice and his gesture , and runs to his entertainment and sruition , and spends her self wholly in affections , not to obtain , but enjoy his love . Thus it is said . 21. But this is a thing not to be discoursed of , but felt : And although in other Sciences the terms must first be known , and then the Rules and Conclusions scientifical ; here it is otherwise : for first the whole experience of this must be obtained , before we can so much as know what it is ; and the end must be acquired first , the Conclusion before the Premises . They that pretend to these Heights call them the Secrets of the Kingdom ; but they are such which no man can describe , such which God hath not revealed in the publication of the Gospel , such for the acquiring of which there are no means prescribed , and to which no man is obliged , and which are not in any man's power to obtain , nor such which it is lawful to pray for or desire , nor concerning which we shall ever be called to an account . 22. Indeed when persons have been long sostned with the continual droppings of Religion , and their spirits made timorous and apt for impression by the assiduity of Prayer , and perpetual alarms of death , and the continual dyings of Mortification ; the Fancy , which is a very great instrument of Devotion , is kept continually warm and in a disposition and aptitude to take fire , and to flame out in great ascents : and when they suffer transportations beyond the burthens and support of Reason , they suffer 〈◊〉 know not what , and call it what they please , and other pious people that hear 〈◊〉 of it admire that Devotion which is so eminent and beatified , ( for so they esteem 〈◊〉 ) and so they come to be called Raptures and Ecstasies , which even amongst the A 〈◊〉 were so seldom , that they were never spoke of ; for those Visions , Raptures and Intuitions of S. Stephen , * S. Paul , S. Peter , and S. John , were not pretended to be of this kind , not excesses of Religion , but prophetical and intuitive Revelations to great and significant purposes , such as may be and are described in story ; but these other cannot : for so Cassian reports and commends a saying of Antony the Eremite , That is not a perfect Prayer in which the Votary does either understand himself or the Prayer ; meaning , that persons eminently Religious were Divina patientes , as Dionysius Areopagita said of his Master Hierotheus , Paticks in Devotion , suffering ravishments of senses , transported beyond the uses of humanity into the suburbs of beatifical apprehensions : but whether or no this be any thing besides a too intense and indiscreet pressure of the faculties of the Soul to inconveniences of understanding , or else a credulous , busie and untamed fancy , they that think best of it cannot give a certainty . There are and have been some Religious who have acted Madness , and pretended Inspirations ; and when these are destitute of a Prophetick spirit , if they resolve to serve themselves upon the pretences of it , they are disposed to the imitation , if not to the sufferings of Madness ; and it would be a great folly to call such Dei plenos , full of God , who are no better than phantastick and mad People . 23. This we are sure of , that many Illusions have come in the likeness of Visions , and absurd fancies under the pretence of Raptures , and what some have called the spirit of Prophecy hath been the spirit of Lying , and Contemplation hath been nothing but Melancholy and unnatural lengths , and stilness of Prayer hath been a mere Dream and hypochondriacal devotion , and hath ended in pride or despair , or some sottish and dangerous temptation . It is reported of Heron the Monk , that having lived a retired , mortified and religious life for many years together , at last he came to that habit of austerity or singularity , that he refused the festival refection and freer meals of Easter and other Solemnities , that he might do more eminently than the rest , and spend his time in greater abstractions and contemplations : but the Devil , taking advantage of the weakness of his melancholick and unsettled spirit , gave him a transportation and an ecstasie in which he fansied himself to have attained so great perfection , that he was as dear to God as a crowned Martyr , and Angels would be his security for indemnity , though he threw himself to the bottome of a Well . He obeyed his fancy and temptation , did so , bruised himself to death , and died possessed with a persuasion of the verity of that Ecstasie and transportation . 24. I will not say that all violences and extravagancies of a religious fancy are Illusions , but I say that they are all unnatural , not hallowed by the warrant of a Revelation , nothing reasonable , nothing secure : I am not sure that they ever consist with Humility , but it is confessed that they are often produced by Self-love , Arrogancy , and the great opinion others have of us . I will not judge the condition of those persons who are said to have suffered these extraordinaries , for I know not the circumstances , or causes , or attendants , or the effects , or whether the stories be true that make report of them ; but I shall onely advise that we follow the intimation of our Blessed Saviour , that we sit down in the lowest place , till the Master of the Feast comes and bids us sit up higher . If we entertain the inward Man in the purgative and illuminative way , that is , in actions of Repentance , Vertue and precise Duty , that is the surest way of uniting us to God , whilest it is done by Faith and Obedience ; and that also is Love : and in these peace and safety dwell . And after we have done our work , it is not discretion in a servant to hasten to his meal , and snatch at the refreshment of Visions , Unions , and Abstractions ; but first we must gird our selves , and wait upon the Master , and not sit down our selves till we all be called at the great Supper of the Lamb. 25. It was therefore an excellent desire of St. Bernard , who was as likely as any to have such altitudes of Speculation , if God had really dispensed them to persons holy , phantastick and Religious ; I pray God grant to me peace of spirit , joy in the 〈◊〉 Ghost , to compassionate others in the midst of my mirth ; to be charitable in simplicity , to rejoyce with them that rejoyce , and to mourn with them that mourn ; and with these I shall be content : other Exaltations of Devotion I leave to Apostles and Apostolick men ; the high Hills are for the Harts and the climbing Goats , the stony Rocks and the recesses of the earth for the Conies . It is more healthful and nutritive to dig the earth , and to eat of her fruits , than to stare upon the greatest glories of the Heavens , and live upon the beams of the Sun : so unsatisfying a thing is Rapture and transportation to the Soul ; it often distracts the Faculties , but seldome does advantage 〈◊〉 , and is full of danger in the greatest of its lustre . If ever a man be more in love with God by such instruments , or more indeared to Vertue , or made more severe and watchful in his Repentance , it is an excellent grace and gift of God ; but then this is nothing but the joys and comfort of ordinary Meditation : those extraordinary , as they have no sense in them , so are not pretended to be instruments of Vertue , but are like , Jonathan's arrows shot beyond it , to signifie the danger the man is in towards whom such arrows are shot ; but if the person be made unquiet , unconstant , proud , pusillanimous , of high opinion , pertinacious and confident in uncertain judgments , or desperate , it is certain they are temptations and illusions : so that , as all our duty consists in the ways of Repentance and acquist of Vertue ; so there rests all our safety , and by consequence all our solid joys ; and this is the effect of ordinary , pious , and regular Meditations . 26. If I mistake not , there is a temptation like this under another name amongst persons whose Religion hath less discourse and more fancy , and that is a Familiarity with God , which indeed , if it were rightly understood , is an affection consequent to the Illuminative way , that is , an act or an effect of the vertue of Religion and Devotion , which consists in Prayers and addresses to God , Lauds and Eucharists and Hymns , and confidence of coming to the throne of Grace upon assurance of God's veracity and goodness infinite : so that Familiarity with God , which is an affection of Friendship , is the entercourse of giving and receiving blessings and graces respectively ; and it is produced by a holy life , or the being in the state of Grace , and is part of every man's inheritance that is a friend of God. But when familiarity with God shall be esteemed a privilege of singular and eminent persons not communicated to all the faithful , and is thought to be an admission to a nearer entercourse of secrecy with God , it is an effect of Pride , and a mistake in judgment concerning the very same thing which the old Divines call the Unitive way , if themselves that claim it understood the terms of art , and the consequents of their own intentions . 27. Onely I shall observe one Circumstance , That Familiarity with God is nothing else but an admission to be of God's Family , the admission of a servant or a son in minority , and implies Obedience , Duty and Fear on our parts ; Care and Providence and Love on God's part : And it is not the familiarity of Sons , but the impudence of proud Equals , to express this pretended privilege in 〈◊〉 , unmannerly and unreverent addresses and discourses : and it is a sure rule , that whatsoever heights of Piety , union or familiarity any man pretends to , it is of the Devil , unless the greater the pretence be , the greater also be the Humility of the man. The highest flames are the most tremulous ; and so are the most holy and eminent Religious persons more full of awfulness , and fear , and modesty , and humility : so that in true Divinity and right speaking there is no such thing as the Unitive way of Religion , save onely in the effects of duty , obedience , and the expresses of the precise vertue of Religion . Meditations in order to a good life let them be as exalted as the capacity of the person and subject will endure , up to the height of Contemplation ; but if Contemplation comes to be a distinct thing , and something besides or beyond a distinct degree of vertuous Meditation , it is lost to all sense and Religion and prudence . Let no man be hasty to eat of the fruits of Paradise before his time . 28. And now I shall not need to enumerate the blessed fruits of holy Meditation ; for it is a Grace that is instrumental to all effects , to the production of all Vertues , and the extinction of all Vices , and , by consequence , the inhabitation of the Holy Ghost within us is the natural or proper emanation from the frequent exercise of this Duty , onely it hath something particularly excellent , besides its general influence : for Meditation is that part of Prayer which knits the Soul to its right object , and confirms and makes actual our intention and Devotion . Meditation is the Tongue of the Soul and the language of our spirit ; and our wandring thoughts in prayer are but the neglects of Meditation , and recessions from that Duty ; and according as we neglect Meditation , so are our Prayers imperfect , Meditation being the Soul of Prayer , and the intention of our spirit . But in all other things Meditation is the instrument and conveyance ; it habituates our affections to Heaven , it hath permanent content , it produces constancy of purpose , despising of things below , inflamed desires of Vertue , love of God , self-denial , humility of understanding , and universal correction of our life and manners . The PRAYER . HOly and Eternal Jesus , whose whole Life and Doctrine was a perpetual Sermon of Holy life , a treasure of Wisedom , and a repository of Divine materials for Meditation ; give me grace to understand , diligence and attention to consider , care to lay up , and carefulness to reduce to practice all those actions , discourses and pious lessons and intimations by which thou didst expresly teach , or tacitly imply , or mysteriously signifie our Duty . Let my Understanding become as spiritual in its imployment and purposes as it is immaterial in its nature : fill my Memory as a vessel of Election with remembrances and notions highly compunctive , and greatly incentive of all the parts of 〈◊〉 . Let thy holy Spirit dwell in my Soul , instructing my Knowledge , sanctifying my Thoughts , guiding my Affections , directing my Will in the choice of Vertue ; that it may be the great imployment of my life to meditate in thy Law , to study thy preceptive will , to understand even the niceties and circumstantials of my Duty , that Ignorance may neither occasion a sin , nor become a punishment . Take from me all vanity of spirit , lightness of fancy , curiosity and impertinency of inquiry , illusions of the Devil and phantastick deceptions : Let my thoughts be as my Religion , plain , honest , pious , simple , prudent and charitable , of great imployment and force to the production of Vertues and extermination of Vice , but suffering no transportations of sense and vanity , nothing greater than the capacities of my Soul , nothing that may minister to any intemperances of spirit ; but let me be wholly inebriated with Love , and that love wholly spent in doing such actions as best please thee in the conditions of my infirmity and the securities of Humility , till thou shalt please to draw the curtain and reveal thy interiour beauties in the Kingdom of thine eternal Glories : which grant for thy mercie 's sake , O Holy and Eternal Jesu . Amen . The goodly CEDAR of Apostolick & Catholick EPISCOPACY , compared with the moderne Shoots & Slips of divided NOVELTIES , in the Church before the Introduction of the Apostles Lives In Rama was there a voice heard , lamentation and weeping and great mourning , ●●●hel weeping for her Children , and would not be Comforted because they are not . SECT . VI. Of the Death of the Holy Innocents , or the Babes of Bethlehem , and the Flight of JESVS into Egypt . The killing the Infants S. MAT. 2. 18 In Rama was there a voice heard Lamentation and weeping and great mourning Rachel weeping for her children and would not be conforted because they are not The flight into Egipt S. MAT. 2. 14. When he arose he took the young Child and his mother by night and departed into egipt 1. ALL this while Herod waited for the return of the Wise men , that they might give directions where the Child did lie , and his Sword might find him out with a certain and direct execution . But when he saw that he was mocked of the Wise men , he was exceeding wroth . For it now began to deserve his trouble , when his purposes which were most secret began to be contradicted and diverted with a prevention , as if they were resisted by an all-seeing and almighty Providence . He began to suspect the hand of Heaven was in it , and saw there was nothing for his purposes to be acted , unless he could dissolve the golden chain of Predestination . Herod believed the divine Oracles , foretelling that a King should be born in Bethlehem ; and yet his Ambition had made him so stupid , that he attempted to cancel the Decree of Heaven . For if he did not believe the Prophecies , why was he troubled ? If he did believe them , how could he possibly hinder that event which God had foretold himself would certainly bring to pass ? 2. And therefore since God already had hindered him from the executions of a distinguishing sword , he resolved to send a sword of indiscrimination and confusion , hoping that if he killed all the Babes of Bethlehem , this young King's Reign also should soon determine . He therefore sent forth and 〈◊〉 all the children that were in Bethlehem and all the coasts thereof from two years old and under , according to the time which he had diligently enquired of the Wise men . For this Execution was in the beginning of the second year after Christ's Nativity , as in all probability we guess ; not at the two years end , as some suppose : because as his malice was subtile , so he intended it should be secure ; and though he had been diligent in his inquiry , and was near the time in his computation , yet he that was never sparing of the lives of others , would now to secure his Kingdom , rather over-act his severity for some moneths , than by doing execution but just to the tittle of his account hazard the escaping of the Messias . 3. This Execution was sad , cruel and universal : no abatements made for the dire shriekings of the Mothers , no tender-hearted souldier was imployed , no hard-hearted person was softned by the weeping eyes and pity-begging looks of those Mothers , that wondred how it was possible any person should hurt their pretty Sucklings ; no connivences there , no protections , or friendships , or consideration , or indulgences ; but Herod caus'd that his own child which was at nurse in the coasts of Bethlehem should bleed to death : which made Augustus Caesar to say , that in Heroa's house it were better to be a 〈◊〉 than a Child ; because the custome of the Nation did secure a Hog from Heroa's knife , but no Religion could secure his Child . The sword being thus made sharp by Herod's commission killed 14000 pretty Babes , as the Greeks in their Calendar , and the 〈◊〉 of AEthiopia do commemorate in their offices of Liturgy . For Herod , crafty and malicious , that is perfectly * Tyrant , had caused all the Children to be gathered together ; which the credulous Mothers ( supposing it had been to take account of their age and number in order to some taxing ) hindred not , but unwittingly suffered themselves and their Babes to be betrayed to an irremediable 〈◊〉 . 4. Then was 〈◊〉 that which was spoken by Jeremy the Prophet , saying , Lamentation and weeping and great mourning , Rachel weeping for her children , and would not be comforted . All the synonyma's of sadness were little enough to express this great weeping , when 14000 Mothers in one day saw their pretty Babes pouring forth their blood into that bosome whence not long before they had sucked milk , and instead of those pretty smiles which use to entertain the fancy and dear affections of their Mothers , nothing but affrighting shrieks , and then gastly looks . The mourning was great , like the mourning in the valley of Hinnom , and there was no comforter ; their sorrow was too big to be cured till it should lie down alone and rest with its own weariness . 5. But the malice of Herod went also into the Hill-countrey , and hearing that of John the son of Zachary great things were spoken , by which he was designed to a great ministery about this young Prince , he attempted in him also to rescind the Prophecies , and sent a messenger of death towards him ; but the Mother's care had been early with him , and sent him into desart places , where he continued till the time appointed of his manifestation unto 〈◊〉 . But as the Children of Bethlehem died in the place of Christ , so did the Father of the Baptist die for his Child . For Herod 〈◊〉 Zachary between the Temple and the Altar , * because he refused to betray his son to the fury of that rabid Bear. Though some persons very eminent amongst the Stars of the Primitive Church ( a ) report a Tradition , that a place being separated in the Temple for Virgins , Zachary suffered the Mother of our Lord to abide there after the Birth of her Holy Son , affirming her still to be a Virgin ; and that for this reason , not Herod , but the Scribes and Pharisees did kill Zachary . 6. Tertullian * reports , that the bloud of Zachary had so 〈◊〉 the stones of the pavement , which was the Altar on which the good old Priest was sacrificed , that no art or industry could wash the tincture out , the dye and guilt being both indeleble ; as if , because God did intend to exact of that Nation all the bloud of righteous persons from Abel to Zacharias , who was the last of the Martyrs of the Synagogue , he would leave a character of their guilt in their eyes to upbraid their Irreligion , Cruelty and 〈◊〉 . Some there are who affirm these words of our Blessed Saviour not to relate to any Zachary who had been already slain ; but to be a Prophecy of the last of all the Martyrs of the Jews , who should be slain immediately before the destruction of the last Temple and the dissolution of the Nation . Certain it is , that such a Zachary the son of 〈◊〉 ( if we may believe Josephus ) was slain in the middle of the Temple a little before it was destroyed ; and it is agreeable to the nature of the Prophecy and reproof here made by our Blessed Saviour , that [ from Abel to Zachary ] should take in all the righteous bloud from first to last , till the iniquity was complete ; and it is not imaginable that the bloud of our Blessed Lord and of S. James their Bishop ( for whose death many of themselves thought God destroyed their City ) should be left out of the account , which yet would certainly be left out , if any other Zachary should be 〈◊〉 than he whom they last slew : and in proportion to this , Cyprian de 〈◊〉 expounds that which we read in the past tense , to signifie the future , ye slew , i. e. shall slay ; according to the style often used by Prophets , and as the Aorist of an uncertain signification will beat . But the first great instance of the Divine vengeance for these Executions was upon Herod , who in very few years after was smitten of God with so many plagues and tortures , that himself alone seemed like an Hospital of the 〈◊〉 : For he was tormented with a soft slow fire , like that of burning Iron or the cinders of Yew , in his body ; in his bowels with intolerable Colicks and Ulcers , in his natural parts with Worms , in his feet with Gout , in his nerves with Convulsions , 〈◊〉 of breathing ; and out of divers parts of his body issued out so impure and ulcerous a steam , that the loathsomness , pain and indignation made him once to snatch a knife with purpose to have killed himself , but that he was prevented by a Nephew of his that stood there in his attendance . 7. But as the flesh of Beasts grows callous by stripes and the pressures of the yoak ; so did the heart of Herod by the loads of Divine vengeance . God began his Hell here , and the pains of Hell never made any man less impious : for Herod perceiving that he must now die , * first put to death his son Antipater , under pretence that he would have poisoned him ; and that the last scene of his life might for pure malice and exalted spight out-do all the rest , because he believed the Jewish nation would rejoyce at his death , he assembled all the Nobles of the people , and put them in prison , giving in charge to his Sister Salome , that when he was expiring his last all the Nobility should be slain , that his death might be lamented with a perfect and universal sorrow . 8. But God , that brings to nought the counsels of wicked Princes , turned the design against the intendment of Herod ; for when he was dead , and could not call his Sister to account for disobeying his most bloudy and unrighteous commands , she released all the imprisoned and despairing Gentlemen , and made the day of her Brother's death a perfect Jubilee , a day of joy , such as was that when the Nation was delivered from the violence of Haman in the days of 〈◊〉 . 9. And all this while God had provided a Sanctuary for the Holy Child Jesus . For God seeing the secret purposes of bloud which Herod had , sent his Angel , who appeared to Joseph in a dream , saying , Arise and take the young Child and his Mother , and fly into Egypt , and be thou there until I bring thee word ; for Herod will seek the young Child to destroy him . Then he arose , and took the young Child and his Mother by night , and departed into Egypt . And they made their first abode in Hermopolis in the Countrey of Thebais , whither when they first arrived , the Child Jesus being by design or providence carried into a Temple , all the Statues of the Idol-gods fell down , like Dagon at the presence of the Ark , and suffered their timely and just dissolution and dishonour , according to the Prophecy of Isaiah , * Behold the Lord shall come into Egypt , and the idols of Egypt shall be moved at his presence . And in the Life of the Prophet Jeremy , written by Epiphanius , it is reported , that he told the Egyptian Priests , that then their Idols should be broken in pieces , when a Holy Virgin with her Child should enter into their Countrey : which Prophecy possibly might be the cause that the Egyptians did , besides their vanities , worship also an Infant in a manger , and a Virgin in her bed . 10. From Hermopolis to Maturea went these Holy Pilgrims in pursuance of their safety and provisions , where it was reported they dwelt in a garden of balsam , till Joseph being at the end of seven years ( as it is commonly believed ) ascertain'd by an Angel of the death of Herod , and commanded to return to the land of Israel , he was obedient to the heavenly Vision , and returned . But hearing that Archelaus did reign in the place of his Father , and knowing that the Cruelty and Ambition of Herod was 〈◊〉 or intail'd upon Archelaus , being also warned to turn aside into the parts of Galilee , which was of a distinct jurisdiction , governed indeed by one of Herod's sons , but not by Archelaus , thither he diverted , and there that Holy Family remained in the City of Nazareth , whence the Holy Child had the appellative of a Nazarene . Ad SECT . VI. Considerations upon the Death of the Innocents , and the Flight of the Holy JESVS into Egypt . 1. HErod having called the Wise men , and received information of their design , and the circumstances of the Child , pretended Religion too ; and desired them to bring him word when they had found the Babe , that he might come and worship him ; meaning to make a Sacrifice of him , to whom he should pay his Adoration ; and in stead of investing the young Prince with a Royal purple , he would have stained his swadling-bands with his bloud . It is ever dangerous when a wicked Prince pretends Religion , his design is then foulest by how much it needs to put on a fairer out-side : but it was an early policy in the world , and it concerned mens interests to seem Religious , when they thought that to be so was an abatement of great designs . When Jezabel designed the robbing and destroying Naboth , she sent to the Elders to proclaim a Fast ; for the external and visible remonstrances of Religion leave in the spirits of men a great reputation of the seeming person , and therefore they will not rush into a furious sentence against his actions , at least not judge them with prejudice against the man towards whom they are so fairly prepared , but do some violence to their own understanding , and either disbelieve their own Reason , or excuse the fact , or think it but an errour , or a less crime , or the incidencies of humanity ; or however , are so long in decreeing against him , whom they think to be religious , that the rumour is abated , or the stream of indignation is diverted by other laborious arts intervening before our zeal is kindled , and so the person is unjudged , or at least the design secured . 2. But in this , humane Policy was exceedingly infatuated : and though Herod had trusted his design to no keeper but himself , and had pretended fair , having Religion for the word , and called the Wise men privately , and intrusted them with no imployment but a civil request , an account of the success of their journey , which they had no reason or desire to conceal ; yet his heart was opened to the eye of Heaven , and the Sun was not more visible than his dark purpose was to God , and it succeeded accordingly : the Child was sent away , the Wise men warned not to return , Herod was mocked and enraged ; and so his crast became foolish and vain : and so are all counsels intended against God , or any thing of which he himself hath undertaken the protection . For although we understand not the reasons of security , because we see not that admirable concentring of infinite things in the Divine Providence , whereby God brings his purposes to act by ways unlook'd for , and sometimes contradictory ; yet the publick and perpetual experience of the world hath given continual demonstrations , that all evil counsels have come to nought ; that the succeeding of an impious design is no argument that the man is prosperous ; that the curse is then surest , when his fortune spreads the largest ; that the contradiction and impossibilities of deliverance to pious persons are but an opportunity and engagement for God to do wonders , and to glorifie his power and to exalt his mercy by the instances of miraculous or extraordinary events . And as the Afflictions happening to good men are alleviated by the support of God's good Spirit ; and enduring them here are but consignations to an honourable amends hereafter : so the succeeding Prosperities of fortunate impiety , when they meet with punishment in the next or in the third Age , or in the deletion of a people five Ages after , are the greatest arguments of God's Providence , who keeps wrath in store , and forgets not to do judgment for all them that are oppressed with wrong : It was laid up with God , and was perpetually in his eye , being the matter of a lasting , durable and unremitted anger . 3. But God had care of the Holy Child ; he sent his Angel to warn Joseph with the Babe and his Mother to fly into Egypt . Joseph and Mary instantly arise , and without inquiry how they shall live there , or when they shall return , or how be secured , or what accommodations they shall have in their Journey , at the same hour of the night begin the Pilgrimage with the chearfulness of Obedience , and the securities of Faith , and the confidence of Hope , and the joys of Love , knowing themselves to be recompensed for all the trouble they could endure , that they were instruments of the safety of the Holy Jesus , that they then were serving God , that they were encircled with the securities of the Divine Providence , and in these dispositions all places were alike ; for every region was a Paradise where they were in company with Jesus . And indeed that man wants many degrees of faith and prudence , who is solicitous for the support of his necessities when he is doing the commandment of God. If he commands thee to offer a Sacrifice , himself will provide a Lamb , or enable thee to find one ; and he would remove thee into a state of separation , where thy body needs no supplies of provision , if he meant thou shouldest serve him without provisions : He will certainly take away thy need , or satisfie it : he will feed thee himself , as he did the Israelites ; or take away thy hunger , as he did to Moses ; or send ravens to feed thee , as he did to Elias ; or make charitable people minister to thee , as the Widow to Elisha , or give thee his own portion , as he maintained the Levites ; or make thine enemies to pity thee , as the Assyrians did the captive Jews : For whatsoever the World hath , and whatsoever can be conveyed by wonder or by providence , all that is thy security for provisions , so long as thou doest the work of God. And remember that the assurance of Blessing and Health and Salvation is not made by doing what we list , or being where we desire , but by doing God's will , and being in the place of his appointment : we may be safe in Egypt , if we be there in obedience to God ; and we may perish among the Babes of Bethlehem , if we be there by our own election . 4. Joseph and Mary did not argue against the Angel's message , because they had a confidence of their charge , who with the breath of his mouth could have destroyed Herod , though he had been abetted with all the Legions marching under the Roman Eagles ; but they , like the two Cherubims about the Propitiatory , took the Child between them , and fled , giving way to the fury of Persecution , which possibly when the materials are withdrawn might expire , and die like fire , which else would rage for ever . Jesus fled , undertook a sad Journey , in which the roughness of the ways , his own tenderness , the youth of his Mother , the old age of his supposed Father , the smalness of their viaticum and accommodation for their voyage , the no-kindred they were to go to , hopeless of comsorts and exteriour supplies , were so many circumstances of Poverty , and lesser strokes of the Persecution ; things that himself did chuse to remonstrate the verity of his Nature , the infirmity of his Person , the humility of his spirit , the austerity of his undertaking , the burthen of his charge , and by which he did teach us the same vertues he then expressed , and also consign'd this permission to all his Disciples in future Ages , that they also may fly from their persecutors , when the case is so that their work is not done , that is , they may glorifie God with their lives more than with their death . And of this they are ascertained by the arguments of prudent account : For sometimes we are called to glorisie God by dying , and the interest of the Church and the Faith of many may be concerned in it ; then we must abide by it . In other cases it is true that Demosthenes said in apology for his own escaping from a lost field , A man that runs away may fight again . And S. Paul made use of a guard of Souldiers to rescue him from the treachery of the Jewish Rulers , and of a basket to escape from the Inquisition of the Governour of Damascus , and the Primitive Christians of Grotts and subterraneous retirements , and S. Athanasius of a fair Ladie 's House , and others of desarts and graves ; as knowing it was no shame to fly when their Master himself had fled , that his time and his work might be fulfilled ; and when it was , he then laid his life down . 5. It is hard to set down particular Rules that may indefinitely guide all persons in the stating of their own case ; because all things that depend upon circumstances are alterable unto infinite . But as God's glory and the good of the Church are the great considerations to be carried before us all the way , and in proportions to them we are to determine and judge our Questions ; so also our infirmities are allowable in the scrutiny : for I doubt not but God intended it a mercy and a compliance with humane weakness when he gave us this permission , as well as it was a design to secure the opportunities of his service and the consummation of his own work by us . And since our fears , and the incommodities of flight , and the sadness of exile , and the insecurities and inconveniences of a strange and new abode are part of the Persecution ; provided that God's glory be not certainly and apparently neglected , nor the Church evidently scandalized by our 〈◊〉 , all interpretations of the question in favour of our selves , and the declension of that part which may tempt us to apostasie , or hazard our confidence , and the chusing the lesser part of the Persecution , is not against the rule of Faith , and always hath in it less glory , but oftentimes more security . 6. But thus far Herod's Ambition transported him , even to resolutions of murther of the highest person , the most glorious and the most innocent upon earth ; and it represents that Passion to be the most troublesome and vexatious thing that can afflict the sons of men . Vertue hath not half so much trouble in it , it sleeps quietly without startings and affrighting fancies , it looks chearfully , smiles with much 〈◊〉 , and though it laughs not often , yet it is ever delightful in the apprehensions of some faculty ; it fears no man , nor no thing , nor is it discomposed , and hath no concernments in the great alterations of the World , and entertains Death like a Friend , and reckons the issues of it as the greatest of its hopes : but Ambition is full of distractions , it teems with stratagems , as Rebecca with strugling twins , and is swelled with expectation as with a tympany , and sleeps sometimes as the wind in a storm , still and quiet for a minute , that it may burst out into an impetuous blast till the cordage of his heart-strings crack ; fears when none is 〈◊〉 , and prevents things which never had intention , and falls under the inevitability of such accidents which either could not be foreseen , or not prevented . It is an infinite labour to make a man's self miserable , and the utmost acquist is so goodly a purchase , that he makes his days full of sorrow to enjoy the troubles of a three years reign ; for Herod lived but three years , or five at the most , after the flight of Jesus into Egypt . And therefore there is no greater unreasonableness in the world than in the designs of Ambition : for it makes the present certainly miserable , unsatisfied , troublesome and discontent , for the uncertain acquist of an honour which nothing can secure ; and besides a thousand possibilities of miscarrying , it relies upon no greater certainty than our life , and when we are dead , all the world sees who was the fool . But it is a strange caitiveness and baseness of disposition of men so furiously and unsatiably to run after perishing and uncertain interests , in defiance of all the Reason and Religion of the world ; and yet to have no appetite to such excellencies which satisfie Reason , and content the spirit , and create great hopes , and ennoble our expectation , and are advantages to Communities of men and publick Societies , and which all wise men teach , and all Religion commands . 7. And it is not amiss to observe how Herod vexed himself extremely upon a mistake . The Child Jesus was born a King , but it was a King of all the World , not confined within the limits of a Province , like the weaker beauties of a Torch to shine in one room , but , like the Sun , his Empire was over all the World ; and if Herod would have become but his Tributary , and paid him the acknowledgments of his Lord , he should have had better conditions than under Caesar , and yet have been as absolute in his own Jewry as he was before : His Kingdom was not of this World , and he that gives heavenly Kingdoms to all his servants , would not have stooped to have taken up Herod's petty Coronet . But as it is a very vanity which Ambition seeks , so it is a shadow that disturbs and discomposes all its motions and apprehensions . 8. And the same mistake caused calamities to descend upon the Church , for some of the Persecutions commenced upon pretence Christianity was an enemy to Government : But the pretence was infinitely unreasonable , and therefore had the fate of senseless allegations , it disbanded presently ; for no external accident did so incorporate the excellency of Christ's Religion into the hearts of men , as the innocency of the men , their inoffensive deportment , the modesty of their designs , their great humility and obedience , a life expresly in enmity and contestation against secular Ambition . And it is to be feared that the mingling humane interests with Religion will deface the image Christ hath stamped upon it . Certain it is , the metall is much abated by so impure allay , while the Christian Prince serves his end of Ambition , and bears arms upon his neighbour's Countrey for the service of Religion , making Christ's Kingdom to invade Herod's rights : and in the state Ecclesiastical secular interests have so deep a portion , that there are snares laid to tempt a Persecution , and men are invited to Sacrilege , while the Revenues of a Church are a fair fortune for a Prince . I make no scruple to find fault with Painters that picture the poor Saints with rich garments ; for though they deserved better , yet they had but poor ones : and some have been tempted to cheat the Saint , not out of ill will to his Sanctity , but love to his Shrine , and to the beauty of the cloaths , with which some imprudent persons have of old time dressed their Images . So it is in the fate of the Church , Persecution and the robes of Christ were her portion and her cloathing , and when she is dressed up in gawdy fortunes , it is no more than she deserves , but yet sometimes it is occasion that the Devil cheats her of her Holiness , and the men of the world sacrilegiously cheat her of her Riches : and then when God hath reduced her to that Poverty he first promised and intended to her , the Persecution ceases , and Sanctity returns , and God curses the Sacrilege , and stirs up mens minds to religious Donatives ; and all is well till she grows rich again . And if it be dangerous in any man to be rich , and discomposes his steps in his journey to Eternity ; it is not then so proportionable to the analogy of Christ's Poverty and the inheritance of the Church , to be sedulous in acquiring great Temporalties , and putting Princes in jealousie , and States into care for securities , lest all the Temporal should run into Ecclesiastical possession . 9. If the Church have by the active Piety of a credulous , a pious and less-observant Age , been endowed with great Possessions , she hath rules enough , and poor enough , and necessities enough to dispend what she hath with advantages to Religion : but then all she gets by it is , the trouble of an unthankful , a suspected and unsatisfying dispensation ; and the Church is made by evil persons a Scene of ambition and stratagem ; and to get a German Bishoprick is to be a Prince ; and to defend with niceness and Suits of Law every Custom or lesser Rite , even to the breach of Charity and the scandal of Religion , is called a Duty : and every single person is bound to forgive injuries , and to quit his right rather than his Charity ; but if it is not a duty in the Church also , in them whose life should be excellent to the degree of Example , I would fain know if there be not greater care taken to secure the Ecclesiastical Revenue , than the publick Charity and the honour of Religion in the strict Piety of the Clergy ; for as the not ingaging in Suits may occasion bold people to wrong the Church , so the necessity of ingaging is occasion of losing Charity and of great Scandal . I find not fault with a free Revenue of the Church ; it is in some sense necessary to Governours , and to preserve the Consequents of their Authority ; but I represent that such things are occasion of much mischief to the Church , and less Holiness , and in all cases respect should be had to the design of Christianity , to the Prophecies of Jesus , to the promised lot of the Church , to the dangers of Riches , to the excellencies and advantages and rewards of Poverty ; and if the Church have enough to perform all her duties and obligations chearfully , let her of all Societies be soonest content . If she have plenty , let her use it temperately and charitably ; if she have not , let her not be querulous and troublesome . But however it would be thought upon , that though in judging the quantum of the Church's portion the World thinks every thing too much , yet we must be careful we do not judge every thing too little ; and if our fortune be safe between envy and contempt , it is much mercy . If it be despicable , it is safe for Ecclesiasticks , though it may be accidentally inconvenient or less profitable to others ; but if it be great , publick experience hath made remonstrance that it mingles with the world , and durties those fingers which are instrumental in Consecration and the more solemn Rites of Christianity . 10. Jesus fled from the Persecution ; as he did not stand it out , so he did not stand out against it ; he was careful to transmit no precedent or encouragement of resisting tyrannous Princes , when they offer violence to Religion and our lives : He would not stand disputing for privileges , nor calling in Auxiliaries from the Lord of Hosts , who could have spared him many Legions of Angels , every single Spirit being able to have defeated all Herod's power ; but he knew it was a hard lesson to learn Patience , and all the excuses in the world would be sought out to discourage such a Doctrine by which we are taught to die , or lose all we have , or suffer inconveniences at the will of a Tyrant : we need no authentick examples , much less Doctrines , to invite men to War , from which we see Christian Princes cannot be restrained with the engagements and peaceful Theorems of an excellent and a holy Religion , nor Subjects kept from Rebelling by the interests of all Religions in the world , nor by the necessities and reasonableness of Obedience , nor the indearments of all publick Societies of men ; one word or an intimation from Christ would have sounded an alarm , and put us into postures of defence , when all Christ's excellent Sermons and rare exemplar actions cannot tie our hands . But it is strange now , that of all men in the World Christians should be such fighting people , or that Christian Subjects should lift up a thought against a Christian Prince , when they had no intimation of encouragement from their Master , but many from him to endear Obedience , and Humility , and Patience , and Charity ; and these four make up the whole analogy , and represent the chief design and meaning of Christianity in its moral constitution . 11. But Jesus , when himself was safe , could also have secured the poor Babes of Bethlehem , with thousands of diversions and avocations of Herod's purposes , or by discovering his own Escape in some safe manner not unknown to the Divine wisedom ; but yet it did not so please God. He is Lord of his Creatures , and hath absolute dominion over our lives , and he had an end of Glory to serve upon these Babes , and an end of Justice upon Herod : and to the Children he made such compensation , that they had no reason to complain that they were so soon made Stars , when they shined in their little Orbs and participations of Eternity : for so the sense of the Church hath been , that they having dyed the death of Martyrs , though incapable of making the choice , God supplied the defects of their will by his own entertainment of the thing ; that as the misery and their death , so also their glorification might have the same Author in the same manner of causality , even by a peremptory and unconditioned determination in these particulars . This sense is pious and nothing unreasonable , considering that all circumstances of the thing make the case particular ; but the immature death of other Infants is a sadder story : for though I have no warrant or thought that it is ill with them after death , and in what manner or degree of well-being it is there is no revelation ; yet I am not of opinion , that the securing of so low a condition as theirs in all reason is like to be , will make recompence , or is an equal blessing with the possibilities of such an Eternity as is proposed to them who in the use of Reason and a holy life glorifie God with a free Obedience ; and if it were otherwise , it were no blessing to live till the use of Reason , and Fools and Babes were in the best , because in the securest , condition , and certain expectation of equal glories . 12. As soon as Herod was dead , ( for the Divine Vengeance waited his own time for his arrest ) the Angel presently brought Joseph word . The holy Family was full of content and indifferency , not solicitous for return , not distrustful of the Divine Providence , full of poverty , and sanctity , and content , waiting God's time , at the return of which God delayed not to recall them from Exile ; out of Egypt he called his Son , and directed Joseph's fear and course , that he should divert to a place in the jurisdiction of Philip , where the Heir of Herod's Cruelty , Archelaus , had nothing to do . And this very series of Providence and care God expresses to all his sons by adoption ; and will determine the time , and set bounds to every Persecution , and punish the instruments , and ease our pains , and refresh our sorrows , and give quietness to our fears , and deliverance from our troubles , and sanctifie it all , and give a Crown at last , and all in his good time , if we wait the coming of the Angel , and in the mean time do our duty with care , and sustain our temporals with indifferency : and in all our troubles and displeasing accidents we may call to mind , that God by his holy and most reasonable Providence hath so ordered it , that the spiritual advantages we may receive from the holy use of such incommodities are of great recompence and interest , and that in such accidents the Holy Jesus , having gone before us in precedent , does go along with us by love and fair assistences ; and that makes the present condition infinitely more eligible than the greatest splendour of secular fortune . The PRAYER . O Blessed and Eternal God , who didst suffer thy Holy Son to fly from the violence of an enraged Prince , and didst chuse to defend him in the ways of his infirmity by hiding himself , and a voluntary exile ; be thou a defence to all thy faithful people when-ever Persecution arises against them , send them the ministery of Angels to direct them into ways of security , and let thy holy Spirit guide them in the paths of Sanctity , and let thy Providence continue in custody over their persons till the times of refreshment and the day of Redemption shall return . Give , O Lord , to thy whole Church Sanctity and Zeal , and the confidences of a holy Faith , boldness of confession , Humility , content , and resignation of spirit , generous contempt of the World , and unmingled desires of thy glory and the edification of thy Elect ; that no secular interests disturb her duty , or discompose her charity , or depress her hopes , or in any unequal degree possess her affections and pollute her spirit : but preserve her from the snares of the World and the Devil , from the rapine and greedy desires of Sacrilegious persons ; and in all conditions , whether of affluence or want , may she still promote the interests of Religion : that when plenteousness is within her palaces , and peace in her walls , that condition may then be best for her ; and when she is made as naked as Jesus to his Passion , then Poverty may be best for her : that in all estates she may glorifie thee , and in all accidents and changes thou mayest sanctifie and bless her , and at last bring her to the eternal riches and abundances of glory , where no Persecution shall disturb her rest . Grant this for sweet Jesus sake , who suffered exile and hard journeys , and all the inconveniences of a friendless person , in a strange Province ; to whom with thee and the eternal Spirit be glory for ever , and blessing in all generations of the World , and for ever and ever . Amen . SECT . VII . Of the younger years of JESVS , and his Disputation with the Doctors in the Temple . The House of Prayer . It is written , My house shall be called of all Nations , the house of prayer . Mark. 11. 17. If they return , confess thy name , and pray , and make supplication before thee in this House : Then hear thou in heaven , and forgive . 2. Chron 6. 24. 26. IESUS disputing with the Doctors S. LUKE . 2. 46. 47. They found him in the Temple , sitting in the midst of the Doctors both hearing them and asking them questions . And all that heard him were astonished at his understanding & answers . 1. FRom the return of this holy Family to Judaea , and their habitation in Nazareth , till the blessed Child Jesus was twelve years of age , we have nothing transmitted to us out of any authentick Record , but that they went to Jerusalem every year at the Feast of the Passover . And when Jesus was twelve years old , and was in the Holy City attending upon the Paschal Rites and solemn Sacrifices of the Law , his Parents , having fulfilled their days of Festivity , went homeward , supposing the Child had been in the Caravan among his friends , and so they erred for the space of a whole day's journey ; and when they sought him , and found him not , they returned to Jerusalem full of fears and sorrow . 2. No fancy can imagine the doubts , the apprehensions , the possibilities of mischief , and the tremblings of heart which the Holy Virgin-Mother felt thronging about her fancy and understanding , but such a person who hath been tempted to the danger of a violent fear and transportation , by apprehension of the loss of a hope greater than a Miracle ; her discourses with her self could have nothing of distrust , but much of sadness and wonder , and the indetermination of her thoughts was a trouble great as the passion of her love : Possibly an Angel might have carried him she knew not whither ; or it may be the son of Herod had gotten the prey , which his cruel Father missed ; or he was sick , or detained out of curiosity and wonder , or any thing but what was right . And by this time she was come to Jerusalem , and having spent three days in her sad and holy pursuit of her lost jewel , despairing of the prosperous event of any humane diligence , as in all other cases she had accustomed , she made her address to God , and entring into the Temple to pray , God , that knew her desires , prevented her with the blessings of goodness , and there her sorrow was changed into joy and wonder ; for there she found her Holy Son sitting in the midst of the Doctors , both hearing them and asking them questions . 3. And when they saw him , they were amazed , and so were all that heard him , at his understanding and answers ; beyond his education , beyond his experience , beyond his years , and even beyond the common spirits of the best 〈◊〉 〈◊〉 up to the height of a Prophet , with the clearness of an Angel , and the infallibility of inspiration : for here it was verified in the highest and most literal signification , that out of the 〈◊〉 of babes God had ordained strength ; but this was the strength of 〈◊〉 , and science of the highest Mysteries of Religion and secret Philosophy . 4. Glad were the Parents of the Child to find him illustrated with a Miracle , concerning which when he had given them such an account which they understood not , but yet Mary laid up in her heart , as that this was part of his imployment and his Father's business , he returned with them to Nazareth , and was subject to his Parents ; where he lived in all Holiness and Humility , shewing great signs of Wisdom , indearing himself to all that beheld his conversation , did nothing less than might become the great expectation which his miraculous Birth had created of him ; for he increased in 〈◊〉 and stature , and favour with God and Man , still growing in proportion to his great beginnings to a miraculous excellency of Grace , sweetness of demeanour , and excellency of understanding . 5. They that love to serve God in hard questions , use to dispute whether Christ did truly or in appearance only increase in Wisdom . For being personally united to the Word , and being the eternal Wisdom of the Father , it seemed to them that a plenitude of Wisdom was as natural to the whole Person , as to the Divine Nature . But others , fixing their belief upon the words of the story , which equally affirms Christ as properly to have increased in favour with God as with Man , in wisdom as in stature , they apprehend no inconvenience in affirming it to belong to the verity of Humane Nature to have degrees of Understanding as well as of other perfections : and although the Humanity of Christ made up the same Person with the Divinity , yet they think the Divinity still to be free , even in those communications which were imparted to his inferiour Nature , and the Godhead might as well suspend the emanation of all the treasures of Wisdom upon the Humanity for a time , as he did the Beatifical Vision , which most certainly was not imparted in the interval of his sad and dolorous Passion . But whether it were truly or in appearance , in habit or in exercise of act , by increase of notion or experience , it is certain the promotions of the Holy Child were great , admirable , and as full of wonder as of Sanctity , and sufficient to entertain the hopes and expectations of Israel with preparations and dispositions , as to satisfie their wonder for the present , so to accept him at the time of his publication , they having no reason to be scandalized at the smalness , improbability , and indifferency of his first beginnings . 6. But the Holy Child had also an imployment which he undertook in obedience to his supposed Father , for exercise and example of Humility , and for the support of that holy Family which was dear in the eyes of God , but not very splendid by the opulency of a free and indulgent fortune . He wrought in the trade of a Carpenter , and when Joseph died , which happened before the Manifestation of Jesus unto Israel , he wrought alone , and was no more called the Carpenter's son , but the Carpenter himself . Is not this the Carpenter , the son of Mary ? said his offended Countrymen . And in this condition the Blessed Jesus did abide till he was thirty years old ; for he that came to fulfil the Law , would not suffer one tittle of it to pass unaccomplished ; for by the Law of the Nation and custom of the Religion no Priest was to officiate , or Prophet was to preach , before he was thirty years of age . Ad SECT . VII . Considerations upon the Disputation of JESVS with the Doctors in the Temple . 1. JOseph and Mary , being returned unto Nazareth , were sedulous to enjoy the priviledges of their Countrey , the opportunities of Religion , the publick address to God , in the Rites of Festivals and Solemnities of the Temple : they had been long grieved with the impurities and Idol-rites which they with sorrow had observed to be done in Egypt ; and being deprived of the blessings of those holy Societies and imployments they used to enjoy in Palestine , at their return came to the offices of their Religion with appetites of fire , and keen as the evening Wolf ; and all the joys which they should have received in respersion and distinct emanations , if they had kept their Anniversaries at Jerusalem , all that united they received in the duplication of their joys at their return , and in the fulfilling themselves with the resection and holy Viands of Religion . For so God uses to satisfie the longings of holy people , when a Persecution has shut up the beautiful gates of the Temple , or denied to them opportunities of access : although God hears the Prayers they make with their windows towards Jerusalem , with their hearts opened with desires of the publick communions , and sends them a Prophet with a private meal , as Habakkuk came to Daniel ; yet he fills their hearts when the year of Jubilee returns , and the people sing In convertendo , the Song of joy for their redemption . For as of all sorrows the deprivations and eclipses of Religion are the saddest , and of the worst and most inconvenient consequence ; so in proportion are the joys of spiritual plenty and religious returns , the Communion of Saints being like the Primitive Corban , a 〈◊〉 to feed all the needs of the Church , or like a Taper joyned to a Torch , it self is kindled , and increases the other's flames . 2. They failed not to go to Jerusalem : for all those holy prayers and ravishments of love , those excellent meditations and entercourses with God , their private readings and discourses , were but entertainments and satisfaction of their necessities , they lived with them during their retirements ; but it was a Feast when they went to Jerusalem , and the freer and more indulgent resection of the Spirit ; for in publick Solemnities God opens his treasures , and pours out his grace more abundantly . Private Devotions and secret Offices of Religion are like refreshing of a Garden with the distilling and petty drops of a Water-pot ; but addresses to the Temple , and serving God in the publick communion of Saints , is like rain from Heaven , where the Offices are described by a publick spirit , heightned by the greater portions of assistance , and receive advantages by the adunations and symbols of Charity , and increment by their distinct title to Promises appropriate even to their assembling , and mutual support , by the piety of Example , by the communication of Counsels , by the awfulness of publick Observation , and the engagements of holy Customs . For Religion is a publick vertue , it is the ligature of Souls , and the great instrument of the conservation of Bodies politick , and is united in a common object , the God of all the World , and is managed by publick ministeries , by Sacrifice , Adoration , and Prayer , in which with variety of circumstances indeed , but with infinite consent and union of design , all the sons of Adam are taught to worship God ; and it is a publication of God's honour , its very purpose being to declare to all the World how great things God hath done for us , whether in publick Donatives or private Missives ; so that the very design , temper and constitution of Religion is to be a publick address to God : and although God is present in Closets , and there also distills his blessings in small rain ; yet to the Societies of Religion and publication of Worship as we are invited by the great blessings and advantages of Communion , so also we are in some proportions more straitly limited by the analogy and exigence of the Duty . It is a Persecution when we are forced from publick Worshippings ; no man can hinder our private addresses to God , every man can build a Chappel in his breast , and himself be the Priest , and his heart the Sacrifice , and every foot of glebe he treads on be the Altar ; and this no Tyrant can prevent . If then there can be Persecution in the offices of Religion , it is the prohibition of publick profession and Communions , and therefore he that denies to himself the opportunities of publick rites and conventions , is his own Persecutor . 3. But when Jesus was twelve years old , and his Parents had finished their Offices , and returned filled with the pleasures of Religion , they missed the Child , and sought him amongst their kindred , but there they found him not ; for whoever seeks Jesus must seek him in the Offices of Religion , in the Temple , not amongst the engagements and pursuit of worldly interests : I forgat also mine own Father's house , said 〈◊〉 , the Father of this Holy Child ; and so must we , when we run in an enquiry after the Son of David . But our relinquishing must not be a dereliction of duty , but of engagement ; our affections toward kindred must always be with charity , and according to the endearments of our relation , but without immersion , and such adherencies as either contradict or lessen our duty towards God. 4. It was a sad effect of their pious journey to lose the joy of their Family , and the hopes of all the World : but it often happens that after spiritual imployments God seems to absent himself , and withdraw the sensible effects of his presence , that we may seek him with the same diligence and care and holy fears with which the Holy Virgin-Mother sought the Blessed Jesus . And it is a design of great mercy in God to take off the light from the eyes of a holy person , that he may not be abused with complacencies and too confident opinions and reflexions upon his fair performances . For we usually judge of the well or ill of our Devotions and services by what we feel ; and we think God rewards every thing in the present , and by proportion to our own expectations ; and if we feel a present rejoycing of Spirit , all is well with us , the smoak of the Sacrifice ascended right in a holy Cloud : but if we feel nothing of comfort , then we count it a prodigy and ominous , and we suspect our selves , ( and most commonly we have reason . ) Such irradiations of chearfulness are always welcom , but it is not always anger that takes them away : the Cloud removed from before the camp of Israel , and stood before the host of Pharaoh ; but this was a design of ruine to the Egyptians , and of security to Israel : and if those bright Angels that go with us to direct our journeys , remove out of our sight and stand behind us , it is not always an argument that the anger of the Lord is gone out against us ; but such decays of sense and clouds of spirit are excellent conservators of Humility , and restrain those intemperances and vainer thoughts which we are prompted to in the gayety of our spirits . 5. But we often give God cause to remove and for a while to absent himself , and his doing of it sometimes upon the just provocations of our demerits makes us at other times with good reason to suspect our selves even in our best actions . But sometimes we are vain , or remiss , or pride invades us in the darkness and incuriousness of our spirits , and we have a secret sin which God would have us to enquire after ; and when we suspect every thing , and condemn our selves with strictest and most angry sentence , then , it may be , God will with a ray of light break through the cloud ; if not , it is nothing the worse for us : for although the visible remonstrance and face of things in all the absences and withdrawings of Jesus be the same , yet if a sin be the cause of it , the withdrawing is a taking away his Favour and his love ; but if God does it to secure thy Piety , and to enflame thy desires , or to prevent a crime , then he withdraws a Gift only , nothing of his Love , and yet the darkness of the spirit and sadness seem equal . It is hard in these cases to discover the cause , as it is nice to judge the condition of the effect ; and therefore it is prudent to ascertain our condition by improving our care and our Religion ; and in all accidents to make no judgment concerning God's Favour by what we feel , but by what we do . 6. When the Holy Virgin with much Religion and sadness had sought her joy , at last she found him disputing among the Doctors , hearing them , and asking them questions ; and besides that he now first opened a fontinel , and there sprang out an excellent rivulet from his abyss of Wisdom , he consigned this Truth to his Disciples , That they who mean to be Doctors and teach others , must in their first accesses and degrees of discipline learn of those whom God and publick Order hath set over us in the Mysteries of Religion . The PRAYER . BLessed and most Holy Jesus , Fountain of Grace and comfort , Treasure of Wisdom and spiritual emanations , be pleased to abide with me for ever by the inhabitation of thy interiour assistances and refreshments ; and give me a corresponding love , acceptable and unstained purity , care and watchfulness over my ways , that I may never , by provoking thee to anger , cause thee to remove thy dwelling , or draw a cloud before thy holy face : but if thou art pleased upon a design of charity or trial to cover my eyes , that I may not behold the bright rays of thy Favour , nor be refreshed with spiritual comforts ; let thy Love support my spirit by ways insensible , and in all my needs give me such a portion as may be instrumental and incentive to performance of my duty ; and in all accidents let me continue to seek thee by Prayers , and Humiliation , and frequent desires , and the strictness of a Holy life ; that I may follow thy example , pursue thy foot-steps , be supported by thy strength , guided by thy hand , enlightned by thy favour , and may at last after a persevering holiness and an unwearied industry dwell with thee in the Regions of Light and eternal glory , where there shall be no fears of parting from the habitations of Felicity , and the union and fruition of thy Presence , O Blessed and most Holy Jesus . Amen . SECT . VIII . Of the Preaching of John the Baptist , preparative to the Manifestation of JESVS . ELIAS Luke : 1 : 17. And he shall goe before him in the spirit and power of Elias . S t IOHN the Baptist Luk : 1 : 15 And as the people were in expectation . ve : 16 Iohn answered saying unto them all , I indeed baptize you with water but one mightier then I cometh y e latchet of whose shooes I am not worthy to unloose he shall baptize you with y e Holy Ghost and with fire WHen Herod had drunk so great a draught of bloud at Bethlehem , and sought for more from the Hill-country , Elizabeth carried her Son into the Wilderness , there in the desert places and recesses to hide him from the fury of that Beast , where she attended him with as much care and tenderness as the affections and fears of a Mother could express in the permission of those fruitless Solitudes . The Child was about eighteen months old when he first sled to Sanctuary ; but after forty days his Mother died , and his Father Zachary at the time of his ministration , which happened about this time , was killed in the Court of the Temple ; so that the Child was exposed to all the dangers and infelicities of an Orphan , in a place of solitariness and discomfort , in a time when a bloudy King endeavoured his destruction . But when his Father and Mother were taken from him , the Lord took him up . For , according to the tradition of the Greeks , God deputed an Angel to be his nourisher and Guardian , as he had formerly done to * Ishmael who dwelt in the Wilderness , and to Elias when he fled from the rage of Ahab ; so to this Child , who came in the spirit of Elias , to make demonstration that there can be no want where God undertakes the care and provision . 2. The entertainment that S. John's Proveditóre the Angel gave him was such as the Wilderness did afford , and such as might dispose him to a life of Austerity ; for there he continued spending his time in Meditations , Contemplation , Prayer , Affections and Colloquies with God , eating Flies and wild Honey , not clothed in soft , but a hairy garment , and a leathern girdle , till he was thirty years of age . And then , being the fifteenth year of Tiberius , Pontius Pilate being Governour of Judaea , the Word of God came unto John in the Wilderness . And he came into all the countrey about Jordan , preaching and baptizing . 3. This John , according to the Prophecies of him and designation of his person by the Holy Ghost , was the fore-runner of Christ , sent to dispose the people for his entertainment , and prepare his ways ; and therefore it was necessary his person should be so extraordinary and full of Sanctity , and so clarified by great concurrences and wonder in the circumstances of his life , as might gain credit and reputation to the testimony he was to give concerning his LORD the Saviour of the World. And so it happened . 4. For as the Baptist , while he was in the Wilderness , became the pattern of solitary and contemplative life , a School of Vertue , and Example of Sanctity and singular Austerity ; so at his emigration from the places of his Retirement he seemed , what indeed he was , a rare and excellent Personage : and the Wonders which were great at his Birth , the prediction of his Conception by an Angel , which never had before happened but in the persons of Isaac and Sampson , the contempt of the world which he bore about him , his mortified countenance and deportment , his austere and eremitical life , his vehement spirit and excellent zeal in Preaching , created so great opinions of him among the people , that all held him for a Prophet in his Office , for a heavenly person in his own particular , and a rare example of Sanctity and holy life to all others : and all this being made solemn and ceremonious by his Baptism , he prevailed so , that he made excellent and apt preparations for the LORD 's appearing ; for there went out to him Jerusalem , and all Judaea , and all the regions round about Jordan , and were baptized of him , confessing their sins . 5. The Baptist having by so heavenly means won upon the affections of all men , his Sermons and his testimony concerning Christ were the more likely to be prevalent and accepted ; and the summ of them was Repentance and dereliction of sins , and bringing forth the fruits of good life ; in the promoting of which Doctrine he was a severe reprehender of the Pharisees and Sadducees , he exhorted the people to works of mercy , the Publicans to do justice and to decline oppression , the Souldiers to abstain from plundering , and doing violence or rapine : and publishing that he was not the CHRIST , that he only baptized with water , but the Messias should baptize with the holy Ghost and with fire ; he finally denounced judgment and great severities to all the World of impenitents , even abscission and fire unquenchable . And from this time forward , viz. From the days of John the Baptist , the Kingdom of Heaven suffered violence , and the violent take it by force . For now the Gospel began to dawn , and John was like the Morning-star , or the blushings springing from the windows of the East , foretelling the approach of the Sun of Righteousness : and as S. John Baptist laid the first rough , hard and unhewen stone of this building in Mortification , Self denial and doing violence to our natural affections ; so it was continued by the Master-builder himself , who propounded the glories of the Crown of the heavenly Kingdom to them only who should climb the Cross to reach it . Now it was that Multitudes should throng and croud to enter in at the strait gate , and press into the Kingdom ; and the younger brothers should snatch the inheritance from the elder , the unlikely from the more likely , the Gentiles from the Jews , the strangers from the natives , the Publicans and Harlots from the Scribes and Pharisees , who , like violent persons , shall by their importunity , obedience , watchfulness and diligence snatch the Kingdom from them to whom it was first offered ; and Jacob shall be loved , and Esau rejected . Ad SECT . VIII . Considerations upon the Preaching of John the Baptist. 1. FRom the Disputation of Jesus with the Doctors to the time of his Manifestation to Israel , which was eighteen years , the Holy Child dwelt in Nazareth in great obedience to his Parents , in exemplar Modesty , singular Humility , working with his hands in his supposed Father's trade , for the support of his own and his Mother's necessities , and that he might bear the Curse of Adam , that in the sweat of his brows he should eat his bread : all the while he increased in favour with God and man , sending forth excellent testimonies of a rare Spirit and a wise Understanding in the temperate instances of such a conversation to which his Humility and great Obedience had engaged him . But all this while the stream ran under ground : and though little bublings were discerned in all the course , and all the way men looked upon him as upon an excellent person , diligent in his calling , wise and humble , temperate and just , pious and rarely temper'd ; yet at the manifestation of John the Baptist he brake forth like the stream from the bowels of the earth , or the Sun from a cloud , and gave us a precedent that we should not shew our lights to minister to vanity , but then only when God , and publick order , and just dispositions of men call for a manifestation : and yet the Ages of men have been so forward in prophetical Ministeries , and to undertake Ecclesiastical imployment , that the viciousness and indiscretions and scandals the Church of God feels as great burthens upon the tenderness of her spirit , are in great part owing to the neglect of this instance of the Prudence and Modesty of the Holy Jesus . 2. But now the time appointed was come , the Baptist comes forth upon the Theatre of Palestine , a fore-runner of the Office and publication of Jesus , and by the great reputation of his Sanctity prevailed upon the affections and judgment of the people , who with much case believed his Doctrine , when they had reason to approve his Life ; for the good Example of the Preacher is always the most prevailing Homily , his Life is his best Sermon . He that will raise affections in his Auditory must affect their eyes ; for we seldom see the people weep if the Orator laughs loud and loosely ; and there is no reason to think that his discourse should work more with me than himself . If his arguments be fair and specious , I shall think them fallacies , while they have not faith with him ; and what necessity for me to be temperate , when he that tells me so sees no such need , but hopes to go to Heaven without it ? or if the duty be necessary , I shall learn the definition of Temperance , and the latitudes of my permission , and the bounds of lawful and unlawful , by the exposition of his practice ; if he binds a burthen upon my shoulders , it is but reason I should look for him to bear his portion too . Good works convince more than Miracles ; and the power of ejecting Devils is not so great probation that Christian Religion came from God , as is the holiness of the Doctrine , and its efficacy and productions upon the hearty Professors of the Institution . S. Pachomius , when he wore the military girdle under Constantine the Emperor , came to a City of Christians , who having heard that the Army in which he then marched was almost starved for want of necessary provisions , of their own charity relieved them speedily and freely . He wondring at their so free and chearful dispensation , inquired what kind of people these were whom he saw so bountiful . It was answered they were Christians , whose Profession it is to hurt no man , and to do good to every man. The pleased Souldier was convinced of the excellency of that Religion which brought forth men so good and so pious , and loved the Mother for the Children's sake , threw away his girdle , and became Christian , and Religious , and a Saint . And it was Tertullian's great argument in behalf of Christians , See how they love one another , how every man is ready to die for his brother : it was a living argument and a sensible demonstration of the purity of the Fountain , from whence such lympid waters did derive . But so John the Baptist made himself a fit instrument of preparation , and so must all the Christian Clergy be fitted for the dissemination of the Gospel of Jesus . 3. The Baptist had till this time , that is , about thirty years , lived in the Wilderness under the Discipline of the Holy Ghost , under the tuition of Angels , in conversation with God , in great mortification and disaffections to the World , his garments rugged and uneasie , his meat plain , necessary , and without variety , his imployment prayers and devotion , his company wilde beasts , in ordinary , in extraordinary , messengers from Heaven ; and all this not undertaken of necessity to subdue a bold lust , or to punish a loud crime , but to become more holy and pure from the lesser stains and insinuations of too free infirmities , and to prepare himself for the great ministery of serving the Holy Jesus in his Publication . Thirty years he lived in great austerity ; and it was a rare Patience and exemplar Mortification : we use not to be so pertinacious in any pious resolutions , but our purposes disband upon the sense of the first violence ; we are free and confident of resolving to fast when our * bellies are full , but when we are called upon by the first necessities of nature , our zeal is cool , and dissoluble into air upon the first temptation ; and we are not upheld in the violences of a short Austerity without faintings and repentances to be repented of , and enquirings after the vow is past , and searching for excuses and desires to reconcile our nature and our Conscience ; unless our necessity be great , and our sin clamorous , and our Conscience loaden , and no peace to be had without it : and it is well if upon any reasonable grounds we can be brought to suffer contradictions of nature , for the advantages of Grace . But it would be remembred , that the Baptist did more upon a less necessity ; and possibly the greatness of the example may entice us on a little farther than the customs of the World or our own indevotions would engage us . 4. But after the expiration of a definite time John came forth from his Solitude , and served God in Societies . He served God and the content of his own spirit by his conversing with Angels and Dialogues with God , so long as he was in the Wilderness , and it might be some trouble to him to mingle with the impurities of Men , amongst whom he was sure to observe such recesses from perfection , such violation of all things sacred , so great despite done to all ministeries of Religion , that to him who had no experience or neighbourhood of actions criminal , it must needs be to his sublim'd and clarified spirit more punitive and affictive than his hairen shirt and his ascetick diet was to his body ; but now himself , that tried both , was best able to judge which state of life was of greatest advantage and perfection . 5. In his Solitude he did breath more pure inspiration , Heaven was more open , God was more familiar and frequent in his visitations . In the Wilderness his company was Angels , his imployment Meditations and Prayer , his Temptations simple and from within , from the impotent and lesser rebellions of a mortified body , his occasions of sin as few as his examples , his condition such , that if his Soul were at all busie , his life could not easily be other than the life of Angels ; for his work and recreation , and his visits , and his retirements , could be nothing but the variety and differing circumstances of his Piety : his inclinations to Society made it necessary for him to repeat his addresses to God ; for his being a sociable Creature , and yet in solitude , made that his conversing with God , and being partaker of Divine communications , should be the satisfaction of his natural desires , and the supply of his singularity and retirement ; the discomforts of which made it natural for him to seck out for some refreshment , and therefore to go to Heaven for it , he having rejected the solaces of the World already . And all this besides the innocencies of his * silence , which is very great , and to be judged of in proportion to the infinite extravagancies of our language , there being no greater ‖ perfection here to be expected than not to offend in our tongue . It was solitude and retirement in which Jesus kept his Vigils , the Desart places heard him pray , in a privacy he was born , in the 〈◊〉 〈◊〉 he fed his thousands , upon a Mountain apart he was transfigured , upon a Mountain he died , and from a Mountain he 〈◊〉 to his Father ; in which Retirements his Devotion certainly did receive the advantage of convenient circumstances , and himself in such dispositions twice had the opportunities of Glory . 6. And yet after all these Excellencies the Spirit of God called the Baptist forth to a more excellent Ministery : for in Solitude pious persons might go to Heaven by the way of Prayers and Devotion , but in Society they might go to Heaven by the way of Mercy and Charity and dispensations to others . In Solitude there are fewer occasions of Vices , but there is also the exercise of fewer Vertues ; and the Temptations , though they be not from many Objects , yet are in some Circumstances more dangerous , not only because the worst of evils , spiritual Pride , does seldom miss to creep upon those goodly Oaks , like Ivy , and suck their heart out , and a great Mortifier without some complacencies in himself , or affectations or opinions , or something of singularity , is almost as unusual as virgin-purity and unstained thoughts in the Bordelli , ( S. Hierom had tried it and found it so by experience , and he it was that said so ; ) but also because whatsoever temptation does invade such retired persons , they have * privacies enough to act it in , and no eyes upon them but the eye of Heaven , no shame to encounter withal , no fears of being discovered : and we know by experience , that a Witness of our conversation is a great restraint to the inordination of our actions . Men seek out darknesses and secrecies to commit a sin ; and The evil that no man sees , no man reproves ; and that makes the Temptation bold and confident , and the iniquity easie and ready : So that as they have not so many tempters as they have abroad , so neither have they so many restraints ; their vices are not so many , but they are more dangerous in themselves , and to the World safe and opportune . And as they communicate less with the World , so they do less Charity and fewer offices of Mercy : no Sermons there but when solitude is made popular , and the City removes into the Wilderness ; no comforts of a publick Religion , or visible remonstrances of the Communion of Saints ; and of all the kinds of spiritual Mercy , only one can there properly be exercised , and of the corporal none at all . And this is true in lives and institutions of less retirement , in proportion to the degree of the Solitude : and therefore Church story reports of divers very holy persons , who left their Wildernesses and sweetnesses of Devotion in their retirement , to serve God in publick by the ways of Charity and exteriour offices . Thus S. Antony and Acepsamas came forth to encourage the fainting people to contend to death for the Crown of Martyrdom ; and Aphraates in the time of Valens the Arian Emperor came abroad to assist the Church in the suppressing the flames kindled by the Arian Faction . And upon this ground they that are the greatest admirers of Eremitical life call the Episcopal Function the State of perfection , and a degree of ministerial and honorary excellency beyond the pieties and contemplations of Solitude , because of the advantages of gaining Souls , and Religious conversation , and going to God by doing good to others . 7. John the Baptist united both these lives , and our Blessed Saviour , who is the great Precedent of Sanctity and Prudence , hath determined this question in his own instance ; for he lived a life common , sociable , humane , charitable , and publick , and yet for the opportunities of especial Devotion retir'd to prayer and contemplation , but came forth speedily ; for the Devil never set upon him but in the Wilderness , and by the advantage of retirement . For as God hath many , so the Devil hath some opportunities of doing his work in our solitariness . But Jesus reconcil'd both , and so did John the Baptist in several degrees and manners : and from both we are taught , that Solitude is a good School , and the World is the best Theatre ; the Institution is best there , but the Practice here ; the Wilderness hath the advantage of Discipline , and Society opportunities of Perfection ; Privacy is the best for Devotion , and the Publick for Charity . In both God hath many Saints and Servants , and from both the Devil hath had some . 8. His Sermon was an Exhortation to Repentance and an Holy life : He gave particular schedules of Duty to several states of persons ; sharply reproved the 〈◊〉 for their Hypocrisie and Impiety , it being worse in them , because contrary to their rule , their profession and institution ; gently guided others into the ways of Righteousness , calling them the streight ways of the Lord , that is , the direct and shortest way to the Kingdom , for of all Lines the streight is the shortest , and as every Angle is a turning out of the way , so every Sin is an obliquity , and interrupts the journey . By such 〈◊〉 and a Baptism he disposed the spirits of men for the entertaining the 〈◊〉 , and the Homilies of the Gospel . For John's Doctrine was to the Sermons of Jesus as a Preface to a Discourse ; and his Baptism was to the new Institution and Discipline of the Kingdom as the Vigils to a Holy-day , of the same kind in a less degree . But the whole Oeconomy of it represents to us , that Repentance is the first intromission into the Sanctities of Christian Religion . The Lord treads upon no paths that are not hallowed and made smooth by the sorrows and cares of Contrition , and the impediments of sin cleared by dereliction and the succeeding fruits of emendation . But as it related to the Jews , his Baptism did signifie , by a cognation to their usual Rites and Ceremonies of Ablution and washing Gentile Proselytes , that the Jews had so far receded from their duty and that Holiness which God required of them by the Law , that they were in the state of strangers , no better than Heathens , and therefore were to be treated , as themselves received Gentile Proselytes , by a Baptism and a new state of life , before they could be fit for the reception of the 〈◊〉 , or be admitted to his Kingdom . 9. It was an excellent sweetness of Religion that had entirely 〈◊〉 the Soul of the Baptist , that in so great reputation of Sanctity , so mighty concourse of people , such great multitudes of Disciples and confidents , and such throngs of admirers , he was humble without mixtures of vanity , and confirmed in his temper and Piety against the strength of the most impetuous temptation . And he was tried to some purpose : for when he was tempted to confess himself to be the CHRIST , he refused it , or to be Elias , or to be accounted that Prophet , he refused all such great appellatives , and confessed himself only to be a Voice , the lowest of Entities , whose being depends upon the Speaker , just as himself did upon the pleasure of God , receiving form and publication and imployment wholly by the will of his Lord , in order to the manifestation of the Word eternal . It were 〈◊〉 that the spirits of men would not arrogate more than their own , though they did not lessen their own just dues . It may concern some end of Piety or Prudence , that our reputation be preserved by all just means ; but never that we assume the dues of others , or grow vain by the spoils of an undeserved dignity . Honours are the rewards of Vertue , or engagement upon Offices of trouble and publick use ; but then they must suppose a preceding worth , or a fair imployment . But he that is a Plagiary of others titles or offices , and dresses himself with their beauties , hath no more solid worth or reputation , than he should have nutriment if he ate only with their mouth , and slept their slumbers , himself being open and unbound in all the Regions of his Senses . The PRAYER . O Holy and most glorious God , who before the publication of thy eternal Son , the Prince of Peace , didst send thy Servant John Baptist , by the examples of Mortification , and the rude Austerities of a penitential life , and by the Sermons of Penance , to remove all the impediments of sin , that the ways of his Lord and ours might be made clear , ready and expedite ; be pleased to let thy Holy Spirit lead me in the streight paths of Sanctity , without deslections to either hand , and without the interruption of deadly sin , that I may with facility , Zeal , 〈◊〉 and a persevering diligence walk in the ways of the Lord. Be pleased that the Axe may be laid to the root of Sin , that the whole body of it may be cut down in me , that no fruit of Sodom may grow up to thy displeasure . Throughly purge the floor and 〈◊〉 of my heart with thy Fan , with the breath of thy Diviner Spirit , that it may be a holy repository of Graces , and full of benediction and Sanctity ; that when our Lord shall come , I may at all times be prepared for the entertainment of so Divine a Guest , apt to lodge him and to feast him , that he may for ever delight to dwell with me . And make me also to dwell with him , sometimes retiring into his recesses and private rooms by Contemplation , and admiring of his Beauties , and beholding the Secrets of his Kingdom ; and at all other times walking in the Courts of the Lord's House by the diligences and labours of Repentance and an Holy life , till thou shalt please to call me to a nearer communication of thy Excellencies , which then grant , when by thy gracious assistances I shall have done thy works , and glorified thy holy Name , by the strict and never-failing purposes and proportionable endeavours of Religion and Holiness , through the merits and mercies of Jesus Christ. Amen . DISCOURSE IV. Of Mortification and corporal Austerities . 1. FRom the days of John the Baptist , the Kingdom of Heaven suffers violence , and the violent take it by force , said our Blessed Saviour . For now that the new Covenant was to be made with Man , Repentance , which is so great a part of it , being in very many actions a punitive duty , afflictive and vindicative , from the days of the Baptist ( who first , by office and solemnity of design , published this Doctrine ) violence was done to the inclinations and dispositions of Man , and by such violences we were to be possessed of the Kingdom . And his Example was the best 〈◊〉 upon his Text ; he did violence to himself ; he lived a life in which the rudenesses of Camel's hair , and the lowest nutriment of Flies and Honey of the Desart , his life of singularity , his retirement from the sweetnesses of Society , his resisting the greatest of Tentations , and despising to assume false honours , were instances of that violence , and explications of the Doctrine of Self-denial and Mortification , which are the Pedestal of the Cross , and the Supporters of Christianity , as it distinguishes from all Laws , Religions , and Institutions of the World. 2. Mortification is the one half of Christianity ; it is a dying to the World , it is a denying of the Will and all its natural desires : An abstinence from pleasure and sensual complacencies , that the 〈◊〉 being subdued to the spirit , both may joyn in the service of God , and in the offices of holy Religion . It consists in actions of Severity and Renunciation ; it refuses to give entertainment to any vanity , nor uses a freer licence in things lawful , lest it be tempted to things unlawful ; it kills the lusts of the flesh by taking away its fewel and incentives , and by using to contradict its appetite , does inure it with more facility to obey the superiour Faculties : and , in effect , it is nothing but a great care we sin not , and a prudent and severe using such remedies and instruments which in Nature and Grace are made apt for the production of our purposes . And it consists in interiour and exteriour offices ; these being but instruments of the interiour , as the Body is organical or instrumental to the Soul , and no part of the Duty it self , but as they are advantages to the End , the mortification of the Spirit ; which by whatsoever means we have once acquired and do continue , we are disobliged from all other exteriour 〈◊〉 , unless by accident they come to be obligatory , and from some other cause . 3. Mortification of the Will or the Spirit of Man , that 's the Duty ; that the Will of Man may humbly obey God , and absolutely rule its inferiour Faculties ; that the inordinations of our natural desires , begun by Adam's sin , and continued and increased by our continuing evil customs , may be again placed in the right order ; that since many of the Divine Precepts are restraints upon our natural desires , we should so deny 〈◊〉 Appetites that covet after natural satisfactions , that they may not serve themselves by disserving God. For therefore our own Wills are our greatest dangers and our greatest enemies , because they tend to courses contradictory to God. God commands us to be humble ; our own desires are to be great , considerable , and high ; and we are never secure enough from contempt , unless we can place our neighbours at our feet : Here therefore we must deny our Will , and appetites of Greatness , for the purchase of Humility . God commands Temperance and Chastity ; our desires and natural promptness breaks the bands asunder , and entertains dissolutions to the licentiousness of Apicius , or the wantonness of a Mahumetan Paradise , sacrificing meat and drink-offerings to our appetites , as if our stomachs were the Temples of 〈◊〉 , and making Women and the opportunities of Lust to be our dwelling , and our imployment , even beyond the common loosenesses of entertainment : Here therefore we must deny our own Wills , our appetites of Gluttony and Drunkenness , and our prurient beastly inclinations , for the purchase of Temperance and Chastity . And every other Vertue is , either directly or by accident , a certain instance of this great Duty , which is , like a Catholicon , purgative of all distemperatures , and is the best preparative and disposition to Prayer in the world . 4. For it is a sad consideration , and of secret reason , that since Prayer of all Duties is certainly the sweetest and the 〈◊〉 , it having in it no difficulty or 〈◊〉 labour , no weariness of bones , no dimness of eyes or hollow 〈◊〉 is directly consequent to it , no natural desires of contradictory quality , nothing of disease , but much of comfort and more of hope in it ; yet we are infinitely averse from it , weary of its length , glad of an occasion to pretermit our offices ; and yet there is no visible cause of such 〈◊〉 , nothing in the nature of the thing , nor in the circumstances necessarily appendent to the duty . Something is amiss in us , and it wanted a name , till the Spirit of God by enjoyning us the duty of Mortification hath taught us to know that Immortification of spirit is the cause of all our secret and spiritual indispositions : we are so incorporated to the desires of sensual objects , that we feel no relish or gust of the spiritual . It is as if a Lion should eat hay , or an Oxe venison , there is no proportion between the object and the appetite , till by mortification of our first desires our Wills are made spiritual , and our Apprehensions supernatural and clarified . For as a Cook told Dionysius the Tyrant , the black Broth of Lacedaemon would not do well at Syracusa , unless it be tasted by a Spartan's palate ; so neither can the Excellencies of Heaven be discerned but by a spirit disrelishing the sottish appetites of the world , and accustomed to diviner banquets . And this was mystically signified by the two Altars in Solomon's Temple , in the outer Court whereof Beasts were sacrificed , in the inner Court an Altar of incense : the first representing Mortification or slaying of our beastly appetites ; the 〈◊〉 the offering up our Prayers , which are not likely to become a pleasant offertory , unless our impurities be removed by the attonement made by the first Sacrifices ; without 〈◊〉 spirit be mortified , we neither can love to pray , nor God love to hear us . 5. But there are three steps to ascend to this Altar . The first is , to abstain from satisfying our carnal desires in the instances of sin ; and although the furnace flames with vehement emissions at some times , yet to walk in the midst of the burning without being consumed , like the Children of the Captivity : that is the duty even of the most imperfect , and is commonly the condition of those good persons whose interest in secular imployments speaks fair , and solicits often , and tempts highly ; yet they manage their affairs with habitual Justice , and a Constant Charity , and are temperate in their daily meals , chast in the solaces of marriage , and pure in their spirits , unmingled with sordid affections in the midst of their possessions and enjoyments . These men are in the world , but they are strangers here : They have a City , but not an abiding one ; they are Proselytes of the House , but have made no Covenant with the world . 〈◊〉 though they desire with secular desires , yet it is but for necessaries , and then they are content ; they use the creatures with freedom and modesty , but never to intemperance and transgression : so that their hands are below tied there by the necessities of their life ; but their hearts are above , lifted up by the abstractions of this first degree of Mortification . And this is the first and nicest distinction between a man of the world and a man of God ; for this state is a denying our affections nothing but the sin , it enjoys as much of the World as may be consistent with the possibilities of Heaven : a little less than this is the state of Immortification , and a being in the 〈◊〉 , which ( 〈◊〉 the Apostle ) cannot inherit the Kingdom of God. The flesh must first be separated , and the adherences pared off from the skin , before the parchment be fit to make a schedule for use , or to transmit a Record : whatsoever in the sence of the Scripture is 〈◊〉 , or an enemy to the spirit , if it be not rescinded and mortified , makes that the Laws of God cannot be written in our hearts . This is the Doctrine S. Paul taught the Church : For if ye live after the flesh , ye shall die ; but if ye through the Spirit do mortifie the deeds of the body , ye shall live . This first Mortification is the way of life , if it continues : but its continuance is not fecured , till we are advanced towards life by one degree more of this Death . For this condition is a state of a daily and dangerous warfare , and many inrodes are made by sin , and many times hurt is done and booty carried off : for he that is but thus far mortified , although his dwelling be within the Kingdom of Grace , yet it is in the borders of it , and hath a dangerous neighbourhood . If we mean to be safe , we must remove into the heart of the Land , or carry the war farther off . 6. Secondly , We must not only be strangers here , but we must be dead too , dead unto the World : that is , we must not only deny our Vices , but our Passions ; not only contradict the direct immediate Perswasion to a sin , but also cross the Inclination to it . So long as our Appetites are high and full , we shall never have peace or safety , but the dangers and insecurities of a full War and a potent Enemy ; we are always disputing the Question , ever strugling for life : but when our Passions are killed , when our desires are little and low , then Grace reigns , then our life is hid with Christ in God , then we have fewer interruptions in the way of Righteousness , then we are not so apt to be surprised by sudden eruptions and transportation of Passions , and our Piety it self is more prudent : and reasonable , chosen with a freer election , discerned with clearer understanding , hath more in it of Judgment than of Fancy , and is more spiritual and Angelical . He that is apt to be angry , though he be habitually careful and full of observation that he sin not , may at some time or other be surprised , when his guards are undiligent and without actual expectation of an enemy : but if his Anger be dead in him , and the inclination lessened to the indisferency and gentleness of a Child , the man dwells safe , because of the impotency of his Enemy , or that he is reduced to Obedience , or hath taken conditions of peace . He that hath refused to consent to actions of Uncleanness , to which he was strongly tempted , hath won a victory by sine force , God hath blessed him well : but an opportunity may betray him instantly , and the sin may be in upon him unawares ; unless also his desires be killed , he is betrayed by a party within . David was a holy person , but he was surprised by the sight of Bathsheba , for his freer use of permitted beds had kept the fire alive , which was apt to be put into a flame when so fair a beauty reflected through his eyes . But Joseph was a Virgin , and kept under all his inclinations to looser thoughts ; opportunity , and command , and violence , and beauty did make no breach upon his spirit . 7. He that is in the first state of Pilgrimage does not mutiny against his Superiors , nor publish their faults , nor envy their dignities ; but he that is dead to the world sees no fault that they have , and when he hears an objection , he buries it in an excuse , and rejoyces in the dignity of their persons . Every degree of Mortification endures reproof without murmur ; but he that is quite dead to the world and to his own will feels no regret against it , and hath no secret thoughts of trouble and unwillingness to the suffering , save only that he is sorry he deserv'd it . For so a dead body resists not your violence , changes not its posture you plac'd it in , strikes not his striker , is not moved by your words , nor provoked by your scorn , nor is troubled when you shrink with horror at the sight of it ; only it will hold the head downward in all its situations , unless it be hindred by violence : And a mortified spirit is such , without indignation against scorn , without revenge against injuries , without murmuring at low offices , not impatient in troubles , indifferent in all accidents , neither transported with joy nor deprest with sorrow , and is humble in all his thoughts . And thus he that is dead ( saith the Apostle ) is justified from sins . And this is properly a state of life , in which by the grace of Jesus we are restored to a condition of order and interiour beauty in our Faculties , our actions are made moderate and humane , our spirits are even , and our understandings undisturbed . 8. For Passions of the sensitive Soul are like an Exnalation , hot and dry , born up from the earth upon the wings of a cloud , and detained by violence out of its place , causing thunders , and making eruptions into lightning and sudden fires . There is a Tempest in the Soul of a passionate man ; and though every wind does not shake the earth , nor rend trees up by the roots , yet we call it violent and ill weather , if it only makes a 〈◊〉 and is harmless . And it is an inordination in the spirit of a man , when his Passions are tumultuous and mighty ; though they do not determine directly upon a sin , they discompose his peace , and disturb his spirit , and make it like troubled waters , in which no man can see his own figure and just 〈◊〉 portions , and therefore by being less a man cannot be so much a Christian , in the midst 〈◊〉 so great indispositions . For although the Cause may hallow the Passion , ( and if a man be very angry for God's cause , it is Zeal , not Fury ) yet the Cause cannot secure the Person from violence , transportation and inconvenience . When Elisha was consulted by three Kings concerning the success of their present Expedition , he grew so angry against idolatrous soram , and was carried on to so great degrees of disturbance , that when for Jehosaphat's sake he was content to enquire of the Lord , he called for a minstrel , who by his harmony might re-compose his disunited and troubled spirit , that so he might be apter sor divination . And sometimes this zeal goes besides the intention of the man , and beyond the degrees of prudent or lawful , and ingages in a sin , though at first it was Zeal for Religion . For so it happened in Moses , at the waters of Massah and Meribah he spake foolishly ; and yet it was when he was zealous for God , and extremely careful of the people's interest . For his Passion , he was hindred from entring into the Land of Promise . And we also , if we be not moderate and well-tempered , even in our 〈◊〉 for God , may , like Moses , break the Tables of the Law , and throw them out of our hands with zeal to have them preserved ; for Passion violently snatches at the Conclusion , but is inconsiderate and incurious concerning the Premises . The summ and purpose of this Discourse is that saying of our Blessed Saviour , He that will be my Disciple must deny himself ; that is , not only desires that are sinful , but desires that are his own , pursuances of his own affections , and violent motions , though to things not evil or in themselves contagious . 9. Thirdly , And yet there is a degree of Mortification of spirit beyond this : for the condition of our security may require , that we not only deny to act our temptations , or to please our natural desires , but also to seek opportunities of doing displeasure to our affections , and violence to our inclinations ; and not only to be indifferent , but to chuse a contradiction and a denial to our strongest appetites , to rejoyce in a trouble : and this was the spirit of S. Paul , I am exceeding joyful in all our tribulations ; and , We glory in it . Which joy consists not in any sensitive pleasure any man can take in asflictions and adverse accidents , but in a despising the present inconveniences , and looking through the cloud unto those great felicities , and graces , and consignations to glory , which are the effects of the Cross : Knowing that tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed ; that was the incentive of S. Paul's joy . And therefore as it may consist with any degree of Mortification to pray for the taking away of the Cross , upon condition it may consist with God's glory and our ghostly profit ; so it is properly an act of this vertue to pray for the Cross , or to meet it , if we understand it may be for the interest of the spirit . And thus S. Basil prayed to God to remove his violent pains of Head-ach : but when God heard him , and took away his pain , and Lust came in the place of it , he prayed to God to restore him his Head-ach again ; that cross was gain and joy , when the removal of it was so full of danger and temptation . And this the Masters of spiritual life call being crucified with Christ ; because as Christ chose the death , and desired it by the appetites of the spirit , though his flesh smarted under it , and groaned and died with the burthen ; so do all that are thus mortified , they place misfortunes and sadnesses amongst things eligible , and set them before the eyes of their desire , although the flesh and the desires of sense are factious and bold against such sufferings . 10. Of these three degrees of interiour or spiritual Mortification , the first is Duty , the second is Counsel , and the third is Perfection . We sin if we have not the first ; we are in danger without the second ; but without the third we cannot be perfect as our heavenly Father is , but shall have more of humane infirmities to be ashamed of than can be excused by the accrescencies and condition of our nature . The first is only of absolute necessity ; the second is prudent , and of greatest convenience ; but the third is excellent and perfect . And it was the consideration of a wise man , that the Saints in Heaven , who understand the excellent glories and vast differences of state and capacities amongst beatified persons , although they have no envy nor sorrows , yet if they were upon earth with the same notion and apprehensions they have in Heaven , would not for all the world lose any degree of Glory , but mortifie to the greatest 〈◊〉 , that their Glory may be a derivation of the greatest ray of light ; every degree being of compensation glorious , and disproportionably beyond the inconsiderable troubles of the greatest Self-denial . God's purpose is , that we abstain from sin ; there is no more in the Commandment ; and therefore we must deny our selves , so as not to admit a sin , under pain of a certain and eternal curse : but the other degrees of Mortification are by accident so many degrees of Vertue , not being enjoyned or counselled for themselves , but for the preventing of crimes , and for securities of good life ; and therefore are parts and offices of Christian prudence , which whosoever shall positively reject , is neither much in love with Vertue , nor careful of his own safety . 11. Secondly , But Mortification hath also some designs upon the Body . For the Body is the Shop and Forge of the Soul , in which all her designs which are transient upon external objects are framed : and it is a good servant , as long as it is kept in obedience and under discipline ; but he that breeds his servant delicately will find him contumacious and troublesome , bold and confident as his son : and therefore S. Paul's practice , ( as himself gives account of it ) was , to keep his body under , and bring it into subjection , lest he should become a 〈◊〉 - away ; for the desires of the Body are in the same things in which themselves are satisfied so many injuries to the Soul , because upon every one of the appetites a restraint is made , and a law placed sor Sentinel , that if we transgress the bounds fixt by the divine 〈◊〉 , it becomes a sin ; now it is hard for us to keep them within compass , because they are little more than agents merely natural , and therefore cannot interrupt their act , but covet and desire as much as they can without suspension or coercion but what comes from without , which is therefore the more troublesome , because all such restraints are against nature , and without sensual pleasure . And therefore this is that that S. Paul said , When we were in the flesh , the 〈◊〉 of sin which were by the Law did work in our members to bring forth fruit unto Death . For these pleasures of the body draw us as loadstones draw iron , not for love , but for prey and nutriment ; it feeds upon the iron , as the bodily pleasures upon the life of the spirit , which is lessened and impaired according as the gusts of the flesh grow high and sapid . 12. He that seeds a Lion must obey him , unless he make his den to be his prison : Our Lusts are as wild and as cruel Beasts , and , unless they feel the load of fetters and of Laws , will grow unruly and troublesome , and increase upon us , as we give them food and satisfaction . He that is used to drink high Wines , is sick if he hath not his proportion , to what degree soever his custom hath brought his appetite ; and to some men Temperance becomes certain death , because the inordination of their desires hath introduced a custom , and custom hath increased those appetites , and made them almost natural in their degree : but he that hath been used to hard diet and the pure stream , his 〈◊〉 are much within the limits of Temperance , and his desires as moderate as his diet . S. Jerom affirms , that to be continent in the state of Widowhood is barder than to keep our Firgin pure : and there is reason that then the Appetite should be harder to be restrained , when it hath not been accustomed to be denied , but satisfied in its freer solicitations . When a fontinel is once opened , all the symbolical humours run thither , and issue out , and it is not to be stopped without danger , unless the humour be purged or diverted : So is the satisfaction of an impure desire , it opens the issue , and makes way for the emanation of all impurity , and , unless the desire be mortified , will not be stopt by purposes and easie desires . 13. Since therefore the Body is the instrument of sins , the fewel and the incentive , our Mortification must reach thither also , at least in some degrees , or it will be to small purpose to think of mortifying our spirit in some instances of Temptation . In vain does that man think to keep his honour and Chastity , that invites his Lust to an activeness by soft beds and high diet , and idleness and opportunity : Make the Soul's instrument unapt , and half the work is done . And this is true in all instances of Carnality or natural desires , whose scene lies in the lower region of Passions , and are acted by the Body ; but the operation of the cure must be in proportion to the design ; as the mortification of the Spirit is in several degrees , so the mortification of the Body also hath its several parts of prudence , injunction and necessity . For the prescribing all sorts of Mortifications corporal indefinitely and indiseriminately to all persons , without separation of their ends and distinct capacities , is a snare to mens Consciences , makes Religion impertinently troublesome , occasions some men to glory in corporal Austerity , as if of it self it were an act of Piety , and a distinction of the man from the more imperfect persons of the world , and is all the way unreasonable and inartificial . 14. First , Therefore such whose ingagements in the world or capacities of person confine them to the lowest and first step of Mortification , those who fight only for life and liberty , not for priviledges and honour , that are in perpetual contestation and close fightings with sin , it is necessary that their Body also be mortified in such a degree , that their desires transport them not beyond the permissions of Divine and humane Laws : let such men be strict in the rules of Temperance and Sobriety , be chaste within the laws of Marriage , cherish their body to preserve their health , and their health to serve God , and to do their offices . To these persons the best instruments of Discipline are the strict laws of Temperance , denying all transgressions of the appetite boiling over its margent and proper limit , assiduous Prayer and observation of the publick laws of 〈◊〉 , which are framed so moderate and even , as to be proportionable to the common manner of living of persons secular and incumbred . For though many persons of common imployments and even manner of living have , in the midst of worldly avocations , undertaken Austerities very rude and rigorous , yet it was in order to a higher mortification of spirit ; and it is also necessary they should , if either naturally , or habitually , or easily they suffer violent transportation of Passions : for since the occasions of anger and disturbance in the world frequently occur , if such Passions be not restrained by greater violence than is competent to the ordinary offices of a moderate Piety , the cure is weaker than the humour , and so leaves the work imperfect . 15. Secondly , But this is coincident to the second degree of Mortification : for if either out of desire of a farther step towards perfection , or out of the necessities of nature or evil customs , it be necessary also to subdue our Passions as well as the direct invitations to sin , in both these cases the Body must suffer more Austerities , even such as directly are contrariant to every passionate disturbance , though it be not ever sinful in the instance . All Mortifiers must abstain from every thing that is unlawful ; but these , that they may abstain from things unlawful , must also deny to themselves satisfaction in things lawful and pleasant : and this is in a just proportion to the End , the subduing the Passions , lest their liberty and boldness become licentious . And we shall easier deny their importunity to sin , when we will not please them in those things in which we may : such in which the fear of God , and the danger of our Souls , and the convictions of Reason and Religion do not immediately cooperate . And this was the practice of David , when he had thirsted for the water of Bethlehem , and some of his Worthies ventured their lives and brought it , he refused to drink it , but poured it upon the ground unto the Lord , that is , it became a Drink-offering unto the Lord ; an acceptable Oblation , in which he 〈◊〉 his desires to God , denying himself the satisfaction of such a desire which was natural and innocent , save that it was something nice , delicate and curious . Like this was the act of the Fathers in the mountain Nitria , to one of which a fair cluster of dried grapes being sent , he refused to taste them , lest he should be too sensual and much pleased , but sent them to another , and he to a third , and the same consideration transmitted the Present through all their Cells , till it came to the first man again ; all of them not daring to content their appetite in a thing too much desired , lest the like importunity in the instance of a sin should prevail upon them . To these persons the best instruments of Discipline are subtractions rather than imposition of Austerities ; let them be great haters of corporal pleasures , eating for necessity , diet 〈◊〉 and cheap , abridging and making short the opportunities of natural and permitted solaces , * refusing exteriour comforts , not chusing the most pleasant object , nor suffering delight to be the end of eating , and therefore separating delight from it as much as prudently they may , not being too importunate with God to remove his gentler hand of paternal correction , but inuring our selves to patient suffering , and indifferent acceptation of the Cross that God lays upon us , at no hand living delicately , or curiously , or impatiently . And this was the condition of S. Paul , suffering with excellent temper all those persecutions and inconveniences which the enemies of Religion loaded him withall ; which he called bearing the marks of the Lord Jesus in his body , and carrying about in his body the dying or mortification of the Lord Jesus : it was in the matter of Persecution , which because he bare patiently , and was accustomed to , and he accepted with indifference and renunciation , they were the mortifications and the marks of Jesus , that is , a true 〈◊〉 to the Passion of Christ , and of great effect and interest for the preventing sins by the mortification of his natural desires . 16. Thirdly , But in the pale of the Church there are and have been many tall Cedars 〈◊〉 tops have reached to Heaven ; some there are that chuse afflictions of the Body , that by turning the bent and inclination of their affections into sensual 〈◊〉 , they may not only cut off all pretensions of Temptation , but grow in spiritual Graces , and perfections intellectual and beatified . To this purpose they served themselves with the instances of Sack-cloth , Hard lodging , long Fasts , Pernoctation in prayers , Renunciation of all secular possessions , great and expensive Charity , bodily Labours to great weariness and affiction , and many other prodigies of voluntary suffering , which Scripture and the Ecclesiastical stories do frequently mention . S. Lewis King of France wore Sack-cloth every day , unless sickness hindred ; and S. Zenobius as long as he was a Bishop . And when Severus Sulpitius sent a Sack-cloth to S. Panlinus Bishop of Nola , he returned to him a letter of thanks , and discoursed piously concerning the use of corporal Austerities . And that I need not instance , it was so general , that this was by way of appropriation called the Garment of the Church , because of the frequent use of such instruments of exteriour 〈◊〉 : and so it was in other instances . S. James neither are flesh nor drank wine ; S. Matthew lived upon acorns , seeds and herbs ; and , amongst the elder Christians , some rolled themselves naked in snows , some upon thorns , some on burning coals , some chewed bitter pills and masticated gumms , and sipped frequently of horrid potions , and wore iron upon their skin and bolts upon their legs , and in witty torments excelled the cruelty of many of their persecutors , whose rage determined quickly in death , and had certainly less of torment than the tedious afflictions and rude penances of Simeon surnamed Stylites . But as all great examples have excellencies above the ordinary Devotions of good people , so have they some danger and much consideration . 17. First , therefore , I consider , that these Bodily and voluntary self - 〈◊〉 can only be of use in carnal and natural Temptations , of no use in spiritual : for ascetick diet hard lodging and severe disciplines , cannot be directly operative upon the spirit , but only by mediation of the Body , by abating its extravagancies , by subtracting its maintenance , by lessening its temptations ; these may help to preserve the Soul chaste or temperate , because the scene of these sins lies in the Body , and thence they have their * maintenance , and from thence also may receive their abatements . But in actions which are less material , such as Pride , and Envy , and Blasphemy , and Impenitence , and all the kinds and degrees of Malice , external Mortifications do so little cooperate to their cure , that oftentimes they are their greatest 〈◊〉 and incentives , and are like Cordials given to cure a cold fit of an Ague , they do their work , but bring a hot fit in its place : and besides that great Mortifiers have been soonest assaulted by the spirit of Pride , we find that great Fasters are naturally angry and cholerick . S. Hierom found it in himself , and 〈◊〉 felt some of the effects of it . And therefore this last part of corporal Mortification , and the chusing such Afflictions by a voluntary imposition , is at no hand to be applied in all cases , but in cases of Lust only and Intemperance or natural Impatience , or such crimes which dwell in the Senses : and then it also would be considered , whether or no rudeness to the Body applied for the obtaining Patience be not a direct temptation to Impatience , a provoking the spirit , and a running into that whither we pray that God would not suffer us to be led . Possibly such Austerities , if applied with great caution and wise circumstances , may be an exercise of Patience , when the Grace is by other means acquired ; and he that finds them so , may use them , if he dares trust himself : but as they are dangerous before the Grace is obtained , so when it is , they are not necessary . And still it may be enquired in the case of temptations to Lust , whether any such Austerities which can consist with health will do the work . So long as the Body is in health , it will do its offices of nature ; if it is not in health , it cannot do all offices of Grace , nor many of our Calling . And therefore although they may do some advantages to persons tempted with the lowest sins , yet they will not do it all , nor do it alone , nor are they safe to all dispositions : and where they are useful to these smaller and lower purposes , yet we must be careful to observe , that the Mortification of the spirit to the greatest and most perfect purposes is to be set upon by means spiritual and of immediate efficacy ; for they are the lowest operations of the Soul which are moved and produced by actions corporal ; the Soul may from those become lustful or chast , chearful or sad , timorous or confident : but yet even in these the Soul receives but some dispositions thence , and more forward inclinations : but nothing from the Body can be operative in the begetting or increase of Charity , or the Love of God , or Devotion , or in mortifying spiritual and 〈◊〉 Vices : and therefore those greater perfections and heights of the Soul , such as are designed in this highest degree of 〈◊〉 , are not apt to be enkindled by corporal Austerities . And Nigrinus in Lucian finds sault with those Philosophers who thought Vertue was to be purchased by cutting the skin with whips , binding the nerves , razing the 〈◊〉 with iron : but he taught that 〈◊〉 is to be placed in the Mind by actions internal and immaterial , and that from thence remedies are to be derived against perturbations and actions criminal . And this is determined by the Apostle in fairest intimation , Mortifie therefore your carthly members ; and he instances in carnal crimes , fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness , which are things may be something abated by corporal Mortifications : and that these are by distinct manner to be helped from other more spiritual Vices , he adds , But now therefore put off all these , anger , wrath , malice , blasphemy , filthy communication , and lying . To both these sorts of sins , Mortification being the general remedy , particular applications are to be made , and it must be only spiritual , or also corporal in proportion to the nature of the sins : he seems to distinguish the remedy by separation of the nature of the crimes , and possibly also by the differing words of [ * 〈◊〉 ] applied to carnal sins , and [ * put 〈◊〉 ] to crimes spiritual . 18. Secondly , But in the lesser degrees of Mortification , in order to subduing of all Passions of the Sensitive appetite , and the consequent and symbolical sins , * bodily Austerities are of good use , if well understood and prudently undertaken . To which purpose I also consider , No acts of corporal Austerity or external Religion are of themselves to be esteemed holy or acceptable to God , are no-where precisely commanded , no instruments of union with Christ , no immediate parts of Divine worship ; and therefore to suffer corporal Austerities with thoughts determining upon the external action or imaginations of Sanctity inherent in the action , is against the purity , the spirituality and simplicity of the Gospel . And this is the meaning of S. Paul , It is a good thing that the heart be established with Grace , not with meats , which have not profited them which have walked in them ; and , The kingdom of God consists not in meat and drink , but in righteousness , and peace , and joy in the holy Ghost ; and , Bodily exercise profiteth little , but Godliness is profitable unto all things . Now if external Mortifications are not for themselves , then they are to receive their estimate as they cooperate to the End : Whatsoever is a prudent restraint of an extravagant Passion , whatsoever is a direct denial of a sin , whatsoever makes provision for the spirit , or withdraws the fewel from the impure fires of carnality , that is an act of Mortification ; but those Austerities which Baal's Priests did use , or the 〈◊〉 , an ignorant Faction that went up and down Villages whipping themselves , or those which return periodically on a set day of Discipline , and using rudenesses to the Body by way of ceremony and solemnity , not directed against the actual incursion of a pungent Lust , are not within the vierge of the grace of 〈◊〉 . For unless the Temptation to a carnal sin be actually incumbent and pressing upon the Soul , pains of 〈◊〉 and smart do no benefit to ward suppressing the habit or inclination : for such sharp disciplines are but short and transient troubles ; and although they take away the present fancies of a Temptation , yet unless it be rash and uncharitable , there is no effect remanent upon the body , but that the Temptation may speedily return . As is the danger , so must be the application of the remedy . Actual Severities are not imprudently undertaken in case of imminent danger ; but to cure an habitual Lust , such corporal Mortifications are most reasonable whose effect is permanent , and which takes away whatsoever does minister more 〈◊〉 , and puts a torch to the pile . 19. But this is 〈◊〉 a discourse of Christian Prudence , not of precise Duty and Religion ; for if we do by any means provide for our indemnity and secure our innocence , all other exteriour Mortifications are not necessary , and they are convenient but as they do facilitate or cooperate towards the 〈◊〉 . And if that be well understood , it will concern us that they be used with prudence and caution , with purity of intention , and without pride : for since they are nothing in themselves , but are hallowed and adopted into the family of Religious actions by participation of the End , the doing them not for themselves takes off all complacency and fancy reflecting from an opinion of the external actions , guides and purifies the intention and teaches us to be prudent in the managing of those Austerities , which as they are in themselves afflictive , so have in them nothing that is eligible , if they be imprudent . 20. And now supposing these premises as our guide to chuse and enter into the action , Prudence must be called into the execution and discharge of it , and the manner of its managing . And for the prudential part , I shall first give the advice of Nigrinus in the discipline of the old Philosophers : He that will best institute and instruct men in the studies of Vertue and true Philosophy , must have regard to the mind , to the body , to the age , to the former education , and capacities or incapacities of the person ; to which all such circumstances may be added as are to be accounted for in all prudent estimations ; such as are national customs , dangers of scandal , the presence of other remedies , or disbanding of the inclination . 21. Secondly , It may also concern the prudence of this duty , not to neglect the smallest inadvertencies and minutes of Lust or spiritual inconvenience , but to contradict them in their weakness and first beginnings . We see that great disturbances are wrought from the smallest occasions meeting with an impatient spirit , like great flames kindled from a little spark fallen into an heap of prepared Nitre . S. Austin tells a Story of a certain person much vexed with Flies in the region of his dwelling , and himself heightned the trouble by too violent and busie reflexions upon the inconsiderableness of the instrument , and the greatness of the vexation alighting upon a peevish spirit . In this disposition he was visited by a Manichee , ( an Heretick that denied God to be the Maker of things visible : ) he being busie to 〈◊〉 〈◊〉 Infection upon the next thing he met , asked the impatient person whom he thought to be the Maker of Flies . He 〈◊〉 , I think the Devil was ; for they are instruments of great vexation and perpetual trouble . What he rather sansied than believed , or expressed by anger rather than at all had entertained within , the 〈◊〉 〈◊〉 by such arguments , to which his adversary was very apt to give consent by reason of his impatience and peevishness . The Manichee having set his foot firm upon his first breach proceeded in his Question , If the Devil made Flies , why not Bees , who are but a little bigger , and have a sting too ? The consideration of the Sting made him fit to think , that the little difference in bigness needed not a distinct and a greater Efficient , especially since the same work-man can make a great as well as a little vessel . The Manichee proceeded , If a Bee , why not a Locust ? if a Locust , then a Lizzard ? if a Lizzard , then a Bird ? if a Bird , then a Lamb ? and thence he made bold to 〈◊〉 to a Cow , to an Elephant , to a Man. His adversary by this time being insnared by granting so much , and now ashamed not to grant more , lest his first concessions should seem unreasonable and impious , confessed the Devil to be the Maker of all Creatures visible . The use which is made of this Story is this Caution , that the Devil do not abuse us in Flies , and provoke our spirits by trifles and impertinent accidents : for if we be unmortified in our smallest motions , it is not imaginable we should stand the blast of an impetuous accident and violent perturbation . Let us not therefore give our Passions course in a small accident , because the instance is inconsiderable ; for though it be , the consequence may be dangerous , and a wave may follow a wave , till the inundation be general and desperate . And therefore here it is intended for advice , that we be observant of the accidents of our domestick affairs , and curious that every trifling inadvertency of a servant , or slight misbecoming action , or imprudent words , be not apprehended as instruments of vexation ; for so many small occasions , if they be productive of many small disturbances , will produce an habitual churlishness and immortification of spirit . 22. Thirdly , Let our greatest diligence and care be imployed in mortifying our predominant Passion : for if our care be so great as not to entertain the smallest , and our resolution so strong and holy as not to be subdued by the greatest and most passionate desires , the Spirit hath done all its work , secures the future , and sanctifies the present , and nothing is wanting but perseverance in the same prudence and Religion . And this is typically commanded in the Precept of God to Moses and Aaron in the matter of Peor ; Vex the Midianites , because they vexed you , and made you sin by their daughters : and Phinehas did so , he killed a Prince of the house of Simeon and a Princess of Midian , and God confirmed the Priesthood to him for ever ; meaning , that we shall for ever be admitted to a nearer relation to God , if we sacrifice to God our dearest Lust. And this is not so properly an act , as the end of Mortification . Therefore it concerns the prudence of the Duty , that all the efficacy and violence of it be imployed against the strongest , and there where is the most dangerous hostility . 23. Fourthly , But if we mean to be Matters of the field , and put our victory past dispute , let us mortifie our morosity and natural aversations , reducing them to an indifferency , having in our wills no fondnesses , in our spirits no faction of persons or nations , being prepared to love all men , and to endure all things , and to undertake all employments which are duty or counsel in all circumstances and disadvantages . For the excellency of Evangelical Sanctity does surmount all Antipathies , as a vessel climbs up and rides upon a wave ; The Wolf and the Lamb shall cohabit , and a Child shall play and put his fingers in the Cavern of an Aspick ; Nations whose interests are most contradictory must be knit by the confederations of a mortified and a Christian Spirit , and single persons must triumph over the difficulties of an indisposed nature , or else their own will is unmortified , and Nature is stronger than can well consist with the dominion and absolute empire of Grace . To this 〈◊〉 reduce such peevish and unhandsome nicenesses in matters of Religion , that are unsatisfied unless they have all exteriour circumstances trimmed up and made pompous for their Religious offices ; such who cannot pray without a convenient room , and their Devotion is made active only by a well-built Chappel , and they cannot sing Lauds without Church-musick , and too 〈◊〉 light dissolves their intention , and too much dark promotes their melancholy ; and because these and the like exteriour Ministeries are good advantages , therefore without them they can do nothing , which certainly is a great intimation and likeness to Immortification . Our Will should be like the Candle of the Eye , without all colour in it self , that it may entertain the species of all colours from without : and when we lust after mandrakes and deliciousness of exteriour Ministeries , we many times are brought to betray our own interest , and prostitute our dearest affections to more ignoble and stranger desires . Let us love all natures , and serve all persons , and pray in all places , and fast without opportunities , and do alms above our power , and set our selves heartily on work , to neglect and frustrate those lower temptations of the Devil , who 〈◊〉 frequently enough make our Religion inopportune if we then will make it infrequent ; and will present us with objects enough and flies to disquiet our persons , if our natures be petulant , peevish , curious , and unmortified . 24. It is a great mercy of God to have an affable , sweet and well-disposed nature , and it does half the work of Mortification for us ; we have the less trouble to 〈◊〉 our Passions and destroy our Lusts. But then as those whose natures are morose , cholerick , peevish and lustful , have greater difficulty ; so is their vertue of greater excellence , and returned with a more ample reward : but it is in all mens natures as with them who gathered Manna , They that gathered little had no lack , and they that gathered much had nothing over : they who are of ill natures shall want * no assistance of God's grace to work their cure , though their flesh be longer 〈◊〉 ; and they who are sweetly tempered , being naturally meek and modest , chaste or temperate , will find work enough to contest against their temptations from without , though from within possibly they may have fewer . Yet there are greater degrees of Vertue and heroical excellencies , and great rewards to which God hath designed them by so fair dispositions , and it will concern all their industry to mortifie their spirit , which though it be malleable and more ductile , yet it is as bare and naked of imagery as the rudest and most iron nature : so that Mortification will be every man's duty ; no nature , nor piety , nor wisdom , nor 〈◊〉 , but will need it , either to subdue a Lust , or a Passion ; to cut off an occasion , or to resist a Temptation ; to persevere , or to go on ; to secure our present estate , or to proceed towards perfection . But all men do not think so . 25. For there are some who have great peace , no fightings within , no troubles without , no disputes or contradictions in their spirit : but these men have the peace of tributaries or a conquered people , the gates of their city stand open day and night , that all the carriages may enter without disputing the pass : the flesh and the spirit dispute not , because the spirit is there in pupillage or in bonds , and the flesh rides in triumph , with the tyranny and pride and impotency of a female tyrant . For in the sence of Religion we all are Warriors or Slaves ; either our selves are stark dead in trespasses and sins , or we need to stand perpetually upon our guards in continual observation , and in contestation against our Lusts and our Passions ; so long denying and contradicting our own Wills , till we will and chuse to do things against our Wills , having an eye always to those infinite satisfactions which shall 〈◊〉 our Wills and all our Faculties , when we arrive to that state in which there shall be no more contradiction , but only that our mortal shall put on immortality . 26. But as some have a vain and dangerous peace , so others double their trouble by too nice and impertinent scruples , thinking that every Temptation is a degree of Immortification . As long as we live we shall have to do with Enemies : but as this Life is ever a state of 〈◊〉 , so the very design and purpose of Mortification is not to take away Temptations , but to overcome them ; it endeavours to facilitate the work , and secure our condition by removing all occasions it can : but the opportunity of a crime and the solicitation to a sin is no fault of ours , unless it be of our procuring , or finds entertainment when it comes unsent for . To suffer a Temptation is a misery , but if we then set upon the 〈◊〉 of it , it is an occasion of Vertue ; and never is criminal , unless we give consent . But then also it would be considered , that it is not good offering our selves to fire ordeal , to confirm our Innocence ; nor prudent to enter into Battel without need , and to shew our valour ; nor safe to procure a Temptation , that we may have the reward of Mortification of it . For 〈◊〉 of the spirit is not commanded as a Duty finally resting in it self , or immediately landing upon God's glory , such as are acts of Charity and Devotion , Chastity and Justice : but it is the great instrument of Humility and all other Graces ; and therefore is to be undertaken to destroy a sin , and to secure a vertuous habit . And besides that to call on a danger is to tempt God , and to invite the Devil , ( and no man is sure of a victory : ) it is also great imprudence to create a need , that we may take it away again ; to drink poison , to make experiment of the antidote ; and at the best it is but a running back , to come just to the same place again : for he that is not tempted does not sin , but he that invites a Temptation , that he might overcome it , or provokes a Passion , that he may allay it , is then but in the same condition after his pains and his 〈◊〉 : He was not sure he should come so far . The PRAYER . O Dearest God , who hast framed Man of Soul and Body , and fitted him with Faculties and proportionable instruments to serve thee according to all our capacities , let thy holy Spirit rule and sanctifie every power and member both of Soul and Body , that they may keep that beautious order which in our creation thou didst intend , and to which thou dost restore thy people in the renovations of Grace ; that our Affections may be guided by Reason , our Understanding may be enlightned with thy Word , and then may guide and perswade our Will ; that we suffer no violent transportation of Passions , nor be overcome by a Temptation , nor consent to the impure solicitations of Lust ; that Sin may not reign in our mortal bodies , but that both Bodies and Souls may be conformable to the Sufferings of the Holy Jesus ; that in our Body we may bear the marks and dying of our Lord , and in our spirits we may be humble and mortified , and like him in all his imitable perfections ; that we may die to sin and live to righteousness , and after our suffering together with him in this world , we may reign together with him hereafter , to whom in the unity of the most mysterious Trinity be all glory and dominion and praise for ever and ever . Amen . SECT . IX . Of JESVS being Baptized , and going into the Wilderness to be Tempted . The Baptisme of Iesus S. MAT. 3. 17. And lo , a voice from heaven , saying This is my beloved Son , in whom I am well pleased . Luc. 3 : 23. And Iesus himselfe began to be about thirty yeares of age . The Temqtation of Iesus S. MAT. 4 : 10 Get thee behind me Satan For it is written Thou shalt worship the Lord thy God and him only shalt thou sarue 1. NOW the full time was come , Jesus took leave of his Mother and his Trade , to begin his Father's work and the Office Prophetical in order to the Redemption of the World ; and when John was baptizing in Jordan Jesus came to John to be baptized of him . The Baptist had never seen his face , because they had been from their infancy driven to several places , designed to several imployments , and never met till now . But immediately the Holy Ghost inspired S. John with a discerning and knowing spirit , and at his first arrival he knew him , and did him worship . And when Jesus desired to be baptized , John forbad him , saying , I have need to be baptized of thee , and comest thou to me ? For the Baptism of John , although it was not a direct instrument of the Spirit for the collation of Grace , neither find we it administred in any form of words , not so much as in the name of Christ to come , ( as * many dream ) ( because even after John had baptized , the Pharisees still doubted if he were the Messias , which they would not , if in his form of Ministration he had published Christ to come after him ; and also because it had not been proper for Christ himself to have received that Baptism whose form had specified himself to come hereafter ; neither could it consist with the Revelation which John had , and the confession which he made , to baptize in the name of Christ to come , whom the Spirit marked out to him to be come already , and himself pointed at him with his 〈◊〉 ) yet it was a ceremonious consignation of the Doctrine of * Repentance , which was one great part of the Covenant Evangelical , and was a Divine Institution , the susception of it was in order to the fulfilling all righteousness , it was a sign of Humility , the persons baptized confessed their sins , it was a sacramental disposing to the Baptism and Faith of Christ ; but therefore John wondred why the Messias , the Lamb of God , pure and without spot , who needed not the abstersions of Repentance or the washings of Baptism , should demand it , and of him a sinner and his servant . And in the Hebrew Gospel of S. Matthew which the 〈◊〉 used at 〈◊〉 ( as S. Hierom reports ) these words are added ; [ The Mother of the Lord and his brethren said unto him , John Baptist baptizeth to the Remission of sins , let us go and be baptized of him . He said to them , 〈◊〉 have I sinned , that I should go and be baptized of him ? ] And this part of the Story is also told by Justin Martyr . But Jesus wanted not a proposition to consign by his Baptism proportionable enough to the analogy of its institution ; for as others professed their return towards Innocence , so he avowed his perseverance in it : and though he was never called in Scripture [ a Sinner , ] yet he was made Sin for us ; that is , he did undergo the shame and the punishment ; and therefore it was proper enough for him to perform the Sacrament of Sinners . 2. But the Holy Jesus who came ( as himself in answer to the Baptist's question professed ) to sulfil all rightcousness , would receive that Rite which his Father had instituted in order to the manifestation of his Son. For although the Baptist had a glimpse of him by the first irradiations of the Spirit , yet John professed , That he therefore came baptizing with water , that Jesus might be manifested to Israel ; and it was also a sign given to the Baptist himself , that on whomsoever he saw the Spirit descending and remaining , he is the person that baptizeth with the Holy Ghost . And God chose to actuate the sign at the waters of Jordan in great and religious assemblies convened there at John's Baptism , and therefore Jesus came to be baptized , and by this Baptism became known to John , who as before he gave to him an indiscriminate testimony , so now he pointed out the person in his Sermons and Discourses , and by calling him the * Lamb of God prophesied of his Passion , and preached him to be the World's Redeemer , and the Sacrifice for mankind . He was now manifest to Israel , he confirmed the Baptism of John , he 〈◊〉 the water to become sacramental and ministerial in the remission of sins , he by a real event declared , that to them who should rightly be baptized the Kingdom of Heaven should certainly be opened , he inserted himself by that Ceremony into the society and participation of holy people , of which communion himself was Head and Prince ; and he did in a symbol purifie Humane nature , whose stains and guilt he had undertaken . 3. As soon as John had performed his Ministery , and Jesus was baptized , he prayed , and the heavens were opened , and the air clarified by a new and * glorious light , and the holy Ghost in the manner of a Dove alighted upon his sacred head , and God the Father gave a voice from Heaven , saying , Thou art my beloved Son , in whom I am well pleased . This was the inauguration and proclamation of the Messias , when he began to be the great Prophet of the new Covenant . And this was the greatest meeting that ever was upon earth , where the whole Cabinet of the mysterious Trinity was opened and shewn , as much as the capacities of our present imperfections will permit ; the Second Person in the veil of Humanity , the Third * in the shape or with the motion of a Dove : but the First kept his primitive state , and as to the Israelites he gave notice by way of caution , Ye saw no shape , but ye heard a voice ; so now also God the Father gave testimony to his Holy Son , and appeared only in a voice without any visible representment . 4. When the Rite and the Solemnity was over , Christ ascended up out of the waters , and left so much vertue behind him , that , as Gregorius Turonensis reports , that creek of the River where his holy body had been baptized was indued with a healing quality , and a power of curing Lepers that bathed themselves in those waters , in the faith and with invocation of the holy Name of Jesus . But the manifestation of this power was not till afterwards , for as yet Jesus did no Miracles . 5. As soon as ever the Saviour of the World was baptized , had opened the Heavens , which yet never had been opened to Man , and was declared the Son of God , Jesus was by the Spirit driven into the Wilderness , not by an unnatural violence , but by the efficacies of Inspiration , and a supernatural inclination and activity of resolution ; for it was the Holy Spirit that bare him thither , he was led by the good Spirit to be tempted by the evil : whither also he was pleased to retire , to make demonstration that even in an active life , such as he was designed to and intended , some recesses and temporary dimissions of the world are most expedient , for such persons especially whose office is Prophetical , and for institution of others , that by such vacancies in prayer and contemplation they may be better enabled to teach others , when they have in such retirements conversed with God. 6. In the Desart , which was four miles 〈◊〉 the place of his Baptism , and about twenty miles from Jerusalem , as the common computations are , he did abide forty days and forty nights , where he was perpetually disturbed and assaulted with evil spirits , in the midst of wild beasts , in a continual fast , without eating bread or drinking water ; And the Angels ministred to him , being Messengers of comfort and sustentation sent from his Father for the support and service of his Humanity , and imployed in resisting and discountenancing the assaults and temporal hostilities of the spirits of darkness . 7. Whether the Devils 〈◊〉 in any horrid and affrighting shapes is not certain ; but it is more likely , to a person of so great Sanctity and high designation they would appear more Angelical and immaterial , in representments intellectual , in words and Idea's , temptations and inticements , because Jesus was not a person of those low weaknesses to be affrighted or troubled with an ugly 〈◊〉 , which can do nothing but abuse the weak and imperfect conceptions of persons nothing extraordinary . And this was the way which Satan or the Prince of the Devils took , whose Temptations were reserved for the last assault , and the great day of trial ; for at the expiration of his forty days , Jesus being hungry , the Tempter invited him only to eat bread of his own providing , which might refresh his Humanity and prove his Divinity , hoping that his hunger , and the desire of convincing the Devil , might tempt him to eat before the time appointed . But Jesus answered , It is written , Man shall not live by Bread alone , but by every word that 〈◊〉 out of the mouth of God ; meaning , that in every word of God , whether the Commandment be general or special , a promise is either expressed or implied of the supply of all provisions necessary for him that is doing the work of God ; and that was the present case of Jesus , who was then doing his Father's work , and promoting our interest , and 〈◊〉 was sure to be provided for : and therefore so are we . 8. The Devil , having failed in this assault , tries him again , requiring but a demonstration of his being the Son of God. He sets him upon the * battlement of the Temple , and invites him to throw himself down , upon a pretence that God would send his Angels to keep his Son , and quotes Scripture for it . But Jesus understood it well ; and though he was secured of God's protection , yet he would not tempt God , nor solicite his Providence to a dereliction by tempting him to an unnecessary conservation . This assault was silly and weak . But at last he unites all his power of stratagem , and places the Holy Jesus upon an exceeding high mountain , and by an Angelical power draws into one Centre Species * and Idea's from all the Kingdoms and glories of the World , and makes an admirable Map of beauties , and represents it to the eyes of Jesus , saying , that all that was put into his power to give , and he would give it him , if he would fall down and worship him . But then the Holy Lamb was angry as a provoked Lion , and commanded him away , when his temptations were violent , and his demands impudent and blasphemous . Then the Devil leaveth him , and the Angels came and ministred unto him , bringing such things as his necessities required , after he had by a forty days Fast done penance for our sins , and consigned to his Church the Doctrine and Discipline of Fasting in order to a Contemplative life , and the resisting and overcoming all the Temptations and allurements of the Devil , and all our ghostly enemies . Ad SECT . IX . Considerations upon the Baptizing , Fasting , and Temptation of the Holy JESVS by the Devil . 1. WHen the day did break , and the Baptist was busie in his Offices , the Sun of Righteousness soon entred upon our Hemisphere ; and after he had lived a life of darkness and silence for thirty years together , yet now that he came to do the greatest work in the World , and to minister in the most honourable Embassie , he would do nothing of singularity , but fulfil all righteousness , and satisfie all Commands , and joyn in the common Rites and Sacraments , which all people innocent or penitent did undergo either as deleteries of 〈◊〉 or instruments of Grace . For so he would needs be baptized by his servant ; and though he was of Purity sufficient to do it , and did actually by his Baptism purifie the Purifier , and sanctifie that and all other streams to a holy ministery and effect , yet he went in , bowing his head like a sinner , uncloathing himself like an imperfect person , and craving to be washed , as if he had been crusted with an impure Leprosie : thereby teaching us to submit our selves to all those Rites which he would institute ; and although 〈◊〉 of them be , like the Baptism of John , joyned with confession of sins and publication of our infirmities , yet it were better for us to lay by our loads and wash our ulcers , than by concealing them , out of vainer desires of impertinent reputation , cover our disease till we are heart-sick and die . But when so holy a person does all the pious Ministeries of the more imperfect , it is a demonstration to us , that a life common and ordinary , without affectation or singularity , is the most prudent and safe . Every great change , every violence of fortune , all eminencies and unevennesses whatsoever , whether of person or accident or circumstance , puts us to a new trouble , requires a distinct care , creates new dangers , objects more temptations , marks us out the object of envy , makes our standing more insecure , and our fall more contemptible and ridiculous . But an even life spent with as much rigour of duty to God as ought to be , yet in the same manner of Devotions , in the susception of ordinary Offices , in bearing publick burthens , frequenting publick Assemblies , performing offices of civility , receiving all the Rites of an established Religion , complying with national Customs and hereditary Solemnities of a people , in nothing disquieting publick peace , or disrelishing the great instruments of an innocent communion , or dissolving the circumstantial ligaments of Charity , or breaking Laws , and the great relations and necessitudes of the World , out of fancy or singularity , is the best way to live holily , and 〈◊〉 , and happily ; safer from sin and envy , and more removed from trouble and temptation . 2. When Jesus came to John to be baptized , John out of humility and modesty refused him ; but when Jesus by reduplication of his desire , fortifying it with a command , made it in the Baptist to become a Duty , then he obeyed . And so also did the primitive Clerks refuse to do offices of great dignity and highest ministery , looking through the honour upon the danger , and passing by the Dignity they considered the charge of the Cure , and knew that the eminency of the Office was in all sences insecure to the person , till by command and peremptory injunction of their Superiours it was put past a dispute , and became necessary , and that either they must perish instantly in the ruines and precipices of Disobedience , or put it to the hazard and a fair venture for a brighter crown or a bigger damnation . I wish also this care were entailed and did descend upon all Ages of the Church ; for the ambitious seeking of Dignities and Prelacies Ecclesiastical is grown the Pest of the Church , and corrupts the Salt it self , and extinguishes the lights , and gives too apparent evidences to the world that neither the end is pure , nor the intention sanctified , nor the person innocent , but the purpose ambitious or covetous , and the person vicious , and the very entrance into Church offices is with an impure torch , and a foul hand , or a heart empty of the affections of Religion , or thoughts of doing God's work . I do not think the present Age is to be treated with concerning denying to accept rich Prelacies and pompous Dignities ; but it were but reasonable that the main intention and intellectual design should be to appreciate and esteem the Office and employment to be of greatest consideration . It is lawful to desire a Bishoprick , neither can the unwillingness to accept it be , in a prudent account , adjudged the aptest disposition to receive it , ( especially if done in * ceremony , just in the instant of their entertainment of it , and possibly after a long ambition : ) but yet it were well if we remember that such desires must be sanctified with holy care and diligence in the Office ; for the hony is guarded with thousands of little sharp stings and dangers , and it will be a sad account , if we be called to audit for the crimes of our Diocese after our own Talleys are made even ; and he that believes his own load to be big enough , and trembles at the apprehension of the horrors of Dooms-day , is not very wise if he takes up those burthens which he sees have crushed their Bearers , and presses his own shoulders till the bones crack , only because the bundles are wrapt in white linen and bound with silken cords . He that desires the Office of a Bishop , desires a good work , saith S. Paul ; and therefore we must not look on it for the fair-spreading Sails and the beauteous Streamers which the favour of Princes hath put to it , to make it sail fairer and more secure against the dangers of secular discomforts ; but upon the Burthen it bears . Prelacy is a good work , and a good work well done is very honourable , and shall be rewarded ; but he that considers the infinite dangers of miscarrying , and that the 〈◊〉 of the Ship will be imputed to the Pilot , may think it many times the safest course to put God or his Superiours to the charge of a Command before he undertakes such great Ministeries : And he that enters in by the force of Authority , as he himself receives a testimony of his worth and aptness to the employment , so he gives the world another , that his search for it was not criminal , nor his person immodest , and by his weighty apprehension of his dangers he will consider his work , and obtain a grace to do it diligently , and to be accepted graciously . And this was the modesty and prudence of the Baptist. 3. When Jesus was baptized , he prayed , and the heavens were opened . External Rites of Divine Institution receive benediction and energy from above , but it is by the mediation of Prayer : * for there is nothing ritual , but it is also joyned with something moral , and required on our part in all persons capable of the use of Reason , that we may 〈◊〉 that the blessings of Religion are works and Graces too ; God therefore requiring us to do something , not that we may glory in it , but that we may estimate the Grace , and go to God for it in the means of his own hallowing . Naaman had been stupid , if , when the Prophet bade him wash seven times in Jordan for his cure , he had not confessed the cure to be wrought by the God of Israel and the ministery of his Prophet , but had made himself the Author , because of his obedience to the enjoyned condition ; and it is but a weak sancy to derogate from God's grace , and the glory and the freedom of it , because he bids us wash before we are cleansed , and pray when we are washed , and commands us to ask before we shall receive . But this also is true from this instance , that the external rite 〈◊〉 Sacrament is so instrumental in a spiritual Grace , that it never does it but with the conjunction of something moral : And this truth is of so great perswasion in the Greek Church , that the mystery of Consecration in the venerable Eucharist is amongst them attributed not to any mystical words and secret operations of syllables , but to the efficacy of the prayers of the Church , in the just imitation of the whole action and the rite of Institution . And the purpose of it is , that we might secure the excellency and holiness of such predispositions and concomitant Graces , which are necessary to the worthy and effectual susception of the external Rites of Christianity . 4. After the Holy Jesus was baptized and had prayed , the Heavens opened , the holy Ghost descended , and a voice from Heaven proclaimed him to be the Son of God , and one in whom the Father was well pleased ; and the same 〈◊〉 that was cast upon the head of our High Priest , went unto his 〈◊〉 , and thence sell to the borders of his garment : for as Christ our Head felt these effects in manifestation , so the Church believes God does to her and to her meanest children in the susception of the holy Rite of Baptism in right , apt and holy dispositions . For the Heavens open too upon us , and the Holy Ghost descends to 〈◊〉 the waters , and to hallow the Catechumen , and to pardon the passed and repented sins , and to consign him to the inheritance of 〈◊〉 , and to put on his military girdle , and give him the Sacrament and oath of fidelity ; for all this is understood to be meant by those frequent expressions of Scripture , calling Baptism the Laver of Regeneration , Illumination , a washing away the filth of the flesh , and the Answer of a good conscience , a being buried with Christ , and many others of the like purpose and signification . But we may also learn hence sacredly to esteem the Rites of Religion , which he first sanctified by his own personal susception , and then made necessary by his own institution and command , and God hath made to be conveyances of blessing and ministeries of the Holy Spirit . 5. The Holy Ghost descended upon Jesus in the manner or visible representment of a Dove : either in similitude of figure which he was pleased to assume , as the Church more generally hath believed ; or at least he did descend like a Dove , and in his robe of fire hovered over the Baptist's head , and then sate upon him , as the Dove uses to sit upon the house of her dwelling ; whose proprieties of nature are pretty and modest Hieroglyphicks of the duty of spiritual persons , which are thus observed in both Philosophies . The Dove sings not , but mourns , it hath no * gall , strikes not with its bill , hath no crooked talons , and forgets its young ones soonest of any the inhabitants of the air . And the effects of the Holy Spirit are symbolical in all the sons of Sanctification : For the voice of the Church is sad in those accents which express her own condition : but as the Dove is not so sad in her breast as in her note ; so neither is the interiour condition of the Church wretched and miserable , but indeed her Song is most of it Elegy within her own walls , and her condition looks sad , and her joys are not pleasures in the publick estimate , but they that afflict her think her miserable , because they know not the sweetnesses of a holy peace and serenity which supports her spirit , and plains the heart under a rugged brow , making the Soul festival under the noise of a Threne and sadder groanings . But the Sons of consolation are also taught their Duty by this Apparition : for upon whomsoever the Spirit descends , he teaches him to be meek and charitable , neither offending by the violence of hands , or looser language . For the Dove is inoffensive in beak and foot , and feels no disturbance and violence of passions when its dearest interests are destroyed ; that we also may be of an even spirit in the saddest accidents , which usually discompose our peace : and however such symbolical intimations receive their efficacy from the fancy of the contriver ; yet here , whether this Apparition did intend any such moral representment or no , it is certain that where-ever the holy Spirit does dwell , there also Peace and Sanctity , Meekness and Charity , a mortisied will and an active dereliction of our desires do inhabit . But besides this hieroglyphical representment , this Dove , like that which Noah sent out from the Ark , did aptly signifie the World to be renewed , and all to be turned to a new creation , and God hath made a new Covenant with us , that , unless we provoke him , he will never destroy us any more . 6. No sooner had the voice of God pronounced Jesus to be the well-beloved Son of God , but the Devil thought it of great concernment to attempt him with all his malice and his art ; and that is the condition of all those whom God's grace hath separated from the common expectations and societies of the world : and therefore the Son of Sirach gave good advice , My son , if thou come to serve the Lord , prepare thy Soul for temptation ; for not only the Spirits of darkness are exasperated at the declension of their own Kingdom , but also the nature and constitution of vertues and eminent graces , which holy persons exercise in their lives , is such as to be easily assailable by their contraries , apt to be lessened by time , to be interrupted by weariness , to grow flat and insipid by tediousness of labour , to be omitted and grow infrequent by the impertinent diversions of society and secular occasions ; so that to rescind the 〈◊〉 of Vice made firm by nature and evil habits , to acquire every new degree 〈◊〉 Vertue , to continue the holy fires of zeal in their just proportion , to 〈◊〉 the Devil , and to reject the invitations of the World , and the 〈◊〉 embraces of the Flesh , which are the proper employment of the sons of God , is a perpetual difficulty , and every possibility of 〈◊〉 the strictness of a Duty is a Temptation , and an insecurity to them who have begun to serve God in hard battels . 7. The Holy Spirit did drive Jesus into the wilderness to be tempted by the Devil . And 〈◊〉 we are bound to pray instantly that we fall into no Temptation ; yet if by Divine permission or by an inspiration of the Holy Spirit we be engaged in an action or course of life that is full of Temptation and empty of comfort , let us apprehend it as an issue of Divine Providence , as an occasion of the rewards of Diligence and Patience , as an instrument of Vertue , as a designation of that way in which we must glorifie God ; but no argument of disfavour , since our dearest Lord , the most Holy Jesus , who could have driven the Devil away by the Breath of his mouth , yet was by the Spirit of his Father permitted to a trial and molestation by the spirits of Darkness . And this is S. James's counsel , My brethren , count it all joy when ye enter into divers temptations , knowing that the trial of your Faith worketh Patience . So far is a Blessing , when the Spirit is the instrument of our motion , and brings us to the trial of our Faith : but if the Spirit leaves us , and delivers us over to the Devil , not to be tempted , but to be abused and ruined , it is a sad condition , and the greatest instance of their infelicity whom the Church upon sufficient reason and with competent authority delivers over to Satan , by the infliction of the greater Excommunication . 8. As soon as it was permitted to the Devil to tempt our Lord , he , like fire , had no power to suspend his act , but was as entirely determined by the fulness of his malice as a natural agent by the appetites of nature ; that we may know to whom we owe the happinesses of all those hours and days of peace in which we sit under the trees of Paradise , and see no serpent encircling the branches , and presenting us with fair fruit to ruine us . It is the mercy of God we have the quietness of a minute ; for if the Devil's chain were taken off , he would make our very beds a torment , our tables to be a snare , our sleeps phantastick , lustful and illusive , and every sense should have an object of delight and danger , an Hyaena to kiss , and to perish in its embraces . But the Holy Jesus having been assaulted by the Devil , and felt his malice by the experiments of Humanity , is become so merciful a high Priest , and so sensible of our sufferings and danger , by the apprehensions of compassion , that he hath put a hook into the nostrils of Leviathan ; and although the reliques of seven Nations be in our borders and fringes of our Countrey , yet we live as safe as did the Israelites , upon whom sometimes an inroad and invasion was made , and sometimes they had rest forty years , and when the storm came , some remedy was found out , by his grace by whose permission the tempest was stirred up : and we find many persons who in seven years meet not with a violent temptation to a crime , but their battels are against impediments and retardations of improvement ; their own rights are not directly questioned , but the Devil and Sin are wholly upon the defensive . Our duty here is an act of affection to God , making returns of thanks for the protection , and of duty to secure and continue the favour . 9. But the design of the Holy Ghost being to expose Jesus to the Temptation , he arms himself with Fasting , and Prayer , and Baptism , and the Holy Spirit against the day of battel ; he continues in the Wilderness forty days and sorty nights without meat or drink , attending to the immediate addresses and colloquies with God , not suffering the interruption of meals , but representing his own and the necessities of all mankind with such affections and instances of spirit , love and wisdom , as might express the excellency of his person , and promote the work of our Redemption ; his conversation being in this interval but a resemblance of Angelical perfection , and his * Fasts not an instrument of Mortification , for he needed none , he had contracted no stain from his own nor his Parents acts ; neither do we find that he was at all hungry , or asslicted with his 〈◊〉 , till after the expiration of forty days . He was afterwards an hungry ( said the Evangelist , ) and his abstinence from meat might be a defecation of his faculties , and an opportunity of Prayer , but we are not sure it intended any thing else : but it may concern the prudence of Religion to snatch at this occasion of duty so far as the instance is imitable , and in all violences of Temptation to fast and pray , Prayer being a rare antidote against the poison , and Fasting a convenient disposition to intense , actual and undisturbed Prayer . * And we may remember also that we have been baptized and consign'd with the Spirit of God , and have received the adoption of Sons , and the graces of Sanctification in our Baptisms , and had then the seed of God put into us , and then we put on Christ , and entring into battel put on the whole armour of Righteousness ; and therefore we may by observing our strength gather also our duty and greatest obligation , to fight manfully , that we may triumph gloriously . 10. The Devil 's first Temptation of Christ was upon the instances and first necessities of Nature ; Christ was hungry , and the Devil invited him to break his fast upon the expence of a Miracle , by turning the stones into bread . But the answer Jesus made was such as taught us , since the ordinary Providence of God is sufficient for our provision or support , extraordinary ways of satisfying necessities are not to be undertaken , but God must be relied upon , his time attended , his manner entertained , and his measure thankfully received . Jesus refused to be relieved , and denied to manifest the Divinity of his Person , rather than he would do an act which had in it the intimation of a diffident spirit , or might be expounded a disreputation to God's Providence . And therefore it is an improvident care and impious security to take evil courses , and use vile instruments to furnish our Table , and provide for our necessities . God will certainly give us bread , and till he does , we can live by the breath of his mouth , by the Word of God , by the light of his countenance , by the refreshment of his Promises ; for if God gives not provisions into our granaries , he can feed us out of his own , that is , 〈◊〉 of the repositories of Charity . If the flesh-pots be removed , he can also alter the appetite ; and when our stock is 〈◊〉 , he can also lessen the necessity ; or if that continues , he can drown the sense of it in a deluge of patience and resignation . Every word of God's mouth can create a Grace , and every Grace can supply two necessities , both of the body and the spirit , by the comforts of this to support that , that they may bear each others burthen , and alleviate the pressure . 11. But the Devil is always prompting us to change our Stones into Bread , our sadnesses into sensual comfort , our drinesses into inundations of fancy and exteriour sweetnesses : for he knows that the ascetick Tables of Mortification and the stones of the Desart are more healthful than the fulnesses of voluptuousness and the corn of the valleys . He cannot endure we should live a life of Austerity or Self-denial : if he can get us but to satisfie our Senses , and a little more freely to please our natural desires , he then hath a fair Field for the Battel ; but so long as we force him to fight in hedges and morasses , encircling and crowding up his strengths into disadvantages , by our stone-walls , our hardnesses of Discipline and rudenesses of Mortification , we can with more facilities repell his flatteries , and receive fewer incommodities of spirit . But thus the Devil will abuse us by the impotency of our natural desires , and therefore let us go to God for satisfaction of our wishes : God can , and does , when it is good for us , change our stones into bread : for he is a Father so merciful , that if we ask him a Fish , he will not give us a Scorpion ; if we ask him bread , he will not offer us a stone ; but will satisfie all our desires by ministrations of the Spirit , making stones to become our meat , and tears our drink ; which although they are unpleasant and harsh to natural appetites , yet by the operation and influences of God's Holy Spirit they are made instruments of health , and life , and Salvation . 12. The Devil , perceiving Jesus to be a person of greater eminency and perfection than to be moved by sensual and low desires , makes a second assault by a Temptation something more spiritual , and tempts him to Presumption and indiscreet confidence , to a throwing himself down from the pinnacles of the Temple , upon the stock of Predestination , that God might secure him by the ministery of Angels , and so prove his being the Son of God. And indeed it is usual with the Devil , when severe persons have so much mortified their lower appetites that they are not easily overcome by an invitation of carnality or intemperance , to stir them to opinions of their own Sanctity , and make their first escaping prove their second and greater dangers . But that the Devil should perswade Jesus to throw himself down because he was the Son of God , was an invitation to no purpose , save only that it gave occasion to this truth , That God's Providence secures all his sons in the ways of Nature , and while they are doing their duty ; but loves not to be tempted to acts unreasonable and unnecessary : God will protect his servants in or from all evils happening without their knowledge , or against their will ; but not from evils of their own procuring . Heron , an inhabitant of the Desart , suffered the same Temptation , and was overcome by it ; for he died with his fall , sinfully and ingloriously . For the caresses of God's love to his Saints and servants are security against all but themselves . The Devil and all the World offer to do them mischief , but then they shall be safe , because they are innocent ; if they once offer to do the same to themselves , they lose their Protection , because they lost their Prudence and their Charity . But here also it will concern all those who by their eminent imployment and greater ministeries in Ecclesiasticals are set upon the pinnacle of the Temple , to take care that the Devil tempt not them to a precipice ; a fall from so great a height will break the bones in pieces : and yet there also the station is less firm , the posture most uneasie , the prospect vertiginous , and the Devil busie and desirous to thrust us headlong . 13. S. Hierom here observes well , the Devil intending mischief to our Blessed Saviour , invited him to cast himself down . He may perswade us to a fall , but cannot precipitate us without our own act . And it is an infinite mercy in God , that the Devil , who is of malice infinite , is of so restrained and limited a power , that he can do us no ghostly disadvantage , but by perswading us to do it our selves . And then it will be a strange imprudence to lay violent and unreasonable hands upon our selves , and do that mischief which our strongest and most malicious Adversary cannot ; or to be invited by the only Rhetorick of a dog's barking , to come near him , to untie his chain , to unloose his muzzle , for no other end but that we may be bitten . Just such a fool is every person that consents to the Temptations of the Devil . 14. By this time the Devil began to perceive that this was the Son of God , and designed to be the King of all the World , and therefore resolved for the last assault to profer him the Kingdoms of the World ; thinking Ambition more likely to ruine him , because he knew it was that which prevailed upon himself , and all those fallen Stars , the Angels of Darkness . That the Devil told a lie it is most likely , when he said , he had power to dispose the Kingdoms of the World ; for originally and by proper inherent right God alone disposes all Governments : but it is also certain , that the Devil is a person capable of a delegate imployment in some great mutation of States ; and many probabilities have been observed by wise personages , perswading that the Grandeur of the Roman Empire was in the degrees of increment and decrement permitted to the power and managing of the Devil , that the greatness of that Government , being in all appearance full of advantage to Satan's Kingdom , and imployed for the dis-improvement of the weak beginnings and improbable increase of Christianity , might give lustre and demonstration to it that it came from God , since the great permissions of power made to the Devil , and acted with all art and malice in defiance of the Religion , could produce no other effect upon it but that it made it grow greater ; and the greatness was made more miraculous , since the Devil , when his chain was off , fain would , but could not suppress it . 15. The Lamb of God , that heard him with patience tempt him to do himself a mischief , and to throw himself headlong , could by no means endure it when he tempted to a direct dishonouring of God. Our own injuries are opportunities of patience ; but when the glory of God and his immediate Honour is the question , then is the occasion and precise minute for the 〈◊〉 of a clear-shining and unconsuming Zeal . But the care of God's Glory had so filled and imployed all the Faculties of Jesus , that he takes no notice of the offer : and it were well also that we had fewer opinions of the lustre of worldly dignities , or at least that we in imitation of our Blessed Master should resuse to accept all the World , when it is to be bought of the Devil at the expence of a deadly sin . For that Government cannot be very honourable that makes us slaves to the worst of Tyrants ; and all those Princes and great personages , who by injury and usurpation possess and invade others rights , would do well to consider , that a Kingdom is too dearly paid for if the condition be first to worship the Devil . 16. When the Devil could do no good , he departed for a time . If he could ever have spied a time of returning , he wanted not will nor malice to observe and use it : And although Jesus was a person without danger , yet I doubt not but the Holy Ghost described that circumstance , that we should not have the securities of a deep peace when we have had the success of conquerors , for a surprise is most full of horror and of more certain ruine ; so that we have no security , but a perpetual observation ; that , together with the grace of God , ( who takes care of all his servants , and will drive away the Tempter when he pleases , and help us always when we need ) is as great an argument for our confidence and encouragement to our prayers and address to God , as it is safety to our person , and honour to our victory . And let us account it our honour , that the trials of Temptation , which is the greatest sadness of our condition , are hallowed by the Temptation of Jesus , and our condition assured by his assistances , and the assistances procured by our Prayers most easily upon the advantage of his sufferings and compassion . And we may observe that Poverty , Predestination and Ambition are the three quivers from which the Devil drew his arrows which ( as the most likely to prevail ) he shot against Christ : but now he shot in vain , and gave probation that he might be overcome ; our Captain hath conquered for himself and us . By these instances we see our danger , and how we are provided of a remedy . The PRAYER , O Holy Jesus , who didst fulfil all Righteousness , and didst live a life of evenness and obedience and community , submitting thy self to all Rites and Sanctions of Divine ordinance ; give me grace to live in the fellowship of thy holy Church , a life of Piety , and without singularity , receiving the sweet influence of thy Sacraments and Rites , and living in the purities and innocencies of my first Sanctification . I adore thy goodness infinite , that thou hast been pleased to wash my Soul in the Laver of Regeneration , that thou hast consigned me to the participation of thy favours by the holy 〈◊〉 . Let me not return to the infirmities of the Old Man , whom thou hast crucified on thy Cross , and who was buried with thee in Baptism ; nor 〈◊〉 the crimes of my sinsul years , which were so many recessions from 〈◊〉 purities : but let me ever receive the emissions of thy Divine Spirit , and be a Son of God , a partner of thine immortal inheritance ; and when thou seest it needful , I may receive testimony from Heaven , that I am thy servant and thy child . And grant that I may so walk , that I neither disrepute the honour of the Christian Institution , nor stain the whitenesses of that Innocence which thou didst invest my Soul withall when I put on the Baptismal Robe , nor break my holy Vow , nor lose my right of inheritance which thou hast given me by promise and grace ; but that thou mayest love me with the love of a Father , and a Brother , and a Husband , and a Lord , and I serve thee in the communion of Saints , in the susception of Sacraments , in the actions of a holy life , and in a never-failing love or uninterrupted Devotion ; to the glory of thy Name , and the promotion of all those Ends of Religion which thou hast designed in the excellent Oeconomy of Christianity . Grant this , Holy Jesus , for thy mercie 's sake , and for the honour of thy Name , which is and shall be adored for ever and ever . Amen . DISCOURSE V. Of Temptation . 1. GOD , who is the Fountain of good , did chuse rather to bring good out of evil , than not to suffer any evil to be : not only because variety of accidents and natures do better entertain our affections and move our spirits , who are transported and suffer great impressions by a circumstance , by the very opposition and accidental lustre and eminency of contraries ; but also that the glory of the Divine Providence in turning the nature of things into the designs of God might be illustrious , and that we may in a mixt condition have more observation , and after our danger and our labour may obtain a greater reward : for Temptation is the opportunity of Vertue and a Crown ; God having disposed us in such a condition , that our Vertues must be difficult , our inclinations 〈◊〉 and corrigible , our avocations many , our hostilities bitter , our dangers proportionable , that our labour might be great , our inclinations suppressed and corrected , our intentions be made actual , our enemies be resisted , and our dangers pass into security and honour , after a contestation , and a victory , and a perseverance . It is every man's case ; * Trouble is as certainly the lot of our nature and inheritance , and we are so sure to be tempted , that in the deepest peace and silence of spirit oftentimes is our greatest danger ; not to be tempted is sometimes our most subtle Temptation . It is certain then , we cannot be secure when our Security is our enemy ; but therefore we must do as God himself does , make the best of it , and not be sad at that which is the publick portion and the case of all men , but order it according to the intention , place it in the eye of vertue , that all its actions and motions may tend thither , there to be changed into felicities . But certain it is , unless we first be cut and hewen in the mountains , we shall not be fixed in the Temple of God ; but by incision and contusions our roughnesses may become plain , or our sparks kindled , and we may be either for the Temple or the Altar , spiritual building or holy fire , something that God shall delight in , and then the Temptation was not amiss . 2. And therefore we must not wonder that oftentimes it so happens , that nothing will remove a Temptation , no diligence , no advices , no labour , no prayers ; not because these are ineffectual , but because it is most fit the Temptation should abide for ends of God's designing : and although S. Paul was a person whose prayers were likely to be prevalent , and his industry of much prudence and efficacy toward the drawing out of his thorn ; yet God would not do it , but continued his war , only promising to send him succour , My grace is sufficient for thee : meaning , he should have an enemy to try his spirit and improve it , and he should also have God's grace to comfort and support it ; but as without God's grace the Enemy would spoil him , so without an Enemy God's grace would never swell up into glory and crown him . For the caresses of a pleasant Fortune are apt to swell into extravagancies of spirit , and burst into the dissolution of manners ; and unmixt Joy is dangerous : but if in our fairest Flowers we spie a Locust , or feel the uneasiness of a Sackcloth under our fine Linen , or our Purple be tied with an uneven and a rude Cord ; any little trouble , but to correct our wildnesses , though it be but a Death's-head served up at our Feasts , it will make our Tables fuller of health and freer from snare , it will allay our spirits , making them to retire from the weakness of dispersion , to the union and strength of a sober recollection . 3. Since therefore it is no part of our imployment or our care to be free from all the attempts of an enemy , but to be safe in despite of his hostility ; it now will concern us to inform our selves of the state of the War in general , and then to make provisions and to put on Armour accordingly . 4. First , S. * 〈◊〉 often observes , and makes much of the discourse , that the Devil , when he intends a Battery , first views the Strengths and Situation of the place . His sence drawn out of the cloud of an Allegory is this ; The Devil first considers the Constitution and temper of the person he is to tempt , and where he observes his natural inclination apt for a Vice , he presents him with objects , and opportunity , and arguments 〈◊〉 to his caitive disposition ; from which he is likely to receive the smaller opposition , since there is a party within that desires his intromission . Thus to Lustful natures he represents the softer 〈◊〉 〈◊〉 the 〈◊〉 of Fornication ; to the Angry and revengeful he offers to consideration the satisfactions and content of a full Revenge , and the emissions of anger ; to the Envious he makes Panegyricks of our Rivals , and swells our fancies to opinion , our opinion to self-love , self-love to arrogance , and these are supported by contempt of others , and all determine upon Envy , and expire in Malice . Now in these cases , when our natures are caitive and unhandsome , it were good we were conscious of our own weaknesses , and by special arts and strengths of Mortification fortifie that part where we are apt and exposed to danger : we are sure enough to meet a Storm there , and we also are likely to perish in it , unless we correct those a versenesses and natural indispositions , and reduce them to the evennesses of Vertue , or the affections and moderation of a good nature . Let us be sure that the Devil take not a helve from our own branches to 〈◊〉 his axe , that so he may cut the tree down : and certainly he that does violence to his nature , will not be easie to the entertainment of affections preternatural and violent . 5. Secondly , But the Devil also observes all our exteriour Accidents , Occasions and Opportunities of action ; he sees what Company we keep , he observes what degrees of love we have to our Wives , what looseness of affection towards Children , how prevalent their perswasions , how inconvenient their discourses , how trifling their interests , and to what degrees of determination they move us by their importunity or their power . The Devil tempted Adam by his Wife , because he saw his affections too pliant , and encirling her with the entertainment of fondness , joy , wonder , and amorous fancy : It was her hand that made the fruit beauteous to Adam ; She saw it 〈◊〉 of it self , and so she ate ; but Adam was not moved by that argument , but , The Woman gave it me , and I did eat : she gave vivacity to the Temptation , and efficacy to the argument . And the severity of the Man's understanding would have given a reasonable answer to the 〈◊〉 of the Serpent ; That was an ugly Beast , and his arguments not being of themselves convincing to a wise person , either must put on advantages of a fair insinuation and representment , or they are returned with scorn : But when the 〈◊〉 hands of his young Virgin. Mistriss became the Orators , the Temptation was an amorevolezza , he kisses the presenter , and hugs the ruine . Here therefore it is our safest course , to make a retrenchment of all those excrescences of Affections which , like wild and irregular Suckers , draw away nourishment from the Trunk , making it as sterile as it self is unprofitable . As we must restrain the inclinations of Nature , so also of Society and Relation , when they become inconvenient , and let nothing of our Family be so adopted or naturalized into our affections , as to create within us a new concupiscence , and a second time spoil our nature : What God intended to us for a Help , let not our fondnesses convert into a Snare ; and he that is not ready to deny the importunities and to reject the interests of a Wife or Child or Friend , when the question is for God , deserves to miss the comforts of a good , and to feel the troubles of an imperious woman . 6. Thirdly , We also have Ends and designs of our own , some great purpose upon which the greatest part of our life turns ; it may be we are to raise a Family , to recover a sunk Estate , or else Ambition , Honour , or a great Imployment is the great hindge of all our greater actions ; and some men are apt to make haste to be rich , or are to pass through a great many difficulties to be honourable : and here the Devil will swell the hopes , and obstruct the passages ; he will heighten the desire , and multiply the business of access , making the concupiscence more impatient , and yet the way to the purchase of our purposes so full of imployment and variety , that both the implacable desire and the multitude of changes and transactions may increase the danger , and multiply the sin . When the Enemy hath observed our Ends , he makes his Temptations to reflect from that angle which is direct upon them , provoking to malice and impatience against whomsoever we find standing in our way , whether willingly or by accident ; then follow naturally all those sins which are instrumental to removing the impediments , to facilitating the passage , to endearing our friends , to procuring more confidents , to securing our hopes , and entring upon possession . Simon Magus had a desire to be accounted some great one ; and by that purpose he was tempted to Sorcery and Divination ; and with a new object he brought a new sin into the world , adding Simony to his Sorcery , and taught posterity that crime , which till then had neither name nor being . And those Ecclesiasticks who violently affect rich or pompous Prelacies , pollute themselves with worldly Arts , growing covetous as Syrian Merchants , ambitious as the Levantine Princes , factious as the people , revengeful as 〈◊〉 , and proud as Conquerors and Usurpers ; and by this means Beasts are brought into the Temple , and the Temple it self is exposed to sale , and the holy Rites as well as the beasts of Sacrifice are made venial . To prevent the 〈◊〉 inconveniencies that thrust themselves into the common and great roads of our life , the best course is to cut our great Chanel into little Rivulets , making our Ends the more , that we may be indifferent to any , proposing nothing great , that our desires may be little ; for so we shall be better able to digest the troubles of an Enemy , the contradictions of an unhandsome accident , the crossing of our hopes , because our desires are even , and our ends are less considerable , and we can with much readiness divert upon another purpose , having another ready with the 〈◊〉 proportion to our hopes and desires as the 〈◊〉 . Thus 〈◊〉 we propound to our selves an honest imployment or a quiet retirement , a work of Charity abroad or of Devotion at home , if we miss in our first setting sorth , we return to shoar , where we can 〈◊〉 with content , it being alike to us either to 〈◊〉 abroad with more gain , or trade at home with more 〈◊〉 : But when we once grow great in our desires , fixing too earnestly upon one object , we either grow 〈◊〉 , ( as Rachel , Give me children , or I die ; ) or take ill courses and use 〈◊〉 means , ( as Thamar , chusing rather to lie with her Father than to die without issue ; ) or else are 〈◊〉 in the loss and frustration of our hopes , ( like the Women of Ramah , who would 〈◊〉 be comforted , ) Let therefore our life be moderate , our desires reasonable , our hopes little , our Ends none in eminency and 〈◊〉 above others : for as the rays of Light passing through the thin air end in a small and undiscerned Pyramis , but 〈◊〉 upon a wall are doubled and increase the warmth to a scorching and troublesome heat ; so the desires of Man , if they pass through an even and an indifferent life towards the issues of an ordinary and necessary course , they are little and within command , but if they pass upon an end or aim of difficulty or ambition , they duplicate and grow to a 〈◊〉 : and we have seen the even and temperate lives of indifferent persons continue in many degrees of Innocence ; but the Temptation of busie designs is too great even for the best of dispositions . 7. But these Temptations are crasse and material , and soon discernible ; it will require some greater observation to arm against such as are more spiritual and immaterial . For he hath Apples to cousen Children , and Gold for Men ; the Kingdoms of the World for the Ambition of Princes , and the Vanities of the World for the Intemperate ; he hath Discourses and fair-spoken Principles to abuse the pretenders to Reason , and he hath common Prejudices for the more vulgar understandings . Amongst these I chuse to consider such as are by way of Principle or Proposition . 8. The first great Principle of Temptation I shall note , is a general mistake , which excuses very many of our crimes upon pretence of Infirmity , calling all those sins to which by natural disposition we are inclined ( though by carelesness and evil customs they are heightned to a habit ) by the name of Sins of infirmity ; to which men suppose they have reason and title to pretend . If , when they have committed a crime , their Conscience checks them , and they are troubled , and , during the interval and abatement of the heats of desire , resolve against it , and commit it readily at the next opportunity ; then they cry out against the weakness of their Nature , and think , as long as this body of death is about them , it must be thus , and that this condition may stand with the state of Grace : And then the Sins shall return periodically , like the revolutions of a Quartan Ague , well and ill for ever , till Death surprizes the mistaker . This is a Patron of sins , and makes the Temptation prevalent by an authentick instrument : and they pretend the words of S. Paul , For the good that I would , that I do not ; but the evil that I would not , that I do . For there is a law in my members 〈◊〉 against the law of my mind , bringing me into captivity to the law of Sin. And thus the 〈◊〉 of Sin is mistaken for a state of Grace , and the imperfections of the Law are miscalled the affections and necessities of Nature , that they might seem to be incurable , and the persons apt for an excuse therefore , because for Nature there is no absolute cure . But that these words of S. Paul may not become a 〈◊〉 of death and instruments of a temptation to us , it is observable , that the Apostle by a siction of person ( as is usual * with him ) speaks of himself not as in the state of Regeneration under the Gospel , but under the 〈◊〉 , obscurities , insufficiencies and imperfections of the Law , which indeed he there contends to have been a Rule good and holy , apt to remonstrate our misery , because by its prohibitions , and limits given to natural desires , it made actions ( before indifferent ) now to be sins , it added many curses to the breakers of it , and by an 〈◊〉 of contrariety it made us more desirous of what was now unlawful : but it was a Covenant in which our Nature was restrained , but not helped ; it was provoked , but not sweetly assisted ; our Understandings were instructed , but our Wills not sanctified , and there were no suppletories of Repentance ; every greater sin was like the fall of an Angel , irreparable by any mystery , or express recorded or enjoyned . Now of a man under this Govenant he describes the condition to be such , that he understands his Duty , but by the infirmities of Nature he is certain to fall , and by the helps of the Law not strengthened against it , nor restored after it ; and therefore he calls himself under that notion a miserable man sold under sin , not doing according to the rules of the Law or the dictates of his Reason , but by the unaltered misery of his Nature certain to prevaricate . But the person described here is not S. Paul , is not any justified person , not so much as a Christian , but one who is under a state of direct opposition to the state of Grace ; as will manifestly appear if we observe the antithesis from S. Paul's own characters . For the Man here named is such , as in whom sin wrought all concupiscence , in whom sin lived , and slew him , ( so that he was dead in trespasses and sins ; ) and although he did delight in the Law after his inwardman , that is , his understanding had intellectual complacencies and satisfactions , which afterwards he calls serving the Law of God with his mind , ( that is , in the first dispositions and preparations of his spirit ) yet he could act nothing ; for the law in his members did inslave him , and brought him into captivity to the law of sin : so that this person was full of actual and effective lusts , he was a slave to sin and dead in trespasses : But the state of a regenerate person is such , as to have 〈◊〉 the flesh with the affections and lusts ; in whom sin did not reign , not only in the mind , but even also not in the mortal body ; over whom sin had no dominion ; in whom the old man was crucified , and the body of sin was destroyed , and sin not at all served . And to make the antithesis yet clearer , in the very beginning of the next Chapter the Apostle saith , that the spirit of life in Christ Jesus had made him free from the law of sin and death ; under which law he complained immediately before , he was sold and killed , to shew the person was not the same in these so different and contradictory representments . No man in the state of Grace can say , The evil that I would not , that I do : if by evil he means any evil that is habitual , or in its own nature deadly . 9. So that now let no man pretend an inevitable necessity to sin : for if ever it comes to a custom or to a great violation , though but in a single act , it is a condition of Carnality , not of spiritual life ; and those are not the infirmities of Nature , but the weaknesses of Grace , that make us sin so frequently ; which the Apostle truly affirms to the same purpose , The flesh lusteth against the Spirit , and the Spirit against the flesh ; and these are contrary the one to the other : so that [ ye cannot ] or [ that ye * do not do ] the things that ye would . This disability proceeds from the strength of the flesh , and weakness of the spirit : For he adds , But if ye be led by the Spirit , ye are not under the Law : saying plainly , that the state of such a combate , and disability of doing good , is a state of a man under the Law , or in the flesh , which he accounts all one ; but every man that is sanctified under the Gospel is led by the Spirit , and walks in the Spirit , and brings forth the fruits of the Spirit . It is not our excuse , but the aggravation of our sin , that we fall again in despite of so many resolutions to the contrary . And let us not flatter our selves into a confidence of sin , by supposing the state of Grace can stand with the Custom of any sin : for it is the state either of an animalis homo , ( as the Apostle calls him ) that is , a man in pure naturals , without the clarity of divine Revelations , who cannot perceive or understand the things of God ; or else of the carnal man , that is , a person , who though in his mind he is convinced , yet he is not yet freed from the dominion of sin , but only hath his eyes opened , but not his bonds loosed . For by the perpetual analogy and frequent expresses in Scripture , the spiritual person , or the man redeemed by the spirit of life in Christ Jesus , is free from the Law , and the Dominion , and the Kingdom , and the Power of all sin . For to be carnally minded is death , but to be spiritually minded is life and peace . 10. But sins of Infirmity in true sence of Scripture signifie nothing but the sins of an unholy and an unsanctified nature , when they are taken for actions done against the strength of resolution out of the strength of natural appetite and violence of desire : and therefore in Scripture the state of Sin and the state of Infirmity is all one . For when we were yet without strength , in due time Christ died for the ungodly , ( saith the Apostle : ) the condition in which we were when Christ became a sacrifice for us was certainly a condition of sin and enmity with God , and yet this he calls a being without strength , or in a state of weakness and infirmity ; which we , who believe all our strength to be derived from Christ's death , and the assistance of the holy Spirit , the fruit of his Ascension , may soon apprehend to be the true meaning of the word . And in this sence is that saying of our Blessed Saviour , The whole have no need of a Physician , but they that are weak : for therefore Christ came into the world to save sinners , those are the persons of Christ's Infirmary , whose restitution and reduction to a state of life and health was his great design . So that whoever sin habitually , that is , constantly , periodically , at the revolution of a temptation , or frequently , or easily , are persons who still remain in the state of sin and death ; and their intervals of Piety are but preparations to a state of Grace , which they may then be when they are not used to countenance or excuse the sin , or to flatter the person . But if the intermediate resolutions of emendation ( though they never run beyond the next assault of passion or desire ) be taken for a state of Grace blended with infirmities of Nature , they become destructive of all those purposes , through our mistake , which they might have promoted if they had been rightly understood , observed and cherished . Sometimes indeed the greatness of a Temptation may become an instrument to excuse some degrees of the sin , and make the man pitiable , whose ruine seems almost certain , because of the greatness and violence of the enemy , meeting with a natural aptness : but then the question will be , whither and to what actions that strong Temptation carries him ; whether to a work of a mortal nature , or only to a small irregularity , that is , whether to death , or to a wound : for whatever the principle be , if the effect be death , the man's case was therefore to be pitied , because his ruine was the more inevitable ; not so pitied , as to excuse him from the state of death . For let the Temptation be never so strong , every Christian man hath assistances sufficient to support him , so as that , without his own yielding , no Temptation is stronger than that grace which God offers him ; for if it were , it were not so much as a sin of infirmity , it were no sin at all . This therefore must be certain to us ; When the violence of our Passions or desires overcomes our resolutions and fairer purposes , against the dictate of our Reason , that indeed is a state of Infirmity , but it is also of sin and death , a state of Immortification ; because the offices of Grace are to crucifie the Old man , that is , our former aud impurer conversation , to subdue the petulancy of our Passions , to reduce them to reason , and to restore Empire and dominion to the superiour Faculties . So that this condition in proper speaking is not so good as the Infirmity of Grace , but it is no Grace at all : for whoever are Christ's , have crucified the flesh with the affections and lusts : those other imperfect , ineffective resolutions are but the first approaches of the Kingdom of Christ , nothing but the clarities of lightning , dark as 〈◊〉 as light ; and they therefore cannot be excuses to us , because the contrary weaknesses ( as we call them ) do not make the sin involuntary , but chosen and pursued , and in true speaking is the strength of the Lust , not the infirmity of a state of Grace . 11. But yet there is a condition of Grace which is a state of little and imperfect ones , such as are called in Scripture Smoaking flax and bruised reeds ; which is a state of the first dawning of the Sun of Righteousness , when the lights of Grace new rise upon our eyes ; and then indeed they are weak , and have a more dangerous neighbourhood of Temptations and desires , but they are not subdued by them : they sin not by direct election ; their actions criminal are but like the slime of Nilus , leaving rats half formed ; they sin but seldom , and when they do , it is in small instances , and then also by surprise , by inadvertency , and then also they interrupt their own acts , and lessen them perpetually ; and never do an act of sinfulness , but the principle is such as makes it to be involuntary in many degrees . For when the Understanding is clear , and the dictate of Reason undisturbed and determinate , whatsoever then produces an irregular action excuses not , because the action is not made the less voluntary by it ; for the action is not made involuntary from any other principle but from some defect of Understanding , either in act , or habit , or faculty . For where there is no such defect , there is a full deliberation according to the capacity of the man , and then the act of election that follows is clear and full , and is that proper disposition which makes him truly capable of punishment or reward respectively . Now although in the first beginnings of Grace there is not a direct Ignorance to excuse totally ; yet because a sudden surprise or an inadvertency is not always in our power to prevent , these things do lessen the election and freedom of the action : and then because they are but seldom , and never proceed to any length of time , or any great instances of crime , and are every day made still more infrequent , because Grace growing stronger , the observation and advertency of the spirit and the attendance of the inner man grows more effectual and busie ; this is a state of the imperfection of Grace , but a state of Grace it is . And it is more commonly observed to be expressed in the imperfection of our good actions , than in the irregularity of bad actions : and in this sence are those words of our Blessed Saviour , The Spirit 〈◊〉 is willing , but the flesh is weak ; which in this instance was not expressed in sin , but in a natural imperfection , which then was a recession from a civility , a not watching with the Lord. And this is the only Infirmity that can consist with the state of Grace . 12. So that now we may lay what load we please upon our Nature , and call our violent and unmortified desires by the name of an imperfect Grace ; but then we are dangerously mistaken , and flatter our selves into an opinion of Piety , when we are in the gall of bitterness ; so making our misery the more certain and irremediable , because we think it needs nothing but a perpetuity and perseverance to bring us to Heaven . The violence of Passion and Desires is a misery of Nature , but a perfect principle of Sin ; multiplying and repeating the acts , but not lessening the malignity : But sins of Infirmity , when we mean sins of a less and lower malice , are sins of a less and imperfect choice , because of the unavoidable imperfection of the Understanding . Sins of Infirmity are always infirm sins , that is , weak and imperfect in their principle , and in their nature , and in their design ; that is , they are actions incomplete in all their capacities : but then Passions and periodical inclinations consisting with a regular and determined and actual understanding must never be their principle ; for whatsoever proceeds thence is destructive of spiritual life , and inconsistent with the state of Grace . But sins of infirmity , when they pretend to a less degree of malignity and a greater degree of excuse , are such as are little more than sins of pure and inculpable ignorance ; for in that degree in which any other principle is mixt with them , in the same degree they are criminal and inexcusable . For as a sin of infirmity is pretended to be little in its value and malignity : so it is certain , if it be great in the instance , it is not a sin of infirmity , that is , it is a state or act of death , and absolutely inconsistent with the state of Grace . 13. Secondly , Another Principle of Temptation pregnant with sin , and fruitful of monsters , is a weaker pretence which less wary and credulous persons abuse themselves withall , pretending as a ground for their confidence and incorrigible pursuance of their courses , that they have a Good meaning , that they intend sometimes well , and sometimes not ill , and this shall be sufficient to sanctifie their actions , and to hallow their sin . And this is of worse malice , when Religion is the colour for a War , and the preservation of Faith made the warrant for destruction of Charity , and a Zeal for God made the false light to lead us to Disobedience to Man , and hatred of Idolatry is the usher of Sacriledge , and the 〈◊〉 of Superstition the introducer of Profaneness , and Reformation made the colour for a Schism , and Liberty of conscience the way to a 〈◊〉 and saucy Heresie : for the End may indeed hallow an indifferent action , but can never make straight a crooked and irregular . It was not enough for Saul to cry for God and the Sacrifice , that he spared the fat flocks of Amalek : and it would be a strange zeal and forwardness , that rather than the Altar of incense should not smoak , will burn Assa foetida , or the marrow of a man's bones . For as God will be honoured by us , so also in ways of his own appointment : for we are the makers of our Religion , if we in our zeal for God do what he hath forbidden us . And every sin committed for Religion is just such a violence done to it as it seeks to prevent or remedy . 14. And so it is if it be committed for an end or pretence of Charity as well as of Religion . We must be curious that no pretence engage us upon an action that is certainly criminal in its own nature . Charity may sometimes require our Lives , but no obligation can endear a Damnation to us ; we are not bound to the choice of an eternal ruine , to save another . Indeed so far as an Option will go , it may concern the excrescences of Piety to chuse by a tacite or express act of volition to become Anathema for our brethren , that is , by putting a case and fiction of Law , to suppose it better , and wish it rather , that I should perish than my Nation . Thus far is charitable , because it is innocent ; for as it is great love to our Countrey , so it is no uncharitableness to our selves : for such Options always are ineffective , and produce nothing but rewards of Charity , and a greater glory . And the Holy Jesus himself , who only could be and was effectively accursed to save us , got by it an exceeding and mighty glorification ; and S. Paul did himself advantage by his charitable Devotion for his Countreymen . But since God never puts the question to us , so that either we or our Nation must be damned , he having xt every man's final condition upon his own actions in the vertue and obedience of Christ , if we mistake the expresses of Charity , and suffer our selves to be damned indeed for God's glory or our Brethrens good , we spoil the Duty , and ruine our selves when our Option comes to act . But it is observable , that although Religion is often pretended to justifie a sin , yet Charity is but seldom ; which makes it full of suspicion , that Religion is but the cover to the Death's-head , and at the best is but an accusing of God , that he is not willing or not able to preserve Religion without our irregular and impious cooperations . But however , though it might concern us to wish our selves rather 〈◊〉 than Religion , or our Prince , or our Country should perish , ( for I find no instances that it is lawful so much as to 〈◊〉 it for the preservation of a single friend ; ) yet it is against Charity to bring such a 〈◊〉 to 〈◊〉 , and by sin to damn our selves really for a good end either 〈◊〉 Religion or Charity . 15. Let us therefore serve God as he hath 〈◊〉 the way ; for all our accesses to him , being acts of his free concession and grace , must be by his 〈◊〉 designation and appointment . We might as well have chosen what shape our 〈◊〉 should be of , as of what instances the substance of our Religion should consist . 16. Thirdly , a third Principle of Temptation is , an opinion of prosecuting actions of Civility , Compliance and Society , to the luxation of a point of Piety and 〈◊〉 Duty : and good natures , persons of humane and sweeter dispositions , are too apt to dash upon this rock of offence . But the evil that I would note is , that there are some conditions of men to whom a Vice is so accustomed , that he that 〈◊〉 with them must handle the crime and touch the venome . There are some Vices which are National , there are some that are points of Honour , some are Civilities of entertainment ; and they are therefore accounted unavoidable , because the understandings of men are degenerous as their manners , and it is accounted sottish and 〈◊〉 not to 〈◊〉 in their accustomed loosenesses . Amongst some men all their first addresses are 〈◊〉 , their entertainments intemperate beyond the permissions of Christian austerity ; their drink is humorous , and their humours quarrellous , and it is dishonourable not to engage in Duel , and venture your Soul to 〈◊〉 an empty Reputation . These inconveniences 〈◊〉 upon false opinions and vain fancies , having no greater foundation than the sottish discourses of ignorant and 〈◊〉 persons ; and they have no peculiar and appropriate remedy , but a 〈◊〉 〈◊〉 of manners , and a consideration what is required of us as Christians to 〈◊〉 against 〈◊〉 fonder customs and expectations from us , as we engage in the puddles of the world and are blended in society . 17. To which purposes we must be careful not to engage too freely in looser company , never without business or unavoidable accidents ; and when we mingle in affairs , it will concern our safety to watch , lest multitude of talk , 〈◊〉 and 〈◊〉 of nature , the delight of company , and the freedom and ill - 〈◊〉 civilities do by degrees draw us away from our guards and 〈◊〉 of spirit . For in these cases every degree of dissolution disarms us of our strengths ; and if we give way 〈◊〉 far as we think it tolerable , we instantly and undiscernibly pass into unlawful and criminal . But our best defences are deposited in a severe and prudent understanding , and discerning the sottishness of such principles which represent Vice in civil 〈◊〉 , and propound a crime to you under the cover of kindness ; which is just so much recompence as it is satisfaction to a condemned person that he was accused by a witty Oratour , and sentenced by an eloquent Judge . Remember always , that the friendships of the world are enmity with God ; and that those Societies which are combined by relations of drink , and wantonness , and impertinency , and crimes , are either inconsiderable in civility , or reason , or reputation ; no wise man is moved by their testimony or discourses ; and they are so impotent , rude and undiscerning a theatre , that most commonly he is the best man who from thence is the worst reported and represented . 18. But in all the instances of this great evil , the very stating the question right is above half the victory . For it is a question between mistaken Civility and certain Duty ; Piety on one side , and the disguises of Humanity on the other . God and Man are the parties interested : and to counterpoise the influence of the sight and face of Man , ( which being in a visible communication , it is not in some natures to neglect or contradict ) there are all the Excellencies of God , the effects of his Power , his certain Presence and Omniscience , the severities of his Judgment , and the sweetness and invitation of his Mercies ; besides the prudence , wisdom and satisfaction to the spirit when we wisely neglect such sottish and low abuses and temptations , to conform to the rules of Reason and Duty in compliance with the purposes of God and our own 〈◊〉 . 19. Thirdly , These ill-managed Principles are dangers as universal as an infected air ; yet there are some diseases more proper to the particular state of Religion . First , To young beginners in Religion he represents the Difficulties of Religion , and propounds the greater Examples of holy persons , and affrights them with those mountains of Piety , observing where and upon what instance of Severity his fancy will be most apprehensive and 〈◊〉 : and this he fails not often to represent with a purpose , that by believing no Piety less than the greatest can be good , he may despair of those heights , and retire into the securities and indifferencies of a careless life . But this is to be cured by all those instruments of Piety which in special are incentives of the love of God , and endearments of spiritual and religious affections ; and particularly by consideration of the Divine goodness , who knows whereof we are made , and remembers that we are but dust , and will require no more of us than according to our powers and present capacities . But the subject matter of this Temptation is considered and refuted in the Discourse of the Love of God. 20. But most commonly young beginners are zealous and high , and not so easily tempted to a recession , till after a long time by a revolution of affections they are abated by a defervescency in holy actions . The Devil uses to prompt them on , not that he loves the Piety and the progress , but that he would engage the person in imprudences and such forwardness of expresses , which either are in their own nature indiscretions , or from which , by reason of the incapacity of the person , it is necessary for him to retire . A new Convert is like a Bird newly entred into a Net , through which possibly she might pass without danger , if her fears and unreasonable strivings did not intangle her ; but when by busie and disturbed slutterings she discomposes the order of it , she is intangled and unpenned , and made a prey to her treacherous enemy . Such are the undiscreet strivings and too 〈◊〉 enterprises of new Penitents , whom we shall observe too often undertaking great Austerities , making Vows and casting bands upon their liberty , and snares upon their persons , thinking nothing great enough to expiate their sin , or to present to God , or to endear their services , or secure their perseverance ; and therefore they lay a load of fetters upon themselves , or rather cut off their legs that they may never go back ; therefore laying an obligation of Vows and intolerable burthens on themselves , that by these they may by a compendium of Piety redeem the time , and by those make it impossible to prevaricate . But the observation of the sad events and 〈◊〉 accidents of these men hath given probation of the indiscretion of such furious addresses and beginnings . And it was prudently done of Mcletius of Antioch , when he visited the Dioceses of Syria , and the several Religious persons famous for severe undertakings ; espying that Simeon Stylites dwelt upon a Pillar , and had bound his leg with a strong chain of iron , he sent for a Smith , causing it to be knocked off , and said , To 〈◊〉 man that loves God , his Mind is a sufficient chain . For the loads of voluntary Austerities rashly undertaken make Religion a burthen when their first heats expire ; and their Vows , which are intended to secure the practice and perpetuate the Piety , are but the occasions of an aggravate crime ; and the Vow does not secure the Piety , but the weariness and satiety of the Duty tempts to the breaking of the Vow , or at least makes the man impatient , when he cannot persist with content , nor retire with 〈◊〉 . 21. It therefore concerns all Spiritual Guides , to manage their new Converts with sober counsels and moderate permissions , knowing that sublime speculations in the Metaphysicks are not fit entertainment for an infant-understanding . There is milk for babes , and strong meat for men of riper Piety ; and it will imploy all the regular strength of young beginners to contest against the reliques of those mischiefs which remain since the expulsion of the Old man , and to master those difficulties which by the nature of the state are certainly consequent to so late mutation . And if we by the furies of Zeal and the impatience of mistaken Piety are violent and indiscreet in the destroying of our Enemies , we probably may tread the thistle down , and trample upon all its appearances , and yet leave the root in the ground with haste and imprudent forwardness . Gentle and soft counsels are the surest Enemies to your Vice , and the best conservators and 〈◊〉 of a vertuous state : but a hasty charge and the conduct of a young Leader may engage an early spirit in dangers and dishonours . And this Temptation is of so much greater danger , because it 〈◊〉 a face of Zeal , and meets with all encouragements from without ; every man being apt to cherish a Convert , and to enflame his new 〈◊〉 : but few consider 〈◊〉 inconveniences that are consequent to indiscreet beginnings , and the worse events usually appendent to 〈◊〉 inconveniences . 22. Indeed it is not usual that Prudence and a new-kindled Zeal meet in the 〈◊〉 person : but it will therefore concern the safety of new Converts , who cannot guide themselves , to give themselves up to the conduct of an experienced Spiritual person , who being disinterest in those heats of the 〈◊〉 apprehensions , and being long taught by the observation of the accidents of a spiritual life upon what rocks Rashness and Zeal usually do engage us , can best tell what degrees and what instances of Religion they may with most safety undertake : but for the general , it is best in the addresses of Grace to follow the course of Nature ; let there be an Infancy , and a Childhood , and a vigorous Youth , and by the divers and distant degrees of increment let the persons be established in Wisdom and Grace . But above all things let them be careful that they do not lay upon themselves Necessities of any lasting course , no Vows of perpetuity in any instance of uncommanded action or degree of Religion : for he may alter in his capacity and exteriour condition ; he may see by experience , that the particular engagement is imprudent ; he may by the virtue of Obedience be engaged on a duty inconsistent with the conveniences and advantages of the other ; and his very loss of liberty in an uncommanded instance may tempt him to inconvenience . But then , for the single and transient actions of Piety , although in them the danger is less , even though the imprudence be great , yet it were well if new beginners in Religion would attempt a moderate and an even Piety , rather than actions of eminency , lest they retire with shame , and be 〈◊〉 with scruple , when their first heats are spent , and expire in weariness and temptation . It is good to keep within the circuits of a man's affections , not stretching out all the degrees of fancy and desire , but leaving the appetites of Religion rather unsatisfied , and still desiring more , than by stretching out the whole faculty leave no desires but what are fulfilled and wearied . 23. Thirdly , I shall not need here to observe such Temptations which are direct invitations to sin , upon occasion of the Piety of holy persons ; such as are Security , too much Confidence , Pride and Vanity : these are part of every man's danger , and are to be considered upon their several arguments . Here I was only to note the general instruments of mischief . It remains now that I speak of such Remedies and general Antidotes , not which are proportioned to Sins in special , but such as are preventions or remedies and good advices in general . 24. First , Let every man abstain from all Occasions of sin as much as his condition will permit . And it were better to do some violence to our secular affairs , than to procure apparent or probable danger to our Souls . For if we see not a way open and ready prepared to our iniquity , our desires oftentimes are not willing to be troubled , but Opportunity gives life and activeness to our appetites . If David had not from his towers beheld the private beauties of Bathsheba , Uriah had lived , and his Wife been unattempted ; but sin was brought to him by that chance , and entring at the casements of his eyes set his heart on fire , and despoiled him of his robes of honour and innocence . The riches of the wedge of gold and the beauty of the Babylonish garment made Achan sacrilegious upon the place , who was innocent enough in his preceding purposes : and therefore that Soul that makes it self an object to sin , and invites an Enemy to view its possessions and live in the vicinage , loves the sin it self ; and he that is pleased with the danger , would willingly be betrayed into the necessity and the pleasure of the sin : for he can have no other ends to entertain the hazards , but that he hath a farther purpose to serve upon them ; he loves the pleasure of the sin , and therefore he would make the condition of sinning certain and unavoidable . And therefore Holy Scripture , which is admirable and curious in the cautions and securities of Vertue , does not determine its Precepts in the precise commands of vertuous actions , but also binds up our senses , obstructs the passage of Temptation , blocks up all the ways and avenues of Vice , commanding us to make a covenant with our eyes ; not to look upon a Maid ; not to sit with a woman that is a singer ; not to consider the wine when it sparkles , and gives its colour rightly in the cup ; but to set a watch before our mouths , to keep the door of our lips , and many more instances to this purpose , that sin may not come so near as to be repulsed ; as knowing sin hath then prevailed too far , when we give the denial to its solicitations . 25. We read a Story of a vertuous Lady , that desired of S. Athanasius to procure for her , out of the number of the Widows fed from the Ecclesiastical Corban , an old woman , morose , peevish and impatient , that she might by the society of so ungentle a person have often occasion to exercise her Patience , her Forgiveness and Charity . I know not how well the counsel succeeded with her ; I am sure it was not very safe : and to invite the trouble to triumph over it , is to wage a war of an uncertain issue for no end but to get the pleasures of the victory , which oftentimes do not pay for the trouble , never for the danger . An Egyptian , who acknowledged Fire for his God , one day doing his devotions kissed his God after the manner of Worshippers , and burnt his lips . It was not in the power of that false and imaginary Deity to cure the real hurt he had done to his devoutest worshipper . Just such a fool is he that kisses a danger , though with a design of vertue , and hugs an opportunity of sin for an advantage of Piety ; he burns himself in the neighbourhood of the flame , and twenty to one but he may perish in its embraces : And he that looks out a danger that he may overcome it , does as did the Persian , who 〈◊〉 the Sun , looked upon him when he prayed him to cure his sore eyes . The Sun may as well cure a weak eye , or a great burthen knit a broken arm , as a danger can do him advantage that seeks such a combate which may ruine him , and after which he rarely may have this reward , that it may be said of him , he had the good 〈◊〉 not to perish in his folly . It is easier to prevent a mischief than to cure it ; and besides the pain of the wound , it is infinitely more full of 〈◊〉 to cure a broken leg , which a little care and observation would have preserved whole . To recover from a sin is none of the 〈◊〉 labours that concern the sons of men ; and therefore it concerns them rather not to enter into such a narrow strait , from which they can never draw back their head , without leaving their hair and skin and their ears behind . If God please to try us , he means us no hurt , and he does it with great reason and great mercy ; but if we go to try our selves , we may mean well , but not wisely : For as it is simply unlawful for weak persons to seek a Temptation , so for the more perfect it is dangerous . We have enemies enough without , and one of our own within : but we become our own tempter , when we run out to meet the World or invite the Devil home , that we may throw holy water upon his flames , and call the danger nearer , that we may run from it . And certainly men are more guilty of many of their temptations than the Devil , through their incuriousness or 〈◊〉 doing as much mischief to themselves as he can : For he can but offer ; and so much we do when we run into danger . Such were those Stories of S. Antony provoking the Devil to battel : If the Stories had been as true as the actions were rash & ridiculous , the Story had 〈◊〉 a note of indiscretion upon that good man ; though now I think there is nothing but a mark of 〈◊〉 and 〈◊〉 on the Writer . 26. Secondly , Possibly without 〈◊〉 we may be engaged in a 〈◊〉 , but then we must be diligent to resist the first Beginnings : For when our strength is yet intire and unabated , if we suffer our selves to be overcome , and consent to its 〈◊〉 and weakest attempts , how shall we be able to resist when it hath tired our contestation , and wearied our patience , when we are weaker and prevailed upon , and the Temptation is stronger and triumphant in many degrees of victory ? By how much a Hectick Feaver is harder to be cured than a Tertian , or a Consumption of the Lungs than a little Distillation of Rheum upon the throat ; by so much is it harder to prevail upon a 〈◊〉 Lust than upon its first insinuations . But the ways of resisting are of a different consideration , proportionably to the nature of the crimes . 27. First , If the Temptation be to crimes of Pleasure and Sensuality , let the resistance be by flight : For in case of Lust , even to consider the arguments against it is half as great Temptation as to press the arguments for it : For all considerations of such allurements make the Soul perceive something of its relish , and entertain the fancy . Even the pulling pitch from our cloaths defiles the fingers ; and some adherences of pleasant and carnal sins will be remanent even from those considerations which stay within the circuit of the flames , though but with purpose to quench the fire and preserve the house . Chastity cannot suffer the least thought of the reproaches of the spirit of impurity : and it is necessary to all that will keep their purity and innocence against sensual Temptations , to avoid every thing that may prejudice decorum . Libanius 〈◊〉 Sophister reports , that a Painter being one day desirous to paint Apollo upon a Laurelboard , the colours would not stick , but were rejected : out of which his fancy found out this extraction ; That the 〈◊〉 Daphne ( concerning whom the Poets feign that , flying from Apollo , who attempted to 〈◊〉 her , she was turned into a Laurel-tree ) could not endure him even in painting , and rejected him after the loss of her sensitive powers . And indeed chaste Souls do even to death resent the least image and offer of impurity : whatsoever is like a sin of uncleanness , he that means to preserve himself chaste must avoid , as he would avoid the sin ; in this case there being no difference but of degrees between the inward Temptation and the Crime . 28. Secondly , If the Temptation be to crimes of troublesome and preternatural desires or intellectual nature , let the resistance be made 〈◊〉 〈◊〉 , by a perfect fight , by the amassing of such arguments in general and remedies in particular which are apt to become deleteries to the Sin , and to abate the Temptation . But in both these instances the resistance must at 〈◊〉 be as soon as the attempt is , lest the violence of the Temptation out-run our powers : for if against our full strength it hath prevailed to the first degrees , its progress to a complete victory is not so improbable as were its successes at the first beginnings . But to serve this and all other ends in the resisting and subduing a Temptation , these following Considerations have the best and most universal influence . 29. First , Consideration of the Presence of God , who is witness of all our actions , and a revenger of all Impiety . This is so great an instrument of fear and Religion , that whoever does actually consider God to be present , and considers what the first consideration signifies , either must be restrained from the present Temptation , or must have thrown off all the possibilities and aptnesses for Vertue ; such as are Modesty , and Reverence , and holy Fear . For if the face of a Man scatters all base machinations , and we dare not act our crimes in the Theatre , unless we be impudent as well as criminal ; much more does the sense of a present Deity fill the places of our heart with veneration and the awe of Religion , when it is throughly apprehended and actually considered . We see not God , he is not in our thoughts , when we run into darkness to act our impurities . For we dare not commit Adultery if a Boy be present ; behold the Boy is sent off with an excuse , and God abides there , but yet we commit the crime : it is because , as Jacob said at Bethel , God was in that place , and we knew not of it ; and yet we neither breath nor move an artery but in him and by his assistance ; ( a ) In him we live , and move , and have our being . And , ( b ) All things are naked and open in his sight . ( c ) The iniquity of my people is very great ; for they say , The Lord seeth not . ( d ) Shall not he that made the eye see ? ( e ) To him the night and day are both alike . These and many more to the same design are the voices of Scripture , that our spirits may retire into the beholding of God , to the purposes of fear and holiness , with whom we do cohabit by the necessities of nature , and the condition of our essence wholly in dependence ; and then only we may sin securely , when we can contrive to do it so that God may not see us . 30. There are many men who are servants of the eyes , as the Apostle's phrase is , who when they are looked on act vertue with much pompousness and theatrical bravery ; but these men when the Theatre is empty , put off their upper garment , and retire into their primitive baseness . Diogenes endured the extremity of winter's cold , that the people might wonder at his austerity and philosophical patience : but Plato seeing the people admiring the man , and pitying the susserance , told them , that the way to make him warm himself was for them to be gone and to take no notice of him . For they that walk as in the sight of men , serve that design well enough when they fill the publick voice with noises and opinions , and are not by their purposes engaged to act in private ; but they who are servants of the eyes of God , and walk as in the Divine presence , perceive the same restraints in darkness , and closets , and grots , as in the light and midst of theatres ; and that consideration imposes upon us a happy necessity of doing vertuously , which presents us placed in the eyes of our Judge . And therefore it was not unhandsomely said of a Jewish Doctor , If every man would consider God to be the great Eye of the World watching perpetually over all our actions , and that his Hand is indefatigable , and his Ear ever open , possibly sin might be extirpated from off the face of the earth . And this is the condition of Beatitude ; and the blessed Souls within their regions of light and felicity cannot sin , because of the Vision beatifical , they always behold the face of God : and those who partake of this state by way of consideration , which is essential to the condition of the Blessed , and derive it into practice and discourse , in proportion to this shall retain an innocence and a part of glory . 31. For it is a great declension of humane Reason , and a disreputation to our spirits , that we are so wholly led by Sense , that we will not walk in the regions of the Spirit , and behold God by our eyes of Faith and Discourse , suffering our course of life to be guided by such principles which distinguish our natures from Beasts , and our conditions from vicious , and our spirits from the World , and our hopes from the common satisfactions of Sense and corruption . The better half of our Nature is of the same constitution with that of Angels ; and therefore although we are drenched in Matter and the communications of Earth , yet our better part was designed to converse with God : and we had , besides the eye of Reason , another eye of Faith put into our Souls , and both clarified with revelations and demonstrations of the Spirit , expressing to us so visible and clear characters of God's presence , that the expression of the same Spirit is , We may feel him , for he is within us , and about us , and we are in him , and in the comprehensions of his embracings , as birds in the Air , or Infants in the wombs of their pregnant Mothers . And that God is pleased not to communicate himself to the eyes of our Body , but still to remain invisible , besides that it is his own glory and perfection , it is also no more to us but like a retreat behind a curtain , where when we know our Judge stands as an Espial and a watch over our actions , we shall be sottish if we dare to provoke his jealousie , because we see him not , when we know that he is close by , though behind the cloud . 32. There are some general impressions upon our spirits , which by way of presumption and custom possess our perswasions , and make restraint upon us to excellent purposes ; such as are the Religion of Holy places , reverence of our Parents , presence of an austere , an honourable , or a vertuous person . For many sins are prevented by the company of a witness , especially if besides the ties of modesty we have also towards him an indearment of * reverence and fair opinion ; and if he were with us in our privacies , he would cause our retirements to be more holy . S. Ambrose reports of the Virgin Mary , that she had so much Piety and Religion in her Countenance and deportment , that divers persons , moved by the veneration and regard of her Person , in her presence have 〈◊〉 commenced their resolutions of Chastity and sober living . However the story be , her person certainly was of so express and great Devotion and Sanctity , that he must needs have been of a very impudent disposition and firm immodesty who durst have spoken unhandsome language in the presence of so rare a person . And why then any rudeness in the presence of God , if that were as certainly believed and considered ? For whatsoever amongst men can be a restraint of Vice or an endearment of Vertue , all this is highly verisied in the presence of God , to whom our Conscience in its very concealments is as a fair Table written in capital letters by his own finger ; and then if we fail of the advantage of this exercise , it must proceed either from our dishonourable opinion of God , or our own fearless inadvertency , or from a direct spirit of reprobation : for it is certain , that this consideration is in its own nature apt to correct our manners , to produce the fear of God , and Humility , and spiritual and holy thoughts , and the knowledge of God and of our selves , and the consequents of all these , holy walking , and holy comforts . And by this only argument S. Paphnutius and S. Ephrem are reported in Church-story to have converted two Harlots from a course of Dissolution to great Sanctity and Austerity . 33. But then this Presence of God must not be a mere speculation of the Understanding ; though so only it is of very great benefit and immediate efficacy , yet it must reflect as well from the Will as from discourse : and then only we walk in the presence of God , when by Faith we behold him present , when we speak to him in frequent and holy Prayers , when we beg aid from him in all our needs , and ask counsel of him in all our doubts , and before him bewail our sins , and tremble at his presence . This is an entire exercise of Religion . And beside that the Presence of God serves to all this , it hath also especial influence in the disimprovement of Temptations , because it hath in it many things contrariant to the nature and efficacy of Temptations ; such as are Consideration , Reverence , Spiritual thoughts , and the Fear of God : for where-ever this consideration is actual , there either God is highly despised , or certainly feared . In this case we are made to declare ; for our purposes are concealed only in an incuriousness and inconsideration ; but whoever considers God as present , will in all reason be as religious as in a Temple , the Reverence of which place Custom or Religion hath imprinted in the spirits of most men : so that as Ahasuerus said of Haman , Will he ravish the Queen in my own house ? aggravating the crime by the incivility of the circumstance ; God may well say to us , whose Religion compells us to believe God every-where present ; since the Divine Presence hath made all places holy , and every place hath a Numen in it , even the Eternal God , we unhallow the place , and desecrate the ground whereon we stand , supported by the arm of God , placed in his heart , and enlightned by his eye , when we sin in so sacred a Presence . 34. The second great instrument against Temptation is Meditation of Death . Raderus reports , that a certain Virgin , to restrain the inordination of intemperate desires , which were like thorns in her flesh , and disturbed her spiritual peace , shut her self up in a Sepulchre , and for twelve years dwelt in that Scene of death . It were good we did so too , making Tombs and Coffins presential to us by frequent meditation . For God hath given us all a definitive arrest in Adam , and from it there lies no appeal , * but it is infallibly and unalterably 〈◊〉 for all men once to die , or to be changed , to pass from hence to a condition of Eternity , good or bad . Now because this law is ‖ certain , and the time and the manner of its execution is uncertain , and from this moment Eternity depends , and that after this life the final sentence is irrevocable , that all the pleasures here are sudden , transient , and unsatisfying , and vain ; he must needs be a 〈◊〉 that knows not to distinguish moments from Eternity : and since it is a condition of necessity , established by Divine decrees , and fixt by the indispensable Laws of Nature , that we shall after a very little duration pass on to a condition strange , not understood , then unalterable , and yet of great mutation from this , even of greater distance from 〈◊〉 in which we are here than this is from the state of Beasts ; this , when it is considered , must in all reason make the same impression upon our understandings and affections which naturally all strange things and all great considerations are apt to do , that is , create resolutions and results passing through the heart of man , such as are reasonable and prudent , in order to our own 〈◊〉 , that we neglect the vanities of the present Temptation , and secure our future condition , which will , till Eternity it self expires , remain such as we make it to be by our deportment in this short transition and passage through the World. 35. And that this Discourse is reasonable I am therefore confirmed , because I find it to be to the same purpose used by the Spirit of God , and the wisest personages in the world . My soul is always in my hand , therefore do I keep thy Commandments , said David : he looked upon himself as a dying person , and that restrained all his inordinations , and so he prayed , Lord , teach me to number my days , that I may apply my heart unto wisdom . And therefore the AEgyptians used to serve up a Skeleton to their Feasts , that the dissolutions and vapours of wine might be restrained with that bunch of myrrh , and the vanities of their eyes chastised by that sad object : for they thought it unlikely a man should be transported far with any thing low or vicious that looked long and often into the hollow eye-pits of a Death's head , or dwelt in a Charnel-house : And such considerations make all the importunity and violence of sensual desires to disband . For when a man stands perpetually at the door of Eternity , and , as did John the Almoner , every day is building of his Sepulchre , and every night one day of our life is gone and passed into the possession of death , it will concern us to take care that the door leading to Hell do not open upon us , that we be not crusht to ruine by the stones of our grave , and that our death become not a consignation to us to a sad Eternity . For all the pleasures of the whole world , and in all its duration , cannot make recompence for one hour's torment in Hell : and yet if wicked persons were to 〈◊〉 in Hell for ever without any change of posture , or variety of torment beyond that session , it were unsufferable beyond the indurance of nature : and therefore where little less than infinite misery in an infinite duration shall punish the pleasures of sudden and transient crimes , the gain of pleasure and the exchange of banks here for a condition of eternal and miserable death is a permutation 〈◊〉 to be made by none but fools and desperate persons , who made no use of a reasonable Soul , but that they in their perishing might be convinced of unreasonableness , and die by their own fault . 36. The use that wise men have made when they reduced this consideration to practice is to believe every day to be the last of their life , for so it may be , and for ought we know it will ; and then think what you would avoid , or what you would do , if you were dying , or were to day to suffer death by sentence and conviction ; and that in all reason ; and in proportion to the strength of your consideration , you will do every day . For that is the sublimity of Wisdom , to do those things living , which are to be desired and chosen by dying persons . An alarm of death every day renewed , and pressed earnestly , will watch a man so tame and soft , that the precepts of Religion will dwell deep in his spirit . But they that make a covenant with the grave , and put the 〈◊〉 day far 〈◊〉 them , they are the men that eat spiders and toads for meat greedily , and a Temptation to them is as welcome as joy , and they seldom dispute the point in behalf of Piety or Mortification : for they that look upon Death at distance apprehend it not , but in such general lines and great representments that describe it only as future and possible , but nothing of its terrors or 〈◊〉 or circumstances of advantage are discernible by such an eye that disturbs its 〈◊〉 and discomposes the posture , that the object may seem another thing than what it is truly and really . S. Austin with his Mother Monica was led one day by a Roman Prator to 〈◊〉 the tomb of Caesar. Himself thus describes the Corps . It looked of a blew mould , the bone of the nose laid bare , the flesh of the neather lip quite fallen off , his mouth full of worms , and in his eye-pits two hungry Toads feasting upon the remanent portion of flesh and moisture ; and so he dwelt in his house of darkness . And if every person tempted by an opportunity of Lust or intemperance would chuse such a room for his privacy , that company for his witness , that object to allay his appetite , he would soon find his spirit more sober , and his desires obedient . I end this with the counsel of S. Bernard , Let every man in the first address to his actions consider , whether if he were now to die he might safely and prudently do such an act , and whether he would not be infinitely troubled that death should surprise him in the present dispositions , and then let him proceed accordingly . For since our treasure is in earthen vessels , which may be broken in pieces by the collision of ten thousand accidents , it were not safe to treasure up wrath in them ; for if we do , we shall certainly drink it in the day of recompence . 37. Thirdly , Before , and in , and 〈◊〉 all this the Blessed Jesus propounds Prayer as a remedy against Temptations ; Watch and pray , that ye enter not into temptation : For besides that Prayer is the great instrument of obtaining victory by the grace of God , as a fruit of our desires and of God's natural and essential goodness ; the very praying against a Temptation , if it be hearty , servent and devout , is a denying of it , and part of the victory : for it is a 〈◊〉 the entertainment of it , it is a positive rejection of the crime ; and every consent to it is a ceasing to pray , and to desire remedy . And we shall observe that whensoever we begin to listen to the whispers of a tempting spirit , our Prayers against it lessen , as the consent increases ; there being nothing a more direct enemy to the Temptation than Prayer , which as it is of it self a professed hostility against the crime , so it is a calling in auxiliaries from above to make the victory more certain . If Temptation sets upon thee , do thou set upon God ; for he is as soon overcome as thou art , as soon moved to good as thou art to evil , * he is as quickly invited to pity thee as thou to ask him ; provided thou dost not finally rest in the petition , but pass into action , and endeavour by all means humane and moral to quench the 〈◊〉 newly kindled in thy bowels , before it come to devour the marrow of the bones . For a strong Prayer , and a lazy , incurious , unobservant walking , are contradictions in the discourses of Religion . * 〈◊〉 tells us a story of a young man solicited by the spirit of Uncleanness , who came to an old Religious person , and begged his prayers . It was in that Age when God used to answer Prayers of very holy persons by more clear and familiar significations of his pleasure than he knows now to be necessary . But after many earnest prayers sent up to the throne of Grace , and the young man not at all bettered , upon consideration and enquiry of particulars , he found the cause to be , because the young man relied so upon the Prayers of the old Eremite , that he did nothing at all to discountenance his Lust or contradict the Temptation . But then he took another course , enjoyned him Austerities and exercises of Devotion , gave him rules of prudence and caution , tied him to work and to stand upon his guard ; and then the Prayers returned in triumph , and the young man trampled upon his Lust. And so shall I and you , by God's grace , if we pray earnestly and frequently , if we watch carefully that we be not surprised , if we be not idle in secret , nor talkative in publick , if we read Scriptures , and consult with a spiritual Guide , and make Religion to be our work , that serving of God be the business of our life , and our designs be to purchase Eternity ; then we shall walk safely or recover speedily , and , by doing advantages to 〈◊〉 , secure a greatness of Religion and spirituality to our spirits and understanding . But remember that when Israel fought against Amalek , Moses's prayer and Moses's hand secured the victory , his Prayer grew ineffectual when his Hands were slack ; to remonstrate to us , that we must cooperate with the grace of God , praying devoutly , and watching carefully , and observing prudently , and labouring with diligence and assiduity . The PRAYER . ETernal God and most merciful Father , I adore thy Wisdom , Providence , and admirable Dispensation of affairs in the spiritual Kingdom of our Lord Jesus , that thou , who art infinitely good , dost permit so many sadnesses and dangers to discompose that order of things and spirits which thou didst create innocent and harmless , and dost design to great and spiritual perfections ; that the emanation of good from evil by thy over-ruling power and excellencies may force glory to thee from our shame , and honour to thy Wisdom by these contradictory accidents and events . Lord , have pity upon me in these sad disorders , and with mercy know my infirmities . Let me , by suffering what thou pleasest , cooperate to the glorification of thy Grace and magnifying thy Mercy ; but never let me consent to sin , but with the power of thy Majesty , and mightiness of thy prevailing Mercy , rescue me from those 〈◊〉 of dangers and enemies which daily seck to 〈◊〉 that Innocence with which thou didst cloath my Soul in the New birth . Behold , O God , how all the Spirits of Darkness endeavour the extinction of our hopes , and the dispersion of all those Graces , and the prevention of all those 〈◊〉 which the Holy Jesus hath purchased for every loving and obedient Soul. Our very 〈◊〉 and drink are full of poison , our Senses are snares , our 〈◊〉 is various Temptatio .. , our sins are inlets to more , and our good actions made occasions of sins . Lord , deliver me from the Malice of the Devil , from the Fallacies of the World , from my own Folly ; that I be not devoured by the first , nor cheated by the second , nor betrayed by my self : but let thy Grace , which is sufficient for me , be always present with me ; let thy Spirit 〈◊〉 me in the spiritual 〈◊〉 , arming my Understanding , and securing my Will , and 〈◊〉 my Spirit with resolutions of Piety , and incentives of Religion , and deleteries of Sin ; that the dangers I am encompassed withall may become unto me an occasion of victory and trimph , through the aids of the Holy Ghost , and by the Cross of the Lord Jesus , who hath for himself and all his servants triumphed over Sin and Hell and the Grave , even all the powers of Darkness , from which by the mercies of Jesus and the merits of his Passion now and ever deliver me and all thy 〈◊〉 people . Amen . DISCOURSE VI. Of Baptism . Part I. 1. WHen the Holy Jesus was to begin his Prophetical Office , and to lay the foundation of his Church on the Corner-stone , he first temper'd the Cement with Water , and then with Bloud , and afterwards built it up by the hands of the Spirit : Himself enter'd at that door by which his Disciples for ever after were to follow him ; for therefore he went in at the door of Baptism , that he might hallow the entrance which himself made to the House he was now building . 2. As it was in the old , so it is in the new Creation ; out of the waters God produced every living creature : and when at first the Spirit moved upon the waters , and gave life , it was the type of what was designed in the Renovation . Every thing that lives now is born of Water and the Spirit ; and Christ , who is our Creator and Redeemer in the New birth , opened the fountains and hallowed the stream : Christ , who is our Life , went down into the waters of Baptism ; and we , who descend thither , find the effects of life : it is living Water , of which whose drinks needs not to drink of it again , for it shall be in him a Well of water springing up to life eternal . 3. But because every thing is resolved into the same principles from whence they are taken ; the old World , which by the power of God came from the Waters , by their own sin fell into the Waters again , and were all drowned , and only eight persons were saved by an Ark : and the World renewed upon the stock and reserves of that mercy consigned the Sacrament of Baptism in another figure ; for then God gave his sign from Heaven , that by water the World should never again perish : but he meant that they should be saved by water ; for Baptism , which is a figure like to this , doth also now save us by the Resurrection of Jesus Christ. 4. After this the Jews report that the World took up the doctrine of Baptisms , in remembrance that the iniquity of the old world was purged by water ; and they washed all that came to the service of the true God , and by that Baptism bound them to the observation of the Precepts which God gave to Noah . 5. But when God separated a Family for his own special service , he gave them a Sacrament of Initiation , but it was a Sacrament of bloud , the Covenant of Circumcision : and this was the fore-runner of Baptism , but not a Type ; when that was abrogated , this came into the place of it , and that consigned the same Faith which this professes . But it could not properly be a Type , whose nature is by a likeness of matter or ceremony to represent the same Mystery . Neither is a Ceremony , as Baptism truly is , properly capable of having a Type , it self is but a Type of a greater mysteriousness . And the nature of Types is , in shadow to describe by dark lines a future substance : so that although Circumcision might be a Type of the effects and graces bestowed in Baptism , yet of the Baptism or Ablution it self it cannot be properly , because of the unlikeness of the symbols and configurations , and because they are both equally distant from substances , which Types are to consign and represent . The first Bishops of Jerusalem and all the Christian Jews for many years retained Circumcision together with Baptism ; and Christ himself , who was circumcised , was also baptized ; and therefore it is not so proper to call Circumcision a Type of Baptism : it was rather a Seal and Sign of the same Covenant to Abraham and the Fathers and to all Israel , as Baptism is to all Ages of the Christian Church . 6. And because this Rite could not be administred to all persons , and was not at all times after its institution , God was pleased by a proper and specifick Type to consign this Rite of Baptism , which he intended to all , and that for ever : and God , when the family of his Church grew separate , notorious , numerous and distinct , sent them into their own Countrey by a Baptism through which the whole Nation pass'd ; for all the Fathers were under the Cloud , and all passed through the Sea , and were all baptized unto Moses in the Cloud , and in the Sea ; so by a double figure foretelling , that as they were initiated to Moses's Law by the Cloud above and the Sea beneath , so should all the persons of the Church , men , women and children , be initiated unto Christ by the Spirit from above and the Water below : for it was the design of the Apostle in that discourse , to represent that the Fathers and we were equal as to the priviledges of the Covenant ; he proved that we do not exceed them , and it ought therefore to be certain that they do not exceed us , nor their children ours . 7. But after this , something was to remain which might not only consign the Covenant which God made with Abraham , but be as a passage from the Fathers through the Synagogue to the Church , from Abraham by Moses to Christ : and that was Circumcision , which was a Rite which God chose to be a mark to the posterity of Abraham , to distinguish them from the Nations which were not within the Covenant of Grace , and to be a Seal of the righteousness of Faith , which God made to be the spirit and life of the Covenant . 8. But because Circumcision , although it was ministred to all the males , yet it was not to the females , although they and all the Nation were baptized and initiated into Moses in the Cloud and in the Sea ; therefore the Children of Israel by imitation of the Patriarchs , the posterity of Noah , used also Ceremonial Baptisms to their Women and to their Proselytes , and to all that were circumcised ; and the Jews deliver , That Sarah and Rebecca , when they were adopted into the family of the Church , that is , of Abraham and Isaac , were baptized : and so were all strangers that were married to the sons of Israel . And that we may think this to be typical of Christian Baptism , the Doctors of the Jews had a Tradition , that when the Messias would come , there should be so many Proselytes , that they could not be circumcised , but should be baptized . The Tradition proved true , but not for their reason . But that this Rite of admitting into Mysteries , and Institutions , and Offices of Religion by Baptisms , was used by the posterity of Noah , or at least very early among the Jews , besides the testimonies of their own Doctors , I am the rather induced to believe , because the Heathens had the same Rite in many places and in several Religions : so they initiated disciples into the Secrets of (a) Mithra ; and the Priests of 〈◊〉 were called (b) 〈◊〉 , because by Baptism they were admitted into the Religion ; and they (c) thought Muther , Incest , Rapes , and the worst of crimes , were purged by dipping in the Sea or fresh Springs ; and a Proselyte is called in 〈◊〉 〈◊〉 , 〈◊〉 , a Baptized person . 9. But this Ceremony of Baptizing was so certain and usual among the Jews in their admitting Proselytes and adopting into Institutions , that to baptize and to make Disciples are all one ; and when John the Baptist by an order from Heaven went to prepare the way to the coming of our Blessed Lord , he preached Repentance , and baptized all that professed they did repent . He taught the Jews to live good lives , and baptized with the Baptism of a Prophet , such as was not unusually done by extraordinary and holy persons in the change or renewing of Discipline or Religion . Whether 〈◊〉 's Baptism was from heaven , or os men , Christ asked the Pharisees . That it was from heaven the people therefore believed , because he was a Prophet and a holy person : but it implies also , that such Baptisms are sometimes from men , that is , used by 〈◊〉 of an eminent Religion , or extraordinary fame for the gathering of Disciples and admitting Proselytes : and the Disciples of Christ did so too ; even before Christ had instituted the Sacrament for the Christian Church , the Disciples that came to Christ were baptized by his Apostles . 10. And now we are come to the gates of Baptism . All these till John were but Types and preparatory Baptisms , and John's Baptism was but the prologue to the Baptism of Christ. The Jewish Baptisms admitted Proselytes to Moses and to the Law of Ceremonies ; John's Baptism called them to 〈◊〉 in the Messias now appearing , and to repent of their sins , to enter into the Kingdom which was now at 〈◊〉 , and preached that Repentance which should be for the 〈◊〉 os 〈◊〉 . His Baptism remitted no sins , but preached and consigned Repentance , which in the belief of the 〈◊〉 , whom he pointed to , should pardon sins . But because he was taken from his Office before the work was completed , the Disciples of Christ 〈◊〉 it : They went forth preaching the same Sermon of Repentance , and the approach of the Kingdom and baptized , or 〈◊〉 〈◊〉 or Disciples , as John did ; only they ( as it is probable ) baptized in the Name of Jesus , which it is not so likely John did . And this very thing might be the cause of the (a) different forms of Baptism recorded in the Acts , of (b) baptizing in the Name of 〈◊〉 , and at other times (c) In the 〈◊〉 of the Father , Son , and 〈◊〉 Ghost ; the sormer being the manner of doing it in pursuance of the design of John's Baptism , and the latter the form of Institution by Christ for the whole Christian Church , appointed after his Resurrection ; the Disciples at first using promiscuously what was used by the same Authority , though with some difference of Mystery . 11. The Holy Jesus having found his way ready prepared by the Preaching of 〈◊〉 and by his Baptism , and the 〈◊〉 manner of adopting Proselytes and Disciples into the Religion a way chalked out for him to initiate Disciples into his Religion , took what was so prepared , and changed it into a perpetual Sacrament . He kept the Ceremony , that they who were led only by outward things might be the better called in and easier enticed into the Religion , when they entred by a Ceremony which their Nation always used in the like cases : and therefore without change of the outward act he put into it a new spirit , and gave it a new grace and a proper efficacy ; he sublimed it to higher ends , and adorned it with Stars of Heaven ; he made it to signific greater Mysteries , to convey greater Blessings , to consign the bigger Promises , to cleanse deeper than the skin , and to carry Proselytes farther than the gates of the Institution . For so he was pleased to do in the other Sacrament : he took the Ceremony which he found ready in the Custom of the Jews , where the Major-domo after the Paschal Supper gave Bread and Wine to every person of his family ; he changed nothing of it without , but transferred the Rite to greater Mysteries , and put his own Spirit to their Sign , and it became a Sacrament Evangelical . It was so also in the matter of Excommunication , where the Jewish practice was made to pass into Christian discipline : without violence and noise old things became new , while he fulfilled the Law , making it up in full measures of the Spirit . 12. By these steps Baptism passed on to a Divine Evangelical institution , which we find to be consigned by three Evangelists ; Go ye therefore , and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost . It was one of the last Commandments the Holy Jesus gave upon the earth , when he taught his Apostles the things which concerned his Kingdom . For he that believes and is baptized shall be saved : but , 〈◊〉 a man be born of Water and the Holy Spirit , he cannot enter into the Kingdom of Heaven ; agreeable to the decretory words of God by Abraham in the Circumcision , to which Baptism does succeed in the consignation of the same Covenant and the same Spiritual Promises , The uncircumcised child whose flesh is not circumcised , that soul shall be cut off from his people ; he hath broken my Covenant . The Manichees , Selencas , Hermias , and their followers , people of a day's abode and small interest , but of malicious doctrine , taught Baptism not to be necessary , not to be used , upon this ground , because they supposed that it was proper to John to baptize with water , and reserved for Christ , as his peculiar , to baptize with the Holy Ghost and with fire . Indeed Christ baptized none otherwise ; he sent his Spirit upon the Church in Pentecost and baptized them with fire , the Spirit appearing like a flame : but he appointed his Apostles to baptize with water , and they did so , and their successors after them , every-where and for ever , not expounding , but obeying the preceptive words of their Lord , which were almost the last that he spake upon earth . And I cannot think it needful to prove this to be necessary by any more Arguments ; for the words are so plain that they need no exposition : and yet if they had been obscure , the universal practice of the Apostles and the Church for ever is a sufficient declaration of the Commandment : No Tradition is more universal , no not of Scripture it self ; no words are plainer , no not the Ten Commandments : and if any suspicion can be superinduced by any jealous or less discerning person , it will need no other refutation , but to turn his eyes to those lights by which himself fees Scripture to be the Word of God , and the Commandments to be the declaration of his Will. 13. But that which will be of greatest concernment in this affair is , to consider the great benefits are conveyed to us in this Sacrament ; for this will highly conclude , that the Precept was 〈◊〉 ever , which God so seconds with his grace and mighty blessings ; and the susception of it necessary , because we cannot be without those excellent things which are the Graces of the Sacrament . 14. First , The first fruit is , That in Baptism we are admitted to the Kingdom of Christ , presented unto him , consigned with his Sacrament , enter into his Militia , give up our Understandings and our choice to the obedience of Christ , and in all senses that we can become his Disciples , witnessing a good confession , and undertaking a holy life : and therefore in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are conjoyned in the significations , as they are in the mystery ; it is a giving up our names to Christ , and it is part of the foundation or the first Principles of the Religion , as appears in S. Paul's Catechism ; it is so the first thing , that it is for babes and Neophytes , in which they are matriculated and adopted into the house of their Father , and taken into the hands of their Mother . Upon this account Baptism is called in antiquity 〈◊〉 janua , porta Gratiae , & primus introitus Sanctorum adaeternam Dei & Ecclesiae consuetudinem ; The gate of the Church , the door of Grace , the first entrance of the Saints to an eternal conversation with God and the Church . Sacramentum initiationis , & intrantium Christianismum investituram , S. Bernard calls it ; The Sacrament of initiation , and the investiture of them that enter into the Religion . And the person so entring is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of the Religion , or a Proselyte and Convert , and one added to the number of the Church , in imitation of that of S. Luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God added to the Church those that should be saved ; just as the Church does to this day and for ever , baptizing Infants and Catechuments : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are added to the Church , that they may be added to the Lord , and the number of the Inhabitants of Heaven . 15. Secondly , The next step beyond this is Adoption into the Convenant , which is an immediate consequent of the first Presentation ; this being the first act of man , that the first act of God. And this is called by S. Paul a being * baptized in one spirit into one body , that is , we are made capable of the Communion of Saints , the blessings of the faithful , the priviledges of the Church : by this we are , as S. Luke calls it , ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordained , or disposed , put into the order of Eternal Life , being made members of the mystical Body under Christ our Head. 16. Thirdly , And therefore Baptism is a new birth , by which we enter into the new world , the new Creation , the blessings and spiritualities of the Kingdom : and this is the expression which our Saviour himself used * Nicodemus , Unless a man be born of Water and the Spirit ; and it is by S. Paul called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the laver of Regeneration ; for now we begin to be reckoned in new Census or account , God is become our Father , Christ our elder Brother , the Spirit the earnest of our Inheritance , the Church our Mother , our food is the body and bloud of our Lord , Faith is our learning , Religion our employment , and our whole life is spiritual , and Heaven the object of our Hopes , and the mighty price of our high Calling . And from this time forward we have a new principle put into us , the Spirit of Grace , which , besides our Soul and body , is a principle of action , of one nature , and shall with them enter into the portion of our Inheritance . And therefore the Primitive Christians , who consigned all their affairs and goods and writings with some marks of their Lord , usually writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jesus Christ , the Son of God , our Saviour , made it an abbreviature by writing only the Capitals thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the Heathens in mockery and derision made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a Fish , and they used it for Christ as a name of reproach : but the Christians owned the name , and turned it into a pious Metaphor , and were content that they should enjoy their pleasure in the Acrostich ; but upon that occasion Tertullian speaks pertinently to this Article , Nos pisciculi , sccundùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrum Jesum Christum , in aqua nascimur , Christ , whom you call a Fish , we knowledge to be our Lord and Saviour ; and we , if you please , are the little fishes , for we are born in water , thence we derive our spiritual life . And because from henceforward we are a new Creation , the Church uses to assign new relations to the Catechumens , Spiritual Fathers and Susceptors ; and , at their entrance into Baptism , the Christians and Jewish Proselytes did use to cancel all secular affections to their temporal relatives . Nec quicquam priùs 〈◊〉 quàm contemnere Deos , exuere patriam , parentes , liberos , fratres vilia habere , said Tacitus of the Christians : which was true in the sence only that Christ said , He that doth not hate father or mother for my sake , is not worthy of me ; that is , he that doth not hate them praeme , rather than forsake me , forsake them , is unworthy of me . 17. Fourthly , In Baptism all our sins are pardoned , according to the words of a Prophet , I will sprinkle clean water upon you , and ye shall be clean from all your filthiness . The Catechumen descends into the Font a Sinner , he arises purified ; he goes down the son of Death , he comes up the son of the Resurrection ; he enters in the son of Folly and prevarication , he returns the son of Reconciliation ; he stoops down the child of Wrath , and ascends the heir of Mercy ; he was the child of the Devil , and now he is the servant and the son of God. They are the words of Venerable Bede concerning this Mystery . And this was ingeniously signified by that Greek inscription upon a Font , which is so prettily contriv'd , that the words may be read after the Greek or after the Hebrew manner , and be exactly the same ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lord , wash my sin , and not my face only . And so it is intended and promised : * Arise and be baptized , and wash away thy sins , and call on the Name of the Lord , said Ananias to Saul ; for ‖ Christ loved the Church , and gave himself for it , that he might sanctifie and cleanse it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the washing of water in the word , that is , Baptism in the Christian Religion : and therefore * Tertullian calls Baptism lavacrum compendiatum , a compendious Laver , that is , an intire cleansing the Soul in that one action justly and rightly performed . In the rehearsal of which Doctrine it was not an unpleasant Etymology that 〈◊〉 Sinaita gave of Baptism , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which our sins are thrown off ; and they fall like leeches when they are full of bloud and water , or like the chains from S. Peter's hands at the presence of the Angel. Baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intire full forgiveness of sins , so that they shall never be called again to scrutiny . — Omnia Daemonis armae His merguntur aquis , quibus ille renascitur Infans Qui captivus erat — The captivity of the Soul is taken away by the bloud of Redemption , and the fiery darts of the Devil are quenched by these salutary waters ; and what the flames of Hell are expiating or punishing to eternal ages , that is washed off quickly in the Holy Font , and an eternal debt paid in an instant . For so sure as the Egyptians were drowned in the Red Sea , so sure are our Sins washed in this Holy floud : for this is a Red Sea too ; these waters signifie the bloud of Christ ; These are they that have washed their Robes , and made them white in the bloud of the Lamb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Bloud of Christ cleanseth us , the Water cleanseth us , the Spirit purifies us ; the Bloud by the Spirit , the Spirit by the Water , all in Baptism , and in pursuance of that Baptismal state . * These three are they that bear record in Earth , the Spirit , the Water , and the Bloud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three agree in one , or are to one purpose ; they agree in Baptism , and in the whole pursuance of the assistances which a Christian needs all the days of his life . And therefore S. Cyrill calls Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Antitype of the Passions of Christ : it does preconsign the death of Christ , and does the infancy of the work of Grace , but not weakly ; it brings from death to life ; and though it brings us but to the birth in the New life , yet that is a greater change than is in all the periods of our growth to manhood , to a perfect man in Christ Jesus . 18. Fifthly , Baptism does not only pardon our sins , but puts us into a state of Pardon for the time to come . For Baptism is the beginning of the New life , and an admission of us into the Evangelical Covenant , which on our parts consists in a sincere and timely endeavour to glorifie God by Faith and Obedience ; and on God's part , he will pardon what is past , assist us for the future , and not measure us by grains and scruples , or exact our duties by the measure of an Angel , but by the span of a man's hand . So that by Baptism we are consigned to the mercies of God and the Graces of the Gospel ; that is , that our Pardon be continued , and our Piety be a state of Repentance . And therefore that Baptism which in the Nicene Creed we 〈◊〉 to be for the remission of sins , is called in the Jerusalem 〈◊〉 The Baptism of Repentance ; that is , it is the entrance of a new life , the gate to a perpetual change and reformation , all the way continuing our title to and hopes of forgiveness of sins . And this excellency is clearly recorded by S. Paul ; The kindness and love of God our Saviour towards man hath appeared , Not by works of righteousness which we have done : that 's the formality of the Gospel-Covenant , not to be exacted by the strict measures of the Law : but according to his mercy he saved us , that is , by gentleness and remissions , by pitying and pardoning us , by relieving and supporting us , because he remembers that we are but dust ; and all this mercy we are admitted to , and is conveyed to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the laver of Regeneration , and the renewing of the Holy Ghost . And this plain evident Doctrine was observed , explicated and urged against the Messalians , who said that Baptism was like a razor , that cuts away all the sins that were past , or presently adhering , but not the sins of our future life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Sacrament promises more and greater things ; It is the earnest of future good things , the type of the Resurrection , the communication of the Lord's Passion , the partaking of his Resurrection , the robe of Righteousness , the garment of Gladness , the vestment of Light , or rather Light it self . And for this reason it is that Baptism is not to be repeated , because it does at once all that it can do at an hundred times : for it admits us to the condition of Repentance and Evangelical mercy , to a state of Pardon for our infirmities and sins , which we timely and effectually leave ; and this is a thing that can be done but once , as a man can begin but once ; he that hath once entred in at this gate of Life is always in possibility of Pardon , if he be in a possibility of working and doing after the manner of a man that which he hath promised to the Son of God. And this was expresly delivered and observed by S. Austin : That which the Apostle says , Cleansing him with the washing of water in the word , is to be understood , that in the same Laver of Regeneration and word of Sanctification all the evils of the regenerate are cleansed and healed ; not only the sins that are past , which are all now remitted in Baptism , but also those that are contracted afterwards by humane ignorance and infirmity : not that Baptism be repeated as often as we sin , but because by this which is once administred is brought to pass that pardon of all sins , not only of those that are past , but also those which will be committed afterwards , is obtained . The Messalians denied this , and it was part of their Heresie in the undervaluing of Baptism ; and for it they are most excellently confuted by Isidore Pelusiot , in his third Book , 195 Epistle to the Count Hermin , whither I refer the Reader . 19. In proportion to this Doctrine it is that the Holy Scripture calls upon us to live a holy life , in pursuance of this grace of Baptism . And S. Paul recalls the lapsed Galatians to their Covenant , and the grace of God stipulated in Baptism : Ye are all children of God by faith in Jesus Christ ; that is , heirs of the promise , and Abraham's seed ; that promise which cannot be disannulled , encreased or diminished , but is the same to us as it was to Abraham , the same before the Law and after . Therefore do not you hope to be 〈◊〉 by the Law , for you are entred into the Covenant of Faith , and are to be justified thereby . This is all your hope , by this you must stand for ever , or you cannot stand at all ; but by this you may : for you are God's children by Faith , that is , not by the Law , or the Covenant of Works . And that you may remember whence you are going , and return again , he proves that they are the Children of God by 〈◊〉 in Jesus Christ , because they have been baptized into Christ , and so put on Christ. This makes you Children , and such as are to be saved by Faith , that is , a Covenant , not of Works , but of Pardon in Jesus Christ , the Author and Establisher of this Covenant . For this is the Covenant made in Baptism , that being justified by his grace , we shall be heirs of life eternal : for by grace , that is , by favour , remission and forgiveness in Jesus Christ , ye are saved . This is the only way that we have of being justified , and this must remain as long as we are in hopes of Heaven ; for besides this we have no hopes : and all this is stipulated and consigned in Baptism , and is of force after our 〈◊〉 into sin and risings again . In pursuance of this the same Apostle declares , that the several states of sin are so many recessions from the state of Baptismal grace ; and if we arrive to the direct Apostasie , and renouncing of or a contradiction to the state of Baptism , we are then unpardonable , because we are fallen from our state of Pardon . This S. Paul conditions most strictly in his Epistle to the Hebrews ; This is the Covenant I will make in those days : I will put my Laws in their hearts ; And their sins and iniquities will I remember no more . Now where remission of these is , there is no more offering for sin ; that is , our sins are so pardoned that we need no more oblation , we are then made partakers of the death of Christ ; which we afterwards renew in memory and Eucharist and representment . But the great work is done in Baptism ; for so it follows , Having boldness to 〈◊〉 into the Holiest by the bloud of Jesus by a new and living way , that is , by the veil of his flesh , his Incarnation . But how do we enter into this ? Baptism is the door , and the ground of this confidence for ever : for so he adds , Let us draw near with a true heart in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . This is the consignation of this blessed state , and the gate to all this mercy . Let us hold fast the profession of our faith , that is , the Religion of a Christian , the Faith into which we were baptized ; for that is the Faith that justifies and saves us : Let us therefore hold fast this profession of this Faith , and do all the intermedial works in order to the conservation of it such as are assembling in the Communion of Saints , ( the use of the Word and Sacrament is included in the Precept ) mutual Exhortation , good Example , and the like : For if we sin wilfully after we have received the knowledge of the truth , that is , if we sin against the profession of this Faith , and hold it not fast , but let the Faith and the profession go wilfully , ( which afterwards he calls a treading under foot the Son of God , accounting the bloud of the Covenant wherewith he was sanctified an unholy thing , and a doing despite to the spirit of grace , viz. which moved upon those waters , and did illuminate him in Baptism ) if we do this , there is no more sacrifice for sins , no more deaths of Christ into which you may be baptized ; that is , you are fallen from the state of Pardon and Repentance into which you were admitted in Baptism , and in which you continue so long as you have not quitted your baptismal Rights and the whole Covenant . Contrary to this is that which S. Peter calls making our Calling and Election sure , that is , a doing all that which may continue us in our state of Baptism and the grace of the Covenant . And between these two states , of absolute Apostasie from , and intirely adhering to and securing , this state of Calling and Election , are all the intermedial sins , and being overtaken in single faults , or declining towards vicious habits , which in their several proportions are degrees of danger and insecurity ; which S. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a forgetting our Baptism or purification from our sins . And in this sence are those words , The just shall live by Faith , that is , by that profession which they made in Baptism ; from which if they swerve not , they shall be supported in their spiritual life . It is a Grace which , by virtue of the Covenant consigned in Baptism , does like a centre 〈◊〉 〈◊〉 to all the periods and portions of our life ; our whole life , all the periods of our succeeding hopes are kept alive by this . This consideration is of great use , besides many other things , to reprove the folly of those who in the Primitive Church deferred their Baptism till their death-bed ; because Baptism is a Laver of Sanctification , and drowns all our sins , and buries them in the grave of our Lord , they thought they might sin securely upon the stock of an after-Baptism ; for unless they were strangely prevented by a sudden accident , a death-bed Baptism they thought would secure their condition : but early some of them durst not take it , much less in the beginning of their years , that they might at least gain impunity for their follies and heats of their youth . Baptism hath influence into the pardon of all our sins committed in all the days of our folly and infirmity ; and so long as we have not been baptized , so long we are out of the state of Pardon : and therefore an early Baptism is not to be avoided upon this mistaken fancy and plot upon Heaven ; it is the greater security towards the pardon of our sins , if we have taken it in the beginning of our days . 20. Fifthly , The next benefit of Baptism , which is also a verification of this , is a Sanctification of the baptized person by the Spirit of Grace . Sanctus in hunc coelo descendit Spiritus amnem , Coelestique sacras fonte maritat aquas : Concipit unda Deum , sanctámque liquoribus almis Edit ab aeterno semine progeniem . The Holy Ghost descends upon the waters of Baptism , and makes them prolifical , apt to produce children unto God : and therefore S. Leo compares the Font of Baptism to the Womb of the Blessed Virgin when it was replenished with the Holy Spirit . And this is the Baptism of our dearest Lord : his Ministers baptize with Water , our Lord at the same time verifies their Ministery with giving the Holy Spirit . They are joyned together by S. Paul , We are by one Spirit baptized into one body ; that is , admitted into the Church by baptism of Water and the Spirit . This is that which our Blessed Lord calls a being born of Water and of the Spirit ; by Water we are sacramentally dead and buried , by the Spirit we are made alive . But because these are mysterious expressions , and , according to the style of Scripture , high and secret in spiritual significations , therefore , that we may understand what these things signifie , we must consider it by its real effects , and what it produces upon the Soul of a man. 21. First , It is the suppletory of original Righteousness , by which Adam was at first gracious with God , and which he lost by his prevarication . It was in him a principle of Wisdom and Obedience , a relation between God and himself , a title to the extraordinary mercies of God , and a state of Friendship : When he fell , he was discomposed in all , the links of the golden chain and blessed relation were broken ; and it so continued in the whole life of Man , which was stained with the evils of this folly and the consequent mischiefs : and therefore when we began the world again , entring into the Articles of a new life , God gave us his Spirit to be an instrument of our becoming gracious persons , and of being in a condition of obtaining that supernatural End which God at first designed to us . And therefore as our Baptism is a separation of us from unbelieving people ; so the descent of the Holy Spirit upon us in our Baptism is a consigning or marking us for God , as the Sheep of his pasture , as the Souldiers of his Army , as the Servants of his houshold : we are so separated from the world , that we are appropriated to God , so that God expects of us Duty and Obedience ; and all Sins are acts of Rebellion and Undutifulness . Of this nature was the sanctification of Jeremy and John the Baptist from their mothers womb ; that is , God took them to his own service by an early designation , and his Spirit marked them to a holy Ministery . To this also relates that of S. Paul , whom God by a decree separated from his mother's womb to the Ministery of the Gospel : the 〈◊〉 did antedate the act of the Spirit , which did not descend upon him until the day of his Baptism . What these persons were in order to exteriour Ministeries , that all the faithful are in order to Faith and Obedience , consigned in Baptism by the Spirit of God to a perpetual relation to God , in a continual service and title to his Promises . And in this sence the Spirit of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * a Seal , ‖ In whom also , after that ye believed , ye were sealed with that holy Spirit of Promise : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Water washes the body , and the Spirit seals the Soul , viz. to a participation of those Promises which he hath made , and to which we receive a title by our Baptism . 22. Secondly , The second effect of the Spirit is Light or Illumination ; that is , the holy Spirit becomes unto us the Author of holy thoughts and firm perswasions , and sets to his seal that the Word of God is true , into the belief of which we are then baptized , and makes Faith to be a Grace , and the Understanding resigned , and the Will confident , and the Assent stronger than the premises , and the Propositions to be believed , because they are beloved ; and we are taught the ways of Godliness after a new manner , that is , we are made to perceive the Secrets of the Kingdom , and to love Religion , and to long for Heaven and heavenly things , and to despise the World , and to have new resolutions , and new perceptions , and new delicacies , in order to the establishment of Faith , and its increments and perseverance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God sits in the Soul when it is illuminated in 〈◊〉 , as if he sate in his Throne ; that is , he rules by a firm perswasion , and intire principles of Obedience . And therefore Baptism is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; illuminated ; Call to mind the former days , in which you were illuminated : and the same phrase is in the * 6. to the Hebrews , where the parallel places expound each other . For that which S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminated , he calls after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a receiving the knowledge of the truth : and that you may perceive this to be wholly meant of Baptism , the 〈◊〉 expresses it still by Synonyma's , Tasting of the heavenly gift , and made partakers of the Holy Ghost , sprinkled in our hearts from an evil conscience , and washed in our bodies with pure water ; all which also are a syllabus or collection of the several effects of the graces bestowed in Baptism . But we are now instancing in that which relates most properly to the Understanding , in which respect the Holy Spirit also is called Anointing or Unction ; and the mystery is explicated by S. John , The Anointing which ye have received of him abideth in you ; and ye need not that any man teach you , but as the same Anointing teacheth you of all things . 23. Thirdly , The Holy Spirit descends upon us in Baptism , to become the principle of a new life , to become a holy seed , springing up to Holiness , and is called by S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 of God ; and the purpose of it we are taught by him , Whosoever is 〈◊〉 of God ( that is , he that is regenerated and entred into this New birth ) doth not 〈◊〉 sin ; for his seed remaineth in him , and he cannot sin , because he is born of God. The Spirit of God is the Spirit of life ; and now that he by the Spirit is born anew , he hath in him that principle which , if it be cherished , will grow up to life , to life eternal . And this is the Spirit of Sanctification , the victory over the World , the deletery of Concupiscence , the life of the Soul , and the perpetual principle of Grace sown in our spirits in the day of our Adoption to be the sons of God , and members of Christ's body . But take this Mystery in the words of S. Basil. There are two Ends proposed in Baptism ; to wit , to abolish the body of Sin , that we may no more bring forth fruit unto death ; and to live in the Spirit , and to have our fruit to Sanctification . The Water represents the image of death , receiving the body in its bosom , as in a Sepulchre : but the quickning Spirit sends upon us a vigorous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or 〈◊〉 , even from the beginning renewing our Souls from the death of sin unto life : For as our Mortification is 〈◊〉 in the water , so the Spirit works life in us . To this purpose is the discourse of S. Paul , having largely discoursed of our being baptized into the death of 〈◊〉 , he adds this as the Corollary of all , a He that is * dead is freed from sin ; that is , being mortified and b buried in the waters of Baptism , we have a new life of Righteousness put into us , we are quitted from the dominion of Sin , and are c planted together in the likeness of Christ's Resurrection , d that henceforth we should not serve sin . 24. Fourthly , But all these intermedial Blessings tend to a glorious Conclusion , for Baptism does also consign us to a holy Resurrection . It takes the sting of death from us , by burying us together with Christ ; and takes 〈◊〉 Sin , which is the sting of death , and then we shall be partakers of a blessed Resurrection . This we are taught by S. Paul , 〈◊〉 〈◊〉 ye not that so many of us as were baptized into Jesus Christ , were baptized into his Death ? For if we have been planted together in the likeness of his Death , we shall be also in the likeness of his Resurrection . That declares the real event in its due season . But because Baptism consigns it , and admits us to a title to it , we are said with S. Paul , to be risen with Christ in Baptism ; Buried with him in Baptism , wherein also you are risen with him through the faith of the operation of God , which hath raised him from the dead . Which expression I desire to be remembred , that by it we may better understand those other sayings of the Apostle , of putting on Christ in Baptism , putting on the new man , &c. for these only signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the design on God's part , and the endeavour and duty on Man's : we are then consigned to our Duty , and to our Reward ; we undertake one , and have a title to the other . And though men of ripeness and Reason enter instantly into their portion of Work , and have present use of the assistances , and something of their Reward in hand ; yet we cannot conclude , that those that cannot do it 〈◊〉 are not baptized rightly , because they are not in capacity to put on the New man in Righteousness , that is , in an actual holy life ; for they may put on the New man in Baptism , just as they are risen with Christ : which because it may be done by Faith before it is done in real event , and it may be done by Sacrament and design before it be done by a proper Faith ; so also may our putting on the New man be ; it is done sacramentally , and that part which is wholly the work of God does only antedate the work of man , which is to succeed in its due time , and is after the 〈◊〉 of preventing grace . But this is by the bye . In order to the present Article , Baptism is by 〈◊〉 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a participation of the Lord's Resurrection . 25. Fifthly and lastly , By Baptism we are saved : that is , we are brought from death to life 〈◊〉 , and that is the first Resurrection ; and we are brought from death to life hereafter , by virtue of the Covenant of the state of Grace into which in Baptism we enter , and are preserved from the second Death , and receive a glorious and an eternal life . He that believeth and is baptized shall be saved , said our Blessed Saviour ; and , According to his mercy he saved us , by the washing of Regeneration and renowing of the Holy Ghost . 26. After these great Blessings so plainly testified in Scripture and the Doctrine of the Primitive Church , which are regularly consigned and bestowed in Baptism , I shall less need to descend to temporal Blessings , or rare contingencies , or miraculous events , or probable notices of things less certain . Of this nature are those Stories recorded in the Writings of the Church , that Constantine was cured of a Leprosie in Baptism ; Theodosius recovered of his disease , being baptized by the Bishop of Thessalonica ; and a paralytick Jew was cured as soon as he became a Christian , and was baptized by Atticus of CP . and Bishop Arnulph baptizing a Leper also cured him , said Vincentius Bellovacensis . It is more considerable which is generally and piously believed by very many eminent persons in the Church , that at our Baptism God assigns an Angel-Guardian , ( for then the Catechumen , being made a Servant and a Brother to the Lord of Angels , is sure not to want the aids of them who pitch their tents round about them that fear the Lord ) and that this guard and ministery is then appointed when themselves are admitted into the inheritance of the Promises : and their title to Salvation is hugely agreeable to the words of S. Paul , Are they not all ministring spirits , sent forth to minister to them who shall be heirs of Salvation ? where it appears , that the title to the inheritance is the title to this ministery , and therefore must begin and end together . But I insist not on this , though it seems to me hugely probable . All these Blessings put into one Syllabus have given to Baptism many honourable appellatives in Scripture and other Divine Writers , calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentum 〈◊〉 & 〈◊〉 salutis : A New birth , a Regeneration , a Renovation , a Chariot carrying us to God , the great Circumcision , a Circumcision made without hands , the Key of the Kingdom , the Paranymph of the Kingdom , the Earnest of our inheritance , the Answer of a good Conscience , the Robe of light , the Sacrament of a new life and of eternal Salvation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is celestial water , springing from the sides of the Rock upon which the Church was built , when the Rock was smitten with the Rod of God. 27. It remains now that we enquire what concerns our Duty , and in what persons or in what dispositions Baptism produces all these glorious effects : for the Sacraments of the Church work in the virtue of Christ , but yet only upon such as are servants of Christ , and hinder not the work of the Spirit of Grace . For the water of the Font and the Spirit of the Sacrament are indeed to wash away our Sins , and to purifie our Souls ; but not unless we have a mind to be purified . The Sacrament works pardon for them that hate their sin , and procures Grace for them that love it . They that are guilty of sins must repent of them , and renounce them , and they must make a profession of the Faith of Christ , and give or be given up to the obedience of Christ ; and then they are rightly disposed . He that believeth and is baptized shall be saved , saith Christ ; and S. Peter call'd out to the whole assembly , Repent , and be baptized every one of you . Concerning this Justin Martyr gives the same account of the Faith and practice of the Church ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Whosoever are perswaded and believe those things to be true which are delivered and spoken by us , and undertake to live accordingly , they are commanded to fast and pray , and to ask of God remission for their former sins , we also praying together with them , and fasting . Then they are brought to us where water is , and are regenerated in the same manner of Regeneration by which we our selves are regenerated . For in Baptism S. Peter observes there are two parts , the Body and the Spirit : that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the putting away the 〈◊〉 of the flesh , that is the material washing ; and this is Baptism no otherwise than a dead corps is a man : the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the answer of a good conscience towards God , that is , the conversion of the Soul to God ; that 's the effective disposition in which Baptism does save us . And in the same sence are those sayings of the Primitive Doctors to be understood ; Anima non lavatione , sed 〈◊〉 sancitur , The Soul is not healed by washing , viz. alone , but by the answer , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peter , the correspondent of our part of the Covenant : sor that 's the perfect 〈◊〉 of this unusual expression . And the effect is attributed to this , and denied to the other , when they are distinguished . So Justin Martyr affirms ; The only Baptism that can heal us is Kepentance , and the knowledge of God. For what need is there of that Baptism that can only 〈◊〉 the flesh and the body ? Be washed in your flesh from wrath and 〈◊〉 , from envy and hatred ; and behold the body is pure . And Clemens Alexandrinus upon that Proverbial saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be not pure in the laver , but in the mind , adds , I suppose that an exact and a firm Repentance is a sufficient purification to a man ; if judging and considering our selves for the facts we have done before , we proceed to that which is before us , considering that which follows , and cleansing or washing our mind from sensual affections and from former sins . Just as we use to deny the effect to the instrumental cause , and attribute it to the principal , in the manner of speaking , when our purpose is to affirm this to be the principal , and of chief 〈◊〉 . So we say , It is not the good Lute , but the skilful hand , that makes the musick : It is not the Body , but the Soul , that is the Man : and yet he is not the man without both . For Baptism is but the material part in the Sacrament , it is the Spirit that giveth life ; whose work is Faith and Repentance begun by himself without the Sacrament , and consigned in the Sacrament , and actuated and increased in the cooperation of our whole life . And therefore Baptism is called in the Jerusalem Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Baptism of Repentance for the remission of sins : and by Justin Martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Baptism of Repentance and the knowledge of God , which was made for the sins of the people of God. He explains himself a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baptism that can only cleanse them that are penitent . In Sacrament is 〈◊〉 〈◊〉 Fides credentium & professio , quae apud Act a conficitur Angelorum , 〈◊〉 miscentur 〈◊〉 & spiritualia semina ; ut sancto germine nova possit renascentium indoles procreari , ut dum Trinitas cum Fide concordat , qui natus fuerit seculo renascatur spiritualiter Deo. Sic fit hominum Pater Deus , sancta fit Mater Ecclesia , said Optatus : The Faith and Profession of the Believers meets with the ever-blessed Trinity , and is recorded in the Register of Angels , where heavenly and spiritual seeds are mingled ; that from so holy a Spring may be produced a new nature of the Regeneration , that while the Trinity ( viz. that is invocated upon the baptized ) meets with the Faith of the Catechumen , he that was born to the world may be born spiritually to God. So God is made a Father to the man , and the holy Church a Mother . Faith and Repentance stript the Old man naked , and make him fit for Baptism ; and then the Holy Spirit moving upon the waters cleanses the Soul , and makes it to put on the New man , who grows up to perfection and a spiritual life , to a life of glory , by our verification of our undertaking in Baptism on our part , and the Graces of the Spirit on the other . For the waters pierce no farther than the skin , till the person puts off his affection to the sin that he hath contracted ; and then he may say , Aquae intraverunt 〈◊〉 ad animam meam , The waters are entred even unto my Soul , to purifie and cleanse it , by the washing of water , and the renewing by the Holy Spirit . The summ is this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being baptized we are illuminated , being illuminated we are adopted to the inheritance of sons , being adopted we are promoted towards perfection , and being perfected we are made immortal . Quisquis in hos fontes vir venerit , exeat indè Semideus , tactis citò nobilitetur in undis . 28. This is the whole Doctrine of Baptism , as it is in it self considered , without relation to rare Circumstances or accidental cases : and it will also serve to the right understanding of the reasons why the Church of God hath in all Ages baptized all persons that were within her power , for whom the Church could stipulate that they were or might be relatives of Christ , sons of God , heirs of the Promises , and partners of the Covenant , and such as did not hinder the work of Baptism upon their Souls . And such were not only persons of age and choice , but the Infants of Christian Parents . For the understanding and verifying of which truth , I shall only need to apply the parts of the former Discourse to their particular case , premising first these Propositions . Of Baptizing Infants . Part II. 1. BAPTISM is the Key in Christ's hand , and therefore opens as he opens , and shuts by his rule : and as Christ himself did not do all his Blessings and effects unto every one , but gave to every one as they had need ; so does Baptism . Christ did not cure all mens eyes , but them only that were blind ; Christ came not to call the righteous , but sinners , to 〈◊〉 : that is , They that lived in the fear of God , according to the Covenant in which they were debtors , were indeed improved and promoted higher by Christ , but not called to that Repentance to which he called the vicious Gentiles , and the Adulterous persons among the Jews , and the hypocritical Pharisees . There are some so innocent that they need no repentance , ( saith the Scripture ; ) meaning , that though they do need Contrition for their single acts of sin , yet they are within the state of Grace , and need not Repentance as it is a Conversion of the whole man. And so it is in Baptism , which does all its effects upon them that need them all , and some upon them that need but some : and therefore as it pardons sins to them that have committed them , and do repent and believe ; so to the others , who have not committed them , it does all the work which is done to the others above or besides that Pardon . 2. Secondly , When the ordinary effect of a Sacrament is done already by some other efficiency or instrument , yet the Sacrament is still as obligatory as before , not for so many reasons or necessities , but for the same Commandment . Baptism is the first ordinary Current in which the Spirit moves and descends upon us ; and where God's Spirit is , they are the Sons of God , for Christ's Spirit descends upon none but them that are his : and yet Cornelius , who had received the holy Spirit , and was heard by God , and visited by an Angel , and accepted in his Alms and Fastings and Prayers , was tied to the susception of Baptism . To which may be added . That the receiving the effects of Baptism before-hand was used as an argument the rather to administer Baptism . The effect of which consideration is this , That Baptism and its effect may be separated , and do not always go in conjunction ; the effect may be before , and therefore much rather may it be after its susception ; the Sacrament operating in the virtue of Christ , even as the Spirit shall move : according to that saying of S. Austin , Sacrosancto lavacro inchoata innovatio novi hominis perficiendo perficitur in aliis citiùs , in aliis taràiùs ; and S. Bernard , Lavari quidem citò possumus , sed ad sanandum multâ curatione opus est . The work of Regeneration , that is begun in the ministery of Baptism , is perfected in some sooner , in some later : We may soon be washed , but to be healed is a work of a long cure . 3. Thirdly , The Dispositions which are required to the ordinary susception of Baptism are not necessary to the efficacy , or required to the nature of the Sacrament , but accidentally , and because of the superinduced necessities of some men ; and therefore the Conditions are not regularly to be required . But in those accidents it was necessary for a Gentile Proselyte to repent of his sins , and to believe in Moses's Law , before he could be circumcised : but Abraham was not tied to the same Conditions , but only to Faith in God ; but Isaac was not tied to so much ; and Circumcision was not of Moses , but of the Fathers : and yet after the sanction of Moses's Law , men were tied to conditions , which were then made necessary to them that entred into the Covenant , but not necessary to the nature of the Covenant it self . And so it is in the susception of Baptism : If a sinner enters into the Font , it is necessary he be stripped of those appendages which himself sewed upon his Nature , and then Repentance is a necessary disposition : if his Understanding hath been a stranger to Religion , polluted with evil Principles and a false Religion , it is necessary he have an actual Faith , that he be given in his Understanding up to the obedience of Christ. And the reason of this is plain , Because in these persons there is a disposition contrary to the state and effects of Baptism ; and therefore they must be taken off by their contraries , Faith and Repentance , that they may be reduced to the state of pure Receptives . And this is the sence of those words of our Blessed Saviour , Unless ye become like one of these little ones , ye shall not enter into the Kingdom of Heaven ; that is , Ye cannot be admitted into the Gospel-Covenant , unless all your contrarieties and impediments be taken from you , and you be as apt as children to receive the new immissions from Heaven . And this Proposition relies upon a great Example , and a certain Reason . The Example is our Blessed Saviour , who was 〈◊〉 〈◊〉 debitor , he had committed no sin , and needed no Repentance ; he needed not to be saved by Faith , for of Faith he was the Author and Finisher , and the great object , and its perfection and reward : and yet he was baptized by the Baptism of John , the Baptism of Repentance . And therefore it is certain that Repentance and Faith are not necessary to the susception of Baptism , but necessary to some persons that are baptized . For it is necessary we should much consider the difference . If the Sacrament by any person may be justly received in whom such Dispositions are not to be sound , then the Dispositions are not necessary or intrinsecal to the susception of the Sacrament ; and yet some persons coming to this Sacrament may have such necessities of their own as will make the Sacrament ineffectual without such Dispositions . These I call necessary to the person , but not to the Sacrament ; that is , necessary to all such , but not necessary to all absolutely . And Faith is necessary sometimes where Repentance is not , sometimes Repentance and Faith together , and sometimes otherwise . When Philip baptized the Eunuch , he only required of him to believe , not to repent . But S. Peter , when he preached to the Jews and converted them , only required Repentance ; which although it in their case implied Faith , yet there was explicit stipulation for it : they had crucified the Lord of life , and if they would come to God by Baptism , they must renounce their sin ; that was all was then stood upon . It is as the case is , or as the persons have superinduced necessities upon themselves . In Children the case is evident as to the one part , which is equally required , I mean , Repentance ; the not doing of which cannot prejudice them as to the susception of Baptism , because they having done no evil are not bound to repent ; and to repent is as necessary to the susception of Baptism as Faith is : But this shews that they are accidentally necessary , that is , not absolutely , not to all , not to Insants : and if they may be excused from one duty which is indispensably necessary to Baptism , why they may not from the other , is a secret which will not be found out by these whom it concerns to believe it . 4. And therefore when our Blessed Lord made a stipulation and express Commandment for Faith , with the greatest annexed penalty to them that had it not , He that believeth not shall be damned , the proposition is not to be verified or understood as relative to every period of time ; for then no man could be converted from Insidelity to the Christian Faith , and from the power of the Devil to the Kingdom of Christ , but his present Infidelity shall be his final ruine . It is not therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a Sentence , but a 〈◊〉 , a Prediction and Intermination . It is not like that saying , God is true , and every man a lier , and , Every good and every perfect gift is from above ; for these are true in every instant , without reference to circumstances : but , He that believeth not shall be damned , is a Prediction , or that which in Rhetorick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Use , because this is the affirmation of that which usually or frequently comes to pass ; such as this , He that strikes with the sword shall perish by the sword ; He that robs a Church shall be like a wheel , of a vertiginous and unstable estate ; He that loves wine and oyl shall not be rich : and therefore it is a declaration of that which is universally or commonly true ; but not so , that in what instant soever a man is not a believer , in that instant it is true to say he is damned ; for some are called the third , some the sixth , some the ninth hour , and they that come in , being first called , at the eleventh hour , shall have their reward : so that this sentence stands true at the day and the judgment of the Lord , not at the judgment or day of man. And in the same necessity as Faith stands to Salvation , in the same it stands to Baptism , that is , to be measured by the whole latitude of its extent . Our Baptism shall no more do all its intention , unless Faith supervene , than a man is in possibility of being saved without Faith ; it must come in its due time , but is not indispensably necessary in all instances and periods . Baptism is the seal of our Election and adoption ; and as Election is brought to effect by Faith and its consequents , so is Baptism : but to neither is Faith necessary as to its beginning and first entrance . To which also I add this Consideration , That actual Faith is necessary , not to the susception , but to the consequent effects of Baptism , appears , because the Church , and particularly the Apostles , did baptize some persons who had not Faith , but were Hypocrites ; such as were Simon Magus , Alexander the Copper-smith , Demas and Diotrephes ; and such was Judas when he was baptized , and such were the Gnostick Teachers . For the effect depends upon God , who knows the heart , but the outward susception depends upon them who do not know it : which is a certain argument , That the same Faith which is necessary to the effect of the Sacrament is not necessary to its susception ; and if it can be administred to Hypocrites , much more to Infants ; if to those who really hinder the effect , much rather to them that hinder not . And if it be objected , that the Church does not know but the Pretenders have Faith , but she knows Infants have not : I reply , that the Church does not know but the Pretenders hinder the effect , and are contrary to the grace of the Sacrament , but she knows that Infants do not : The first possibly may receive the Grace , the other cannot hinder it . 5. But besides these things it is considerable , that , when it is required , persons have Faith : It is true , they that require Baptism should give a reason why they do ; so it was in the case of the Eunuch baptized by Philip : but this is not to be required of others that do not ask it , and yet they may be of the Church , and of the Faith ; for by Faith is also understood the Christian Religion , and the Christian Faith is the Christian Religion , and of this a man may be though he make no confession of his Faith , as a man may be of the Church , and yet not be of the number of God's secret ones ; and to this more is required than to that : to the first it is sufficient that he be admitted by a Sacrament or a Ceremony ; which is infallibly certain , because Hypocrites and wicked people are in the visible Communion of the Church , and are reckoned as members of it , and yet to them there was nothing done but the Ceremony administred ; and therefore when that is done to Insants , they also are to be reckoned in the Church-Communion . And indeed , in the examples of Scripture , we find more inserted into the number of God's family by outward Ceremony than by the inward Grace . Of this number were all those who were circumcised the eighth day , who were admitted thither , as the woman's daughter was cured in the Gospel , by the Faith of their mother , their natural parents , or their spiritual ; to whose Faith it is as certain God will take heed , as to their Faith who brought one to Christ who could not come himself , the poor Paralytick ; for when Christ saw their faith , he cured their friend : and yet it is to be observed , that Christ did use to exact faith , actual faith , of them that came to him to be cured , [ According to your faith be it unto you . ] The case is equal in its whole kind . And it is considerable what Christ saith to the poor man that came in behalf of his son , All things are possible to him that believeth : it is possible for a son to receive the blessing and benefit of his father's faith ; and it was so in his case , and is possible to any ; for to Faith all things are possible . And as to the event of things it is evident in the story of the Gospel , that the faith of their relatives was equally effective to children and friends or servants , absent or sick , as the faith of the interested person was to himself : as appears beyond all exception in the case of the friends of the Paralytick , let down with cords through the tiles ; of the Centurion , in behalf of his servant ; of the nobleman , for his son sick at Capernaum ; of the 〈◊〉 , for her daughter : and Christ required saith of no sick man , but of * him that presented himself to him , and desired for himself that he might be cured , as it was in the case of the blind man. Though they could not believe , yet Christ required belief of them that came to him on their behalf . And why then it may not be so , or is not so , in the case of Infants Baptism , I confess it is past my skill to conjecture . The Reason on which this farther relies is contained in the next Proposition . 6. Fourthly , No disposition or act of man can deserve the first Grace , or the grace of Pardon : for so long as a man is unpardoned , he is an enemy to God , and as a dead person , and , unless he be prevented by the grace of God , cannot do a single act in order to his pardon and restitution ; so that the first work which God does upon a man is so wholly his own , that the man hath nothing in it , but to entertain it , that is , not to hinder the work of God upon him . And this is done in them that have in them nothing that can hinder the work of Grace , or in them who remove the hinderances . Of the latter sort are all Sinners , who have lived in a state contrary to God ; of the first are they who are prevented by the grace of God before they can chuse , that is , little Children , and those that become like unto little Children . So that Faith and Repentance are not necessary at first to the reception of the first grace , but by accident . If Sin have drawn curtains , and put bars and coverings to the windows , these must be taken away ; and that is done by Faith and Repentance : but if the windows be not shut , so that the light can pass through them , the eye of Heaven will pass in and dwell there . No man can come unto me , unless my Father draw him : that is , The first access to Christ is nothing of our own , but wholly of God ; and it is as in our creation , in which we have an obediential capacity , but cooperate not ; only if we be contrary to the work of Grace , that contrariety must be taken off , else there is no necessity . And if all men , according to Christ's saying , must receive the Kingdom of God as little children , it is certain , little children do receive it ; they receive it as all men ought , that is , without any impediment or obstruction , without anything within that is contrary to that state . 7. Fifthly , Baptism is not to be estimated as one act , transient and effective to single purposes ; but it is an entrance to a conjugation and a state of Blessings . All our life is to be transacted by the measures of the Gospel-Covenant , and that Covenant is consign'd by Baptism , there we have our title and adoption to it ; and the grace that is then given to us is like a piece of Leven put into a lump of dough , and Faith and Repentance do in all the periods of our life put it into fermentation and activity . Then the seed of God is put into the ground of our hearts , and Repentance waters it , and Faith makes it subactum solum , the ground and surrows apt to produce fruits : and therefore Faith and Repentance are necessary to the effect of Baptism , not to its susception ; that is , necessary to all those parts of life in which Baptism does operate , not to the first sanction or entring into the Covenant . The seed may lie long in the ground , and produce fruits in its due season , if it be refreshed with the former and the later rain , that is , the Repentance that first changes the state , and converts the man , and afterwards returns him to his title , and recalls him from his wandrings , and keeps him in the state of Grace , and within the limits of the Covenant : and all the way Faith gives efficacy and acceptation to this Repentance , that is , continues our title to the Promise of not having Righteousness exacted by the measures of the Law , but by the Covenant and promise of Grace , into which we entred in Baptism , and walk in the same all the days of our life . 8. Sixthly , The Holy Spirit which descends upon the waters of Baptism does not instantly produce its effects in the Soul of the baptized ; and when he does , it is irregularly , and as he pleases . The Spirit bloweth where it listeth , and no man knoweth whence it cometh , nor whither it goeth : and the Catechumen is admitted into the Kingdom , yet the Kingdom of God cometh not with observation : and this saying of our Blessed Saviour was spoken of * the Kingdom of God that is within us , that is , the Spirit of Grace , the power of the Gospel put into our hearts , concerning which he affirmed , that it operates so secretly , that it comes not with outward shew ; neither shall they say , Lo here , or lo there . Which thing I desire the rather to be observed , because in the same discourse , which our Blessed Saviour continued to that assembly , he affirms this Kingdom of God to belong unto little children , this Kingdom that cometh not with outward significations or present expresses , this Kingdom that is within us . For the present , the use I make of it is this , That no man can conclude that this Kingdom of Power , that is , the Spirit of Sanctification , is not come upon Infants , because there is no sign or expression of it . It is within us , therefore it hath no signification . It is the seed of God ; and it is no good Argument to say , Here is no seed in the bowels of the earth , because there is nothing green upon the face of it . For the Church gives the Sacrament , God gives the Grace of the Sacrament . But because he does not always give it at the instant in which the Church gives the Sacrament , ( as if there be a secret impediment in the suscipient ) and yet afterwards does give it when the impediment is removed , ( as to them that repent of that impediment ) it follows , that the Church may administer rightly even before God gives the real Grace of the Sacrament : and if God gives this Grace afterwards by parts , and yet all of it is the effect of that Covenant which was consigned in Baptism ; he that desers some may defer all , and verifie every part as well as any part . For it is certain , that in the instance now made all the Grace is deferred ; in Infants it is not certain but that some is collated or infused : however , be it so or no , yet upon this account the administration of the Sacrament is not hindred . 9. Seventhly , When the Scripture speaks of the effects of or dispositions to Baptism , it speaks in general expressions , as being most apt to signifie a common duty , or a general effect , or a more universal event , or the proper order of things : but those general expressions do not supponere universaliter , that is , are not to be understood exclusively to all that are not so qualified , or universally of all suscipients , or of all the subjects of the Proposition . When the Prophets complain of the Jews , that they are fallen from God , and turned to Idols , and walk not in the way of their Fathers ; and at other times the Scripture speaks the same thing of their Fathers , that they walked perversly toward God , starting aside like a broken bow ; in these and the like expressions the Holy Scripture uses a Synecdoche , or signifies many only , under the notion of a more large and indesinite expression : for neither were all the Fathers good , neither did all the sons prevaricate ; but among the Fathers there were enough to recommend to posterity by way of example , and among the Children there were enough to stain the reputation of the Age ; but neither the one part nor the other was true of every single person . S. John the Baptist spake to the whole audience , saying , O generation of 〈◊〉 ! and yet he did not mean that all Jerusalem and Judaea that went out to be baptized of him were such ; but he , under an undeterminate reproof , intended those that were such , that is , especially the Priests and the Pharisees . And it is more considerable yet in the story of the event of Christ's Sermon in the Synagogue , upon his Text taken out of Isaiah , All wondred at his gracious words , and bare him witness ; and a little after , All they in the Synagogue were filled with wrath : that is , it was generally so , but hardly to be supposed true of every single 〈◊〉 , in both the contrary humors and usages . Thus Christ said to the Apostles , To have abidden with me in my temptations ; and yet Judas was all the way a follower of interest and the bag , rather than Christ , and afterwards none of them all did abide with Christ in his greatest Temptations . Thus also , to come nearer the present Question , the secret effects of Election and of the Spirit are in Scripture attributed to all that are of the outward Communion . So S. Peter calls all the Christian strangers of the Eastern dispersion , Elect according to the sore-knowledge of God the Father ; and S. Paul saith of all the Roman Christians , and the same of the 〈◊〉 , that their Faith was spoken of in all the world : and yet amongst them it is not to be supposed that all the 〈◊〉 had an unreproveable Faith , or that every one of the Church of 〈◊〉 was an excellent and a charitable person ; and yet the 〈◊〉 useth this expression , 〈◊〉 faith groweth exceedingly , and the charity of every one of you all towards each other aboundeth . These are usually significant of a general custom or order of things , or duty of men , or design , and natural or proper expectation of events . Such are these also in this very Question , As many of you as are baptized into Christ , have put on Christ ; that is , so it is regularly , and so it will be in its due time , and that is the order of things , and the designed event : but from hence we cannot conclude of every person , and in every period of time , This man hath been baptized , therefore now he is 〈◊〉 with Christ , he hath put on Christ ; nor thus , This person cannot in a spiritual sence as yet put on Christ , therefore he hath not been baptized , that is , he hath not put him on in a 〈◊〉 sence . Such is the saying of S. Paul , Whom he hath predestinated , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified : this also declares the regular event , or at least the order of things , and the design of God , but not the actual verification of it to all persons . These sayings concerning Baptism in the like manner are to be so understood , that they cannot exclude all persons from the 〈◊〉 that have not all those real effects of the Sacrament at all times which some men have at some times , and all men must have at some time or other , viz. when the Sacrament obtains its last intention . But he that shall argue from hence , That Children are not rightly baptized , because they cannot in a spiritual sence put on Christ , concludes nothing , unless these Propositions did signifie universally , and at all times , and in every person , and in every manner : which can no more pretend to truth , than that all Christians are God's Elect , and all that are baptized are Saints , and all that are called are justified , and all that are once justified shall be saved finally . These things declare only the event of things , and their order , and the usual effect , and the proper design , in their proper season , in their limited proportions . 10. Eighthly , A Negative Argument for matters of fact in Scripture cannot conclude a Law , or a necessary or a regular event . And therefore supposing that it be not intimated that the Apostles did baptize Insants , it follows not that they did not ; and if they did not , it does not follow that they might not , or that the Church may not . For it is unreasonable to argue , The Scripture speaks nothing of the Baptism of the Holy Virgin Mother , therefore she was not baptized . The words and deeds of Christ are infinite which are not recorded , and of the Acts of the Apostles we may suppose the same in their proportion : and therefore what they did not is no rule to us , unless they did it not because they were forbidden . So that it can be no good Argument to say , The Apostles are not read to have baptized Infants , therefore Infants are not to be baptized : but thus , We do not find that Infants are excluded from the common Sacraments and Ceremonies of Christian institution , therefore we may not presume to exclude them . For although the Negative of a Fact is no good Argument , yet the Negative of a Law is a very good one . We may not say , The Apostles did not , therefore we may not : but thus , They were not forbidden to do it , there is no Law against it , therefore it may be done . No man's deeds can prejudicate a Divine Law expressed in general terms , much less can it be prejudiced by those things that were not done . That which is wanting cannot be numbred , cannot be effectual ; therefore , Baptize all Nations , must signifie all that it can signifie , all that are reckoned in the Capitations and accounts of a Nation . Now since all contradiction to this Question depends wholly upon these two Grounds , the Negative Argument in matter of Fact , and the Pretences that Faith and Repentance are required to Baptism ; since the first is wholly nothing , and infirm upon an infinite account , and the second may conclude , that Infants can no more be saved than be baptized , because Faith is more necessary to Salvation than to Baptism ; it being said , He that believeth not shall be damned , and it is not said , He that believeth not shall be excluded from Baptism : it follows , that the Doctrine of those that resuse to baptize their Infants is upon both its legs weak and broken and insufficient . 11. Upon the supposition of these Grounds , the Baptism of Infants , according to the perpetual practice of the Church of God , will stand firm and unshaken upon its own Base . For , as the Eunuch said to Philip , What hinders them to be baptized ? If they can receive benefit by it , it is infallibly certain , that it belongs to them also to receive it , and to their Parents to procure it ; for nothing can deprive us of so great a Grace but an Unworthiness , or a Disability . They are not disabled to receive it , if they need it , and if it does them good ; and they have neither done good nor evil , and theresore they have not sorseited their right to it . This theresore shall be the first great Argument or Combination of inducements , Infants receive many benefits by the 〈◊〉 of 〈◊〉 , and theresore in charity and in duty we are to bring them to Baptism . 12. First , The first Effect of Baptism is , That in it we are admitted to the Kingdom of Christ , offered and presented unto him . In which certainly there is the same act of Worship to God , and the same blessing to the Children of Christians , as there was in presenting the first-born among the Jews . For our Children can be God's own portion as well as theirs : And as they presented the first-born to God , and so acknowledged that God might have taken his life in Sacrifice , as well as the Sacrifice of the Lamb or the Oblation of a Beast ; yet when the right was consessed , God gave him back again , and took a Lamb in exchange , or a pair of Doves : so are our Children presented to God as forseit , and God might take the forfeiture , and not admit the Babe to the Promises of Grace ; but when the Presentation of the Child and our acknowledgment is made to God , God takes the Lamb of the World in exchange , and he hath paid our forfeiture , and the Children are holy unto the Lord. And what hinders here ? Cannot a Cripple receive an alms at the Beautiful Gate of the Temple , unless he go thither himself ? or cannot a Gift be presented to God by the hands of the owners , and the Gift become holy and pleasing to God , without its own consent ? The Parents have a portion of the possession : Children are blessings , and God's gifts , and the Father's greatest wealth , and therefore are to be given again to him . In other things we give something to God of all that he gives us ; all we do not , because our needs force us to retain the greater part , and the less sanctifies the whole : but our Children must all be returned to God ; for we may love them , and so may God too , and they are the better our own by being made holy in their Presentation . Whatsoever is given to God is holy , every thing in its proportion and capacity ; a Lamb is holy when it becomes a Sacrifice , and a Table is holy when it becomes an Altar , and an House is holy when it becomes a Church , and a Man is holy when he is consecrated to be a Priest , and so is every one that is dedicated to Religion : these are holy persons , the others are holy Things . And Infants are between both : they have the Sanctification that belongs to them , the Holiness that can be of a reasonable nature offer'd and destin'd to God's service ; but not in that degree that is in an understanding , chusing person . Certain it is that Infants may be given to God ; and if they may be , they must be : for it is not here as in Goods , where we are permitted to use all or some , and give what portion we please out of them ; but we cannot do our duty towards our Children unless we give them wholly to God , and offer them to his service and to his grace . The first does honour to God , the second does charity to the Children . The effects and real advantages will appear in the sequel . In the mean time this Argument extends thus sar , That Children may be presented to God acceptably in order to his service . And it was highly preceptive , when our Blessed Saviour commanded that we should 〈◊〉 little children to come to him : and when they came , they carried away a Blessing along with them . He was desirous they should partake of his Merits : he is not willing , neither is it his Father's will , that any of these little ones should perish . And therefore he died for them , and loved , and blessed them : and so he will now , if they be brought to him , and presented as Candidates of the Religion and of the Resurrection . Christ hath a Blessing for our Children ; but let them come to him , that is , be presented at the doors of the Church to the Sacrament of Adoption and Initiation ; for I know no other way for them to come . 13. Secondly , Children may be adopted into the Covenant of the Gospel , that is , made partakers of the Communion of Saints , which is the second Effect of Baptism ; parts of the Church , members of Christ's Mystical body , and put into the order of eternal life . Now concerning this , it is certain the Church clearly hath power to do her offices in order to it . The faithful can pray for all men , they can do their piety to some persons with more regard and greater earnestness , they can admit whom they please in their proper dispositions to a participation of all their holy Prayers , and Communions , and Preachings , and Exhortations : and if all this be a blessing , and all this be the actions of our own Charity , who can hinder the Church of God from admitting Infants to the communion of all their pious offices , which can do them benefit in their present capacity ? How this does necessarily infer Baptism , I shall * afterwards discourse . But for the present I enumerate , That the blessings of Baptism are communicable to them ; they may be admitted into a fellowship of all the Prayers and Priviledges of the Church , and the Communion of Saints , in blessings , and prayers , and holy offices . But that which is of greatest perswasion and convincing efficacy in this particular is , That the Children of the Church are as capable of the same Covenant as the children of the Jews : But it was the same Covenant that Circumcision did consign , a spiritual Covenant under a veil , and now it is the same spiritual Covenant without the veil ; which is evident to him that considers it , thus : 14. The words of the Covenant are these , [ I am the Almighty God , walk before me , and be thou perfect : I will multiply thee exceedingly : Thou shalt be a Father of many Nations : Thy name shall not be Abram , but Abraham : Nations and Kings shall be out of thee : I will be a God unto thee and unto thy seed after thee : and , I will give all the Land of Canaan to thy seed : and , All the Males shall be circumcised ; and it shall be a token of the Covenant between me and thee : and , He that is not circumcised shall be cut off from his people . ] The Covenant which was on 〈◊〉 's part was , To walk before God , and to be perfect ; on God's part , To bless him with a numerous issue , and them with the Land of Canaan : and the sign was Circumcision , the token of the Covenant . Now in all this here was no duty to which the posterity was obliged , nor any blessing which 〈◊〉 could perceive or feel , because neither he nor his posterity did enjoy the Promise for many hundred years after the Covenant : and therefore as there was a duty for the posterity which is not here expressed ; so there was a blessing for Abraham , which was concealed under the leaves of a temporal Promise , and which we shall better understand from them whom the Spirit of God hath taught the mysteriousness of this transaction . The argument indeed and the observation is wholly S. Paul's . Abraham and the Patriarchs died in faith , not having received the Promises , viz. of a possession in Canaan . They saw the Promises afar off , they embraced them , and looked through the Cloud , and the temporal veil : this was not it ; they might have returned to Canaan , if that had been the object of their desires , and the design of the Promise : but they desired and did seek a Country , but it was a better , and that a heavenly . This was the object of their desire , and the end of their seach , and the reward of their Faith , and the secret of their Promise . And therefore Circumcision was a seal of the righteousness of Faith which he had before his Circumcision , before the making this Covenant ; and therefore it must principally relate to an effect and a blessing greater than was afterwards expressed in the temporal Promise : which effect was forgiveness of sins , a not imputing to us our infirmities , Justification by Faith , accounting that for righteousness : and these effects or graces were promised to Abraham , not only for his posterity after the flesh , but his children after the spirit , even to all that shall believe and walk in the steps of that faith of our father Abraham which he walked in being yet uncircumcised . 15. This was no other but the Covenant of the Gospel , though afterwards otherwise consigned : for so the Apostle expresly affirms , that Abraham was the father of Circumcision ( viz. by virtue of this Covenant ) not only to them that are circumcised , but to all that believe : for this promise was not through the Law of Works , or of Circumcision , but of Faith. And therefore , as S. Paul observes , God promised that Abraham should be a father ( not of that Nation only , but ) of many Nations , and the heir of the world ; that the blessing of Abraham might come on the Gentiles through Jesus Christ ; that we might receive the promise of the Spirit through Faith. And if ye be Christ's , then ye are Abraham's seed , and heirs according to the Promise . Since then the Covenant of the Gospel is the Covenant of Faith , and not of Works ; and the Promises are spiritual , not secular ; and Abraham the father of the faithful Gentiles as well as the circumcised Jews ; and the heir of the world , not by himself , but by his seed , or the Son of Man , our Lord Jesus : it follows , that the Promises which Circumcision did seal were the same Promises which are consigned in Baptism ; the Covenant is the same , only that God's people are not impal'd in 〈◊〉 , and the veil is taken away , and the Temporal is passed into Spiritual ; and the result will be this , That to as many persons , and in as many capacities , and in the same dispositions as the Promises were applied and did relate in Circumcision , to the same they do belong and may be applied in Baptism . And let it be remembred , That the Covenant which Circumcision did sign was a Covenant of Grace and 〈◊〉 ; the Promises were of the Spirit , or spiritual ; it was made before the Law , and could not be rescinded by the Legal Covenant ; nothing could be added to it , or taken from it : and we that are partakers of this grace are therefore partakers of it by being Christ's servants , united to Christ , and so are become Abraham's seed , ( as the Apostle at large and prosessedly proves in divers places , but especially in the fourth to the 〈◊〉 , and the third to the Galatians . ) And therefore if Infants were then admitted to it , and consigned to it by a Sacrament which they understood not any more than ours do , there is not any reason why ours should not enter in at the ordinary gate and door of grace as well as they . Their Children were circumcised the eighth day , but were instructed afterwards , when they could enquire what these things meant . Indeed their Proselytes were first taught , then circumcised ; so are ours baptized : but their Infants were consigned first ; and so must ours . 16. Thirdly , In Baptism we are born again ; and this Infants need in the present circumstances , and for the same great reason that men of age and reason do . For our natural birth is either of it self insufficient , or is made so by the Fall of Adam and the consequent evils , that Nature alone , or our first birth , cannot bring us to Heaven , which is a supernatural end , that is , an end above all the power of our Nature as now it is . So that if Nature cannot bring us to Heaven , Grace must , or we can never get thither ; if the first birth cannot , a second must : but the second birth spoken of in Scripture is Baptism , A man must be born of 〈◊〉 and the Spirit . And therefore Baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the laver of a new birth . Either then Infants cannot go to Heaven any way that we know of , or they must be baptized . To say they are to be left to God , is an excuse , and no answer : for when God hath opened the door , and calls that the entrance into Heaven , we do not leave them to God , when we will not carry them to him in the way which he hath described , and at the door which himself hath opened : we leave them indeed , but it is but helpless and destitute : and though God is better than man , yet that is no warrant to us ; what it will be to the children , that we cannot warrant or conjecture . And if it be objected , that to the New birth are required dispositions of our own , which are to be wrought by and in them that have the use of Reason : Besides that this is wholly against the Analogy of a New birth , in which the person to be born is wholly a passive , and hath put into him the principle that in time will produce its proper actions ; it is certain that they that can receive the new birth are capable of it . The effect of it is a possibility of being saved , and arriving to a supernatural felicity . If Infants can receive this effect , then also the New birth , without which they cannot receive the effect . And if they can receive Salvation , the effect of the New birth , what hinders them but they may receive that that is in order to that effect , and ordained only for it , and which is nothing of it self , but in its institution and relation , and which may be received by the same capacity in which one may be created , that is , a passivity , or a capacity obediential ? 17. Fourthly , Concerning pardon of sins , which is one great effect of Baptism , it is certain that 〈◊〉 have not that benefit which men of sin and age may receive . He that hath a sickly stomach drinks wine , and it not only refreshes his spirits , but cures his stomach : He that drinks wine and hath not that disease , receives good by his wine , though it does not minister to so many needs ; it refreshes , though it does not cure him : and when oyl is poured upon a man's head , it does not always heal a wound , but sometimes makes him a chearful countenance , sometimes it consigns him to be a King or a Priest. So it is in Baptism : it does not heal the wounds of actual sins , because they have not committed them : but it takes off the evil of Original sin : whatsoever is imputed to us by Adam's prevarication , is washed off by the death of the second Adam into which we are baptized . But concerning original sin , because there are so many disputes which may intricate the Question , I shall make use only of that which is confessed on both sides , and material to our purpose . Death came upon all men by Adam's sin , and the necessity of it remains upon us as an evil consequent of the Disobedience . For though death is natural , yet it was kept off from man by God's favour , which when he lost , the banks were broken , and the water reverted to its natural course , and our nature became a curse , and death a punishment . Now that this also relates to Infants so far is certain , because they are sick , and die . This the Pelagians denied not . But to whomsoever this evil descended , for them also a remedy is provided by the second Adam ; That as in Adam all die , even so in Christ shall all be made alive ; that is , at the day of Judgment : then death shall be destroyed . In the mean time , Death hath a sting and a bitterness , a curse it is , and an express of the Divine anger : and if this sting be not taken away here , we shall have no participation of the final victory over death . Either therefore Infants must be for ever without remedy in this evil consequent of their Father's sin , or they must be adopted into the participation of Christ's death , which is the remedy . Now how can they partake of Christ's death , but by Baptism into his death ? For if there be any spiritual way 〈◊〉 , it will by a stronger argument admit them to Baptism : for if they can receive spiritual effects , they can also receive the outward Sacrament ; this being denied only upon pretence they cannot have the other . If there be no spiritual way extraordinary , then the ordinary way is only left for them . If there be an extraordinary , let it be shewn , and Christians will be at rest concerning their Children . One thing only I desire to be observed , That Pelagius denied Original Sin , but yet denied not the necessity of Infants Baptism ; and being accused of it in an Epistle to Pope Innocent the First , he purged himself of the suspicion , and allowed the practice , but denied the inducement of it : which shews , that their arts are weak that think Baptism to be useless to Infants , if they be not formally guilty of the prevarication of Adam . By which I also gather , that it was so universal , so primitive a practice , to baptize Infants , that it was greater than all pretences to the contrary : for it would much have conduced to the introducing his opinion against Grace and Original Sin , if he had destroyed that practice which seemed so very much to have its greatest necessity from the doctrine he denied . But against Pelagins , and against all that follow the parts of his opinion , it is of good use which S. Austin , Prosper and Fulgentius argue ; If Infants are punished for Adam's sin , then they are also guilty of it in some sence . Nimis enim impium est hoc de Dei sentire 〈◊〉 , quòd à praevaricatione liberos cum reis 〈◊〉 esse 〈◊〉 : So Prosper . Dispendia quae slentes nascendo testantur , dicito quo merito sub 〈◊〉 & 〈◊〉 judice 〈◊〉 , sinullum peccatum 〈◊〉 , arrogentur , said S. Austin . For the guilt of it signifies nothing but the obligation to the punishment ; and he that feels the evil consequent , to him the sin is imputed ; not as to all the same dishonour , or moral accounts , but to the more material , to the natural account : and in Holy Scripture the taking off the punishment is the pardon of the sin ; and in the same degree the punishment is abolished , in the same God is appeased , and then the person stands upright , being reconciled to God by his grace . Since therefore Infants have the punishment of sin , it is certain the sin is imputed to them ; and therefore they need being reconciled to God by Christ : and if so , then when they are baptized into Christ's Death and into his Resurrection , their sins are pardoned , because the punishment is taken off , the sting of natural death is taken away , because God's anger is removed , and they shall partake of Christ's Resurrection ; which because Baptism does signifie and consign , they also are to be baptized . To which also add this appendent Consideration , That whatsoever the Sacraments do consign , that also they do convey and minister : they do it , that is , God by them does it ; lest we should think the Sacraments to be mere illusions , and abusing us by deceitful ineffective signs : and therefore to Infants the grace of a title to a Resurrection and Reconciliation to God by the death of Christ is conveyed , because it signifies and consigns this to them more to the life and analogy of resemblance than Circumcision to the Infant sons of Israel . I end this Consideration with the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our birth by Baptism does cut off every unclean appendage of our natural birth , and leads us to a celestial life . And this in Children is therefore more necessary , because the evil came upon them without their own act of reason and choice , and therefore the grace and remedy ought not to stay the leisure of dull Nature and the formalities of the Civil Law. 18. Fifthly , The Baptism of Insants does to them the greatest part of that benefit which belongs to the remission of sins : For Baptism is a state of Repentance and Pardon for ever . This I suppose to be already proved ; to which I only add this Caution , That the Pelagians , to undervalue the necessity of Supervening grace , affirmed , that Baptism did minister to us Grace sufficient to live perfectly , and without sin for ever . Against this S. Jerome sharply declaims , and affirms , Baptismum praeterita donare peccata , non suturam servare justitiam ; that is , non statim justum facit & omni plenum justitiâ , as he expounds his meaning in another place . Vetera peccata conscindit , novas virtutes non tribuit ; dimittit à carcere , & dimisso , si laboraverit , praemia pollicetur . Baptism does not so forgive future sins that we may do what we please , or so as we need not labour and watch , and fear perpetually , and make use of God's grace to actuate our endeavours ; but puts us into a state of Pardon , that is , in a Covenant of Grace , in which so long as we labour and repent , and strive to do our duty , so long our infirmities are pitied , and our sins certain to be pardoned upon their certain conditions ; that is , by virtue of it we are capable of Pardon , and must work for it , and may hope it . And therefore Infants have a most certain capacity and proper disposition to Baptism : for sin creeps before it can go ; and little undecencies are soon learned , and malice is before their years , and they can do mischief and irregularities betimes ; and though we know not when , nor how far they are imputed in every month of their lives , yet it is an admirable art of the Spirit of grace , to put them into a state of Pardon , that their remedy may at least be as soon as their necessity . And therefore Tertullian and Gregory Nazianzen advised the Baptism of Children to be at three or four years of age ; meaning , that they then begin to have little inadvertencies and hasty follies , and actions so evil as did need a Lavatory . But if Baptism hath an influence upon sins in the succeeding portion , of our life , then it is certain , that their being presently innocent does not hinder and ought not to retard the Sacrament : and therefore Tertullian's Quid festinat innocens aetas ad remissionem peccatorum ? What need Innocents hasten to the remission of sin ? is soon answered . It is true , they need not in respect of any actual sins , for so they are innocent : but in respect of the evils of their nature derived from their original , and in respect of future sins in the whole state of their life , it is necessary they be put into a state of Pardon before they sin , because some sin early , some sin later ; and therefore unless they be baptized so early as to prevent the first sins , they may chance die in a sin , to the pardon of which they have ●●t derived no title from Christ. 19. Sixthly , The next great effect of Baptism which Children can have is the Spir it of Sanctification ; and it they can be baptized with Water and the Spirit , it will be sacriledge to rob them of so holy treasures . And concerning this , although it be with them as S. Paul says of Heirs , The Heir so long as he is a child differeth nothing from a Servant , though he be Lord of all ; and Children , although they receive the Spirit of Promise , and the Spirit of Grace , yet in respect of actual exercise they differ not from them that have them not at all : yet this hinders not but they may have them . For as the reasonable Soul and all its Faculties are in Children , Will , and Understanding , Passions , and Powers of Attraction and Propulsion , yet these Faculties do not operate or come ahead till time and art , observation and experience have drawn them forth into action : so may the Spirit of Grace , the principle of Christian life , be infused , and yet lie without action , till in its own day it is drawn forth . For in every Christian there are three parts concurring to his integral constitution , Body , and Soul , and Spirit ; and all these have their proper activities and times ; but every one in his own order , first that which is natural , then that which is spiritual . And what Aristotle said , A man first lives the life of a Plant , then of a Beast , and lastly of a Man , is true in this sence : and the more spiritual the principle is , the longer it is before it operates , because more things concur to spiritual actions than to natural : and these are necessary , and therefore first ; the other are perfect , and therefore last . And who is he that so well understands the Philosophy of this third principle of a Christian's life , the Spirit , as to know how or when it is infused , and how it operates in all its periods , and what it is in its being and proper nature ; and whether it be like the Soul , or like the faculty , or like a habit ; or how or to what purposes God in all varieties does dispence it ? These are secrets which none but bold people use to decree , and build propositions upon their own dreams . That which is certain is , * That the Spirit is the principle of a new life , or a new birth . * That Baptism is the Laver of this new birth . * That it is the seed of God , and may lie long in the furrows before it springs up . * That from the faculty to the act the passage is not always sudden and quick . * That the Spirit is the earnest of our Inheritance , that is , of Resurrection to eternal life : which inheritance because Children we hope shall have , they cannot be denied to have its Seal and earnest ; that is , if they shall have all , they are not to be denied a part . * That Children have some effects of the Spirit , and therefore do receive it , and are baptized with the Spirit , and therefore may with Water : which thing is therefore true and evident , because some Children are sanctified , as Jeremy and the Baptist , and therefore all may . And because all Sanctification of persons is an effect of the Holy Ghost , there is no peradventure but they that can be 〈◊〉 by God , can in that capacity receive the Holy Ghost : and all the ground of dissenting here is only upon a mistake ; because Infants do no act of Holiness , they suppose them incapable of the grace of 〈◊〉 . Now 〈◊〉 of Children is their Adoption to the Inheritance of sons , their Presentation to Christ , their Consignation to Christ's service and to Resurrection , their being put into a possibility of being saved , their restitution to God's favour , which naturally , that is , as our Nature is depraved and punished , they could not have . And in short the case is this : * Original righteousness was in Adam 〈◊〉 the manner of Nature , but it was an act or effect of Grace , and by it men were not made , but born Righteous ; the inferiour Faculties obeyed the superiour , the Mind was whole and right , and conformable to the Divine Image , the Reason and the Will always concurring , the Will followed Reason , and Reason followed the Laws of God ; and so long as a man had not lost this , he was pleasing to God , and should have passed to a more perfect state . Now because this , if Adam had stood , should have been born with every child , there was in Infants a principle which was the seed of holy life here , and a blessed hereafter ; and yet the children should have gone in the road of Nature then as well as now , and the Spirit should have operated at Nature's leisure ; God being the giver of both , would have made them instrumental to and perfective of each other , but not destructive . Now what was lost by Adam is restored by Christ , the same Righteousness , only it is not born , but superinduced , not integral , but interrupted ; but such as it is , there is no difference , but that the same or the like principle may be derived to us from Christ as there should have been from Adam , that is , a principle of Obedience , a regularity of 〈◊〉 , a beauty in the Soul , and a state of acceptation with God. And we see also in men of understanding and reason , the Spirit of God 〈◊〉 in them , ( which Tatianus describing uses these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 Soul is possessed with sparks , or materials , of the power of the Spirit ) and yet it is sometimes ineffective and unactive , sometimes more , sometimes less , and does no more do its work at all times than the Soul does at all times understand . Add to this , that if there be in 〈◊〉 naturally an evil principle , a proclivity to sin , an ignorance and pravity of mind , a disorder of affections , ( as experience teacheth us there is , and the perpetual Doctrine of the Church , and the universal mischiefs issuing from mankind , and the sin of every man does witness too much ) why cannot Infants have a good principle in them , though it works not till its own season , as well as an evil principle ? If there were not by nature some evil principle , it is not possible that all the world should chuse sin . In free Agents it was never heard that all individuals loved and chose the same thing , to which they were not naturally inclined . Neither do all men chuse to marry , neither do all chuse to abstain ; and in this instance there is a natural inclination to one part . But of all the men and women in the world there is no one that hath never sinned : If we say that we have no sin , we deceive our selves , and the truth is not in us , said an Apostle . If therefore Nature hath in Infants an evil principle , which operates when the child can chuse , but is all the while within the Soul ; either Infants have by Grace a principle put into them , or else Sin abounds where Grace does not superabound , expresly against the doctrine of the Apostle . The event of this discourse is , That if Infants be capable of the Spirit of Grace , there is no reason but they may and ought to be baptized as well as men and women ; unless God had expresly forbidden them , which cannot be pretended : and that Infants are capable of the Spirit of Grace , I think is made very credible . Christus infantibus infans 〈◊〉 , sanctificans 〈◊〉 , said Irenaeus ; Christ became an Infant among the Infants , and does sanctifie Infants : and S. Cyprian affirms , Esse apud omnes , 〈◊〉 Infantes 〈◊〉 majores 〈◊〉 , unam divini muneris aequitatem ; There is the same dispensation of the Divine grace to all alike , to Infants as well as to men . And in this Royal Priesthood , as it is in the secular , Kings may be anointed in their Cradles . Dat ( Deus ) sui Spiritûs 〈◊〉 gratiam , quam etiam latenter infundit in parvulis ; God gives the most secret Grace of his Spirit , which he also secretly infuses into Infants . And if a secret infusion be rejected , because it cannot be proved at the place and at the instant , many men that hope for Heaven will be very much to 〈◊〉 for a proof of their earnest , and need an earnest of the earnest . For all that have the Spirit of God cannot in all instants prove it , or certainly know it : neither is it defined by how many indices the Spirit 's presence can be proved or fig●●ed . And they limit the Spirit too much , and understand it too little , who take ac●●unts of his secret workings , and measure them by the material lines and methods of natural and animal effects . And yet because whatsoever is holy is made so by the Holy Spirit , we are certain that the Children of believing , that is , of Christian , Parents are holy . S. Paul affirmed it , and by it hath distinguished ours from the Children of unbelievers , and our Marriages from theirs . And because the Children of the Heathen , when they come to choice and Reason , may enter into Baptism and the Covenant , if they will ; our Children have no priviledge beyond the Children of Turks or Heathens , unless it be in the present capacity , that is , either by receiving the Holy Ghost immediately , and the Promises , or at least having a title to the Sacrament , and entring by that door . If they have the Spirit , nothing can hinder them from a title to the 〈◊〉 ater ; and if they have only a title to the water of the Sacrament , then they shall receive the promise of the Holy Spirit , the benefits of the Sacrament : else their priviledge is none at all , but a dish of cold water , which every Village-Nurse can provide for her new-born babe . 20. But it is in our case as it was with the Jews Children : Our Children are a holy seed ; for if it were not so with Christianity , how could S. Peter move the Jews to Christianity by telling them the Promise was to them and their Children ? For if our Children be not capable of the Spirit of Promise and Holiness , and yet their Children were holy , it had been a better Argument to have kept them in the Synagogue , than to have called them to the Christian Church . Either therefore , 1. there is some Holiness in a reasonable nature , which is not from the Spirit of Holiness ; or else , 2. our Children do receive the Holy Spirit because they are holy ; or if they be not holy , they are in worse condition under Christ than under Moses : or if none of all this be true , then our Children are holy by having received the holy Spirit of Promise , and consequently nothing can hinder them from being baptized . 21. And indeed if the Christian 〈◊〉 , whose Children are circumcised , and made partakers of the same Promises and Title , and Inheritance and Sacraments , which themselves had at their Conversion to the Faith of Christ , had seen their Children now shut out from these new Sacraments , it is not to be doubted but they would have raised a strom greater than could easily have been suppressed , since about their Circumcisions they 〈◊〉 raised such Tragedies and implacable disputations . And there had been great reason to look for a storm ; for their Children were circumcised , and if not baptized , then they were left under a burthen which their fathers were quit of , for S. Paul said , Whosoever is circumcised is a debtor to keep the whole Law. These Children therefore that were circumcised stood obliged , for want of Baptism , to perform the Law of Ceremonies , to be presented into the Temple , to pay their price , to be redeemed with silver and gold , to be bound by the Law of pollutions and carnal Ordinances : and therefore , if they had been thus left , it would be no wonder if the Jews had complained and made a tumult : they used to do it for less matters . 22. To which let this be added , That the first book of the New Testament was not written till eight years after Christ's Ascension , and S. Mark' s Gospel twelve years . In the mean time , to what Scriptures did they appeal ? By the Analogy or proportion of what writings did they end their Questions ? Whence did they prove their Articles ? They only appealed to the Old Testament , and only added what their Lord superadded . Now either it must be said that our Blessed Lord commanded that Infants should not be baptized , which is no-where pretended ; and if it were , cannot at all be proved : or if by the proportion of Scriptures they did serve God , and preach the Religion , it is plain , that by the Analogy of the Old Testament , that is , of those Scriptures by which they proved Christ to be come and to have suffered , they also approved the Baptism of Infants , or the admitting them to the society of the faithful Jews , of which also the Church did then principally consist . 23. Seventhly , That Baptism , which consigns men and women to a blessed Resurrection , doth also equally consign Infants to it , hath nothing , that I know of , pretended against it , there being the same signature and the same grace , and in this thing all being alike passive , and we no way cooperating to the consignation and promise of Grace : and Infants have an equal necessity , as being liable to sickness and groaning with as sad accents , and dying sooner than men and women , and less able to complain , and more apt to be pitied , and broken with the unhappy consequents of a short life and a speedy death , & infelicitate priscorum hominum , with the infelicity and folly of their first Parents ; and therefore have as great need as any : and that is capacity enough to receive a remedy for the evil which was brought upon them by the fault of another . 24. Eightly , And after all this , if Baptism be that means which God hath appointed to save us , it were well if we would do our parts towards Infants final interest : which whether it depends upon the Sacrament and its proper grace , we have nothing to relie upon but those Texts of Scripture which make Baptism the ordinary way of entring into the state of Salvation : save only we are to add this , that because of this law since Infants are not personally capable , but the Church for them , as for all others indefinitely , we have reason to believe that their friends neglect shall by some way be supplied ; but Hope hath in it nothing beyond a Probability . This we may be certain of , that naturally we cannot be heirs of Salvation , for by nature we are children of wrath ; and therefore an eternal separation from God is an infallible consequent to our evil nature : either therefore Children must be put into the state of Grace , or they shall dwell for ever where God's face does never shine . Now there are but two ways of being put into the state of Grace and Salvation ; the inward , by the Spirit , and the outward , by Water ; which regularly are together . If they be renewed by the Spirit , what hinders them to be baptized , who receive the Holy Ghost as well as we ? If they are not capable of the Spirit , they are capable of Water ; and if of neither , where is their title to Heaven , which is neither internal nor external , neither spiritual nor sacramental , neither secret nor manifest , neither natural nor gracious , neither original nor derivative ? And well may we lament the death of poor babes that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning whom if we neglect what is regularly prescribed to all that enter Heaven , without any difference expressed or case reserved , we have no reason to be comforted over our dead children , but may weep as they that have no hope . We may hope when our neglect was not the hinderance , because God hath wholly taken the matter into his own hand , and then it cannot miscarry ; and though we know nothing of the Children , yet we know much of God's goodness : but when God hath permitted it to us , that is , offered and permitted Children to our ministery , what-ever happens to the Innocents , we may well fear 〈◊〉 God will require the Souls at our hands : and we cannot be otherwise secure , but that it will be said concerning our children which S. Ambrose used in a case like this , Anima illa potuit salva fieri , si habuisset purgationem , This Soul might have gone to God , if it had been purified and washed . We know God is good , infinitely good ; but we know it is not at all good to tempt his goodness : and he tempts him that leaves the usual way , and pretends it is not made for him , and yet hopes to be at his journey's end , or expects to meet his Child in Heaven , when himself shuts the door against him , which , for ought he knows , is the only one that stands open . S. Austin was severe in this Question against unbaptized Infants , therefore he is called durus Pater Infantum : though I know not why the original of that Opinion should be attributed to him , since S. Ambrose said the same before him , as appears in his words before quoted in the margent . 25. And now that I have enumerated the Blessings which are consequent to Baptism , and have also made apparent that Infants can receive these Blessings , I suppose I need not use any other perswasions to bring Children to Baptism . If it be certain they may receive these good things by it , it is certain they are not to be hindred of them without the greatest impiety and sacriledge and uncharitableness in the world . Nay , if it be only probable that they receive these Blessings , or if it be but possible they may , nay , unless it be impossible they should , and so declared by revelation or demonstratively certain ; it were intolerable unkindness and injustice to our pretty Innocents , to let their crying be unpitied , and their natural misery eternally irremediable , and their sorrows without remedy , and their Souls no more capable of relief than their bodies of Physick , and their death left with the sting in , and their Souls without Spirits to go to God , and no Angel-guardian to be assigned them in the Assemblies of the faithful , and they not to be reckoned in the accounts of God and God's Church . All these are sad stories . 26. There are in Scripture very many other probabilities to perswade the Baptism of Infants ; but because the places admit of divers interpretations , the Arguments have so many diminutions , and the certainty that is in them is too fine for 〈◊〉 understandings , I have chosen to build the ancient Doctrines upon such principles which are more easie and certain , and have not been yet sullied and rifled with the contentions of an adversary . This only I shall observe , That the words of our Blessed Lord [ Unless a man be born of Water and the Spirit , he cannot enter into the Kingdom of Heaven ] cannot be expounded to the exclusion of Children , but the same expositions will also make Baptism not necessary for men : for if they be both necessary ingredients , Water and the Spirit , then let us provide water , and God will provide the Spirit ; if we bring wood to the Sacrifice , he will provide a Lamb. And if they signifie distinctly , one is ordinarily as necessary as the other ; and then Infants must be baptized , or not be saved . But if one be exegetical and explicative of the other , and by Water and the Spirit is meant only the purification of the Spirit , then where is the necessity of Baptism 〈◊〉 men ? It will be , as the other Sacrament , at most but highly convenient , not simply necessary ; and all the other places will easily be answered , if this be avoided . But however , these words being spoken in so 〈◊〉 a manner are to be used with fear and reverence ; and we must be infallibly sure by some certain infallible arguments , that 〈◊〉 ought not to be baptized , or we ought to fear concerning the 〈◊〉 of these decretery words . I shall only add two things by way of Corollary to this Discourse . 27. That the Church of God , ever since her 〈◊〉 〈◊〉 〈◊〉 , hath for very many Ages consisted almost wholly of Assemblies of them who have been 〈◊〉 in their Infancy : and although in the 〈◊〉 callings of the Gentiles the chiefest and most frequent Baptisms were of converted and 〈◊〉 persons and believers , yet from the beginning also the Church hath baptized the Infants of Christian Parents ; according to the Prophecy of Isaiah , Behold , I will list up my hands to the Gentiles , and set up a standard to the people , and they shall bring thy sons in their arms , and thy daughters shall be carried upon their shoulders . Concerning which I shall not only bring the testimonies of the matter of 〈◊〉 , but either a report of an Apostolical Tradition , or some Argument from the Fathers , which will make their testimony more effectual in all that shall relate to the Question . 28. The Author of the Book of Ecclesiastical Hierarchy , attributed to S. Denis the 〈◊〉 , takes notice , that certain unholy persons and enemies to the Christian Religion think it a ridiculous thing that Infants , who as yet cannot understand the Divine Mysteries , should be partakers of the Sacraments ; and that Professions and Abrenunciations should be made by others for them and in their names . He answers , that Holy men , Governours of Churches , have so taught , having received a Tradition from their Fathers and Elders in Christ. By which answer of his , as it appears that he himself was later than the Areopagite ; so it is so early by him affirmed , that even then there was an ancient Tradition for the Baptism of Infants , and the use of Godfathers in the ministery of the Sacrament . Concerning which , it having been so ancient a Constitution of the Church , it were well if men would rather humbly and modestly observe , than like scorners deride it , in which they shew their own folly as well as immodesty . For what 〈◊〉 or incongruity is it , that our Parents , natural or spiritual , should stipulate for us , when it is agreeable to the practice of all the laws and transactions of the world , an effect of the Communion of Saints and of Christian Oeconomy ? For why may not Infants be stipulated for as well as we ? All were included in the stipulation made with Adam ; he made a losing bargain for himself , and we smarted for his folly : and if the faults of Parents , and Kings , and relatives , do bring evil upon their Children , and subjects , and correlatives , it is but equal that our children may have benefit also by our charity and 〈◊〉 . But concerning making an agreement for them , we find that God was confident concerning Abraham , that he would teach his children : and there is no doubt but Parents have great power , by strict education and prudent discipline , to efform the minds of their children to Vertue . 〈◊〉 did expresly undertake for his houshold , I and my house will serve the Lord : and for children we may better do it , because , till they are of perfect choice , no Government in the world is so great as that of Parents over their children , in that which can concern the parts of this Question ; for they rule over their Understandings , and children know nothing but what they are told , and they believe it infinitely . And it is a rare art of the Spirit , to engage Parents to bring them up well in the 〈◊〉 and admonition of the Lord ; and they are persons obliged by a superinduced band , they are to give them instructions and holy principles as they give them meat . And it is certain that Parents may better stipulate for their Children than the Church can for men and women : For they may be present Impostors and Hypocrites , as the Church story tells of some , and consequently are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not really converted , and ineffectively baptized ; and the next day they may change their resolution , and grow weary of their Vow : and that is the most that Children can do when they come to age : and it is very much in the Parents whether the Children shall do any such thing or no. — purus & insons ( Ut me collandem ) si & vivo charus amicis , Causa fuit Pater his — Ipse mihi custos incorruptissimus omnes Circum Doctores aderat : quid multa ? pudicum ( Qui primus virtutis honos ) servavit ab omni Non solùm facto , verùm opprobrio quoque turpi : — ob hoc nunc Laus illi debetur , & à me gratia major . For education can introduce a habit and a second nature , against which Children cannot kick , unless they do some violence to themselves and their inclinations . And although it fails too 〈◊〉 when-ever it fails , yet we pronounce prudently concerning future things when we have a less influence into the event than in the present case , ( and therefore are more unapt persons to stipulate ) and less reason in the thing it self , ( and therefore have not so much reason to be confident . ) Is not the greatest prudence of Generals instanced in their foreseeing 〈◊〉 events , and guessing at the designs of their enemies ? concerning which they have less reason to be confident , than Parents of their childrens belief of the Christian Creed . To which I add this consideration , That Parents or Godfathers may therefore safely and prudently promise that their Children shall be of the Christian Faith , because we not only see millions of men and women who not only believe the whole Creed only upon the stock of their education , but there are none that ever do renounce the Faith of their Country and breeding , unless they be violently tempted by 〈◊〉 or weakness , antecedent or consequent . He that sees all men almost to be Christians because they are bid to be so , need not question the fittingness of Godfathers promising in behalf of the Children for whom they answer . 29. And however the matter be for Godfathers , yet the tradition of baptizing Infants passed through the hands of 〈◊〉 : Omnem aetatem sanctificans per illam quae ad 〈◊〉 〈◊〉 similitudinem . Omnes 〈◊〉 venit per semetipsum salvare , omnes , inquam , qui per 〈◊〉 〈◊〉 in Deum , infantes , & parvulos , & 〈◊〉 , & juvenes , & seniores . Ideo per 〈◊〉 venit 〈◊〉 , & infantibus infans factus , sanctificans infantes ; in parvulis 〈◊〉 , &c. Christ did sanctifie every age by his own susception of it , and similitude to it . For he came to save all men by himself , I say , all who by him are born again unto God , infants , and children , and boys , and young men , and old men . He was made an Infant to Infants , sanctifying Infants ; a little one to the little ones , &c. And Origen is express , 〈◊〉 traditionem ab Apostolis suscepit 〈◊〉 parvulis dare Baptismum , The Church hath received a Tradition from the 〈◊〉 to give Baptism to Children . And S. 〈◊〉 in his Epistle to 〈◊〉 gives account of this Article : for being questioned by some less 〈◊〉 persons whether it were lawful to baptize Children before the eighth day , he gives account of the whole Question : And a whole Council of sixty six Bishops upon very good reason decreed , that their Baptism should at no hand be deferred ; though whether six or eight or ten days , was no matter , so there be no danger or present necessity . The whole Epistle is worth the reading . 30. But besides these Authorities of such who writ before the starting of the Pelagian Questions , it will not be useless to bring the discourses of them and others , I mean , the reason upon which the Church did it both before and after . 31. 〈◊〉 his Argument was this : Christ took upon him our Nature to sanctific and to save it , and passed through the several periods of it , even unto death , which is the symbol and effect of old age ; and therefore it is certain he did sanctifie all the periods of it : and why should he be an Infant , but that Infants should receive the crown of their age , the 〈◊〉 of their stained nature , the sanctification of their persons , and the saving of their 〈◊〉 by their Infant Lord and elder Brother ? 32. Omnis 〈◊〉 anima 〈◊〉 in Adam censetur , 〈◊〉 in Christo recenseatur ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Every Soul is accounted in Adam , till it be new accounted in Christ ; and so long as it is accounted in Adam , so long it is unclean ; and we know no unclean thing 〈◊〉 enter into Heaven , and therefore our Lord hath desined it , Unless 〈◊〉 be born of Water and the Spirit , ye cannot 〈◊〉 into the Kingdom of Heaven ; that is , ye cannot be holy . It was the argument of 〈◊〉 ; which the rather is to be received , because he was one less favourable to the Custom of the Church in his time of baptizing Infants , which Custom he noted and acknowledged , and hath also in the preceding discourse fairly proved . And indeed , ( that S. Cyprian may superadd his symbol ) God , who is no accepter of persons , will also be no accepter of ages . For if to the greatest delinquents 〈◊〉 long before against God remission of sins be given when afterwards they believe , and from Baptism and from Grace no man is forbidden ; how much more ought not an 〈◊〉 be forbidden , who being new born hath 〈◊〉 nothing , save only that being in the 〈◊〉 , born of Adam , in his first birth he hath contracted the contagion of an old death ? who therefore comes the easier to obtain 〈◊〉 of sins , because to him are forgiven not his own , but the 〈◊〉 of another man. None ought to be driven from Baptism and the Grace of God , who is 〈◊〉 〈◊〉 gentle , and pious unto all ; and therefore much less Infants , who more 〈◊〉 our aid , and more need the Divine mercy , because in the first beginning of their birth , crying and 〈◊〉 , they can do nothing but call for mercy and relief . 〈◊〉 this reason it was , ( saith 〈◊〉 ) that they to whom the secrets of the Divine 〈◊〉 were committed 〈◊〉 〈◊〉 their 〈◊〉 , because there was born with them the impurities of sin , which did need material Ablution , as a Sacrament of spiritual purification . For that it may appear that our sins have a proper analogy to this Sacrament , the Body it self is called the 〈◊〉 of 〈◊〉 : and therefore the washing of the Body is not ineffectual towards the great work of Pardon and abolition . Indeed after this Ablution there remains 〈◊〉 , or the material part of our misery and sin : For Christ by his death only took away that which , when he did die for us , he bare in his own body upon the tree . Now Christ only bare the punishment of our sin , and therefore we shall not die for it ; but the material part of the sin Christ bare not : Sin could not come so near him ; it might make him sick and die , but not disordered and stained . He was pure from Original and Actual sins ; and therefore that remains in the body , though the guilt and 〈◊〉 be 〈◊〉 off , and changed into advantages and grace ; and the Actual are 〈◊〉 by the Spirit of Grace descending afterwards upon , the Church , and sent by our Lord to the same purpose . 33. But it is not rationally to be answered what S. Ambrose says , Quia omnis peccato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : For it were strange that sin and misery should seize upon the innocent and most 〈◊〉 persons ; and that they only should be left without a Sacrament , and an instrument of expiation . And although they cannot consent to the present susception , yet neither do they refuse ; and yet they consent as much to the grace of the Sacrament as to the prevarication of Adam ; and because 〈◊〉 〈◊〉 under this , it were but reason they should be relieved by that . And * it 〈◊〉 〈◊〉 ( as Gregory 〈◊〉 〈◊〉 ) that they should be consigned and sanctified without their own knowledge , than to die without their being sanctified ; for so it happened to the 〈◊〉 〈◊〉 of Israel : and if the conspersion and washing the door-posts with the bloud of a Lamb did sacramentally preserve all the first-born of Goshen ; it cannot 〈◊〉 thought impossible or unreasonable , that the want of understanding in Children should hinder them from the blessing of a Sacrament , and from being redeemed and washed with the bloud of the Holy Lamb , who was 〈◊〉 for all from the beginning of the world . 34. After all this it is not inconsiderable , that we say the Church hath great power and authority about the Sacraments ; which is observable in many instances . She appointed what persons she pleased , and in equal power made an unequal dispensation and ministery . The Apostles first dispensed all things , and then they left off exteriour ministeries to attend to the Word of God and Prayer : and S. Paul accounted it no part of his office to Baptize , when he had been separated by imposition of hands at Antioch to the work of Preaching and greater ministeries ; and accounted that act of the Church the act of Christ , saying , Christ sent me not to baptize , but to preach the Gospel . They used various forms in the ministration of Baptism : sometimes baptizing in the name of Christ , sometimes expresly invocating the Holy and ever-Blessed Trinity ; one while [ 〈◊〉 baptize 〈◊〉 , ] as in the Latine Church , but in the Greek , [ Let the servant of Christ be baptized . ] And in all Ecclesiastical ministeries the Church invented the forms , and in most things hath often changed them , as in Absolution , Excommunication . And sometimes they baptized people under their profession of Repentance , and then taught them ; as it happened to the Goaler and his family ; in whose case there was no explicit Faith 〈◊〉 in the mysteries of Religion , so far as appears , and yet he , and not only he , but all his house were baptized at that hour of the night when the Earthquake was terrible , and the 〈◊〉 was pregnant upon them ; and this upon their Master's account , as it is likely : but others were baptized in the conditions of a previous Faith , and a new-begun * Repentance . They baptized in Rivers or in Lavatories , by dipping or by sprinkling : for so we find that S. Laurence did as he went to martyrdom ; and so the Church did sometimes to Clinicks ; and so it is highly convenient to be done in Northern Countries ; according to the Prophecy of 〈◊〉 , So shall 〈◊〉 sprinkle many Nations , according as the typical expiations among the Jews were usually by sprinkling . And it is fairly relative to the mystery , to the sprinkling with the 〈◊〉 of Christ , and the watering of the furrows of our Souls with the dew of Heaven , to make them to bring forth fruit unto the Spirit and unto Holiness . The Church sometimes dipt the Catechumen three times , sometimes but once . Some Churches use Fire in their Baptisms ; so do the Ethiopians ; and the custom was ancient in 〈◊〉 places . And so in the other Sacrament : sometimes they stood , and sometimes kneeled ; and sometimes received it in the mouth , and sometimes in the hand ; one while in 〈◊〉 , another while in unlevened bread : sometimes the wine and water were mingled , sometimes they were pure ; and they admitted some persons to it sometimes , which at other times they rejected : sometimes the Consecration was made by one form , sometimes by another : and , to conclude , sometimes it was given to Infants , sometimes not . And she had power so to do ; for in all things where there was not a Commandment of Christ expressed or implied in the nature and in the end of the Institution , the Church had power to alter the particulars as was most expedient , or conducing to edification . And although the after-Ages of the Church , which refused to communicate Infants , have 〈◊〉 some little things against the lawfulness , and those Ages that used it found out some pretences for its 〈◊〉 ; yet both the one and the other had liberty to follow their own necessities , so in all things they followed Christ. Certainly there is 〈◊〉 more reason why Insants may be Communicated , than why they may not be Baptized . And that this discourse may 〈◊〉 to its first intention ; although there is no record extant of any Church in the world , and from the Apostles days inclusively to this very day ever refused to Baptize their Children , yet if they had upon any present reason , they might also change 〈◊〉 practice , when the reason should be 〈◊〉 ; and therefore if there were nothing else in it , yet the universal practice of all Churches in all Ages , is abundantly sufficient to determine us , and to legitimate the practice , since Christ hath not forbidden it . It is sufficient confutation to disagreeing people to use the words of S. Paul , We have no such custom , nor the Churches of God , to suffer Children to be strangers from the Covenant of Promise , till they shall enter into it as 〈◊〉 or Turks may enter , that is , by choice and disputation . But although this 〈◊〉 to modest and obedient , that is , to Christian Spirits , be sufficient , yet this is more than the question did need . It can stand upon its proper foundation . 〈◊〉 〈◊〉 recentes ab uteris matrum baptizandos negat , anathema 〈◊〉 . He that refuseth to baptize his Infants , shall be in danger of the Council . The PRAYER . OHoly and Eternal Jesus , who in thine own person wert pleased to sanctifie the waters of Baptism , and by thy Institution and Commandment didst make them effectual to excellent purposes of grace and remedy , be pleased to verifie the holy effects of Baptism to me and all thy servants whose names are dedicated to thee in an early and timely presentation , and enable us with thy grace to verifie all our promises , by which we are bound , then when thou didst first make us thy own proportion and 〈◊〉 in the consummation of a holy Covenant . O be pleased to pardon all those undecencies and unhandsome interruptions of that state of favour in which thou didst plant us by thy grace , and admit us by the gates of Baptism : and let that Spirit which moved upon 〈◊〉 holy Waters never be absent from us , but call upon us and invite us by a perpetual argument and daily solicitations and inducements to holiness ; that we may never return to the 〈◊〉 of sin , but by the answer of a good Conscience may please thee and glorifie thy name and do honour to thy Religion and Institution in this world , and may receive the blessings and the rewards of it in the world to come , being presented to thee pure and spotless in the day of thy power when thou shalt lead thy Church to a Kingdom , and endless glories . Amen . Appendix ad Sect. 9. numb . 3. of JESUS being Baptized , &c. Christ ' s Prayer at his Baptism . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Father , according to the good pleasure of thy will I am made a Man , and from the time in which I was born of a Virgin unto this day I have finished those things which are agreeing to the nature of Man , and with due observance have perform'd all thy Commandments , the mysteries and types of the Law : and now truly I am baptized , and so have I ordain'd Baptism , that from thence , as from the place of spiritual birth , the Regeneration of men may be accomplish'd : and as John was the last of the Legal Priests , so am I the first of the Evangelical . Thou therefore , O Father , by the mediation of my Prayer open the Heavens , and from thence send thy Holy Spirit upon this womb of Baptism ; that as he did untie the womb of the Virgin , and thence form me , so also he would loose this Baptismal womb , and so sanctifie it unto men , that from thence new men may be begotten , who may become thy Sons , and my Brethren , and Heirs of thy Kingdom . And what the Priests under the Law until John could not do , grant unto the Priests of the New Testament , ( whose chief I am in the oblation of this Prayer ) that whensoever they shall celebrate Baptism , or pour forth Prayers unto thee , as the Holy Spirit is seen with me in open vision , so also it may be made manifest that the same Spirit will adjoyn himself in their society a more secret way , and will by them persorm the ministeries of the New Testament , for which I am made a Man ; and as the High Priest I do offer these Prayers in thy sight . This Prayer was transcrib'd out of the Syriack Catena upon the third Chapter of S. Luke's Gospel , and is by the Author of that Catena reported to have been made by our Blessed Saviour immediately before the opening of the Heavens at his Baptism ; and that the Holy Spirit did 〈◊〉 upon him while he was thus praying : and for it he cites the Authority of S. Philoxenus . I cannot but foresee that there is one clause in it which will be us'd as an objection against the authority of this Prayer ; viz. [ as John was the last of Legal Priests : ] For he was no Priest at all , nor ever officiated in the Temple , or at the Mosaick Rites . But this is nothing : because , that the Baptist was of the family of the Priests , his Father Zachary is a demonstration ; that he did not 〈◊〉 , his being imployed in another Ministery is a sufficient answer ; that he was the last of the Priests is to be understood in this sence , that he was the period of the Law , the common term between the Law and the Gospel : by him the Gospel was first preached solemnly , and therefore in him the Law first ended . And as he was the last of the Prophets , so he was the last of the Priests : not but that after him many had the gift of Prophecy , and some did officiate in the Mosaical Priesthood ; but that his Office put the first period to the solemnity of Moses's Law , that is , at him the Dispensation Evangelical did first enter . That the Ministers of the Gospel are here called Priests , ought not to be a prejudice against this Prayer in the perswasions of any men ; because it was usual with our Blessed Saviour to retain the words of the Jews his Country-men before whom he spake , that they might by words to which they were used be instructed in the notice of persons and things , offices and ministeries Evangelical , which afterwards were to be represented under other , that is , under their proper , names . And now all that I shall say of it is this : 1. That it is not unlikely but our Blessed Saviour prayed when he was baptized , and when the Holy Ghost descended upon him ; not only because it was an imployment symbolical to the Grace he was to receive , but also to become to us a precedent by what means we are to receive the Holy Spirit of God. 2. That it is very likely our Blessed Lord would consecrate the Waters of Baptism to those mysterious ends whither he design'd them , as well as the Bread and Chalice of the Holy Supper . 3. That it is most likely the Easterlings did preserve a record of many words and actions of the Holy Jesus which are not transmitted to us . 4. It is certain that our Blessed Lord did do and say many more things than are in the Holy Scriptures ; and that this was one of them we have the credit of this ancient Author , and the Authority of S. Philoxenus . However , it is much better to make such good use of it as the matter and piety of the Prayer will minister , than to quarrel at it by the imperfection of uncertain conjectures . The End of the First Part. THE HISTORY OF THE Life and Death OF THE HOLY JESUS : BEGINNING At the time of his first MIRACLE , until the Second Year of his PREACHING : WITH CONSIDERATIONS and DISCOURSES upon the several parts of the Story ; And PRAYERS fitted to the several MYSTERIES . THE SECOND PART . Chrysost. ad Demet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON , Printed by R. Norton , for R. Royston , 1675. TO The Right Honourable and Excellent Lady , THE LADY MARY Countess Dowager of NORTHAMPTON . I AM now to present to your Honour part of that Production of which your great love to Sanctity was Parent , and which was partly designed to satisfie those great appetites to Vertue which have made you hugely apprehensive and forward to entertain any Instrument whereby you may grow and encrease in the Service of God , and the Communion and Charities of holy people . Your Honour best knows in what Soil the first Design of these Papers grew ; and but that the Excellent Personage who was their first Root is transplanted for a time , that he may not have his righteous Soul vexed with the impurer Conversation of ill-minded men , I am confident you would have received the fruits of his abode to more excellent purposes . But because he was pleased to leave the managing of this to me , I hope your Honour will for his sake entertain what that rare Person conceived , though I was left to the pains and danger of bringing forth ; and that it may dwell with you for its first relation , rather than be rejected for its appendent imperfections , which it contracted not in the fountain , but in the chanels of its progress and emanation . Madam , I shall beg of God that your Honour may receive as great increment of Piety and ghostly strength in the reading this Book , as I receive honour if you shall be pleased to accept and own this as a confession of your great Worthiness , and a testimony of the Service which ought to be payed to your Honour by , Madam , Your Honour 's most humble and most obliged Servant , JER . TAYLOR . SECT . X. Of the first Manifestation of JESVS , by the Testimony of John , and a Miracle . Iohn points to Iesus . The next day Iohn seeth Iesus coming unto him , and saith , Behold the Lamb of God , which taketh away the sin of the world . This is he of whom . I said , after me cometh a man , which is preserred before me ; for he was before me . And I knew him not , but that he should be made manifest to Israel . Ioh. 1. 29 , 30 , 31. Christ turns water into wine . There was a marriage in Cana of Galilee . And there were set there six water pots of stone , after the manner of the purifying of the Iewes , containing two or three firkins a peice . Iesus saith unto them , fill the water pots with water , and they filled them to the brim . Iesus saith unto them draw out now &c. This begin̄ing of miracles did Iesus in Cana of Galilee , and manifested forth his glory . Ioh. 2 6 , 7 , 8-11 . 1. AFTER that the Baptist by a sign from Heaven was confirmed in spirit and understanding that Jesus was the Messias , he immediately published to the Jews what God had manifested to him ; and first to the Priests and 〈◊〉 , sent in legation from the Sanhedrim , he professed indefinitely , in answer to their question , that himself was (a) not the CHRIST , nor Elias , nor that Prophet whom they by a special Tradition did expect to be revealed they knew not when . And concerning himself definitely he said nothing , but that he was (b) the voice of one crying in the wilderness , Make straight the way of the Lord. He it was who was then (c) amongst them , but not known , a person of great dignity , to whom the Baptist was (d) not worthy to do the office of the lowest Ministery , (e) who coming after John was preferred far before him , who (f) was to increase , and the Baptist was to decrease , who did (g) baptize with the Holy Ghost and with Fire . 2. This was the Character of his personal Prerogatives ; but as yet no demonstration was made of his Person , till after the descent of the Holy Ghost upon Jesus , and then when-ever the Baptist saw Jesus , he points him out with his finger , Behold the Lamb of God which taketh away the sins of the World : This is he . Then he shews him to Andrew , Simon Peter's brother , with the same designation , and to another Disciple with him , who both followed Jesus , and abode with him all night : Andrew brings his brother Simon with him , and then Christ changes his name from Simon to Peter , or Cephas , which signifies a Stone . Then Jesus himself finds out Philip of Bethsaida , and bad him follow him ; and Philip finds out Nathanael , and calls him to see . Thus persons bred in a dark cell , upon their first ascent up to the chambers of light , all run staring upon the beauties of the Sun , and call the partners of their darkness to communicate in their new and stranger revelation . 3. When Nathanael was come to Jesus , Christ saw his heart , and gave him a testimony to be truly honest , and full of holy simplicity , a true Israelite without guile . And Nathanael , being overjoyed that he had found the Messias , believing out of love , and loving by reason of his joy , and no suspicion , took that for a proof and verification of his person , which was very insufficient to 〈◊〉 a doubt , or ratifie a probability : But so we believe a story which we love , taking probabilities for demonstrations , and casual accidents for probabilities , and any thing creates vehement presumptions ; in which cases our guides are not our knowing faculties , but our 〈◊〉 , and if they be holy , God guides them into the right perswasions , as he does little birds to make rare nests , though they understand not the mystery of operation , nor the design and purpose of the action . 4. But Jesus took his will and forwardness of affections in so good part , that he promised him greater things ; and this gave occasion to the first Prophecy which was made by Jesus . For Jesus said 〈◊〉 him , 〈◊〉 I said I saw thee under the Fig-tree , believest thou ? Thou shalt see greater things than these : and then he prophesied that he should see Heaven open , and the Angels of God ascending and descending upon the Son of Man. But , being a Doctor of the Law , Christ chose him not at all to the Colledge of Apostles . 5. Much about the same time there happened to be a Marriage in Cana 〈◊〉 Galilee , in the vicinage of his dwelling , where John the Evangelist is by some supposed to have been the Bridegroom ; ( but of this there is no certainty : ) and thither Jesus being with his 〈◊〉 invited , he went to do civility to the persons espoused , and to do honour to the holy rite of Marriage . The persons then married were but of indifferent fortunes , richer in love of neighbours than in the 〈◊〉 of rich possessions ; they had more company than wine . For the Master of the Feast ( whom , according to the order and piety of the Nation , they chose 〈◊〉 the order of * Priests to be the president of the Feast , by the reverence of his person to restrain all inordination , by his discretion to govern and order the Circumstances , by his religious knowledge to direct the solemnities of Marriage , and to retain all the persons and actions in the bounds of prudence and modesty ) complained to the Bridegroom that the Guests wanted 〈◊〉 . 6. As soon as the Holy Virgin-Mother had notice of the want , out of charity , that uses to be imployed in 〈◊〉 even the minutes and smallest articles of necessity as well as the clamorous importunity of extremities and great indigencies , she complained to her Son by an indefinite address ; not desiring him to make supply , for she knew not how he should ; but either out of an habitual commiseration she complained without hoping for remedy , or else she looked on him who was a fountain of holiness and of plenty , as expecting a derivation from him either of discourses or Miracles . But Jesus answered her , Woman , what have I to do with thee ? mine hour is not yet come . By this answer intending no denial to the purpose of his Mother's intimation , to whom he always bare a religious and pious reverence ; but to signifie that he was not yet entred into his period and years of Miracles ; and when he did , it must be not for respect of kindred or civil relations , but as it is a derivation of power from above , so it must be in pursuit of that service and design which he had received in charge together with his power . 7. And so his Mother understood him , giving express charge to the ministers to do whatsoever he commanded . Jesus therefore bad them fill the water-pots which stood there for the use of frequent washings , which the Jews did use in all publick meetings , for fear of touching pollutions , or contracting legal impurities : which they did with a curiousness next to superstition , washing the very beds and tables used at their Feasts . The ministers filled them to the brim , and , as they were commanded , drew out , and bare 〈◊〉 the Governour of the Feast , who knew not of it , till the Miracle grew publick , and like light shewed it self : for while they wondred at the oeconomy of that Feast in keeping the best wine till the last , it grew apparent that he who was the Lord of the Creatures , who in their first seeds have an obediential capacity to receive the impresses of what forms he pleases to imprint , could give new natures , and produce new qualities in that subject in which he chuses to glorifie his Son. 8. This beginning of miracles did Jesus in Cana of Galilee . For all those Miracles which are reported to be done by Christ in his Infancy , and interval of his younger years , are Apocryphal and spurious , feigned by trifling understandings , ( who think to serve God with a well-meant lie , ) and promoted by the credulity of such persons in whose hearts easiness , folly , and credulity are bound up and tied fast with silken thread , and easie softnesses of religious affections , not made severe by the rigours of wisdom and experience . This first Miracle manifested his Glory , and his Disciples believed in him . Ad SECT . X. Considerations touching the Vocation of five Disciples , and of the first Miracle of JESVS , done at Cana in Galilee . Christ calling Peter and Andrew . Matth. 4. 18 , 19 , 20. Jesus walking by the sea of Galilee saw two brethren , Simon called Peter & Andrew his brother , casting a net into the sea , ( for they were fishers ) . And he saith unto them , follow me , and I will make you fishers of men . And they straightway left their nets , and followed him . Nathanaels coming to Christ. John 45 , 46. Philip findeth Nathanael & saith unto him , we have found him , of whom Moses in ye● and y e prophets did write , Jesus of Nazareth y e son of Joseph , Nathanael said unto him , can any good thing come out of Nazareth ? Philip saith unto him , come and see . Jesus saw Nathanael coming , & said , Behold an Israelite indeed , etc. 1. AS soon as ever John the Baptist was taught by the descent of the Holy Spirit that this was Jesus , he instantly preaches him to all that came near him . For the Holy Ghost was his Commission and instruction ; and now he was a Minister Evangelical , and taught all those that have the honour to be servants in so sacred imployment , that they must not go till they be sent , nor speak till they be instructed , 〈◊〉 yet hold their peace when their Commission is signed by the consignation of the Spirit in ordinary Ministery . For all power and all wisdom is from above , and in spiritual ministrations is a direct emanation from the Holy Spirit : that as no man is fit to speak the Mysteries of Godliness , be his person never so holy , unless he derive wisdom in order to such ministeries ; so be he never so instructed by the assistance of art or infused knowledge , yet unless he also have derived power as well as skill , authority as well as knowledge from the same Spirit , he is not enabled to minister in publick in ordinary ministrations . The Baptist was sent by a prime designation to prepare the way to Jesus , and was instructed by the same 〈◊〉 , which had sanctified or consecrated him in his Mother's womb to this holy purpose . 2. When the Baptist had shewed Jesus to Andrew and another Disciple , they immediately followed him with the distances and fears of the first approach , and the infirmities of new Converts ; but Jesus seeing them follow their first light , invited them to see the Sun : For God loves to cherish Infants in grace , and having sown the immortal seed in their hearts , if it takes root downwards , and springs out into the verdure of a leaf , he still waters it with the gentle rain of the Holy Spirit , in graces and new assistances , till it brings forth the fruits of a holy conversation . And God , who knows that Infants have need of pleasant , and gentle , and frequent nutriment , hath given to them this comfort , that himself will take care of their first beginnings , and improve them to the strength of men , and give them the strengths of nature , and the wisdom of the Spirit , which ennoble men to excellencies and perfections . By the preaching of the Baptist they were brought to seek for Christ , and when they did , Christ found them , and brought them home , and made them stay all night with him ; which was more favour than they look'd for . For so God usually dispenses his mercies , that they may run over our thoughts and expectations , and they are given in no proportion to us , but according to God's measures ; he considering not what we are worthy of , but what is fit for him to give ; he only requiring of us capacities to receive his favour , and fair reception and entertainment of his graces . 3. When Andrew had found Jesus , he calls his Brother Simon to be partaker of his joys , which ( as it happens in accidents of greatest pleasure ) cannot be contained within the limits of the possessor's thoughts . But this calling of Peter was not to a beholding , but to a participation of his felicities : for he is strangely covetous who would enjoy the Sun , or the Air , or the Sea , alone ; here was treasure sor him and all the world : and by lighting his brother Simon' s taper , he made his own light the greater and more glorious . And this is the nature of Grace , to be diffusive of its own excellencies ; for here no 〈◊〉 can inhabit : the proper and personal ends of holy persons in the contract and transmissions of Grace are increased by the participation and communion of others . For our Prayers are more effectual , our aids increased , our incouragement and examples more prevalent , God more honoured , and the rewards of glory have accidental advantages , by the superaddition of every new Saint and beatified person ; the members of the mystical body , when they have received nutriment from God and his Holy Son , supplying to each other the same which themselves received , and live on , in the communion of Saints . Every new Star gilds the firmament , and increases its first glories : and those who are instruments of the Conversion of others , shall not only introduce new beauties , but when themselves shine like the stars in glory , they shall have some reflexions from the light of others , to whose fixing in the Orb of Heaven themselves have been instrumental . And this consideration is not only of use in the exaltations of the dignity Apostolical and Clerical , but for the enkindling even of private charities ; who may do well to promote others interests of Piety , in which themselves also have some concernment . 4. These Disciples asked of Christ where he 〈◊〉 : Jesus answered , Come and see . It was an answer very expressive of our duty in this instance . It is not enough for us to understand where Christ inhabits , or where he is to be found ; for our understandings may follow him afar off , and we receive no satisfaction unless it be to curiosity ; but we must go where he is , eat of his meat , wash in his Lavatory , rest on his beds , and dwell with him : for the Holy Jesus hath no kind influence upon those who stand at distance , save only the affections of a Loadstone , apt to draw them nigher , that he may transmit his vertues by union and confederations ; but if they persist in a sullen distance , they shall learn his glories as Dives understood the peace of Lazarus , of which he was never to participate . Although the Son of man hath not where to lay his head , yet he hath many houses where to convey his Graces ; he hath nothing to cover his own , but he hath enough to sanctifie ours : and as he dwelt in such houses which the charity of good people then afforded for his entertainment ; so now he loves to abide in places which the Religion of his servants hath vowed to his honour , and the advantages of Evangelical ministrations . Thither we must come to him , or any-where else where we may enjoy him : He is to be found in a Church , in his ordinances , in the communion of Saints , in every religious duty , in the heart of every holy person ; and if we go to him by the addresses of Religion in Holy places , by the ministery of Holy rites , by Charity , by the adherences of Faith , and Hope , and other combining Graces , the Graces of union and society , or prepare a lodging for him within us , that he may come to us , then shall we see such glories and interiour beauties , which none know but they that dwell with him . The secrets of spiritual benediction are understood only by them to whom they are conveyed , even by the children of his house . Come and see . 5. S. Andrew was first called , and that by Christ immediately , his Brother Simon next , and that by Andrew ; but yet Jesus changed Simon' s name , and not the other 's ; and by this change design'd him to an eminency of Office , at least in signification , principally above his Brother , or else separately and distinctly from him : to shew that these Graces and favours which do not immediately cooperate to eternity , but are gifts and offices , or impresses of authority , are given to men irregularly , and without any order of predisponent causes , or probabilities on our part , but are issues of absolute predestination ; and as they have efficacy from those reasons which God conceals , so they have some purposes as conccal'd as their causes ; only if God pleases to make us vessels of fair imployment and of great capacity , we shall bear a greater burthen , and are bound to glorifie God with special offices . But as these exteriour and ineffective Graces are given upon the same good will of God which made this matter to be a humane Body , when , if God had so pleased , it was as capable of being made a Fungus or a Sponge : so they are given to us with the same intentions as are our Souls , that we might glorifie God in the distinct capacity of Grace , as before of a reasonable nature . And besides that it teaches us to magnifie God's free mercy , so it removes every such exalted person from being an object of envy to others , or from pleasing himself in vainer opinions : for God hath made him of such an imployment as freely and voluntarily as he hath made him a Man , and he no more cooperated to this Grace than to his own creation , and may as well admire himself for being born in Italy , or from rich parents , or for having two hands or two feet , as for having received such a designation extraordinary . But these things are never instruments of reputation among severe understandings , and never but in the sottish and unmanly apprehensions of the vulgar . Only this , when God hath imprinted an authority upon a person , although the man hath nothing to please himself withal but God's grace , yet others are to pay the duty which that impression demands ; which duty because it rapports to God , and touches not the man , 〈◊〉 as it passes through him to the fountain of authority and grace , it extinguishes all 〈◊〉 of opinion and pride . 6. When Jesus espied 〈◊〉 ( who also had been called by the first Disciples ) coming towards him , he gave him an excellent character , calling him a true Israelite in whom was no guile , and admitted him amongst the first Disciples of the Institution ; by this character in one of the first of his Scholars hallowing Simplicity of spirit , and receiving it into his Discipline , that it might now become a vertue and duty Evangelical . For although it concerns us as a Christian duty to be prudent , yet the Prudence of Christianity is a duty of spiritual effect , and in instances of Religion with no other purposes than to avoid giving offence to those that are without and within ; that we cause no disreputation to Christianity ; that we do nothing that may incourage enemies to the Religion ; and that those that are within the communion and obedience of the Church may not suffer as great inconveniences by the indiscreet conduct of religious actions as by direct temptations to a sin . These are the purposes of private Prudence , to which in a greater measure and upon more variety of rules the Governours of Churches are obliged . But that which Christian Simplicity prohibits is the mixing arts and unhandsome means for the purchase of our ends ; witty counsels that are underminings of our neighbour , destroying his just interest to serve our own , stratagems to deceive , infinite and insignificant answers with fraudulent design , unjust and unlawful concealment of our purposes , fallacious promises and false pretences , flattery and unjust and unreasonable praise , saying one thing and meaning the contrary , pretending Religion to secular designs , breaking faith , taking false oaths , and such other instruments of humane purposes framed by the Devil , and sent into the world to be perfected by man. Christian Simplicity speaks nothing but its thoughts ; and when it concerns Prudence that a thought or purpose should be concealed , it concerns Simplicity that silence be its cover , and not a false vizor ; it rather suffers inconvenience than a lie ; it destroys no man's right , though it be inconsistent with my advantages ; it reproves freely , palliates no man's wickedness ; it intends what it ought , and does what is bidden , and uses courses regular and just , sneaks not in corners , and walks always in the eye of God and the face of the world . 7. Jesus told Nathanael that he knew him , when he saw him under the Fig-tree ; and Nathanael took that to be probation sufficient that he was the 〈◊〉 , and believed rightly upon an insufficient motive : which because Jesus did accept , it gives testimony to us , that however Faith be produced , by means regular or by arguments incompetent , whether it be proved or not proved , whether by chance or deliberation , whether wisely or by occasion , so that Faith be produced by the instrument , and love by Faith , God's work is done , and so is ours . For if S. Paul rejoyced that Christ was preached , though by the 〈◊〉 of peevish persons ; certainly God will not reject an excellent product because it came from a weak and sickly parent : and he that brings good out of evil , and rejoyces in that good , having first triumphed upon the evil , will certainly take delight in the Faith of the most ignorant persons , which his own grace hath produced out of innocent , though insufficient , beginnings . It was folly in Naaman to refuse to be cured , because he was to recover only by washing in Jordan . The more incompetent the means is , the greater is the glory of God , who hath produced waters from a rock , and fire from the collision of a sponge and wool ; and it is certain , the end , unless it be in products merely natural , does not take its estimate and degrees from the external means . Grace does miracles , and the productions of the Spirit in respect of its instruments are equivocal , extraordinary , and supernatural ; and ignorant persons believe as strongly , though they know not why , and love God as 〈◊〉 , as greater spirits and more excellent understandings : and when God pleases , or if he sees it expedient , he will do to others as to Nathanael , give them greater arguments and better instruments for the confirmation and heightning of their 〈◊〉 , than they had for the first production . 8. When Jesus had chosen these few Disciples to be witnesses of succeeding accidents , every one of which was to be a probation of his mission and Divinity , he entred into the theatre of the world at a Marriage-feast , which he now first hallowed to a Sacramental signification , and made to become mysterious : he now began to chuse his Spouse out from the communities of the world , and did mean to endear her by unions ineffable and glorious , and consign the Sacrament by his bloud , which he first gave in a secret 〈◊〉 , and afterwards in 〈◊〉 and apparent effusion . And although the Holy Jesus did in his own person consecrate Coelibate , and Abstinence , and Chastity in his Mother's : yet by his 〈◊〉 he also hallowed Marriage , and made it honourable , not only in civil account and the rites of Heraldry , but in a spiritual sence , he having new sublim'd it by making it a Sacramental representment of the union of Christ and his 〈◊〉 the Church . And all married persons should do 〈◊〉 to remember what the conjugal society does represent , and not break the matrimonial bond , which is a 〈◊〉 ligament of Christ and his Church ; for whoever dissolves the sacredness of the Mystery , and unhallows the Vow by violence and impurity , he dissolves his relation to Christ. To break faith with a Wife or Husband is a divorce from Jesus , and that is a separation from all possibilities of Felicity . In the time of the 〈◊〉 Statutes , to violate Marriage was to do injustice and dishonour and a breach to the sanctions of Nature , or the first constitutions : But two bands more are added in the Gospel , to make Marriage more sacred . For now our Bodies are made Temples of the Holy Ghost , and the Rite of Marriage is made significant and Sacramental , and every act of Adultery is Profanation and Irreligion , it 〈◊〉 a Temple , and deflours a Mystery . 9. The Married pair were holy , but poor , and they wanted wine , and the Blessed Virgin-Mother , pitying the 〈◊〉 of the young man , complained to Jesus of the want ; and 〈◊〉 gave her an answer which promised no satisfaction to her purposes . For now that Jesus had lived thirty years , and done in person nothing answerable to 〈◊〉 glorious Birth and the miraculous accidents of his Person , she longed till the time 〈◊〉 in which he was to manifest himself by actions as miraculous as the Star of his Birth : She knew by the rejecting of his Trade , and his going abroad , and probably by his own 〈◊〉 to her , that the time was near ; and the forwardness of her love and holy desires 〈◊〉 might go some minutes before his own precise limit . However 〈◊〉 answered to this purpose , to shew , that the work he was to do was done not to satisfie her importunity , which is not occasion enough for a Miracle , but to prosecute the great work of Divine designation . For in works spiritual and religious all exteriour relation ceases . The world's order , and the manner of our nature , and the infirmities of our person have produced Societies , and they have been the parents of Relation ; and God hath tied them fast by the knots of duty , and made the duty the occasion and opportunities of reward : But in actions spiritual , in which we relate to God , our relations are sounded upon the Spirit , and therefore we must do our duties upon considerations separate and spiritual , but never suffer temporal relations to impede our Religious duties . Christian Charity is a higher thing than to be confined within the terms of dependence and correlation , * and those endearments which leagues or nature or society have made , pass into spiritual , and , like Stars in the presence of the Sun , appear not when the heights of the Spirit are in place . Where duty hath prepared special instances , there we must for Religion's sake promote them ; but even to our Parents or our Children the charities of Religion ought to be greater than the affections of Society : And though we are bound in all offices exteriour to prefer our Relatives before others , because that is made a Duty ; yet to purposes spiritual , all persons eminently holy put on the efficacy of the same relations , and pass a duty upon us of religious affections . 10. At the command of Jesus the Water-pots were filled with water , and the water was by his Divine power turned into wine ; where the different oeconomy of God and the world is highly observable . Every man sets forth good wine at first , and then the worse : But God not only turns the water into wine , but into such wine that the last draught is most pleasant . The world presents us with fair language , promising 〈◊〉 , convenient fortunes , pompous honours , and these are the outsides of the bole ; but when it is swallowed , these dissolve in the instant , and there remains 〈◊〉 , and the malignity of Coloquintida . Every sin 〈◊〉 in the first address , and carries light in the face , and hony in the lip ; but when we have well drunk , then comes that which is worse , a whip with six strings , fears and terrors of Conscience , and shame and displeasure , and a caitive disposition , and diffidence in the day of death . But when after the manner of the purifying of the Christians we fill our Water-pots with water , watering our couch with our tears , and moistening our cheeks with the perpetual distillations of Repentance ; then Christ turns our water into wine ; first Penitents , and then Communicants ; first waters of sorrow , and then the wine of the Chalice ; first the justifications of Correction , and then the sanctifications of the Sacrament , and the effects of the Divine power , joy , and peace , and serenity , hopes full of confidence , and confidence without shame , and boldness without presumption : for Jesus keeps the best wine till the last ; not only because of the direct reservations of the highest joys till the nearer approaches of glory , but also because our relishes are higher after a long 〈◊〉 than at the first Essays ; such being the nature of Grace , that it increases in relish as it does in fruition , every part of Grace being new Duty and new Reward . The PRAYER . O Eternal and ever-Blessed Jesu , who didst chuse Disciples to be witnesses of thy Life and Miracles , so adopting man into a participation of thy great imployment of bringing us to Heaven by the means of a holy Doctrine ; be pleased to give me thy grace , that I may 〈◊〉 and revere their Persons whom thou hast set over me , and follow their Faith , and imitate their Lives , while they imitate thee ; and that I also in my capacity and proportion may do some of the meaner offices of spiritual building , by Prayers , and by holy Discourses , and 〈◊〉 Correption , and friendly Exhortations , doing advantages to such Souls with whom I shall converse . And since thou wert pleased to enter upon the stage of the World with the commencement of Mercy and a Miracle , be pleased to visit my Soul with thy miraculous grace , turn my water into wine , my natural desires into supernatural perfections , and let my sorrows be turned into joys , my sins into vertuous habits , the weaknesses of humanity into communications of the 〈◊〉 nature ; that since thou keepest the best unto the last , I may by thy assistance grow from Grace to Grace , till thy Gifts be turned to Reward , and thy Graces to participation of thy Glory , O Eternal and ever-Blessed Jesu . Amen . DISCOURSE VII . Of Faith. 1. NAthanael's Faith was produced by an argument not demonstrative , not certainly concluding ; Christ knew him when he saw him first , and he believed him to be the Messias : His Faith was excellent , what-ever the argument was . And I believe a GOD , because the Sun is a glorious body ; or because of the variety of Plants , or the fabrick and rare contexture of a man's Eye : I may as fully assent to the Conclusion , as if my belief dwelt upon the Demonstrations made by the Prince of Philosophers in the 8. of his Physicks and 12. of his Metaphysicks . This I premise as an inlet into the consideration concerning the Faith of ignorant persons . For if we consider upon what 〈◊〉 terms most of us now are Christians , we may possibly suspect that either Faith hath but little excellence in it , or we but little Faith , or that we are mistaken generally in its definition . For we are born of Christian parents , made Christians at ten days old , interrogated concerning the Articles of our Faith by way of anticipation , even then when we understand not the difference between the Sun and a Tallow-candle : from thence we are taught to say our Catechism , as we are taught to speak , when we have no reason to judge , no discourse to dilcern , no arguments to contest against a Proposition , in case we be catechised into False doctrine ; and all that is put to us we believe infinitely , and without choice , as children use not to chuse their language . And as our children are made Christians , just so are thousand others made Mahumetans , with the same necessity , the same facility . So that thus sar there is little thanks due to us for believing the Christian Creed ; it was indifferent to us at first , and at last our Education had so possest us , and our interest , and our no temptation to the contrary , that as we were disposed into this condition by Providence , so we remain in it without praise or excellency . For as our beginnings are inevitable , so our progress is imperfect and insufficient ; and what we begun by Education , we retain only by Custom : and if we be instructed in some slighter Arguments to maintain the Sect or Faction of our Country Religion as it disturbs the unity of Christendom ; yet if we examine and consider the account upon what slight arguments we have taken up Christianity it self , ( as that it is the Religion of our Country , or that our Fathers before us were of the same Faith , or because the Priest bids us , and he is a good man , or for something else , but we know not what ) we must needs conclude it the good providence of God , not our choice , that made us Christians . 2. But if the question be , Whether such a Faith be in it self good and acceptable that relies upon insufficient and unconvincing grounds ; I suppose this case of Nathanael will determine us : and when we consider that Faith is an 〈◊〉 Grace , if God pleases to behold his own glory in our weakness of understanding , it is but the same thing he does in the instances of his other Graces . For as God enkindles Charity upon variety of means and instruments , by a thought , by a chance by a text of Scripture , by a natural tenderness , by the sight of a dying or a tormented beast : so also he may produce Faith by arguments of a differing quality , and by issues of his Providence he may engage us in such conditions , in which as our Understanding is not great enough to chuse the best , so neither is it furnished with powers to reject any proposition ; and to believe well is an effect of a singular predestination , and is a Gift in order to a Grace , as that Grace is in order to Salvation . But the insufficiency of an argument or disability to prove our Religion is so far from disabling the goodness of an ignorant man's Faith , that as it may be as strong as the Faith of the greatest Scholar , so it hath full as much excellency , not of nature , but in order to Divine acceptance . For as he who believes upon the only stock of Education made no election of his Faith ; so he who believes what is demonstrably proved is forced by the demonstration to his choice . Neither of them did 〈◊〉 and both of them may equally love the Article . 3. So that since a 〈◊〉 Argument in a weak understanding does the same work that a strong Argument in a more 〈◊〉 and learned , that is , it convinces and makes Faith , and yet neither of them is matter of choice ; if the thing believed be good , and matter of 〈◊〉 or necessity , the Faith is not rejected by God upon the weakness of the first , nor accepted upon the strength of the latter principles : when we are once in , it will not be enquired by what entrance we passed thither ; whether God leads us or drives us in , whether we come by Discourse or by Inspiration , by the guide of an Angel or the conduct of Moses , whether we be born or made Christians , it is indifferent , so we be there where we should be ; for this is but the gate of Duty , and the entrance to Felicity . For thus far Faith is but an act of the Understanding , which is a natural Faculty , serving indeed as an instrument to Godliness , but of it self no part of it ; and it is just like fire producing its act inevitably , and burning as long as it can , without power to interrupt or suspend its action ; and therefore we cannot be more pleasing to God for understanding rightly , than the fire is for burning clearly : which puts us evidently upon this consideration , that Christian Faith , that glorious Duty which gives to Christians a great degree of approximation to God by Jesus Christ , must have a great proportion of that ingredient which makes actions good or bad , that is , of choice and effect . 4. For the Faith of a Christian hath more in it of the Will than of the Understanding . Faith is that great mark of distinction which separates and gives formality to the Covenant of the Gospel , which is a Law of Faith. The Faith of a Christian is his Religion , that is , it is that whole conformity to the Institution or Discipline of Jesus Christ which distinguishes him from the believers of false Religions . And to be one of the faithful signifies the same with being a Disciple ; and that contains Obedience as well as believing . For to the same sense are all those appellatives in Scripture , [ the Faithful , Brethren , Believers , the Saints , Disciples , ] all representing the duty of a Christian . A Believer and a Saint , or a holy person , is the same thing ; Brethren signifies Charity , and Believers Faith in the intellectual sence : the Faithful and Disciples signifie both ; for besides the consent to the Proposition , the first of them is also used for Perseverance and Sanctity , and the greatest of Charity mixt with a confident Faith up to the height of Martyrdom . Be faithful unto the death , ( said the Holy Spirit ) and I will give thee the Crown of life . And when the Apostles by way of abbreviation express all the body of Christian Religion , they call it Faith working by Love ; which also S. Paul in a parallel place calls a New Creature ; it is a keeping of the Commandments of God : that is the Faith of a Christian , into whose desinition Charity is ingredient , whose sence is the same with keeping of God's Commandments ; so that if we desine Faith , we must first distinguish it . The faith of a natural person , or the saith of Devils , is a 〈◊〉 believing a certain number of Propositions upon conviction of the Understanding : But the Faith of a Christian ; the Faith that justifies and saves him , is Faith working by Charity , or Faith keeping the Commandments of God. They are distinct Faiths in order to different ends , and therefore of different constitution ; and the instrument of distinction is Charity or Obedience . 5. And this great Truth is clear in the perpetual testimony of Holy Scripture . For Abraham is called the Father of the Faithful ; and yet our Blessed Saviour told the Jews , that if they had been the sons of Abraham , they would have done the works of Abraham ; and therefore Good works are by the Apostle called the sootsteps of the Faith of our Father Abraham . For Faith in every of its stages , at its first beginning , at its increment , at its greatest perfection , is a Duty made up of the concurrence of the Will and the Understanding , when it pretends to the Divine acceptance ; Faith and Repentance begin the Christian course . Repent and believe the Gospel was the summ of the Apostles Sermons ; and all the way after it is , Faith working by Love. Repentance puts the first spirit and life into Faith , and Charity preserves it , and gives it nourishment and increase ; it self also growing by a mutual supply of spirits and nutriment from Faith. Whoever does heartily believe a Resurrection and Life eternal upon certain Conditions , will certainly endeavour to acquire the Promises by the Purchase of Obedience and observation of the Conditions . For it is not in the nature or power of man directly to despise and reject so 〈◊〉 a good : So that Faith supplies Charity with argument and maintenance , and Charity supplies Faith with life and motion ; Faith makes Charity reasonable , and Charity makes Faith living and effectual . And therefore the old Greeks called Faith and Charity a miraculous Chariot or Yoke , they bear the burthen of the Lord with an equal consederation : these are like 〈◊〉 twins , they live and die together . Indeed Faith is the first-born of the twins ; but they must come both at a birth , or else they die , being strangled at the gates of the womb . But if Charity , like Jacob , lays hold upon his elder brother's heel , it makes a timely and a prosperous birth , and gives certain title to the eternal Promises . For let us give the right of primogeniture to Faith , yet the Blessing , yea and the Inheritance too , will at last fall to Charity . Not that Faith is disinherited , but that Charity only enters into the possession . The nature of Faith passes into the excellency of Charity before they can be rewarded ; and that both may have their estimate , that which justifies and saves us keeps the name of Faith , but doth not do the deed till it hath the nature of Charity . * For to think well , or to have a good opinion , or an excellent or a fortunate understanding , entitles us not to the love of God , and the consequent inheritance ; but to chuse the ways of the Spirit , and to relinquish the paths of darkness , this is the way of the Kingdom , and the purpose of the Gospel , and the proper work of Faith. 6. And if we consider upon what stock Faith it self is instrumental and operative of Salvation , we shall find it is in it self acceptable , because it is a Duty and commanded ; and therefore it is an act of Obedience , a work of the Gospel , a submitting the Understanding , a denying the Affections , a laying aside all interests , and a bringing our thoughts under the obedience of Christ. This the Apostle calls * the Obedience of Faith. And it is of the same condition and constitution with other Graces , all which equally relate to Christ , and are as firm instruments of union , and are washed by the bloud of Christ , and are sanctified by his Death , and apprehend him in their capacity and degrees , some higher and some not so high : but Hope and Charity apprehend Christ in a measure and proportion greater than Faith , when it distinguishes from them . So that if Faith does the work of Justification , as it is a mere relation to Christ , 〈◊〉 so also does Hope and Charity ; or if these are Duties and good works , so also is Faith : and they all being alike commanded in order to the same end , and encouraged by the same reward , are also accepted upon the same stock , which is , that they are acts of Obedience and relation too ; they obey Christ , and lay hold upon Christ's merits , and are but several instances of the great duty of a Christian , but the actions of several faculties of the 〈◊〉 Creature . But 〈◊〉 Faith is the beginning Grace , and hath insluence and causality in the production of the other , 〈◊〉 all the other , as they are united in Duty , are also united in their Title and appellative ; they are all called by the name of Faith , because they are parts of Faith , as Faith is taken in the larger sence : and when it is taken in the strictest and distinguishing sence , they are 〈◊〉 and proper products by way of natural emanation . 7. That a good life is the genuine and true-born issue of Faith , no man questions that knows himself the Disciple of the Holy Jesus ; but that Obedience is the same thing with * Faith , and that all Christian Graces are parts of its bulk and constitution , is also the doctrine of the Holy Ghost , and the Grammar of Scripture , making Faith and Obedience to be terms coincident and expressive of each other . For Faith is not a single Star , but a Constellation , a chain of Graces , called by S. Paul the power of God unto salvation to every believer ; that is , Faith is all that great instrument by which God intends to bring us to Heaven : and he gives this reason , In the Gospel the 〈◊〉 cousness of God is revealed from faith to faith , for it is written , The 〈◊〉 shall live by Faith. Which discourse makes Faith to be a course of Sanctity and holy 〈◊〉 , a continuation of a Christian's duty , such a duty as not only gives the first breath , but by which a man lives the life of Grace . The just shall live by Faith ; that is , such a Faith as grows from step to step , till the whole righteousness of God be fulfilled in it . From faith to faith , ( saith the Apostle ) which S. 〈◊〉 expounds , From Faith believing , to Faith obeying ; from imperfect Faith , to Faith made perfect by the animation of Charity ; that he who is justified may be justified still . For as there are several degrees and parts of Justification , so there are several degrees of Faith answerable to it ; that in all sences it may be true , that by Faith we are justified , and by Faith we live , and by Faith we are saved . For if we proceed from Faith to Faith , from believing to obeying , from Faith in the Understanding to Faith in the Will , from Faith barely assenting to the revelations of God to Faith obeying the Commandments of God , from the body of Faith to the soul of Faith , that is , to Faith sormed and made alive by Charity ; then we shall proceed from Justification to Justification , that is , from Remission of Sins to become the Sons of God , and at last to an actual possession of those glories to which we were here consigned by the fruits of the Holy Ghost . 8. And in this sence the Holy Jesus is called by the Apostle the Author and 〈◊〉 of our Faith : he is the principle , and he is the promoter ; he begins our Faith in Revelations , and perfects it in Commandments ; he leads us by the assent of our Understanding , and finishes the work of his grace by a holy life : which S. Paul there expresses by its several constituent parts ; as laying aside every weight and the sin that so easily besets us , and running with patience the race that is set before us , resisting unto bloud , striving against sin ; for in these things Jesus is therefore made our example , because he is the Author and Finisher of our Faith ; without these Faith is imperfect . But the thing is something plainer yet , for S. James says that Faith lives not but by Charity ; and the life or essence of a thing is certainly the better part of its constitution , as the Soul is to a Man. And if we mark the manner of his probation , it will come home to the main point . For he proves that Abraham's saith was therefore imputed to him for Righteousness , because he was justified by Works ; Was not Abraham our Father justified by Works , when he offered up his son ? And the Scripture was fulfilled , saying , Abraham believed God , and it was imputed to him for righteousness . For Faith wrought with his Works , and made his Faith perfect . It was a dead and an imperfect Faith , unless Obedience gave it being , and all its integral or essential parts . So that Faith and Charity in the sence of a Christian are but one duty , as the Understanding and the Will are but one reasonable Soul ; only they produce several actions in order to one another , which are but divers 〈◊〉 , and the same spirit . 9. Thus S. Paul , describing the (a) Faith of the Thessalonians , calls it that whereby they turned from Idols , and whereby they served the living God ; and the (b) Faith of the Patriarchs believed the world's Creation , received the Promises , did Miracles , wrought Rightcousness , and did and suffered so many things as make up the integrity of a holy life . And therefore (c) disobedience and unrighteousness is called want of Faith ; and (d) Heresie , which is opposed to Faith , is a work of the flesh , because Faith it self is a work of Righteousness . And , that I may enumerate no more particulars , the thing is so known , that the word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in propriety of language signifies 〈◊〉 or 〈◊〉 , is rendred disobedience ; and the not providing for our families is an act of 〈◊〉 , by the same reason and analogy that 〈◊〉 or Charity and a holy life are the duties of a Christian , of a justifying Faith. And although in the natural or philosophical sence Faith and Charity are distinct habits ; yet in the sence of a Christian and the signification of duty they are the same ; for we cannot believe aright , as Believing is in the Commandment , unless we live aright ; for our Faith is put upon the account just as it is made precious by Charity ; according to that rare saying of S. 〈◊〉 , recorded by the supposed S. Denis , Charity is the greatest and the least Theologie : all our Faith , that is , all our Religion , is compleated in the duties of universal Charity ; as our Charity or our manner of living is , so is our Faith. If our life be unholy , it may be the faith of Devils , but not the Faith of Christians . For this is the difference . 10. The faith of the Devils hath more of the Understanding in it , the Faith of Christians more of the Will : The Devils in their saith have better Discourse , the Christians better affections : They in their faith have better Arguments , we more Charity . So that Charity or a good life is so necessary an ingredient into the definition of a Christian's Faith , that we have nothing else to distinguish it from the faith of Devils : and we need no trial os our Faith , but the examination of our lives . If you keep the Commandments of God , then have you the Faith of Jesus , ( they are immediate in S. John's expression : ) but if you be 〈◊〉 and ungodly , you are in S. Paul's list amongst them that have no saith . Every Vice , that rules amongst us and sullies the fair beauty of our Souls , is a conviction of Infidelity . 11. For it was the Faith of Moses that made him despise the riches of Egypt ; the Faith of 〈◊〉 , that made him valiant ; the Faith of Joseph , that made him chast : Abraham's Faith made him obedient ; S. Mary Magdalen's Faith made her penitent ; and the Faith of S. Paul made him travel so far , and suffer so much , till he became a prodigy both of zeal and patience . Faith is a Catholicon , and cures all the distemperatures of the Soul ; (a) it 〈◊〉 the World , ( saith S. John ) it (b) works rightcousness , ( saith S. Paul ) it (c) purifies the heart , ( saith S. Peter ) it works Miracles , ( saith our Blessed Saviour ) Miracles in Grace always , as it did Miracles in nature at its first publication : and whatsoever is good , if it be a Grace , it is an act of Faith ; if it be a reward , it is the fruit of Faith. So that as all the actions of man are but the productions of the Soul , so are all the actions of the new man the effects of Faith. For Faith is the life of Christianity , and a good life is the life of Faith. 12. Upon the grounds of this discourse we may understand the sence of that Question of our Blessed Saviour , When the son of man comes , shall he find Faith on earth ? Truly just so much as he finds Charity and holy living , and no more . For then only we can be confident that Faith is not failed from among the children of men , when we seel the heats of the primitive Charity return , and the calentures of the first old Devotion are renewed ; when it shall be accounted honourable to be a servant of Christ , and a shame to commit a sin : then , and then only , our Churches shall be Assemblies of the faithful , and the Kingdoms of the world Christian Countries . But so long as it is notorious that we have made Christian Religion another thing than what the Holy Jesus designed it to be ; when it does not make us live good lives , but it self is made a pretence to all manner of impiety , a stratagem to serve ends , the ends of covetousness , of ambition and revenge ; when the Christian Charity ends in killing one another for Conscience sake , so that Faith is made to cut the throat of Charity , and our Faith kills more than our Charity preserves ; when the Humility of a Christian hath indeed a name amongst us , but it is like a mute person , talk'd of only ; while Ambition and Rebellion , Pride and Scorn , Self-seeking and proud undertakings transact most of the great affairs of Christendom ; when the custody of our Senses is to no other purposes but that no opportunity of pleasing them pass away ; when our Oaths are like the fringes of our discourses , going round about them , as if they were ornaments and trimmings ; when our Blasphemies , Prophanation , Sacriledge and Irreligion are become scandalous to the very Turks and Jews ; while our Lusts are always habitual , sometimes unnatural ; will any wise man think that we believe those Doctrines of Humility and Obedience , of Chastity and Charity , of Temperance and Justice , which the Saviour of the World made sacred by his Sermon and example , or indeed any thing he either said or did , promised or threatned ? For is it possible , a man with his wits about him , and believing that he should certainly be damned , ( that is , be eternally tormented in body and Soul with terments greater than can be in this world ) if he be a Swearer , or Lier , or Drunkard , or cheats his neighbour , that this man should dare to do these things , to which the temptations are so small , in which the delight is so inconsiderable , and the satisfaction so none at all ? 13. We see by the experience of the whole world , that the belief of an honest man in a matter of temporal advantage makes us do actions of such danger and difficulty , that half so much industry and 〈◊〉 would ascertain us into a possession of all the Promises Evangelical . Now let any man be asked , whether he had rather be rich or be saved , he will tell you , without all doubt , Heaven is the better option by infinite degrees : for it cannot be that Riches , or Revenge , or Lust should be directly preferred , that is , be thought more eligible than the glories of Immortality . That therefore men neglect so great Salvation , and so greedily run after the satisfaction of their baser appetites , can be attributed to nothing but want of Faith ; they do not heartily believe that Heaven is worth so much ; there is upon them a stupidity of spirit , and their Faith is dull , and its actions suspended most commonly , and often interrupted , and it never enters into the Will : so that the Propositions are considered nakedly and precisely in themselves , but not as referring to us or our interests ; there is nothing of Faith in it , but so much as is the first and direct act of Understanding ; there is no consideration nor reflexion upon the act , or upon the person , or upon the subject . So that even as it is seated in the Understanding , our Faith is commonly lame , mutilous and imperfect ; and therefore much more is it culpable , because it is destitute of all cooperation of the rational appetite . 14. But let us consider the power and efficacy of worldly Belief . If a man believes that there is gold to be had in Peru for fetching , or Pearls and rich Jewels in India for the exchange of trifles , he instantly , if he be in capacity , leaves the wife of his bosom , and the pretty delights of children , and his own security , and ventures into the dangers of waters and unknown seas , and freezings and calentures , thirst and hunger , Pirates and shipwrecks , and hath within him a principle strong enough to answer all objections , because he believes that Riches are desirable , and by such means likely to be had . Our Blessed Saviour , comparing the Gospel to a Merchant-man that found a pearl of great price , and sold all to buy it , hath brought this instance home to the present discourse . For if we did as verily believe that in Heaven those great Felicities which transcend all our apprehensions are certainly to be obtained by leaving our Vices and lower desires , what can hinder us but we should at least do as much for obtaining those great Felicities as for the lesser , if the belief were equal ? For if any man thinks he may have them without Holiness and Justice and Charity , then he wants Faith , for he believes not the saying of S. Paul , Follow peace with all men , and Holiness , without which no man shall ever see God. If a man believes Learning to be the only or chiefest ornament and beauty of Souls , that which will ennoble him to a fair employment in his own time , and an honourable memory to succeeding ages ; this if he believes heartily it hath power to make him indure Catarrhs , Gouts , Hypochondriacal passions , to read till his eyes almost fix in their orbs , to despise the pleasures of idleness or tedious sports , and to undervalue whatsoever does not cooperate to the end of his Faith , the desire of Learning . Why is the Italian so abstemious in his drinkings , or the Helvetian so valiant in his fight , or so true to the Prince that imploys him , but that they believe it to be noble so to be ? If they believed the same , and had the same honourable thoughts of other Vertues , they also would be as national as these . For Faith will do its proper work . And when the Understanding is peremptorily and fully determined upon the perswasion of a Proposition , if the Will should then dissent and chuse the contrary , it were unnatural and monstrous , and possibly no man ever does so ; for that men do things without reason and against their Conscience is , because they have put out their light , and discourse their Wills into the election of a sensible good , and want faith to believe truly all circumstances which are necessary by way of predisposition for choice of the 〈◊〉 . 15. But when mens Faith is confident , their resolution and actions are in proportion : For thus the Faith of Mahumetans makes them to abstain from Wine for ever ; and therefore , if we had the Christian Faith , we should much rather abstain from Drunkenness for ever ; it being an express Rule Apostolical , Be not drunk with wine , wherein is excess . The Faith of the Circumcellians made them to run greedily to violent and horrid deaths as willingly as to a Crown : for they thought it was the King's high-way to Martyrdom . And there was never any man zealous for his Religion , and of an imperious bold Faith , but he was also willing to die for it ; and therefore also by as much reason to live in it , and to be a strict observer of its prescriptions . And the stories of the strict Sanctity , and prodigious Sufferings , and severe Disciplines , and expensive Religion , and compliant and laborious Charity of the primitive Christians , is abundant argument to convince us , that the Faith of Christians is infinitely more fruitful and productive of its univocal and proper issues than the Faith of Hereticks , or the false religions of Misbelievers , or the perswasions of Secular persons , or the Spirit of Antichrist . And therefore when we see men serving their Prince with such difficult and ambitious services , because they believe him able to reward them , though of his will they are not so certain , and yet so supinely negligent and incurious of their services to God , of whose power and will to reward us infinitely there is certainty absolute and irrespective ; it is certain probation that we believe it not : for if we believe there is such a thing as Heaven , and that every single man's portion of Heaven is far better than all the wealth in the world , it is morally impossible we should prefer so little before so great profit . 16. I instance but once more . The Faith of Abraham was instanced in the matter of confidence or trust in the Divine Promises ; and he being the father of the faithful , we must imitate his Faith by a clear dereliction of our selves and our own interests , and an intire confident relying upon the Divine goodness in all cases of our needs or danger . Now this also is a trial of the verity of our Faith , the excellency of our condition , and what title we have to the glorious names of Christians , and Faithful , and 〈◊〉 . If our Fathers when we were in pupillage and minority , or a true and an able Friend when we were in need , had made promises to supply our necessities ; our confidence was so great that our care determined . It were also well that we were as confident of God , and as secure of the event , when we had disposed our selves to reception of the blessing , as we were of our Friend or Parents . We all profess that God is Almighty , that all his Promises are certain , and yet , when it comes to a pinch , we find that man to be more confident that hath ten thousand pounds in his purse than he that reads God's Promises over ten thousand times . Men of a common spirit , ( saith S. Chrysostome ) of an ordinary Sanctity , will not steal , or kill , or lie , or commit Adultery ; but it requires a rare Faith , and a sublimity of pious affections , to believe that God will work a 〈◊〉 which to me seems impossible . And indeed S. 〈◊〉 hit upon the right . He had need be a good man and love God 〈◊〉 that puts his trust in him . For those we * love we are most apt to trust ; and although trust and confidence is sometime founded upon experience , yet it is also begotten and increased by love , as often as by reason and discourse . And to this purpose it was excellently said by S. Basil , That the 〈◊〉 which one man learneth of another is made perfect by continual Use and Exercise ; but that which through the grace of God is engrassed in the mind of man is made absolute by Justice , 〈◊〉 and Charity . So that if you are willing even in death to confess not only the Articles , but in affliction and death to trust the Promises ; if in the lowest nakedness of Poverty you can cherish your selves with the expectation of God's promises and dispensation , being as confident of food and raiment and deliverance or support when all is in God's hand , as you are when it is in your own ; if you can be chearful in a storm , smile when the world frowns , be content in the midst of spiritual desertions and anguish of spirit , expecting all should work together for the best , according to the promise ; if you can strengthen your selves in God when you are weakest , believe when you see no hope , and entertain no jealousies or suspicions of God though you see nothing to make you confident ; then , and then only , you have Faith , which in conjunction with its other parts is able to save your Souls . For in this precise duty of trusting God there are the rays of hope , and great proportions of Charity and Resignation . 17. The summ is that pious and most Christian sentence of the Author of the ordinary Gloss : To believe in God through Jesus Christ is , by believing to love him , to adhere to him , to be united to him by Charity and Obedience , and to be incorporated into Christ ' s mystical body in the Communion of Saints . I conclude this with a collation of certain excellent words of S. Paul highly to the present purpose : Examine your selves , Brethren , whether ye be in the Faith ; prove your own selves . Well , but how ? Know you not your own selves how that Jesus Christ is in you , except ye be Reprobates ? There 's the touchstone of Faith. If Jesus Christ dwells in us , then we are true Believers ; if he does not , we are Reprobates , we have no Faith. But how shall we know whether Christ be in us or no ? Saint Paul tells us that too : If Christ be in you , the body is dead , by reason of sin ; but the spirit is life , because of righteousness . That 's the Christian's mark , and the Characteristick of a true Believer ; A death unto sin , and a living unto righteousness ; a mortified body , and a quickned spirit . This is plain enough , and by this we see what we must trust to . A man of a wicked life does in vain hope to be saved by his Faith , for indeed his Faith is but equivocal and dead , which as to his purpose is just none at all ; and therefore let him no more deceive himself . For ( that I may still use the words of S. Paul ) This is a faithful saying , and these things I will that thou affirm constantly , that they which have believed in God might be careful to maintain good works . For such , and such only , in the great scrutiny for Faith in the day of Doom , shall have their portion in the bosom of faithful Abraham . The PRAYER . I. O Eternal GOD , 〈◊〉 of all Truth and Holiness , in whom to believe is life eternal ; let thy Grace descend with a mighty power into my Soul , beating down every strong hold and vainer imagination , and bringing every proud thought and my confident and ignorant understanding into the obedience of Jesus : Take from me all disobdience and refractoriness of spirit , all ambition and private and baser interests ; remove from me all prejudice and weakness of perswasion , that I may wholly resign my Understanding to the perswasions of Christianity , acknowledging Thee to be the principle of Truth , and thy Word the measure of Knowledge , and thy Laws the rule of my life , and thy Promises the satisfaction of my hopes , and an union with thee to be the consummation of Charity in the fruition of Glory . Amen . II. HOly JESUS , make me to acknowledge thee to be my Lord and Master , and my self a Servant and Disciple of thy holy Discipline and Institution ; let me love to sit at thy feet , and suck in with my ears and heart the sweetness of thy holy Sermons . Let my Soul be shod with the preparation of the Gospel of Peace , with a peaceable and docile disposition . Give me great boldness in the publick Confession of thy Name and the Truth of thy Gospel , in despite of all hostilities and temptations . And grant I may always remember that thy Name is called upon me , and I may so behave my self , that I neither give scandal to others , nor cause disreputation to the honour of Religion ; but that thou mayest be glorified in me , and I by thy mercies after a strict observance of all the holy Laws of Christianity . Amen . III. O Holy and ever-Blessed SPIRIT , let thy gracious influences be the perpetual guide of my rational Faculties : Inspire me with Wisdom and Knowledge , spiritual Understanding and a holy Faith ; and sanctifie my Faith , that it may arise up to the confidence of Hope , and the adherencies of Charity , and be fruitful in a holy Conversation . Mortifie in me all peevishness and pride of spirit , all heretical dispositions , and whatsoever is contrary to sound Doctrine ; that when the eternal Son of God , the Author and Finisher of our Faith , shall come to make scrutiny and an inquest for Faith , I may receive the Promises laid up for them that believe in the Lord Jesus , and wait for his coming in holiness and purity : to whom with the Father and thee , O Blessed Spirit , be all honour and eternal adoration payed with all sanctity and joy and Eucharist now and for ever . Amen . SECT . XI . Of CHRIST's going to Jerusalem to the Passeover the first time after his Manifestation , and what followed till the expiration of the Office of John the Baptist. The Visitation of the Temple . Marke . 11. 15. And Iesus went into y e Temple & began to cast out them that sold & bought in y e Temple , and overthrew the tables of the money changers . 16. And would not suffer that any man should carry any vessel through the Temple . The Conference with Nicodemus . Iohn . 3. 9. Nicodemus answered & said unto him . How can these things be ? 10. Iesus answered and sayd unto him , Art thou a Master of Israel , and knowest not these things ? 1. IMmediately after this Miracle Jesus abode a few days in Capernaum , but because of the approach of the great Feast of Passeover he ascended to Jerusalem ; and the first publick act of record that he did was an act of holy Zeal and Religion in behalf of the honour of the Temple . For divers Merchants and Exchangers of money made the Temple to be the Market and the Bank , and brought Beasts thither to be sold for sacrifice against the great Paschal Solemnity . At the sight of which Jesus , being moved with zeal and indignation , made a whip of cords , and drave the Beasts out of the Temple , overthrew the accounting Tables , and commanded them that sold the Doves to take them from thence . For his anger was holy , and he would mingle no injury with it ; and therefore the Doves , which if let loose would be detrimental to the owners , he caused to be fairly removed ; and published the Religion of Holy places , establishing their Sacredness for ever by his first Gospel-Sermon that he made at Jerusalem . Take these things hence : Make not my Father's House a house of merchandise ; for it shall be called a house of Prayer to all Nations . And being required to give a sign of his Vocation , ( for this , being an action like the Religion of the Zelots among the Jews , if it was not attested by something extraordinary , might be abused into an excess of liberty ) he only foretold the Resurrection of his body after three days death , but he expressed it in the metaphor of the Temple : Destroy this Temple , and I will build it again in three days . He spake of the Temple of his Body , and they understood him of the Temple at Jerusalem ; and it was never rightly construed till it was accomplished . 2. At this publick Convention of the Jewish Nation Jesus did many Miracles , published himself to be the Messias , and perswaded many Disciples , amongst whom was Nicodemus , a Doctor of the Law , and a Ruler of the Nation : he came by night to Jesus , and affirmed himself to be convinced by the Miracles which he had seen ; for no man could do those miracles except God be with him . When Jesus perceived his understanding to be so far disposed , he began to instruct him in the great secret and mysteriousness of Regeneration , telling him that every production is of the same nature and condition with its parent ; from flesh comes flesh and corruption , from the Spirit comes spirit and life and immortality ; and nothing from a principle of nature could arrive to a supernatural end ; and therefore the only door to enter into the Kingdom of God was Water by the manuduction of the Spirit ; and by this Regeneration we are put into a new capacity , of living a spiritual life in order to a spiritual and supernatural end . 3. This was strange Philosophy to Nicodemus ; but Jesus bad him not to wonder : for this is not a work of humanity , but a fruit of God's Spirit , and an issue of Predestination . For the Spirit bloweth where it listeth , and is as the wind , certain and notorious in the effects , but secret in the principle and in the manner of production . And therefore this Doctrine was not to be estimated by any proportions to natural principles or experiments of sense , but to the secrets of a new Metaphysick , and abstracted , separate Speculations . Then Christ proceeds in his Sermon , telling him there are yet higher things for him to apprehend and believe ; for this , in respect of some other mysteriousness of his Gospel , was but as Earth in comparison of Heaven . Then he tells of his own descent from Heaven , foretells his Death and Ascension , and the blessing of Redemption , which he came to work for mankind ; he preaches of the Love of the Father , the Mission of the Son , the rewards of Faith , and the glories of Eternity ; he upbraids the unbelieving and impenitent , and declares the differences of a holy and a corrupt Conscience , the shame and fears of the one , the confidence and serenity of the other . And this is the summ of his Sermon to Nicodemus , which was the fullest of mystery and speculation and abstracted sences of any that he ever made , except that which he made immediately before his Passion ; all his other Sermons being more practical . 4. From Jerusalem Jesus goeth into the Country of Judaea , attended by divers Disciples , whose understandings were brought into subjection and obedience to Christ upon confidence of the divinity of his Miracles . There his Disciples did receive all comers , and baptized them , as John at the same time did , and by that Ceremony admitted them to the Discipline and Institution , according to the custom of the Doctors and great Prophets among the Jews , whose Baptizing their Scholars was the ceremony of their Admission . As soon as John heard it , he acquitted himself in publick by renewing his former testimony concerning Jesus , affirming him to be the Messias , and now the time was come that Christ must increase , and the Baptist suffer diminution ; for Christ came from above , was above all , and the summ of his Doctrine was that which he had heard and seen from the Father , whom God sent to that purpose , to whom God had set his seal , that he was true , who spake the words of God , whom the Father loved , to whō he gave the Spirit without measure , and into whose hands God had delivered all things ; this was he , whose testimony the world received not . And that they might know not only what person they sleighted , but how great Salvation also they neglected , he summs up all his Sermons and finishes his Mission with this saying , He that believeth on the Son hath everlasting life ; and he that believeth not on the Son shall not see life , but the wrath of God abideth on him . 5. For now that the Baptist had fulfilled his Office of bearing witness unto Jesus , God was pleased to give him his writ of ease , and bring him to his reward upon this occasion . John , who had so learned to despise the world and all its exteriour vanities and impertinent relations , did his duty justly , and so without respect of persons , that as he reproved the people for their prevarications , so he spared not Herod for his , but abstaining from all expresses of the spirit of scorn and asperity , mingling no discontents , interests nor mutinous intimations with his Sermons , he told Herod it was not lawful for him to have his * Brother's wife . For which Sermon he felt the furies and malice of a woman's spleen , was cast into prison , and about a year after was sacrificed to the scorn and pride of a lustful woman and her immodest daughter , being at the end of the second year of Christ's Preaching beheaded by Herod's command , who would not retract his promise , because of his honour , and a rash vow he made in the gayety of his Lust and complacencies of his riotous dancings . His head was brought up in a dish , and made a Festival-present to the young girl , ( who gave it to her mother : ) a Cruelty that was not known among the Barbarisms of the worst of people , to mingle banquetings with bloud and sights of death ; an insolency and inhumanity for which the 〈◊〉 Orators accused Q. Flaminius of Treason , because , to satisfie the wanton cruelty of Placentia , he caused a condemned slave to be killed at supper ; and which had no precedent but in the furies of Marius , who caused the head of the Consul Antonius to be brought up to him in his Feasts , which he handled with much pleasure and insolency . 6. But God's Judgments , which sleep not * long , found out Herod , and marked him for a Curse . For the Wise of Herod , who was the Daughter of Aretas a King of Arabia Petraea , being repudiated by paction with Herodias , provoked her Father to commence a War with Herod ; who prevailed against Herod in a great Battel , defeating his whole Army , and forcing him to an inglorious flight : which the Jews generally expounded to be a Judgment on him for the unworthy and barbarous execution and murther of John the Baptist ; God in his wisdom and severity making one sin to be the punishment of another , and neither of them both to pass without the signature of a Curse . And Nicephorus reports , that the dancing daughter of Herodias passing over a frozen lake , the ice brake , and she fell up to the neck in water , and her head was parted from her body , by the violence of the fragments shaked by the water and its own fall , and so perished ; God having fitted a Judgment to the Analogy and representment of her Sin. Herodias her self with her adulterous Paramour Herod were banished to Lions in France by decree of the Roman Senate , where they lived ingloriously and died miserably , so paying dearly for her triumphal scorn superadded to her crime of murther : for when she saw the Head of the Baptist , which her Daughter Salome had presented to her in a charger , she thrust the tongue through with a needle , as Fulvia had formerly done to Cicero . But her self paid the charges of her triumph . Ad SECT . XI . Considerations upon the first Journey of the Holy Jesus to Jerusalem , when he whipt the Merchants out of the Temple . 1. WHen the Feast came , and Jesus was ascended up to Jerusalem , the first place we find him in is the Temple , where not only was the Area and Court of Religion , but , by occasion of publick Conventions , the most opportune scene for transaction of his Commission and his Father's business . And those Christians who have been religious and affectionate even in the circumstances of Piety have taken this for precedent , and accounted it a good express of the regularity of their Devotion and order of Piety , at their first arrival to a City to pay their first visits to God , the next to his servant the President of Religious Rites ; first they went into the Church and worshipp'd , then to the Angel of the Church , to the Bishop , and begg'd his blessing : and having thus commenced with the auspiciousness of Religion , they had better hopes their just affairs would succeed prosperously , which after the rites of Christian Countries had thus been begun with Devotion and religious order . 2. When the Holy Jesus entred the Temple , and espied a Mart kept in the Holy Sept , a Fair upon Holy ground , he , who suffered no transportations of Anger in matters and accidents temporal , was born high with an ecstasie of Zeal , and , according to the custom of the Zelots of the Nation , took upon him the office of a private insliction of punishment in the cause of God , which ought to be dearer to every single person than their own interest and reputation . What the exterminating Angel did to 〈◊〉 , who came into the Temple upon design of Sacriledge , that the meekest Jesus did to them who came with acts of Profanation ; he whipt them forth : and as usually good Laws spring from ill Manners , and excellent Sermons are occasioned by mens 〈◊〉 ; now also our great Master upon this accident asserted the Sacredness of Holy places in the words of a Prophet , which now he made a Lesson Evangelical , My House shall be called a house of Prayer to all Nations . 3. The Beasts and Birds there sold were brought for Sacrifice , and the Banks of money were for the advantage of the people that came from far , that their returns might be safe and easie when they came to Jerusalem upon the employments of Religion . But they were not yet fit for the Temple ; they who brought them thither purposed their own gain , and meant to pass them through an unholy usage , before they could be made Anathemata , Vows to God : and when Religion is but the purpose at the second hand , it cannot hallow a Lay-design , and make it fit to become a Religious ministery , much less sanctifie an unlawful action . When Rachel stole her Father's gods , though possibly she might do it in zeal against her Father's Superstition , yet it was occasion of a sad accident to her self . For the Jews say that Rachel died in Child-birth of her second Son , because of that imprecation of Jacob , With whomsoever thou findest thy gods , let him not live . Saul pretended Sacrifice when he spared the fat cattel of Amalek ; and Micah was zealous when he made him an Ephod and a Teraphim , and meant to make himself an Image for Religion when he stole his mother's money : but these are colours of Religion , in which not only the world but our selves also are deceived by a latent purpose , which we are willing to cover with a remote design of Religion , lest it should appear unhandsome in its own dressing . Thus some believe a Covetousness allowable , it they greedily heap treasure with a purpose to build Hospitals or Colledges ; and sinister acts of acquiring Church-livings are not so soon condemned , if the design be to prefer an able person ; and actions of Revenge come near to Piety , if it be to the ruine of an 〈◊〉 man ; and indirect proceedings are made sacred , if they be for the good of the Holy Cause . This is profaning the Temple with Beasts brought for Sacrifices , and dishonours God by making himself accessary to his own dishonour , as far as lies in them ; for it disserves him with a pretence of Religion : and , but that our hearts are deceitful , we should easily perceive that the greatest business of the Letter is written in Postscript ; the great pretence is the least purpose ; and the latent Covetousness or Revenge , or the secular appendix , is the main engine to which the end of Religion is made but instrumental and pretended . But men , when they sell a Mule , use to speak of the Horse that begat him , not of the Ass that bore him . 4. The Holy Jesus made a whip of cords , to represent and to chastise the implications and enfoldings of sin and the cords of vanity . 1. There are some sins that of themselves are a whip of cords : those are the crying sins , that by their degree and malignity speak loud for vengeance ; or such as have great disreputation , and are accounted the basest issues of a caitive disposition ; or such which are unnatural and unusual ; or which by publick observation are marked with the signature of Divine Judgments . Such are Murther , Oppression of widows and orphans , detaining the Labourer's hire , Lusts against nature , Parricide , Treason , Betraying a just trust in great instances and base manners , Lying to a King , Perjury in a Priest : these carry Cain's mark upon them , or Judas's sting , or Manasses's sorrow , unless they be made impudent by the spirit of Obduration . 2. But there are some sins that bear shame upon them , and are used as correctives of pride and vanity , and if they do their cure , they are converted into instruments of good by the great power of the Divine grace ; but if the spirit of the man grows impudent and hardned against the shame , that which commonly follows is the worst string of the whip , a direct consignation to a reprobate spirit . 3. Other sins there are for the chastising of which Christ takes the whip into his own hand ; and there is much need ; when sins are the Customs of a Nation , and marked with no exteriour disadvantage , or have such circumstances of encouragement that they are unapt to disquiet a Conscience , or make our beds uneasie , till the pillows be softned with penitential showers . In both these cases the condition of a sinner is sad and miserable . For it is a fearful thing to fall into the hands of the living God ; his hand is heavy , and his sword is sharp , and pierces to the dividing the marrow and the bones : and he that considers the infinite distance between God and us must tremble , when he remembers that he is to feel the issues of that anger , which he is not certain whether or no it will destroy him infinitely and eternally . 4. But if the whip be given into our hands , that we become executioners of the Divine wrath , it is sometimes worse ; for we seldom strike our selves for emendation , but add sin to sin , till we perish miserably and inevitably . God scourges us often into Repentance ; but when a Sin is the whip of another sin , the rod is put into our hands , who like blind men strike with a rude and undiscerning hand , and , because we love the punishment , do it without intermission or choice , and have no end but ruine . 5. When the Holy Jesus had whipt the Merchants in the Temple , they took away all the instruments of their sin . For a Judgment is usually the commencement of Repentance : Love is the last of Graces , and 〈◊〉 at the beginning of a new life , but is reserved to the perfections and ripeness of a Christian. We begin in Pear ; The fear of the Lord is the beginning of Wisdom : 〈◊〉 hen he smote them , then they turned , and enquired early after God. And afterwards the impresses of Fear continue like a hedge of thorns about us , to restrain our dissolutions within the awfulness of the Divine Majesty , that it may preserve what was from the same principle begun . This principle of their emendation was from God , and therefore innocent and holy ; and the very purpose of Divine Threatnings is , that upon them , as upon one of the great hindges , the Piety of the greatest part of men should turn : and the effect was answerable ; but so are not the actions of all those who follow this precedent in the tract of the letter . For indeed there have been some reformations which have been so like this , that the greatest alteration which hath been made was , that they carried all things out of the Temple , the Money , and the Tables , and the Sacrifice ; and the Temple it self went at last . But these mens scourge is to follow after , and Christ , the Prince of the Catholick Church , will provide one of his own contexture , moresevere than the stripes which 〈◊〉 felt from the infliction of the exterminating Angel. But the Holy Spirit of God , by making provision against such a Reformation , hath prophetically declared the aptnesses which are in pretences of religious alterations to degenerate into sacrilegious desires : Thou that abhorrest Idols , dost thou commit sacriledge ? In this case there is no amendment , only one sin resigns to another , and the person still remains under its power and the same dominion . The PRAYER . OEternal Jesu , thou bright Image of thy Father's glories , whose light did shine to all the world , when thy heart was inflamed with zeal and love of God and of Religion , let a coal from thine Altar , fanned with the wings of the Holy Dove , kindle in my Soul such holy flames , that I may be zealous of thy honour and glory , forward in Religious duties , earnest in their pursuit , prudent in their managing , ingenuous in my purposes , making my Religion to serve no end but of thy glories , and the obtaining of thy promises : and so sanctific my Soul and my Body , that I may be a holy Temple , fit and prepared for the inhabitation of thy ever-blessed Spirit , whom grant that I may never grieve by admitting any impure thing to desecrate the place , and unhallow the Courts of his abode ; but give me a pure Soul in a chaste and healthful 〈◊〉 , a spirit full of holy simplicity , and designs of great ingenuity , and perfect Religion , that I may intend what thou commandest , and may with proper instruments 〈◊〉 what I so intend , and by thy aids may obtain the end of my labours , the rewards of obedience and holy living , even the society and inheritance of Jesus in the participation of the joys of thy Temple , where thou dwellest and reignest with the Father and the Holy Ghost , O Eternal Jesus . Amen . DISCOURSE VIII . Of the Religion of Holy Places . 1. THE Holy Jesus brought a Divine warrant for his Zeal . The selling Sacrifices , and the exchange of Money , and every Lay-employment did violence and dishonour to the Temple , which was hallowed to Ecclesiastical ministeries , and set apart for Offices of Religion , for the use of holy things ; for it was God's House : and so is every house by publick designation separate for Prayer or other uses of Religion , it is God's House . [ My house : ] God had a propriety in it , and had set his mark on it , even his own Name . And therefore it was in the Jews Idiome of speech called the Mountain of the Lord's House , and the House of the Lord by David frequently : God had put his Name into all places appointed for solemn Worship ; In all places where I record my Name , I will come unto thee , and bless thee . For God , who was never visible to mortal eye , was pleased to make himself presential by substitution of his Name ; that is , in certain places he hath appointed that his Name shall be called upon , and by promising and imparting such Blessings which he hath made consequent to the invocation of his Name , hath made such places to be a certain determination of some special manner of his Presence . For God's Name is not a distinct thing from himself , not an Idea , and it cannot be put into a place in literal signification ; the expression is to be resolved into some other sence : God's Name is that whereby he is known , by which he is invocated , that which is the most immediate publication of his Essence , nearer than which we cannot go unto him : and because God is essentially present in all places , when he makes himself present in one place more than another , it cannot be understood to any other purpose , but that in such places he gives special Blessings and Graces , or that in those places he appoints his Name , that is , himself , specially to be invocated . 2. So that when God puts his Name in any place by a special manner , it signifies that there himself is in that manner : But in separate and hallowed places God hath expressed that he puts his Name with a purpose it should be called upon ; therefore in plain signification it is thus , In Consecrate places God himself is present to be invok'd , that is , there he is most delighted to hear the Prayers we make unto him . For all the expressions of Scripture , of God's 〈◊〉 , the Tabernacle of God , God's Dwellings , putting his Name there , his Sanctuary , are resolved into that saying of God to Solomon , who prayed that he would hear the Prayers of necessitous people in that place : God granting the request expressed it thus ; I have sanctified the House which thou hast built : that is , the House which thou hast designed for my Worship , I have designed for your Blessing ; what you have dedicated , I have accepted ; what you have consecrated , I have hallowed ; I have taken it to the same purpose to which your desires and designation pretended it in your first purposes and expence . So that since the purpose of man in separating places of Worship is , that thither by order and with convenience and in communities of men God may be worshipped and prayed unto , God having declared that he accepts of such separate places to the same purposes , says , that there he will be called upon , that such places shall be places of advantage to our Devotions in respect of humane order and Divine acceptance and benediction . 3. Now these are therefore God's Houses , because they were given by men , and accepted by God , for the service of God and the offices of Religion . And this is not the effect or result of any distinct Covenant God hath made with man in any period of the world , but it is merely a favour of God , either hearing the Prayer of Dedication , or complying with humane order or necessities . For there is nothing in the Covenant of Moses's Law that by virtue of special stipulation makes the assignment of a house for the service of God to be proper to Moses's rite . Not only because God had memorials and determinations of this manner of his Presence before Moses's Law , as at 〈◊〉 , where Jacob laid the first stone of the Church , ( nothing but a Stone was God's memorial ) and the beginning and first rudiments of a Temple ; but also because after Moses's Law was given , as long as the Nation was ambulatory , so were their places and instruments of Religion : and although the Ark was not confined to a place till Solomon's time , yet God was pleased in this manner to confine himself to the Ark ; and in all places where-ever his Name was put , even in Synagogues and Oratories and Threshing-floors , when they were hallowed with an Altar and Religion , thither God came , that is , there he heard them pray , and answered and blessed accordingly , still in proportion to that degree of Religion which was put upon them . And those places , when they had once entertained Religion , grew separate and sacred for ever . For therefore David bought the Threshing-floor of Araunah , that it might never return to common use any more : for it had been no trouble or inconvenience to Araunah to have used his floor for one solemnity ; but he offered to give it , and David resolved to buy it , because it must of necessity be aliened from common uses , to which it could never return any more when once it had been the instrument of a religious solemnity : and yet this was no part of Moses's Law , that every place of a temporary Sacrifice should be holy for ever . David had no guide in this but right Reason and the Religion of all the world . For such things which were great instruments of publick ends , and thing ; of highest use , were also in all societies of men of greatest honour , and immured by reverence and the security of Laws . For honour and reputation is not a thing inherent in any creature , but depends upon the estimate of God or men , who either in diffusion or representation become fountains of a derivative honour . Thus some Men are hohourable ; that is , those who are fountains of Honour in civil account have commanded that they shall be honoured . And so Places and Things are made honourable , that as honourable Persons are to be distinguished from others by honourable usages and circumstances proper to them , so also should Places and Things ( upon special reason separate ) have an usage proper to them , when by a publick Instrument or Minister they are so separated . No common usage then ; something proper to tell what they are , and to what purposes they are designed , and to signifie their separation and extraordinariness . Such are the Person of the Prince , the Archives and Records of a Kingdom , the Walls and great Defences of the Imperial City , the Eagles and Ensigns of war amongst the 〈◊〉 , and above all things , though not above all persons , the Temples and Altars , and all the instruments of Religion . And there is much reason in it . For thus a servant of a King , though his employment be naturally mean , yet is more honourable , because he relates to the most excellent person : and therefore much more those things which relate to God. And though this be the reason why it should be so ; yet for this and other reasons they that have power , that is , they who are acknowledged to be the fountains and the chanels of Honour , I mean the Supreme power , and publick fame have made it actually to be so . For whatsoever all wise men , and all good men , and all publick societies , and all supreme Authority hath commanded to be honoured or rever'd , that is honourable and reverend ; and this Honour and Reverence is to be expressed according to the Customs of the Nation , and instruments of honour proper to the nature of the thing or person respectively . Whatsoever is 〈◊〉 so is so ; because Honour and Noble separations are relative actions and terms , creatures and productions of Fame , and the voice of Princes , and the sense of people : and they who will not honour those things or those persons which are thus decreed to be honourable , have no communications with the civilities of humanity , or the guises of wise Nations ; they do not give honour to whom honour belongs . Now that which in civil account we call [ honourable , ] the same in religious account we call [ sacred : ] for by both these words we mean things or persons made separate and retired from common opinion and vulgar usages by reason of some excellency really inherent in them , ( such as are excellent men ; ) or for their relation to excellent persons , or great ends , publick or * religious , ( and so servants of Princes , and Ministers of Religion , and its Instruments and Utensils , are made honourable or sacred : ) and the expressions of their honour are all those actions and usages which are contrary to despite , and above the usage of vulgar Things or Places . ( (a) Whatsoever is sacred , that is honourable for its religious relation ; and whatsoever is honourable , that also is sacred ( that is , separate from the vulgar usages and account ) for its civil excellency or relation . The result is this , That when publick Authority , or the consent ( (b) of a Nation hath made any Place sacred for the uses of Religion , we must esteem it sacred , just as we esteem Persons honourable who are so honoured . And thus are Judges and the very places of Judicature , the King's Presence-chamber , the Chair of State , the Senate-house , the royal Ensigns of a Prince , whose Gold and Purple in its natural capacity hath in it no more dignity than the Money of the bank , or the Cloth of the Mart ; but it hath much more for its signification and relative use . And it is certain , these things whose excellency depends upon their relation must receive the degree of their Honour in that proportion they have to their term and foundation : and therefore what belongs to God ( as holy Places of Religion ) must rise highest in this account ; I mean higher than any other places . And this is besides the honour which God hath put upon them by his presence & his title to them , w ch in all Religions he hath signified to us . 4. Indeed among the Jews , as God had confined his Church and the rites of Religion to be used only in communion and participation with the Nation , so also he had limited his Presence , and was more sparing of it than in the time of the Gospel his Son declared he would be . It was said of old , that at Jerusalem men ought to worship , that is , by a solemn , publick and great address in the capital expresses of Religion , in the distinguishing rites of Liturgy ; for else it had been no new thing . For in ordinary Prayers God was then , and long before , pleased to hear Jeremy in the dungeon , Manasses in prison , Daniel in the Lion's den , Jonas in the belly of the deep , and in the offices yet more solemn in the Proseuchae , in the houses of prayer which the Jews had , not only in their dispersion , but even in Palestine , for their diurnal and nocturnal offices . But when the Holy Jesus had broken down the partition-wall , then the most solemn Offices of Religion were as unlimited as their private Devotions were before ; for where-ever a Temple should be built , thither God would come , if he were worshipped spirituallly and in truth , that is , according to the rites of Christ , ( who is Grace and Truth ) and the dictate of the Spirit , and analogy of the Gospel . All places were now alike to build Churches in , or Memorials for God , God's houses . And that our Blessed Saviour discourses of places of publick Worship to the woman of Samaria is notorious , because the whole question was concerning the great addresses of Moses's rites , whether at Jerusalem or Mount Gerizim , which were the places of the right and the 〈◊〉 Temple , the 〈◊〉 of the whole Religion : and in antithesis Jesus said , Nor here nor there shall be the solemnities of address to God , but in all places you may build a Temple , and God will dwell in it . 5. And this hath descended from the first beginnings of Religion down to the consummation of it in the perfections of the Gospel . For the Apostles of our Lord carried the Offices of the Gospel into the Temple of Jerusalem , there they preached and prayed , and payed Vows , but never , that we read of , offered Sacrifice : which 〈◊〉 , that the Offices purely Evangelical were proper to be done in any of God's proper places , and that thither they went not in compliance with Moses's Rites , but merely for Gospel-duties , or for such Offices which were common to Moses and Christ , such as were Prayers and Vows . While the Temple was yet standing they had peculiar places for the Assemblies of the faithful , where either by accident , or observation , or Religion , or choice , they met regularly . And I instance in the house of John surnamed Mark , which , as Alexander reports in the life of S. Barnabas , was consecrated by many actions of Religion , by our Blessed Saviour's eating the 〈◊〉 , his Institution of the holy Eucharist , his Farewell-Sermon ; and the Apostles met there in the Octaves of Easter , whither Christ came again , and hallowed it with his presence ; and there , to make up the relative Sanctification complete , the Holy Ghost descended upon their heads in the 〈◊〉 of 〈◊〉 : and this was erected into a fair 〈◊〉 , and is mentioned as a famous Church by S. Jerome and V. Bede ; in which , as 〈◊〉 adds , S. Peter preached that 〈◊〉 which was miraculoasly prosperous in the Conversion of three thousand ; there S. James Brother of our Lord was 〈◊〉 first Bishop of Jerusalem , S. Stephen and the other six were there ordained Deacons ; there the Apostles kept their first Council , and 〈◊〉 their Creed : by these actions and their frequent conventions shewing the same reason , order and prudence of Religion in 〈◊〉 of special places of Divine service , which were ever observed by all the Nations , and Religions , and wise men of the world . And it were a strange imagination to 〈◊〉 that in Christian Religion there is any principle contrary to that wisdom or God and all the world , which for order , for necessity , for convenience , for the solemnity of Worship , hath set apart Places for God and for Religion . Private Prayer had always an unlimited residence and relation , even under Moses's Law ; but the publick solemn Prayer of 〈◊〉 in the Law of Moses was restrained to one Temple : In the Law of Nature it was not confined to one , but yet determined to publick and solemn places ; and when the Holy Jesus disparked the inclosures of Moses , we all returned to the permissions and liberty of the Natural Law , in which although the publick and solemn Prayers were confined to a Temple , yet the Temple was not consined to a place ; but they might be any-where , so they were at all ; instruments of order , conveniences of assembling , residences of Religion : and God , who always loved order , and was apt to hear all holy and prudent Prayers , ( and therefore also the Prayers of Consecration ) hath often declared that he loves such Places , that he will dwell in them ; not that they are advantages to him , but that he is pleased to make them so to us . And therefore all Nations of the world built publick Houses for Religion ; and since all Ages of the Church * did so too , it had need be a strong and a convincing argument that must shew they were deceived . And if any man list to be 〈◊〉 , he must be answered with S. Paul's reproof , We have no such custom , nor the Churches of God. 6. Thus S. Paul reproved the Corinthians for despising the Church of God by such uses , which were therefore unsit for God's , because they were proper for their own , that is , for common houses . And although they were at first and in the descending Ages so afflicted by the tyranny of enemies , that they could not build many Churches ; yet some they did , and the Churches themselves suffered part of the persecution . For so 〈◊〉 reports , that when under Severus and Gordianus , 〈◊〉 and Galienus , the Christian affairs were in a tolerable condition , they built Churches in great number and expence . But when the Persecution waxed hot under Diocletian , down went the Churches , upon a design to extinguish or disadvantage the Religion . Maximinus gave leave to re-build them . Upon which Rescript ( saith the story ) the Christians were overjoyed , and raised them up to an incredible height and * incomparable beauty . This was Christian Religion then , and so it hath continued-ever since , and , unless we should have new reason and new revelation , it must continue so till our Churches are exchanged for Thrones , and our Chappels for seats placed before the Lamb in the eternal Temple of celestial Jerusalem . 7. And to this purpose it is observed , that the Holy Jesus first ejected the Beasts of Sacrifice out of the Temple , and then proclaimed the Place holy , and the scene of representing Prayers , which in type intimates the same thing which is involved in the expression of the next words , My House shall be called the House of Prayer to all Nations ; now and for ever , to the Jews and to the Gentiles , in all circumstances and variety of Time and Nation , God's Houses are holy in order to holy uses ; the time as unlimited as the * Nations were indefinite and universal . Which is the more observable , because it was of the outward Courts , not whither Moses's Rites alone were admitted , but the natural Devotion of Jews and Gentile-Proselytes , that Christ affirmed it to be holy , to be the House of God , and the place of Prayer . So that the Religion of publick places of Prayer is not a Rite of Levi , but a natural and prudent circumstance and advantage of Religion in which all wise men agree , who therefore must have some common principle with influence upon all the World which must be the univocal cause of the consent of all men : which common principle must either be a dictate of natural or prime Reason , or else some Tradition from the first Parents of mankind ; which because it had order in it , beauty , Religion , and confirmation from Heaven , and no reason to contest against it , it hath surprised the understanding and practices of all Nations . And indeed we find that even in Paradise God had that which is analogical to a Church , a distinct place where he manifested himself present in proper manner : For Adam and Eve , when they had sinned , hid themselves from the Presence of the Lord ; and this was the word in all descent of the Church , for the being of God in holy places , the Presence of the Lord was there . And probably when Adam from this intimation , or a greater direction , had taught Cain and Abel to offer sacrifice to God in a certain place , where they were observed of each in their several Offerings , it became one of the rules of Religion which was derived to their posterity by tradition , the only way they had to communicate the dictates of Divine commandment . 8. There is no more necessary to be added in behalf of Holy Places , and to assert them into the family and relatives of Religion ; our estimate and deportment towards them is matter of practice , and therefore of proper consideration . To which purpose I consider , that Holy Places being the residence of God's Name upon earth , there where he hath put it , that by fiction of Law it may be the * sanctuary and the last resort in all calamities and need , God hath sent his Agents to possess them in person for him . Churches and Oratories are regions and courts of Angels , and they are there not only to minister to the Saints , but also they possess them in the right of God. There they are : so the greatest and Prince of Spirits tells us , the Holy Ghost ; I saw the Lord sitting upon his throne , and his train filled the Temple ; Above it stood the Seraphim ; that was God's train , and therefore holy David knew that his addresses to God were in the presence of Angels : I will praise thee with my whole heart , before the gods will i sing praise unto thee : * before the Angels , so it is in the Septuagint And that we might know where or how the Kingly worshipper would pay this adoration , he adds , I will worship towards thy holy 〈◊〉 . And this was so known by him , that it became expressive of God's manner of presence in Heaven : The Chariots of God are twenty thousand , even thousands of Angels , and the Lord is among them as in Sinai , in the holy place ; God in the midst of Angels , and the Angels in the midst of the 〈◊〉 place ; and God in Heaven in the midst of that holy circle , as 〈◊〉 as he is amongst Angels in the recesses of his Sanctuary . Were the rudiments of the Law worthy of an attendance of Angels ? and are the memorials of the Gospel destitute of so brave a retinue ? Did the beatisied Spirits wait upon the Types ? and do 〈◊〉 decline the office at the ministration of the Substance ? Is the nature of Man made worse since the Incarnation of the Son of God ? and have the Angels purchased an exemption from their ministery since Christ became our brother ? We have little reason to think so : And therefore S. Paul still makes use of the argument to press women to modesty and humility in Churches , because of the Angels . And upon the same stock S. Chrysostome chides the people of his Diocese for walking , and laughing , and prating in Churches : The Church is not a shop of manufactures or merchandise , but the place of Angels and of Archangels , the Court of God , and the image or representment of Heaven it self . 9. For if we consider that Christianity is something more than ordinary , that there are Mysteries in our Religion and in none else , that God's Angels are ministring spirits for 〈◊〉 good , and especially about the conveyances of our Prayers ; either we must think very low of Christianity , or that greater things are in it than the presence of Angels in our Churches : and yet if there were no more , we should do well to behave our selves there with the thoughts and apprehensions of Heaven about us ; always remembring , that our business there is an errand of Religion , and God is the object of our Worshippings ; and therefore although by our weakness we are fixt in the lowness of men , yet because God's infinity is our object , it were very happy if our actions did bear some few degrees of a proportionable and commensurate address . 10. Now that the Angels are there in the right of God , and are a manner and an exhibition of the Divine Presence , is therefore certain , because when-ever it is said in the Old Testament that God appeared , it was by an Angel ; and the Law it self , in the midst of all the glorious terrors of its manisestation , was ordained by Angels , and a word spoken by Angels ; and yet God is said to have descended upon the Mount : and in the greatest glory that ever shall be revealed till the consummation of all things , the instrument of the Divine splendour is the apparition of Angels ; for when the Holy Jesus shall come in the glory of his Father , it is added by way of explication , that is , with an 〈◊〉 of Angels . 11. The result is those words of God to his people , Reverence my 〈◊〉 . For what God loves in an especial manner , it is most fit we should esteem accordingly . God loves the gates of Sion more than all the 〈◊〉 of Jacob. The least turf of hallowed glebe is with God himself of more value than all the Champain of common possession ; it is better in all sences : The Temple is better than gold , said our Blessed Saviour ; and therefore it were well we should do that which is expressed in the command of giving reverence to it , for we are too apt to pay undue devotions to gold . Which precept the holiest of that Nation expressed by worshipping towards the Sanctuary , by * pulling off their shoes when they went into it , by making it the determination of their Religious addresses , by falling down low upon the earth in their accesses , by opening their windows towards it in their private Devotions , by calling it the glory of their Nation ; as is certain in the instances of David , Daniel , and the wife of Phinehas . I shall not need to say , that the devouter Christians in the first Ages did worship God with solemnities of address when-ever they entred into their Oratories . It was a civility Jesus commanded his Disciples to use to common houses , When ye enter into a house , salute it : I suppose he means the dwellers in it . And it is certain , what-ever those devouter people did in their religious approaches , they designed it to God , who was the Major-domo , the Master of those Assemblies : and thus did the convinced Christian in S. Paul's discourse , when he came into the Church where they were prophesying in a known language ; The secrets of his heart are made manifest , and so falling down on his face he will worship God. 12. It was no unhandsome expression of reverencing God's Sanctuary , that pious people ever used in bestowing costly and 〈◊〉 Ornaments upon it : for so all the Christians did ; as soon as themselves came from contempt and scorn , they raised Christian Oratories to an equal portion of their honour ; and by this way they thought they did honour to God , who was the Numen of the place . Not that a rich house or costly Offertory is better in respect of God , for to him all is alike , save that in equal abilities our Devotion is distinguished by them ; and be the Offering never so contemptible , it is a rich Devotion that gives the best we have : because although if all the wealth of the Levant were united into a Present , it were short of God's infinity ; yet such an Offertory , or any best we have , makes demonstration , that if we had an Offering infinitely better , we should give it , to express our love and our belief of God's infinite merit and perfection . And therefore let not the widow's two mites become a Precedent to the instance and value of our Donation ; and because she , who gave no more , was accepted , think that two farthings is as fit to be cast into the Corban as two thousand pound . For the reason why our Blessed Saviour commended the Widow's oblation was for the greatness of it , not the smallness ; she gave all she had , even all her living , therefore she was accepted . And indeed since God gives to us more than enough , beyond our necessities , much for our conveniency , much for ease , much for repute , much for publick compliances , for variety , for content , for pleasure , for ornament ; we should deal unworthily with God Almighty , if we limit and restrain our returns to him , by confining them within the narrow bounds of mere necessity . Certainly beggerly services and cheapness is not more pleasing to God than a rich and magnificent address . To the best of Essences the best of Presents is most proportionable : and although the service of the Soul and Spirit is most delectable and esteemed by God ; yet because our Souls are served by things perishing and material , and we are of that constitution , that by the Body we serve the Spirit , and by both we serve God , as the Spirit is chiefly to be offered to God , because it is better than the Body , so the richest Oblation is the best in an equal power and the same person , because it is the best of things material : and although it hath not the excellency of the Spirit , it hath an excellency that a cheap Oblation hath not ; and besides the advantage of the natural value , it can no otherwise be spoiled than a meaner Offering may , it is always capable of the same commendation from the Piety of the presenter's spirit , and may be as much purified and made holy as the cheaper or the more contemptible . God hath no-where expressed that he accepts of a cheaper Offering , but when we are not able to give him better . When the people brought Offerings more than enough for the Tabernacle , Moses restrained their forwardness , by saying it was enough , but yet commended the disposition highly , and wished it might be perpetual : But God chid the people when they let his House lie waste without reparation of its decaying beauty ; and therefore sent famines upon the Land and a curse into their estate because they would not by giving a portion to Religion sanctifie and secure all the rest . For the way for a man to be a saver by his Religion is to deposite one part of his estate in the Temple , and one in the hands of the Poor ; for these are God's treasury and stewards respectively : and this is laying up treasures in Heaven ; and besides that it will procure blessing to other parts , it will help to save our Souls ; and that 's good husbandry , that 's worth the saving . 13. For I consider that those riches and beauties in Churches and Religious solemnities , which add nothing to God , add much Devotion to us , and much honour and efficacy to Devotion . For since impression is made upon the Soul by the intervening of corporal things , our Religion and Devotion of the Soul receives the addition of many degrees by such instruments . Insomuch that we see persons of the greatest fancy , and such who are most pleased with outward fairnesses , are most Religious . Great Understandings make Religion lasting and reasonable ; but great Fancies make it more scrupulous , strict , operative , and effectual . And therefore it is strange , that we shall bestow such great expences to make our own houses convenient and delectable , that we may entertain our selves with complacency and appetite ; and yet think that Religion is not worth the ornament , nor our fancies fit to be carried into the choice and prosecution of religious actions with sweetness , entertainments , and fair propositions . If we say that God is not the better for a rich House or a costly service : we may also remember that neither are we the better for rich Cloaths ; and the Sheep will keep us as modest , as warm , and as clean as the Silk-worm ; and a Gold chain or a carkenet of Pearl does no more contribute to our happiness than it does to the service of Religion . For if we reply , that they help to the esteem and reputation of our Persons , and the distinction of them from the vulgar , from the servants of the lot of Issachar , and add reverence and veneration to us : how great a shame is it , if we study by great expences to get reputation and accidental advantages to our selves , and not by the same means to purchase reverence and esteem to Religion , since we see that Religion amongst persons of ordinary understandings receives as much external and accidental advantages by the accession of exteriour ornaments and accommodation , as we our selves can by rich cloaths and garments of wealth , ceremony and distinction ? And as in Princes Courts the reverence to Princes is quickened and encreased by an outward state and glory ; so also it is in the service of God : although the Understandings of men are no more satisfied by a pompous magnificence than by a cheap plainness ; yet the Eye is , and the Fancy , and the Affections , and the Senses ; that is , many of our Faculties are more pleased with Religion , when Religion by such instruments and conveyances pleases them . And it was noted by Sozomen concerning Valens the Arrian Emperor , that when he came to Caesarea in Cappadocia he praised S. Basil their Bishop , and upon more easie terms revoked his Banishment , * because he was a grave person , and did his holy Offices with reverent and decent addresses , and kept his Church-assemblies with much ornament and solemnity . 14. But when I consider that saying of S. Gregory , that the Church is Heaven within the Tabernacle , Heaven dwelling among the sons of men , and remember that God hath studded all the Firmament and paved it with stars , because he loves to have his House beauteous , and highly representative of his glory ; I see no reason we should not do as Apollinaris says God does , In earth do the works of Heaven . For he is the God of beauties and perfections , and every excellency in the Creature is a portion of influence from the Divinity , and therefore is the best instrument of conveying honour to him who made them for no other end but for his own honour , as the last resort of all other ends for which they were created . 15. But the best manner to reverence the Sanctuary is by the continuation of such actions which gave it the first title of Holiness . Holiness becometh thine House for ever , said David : Sancta sanc̄tis , Holy persons and holy rites in holy places ; that as it had the first relation of Sanctity by the consecration of a holy and reverend Minister and President of Religion , so it may be perpetuated in holy Offices , and receive the daily consecration by the assistance of sanctified and religious persons . Foris canes , dogs and criminal persons are unfit for Churches ; the best ornament and beauty of a Church is a holy Priest and a sanctified people . * For since Angels dwell in Churches , and God hath made his Name to dwell there too ; if there also be a holy people , that there be Saints as well as Angels , it is a holy fellowship and a blessed communion : But to see a Devil there , would scare the most confident and bold fancy , and disturb the good meeting ; and such is every wicked and graceless person : Have I not chosen twelve of you , and one of you is a Devil ? An evil Soul is an evil spirit , and such are no good ornaments for Temples : and it is a shame that a goodly Christian Church should be like an Egyptian Temple ; without , goodly buildings , within , a Dog or a Cat for the Deity they adore : It is worse , if in our addresses to Holy Places and Offices we bear our Lusts under our garments . For Dogs and Cats are of God's making , but our Lusts are not , but are God's enemies ; and therefore , besides the Unholiness , it is an affront to God to bring them along , and it defiles the place in a great degree . 16. For there is a defiling of a Temple by insinuation of impurities , and another by direct and positive profanation , and a third by express Sacriledge : This defiles a Temple to the ground . Every small sin is an unwelcome guest , and is a spot in those Feasts of Charity which entertain us often in God's Houses : but there are some ( and all great crimes are such ) which desecrate the place , unhallow the ground , as to our particulars , stop the ascent of our Prayers , obstruct the current of God's blessing , turn Religion into bitterness , and Devotion into gall ; such as are marked in Scripture with a distinguishing character , as enemies to the peculiar dispositions of Religion : And such are Unchastity , which defiles the Temples of our Bodies ; Covetousness , which sets up an Idol in stead of God ; and Unmercifulness , which is a direct enemy to the Mercies of God , and the fair return of our Prayers . He that shews not the mercies of Alms , of Forgiveness and Comfort , is forbid to hope for comfort , relief or forgiveness from the hands of God. * A pure Mind is the best manner of worship , and the impurity of a crime is the greatest contradiction to the honour and religion of Holy Places . And therefore let us imitate the Precedent of the most religious of Kings , ( a ) I will wash my hands in innocency , O Lord , and so will I go to thine Altar ; always remembring those decretory and final words of ( b ) S. Paul , He that defiles a Temple , him will God destroy . The PRAYER . O Eternal God , who dwellest not in Temples made with hands , the Heaven of Heavens is not able to contain thee , and yet thou art pleased to manifest thy presence amongst the sons of men by special issues of thy favour and benediction ; make my Body and Soul to be a Temple pure and holy , apt for the entertainments of the Holy Jesus , and for the habitation of the Holy Spirit . Lord , be pleased with thy rod of paternal discipline to cast out all impure Lusts , all worldly affections , all covetous desires from this thy Temple , that it may be a place of Prayer and Meditation , of holy appetites and chaste thoughts , of pure intentions and zealous desires of pleasing thee ; that I may become also a Sacrifice as well as a Temple , eaten up with the zeal of thy glory , and consumed with the fire of love ; that not one thought may be entertained by me but such as may be like perfume breathing from the Altar of Incense , and not a word may pass from me but may have the accent of Heaven upon it , and sound pleasantly in thy ears . O dearest God , fill every Faculty of my Soul with impresses , dispositions , capacities and aptnesses of Religion ; and do thou hallow my Soul , that I may be possest with zeal and religious affections , loving thee above all things in the world , worshipping thee with the humblest adorations and frequent addresses , continually feeding upon the apprehensions of thy divine sweetness , and consideration of thy infinite excellencies , and observations of thy righteous Commandments , and the feast of a holy Conscience , as an antepast of Eternity , and consignation to the joys of Heaven , through Jesus Christ our Lord. Amen . SECT . XII . Of JESVS's departure into Galilee ; his manner of Life , Miracles , and Preaching ; his calling of Disciples ; and what happened until the Second Passeover . Jesus and the Woman of Samaria Joh. 4. 5 , 6. 7. He cometh to a City of Samaria called Sychar : now Iacob's well was there . There cometh a woman of Samaria to draw water . Iesus saith etc. For his disciples were gone into the city to buy meat V. 27. His disciples came & marvelled y t he talked with the woman , yet no man said , what seekest thou ? or , why talkest thou with her ? The Samaritans coming to Jesus V. 28. The woman left her water pot & went her way into the city , & saith to the men , Come see a man which told me all things that ever I did : is not this the Christ ? Then they went out of the city , & came unto him . V. 39. Many of the Samaritans beleived on him , for the saying of the woman ; & when they were come to him , many more believed because of his own word . 1. WHen Jesus understood that John was cast into prison , and that the Pharisees were envious at him for the great multitudes of people that resorted to his Baptism , which he ministred not in his own person , but by the deputation of his Disciples , they finishing the ministration which himself began , ( who , as Euodins Bishop of Antioch reports , baptized the Blessed Virgin his Mother ther and Peter only , and Peter baptized Andrew , James and John , and they others ) he left Judaea , and came into Galilee ; and in his passage he must touch Sychar a City of Samaria , where in the heat of the day and the weariness of his journey he sate himself down upon the margent of Jacob's Well ; whither , when his Disciples were gone to buy meat , a Samaritan woman cometh to draw water , of whom Jesus asked some to cool his thirst , and refresh his weariness . 2. Little knew the woman the excellency of the person that asked so small a charity ; neither had she been taught , that a cup of cold water given to a Disciple should be rewarded , and much rather such a present to the Lord himself . But she prosecuted * the spite of her Nation , and the interest and quarrel of the Schism ; and in stead of washing Jesus's feet , and giving him drink , demanded , why he being a Jew should ask water of a Samaritan : for the Jews have no intercourse with the Samaritans . 3. The ground of the quarrel was this . In the sixth year of Hezekiah Salmanasar King of Assyria sacked Samaria , transported the Israelites to Assyria , and planted an Assyrian Colony in the Town and Country , who by Divine vengeance were destroyed by Lions , which no power of man could restrain or lessen . The King thought the cause was , their not serving the God of Israel according to the Rites of Moses ; and therefore sent a Jewish captive Priest to instruct the remanent inhabitants in the Jewish Religion ; who so learned and practised it , that they still retained the Superstition of the Gentile rites ; till Manasses , the Brother of Jaddi the high Priest at Jerusalem , married the daughter of Sanballat , who was the Governour under King Darius . Manasses being reproved for marrying a stranger , the daughter of an uncircumcised Gentile , and admonished to dismiss her , flies to Samaria , perswades his Father-in-law to build a Temple in Mount Gerizim , introduces the Rites of daily Sacrifice , and makes himself high Priest , and began to pretend to be the true successor of Aaron , and commences a Schism in the time of Alexander the Great . From whence the Question of Religion grew so high , that it begat disassections , anger , animosities , quarrels , bloudshed and murthers , not only in Palestine , but where ever a Jew and Samaritan had the ill fortune to meet : Such being the nature of men , that they think it the greatest injury in the world when other men are not of their minds ; and that they please God most when they are most furiously zealous ; and no zeal better to be expressed than by hating all those whom they are pleased to think God hates . This Schism was prosecuted with the greatest spite that ever any was , because both the people were much given to Superstition ; and this was helped forward by the constitution of their Religion , consisting much in externals and Ceremonials , and which they cared not much to hallow and make moral by the intertexture of spiritual senses and Charity . And therefore the Jews called the Samaritans accursed ; the Samaritans at the Paschal solemnity would at midnight , when the Jews Temple was open , scatter dead mens bones to profane and desecrate the place ; and both would fight , and eternally dispute the Question : sometimes referring it to Arbitrators , and then the conquered party would decline the Arbitration after sentence ; which they did at Alexandria before Ptolemaeus Philometor , when Andronicus had by a rare and exquisite Oration procured sentence against Theodosius and Sabbaeus , the Samaritan Advocates : The sentence was given for Jerusalem , and the Schism increased , and lasted till the time of our Saviour's conference with this woman . 4. And it was so implanted and woven in with every understanding , that when the woman perceived Jesus to be a Prophet , she undertook this Question with him : Our Fathers worshipped in this mountain ; and ye say that Jerusalem is the place where men ought to worship . Jesus knew the Schism was great enough already , and was not willing to make the rent wider : and though he gave testimony to the truth by saying , Salvation is of the Jews ; and we know what we worship , ye do not ; yet because the subject of this Question was shortly to be taken away , Jesus takes occasion to preach the Gospel , to hasten an expedient , and by way of anticipation to reconcile the disagreeing interests , and settle a revelation to be verified for ever . Neither here nor there by way of confinement , not in one Countrey more than another , but where-ever any man shall call upon God in spirit and truth , there he shall be heard . 5. But all this while the Holy Jesus was athirst , and therefore hastens at least to discourse of water , though as yet he got none . He tells her of living water , of eternal satisfactions , of never thirsting again , of her own personal condition , of matrimonial relation , and professes himself to be the Messias : And then was interrupted by the coming of his Disciples , who wondred to see him alone talking with a woman , besides his custom and usual reservation . But the Woman full of joy and wonder left her water-pot , and ran to the City , to publish the Messias : and immediately all the City came out to see , and many believed on him upon the testimony of the Woman , and more when they heard his own discourses . They invited him to the Town , and received him with hospitable civilities for two days , after which he departed to his own Galilee . 6. Jesus therefore came into the Countrey , where he was received with respect and fair entertainment , because of the Miracles which the Galileans saw done by him at the Feast ; and being at Cana , where he wrought the first Miracle , a Noble personage , a little King say some , a Palatine says S. Hierome , a Kingly person certainly , came to Jesus with much reverence , and desire that he would be pleased to come to his house , and cure his Son now ready to die ; which he seconds with much importunity , fearing left his Son be dead before he get thither . Jesus , who did not do his Miracles by natural operations , cured the child at distance , and dismissed the Prince , telling him his Son lived ; which by narration of his servants he found to be true , and that he recovered at the same time when Jesus spake these'salutary and healing words . Upon which accident he and all his house became Disciples . 7. And now Jesus left Nazareth , and came to Capernaum , a maritime Town , and of great resort , chusing that for his scene of Preaching , and his place of dwelling . For now the time was fulfilled , the office of the Baptist was expired , and the Kingdom of God was at hand . He therefore preached the summ of the Gospel , Faith and Repentance , Repent ye , and believe the Gospel . And what that Gospel was , the summ and series of all his Sermons afterwards did declare . 8. The work was now grown high and pregnant , and Jesus saw it convenient to chuse Disciples to his ministery and service in the work of Preaching , and to be witnesses of all that he should say , do or teach , for ends which were afterwards made publick and excellent . Jesus therefore , as he walked by the Sea of Galilee , called Simon and Andrew , who knew him before by the preaching of John , and now left all , their ship and their net , and followed him . And when he was gone a little farther , he calls the two sons of Zebedee , James and John ; and they went after him . And with this family he goes up and down the whole Galilee , preaching the Gospel of the Kingdom , healing all manner of diseases , curing Demoniacks , cleansing Lepers , and giving strength to Paralyticks and lame people . 9. But when the people pressed on him to hear the word of God ; he stood by the Lake of Genesareth , and presently entring into Simon 's ship , commanded him to lanch into the deep , and from thence he taught the people , and there wrought a Miracle ; for , being Lord of the Creatures , he commanded the fishes of the sea , and they obeyed . For when Simon , who had fished all night in vain , let down his net at the command of Jesus , he inclosed so great a multitude of fishes , that the Net brake , and the fishermen were amazed and fearful at so prodigious a draught . But beyond the Miracle it was intended , that a representation should be made of the plenitude of the Catholick Church , and multitudes of Believers who should be taken by Simon and the rest of the Disciples , whom by that Miracle he consign'd to become fishers of men ; who by their artifices of prudence and holy Doctrine might gain Souls to God , that when the Net should be drawn to shore , and separation made by the Angels , they and their Disciples might be differenced from the reprobate portion . 10. But the light of the Sun uses not to be confined to a Province or a Kingdom ; so great a Prophet , and so divine a Physician , and so great Miracles created a same loud as thunder , but not so full of sadness and presage . Immediately the fame of Jesus went into all Syria , and there came to him multitudes from Galilee , Decapolis , Jerusalem and Judaea . And all that had any sick with divers deseases brought them to him ; and he laid his hands on every one of them , and healed them . And when he cured the Lunaticks and persons possessed with evil spirits , the Devils cried out and confessed him to be CHRIST the Son of God ; but he suffered them not , chusing rather to work Faith in the perswasions of his Disciples by moral arguments and the placid demonstrations of the Spirit , that there might in Faith be an excellency in proportion to the choice , and that it might not be made violent by the conviction and forced testimonies of accursed and unwilling spirits . 11. But when Jesus saw his assembly was grown full , and his audience numerous , he went up into a mountain , and when his Disciples came unto him , he made that admirable Sermon , called the Sermon upon the Mount ; which is a Divine repository of such excellent Truths and mysterious Dictates of secret Theology , that contains a Breviary of all those Precepts which integrate the Morality of Christian Religion ; pressing the Moral Precepts given by Moses , and enlarging their obligation by a stricter sence and more severe exposition , that their righteousness might exceed the righteousness of the Scribes and Pharisees ; preaches Perfection , and the doctrines of Meekness , Poverty of spirit , Christian mourning , desire of holy things , Mercy and Purity , Peace and toleration of injuries ; affixing a special promise of blessing to be the guerdon and inheritance of those Graces and spiritual excellencies . He explicates some parts of the Decalogue , and adds appendices and precepts of his own . He teaches his Disciples to Pray , how to Fast , how to give Alms , contempt of the world , not to judge others , forgiving injuries , an indifferency and incuriousness of temporal provisions , and a seeking of the Kingdom of God and its appendent righteousness . 12. When Jesus had finished his Sermon , and descended from the mountain , a poor leprous person came and worshipped , and begged to be cleansed ; which Jesus soon granted , engaging him not to publish it where he should go abroad , but sending him to the Priest to offer an oblation according to the Rites of Moses's Law ; and then came directly to Capernaum , and taught in their Synagogues upon the Sabbath-days : where in his Sermons he expressed the dignity of a Prophet , and the authority of a person sent from God , not inviting the people by the soft arguments and insinuations of Scribes and Pharisees , but by demonstrations and issues of Divinity . There he cures a Demoniack in one of their Synagogues , and by and by after going abroad he heals Peter's wives 〈◊〉 of a Fever ; insomuch that he grew the talk of all men and their wonder , till they flocked so to him to see him , to hear him , to satisfie their curiosity and their needs , that after he had healed those multitudes which beset the house of Simon , where he cured his Mother of the Fever , he retired himself into a desert place very early in the morning , that he might have an opportunity to pray , free from the oppressions and noises of the multitude . 13. But neither so could he be hid , but , like a light shining by the fringes of a curtain , he was soon discovered in his solitude ; for the multitude found him out , imprisoning him in their circuits and undeniable attendances . But Jesus told them plainly , he must preach the Gospel to other Cities also , and therefore resolved to pass to the other side of the Lake of Genesareth , so to quit the throng . Whither as he was going , a Scribe offered himself a Disciple to his Institution ; till Jesus told him his condition to be worse than foxes and birds , for whom an habitation is provided , but none for him , no not a place where to bow his head and find rest . And what became of this forward Professor afterward we find not . Others that were Probationers of this fellowship Jesus bound to a speedy profession , not suffering one to go home to bid his Friends farewell , nor another so much as to bury his dead . 14. By the time Jesus got to the Ship it was late , and he , heavy to sleep , rested on a pillow , and slept soundly , as weariness , meekness , and innocence could make him ; insomuch that a violent storm , the chiding of the winds and waters , which then happened , could not awake him ; till the ship being almost covered with broken billows and the impetuous dashings of the waters , the men already sunk in their spirits , and the ship like enough to sink too , the Disciples awaked him , and called for help : Master , carest thou not that we perish ? Jesus arising reproved their infidelity , commanded the wind to be still and the seas peaceable , and immediately there was a great calm ; and they presently arrived in the land of the Gergesenes or Gerasenes . 15. In the land of Gergesites or Gergesenes , which was the remaining name of an extinct people , being one of the Nations whom the sons of Jacob drave from their inheritance , there were two Cities ; Gadara from the tribe of Gad , to whom it fell by lot in the Division of the Land , ( which , having been destroyed by the Jews , was rebuilt by Pompey at the request of Demetrius Gadarensis , Pompey's freed man ) and near to it was Gerasa , as Josephus reports : which diversity of Towns and names is the cause of the various recitation of this story by the Evangelists . Near the City of Gadara there were many sepulchres in the hollownesses of rocks , where the dead were buried , and where many superstitious persons used Memphitick and Thessalick rites , invocating evil spirits ; insomuch that at the instant of our Saviour's arrival in the Countrey there met him two possessed with Devils from these tombs , exceeding fierce , and so had been long , insomuch that no man durst pass that way . 16. Jesus commanded the Devils out of the possessed persons : but there were certain men feeding swine , which though extremely abominated by the Jewish Religion , yet for the use of the Roman armies and quarterings of souldiers they were permitted , and divers priviledges * granted to the Masters of such herds : and because Gadara was a Greek City , and the company mingled of Greeks , Syrians and Jews , these last in all likelihood not making the greatest number ; the Devils therefore besought Jesus , he would not send them into the abysse , but permit them to enter into the Swine . He gave them leave ; and the swine ran violently down a steep place into the hot baths , which were at the foot of the hill on which Gadara was built , ( which smaller congregation of waters the Jews used to call [ Sea ; ] ) or else , as others think , into the Lake of Genesareth , and perished in the waters . But this accident so troubled the inhabitants , that they came and intreated Jesus to depart out of their coasts . And he did so ; leaving Galilee of the Gentiles , he came to the lesser Galilee , and so again to the City of Capernaum . 17. But when he was come thither , he was met by divers Scribes and Pharisees , who came from Jerusalem , and Doctors of the Law from Galilee ; and while they were sitting in a house , which was encompassed with multitudes , that no business or necessity could be admitted to the door , a poor Paralytick was brought to be cured , and they were fain to uncover the tiles of the house , and let him down in his bed with cords in the midst before Jesus sitting in conference with the Doctors . When Jesus saw their Faith , he said , Man , thy sins be forgiven thee . At which saying the Pharisees being troubled , thinking it to be blasphemy , and that none but God could forgive sins ; Jesus was put to 〈◊〉 his absolution , which he did in a just satisfaction and proportion to their understandings . For the Jews did believe that all afflictions were punishments 〈◊〉 sin ; ( Who sinned , this man or his Father , that he was born blind ? ) and that removing of the punishment was forgiving of the sin . And therefore Jesus , to prove that his sins were forgiven , removed that which they supposed to be the effect of his sin , and by curing the Palsie prevented their farther murmur about the Pardon ; That ye might know the Son of man hath power on earth to forgive sins , ( he saith to the sick of the Palsie , ) Arise , take up thy bed , and walk . And the man arose , was healed , and glorified God. 18. A while after Jesus went again toward the Sea , and on his way , seeing Matthew the Publican sitting at the receit of custom , he bad him follow him . Matthew first feasted Jesus , and then became his Disciple . But the Pharisees that were with him began to be troubled that he ate with Publicans and sinners . For the office of Publican , though amongst the Romans it was honest and of great account , and * the flower of the Roman Knights , the ornament of the City , the security of the Commonwealth , was accounted to consist in the society of Publicans ; yet amongst both the (a) Jews and Greeks the name was odious , and the persons were accursed : not only because they were strangers that were the chief of them , who took in to them some of the Nation where they were imployed ; but because the Jews especially stood upon the Charter of their Nation and the priviledge of their Religion , that none of them should pay tribute ; and also because they exercised great injustices and (b) oppressions , having a power unlimited , and a covetousness wide as hell , and greedy as the fire or the grave . But Jesus gave so fair an account concerning his converse with these persons , that the Objection turned to be his Apology : for therefore he conversed with them because they were sinners ; and it was as if a Physician should be reproved for having so much to do with sick persons ; for therefore was he sent , not to call the righteous , but sinners , to Repentance , to advance the reputation of Mercy above the rites of Sacrifice . 19. But as the little bubbling and gentle murmurs of the water are presages of a Storm , and are more troublesome in their prediction than their violence : so were the arguings of the Pharisees symptoms of a secret displeasure and an ensuing war ; though at first represented in the civilities of Question and scholastical 〈◊〉 , yet they did but fore-run vigorous objections and bold calumnies , which were the fruits of the next Summer . But as yet they discoursed fairly , asking him why John's Disciples fasted often , but the Disciples of Jesus did not fast . Jesus told them , it was because these were the days in which the Bridëgroom was come in person to espouse the Church unto himself ; and therefore for the children of the bride-chamber to fast then , was like the bringing of a dead corps to the joys of a Bride or the pomps of Coronation ; the days should come , that the Bridegroom should retire into his chamber and draw the curtains , and then they should fast in those days . 20. While Jesus was discoursing with the Pharisees , Jairus , a Ruler of the Synagogue , came to him , desiring he would help his Daughter , who lay in the confines of death ready to depart . Whither as he was going , a woman met him who had been diseased with an issue of bloud twelve years , without hope of remedy from art or nature ; and therefore she runs to Jesus , thinking , without precedent , upon the confident perswasions of a holy Faith , that if she did but touch the hem of his garment , she should be whole . She came trembling , and full of hope and reverence , and touched his garment , and immediately the 〈◊〉 of her unnatural emanation was stopped , and reverted to its natural course and offices . S. Ambrose says that this woman was Martha . But it is not likely that she was a Jewess , but a Gentile , because of that return which she made in memory of her cure and honour of Jesus according to the Gentile rites . For (a) Eusebius reports that himself saw at Caesarea Philippi a Statue of 〈◊〉 representing a woman kneeling at the feet of a goodly personage , who held his hand out to her in a posture of granting her request , and doing favour to her ; and the inhabitants said it was erected by the care and cost of this woman , adding ( whether out of truth or easiness is not certain ) that at the pedestal of this Statue an usual plant did grow , which when it was come up to that maturity and height as to arrive at the fringes of the brass monument , it was medicinal in many dangerous diseases : So far Eusebius . Concerning which story I shall make no censure but this , that since S. Mark and S. Luke affirm that this woman before her cure had spent all her substance upon Physicians , it is not easily imaginable how she should become able to dispend so great a summ of money as would purchase two so great Statues of brass : and if she could , yet it is still more unlikely that the Gentile Princes and Proconsuls , who searched all places publick and private , and were curiously diligent to destroy all honorary monuments of Christianity , should let this alone ; and that this should escape not only the diligence of the Persecutors , but the fury of such Wars and changes as happened in Palestine , and that for three hundred years together it should stand up in defiance of all violences and changeable fate of all things . However it be , it is certain that the Book against Images , published by the command of Charles the Great 850 years ago , gave no credit to the story : and if it had been true , it it more than probable that Justin Martyr , who was born and bred in Palestine , and Origen , who lived many years in Tyre , in the neighbourhood of the place where the Statue is said to stand , and were highly diligent to heap together all things of advantage and reputation to the Christian cause , would not have omitted so notable an instance . It is therefore likely that the Statues which Eusebius saw , and concerning which he heard such stories , were first placed there upon the stock of a heathen story or Ceremony , and in process of time , for the likeness of the figures , and its capacity to be translated to the Christian story , was by the Christians in after-Ages attributed by a fiction of fancy , and afterwards by credulity confidently applied , to the present Narrative . 21. When Jesus was come to the Ruler's house , he found the minstrels making their funeral noises for the death of Jairus's daughter , and his servants had met him , and acquainted him of the death of the child ; yet Jesus turned out the minstrels , and entred with the parents of the child into her chamber , and taking her by the hand called her , and awakened her from her sleep of death , and commanded them to give her to eat , and enjoyned them not to publish the Miracle . But as 〈◊〉 suppressed by violent detentions break out and rage with a more impetuous and rapid motion : so it happened to Jesus , who endeavouring to make the noises and reports of him less popular , made them to be 〈◊〉 ; for not only we do that most greedily from which we are most restrained , but a great merit enamell'd with humility , and restrained with modesty , grows more beautious and florid , up to the heights of wonder and glories . 22. As he came from Jairus's house , he cured two blind men upon their petition , and confession that they did believe in him , and cast out a dumb Devil , so much to the wonder and amazement of the people , that the Pharisees could hold no longer , being ready to burst with envy , but said , he cast out Devils by help of the Devils : Their malice being , as usually it is , contradictory to its own design , by its being unreasonable ; nothing being more sottish than for the Devil to divide his kingdom upon a plot ; to ruine his certainties upon hopes future and contingent . But this was but the first eruption of their malice ; all the year last past , which was the first year of Jesus's Preaching , all was quiet , neither the Jews nor the Samaritans nor the Galileans did malign his Doctrine or Person , but he preached with much peace on all hands ; for this was the year which the Prophet Isaiah called in his prediction the acceptable year of the Lord. Ad SECT . XII . Considerations upon the Entercourse happening between the Holy Jesus and the Woman of Samaria . The Woman of Samaria . Iohn . 4 : 7. There cemeth a woman of Samaria to draw water . Iesus saith unto her , giue me to drink . 9. Then saith the Woman of Samaria unto him , How is it , that thou being a Iew , askest drink of me , which am a woman of Samaria ? The great draught of Fishes . Luk. 5. 4. 5. etc. He said unto Simon , Let down your nets for a draught . And they enclosed a great multitude of fishes : and when Simon Peter saw it he fell down att Jesus knees — for he was astonished , & all that were with him , at the draught of the fishes . And Jesus said to Simon , Fear not from henceforth thou shalt catch men . 1. WHen the Holy Jesus , perceiving it unsafe to be at Jerusálem , returned to Galilee , where the largest scene of his Prophetical Office was to be represented , he journeyed on foot through Samaria , and being weary and faint , hungry and thirsty , he sate down by a Well , and begged water of a Samaritan woman that was a Sinner ; who at first refused him with some incivility of language . But he , in stead of returning anger and passion to her rudeness , which was commenced upon the interest of a mistaken * Religion , preached the coming of the Messias to her , unlock'd the secrets of her heart , and let in his Grace , and made a fountain of living water to spring up in her Soul , to extinguish the impure flames of Lust which had set her on fire , burning like Hell ever since the death of her ‖ fifth Husband , she then becoming a Concubine to the sixth . Thus Jesus transplanted Nature into Grace , his hunger and thirst into religious appetites , the darkness of the Samaritan into a clear revelation , her Sin into Repentance and Charity , and so quenched his own thirst by relieving her needs : and as it was meat to him to do his Father's will , so it was drink to him to bring us to drink of the fountain of living water . For thus God declared it to be a delight to him to see us live , as if he were refreshed by those felicities which he gives to us as communications of his grace , and instances of mercy , and consignations to Heaven . Upon which we can look with no eye but such as sees and admires the excellency of the Divine Charity , which being an emanation from the mercies and essential compassion of Eternity , God cannot chuse but 〈◊〉 in it , and love the works of his Mercy , who was so well pleased in the works of his Power . He that was delighted in the Creation , was highly pleased in the nearer conveyances of himself , when he sent the Holy Jesus to bear his image , and his mercies , and his glories , and offer them to the use and benefit of Man. For this was the chief of the works of God , and therefore the Blessed Master could not but be highliest pleased with it , in imitation of his heavenly Father . 2. The woman observing our Saviour to have come with his face from 〈◊〉 , was angry at him upon the quarrel of the old Schism . The Jews and the Samaritans had differing Rites , and the zealous persons upon each side did commonly dispute themselves into Uncharitableness : and so have Christians upon the same confidence , and zeal , and mistake . For although righteousness hath no fellowship with unrighteousness , nor Christ with Belial ; yet the consideration of the crime of Heresie , which is a spiritual wickedness , is to be separate from the person , who is material . That is , no spiritual communion is to be endured with Heretical persons , when it is certain they are such , when they are convinced by competent authority and sufficient argument . But the persons of the men are to be pitied , to be reproved , to be redargued and convinced , to be wrought upon by fair compliances and the offices of civility , and invited to the family of Faith by the best arguments of Charity , and the instances of a holy life ; having your conversation honest among them , that they may , beholding your good works , glorifie God in the day when he shall visit them . Indeed if there be danger , that is , a weak understanding may not safely converse in civil society with a subtile Heretick ; in such cases they are to be avoided , not saluted : But as this is only when the danger is by reason of the unequal capacities and strengths of the person ; so it must be only when the article is certainly Heresie , and the person criminal , and interest is the ingredient in the perswasion , and a certain and a necessary Truth destroyed by the opinion . We read that S. John , spying Cerinthus in a Bath , refused to wash there where the enemy of God and his Holy Son had been . This is a good precedent for us when the case is equal . S. John could discern the spirit of Cerinthus , and his Heresie was notorious , fundamental and highly criminal , and the Apostle a person assisted up to infallibility . And possibly it was done by the whisper of a Prophetick spirit , and upon a miraculous design ; for immediately upon his retreat the Bath fell down , and crushed Cerinthus in the ruines . But such acts of aversation as these are not easily by us to be drawn into example , unless in the same or the parallel concourse of equally-concluding accidents . We must not quickly , nor upon slight grounds , nor unworthy instances , call Heretick ; there had need be a long process , and a high conviction , and a competent Judge , and a necessary Article , that must be ingredients into so sad and decretory definitions , and condemnation of a person or opinion . But if such instances occur , come not near the danger nor the scandal . And this advice S. Cyprian gave to the Lay-people of his Diocese : Let them decline their discourses , whose Sermons creep and corrode like a Cancer ; let there be no colloquies , no banquets , no commerce with such who are excommunicate and justly driven from the Communion of the Church . For such persons ( as S. Leo descants upon the Apostle's expression of heretical discourses ) creep in humbly , and with small and modest beginnings , they catch with flattery , they bind gently , and kill privily . Let therefore all persons who are in danger secure their persons and Perswasions by removing far from the infection . And for the scandal , S. Herminigilda gave an heroick example , which in her perswasion , and the circumstances of the Age and action , deserved the highest testimony of zeal , religious passion , and confident perswasion . For she rather chose to die by the mandate of her tyrant-Father Leonigildus the Goth , than she would at the Paschal solemnity receive the blessed Sacrament at the hand of an Arrian Bishop . 3. But excepting these cases , which are not to be judged with forwardness , nor rashly taken measure of , we find that conversing charitably with persons of differing Perswasions hath been instrumental to their Conversion and God's glory . The believing wife may sanctifie the unbelieving husband ; and we find it verified in Church-story . S. Cecily converted her husband Valerianus ; S. Theodora converted Sisinius ; S. Monica converted Patricius , and Theodelinda Agilulphus ; S. Clotilda perswaded King Clodoveus to be a Christian ; and S. Natolia perswaded Adrianus to be a Martyr . For they , having their conversation honest and holy amongst the unbelievers , shined like virgin Tapers in the midst of an impure prison , and amused the eyes of the sons of darkness with the brightness of the flame . For the excellency of a holy life is the best argument of the inhabitation of God within the Soul : and who will not offer up his understanding upon that Altar , where a Deity is placed as the President and author of Religion ? And this very entercourse of the Holy Jesus with the Woman is abundant argument , that it were well we were not so forward to refuse Communion with dissenting persons upon the easie and confident mistakes of a too-forward zeal . They that call Heretick may themselves be the mistaken persons , and by refusing to communicate the civilities of hospitable entertainment may shut their doors upon Truth , and their windows against Light , and refuse to let Salvation in . For sometimes Ignorance is the only parent of our Perswasions , and many times 〈◊〉 hath made an impure commixture with it , and so produced the issue . 4. The Holy Jesus gently insinuates his discourses . If thou hadst known who it is that asks thee water , thou wouldest have asked water of him . Oftentimes we know not the person that speaks , and we usually chuse our Doctrine by our affections to the man : but then if we are uncivil upon the stock of prejudice , we do not know that it is Christ that calls our understandings to obedience , and our affections to duty and compliances . The Woman little thought of the glories which stood right against her . He that sate upon the Well had a Throne placed above the heads of Cherubims . In his arms who there rested himself was the Sanctuary of rest and peace , where wearied Souls were to lay their heads , and dispose their cares , and there to turn them into joys , and to gild their thorns with glory . That holy tongue which was parched with heat streamed forth rivulets of holy Doctrine , which were to water all the world , to turn our Deserts into Paradise . And though he begged water at Jacob's Well , yet Jacob drank at his : For at his charge all Jacob's flocks and family were sustained , and by him Jacob's posterity were made honourable and redeemed . But because this Well was deep , and the woman had nothing to draw water with , and of her self could not fathom so great a depth , therefore she refused him ; just as we do , when we refuse to give drink to a thirsty Disciple . Christ comes in that humble manner of address , under the veil of poverty or contempt , and we cannot see Christ from under that robe , and we send him away without an alms ; little considering , that when he begs an alms of us in the instance of any of his poor relatives , he asks of us but to give him occasion to give a blessing for an alms . Thus do the Ministers of Religion ask support , but when the Laws are not more just than many of the people are charitable , they shall fare as their Master did ; they shall preach , but , unless they can draw water themselves , they shall not drink : but , si scirent , if men did but know who it is that asks them , that it is Christ either in his Ministers or Christ in his poor servants , certainly they could not be so obstructed in the issues of their Justice and Charity , but would remember that no honour could be greater , no love more fortunate , than to meet with an opportunity to be expressed in so noble a manner , that God himself is pleased to call his own relief . 5. When the Disciples had returned from the Town , whither they went to buy provision , they wondred to see the Master talking alone with a woman . They knew he never did so before , they had observed him to be of a reserved deportment , and not only innocent , but secure from the dangers of Malice , and suspicion in the matter of Incontinence . The Jews were a jealous and froward people : and as nothing will more blast the reputation of a Prophet than effeminacy and wanton affections ; so he knew no crime was sooner objected or harder cleared than that : Of which , because commonly it is acted in privacy , men look for no probation , but pregnant circumstances and arguments of suspect : so nothing can wash it off , until a man can prove a negative ; and if he could , yet he is guilty enough in the estimate of the vulgar for having been accused . But then , because nothing is so destructive of the reputation of a Governour , so contradictory to the authority and dignity of his person , as the low and baser appetites of Uncleanness , and the consequent shame and scorn , ( insomuch that David , having faln into it , prayed God to confirm or establish him spiritu principali with the spirit of a Prince , the spirit of Lust being uningenuous and slavish ) the Holy Jesus , who was to establish a new Law in the authority of his person , was highly curious so to demean himself , that he might be a person uncapable of any such suspicions , and of a temper apt not only to answer the calumny , but also to prevent the jealousie . But yet , now he had a great design in hand , he meant to reveal to the Samaritans the coming of the Messias ; and to this his discourse with the Woman was instrumental . And in imitation of our great Master , Spiritual persons and the Guides of others have been very prudent and reserved in their societies and entercourse with women . Hereticks have served their ends upon the impotency of the Sex , and having led captive silly women , led them about as triumphs of Lust , and knew no scandal greater than the scandal of Heresie , and therefore sought not to decline any , but were infamous in their unwary and lustful mixtures . Simon Magus had his Helena partner of his Lust and Heresie ; the author of the Sect of the Nicolaitans ( if S. Hierom was not misinformed ) had whole troups of women ; Marcion sent a woman as his Emissary to Rome ; Apelles had his Philomene ; Montanus , Prisca and Maximilla ; Donatus was served by Lucilla , Helpidius by Agape ; Priscillian by Galla , and 〈◊〉 spreads his nets by opportunity of his conversation with the Prince's Sister , and first he corrupted her , then he seduced the world . 6. But holy persons , Preachers of true Religion and holy Doctrines , although they were careful by publick Homilies to instruct the female Disciples , that they who are heirs together with us of the same Hope may be servants in the same Discipline and Institution ; yet they remitted them to their * Husbands and Guardians to be taught at home . And when any personal transactions concerning the needs of their spirit were of necessity to intervene between the Priest and a woman , the action was done most commonly under publick test ; or if in private , yet with much caution and observation of circumstance , which might as well prevent suspicion as preserve their innocence . Conversation and frequent and familiar address does too much rifle the ligaments and reverence of Spiritual authority , and amongst the best persons is matter of danger . When the Cedars of Libanus have been observed to fall , when David and Solomon have been dishonoured , he is a bold man that will venture farther than he is sent in errand by necessity , or invited by charity , or warranted by prudence . I deny not but some persons have made holy friendships with women ; S. Athanasius with a devout and religious Virgin , S. Chrysostome with Olympia , S. Hierome with Paula Romana , S. John with the elect Lady , S. Peter and S. Paul with * Petronilla and Tecla . And therefore it were a jealousie beyond the suspicion of Monks and Eunuchs to think it impossible to have a chaste conversation with a distinct Sex. 1. A pure and right intention , 2. an entercourse not extended beyond necessity or holy ends , 3. a short stay , 4. great modesty , 5. and the business of Religion , will by God's grace hallow the visit , and preserve the friendship in its being spiritual , that it may not degenerate into carnal affection . And yet these are only advices useful when there is danger in either of the persons , or some scandal incident to the Profession , that to some persons and in the conjunction of many circumstances are oftentimes not considerable . 7. When Jesus had resolved to reveal himself to the Woman , he first gives her occasion to reveal her self to him , fairly insinuating an opportunity to confess her sins , that , having purged her self from her impurity , she might be apt to entertain the article of the revelation of the Messias . And indeed a crime in our Manners is the greatest indisposition of our Understanding to entertain the Truth and Doctrine of the Gospel : especially when the revelation contests against the Sin , and professes open hostility to the Lust. For Faith being the gift of God and an illumination , the Spirit of God will not give this light to them that prefer their darkness before it ; either the Will must open the windows , or the light of Faith will not shine into the chamber of the Soul. How can ye believe ( said our Blessed Saviour ) that receive honour one of another ? Ambition and Faith , believing God and seeking of our selves , are incompetent and totally incompossible . And therefore Serapion Bishop of Thmuis spake like an Angel , ( saith Socrates ) saying , that the Mind , which feedeth upon spiritual knowledge , must throughly be cleansed . The Irascible faculty must first be cured with brotherly Love and Charity , and the Concupiscible must be suppressed with Continency and Mortification . Then may the Understanding apprehend the mysteriousness of Christianity . For since Christianity is a holy Doctrine , if there be any remanent affections to a sin , there is in the Soul a party disaffected to the entertainment of the Institution , and we usually believe what we have a mind to : Our Understandings , if a crime be lodged in the Will , being like icterical eyes , transmitting the species to the Soul with prejudice , disaffection , and colours of their own framing . If a Preacher should discourse that there ought to be a Parity amongst Christians , and that their goods ought to be in common , all men will apprehend that not Princes and rich persons , but the poor and the servants would soonest become Disciples , and believe the Doctrines , because they are the only persons likely to get by them ; and it concerns the other not to believe him , the Doctrine being destructive of their interests . Just such a perswasion is every persevering love to a vicious habit ; it having possessed the Understanding with fair opinions of it , and surprised the Will with Passion and desires , whatsoever Doctrine is its enemy will with infinite difficulty be entertained . And we know a great experience of it in the article of the Messias dying on the Cross , which though infinitely true , yet because to the Jews it was a scandal , and to the Greeks 〈◊〉 , it could not be believed , they remaining in that indisposition ; that is , unless the Will were first set right , and they willing to believe any Truth , though for it they must disclaim their interest : Their Understanding was blind , because the Heart was hardened and could not receive the impression of the greatest moral demonstration in the world . 8. The Holy Jesus asked water of the Woman , unsatisfying water ; but promised that himself , to them that ask him , would give waters of life , and satisfaction infinite ; so distinguishing the pleasures and appetites of this world from the desires and complacencies spiritual . Here we labour , but receive no 〈◊〉 ; we sow many times , and reap not ; or reap , and do not gather in ; or gather in , and do not 〈◊〉 ; or possess , but do not enjoy ; or if we enjoy , we are still 〈◊〉 , it is with 〈◊〉 of spirit and circumstances of vexation . A great heap of riches make 〈◊〉 our 〈◊〉 warm , nor our meat more nutritive , nor our beverage more 〈◊〉 ; and it seeds the eye , but never fills it , but , like drink to an hydropick person , increases the thirst , and promotes the torment . But the Grace of 〈◊〉 , though but like a grain of 〈◊〉 dseed , fills the furrows of the heart ; and as the capacity increases , it self grows up in equal degrees , and never suffers any emptiness or dissatisfaction , but carries content and fulness all the way ; and the degrees of augmentation are not steps and near approaches to satisfaction , but increasings of the capacity ; the 〈◊〉 is satished all the way , and receives more , not because it wanted any ; but that it can now hold more , is more receptive of 〈◊〉 : and in every minute of 〈◊〉 there is so excellent a condition of joy and high satisfaction , that the very calamities the afflictions and persecutions of the world are turned into 〈◊〉 by the activity of the prevailing ingredient ; like a drop of water falling into a tun of wine , it is ascribed into a new family , losing its own nature by a conversion into the more noble . For now that all passionate desires are dead , and there is nothing remanent that is vexatious , the peace , the 〈◊〉 , the quiet sleeps , the evenness of spirit and contempt of things below , remove the Soul from all neighbourhood of displeasure , and place it at the foot of the throne , whither when it is ascended , it is possessed of Felicities eternal . These were 〈◊〉 waters which were given to us to drink , when with the rod of God the Rock 〈◊〉 〈◊〉 was smitten : the Spirit of God moves for ever upon these waters ; and when the Angel of the Covenant hath stirred the pool , who ever descends hither shall find health and peace , joys spiritual and the satisfactions of Eternity . The PRAYER . O Holy Jesus , Fountain of eternal life , thou Spring of joy and spiritual satisfactions , let the holy stream of bloud and water issuing from thy sacred side cool the thirst , soften the hardness , and refresh the barrenness of my desert Soul ; that I thirsting after thee , as the wearied Hart after the cool stream , may despise all the vainer complacencies of this world , refuse all societies but such as are safe , pious and charitable , mortifie all 〈◊〉 appetites , and may desire nothing but thee , seek none but thee , and rest in thee with intire 〈◊〉 of my own caitive inclinations ; that the desires of Nature may pass into desires of Grace , and my thirst and my hunger may be spiritual , and my hopes placed in thee , and the expresses of my Charity upon thy relatives , and all the parts of my life may speak thy love and obedience to thy Commandments : that thou possessing my Soul and all its Faculties , during my whole life , I may possess thy glories in the fruition of a blessed Eternity ; by the light of thy Gospel here and the streams of thy Grace being guided to thee the fountain of life and glory , there to be inebriated with the waters of Paradise , with joy and love and contemplation , adoring and admiring the beauties of the Lord for ever and ever . Amen . Considerations upon Christ's first Preaching , and the Accidents happening about that time . Jesus preaching to the people . Mauh . 4. 17. From that time Jesus began to preach saying , Repent . for the Kingodm of heaven is at hand . V. 29. And he went about all Gallilee teaching & preaching the Gospel of the kingdom , and healing all manner of sickness , &c. V. 25. And there followed him great multitudes of people from Galilee , and from D●●apolis , and from Ierusalem , etc. Christ sending forth his Apostles . Mark. 6. 7. And he called unto him y e twelve & began to send them forth by two and two and gave them power over unclean spirits , And conunanded them that they should take nothing for their journey , etc. V. 12 And they went out , and preached that men should repent . 1. WHen John was cast into Prison , then began Jesus to preach ; not only because the Ministery of John by order of Divine designation was to precede the Publication of Jesus , but also upon prudent considerations and designs of Providence , lest two great personages at once upon the theatre of Palestine might have been occasion of divided thoughts , and these have determined upon a Schism , some professing themselves to be of Christ , some of John. For once an offer was made of a dividing Question by the spite of the Pharisees , Why do the Disciples of John fast often , and thy Disciples fast not ? But when John went off from the scene , then Jesus appeared like the Sun in 〈◊〉 to the Morning-Star , and there were no divided interests upon mistake , or the fond adherencies of the Followers . And although the Holy Jesus would certainly have cured all accidental inconveniences which might have happened in such accidents ; yet this may become a precedent to all Prelates , to be prudent in avoiding all occasions of a Schism , and rather than divide a people , submit and relinquish an opportunity of Preaching to their inferiours , as knowing that God is better served by Charity than a Homily ; and if my modesty made me resign to my inferiour , the advantages of honour to God by the cession of Humility are of greater consideration than the smaller and accidental advantages of better-penned and more accurate discourses . But our Blessed Lord , designing to gather Disciples , did it in the manner of the more extraordinary persons and Doctors of the Jews , and particularly of the Baptist , he initiated them into the Institution by the solemnity of a Baptism ; but yet he was pleased not to minister it in his own person . His Apostles were baptized in John's Baptism , said Tertullian ; or else , S. Peter only was baptized by his Lord , and he baptized the rest . However , the Lord was pleased to depute the ministery of his servants , that so he might constitute a Ministery ; that he might reserve it to himself as a specialty to baptize with the Spirit , as his servants did with water ; that he might declare that the efficacy of the Rite did not depend upon the Dignity of the Minister , but his own Institution , and the holy Covenant ; and lastly , lest they who were baptized by him in person might please themselves above their brethren whose needs were served by a lower ministery . 2. The Holy Jesus , the great Physician of our Souls , now entring upon his Cure and the Diocese of Palestine , which was afterwards enlarged to the pale of the Catholick Church , was curious to observe all advantages of prudence for the benefit of Souls , by the choice of place , by quitting the place of his education , ( which , because it had been poor and humble , was apt to procure contempt to his Doctrine and despite to his Person ) by fixing in Capernaum , which had the advantage of popularity , and the opportunity of extending the benefit , yet had not the honour and ambition of Jerusalem ; that the Ministers of Religion might be taught to seek and desire imployment in such circumstances which may serve the end of God , but not of Ambition ; to promote the interest of Souls , but not the inordination of lower appetites . Jesus quitted his natural and civil interests , when they were less consistent with the end of God and his Prophetical Office , and considered not his Mother's house , and the vicinage in the accounts of Religion , beyond those other places in which he might better do his Father's work : In which a forward piety might behold the insinuation of a duty to such persons , who by rights of Law and Custome were so far instrumental to the cure of Souls , as to design the persons ; they might do but duty if they first considered the interests of Souls before the advantages of their kindred and relatives : and although , if all things else be alike , they may in equal dispositions prefer their own before strangers ; yet it were but reason that they should first consider sadly if the men be equal , before they remember that they are of their kindred , and not let this consideration be ingredient into the former judgment . And another degree of liberty yet there is ; if our kindred be persons apt and holy , and without exceptions either of Law , or Prudence , or Religion , we may do them advantages before others who have some degrees of Learning and improvement beyond the other : or else no man might lawfully prefer his kindred , unless they were absolutely the ablest in a Diocese or Kingdom ; which doctrine were a snare apt to produce scruples to the Consciences , rather than advantages to the Cure. But then also Patrons should be careful that they do not account their Clerks by an estimate taken from comparison with unworthy Candidates , set up on purpose , that when we chuse our kindred we may abuse our consciences by saying , We have fulfilled our trust , and made election of the more worthy . In these and the like cases let every man who is concerned deal with justice , nobleness and sincerity , with the simplicity of a Christian and the wisdome of a man , without tricks and stratagems , to disadvantage the Church by doing temporal advantages to his friend or family . 3. The Blessed Master began his Office with a Sermon of Repentance , as his Decessor John the Baptist did in his Ministration , to tell the world that the new Covenant , which was to be established by the Mediation and Office of the Holy Jesus , was a Covenant of grace and favour , not established upon Works , but upon Promises , and remission of right on God's part , and remission of sins on our part . The Law was a Covenant of Works , and who-ever prevaricated any of its Sanctions in a considerable degree , he stood sentenced by it without any hopes of restitution supplied by the Law. And therefore it was the Covenant of Works ; not because Good works were then required more than now , or because they had more efficacy than now ; but because all our hopes did rely upon the perfection of Works and Innocence , without the suppletories of Grace , Pardon , and Repentance . But the Gospel is therefore a Covenant of Grace , not that works are excluded from our duty , or from cooperating to Heaven ; but that , because there is in it so much mercy , the imperfections of the Works are made up by the grace of Jesus , and the defects of Innocence are supplied by the substitution of Repentance . Abatements are made for the infirmities and miseries of humanity ; and if we do our endeavour now after the manner of men , the Faith of Jesus Christ , that is , conformity to his Laws , and submission to his Doctrine , entitles us to the grace he hath purchased for us , that is , our sins for his sake shall be pardoned . So that the Law and the Gospel are not opposed barely upon the title of Faith and Works , but as the Covenant of Faith and the Covenant of Works . In the Faith of a Christian Works are the great ingredient and the chief of the constitution , but the Gospel is not a Covenant of Works , that is , it is not an agreement upon the stock of Innocence without allowances of Repentance , requiring Obedience in rigour and strictest estimate . But the Gospel requires the Holiness of a Christian , and yet after the manner of a man ; for , always provided that we do not allow to our selves a liberty , but endeavour with all our strength , and love with all our Soul , that which , if it were upon our allowance , would be required at our hands , now that it is against our will , and highly contested against , is put upon the stock of Christ , and allowed to us by God in the accounts of Pardon by the merits of Jesus , by the Covenant of the Gospel . And this is the Repentance and Remission of sins which John first preached upon the approximation of the Kingdom , and Christ at the first manifestation of it , and the Apostles afterward in the name of Jesus . 4. Jesus now having begun his Preaching , began also to gather his Family ; and first called Simon and Andrew , then James and John ; at whose vocation he wrought a Miracle , which was a signification of their Office and the success of it ; a draught of fishes so great and prodigious , that it convinc'd them that he was a person very extraordinary , whose voice the Fishes heard , and came at his call : and since he designed them to become fishers of men , although themselves were as unlikely instruments to persuade men as the voice of the Son of man to command fishes , yet they should prevail in so great numbers , that the whole world should run after them , and upon their Summons come into the Net of the Gospel , becoming Disciples of the glorious Nazarene . S. Peter the first time that he threw his net , at the descent of the Holy Ghost in Pentecost , catched three thousand men ; and at one Sermon sometimes the Princes of a Nation have been converted , and the whole Land presently baptized ; and the multitudes so great , that the Apostles were forced to design some men to the ministration of Baptism by way of peculiar office ; and it grew to be work enough , the easiness of the ministery being made busie and full of imployment where a whole Nation became Disciple . And indeed the Doctrine is so holy , the Principle so Divine , the Instruments so supernatural , the Promises so glorious , the Revelations so admirable , the Rites so mysterious , the whole fabrick of the Discipline so full of wisdome , perswasion and energy , that the infinite number of the first Conversions were not so great a wonder , as that there are so few now : every man calling himself Christian , but few having that power of godliness which distinguishes Christian from a word and 〈◊〉 empty name . And the Word is now the same , and the arguments greater , ( for some have been growing ever since , as the Prophecies have been fulfilled ) and the Sermons more , and the Spirit the same ; and yet such diversity of operations , that we hear and read the Sermons and Dictates Evangelical as we do a Romance , but that it is with less passion , but altogether as much unconcerned as with a story of Salmanasar or Ibrahim Bassa : For we do not leave one Vice , nor reject one Lust , nor deny one impetuous Temptation the more for the four Gospels sake , and all S. Paul's Epistles mingled in the argument . And yet all think themselves fishes within Christ's Net , and the prey of the Gospel : and it is true they are so ; for the Kingdom is like unto a Net , which inclosed fishes good and bad ; but this shall be of small advantage when the Net shall be drawn to the shore , and the separation made . 5. When Jesus called those Disciples , they had been fishing all night , and caught nothing ; but when Christ bad them let down the Net , they took multitudes : to shew to us , that the success of our endeavours is not in proportion to our labours , but the divine assistence and benediction . It is not the excellency of the Instrument , but the capacity of the Subject , nor yet this alone , but the aptness of the application , nor that without an influence from Heaven , can produce the fruits of a holy Perswasion and Conversion . Paul may plant , and Apollo may water ; but God gives the increase . Indeed when we let down the Nets at the Divine appointment , the success is the more probable , and certainly God will bring benefit to the place , or Honour to himself , or Salvation to them that will obey , or Conviction to them that will not : But what-ever the fruit be in respect of others , the reward shall be great to themselves . And therefore S. Paul did not say he had profited , but , he had laboured more than they all , as knowing the Divine acceptance would take its account in proportion to our endeavours and intendments ; not by commensuration to the effect , which being without us , depending upon God's blessing and the cooperation of the recipients , can be no ingredients into our account . But this also may help to support the weariness of our hopes , and the protraction and deferring of our expectation , if a laborious Prelate and an assiduous Preacher have but few returns to his many cares and greater labours . A whole night a man may labour , ( the longest life is no other ) and yet catch nothing , and then the Lord may visit us with his special presence , and more forward assistences , and the harvest may grow up with the swiftness of a Gourd , and the fruitfulness of Olives , and the plaisance of the Vine , and the strength of Wheat ; and whole troups of Penitents may arise from the darkness of their graves at the call of one Sermon , even when he pleases : and till then we must be content that we do our duty , and lay the consideration of the effect at the feet of Jesus . 6. In the days of the Patriarchs the Governours of the Lord's people were called Shepherds ; so was Moses , and so was David . In the days of the Gospel they are Shepherds still , but with the addition of a new appellative , for now they are called Fishers . Both the callings were honest , humble and laborious , watchful and full of trouble ; but now that both the titles are conjunct , we may observe the symbol of an implicit and folded duty . There is much simplicity and care in the Shepherd's Trade ; there is much craft and labour in the Fisher's : and a Prelate is to be both full of Piety to his Flock , careful of their welfare ; and , because in the political and spiritual sense too feeding and governing are the same duty , it concerns them that have cure of Souls to be discrect and wary , observant of advantages , laying such baits for the people as may entice them into the nets of Jesus's Discipline . But being crafty I caught you , saith S. Paul ; for he was a Fisher too . And so must Spiritual persons be Fishers to all spiritual senses of watchfulness and care and prudence : only they must not fish for preferment and ambitious purposes , but must say with the King of Sodom , Date nobis animas , caetera vobis tollite ; which S. Paul renders , We seek not yours , but you . And in order to such acquist , the purchace of Souls , let them have the diligence and the craft of Fishers , the watchfulness and care of Shepherds , the prudence of Politicks , the tenderness of Parents , the spirit of Government , the wariness of Observation , great knowledge of the dispositions of their people , and experience of such advantages by means of which they may serve the ends of God , and of Salvation upon their Souls . 7. When Peter had received the fruits of a rich Miracle in the prodigious and prosperous draught of fishes , he instantly falls down at the feet of Jesus , and confesses himself a sinner , and unworthy of the presence of Christ. In which confession I not only consider the conviction of his Understanding by the testimony of the Miracle , but the modesty of his spirit , who in his exaltation , and the joy of a sudden and happy success , retired into Humility and consideration of his own unworthiness , lest , as it happens in sudden joys , the lavishness of his spirit should transport him to intemperance , to looser affections , to vanity and garishness , less becoming the severity and government of a Disciple of so great a Master . For in such great and sudden accidents men usually are dissolved and melted into joy and inconsideration , and let fly all their severe principles and discipline of manners , till , as Peter here did , though to another purpose , they say to Christ , Depart from me , O Lord ; as if such excellencies of joys , like the lesser Stars , did disappear at the presence of him who is the fountain of all joys regular and just . When the spirits of the Body have been bound up by the cold Winter air , the warmth of the Spring makes so great an aperture of the passages , and by consequence such dissolution of spirits , in the presence of the Sun , that it becomes the occasion of Fevers and violent diseases . Just such a thing is a sudden Joy , in which the spirits leap out from their cells of austerity and sobriety , and are warmed into Fevers and wildnesses , and forfeiture of all Judgment and vigorous understanding . In these accidents the best advice is to temper and allay our joys with some instant consideration of the vilest of our sins , the shamefulness of our disgraces , the most dolorous accidents of our lives , the worst of our fears , with meditation of Death , or the terrours of Dooms-day , or the unimaginable miseries of damned and accursed spirits . For such considerations as these are good instruments of Sobriety , and are correctives to the malignity of excessive Joys or temporal prosperities , which , like Minerals , unless allayed by art , prey upon the spirits , and become the union of a contradiction , being turned into mortal medicines . 8. At this time Jesus preached to the people from the Ship , which in the fancies and tropical discoursings of the old Doctors signifies the Church , and declares that the Homilies of order and authority must be delivered from the Oracle ; they that preach must be sent , and God hath appointed Tutors and Instructors of our Consciences by special designation and peculiar appointment : if they that preach do not make their Sermons from the Ship , their discourses either are the false murmurs of Hereticks and false Shepherds , or else of Thieves and invaders of Authority , or corrupters of Discipline and Order . For God , that loves to hear us in special places , will also be heard himself by special persons ; and since he sent his Angels Ministers to convey his purposes of old , then when the Law was ordained by Angels , as by the hands of a Mediatour , now also he will send his servants the sons of men , since the new Law was ordained by the Son of man , who is the Mediatour between God and man in the New Covenant . And therefore in the Ship Jesus preach'd , but he had first caused it to put off from land ; to represent to us , that the Ship in which we preach must be put off from the vulgar communities of men , * separate from the people , by the designation of special appointment and of special Holiness ; that is , they neither must be common men , nor of common lives , but consecrated by order , and hallowed by holy living , lest the person want authority in destitution of a Divine Character , and his Doctrine lose its energy and power when the life is vulgar , and hath nothing in it holy and extraordinary . 9. The Holy Jesus in the choice of his Apostles was resolute and determined to make election of persons bold and confident , ( for so the Galilaeans were observed naturally to be , and Peter was the boldest of the Twelve , and a good Sword-man , till the spirit of his Master had fastened his sword within the scabbard , and charmed his spirit into quietness ) but he never chose any of the Scribes and Pharisees , none of the Doctors of the Law , but persons ignorant and unlearned ; which , in design and institutions whose divinity is not demonstrated from other Arguments , would seem an art of concealment and distrust . But in this , which derives its raies from the fountain of wisdom most openly and infallibly , it is a contestation against the powers of the world upon the interests of God , that he who does all the work might have all the glory , and in the productions in which he is fain to make the instruments themselves , and give them capacity and activity , every part of the operation and causality and effect may give to God the same honour he had from the Creation , for his being the only workman ; with the addition of those degrees of excellency which in the work of Redemption of Man are beyond that of his Creation and first being . The PRAYER . O Eternal Jesu , Lord of the Creatures , and Prince of the Catholick Church , to whom all Creatures obey in acknowledgment of thy supreme Dominion , and all according to thy disposition cooperate to the advancement of thy Kingdom , be pleased to order the affairs and accidents of the world , that all things in their capacity may do the work of the Gospel , and cooperate to the good of the Elect , and retrench the growth of Vice , and advance the interests of Vertue . Make all the states and orders of men Disciples of thy holy Institution : Let Princes worship thee and defend Religion ; let thy Clergy do thee honour by personal zeal , and vigilancy over their Flocks ; let all the world submit to thy Scepter , and praise thy Righteousness , and adore thy Judgments , and revere thy Laws : and in the multitudes of thy people within the enclosure of thy Nets let me also communicate in the offices of a strict and religious duty , that I may know thy voice , and obey thy call , and entertain thy Holy Spirit , and improve my talents ; that I may also communicate in the blessings of the Church ; and when the Nets shall be drawn to the shore , and the Angels shall make separation of the good Fishes from the bad , I may not be rejected , or thrown into those Seas of fire which shall afflict the enemies of thy Kingdom , but be admitted into the societies of Saints , and the everlasting communion of thy 〈◊〉 and Glories , O Blessed and Eternal Jesu . Amen . DISCOURSE IX . Of Repentance . 1. THE whole Doctrine of the Gospel is comprehended by the Holy Ghost in these two Summaries , Faith and Repentance ; that those two potent and imperious Faculties which command our lower powers , which are the fountain of actions , the occasion and capacity of Laws , and the title to reward or punishment , the Will and the Understanding , that is , the whole man considered in his superiour Faculties , may become subjects of the Kingdom , servants of Jesus , and heirs of glory . Faith supplies our imperfect conceptions , and corrects our Ignorance , making us to distinguish good from evil , not onely by the proportions of Reason and Custome and old Laws , but by the new standard of the Gospel ; it teaches us all those Duties which were enjoyned us in order to a participation of mighty glories ; it brings our Understanding into subjection , making us apt to receive the Spirit for our Guide , Christ for our Master , the Gospel for our Rule , the Laws of Christianity for our measure of good and evil : and it supposes us naturally ignorant , and comes to supply those defects which in our Understandings were left after the spoils of Innocence and Wisdome made in Paradise upon Adam's prevarication , and continued and encreased by our neglect , evil customes , voluntary deceptions , and infinite prejudices . And as Faith presupposes our Ignorance , so Repentance presupposes our Malice and Iniquity . The whole design of Christ's coming and the Doctrines of the Gospel being to recover us from a miserable condition , from Ignorance to spiritual Wisdome , by the conduct of Faith ; and from a vicious habitually-depraved life and ungodly manners to the purity of the Sons of God , by the instrument of Repentance . 2. And this is a loud publication of the excellency and glories of the Gospel , and the felicities of man over all the other instances of Creation . The Angels , who were more excellent Spirits than humane Souls , were not comprehended and made safe within a Covenant and Provisions of Repentance . Their first act of volition was their whole capacity of a blissful or a miserable Eternity : they made their own sentence when they made their first election ; and having such excellent Knowledge , and no weaknesses to prejudge and trouble their choice , what they first did was not capable of Repentance ; because they had at first in their intuition and sight all which could afterward bring them to Repentance . But weak Man , who knows first by elements , and after long study learns a syllable , and in good time gets a word , could not at first know all those things which were sufficient or apt to determine his choice , but as he grew to understand more , saw more reasons to rescind his first elections . The Angels had a full peremptory Will and a satisfied Understanding at first , and therefore were not to mend their first act by a second contradictory : But poor Man hath a Will alwayes strongest when his Understanding is weakest , and chuseth most when he is least able to determine ; and therefore is most passionate in his desires , and follows his object with greatest earnestness , when he is blindest , and hath the least reason so to do . And therefore God , pitying Man , begins to reckon his choices to be criminal just in the same degree as he gives him Understanding . The violences and unreasonable actions of Childhood are no more remembred by God than they are understood by the Child . The levities and passions of Youth are not aggravated by the imputation of Malice , but are sins of a lighter dye , because Reason is not yet impressed , and marked upon them with characters and tincture in grain . But he who ( when he may chuse , because he understands ) shall chuse the evil and reject the good , stands marked with a deep guilt , and hath no excuse left to him , but as his degrees of Ignorance left his choice the more imperfect . And because every sinner in the style of Scripture is a fool , and hath an election as imperfect as is the action , that is , as great a declension from Prudence as it is from Piety , and the man understands as imperfectly as he practises : therefore God sent his Son to take upon him ( not the nature of Angels , but ) the 〈◊〉 of Abraham , and to propound Salvation upon such terms as were possible , that is , upon such a Piety which relies upon experience , and trial of good and evil ; and hath given us leave , if we chuse amiss at first , to chuse again , and chuse better ; Christ having undertaken to pay for the issues of their first follies , to make up the breach made by our first weaknesses and abused understandings . 3. But as God gave us this mercy by Christ , so he also revealed it by him . He first used the Authority of a Lord and a Creator and a Law-giver : he required Obedience indeed upon reasonable terms , upon the instance of but a few Commandments at first , which when he afterwards multiplied , he also appointed ways to expiate the smaller irregularities ; but left them eternally bound without remedy who should do any great violence or a crime . But then he bound them but to a Temporal death . Only this , as an eternal death was also tacitely implied , so also a remedy was secretly ministred , and Repentance particularly preached by Homilies distinct from the Covenant of Moses's Law. The Law allowed no Repentance for greater crimes ; he that was convicted of Adultery was to die without mercy : but God pitied the miseries of man , and the inconveniences of the Law , and sent Christ to suffer for the one , and remedy the other ; for so it behoved Christ to suffer , and to rise from the dead , and that Repentance and Remission of sins should be preached in his Name among all Nations . And now this is the last and only hope of Man , who in his natural condition is imperfect , in his customs vicious , in his habits impotent and criminal . Because Man did not remain innocent , it became necessary he should be penitent , and that this Penitence should by some means be made acceptable , that is , become the instrument of his Pardon , and restitution of his hope . Which because it is an act of favour , and depends wholly upon the Divine dignation , and was revealed to us by Jesus Christ , who was made not onely the Prophet and Preacher , but the Mediatour of this New Covenant and mercy ; it was necessary we should become Disciples of the Holy Jesus , and servants of his Institution ; that is , run to him to be made partakers of the mercies of this new Covenant , and accept of him such conditions as he should require of us . 4. This Covenant is then consigned to us when we first come to Christ , that is , when we first profess our selves his Disciples and his servants , Disciples of his Doctrine and servants of his Institution ; that is , in Baptism , in which Christ who died for our sins makes us partakers of his death . For we are buried by Baptism into his death , saith S. Paul. Which was also represented in ceremony by the Immersion appointed to be the Rite of that Sacrament . And then it is that God pours forth together with the Sacramental waters a salutary and holy fountain of Grace to wash the Soul from all its stains and impure adherences . And therefore this first access to Christ is in the style of Scripture called Regeneration , the New Birth , Redemption , Renovation , Expiation , or Atonement with God , and Justification . And these words in the New Testament relate principally and properly to the abolition of sins committed before Baptism . For we are justified freely by his grace through the redemption that is in Jesus Christ ; Whom God hath set forth to be a propitiation , to declare his Rightcousness for the remission of sins that are past : To declare , I say , at this time his righteousness . And this is that which S. Paul calls Justification by Faith , that boasting might be excluded , and the grace of God by Jesus made exceeding glorious . For this being the proper work of Christ , the first entertainment of a Disciple , and manifestation of that state which is first given him as a favour , and next intended as a duty , is a total abolition of the precedent guilt of sin , and leaves nothing remaining that can condemn ; we then freely receive the intire and perfect effect of that Atonement which Christ made for us , we are put into a condition of innocence and favour . And this , I say , is done regularly in Baptism , and S. Paul expresses it to this sense ; after he had enumerated a series of Vices subjected in many , he adds , and such were some of you ; but ye are washed , but ye are sanctified . There is nothing of the old guilt remanent , when ye were washed ye were sanctified , or , as the Scripture calls it in another place , Ye were redeemed from your vain conversation . 5. For this Grace was the formality of the Covenant : Repent , and believe the Gospel . Repent and be converted , ( so it is in S. Peter's Sermon , ) and your sins shall be done away , that was the Covenant . But that Christ chose Baptism for its signature appears in the Parallel ; Repent , and be baptized , and wash away your sins : For Christ loved his Church , and gave himself for it ; That he might sanctifie and cleanse it with the washing of water by the Word ; That he might present it to himself a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish . The Sanctification is integral , the Pardon is universal and immediate . 6. But here the process is short , no more at first but this , Repent , and be baptized , and wash away your sins ; which Baptism because it was speedily administred , and yet not without the preparatives of Faith and Repentance , it is certain those predispositions were but instruments of reception , actions of great facility , of small employment , and such as , supposing the * person not unapt , did confess the infiniteness of the Divine mercy , and fulness of the redemption & is called by the Apostle ( a ) a being justified freely . 7. Upon this ground it is that , by the Doctrine of the Church , heathen persons , strangers from the 〈◊〉 of grace , were invited to a confession of Faith , and dereliction of false Religions , with a promise , that at the very first resignation of their persons to the service of Jesus they should obtain full pardon . It was S. Cyprian's counsel to old Demetrianus , Now in the evening of thy days , when thy Soul'is almost expiring , repent of thy sins , believe in Jesus , and turn Christian ; and although thou art almost in the embraces of death , yet thou shalt be comprehended of immortality . Baptizatus ad horam securus bine exit , saith S. Austin ; A baptized person dying immediately shall live eternally and gloriously . And this was the case of the Thief upon the Cross , he confessed Christ , and repented of his sins , and begged pardon , and did acts enough to facilitate his first access to Christ , and but to remove the hindrances of God's favour ; then he was redeemed and reconciled to God by the death of Jesus , that is , he was pardoned with a full , instantaneous , integral and clear Pardon ; with such a pardon which declared the glory of God's mercies , and the infiniteness of Christ's merits , and such as required a more reception and entertainment on man's part . 8. But then we , having received so great a favour , enter into Covenant to correspond with a proportionable endeavour ; the benefit of absolute Pardon , that is , Salvation of our Souls , being not to be received till the times of refreshing shall come from the presence of the Lord : all the intervall we have promised to live a holy life in obedience to the whole Discipline of Jesus . That 's the condition on our part : And if we prevaricate that , the mercy shewn to the blessed Thief is no argument of hope to us , because he was saved by the mercies of the first access , which corresponds to the Remission of sins we receive in Baptism ; and we shall perish by breaking our own promises and obligations , which Christ passed upon us when he made with us the Covenant of an intire and gracious Pardon . 9. For in the precise Covenant there is nothing else described , but Pardon so given and ascertained upon an Obedience persevering to the end . And this is clear in all those places of Scripture which express a holy and innocent life to have been the purpose and design of Christ's death for us , and redemption of us from the former estate . Christ bare our sins in his own body on the tree , that we being dead unto sins , should live unto righteousness ; by whose stripes ye are healed . [ Exinde ] from our being healed , from our dying unto sin , from our being buried with Christ , from our being baptized into his death ; the end of Christ's dying for us is , that we should live unto righteousness . Which was also highly and prophetically expressed by S. Zachary in his divine Ecstasie : This was the oath which he sware to our Fore-father Abraham , That he would grant unto us , that we being delivered out of the hands of our Enemies might serve him without fear , In holiness and righteousness before him , all the days of our life . And S. Paul discourses to this purpose pertinently and largely : For the grace of God that bringeth Salvation hath appeared to all men , Teaching us , that denying ungodliness and worldly lusts , [ Hi sunt Angeli quibus in lavacro renunciavimus , saith Tertullian , Those are the evil Angels , the Devil and his works , which we deny or renounce in Baptism ] we should live soberly , righteously and godly in this present world , that is , lead a whole life in the pursuit of universal holiness , [ Sobriety , Justice and Godlinèss being the proper language to signifie our Religion and respects to God , to our neighbours , and to our selves . ] And that this was the very end of our dying in Baptism , and the design of Christ's manifestation of our Redemption , he adds , Looking for that blessed hope , and the glorious appearing of the great God and our Saviour Jesus , Who gave himself for us , to this very purpose , that he might redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works . Purifying a people peculiar to himself is cleansing it in the Laver of Regeneration , and appropriating it to himself in the rites of Admission and Profession . Which plainly designs the first consignation of our Redemption to be in Baptism , and that Christ , there cleansing his Church from every spot or wrinkle , made a Covenant with us , that we should renounce all our sins , and he should cleanse them all , and then that we should abide in that state . Which is also very explicitely set down by the same Apostle in that divine and mysterious Epistle to the Romans : How shall we that are dead to sin live any longer therein ? Know ye not , that so many of us as were baptized into Jesus Christ , were baptized into his death ? Well , what then ? Therefore we are buried with him by Baptism into his death , that like as Christ was raised up from the dead by the glory of the Father , even so we also should walk in newness of life . That 's the end and mysteriousness of Baptism , it is a consignation into the Death of Christ , and we die with him that once , that is , die to sin , that we may for ever after live the life of righteousness . Knowing this , that our old man is crucified with him ; that the body of sin might be destroyed , that henceforth we should not serve sin ; that is , from the day of our Baptism to the day of our death . And therefore God , who knows the weaknesses on our part , and yet the strictness and necessity of conserving Baptismal grace by the Covenant Evangelical , hath appointed the auxiliaries of the Holy Spirit to be ministred to all baptized people in the holy Rite of Confirmation , that it might be made possible to be done by Divine aids , which is necessary to be done by the Divine Commandments . 10. And this might not be improperly said to be the meaning of those words of our Blessed Saviour , He that speaks a word against the Son of man , it shall be forgiven him ; but he that speaks a word against the Holy Ghost , it shall not be forgiven him : That is , those sins which were committed in Infidelity , before we became Disciples of the Holy Jesus , are to be remitted in Baptism and our first profession of the Religion ; but the sins committed after Baptism and Confirmation , in which we receive the Holy Ghost , and by which the Holy Spirit is grieved , are to be accounted for with more severity . And therefore the * Primitive Church , understanding our obligations according to this discourse , admitted not any to holy Orders who had lapsed and fallen into any sin of which she could take cognisance , that is , such who had not kept the integrity of their Baptism ; but sins committed before Baptism were no impediments to the susception of Orders , because they were absolutely extinguished in Baptism . This is the nature of the Covenant we made in Baptism , that 's the grace of the Gospel , and the effect of Faith and Repentance ; and it is expected we should so remain . For it is nowhere expressed to be the mercy and intention of the Covenant Evangelical , that this Redemption should be any more than once , or that Repentance , which is in order to it , can be renewed to the same or so great purposes and present effects . 11. But after we are once reconciled in Baptism and put intirely into God's favour , when we have once been redeemed , if we then fall away into sin , we must expect God's dealing with us in another manner and to other purposes . Never must we expect to be so again justified , and upon such terms as formerly ; the best days of our Repentance are interrupted : not that God will never forgive them that sin after Baptism , and recover by Repentance ; but that Restitution by repentance after Baptism is another thing than the first Redemption . No such intire , clear , and integral , determinate , and presential effects of Repentance ; but an imperfect , little , growing , uncertain , and hazardous Reconciliation : a Repentance that is always in production , a Renovation by parts , a Pardon that is revocable , a Salvation to be wrought by fear and trembling : all our remanent life must be in bitterness , our hopes allayed with fears , our meat attempered with Coloquintida , and death is in the pot : as our best actions are imperfect , so our greatest Graces are but possibilities and aptnesses to a Reconcilement , and all our life we are working our selves into that condition we had in Baptism , and lost by our relapse . As the habit lessens , so does the guilt ; as our Vertues are imperfect , so is the Pardon ; and because our Piety may be interrupted , our state is uncertain , till our possibilities of sin are ceased , till our fight is finished , and the victory therefore made sure because there is no more fight . And it is remarkable , that S. Peter gives counsel to live holily in pursuance of our redemption , of our calling , and of our escaping from that corruption that is in the world through Lust , lest we lose the benefit of our purgation , to which by way of antithesis he opposes this . Wherefore the rather give diligence to make your calling and election sure . And , if ye do these things , ye shall never fall . Meaning , by the perpetuating our state of Baptism and first Repentance we shall never fall , but be in a sure estate ; our calling and election shall be sure . But not , if we fall ; * if we forget we were purged from our old sins ; if we forfeit our calling , we have also made our election unsure , movable and disputable . 12. So that now the hopes of lapsed sinners relie upon another bottom . And as in Moses's Law there was no revelation of Repentance , but yet the Jews had hopes in God , and were taught the succours of Repentance by the Homilies of the Prophets and other accessory notices : So in the Gospel the Covenant was established upon Faith and Repentance , but it was consigned in Baptism , and was verifiable onely in the integrity of a following holy life according to the measures of a man ; not perfect , but sincere ; not faultless , but heartily endeavoured : but yet the mercies of God in pardoning sinners lapsed after Baptism was declared to us by collateral and indirect occasions ; by the Sermons of the Apostles , and the Commentaries of Apostolical persons , who understood the meaning of the Spirit , and the purposes of the Divine mercy , and those other significations of his will which the blessed Jesus left upon record in other parts of his Testament , as in Codicills annexed , besides the precise Testament it self . And it is certain , if in the Covenant of Grace there be the same involution of an after-Repentance as there is of present Pardon upon past Repentance and future Sanctity , it is impossible to justifie that a holy life and a persevering Sanctity is enjoyned by the Covenant of the Gospel : if , I say , in its first intention it be declared that we may as well , and upon the same terms , hope for Pardon upon a Recovery hereafter , as upon the perseverance in the present condition . 13. From these premisses we may soon understand what is the Duty of a Christian in all his life , even to pursue his own undertaking made in Baptism or his first access to Christ , and redemption of his person from the guilt and punishment of sins . The state of a Christian is called in Scripture Regeneration , Spiritual life , Walking after the Spirit , Walking in newness of life , that is , a bringing forth fruits meet for Repentance . That Repentance which tied up in the same ligament with Faith was the disposition of a Christian to his Regeneration and Atonement , must have holy life in perpetual succession ; for that is the apt and proper fruit of the first Repentance which John the Baptist preached as an introduction to Christianity , and as an entertaining the Redemption by the bloud of the Covenant . And all that is spoken in the New Testament is nothing but a calling upon us to do what we promised in our Regeneration , to perform that which was the design of Christ , who therefore redeemed us , and bare our sins in his own body , that we might die unto sin , and live unto righteousness . 14. This is that saying of S. Paul , Follow peace with all men , and holiness , without which no man shall see the Lord : Looking diligently , lest any man fail of the grace of God , lest any root of bitterness springing up trouble you : Plainly saying , that unless we pursue the state of Holiness and Christian communion into which we were baptized when we received the grace of God , we shall fail of the state of Grace , and never come to see the glories of the Lord. And a little before , Let us draw near with a true heart , in full assurance of Faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . That 's the first state of our Redemption , that 's the Covenant God made with us , to remember our sins no more , and to put his laws in our hearts and minds . And this was done when our bodies were washed with water , and our hearts sprinkled from an evil conscience , that is , in Baptism . It remains then that we persist in the condition , that we may continue our title to the Covenant ; for so it follows , Let us hold fast the profession of our Faith without wavering : For if we sin wilfully after the profession , there remains no more sacrifice : that is , If we hold not fast the profession of our Faith , and continue not the condition of the Covenant , but fall into a contrary state , we have forfeited the mercies of the Covenant . So that all our hopes of Blessedness , relying upon the Covenant made with God in Jesus Christ , are ascertained upon us by holding fast that profession , by retaining our hearts still sprinkled from an evil conscience , by following peace with all men and holiness : For by not failing of the grace of God , we shall not fail of our hopes , the mighty price of our high calling ; but without all this we shall never see the face of God. 15. To the same purpose are all those places of Scripture which intitle us to Christ and the Spirit upon no other condition but a holy life , and a prevailing , habitual , victorious Grace . Know you not your own selves , Brethren , how that Jesus Christ is in you , except ye be reprobates ? There are but two states of being in order to Eternity , either a state of the Inhabitation of Christ , or the state of Reprobation : Either Christ is in us , or we are reprobates . But what does that signifie , to have Christ dwelling in us ? That also we learn at the feet of the same Doctor ; If Christ be in you , the body is dead by reason of sin , but the spirit is life because of righteousness . The body of Sin is mortified , and the life of Grace is active , busie , and spiritual in all them who are not in the state of Reprobation . The Parallel with that other expression of his ; They that are Christ's have crucified the flesh with the affections and lusts . If sin be vigorous , if it be habitual , if it be beloved , if it be not dead or dying in us , we are not of Christ's portion , we belong not to him , nor he to us . For whoever is born of God doth not commit sin , for his seed remaineth in him ; and he cannot sin , because he is born of God : that is , every Regenerate person is in a condition whose very being is a contradiction and an opposite design to Sin. When he was regenerate and born anew of water and the spirit , the seed of God , the original of Piety , was put into him , and bidden to encrease and multiply . The seed of God ( in S. John ) is the same with the word of God ( in S. James ) by which he begat us ; and as long as this remains , a Regenerate person cannot be given up to sin ; for when he is , he quits his Baptism , he renounces the Covenant , he alters his relation to God in the same degree as he enters into a state of sin . 16. And yet this discourse is no otherwise to be understood than according to the design of the thing it self and the purpose of God , that is , that it be a deep ingagement and an effectual consideration for the necessity of a holy life : but at no hand let it be made an instrument of Despair , nor an argument to lessen the influences of the Divine Mercy . For although the nicety and limits of the Covenant being consigned in Baptism are fixed upon the condition of a holy and persevering uninterrupted Sanctity ; and our Redemption is wrought but once , compleated but once , we are but once absolutely , intirely and presentially forgiven , and reconciled to God , this Reconciliation being in virtue of the Sacrifice , and this Sacrifice applied in Baptism is one , as Baptism is one , and as the Sacrifice is one : yet the Mercy of God besides this great Feast hath fragments , which the Apostles and Ministers spiritual are to gather up in baskets , and minister to the afterneeds of indigent and necessitous Disciples . 17. And this we gather , as fragments are gathered , by respersed sayings , instances and examples of the Divine mercy recorded in Holy Scripture . The Holy Jesus commands us to forgive our brother seventy times seven times , when he asks our pardon and implores our mercy ; and since the Divine mercy is the pattern of ours , and is also procured by ours , the one being made the measure of the other by way of precedent and by way of reward , God will certainly forgive us as we forgive our brother : and it cannot be imagined God should oblige us to give pardon oftner than he will give it himself , especially since he hath expressed ours to be a title of a proportionable reception of his ; and hath also commanded us to ask pardon all days of our life , even in our daily offices , and to beg it in the measure and rule of our own Charity and Forgiveness to our Brother . And therefore God in his infinite wisdom foreseeing our frequent relapses , and considering our infinite infirmities , appointed in his Church an ordinary ministery of Pardon , designing the Minister to pray for sinners , and promising to accept him in that his advocation , or that he would open or shut Heaven respectively to his act on earth , that is , he would hear his prayers , and verifie his ministery , to whom he hath committed the word of Reconciliation . This became a duty to Christian Ministers , Spiritual persons , that they should restore a person overtaken in a fault , that is , reduce him to the condition he begins to lose ; that they should pray over sick persons , who are also commanded to confess their sins , and God hath promised that the sins they have committed shall be forgiven them . Thus S. Paul absolved the incestuous excommunicate Corinthian ; in the person of Christ he forgave him . And this also is the confidence S. John taught the Christian Church upon the stock of the excellent mercy of God and propitiation of Jesus : * If we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all 〈◊〉 . Which discourse he directs to them who were Christians already initiated into the Institution of Jesus . And the Epistles which the Spirit sent to the Seven Asian Churches , and were particularly addressed to the Bishops , the Angels , of those Churches , are exhortations , some to Perseverance , some to Repentance , that they may return from whence they are fallen . And the case is so with us , that it is impossible we should be actually and perpetually free from sin in the long succession of a busie , and impotent , and a tempted conversation . And without these reserves of the Divine grace and after-emanations from the Mercy-seat , no man could be saved ; and the death of Christ would become inconsiderable to most of his greatest purposes : for none should have received advantages but newly-baptized persons , whose Albs of Baptism served them also for a winding-sheet . And therefore our Baptism , although it does consign the work of God presently to the baptized person in great , certain and intire effect in order to the remission of what is past , in case the Catechumen be rightly disposed or hinders not ; yet it hath also influence upon the following periods of our life , and hath admitted us into a lasting state of Pardon , to be renewed and actually applied by the Sacrament of the Lord's Supper , and all other Ministeries Evangelical , and so long as our Repentance is timely , active , and affective . 18. But now although it is infinitely certain that the gates of Mercy stand open to sinners after Baptism ; yet it is with some variety , and greater difficulty . He that renounces Christianity , and becomes Apostate from his Religion , not by a seeming abjuration under a storm , but by a voluntary and hearty dereliction , he seems to have quitted all that Grace which he had received when he was illuminated , and to have lost the benefits of his Redemption and former expiation . And I conceive this is the full meaning of those words of S. Paul , which are of highest difficulty and latent sense ; For it is impossible for those who were once enlightned , &c. if they shall fall away , to renew them again unto Repentance . The reason is there subjoyned , and more clearly explicated a little after : For if we sin wilfully after we have received the knowledge of the truth , there remains no more sacrifice for sins ; For he hath counted the bloud of the Covenant , wherewith he was sanctified , an unholy thing , and hath done despite to the Spirit of Grace . The meaning is divers , according to the degrees of apostasie or relapse . They who fall away after they were once enlightned in Baptism , and felt all those blessed effects of the sanctification and the emanations of the Spirit , if it be into a contradictory state of sin and mancipation , and obstinate purposes to serve Christ's enemies ; then there remains nothing but a fearful expectation of Judgment : but if the backsliding be but the interruption of the first Sanctity by a single act , or an unconformed , unresolved , unmalicious habit ; then also it is impossible to renew them unto Repentance , viz. as formerly , that is , they can never be reconciled as before , integrally , fully , and at once , during this life . For that Redemption and expiation was by Baptism into Christ's death , and there are no more deaths of Christ , nor any more such sacramental consignations of the benefit of it ; there is no more sacrifice for sins , but the Redemption is one , as the Sacrifice is one in whose virtue the Redemption does operate . And therefore the Novatians , who were zealous men denied to the first sort of persons the peace of the Church , and remitted them to the Divine Judgment . The * Church her self was sometimes almost as zealous against the second sort of persons lapsed into capital crimes , granting to them Repentance but once ; by such disciplines consigning this truth , That every recession from the state of Grace , in which by Baptism we were established and consigned , is a farther step from the possibilities of Heaven , and so near a ruine , that the Church thought them persons fit to be transmitted to a Judicature immediately Divine ; as supposing either her power to be too little , or the others malice too great , or else the danger too violent , or the scandal insupportable . For concerning such persons , who once were pious , holy , and forgiven , ( for so is every man and woman worthily and aptly baptized ) and afterwards fell into dissolution of manners , extinguishing the Holy Ghost , doing despite to the Spirit of Grace , crucisying again the Lord of Life , that is , returning to such a condition from which they were once recovered , and could not otherwise be so but by the death of our dearest Lord ; I say , concerning such persons the Scripture speaks very suspiciously , and to the sense and signification of an infinite danger . For if the speaking a word against the Holy Ghost be not to be pardoned here nor hereafter , what can we imagine to be the end of such an impiety which crucifies the Lord of Life , and puts him to an open shame , which quenches the Spirit , doing despite to the Spirit of Grace ? Certainly that is worse than speaking against him . And such is every person who falls into wilful Apostasie from the Faith , or does that violence to Holiness which the other does to Faith ; that is , extinguishes the sparks of Illumination , quenches the Spirit , and is habitually and obstinately criminal in any kind . For the same thing that 〈◊〉 was in the first period of the world , and Idolatry in the second , the same is Apostasie in the last ; it is a state wholly contradictory to all our religious relation to God according to the nature and manner of the present communication . Only this last , because it is more malicious , and a declension from a greater grace , is something like the fall of Angels . And of this the Emperour Julian was a sad example . 19. But as these are degrees immediately next , and a little less ; so the hopes of pardon are the more visible . Simon Magiss spake a word , or at least thought , against the Holy Ghost , he thought he was to be bought with mony . Concerning him S. Peter pronounced , Thou art in the gall of bitterness , and in the bond of iniquity : Yet repent , & pray God , if perhaps the thought of thine heart may be forgiven thee . Here the matter was of great difficulty ; but yet there was a possibility 〈◊〉 , at least no impossibility of recovery declared . And therefore S. Jude bids us , of some to have compassion , making a difference ; and others save with fear , pulling them out of the fire : meaning that their condition is only not desperate . And still in descent , retaining the same proportion , every lesser sin is easier pardoned , as better consisting with the state of Grace ; the whole Spirit is not destroyed , and the body of sin is not introduced : Christ is not quite ejected out of possession , but , like an oppressed Prince , still continues his claim ; and such is his mercy that he will still do so , till all be lost , or that he is provoked by too much violence , or that Antichrist is put in substitution , and sin reigns in 〈◊〉 mortal body . So that I may use the words of Saint John , These things I write unto you , that ' you sin not . But if any man sin , we have an Advocate with the 〈◊〉 , Jesus Christ the Righteous : And he is a propitiation for our sins ; and not for ours only , but for the sins of the whole world . That is plainly , Although the design of the Gospel be , that we should erect a Throne for Christ to reign in our spirits , and this doctrine of Innocence be therefore preached that ye sin not ; yet if one be overtaken in a fault , despair not , Christ is our Advocate , and he is the Propitiation : he did propitiate the Father by his death , and the benefit of that we receive at our first access to him ; but then he is our Advocate too , and prays perpetually for our perseverance or restitution respectively . But his purpose is , and he is able so to do , to keep you from falling , and to present you faultless before the presence of his Glory . 20. This consideration I intend should relate to all Christians of the world : And although by the present custom of the Church , we are baptized in our infancy , and do not actually reap that fruit of present Pardon which persons of a mature age in the primitive Church did , ( for we yet need it not , as we shall when we have past the calentures of Youth , which was the time in which the wisest of our Fathers in Christ chose for their Baptism , as appears in the instance of S. Ambrose , S. Austin , and divers others ; ) yet we must remember , that there is a Baptism of the Spirit as well as of water : and when-ever this happens , whether it be together with that Baptism of water , as usually it was when only men and women of years of discretion were baptized ; or whether it be ministred in the rite of Confirmation , which is an admirable suppletory of an early Baptism , and intended by the Holy Ghost for a corroborative of Baptismal grace , and a defensative against danger ; or that , lastly , it be performed by an internal and merely spiritual Ministery , when we by acts of our own election verifie the promise made in Baptism , and so bring back the Rite by receiving the effect of Baptism ; that is , when-ever the filth of our flesh is washt away , and that we have the answer of a pure conscience towards God , which S. Peter affirms to be the true Baptism , and which by the purpose and design of God it is expected we should not defer longer than a great reason or a great necessity enforces ; when our sins are first explated , and the sacrifice and death of Christ is made ours , and we made God's by a more immediate title , ( which at some time or other happens to all Christians , that pretend to any hopes of Heaven : ) then let us look to our standing , and take heed lest we fall . When we once have tasted of the heavenly gift , and are made partakers of the Holy Ghost , and have tasted the good word of God , and the powers of the world to come , that is , when we are redeemed by an actual mercy and presential application , which every Christian that belongs to God is at some time or other of his life ; then a fall into a deadly crime is highly dangerous , but a relapse into a contrary estate is next to desperate . 21. I represent this sad , but most true , Doctrine in the words of S. Peter : If , after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ , they are again entangled therein , and overcome ; the latter end is worse with them than the beginning . For it had been better for them not to have known the way of righteousness , than after they have known it to turn from the holy Commandment delivered unto them . So that a relapse after a state of Grace into a state of sin , into confirmed habits , is to us a great sign , and possibly in it self it is more than a sign , even a state , of reprobation and final abscission . 22. The summ of all is this . There are two states of like opposite terms . First , Christ redeems us from our vain conversation , and reconciles us to God , putting us into an intire condition of Pardon , Favour , Innocence and Acceptance , and becomes our Lord and King , his Spirit dwelling and reigning in us . The opposite state to this is that which in Scripture is called a crucifying the Lord of Life , a doing despite to the Spirit of grace , a being entangled in the pollutions of the world , the Apostasie or falling away , an impotency or disability to do good , viz. of such who cannot cease from sin , who are slaves of sin , and in whom sin reigns in their bodies . This condition is a full and integral deletery of the first ; it is such a condition , which as it hath no Holiness or remanent affections to Vertue , so it hath no hope or revelation of a mercy , because all that benefit is lost which they received by the death of Christ ; and the first being lost , there remains no more sacrifice for sins , but a certain fearful expectation of Judgment . But between these two states stand all those imperfections and single delinquencies , those slips and falls , those parts of recession and apostasie , those grievings of the Spirit : and so long as any thing of the first state is left , so long we are within the Covenant of grace , so long we are within the ordinary limits of mercy and the Divine compassion , we are in possibilities of recovery , and the same sacrifice of Christ hath its power over us ; Christ is in his possession , though he be disturbed : but then our restitution consists upon the only condition of a renovation of our integrity ; as are the degrees of our Innocence , so are our degrees of Confidence . 23. Now because the intermedial state is divisible , various , successive , and alterable ; so also is our condition of Pardon . Our flesh shall no more return as that of a little child , our wounds shall never be perfectly cured ; but a scar , and pain , and danger of a relapse shall for ever afflict us ; our sins shall be pardoned by parts and degrees , to uncertain purposes , but with certain danger of being recalled again ; and the Pardon shall never be 〈◊〉 till that day in which all things have their consummation . 24. And this is evident to have been God's usual dealing with all those upon whom his Name is called . God pardoned David's sins of Adultery and Murther : but the Pardon was but to a certain degree , and in a limited expression ; God hath taken away thy sin , thou shalt not die : but this Pardon was as imperfect as his condition was , Nevertheless the child that is born unto thee , that shall die . Thus God pardoned the Israelites at the importunity of Moses , and yet threatned to visit that sin upon them in the day of Visitation . And so it is in Christianity : when once we have broke and discomposed the golden chain of Vocation , Election and Justification , which are intire links and methodical periods of our happiness when we first give up our names to Christ , for ever after our condition is imperfect ; we have broken our Covenant , and we must be saved by the excrescencies and overflowings of mercy . Our whole endeavour must be to be reduced to the state of our Baptismal innocence and integrity , because in that the Covenant was established . And since our life is full of defailances , and all our endeavours can never make us such as Christ made us , and yet upon that condition our hopes of happiness were established , I mean , of remaining such as he had made us ; as are the degrees of our Restitution and access to the first federal condition , so also are the degrees of our Pardon : but as it is always in imperfection during this life , and subject to change and defailance ; so also are the hopes of our felicity , never certain till we are taken from all danger , never perfect till all that is imperfect in us is done away . 25. And therefore in the present condition of things our pardon was properly expressed by David , and S. Paul , by a covering , and a not imputing . For because the body of sin dies visibly , and fights perpetually , and disputes with hopes of victory , and may also prevail , all this life is a condition of suspense ; our sin is rather covered , than properly pardoned ; God's wrath is suspended , not satisfied ; the sin is not to all purposes of anger imputed , but yet is in some sence remanent , or at least lies ready at the door . Our condition is a state of Imperfection ; and every degree of imperfection brings a degree of Recession from the state Christ put us in ; and every recession from our Innocence is also an abatement of our Confidence ; the anger of God hovers over our head , and breaks out into temporal Judgments ; and he retracts them again ; and threatens worse , according as we approach to or retire from that first Innocence , which was the first entertainment of a Christian , and the Crown of the Evangelical Covenant . Upon that we entertained the mercies of Redemption ; and God established it upon such an Obedience which is a constant , perpetual and universal sincerity and endeavour : and as we perform our part , so God verifies his , and not only gives a great assistance by the perpetual influences of his Holy Spirit , by which we are consigned to the day of Redemption , but also takes an account of Obedience , not according to the standard of the Law and an exact scrutiny , but by an Evangelical proportion ; in which we are on one side looked upon as persons already redeemed and assisted , and therefore highly engaged ; and on the other side as compassed about with infirmities and enemies , and therefore much pitied . So that as at first our Calling and Election is presently good , and shall remain so , if we make it sure ; so if we once prevaricate it , we are rendred then full of hazard , difficulty and uncertainty , and we must with pains and sedulity work out our Salvation with fear and trembling ; first by preventing a fall , or afterwards by returning to that excellent condition from whence we have departed . 26. But although the pardon of sins after Baptism be , during this life , difficult , imperfect , and revocable ; yet because it is to great effects for the present , and in order to a complete Pardon in the day of Judgment , we are next to enquire , what are the parts of duty to which we are obliged after such prevarications which usually interrupt the state of Baptismal innocence , and the life of the Spirit . S. John gives this account : If we say we have fellowship with God , and walk in darkness , we lie , and do not the truth . But if we walk in the light , as he is in the light , we have communion one with another , and the bloud of Jesus cleanseth us from all sin . This state of duty S. Paul calls a casting off the works of darkness , a putting on the armour of light , a walking honestly , a putting on the Lord Jesus Christ. And to it he confronts , making provision for the flesh , to fulfill the lusts thereof . S. Peter , describing the duty of a Christian , relates the proportion of it as high as the first precedent , even God himself . As he which hath called you is holy , so be ye holy in all manner of conversation : Not fashioning your selves according to the former lusts . And again , Seeing then that all these things shall be dissolved , what manner of persons ought we to be in all holy conversation and godliness ? And S. John , with the same severity and perfection , Every one that hath this hope ( that is , every one who either does not , or hath no reason to despair ) purifieth himself , even as God is pure ; meaning , that he is pure by a Divine purity , which God hath prescribed as an imitation of his Holiness , according to our capacities and possibilities . That Purity must needs be a laying aside all malice , and guile , and hypocrisies , and envies , and evil speakings ; so S. Peter expresses it : a laying aside every weight , and the sin that does so easily beset us ; so S. Paul. This is to walk in the light , as he is in the light ; for in him is no darkness at all ; which we have then imitated , when we have escaped the corruption that is in the world through lusts , that is , so as we are not held by them , that we take them for our enemies , for the object and party of our contestation and spiritual fight , when we contend earnestly against them , and resist them unto bloud , if need be ; that 's being pure as he is pure . But besides this positive rejection of all evil , and perpetually contesting against sin , we must pursue the interests of Vertue and an active Religion . 27. And besides this , saith S. Peter , giving all diligence , add to your Faith Vertue , to your Vertue Knowlege , and to Knowledge Temperance , and to Temperance Patience , and to Patience Godliness , and to Godliness Brotherly kindness , and to Brotherly kindness Charity . All this is an evident prosecution of the first design , the holiness and righteousness of a whole life , the being clear from all spots and blemishes , a being pure , and so presented unto Christ : for upon this the Covenant being founded , to this all industries must endeavour , and arrive in their proportions . * For if these things be in you and abound , they shall make that you be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind , and hath forgotten he was purged from his old sins ; that is , he hath lost his Baptismal grace , and is put from the first state of his Redemption towards that state which is contradictory and destructive of it . 28. Now because all these things are in latitude , distance and divisibility , and only injoyn a sedulity and great endeavour , all that we can dwell upon is this , That he who endeavours most is most secure , and every degree of negligence is a degree of danger ; and although in the intermedial condition between the two states of Christianity and a full impiety there is a state of recovery and possibility , yet there is danger in every part of it , and it increases according as the deflection and irregularity comes to its height , position , state and finality . So that we must give all diligence to work out our Salvation , and it would ever be with fear and trembling : with fear , that we do not lose our innocence ; and with trembling , if we have lost it , for fear we never recover , or never be accepted . But Holiness of life and uninterrupted Sanctity being the condition of our Salvation , the ingredient of the Covenant , we must proportion our degrees of hope and confidence of Heaven according as we have obtained degrees of Innocence , or Perseverance , or Restitution . Only this : As it is certain he is in a state of reprobation who lives unto sin , that is , whose actions are habitually criminal , who gives more of his consent to wickedness than to Vertue : so it is also certain he is not in the state of God's favour and Sanctification , unless he lives unto righteousness , that is , whose desires , and purposes , and endeavours , and actions , and customs are spiritual , holy , sanctified , and obedient . When sin is dead , and the spirit is life ; when the Lusts of the flesh are mortified , and the heart is purged from an evil conscience , and we abound in a whole Systeme of Christian Vertues ; when our hearts are right to God , and with our affections and our wills we love God and keep his Commandments ; when we do not only cry , Lord , Lord , but also do his will ; then Christ dwells in us , and we in Christ. Now let all this be taken in the lowest sence that can be imagined , all I say which out of Scripture I have transcribed ; [ casting away every weight ; laying aside all malice , mortifying the deeds of the flesh , crucifying the old man with all his affections and lusts , and then having escaped the corruption that is in the world through lust , besides this , adding vertue to vertue till all righteousness be fulfilled in us , walking in the light , putting on the Lord Jesus , purifying our selves as God is pure , following peace with all men and holiness , resisting unto bloud , living in the Spirit , being holy in all manner of conversation as he is holy , being careful and excellent in all conversation and godliness , ] all this , being a pursuit of the first design of Christ's death and our reconcilement , can mean no less but that , 1. We should have in us no affection to a sin ; of which we can best judge , when we never chuse it , and never fall under it but by surprise , and never lie under it at all , but instantly recover , judging our selves severely : and 2. That we should chuse Vertue with great freedom of spirit and alacrity , and pursue it earnestly , * integrally , and make it the business of our ‖ lives : and that , 3. The effect of this be , that sin be crucified in us , and the desires to it dead , flat and useless ; and that our desires of serving Christ be quick-spirited , active , and effective , inquisitive for opportunities , apprehensive of the offer , chearful in the action , and persevering in the employment . 29. Now let a prudent person imagine what infirmities and over-sights can consist with a state thus described , and all that does no violence to the Covenant ; God pities us , and calls us not to an account for what * morally cannot , or certainly will not with great industry be prevented . But whatsoever is inconsistent with this condition is an abatement from our hopes , as it is a retiring from our duty , and is with greater or less difficulty cured , as are the degrees of its distance from that condition which Christ stipulated with us when we became his Disciples . For we are just so restored to our state of grace and favour as we are restored to our state of purity and holiness . Now this redintegration or renewing of us into the first condition is also called Repentance , and is permitted to all persons who still remain within the powers and possibilities of the Covenant , that is , who are not in a state contradictory to the state and portion of Grace ; but with a difficulty increased by all circumstances , and incidences of the crime and person . And this I shall best represent in repeating these considerations . 1. Some sins are past hopes of Pardon in this life . 2. All that are pardoned are pardoned by parts , revocably and imperfectly during this life , not quickly , nor yet manifestly . 3. Repentance contains in it many operations , parts and imployments , its terms and purpose being to redintegrate our lost condition , that is , in a second and less perfect sence , but , as much as in such circumstances we can , to verifie our first obligations of innocence and holiness in all manner of conversation and godliness . 30. Concerning the first , it is too sad a consideration to be too dogmatical and conclusive in it ; and therefore I shall only recall those expresses of Scripture which may without envy decree the article : such as are those of S. Paul , that there is a certain sort of men , whom he twice describes , whom it is impossible to renew again unto Repentance ; or those of S. Peter , such whose latter end is worse than the beginning , because after they once had escaped the pollutions of the world , they are intangled therein ; such who , as our Blessed Saviour threatens , shall never be forgiven in this world , nor in the world to come . For there is an unpardonable estate , by reason of its malice and opposition to the Covenant of Grace ; and there is a state unpardonable , because the time of Repentance is past . There are days and periods of Grace : If thou hadst known , at least in this thy day , said the weeping Saviour of the world to foreknown and determined Jerusalem . When God's decrees are gone out , they are not always revocable : and therefore it was a great caution of the Apostle , that we should follow peace and holiness , and look diligently that we fall not from the grace of God , lest any of us become like 〈◊〉 , to whose Repentance there was no place left , though he sought it carefully with tears : meaning , that we also may put our selves into a condition , when it shall be impossible we should be renewed unto Repentance : and those are they who sin a sin unto death , for whom we have from the Apostle no encouragement to pray . And these are in so general and conclusive terms described in Scripture , that every persevering sinner hath great reason to suspect himself to be in the number : If he endeavours , as soon as he thinks of it , to recover , it is the best sign he was not arrived so far ; but he that liveth long in a violent and habitual course of sin is at the margin and brim of that state of final reprobation , and some men are in it before they be aware , and to some God reckons their days swifter and their periods shorter . The use I make of this consideration is , that if any man hath reason to suspect , or to be certain that his time of Repentance is past , it is most likely to be a death-bed Penitent after a vicious life , a life contrary to the mercies and grace of the Evangelical Covenant ; for he hath provoked God as long as he could , and rejected the offers of Grace as long as he lived , and refused Vertue till he could not entertain her , and hath done all those things which a person rejected from hopes of Repentance can easily be imagined to have done . And if there be any time of rejection , although it may be earlier , yet it is also certainly the last . 31. Concerning the second I shall add this to the former discourse of it , that perfect Pardon of sins is not in this world at all after the first emission and great efflux of it in our first Regeneration . During this life we are in imperfection , minority , and under conditions , which we have prevaricated , and our recovery is in perpetual flux , in heightnings and declensions , and we are highly uncertain of our acceptation , because we are not certain of our restitution and innocence ; we know not whether we have done all that is sufficient to repair the breach made in the first state of favour and Baptismal grace . But he that is dead , saith S. Paul , is justified from sin ; not till then . And therefore in the doctrine of the most learned Jews it is affirmed ; He that is guilty of the profanation of the Name of God , he shall not interrupt the apparent malignity of it by his present Repentance , nor make attonement in the day of Expiation , nor wath the stains away by chastising of himself , but during his life it remains wholly in suspence , and before death is not extinguished ; according to the saying of the Prophet Esay , This iniquity shall not be blotted out till ye die , saith the LORD of Hosts . And some wise persons have affirmed , that Jacob related to this in his expression and appellatives of God , whom he called the God of Abraham , and the fear of his father Isaac , because ( as the Doctors of the Jews tell us ) Abraham being dead was ascribed into the final condition of God's family ; but Isaac , being living , had apprehensions of God not only of a pious , but also of a tremulous fear : he was not sure of his own condition , much less of the degrees of his reconciliation , how far God had forgiven his sins , and how far he had retained them . And it is certain , that if every degree of the Divine favour be not assured by a holy life , those sins of whose pardon we were most hopeful return in as full vigour and clamorous importunity as ever , and are made more vocal by the appendent ingratitude , and other accidental degrees . And this Christ taught us by a Parable : For as the lord made his uncharitable servant pay all that debt which he had formerly forgiven him ; even so will God do to us , if we from our hearts forgive not one another their trespasses . Behold the goodness and severity of God , saith S. Paul : on them which fell severity ; but on thee goodness , if thou continue in that goodness ; otherwise thou shalt be cut off . For this is my Covenant which I shall make with them , when I shall take away their sins . And if this be true in those sins which God certainly hath forgotten , such as were all those which were committed before our illumination ; much rather is it true in those which we committed after , concerning whose actual and full pardon we cannot be certain without a revelation . So that our pardon of sins , when it is granted after the breach of our Covenant , is just so secure as our perseverance is : concerning which because we must ascertain it as well as we can , but ever with fear and trembling so also is the estate of our Pardon , hazardous , conditional , revocable and uncertain ; and therefore the best of men do all their lives ask pardon even of those sins for which they have wept bitterly and done the sharpest and severest penance . And if it be necessary we pray that we may not enter into temptation , because temptation is full of danger , and the danger may bring a sin , and the sin may ruine us : it is also necessary that we understand the condition of our pardon to be , as is the condition of our person , variable as will , sudden as affections , alterable as our purposes , revocable as our own good intentions , and then made as ineffective as our inclinations to good actions . And there is no way to secure our confidence and our hope but by being perfect , and holy , and pure , as our heavenly Father is ; that is , in the sence of humane capacity , free from the habits of all sin , and active and industrious and continuing in the ways of godliness . For upon this only the Promise is built , and by our proportion to this state we must proportion our confidence , we have no other revelation . Christ reconciled us to his Father upon no other conditions , and made the Covenant upon no other articles , but of a holy life , in obedience universal and perpetual : and the abatements of the rigorous sence of the words , as they are such as may infinitely testifie and prove his mercy , so they are such as must secure our duty and habitual graces ; an industry manly , constant and Christian : and because these have so great latitude , ( and to what degrees God will accept our returns he hath no-where punctually described ) he that is most severe in his determination does best secure himself , and by exacting the strictest account of himself , shall obtain the easier scrutiny at the hands of God. The use I make of this consideration is to the same purpose with the former : For if every day of sin and every criminal act is a degree of recess from the possibilities of Heaven , it would be considered at how great distance a death-bed Penitent after a vicious life may apprehend himself to stand for mercy and pardon : and since the terms of restitution must in labour , and in extension of time , or intension of degrees , be of value great enough to restore him to some proportion or equivalence with that state of Grace from whence he is fallen , and upon which the Covenant was made with him ; how impossible , or how near to impossible , it will appear to him to go so far , and do so much in that state , and in those circumstances of disability . 32. Concerning the third particular , I consider that Repentance , as it is described in Scripture , is a system of holy Duties , not of one kind , not properly consisting of parts as if it were a single Grace ; but it is the reparation of that estate into which Christ first put us , a renewing us in the spirit of our mind , so the Apostle calls it ; and the Holy Ghost hath taught this truth to us by the implication of many appellatives , and also by express discourses . For there is in Scripture (a) a Repentance to be repented of , and (b) a Repentance never to be repented of . The first is mere Sorrow for what is past , an ineffective trouble producing nothing good ; such as was the Repentance of Judas , he repented , and hanged himself ; and such was that of Esau , when it was too late ; and so was the Repentance of the five foolish Virgins : which examples tell us also when ours is an impertinent and ineffectual Repentance . To this Repentance Pardon is nowhere promised in Scripture . But there is a Repentance which is called Conversion or Amendment of life , a Repentance productive of holy fruits , such as the Baptist and our Blessed Saviour preached , such as himself also propounded in the example of the (c) Ninivites ; they repented at the preaching of Jonah , that is , (d) they fasted , they covered them in sackcloth , they cried mightily unto God , yea , they turned every one from his evil way , and from the violence that was in their hands . And this was it that appeased God in that instance . God saw their works , that they turned from their evil way ; and God repented of the evil , and did it not . 33. The same Character of Repentance we find in the Prophet Ezekiel : When the wicked man turneth away from his wickedness that he hath committed , and doth that which is lawful and right ; If the wicked restore the pledge , give again that he had robbed , walk in the statutes of life without committing iniquity , he hath done that which is lawful and right , he shall surely live , he shall not die . And in the Gospel Repentance is described with as full and intire comprehensions as in the old Prophets . For Faith and Repentance are the whole duty of the Gospel . Faith when it is in conjunction with a practical grace signifies an intellectual . Faith signifies the submission of the understanding to the Institution ; and Repentance includes all that whole practice which is the intire duty of a Christian after he hath been overtaken in a fault . And therefore Repentance first includes a renunciation and abolition of all evil , and then also enjoyns a pursuit of every vertue , and that till they arrive at an habitual confirmation . 34. Of the first sence are all those expressions of Scripture which imply Repentance to be the deletery of sins . Repentance from dead works S. Paul affirms to be the prime Fundamental of the Religion , that is , conversion or returning from dead works : for unless Repentance be so construed , it is not good sence . And this is therefore highly verified , because Repentance is intended to set us into the condition of our first undertaking , and articles covenanted with God. And therefore it is a redemption of the time , that is , a recovering what we lost , and making it up by our doubled industry . Remember whence thou art fallen , repent , that is , return , and do thy first works , said the Spirit to the Angel of the Church of Ephesus ; or else I will remove the Candlestick , except thou repent . It is a restitution ; If a man be overtaken in a fault , restore such a one , that is , put him where he was . And then , that Repentance also implies a doing all good , is certain by the Sermon of the Baptist , Bring forth fruits meet for Repentance : Do thy first works , was the Sermon of the Spirit ; Laying aside every weight , and the sin that easily encircles us , let us run with patience the race that is set before us , So S. Paul taught . And S. Peter gives charge , that when we have escaped the corruptions of the world and of lusts , besides this , we give all diligence to acquire the rosary and conjugation of Christian vertues . And they are proper effects , or rather constituent parts , of a holy Repentance . For godly sorrow worketh Repentance ( saith S. Paul ) not to be repented of : and that ye may know what is signified by Repentance , behold the product was carefulness , clearing of themselves , indignation , fear , vehement desires , zeal and revenge ; to which if we add the Epithet of holy , ( for these were the results of a godly sorrow , and the members of a Repentance not to be repented of ) we are taught that Repentance , besides the purging out the malice of iniquity , is also a sanctification of the whole man , a turning Nature into Grace , Passions into Reason , and the flesh into spirit . 35. To this purpose I reckon those Phrases of Scripture calling it a (a) renewing of our minds ; a * renewing of the Holy Ghost ; a (b) cleansing of our hands and purifying our hearts , that is , a becoming holy in our affections and righteous in our actions ; a ( a ) transformation or utter change ; a (c) crucifying the flesh with the affections and lusts ; a * mortified state ; a ‖ purging out the old leven , and becoming a new conspersion ; a (a) waking out of sleep , and (b) walking honestly as in the day ; a (c) being born again , and being born from above ; a new life . And I consider that these preparative actions of Repentance , such as are Sorrow , and Confession of sins , and Fasting , and exteriour Mortifications and severities , are but fore-runners of Repentance , some of the retinue , and they are of the family , but they no more complete the duty of Repentance than the harbingers are the whole Court , or than the Fingers are all the body . There is more joy in Heaven , said our Blessed Saviour , over one sinner that repenteth , than over ninety nine just persons who need no repentance . There is no man but needs a tear and a sorrow even for his daily weaknesses , and possibly they are the instrumental expiations of our sudden and frequent and lesser surprises of imperfection ; but the just persons need no repentance , that is , need no inversion of state , no transformation from condition to condition , but from the less to the more perfect the best man hath . And therefore those are vain persons who when they owe God a hundred will write fourscore , or a thousand will write fifty . It was the saying of an excellent person , that Repentance is the beginning of Philosophy , a flight and renunciation of evil works and words , and the first preparation and entrance into a life which is never to be repented of : And therefore a penitent is not taken with umbrages and appearances , nor quits a real good for an imaginary , or chuses evil for fear of enemies and adverse accidents ; but peremptorily conforms his sentence to the Divine Laws , and submits his whole life in a conformity with them . He that said those excellent words had not been taught the Christian Institution , but it was admirable reason and deep Philosophy , and most consonant to the reasonableness of Vertue , and the proportions and designs of Repentance , and no other than the doctrine of Christian Philosophy . 36. And it is considerable , since in Scripture there is a Repentance mentioned which is impertinent and ineffectual as to the obtaining Pardon , a Repentance implied which is to be repented of , and another expressed which is never to be repented of , and this is described to be a new state of life , a whole conversion and transformation of the man ; it follows , that whatsoever in any sence can be called Repentance , and yet is less than this new life , must be that ineffective Repentance . A Sorrow is a Repentance , and all the acts of dolorous expression are but the same sorrow in other characters , and they are good when they are parts or instruments of the true Repentance : but when they are the whole Repentance , that Repentance is no better than that of Judas , nor more prosperous than that of Esau. Every sorrow is not a godly sorrow , and that which is , is but instrumental and in order to Repentance . Godly sorrow worketh repentance , saith S. Paul ; that is , it does its share towards it , as every Grace does toward the Pardon , as every degree of Pardon does toward Heaven . By godly sorrow it is probable S. Paul means the same thing which the School hath since called Contrition ; a grief proceeding from a holy principle , from our love of God , and anger that we have offended him : and yet this is a great way off from that Repentance without the performance of which we shall certainly perish : But no Contrition alone is remissive of sins , but as it cooperates towards the integrity of our duty . 〈◊〉 conversus ingemuerit , is the Prophet's expression ; When a man mourns and turns from all his evil way , that 's a godly sorrow , and that 's Repentance too : but the tears of a dolorous person , though running over with great effusions , and shed in great bitterness , and expressed in actions of punitive justice , all being but the same sence in louder language , being nothing but the expressions of sorrow , are good only as they tend farther ; and if they do , they may by degrees bring us to Repentance , and that Repentance will bring us to Heaven ; but of themselves they may as well make the Sea swell beyond its margin , or water and refresh the Sun-burnt earth , as move God to merey and pierce the heavens . But then to the consideration we may add , that a sorrow upon a death-bed after a vicious life is such as cannot easily be understood to be ordinarily so much as the beginning of Vertue , or the first instance towards a holy life . For he that till then retained his sins , and now when he is certain and believes he shall die , or is fearful lest he should , is sorrowful that he hath sinned , is only sorrowful because he is like to perish : and such a sorrow may perfectly consist with as great an affection to sin as ever the man had in the highest caresses and invitation of his Lust. For even then in certain circumstances he would have refused to have acted his greatest temptation . The boldest and most pungent Lust would refuse to be satisfied in the Market-place , or with a dagger at his heart ; and the greatest intemperance would refuse a pleasant meal , if he believed the meat to be mixt with poison : and yet this restraint of appetite is no abatement of the affection , any more than the violent fears which by being incumbent upon the death-bed Penitent make him grieve for the evil consequents more than to hate the malice and irregularity . He that does not grieve till his greatest fear presses him hard , and damnation treads upon his heels , feels indeed the effects of fear , but can have no present benefit of his sorrow , because it had no natural principle , but a violent , unnatural and intolerable cause , inconsistent with a free , placid and moral election . But this I speak only by way of caution : for God's merey is infinite , and can , if he please , make it otherwise . But it is not good to venture , unless you have a promise . 37. The same also I consider concerning the Purpose of a new life , which that any man should judge to be Repentance , that Duty which restores us , is more unreasonable than to think sorrow will do it . For as a man may sorrow , and yet never be restored , ( and he may sorrow so much the more , because he shall never be restored , as Esan did , as the five 〈◊〉 Virgins did , and as many more do : ) so he that purposes to lead a new life hath convinced himself that the Duty is undone , and therefore his pardon not granted , nor his condition restored . As a letter is not a word , nor a word an action ; as an Embryo is not a man , nor the seed the fruit : so is a purpose of Obedience but the element of Repentance , the first imaginations of it , differing from the Grace it self as a disposition from a habit , or ( because it self will best express it self ) as the purpose does from the act . For either a holy life is necessary , or it is not necessary . If it be not , why does any man hope to escape the wrath to come by resolving to do an unnecessary thing ? or if he does not purpose it , when he pretends he does , that is a mocking of God , and that is a great way from being an instrument of his restitution . But if a holy life be necessary , as it is certain by infinite testimonies of Scriptures , it is the unum necessarium , the one great necessary ; it cannot reasonably be thought that any thing less than doing it shall serve our turns . That which is only in purpose is not yet done , and yet it is necessary it should be done , because it is necessary we should purpose it . And in this we are sufficiently concluded by that ingeminate expression used by S. Paul : * In Jesus Christ nothing can avail but a new Creature ; nothing but Faith working by Charity , nothing but a keeping the Commandments of God. ‖ And as many as walk according to this rule , peace be on them , and mercy , they are the Israel of God. 38. This consideration I intended to oppose against the carnal security of Death-bed penitents , who have ( it is to be feared ) spent a vicious life , who have therefore mocked themselves , because they meant to mock God , they would reap what they sowed not . But be not deceived , saith the Apostle , he that soweth to the flesh , shall of the flesh reap corruption ; but he 〈◊〉 soweth to the Spirit , shall of the Spirit reap life everlasting . Only this , let us not be weary of well-doing , for in due season we shall reap , if we faint not : meaning , that by a persevering industry , and a long work , and a succession of religious times , we must sow to the Spirit ; a work of such length , that the greatest danger is of fainting and intercision : but he that sows to the Spirit , not being weary of well-doing , not fainting in the long process , he , and he only , shall reap life everlasting . But a purpose is none of all this . If it comes to act , and be productive of a holy life , then it is useful , and it was like the Eve of a Holiday , festival in the midst of its abstinence and vigils , it was the beginnings of a Repentance . But if it never come to act , it was to no purpose , a mocking of God , an act of direct hypocrisie , a provocation of God , and a deceiving our own selves ; you are unhappy you began not early , or that your earlier days return not together with your good purposes . 39. And neither can this have any other sentence , though the purpose be made upon our death-bed . For God hath made no Covenant with us on our death-bed distinct from that he made with us in our life and health . And since in our life and present abilities good purposes and resolutions and vows ( for they are but the same thing in differing degrees ) did signifie nothing till they came to act , and no man was reconciled to God by good intentions , but by doing the will of God ; can we imagine that such purposes can more prevail at the end of a wicked life than at the beginning ? that less piety will serve our turns after 50 or 60 years impiety , than after but 5 or 10 ? that a wicked and sinful life should by less pains be expiated than an unhappy year ? For it is not in the state of Grace as in other exteriour actions of Religion or Charity , where God will accept the will for the deed , when the external act is inculpably out of our powers , and may also be supplied by the internal : as bendings of the body , by the prostration of the Soul ; Alms , by Charity ; Preaching , by praying for conversion . These things are necessary , because they are precepts , and obligatory only in certain circumstances , which may fail , and we be innocent and disobliged . But it is otherwise in the essential parts of our duty , which God hath made the immediate and next condition of our Salvation , such which are never out of our power but by our own fault . Such are Charity , Forgiveness , Repentance , and Faith ; such to which we are assisted by God , such which are always put by God's grace into our power , therefore because God indispensably demands them . In these cases , as there is no revelation God will accept the will for the deed , the purpose for the act , so it is unreasonable to expect it ; because God did once put it into our powers , and , if we put it out , we must not complain of want of fire which our selves have quench'd , nor complain we cannot see , when we have put our own lights out ; and hope God will accept the will for the deed , since we had no will to it when God put it into our powers . These are but fig leaves to cover our nakedness , which our sin hath introduced . 40. For either the reducing such vows and purposes to act is the duty , without which the purpose is ineffectual ; or else that practice is but the sign and testimony of a sincere intention , and that very sincere intention was of it self accepted by God in the first spring . If it was nothing but a sign , then the Covenant which God made with Man in Jesus Christ was Faith and Good meaning , not Faith and Repentance , and a man is justified as soon as ever he purposes well , before any endeavours are commenced , or any act produced , or habit ratified ; and the duties of a holy life are but shadows and significations of a Grace , no part of the Covenant , not so much as smoak is of fire , but a mere sign of a person justified as soon as he made his vow : but then also a man may be justified five hundred times in a year , as often as he makes a new vow and confident resolution , which is then done most heartily , when the Lust is newly satisfied , and the pleasure disappears for the instant , though the purpose disbands upon the next temptation . Yea but , unless it be a sincere purpose , it will do no good ; and although we cannot discern it , nor the man himself , yet God knows the heart , and if he sees it would have been reduced to act , then he accepts it , and this is the hopes of a dying man. But faint they are and dying , as the man himself . 41. For it is impossible for us to know but that what a man intends ( as himself thinks ) heartily , is sincerely meant , and if that may be insincere , and is to be judged only by a never-following event , ( in case the man dies ) it cannot become to any man the ground of hope , nay , even to those persons who do mean sincerely it is still an instrument of distrust and fears infinite , since his own sincere meaning hath nothing in the nature of the thing , no distinct formality , no principle , no sign to distinguish it from the unsincere vows of sorrowful , but not truly penitent , persons . 2. A purpose acted and not acted differ not in the principle , but in the effect , which is extrinsecal and accidental to the purpose , and each might be without the other : a man might live holily , though he had not made that vow ; and when he hath made the vow , he may fail of living holily . * And as we should think it hard measure to have a damnation encreased upon us for those sins which we would have committed if we had lived ; so it cannot be reasonable to build our hopes of Heaven upon an imaginary Piety , which we never did , and , if we had lived , God knows whether we would or not . 3. God takes away the godly , lest malice should corrupt their Understandings , and for the Elects sake those days are shortned , which if they should continue , no flesh should escape : but now shall all that be laid upon their score which , if God had not so prevented by their death , God knows they would have done ? And God deals with the wicked in a proportionable manner , to the contrary purpose , he shortens their days , and takes a way their possibilities and opportunities , when the time of Repentance is past , because he will not do violence to their Wills ; and this * lest they should return , and be converted , and I should heal them : so that it is evident , some persons are by some acts of God , after a vicious life and the frequent rejection of the Divine grace , at last prevented from mercy , who , without such courses and in contrary circumstances , might possibly do acts of Repentance , and return , and then God would healthem . 4. Let their purposes and vows be never so sincere in the principle , yet since a man who is in the state of Grace may again fail of it , and forget he was purged from his old sins , ( and every dying sinner did so , if ever he was washed in the laver of Regeneration and sanctified in his spirit ; ) then much more may such a sincere purpose fail , and then it would be known to what distance of time or state from his purpose will God give his final sentence . Whether will he quit him , because in the first stage he will correspond with his intention , and act his purposes ; or condemn him , because in his second stage he would prevaricate ? And when a man does fail , it is not because his first principle was not good ; for the Holy Spirit , which is certainly the best principle of spiritual actions , may be extinguished in a man , and a sincere or hearty purpose may be lost , or it may again be recovered , and be lost again : so that it is as unreasonable as it is unrevealed , that a sincere purpose on a death-bed shall obtain pardon or pass for a new state of life . Few men are at those instants and in such pressures hypocritical and vain ; and yet to perform such purposes is a new work and a new labour ; it comes in upon a new stock differing from that principle , and will meet with temptations , difficulties and impediments ; and an honest heart is not sure to remain so , but may split upon a rock of a violent invitation . A promise is made to be faithful or unfaithful ex post 〈◊〉 by the event , but it was sincere or insincere in the principle , only if the person promising did or did not respectively at that time mean what he said . A sincere promise many times is not truly performed . 42. Concerning all the other acts which it is to be supposed a dying person can do , I have only this consideration : If they can make up a new Creature , become a new state , be in any sence a holy life , a keeping the Commandments of God , a following of peace and holiness , a becoming holy in all conversation ; if they can arrive to the lowest sence of that excellent condition Christ intended to all his Disciples , when he made keeping the Commandments to be the condition of entring into life , and not crying Lord , Lord , but doing the will of God ; if he that hath served the Lusts of the flesh and taken pay under all God's enemies during a long and malicious life , can for any thing a dying person can do be said in any sence to have lived holily ; then his hopes are fairly built : if not , they rely upon a sand , and the 〈◊〉 of Death and the Divine displeasure will beat 〈◊〉 violently upon them . There are no suppletories of the Evangelical Covenant : If we walk according to the Rule , then shall peace and righteousness kiss each other ; if we have sinned and prevaricated the Rule , Repentance must bring us into the ways of Righteousness , and then we must go on upon the old stock ; but the deeds of the 〈◊〉 must be mortified , and Christ must dwell in us , and the Spirit must reign in us , and Vertue must be habitual , and the habits must be confirmed : and this as we do by the Spirit of Christ , so it is hallowed and accepted by the grace of God , and we put into a condition of favour , and redeemed from sin , and reconciled to God. But this will not be put off with single acts , nor divided parts , nor newly-commenced purposes , nor fruitless sorrow ; it is a great folly to venture Eternity upon dreams : so that now let me represent the condition of a dying person after a vicious life . 43. First , He that considers the srailty of humane bodies , their incidences and aptness to sickness , casualties , death sudden or expected , the condition of several diseases , that some are of too quick a sense and are intolerable , some are dull , stupid and Lethargical ; then adds the prodigious Judgments which fall upon many sinners in the act of sin , and are marks of our dangers and God's essential justice and severity ; and that security which possesses such persons whose lives are vicious , and that habitual carelesness , and groundless confidence , or an absolute inconsideration , which is generally the condition and constitution of such minds , every one whereof is likely enough to confound a persevering sinner in miseries eternal ; will soon apprehend the danger of a delayed Repentance to be infinite and unmeasurable . 44. Secondly , But suppose such a person , having escaped the antecedent circumstances of the danger , is set fairly upon his Death-bed with the just apprehension of his sins about him and his addresses to Repentance ; consider then the strength of his Lusts , that the sins he is to mortifie are inveterate , habitual and confirmed , having had the growth and stability of a whole life ; that the liberty of his Will is impaired , ( the Scripture saying of such persons , whose eyes are full of lust , and that cannot cease from sin ; and that his servants they are whom they obey ; that they are slaves to sin , and so not sui juris , not at their own dispose ) that his Understanding is blinded , his Appetite is mutinous and of a long time used to rebell and prevail ; that all the inferiour Faculties are in disorder ; that he wants the helps of Grace proportionable to his necessities , ( for the longer he hath continued in sin the weaker the Grace of God is in him ; so that , in effect , at that time the more need he hath the less he shall receive , it being God's rule to give to him that hath , and from him that hath not to take even what he hath : ) then add the innumerable parts and great burthens of Repentance , that it is not a Sorrow , nor a Purpose , because both these suppose that to be undone which is the only necessary support of all our hopes in Christ when it is done ; the innumerable difficult cases of Conscience that may then occur , particularly in the point of Restitution , ( which , among many other necessary parts of Repentance , is indispensably required of all persons that are able , and in every degree in which they are able ; ) the many Temptations of the Devil , the strength of Passions , the impotency of the Flesh , the illusions of the spirits of darkness , the tremblings of the heart , the incogitancy of the mind , the implication and intanglings of ten thousand thoughts , and the impertinences of a disturbed fancy , and the great * hindrances of a sick body and a sad and weary spirit : All these represent a Death-bed to be but an ill station for a Penitent . If the person be suddenly snatched away , he is not left so much as to dispute ; if he be permitted to languish in his sickness , he is either stupid , and apprehends nothing , or else miserable , and hath reason to apprehend too much . However , all these difficulties are to be passed and overcome before the man be put into a saveable condition . From this consideration ( though perhaps it may infer more , yet ) we cannot but conclude this difficulty to be as great as the former danger , that is , vast , and ponderous , and insupportable . 45. Thirdly , Suppose the Clinick or death-bed Penitent to be as forward in these employments , and as successfull in the mastering many of the Objections , as reasonably can be thought : yet it is considerable , that there is a Repentance which is to be repented of , and that is a Repentance which is not productive of fruits of amendment of life ; that there is a period set down by God in his Judgment , and that many , who have been profane as Esau was , are reduced into the condition of Esau , and there is no place left for their Repentance , though they seek it carefully with tears ; that they who have long refused to hear God calling them to Repentance , God will refuse to hear them calling for grace and mercy ; that he will laugh at some men when their calamity comes ; that the five foolish Virgins addressed themselves at the noise of the Bridegroom 's coming , and begg'd oil , and went out to buy oil , and yet for want of some more time and an early diligence came too late , and were shut out for ever ; that it is no-where revealed that such late endeavours and imperfect practices shall be accepted ; that God hath made but one Covenant with us in Jesus Christ , which is Faith and Repentance consigned in 〈◊〉 , and the signification of them and the purpose of Christ is , that we should henceforth no more serve sin , but mortifie and kill him perpetually , and destroy his kingdom , and extinguish as much as in us lies his very title ; that we should live holily , justly , and soberly in this present world , in all holy conversation and godliness ; and that either we must be continued or reduced to this state of holy living and habitual sanctity , or we have no title to the Promises ; that every degree of recession from the state Christ first put us in is a recession from our hopes , and an insecuring our condition , and we add to our 〈◊〉 only as our Obedience is restored : All this is but a sad story to a dying person , who sold himself to work wickedness in an habitual iniquity and aversation from the conditions of the holy Covenant in which he was sanctified . 46. And certainly it is unreasonable to plant all our hopes of Heaven upon a Doctrine that is destructive of all Piety , which supposes us in such a condition that God hath been offended at us all our life long , and yet that we can never return our duties to him unless he will unravel the purposes of his Predestination , or call back time again and begin a new computation of years for us ; and if he did , it would be still as uncertain . For what hope is there to that man who hath fulfilled all iniquity , and hath not fulfilled righteousness ? Can a man live to the Devil ; and die to God ? sow to the flesh , and reap to the Spirit ? hope God will in mercy reward him who hath served his enemy ? Sure it is , the Doctrine of the avail of a death-bed Repentance cannot easily be reconciled with God's purposes and intentions to have us live a good life , for it would reconcile us to the hopes of Heaven for a few thoughts or words or single actions when our life is done ; it takes away the benefit of many Graces , and the use of more , and the necessity of all . 47. For let it be seriously weighed , To what purpose is the variety of God's Grace ? what use is there of preventing , restraining , concomitant , subsequent , and persevering Grace , unless it be in order to a religious conversation ? And by deferring Repentance to the last we despoil our Souls , and rob the Holy Ghost of the glory of many rays and holy influences with which the Church is watered and refreshed , that it may grow from grace to grace , till it be consummate in glory . It takes away the very being of Chastity and Temperance ; no such Vertues , according to this Doctrine , need to be named among Christians . For the dying person is not in capacity to exercise these ; and then either they are troublesome , without which we may do well enough , or else the condition of the unchaste and intemperate Clinick is sad and deplorable . For how can he eject those Devils of Lust and Drunkenness and Gluttony , from whom the disease hath taken all powers of election and variety of choice , unless it be possible to root out long-contracted habits in a moment , or acquire the habits of Chastity , Sobriety and Temperance , those self-denying and laborious Graces , without doing a single act of the respective vertues in order to obtaining of habits ; unless it be so that God will infuse habits into us more immediately than he creates our reasonable Souls , in an instant , and without the cooperation of the suscipient , without the working out our Salvation with fear , and without giving all diligence , and running with patience , and resisting unto bloud , and striving to the last , and enduring unto the end in a long fight and a long race ? If God infuses such habits , why have we laws given us , and are commanded to work , and to do our duty with such a succession and lasting diligence as if the habits were to be acquired , to which indeed God promises and ministers his aids , still leaving us the persons obliged to the law and the labour , as we are capable of the reward ? I need not instance any more . But this doctrine of a death-bed Repentance is inconsistent with the duties of Mortification , with all the vindictive and punitive parts of Repentance in exteriour instances , with the precepts of waiting and watchfulness and preparation , and standing in a readiness against the coming of the Bridegroom , with the patience of well-doing , with exemplary living , with the imitation of the Life of Christ , and conformities to his Passion , with the kingdom and dominion and growth of Grace . And lastly , it goes about to defeat one of God's great purposes ; for Cod therefore concealed the time of our death , that we might always stand upon our guard ; the Holy Jesus told us so , Watch , for ye know not what hour the Lord will come : but this makes men seem more crafty in their late-begun Piety , than God was provident and mysterious in concealing the time of our dissolution , 48. And now if it be demanded , How long time must our Repentance and holy living take up ? what is the last period of commencement of our Piety , after which it will be unaccepted or ineffectual ? will a month , or a year , or three years , or seven suffice ? For since every man fails of his first condition , and makes violent recessions from the state of his Redemption and his Baptismal grace , how long may he lie in that state of recession with hopes of Salvation ? To this I answer , He cannot lie in sin a moment without hazarding his Eternity ; every instant is a danger , and all the parts of its duration do increase it ; and there is no answer to be given antecedently , and by way of rule , but all the hopes of our restitution depends upon the event . It is just as if we should ask , How long will it be before an Infant comes to the perfect use of Reason , or before a fool will become wise , or an ignorant person become excellently learned ? The answer to such questions must be given according to the capacity of the man , to the industry of his person , to his opportunities or hinderances , to his life and health , and to God's blessing upon him . Only this ; every day of deferring it lessens our hopes , and increases the difficulty ; and when this increasing , divisible difficulty comes to the last period of impossibility , God only knows , because he measures the thoughts of man , and comprehends his powers in a span , and himself only can tell how he will correspond in those assistences without which we can never be restored . Agree with thy adversary quickly , while thou art in the way : Quickly . And therefore the Scripture sets down no other time than to day , while it is yet called to day . But because it will every day be called to day , we must remember that our duty is such as requires a time , a duration , it is a course , a race that is set before us , a duty requiring patience , and longanimity , and perseverance , and great care and diligence , that we faint not . And supposing we could gather probably by circumstances when the last period of our hopes begins ; yet he that stands out as long as he can , gives probation that he came not in of good will or choice , that he loves not the present service , that his body is present , but his heart is estranged from the yoak of his present imployment ; and then all that he can do is odious to God , being a sacrifice without a heart , an offertory of shells and husks , while the Devil and the Man's Lusts have devoured the Kernels . 49. So that this question is not to be asked beforehand , but after a man hath done much of the work , and in some sence lived holily , then he may enquire into his condition , whether , if he persevere in that , he may hope for the mercies of Jesus . But he that enquires beforehand , as commonly he means ill , so he can be answered by none but God , because the satisfaction of such a vain question depends upon future contingencies , and accidents depending upon God's secret pleasure and predestination . He that repents but to day , repents late enough , that he put it off from yesterday . It may be that some may begin to day , and find mercy , and to another person it may be too late ; but no man is safe or wise that puts it off till to morrow . And that it may appear how necessary it is to begin early , and that the work is of difficulty and continuance , and that time still encreases the objections , it is certain that all the time that is lost must be redeemed by something in the sequel equivalent , or sit to make up the breach , and to cure the wounds long since made , and long festering ; and this must be done by doing the first works , by something that God hath declared he will accept in stead of them : the intension of the following actions and the frequent repetition must make up the defect in the extension and coexistence with a longer time . It was an act of an heroical Repentance and great detestation of the crime which Thomas Cantipratanus relates of a young Gentleman condemned to die for robberies who endeavouring to testifie his Repentance , and as far as was then permitted him to expiate the crime , begged of the Judge that tormentors might be appointed him , that he might be long a dying , and be cut in small pieces , that the severity of the execution might be proportionable to the immensity of his sorrow and greatness of the iniquity . Such great acts do facilitate our Pardon , and hasten the Restitution , and in a few days comprise the elapsed duty of many moneth 's : but to relie upon such acts is the last remedy , and like unlikely Physick to a despairing person : if it does well , it is well ; if it happen otherwise , he must thank himself , it is but what in reason he could expect . The Romans sacrificed a Dog to Mana Geneta , and prayed Ne quis domi natorum bonus fiat , that none of their Domesticks might be good ; that is , that they might not die , ( saith Plutarch ) because dead people are called good . But if they be so only when they die , they will hardly find the reward of goodness in the reckonings of Eternity , when to kill and to make good is all one , ( as Aristole observed it to be in the Spartan Covenant with the Tegeatae , and as it is in the case of Penitents never mending their lives till their lives be done ; ) that goodness is fatal , and the prologue of an eternal death . 50. I conclude this point with the words of S. Paul , God will render to every man according to his deeds : To them 〈◊〉 by patient continuance in well-doing seek for glory and honour and immortality ; [ to them ] 〈◊〉 life . But to them that are contentious , and do not obey the truth , but obey unrighteousness ; [ to them ] indignation and wrath : Tribulation and anguish upon every soul of man that doth evil . 51. Having now discoursed of Repentance upon distinct principles , I shall not need to consider upon those particulars which are usually reckoned parts or instances of Repentance ; such as are Contrition , Confession , and Satisfaction . Repentance is the fulfilling all righteousness , and includes in it whatsoever is matter of Christian duty and expresly commanded ; such as is Contrition or godly Sorrow , and Confession to God , both which are declared in Scripture to be in order to Pardon and purgation of our sins . A contrite and a broken heart , O God , thou wilt not despise ; and , If we consess our sins , God is just and righteous to forgive us our sins , and to cleanse us from all iniquity . To which add concerning Satisfaction , that it is a judging and punishing of our selves ; that it also is an instrument of Repentance , and a fruit of godly sorrow , and of good advantage for obtaining mercy of God. For indignation and revenge are reckoned by S. Paul effects of a godly sorrow , and the blessing which encourages its practice is instanced by the same Saint ; When we are judged , we are chastened of the Lord ; but if we would judge our selves , we should not be judged : where he expounds judged by chastened ; if we were severer to our selves , God would be gentle and 〈◊〉 . And there are only these two cautions to be annexed , and then the direction is sufficient . 1. That when promise of Pardon is annexed to any of these or another Grace , or any good action , it is not to be understood as if alone it were effectual either to the abolition or pardon of sins , but the promise is made to it as to a member of the whole body of Piety . In the coadunation and conjunction of parts the title is firm , but not at all in distinction and separation . For it is certain , if we fail in one , we are guilty of all , and therefore cannot be repaired by any one Grace , or one action , or one habit . And therefore Charity hides a multitude of sins with men and God too ; Alms deliver from death ; 〈◊〉 pierceth the clouds , and will not depart before its answer be gracious ; and Hope purifieth , and makes not ashamed ; and Patience , and Faith , and Piety to parents , and Prayer , and the eight Beatitudes , have promises of this life , and of that which is to come respectively : and yet nothing will obtain these promises but the harmony and uniting of these Graces in a holy and habitual confederation . And when we consider the Promise as singularly relating to that one Grace , it is to be understood comparatively ; that is , such persons are happy if compared with those who have contrary dispositions . For such a capacity does its portion of the work towards complete Felicity , from which the contrary quality does estrange and disintitle us . 2. The special and minute actions and instances of these three preparatives of Repentance are not under any command in the particulars , but are to be disposed of by Christian prudence in order to those ends to which they are most aptly instrumental and designed : such as are Fasting , and corporal severities in Satisfaction , or the punitive parts of Repentance ; they are either vindictive of what is past and so are proper acts or effects of Contrition and godly sorrow ; or else they relate to the present and future estate , and are intended for correction or emendation , and so are of good use as they are medicinal , and in that proportion not to be omitted . And so is Confession to a Spiritual person an excellent instrument of Discipline , a bridle of intemperate Passions , an opportunity of Restitution ; Ye which are spiritual 〈◊〉 such a person overtaken in a fault , ( saith the Apostle ; ) it is the application of a remedy , the consulting with a guide , and the best security to a weak or lapsed or an ignorant person , in all which cases he is 〈◊〉 to judge his own questions , and in these he is also committed to the care and conduct of another . But these special instances of Repentance are capable of suppletories , and are like the corporal works of Mercy , necessary only in time and place , and in accidental obligations . He that relieves the poor , or visits the sick , chusing it for the instance of his Charity , though he do not redeem captives , is charitable , and hath done his Alms. And he that cures his sin by any instruments , by external , or interiour and spiritual remedies , is penitent , though his diet be not 〈◊〉 and afflictive , or his lodging hard , or his sorrow bursting out into tears , or his expressions passionate and dolorous . I only add this , that acts of publick Repentance must be by using the instruments of the Church , such as she hath appointed ; of private , such as by experience , or by reason , or by the counsel we can get , we shall learn to be most effective of our penitential purposes . And yet it is a great argument that the exteriour expressions of corporal severities are of good benefit , because in all Ages wise men and severe Penitents have chosen them for their instruments . The PRAYER . O Eternal God , who wert pleased in mercy to look upon us when we were in our 〈◊〉 , to reconcile us when we were enemies , to forgive us in the midst of our provocations of thy infinite and eternal Majesty , finding out a remedy for us which man-kind could never ask , even making an atonement for us by the death of thy Son , sanctifying us by the bloud of the everlasting Covenant and thy all-hallowing and Divinest Spirit ; let thy 〈◊〉 so perpetually assist and encourage my endeavours , conduct my will , and fortifie my intentions , that 〈◊〉 may persevere in that holy condition which thou hast put me in by the grace of the Covenant , and the mercies of the Holy Jesus . O let me never fall into those sins , and retire to that vain conversation , from which the eternal and merciful Saviour of the World hath redeemed me ; but let me grow in Grace , adding Vertue to vertue , reducing my purposes to act , and increasing my acts till they grow into habits , and my habits till they be confirmed , and still confirming them till they be consummate in a blessed and holy perseverance . Let thy Preventing grace dash all Temptations in their approach ; let thy Concomitant grace enable me to resist them in the assault , and overcome them in the fight : that my hopes be never discomposed , nor my Faith weakned , nor my confidence made remiss , or my title and portion in the Covenant be lessened . Or if thou permittest me at any time to 〈◊〉 , ( which , Holy Jesu , avert for thy mercy and compession sake ) yet let me not sleep in sin , but recall me instantly by the clamours of a nice and tender Conscience , and the quickning Sermons of the Spirit , that I may never pass from sin to sin , from one degree to another ; lest sin should get the dominion over me , lest thou be angry with me , and reject me from the Covenant , and I perish . Purifie me from all 〈◊〉 , sanctifie my spirit , that I may be holy as thou art , and let me never provoke thy jealousie , nor presume upon thy goodness , nor distrust thy mercies , nor 〈◊〉 my Repentance , nor rely upon vain confidences ; but that I may by a constant , sedulous and timely endeavour make my calling and election sure , living to thee and dying to thee , that having sowed to the Spirit , I may from thy mercies reap in the Spirit bliss , and eternal sanctity , and everlasting life , through Jesus Christ our Saviour , our hope , and our mighty and ever-glorious Redeemer . Amen . Vpon Christ ' s Sermon on the Mount , and of the Eight Beatitudes . Moses delivers the Law. Joh. 1. 17. The Law was given by Moses but Grace and Truth came by Iesus Christ. These words the Lord spake unto all the Assembly in the mount out of the midst of the fire with a great voice , & he wrote them in two Tables of stone , delivered them unto me . Deut. 5. 22. Christ preaches in the Mount. He went up into a mountain , & opened his mouth & taught them saying Blessed are the poor in spirit , &c. Blessed are they that mourn , &c. Blessed are the meek , &c. Blessed are they which hunger and thirst , &c. Blessed are the merciful , &c. Math. 5. 1 , 2 , 3 , 4 , & 1. THe Holy Jesus , being entred upon his Prophetical Office , in the first solemn Sermon gave testimony that he was not only an Interpreter of Laws then in being , but also a Law-giver , and an Angel of the new and everlasting Covenant ; which because God meant to establish with mankind by the mediation of his Son , by his Son also he now began to publish the conditions of it : and that the publication of the Christian Law might retain some proportion at least and analogy of circumstance with the promulgation of the Law of Moses , Christ went up into a Mountain , and from thence gave the Oracle . And here he taught all the Disciples ; for what he was now to speak was to become a Law , a part of the condition on which he established the Covenant , and founded our hopes of Heaven . Our excellent and gracious Law-giver , knowing that the great argument in all practical disciplines is the proposal of the end , which is their crown and their reward , begins his Sermon , as David began his most divine collection of Hymns , with Blessedness . And having enumerated Eight Duties , which are the rule of the spirits of Christians , he begins every Duty with a Beatitude , and concludes it with a Reward ; to manifest the reasonableness , and to invite and determine our choice to such Graces which are circumscribed with Felicities , which have blessedness in present possession and glory in the consequence , which in the midst of the most passive and afflictive of them tells us that we are blessed , which is indeed a felicity , as a hope is good , or as a rich heir is rich , who in the midst of his Discipline and the severity of Tutors and Governours knows he is designed to and certain of a great inheritance . 2. The Eight Beatitudes , which are the duty of a Christian , and the rule of our spirit , and the special discipline of Christ , seem like so many paradoxes and impossibilities reduced to Reason ; and are indeed Vertues made excellent by rewards , by the sublimity of Grace , and the mercies of God , hallowing and crowning those habits which are despised by the world , and are esteemed the conditions of lower and less considerable people . But God sees not as man sees , and his rules of estimate and judgment are not borrowed from the exteriour splendour , which is apt to seduce children , and cousen fools , and please the appetites of sense and abused fancy ; but they are such as he makes himself , excellencies which by abstractions and separations from things below land us upon 〈◊〉 〈◊〉 . And they are states of suffering rather than states of life : for the great imployment of a Christian being to bear the Cross , Christ laid the Pedestal so low , that the rewards were like rich mines interred in the deeps and inaccessible retirements , and did chuse to build our 〈◊〉 upon the torrents and violences of affliction and sorrow . Without these Graces we 〈◊〉 get Heaven ; and without sorrow and sad accidents we cannot exercise these Graces . Such are , 3. First , Blessed are the Poor in spirit ; for theirs is the Kingdome of Heaven . Poverty of spirit is in respect of secular affluence and abundance , or in respect of great opinion and high thoughts ; either of which have divers acts and offices . That the first is one of the meanings of this Text is certain , because S. Luke , repeating this Beatitude , delivers it plainly , Blessed are the poor ; and to it he opposes riches . And our Blessed Saviour speaks so suspiciously of riches and rich men , that he represents the condition to be full of danger and temptation : and S. James calls it full of sin , describing rich men to be oppressors , litigious , proud , spightful , and contentious ; which sayings , like all others of that nature , are to be understood in common and most frequent accidents , not regularly , but very improbable to be otherwise . For if we consider our Vocation , S. Paul informs us , That not many mighty , not many noble are called ; but God hath chosen the poor of this world rich in faith : And how hard it is for a rich man to enter into Heaven , our great Master hath taught us , by saying , it is more easie for a Camel to pass through a needle's eye . And the reason is , because of the infinite temptation which Riches minister to our spirits , it being such an opportunity of vices , that nothing remains to countermand the act but a strong , resolute , unaltered and habitual purpose , and pure love of 〈◊〉 ; Riches in the mean time offering to us occasions of Lust , fuel for Revenge , instruments of Pride , entertainment of our desires , engaging them in low , worldly and sottish appetites , inviting us to shew our power in oppression , our greatness in vanities , our wealth in prodigal expences , and to answer the importunity of our Lusts , not by a denial , but by a correspondence and satisfaction , till they become our mistresses , imperious , arrogant , tyrannical and vain . But Poverty is the sister of a good mind , it ministers aid to wisdome , industry to our spirit , severity to our thoughts , soberness to counsels , modesty to our desires ; it restrains extravagancy and dissolution of appetites ; the next thing above our present condition , which is commonly the object of our wishes , being temperate and little , proportionable enough to nature , not wandring beyond the limits of necessity or a moderate conveniency , or at 〈◊〉 but to a free 〈◊〉 and recreation . And the 〈◊〉 of Poverty are single and mean , rather a sit imploiment to correct our levities , than a business to impede our better thoughts ; since a little thing supplies the needs of nature , and * the earth and the fountain with little trouble minister food to us , and God's common providence and daily dispensation cases the cares , and makes them portable . But the cares and businesses of rich men are violences to our whole man , they are loads of memory , business for the understanding , work for two or three arts and sciences , imployment for many servants to assist in , increase the appetite and heighten the thirst ; and by making their dropsie bigger , and their capacities large , they destroy all those opportunities and possibilities of Charity in which only Riches can be useful . 4. But it is not a 〈◊〉 poverty of possession which intitles us to the blessing , but a poverty of spirit ; that is , a contentedness in every state , an aptness to renounce all when we are obliged in duty , a refusing to continue a possession when we for it must quit a vertue or a noble action , a divorce of our affections from those gilded vanities , a generous contempt of the world ; and at no hand heaping riches , either with injustice or with avarice , either with wrong or impotency , of action or affection . Not like Laberius described by the Poet , who thought nothing so criminal as Poverty , and every spending of a sesterce was the loss of a moral 〈◊〉 , and every gaining of a talent was an action glorious and heroical . But Poverty of spirit accounts Riches to be the servants of God first , and then of our selves , being sent by God , and to return when he pleases , and all the while they are with us to do his business . It is a looking upon riches and things of the earth , as they do who look upon it from Heaven , to whom it appears little and unprofitable . And because the residence of this blessed Poverty is in the mind , it follows that it be here understood , that all that exinanition and renunciation , abjection and humility of mind , which depauperates the spirit , making it less worldly and more spiritual , is the duty here enjoyned . For if a man throws away his gold , as did Crates the Theban , or the proud Philosopher Diogenes , and yet leaves a spirit high , aiery , phantastical and vain , pleasing himself , and with complacency reflecting upon his own act , his Poverty is but a circumstance of Pride , and the opportunity of an imaginary and a secular greatness . Ananias and Sapphira renounced the world by selling their possessions ; but because they were not poor in spirit , but still retained the affections to the world , therefore they kept back part of the price , and lost their hopes . The Church of Laodicea was possessed with a spirit of Pride , and flattered themselves in imaginary riches ; they were not poor in spirit , but they were poor in possession and condition . These wanted Humility , the other wanted a generous contempt of worldly things ; and both were destitute of this Grace . 5. The acts of this Grace are ; 1. To cast off all inordinate affection to * Riches . 2. In heart and spirit , that is , preparation of mind , to quit the possession of all Riches , and actually so to do when God requires it , that is , when the retaining Riches loses a Vertue . 3. To be well pleased with the whole oeconomy of God , his providence and dispensation of all things , being contented in all estates . 4. To imploy that wealth God hath given us in actions of Justice and Religion . 5. To be thankful to God in all temporal losses . 6. Not to distrust God , or to be solicitous and fearful of want in the future . 7. To put off the spirit of vanity , pride and phantastick complacency in our selves , thinking lowly or meanly of whatsoever we are or do . 8. To prefer others before our selves , doing honour and prelation to them , and either contentedly receiving affronts done to us , or modestly undervaluing our selves . 9. Not to praise our selves , but when God's glory and the edification of our neighbour is concerned in it , nor willingly to hear others praise us . 10. To despoil our selves of all interiour propriety , denying our own will in all instances of subordination to our Superiours , and our own judgment in matters of difficulty and question , permitting our selves and our affairs to the advice of wiser men , and the decision of those who are trusted with the cure of our Souls . 11. Emptying our selves of our selves , and throwing our selves wholly upon God , relying upon his Providence , trusting his Promises , craving his Grace , and depending upon his strength for all our actions , and deliverances , and duties . 6. The reward promised is the Kingdome of Heaven . Fear not little Flock , it is your Father's pleasure to give you a Kingdom . To be little in our own eyes is to be great in God's ; the Poverty of the spirit shall be rewarded with the Riches of the Kingdoms , of both Kingdoms : that of Heaven is expressed . Poverty is the high-way of Eternity . But therefore the Kingdom of Grace is taken in the way , the way to our Countrey ; and it being the forerunner of glory , and nothing else but an antedated Eternity , is part of the reward as well as of our duty . And therefore whatsoever is signified by Kingdome in the appropriate Evangelical sense , is there intended as a recompence . For the Kingdom of the Gospel is a congregation and society of Christ's poor , of his little ones : they are the Communion of Saints , and their present entertainment is knowledge of the truth , remission of sins , the gift of the Holy Ghost , and what else in Scripture is signified to be a part or grace or condition of the Kingdom . For to the poor the Gospel is preached : that is , to the poor the Kingdome is promised and ministred . 7. Secondly , Blessed are they that Mourn ; for they shall be comforted . This duty of Christian mourning is commanded not for it self , but in order to many good ends . It is in order to Patience : Tribulation worketh Patience ; and therefore we glory in them , ( saith S. Paul ; ) and S. James , * My brethren , count it all joy when ye enter into divers temptations , Knowing that the trial of your faith ( viz. by afflictions ) worketh Patience . 2. It is in order to Repentance : (a) Godly sorrow worketh Repentance . By consequence it is in order to Pardon ; for a contrite heart God will not reject . And after all this it leads to Joy. And therefore S. * James preached a Homily of Sorrow ; Be afflicted , and mourn , and weep , that is , in penitential mourning ; for he adds , Humble your selves in the sight of the Lord , and he shall lift you up . The acts of this duty are ; 1. To bewail our own sins . 2. To lament our infirmities , as they are principles of sin , and recessions from our first state . 3. To weep for our own evils and sad accidents , as they are issues of the Divine anger . 4. To be sad for the miseries and calamities of the Church , or of any member of it , and indeed to weep with every one that weeps ; that is , not to rejoyce in his evil , but to be compassionate , and pitiful , and apt to bear another's burthen . 5. To avoid all loose and immoderate laughter , all dissolution of spirit and manners , uncomely jestings , free revellings , carnivals and balls , which are the perdition of precious hours , ( allowed us for Repentance and possibilities of Heaven ) which are the instruments of infinite vanity , idle talking , impertinency and lust , and very much below the severity and retiredness of a Christian spirit . Of this Christ became to us the great example ; for S. Basil reports a tradition of him , that he never laughed , but wept often . And if we mourn with him , we also shall rejoyce in the joys of eternity . 8. Thirdly , Blessed are the Meek ; for they shall possess the earth : That is , the gentle and softer spirits , persons not turbulent or unquiet , not clamorous or impatient , not over-bold or impudent , not querulous or discontented , not brawlers or contentious , not nice or curious , but men who submit to God , and know no choice of fortune or imployment or success but what God chuses for them , having peace at home , because nothing from without does discompose their spirit . In summe , Meekness is an indifferency to any exteriour accident , a being reconciled to all conditions and instances of Providence , a reducing our selves to such an evenness and interiour satisfaction , that there is the same conformity of spirit and fortune by complying with my fortune , as if my fortune did comply with my spirit . And therefore in the order of Beatitudes , Meekness is set between Mourning and Desire , that it might balance and attemper those actions by indifferency which by reason of their abode are apt to the transportation of passion . The reward expressed is a possission of the earth , that is , a possession of all which is excellent here below , to consign him to a future glory , as Canaan was a type of Heaven . For Meekness is the best cement and combining of friendships , it is a great endearment of us to our company . It is an (a) ornament to have a meek and quiet spirit , a (b) prevention of quarrels , and pacifier of wrath ; it purchaseth peace , and is it self a quietness of spirit : it is the greatest affront to all injuries in the world ; for it returns them upon the injurious , and makes them useless , ineffective , and innocent : and is an antidote against all the evil consequents of anger and adversity , and tramples upon the usurping passions of the irascible faculty . 9. But the greatest part of this Paisage and Landtschap is Sky : and as a man in all countreys can see more of Heaven than of the earth he dwells on ; so also he may in this Promise . For although the Christian hears the promise of the inheritance of the Earth , yet he must place his eye and fix his heart upon Heaven , which by looking downward also upon this Promise , as in a vessel of limpid water , he may see by reflexion , without looking upwards by a direct intuition . It is Heaven that is designed by this Promise as well as by any of the rest ; though this Grace takes in also the refreshments of the earth by equivalence and a suppletory 〈◊〉 . But here we have no abiding city , and therefore no inheritance ; this is not our Countrey , and therefore here cannot be our portion : unless we chuse , as did the Prodigal , to go into a strange Countrey , and spend our portion with riotous and beastly living , and forfeit our Father's blessing . The Devil carrying our Blessed Saviour to a high mountain shewed him all the Kingdoms of the world ; but , besides that they were offered upon ill conditions , they were not eligible by him upon any . And neither are they to be chosen by us for our inheritance and portion Evangelical : for the Gospel is founded upon better promises , and therefore the hopes of a Christian ought not to determine upon any thing less than Heaven . Indeed our Blessed Saviour chose to describe this Beatitude in the words of the Psalmist , so inviting his Disciples to an excellent precept by the insinuation of those Scriptures which themselves admitted . But as the earth which was promised to the meek man in David's Psalm was no other earth but the terra 〈◊〉 , the Land of Canaan ; if we shall remember that this Land of promise was but a transition and an allegory to a greater and more noble , that it was but a type of Heaven , we shall not see cause to wonder why the Holy Jesus intending Heaven for the reward of this Grace also , together with the rest , did call it the inheritance of the earth . For now is revealed to us a new heaven and a new earth , an habitation made without hands , 〈◊〉 in the heavens . And he understands nothing of the excellency of Christian Religion whose affections dwell below , and are satisfied with a portion of dirt and corruption . If we be risen with Christ , let us seek those things that are above , where Christ sitteth at the right hand of God. But if a Christian desires to take possession of this earth in his way as his inheritance or portion , he hath reason to fear it will be his All. We have but one inheritance , one countrey , and here we are strangers and Pilgrims . Abraham told Dives that he had enjoyed his good things here ; he had the inheritance of the earth , in the crass material sense ; and therefore he had no other portion but what the Devils have . And when we remember that Persecution is the lot of the Church , and that Poverty is her portion , and her quantum is but food and raiment at the best , and that Patience is her support , and Hope her refreshment , and Self-denial her security , and Meekness is all her possession and title to a subsistence ; it will appear certain , that as Christ's Kingdom was not of this world , so neither shall his Saints have their portion in that which is not his Kingdom . They are miserable if they do not reign with him , and he never reigned here ; but if we suffer with him , we shall also reign with him hereafter . True it is , Christ promised to him that should lose any interest for his sake the restitution of a hundred fold in this world . But as the sense of that cannot be literal , for he cannot receive a hundred Mothers or a hundred Wives ; so whatsoever that be , it is to be enjoyed with persecution . And then such a portion of the Earth as Christ hath expressed in figure , and shall by way of recompence restore us , and such a recompence as we can enjoy with Persecution , and such an enjoyment as is consistent with our having lost all our temporals , and such an acquist and purchace of it as is not destructive of the grace of Meekness ; all that we may enter into our accounts as part of our lot , and the emanation from the holy Promise . But in the foot of this account we shall not find any great affluence of temporal accruements . However it be although , when a meek man hath earthly possessions , by this Grace he is taught how to use them and how to part with them ; yet if he hath them not , by the vertue here commanded , he is not suffered to use any thing violent towards the acquiring them , not so much as a violent passion or a stormy imagination ; for then he loses his Meekness , and what ever he gets can be none of the reward of this Grace . He that sights for temporals ( unless by some other appendent duty he be obliged ) loses his title by striving incompetently for the reward , he cuts off that hand by which alone he can receive it . For unless he be indeed meek , he hath no right to what he calls the inheritance of the earth ; and he that is not content to want the inheritance of the earth when God requires him , is not meek . So that if this Beatitude be understood in a temporal sense , it is an offer of a reward upon a condition we shall be without it , and be content too : For , in every sense of the word , Meekness implies a just satisfaction of the spirit , and acquiescence in every estate or contingency whatsoever , though we have no possessions but of a good Conscience , no bread but that of carefulness , no support but from the Holy Spirit , and a providence ministring to our natural necessities by an extemporary provision . And certain it is , the meekest of Christ's servants , the Apostles and the Primitive Christians , had no other verification of this Promise but this , that rejoycing in tribulation , and knowing how to want as well as how to abound , through many tribulations they entered into the Kingdom of Heaven : For that is the Countrey in which they are co-heirs with Jesus . But if we will certainly understand what this reward is , we may best know it by understanding the duty ; and this we may best learn from him that gave it in commandment . Learn of me , for I am meek , ( said the Holy Jesus : ) and to him was promised that the uttermost ends of the earth should be his inheritance ; and yet he died first , and went to Heaven before it was verified to him in any sense , but only of content , and desire , and joy in suffering , and in all variety of accident . And thus also if we be meek , we may receive the inheritance of the Earth . 10. The acts of this Grace are , 1. To submit to all the instances of Divine Providence , not repining at any accident which God hath chosen for us , and given us as part of our lot , or a punishment of our deserving , or an instrument of vertue ; not envying the gifts , graces , or prosperities of our neighbours . 2. To pursue the interest and imployment of our calling in which we are placed , not despising the meanness of any work , though never so disproportionable to our abilities . 3. To correct all malice , wrath , evil-speaking , and inordinations of anger , whether in respect of the object or the degree . 4. At no hand to entertain any thoughts of revenge or retaliation of evil . 5. To be affable and courteous in our deportment towards all persons of our society and entercourse . 6. Not to censure or reproach the weakness of our neighbour , but support his burthen , cover and cure his infirmities . 7. To excuse what may be excused , lessening severity , and being gentle in reprehension . 8. To be patient in afflictions , and thankful under the Cross. 9. To endure reproof with shame at our selves for deserving it , and thankfulness to the charitable Physician that offers the remedy . 10. To be modest and fairly-mannered toward our Superiours , obeying , reverencing , speaking honourably of and doing honour to aged persons , and all whom God hath set over us , according to their several capacities . 11. To be ashamed and very apprehensive of the unworthiness of a crime ; at no hand losing our fear of the invisible God , and our reverence to visible societies , or single persons . 12. To be humble in our exteriour addresses and behaviour in Churches and all Holy places . 13. To be temperate in government , not imperious , unreasonable , insolent or oppressive ; lest we provoke to wrath those whose interest of person & of Religion we are to defend or promote . 14. To do our endeavour to expiate any injury we did , by confessing the fact , & offering satisfaction , & asking forgiveness . 11. Fourthly , Blessed are they that Hunger and thirst after Righteousness ; for they shall be filled . This Grace is the greatest indication of spiritual health , when our appetite is right , strong , and regular ; when we are desirous of spiritual nourishment , when we long for Manna , and follow Christ for loaves , not of a low and terrestrial gust , but of that bread which came down from heaven . Now there are two sorts of holy repast which are the proper objects of our desires . The bread of Heaven , which is proportioned to our hunger ; that is , all those immediate emanations from Christ's pardon of our sins , and redemption from our former conversation , holy Laws and Commandments . To this Food there is also a spiritual Beverage to quench our thirst : and this is the effects of the Holy Spirit , who first moved upon the waters of Baptism , and afterwards became to us the breath of life , giving us holy inspirations and assistences , refreshing our wearinesses , cooling our fevers , and allaying all our intemperate passions , making us holy , humble , resigned and pure , according to the pattern in the mount , even as our Father is pure . So that the first Redemption and Pardon of us by Christ's Merits is the Bread of Life , for which we must hunger ; and the refreshments and daily emanations of the Spirit , who is the spring of comforts and purity , is that drink which we must thirst after : A being first reconciled to God by Jesus , and a being sanctisied and preserved in purity by the Holy Spirit , is the adequate object of our desires . Some to hunger and thirst best fancy the analogy and proportion of the two Sacraments , the Waters of Baptism , and the Food of the Eucharist ; some , the Bread of the Patin , and the Wine of the Chalice . But it is certain they signifie one desire expressed by the most impatient and necessary of our appetites , hungring and thirsting . And the object is whatsoever is the principle or the effect , the beginning , or the way , or the end of righteousness ; that is , the Mercies of God , the Pardon of Jesus , the Graces of the Spirit , a holy life , and a holy death , and a blessed Eternity . 12. The blessing and reward of this Grace is fulness or satisfaction ; which relates immediately to Heaven , because nothing here below can satisfie us . The Grace of God is our Viaticum , and entertains us by the way ; its nature is to increase , not to satisfie the appetites : not because the Grace is empty and unprofitable , as are the things of the world ; but because it is excellent , but yet in order to a greater perfection ; it invites the appetite by its present goodness , but it leaves it unsatisfied , because it is not yet arrived at glory : and yet the present imperfection , in respect of all the good of this World's possession , is rest and satisfaction , and is imperfect only in respect of its own future complement and perfection , and our hunger continues , and our needs return , because all we have is but an antepast . But the glories of Eternity are also the proper object of our desires ; that 's the reward of God's Grace , this is the crown of righteousness . As for me , I will behold thy face in righteousness ; and when I awake up after thy likeness , I shall be satisfied with it . The acts of this Vertue are multiplied according to its object ; for they are only , 1. to desire , and 2. pray for , and 3. labour for all that which is Righteousness in any sense : 1. For the Pardon of our sins ; 2. for the Graces and Sanctification of the Spirit ; 3. for the advancement of Christ's Kingdome ; 4. for the reception of the holy Sacrament , and all the instruments , ordinances and ministeries of Grace ; 5. for the grace of Perseverance ; 6. and finally for the crown of Righteousness . 13. Fisthly , Blessed are the Merciful ; for they shall obtain mercy . Mercy is the greatest mark and token of the 〈◊〉 , elect and predestinate persons in the world . Put ye on ( my beloved ) as the elect of God the bowels of mercy , holy and precious . For Mercy is an attribute , in the manifestation of which as all our happiness consists , so God takes greatest complacency , and delights in it above all his other Works . He punishes to the third and fourth Generation , but shews mercy unto thousands . Therefore the Jews say , that Michael 〈◊〉 with one wing , and Gabriel with two ; meaning , that the pacifying Angel , the Minister of mercy , 〈◊〉 〈◊〉 , but the exterminating Angel , the Messenger of wrath , is slow . And we are called to our approximation to God by the practice of this Grace : we are made partakers of the Divine nature by being merciful as our heavenly Father is merciful . This mercy consists in the affections , and in the effects and actions . In both which the excellency of this Christian Precept is eminent above the goodness of the moral precept of the old Philosophers , and the piety and charity of the Jews by virtue of the Mosaic Law. The Stoick Philosophers affirm it to be the duty of a wise man to succour and help the necessities of indigent and miserable persons ; but at no hand to pity them , or suffer any trouble or compassion in our affections : for they intended that a wise person should be dispassionate , unmoved , and without disturbance in every accident and object and concernment . But the Blessed Jesus , who came to reconcile us to his Father , and purchase us an intire possession , did intend to redeem us from sin , and make our passions obedient and apt to be commanded , even and moderate in temporal affairs , but high and active in some instances of spiritual concernment ; and in all instances , that the affection go along with the Grace ; that we must be as merciful in our compassion , as compassionate in our exteriour expressions and actions . The Jews by the prescript of their Law were to be merciful to all their Nation and confederates in Religion ; and this their Mercy was called Justice : He hath dispersed abroad and given to the poor , his righteousness [ or Justice ] 〈◊〉 for ever . But the mercies of a Christian are to extend to all : Do good to all men , especially to the houshold of Faith. And this diffusion of a Mercy , not only to Brethren , but to Aliens and Enemies , is that which S. Paul calls goodness , still retaining the old appellative for Judaical mercy , [ 〈◊〉 : ] For scarcely for a 〈◊〉 man will one die , yet peradventure for a good man some will even dare to die . So that the Christian Mercy must be a mercy of the whole man , the heart must be merciful , and the hand operating in the labour of love ; and it must be extended to all persons of all capacities , according as their necessity requires , and our ability permits , and our endearments and other obligations dispose of and determine the order . 14. The acts of this Grace are , 1. To pity the miseries of all persons , and all calamities spiritual or temporal , having a fellow-feeling in their afflictions . 2. To be afflicted and sad in the publick Judgments imminent or incumbent upon a Church , or State , or Family . 3. To pray to God for remedy for all afflicted persons . 4. To do all acts of bodily assistence to all miserable and distressed people , to relieve the Poor , to redeem Captives , to forgive Debts to disabled persons , to pay Debts for them , to lend them mony , to feed the hungry and clothe the naked , to rescue persons from dangers , to defend and relieve the oppressed , to comfort widows and fatherless children , to help them to right that suffer wrong ; and , in brief , to do any thing of relief , support , succour , and comfort . 5. To do all acts of spiritual 〈◊〉 , to counsel the doubtful , to admonish the erring , to strengthen the weak , to resolve the scrupulous , to teach the ignorant , and any thing else which may be instrumental to his Conversion , Perseverance , Restitution and Salvation , or may rescue him from spiritual dangers , or supply him in any ghostly necessity . The reward of this Vertue is symbolical to the Vertue it self , the grace and glory differing in nothing but degrees , and every vertue being a reward to it self . The merciful shall receive mercy ; mercy to help them in time of need ; mercy from God. who will not only give them the great mercies of Pardon and Eternity , but also dispose the hearts of others to pity and supply their needs as they have done to others . For the present , there is nothing more noble than to be beneficial to others , and to lift up the poor 〈◊〉 of the mire , and rescue them from misery ; it is to do the work of God : and for the future , nothing is a greater title to a mercy at the Day of Judgment than to have shewed mercy to our necessitous Brother ; it being expressed to be the only rule and instance in which Christ means to judge the world , in their Mercy and Charity , or their Unmercifulness respectively ; I was hungry , and ye fed me , or ye fed me not : and so we stand or fall in the great and eternal scrutiny . And it was the prayer of Saint Paul , ( Onesiphorus shewed kindness to the great Apostle ) The Lord shew him a mercy in that day . For a cup of charity , though but full of cold water , shall not lose its reward . 15. Sixthly , Blessed are the Pure 〈◊〉 heart ; for they shall see God. This purity of heart includes purity of hands . Lord , who shall dwell in thy Tabernacle ? even he that is of clean hands and a pure heart ; that is , he that hath not given his mind unto vanity , nor sworn to deceive his Neighbour . It signifies justice of action and candour of spirit , innocence of manners and sincerity of purpose ; it is one of those great circumstances that consummates Charity : For the end of the Commandment is Charity out of a pure heart , and of a good Conscience , and Faith unfeigned ; that is , a heart free from all carnal affections , not only in the matter of natural impurity , but also spiritual and immaterial , such as are Heresies , ( which are theresore impurities , because they mingle secular interest or prejudice with perswasions in Religion ) Seditions , hurtful and impious Stratagems , and all those which S. Paul enumerates to be works or fruits of the flesh . A good Conscience ; that 's a Conscience either innocent or penitent , a state of Grace , 〈◊〉 a not having prevaricated , or a being restored to our Baptismal purity . Faith unfeigned ; that also is the purity of Sincerity , and excludes Hypocrisie , timorous and half perswasions , neutrality and indifferency in matters of Salvation . And all these do integrate the whole duty of Charity . But Purity , as it is a special Grace , signifies only honesty and uprightness of Soul , without hypocrisie to God and dissimulation towards men ; and then a freedom from all carnal desires , so as not to be governed or led by them . Chastity is the purity of the body , Simplicity is the purity of the spirit ; both are the Sanctification of the whole Man , for the entertainment of the Spirit of Purity and the Spirit of Truth . 16. The acts of this Vertue are , 1. To quit all Lustful thoughts , not to take delight in them , not to retain them or invite them , but as objects of displeasure to avert them from us . 2. To resist all lustful desires , and extinguish them by their proper correctories and remedies . 3. To resuse all occasions , opportunities and temptations to Impurity ; denying to please a wanton 〈◊〉 , or to use a 〈◊〉 gesture , or to go into a danger , or to converse with an improper , unsafe object ; hating the garment spotted with the flesh , so S. Jude calls it ; and not to look upon a maid , so Job ; not to sit with a woman that is a singer , so the son of Sirach . 4. To be of a liberal soul , not mingling with affections of mony and inclinations of covetousness , not doing any act of violence , rapine or injustice . 5. To be ingenuous in our thoughts , purposes and professions , speaking nothing contrary to our intentions , but being really what we 〈◊〉 . 6. To give all our faculties and affections to God , without dividing interests between God and his enemies , without entertaining of any one crime in society with our pretences for God. 7. Not to lie in sin , but instantly to repent of it and return , purifying our Conscience from dead works , 8. Not to dissemble our faith or belief when we are required to its confession , pretending a perswasion complying with those from whom 〈◊〉 we differ . Lust , Covetousness and Hypocrisie are the three great enemies of this Grace , they are the motes of our eyes , and the spots of our Souls . The reward of Purity is the vision beatifical . If we are pure as God is pure , we shall also see him as he is : When we awake up after his likeness , we shall 〈◊〉 hold his presence . To which in this world we are consigned by freedom from the cares of Covetousness , the shame of Lust , the fear of discovery , and the stings of an evil Conscience , which are the portion of the several Impurities here forbidden . 17. Seventhly , Blessed are the Peace-makers ; for they shall be called the children of God. The wisdome of God is first pure , and then peaceable ; that 's the order of the Beatitudes . As soon as Jesus was born , the Angels sang a Hymn , Glory be to God on high , and on earth peace , good will towards men ; signifying the two great 〈◊〉 upon which Christ was dispatched in his Legation from Heaven to earth . He is the Prince of Peace . Follow peace with all men , and holiness , without which no man ever shall see God. The acts of this Grace are , 1. To mortisie our Anger , 〈◊〉 , and fiery dispositions , apt to enkindle upon every slight accident , inadvertency , or misfortune of a friend or servant . 2. Not to be hasty , rash , provocative , or upbraiding in our language . 3. To live quietly and serenely in our families and neighbourhoods . 4. Not to backbite , slander , misreport or undervalue any man , carrying tales , or sowing dissention between brethren . 5. Not to interest our selves in the quarrels of others by abetting either part , except where Charity calls us to rescue the oppressed ; and then also to do a work of charity without mixtures of uncharitableness . 6. To avoid all suits of Law as much as is possible , without intrenching upon any other collateral obligation towards a third interest , or a necessary support for our selves , or great conveniency for our families ; or , if we be engaged in Law , to pursue our just interests with just means and charitable maintenance . 7. To endeavour by all means to reconcile disagreeing persons . 8. To endeavour by affability and fair deportment to win the love of our neighbours . 9. To offer satisfaction to all whom we have wronged or slandered , and to remit the offences of others , and in trials of right to find out the most charitable expedient to determine it , as by indifferent arbitration , or something like it . 10. To be open , free and ingenuous in reprehensions and fair expostulations with persons whom we conceive to have wronged us , that no seed of malice or rancor may be latent in us , and upon the breath of a new displeasure break out into a flame . 11. To be modest in our arguings , disputings , and demands , not laying great interest upon trifles . 12. To moderate , balance and temper our zeal by the rules of Prudence and the allay of Charity , that we quarrel not for opinions , nor intitle God in our impotent and mistaken fancies , nor lose Charity for a pretence of an article of Faith. 13. To pray heartily for our enemies , real or imaginary , always loving and being apt to benefit their persons , and to cure their faults by charitable remedies . 14. To abstain from doing all affronts , disgraces , slightings and 〈◊〉 jearings and mockings of our neighbour , not giving him appellatives of scorn or irrision . 15. To submit to all our Superiours in all things , either doing what they command , or suffering what they impose ; at no hand lifting our 〈◊〉 against those upon whom the characters of God and the marks of Jesus are imprinted in signal and eminent authority ; such as are principally the King , and then the Bishops , whom God hath set to watch over our Souls . 16. Not to invade the possessions of our Neighbours , or commence War , but when we are bound by justice and legal trust to defend the rights of others , or our own in order to our duty . 17. Not to speak evil of dignities , or undervalue their persons , or publish their faults , or upbraid the levities of our Governours ; knowing that they also are designed by God , to be converted to us for castigation and amendment of us . 18. Not to be busie in other mens affairs . And then the peace of God will rest upon us . The reward is no less than the adoption and inheritance of sons ; for he hath given unto us power to be called the sons of God ; for he is the Father of Peace , and the Sons of Peace are the Sons of God , and theresore have a title to the inheritance of Sons , to be heirs with God , and coheirs with Christ in the kingdom of Peace , and essential and never-failing charity . 18. Eightly , Blessed are they which are Persecuted sor righteousness sake ; for theirs is the Kingdom of Heaven . This being the hardest command in the whole Discipline of Jesus is fortified with a double Blessedness ; for it follows immediately , Blessed are ye when men shall revile you , and persecute you : meaning , that all Persecution for a cause of Righteousness , though the affliction be instanced only in reproachful language , shall be a title to the Blessedness . Any suffering for any good or harmless action is a degree of Martyrdom . It being the greatest testimony in the world of the greatest love , to quit that for God which hath possessed our most natural , regular and orderly affections . It is a preferring God's cause before our own interest ; it is a loving of Vertue without secular ends ; it is the noblest , the most resigned , ingenuous , valiant act in the world , to die for 〈◊〉 , whom we never have seen ; it is the crown of Faith , the confidence of Hope , and our greatest Charity . The Primitive Churches living under Persecution commenced many pretty opinions concerning the state and special dignity of Martyrs , apportioning to them one of the three Coronets which themselves did knit , and supposed as pendants to the great Crown of righteousness . They made it suppletory of Baptism , expiatory of sin , satisfactory of publick 〈◊〉 ; they placed them in bliss immediately , declared them to need no after-Prayer , such as the Devotion of those times used to pour upon the graves of the faithful : with great prudence they did endeavour to alleviate this burthen , and sweeten the bitter chalice ; and they did it by such doctrines which did only remonstrate this great truth , That since no love was greater than to lay down our lives , nothing could be so great but God would indulge to them . And indeed whatsoever they said in this had no inconvenience , nor would it now , unless men should think mere suffering to be sufficient to excuse a wicked life , or that they be invited to dishonour an excellent patience with the mixture of an impure action . There are many who would die for Christ if they were put to it , and yet will not quit a Lust for him : those are hardly to be esteemed Christ's Martyrs : unless they be dead unto sin , their dying for an Article or a good action will not pass the great scrutiny . And it may be boldness of spirit , or sullenness , or an honourable gallantry of mind , or something that is excellent in civil and political estimate , moves the person , and endears the suffering ; but that love only which keeps the Commandments will teach us to 〈◊〉 for love , and from love to pass to blessedness through the red Sea of bloud . And indeed it is more easie to die for Chastity than to live with it : and many women have been found , who suffered death under the violence of Tyrants for defence of their holy vows and purity , who , had they long continued amongst pleasures , courtships , curiosities , and importunities of men , might perchance have yielded that to a Lover which they denied to an Executioner . S. Cyprian observes that our Blessed Lord , in admitting the innocent Babes of Bethlehem first to die for him , did to all generations of Christendom consign this Lesson , That only persons holy and innocent were fit to be Christ's Martyrs . And I remember that the Prince of the Latine Poets , over against the region and seats of Infants , places in the Shades below persons that suffered death wrongfully ; but adds , that this their death was not enough to place them in such blessed mansions , but the Judge first made inquiry into their lives , and accordingly designed their station . It is certain that such dyings or great sufferings are Heroical actions , and of power to make great compensations , and redemptions of time , and of omissions and imperfections ; but if the Man be unholy , so also are his * Sufferings : for Hereticks have died , and vicious persons have suffered in a good cause , and a dog's neck may be cut off in sacrifice , and Swine's bloud may 〈◊〉 the trench about the Altar : but God only accepts the Sacrifice which is pure and spotless , first seasoned with salt , then seasoned with fire . The true Martyr must have all the preceding Graces , and then he shall receive all the Beatitudes . 19. The acts of this Duty are , 1. Boldly to confess the Faith , nobly to exercise publick vertues , not to be ashamed of any thing that is honest , and rather to quit our goods , our liberty , our health , and life it self , than to deny what we are bound to affirm , or to omit what we are bound to do , or to pretend contrary to our present perswasion . 2. To rejoyce in Afflictions ; counting it honourable to be conformable to Christ , and to wear the cognizance of Christianity , whose certain lot it is to suffer the hostility and violence of enemies visible and invisible . 3. Not to revile our Persecutors , but to bear the Cross with evenness , tranquillity , patience and charity . 4. To offer our sufferings to the glory of God , and to joyn them with the Passions of Christ , by doing it in love to God , and obedience to his Sanctions , and testimony of some part of his Religion , and designing it as a part of duty . The reward is the Kingdom of Heaven ; which can be no other but eternal Salvation , in case the Martyrdom be consummate : and they also shall be made perfect ; so the words of the reward were read in Clement's time . If it be less , it keeps its proportion : all suffering persons are the combination of Saints , they make the Church , they are the people of the Kingdom , and heirs of the Covenant . For if they be but Confessors , and confess Christ in prison , though they never preach upon the rack or under the axe , yet Christ will confess them before his heavenly Father ; and they shall have a portion where they shall never be persecuted any more . The PRAYER . O Blessed Jesus , who art become to us the Fountain of Peace and Sanctity , of Righteousness and Charity , of Life and perpetual Benediction , imprint in our spirits these glorious characterisms of Christianity , that we by such excellent dispositions may be consigned to the infinity of Blessedness which thou camest to reveal , and minister , and exhibit to mankind . Give us great Humility of spirit ; and deny us not , when we beg Sorrow of thee , the mourning and sadness of true Penitents , that we may imitate thy excellencies , and conform to thy sufferings . Make us Meek , patient , indifferent , and resigned in all accidents , changes and issues of Divine Providence . Mortifie all inordinate Anger in us , all Wrath , Strife , Contention , Murmurings , Malice and Envy ; and interrupt , and then blot out all peevish dispositions and morosities , all disturbances and unevenness of spirit 〈◊〉 of habit , that may hinder us in our duty . Oh teach me so to hunger and thirst after the ways of Righteousness , that it may be meat and drink to me to do thy Father's will. Raise my affections to Heaven and heavenly things , fix my heart there , and prepare a treasure for me , which I may receive in the great diffusions and communications of thy glory . And in this sad interval of infirmity and temptations strengthen my hopes , and 〈◊〉 my Faith , by such emissions of light and grace from thy Spirit , that I may relish those Blessings which thou preparest for thy Saints with so great appetite , that I may despise the world and all its gilded vanities , and may desire nothing but the crown of righteousness and the paths that lead thither , 〈◊〉 graces of thy Kingdom and the glories of it ; that when I have served thee in holiness and strict obedience , I may reign with thee in the glories of Eternity : for thou , O Holy Jesus , art our hope , and our life , and glory , our 〈◊〉 great reward . Amen . II. 〈◊〉 Jesu , who art infinitely pleased in demonstrations of thy Mercy , and didst descend into a state of misery , suffering persecution and 〈◊〉 , that thou mightest give us thy mercy , and reconcile us to thy Father , and make us partakers of thy Purities ; give unto us tender bowels , that we may suffer together with our calamitous and necessitous Brethren , that we having a fellow-feeling of their miseries may use all our powers to help them , and ease our selves of our common sufferings . But do thou , O Holy Jesu , take from us also all our great calamities , the Carnality of our affections , our Sensualities and Impurities , that we may first be pure , then peaceable , living in peace with all men , and preserving the peace which thou hast made for us with our God , that we may never commit a sin which may interrupt so blessed an atonement . Let neither hope nor fear , tribulation nor anguish , pleasure nor pain make us to relinquish our interest in thee , and our portion of the everlasting Covenant . But give us hearts constant , bold and valiant , to confess thee before all the world in the midst of all disadvantages and contradictory circumstances , chusing rather to beg , or to be disgraced , or 〈◊〉 , or to die , than quit a holy Conscience , or renounce an Article of Christianity : that we either in act , when thou shalt call us , or always in preparation of mind , suffering with thee , may also reign with thee in the Church Triumphant , O Holy and most merciful Saviour Jesu . Amen . DISCOURSE X. A Discourse upon that part of the Decalogue which the Holy JESVS adopted into the Institution and obligation of Christianity . 1. WHen the Holy Jesus had described the Characterisms of Christianity in these Eight Graces and Beatitudes , he adds his Injunctions , that in these Vertues they should be eminent and exemplar , that they might adorn the Doctrine of God ; for he intended that the Gospel should be as Leven in a lump of dough , to season the whole mass , and that Christians should be the instruments of communicating the excellency and reputation of this holy Institution to all the world . Therefore Christ calls them Salt , and Light , and the societies of Christians a City set upon a hill , and a 〈◊〉 set in a candlestick , whose office and energy is to illuminate all the vicinage ; which is also expressed in these preceptive words , Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven : which I consider not only as a Circumstance of other parts , but as a precise Duty it self , and one of the Sanctions of Christianity , which hath so confederated the Souls of the Disciples of the Institution , that it hath in some proportion obliged every man to take care of his Brother's Soul. And since Reverence to God and Charity to our Brother are the two 〈◊〉 Ends which the best Laws can have , this precept of exemplary living is enjoyned in order to them both : We must shine as lights in the world , that God may be glorified , and our Brother edified ; that the excellency of the act may 〈◊〉 the reputation of the Religion , and invite men to confess God according to the sanctions of so holy an Institution . And if we be curious that vanity do not mingle in the intention , and that the intention do not spoil the action , and that we suffer not our lights to shine that men may magnifie us , and not glorifie God , this duty is soon performed by way of adherence to our other actions , and hath no other difficulty in it , but that it will require our prudence and care to preserve the simplicity of our purposes and humility of our spirit in the midst of that excellent reputation which will certainly be consequent to a holy and exemplary life . 2. But since the Holy Jesus had set us up to be lights in the world , he took care we should not be stars of the least magnitude , but eminent , and such as might by their great emissions of light give evidence of their being immediately derivative from the Sun of Righteousness . He was now giving his Law , and meant to retain so much of Moses , as Moses had of natural and essential Justice and Charity , and superadd many degrees of his own ; that as far as Moses was exceeded by Christ in the capacity of a Law-giver , so far Christianity might be more excellent and holy than the Mosaical Sanctions . And therefore , as a Preface to the Christian Law , the Holy Jesus declares , that unless our righteousness exceed the righteousness of the Scribes and Pharisees , that is , of the stricter sects of the Mosaical Institution , we shall not enter into the Kingdom of heaven . Which not only relates to the prevaricating Practices of the Pharisees , but even to their Doctrines and Commentaries upon the Law of Moses , as appears evidently in the following instances . For if all the excellency of Christianity had consisted in the mere command of Sincerity and prohibition of Hypocrisie , it had nothing in it proportionable to those excellent promises and clearest revelations of Eternity there expressed , nor of a fit imployment for the designation of a special and a new Law-giver , whose Laws were to last forever , and were established upon foundations stronger than the pillars of Heaven and Earth . 3. But S. Paul , calling the Law of Moses a Law of Works , did well insinuate what the Doctrine of the Jews was concerning the degrees and obligations of Justice : for besides that it was a Law of Works in opposition to the Law of Faith , ( and so the sence of it is * formerly explicated ) it is also a Law of Works in opposition to the Law of the Spirit ; and it is understood to be such a Law which required the exteriour Obedience ; such a Law according to which S. Paul so lived that no man could reprove him , that is , the Judges could not tax him with prevarication ; such a Law which , being in very many degrees carnal and material , did not with much severity exact the intention and purposes spiritual . But the Gospel is the Law of the spirit . If they failed in the exteriour work , it was accounted to them for sin ; but to Christians nothing becomes a sin , but a failing and prevaricating spirit . For the outward act is such an emanation of the interiour , that it enters into the account for the relation sake , and for its parent . When God hath put a duty into our hands , if our spirits be right , the work will certainly follow ; but the following work receives its acceptation , not from the value the Christian Law hath precisely put upon it , but because the spirit from whence it came hath observed its rule : the Law of Charity is acted and expressed in works , but hath its estimate from the spirit . Which discourse is to be understood in a limited and qualified signification . For then also God required the Heart , and interdicted the very concupiscences of our irregular passions , at least in some instances ; but because much of their Law consisted in the exteriour , and the Law appointed not nor yet intimated any penalty to evil thoughts , and because the expiation of such interiour irregularities was easie , implicite , and involved in their daily Sacrifices without special trouble , therefore the old Law was a Law of Works , that is , especially and in its first intention . But this being less perfect , the Holy Jesus inverted the order . 1. For very little of Christianity stands upon the outward action ; ( Christ having appointed but two Sacraments immediately : ) and 2. a greater restraint is laid upon the passions , desires , and first motions of the spirit , than under the severity of Moses : and 3. they are threatned with the same curses of a sad eternity with the acts proceeding from them : and 4. because the obedience of the spirit does in many things excuse the want of the outward act , God always requiring at our hands what he hath put in our power , and no more : and 5. lastly , because the spirit is the principle of all actions moral and spiritual , and certainly productive of them when they are not impeded from without ; therefore the Holy Jesus hath secured the fountain , as knowing that the current must needs be healthful and pure , if it proceeds through pure chanels from a limpid and unpolluted principle . 4. And certainly it is much for the glory of God , to worship him with a Religion whose very design looks upon God as the searcher of our hearts and Lord of our spirits , who judges the purposes as a God , and does not only take his estimate from the outward action as a man. And it is also a great reputation to the Institution it self , that it purifies the Soul , and secures the secret cogitations of the mind : It punishes Covetouiness as it judges Rapine ; it condemns a Sacrilegious heart as soon as an Irreligious hand ; it detests hating of our Brother by the same aversation which it expresses against doing him 〈◊〉 . He that curses in his heart shall die the death of an explicite and bold Blasphemer ; murmur and repining is against the Laws of Christianity : but either by the remissness of Moses's Law , or the gentler execution of it , or the innovating or lessening glosses of the Pharisees , he was esteemed innocent whose actions were according to the letter , not whose spirit was conformed to the intention and more secret Sanctity of the Law. So that our Righteousness must therefore exceed the Pharisaical standard , because our spirits must be pure as our hands , and the heart as regular as the action , our purposes must be sanctified , and our thoughts holy ; we must love our Neighbour as well as relieve him , and chuse Justice with adhesion of the mind , as well as carry her upon the palms of our hands . And therefore the Prophets , foretelling the Kingdom of the Gospel and the state of this Religion , call it a writing the Laws of God in our hearts . And S. Paul distinguishes the Gospel from the Law by this only measure , We are all Israelites , of the seed of Abraham , heirs of the same inheritance ; only now we are not to be accounted Jews for the outward consormity to the Law , but for the inward consent and obedience to those purities which were secretly signified by the types of Moses . They of the Law were Jews outwardly , their Circumcision was outward in the flesh , their praise was of men : We are Jews inwardly , our Circumcision is that of the heart , in the spirit , and not in the letter , and our praise is of God ; that is , we are not judged by the outward act , but by the mind and the intention ; and though the acts must sollow in all instances where we can and where they are required , yet it is the less principal , and rather significative , than by its own strength and energy operative , and accepted . 5. S. Clemens of Alexandria saith , the Pharisees righteousness consisted in the not doing evil , and that Christ superadded this also , that we must do the contrary good , and so exceed the Pharisaical measure . They would not wrong a Jew , nor many times relieve him ; they reckoned their innocence by not giving offence , by walking blameless , by not being accused before the Judges sitting in the gates of their Cities . But the balance in which the Judge of quick and dead weighs Christians is , not only the avoiding evil , but doing good ; the following peace with all men and holiness ; the proceeding from faith to faith ; the adding vertue to vertue ; the persevering in all holy conversation and godliness . And therefore S. Paul , commending the grace of universal Charity , says , that Love worketh no ill to his neighbour , therefore Love is the fulfilling of the Law ; implying , that the prime intention of the Law was , that every man's right be secured , that no man receive wrong . And indeed all the Decalogue consisting of Prohibitions rather than Precepts , saving that each Table hath one positive Commandment , does not obscurely verifie the doctrine of S. Clement's interpretation . Now because the Christian Charity abstains from doing all injury , therefore it is the fulfilling of the Law : but because it is also patient and liberal , that it suffers long and is kind ; therefore the Charity commanded in Christ's Law exceeds that Charity which the Scribes and Pharisees reckoned as part of their Righteousness . But Jesus himself does with great care in the particulars instance in what he would have the Disciples to be eminent above the most strict Sect of the Jewish Religion : 1. in practising the moral Precepts of the Decalogue with a stricter interpretation ; 2. and in quitting the Permissions and licences which for the hardness of their heart Moses gave them as indulgences to their persons , and securities against the contempt of too severe Laws . 6. The severity of exposition was added but to three Commandments , and in three indulgences the permission was taken away . But because our great Law-giver repeated also other parts of the Decalogue in his * after-Sermons , I will represent in this * one view all that he made to be Christian by adoption . 7. The first Commandment Christ often repeated and enforced , as being the basis of all Religion , and the first endearment of all that relation whereby we are capable of being the sons of God , as being the great Commandment of the Law , and comprehensive of all that duty we owe to God in the relations of the vertue of Religion : Hear , O Israel , the Lord thy God is one Lord ; and , Thou shalt love the Lord thy God with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength . This is the first Commandment , that is , this comprehends all that which is moral and eternal in the first Table of the 〈◊〉 . 8. The Duties of this Commandment are , 1. To worship God alone with actions proper to him , and 2. to love , and 3. obey him with all our faculties . 1. Concerning Worship . The actions proper to the Honour of God are , to offer Sacrifice , Incense and Oblations , making Vows to him , Swearing by his Name as the instrument of secret testimony , confessing his incommunicable Attributes , and Praying to him for those Graces which are essentially annexed to his dispensation , as Remission of sins , Gifts of the Spirit , and the grace of 〈◊〉 , and Life eternal . Other acts of Religion , such as are uncovering the head , 〈◊〉 the knee , falling upon our face , stooping to the ground , reciting praises , are by the consent of Nations used as testimonies of civil or religious veneration , and do not always pass for confessions of a Divinity , and therefore may be without sin used to Angels , or Kings , or Governours , or to persons in any sence more excellent than our selves , provided they be intended to express an excellency no greater than is proper to their dignities and persons ; not in any sence given to an Idol , or false Gods. But the first sort are such which all the world hath consented to be actions of Divine and incommunicable Adoration , and such which God also in several Religions hath reserved as his own appropriate regalities , and are Idolatry if given to any Angel or man. 9. The next Duties are , 2. Love , 3. and Obedience ; but they are united in the Gospel , This is Love , that we keep his Commandments : and since we are for God's sake bound also to love others , this Love is appropriate to God by the extension of parts , and the intension of degrees . The Extension signifies that we must serve God with all our Faculties ; for all division of parts is hypocrisie , and a direct prevarication : our Heart must think what our Tongue speaks , our Hands act what we promise or purpose ; and God's enemies must have no share so much as in appearance or dissimulation . Now no Creature can challenge this ; and if we do Justice to our neighbours , though unwillingly , we have done him no injury ; for in that case he only who sees the irregularity of our thoughts is the person injured . And when we swear to him , our heart must swear as well as our tongue , and our hands must pay what our lips have promised ; or else we provoke him with an imperfect sacrifice : we love him not with all our mind , with all our strength , and all our faculties . 10. But the difficulty and question of this Commandment lies in the Intension . For it is not enough to serve God with every Capacity , Passion , and Faculty ; but it must be every degree of every Faculty , all the latitude of our Will , all the whole intension of our Passions , all the possibility and energy of our Senses and our Understanding : which because it is to be understood according to that moderate sentence and account which God requires of us set in the midst of such a condition , so attended , and depressed and prejudiced , the full sence of it I shall express in several Propositions . 11. First , The Intension of the Love to which we are obliged requires not the Degree which is absolutely the greatest and simply the most perfect . For there are degrees of Grace , every one of which is pleasing to God , and is a state of Reconciliation and atonement : and he that breaks not the bruised reed , nor quenches the smoaking slax , loves to cherish those endeavours which , beginning from small principles , pass through the variety of degrees , and give demonstration that though it be our duty to contend for the best , yet this contention is with an enemy , and that enemy makes an abatement , and that abatement being an imperfection rather than a sin is actually consistent with the state of Grace , the endeavour being in our power , and not the success ; the perfection is that which shall be our reward , and therefore is not our present duty . And indeed if to do the best action , and to love God as we shall do in Heaven , were a present obligation , it would have been clearly taught us what is simply the best action ; whereas now that which is of it self better , in certain circumstances is less perfect , and sometimes not lawful ; and concerning those circumstances we have no rules , nor any guide but prudence and probable inducements : so that it is certain , in our best endeavours we should only increase our scruples in stead of doing actions of the highest perfections , we should crect a tyranny over our Consciences , and no augmentation of any thing but the trouble . And therefore in the Law of Moses , when this Commandment was given in the same words , yet that the sence of it might be clear , the analogy of the Law declared that their duty had a latitude , and that God was not so strict a task-master , but that he left many instances of Piety to the voluntary Devotion of his servants , that they might receive the reward of Free-will-offerings . But if these words had obliged them to the greatest degree , that is , to all the degrees of our capacities in every instance , every act of Religion had been duty and necessity . 12. And thus also it was in the Gospel . Ananias and Sapphira were killed by sentence from Heaven for not performing what was in their power at first not to have promised ; but because they brought an obligation upon themselves which God brought not , and then prevaricated , they paid the forfeiture of their lives . S. Paul took no wages of the Corinthian Churches , but wrought night and day with his own hand ; but himself says he had power to do otherwise . There was laid upon him a necessity to preach , but no necessity to preach without wages and support . There is a good and a better in Virginity and Marriage ; and yet there is no command in either , but that we abstain from sin : we are left to our own election for the particular , having no necessity , but power in our will. David prayed seven times a day , and Daniel prayed three times ; and both were beloved of God. The Christian masters were not bound to manumit their slaves , and yet were commended if they did so . Sometimes the Christians fled in Persecution ; S. Paul did so , and S. Peter did so , and S. Cyprian did so , and S. Athanasius , and many more : But time was , when some of these also chose to suffer death rather than to fly . And if to fly be a permission , and no duty , there is certainly a difference of degrees in the choice ; to fly is not so great a suffering as to die , and yet a man may innocently chuse the easier . And our Blessed Lord himself , who never failed of any degree of his obligations , yet at some time prayed with more zeal and servour than at other times , as a little before his Passion . Since then at all times he did not do actions of that degree which is absolutely the greatest ; it is evident that God's goodness is so great , as to be content with such a Love which parts no share between him and sin ; and leaves all the rest under such a liberty , as is only encouraged by those extraordinary rewards and crowns proportioned to heroical endeavours . It was a pretty Question which was moved in the Solitudes of Nitria concerning two Religious Brothers ; the one gave all his goods to the poor at once , the other kept the inheritance and gave all the revenue . None of all the Fathers knew which was absolutely the better , at once to renounce all , or by repetition of charitable acts to divide it into portions : one act of Charity in an heroical degree , or an habitual Charity in the degree of Vertue . This instance is probation enough , that the opinion of such a necessity of doing the best action simply and indefinitely is impossible to be safely acted , because it is impossible to be understood . Two talents shall be rewarded , and so shall five , both in their proportions : He that sows sparingly shall reap sparingly , but he shall reap : Every man as he purposes in his heart , so let him give . The best action shall have the best reward ; and though he is the happiest who rises highest , yet he is not sasest that enters into the state of disproportion to his person . I find in the Lives of the later reputed Saints , that S. Teresa à Jesu made a vow to do every thing which she should judge to be the best . I will not judge the person , nor censure the action , because possibly her intention and desires were of greatest Sanctity ; but whosoever considers the story of her Life , and the strange repugnancies in the life of man to such undertakings , must needs fear to imitate an action of such danger and singularity . The advice which in this case is safest to be followed is , That we employ our greatest industry that we fall not into sin and actions of forbidden nature ; and then strive by parts and steps , and with much wariness , in attempering our zeal , to superadd degrees of eminency , and observation of the more perfect instances of Sanctity ; that doing some excellencies which God hath not commanded , he may be the rather moved to pardon our prevaricating so many parts of our necessary duty . If Love transport us and carry us to actions sublime and heroical , let us follow so good a guide , and pass on with diligence , and zeal , and prudence , as far as Love will carry us : but let us not be carried to actions of great eminency and strictness and unequal severities by scruple and pretence of duty ; lest we charge our miscarriages upon God , and call the yoak of the Gospel insupportable , and Christ a hard Task-master . But we shall pass from Vertue to Vertue with more fafety , if a Spiritual guide take us by the hand ; only remembring , that if the Angels themselves and the beatisied Souls do now and shall hereafter differ in degrees of love and glory , it is impossible the state of imperfection should be confined to the highest Love , and the greatest degree , and such as admits no variety , no increment or difference of parts and stations . 13. Secondly , Our Love to God consists not in any one determinate Degree , but hath such a latitude as best agrees with the condition of men , who are of variable natures , different affectious and capacities , changeable abilities , and which receive their heightnings and declensions according to a thousand accidents of mortality . For when a Law is regularly prescribed to perions whose varieties and different constitutions cannot be regular or uniform , it is certain 〈◊〉 gives a great latitude of perfermance , and binds not to just atomes and points . The Laws of God are like universal objects received into the Faculty partly by choice , partly by nature ; but the variety of perfection is by the variety of the instruments , and disposition of the Recipient , and are excelled by each other in several sences , and by themselves at several times . And so is the practice of our Obedience , and the entertainments of the Divine Commandments : For some are of malleable natures , others are morese ; some are of healthful and temperate constitutions , others are lustful , full of fancy , full of appetite ; some have excellent leisure and opportunities of retirement , others are busie in an active life , and cannot with advantages attend to the choice of the better part ; some are peaceable and timorous , and some are in all instances serene , others are of tumultuous and unquiet spirits : and these become opportunities of Temptation on one side , and on the other occasions of a Vertue : But every change of faculty and variety of circumstance hath influence upon Morality ; and therefore their duties are personally altered , and increase in obligation , or are slackned by necessities , according to the infinite alteration of exteriour accidents and interiour possibilities . 14. Thirdly , Our Love to God must be totally exclusive of any affection to sin , and engage us upon a great , assiduous and laborious care to resist all Temptations , to subdue sin , to acquire the habits of Vertues , and live holily ; as it is already expressed in the Discourse of Repentance . We must prefer God as the object of our hopes , we must chuse to obey him rather than man , to please him rather than satisfie our selves , and we must do violence to our strongest Passions when they once contest against a Divine Commandment . If our Passions are thus regulated , let them be fixed upon any lawful object whatsoever , if at the same time we prefer Heaven and heavenly things , that is , would rather chuse to lose our temporal love than our eternal hopes , ( which we can best discern by our refusing to sin upon the solicitation or engagement of the temporal object ; ) then , although we feel the transportation of a sensual love towards a Wife , or Child , or Friend , actually more pungent and sensible than Passions of Religion are , they are less perfect , but they are not criminal . Our love to God requires that we do his Commandments , and that we do not sin ; but in other things we are permitted in the condition of our nature to be more sensitively moved by visible than by invisible and spiritual objects . Only this , we must ever have a disposition and a mind prepared to quit our sensitive and pleasant objects , rather than quit a Grace , or commit a sin . Every act of sin is against the Love of God , and every man does many single actions of hostility and provocation against him ; but the state of the Love of God is that which we actually call the state of Grace . When Christ reigns in us , and sin does not reign , but the Spirit is quickned , and the Lusts are mortified ; when we are habitually vertuous , and do acts of Piety , Temperance and Justice frequently , easily , chearfully , and with a successive , constant , moral and humane industry , according to the talent which God hath intrusted to us in the banks of Nature and Grace ; then we are in the love of God , then we love him with all our heart . But if Sin grows upon us , and is committed more frequently , or gets a victory with less difficulty , or is obeyed more readily , or entertained with a freer complacency ; then we love not God as he requires , we divide between him and sin , and God is not the Lord of all our faculties . But the instances of Scripture are the best exposition of this Commandment : For David followed God with all his heart , to do that which was right in his eyes ; and Josiah turned to the Lord with all his heart , and with all his soul , and with all his might . Both these Kings did it ; and yet there was some imperfection in David , and more violent recessions : for so saith the Scripture of Josiah , Like unto him was there no King before him ; David was not so exact as he , and yet he followed God with all his heart . From which these two Corollaries are certainly deducible : That to love God with all our heart admits variety of degrees , and the lower degree is yet a Love with all our heart ; and yet to love God requires a holy life , a diligent walking in the Commandments , either according to the sence of innocence or of penitence , either by first or second counsels , by the spirit of Regeneration or the spirit of Renovation and restitution . The summ is this , The sence of this Precept is such as may be reconciled with the Infirmities of our Nature , but not with a Vice in our Manners ; with the recession of single acts seldom 〈◊〉 , and always disputed against , and long fought with , but not with an habitual aversation , or a ready obedience to sin , or an easie victory . 15. This Commandment , being the summ of the First Table , had in Moses's Law particular instances which Christ did not insert into his Institution ; and he added no other particular , but that which we call the Third Commandment , concerning Veneration and reverence to the Name of God. The other two , viz. concerning Images and the Sabbath , have some special considerations . 16. The Jews receive daily offence against the 〈◊〉 of some Churches , who , 〈◊〉 . COM. in the recitation of the Decalogue , omit the Second Commandment , as supposing it to be a part of the first , according as we account them ; and their offence rises higher , because they observe that in the New Testament , where the Decalogue is six times repeated in special recitation and in summaries , there is no word prohibiting the making , retaining , or respect of Images . Concerning which things Christians consider , that God for bad to the Jews 〈◊〉 very having and making Images and Representments , not only of the true God , or of false and imaginary Deities , but of visible creatures ; which because it was but of temporary reason , and relative consideration of their aptness to Superstition and their conversing with idolatrous Nations , was a command proper to the Nation , part of their Govenant , not of essential , indispensable and eternal reason , not of that which we usually call the Law of Nature . Of which also God gave testimony , because himself commanded the signs and representment of Seraphim to be set upon the Mercy - 〈◊〉 , toward which the Priest and the people made their addresses in their religious Adorations ; and of the Brazen Serpent , to which they looked when they called to God for help against the sting of the venomous Snakes . These instances tell us , that to make Pictures or Statues of creatures is not against a natural reason , and that they may have uses which are profitable , as well as be abused to danger and Superstition . Now although the nature of that people was apt to the abuse , and their entercourse with the Nations in their confines was too great an invitation to entertain the danger ; yet Christianity hath so far removed that danger by the analogy and design of the Religion , by clear Doctrines , Revelations , and infinite treasures of wisdom , and demonstrations of the Spirit , that our Blessed Law-giver thought it not necessary to remove us from Superstition by a prohibition of the use of Images and Pictures ; and therefore left us to the sence of the great Commandment , and the dictates of right Reason , to take care that we do not dishonour the invisible God with visible representations of what we never saw nor cannot understand , 〈◊〉 yet convey any of God's incommunicable Worship in the forenamed instances to any thing but himself . And for the matter of Images we have no other Rule left us in the New Testament ; the rules of Reason and Nature , and the other parts of the Institution , are abundantly sufficient for our security . And possibly S. Paul might relate to this , when he affirmed concerning the Fifth , that it was the first Commandment with promise . For in the Second Commandment to the Jews , as there was a great threatning , so also a greater promise of shewing mercy to a thousand generations . But because the body of this Commandment was not transcribed into the Christian Law , the first of the Decalogue which we retain , and in which a promise is inserted , is the Fifth Commandment . And therefore the wisdom of the Church was remarkable in the variety of sentences concerning the permission of Images . At first , when they were blended in the danger and impure mixtures of Gentilism , and men were newly recovered from the snare , and had the reliques of a long custom to superstitious and false worshippings , they endured no Images , but merely civil : but as the danger ceased , and Christianity prevailed , they found that Pictures had a natural use of good concernment , to move less-knowing people by the representment and declaration of a Story ; and then they , knowing themselves permitted to the liberties of Christianity and the restraints of nature and reason , and not being still weak under prejudice and childish dangers , but fortified by the excellency of a wise Religion , took them into lawful uses , doing honour to Saints as unto the absent Emperors , according to the custom of the Empire ; they erected Statues to their honour , and transcribed a history , and sometimes a precept , into a table , by figures making more lasting impressions than by words and sentences . While the Church stood within these limits , she had natural reason for her warrant , and the custom of the several Countreys , and no precept of Christ to countermand it : They who went farther were unreasonable , and according to the degree of that excess were Superstitious . 17. The Duties of this Commandment are learned by the intents of it : For it was directed against the false Religion of the Nations , who believed the Images of their Gods to be filled with the Deity ; and it was also a caution to prevent our low imaginations of God , lest we should come to think God to be like Man. And thus far there was indispensable and eternal reason in the Precept : and this was never lessened in any thing by the Holy Jesus , and obliges us Christians to make our addresses and worshippings to no God but the God of the Christians , that is , of all the world ; and not to do this in or before an Image of him , because he cannot be represented . For the Images of Christ and his Saints , they come not into either of the two considerations , and we are to understand our duty by the proportions of our reverence to God , expressed in the great Commandment . Our Fathers in Christianity , as I observed now , made no scruple of using the Images and Pictures of their Princes and Learned men ; which the Jews understood to be forbidden to them in the Commandment . Then they admitted even in the Utensils of the Church some coelatures and engravings : Such was that Tertullian speaks of , The good Shepherd in the 〈◊〉 . Afterwards they admitted Pictures , but not before the time of Constantine ; for in the Council of Eliberis they were forbidden . And in succession of time the scruples lessened with the danger , and all the way they signified their belief to be , that this Commandment was only so far retained by Christ as it relied upon natural reason , or was a particular instance of the great Commandment : that is , Images were forbidden where they did dishonour God , or lessen his reputation , or estrange our duties , or became Idols , or the direct matter of superstitious observances , charms , or senseless confidences ; but they were permitted to represent the Humanity of Christ , to remember Saints and Martyrs , to recount a story , to imprint a memory , to do honour and reputation to absent persons , and to be the instruments of a relative civility and esteem . But in this particular infinite care is to be taken of Scandal and danger , of a forward and zealous ignorance , or of a mistaking and peevish confidence ; and where a Society hath such persons in it , the little good of Images must not be violently retained with the greater danger and certain offence of such persons of whom consideration is to be had in the cure of Souls . I only add this , that the first Christians made no scruple of saluting the Statues of their Princes , and were confident it made no intrenchment upon the natural prohibition contained in this Commandment ; because they had observed , that exteriour inclinations and addresses of the body , though in the lowest manner , were not proper to God , but in Scripture found also to be communicated to Creatures , * to Kings , to Prophets , to Parents , to Religious persons : and because they found it to be death to do affront to the Pictures and Statues of their Emperors , they concluded in reason , ( which they also saw verified by the practice and opinion of all the world ) that the respect they did at the Emperor's Statue was accepted as a veneration to his person . But these things are but sparingly to be drawn into Religion , because the customs of this world are altered , and their opinions new ; and many , who have not weak understandings , have weak Consciences ; and the necessity for the entertainment of them is not so great as the offence is or may be . 18. Thou shalt not take the Name of the Lord thy God in vain . This our Blessed Saviour repeating expresses it thus , It hath been said to them of old time , [ Thou shalt not for swear thy self ; ] to which Christ adds out of Num. 30. 2. But thou shalt perform thy Oaths unto the Lord. The meaning of the one we are taught by the other . We must not invocate the Name of God in any promise in vain , that is , with a Lie : which happens either out of levity , that we change our purpose , which at first we really intended ; or when our intention at that instant was fallacious , and contradictory to the undertaking . This is to take the Name of God , that is , to use it , to take it into our mouths , for vanity ; that is , according to the perpetual style of Scripture , for a Lie. Every one hath spoken vanity to his neighbour , that is , he hath lied unto him ; for so it follows , with flattering lips , and with a double heart : and swearing deceitfully is by the Psalmist called lifting up his soul unto vanity . And Philo the Jew , who well understood the Law and the language of his Nation , renders the sence of this Commandment to be , to call God to witness to a Lie. And this is to be understood only in Promises , for so Christ explains it by the appendix out of the Law , Thou shalt perform thy Oaths : For lying in Judgment , which is also with an Oath , or taking God's Name for witness , is forbidden in the Ninth Commandment . To this Christ added a farther restraint . For whereas by the Natural Law it was not unlawful to swear by any Oath that implied not Idolatry , 〈◊〉 the belief of a false God , ( I say ) any grave and prudent Oath , when they spake a grave truth ; and whereas it was lawful for the 〈◊〉 in ordinary entercourse to swear by God , so they did not swear to a Lie , ( to which also swearing to an impertinency might be reduced by a proportion of reason , and was so accounted of in the practice of the Jews ) but else and in other cases they us'd to swear by God , or by a Creature respectively ; ( for , they that swear by him shall be commended , saith the Psalmist ; and swearing to the Lord of Hosts is called speaking the language of Canaan : ) Most of this was rescinded ; Christ forbad all swearing , not only swearing to a Lie , but also swearing to a truth in common affairs ; not only swearing commonly by the Name of God , but swearing commonly by Heaven , and by the Earth , by our Head , or by any other Oath : only let our speech be yea , or nay , that is , plainly affirming or denying . In these , I say , Christ corrected the licence and vanities of the Jews and Gentiles . For as the Jews accounted it Religion to name God , and therefore would not swear by him but in the more solemn occasions of their life ; but in trifles they would swear by their Fathers , or the Light of Heaven , or the Ground they trode on : so the Greeks were also careful not to swear by the Gods lightly , much less fallaciously ; but they would swear by any thing about them or near them , upon an occasion as vain as their Oath . But because these Oaths are either indirectly to be referred to God , ( and Christ instances in divers ) or else they are but a vain testimony , or else they give a Divine honour to a Creature by making it a Judge of truth and discerner of spirits ; therefore Christ seems to forbid all forms of Swearing whatsoever . In pursuance of which law , Basilides , being converted at the prayers of Potamiaena a Virgin-Martyr , and required by his fellow-souldiers to swear upon some occasion then happening , answered , it was not lawful for him to swear , for he was a Christian ; and many of the Fathers have followed the words of Christ in so severe a sence , that their words seem to admit no exception . 19. But here a grain of salt must be taken , lest the letter destroy the spirit . First , it is certain the Holy Jesus forbad a * custom of Swearing ; it being great irreligion to despise and lessen the Name of God , which is the instrument and conveyance of our Adorations to him , by making it common and applicable to trifles and ordinary accidents of our life . He that swears often , many times swears false , and however lays by that reverence which , being due to God , the Scripture determines it to be due at his Name : His Name is to be loved and feared . And therefore Christ commands that our communication be yea , yea , or nay , nay ; that is , our ordinary discourses should be simply affirmative or negative . In order to this , * Plutarch affirms out of Phavorinus , that the reason why the Greeks forbad children who were about to swear by Hercules , to swear within doors , was , that by this delay and preparation they might be taught not to be hasty or quick in swearing , but all such invocations should be restrained and retarded by ceremony : and Hercules himself was observed never to have sworn in all his life-time but once . 2. Not only customary Swearing is forbidden , but all Swearing upon a slight cause . S. Basil upbraids some Christians his contemporaries with the example of Clinias the Pythagorean , who , rather than he would swear , suffered a mulct of three talents . And all the followers of Pythagoras admitted no Oath , unless the matter were grave , necessary , and charitable : and the wisest and gravest persons among the Heathens were very severe in their Counsels concerning Oaths . 3. But there are some cases in which the interests of Kingdoms and 〈◊〉 politick , Peace and Confederacies , require the sanction of promissory Oaths ; and they whom we are bound to obey , and who may kill us if we do not , require that their interests be secured by an Oath : and that in this case , and all that are equal , our Blessed Saviour did not forbid Oaths , is certain , not only by the example of Christians , but of all the world before and since this prohibition , understanding it to be of the nature of such natural bands and securities , without which Commonwealths in some cases are not easily combined , and therefore to be a thing necessary , and therefore not to be forbidden . Now what is by Christians to be esteemed a slight cause , we may determine by the account we take of other things . The Glory of God is certainly no light matter ; and therefore when that is evidently and certainly concerned , not phantastically and by vain and imaginary consequences , but by prudent and true estimation , then we may lawfully swear . We have S. Paul's example , who well understood the precept of his Master , and is not to be supposed easily to have done any violence to it ; but yet we find religious affirmations , and God invoked for witness as a record upon his soul , in his Epistles to the Romans , Galatians , and Corinthians . But these Oaths were only assertory . Tertullian affirmeth , that Christians refused to swear by the Genius of their Prince , because it was a Daemon ; but they sware by his Health , and their solemn Oath was by God , and Christ , and the Holy Spirit , and the Majesty of the Emperor . The Fathers of the Ephesine Council made Nestorius and Victor swear ; and the Bishops at Chalcedon sware by the health of their Princes . But as S. Paul did it extrajudicially , when the glory of God was concerned in it and the interest of Souls ; so the Christians used to swear in a cause of Piety and Religion , in obedience and upon publick command , or for the ends of Charity and Justice , both with Oaths promissory and assertory , as the matter required : with this only difference , that they never did swear in the causes of Justice or Charity but when they were before a Magistrate ; but if it were in a cause of Religion , and in matters of promise , they did indeed swear among themselves , but always to or in communities and societies , obliging themselves by Oath not to commit wickedness , Robberies , Sacriledge , not to deceive their trust , not to detain the pledge ; which rather was an act of direct entercourse with God , than a solemn or religious obligation to man. Which very thing Pliny also reports of the Christians . 20. The summ is this : Since the whole subject matter of this Precept is Oaths promissory , or Vows ; all Promises with Oaths are regularly forbidden to Christians , unless they be made to God or God's 〈◊〉 , in a matter not trisling . For in the first case , a Promise made to God , and a swearing by God to perform the Promise , to him is all one : For the Name of God being the instrument and determination of all 〈◊〉 addresses , we cannot be supposed to speak to God without using of his Name 〈◊〉 or by implication : and therefore he that promises to God makes a Promise , and uses God's Name in the Promise ; the Promise it self being in the nature of a Prayer or solemn Invocation of God. In the second case , when the publick necessity requires it , of which we are not judges , but are under authority , we find the lawfulness by being bound to believe , or not to contradict , the pretence of its necessity ; only care is to be taken that the matter be grave or religious , that is , it is to be esteemed and presumed so by us , if the Oath be imposed by our lawful Superiours , and to be cared for by them : or else it is so to be provided for by our selves , when our entercourse is with God , as in Vows and Promises passed to God ; being careful that we do not offer to God Goats-hair , or the 〈◊〉 of Mushromes , or the bloud of Swine , that is , things either impious or vain . But in our communication , that is , in our ordinary entercourse with men , we must promise by simple testimony , not by religious adjurations , though a creature be the instrument of the Oath . 21. But this forbids not assertory Oaths at all , or deposing in Judgment ; for of this Christ speaks not here , it being the proper matter of another Commandment : and since ( as S. Paul affirms ) an Oath is the end of all controversie , and that the necessity of Commonwealths requires that a period should be fixed to questions , and a rule for the nearest certainty for Judgment ; whatsoever is necessary is not unlawful , and Christ , who came to knit the bonds of Government faster by the stricture of more religious ties , cannot be understood to have given precepts to dissolve the instruments of Judicature and prudent Government . But concerning assertory Oaths , although they are not forbidden , but supposed in the Ninth Commandment to be done before our Judges in the cause of our Neighbour ; yet because they are only so supposed , and no way else mentioned by permission or intimation , therefore they are to be estimated by the proportions of this Precept concerning promissory Oaths : they may be taken in Judgment and righteousness , but never lightly , never extrajudicially ; only a less cause , so it be judicial , may authorize an assertory than a promissory Oath ; because many cases occur in which Peace and Justice may be concerned , which without an Oath are indeterminable , but there are but few necessities to confirm a Promise by an Oath . And therefore the reverence of the Name of God ought not to be intrenched upon in accidents of little or no necessity ; God not having made many necessities in this case , would not in the matter of Promise give leave to use his Name but when an extraordinary case happens . An Oath in Promises is of no use for ending questions and giving judicial sentences ; and the faith of a Christian and the word of a just person will do most of the work of Promises ; and it is very much to the disreputation of our Religion or ourselves , if we fall into hypocrisie or deceit , or if a Christian Asseveration were not of value equal with an Oath . And therefore Christ forbidding promissory Oaths , and commanding so great simplicity of spirit and honesty , did consonantly to the design and perfection of his Institution , intending to make us so just and sincere , that our Religion being infinite obligation to us , our own Promises should pass for bond enough to others , & the Religion receive great honour by being esteemed a sufficient security and instrument of publick entercourse . And this was intimated by our Lord himself in that reason he is pleased to give of the prohibition of swearing : ( (a) Let your communication be Yea , yea , Nay , nay ; for whatsoever is more cometh of evil : that is , As good Laws come from ill manners , the modesty of cloathing from the shame of sin , Antidotes and Physick by occasion of poisons and diseases ; so is Swearing an effect of distrust , and want of faith or honesty , on one or both sides . Men dare not trust the word of a Christian , or a Christian is not just and punctual to his Promises , and this calls for confirmation by an Oath . So that Oaths suppose a fault , though they are not faults always themselves ; whatsoever is more than Yea or Nay , is not always evil , but it always cometh of evil . And therefore the Essenes esteemed every man that was put to his Oath no better than an infamous person , a perjurer , or at least suspected , not esteemed a just man : and the Heathens would not suffer the Priest of Jupiter to swear , because all men had great opinion of his sanctity and authority : and the Scythians derided Alexander's caution and timorous provision , when he required an Oath of them ; Nos religionem in ipsa side novimus , Our faith is our bond : and * they who are willing to deceive men will not stick to deceive God , when they have called God to witness . But I have a caution to insert for each , which I propound as an humble advice to persons eminent and publickly interested . 22. First , That Princes , and such as have power of decreeing the injunction of promissory Oaths , be very curious and reserved , not lightly enjoyning such Promises , neither in respect of the matter trivial , nor yet frequently , nor without great reason enforcing . The matter of such Promises must be only what is already matter of Duty or Religion ; for else the matter is not grave enough sor the calling of God to testimony : but when it is a matter of Duty , then the Oath is no other than a Vow or Promise made to God in the presence of men . And because Christians are otherwise very much obliged to do all which is their duty in matters both civil and religious , of Obedience and Piety ; therefore it must be an instant necessity and a great cause to superinduce such a confirmation as derives from the so sacredly invocating the Name of God ; it must be when there is great necessity that the duty be actually performed , and when the Supreme power either hath not power sufficient to punish the delinquent , or may miss to have notice of the delict . For in these cases it is reasonable to bind the faith of the obliged persons by the fear of God after a more special manner ; but else there is no reason sufficient to demand of the subject any farther security than their own faith and contract . The reason of this advice relies upon the strictness of the words of this Precept against promissory Oaths , and the reverence we owe to the name of God. Oaths of Allegiance are fit to be imposed in a troubled State or to a mutinous People : But it is not so fit to tie the People by Oath to abstain from transportations of Metal , or Grain , or Leather , from which by Penalties they are with as much security , and less suspicion of iniquity , restrained . 23. Secondly , Concerning assertory Oaths and Depositions in Judgment , although a greater liberty may be taken in the subject matter of the Oath , and we may , being required to it , swear in Judgment , though the cause be a question of money , or our interest , or the rights of a Society ; and S. Athanasius purged himself by Oath before the Emperour Constantius : yet it were a great pursuance and security of this part of Christian Religion , if in no case contrary Oaths might be admitted , in which it is certain one part is perjured to the * ruine of their Souls , to the intricating of the Judgment , to the dishonour of Religion ; but that such rules of prudence and reasonable presumption be established , that upon the Oath of that party which the Law shall chuse , and upon probable grounds shall presume for , the sentence may be established . For by a small probability there may a surer Judgment be given than upon the confidence of contradictory Oaths , and after the sin the Judge is left to the uncertainty of conjectures as much as if but one part had sworn ; and to much more , because such an Oath is by the consent of all men accepted as a rule to determine in Judgment . By these discourses we understand the intention of our Blessed Master in this Precept : and I wish by this or any thing else men would be restrained 〈◊〉 that low , cheap , unreasonable and unexcusable vice of customary Swearing , to which we have nothing to invite us that may lessen the iniquity , for which we cannot pretend temptation nor alledge infirmity , but it begins by wretchlesness and a malicious carelesness , and is continued by the strength of habit and the greatest immensity of folly . And I consider that Christian Religion , being so holy an Institution , to which we are invited by so great promises , in which we are instructed by so clear revelations , and to the performance of our duties compelled by the threatnings of a sad and insupportable eternity , should more than sufficiently endear the performance of this Duty to us . The name of a Christian is a high and potent antidote against all sin , if we consider aright the honour of the name , the undertaking of our Covenant , and the reward of our duty . The Jews eat no Swines flesh , because they are of Moses , and the Turks drink no Wine , because they are Mahumetans ; and yet we swear for all we are Christians , than which there is not in the world a greater conviction of our baseness and irreligion . Is the authority of the Holy Jesus so despicable ? are his Laws so unreasonable , his rewards so little , his threatnings so small , that we must needs in contempt of all this profane the great Name of God , and trample under foot the Laws of Jesus , and cast away the hopes of Heaven , and enter into security to be possessed by Hell-torments for Swearing , that is , for speaking like a fool , without reason , without pleasure , without reputation , much to our disesteem , much to the trouble of civil and wise persons with whom we joyn in society and entercourse ? Certainly Hell will be heat seven times hotter for a customary Swearer , and every degree of his unreasonableness will give him a new degree of torment , when he shall find himself in flames for being a stupid , an Atheistical , an irreligious fool . This only I desire should be observed , that our Blessed Master forbids not only swearing by God , but by any Creature ; for every Oath by a creature does involve and tacitely relate to God. And therefore saith Christ , Swear not by Heaven , for it is the throne of God ; and he that sweareth by the throne of God , sweareth by it , and by him that sitteth thereon . So that it is not a less matter to swear by a Creature than to swear by God ; for a Creature cannot be the instrument of testimony , but as it is a relative to God ; and it by implication calls the God of that Creature to witness . So that although in such cases in which it is permitted to swear by God , we may in those cases express our Oath in the form of advocating and calling the Creature , ( as did the primitive Christians swearing by the health of their Emperour , and as Joseph swearing by the life of Pharaoh , and as Elisha swearing by the life of Elias , and as did S. Paul protesting by the rejoycing he had in Jesus Christ , and as we in our forms of swearing in Courts of Judicature touch the Gospels , saying , So help me God , and the Contents of this Book ; and in a few Ages lately past Bishops and Priests sometimes swore upon the Cross , sometimes upon the Altar , sometimes by their holy Order : ) yet we must remember that this in other words and ceremonies is but a calling God for witness ; and he that swears by the Cross , swears by the holy Crucifix , that is , Jesus crucified thereon . And therefore these and the like forms are therefore not to be used in ordinary communication , because they relate to God ; they are as obligatory as the immediate invocation of his Holiness and Majesty ; and it was a Judaical vanity to think swearing by Creatures was less obliging : they are just with the same restraints made to be religious as the most solemn invocation of the holy and reverend Name of God , lawful or unlawful as the other : unless the swearing by a Creature come to be spoiled by some other intervening circumstance , that is , with a denying it to relate to God ; for then it becomes Superstition as well as Profanation , and it gives to a Creature what is proper to God ; or when the Creature is contemptible , or less than the gravity of the matter , as if a man should swear by a Fly , or the shadow of a Tree ; or when there is an indecorum in the thing , or something that does at too great distance relate to God : for that which with greatest vicinity refers to God in several Religions is the best instrument of an Oath , and nearest to God's honour ; as in Christianity are the Holy Sacrament , the Cross , the Altar , and the Gospels ; and therefore too great a distance may be an indecency next to a disparagement . This only may be added to this consideration ; That although an Oath , which is properly calling God or God's relative into testimony , is to be understood according to the former Discourse ; yet there may be great affirmations or negations respectively , and confirmed by forms of vehement asseveration , such as the customes of a Nation or consent shall agree upon : and those do in some cases promote our belief or confirm our pretensions better than a plain Yea or No ; because by such consent the person renders himself infamous if he breaks his word or trust . And although this will not come under the restraint of Christ's words , because they are not properly Oaths , but circumstances of earnest affirmation or negation ; yet these are humane Attestations , introduced by custome or consent , and as they come not under the notion of Swearing , so they are forms of testimony and collateral engagement of a more strict truth . 24. The Holy Jesus having specified the great Commandment of loving God with all our heart , in this one instance of hallowing and keeping his Name sacred , that is , from profane and common talk , and less prudent and unnecessary entercourses , instanced in no other commandment of Moses : but having frequent occasion to speak of the Sabbath , for ever expresses his own dominion over the Day , and that he had dissolved the bands of Moses in this instance ; that now we were no more obliged to that Rest which the 〈◊〉 religiously observed by prescript of the Law ; and by divers acts against securities of the then-received practices did desecrate the day , making it a broken yoke , and the first great instance of Christian Liberty . And when the Apostle gave instructions that no man should judge his 〈◊〉 in a Holy-day , or New-moons , or the Sabbath-days , he declared all the Judaical Feasts to be obliterated by the spunge which Jesus tasted on the Cross ; it was within the Manuscript of Ordinances , and there it was cancelled . And there was nothing moral in it , but that we do honour to God for the Creation , and to that and all other purposes of Religion separate and hallow some portion of our time . The Primitive Church kept both the Sabbath and the Lord's day till the time of the 〈◊〉 Council , about 300 years after Christ's nativity , and almost in every thing made them equal ; and therefore did not esteem the Lord's day to be substituted in the place of the obliterated Sabbath , but a Feast celebrated by great reason and perpetual consent , without precept or necessary Divine injunction . But the liberty of the Church was great : they found themselves disobliged from that strict and necessary Rest which was one great part of the Sabbatick rites , only they were glad of the occasion to meet often for offices of Religion , and the day served well for the gaining and facilitating the Conversion of the Jews , and for the honourable sepulture of the Synagogue , it being kept so long , 〈◊〉 the forty days mourning of Israel for the death of their Father Jacob ; but their liberty they improved not to licence , but as an occasion of more frequent assemblies . And there is something in it for us to imitate , even to sanctifie the Name of God in the great work of the Creation , reading his praises in the book of his Creatures , and taking all occasions of religious acts and offices , though in none of the Jewish circumstances . 25. Concerning the observation of the Lord's Day , which now the Church observes and ever did in remembrance of the Resurrection , because it is a day of positive and Ecclesiastical institution , it is fit that the Church , who instituted the day , should determine the manner of its observation . It was set apart in honour of the Resurrection , and it were not ill if all Churches would into the weekly Offices put some memorial of that mystery , that the reason of the Festival might be remembred with the day , & God thanked with the renewing of the Offices . But because Religion was the design of the Feast , and 〈◊〉 was necessary for Religion , therefore to abstain from * Suits of Law and servile works , but such works as are of (a) necessity and charity , ( which to observe are of themselves a very good Religion ) is a necessary duty of the day ; and to do acts of publick Religion is the other part of it . So much is made matter of duty by the intervention of Authority : and though the Church hath made no more prescriptions in this , & God hath made none at all ; yet he who keeps the Day most strictly , most religiously , he keeps it best , and most consonant to the design of the Church , and the ends of Religion , and the opportunity of the present leisure , and the interests of his Soul. The acts of Religion proper for the Day are Prayers and publick Liturgies , Preaching , Catechizing , acts of Charity , Visiting sick persons , acts of Eucharist to God , of Hospitality to our poor neighbours , of friendliness and civility to all , reconciling differences ; and after the publick Assemblies are dissolved , any act of direct Religion to God , or of ease and remission to Servants , or whatsoever else is good in Manners , or in Piety , or in Mercy . What is said of this great Feast of the Christians is to be understood to have a greater 〈◊〉 and obligation in the Anniversary of the Resurrection , of the Ascension ; of the Nativity of our Blessed Saviour , and of the descent of the Holy Spirit in Pentecost . And all days festival to the honour of God in remembrance of the holy Apostles , and Martyrs , and departed Saints , as they are with prudence to be chosen and retained by the Church , so as not to be unnecessary , or burthensome , or useless ; so they are to be observed by us as instances of our love of the communion of Saints , and our thankfulness for the blessing , and the example . 26. Honour thy Father and thy Mother . This Commandment Christ made also to be Christian by his frequent repetition and mention of it in his Sermons and Laws , and so ordered it , that it should be the band of civil Government and Society . In the Decalogue God sets this Precept immediately after the duties that concern himself , our duty to Parents being in the consines with our duty to God , the Parents being in order of nature next to God , the cause of our being and production , and the great Almoners of Eternity , conveying to us the essences of reasonable Creatures , and the charities of Heaven . And when our Blessed Saviour in a Sermon to the 〈◊〉 spake of duty to Parents , he rescued it from the impediments of a vain tradition , and secured this Duty , though against a pretence of Religion towards God , telling us that God would not himself accept a gift which we took from our Parents needs . This duty to Parents is the very 〈◊〉 and band of Commonwealths . He that honours his Parents will also love his Brethren derived from the same loins , he will dearly account of all his relatives and persons of the same cognation ; and so Families are united , and 〈◊〉 them Cities and Societies are framed . And because Parents and Patriarchs of 〈◊〉 and of Nations had regal power , they who by any change 〈◊〉 in the care and government of Cities and Kingdomes succeeded in the power and authority of Fathers , and became so in estimate of Law and true Divinity to all their people . So that the Duty here commanded is due to all our Fathers in the sense of Scripture and Laws , not onely to our natural , but to our civil Fathers , that is , to Kings and Governours . And the Scripture adds Mothers , for they also , being instruments of the blessing , are the objects of the Duty . The duty is , Honour , that is , Reverence and Support , if they shall need it . And that which our Blessed Saviour calls not 〈◊〉 our Parents in S. Matthew , is called in S. Mark doing nothing for them ; and Honour is expounded by * S. Paul to be maintenance as well as reverence . Then we honour our Parents , if with great readiness we minister to their necessities , and communicate our estate , and attend them in sicknesses , and supply their wants , and , as much as lies in us , give them support , who gave us being . 27. Thou shalt do no Murther : so it was said to them of old time . He that kills shall be guilty of Judgment , that is , he is to die by the sentence of the Judge . To this Christ makes an appendix , But I say unto you , he that is angry with his Brother without a cause shall be in danger of the Judgment . This addition of our Blessed Saviour , as all the other , which are severer explications of the Law than the Jews admitted , was directed against the vain and imperfect opinion of the Lawyers , who thought to be justified by their external works , supposing , if they were innocent in matter of fact , God would require no more of them than Man did , and what by custome or silence of the Laws was not punishable by the Judge , was harmless before God ; and this made them to trust in the letter , to neglect the duties of Repentance , to omit asking pardon for their secret irregularities , and the obliquities and aversations of their spirits ; and this S. Paul also complains of , that neglecting the righteousness of God , they sought to establish their own , that is , according to Man's judgment . But our Blessed Saviour tells them that such an innocence is not enough ; God requires more than conformity , and observation of the fact , and exteriour 〈◊〉 , placing Justice not in legal innocency , or not being condemned in judgment of the Law and humane judicature , but in the righteousness of the spirit also : for the first acquits us before man , but by this we shall be held upright in judgment before the Judge of all the world . And therefore besides abstinence from murther or actual wounds , Christ forbids all anger without cause against our Brother , that is , against any man. 28. By which not the first motions are forbidden , the twinklings of the eye , as the Philosophers call them , the pro-passions and sudden and irresistible alterations ; for it is impossible to prevent them , unless we could give our selves a new nature , any more than we can refuse to wink with our eye when a sudden blow is offered at it , or refuse to yawn when we see a yawning sleepy person : but by frequent and habitual mortification , and by continual watchfulness , and standing in readiness against all inadvertencies , we shall lessen the inclination , and account fewer sudden irreptions . A wise and meek person should not kindle at all , but after violent and great collision ; and then , if like a flint he sends a spark out , it must as soon be extinguished as it shews , and cool as soon as sparkle . But however , the sin is not in the natural disposition . But when we entertain it , though it be , as 〈◊〉 expresses it , cum voluntate non 〈◊〉 , without a determination of revenge , then it begins to be a sin . Every indignation against the person of the man , in us is pride and self-love , and towards others ungentleness , and an immorigerous spirit . Which is to be understood , when the cause is not sufficient , or when the anger continues longer , or is excessive in the degrees of its proportion . 29. The causes of allowable Anger are , when we see God dishonoured , or a sin committed , or any irregularity , or fault in matter of Government ; a fault against the laws of a family or good manners , disobedience or stubbornness ; which in all instances where they may be prudently judged such by the Governour , yet possibly they are not all direct sins against God and Religion . In such cases we may be angry . But then we may also sin , if we exceed in time , or measure of degree . 30. The proportion of time S. Paul expresses , by not letting the Sun set upon 〈◊〉 anger . Leontius Patricius was one day extremely and unreasonably angry with John the Patriarch of Alexandria ; at Evening the Patriarch sent a servant to him with this message , Sir , the Sun is set : upon which Patricius reflecting , and the grace of God making the impression deep , visible and permanent , he threw away his anger , and became wholly subject to the counsel and ghostly aids of the Patriarch . This limit S. Paul borrowed from the Psalmist : for that which in the fourth Psalm verse 5. we read , Stand in awe , and sin not , the Septuagint reads , Be angry , but sin not . And this measure is taken from the analogy of the Law of the Jews , that a malefactor should not hang upon the accursed tree after the Sun was set : and if the Laws laid down their just anger against Malefactors as soon as the Sun descended , and took off his beams from beholding the example ; much more is it reasonable that a private anger , which is not warranted by authority , not measured by laws , not examined by solemnities of Justice , not made reasonable by considering the degree of the causes , not made charitable by intending the publick good , not secured from injuriousness by being disinterest , and such an anger in which the party is judge and witness and executioner ; it is ( I say ) but reason such an anger should unyoke and go to bed with the Sun , since Justice and Authority laid by the Rods and Axes as soon as the Sun unteamed his chariot . Plutarch reports that the Pythagoreans were strict observers of the very letter of this caution : For if Anger had boiled up to the height of injury or reproach , before Sun set they would shake hands , salute each other , and depart friends : for they were ashamed that the same anger which had disturbed the counsels of the day should also trouble the quiet and dreams of the night , lest anger by mingling with their rest and nightly fancies should grow natural and habitual . Well , anger must last no longer ; but neither may a Christian's anger last so long ; for if his anger last a whole day , it will certainly before night sour into a crime . A man's anger is like the Spleen , at the first it is natural , but in its excess and distemper it swells into a disease : and therefore although to be angry at the presence of certain objects is natural , and therefore is indifferent , because he that is an essential enemy to sin never made sin essential to a man ; yet unless it be also transient and pass off at the command of Reason and Religion , it quickly becomes criminal . The meaning is , that it be no more but a transient Passion , not permanent at all ; but that the anger against the man pass into indignation against the crime , and pity of the person , till the pity grows up into endeavours to help him . For an angry , violent and disturbed man is like that white Bramble of Judaea , of which Josephus reports , that it is set on 〈◊〉 by impetuous winds , & consumes it self , and burns the neighbour-plants : and the * evil effects of a violent and passionate Anger are so great , so dangerous , so known to all the world , that the very consideration of them is the best argument in the world to dispute against it ; Families and Kingdomes have suffered horrid calamities ; and whatsoever is violent in art or nature hath been made the instrument of sadness in the hands of Anger . 31. The measure of the degree is to be estimated by humane prudence , that it exceed not the value of the cause , nor the proportion of other circumstances , and that it cause no eruption into indiscretions or undecencies . For therefore Moses's anger , though for God and Religion , was reproved , because it went forth into a violent and troubled expression , and shewed the degree to be inordinate . For it is in this passion as in Lightning , which , if it only breaks the cloud and makes a noise , shews a tempest and disturbance in nature , but the hurt is none ; but if it seises upon a man , or dwells upon a house , or breaks a tree , it becomes a judgment and a curse . And as the one is a mischief in chance and accident , so the other is in morality and choice : if it passes from passion into action , from a transient violence to a permanent injury , if it abides , it scorches the garment or burns the body ; and there is no way to make it innocent , but to remove and extinguish it , and , while it remains , to tie the hands , and pare the nails , and muzzle it , that it may neither scratch , nor bite , nor talk . An anger in God's cause may become unhallowed , if it sees the Sun rise and set : and an anger in the cause of a man is innocent according to the degrees of its suddenness and discontinuance ; for by its quickness and volatile motion it shews that it was 1. unavoidable in its production , or 2. that it was 〈◊〉 in the event , or 3. quickly suppressed : according to which several cases Anger is either 1. natural , or 2. excusable , or 3. the matter of a vertue . 32. The Vulgar 〈◊〉 Bible in this Precept of our Blessed Saviour reads not the appendix , without a cause , but indefinitely , he that is angry with his Brother ; and S. 〈◊〉 affirms that the clause without a cause is not to be found in the true Greek copies : upon supposition of which , because it is not to be imagined that all Anger in 〈◊〉 causes and in all degrees is simply unlawful , and S. Paul distinguishes being angry from committing a sin , Be angry , but sin not , these words are left to signifie such an anger as is the crime of Homicide in the heart , like the secret Lusting called by Christ Adultery in the heart ; and so here is forbidden not only the outward act , but the inward inclinations to 〈◊〉 , that is , * an Anger with deliberation and purpose of revenge , this being explicative and additional to the Precept forbidding Murther : which also our Blessed Saviour seems to have intended , by threatning the same penalty to this anger or spiritual Homicide which the Law inflicted upon the actual and external , that is , judgment or condemnation . And because this prohibition of Anger is an explication and more severe commentary upon the Sixth Commandment , it is more than probable that this Anger , to which condemnation is threatned , is such an Anger as hath entertained something of mischief in the spirit . And this agrees well enough with the former interpretation , save that it affirms no degree of anger to be criminal as to the height of condemnation , unless it be with a thought of violence or desires of revenge ; the other degrees receiving their heightnings and declensions as they keep their distance or approach to this . And besides , by not limiting or giving caution concerning the cause , it restrains the malice only or the degree , but it permits other causes of anger to be innocent besides those spiritual and moral , of the interests of God's glory and Religion . But this is also true , which soever of the readings be retained . For the irascible faculty having in nature an object proper to its constitution and natural design , if our anger be commenced upon an object naturally troublesome , the anger is very natural , and no-where said to be irregular . And he who is angry with a servant's unwariness or inadvertency , or the remisness of a child's spirit and application to his studies , or on any sudden displeasure , is not in any sense guilty of prevaricating the Sixth Commandment , unless besides the object he adds an inequality of degree , or unhandsome circumstance , or adjunct . And possibly it is not in the nature of man to be strict in discipline , if the prohibitions of Anger be confined only to causes of Religion ; and it were hard that such an Anger which is innocent in all effects , and a good instrument of Government , should become criminal and damnable ; because some instances of displeasure are in actions not certainly and apparently sinful . So that our Blessed Saviour forbidding us to be angry without a cause , means such causes which are not only irregularities in Religion , but 〈◊〉 in manners ; and an Anger may be religious , and political , and oeconomical , according as it meets with objects proper to it in several kinds . It is sometimes necessary that a man carry a tempest in his face and a rod in his hand ; but for ever let him have a smooth mind , or at least under command , and within the limits of Reason and Religion , that he may steer securely , and avoid the rocks of sin : for then he may reprove a friend that did amiss , or chastise an offending son , or correct a vicious servant . The summe is this : There are no other bounds to hallow or to allow and legitimate Anger but that , 1. The cause be Religion , or matter of Government : 2. That the degree of the Anger in prudent accounts be no bigger than the cause : 3. That if it goes forth , it be not expressed in any action of uncharitableness , or unseasonable violence : 4. Whether it goes forth or abides at home , it must not dwell long any-where ; nor abide in the form of a burning coal , but at the most of a thin flame , thence passing into air salutary and gentle , fit to breath , but not to blast . There is this onely nicety to be observed : That although an Anger arising for Religion , or in the matter of 〈◊〉 , cannot innocently abide long ; yet it may abide till it hath passed forth into its proper and temperate expression , whether of reprehension or chastisement , and then it must sit down . But if the Anger arises from another cause , ( provided it be of it self innocent , not sinful in the object or cause ) the passion in its first spring is also innocent , because it is 〈◊〉 , and on the sudden unavoidable : but this must be suppressed within , and is not permitted to express it self at all : for in that degree in which it goes out of the mouth , or through the eyes , or from the hand , in that degree it is violent , ought to be corrected and restrained ; for so that passion was intended to be turned into vertue . For this passion is like its natural parent or instrument : And if Choler keeps in its proper seat , it is an instrument of digestion ; but if it goes forth into the stranger regions of the body , it makes a Fever : and this Anger which commences upon natural causes , though so far as it is natural it must needs be innocent , yet when any consent of the will comes to it , or that it goes forth in any action or voluntary signification , it also becomes criminal . Such an Anger is only permitted to be born and die ; but it must never take nourishment , or exercise any act of life . 33. But if that prohibition be 〈◊〉 , then it is certain the analogy of the Commandment , of which this is an explication , refers it to Revenge or Malice : it is an Anger that is Wrath , an Anger of Revenge or Injury , which is here prohibited . And I add this consideration , That since it is certain that Christ intended this for an explication of the prohibition of Homicide , the clause of [ * without cause ] seems less natural and proper . For it would intimate , that though anger of Revenge is forbidden when it is rash and unreasonable ; yet that there might be a cause of being angry with a purpose of revenge and recompence , and that in such a case it is permitted to them to whom in all other it is denied , that is , to private persons ; which is against the meekness and charity of the Gospel . More reasonable it is , that as no man might kill his Brother in Moses's Law by his own private authority ; so an Anger is here forbidden , such an Anger which no qualification can permit to private persons , that is , an Anger with purposes of Revenge . 34. But Christ adds , that a farther degree of this sin is , when our Anger breaks out in contumelies and ill language , and receives its increment according to the degree and injury of the reproach . There is a Homicide in the tongue as well as in the heart ; and he that kills a mans * reputation by calumnies , or slander , or open reviling , hath broken this Commandment . But this is not to be understood so , but that persons in authority or friends may reprehend a vicious person in language proper to his crime , or expressive of his malice or iniquity . Christ called Herod Fox : and although S. Michael brought not a railing accusation against Satan , yet the Scripture calls him an Accuser , and Christ calls him the Father of lies , and S. Peter , a devourer and a roaring Lion ; and S. John calls Diotrephes a lover of pre-eminence , or ambitious . But that which is here forbidden , is not a representing the crimes of the man for his emendation , or any other charitable or religious end , but a reviling him to do him mischief , to murther his reputation : which also shews , that whatever is here forbidden is in some sense or other accounted Homicide ; the Anger in order to reproach , and both in order to murther , subject to the same punishment , because forbidden in the same period of the Law ; save only that , according to the degrees of the sin , Christ proportions several degrees of punishment in the other world , which he apportions to the degrees of death which had ever been among the Jews , viz. the Sword , & Stoning to death , which were punishments legal and judicial , and the Burning infants in the Valley of Hinnom , which was a barbarous and superstitious custome used formerly by their Fathers in imitation of the Phoenician accursed rites . 35. The remedies against Anger , which are prescribed by Masters of spiritual life , are partly taken from rules of Prudence , partly from Piety and more precise rules of Religion . In Prudence , 1. Do not easily entertain , or at all encourage , or willingly hear , or promptly believe Tale-bearers and reporters of other mens faults : for oftentimes we are set on fire by an ignis 〈◊〉 , a false flame , and an empty story . 2. Live with peaceable people , if thou canst . 3. Be not inquisitive into the misdemeanours of others , or the reports which are made of you . 4. Find out reasons of excuse to alleviate and lessen the ignorances of a friend , or carelesnesses of a servant . 5. Observe what object is aptest to inflame thee , and by special arts of fortification stop up the avenues to that part : If Losses , if Contempt , if Incivilities , if Slander , still make it the greatest part of your imployment to subdue the impotency of that Passion that is more apt to raise tempests . 6. Extirpate petty curiosities of Apparel , Lodging , Diet , and learn to be indifferent in circumstances ; and if you be apt to be transported with such little things , do some great thing that shall cut off their frequent intervening . 7. Do not multiply secular cares , and troublesome negotiations which have variety of conversation with several humours of men and accidents of things ; but frame to thy self a life simple as thou canst , and free from all affectations . 8. Sweeten thy temper and allay the violence of thy spirit with some convenient , natural , temperate and medicinal solaces ; for some dispositions we have seen inflamed into Anger , and often assaulted by Peevishness , through immoderate fasting and inconvenient austerities . 9. A gentle answer is an excellent Remora to the progresses of Anger , whether in thy self or others . For Anger is like the waves of a troubled sea ; when it is corrected with a soft reply , as with a little strand , it retires , and leaves nothing behind it but froth and shells , no permanent mischief . 10. ( (a) ) Silence is an excellent art : and that was the advice which S. Isaac , an old religious person in the Primitive Church , is reported to have followed , to suppress his Anger within his breast , and use what means he could there to strangle it ; but never permitting it to go forth in language : Anger and Lust being like fire , which if you enclose , suffering it to have no emission , it perishes and dies ; but give it the smallest vent , and it rages to a consumption of all it reaches . And this advice is coincident with the general rule which is prescribed in all temptations , that Anger be suppressed in its cradle and first ( (b) assaults . 11. Lastly , let every man be careful that in his Repentance , or in his Zeal , or his Religion , he be as dispassionate and free from Anger as is possible ; lest Anger pass upon him in a reflex act , which was rejected in the direct . Some mortifiers in their contestation against Anger , or any evil or troublesome principle , are like Criers of Assizes , who calling for silence make the greatest noise ; they are extremely angry when they are fighting against the habit or violent inclinations to Anger . 36. But in the way of more strict Religion it is advised , that he who would cure his Anger should pray often . It is S. Austin's counsel to the Bishop Auxilius , that , like the Apostles in a storm , we should awaken Christ , and call to him for aid , lest we shipwreck in so violent 〈◊〉 and impetuous disturbances . 2. Propound to thy self the example of Meek and Patient persons ; remembring always that there is a family of Meek Saints , of which Moses is the Precedent ; a family of Patient Saints , under the conduct of Job : every one in the mountain of the Lord shall be gathered to his own Tribe , to his own Family , in the great day of Jubilee : and the Angry shall perish with the effects of Anger ; and peevish persons shall be vexed with the disquietness of an eternal worm and sting of a vexatious Conscience , if they suffer here the transportations and saddest effects of an unmortified , habitual and prevailing anger . 3. Above all things endeavour to be humble , to think of thy self as thou deservest , that is , meanly and unworthily ; and in reason it is to be presumed thou wilt be more patient of wrong , quiet under affronts and injuries , susceptive of inconveniences , and apt to entertain all adversities , as instruments of Humiliation . deleteries of Vice , corrections of undecent Passions , and instruments of Vertue . 4. All the Reason , and all the Relations , and all the Necessities of mankind are daily arguments against the violences and inordinations of Anger . For he that would not have his Reason confounded , or his discourse useless , or his family be a den of Lions ; he that would not have his Marriage a daily duel , or his Society troublesome , or his Friendship formidable , or his Feasts bitter ; he that delights not to have his Discipline cruel , or his Government tyrannical , or his Disputations violent , or his Civilities unmannerly , or his Charity be a rudeness , or himself brutish as a Bear , or peevish as a Fly , or miserable upon every accident and in all the changes of his life , must mortifie his Anger . For it concerns us as much as Peace , and Wisdome , and Nobleness , and Charity , and Felicity are worth , to be at peace in our breasts , and to be pleased with all God's Providence , and to be in charity with every thing , and with every man. 37. Thou shalt not commit Adultery . These two Commandments are immediate to each other , and of the greatest cognation : for Anger and Lust work upon one subject ; and the same fervours of bloud which make men revengeful , will also make men unchast . But the prohibition is repeated in the words of the old Commandment ; so it was said to them of old : which was not only a prohibition of the violation of the rights of Marriage , but was even among the Jews extended to signifie all mixture of sexes not matrimonial . For Adultery in Scripture is sometimes used to signifie Fornication , and Fornication for Adultery ; as it is expressed in the permissions of Divorce in the case of Fornication : and by Moses's Law Fornication also was forbidden , and it was hated also and reproved in the natural . But it is very probable that this Precept was restrained only to the instance of Adultery in the proper sense , that is , violation of Marriage ; for Moses did in other annexes of the Law forbid Fornication . And as a blow or wound was not esteemed in Moses's Law a breach of the sixth Commandment ; so neither was any thing but Adultery esteemed a violation of the seventh by very many of their own Doctors : of which I reckon this a sufficient probation , because they permitted stranger Virgins and Captives to fornicate ; only they believed it sinful in the Hebrew Maidens . And when two Harlots pleaded before Solomon for the Bastard-child , he gave sentence of their question , but nothing of their crime . * Strangers with the Hebrews signified many times Harlots , because they were permitted to be such , and were entertained to such purposes . But these were the licences of a looser interpretation ; God having to all Nations given sufficient testimony of his detestation of all Concubinate not hallowed by Marriage : of which among the Nations there was abundant testimony , in that the Harlots were not permitted to abide in the Cities , and wore veils in testimony of their shame and habitual undecencies ; which we observe * in the story of Thamar , and also in Chrysippus . And although it passed without punishment , yet never without shame , and a note of turpitude . And the abstinence from Fornication was one of the Precepts of Noah , to which the Jews obliged the stranger-Proselytes , who were only Proselytes of the House : and the Apostles inforce it upon the Gentiles in their first Decree at Jerusalem , as renewing an old stock of Precepts and obligations in which all the converted & religious Gentiles did communicate with the Jews . 38. To this Christ added , that the Eyes must not be adulterous ; his Disciples must not only abstain from the act of unlawful Concubinate , but from the impurer intuition of a wife of another man : so according to the design of his whole Sermon opposing the Righteousness of the Spirit to that of the Law , or of Works , in which the Jews confided . Christians must have chast desires , not indulging to themselves a liberty of looser thoughts ; keeping the threshold of their Temples pure , that the Holy Ghost may observe nothing unclean in the entry of his habitation . For he that lusts after a woman , wants nothingto the consummation of the act but some convenient circumstances ; which because they are not in our power the act is impeded , but nothing of the malice abated . But so severe in this was our Blessed Master , that he commanded us rather to put our eyes out than to suffer them to become an offence to us , that is , an inlet of sin , or an invitation or transmission of impurity : by putting our eye out meaning the extinction of all incentives of Lust , the rejection of all opportunities and occasions , the quitting all conditions of advantage which ministers fuel to this Hell-fire . And by this severity we must understand all beginnings , temptations , likenesses , and insinuations and minutes 〈◊〉 Lust and impurity to be forbidden to Christians ; such as are all morose delectations in vanity , wanton words , gestures , Balls , revellings , wanton diet , garish and lascivious dressings and trimmings of the body , looser Banquetings : all making provisions for the flesh to fulfill the lusts of it , all lust of Concupiscence , and all lust of the eye , and all lust of the hand , unclean contracts , are to be rescinded , all lust of the tongue and palate , all surfeiting and drunkenness : for it is impossible to keep the spirit pure , if it be exposed to all the entertainment of enemies . And if Christ forbad the wanton eye , and placed it under the prohibition of Adultery ; it is certain , whatsoever ministers to that Vice , and invites to it , is within the same restraint ; it is the eye , or the hand , or the foot , that is to be cut off . To this Commandment Fastings and severe Abstinences are apt to be reduced , as being the proper abscission of the instruments and temptations of Lust , to which Christ invites by the mixt proposition of threatning and reward ; for better it is to go to Heaven with but one eye or one foot , that is , with a body half nourished , than with full meals and an active Lust to enter into Hell. And in this our Blessed Lord is a Physician rather than a Law-giver : for abstinence from all impure Concubinate , and morose delectations so much as in thought , being the Commandment of God ; that Christ bids us retrench the occasions and insinuations of Lust , it is a facilitating the duty , not a new severity , but a security and caution of prudence . 39. Thou shalt not steal . To this Precept Christ added nothing ; because God had already in the Decalogue 〈◊〉 this Precept with a restraint upon the * desires . ( (a) ) For the Tenth Commandment sorbids all coveting of our Neighbour's goods : for the Wife there reckoned , and forbidden to be desired from another man , is not a restraint of Libidinous appetite , but of the Covetous ; it being accounted part of wealth to have a numerous family , many wives and many servants : and this also God by the Prophet Nathan upbraided to David , as an instance of David's wealth and God's liberality . But yet this Commandment Christ adopted into his Law , it being prohibited by the natural Law , or the Law of right Reason , Commonwealths not being able to subsist without distinction of Dominion , nor industry to be encouraged but by propriety , nor Families to be maintained but by defence of just rights and truly-purchased Possessions . And this Prohibition extends to all injustice , whether done by force or fraud ; whether it be by ablation , or prevention , or detaining of rights ; any thing in which injury is done directly or obliquely to our Neighbour's fortune . 40. Thou shalt not bear false witness . That is , Thou shalt not answer in judgment against thy Neighbour falsely : which testimony in the Law was given solemnly and by Oath , invoking the Name of God. 〈◊〉 adjure thee by God that thou tell us whether thou be the CHRIST , said the High Priest to the Blessed Jesus , that is , speak upon thy Oath ; and then he told them fully , though they made it the pretence of murthering him , and he knew they would do so . Confessing and witnessing truth is giving glory to God : but false witness is high injustice , it is inhumanity and treason against the quietness , or life , or possession of a just person ; it is in it self irregular and unreasonable , and therefore is so forbidden to Christians , not only as it is unjust , but as it is false . For a Lie in communication and private converse is also forbidden as well as unjust testimony ; ( (a) Let every man speak truth with his Neighbour , that is , in private society : and whether a Lie be in * jest or earnest , when the purpose is to deceive and abuse , though in the smallest instance , it is in that degree criminal as it is injurious . I find not the same affirmed in every deception of our Neighbours , wherein no man is injured , and some are benefited ; the errour of the affirmation being nothing but a natural irregularity , nothing malicious , but very charitable . I find no severity superadded by Christ to this Commandment prohibiting such discourse which , without injury to any man , deceives a man into Piety or safety . But this is to be extended no farther : In all things else we must be severe in our discourses , and neither lie in a great matter nor a small , for the custom thereof is not good , saith the son of Sirach . I could add concerning this Precept , That Christ having left it in that condition he found it in the Decalogue , without any change or alteration of circumstance , we are commanded to give true testimony in Judgment ; which because it was under an Oath , there lies upon us no prohibition , but a severity of injunction to swear truth in Judgment when we are required . The securing of Testimonies was by the sanctity of an Oath , and this remains unaltered in Christianity . 41. Thou shalt not covet . This Commandment we find no-where repeated in the Gospel by our Blessed Saviour ; but it is inserted in the repetition of the Second Table , which S. Paul mentioned to the Romans : for it was so abundantly expressed in the inclosures of other Precepts , and the whole design of Christ's Doctrine , that it was less needful specially to express that which is every-where affixed to many Precepts Evangelical . Particularly it is inherent in the first Beatitude , Blessed are the poor in spirit ; and it means , that we should not wish our Neighbour's goods with a deliberate entertained desire , but that upon the commencement of the motion it be disbanded instantly : for he that does not at the first address and 〈◊〉 of the passion suppress it , he hath given it that entertainment which in every period of staying is a degree of morose delectation in the appetite . And to this I find not Christ added any thing , for the Law it self , forbidding to entertain the desire , hath commanded the instant and present suppression ; they are the same thing , and cannot reasonably be distinguished . Now that Christ in the instance of Adultery hath commanded to abstain also from occasions and accesses towards the Lust , in this hath not the same severity ; because the vice of Covetousness is not such a wild-fire as Lust is , not inflamed by contact , and neighbourhood of all things in the world : every thing may be instrumental to libidinous desires , but to covetous appetites there are not temptations of so different natures . 42. Concerning the order of these Commandments it is not unusefully observed , that , if we account from the first to the last , they are of greatest perfection which are last described ; and he who is arrived to that severity and dominion of himself as not to desire his Neighbour's goods , is very far from actual injury , and so in proportion ; it being the least degree of Religion to confess but One God. But therefore Vices are to take their estimate in the contrary order : he that prevaricates the First Commandment is the greatest sinner in the world ; and the least is he that only covets without any actual injustice . And there is no variety or objection in this , unless it be altered by the accidental difference of degrees ; but in the kinds of sin the Rule is true : this onely , The Sixth and Seventh are otherwise in the Hebrew Bibles than ours , and in the Greek otherwise in Exodus than in Deuteronomy ; and by this rule it is a greater sin to commit Adultery than to Kill ; concerning which we have no certainty , save that S. Paul in one respect makes the sin of Uncleanness the greatest of any sin , whose scene lies in the body ; Every sin is without the body , but he that commits Fornication sins against his own body . The PRAYER . O Eternal Jesus , Wisdome of the Father , thou light of Jews and Gentiles , and the great Master of the world , who by thy holy Sermons and clearest revelations of the mysteries of thy Father's Kingdom didst invite all the world to great degrees of Justice , Purity and Sanctity , and instruct us all in a holy Institution , give us understanding of thy Laws ; that the light of thy celestial Doctrine illuminating our darknesses , and making bright all the recesses of our spirits and understandings , we may direct our feet , all the lower man , the affections of the inferiour appetite , to walk in the paths of thy Commandments . Dearest God , make us to live a life of Religion and Justice , of Love and Duty ; that we may adore thy Majesty , and reverence thy Name , and love thy Mercy , and admire thy infinite glories and perfections , and obey thy Precepts . Make us to love thee for thy self , and our neighbours for thee ; make us to be all Love and all Duty : that we may adorn the Gospel of thee our Lord , walking worthy of our Vocation ; that as thou hast called us to be thy Disciples , so we may walk therein , doing the work of faithful servants , and may receive the adoption of sons , and the gift of eternal glory , which thou hast reserved for all the Disciples of thy holy Institution . Make all the world obey thee as a Prophet ; that , being redeemed and purified by thee our High Priest , all may reign with thee our King in thy eternal Kingdom , O Eternal Jesus , Wisdom of thy Father . Amen . Of the Three additional Precepts which Christ superinduced , and made parts of the Christian Law. DISCOURSE XI . Of CHARITY , with its parts , Forgiving , Giving , not Judging . Of Forgiveness . PART I. 1. THE Holy Jesus coming to reconcile all the world to God , would reconcile all the parts of the world one with another , that they may rejoyce in their common band and their common Salvation . The first instance of Charity forbad to Christians all Revenge of Injuries ; which was a perfection and endearment of duty beyond what either most * of the old Philosophers , or the Laws of the Nations 〈◊〉 of Moses , ever practised or enjoyned . For Revenge was esteemed to unhallowed , unchristian natures as sweet as life , a satisfaction of injuries , and the onely cure of maladies and affronts . Onely , Laws of the wisest Commonwealths commanded that Revenge should be taken by the Judge ; a few cases being excepted , in which , by sentence of the Law , the injured person or his nearest Relative might be the Executioner of the Vengeance : as among the Jews in the case of Murther ; among the Romans , in the case of an Adulteress or a ravished daughter , the Father might kill the Adulteress or the Ravisher . In other things the Judge onely was to be the Avenger . But Christ commanded his Disciples , rather than to take revenge , to expose themselves to a second injury , rather offer the other cheek than be avenged for a blow on this ; For vengeance belongs to God , and he will retaliate : and to that wrath we must give place , saith S. Paul ; that is , in well-doing and evil suffering commit our selves to his righteous judgment , leaving room for his execution , who will certainly do it , if we snatch not the sword from his arm . 2. But some observe , that our Blessed Saviour instanced but in smaller injuries : He that bad us suffer a blow on the cheek , did not oblige us tamely to be sacrificed ; he that enjoyned us to put up the loss of our Coat and Cloak , did not signifie his pleasure to be that we should 〈◊〉 our Family to be turned out of doors , and our whole Estate aliened and cancelled , especially we being otherwise obliged to provide for them under the pain of the curse of Infidelity . And indeed there is much reason our defences may be extended , when the injuries are too great for our sufferance , or that our defence bring no greater damage to the other than we divert from our selves . But our Blessed Saviour's prohibition is instanced in such small particulars , which are no limitations of the general Precept , but particulars of common consideration . But I say unto you , resist not evil : so our English Testament reads it ; but the word signifies avenge not evil , and it binds us to this only , that we be not avengers of the wrong , but rather suffer twice , than once to be avenged . He that is struck on the face may run away , or may divert the blow , or bind the hand of his enemy ; and he whose Coat is snatched away may take it again , if without injury to the other he may do it . We are sometimes bound to resist evil : every clearing of our innocence , refuting of calumnies , quitting our selves of reproach , is a resisting evil ; but such which is hallowed to us by the example of our Lord himself and his Apostles . But this Precept is clearly expounded by S. Paul , Render not evil for evil , that is , be not revenged : You may either secure or restore your selves to the condition of your own possessions or fame , or preserve your life , provided that no evil be returned to him that offers the injury . For so sacred are the Laws of Christ , so holy and great is his Example , so much hath he endear'd us who were his enemies , and so frequently and severely hath he preached and enjoyned Forgiveness ; that he who knows not to forgive , knows not to be like a Christian , and a Disciple of so gentle a Master . 3. So that the smallness or greatness of the instance alters not the case in this duty : In the greatest matters we are permitted only to an innocent defence , in the smallest we may do so too : I may as well hold my coat fast as my gold , and I may as well hide my goods as run away , and that 's a defence ; and if my life be in danger , I must do no more but defend my 〈◊〉 . Save only that defence in case of life is of a larger signification than in case of goods . I may wound my enemy , if I cannot else be safe ; I may disarm him , or in any sence disable him , and this is extended even to a liberty to kill him , if my defence necessarily stands upon so hard conditions : for although I must not give him a wound for a wound , because that cannot cure me , but is certainly Revenge ; yet when my life cannot be otherwise safe than by killing him , I have used that liberty which Nature hath permitted me , and Christ hath not forbidden , who only interdicted Revenge , and for bad no desence which is charitable and necessary , and not blended with malice and anger . And it is as much Charity to preserve my self as him , when I fear to die . 4. But although we find this no-where forbidden , yet it is very consonant to the excellent mercy of the Gospel , and greatly laudable , if we chuse rather to lose our life ; in imitation of Christ , than save it by the loss of another's in pursuance of the permissions of Nature . When Nature only gives leave , and no Law-giver gives command to defend our lives , and the excellence of Christianity highly commends dying for our enemies , and propounds to our imitation the greatest Example that ever could be in the world ; it is a very great imperfection , if we chuse not rather to obey an insinuation of the Holy Jesus , than with greediness and appetite pursue the bare permissions of Nature . But in this we have no necessity . Only this is to be read with two cautions . 1. So long as the assaulted person is in actual danger , he must use all arts and subterfuges which his wit or danger can supply him with , as passive defence , flight , arts of diversion , entreaties , soft and gentle answers , or whatsoever is in its kind innocent , to prevent his sin and my danger ; that when he is forced to his last defence , it may be certain he hath nothing of Revenge mingled in so sad a remedy . 2. That this be not understood to be a permission to defend our lives against an angry and unjust Prince : for if my lawful Prince should attempt my life with rage , or with the abused solemnities of Law ; in the first case the Sacredness of his Person , in the second , the reverence and religion of Authority , are his defensatives , and immure him , and bind my hands , that I must not 〈◊〉 them up , but to Heaven , for my own defence and his pardon . 5. But the vain pretences of vainer persons have here made a Question where there is no seruple ; And if I may defend my Life with the sword , or with any thing which Nature and the Laws forbid not , why not also mine Honour , which is as dear as life , which makes my 〈◊〉 without contempt , useful to my friend , and comfortable to my self ? For to be reputed a Coward , a baffled person , and one that will take affronts , is to be miserable and scorned , and to invite all insolent persons to do me injuries . May I not be permitted to fight for mine Honour , and to wipe off the stains of my reputation ? Honour is as dear as life , and sometimes dearer . To this I have many things to say , For that which men in this question call Honour is nothing but a reputation amongst persons vain , unchristian in their deportment , empty and ignorant souls , who count that the standard of Honour which is the instrument of reprobation ; as if to be a Gentleman were to be no Christian. They that have built their Reputation upon such societies must take new estimates of it , according as the wine , or fancy , or custom , or some great fighting person shall determine it ; and whatsoever invites a quarrel is a rule of Honour . But then it is a sad consideration to remember , that it is accounted honour not to recede from any thing we have said or done : It is honour not to take the Lie , in the mean time it is not dishonourable to lie indeed , but to be told so ; and not to kill him that says it , and venture my life and his too , that is a forfeiture of reputation . A Mistresses's favour , an idle discourse , a jest , a jealousie , a health , a gayety , any thing must ingage two lives in hazard , and two Souls in ruine ; or else they are dishonoured . As if a Life , which is so dear to a man's self , which ought to be dear to others , which all Laws and wisePrinces and States have secured by the circumvallation of Laws and penalties , which nothing but Heaven can recompense for the loss of , which is the breath of God , which to preserve Christ died , the Son of God died , as if this were so contemptible a thing , that it must be ventured for satisfaction of a vicious person , or a vain custom , or such a folly which a wise and a severe person had rather die than be guilty of . Honour is from him that honours : now certainly God and the King are the fountains of Honour ; right Reason and Religion , the Scripture and the Laws , are the best rules of estimating Honour : and if we offer to account our Honours by the senseless and illiterate discourses of vain and vicious persons , our Honour can be no greater than the fountain from whence it is derivative ; and at this rate Harpaste , Seneca's Wive's fool , might have declared Thersites an honourable person , and every bold Gladiator in a Roman Theatre , or a fighting Rebel among the slaves of Sparta , or a Trouper of Spartacus his Guard , might have stood upon their Honour upon equal and as fair a challenge . Certainly there is no greater honour than to be like the Holy Jesus , and he is delectable in the eyes of God , and so are all his relatives and sollowers , by participation of his honour ; and nothing can be more honourable than to do wise and excellent actions , according to the account of Divine and 〈◊〉 Laws : and if either God or the King can derive Honour upon their subjects , then whatsoever is contrary to that which they honour must needs be base , dishonourable and inglorious . 6. But if we be troubled for fear of new and succeeding injuries , and will needs fight , and as much as lies in us kill our Brother to * prevent an injury , nothing can be more unworthy of a Christian , nothing can be more inhumane . 〈◊〉 , pleading in the Roman Senate in the behalf of the Rhodian Embassadors , who came to beg peace of the Commonwealth , which had entertained an anger and some thoughts of war against them , upon pretence that the Rhodians would war with them when they durst , discoursed severely and prudently against such unreasonable purposes . And the life of men and the interest of states is not like the trade of Fencers , whose lot is to conquer if they strike sirst , to die if they be prevented : Man's life is not established upon so unequal and unreasonable necessities , that either we must sirst do an injury , or else it is certain we must receive a mischief . God's providence and care in his government of the world is more vigilant and merciful , and he protects persons innocent and just in all cases , except when he means to make an injury the instrument of a grace , or a violent death to be the gate of glory . It was not ill answered of 〈◊〉 to King Polyphontes , who therefore killed his Brother , because he had entertained a purpose to have killed him ; You should only have done the same injury to him which he did to you ; you should still have had a purpose to kill him : for his injustice went no farther ; and it is hard to requite ill and uncertain purposes with actual Murther , especially when we are as much secured by the power of Laws , as the whole Commonwealth is in all its greatest interests . And therefore for Christians to kill a man to prevent being bastled or despised , is to use an extreme desperate remedy , infinitely painful and deadly , to prevent a little griping in the belly foreseen as possible to happen it may be three years after . But besides , this objection supposes a Disease almost as earnestly to be cured as this of the main Question ; for it represents a man keeping company with lewd and debauched persons , spending his time in vanity , drunken societies , or engaged in lust , or placing his 〈◊〉 amongst persons apt to do affronts and unworthy misdemeanours ; and indeed an affront , an injury , a blow , or a loud disgrace , is not the consequent of not sighting , but a punishment for engaging in loose , baser and vicious company . If the Gallants of the age would find an honest and a noble employment , or would be delicate in the choice of their friends and company , or would be severe in taking accounts of themselves and of their time , would live as becomes persons wise and innocent , that is , like Christians , they would soon perceive themselves removed far from injuries , and yet farther from trouble , when such levities of mischance or folly should intervene . But suppose a man affronted or disgraced , it is considerable whether the man deserved it or no. If he did , let him entertain it for his punishment , and use it for an instrument of correction and humility : If he did not , as an instance of fortitude and despite of lower things . But to venture lives to abolish a past-act is madness , unless in both those lives there was not good enough to be esteemed greater and of better value than the light affront had in it of misery and trouble . Certainly those persons are very unfortunate , in whose lives much more pleasure is not than there is mischief in a light blow , or a lighter affront , from a vain or an angry person . But suppose there were not , yet how can sighting or killing my adversary wipe off my aspersion , or take off my blow , or prove that I did not lie ? For it is but an ill argument to say , If I dare kill him , then I did not lie ; or if I dare fight , then he struck me not ; or if I dare venture damnation , then I am an honourable person . And yet farther , who gave me power over my own life , or over the life of another , that I shall venture my own , and offer to take his ? God and God's Vicegerent only are the Lords of lives ; who made us Judges , and Princes , or Gods ? and if we be not such , we are Murtherers and Villains . When Moses would have parted the Duellists that fought in Egypt , the injurious person asked him , Who made thee a judge or ruler over us ? Wilt thou kill me , as thou didst the Egyptian yesterday ? meaning , he had no power to kill , none to judge of life and death , unless he had been made a Ruler . Yea but flesh and bloud cannot endure a blow or a disgrace . Grant that too , but take this into the account , Flesh and bloud shall not inherit the Kingdom of God. And yet besides this , those persons have but a tender stock of reason and wisdom and patience who have not discourse enough to make them bear an injury , which the Philosophy of the Gentiles , without the light of Christianity , taught them to tolerate with so much equanimity and dispassionate entertainment . That person is not a man who knows not how to suffer the inconvenience of an accident , and indiscretion of light persons ; or if he could not , yet certainly that is a mad impatience when a man , to remedy the pain of a drop of scalding water , shall drench himself in the liquid flames of pitch and a bituminous bath . 7. Truth is , to fight a Duel is a thing that all Kingdoms are bound to restrain with highest severity ; it is a consociation of many the worst acts that a person ordinarily can be guilty of ; it is want of Charity , of Justice , of Humility , of trust in God's providence ; it is therefore Pride , and Murther , and Injustice , and infinite Unreasonableness , and nothing of a Christian , nothing of excuse , nothing of honour in it , if God and wise men be admitted Judges of the Lists . And it would be considered , that every one that fights a Duell must reckon himself as dead or dying , ( for however any man flatters himself by saying he will not kill , if he could avoid it ; yet rather than be killed he will , and to the danger of being killed his own act exposes him : ) now is it a good posture for a man to die with a sword in his hand thrust at his Brother's breast with a purpose either explicit or implicit to have killed him ? Can a man die twice , that in case he miscarries and is damned for the first ill dying , he may mend his fault and die better the next time ? Can his vain , imaginary and phantastick shadow of Reputation make him recompence for the disgrace and confusion of face , and pains and horrors of Eternity ? Is there no such thing as forgiving injuries , nothing of the discipline of Jesus in our spirits ? are we called by the name of Christ , and have nothing in us but the spirit of Cain , and Nimrod , and Joab ? If neither Reason nor Religion can rule us , neither interest nor safety can determine us , neither life nor Eternity can move us , neither God nor wise men be sufficient Judges of Honour to us ; then our damnation is just , but it is heavy ; our fall is certain , but it is cheap , base , and inglorious . And let not the vanities or the Gallants of the world slight this friendly monition , rejecting it with a scorn , because it is talking like a Divine : it were no disparagement if they would do so too , and believe accordingly ; and they would find a better return of honour in the crowns of Eternity by talking like a Divine , than by dying like a fool ; by living in imitation and obedience to the laws of the Holy Jesus , than by perishing , or committing Murther , or by attempting it , or by venturing it , like a weak , impotent , passionate and brutish person . Upon this Chapter it is sometime asked , whether a Virgin may not kill a Ravisher to defend her Chastity . Concerning which as we have no special and distinct warrant , so there is in reason and analogy of the Gospel much for the negative . For since his act alone cannot make her criminal , and is no more than a wound in my body , or a civil or a natural inconvenience , it is unequal to take a life in exchange for a lesser injury , and it is worse that I take it my self . Some great examples we find in story , and their names are remembred in honour ; but we can make no judgement of them , but that their zeal was reproveable for its intemperance , though it had excellency in the matter of the Passion . 8. But if we may not secure our Honour , or be revenged for injuries by the sword , may we not crave the justice of the Law , and implore the vengeance of the Judge , who is appointed for vengeance against evil doers ? and the Judge being the King's Officer , and the King God's Vicegerent , it is no more than imploring God's hand ; and that is giving place to wrath , which S. Paul speaks of , that is , permitting all to the Divine Justice . To this I answer , That it is not lawful to go to Law for every occasion or slighter injury , because it is very distant from the mercies , forgiveness and gentleness of a Christian , to contest for Trifles ; * and it is certain that the injuries , or evil , or charges of trouble and expence , will be more vexatious and afflictive to the person contested , than a small instance of wrong is to the person injured . And it is a great intemperance of anger and impotence of spirit , a covetousness and impatience , to appeal to the Judge for determination concerning a lock of Camel's hair or a Goat's beard , I mean any thing that is less than the gravity of Laws or the solemnity of a Court , and that does not out-weigh the inconveniencies of a Suit. But this we are to consider in the expression of our Blessed Saviour , If a man will sue thee at the Law , and take thy Cloak , let him have thy Coat also . Which words are a particular instance in pursuit of the general Precept , Resist not , or avenge not , evil . The primitive Christians ( as it happens in the first fervours of a Discipline ) were sometimes severe in observation of the letter , not subtlely distinguishing Counsels from Precepts , but swallowing all the words of Christ without chewing or discrimination . They abstained from Tribunals , unless they were forced thither by persecutors ; but went not thither to repeat their goods . And if we consider Suits of Law as they are wrapp'd in circumstances of action and practice , with how many subtleties and arts they are managed , how pleadings are made mercenary , and that it will be hard to find right counsel that shall advise you to desist if your cause be wrong , ( and therefore there is great reason to distrust every Question , since , if it be never so wrong , we shall meet Advocates to encourage us and plead for it ) what danger of miscarriages , of uncharitableness , anger and animosities , what desires to prevail , what care and fearfulness of the event , what 〈◊〉 temptations do intervene , how many sins are secretly 〈◊〉 in our 〈◊〉 and actions ; if a Suit were of it self never so lawful , it would concern the duty of a Christian to avoid it , as he prays against temptations , and cuts off the opportunities of a sin . It is not lawful for a Christian to sue his brother at the Law , unless he can be patient if he loses , and charitable if he be wronged , and can 〈◊〉 his end without any mixture of Covetousness , or desires to prevail without Envy , or can believe himself wrong when his Judge says he is , or can submit to peace when his just cause is oppressed , and rejected and condemned , and without pain or regret can sit down by the loss of his right , and of his pains and his money . And if he can do all this , what need he go to Law ? He may with less trouble and less danger take the loss singly , and expect God's providence for reparation , than disentitle himself to that by his own srowardness , and take the loss when it comes loaden with many circumstances of trouble . 9. But however by accident it may become unlawful to go to Law in a just cause , or in any , yet by this Precept we are not 〈◊〉 . To go to Law for revenge we are simply 〈◊〉 , that is , to return evil for evil ; and therefore all those Suits which are for * vindictive sentences , not for reparative , are directly criminal . To follow a Thief to death for spoiling my goods is extremely unreasonable and uncharitable ; for as there is no proportion between my goods and his life , ( and therefore I demand it to his evil and injury ) so the putting him to death repairs not my estate : the first makes it in me to be unjust , the latter declares me malicious and revengeful . If I demand an eye for an eye , his eye extinguished will not enlighten mine ; and therefore to prosecute him to such purposes is to resist or render evil with evil , directly against Christ's Sermon . But if the postulation of sentence be in order only to restore my self , we find it permitted by S. Paul , who , when for the 〈◊〉 sake he forbad going to Law before unbelievers , and for the danger and temptation's sake , and the latent irregularity which is certainly appendent to ordinary Litigations , he is angry indefinitely with them that go to Law ; yet he adviseth that Christian Arbitrators be appointed for decision of emergent Questions . And therefore when the Supreme Authority hath appointed and regularly established an Arbitrator , the permission is the same . S. Paul is angry that among Christians there should be Suits , but it is therefore he is chiefly angry because Christians do wrong ; they who should rather suffer wrong , yet that they should do it , and defraud their brother , which in some sence enforces Suits , that 's it he highly blames . But when injustice is done , and a man is in a considerable degree defrauded , then it is permitted to him to repeat his own before Christian Arbitrators , whether chosen by private consent or publick authority ; for that circumstance makes no essential alteration in the Question : but then this must be done with as much simplicity and unmingled design as is possible , without any desire of rendring evil to the person of the offender , without arts of heightning the charge , without prolongation , devices , and arts of vexation , without anger and animosities ; and then although accidentally there is some appendent charge to the offending person , that is not accounted upon the stock of Revenge , because it was not designed , and is not desired , and is cared for to prevent it as much as may be , and therefore offer was made of private and unchargeable Arbitrators ; and this being refused , the charge and accidental evil , if it be less than the loss of my sufferance and injury , must be reckoned to the necessities of affairs , and put upon the stock of his injustice , and will not affix a guilt upon the actor . I say , this is true , when the actor hath used all means to accord it without charge , and when he is refused manages it with as little as he can , and when it is nothing of his desire , but something of his trouble , that he cannot have his own without the lesser accidental evil to the offender , and that the question is great and weighty in his proportion ; then a Suit of Law is of it self lawful . But then let it be remembred how many ways afterwards it may become unlawful , and I have no more to add in this Article but the saying of the son of Sirach , He that loves danger shall perish in it . And certainly he had need be an Angel that manages a Suit innocently ; and he that hath so excellent a spirit as with innocence to run through the 〈◊〉 temptations of a Law-suit , in all probability hath so much holiness as to suffer the injury , and so much prudence as to avoid the danger : and therefore nothing but a very great defalcation or ruine of a man's estate will from the beginning to the end justifie such a controversie . When the man is put to it so , that he cannot do some other duty without venturing in this , then the grace of God is sufficient for him ; but he that enters lightly shall walk dangerously , and a thousand to one but he will fall foully . It is utterly a fault among you , said S. Paul , because ye go to Law one with another . It is not always a crime , but ever a fault and an irregularity , a recession from Christian perfection , and an entertaining of a danger , which though we escape through , yet it was a fault to have entred into it , when we might have avoided it . And even then when it is lawful for us , it is not expedient : For so the Apostle summs up his reprehension concerning Christians going to Law , We must rather take wrong , rather suffer our selves to be defrauded ; and when we cannot bear the burthen of the loss , then indeed we are permitted to appeal to Christian Judges ; but then there are so many cautions to be observed , that it may be the remedy is worse than the disease . I only observe this one thing , that S. Paul permits it only in the instance of defraudation or matter of interest ; such as are defending of Widows and Orphans and Churches , which in estimation of Law are by way of fiction reckoned to be in pupillage and minority ; add also repeating our own interests , when our necessities , or the support of our family and relatives , requires it : for all these are cases of Charity or duty respectively . But besides the matter of defraudation , we find no instance expressed , nor any equality and parallel of reason to permit Christians in any case to go to Law ; because in other things the sentence is but vindictive , and cannot repair us ; and therefore demanding Justice is a rendring evil in the proper matter of Revenge . Concerning which I know no 〈◊〉 but in an action of Scandal and ill report . But because an innocent and an holy life will force light out of darkness , and Humility , and Patience , and waiting upon God will bring glory out of shame ; I suppose he who goes to Law to regain his credit attempts the cure by incompetent remedies : if the accusation be publick , the Law will call him to an account , and then he is upon his defence , and must acquit himself with meekness and sincerity ; but this allows not him to be the actor , for then it is rather a design of Revenge than a proper deletery of his disgrace , and purgative of the 〈◊〉 . For if the accusation can be proved , it was no calumny ; if it be not proved , the person is not always innocent , and to have been accused leaves something foul in his reputation : and therefore he that by Law makes it more publick propagates his own disgrace , and sends his shame farther than his innocence , and the crime will go whither his absolution shall not arrive . 10. If it be yet farther questioned , whether it be lawful to pray for a Revenge , or a Punishment upon the offender , ( I reckon them all one ; he that prays for punishment of him that did him personal injury cannot easily be supposed to separate the Punishment from his own Revenge ) I answer , that although God be the avenger of all our wrongs , yet it were fit for us to have the affections of brethren , not the designs and purposes of a Judge , but leave them to him to whom they are proper . When in the bitterness of soul an oppressed person curses sadly , and prays for vengeance , the calamity of the man and the violence of his enemy hasten a curse , and ascertain it . But whatever excuses the greatness of the Oppression may make I know not ; but the bitterness of the spirit , besides that it is pitiable as it is a passion , yet it is violent and less Christian as it is active and sends forth prayers . Woe is pronounced to them by whom the 〈◊〉 cometh ; yet we must beware of offences , because by them we are engaged in a sin : and he that prays for a Revenge hath a revengeful spirit , however it be restrained by Laws and exteriour tendernesses from acting such dire purposes . And he that prays for Revenge may indeed procure a Justice to be done upon the injurious person ; but oftentimes it happens then to fall on him when we least wish it , when we also have a conjunct interest in the others preservation and escape : God so punishing the first wrong , that we also may smart for our uncharitable wishes . For the ground of all this discourse is , that it is part of Christian Charity to forgive * injuries : which forgiveness of the injury , although it may reasonably enough stand with my fair and innocent requiring of my own , which goes no farther than a fair repetition ; yet in no case can it stand with the acting and desiring Revenge , which also in the formality of Revenge can have no pretence of Charity , because it is ineffective to my restitution . This Discourse concerns private persons ; whether it concern the Question of War , and how far , is not proper for this Consideration . Of Alms. PART II. 1. BUT Christian Charity hath its effect also in Benefits as well as Gentleness and innocence : Give to him that asketh , and from him that would borrow of thee turn not thou away . But when thou dost thine Alms , 〈◊〉 not thy left hand know what thy right hand doth . These are the Precepts of the Lord , for the substance and the manner of Alms , for the quantity and freeness of the donative , and the simplicity of him that gives ; to which add those other words of his , Sell your possessions , and give Alms. This Precept with its circumstances was intended as a defensative against Covetousness and Prodigality , and a suppletory to make up the wants , and to make even the breaches of mankind : In which we shall best understand our obligation , if we consider in what proportion we must give Alms , and to what persons , and in what manner . 2. First , For the Quantity , we shall best take an estimate of it , if we remember the portion which God allows to Christians , Having food and raiment , let us be content with it : and our Blessed Saviour at the latter end of this Sermon stirs us up to confidence in God , and not to doubt our provisions , by telling that God feeds the Ravens , and clothes the Lilies , and he will much rather do it to us , he will clothe us and feed us ; no more is in the promise , no more is in our need : and therefore whatsoever is beside our needs natural and personal , that is , proportioning our needs to the condition of our life , and exigence of our calling , and quality of our person , all that can be spared from what we modestly and temperately spend in our support , and the supply of our families , and other necessary incidents , all that is to be spent in Charity or Religion . He defrauds the poor of their right who detains from them beyond his own necessary , prudent , and convenient supplies , saith S. Hierom : and this is intended to be a retrenchment of all vain expences , costly feasts , rich cloaths , pompous retinue , and such 〈◊〉 of expence which of themselves serve no end of piety or just policy , but by wife and temperate persons are esteemed unnecessary , and without which the dignity and just value of the person may still be retained . Whatsoever is vainly spent was the portion of the poor ; whatsoever we lose in idle gaming , revelling , and wantonness of prodigality , was designed by Christ to refresh his own bowels , to fill the bellies of the poor ; whatsoever lies in our repository useless and superfluous , all that is the poor man's inheritance : and certainly there is not any greater baseness than to suffer a man to perish or be in extreme want of that which God gave me for him , and beyond my own needs . It is unthankfulness to God , it is unmercifulness to the poor , it is improvidence to our selves , it is unfaithfulness in the dispensation of the money of which God made him but the Steward , and his chest the Bank for the exchange and issuing it to the indigent . And he that is unmerciful and unjust is extremely unlike God. But in taking this estimate concerning our 〈◊〉 we are to 〈◊〉 according to the rules of prudence , not making determinations in grains and scruples , but in the greater actions and accountable proportions of our estates . And if any man seeing great necessities of indigent and calamitous persons shall give beyond his ability , he had the Philippians for his precedent , and he hath God ingaged for his payment , and a greater 〈◊〉 in Heaven for his reward . Only this ; as we are to provide for our selves , so also for our Family and the relatives of our charge and nearer endearments , not only with a provision of the present day's entertainment , but also for all nearer , probable , foreseen and expected events , such as are Portions for our Children , Dowries for Daughters : but this must not be extended to care and reservations for all possible and far-distant events ; but so much is to be permitted to the Divine Providence as our present duty gives leave . In which although a prudent guide and a sober reason are to make application to practice , yet the Rule in general is , That by so much we are to relieve the poor , as we can deduct from such a portion of good things as God permits us to use for our own support , and reasonable and temporal conveniencies of our person and condition ; ever remembring , that if we encrease in our Estate we also should encrease in Charity , that in this also may be verified what is written , He that had much had nothing over , and he that had little had no lack . There is in the quantity of these donatives some latitude ; but if we sow sparingly , or if we scatter plentifully , so we shall reap : Only we must be careful that no extreme necessity or biting want lies upon any poor man , whom we can relieve without bringing such a want upon our selves which is less than the permissions of fortune which the mercies of God have permitted to us , that is , food and raiment proper for us . Under food and raiment all the necessaries of our life are to be understood : Whatsoever is more than this is counsel and perfection ; for which a proportionable reward is deposited in the treasures of Eternity . 3. Secondly , If question be made concerning the Persons who are to be the object of our Alms , our rule is plain and easie ; for nothing is required in the person suscipient and capable of Alms , but that he be in misery and want , and unable to relieve himself . This last clause I insert in pursuance of that caution given to the Church of Thessalonica by S. Paul , If any one will not work , neither let him eat ; for we must be careful that our Charity , which is intended to minister to poor mens needs , do not minister to idleness and the love of beggery , and a wandring , useless , unprofitable life . But , abating this , there is no other consideration that can exempt any needy person from participation of your Charity ; not , though he be your Enemy ; ( for that is it which our Blessed Saviour means in the appendix of this Precept , Love your Enemies , that is , according to the exposition of the Apostle , If thine enemy hunger , 〈◊〉 him , if he thirst , give him drink ) not , though he be an Unbeliever ; not , though he be a vicious * person : provided only that the vice be such to which your relief ministers no fuel and adds no flame ; and if the mere necessities of his nature be supplied , it will be a fair security against the danger ; but if the vice be in the scene of the body , all freer comforts are to be denied him , because they are but incentives of sin and Angels of darkness . This I the rather insert , that the pride and supercilious austerities of some persons become not to them an instrument of excuse from ministring to needy persons , upon pretence their own sins brought them into that condition . For though the causes of our calamities are many times great secrets of Providence , yet suppose the poverty of the man was the effect of his Prodigality or other baseness , it matters not as to our duty how he came into it , but where he is ; lest we also be denied a visit in our sicknesses , and a comfort in our sorrow , or a counsel in our doubts , or aid in any distress , upon pretence that such sadness was procured by our sins : and ten to one but it was so . Do good to all , faith the Apostle , but especially to the family of faith ; for to them our Charity is most proper and proportioned : to all , viz. who are in need , and cannot relieve themselves ; in which number persons that can work are not to be accounted . So that if it be necessary to observe an order in our Charity , that is , when we cannot supply and suffice for all our opportunities of mercy , then let not the Brethren of our Lord go away ashamed ; and in other things observe the order and propriety of your own relations , and where there is otherwise no difference , the degree of the necessity is first to be considered . This also , if the necessity be 〈◊〉 and extreme , what-ever the man be , he is first to be relieved before the lesser necessities of the best persons or most holy poor . But the proper objects of our Charity are old persons , sick or impotent , laborious and poor Housekeepers , Widows and Orphans , people oppressed or persecuted for the cause of Righteousness , distressed Strangers , Captives and abused Slaves , prisoners of Debt . To these we must be liberal , whether they be holy or unholy , remembring that we are sons of that Father who makes the dew of Heaven to drop upon the dwellings of the righteous and the fields of sinners . 4. Thirdly , The Manner of giving Alms is an office of Christian prudence ; for in what instances we are to exemplifie our Charity we must be determined by our own powers , and others needs . The Scripture reckons entertaining strangers , visiting the sick , going to prisons , feeding and cloathing the hungry and naked : to which , by the exigence of the poor and the analogy of Charity , many other are to be added . The Holy Jesus in the very Precept instanced in lending money to them that need to borrow ; and he adds , looking for nothing again , that is , if they be unable to pay it . Forgiving Debts is a great instance of mercy , and a particular of excellent relief : but to imprison men for Debt , when it is certain they are not able to pay it , and by that prison will be far more disabled , is an uncharitableness next to the cruelties of salvages , and at infinite distance from the mercies of the Holy Jesus . Of not Judging . PART III. ANother instance of Charity our great Master inserted in this Sermon , [ not to judge our Brother : ] and this is a Charity so cheap and so reasonable , that it requires nothing of us but silence in our spirits . We may perform this duty at the charge of a negative ; if we meddle not with other mens affairs we shall do them no wrong , and purchase to our selves a peace , and be secured the rather from the 〈◊〉 sentence of a severer Judge . But this interdict forbids only such judging as is ungentle and uncharitable : in criminal causes let us find all the ways to alleviate the burthen of the man by just excuses , by extenuating or lessening accidents , by abatement of incident circumstances , by gentle sentences , and whatsoever can do relief to the person , that his spirit be not exasperated , that the crime be not the parent of impudence , that he be not insulted on , that he be invited to repentance , and by such sweetnesses he be led to his restitution . This also in questions of doubts obliges us to determine to the more favourable sence ; and we also do need the same mercies , and therefore should do well by our own rigour not to disintitle our selves to such possibilities and reserves of Charity . But it is foul and base , by detraction and iniquity to blast the reputation of an honourable action , and the fair name of vertue with a calumny . But this duty is also a part of the grace of Justice and of Humility , and by its relation and kindred to so many vertues is furnished with so many arguments of amability and endearment . The PRAYER . HOly and merciful Jesus , who art the great principle and the instrument of conveying to us the charity and mercies of Eternity , who didst love us when we were enemies , forgive us when we were debtors , recover us when we were dead , ransom us when we were slaves , relieve us when we were poor , and naked , and wandring , and full of sadness and necessities ; give us the grace of Charity , that we may be pitiful and compassionate of the needs of our necessitous Brethren , that we may be apt to relieve them , and that according to our duty and possibilities we may rescue them from their calamities . Give us courteous , affable , and liberal souls ; let us by thy example forgive our debtors , and love our enemies , and do to them offices of civility and tenderness and relief ; always propounding thee for our pattern , and thy mercies for our precedent , and thy Precepts for our rule , and thy Spirit for our guide : that we , shewing mercy here , may receive the mercies of Eternity by thy merits , and by thy charities , and dispensation , O Holy and merciful Jesus . Amen . DISCOURSE XII . Of the Second additional Precept of Christ , ( viz. ) Of PRAYER . Non magna loquimur sed vivimus . Cum clamore valido et lachrymas pr●ces offerens exauditus ●●● pro sua rererent●● 1. THE Soul of a Christian is the house of God , Ye are God's building , ( saith S. Paul ; ) but the house of God is the house of Prayer : and therefore Prayer is the work of the Soul , whose organs are intended for instruments of the Divine praises ; and when every stop and pause of those instruments is but the conclusion of a Collect , and every breathing is a Prayer , then the Body becomes a Temple , and the Soul is the Sanctuary , and more private recess , and place of entercourse . Prayer is the great duty , and the greatest priviledge of a Christian ; it is his entercourse with God , his Sanctuary in troubles , his remedy for sins , his cure of griefs , and , as S. Gregory calls it , it is the principal instrument whereby we minister to God in execution of the decrees of eternal Predestination ; and those things which God intends for us , we bring to our selves by the mediation of holy Prayers . Prayer is the * ascent of the mind to God , and a petitioning for such things as we need for our support and duty . It is an abstract and summary of Christian Religion . Prayer is an act of Religion and Dinine ‖ Worship , confessing his power and his mercy ; it celebrates his Attributes , and confesses his glories , and reveres his person , and implores his aid , and gives thanks for his blessings : it is an act of Humility , condescension , and dependence , expressed in the prostration of our bodies and humiliation of our spirits : it is an act of Charity when we pray for others ; it is an act of Repentance when it confesses and begs pardon for our sins , and exercises every Grace according to the design of the man , and the matter of the Prayer . So that there will be less need to amass arguments to invite us to this Duty ; every part is an excellence , and every end of it is a blessing , and every design is a motive , and every need is an impulsive to this holy office . Let us but remember how many needs we have , at how cheap a rate we may obtain their remedies , and yet how honourable the imployment is to go to God with confidence , and to fetch our supplies with easiness and joy ; and then , without farther preface , we may address our selves to the understanding of that Duty by which we imitate the imployment of Angels and beatified spirits , by which we ascènd to God in spirit while we remain on earth , and God descends on earth while he yet resides in Heaven , sitting there on the Throne of his Kingdom . 2. Our first enquiry must be concerning the Matter of our Prayers ; for our Desires are not to be the rule of our Prayers , unless Reason and Religion be the rule of our Desires . The old Heathens * prayed to their Gods for such things which they were ashamed to name publickly before men ; and these were their private prayers , which they durst not for their undecency or iniquity make publick . And indeed sometimes the best men ask of God Things not unlawful in themselves , yet very hurtful to them : and therefore , as by the Spirit of God and right Reason we are taught in general what is lawful to be asked ; so it is still to be submitted to God , when we have asked lawful things , to grant to us in kindness , or to deny us in mercy : after all the rules that can be given us , we not being able in many instances to judge for our selves , unless also we could certainly pronounce concerning future contingencies . But the Holy Ghost being now sent upon the Church , and the rule of Christ being left to his Church , together with his form of Prayer taught and prescribed to his Disciples , we have sufficient instruction for the matter of our Prayers so far as concerns the lawfulness or unlawfulness . And the rule is easie and of no variety . 1. For we are bound to pray for all things that concern our duty , all that we are bound to labour for ; such as are Glory and Grace , necessary assistances of the Spirit , and rewards spiritual , Heaven and Heavenly things . 2. Concerning those things which we may with safety hope for , but are not matter of duty to us , we may lawfully testifie our hope and express our desires by petition : but if in their particulars they are under no express promise , but only conveniencies of our life and person , it is only lawful to pray for them under condition , that they may conform to God's will and our duty , as they are good and placed in the best order of eternity . Therefore 1 for spiritual blessings let our Prayers be particularly importunate , perpetual and persevering : 2 For temporal blessings let them be generally * short , conditional and modest : 3 And whatsoever things are of mixt nature , more spiritual than Riches , and less necessary than Graces , such as are gifts and exteriour aids , we may for them as we may desire them , and as we may expect them , that is , with more confidence and less restraint than in the matter of temporal requests , but with more reservedness and less boldness of petition than when we pray for the graces of Sanctification . In the first case we are bound to pray : in the second , it is only lawful under certain conditions : in the third , it becomes to us an act of zeal , nobleness , and Christian prudence . But the matter of our Prayers is best taught us in the form our Lord taught his Disciples ; which because it is short , mysterious , and , like the treasures of the Spirit , full of wisdom and latent sences , it is not improper to draw forth those excellencies which are intended and signified by every Petition , that by so excellent an authority we may know what it is lawful to beg of God. 3. Our Father which art in Heaven . The address reminds us of many parts of our duty . If God be our Father , where is his fear , and reverence , and obedience ? If ye were Abraham's children , ye would do the works of Abraham ; and , Ye are of your father the Devil , for his works ye do . Let us not dare to call him Father , if we be rebels and enemies ; but if we be obedient , then we know he is our Father , and will give us a Child's portion , and the inheritance of Sons . But it is observable , that Christ here speaking concerning private Prayer , does describe it in a form of plural signification ; to tell us , that we are to draw into the communication of our prayers all those who are confederated in the common relation of Sons to the same Father . Which art in Heaven tells us * where our hopes and our hearts must be fixed , whither our desires and our prayers must tend . Sursum corda ; Where our treasure is , there must our hearts be also . 4. Hallowed be thy Name . That is , Let thy Name , thy Essence and glorious Attributes be honoured and adored in all the world , believed by Faith , loved by Charity , celebrated with praises , thanked with Eucharist ; and let thy Name be hallowed in us ; as it is in it self . Thy Name being called upon us , let us walk worthy of that calling ; that our light may shine before men , that they seeing our good works may glorifie thee our Father which art in heaven . In order also to the sanctification of thy Name grant that all our praises , hymns , Eucharistical remembrances and representments of thy glories may be useful , blessed and esfectual for the dispersing thy fame , and advancing thy honour over all the world . This is a direct and formal act of worshipping and adoration . The Name of God is representative of God himself , and it signifies , Be thou worshipped and adored , be thou thanked and celebrated with honour and Eucharist . 5. Thy Kingdom come . That is , As thou hast caused to be preached and published the coming of thy Kingdom , the peace and truth , the revelation and glories of the Gospel ; so let it come verily and esfectually to us and all the world ; that thou mayest truly reign in our spirits , exercising absolute dominion , subduing all thine Enemies , ruling in our Faculties , in the Understanding by Faith , in the Will by Charity , in the Passions by Mortification , in the Members by a chaste and right use of the parts . And as it was more particularly and in the letter proper at the beginning of Christ's Preaching , when he also taught the Prayer , that God would hasten the coming of the Gospel to all the world : so 〈◊〉 also and ever it will be in its proportion necessary and pious to pray that it may come still , making greater progress in the world , extending it self where yet it is not , and intending it where it is already ; that the Kingdom of Christ may not only be in us in name and form and honourable appellatives , but in effect and power . This Petition in the first Ages of Christianity was not expounded to signifie a prayer for Christ's second coming ; because the Gospel not being preached to all the world , they prayed for the delay of the day of Judgment , that Christ's Kingdom upon earth might have its proper increment : but since then every Age , as it is more forward in time , so it is more earnest in desire to accomplish the intermedial Prophecies , that the Kingdom of God the Father might come in glories infinite . And , indeed , the Kingdom of Grace being in order to the Kingdom of Glory , this , as it is principally to be desired , so may possibly be intended chiefly : which also is the more probable , because the address of this Prayer being to God the Father , it is proper to observe , that the Kingdom of Grace , or of the Gospel , is called the Kingdom of the * Son , and that of Glory in the style of the Scripture is the Kingdom of the Father . S. German , Patriarch of Constantinople , expounds it with some little difference , but not ill ; Thy Kingdom come , that is , Let thy Holy Spirit come into us ; for the Kingdom of Heaven is within us , saith the Holy Scripture : and so it intimates our desires that the promise of the Father , and the Prophecies of old , and the Holy Ghost the Comforter , may come upon us : Let that anointing from above descend upon us , whereby we may be anointed Kings and Priests in a spiritual Kingdom and Priesthood by a holy Chrism . 6. Thy will be done in Earth as it is in Heaven . That is , The whole Oeconomy and dispensation of thy Providence be the guide of the world , and the measure of our desire ; that we be patient in all accidents , conformable to God's will both in doing and in suffering , submitting to changes , and even to persecutions , and doing all God's will : which because without God's aid we cannot do , therefore we beg it of him by prayer ; but by his aid we are 〈◊〉 we may do it in the manner of Angelical obedience , that is , promptly , readily , chearfully , and with all our faculties . Or thus : As the Angels in Heaven serve thee with harmony , concord and peace ; so let us all joyn in the service of thy Majesty with peace and purity , and love unfeigned : that as all the Angels are in peace , and amongst them there is no persecutor and none persecuted , there is none afflicting or afflicted , none assaulting or assaulted , but all in sweetness and peaceable serenity glorifying thee ; so let thy will be done on earth by all the world in peace and unity , in charity and tranquillity , that with one heart and one voice we may glorifie thee our universal Father , having in us nothing that may displease thee , having quitted all our own desires and pretensions , living in Angelick conformity , our Souls subject to thee , and our Passions to our Souls ; that in earth also thy will may be done as in the spirit and Soul , which is a portion of the heavenly substance . These three Petitions are addressed to God by way of adoration . In the first the Soul puts on the affections of a Child , and devests it self of its own interest , offering it self up wholly to the designs and glorifications of God. In the second it puts on the relation and duty of a Subject to her legitimate Prince , seeking the promotion of his Regal Interest . In the third she puts on the affection of a Spouse , loving the same love , and chusing the same object , and delighting in unions and conformities . The next part descends lower , and makes addresses to God in relation to our own necessities . 7. Give us this day our * daily bread . That is , Give unto us all that is necessary for the support of our lives , the bread of our necessity , so the Syriack Interpreter reads it ; This day give us the portion of bread which is day by day necessary . Give us the bread or support which we shall need all our lives ; only this day minister our present part . For we pray for the necessary bread or maintenance , which God knows we shall need all our days ; but that we be not careful for to morrow , we are taught to pray not that it be all at once represented or deposited , but that God would minister it as we need it , how he pleases : but our needs are to be the measure of our desires , our desires must not make our needs ; that we may be consident of the Divine Providence , and not at all covetous : for therefore God feeds his people with extemporary provisions , that by needing always they may learn to pray to him , and by being still supplied may learn to trust him for the future , and thank him for that is past , and rejoyce in the present . So God rained down Manna , giving them their daily portion ; and so all Fathers and Masters minister to their children and servants , giving them their proportion as they eat it , not the meat of a year at once ; and yet no child or servant fears want , if his Parent or Lord were good , and wise , and rich . And it is necessary for all to pray this Prayer : the Poor , because they want the bread , and have it not deposited but in the hands of God ; mercy ploughing the 〈◊〉 of Heaven ( as Job's expression is ) brings them corn ; and the caltel upon a thousand hills are God's , and they find the poor man meat : the Rich also need this Prayer , because although they have the bread , yet they need the blessing ; and what they have now may perish or be taken from them ; and as preservation is a perpetual creation , so the continuing to rich men what God hath already bestowed is a continual giving it . Young men must pray , because their needs are like to be the longer ; and Old men , because they are present : but all these are to pray but for the * present ; that which in estimation of Law is to be reckoned as imminent upon the present , and part of this state and condition . But it is great improvidence , and an unchristian spirit , for old men to heap up provisions , and load their sumpters still the more by how much their way is shorter . But there is also a bread which came down from heaven , a diviner nutriment of our Souls , the food and wine of Angels , Christ himself , as he communicates himself in the expresses of his Word and Sacraments : and if we be destitute of this bread , we are miserable and perishing people . We must pray that our Souls also may feed upon those celestial viands prepared for us in the antepasts of the Gospel , till the great and fuller meal of the Supper of the Lamb shall answer all our prayers , and 〈◊〉 every desire . 8. Forgive us our trespasses , as we forgive them that trespass against us . Not only those sins of infirmity , invasion , and sudden surprise , which , like excrescencies of luxuriant trees , adhere to many actions by inadvertency , and either natural weakness or accidental prejudice ; but also all those great sins which were washed off from our Souls , and the stain taken away in Baptism ; or when by choice and after the use of Reason we gave up our names to Christ , when we first received the adoption of sons : for even those things were so pardoned , that we must for ever confess and glory in the Divine mercy , and still ascertain it by performing what we then promised , and which were the conditions of our covenant . For although Christ hath taken off the guilt , yet still there remains the disreputation ; and S. Paul calls himself the chiefest of sinners , not referring to his present condition , but to his former persecuting the Church of God , which is one of the greatest crimes in the world , and for ever he asked pardon for it : and so must we , knowing that they may return ; if we shake off the yoke of Christ , and break his cords from us , the bands of the covenant Evangelical , the sins will return so as to undo us . And this we pray with a tacite obligation to forgive : for so only and upon that condition we beg pardon to be given or continued respectively ; that is , as we from our hearts forgive them that did us injury in any kind , never entertaining so much as a thought of revenge , but contrariwise loving them that did us wrong ; for so we beg that God should do to us : and therefore it is but a lesser revenge to say , I will forgive , but I will never have to do with him . For if he become an object of Charity , we must have to do with him to relieve him ; because he needs prayers , we must have to do with him and pray for him : and to refuse his society when it is reasonably and innocently offered , is to deny that to him which Christians have only been taught to deny to persons excommunicate , to persons under punishment , i. e. to persons not yet forgiven : and we shall have but an evil portion , if God should forgive our sins , and should not also love us , and do us grace , and bestow benefits upon us . So we must forgive others ; so God forgives us . 9. And lead us not into temptation . S. Cyprian , out of an old Latin copy , reads it , * Suffer us not to be led into temptation , that is , Suffer us not to be overcome by temptation . And therefore we are bound to prevent our access to such temptation whose very approximation is dangerous , and the contact is irregular and evil ; such as are temptations of the flesh : yet in other temptations the assault sometimes makes confident , and hardens a resolution . For some spirits , who are softned by fair usages , are steeled and emboldned by a persecution . But of what nature soever the temptations be , whether they be such whose approach a Christian is bound to fear , or such which are the certain lot of Christians , ( such are troubles and persecutions , into which when we enter we must count it joy ) yet we are to pray that we enter not into the possession of the temptation , that we be not overcome by it . 10. But deliver us from evil . From the assaults or violence of evil , from the Wicked one , who not only presents us with objects , but heightens our concupiscence , and makes us imaginative , phantastical and passionate , setting on the temptation , making the lust active , and the man full of appetite , and the appetite full of energy and power : therefore deliver us from the Evil one , who is interested as an enemy in every hostility and in every danger . Let not Satan have any power or advantage over us ; and let not evil men prevail upon us in our danger , much less to our ruine . Make us safe under the covering of thy wings against all fraud and every violence , that no temptation destroy our hopes , or break our strength , or alter our state , or overthrow our glories . In these last Petitions , which concern our selves , the Soul hath affections proper to her own needs ; as in the former proportion to God's glory . In the first of these , the affection of a poor , indigent , and necessitous Begger ; in the second , of a delinquent and penitent servant ; in the last , of a person in affliction or danger . And after all this the reason of our confidence is derived from God. 11. For thine is the kingdom , the power , and the glory , for ever . That is , These which we beg are for the honour of thy kingdom , for the manifestation of thy power , and the glory of thy Name and mercies : And it is an express Doxology or Adoration , which is apt and 〈◊〉 to conclude all our Prayers and addresses to God. 12. These are the generals and great Treasures of matter to which all our present or sudden needs are reducible ; and when we make our Prayers more minute and particular , if the instance be in matter of duty and merely spiritual , there is no danger : but when our needs are temporal , or we are transported with secular desires , all descending to particulars is a confining the Divine Providence , a judging for our selves , a begging a temptation oftentimes , sometimes a mischief : and to beg beyond the necessities of our life , is a mutiny against that Providence which assigns to Christians no more but food and raiment for their own use ; all other excrescencies of possessions being entrusted to the rich man's 〈◊〉 , only as to a steward , and he shall be accountable for the coat that lies by him , as the portion of moths , and for the shoes which are the spoils of mouldiness , and the contumely of plenty . Grant me , O Lord , not what I desire , but what is profitable for me . For sometimes we desire that which in the succeeding event of things will undo us . This rule is in all things that concern our selves . There is some little difference in the affairs and necessities of other men : for , provided we submit to the Divine Providence , and pray for good things for others only with a tacite condition , so far as they are good and profitable in order to the best ends , yet if we be particular , there is no covetousness in it ; there may be indiscretion in the particular , but in the general no fault , because it is a prayer and a design of Charity . For Kings and all that are in authority we may yet enlarge , and pray for a peaceable reign , true lieges , strong armies , victories and fair success in their just wars , health , long life , and riches , because they have a capacity which private persons have not ; and whatsoever is good for single persons , and whatsoever is apt for their uses as publick persons , all that we may and we must pray for , either particularly , for so we may , or in general significations , for so we must at least : that we may lead a godly , peaceable and quiet life , in all godliness and honesty ; that is S. Paul's rule , and the prescribed measure and purpose of such prayers . And in this instance of Kings , we may pray for defeating all the King's enemies , such as are truly such ; and we have no other restraint upon us in this , but that we keep our desires confined within the limits of the end we are commanded ; that is , so far to confound the King's enemies , that he may do his duty , and we do ours , and receive the blessing : ever as much as we can to distinguish the malice from the person . But if the enemies themselves will not also separate what our intentions distinguish , that is , if they will not return to their duty , then let the prayers operate as God pleases , we must be zealous for the end of the King's authority and peaceable government . By enemies I mean Rebels or Invaders , Tyrants and 〈◊〉 ; for in other Wars there are many other considerations not proper for this place . 13. The next consideration will be concerning the Manner ; I mean both the manner of our Persons , and the manner of our Prayers ; that is , with what conditions we ought to approach to God , and with what circumstances the Prayers may or ought to be performed . The Conditions to make our Prayers holy and certain to prevail are , 1. That we live good lives , endeavouring to conform by holy obedience to all the Divine Commandments . This condition is expresly recorded by S. John ; Beloved , if our hearts condemn us not , then have we confidence towards God , and whatsoever we ask of him we shall obtain : and S. James affirms that the effectual servent prayer of a righteous man availeth much : and our Blessed Saviour , limiting the confidence of our Prayers for Forgiveness to our Charity and forgiving others , plainly tells us , that the uncharitable and unrighteous person shall not be heard . And the blind man in the Gospel understood well what he said , Now we know that God heareth not sinners ; but if any man be a worshipper , and doth his will , him he heareth . And it was so decreed and resolved a point in the doctrine of their Religion , that it was a proverbial saying . And although this discourse of the blind man was of a restrained occasion , and signified , if Christ had been a false Prophet , God would not have attested his Sermons with the power of Miracles ; yet in general also he had been taught by David , If I regard iniquity in my heart , the Lord will not hear my prayer . And therefore when men pray in every place , ( for so they are commanded ) let them lift up pure hands , without anger and contention . And indeed although every sin entertained with a free choice and a full understanding is an obstruction to our Prayers ; yet the special sin of Uncharitableness makes the biggest cloud , and is in the proper matter of it an indisposition for us to receive mercy : for he who is softned with apprehension of his own needs of mercy , will be tender-hearted towards his brother ; and therefore he that hath no bowels here , can have no aptness there to receive or heartily to hope for mercy . But this rule is to be understood of persons who persevere in the habit and remanent affections of sin ; so long as they entertain sin with love , complacency and joy , they are in a state of enmity with God , and therefore in no fit disposition to receive pardon and the entertainment of friends : but penitent sinners and returning souls , loaden and grieved with their heavy pressures , are next to holy innocents , the aptest persons in the world to be heard in their Prayers for pardon ; but they are in no farther disposition to large favours , and more eminent charities . A sinner in the beginning of his Penance will be heard for himself , and yet also he needs the prayers of holy persons more signally than others ; for he hath but some very few degrees of dispositions to reconciliation : but in prayers of intercession or mediation for others , only holy and very pious persons are fit to be interested . All men as matter of duty must pray for all men : but in the great necessities of a Prince , of a Church , or Kingdom , or of a family , or of a great danger and calamity to a single person , only a Noah , a David , a Daniel , a 〈◊〉 , an Enoch or Job , are fit and proportioned advocates . God so requires Holiness in us that our Prayers may be accepted , that he entertains them in several degrees according to the degrees of our Sanctity ; to fewer or more purposes , according as we are little or great in the kingdom of Heaven . As for those irregular donations of good things which wicked persons ask for and have ; they are either no mercies , but instruments of cursing and crime ; or else they are designs of grace , intended to convince them of their unworthiness , and so , if they become not instruments of their Conversion , they are aggravations of their Ruine . 14. Secondly , The second condition I have already explained in the description of the Matter of our Prayers . For although we may lawfully ask for whatsoever we need , and this leave is consigned to us in those words of our Blessed Saviour , Your heavenly Father knoweth what you have need of : yet because God's Providence walks in the great deep , that is , his foot-steps are in the water , and leave no impression ; no former act of grace becomes a precedent that he will give us that in kind which then he saw convenient , and therefore gave us , and now he sees to be inconvenient , and therefore does deny . Therefore in all things , but what are matter of necessary and unmingled duty , we must send up our Prayers ; but humility , mortification and conformity to the Divine will must attend for an answer , and bring back not what the publick Embassy pretends , but what they have in private instructions to desire ; accounting that for the best satisfaction which God pleases , not what I have either unnecessarily , or vainly , or sinfully desired . 15. Thirdly , When our persons are disposed by Sanctity , and the matter of our Prayers is hallowed by prudence and religious intendments , then we are bound to entertain a full Perswasion and 〈◊〉 Hope that God will hear us . What things soever ye desire when ye pray , believe that ye receive them , and ye shall obtain them , said our Blessed Saviour : and S. James taught from that Oracle , If any of you lack wisdome , let him ask it of God : But let him ask in faith , nothing wavering ; for he that wavereth is like a wave of the Sea , driven with the wind and tossed to and fro : Meaning , that when there is no fault in the matter of our Prayers , but that we ask things pleasing to God , and there is no indisposition and hostility in our persons and manners between God and us , then to doubt were to distrust God ; for all being right on our parts , if we doubt the issue , the defailance must be on that part , which to suspect were infinite impiety . But after we have done all we can , if , out of humility , and fear that we are not truly disposed , we doubt of the issue , it is a modesty which will not at all discommend our persons , nor impede the event ; provided we at no hand suspect either God's power or veracity . Putting trust in God is an excellent advantage to our Prayers ; I will deliver him , ( saith God ) because he hath put his trust in me . And yet distrusting our selves , and suspecting our own dispositions , as it pulls us back in our actual confidence of the event , so because it abates nothing of our confidence in God , it prepares us to receive the reward of humility , and not to lose the praise of a holy trusting in the Almighty . 16. These conditions are essential : some other there are which are incidents and accessories , but at no hand to be neglected . And the first is , actual or habitual attention to our Prayers , which we are to procure with moral and severe endeavours , that we desire not God to hear us when we do not hear our selves . To which purpose we must avoid , as much as our duty will permit us , multiplicity of cares and exteriour imployments ; for a River cut into many rivulets divides also its strength , and grows contemptible , and apt to be forded by a lamb , and drunk up by a Summer-Sun : so is the spirit of man busied in variety and divided in it self ; it abates its fervour , cools into indifferency , and becomes trifling by its dispersion and inadvertency . Aquinas was once asked , with what compendium a man might best become learned ; he answered , By reading of one Book : meaning that an understanding entertained with several objects is intent upon neither , and profits not . And so it is when we pray to God ; if the cares of the world intervene , they choak our desire into an indifferency , and suppress the flame into a smoak , and strangle the spirit . But this being an habitual carelesness and intemperance of spirit , is an enemy to an habitual attention , and therefore is highly criminal , and makes our Prayers to be but the labour of the lips , because our desires are lessened by the remanent affections of the world . But besides an habitual attention in our Prayers , that is , a desire in general of all that our Prayers pretend to in particular , there is also for the accommodation , and to facilitate the access of our Prayers , required , that we attend actually to the words or sense of every Collect or Petition . To this we must contend with Prayer , with actual dereliction and seposition of all our other affaires , though innocent and good in other kinds , by a present spirit . And the use of it is , that such attention is an actual conversing with God ; it occasions the exercise of many acts of vertue , it increases zeal and fervency , and by reflexion enkindles love and holy desires . And although there is no rule to determine the degree of our actual attention , and it is ordinarily impossible never to wander with a thought , or to be interrupted with a sudden immission into our spirit in the midst of prayers ; yet our duty is , by mortification of our secular desires , by suppression of all our irregular passions , by reducing them to indifferency , by severity of spirit , by enkindling our holy appetites and desires of holy things , by silence and meditation and repose , to get as forward in this excellency as we can : to which also we may be very much helped by ejaculatory prayers and short breathings ; in which as , by reason of their short abode upon the spirit , there is less fear of diversion ; so also they may so often be renewed , that nothing of the Devotion may be unspent or expire for want of oil to feed and entertain the flame . But the determination of the case of Conscience is this : Habitual attention is absolutely necessary in our Prayers , that is , it is altogether our duty to desire of God all that we pray for , though our mind be not actually attending to the form of words ; and therefore all worldly desires , that are inordinate , must be rescinded , that we more earnestly attend on God than on the world . He that prays to God to give him the gift of Chastity , and yet secretly wishes rather for an opportunity of Lust , and desires God would not hear him , ( as S. Austin confesses of himself in his youth ) that man sins for want of holy and habitual desires ; he prays only with his lips , what he in no sense attests in his heart . 2. Actual attention to our Prayers is also necessary , not ever to avoid a sin , but that the present Prayer become effectual . He that means to feast , and to get thanks of God , must invite the poor ; and yet he that invites the rich , in that he sins not , though he hath no reward of God for that . So that Prayer perishes to which the man gives no degree of actual attention , for the Prayer is as if it were not , it is no more than a dream or an act of custom and order , nothing of Devotion , and so accidentally becomes a sin ( I mean there where and in what degrees it is avoidable ) by taking God's Name in vain . 3. It is not necessary to the prevalency of the Prayer that the spirit actually accompany every clause or word ; if it says a hearty Amen , or in any part of it attests the whole , it is such an attention which the present condition of most men will sometimes permit . 4. A wandering of the spirit through carelesness , or any vice , or inordinate passion , is in that degree criminal as is the cause , and it is heightened by the greatness of the interruption . 5. It is only excused by our endeavours to cure it , and by our after-acts either of sorrow , or repetition of the Prayer , and reinforcing the intention . And certainly if we repeat our Prayer , in which we have observed our spirits too much to wander , and resolve still to repeat it , ( as our opportunities permit ) it may in a good degree defeat the purpose of the Enemy , when his own arts shall return upon his head , and the wandring of our spirits be made the occasion of a Prayer , and the parent of a new Devotion . 6. Lastly , according to the degrees of our actual attention , so our Prayers are more or less perfect : a present spirit being a great instrument and testimony of wisdome , and apt to many great purposes ; and our continual abode with God being a great indearment of our persons by encreasing the affections . 17. Secondly , The second accessory is intension of spirit or fervency ; such as was that of our Blessed Saviour , who prayed to his Father with strong cries and loud petitions , not clamorous in language , but strong in Spirit . S. Paul also , when he was pressed with a strong temptation , prayed thrice , that is , earnestly ; and S. James affirms this to be of great value and efficacy to the obtaining blessings , The effectual servent prayer of a just person avails much ; and 〈◊〉 , though a man of like 〈◊〉 , yet by earnest prayer he obtained rain , or drought , according as he desired . Now this is properly produced by the greatness of our desire of heavenly things , our true value and estimate of Religion , our sense of present pressures , our lears ; and it hath some accidental increases by the disposition of our body , the strength of fancy , and the tenderness of spirit , and assiduity of the dropping of religious discourses ; and in all men is necessary to be so great , as that we prefer Heaven and Religion before the world , and desire them rather , with the choice of our wills and understanding : though there cannot always be that degree of sensual , pungent or delectable affections towards Religion , as towards the desires of nature and sense ; yet ever we must prefer celestial objects , restraining the appetites of the world , lest they be immoderate , and heightning the desires of grace and glory , lest they become indifferent , and the fire upon the altar of incense be extinct . But the greater zeal and servour of desire we have in our Prayers , the sooner and the greater will the return of the Prayer be , if the Prayer be for spiritual objects . For other things our desires must be according to our needs , not by a value derived from the nature of the thing , but the usefulness it is of to us in order to our greater and better purposes . 18. Thirdly , Of the same consideration it is , that we persevere and be importunate in our Prayers , by repetition of our desires , and not remitting either our affections or our offices , till God , overcome by our importunity , give a gracious answer . Jacob wrastled with the Angel all night , and would not dismiss him till he had given him a blessing ; Let me alone , saith God , as if he felt a pressure and burthen lying upon him by our prayers , or could not quit himself , nor depart , unless we give him leave . And since God is detained by our Prayers , and we may keep him as long as we please , and that he will not go away till we leave speaking to him ; he that will dismiss him till he hath his blessing , knows not the value of his benediction , or understands not the energy and power of a persevering Prayer . And to this purpose Christ spake a Parable , that men ought always to pray , and not to faint : Praying without ceasing S. Paul calls it , that is , with continual addresses , frequent interpellations , never ceasing renewing the request till I obtain my desire . For it is not enough to recommend our desires to God with one hearty Prayer , and then forget to ask him any more ; but so long as our needs continue , so long , in all times , and upon all occasions , to renew and repeat our desires : and this is praying continually . Just as the Widow did to the unjust Judge , she never left going to him , she troubled him every day with her clamorous suit ; so must we pray always , that is , every day , and many times every day , according to our occasions and necessities , or our devotion and zeal , or as we are determined by the customs and laws of a Church ; never giving over through weariness or distrust , often renewing our desires by a continual succession of Devotions , returning at certain and determinate periods . For God's blessings , though they come infallibly , yet not always speedily ; saving only that it is a blessing to be delayed , that we may encrease our desire , and renew our prayers , and do acts of confidence and patience , and ascertain and encrcase the blessing when it comes . For we do not more desire to be blessed than God does to hear us importunate for blessing ; and he weighs every sigh , and bottles up every tear , and records every Prayer , and looks through the cloud with delight to see us upon our knees , and when he sees his time , his light breaks through it , and shines upon us . Only we must not make our accounts for God according to the course of the Sun , but the measures of Eternity . He measures us by our needs , and we must not measure him by our impatience . God is not slack , as some men count slackness , saith the Apostle ; and we find it so , when we have waited long . All the elapsed time is no part of the tediousness ; the trouble of it is passed with it self : and for the future , we know not how little it may be : for ought we know we are already entred into the cloud that brings the blessing . However , pray till it comes : for we shall never miss to receive our desire , if it be holy , or innocent , and safe ; or else we are sure of a great reward of our Prayers . 19. And in this so determined there is no danger of blasphemy or vain repetitions : For those repetitions are vain which repeat the words , not the Devotion , which renew the expression , and not the desire ; and he that may pray the same Prayer to morrow which he said to day , may pray the same at night which he said in the morning , and the same at noon which he said at night , and so in all the hours of Prayer , and in all the opportunities of Devotion . Christ in his agony went thrice , and said the same words , but he had intervals for repetition ; and his need and his Devotion pressed him forward : and whenever our needs do so , it is all one if we say the same words or others , so we express our desire , and tell our needs , and beg the remedy . In the same office and the same hour of Prayer to repeat the same things often hath but few excuses to make it reasonable , and fewer to make it pious : But to think that the Prayer is better for such repetition is the fault which the Holy Jesus condemned in the Gentiles , who in their Hymns would say a name over a hundred times . But in this we have no rule to determine us in numbers and proportion , but right Reason . God loves not any words the more for being said often ; and those repetitions which are unreasonable in prudent estimation cannot in any account be esteemed pious . But where a reasonable cause allows the repetition , the same cause that makes it reasonable makes it also proper for Devotion . He that speaks his needs , and expresses nothing but his fervour and greatness of desire , cannot be vain or long in his Prayers ; he that speaks impertinently , that is , unreasonably and without desires , is long , though he speak but two syllables ; he that thinks for speaking much to be heard the sooner , thinks God is delighted in the labour of the lips : but when Reason is the guide , and Piety is the rule , and Necessity is the measure , and Desire gives the proportion , let the Prayer be very long ; he that shall blame it for its length must proclaim his disrelish both of Reason and Religion , his despite of Necessity and contempt of Zeal . 20. As a part and instance of our importunity in Prayer it is usually reckoned and advised , that in cases of great , sudden and violent need we corroborate our Prayers with a Vow of doing something holy and religious in an uncommanded instance , something to which God had not formerly bound our duty , though fairly invited our will ; or else , if we chuse a Duty in which we were obliged , then to vow the doing of it in a more excellent manner , with a greater inclination of the Will , with a more fervent repetition of the act , with some more noble circumstance , with a fuller assent of the Understanding , or else adding a new Promise to our old Duty , to make it become more necessary to us , and to secure our duty . In this case , as it requires great prudence and caution in the susception , lest what we piously intend obtain a present blessing , and lay a lasting snare ; so if it be prudent in the manner , holy in the matter , useful in the consequence , and safe in all the circumstances of the person , it is an endearing us and our Prayer to God by the increase of duty and charity , and therefore a more probable way of making our Prayers gracious and acceptable . And the religion of Vows was not only hallowed by the example of Jacob at Bethel , of Hannah praying for a child and God hearing her , of David vowing a Temple to God , and made regular and safe by the rules and cautions in Moses's Law ; but left by our Blessed Saviour in the same constitution he found it , he having innovated nothing in the matter of Vows : and it was practised accordingly in the instance of S. Paul at Cenchrea ; of * Ananias and Sapphira , who vowed their possessions to the use of the Church ; and of the Widows in the Apostolical age , who therefore vowed to remain in the state of widowhood , because concerning them who married after the entry into Religion S. Paul says , they have broken their first faith : and such were they of whom our Blessed Saviour affirms , that some make themselves 〈◊〉 for the kingdom of Heaven , that is , such who promise to God a life of Chastity . And concerning the success of Prayer so seconded with a prudent and religious Vow , besides ‖ the instances of Scripture , we have the perpetual experience and witness of all Christendom ; and in particular our Saxon Kings have been remarked for this part of importunity in their own Chronicles . * Oswy got a great victory with unlikely forces against Penda the 〈◊〉 after his earnest Prayer , and an appendent Vow : and Ceadwalla obtained of God power to recover the Isle of Wight from the hands of Infidels after he had prayed , and promised to return the fourth part of it to be imployed in the proper services of God and of Religion . This can have no objection or suspicion in it among wise and disabused persons ; for it can be nothing but an encreasing and a renewed act of Duty , or Devotion , or Zeal , or Charity , and the importunity of Prayer acted in a more vital and real expression . 21. First , All else that is to be considered concerning Prayer is extrinsecal and accidental to it . Prayer is publick , or private ; in the communion or society of Saints , or in our Closets : these Prayers have less temptation to vanity ; the other have more advantages of Charity , example , fervour , and energy . In publick offices we avoid singularity , in the private we avoid hypocrisie : those are of more 〈◊〉 , these of greater retiredness and silence of spirit : those serve the needs of all the world in the first intention , and our own by consequence ; these serve our own needs first , and the publick only by a secondary intention : these have more pleasure , they more duty : these are the best instruments of Repentance , where our Confessions may be more particular , and our shame less scandalous ; the other are better for Eucharist and instruction , for edification of the Church and glorification of God. 22. Secondly , The posture of our bodies in Prayer had as great variety as the Ceremonies and civilities of several Nations came to . The Jews most commonly prayed standing : so did the Pharisee and the Publican in the Temple . So did the Primitive Christians in all their greater Festivals , and intervals of Jubilee ; in their Penances they kneeled . The Monks in 〈◊〉 sate when they sang the Psalter . And in every Country , whatsoever by the custom of the Nation was a symbol of reverence and humility , of silence and attention , of gravity and modesty , that posture they translated to their Prayers . But in all Nations bowing the head , that is , a laying down our glory at the feet of God , was the manner of Worshippers : and this was always the more humble and the lower , as their Devotion was higher ; and was very often expressed by prostration , or lying flat upon the ground ; and this all Nations did and all Religions . Our deportment ought to be grave , decent , humble , apt for adoration , apt to edisie ; and when we address our selves to Prayer , not instantly to leap into the office , as the Judges of the Areopage into their sentence , without preface or preparatory affections ; but , considering in what presence we speak , and to what purposes , let us balance our servour with reverential fear : and when we have done , not rise from the ground as if we vaulted , or were glad we had done ; but , as we begin with desires of assistance , so end with desires of pardon and acceptance , concluding our longer offices with a shorter mental Prayer of more private reflexion and reverence , designing to mend what we have done amiss , or to give thanks and proceed if we did well , and according to our powers . 23. Thirdly , In private Prayers it is permitted to every man to speak his Prayers , or only to think them , which is a speaking to God. Vocal or mental Prayer is all one to God , but in order to us they have their several advantages . The sacrifice of the heart and the calves of the lips make up a holocaust to God : but words are the arrest of the desires , and keep the spirit fixt , and in less permissions to wander from fancy to fancy ; and mental Prayer is apt to make the greater fervour , if it wander not : our office is more determined by words ; but we then actually think of God when our spirits only speak . Mental Prayer , when our spirits wander , is like a Watch standing still , because the spring is down ; wind it up again , and it goes on regularly : but in Vocal Prayer , if the words run on , and the spirit wanders , the Clock strikes false , the Hand points not to the right hour , because something is in disorder , and the striking is nothing but noise . In mental Prayer we confess God's omniscience ; in vocal Prayer we call the Angels to witness . In the first our spirits rejoyce in God ; in the second the Angels rejoyce in us . Mental Prayer is the best remedy against lightness , and indifferency of affections ; but vocal Prayer is the aptest instrument of communion . That is more Angelical , but yet fittest for the state of separation and glory ; this is but humane , but it is apter for our present constitution . They have their distinct proprieties , and may be used according to several accidents , occasions , or dispositions . The PRAYER . O Holy and eternal God , who hast commanded us to pray unto thee in all our necessities , and to give thanks unto thee for all our instances of joy and blessing , and to adore thee in all thy Attributes and communications , thy own glories and thy eternal mercies ; give unto me thy servant the spirit of Prayer and Supplication , that I may understand what is good for me , that I may desire regularly , and chuse the best things , that I may conform to thy will , and submit to thy disposing , relinquishing my own affections and imperfect choice . Sanctifie my heart and spirit , that I may sanctifie thy Name , and that I may be gracious and accepted in thine eyes . Give me the humility and obedience of a Servant , that I may also have the hope and confidence of a Son , making humble and confident addresses to the Throne of grace ; that in all my necessities I may come to thee for aids , and may trust in thee for a gracious answer , and may receive satisfaction and supply . II. GIve me a sober , diligent and recollected spirit in my Prayers , neither choaked with cares , nor scattered by levity , nor discomposed by passion , nor estranged from thee by inadvertency , but fixed fast to thee by the indissolvible bands of a great love and a pregnant Devotion : And let the beams of thy holy Spirit descending from above enlighten and enkindle it with great servours , and holy importunity , and unwearied industry ; that I may serve thee , and obtain thy blessing by the assiduity and Zeal of perpetual religious offices . Let my Prayers come before thy presence , and the lifting up of my hands be a daily sacrifice , and let the fires of zeal not go out by night or day ; but unite my Prayers to the intercession of thy Holy Jesus , and to a communion of those offices which Angels and beatified Souls do pay before the throne of the Lamb , and at the celestial Altar ; that my Prayers being hallowed by the Merits of Christ , and being presented in the phial of the Saints , may ascend thither where thy glory dwells , and from whence mercy and eternal benediction descends upon the Church . III. LOrd , change my sins into penitential sorrow , my sorrow to petition , my petition to 〈◊〉 ; that my Prayers may be consummate in the adorations of eternity , and the glorious participation of the end of our hopes and prayers , the fulness of never-failing Charity , and fruition of thee , O Holy and Eternal God , Blessed Trinity and mysterious Unity , to whom all honour , and worship , and thanks , and confession , and glory , be ascribed for ever and ever . Amen . DISCOURSE XIII . Of the Third additional Precept of Christ , ( viz. ) Of the manner of FASTING . 1. FAsting , being directed in order to other ends , as for mortifying the body , taking away that fuel which ministers to the flame of Lust , or else relating to what is past , when it becomes an instrument of Repentance , and a part of that revenge which S. Paul affirms to be the effect of godly sorrow , is to take its estimate for value , and its rules for practice , by analogy and proportion to those ends to which it does cooperate . Fasting before the holy Sacrament is a custom of the Christian Church , and derived to us from great antiquity ; and the use of it is , that we might express honour to the mystery , by suffering nothing to enter into our mouths before the symbols . Fasting to this purpose is not an act of Mortification , but of Reverence and venerable esteem of the instruments of Religion , and so is to be understood . And thus also , not to eat or drink before we have said our morning Devotions , is esteemed to be a religious decency , and preference of Prayer and God's honour before our temporal satisfaction , a symbolical attestation that we esteem the words of God's mouth more than our necessary food . It is like the zeal of Abraham's servant , who would not eat nor drink till he had done his errand . And in pursuance of this act of Religion , by the tradition of their Fathers it grew to be a custom of the Jewish Nation , that they should not eat bread upon their solemn Festivals before the sixth hour ; that they might first celebrate the rites of their Religious solemnities , before they gave satisfaction to the lesser desires of nature . And therefore it was a reasonable satisfaction of the objection made by the assembly against the inspired Apostles in Pentecost , These are not drunk , as ye suppose , seeing it is but the third hour of the day : meaning , that the day being festival , they knew it was not lawful for any of the Nation to break their fast before the sixth hour ; for else they might easily have been drunk by the third hour , if they had taken their morning's drink in a freer proportion . And true it is that Religion snatches even at little things ; and as it teaches us to observe all the great Commandments and significations of duty , so it is not willing to pretermit any thing , which , although by its greatness it cannot of it self be considerable , yet by its smallness it may become a testimony of the greatness of the affection , which would not omit the least minutes of love and duty . And therefore when the Jews were scandalized at the Disciples of our Lord for rubbing the ears of corn on the Sabbath-day , as they walked through the fields early in the morning , they intended their reproof not for breaking the Rest of the day , but the Solemnity ; for eating before the publick Devotions were finished . Christ excused it by the necessity and charity of the act ; they were hungry , and therefore having so great need , they might lawfully do it : meaning , that such particles and circumstances of Religion are not to be neglected , unless where greater cause of charity or necessity does supervene . 2. But when Fasting is in order to greater and more concerning purposes , it puts on more Religion , and becomes a duty , according as it is necessary or highly conducing to such ends , to the promoting of which we are bound to contribute all our skill and faculties . Fasting is principally operative to mortification of carnal appetites , to which Feasting and full tables do minister aptness and power and inclinations . When I fed them to the full , then they committed adultery , and assembled by troups in the Harlots houses . And if we observe all our own vanities , we shall find that upon every sudden joy , or a prosperous accident , or an opulent fortune , or a pampered body , and highly spirited and inflamed , we are apt to rashness , levities , inconsiderate expressions , scorn and pride , idleness , wantonness , curiosity , niceness , and impatience . But Fasting is one of those afflictions which reduces our body to want , our spirits to soberness , our condition to sufferance , our desires to abstinence and customes of denial ; and so , by taking off the inundations of sensuality , leaves the enemies within in a condition of being easier subdued . Fasting directly advances towards Chastity ; and by consequence and indirect powers to Patience , and Humility , and Indifferency . But then it is not the Fast of a day that can do this ; it is not an act , but a state of Fasting , that operates to Mortification . A perpetual Temperance and frequent abstinence may abate such proportions of strength and nutriment , as to procure a body mortified and 〈◊〉 in desires . And thus S. Paul kept his body under , using severities to it for the taming its rebellions and distemperatures . And S. Jerom reports of S. Hilarion , that when he had fasted much and used course diet , and found his Lust too strong for such austerities , he resolv'd to encrease it to the degree of Mastery , lessening his diet , and encreasing his hardship , till he should rather think of food than wantonness . And many times the Fastings of some men are ineffectual , because they promise themselves cure too soon , or make too gentle applications , or put less proportions into their antidotes . I have read of a Maiden , that , seeing a young man much transported with her love , and that he ceased not to importune her with all the violent pursuits that passion could suggest , told him , she had made a Vow to fast forty days with bread and water , of which she must discharge her self before she could think of corresponding to any other desire ; and desired of him as a testimony of his love , that he also would be a party in the same Vow . The young man undertook it , that he might give probation of his love : but because he had been used to a delicate and nice kind of life , in twenty days he was so weakned , that he thought more of death than love ; and so got a cure for his intemperance , and was wittily cousened into remedy . But S. Hierom's counsel in this Question is most reasonable , not allowing violent and long fasts , and then returns to an ordinary course ; for these are too great changes of diet to consist with health , and too sudden and transient to obtain a permanent and natural effect : but a belly always hungry , a table never full , a meal little and necessary , no extravagancies , no freer repast , this is a state of Fasting , which will be found to be of best avail to suppress pungent Lusts and rebellious desires . And it were well to help this exercise with the assistences of such austerities which teach Patience , and ingenerate a passive fortitude , and accustome us to a despight of pleasures , and which are consistent with our health . For if Fasting be left to do the work alone , it may chance either to spoil the body , or not to spoil the Lust. Hard lodging , 〈◊〉 garments , laborious postures of prayer , journies on foot , sufferance of cold , paring away the use of ordinary solaces , denying every pleasant appetite , rejecting the most pleasant morsels ; these are in the rank of bodily exercises , which though ( as S. Paul says ) of themselves they profit little , yet they accustome us to acts of self-denial in exteriour instances , and are not useless to the designs of mortifying carnal and sensual lusts . They have * a proportion of wisdome with these cautions , viz. in will-worship , that is , in voluntary susception , when they are not imposed as (a) necessary Religion ; in humility , that is , without contempt of others that use them not ; in neglecting of the body , that is , when they are done for discipline and mortification , that the flesh by such handlings and rough usages become less satisfied and more despised . 3. As Fasting hath respect to the future , so also to the present ; and so it operates in giving assistence to Prayer . There is a kind of Devil that is not to be ejected but by prayer and fasting , that is , Prayer elevated and made intense by a defecate and pure spirit , not loaden with the burthen of meat and vapours . S. (b) Basil affirms , that there are certain Angels deputed by God to minister , and to describe all such in every Church who mortifie themselves by Fasting ; as if paleness and a meagre visage were that mark in the forehead which the Angel observed when he signed the Saints in Jerusalem to escape the Judgment . Prayer is the * wings of the Soul , and Fasting is the wings of Prayer . Tertullian calls it (c) the nourishment of Prayer . But this is a Discourse of Christian Philosophy ; and he that chuses to do any act of spirit , or understanding , or attention , after a full meal , will then perceive that Abstinence had been the better disposition to any intellectual and spiritual action . And therefore the Church of God ever joyned Fasting to their more solemn offices of Prayer . The Apostles fasted and prayed when they laid hands and invocated the Holy Ghost upon Saul and Barnabas . And these also , when they had prayed with fasting , ordained Elders in the Churches of Lystra and Iconium . And the Vigils of every Holy-day tell us , that the Devotion of the Festival is promoted by the Fast of the Vigils . 4. But when Fasting relates to what is past , it becomes an instrument of Repentance , it is a punitive and an 〈◊〉 action , an effect of godly sorrow , a testimony of contrition , a judging of our selves , and chastening our bodies , that we be not judged of the Lord. The Fast of the Ninevites , and the Fast the Prophet Joel calls for , and the Discipline of the Jews in the rites of Expiation , proclaim this usefulness of Fasting in order to Repentance . And indeed it were a strange Repentance that had no sorrow in it , and a stranger sorrow that had no affliction ; but it were the strangest scene of affliction in the world , when the sad and afflicted person shall * eat freely , and delight himself , and to the banquets of a full table serve up the chalice of tears and sorrow , and no bread of affliction . Certainly he that makes much of himself hath no great indignation against the sinner , when himself is the man. And it is but a gentle revenge and an easie judgment , when the sad sinner shall do penance in good meals , and expiate his sin with sensual satisfaction . So that Fasting relates to Religion in all variety and difference of time : it is an antidote against the poison of sensual temptations , an advantage to Prayer , and an instrument of extinguishing the guilt and the affections of sin by judging our selves , and representing in a Judicatory of our own , even our selves being Judges , that sin deserves condemnation , and the sinner merits a high calamity . Which excellencies I repeat in the words of Baruch the Scribe , he that was Amanuensis to the Prophet Jeremy , The soul that is greatly vexed , which goeth stooping and feeble , and the eyes that fail , and the hungry soul , will give thee praise and righteousness , O Lord. 5. But now as Fasting hath divers ends , so also it hath divers Laws . If Fasting be intended as an instrument of Prayer , it is sufficient that it be of that quality and degree that the spirit be clear , and the head undisturbed ; an ordinary act of Fast , an abstinence from a meal , or a deferring it , or a lessening it when it comes , and the same abstinence repeated according to the solemnity , and intendment of the offices . And this is evident in reason , and the former instances , and the practice of the Church , dissolving some of her Fasts which were in order only to Prayer by noon , and as soon as the great and first solemnity of the day is over . But if Fasting be intended as a punitive act , and an instrument of Repentance , it must be greater . S. Paul at his Conversion continued three days without eating or drinking . It must have in it so much affliction as to express the indignation , and to condemn the sin , and to judge the person . And although the measure of this cannot be exactly determined , yet the general proportion is certain ; for a greater sin there must be a greater sorrow , and a greater sorrow must be attested with a greater penalty . And Ezra declares his purpose thus , I proclaimed a Fast , that we might afflict our selves besore God. Now this is no farther required , nor is it in this sense 〈◊〉 useful , but that it be a trouble to the body , an act of judging and severity ; and this is to be judged by proportion to the sorrow and indignation , as the sorrow is to the crime . But this affliction needs not to leave any remanent effect upon the body ; but such transient sorrow which is consequent to the abstinence of certain times designed for the solemnity is sufficient as to this purpose . Only it is to be renewed often , as our Repentance must be habitual and lasting ; but it may be commuted with other actions of severity and discipline , according to the Customs of a Church , or the capacity of the persons , or the opportunity of circumstances . But if the Fasting be intended for Mortification , then it is fit to be more severe , and medicinal by continuance , and quantity , and quality . To Repentance , total abstinences without interruption , that is , during the solemnity , short and sharp , are most apt : but towards the mortifying a Lust those sharp and short Fasts are not reasonable ; but a diet of Fasting , an habitual subtraction of nutriment from the body , a long and lasting austerity , increasing in degrees , but not violent in any . And in this sort of Fasting we must be highly careful we do not violate a duty by sondness of an instrument ; and because we intend Fasting as a help to mortifie the Lust , let it not destroy the body , or retard the spirit , or violate our health , or impede us in any part of our necessary duty . As we must be careful that our Fast be reasonable , serious , and apt to the end of our designs ; so we must be curious , that by helping one duty uncertainly , it do not certainly destroy another . Let us do it like honest persons and just , without artifices and hypocrisie ; but let us also do it like wise persons , that it be neither in it self unreasonable , nor by accident become criminal . 6. In the pursuance of this Discipline of Fasting , the Doctors of the Church and Guides of Souls have not unusefully prescribed other annexes and circumstances ; as that all the other acts of deportment be symbolical to our Fasting . If we fast for Mortification , let us entertain nothing of temptation or semblance to invite a Lust ; no sensual delight , no freer entertainments of our body to countenance or corroborate a passion . If we fast that we may pray the better , let us remove all secular thoughts for that time ; for it is vain to alleviate our spirits of the burthen of meat and drink , and to depress them with the loads of care . If for Repentance we fast , let us be most curious that we do nothing contrary to the design of Repentance , knowing that a sin is more contrary to Repentance than Fasting is to sin ; and it is the greatest stupidity in the world to do that thing which I am now mourning for , and for which I do judgment upon my self . And let all our actions also pursue the same design , helping one instrument with another , and being so zealous for the Grace , that we take in all the aids we can to secure the Duty . For to fast from flesh , and to eat delicate fish ; not to eat meat , but to drink rich wines freely ; to be sensual in the objects of our other appetites , and restrained only in one ; to have no dinner , and that day to run on hunting , or to play at cards ; are not handsome instances of sorrow , or devotion , or self-denial . It is best to accompany our Fasting with the retirements of Religion , and the enlargements of Charity , giving to others what we deny to our selves . These are proper actions : and although not in every instance necessary to be done at the same time , ( for a man may give his Alms in other circumstances , and not amiss ; ) yet as they are very convenient and proper to be joyned in that society , so to do any thing contrary to Religion or to Charity , to Justice or to Piety , to the design of the person or the design of the solemnity , is to make that become a sin which of it self was no vertue , but was capable of being hallowed by the end and the manner of its execution . 7. This Discourse hath hitherto related to private Fasts , or else to Fasts indefinitely . For what rules soever every man is bound to observe in private for Fasting piously , the same rules the Governours of a Church are to intend in their publick prescription . And when once Authority hath intervened , and proclaimed a Fast , there is no new duty incumbent upon the private , but that we obey the circumstances , letting them to chuse the time and the end for us : and though we must prevaricate neither , yet we may improve both ; we must not go less , but we may enlarge ; and when Fasting is commanded only for 〈◊〉 , we may also use it to Prayers , and to Mortification . And we must be curious that we do not obey the letter of the prescription , and violate the intention , but observe all that care in publick Fasts which we do in private ; knowing that our private ends are included in the publick , as our persons are in the communion of Saints , and our hopes in the common inheritance of sons : and see that we do not fast in order to a purpose , and yet use it so as that it shall be to no purpose . Whosoever so fasts as that it be not effectual in some degree towards the end , or so fasts that it be accounted of it self a duty and an act of Religion , without order to its proper end , makes his act vain , because it is unreasonable ; or vain , because it is superstitious . The PRAYER . O Holy and Eternal Jesu , who didst for our sake fast forty days and forty nights , and hast left to us thy example , and thy prediction , that in the days of thy absence from us we thy servants and children of thy Bride-chamber should fast ; teach us to do this act of discipline so , that it may become an act of Religion . Let us never be like Esau , valuing a dish of meat above a blessing ; but let us deny our appetites of meat and drink , and accustom our selves to the yoak , and subtract the fuel of our Lusts , and the incentives of all our unworthy desires : that our bodies being free from the intemperances of nutriment , and our spirits from the load and pressure of appetite , we may have no desires but of thee ; that our outward man daily decaying by the violence of time , and mortified by the abatements of its too free and unnecessary support ; it may by degrees resign to the intire dominion of the Soul , and may pass from vanity to Piety , from weakness to ghostly strength , from darkness and mixtures of impurity to great transparences and clarity in the society of a beatified Soul , reigning with thee in the glories of Eternity , O Holy and Eternal Jesu . Amen . DISCOURSE XIV . Of the Miracles which JESVS wrought for confirmation of his Doctrine during the whole time of his Preaching . Mary & Martha . A woman , named Martha , received him into her house And her sister Mary sat at Iesus feet , and heard his word . But Martha was cumbred about much serving — And Iesus said unto her , Martha , Martha , thou art careful & troubled about many things : but one thing is needfull : & Mary hath chosen that good part : Luk. 10. 38 , 39 , 40 , 41 , 42. The dried hand healed , & devil cast out Mat 12. 10 And behold There was a man which had his hand dryed up &c. 13. Then said he unto the man stretch sorth thine hand &c. 22. Then was brought to him one possessed with a Devill &c. and he healed him . 1. WHen Jesus had ended his Sermon on the Mount , he descended into the valleys , to consign his Doctrine by the power of Miracles and the excellency of a rare Example ; that he might not lay a yoak upon us which himself also would not bear . But as he became the authour , so also the finisher of our Faith ; what he designed in proposition , he represented in his * own practice ; and by these acts made a new Sermon , teaching all Prelates and spiritual persons to descend from their 〈◊〉 of contemplation , and the authority and business of their discourses , to apply themselves to do more material and corporal mercies to afflicted persons , and to preach by Example as well as by their Homilies . For he that teaches others well , and practises contrary , is like a fair candlestick bearing a goodly and bright taper , which sends forth light to all the house , but round about it self there is a shadow and circumstant darkness . The Prelate should be the light consuming and spending it self to enlighten others , scattering his rays round about from the 〈◊〉 of Contemplation and from the 〈◊〉 of Practice , but himself always tending upwards , till at last he expires into the element of Love and celestial fruition . 2. But the Miracles which Jesus did were next to infinite ; and every circumstance of action that passed from him , as it was intended for Mercy , so also for Doctrine , and the impotent or diseased persons were not more cured than we instructed . But because there was nothing in the actions but what was a pursuance of the Doctrines delivered in his Sermons , in the Sermon we must look after our Duty , and look upon his practice as a verification of his Doctrine , & instrumental also to other purposes . Therefore in general if we consider his Miracles , we shall see that he did design them to be a compendium of Faith and Charity . For he chose to instance his Miracles in actions of Mercy , that all his powers might especially determine upon bounty and Charity ; and yet his acts of Charity were so miraculous , that they became an argument of the Divinity of his Person and Doctrine . Once he turned water into wine , which was a mutation by a supernatural power in a natural suscipient , where a person was not the subject , but an Element ; and yet this was done to rescue the poor Bridegroom from affront and trouble , and to do honour to the holy rite of Marriage . All the rest , ( unless we except his Walking upon the waters ) during his natural life , were actions of relief and mercy , according to the design of God , manifesting his power most chiefly in shewing mercy . 3. The great design of Miracles was to prove his Mission from God , to convince the world of sin , to demonstrate his power of forgiving sins , to indear his Precepts , and that his Disciples might believe in him , and that believing they might have life through his name . For he , to whom God by doing Miracles gave testimony from Heaven , must needs be sent from God ; and he who had received power to restore nature , and to create new organs , and to extract from incapacities , and from privations to reduce habits , was Lord of Nature , and therefore of all the world . And this could not but create great confidences in his Disciples , that himself would verifie those great Promises upon which he established his Law. But that the argument of Miracles might be infallible , and not apt to be reproved , we may observe its eminency by divers circumstances of probability heightned up to the degree of moral demonstration . 4. First , The Holy Jesus did Miracles which no man ( before him , or at that time ) ever did . Moses smote the Rock , and water gushed out ; but he could not turn that water into wine : Moses cured no diseases by the empire of his will , or the word of his mouth ; but Jesus healed all infirmities . Elisha raised a dead Child to life ; but Jesus raised one who had been dead four days , and buried , and corrupted . Elias . and Samuel , and all the Prophets , and the succession of the High Priests in both the Temples , put all together , never did so many or so great Miracles as Jesus did . He cured Leprous persons by his touch : he restored Sight to the blind , who were such not by any intervening accident hindering the act of the organ , but by nature , who were born blind , and whose eyes had not any natural possibility to receive sight , who could never see without creating of new eyes for them , or some integral part cooperating to vision ; and therefore the Miracle was wholly an effect of a Divine power , for nature did not at all cooperate ; or , that I may use the elegant expression of Dante , it was such — à cui natura Non scaldò ferro mai , ne battè ancude , for which Nature never did heat the iron , nor beat the anvil . He made crooked lims become straight , and the lame to walk ; and habitual diseases and inveterate of 18 years continuance ( and once of 38 ) did disappear at his speaking , like darkness at the presence of the Sun. He cast out Devils , who by the majesty of his person were forced to confess and worship him , and yet by his humility and restraints were commanded silence , or to go whither he pleased ; and without his leave all the powers of Hell were as infirm and impotent as a withered member , and were not able to stir . He raised three dead persons to life ; he fed thousands of People with two small fishes and five little barly-cakes : and , as a consummation of all power and all Miracles , he foretold , and verified it , that himself would rise from the dead after three days sepulture . But when himself had told them , he did Miracles which no man else ever did , they were not able to reprove his saying with one single instance ; but the poor blind man found him out one instance to verify his assertion , It was yet never heard , that any man opened the eyes of one that was born blind . 5. Secondly , The scene of his Preaching and Miracles was Judaea , which was the Pale of the Church , and God's inclosed portion , of whom were the Oracles and the Fathers , and of whom , as concerning the Flesh , Christ was to come , and to whom he was promised . Now since these Miracles were for verification of his being the Christ , the promised MÉSSIAS , they were then to be esteemed a convincing argument , when all things else concurring , as the Predictions of the Prophets , the Synchronisms , and the capacity of his person , he brought Miracles to attest himself to be the person so declared and signified . God would not suffer his People to be abused by Miracles , nor from Heaven would speak so loud in testimony of any thing contrary to his own will and purposes . They to whom he gave the Oracles , and the Law , and the Predictions of the Messias , and declared before-hand , that at the coming of the Messias the blind should see , the lame should walk , and the deaf should hear , the lepers should be cleansed , and to the poor the Gospel should be preached , could not expect a greater conviction for acceptation of a person , than when that happened which God himself by his Prophets had consigned as his future testimony ; and if there could have been deception in this , it must needs have been inculpable in the deceived person , to whose errour a Divine Prophecy had been both nurse and parent . So that taking the Miracles Jesus did in that conjunction of circumstances , done to that People to whom all their Oracles were transmitted by miraculous verifications , Miracles so many , so great , so accidentally , and yet so regularly , to all comers and necessitous persons that prayed it , after such Predictions and clearest Prophecies , and these Prophecies owned by himself , and sent by way of symbol and mysterious answer to John the Baptist , to whom he described his Office by recounting his Miracles in the words of the Prediction ; there cannot be any fallibility or weakness pretended to this instrument of probation , applied in such circumstances to such a people , who , being dear to God , would be preserved from invincible deceptions , and being commanded by him to expect the Messias in such an equipage of power and demonstration of Miracles , were therefore not deceived , nor could they , because they were bound to accept it . 6. Thirdly , So that now we must not look upon these Miracles as an argument primarily intended to convince the Gentiles , but the Jews . It was a high probability to them also , and so it was designed also in a secondary intention : But it could not be an argument to them so certain , because it was destitute of two great supporters . For they neither believed the Prophets foretelling the Messias to be such , nor yet saw the Miracles done : So that they had no testimony of God before-hand , and were to rely upon humane testimony for the matter of fact ; which , because it was fallible , could not infer a necessary conclusion alone and of it self , but it put on degrees of perswasion , as the 〈◊〉 had degrees of certainty or universality ; that they also which see not , and yet have believed , might be blessed . And therefore Christ sent his Apostles to convert the Gentiles , and supplied in their case what in his own could not be applicable , or so concerning them . For he sent them to do Miracles in the sight of the Nations , that they might not doubt the matter of fact ; and prepared them also with a Prophecy , foretelling that they should do the same and greater Miracles than he did : they had greater prejudices to contest against , and a more unequal distance from belief and aptnesses to credit such things ; therefore it was necessary that the Apostles should do greater Miracles to remove the greater mountains of objection . And they did so ; and by doing it in pursuance and testimony of the ends of Christ and Christianity , verified the fame and celebrity of their Master's Miracles , and represented to all the world his power , and his veracity , and his Divinity . 7. Fourthly , For when the Holy Jesus appeared upon the stage of Palestine , all things were quiet and at rest from prodigy and wonder ; nay , John the Baptist , who by his excellent Sanctity and Austerities had got great reputation to his person and Doctrines , yet did no Miracle ; and no man else did any , save some few Exorcists among the Jews cured some Demoniacks and distracted People . So that in this silence a Prophet appearing with signs and wonders had nothing to lessen the arguments , no opposite of like power , or appearances of a contradictory design . And therefore it perswaded infinitely , and was certainly operative upon all persons , whose interest and love of the world did not destroy the piety of their wills , and put their understanding into fetters . And Nicodemus , a Doctor of the Law , being convinced , said , We know that thou art a Doctor sent from God ; for no man can do those 〈◊〉 which thou doest , unless God be with him . But when the Devil saw what great affections and confidences these Miracles of Christ had produced in all persons , he too late strives to lessen the argument by playing an after-game ; and weakly endeavours to abuse vicious persons ( whose love to their sensual pleasures was of power to make them take any thing for argument to retain them ) by such low , few , inconsiderable , uncertain and suspicious instances , that it grew to be the greatest confirmation and 〈◊〉 〈◊〉 in behalf of Religion , that either friend or foe upon his own industry could have represented . Such as were the making an Image speak , or fetching fire from the clouds ; and that the images of Diana Cyndias and Vesta among the Jasiaeans would admit no rain to wet them , or cloud to darken them ; and that the bodies of them who entred into the Temple of Jupiter in Arcadia would cast no shadow : which things Polybius himself , one of their own Superstition , laughs at as impostures , and says they were no way to be excused , unless the pious purpose of the inventors did take off from the malice of the lie . But the Miracles of Jesus were confessed , and wondred at by Josephus , were published to all the world by his own Disciples , who never were accused , much less convicted , of forgery , and they were acknowledged by (a) Celsus and (b) Julian , the greatest enemies of Christ. 8. But farther yet , themselves gave it out that one Caius was cured of his blindness by AEsculapius , and so was 〈◊〉 Aper ; and at Alexandria Vespasian cured a man of the Gout by treading upon his Toes , and a blind man with spittle . And when Adrian the Emperour was sick of a Fever , and would have killed himself , it is said , two blind persons were cured by touching him , whereof one of them told him that he also should recover . But although Vespasian by the help of Apollonius Tyaneus , who was his familiar , who also had the Devil to be his , might do any thing within the power of nature , or by permission might do much more ; yet besides that this was of an uncertain and less credible report , if it had been true , it was also infinitely short of what Christ did , and was a weak , silly imitation , and usurping of the argument which had already prevailed upon the perswasions of men beyond all possibility of confutation . And for that of Adrian , to have reported it is enough to make it ridiculous ; and it had been a strange power to have cured two blind persons , and yet be so unable to help himself , as to attempt to kill himself by reason of anguish , impatience and despair . 9. Fifthly , When the Jews and Pharisees believed not Christ for his Miracles , and yet perpetually called for a Sign , he refused to give them a Sign which might be less than their prejudice , or the perswasions of their interest ; but gave them one which alone is greater than all the Miracles which ever were done , or said to be done , by any Antichrist or the enemies of the Religion , put all together ; a Miracle which could have no suspicion of imposture , a Miracle without instance or precedent or imitation : and that is , Jesus's lying in the grave three days and three nights , and then rising again , and appearing to many , and conversing for forty days together , giving probation of his Rising , of the verity of his Body , making a glorious promise , which at Pentecost was verified , & speaking such things which became Precepts & parts of the Law for ever after . 10. Sixthly , I add two things more to this consideration . First , that the Apostles did such Miracles , which were infinitely greater than the pretensions of any adversary , and inimitable by all the powers of man or darkness . They raised the dead , they cured all diseases by their very shadow passing by , and by the touch of garments ; they converted Nations , they foretold future events , they themselves spake with Tongues , and they gave the Holy Ghost by imposition of hands , which inabled others to speak Languages which immediately before they understood not , and to cure diseases , and to eject Devils . Now supposing Miracles to be done by Gentile Philosophers and Magicians after ; yet when they fall short of these in power , and yet teach a contrary Doctrine , it 〈◊〉 a demonstration that it is a lesser power , and therefore the Doctrine not of Divine authority and sanction . And it is remarkable , that among all the Gentiles none ever reasonably pretended to a power of casting out Devils . For the Devils could not get so much by it , as things then stood : And besides , in whose name should they do it who worshipped none but Devils and false gods ? which is too violent presumption , that the Devil was the Architect in all such buildings . And when the seven sons of Sceva , who was a Jew , ( amongst whom it was sometimes granted to cure Demoniacks ) offered to exorcize a possessed person , the Devil would by no means endure it , but beat them for their pains . And yet , because it might have been for his purpose to have enervated the reputation of S. Paul , and by a voluntary cession equalled S. Paul's enemies to him , either the Devil could not go out but at the command of a Christian ; or else to have gone out would have been a disservice and ruine to his kingdom : either of which declares , that the power of casting out Devils is a testimony of God , and a probation of the Divinity of a Doctrine , and a proper argument of Christianity . 11. Seventhly , But , besides this , I consider , that the Holy Jesus , having first possessed upon just title all the reasonableness of humane understanding by his demonstration of a miraculous power , in his infinite wisdome knew that the Devil would attempt to gain a party by the same instrument , and therefore so ordered it , that the Miracles which should be done , or pretended to , by the Devil , or any of the enemies of the Cross of Chris̄t , should be a confirmation of Christianity , not do it disservice ; for he foretold that Antichrist and other enemies should come in prodigies , and lying wonders and signs . Concerning which , although it may be disputed whether they were truly Miracles , or mere deceptions and magical pretences ; yet because they were such which the People could not discern from Miracles really such , therefore it is all one , and in this consideration are to be supposed such : but certainly he that could foretell such a future contingency , or such a secret of Predestination , was able also to know from what principle it came ; and we have the same reason to believe that Antichrist shall do Miracles to evil purposes , as that he shall do any at all ; he that foretold us of the man , foretold us also of the imposture , and commanded us not to trust him . And it had been more likely for Antichrist to prevail upon Christians by doing no Miracles , than by doing any : For if he had done none , he might have escaped without discovery ; but by doing Miracles , as he verified the wisdom and prescience of Jesus , so he declared to all the Church that he was the enemy of their Lord , and therefore less likely to deceive : for which reason it is said , that he shall deceive , if it were possible , the very elect ; that is therefore not possible , because that by which he insinuates himself to others , is by the elect , the Church and chosen of God , understood to be his sign and mark of discovery , and a warning . And therefore as the Prophecies of Jesus were an infinite verification of his Miracles , so also this Prophecy of Christ concerning Antichrist disgraces the reputation and faith of the Miracles he shall act . The old Prophets foretold of the Messias , and of his Miracles of power and mercy , to prepare for his reception and entertainment : Christ alone , and his Apostles from him , foretold of Antichrist , and that he should come in all Miracles of deception and lying , that is , with true or false Miracles to perswade a lie : and this was to prejudice his being accepted , according to the Law of Moses . So that as all that spake of Christ bade us believe him for the Miracles ; so all that foretold of Antichrist bade us disbelieve him the rather for his : and the reason of both is the same , because the mighty and surer word of Prophecy ( as S. Peter calls it ) being the greatest testimony in the world of a Divine principle , gives authority , or reprobates , with the same power . They who are the predestinate of God , and they that are the praesciti , the foreknown and marked people , must needs stand or fall to the Divine sentence ; and such must this be acknowledged : for no enemy of the Cross , not the Devil himself , ever foretold such a contingency , or so rare , so personal , so voluntary , so unnatural an event , as this of the great Antichrist . 12. And thus the Holy Jesus , having shewed forth the treasures of his Father's Wisdom in Revelations and holy Precepts , and upon the stock of his Father's greatness having dispended and demonstrated great power in Miracles , and these being instanced in acts of Mercy , he mingled the glories of Heaven to transmit them to earth , to raise us up to the participations of Heaven : he was pleased , by healing the bodies of infirm persons , to invite their spirits to his Discipline , and by his power to convey healing , and by that mercy to lead us into the treasures of revelation ; that both Bodies and Souls , our Wills and Understandings , by Divine instruments might be brought to Divine perfections in the participations of a Divine nature . It was a miraculous mercy that God should look upon us in our bloud , and a miraculous condescension that his Son should take our nature ; and even this favour we could not believe without many Miracles : and so contrary was our condition to all possibilities of happiness , that if Salvation had not marched to us all the way in Miracle , we had perished in the ruines of a sad eternity . And now it would be but reasonable , that , since God for our sakes hath rescinded so many laws of natural establishment , we also for his , and for our own , would be content to do violence to those natural inclinations , which are also criminal when they derive into action . Every man living in the state of Grace is a perpetual Miracle , and his Passions are made reasonable , as his Reason is turned to Faith , and his Soul to Spirit , and his Body to a Temple , and Earth to Heaven ; and less than this will not dispose us to such glories , which being the portion of Saints and Angels , and the nearest communications with God , are infinitely above what we see , or hear , or understand . The PRAYER . O Eternal Jesu , who didst receive great power , that by it thou mightest convey thy Father's mercies to us impotent and wretched people ; give me grace to believe that heavenly Doctrine which thou didst ratifie with arguments from above , that I may fully assent to all those mysterious Truths which integrate that Doctrine and Discipline in which the obligations of my duty and the hopes of my felicity are deposited . And to all those glorious verifications of thy Goodness and thy Power add also this Miracle , that I , who am stained with Leprosie of sin , may be cleansed , and my eyes may be opened , that I may see the wondrous things of thy Law ; and raise thou me up from the death of sin to the life of righteousness , that I may for ever walk in the land of the living , abhorring the works of death and darkness : that as I am by thy miraculous mercy partaker of the first , so also I may be accounted worthy of the second Resurrection ; and as by Faith , Hope , Charity and Obedience I receive the fruit of thy Miracles in this life , so in the other I may partake of thy Glories , which is a mercy above all Miracles . Lord , if thou wilt , thou canst make me clean . Lord , I believe ; help mine unbelief : and grant that no 〈◊〉 or incapacity of mine may hinder the wonderful operations of thy Grace ; but let it be thy first Miracle to turn my water into wine , my barrenness into fruitfulness , my aversations from thee into unions and intimate adhesions to thy infinity , which is the fountain of mercy and power . Grant this for thy mercie 's sake , and for the honour of those glorious Attributes in which thou hast revealed thy self and thy Father's excellencies to the world , O Holy and Eternal Jesu . Amen . The End of the Second Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE HISTORY OF THE Life and Death OF THE HOLY JESUS : BEGINNING At the Second Year of his PREACHING , until his ASCENSION : WITH CONSIDERATIONS and DISCOURSES upon the several parts of the Story ; And PRAYERS fitted to the several MYSTERIES . THE THIRD PART . Seneca apud Lactant. lib. 6. c. 17. Hic est ille homo qui , sive toto corpore tormenta patienda sunt , sive flamma ore recipienda est , sive extendenda per patibulum manus ; non quaerit quid patiatur , sed quàm bene . LONDON , Printed by R. Norton , for R. Royston , 1675 TO The Right Honourable and Vertuous Lady , The LADY FRANCES Countess of CARBERY . MADAM , SInce the Divine Providence hath been pleased to bind up the great breaches of my little fortune by your Charity and Nobleness of a religious tenderness , I account it an excellent circumstance and handsomeness of condition , that I have the fortune of S. Athanasius , to have my Persecution relieved and comforted by an Honourable and Excellent Lady ; and I have nothing to return for this honour done to me , but to do as the poor Paralyticks and infirm people in the Gospel did when our Blessed Saviour cured them , they went and told it to all the Countrey , and made the Vicinage full of the report , as themselves were of health and joy . And although I know the modesty of your person and Religion had rather do favours than own them , yet give me leave to draw aside the curtain and retirement of your Charity ; for I had rather your vertue should blush , than my unthankfulness make me ashamed . Madam , I intended by this Address not onely to return you spirituals for your temporal's , but to make your noble usages of me and mine to become , like your other Charities , productive of advantages to the standers by . For although the beams of the Sun reflected from a marble return not home to the body and fountain of light ; yet they that walk below feel the benefit of a doubled heat : so whatever reflexions or returns of your Favours I can make , although they fall short of what your Worth does most reasonably challenge , and can proceed but towards you with forward desires and distant approaches ; yet I am desirous to believe that those who walk between us may receive assistences from this entercourse , and the following Papers may be auxiliary to the enkindling of their Piety , as to the confirming and establishing yours . For although the great Prudence of your most Noble Lord , and the modesties of your own temperate and sweeter dispositions , become the great endearments of Vertue to you ; yet because it is necessary that you make Religion the business of your life , I thought it not an impertinent application , to express my thankfulness to your Honour by that which may best become my duty and my gratitude , because it may do you the greatest service . Madam , I must beg your pardon , that I have opened the sanctuary of your retired Vertues ; but I was obliged to publish the endearments and favours of your Noble Lord and your self towards me and my relatives : For as your hands are so clasp'd , that one Ring is the ligature of them both ; so I have found emanations from that conjuncture of hands with a consent so forward and apt , that nothing can satisfie for my obligations , but by being , in the greatest eminency of thankfulness and humility of person , MADAM , Your Honour 's most obliged and most humble Servant , JER . TAYLOR . TO The Right Honourable and Vertuous Lady , The LADY ALICE Countess of CARBERY . MADAM , BY the Divine Providence , which disposes all things wisely and charitably , you are in the affections of your Noblest Lord Successor to a very dear and most Excellent person , & designed to fill up those offices of Piety to her dear pledges , which the hast which God made to glorify and secure her would not permit her to finish . I have much ado to refrain from telling great stories of her Wisdom , Piety , Judgment , Sweetness , and Religion ; but that it would renew the wound , and make our sins bleed afresh at the memory of that dear Saint : and we hope that much of the storm of the Divine anger is over , because he hath repaired the breach by sending you to go on upon her account , and to give countenance and establishment to all those Graces which were warranted and derived from her example . Madam , the Nobleness of your Family , your Education and your excellent Principles , your fair dispositions & affable Comportment , have not only made all your servants confident of your Worthiness and great Vertues , but have disposed you so highly and necessarily towards an active and a zealous Religion , that we expect it should grow to the height of a great Example ; that you may draw others after you , as the eye follows the light in all the angles of its retirement , or open stages of its publication . In order to this I have chosen your Honour into a new relation , and have endeared you to this instrument of Piety ; that if you will please to do it countenance , and imploy it in your counsels and pious offices , it may minister to your appetites of Religion ; which as they are already fair and prosperous , so they may swell up to a vastness large enough to entertain all the secrets and pleasures of Religion : that so you may add , to the Blessings and Prosperities which already dwell in that Family where you are now fixed , new title to more , upon the stock of all those Promises which have secured and entailed Felicities upon such persons who have no vanities , but very many Vertues . Madam , I could not do you any service but by doing my self this honour , to adorn my Book with this fairest title and inscription of your Name . You may observe , but cannot blame , my ambition ; so long as it is instanced in a religious service , and means nothing but this , that I may signifie how much I honour that Person who is designed to bring new Blessings to that Family which is so Honourable in it self , and for so many reasons dear to me . Madam , upon that account , besides the stock of your own Worthiness , I am Your Honour 's most humble and obedient Servant , JER . TAYLOR . SECT . XIII . Of the Second Year of the Preaching of JESVS . The poole of Bethesda . IOH. 5. 8. 9. Iesus saith unto him Rise take up thy bed and walk and immediately the man was made whol and walked and on the same day was the Sabboath . place this to the third Sunday in Advent . Marie washing CHRISTS feet . IOH. 12. 7 Then said Iesus . let her alone : Against the day of my burying hath she kept this . 8 For the poore alwayes ye haue with you , but me ye haue not alwayes . Monday before Easter . 1. WHEN the First Year of Jesus , the year of Peace and undisturbed Preaching , was expired , there was a Feast of the Jews , and Jesus went up to Jerusalem . This Feast was the second Passeover he kept after he began to preach ; not the Feast of Pentecost or Tabernacles , both which were passed before Jesus came last from Judaea : whither when he was now come , he finds an impotent person lying at the pool of Bethesda , waiting till the Angel should move the waters , after which whosoever first stepped in was cured of his infirmity . The poor man had waited thirty eight years , and still was prevented by some other of the Hospital that needed a Physician . But Jesus seeing him , had pity on him , cured him , and bade him take up his bed and walk . This cure happened to be wrought upon the Sabbath , for which the Jews were so moved with indignation , that they thought to 〈◊〉 him : And their anger was enraged by his calling himself the Son of God , and making himself equal with God. 2. Upon occasion of this offence , which they snatched at before it was ministred , Jesus discourses upon his Mission , and derivation of his authority from the Father ; of the union between them , and the excellent communications of power , participation of dignity , delegation of judicature , reciprocations and reflexions of honour from the Father to the Son , and back again to the Father . He preaches of life and Salvation to them that believe in him ; prophesies of the resurrection of the dead by the efficacy of the voice of the Son of God ; speaks of the day of Judgment , the differing conditions after , of Salvation and Damnation respectively ; confirms his words and mission by the testimony of John the Baptist , of Moses and the other Scriptures , and of God himself . And still the scandal rises higher : for in the second Sabbath after the first , that is , in the first day of unleavened bread , which happened the next day after the weekly Sabbath , the Disciples of Jesus pull ripe 〈◊〉 of corn , rub them in their hands , and eat them to satisfie their hunger : For which he offered satisfaction to their scruples , convincing them , that works of necessity are to be permitted even to the breach of a positive temporary constitution , and that works of Mercy are the best serving of God upon any day whatsoever , or any part of the day that is vacant to other offices , and proper for a religious Festival . 3. But when neither Reason nor Religion would give them satisfaction , but that they went about to kill him , he withdrew himself from Jerusalem , and returned to Galilee ; whither the Scribes and Pharisees followed him , observing his actions , and whether or no he would prosecute that which they called profanation of their Sabbath , by doing acts of Mercy upon that day . He still did so . For entring into one of the Synagogues of Galilee upon the Sabbath , Jesus saw a man ( whom S. Hierom reports to have been a Mason ) coming to Tyre , and complaining that his hand was withered , and desiring help of him , that he might again be restored to the use of his hands , lest he should be compelled with misery and shame to beg his bread . Jesus restored his hand as whole as the other in the midst of all those spies and enemies . Upon which act , being confirmed in their malice , the Pharisees went forth , and joyned with the Herodians , ( a Sect of people who said Herod was the Messias , because by the decree of the Roman Senate , when the Sceptre departed from Judah , * he was declared King ) and both together took counsel how they might kill him . 4. Jesus therefore departed again to the sea-coast , and his companies encreased as his fame , for he was now followed by new multitudes from Galilee , from Judaea , from Jerusalem , from Idumaea , 〈◊〉 beyond Jordan , from about Tyre and Sidon ; who , hearing the report of his miraculous power to cure all diseases by the word of his mouth , or the touch of his hand , or the handling his garment , came with their ambulatory hospital of sick and their possessed ; and they pressed on him , but to touch him , and were all immediately cured . The Devils confessing publickly , that he was the Son of God , till they were upon all such occasions restrained , and compelled to silence . 5. But now Jesus having commanded a ship to be in readiness against any inconvenience or troublesome pressures of the multitude , went up into a mountain to pray , and continued in prayer all night , intending to make the first ordination of Apostles : which the next day he did , chusing out of the number of his Disciples these * twelve to be Apostles ; Simon Peter and Andrew , James and John , the sons of thunder , Philip and Bartholomew , Matthew and Thomas , James the son of Alphaeus and Simon the Zelot , Judas the brother of James and Judas 〈◊〉 . With these descending from the mountain to the plain , he repeated the same Sermon , or much of it , which he had before preached in the first beginning of his Prophesyings ; that he might publish his Gospel to these new Auditors , and also more particularly inform his Apostles in the Doctrine of the Kingdom : for now , because he saw Israel scattered like sheep having no Shepherd , he did purpose to send these twelve abroad to preach Repentance and the approximation of the Kingdom ; and therefore first instructed them in the mysterious parts of his holy Doctrine , and gave them also particular instructions together with their temporary commission for that journey . 6. For Jesus sent them out by two and two , giving them power over unclean spirits , and to heal all manner of sickness and diseases ; telling them they were the light , and the eyes , and the salt of the world , so intimating their duties of diligence , holiness , and incorruption ; giving them in charge to preach the Gospel , to dispense their power and Miracles freely , as they had received it , to anoint sick persons with oil , not to enter into any Samaritan Town , but to go rather to the lost sheep of the house of Israel , to provide no viaticum for their journeys , but to put themselves upon the Religion and Piety of their Proselytes : he arms them against persecutions , gives them leave to slye the storm from City to City , promises them the assistances of his Spirit , encourages them by his own example of long-sufferance , and by instances of Divine providence expressed even to creatures of smallest value , and by promise of great rewards , to the confident confession of his Name ; and furnishes them with some propositions , which are like so many bills of exchange , upon the trust of which they might take up necessaries ; promising great retributions not only to them who quit any thing of value for the sake of Jesus , but to them that offer a cup of water to a thirsty Disciple . ] And with these instructions they departed to preach in the Cities . 7. And Jesus returning to Capernaum received the address of a faithful Centurion of the Legion called the Iron Legion ( which usually quartered in Judaea ) in behalf of his servant , whom he loved , and who was grievously afflicted with the Palsie ; and healed him , as a reward and honour to his Faith. And from thence going to the City Naim , he raised to life the only son of a widow , whom the mourners followed in the street , bearing the corps sadly to his funeral . Upon the fame of these and divers other Miracles John the Baptist , who was still in prison , ( for he was not put to death till the latter end of this year ) sent two of his Disciples to him by divine providence , or else by John's designation , to minister occasion of his greater publication , enquiring if he was the Messias . To whom Jesus returned no answer , but a Demonstration taken from the nature of the thing , and the glory of the Miracles , saying , Return to John and tell him what ye see ; for the deaf hear , the blind see , the lame walk , the dead are raised , and the lepers are cleansed , and to the poor the Gospel is preached : which were the Characteristick notes of the Messias , according to the predictions of the holy Prophets . 6. When John's Disciples were gone with this answer , Jesus began to speak concerning John , of the austerity and holiness of his person , the greatness of his function , the Divinity of his commission , saying , that he was greater than a Prophet , a burning and shining light , the Elias that was to come , and the consummation or ending of the old Prophets : Adding withall , that the perverseness of that Age was most notorious in the entertainment of himself and the Baptist : for neither could the Baptist , who came neither eating nor drinking , ( that by his austerity and mortified deportment he might invade the judgment and affections of the people ) nor Jesus , who came both eating and drinking , ( that by a moderate and an affable life framed to the compliance and common use of men he might sweetly insinuate into the affections of the multitude ) obtain belief amongst them . They could object against every thing , but nothing could please them . But wisdom & righteousness had a theatre in its own family , and is justified of all her children . Then he proceeds to a more applied reprehension of Capernaum and Chorazin and Bethsaida , for being pertinacious in their sins and infidelity , in defiance and reproof of all the mighty works which had been wrought in them . But these things were not revealed to all dispositions ; the wife and the mighty of the world were not subjects prepared for the simplicity and softer impresses of the Gospel , and the down-right severity of its Sanctions . And therefore Jesus glorified God for the magnifying of his mercy , in that these things which were hid from the great ones were revealed to babes ; and concludes this Sermon with an invitation of all wearied and disconsolate persons , loaded with sin and misery , to come to him , promising ease to their burthens , and refreshment to their weariness , and to exchange their heavy pressures into an easie yoke , and a light burthen . 9. When Jesus had ended this Sermon , one of the Pharisees , named Simon , invited him to eat with him ; into whose house when he was entred , a certain woman that was a sinner , abiding there in the City , heard of it ; her name was Mary : she had been married to a noble personage , a native of the Town and Castle of Magdal , from whence she had her name of Magdalen , though she her self was born in Bethany ; a widow she was , and prompted by her wealth , liberty and youth to an intemperate life , and too free entertainments . She came to Jesus into the Pharisee's house : not ( as did the staring multitude ) to glut her eyes with the sight of a miraculous and glorious person ; nor ( as did the Centurion , or the 〈◊〉 , or the Ruler of the Synagogue ) for cure of her sickness , or in behalf of her friend , or child , or servant ; but ( the only example of so coming ) she came in remorse and regret for her sins , 〈◊〉 came to Jesus to lay her burthen at his feet , and to present him with a broken heart , and a weeping eye , and great affection , and a box of Nard Pistick , salutary and precious . For she came trembling , and fell down before him , weeping bitterly for her sins , pouring out a 〈◊〉 great enough to wash the feet of the Blessed Jesus , and wiping them with the hairs of her head ; after which she brake the box , and anointed his feet with ointment . Which expression was so great an ecstasie of love , sorrow and adoration , that to anoint the feet even of the greatest Monarch was long unknown , and in all the pomps and greatnesses of the Roman Prodigality it was not used till Otho taught it to Nero ; in whose instance it was by Pliny reckoned for a prodigy of unnecessary profusion , and in it self , without the circumstance of 〈◊〉 free a dispensation , it was a present for a Prince , and an Alabaster-box of Nard Pistick was sent as a present from 〈◊〉 to the King of Ethiopia . 10. When Simon observed this sinner so busie in the expresses of her Religion and 〈◊〉 to Jesus , he thought with himself that this was no Prophet , that did not know her to be a sinner , or no just person , that would suffer her to touch him . For although the Jews Religion did permit Harlots of their own Nation to live , and enjoy the priviledges of their Nation , save that their Oblations were refused : yet the Pharisees , who pretended to a greater degree of Sanctity than others , would not admit them to civil 〈◊〉 , or the benefits of ordinary society ; and thought Religion it self and the honour of a Prophet was concerned in the interests of the same superciliousness : and therefore Simon made an objection within himself . Which Jesus knowing , ( for he understood his thoughts as well as his words ) made her Apology and his own in a civil question expressed in a Parable of two Debtors , to whom a greater and a less debt respectively was forgiven ; both of them concluding , that they would love their merciful Creditor in proportion to his mercy and donative : and this was the case of Mary Magdalen , to whom because much was forgiven , she loved much , and expressed it in characters so large , that the Pharisee might read his own incivilities and inhospitable entertainment of the Master , when it stood confronted with the magnificency of Mary Magdalen's penance and charity . 11. When Jesus had dined , he was presented with the sad sight of a poor Demoniack possessed with a blind and a dumb Devil , in whose behalf his friends intreated Jesus , that he would cast the Devil out ; which he did immediately , and the blind man saw , and the dumb spake , so much to the amazement of the people , that they ran in so prodigious companies after him , and so scandalized the Pharisees , who thought that by means of this Prophet their reputation would be lessened and their Schools empty , that first a rumour was scattered up and down from an uncertain principle , but communicated with tumult and apparent noises , that Jesus was beside himself . Upon which rumour his friends and kindred came together to see , and to make provisions accordingly ; and the holy Virgin-mother came her self , but without any apprehensions of any such horrid accident . The words and things she had from the beginning laid up in her heart would furnish her with principles exclusive of all apparitions of such fancies ; but she came to see what that persecution was which , under that colour , it was likely the Pharisees might commence . 12. When the Mother of Jesus and his kindred came , they found him in a house , encircled with people , full of wonder and admiration : And there the holy Virgin-mother might hear part of her own Prophecy verified , that the generations of the earth should call her blessed ; for a woman worshipping Jesus cried out , Blessed is the womb that bare thee , and the paps that gave thee suck . To this Jesus replied , not denying her to be highly blessed who had received the honour of being the Mother of the Messias , but advancing the dignities of spiritual excellencies far above this greatest temporal honour in the world ; Yea rather blessed are they that hear the word of God , and do it . For in respect of the issues of spiritual perfections and their proportionable benedictions , all immunities and temporal honours are empty and hollow blessings ; and all relations of kindred disband and empty themselves into the greater chanels and flouds of Divinity . 13. For when Jesus being in the house , they told him his Mother and his Brethren staid for him without ; he told them , those relations were less than the ties of Duty and Religion : For those dear names of Mother and Brethren , which are hallowed by the laws of God and the endearments of Nature , are made far more sacred when a spiritual cognation does supervene , when the relations are subjected in persons religious and holy : but if they be abstract and separate , the conjunction of persons in spiritual bands , in the same Faith , and the same Hope , and the union of them in the same mystical Head , is an adunation nearer to identity than those distances between Parents and Children , which are only cemented by the actions of Nature as it is of distinct consideration from the spirit . For Jesus pointing to his Disciples said , Behold my Mother and my Brethren ; for whosoever doth the will of my Father which is in heaven , he is my Brother , and Sister , and Mother . 14. But the Pharisees upon the occasion of the Miracles renewed the old quarrel ; He casteth out Devils by Beelzebub . Which senseless and illiterate objection Christ having confuted , charged them highly upon the guilt of an unpardonable crime , telling them , that the so charging those actions of his done in the virtue of the Divine Spirit , is a sin against the Holy Ghost : and however they might be bold with the Son of Man , and prevarications against his words or injuries to his person might upon Repentance and Baptism find a pardon ; yet it was a matter of greater consideration to sin against the Holy Ghost ; that would find no pardon here , nor hereafter . But taking occasion upon this discourse , he by an ingenious and mysterious Parable gives the world great caution of recidivation and backsliding after Repentance . For if the Devil returns into a house once swept and garnished , he bringeth seven spirits more impure than himself ; and the last estate of that man is worse than the first . 15. After this , Jesus went from the house of the Pharisee , and , coming to the Sea of Tiberias or Genezareth , ( for it was called the Sea of Tiberias from a Town on the banks of the Lake ) taught the people upon the shore , himself sitting in the ship ; but he taught them by Parables , under which were hid mysterious senses , which shined through their veil like a bright Sun through an eye closed with a thin eye-lid ; it being light enough to shew their infidelity , but not to dispell those thick Egyptian darknesses which they had contracted by their habitual indispositions and pertinacious aversations . By the Parable of the Sower scattering his seed by the way side , and some on stony , some on thorny , some on good ground , he intimated the several capacities or indispositions of mens hearts , the carelesness of some , the frowardness and levity of others , the easiness and softness of a third , and how they are spoiled with worldliness and cares , and how many ways there are to miscarry , and that but one sort of men receive the word , and bring forth the fruits of a holy life . By the Parable of Tares permitted to grow amongst the Wheat , he intimated the toleration of dissenting Opinions not destructive of Piety or civil societies . By the three Parables of the Seed growing insensibly , of the grain of Mustard-seed swelling up to a tree , of a little Leven qualifying the whole lump , he signified the increment of the Gospel , and the blessings upon the Apostolical Sermons . 16. Which Parables when he had privately to his Apostles rendred into their proper senses , he added to them two Parables concerning the dignity of the Gospel , comparing it to Treasure hid in a field , and a Jewel of great price , for the purchace of which every good Merchant must quit all that he hath rather than miss it : telling them withall , that however purity and spiritual perfections were intended by the Gospel , yet it would not be acquired by every person ; but the publick Professors of Christianity should be a mixt multitude , like a net inclosing fishes good and bad . After which discourses he retired from the Sea side , and went to his own City of Nazareth ; where he preached so excellently upon certain words of the Prophet * 〈◊〉 , that all the people wondred at the wisdom which he expressed in his Divine discourses . But the men of Nazareth did not do honour to the Prophet , that was their Countryman , because they knew him in all the disadvantages of youth , and kindred , and trade , and poverty , still retaining in their minds the infirmities and humilities of his first years , and keeping the same apprehensions of him a man and a glorious Prophet , which they had to him a child in the shop of a Carpenter . But when Jesus in his Sermon had reproved their infidelity , at which he wondred , and therefore did but few Miracles there in respect of what he had done at Capernaum , and intimated the prelation of that City before 〈◊〉 , they thrust him out of the City , and led him to the brow of the hill on which the City was built , intending to throw him down headlong . But his work was not yet finished , therefore he passing through the midst of them went his way . 17. Jesus therefore departing from Nazareth went up and down to all the Towns and Castles of Galilce , attended by his Disciples , and certain women out of whom he had cast unclean spirits ; such as were Mary Magdalen , Johanna wife to Chuza Herod's Steward , Susanna , and some others , who did for him offices of provision , and ministred to him out of their own substance , and became parts of that holy Colledge which about this time began to be 〈◊〉 ; because now the Apostles were returned from their Preaching , full of joy that the Devils were made subject to the word of their mouth , and the Empire of their Prayers , and invocation of the holy Name of Jesus . But their Master gave them a lenitive to asswage the tumour and excrescency , intimating that such priviledges are not solid foundations of a holy joy ; but so far as they cooperate toward the great end of God's glory and their own Salvation , to which when they are consigned , and their names written in Heaven , in the book of Election and Registers of Predestination , then their joy is reasonable , holy , true , and perpetual . 18. But when Herod had heard these things of Jesus , presently his apprehensions were such as derived from his guilt , he thought it was John the Baptist who was risen from the dead , and that these mighty works were demonstrations of his power , increased by the superadditions of immortality and diviner influences made proportionable to the honour of a Martyr , and the state of separation . For a little before this time Herod had sent to the Castle of Macheruns , where John was prisoner , and caused him to be beheaded . His head Herodias buried in her own Palace , thinking to secure it against a re-union , lest it should again disturb her unlawful Lusts , and disquiet Herod's conscience . But the body the Disciples of John gathered up , and carried it with honour and sorrow , and buried it in Sebaste , in the confines of Samaria , making his grave between the bodies of 〈◊〉 and Abdias the Prophets . And about this time was the Passeover of the Jews . DISCOURSE XV. Of the Excellency , Ease , Reasonableness and Advantages of bearing Christ ' s Yoke , and living according to his Institution . Ecce agnus Dei gui to●lit peccata Mundi Iohn . 1. 29. Behold the lamb of God , which taketh away the sin of the World. The Christian's Work and Reward . Matth. 11. 29 , 30. Take my yoke upon you , & learn of me . For my yoke is easie & my burthen is light . Revel . 2 , 10. Be thou faithful unto death , and I will give thee a crown of life . 1 Cor. 9. 24 , 25. So run that ye may obtain . Every man that striueth for y e mastery is temperate in all things : now they do it to obtain a corrupible crown , but we an incorruptible . THE Holy Jesus came to break from off our necks two great yokes ; the one of Sin , by which we were fettered and imprisoned in the condition of slaves and miserable persons ; the other of Moses's Law , by which we were kept in pupillage and minority , and a state of Imperfection : and asserted us into the glorious liberty of the sons of God. The first was a Despotick Empire , and the Government of a Tyrant : the second was of a School-master , severe , absolute and imperious , but it was in order to a farther good , yet nothing pleasant in the sufferance and load . And now Christ having taken off these two , hath put on a third . He quits us of our Burthen , but not of our Duty ; and hath changed the former Tyranny and the less-perfect Discipline into the sweetness of paternal regiment , and the excellency of such an Institution whose every Precept carries part of its reward in hand , and assurances of after-glories . Moses's Law was like sharp and unpleasant Physick , certainly painful , but uncertainly healthful . For it was not then communicated to them by promise and universal revelations , that the end of their Obedience should be Life eternal : but they were full of hopes it might be so , as we are of health when we have a learned and wise Physician . But as yet the Reward was in a cloud , and the hopes in fetters and confinement . But the Law of Christ is like Christ's healing of diseases ; he does it easily , and he does it infallibly . The event is certainly consequent , and the manner of cure is by a touch of his hand , or a word of his mouth , or an approximation to the hem of his garment , without pain and vexatious instruments . My meaning is , that Christianity is by the assistance of Christ's spirit , which he promised us and gave us in the Gospel , made very easie to us : And yet a reward so great is promised , as were enough to make a lame man to walk , and a broken arm endure the burthen ; a reward great enough to make us willing to do violence to all our inclinations , passions , and desires . A hundred weight to a giant is a light burthen , because his strength is disproportionably great , and makes it as easie to him as an ounce is to a child . And yet if we had not the strength of giants , if the hundred weight were of Gold or Jewels , a weaker person would think it no trouble to bear that burthen , if it were the reward of his portage and the hire of his labours . The Spirit is given to us to enable us , and Heaven is promised to encourage us ; the first makes us able , and the second makes us willing : and when we have power and affections , we cannot complain of pressure . And this is the meaning of our Blessed Saviour's invitation ; Come to me , for my burthen is light , my 〈◊〉 is easie : which S. John also observed , For this is the love of God , that we keep his Commandments ; and his Commandments are not grievous . For whatsoever is born of God overcometh the world ; and this is the victory that overcometh , even our Faith : that is , our belief of God's promises , the promise of the Spirit for present aid , and of Heaven for the future reward , is strength enough to overcome all the world . 2. But besides that God hath made his yoke easie by exteriour supports more than ever was in any other Religion ; Christianity is of it self , according to humane estimate , a Religion more easie and desirable by our natural and reasonable appetites , than Sin in the midst of all its pleasures and imaginary felicities . Vertue hath more pleasure in it than Sin , and hath all satisfactions to every desire of man in order to humane and prudent ends ; which I shall represent in the consideration of these particulars . 〈◊〉 To live according to the Laws of Jesus is in some things most natural and proportionable to the desires and first intentions of Nature . 2. There is in it less trouble than in Sin. 3. It conduces infinitely to the content of our lives , and natural and political satisfactions . 4. It is a means to preserve our temporal lives long and healthy . 5. It is most reasonable ; and he only is prudent that does so , and he a fool that does not . And all this besides the considerations of a glorious and happy Eternity . 3. Concerning the First I consider , that we do very ill when , in stead of making our Natural infirmity an instrument of Humility , and of recourse to the grace of God , we pretend the sin of Adam to countenance our actual sins , natural infirmity to excuse our malice ; either laying Adam in fault for deriving the disability upon us , or God , for putting us into the necessity . But the 〈◊〉 that we feel in this are from the rebellion of the inferiour Appetite against Reason , or against any Religion that puts restraint upon our first desires , And therefore in carnal and sensual instances accidentally we 〈◊〉 the more natural averseness , because God's Laws have put our irascible and concupiscible faculties in fetters and restraints ; yet in matters of duty , which are of immaterial and spiritual concernment , all our natural reason is a perfect enemy and contradiction to , and a Law against , Vice. It is natural for us to love our Parents , and they who do not are unnatural ; they do violence to those dispositions which God gave us to the constitution of our Nature , and for the designs of Vertue : and all those tendernesses of affection , those bowels and relenting dispositions , which are the endearments of Parents and Children , are also the bands of duty . Every degree of love makes duty delectable : and therefore either by nature we are inclined to hate our Parents , which is against all reason and experience ; or else we are by nature enclined to do to them all that which is the effect of love to such Superiours and principles of being and dependency : and every prevarication from the rule , effects and expresses of love , is a contradiction to Nature , and a mortification ; to which we cannot be invited by any thing from within , but by something from without , that is violent and preternatural . There are also many other vertues even in the matter of sensual appetite which none can lose , but by altering in some degree the natural disposition . And I instance in the matter of Carnality and Uncleanness , to which possibly some natures may think themselves apt and disposed : but yet God hath put into our mouths a bridle to curb the licentiousness of our speedy appetite , putting into our very natures a principle as strong to restrain it as there is in us a disposition apt to invite us ; and this is also in persons who are most apt to the vice , women and young persons , to whom God hath given a modesty and shame of nature , that the entertainments of Lusts may become contradictions to our retreating and backward modesty , more than they are satisfactions to our too-forward appetites . It is as great a mortification and violence to nature to blush , as to lose a desire ; and we find it true , when persons are invited to confess their sins , or to ask forgiveness publickly , a secret smart is not so violent as a publick shame : and therefore to do an action which brings shame all along , and opens the Sanctuaries of nature , and makes all her retirements publick , and dismantles her inclosure , as Lust does , and the shame of carnality , hath in it more asperity and abuse to nature , than the short pleasure to which we are invited can repay . There are unnatural Lusts , Lusts which are such in their very condition and constitution , that a man must turn a woman , and a woman become a beast in acting them ; and all Lusts that are not unnatural in their own complexion , are unnatural by a consequent and accidental violence . And if Lust hath in it dissonancies to Nature , there are but few apologies 〈◊〉 to excuse our sins upon Nature's stock : and all that systeme of principles and reasonable inducements to Vertue , which we call the Law of Nature , is nothing else but that firm ligature and incorporation of Vertue to our natural principles and dispositions , which whoso prevaricates does more against Nature than he that restrains his appetite . And besides these particulars , there is not in our natural discourse any inclination directly and by intention of it self contrary to the love of God , because by God we understand that Fountain of Being which is infinitely perfect in it self , and of great good to us ; and whatsoever is so apprehended , it is as natural for us to love , as to love any thing in the world ; for we can love nothing but what we believe to be good in it self , or good to us . And beyond this , there are in Nature many principles and reasons to make an aptness to acknowledge and confess God ; and by the consent of Nations , which they also have learned from the dictates of their Nature , all men in some manner or other worship God. And therefore when this our Nature is determined in its own indefinite principle to the manner of worship , all acts against the Love , the Obedience and the Worship of God , are also against Nature , and offer it some rudeness and violence . And I shall observe this , and refer it to every man's reason and experience , that the great difficulties of Vertue commonly apprehended commence not so much upon the stook of Nature , as of * Education and evil Habits . Our Vertues are difficult , because we at first get ill Habits ; and these Habits must be unrooted before we do well : and that 's our trouble . But if by the strictness of Discipline and wholsome Education we begin at first in our duty and the practice of vertuous principles , we shall find Vertue made as natural to us , while it is customary and habitual , as we pretend infirmity to be and propensity to vicious practices . And this we are taught by that excellent Hebrew who said , Wisdom is easily seen of them that love her , and found of such as seek her : She preventeth them that desire her , in making her self first known unto them . Whoso seeketh her early shall have no great travel ; for he shall find her sitting at his doors . 4. Secondly , In the strict observances of the Law of Christianity there is less Trouble than in the habitual courses of sin . For if we consider the general design of Christianity , it propounds to us in this world nothing that is of difficult purchase , nothing beyond what God allots us by the ordinary and common Providence , such things which we are to receive without care and solicitous vexation : So that the Ends are not big , and the Way is easie ; and this walk'd over with much simplicity and sweetness , and those obtained without difficulty . He that propounds to himself to live low , pious , humble , and retired , his main imployment is nothing but sitting quiet , and undisturbed with variety of impertinent affairs : But he that loves the World and its acquisitions entertains a thousand businesses , and every business hath a world of employment , and every employment is multiplied and made intricate by circumstances , and every circumstance is to be disputed , and he that disputes ever hath two sides in enmity and opposition ; and by this time there is a genealogy , a long descent and cognation of troubles , branched into so many particulars , that it is troublesome to understand them , and much more to run through them . The ways of Vertue are very much upon the defensive , and the work one , uniform and little ; they are like war within a strong Castle , if they stand upon their guard , they seldom need to strike a stroak . But a Vice is like storming of a Fort , full of noise , trouble , labour , danger , and disease . How easie a thing is it to restore the pledge ? but if a man means to defeat him that trusted him , what a world of arts must he use to make pretences ? to delay first , then to excuse , then to object , then to intricate the business , next to quarrel , then to forswear it , and all the way to palliate his crime , and represent himself honest ? And if an oppressing and greedy person have a design to cozen a young Heir , or to get his neighbour's land , the cares of every day and the interruptions of every night's sleep are more than the purchase is worth ; since he might buy Vertue at half that watching , and the less painful care of a fewer number of days . A plain story is soonest told , and best confutes an intricate Lie. And when a person is examined in judgment , one false answer asks more wit for its support and maintenance than a History of truth . And such persons are put to so many shameful retreats , false colours , Fucus's and dawbings with untempered morter , to avoid contradiction or discovery , that the labour of a false story seems in the order of things to be designed the beginning of its punishment . And if we consider how great a part of our Religion consists in Prayer , and how easie a thing God requires of us when he commands us to pray for blessings , the duty of a Christian cannot seem very troublesome . 5. And indeed I can cardly instance in any Vice but there is visibly more pain in the order of acting and observing it , than in the acquist or promotion of Vertue . I have seen drunken persons in their seas of drink and talk dread every cup as a blow , and they have used devices and private arts to escape the punishment of a full draught ; and the poor wretch being condemned by the laws of Drinking to his measure , was forced and haled to execution , and he suffered it , and thought himself engaged to that person who with much kindness and importunity invited him to a Fever : but certainly there was more pain in it than in the strictness of holy and severe Temperance . And he that shall compare the troubles and dangers of an ambitious War with the gentleness and easiness of Peace , will soon perceive that every Tyrant and usurping Prince , that snatches at his neighbour's rights , hath two armies , one of men , and the other of cares . Peace sheds no bloud , but of the pruned vine ; and hath no business , but modest and quiet entertainments of the time , opportune for Piety , and circled with reward . But God often punishes Ambition and Pride with Lust ; and he sent a thorn in the flesh as a corrective to the elevations and grandezza of S. Paul , growing up from the multitude of his Revelations : and it is not likely the punishment should have less trouble than the crime , whose pleasures and obliquity this was designed to punish . And indeed every experience can verifie , that an Adulterer hath in him the impatience of desires , the burnings of lust , the fear of shame , the apprehensions of a jealous , abused , and an inraged Husband . He endures affronts , mistimings , tedious waitings , the dulness of delay , the regret of interruption , the confusion and amazements of discovery , the scorn of a reproached vice , the debasings of contempt upon it ; unless the man grows impudent , and then he is more miserable upon another stock . But David was so put to it to attempt , to obtain , to enjoy Bathsheba , and to prevent the shame of it , that the difficulty was greater than all his wit and power , and it drove him into base and unworthy arts , which discovered him the more , and multiplied his crime . But while he enjoyed the innocent pleasures of his lawful bed , he had no more trouble in it than there was in inclining his head upon his pillow . The ways of sin are crooked , desert , rocky and uneven : they are broad indeed , and there is variety of ruines , and allurements to entice fools , and a large theatre to act the bloudy tragedies of Souls upon ; but they are nothing smooth , or safe , or delicate . The ways of Vertue are streight , but not crooked ; narrow , but not unpleasant . There are two Vices for one Vertue ; and therefore the way to Hell must needs be of greater extent , latitude and dissemination : But because Vertue is but one way , therefore it is easie , regular , and apt to walk in without error or diversions . Narrow is the gate , and streight is the way . It is true , considering our evil customs and depraved natures , by which we have made it so to us . But God hath made it more passable by his grace and present aids ; and S. John Baptist receiving his Commission to preach Repentance , it was expressed in these words , Make plain the paths of the Lord. Indeed Repentance is a rough and a sharp vertue , and like a mattock and spade breaks away all the roughnesses of the passage , and hinderances of sin : but when we enter into the dispositions which Christ hath designed to us , the way is more plain and easie than the ways of Death and Hell. Labour it hath in it , just as all things that are excellent ; but no confusions , no distractions of thought , no amazements , no labyrinths , and intricacy of counsels : But it is like the labours of Agriculture , full of health and simplicity , plain and profitable , requiring diligence , but such in which crafts and painful stratagems are useless and impertinent . But Vice hath oftentimes so troublesome a retinue , and so many objections in the event of things , is so intangled in difficult and contradictory circumstances , hath in it parts so opposite to each other , and 〈◊〉 inconsistent with the present condition of the man , or some secret design of his , that those little pleasures which are its Fucus and pretence are less perceived and least enjoyed , while they begin in phantastick semblances , and rise up in smoak , vain and hurtful , and end in dissatisfaction . 6. But it is considerable , that God , and the Sinner , and the Devil , all joyn in increasing the difficulty and trouble of sin , upon contrary designs indeed , but all cooperate to the verification of this discourse . For God by his restraining grace , and the checks of a tender Conscience , and the bands of publick honesty , and the sense of honour and reputation , and the customs of Nations , and the severities of Laws , makes that in most men the choice of Vice is imperfect , dubious and troublesome , and the pleasures abated , and the apprehensions various and in differing degrees ; and men act their crimes while they are disputing against them , and the balance is cast by a few grains , and scruples vex and disquiet the possession ; and the difference is perceived to be so little , that inconsideration and inadvertency is the greatest means to determine many men to the entertainment of a sin . And this God does with a design to lessen our choice , and to disabuse our perswasions from arguments and weak pretences of Vice , and to invite us to the trials of Vertue , when we see its enemy giving us so ill conditions . And yet the Sinner himself makes the business of sin greater ; for its nature is so loathsome , and its pleasure so little , and its promises so unperformed , that when it lies open , easie and apt to be discerned , there is no argument in it ready to invite us ; and men hate a vice which is every day offered and prostitute , and when they seek for pleasure , unless difficulty presents it , as there is nothing in it really to perswade a choice , so there is nothing strong or witty enough to abuse a man. And to this purpose ( amongst some others , which are malicious and crafty ) the Devil gives assistance , knowing that men despise what is cheap and common , and suspect a latent excellency to be in difficult and forbidden objects : and therefore the Devil sometimes crosses an opportunity of sin , knowing that the desire is the iniquity , and does his work sufficiently ; and yet the crossing the desire by impeding the act heightens the appetite , and makes it more violent and impatient . But by all these means sin is made more troublesome than the pleasures of the temptation can account for : and it will be a strange imprudence to leave Vertue upon pretence of its difficulty , when for that very reason we the rather entertain the instances of sin , despising a cheap sin and a costly Vertue ; chusing to walk through the brambles of a Desart , rather than to climb the fruit-trees of Paradise . 7. Thirdly , Vertue conduces infinitely to the Content of our lives , to secular felicities , and political satisfactions ; and Vice does the quite contrary . For the blessings of this life are these that make it happy , Peace and quietness , Content and satisfaction of desires , Riches , Love of friends and neighbours , Honour and reputation abroad , a Healthful body , and a long Life . This last is a distinct consideration , but the other are proper to this title . For the first it is certain , Peace was so designed by the Holy Jesus , that he framed all his Laws in compliance to that design . He that returns good for evil , a soft answer to the asperity of his enemy , kindness to injuries , lessons the contention always , and sometimes gets a friend , and when he does not , he shames his enemy . Every little accident in a family to peevish and angry persons is the matter of a quarrel , and every quarrel discomposes the peace of the house , and sets it on fire , and no man can tell how far that may burn , it may be to a dissolution of the whole fabrick . But whosoever obeys the Laws of Jesus , bears with the infirmities of his relatives and society , seeks with sweetness to remedy what is ill , and to prevent what it may produce , and throws water upon a spark , and lives sweetly with his wife , affectionately with his children , providently and discreetly with his servants ; and they all love the Major-domo , and look upon him as their Parent , their Guardian , their Friend , their Patron , their Proveditore . But look upon a person angry , peaceless and disturbed , when he enters upon his threshold , it gives an alarm to his house , and puts them to flight , or upon their defence ; and the Wife reckons the joy of her day is done , when he returns ; and the Children enquire into their Father's age , and think his life tedious ; and the Servants curse privately , and do their service as slaves do , only when they dare not do otherwise ; and they serve him as they serve a Lion , they obey his strength , and fear his cruelty , and despise his manners , and hate his person . No man enjoys content in his family but he that is peaceful and charitable , just and loving , forbearing and forgiving , careful and provident . He that is not so , his house may be his Castle , but it is manned by enemies ; his house is built , not upon the sand , but upon the waves , and upon a tempest : the foundation is uncertain , but his ruine is not so . 8. And if we extend the relations of the man beyond his own walls , he that does his duty to his Neighbour , that is , all offices of kindness , gentleness and humanity , nothing of injury and affront , is certain never to meet with a wrong so great as is the inconvenience of a Law-suit , or the contention of neighbours , and all the consequent dangers and inconvenience . Kindness will create and invite kindness ; an injury provokes an injury . And since the love of Neighbours is one of those beauties which Solomon did admire , and that this beauty is within the combination of precious things which adorn and reward a peaceable , charitable disposition ; he that is in love with spiritual excellencies , with intellectual rectitudes , with peace and with blessings of society , knows they grow amongst rose bushes of Vertue and holy obedience to the Laws of Jesus . And for a good man some will even dare to die , and a sweet and charitable disposition is received with fondness , and all the endearments of the Neighbourhood . He that observes how many families are ruined by contention , and how many spirits are broken by the care , and contumely , and fear , and spite , which are entertained as advocates to promote a Suit of Law , will soon confess that a great loss , and peaceable quitting of a considerable interest , is a purchace and a gain , in respect of a long Suit and a vexatious quarrel . And still if the proportion rises higher , the reason swells , and grows more necessary and determinate . For if we would live according to the Discipline of Christian Religion , one of the great plagues which vex the world would be no more . That there should be no wars , was one of the designs of Christianity ; and the living according to that Institution which is able to prevent all wars , and to establish an universal and eternal peace , when it is obeyed , is the using an infallible instrument toward that part of our political happiness which consists in Peace . This world would be an image of Heaven , if all men were charitable , peaceable , just , and loving . To this excellency all those precepts of Christ which consist in forbearance and forgiveness do cooperate . 9. But the next instance of the reward of holy Obedience and conformity to Christ's Laws is it self a Duty , and needs no more but a mere repetition of it . We must be content in every state ; and because Christianity teaches us this lesson , it teaches us to be happy : for nothing from without can make us 〈◊〉 , unless we joyn our own consents to it , and apprehend it such , and entertain it in our sad and melancholick retirements . A Prison is but a retirement , and opportunity of serious thoughts , to a person whose spirit is confined , and apt to sit still , and desires no enlargement beyond the cancels of the body , till the state of Separation calls it forth into a fair liberty . But every retirement is a prison to a loose and wandring fancy , for whose wildness no 〈◊〉 are restraint , no band of duty is consinement , who , when he hath broken the first hedge of duty , can never after endure any enclosure so much as in a Symbol . But this Precept is so necessary , that it is not more a duty than a rule of prudence , and in many accidents of our lives it is the only cure of sadness : for it is certain that no providence less than divine can prevent evil and cross accidents ; but that is an excellent remedy to the evil that receives the accident within its power , and takes out the sting , paring the nails , and drawing the teeth of the wild beast , that it may be tame , or harmless and medicinal . For all Content consists in the proportion of the object to the appetite : and because external accidents are not in our power , and it were nothing excellent that things happened to us according to our first desires ; God hath by his grace put it into our own power to make the happiness , by making our desires descend to the event , and comply with the chance , and combine with all the issues of Divine Providence . And then we are noble persons , when we borrow not our content from things below us , but make our satisfactions from * within . And it may be considered , that every little care may disquiet us , and may increase it self by reflexion upon its own acts , and every discontent may discompose our spirits , and put an edge , and make afflictions poynant , but cannot take off one from us , but makes every one to be two . But Content removes not the accident , but complies with it , it takes away the sharpness and displeasure of it , and by stooping down makes the lowest equal , proportionable , and commensurate . Impatience makes an Ague to be a Fever , and every Fever to be a Calenture , and that Calenture may expire in Madness : But a quiet spirit is a great disposition to health , and for the present does alleviate the sickness . And this also is notorious in the instance of Covetousness . The love of money is the root of all evil , which while some have coveted after , they have pierced themselves with many sorrows . Vice makes poor , and does ill endure it . 10. For he that in the School of Christ hath learned to determine his desires when his needs are served , and to judge of his needs by the proportions of nature , hath nothing wanting towards Riches . Vertue makes Poverty become rich , and no Riches can satisfie a covetous mind , or rescue him from the affliction of the worst kind of Poverty . He only wants that is not satisfied . And there is great infelicity in a Family where Poverty dwells with discontent : There the Husband and Wife quarrel for want of a full table and a rich wardrobe ; and their love , that was built upon false arches , sinks when such temporary supporters are removed ; they are like two Milstones , which set the Mill on fire when they want corn : and then their combinations and society were unions of Lust , or not supported with religious love . But we may easily suppose S. Joseph and the Holy Virgin-Mother in Egypt poor as hunger , forsaken as banishment , disconsolate as strangers ; and yet their present lot gave them no afflicton , because the Angel fed them with a necessary hospitality , and their desires were no larger than their tables , and their eyes look'd only upwards , and they were careless of the future , and careful of their duty , and so made their life pleasant by the measures and discourses of Divine Philosophy . When Elisha stretched himself upon the body of the child , and laid hands to hands , and applied mouth to mouth , and so shrunk himself into the posture of commensuration with the child , he brought life into the dead trunk : and so may we , by applying our spirits to the proportions of a narrow fortune , bring life and vivacity into our dead and lost condition , and make it live till it grows bigger , or else returns to health and salutary uses . 11. And besides this Philosophical extraction of gold from stones , and Riches from the dungeon of Poverty , a holy life does most probably procure such a proportion of Riches which can be useful to us , or consistent with our felicity . For besides that the Holy Jesus hath promised all things which our heavenly Father knows we need , ( provided we do our duty ) and that we find great securities and rest from care when we have once cast our cares upon God , and placed our hopes in his bosome ; besides all this , the temperance , sobriety , and prudence of a Christian is a great income , and by not despising it , a small revenue combines its parts till it grows to a heap big enough for the emissions of Charity , and all the offices of Justice , and the supplies of all necessities : whilest Vice is unwary , prodigal and indiscreet , throwing away great revenues as tributes to intem perance and vanity , and suffering dissolution and forfeiture of estates as a punishment and curse . Some sins are direct improvidence and ill husbandry . I reckon in this number Intemperance , Lust , Litigiousness , Ambition , Bribery , Prodigality , * Caming , Pride , Sacrilege , which is the greatest spender of them all , and makes a fair estate evaporate like Camphire , turning it into nothing , no man knows which way . But what the 〈◊〉 gave as an estimate of a rich man , saying , He that can maintain an Army is rich , was but a short account ; for he that can maintain an Army may be beggered by one Vice , and it is a vast revenue that will pay the debt-books of Intemperance or Lust. 12. To these if we add that Vertue is * honourable , and a great advantage to a fair reputation , that it is * praised by them that love it not , that it is honoured by the followers and family of Vice , that it forces glory out of shame , honor from contempt , that it reconciles men to the fountain of Honour , the Almighty God , who will honour them that honour him ; there are but a few more excellencies in the world to make up the Rosary of temporal Felicity . And it is so certain that Religion serves even our temporal ends , that no great end of State can well be served without it ; not Ambition , not desires of Wealth , not any great design , but Religion must be made its usher or support . If a new Opinion be commenced , and the Author would make a Sect , and draw Disciples after him , at least he must be thought to be Religious ; which is a demonstration how great an instrument of reputation Piety and Religion is : and if the pretence will do us good offices amongst men , the reality will do the same , besides the advantages which we shall receive from the Divine Benediction . The power of godliness will certainly do more than the form alone . And it is most notorious in the affairs of the Clergy , whose lot it hath been to fall from great riches to poverty , when their wealth made them less curious of their duty ; but when Humility and Chastity and exemplary Sanctity have been the enamel of their holy Order , the people , like the Galatians , would pull out their own eyes to do them benefit . And indeed God hath singularly blessed such instruments to the being the only remedies to repair the breaches made by Sacrilege and Irreligion . But certain it is , no man was ever honoured for that which was esteemed vicious . Vice hath got mony , and a curse many times , and Vice hath adhered to the instruments and purchaces of Honour : But among all Nations whatsoever those called Honourable put on the face and pretence of Vertue . But I chuse to instance in the proper cognisance of a Christian , Humility , which seems contradictory to the purposes and reception of Honour ; and yet in the world nothing is a more certain means to purchase it . Do not all the world hate a proud man ? And therefore what is contrary to Humility is also contradictory to Honour and Reputation . And when the Apostle had given command , that in giving honour we should one go before another , he laid the foundation of praises , and Panegyricks , and Triumphs . And as Humility is secure against affronts and tempests of despight , because it is below them : so when by imployment or any other issue of Divine Providence it is drawn from its 〈◊〉 and secrecy , it shines clear and bright as the purest and most polished metals . Humility is like a Tree , whose Root , when it sets deepest in the earth , rises higher , and spreads fairer , and stands surer , and lasts longer ; every step of its descent is like a rib of iron combining its parts in unions indissoluble , and placing it in the chambers of security . No wise man ever lost any thing by cession ; but he receives the hostility of violent 〈◊〉 into his embraces , like a stone into a lap of wooll , it rests and sits down soft and innocently ; but a stone falling upon a stone makes a collision , and extracts fire , and finds no rest : and just so are two proud persons , despised by each other , contemned by all , living in perpetual dissonancies , always fighting against asfronts , 〈◊〉 of every person , disturbed by every accident , a perpetual storm within , and daily hissings from without . 13. Fourthly , Holiness and Obedience is an excellent preservative of Life , and makes it long and healthful . In order to which discourse , because it is new , material , and argumentative , apt to perswade men who prefer life before all their other interests , I consider many things . First , In the Old Testament a long and a prosperous life were the great promises of the Covenant , their hopes were built upon it , and that was made the support of all their duty . If thou wilt diligently hearken unto the voice of the LORD thy God , I will put none of the diseases upon thee which I brought upon the Egyptians ; for I am the LORD that healeth thee . And more particularly yet , that we may not think Piety to be security only against the plagues of Egypt , God makes his promise more indefinite and unconfined ; Ye shall serve the LORD your God , and I will take sickness away from the midst of thee , and will fulfill the number of thy days ; that is , the period of nature shall be the period of thy person thou shalt live long , and die in a seasonable and ripe age . And this promise was so verified by a long experience , that by David's time it grew up to a rule , What man is he that desireth life , and loveth many days , that he may see good ? Keep thy tongue from evil , and thy lips that they speak no guile . And the same argument was pressed by Solomon , who was an excellent Philosopher , and well skilled in the natural and accidental means of preservation of our lives . Fear the LORD , and depart from evil ; and it shall be health to thy navel , and marrow to thy bones . Length of days is in the right hand of wisdome : For she is a tree of life to them that lay hold upon her . Meaning , that the Tree of Life and immortality which God had planted in Paradise , and which if Man had stood he should have tasted , and have lived for ever , the fruit of that Tree is offered upon the same conditions ; if we will keep the Commandments of God , our Obedience , like the Tree of life , shall consign us to Immortality hereafter by a long and a healthful life here . And therefore although in Moses's time the days of Man had been shortned , till they came to threescore years and ten , or fourscore years , and then their strength is but labour and sorrow ; ( for Moses was Author of that Psalm ; ) yet to shew the great privilege of those persons whose Piety was great , Moses himself attained to one hundred and twenty years , which was almost double to the ordinary and determined period . But Enoch and Elias never died , and became great examples to us , that a spotless and holy life might possibly have been immortal . 14. I shall add no more examples , but one great conjugation of precedent observed by the Jewish Writers , who tell us that in the second Temple there were 300 high Priests , ( I suppose they set down a certain number for an uncertain , and by 300 they mean very many ) and yet that Temple lasted but 420 years ; the reason of this so rapid and violent abscission of their Priests being their great and scandalous impieties : and yet in the first Temple , whose abode was within ten years as long as the second , there was a succession but of 18 high Priests ; for they being generally very pious , and the preservers of their Rites and Religion against the Schism of 〈◊〉 , and the Defection of 〈◊〉 , and the Idolatry and Irreligion of many of the Kings of Judah , God took delight to reward it with a long and honourable old age . And 〈◊〉 knew well enough what he said , when in his 〈◊〉 and prophetick rapture he made his prayer to God , Let my Soul die the death of the righteous . It was not a Prayer that his Soul might be saved , or that he might repent at last ; for Repentance and Immortality were revelations of a later date : but he in his prophetick 〈◊〉 seeing what God had purposed to the Moabites , and what blessings he had reserved for Israel , prays that he might not die , as the Moabites were like to die , with an untimely death , by the sword of their enemies , dispossessed of their Countrey , spoiled of their goods , in the period and last hour of their Nation : but let my soul die the death of the just , the death designed for the faithful Israelites ; such a death which God promised to Abraham , that he should return to his Fathers in peace , and in a good old age . For the death of the righteous is like the descending of ripe and wholsome fruits from a pleasant and florid Tree ; our senses intire , our lims unbroken , without horrid tortures , after provision made for our children , with a blessing entailed upon posterity , in the presence of our Friends , our dearest relative closing up our eyes and binding our feet , leaving a good name behind us . O let my soul die such a death ; for this , in whole or in part , according as God sees it good , is the manner that the righteous die . And this was Balaam's prayer . And this was the state and condition in the Old Testament . 15. In the Gospel the case is nothing altered . For besides that those austerities , rigours and mortifications which are in the Gospel advised or commanded respectively , are more salutary or of less corporal inconvenience than a vicious life of Intemperance , or Lust , or Carefulness , or tyrant Covetousness ; there is no accident or change to the sufferance of which the Gospel hath engaged us , but in the very thing our life is carefully provided for , either in kind , or by a gainful exchange : He that loseth his life for my sake shall find it , and he that will save his life shall lose it . And although God , who promised long life to them that obey , did not promise that himself would never call for our life , borrowing it of us , and repaying it in a glorious and advantagious exchange ; yet this very promise of giving us a better life in exchange for this , when we exposed it in Martyrdome , does confirm our title to this , this being the instrument of permutation with the other : for God obliging himself to give us another in exchange for this , when in cases extraordinary he calls for this , says plainly , that this is our present right by grace , and the title of the Divine Promises . But the Promises are clear . For S. Paul calls children to the observation of the fifth Commandment by the same argument which God used in the first promulgation of it . Honour thy Father and thy Mother , ( which is the first Commandment with Promise ) That it may be well with thee , and that thou mayst live long upon the earth . For although the Gospel be built upon better Promises than the Law , yet it hath the same too , not as its foundation , but as appendences and adjuncts of grace , and supplies of need . Godliness hath the promise of this life , as well as of the life that is to come . That is plain . And although Christ revealed his Father's mercies to us in new expresses and great abundance ; yet he took nothing from the world which ever did in any sense invite Piety , or indear Obedience , or cooperate towards Felicity . And 〈◊〉 the Promises which were made of old are also presupposed in the new , and mentioned by intimation and implication within the greater . When our Blessed Saviour in seven of the Eight Beatitudes had instanced in new Promises and Rewards , as Heaven , Seeing of God , Life eternal ; in one of them , to which Heaven is as certainly consequent as to any of the rest , he did chuse to instance in a temporal blessing , and in the very words of the Old Testament ; to shew , that that part of the old Covenant which concerns Morality , and the rewards of Obedience , remains firm and included within the conditions of the Gospel . 16. To this purpose is that saying of our Blessed Saviour ; Man liveth not by bread alone , but by every word that proceedeth out of the mouth of God : meaning , that besides natural means ordained for the preservation of our lives , there are means supernatural and divine . God's Blessing does as much as bread : nay , it is Every word proceeding out of the 〈◊〉 of God ; that is , every Precept and Commandment of God is so for our good , that it is intended as food and Physick to us , a means to make us live long . And therefore God hath done in this as in other graces and issues Evangelical , which he purposed to continue in his Church for ever : He first gave it in miraculous and extraordinary manner , and then gave it by way of perpetual ministery . The Holy Ghost appeared at first like a prodigy , and with Miracle ; he descended in visible representments , expressing himself in revelations and powers extraordinary : but it being a Promise intended to descend upon all Ages of the Church , there was appointed a perpetual ministery for its conveyance ; and still , though without a sign or miraculous representment , it is ministred in Confirmation by imposition of the Bishop's hands . And thus also health and long life , which by way of ordinary benediction is consequent to Piety , Faith and Obedience Evangelical , was at first given in a miraculous manner ; that so the ordinary effects , being at first confirmed by miraculous and extraordinary instances and manners of operation , might for ever after be confidently expected without any dubitation , since it was in the same manner consigned by which all the whole Religion was , by a voice from Heaven , and a verification of Miracles , and extraordinary supernatural effects . That the gift of healing , and preservation and restitution of life , was at first miraculous , needs no particular probation . All the story of the Gospel is one entire argument to prove it : and amongst the fruits of the Spirit S. Paul reckons gifts of healing , and government , and helps , or exteriour assistences and advantages ; to represent that it was intended the life of Christian people should be happy and healthful for ever . Now that this grace also descended afterwards in an ordinary ministery is recorded by S. James : Is any man sick amongst you ? let him call for the Elders of the Church , and let them pray over him , anointing him with oyl in the name of the Lord ; that was then the ceremony , and the blessing and effect is still ; for the prayer of faith shall save the sick , and the Lord shall raise him up . For it is observable , that the blessing of healing and recovery is not appendent to the Anealing , but to the Prayer , of the Church ; to manifest , that the ceremony went with the first miraculous and extraordinary manner ; yet that there was an ordinary ministery appointed for the daily conveyance of the blessing : the faithful prayers & offices of holy Priests shall obtain life and health to such persons who are receptive of it , and in spiritual and apt dispositions . And when we see , by a continual flux of extraordinary benediction , that even some Christian Princes are instruments of the Spirit not only in the government , but in the gifts of healing too , as a reward for their promoting the just interests of Christianity ; we may acknowledge our selves convinced , that a holy life in the faith and obedience of Jesus Christ may be of great advantage for our health and life , by that instance to entertain our present desires , and to establish our hopes of life eternal . 17. For I consider that the fear of God is therefore the best antidote in the World against sickness and death , because it is the direct enemy to sin , which brought in sickness and death ; and besides this , that God by spiritual means should produce alterations natural , is not hard to be understood by a Christian Philosopher , take him in either of the two capacities . 2. For there is a rule of proportion , and analogy of effects , that if sin destroys not only the Soul but the Body also , then may Piety preserve both , and that much rather : for if sin , that is , the effects and consequents of sin , hath abounded , then shall grace superabound ; that is , Christ hath done us more benefit than the Fall of Adam hath done us injury ; and therefore the effects of sin are not greater upon the body , than either are to be restored or prevented by a pious life . 3. There is so near a conjunction between Soul and Body , that it is no wonder if God , meaning to glorifie both by the means of a spiritual life , suffers spirit and matter to communicate in effects and mutual impresses . Thus the waters of Baptism purifie the Soul ; and the Holy Eucharist , not the symbolical , but the mysterious and spiritual part of it , makes the Body also partaker of the death 〈◊〉 Christ and a holy union . The flames of Hell , whatsoever they are , torment accursed Souls ; and the stings of Conscience vex and disquiet the Body . 4. And if we consider that in the glories of Heaven , when we shall live a life purely spiritual , our Bodies also are so clarified and made spiritual that they also become immortal ; that state of Glory being nothing else but a perfection of the state of Grace , it is not unimaginable but that the Soul may have some proportion of the same operation upon the Body as to conduce to its prolongation , as to an antepast of immortality . 5. For since the Body hath all its life from its conjunction with the Soul , why not also the perfection of life according to its present capacity , that is , health and duration , from the perfection of the Soul , I mean , from the ornaments of Grace ? And as the blessedness of the Soul ( saith the Philosopher ) consists in the speculation of honest and just things ; so the perfection of the Body and of the whole Man consists in the practick , the exercise and operations of Vertue . 18. But this Problem in Christian Philosophy is yet more intelligible , and will be reduced to certain experience , if we consider good life in union and concretion with particular , material , and circumstantiate actions of Piety : For these have great powers and influences even in Nature to restore health and preserve our lives . Witness the sweet sleeps of temperate persons , and their constant appetite ; which Timotheus the son of Conon observed , when he dieted in Plato's Academy with severe and moderated diet ; They that sup with Plato are well the next day . Witness the symmetry of passions in meek men , their freedome from the violence of inraged and passionate indispositions , the admirable harmony and sweetness of content which dwells in the retirements of a holy Conscience : to which if we add those joys which they only understand truly who feel them inwardly , the joys of the Holy Ghost , the content and joys which are attending upon the lives of holy persons are most likely to make them long and healthful . For now we live , ( saith S. Paul ) if ye stand fast in the Lord. It would prolong S. Paul's life to see his ghostly children persevere in holiness ; and if we understood the joys of it , it would do much greater advantage to our selves . But if we consider a spiritual life abstractedly and in it self , Piety produces our life , not by a natural efficiency , but by Divine benediction . God gives a healthy and a long life as a reward and blessing to crown our Piety even before the sons of men : For such as be blessed of him shall inherit the Earth ; but they that be cursed of him shall be cut off . So that this whole matter is principally to be referred to the act of God , either by ways of nature , or by instruments of special providence , rewarding Piety with a long life . And we shall more fully apprehend this if , upon the grounds of Scripture , Reason , and Experience , we weigh the contrary . Wickedness is the way to shorten our days . 19. Sin brought Death in first ; and yet Man lived almost a thousand years . But he sinned more , and then Death came nearer to him : for when all the World was first drowned in wickedness , and then in water , God cut him shorter by one half , and five hundred years was his ordinary period . And Man sinned still , and had strange imaginations , and built towers in the air ; and then about Peleg's time God cut him shorter by one half yet , two hundred and odd years was his determination . And yet the generations of the World returned not unanimously to God ; and God cut him off another half yet , and reduced him to one hundred and twenty years . And by Moses's time one half of the final remanent portion was pared away , reducing him to threescore years and ten ; so that , unless it be by special dispensation , men live not beyond that term , or thereabout . But if God had gone on still in the same method , and shortned our days as we multiplied our sins , we should have been but as an Ephemeron , Man should have lived the life of a Fly or a Gourd ; the morning should have seen his birth , his life have been the term of a day , and the evening must have provided him of a shroud . But God seeing Man's thoughts were onely evil continually , he was resolved no longer so to strive with him ; nor destroy the kinde , but punish individuals onely and single persons ; and if they sinned , or if they did obey , regularly their life should be proportionable . This God set down for his rule , Evil shall 〈◊〉 the wicked person : and , He that keepeth the Commandments keepeth his own Soul ; but he that despiseth his own ways shall die . 20. But that we may speak more exactly in this Probleme , we must observe that in Scripture three general causes of natural death are assigned , Nature , Providence , and Chance . By these three I onely mean the several manners of Divine influence and operation . For God only predetermines ; and what is changed in the following events by Divine permission , to this God and Man in their several manners do cooperate . The saying of David concerning Saul with admirable Philosophy describes the three ways of ending Man's life . David said furthermore , As the LORD liveth , the LORD shall smite him , or his day shall come to die , or he shall descend into battel and perish . The first is special Providence . The second means the term of Nature . The third is that which in our want of words we call Chance or Accident , but is in effect nothing else but another manner of the Divine Providence . That in all these Sin does interrupt and retrench our lives , is the undertaking of the following periods . 21. First , In Nature Sin is a cause of dyscrasies and distempers , making our bodies healthless and our days few . For although God hath prefixed a period to Nature by an universal and antecedent determination , and that naturally every man that lives temperately , and by no supervening accident is interrupted , shall arrive thither ; yet because the greatest part of our lives is governed by will and understanding , and there are temptations to Intemperance and to violations of our health , the period of Nature is so distinct a thing from the period of our person , that few men attain to that which God had fixed by his first law and 〈◊〉 purpose , but end their days with folly , and in a period which God appointed 〈◊〉 with anger , and a determination secondary , consequent , and accidental . And therefore says David , Health is far from the 〈◊〉 , for they regard not thy statutes . And to this purpose is that saying of (a) Abenezra : He that is united to God , the Fountain of Life , his Soul , being improved by Grace , communicates to the Body an establishment of its radical moisture and natural heat , to make it more healthful , that so it may be more instrumental to the spiritual operations and productions of the Soul , and it self be preserved in perfect constitution . Now how this blessing is contradicted by the impious life of a wicked person is easie to be understood , if we consider that from (b) drunken Surfeits come Dissolution of members , Head-achs , Apoplexies , dangerous Falls , Fracture of bones , Drenchings and dilution of the brain , Inslammation of the liver , Crudities of the stomach , and thousands more , which Solomen sums up in general terms ; * Who hath woe ? who hath sorrow ? who hath redness of eyes ? they that tarry long at the 〈◊〉 . I shall not need to instance in the sad and uncleanly consequents of Lusts , the wounds and accidental deaths which are occasioned by Jealousies , by Vanity , by Peevishness , vain Reputation and Animosities , by Melancholy , and the despair of evil Consciences ; and yet these are abundant argument , that when God so permits a man to run his course of Nature , that himself does not intervene by an extraordinary 〈◊〉 , or any special acts of providence , but only gives his ordinary assistence to natural causes , a very great part of men make their natural period shorter , and by sin make their days miserable and few . 22. Secondly , Oftentimes Providence intervenes , and makes the way shorter ; God for the iniquity of man not suffering Nature to take her course , but stopping her in the midst of her journey . Against this David prayed , O my God , cut me 〈◊〉 off in the midst of my days . But in this there is some variety . For God does it sometimes in mercy , sometimes in judgment . The righteous die , and no man regardeth ; not considering that they are taken away from the evil to come . God takes the righteous man hastily to his Crown , lest temptation snatch it from him by interrupting his hopes and sanctity . And this was the case of the old World. For from Adam to the Floud by the Patriarchs were eleven generations , but by Cain's line there were but eight , so that Cain's posterity were longer liv'd : because God , intending to bring the Floud upon the World , took delight to rescue his elect from the dangers of the present impurity , and the future Deluge . Abraham lived five years less than his son Isaac , it being ( say the Doctors of the Jews ) intended for mercy to him , that he might not see the iniquity of his Grandchild 〈◊〉 . And this the Church for many Ages hath believed in the case of baptized Infants dying before the use of Reason . For besides other causes in the order of Divine Providence , one kind of mercy is done to them too ; for although their condition be of a lower form , yet it is secured by that timely ( shall I call it ? ) or untimely death . But these are cases extraregular : ordinarily and by rule God hath revealed his purposes of interruption of the lives of sinners to be in anger and judgment ; for when men commit any signal and grand impiety , God suffers not Nature to take her course , but strikes a stroke with his own hand . To which purpose I think it a remarkable instance which is reported by 〈◊〉 , that for 3332 years even to the twentieth Age , there was not one example of a Son that died before his Father , but the course of Nature was kept , that he who was first born in the descending line did die first ; ( I speak of natural death , and therefore Abel cannot be opposed to this observation ) till that Terah the father of Abraham taught the People to make Images of clay and worship them ; and concerning him it was first remarked , that Haran died before his father Terah in the land of his nativity : God by an unheard-of Judgment and a rare accident punishing his newly-invented crime . And when-ever such 〈◊〉 of a life happens to a vicious person , let all the world acknowledge it for a Judgment ; and when any man is guilty of evil habits or unrepented sins , he may therefore expect it , because it is threatned and designed for the lot and curse of such persons . This is threatned to Covetousness , Injustice , and Oppression . As a Partridge sitteth on eggs , and hatcheth them not : so he that getteth riches , and not by right , shall leave them in the midst of his days , and at his end shall be a Fool. The same is threatned to Voluptuous persons in the highest caresses of delight ; and Christ told a parable with the same design . The rich man said , Soul , take thy ease ; but God answered , O fool , this night shall thy Soul be required of thee . Zimri and Cozbi were slain in the trophies of their Lust ; and it was a sad story which was told by Thomas Cantipratanus : Two Religious persons tempted by each other in the vigour of their youth , in their very first pleasures and opportunities of sin were both struck dead in their embraces and posture of entertainment . God (a) smote Jeroboam for his Usurpation and Tyranny , and he died . (b) Saul died for Disobedience against God , and asking counsel of a Pythonisse . God smote (c) 〈◊〉 with a Leprosie for his profaneness ; and distressed ‖ 〈◊〉 sorely for his Sacrilege ; and (d) sent a horrid disease upon Jehoram for his Idolatry . These instances represent Voluptuousness and Covetousness , Rapine and Injustice , Idolatry and Lust , Profaneness and Sacrilege , as remarked by the signature of exemplary Judgments to be the means of shortening the days of man ; God himself proving the Executioner of his own fierce wrath . I instance no more , but in the singular case of Hananiah the false Prophet : Thus saith the LORD , Behold , I will cut thee from off the face of the earth ; this year thou shalt die , because thou hast taught Rebellion against the LORD . That is the curse and portion of a false Prophet , a short life , and a suddén death of God's own particular and more immediate 〈◊〉 . 23. And thus also the sentence of the Divine anger went forth upon criminal persons in the New Testament ; Witness the Disease of Herod , Judas's Hanging himself , the Blindness of 〈◊〉 , the Sudden death of Ananias and Sapphira , the Buffetings with which Satan 〈◊〉 the bodies of persons excommunicate . Yea , the blessed Sacrament of CHRIST's Body and Bloud , which is intended for our spiritual life , if it be unworthily received , proves the cause of a natural death : For this cause many are weak and sickly among you , and many are fallen asleep , saith S. Paul to the 〈◊〉 Church . 24. Thirdly , But there is yet another manner of ending man's life , by way of Chance or Contingency ; meaning thereby the manner of God's Providence and event of things which is not produced by the disposition of natural causes , nor yet by any particular and special act of God ; but the event which depends upon accidental causes , not so certain and regular as Nature , not so conclusive and determined as the acts of decretory Providence , but comes by disposition of causes irregular to events rare and accidental . This David expresses by entring into battel : and in this , as in the other , we must separate cases extraordinary and rare from the ordinary and common . Extraregularly , and upon extraordinary reasons and permissions , we find that holy persons have miscarried in battel . So the 〈◊〉 fell before Benjamin ; and Jonathan , and 〈◊〉 , and many of the Lord's champions , fighting against the Philistines : but in these deaths as God served other ends of Providence , so he kept to the good men that fell all the mercies of the Promise by giving them a greater blessing of event and compensation . In the more ordinary course of Divine dispensation , they that prevaricate the Laws of God are put out of protection ; God withdraws his special Providence , or their tutelar Angel , and leaves them exposed to the influences of Heaven , to the power of a Constellation , to the accidents of humanity , to the chances of a Battel , which are so many and various , that it is ten thousand to one , a man in that case never escapes ; and in such variety of contingencies there is no probable way to assure our safety , but by a holy life to endear the Providence of God to be our Guardian . It was a remarkable saying of Deborah , The Stars sought in their courses , 〈◊〉 in their orbs , against Sisera . Sisera fought when there was an evil Aspect or malignant influence of Heaven upon him . For even the smallest thing that is in opposition to us is enough to turn the chance of a Battel ; that although it be necessary for defence of the godly that a special Providence should intervene , yet to confound the impious no special act is requisite . If God exposes them to the ill aspect of a Planet , or any other casualty , their days are interrupted , and they die . And this is the meaning of the Prophet * Jeremy ; Be not ye 〈◊〉 at the signs of Heaven , for the Heathen are dismayed at them : meaning , that God will over-rule all inferiour causes for the safety of his servants ; but the wicked shall be exposed to chance and humane accidents ; and the signs of Heaven , which of themselves do but signifie , or at most but dispose and incline towards events , shall be enough to actuate and consummate their ruine . And this is the meaning of that Proverb of the Jews , * Israel hath no Planet : which they expounded to mean , If they observe the Law , the Planets shall not hurt them , God will over-rule all their influences ; but if they prevaricate and rebel , the least Star in the firmament of Heaven shall bid them battel , and overthrow them . A 〈◊〉 shall lie in a wicked Man's way , and God shall so expose him to it , leaving him so unguarded and defenceless , that he shall stumble at it and fall , and break a bone , and that shall 〈◊〉 a Fever , and the Fever shall end his days . For not onely every creature , when it is set on by God , can prove a ruine ; but if we be not by the Providence of God defended against it , we cannot behold the least atome in the Sun without danger of losing an eye , nor eat a grape without fear of choaking , nor sneeze without breaking of a vein . And Arius , going to the ground , purged his entrails forth , and fell down unto the earth and died . Such and so miserable is the great insecurity of a sinner . And of this Job had an excellent meditation : How oft is the candle of the wicked put out ? and how oft cometh their destruction upon them ? GOD distributeth sorrows in his anger . For what pleasure hath he in his house after him , when the number of his moneths is cut off in the midst ? This is he that dieth in his full strength , being wholly at ease and quiet . 25. I summe up this discourse with an observation that is made concerning the Family of Eli , upon which , for the remisness of Discipline on the Father's part , and for the Impiety and Profaneness of his 〈◊〉 , God sent this Curse , All the increase of their house shall die in the flower of their age . According to that sad malediction it happened for many generations ; the Heir of the Family died as soon as he begat a Son to succeed him : till the Family being wearied by so long a Curse , by the counsel of Rabbi Johanan Ben Zachary , betook themselves universally to a sedulous and most devout meditation of the Law , that is , to an exemplar Devotion and strict Religion : but then the Curse was turned into a Blessing , and the line masculine lived to an honourable old age . For the Doctors of the Jews said , that God often changes his purposes concerning the death of man , when the sick person is liberal in Alms , or fervent in Prayer , or changes his Name , that is , gives up his name to God by the serious purposes and religious vows of holy Obedience . He that followeth after righteousness ( Alms it is in the vulgar 〈◊〉 ) and mercy findeth life ; that verifies the first : and the fervent Prayer of Hezekiah is a great instance of the second : and all the 〈◊〉 discourse was intended for probation of the third and proves that no disease is so deadly as a deadly Sin ; and the ways of Righteousness are therefore advantages of Health , and preservatives of Life , ( when health and life are good for us ) because they are certain title to all God's Promises and Blessings . 26. Upon supposition of these premisses I consider , there is no cause to wonder , that tender persons and the softest women endure the violences of art and Physick , sharp pains of Causticks and Cupping-glasses , the abscission of the most sensible part , for preservation of a mutilous and imperfect body : but it is a wonder that , when God hath appointed a remedy in Grace apt to preserve Nature , and that a dying unto sin should prolong our natural life , yet few men are willing to try the experiment ; they will buy their life upon any conditions in the world but those which are the best and easiest , any thing but Religion and Sanctity ; although for so doing they are promised that immortality shall be added to the end of a long life , to make the life of a mortal partake of the eternal duration of an Angel , or of God himself . 27. Fifthly , The last testimony of the Excellency and 〈◊〉 〈◊〉 Christ's yoke , the fair load of Christianity , is the Reasonableness of it , and the Unreasonableness of its contrary . For whatsoever the wisest men in the world in all Nations and Religions did agree upon as most excellent in it self , and of greatest power to make political , or future and immaterial felicities , all that and much more the Holy Jesus adopted into his Law : for they receiving sparks or single irradiations from the regions of light , or else having fair tapers shining indeed excellently in representations and expresses of Morality , were all involved and swallowed up into the body of light , the Sun of Righteousness . Christ's Discipline was the breviary of all the Wisdome of the best men , and a fair copy and transcript of his Father's Wisdome ; and there is nothing in the laws of our Religion but what is perfective of our spirits , excellent rules of Religion , and rare expedients of obeying God by the nearest ways of imitation , and such duties which are the proper ways of doing benefits to all capacities and orders of men . But I remember my design now is not to represent Christianity to be a better Religion than any other ; for I speak to Christians , amongst whom we presuppose that : but I design to invite all Christians in name to be such as they are called , upon the interest of such arguments which represent the advantages of Obedience to our Religion as it is commanded us by God. And this I shall do yet farther , by considering , that those Christian names who apprehend Religion as the Fashion of their Countrey , and know no other use of a Church but customary , or secular and profane , that , supposing Christian Religion to have come from God , as we all profess to believe , there are no greater fools in the world than such whose life conforms not to the pretence of their Baptism and Institution . They have all the signs and characters of fools , and undiscreet , unwary persons . 28. First , Wicked persons , like children and fools , chuse the present , whatsoever it is , and neglect the infinite treasures of the future . They that have no faith nor foresight have an excuse for snatching at what is now represented , because it is that all which can move them : but then such persons are infinitely distant from wisdome , whose understanding neither Reason nor Revelation hath carried farther than the present adherencies ; not only because they are narrow souls who cannot look forward , and have nothing to distinguish them from beasts , who enjoy the present , being careless of what is to come ; but also because whatsoever is present is not fit satisfaction to the spirit , nothing but gluttings of the sense and sottish appetites . Moses was a wise person , and so esteemed and reported by the Spirit of God , because he despised the pleasures of Pharaoh's Court , having an eye to the recompence of reward ; that is , because he despised all 〈◊〉 present arguments of delight , and preferred those excellencies which he knew should 〈◊〉 infinitely greater , as well as he knew they should be at all . He that would have rather chosen to stay in the Theatre and see the sports out , then quit the present Spectacle upon assurance to be adopted into Caesar's family , had an offer made him too great for a fool ; and yet his misfortune was not big enough for pity , because he understood nothing of his felicity , and rejected what he understood not . But he that prefers moments before eternity , and despises the infinite successions of eternal Ages that he may enjoy the present , not daring to trust God for what he sees not , and having no objects of his affections but those which are the objects of his eyes , hath the impatience of a child , and the indiscretion of a fool , and the faithlesness of an unbeliever . The Faith and Hope of a Christian are the graces and portions of spiritual wisdome , which Christ designed as an antidote against this folly . 29. Secondly , Children and fools chuse to please their Senses rather than their Reason , because they still dwell within the regions of Sense , and have but little residence amongst intellectual essences . And because the needs of Nature first imploy our sensual appetites , these being first in possession would also fain retain it , and therefore for ever continue their title , and perpetually fight for it : but because the inferiour faculty fighting against the superiour is no better than a Rebel , and that it takes Reason for its enemy , it shews such actions which please the Sense and do not please the Reason to be unnatural , monstrous , and unreasonable . And it is a great disreputation to the understanding of a man , to be so cozened and deceived , as to chuse Money before a moral Vertue ; to please that which is common to him and beasts , rather than that part which is a communication of the Divine nature ; to see him run after a bubble which himself hath made , and the Sun hath particoloured , and to despise a treasure , which is offered to him to call him off from pursuing that emptiness and nothing . But so does every vicious person , feeds upon husks , and loaths Manna ; worships Cats and Onions , the beggarly and basest of Egyptian Deities , and neglects to adore and honour the eternal God : he prefers the society of Drunkards before the communion of Saints ; or the fellowship of Harlots before a quire of pure , chast , and immaterial Angels ; the sickness and filth of Luxury before the health and purities of Chastity and Temperance ; a dish of red lentil pottage before a Benison ; Drink before Immortality , Money before Mercy , Wantonness before the severe Precepts of Christian Philosophy , Earth before Heaven & Folly before the crowns and 〈◊〉 and glories of a Kingdom . Against this folly Christian Religion opposes 〈◊〉 of things below , and setting our affections on things above . 30. Thirdly , Children and fools propound to themselves Ends silly , low and cheap , the getting of a nut-shel , or a bag of cherry-stones , a gaud to entertain the fancy of a few minutes ; and in order to such ends direct their counsels and designs . And indeed in this they are innocent . But persons not living according to the Discipline of Christianity are as foolish in the designation of their Ends , chusing things as unprofitable and vain to themselves , and yet with many mixtures of malice and injuriousness both to themselves and others . His end is to cozen his Brother of a piece of Land , or to disgrace him by telling of a lie , to supplant his fortune , to make him miserable : Ends which wise men and good men look upon as miseries and persecutions , instruments of affliction and regret ; because every man is a member of a society , and hath some common terms of union and conjuncture , which make all the body susceptive of all accidents to any part . And it is a great folly , for pleasing of the eye to snatch a knife which cuts our fingers ; to bring affliction upon my brother or relative , which either must affect me , or else I am an useless , a base or dead person . The ends of Vice are ignoble and dishonourable : to discompose the quiet of a family , or to create jealousies , or to raise wars , or to make a man less happy , or apparently miserable , or to fish for the Devil , and gain Souls to our Enemy , or to please a passion that undoes us , or to get something that cannot satisfie us ; this is the chain of counsels , and the great aims of unchristian livers , they are all of them extreme great miseries . And it is a great undecency for a man to propound an end less and more imperfect than our present condition ; as if we went about to unravel our present composure , and to unite every degree of essence and capacity , and to retire back to our first matter and unshapen state , hoping to get to our journey's end by going backwards . Against this folly the Holy Jesus opposed the Fourth Beatitude , or Precept of hungring and thirsting after Righteousness . 31. Fourthly , But children and fools , what-ever their ends be , they pursue them with as much weakness and folly as they first chose them with indiscretion ; running to broken cisterns or to puddles to quench their thirst . When they are hungry , they make phantastick banquets , or put Coloquintida into their pottage , that they may be furnished with pot-herbs : or are like the Asse that desired to flatter his Master , and therefore fawned upon him like a Spaniel , and bruised his shoulders . Such undecencies of means and prosecutions of interests we find in unchristian courses . It may be-they propound to themselves Riches for their end , and they use Covetousness for their means , and that brings nought home ; or else they steal to get it , and they are apprehended , and made to restore fourfold . Like moths gnawing a garment they devour their own house , and by greediness of desire they destroy their content , making impatience the parent and instrument of all their 〈◊〉 . Or they are so greedy and imaginative , and have raised their expectation by an over-valuing esteem of temporary felicities , that when they come they fall short of their promises , and are indeed less than they 〈◊〉 have been , by being before-hand apprehended greater than they could be . If their design be to represent themselves innocent and guiltless of a suspicion or a fault , they deny the fact , and double it . When they would repair their losses they fall to Gaming ; and besides that they are infinitely full of fears , passions , wrath and violent disturbances in the various chances of their game , that which they use to restore their 〈◊〉 ruines even the little remnant , and condemns them to beggery , or what is worse . Thus evil men 〈◊〉 for content out of things that cannot satisfie , and take care to get that content ; that is , they raise War to enjoy present Peace , and renounce all Content to get it : They strive to depress their Neighbours , that they may be their equals ; to disgrace them , to get reputation to themselves ; ( which arts being ignoble do them the most disparagement ) and resolve never to enter into the felicities of God by content taken in the prosperities of man , which is a making our selves wretched by being wicked . Malice and Envy is indeed a mighty curse ; and the Devil can shew us nothing more foolish and unreasonable than Envy , which is in its very formality a curse , an eating of coals and vipers because my neighbour's table is full , and his cup is crowned with health and plenty . The Christian Religion , as it chuseth excellent ends , so it useth proportionate and apt means . The most contradictory accident in the world , when it becomes hallowed by a pious and Christian design , becomes a certain means of felicity and content . To quit our lands for Christ's sake will certainly make us rich ; to depart from our friends will encrease our relations and beneficiaries : but the striving to secure our temporal interests by any other means than obedient actions or obedient sufferings , is declared by the Holy Jesus to be the greatest improvidence and ill husbandry in the world . Even in this world Christ will repay us an hundred fold for all our losses which we suffer for the interests of Christianity . In the same proportion we find , that all Graces do the work of humane felicities with a more certain power and 〈◊〉 effect than their contraries . Gratitude endears Benefits , and procures more Friendships : Confession gets a Pardon ; Impudence and lying doubles the fault , and exasperates the offended person : Innocence is bold , and rocks a man asleep ; but an evil Conscience is a continual alarm . Against this folly of using disproportionate means in order to their ends the Holy Jesus hath opposed the Eight Beatitudes , which by contradictions of nature and improbable causes , according to humane and erring estimate , bring our best and wisest ends to pass infallibly and divinely . 32. But this is too large a field to walk in : for it represents all the flatteries of sin to be a mere cozenage and deception of the Understanding ; and we find by this scrutiny , that evil and unchristian persons are infinitely unwise , because they neglect the counsel of their superiours and their guides . They dote passionately upon trifles ; they rely upon false foundations and deceiving principles ; they are most confident when they are most abused ; they are like shelled fish , singing loudest when their house is on fire about their ears , and being merriest when they are most miserable and perishing ; when they have the option of two things , they ever chuse the worst ; they are not masters of their own actions , but break all purposes at the first temptation ; they take more pains to do themselves a mischief than would 〈◊〉 Heaven : that is , they are rude , ignorant , foolish , unwary and undiscerning people in all senses and to all purposes ; and are incurable but by their Obedience and conformity to the Holy Jesus , the eternal Wisdome of the Father . 33. Upon the strength of these premisses the yoke of Christianity must needs be apprehended light , though it had in it more pressure than it hath ; because lightness or heaviness being relative terms are to be esteemed by comparison to others . Christianity is far easier than the yoke of Moses's Law , not only because it consists of fewer Rites , but also because those perfecting and excellent Graces which integrate the body of our Religion are made easie by God's assisting , and the gifts of the Holy Ghost : and we may yet make it easier by Love and by Fear , which are the proper products of the Evangelical Promises and Threatnings . For I have seen persons in affrightment have carried burthens , and leaped ditches , and climbed walls , which their natural power could never have done . And if we understood the sadnesses of a cursed Eternity , from which we are commanded to fly , and yet knew how near we are to it , and how likely to fall into it , it would create fears greater than a sudden fire , or a mid-night alarm . And those unhappy souls who come to feel this truth , when their condition is without remedy , are made the more miserable by the apprehension of their stupid folly . For certainly the accursed Spirits feel the smart of Hell once doubled upon them , by considering by what vain unsatisfying trifles they lost their happiness , with what pains they perished , and with how great ease they might have been beatified . And certain it is , Christian Religion hath so furnished us with assistences , both exteriour and interiour , both of perswasion and advantages , that whatsoever Christ hath doubled upon us in perfection he hath alleviated in aids . 34. And then if we compare the state of Christianity with Sin , all the preceding discourses were intended to represent how much easier it is to be a Christian , than a vile and wicked person . And he that remembers , that whatever fair allurements may be pretended as invitations to a sin , are such false and unsatisfying pretences , that they drive a man to repent him of his folly , and like a great laughter end in a sigh , and expire in weariness and indignation ; must needs confess himself a fool for doing that which he knows will make him repent that he ever did it . A sin makes a man afraid when it thunders , and in all dangers the sin detracts the visour , and affrights him and visits him when he comes to die , upbraiding him with guilt , and threatning misery . So that Christianity is the easiest Law and the easiest state , it is more perfect and less troublesome ; it brings us to Felicity by ways proportionable , landing us in rest by easie and unperplexed journeys . This Discourse I therefore thought necessary , because it reconciles our Religion with those passions and desires which are commonly made the instruments and arguments of sin . For we rarely meet with such spirits which love Vertue so metaphysically , as to abstract her from all sensible and delicious compositions , and love the purity of the Idea . S. Lewis the King sent Ivo Bishop of Chartres on an Embassy : and he told , that he met a grave Matron on the way with fire in one hand , and water in the other ; and , observing her to have a melancholick , religious and phantastick deportment and look , asked her what those symbols meant , and what she meant to do with her fire and water . She answered , My purpose is with the fire to burn Paradise , and with my water to quench the flames of Hell , that men may serve God without the incentives of hope and fear , and purely for the love of God. Whether the Woman were onely imaginative and sad , or also zealous , I know not . But God knows he would have few Disciples , if the arguments of invitation were not of greater promise than the labours of Vertue are of trouble . And therefore the Spirit of God knowing to what we are inflexible , and by what we are made most ductile and malleable , hath propounded Vertue clothed and dressed with such advantages as may entertain even our Sensitive part and first desires , that those also may be invited to Vertue who understand not what is just and reasonable , but what is profitable , who are more moved with advantage than justice . And because emolument is more felt than innocence ; and a man may be poor for all his gift of 〈◊〉 ; the Holy Jesus , to endear the practices of Religion , hath represented Godliness unto us under the notion of gain , and sin as unfruitful : and yet besides all the natural and reasonable advantages , every Vertue hath a supernatural reward , a gracious promise attending ; and every Vice is not only naturally deformed , but is made more ugly by a threatning , and horrid by an appendent curse . Henceforth therefore let no man complain that the Commandments of God are impossible ; for they are not onely possible , but easie ; and they that say otherwise , and do accordingly , take more pains to carry the instruments of their own death , than would serve to ascertain them of life . And if we would do as much for Christ as we have done for Sin , we should find the pains less , and the pleasure more . And therefore such complainers are without excuse ; for certain it is , they that can go in foul ways , must not say they cannot walk in fair : they that march over rocks in despight of so many impediments , can travel the even ways of Religion and Peace , when the Holy Jesus is their Guide , and the Spirit is their Guardian , and infinite felicities are at their journey's end , and all the reason of the world , political , oeconomical and personal , do entertain and support them in the travel of the passage . The PRAYER . O Eternal Jesus , who gavest Laws unto the world , that man-kind , being united to thee by the bands of Obedience , might partake of all thy glories and felicities ; open our understanding , give us the spirit of discerning , and just apprehension of all the beauties with which thou hast enamelled Vertue , to represent it beauteous and amiable in our eyes ; that by the allurements of exteriour decencies and appendent blessings our present desires may be entertained , our hopes promoted , our affections satisfied , and Love entring in by these doors may dwell in the interiour regions of the Will. O make us to love thee for thy self , and Religion for thee , and all the instruments of Religion in order to thy glory and our own felicities . Pull off the visors of Sin , and discover its deformities by the lantern of thy Word and the light of the Spirit ; that I may never be bewitched with sottish appetites . Be pleased to build up all the contents I expect in this world upon the interests of a vertuous life , and the support of Religion ; that I may be rich in Good works , content in the issues of thy Providence , my Health may be the result of Temperance and severity , my Mirth in spiritual emanations , my Rest in Hope , my Peace in a good Conscience , my Satisfaction and acquiescence in thee : that from Content I may pass to an eternal Fulness , from Health to Immortality , from Grace to Glory , walking in the paths of Righteousness , by the waters of Comfort , to the land of everlasting Rest , to feast in the glorious communications of Eternity , eternally adoring , loving and enjoying the infinity of the ever-Blessed and mysterious Trinity ; to whom be glory , and 〈◊〉 , and dominion now and for ever . Amen . DISCOURSE XVI . Of Certainty of Salvation . 1. WHen the Holy Jesus took an account of the first Legation and voyage of his Apostles , he found them rejoycing in priviledges and exteriour powers , in their authority over unclean spirits : but weighing it in his balance , he found the cause too light , and therefore diverted it upon the right object ; Rejoyce that your names are written in Heaven . The revelation was confirmed and more personally applied in answer to S. Peter's Question , We have for saken all and followed thee : what shall we have therefore ? Their LORD answered , Ye shall sit upon twelve thrones judging the twelve tribes of Israel . Amongst these persons to whom Christ spake Judas was ; he was one of the Twelve , and he had a throne allotted for him ; his name was described in the book of life , and a Scepter and a Crown was deposited for him too . For we must not judge of Christ's meaning by the event , since he spake these words to produce in them Faith , comfort and joy in the best objects : it was a Sermon of duty as well as a Homily of comfort , and therefore was equally intended to all the Colledge : and since the number of Thrones is proportioned to the number of men , it is certain there was no exception of any man there included ; and yet it is as certain Judas never came to sit upon the throne , and his name was blotted out of the book of life . Now if we put these ends together , that in Scripture it was not revealed to any man concerning his final condition , but to the dying penitent Thief , and to the twelve Apostles , that twelve thrones were designed for them , and a promise made of their inthronization , and yet that no man's final estate is so clearly declared miserable and lost as that of Judas , one of the Twelve , to whom a throne was promised ; the result will be , that the election of holy persons is a condition allied to duty , absolute and infallible in the general , and supposing all the dispositions and requisites concurring ; but fallible in the particular , if we fall off from the mercies of the Covenant , and prevaricate the conditions . But the thing which is most observable is , that if in persons so eminent and priviledged , and to whom a revelation of their Election was made as a particular grace , their condition had one weak leg , upon which because it did rely for one half of the interest , it could be no stronger than its supporters ; the condition of lower persons , to whom no revelation is made , no priviledges are indulged ; no greatness of spiritual eminency is appendent , as they have no greater certainty in the thing , so they have less in person , and are therefore to work out their salvation with great fears and tremblings of spirit . 2. The purpose of this consideration is , that we do not judge of our final condition by any discourses of our own , relying upon God's secret Counsels , and Predestination of Eternity . This is a mountain upon which whosoever climbs , like Moses , to behold the land of Canaan at great distances , may please his eyes , or satisfie his curiosity , but is certain never to enter that way . It is like enquiring into fortunes , concerning which Phavorinus the Philosopher spake not unhandsomely ; They that foretell events of destiny and secret providence , either foretell sad things , or prosperous . If they promise prosperous , and deceive , you are made miserable by a vain speculation . If they threaten ill fortune , and say false , thou art made wretched by a false fear . But if they foretell adversity , and say true , thou art made miserable by thy own apprehension before thou art so by destiny ; and many times the fear is worse than the evil feared . But if they promise felicities , and promise truly what shall come to pass ; then thou shalt be wearied by an impatience and a suspended hope , and thy hope shall ravish and * deflower the joys of thy possession . Much of it is hugely applicable to the present Question ; and our Blessed Lord , when he was petitioned that he would grant to the two sons of Zebedee , that they might sit one on the right hand and the other on the left in his Kingdom , rejected their desire , and only promised them what concerned their duty and their suffering , referring them to that , and leaving the final event of men to the disposition of his Father . This is the great Secret of the Kingdom , which God hath locked up and sealed with the counsels of Eternity . The sure foundation of God standeth , having this seal , The Lord knoweth who are his . This seal shall never be broken up till the great day of Christ ; in the mean time the Divine knowledge is the only 〈◊〉 of the final sentences , and this way of God is unsearchable and past finding out . And therefore if we be solicitous and curious to know what God in the counsels of Eternity hath decreed concerning us , he hath in two fair Tables described all those sentences from whence we must take accounts , the revelations of Scripture , and the book of Conscience : The first recites the Law and the conditions ; the other gives in evidence : the first is clear , evident and conspicuous ; the other , when it is written with large characters , may also be discerned ; but there are many little accents , periods , distinctions , and little significations of actions , which either are there written in water , or fullied over with carelesness , or blotted with forgetfulness , or not legible by ignorance , or misconstrued by interest and partiality , that it will be extremely difficult to read the hand upon the wall , or to copy out one line of the eternal sentence . And therefore excellent was the counsel of the Son of Sirach , 〈◊〉 not out the things that are 〈◊〉 hard for thee , 〈◊〉 search the things that are above thy strength : 〈◊〉 what is 〈◊〉 thee think thereupon with reverence ; for it is not 〈◊〉 for thee 〈◊〉 see with thine eyes the things that are in secret . For whatsoever God hath revealed in general concerning Election , it concerns all persons within the pale of Christianity : He hath conveyed notice to all Christian people , that they are the sons of God , that they are the 〈◊〉 of Eternity , coheirs 〈◊〉 Christ , partakers of the Divine nature ; meaning , that such they are by the design of God , and the purposes of the manifestation of his Son. The Election 〈◊〉 God is disputed in Scripture to be an act of God separating whole Nations , and rejecting others ; in each of which many particular instances there were contrary to the general and universal purpose ; and of the elect nations many particulars perished , and many of the rejected people sate down with Abraham , Isaac and Jacob in the kingdom of Heaven : and to those persons to whom God was more particular , and was pleased to shew the scrowls of his eternal counsels , and to reveal their particular Elections , as he did to the twelve Apostles , he shewed them wrapped up and 〈◊〉 ; and , to take off their confidences or presumptions , he gave probation in one instance that those scrowls may be cancelled , that his purpose concerning particulars may be altered by us ; and 〈◊〉 that he did not discover the bottom of the Abysse , but some purposes of special grace and 〈◊〉 design . But his peremptory , final , 〈◊〉 Decree he keeps in the cabinets of the eternal ages , never to be unlocked till the Angel of the Covenant shall declare the unalterable universal Sentence . 3. But as we take the measure of the course of the Sun by the dimensions of the shadows made by our own bodies or our own instruments ; so must we take the measures of Eternity by the span of a man's hand , and guess at what God decrees of us , by considering how our relations and endearments are to him . And it is observable , that all the confidences which the Spirit of God hath created in the Elect are built upon Duty , and stand or fall according to the strength or weakness of such supporters . We know we are translated from death to life by our love unto the Brethren : meaning , that the performance of our duty is the best consignation to Eternity , and the only testimony God gives us of our Election . And therefore we are to make our judgments accordingly . And here I consider , that there is no state of a Christian in which by virtue of the Covenant of the Gospel it is effectively and fully declared that his sins are actually pardoned , but only in Baptism , at our first coming to Christ , when he redeems us from our 〈◊〉 conversation , when he makes us become Sons of God , when he justifies us 〈◊〉 by his grace , when we are purified by Faith , when we make a Covenant with Christ to live 〈◊〉 ever according to his Laws . And this I shall suppose I have already proved and explicated in the Discourse of Repentance . So that whoever is certain he hath not offended God since that time , and in nothing transgresseth the Laws of Christianity , he is certain that he actually remains in the state of Baptismal purity : but it is too certain that this certainty remains not long , but we commonly throw some dirt into our waters of Baptism , and stain our white robe which we then put on . 4. But then because our restitution to this state is a thing that consists of so many parts , is so divisible , various , and uncertain whether it be arrived to the degree of Innocence , ( and our Innocence consists in a Mathematical point , and is not capable of degrees any more than Unity , because one stain destroys our being innocent ) it is therefore a very difficult matter to say that we have done all our duty towards our restitution to Baptismal grace ; and if we have not done all that we can do , it is harder to say that God hath accepted that which is less than the conditions we entred into when we received the great Justification and Pardon of sins . We all know we do less than our duty , and we hope that God makes abatements for humane infirmities ; but we have but a few rules to judge by , and they not infallible in themselves , and we yet more fallible in the application , whether we have not mingled some little minutes of malice in the body of infirmities , and how much will bear excuse , and in what time , and to what persons , and to what degrees , and upon what endeavours we shall be pardoned . So that all the interval between our losing baptismal grace and the day of our death we walk in a cloud , having lost the certain knowledge of our present condition by our prevarications . And indeed it is a very hard thing for a man to know his own heart : And he that shall observe how often himself hath been abused by confidences and secret imperfections , and how the greatest part of Christians in name only do think themselves in a very good condition , when God knows they are infinitely removed from it ; ( and yet if they did not think themselves well and sure , it is unimaginable they should sleep so quietly , and walk securely , and consider negligently , and yet proceed 〈◊〉 ) he that considers this , and upon what weak and false principles of Divinity men have raised their strengths and perswasions , will easily consent to this , that it is very easie for men to be deceived in taking estimate of their present condition , of their being in the state of Grace . 5. But there is great variety of men , and difference of degrees ; and every step of returning to God may reasonably add one degree of hope , till at last it comes to the certainty and top of hope . Many men believe themselves to be in the state of Grace , and are not : many are in the state of Grace , and are infinitely fearful they are out of it : and many that are in God's favour do think they are so , and they are not deceived . And all this is certain . For some sin that sin of Presumption and Flattery of themselves , and some good persons are vexed with violent fears and temptations to despair , and all are not : and when their hopes are right , yet some are strong , and some are weak ; for they that are well perswaded of their present condition have perswasions as different as are the degrees of their approach to innocence ; and he that is at the highest hath also such abatements which are apt and proper for the conservation of humility and godly 〈◊〉 . I am guilty of nothing , ( saith S. Paul ) but I am not hereby justified ; meaning thus , Though I be innocent , for ought I know , yet God , who judges otherwise than we judge , may find something to reprove in me : It is God that judges , that is , concerning my degrees of acceptance and hopes of glory . If the person be newly recovering from a state of sin , because his state is imperfect , and his sin not dead , and his lust active , and his habit not quite extinct , it is easie for a man to be too hasty in pronouncing well . He is wrapt up in a cloak of clouds , hidden and encumbred ; and his brightest day is but twilight , and his discernings dark , conjectural and imperfect ; and his heart is like a cold hand newly applied to the fire , full of pain , and whether the heat or the cold be strongest is not easie to determine ; or like middle colours , which no man can tell to which of the extremes they are to be accounted . But according as persons grow in Grace , so they may grow in confidence of their present condition . It is not certain they will do so ; for sometimes the beauty of the tabernacle is covered with goats hair and skins of beasts , and holy people do infinitely deplore the want of such Graces which God observes in them with great complacency and acceptance . Both these cases say , that to be certainly perswaded of our present condition is not a Duty : Sometimes it is not possible , and sometimes it is better to be otherwise . But if we consider of this Certainty as a Blessing and a Reward , there is no question but in a great and an eminent Sanctity of life there may also be a great confidence and fulness of perswasion that our present being is well and gracious , and then it is certain that such persons are not deceived . For the thing it self being sure , if the perswasion answers to it , it is needless to dispute of the degree of certainty and the manner of it . Some persons are heartily perswaded of their being reconciled ; and of these some are deceived , and some are not deceived ; and there is no sign to distinguish them , but by that which is the thing signified : a holy life according to the strict rules of Christian Discipline tells what persons are confident , and who are presumptuous . But the certainty is reasonable in none but in old Christians , habitually holy persons , not in new Converts , or in lately lapsed people : for concerning them we find the Spirit of God speaking with clauses of restraint and ambiguity , a * perhaps , and , who knoweth , and , peradventure the thoughts of thy heart may be forgiven thee ; God may have mercy on 〈◊〉 And that God hath done so , they only have reason to be confident whom God hath blessed with a lasting continuing Piety , and who have wrought out the habits of their precontracted vices . 6. But we find in Scripture many precepts given to holy persons being in the state of Grace to secure their standing , and perpetuate their present condition . For , (a) He that endureth unto the end , he [ only ] shall be saved , ( said our Blessed Saviour : ) and , (b) He that standeth , let him take heed lest he fall : and (c) Thou standest by Faith ; be not high-minded , but fear : and , (d) Work out your Salvation with fear and trembling . (e) Hold fast that 〈◊〉 hast , and let no man take the crown from thee . And it was excellent advice ; for one Church had (f) lost their first love , and was likely also to lose their crown . And S. Paul himself , who had once entred within the veil , and seen unutterable glories , yet was forced to endure hardship , and to fight against his own disobedient appetite , and to do violence to his inclinations , for fear that , whilest he preached to others , himself should become a cast-away . And since we observe in holy story that Adam and Eve fell in Paradise , and the Angels fell in Heaven it self , stumbling at the very jewels which pave the streets of the celestial Jerusalem ; and in Christ's family , one man for whom his Lord had prepared a throne turned Devil ; and that in the number of the Deacons it is said that one turned Apostate , who yet had been a man full of the Holy Ghost : it will lessen our train , and discompose the gayeties of our present confidence , to think that our securities cannot be really distinguished from danger and uncertainties . For every man walks upon two legs : one is firm , invariable , constant and eternal ; but the other is his own . God's Promises are the objects of our Faith ; but the events and final conditions of our Souls , which is consequent to our duty , can at the best be but the objects of our Hope . And either there must in this be a less certainty , or else Faith and Hope are not two distinct Graces . God's 〈◊〉 and vocation are without repentance ; meaning , on God's part : but the very people concerning whom S. Paul used the expression were reprobate and cut off , and in good time shall be called again ; in the mean time many single persons perish . There is no condemnation to them that are in Christ Jesus . God will look to that , and it will never fail ; but then they must secure the following period , and not walk after the Flesh , but after the Spirit . Behold the goodness of God towards thee , ( saith S. Paul ) if thou continue in his goodness , otherwise thou also shalt be cut off . And if this be true concerning the whole Church of the Gentiles , to whom the Apostle then made the address , and concerning whose election the decree was publick and manifest , that they might be cut off , and their abode in God's favour was upon condition of their perseverance in the Faith ; much more is it true in single persons , 〈◊〉 election in particular is shut up in the abyss , and permitted to the condition of our Faith and Obedience , and the revelations of Dooms-day . 7. Certain it is that God hath given to holy persons the Spirit of adoption , enabling them to cry , Abba , Father , and to account themselves for sons ; and by this Spirit we know we dwell in him , and therefore it is called in Scripture the earnest of the Spirit : though at its first mission , and when the Apostle wrote and used this appellative , the Holy Ghost was of greater signification , and a more visible earnest and endearment of their hopes , than it is to most of us since . For the visible sending of the Holy Ghost upon many Believers in gifts , signs and prodigies , was infinite argument to make them expect events as great beyond that as that was beyond the common gifts of men : just as Miracles and Prophecy , which are gifts of the Holy Ghost , were arguments of probation for the whole Doctrine of Christianity . And this being a mighty verification of the great Promise , the promise of the Father , was an apt instrument to raise their hopes and confidences concerning those other Promises which Jesus made , the promises of Immortality and eternal life , of which the present miraculous Graces of the Holy Spirit were an earnest , and in the nature of a contracting peny : and still also the Holy Ghost , though in another manner , is an earnest of the great price of the heavenly calling , the rewards of Heaven ; though not so visible and apparent as at first , yet as certain and demonstrative where it is discerned or where it is believed , as it is and ought to be in every person who does any part of his duty , because by the Spirit we do it , and without him we cannot . And since we either feel or believe the presence and gifts of the Holy Ghost to holy purposes , ( for whom we receive voluntarily , we cannot casily receive without a knowledge of his reception ) we cannot but entertain him as an argument of greater good hereafter , and an earnest-peny of the perfection of the present Grace , that is , of the rewards of Glory ; Glory and Grace differing no otherwise , than as an earnest in part of payment does from the whole price , the price of our high calling . So that the Spirit is an earnest , not because he always signifies to us that we are actually in the state of Grace , but by way of argument or reflexion ; we know we do belong to God when we receive his Spirit ; ( and all Christian people have received him , if they were rightly baptized and confirmed ) I say , we know by that testimony that we belong to God , that is , we are the people with whom God hath made a Covenant , to whom he hath promised and intends greater blessings , to which the present gifts of the Spirit are in order . But all this is conditional , and is not an immediate testimony of the certainty and future event ; but of the event as it is possibly future , and may ( without our fault ) be reduced to act as certainly as it is promised , or as the earnest is given in hand . And this the Spirit of God oftentimes tells us in secret visitations and publick testimonies : and this is that which S. Paul calls , tasting of the heavenly gift , and partaking of the Holy Ghost , and tasting of the good word of God , and the powers of the world to come . But yet some that have done so have fallen away , and have quenched the Spirit , and have given back the earnest of the Spirit , and contracted new relations , and God hath been their Father no longer , for they have done the works of the Devil . So that if new Converts be uncertain of their present state , old Christians are not absolutely certain they shall persevere . They are as sure of it as they can be of future acts of theirs which God hath permitted to their own power . But this certainty cannot exclude all fear , till their Charity be perfect ; only according to the strength of their habits , so is the confidence of their abodes in Grace . 8. Beyond this , some holy persons have degrees of perswasion superadded as Largesses and acts of grace , God loving to bless one degree of Grace with another , till it comes to a Confirmation in Grace , which is a state of Salvation directly opposite to Obduration ; and as this is irremediable and irrecoverable , so is the other inamissible : as God never saves a person obdurate and obstinately impenitent , so he never loses a man whom he hath confirmed in grace , whom he [ so ] loves , he loves unto the end ; and to others indeed he offers his persevering love , but they will not entertain it with a persevering duty , they will not be beloved unto the end . But I insert this caution , that every man that is in this condition of a confirmed Grace does not always know it ; but sometimes God draws aside the curtains of peace , and shews him his throne , and visits him with irradiations of glory , and sends him a little star to stand over his dwelling , and then again covers it with a cloud . It is certain concerning some persons , that they shall never fall , and that God will not permit them to the danger or probability of it ; to such it is morally impossible : but these are but few , and themselves know it not as they know a demonstrative proposition , but as they see the Sun , sometimes breaking from a cloud very brightly , but all day long giving necessary and sufficient light . 9. Concerning the multitude of Believers this discourse is not pertinent , for they only take their own accounts by the imperfections of their own duty blended with the mercies of God : the cloud gives light on one side , and is dark upon the other ; and sometimes a bright ray peeps through the fringes of a shower , and immediately hides it self , that we might be humble and diligent , striving forwards and looking upwards , endeavouring our duty and longing after Heaven , working out our Salvation with fear and trembling , and in good time our calling and 〈◊〉 may be assured , when we first according to the precept of the Apostle , use all diligence . S. Paul , when he writ his first Epistle to the Corinthians , was more fearful of being reprobate , and therefore he used exteriour arts of mortification . But when he writ to the Romans , which was a good while after , we find him more confident of his final condition , perswaded that neither height , nor depth , Angel , nor principality , nor power could separate him from the love of God in Jesus Christ : and when he grew to his latter end , when he wrote to S. Timothy , he was more confident yet , and declared that now a crown of rightcousness was certainly laid up for him , for now he had sought the fight , and finished his course , the time of his departure was at hand . Henceforth he knew no more fear ; his love was perfect as this state would permit , and that cast out all fear . According to this precedent if we reckon our securities , we are not likely to be reproved by any words of Scripture , or by the condition of humane infirmity . But when the confidence out-runs our growth in Grace , it is it self a sin ; though when the confidence is equal with the Grace , it is of it self no regular and universal duty , but a blessing and a reward indulged by special dispensation , and in order to personal necessities or accidental purposes . For only so much hope is simply necessary as excludes despair , and encourages our duty , and glorifies God , and entertains his mercy ; but that the hope should be without fear is not given but to the highest Faith , and the most excellent Charity , and to habitual , ratified and confirmed Christians , and to them also with some variety . The summ is this : All that are in the state of beginners and imperfection have a conditional Certainty , changeable and fallible in respect of us , ( for we meddle not with what it is in God's secret purposes ; ) changeable , I say , as their wills and resolutions . They that are grown towards perfection have more reason to be confident , and many times are so : but still although the strength of the habits of Grace adds degrees of moral certainty to their expectation , yet it is but as their condition is , hopeful and promising , and of a moral determination . But to those few to whom God hath given confirmation in Grace , he hath also given a certainty of condition , and therefore if that be revealed to them , their perswasions are certain and infallible . If it be not revealed to them , their condition is in it self certain , but their perswasion is not so ; but in the highest kind of Hope , an anchor of the Soul sure and stedfast . The PRAYER . O Eternal God , whose counsels are in the great deep , and thy ways past finding out ; thou hast built our Faith upon thy Promises , our Hopes upon thy Goodness , and hast described our paths between the waters of comfort and the dry barren land of our own duties and affections : we acknowledge that all our comforts derive from thee , and to our selves we owe all our shame and confusions and degrees of desperation . Give us the assistances of the Holy Ghost to help us in performing our duty , and give us those comforts and visitations of the Holy Ghost which thou in thy 〈◊〉 and eternal wisdom knowest most apt and expedient to encourage our duties , to entertain our hopes , to alleviate our sadnesses , to refresh our spirits , and to endure our abode and constant endeavours in the strictnesses of Religion and Sanctity . Lead us , dearest God , from Grace to Grace , from imperfection to strength , from acts to habits , from habits to confirmation in Grace , that we may also pass into the regions of comfort , receiving the earnest of the Spirit , and the adoption of Sons ; till by such a signature we be consigned to glory , and enter into the possession of the inheritance which we expect in the Kingdom of thy Son , and in the fruition of the felicities of thee , O gracious Father , God Eternal . Amen . SECT . XIV . Of the Third Year of the Preaching of JESUS . Five loaves satisfy so many Thousands . Mat : 14. 19. And he took the five loaves and the two fishes and looking up to Heaven he blessed and brake , and gave the loaves to his Disciples , and the Disciples to the Multitude . 20. And they did all eat and were filled , and they took up the fragments , that remayned twelve baskets . 21. And they that had eaten , were about five Thousand men , beside women and Children . Lazarus at the rich glutton's gate . Luk : 16. 19. There was a certain rich man which was Clothed in purple and fine linen , and fared sumptuously everey day . 20. And there was a certain Begger , named Lazarus , which was layd at his gate , full of sores . 25. And in Hell he lift up his eyes being in Torments , and seeth Abraham a far off , and Lazarus in his Bosome . 1. BUT Jesus knowing of the death of the Baptist , Herod's jealousie , and the envy of the Pharisees , retired into a desert place beyond the Lake together with his Apostles : For the people pressed so upon them , they had not leisure to eat . But neither there could he be hid , but great multitudes flocked thither also , to whom he preached many things . And afterwards , because there were no villages in the neighbourhood , lest they should faint in their return to their houses , he caused them to sit down upon the grass , and with five loaves of barley and two small fishes he satisfied five thousand men , besides women and children , and caused the Disciples to gather up the fragments , which being amassed together filled twelve baskets . Which Miracles had so much proportion to the understanding , and met so happily with the affections of the people , that they were convinced that this was the 〈◊〉 who was to come into the world , and had a purpose to have taken him by force , and made him a King. 2. But he , that left his Father's Kingdom to take upon him the miseries and infelicities of the world , fled from the offers of a Kingdom , and their tumultuary election , as from an enemy ; and therefore sending his Disciples to the ship before towards Bethsaida , he ran into the mountains to hide himself till the multitude should scatter to their several habitations ; he in the mean time taking the opportunity of that retirement for the advantage of his Prayers . But when the Apostles were far engaged in the Deep , a great tempest arose , with which they were pressed to the extremity of danger and the last refuges , labouring in sadness and hopelesness , till the fourth watch of the night , when in the midst of their fears and labours Jesus comes walking on the sea , and appeared to them , which turned their fears into affrightments ; for they supposed it had been a spirit : but he appeased their fears with his presence , and manifestation who he was ; which yet they desired to have proved to them by a sign . For Simon Peter said unto him , Master , if it be thou , command me to come to thee on the waters . The Lord did so ; and Peter , throwing himself upon the confidence of his Master's power and providence , came out of the ship , and his fear began to weigh him down , and he cried , saying , Lord , save me . Jesus took him by the hand , reproved the timorousness of his Faith , and went with him into the ship : where when they had worshipped him , and admired the Divinity of his Power and Person , they presently came into the land of Genesareth , the ship arriving at the Port immediately ; and all that were sick or possessed with unclean spirits were brought to him , and as many as touched the border of his garment were made whole . 3. By this time they whom Jesus had left on the other side of the Lake had come as far as Capernaum to seek him , wondring that he was there before them : but upon the occasion of their so diligent inquisition Jesus observes to them , That it was not the Divinity of the Miracle that provoked their zeal , but the satisfaction they had in the loaves , a carnal complacency in their meal ; and upon that intimation speaks of celestial bread , the divine nutriment of souls ; and then discourses of the mysterious and symbolical manducation of Christ himself , affirming that he himself was the bread of life that came down from Heaven , that he would give his Disciples his flesh to eat and his bloud to drink , and all this should be for the life of the World , to nourish unto life eternal ; so that without it a happy eternity could not be obtained . Upon this discourse divers of his Disciples ( amongst whom S. Mark the Evangelist is said to be one , though he was afterwards recalled by Simon Peter ) for sook him , being scandalized by their literal and carnal understanding of those words of Jesus , which he intended in a spiritual sence . For the words that he spake were not profitable in the sence of flesh and bloud , but they are spirit , and they are life , himself being the Expounder , who best knew his own meaning . 4. When Jesus saw this great defection of his Disciples from him , he turned him to the twelve Apostles , and asked if they also would go away . Simon Peter answered , Lord , whither shall we go ? thou hast the words of eternal life : And we believe and are sure thou art that CHRIST , the Son of the living God. Although this publick confession was made by Peter in the name and confidence of the other Apostles , yet Jesus told them , that even amongst the twelve there was one Devil ; meaning Judas Iscariot , who afterwards betrayed him . This he told them Prophetically , that they might perceive the sad accidents which afterwards happened did not invade and surprize him in the disadvantages of ignorance or improvision , but came by his own knowledge and providence . 5. Then came to him the Pharisees , and some Scribes which came from Jerusalem and Galilee , ( for Jesus would not go to Judaea , because the Jews laid wait to kill him ) and quarrelled with him about certain impertinent , unnecessary Rites , derived to them not by Divine sanction , but ordinances of man ; such as were washing their hands oft when they eat , baptizing cups and platters , and washing tables and beds ; which ceremonies the Apostles of Jesus did not observe , but attended diligently to the simplicity and spiritual Holiness of their Master's Doctrine . But , in return to their vain demands , Jesus gave them a sharp reproof for prosecuting these and many other traditions to the discountenance of Divine Precepts ; and in particular they taught men to give to the Corban , and refused to supply the necessity of their parents , thinking it to be Religion , though they neglected Piety and Charity . And again he thunders out woes and sadnesses against their impieties , for being curious of minutes , and punctual in rites and ceremonials , but most negligent and incurious of Judgment and the love of God ; for their Pride , for their Hypocrisie , for their imposing burthens upon others which themselves helped not to support ; for taking away the key of knowledge from the people , obstructing the passages to Heaven ; for approving the acts of their Fathers in persecuting the Prophets . But for the Question it self concerning Washings , Jesus taught the people that no outward impurity did stain the Soul in the sight of God , but all pollution is from within , from the corruption of the heart , and impure thoughts , unchast desires , and unholy purposes , and that Charity is the best purifier in the world . 6. And thence Jesus departed into the coasts of Tyre and Sidon , and entred into a house , that he might not be known . The diligence of a Mother's love , and sorrow and necessity , found him out in his retirement ; for a Syrophoenician woman came and be sought him that he would cast the Devil out of her daughter . But Jesus discoursed to her by way of discomfort and rejection of her , for her Nation 's sake . But the seeming denial did but enkindle her desires , and made her importunity more bold and undeniable ; she begged but some crums that fell from the childrens table , but one instance of favour to her daughter , which he poured forth without measure upon the sons and daughters of Israel , Jesus was pleased with her zeal and discretion , and pitied her daughter's infelicity , and dismissed her with saying , The Devil was gone out of her Daughter . 7. But Jesus stayed not long here , but returning to the Sea of Galilee through the midst of 〈◊〉 , they brought unto him a man deaf and dumb , whom Jesus cured by touching his tongue , and putting his fingers in his ears : which caused the people to give a large testimony in approbation of all his actions . And they followed him unto a mountain , bringing to him multitudes of diseased people , and he healed them all . But because the people had followed him three days , and had nothing to eat , Jesus in pity to their need resolved to 〈◊〉 them once more at the charge of a Miracle : therefore taking seven 〈◊〉 and a few small fishes , he blessed them , and satisfied four thousand men , besides women and children . And there remained seven baskets full of broken bread and fish . From whence Jesus departed by ship to the coasts of Mageddon and Dalmanutha , whither the Pharisees and Sadduces came , seeking of him a sign . But Jesus rejected their impertinent and captious demand , knowing they did it to ill purposes and with disaffection ; reproving them , that they discerned the face of the sky , and the prognosticks of fair or foul weather , but not the signs of the times of the Son of man. However , since they had neglected so great demonstrations of Miracles , gracious Discourses , holy Laws and Prophecies , they must expect no other sign but the 〈◊〉 of the Prophet Jonas ; meaning , the Resurrection of his Body after three days burial : and so he dismissed the impertinent inquisitors . 8. And passing again over the Lake , as his Disciples were solicitous because they had forgot to take bread , he gave them caution to beware of the leven of the Pharisees and Sadduces , and the leven of Herod ; meaning , the Hypocrisie and vanities of the one , and the Heresie of the other . For Herod's leven was the pretence that he was the Messias , which the Sect of the 〈◊〉 did earnestly and spitefully promote . And after this 〈◊〉 of themselves by the way , they came together to Bethsaida , where Jesus cured a blind man with a collyrium of spittle , salutary as Balsam or the purest Eyebright , when his divine benediction once had hallowed it . But Jesus staid not there , but departing thence into the coasts of Caesarea Philippi , out of Herod's power , ( for it was in Philip's jurisdiction ) after he had prayed with his Disciples , he enquired what opinion the world had of him , and whom they reported him to be . They answered , Some say thou art John the Baptist , some that thou art Elias , or Jeremias , or one of the Prophets : for in 〈◊〉 especially the Sect of the Pharisees was mightily disseminated , whose opinion it was , that the Souls of dead men according to their several merits did transmigrate into other bodies of very perfect and excellent persons . And therefore in all this variety none hit upon the right , or fansied him to be a distinct person from the ancients ; but although they differed in the assignation of his name , yet generally they agreed it was the Soul of a departed Prophet which had passed into another Body . But Jesus asked the Apostles their opinion , and Peter , in the name of all the rest , made an open and confident Confession , Thou art CHRIST , the Son of the living God. 9. This Confession Jesus not only confirmed as true , but as revealed by God , and of fundamental necessity : for after the blessing of Peter's person , upon allusion of Peter's name , Jesus said , that upon this Rock [ the article of Peter's Confession ] he would build his Church , promising to it assistances even to perpetuity , insomuch that the gates of hell , that is , persecution and death and the grave , should never prevail against it : adding withall a promise to Peter , in behalf of all the rest , as he had made a Confession for them all , that he would give unto him the keys of the Kingdom of Heaven , so that whatsoever he should bind on earth should be bound in Heaven , and whatsoever he should loose on earth should be loosed in Heaven ; a power which he never communicated before or since , but to their successors ; greater than the large Charter of Nature and the donative of Creation , in which all the creatures under Heaven were made subject to Man's Empire , but till now Heaven it self was never subordinate to humane ministration . 10. And now the days from hence forward to the Death of Jesus we must reckon to be like the Vigils or Eves of his Passion ; for now he began and often did ingeminate those sad predictions of his unhandsome usage he should shortly find , that he 〈◊〉 be rejected of the Elders , and chief Priests , and Scribes , and suffer many things at Jerusalem , and be killed , and be raised up the third day . But Peter , hearing that sad discourse so contrary to his hopes , which he had blended with temporal expectances , ( for he had learned the Doctrine of Christ's Advent , but not the mystery of the Cross ) in great and mistaken civility took Jesus aside , and began to rebuke him , saying , Be it far from thee , Lord , this shall not be unto thee . But Jesus full of zeal against so soft and humane admonition , that savoured nothing of God or of abstracted immaterial considerations , chid Peter bitterly ; Get thee behind me , Satan , thou art an offence unto me . And calling his Disciples to him , told them a second part of a sad doctrine , that not only himself , but all they also must suffer . For when the Head was to be crowned with thorns , if the Members were wrapped in softnesses , it was an unhansome undecency , and a disunion too near an antipathy ; and therefore who ever will be the Disciple of Jesus must take up his Cross , deny himself and his own fonder appetites , and trace his Master's foot-steps marked out with bloud that he shed for our Redemption and restitution . And that there be no escape from the participation of Christ's suffering , Jesus added this Dilemma ; He that will save his life shall lose it ; and he that will lose it shall save it to eternity . Which part soever we chuse , there is a life to be lost : but as the first are foolish to the extremest misery , that will lose their Souls to gain the World ; so they are most wise and fortunate that will give their lives for him ; because when the Son of Man shall come in his own glory , and his Father's , and of his Angels , he shall reward every man according to his works . This discourse Jesus concluded with a Prophecy , that some standing in that presence should not die till they saw the Son of Man coming in his Kingdom . 11. Of the greater glories of which , in due time to be revealed , Jesus after eight days gave a bright and excellent probation . For , taking with him Peter and James and John , he went up into the mountain Tabor to pray ; and while he prayed , he was transfigured before them , and his face did shine like the Sun , and his garments were white and 〈◊〉 . And there appeared talking with him Moses and Elias gloriously , speaking of the decease which he should accomplish at Jerusalem , which glory these Apostles , after they had awaked from sleep , did behold . And the Interlocutors with Jesus having finished their embassy of death ( which they delivered in forms of glory representing the excellencies of the reward , together with the sharpness of the passage and interval ) departed , leaving the Apostles full of fear , and wonder , and 〈◊〉 , insomuch that Peter talked he knew not what , but nothing amiss , something Prophetical , saying , Master , it is good to be here ; 〈◊〉 us build three tabernacles . And some devout persons in memory of the mystery did 〈◊〉 three Churches in the same place in after-Ages . But after the departure of those attendent Saints , a cloud incircled Jesus and the Disciples , and a voice came from the excellent glory , This is my beloved Son , hear him . The cloud quickly disappeared , and freed the Disciples from the fear it had put them in . So they attended Jesus , and descended from the mountain , being commanded silence , which they observed till the Resurrection . 12. The next day came to Jesus a man praying in behalf of his son , Lunatick and sore troubled with a Devil , who sought oft to destroy him in fire and water , that Jesus would be pleased to deliver him . For his Apostles tried , and could not , by reason of the want of Faith ; for this Grace , if it be true , though in a less degree , is of power to remove mountains , to pluck up trees by the roots , and to give them solid foundation in the waters . And Jesus rebuked the Devil , and 〈◊〉 departed out of him from that very hour . Thence Jesus departed privately into Galilee , and in his journey repeated those sadnesses of his approaching Passion : Which so afflicted the spirits of the Disciples , that they durst no more provoke him to discourse , lest he should take occasion to interweave something of that unpleasant argument with it . For sad and disconsolate persons use to create comsorts to themselves by fiction of fancy , and use arts of avocation to remove displeasure from them , and stratagems to remove it from their presence , by removing it from their apprehensions , thinking the incommodity of it is then taken away when they have lost the sense . 13. When Jesus was now come to Capernaum , the exactors of rates came to Simon Peter , asking him if his Master paid the accustomed imposition , viz. a sicle or didrachm , the fourth part of an ounce of silver , which was the tribute which the Lord imposed upon all the sons of Israel from twenty years old and above , to pay for redemption and propitiation , and for the use of the Tabernacle . When Peter came into the house , Jesus knowing the message that he was big with , prevented him , by asking him , Of whom do the Kings of the Nations take tribute ? of their own children , or of strangers ? Peter answered , Of strangers . Then said Jesus , then are the children free ; meaning , that since the Gentile Kings do not exact tribute of their sons , neither will God of his . And therefore this Pension to be paid for the use of the Tabernacle , for the service of God , for the redemption of their Souls , was not to be paid by him , who was the Son of God , but by strangers . Yet to avoid offence , he sent Peter a-fishing , and provided a fish with two didrachms of silver in it , which he commanded Peter to pay for them two . 14. But when the Disciples were together with Jesus in the house , he asked them what they discoursed of upon the way ; for they had fallen upon an ambitious and mistaken quarrel , which of them should be greatest in their Master's Kingdom , which they still did dream should be an external and secular Royalty , full of fancy and honour . But the Master was diligent to check their forwardness , establishing a rule for Clerical deportment ; He that will be greatest among you , let him be your Minister : so supposing a greater and a lesser , a Minister and a person to be ministred unto , but dividing the grandeur of the Person from the greatness of Office , ( that the higher the imployment is , the more humble should be the man ; ) because in Spiritual prelation it is not as in Secular pomps , where the Dominion is despotick , the Coercion bloudy , the Dictates 〈◊〉 , the Laws externally compulsory , and the Titles arrogant and vain ; and all the advantages are so passed upon the Person , that making that first to be splendid , it passes from the Person to the subjects , who in abstracted essences do not easily apprehend Regalities in veneration , but as they are subjected in persons made excellent by such superstructures of Majesty : But in Dignities Ecelesiastical the Dominion is paternal , the 〈◊〉 perswasive and argumentative , the Coercion by censures immaterial , by cession and consent , by denial of benefits , by the interest of vertues , and the efficacy of hopes , and impresses upon the spirit ; the Laws are full of admonition and Sermon ; the Titles of honour monitors of duty , and memorials of labour and offices ; and all the advantages , which from the Office usually pass upon the Person , are to be devested by the humility of the man ; and when they are of greatest veneration they are abstracted excellencies and immaterial , not passing through the Person to the people , and reslected to his lustre , but transmitted by his labour and ministery , and give him honour for his labour's sake , ( which is his personal excellency ) not for his honour and title , which is either a derivative from Christ , or from the constitution of pious persons , estimating and valuing the relatives of Religion . 15. Then Jesus taketh a little child , and setteth him in the midst , propounding him by way of Emblem a pattern of Humility and Simplicity , without the mixtures of Ambition or caitive distempers ; such infant candour and low liness of spirit being the necessary port through which we must pass , if we will enter into the Courts of Heaven . But as a current of wholsome waters breaking from its restraint runs out in a succession of waters , and every preceding draught draws out the next : so were the Discourses of Jesus excellent and opportune , creating occasions for others , that the whole doctrine of the Gospel and the entire will of the Father might be communicated upon design ; even the chances of words and actions being made regular and orderly by Divine Providence . For from the instance of Humility in the symbol and Hieroglyphick of the child , Jesus discourses of the care God takes of little children , whether naturally or spiritually such ; the danger of doing them scandal and offences ; the care and power of their Angels guardian ; of the necessity in the event that Scandals should arise , and of the great woe and infelicity of those persons who were the active ministers of such offences . 16. But if in the traverses of our life discontents and injuries be done , Jesus teaches how the injured person should demean himself : First , reprove the offending party privately ; if he repent , forgive him for ever with a mercy as unwearied and as multiplied as his repentance . For the servant to whom his Lord had forgiven 10000 talents , because he refused to forgive his fellow-servant 100 pence , was delivered to the * tormentors , till he should pay that debt which his Lord once forgave , till the servant's impiety forced him to repent his donative and remission . But if he refuses the charity of private correction , let him be reproved before a few witnesses : and in case he be still incorrigible , let him be brought to the tribunal of the Church ; against whose advices if he shall kick , let him feel her power , and be cut off from the communion of Saints , becoming a Pagan or a Publican . And to make that the Church shall not have a dead and ineffectual hand in her animadversions , Jesus promises to all the Apostles , what before he promised to Peter , a power of binding and loosing on earth , and that it should be ratified in Heaven what they shall so dispose on earth with an unerring key . 17. But John interrupted him , telling him of a stranger that cast out Devils in the name of Jesus , but because he was not of the family , he had forbidden him . To this Jesus replied , that he should in no wise have forbidden him , for in all reason he would do veneration to that person whose Name he saw to be energetical and triumphant over Devils , and in whose name it is almost necessary that man should believe ; who used it as an instrument of ejection of impure spirits . Then Jesus proceeded in his excellent Sermon and union of discourses , adding holy Precepts concerning offences which a man might do to himself ; in which case he is to be severe , though most gentle to others . For in his own case he must shew no mercy , but abscission : for it it better to cut off the offending hand or foot , or extinguish the offending eye , rather than upon the support of a troublesome soot , and by the light of an offending eye , walk into ruine and a sad eternity , where the worm dieth not , and the fire is not quenched . And so Jesus ended this chain of excellent Discourses . 18. About this time was the Jews Feast of Tabernacles , whither Jesus went up as it were in secret , and passing through Samaria he found the inhabitants of a little village so inhospitable , as to refuse to give him entertainment ; which so provoked the intemperate zeal of James and John , that they would fain have called for fire to consume them , even as Elias did . But Jesus rebuked the furies of their anger , teaching them to distinguish the spirit of Christianity from the ungentleness of the decretory zeal of Elias . For since the Son of man came with a purpose to seek and save what was lost , it was but an indiscreet temerity suddenly upon the lightest umbrages of displeasure to destroy a man , whose redemption cost the effusion of the dearest bloud from the heart of Jesus . But contrariwise Jesus does a Miracle upon the ten Leprous persons which came to him from the neighbourhood , crying out with sad exclamations for help . But Jesus sent them to the Priest to offer for their cleansing . Thither they went , and but one only returned to give thanks , and he a stranger , who with a loud voice glorified God , and with humble adoration worshipped , and gave thanks to Jesus . 19. When Jesus had finished his journey , and was now come to Jerusalem , for the first days he was undiscerned in publick conventions , but heard of the various opinions of men concerning him : some saying he was a good man , others , that he 〈◊〉 the people ; and the Pharisees sought for him to do him a mischief . But when they despaired of finding him in the midst of the Feast and the people , he made Sermons openly in the midst of the Temple ; whom when he had convinced by the variety and divinity of his Miracles and Discourses , they gave the greatest testimony in the world of humane weakness , and how prevalent a prejudice is above the confidence and conviction of a demonstration . For a proverb , a mistake , an error in matter of circumstance did in their understandings outweigh multitudes of Miracles and arguments ; and because Christ was of Galilee , because they knew whence he was , because of the Proverb , that 〈◊〉 of Galilee comes no Prophet , because the Rulers did not believe in him , these outweighed the demonstrations of his mercy , and his power , and Divinity . But yet very many believed on him ; and no man durst lay hands to take him ; for as yet his time was not come , in which he meant to give himself up to the power of the Jews : and therefore when the Pharisees sent Officers to seise him , they also became his Disciples , being themselves surprised by the excellency of his Doctrine . 20. After this Jesus went to the mount of Olivet on the East of Jerusalem , and the next day returned again into the Temple , where the Scribes and Pharisees brought him a woman taken in the act of Adultery , tempting him to give sentence , that they might accuse him of severity or intermedling if he condemned her , or of remisness and popularity if he did acquit her . But Jesus found out an expedient for their difficulty , and changed the Scene , by bidding the innocent person among them cast the first stone at the Adulteress ; and then stooping down to give them fair occasion to withdraw , he wrote upon the ground with his finger , whilest they left the woman and her crime to a more private censure : Jesus was left alone , and the woman in the midst ; whom Jesus dismissed , charging her to sin no more . And a while after Jesus begins again to discourse to them , of his Mission from the Father , of his Crucifixion and exaltation from the earth , of the reward of Believers , of the excellency of Truth , of spiritual Liberty and Relations , who are the sons of Abraham , and who the children of the Devil , of his own eternal generation , of the desire of Abraham to see his day . In which Sermon he continued , adding still new excellencies , and confuting their malicious and vainer calumnies , till they , that they also might 〈◊〉 him , took up stones to cast at him ; but he went out of the Temple , going through the midst of them , and so passed by . 21. But in his passage he met a man who had been born blind : and after he had discoursed cursorily of the cause of that Blindness , it being a misery not sent as a punishment to his own or his parents sin , but as an occasion to make publick the glory of God ; he , to manifest that himself was the light of the World in all sences , said it now , and proved it by a Miracle : for sitting down he made clay of spittle , and anointing the eyes of the blind man , bid him go wash in Siloam ; which was a Pool of limpid water which God sent at the Prayer of Isaiah the Prophet , a little before his death , to satisfie the necessities of his people oppressed with thirst and a strict siege , and it stood at the foot of the mount Sion , and gave its water at first by returns and periods , always to the Jews , but not to the enemies . And those intermitted springings were still continued , but only a Pool was made from the frequent effluxes . The blind man went , and washed , and returned seeing ; and was incessantly vexed by the Pharisees , to tell them the manner and circumstances of the cure : and when the man had averred the truth , and named his Physician , giving him a pious and charitable testimony , the Pharisees , because they could not force him to disavow his good opinion of Jesus , cast him out of the 〈◊〉 . But Jesus meeting him received him into the Church , told him he was CHRIST ; and the man became again enlightned , and he believed , and worshipped . But the Pharisees blasphemed : for such was the dispensation of the Divine mysteries , that the blind should see , and they which think they see clearly should become blind , because they had not the excuse of ignorance to lessen or take off the sin , but in the midst of light they shut their eyes , and doted upon darkness , and therefore did their sin remain . 22. But Jesus continued his Sermon among the Pharisees , insinuating reprehensions in his dogmatical discourses , which like light shined and discovered error . For by discoursing the properties of a good Shepherd , and the lawful way of intromission , he proved them to be thieves and robbers , because they refused to enter in by Jesus , who is the door of the sheep ; and upon the same ground reproved all those false Christs which before him usurped the title of Messias , and proved his own vocation and office by an argument which no other shepherd would use , because he laid down his life for his sheep : others would take the fleece and eat the flesh , but none but himself would die for his sheep ; but he would first die , and then gather his sheep together into one fold , ( intimating the calling of the Gentiles ; ) to which purpose he was enabled by his Father to lay down his life , and to take it up ; and had also endeared them to his Father , that they should be preserved unto eternal life , and no power should be able to take them out of his hand , or the hand of his Father : for because Jesus was united to the Father , the Father's care preserved the Son's flocks . 23. But the Jews , to requite him for his so divine Sermons , betook themselves to their old argument , they took up stones again to cast at him , pretending he had blasphemed : but Jesus proved it to be no blasphemy to call himself the son of God , because they to whom the Word of God came are in Scripture called Gods. But nothing could satisfie them , whose temporal interest was concerned not to consent to such Doctrine which would save their souls by ruining their temporal concernments . But when they sought again to take him , Jesus escaped out of their hands , and went away beyond Jordan , where John at first baptized : which gave the people occasion to remember that John did no Miracle , but this man does many , and John , whom all men did revere and highly account of for his Office and Sanctity , gave testimony to Jesus . And many believed on him there . 24. After this , Jesus , knowing that the harvest was great , and as yet the labourers had been few , sent out seventy two of his Disciples with the like commission as formerly the 12. Apostles , that they might go before to those places whither himself meant to come . Of which number were the Seven , whom afterwards the Apostles set over the Widows , and Matthias , Mark , and some say Luke , Justus , Barnabas , Apelles , Rufus , Niger , Cephas , ( not Peter ) Thaddaeus , Aristion , and John. The rest of the names could not be recovered by the best diligence of Eusebius and Epiphanius . But when they returned from their journey , they rejoyced greatly in the legation and power , and Jesus also rejoyced in spirit , giving glory to God , that he had made his revelations to babes and the more imperfect 〈◊〉 ; like the lowest Valleys which receive from Heaven the greatest flouds of rain and blessings , and stand thick with corn and flowers , when the Mountains are unfruitful in their height and greatness . 25. And now a Doctor of the Law came to Jesus , asking him a Question of the greatest consideration that a wise man could ask , or a Prophet answer ; Master , what shall I do to inherit eternal life ? Jesus referred him to the Scriptures , and declared the way to Heaven to be this only , to love the Lord with all our powers and faculties , and our neighbour as our self . But when the Lawyer being captious made a scruple in a smooth rush , asking what is meant by Neighbour : Jesus told him , by a Parable of a Traveller fallen into the hands of robbers , and neglected by a Priest and by a Levite , but relieved by a Samaritan , that no distance of Countrey or Religion destroys the relation of Neighbourhood ; but every person with whom we converse in peace and charity is that Neighbour whom we are to love as our selves . 26. Jesus having departed from Jerusalem upon the forementioned danger , came to a village called Bethany , where Martha making great and busie preparation for his entertainment , to express her joy and her affections to his person , desired Jesus to dismiss her Sister Mary from his feet , who sate there feasting her self with the viands and sweetnesses of his Doctrine , incurious of the provisions for entertainment . But Jesus commended her choice ; and though he did not expresly disrepute Martha's Civility , yet he preferred Mary's Religion and Sanctity of affections . In this time ( because the night drew on , in which no man could work ) Jesus hastened to do his Father's business , and to pour out whole cataracts of holy Lessons , like the fruitful Nilus swelling over the banks , and filling all the trenches , to make a plenty of corn and fruits great as the inundation . Jesus therefore teaches his Disciples that Form of Prayer the second time which we call the Lord's Prayer : teaches them assiduity and indefatigable importunity in Prayer , by a Parable of an importunate Neighbour borrowing loaves at midnight , and a troublesome Widow who forced an unjust Judge to do her right by her clamorous and hourly addresses : encourages them to pray , by consideration of the Divine goodness and fatherly affection , far more indulgent to his Sons than natural Fathers are to their dearest issue ; and adds a gracious promise of success to them that pray . He reproves Pharisaical ostentation ; arms his Disciples against the fear of men and the terrors of Persecution , which can arrive but to the incommodities of the Body ; teaches the fear of God , who is Lord of the whole Man , and can accurse the Soul as well as punish the Body . He refuses to divide the inheritance between two Brethren , as not having competent power to become Lord in temporal jurisdictions . He preaches against Covetousness , and the placing felicities in worldly possessions , by a Parable of a rich man , whose riches were too big for his barns , and big enough for his Soul , and he ran over into voluptuousness , and stupid complacencies in his perishing goods : he was snatched from their possession , and his Soul taken from him in the violence of a rapid and hasty sickness in the space of one night . Discourses of divine Providence and care over us all , and descending even as low as grass . He exhorts to Alms-deeds , to Watchfulness , and preparation against the sudden and unexpected coming of our Lord to Judgment , or the arrest of death : tells the offices and sedulity of the Clergy , under the Apologue of Stewards and Governours of their Lords houses ; teaches them gentleness and sobriety , and not to do evil upon confidence of their Lord's absence and delay ; and teaches the people even of themselves to judge what is right concerning the signs of the coming of the Son of Man. And the end of all these discourses was , that all men should repent , and live good lives , and be saved . 27. At this Sermon there were present some that told him of the Galileans , whose bloud Pilate mingled with their sacrifices . For the Galileans were a sort of people that taught it to be unlawful to pay tribute to strangers , or to pray for the Romans ; and because the Jews did both , they refused to communicate in their sacred Rites , and would sacrifice apart : at which Solemnity when Pilate the Roman Deputy had apprehended many of them , he caused them all to be slain , making them to die upon the same Altars . These were of the Province of Judaea , but of the same Opinion with those who taught in Galilee , from whence the Sect had its appellative . But to the story ; Jesus made reply , that these external accidents , though they be sad and calamitous , yet they are no arguments of condemnation against the persons of the men , to convince them of a greater guilt than others , upon whom no such visible signatures have been imprinted . The purpose of such chances is , that we should repent , lest we perish in the like judgment . 28. About this time a certain Ruler of a Synagogue renewed the old Question about the observation of the Sabbath , repining at Jesus that he cured a woman that was crooked , loosing her from her infirmity , with which she had been afflicted eighteen years . But Jesus made the man ashamed by an argument from their own practice , who themselves loose an oxe from the stall on the Sabbath , and lead him to watering : And by the same argument he also stopt the mouths of the Scribes and Pharisees , which were open upon him for curing an Hydropick person upon the Sabbath . For Jesus , that he might draw off and separate Christianity from the yoke of Ceremonies by abolishing and taking off the strictest Mosaical Rites , chose to do very many of his Miracles upon the Sabbath , that he might do the work of abrogation and institution both at once ; not much unlike the Sabbatical Pool in Judaea , which was dry six days , but gushed out in a full stream upon the Sabbath . For though upon all days Christ was operative and miraculous , yet many reasons did concur and determine him to a more frequent working upon those days of publick ceremony and convention . But going forth from thence he went up and down the Cities of Galilee , re-enforcing the same Doctrine he had formerly taught them , and daily adding new Precepts and cautions , and prudent insinuations : advertising of the multitudes of them that perish , and the paucity of them that shall be saved , and that we should strive to enter in at the strait gate ; that the way to destruction is broad and plausible , the way to Heaven nice and austere , and few there be that find it : teaches them modesty at Feasts , and entertainments of the poor : discourses of the many excuses and unwillingnesses of persons who were invited to the feast of the Kingdom , the refreshments of the Gospel ; and tacitly insinuates the rejection of the Jews , who were the first invited , and the calling of the Gentiles , who were the persons called in from the high ways and hedges . He reprehends Herod for his subtilty and design to kill him : prophesies that he should die at Jerusalem ; and intimates great sadnesses future to them for neglecting this their day of visitation , and for killing the Prophets and the Messengers sent from God. 29. It now grew towards Winter , and the Jews feast of Dedication was at hand ; therefore Jesus went up to Jerusalem to the Feast , where he preached in Solomon's Porch , which part of the Temple stood intire from the first ruines : and the end of his Sermon was , that the Jews had like to have stoned him . But retiring from thence he went beyond Jordan , where he taught the people in a most elegant and perswasive Parable concerning the mercy of God in accepting Penitents , in the Parable of the Prodigal son returning ; discourses of the design of the Messias coming into the world to recover erring persons from their sin and danger , in the Apologues of the Lost sheep , and Goat ; and under the representment of an Unjust , but prudent , Steward , he taught us so to employ our present opportunities and estates , by laying them out in acts of Mercy and Religion , that when our Souls shall be dismissed from the stewardship and custody of our body , we may be entertained in everlasting habitations . He instructeth the Pharisees in the question of Divorces , limiting the permissions of Separations to the only cause of Fornication : preferreth holy Coelibate before the estate of Marriage , in them to whom the gift of Continency is given in order to the Kingdom of Heaven . He telleth a Story or a Parable ( for which , is uncertain ) of a Rich man ( whom Euthymius out of the tradition of the Hebrews , nameth Nymensis ) and Lazarus ; the first a voluptuous person , and uncharitable ; the other pious , afflicted , sick , and a begger : the first died , and went to Hell ; the second to Abraham's bosome : God so ordering the dispensation of good things , that we cannot easily enjoy two Heavens , nor shall the infelicities of our lives ( if we be pious ) end otherwise than in a beatified condition . The Epilogue of which story discovered this truth also , That the ordinary means of Salvation are the express revelations of Scripture , and the ministeries of God's appointment ; and whosoever neglects these shall not be supplied with means extraordinary , or if he were , they would be totally ineffectual . 30. And still the people drew water from the fountains of our Saviour , which streamed out in a full and continual emanation . For adding wave to wave , line to line , precept upon precept , he reproved the Fastidiousness of the Pharisee , that came with Eucharist to God and contempt to his brother ; and commended the Humility of the Publican's address , who came deploring his sins , and with modesty and penance and importunity begged and obtained a mercy . Then he laid hands upon certain young children , and gave them benediction , charging his Apostles to admit infants to him , because to them in person , and to such in embleme and signification , the Kingdom of Heaven does appertain . He instructs a young man in the ways and counsels of perfection , besides the observation of Precepts , by heroical Renunciations and acts of munificent Charity . Which discourse because it alighted upon an indisposed and an unfortunate subject , ( for the young man was very rich ) Jesus discourses how hard it is for a rich man to be saved ; but he expounds himself to mean , they that trust in riches ; and however it is a matter of so great temptation , that it is almost impossible to escape , yet with God nothing is impossible . But when the Apostles heard the Master bidding the young man sell all , and give to the poor , and follow him , and for his reward promised him a heavenly treasure , Peter , in the name of the rest , began to think that this was their case , and the promise also might concern them : but they asked the Question , What shall we have , who have forsaken all , and followed thee ? Jesus answered , that they should sit upon twelve thrones , judging the twelve tribes of Israel . 31. And Jesus extended this mercy to every Disciple that should forsake either house , or wife , or children , or any thing for his sake and the Gospel's , and that they should receive a hundred fold in this life , by way of comfort and equivalency , and in the world to come thousands of glories and possessions in fruition and redundancy . For they that are last shall be first , and the first shall be last : and the despised people of this world shall reign like Kings , and contempt it self shall swell up into glory , and poverty into an eternal satisfaction . And these rewards shall not be accounted according to the priviledges of Nations , or priority of vocation , but readiness of mind and obedience , and sedulity of operation after calling : which Jesus taught his Disciples in the Parable of the Labourers in the Vineyard , to whom the Master gave the same reward , though the times of their working were different ; as their calling and employment had determined the opportunity of their labours . DISCOURSE XVII . Of Scandal , or Giving and taking Offence . 1. A Sad curse being threatned in the Gospel to them who offend any of Christ's little ones , that is , such as are novices and babes in Christianity , it concerns us to learn our duty and perform it , that we may avoid the curse ; for , Woe to all them by whom offences come . And although the duty is so plainly explicated and represented in gloss and case by the several Commentaries of S. Paul upon this menace of our Blessed Saviour ; yet because our English word Offence , which is commonly used in this Question of Scandal , is so large and equivocal that it hath made many pretences , and intricated this article to some inconvenience , it is not without good purpose to draw into one body those Propositions which the Masters of Spiritual life have described in the managing of this Question . 2. First , By whatsoever we do our duty to God we cannot directly do offence or give scandal to our Brother ; because in such cases where God hath obliged us , he hath also obliged himself to reconcile our duty to the designs of God , to the utility of Souls , and the ends of Charity . And this Proposition is to be extended to our Obedience to the lawful Constitutions of our competent Superiours , in which cases we are to look upon the Commandment , and leave the accidental events to the disposition of that Providence who reconciles dissonancies in nature , and concentres all the variety of accidents into his own glory . And whosoever is offended at me for obeying God or God's Vicegerent , is offended at me for doing my duty ; and in this there is no more dispute , but whether I shall displease God , or my peevish neighbour . These are such whom the Spirit of God complains of under other representments : They think it strange we run not into the same excess of riot ; Their eye is evil because their Master's eye is good ; and the abounding of God's grace also may become to them an occasion of falling , and the long-suffering of God the encouragement to sin . In this there is no difficulty : for in what case soever we are bound to obey God or Man , in that case and in that conjunction of circumstances we have nothing permitted to our choice , and have no authority to remit of the right of God or our Superiour . And to comply with our neighbour in such Questions , besides that it cannot serve any purposes of Piety if it declines from Duty in any instance , it is like giving Alms out of the portion of Orphans , or building Hospitals with the money and spoils of Sacriledge . It is pusillanimity , or hypocrisie , or a denying to confess Christ before men , to comply with any man , and to offend God , or omit a Duty . Whatsoever is necessary to be done , and is made so by God , no weakness or peevishness of man can make necessary not to be done . For the matter of Scandal is a duty beneath the prime obligations of Religion . 3. Secondly , But every thing which is used in Religion is not matter of precise Duty , but there are some things which indeed are pious and religious , but dispensable , voluntary , and commutable ; such as are voluntary Fasts , exteriour acts of Discipline and Mortification not enjoyned , great degrees of exteriour Worship , Prostration , long Prayers , Vigils : and in these things , although there is not directly a matter of Scandal , yet there may be some prudential considerations in order to Charity and Edification . By pious actions I mean either particular pursuances of a general Duty , which are uncommanded in the instance , such as are the minutes and expresses of Alms ; or else they are commended , but in the whole kind of them unenjoyned , such as Divines call the Counsels of perfection . In both these cases a man cannot be scandalous . For the man doing in charity and the love of God such actions which are aptly expressive of love , the man ( I say ) is not uncharitable in his purposes ; and the actions themselves being either attempts or proceedings toward Perfection , or else actions of direct Duty , are as innocent in their productions as in themselves , and therefore without the malice of the recipient cannot induce him into sin : and nothing else is Scandal . To do any pious act proceeds from the Spirit of God , and to give Scandal , from the Spirit of Malice or Indiscretion ; and therefore a pious action , whose fountain is love and 〈◊〉 , cannot end in Uncharitableness or Imprudence . But because when any man is offended at what I esteem Piety , there is a question whether the action be pious or no : therefore it concerns him that works to take care that his action be either an act of Duty , though not determined to a certain particular ; or else be something 〈◊〉 in Scripture , or practised by a holy person there recorded , and no-where reproved ; or a practice warranted by such precedents which modest , prudent and religious persons account a sufficient inducement of such particulars : for he that proceeds upon such principles derives the warrant of his actions from beginnings which secure the particular , and quits the Scandal . 4. This , I say , is a security against the Uncharitableness and the Sin of Scandal ; because a zeal of doing pious actions is a zeal according to God : but it is not always a security against the Indiscretion of the Scandal . He that reproves a foolish person in such circumstances that provoke him , or make him impudent or blasphemous , does not give Scandal , and brings no sin upon himself , though he occasioned it in the other : But if it was probable such effects would be consequent to the reprehension , his zeal was imprudent and rash ; but so long as it was zeal for God , and in its own matter lawful , it could not be an active or guilty Scandal : but if it be no zeal , and be a design to entrap a man's unwariness or passion or shame , and to disgrace the man , by that means or any other to make him sin , then it is directly the offending of our Brother . They that preach'd Christ out of envy intended to do offence to the Apostles : but because they were impregnable , the sin rested in their own bosom , and God wrought his own ends by it . And in this sence they are Scandalous persons who fast for Strife , who pray for Rebellion , who intice simple persons into the snare by colours of Religion . Those very exteriour acts of Piety become an Offence , because they are done to evil purposes , to abuse Proselytes , and to draw away Disciples after them , and make them love the sin , and march under so splendid and fair colours . They who out of strictness and severity of perswasion represent the conditions of the Gospel alike to every person , that is , nicer than Christ described them in all circumstances , and deny such liberties of exteriour desires and complacency which may be reasonably permitted to some men , do very indiscreetly , and may occasion the alienation of some mens minds from the entertainments of Religion : but this being accidental to the thing it self , and to the purpose of the man , is not the Sin of Scandal , but it is the Indiscretion of Scandal , if by such means he divorces any man's mind from the cohabitation and unions of Religion : and yet if the purpose of the man be to affright weaker and unwise persons , it is a direct Scandal , and one of those ways which the Devil uses toward the peopling of his kingdom ; it is a plain laying of a snare to entrap feeble and uninstructed souls . 5. But if the pious action have been formerly joyned with any thing that is truly criminal , with Idolatry , with Superstition , with impious Customs or impure Rites , and by retaining the Piety I give cause to my weak brother to think I approve of the old appendage , and by my reputation invite him to swallow the whole action without discerning ; the case is altered : I am to omit that pious action , if it be not under command , until I have acquitted it from the suspicion of evil company . But when I have done what in prudence I guess sufficient to thaw the frost of jealousie , & to separate those dissonancies which formerly seemed united , I have done my duty of Charity , by endeavouring to free my brother from the snare , and I have done what in Christian prudence I was obliged , when I have protested against the appendent crime : If afterwards the same person shall entertain the crime upon pretence of my example , who have plainly 〈◊〉 it , he lays the snare for himself , and is glad of the pretence , or will in spite enter into the net , that he might think it reasonable to rail at me . I may not with Christian charity or prudence wear * the picture of our Blessed Lord in rings or medals , though with great affection and designs of doing him all the honour that I can , if by such Pictures I invite persons , apt more to follow me than to understand me , to give Divine honour to a Picture : but when I have declared my hatred of Superstitious worshippings , and given my brother warning of the snare which his own mistake or the Devil's malice was preparing for him , I may then without danger signifie my Piety and affections in any civil representments which are not against God's Law , or the Customs of the Church , or the analogy of Faith. And there needs no other reason to be given for this Rule than that there is no reason to be given against it : if the nature of the thing be innocent , and the purpose of the man be pious , and he hath used his moral industry to secure his brother against accidental mischances and abuses ; his duty in this particular can have no more parts and instances . 6. But it is too crude an assertion to affirm indefinitely , that whatsoever hath been abused to evil or superstitious purposes must presently be abjured , and never entertained for fear of Scandal ; for it is certain that the best things have been most abused . Have not some persons used certain verses of the Psalter as an antidote against the Tooth-ach ? and carried the blessed Sacrament in pendants about their necks as a charm to countermand Witches ? and S. John's Gospel as a spell against wild beasts and wilder untamed spirits ? Confession of sins to the Ministers of Religion hath been made an instrument to serve base ends ; and so indeed hath all Religion been abused : and some persons have been so receptive of Scandal , that they suspected all Religion to be a mere stratagem , because they have observed very many men have used it so . For some natures are like Spunges or Sugar , whose utmost verge if you dip in Wine , it drowns it self by the moisture it sucks up , and is drenched all over , receiving its alteration from within ; it s own nature did the mischief , and plucks on its own dissolution . And these men are greedy to receive a Scandal , and when it is presented but in small instances , they suck it up to the dissolution of their whole Religion , being glad of a quarrel , that their impieties may not want all excuse . But yet it is certainly very unreasonable to reject excellent things because they have been abused ; as if separable accidents had altered natures and essences , or that they resolve never to forgive the duties for having once fallen into the hands of unskilful or malicious persons . Hezekiah took away the brazen Serpent because the people abused it to Idolatry ; but the Serpent had long before lost its use : and yet if the people had not been a peevish and refractory and superstitious people , in whose nature it was to take all occasions of Superstition ; and farther yet , if the taking away such occasions and opportunities of that Sin in special had not been most agreeable with the designs of God , in forbidding to the people the common use of all Images in the second Commandment , which was given them after the erection of that brazen Statue ; Hezekiah possibly would not , or at least had not been bound to have destroyed that monument of an old story and a great blessing , but have sought to separate the abuse from the minds of men , and retained the Image . But in Christianity , when none of these circumstances occur , where by the greatness and plenty of revelations we are more fully instructed in the ways of Duty , and when the thing it self is pious , and the abuse very separable , it is infinite disparagement to us , or to our Religion , either that our Religion is not sufficient to cure an abuse , or that we will never part with it , but we must unpardonably reject a good because it had once upon it a crust or spot of leprosie , though since it hath been washed in the waters of Reformation . The Primitive Christians abstained from actions of themselves indifferent , which the unconverted people used , if those actions were symbolical , or adopted into false Religions , or not well understood by those they were bound to satisfie : But when they had washed off the accrescences of Gentile Superstition , they chose such Rites which their neighbours used , and had designs not imprudent or unhandsome ; and they were glad of a Heathen Temple to celebrate the Christian Rites in them , and they made no other change , but that they ejected the Devil , and invited their Lord into the possession . 7. Thirdly , In things merely indifferent , whose practice is not limited by command , nor their nature heightned by an appendent Piety , we must use our liberty so as may not offend our Brother , or lead him into a sin directly or indirectly . For Scandal being directly against Charity , it is to be avoided in the same measure and by the same proportions in which Charity is to be pursued . Now we must so use our selves , that we must cut off a foot , or pluck out an eye , rather than the one should bear us and the other lead us to sin and death ; we must rather rescind all the natural and sensual or dearest invitations to Vice , and deny our selves lawful things , than that lawful things should betray us to unlawful actions . And this rule is the measure of Charity : our neighbour's Soul ought to be dearer unto us than any temporal priviledge . It is lawful for me to eat herbs , or fish , and to observe an ascetick diet : But if by such austerities I lead others to a good opinion of Montanism , or the practices of Pythagoras , or to believe flesh to be impure , I must rather alter my diet , than teach him to sin by mistaking me . S. Paul gave an instance of eating flesh sold in the shambles from the Idol Temples : to eat it in the relation of an Idol-sacrifice is a great sin ; but when it is sold in the shambles , the property is altered to them that understand it so . But yet even this Paul would not do , if by so doing he should encourage undiscerning people to eat all meat conveyed from the Temple , and offered to Devils . It is not in every man's head to distinguish formalities , and to make abstractions of purpose from exteriour acts , and to alter their devotions by new relations and respects depending upon intellectual and Metaphysical notions . And therefore it is not safe to do an action which is not lawful , but after the making distinctions , before ignorant and weaker persons , who swallow down the bole and the box that carries it , and never 〈◊〉 their apple , or take the core out . If I by the law of Charity must rather quit my own goods than suffer my brother to perish ; much rather must I quit my priviledge , and those superstructures of favour and grace which Christ hath given me beyond my necessities , than wound the spirit and destroy the Soul of a weak man , for whom Christ died . It is an inordinate affection to love my own case , and circumstances of pleasure , before the soul of a Brother ; and such a thing are the priviledges of Christian liberty : for Christ hath taken off from us the restraints which God had laid upon the Jews in meat and Holy-days ; but these are but circumstances of grace given us for opportunities , and cheap instances of Charity ; we should ill die for our brother , who will not lose a meal to prevent his sin , or change a dish to save his Soul. And if the thing be indifferent to us , yet it ought not to be indifferent to us whether our brother live or die . 8. Fourthly , And yet we must not , to please peevish or froward people , betray our liberty which Christ hath given us . If any man opposes the lawfulness and licence of indifferent actions , or be disturbed at my using my priviledges innocently ; in the first case I am bound to use them still , in the second I am not bound to quit them to please him . For in the first instance , he that shall cease to use his liberty , to please him that says his liberty is unlawful , encourages him that says so in his false opinion , and by complying with him gives the Scandal ; and he who is angry with me for making use of it , is a person that , it may be , is crept in to spy out and invade my liberty , but not apt to be reduced into sin by that act of mine which he detests , for which he despises me , and so makes my person unapt to be exemplar to him . To be angry with me for doing what Christ hath allowed me , and which is part of the liberty he purchased for me when he took upon himself the form of a servant , is to judge me , and to be uncharitable to me : and he that does so is beforehand with me , and upon the active part ; he does the Scandal to me , and by offering to deprive me of my liberty he makes my way to Heaven narrower and more encumbred than Christ left it , and so places a stumbling-stone in my way ; I put none in his . And if such peevishness and discontent of a Brother engages me to a new and unimposed yoke , then it were in the power of my enemy or any malevolent person to make me never to keep Festival , or never to observe any private Fast , never to be prostrate at my Prayers , nor to do any thing but according to his leave , and his humour shall become the rule of my actions ; and then my Charity to him shall be the greatest uncharitableness in the world to my self , and his liberty shall be my bondage . Add to this , that such complying and obeying the peevishness of discontented persons is to no end of Charity : for besides that such concessions never satisfie persons who are unreasonably angry , because by the same reason they may demand more , as they ask this for which they had no reason at all ; it also incourages them to be peevish , and gives fewel to the passion , and seeds the wolf , and so encourages the sin , and prevents none . 9. Fifthly , For he only gives Scandal who induces his Brother directly or collaterally into sin , as appears by all the discourses in Scripture guiding us in this Duty ; and it is called laying a stumbling-block in our Brother's way , a wounding the Conscience of our weak Brother . Thus Balaam was said to lay a Scandal before the sons of Israel , by tempting them to Fornication with the daughters of Moab . Every evil example , or imprudent , sinful and unwary deportment , is a Scandal , because it invites others to do the like leading them by the hand , taking off the strangeness and insolency of the act , which deters many men from entertaining it ; and it gives some offers of security to others , that they shall escape as we have done ; besides that it is in the nature of all agents , natural and moral , to assimilate either by proper efficiency , or by counsel and moral invitements , others to themselves . But this is a direct Scandal : and such it is to give money to an idle person , who you know will be drunk with it ; or to invite an intemperate person to an opportunity of excess , who desires it always , but without thee wants it . Indirectly and accidentally , but very criminally , they give Scandal , who introduce persons into a state of life from whence probably they pass into a state of sin : so did the 〈◊〉 , who married their daughters to the idolatrous Moabites ; and so do they who intrust a Pupil to a vicious Guardian . For although God can preserve children in the midst of flames without scorching ; yet if they sindge their hair or scorch their flesh , they that put them in are guilty of the burning . And yet farther , if persons so exposed to danger should escape by miracle , yet they escape not who expose them to the danger . They who threw the Children of the Captivity into the furnace were burnt to death , though the Children were not hurt : and the very offering a person in our trust to a certain or probable danger foreseen and understood , is a likely way to pass sin upon the person so exposed , but a certain way to contract it in our selves ; it is directly against Charity , for no man loves a Soul unless he loves its safety , and he cares not to have his child safe that throws him into the fire . Hither are to be reduced all false Doctrines aptly productive of evil life ; the Doctrines are scandalous , and the men guilty , if they understand the consequents of their own propositions : or if they think it probable that persons will be led by such Doctrines into evil perswasions , though themselves believe them not to be necessary products of their Opinions , yetthe very publishing such Opinions which ( of themselves not being necessary , or otherwise very profitable ) are apt to be understood , by weak persons at least , to ill ends , is against Charity , and the duty we owe to our Brother's Soul. 10. Sixthly , It is not necessary for ever to abstain from things indifferent to prevent the offending of a Brother , but only till I have taken away that rock against which some did stumble , or have done my endeavour to remove it . In Questions of Religion it is lawful to use primitive and ancient words , at which men have been weakned and seem to stumble , when the objection is cleared , and the ill consequents and suspicion disavowed : and it may be of good use , charity and edification , to speak the language of the purest Ages , although that some words were used also in the impurest Ages , and descended along upon changing and declining Articles ; when it is rightly explicated in what sence the best men did innocently use them , and the same sence is now protested . But in this case it concerns prudence to see that the benefit be greater than the danger . And the same also is to be said concerning all the actions and parts of Christian liberty . For if after I have removed the unevenness and objection of the accident , that is , if when I have explained my disrelish to the crime which might possibly be gathered up and taken into practice by my misunderstood example , still any man will stumble and fall , it is a resolution to fall , a love of danger , a peevishness of spirit , a voluntary misunderstanding ; it is not a misery in the man more than it is his own fault : and when ever the cause of any sin becomes criminal to the man that sins , it is certain that if the other who was made the occasion did disavow and protest against the crime , the man that sins is the only guilty person both in the effect and cause too ; for the other could do no more but use a moral and prudent industry to prevent a being mis-interpreted ; and if he were tied to more , he must quit his interest for ever in a perpetual scruple ; and it is like taking away all Laws to prevent Disobedience , and making all even to secure the world against the effects of Pride or Stubbornness . I add to this , that since actions indifferent in their own natures are not productive of effects and actions criminal , it is merely by accident that men are abused into a sin ; that is , by weakness , by misconceit , by something that either discovers malice or indiscretion ; which because the act it self does not of it self , if the man does not voluntarily or by intention , the sin dwells no-where but with the man that entertains it : the man is no longer weak than he is mistaken , and he is not mistaken or abused into the sin by example of any man who hath rightly stated his own question , and divorced the suspicion of the sin from his action ; whatsoever comes after this is not weakness of understanding , but strength of passion ; and he that is always learning , and never comes to the knowledge of the truth , is something besides a silly man : Men cannot be always * babes in Christ without their own fault ; they are no longer Christ's little 〈◊〉 than they are inculpably ignorant . For it is but a mantle cast over pride and frowardness , to think our selves able to teach others , and yet pretend Offence and Scandal ; to scorn to be instructed , and yet complain that we are offended , and led into sin for want of knowledge of our Duty . He that understands his Duty is not a person capable of Scandal by things indifferent . And it is certain , that no man can say concerning himself that he is scandalized at another , that is , that he is led into sin by mistake and weakness ; for if himself knows it , the mistake is gone : well may the Guides of their Souls complain concerning such persons , that their sin is procured by offending persons or actions ; but he that complains concerning himself to the same purpose , pretends ignorance for other ends , and contradicts himself by his complaint and knowledge of his error . The boy was prettily peevish who , when his Father bid him pronounce Thalassius , told him he could not pronounce Thalassius , at the same time speaking the word : just so impotent , weak and undiscerning a person is that , who would forbid me to do an indifferent action upon pretence that it makes him ignorantly sin ; for his saying so confutes his Ignorance , and argues him of a worse folly ; it is like asking my neighbour , whether such an action be done against my own will. 11. Seventhly , When an action is apt to be mistaken to contrary purposes , it concerns the prudence and charity of a Christian to use such compliance as best cooperates to God's glory , and hath in it the less danger . The Apostles gave an instance in the matter of Circumcision , in which they walked warily , and with variety of design , that they might invite the Gentiles to the easie yoke of Christianity , and yet not deter the Jew by a disrespect of the Law of Moses . And therefore S. Paul circumcised Timothy , because he was among the Jews , and descended from a Jewish parent , and in the instance gave sentence in compliance with the Jewish perswasion , because Timothy might well be accounted for a Jew by birth ; unto them the Rites of Moses were for a while permitted : But when Titus was brought upon the scene of a mixt assembly , and was no Jew , but a Greek , to whom Paul had taught they ought not to be circumcised ; although some Jews watched what he would do , yet he plainly refused to circumcise him , chusing rather to leave the Jews angry , than the Gentiles scandalized or led into an opinion that Circumcision was necessary , or that he had taught them otherwise out of collateral ends , or that now he did so . But when a case of Christian liberty happened to S. Peter , he was not so prudent in his choice , but at the coming of certain Jews from Jerusalem withdrew himself from the society of the Gentiles ; not considering , that it was worse if the Gentiles , who were invited to Christianity by the sweetness of its liberty and compliance , should fall back , when they that taught them the excellency of Christian liberty durst not stand to it , than if those Jews were displeased at Christianity for admitting Gentiles into its communion , after they had been instructed that God had broken down the partition-wall , and made them one sheepfold . It was of greater concernment to God's glory to gain the Gentiles , than to retain the Jews ; and yet if it had not , the Apostles were bound to bend to the inclinations of the weaker , rather than be mastered by the wilfulness of the stronger , who had been sufficiently instructed in the articles of Christian liberty , and in the adopting the Gentiles into the Family of God. Thus if it be a question whether I should abate any thing of my external Religion or Ceremonies to satisfie an Heretick or a contentious person , who pretends Scandal to himself , and is indeed of another Perswasion ; and at the same time I know that good persons would be weakned at such forbearance , and estranged from the good perswasion and Charity of Communion , which is part of their Duty ; it more concerns Charity and the glory of God that I secure the right , than twine about the wrong , wilful and malicious persons . A Prelate must rather fortifie and encourage Obedience , and strengthen Discipline , than by remisness toward refractory spirits , and a desire not to seem severe , weaken the hands of consciencious persons by taking away the marks of difference between them that obey and them that obey not : and in all cases when the question is between a friend to be secured from Apostasie , or an enemy to be gained from Indifferency , S. Paul's rule is to be observed , Do good to all , but especially to the houshold of Faith. When the Church in a particular instance cannot be kind to both , she must first love her own children . 12. Eighthly , But when the question is between pleasing and contenting the fancies of a Friend , and the gaining of an Enemy , the greater good of the Enemy is infinitely to be preferred before the satisfying the unnecessary humour of the Friend ; and therefore , that we may gain persons of a different Religion , it is lawful to entertain them in their innocent customs , that we may represent our selves charitable and just , apt to comply in what we can , and yet for no end complying farther than we are permitted . It was a policy of the Devil to abuse Christians to the Rites of 〈◊〉 by imitating the Christian Ceremonies ; and the Christians themselves were before-hand with him in that policy ; for they facilitated the reconcilement of Judaism with Christianity by common Rites , and invited the Gentiles to the Christian Churches , because they never violated the Heathen Temples , but loved the men , and imitated their innocent Rites , and only offered to reform their Errors , and hallow their abused purposes : and this , if it had no other contradictory or unhandsome circumstance , gave no offence to other Christians , when they had learned to trust them with the government of Ecclesiastical affairs to whom God had committed them , and they all had the same purposes of Religion and Charity . And when there is no objection against this but the furies or greater heats of a mistaken Zeal , the compliance with evil or unbelieving persons , to gain them from their Errors to the ways of Truth and sincerity , is great prudence and great Charity ; because it chuses and acts a greater good at no other charge or expence but the discomposing of an intemperate Zeal . 13. Ninthly , We are not bound to intermit a good or a lawful action as soon as any man tells us it is scandalous , ( for that may be an easie stratagem to give me laws , and destroy my liberty : ) but either when the action is of it self , or by reason of a publick known indisposition of some persons , probably introductive of a sin ; or when we know it is so in fact . The other is but affrighting a man ; this only is prudent , that my Charity be guided by such rules which determine wise men to actions or omissions respectively . And therefore a light fame is not strong enough to wrest my liberty from me ; but a reasonable belief or a certain knowledge , in the taking of which estimate we must neither be too credulous and easie , nor yet ungentle and stubborn , but do according to the actions of wise men and the charities of a Christian. Hither we may refer the rules of abstaining from things which are of evil report . For not every thing which is of good report is to be followed , for then a false opinion , when it is become popular , must be professed for Conscience sake ; nor yet every thing that is of bad report is to be avoided , for nothing endured more shame and obloquy than Christianity at its first commencement . But by good report we are to understand such things which are well reported of by good men and wise men , or Scripture , or the consent of Nations . And thus for a woman to marry within the year of mourning is scandalous , because it is of evil report , gives suspicion of lightness or some worse confederacy before the death of her husband : the thing it self is apt to minister the suspicion , and this we are bound to prevent : And unless the suspicion be malicious , or imprudent and unreasonable , we must conceal our actions from the surprises and deprehensions of suspicion . It was scandalous amongst the old Romans not to marry ; among the Christians for a Clergy-man to marry twice , because it was against an Apostolical Canon : but when it became of ill report for any Christian to marry the second time , because this evil report was begun by the errors of Montanus , and is against a permission of holy Scripture , no Lay-Christian was bound to abstain from a second bed for fear of giving scandal . 14. Tenthly , The precept of avoiding Scandal concerns the Governours of the Church or State in the making and execution of Laws . For no Law in things indifferent ought to be made to the provocation of the Subject , or against that publick disposition which is in the spirits of men , and will certainly cause perpetual irregularities and Schisms . Before the Law be made , the Superiour must comply with the subject ; after it is made , the subject must comply with the Law. But in this the Church hath made fair provision , accounting no Laws obligatory till the people have accepted them , and given tacite approbation : for Ecclesiastical Canons have their time of probation , and if they become a burthen to the people , or occasion Schisms , Tumults , publick disunion of affections , and jealousies against Authority , the Laws give place , and either fix not when they are not first approved , or disappear by desuetude . And in the execution of Laws no less care is to be taken ; for many cases occur in which the Laws can be rescued from being a snare to mens Consciences by no other way but by dispensation , and slacking of the Discipline as to certain particulars . Mercy and Sacrifice , the Letter and the Spirit , the words and the intention , the general case and the particular exception , the present disposition and the former state of things , are oftentimes so repugnant , and of such contradictory interests , that there is no stumbling-block more troublesome or dangerous than a severe literal and rigorous exacting of Laws in all cases . But when Stubbornness or a Contentious spirit , when Rebellion and Pride , when secular Interest or ease and Licenciousness set men up against the Laws , the Laws then are upon the defensive , and ought not to give place : It is ill to cure particular Disobedience by removing a Constitution decreed by publick wisdom for a general good . When the evil occasioned by the Law is greater than the good designed , or than the good which will come by it in the present constitution of things , and the evil can by no other remedy be healed , it concerns the Law-giver's charity to take off such positive Constitutions which in the authority are merely humane , and in the matter indifferent , and evil in the event . The summ of this whole duty I shall chuse to represent in the words of an excellent person , S. Jerome : We must , for the avoiding of Scandal , quit everything which may be omitted without prejudice to the threefold truth , of Life , of Justice , and Doctrine : meaning , that what is not expresly commanded by God or our Superiours , or what is not expresly commended as an act of Piety and Perfection , or what is not an obligation of Justice , that is , in which the interest of a third person , or else our own Christian liberty , is not totally concerned , all that is to be given in sacrifice to Mercy , and to be made matter of Edification and Charity , but not of Scandal , that is , of danger , and sin , and falling , to our neighbour . The PRAYER . O Eternal Jesus , who art made unto us Wisdom , Righteousness , Sanctification , and Redemption , give us of thy abundant Charity , that we may love the eternal benefit of our 〈◊〉 Soul with a true , diligent and affectionate care and tenderness : Give us a fellow-feeling of one another's calamities , a readiness to bear each others burthens , aptness to forbear , wisdom to advise , counsel to direct , and a spirit of meekness and modesty trembling at our 〈◊〉 , fearful in our Brother's dangers , and joyful in his restitution and securities . Lord , let all our actions be pious and prudent , our selves wise as Serpents and innocent as Doves , and our whole life exemplar , and just , and charitable ; that we may like Lamps shining in thy Temple serve thee , and enlighten others , and guide them to thy Sanctuary ; and that shining clearly and burning zealously , when the Bridegroom shall come to bind up his Jewels , and beautifie his Spouse , and gather his Saints together , we and all thy Christian people knit in a holy fellowship may enter into the joy of our Lord , and partake of the eternal refreshments of the Kingdom of Light and Glory , where thou , O Holy and Eternal Jesu , livest and reignest in the excellencies of a Kingdom , and the infinite durations of Eternity . Amen . DISCOURSE XVIII . Of the Causes and Manner of the Divine Judgments . 1. GOD's Judgments are like the Writing upon the wall , which was a missive of anger from God upon Belshazzar ; it came upon an errand of Revenge , and yet was writ in so dark characters that none could read it but a Prophet . When-ever God speaks from Heaven , he would have us to understand his meaning ; and if he declares not his sence in particular signification , yet we understand his meaning well enough , if every voice of God lead us to Repentance . Every sad accident is directed against sin , either to prevent it , or to cure it ; to glorifie God , or to humble us ; to make us go forth of our selves and to rest upon the centre of all Felicities , that we may derive help from the same hand that smote us . Sin and Punishment are so near relatives , that when God hath marked any person with a sadness or unhandsome accident , men think it warrant enough for their uncharitable censures , and condemn the man whom God hath smitten , making God the executioner of our uncertain or ungentle sentences . Whether sinned , this man , or his parents , that 〈◊〉 was born blind ? said the Pharisees to our blessed LORD . Neither this man nor his parents , was the answer : meaning , that God had other ends in that accident to serve ; and it was not an effect of wrath , but a design of mercy both directly and collaterally . God's glory must be seen clearly by occasion of the curing the blind man. But in the present case the answer was something different . Pilate slew the Galileans when they were sacrificing in their Conventicles apart from the Jews . For they first had separated from Obedience and paying Tribute to Caesar ; and then from the Church , who disavowed their mutinous and discontented Doctrines . The cause of the one and the other are linked in mutual complications and endearment , and he who despises the one will quickly disobey the other . Presently upon the report of this sad accident the people run to the Judgment-seat , and every man was ready to be accuser and witness and judge upon these poor destroyed people . But Jesus allays their heat , and though he would by no means acquit these persons from deserving death for their denying tribute to Caesar , yet he alters the face of the tribunal , and makes those persons who were so apt to be accusers and judges to act another part , even of guilty persons too , that since they will needs be judging , they might judge themselves ; for , Think not these were greater sinners than all the other Galileans , because they suffered such things . I tell you nay , but , except ye repent ; ye shall all likewise perish : meaning , that although there was great probability to believe such persons , 〈◊〉 ( I mean ) and Rebels , to be the greatest sinners of the world , yet themselves , who had designs to destroy the Son of God , had deserved as great damnation . And yet it is observable , that the Holy Jesus only compared the sins of them that suffered with the estate of the other Galileans who suffered not ; and that also applies it to the persons present who told the news : to consign this Truth unto us , That when persons consederate in the same crimes are spared from a present Judgment falling upon others of their own society , it is indeed a strong alarm to all to secure themselves by Repentance against the hostilities and eruptions of sin ; but yet it is no exemption or security to them that escape , to believe themselves persons less sinful : for God sometimes decimates or tithes delinquent persons , and they die for a common crime , according as God hath cast their lot in the decrees of Predestination ; and either they that remain are sealed up to a worse calamity , or left within the reserves and mercies of Repentance ; for in this there is some variety of determination and undiscerned Providence . 2. The purpose of our Blessed Saviour is of great use to us in all the traverses and changes , and especially the sad and calamitous accidents , of the world . But in the misfortune of others we are to make other discourses concerning Divine Judgments than when the case is of nearer concernment to our selves . For first , when we see a person come to an * unfortunate and untimely death , we must not conclude such a man perishing and miserable to all eternity . It was a sad calamity that fell upon the Man of Judah , that returned to eat bread into the Prophet's house contrary to the word of the Lord : He was abused into the act by a Prophet , and a pretence of a command from God ; and whether he did violence to his own understanding , and believed the man because he was willing , or did it in sincerity , or in what degree of sin or excuse the action might consist , no man there knew : and yet a Lion slew him , and the lying Prophet that abused him escaped and went to his grave in peace . Some persons joyned in * society or interest with criminals have perished in the same Judgments ; and yet it would be hard to call them equally guilty who in the accident were equally miserable and involved . And they who are not strangers in the affairs of the world cannot but have heard or seen some persons who have lived well and moderately , though not like the 〈◊〉 of the Holocaust , yet like the ashes of Incense , sending up good perfumes , and keeping a constant and slow fire of Piety and Justice , yet have been surprised in the midst of some unusual , unaccustomed irregularity , and died in that sin : A sudden gayety of fortune , a great joy , a violent change , a friend is come , or a marriage-day hath transported some persons to indiscretions and too bold a licence ; and the indiscretion hath betrayed them to idle company , and the company to drink , and drink to a fall , and that hath hurri'd them to their grave . And it were a sad sentence to think God would not repute the untimely death for a punishment great enough to that deflexion from duty , and judge the man according to the constant tenor of his former life ; unless such an act was of malice great enough to outweigh the former habits , and interrupt the whole state of acceptation and grace . Something like this was the case of 〈◊〉 , who espying the tottering Ark went to support it with an unhallowed hand ; God smote him , and he died immediately . It were too severe to say his zeal and indiscretion carried him beyond a temporal death to the ruines of Eternity . Origen and many others have made themselves Eunuchs for the Kingdome of Heaven , and did well after it ; but those that did so , and died of the wound , were smitten of God , and died in their folly : and yet it is rather to be called a sad consequence of their indiscretion , than the express of a final anger from God Almighty . For as God takes off our sins and punishments by parts , remitting to some persons the sentence of death , and inflicting the fine of a temporal loss , or the gentle scourge of a lesser sickness : so also he lays it on by parts , and according to the proper proportions of the man and of the crime ; and every transgression and lesser deviation from our duty does not drag the Soul to death eternal , but God suffers our Repentance , though imperfect , to have an imperfect effect , knocking off the fetters by degrees , and leading us in some cases to a Council , in some to Judgment , and in some to Hell-fire : but it is not always certain that he who is led to the prison-doors shall there lie entombed ; and a Man may by a Judgment be brought to the gates of Hell , and yet those gates shall not prevail against him . This discourse concerns persons whose life is habitually fair and just , but are surprised in some unhandsome , but less criminal , action , and 〈◊〉 or suffer some great Calamity as the instrument of its expiation or amendment . 3. Secondly , But if the person upon whom the Judgment falls be habitually vicious , or the crime of a clamorous nature or deeper tincture ; if the man sin a sin unto death , and either meets it , or some other remarkable calamity not so feared as death ; provided we pass no farther than the sentence we see then executed , it is not against Charity or prudence to say , this calamity in its own formality , and by the intention of God , is a Punishment and Judgment . In the favourable cases of honest and just persons our sentence and opinions ought also to be favourable , and in such questions to encline ever to the side of charitable construction , and read other ends of God in the accidents of our neighbour than Revenge or express Wrath. But when the impiety of a person is scandalous and notorious , when it is clamorous and violent , when it is habitual and yet corrigible , if we find a sadness and calamity dwelling with such a sinner , especially if tho punishment be spiritual , we read the sentence of God written with his own hand , and it is not 〈◊〉 of opinion , or a pressing into the secrets of Providence , to say the same thing which God hath published to all the world in the 〈◊〉 of his Spirit . In such cases we are to observe the severity of God , on them that fall severity ; and to use those Judgments as instruments of the fear of God , & arguments to hate sin ; which we could not well do , but that we must look on them as verifications of God's threatning against great and impenitent sinners . But then if we descend to particulars , we may easily be deceived . 4. For some men are diligent to observe the accidents and chances of Providence upon those especially who differ from them in Opinion ; and whatever ends God can have , or whatever sins man can have , yet we lay that in fault which we therefore hate because it is most against our interest ; the contrary Opinion is our enemy , and we also think God hates it . But such fancies do seldom serve either the ends of Truth or Charity . Pierre Calceon died under the Barber's hand : there wanted not some who said it was a Judgement upon him for condemning to the fire the famous Pucelle of France , who prophesied the expulsion of the English out of the Kingdom . They that thought this believed her to be a Prophetess ; but others , that thought her a Witch , were willing to 〈◊〉 out another conjecture for the sudden death of the Gentleman . Garnier Earl of Gretz kept the Patriarch of Jerusalem from his right in David's Tower and the City , and died within three days ; and by Dabert the Patriarch it was called a Judgment upon him for his Sacrilege . But the uncertainty of that censure appeared to them who considered that Baldwin ( who gave commission to Garnier to withstand the Patriarch ) did not die ; but Godsrey of 〈◊〉 did die immediately after he had passed the right of the Patriarch : and yet when Baldwin was beaten at Rhamula , * some bold People pronounced that then God punished him upon the Patriarch's score , and thought his Sacrilege to be the secret cause of his overthrow ; and yet his own Pride and Rashness was the more visible , and the Judgment was but a cloud , and passed away quickly into a succeeding Victory . But I instance in a trisle . Certain it is , that God removed the Candlestick from the Levantine Churches because he had a quarrel unto them ; for that punishment is never sent upon pure designs of emendation , or for direct and immediate purposes of the Divine glory , but ever makes reflexion upon the past sin : but when we descend to a judgment of the particulars , God walks so in the dark to us , that it is not discerned upon what ground he smote them . Some say it was because they dishonoured the eternal Jesus , in denying the procession of the Holy Ghost from the Son. And in this some thought themselves sufficiently assured by a sign from Heaven , because the Greeks lost Constantinople upon Whitsunday , the day of the Festival of the Holy Spirit . The Church of Rome calls the Churches of the Greek Communion Schismatical , and thinks God righted the Roman quarrel when he revenged his own . Some think they were cut off for being Breakers of Images ; others think that their zeal against Images was a means they were cut off no sooner : and yet he that shall observe what innumerable Sects , Heresies and Factions were commenced amongst them , and how they were wanton with Religion , making it serve ambitious and unworthy ends , will see that , besides the ordinary conjectures of interested persons , they had such causes of their ruine which we also now feel heavily incumbent upon our selves . To see God adding eighteen years to the life of Hezekiah upon his Prayer , and yet cutting off the young Son of David begotten in adulterous embraces ; to see him rejecting Adonijah , and receiving Solomon to the Kingdom , begotten of the same Mother whose Son God in anger formerly slew ; to observe his mercies to Manasses , in accepting him to favour , and continuing the Kingdom to him , and his severity to Zedekiah , in causing his eyes to be put out ; to see him rewarding Nebuchadnezzar with the spoils of Egypt for destroying Tyre , and executing God's severe anger against it , and yet punishing others for being executioners of his wrath upon Jerusalem , even then when he purposed to chastise it ; to see 〈◊〉 raised from a Peasant to a Throne , and Pompey from a great Prince reduced to that condition , that a Pupil and an Eunuch passed sentence of death upon him ; to see great fortunes fall into the hand of a Fool , and Honourable old persons and Learned men descend to unequal Beggery ; to see him strike a stroke with his own hand in the Conversion of Saul , and another quite contrary in the cutting off of Judas , must needs be some restraint to our judgments concerning the general state of those men who lie under the rod ; but it proclaims an infinite uncertainty in the particulars , since we see contrary accidents happening to persons guilty of the same crime , or put in the same indispositions . God hath marked all great sins with some signal and express Judgments , and hath transmitted the records of them , or represented them before our eyes ; that is , hath done so in our Age , or it hath been noted to have been done before : and that being sufficient to affright us from those crimes , God hath not thought it expedient to do the same things to all persons in the same cases , having to all persons produced instances and examples of fear by fewer accidents , sufficient to restrain us , but not enough to pass sentence upon the changes of Divine Providence . 5. But sometimes God speaks plainer , and gives us notice what crimes he punishes in others , that we may the rather decline such rocks of offence . If the Crime and the Punishment be symbolical , and have proportion and correspondence of parts , the hand of God strikes the Man , but holds up one finger to point at the Sin. The death of the child of Bathsheba was a plain declaration that the anger of God was upon David for the Adulterous mixture . That Blasphemer whose Tongue was presently struck with an ulcerous tumour , with his tongue declared the glories of God and his own shame . And it was not doubted but God , when he smote the Lady of Dominicus Silvius , the Duke of Venice , with a loathsome and unsavory disease , did intend to chastise a remarkable vanity of hers in various and costly Perfumes , which she affected in an unreasonable manner , and to very evil purposes . And that famous person , and of excellent learning , Giacchettus of Geneva , being by his Wife found dead in the unlawful embraces of a stranger woman , who also died at the same instant , left an excellent example of God's anger upon the crime , and an evidence that he was then judged for his intemperate Lust. Such are all those punishments which are natural consequents to a Crime : as Dropsies , Redness of eyes , Dissolution of nerves , Apoplexies , to continual Drunkenness ; to intemperate Eating , Short lives and Sudden deaths ; to Lust , a Caitive slavish disposition , and a Foul diseased body ; Fire and Sword , and Depopulation of Towns and Villages , the consequents of Ambition and unjust Wars ; Poverty to Prodigality ; and all those Judgments which happen upon Cursings and horrid Imprecations , when God is under a Curse called to attest a Lie , and to connive at impudence ; or when the Oppressed persons in the bitterness of their souls wish evil and pray for vengeance on their Oppressors ; or that the Church upon just cause inflicts Spiritual censures , and delivers unto Satan , or curses and declares the Divine sentence against sinners , as S. Peter against Ananias and Sapphira , and S. Paul against Elymas , and of old Moses against Pharaoh and his Egypt , ( of this nature also was the plague of a withered hand inflicted upon 〈◊〉 , for stretching forth his hand to strike the Prophet . ) In these and all such instances the off-spring is so like the parent , that it cannot easily be concealed . Sometime the crime is of that nature , that it cries aloud for vengeance , or is threatned with a special kind of punishment , which by the observation and experience of the World hath regularly happened to a certain sort of persons : such as are dissolutions of Estates , the punishment of Sacrilege ; a descending curse upon posterity for four generations , specially threatned to the crime of Idolatry ; any plague whatsoever to Oppression ; untimely death to Murther ; an unthriving estate to the detention of Tithes , or whatsoever is God's portion allotted for the services of Religion : untimely and strange deaths to the Persecutors of Christian Religion : Nero killed himself ; Domitian was killed by his servants ; Maximinus and Decius were murthered , together with their children ; Valerianus imprisoned , flay'd and slain with tortures by Sapor King of Persia ; Diocletian perished by his own hand , and his House was burnt with the fate of Sodom and Gomorrah , with fire from above ; Antiochus the President under Aurelian , while Agapetus was in his agony and sufferance of Martyrdom , cried out of a flame within him , and died ; Flaccus vomited out his entrails presently after he had caused Gregory Bishop of Spoleto to be slain ; and Dioscorus , the father of S. Barbara , accused and betrayed his Daughter to the Hangman's cruelty for being a Christian , and he died by the hand of God by fire from Heaven . These are God's tokens , marks upon the body of insected persons , and declare the malignity of the disease , and bid us all beware of those determined crimes . 6. Thirdly , But then in these and all other accidents we must first observe from the cause to the effect , and then judge from the effect concerning the nature and the degree of the cause . We cannot conclude , This family is lessened , beggered , or extinct , therefore they are guilty of Sacrilege : but thus , They are Sacrilegious , and God hath blotted out their name from among the posterities , therefore this Judgment was an express of God's anger against Sacrilege : the Judgment will not conclude a Sin , but when a Sin infers the Judgment with a legible character and a prompt signification , not to understand God's choice is next to stupidity or carelesness . Arius was known to be a seditious , heretical and dissembling person , and his entrails descended on the earth when he went to cover his feet : it was very suspicious that this was the punishment of those sins which were the worst in him : But he that shall conclude Arius was an Heretick or Seditious , upon no other ground but because his bowels gushed out , begins imprudently , and proceeds uncharitably . But it is considerable , that men do not arise to great crimes on the sudden , but by degrees of carelesness to lesser impieties , and then to clamorous sins : And God is therefore said to punish great crimes or actions of highest malignity , because they are commonly productions from the spirit of Reprobation , they are the highest ascents , and suppose a Body of sin . And therefore although the Judgment may be intended to punish all our sins , yet it is like the Syrian Army , it kills all that are its enemies , but it hath a special commission to fight against none but the King of Israel , because his death would be the dissolution of the Body . And if God humbles a man for his great sin , that is , for those acts which combine and consummate all the rest , possibly the Body of sin may separate , and be apt to be scattered and subdued by single acts and instruments of mortification : and therefore it is but reasonable , in our making use of God's Judgments upon others , to think that God will rather strike at the greatest crimes ; not only because they are in themselves of greatest malice and iniquity , but because they are the summe total of the rest , and by being great progressions in the state of sin suppose all the rest included ; and we , by proportioning and observing the Judgment to the highest , acknowledge the whole body of sin to lie under the curse , though the greatest only was named , and called upon with the voice of thunder . And yet because it sometimes happens , that upon the violence of a great and new occasion some persons leap into such a sin which in the ordinary course of sinners uses to be the effect of an habitual and growing state , then if a Judgment happens , it is clearly appropriate to that one great crime , which as of it self it is equivalent to a vicious habit , and interrupts the acceptation of all its former contraries , so it meets with a curse , such as usually God chuses for the punishment of a whole body and state of sin . However , in making observation upon the expresses of God's anger , we must be careful that we reflect not with any bitterness or scorn upon the person of our calamitous Brother , left we make that to be an evil to him which God intends for his benefit , if the Judgment was medicinal ; or that we increase the load , already great enough to sink him beneath his grave , if the Judgment was intended for a final abscission . 7. Fourthly , But if the Judgments descend upon our selves , we are to take another course ; not to enquire into particulars to find out the proportions , ( for that can only be a design to part with just so much as we must needs ) but to mend all that is amiss ; for then only we can be secure to remove the Achan , when we keep nothing within us or about us that may provoke God to jealousie or wrath . And that is the proper product of holy fear , which God intended should be the first effect of all his Judgments : and of this God is so careful , and yet so kind and provident , that fear might not be produced always at the expence of a great suffering , that God hath provided for us certain prologues of Judgment , and keeps us waking with alarms , that so he might reconcile his mercies with our duties . Of this nature are Epidemical diseases , not yet arrived at us , prodigious Tempests , Thunder and loud noises from Heaven ; and he that will not fear when God speaks so loud , is not yet made soft with the impresses and perpetual droppings of Religion . Venerable Bede reports of S. Chad , that if a great gust of Wind suddenly arose , he presently made some holy ejaculation to beg favour of God for all mankind , who might possibly be concerned in the effects of that Wind ; but if a Storm succeeded , he fell prostrate to the earth , and grew as violent in Prayer as the Storm was 〈◊〉 at Land or Sea. But if God added Thunder and Lightning , he went to the Church , and there spent all his time during the Tempest in reciting Litanies , Psalms , and other holy Prayers , till it pleased God to restore his favour , and to seem to forget his anger . And the good Bishop added this reason ; Because these are the extensions and stretchings forth of God's hand , and yet he did not strike : but he that trembles not when he sees God's arm held forth to strike us , understands neither God's mercies nor his own danger ; he neither knows what those horrours were which the People saw from mount Sinai , nor what the glories and amazements shall be at the great day of Judgment . And if this Religious man had seen Tullus Hostilius , the Roman King , and Anastasius , a Christian Emperor , but a reputed Heretick , struck dead with Thunderbolts , and their own houses made their urns to keep their ashes in ; there could have been no posture humble enough , no Prayers devout enough , no place holy enough , nothing sufficiently expressive of his fear , and his humility , and his adoration , and Religion to the almighty and infinite power and glorious mercy of God , sending out his Emissaries to denounce war with designs of peace . A great Italian General , seeing the sudden death of Alfonsus Duke of Ferrara , kneeled down instantly , saying , And shall not this sight make me religious ? Three and twenty thousand fell in one night in the Assyrian Camp , who were all slain for Fornication . And this so prodigious a Judgement was recorded in Scripture for our example and affrightment , that we should not with such freedom entertain a crime which destroyed so numerous a body of men in the darkness of one evening . Fear , and Modesty , and universal Reformation , are the purposes of God's Judgments upon us , or in our neighbourhood . 8. Fifthly , Concerning Judgments happening to a Nation or a Church , the consideration is particular , because there are fewer capacities of making sins to become national than personal ; and therefore if we understand when a sin is National , we may the rather understand the meaning of God's hand when he strikes a People . For National sins grow higher and higher not merely according to the degree of the sin , or the intension alone , but according to the extension ; 〈◊〉 to its being 〈◊〉 , so it is productive of more or less mischief to a Kingdom . Customary iniquities amongst the People do then amount to the account of National sins , when they are of so universal practice as to take in well-near every particular ; such as was that of Sodom , not to leave ten righteous in all the Countrey : and such were the sins of the Old world , who left but eight persons to escape the angry baptism of the Floud . And such was the murmur of the children of Israel , refusing to march up to Canaan at the commandment of God , they all murmured but Caleb and 〈◊〉 ; and this God in the case of the Amalekites calls the fulfilling of their sins , and a filling up the measure of their iniquities . And hither also I reckon the defection of the Ten Tribes from the House of Judah , and the Samaritan Schism ; these caused the total extirpation of the offending People . For although these sins were personal and private at first , yet when they come to be universal by diffusion and dissemination , and the good People remaining among them are but like drops of Wine in a Tun of Water , of no consideration with God , save only to the preservation of their own persons ; then , although the persons be private , yet all private or singular persons make the Nation . But this hath happened but seldome in Christianity : I think indeed never , except in the case of Mutinies and Rebellion against their lawful Prince , or the attesting violence done in unjust Wars . But God only knows , and no man can say , that any sin is national by diffusion ; and therefore in this case we cannot make any certain judgment or advantage to our selves , or very rarely , by observing the changes of Providence upon a People . 9. But the next above this in order to the procuring popular Judgments is publick impunities , the not doing Justice upon Criminals publickly complained of and demanded , especially when the persons interested call for Justice and execution of good Laws , and the Prince's arm is at liberty and in full strength , and there is no contrary reason in the particular instance to make compensation to the publick for the omission , or no care taken to satisfie the particular . Abimelech thought he had reason to be angry with Isaac for saying 〈◊〉 was his Sister ; for one of the people might have ly'ne with thy wife , and thou shouldst have brought 〈◊〉 upon us : meaning , that the man should have escaped unpunished by reason of the mistake , which very impunity he feared might be expounded to be a countenance and encouragement to the sin . But this was no more than his fear . The case of the Benjamites comes home to this present article ; for they refused to do justice upon the men that had ravished and killed the Levite's Concubine ; they lost twenty five thousand in battel , their Cities were destroyed , and the whole Tribe almost extinguished . For punishing publick and great acts of injustice is called in Scripture putting away the evil from the land ; because to this purpose the sword is put into the Prince's hand , and he bears the sword in vain who ceases to protect his People : and not to punish the evil is a voluntary retention of it , unless a special case intervene , in which the Prince thinks it convenient to give a particular pardon ; provided this be not encouragement to others , nor without great reason , big enough to make compensation for the particular omission , and with care to render some other satisfaction to the person injured : in all other cases of impunity , that sin becomes National by forbearing , which in the acting was personal ; and it is certain the impunity is a spring of universal evils , it is no thank to the publick if the best man be not as bad as the worst . 10. But there is a step beyond this , and of a more publick concernment : such are the Laws of Omri , when a Nation consents to and makes ungodly Statutes ; when mischief is established as a Law , then the Nation is engaged to some purpose . When I see the People despise their Governours , scorn and rob and disadvantage the Ministers of Religion , make rude addresses to God , to his Temple , to his Sacraments ; I look upon it as the insolency of an untaught People , who would as readily do the contrary , if the fear of God and the King were upon them by good Examples , and Precepts , and Laws , and severe executions . And farther yet , when the more publick and exemplar persons are without sense of Religion , without a dread of Majesty , without reverence to the Church , without impresses of Conscience and the tendernesses of a religious fear towards God ; as the persons are greater in estimation of Law and in their influences upon the People , so the score of the Nation advances , and there is more to be paid for in popular Judgments . But when Iniquity or Irreligion is made a Sanction , and either God must be dishonoured , or the Church exauthorated , or her Rites invaded by a Law ; then the fortune of the Kingdom is at stake . No sin engages a Nation so much , or is so publick , so solemn iniquity , as is a wicked Law. Therefore it concerns Princes and States to secure the Piety and innocency of their Laws : and if there be any evil Laws , which upon just grounds may be thought productive of God's anger , because a publick misdemeanour cannot be expiated but by a publick act of Repentance , or a publick Calamity , the Laws must either have their edge abated by a desuetude , or be laid asleep by a non-execution , or dismembred by contrary proviso's , or have the sting drawn forth by interpretation , or else by abrogation be quite rescinded . But these are National sins within it self , or within its own Body , by the act of the Body ( I mean ) diffusive or representative , and they are like the personal sins of men in or against their own bodies in the matter of Sobriety . There are others in the matter of Justice , as the Nation relates to other People communicating in publick Entercourse . 11. For as the Entercourse between man and man in the actions of commutative and distributive Justice is the proper matter of Vertues and Vices personal ; so are the Transactions between Nation and Nation against the publick rules of Justice Sins National directly , and in their first original , and answer to Injustice between man and man. Such are commencing War upon unjust titles , Invasion of neighbours territories , Consederacies and aids upon tyrannical interest , Wars against true Religion or Sovereignty , Violation of the Laws of nations , which they have consented to as the publick instrument of accord and negotiation , Breach of publick faith , desending Pirates , and the like . When a publick Judgment comes upon a Nation , these things are to be thought upon , that we may not think our selves acquitted by crying out against Swearing and Drunkenness and Cheating in manufactures , which , unless they be of universal dissemination , and made national by diffusion , are paid for upon a personal score ; and the private infelicities of our lives will either expiate or punish them severely . But while the People mourns for those sins of which their low condition is capable , sins that may produce a popular Fever , or perhaps the Plague , where the misery dwells in Cottages , and the Princes often have indemnity , as it was in the case of David : yet we may not hope to appease a War , to master a Rebellion , to cure the publick Distemperatures of a Kingdom , which threaten not the People only , or the Governours also , but even the Government it self , unless the sins of a more publick capacity be cut off by publick declarations , or other acts of national Justice and Religion . But the duty which concerns us all in such cases is , that every man in every capacity should enquire into himself , and for his own portion of the Calamity , put in his own symbol of Emendation for his particular , and his Prayers for the publick interest : in which it is not safe that any private persons should descend to particular censures of the crimes of Princes and States , no not towards God , unless the matter be notorious and past a question ; but it is a sufficient assoilment of this part of his duty , if , when he hath set his own house in order , he would pray with indefinite significations of his charity and care of the publick , that God would put it into the hearts of all whom it concerns , to endeavour the removal of the sin that hath brought the exterminating Angel upon the Nation . But yet there are sometimes great lines drawn by God in the expresses of his anger in some Judgments upon a Nation ; and when the Judgment is of that danger as to invade the very Constitution of a Kingdom , the proportions that Judgments many times keep to their sins intimate that there is some National sin , in which either by diffusion , or representation , or in the direct matter of sins , as false Oaths , unjust Wars , wicked Confederacies , or ungodly Laws , the Nation in the publick capacity is delinquent . 12. For as the Nation hath in Sins a capacity distinct from the sins of all the People , inasmuch as the Nation is united in one Head , guarded by a distinct and a higher Angel , as Persia by Saint Michael , transacts affairs in a publick right , transmits insluence to all particulars from a common fountain , and hath entercourse with other collective Bodies , who also distinguish from their own particulars : so likewise it hath Punishments distinct from those infelicities which vex particulars , Punishments proportionable to it self and to its own Sins ; such as are Change of Governments , of better into worse , of Monarchy into Aristocracy , and so to the lowest ebb of Democracy ; Death of Princes , Infant Kings , Forein Invasions , Civil Wars , a disputable Title to the Crown , making a Nation tributary , Conquest by a Foreiner , and , which is worst of all , removing the Candlestick from a People by extinction of the Church , or that which is necessary to its conservation , the several Orders and Ministeries of Religion : and the last hath also proper sins of its own analogy ; such as are false Articles in the publick Confessions of a Church , Schism from the Catholick , publick Scandals , a general Viciousness of the Clergy , an Indifferency in Religion , without warmth and holy fires of Zeal , and diligent pursuance of all its just and holy interests . Now in these and all parallel cases , when God by Punishments hath probably marked and distinguished the Crime , it concerns publick persons to be the more forward and importunate in consideration of publick Irregularities : and for the private also not to neglect their own particulars ; for by that means , although not certainly , yet probably , they may secure themselves from falling in the publick calamity . It is not infallibly sure that holy persons shall not be smitten by the destroying Angel ; for God in such deaths hath many ends of mercy , and some of Providence , to serve : but such private and personal emendations and Devotions are the greatest securities of the men against the Judgment , or the evil of it , preserving them in this life , or wasting them over to a better . Thus many of the Lord's champions did fall in battel , and the armies of the 〈◊〉 did twice prevail upon the juster People of all Israel ; and the Greek Empire hath declined and shrunk under the fortune and power of the Ottoman Family ; and the Holy Land , which was twice possessed by Christian Princes , is now in the dominion of unchristened Saracens ; and in the production of these alterations many a gallant and pious person suffered the evils of war , and the change of an untimely death . 13. But the way for the whole Nation to proceed in cases of epidemical Diseases , Wars , great Judgments , and popular Calamities , is to do in the publick proportion the same that every man is to do for his private ; by publick acts of Justice , Repentance , Fastings , pious Laws , and execution of just and religious Edicts , making peace , quitting of unjust interests , declaring publickly against a Crime , protesting in behalf of the contrary Vertue or Religion : and to this also every man , as he is a member of the body politick , must co-operate ; that by a Repentance in diffusion help may come , as well as by a Sin of universal dissemination the Plague was hastened and invited the rather . But in these cases all the work of discerning and pronouncing concerning the cause of the Judgment , as it must be without asperity , and only for designs of correction and emendation , so it must be done by Kings and Prophets , and the assistence of other publick persons , to whom the publick is committed . Josua cast lots upon Achan , and discovered the publick trouble in a private instance ; and of old the Prophets had it in commission to reprove the popular iniquity of Nations , and the consederate sins of Kingdomes ; and in this Christianity altered nothing . And when this is done modestly , prudently , humbly and penitently , oftentimes the tables turn immediately , but always in due time ; and a great Alteration in a Kingdome becomes the greatest Blessing in the world , and fastens the Church , or the Crown , or the publick Peace , in bands of great continuance and security ; and it may be the next Age shall feel the benefits of our Sufferance and Repentance . And therefore , as we must endeavour to secure it , so we must not be too decretory in the case of others , or disconsolate or diffident in our own , when it may so happen , that all succeeding generations shall see that God pardoned us and loved us even when he smote us . Let us all learn to fear and walk humbly . The Churches of Laodicea and the Colossians suffered a great calamity within a little while after the Spirit of God had sent them two Epistles by the ministery of S. Paul ; their Cities were buried in an Earthquake : and yet we have reason to think they were Churches beloved of God , and Congregations of holy People . The PRAYER . OEternal and powerful God , thou just and righteous Governour of the world , who callest all orders of men by Precepts , Promises and Threatnings , by Mercies and by Judgments , teach us to admire and adore all the Wisdome , the effects and infinite varieties of thy Providence ; and make us to dispose our selves so by Obedience , by Repentance , by all the manners of Holy living , that we may never provoke thee to jealousie , much less to wrath and indignation against us . Keep far from us the Sword of the destroying Angel , and let us never perish in the publick expresses of thy wrath , in diseases Epidemical , with the furies of War , with calamitous , sudden and horrid Accidents , with unusual Diseases ; unless that our so strange fall be more for thy glory and our eternal benefit , and then thy will be done : We beg thy grace , that we may chearfully conform to thy holy will and pleasure . Lord , open our understandings , that we may know the meaning of thy voice , and the signification of thy language , when thou speakest 〈◊〉 Heaven in signs and Judgments ; and let a holy fear so soften our spirits , and an intense love so 〈◊〉 and sanctifie our desires , that we may apprehend every intimation of thy pleasure at its first and remotest and most obscure representment , that so we may with Repentance go out to meet thee , and prevent the expresses of thine anger . Let thy restraining grace and the observation of the issues of thy Justice so allay our spirits , that we be not severe and forward in condemning others , nor backward in passing sentence upon our selves . Make us to obey thy voice described in holy Scripture , to tremble at thy voice expressed in wonders and great effects of Providence , to condemn none but our selves , nor to enter into the recesses of thy Sanctuary , and search the forbidden records of Predestination ; but that we may read our duty in the pages of Revelation , not in the labels of accidental effects ; that thy Judgments may confirm thy Word , and thy Word teach us our Duty , and we by such excellent instruments may enter in and grow up in the ways of Godliness , through Jesus Christ our Lord. Amen . SECT . XV. Of the Accidents happening from the Death of Lazarus , untill the Death and Burial of JESVS . Bartimeus healed of blindnesse . Mark. 10. 46. And as he went out of Iericho with his Disciples , and a great number of people , blind Bartimeus sate by the high way begging . 47. And when he heard , that it was Iesus of Nazareth he began to cry out , and say , Iesus thou son of David have mercy on me . Lazarus raysed from death . Ioh. 11. 44. And he that was dead came forth bound hand and foot with gravecloths , and his face was bound about with a napkin , Iesus saith unto them , Loose him and let him go . 45. Then Many of the Iewes , which came to Mary , and had seen the things , which Iesus did believed on him . 1. VVHile Jesus was in Galilee , messengers came to him from Martha and her Sister Mary , that he would hasten into Judaea to Bethany , to relieve the sickness and imminent dangers of their Brother Lazarus . But he deferred his going till Lazarus was dead ; purposing to give a great probation of his Divinity , Power , and Mission , by a glorious Miracle ; and to give God glory , and to receive reflexions of the glory upon himself . For after he had stayed two days , he called his Disciples to go with him into Judaea , telling them , that Lazarus was dead , but he would raise him out of that sleep of death . But by that time Jesus was arrived at Bethany , he found that Lazarus had been dead four days , and now near to putrefaction . But when Martha and Mary met him , weeping their pious tears for their dead Brother , Jesus suffered the passions of piety and humanity , and wept , distilling that precious liquor into the grave of Lazarus , watering the dead plant , that it might spring into a new life , and raise his head above the ground . 2. When Jesus had by his words of comfort and institution strengthened the Faith of the two mourning Sisters , and commanded the stone to be removed from the grave , he made an address of Adoration and Eucharist to his Father , confessing his perpetual propensity to hear him , and then cried out , Lazarus , come forth . And he that was dead came forth from his bed of darkness with his night-cloaths on him , whom when the Apostles had unloosed at the command of Jesus , he went to Bethany : and many that were present believed on him ; but others wondring and malicious went and told the Pharisees the story of the Miracle , who upon that advice called their great Council , whose great and solemn cognisance was of the greater causes of Prophets , of Kings , and of the holy Law. At this great Assembly it was that Caiaphas , the High Priest , prophesied , that it was expedient one should die for the people . And thence they determined the death of Jesus . But he , knowing they had passed a decretory sentence against him , retired to the City 〈◊〉 in the Tribe of Judah near the desart , where he stayed a few days , till the approximation of the Feast of Easter . 3. Against which Feast when Jesus with his Disciples was going to Jerusalem , he told them the event of the journey would be , that the Jews should deliver him to the Gentiles , that they should scourge him , and mock him , and crucifie him , and the third day he should rise again . After which discourse the Mother of 〈◊〉 's Children begg'd of Jesus for her two Sons , that one of them might sit at his right hand , the other at the left , in his Kingdom . For no discourses of his Passion or intimations of the mysteriousness of his Kingdom could yet put them into right understandings of their condition . But Jesus , whose heart and thoughts were full of phancy and apprehensions of the neighbour Passion , gave them answer in proportion to his present conceptions and their future condition . For if they desired the honours of his Kingdom , such as they were , they should have them , unless themselves did decline them ; they should drink of his Cup , and dip in his Lavatory , and be washed with his baptism , and sit in his Kingdom , if the heavenly Father had prepared it for them ; but the donation of that immediately was an issue of Divine election and predestination , and was only competent to them who by holy living and patient suffering put themselves into a disposition of becoming vessels of Election . 4. But as Jesus in this journey came near Jericho , he cures a blind man , who sate begging by the way-side : and espying Zaccheus , the chief of the Publicans , upon a tree , ( that he being low of stature might upon that advantage of station see Jesus passing by ) he invited himself to his house ; who received him with gladness , and repentance of his crimes , purging his Conscience , and filling his heart and house with joy and sanctity ; for , immediately upon the arrival of the Master at his house , he offered restitution to all persons whom he had injured , and satisfaction , and half of his remanent estate he gave to the poor , and so gave the fairest entertainment to Jesus , who brought along with him Salvation to his house . There it was that he spake the Parable of the King who concredited divers talents to his servants , and having at his return exacted an account , rewarded them who had improved their bank , and been faithful in their trust , with rewards proportionable to their capacity and improvement ; but the negligent servant , who had not meliorated his stock , was punished with ablegation and 〈◊〉 to outer darkness . And from hence sprang up that dogmatical proposition , which is mysterious and 〈◊〉 in Christianity , To him that hath shall be given ; and from him that hath not shall be taken away even what he hath . After this , going forth of Jericho , he cured two blind men upon the way . 5. Six days before Easter Jesus came to Bethany , where he was feasted by Martha and Mary , and accompanied by Lazarus , who sate at the table with Jesus . But Mary brought a pound of Nard * Pistick , and , as formerly she had done , again anoints the feet of Jesus , and fills the house with the odour , till God himself smelt thence a savour of a sweet-smelling sacrifice . But Judas Iscariot , the Thief and the Traitor , repined at the vanity of the expence , ( as he pretended ) because it might have been sold for three hundred pence , and have been given to the poor . But Jesus in his reply taught us , that there is an opportunity for actions of Religion as well as of Charity . Mary did this against the Burial of Jesus , and her Religion was accepted by him , to whose honours the holocaust of love and the oblations of alms-deeds are in their proper seasons direct actions of worship and duty . But at this meeting there came many Jews to see Lazarus , who was raised from death , as well as to see Jesus : and because by occasion of his Resurrection many of them believed on Jesus , therefore the Pharisees deliberated about putting him to death . But God in his glorious providence was pleased to preserve him as a trumpet of his glories , and a testimony of the Miracle , thirty years after the death of Jesus . 6. The next day , being the fifth day before the Passeover , Jesus came to the foot of the mount of Olives , and sent his Disciples to Bethphage , a village in the neighbourhood , commanding them to unloose an asse and a colt , and bring them to him , and to tell the owners it was done for the Master's use ; and they did so : and when they brought the Asse to Jesus , he rides on him to Jerusalem ; and the People , having notice of his approach , took * branches of Palm-trees , and went out to meet him , strewing branches and garments in the way , crying out , Hosanna to the son of David : Which was a form of exclamation used to the honour of God , and in great Solemnities , and * signifies [ Adoration to the Son of David by the rite of carrying branches ; ] which when they used in procession about their Altars they used to pray , Lord , save us , Lord , prosper us , which hath occasioned the reddition of Hoschiannah to be , amongst some , that Prayer which they repeated at the carrying of the Hoschiannah , as if it self did signifie , Lord , save us . But this honour was so great and unusual to be done even to Kings , that the Pharisees , knowing this to be an appropriate manner of address to God , said one to another by way of wonder , Hear ye what these men say ? For they were troubled to hear the People revere him as a God. 7. When Jesus from the mount of Olives beheld Jerusalem , he wept over it , and foretold great sadnesses and infelicities futurely contingent to it ; which not only happened in the sequel of the story according to the main issues and significations of this Prophecy , but even to minutes and circumstances it was verified . For in the mount of Olives , where Jesus shed tears over perishing Jerusalem , the Romans first pitched their Tents when they came to its final overthrow . From thence descending to the City he went into the Temple , and still the acclamations followed him , till the Pharisees were ready to burst with the noises abroad , and the tumults of envy and scorn within , and by observing that all their endeavours to suppress his glories were but like clapping their hands to veil the Sun , and that , in despight of all their stratagems , the whole Nation was become Disciple to the glorious Nazarene . And there 〈◊〉 cured certain persons that were blind and lame . 8. But whilest he abode at Jerusalem , certain Greeks , who came to the Feast to worship , made their address to Philip , that they might be brought to Jesus . Philip tells Andrew , and they both tell Jesus ; who , having admitted them , discoursed many things concerning his Passion , and then prayed a petition , which is the end of his own Sufferings , and of all humane actions , and the purpose of the whole Creation , Father , glorifie thy Name . To which he was answered by a voice from Heaven , I have both glorified it , and will glorifie it again . But this , nor the whole series of Miracles that he did , the Mercies , the Cures , nor the divine Discourses , could gain the Faith of all the Jews , who were determined by their humane interest ; for many of the Rulers who believed on him durst not confess him , because they loved the praise of men more than the praise of God. Then Jesus again exhorted all men to believe on him , that so they might in the same act believe on God ; that they might approach unto the light , and not abide in darkness ; that they might obey the commandments of the Father , whose express charge it was , that Jesus should preach this Gospel ; and that they might not be judged at the last Day by the Word which they have rejected , which Word to all its observers is everlasting life . After which Sermon retiring to Bethany , he abode there all Night . 9. On the morrow returning to Jerusalem , on the way being hungry he passed by a Fig-tree , where expecting fruit he found none , and cursed the Fig-tree , which by the next day was dried up and withered . Upon occasion of which preternatural event Jesus discoursed of the power of Faith , and its power to produce Miracles . But upon this occasion others , the Disciples of Jesus in after-Ages , have pleased themselves with phancies and imperfect descants , as that he cursed this Tree in mystery and secret intendment , it having been the tree in the eating whose fruit Adam , prevaricating the Divine Law , made an inlet to sin , which brought in death , and the sadnesses of Jesus's Passion . But Jesus having entred the City came into the Temple , and preached the Gospel ; and the chief Priests and Scribes questioned his commission , and by what authority he did those things . But Jesus promising to answer them , if they would declare their opinions concerning John's Baptism , which they durst not for fear of displeasing the people , or throwing durt in their own faces , was acquitted of his obligation , by their declining the proposition . 10. But there he reproved the Pharisees and Rulers by the Parable of two Sons ; the first whereof said to his Father , he would not obey , but repented , and did his command ; the second gave good words , but did nothing : meaning , that persons of the greatest improbability were more heartily converted than they whose outside seemed to have appropriated Religion to the labels of their frontlets . He added a Parable of the Vineyard let out to Husbandmen , who killed the servants sent to demand the fruits , and at last the Son himself , that they might invade the inheritance : but made a sad commination to all such who should either stumble at this stone , or on whom this stone should fall . After which , and some other reprehensions , which he so veiled in Parable that it might not be expounded to be calumny or declamation , although such sharp Sermons had been spoken in the People's hearing , but yet so transparently , that themselves might see their own iniquity in those modest and just representments , the Pharisees would fain have seised him , but they durst not for the People , but resolved , if they could , to entangle him in his talk ; and therefore sent out spies , who should pretend sanctity and veneration of his person , who with a goodly 〈◊〉 preface , that Jesus regarded no man's person , but spake the word of God with much simplicity and justice , desired to know if it were lawful to pay tribute to 〈◊〉 , or not . A question which was of great dispute , because of the numerous Sect of the 〈◊〉 , who denied it , and of the affections of the People , who loved their Money , and their Liberty , and the Privileges of their Nation . And now in all probability he shall fall under the displeasure of the People , or of Caesar. But Jesus called to see a peny ; and 〈◊〉 it to be superscribed with Caesar's image , with incomparable wisdome he brake their snare , and established an Evangelical proposition for ever , saying , Give to Caesar the things that are Caesar's , and to God the things that are God's . 11. Having so excellently and so much to their wonder answered the Pharisees , the Sadduces bring their great objection to him against the Resurrection , by putting case of a Woman married to seven Husbands , and whose Wife should she be in the Resurrection ? thinking that to be an impossible state , which ingages upon such seeming incongruities , that a woman should at once be wife to seven men . But Jesus first answered their objection , telling them , that all those relations whose 〈◊〉 is in the imperfections and passions of 〈◊〉 and bloud , and duties here below , shall cease in that state , which is so spiritual , that it is like to the condition of Angels , amongst whom there is no difference of sex , no cognations , no genealogies or derivation from one another ; and then by a new argument proves the Resurrection , by one of God's appellatives , who did then delight to be called the God of Abraham , Isaac , and Jacob : for since God is not the God of the dead , but of the living , unto him even these men are alive ; and if so , then either they now exercise acts of life , and therefore shall be restored to their bodies , that their actions may be compleat , and they not remain in a state of imperfection to all eternity ; or if they be alive , and yet cease from operation , they shall be much rather raised up to a condition which shall actuate and make perfect their present capacities and dispositions , lest a power and inclination should for ever be in the root , and never rise up to fruit or herbage , and so be an eternal vanity , like an old bud , or an eternal child . 12. After this , the Pharisees being well pleased , not that Jesus spake so excellently , but that the Sadduces were 〈◊〉 , came to him , asking , which was the great Commandment , and some other things , more out of curiosity than pious desires of satisfaction . But at last Jesus was pleased to ask them concerning CHRIST , whose son he was . They answered , The Son of David : but he replying , How then doth David call him Lord ? [ The LORD said unto my Lord , Sit thou on my right hand , &c. ] they had nothing to answer . But Jesus then gave his Disciples caution against the Pride , the Hypocrisie , and the Oppression of the Scribes and Pharisees ; and commended the poor widow's oblation of her two mites into the treasury , it being a great love in a little print , for it was all her living . All this was spoken in the Temple , the goodly stones of which when the Apostles beheld with wonder , they being white and firm , twenty cubits in length , twelve in breadth , eight in depth , as Josephus reports , Jesus prophesies the destruction of the place : concerning which Prediction when the Apostles , being with him at the mount of Olives , asked him privately concerning the time and the ligns of so sad event , he discoursed largely of his coming to Judgment against that City , and interweaved Predictions of the universal Judgment of all the world ; of which this , though very sad , was but a small adumbration : adding Precepts of Watchfulness , and standing in preparation with hearts filled with grace , our lamps always shining , that when the Bridegroom shall come we may be ready to enter in ; which was intended in the Parable of the five wise Virgins : and concluded his Sermon with a narrative of his Passion , foretelling that within two days he should be crucisied . 13. Jesus descended from the mount , and came to Bethany , and turning into the house of Simon the Leper , Mary 〈◊〉 Magdalen having been reproved by Judas for spending ointment upon 〈◊〉 's 〈◊〉 , it being so unaccustomed and large a profusion , thought now to speak her love once more , and trouble no body , and therefore the poured ointment on his sacred head , believing that , being a pompousness of a more accustomed festivity , would be indulged to the expressions of her affection : but now all the Disciples murmured , wondring at the prodigiousness of the woman's Religion , great enough to consume a Province in the 〈◊〉 of her thankfulness and duty . But Jesus now also entertained the sincerity of her miraculous love , adding this Prophecy , that where the Gospel should be preached , there also a record of this act should be kept , as a perpetual monument of her Piety , and an attestation of his Divinity , who could foretell future 〈◊〉 ; Christianity receiving the greatest argument from that which S. Peter calls the surer word of Prophecy , meaning it to be greater than the testimony of Miracles , not easie to be dissembled by impure spirits , and whose efficacy should descend to all Ages : for this Prophecy shall for ever be fulfilling , and , being every day verified , does every day preach the Divinity of Christ's 〈◊〉 and of his Institution . 14. Two days before the 〈◊〉 the Scribes and Pharisees called a council to contrive crafty ways of 〈◊〉 Jesus , they not daring to do it by open violence . Of which meeting when Judas 〈◊〉 had notice , ( for those assemblies were publick and notorious ) he ran from 〈◊〉 , and offered himself to betray his Master to them , if they would give him a considerable reward . They agreed for thirty pieces of silver . Of what value each piece was is uncertain ; but their own Nation hath given a rule , that when a piece of silver is named in the Pentateuch it signifies a sicle ; if it be named in the Prophets , it signifies a pound ; if in the other writings of the Old Testament , it signifies a talent : This therefore being alledged out of the Prophet * Jeremy by one of the Evangelists , it is probable the price at which Judas sold his Lord was thirty pound weight of silver ; a 〈◊〉 price for the Saviour of the world to be prized at by his undiscerning and unworthy Countreymen . 15. The next day was the first day of 〈◊〉 bread , on which it was necessary they should kill the Passeover ; therefore Jesus sent Peter and John to the City to a certain man , whom they should 〈◊〉 carrying a pitcher of water to his house ; him they should follow , and there prepare the Passeover . They went and found the man in the same circumstances , and prepared for Jesus and his Family , who at the even came to celebrate the Passeover . It was the house of John surnamed Mark , which had always been open to this blessed Family , where he was pleased to finish his last Supper , and the mysteriousness of the Vespers of his Passion . 16. When evening was come , Jesus stood with his Disciples and 〈◊〉 the Paschal Lamb ; after which he girt himself with 〈◊〉 , and taking a bason washed the feet of his Disciples , not only by the ceremony , but in his discourses , instructing them in the doctrine of Humility , which the Master by his so great 〈◊〉 to his Disciples had made sacred , and imprinted the lesson in lasting characters by making it symbolical . But Peter was unwilling to be washed by his Lord , until he was told he must renounce his part in him unless he were washed ; which option being given to Peter , he cried out , Not my feet only , but my hands and my head . But Jesus said the ablution of the feet was sufficient for the purification of the whole man ; relating to the custom of those Countreys who used to go to supper immediately from the baths , who therefore were sufficiently clean save only on their feet , by reason of the dust contracted in their passage from the baths to the dining-rooms ; from which when by the hospitable master of the house they were caused to be cleansed , they needed no more ablution : and by it Jesus , passing from the letter to the spirit , meant , that the body of sin was washed in the baths of Baptism ; and afterwards , if we remained in the same state of purity , it was only necessary to purge away the filth contracted in our passage from the Font to the Altar ; and then we are clean all over , when the 〈◊〉 state is unaltered , and the little adherencies of imperfection and passions are also washed off . 17. But after the 〈◊〉 of the Paschal Lamb it was the custom of the Nation to sit down to a second Supper , in which they ate herbs and unlevened bread , the Major-domo first dipping his morsel , and then the family ; after which the Father brake bread into pieces , and distributed a part to every of the Guests , and first drinking himself , gave to the rest the chalice filled with wine , according to the age and dignity of the person , adding to each distribution a form of benediction proper to the mystery , which was Eucharistical and commemorative of their Deliverance from Egypt . This Supper Jesus being to celebrate , changed the forms of benediction , turned the Ceremony into Mystery , and gave his body and bloud in Sacrament and religious configuration ; so instituting the venerable Sacrament which from the time of its institution is called the Lord's Supper : which rite Jesus commanded the Apostles to perpetuate in commemoration of him their Lord until his second coming . And this was the first delegation of a perpetual Ministery which Jesus made to his Apostles , in which they were to be succeeded to in all generations of the Church . 18. But Jesus being troubled in spirit told his Apostles that one of them should betray him ; which Prediction he made , that they might not be scandalized at the sadness of objection of the Passion , but be confirmed in their belief , seeing so great demonstration of his wisdom and spirit of Prophecy . The Disciples were all troubled at this 〈◊〉 arrest , looking one on another , and doubting of whom he spake ; but they beckned to the beloved Disciple , 〈◊〉 on Jesus's breast , that he might ask : for they who knew their own innocency and infirmity were desirous to satisfie their curiosity , and to be rid of their indetermination and their fear . But Jesus being asked gave them a sign , and a 〈◊〉 to Judas , commanding him to do what he list speedily ; for Jesus was extremely 〈◊〉 till he had drunk the chalice off , and accomplished his mysterious and 〈◊〉 Baptism . After Judas received the sop , the Devil entred into him , and Judas went forth immediately , it being now night . 19. When he was gone out , Jesus began his Farewel-Sermon , rarely mixt of sadness and joys , and studded with mysteries as with Emeralds , discoursing of the glorification of God in his Son , and of those glories which the Father had prepared for him ; of his sudden departure , and his migration to a place whither they could not come yet , but afterwards they should ; meaning , first to death , and then to glory : commanding them to love one another ; and foretelling to Peter , ( who made consident protests that he would die with his Master ) that before the cock should crow twice , he should deny him thrice . But lest he should afflict them with too sad representments of his present condition , he comforts them with the comforts of Faith , with the intendments of his departure to prepare places in Heaven for them , whither they might come by him , who is the way , the truth , and the life ; adding a promise in order to their present support and future felicities , that if they should ask of God any thing in his name , they should receive it ; and upon condition they would love him , and keep his Commandments , he would pray for the Holy Ghost to come upon them , to supply his room , to furnish them with proportionable comforts , to enable them with great Gifts , to lead them into all truth , and to abide with them for ever . Then arming them against future Persecutions , giving them divers holy Precepts , discoursing of his emanation from the Father , and of the necessity of his departure , he gave them his blessing , and prayed for them ; and then , having sung a Hymn , which was part of the great Allelujah beginning at the 114 Psalm , [ When Israel came out of Egypt ] and ending at the 118 inclusively , went forth with his Disciples over the brook 〈◊〉 unto the mount of Olives to a village called Gethsemani , where there was a Garden , into which he entred to pray together with his Disciples . 20. But taking Peter , James and John apart with him about a stone 's cast from the rest , he began to be exceeding sorrowful and sad even unto death . For now he 〈◊〉 the ingredients of his bitter Draught pouring into the Chalice , and the sight was full of horror and amazement ; he therefore fell on his face , and prayed , O my Father , if it be possible , let this cup pass from me . In this Prayer he fell into so sad an agony , that the pains inflicted by his Father's wrath and made active by his own apprehension were so great , that a sweat distilled from his sacred body as great and conglobated as drops of 〈◊〉 ; and God , who heard his Prayer , but would not answer him in kind , sent an Angel to comfort him in the sadness , which he was pleased not to take away . But knowing that the drinking this Cup was the great end of his coming into the world , he laid aside all his own interests , and devested himself of the affections of flesh and bloud , willing his Father's will ; and because his Father commanded , he , in desiance of sense and passion , was desirous to suffer all our pains . But as when two seas meet , the billows 〈◊〉 in ungentle embraces , and make violent noises , till , having wearied themselves into smaller waves and disunited drops , they run quietly into one stream : so did the spirit and nature of Jesus assault each other with disagreeing interests and distinguishing disputations , till the earnestness of the contention was diminished by the demonstrations of the spirit , and the prevailings of Grace , which the sooner got the victory , because they were not to contest with an unsanctified or a rebellious nature , but a body of affections which had no strong desires , but of its own preservation : and therefore Jesus went thrice , and prayed the same prayer , that , if it were 〈◊〉 , the cup might pass from him , and thrice made an act of resignation , and in the intervals came and found his Apostles asleep , gently chiding their incuriousness , and warning them to watch and pray , that they enter not into temptation ; till the time that the Traitor came with a multitude armed with swords and staves from the Priests and Elders of the people to apprehend him . 21. Judas gave them the opportunity of the night , that was all the advantage they had by him , because they durst not seise him by day for fear of the people ; and he signified the person of his Master to the souldiers by a Kiss , and an address of seeming civility . But when they came towards him , Jesus said , Whom seek ye ? They said , JESUS of Nazareth . He said , I am he . But there was a Divinity upon him , that they could not seise him at first : But as a wave climbing of a Rock is beaten back and scattered into members , till falling down it creeps with gentle waftings and kisses the feet of the stony mountain , and so encirles it : so the Souldiers , coming at first with a rude attempt , were twice repelled by the glory of his person , till they falling at his feet were at last admitted to the seisure of his body , having by those involuntary prostrations confessed his power greater than theirs , and that the lustre and influence of a GOD are greater than the violences and rudenesses of Souldiers . And still they like weak eyes durst not behold the glory of this Sun , till a cloud like a dark veil did interrupt the emissions of his glories ; they could not seise upon him , till they had thrown a veil upon his holy face : which although it was a custom of the Easterlings , and of the * Roman Empire generally ; yet in this case was violence and necessity , because a certain impetuosity and vigorousness of spirit and Divinity issuing from his holy Face made them to take sanctuary in darkness , and to throw a veil over him in that dead time of a sad and dismal night . But Peter , a stout * Galilean , bold and zealous , attempted a rescue , and smote a servant of the High Priest , and cut off his ear ; but Jesus rebuked the intemperance of his passion , and commanded him to put up his sword , saying , all they that strike with the sword shall perish with the sword ; so putting a bridle upon the illegal inflictions and expresses of anger or revenge from an incompetent authority . But Jesus touched Malchus's ear , and cured it . 22. When Jesus had yielded himself into their power , and was now led away by the chief Priests , Captains of the Temple , Elders of the people , and Souldiers , who all came in combination and covenant to surprize him , his Disciples fled ; and John the Evangelist , who with grief and an over-running phancy had forgot to lay aside his upper garment , which in Festivals they are used to put on , began to make escape , but being arrested by his linen upon his bare body , was forced to leave that behind him , that himself might escape his Master's danger : for now was verified the prophetical saying , I will smite the Shepherd , and the sheep shall be scattered . But Peter followed afar off ; and the greatness of John's love , when he had mastered the first inconsiderations of his fear , made him to return a while after into the High Priest's Hall. 23. Jesus was first led to Annas , who was the Prince of the Sanhedrim , and had cognizance of Prophets and publick Doctrines ; who therefore enquired of Jesus concerning his Disciples and his Discipline : but he answered , that his Doctrine had been publick or popular , that he never taught in Conventicles ; and therefore referred him to the testimony of all the people . For which free answer , a servant standing by smote him on the face ; and Jesus meekly asked him what evil he had done . But Annas without the Seventy Assessors could judge nothing , and therefore sent him bound to Caiaphas , who was High Priest that year , President of the Rites of the Temple , as the other High Priest was of the great Council . Thither Peter came , and had admission by the means of another Disciple , supposed to be John , who , having sold his possessions in Galilee to Caiaphas , came and dwelt near mount Sion , but was by intervention of that bargain made known to the High Priest , and brought Peter into the house ; where when Peter was challenged three times by the servants to be a Galilean , and of Jesus's family , he denied and forswore it ; till Jesus , looking back , re-minded him of his prediction , and the foulness of the crime , and the cock crew ; for it was now the second cock-crowing after ten of the clock in the fourth Watch. And Peter went out , and wept bitterly , that he might cleanse his Soul , washing off the foul stains he had contracted in his shameful Perjury and Denying of his Lord. And it is reported of the same holy person , that ever after , when he heard the cock crow , he wept , remembring the old instrument of his Conversion , and his own unworthiness , for which he never ceased to do actions of sorrow and sharp Repentance . 24. On the morning the Council was to assemble ; and whilest Jesus was detained in expectation of it , the servants mocked him , and did all actions of affront and ignoble despite to his Sacred head : and because the question was whether he were a Prophet , they covered his eyes , and smote him in derision , calling on him to prophesie who smote him . But in the morning , when the high Priests and rulers of the people were assembled , they sought false witness against Jesus , but found none to purpose ; they railed boldly , and could prove nothing ; they accused vehemently , and the allegations were of such things as were no crimes , and the greatest article which the united diligence of all their malice could pretend was , that he said he would destroy the Temple , and in three days build it up again . But Jesus neither answered this nor any other of their vainer allegations ; for the witnesses destroyed each others testimony by their disagreeing : till at last Caiaphas , who , to verifie his Prophecy , and to satisfie his Ambition , and to bait his Envy , was furiously determined Jesus should die , adjures him by the living God to say whether he were the CHRIST , the Son of the living God. Jesus knew his design to be an inquisition of death , not of Piety or curiosity ; yet , because his hour was now come , openly affirmed it without any expedient to elude the high Priest's malice , or to decline the question . 25. When Caiaphas heard the saying , he accused Jesus of Blasphemy , and pretended an apprehension so tragical , that he over-acted his wonder and feigned 〈◊〉 ; for he rent his garments , ( which was the interjection of the Countrey , and custom of the Nation , but forbidden to the High Priest ) and called presently to sentence : and , as it was agreed before-hand , they all condemned him as guilty of death , and as far as they had power inflicted it ; for they beat him with their fists , smote him with the palms of their hands , spit upon him , and abused him beyond the licence of enraged 〈◊〉 . When Judas heard that they had passed the final and decretory sentence of death upon his Lord , he , who thought not it would have gone so far , repented him to have been an instrument of so damnable a machination , and came and brought the silver which they gave him for hire , threw it in amongst them , and said , I have sinned in betraying the innocent 〈◊〉 . But they , incurious of those Hell-torments Judas felt within him , because their own fires burnt not yet , dismissed him , and upon consultation bought with the money a field to bury strangers in . And Judas went and hanged himself : and the Judgment was made more notorious and eminent by an unusual accident at such deaths , for he so swelled , that he burst , and his bowels gushed out . But the Greek Scholiast and some * others report out of Papias , S. John's Scholar , that Judas fell from the Fig-tree on which he hanged , before he was quite dead , and survived his attempt some while , being so sad a spectacle of deformity , and pain , and a prodigious tumour , that his plague was deplorable , and highly miserable , till at last he burst in the very substance of his Trunk , as being extended beyond the possibilities and capacities of nature . 26. But the High Priests had given Jesus over to the secular power , and carried him to Pilate , to be put to death by his sentence and military power : but coming thither , they would not enter into the Judgment-hall because of the Feast , but Pilate met them , and , willing to decline the business , bid them judge him according to their own Law. They replied , it was not lawful for them to put any man to death ; meaning , during the seven days of unlevened bread , ( as appears in the instance of Herod , who detained Peter in prison , intending after Easter to bring him out to the people . ) And their malice was restless , till the Sentence they had passed were put in execution . Others thinking that all the right of inflicting capital punishments was taken from the Nation by the Romans ; and * Josephus writes , that when Ananias their High Priest had by a Council of the Jews condemned S. James the Brother of our Lord , and put him to death , without the consent of the Roman President , he was deprived of his Priesthood . But because Pilate , who either by common right , or at that time , was the Judge of capital inflictions , was averse from intermedling in the condemnation of an innocent person , they attempted him with excellent craft ; for knowing that Pilate was a great servant of the Roman Greatness , and a hater of the Sect of the Galileans , the High Priest accused Jesus , that he was of that Sect , that he denied paying tribute to 〈◊〉 , that he called himself King. Concerning which when Pilate interrogated Jesus , he answered that his Kingdom was not of this world ; and Pilate thinking he had nothing to do with the other , came forth again , and gave testimony , that he found nothing worthy of death in Jesus . But hearing that he was a Galilean and of Herod's jurisdiction , Pilate sent him to Herod , who was at Jerusalem at the Feast . And Herod was glad , because he had heard much of him , and since his return from Rome had desired to see him , but could not , by reason of his own avocations , and the ambulatory life of Christ ; and now he hoped to see a Miracle done by him , of whom he had heard so many . But the event of this was , that Jesus did there no Miracle ; Herod's souldiers set him at nought , and mocked him . And that day Herod was reconciled to Pilate . And Jesus was sent back arrayed in a white and splendid garment : which though possibly it might be intended for derision , yet was a symbol of Innocence , condemned persons usually being arrayed in blacks . And when Pilate had again examined him , Jesus , meek as a lamb , and as a sheep before the shearers , opened not his mouth ; insomuch that Pilate wondred , perceiving the greatest Innocence of the man by not offering to excuse or lessen any thing : for though Pilate had power to release him , or crucifie him , yet his contempt of death was in just proportion to his Innocence ; which also Pilate concealed not , but published Jesus's Innocence by Herod's and his own sentence ; to the great regret of the Rulers , who , like ravening wolves , thirsted for a draught of bloud , and to devour the morning prey . 27. But Pilate hoped to prevail upon the Rulers by making it a favour from them to Jesus , and an indulgence from him to the Nation , to set him free : for oftentimes even Malice it self is driven out by the Devil of Self-love , and so we may be acknowledged the authors of a safety , we are content to rescue a man even from our own selves . Pilate therefore offered that , according to the custom of the Nation , Jesus should be released for the honour of the present Festival , and as a donative to the people . But the spirit of Malice was here the more prevalent , and they desired that Barabbas , a Murtherer , a Thief , and a seditious person , should be exchanged for him . Then Pilate casting about all ways to acquit Jesus of punishment , and himself of guilt , offered to scourge him , and let him go , hoping that a lesser draught of bloud might stop the furies and rabidness of their passion , without their bursting with a river of his best and vital liquor . But these leeches would not so let go ; they cry out , Crucifie him ; and to engage him finally they told him , if he did let this man go , he was no friend to Caesar. 28. But Pilate called for water , and washed his hands , to demonstrate his own unwillingness , and to reject and transmit the guilt upon them , who took it on them as greedily as they sucked the bloud ; they cried out , His bloud be on us and our children . As Pilate was going to give sentence , his Wife , being troubled in her dreams , sent , with the earnestness and passion of a woman , that he should have nothing to do with that just Person ; but he was engaged : Caesar and Jesus , God and the King , did seem to have different interests ; or at least he was threatned into that opinion ; and Pilate , though he was satisfied it was but Calumny and Malice , yet he was loth to venture upon his answer at Rome , in case the High Priest should have accused him . For no man knows whether the interest or the mistake of his Judge may cast the sentence ; and who-ever is accused strongly is never thought intirely innocent . And therefore , not only against the Divine Laws , but against the Roman too , he condemned an innocent person upon objections notoriously malicious ; he adjudged him to a death which was only due to publick Thieves and Homicides , ( crimes with which he was not charg'd ) upon a pretence of Blasphemy , of which he stood accused , but not convicted , and for which by the Jewish Law he should have been stoned , if found guilty . And this he did put into present execution , against the Tiberian Law , which about twelve years before decreed in favour of condemned persons , that after sentence execution should be deferred ten days . 29. And now was the Holy Lamb to bleed . First therefore Pilate's souldiers array him in a kingly robe , put a reed in his hand for a Sceptre , plait a Crown of thorns and put it on his head , they bow the knee , and mock him , they smite him with his phantastick Sceptre , and in stead of tribute pay him with blows and spittings upon his holy head : and when they had emptied the whole stock of poisonous contempt , they devest him of the robes of mockery , and put him on his own ; they lead him to a pillar , and bind him fast , and scourage him with whips , a punishment that Slaves only did use to suffer , ( free persons being in certain cases beaten with rods and clubs ) that they might add a new scorn to his afflictions , and make his sorrows like their own guilt , vast and mountainous . After which Barabbas being set free , Pilate delivered Jesus to be crucified . 30. The Souldiers therefore having framed a Cross sad and heavy , laid it upon Jesus's shoulders , ( who , like Isaac , bore the wood with which he was to be sacrificed himself ) and they drive him out to Crucifixion , who was scarce able to stand under that load . It is generally supposed that Jesus bore the whole Tree , that is , both the parts of his Cross ; but to him that considers it it will seem impossible : and therefore it is more likely , and agreeable to the old manner of crucifying malefactors , that Jesus only carried the cross part ; the body of it being upon the place either already fixed , or prepared for its station . Even that lesser part was grievous and intolerable to his tender , virginal , and weakned body ; and when he fainted , they compel Simon a Cyrenian to help him . A great and a mixt multitude followed Jesus to Golgotha , the 〈◊〉 - house of the City , and the place of Execution . But the Women wept with bitter exclamations , and their sadness was increased by the sad predictions Jesus then made of their future misery , saying , Ye daughters of Jerusalem , weep not for me , but weep for your selves and for your children : For the time shall come that men shall say , Blessed are the barren that never bare , and the paps that never gave 〈◊〉 ; for they shall call on the hills to cover them , and on the mountains to fall upon them , that by a sudden ruine they may escape the lingring calamities of famine and fear , and the horror of a thousand deaths . 31. When Jesus was come to Golgotha , a place in the mount of Calvary , ( where , according to the tradition of the (a) Ancients , Adam was buried , and where (b) Abraham made an Altar for the sacrifice of his Son ) by the piety of his Disciples , and ( it is probable ) of those good women which did use to minister to him , there was provided wine mingled with myrrh , which among the Levantines is an (c) excellent and pleasant mixture , and such as the piety and indulgence of the nations used to administer to condemned persons . But Jesus , who by voluntary susception did chuse to suffer our pains , refused that refreshment which the piety of the women presented to him . The souldiers having stripp'd him , nail'd him to the Cross with * four nails , and divided his Mantle into four parts , giving to each souldier a part ; but for his Coat , because it would be spoiled if parted , it being weaved without seam , they cast lots for it . 32. Now Pilate had caused a title containing the cause of his death to be superscribed on a Table in Latine , Greek , and Hebrew , the Hebrew being first , the Greek next , and the Latine nearest to the holy body ; but all written after the Jewish manner , from the right hand to the left ; for so the Title is shewn in the Church of Santa Croce in Rome , the Latin letters being to be read as if it were Hebrew : the reason of which I could never find sufficiently discovered , unless it were to make it more legible to the Jews , who by conversing with the Romans began to understand a little Latine . The title was , JESUS OF NAZARETH , KING OF THE JEWS : But the Pharisees would have it altered , and that he said he was King of the Jews . But Pilate out of wilfulness , or to do despight to the Nation , or in honour to Jesus , whom he knew to be a just person , or being over-ruled by Divine providence , refused to alter it . And there were crucified with Jesus two Thieves , Jesus being in the midst , according to the Prophecy , He was reckoned with the transgressors . Then Jesus prayed for his Persecutors ; Father , forgive them , for they know not what they do . But while Jesus was full of pain and charity , and was praying and dying for his Enemies , the Rulers of the Jews mocked him , upbraiding him with the good works he did and the expresses of his power , saying , He saved others , himself he cannot save ; others saying , Let him come down from the Cross , if he be the King of the Jews , and we will believe in him : and others , according as their Malice was determined by phancy and occasion , added weight and scorn to his pains ; and of the two Malefactors that were crucified with him , one reviled him , saying , If thou be the CHRIST , save thy self and us . And thus far the Devil prevailed , undoing himself in riddle , provoking men to do despite to Christ , and to heighten his Passion out of hatred to him ; and yet doing and promoting that which was the ruine of all his own Kingdom and potent mischiefs : like the * Jew who in indignation against Mercury threw stones at his Image , and yet was by his Superiour judged idolatrous , that being the manner of doing honour to the Idol among the Gentiles . But then Christ , who had upon the Cross prayed for his enemies , and was heard of God in all that he desired , felt now the beginnings of success . For the other Thief , whom the present pains and circumstances of Jesus's Passion had softned and made believing , reproved his fellow for not fearing God , confessed that this death happened to them deservedly , but to Jesus causelesly : and then prayed to Jesus , Lord , remember me when thou comest into thy Kingdom . Which combination of pious acts and miraculous Conversion Jesus entertained with a speedy promise of a very great felicity , promising that upon that very day he should be with him in Paradise . 33. Now there were standing by the Cross the Mother of Jesus and her Sister , and Mary Magdalen and John. And Jesus being upon his Death-bed , although he had no temporal estate to bestow , yet he would make provision for his Mother , who , being a Widow , and now childless , was likely to be exposed to necessity and want ; and therefore he did arrogate John the beloved Disciple into Marie's kindred , making him to be her adopted Son , and her to be his Mother , by fiction of Law : Woman , behold thy son ; and , Man , behold thy Mother . And from that time forward John took her home to his own house , which he had near mount Sion , after he had sold his inheritance in Galilee to the High Priest. 34. While these things were doing , the whole frame of Nature seemed to be dissolved and out of order , while their LORD and Creator suffered . For the Sun was so darkened that the Stars appeared ; and the Eclipse was prodigious in the manner as well as in degree , because the Moon was not then in Conjunction , but full : and it was noted by Phlegon , the freed man of the Emperor Hadrian , by Lucian out of the Acts of the Gauls , and Dionysius while he was yet a Heathen , excellent Scholars all , great Historians and Philosophers ; who also noted the day of the week and hour of the day , agreeing with the circumstances of the Cross. For the Sun hid his head from beholding such a prodigy of sin and sadness , and provided a veil for the nakedness of Jesus , that the women might be present , and himself die , with modesty . 35. The Eclipse and the Passion began at the sixth hour , and endured till the ninth , about which time Jesus , being tormented with the unsufferable load of his Father's wrath due for our sins , and wearied with pains and heaviness , cried out , My God , my God , why hast thou forsaken me ? and , as it is thought , repeated the whole two and twentieth Psalm , which is an admirable Narrative of the Passion , full of Prayer and sadness , and description of his pains at first , and of Eucharist and joy and prophecy at the last . But these first words , which it is certain and recorded that he spake , were in a language of it self , or else by reason of distance , not understood , for they thought he had called for Elias to take him down from the Cross. Then Jesus , being in the agonies of a high Fever , said , I thirst . And one ran , and filled a spunge with vinegar , wrapping it with hyssop , and put it on a reed , that he might drink . The Vinegar and the Spunge were in Executions of condemned persons set to stop the too violent issues of bloud , and to prolong the death ; but were exhibited to him in scorn ; mingled with gall , to make the mixture more horrid and ungentle . But Jesus tasted it only , and refused the draught . And now knowing that the Prophecies were fulfilled , his Father's wrath appeased , and his torments satisfactory , he said , It is finished , and crying with a loud voice , Father , into thy hands I commend my spirit , he bowed his head , and yielded up his spirit into the hands of God , and died , hastning to his Father's glories . Thus did this glorious Sun set in a sad and clouded West , running speedily to shine in the other world . 36. Then was the veil of the Temple , which separated the secret Mosaick Rites from the eyes of the people , rent in the midst from the top to the bottom ; and the Angels , Presidents of the Temple , called to each other to depart from their seats ; and so great an Earthquake happened , that the rocks did rend , the mountains trembled , the graves opened , and the bodies of dead persons arose , walking from their coemeteries to the Holy City , and appeared unto many : and so great apprehensions and amazements happened to them all that stood by , that they departed , smiting their breasts with sorrow and fear : and the Centurion that ministred at the execution said , Certainly this was the Son of God ; and he became a Disciple , renouncing his military imployment , and died a Martyr . 37. But because the next day was the Jews Sabbath , and a Paschal Festival besides , the Jews hastened that the bodies should be taken from the Cross ; and therefore sent to 〈◊〉 to hasten their death by breaking their legs , that * before Sun-set they might be taken away , according to the Commandment , and be buried . The souldiers therefore came , and brake the legs of the two Thieves ; but espying , and wondring , that Jesus was already dead , they brake not his legs ; for the Scripture foretold , that a bone of him should not be broken : but a souldier with his lance pierced his side , and immediately there streamed out two rivulets of Water and Bloud . But the Holy Virgin-Mother , ( whose Soul during this whole passion was pierced with a sword and sharper sorrows , though she was supported by the comforts of Faith , and those holy Predictions of his Resurrection and future glories , which Mary had laid up in store against this great day of expence ) now that she saw her Holy Son had suffered all that our necessities and their malice could require or inflict , caused certain ministers , with whom she joyned , to take her dead Son from the Cross ; whose Body when she once got free from the nails she kissed , and embraced with entertainments of the nearest vicinity that could be expressed by a person that was holy and sad , and a Mother weeping for her dead Son. 38. But she was highly satisfied with her own meditations , that now that great Mystery determined by Divine Predestination before the beginning of all Ages was fulfilled in her Son ; and the Passion , that must needs be , was accomplished : she therefore first bathes his cold body with her warm tears , and makes clean the surface of the wounds , and delivering a winding napkin to Joseph of Arimathaea , gave to him in charge to enwrap the Body and embalm it , to compose it to the grave , and do it all the rites of Funeral , having first exhorted him to a publick confession of what he was privately till now : and he obeyed the counsel of so excellent a person , and ventured upon the displeasure of the Jewish Rulers , and went confidently to Pilate , and begged the body of Jesus . And Pilate gave him the power of it . 39. Joseph therefore takes the body , binds his face with a napkin , washes the body , anoints it with ointment , enwraps it in a composition of myrrh and aloes , and puts it into a new tomb which he for himself had hewen out of a rock , ( it not being lawful among the Jews to interr a condemned person in the common coemeteries : ) for all these circumstances were in the Jews manner of burying . But when the Sun was set , the chief Priests and Pharisees went to Pilate , telling him that Jesus , whilest he was living , foretold 〈◊〉 own resurrection upon the third day ; and lest his Disciples should come and steal the body , and say he was risen from the dead , desired that the sepulchre might be secured against the danger of any such imposture . Pilate gave them leave to do their pleasure , even to the satisfaction of their smallest scruples . They therefore sealed the grave , rolled a great stone at the mouth of it , and , as an ancient Tradition says , bound it about with labels of iron , and set a watch of souldiers , as if they had intended to have made it surer than the decrees of Fate , or the never-failing laws of Nature . Ad SECT . XV. Considerations of some preparatory Accidents before the entrance of JESVS into his Passion . Christ riding in triumph . Matth. 21. 7. And they brought y e Ass. & put on their clothes , & set him thereon ; and a very great multitude spread their garments , others cut down branches from y e trees , & strawed them in y e way . And the multitude y t went before , and y t followed after , cried ; Hosannah , etc. Mary pouring ointment on Christ's head . Mark. 14. 3. As he sat at meat in the house of Simon y e leper , there came a woman having an Alabaster-box of ointment very pretious , & poured it on his head . And Jesus said , let hir alone she is come aforehand to anoint my body to y e burying . 1. HE that hath observed the Story of the Life of Jesus , cannot but see it all the way to be strewed with thorns and sharp-pointed stones ; and although by the kisses of his feet they became precious and salutary , yet they procured to him sorrow and disease : it was meat and drink to him to do his Father's will , but it was bread of affliction , and rivers of tears to drink ; and for these he thirsted like the earth after the cool stream . For so great was his Perfection , so exact the conformity of his Will , so absolute the subordination of his inferiour Faculties to the infinite love of God , which sate Regent in the Court of his Will and Understanding , that in this election of accidents he never considered the taste , but the goodness , never distinguished sweet from bitter , but Duty and Piety always prepared his table . And therefore now knowing that his time determined by the Father was nigh , he hastened up to Jerusalem ; he went before his Disciples , saith S. Mark , and they followed him trembling and amazed ; and yet before that , even then when his brethren observed he had a design of publication of himself , he suffered them to go before him , and went up as it were in secret . For so we are invited to Martyrdom , and suffering in a Christian cause by so great an example : the Holy Jesus is gone before us , and it were a holy contention to strive whose zeal were forwardest in the designs of Humiliation and Self-denial ; but it were also well , if in doing our selves secular advantage , and promoting our worldly interest , we should follow him , who was ever more distant from receiving honours than from receiving a painful death . Those affections which dwell in sadness , and are married to grief , and lie at the foot of the Cross , and trace the sad steps of Jesus , have the wisdom of recollection , the tempers of sobriety , and are the best imitations of Jesus , and securities against the levity of a dispersed and a vain spirit . This was intimated by many of the Disciples of Jesus in the days of the Spirit , and when they had tasted of the good word of God , and the powers of the world to come ; for then we find many ambitious of Martyrdom , and that have laid stratagems and designs by unusual deaths to get a Crown . The Soul of S. Laurence was so scorched with ardent desires of dying for his Lord , that he accounted the coals of his Gridiron but as a Julip or the aspersion of cold water to refresh his Soul ; they were chill as the Alpine snows in respect of the heats of his diviner flames . And if these lesser Stars shine so brightly and burn so warmly , what heat of love may we suppose to have been in the Sun of Righteousness ? If they went fast toward the Crown of Martyrdom , yet we know that the Holy Jesus went before them all : no wonder that he cometh forth as a Eridegroom from his chamber , and rejoyceth as a giant to run his course . 2. When the Disciples had overtaken Jesus , he begins to them a sad Homily upon the old Text of Suffering , which he had well nigh for a year together preached upon ; but because it was an unpleasing Lesson , so contradictory to those interests upon the hopes of which they had entertained themselves , and spent all their desires , they could by no means understand it : for an understanding prepossessed with a fancy , or an unhandsome principle , construes all other notions to the sence of the first ; and whatsoever contradicts it , we think it an objection , and that we are bound to answer it . But now that it concerned Christ to speak so plainly , that his Disciples by what was to happen within five or six days might not be scandalized , or believe it happened to Jesus without his knowledge and voluntary entertainment , he tells them of his Sufferings to be accomplished in this journey to Jerusalem . And here the Disciples shewed themselves to be but men , full of passion and indiscreet affection ; and the bold Galilean , S. Peter , took the boldness to dehort his Master from so great an infelicity ; and met with a reprehension so great , that neither the Scribes , nor the Pharisees , nor Herod himself ever met with its parallel : Jesus called him Satan ; meaning , that no greater contradiction can be offered to the designs of God and his Holy Son , than to disswade us from Suffering . And if we understood how great are the advantages of a suffering condition , we should think all our Daggers gilt , and our pavements strewed with Roses , and our Halters silken , and the Rack an instrument of pleasure , and be most impatient of those temptations which seduce us into ease , and divorce us from the Cross , as being opposite to our greatest hopes and most perfect desires . But still this humour of S. Peter's imperfection abides amongst us : He that breaks off the yoak of Obedience , and unties the bands of Discipline , and preaches a cheap Religion , and presents Heaven in the midst of flowers , and strews Carpets softer than the Asian luxury in the way , and sets the songs of Sion to the tunes of Persian and lighter airs , and offers great liberty of living , and bondage under affection and sins , and reconciles Eternity with the present enjoyment , he shall have his Schools filled with Disciples ; but he that preaches the Cross , and the severities of Christianity , and the strictnesses of a holy life , shall have the lot of his Blessed Lord , he shall be thought ill of , and deserted . 3. Our Blessed Lord , five days before his Passion , sent his Disciples to a village to borrow an Asse , that he might ride in triumph to Jerusalem ; he had none of his own , but yet he who was so dear to God could not want what was to supply his needs . It may be God hath laid up our portion in the repositories of other men , and means to furnish us from their tables , to feed us from their granaries , and that their wardrobe shall cloath us ; for it is all one to him to make a Fish bring us money , or a Crow to bring us meat , or the stable of our neighbour to furnish our needs of Beasts : if he brings it to thy need as thou wantest it , thou hast all the good in the use of the Creature which the owners can receive ; and the horse which is lent me in charity does me as much ease , and the bread which is given me in alms feeds me as well , as the other part of it , which the good man that gave me a portion reserved for his own eating , could do to him . And if we would give God leave to make provisions for us in the ways of his own chusing , and not estimate our wants by our manner of receiving , being contented that God by any of his own ways will minister it to us , we should find our cares eased , and our content encreased , and our thankfulness engaged , and all our moderate desires contented by the satisfaction of our needs . For if God is pleased to feed me by my neighbour's charity , there is no other difference , but that God makes me an occasion of his ghostly good , as he is made the occasion of my temporal ; and if we think it disparagement , we may remember that God conveys more good to him by me , than to me by him : and it is a proud impatience to refuse or to be angry with God's provisions , because he hath not observed my circumstances and ceremonies of election . 4. And now begins that great Triumph in which the Holy Jesus was pleased to exalt his Office , and to abase his Person . He rode like a poor man upon an Asse , a beast of burthen and the lowest value , and yet it was not his own ; and in that equipage he received the acclamations due to a mighty Prince , to the Son of the eternal King : telling us , that the smallness of fortune , and the rudeness of exteriour habiliments , and a rough wall , are sometimes the outsides of a great glory ; and that when God means to glorifie or do honour to a person , he needs no help from secular advantages . He hides great Riches in Renunciation of the World , and makes great Honour break forth from the clouds of Humility , and Victory to arise from Yielding and the modesty of departing from our interest , and Peace to be the reward of him that suffers all the Hostilities of men and Devils . For Jesus in this great Humility of his gives a great probation that he was the Messias , and the King of Sion , because no other King entred into those gates riding upon an Asse , and received the honour of Hosannah in that unlikelihood and contradiction of unequal circumstances . 5. The Blessed Jesus had never but two days of triumph in his life ; the one was on his 〈◊〉 upon mount Tabor , the other , this his riding into the Holy City . But that it may appear how little were his joys and present exteriour complacencies ; in the day of his Transfiguration Moses & Elias appeared to him , telling him what great things he was to suffer ; and in this day of his riding to Jerusalem he wet the Palms with a dew sweeter than the moistures upon mount Hermon or the drops of Manna : for , to allay the little warmth of a springing joy , he let down a shower of tears , weeping over undone Jerusalem in the day of his triumph , leaving it disputable whether he felt more joy or sorrow in the acts of love ; for he triumphed to consider that the Redemption of the world was so near , and wept bitterly that men would not be redeemed ; his joy was great to consider that himself was to suffer so great sadness for our good , and his sorrow was very great to consider that we would not entertain that Good that he brought and laid before us by his Passion . He was in figure , as his servant S. 〈◊〉 was afterwards in letter and true story , crucified upon Palms : which indeed was the emblem of a Victory ; but yet such as had leaves sharp , poinant , and vexatious . However , he entred into Jerusalem dressed in gayeties , which yet he placed under his feet ; but with such pomps and solemnities each Family , according to its proportion , was accustomed to bring the Paschal Lamb to be slain for the Passeover : and it was not an undecent ceremony , that the Lamb slain from the beginning of the world should be brought to his slaughter with the acknowledgments of a religious solemnity , because now that real good was to be exhibited to the world which those little Paschal Lambs did but signifie and represent in shadow : and that was the true cause of all the little joy he had . 6. And if we consider what followed , it might seem also to be a design to heighten the dolorousness of his Passion : for to descend from the greatest of worldly honours , from the adoration of a GOD , and the acclamations to a King , to the death of a Slave , and the torments of a Cross , and the dishonours of a condemned Criminal , were so great stoopings and vast changes that they gave height and sense and excellency to each other . This then seemed an excellent glory , but indeed was but an art and instrument of grief : for such is the nature of all our Felicities , they end in sadness , and increase the sting of sorrows , and add moment to them , and cause impatience and uncomfortable remembrances ; but the griefs of a Christian , whether they be instances of Repentance , or parts of Persecution , or exercises of Patience , end in joy and endless comfort . Thus Jesus , like a Rainbow , half made of the glories of light , and half of the moisture of a cloud , half triumph , and half sorrow , entred into that Town where he had done much good to others , and to himself received nothing but affronts : yet his tenderness encreased upon him , and that very journey , which was Christ's last solemn visit for their recovery , he doubled all the instruments of his Mercy and their Conversion : He rode in triumph , the 〈◊〉 sang Hosannah to him , he cured many diseased persons , he wept for them , and pitied them , and sighed out the intimations of a Prayer , and did penance for their ingratitude , and stayed all day there , looking about him towards evening , and no man would invite him home , but he was forced to go to Bethany , where he was sure of an hospitable entertainment . I think no Christian that reads this but will be full of indignation at the whole City , who for malice or for fear would not or durst not receive their Saviour into their houses ; and yet we do worse : for now that he is become our Lord with mightier demonstrations of his eternal power , we suffer him to look round about upon us for months and years together , and possibly never entertain him , till our house is ready to rush upon our heads , and we are going to unusual and stranger habitations . And yet in the midst of a populous and mutinous City this great King had some good subjects , persons that threw away their own garments , and laid them at the feet of our Lord ; that being devested of their own , they might be re-invested with a robe of his Righteousness , wearing that till it were changed into a stole of glory : the very ceremony of their reception of the Lord became symbolical to them , and expressive of all our duties . 7. But I consider that the Blessed Jesus had affections not less than infinite towards all mankind ; and he who wept upon Jerusalem , who had done so great despight to him , and within five days were to fill up the measure of their iniquities , and do an act which all Ages of the world could never repeat in the same instance , did also in the number of his tears reckon our sins as sad considerations and incentives of his sorrow . And it would well become us to consider what great evil we do , when our actions are such as for which our Blessed Lord did weep . He who was seated in the bosom of Felicity , yet he moistened his 〈◊〉 Lawrels upon the day of his Triumph with tears of love and bitter allay . His day of Triumph was a day of Sorrow : and if we would weep for our sins , that instance of sorrow would be a day of triumph and 〈◊〉 . 8. From hence the Holy Jesus went to Pethany , where he had another manner of reception than at the Holy City . There he supped ; for his goodly day of Triumph had been with him a fasting-day . And Mary Magdalen , who had spent one box of Nard pistick upon our Lord's feet as a sacrifice of Eucharist for her Conversion , now bestowed another in thankfulness for the restitution of her Brother Lazarus to life , and consigned her Lord unto his Burial . And here she met with an evil interpreter : 〈◊〉 , an Apostle one of the Lord 's own Family , pretended it had been a better Religion to have given it to the poor ; but it was Malice , and the spirit either of Envy or Avarice , in him that passed that sentence ; for he that sees a pious action well done , and seeks to undervalue it by telling how it might have been better , reproves nothing but his own spirit . For a man may do very well , and God would accept it ; though to say he might have done better , is to say only that action was not the most perfect and absolute in its kind : but to be angry at a religious person , and without any other pretence but that he might have done better , is spiritual Envy ; for a pious person would have nourished up that infant action by love and praise , till it had grown to the most perfect and intelligent Piety . But the event of that man gave the interpretation of his present purpose ; and at the best it could be no other than a rash judgment of the action and intention of a religious , thankful , and holy person . But she found her Lord , who was her 〈◊〉 in this , become her Patron and her Advocate . And hereafter , when we shall find the Devil , the great Accuser of God's Saints , object against the Piety and Religion of holy persons ; a cup of cold water shall be accepted unto reward , and a good intention heightned to the value of an exteriour expression , and a piece of gum to the equality of a 〈◊〉 , and an action done with great zeal and an intense love be acquitted from all its adherent imperfections ; Christ receiving them into himself , and being like the Altar of incense , hallowing the very smoak , and raising it into a flame , and entertaining it into the embraces of the firmament and the bosom of Heaven . Christ himself , who is the Judge of our actions , is also the entertainer and object of our Charity and Duty , and the Advocate of our persons . 9. Judas , who declaimed against the woman , made tacite reflexions upon his Lord for suffering it : and indeed every obloquy against any of Christ's servants is looked on as an arrow shot into the heart of Christ himself . And now a Persecution being begun against the Lord within his own Family , another was raised against him from without . For the chief Priests took crafty counsel against Jesus and called a Consistory to contrive how they might destroy him : and here was the greatest representment of the goodness of God and the ingratitude of man that could be practised or understood . How often had Jesus poured forth tears for them ? how many sleepless nights had he awaked to do them advantage ? how many days had he spent in Homilies and admirable visitations of Mercy and Charity , in casting out Devils , in curing their sick , in correcting their delinquencies , in reducing them to the ways of security and peace , and , that we may use the greatest expression in the world , that is , his own in gathering them as a Hen gathereth her Chickens under her wings , to give them strength , and warmth , and life , and ghostly nourishment ? And the chief Priests together with their faction use all arts and watch all opportunities to get Christ , not that they might possess him , but to destroy him ; little considering that they extinguish their own eyes , and destroy that spring of life which was intended to them for a blissful immortality . 10. And here it was that the Devil shewed his promptness to furnish every evil-intended person with apt instruments to act the very worst of his intentions : the Devil knew their purposes , and the aptness and proclivity of Judas ; and by bringing these together he served their present design , and his own great intendment . The Devil never fails to promote every evil purpose ; and , except where God's restaining grace does intervene and interrupt the opportunity , by interposition of different and cross accidents to serve other ends of Providence , no man easily is fond of wickedness , but he shall receive enough to ruine him . Indeed Nero and Julian , both witty men and powerfull , desired to have been Magicians , and could not : and although possibly the Devil would have corresponded with them , who yet were already his own in all degrees of security ; yet God permitted not that , lest they might have understood new ways of doing despight to Martyrs and 〈◊〉 Christians . And it concerns us not to tempt God , or invite a forward enemy : for as we are sure the Devil is ready to promote all vicious desires , and bring them out to execution ; so we are not sure that God will not permit him ; and he that desires to be undone , and cares not to be prevented by God's restraining grace , shall finde his ruine in the folly of his own desires , and become wretched by his own election . Judas , hearing of this Congregation of the Priests , went and offered to betray his Lord , and made a Covenant , the Price of which was Thirty Pieces of Silver , and he returned . 11. It is not intimated in the History of the Life of Jesus , that Judas had any Malice against the Person of Christ ; for when afterwards he saw the matter was to end in the death of his Lord , he repented : but a base and unworthy spirit of Covetousness possessed him ; and the reliques of 〈◊〉 for missing the Price of the Ointment which the holy Magdalen had poured upon his feet burnt in his bowels with a secret dark melancholick 〈◊〉 and made an eruption into an act which all ages of the world could never parallel . They appointed him for hire thirty pieces , and some say that every piece did in value equal ten ordinary current Deniers ; and so Judas was satisfied by receiving the worth of the three hundred pence at which he valued the Nard pistick . But hereafter let no Christian be ashamed to be despised and undervalued ; for he will hardly meet so great a reproach as to have so disproportioned a price set upon his life as was upon the Holy Jesus . S. Mary 〈◊〉 thought it not good enough to aneal his sacred feet , Judas thought it a sufficient price for his head : for Covetousness aims at base and low purchaces , whilest holy Love is great and comprehensive as the bosome of Heaven , and aims at nothing that is less than infinite . The love of God is a holy fountain , limpid and pure , sweet and salutary , lasting and eternal : the love of Mony is a vertiginous pool sucking all into it to destroy it ; it is troubled and uneven , giddy and unsafe , serving no end but its own , and that also in a restless and uneasie motion . The love of God spends it self upon him , to receive again the reflexions of grace and benediction : the love of Money spends all its desires upon it sell , to purchase nothing but unsatisfying instruments of exchange , or supernumerary provisions , and ends in dissatisfaction , and emptiness of spirit , and a bitter curse . S. Mary Magdalen was defended by her Lord against calumny , and rewarded with an honourable mention to all Ages of the Church ; besides the unction from above , which she shortly after received to consign her to crowns and sceptres : but Judas was described in the Scripture , the Book of life , with the black character of death , he was disgraced to eternal Ages , and presently after acted his own tragedy with a sad and ignoble death . 12. Now , all things being fitted , our Blessed Lord sends two Disciples to prepare the Passeover , that he might fulfill the Law of Moses , and pass from thence to institutions Evangelical , and then fulfill his Sufferings . Christ gave them a sign to guide them to the house , a man bearing a pitcher of water ; by which some , that delight in mystical significations , say was typified the Sacrament of Baptism : meaning , that although by occasion of the Paschal solemnity the holy Eucharist was first instituted , yet it was afterwards to be applied to practice according to the sence of this accident ; only baptized persons were apt suscipients of the other more perfective Rite , as the taking nutriment supposes persons born into the world , and within the common conditions of humane nature . But in the letter it was an instance of the Divine omniscience , who could pronounce concerning accidents at distance as if they were present : and yet also , like the provision of the Colt to ride on , it was an instance of Providence , and security of all God's sons for their portion of temporals . Jesus had not a Lamb of his own , and possibly no money in the bags to buy one : and yet Providence was his guide , and the charity of a good man was his Proveditore , and he found excellent conveniences in the entertainments of a hospitable good man , as if he had dwelt in Ahab's Ivory-house , and had had the riches of Solomon , and the meat of his houshold . The PRAYER . O Holy King of Sion , Eternal Jesus , who with great Humility and infinite Love didst enter into the Holy City , riding upon an Asse , that thou mightest verisie the Predictions of the Prophets , and give example of Meekness and of the gentle and paternal government which the eternal Father laid upon thy shoulders ; be pleased , deares̄t Lord , to enter into my Soul with triumph , trampling over all thine enemies : and give me grace to entertain thee with joy and adoration , with abjection of my own desires , with lopping off all my supersluous branches of a temporal condition , and spending them in the offices of Charity and Religion , and devesting my self of all my desires , laying them at thy holy feet , that I may bear the yoke and burthen of the Lord with alacrity , with love , and the wonders of a satisfied and triumphant spirit . Lord , enter in and take possession ; and thou , to whose honour the very stones would give testimony , make my stony heart an instrument of thy praises ; let me strew thy way with flowers of Vertue , and the holy Rosary of Christian Graces : and by thy aid and example let us also triumph over all our infirmities and hostilities , and then lay our victories at thy feet , and at last follow thee into thy heavenly Jerusalem with palms in our hands , and joy in our hearts , and eternal acclamations on our lips , rejoycing in thee , and singing Hallelujahs in a happy Eternity to thee , O holy King of Sion , eternal Jesus . Amen . 2. O Blessed and dear Lord , who wert pleased to permit thy self to be sold to the assemblies of evil persons for a vile price by one of thy own servants , for whom thou hadst done so great favours , and hadst designed a crown and a throne to him , and he turned himself into a sooty coal , and entred into the portion of evil Angels ; teach us to value thee above all the joys of men , to prize thee at an estimate beyond all the wealth of nature , to buy wisdome , and not to sell it , to part with all that we may enjoy thee : and let no temptation abuse our understandings , no loss vex us into impatience , no frustration of hope fill us with indignation , no pressure of calamitous accidents make us angry at thee the fountain of love and blessing , no Covetousness transport us into the suburbs of Hell and the regions of sin ; but make us to love thee as well as ever any creature loved thee , that we may never burn in any fires but of a holy love , nor sink in any inundation but what proceeds from penitential showrs , and suffer no violence but of implacable desires to live with thee , and , when thou callest us , to suffer with thee , and for thee . 3. LOrd , let me never be betrayed by my self , or any violent accident and 〈◊〉 temptation ; let me never be sold for the vile price of temporal gain , or transient pleasure , or a pleasant dream ; but since thou hast bought me with a price , even then when thou wert sold thy self , let me never be separated from thy possession . I am thine , bought with a price , Lord , save me ; and in the day when thou bindest up thy Jewels remember , Lord , that I cost thee as dear as any , and therefore cast me not into the portion of Judas : but let me walk and dwell and bathe in the field of thy bloud , and pass from hence pure and sanctified into the society of the elect Apostles , receiving my part with them , and my lot in the communications of thy inheritance , O gracious Lord and dearest Saviour Jesus . Amen . Considerations upon the Washing of the Disciples Feet by JESUS , and his Sermon of Humility . He washeth his Disciples feet . Iohn . 13. 5. After that he powreth water into a baso● and began to wash the Disciples feet and to wipe them with the towel , wherewith he was girded . 6. Then cometh he to Simon Peter , & Peter saith unto him , Lord doest thou wash my feet ? The Institution of his last Supper . Mark : 14. 22. And as they did eat , Lesus took bread ; & blessed & brake it & gaue to them & said , Take eat , this is my body . And he took y e Cup & when he had given thanks he gave it to them & they all dranke of it . In the 〈◊〉 of the Communion 1. THE Holy JESUS went now to eat his last Paschal Supper , and to finish the work of his Legation , and to fulfill that part of the Law of Moses in every of its smallest and most minute particularities , in which also the actions were significant of spiritual duties : which we may transfer from the letter to the spirit in our own instances , That as JESUS ate the Paschal Lamb with a staff in his Hand , with his Loins girt , with sandals on his Feet , in great haste , with unlevened Bread , and with bitter Herbs ; so we also should do all our services according to the signification of these symbols , leaning upon the Cross of JESUS for a staff , and bearing the rod of his Government , with Loins girt with Angelical Chastity , with shoes on our Feet , that so we may guard and have custody over our affections , and be shod with the preparation of the Gospel of peace , eating in haste , as becomes persons hungring and thirsting after Righteousness , doing the work of the Lord zealously and fervently , without the leven of Malice and secular interest , with bitter herbs of Self-denial and Mortification of our sensual and inordinate desires . The sence and mystery of the whole act with all its circumstances is , That we obey all the Sanctions of the Divine Law , and that every part of our Religion be pure and peaceable , chaste and obedient , confident in God and diffident in our selves , frequent and zealous , humble and resigned ; just and charitable ; and there will not easily be wanting any just circumstance to hallow and consecrate the action . 2. When the Holy Jesus had finished his last Mosaic Rite , he descends to give example of the first fruit of Evangelical Graces : he rises from Supper , lays aside his garment like a servant , and with all the circumstances of an humble ministery washes the feet of his Disciples , * beginning at the first , S. Peter , until he came to Judas the Traitor ; that we might in one scheme see a rare conjunction of Charity and Humility , of Self-denial and indifferency , represented by a person glorious and great , their Lord and Master , sad and troubled . And he chose to wash their * feet rather than their head , that he might have the opportunity of a more humble posture , and a more apt signification of his Charity . Thus God lays every thing aside that he may serve his servants ; Heaven stoops to earth , and one abyss calls upon another , and the Miseries of man , which were next to infinite , are excelled by a Mercy equal to the immensity of God. And this washing of their feet , which was an accustomed civility and entertainment of honoured strangers at the beginning of their meal , Christ deferred to the end of the Paschal Supper , that it might be the preparatory to the second , which he intended should be festival to all the world . S. Peter was troubled that the hands of his Lord should wash his servants feet , those hands which had opened the eyes of the blind , and cured lepers , and healed all diseases , and when lift up to Heaven were omnipotent , and could restore life to dead and buried persons ; he counted it a great indecency for him to suffer it : but it was no more than was necessary , for they had but lately been earnest in dispute for Precedency ; and it was of it self so apt to swell into tumour and inconvenience , that it was not to be cured but by some Prodigy of Example and Miracle of Humility , which the Holy Jesus offered to them in this express , calling them to learn some great Lesson ; a Lesson which God descended from Heaven to earth , from riches to poverty , from essential innocence to the disreputation of a sinner , from a Master to a Servant , to learn us , that is , that we should esteem our selves but just as we are , low , sinful , miserable , needy and unworthy . It seems it is a great thing that man should come to have just and equal thoughts of himself , that God used such powerful arts to transmit this Lesson , and engrave it in the spirits of men ; and if the Receipt fails , we are eternally lost in the mists of vanity , and enter into the condition of those Angels whom Pride transformed and spoiled into the condition of Devils : and upon consideration of this great example Guericus a good man cried out , Thou hast overcome , O Lord , thou hast overcome my Pride ; this Example hath mastered me ; I deliver my self up into thy hands , never to receive liberty or exaltation but in the condition of thy humblest servant . 3. And to this purpose S. Bernard hath an affectionate and devout consideration , saying , That some of the Angels as soon as they were created had an ambition to become like God , and to aspire into the Throne which God had appointed to the Holy Jesus in eternal ages . When God created Man , presently the Devil rubbed his Leprosie upon him , and he would needs be like God too , and Satan promised him that he should . As the evil Angels would have been like to God in Power and Majesty , so Man would have been like him in Knowledge , and have imitated the Wisdome of the Eternal Father . But Man had the fate of Gehezi ; he would needs have the talent and garments of Lucifer , and he had also his plague ; he lost Paradise for his Pride . And now what might befit the Son of God to do , seeing Man so lost , and God so zealous of his honour ? I see ( saith he ) that by occasion of me the Father loses his Creatures , for they have all aspired to be like me , and are fallen into the greatest infelicities . Behold , I will go towards man in such a form , that whosoever from henceforth would become like me shall be so , and be a gainer by it . And for this cause the Son of God came from Heaven , and made himself a poor humble person , and by all the actions of his life commented upon the present discourse : Learn of me , for I am meek and humble of heart . Blessed be that mercy and bounty which moved Almighty God to condescend to that so great appetite we had of being like him ; for now 〈◊〉 may be like unto God , but it must be by Humility , of which he hath given us an example powerful as Miracles , and great as our own Pride and Misery . 4. And indeed our Blessed Lord , knowing that Examples are like Maps and perfect Schemes in which the whole Continent may at once be represented to the eye to all the purposes of art and benefit , did in the latter end of his life draw up the dispersions and larger harvest of his Precepts , binding them in the bundle of great Examples , and casting them into actions as into summs total : for so this act of Washing the feet of his own Ministers , and then dying for them , and for all his enemies , did preach the three great 〈◊〉 of Evangelical Perfection with an admirable energy and abbreviature ; Humility , and Charity , and Sufferings , being to Christianity as the Body , and the Soul , and the Spirit are to the whole man. For no man brings a sad Funeral into the theatre to make his spectators merry , nor can well preach Chastity in the impurity of the Bordelli , or perswade Temperance when himself is full of wine and luxury , and enters into the baths to boil his undigested meat that he may return to his second supper , and breaths forth impure belchings together with his Homily ; a poor Eremite , or a severely-living Philosopher , into whose life his own Precepts have descended , & his Doctrin is mingled with his Soul , mingles also effect and virtue with Homilies , and incorporates his Doctrine in the hearts of his Disciples . And this the Holy Jesus did in his own person , bearing the burthen first upon his own shoulders , that we may with better alacrity undergo what our Blessed Lord bears with us and for us . But that we may the better understand what our Blessed Lord designed to us in this Lecture , let us consider the proper acts of Humility which integrate the Vertue . 5. The first is , Christ's Humble man thinks meanly of himself : and there is great reason every man should . For his Body is but rottenness and infirmity covered with a fair mantle , a dunghil overcast with snow : and if we consider sadly , that from Trees and Plants come oile , balsam , wine , spices , and aromatick odors , and that from the sinks of our Body no such sweet or salutary emanations are observed , we may at least think it unreasonable to boast our Beauty , which is nothing but a clear and well-coloured skin , which every thing in the world can spoil ; nor our Strength , which an Ague tames into the infirmities of a child , and in which we are excelled by a Bull ; nor any thing of our Body , which is nothing but an unruly servant of the Soul , marked with characters of want and dependence , and begging help from all the elements , and upon a little disturbance growing troublesome to it self by its own impurities . And yet there is no reason in respect of the Soul for any man to exalt himself above his Brother ; because all reasonable Souls are equal ; and that one is wise , and another is foolish or less learned , is by accident and extrinsick causes : God at first makes all alike ; but an indisposed Body , or an mopportune Education , or evil Customs superinduce variety and difference . And if God discerns a man from his Brother by distinction of Gifts , it alters not the case ; still the man hath nothing of himself that can call him excellent : it is as if a Wall upon which the Sun reflects should boast it self against another that stands in the shadow . Greater glory is to be paid to God for the discerning Gifts ; but to take any of it to our selves , and rise higher than our Brother , or advance our own opinion , is as if a man should be proud of being in debt , and think it the greater excellency that he is charged with heavier and more severe accounts . 6. This act consists not in declamations and forms of Satyre against our selves , saying , I am a miserable sinful creature , I am proud , or covetous , or ignorant . For many men say so that are not willing to be thought so . Neither is Humility a vertue made up of wearing old cloaths , or doing servile and mean imployments by voluntary undertaking , or of sullen gestures , or demiss behaviour , and artifice of lowly expressions : for these may become snares to invite and catch at Honour , and then they are collateral designs of Pride , and direct actions of Hypocrisie . But it consists in a true understanding of our own condition , and a separating our own Nothing from the good we have received , and giving to God all the glory , and taking to our selves all the shame and dishonour due to our sinful condition . He that thinks himself truly miserable and vilified by sin , hates it perfectly ; and he that knows himself to be nothing cannot be exalted in himself : and whatsoever is besides these two extremes of a natural Nothing and a superadded Sin , must be those good things we have received , which , because they derive from God , must make all their returns thither . But this act is of greater difficulty in persons pious , full of Gifts and eminent in Graces , who , being fellow-workers together with God , sometimes grow tacitely and without notice given to 〈◊〉 in themselves , and with some freer phancy ascribe too much of the good action to their own choice and diligence , and take up their crowns , which lie at the foot of the throne , and set them upon their own heads . For a Sinner to desire to be esteemed a sinner , is no more Humility than it is for the son of a Plow-man to confess his Father ; but indeed it is hard for a man to be cried up for a Saint , to walk upon the spire of glory , and to have no adherence or impure mixtures of Vanity grow upon the outside of his heart . All men have not such heads as to walk in great heights without giddiness and unsettled eyes : Lucifer and many Angels walking upon the battlements of Heaven grew top-heavy and fell into the state of Devils ; and the Father of the Christian Eremites , S. Antony , was frequently attempted by the Devil , and solicited to vanity , the Devil usually making phantastick noises to be heard before him , Make room for the Saint and Servant of God : But the good man knew Christ's voice to be a low Base of Humility , and that it was the noise of Hell that invited to complacencies and vanity ; and therefore took the example of the Apostles , who in the midst of the greatest reputation and spiritual advancements were dead unto the world , and seemed to live in the state of separation . For the true stating our own Question and knowing our selves must needs represent us set in the midst of infinite imperfections , loaden with sins , choaked with the noises of a polluted Conscience , persons fond of trifles , neglecting objects fit for wise men , full of ingratitude , and all such things which in every man else we look upon as scars and deformities , and which we use to single out , and take one alone as sufficient to disgrace and disrepute all the excellencies of our Neighbour : But if we would esteem them with the same severity in our selves , and remember with how many such objections our little felicities are covered , it would make us charitable in our censures , compassionate and gentle to others , apt to excuse , and as ready to support their weaknesses , and in all accidents and chances to our selves to be content and thankful , as knowing the worst of poverty and inconvenience to be a mercy and a splendid fortune in respect of our demerits . I have read , that when the Duke of Candia had voluntarily entred into the incommodities of a Religious Poverty and retirement , he was one day spied and pitied by a Lord of Italy , who out of tenderness wished him to be more careful and nutritive of his person . The good Duke answered , Sir , be not troubled , and think not that I am ill provided of conveniences , for I send a Harbinger before , who makes my lodgings ready , and takes care that I be royally entertained . The Lord asked him who was his Harbinger . He answered , The knowledge of my self , & the consideration of what I deserve for my sins , which is eternal torments ; and when with this knowledge I arrive at my lodging , how unprovided soever I find it , methinks it is ever better than I deserve . The summe of this Meditation consists in believing , and considering , and reducing to practice those thoughts , that we are nothing of our selves , that we have nothing of our own , that we have received more than ever we can discharge , that we have added innumerable sins , that we can call nothing our own but such things which we are ashamed to own , and such things which are apt to ruine us . If we do nothing contrary to the purpose and hearty perswasion of such thoughts , then we think meanly of our selves . And in order to it , we may make use of this advice , To let no day pass without some sad recollection and memory of somewhat which may put us to confusion and mean opinion of our selves ; either call to mind the worst of our sins , or the undiscreetest of our actions , or the greatest of our shame , or the uncivilest of our affronts , any thing to make us descend lower , and kiss the foot of the mountain . And this consideration applied also to every tumour of spirit as soon as it rises may possibly allay it . 7. Secondly , Christ's Humble man bears contumelies evenly and sweetly , and desires not to be honoured by others : He chuses to do those things that deserve honour and a fair name , but then eats not of those fruits himself , but transmits them to the use of others , and the glories of God. This is a certain consequence of the other : for he that truly disesteems himself is content that others should do so too ; and he who with some regret and impatience hears himself scorned or undervalued , hath not acquired the grace of Humility . Which Serapion in Cassian noted to a young person , who perpetually accused himself with the greatest semblances of Humility , but was impatient when Serapion reproved him . Did you hope that I would have praised your Humility , and have reputed you for a Saint ? It is a strange perversness to desire others to esteem highly of you for that , in which to your self you seem most unworthy . He that inquires into the faults of his own actions , requiring them that saw them to tell him in what he did amiss , not to learn the fault , but to engage them to praise it , cozens himself into Pride and makes Humility the instrument . And a man would be ashamed if he were told that he used stratagems for praise : but so glorious a thing is Humility , that Pride , to hide her own shame , puts on the others vizor ; it being more to a proud man's purposes to seem humble than to be so . And such was the Cynick whom Lucian derided , because that one searching his scrip in expectation to have found in it mouldy bread or old rags , he discovered a bale of dice , a box of perfumes , and the picture of his fair Mistress . Carisianus walked in his Gown in the Feast of Saturn , and when all Rome was let loose in wantonness , he put on the long Robe of a Senator , and a severe person ; and yet nothing was more lascivious than he . But the Devil Pride prevails sometimes upon the spirit of Lust. Humility neither directly nor by consequence seeks for praise , and suffers it not to rest upon its own pavement , but reflects it all upon God , and receives all lessenings and instruments of affront and disgrace , that mingle not with sin or undecencies , more willingly than Panegyricks . When others have their desires , thou not thine ; the sayings of another are esteemed , thine slighted ; others ask and obtain , thou beggest and art refused ; they are cried up , thou disgraced and hissed at ; and while they are imployed , thou art laid by , as fit for nothing ; or an unworthy person commands thee and rules thee like a tyrant , he reproves thee , suspects thee , reviles thee ; canst thou bear this sweetly , and entertain the usage as thy just portion , and as an accident most fit and proper to thy person and condition ? Dost thou not raise Theatres to thy self , and take delight in the suppletories of thy own good opinion , and the flatteries of such whom thou endearest to thee , that their praising thee should heal the wounds of thine honour by an imaginary and phantastick restitution ? He that is not content and patient in affronts , hath not yet learned Humility of the Holy Jesus . 8. Thirdly , As Christ's Humble man is content in affronts , and not greedy of praise ; so when it is presented to him , he takes no contentment in it : and if it be easie to want Praise when it is denied , yet it is harder not to be delighted with it when it is offered . But there is much reason that we should put restraints upon our selves , lest if we be praised without desert , we find a greater Judgment of God ; or if we have done well and received praise for it , we 〈◊〉 all our reward , which God hath deposited for them that receive not their good things in this life . For as silver is tried in the melter , and gold in the Crucible : so is a man tried by the mouth of him that praises him : that is , he is either clarified from his dross by looking upon the praise as a homily to teach and an instrument to invite his duty ; or else , if he be already pure , he is consolidated , strengthned in the sobriety of his spirit , and retires himself closer into the strengths and securities of Humility . Nay , this step of Humility uses in very holy persons to be enlarged to a delight in affronts and disreputation in the world . Now I begin to be Christ ' s Disciple , ( said 〈◊〉 the Martyr , when in his journey to Rome he suffered perpetual revilings and abuse . ) S. Paul rejoyced in his infirmities and reproach : and all the Apostles at Jerusalem went from the tribunal rejoycing that they were esteemed worthy to suffer shame for the name of Jesus . This is an excellent condition and degree of Humility . But I chuse to add one that is less , but in all persons necessary . 9. Fourthly , Christ's Humble man is careful never to speak any thing that may redound to his own praise , unless it be with a design of Charity or Duty , that either God's glory or the profit of his neighbour be concerned in it ; but never speaking with a design to be esteemed learned or honourable . S. Arsenius had been Tutor to three Caesars , Theodosius , Arcadius , and Honorius ; but afterwards when he became Religious , no word escaped him that might represent and tell of his former greatness : and it is observable concerning S. Jerome , that although he was of noble extraction , yet in all his own Writings there is not the smallest intimation of it . This I desire to be understood only to the sence and purposes of Humility , and that we have no designs of vanity and phancy in speaking learnedly , or recounting our exteriour advantages : but if either the 〈◊〉 of our brother or the glory of God , if either there be Piety or Charity in the design , it is lawful to publish all those excellencies with which God hath distinguished us from others . The young Marquess of Castilion being to do publick exercise in his course of Philosophy , made it a case of Conscience whether he were bound to dispute his best , fearing lest vanity might transport him in the midst of those praises which his Collegiates might give him . It was an excellent consideration in the young Gentleman : but in actions civil and humane , since the danger is not so immediate , and a little complacency becoming the instrument of vertue and encouragement of studies may with like care be referred to God as the giver , and 〈◊〉 his praises ; he might with more safety have done his utmost , it being in some sense a duty to encourage others , to give account of our Graces and our labours , and all the appendent vanity may quickly be suppressed . A good name may give us opportunity of perswading others to their duty , especially in an Age in which men chuse their Doctrines by the men that preach them : and S. Paul used his liberty when he was zealous for his Corinthian Disciples , but restrained himself when it began to make reflexions upon his own spirit . But although a good name be necessary , and in order to such good ends whither it may serve it is lawful to desire it ; yet a great name , and a pompous honour , and secular greatness , hath more danger in it to our selves than ordinarily it can have of benefit to others : and although a man may use the greatest honours to the greatest purposes , yet ordinary persons may not safely desire them ; because it will be found very hard to have such mysterious and abstracted considerations , as to separate all our proper interest from the publick end . To which I add this consideration , That the contempt of Honour , and the instant pursuit of Humility , is more effective of the ghostly benefit of others , than Honours and great Dignities can be , unless it be rarely and very accidentally . 10. If we need any new incentives to the practice of this Grace , I can say no more , but that Humility is Truth , and Pride is a Lie ; that the one glorifies God , the other dishonours him ; Humility makes men like Angels , Pride makes Angels to become Devils ; that Pride is Folly , Humility is the temper of a holy spirit and excellent Wisdom ; that Humility is the way to glory , Pride to ruine and confusion : Humility makes Saints on Earth , Pride undoes them : Humility beatifies the Saints in Heaven , and the Elders throw their Crowns at the foot of the Throne ; Pride disgraces a man among all the Societies of Earth : God loves one , and Satan solicits the cause of the other , and promotes his own interest in it most of all . And there is no one Grace in which Christ propounded himself imitable so signally as in this of Meekness and Humility : for the enforcing of which he undertook the condition of a Servant , and a life of Poverty , and a death of Disgrace ; and washed the feet of his Disciples , and even of Judas himself , that his action might be turned into a Sermon to preach this Duty , and to make it as eternal as his own Story . The PRAYER . O Holy and Eternal Jesus , who wert pleased to lay aside the Glories and incomprehensible Majesty which clothed thy Infinity from before the beginning of Creatures , and didst put on a cloud upon thy Brightness , and wert invested with the impure and imperfect broken robe of Humane nature , and didst abate those Splendors which broke through the veil , commanding Devils not to publish thee , and men not to proclaim thy Excellencies , and the Apostles not to reveal those Glories of thine which they discovered incircling thee upon mount Tabor in thy transfiguration , and didst by perpetual Homilies and symbolical mysterious actions , as with deep characters , engrave Humility into the spirits of thy Disciples and the Discipline of Christianity ; teach us to approach near to these thy Glories which thou hast so covered with a cloud that we might without amazement behold thy Excellencies ; make us to imitate thy gracious Condescensions ; take from us all vanity and phantastick complacencies in our own persons or actions ; and when there arises a reputation consequent to the performance of any part of our Duty , make us to 〈◊〉 the glory upon thee , suffering nothing to adhere to our own spirits but shame at our own imperfection , and thankfulness to thee for all thy assistences : let us never seek the praise of men from unhandsome actions , from flatteries and unworthy discourses , nor entertain the praise with delight , though it proceed from better principles ; but fear and tremble , lest we deserve punishment , or lose a reward which thou hast deposited for all them that seek thy glory , and despise their own , that they may imitate the example of their Lord. Thou , O Lord , didst triumph over Sin and Death ; subdue also my proud Understanding and my prouder Affections , and bring me under thy yoak ; that I may do thy work , and obey my Superiours , and be a servant of all my brethren in their necessities , and esteem my self inferiour to all men by a deep sense of my own unworthiness , and in all things may obey thy Laws , and conform to thy precedents , and enter into thine inheritance , O Holy and Eternal Jesus . Amen . DISCOURSE XIX . Of the Institution and Reception of the Holy Sacrament of the Lord's Supper . 1. AS the Sun among the Stars , and Man among the sublunary creatures , is the most eminent and noble , the Prince of the inferiours , and their measure , or their guide : so is this action among all the instances of Religion ; it is the most perfect and consummate , it is an union of Mysteries and a consolidation of Duties , it joyns God and Man , and confederates all the Societies of men in mutual complexions , and the entertainments of an excellent Charity ; it actually performs all that could be necessary for Man , and it presents to Man as great a thing as God could give ; for it is impossible any thing should be greater than himself . And when God gave his Son to the world , it could not be but he should give us all things else : and therefore this Blessed Sacrament is a consigning us to all Felicities , because after a mysterious and ineffable manner we receive him who is Light and Life , the fountain of Grace , and the sanctifier of our secular comforts , and the author of Holiness and Glory . But as it was at first , so it hath been ever since ; Christ came into the world , and the world knew him not : so Christ hath remained in the world by the communications of this Sacrament , and yet he is not rightly understood , and less truly valued . But Christ may say to us as once to the woman of Samaria , Woman , if thou didst know the gift of God , and who it is that speaks to thee , thou wouldst ask him : So if we were so wise , or so fortunate , to know the excellency of this Gift of the Lord , it would fill us full of wonder and adoration , joy and thankfulness , great hopes and actual felicities , making us heirs of glory by the great additions and present increment of Grace . 2. After supper Jesus took bread , and blessed it , and made it to be a heavenly gift : He gave them bread , and told them it was his body ; that Body which was broken for the redemption of Man , for the Salvation of the world . S. Paul calls it [ bread ] even after Consecration ; The Bread which we break , is it not the communication of the Body of Christ ? So that by divine Faith we are taught to express our belief of this Mystery in these words ; [ The Bread , when it is consecrated and made sacramental , is the Body of our Lord ; and the fraction and distribution of it is the communication of that Body which died for us upon the Cross. ] He that doubts of either of the parts of this Proposition must either think , Christ was not able to verifie his word , and to make bread by his benediction to become to us to be his body ; or that S. Paul did not well interpret and understand this Mystery , when he called it bread . Christ reconciles them both , calling himself the bread of life : and if we be offended at it , because it is alive , and therefore less apt to become food , we are invited to it because it is bread ; and if the Sacrament to others seem less mysterious , because it is bread , we are heightned in our Faith and reverence because it is life : The Bread of the Sacrament is the life of our Soul , and the Body of our Lord is now conveyed to us by being the Bread of the Sacrament . And if we consider how easie it is to Faith , and how impossible it seems to Curiosity , we shall be taught confidence and modesty ; a resigning our understanding to the voice of Christ and his Apostles , and yet expressing our own articles as Christ did , in indefinite significations . And possibly it may not well consist with our Duty to be inquisitive into the secrets of the Kingdom , which we see by plain event hath divided the Church almost as much as the Sacrament hath united it , and which can only serve the purposes of the School and of evil men , to make Questions for that , and Factions for these , but promote not the ends of a holy life , Obedience , or Charity . 3. Some so observe the literal sence of the words , that they understand them also in a natural : Some so alter them by metaphors and preternatural significations , that they will not understand them at all in a proper . We see it , we feel it , we taste it , and we smell it to be Bread ; and by Philosophy we are led into a belief of that substance whose accidents these are , as we are to believe that to be fire which burns and flames and shines : but Christ also affirmed concerning it , This is my Body ; and if Faith can create an assent as strong as its object is infallible , or can be as certain in its conclusion as sense is certain in its apprehensions , we must at no hand doubt but that it is Christ's Body . Let the sence of that be what it will , so that we believe those words , and ( whatsoever that sence is which Christ intended ) that we no more doubt in our Faith than we do in our Sense ; then our Faith is not reproveable . It is hard to do so much violence to our Sense , as not to think it Bread ; but it is more unsafe to do so much violence to our Faith , as not to believe it to be Christ's Body . But it would be considered , that no interest of Religion , no saying of Christ , no reverence of Opinion , no sacredness of the Mystery is disavowed , if we believe both what we hear and what we see . He that believes it to be Bread , and yet verily to be Christ's Body , is only tied also by implication to believe God's Omnipotence , that he who affirmed it can also verifie it . And they that are forward to believe the change of substance , can intend no more but that it be believed verily to be the Body of our Lord. And if they think it impossible to reconcile its being Bread with the verity of being Christ's Body , let them remember that themselves are put to more difficulties , and to admit of more Miracles , and to contradict more Sciences , and to refuse the testimony of Sense , in affirming the special manner of Transubstantiation . * And therefore it were safer to admit the words in their first sence , in which we shall no more be at war with Reason , nor so much with Sense , and not at all with Faith. And for persons of the contradictory perswasion , who to avoid the natural sence affirm it only to be figurative , since their design is only to make this Sacrament to be Christ's Body in the sence of Faith , and not of Philosophy , they may remember that its being really present does not hinder but that all that reality may be spiritual ; and if it be Christ's Body , so it be not affirmed such in a natural sence and manner , it is still only the object of Faith and spirit ; and if it be affirmed only to be spiritual , there is then no danger to Faith in admitting the words of Christ's institution , This is my Body . I suppose it to be a mistake , to think what soever is real must be natural ; and it is no less to think spiritual to be only figurative : that 's too much , and this is too little . Philosophy and Faith may well be reconciled ; and whatsoever objection can invade this union may be cured by modesty . And if we profess we understand not the manner of this Mystery , we say no more but that it is a Mystery ; and if it had been necessary we should have construed it into the most latent sence , Christ himself would have given a Clavis , and taught the Church to unlock so great a Secret. Christ said , This is my Body , this is my 〈◊〉 : S. Paul said , The bread of blessing that we break is the communication of the body of Christ , and the Chalice which we bless is the communication of the bloud of Christ ; and , We are all one body , because we eat of one bread . One proposition as well as the other is the matter of Faith , and the latter of them is also of Sense ; one is as literal as the other : and he that distinguishes in his belief , as he may place the impropriety upon which part he please , and either say it is improperly called Bread , or improperly called Christ's Body ; so he can have nothing to secure his proposition from errour , or himself from boldness , in decreeing concerning Mysteries against the testimonies of Sense , or beyond the modesty and simplicity of Christian Faith. Let us love and adore the abyss of Divine Wisdom and Goodness , and entertain the Sacrament with just and holy receptions ; and then we shall receive all those fruits of it which an earnest disputer , or a peremptory dogmatizer , whether he happen right or wrong , hath no warrant to expect upon the interest of his Opinion . 4. In the Institution of this Sacrament Christ manifested , first , his Almighty Power , secondly , his infinite Wisdome , and thirdly , his unspeakable Charity . First , his Power is manifest in making the Symbols to be the instruments of conveying himself to the spirit of the Receiver : He nourishes the Soul with Bread , and feeds the Body with a Sacrament ; he makes the Body spiritual by his Graces there ministred , and makes the Spirit to be united to his Body by a participation of the Divine nature : In the Sacrament that Body which is reigning in Heaven is exposed upon the Table of blessing ; and his Body which was broken for us is now broken again , and yet remains impassible . Every consecrated portion of bread and wine does exhibit Christ intirely to the faithful Receiver ; and yet Christ remains one , while he is wholly ministred in 10000 portions . So long as we call these mysterious , and make them intricate to exercise our Faith , and to represent the wonder of the Mystery , and to encrease our Charity ; our being inquisitive into the abyss can have no evil purposes . God hath instituted the Rite in visible Symbols , to make the secret Grace as presential and discernible as it might , that by an instrument of Sense our spirits might be accommodated as with an exteriour object to produce an internal act . But it is the prodigy of a miraculous power , by instruments so easie to produce effects so glorious . This then is the object of Wonder and Adoration . 5. Secondly , And this effect of Power does also remark the Divine Wisdome , who hath ordained such Symbols , which not only , like spittle and clay toward the curing blind eyes , proclaim an Almighty Power , but they are apposite and proper to signifie a Duty , and become to us like the Word of Life , and from Bread they turn into a Homily . For therefore our wisest Master hath appointed Bread and Wine , that we may be corporally united to him ; that as the Symbols becoming nutriment are turned into the substance of our bodies , so Christ being the food of our Souls should assimilate us , making us partakers of the Divine Nature . It also tells us , that from hence we derive life and holy motion ; for in him we live , and move , and have our being . He is the staff of our life , and the light of our eyes , and the strength of our spirit ; He is the Viand for our journey , and the antepast of Heaven . And because this holy Mystery was intended to be a Sacrament of Union , that Lesson is morally represented in the Symbols ; That as the salutary juice is expressed from many clusters running into one 〈◊〉 , and the Bread is a mass made of many grains of Wheat ; so we also ( as the Apostie infers from hence , himself observing the analogy ) should be one bread and one bodr , because we partake of that one bread . And it were to be wished that from hence also all Christians would understand a signification of another Duty , and that they would 〈◊〉 communicate , as remembring that the Soul may need a frequent ministration , as well as the Body its daily proportion . This consideration of the Divine Wisdome is apt to produce Reverence , Humility , and Submission of our understanding to the immensity of God's unsearchable abysses . 6. Thirdly , But the story of the Love of our dearest Lord is written in largest characters , who not only was at that instant busie in doing Man the greatest good , even then when man was contriving his death and his dishonour , but contrived to represent his bitter Passion to us without any circumstances of horror , in symbols of pleasure and delight ; that we may taste and see how gracious our LORD is , who would not transmit the record of his Passion to us in any thing that might trouble us . No Love can be greater than that which is so beatifical as to bestow the greatest good ; and no Love can be better expressed than that which , although it is productive of the greatest blessings , yet is curious also to observe the smallest circumstances . And not only both these , but many other circumstances and arguments of Love concur in the Holy Sacrament . 1. It is a tenderness of affection that ministers wholsome Physick with arts and instruments of pleasure : And such was the Charity of our Lord , who brings health to us in a golden Chalice ; life , not in the bitter drugs of Egypt , but in spirits and quintessences ; giving us apples of Paradise , at the same time yielding food and health and pleasure . 2. Love desires to do all good to its beloved object , and that is the greatest love which gives us the greatest blessings : And the Sacrament therefore is the argument of his greatest love ; for in it we receive the honey and the honey-comb , the Paschal Lamb with his bitter herbs , Christ with all his griefs , and his Passion with all the salutary effects of it . 3. Love desires to be remembred , and to have his object in perpetual representment : And this Sacrament Christ designed to that purpose , that he , who is not present to our eyes , might always be present to our spirits . 4. Love demands love again , and to desire to be beloved is of it self a great argument of love : And as God cannot give us a greater blessing than his Love , which is himself with an excellency of relation to us superadded ; so what greater demonstration of it can he make to us , than to desire us to love him with as much earnestness and vehemency of desire , as if we were that to him which he is essentially to us , the author of our being and our blessing ? 5. And yet to consummate this Love , and represent it to be the greatest and most excellent , the Holy Jesus hath in this Sacrament designed that we should be united in our spirits with him , incorporated to his body , partake of his Divine nature , and communicate in all his Graces ; and Love hath no expression beyond this , that it desires to be united unto its object . So that what Moses said to the men of Israel , What nation is so great , who hath God so nigh unto them , as the Lord our God is in all things for which we call upon him ? we can enlarge in the meditation of this Holy Sacrament : for now the Lord our God calls upon us , not only to be nigh unto him , but to be all one with him ; not only as he was in the Incarnation , flesh of our flesh and bone of our bone , but also to communicate in spirit , in grace , in nature , in Divinity it self . 7. Upon the strength of the premisses we may sooner take an estimate of the Graces which are conveyed to us in the reception and celebration of this Holy Sacrament and Sacrifice . For as it is a Commemoration and representment of Christ's Death , so it is a commemorative Sacrifice : as we receive the symbols and the mystery , so it is a Sacrament . In both capacities the benefit is next to infinite . First , For whatsoever Christ did at the Institution , the same he commanded the Church to do in remembrance and repeated rites ; and himself also does the same thing in Heaven for us , making perpetual Intercession for his Church , the body of his redeemed ones , by representing to his Father his death and sacrifice : there he sits a high Priest continually , and offers still the same one perfect sacrifice , that is , still represents it as having been once finished and consummate in order to perpetual and never-failing events . And this also his Ministers do on earth , they offer up the same Sacrifice to God , the sacrifice of the Cross , by prayers , and a commemorating rite and representment according to his holy Institution . And as all the effects of Grace and the titles of glory were purchased for us on the Cross , and the actual mysteries of Redemption perfected on earth , but are applied to us and made effectual to single persons and communities of men by Christ's Intercession in Heaven ; so also they are promoted by acts of Duty and Religion here on earth , that we may be workers together with God , ( as S. Paul expresses it ) and in virtue of the eternal and all-sufficient Sacrifice may offer up our prayers and our duty , and by representing that sacrifice may send up together with our prayers an instrument of their graciousness and acceptation . The Funerals of a deceased friend are not only performed at his first interring , but in the monthly minds and anniversary commemorations , and our grief returns upon the fight of a picture , or upon any instance which our dead friend desired us to preserve as his memorial : we celebrate and exhibite the Lora's death in sacrament and symbol : and this is that great express , which when the Church offers to God the Father , it obtains all those blessings which that sacrifice purchased . Themistocles snatch'd up the son of King Admetus , and held him between himself and death , to mitigate the rage of the King , and prevailed accordingly . Our very holding up the Son of God , and representing him to his Father , is the doing an act of mediation 〈◊〉 advantage to our selves in the virtue and efficacy of the Mediatour . As Christ is a Priest in Heaven for ever , and yet does not sacrifice himself afresh , nor yet without a sacrifice could he be a Priest , but by a daily ministration and intercession represents his sacrifice to God , and offers himself as sacrificed : so he does upon earth by the ministery of his servants ; he is offered to God , that is , he is by Prayers and the Sacrament represented or offered up to God as sacrificed , which , in effect , is a celebration of his death , and the applying it to the present and future necessities of the Church , as we are capable , by a ministery like to his in Heaven . It follows then , that the celebration of this Sacrifice be in its proportion * an instrument of applying the proper Sacrifice to all the purposes which it first designed ; It is ministerially and by application an instrument propitiatory , it is Eucharistical , it is an homage , and an act of adoration , and it is impetratory , and obtains for us and for the whole Church all the benefits of the sacrifice , which is now celebrated and applied ; that is , As this Rite is the remembrance and ministerial celebration of Christ's sacrifice , so it is destined to do honour to God , to express the homage and duty of his servants , to acknowledge his supreme dominion , to give him thanks and worship , to beg pardon , blessings and supply of all our needs . And its profit is enlarged not only to the persons celebrating , but to all to whom they design it , according to the nature of Sacrifices and Prayers , and all such solemn actions of Religion . 8. Secondly , If we consider this , not as the act and ministery of Ecclesiastical persons , but as the duty of the whole Church communicating , that is , as it is a 〈◊〉 , so it is like the Springs of Eden , from whence issue many Rivers , or the Trees of celestial Jerusalem , bearing various kinds of Fruit. For whatsoever was offered in the Sacrifice , is given in the Sacrament ; and whatsoever the Testament bequeaths , the holy Mysteries dispense . 1. He that 〈◊〉 my 〈◊〉 and drinketh my bloud abideth in me , and 〈◊〉 in him ; Christ in his Temple and his resting-place , and the worthy Communicant is in Sanctuary and a place of protection : and every holy Soul having feasted at his Table may say as S. Paul , * 〈◊〉 live , yet not I , but Christ liveth in me . ‖ So that to live is Christ : * Christ is our life , and he dwells in the body and the spirit of every one that eats Christ's flesh and drinks his bloud . Happy is that man that sits at the Table of Angels , that puts his hand into the dish with the King of all the Creatures , and feeds upon the eternal Son of God , joyning things below with things above , Heaven with Earth , Life with Death , that mortality might be swallowed up of life , and Sin be destroyed by the inhabitation of its greatest Conqueror . And now I need not enumerate any particulars , since the Spirit of God hath ascertained us that Christ enters into our hearts , and takes possession , and abides there ; that we are made Temples and celestial mansions ; that we are all one with our Judge , and with our Redeemer ; that our Creator is bound unto his Creature with bonds of charity which nothing can dissolve , unless our own hands break them ; that Man is united with God , and our weakness is fortified by his strength , and our miseries wrapped up in the golden leaves of glory . 2. Hence it follows that the Sacrament is an instrument of reconciling us to God , and taking off the remanent guilt , and stain , and obligations of our sins . This is the 〈◊〉 that was shed for you for the remission of sins . For there is no condemnation to them that are in Christ Jesus . And such are all they who worthily eat the flesh of Christ ; by receiving him , they more and more receive remission of sins , redemption , sanctification , wisdom , and certain hopes of glory . 〈◊〉 as the Soul touching and united to the flesh of Adam contracts the stain of original misery and imperfection ; so much the 〈◊〉 shall the Soul united to the flesh of Christ receive pardon and purity , and all those blessed emanations from our union with the Second Adam . But this is not to be understood , as if the first beginnings of our pardon were in the holy Communion ; for then a man might come with his impurities along with him , and lay them on the holy Table , to stain and pollute so bright a presence . No ; first , Repentance must 〈◊〉 the ways of the Lord : and in this holy Rite those words of our Lord are verified , He that is justified , let him be justified 〈◊〉 , that is , here he may receive the increase of Grace ; and as it grows , so sin dies , and we are reconciled by nearer unions and approximations to God. 9. Thirdly , The holy Sacrament is the pledge of Glory and the earnest of Immortality ; for when we have received him who hath overcome Death , and henceforth dies no more , he becomes to us like the Tree of life in Paradise ; and the consecrated Symbols are like the seeds of an eternal duration , springing up in us to eternal life , nourishing our spirits with Grace , which is but the prologue and the infancy of Glory , and differs from it only as a Child from a Man. But God first raised up his Son to life , and by giving him to us hath also consigned us to the same state ; for our life is hid with Christ in God : When we lay down and cast aside the impurer robes of flesh , they are then but preparing for glory ; and if by the only touch of Christ bodies were redintegrate and restored to natural perfections , how shall not we live for ever who eat his flesh and drink his bloud ? It is the discourse of S. Cyril . Whatsoever the Spirit can convey to the body of the Church , we may expect 〈◊〉 this Sacrament ; for as the Spirit is the instrument of life and action , so the bloud of Christ is the conveyance of his Spirit . And let all the mysterious places of holy Scripture concerning the effects of Christ communicated in the blessed Sacrament be drawn together in one Scheme , we cannot but observe , that although they are so expressed as 〈◊〉 their meaning may seem intricate and involved , yet they cannot be drawn to any meaning at all , but it is as glorious in its sense as it is mysterious in the expression ; and the more intricate they are , the greater is their purpose ; no words being apt and proportionate to signifie this spiritual secret , and excellent effects of the Spirit . A veil is drawn before all these testimonies , because the people were not able to behold the glory which they cover with their curtain ; and Christ dwelling in us , and giving us his flesh to 〈◊〉 and his bloud to drink , and the hiding of our life with God , and the communication of the body of Christ , and Christ being our life , are such secret glories , that as the fruition of them is the portion of the other world , so also is the full perception and understanding of them : for therefore God appears to us in a cloud , and his glories in a veil , that we understanding more of it by its concealment than we can by its open face , which is too bright 〈◊〉 our weak eyes , may with more piety also entertain the greatness by these indefinite and mysterious significations , than we can by plain and direct intuitions , which like the Sun in a direct ray enlightens the object , but confounds the organ . 10. I should but in other words describe the same glories , if I should add , That this holy Sacrament does enlighten the spirit of Man , and clarifie it with spiritual discernings ; and as he was to the two Disciples at 〈◊〉 , so also to other faithful people , Christ is known in the breaking of bread ; That it is a great * defence against the hostilities of our ghostly enemies , this Holy Bread being like the Cake in 〈◊〉 's Camp , overturning the tents of 〈◊〉 ; That it is the relief of our sorrows , the antidote and preservative of Souls , the viand of our journey , the guard and passe-port of our death , the wine of Angels ; That it is more healthful than Rhubarb , more pleasant than Cassia ; That the Betele and 〈◊〉 of the 〈◊〉 , the * Moly or Nepenthe of Pliny , the Lirinon of the 〈◊〉 , the Balsam of 〈◊〉 , the Manna of Israel , the Honey of Jonathan , are but weak expressions to tell us that this is excellent above Art and Nature , and that nothing is good enough in Philosophy to become its 〈◊〉 . All these must needs fall very short of those plain words of Christ , This is my Body . The other may become the ecstasies of Piety , the transportation of joy and wonder , and are like the discourse of S. 〈◊〉 upon mount Tabor , he was resolved to say some great thing , but he knew not what : but when we remember that the Body of our Lord and his Bloud is communicated to us in the Bread and the Chalice of blessing , we must sit down and rest our selves , for this is the mountain of the Lord , and we can go no farther . 11. In the next place it will 〈◊〉 our enquiry to consider how we are to prepare our selves : For at the gate of life a man may meet with death : and although this holy Sacrament be like Manna , in which the obedient find the relishes of Obedience , the chaste of Purity , the meek persons of Content and Humility ; yet vicious and corrupted palats find also the gust of death and Coloquintida . The Sybarites invited their women to their solemn sacrifices a full year before the solemnity , that they might by previous dispositions and a long foresight 〈◊〉 with gravity and fairer order the celebration of the rites . And it was a reasonable answer of Pericles , to one that ask'd him why he , being a Philosophical and severe person , came to a wedding trimmed and adorned like a Paranymph ; I come adorned to an adorned person , trimmed , to a Bridegroom . And we also , if we come to the marriage of the Son with the Soul , ( which marriage is celebrated in this sacred Mystery ) and have not on a wedding garment , shall be cast into outer darkness , the portion of undressed and unprepared souls . 12. For from this Sacrament are excluded all unbaptized persons , and such who lie in a known sin , of which they have not purged themselves by the apt and proper instruments of Repentance . For if the Paschal Lamb was not to be eaten but by persons pure and clean according to the sanctifications of the Law ; the Son of God can less endure the impurities of the Spirit , than God could 〈◊〉 the uncleannesses of the Law. S. Paul hath given us instruction in this : First , let a man examine himself , and so let him eat : For he that eats and drinks unworthily , eats and drinks damnation to himself , not discerning the Lord's body . That is , although in the Church of Corinth , by reason of the present Schism , the publick Discipline of the Church was neglected , and every man permitted to himself ; yet even then no man was disobliged from his duty of private Repentance , and holy preparations to the perception of so great a mystery ; that the Lord's body may be discerned from common nutriment . Now nothing can so unhallow and desecrate the rite as the remanent affection to a sin , or a crime unrepented of . And Self-examination is prescribed , not for it self , but in order to abolition of sin and death ; for it self is a relative term and an imperfect duty , whose very nature is in order to something beyond it . And this was in the Primitive Church understood to so much severity , that if a man had relapsed after one publick Repentance into a 〈◊〉 crime , he was never again readmitted to the holy Communion ; and the Fathers of the Council of 〈◊〉 call it [ a mocking and jesting at the Communion of our Lord , to give it once again after a Repentance and a relapse , and a second or third postulation . ] And indeed we use to make a sport of the greatest instruments of Religion , when we come to them after an habitual vice , whose face we have , it may be , wetted with a tear , and breathed upon it with a sigh , and abstained from the worst of crimes for two or three days , and come to the Sacrament to be purged , and to take our rise by going a little back from our sin , that afterwards we may leap into it with more violence , and enter into its utmost angle : This is dishonouring the body of our Lord , and deceiving our selves . Christ and Belial cannot cohabit ; unless we have left all our sins , and have no fondness of affection towards them , unless we hate them , ( which then we shall best know when we leave them , and with complacency entertain their contraries : ) then Christ hath washed our feet , and then he invites us to his holy Supper . Hands dipt in bloud , or polluted with unlawful gains , or stained with the spots of flesh , are most unfit to handle the holy body of our Lord , and minister nourishment to the Soul. Christ loves not to enter into the mouth full of cursings , oathes , blasphemies , revilings or evil speakings ; and a heart full of vain and vicious thoughts stinks like the lake of Sodom ; he finds no rest there , and when he enters he is vexed with the unclean conversation of the impure inhabitants , and flies from thence with the wings of a Dove , that he may retire to pure and whiter habitations . S. Justin Martyr , reckoning the predispositions required of every faithful soul for the entertainment of his Lord , says , that it is not lawful for any to eat the Eucharist , but to him that is washed in the laver of regeneration sor the remission of sins , that believes Christ's Doctrine to be true , and that lives according to the Discipline of the Holy Jesus . And therefore S. Ambrose refused to minister the holy Communion to the Emperor Theodostus , till by publick Repentance he had reconciled himself to God and the society of faithsul people , after the furious and cholerick rage and slaughter committed at Thessalonica : And as this act was like to cancellating and a circumvallation of the holy mysteries , and in that sence and so far was a proper duty sor a Prelate , to whose dispensation the rites are committed ; so it was an act of duty to the Emperor , of paternal and tender care , not of proper authority or jurisdiction , which he could not have over his Prince , but yet had a care and the supravision of a Teacher over him , whose Soul S. Ambrose had betrayed , unless he had represented his indisposition to communicate in expressions of Magisterial or Doctoral authority and truth . For this holy Sacrament is a nourishment of spiritual life , and therefore cannot with effect be ministred to them who are in the state of spiritual death ; it is giving a Cordial to a dead man ; and although the outward rite be ministred , yet the Grace of the Sacrament is not communicated , and therefore it were well that they also abstained from the rite it self . For a * fly can boast of as much priviledge as a wicked person can receive from this holy Feast ; and oftentimes pays his life sor his access to sorbidden delicacies , as certainly as they . 13. It is more generally thought by the Doctors of the Church , that our Blessed Lord administred the Sacrament to Judas , although he knew he sold him to the Jews . * Some others deny it , and suppose Judas departed presently after the sop given him , before he communicated . However it was , Christ , who was Lord of the Sacraments , might dispense it as he pleased ; but we must minister and receive it according to the rules he hath since described : but it becomes a precedent to the Church in all succeeding Ages , although it might also have in it something extraordinary and apter to the first institution ; for because the fact of Judas was secret , not yet made notorious , Christ chose rather to admit him into the rites of external Communion , than to separate him with an open shame for a fault not yet made open . For our Blessed Lord did not reveal the man and his crime till the very time of ministration , if Judas did communicate . But if Judas did not communicate , and that our Blessed Lord gave him the sop at the Paschal Supper , 〈◊〉 at the interval between it and the institution of his own , it is certain that Judas went out as soon as he was discovered , and left this part of Discipline upon record , That when a crime is made publick and notorious , the Governours of the Church , according to their power , are to deny to give the blessed Sacrament , till by Repentance such persons be restored . * In private sins , or sins not known by solemnities of Law , or evidence of fact , good and bad are entertained in publick communion ; and it is not to be accounted a crime in them that minister it , because they cannot avoid it , or have not competent authority to separate persons , whom the publick act of the Church hath not separated : but if once a publick separation be made , or that the fact is notorious , and the 〈◊〉 of Law is in such cases already declared , they that come , and he that rejects them not , both pollute the bloud of the everlasting Covenant . And here it is applicable what God spake by the Prophet , * If thou wilt separate the precious thing from the vile , thou shalt be as my mouth . But this is wholly a matter of Discipline , arbitrary , and in the power of the Church ; nothing in it of Divine commandment , but what belongs to the Communicants themselves : For S. Paul reproves them that receive disorderly , but gives no orders to the Corinthian Presbyters to reject any that present themselves . Neither did our Blessed Lord leave any Commandment concerning it , nor hath the holy Scripture given rules or measures concerning its actual reduction to practice ; neither who are to be separated , nor for what offences , nor by what authority , nor who is to be the Judge . And indeed it is a judgment that can only belong to God , who knows the secrets of hearts , the degrees of every sin , the beginnings and portions of Repentance , the sincerity of purposes , by what thoughts and designs men begin to be accepted , who are hypocrites , and who are true men . But when many and common men come to judge , they are angry upon trisling mistakes and weak disputes ; they call that Sin that angers their Party , or grieves their Interest ; they turn Charity into Pride , and Admonition into Tyranny ; they set up a tribunal that themselves may sit higher , not that their Brethren may walk more securely : And then concerning sins , in most cases , they are most incompetent 〈◊〉 ; they do not know all their kinds ; they miscall many ; they are ignorant of the ingredient and constituent parts and circumstances ; they themselves make false measures , and give out according to them , when they please ; and when they list not , they can change the balance . When the matter is publick , evident and notorious , the man is to be admonished of his danger by the Minister , but not by him to be forced from it : for the power of the Minister of holy things is but the power of a Preacher and a Counsellor , of a Physician and a Guide ; it hath in it no coercion or violence , but what is indulged to it by humane laws and by consent , which may vary as its 〈◊〉 . Add to this , that the Grace of God can begin the work of Repentance in an instant , and in what period or degree of Repentance the holy Communion is to be administred no Law of God declares ; which therefore plainly allows it to every period , and leaves no difference , except where the Discipline of the Church and the authority of the Supreme power doth intervene . For since we do not find in Scripture that the Apostles did drive from the communion of holy things even those whom they delivered over to Satan or other Censures , we are left to consider that , in the nature of the thing , those who are in the state of weakness and 〈◊〉 have more need of the solemn Prayers of the Church , and therefore , by presenting themselves to the holy Sacrament , approach towards that Ministery which is the most effectual cure ; especially since the very presenting themselves is an act of Religion , and therefore supposes an act of Repentance and Faith , and other little introductions to its fair reception : and if they may be prayed for , and prayed with , why they may not also be communicated , which is the 〈◊〉 of the greatest Prayer , is not yet clearly revealed . This discourse relates only to private Ministery : for when I affirm , that there is no command from Christ to all his Ministers to refuse whom they are pleased to call scandalous or sinners , I intend to defend good people from the tyranny and arbitrary power of those great companies of Ministers , who in so many hundred places would have a Judicature supreme in Spirituals , which would be more intolerable than if they had in one Province 20000 Judges of life and death . But when the power of separation and interdiction is only in some more eminent and authorized persons , who take publick cognizance of causes by solemnities of Law , and exercise their power but in some rare instances , and then also for the publick interest , in which although they may be 〈◊〉 , yet they are the most competent and likely Judges , much of the inconvenience which might otherwise follow is avoided : and then it only remains that they consider , in what cases it can be a competent and a proper infliction upon sinners , to take from them that which is the means and ministery of grace and recovery ; whether they have any warrant from Christ , or precedent in the Apostles practice , and how far . As for the sorms and 〈◊〉 of the Primitive Church , they were hugely different , sometimes for one cause sometimes for another . Sometimes whole Churches have been excommunicated ; sometimes the criminal and all his houshold for his offence , as it happened in the Excommunication of Andronicus and Thoas in Synesius , in the year 411 : sometimes they were absolved and restored by Lay Confessors , sometimes by Emperors , as it happened to Eusebius of Nicomedia and Theognis of Nice , who were absolved by Constantine from the sentence of Excommunication inflicted by the Nicene Fathers ; and a Monk did excommunicate Theodosius the younger . So that in this there can be no certainty to make a measure and a rule . The surest way , most agreeable to the precedents of Scripture and the Analogy of the Gospel , is , that by the word of their proper ministery all sinners should be separate from the holy Communion , that is , threatned by the words of God with damnation , and fearful temporal dangers , if themselves , knowing an unrepented sin , and a remanent affection to sin to be within them , shall dare to profane that Body and Bloud of our Lord by so impure an address . The evil is to themselves , and if the Ministers declare this powerfully , they are acquitted . But concerning other judgments or separations , The Supreme power can forbid all assembling , and therefore can permit them to all , and therefore can deny them or grant them to single persons ; and therefore when he by Laws makes separations in order to publick benefit they are to be obeyed : but it is not to be endured that single Presbyters should upon vain pretences erect so high a tribunal and tyranny over Consciences . 14. The duty of Preparation , that I here discourse of , is such a Preparation as is a disposition to life : it is not a matter of convenience or advantage , to repent of our sins before the Communion , but it is of absolute necessity , we perish if we neglect it ; for we cat 〈◊〉 , and Satan enters into us , not Christ. And this Preparation is not the act of a day or a week ; but it is a new state of life : no man that is an habitual sinner must come to this Feast , till he hath wholly changed his course of life . And then , according as the actions of infirmity have made 〈◊〉 or greater invasion upon his peace and health , so are the acts of Repentance to be proportioned ; in which the greatness of the prevarications , their neighbourhood to death , or their frequent repetition , and the conduct of a Spiritual man , are to give us counsel and determination . When a ravening and hungry Wolf is destitute of prey , he 〈◊〉 the turf , and loads his stomach with the glebe he treads on ; but as soon as he finds better food , he vomits up his first load . Our secular and sensual affections are loads of earth upon the Conscience , and when we approach to the Table of the Lord to eat the bread of the elect , and to drink the wine of Angels , we must reject such impure adhesions , that holy persons , being nourished with holy Symbols , may be sanctified and receive the eternal reward of Holiness . 15. But as none must come hither but they that are in the state of Grace , or Charity , and the love of God and their Neighbours , and that the abolition of the state of sin is the necessary preparation , and is the action of years , and was not accepted as sufficient till the expiration of divers years by the Primitive Discipline , and in some cases not till the approach of Death : so there is another Preparation which is of less necessity , which supposes the state of Grace , and that oil is burning in our lamps ; but yet it is a preparation of ornament , a trimming up the Soul , a dressing the spirit with degrees and instances of Piety and progresses of perfection : and it consists in setting apart some portion of our time before the Communion , that it be spent in Prayer , in Meditations , in renewing the vows of holy Obedience , in Examining our Consciences , in Mortifying our lesser irregularities , in Devotions and actions of precise Religion , in acts of Faith , of Hope , of Charity , of Zeal and holy desires , in acts of Eucharist or Thanksgiving , of Joy at the approach of so blessed opportunity , and all the acts of Vertue whatsoever , which have indefinite relation to this and to other mysteries ; but yet are specially to be exercised upon this occasion , because this is the most perfect of external 〈◊〉 , and the most mysterious instrument of sanctification and perfection . There is no time or degree to be determined in this Preparation ; but they to whom much is forgiven will love much ; and they who 〈◊〉 the excellence and holiness of the Mystery , the glory of the Guest that comes to inhabit , and the undecency of the closet of their Hearts by reason of the adherencies of impurity , the infinite benefit then designed , and the increase of degrees by the excellence of these previous acts of Holiness , will not be too inquisitive into the necessity of circumstances and measures , but do it heartily , and devoutly , and reverently , and as much as they can , ever esteeming it necessary , that the actions of so great solemnity should by some actions of Piety attending like handmaids be distinguished from common imployments , and remarked for the principal and most solemn of religious actions . The Primitive Church gave the holy Sacrament to Infants * immediately after Baptism , and by that act transmitted this Proposition , That nothing was of absolute necessity ‖ but Innocency and purity from sin , and a being in the state of Grace ; other actions of Religion are excellent addition to the dignity of the person and honour of the mystery , but they were such of which Infants were not capable . The summ is this ; After the greatest consociation of religious duties for Preparation , no man can be sufficiently worthy to communicate : let us take care that we be not unworthy , by bringing a guilt with us , or the remanent affection to a sin . Est gloriosus sanè convictus Die ; Sed illi qui invitatur , non qui invisus est . 16. When the happy hour is come in which the Lord vouchsafes to enter into us , and dwell with us , and be united with his servants , we must then do the same acts over again with greater 〈◊〉 & intension ; confess the glories of God and thy own unworthiness , praise his mercy with ecstasie of thanksgiving and joy , make oblation of thy self , of all thy faculties and capacities , pray , and read , and meditate , and worship : And that thou mayest more opportunely do all this , rise early to meet the Bridegroom , pray for special assistance , enter into the assembly of faithful people chearfully , attend there diligently , demean thy self reverently , and before any other meat or drink receive the Body of thy Saviour with pure hands , with holy intention , with a heart full of joy , and faith , and hope , and wonder , and Eucharist . These things I therefore set down irregularly and without method , because in these actions no rule can be given to all persons ; and only such a love and such a Religion in general is to be recommended , which will over-run the banks , and not 〈◊〉 stand confined within the margent of rules and artificial prescriptions . Love and Religion are boundless , and all acts of grace relating to the present Mystery are sit and proportioned entertainments of our Lord. This only remember , that we are by the Mystery of one bread confederated into one body , and the communion of Saints , and that the 〈◊〉 , which we then commemorate was designed by our Lord for the benefit of all his Church : Let us be sure to draw all faithful people into the society of the present Blessing , joyning with the holy Man that ministers in prayers and offerings of that Mystery for the 〈◊〉 of all sorts of men , of Christ's Catholick Church . And it were also an excellent act of Christian communion , and agreeable to the practice of the Church in all Ages , to make an Oblation to God for the poor ; that as we are 〈◊〉 by Christ's body , so we also should 〈◊〉 Christ's body , making such returns as we can , a grain of Frankincense in exchange for a Province , an act of duty and Christian Charity as Eucharistical for the present Grace , that all the body may rejoyce and glory in the Salvation of the Lord. 17. After thou hast received that pledge of immortality and antepast of glory , even the Lord's Body in a mystery , leave not thy Saviour there alone , but attend him with holy thoughts and colloquies of Prayer and Eucharist . It was sometime counted infamous for a woman to entertain a second love , till the body of her dead Husband was dissolved into ashes , and disappeared in the form of a body . And it were well , that so long as the consecrated Symbols remain within us according to common estimate , we should keep the flame bright , and the perfume of an actual Devotion burning , that our Communion be not a transient act , but a permanent and lasting intercourse with our Lord. But in this every man best knows his own opportunities and necessities of diversion . I only commend earnestly to practice , that every Receiver should make a recollection of himself , and the actions of the day , that he improve it to the best advantage , that he shew unto our Lord all the defects of his house , all his poverty and weaknesses : and this let every man do by such actions and Devotions which he can best attend , and himself by the advice of a Spiritual man finds of best advantage . I would not make the practice of Religion , especially in such irregular instances , to be an art , or a burthen , or a snare to scrupulous persons : What S. Paul said in the 〈◊〉 of Charity , I say also in this ; He that sows plentifully shall reap plentifully , and he that 〈◊〉 sparingly shall gather at the same rate ; let every man do as himself purposeth in his heart . Only it were well in this Sacrament of Love we had some correspondency , and proportionable returns of Charity and religious affections . 18. Some religious persons have moved a Question , Whether it were better to communicate often or seldom : some thinking it more reverence to those holy Mysteries to come but seldom ; while others say , it is greater Religion or Charity to come frequently . But I suppose this Question does not differ much from a dispute , Whether is better to pray often , or to pray seldom ? For whatsoever is commonly pretended against a frequent Communion , may in its proportion object against a solemn Prayer ; 〈◊〉 affection to a sin , enmity with neighbours , secular avocations to the height of care and trouble : for these either are great undecencies in order to a holy Prayer ; or else are direct irregularities , and unhallow the Prayer . And the celebration of the holy Sacrament is in it self and its own formality a sacred , solemn , and ritual Prayer , in which we invocate God by the Merits of Christ , expressing that adjuration not only in words , but in actual representment and commemoration of his Passion . And if the necessities of the Church were well considered , we should find that a daily Sacrifice of Prayer and a daily Prayer of Sacrifice were no more but what her condition requires : and I would to God the Governours of Churches would take care , that the necessities of Kings and Kingdoms , of Churches and States , were represented to God by the most solemn and 〈◊〉 intercessions ; and Christ hath taught us none greater than the praying in the virtue and 〈◊〉 of his Sacrifice . And this is the counsel that the Church received from Ignatius ; Haslen frequently to approach the 〈◊〉 , the glory of God. For when this is daily celebrated , we break the powers of Satan , who turns all his actions into 〈◊〉 and darts of fire . But this concerns the Ministers of Religion , who living in Communities and Colledges must make Religion the business of their lives , and support Kingdoms , and serve the interest of Kings by the prayer of a daily sacrifice . And yet in this ministery the Clergy may serve their own necessary affairs , if the ministration be divided into courses , as it was by the oeconomy and wisdom of Solomon for the Temple . 19. But concerning the Communion of Secular and lay persons , the consideration is something different . * S. Austin gave this answer to it : To receive the Sacrament every day I neither praise nor reprove ; at least let them receive it every Lord's day . And this he spake to Husbandmen and Merchants . At the first commencement of Christianity , while the fervors Apostolical and the calentures of infant Christendom did last , the whole assembly of faithsul people communicated every day ; and this lasted in Rome and Spain until the time of S. Jerome : concerning which diligence he gives the same 〈◊〉 which I now recited from S. Austin ; for it suffered inconvenience by reason of a declining Piety , and the intervening of secular interests . But then it came to once a week ; and yet that was not every-where strictly observed . But that it be received once every fortnight S. 〈◊〉 counsels very strongly to Eustochium a holy Virgin ; Let the 〈◊〉 confess their sins twice every month , or 〈◊〉 , and being fortified with the communion of the Lord's Body , let them manfully fight against the Devil's forces and attempts . A while 〈◊〉 it came to once a month , then once a year , then it fell from that too ; till all the Christians in the West were commanded to communicate every Easter by the Decree of a * great Council above 500 years since . But the Church of England , finding that too little , hath commanded all her Children to receive thrice every year at least , intending that they should come oftner ; but of this she demands an account . For it hath fared with this Sacrament as with other actions of Religion , which have descended 〈◊〉 flames to still fires , from fires to sparks , from sparks to embers , from embers to smoke , from smoke to nothing . And although the publick 〈◊〉 of Piety is such , that in this present conjuncture of things it is impossible men should be reduced to a daily Communion ; yet that they are to communicate frequently is so a Duty , that as no excuse but impossibility can make the omission innocent , so the loss and consequent want is infinite and invaluable . 20. For the holy Communion being a remembrance and sacramental repetition of Christ's Passion , and the application of his Sacrifice to us and the whole Catholick Church ; as they who seldom communicate delight not to remember the Passion of our Lord , and sin against his very purpose , and one of the designs of institution ; so he cares not to receive the benefits of the Sacrifice who so neglects their application , and reducing them to actual profit and 〈◊〉 . Whence came the sanctimony of the primitive Christians ? whence came their strict observation of the Divine Commandments ? whence was it that they persevered in holy actions with hope and an unweary diligence ? from whence did their despising worldly things come , and living with common possession , and the distributions of an universal Charity ? Whence came these and many other excellencies , but from a constant Prayer , and a daily Eucharist ? They who every day represented the death of Christ , every day were ready to die for Christ. It was the discourse of an ancient and excellent person . And if we consider this Sacrament is intended to unite the spirits and affections of the world , and that it is diffusive and powerful to this purpose , [ for we are one body , ( saith S. Paul ) because we partake of one bread ; ] possibly we may have reason to say , that the wars of Kingdoms , the animosity of Families , the infinite multitude of Law-suits , the personal hatreds , and the 〈◊〉 want of Charity , which hath made the world miserable and wicked , may in a great degree be attributed to the neglect of this great symbol and instrument of Charity . The Chalice of the Sacrament is called by S. Paul , The cup of blessing ; and if children need every day to beg blessing of their Parents , if we also thirst not after this Cup of blessing , blessing may be far from us . It is called The communication of the bloud of Christ ; and it is not imaginable that man should love Heaven , or felicity , or his Lord , that desires not perpetually to bathe in that salutary stream , the Bloud of the Holy Jesus , the immaculate Lamb of God. 21. But I find that the religious fears of men are pretended a colour to excuse this Irreligion . Men are wicked , and not prepared , and busie , and full of cares and affairs of the world , and cannot come with due Preparation ; and therefore better not come at all : Nay , men are not ashamed to say , they are at 〈◊〉 with certain persons , and therefore cannot come . Concerning those persons who are unprepared because they are in a state of sin or uncharitableness , it is true , they must not come ; but this is so far from excusing their not coming , that they increase their sin , and secure misery to themselves , because they do not lay aside every weight , and the sin that doth so easily beset them , that they may come to the Marriage-supper . It is as if we should excuse our selves from the duties of Charity , by saying we are uncharitable ; from giving Alms , by saying we are covetous ; from Chastity , by saying we are lascivious . To such men it is just that they graze with the Goats , because they refuse to wash their hands , that they may come to the Supper of the Lamb. 2. Concerning those that pretend cares and incumbrances of the world ; If their affairs make sin and impure affections to stick upon them , they are in the first consideration : but if their office be necessary , just , or charitable , they imitate Martha , and chuse the less perfect part , when they neglect the offices of Religion for duties oeconomical . 3. But the other sort have more pretence and fairer vertue in their outside . They suppose , like the Persian Princes , the seldomer such mysterious rites are seen , the more reverence we shall have , and they the more majesty : and they are fearful lest the frequent attrectation of them should make us less to value the great earnests of our Redemption and Immortality . It is a pious consideration , but not becoming them : For it cannot be that the Sacrament be under-valued by frequent reception , without the great unworthiness of the persons , so turning God's grace into lightness and loathing Manna : nay , it cannot be without an unworthy communication ; for he that receives worthily increases in the love of God and Religion , and the fires of the Altar are apt to kindle our sparks into a slame ; and when Christ our Lord enters into us , and we grow weary of him , or less fond of his frequent entrance and perpetual cohabitation , it is an infallible sign we have let his enemy in , or are preparing for it . For this is the difference between secular and spiritual objects : Nothing in this world hath any pleasure in it long beyond the hope of it , for the possession and enjoyment is found so empty , that we grow weary of it ; but whatsoever is spiritual , and in order to God , is less before we have it , but in the fruition it swells our desires , and enlarges the appetite , and makes us more receptive and forward in the entertainment : and therefore those acts of Religion that set us forward in time , and backward in affection , do declare that we have not well done our duty , but have communicated unworthily . So that the mending of our fault will answer the objection . Communicate with more devotion , and repent with greater contrition , and walk with more caution , and pray more earnestly , and meditate diligently , and receive with reverence and godly fear ; and we shall find our affections increase together with the spiritual emolument ; ever remembring that pious and wise advice of S. Ambrose , Receive every day , that which may profit thee every day . But he that is not disposed to receive it every day , is not fit to receive it every year . 22. And if after all diligence it be still feared that a man is not well prepared , I must say that it is a scruple , that is , a trouble beyond a doubt and without reason , next to Superstition and the dreams of Religion ; and it is nourished by imagining that no duty is accepted , if it be less than perfection , and that God is busied in Heaven , not only to destroy the wicked , and to dash in pieces vessels of dishonour , but to break a bruised reed in pieces , and to cast the smoaking flax into the flames of hell . In opposition to which we must know , that nothing makes us unprepared but an evil Conscience , a state of sin , or a deadly act : but the lesser infirmities of our life , against which we daily strive , and for which we never have any kindness or affections , are not spots in these Feasts of Charity , but instruments of Humility , and stronger invitations to come to those Rites which are ordained for 〈◊〉 against infirmities of the Soul , and for the growth of the spirit in the strengths of God. For those other acts of Preparation which precede and accompany the duty , the better and more religiously they are done , they are indeed of more advantage , and honourary to the Sacrament ; yet he that comes in the state of Grace , though he takes the opportunity upon a sudden offer , sins not : and in such indefinite duties , whose degrees are not described , it is good counsel to do our best ; but it is ill to make them instruments of scruple , as if it were essentially necessary to do that in the greatest height , which is only intended for advantage and the fairer accommodation of the mystery . But these very acts , if they be esteemed necessary preparations to the Sacrament , are the greatest arguments in the world that it is best to communicate often ; because the doing of that which must suppose the exercise of so many Graces , must needs promote the interest of Religion , and dispose strongly to habitual Graces by our frequent and solemn repetition of the acts . It is necessary that every Communicant be first examined concerning the state of his Soul , by himself or his Superiour ; and that very Scrutiny is in admirable order towards the reformation of such irregularities which time and temptation , negligence and incuriousness , infirmity or malice have brought into the secret regions of our Will and Understanding . Now although this Examination be therefore enjoyned , that no man should approach to the holy Table in the state of ruine and reprobation , and that therefore it is an act not of direct Preparation , but an enquiry whether we be prepared or no ; yet this very Examination will find so many little irregularities , and so many great imperfections , that it will appear the more necessary , to repair the breaches and lesser ruines by such acts of Piety and Religion ; because every Communication is intended to be a nearer approach to God , a 〈◊〉 step in Grace , a progress towards glory , and an instrument of perfection ; and therefore upon the stock of our spiritual interests , for the purchase of a greater hope , and the advantages of a growing Charity , ought to be frequently received . I end with the words of a pious and learned person : It is a vain fear and an imprudent 〈◊〉 , that procrastinates and desers going to the Lord that calls them : they deny to go to the fire , pretending they are cold ; and refuse Physick , because they need it . The PRAYER , O Blessed and Eternal Jesus , who gavest thy self a Sacrifice for our sins , thy Body for our spiritual food , thy 〈◊〉 to nourish our spirits , and to quench the flames of Hell and Lust , who didst so love us , who were thine enemies , that thou desiredst to reconcile us to thee , and becamest all one with us , that we may live the same life , think the same thoughts , love the same love , and be partakers of thy Resurrection and Immortality ; open every window of my Soul , that I may be full of light , and may see the excellency of thy Love , the merits of thy Sacrifice , the bitterness of thy Passion , the glories and virtues of the mysterious Sacrament . Lord , let me ever hunger and thirst after this instrument of Righteousness ; let me have no gust or relish of the unsatisfying delights of things below , but let my Soul dwell in thee ; let me for ever receive thee spiritually , and very frequently communicate with thee sacramentally , and imitate thy Vertues pionsly and strictly , and dwell in the pleasures of thy house eternally . Lord , thou hast prepared a table for me , against them that trouble me : let that holy Sacrament of the Eucharist be to me a defence and shield , a nourishment and medicine , life and health , a means of sanctification and spiritual growth ; that I receiving the body of my dearest Lord may be one with his mystical body , and of the same spirit , united with indissoluble bonds of a strong Faith , and a holy Hope , and a never-failing Charity , that from this veil I may pass into the visions of eternal clarity , from eating thy Body to beholding thy face in the glories of thy everlasting Kingdom , O Blessed and Eternal Jesus . Amen . Considerations upon the Accidents happening on the Vespers of the Passion . The Prayer in the Garden . Luk : 22. 41. And he was withdrawn from them about a stones cast , & kneeled down & prayed . 42 Saying , Father , if thou be willing remove this Cup from me : nevertheless not my will but thine be done . 43 And there appeared an Angel from heaven strengthening him . Iudas betrayeth Christ : Mat : 26. 47. And while he yet spake , Lo. Iudas one of the twelue came , and with him a great multitude with swords and staves from the chief Preists & Elders of the people . 48. Now he that be trayed him gave them a sign saying whomsoever I shall kiss , that same is he , hold him fast . 49. And forthwith he came to Iesus and said , Haile Master , and kissed him . 1. WHen Jesus had supped and sang a Hymn , and prayed , and exhorted and comforted his Disciples with a Farewell-Sermon , in which he repeated 〈◊〉 of his former Precepts which were now apposite to the present condition , and re-inforced them with proper and pertinent arguments , he went over the brook Cedron , and entred into a Garden , and into the prologue of his Passion ; chusing that place for his Agony and satisfactory pains , in which the first scene of humane misery was represented , and where he might best attend the offices of Devotion preparatory to his Death . Besides this , he therefore departed from the house , that he might give opportunity to his Enemies surprise , and yet not incommodate the good man by whose hospitality they had eaten the Paschal Lamb ; so that he went like a Lamb to the slaughter , to the Garden as to a prison , as if by an agreement with his persecutors he had expected their arrest , and stayed there to prevent their farther enquiry . For so great was his desire to pay our Ransom , that himself did assist by a forward patience and active opportunity towards the persecution : teaching us , that by an active zeal and a ready spirit we assist the designs of God's glory , though in our own sufferings and secular infelicities . 2. When he entred the Garden , he left his Disciples at the entrance of it , calling with him only Peter , James and John : he withdrew himself from the rest about a stone 's cast , and began to be exceeding heavy . He was not sad till he had called them , ( for his sorrow began when he pleased : ) which sorrow he also chose to represent to those three who had seen his Transfiguration , the earnest of his future Glory , that they might see of how great glory for our sakes he disrobed himself ; and that they also might by the confronting those contradictory accidents observe , that God uses to dispense his comforts , the irradiations and emissions of his glory , to be preparatives to those sorrows with which our life must be allayed and seasoned ; that none should refuse to partake of the sufferings of Christ , if either they have already felt his comforts , or hope hereafter to wear his crown . And it is not ill observed , that S. Peter , being the chief of the Apostles and Doctor of the Circumcision , S. John , being a Virgin , and S. James the first of the Apostles that was martyred , were admitted to Christ's greatest retirements and mysterious secrecies , as being persons of so singular and eminent dispositions , to whom , according to the pious opinion of the Church , especially Coronets are prepared in Heaven , besides the great Crown of rightcousness , which in common shall beautifie the heads of all the Saints ; meaning this , that Doctors , Virgins and Martyrs shall receive , even for their very state of life and accidental Graces , more eminent degrees of accidental Glory , like as the Sun , reflecting upon a limpid fountain , receives its rays doubled , without any increment of its proper and natural light . 3. Jesus began to be exceeding sorrowful , to be sore amazed and sad even to death . And because he was now to suffer the pains of our sins , there began his Passion whence our sins spring . From an evil heart and a prevaricating spirit all our sins arise ; and in the spirit of Christ began his sorrow , where he truly felt the full value and demerit of Sin , which we think not worthy of a tear or a hearty sigh , but he groaned and fell under the burthen . But therefore he took upon him this sadness , that our imperfect sorrow and contrition might be heightned in his example , and accepted in its union and consederacy with his . And Jesus still designed a farther mercy for us ; for he sanctified the passion of Fear , and hallowed natural sadnesses , that we might not think the infelicities of our nature and the calamities of our temporal condition to become criminal , so long as they make us not omit a duty , or dispose us to the election of a crime , or force us to swallow a temptation , nor yet to exceed the value of their impulsive cause . He that grieves for the loss of friends , and yet had rather lose all the friends he hath than lose the love of God , hath the sorrow of our Lord for his precedent . And he that fears death , and trembles at its approximation , and yet had rather die again than sin once , hath not sinned in his fear ; Christ hath hallowed it , and the necessitous condition of his nature is his excuse . But it were highly to be wished , that in the midst of our caresses and levities of society , in our festivities and triumphal merriments , when we laugh at folly and rejoyce in sin , we would remember that for those very merriments our Blessed Lord felt a bitter sorrow ; and not one vain and sinful laughter ; but cost the Holy Jesus a sharp pang and throe of Passion . 4. Now that the Holy Jesus began to taste the bitter Cup , he betook him to his great Antidote , which himself , the great Physician of our Souls , prescribed to all the world to cure their calamities , and to make them pass from miseries into vertue , that so they may arrive at glory ; he prays to his heavenly Father , he kneels down , and not only so , but falls flat upon the earth , and would in humility and fervent adoration have descended low as the centre ; he prays with an intension great as his sorrow , and yet with a dereliction so great , and a conformity to the Divine will so ready , as if it had been the most indifferent thing in the world for him to be delivered to death , or from it : for though his nature did decline death , as that which hath a natural horrour and contradiction to the present interest of its preservation ; yet when he looked upon it as his heavenly Father had put it into the order of Redemption of the World , it was that Baptism which he was straitned till he had accomplished . And now there is not in the world any condition of prayer which is essential to the duty , or any circumstances of advantage to its performance , but were concentred in this one instance ; Humility of spirit , lowliness of deportment , importunity of desire , a fervent spirit , a lawful matter , resignation to the will of God , great love , the love of a Son to his Father , ( which appellative was the form of his address ) perseverance , ( he went thrice , and prayed the same prayer . ) It was not long , and it was so retired as to have the advantages of a sufficient solitude and opportune recollection ; for he was withdrawn from the most of his Disciples : and yet not so alone as to lose the benefit of communion ; for Peter and the two Boanerges were near him . Christ in this prayer , which was the most fervent that he ever made on earth , intending to transmit to all the world a precedent of Devotion to be transcribed and imitated ; that we should cast all our cares , and empty them in the bosom of God , being content to receive such a portion of our trouble back again , which he assigns us for our spiritual emolument . 5. The Holy Jesus having in a few words poured out torrents of innocent desires , was pleased still to interrupt his Prayer , that he might visit his charge , that little flock which was presently after to be scattered : he was careful of them in the midst of his Agonies ; they in his sufferings were fast asleep . He awakens them , gives them command to watch and pray , that is to be vigilant in the custody of their senses , and obervant of all accidents , and to pray that they may be strengthened against all incursions of enemies and temptations ; and then returns to prayer ; and so a third time ; his Devotion still encreasing with his sorrow . And when his Prayer was full , and his sorrow come to a great measure , after the third , God sent his Angel to comfort him ; and by that act of grace then only expressed , hath taught us to continue our Devotions so long as our needs last . It may be God will not send a Comsorter till the third time , that is , after a long expectation , and a patient 〈◊〉 , and a lasting hope : in the interim God supports us with a secret hand , and in his own time will refresh the spirit with the visitations of his Angels , with the emissions of comfort from the Spirit , the Comforter . And know this also , that the holy Angel , and the Lord of all the Angels , stands by every holy person when he prays ; and although he draws before his glories the curtain of a cloud , yet in every instant he takes care we shall not perish , and in a just season dissolves the cloud , and makes it to distill in holy dew , and drops sweet as Manna , pleasant as Nard , and wholsome as the breath of Heaven . And such was the consolation which the Holy Jesus received by the ministery of the Angel , representing to Christ the Lord of the Angels , how necessary it was that he should die for the glory of God ; that in his Passion his Justice , Wisdom , Goodness , Power and Mercy should shine ; that unless he died all the World should perish , but his bloud should obtain their pardon ; and that it should open the gates of Heaven , repair the ruine of Angels , establish a holy Church , be 〈◊〉 of innumerable adoptive children to his Father , whom himself should make heirs of glory ; and that his Passion should soon pass away , his Father hearing and granting his Prayer , that the Cup should pass speedily , though indeed it should pass through him ; that it should be attended and followed with a glorious Resurrection , with eternal rest and glory of his Humanity , with the exaltation of his Name , with a supreme dominion over all the world , and that his Father should make him King of Kings , and Prince of the Catholick Church . These , or whatsoever other comforts the Angel ministred , were such considerations which the Holy Jesus knew , and the Angel knew not but by communication from that God to whose assumed Humanity the Angel spake ; yet he was pleased to receive comfort from his servant , just as God receives glory from his creatures , and as he rejoyces in his own works , even because he is good and gracious , and is pleased so to do ; and because himself had caused a voluntary sadness to be interposed between the habitual knowledge and the actual consideration of these discourses ; and we feel a pleasure when a friendly hand lays upon our wound the plaister which our selves have made , and applies such instruments and considerations of comfort which we have in notion and an ineffective habit , but cannot reduce them to act , because no man is so apt to be his own comforter ; which God hath therefore permitted , that our needs should be the occasion of a mutual Charity . 6. It was a great season for the Angel's coming , because it was a great necessity which was incumbent upon our Lord ; for his sadness and his Agony was so great , mingled and compounded of sorrow and zeal , fear and desire , innocent nature and perfect grace , that he sweat drops as great as if the bloud had started through little undiscerned fontinels , and outrun the streams and rivers of his Cross. * Euthymius and ‖ Theophylact say , that the Evangelists use this as a tragical expression of the greatest Agony , and an unusual sweat , it being usual to call the tears of the greatest sorrow tears of 〈◊〉 . But from the beginning of the Church it hath been more generally apprehended literally , and that some bloud mingled with the 〈◊〉 substance issued from his veins in so great abundance , that they moistened the ground , and bedecked his garment , which stood like a new firmament studded with stars , portending an approaching storm . Now he came from Bozrah with his garments red and bloudy . And this Agony verified concerning the Holy Jesus those words of David , I am poured out like water , my bones are dispersed , my heart in the midst of my body is like melting wax , saith Justin Martyr . * Venerable Bede saith , that the descending of these drops of bloud upon the earth , besides the general purpose , had also a particular relation to the present infirmities of the Apostles , that our Blessed Lord obtained of his Father , by the merits of those holy drops , mercies and special support for them ; and that effusion redeemed them from the present participation of death . And S. Austin meditates , that the Body of our Lord all overspread with drops of bloudy sweat did prefigure the future state of Martyrs , and that his Body mystical should be clad in a red garment variegated with the symbols of labour and passion , sweat and bloud ; by which himself was pleased to purifie his Church , and present her to God holy and spotless . What collateral designs and tacite significations might be designed by this mysterious sweat , I know not ; certainly it was a sad beginning of a most dolorous Passion : and such griefs , which have so violent , permanent and sudden effects upon the body , which is not of a nature symbolical to interiour and immaterial causes , are proclaimed by such marks to be high and violent . We have read of some persons , that the grief and fear of one night hath put a cover of snow upon their heads , as if the labours of thirty years had been extracted , and the quintessence drank off in the passion of that night : but if Nature had been capable of a greater or more prodigious impress of passion than a bloudy sweat , it must needs have happened in this Agony of the Holy Jesus , in which he undertook a grief great enough to make up the imperfect Contrition of all the Saints , and to satisfie for the impenitencies of all the world . 7. By this time the Traitor Judas was arrived at Gethsemani , and being in the vicinage of the Garden , Jesus rises from his prayers , and first calls his Disciples from their sleep , and by an Irony seems to give them leave to sleep on , but reproves their drousiness , when danger is so near , and bids them henceforth take their rest ; meaning , if they could for danger , which now was indeed come to the Garden-doors . But the Holy Jesus , that it might appear he undertook the Passion with choice and a free election , not only refused to flie , but called his Apostles to rise , that they might meet his Murtherers , who came to him with swords and staves , as if they were to surprise a Prince of armed Out-laws , whom without force they could not reduce . So also might Butchers do well to go armed , when they are pleased to be afraid of Lambs , by calling them Lions . Judas only discovered his Master's retirements , and betrayed him to the opportunities of an armed band ; for he could not accuse his Master of any word or private action , that might render him obnoxious to suspicion or the Law. For such are the rewards of innocence and prudence , that the one secures against sin , the other against suspicion and appearances . 8. The Holy Jesus had accustomed to receive every of his Disciples after absence with entertainment of a Kiss , which was the endearment of persons , and the expression of the oriental civility : and Judas was confident that his Lord would not reject him , whose feet he had washed at the time when he foretold this event , and therefore had agreed to signifie him by this * sign ; and did so , beginning war with a Kiss , and breaking the peace of his Lord by the symbol of kindness : which because Jesus entertained with much evenness and charitable expressions , calling him ‖ Friend , he gave evidence , that if he retained civilities to his greatest enemies in the very acts of hostility , he hath banquets and crowns and scepters for his friends , that adore him with the kisses of Charity , and love him with the sincerity of an affectionate spirit . But our Blessed Lord , besides his essential sweetness and serenity of spirit , understood well how great benefits himself and all the World were to receive by occasion of that act of Judas : and our greatest enemy does by accident to holy persons the offices of their dearest friends ; telling us our faults without a cloak to cover their deformities , but out of malice laying open the circumstances of aggravation , doing us affronts , from whence we have an instrument of our Patience , and restraining us from scandalous crimes , lest we become a scorn and reproof to them that 〈◊〉 us . And it is none of God's least mercies , that he permits enmities amongst men , that animosities and peevishness may reprove more sharply , and correct with more severity and simplicity , than the gentle hand of friends , who are apter to bind our wounds up , than to discover them and make them smart ; but they are to us an excellent probation how friends may best do the offices of friends , if they would take the plainness of enemies in accusing , and still mingle it with the tenderness and good affections of friends . But our Blessed Lord called Judas Friend , as being the instrument of bringing him to glory , and all the World to pardon , if they would . 9. Jesus himself begins the enquiry , and leads them into their errand , and tells them he was JESUS of Nazareth whom they sought . But this also , which was an answer so gentle , had in it a strength greater than the Eastern wind or the voice of thunder ; for God was in that still voice , and it * struck them down to the ground . And yet they , and so do we still persist to persecute our Lord , and to provoke the eternal God , who can with the breath of his mouth , with a word , or a sign , or a thought , reduce us into nothing , or into a worse condition , even an eternal duration of torments , and cohabitation with a never-ending misery . And if we cannot bear a soft answer of the merciful God , how shall we dare to provoke the wrath of the Almighty Judge ? But in this instance there was a rare mixture of effects , as there was in Christ of Natures ; the voice of a Man , and the power of God. For it is observed by the Doctors of the Primitive Ages , that from the Nativity of our Lord to the day of his Death , the Divinity and Humanity did so communicate in effects , that no great action passed , but it was like the Sun shining through a cloud , or a beauty with a thin veil drawn over it , they gave illustration and testimony to each other . The Holy Jesus was born a tender and a crying Infant ; but is adored by the Magi as a King , by the Angels as their GOD. He is circumcised as a Man ; but a name is given him to signifie him to be the SAVIOUR of the World. He flies into Egypt like a distressed Child under the conduct of his helpless Parents ; but as soon as he enters the Country , the Idols fall down and confess his true Divinity . He is presented in the Temple as the Son of man ; but by Simeon and Anna he is celebrated with divine praises for the MESSIAS , the SON OF GOD. He is baptized in Jordan as a Sinner ; but the Holy Ghost descending upon him proclaimed him to be the well-beloved of God. He is hungry in the Desart as a Man ; but sustained his body without meat and drink for forty days together by the power of his Divinity : There he is tempted of Satan as a weak Man , and the Angels of light minister unto him as their supreme Lord. And now a little before his death , when he was to take upon him all the affronts , miseries and exinanitions of the most miserable , he receives testimonies from above , which are most wonderful : For he was tranfigured upon Mount Tabor , entred triumphantly into Jerusalem , had the acclamations of the people : when he was dying , he darkned the Sun ; when he was dead , he opened the sepulchres ; when he was fast nailed to the Cross , he made the earth to tremble ; now when he suffers himself to be apprehended by a guard of Souldiers , he strikes them all to the ground only by replying to their answer , that the words of the Prophet might be verified , Therefore my people shall know my Name ; therefore they shall know in that day , that I am he that doth speak , behold it is I. 10. The Souldiers and servants of the Jews having recovered from their fall , and risen by the permission of Jesus , still persisted in their enquiry after him , who was present , ready , and desirous to be sacrificed . He therefore permitted himself to be taken , but not his Disciples : for he it was that set them their bounds ; and he secured his Apostles to be witnesses of his suffering and his glories ; and this work was the Redemption of the world , * in which no man could have an active share , he alone was to tread the wine-press ; and time enough they should be called to a fellowship of sufferings . But Jesus went to them , and they bound him with cords : and so began our liberty and redemption from slavery , and sin , and cursings , and death . But he was bound faster by bands of his own ; his Father's Will , and Mercy , Pity of the world , Prophecies , and ‖ Mysteries , and Love held him fast : and these cords were as strong as death ; and the cords which the Souldiers malice put upon his holy hands were but symbols and figures , his own compassion and affection were the morals . But yet he undertook this short restraint and condition of a prisoner , that all sorts of persecution and exteriour calamities might be hallowed by his susception , and these pungent sorrows should like bees sting him , and leave their sting behind , that all the sweetness should remain for us . Some melancholick Devotions have from uncertain stories added sad circumstances of the first violence done to our Lord ; That they bound him with three cords , and that with so much violence , that they caused bloud to start from his tender hands ; That they 〈◊〉 then also upon him with a violence and incivility like that which their Fathers had used towards Hur the brother of Aaron , whom they choaked with impure spittings into his throat , because he refused to consent to the making a golden Calf . These particulars are not transmitted by certain Records . Certain it is , they wanted no malice , and now no power ; for the Lord had given himself into their hands . 11. S. Peter seeing his Master thus ill used asked , Master , shall we strike with the sword ? and before he had his answer cut off the ear of Malchus . Two swords there were in Christ's family , and S. Peter bore one ; either because he was to kill the Paschal Lamb , or , according to the custom of the Country , to secure them against beasts of prey , which in that region were frequent , and dangerous in the night . But now he used it in an unlawful war ; he had no competent authority , it was against the Ministers of his lawful Prince , and against our Prince we must not draw a sword for Christ himself , himself having forbidden us ; as his kingdom is not of this world , so neither were his defences secular : he could have called for many legions of Angels for his guard , if he had so pleased ; and we read that one Angel slew 185000 armed men in one night ; and therefore it was a vast power which was at the command of our Lord ; and he needs not such low auxiliaries as an army of Rebels , or a navy of Pirates , to 〈◊〉 his cause : he first lays the foundation of our happiness in his sufferings , and hath ever since supported Religion by patience and suffering , and in poverty , and all the circumstances and conjunctures of improbable causes . Fighting for Religion is certain to destroy Charity , but not certain to support Faith. S. Peter therefore may use his keys , but he is commanded to put up his sword ; and he did so ; and presently he and all his fellows fairly ran away : and yet that course was much the more Christian , for though it had in it much infirmity , yet it had no malice . In the mean time the Lord was pleased to touch the ear of Malchus , and he cured it ; adding to the first instance of power , in throwing them to the ground , an act of miraculous mercy , curing the wounds of an enemy made by a friend . But neither did this pierce their callous and obdurate spirits ; but they led him in uncouth ways , and through the brook Cedron , in which it is said the ruder souldiers plunged him , and passed upon him all the affronts and rudenesses which an insolent and cruel multitude could think of , to signifie their contempt and their rage . And such is the nature of evil men , who , when they are not softned by the instruments and arguments of Grace , are much hardned by them ; such being the purpose of God , that either Grace shall cure sin , or accidentally increase it ; that it shall either pardon it , or bring it to greater punishment : for so I have seen healthful medicines abused by the incapacities of a heathless body become fuel to a fever , and increase the distemperature from indisposition to a sharp disease , and from thence to the margent of the grave . But it was otherwise in Saul , whom Jesus threw to the ground with a more angry sound than these persecutors : but Saul rose a Saint , and they persisted Devils , and the grace of God distinguished the events . The PRAYER . O Holy Jesus , make me by thy example to conform to the will of that Eternal God who is our Father , merciful and gracious , that I may chuse all those accidents which his Providence hath actually disposed to me , that I may know no desires but his commands , and his will , and that in all afflictions I may fly thither for mercy , pardon , and support , and may wait for deliverance in such times and manners which the Father hath reserved in his own power , and graciously dispenses according to his infinite wisdom and compassion . Holy Jesus , give me the gift and spirit of Prayer , and do thou by thy gracious intercession supply my ignorances and passionate desires and imperfect choices , procuring and giving to me such returns of favour which may support my needs , and serve the ends of Religion and the Spirit , which thy wisdom chuses , and thy Passion hath purchased , and thy grace loves to bestow upon all thy Saints and servants . Amen . II. ETernal God , sweetest Jesu , who didst receive Judas with the affection of a Saviour , and sufferedst him to kiss thy cheek , with the serenity and tranquillity of God , and didst permit the souldiers to bind thee , with Patience exemplary to all ages of Martyrs , and didst cure the wound of thy enemy with the Charity of a Parent , and the tenderness of an infinite pity ; O kiss me with the kisses of thy mouth , embrace me with the entertainments of a gracious Lord , and let my Soul dwell and feast in thee , who art the repository of eternal sweetness and refreshments . Bind me , O Lord , with those bands which tied thee fast , the chains of Love ; that such holy union may dissolve the cords of vanity , and confine the bold pretensions of usurping Passions , and imprison all extravagancies of an impertinent spirit , and lead Sin captive to the dominion of Grace and sanctified Reason ; that I also may imitate all the parts of thy holy Passion , and may by thy bands get my liberty , by thy kiss enkindle charity , by the touch of thy hand and the breath of thy mouth have all my wounds cured and restored to the integrity of a holy Penitent , and the purities of Innocence , that I may love thee , and please thee , and live with thee for ever , O Holy and sweetest Jesu . Amen . Considerations upon the Scourging and other Accidents happening from the Apprehension till the Crucifixion of JESUS . Christ brought before the Highpreist . Iohn . 18 : 12. Then the Band and the Captain and the Officers of the Iews took Iesus and bound him . 25. And lead him away to Annas first for he was Father-in-law to Cajaphas , which was Highpreist that same yeare . Christ arraigned before Herod . Luk. 23. 7. 8. 11. And assoone as he knew that he belonged to Herods jurisdiction , he sent him to Herod . 8. And when Herod saw Iesus , he was exceeding glad : 11. And Herod with his men of war set him at nought , and mocked him , and arrayed him in a gorgeous robe , and sent him againe to Pilate . 1. THE house of Annas stood in the mount Sion , and in the way to the house of Caiaphas ; and thither he was led as to the first stage of their triumph for their surprise of a person so feared and desired ; and there a naughty person smote the 〈◊〉 Jesus upon the face , for saying to Annas that he had made his Doctrine publick , and that all the people were able to give account of it : to whom the Lamb of God 〈◊〉 as much meekness and patience in his answer , as in his answer to Annas he had 〈◊〉 prudence and modesty . For now that they had taken Jesus , they wanted a crime to object against him , and therefore were desirous to snatch occasion from his discourses , to which they resolved to tempt him by questions and affronts : but his answer was general and indefinite , safe and true , enough to acquit his Doctrine from suspicions of secret designs , and yet secure against their present snares ; for now himself , who always had the innocence of Doves , was to joyn with it the prudence and wariness of Serpents ; not to prevent death , ( for that he was resolved to suffer ) but that they might be destitute of all apparence of a just cause on his part . Here it was that Judas received his money ; and here that holy Face which was designed to be that object in the beholding of which much of the celestial glory doth consist , that Face which the Angels stare upon with wonder , like infants at a bright Sun-beam , was smitten extrajudicially by an incompetent person , with circumstances of despight , in the presence of a Judge , in a full assembly , and none reproved the insolency and the cruelty of the affront : for they resolved to use him as they use Wolves and Tigres , with all things that may be destructive , violent and impious : and in this the injury was heightned , because the blow was said to be given by Malchus an Idumaean slave , and therefore a contemptible person ; but far more unworthy by his ingratitude , for so he repayed the Holy Jesus for working a Miracle and healing his ear . But so the Scripture was fulfilled ; He shall give his body to the smiters , and his cheeks to the nippers , saith the Prophet Isay ; and , They shall smite the cheek of the Judge of Israel , saith Micah . And this very circumstance of the Passion Lactantius . * affirms to have been foretold by the Erythraean Sibyll . But no meekness or indifferency could engage our Lord not to protest his innocency : and though following his steps we must walk in the regions of patience , and tranquillity , and admirable toleration of injuries ; yet we may represent such defences of our selves , which by not resisting the sentence may testifie that our suffering is undeserved : and if our Innocency will not preserve our lives , it will advance our title to a better ; and every good cause ill judged shall be brought to another tribunal to receive a just and unerring sentence . 2. Annas having suffered this unworthy usage towards a person so excellent , sent him away to Caiphas , who had formerly in a full council resolved he should die ; yet now palliating the design with the scheme of a tribunal , they seek out for witnesses , and the witnesses are to seek for allegations ; and when they find them , they are to seek for proof , and those proofs were to seek for unity and consent , and nothing was ready for their purposes ; but they were forced to use the semblance of a judicial process , that , because they were to make use of Pilate's authority to put him to death , they might perswade Pilate to accept of their examination and conviction without farther enquiry . But such had been the excellency and exemplar Piety and prudence of the life of Jesus , that if they pretended against him questions of their Law , they were not capital in a Roman Court : if they affirmed that he had moved the people to sedition and affected the Kingdom , they saw that all the world would convince them of 〈◊〉 testimony . At last , after many attempts , they accused him for a figurative speech , a trope which they could not understand ; which if it had been spoken in a literal sence , and had been acted too according to the letter , had been so far from a fault , that it would have been a prodigy of power ; and it had been easier to raise the Temple of Jerusalem , than to raise the temple of his Body . In the mean time , the Lamb of God left his cause to defend it self under the protection of his heavenly Father ; not only because himself was determined to die , but because if he had not , those premisses could never have inferred it . But this Silence of the Holy Jesus fulfilled a Prophecy , it made his enemies full of murmur and amazement , it made them to see that he despised the accusations as certain and apparent calumnies ; but that himself was fearless of the issue , and in the sence of morality and mysteries taught us not to be too apt to excuse our selves , when the semblance of a fault lies upon us , unless by some other duty we are obliged to our defences ; since he who was most innocent , was most silent : and it was expedient , that as the first Adam increased his sin by a vain apology , the silence and sufferance of the second Adam should expiate and reconcile it . 3. But Caiaphas had a reserve , which he knew should do the business in that assembly ; he adjured him by God to tell him if he were the CHRIST . The Holy Jesus , being adjured by so sacred a Name , would not now refuse an answer , lest it might not consist with that honour which is due to it , and which he always payed , and that he might neither despise the authority of the High Priest , nor upon so solemn occasion be wanting to that great truth which he came down to earth to perswade to the world . And when three such circumstances concur , it is enough to open our mouths , though we let in death . And so did our Lord , confessed himself to be the CHRIST , the Son of the living God. And this the High Priest was pleased , as the design was laid , to call Blasphemy ; and there they voted him to die . Then it was the High Priest rent his cloaths ; the veil of the Temple was rent when the Passion was finished , the cloaths of the Priests at the beginning of it : and as that signified the departing of the Synagogue , and laying Religion open ; so did the rending the garments of Caiaphas prophetically signifie that the Priesthood should be rent from him , and from the Nation . And thus the personated and theatrical admiration at Jesus became the type of his own punishment , and consigned the Nation to delition : and usually God so dispenses his Judgments , that when men personate the tragedies of others , they really act their own . 4. Whilest these things were acting concerning the Lord , a sad accident happened to his servant Peter : for being engaged in strange and evil company in the midst of danger , surprised with a question without time to deliberate an answer , to find subterfuges , or to fortifie himself , he denied his Lord shamefully , with some boldness at first , and this grew to a licencious confidence , and then to impudence , and denying with perjury , that he knew not his Lord , who yet was known to him as his own heart , and was dearer than his eyes , and for whom he professed but a little before he would die ; but did not do so till many years after . But thus he became to us a sad example of humane infirmity ; and if the Prince of the Apostles fell so 〈◊〉 , it is full of pity , but not to be upbraided , if we see the fall of lesser stars . And yet that we may prevent so great a ruine , we must not mingle with such company who will provoke or scorn us into sin ; and if we do , yet we must stand upon our guard that a sudden motion do not surprise us : or if we be arrested , yet let us not enter farther into our sin , like wild beasts intricating themselves by their impatience . For there are some who , being ashamed and impatient to have been engaged , take sanctuary in boldness and a shameless abetting it , so running into the darkness of Hell to hide their nakedness . But he also by returning , and rising instantly , became to us a rare example of Penitence ; and his not lying long in the crime did facilitate this restitution . For the spirit of God being extinguished by our works of darkness , is like a taper , which if , as soon as the 〈◊〉 is blown out , it be brought to the fire , it sucks light , and without trouble is re-enkindled ; but if it cools into death and stiffness , it requires a longer stay and trouble . The Holy Jesus in the midst of his own sufferings forgat not his servant's danger , but was pleased to look upon him when the Cock crew ; and the Cock was the Preacher , and the Look of Jesus was the Grace that made the Sermon effectual : and because he was but newly fallen , and his habitual love of his Master , though interrupted , yet had suffered no natural abatement , he returned with the swiftness of an Eagle to the embraces and primitive affections of his Lord. 5. By this time suppose Sentence given , Caiaphas prejudging all the Sanhedrim ; for he first declared Jesus to have spoken Blasphemy , and the fact to be notorious , and then asked their votes ; which whoso then should have denied , must have contested the judgment of the High Priest , who by the favour of the Romans was advanced , ( Valerius Gratus , who was President of Judaea , having been his Patron ) and his Faction potent , and his malice great , and his heart set upon this business : all which inconveniences none of them durst have suffered , unless he had had the confidence greater than of an Apostle at that time . But this Sentence was but like strong dispositions to an enraged fever ; he was only declared apt and worthy for death , they had no power at that time to inflict it ; but yet they let loose all the fury of mad-men and insolency of wounded smarting souldiers : and although from the time of his being in the house of Annas till the Council met , they had used him with studied indignities ; yet now they renewed and doubled the unmercifulness , and their injustice , to so great a height , that their injuries must needs have been greater than his Patience , if his Patience had been less than infinite . For thus Man's Redemption grows up as the load swells which the Holy Jesus bare for us ; for these were our portion , and we , having turned the flowers of Paradise into thistles , should for ever have felt their infelicity , had not Jesus paid the debt . But he bearing them upon his tender body with an even and excellent and dispassionate spirit , offered up these beginnings of sufferings to his Father , to obtain pardon even for them that injured him , and for all the World. 6. Judas now seeing that this matter went farther than he intended it , repented of his fact . For although evil persons are in the progress of their iniquity invited on by new arguments , and supported by confidence and a careless spirit : yet when iniquity is come to the height , or so great a proportion that it is apt to produce Despair or an intolerable condition , then the Devil suffers the Conscience to thaw and grow tender ; but it is the tenderness of a Bile , it is soreness rather and a new disease ; and either it comes when the time of Repentance is past , or leads to some act which shall make the pardon to be impossible : and so it happened here . For Judas , either impatient of the shame or of the sting , was thrust on to despair of pardon , with a violence as hasty and as great as were his needs . And Despair is very often used like the bolts and bars of Hell-gates , it 〈◊〉 upon them that had entred into the suburbs of eternal death by an habitual sin , and it secures them against all retreat . And the Devil is forward enough to bring a man to Repentance , provided it be too late ; and Esau wept bitterly and repented him , and the five foolish Virgins lift up their voice aloud when the gates were shut , and in Hell men shall repent to all eternity . But I consider the very great folly and infelicity of Judas : it was at midnight he received his money in the house of Annas , betimes in that morning he repented his bargain ; he threw the money back again , but his sin stuck close , and it is thought to a 〈◊〉 eternity . Such is the purchace of Treason and the reward of Covetousness ; it is cheap in its offers , momentany in its possession , unsatisfying in the fruition , uncertain in the stay , sudden in its 〈◊〉 , horrid in the remembrance , and a ruine , a certain and miserable ruine is in the event . When Judas came in that sad condition , and told his miserable story to them that set him on work , they 〈◊〉 him go away unpitied ; he had served their ends in betraying his Lord , and those that hire such servants use to leave them in the disaster , to shame and to sorrow : and so did the Priests , but took the money , and 〈◊〉 to put it into the treasury , because it was the price of bloud ; but they made no scruple to take it from the treasury to buy that bloud . Any thing seems lawful that serves the ends of ambitious and bloudy persons , and then they are scrupulous in their cases of Conscience when nothing of Interest does intervene : for evil men make Religion the servant of Interest ; and sometimes weak men think that it is the 〈◊〉 of 〈◊〉 Religion , and suspect that all of it is a design , because many great Politicks make it so . The end of the Tragedy was , that Judas died with an ignoble death , marked with the circumstances of a horrid Judgment , and perished by the most infamous hands in the world , that is , by his own . Which if it be confronted against the excellent spirit of S. Peter , who did an act as contradictory to his honour and the grace of God as could be easily imagined ; yet taking sanctuary in the arms of his Lord , he lodged in his heart for ever , and became an example to all the world of the excellency of the Divine Mercy , and the efficacy of a holy Hope , and a hearty , timely and an operative Repentance . 7. 〈◊〉 now all things were ready for the purpose , the High Priest and all his Council go along with the Holy Jesus to the house of Pilate , hoping he would verifie their Sentence , and bring it to execution , that they might 〈◊〉 be rid of their fears , and enjoy their sin and their reputation quietly . S. 〈◊〉 〈◊〉 , that the High Priest caused the Holy Jesus to be led with a cord about his neck , and , in memory of that , the Priests for many Ages 〈◊〉 a stole about theirs . But the Jews did it according to the custom of the Nation , to signifie he was condemned to death : they desired Pilate that he would crucifie him , they having 〈◊〉 him worthy . And when Pilate enquired into the particulars , they gave him a general and an indefinite answer ; If he were not guilty , we would not have brought him 〈◊〉 thee : they intended not to make Pilate Judge of the cause , but 〈◊〉 of their cruelty . But Pilate had not learned to be guided by an implicite faith of such persons , which he knew to be malicious and violent ; and therefore still called for instances and arguments of their Accusation . And that all the world might see with how great unworthiness they prosecuted the 〈◊〉 , they chiefly there accused him of such crimes upon which themselves condemned him not , and which they knew to be false , but yet likely to move Pilate , if he had been passionate or inconsiderate in his sentences ; [ He offered to make himself a King. ] This 〈◊〉 happened at the entry of the Praetorium ; for the 〈◊〉 , who made no conscience of killing the King of Heaven , made a conscience of the external customs and ceremonies of their Law , which had in them no interiour sanctity , which were apt to separate them 〈◊〉 the Nations , and remark them with characters of Religion and abstraction : it would defile them to go to a Roman Forum , 〈◊〉 a capital action was to be judged ; and yet the effusion of the best bloud in the world was not esteemed against their 〈◊〉 : so violent and blind is the spirit of malice , which turns humanity into 〈◊〉 , wisdom into craft , diligence into subornation , and Religion into Superstition . 8. Two other articles they alledged against him : but the first concerned not Pilate , and the second was involved in the third , and therefore he chose to examine him upon this only of his being a King. To which the Holy Jesus answered , that it is true , he was 〈◊〉 King indeed , but not of this world ; his Throne is Heaven , the Angels are his Courtiers , and the 〈◊〉 Creation are his Subjects : His Regiment is spiritual , his 〈◊〉 are the Courts of Conscience and Church-tribunals , and at Dooms-day the Clouds : The Tribute which he demands are conformity to his Laws , Faith , 〈◊〉 , and Charity ; no other Gabels but the duties of a holy Spirit , and the expresses of a religious Worship , and obedient Will , and a consenting Understanding . And in all this Pilate thought the interest of 〈◊〉 was not invaded . For certain it is , the Discipline of Jesus confirmed it much , and supported it by the strongest pillars . And here Pilate saw how impertinent and malicious their Accusation was : And we , who declaim against the unjust proceedings of the Jews against our dearest Lord , should do well to take care that we , in accusing any of our Brethren either with malicious purpose , or with an uncharitable circumstance , do not commit the same fault which in them we so hate and accuse . Let no man speak any thing of his neighbourhood but what is true : and yet if a truth be heightned by the biting Rhetorick of a satyrical spirit , extended and drawn forth in circumstances and arts of aggravation , the truth becomes a load to the guilty person , is a prejudice to the sentence of the Judge , and hath not so much as the excuse of Zeal , much less the Charity of Christianity . Sufficient to every man is the plain story of his crime ; and to excuse as much of it as we can , would better become us , who perish unless we be excused for infinite irregularities . But if we add this also , that we accuse our Brethren 〈◊〉 them that may amend them and reform their error , if we pity their persons and do not hate them , if we seek nothing of their disgrace and make not their shame publick , but when the publick is necessarily concerned or the state of the man's sin requires it ; then our accusations are charitable : but if they be not , all such accusations are accepted by Christ with as much displeasure in proportion to the degree of the malice and the proper effect , as was this Acculation of his own person . 9. But Pilate having pronounced Jesus innocent , and perceiving he was a Galilean , sent him to 〈◊〉 , as being a more competent person to determine 〈◊〉 one of his own jurisdiction . Herod was glad at the honour done to him and the person brought him , being now desirous to see some Miracle 〈◊〉 before him . But the Holy Jesus spake not one word there , nor did any sign ; so to reprove the sottish carelesness of Herod , who , living in the place of Jesus's abode , never had seen his person or heard his Sermons . And if we neglect the opportunities of Grace , and refuse to hear the 〈◊〉 of Christ in the time of mercy and Divine appointment , we may arrive at that state of 〈◊〉 in which Christ will refuse to speak one word of comfort to us ; and the Homilies of the Gospel shall be dead letters , and the spirit not at all refreshed , nor the Understanding instructed , nor the Affections moved , nor the Will determined ; but because we have during all our time stopt our ears , in his time God will stop his mouth , and shut up the springs of Grace , that we shall receive no refreshment , or instruction , or pardon , or felicity . Jesus suffered not himself to be moved at the pertinacious accusations of the 〈◊〉 , nor the desires of the Tyrant , but persevered in silence , till Herod and his servants despised him and dismissed him . For so it became our High Priest , who was to sanctifie all our sufferings , to consecrate affronts and scorn , that we may learn to endure contempt , and to suffer our selves in a religious cause to be despised ; and when it happens in any other , to remember that we have our dearest Lord for a precedent of bearing it with admirable simplicity and equanimity of deportment : and it is a mighty stock of Self-love that dwells in our spirits , which makes us of all afflictions most impatient of this . But Jesus endured this despite , and suffered this to be added , that he was exposed in scorn to the boys of 〈◊〉 streets . For 〈◊〉 caused him to be arrayed in white , sent him out to be scorned by the people and hooted at by idle persons , and so remitted him to Pilate . And since that Accident to our Lord , the Church hath not undecently chose to cloath her Priests with Albs or white garments ; and it is a symbolical intimation and representment of that part of the Passion and 〈◊〉 which Herod passed upon the Holy Jesus : and this is so far from deserving a reproof , that it were to be wished all the children of the Church would imitate all those Graces which Christ exercised when he wore that garment , which she hath taken up in ceremony and thankful memory ; that is , in all their actions and sufferings be so estranged from secular arts and mixtures of the world , so intent upon Religion , and active in all its interests , so indifferent to all acts of Providence , so equal in all chances , so patient of every accident , so charitable to enemies , and so undetermined by exteriour events , that nothing may draw us forth from 〈◊〉 severities of our Religion , or entice us from the retirements of a 〈◊〉 and sober and patient spirit , or make us to depart from the courtesies of Piety , though for such adhesion and pursuit we be esteemed fools , or ignorant , or contemptible . Iesus is scourged by the Souldiers Mar : 15 : 14. Then Pilate said unto them why what evill hath he done and they cried the more exceedingly Crucify him . 15 And so Pilate willing to content the People released Barabbas unto them and delivered Iesus when he had scourged him to be Crucified . They Crown him with Thornes . Mat : 27. 28. And they stripped him and put on him a Scarlet robe . 29 And when they had platted a crown of Thornes , they put it upon his head and a reed in his right hand , and they bowed the knee before him , & mocked him , saying , Hayle King of the Iews . 10. When Pilate had received the Holy Jesus , and found that Herod had sent him back uncondemned , he attempted to rescue him from their malice , by making him a donative and a freed man at the petition of the people . But they preferred a Murtherer and a Rebel , Barabbas , before him ; for themselves being Rebels against the King of Heaven , loved to acquit persons criminal in the same kind of sin , rather than their Lord , against whom they took up all the arms which they could receive from violence and perfect malice , desiring to have him crucified who raised the dead , and to have the other 〈◊〉 who destroyed the living . And when Pilate saw they were set upon it , he consented , and delivered him first to be scourged ; which the souldiers executed with violence and unrelenting hands , opening his virginal body to nakedness , and tearing his tender flesh till the pavement was purpled with a shower of holy bloud . Itis reported in the Ecclesiastical story , that when S. Agnes and S. Barbara , holy Virgins and Martyrs , were stripp'd naked to execution , God , pitying their great shame and trouble to have their nakedness discovered , made for them a veil of light , and sent them to a modest and desired death . But the Holy Jesus , who chose all sorts of shame and confusion , that by a fulness of suffering he might expiate his Father's anger , and that he might consecrate to our sufferance all kind of affront and passion , endured even the shame of nakedness at the time of his scourging , suffering himself to be devested of his robes , that we might be clothed with that stole he put off : for 〈◊〉 he 〈◊〉 on him the state of sinning Adam , and became naked , that we might 〈◊〉 be 〈◊〉 with Righteousness , and then with Immortality . 11. After they had scourged him without remorse , they clothed him with purple , and crowned him with thorns , and put a cane in his hand for a scepter , and bowed their knees before him , and saluted him with mockery , with a [ Hail King of the Jews , ] and 〈◊〉 beat him and spate upon him ; and then Pilate brought him forth , and shewed this sad spectacle to the people , hoping this might move them to compassion , who never loved to see a man prosperous , and are always troubled to see the same man in misery . But the Earth , which was cursed for Adam's sake , and was sowed with thorns and thistles , produced the full harvest of them , and the Second Adam gathered them all , and made garlands of them as ensigns of his Victory which he was now in pursuit of against Sin , the Grave , and Hell. And we also may make our thorns , which are in themselves 〈◊〉 and dolorous , to be a Crown , if we bear 〈◊〉 patiently , and unite them to Christ's Passion , and offer them to his honour , and bear them in his cause , and rejoyce in them for his sake . And indeed , after such a grove of 〈◊〉 growing upon the head of our Lord , to see one of Christ's members soft , delicate and effeminate , is a great indecency , next to this of seeing the Jews use the King of glory with the greatest reproach and infamy . 12. But nothing prevailing , nor the Innocence of Jesus , nor his immunity from the sentence of Herod , nor the industry and diligence of Pilate , nor the misery nor the sight of the afflicted Lamb of God , at last ( for so God decreed to permit it , and Christ to 〈◊〉 it ) Pilate gave sentence of death upon him , having first washed his hands ; of which God served his end , to declare the Innocence of his Son , of which in this whole process he was most curious , and suffered not the least probability to adhere to him ; yet Pilate served no end of his , nor preserved any thing of his innocence . He that 〈◊〉 upon a Prince , and cries , Saving your honour , you are a Tyrant ; and he that strikes a man upon the face , and cries him mercy , and undoes him , and says it was in jest , does just like that person that sins against God , and thinks to be excused by saying it was against his Conscience ; that is washing our hands when they are stained in bloud , as if a ceremony of purification were enough to cleanse a soul from the stains of a spiritual impurity . So some refuse not to take any Oath in times of Persecution , and say it obliges not , because it was forced , and done against their wills ; as if the doing of it were washed off by protesting against it , whereas the protesting against it declares me criminal , if I rather chuse not death than that which I profess to be a sin . But all the persons which cooperated in this death were in this life consigned to a fearful judgment after it . The Jews took the bloud ( which Pilate seemed to wash off ) upon themselves and their children , and the bloud of this Paschal Lamb stuck upon their forehead and marked them , not to escape , but to fall under the sword of the destroying Angel , and they perished either by a more hasty death , or shortly after in the extirpation and miserable ruine of their Nation . And Pilate , who had a less share in the crime , 〈◊〉 〈◊〉 a black character of a secular Judgment ; for not long after he was by Vitellius the President of Syria sent to Rome to answer to the crimes objected against him by the Jews , whom to please he had done so much violence to his Conscience ; and by 〈◊〉 sentence he was banished to Vienna , deprived of all his honours , where he lived ingloriously , till by impatience of his calamity he killed himself with his own hand . And thus the bloud of Jesus shed for the Salvation of the world became to them a Curse , and that which purifies the Saints stuck to them that shed it , and mingled it not with the tears of Repentance , to be a leprosie loathsome and incurable . So Manna turns to worms , and the wine of Angels to Vineger and Lees , when it is received into impure vessels , or tasted by wanton palats ; and the Sun himself produces Rats and Serpents , when it reflects upon the dirt of Nilus . The PRAYER . O Holy and immaculate Lamb of God , who wert pleased to 〈◊〉 shame and sorrow , to be brought before tribunals , to be accused maliciously , betrayed treacherously , condemned unjustly , and scourged most 〈◊〉 , suffering the most severe and most unhandsome inflictions which could be procured by potent , subtle and extremest malice , and didst 〈◊〉 this out of love greater than the love of Mothers , more affectionate than the tears of joy and pity dropt from the eyes of most passionate women , by these fontinels of bloud issuing forth life and health and pardon upon all thine enemies ; teach me to apprehend the baseness of Sin , in proportion to the greatest of those calamities which my sin made it necessary for thee to susfer , that I may hate the cause of thy 〈◊〉 , and adore thy mercy , and imitate thy charity , and copy 〈◊〉 thy patience ànd humility , and love thy person to the uttermost extent and degrees of my affections . Lord , what am I , that the eternal Son of God should 〈◊〉 one stripe for me ? But thy Love is infinite : and how great a misery is it to provoke by sin so great a mercy , and despise so miraculous a goodness , and to do fresh despite to the Son of God ? But our sins are innumerable , and our infirmities are mighty . Dearest Jesu , pity me , for I am accused by my own Conscience , and am found guilty ; I am stripped naked of my Innocence , and bound fast by Lust , and tormented with stripes and wounds of enraged Appetites . But let thy Innocence excuse me , the robes of thy Righteousness cloath me , thy Bondage set me free , and thy Stripes heal me ; that thou being my Advocate , my Physician , my Patron , and my Lord , I may be adopted into the union of thy Merits , and partake of the efficacy of thy Sufferings , and be crowned as thou art , having my sins changed to vertues , and my thorns to rays of glory under thee our Head , in the participations of Eternity , O Holy and immaculate Lamb of God. Amen . DISCOURSE XX. Of Death , and the due manner of Preparation to it . 1. THE Holy Spirit of God hath in Scripture revealed to us but one way of preparing to Death , and that is , by a holy life ; and there is nothing in all the Book of Life concerning this exercise of address to Death , but such advices which suppose the dying person in a state of Grace . S. James indeed counsels , that in sickness we should send for the Ministers Ecclesiastical , and that they pray over us , and that we confess our sins , and they shall be forgiven ; that is , those prayers are of great efficacy for the removing the sickness , and taking off that punishment of sin , and healing them in a certain degree , according to the efficacy of the ministery , and the dispositions or capacities of the sick person . But we must know that oftentimes universal effects are attributed to partial causes ; because by the analogy of Scripture we are taught , that all the body of holy actions and ministeries are to unite in production of the event , and that without that adunation one thing alone cannot operate ; but because no one alone does the work , but by an united power , therefore indefinitely the effect is ascribed sometimes to one , sometimes to another , meaning , that one as much as the other , that is , all together , are to work the Pardon and the Grace . But the doctrine of Preparation to Death we are clearest taught in the * Parable of the ten Virgins . Those who were wise stood waiting for the coming of the Bridegroom , their Lamps burning ; only when the Lord was at hand , at the notice of his coming published , they trimmed their Lamps , and they , so disposed , went forth and met him , and entred with him into his interiour and eternal joys . They whose Lamps did not stand ready before-hand , expecting the uncertain hour , were shut forth , and bound in darkness . [ Watch therefore , so our Lord applies and expounds the Parable , for ye know not the day nor the hour of the coming of the Son of man. ] Whenever the arrest of Death seises us , unless before that notice we had Oil in our Vessels , that is , Grace in our hearts , habitual Grace , ( for nothing else can reside or dwell there , an act cannot inhabit or be in a Vessel ) it is too late to make preparation . But they who have it , may and must prepare , that is , they must stir the fire , trim the vessel , make it more actual in its exercise and productions , full of ornament , advantages and degrees . And that is all we know from Scripture concerning Preparation . 2. And indeed since all our life we are dying , and this minute in which I now write death divides with me , and hath got the surer part and more certain possession , it is but reasonable that we should always be doing the Offices of Preparation . If to day we were not dying and passing on to our grave , then we might with more safety defer our work till the morrow : But as fewel in a furnace in every degree of its heat and reception of the flame is converting into fire and ashes , and the disposing it to the last mutation is the same work with the last instance of its change : so is the age of every day a beginning of death , and the night composing us to sleep bids us go to our lesser rest ; because that night , which is the end of the preceding day , is but a lesser death ; and whereas now we have died so many days , the last day of our life is but the dying so many more , and when that last day of dying will come we know not . There is nothing then added but the circumstance of Sickness , which also happens many times before ; only men are pleased to call that Death which is the end of dying , when we cease to die any more : and therefore to put off our Preparation till that which we call Death , is to put off the work of all our life , till the time comes in which it is to cease and determine . 3. But to accelerate our early endeavour , ( besides what hath been formerly considered upon the proper grounds of Repentance ) I here re-inforce the consideration of Death in such circumstances which are apt to engage us upon an early industry . 1. I consider , that no man is sure that he shall not die suddenly ; and therefore if Heaven be worth securing , it were fit that we should reckon every day the Vespers of death , and therefore that according to the usual rites of Religion it be begun and spent with religious offices : And let us consider , that those many persons who are remarked in history to have died suddenly , either were happy by an early Piety , or miserable by a sudden death . And if uncertainty of condition be an abatement of felicity , and spoils the good we possess , no man can be happy but he that hath lived well , that is , who hath secured his condition by an habitual and living Piety . For since God hath not told us we shall not die suddenly is it not certain he intended we should prepare for sudden death , as well as against death cloathed in any other circumstances ? Fabius surnamed Pictor was choaked with a Hair in a mess of Milk , Anacreon with a Raisin , Cardinal Colonna with Figs crusted with Ice , Adrian the fourth with a Flie , Drusius Pompeius with a Pear , Domitius Afer , Quintilian's Tutor , with a full Cup , * Casimire the Second , King of Polonia , with a Little draught of Wine , Amurath with a Full goblet , Tarquinius Priscus with a Fish-bone . For as soon as a man is born , that which in nature only remains to him is to die ; and if we differ in the way or time of our abode , or the manner of our Exit , yet we are even at last : and since it is not determined by a natural cause which way we shall go , or at what age , a wise Man will suppose himself always upon his Death-bed ; and such supposition is like making of his Will , he is not the nearer Death for doing it , but he is the readier for it when it comes . 4. Saint Jerome said well , He deserves not the name of a Christian , who will live in that state of life in which he will not die : And indeed it is a great venture to be in an evil state of life , because every minute of it hath a danger ; and therefore a succession of actions , in every one of which he may as well perish as escape , is a boldness that hath no mixture of wisdome or probable venture . How many persons have died in the midst of an act of sport , or at a merry meeting ? Grimoaldus , a Lombard King , died with shooting of a Pidgeon ; Thales the Milesian in the Theatre : Lucia , the sister of Aurelius the Emperor , playing with her little son , was wounded in her breast with a Needle , and died : Benno , Bishop of Adelburg , with great ceremony and joy consecrating S. Michael's Church , was crouded to death by the People ; so was the Duke of Saxony at the Inauguration of Albert I. The great Lawyer Baldus , playing with a little Dog , was bitten upon the lip , instantly grew mad , and perished : Charles the Eighth of France , seeing certain Gentlemen playing at Tenniscourt , swooned , and recovered not : Henry II. was killed running at Tilt : Ludovicus Borgia with riding the great Horse : and the old Syracusan , Archimedes , was slain by a rude Souldier as he was making Diagrams in the sand , which was his greatest pleasure . How many Men have died laughing , or in the ecstasies of a great joy ? (a) Philippides the Comedian , and Dionysius the Tyrant of Sicily , died with joy at the news of a victory : (b) Diagoras of Rhodes , and Chilo the Philosopher , expired in the embraces of their sons crowned with an Olympick Lawrel : (c) Polycrita Naxia , being saluted the Saviouress of her Countrey ; Marcus Juventius , when the Senate decreed him honours ; the Emperour (d) Conrade the Second , when he triumphed after the conquest of Italy , had a joy bigger than their heart , and their phancy swelled it , till they burst and died . Death can enter in at any door : 〈◊〉 of Nice died with excessive laughter ; so did the Poet Philemon , being provoked to it only by seeing an Asse eat sigs . And the number of persons who have been found suddenly dead in their beds is so great , that as it ingages many to a more certain and regular devotion for their Compline , so it were well it were pursued to the utmost intention of God ; that is , that all the parts of Religion should with zeal and assiduity be entertained and finished , that , as it becomes wise men , we never be surprised with that we are sure will sometime or other happen . A great General in Italy at the sudden death of Alsonsus of Ferrara , and Lodovico 〈◊〉 at the sight of the sad accident upon Henry II. of France now mentioned , turned religious , and they did what God intended in those deaths . It concerns us to be curious of single actions , because even in those shorter periods we may expire and 〈◊〉 our Graves . But if the state of life be contradictory to our hopes of Heaven , it is like affronting of a Cannon 〈◊〉 a beleaguer'd Town a month together ; it is a contempt of safety , and a rendring all Reason useless and unprofitable : but he only is wise who , having made Death familiar to him by expectation and daily apprehension , does at all instants go forth to meet it . The wise Virgins went forth to meet the Bridegroom , for they were ready . Excellent therefore is the counsel of the Son of Sirach ; Use Physick or ever thou be sick . 〈◊〉 Judgment examine thy self , and in the day of visitation thou shalt finde mercy . Humble thy self before then be sick , and in the time of sins shew Repentance . Let nothing hinder thee to pay thy 〈◊〉 in due time , and defer not until death to be justified . 5. Secondly , I consider , that it osten happens that in those few days of our last visitation , which many Men design for their Preparation and Repentance , God hath expressed by an exteriour accident , that those persons have deceived themselves and neglected their own Salvation . S. Gregory reports of Chrysaurius , a Gentleman in the Province of 〈◊〉 , rich , vicious and witty , lascivious , covetous and proud , that being cast upon his Death-bed he phansied he saw evil spirits coming to arrest him and drag him to Hell. He fell into great agony and trouble , shrieked out , called for his son , who was a very religious person , flattered him , as willing to have been rescued by any thing : but perceiving his danger increase and grown desperate , he called loud with repeated clamours , Give me respite but till the morrow , and with those words he died , there being no place left 〈◊〉 his Repentance , though he sought it carefully with tears and groans . The same was the case of a drunken Monk , whom Venerable Bede mentions . Upon his Death bed he seemed to see Hell opened , and a place assigned him near to Caiaphas and those who crucified our dearest Lord. The religious persons that stood about his Bed called on him to repent of his sins , to implore the mercies of God , and to trust in Christ : But he answered with reason enough , This is no time to change my life , the sentence is passed upon me , and it is too late . And it is very considerable and sad * which Petrus Damianus tells of Gunizo , a sactious and ambitious person , to whom , it is said , the Tempter gave notice of his approaching death : but when any Man preached Repentance to him , out of a strange incuriousness , or the spirit of reprobation , he seemed like a dead and unconcerned person ; in all other discourses he was awake and apt to answer . For God had shut up the gates of Mercy , that no streams should issue forth to quench the flames of Hell ; or else had shut up the gates of reception and entertainment , that it should not enter : either God denies to give them pardon when they call , or denies to them a power to call ; they either cannot pray , or God will not answer . Now since these stories are related by Men learned , pious and eminent in their generations , and because they served no design but the ends of Piety , and have in them nothing dissonant from revelation or the frequent events of Providence , we may upon their stock consider , that God's Judgements and visible marks being set upon a state of Life , although they happen but seldom in the instances , yet they are of universal purpose and signfication . Upon all Murtherers God hath not thrown a thunder-bolt , nor broke all sacrilegious persons upon the wheel of an inconstant and ebbing estate , nor spoken to every Oppressor from Heaven in a voice of thunder , nor cut off all Rebels in the first attempts of insurrection : But because he hath done so to some , we are to look upon those Judgments as Divine accents , and voices of God , threatning all the same crimes with the like events , and with the ruines of eternity . For though God does not always make the same prologues to death , yet by these few accidents happening to single persons we are to understand his purposes concerning all in the same condition ; it was not the person so much as the estate which God then remarked with so visible characters of his displeasure . 6. And it seems to me a wonder , that since from all the records of Scripture urging the uncertainty of the day of death , the horrour of the day of Judgment , the severity of God , the dissolution of the world , the certainty of our account , still from all these premisses the Spirit of God makes no other inference , but that we watch , and stand in a readiness , that we live in all holy conversation and godliness , and that there is no one word concerning any other manner of an essentially-necessary Preparation , none but this ; yet that there are Doctrines commenced , and Rules prescribed , and Offices set down , and Suppletories invented by Curates of Souls how to prepare a vicious person , and upon his Death-bed to reconcile him to the hopes and promises of Heaven . Concerning which I desire that every person would but enquire , where any one promise is recorded in Scripture concerning such addresses , and what Articles CHRIST hath drawn up between his Father and us concerning a Preparation begun upon our Death-bed : and if he shall find none ( as most certainly from Genesis to the Revelation there is not a word concerning it , but very much against it ) let him first build his hopes upon this proposition , that A holy life is the onely Preparation to a happy death , and then we can without danger proceed to some other Considerations . 7. When a good man , or a person concerning whom it is not certain he hath lived in habitual Vices , comes to die , there are but two general ways of entercourse with him ; the one to keep him from new sins , the other to make some emendations of the old ; the one to fortifie him against special weaknesses and proper temptations of that estate , and the other to trim his lamp , that by excellent actions he may adorn his spirit , making up the omissions of his life , and supplying the imperfections of his estate , that his Soul may return into the hands of its Creator as pure as it can , every degree of perfection being an advantage so great , as that the loss of every the least portion of it cannot be recompensed with all the good of this World. Concerning the first ; The Temptations proper to this estate are either Weakness in Faith , Despair , or Presumption : for whatsoever is besides these , as it is the common infelicity of all the several states of life , so they are oftentimes arguments of an ill condition , of immortification of vicious habits , and that he comes not to this combate well prepared ; such as are Covetousness , unwillingness to make Restitution , remanent affections to his former Vices , an unresigned spirit , and the like . 8. In the Ecclesiastical story we finde many dying persons mentioned , who have been very much afflicted with some doubts concerning an Article of Faith. S. Gregory in an Epistle he writ to S. Austin instances in the temptation which Fusebius suffered upon his Death-bed . And although sometimes the Devil chuses an Article that is not proper to that state , knowing that every such doubt is well enough for his purpose , because of the incapacity of the person to suffer long disputes , and of the jealousie and suspicion of a dying and weak man , fearing lest every thing should cozen him ; yet it is commonly instanced in the Article of the Resurrection , or the state of Separation or re-union . And it seems to some persons incredible , that from a bed of sickness , a state of misery , a cloud of ignorance , a load of passions , a man should enter into the condition of a perfect understanding , great joy , and an intellectual life , a conversation with Angels , a fruition of God ; the change is greater than his Reason ; and his Faith being in conclusion tottering like the Ark , and ready to fall , seems a Pillar as unsafe and unable to rely on , as a bank of turf in an Earth-quake . Against this a general remedy is prescribed by Spiritual persons ; That the sick man should apprehend all changes of perswasion which happened to him in his sickness , contradictory to those assents which in his clearest use of Reason he had , to be temptations and arts of the Devil . And he hath reason so to think , when he remembers how many comforts of the Spirit of God , what joys of Religion , what support , what assistences , what strengths he had in the whole course of his former life upon the stock of Faith , & interest of the Doctrin of Christianity . And since the disbelieving the Promises Evangelical at that time can have no end of advantage , and that all wise men tell him it may have an end to make him lose the title to them , and do him infinite disadvantage ; upon the stock of interest and prudence he must reject such fears which cannot help him , but may ruine him . For all the works of Grace which he did upon the hopes of God , and the stock of the Divine revelations , ( if he fails in his hold upon them ) are all rendred unprofitable . And it is certain , if there be no such thing as Immortality and Resurrection , he shall lose nothing for believing there is ; but if there be , they are lost to him for not believing it . 9. But this is also to be cured by proper arguments . And there is no Christian man but hath within him , and carries about him , demonstrations of the possibility and great instances of the credibility of those great changes , which these tempted persons have no reason to distrust , but because they think them too great , and too good to be true . And here , not only the consideration of the Divine Power and his eternal Goodness is a proper Antidote , but also the observation of what we have already received from God. To be raised from nothing to something is a mutation not less than insinite ; and from that which we were in our first conception to pass into so perfect and curious bodies , and to become discursive , sensible , passionate , and reasonable , and next to Angels , is a greater change , than from this state to pass into that excellency and perfection of it which we expect as the melioration and improvement of the present : for this is but a mutation of degrees , that of substance : this is more sensible , because we have perception in both states ; that is of greater distance , because in the first term we were so far distant from what we are , that we could not perceive what then we were , much less desire to be what we now perceive : and yet God did that for us unasked , without any obligation on his part , or merit on ours ; much rather then may we be confident of this alteration of accidents and degrees , because God hath obliged himself by promise ; he hath disposed us to it by qualities , actions , and habits , which are to the state of Glory as infancy is to manhood , as 〈◊〉 are to excellent discourses , as blossoms are to ripe fruits . And he that hath wrought miracles for us , preserved us in dangers , done strange acts of Providence , sent his Son to take our Nature , made a Virgin to bear a Son , and GOD to become Man , and two Natures to be one individual Person , and all in order to this End of which we doubt , hath given us so many arguments of credibility , that if he had done any more , it would not have been lest in our choice to believe or not believe ; and then much of the excellency of our Faith would have been lost . Add to this , that we are not tempted to disbelieve the Roman story , or that Virgil's AEneids , were writ by him , or that we our selves are descended of such Parents ; because these things are not only transmitted to us by such testimony which we have no reason to distrust , but 〈◊〉 the Tempter cannot serve any end upon us by producing such doubts in us : and therefore since we have greater testimony for every Article of Faith , and to believe it is of so much concernment to us , we may well suspect it to be an artifice of the Devil to rob us of our reward ; this proceeding of his being of the same nature with all his other Temptations , which in our life-time like fiery darts he threw into our face , to despoil us of our glory , and blot out the Image of God imprinted on us . 10. Secondly , If the Devil tempts the sick person to Despair , he who is by God appointed to minister a word of comfort must fortifie his spirit with consideration and representment of the Divine Goodness , manifest in all the expresses of Nature and Grace , of Providence and Revelation ; that God never extinguishes the smoaking slax , nor breaks the bruised reed ; that a constant and a hearty endeavour is the Sacrifice which God delights in ; that in the firmament of Heaven there are little Stars , and they are most in number , and there are but few of the greatest magnitude ; that there are children and babes in Christ as well as strong men , and amongst these there are great difference ; that the interruptions of the state of Grace by intervening crimes , if they were rescinded by Repentance , they were great danger in the intervall , but served as increment of the Divine Glory , and arguments of care and diligence to us at the restitution . These and many more are then to be urged when the sick person is in danger of being swallowed up with over-much sorrow ; and therefore to be insisted on in all like cases as the Physician gives him Cordials , that we may do charity to him and minister comfort , not because they are always necessary , even in the midst of great sadnesses and discomforts . For we are to secure his love to God , that he acknowledge the Divine Mercy , that he believe the Article of Remission of sins , that he be thankful to God for the blessings which already he hath received , and that he lay all the load of his discomfort upon himself , and his own incapacities of mercy : and then the sadness may be very great , and his tears clamorous , and his heart broken all in pieces , and his Humility lower than the earth , and his Hope indiscernible ; and yet no danger to his final condition . Despair reflects upon God , and dishonours the infinity of his Mercy : And if the sick person do but confess that God is not at all wanting in his Promises , but ever abounding in his Mercies , and that it is want of the condition on his own part that makes the misery , and that if he had done his duty God would save him ; let him be assisted with perpetual prayers , with examples of lapsed and returning sinners , whom the Church celebrates for Saints , such as Mary Magdalen , Mary of Egypt , Asra , Thasis , Pelagia ; let it be often inculcated to him , that as God's Mercy is of it self infinite , so its demonstration to us is not determined to any certain period , but hath such latitudes in it and reservations , which as they are apt to restrain too great boldness , so also to become sanctuaries to disconsolate persons ; let him be invited to throw himself upon God upon these grounds , that he who is our Judge is also our Advocate and Redeemer , that he knows and pities our infirmities , and that our very hoping in him does indear him , and he will deliver us the rather for our confidence , when it is balanced with reverence and humility : and then all these supernumerary fears are advantagious to more necessary Graces , and do more secure his final condition than they can disturb it . 11. When Saint Arsenius was near his death , he was observed to be very tremulous , sad , weeping and disconsolate . The standers by asked the reason of his fears , wondring that he , having lived in great Sanctity for many years , should not now rejoyce at the going forth of his prison . The good man confessed the fear , and withall said it was no other than he had always born about with him in the days of his pilgrimage ; and what he then thought a duty , they had no reason now to call either a fault or a misery . Great sorrows , fears and distrustings of a man 's own condition , are oftentimes but abatements of confidence , or a remission of joys and gayeties of spirit ; they are but like salutary clouds , dark and fruitful : and if the tempted person be strengthened in a love of God , though he go not farther in his hopes than to believe a possibility of being saved , than to say , God can save him , if he please , and to pray that he will save him , his condition is a state of Grace , it is like a root in the ground , trod upon , humble and safe , not so fine as the state of flowers ; yet that which will spring up in as glorious a Resurrection as that which looks fairer , and pleases the sense , and is indeed a blessing , but not a duty . 12. But there is a state of Death-bed which seems to have in it more Question , and to be of nicer consideration , A sick person after a vicious and base life : and if upon whatsoever he can do , you give him hopes of a Pardon , where is your promise to warrant it ? if you do not give him hopes , do you not drive him to Despair , and ascertain his ruine , to verifie your proposition ? To this I answer that Despair is opposed to Hope , and Hope relies upon the Divine Promises ; and where there is no Promise , there the Despair is not a sin , but a mere impossibility . The accursed Spirits which are sealed up to the Judgment of the last Day cannot hope ; and he that repents not , cannot hope for pardon . And therefore if all which the state of Death-bed can produce be not the duty of Repentance , which is required of necessity to Pardon , it is not in such a person properly to be called Despair , any more than it is Blindness in a stone that it cannot see : Such a man is not within the capacities of Pardon , and therefore all those acts of exteriour Repentance , and all his sorrow and resolution and tears of emendation , and other preparatives to interiour Repentance , are like oil poured into mortal wounds ; they are the care of the Physician ; and these are the cautions of the Church , and they are at no hand to be neglected . For if they do not alter the state , they may lessen the judgment , or procure a temporal blessing ; and if the person recover , they are excellent beginnings of the state of Grace , and if they be pursued in a happy opportunity , will grow up into Glory . 13. But if it be demanded , whether in such cases the Curate be bound to give Absolution ; I can give no other answer but this , that if he lie under the Censure of the Church , the Laws of the Church are to determine the particular , and I know no Church in the World but uses to absolve Death-bed Penitents upon the instances of those actions of which their present condition is capable ; though in the Primitive Ages in some cases they denied it . But if the sick person be under no positive Censure , and is bound only by the guilt of habitual vice , if he desires the Prayers of the Church , she is bound in charity to grant them , to Pray for Pardon to him , and all other Graces in order to Salvation : and if she absolves the Penitent , towards God it hath no other efficacy but of a solemn Prayer ; and therefore it were better that all the charity of the Office were done , and the solemnity omitted ; because in the earnest Prayer she co-operates to his Salvation as much as she can , and by omitting the solemnity distinguishes evil livers from holy persons , and walks securely , whilst she refuses to declare him pardoned whom God hath not declared to be so . And possibly that form of Absolution which the Churches of the West now use , being indicative and declaratory of a present Pardon , is for the very form sake not to be used to Death bed Penitents after a vicious life ; because if any thing more be intended in the form than a Prayer , the truth of the affirmation may be questioned , and an Ecclesiastical person hath no authority to say to such a man , I absolve thee : but if no more be intended but a Prayer , it is better to use a mere Prayer and common form of address , than such words which may countenance unsecure confidences , evil purposes , and worse lives . 14. Thirdly , If the Devil tempts a sick person , who hath lived well , to Presumption , and that he seems full of Confidence and without trouble , the care that is then to be taken is to consider the Disease , and to state the Question right . For at some instants and periods God visits the spirit of a man , and sends the immission of a bright ray into him ; and some good men have been so used to apprehensions of the Divine mercy , that they have an habitual chearfulness of spirit and hopes of Salvation . Saint Hierome reports that Hilarion in a Death-bed agony felt some tremblings of heart , till reflecting upon his course of life , he found comforts springing from thence by a proper emanation , and departed chearfully : and Hezekiah represented to God in Prayer the integrity of his life , and made it the instrument of his hope . And nothing of this is to be calied Presumption , provided it be in persons of eminent Sanctity and great experience , old Disciples , and the more perfect Christians : But because such persons are but seldome and rare , if the same Confidence be observed in persons of common imperfection and an ordinary life , it is to be corrected and allayed with consideration of the Divine Severity and Justice , and with the strict requisites of a holy life , with the deceit of a man 's own heart , with consideration and general remembrances of secret sins , and that the most perfect state of life hath very great needs of mercy , and if the righteous scarcely be saved , where shall the ungodly and the sinner appear ? And the spirit of the man is to be promoted and helped in the encrease of Contrition , as being the proper deletery to cure the extravagancies of a forward and intemperate spirit . 15. But there is a Presumption commenced upon opinion , relying either upon a perswasion of single Predestination , or else ( which is worse ) upon imaginary securities , that Heaven is to be purchased upon conditions easier than a Day 's labour , and that an evil life may be reconciled to Heaven by the intervening of little or single acts of Piety or Repentance . If either of them both have actually produced ill life , to which they are apt , or apt to be abused , the persons are miserable in their condition , and cannot be absolutely remedied by going about to cure the Presumption ; that was the cause of all , but now it is the least thing to be considered : his whole state is corrupted , and men will not by any discourses or spiritual arts used on their Death-beds be put into a state of Grace ; because then is no time to change the state , and there is no mutation then but by single actions ; from good to better a dying man may proceed , but not from the state of Reprobation to the life of Grace . And yet it is good charity to unloose the bonds of Satan , whereby the man is bound and led captive at his will , to take off the Presumption by destroying the cause ; and then let the work of Grace be set as forward as it can , and leave the event to God ; for nothing else is left possible to be done . But if the sick man be of a good life , and yet have a degree of Confidence beyond his Vertue upon the phancie of Predestination , it is not then a time to rescind his opinion by a direct opposition , but let him be drawn off from the consideration of it by such discourses as are apt to make him humble and penitent ; for they are the most apt instruments to secure the condition of the man , and attemper his spirit . These are the great Temptations incident to the last scene of our lives ; and are therefore more particularly suggested by the Tempter , because they have in them something contrary to the universal effect of a holy life , and are designs to interpose between the end of the journey and the reception of the crown : and therefore it concerns every man who is in a capacity of receiving the end of his Faith , the Salvation of his Soul , to lay up in the course of his life something against this great day of expence , that he may be better fortified with the armour of the Spirit against these last assaults of the Devil , that he may not shipwreck in the haven . 16. Eschewing evil is but the one half of our work , we must also do good . And now in the few remanent days or hours of our life there are certain exercises of Religion which have a special relation to this state , and are therefore of great concernment to be done , that we may make our condition as certain as we can , and our portion of Glory greater , and our Pardon surer , and our Love to increase , and that our former omissions and breaches be repaired with a condition in some measure proportionable to those great hopes which we then are going to possess . And first , Let the sick person , in the beginning of his sickness , and in every change and great accident of it , make acts of Resignation to God , and intirely submit himself to the Divine will ; remembring , that Sickness may , to men properly disposed , do the work of God , and produce the effect of the Spirit , and promote the interest of his Soul , as well as Health , and oftentimes better , as being in it self and by the grace of God apt to make us confess our own impotency and dependencies , and to understand our needs of mercy , and the continual influences and supports of Heaven ; to withdraw our appetites from things below , to correct the vanities and insolencies of an impertinent spirit , to abate the extravagancies of the flesh , to put our carnal lusts into fetters and disability , to remember us of our state of pilgrimage , that this is our way and our stage of trouble and banishment , and that Heaven is our Countrey : for so Sickness is the trial of our Patience , a fire to purge us , an instructer to teach us , a bridle to restrain us , and a state inferring great necessities of union and adhesions unto God. And as upon these grounds we have the same reason to accept sickness at the hands of God , as to receive Physick from a Physician ; so it is argument of excellent Grace to give God hearty thanks in our Disease , and to accept it chearfully , and with spiritual joy . 17. Some persons create to themselves excuses of discontent , and quarrel not with the pain , but the ill consequents of Sickness , It makes them troublesome to their friends ; and consider not that their friends are bound to accept the trouble , as themselves to accept the sickness ; that to tend the sick is at that time allotted for the portion of their work , and that Charity receives it as a duty , and makes that duty to be a pleasure . And however , if our friends account us a burthen , let us also accept that circumstance of affliction to our selves with the same resignation and indifferency as we entertain its occasion , the Sickness it self ; and pray to God to enkindle a flame of Charity in their breasts , and to make them compensation for the charge and trouble we put them to ; and then the care is at an end . But others excuse their discontent with a more religious colour , and call the disease their trouble and affliction , because it impedes their other parts of Duty ; they cannot preach , or study , or do exteriour assistences of Charity and Alms , or acts of Repentance and Mortification . But it were well if we could let God proportion out our work , and set our task ; let him chuse what vertues we shall specially exercise : and when the will of God determines us , it is more excellent to endure afflictions with patience , equanimity and thankfulness , than to do actions of the most pompous Religion , and laborious or expensive Charity ; not only because there is a deliciousness in actions of Religion and choice , which is more agreeable to our spirit than the toleration of sickness can be , which hath great reward , but no present pleasure ; but also because our suffering and our imployment is consecrated to us when God chuses it , and there is then no mixture of imperfection or secular interest , as there may be in other actions even of an excellent Religion , when our selves are the chusers . And let us also remember , that God hath not so much need of thy works , as thou hast of Patience , Humility , and Resignation . S. Paul was far a more considerable person than thou canst be , and yet it pleased God to shut him in prison for two years , and in that intervall God secured and promoted the work of the Gospel : and although 〈◊〉 was an excellent Minister , yet God laid a sickness upon him , and even in his disease gave him work enough to do , though not of his own chusing . And therefore fear it not but the ends of Religion or Duty will well enough proceed without thy health ; and thy own eternal interest , when God so pleases , shall better be served by Sickness , and the Vertues which it occasions , than by the opportunities of Health , and an ambulatory active Charity . 18. When thou art resigned to God , use fair and appointed means for thy Recovery ; trust not in thy spirit upon any instrument of health ; as thou art willing to be disposed by God , so look 〈◊〉 for any event upon the stock of any other cause or principle ; be ruled by the Physician and the people appointed to tend thee , that thou neither become troublesome to them , nor give any sign of impatience or a peevish spirit . But this advice only means , that thou do not disobey them out of any evil principle ; and yet if Reason be thy guide to chuse any other aid , or sollow any other counsel , use it temperately , prudently , and charitably . It is not intended for a Duty , that thou shouldst drink Oil in stead of Wine , if thy Minister reach it to thee , as did Saint Bernard ; nor that thou shouldst accept a Cake tempered with Linseed-oil in stead of Oil of Olives , as did F. Stephen , mentioned by 〈◊〉 : but that thou tolerate the defects of thy servants , and accept the evil accidents of thy disease , or the unsuccessfulness of thy Physician 's care , as descending on thee from the hands of God. Asa was noted in Scripture , that in his sickness he sought not to the Lord , but to the Physicians . Lewis the XI . of France was then the miserablest person in his Kingdom , when he made himself their servant , courting them with great pensions and rewards , attending to their Rules as Oracles , and from their mouths waited for the sentence of life or death . We are , in these great accidents , especially to look upon God as the disposer of the events , which he very often disposes contrary to the expectation we may have of probable causes ; and sometimes without Physick we recover , and with Physick and excellent applications we grow worse and worse ; and God it is that makes the remedies unprosperous . In all these and all other accidents , if we take care that the sickness of the Body derive not it self into the Soul , nor the pains of one procure impatience of the other , we shall alleviate the burthen , and make it supportable and profitable . And certain it is , if men knew well to bear their sicknesses , humbly towards God , charitably towards our Ministers , and chearfully in themselves , there were no greater advantage in the world to be received than upon a sick bed ; and that alone hath in it the benefits of a Church , of a religious Assembly , of the works of Charity and labour . And since our Soul 's eternal well-being depends upon the Charities and Providence and Veracity of God , and we have nothing to show for it but his word and Goodness , and that is infinitely enough ; it is but reason we be not more nice and scrupulous about the usage and accommodation of our Body : if we accept a at God's hand sadness and driness of affection and spiritual desertion patiently and with indifferency , it is unhandsome to express our selves less satisfied in the accidents about our body . 19. But if the Sickness proceed to Death , it is a new charge upon our spirits , and God calls for a final and intire Resignation into his hands . And to a person who was of humble affections , and in his life-time of a mortified spirit , accustomed to bear the yoke of the Lord , this is easie , because he looks upon Death not only as the certain condition of Nature , but as a necessary (b) transition to a state of Blessedness , as the determination of his sickness , the period of humane inselicities , the last change of condition , the beginning of a new , strange , and excellent life , a security against sin , a freedom from the importunities of a Tempter , from the tyranny of an imperious Lust , from the rebellion of Concupiscence , from the disturbances and tempests of the Irascible faculty , and from the fondness and childishness of the Concupiscible ; and ( S. Ambrose says well ) the trouble of this life and the dangers are so many , that in respect of them Death is a remedy , and a fair proper object of desires . And we finde that many Saints have prayed for death , that they might not see the Persecutions and great miseries incumbent upon the Church : and if the desire be not out of Impatience , but of Charity , and with resignation , there is no reason to reprove it . Elias prayed that God would take his life , that he might not see the evils of Ahab and Jezebel , and their vexatious intendments against the Prophets of the Lord. And S. Austin , upon the Incursion of the Vandals into Africa , called his Clergy together , and at their Chapter told them , he had prayed to God either to deliver his People from the present calamity , or grant them patience to bear it , or that he would take him out of the world , that he might not see the miseries of his Diocese ; adding , that God had granted him the last : and he presently fell sick , and died in the siege of his own Hippo. And if Death in many cases be desirable , and for many reasons , it is always to be submitted to , when God calls . And as it is always a misery to fear death , so it is very often a sin , or the effect of sin . If our love to the world hath fastened our affections here , it is a direct sin : and this is by the son of Sirach noted to be the case of rich and great personages ; How bitter , O death , is thy remembrance to a man that is at rest in his possessions ! But if it be a fear to perish in the ruines of Eternity , they are not to blame for fearing , but that their own ill lives have procured the fear . And yet there are persons in the state of Grace , but because they are in great imperfection , have such lawful fears of Death and of entring upon an uncertain Sentence , which must stand eternally irreversible , be it good or bad , that they may with piety and care enough pray David's prayer , O spare me a little , that I may recover my strength , before I go hence , and be no more seen . But in this and in all other cases Death must be accepted without murmur , though without fear it cannot . A man may pray to be delivered from it ; and yet if God will not grant it , he must not go as one hal'd to execution : but if with all his imperfect fears he shall throw himself upon God , and accept his sentence as righteous , whether it speak life or death , it is an act of so great excellency , that it may equal the good actions of many succeeding and surviving days ; and peradventure a longer life will be yet more imperfect , and that God therefore puts a period to it , that thou mayest be taken into a condition more certain , though less eminent . However , let not the fears of Nature , or the fear of Reason , or the fears of Humility become accidentally criminal by a murmur or a pertinacious contesting against the event , which we cannot hinder , but ought to accept by an election secondary , rational and pious , and upon supposition that God will not alter the sentence passed upon thy temporal life ; always remembring , that in Christian Philosophy Death hath in it an excellency of which the Angels are not capable . For by the necessity of our Nature we are made capable of dying for the Holy Jesus : and next to the privilege of that act , is our willingness to die at his command , which turns necessity into vertue , and nature into grace , and grace to glory . 20. When the sick person is thus disposed , let him begin to trim his wedding-garment , and dress his Lamp with the repetition of acts of Repentance , perpetually praying to God for pardon of his sins , representing to himself the horror of them , the multitude , the obliquity , being helped by arguments apt to excite Contrition , by repetition of penitential Psalms and holy Prayers ; and he may , by accepting and humbly receiving his sickness at God's hand , transmit it into the condition of an act or effect of 〈◊〉 , acknowledging himself by sin to have deserved and procured it , and praying that the punishment of his crimes may be here , and not reserved for the state of Separation , and for ever . 21. But above all single acts of this exercise , we are concerned to see that nothing of other mens Goods stick to us , but let us shake it off as we would a burning coal 〈◊〉 our flesh ; for it will destroy us , it will carry a curse with us , and leave a curse behind us . Those who by thy means or importunity have become vicious , exhort to Repentance and holy life ; those whom thou hast cozened into crimes , restore to a right understanding ; those who are by violence and interest led captive by thee to any undecency , restore to their liberty , and encourage to the prosecution of holiness ; discover and confess thy fraud and unlawful arts , cease thy violence , and give as many advantages to Vertue as thou hast done to Viciousness . Make recompence for bodily wrongs , such as are wounds , dismembrings and other disabilities : restore every man ( as much as thou canst ) to that good condition from which thou hast removed him ; restore his Fame , give back his Goods , return the Pawn , release 〈◊〉 , and take off all unjust invasions or surprises of his Estate , pay Debts , satisfie for thy fraud and injustice as far as thou canst , and as thou canst , and as soon ; or this alone is weight enough , no less than a Mil-stone about thy Neck . But if the dying man be of God , and in the state of Grace , that is , if he have lived a holy life , repented seasonably , and have led a just , sober and religious conversation in any acceptable degree , it is to be supposed he hath no great account to make for unpretended injuries and unjust detentions : for if he had detained the goods of his neighbour fraudulently or violently without amends , when it is in his power and opportunity to restore , he is not the man we suppose him in this present Question : and although in all cases he is bound to restore according to his ability , yet the act is less excellent when it is compelled , and so it seems to be , if he have continued the injustice till he is forced to quit the purchace . However , if it be not done till then , let it be provided for then . And that I press this duty to pious persons at this time , is only to oblige them to a diligent scrutiny concerning the lesser omissions of this duty in the matter of fame , or lesser debts , or spiritual restitution ; or that those unevennesses of account which were but of late transaction may now be regulated ; and that whatsoever is undone in this matter , from what principle soever it proceeds , whether of sin , or only of forgetfulness , or of imperfection , may now be made as exact as we can , and are obliged ; and that those excuses which made it reasonable and lawful to defer Restitution , as want of opportunity , clearness of ability , and accidental inconvenience , be now laid aside , and the action be done or provided for in the midst of all objections and inconvenient circumstances , rather than to omit it , and hazard to perform it . 22. Hither also I reckon resolutions and forward purposes of emendation and greater severity , in case God return to us hopes of life ; which therefore must be re-inforced , that we may serve the ends of God , and understand all his purposes , and make use of every opportunity ; every sickness laid upon us being with a design of drawing us nearer to God ; and even holy purposes are good actions of the Spirit , and Principles of Religion : and though alone they cannot do the work of Grace , or change the state , when they are ineffectual , that is , when either we will not bring them into act , or that God will not let us ; yet to a Man already in the state of Grace they are the additions of something good , and are like blowing of coals , which although it can put no life into a dead coal , yet it makes a live coal shine brighter , and burn clearer , and adds to it some accidental degrees of heat . 23. Having thus disposed himself to the peace of God , let him make peace with all those in whom he knows or suspects any minutes of anger , or malice , or displeasure towards him , submitting himself to them with humility whom he unworthily hath displeased , asking pardon of them who say they are displeased , and offering pardon to them that have displeased him ; and then let him crave the peace of Holy Church . For it is all this while to be supposed that he hath used the assistence and prayers , the counsel and the advices of a spiritual man , and that to this purpose he hath opened to him the state of his whole life , and made him to understand what emendations of his faults he hath made , what acts of Repentance he hath done , how lived after his fall and reparation , and that he hath submitted all that he did or undid to the discerning of a holy man , whose office it is to guide his Soul in this agony and last offices . All men cannot have the blessing of a wise and learned Minister , and some die where they can have none at all : yet it were a safer course to do as much of this as we can , and to a competent person , if we can ; if we cannot , then to the best we have , according as we judge it to be of spiritual advantage to us : for in this conjuncture of accidents it concerns us to be sure , if we may , and not to be deceived , where we can avoid it ; because we shall never return to life to do this work again . And if after this entercourse with a Spiritual guide we be reconciled by the solemn prayer of the Church , the prayer of Absolution , it will be of great advantage to us ; we depart with our Father's blessing , we die in the actual Communion of the Church , we hear the sentence of God applied after the manner of men , and the promise of Pardon made circumstantiate , material , present , and operative upon our spirits , and have our portion of the promise which is recorded by S. James , that if the Elders of the Church pray over a sick person fervently and effectually , ( add solemnly ) his sins shall be forgiven him , ( that is , supposing him to be in a capacity to receive it ) because such prayers of such a man are very prevalent . 24. All this is in a spiritual sense washing the hands in innocency , and then let him go to the altar : let him not for any excuse less than impossibility omit to receive the holy Sacrament ; which the Father 's assembled in the great Nicene Council have taught all the Christian world to call the most necessary provisions for our last journey ; which is the memory of that Death by which we hope for life ; which is the seed of Immortality and Resurrection of our bodies ; which unites our spirit to Christ ; which is a great defensative against the hostilities of the Devil ; which is the most solemn Prayer of the Church , united and made acceptable by the Sacrifice of Christ , which is then represented and exhibited to God ; which is the great instrument of spiritual increase and the growth of Grace ; which is duty and reward , food and Physick , health and pleasure , deletery and cordial , prayer and thanksgiving , an union of mysteries , the marriage of the Soul , and the perfection of all the Rites of Christianity : dying with the holy Sacrament in us is a going to God with Christ in our arms , and interposing him between us and his angry sentence . But then we must be sure that we have done all the duty , without which we cannot communicate worthily . For else Satan comes in the place of Christ , and it is a horrour not less than infinite to appear before God's Tribunal possessed in our Souls with the spirit of darkness . True it is , that by many Laws of the Church the Bishop and the Minister are bound to give the holy Eucharist to every person who in the article or apparent danger of death desires it , provided that he hath submitted himself to the imposition and counsels of the Bishop or Guide of his Soul , that , in case he recovers , he may be brought to the peace of God and his Church by such steps and degrees of Repentance by which other publick sinners are reconciled . But to this gentleness of Discipline and easiness of Administration those excellent persons who made the Canons thought themselves compelled by the rigour of the 〈◊〉 : and because they admitted not lapsed persons to the peace of the Church upon any terms , though never so great , so publick , or so penal a Repentance ; therefore these not onely remitted them to the exercise and station of Penitents , but also to the Communion . But the Fathers of the Council of Eliberis denied this favour to persons who after Baptism were Idolaters ; either intending this as a great argument to affright persons from so great a crime , or else believing that it was unpardonable after Baptism , a contradiction to that state which we entred into by Baptism and the Covenant Evangelical . However , I desire all learned persons to observe it , and the less learned also to make use of it , that those more ancient Councils of the Church which commanded the holy Communion to be given to dying persons , meant only such which , according to the custome of the Church , were under the conditions of Repentance , that is , such to whom punishment and Discipline of divers years were injoyned ; and if it happened they died in the intervall , before the expiration of their time of reconciliation , then they admitted them to the Communion . Which describes to us the doctrine of those Ages when Religion was purer , and Discipline more severe , and holy life secured by rules of excellent Government ; that those only were fit to come to that Feast who before their last sickness had finished the Repentance of many years , * or at least had undertaken it . I cannot say it was so always , and in all Churches ; for as the Disciples grew slack , or mens perswasions had variety , so they were more ready to grant Repentance as well as Absolution to dying persons : but it was otherwise in the best times , and with severer Prelates . And certainly it were great charity to deny the Communion to persons who have lived viciously till their death ; provided it be by competent authority , and done sincerely , prudently ; and without temporal interest : to other persons , who have lived good lives , or repented of their bad , though less perfectly , it ought not to be denied , and they less ought to neglect it . 25. But as every man must put himself , so also he must put his house in order , make his Will , if he have an Estate to dispose of ; and in that he must be careful to do Justice to every man , and Charity to the poor , according as God hath enabled him : and though Charity is then very late , if it begins not earlier ; yet if this be but an act of an ancient habit , it is still more perfect , as it succeeds in time , and superadds to the former stock . And among other acts of Duty let it be remembred , that it is excellent Charity to leave our Will and desires clear , plain and determinate , that contention and Law-suits may be prevented by the explicate declaration of the Legacies . At last and in all instances and periods of our following days let the former good acts be renewed ; let God be praised for all his Graces and Blessings of our life , let him be intreated for Pardon of our sins , let acts of Love and Contrition , of Hope , of Joy , of Humility be the work of every day which God still permits us , always remembring to ask remission for those sins we remember not . And if the condition of our sickness permits it , let our last breath expire with an act of Love ; that it may begin the Charities of Eternity , and , like a Taper burnt to its lowest base , it may go out with a great emission of light , leaving a sweet smell behind us to perfume our Coffin ; and that these lights , newly made brighter or trimmed up in our sickness , may shine about our Herse , that they may become arguments of a pious sadness to our friends , ( as the charitable Coats which Dorcas made were to the widows ) and exemplar to all those who observed , or shall hear of , our holy life and religious death . But if it shall happen that the disease be productive of evil accidents , as a disturbed phancy , a weakned understanding , wild discoursings , or any deprivation of the use of Reason , it concerns the sick persons , in the happy intervalls of a quiet untroubled spirit , to pray earnestly to God that nothing may pass from him in the rages of a Fever or worse distemper which may less become his duty , or give scandal , or cause trouble to the persons in attendance : and if he shall also renounce and disclaim all such evil words which his disease may speak , not himself , he shall do the duty of a Christian and a prudent person . And after these 〈◊〉 , he may with Piety and confidence resign his Soul into the hands of God , to be deposited in holy receptacles till the day of restitution of all things ; and in the mean time with a quiet spirit descend into that state which is the lot of Caesars , and where all Kings and Conquerours have laid aside their glories . The PRAYER . O Eternal and Holy Jesus , who by Death hast overcome Death , and by thy Passion hast taken out its sting , and made it to become one of the gates of Heaven , and an entrance to Felicity ; have mercy upon me now and at the hour of my death : let thy Grace accompany me all the days of my life , that I may by a holy Conversation , and an habitual performance of my Duty , wait for the coming of our Lord , and be ready to enter with thee at whatsoever hour thou shalt come . Lord , let not my death be in any sence unprovided , nor untimely , nor hasty , but after the common manner of men , having in it nothing extraordinary , but an extraordinary Piety , and the manifestation of a great and miraculous Mercy . Let my Senses and Understanding be preserved intire till the last of my days , and grant that I may die the death of the righteous , having first discharged all my obligations of justice , leaving none miserable and unprovided in my departure ; but be thou the portion of all my friends and relatives , and let thy blessing descend upon their heads , and abide there , till they shall meet me in the bosom of our Lord. Preserve me ever in the communion and peace of the Church ; and bless my Death bed with the opportunity of a holy and a spiritual Guide , with the assistence and guard of Angels , with the perception of the holy Sacrament , with Patience and dereliction of my own 〈◊〉 , with a strong Faith , and a firm and humble Hope , with just measures of Repentance , and great treasures of Charity to thee my God , and to all the world ; that my Soul in the arms of the Holy Jesus may be deposited with safety and joy , there to expect the revelation of thy Day , and then to partake the glories of thy Kingdom , O Eternal and Holy Jesus . Amen . Considerations upon the Crucifixion of the Holy JESUS . He beareth his Cross Ioh : 19. 16. 17. And they took Iesus and lead him away : 17. And he bearing his Cross went forth into a place called the place of a Scult ; which is called in y e Hebrew , Golgotha . They Erect the Crucifixe . Ioh : 3. 14. 15. And as Moses lifted up the Serpent in y e wilderness , even so must y e Son of man be lifted up . 15. That whosoever believeth on him should not perish , but haue eternall life . 1. WHen the Sentence of Death pronounced against the Lord was to be put in execution , the Souldiers pulled off the Robe of mockery , the scarlet Mantle , which in jest they put upon him , and put on his own garments . But , as Origen observes , the Evangelist mentioned not that they took off the Crown of thorns ; what might serve their interest they pursue , but nothing of remission or mercy to the afflicted Son of man : but so it became the King of Sufferings ; not to lay aside his Imperial thorns , till they were changed into Diadems of Glory . But now Abel is led forth by his brother to be slain . A gay spectacle to satisfie impious eyes , who would not stay behind , but attended and waited upon the hangman to see the Catastrophe of this bloudy Tragedy . But when Piety looks on , she beholds a glorious mystery . Sin laughed to see the King of Heaven and Earth , and the great lover of Souls , in stead of the Scepter of his Kingdom to bear a Tree of 〈◊〉 and shame . But Plety wept tears of pity , and knew they would melt into joy , when she should behold that Cross which loaded the shoulders of her Lord afterward sit upon the Scepters , and be engraved and signed upon the Foreheads of Kings . 2. It cannot be thought but the Ministers of Jewish malice used all the circumstances of affliction which in any case were accustomed towards malefactors and persons to be crucified , and therefore it was that in some old Figures we see our Blessed Lord described with a Table appendent to the fringe of his garment , set full of nails and pointed iron ; for so sometimes they afflicted persons condemned to that kind of Death , and S. Cyprian affirms that Christ did stick to the wood that he carried , being galled with the iron at his heels , and nailed even before his Crucifixion . But this and the other accidents of his journey and their malice so crushed his wounded , tender and virginal body , that they were forced to lay the load upon a Cyrenian , fearing that he should die with less shame and smart than they intended him . But so he was pleased to take man unto his aid , not only to represent his own need and the dolorousness of his Passion , but to consign the duty unto man , that we must enter into a 〈◊〉 of Christ's sufferings , taking up the Cross of Martyrdom when God requires us , enduring affronts , being patient under affliction , loving them that hate us , and being benefactors to our enemies , abstaining from sensual and intemperate delight , forbidding to our selves lawful festivities and recreations of our weariness , when we have an end of the spirit to serve upon the ruines of the bodie 's strength , mortifying our desires , breaking our own will , not seeking our selves , being entirely resigned to God. These are the Cross , and the Nails , and the Spear , and the Whip , and all the instruments of a Christian's Passion . And we may consider , that every man in this world shall in some sence or other bear a Cross , few men escape it , and it is not well with them that do : but they only bear it well that 〈◊〉 Christ , and tread in his steps , and bear it for his sake , and walk as he walked ; and he that follows his own desires , when he meets with a cross there , ( as it is certain enough he will ) bears the cross of his Concupiscence , and that hath no fellowship with the Cross of Christ. By the Precept of bearing the Cross we are not tied to pull evil upon our selves , that we may imitate our Lord in nothing but in being afflicted ; or to personate the punitive exercises of Mortification and severe Abstinencies which were eminent in some Saints , and to which they had special assistances , as others had the gift of Chastity , and for which they had special reason , and , as they apprehended , some great necessities : but it is required that we bear our own Cross , so said our dearest Lord. For when the Cross of Christ is laid upon us , and we are called to Martyrdom , then it is our own , because God made it to be our portion : and when by the necessities of our spirit and the rebellion of our body we need exteriour mortifications and acts of self-denial : then also it is our own cross , because our needs have made it so ; and so it is when God sends us sickness or any other calamity : what-ever is either an effect of our ghostly needs , or the condition of our temporal estate , it calls for our sufferance , and patience , and equanimity ; for therefore Christ hath suffered for us , ( saith S. Peter ) leaving us an example , that we should follow his steps , who bore his Cross as long as he could , and when he could no longer , he murmured not , but sank under it ; and then he was content to receive such aid , not which he chose himself , but such as was assigned him . 3. Jesus was led out of the gates of Jerusalem , that he might become the sacrifice for persons without the pale , even for all the world : And the daughters of Jerusalem followed him with pious tears till they came to Calvary , a place difficult in the ascent , eminent and apt for the publication of shame , a hill of death and dead bones , polluted and impure , and there beheld him stript naked , who cloaths the field with flowers , and all the world with robes , and the whole globe with the canopy of Heaven , and so dress'd , that now every circumstance was a triumph : By his Disgrace he trampled upon our Pride ; by his Poverty and nakedness he triumphed over our Covetousness and love of riches ; and by his Pains chastised the Delicacies of our flesh , and broke in pieces the fetters of Concupiscence . For as soon as Adam was clothed he quitted Paradise ; and Jesus was made naked , that he might bring us in again . And we also must be despoil'd of all our exteriour adherencies , that we may pass through the regions of duty and divine love to a society of blessed spirits , and a clarified , immortal , and beatified estate . 4. There they nailed Jesus with four nails , fixed his Cross in the ground , which with its fall into the place of its station gave infinite torture by so violent a concussion of the body of our Lord , which rested upon nothing but four great wounds ; where he was designed to suffer a long and lingring torment . For Crucifixion , as it was an excellent pain , sharp and passionate , so it was not of quick effect towards taking away the life . S. Andrew was two whole days upon the Cross ; and some Martyrs have upon the Cross been rather starved and devoured with birds , than killed with the proper torment of the tree . But Jesus took all his Passion with a voluntary susception , God heightning it to the great degrees of torment supernaturally ; and he laid down his life voluntarily , when his Father's wrath was totally appeased towards mankind . 5. Some have phansied that Christ was pleased to take something from every condition of which Man ever was or shall be possessed ; taking Immunity from sin from Adam's state of Innocence , Punishment and misery from the state of Adam fallen , the fulness of Grace from the state of Renovation , and perfect Contemplation of the Divinity and beatifick joys from the state of Comprehension and the blessedness of Heaven ; meaning , that the Humanity of our Blessed Saviour did in the sharpest agony of his Passion behold the face of God , and communicate in glory . But I consider that , although the two Natures of Christ were knit by a mysterious union into one Person , yet the Natures still retain their incommunicable properties . Christ as God is not subject to sufferings , as a man he is the subject of miseries ; as God he is eternal , as man , mortal and commensurable by time ; as God , the supreme Law-giver , as man , most humble and obedient to the Law : and therefore that the Humane nature was united to the Divine , it does not infer that it must in all instances partake of the Divine felicities , which in God are essential , to man communicated without necessity , and by an arbitrary dispensation . Add to this , that some vertues and excellencies were in the Soul of Christ which could not consist with the state of glorified and beatified persons ; such as are Humility , Poverty of spirit , Hope , Holy desires ; all which , having their seat in the Soul , suppose even in the supremest 〈◊〉 a state of pilgrimage , that is , a condition which is imperfect , and in order to something beyond its present . For therefore Christ ought to suffer , ( saith our Blessed Lord himself ) and so enter into his glory . And S. Paul affirms , that we see Jesus made a little lower than the Angels , for the suffering of death , 〈◊〉 with glory and honour . And again , Christ humbled himself , and became obedient unto death , even the death of the Cross : Wherefore God also hath highly exalted him , and given him a Name above every name . Thus his present life was a state of merit and work , and as a reward of it he was crowned with glory and immortality , his Name was exalted , his Kingdom glorified , he was made the Lord of all the Creatures , the first-fruits of the Resurrection , the exemplar of glory , and the Prince and Head of the Catholick Church : and because this was his recompence , and the fruits of his Humility and Obedience , it is certain it was not a necessary consequence and a natural efflux of the personal union of the Godhead with the Humanity . This I discourse to this purpose , that we may not in our esteem lessen the suffering of our dearest Lord by thinking he had the supports of actual Glory in the midst of all his Sufferings . For there is no one minute or ray of Glory but its fruition does outweigh and make us insensible of the greatest calamities , and the spirit of pain , which can be extracted from all the infelicities of this world . True it is , that the greatest beauties in this world are receptive of an allay of sorrow , and nothing can have pleasure in all capacities . The most beautious feathers of the birds of Paradise , the Estrich , or the Peacock , if put into our throat , are not there so pleasant as to the eye : But the beatifick joys of the least glory of Heaven take away all pain , wipe away all tears from our eyes ; and it is not possible that at the same instant the Soul of Jesus should be ravished with Glory , and yet abated with pains grievous and 〈◊〉 . On the other side , some say that the Soul of Jesus upon the Cross suffered the pains of Hell , and all the torments of the damned , and that without such sufferings it is not imaginable he should pay the price which God's wrath should demand of us . But the same that reproves the one does also reprehend the other ; for the Hope that was the support of the Soul of Jesus , as it confesses an imperfection that is not consistent with the state of Glory , so it excludes the Despair that is the torment proper to accursed souls . Our dearest Lord suffered the whole condition of Humanity , Sin only excepted , and freed us from Hell with suffering those sad pains , and merited Heaven for his own Humanity , as the Head , and all faithful people , as the Members of his mystical Body . And therefore his life here was only a state of pilgrimage , not at all trimmed with beatifick glories . Much less was he ever in the state of Hell , or upon the Cross felt the formal misery and spirit of torment which is the 〈◊〉 of damned spirits ; because it was impossible Christ should despair , and without Despair it is impossible there should be a Hell. But this is highly probable , that in the intension of degrees and present anguish the Soul of our Lord might feel a greater load of wrath than is incumbent in every instant upon perishing souls . For all the sadness which may be imagined to be in Hell consists in acts produced from principles that cannot surpass the force of humane or Angelical nature ; but the pain which our Blessed Lord endured for the expiation of our sins was an issue of an united and concentred anger , was received into the heart of God and Man , and was commensurate to the whole latitude of the Grace , Patience and Charity of the Word incarnate . The Crucisixion . Mark : 15 : 25. Erat autem Hora tertia & crucifixerunt eum . Mark. 15 : 25. And is was the third houre & they crucified him . The takeing down from the Cross. Luk. 23 : 50 And there was a man named Ioseph , a Counsellour & he was a good man & a lust ( y e same had not consented to y e counsell & deed of them . 52. This man went unto Pilate & begged y e Body of Iesus . 53 And he took it down & wrapped it in linen , & layd it in a Sepulehre , that was hewn in stone wherein never man before was layd . 6. And now behold the Priest and the Sacrifice of all the world laid upon the Altar of the Cross , bleeding , and tortured , and dying , to reconcile his Father to us : and he was arrayed with ornaments more glorious than the robes of Aaron . The Crown of Thorns was his Mitre , the Cross his Pastoral staffe , the Nails piercing his hands were in stead of Rings , the ancient ornament of Priests , and his flesh rased and checker'd with blew and bloud in stead of the parti-coloured Robe . But as this object calls for our Devotion , our Love and Eucharist to our dearest Lord ; so it must needs irreconcile us to Sin , which in the eye of all the world brought so great shame and pain and amazement upon the Son of God , when he only became engaged by a charitable substitution of himself in our place ; and therefore we are assured , by the demonstration of sense and experience , it will bring death and all imaginable miseries as the just expresses of God's indignation and hatred : for to this we may apply the words of our Lord in the prediction of miseries to Jerusalem , If this be done in the green tree , what shall be done in the dry ? For it is certain , Christ infinitely pleased his Father even by becoming the person made 〈◊〉 in estimate of Law ; and yet so great Charity of our Lord , and the so great love and pleasure of his Father , exempted him not from suffering pains intolerable : and much less shall those escape who provoke and displease God , and despise so great Salvation , which the Holy Jesus hath wrought with the expence of bloud and so precious a life . 7. But here we see a great representation and testimony of the Divine Justice , who was so angry with sin , who had so severely threatned it , who does so essentially hate it , that he would not spare his only Son , when he became a conjunct person , relative to the guilt by undertaking the charges of our Nature . For although God hath set down in holy Scripture the order of his Justice , and the manner of its manifestation , that one Soul shall not perish for the sins of another ; yet this is meant for Justice and for Mercy too , that is , he will not curse the Son for the Father's fault , or in any relation whatsoever substitute one person for another to make him involuntarily guilty : But when this shall be desired by a person that cannot finally perish , and does a mercy to the exempt persons , and is a voluntary act of the suscipient , and shall in the event also redound to an infinite good , it is no deflection from the Divine Justice to excuse many by the affliction of one , who also for that very suffering shall have infinite compensation . We see that for the sin of Cham all his posterity were accursed : the Subjects of David died with the Plague , because their Prince numbred the people : Idolatry is punished in the children of the fourth generation : Saul's seven sons were hanged for breaking the League of Gibeon ; and Ahab's sin was punished in his posterity , he escaping , and the evil was brought upon his house in his son's days . In all these cases the evil descended upon persons in near relation to the sinner , and was a punishment to him and a misery to these , and were either chastisements also of their own sins , or if they were not , they served other ends of Providence , and led the afflicted innocent to a condition of recompence accidentally procured by that infliction . But if for such relation's sake and oeconomical and political conjunction , as between Prince and People , the evil may be transmitted from one to another , much rather is it just , when by contract a competent and conjunct person undertakes to quit his relative . Thus when the Hand steals , the Back is whipt ; and an evil Eye is punished with a hungry Belly . Treason causes the whole Family to be miserable ; and a Sacrilegious Grandfather hath sent a Locust to devour the increase of the Nephews . 8. But in our case it is a voluntary contract , and therefore no Injustice ; all parties are voluntary . God is the supreme Lord , and his actions are the measure of Justice : we , who had deserved the punishment , had great reason to desire a Redeemer : and yet Christ , who was to pay the ransome , was more desirous of it than we were , for we asked it not before it was promised and undertaken . But thus we see that Sureties pay the obligation of the principal Debtor , and the Pledges of Contracts have been by the best and wisest Nations slain when the Articles have been broken : The Thessalians slew 250 Pledges ; the Romans 300 of the Volsci , and threw the Tarentines from the Tarpeian rock . And that it may appear Christ was a person in all sences competent to do this for us , himself * testifies that he had power over his own life , to take it up , or lay it down . And therefore as there can be nothing against the most exact justice and reason of Laws and punishments ; so it magnifies the Divine Mercy , who removes the punishment from us who of necessity must have sunk under it , and yet makes us to adore his Severity , who would not forgive us without punishing his Son for us ; to consign unto us his perfect hatred against Sin , to conserve the sacredness of his Laws , and to imprint upon us great characters of fear and love . The famous Locrian Zaleucus made a Law , that all Adulterers should lose both their eyes : his son was first unhappily surprised in the crime ; and his Father , to keep a temper between the piety and soft spirit of a Parent , and the justice and severity of a Judge , put out one of his own eyes , and one of his Sons . So God did with us ; he made some abatement , that is , as to the person with whom he was angry , but inflicted his anger upon our Redeemer , whom he essentially loved , to secure the dignity of his Sanctions and the sacredness of Obedience ; so marrying Justice and Mercy by the intervening of a commutation . Thus David escaped by the death of his Son , God chusing that penalty for the expiation : and Cimon offered himself to prison , to purchase the liberty of his Father Miltiades . It was a filial duty in Cimon , and yet the Law was satisfied . And both these concurred in our great Redeemer . For God , who was the sole Arbitrator , so disposed it , and the eternal Son of God submitted to this way of expiating our crimes , and became an argument of faith and belief of the great Article of Remission of sins , and other its appendent causes and effects and adjuncts ; it being wrought by a visible and notorious Passion . It was made an encouragement of Hope ; for he that spared not his own Son to reconcile us , will with him give all things else to us so reconciled : and a great endearment of our Duty and Love , as it was a demonstration of his . And in all the changes and traverses of our life he is made to us a great example of all excellent actions and all patient sufferings . 9. In the midst of two Thieves three long hours the holy Jesus hung clothed with pain , agony and dishonour , all of them so eminent and vast , that he who could not but hope , whose Soul was enchased with Divinity , and dwelt in the bosom of God , and in the Cabinet of the mysterious Trinity , yet had a cloud of misery so thick and black drawn before him , that he complained as if God had forsaken him : but this was the pillar of cloud which conducted Israel into Canaan . And as God behind the Cloud supported the Holy Jesus , and stood ready to receive him into the union of his Glories ; so his Soul in that great desertion had internal comforts proceeding from consideration of all those excellent persons which should be adopted into the fellowship of his Sufferings , which should imitate his Graces , which should communicate his Glories . And we follow this Cloud to our Country , having Christ for our Guide : and though he trode the way , leaning upon the Cross , which like the staffe of Egypt pierced his hands ; yet it is to us a comfort and support , pleasant to our spirits as the sweetest Canes , strong as the pillars of the earth , and made apt for our use by having been born and made smooth by the hands of our Elder Brother . 10. In the midst of all his torments Jesus only made one Prayer of sorrow to represent his sad condition to his Father ; but no accent of murmur , no syllable of anger against his enemies : In stead of that he sent up a holy , charitable and effective Prayer for their forgiveness , and by that Prayer obtained of God that within 55 days 8000 of his enemies were converted . So potent is the prayer of Charity , that it prevails above the malice of men , turning the arts of Satan into the designs of God ; and when malice occasions the Prayer , the Prayer becomes an antidote to malice . And by this instance our Blessed Lord consigned that Duty to us which in his Sermons he had preached , That we should forgive our enemies , and pray for them : and by so doing our selves are freed from the stings of anger , and the storms of a revengeful spirit ; and we oftentimes procure servants to God friends to our selves , and heirs to the Kingdom of Heaven . 11. Of the two Thieves that were crucified together with our Lord , the one blasphemed ; the other had at that time the greatest Piety in the world , except that of the Blessed Virgin , and particularly had such a Faith , that all the Ages of the Church could never shew the like . For when he saw Christ in the same condemnation with himself , crucisied by the Romans , accused and scorned by the Jews , forsaken by his own Apostles , a dying distressed Man , doing at that time no Miracles to attest his Divinity or Innocence ; yet then he confesses him to be a Lord , and a King , and his Saviour : He confessed his own shame and unworthiness , he submitted to the death of the Cross , and , by his voluntary acceptation and tacite volition of it , made it equivalent to as great a punishment of his own susception ; he shewed an incomparable modesty , begging but for a remembrance only , he knew himself so sinful , he durst ask no more ; he reproved the other Thief for Blasphemy ; he confessed the world to come , and owned Christ publickly , he prayed to him , he hoped in him , and pitied him , shewing an excellent Patience in this sad condition . And in this I consider , that besides the excellency of some of these acts , and the goodness of all , the like occasion for so exemplar Faith never can occur ; and until all these things shall in these circumstances meet in any one man , he must not hope for so safe an Exit after an evil life 〈◊〉 the confidence of this example . But now Christ had the key of Paradise in his hand , and God blessed the good Thief with this opportunity of letting him in , who at another time might have waited longer , and been tied to harder conditions . And indeed it is very probable that he was much advantaged by the intervening accident of dying at the same time with Christ ; there being a natural compassion produced in us towards the partners of our miseries . For Christ was not void of humane passions , though he had in them no imperfection or irregularity , and therefore might be invited by the society of misery , the rather to admit him to participate his joys ; and S. Paul proves him to be a merciful high Priest , because he was touched with a feeling of our infirmities : the first expression of which was to this blessed Thief ; Christ and he together sate at the Supper of bitter herbs , and Christ payed his symbol , promising that he should that day be together with him in Paradise . 12. By the Cross of Christ stood the Holy Virgin Mother , upon whom old Simeon's Prophecy was now verified : for now she felt a sword passing through her very soul : she stood without clamour and womanish noises , sad , silent , and with a modest grief , deep as the waters of the abysse , but smooth as the face of a pool , full of Love , and Patience , and Sorrow , and Hope . Now she was put to it to make use of all those excellent discourses her Holy Son had used to build up her spirit , and fortifie it against this day . Now she felt the blessings and strengths of Faith , and she passed from the griefs of the Passion to the expectation of the Resurrection , and she rested in this Death as in a sad remedy ; for she knew it reconciled God with all the World. But her Hope drew a veil before her Sorrow ; and though her Grief was great enough to swallow her up , yet her Love was greater , and did swallow up her grief . But the Sun also had a veil upon his face , and taught us to draw a curtain before the Passion , which would be the most artificial expression of its greatness , whilest by silence and wonder we confess it great beyond our expression , or , which is all one , great as the burthen and baseness of our sins . And with this veil drawn before the face of Jesus let us suppose him at the gates of Paradise , calling with his last words in a loud voice to have them opened , that the King of glory might come in . The PRAYER . O Holy Jesus , who for our sakes didst suffer incomparable anguish and pains commensurate to thy Love , and our Miseries , which were infinite , that thou mightest purchase for 〈◊〉 blessings upon Earth , and an inheritance in Heaven ; dispose us by Love , Thankfulness , Humility and Obedience , to receive all the benefit of thy Passion , granting unto us and thy whole Church remission of all our sins , integrity of mind , health of body , competent maintenance , peace in our days , a temperate air , fruitfulness of the earth , unity and integrity of Faith , extirpation of Heresies , reconcilements of Schisms , destruction of all wicked counsels intended against us ; and bind the hands of Rapine and Sacriledge , that they may not destroy the vintage , and root up the Vine it self . Multiply thy Blessings upon us , sweetest Jesus , increase in us true Religion , sincere and actual devotion in our Prayers , Patience in troubles , and whatsoever is necessary to our Soul's health , or conducing to thy Glory . Amen . II. O Dearest Saviour , I adore thy mercies and thy incomparable love expressed in thy so voluntary susception and affectionate suffering such horrid and sad Tortures , which cannot be remembred without a sad compassion ; the waters of bitterness entred into thy Soul , and the storms of Death and thy Father's anger broke thee all in pieces : and what shall I do , who by my sins have so tormented my dearest Lord ? what Contrition can be great enough , what tears sufficiently expressive , what hatred and detestation of my crimes can be equal and commensurate to those sad accidents which they have produced ? Pity me , O Lord , pity me , dearest God , turn those thy merciful eyes towards me , O most merciful Redeemer ; for my sins are great , like unto thy Passion , full of sorrow and shame , and a burthen too great for me to bear . Lord , who hast done so much for me , now only speak the word , and thy servant shall be whole : Let thy Wounds heal me , thy Vertues amend me , thy Death quicken me ; that I in this life suffering the cross of a sad and salutary Repentance , in the union and merits of thy 〈◊〉 and Passion , may die with thee , and rest with thee , and rise again with thee , and live with thee for ever in the possession of thy Glories , O dearest Saviour Jesus . Amen . SECT . XVI . Of the Resurrection and Ascension of JESUS . The Burial of Iesus . Mat 27 57 When the even was come there came a rich man of Arimathea , named Jo seph , who also himself was Jesus Disciple , he went to Pilate , & beggd the body of Jesus . Then Pilate commanded the body to be delivered . And when Ioseph had taken the body , he wrapped it in a clean linen cloth , & layd it in his own new tomb , which he had hewen out in y e rock . The Resurrection of Iesus . Mat 28 2 And behold there was a great earthquake : for the Angel of the Lord descended from heaven & came & rolled back y e stone from the doore , and sate upon it And for feare of him the keepers did shake , & became as dead men . And the Angel sayd unto the woman . Fear not ye , for I know , that ye seek Iesus , that was crucified . He is not here for he is Risen , as he sayd . 1. WHile it was yet early in the morning , upon the first day of the week , Mary Magdalen and Mary the mother of James and Salome brought sweet spices to the Sepulchre , that they might again embalm the Holy Body ; ( for the rites of Embalming among the Hebrews used to last forty days ) and their love was not satisfied with what Joseph had done . They therefore hastned to the grave ; and after they had expended their money , and bought the spices , then begin to consider , who shall remove the stone : but yet they still go on , and their love answers the objection , not knowing how it should be done , but yet resolving to go through all the difficulties ; but never remember or take care to pass the guards of Souldiers . But when they came to the Sepulchre , they found the Guard affrighted and removed , and the stone rolled away ; for there had a little before their arrival been a great Earthquake , and an Angel descending from Heaven rolled away the stone , and sate upon it ; and for fear of him the guards about the tomb became astonished with fear , and were like dead men : and some of them ran to the High Priests , and told them what happened . But they now resolving to make their iniquity safe and unquestionable by a new crime , hire the Souldiers to tell an incredible and a weak fable , that his Disciples came by night and stole him away : Against which accident the wit of man could give no more security than themselves had made . The women entred into the Sepulchre , and missing the body of Jesus , Mary Magdalen ran to the eleven Apostles , complaining that the body of our Lord was not to be found . Then Peter and John ran as fast as they could to see : for the unexpectedness of the relation , the wonder of the story and the sadness of the person moved some affections in them , which were kindled by the first principles and sparks of Faith , but were not made actual and definite , because the Faith was not raised to a flame : they looked into the Sepulchre , and finding not the body there , they returned . By this time Mary Magdalen was come back , and the women who stayed weeping for their Lord's body saw two Angels sitting in white , the one at the head , and the other at the 〈◊〉 ; at which unexpected sight they trembled , and bowed themselves : but an Angel bid them not to fear , telling them that Jesus of Nazareth , who was crucified , was also risen , and was not there , and called to mind what Jesus had told them in Galilee concerning his Crucifixion , and Resurrection the third day . 2. And Mary Magdalen turned her self back , and saw Jesus ; but supposing him to be the Gardiner , she said to him , Sir , if thou have born him hence , tell me where thou hast laid him , and I will take him away . But Jesus said unto her , Mary . Then she knew his voice , and with ecstasie of joy and wonder was ready to have crushed his feet with her imbraces : but he commanded her not to touch him , but go to his Erethren , and say , I ascend unto my Father , and to your Father , to my God , and your God. Mary departed with satisfaction beyond the joys of a victory or a full vintage , and told these things to the Apostles : but the narration seem'd to them as talk of abused and phantastick persons . About the same time Jesus also appeared unto Simon Peter . Towards the declining of the day , two of his Disciples going to Emmans sad , and discoursing of the late occurrences , Jesus puts himself into their company , and upbraids their incredulity , and expounds the Scriptures , that Christ ought to suffer , and rise again the third day , and in the breaking of bread disappeared ; and so was known to them by vanishing away , whom present they knew not . And instantly they hasten to Jerusalem , and told the Apostles what had happened . 3. And while they were there , that is , the same day at evening , when the Apostles were assembled all save Thomas , secretly for fear of the Jews , the doors being shut , Jesus came and stood in the midst of them . They were exceedingly troubled , supposing it had been a Spirit . But Jesus confuted them by the Philosophy of their senses , by feeling his 〈◊〉 and bones , which spirits have not . For he gave them his benediction , shewing them his hands and his feet . At which sight they rejoyced with exceeding joy , and began to be restored to their indefinite hopes of some future felicity by the returns of their Lord to life : and there he first breathed on them , giving them the holy Ghost , and performing the promise twice made before his death , the promise of the Keys , or of binding and loosing , saying , Whose soever sins ye remit , they are remitted to them ; and whose soever sins ye retain , they are retained . And that was the second part of Clerical power with which Jesus instructed his Disciples , in order to their great Commission of Preaching and Government 〈◊〉 . These things were told to Thomas , but he believed not , and resolved against the belief of it , unless he might put his finger into his hands , and his hand into his side . Jesus therefore on the Octaves of his Resurrection appeared again to the Apostles met together , and makes demonstration to Thomas , in conviction and reproof of his unbelief , promising a special benediction to all succeeding Ages of the Church ; for they are such who saw not , and yet have believed . 4. But Jesus at his early appearing had sent an order by the women , that the Disciples should go into 〈◊〉 ; and they did so after a few days . And Simon Peter being there went a fishing , and six other of the Apostles with him , to the Sea of Tiberias , where they laboured all night , and caught nothing . Towards the morning Jesus appeared to them , and bad them cast the net on the right side of the ship ; which they did , and inclosed an hundred and fifty three great fishes : by which prodigious draught John the beloved Disciple perceived it was the Lord. At which instant Peter threw himself into the Sea , and went to Jesus ; and when the rest were come to shore , they din'd with broiled fish . After dinner Jesus , taking care for those scattered sheep which were dispersed over the face of the earth , that he might gather them into one Sheepfold under one 〈◊〉 , asked Peter , Simon son of Jonas , lovest thou me more than these ? Peter answered , Yea , Lord , thou that knowest all things knowest that I love thee . Then Jesus said unto him , Feed my Lambs . And Jesus asked him the same question , and gave him the same Precept the second time , and the third time : for it was a considerable and a weighty imployment , upon which Jesus was willing to spend all his endearments and stock of affections that Peter owed him , even upon the care of his little Flock . And after the intrusting of this charge to him , he told him , that the reward he should have in this world should be a sharp and an honourable Martyrdom ; and withall checks at Peter's curiosity in busying himself about the temporal accidents of other men , and enquiring what should become of John the beloved Disciple . Jesus answered his question with some sharpness of reprehension , and no satisfaction ; If I will that he tarry till I come , what is that to thee ? Then they phansied that he should not die : But they were mistaken , for the intimation was expounded and verified by S. John's surviving the destruction of Jerusalem ; for after the attempts of persecutors , and the miraculous escape of prepared torments , he died a natural death in a good old age . 5. After this , Jesus having appointed a solemn meeting for all the Brethren that could be collected from the dispersion , and named a certain mountain in 〈◊〉 , appeared to five hundred Brethren at once ; and this was his most publick and solemn manifestation : and while some doubted , Jesus came according to the designation , and spake to the eleven , sent them to preach to all the world Repentance and Remission of sins in his Name , promising to be with them to the end of the world . He appeared also unto James , but at what time is uncertain ; save that there is something concerning it in the Gospel of S. Matthew which the Nazarens of 〈◊〉 used , and which it is likely themselves added out of report ; for there is nothing of it in our Greek Copies . The words are these : When the Lord had given the linen in which he was wrapped to the servant of the High Priest , he went and appeared unto James . For James had vowed , after he received the Lord's Supper , that he would eat no bread till he saw the Lord risen from the grave . Then the Lord called for bread , he blessed it and brake it , and gave it to James the Just , and said , My Brother , eat bread , for the Son of man is risen from the sleep of death . So that by this it should seem to be done upon the day of the Resurrection . But the relation of it by S. Paul puts it between the appearance which he made to the five hundred , and that last to the Apostles when he was to ascend into Heaven . Last of all , when the Apostles were at dinner , he appeared to them , upbraiding their incredulity : and then he opened their understanding , that they might discern the sence of Scripture , and again commanded them to preach the Gospel to all the world , giving them power to do Miracles , to cast out Devils , to cure 〈◊〉 ; and instituted the Sacrament of Baptism , which he commanded should together with the Sermons of the Gospel be administred to all Nations in the Name of the Father , and of the Son , and of the Holy Ghost . Then he led them into Judaea , and they came to Bethany , and from thence to the mount Olivet ; and he commanded them to stay in Jerusalem , till the Holy Ghost , the promise of the Father , should descend upon them , which should be accomplished in few days ; and then they should know the times , and the seasons , and all things necessary for their ministration and service , and propagation of the Gospel . And while he discoursed many things concerning the Kingdom , behold a Cloud came and parted Jesus from them , and carried him in their sight up into Heaven , where he sits at the right hand of God blessed for ever . Amen . 6. While his Apostles stood gazing up to Heaven , two Angels appeared to them , and told them , that Jesus should come in like manner as he was taken away , viz. with glory and majesty , and in the clouds , and with the ministry of Angels . Amen . Come , Lord JESUS ; come quickly . Ad SECT . XVI . Considerations upon the Accidents happening in the intervall after the Death of the Holy JESUS , untill his Resurrection . Jesus and Mary in the Garden . Joh. 20. 14. 15. 16. Mary turning about saw Jesus standing & knew not y t it was Jesus , Jesus saith , woman , whom seekest thou ? Shee supposing him to be the garidner , saith . sir , if thou have born him hence , tell me , etc. Jesus saith unto her , Mary : she turned her self , and saith unto him , Rabboni , which is Master . Jesus saith unto her , touch me not for , etc. Mary Magdalen came and told the desciples , that she had seen the Lord. Our Lords Ascension . Acts. 1. 9. And when he had spoken these things , while they beheld , he was taken up , & a Cloud received him out of their sight . 10. And while they stedfastly looked toward heaven , behold two men stood by them in white apparell . 11. Which also said , this same Iesus shall so come , as you have seen him go into heaven . 1. THE Holy Jesus promised to the blessed Thief , that he should that day be with him in Paradise ; which therefore was certainly a place or state of Blessedness , because it was a promise ; and in the society of Jesus , whose penal and afflictive part of his work of Redemption was finished upon the Cross. Our Blessed Lord did not promise he should that day be with him in his Kingdom , for that day it was not opened , and the everlasting doors of those interiour recesses were to be shut till after the Resurrection , that himself was to ascend thither , and make way for all his servants to enter , in the same method in which he went before us . Our Blessed Lord descended into Hell , saith the Creed of the Apostles , from the Sermon of Saint Peter , as he from the words of David , that is , into the state of Separation and common receptacle of Spirits , according to the style of Scripture . But the name of [ Hell ] is no-where in Scripture an appellative of the Kingdom of Christ , of the place of final and supreme Glory . But concerning the verification of our Lord's promise to the beatified Thief , and his own state of Separation , we must take what light we can from Scripture , and what we can from the Doctrine of the Primitive Church . (a) S. Paul had two great Revelations ; he was rapt up into Paradise ; and he was rapt up into the third Heaven : and these he calls visions & revelations , not one , but divers : for Paradise is distinguished from the Heaven of the blessed , being it self a receptacle of holy Souls , made illustrious with visitation of Angels , and happy by being a repository for such spirits who at the day of Judgment shall go forth into eternal glory . In the interim Christ hath trod all the paths before us , and this also we must pass through to arrive at the Courts of Heaven . Justin Martyr said it was the doctrine of heretical persons to say that the Souls of the Blessed instantly upon the separation from their Bodies enter into the highest Heaven . And (a) Irenaeus makes Heaven and the intermediate receptacle of Souls to be distinct places : both blessed , but hugely differing in degrees . (b) Tertullian is dogmatical in the assertion , that till the voice of the great Archangel be heard , and as long as Christ sits at the right hand of his Father making intercession for the Church , so long blessed Souls must expect the assembling of their brethren , the great Congregation of the Church , that they may all pass from their outer courts into the inward tabernacle , the Holy of Holies , to the Throne of God. And as it is certain that no Soul could enter into glory before our Lord 〈◊〉 , by whom we hope to have access : so it is most agreeable to the proportion 〈◊〉 the mysteries of our Redemption , that we believe the entrance into Glory to have been made by our Lord at his glorious Ascension , and that his Soul went not thither before 〈◊〉 , to come back again , to be contracted into the span of Humanity , and dwell forty days in his body upon earth . But that he should return from Paradise , that is , from the common receptacle of departed Spirits who died in the love of God , to earth again , had in it no lessening of his condition , since himself in mercy called back Lazarus from thence , and some others also returned to live a life of grace , which in all senses is less than the least of glories . Sufficient it is to us , that all holy Souls departing go into the hands , that is , into the custody , of our Lord ; that (a) they rest from their labours ; that their works shall follow them , and overtake them too , at the day of Judgment ; that they are happy presently ; that they are visited by Angels ; (b) that God sends , as he pleases , excellent irradiations and types of glory to entertain them in their mansions ; that their condition is secured : but (c) the crown of 〈◊〉 is laid up against the great day of Judgment , and then to be produced and given to S. Paul , and to all that love the coming of our Lord ; that is , to all who either here in duty , or in their receptacles , with joy and certain hope long for the revelation of that day . At the day of Judgment Christ will (d) send the Angels , and they shall gather together the elect from the four winds ; and all the refuse of men , evil persons , they shall throw into everlasting burning . Then our Blessed Lord shall call to the elect to enter into the Kingdom , and reject the cursed into the portion of Devils ; for whom the fire is but now prepared in the intervall . For (e) we must all appear before the Judgment-seat of Christ , ( saith S. Paul ) that every man may receive in his body according as he hath done , whether it be good or evil . Out of the body the reception of the reward is not . And therefore (f) S. Peter affirms , that God hath delivered the evil Angels into chains of darkness , to be reserved unto Judgment . And (g) S. Jude saith , that the Angels which kept not their first faith , but left their first habitation , he hath reserved in everlasting chains under darkness unto the Judgment of the great day . And therefore the (h) Devils expostulated with our Blessed Saviour , Art thou come to torment us before the time ? And the same also he does to evil men , (i) reserving the unjust unto the day of Judgment to be punished . For since the actions which are to be judg'd are the actions of the whole man , so also must be the Judicature . And our Blessed Saviour intimated this to his Apostles ; (k) In my Father's house are many mansions : but I go to prepare a place for you . And if I go away , I will come again , and take you unto me ; that where I am , there ye may be also . At Christ's Second coming this is to be performed . Many Outer courts , many different places or different states there may be ; and yet there is a place whither holy Souls shall arrive at last , which was not then ready for us , and was not to be entred into until the entrance of our Lord had made the preparation : and that is , certainly , the highest Heaven , called by S. Paul the third Heaven ; because the other receptacles were ready , and full of holy Souls , Patriarchs and Prophets and holy men of God ; concerning whom * S. Paul affirms expresly , that the Fathers received not the Promises : God having provided some better thing for us , that they without us should not be made perfect : Therefore certain it is that their condition was a state of imperfection , and yet they were placed in Paradise , in Abraham's bosom ; and thither Christ went , and the blessed Thief attended him . And then it was that Christ made their condition better : for though still it be a place of relation in order to something beyond it , yet the term and object of their hope is changed : they sate in the regions of darkness , expecting that great Promise made to Adam and the Patriarchs , the Promise of the Messias ; but when he that was promised came , he preached to the spirits in Prison , he communicated to them the Mysteries of the Gospel , the Secrets of the Kingdom , the things hidden from eternal Ages , and taught them to look up to the glories purchased by his Passion , and made the term of their expectation be his Second coming , and the objects of their hope the glories of the beatifick vision . And although the state of Separation is sometimes in Scripture called 〈◊〉 , and sometimes 〈◊〉 , ( for these words in Scripture are of large significations ; ) yet it is never called the third 〈◊〉 , nor the Hell of the damned : for although concerning it nothing is clearly revealed , or what is their portion till the day of Judgment ; yet it is intimated in a Parable , that between good and evil spirits even in the state of Separation there is distance of place : certain it is there is great distance of condition ; and as the holy Souls in their regions of light are full of love , joy , hope , and longing for the coming of the great Day , so the accursed do expect it with an insupportable amazement , and are presently tormented with apprehensions of the future . Happy are they that through Paradise pass into the Kingdom , who from their highest hope pass to the 〈◊〉 Charity , from the state of a blessed Separation to the Mercies and * gentle Sentence of the day of Judgment , which S. Paul prayed to God to grant 〈◊〉 ; and more explicitely for the Thessalonians , ‖ that their whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus . And I pray God to grant the same to me , and all faithful people whatsoever . 2. As soon as the Lord had given up his spirit into the hands of God , the veil of the Temple was rent , the Angels Guardians of the place deserted it , the Rites of Moses were laid open , and the inclosures of the Tabernacle were dispark'd , the earth trembled , the graves were opened , and all the old world and the old Religion were so shaken towards their first Chaos , that if God had not supported the one , and reserved the other for an honourable burial , the earth had left to support her children , and the Synagogue had been thrown out to an inglorious exposition and contempt . But yet in these symbols these were changed from their first condition , and passed into a new dominion ; all old things passed away , and all things became new ; the Earth and the Heavens were reckoned as a new creation , they passed into another kingdom , under Christ their Lord ; and as before the creatures were servants of humane necessities , they now become servants of election , and in order to the ends of Grace , as before of Nature ; Christ having now the power to dispose of them in order to his Kingdom , and by the administration of his own Wisdom . And at the instant of these accidents , God so determined the perswasions of men , that they referred these Prodigies of the honour to Christ , and took them as testimonies of that truth for the affirmation of which the High Priest had condemned our dearest Lord : and although the heart of the Priest rent not , even then when rocks did tear in pieces ; yet the people , who saw the Passion , 〈◊〉 their breasts , and returned , and confessed Christ. 3. The graves of the dead were opened at the Death , but the dead boies of the Saints that slept arose not till the Resurrection of our Lord ; for he was the first fruits , and they followed him as instant witnesses , to publish the Resurrection of their Head , which it is possible they declared to those to whom they appeared in the Holy City . And amongst these , the curiosity or pious credulity of some have supposed Adam and Eve , Abraham , Isaac and Jacob , who therefore were 〈◊〉 to be buried in the Land of Promise , as having some intimation or hope that they might be partakers of the earliest glories of the Messias , in whose 〈◊〉 and distant expectation they lived and died . And this calling up of company from their graves did publish to all the world , not only that the Lord himself was risen , according to his so 〈◊〉 and repeated predictions , but that he meant * to raise up all his servants , and that all who believe in him should be partakers of the Resurrection . 4. When the souldiers observed that Jesus was dead , out of spite and impotent ineffective malice , one of them pierced his holy side with a spear ; and the rock being smitten it gushed out with water and 〈◊〉 , streaming forth two Sacraments to refresh the Church , and opening a gate that all his brethren might enter in , and dwell in the heart of God. And so great a love had our Lord , that he suffered his heart to be opened , to shew , as Eve was formed from the side of Adam , so was the Church to be from the side of her Lord , receiving from thence life and spiritual nutriment ; which he ministred in so great abundance , and suffered himself to be pierced , that all his bloud did stream over us , until he made the fountain dry , and reserved nothing of that by which he knew his Church was to live , and move , and have her being . Thus the stream of Bloud issued out to become a fountain for the Sacrament of the Chalice , and Water gushed out to fill the Fonts of Baptism and Repentance . The Bloud , being the testimony of the Divine Love , calls upon us to die for his love , when he requires it ; and the noise of the Water calls upon us to 〈◊〉 our spirits , and present our Conscience to Christ holy and pure , without spot or wrinkle . The Bloud running upon us , makes us to be of the cognation and family of God ; and the Water quenches the flames of Hell , and the fires of Concupiscence . 5. The friends and Disciples of the Holy Jesus , having devoutly composed his Body to Burial , anointed it , washed it , and condited it with spices and perfumes , laid it in a Sepulchre hewen from a rock in a Garden ; which ( saith 〈◊〉 ) was therefore done , to represent , that we were by this death returned to Paradise , and the Gardens of pleasures and Divine favours , from whence by the prevarication of Adam man was expelled . Here he finished the work of his Passion , as he had begun it in a Garden ; and the place of sepulchre , being a Rock , serves the ends of pious succeeding Ages : for the place remains in all Changes of government , of Wars , of Earthquakes and ruder accidents , to this day , as a 〈◊〉 of the Sepulchre of our dearest Lord , as a sensible and proper confirmation of the perswasions of some persons , and as an entertainment of their pious phancy and religious affections . 6. But now it was that in the dark and undiscerned mansions there was a scene of the greatest joy and the 〈◊〉 horrour represented , which yet was known since the first falling of the morning stars . Those holy souls whom the Prophet Zechary calls prisoners of hope , 〈◊〉 in the lake where there is no water , that is , no constant stream of joy to refresh their present condition , ( yet supported with certain showers and gracious visitations from God , and illuminations of their hope ) now that they saw their Redeemer come to change their condition , and to improve it into the neighbourhoods of glory and clearer revelations , must needs have the joy of intelligent and beatified understandings , of redeemed captives , of men forgiven after the sentence of death , of men satisfied after a tedious expectation , enjoying and seeing their Lord , whom for so many Ages they had expected . But the accursed spirits , seeing the darkness of their prison shine with a new light , and their Empire invaded , and their retirements of horrour discovered , wondered how a man durst venture thither , or if he were a GOD , how he should come to die . But the Holy Jesus was like that body of light , receiving into himself the reflexion of all the lesser rays of joy which the Patriarchs felt , and being united to his 〈◊〉 of felicity apprehended it yet more glorious . He now felt the effects of his bitter Passion to return upon him in Comforts ; every hour of which was abundant recompence for three hours Passion upon the Cross , and became to us a great precedent , to invite us to a toleration of the acts of Repentance , Mortification , and Martyrdom , and that in times of suffering we live upon the stock and expence of Faith , as remembring that 〈◊〉 few moments of infelicity are infinitely paid with every minute of glory , and yet that the glory which is certainly consequent is so lasting and perpetual , that it were enough in a lower joy to make amends by its continuation of eternity . And let us but call to mind what thoughts we shall have when we die , or are dead , how we shall then without prejudice consider , that if we had done our duty , the trouble and the affliction would now be past , and nothing remain but pleasures and felicities eternal , and how infinitely happy we shall then be if we have done our duty , and how miserable if not ; all the pleasures of sin disappearing , and nothing surviving but a certain and everlasting torment . Let us carry alway the same thoughts with us which must certainly then intervene , and we shall meet the Holy Jesus , and partake of his joys , which over-flowed his holy Soul when he first entred into the possession of those excellent fruits and effects of his Passion . 7. When the third day was come , the Soul of Jesus returned from Paradise , and the visitation of separate spirits , and re-entred into his holy Body , which he by his Divine power did redintegrate , filling his veins with bloud , healing all the wounds , excepting those five of his hands , feet and side , which he reserved as Trophies of his victory , and argument of his Passion . And as he had comforted the Souls of the Fathers with the presence of his Spirit ; so now he saw it to be time to bring comfort to his Holy Mother , to re-establish the tottering Faith of his Disciples , to verifie his Promise , to make demonstration of his Divinity , to lay some superstructures of his Church upon the foundation of his former Sermons , to instruct them in the mysteries of his Kingdom , to prepare them for the reception of the Holy Ghost : and as he had in his state of Separation triumphed over Hell , so in his Resurrection he set his foot upon Death , and brought it under his dominion ; so that although it was not yet destroyed , yet it is made his subject : it hath as yet the condition of the Gibeonites , who were not banished out of the land , but they were made drawers of water and bewers of wood ; so is Death made instrumental to Christ's Kingdom , but it abides still , and shall till the day of Judgment , but shall serve the ends of our Lord , and promote the interests of Eternity , and do benefit to the Church . 8. And it is considerable , that our Blessed Lord having told them that after three days he would rise again , yet he shortened the time as much as was possible , that he might verifie his own prediction , and yet make his absence the less troublesome ; he rises early in the morning the first day of the week : for so our dearest Lord abbreviates the days of our sorrow , and lengthens the years of our consolation ; for he knows that a day of sorrow seems a year , and a year of joy passes like a day ; and therefore God lessens the one , and 〈◊〉 the other , to make this perceived , and that supportable . Now the Temple which the Jews destroyed God raised up in six and thirty hours : but this second Temple was more glorious than the first ; for now it was clothed with robes of glory , with clarity , agility , and immortality : and though , like Moses descending from the mount , he wore a veil , that the greatness of his splendor might not render him unapt for conversation with his servants ; yet the holy Scripture affirms that he was now no more to see corruption ; meaning , that now he was separate from the passibility and affections of humane bodies , and could suffer S. Thomas to thrust his hand into the wound of his side , and his singer into the holes of his hands , without any grief or smart . 9. But although the graciousness and care of the Lord had prevented all diligence , and satisfied all desires , returning to life before the most forward faith could expect him ; yet there were three Maries went to the grave so early , that they prevented the rising of the Sun , and though with great obedience they stayed till the end of the Sabbath , yet , as soon as that was done , they had other parts of duty and affection , which called with greatest importunity to be speedily satisfied . And if Obedience had not bound the feet of Love , they had gone the day before ; but they became to us admirable patterns of Obedience to the Divine Commandments . For though Love were stronger than death , yet Obedience was stronger than Love , and made a rare dispute in the spirits of those holy Women , in which the flesh and the spirit were not the litigants , but the spirit and the spirit ; and they resisted each other as the Angel-guardian of the Jews resisted the tutelar Angel of Persia , each striving who should with most love and zeal perform their charge , and God determined . And so he did here too . For the Law of the Sabbath was then a Divine Commandment ; and although piety to the dead , and to such a dead , was ready to force their choice to do violence to their will , bearing them up on wings of desire to the grave of the LORD , yet at last they reconciled Love with Obedience . For they had been taught that Love is best expressed in keeping of the Divine Commandments . But now they were at liberty ; and sure enough they made use of its first minute : and going so early to seek Christ , they were sure they should find him . 10. The Angels descended Guardians of the Sepulchre ; for God sent his guards too , and they affrighted the Watch appointed by Pilate and the Priests : but when the women came , they spake like comforters , full of sweetness and consolation , laying aside their affrighting glories , as knowing it is the will of their Lord , that they should minister good to them that love him . But a conversation with Angels could not satisfie them who came to look for the Lord of the Angels , and found him not : and when the Lord was pleased to appear to Mary Magdalen , she was so swallowed up with love and sorrow , that she entred into her joy , and perceived it not ; she saw the Lord , and knew him not . For so , from the closets of darkness they that immediately stare upon the Sun perceive not the beauties of the light , and feel nothing but amazement . But the voice of the Lord opened her eyes , and she knew him , and worshipped him , but was denied to touch him , and commanded to tell the Apostles : for therefore God ministers to us comforts and revelations , not that we may dwell in the sensible fruition of them our selves alone , but that we communicate the grace to others . But when the other women were returned and saw the Lord , then they were all together admitted to the embracement , and to kiss the feet of Jesus . For God hath his opportunities and periods , which at another time he denies ; and we must then rejoyce in it , when he vouchsafes it , and submit to his Divine will , when he denies it . 11. These good women had the first fruits of the apparition : for their forward love and the passion of their Religion made greater haste to entertain a Grace , and was a greater endearment of their persons to our Lord , than a more sober , reserved , and less active spirit . This is more safe , but that is religious ; this goes to God by the way of understanding , that by the will ; this is supported by discourse , that by passions ; this is the sobriety of the Apostles , the other was the zeal of the holy women : and because a strong fancy and an earnest passion sixed upon holy objects are the most active and forward instruments of Devotion , as Devotion is of Love , therefore we find God hath made great expressions of his acceptance of such dispositions . And women , and less knowing persons , and tender dispositions , and pliant natures , will make up a greater number in Heaven , than the severe and wary and enquiring people , who sometimes love because they believe , and believe because they can demonstrate , but never believe because they love . When a great Understanding and a great Affection meet together , it makes a Saint great like an Apostle ; but they do not well who make abatement of their religious passions by the severity of their Understanding . It is no matter by which we are brought to Christ , so we love him and obey him ; but if the production admit of 〈◊〉 , that instrument is the most excellent which produces the greatest love : and 〈◊〉 discourse and a sober spirit be in it self the best , yet we do not always suffer that to be a parent of as great Religion as the good women make their fancy , their softness , and their passion . 12. Our Blessed Lord appeared next to Simon : and though he and John ran forthtogether , and S. John outran Simon , although Simon Peter had denied and forsworn his Lord , and S. John never did , and followed him to his Passion and his death ; yet Peter had the savour of seeing Jesus first . Which some Spiritual persons understand as a testimony , that penitent 〈◊〉 have accidental eminences and priviledges sometimes 〈◊〉 to them beyond the temporal graces of the just and innocent , as being such who not only 〈◊〉 〈◊〉 against the remanent and inherent evils even of repented sins , and their aptnesses to relapse ; but also because those who are true Penitents , who understand the infiniteness of the Divine mercy , and that for a sinner to pass from death to 〈◊〉 , from the state of sin into pardon and the state of Grace , is a greater gift , and a more excellent and improbable mutation , than for a just man to be taken into glory , out of gratitude to God , and indearment 〈◊〉 so great a change , added to a fear of returning to such danger and misery , will re-enforce all their industry , and double their study , and 〈◊〉 more diligently , and watch more carefully , and redeem the 〈◊〉 , and make amends for their omissions , and oppose a good to the former evils , beside the duties of the 〈◊〉 imployment ; and then , commonly , the life of a holy Penitent is more holy , active , zealous , and impatient of Vice , and more rapacious of Vertue and holy actions , and arises to greater 〈◊〉 of Sanctity , than the even and moderate affections of just persons , who ( as our Blessed Saviour's expression is ) 〈◊〉 no Repentance , that is , no change of state , nothing but a perseverance , and an improvement of degrees . There is more joy in heaven before the Angels of God over 〈◊〉 〈◊〉 that 〈◊〉 , than 〈◊〉 ninety nine just persons that need it not : for , where sin hath abounded , there doth grace super abound ; and that makes joy in Heaven . 13. The Holy Jesus having received the affections of his most passionate Disciples , the women and S. 〈◊〉 , puts himself upon the way into the company of two good men going to Emmaus with troubled spirits and a reeling faith , shaking all its upper building , but leaving some of its foundation firm . To them the Lord discourses of the necessity of the Death and Resurrection of the 〈◊〉 , and taught them not to take estimate of the counsels of God by the designs and proportions of man : for God by ways contrary to humane judgment brings to pass the purposes of his eternal Providence . The glories of Christ were not made pompous by humane circumstances ; his Kingdom was spiritual : he was to enter into Felicities through the gates of Death ; he refused to do Miracles before 〈◊〉 , and yet did them before the people ; he confuted his accusers by silence , and did not descend from the Cross , when they offered to believe in him , if he would , but 〈◊〉 them to be perswaded by greater arguments of his power , the miraculous circumstances of his Death , and the glories of his Resurrection ; and by walking in the secret paths of Divine election hath commanded us to adore his footsteps , to admire and revere his Wisdom , to be satisfied with all the events of Providence , and to rejoyce in him , if by Afflictions he makes us holy , if by Persecutions he supports and enlarges his Church , if by Death he brings us to life ; so we arrive at the communion of his Felicities , we must let him chuse the way ; it being sufficient that he is our guide , and our support , and our exceeding great reward . For therefore Christ preached to the two Disciples going to 〈◊〉 the way of the Cross , and the necessity of that passage , that the wisdom of God might be glorified , and the conjectures of man ashamed . But whilest his discourse lasted , they knew him not ; but in the breaking of bread he discovered himself . For he turned their meal into a Sacrament , and their darkness to light ; and having to his Sermon added the Sacrament , opened all their discerning faculties , the eyes of their body , and their understanding too ; to represent to us , that when we are blessed with the opportunities of both those instruments , we want no exteriour assistence to guide us in the way to the knowing and enjoying of our Lord. 14. But the Apparitions which Jesus made were all upon the design of laying the foundation of all Christian Graces ; for the begetting and establishing Faith , and an active Confidence in their persons , and building them up on the great fundamentals of the Religion . And therefore he appointed a general meeting upon a mountain in Galilee , that the number of witnesses might not only disseminate the same , but establish the Article of the Resurrection ; for upon that are built all the hopes of a Christian ; and if the dead rise not , then are we of all men most miserable , in quitting the present possessions , and entertaining injuries and affronts without hopes of reparation . But we lay two gages in several repositories ; the Body in the bosome of the earth , the Soul in the 〈◊〉 of God : and as we here live by Faith , and lay them down with hope ; so the 〈◊〉 is a restitution of them both , and a state of re-union . And therefore although the glory of our spirits without the body were joy great enough to make compensation for mere than the troubles of all the world ; yet because one shall not be glorified without the other , they being of themselves incomplete substances , and God having revealed nothing clearly concerning actual and complete felicities till the day of Judgment , when it is promised our bodies shall rise ; therefore it is that the Resurrection is the great Article upon which we rely , and which Christ took so much care to prove and ascertain to so many persons , because if that should be disbelieved with which all our felicities are to be received , we have nothing to establish our Faith , or entertain our Hope , or satisfie our desires , or make retribution for that state of secular inconveniences in which , by the necessities of our nature and the humility and patience of our Religion , we are engaged . 15. But I consider that holy Scripture onely instructs us concerning the life of this world and the life of the Resurrection , the life of Grace and the life of Glory , both in the body , that is , a life of the whole man ; and whatsoever is spoken of the Soul , considers it as an essential part of man , relating to his whole constitution , not as it is of it self an intellectual and separate substance ; for all its actions which are separate and removed from the body are relative and incomplete . Now because the Soul is an incomplete substance , and created in relation to the Body , and is but a part of the whole man , if the Body were as eternal and incorruptible as the Soul , yet the separation of the one from the other would be as now it is , that which we call natural death ; and supposing that God should preserve the Body for ever , or restore it at the day of Judgment to its full substance and perfect organs , yet the man would be dead for ever , if the Soul for ever should continue separate from the Body . So that the other life , that is , the state of Resurrection , is a re-uniting Soul and Body . And although in a Philosophical sence the Resurrection , is of the Body , that is , a restitution of our flesh and bloud and bones , and is called Resurrection as the entrance into the state of Resurrection may have the denomination of the whole ; yet in the sence of Scripture the Resurrection is the restitution of our life , the renovation of the whole man , the state of Re-union ; and untill that be , the man is not , but he is dead , and onely his essential parts are deposited and laid up in trust : and therefore whatsoever the Soul does or perceives in its incomplete condition , is but to it as embalming and honourable funerals to the Body , and a safe monument to preserve it in order to a living again ; and the felicities of the intervall are wholly in order to the next life . And therefore if there were to be no Resurrection , as these intermedial joys should not be at all ; so , as they are , they are but relative and incomplete : and therefore all our hopes , all our felicities depend upon the Resurrection ; without it we should never be persons , men or women ; and then the state of Separation could be nothing but a phantasm , trees ever in blossome , never bearing fruit , corn for ever in the blade , eggs always in the shell , a hope eternal , never to pass into fruition , that is , for ever to be deluded , for ever to be miserable . And therefore it was an elegant expression of S. Paul , Our life is hid with Christ in God ; that is , our life is passed into custody , the dust of our body is numbred , and the Spirit is refreshed , visited and preserved in celestial mansions : but it is not properly called a Life ; for all this while the man is dead , and shall then live when Christ produces this hidden life at the great day of restitution . But our faith of all this Article is well wrapt up in the words of S. John : Beloved , now we are the Sons of God , and it doth not yet appear what we shall be ; but we know that when he shall appear we shall be like him , for we shall see him as he is . The middle state is not it which Scripture hath propounded to our Faith , or to our Hope ; the reward is then when Christ shall appear : but in the mean time the Soul can converse with God and with Angels , just as the holy Prophets did in their Dreams , in which they received great degrees of favour and revelation . But this is not to be reckoned any more than an entrance or a waiting for the state of our Felicity . And since the glories of Heaven is the great fruit of Election , we may consider that the Body is not predestinate , nor the Soul , alone , but the whole Man ; and until the parts embrace again in an essential complexion , it cannot be expected either of them should receive the portion of the predestinate . But the article and the event of future things is rarely set in order by Saint Paul ; But ye are come into the mount Sion , and to the City of the living God , the heavenly Jerusalem , and to an innumerable company of Angels , To the general assembly and Church of the first born , which are written in heaven , and to God the Judge of all , ( and then follows , after this general assembly , after the Judge of all appears , [ to the spirits of just men made perfect , ] that is , re-united to their bodies , and entring into glory . The beginning of the contrary Opinion brought some new practices and appendent perswasions into the Church , or at least promoted them much . For those Doctors who , receding from the Primitive belief of this Article , taught that the glories of Heaven are fully communicated to the Souls before the day of Judgment , did also upon that stock teach the Invocation of Saints , whom they believed to be received into glory , and insensibly also brought in the opinion of Purgatory , that the less perfect Souls might be glorified in the time that they assigned them . But the safer opinion and more agreeable to Piety is that which I have now described from Scripture and the purest Ages of the Church . 16. When Jesus appeared to the Apostles , he gave them his Peace for a Benediction , and when he departed , he left them Peace for a Legacy , and gave them , according to two former promises , the power of making Peace , and reconciling Souls to God by a ministerial act ; so conveying his Father's mercy , which himself procured by his Passion , and actuates by his Intercession and the giving of his Grace , that he might comply with our infirmities , and minister to our needs by instruments even and proportionate to our selves ; making our brethren the conduits of his Grace , that the excellent effect of the Spirit might not descend upon us , as the Law upon Mount Sinai , in expresses of greatness and terrour , but in earthen vessels , and images of infirmity : so God manifesting his power in the smalness of the instrument , and descending to our needs , not only in giving the grace of Pardon , but also in the manner of its ministration . And I meditate upon the greatness of this Mercy , by comparing this Grace of God , and the blessing of the Judgment and Sentence we receive at the hand of the Church , with the Judgment which God makes at the hour of death upon them who have despised this mercy , and neglected all the other parts of their duty . The one is a Judgment of mercy , the other of vengeance : In the one the Devil is the Accuser , and Heaven and earth bear witness ; in the other the penitent sinner accuses himself : In that the sinner gets a pardon , in the other he finds no remedy : In that all his good deeds are remembred and returned , and his sins are blotted out ; in the other all his evil deeds are represented with horrour and a sting , and remain for ever : In the first the sinner changes his state for a state of Grace , and only smarts in some temporal austerities and acts of exteriour mortification ; in the second his temporal estate is changed to an eternity of pain : In the first the sinner suffers the shame of one man or one society , which is sweetned by consolation , and homilies of mercy and health ; in the latter all his sins are laid open before all the world , and himself confounded in eternal amazement and confusions : In the judgment of the Church the sinner is honoured by all for returning to the bosome of his Mother , and the embraces of his heavenly Father ; in the judgment of vengeance he is laughed at by God , and mocked by accursed spirits , and perishes without pity : In this he is prayed for by none , helped by none , comforted by none , and he makes himself a companion of Devils to everlasting ages ; but in the judgment of Repentance and Tribunal of the Church the penitent sinner is prayed for by a whole army of militant Saints , and causes joy to all the Church triumphant . And to establish this Tribunal in the Church , and to transmit pardon to penitent sinners , and a salutary judgment upon the person and the crime , and to appoint Physicians and Guardians of the Soul , was one of the designs and mercies of the Resurrection of Jesus . And let not any Christian man either by false opinion , or an unbelieving spirit , or an incurious apprehension , undervalue or neglect this ministery , which Christ hath so sacredly and solemnly established . Happy is he that dashes his sins against the rock upon which the Church is built , that the Church gathering up the planks and fragments of the shipwreck , and the shivers of the broken heart , may re-unite them , pouring Oil into the wounds made by the blows of sin , and restoring with meekness , gentleness , care , counsel , and authority , persons overtaken in a fault . For that act of Ministery is not ineffectual which God hath promised shall be ratified in Heaven ; and that Authority is not contemptible which the Holy Jesus conveyed by breathing upon his Church the Holy Ghost . But Christ intended that those whom he had made Guides of our Souls , and Judges of our Consciences in order to counsel and ministerial pardon , should also be used by us in all cases of our Souls , and that we go to Heaven the way he hath appointed , that is , by offices and ministeries Ecclesiastical . 17. When our Blessed Lord had so confirmed the Faith of the Church and appointed an Ecclesiastical Ministery , he had but one work more to do upon earth , and that was the Institution of the holy Sacrament of Baptism , which he ordained as a solemn Initiation and mysterious Profession of the Faith upon which the Church is built ; making it a solemn Publication of our Profession , the rite of Stipulation or entring Covenant with our Lord , the solemnity of the Paction Evangelical , in which we undertake to be Disciples to the Holy Jesus , that is , to believe his Doctrine , to fear his Threatnings , to rely upon his Promises , and to obey his Commandments all the days of our life : and he for his part actually performs much , and promises more ; he takes off all the guilt of our preceding days , purging our Souls , and making them clean as in the day of innocence ; promising withall , that if we perform our undertaking , and remain in the state in which he now puts us , he will continually assist us with his * Spirit , prevent and attend us with his Grace , he will deliver us from the power of the Devil , he will keep our Souls in merciful , joyful and safe custody till the great Day of the Lord , he will then raise our Bodies from the Grave , he will make them to be spiritual and immortal , he will re-unite them to our Souls , and beatifie both Bodies and Souls in his own Kingdom , admitting them into eternal and unspeakable glories . All which that he might verifie and prepare respectively , in the presence of his Disciples he ascended into the bosome of God , and the eternal comprehensions of celestial Glory . The PRAYER . O Holy and Eternal Jesus , who hast overcome Death , and triumphed over all the powers of Hell , Darkness , Sin , and the Grave , manifesting the truth of thy Promises , the power of thy Divinity , the majesty of thy Person , the rewards of thy Glory , and the mercies and excellent designs of thy Evangelical Kingdom , by thy glorious and powerful Resurrection ; preserve my Soul from eternal death , and make me to rise from the death of Sin , and to live the life of Grace , loving thy Perfections , adoring thy Mercy , pursuing the interest of thy Kingdom , being united to the Church under thee our Head , conforming to thy holy Laws , established in Faith , entertained and confirmed with a modest , humble , and certain Hope , and sanctified by Charity ; that I engraving thee in my heart , and submitting to thee in my spirit , and imitating thee in thy glorious example , may be partaker of thy Resurrection , which is my hope and my desire , the support of my Faith , the object of my Joy , and the strength of my Confidence . In thee , Holy Jesus , do I trust : I confess thy Faith , I believe all that thou hast taught ; I desire to perform all thy injunctions and my own undertaking : my Soul is in thy hand , do thou support and guide it , and pity my infirmities ; and when thou shalt reveal thy great Day , shew to me the mercies and effects of thy Advocation and Intercession and Redemption . Thou shalt answer for me , O Lord my God ; for in thee have I trusted , let me never be confounded . Thou art just , thou 〈◊〉 merciful , thou art gracious and compassionate , thou hast done miracles and prodigies of favour to me and all the world . Let not those great actions and sufferings be ineffective , but make me capable and receptive of thy Mercies , and then I am certain to receive them . I am thine , O save me ; thou art mine , O Holy Jesus , O dwell with me for ever , and let me dwell with thee , adoring and praising the eternal glories of God the Father , Son , and Holy Ghost . Amen . THE END . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE TABLE OF The Life of CHRIST . Where are more Numbers than one , the first Number denotes the Page , the latter , the Number of the Section . A. ABsolution of dying Persons of what benefit 407. 23. Whether to be given to all that desire it 408. 24. Acceptable Year of the Lord , what it means 186. 22. Actions of Jesus confuted his Accusers 390. 2. Acts of Vertue to be done by sick and dying Persons 405 , 406. 19 , 20. Accusation of Criminals not to be aggravated odiously 393. 8. It ought to be onely for purposes of Charity ibid. Accusation of innocent persons ought to be born patiently by the innocent 393. 9. Accusation of Jesus 352. 24. Adam buried in Golgotha 354. 31. Adoption of Sons 316. 7. Advent of our Lord must be entertained with joy 156. 3. Adultery made more criminal under the Gospel than under the Law 249. 37 , &c. Adultery of the eyes 250. 36. Adrian the Emperour built a Temple to Venus and Adonis in the place of Christ's Birth 14. 6. Agony of Jesus in the Garden 350. 20. Agesilaus was more commended for his modesty and obedience than for his prosperous good Conduct 50. 25. Albes or white garments wore by the Church , and why 393. 9 , 10. Alms intended for a defensative against Covetousness 258. 1. Ordinarily to be according to our ability ibid. Sometimes beyond , in what cases ibid. Necessities of all indigent people are the object of our Alms 259. 3. Manner of Alms an office of Christian prudence ibid. The two Altars in Solomon's Temple , what they did represent 83. 4. Ambitious seeking Ecclesiastical Dignities very criminal 96. 2. Ambition is an affliction to him that hath it 69 , 70. 6. Amorous young man cured of his Vanity by a Stratagem 273. 2. Angels ministred at the Birth of Jesus 14. 4. Angels invited Shepherds to see the new-born Prince 26. 4. Angels multiplied into a Quire to sing Gloria Patri at the Birth of Christ 26. 5. Angels taught the Church the Christian Hymn ibid. That the Star appearing to the Wise men was an Angel , the Opinion of the Greeks 27. 8. They rejoyced greatly when Mankind was redeemed 29. 1. They that fell not admitted to Repentance , and why 198. 2. Are appointed to observe them that fast piously 274. 3. One of them comforted Jesus 385. 5. In what manner ibid. One of them rolled the Stone from the Grave of Jesus 419. 1. They were Guardians of the Sepulchre 427. 10. Anger forbidden in the 6. Commandment 245. 28. In what cases allowable ibid. Rules and measures of a lawful anger 246. 31. How long to abide 245. 30. That of the Heart forbidden ib. 27. Remedies against it 248. 35. Annas chief of the Sanhedrim 351. 23. He sent Jesus to Caiaphas ibid. Anniversaries of Christ's Nativity , Resurrection and Ascension to be religiously observed 243. 24 , 26. Of Saints ibid. Anna the Prophetess received Christ as a reward to her long Fasting and Prayer 36. 5. & 53. 6. Mark Antony , to stir the Peoples affections , presented the Body of Caesar 56. 9. Antichrist's pretence not furthered but hindred by his Miracles 280. 11. Apostasy from Christianity unpardonable ; in what sence true 201. 10 , 11. Apostles chosen by Christ 290. 5. Sent to preach by two and two ibid. Rejoyce at their power over Devils 203. 17. Who saw the Transfiguration , saw also the Agony 383. 2. Apocryphal Miracles feigned of Christ's younger years 153. 8. Arsenius sad and troubled upon his Death-bed 402. 11. Arms not to be taken up against our Prince for Religion 492. 11. Ascension of Jesus into Heaven 421. 5. Attention to our Prayers . Vid. Prayers . S. Augustine entred into the Tomb of Caesar 114. 36. Authority of Ecclesiastical Censures 430. 16. Of the Contempt of Authority in smaller Impositions 46. 20 , 21. Augustus Caesar refused to be called Lord about the time of Christ's Nativity 25. 2. B. BAlaam's Prophecy of Christ's Star 27. 8. His Prayer explicated 303. 14. Babes of Bethlehem had the Reward of Martyrs 72. 11. Baptism sanctifies the worthy Suscipient 97. 4. Baptism is the only state , wherein our sins in this life are declared to be fully and absolutely pardoned 314. 3. In it all our sins are forgiven 199. 7. To it Faith and Repentance are necessary Preparatories ibid. It is necessary before the Reception of the Eucharist 349. 16. & 374. 12. Ordained by Christ 431. 17. what it operates and signifies ibid. Vide Disc. of Baptism 106. Baptism not onely pardons for the present , but puts into a lasting state of easier pardon for the future 203. 17. S. Barbara to Execution miraculously veil'd 394. 10. Basil recalled from Exile for his reverent and grave saying his Offices 178. 13. Prayed for Head-ach 85. 9. The Baptist's Character of himself 151. 1. His Death , and the occasion 169. 5. His Death revenged 169. 6. Beginners in Religion to be ruled by an experienced Guide 109 , 110. 22. They have a conditional certainty of Salvation 316. 7. Beginnings of Evil to be resisted 111. 26. Birth of Christ illustrated with Miracles 25. 1. It s place turned to a Church 14. 6. Peace universal at his Birth 25. 3. It was signified to Jews and Gentiles in the persons of Shepherds and Wise-men 31. 1. & 34. 12. Whether Saints enjoy the Beatifick Vision before the day of Judgment 423. 1. & 429. 15. Binding Jesus with Cords with circumstances of cruelty 387. 10. Blasphemy falsly charged upon Jesus 325. 23. Bloudy sweat of Christ what it did then effect , and what it did then prefigure 385. 6. Blessings of the Gospel 429. 16. Assurance of Blessing made to them who are or do , where or what God commands 68. 3. Breasts that are drie , a curse 22. Bramble of Judaea an emblem of Anger 245. 30. Buffeting of Jesus foretold by a Sibyl . 389 , 390. 1. C. CAmbyses sent the AEthiopian King a box of Nard 291. 9. Care for our Families how far to regard the future 258. 2. Ceadwalla's Vow 270. 20. Gentarion of the Iron Legion comes to Christ 291. 7. Charity makes us partake of the Joys and Sufferings of all Christians 29. 2. It is the measure of our own Peace 29 , 30. 5. Charity of Christians converted Pachomius 79. 2. It is consistent with repeating our own right 256. 9. It is part of the definition of Christian Faith 161. 5 , 6. Charity of Christians greater than civil Relations 158. 8. Is the last of graces 171. 5. Being exercised toward Christ's Servants is accepted as done to Christ 189. 4. It must increase with our Wealth 258. 2. S. Chad pray'd for others in stormy times 340. 7. Chastity wittily represented by Libanius 111. 27. Easier to die for it than to live with it 230. 15. Chastity of the Mind , of the Eyes , of all the Members , enjoyned 249. 38. It abstains from all undecencies ibid. Caiaphas prophesied and determined the Death of Jesus 345. 2. He rent his Cloaths against the Law 352. 25. Casual and contingent Causes cut off the life of a Sinner 308. 24. Certainty of Salvation 313. per tot . Cheap Offering not accepted , when a better may be given 177. 12. Christ chose to do all the Ministeries of Religion 96. 1. His Passion in every minute was sufficient for Reconcilement of all the World 1. Exh. 3. The surplusage for example ibid. Christ paid mere for our Obedience than our Pardon 1. Exh. 3. He for himself merited the exaltation of his Humanity , his Name , his Kingdom , &c. 413. 5. How and to what purposes he overcame Death 426. 7. He is our Pattern 2. Exh. 7. How far imitable by us 4. Exh. 11. His Sufferings of value infinite 1. Exh. 3. He honoured Virginity and Marriage in the choice of his Mother ibid. He manifested his power in the instances of Mercy 5. Exh. 11. & 278. 2. He is to be followed in the like proportion as he followed his Father V. 11. 5. Exh. 11. His Life easie , compliant and imitable 9. 4. & IV. 8 , 9. It helps us to its own imitation 3 , 4. Exh. 8 , 9. ibid. His Life is imitable by Practice and Religion VI. Exh. 15 , 16. He is God and Man 16. 6. He was first revealed to poor men 30. 6. By his Humility , his Poverty and uneasiness fought against the Lust of the Flesh , of the Eyes , and the pride of Life 30. 8. He put himself to pain to be reckoned among Sinners 37. 3. He was redeemed at first , and sold at last , for an ignoble price 52. 3. He is best relished by them who least relish worldly things 53. 5. He is a Physician and a Law-giver 249. 36. His servants are most honourable 253. 5. He did no Miracles before 30 years of age 154. 6 , 8. He entertains five Disciples ibid. He is to be sought for in his Ordinances 156. 4. He ejected the Merchants out of the Temple 169. 2. He mingled no Injury with his Zeal 170. 4. He Baptized Peter onely 181. 1. He ends the Samaritan's Qu. about the place of Worship 182. 4. He made a Covenant of Faith and Repentance 200. 9. This Covenant is consigned in Baptism ibid. His Miracles were greater than any man did before him 277. 2. His Passion cured our Miseries 411. 2. He was viator , not comprehensor , in his Passion 413. 5. His Prayer for his Enemies was effectual 416. 10. He first ascended into Heaven 419. 1. His side streamed forth two Sacraments 426. 4. He raised the Widow's son to life 291. 7. He shewed the power of a God with the infirmities of a Man 387. 9. Crowned with thorns 395. 11. His Commission to Peter 419. 4. & 420. 4. He is our Advocate for actions relative to him 360. 8 , 9. A King 28. 13. A Star was his evidence ibid. Christians ought to be exemplary in their Lives 231. 1. Their Righteousness to exceed the Pharisaical 232 , 233. Christian prudence 157. 6. Christian simplicity 157. 6. They for the most part chuse not their Religion 160. 1. They are to be like Children 325. 15. Christian Liberty not to be betrayed 331. 8. Christianity an easie Yoak 295. 1. More pleasant than Sin ibid. More natural ibid. & vide Praes . Not so troublesome as sin 297. It is the way of peace 299. 7. Of Content ibid. & 300. Of Riches and of long life 302. 13 , 14. & seq . Of Health ibid. Of Wisdom 308. 27. Children of God exposed to Temptations 98. 7 , 8. Church deserves great Revenues , but needs them not 70. 8 , 9. Her endowments are of advantage to the People ibid. Dangerous for the Church to be Rich in Temporal possessions ibid. Church ought to be more apt to remit of Temporal rights than others ibid. Church-Tribunal to be of great mercy 430. 16. Compared with God's Tribunal ibid. It is impregnable against Hell-gates 321. 9. Built upon the Confession of Peter ibid. Churches built upon Mount Tabor 322. 11. They are Holy Places , to what sence , and to what purposes 172. How to be used 176. 11. Church in Paradise called the presence of God 175. 7. The residence of Angels ibid. 8. Their best ornament is the holiness of worshippers 178. 14. They are desecrated by Vice ibid. Circumcision an earnest of the Passion 36. 1. Not declared to be remissive of original sin ibid. Circumcision of Christ served many purposes 37. 2. It was an act of Obedience ibid. Complying with customes of civility sometimes a Temptation 108. 16. Company-keeping to be avoided as it can ibid. Communion of Saints profitable and pleasant 75. Comforts more necessary to 〈◊〉 Converts 33. 9. Clergie's duty under the Parable of a Steward 326. 26. Covetousness its fruits 361. 10. 390. Confession to a Minister of Religion 218. 51. Contrition alone not sufficient for Pardon ibid. Consecration of the Eucharist mysterious 369. 2. Cure of Souls a dangerous and grave Imployment 96. 2. D. DEscription of Jesus by way of Meditation and Mystery 16. 5 , 6. Decalogue expounded 231. Death happening untimely doth not always consign to Damnation 336. Preparation to Death 397. & seq . It comes by all accidents ibid. Deaths sudden and rare ibid. Death-bed Repentance too late 339. 5. ( Vide Repentance ) It is desirable 405. 19. How far it may be prayed against ibid. To be submitted to in all cases ibid. Death of Man sanctified and conquered by Christ's Death 426. 7. & 405. 19. Dying persons how to be treated and assisted 400. 6. Devils confessed Christ 290. 4. That the Devil had the managing of the Roman Empire , was the Opinion of some Wise-men 100. 14. One deaf and dumb ejected 321. 7. He furnishes evil persons with apt instruments 361. 10. How they did appear to Jesus in the Desart 95. 7. They are impotent in their malice 100. Can hurt no Soul without its consent ibid. 13. The Tribute of the Didrachm . 322. 13. Diligence in our Calling accepted , though our Calling be mean 32. Dispensations not to be accepted too freely 37. Disobedience to God in great and small instances compared 44. 12 , 13. Disobedience to GOD and Man compared 46. A deliberate choice of the smallest disobedience in its formality is destructive , though in the matter it be otherwise pardonable . 44. 12. Defence of our selves permitted 252. 2. Not against our Prince ibid. Defence of our innocence in Judgment permitted 252. Dove descending on Christ was mysterious 97. 5. Doubting the issue of our Prayers , in what sense lawful 267. 15. Duels unlawful 253. 5. & seq . Doubting in an Article , how to be cured 400. 8. Despair , how to be cured . 401. 10. E. EGyptian Idols fell to the Ground at Christ's coming thither 67. 9. In AEgypt Christ dwelt in a Garden of Balsam ibid. Egyptians worshipped an Infant in a Cradle , and a Virgin in a Bed ibid. Envy reproved by the example of Angels 29. 2. Envy spiritual 360. 9. Eat for necessity , not delight 87. 15. Eli's Family short-lived 308. 24. Cured by Repentance ibid. Election what it signifies in Scripture 313. 2. It depends upon Duty 314. uncertain to us ibid. Ecclesiastical Regiment how differing from Secular 323. 14. Ecclesiastical power verified in Heaven 323. 16. Ecclesiastical persons bound to communicate often 379. 18. Ecclesiastical Persons are to imitate Christ in Meekness , Innocence , Suffering 393. 8 , 9. Ecclesiastical Judicatories compared with the Divine 430. Earnest of the Spirit what it signifies 316. 7. Eclipse of the Sun at the Passion was miraculous 355. 34. Enemies occasion to us of much good 386. 8. Erring persons how to be treated 188. 2. & 10. 7. Evil counsels come to nought 85. 2. Though they succeed , it is not Prosperity ibid. Elizabeth carried her Son the Baptist into the Wilderness 77. 1. She died after 40 days ibid. Example of Preachers is the best Sermon 78. 5. & 364. 4. Examples of Divine Judgments 338. 5. Esau's Repentance 391. 7. Excuses from frequent communion not valid 379. 20. Evenness and moderation of a religious state most necessary for young beginners , and safest for all men 407 , 408. Expences unnecessary to be cut off and spent in Alms. 252. 2. F. FAlse witness highly criminal 250. 40. Familiarity with God , what it should signifie 33. 26. Faith described 160. 2. Charity is part of its constitution ibid. However it be produced , whether it be proved or not , it is sufficient 157. 7. & 162. 1. Pref. 28. Faith of ignorant and knowing men compared 160. 1 , 2. Faith of Christians how it differs from that of Devils 163. 7. Excellencies and effects of Faith 163. 9. & seq . The marks of a truly Christian Faith ibid. Vide Disc. of Faith per tot . Fasting before the Sacrament 272. 1. Degrees , Manner , and Rules of Fasting 274. & 275. It is no duty of it self , but in order to certain ends 272. 1. Why Jesus fasted Forty Dayes 128. 9. Vide Disc. of Fasting per tot . Fear hallowed by Christ's fear 384. 3. It is the first of Graces 171. 5. Farewell-Sermon made by Jesus 350. 19. Flaminius condemned to Death for wanton Cruelty 168. 5. Fornication against the Law of God in all Ages 249. 37. Permitted to Strangers among the Jews ibid. Forgiving Injuries a Christian duty . 252. G. GAdara built by Pompey 184. 15. Full of Sepulchres and Witches ibid. Gabriel ministers to the exaltation of his inferiours 3. 4. Galilaeans , why slain by Pilate , and what they were 326. 27. Garden , why chosen for the place of the Agony 364. & 383. 2. Gentleness a duty of Christians 323. 16. Giacchetus of Geneva his Death in the midst of his Lust 338. 5. God , his Gifts effects of Predestination 156. 5. Those Gifts how to be prayed for 261 , 264. Consideration of his Presence a good remedy against Temptations 112. 29. The Vision of God preserveth the Blessed Souls from Sin ibid. 30. GOD's method in bringing us to him , and treating us after 32. 4. He gives his Servants more than they look for 155. He gives more Grace to them that use the first well ibid. & 32. 6. He rejoyces in his own works of mercy 187. 1. And in ours 227. 13. He requires not always the greatest degree of Vertue 234. 11. He is never wanting in necessaries to us 32. He changeth his purpose of the death of a Man for several reasons 308. 24. He works his ends by unlikely means 427. GOD certainly supports those in their necessities , who are doing his work 68. 3. Gold , and Frankincense , and Myrrhe , what signification they had in the gift of the Magi 34. 11. & 28. 12. Grace , it helps our Faculties , but creates no new ones 31. 2. It works severally at several times 32. Being refused it hardens our Hearts 387. 369. Government supported by Christianity 68. 7. Gospel and the Law , how they differ 193. 3. & 296. & 232. 3. H. HAsty persons and actions always unreasonable , sometimes criminal 15. 1. Herod mock'd by the Magi 65. 1. & 84. 1. His stratagem to surprize all the male children 66. The cause why he slew Zecharias 66. 5. Caesar's saying concerning him 66. 3. He felt the Divine vengeance 67. 6. His Malice near his Death defeated 67. 7. He pretended Religion to his secret design 68. 1. He slew 14000 Infants 66. 4. Fear of the Child Jesus proceeded from his mistake 70. 7. The Tetrarch overthrown by the King of Arabia 169. 6. His reception of Christ 352. 26. Is careless of inquiring after Christ 393. 9. Herodians , what they were 290. 3. Herodias Daughter beheaded with Ice 169. 6. She and Herod banished ibid. Heron the Monk abused with an illusion 61. 23. Herminigilda refused to communicate with an Arian Bishop 188. 2. Hereticks served their ends of Heresie upon Women , upon whom also they served their Lust 189. 5. Heroical actions of Repentance at our Death-bed more prevalent than any other hope then left 217. 49. Health promised and consigned in the Gospel by Miracles and by an ordinary Ministery 304. 15 , 16. There were two High-Priests , the one President of the Rites of the Temple , the other of the great Council 351. 23. Honour done to us to be returned to God 9. 6. It is due to what the Supreme power separates from common usages 172. 3. How it is to be estimated 253. 5. Honourable and Sacred all one 173. S. Hilarion a great Faster 273. 2. S. Hierom's advice concerning Fasting ibid. Holy Ghost descending upon Jesus at his Baptism 94. 3. Holiness of Religious places 172. It is a great preservative of Life 302. 13. Hope , of Salvation encreases according to degrees of holy walking 315. Necessary in our Prayers 267. House of John Mark consecrated into a Church 174. 5. Hosanna , what it signifies 347. 6. Onely sung to God ibid. Humane Nature by the Incarnation exalted above the Angels 3. Humane infirmity to be pitied , not to be upbraided 384. Humility , of Jesus 14. The surest way to Heaven 37. Of the Baptist 68. It makes good men more honourable 186. Its excellencies 302. 11 , 12. & 367. Its Properties and Acts 364. & seq . Humility of the young Mar. of Castilion 367. 9. Hunger after Righteousness 373. 11. Hunger and Thirst spiritual , how they differ ibid. Its Acts and Reward ibid. Husbands converted by their Wives 189. 3. J. JAirus begs help of Jesus for his Daughter 185. 20. His Daughter restored to Life 186. 21. Jesus , discoursing wonderfully with the Doctors 75. 1. He wrought in the Carpenter's Trade before and after Joseph's death 76. 6. Baptized by John 93. 1. Attended by good Angels in the Wilderness 95. Was angry when the Devil tempted him to dishonour God 95. 8. & 101. 15. He slept in a Storm 184. 14. Preached the first Year in peace 186. 22. Appeared several times after his Resurrection 419. He was known in the breaking of Bread ibid. He had but two days of Triumph all his Life 359. 5. And they both allayed with Sorrow ibid. & 360. He was used inhospitably at Jerusalem ibid. Infinitely loving 360. He received all his Disciples with a Kiss 386. 8. Civil to his Enemies , and beneficial to his Friends ibid. He was stripp'd naked , and why 394. 10. He came eating and drinking , and why 291. He invites all to him ibid. The Pharisees report him mad 291. He refused to be made a King 319. 1. Transfigured 322. 13. He shamed the Accusers of the Adulteress 324. 20. He teaches his Disciples to pray the second time 326. 26. Refuses to judge a Title of Land ibid. Blesseth 〈◊〉 327. 30. The Price of him 349. 14. All his great Actions in his Life had a mixture of Divinity and Humanity 387. 9. He was not compelled to bear the transverse Beam of the Cross 354. 30. He wept for Lazarus 345. And over Jerusalem 347. 7. Answered the Pharisees concerning Tribute to Caesar 347. 10. Prayed against the bitter Cup 450. 20. Smitten upon the Face 351. Accused of Blasphemy before the High-Priest ibid. Of Treason bëfore Pilate 352. 26. Nailed with Four Nails 354. 31. Provided for his Mother after his Death 355. 33. Recited the two and twentieth Psalm , or part of it , upon the Cross ibid. He felt the first Recompence of his Sorrows in the state of Separation 426. At the Resurrection he did redintegrate all his Body but the five Wounds ibid. He arose with a glorified Body 427. But veil'd with a Cloud of common Appearance ibid. Jewish Women hoped to be the Mother of the Messias 2. 5. Jews looked to be justified by external Innocence 243. 26. They were scrupulous in Rites , careless of Moral Duties 392. 7. Could not put any Man to Death at Easter 352. 26. They eat not till the Solemnities of their Festival is over 272. 1. Jezabel pretended Religion to her design of Murther and Theft 68. 1. Illusions come often in likeness of Visions 61. 23. Sins of Infirmity explicated 105. 10. & seq . Intentions , though good , excuse not evil Actions 107. 13. Incontinence destroys the Spirit of Government 189. 5. Instruments weak and unlikely used by GOD to great purposes 197. Incarnation of Jesus instrumental to God's Glory and our Peace 31. Inevitable Infirmities consistent with a state of Grace 207. Injuries great and little to be forgiven 252. Intention of Spirit , how necessary in our Prayers 267. 17. Images , their Lawfulness or unlawfulness considered 237. 16. Admitted into the Church with difficulty and by degrees 237. 16. Images of Jupiter and Diana Cyndias did ridiculous and weak Miracles 279. 7. Imprisonment sanctified by the binding of Jesus 387. Ingratitude of Judas 360. 9. John the Baptist , his Life and Death 66. 5. & 77. & 78. and 79. & 93. & 292. 18. His Baptism 93. Whether the form of it were in the Name of Christ to come ibid. Joyes spiritual increase by communication 156. 3. Joyes of Eternity recompense all our Sorrowes in every instant of their fruition 426. Joyes sudden and violent are to be allayed by reflexion on the vilest of our Sins 196. 7. John Patriarch of Alexandria appeased the anger of Patricius 245. 30. Innocence is security against evil Actions 10. Justice of GOD in punishing Jesus cleared 415. 7 , 8. Several degrees of Justification answerable to several degrees of Faith 162. 7. Judgment of Life and Death is to be only by the supreme Power , or his Deputy 253. A Jew condemned of Idolatry for throwing stones ( though in detestation ) at the Idol of Mercury 354. 32. Judging our Brother , how far prohibited 260. 5. Judas's name written in Heaven , and blotted 〈◊〉 again 313. 1. His manner of death 352. 25. Ingrateful 360. 8. He valued the Ointment at the same rate he sold his Lord 361. 11. He enjoyed his Money not Ten Hours 386. 7. Julian desired , but could not be a Magician 361. 10. Judgment of GOD upon Sinners , their causes and manner 336. 1. & seq . Judgments National 340. 8. Not easily understood by Men 339. 5. Joseph of Arimath . embalmed the Body of Jesus 356. 38. Whether Judas received the Holy Sacrament . 375. 13. K. KIng and Church have the same Friends and Enemies 336. Kingdom of Christ not of this World 352. What it is 392. 8. Kingdom of God what 263. 5. Kingdom of Grace and Glory ibid. A King came to Jesus in behalf of his Son 182. 6. Kings specially to be prayed for 365. 13. King's Enemies how to be prayed against ibid. To Kill the assaulting Person in what cases lawful . 253. 3. L. LAws evil make a National Sin 341. 10. Law of Nature , Vide Pref. per tot . & 20. 7. Laws of Man to be obeyed , but not always to be thought most reasonable 42. 7. & 48. 21. Laws of God and Man in respect of the greatness of the subject matter compared 46. & 49. Laws of Men bind not to Death or an insufferable Calamity , rather than not to break them 48. 21. Laws of Superiours not to be too freely disputed by Subjects 49. 23. Laws of order to be observed even when the first reason ceases 52. 1. It is not safe to do all that is lawful 45. 15 , 16. Law and Gospel , how differ 194. 3. & 232. 3. & 295. S. Paul often by a Fiction of Person speaks of himself not as in the state of Regeneration under the Gospel , but as under the imperfections of the Law 104. 8. Law of Nature perfected by Christianity Pref. Law of Moses a Law of Works , how 232. Law of Jesus a Law of the Spirit , and not of Works , in what sence ibid. Law-Suits to be managed charitably 256. When lawful to be undertaken ibid. Lazarus restored to Life 345. 2. Leonigildus kill'd his Daughter for not communicating with the Arians 188. 2. Leven of Herod , what 321. 8. Lepers cured 324. 18. Sent to the Priest ibid. Unthankful ibid. The Levantine Churches afflicted , the cause uncertain 338. 4. S. Laurence his Gridiron less hot than his Love 358. 2. 7. 〈◊〉 . 17. Life of Man cut off for Sin 303. & 305. It hath several periods ibid. & 274. Good life necessary to make our Prayers acceptable 266. 13. A comparison between a Life in Solitude , and in Society 80. 5. Lord's Supper the greatest of Christian Rites 369. It manifests God's Power 371. 4. His Wisdome and his Charity 371. 5 , 6. It is a Sacrament of Union 371. 5 , 6. A Sacrament and a Sacrifice , in what sence 372. 7. As it is an act of the Ecclesiastical Officer , of what efficacy 373. 8. It is expressed in mysterious words , when the value is recited 373. Not to be administred to vicious persons 374. 12. Whether persons vicious under suspicion only are to be deprived of it 376. 13. How to be received 377. 15. What deportment to be used after it 378. 17. To be received by dying Persons 407. 23. Of what benefit it is to them ibid. Love and Obedience Duties of the first Commandment 234. 8. Love and Obedience reconciled 427. 9. Love of God , its extension 234. 9. It s intension ibid. n. 11. Love the fulfilling of the Law , explicated 233. 5. It consists in latitude 236. 13. It must exclude all affection to sin ibid. 14. Signs of true love to God 236. 14. Love to God with all our hearts possible , and in what sence ibid. Love of God and love of money compared 361. 11. Lord's Day by what authority to be observed 244. 24. And how ibid. Lucian's Cynick an Hypocrite 366. 7. Likeness to God being desired at first ruined us , now restores us 364. 3. Lying in that degree is criminal as it is injurious . 250. 40. M. MArriage , honoured by Christ's presence and the first Miracle 154. Hallowed to a Mystery 158. 8. Marriage-breakers are more criminal now than under Moses's Law 158. The smaller undecencies must be prevented or deprecated Of Martyrdom 229. 18. Magi at the sight of Christ's Poverty renounce the World , and retire into Philosophy 28. 13. Mary , a Virgin alwayes 14. & 2. An excellent Personage 2 , 3. & 8. She conceived Jesus without Sin , and brought him forth without Pain 13. Her joy at the Prophecies concerning her Son attempered with Predictions of his Passion 30. 4. Full of Fears , when she lost Jesus 73. 1. She went to the Temple to pray , and there found him ibid. Full of Piety in Her countenance and deportment 113. 32. She converted many to thoughts of Chastity by her countenance and aspect ibid. Mary Magdalen's Story 377. 9. & 360. 5. & 391. 9. & 346. 5. & 349. 13. Mary's Choice preferred 326. 26. Mark for sook Jesus upon a Scandal taken , but was reduced by S. Peter 320. 3. Malchus an Idumaean Slave smote Jesus on the Face 389. 1. Meditation described 54. It turns the understanding into spirit 55. Its Parts , Actions , manner of Exercise , Fruits and Effects Disc. 3. per tot . 54. Men ought not to run into the Ministery , till they are called 99. 3. Ordinary Means and Ministeries are to be used when they are to be had , whereof the Star appearing to the Wise men was an emblem 33. 6. VVhat is signified by the Inheritance of the Earth in the reward of Meekness 224. 9. The Parts , Actions and Reward of Meekness ibid. Mortification described , its Parts , Actions , Rules , Designs and Benefits 82. Master of the Feast , his Office among the Jews 152. 5. Mercy , a mark of Predestination 227. To be expressed in Affections and Actions ibid. Its Object , Acts , Reward ibid. Merope's answer to Polyphontes 254. 6. A Mason's withered hand cured by Jesus 290. 3. Members of Christ ought not to be soft and nice 393. 9. Miseries of this Life not always tokens of precedent Sin 325. & 326. Miracles of Christ and his Apostles weakly imitated by the Devil 279. 〈◊〉 . Greater than the pretences of their Enemies 280. 10. Which were done by Christ were primarily for conviction of the Jewes , those by the Apostles for the Gentiles 279. 6. Vide 277. Were confirmed by Prophecies of Jesus ibid. Mount Olivet the place of the Romans first Incamping 347. 7. Mourning a duty , its Acts , Duty , Reward 223. Multitudes fed by Christ 319. & 321. 7. N. NAme of God put into H. places , in what sence 172. 1. Name of Jesus , its mysteriousness explicated 39. 8. It s excellency and efficacy ibid. Good Name to be sought after 367. Names of some of the LXXII 325. 24. Names of some that were supposed to rise after the Passion of Jesus 425. 3. Good Nature an Instrument of Vertue 91. 24. Nard pistick poured upon Jesus's Head and Feet 346. 5. & 361. 11. Natural to love God when we understand him 296. 3. Natures of Christ communicated in Effects 387. 9. National Sins and Judgements 340. 8. Their Cure ibid. Necessity to Sin laid upon no Man 105. 9. Necessity to be obeyed before positive Constitutions 289. Necessity of Holy Living 204. 〈◊〉 . Necessities of our selves and other men in several manner to be prayed for 265. 12. Nicodemus his 〈◊〉 with Jesus 167. New Creation at the Passion 431. Nero first among the Romans 〈◊〉 with Nard 291. 9. Nursing Children a duty of Mothers . 19. O. OAths forbidden , and how 240. Oaths 〈◊〉 Judicature , if contradictory , not to be admitted 241. Oaths promissory not to be exacted by Princes but in great necessity 240. Vide Swearing Obedience to God and Man , its Parts , Actions , Necessity , Definition and Constitution 41. & 224. & 205. Obedience in small instances stated 44. 12 , 13. Obedience to GOD our only security for defence and provisions 68. 3. Obedience of Jesus to his Parents 72. Obedience and Love 〈◊〉 in the holy Women , and how reconciled 427. 9. Occasions of Sin to be avoided 110. 24. Offending Hand or Eye to be cut off or pull'd out 323. 17. Ordinary means of Salvation to be pursued 32. 5. Original Sin disputed to evil purposes 37. Considered and stated in order to Practice 38. 4. Opinion of our selves ought to be small and true 365. 5. It was the Duke of Candia's Harbinger 365. 6. In what mean opinion of our selves consists ibid. Oswy's Vow 270. 19. Outward 〈◊〉 addes reverence to Religion 177. 12. P. PAradise distinct from Heaven 424. 1. Place of GOD's special appearance in Paradise 175. 7. Patriarchs why desirous to be 〈◊〉 in the Land of Promise 425. 3. Pardon of Sins by Christ is most properly of Sins committed before Baptism 193. Pardon of Sins after Baptism how consigned 200. & 201. It is more uncertain and difficult ibid. It is less and to fewer purposes 204. Alwayes imperfect after Baptism ibid. It is by Parts ibid. Possibility of Pardon hath a period in this life 210. Patrons to present able persons to their Benefices 194. 2. How far lawful to prefer their Kindred ibid. Parents in order of Nature next to God 244. 25. Duty to Parents the band of Republicks ibid. What it consists of ibid. Passion of Jesus 355. & 412. Passions sanctified by Jesus 384. 3. Paschal Rites representative of moral Duties 364. Patience to be preserved by Innocents accused 393. And in Sickness 404. 17. Paul calling himself the greatest Sinner , in what sence he understood it 264. 8. He hoped for Salvation more confidently towards his end 317. 9. Palms cut down for the Reception of Jesus 347. Persecution an earnest of future Bliss 229. 18. It is lawful to fly it 290. & 69. 4. Not , to fight against it 70. The Duty of Suffering explicated 229. 18. Peacefulness . its Acts and Reward 228. 17. Peace 〈◊〉 from God by Christ 29. 5. Personal Priviledges not to be insisted upon so much as strict Duty 37. Personal Infirmity of Princes excuses not our Disobedience 46. Person of a Man first accepted , and then his Gift , in what sence true 33. Parental Piety of the Virgin Mary 15. Person of Christ of great excellency 15. Presentation of Jesus the only Present that was commensurate to God's excellency 52. Poverty of Christ's Birth in many circumstances 15. Christ chose his Portion among the poor of this World 52. 3. Poverty better than Riches ibid. & 222. 3. No shame to be poor ibid. & 29. & 15. 4. Christ was revealed first to poor Men 29. Poverty of Spirit described 222. Its Parts , Acts and Offices ibid. Peter for want of Faith ready to drown 320. Providence of God provides Bread for us It unites causes disparate in one event 13. Providence of GOD disposes evil Men to evil events 66. And good Men to good , secretly , but certainly ibid. It is wholly to be relied upon for provisions and defence 67. & 71. & 99. It supplies all our needs 358. & 361. & 371. Sometimes it shortens Man's life 264. 307. 22. S. Paphnutius converted a Harlot by the argument of the Divine Presence 113. 32. Plato's reproof of Diogenes 112. 30. Preachers ought to be of good Example 79. 2. Ambitious seeking of Prelacy hath been the Pest of the Church 96. 2. For liberty of Prophesying 187. 2. & 233. 18. Presbyters have no power by Divine right to reject from the Communion those that present themselves , and desire to receive it 376. 13. Passions , if violent , though for God , are irregular 10. & 270. Publick and private Devotions compared 75. 2. Presence of God an Antidote against Temptations 168. 29. Publication to be made of the Divine Excellencies 9. Prosperity dangerous ; how to be managed ibid. Podavivus his imitation of Wenceslaus 4. Exh. 10. Prodigies of Greatness and Goodness in Christ's Person 16. Prayer the easiest and most pleasant Duty , and yet we are averse from it , and why 83. A great Remedy against Temptation 115. 37. It must be joyned with our own endeavour ibid. Its Definition , Conditions , Matter , Manner , Efficacy , Excellency , Rules 267. Lord's Prayer explicated 267. Mental and Vocal Prayer compared 271. 23. Presumption in dying persons carefully to be distinguished from Confidence 403. 15. Means of curing it ibid. Presumption upon false Opinions in Religion how to be cured 402. Physicians to be obeyed in Sickness , or suffered , how far 404. 18. Predestination to be searched for in the Books of Scripture and Conscience 313. It is God's great Secret , not to be inquired into curiously ibid. It was revealed to the Apostles concerning their own particulars , and how ibid. It was conditional ibid. The ground of true Joy 223. 17. To be estimated above Priviledges ibid. Phavorinus his Discourse concerning enquiring into Fortunes 313. 2. Preparation to the Lord's Supper 374. 11. Of two sorts , viz. of Necessity , and of Ornament 365. A Duty of unlimited time ibid. Preparation to Death no other but a holy Life 397. 1. Parables 292. 10. & 326. 25. & 323. & 345. Pilate's usage and deportment towards Jesus 395. & 352. 26. He broke the Jewish and Tiberian Law in the Execution of Jesus 352. 28. Sent to Rome by Vitellius 395. 12. Banished to Vienna ibid. Killed himself ibid. Prayer of Jesus in the Garden made excellent by all the requisites of Prayer 384. 4. Prelates are Shepherds and Fishers 330. Their Duty and Qualifications ibid. & 153. Pride incident to spiritual Persons 100. & 88. Gifts extraordinary ought not to make us proud 156. Promise to God , and Swearing by him in the matter of Vows , is all one 269. 20. Promises made to single Graces not effectual , but in conjunction with all parts of our Duty 218. Promises Temporal do also belong to the Gospel 302. Pierre Calceon condemned the Pucelle of France 337. 4. Peter rebuked for fighting 322. 21. Rebuked the saying of his Lord concerning the Passion 321. 10. He was sharply reproved for it ibid. & 358. 2. He received the power of the Keys for himself and his Successors in the Apostolate 322. & 324. Denied his Master 351. 23. Repented ibid. & 391. Prophets must avoid suspicion of Incontinence 189. 4. Prophecy of Jesus 349. Prudence of a Christian described 156. Piety an excellent disposition to justifying Faith 190. Publican an Office of Honour among the Romans 185. 18. Hated by the Jews and Greeks ibid. Prejudice an enemy to Religion 189. It brings a Curse ibid. Publick fame a Rule of Honour 172. Purity Evangelical described 228. It s Act and Reward ibid. Q. QUarrel between Jews and Samaritans 182. The ground of it ibid. Question of Original Sin stated in order to Practice 38. 4. & 296. 3. Questions . Whether we are bound to suffer Death or Imprisonment , rather than break a Humane Law 47. 21. Whether Christ did truly or in appearance onely increase in Wisdome 74. 5. Whether is more advantage to Piety , a retired and contemplative , or a publick and active Life 80. 5 , 6. Whether way of serving God is better , the way of 〈◊〉 or the way of Affections 42. 8. & 424. 11. Whether Faith of Ignorant persons produced by insufficient Arguments be acceptable 157. 7. & 159. Whether purposes of good Life upon our Death-bed can be 〈◊〉 212. 39. How long time must Repentance of an evil Life begin before our Death 217. 48. Whether we be always bound to do absolutely the best thing 234. 11. Whether it be lawful for Christians to swear 238. 18. Whether it be lawful to swear by a Creature in such cases , wherein it is permitted to swear by God 241. 23. Whether a Virgin may not kill a Ravisher 255. 7. Whether it be lawful to pray for Revenge 257. 10. Whether it be lawful for Christians to go to Law , and in what cases 255. 8. Whether actual Intention in our Prayers be simply necessary 267. 16. Whether is better , Publick or Private Prayer 270. 22. & 75. Whether is better , Vocal or Mental Prayer 270. 23. Whether a Christian ought to be , or can be , in this Life ordinarily certain of Salvation 313. Whether a thing in its own nature indifferent is to be thrown off , if it have been abused to Superstition 330. 6. Whether it be lawful to fight a Dùell 253. 5 , 6 , &c. Whether men be to be kept from receiving the Sacrament for private Sins 376. 13. Whether is better , to communicate often , or seldom 378. 18. Whether a Death-bed Penitent after a wicked Life is to be absolved , if he desires it 403. 13. Whether the same Person is to be communicated 407. 23. Whether Christ was in the state of Comprehension during his Passion 413. & 414. Whether Christ suffered the pains of Hell upon the Cross ibid. How the Divine Justice could consist with Punishing the innocent Jesus 415. 7 , 8. Whether Saints enjoy the 〈◊〉 Vision before the Day of Judgment 423. & 429. 15. R. RAshness an enemy to good Counsels and happy Events 11. Religion as excellent in its silent Affections , as in its exteriour Actions 4. & 30. Religion , its Comforts and Refreshments 58. When necessary ibid. Not greedily to be sought after 100. 11 , 12. Vide Spiritual Sadness . Religion pretended to evil purposes 66. 1. It is a publick Vertue 75. It observes the smallest things 272. It s Pretence does not hallow every Action 170. Religion of Holy Places 171. In differing Religions how the parties are to deme an themselves 187. Ministers of Religion to be content , if their Labours be not successful 195. They are to have a Calling from the Church 196. Ought to live well ibid. Religion of a Christian purifies and reigns in the Soul 232. 3. It best serves our Temporal ends 303. Not to be neglected upon pretence of Charity 346. Affections of Religion are estimated by their own Excellency , not by the Donative , so it be our best 360. 8. Religious Actions to be submitted to the Conduct of spiritual Guides 48. A religious person left a Vision to obey his Orders 49. 25. Religious Actions to be repeated often by Sick and Dying persons 406. Rebellion against Prince and Priest more severely punished than Murmurers against GOD 50. 26. Repentance necessary to humane nature 198. The ends of its Institution 198. Revealed first by Christ as a Law 199. Not allowed in the Law of Moses for greater Crimes ibid. Repentance and Faith the two hands to apprehend Christ ibid. After Baptism not so clearly expressed to be accepted , nor upon the same terms as before 199. & 201. It is a collection of holy Duties 210. The extirpation of all vicious Habits 210. Described ibid. It is not meerly a Sorrow 211. 36. Nor meerly a Purpose 212. Too late upon our Death-bed 214. Publick Repentance must use the instruments of the Church 218. Must begin immediately after Sin 391. & 398. Promoted by the Devil , when it is too late 392. 7. Repentance of Esau ibid. Repentance accidentally may have advantages beyond Innocence 391. Repenting often , and sinning often , and 〈◊〉 changing , is a sign of an ill condition 106. Revenues not to be greedily sought for by Ecclesiasticks 71. 9. They are dangerous to all men ib. That the Roman Empire was permitted to the power and management of the Devil , the opinion of some 100. 14. How the Righteousness of Christians must exceed the Righteousness of Pharisees 233. Revenge forbidden 245. & 253. Praef. n. 40. Recidivation or Relapse into a state of sin unpardonable , and how 156. Reproachful Language prohibited 247. Reprehension of evil Persons may be in Language properly expressive of the Crime ibid. Resisting evil in what sence lawful 225. Reverence of posture to be used in Prayer 271. 23. Remedies against Anger 248. 35. Repetition of Prayers 270. Relations secular must be quitted for Religion , in what sence 320. They must not hinder Religious Duties 236. Reformation begins ill , if it begins with Sacrilege 171. 5. Reward propounded in the beginning and end of Christian Duties 222. It makes the labour easie 295. 1. Restitution to the state of Grace is divisible , and by parts 314. Restitution made by Zacchaeus 346. 4. Resurrection proved and described by Jesus 348. 11. All Relations of Kindred or 〈◊〉 cease then ibid. Resurrection of Jesus 393. Given for a sign 160. & 279. It is the support of Christianity 428. Resignation of himself to be made by a dying or sick person 405. 17. Rich men less disposed for reception of Christianity 29. Riches are surest and to best purposes obtained by Christianity 301. 10. Rites of Burial among the Jewes lasted Fourty days . 419. S. SArabaitae great Mortifiers , but not obedient 49. 24. Sacrilege a robbing of God 52. Saints to inherit the Earth , in what sence 224. 9. Sacraments ineffectual without the conjunction of something moral 97. They operate by way of Prayers ibid. Sacrament of the Lord's Supper instituted 349. 17. It s manner ibid. To be received Fasting 272. Of the Presence of Christ's Body in it 370. 3. Sabbath of the Jewes abolished 327. 28. & 243. 25. Primitive Christians kept both the Sabbath and the Lord's Day 243. 24. Second Sabbath after the first , what it means 290. 2. Sabbatick pool streamed onely upon the Sabbath 327. 28. Salome presented John Baptist's Head to her Mother 169. She was killed with Ice ibid. Samaritans were Schismaticks 182. 3. They hated the Jewes ibid. They were cast in their Appeal to Ptolemy ibid. Samaritan 〈◊〉 , a Concubine after the death of her fifth Husband 187. 1. Scandal cannot be given by any thing that is our Duty 328. & 334. 13. Sin of Scandal , and the indiscretion of Scandal 330. 6. Scandalous persons who 328. & 334. 13. No Man can say that himself is scandalized 333. 10. The Rules , Measure and Judgement of Scandal 328. Between a Friend and an Enemy how we are to doe in the question of Scandal 334. 12. Scandal how to be avoided in making and executing Laws 334. 14. State of Separation 423. & 429. 15. The Pool of Siloam 325. 21. Scorn must not be cast upon our calamitous Brother 339. Secular Persons tied to a frequent Communion 379. 19. Secular and Spiritual Objects their difference 380. 21. Serapion's Reproof of a young proud Monk 366. 7. Sepulchre of Jesus sealed 501. 39. Sermon of Christ upon the Mount 183. 11. His Farewell-Sermon 350. 19. Severity to our selves and Gentleness to others , a Duty 324. 17. Sensuality . Vide Temptations Simon' s name changed 151. 2. His Wifes Mother cured 184. 12. Simeon Stylites commended for Obedience 49. 24. Simon Magus brought a new Sin into the world 104. 6. Sins of Infirmity . Vide 〈◊〉 Sins small in themselves are made great when they come by design 44. 12. When they are acted by deliberation ibid. When they are often repeated and not interrupted by Repentance ibid. 13. When they are 〈◊〉 45. 14. Sin pleasant at the first , bitter in the end 159. It carries a whip with it 170. They are forgiven when the Punishment is remitted 184. After Pardon they may return in guilt 211. It is more troublesome than Vertue is 297. 4. Not cared for , unless it be difficult 299. 6. It shortens our lives naturally 305. 19. It made Jesus weep 359. To be accounted as great Blemishes to our selves as we account them to others 365. 6. Sinners Prayers not heard , in what sence 266. 13. Sinners in need are to be relieved 258. Sinners are Fools 310. 28. State of Sin totally opposed to the Mercies of the Covenant 200. Sin against the Holy Ghost , what it is 201. 10. Simplicity of Spirit , a Christian Duty 157. Shame of Lust more violent to Nature than the Severities of Continence 295. The good Shepherd 325. Shepherds by Night watchful had a Revclation of Christ 29. Spiritual Shepherds must be watchful ibid. Spiritual Sadness is often a Mercy , and a Grace 236. When otherwise 160. Spiritual persons apt to be tempted to Pride 86 , & 100. Spiritual Mourning 224. Spiritual Pleasures distinguished from Temporal 191. Spiritual good things how to be prayed for 266. & 262. Spiritual 〈◊〉 360. 8. Spirit makes Religion 〈◊〉 295. It is the earnest of Salvation 316. Spirit of Adoption ibid. It is quenched by some ibid. Spirit is 〈◊〉 to be offered to God 176. Solemnities of Christ's Kingdom 392. Souldiers plunged Jesus into the Brook Cedron 388. 11. They pierced his Side 355. They mock and beat Him 351. & 353. They cover his Face at his Attachment 351. They fell to the ground at the glory of his Person ibid. Sun's Eclipse at the Passion , miraculous 354. Stones of the Temple , of what bigness 348. 12. Star at Christ's Birth moved irregularly 27. 9. That the Star appearing to the Wise Men was an Angel , the Opinion of the Greeks 27. 8. Swine kept by the Jews , and why 194 Statue of Brass erected by the Woman cured of her Bloudy issue 185. 20. Success of our endeavours depends on God 196. 5. Sudden Joys are dangerous 196. 7. Schism to be avoided in the Occasions 194. Swearing in common Talk a great Crime 304. By Creatures , forbidden ibid. Suits at Law , with what Cautions permitted 264. Syrophoenician importunate with Jesus for her Daughter 321. 6. Solomon's Porch a fragment of the first Temple 327. 29. Sweat of Christ in the Agony , as great as drops of Bloud . 350. 20. & 385. 6. T. TAble with Nails fastned to Christ's Garment when he bore the Cross 413. 2. Teachers of others should be exemplary 33. & 79. They should learn first of their Superiours 75. Not to make too much haste into the Imployment 79. Teresa à Jesu , her Vow 235. 22. Temporal Priviledges inferiour to Spiritual 292. Temporal good things how to be prayed for 261. Temptation not alwayes a sign of immortification 91. Not to be voluntarily entred into 91. & 110. Not alwayes an argument of GOD's Disfavour 97. & 361. It is every Man's Lot 105. Not alwayes to be removed by Prayer 102. The several manners of Temptation ibid. Remedies against it 112. 29. & seq . 1. Consideration , 1. Of the Presence of God 112. 29. 1. Consideration , 2. Of Death 114. 34. 2. Prayer 115. 37. Temple of Jerusalem , how many High-Priests it had in Succession 303. 14. Transmigration of Souls maintained by the Pharisees 321. 8. Tribute to be paid 347. Traitor discovered by a Sop 350. Trinity meeting at the 〈◊〉 of our Blessed Lord by some manners of exteriour Communication 94. 3. Triumphant riding of Jesus 359. 4. Thief upon the Cross pardoned , and in what sence 200. 8. An excellent Penitent 354. 32. Themistocles appeased King Admetus by 〈◊〉 his Son to his sight 372. 7. Thomas's Infidelity 420. 3. Tongue-murther 247. V. VAin Repetitions in Prayer to be avoided 270. Value of the Silver pieces Judas had 349. 14. Value of Jesus in this World was always at a low rate 57. 4. Vespasian upon the Prophecies concerning the Messias 〈◊〉 himself into hopes of the Empire 25. 2. Vinegar and Gall offered to Jesus 355. 35. Virginity preserred before Marriage 327. Vertue is honourable 301. 11. Productive of 〈◊〉 299. 7. More pleasant than Vice 69. 6. The holy Virgin incouraged Joseph of Arimathea to a publick Confession of Jesus 356. 38. She caused Ministers to take her Son's Body from the Cross 356. Full of sorrow at the Passion 356. 37. She was saluted Blessed by a Capernaite 292. 12. Vice a great Spender 301. 9. It 〈◊〉 from Vertue sometimes but in one nice degree 45. 15. Why we are more prone to Vice than Vertue 37. 4. A Virgin shut her self up twelve Years in a Sepulchre to cure her Temptation 114. 34. Vicious persons not to be admitted to the Sacrament 374. 12. Unitive way of Religion to be practised with caution 60. 20. Vows are a good instance of Importunity in Prayer 270. 20. To be made with much caution and prudence ibid. Uncleanness of Body and Spirit forbidden to Christians 249 W. WAter-pots among the Jews at Feasts , and why 152. 7. Way to Heaven narrow , in what sence 297. Washing the Feet an hospitable civility to Strangers 350. 16. Washing the Disciples Feet ib. Wandring thoughts in Prayer to be prayed against 268. Watchfulness designed in the Parable of the ten Virgins 348. Want cannot be , where God undertakes the Provision 77. Wenceslaus King of Bohemia led his Servant by a vigorous example 4. Exh. 10. Widows two Mites accepted 348. Widowhood harder to preserve Continence than Virginity 86. Wise-mens expectation lessened at the sight of the Babe lying in a Stable 28. But not 〈◊〉 ibid. They publickly consess him 33. Wilderness chosen by Christ , he was not involuntarily driven by the evil Spirit 95. Works of Religion upon our Death-bed , after a pious Life , are of great concernment 403. Women must be lovers of Privacy 9. Instrumental to Conversion of Men 182. 3. To Heresie 189. 5. Not to be conversed withall too freely by Spiritual persons ibid. They 〈◊〉 Religious Friendships with Apostles and Bishops ibid. 6. Cautions concerning Conversation with Women ibid. They ministred to Christ 293. 17. Go early to the Sepulchre 419. Will for the Deed accepted , how to be understood 213. 41. Will of God is to be chosen before our own 247. & 267. World to be refused when the Devil offers it 100. Wine mixed with Myrrhe offered to Jesus 353. Y. YOak of Christianity easie 295. Yoak of Moses and Yoak of Sin broken by Christ 295. 1. Z. ZEal of Elias not imitable by us 324. 18. Zeal of Prayer of great efficacy 269. 18. It discomposed Moses and Elisha 85. 8. Zacchaeus his Repentance 346. 4. Zebedee's Sons Petition ibid. Zechary slain by Herod , and why 66. 5. His Bloud left a Tincture in the Pavement for a long while after . ibid. The End of the TABLE . ERRATA . PAge 85. Line 13. for Consulted by three things , read Consulted by three Kings . Antiquitates Apostolicae : OR , THE LIVES , ACTS and MARTYRDOMS OF THE HOLY APOSTLES OF OUR SAVIOUR . To which are added The Lives of the two EVANGELISTS , SS . MARK and LVKE . By WILLIAM CAVE , D. D. Chaplain in Ordinary to his MAJESTY . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. H. Eccl. lib. 1. cap. 10. pag. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Praesat . in Epist. ad Philem. pag. 1733. LONDON , Printed by R. Norton , for R. Royston , Bookseller to his most Sacred Majesty , at the Angel in Amen-Corner , 1675. TO THE READER . IT will not , I suppose , seem improbable to the Reader , when I tell him , with how much reluctancy and unwillingness I set upon this undertaking . Besides the disadvantage of having this piece annexed to the Elaborate Book of that excellent Prelate , so great a Master both of Learning and Language , I was intimately conscious to mine own unfitness for such a Work at any time , much more when clogg'd with many habitual Infirmities and Distempers . I considered the difficulty of the thing it self , perhaps not capable of being well managed by a much better Ten than mine ; few of the Ancient Monuments of the Church being extant , and little of this nature in those few that are . Indeed I could not but think it reasonable , that all possible honour should be done to those , that first Preached the Gospel of peace , and brought glad tidings of good things , that it was fit men should be taught how much they were obliged to those excellent Persons , who were willing at so dear a rate to plant Christianity in the World , who they were , and what was that Piety and that Patience , that Charity and that Zeal , which made them to be reverenc'd while they liv'd , and their Memories ever since to be honourably celebrated through the World , infinitely beyond the glories of Alexander , and the triumphs of a Pompey or a Caesar. But then how this should be done out of those few imperfect Memoires , that have escaped the general shipwrack of Church-Antiquities , and much more by so rude and unskilful a hand as mine , appear'd , I confess , a very difficult task , and next door to impossible . These , with some other considerations , made me a long time obstinately resolve against it , till being overcome by importunity , I yielded to do it , as I was able , and as the nature of the thing would bear . THAT which I primarily designed to my self , was to draw down the History of the New Testament especially from our Lord's death , to enquire into the first Originals and Plantations of the Christian Church by the Ministery of the Apostles , the success of their Doctrine , the power and conviction of their Miracles , their infinite Labours and hardships , and the dreadful Sufferings which they underwent ; to consider in what instances of Piety and Vertue they ministred to our imitation , and served the purposes of Religion and an Holy Life . Indeed the accounts that are left us of these things are very short and inconsiderable , sufficient possibly to excite the appetite , not to allay the hunger of an importunate Enquirer into these matters . A consideration that might give us just occasion to lament the irreparable loss of those Primitive Records , which the injury of time hath deprived us of , the substance being gone , and little left us but the shell and carcass . Had we the Writings of Papias Bishop of Hierapolis , and Scholar , says Irenaeus , to S. John , ( wherein , as himself tells us , he set down what he had learnt from those who had familiarly conversed with the Apostles , the sayings and discourses of Andrew and Peter , of Philip and Thomas , &c. ) Had we the Ancient Commentaries of Hegesippus , Clemens Alexandrinus his Institutions , Africanus his Chronography , and some others , the Reader might expect more intire and particular relations . But alas ! these are long since perish'd , and little besides the names of them transmitted to us . Nor should we have had most of that little that is left us , had not the commendable care and industry of Eusebius preserv'd it to us . And if he complain'd in his time ( when those Writings were extant ) that towards the composing of his History he had only some few particular accounts here and there left by the Ancients of their times ; what cause have we to complain , when even those little portions have been ravish'd from us ? So that he that would build a work of this nature , must look upon himself as condemn'd to a kind of Egyptian Task , to make Brick without Straw , at least to pick it up where he can find it , though after all it amounts to a very slender parcel . Which as it greatly hinders the beauty and completeness of the structure , so does it exceedingly multiply the labour and difficulty . For by this means I have been forc'd to gather up those little fragments of Antiquity , that lie dispers'd in the Writings of the Ancients , thrown some into this corner , and others into that : which I have at length put together , like the pieces of a broken Statue , that it might have at least some kind of resemblance of the person , whom it designs to represent . HAD I thought good to have traded in idle and frivolous Authors , Abdias Babylonius , the Passions of Peter and Paul , Joachim Perionius , Peter de Natalibus , and such like , I might have presented the Reader with a larger , not a better account . But besides the averseness of my nature to falshoods and trifles , especially in matters wherein the honour of the Christian Religion is concern'd , I knew the World to be wiser at this time of day , than to be imposed upon by Pious frauds , and cheated with Ecclesiastical Romances , and Legendary Reports . For this reason I have more fully and particularly insisted upon the Lives of the two first Apostles , so great a part of them being secur'd by an unquestionable Authority , and have presented the larger portions of the Sacred History , many times to very minute circumstances of action . And I presume the wise and judicious Reader will not blame me , for chusing rather to enlarge upon a story , which I knew to be infallibly true , than to treat him with those , which there was cause enough to conclude to be certainly false . THE Reader will easily discern , that the Authors I make use of are not all of the same rank and size . Some of them are Divinely inspir'd , whose Authority is Sacred , and their reports rendred not only credible , but unquestionable , by that infallible and unerring Spirit that presided over them . Others such , of whose faith and testimony , especially in matters of fact , there is no just cause to doubt , I mean the genuine Writings of the Ancient Fathers , or those , which though unduly assign'd to this or that particular Father , are yet generally allowed to be Ancient , and their credit not to be despis'd , because their proper Parent is not certainly known . Next these come the Writers of the middle and later Ages of the Church , who though below the former in point of credit , have yet some particular advantages that recommend them to us . Such I account Symeon Metaphrastes , Nicephorus Callistus , the Menaea and Menologies of the Greek Church , &c. wherein though we meet with many vain and improbable stories , yet may we also rationally expect some real and substantial accounts of things , especially seeing they had the advantage of many Ancient and Ecclesiastick Writings , extant in their times , which to us are utterly lost . Though even these too I have never called in , but in the want of more Ancient and Authentick Writers . As for others , if any passages occur either in themselves of doubtful and suspected credit , or borrowed from spurious and uncertain Authors , they are always introduced or dismissed with some kind of censure or remark , that the most easie and credulous Reader may know what to trust to , and not fear being secretly surpriz'd into a belief of doubtful and fabulous reports . And now after all I am sufficiently sensible , how lank and thin this Account is , nor can the Reader be less satisfied with it , than I am my self ; and I have only this piece of justice and charity to beg of him , that he would suspend his censure , till he has taken a little pains to enquire into the state of the Times and Things I Write of : And then however he may challenge my prudence in undertaking it ; he will not , I hope , see reason to charge me with want of care and faithfulness in the pursuance of it . THE CONTENTS . THE Introduction . The Life of S. Peter . SECT . I. Of S. Peter , from his Birth , till his first coming to Christ. Page 1. SECT . II. Of S. Peter , from his first coming to Christ , till his being call'd to be a Disciple . p. 6. SECT . III. Of S. Peter , from his Election to the Apostolate , till the confession which he made of Christ. p. 8. SECT . IV. Of S. Peter , from the time of his Confession , till our Lord's last Passeover . p. 11. SECT . V. Of S. Peter , from the last Passeover , till the Death of Christ. p. 15. SECT . VI. Of S. Peter , from Christ's Resurrection , till his Ascension . p. 19. SECT . VII . S. Peter's Acts , from our Lord's Ascension , till the dispersion of the Church . p. 22. SECT . VIII . Of S. Peter's Acts from the dispersion of the Church at Jerusalem , till his contest with S. Paul at Antioch . p. 28. SECT . IX . Of S. Peter's Acts , from the End of the Sacred story , till his Martyrdom . p. 33. SECT . X. The Character of his Person and Temper , and an account of his Writings . p. 37. SECT . XI . An Enquiry into S. Peter's going to Rome . p. 41. The Life of S. Paul. SECT . I. Of S. Paul , from his Birth , till his Conversion . Pag. 45. SECT . II. Of S. Paul , from his Conversion , till the Council at Jerusalem . p. 50. SECT . III. Of S. Paul , from the time of the Synod at Jerusalem , till his departure from Athens . P. 55. SECT . IV. Of S. Paul's Acts at Corinth and Ephesus . p. 62. SECT . V. S. Paul's Acts , from his departure from Ephesus , till his Arraignment before Felix . p. 67. SECT . VI. Of S. Paul , from his first Trial before Felix , till his coming to Rome . p. 72. SECT . VII . S. Paul's Acts , from his coming to Rome , till his Martyrdom . p. 76. SECT . VIII . The description of his Person and Temper , together with an account of his Writings . p. 82. SECT . IX . The principal Controversies that exercised the Church in his time . p. 88. The Life of S. Andrew . P. 99. The Life of S. James the Great . P. 105. The Life of S. John. P. 113. The Life of S. Philip. P. 123. The Life of S. Bartholomew . P. 127. The Life of S. Matthew . P. 131. The Life of S. Thomas . P. 137. The Life of S. James the Less . P. 143. The Life of S. Simon the Zealot . P. 149. The Life of S. Jude . P. 153. The Life of S. Matthias . P. 157. The Life of S. Mark the Evangelist . P. 161. The Life of S. Luke the Evangelist . P. 167. Diptycha Apostolica , Or , an Enumeration of the Apostles , and their Successors for the first three hundred years in the five great Churches said to have been founded by them . pag. 171. IMPRIMATUR . THO. TOMKYNS . Ex AEd. Lambeth . Feb. 25. 1674. THE INTRODUCTION . Christs faithfulness in appointing Officers in his Church . The dignity of the Apostles above the rest . The importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The nature of the Apostolick Office considered . Respect had in founding it to the custom among the Jews . Their Apostoli , who . The number of the Apostles limited . Why twelve , the several conjectures of the Ancients . Their immediate election . Their work wherein it consisted . The Universality of their Commission . Apostolical Churches , what . How soon the Apostles propagated Christianity through the World. An argument for the Divinity of the Christian Religion inferr'd thence . The power conveyed to the Apostles , equally given to all . Peter's superiority over the rest disprov'd both from Scripture and Antiquity . The Apostles how qualified for their Mission . Immediately taught the Doctrine they delivered . Infallibly secur'd from Error in delivering it . Their constant and familiar converse with their Master . Furnished with a power of working Miracles . The great evidence of it to prove a Divine Doctrine . Miraculous powers conferr'd upon the Apostles particularly considered . Prophecy , what , and when it ceas'd . The gift of discerning Spirits . The gift of Tongues . The gift of Interpretation . The unreasonable practice of the Church of Rome in keeping the Scripture and Divine Worship in an Unknown Tongue . The gift of Healing : Greatly advantageous to Christianity . How long it lasted . Power of Immediately inflicting corporal punishments ; and the great benefit of it in those times . The Apostles enabled to confer miraculous powers upon others . The Duration of the Apostolical Office. What in it extraordinary , what ordinary . Bishops in what sence styled Apostles . I. JESUS CHRIST , the great Apostle and High Priest of our Profession , being appointed by God to be the Supreme Ruler and Governour of his Church , was , like Moses , faithful in all his house : but with this honourable advantage , that Moses was faithful as a Servant , Christ as a Son over his own house , which he erected , established and governed with all possible care and diligence . Nor could he give a greater instance either of his fidelity towards God , or his love and kindness to the Souls of men , than that after he had purchas'd a Family to himself , and could now no longer upon earth manage its interests in his own person , he would not return back to Heaven , till he had constituted several Orders of Officers in his Church , who might superintend and conduct its affairs ; and according to the various circumstances of its state , administer to the needs and exigencies of his Family . Accordingly therefore he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , for the perfecting of the Saints , for the work of the Ministery , for the edifying of the body of Christ ; till we all come into the unity of the faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ. The first and prime Class of Officers is that of Apostles : God hath set some in the Church , first Apostles , then secondarily Prophets , &c. First Apostles , as far in office as honour before the rest , their election more immediate , their commission more large and comprehensive , the powers and priviledges where with they were furnished greater and more honourable : Prophecy , the gift of Miracles , and expelling Daemons , the order of Pastors and Teachers were all spiritual powers , and ensigns of great authority , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says * Chrysostom , but the Apostolick eminency is far greater than all these , which therefore he calls a spiritual Consulship , an Apostle having as great preheminence above all other officers in the Church , as the Consul had above all other Magistrates in Rome . These Apostles were a few select persons whom our Lord chose out of the rest , to devolve part of the Government upon their shoulders , and to depute for the first planting and setling Christianity in the World : He chose twelve , whom he named Apostles : of whose Lives and Acts being to give an Historical account in the following work , it may not possibly be unuseful to premise some general remarks concerning them , not respecting this or that particular person , but of a general relation to the whole , wherein we shall especially take notice of the importance of the word , the nature of the imployment , the fitness and qualification of the persons , and the duration and continuance of the Office. II. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sent , is among ancient Writers applied either to things , actions , or persons . To things ; thus those Dimissory letters that were granted to such who appeal'd from an Inferiour to a Superiour Judicature , were in the language of the * Roman Laws usually called Apostoli : thus a Packet-boat was styled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because sent up and down for advice and dispatch of business : thus though in somewhat a different sence , the lesson taken out of the Epistles is in the Ancient Greek ‖ Liturgies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because usually taken out of the Apostles Writings . Sometimes it is applied to actions , and so imports no more than mission , or the very act of sending ; thus the setting out a Fleet , or a Naval expedition was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so * Suidas tells us , that as the persons designed for the care and management of the Fleet were called ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the very sending sorth of the Ships themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lastly , what principally falls under our present consideration , it is applied to persons , and so imports no more than a messenger , a person sent upon some special errand , for the discharge of some peculiar affair in his name that sent him . Thus Epaphroditus is called the Apostle or Messenger of the Philippians , when sent by them to S. Paul at Rome : thus Titus and his companions are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Messengers of the Churches . So our Lord , he that is sent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Apostle or Messenger is not greater than him that sent him . This then being the common notion of the word , our Lord fixes it to a particular use , applying it to those select persons , whom he had made choice of to act by that peculiar authority and commission , which he had deriv'd upon them . Twelve , whom he also named Apostles ; that is , Commissioners , those who were to be Embassadors for Christ , to be sent up and down the World in his name , to plant the Faith , to govern and superintend the Church at present , and by their wise and prudent settlement of affairs , to provide for the future exigencies of the Church . III. The next thing then to be considered is the nature of their Office , and under this enquiry we shall make these following remarks . First , it is not to be doubted but that our Lord in founding this Office had some respect to the state of things in the Jewish Church , I mean not only in general , that there should be superiour and subordinate Officers , as there were superiour and inferiour Orders under the Mosaic dispensation ; but that herein he had an eye to some usage and custom common among them . Now amongst the Jews as all Messengers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Apostles , so were they wont to dispatch some with peculiar letters of authority and Commission , whereby they acted as Proxies and Deputies of those that sent them , thence their Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man's Apostle is as himself , that is , whatever he does is look'd upon to be as firm and valid , as if the person himself had done it . Thus when Saul was sent by the Sanhedrim to Damascus to apprehend the Jewish converts , he was furnished with letters from the High Priest , enabling him to act as his Commissary in that matter . Indeed * Epiphanius tells us of a sort of persons called Apostles , who were Assessors and Counsellors to the Jewish Patriarch , constantly attending upon him to advise him in matters pertaining to the Law , and sent by him ( as ‖ he intimates ) sometimes to inspect and reform the manners of the Priests and Jewish Clergy , and the irregularities of Country-Synagogues , with commission to gather the Tenths and First-fruits due in all the Provinces under his jurisdiction . Such Apostles we find mention'd both by * Julian the Emperor in an Epistle to the Jews , and in a Law of the Emperor ‖ Honorius , imploy'd by the Patriarch to gather once a year the Aurum Coronarium or Crown-Gold , a Tribute annually paid by them to the Roman Emperors . But these Apostles could not under that notion be extant in our Saviour's time ; though sure we are there was then something like it , * Philo the Jew more than once mentioning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred messengers annually sent to collect the holy treasure paid by way of First-fruits , and to carry it to the Temple at Jerusalem . However our Lord in conformity to the general custom of those times , of appointing Apostles or Messengers , as their Proxies and Deputies to act in their names , call'd and denominated those Apostles , whom he peculiarly chose to represent his person , to communicate his mind and will to the World , and to act as Embassadors or Commissioners in his room and stead . IV. Secondly , We observe that the persons thus deputed by our Saviour were not left uncertain , but reduced to a fixed definite number , confin'd to the just number of Twelve : he ordained twelve that they should be with him . A number that seems to carry something of mystery and peculiar design in it , as appears in that the Apostles were so careful upon the fall of Judas immediately to supply it . The Fathers are very wide and different in their conjectures about the reason of it . * S. Augustine thinks our Lord herein had respect to the four quarters of the World , which were to be called by the preaching of the Gospel , which being multiplied by three ( to denote the Trinity , in whose name they were to be called ) make Twelve . ‖ Tertullian will have them typified by the twelve fountains in Elim , the Apostles being sent out to water and refresh the dry thirsty World with the knowledge of the truth ; by the twelve precious stones in Aaron's breast-plate , to illuminate the Church , the garment which Christ our great High Priest has put on ; by the twelve stones which Joshua chose out of Jordan to lay up within the Ark of the Testament , respecting the firmness and solidity of the Apostles Faith , their being chosen by the true Jesus or Joshua at their Baptism in Jordan , and their being admitted in the inner Sanctuary of his Covenant . By others we are told that it was shadowed out by the twelve Spies taken out of every Tribe , and sent to discover the Land of Promise : or by the twelve gates of the City in Ezekiel's vision ; or by the twelve Bells appendant to Aaron's garment , * their sound going out into all the World , and their words unto the ends of the Earth . But it were endless , and to very little purpose to reckon up all the conjectures of this nature , there being scarce any one number of Twelve mentioned in the Scripture , which is not by some of the Ancients adapted and applied to this of the Twelve Apostles , wherein an ordinary fancy might easily enough pick out a mystery . That which seems to put in the most rational plea is , that our Lord pitched upon this number , in conformity either to the twelve Patriarchs as founders of the twelve Tribes of Israel , or to the twelve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or chief heads ; as standing Rulers of those Tribes among the Jews , as we shall afterwards possibly more particularly * remark . Thirdly , these Apostles were immediately called and sent by Christ himself , elected out of the body of his Disciples and followers , and receiv'd their Commission from his own mouth . Indeed Matthias was not one of the first election , being taken in upon Judas his Apostasie after our Lord's Ascension into Heaven . But besides that he had been one of the seventy Disciples , called and sent out by our Saviour , that extraordinary declaration of the Divine will and pleasure that appeared in determining his election , was in a manner equivalent to the first election . As for S. Paul , he was not one of the Twelve , taken in as a supernumerary Apostle , but yet an Apostle as well as they , and that not of men , neither by man , but by Jesus Christ , as he pleads his own cause against the insinuations of those Impostors who traduced him as an Apostle only at the second hand ; whereas he was immediately call'd by Christ as well as they , and in a more extraordinary manner ; they were called by him , while he was yet in his state of meanness and humiliation , he , when Christ was now advanced upon the Throne , and appeared to him encircled with those glorious emanations of brightness and majesty , which he was not able to endure . V. Fourthly , The main work and imployment of these Apostles was to preach the Gospel , to establish Christianity , and to govern the Church that was to be founded , as Christ's immediate Deputies and Vicegerents : they were to instruct men in the doctrines of the Gospel , to disciple the World , and to baptize and initiate men into the Faith of Christ ; to constitute and ordain Guides and Ministers of Religion , persons peculiarly set apart for holy ministrations , to censure and punish obstinate and contumacious offenders , to compose and over-rule disorders and divisions , to command or countermand as occasion was , being vested with an extraordinary authority and power of disposing things for the edification of the Church . This Office the Apostles never exercised in its full extent and latitude during Christ's residence upon Earth ; for though upon their election he sent them forth to Preach and to Baptize , yet this was only a narrow and temporary imployment , and they quickly returned to their private stations , the main power being still executed and administred by Christ himself , the complete exercise whereof was not actually devolved upon them , till he was ready to leave the World : for then it was that he told them , as my father hath sent me , even so send I you ; receive ye the Holy Ghost ; whose soever sins ye remit , they are remitted , and whose soever sins ye retain , they are retained . Whereby he conferr'd in some proportion the same authority upon them , which he himself had derived from his Father . Fisthly , This Commission given to the Apostles was unlimited and universal , not only in respect of power , as enabling them to discharge all acts of Religion relating either to Ministry or Government , but in respect of place , not confining them to this or that particular Province , but leaving them the whole World as their Diocese to Preach in , they being destinati Nationibus Magistri , in * Tertullian's phrase , designed to be the Masters and Instructors of all Nations : so runs their Commission , ‖ Go ye into all the World , and preach the Gospel to every creature , that is , to all men , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Evangelist answering to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Jews , to all creatures , whereby they used to denote all men in general , but especially the Gentiles in opposition to the Jews . Indeed while our Saviour lived , the Apostolical ministry extended no further than Judaea ; but he being gone to Heaven , the partition-wall was broken down , and their way was open into all places and Countries . And herein how admirably did the Christian Oeconomy transcend the Jewish dispensation ! The preaching of the Prophets like the * light that comes in at the window , was confin'd only to the house of Israel , while the doctrine of the Gospel preached by the Apostles was like the light of the Sun in the Firmament , that diffused its beams , and propagated its heat and influence into all quarters of the World ; their sound going out into all the Earth , and their words unto the ends of the World. It 's true , for the more prudent and orderly management of things they are generally said by the Ancients to have divided the World into so many quarters and portions , to which they were severally to betake themselves ; Peter to Pontus , Galatia , Cappadocia , &c. S. John to Asia , S. Andrew to Scythia , &c. But they did not strictly tye themselves to those particular Provinces that were assigned to them ; but as occasion was , made excursions into other parts ; though for the main they had a more peculiar inspection over those parts that were allotted to them ; usually residing at some principal City of the Province , as S. John at Ephesus , S. Philip at Hierapolis , &c. whence they might have a more convenient prospect of affairs round about them , and hence it was that these places more peculiarly got the title of Apostolical Churches , because first planted , or eminently watered and cultivated by some Apostle , Matrices & Originales Fidei , as * Tertullian calls them , Mother-Churches , and the Originals of the Faith , because here the Christian doctrine was first sown , and hence planted and propagated to the Countries round about , Ecclesias apud unamquamque civitatem condiderunt , à quibus traducem fidei & semina doctrinae , caeterae exinde Ecclesiae mutuatae sunt , as his own words are . VI. In pursuance of this general Commission we find the Apostles not long after our Lord's Ascension traversing almost all parts of the then known World ; S. Andrew in Scythia and those Northern Countries , S. Thomas and Bartholomew in India , S. Simon and S. Mark in Afric , Egypt , and the parts of Libya and Mauritania , S. Paul , and probably Peter and some others in the farthest Regions of the West : And all this done in the space of less than forty years , viz. before the destruction of the Jewish State by Titus and the Roman Army . For so our Lord had expresly foretold , that the Gospel of the Kingdom should be preached in all the World for a witness unto all Nations , before the end came , that is , the end of the Jewish State , which the Apostles a little before had called the end of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shutting up or consummation of the Age , the putting a final period to that present State and dispensation that the Jews were under . And indeed strange it is to consider , that in so few years these Evangelical Messengers should overrun all Countries ; with what an incredible swiftness did the Christian Faith like lightning pierce from East to West , and diffuse it self over all quarters of the World , and that not only unassisted by any secular advantages , but in defiance of the most fierce and potent opposition , which every where set it self against it ? 'T is true the impostures of Muhammed in a very little time gained a great part of the East . But besides that this was not comparable to the universal spreading of Christianity , his doctrine was calculated on purpose to gratifie mens lusts , and especially to comply with the loose and wanton manners of the East , and , which is above all , had the sword to hew out its way before it : and we know how ready even without force in all changes and revolutions of the world , the conquered have been to follow the Religion of the Conquerors . Whereas the Apostles had no visible advantages , nay , had all the enraged powers of the world to contend against them . And yet in despite of all went on in triumph , and quickly made their way into those places , where for so many Ages no other conquest ever came ; those parts of Britain ( as * Tertullian observes ) which were unconquerable and unapproachable by the power of the Roman Armies , submitting their necks to the yoke of Christ. A mighty evidence ( as he there argues ) of Christ's Divinity , and that he was the true Messiah . And indeed no reasonable account can be given of the strange and successful progress of the Christian Religion in those first Ages of it , but that it was the birth of Heaven , and had a Divine and Invisible power going along with it to succeed and prosper it . * S. Chrysoslom discourses this argument at large , some of whose elegant reasonings I shall here transcribe . He tells the Gentile ( with whom he was disputing ) that he would not prove Christ's Deity by a demonstration from Heaven , by his Creation of the World , his great and stupendious miracles , his raising the dead , curing the blind , expelling Devils ; nor from the mighty promises of a future state , and the resurrection of the dead ( which an Infidel might easily not only question , but deny ) but from what was sufficiently evident and 〈◊〉 to the meanest Idiot , his planting and propagating Christianity in the World. For it is not ( says he ) in the power of a mere man , in so short a time to encircle the World , to compass Sea and Land , and in matters of so great importance to rescue mankind from the slavery of absurd and unreasonable customs , and the powerful tyranny of evil habits : and these not Romans only , but Persians , and the most barbarous Nations of the world . A reformation which he wrought not by force and the power of the sword ; nor by pouring into the world numerous Legions and Armies : but by a few inconsiderable men ( no more at first than Eleven ) a company of obscure and mean , simple and illiterate , poor and helpless , naked and unarmed persons , who had scarce a shooe to tread on , or a coat to cover them . And yet by these he perswaded so great a part of mankind to be able freely to reason , not only of things of the present , but of a future state ; to renounce the Laws of their Country , and throw off those ancient and inveterate customs , which had taken root for so many Ages , and planted others in their room ; and reduced men from those easie ways , whereinto they were hurried , into the more rugged and difficult paths of vertue . All which he did , while he had to contend with opposite powers , and when he himself had undergone the most ignominious death , even the death of the Cross. Afterwards he addresses himself to the Jew , and discourses with him much after the same rate . Consider ( says * he ) and bethink thy self , what it is in so short a time to fill the whole world with so many famous Churches , to convert so many Nations to the Faith , to prevail with men to forsake the Religion of their Country , to root up their rites and customs , to shake off the Empire of lust and pleasure , and the Laws of vice like dust ; to abolish and abominate their Temples and their Altars , their Idols and their Sacrifices , their profane and impious Festivals as dirt and dung ; and instead hereof to set up Christian Altars in all places , among the Romans , Persians , Scythians , Moors and Indians ; and not there only , but in the Countries beyond this World of ours . For even the British Islands that lie beyond the Ocean , and those that are in 〈◊〉 , have felt the power of the Christian Faith ; Churches and Altars being erected there to the service of Christ. A matter truly great and admirable , and which would clearly have demonstrated a Divine and Supereminent Power , although there had been no opposition in the case , but that all things had run on calmly and smoothly , to think that in so few years the Christian Faith should be able to reclaim the whole World from its vicious customs , and to win them over to other manners , more laborious and difficult , repugnant both to their native inclinations , and to the Laws and principles of their education , and such as oblig'd them to a more strict and accurate course of life ; and these persons not one or two , not twenty or an hundred , but in a manner all mankind : and this brought about by no better instruments than a few rude and unlearned , private and unknown tradesmen , who had neither estate nor reputation , learning nor eloquence , kindred nor Country to recommend them to the world ; a few Fishermen and Tent-makers , and whom distinguished by their Language as well as their Religion , the rest of the world scorn'd as barbarous . And yet these were the men , by whom our Lord built up his Church , and extended it from one end of the world unto the other . Other considerations there are with which the Father does urge and illustrate this argument , which I forbear to insist on in this place . VII . Sixthly , The power and authority convey'd by this Commission to the Apostles , was equally conferr'd upon all of them . They were all chosen at the same time , all equally impowred to Preach and Baptize , all equally intrusted with the power of binding and loosing , all invested with the same mission , and all equally furnished with the same gifts and powers of the Holy Ghost . Indeed the Advocates of the Church of Rome do with a mighty zeal and fierceness contend for S. Peter's being Head and Prince of the Apostles , advanced by Christ to a supremacy and prerogative not only above , but over the rest of the Apostles ; and not without reason , the fortunes of that Church being concerned in the supremacy of S. Peter . No wonder therefore they ransack all corners , press and force in whatever may but seem to give countenance to it . Witness those thin and miserable shifts , which Bellarmine calls arguments , to prove and make it good ; so utterly devoid of all rational conviction , so unable to justifie themselves to sober and considering men , that a man would think they had been contrived for no other purpose , than to cheat sools , and make wise men laugh . And the truth is , nothing with me more shakes the reputation of the wisdom of that learned man , than his making use of such weak and trifling arguments in so important and concerning an Article , so vital and essential to the constitution of that Church . As when he argues Peter's * superiority from the mere changing of his name , ( for what 's this to supremacy ? besides that it was not done to him alone , the same being done to James and John ) from his being first reckoned up in the Catalogue of Apostles , his walking with Christ upon the water , his paying tribute for his Master and himself , his being commanded to let down the Net , and Christ's teaching in Peter's ship , ( and this ship must denote the Church , and Peter's being owner of it , entitle him to be supreme Ruler and Governour of the Church , so Bellarmine in terms as plain as he could well express it ) from Christ's first washing Peter's feet ( though the story recorded by the Evangelist says no such thing ) and his foretelling only his death : all which and many more prerogatives of S. Peter , to the number of no less than XXVIII . are summoned in to give in evidence in this cause ; and many of these too drawn out of Apocryphal and supposititious Authors , and not only uncertain , but absurd and fabulous : and yet upon such arguments as these do they found his paramount authority . A plain evidence of a desperate and sinking cause , when such twigs must be laid hold on to support and keep it above water . Had they suffered Peter to be content with a primacy of Order ( which his age and gravity seemed to challenge for him ) no wise and peaceable man would have denied it , as being a thing ordinarily practised among equals , and necessary to the well governing a society : but when nothing but a primacy of Power will serve the turn , as if the rest of the Apostles had been inferiour to him , this may by no means be granted , as being expresly contrary to the positive determination of our Saviour , when the Apostles were contending about this very thing , which of them should be accounted the greatest , he thus quickly decides the case , The Kings of the Gentiles exercise Lordship over them , and they that are great , exercise authority upon them . But ye shall not be so : but whosover will be great among you , let him be your Minister , and whosoever will be chief among you , let him be your Servant . Than which nothing could have been more peremptorily spoken , to rebuke this naughty spirit of preheminence . Nor do we ever find S. Peter himself laying claim to any such power , or the Apostles giving him the least shadow of it . In the whole course of his affairs there are no intimations of this matter ; in his Epistle he styles himself but their fellow-Presbyter , and expresly forbids the governours of the Church to Lord it over God's heritage . When dispatched by the rest of the Apostles upon a message to Samaria , he never disputes their authority to do it ; when accused by them for going in unto the Gentiles , does he stand upon his prerogative ? no , but submissively apologizes for himself ; nay , when smartly reprov'd by S. Paul at Antioch ( when , if ever , his credit lay at stake ) do we find him excepting against it as an affront to his supremacy , and a sawcy controlling his superiour ? surely the quite contrary ; he quietly submitted to the reproof , as one that was sensible how justly he had 〈◊〉 it . Nor can it be supposed but that S. Paul would have carried it towards him with a greater reverence , had any such peculiar soveraignty been then known to the World. How confidently does S. Paul assert himself to be no whit inferiour to the chiefest Apostles , not to Peter himself ? the Gospel of the uncircumcision being committed to him , as that of the circumcision was to Peter . Is Peter oft named first among the Apostles ? elsewhere others , sometimes James , sometimes Paul and Apollos , are placed before him . Did Christ honour him with some singular commendations ? an honourable elogium conveys no super-eminent power and soveraignty . Was he dear to Christ ? we know another , that was the beloved Disciple . So little warrant is there to exalt one above the rest , where Christ made all alike . (u) If from Scripture we descend to the ancient Writers of the Church ; we shall find that though the Fathers bestow very great and honourable Titles upon Peter ; yet they give the same , or what are equivalent to others of the Apostles . * Hesychius stiles S. James the Great , the Brother of our Lord , the Commander of the new Jerusalem , the Prince of Priests , the Exarch or chief of the Apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the top or crown amongst the heads , the great light amongst the Lamps , the most illustrious and resplendent amongst the stars : 't was Peter that preach'd , but 't was James that made the determination , &c. Of S. Andrew he gives this encomium , (y) that he was the sacerdotal Trumpet , the first born of the Apostolick Quire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prime and firm Pillar of the Church , Peter before Peter , the foundation of the foundation , the first fruits of the beginning . Peter and John are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equally honourable , by S. Cyril (z) with his whole Synod of Alexandria . S. John ( says (a) Chrysostom ) was Christ's beloved , the Pillar of all the Churches in the world , who had the Keys of Heaven , drank of his Lords cup , was wash'd with his Baptism , and with confidence lay in his bosome . And of (b) S. Paul he tells us , that he was the most excellent of all men , the Teacher of the world , the Bridegroom of Christ , the Planter of the Church , the wise Master-builder , greater than the Apostles , and much more to the same purpose . Elsewhere he says , (c) that the care of the whole world was committed to him , that nothing could be more noble or illustrious , yea that ( his Miracles considered ) he was more excellent than Kings themselves . And a little after (d) he calls him the tongue of the earth , the light of the Churches , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of the faith , the pillar and ground of truth . And in a discourse on purpose , wherein he compares Peter and Paul together , he makes them of equal esteem and vertue ; (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What greater than Peter ? What equal to Paul ? a Blessed pair ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who had the Souls of the whole world committed to their charge . But instances of this nature were endless and infinite . If the Fathers at any time style Peter , Prince of the Apostles , they mean no more by it , than the best and purest Latine writers mean by princeps , the first or chief person of the number , more considerable than the rest , either for his age or zeal . Thus (f) Eusebius tells us , Peter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prolocutor of all the rest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the greatness and generosity of his mind , that is , in (g) Chrysostome's language , he was the mouth and chief of the Apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because eager and forward at every turn , and ready to answer those questions which were put to others . In short , as he had no Prerogative above the rest , besides his being the Chair-man and President of the Assembly , so was it granted to him upon no other considerations , than those of his age , zeal , and gravity , for which he was more eminent than the rest . VIII . We proceed next to enquire into the fitness and qualification of the Persons commissionated for this employment ; and we shall finde them admirably qualified to discharge it , if we consider this following account . First , They immediately received the Doctrine of the Gospel from the mouth of Christ himself ; he intended them for Legati à latere , his peculiar Embassaders to the World , and therefore furnished them with instructions from his own mouth ; and in order hereunto he train'd them up for some years under his own Discipline and institution : he made them to understand the mysteries of the Kingdom of 〈◊〉 〈◊〉 , when to others it was not given ; treated them with the affection of a Father , and the freedom and familiarity of a friend . Henceforth I call you not servants , for the servant knoweth not what his Lord doth , but I have called you friends : for all things that I have heard of my Father , I have made known unto you . They heard all his Sermons , were privy both to his publick and private discourses ; what he preach'd abroad , he expounded to them at home ; he gradually instructed them in the knowledge of Divine things , and imparted to them the notions and mysteries of the Gospel , not all at once , but as they were able to bear them . By which means they were sufficiently capable of giving a satisfactory account of that doctrine to others , which had been so immediately , so frequently communicated to themselves . Secondly , They were insallibly secured from error in delivering the Doctrins and Principles of Christianity : for though they were not absolutely priviledg'd from failures and miscarriages in their lives , ( these being of more personal and private consideration ) yet were they infallible in their Doctrine , this being a matter whereupon the salvation and eternal interests of men did depend . And for this end they had the spirit of truth promised to them , who should guide them into all truth . Under the conduct of this unerring Guide they all steer'd the same course , taught and spake the same things , though at different times , and in distant places : and for what was consign'd to writing , all Scripture was given by inspiration of God , and the holy men spake not , but as they were moved by the Holy Ghost . Hence that exact and admirable harmony that is in all their writings and relations , as being all equally dictated by the same spirit of truth . Thirdly , They had been eye-witnesses of all the material passages of our Saviour's life , continually conversant with him from the commencing of his publick ministery , till his ascension into heaven ; they had survey'd all his actions , seen all his miracles , observ'd the whole method of his conversation , and some of them attended him in his most private solitudes and retirements . And this could not but be a very rational satisfaction to the minds of men , when the publishers of the Gospel solemnly declared to the world , that they reported nothing concerning our Saviour , but what they had seen with their own eyes , and of the truth whereof they were as competent Judges , as the acutest Philosopher in the world . Nor could there be any just 〈◊〉 to suspect that they impos'd upon men in what they delivered ; for besides their naked plainness and simplicity in all other passages of their lives , they chearfully submitted to the most exquisire hardships , tortures , and sufferings meerly to attest the truth of what they published to the World. Next to the evidence of our own senses , no testimony is more valid and forcible , than his who relates what himself has seen . Upon this account our Lord told his Apostles , that they should be witnesses to him both in Judaea and Samaria , and to the uttermost parts of the earth . And so necessary a qualification of an Apostle was this thought to be , that it was almost the only condition propounded in the choice of a new Apostle after the fall of Judas : Wherefore ( says Peter ) of these men which have companied with us all the time that the Lord Jesus went 〈◊〉 and out among us , beginning from the Baptism of John , unto the same day that he was taken up from us , must one be ordained to be a witness with us of his 〈◊〉 . Accordingly we find the Apostles constantly making use of this argument as the most rational evidence to convince those whom they had to deal with . We are witnesses of all things which Jesus did both in the Land of the Jews , and in Jerusalem , whom they slew and hanged on a tree : Him God raised up the third day , and shewed him openly , not to all the people , but unto witnesses , chosen 〈◊〉 of God , even to us , who did eat and drink with him after he rose from the dead : And he commanded us to preach unto the people , and to testifie that it is he that is ordained of God to be Judge of the quick and dead . Thus S. John after the same way of arguing appeals to sensible demonstration , That which was from the beginning , which we have heard , which we have seen with our eyes , which we have look'd upon , and our hands have handled of the word of life : ( For the life was manifested , and we have seen it and bear witness , and shew unto you that cternal life which was with the Father , and was manifested unto us ) That which we have seen and heard , declare we unto you , that ye also may have fellowship with us . This , to name no more , S. Peter thought a sufficient vindication of the Apostolical doctrine from the suspicion of forgery and imposture , We have not followed cunningly devised fables , when we made known unto you the power and coming of our Lord Jesus Christ , but were eye-witnesses of his majesty . God had frequently given testimony to the divinity of our blessed Saviour , by visible manifestations and appearances from Heaven , and particularly by an audible voice , This is my beloved Son in whom I am well pleased . Now this Voice which came from Heaven ( says he ) we heard , when we were with him in the holy Mount. IX . Fourthly , The Apostles were invested with a power of working Miracles , as the readiest means to procure their Religion a firm belief and entertainment in the minds of men . For Miracles are the great confirmation of the truth of any doctrine , and the most rational evidence of a divine commission . For seeing God only can create , and controll the Laws of nature , produce something out of nothing , and call things that are not , as if they were , give eyes to them that were born blind , raise the dead , &c. things plainly beyond all possible powers of nature ; no man that believes the wisdom and goodness of an infinite being , can suppose that this God of truth should affix his seal to a lye , or communicate this power to any that would abuse it , to confirm and countenance delusions and impostures . Nicodemus his reasoning was very plain and convictive , when he concludes that Christ must needs be a teacher come from God , for that no man could do those Miracles that he did , except God were with him . The force of which argument lies here , that nothing but a Divine power can work Miracles , and that Almighty God cannot be supposed miraculously to assist any but those , whom he himself sends upon his own errand . The stupid and barbarous Lycaonians , when they beheld the Man who had been a Cripple from his Mothers womb , cured by S. Paul in an instant only with the speaking of a word , saw that there was something in it more than humane , and therefore concluded that the Gods were come down to them in the likeness of men . Upon this account * S. Paul reckons Miracles among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the signs and evidences of an Apostle , whom therefore (h) Chrysostom brings in elegantly pleading for himself , that though he could not shew as the signs of his Priesthood and Ministry , long Robes , and gaudy Vestments , with Bells sounding at their borders , as the Aaronical Priests did of old ; though he had no golden Crowns or holy Mitres , yet could he produce what was infinitely more venerable and regardable than all these , unquestionable Signs and Miracles : he came not with Altars and Oblations , with a number of strange and symbolick Rites ; but what was greater , raised the dead cast out Devils , cured the blind , healed the lame , making the Gentiles obedient by word and deed , thorough many signs and wonders wrought by the power of the spirit of God. These were the things that clearly shewed that their mission and ministry was not from men , nor taken up of their own heads , but that they acted herein by a Divine warrant and authority . That therefore it might plainly appear to the World , that they did not falsify in what they said , or deliver any more than God had given them in commission , he enabled them to do strange and miraculous operations , bearing them witness both with signs and wonders , and with divers miracles and gifts of the Holy Ghost . This was a power put into the first draught of their commission , when confined only to the Cities of Israel ; As ye go , preach , saying , The Kingdom of Heaven is at hand ; Heal the sick , cleanse the lepers , raise the dead , cast out Devils , freely you have received , freely give : but more fully confirmed upon them , when our Lord went to Heaven , then he told them , that these signs should follow them that believe , that in his Name they should cast out Devils , and speak with new tongues ; that they should take up serpents , and if they drank any deadly thing it should not hurt them , that they should lay hands on the sick and they should recover : And the event was accordingly , for they went forth , and preached every where , the Lord working with them , and confirming the word with signs following . When Paul and Barnabas came up to the Council at Jerusalem , this was one of the first things they gave an account of , all the multitude keeping silence , while they declared what miracles and wonders God had wrought among the Gentiles by them . Thus the very shadow of Peter as he passed by cured the sick : thus God wrought special miracles by the hands of Paul : so that from his body were brought unto the sick , handkerchiefs , or aprons , and the diseases departed from them , and the evil spirits went out of them . So that besides the innate characters of Divinity which the Christian religion brought along with it , containing nothing but what was highly reasonable , and very becoming God to reveal ; it had the highest external evidence that any Religion was capable of , the attestation of great and unquestionable Miracles , done not once or twice , not privately and in corners , not before a few simple and credulous persons , but frequently and at every turn , publickly and in places of the most solemn concourse , before the wisest and most judicious enquirers , and this power of miracles continued not only during the Apostles time , but for some Ages after . X. But because besides Miracles in general , the Scripture takes particular notice of many gifts and powers of the Holy Ghost conferred upon the Apostles and first Preachers of the Gospel , it may not be amiss to consider some of the chiefest and most material of them , as we find them enumerated by the Apostle , only premising this observation , that though these gifts were distinctly distributed to persons of an inferiour order , so that one had this , and another that , yet were they all conferr'd upon the Apostles , and doubtless in larger proportions than upon the rest . First , we take notice of the gift of Prophecy , a clear evidence of divine inspiration , and an extraordinary mission , the testimony of Jesus is the spirit of prophecy . It had been for many Ages the signal and honourable priviledge of the Jewish Church , and that the Christian Oeconomy might challenge as sacred regards from men , and that it might appear that God had not withdrawn his Spirit from his Church in this new state of things , it was revived under the dispensation of the Gospel , according to that famous prophecy of Joel exactly accomplished ( as Peter told the Jews ) upon the day of 〈◊〉 , when the miraculous gifts of the Holy Ghost were so plentifully shed upon the Apostles and Primitive Christians ; This is that which was spoken by the Prophet Joel , It shall come to pass in the last days ( saith God ) I will pour out of my spirit upon all flesh , and your Sons and your Daughters shall 〈◊〉 , and your young Men shall see 〈◊〉 , and your old Men shall dream Dreams ; and on my servants , and on my Hand-maidens I will pour out in those days of my spirit , and they shall prophesie . It lay in general in revealing and making known to others the mind of God , but discovered it self in particular instances ; partly in forctelling things to come , and what should certainly happen in after-times : a thing set beyond the reach of any finite understanding ; for though such effects as depend upon natural agents , or moral and political causes , may be foreseen by studious and considering persons , yet the knowledge of futurities , things purely contingent , that meerly depend upon mens choice , and their mutable and uncertain wills , can only fall under his view , who at once beholds things past , present , and to come . Now this was conferred upon the Apostles and some of the first Christians , as appears from many instances in the History of the Apostolick Acts , and we find the Apostles writings frequently interspersed with prophetical predictions concerning the great apostasie from the 〈◊〉 , the universal corruption and degeneracy of manners , the rise of particular heresies , the coming of Antichrist , and several other things which the spirit said 〈◊〉 should come to pass in the latter times ; besides that S. John's whole Book of Revelation is almost intirely made up of prophecies concerning the future state and condition of the Church . Sometimes by this spirit of prophecy God declared things that were of present concernment to the exigences of the Church , as when he signified to them that they should set apart Paul and Barnabas for the conversion of the Gentiles , and many times immediately designed particular persons to be Pastors and Governours of the Church . Thus we read of the gift that was given to Timothy by prophecy , with the laying on of the hands of the Presbytery , that is , his Ordination , to which he was particularly pointed out by some prophetick designation . But the main use of this prophetick gift in those times was to explain some of the more difficult and particular parts of the Christian doctrine , especially to expound and apply the ancient prophecies concerning the 〈◊〉 and his Kingdom in their publick Assemblies ; whence the gift of prophecy is explained by understanding all mysteries , and all knowledge , that is , the most dark and difficult places of Scripture , the types and figures , the ceremonies and prophecies of the Old Testament . And thus we are commonly to understand those words , Prophets , and prophecying , that so familiarly occur in the New Testament . Having 〈◊〉 differing according to the grace that is given to us , whether prophesie , let us prophecy according to the proportion of faith , that is , expound Scripture according to the generally-received principles of Faith and Life . So the Apostle elsewhere prescribing Rules for the decent and orderly managing of Divine worship in their publick Assemblies , let the Prophets ( says he ) speak two or three ( that is , at the same Assembly ) and let the other judge ; and if while any is thus expounding , another has a Divine 〈◊〉 , whereby he is more particularly enabled to explain some difficult and emergent passage , let the first hold his peace : for ye may all , all that have this gift , prophesie one by one , that so thus orderly proceeding , all may learn , and all may be comforted . Nor can the 〈◊〉 pretend that this interruption is an unseasonable check to his revelation , seeing he may command himself ; for though among the Gentiles the prophetick and 〈◊〉 impulse did so violently press upon the inspired Person , that he could not govern himself , yet in the Church of God the spirits of the Prophets are subject to the Prophets , may be so ruled and restrained by them , as to make way for others . This order of Christian Prophets considered as a distinct Ministery by it self is constantly placed next to the Apostolical Office , and is frequently by Saint Paul preferred before any other spiritual Gifts then bestowed upon the Church . When this spirit of Prophecy ceased in the Christian Church , we cannot certainly finde . It continued some competent time beyond the Apostolick Age. ( (i) ) Justin Martyr expresly tells Trypho the Jew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gifts of Prophecy are even yet extant among us ; an argument , as he there tells him , that those things which had of old been the great Priviledges of their Church , were now translated into the Christian Church . And ( (k) ) 〈◊〉 speaking of a Revelation made to one Alcibiades , who lived about the time of Irenaeus , adds , that the Divine Grace had not withdrawn its Presence from the Church , but that they still had the Holy Ghost as their Councellor to direct them . XI . Secondly , They had the gift of discerning spirits , whereby they were enabled to discover the truth or falshood of mens pretences , whether their gifts were real or counterfeit , and their persons truly inspired or not . For many men acted only by diabolical impulses , might entitle themselves to Divine inspirations , and others might be imposed upon by their delusions , and mistake their dreams and fancies for the Spirits dictates and revelations ; or might so subtilly and artificially counterfeit revelations , that they might with most pass for currant , especially in those times when these supernatural gifts were so common and ordinary ; and our Lord himself had 〈◊〉 told them that false Prophets would arise , and that many would confidently plead for themselves before him , that they had prophesied in his name . That therefore the Church might not be imposed upon , God was pleased to endue the Apostles , and it may be some others , with an immediate faculty of discerning the Chaffe from the Wheat , true from false Prophets ; nay , to know when the true Prophets delivered the revelations of the Spirit , and when they expressed only their own conceptions . This was a mighty priviledge , but yet seems to me to have extended farther , to judge of the sincerity or hypocrisie of mens hearts in the profession of Religion , that so bad men being discovered , suitable censures and punishments might be passed upon them , and others cautioned to avoid them . Thus Peter at first sight discovered Ananias and Saphira , and the rotten hypocrisie of their intentions , before there was any external evidence in the case ; and told Simon Magus , though baptized before upon his embracing Christianity , that his heart was not right in the sight of God , for I perceive ( says he ) that thou art in the gall of bitterness , and in the bond of iniquity . Thirdly , the Apostles had the gift of Tongues , furnished with variety of utterance , able to speak on a sudden several languages which they had never learnt , as occasion was administred , and the exigences of persons and Nations with whom they conversed , did require . For the 〈◊〉 being principally designed to convert the world , and to plant Christianity in all Countries and Nations ; it was absolutely necessary that they should be able readily to express their minds in the Languages of those Countries to which they addressed themselves : seeing otherwise it would have been a work of time and difficulty , and not consistent with the term of the Apostles lives , had they been first to learn the different Languages of those Nations , before they could have preached the Gospel to them . Hence this gift was diffused upon the Apostles in larger measures and proportions than upon other men ; I speak with Tongues more than you all , says S. Paul ; that is , than all the gifted persons in the Church of Corinth . Our Lord had told the Apostles before his departure from them , that they should be endued with power from on high , which upon the day of Pentecost was particularly made good in this instance , when in a moment they were enabled to speak almost all the Languages of the then known World , and this as a specimen and first-fruits of the rest of those miraculous powers that were conferr'd upon them . XII . A fourth gift was that of Interpretation , or unfolding to others what had been delivered in an unknown tongue . For the Christian Assemblies in those days were frequently made up of men of different Nations , and who could not understand what the Apostles or others had spoken to the Congregation ; this God supplied by this gift of interpretation , enabling some to interpret what others did not understand , and to speak it to them in their own native language . S. Paul largely discourses the necessity of this gift in order to the instructing and edifying of the Church , seeing without it their meetings could be no better than the Assembly at Babel after the confusion of Languages , where one man must needs be a Barbarian to another , and all the praying and preaching of the Minister of the Assembly be to many altogether fruitless and unprofitable , and no better than a speaking into the Air. What 's the speaking though with the tongue of Angels to them that do not understand it ? How can the Idiot and unlearned say Amen , who understands not the language of him that giveth thanks ? The duty may be done with admirable quaintness and accuracy , but what 's he the better , from whom 't is lock'd up in an unknown tongue ? A consideration that made the Apostle solemnly profess , that he had rather speak five words in the Church with his understanding , that by his voice he may teach others also , than ten thousand words in an unknown tongue . Therefore if any man speak in an unknown tongue , let it be but by two , or at most by three , and let one interpret what the rest have spoken : but if there be no interpreter , none present able to do this , let him keep silence in the Church , and speak to himself and to God. A man that impartially reads this discourse of the Apostle , may wonder how the Church of Rome in defiance of it can so openly practise , so confidently defend their Bible and Divine Services in an unknown tongue , so flatly repugnant to the dictates of common reason , the usage of the first Christian Church , and these plain Apostolical commands . But this is not the only instance wherein that Church has departed both from Scripture , Reason , and the practice of the first and purest Ages of Christianity . Indeed there is some cause why they are so zealous to keep both Scripture and their Divine Worship in a strange Language , lest by reading the one the people should become wise enough to discover the gross errors and corruptions of the other . Fifthly , The Apostles had the gift of Healing , of curing diseases without the arts of Physick ; the most inveterate distempers being equally removable by an Almighty power , and vanishing at their speaking of a word . This begot an extraordinary veneration for them and their Religion among the common sort of men , who , as they are strongliest moved with sensible effects , so are most taken with those miracles that are beneficial to the life of man. Hence the infinite Cures done in every place , God mercifully providing that the Body should partake with the Soul in the advantages of the Gospel , the cure of the one ushering in many times the conversion of the other . This gift was very common in those early days , bestowed not upon the Apostles only , but the ordinary Governours of the Church , who were wont to lay their hands upon the sick , and sometimes to anoint them with oil ( a symbolick rite in use among the Jews , to denote the grace of God ) and to pray over , and for them in the name of the Lord Jesus , whereby upon a hearty confession and forsaking of their sins , both health and pardon were at once bestowed upon them . How long this gift , with its appendant ceremony of Unction lasted in the Church , is not easie to determine ; that it was in use in * Tertullian's time , we learn from the instance he gives us of Proculus a Christian , who cured the Emperor Severus , by anointing him with oil ; for which the Emperor had him in great honour , and kept him with him at Court all his life ; it afterwards vanishing by degrees , as all other miraculous powers , as Christianity gain'd firm sooting in the World. As for Extreme 〈◊〉 , so generally maintained and practised in the Church of Rome , nay , and by them made a Sacrament , I doubt it will receive very little countenance from this Primitive usage . Indeed could they as easily restore sick men to health , as they can anoint them with oil , I think no body would contradict them ; but till they can pretend to the one , I think it unreasonable they should use the other . The best is , though founding it upon this Apostolical practice , they have turn'd it to a quite contrary purpose , instead of recovering men to life and health , to dispose and fit them for dying , when all hopes of life are taken from them . XIII . Sixthly , The Apostles were invested with a power of immediately inflicting corporal punishments upon great and notorious sinners ; and this probably is that which he means by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , operations of powers , or working miracles , which surely cannot be meant of miracles in general , being reckoned up amongst the particular gifts of the Holy Ghost , nor is there any other to which it can with equal probability refer . A power to inflict diseases upon the body , as when S. Paul struck Elymas the Sorcerer with blindness , and sometimes extending to the loss of life it self , as in the sad instance of Ananias and Saphira . This was the Virga Apostolica , the Rod ( mentioned by S. Paul ) which the Apostles held and shak'd over scandalous and insolent offenders , and sometimes laid upon them : What will ye ? shall I come to you with a rod ? or in love , and the spirit of meekness ? Where , observe ( says * Chrysostom ) how the Apostle tempers his discourse ; the love and meekness , and his desire to know , argued care and kindness ; but the rod spake dread and terror : a Rod of severity and punishment , and which sometimes mortally chastised the offender . Elsewhere he frequently gives intimations of this power , when he has to deal with stubborn and incorrigible persons ; Having in a readiness to revenge all disobedience , when your obedience is fulfilled ; for though I should boast something more of our authority ( which the Lord hath given us for edification , and not for your destruction ) I should not be ashamed ; that I may not seem as if I would terrifie you by letters . And he again puts them in mind of it at the close of his Epistle , I told you before , and foretell you as if I were present the second time , and being absent now I write to them which heretofore have sinned , and to all others , that if I come again I will not spare . But he hop'd these smart warnings would supersede all further severity against them ; Therefore I write these things being absent , lest being present I should use sharpness , according to the power which the Lord hath given me to edification , and not to destruction . Of this nature was the delivering over persons unto Satan for the destruction of the flesh , the chastising the body by some present pain or sickness , that the spirit might be saved by being brought to a seasonable repentance . Thus he dealt with Hymeneus and Alexander , who had made shipwrack of Faith and a good Conscience , he delivered them unto Satan , that they might learn not to blaspheme . Nothing being more usual in those times than for 〈◊〉 excommunicate , and cut off from the body of the Church , to be presently arrested by Satan , 〈◊〉 the common Serjeant and Executioner , and by him either actually possessed , or tormented in their bodies by some diseases which he brought upon them . And indeed this severe discipline was no more than necessary in those times , when Christianity was wholly destitute of any civil or coercive power , to beget and keep up a due reverence and regard to the sentence and determinations of the Church , and to secure the Laws of Religion , and the holy censures from being sleighted by every bold and contumacious offender . And this effect we find it had after the dreadful instance of 〈◊〉 and Saphira , Great fear came upon all the Church , and upon as many as heard these things . To what has been said concerning these Apostolical gifts , let me further observe , That they had not only these gifts residing in themselves , but a power to bestow them upon others , so that by imposition of hands or upon hearing and embracing the Apostle's doctrine , and being baptized into the Christian Faith , they could confer these miraculous powers upon persons thus qualifisied to receive them , whereby they were in a moment enabled to speak divers Languages , to Prophecy , to Interpret , and do other miracles to the admiration and astonishment of all that heard and saw them . A priviledge peculiar to the Apostles ; for we do not find that any inferiour Order of gifted persons were intrusted with it . And therefore as * Chrysostom well observes , though Philip the Deacon wrought great miracles at Samaria , to the conversion of many , yea to the conviction of Simon Magus himself , yet the Holy Ghost fell upon none of them , only they were baptized in the Name of the Lord Jesus : till Peter and John came down to them , who having prayed for them that they might receive the Holy Ghost , they laid their hands upon them , and they received the Holy Ghost . Which when the Magician beheld , he offered the Apostles money to enable him , that on whom soever he laid his hands , he might derive these miraculous powers upon them . XIV . Having seen how sitly furnished the Apostles were for the execution of their Office , let us in the last place enquire into its duration and continuance . And here it must be considered , that in the Apostolical Office there was something extraordinary , and something ordinary . What was 〈◊〉 was their immediate Commission derived from the mouth of Christ himself , their unlimited charge to preach the Gospel up and down the World , without being tied to any particular places ; the supernatural and miraculous powers conferr'd upon them as Apostles ; their infallible guidance in delivering the doctrines of the Gospel ; and these all expired and determined with their persons . The standing and perpetual part of it was to teach and instruct the people in the duties and principles of Religion , to administer the Sacraments , to constitute Guides and 〈◊〉 , and to exercise the discipline and government of the Church : and in these they are succeeded by the ordinary Rulers and Ecclesiastick Guides , who were to superintend and discharge the affairs and offices of the Church , to the end of the World. Whence it is that Bishops and Governours came to be styled Apostles , as being their successors in ordinary ; for so they frequently are in the writings of the Church . Thus Timothy , who was Bishop of Ephesus , is called an (a) Apostle ; Clemens of Rome , Clemens the (b) Apostle ; S. Mark Bishop of Alexandria , by (c) 〈◊〉 styled both an Apostle and Evangelist ; Ignatius , a Bishop and (d) Apostle . A title that continued in after Ages , especially given to those that were the first planters or restorers of Christianity in any Country . In the Coptick Kalendar , published by (e) Mr. Selden , the VII th day of the month Baschnes , answering to our Second of May , is dedicated to the memory of S. Athanasius the Apostle . Acacius and Paulus in their (f) Letter to Epiphanius , style him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a new Apostle and Preacher : and (g) Sidonius Apollinaris writing to Lupus Bishop of Troyes in France , speaks of the honour due to his eminent Apostleship . An observation which it were easie enough to confirm by abundant instances , were it either doubtful in it self , or necessary to my purpose , but being neither , I forbear . Joan. Euchait . Metropolitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE LIFE OF S. PETER . S. PETER . He was crucified at Rome with his head downwards , and Buried in the Vatican there . S. Hierom. after he had planted a Christian Church first at Antioch and afterwards at Rome . S. Peter's Martyrdom . Ioh. 21. 18. 19. Verily verily I say unto thee when thou wast young thou girdedst thy self & walkedst whither thou wouldst but when thou shalt be old thou shalt stretch forth thy hands & another shall gird thee & carry thee whither thou wouldst not . This spake he signifying by what death he should glorify God SECT . I. Of S. Peter from his Birth till his First coming to Christ. Bethsaida S. Peter's Birth-place : Its dignity of old , and fate at this day . The time of his Birth enquired into . Some Errors noted concerning it . His names ; Cephas , the imposing of it notes no Superiority over the rest of the Apostles . The custom of Popes assuming a new Name at their Election to the Papacy , whence . His kindred and relations ; whether He or Andrew the elder Brother . His Trade and way of life what , before his coming to Christ. The Sea of Galilee , and the conveniency of it . The meanness and obscurity of his Trade . The remarkable appearances of the Divine Providence in propagating Christianity in the World by mean and unlikely Instruments . THE Land of Palestine was , at and before , the coming of our Blessed Saviour , distinguished into three several Provinces , Judaea , Samaria , and Galilee . This last was divided into the Upper , and the Lower . In the Upper , called also Galilee of the Gentiles , within the division anciently belonging to the Tribe of Nephthali , stood Bethsaida , formerly an obscure and inconsiderable Village , till lately reedified and enlarged by * Philip the Tetrarch , by him advanced to the place and title of a City , replenished with inhabitants , and fortified with power and strength ; and in honour of Julia the daughter of Augustus Caesar , by him styled Julias . Situate it was upon the banks of the Sea of Galilee , and had a Wilderness on the other side , thence called the Desart of Bethsaida , whither our Saviour used often to retire , the privacies and solitudes of the place advantageously ministring to Divine contemplations . But Bethsaida was not so remarkable for this adjoyning Wilderness , as it self was memorable for a worse sort of Barrenness , Ingratitude and Unprofitableness under the influences of Christ's Sermons and Miracles , thence severely upbraided by him , and threatned with one of his deepest woes , Woe unto thee Chorazin , woe unto thee Bethsaida , &c. A woe that it seems stuck close to it , for whatever it was at this time , * one who surveyed it in the last Age tells us , that it was shrunk again into a very mean and small Village , consisting only of a few cottages of Moores and wild Arabs ; and later travellers have since assured us , that even these are dwindled away into one poor cottage at this day . So fatally does sin undermine the greatest , the goodliest places ; so certainly does God's Word take place , and not one lot a either of his promises or threatnings fall to the ground . Next to the honour that was done it by our Saviour's presence , who living most in these parts frequently resorted hither , it had nothing greater to recommend it to the notice of posterity , than that ( besides some other of the Apostles ) it was the Birth-place of S. Peter ; a person how inconsiderable soever in his private fortunes , yet of great note and eminency , as one of the prime Embassadors of the Son of God , to whom both Sacred and Ecclesiastical stories give , though not a superiority , a precedency in the Colledge of Apostles . 2. THE particular time of his Birth cannot be recovered , no probable footsteps or intimations being left of it : in the general we may conclude him at least Ten years elder than his Master ; his married condition , and setled course of life at his first coming to Christ , and that authority and respect which the gravity of his person procured him amongst the rest of the Apostles , can speak him no less : but for any thing more particular and positive in this matter , I see no reason to affirm . Indeed might we trust the account , which one ( who pretends to calculate his Nativity with ostentation enough ) has given of it , we are told that he was born three years before the Blessed Virgin , and just XVII . before the Incarnation of our Saviour . But let us view his account . Nat. est Ann. ab Orbe Cond . 4034 à Diluvio 2378 V. G. 734 Ann. Oct. August . 8 à 10 ejus consul . 24 à pugna Actiac . 12 An. Herodis Reg. 20 ante B. Virg. 3 ante Chr. nat . 17 When I met with such a pompous train of Epocha's , the least I expected was truth and certainty . This computation he grounds upon the date of S. Peter's death , placed ( as * elsewhere he tells us ) by Bellarmine in the LXXXVI . year of his Age ; so that recounting from the year of Christ LXIX . when Peter is commonly said to have suffered , he runs up his Age to his Birth , and spreads it out into so many several dates . But alas , all is built upon a sandy bottom . For besides his mistake about the year of the World , few of his dates hold due correspondence . But the worst of it is , that after all this , * Bellarmine ( upon whose single testimony all this fine fabrick is erected ) says no such thing , but only supposes , merely for arguments sake , that S. Peter might very well be LXXXVI . ( 't is erroneously printed LXXVI . ) years old at the time of his Martyrdom . So far will confidence , or ignorance , or both carry men aside , if it could be a mistake , and not rather a bold imposing upon the World. But of this enough , and perhaps more than it deserves . 3. BEING circumcised according to the Rites of the Mosaic Law , the name given him at his circumcision was Simon or Symeon , a name common amongst the Jews , especially in their latter times . This was afterwards by our Saviour not abolished , but additioned with the title of Cephas , which in Syriack ( the vulgar Language of the Jéws at that time ) signifying a stone or rock , was thence derived into the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by us , Peter : so far was * Hesychius out , when rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Expounder or Interpreter , probably deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to explain and interpret . By this new imposition our Lord seemed to denote the firmness and constancy of his Faith , and his vigorous activity in building up the Church , as a spiritual house upon the the true rock , the living and corner-stone , chosen of God and precious , as S. Peter himself expresses it . Nor can our Saviour be understood to have hereby conferred upon him any peculiar Supremacy or Sovereignty above , much less over the rest of the Apostles ; for in respect of the great trusts committed to them , and their being sent to plant Christianity in the World , they are all equally stiled Foundations : nor is it accountable either to Scripture , or reason to suppose , that by this Name our Lord should design the person of Peter to be that very rock , upon which his Church was to be built . In a fond imitation * of this new name given to S. Peter , those who pretend to be his Successors in the See of Rome , usually lay by their own , and assume a new name upon their advancement to the Apostolick Chair , it being one of the first questions ‖ which the Cardinals put to the new-elected Pope , by what name he will please to be called . This custome first began about the Year 844 , when Peter di Bocca-Porco ( or Swines-mouth ) being chosen Pope , changed his name into Sergins the Second : probably not so much to avoid the uncomeliness of his own name , as if unbefitting the dignity of his place ( for this being but his Paternal name would after have been no part of his Pontifical stile and title ) as out of a mighty reverence to S. Peter , accounting himself not worthy to bear his name ; though it was his own baptismal name . Certain it is that none of the Bishops of that See ever assumed S. Peter's name , and some who have had it as their Christian name before , have laid it aside upon their election to the Papacy . But to return to our Apostle . 4. HIS Father was Jonah , probably a Fisherman of Bethsaida , for the sacred story takes no further notice of him , than by the bare mention of his Name ; and I believe there had been no great danger of mistake , though * Metaphrastes had not told us , that it was not Jonas the Prophet , who came out of the Belly of the Whale . Brother he was to S. Andrew the Apostle , and some question there is amongst the Ancients which was the elder Brother . ‖ Epiphanius ( probably from some Tradition current in his time ) clearly adjudges it to S. Andrew , herein universally followed by those of the Church of Rome , that the precedency given to S. Peter may not seem to be put upon the account of his Seniority . But to him we may oppose the authority of * S. Chrysostome , a Person equal both in time and credit , who expresly says , that though Andrew came later into life than Peter , yet he first brought him to the knowledge of the Gospel : which Baronius against all pretence of reason would understand of his entring into eternal life . Besides (a) S. Hierom , (b) Cassian , (c) Bede , and others , are for S. Peter being elder Brother , expresly ascribing it to his Age , that he rather than any other , was President of the Colledge of Apostles . However it was , it sounds not a little to the honour of their Father , ( as of Zebedee also in the like case ) that of but twelve Apostles two of his Sons were taken into the number . In his Youth he was brought up to Fishing , which we may guess to have been the staple-trade of Bethsaida , ( which hence probably borrowed its name , signifying an house or habitation of Fishing , though others render it by Hunting ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally bearing either ) much advantaged herein by the Neighbourhood of the Lake of Gennesareth ( on whose banks it stood ) 〈◊〉 also the Sea of Galilee , and the Sea of Tiberias , according to the mode of the Hebrew language , wherein all greater confluences of Waters are called Seas . Of this Lake the Jews have a saying , * that of all the seven Seas which God created , he made choice of none but the Sea of Gennesareth : which however intended by them , is true only in this respect , that our blessed Saviour made choice of it , to honour it with the frequency of his presence , and the power of his miraculous operations . In length it was an hundred furlongs , ‖ and about XI over ; the Water of it pure and clear , sweet and most fit to drink ; stored it was with several sorts of Fish , and those different both in kind and taste from those in other places . Here it was that Peter closely followed the exercise of his calling ; from whence it seems he afterwards removed to Capernaum , ( probably upon his marriage , at least frequently resided there ) for there we meet with his House , and there we find him paying Tribute : an House , over which * Nicephorus tells us , that Helen the Mother of Constantine erected a beautiful Church to the honour of S. Peter . This place was equally advantageous for the managery of his Trade , standing upon the Influx of Jordan into the Sea of Galilee , and where he might as well reap the fruits of an honest and industrious diligence . A mean , I confess , it was , and a more servile course of life , as which besides the great pains and labour it required , exposed him to all the injuries of wind and weather , to the storms of the Sea , the darkness and tempestousness of the Night , and all to make a very small return . An imployment , whose restless troubles , constant hardships , frequent dangers , and amazing horrours are ( for the satisfaction of the learned Reader ) thus elegantly described by one , whose Poems may be justly stiled Golden Verses , receiving from the Emperour Antoninus a piece of Gold for every Verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But meanness is no bar in God's way , the poor , if virtuous , are as dear to Heaven , as the wealthy and the honourable , equally alike to him , with whom there is no respect of persons . Nay our Lord seemed to cast a peculiar honour upon this profession , when afterwards calling him and some others of the same Trade from catching of Fish , to be ( as he told them ) Fishers of men . 5. AND here we may justly reflect upon the wise and admirable methods of the Divine providence , which in planting and propagating the Christian Religion in the World , made choice of such mean and unlikely instruments , that he should hide these things from the wise and prudent , and reveal them unto babes , men that had not been educated in the Academy , and the Schools of Learning , but brought up to a Trade , to catch Fish , and mend Nets ; most of the Apostles being taken from the meanest Trades , and all of them ( S. Paul excepted ) unfurnished of all arts of learning , and the advantages of liberal and ingenuous education : and yet these were the men that were designed to run down the World , and to overturn the learning of the prudent . Certainly had humane wisdome been to manage the business , it would have taken quite other measures , and chosen out the profoundest Rabbins , the acutest Philosophers , the smoothest Orators , such as would have been most likely by strength of reason and arts of rhetorick to have triumph'd over the minds of men , to grapple with the stubberness of the Jews , and baffle the finer notions and speculations of the Greeks . We find that those Sects of Philosophy that gain'd most credit in the Heathen-world , did it this way , by their eminency in some Arts and Sciences , whereby they recommended themselves to the acceptance of the wiser and more ingenious part of mankind . * Julian the Apostate thinks it a reasonable exception against the Jewish Prophets , that they were incompetent messengers and interpreters of the Divine will , because they had not their minds cleared and purged , by passing through the Circle of polite arts and learning . Why , now this is the wonder of it , that the first Preachers of the Gospel should be such rude unlearned men , and yet so suddainly , so powerfully prevail over the learned World , and conquer so many , who had the greatest parts and abilities , and the strongest prejudices against it , to the simplicity of the Gospel . When Celsus objected that the Apostles were but a company of mean and illiterate persons , sorry Mariners and Fishermen , * Origen quickly returns upon him with this answer , That hence 't was plainly evident , that they taught Christianity by a Divine power , when such persons were able with such an uncontrouled success to subdue men to the obedience of the Word ; for that they had no eloquent tongues , no subtle and discursive heads , none of the refin'd and rhetorical Arts of Greece to conquer the minds of men . For my part ( says he ‖ in another place ) I verily believe that the Holy Jesus purposely made use of such Preachers of his Doctrine , that there might be no suspicion , that they came instructed with Arts of Sophistry , but that it might be clearly manifest to all the World , that there was no crafty design in it , and that they had a Divine power going along with them , which was more efficacious , than the greatest volubility of expression , or ornaments of speech , or the artifices which were used in the Graecian compositions . Had it not been for this Divine power that upheld it ( as he * elsewhere argues ) the Christian Religion , must needs have sunk under those weighty pressures that lay upon it , having not only to contend with the potent opposition of the Senate , Emperors , People , and the whole power of the Roman Empire , but to conflict with those home-bred wants and necessities , wherewith its own professors were oppressed and burdened . 6. IT could not but greatly vindicate the Apostles from all suspicion of forgery and imposture in the thoughts of sober and unbyassed persons , to see their Doctrine readily entertained by men of the most discerning and inquisitive minds . Had they dealt only with the rude and the simple , the idiot and the unlearned , there might have been some pretence to suspect , that they lay in wait to deceive , and designed to impose upon the World by crafty and insinuative arts and methods . But alas they had other persons to deal with , men of the acutest wits , and most profound abilities , the wisest Philosophers , and most subtle disputants , able to weigh an argument with the greatest accuracy , and to decline the force of the strongest reasonings , and who had their parts edg'd with the keenest prejudices of education , and a mighty veneration for the Religion of their Country , a Religion that for so many Ages had governed the World , and taken firm possession of the minds of men . And yet notwithstanding all these disadvantages these plain men conquered the wise and the learned , and brought them over to that Doctrine that was despised and scorned , opposed and persecuted , and that had nothing but its own native excellency to recommend it : A clear evidence that there was something in it beyond the craft and power of men . Is not this ( says an elegant * Apologist , making his address to the Heathens ) enough to make you believe and entertain it , to consider that in so short a time it has diffused it self over the whole World , civilized the most barbarous Nations , softned the roughest and most intractable tempers , that the greatest Wits and Scholars , Orators , Grammarians , Rhetoricians , Lawyers , Physicians , and Philosophers have quitted their formerly dear and beloved sentiments , and heartily embraced the Precepts and Doctrines of the Gospel ? Upon this account ‖ Theodoret does with no less truth than elegancy insult and triumph over the Heathens : He tells them that whoever would be at the pains to compare the best Law-makers either amongst the Greeks or Romans , with our Fishermen and Publicans , would soon perceive what a Divine vertue and efficacy there was in them above all others , whereby they did not only conquer their neighbours , not only the Greeks and Romans , but brought over the most barbarous Nations to a compliance with the Laws of the Gospel , and that not by force of Arms , not by numerous bands of Souldiers , not by methods of torture and cruelty , but by meek perswasives , and a convincing the World of the excellency and usefulness of those Laws which they propounded to them . A thing which the wisest and best men of the Heathen-world could never do , to make their dogmata and institutions universally obtain , nay that Plato himself could never by all his plausible and insinuative arts make his Laws to be entertained by his own dear Athenians . He farther shews them , that the Laws published by our Fishermen and Tentmakers could never be abolished ( like those made by the best amongst them ) by the policies of Caius , the power of Claudius , the cruelties of Nero , or any of the succeding Emperors , but still they went on conquering and to conquer , and made Millions both of Men and Women willing to embrace flames , and to encounter Death in its most horrid shapes , rather than dis-own and forsake them : whereof he calls to witness those many Churches and Monuments every where erected to the memory of Christian Martyrs , no less to the honour than advantage of those Cities and Countries , and in some sence to all Mankind . 7. THE summe of the Discourse is , in the Apostles words , that God chose the foolish things of the world to confound the wise , the weak to confound those that are mighty , the base things of the world , things most vitified and despised , yea and things which are not , to bring to nought things that are . These were the things , these the Persons , whom God sent upon this errand to silence the Wise , the Scribe , and the Disputer of this World , and to make foolish the wisdome of this world . For though the Jews required a sign , and the Greeks sought after wisdome , though the preaching a crucified Saviour was a scandal to the Jewes , and foolishness to the learned 〈◊〉 , yet by this foolishness of preaching God was pleased to save them that believed : and in the event made it appear that the foolishness of God is wiser than men , and the weakness of God stronger than men . That so the honour of all might intirely redound to himself ; so the Apostle concludes , that no Flesh should glory in his presence , but that he that glorieth , should glory in the Lord. SECT . II. Of S. Peter from his first coming to Christ , till his being call'd to be a Disciple . Peter , before his coming to Christ , 〈◊〉 Disciple ( probably ) of John the Baptist. His first approaches to Christ. Our Lord's communication with him . His return to his Trade . Christ's entring into Peter's Ship , and preaching to the people at the Sea of Galilee . The 〈◊〉 draught of Fishes . Peter's great astonishment at this evidence of our Lord's Divinity . His call to be a Disciple . Christ's return to Capernaum , and healing Peter's Mother-in-Law . THOUGH we find not whether Peter before his coming to Christ was engag'd in any of the particular Sects at this time in the Jewish Church , yet is it greatly probable , that he was one of the Disciples of John the Baptist. For first , 't is certain that his brother Andrew was so , and we can hardly think , these two brothers should draw contrary ways , or that he who was so ready to bring his brother the early tidings of the Messiah , that the Sun of righteousness was already risen in those parts , should not be as solicitous to bring him under the discipline and influences of John the Baptist , the Day-star that went before him . Secondly , Peter's forwardness and curiosity at the first news of Christ's appearing , to come to him , and converse with him , shew that his expectations had been awakened , and some light in this matter conveyed to him by the preaching and ministry of John , who was the voice of one crying in the wilderness , Prepare ye the way of the Lord , make his paths streight , shewing them who it was that was coming after him . 2. HIS first acquaintance with Christ commenced in this manner . The Blessed Jesus having for thirty years passed through the solitudes of a private life , had lately been baptized in Jordan , and there publickly owned to be the Son of God by the 〈◊〉 solemn attestations that Heaven could give him , whereupon he was immediately 〈◊〉 into the wilderness to a personal contest with the Devil for forty days together . So natural is it to the enemy of mankind to malign our happiness , and to seek to blast our joys , when we are under the highest instances of the Divine grace and favour . His enemy being conquered in three set battels , and fled , he returned hence , and came down to Bethabara beyond Jordan , where John was baptizing his Proselytes , and endeavouring to satisfie the Jews , who had sent to him curiously to enquire concerning this new Messiah that appeared among them . Upon the great testimony which the Baptist gave him , and his pointing to our Lord then passing by him ; two of John's disciples who were then with him presently followed after Christ , one of which was Andrew , Simon' s brother . It was towards Evening when they came , and therefore probably stayed with him all night , during which Andrew had opportunity to inform himself , and to satisfie his most scrupulous enquiries . Early the next morning ( if not that very evening ) he hastned to acquaint his brother Simon with these glad tidings . 'T is not enough to be good and happy alone ; Religion is a communicative principle , that like the circles in the water , delights to multiply it self , and to diffuse its influences round about it , and especially upon those , whom nature has placed nearest to us . He tells him , they had found the long-look'd for Messiah , him whom Moses and the Prophets had so signally foretold , and whom all the devout and pious of that Nation had so long expected . 3. SIMON ( one of those who look'd for the Kingdom of God , and waited for redemption in Israel ) ravished with this joyful news , and impatient of delay , presently follows his brother to the place : whither he was no sooner come , but our Lord to give him an evidence of his Divinity , salutes him at first 〈◊〉 by name , tells him what , and who he was , both as to his name and kindred , what title should be given him , that that he should be call'd Cephas , or Peter ; a name which he afterwards actually conferr'd upon him . What passed further between them , and whether these two brothers henceforward personally attended our Saviour's motions in the number of his Disciples , the Sacred Story leaves us in the dark . It seems probable , that they stay'd with him for some time , till they were instructed in the first rudiments of his doctrine , and by his leave departed home . For it 's reasonable to suppose , that our Lord being unwilling , at this time especially , to awaken the jealousies of the State by a numerous retinue , might dismiss his Disciples for some time , and Peter and Andrew amongst the rest , who hereupon returned home to the exercise of their calling , where he found them afterwards . 4. IT was now somewhat more than a year , since our Lord having entred upon the publick stage of action , constantly went about doing good , healing the sick , and preaching the Gospel of the Kingdom , residing usually at 〈◊〉 , and the parts about it , where by the constancy of his preaching , and the reputation of his miracles , his fame spread about all those Countries ; by means whereof multitudes of people from all parts flock'd to him , greedily desirous to become his Auditors . And what wonder if the parch'd and barren Earth thirsted for the showers of Heaven ? It hapned that our Lord retiring out of the City , to enjoy the privacies of contemplation upon the banks of the Sea of Galilee , it was not long before the multitude found him out ; to avoid the crowd and press whereof he step'd into a Ship or Fisher-Boat , that lay near to the shore , which belonged to Peter , who together with his companions after a tedious and unsuccessful night , were gone a-shore to wash and dry their Nets . He who might have commanded , was yet pleased to intreat Peter ( who by this time was returned into his Ship ) to put a little from the shore . Here being sate , he taught the people , who stood along upon the shore to hear him . Sermon ended , he resolv'd to seal up his doctrine with a miracle , that the people might be the more effectually convinced , that he was a Teacher come from God. To this purpose , he bad Simon lanch out further , and cast his Net into the Sea : Simon tells him , they had don 't already , that they had been fishing all the last night , but in vain ; and if they could not succeed then ( the most proper season for that imployment ) there was less hope to speed now , it being probably about Noon . But because where God commands , it is not for any to argue , but obey ; at our Lord's instance he let down the Net , which immediately inclosed so great a multitude of Fishes , that the Net began to break , and they were forced to call to their partners , who were in a Ship hard by them , to come in to their assistence . A draught so great , that it loaded both their Boats , and that so full , that it endangered their sinking before they could get safe to shore : An instance , wherein our Saviour gave an ocular demonstration , that , as Messiah , God had put all things under his feet , not only Fowls of the Air , but the Fish of the Sea , and whatsoever passeth through the paths of the Seas . 5. AMAZ'D they were all at this miraculous draught of Fishes , whereupon Simon in an 〈◊〉 of admiration , and a mixture of humility and fear , threw himself at the feet of Christ , and pray'd him to depart from him , as a vile and a sinful person . So evident were the appearances of Divinity in this miracle , that he was over-powred and dazled with its brightness and lustre , and reflecting upon himself , could not but think himself unworthy the presence of so great a person , so immediately sent from God ; and considering his own state ( Conscience being hereby more sensibly awakened ) was afraid , that the Divine vengeance might pursue and overtake him . But our Lord to abate the 〈◊〉 of his fears , assures him that this miracle was not done to amaze and terrifie him , but to strengthen and confirm his Faith ; that now he had nobler work and imployment for him ; instead of catching Fish , he should , by perswading men to the obedience of the Gospel , catch the Souls of men : And accordingly commanded him and his brother to follow him : ( the same command which presently after he gave to the two Sons of 〈◊〉 . ) The word was no sooner spoken , and they landed , but disposing their concerns in the hands of friends ( as we may presume prudent and reasonable men would ) they immediately left all , and followed him ; and from this time Peter and the rest became his constant and inseparable Disciples , living under the rules of his Discipline and Institutions . 6. FROM hence they returned to 〈◊〉 , where our Lord entring into Simon' s house ( the place in all likelihood where he was wont to lodge during his residence in that City ) found his Mother-in-law visited with a violent Fever . No priviledges afford an exemption from the ordinary Laws of humane Nature ; Christ under her roof did not protect this Woman from the assaults and invasions of a Fever : Lord , behold , he whom thou lovest is sick , as they said concerning Lazarus . Here a fresh opportunity offered it self to Christ of exerting his Divine Power . No sooner was he told of it , but he came to her bed-side , rebuked the Paroxysms , commanded the Fever to be gone , and taking her by the hand to lift her up , in a moment restored her to perfect health , and ability to return to the business of her Family , all cures being equally easie to Omnipotence . SECT . III. Of S. Peter from his Election to the Apostolate , till the Confession which he made of Christ. The Election of the Apostles ; and our Lord 's solemn preparation for it . The Powers and Commission given to them . Why Twelve chosen . Peter the first in order , not power . The Apostles when and by whom Baptized . The Tradition of Euodius of Peter's being immediately Baptized by Christ , rejected , and its authorities proved in sufficient . Three of the Apostles more intimately conversant with our Saviour . Peter's being with Christ at the raising Jairus his Daughter . His walking with Christ upon the Sea. The creatures at God's command act contrary to their natural Inclinations . The weakness of Peter's Faith. Christ's power in commanding down the storm , an evidence of his Divinity . Many Disciples desert our Saviour's preaching . Peter's prosession of constancy in the name of the rest of the Apostles . OUR Lord being now to elect some peculiar persons , as his immediate Vicegerents upon Earth , to whose care and trust he might commit the building up of his Church , and the planting that Religion in the World , for which he himself came down from Heaven ; In order to it he privately over-night withdrew himself into a solitary Mountain ( commonly called the Mount of Christ , from his frequent repairing thither , though some of the Ancients will have it to be Mount Tabor ) there to make his solemn address to Heaven for a prosperous success on so great a work . Herein leaving an excellent copy and precedent to the Governours of his Church , how to proceed in setting apart persons to so weighty and difficult an employment . Upon this Mountain we may conceive there was an Oratory or place of prayer ( probably intimated by S. Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for such Proseucha's or houses of Prayer , usually uncovered , and standing in the fields , the Jews had in several places ) wherein our Lord continued all night , not in one continued and intire act of devotion , but probably by intervals , and repeated returns of duty . 2. EARLY the next morning his Disciples came to him , out of whom he made choice of Twelve to be his Apostles , that they might be the constant attendants upon his person , to hear his Discourses , and be Eye-witnesses of his Miracles ; to be always conversant with him while he was upon Earth , and afterwards to be sent abroad up and down the World to carry on that work which he himself had begun ; whom therefore he invested with the power of working Miracles , which was more completely conferr'd upon them after his Ascension into Heaven . Passing by the several fancies and conjectures of the Ancients , why our Saviour pitch'd upon the just number of Twelve ; ( whereof before ) it may deserve to be considered , whether our Lord being now to appoint the Supreme Officers and Governours of his Church , which the Apostle styles the Commonwealth of Israel , might not herein have a more peculiar allusion to the twelve Patriarchs , as founders of their several Tribes , or to the constant Heads and Rulers of those twelve Tribes of which the body of the Jewish Nation did consist : Especially since he himself seems elsewhere to give countenance to it , when he tells the Apostles that when the Son of man shall sit on the Throne of his Glory , that is , be gone back to Heaven , and have taken full possession of his Evangelical Kingdom , which principally commenc'd from his Resurrection , that then they also should sit upon twelve Thrones , judging the twelve Tribes of Israel , that is , they should have great powers and authorities in the Church , such as the power of the Keys , and other Rights of Spiritual Judicature and Sovereignty , answerable in some proportion to the power and dignity which the Heads and Rulers of the twelve Tribes of Israel did enjoy . 3. IN the enumeration of these twelve Apostles , all the Evangelists constantly place S. Peter in the front ; and S. Matthew expresly tells us , that he was the first , that is , he was the first that was called to be an Apostle : his Age also and the gravity of his person more particularly qualifying him for a Primacy of Order amongst the rest of the Apostles , as that without which no society of men can be managed or maintained . 〈◊〉 than this , as none will deny him , so more than this , neither Scripture nor 〈◊〉 antiquity do allow him . And now it was , that our Lord actually conferr'd that 〈◊〉 upon him , which before he had promised him , Simon he surnamed Peter . It 〈◊〉 here be enquired , when , and by whom the Apostles were baptized . That they were is unquestionable , being themselves appointed to confer it upon others ; but when , or how , the Scripture is altogether silent . * Nicephorus from no worse an Author , as he pretends , than Euodius , next 〈◊〉 S. Peter's immediate successor in the 〈◊〉 of Autioch , tells us , That of all the Apostles Christ baptized none but Peter with his own hands ; that Peter baptized Andrew , and the two sons of 〈◊〉 , and they the rest of the Apostles . This , if so , would greatly make for the honour of S. Peter . But , alas ! his authority is not only suspicious , but 〈◊〉 , in a manner deserted by S. Peter's best friends , and the strongest champions of his cause : Baronius himself , however 〈◊〉 * willing to make use of him , elsewhere ‖ confessing that this Epistle of 〈◊〉 is altogether unknown to any of the Ancients . As for the testimony of Clemens Alexandrinus , which to the same purpose he quotes out of Sophronius , ( though not Sophronius , but * Johannes Moschus , as is notoriously known , be the Author of that Book ) besides , that it is delivered upon an uncertain report , pretended to have been alledged in a discourse between one Dionysius Bishop of Ascalon and his Clergy , out of a Book of Clemens , not now extant ; his Authors are much alike , that is , of no great value and authority . 4. AMONGST these Apostles , our Lord chose a Triumvirate , Peter and the two sons of Zebedee to be his more intimate companions , whom he admitted more familiarly than the rest , unto all the more secret passages and transactions of his Life . The first instance of which was on this occasion . Jairus , a Ruler of the Synagogue , had a daughter desperately sick , whose disease having baffled all the arts of Physick , was 〈◊〉 curable by the immediate agency of the God of Nature . He therefore in all humility addresses himself to our Saviour ; which he had no sooner done , but servants 〈◊〉 post to tell him , that it was in vain to trouble our Lord , for that his daughter was dead . Christ bids him not despond , if his Faith held out , there was no danger . And 〈◊〉 none to follow him , but Peter , James , and John , goes along with him to the house ; where he was derided by the sorrowful friends , and neighbours , for telling them that she was not perfectly dead . But our Lord entering in , with the commanding efficacy of two words , restor'd her at once both to life and perfect health . 5. OUR Lord after this preached many Sermons , and wrought many Miracles : amongst which , none more remarkable , than his feeding a multitude of five thousand men , besides women and children , with but five Loaves , and two Fishes ; of which , nevertheless , twelve Baskets of sragments were taken up . Which being done , and the multitude dismissed , he commanded the Apostles to take Ship , it being now near night , and to cross over to Capernaum , whilest he himself , as his manner was , retired to a neighbouring mountain , to dispose himself to Prayer and Contemplation . The Apostles were 〈◊〉 got into the middle of the Sea , when on a sudden a violent Storm and Tempest began to arise , whereby they were brought into present danger of their lives . Our Saviour , who knew how the case stood with them , and how much they laboured under infinite pains and fears , having himself caused this Tempest , for the greater trial of their Faith , a little before morning ( for so long they remained in this imminent danger ) immediately conveyed himself upon the Sea , where the Waves received him , being proud to carry their Master . He who refused to 〈◊〉 the Devil , when tempting him to throw himself down from the Pinnacle of the Temple , did here commit himself to a boisterous & instable Element , and that in a violent Storm , walking upon the water , as if it had been dry ground . But that infinite power that made and supports the World , as it gave rules to all particular beings , so can when it please countermand the Laws of their Creation , and make them act contrary to their natural inclinations . If God say the word , the Sun will stand still in the middle of the Heavens ; if Go back , 't will retrocede , as upon the Dial of Ahaz : if he command it , the Heavens will become as Brass , and the Earth as Iron , and that for three years and an half together , as in the case of 〈◊〉 's prayer ; if he say to the Sea Divide , 't will run upon heaps , and become on both sides as firm as a wall of Marble . Nothing can be more natural , than for the fire to burn , and yet at God's command it will forget its nature , and become a screen and a fence to the three Children in the Babylonian Furnace . What heavier than Iron , or more natural than for gravity to tend downwards ? and yet when God will have it , Iron shall float like Cork on the top of the water . The proud and raging Sea that naturally refuses to bear the bodies of men while alive , became here as firm as Brass , when commanded to wait upon , and do homage to the God of Nature . Our Lord walking towards the Ship , as if he had an intention to pass by it , he was espied by them , who presently thought it to be the Apparition of a Spirit . Hereupon they were seiz'd with great terror and consternation , and their fears in all likelihood heightned by the vulgar opinion , that they are evil Spirits that chuse rather to appear in the night than by day . While they were in this agony , our Lord taking compassion on them , calls to them , and bids them not be afraid , for that it was no other than he himself . Peter ( the eagerness of whose temper carried him forward to all bold and resolute undertakings ) intreated our Lord , that if it was he , he might have leave to come upon the water to him . Having received his orders , he went out of the Ship , and walked upon the Sea to meet his Master . But when he found the wind to bear hard against him , and the waves to rise round about him , whereby probably the sight of Christ was intercepted , he began to be afraid , and the higher his fears arose , the lower his Faith began to sink , and together with that , his body to sink under water : whereupon in a passionate fright he cried out to our Lord to help him , who , reaching out his arm , took him by the hand , and set him again upon the top of the water , with this gentle reproof , O thou of little Faith , wherefore didst thou doubt ? It being the weakness of our Faith that makes the influences of the Divine power and goodness to have no better effect upon us . Being come to the Ship , they took them in , where our Lord no sooner arrived , but the winds and waves observing their duty to their Sovereign Lord , and having done the errand which they came upon , mannerly departed , and vanished away , and the Ship in an instant was at the shore . All that were in the Ship being strangely astonished at this Miracle , and fully convinced of the Divinity of his person , came and did homage to him , with this confession , Of a truth thou art the Son of God. After which they went ashore , and landed in the Country of Genezareth , and there more fully acknowledged him before all the people . 6. THE next day great multitudes flocking after him , he entred into a Synagogue at Capernaum , and taking occasion from the late Miracle of the loaves , which he had wrought amongst them , he began to discourse concerning himself , as the true Manna , and the Bread that came down from Heaven ; largely opening to them many of the more sublime and Spiritual mysteries , and the necessary and important duties of the Gospel . Hereupon a great part of his Auditory , who had hitherto followed him , finding their understandings gravelled with these difficult and uncommon Notions , and that the duties he required were likely to grate hard upon them , and perceiving now that he was not the Messiah they took him for , whose Kingdom should consist in an external Grandeur and plenty , but was to be managed and transacted in a more inward and Spiritual way ; hereupon fairly left him in open field , and henceforth quite turned their backs upon him . Whereupon our Lord turning about to his Apostles , asked them whether they also would go away from him ? Peter ( spokes-man generally for all the rest ) answered , whither should they go , to mend and better their condition ? should they return back to Moses ? Alas ! he laid a yoke upon them , which neither they nor their Fathers were able to bear . Should they go to the Scribes and Pharisees ? they would feed them with Stones instead of Bread , obtrude humane Traditions upon them for Divine dictates and Commands . Should they betake themselves to the Philosophers amongst the Gentiles ? they were miserably blind and short-sighted in their Notions of things , and their sentiments and opinions not only different from , but contrary to one another . No , 't was he only had the words of Eternal life , whose doctrine could instruct them in the plain way to Heaven ; that they had fully assented to what both John and he had said concerning himself , that they were fully perswaded both from the efficacy of his Sermons , which they heard , and the powerful conviction of his Miracles , which they had seen , that he was the Son of the living God , the true Messiah and Saviour of the World. But notwithstanding this fair and plausible testimony , he tells them , that they were not all of this mind , that there was a Satan amongst them , one that was moved by the spirit and impulse , and that acted according to the rules and interest of the Devil : intimating Judas who should betray him . So hard is it to meet with a body of so just and pure a constitution , wherein some rotten member or distempered part is not to be found . SECT . IV. Of S. Peter from the time of his Confession , till our Lord's last Passover . Our Saviour's Journy with his Apostles to Caesarea . The Opinions of the People concerning Him. Peter's eminent Confession of Christ , and our Lord 's great commendation of it . Thou art Peter , and upon this Rock , &c. The Keys of the Kingdom of Heaven how given . The advantage the Church of Rome makes of these passages . This confession made by Peter in the name of the rest , and by others before him . No personal priviledge intended to S. Peter : the same things elsewhere promised to the other Apostles . Our 〈◊〉 discourse concerning his 〈◊〉 . Peter's unseasonable zeal in disswading him from it , and our Lord 's severe rebuking him . Christ's Transfiguration , and the glory of it : Peter how affected with it . Peter's paying Tribute for Christ and himself . This Tribute , what . Our Saviour's discourse upon it . Offending brethren how oft to be forgiven . The young man commanded to sell all . What compensation made to the followers of Christ. Our Lord 's triumphant entrance into Jerusalem . Preparation made to keep the Passover . 1. IT was some time since our Saviour had kept his third Passover at Jerusalem , when he directed his Journy towards Caesarea Philippi , where by the way having like a lawful Master of his Family first prayed with his Aposlles , he began to ask them ( having been more than two Years publickly conversant amongst them ) what the world thought concerning him . They answered , that the Opinions of Men about him were various and different ; that some took him for John the Baptist , lately risen from the dead , between whose Doctrine , Discipline , and way of life , in the main there was so great a Correspondence . That others thought he was Elias ; probably judging so , from the gravity of his Person , freedom of his Preaching , the fame and reputation of his Miracles , especially since the Scriptures assured them he was not dead , but taken up into Heaven ; and had so expresly foretold , that he should return back again . That others look'd upon him as the Prophet Jeremiah alive again , of whose return the Jewes had great expectations , in so much that some of them thought the Soul of Jeremias was re-inspired into 〈◊〉 . Or if not thus , at least that he was one of the more eminent of the ancient Prophets , or that the Souls of some of these Persons had been breathed into him ; The Doctrine of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Transmigration of Souls first broached and propagated by Pythagoras , being at this time current amongst the Jews , and owned by the Pharisees as one of their prime Notions and Principles . 2. THIS Account not 〈◊〉 , our Lord comes closer and nearer to them ; tells them , It was no wonder if the common People were divided into these wild thoughts concerning him : but since they had been always with him , had been hearers of his Sermons , and Spectators of his Miracles , he enquired , what they themselves thought of him . Peter , ever forward to return an Answer , and therefore by the Fathers frequently stiled The Mouth of the Apostles , * told him in the name of the rest , That he was the Messiah , The Son of the living God , promised of old in the Law and the Prophets , heartily desired and looked for by all good men , anointed and set apart by God to be the King , Priest , and Prophet of his People . To this excellent and comprehensive confession of Peter's , Our Lord returns this great Eulogie and Commendation ; Blessed art thou Simon Bar Jonah , Flesh and Blood hath not revealed it unto thee , but my Father which is in Heaven : That is , this Faith which thou hast now confessed is not humane , contrived by Man's wit , or built upon his testimony , but upon those Notions and Principles which I was sent by God to reveal to the World , and those mighty and solemn attestations , which he has given from Heaven to the truth both of my Person and my Doctrine . And because thou hast so freely made this Confession , therefore I also say unto thee , that thou art Peter , and upon this Rock I will build my Church , and the gates of Hell shall not prevail against it : That is , that as thy Name signifies a Stone or Rock , such shalt thou thy self be , firm , solid , and immoveable , in building of the Church , which shall be so orderly erected by thy care and diligence , and so firmly founded upon that faith which thou hast now confessed , that all the assaults and attempts which the powers of Hell can make against it , shall not be able to overturn it . Moreover I will give unto thee the Keys of the Kingdom of Heaven , and whatsoever thou shalt bind on Earth , shall be bound in Heaven , and whatsoever thou shalt loose on Earth , shall be loosed in Heaven : That is , thou shalt have that spiritual authority and power within the Church , whereby as with Keys thou shalt be able to shut and lock out obstinate and impenitent sinners , and upon their repentance to unlock the door , and take them in again : And what thou shalt thus regularly do , shall be own'd in the Court above , and ratified by God in Heaven . 3. UPON these several passages , the Champions of the Church of Rome , mainly build the unlimited Supremacy and Infallibility of the Bishops of that See ; with how much truth , and how little reason , it is not my present purpose to discuss . It may suffice here to remark , that though this place does very much tend to exalt the honour of Saint Peter , yet is there nothing herein personal and peculiar to him alone , as distinct from , and preserred above the rest of the Apostles . Does he here make confession of Christ's being the Son of God ? Yet , besides that herein he spake but the sence of all the rest , this was no more than what others had said as well as he , yea besore he was so much as call'd to be a Disciple . Thus Nathanael at his first coming to Christ expresly told him , Rabbi , thou art the Son of God , Thou art the King of Israel . Does our Lord here stile him a Rock ? All the Apostles are elsewhere equally called Foundations , yea said to be the Twelve Foundations , upon which the Wall of the new Jerusalem , that is , the Evangelical Church is 〈◊〉 ; and sometimes others of them besides Peter are called Pillars , as they have relation to the Church already built . Does Christ here promise the Keys to Peter ? that is , Power of Governing , and of exercising Church-censures , and of absolving penitent sinners ? The very same is elsewhere promised to all the Apostles , and almost in the very same termes and words . If thine offending Brother , prove obstinate , tell it unto the Church ; but , if he neglect to hear the Church , let him be unto thee as an Heathen and a Publican . Verily I say unto you , whatsoever ye shall bind on Earth , shall be bound in Heaven , and whatsoever ye shall loose on Earth , shall be loosed in Heaven . And elsewhere , when ready to leave the World , he tells them , As my Father hath sent me , even so send I you : whose soever sins ye remit , they are remitted unto them ; and whose soever sins ye retain , they are retained . By all which it is evident , that our Lord did not here give any personal prerogative to S. Peter , as Universal Pastor and Head of the Christian Church , much less to those who were to be his Successors in the See of Rome ; But that as he made this Confession in the name of the rest of the Apostles , so what was here promised unto him , was equally intended unto all . Nor did the more considering and judicious part of the Fathers ( however giving a mighty reverence to S. Peter ) ever understand it in any other sence . Sure I am , that * Origen tells us , that every true Christian that makes this confession with the same Spirit and Integrity which S. Peter did , shall have the same blessing and commendation from Christ conferr'd upon him . 4. THE Holy Jesus knowing the time of his Passion to draw on , began to prepare the minds of his Apostles against that fatal Hour ; telling them what hard and bitter things he should suffer at Jerusalem , what affronts and indignities he must undergo , and be at last put to death with all the arts of torture and disgrace , by the Decree of the Jewish Sanhedrim . Peter , whom our Lord had infinitely incouraged and indeared to him , by the great things which he had lately said concerning him , so that his spirits were now afloat , and his passions ready to over-run the banks , not able to endure a thought that so much evil should befall his Master , broke out into an over-confident and unseasonable interruption of him : He took him and began to rebuke him , saying , Be it far from thee , Lord , this shall not be unto thee . Besides his great kindness and affection to his Master , the minds of the Apostles were not yet throughly purged from the hopes and expectations of a glorious reign of the Messiah , so that Peter could not but look upon these sufferings as unbecoming and inconsistent with the state and dignity of the Son of God. And therefore thought good to advise his Lord , to take care of himself , and while there was time to prevent and avoid them . This , our Lord , who valued the redemption os Mankind infinitely before his own ease and safety , resented at so high a rate , that he returned upon him with this tart and stinging reproof , Get thee behind me Satan ; The very same treatment which he once gave to the Devil himself , when he made that insolent proposal to him , To fall down and worship him : though in Satan it was the result of pure malice and hatred ; in Peter only an error of love , and great regard . However our Lord could not but look upon it as mischievous and diabolical counsel , prompted and promoted by the great Adversary of Mankind . A way therefore , says Christ , with thy hellish and pernicious counsel , Thou art an offence unto me , in seeking to oppose and undermine that great design , for which I purposely came down from 〈◊〉 : In this thou savourest not the things of God , but those that be of men , in suggesting to me those little shifts and arts of safety and self-preservation , which humane prudence , and the love of mens own selves are wont to dictate to them . By which , though we may learn Peter's mighty kindness to our Saviour , yet that herein he did not take his measures right . A plain evidence that his infallibility had not yet taken place . 5. About a week after this , our Saviour being to receive a Type and Specimen of his future 〈◊〉 , took with him his three more intimate Apostles , Peter , and the two sons of Zebedee , and went up into a very high mountain , which the Ancients generally conceive to have been Mount Thabor , a round and very high mountain , situate in the plains of Galilce . And now was even literally fulfilled what the Psalmist had spoken , Tabor and Hermon shall rejoyce in thy Name : for what greater joy and triumph , than to be peculiarly chosen to be the holy Mount , whereon our Lord in so eminent a manner received from God the Father , honour and glory , and made such magnificent displays of his Divine power and Majesty ? For while they were here earnestly imployed in Prayer , ( as seldom did our Lord enter upon any eminent action , but he first made his address to Heaven ) he was suddenly transformed into another manner of appearance ; such a lustre and radiancy darted from his face , that the Sun it self shines not brighter at Noon-day ; such beams of light reflected from his garments , as out-did the light it self that was round about them , so exceeding pure and white , that the Snow might blush to compare with it ; nor could the Fullers art purifie any thing into half that whiteness : an evident and sensible representation of the glory of that state , wherein the just shall walk in white , and shine as the Sun in the Kingdom of the Father . During this Heavenly scene , there appeared Moses and Elias , ( who , as the Jews say , shall come together ) clothed with all the brightness and majesty of a glorified state , familiarly conversing with him , and discoursing of the death and sufferings which he was shortly to undergo , and his departure into Heaven . Behold here together the three greatest persons that ever were the Ministers of Heaven : Moses , under God , the Instituter and promulgator of the Law ; Elias the great reformer of it , when under its deepest degeneracy and corruption ; and the blessed Jesus the Son of God , who came to take away what was weak and imperfect , and to introduce a more manly and rational institution , and to communicate the last Revelation which God would make of his mind to the World. Peter and the two Apostles that were with him , were in the mean time fallen asleep , heavy through want of natural rest , ( it being probably night when this was done ) or else over-powred with these extraordinary appearances , which the frailty and weakness of their present state could not bear , were fallen into a Trance . But now awaking , were strangely surprised to behold our Lord surrounded with so much glory , and those two great persons conversing with him , knowing who they were , probably by some particular marks and signatures that were upon them , or else by immediate revelation , or from the discourse which passed betwixt Christ and them , or possibly from some communication which they themselves might have with them . While these Heavenly guests were about to depart , Peter in a great rapture and ecstasie of mind addressed himself to our Saviour , telling him how infinitely they were pleased and delighted with their being there ; and to that purpose desiring his leave , that they might erect three Tabernacles , one for him , one for Moses , and one for Elias . While he was thus saying , a bright cloud suddenly over-shadowed , and wrapt them up : out of which came a voice , This is my beloved Son , in whom I am well pleased , hear ye him : which when the Apostles heard , and saw the cloud coming over them , they were seised with a great consternation , and fell upon their faces to the ground , whom our Lord gently touched , bade them arise and disband their fears : whereupon looking up , they saw none but their Master , the rest having vanished and disappeared . In memory of these great transactions , * Bede tells us , that in pursuance of S. Peter's petition about the three Tabernacles , there were afterwards three Churches built upon the top of this Mountain , which in after times were had in great veneration , which might possibly give some foundation to 〈◊〉 report which * one makes , that in his time there were shew'd the ruines of those three Tabernacles , which were built according to S. Peter's desire . 6. After this , our Lord and his Apostle's having travelled through Galilce , the gatherers of the Tribute-money came to Peter , and asked him , whether his Master was not obliged to pay the Tribute , which God , under the Mosaick Law , commanded to be yearly paid by every Jew above Twenty years old , to the use of the Temple , which so continued to the times of Vespatian , under whom the Temple being destroyed , it was by him transferred to the use of the Capitol at Rome , being to the value of half a Shekel , or Fifteen pence of our money . To this question of theirs , Peter positively answers , yes ; knowing his Master would never be backward , either to give unto Caesar the things that are Caesar's , or to God the things that are God's . Peter going into the house to give an account to his Master , and to know his mind concerning it , Christ prevented him with this question , What thinkest thou , Simon , of whom do 〈◊〉 Kings exact Tribute , of their own Children and Family , or from other people ? Peter answered , Not from their own Servants , and Family , but from Strangers . To which our Lord presently replied , That then according to his own argument and opinion , both he himself , as being the Son of God , and they whom he had taken to be his Menial and Domestick 〈◊〉 , were free from this Tax of Head-money , yearly to be paid to God. But rather than give offence , by seeming to despise the Temple , and to undervalue that Authority that had setled this Tribute , he resolves to put himself to the expence and charges of a Miracle , and therefore commanded Peter to go to the Sea , and 〈◊〉 up the first Fish which came to his Hook , in whose mouth he should find a piece of money ( a Stater , in value a Shekel or half a Crown ) which he took and gave to the Collectors , both for his Master and himself . 7. OUR Lord after this , discoursing to them , how to carry themselves towards their offending Brethren , Peter being desirous to be more particularly informed in this matter , asked our Saviour , How oft a man was obliged to forgive his Brother , in case of offence and trespass , whether seven times were not enough ? He told him , That upon his Neighbours repentance , he was not only bound to do it seven times , but until seventy times seven , that is , he must be indulgent to him , as oft as the offender returns and begs it , and heartily professes his sorrow and repentance . Which he further illustrates by a plain and excellent Parable , and thence draws this Conclusion , That the same measures , either of compassion or cruelty , which men show to their fellow Brethren , they themselves shall meet with at the hands of God , the Supreme Ruler and Justiciary of the World. It was not long after when a brisk young man addressed himself to our Saviour , to know of him , by what methods he might best attain Eternal life . Our Lord , to humble his confidence , bade him sell his Estate , and give it to the poor ; and putting himself under his discipline , he should have a much better treasure in Heaven . The man was rich , and liked not the counsel , nor was he willing to purchase happiness at such a rate ; & accordingly went away under great sorrow and discontent . Upon which Christ takes occasion to let them know , how hardly those men would get to Heaven , who build their comfort and happiness upon the plenty and abundance of these outward things . Peter taking hold of this opportunity , ask'd , What return they themselves should make , who had quitted and renounced whatever they had for his sake and service ? Our Saviour answers , that no man should be a loser by his service ; that , for their parts , they should be recompenced with far greater priviledges ; and that whoever should forsake houses or lands , kindred and relations , out of love to him , and his Religion , should enjoy them again with infinite advantages in this World , if consistent with the circumstances of their state , and those troubles and persecutions which would necessarily arise from the profession of the Gospel : however , they should have what would make infinite amends for all ; Eternal life in the other World. 8. OUR Saviour in order to his last fatal journey to Jerusalem , that he might the better comply with the prophecy that went before of him , sent two of his Apostles , who in all probability were Peter and John , with an Authoritative Commission to fetch him an Asse to ride on , ( he had none of his own ; he who was rich , for our sakes made himself poor ; he lived upon charity all his life , had neither an Asse to ride on , nor an House where to lay his head , no nor after his death a Tomb to lie in , but what the charity of others provided for him ) whereon being mounted , and attended with the festivities of the people , he set forward in his journey ; wherein there appears an admirable mixture of humility and Majesty : The Asse he rode on became the meanness and meekness of a Prophet ; but his arbitrary Commission for the fetching it , and the ready obedience of its owners , spake the prerogative of a King : The Palms born before him , the Garments strew'd in his way , and the joyful Hosannahs and Acclamations of the people , proclaim at once both the Majesty of a Prince , and the Triumph of a Saviour . For such expressions of joy we find were usual in publick and festival solemnities ; thus the * Historian describing the Emperor Commodus his triumphant return to Rome , tells us , that the Senate and whole people of Rome , to testifie their mighty kindness and veneration for him , came out of the City to meet him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , carrying Palms and Laurels along with them , and throwing about all sorts of Flowers that were then in season . In this manner our Lord being entred the City , he soon after retired to Bethany , whence he dispatched Peter and John , to make preparation for the Passeover ; giving them instructions where he would have it kept . Accordingly they found the person whom he had described to them , whom they followed home to his house . Whether this was the house of John the Evangelist ( as Nicephorus tells us ) situate near Mount Sion , or of Simon the Leper , or of Nicodemus , or of Joseph of Arimathea , as others severally conjecture , seeing none of the Evangelists have thought fit to tells us , it may not become us curiously to enquire . SECT . V. Of S. Peter from the last Passeover , till the death of Christ. The Passeover celebrated by our Lord and his Apostles . His washing their feet . Peter's imprudent modesty . The mystery and meaning of the action . The Traitor , who . The Lord's Supper instituted . Peter's confident promise of suffering with and for Christ. Our Lord's dislike of his confidence , and foretelling his denial . Their going to the Mount of Olives . Peter renews his resolution . His 〈◊〉 zeal and affection . Our Saviour's Passion , why begun in a Garden . The bitterness of his Ante-passion . The drowziness of Peter , and the two sons of Zebedee . Our Lord 's great candor towards them , and what it ought to teach us . Christ's apprehension , and Peter's bold attempt upon Malchus . Christ deserted by the Apostles . Peter's following his Master to the High-Priests Hall , and thrice denying him , with Oaths and Imprecations . The Galilean dialect , what . The Cock-crowing , and Peter's repentance upon it . ALL things being now prepared , our Saviour with his Apostles comes down for the celebration of the Passcover . And being entred into the house , they all orderly took their places . Our Lord , who had always taught them by his practice , no less than by his doctrine , did now particularly design to teach them humility and charity by his own example . And that the instance might be the greater , he underwent the meanest offices of the Ministery : towards the end therefore of the Paschal Supper , he arose from the Table , and laying aside his upper garment ( which , according to the fashion of those Eastern Countries , being long , was unfit for action ) and himself taking a Towel , and pouring water into a Bason , he began to wash all the Apostles feet ; not disdaining those of Judas himself . Coming to Peter , he would by no means admit an instance of so much condescension . What ? the Master do this to the Servant ? the Son of God to so vile a sinner ? This made him a second time refuse it , Thou shalt never wash my feet . But our Lord soon corrects his imprudent modesty , by telling him , That if he wash'd him not , he could have no part with him : Insinuating the mystery of this action , which was to denote Remission of sin , and the purifying vertue of the Spirit of Christ to be poured upon all true Christians . Peter satisfied with this answer , soon altered his resolution , Lord , not my feet only , but also my hands , and my head . If the case be so , let me be wash'd all over , rather than come short of my portion in thee . This being done , he returned again to the Table , and acquainted them with the meaning and tendency of this mystical action , and what force it ought to have upon them towards one another . The washing it self denoted their inward and Spiritual cleansing by the Bloud and Spirit of Christ , symbolically typified and 〈◊〉 by all the washings and Baptisms of the Mosaick Institution : The washing of the feet respected our intire sanctification in our whole Spirit , Soul and Body , no part being to be left impure . And then , that all this should be done by so great a person , their Lord and Master , preached to their very senses a Sermon of the greatest humility and condescension , and taught them how little reason they had to boggle at the meanest offices of kindness and charity towards others , when he himself had stoop'd to solow an abasure towards them . And now he began more immediately to reflect upon his sufferings , and upon him , who was to be the occasion of them ; telling them that one of them would be the Traitor to betray him . Whereat they were strangely troubled , and every one began to suspect himself , till Peter ( whose love and care for his Master commonly made him start sooner than the rest ) made signs to S. John , who lay in our Saviour's bosom , to ask him particularly who it was ? which our Saviour presently did , by making them understand , that it was Judas Iscariot , who not long after left the company . 2. AND now our Lord began the Institution of his Supper , that great solemn Institution which he was resolved to leave behind him , to be constantly celebrated in all Ages of the Church , as the standing monument of his love in dying for mankind . For now he told them , that he himself must leave them , and that whither he went , they could not come . Peter , not well understanding what he meant , asked him whither it was that he was going ? Our Lord replied , It was to that place , whither he could not now follow him : but that he should do it afterwards : intimating the Martyrdom he was to undergo for the sake of Christ. To which Peter answered , that he knew no reason why he might not follow him , seeing that if it was even to the laying down of his life for his sake , he was most ready and resolved to do it . Our Lord liked not this over-confident presumption , and therefore told him , they were great things which he promised , but that he took not the true measures of his own strength , nor espied the snares and designs of Satan , who desired no better an occasion than this , to sift and winnow them . But that he had prayed to Heaven for him , That his faith might not fail : by which means being strengthened himself , he should be obliged to strengthen and confirm his brethren . And whereas he so confidently assured him , that he was ready to go along with him , not only into prison , but even to death it self ; our Lord plainly told him , That not withstanding all his confident and generous resolutions , before the Cock crowed twice , that is , before three of the Clock in the morning , he would that very night three several times deny his Master . With which answer our Lord wisely rebuked his confidence , and taught him ( had he understood the lesson ) not to trust to his own strength , but intirely to depend upon him , who is able to keep us from salling . Withall insinuating , that though by his sin he would justly forseit the Divine grace and favour , yet upon his repentance he should be restored to the honour of the Apostolate , as a certain evidence of the Divine goodness and indulgence to him . 3. HAVING sung an Hymn , and concluded the whole affair , he left the house where all these things had been transacted , and went with his Apostles unto the Mount of Olives : where he again put them in mind how much they would be offended at those things which he was now to suffer ; and Peter again renewed his resolute and undaunted promise of suffering , and dying with him ; yea , out of an excessive confidence told him , That though all the rest should for sake and deny him , yet would not 〈◊〉 deny him . How far will zeal and an 〈◊〉 affection transport even a good man into vanity and presumption ! Peter questions others , but never doubts himself . So natural is self-love , so apt are we to take the fairest measures of our selves . Nay , though our Lord had but a little before , once and again reproved this vain humour , yet does he still , not only persist , but grow up in it . So hardly are we brought to espy our own faults , or to be so throughly convinced of them , as to correct and reform them . This confidence of his inspired all the rest with a mighty courage , all the Apostles likewise assuring him of their constant and unshaken adhering to him . Our Lord returning the same answer to Peter which he had done before . From hence they went down into the Village of Gethsemane , where , leaving the rest of the Apostles , he accompanied with none but Peter , James , and John , retired into a neighbouring Garden , ( whither , * 〈◊〉 tells us , Christians even in his time were wont to come solemnly to offer up their Prayers to Heaven , and where , as the ‖ Arabian Geographer informs us , a fair and stately Church was built to the honour of the Virgin Mary ) to enter upon the Ante-scene of the fatal Tragedy that was now approaching ; it bearing a very fit proportion ( as some of the * Fathers have observed ) that as the first Adam fell and ruin'd mankind in a Garden , so a Garden should be the place where the second Adam should begin his Passion , in order to the Redemption of the World. Gardens , which to us are places of repose and pleasure , and scenes of divertisement and delight , were to our Lord a school of Temptation , a Theatre of great horrors and sufferings , and the first approaches of the hour of darkness . 4. HERE it was that the Blessed Jesus laboured under the bitterest Agony that could fall upon humane Nature , which the holy Story describes by words sufficiently expressive of the higest grief and sorrow , he was afraid , sorrowful , and very heavy , yea , his Soul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding sorrowful , and that even unto death , he was fore amazed , and very heavy , he was troubled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Soul was shaken with a vehement commotion ; yea , he was in an Agony , a word by which the Greeks are wont to represent the greatest conflicts and anxieties . The effect of all which was , that he prayed more earnestly , offering up prayers and supplications with strong cries and tears , as the Apostle expounds it , and sweat , as it were , great drops of bloud falling to the ground . What this bloudy sweat was , and how far natural or extraordinary , I am not now concerned to enquire . Certain it is , it was a plain evidence of the most intense grief and sadness : for if an extreme fear or trouble will many times cast us into a cold sweat , how great must be the commotion and conflict of our Saviour's mind , which could force open the pores of his body , lock'd up by the coldness of the night , and make not drops of sweat , but great drops , or ( as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) clods of bloud to issue from them . While our Lord was thus contending with these Ante-Passions , the three Apostles , whom he had left at some distance from him , being tired out with watching , and disposed by the silence of the Night , were fallen fast asleep . Our Lord , who had made three several addresses unto Heaven , that if it might consist with his Father's will , this bitter Cup might pass from him , ( expressing herein the harmless and innocent desires of humane Nature , which always studies its own preservation ) between each of them came to visit the Apostles , and calling to Peter , asked him . Whether they could not watch with him one hour ? advising them to watch and pray , that they enter'd not into temptation , adding this Argument , That the spirit indeed was willing , but that the flesh was weak , and that therefore there was the more need that they should stand upon their guard . Observe here the incomparable sweetness , the generous candor of our blessed Saviour , to pass so charitable a censure upon an action , from whence malice and ill-nature might have drawn monsters and prodigies , and have represented it black as the shades of darkness . The request which our Lord made to these Apostles , was infinitely reasonable , to watch with him in this bitter Agony , their company at least being some refreshment to one , under such sad fatal circumstances ; and this but for a little time , one hour , it would soon be over , and then they might freely consult their own ease and safety : 'T was their dear Lord and Master , whom they now were to attend upon , ready to lay down his life for them , sweating already under the first skirmishes of his sufferings , and expecting every moment when all the powers of darkness would fall upon him . But all these considerations were drown'd in a profound security , the men were fast asleep , and though often awakened and told of it , regarded it not , as if nothing but ease and softness had been then to be dream'd of . An action that look'd like the most prodigious ingratitude , and the highest unconcernedness for their Lord and Master , and which one would have thought had argued a very great coldness and indifferency of affection towards him . But he would not set it upon the Tenters , nor stretch it to what it might easily have been drawn to : he imputes it not to their unthankfulness , or want of affection , nor to their carelesness of what became of him , but merely to their infirmity and the weakness of their bodily temper , himself making the excuse , when they could make none for themselves , the spirit indeed is willing , but the flesh is weak . Hereby teaching us , to put the most candid and favourable construction upon those actions of others , which are capable of various interpretations , and rather with the Bee to suck honey , than with the Spider to draw poison from them . His last Prayer being ended , he came to them , and told them with a gentle rebuke , That now they might sleep on if they pleased , that the hour was at hand , that he should be betrayed , and delivered into the hands of men . 5. WHILE he was thus discoursing to them , a Band of Souldiers sent from the High Priests , with the Traitor Judas to conduct and direct them , rush'd into the Garden , and seised upon him : which when the Apostles saw , they asked him whether they should attempt his rescue . Peter ( whose ungovernable zeal put him upon all dangerous undertakings ) without staying for an answer , drew his Sword , and espying one more busie than the rest in laying hold upon our Saviour , which was Malchus ( who , though carrying Kingship in his name , was but Servant to the High Priest ) struck at him , with an intention to dispatch him : but God over-ruling the stroak , it only cut off his right Ear. Our Lord liked not this wild and unwarrantable zeal , and therefore intreated their patience , whilest he miraculously healed the Wound . And turning to Peter , bad him put up his Sword again ; told him , that they who unwarrantably use the Sword , should themselves perish by it ; that there was no need of these violent and extravagant courses ; that if he had a mind to be rid of his Keepers , he could ask his Father , who would presently send more than twelve Legions of Angels to his rescue and deliverance : But he must drink the Cup which his Father had put into his hand : for how else should the Scriptures be fulfilled , which had expresly foretold , That these things must be ? Whereupon , all the Apostles forsook him , and fled from him ; and they who before in their promises were as bold as Lions , now it came to it like fearful and timorous Hares ran away from him : Peter and John , though staying last with him , yet followed the same way with the rest , preferring their own safety , before the concernments of their Master . 6. NO sooner was he apprehended by the Souldiers , and brought out of the Garden , but he was immediately posted from one Tribunal to another , brought first to Annas , then carried to Caiaphas , where the Jewish Sanhedrim met together in order to his Trial and Condemnation . Peter having a little recovered himself , and gotten loose from his fears , probably encouraged by his Companion S. John , returns back to seek his Master : And finding them leading him to the High Priest's Hall , followed afar off , to see what would be the event and issue . But coming to the Door , could get no admittance , till one of the Disciples who was acquainted there , went out and perswaded the Servant , who kept the Door , to let him in . Being let into the Hall , where the Servants and Officers stood round the Fire , Peter also came thither to warm himself , where being espied by the Servant-maid that let him in , and earnestly looking upon him , she charged him with being one of Christ's Disciples ; which Peter publickly denied before all the Company , positively affirming , that he knew him not ; And presently withdrew himself into the Porch , where he heard the Cock crow : An intimation which one would have thought should have awakened his Conscience into a quick sense of his duty , and the promise he had made unto his Master . In the Porch , another of the Maids set upon him , charging him that he also was one of them that had been with Jesus of Nazareth : which Peter stoutly denyed , saying , that he knew not Christ ; and the better to gain their belief to what he said , ratified it with an Oath . So natural is it for one sin to draw on another . 7. ABOUT an Hour after , he was a third time set upon , by a Servant of the High Priest , Malchus his Kinsman , whose Ear Peter had lately cut off : By him he was charged to be one of Christ's Disciples ; Yea , that his very speech betrayed him to be a Galilean . For the Galileans , though they did not speak a different language , had yet a different Dialect , using a more confused and barbarous , a broader and more unpolished way of pronunciation than the rest of the Jews ; whereby they were easily distinguishable in their speaking from other men : abundant instances whereof there are extant in the Talmud at this day . Nay , not only gave this evidence , but added , that he himself had seen him with Jesus in the Garden . Peter still resolutely denied the matter , and to add the highest accomplishment to his sin , ratified it not only with an Oath , but a solemn Curse and execration , that he was not the person , that he knew not the man. 'T is but a very weak excuse , which * S. Ambrose , and some others make for this Act of Peter's , in saying , I knew not the Man. He did well ( says he ) to deny him to be Man , whom he knew to be God. ‖ S. Hierom takes notice of this pious and well-meant excuse made for Peter , though out of modesty he conceals the name of its Authors , but yet justly censures it as trifling and frivolous , and which to excuse Man from folly , would charge God with falshood : for if he did not deny him , then our Lord was out , when he said , that , that Night he should thrice deny him , that is , his Person , and not only his humanity . Certainly the best Apology that can be made for Peter is , that he quickly repented of this great sin , for no sooner had he done it , but the Cock crew again ; at which intimation our Saviour turn'd about , and earnestly looked upon him : a glance that quickly pierced him to the Heart , and brought to his remembrance , what our Lord had once and again foretold him of , how foully and shamefully he should deny him : whereupon not being able to contain his sorrow , he ran out of Doors to give it vent , and wept bitterly , passionately bewailing his folly , and the aggravations of his sin ; thereby indeavouring to make some reparation for his fault , and recover himself into the favour of Heaven , and to prevent the execution of Divine Justice , by taking a severe revenge upon himself : by these penitential tears he endeavoured to wash off his guilt : as indeed Repentance is the next step to Innocence . SECT . VI. Of S. Peter from Christ ' s Resurrection till his Ascension . Our Lord's care to acquaint Peter with his Resurrection . His going to the Sepulchre . Christ's appearance to Peter , when , and the Reasons of it : The Apostles Journey into Galilee : Christ's appearing to them at the Sea of Tiberias ; His being discovered by the great draught of Fishes . Christ's questioning Peter's love , and why . Feed my Sheep , commended to Peter , imports no peculiar supereminent power and soveraignty . Peter's death and sufferings foretold . Our Lord takes his last leave of the Apostles at Bethany . His Ascension into Heaven . The Chappel of the Ascension . The Apostles joy at their Lord's Exaltation . 1. WHAT became of Peter after his late Prevarication , whether he followed our Saviour through the several stages of his Trial , and personally attended , as a Mourner at the Funerals of his Master , we have no account left upon Record . No doubt he stayed at Jerusalem , and probably with S. John , together with whom we first find him mentioned , when both setting forwards to the Sepulchre : which was in this manner . Early on that Morning , whereon our Lord was to return from the Grave , Mary Magdalen , and some other devout and pious Women brought Spices and Ointments , with a design to Imbalm the Body of our crucified Lord. Coming to the Sepulchre at Sun-rising , and finding the Door open , they entred in , where they were suddainly 〈◊〉 by an Angel , who told them , that Jesus was risen , and bad them go and 〈◊〉 his Apostles , and particularly Peter , that he was returned from the dead ; and that he would go before them into Galilee , where they should meet with him . Hereupon they returned back , and acquainted the Apostles with what had passed , who beheld the story as the product of a weak frighted fancy . But Peter and John presently hastned towards the Garden ; John being the younger and nimbler , out-ran his Companion , and came first thither , where he only looked , but entred not in , either out of fear in himself , or a great Reverence to our Saviour . Peter , though behind in space , was before in zeal , and being elder and more considerate , came and resolutely entred in , where they found nothing but the Linnen Clothes lying together in one place , and the Napkin that was about his Head wrapped together in another ; which being disposed with so much care and order , shewed ( what was falsly suggested by the Jewes ) that our Saviour's Body was not taken away by Thieves , who are wont more to consult their escape , than how to leave things orderly disposed behind them . 2. THE same Day about Noon we may suppose it was , that our Lord himself appeared alone to Peter ; being assured of the thing , though not so precisely of the time . That he did so , S. Paul expresly tells us ; and so did the Apostles the two Disciples that came from Emmaus , The Lord is risen , and had appeared unto Simon : which probably intimates , that it was before his appearing to those two Disciples . And indeed we cannot but think that our Lord would hasten the manifestation of himself to him , as compassionating his case , being overwhelmed with sorrow for the late shameful denial of his Master : and was therefore willing in the first place to honour him with his presence , at once to confirm him in the Article of his Resurrection , and to let him see , that he was restored to the place which before he had in his grace and favour . S. Paul mentioning his several appearances after his Resurrection , seems to make this the first of them , That he was seen of Cephas . Not that it was simply the first , for he first appeared to the Women . But as * 〈◊〉 observes , it was the first , that was made to men . He was first seen by him who most desired to see him . He also adds several probable conjectures , why our Lord first discovered himself to Peter : As , that it required a more than ordinary firmness and resolution of mind , to be able to bear such a sight : For they who beheld him after others had seen him , and had heard their frequent Testimonies and Reports , had had their Faith greatly prepared and encouraged to entertain it ; But he who was to be honoured with the first appearance had need of a bigger , and more undaunted faith , lest he should be over-born , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with such a strange and unwonted sight : That Peter was the first that had made a signal confession of his Master , and therefore it was fit and reasonable , that he should first see him alive after his Resurrection : That Peter had lately denied his Lord , the grief whereof lay hard upon him , that therefore our Saviour was willing to administer some consolation to him , and as soon as might be to let him see , that he had not cast him off ; like the kind Samaritan , he made haste to help him , and to pour Oile into his wounded Conscience . 3. SOME time after this , the Apostles began to resolve upon their journy into Galilee , as he himself had commanded them . If it be inquired why they went no sooner , seeing this was the first message and intimation , they had received from him ; ‖ S. Ambrose his resolution seems very rational , that our Lord indeed had commanded them to go thither , but that their fears for some time kept them at home ; not being as yet fully satisfied in the truth of his Resurrection , till our Lord by often appearing to them , had confirmed their minds , and put the case beyond all dispute . They went , as we may suppose , in several Companies , lest going all in one Body , they should awaken the power and malice of their enemies , and alarm the care and vigilancy of the state , which by reason of the Noise that our Saviour's Trial and Execution had made up and down the City and Country , was yet full of jealousies and fears . We find Peter , Thomas , Nathanael , and the two Sons of 〈◊〉 , and two more of the Disciples arrived at some Town about the Sea of Tiberias : Where , the Providence of God guiding the Instance of their imployment , Peter accompanied with the rest , returns to his old Trade of Fishing . They laboured all Night , but caught nothing . Early in the Morning a grave Person , probably in the habit of a Traveller , presents himself upon the shore : And calling to them , asked them whether they had any meat : When they told him , No ; He advised them to cast the Net on the right side of the Ship , that so the Miracle might not seem to be the effect of chance , and they should not fail to speed . They did so , and the Net presently inclosed so great a draught , that they were scarce able to drag it a shore . S. John amazed with the strangeness of the matter , told 〈◊〉 that surely this must be the Lord , whom the Winds and the Sea , and all the Inhabitants of that watry Region were so ready to obey . Peter's zeal presently took fire , not withstanding the coldness of the Season , and impatient of the least moments being kept from the company of his dear Lord and Master , without any consideration of the danger to which he exposed himself , he girt his Fishers Coat about him , and throwing himself into the Sea , swam to shore , not being able to stay till the Ship could arrive , which came presently after . Landing , they found a Fire ready made , and Fish laid upon it , either immediately created by his Divine power , or which came to the shore of its own accord , and offered it self to his hand . Which notwithstanding , he commands them to bring of the Fish which they had lately caught , and prepare it for their Dinner , He himself dining with them ; both that he might give them an instance of mutual love and fellowship , and also assure them of the truth of his humane nature , since his return from the dead . 4. DINNER being ended , our Lord more particularly addressed himself to Peter ; urging him to the utmost diligence in his care of Souls : and because he knew , that nothing but a mighty love to himself could carry him through the troubles and hazards of so dangerous and difficult an imployment ; an imployment attended with all the impediments , which either the perversness of men , or the malice and subtilty of the Devil could cast in the way to hinder it ; therefore he first enquired of him , whether he loved him more than the rest of the Apostles , herein mildly reproving his former over-confident resolution , that though all the rest should deny him , yet would not he deny him . Peter modestly replyed , not censuring others , much less preferring himself before them , that our Lord knew the integrity of his affection towards him . This Question he put three several times to Peter , who as often returned the same Answer : It being but just and reasonable , that he who by a threefold denial had given so much cause to question , should now by a threefold consession * give more than ordinary assurance of his sincere affection to his Master . Peter was a little troubled at this frequent questioning of his love , and therefore more expresly appeals to our Lord's omnisciency , that He who knew all things , must needs know that he loved him . To each of these confessions our Lord added this signal trial of his affection ; then , Feed my sheep , that is , faithfully instruct and teach them , carefully rule and guide them , perswade , not compel them , feed , not fleece , nor kill them . And so 't is plain S. Peter himself understood it , by the charge which he gives to the Guides and Rulers of the Church , that they should feed the Flock of God , taking the over-sight thereof , not by constraint , but willingly , not for filthy 〈◊〉 but of a ready mind : Neither as being Lords over God's heritage , but as examples to the slock . But that by feeding Christ's Sheep and Lambs , here commended to S. Peter , should be meant an universal and uncontrollable Monarchy and Dominion over the whole Christian Church , and that over the Apostles themselves and their Successors in ordinary , and this power and supremacy solely invested in S. Peter , and those who were to succeed him in the See of Rome , is so wild an inference , and such a melting down words to run into any shape , as could never with any face have been offered , or been possible to have been imposed upon the belief of mankind , if men had not first subdued their reason to their interest , and captivated both to an implicite faith and a blind obedience . For granting that our Lord here addressed his speech only unto Peter , yet the very same power in equivalent terms is elsewhere indifferently granted to all the Apostles , and in some measure to the ordinary Pastors and Governours of the Church : As when our Lord told them , That all power was given him in Heaven and in Earth , by vertue whereof they should go teach and baptize all Nations , and preach the Gospel to every Creature : That they should feed God's slock , Rule well , inspect and watch ever those over whom they had the Authority and the Rule . Words of as large and more express signification , than those which were here spoken to S. Peter . 5. OUR Lord having thus engaged Peter to a chearful compliance with the dangers that might attend the discharge and execution of his Office , now particularly intimates to him what that fate was that should attend him : telling him , that though when he was young he girt himself , lived at his own pleasure , and went whither he pleased ; yet when he was old , he should stretch forth his hands , and another should gird and bind him , and lead him whither he had no mind to go : intimating , as the Evangelist tells us , by what death he should glorifie God , that is , by Crucifixion , the Martyrdom which he afterward underwent . And then rising up , commanded him to follow him ; by this bodily attendance mystically implying his conformity to the death of Christ , that he should follow him in dying for the truth and testimony of the Gospel . It was not long after , that our Lord appeared to them to take his last farewell of them , when leading them out unto Bethany , a little Village upon the Mount of Olives , he briefly told them , That they were the persons , whom he had chosen to be the witnesses both of his Death and Resurrection ; a testimony which they should bear to him in all parts of the World : In order to which he would after his Ascension pour out his Spirit upon them in larger measures , than they had hitherto received , that they might be the better fortified to grapple with that violent rage and sury , wherewith both Men and Devils would endeavour to oppose them ; and that in the mean time they should return to Jerusalem , and stay till these miraculous powers were from on high conferred upon them . His discourse being ended , laying his hands upon them , he gave them his solemn blessing ; which done , he was immediately taken from them , and being attended with a glorious guard and train of Angels , was received up into Heaven . * Antiquity tells us , that in the place where he last trod upon the rock , the impression of his feet did remain , which could never afterwards be fill'd up or impaired , over which Helena , mother of the Great Constantine , afterwards built a little Chappel , called the Chappel of the Ascension ; in the floor whereof upon a whitish kind of stone , modern ‖ Travellers tell us , that the impression of his Foot is shewed at this day ; but 't is that of his right foot only , the other being taken away by the Turks , and as 't is said , kept in the Temple at Jerusalem . Our Lord being thus taken from them , the Apostles were filled with a greater sense of his glory and majesty , than while he was wont familiarly to converse with them ; and having performed their solemn adorations to him , returned back to Jerusalem , waiting for the promise of the Holy Ghost , which was shortly after conferred upon them . They worshipped him , and returned to Jerusalem with great joy . They who lately were overwhelmed with sorrow at the very mention of their Lord's departure from them , entertained it now with joy and triumph , being fully satisfied of his glorious advancement at God's right hand , and of that particular care and providence which they were sure he would exercise towards them , in pursuance of those great trusts he had committed to them . SECT . VII . S. Peter's Acts , from our Lord's Ascension , till the Dispersion of the Church . The Apostles return to Jerusalem . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or upper-room where they assembled , what . Peter declares the necessity of a new Apostles being chosen in the room of Judas . The promise of the Holy Ghost made good upon the day of Pentecost . The Spirit descended in the likeness of siery cloven tongues , and why . The greatness of the Miracle . Peter's vindication of the Apostles from the standers of the Jews , and proving Christ to be the promised Messiah . Great numbers converted by his Sermon . His going up to the Temple . What their stated hours of Prayer . His curing the impotent Cripple there , and discourse to the Jews upon it . What numbers converted by him . Peter and John seised , and cast into Prison . Brought before the Sanhedrim , and their resolute carriage there . Their refusing to obey , when commanded not to preach Christ. The great security the Christian Religion provides sor subjection to Magistrates in all lawful instances of Obedience . The great severity used by Peter towards Ananias and Saphira . The great Miracles wrought by him . Again cast into Prison , and delivered by an Angel. Their appearing before the Sanhedrim ; and deliverance , by the prudent counsels of Gamaliel . 1. THE Holy Jesus being gone to Heaven , the Apostles began to act according to the Power and Commission he had left with them . In order whereunto , the first thing they did after his Ascension , was to fill up the vacancy in their Colledge , lately made by the unhappy fall and Apostasie of Judas . To which end no sooner were they returned to Jerusalem , but they went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into an upper-room . Where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was , whether in the house of S. John , or of Mary John-Mark's mother , or in some of the out-rooms belonging to the Temple , ( for the Temple had over the Cloisters several Chambers for the service of the Priests and Levites , and as Repositories , where the consecrated Vessels and Utensils of the Temple were laid up , though it be not probable , that the Jews , and especially the Priests would suffer the Apostles and their company to be so near the Temple ) I stand not to enquire . 'T is certain that the Jews usually had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , private Oratories in the upper parts of their houses , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the more private exercises of their devotions . Thus Daniel had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his upper-Chamber ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render it ) whither he was wont to retire to pray to his God : and * Benjamin the Jew tells us , that in his time ( Ann. Chr. 1172. ) the Jews at Babylon were wont to pray both in their Synagogues , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in that ancient upper-room of Daniel , which the Prophet himself built . Such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or upper-Chamber , was that wherein S. Paul preached at Troas : and such probably this , where the Apostles were now met together , and in all likelihood the same , where our Lord had lately kept the Passeover , where the Apostles and the Church were assembled on the day of Pentecost , and which was then the usual place of their Religious Assemblies , as we have elsewhere observed more at * large . Here the Church being met , to the number of about CXX , Peter , as President of the Assembly , put them in mind , that Judas , one of our Lord's Apostles , being betrayed by his own covetous and insatiable mind , had lately fallen from the honour of his place and ministery : that this was no more than what the Prophet had long since foretold should come to pass , and that the rule and oversight in the Church , which had been committed unto him , should be devolved upon another : that therefore it was highly necessary , that one should be substituted in his room , and especially such a one as had been familiarly conversant with our Saviour , from first to last , that so he might be a competent witness both of his doctrine and miracles , his life and death , but especially of his Resurrection from the dead . For seeing no evidence is so valid and satisfactory , as the testimony of an eye-witness , the Apostles all along mainly insisted upon this , that they delivered no other things concerning our Saviour to the World , than what they themselves had seen and heard . And seeing his rising from the dead was a principle likely to meet with a great deal of opposition , and which would hardliest gain belief and entertainment with the minds of men , therefore they principally urg'd this at every turn , that they were eye-witnesses of his Resurrection , that they had seen , felt , eaten , and familiarly conversed with him after his return from the Grave . That therefore such an Apostle might be chosen , two Candidates were proposed , Joseph called Barsabas , and Matthias . And having prayed , that the Divine Providence would immediately guide and direct the choice , they cast lots , and the lot fell upon Matthias , who was accordingly admitted into the number of the twelve Apostles . 2. FIFTY days since the last Passeover being now run out , made way for the Feast of Pentecost . At what time the great promise of the Holy Ghost was fully made good unto them . The Christian Assembly being met together , for the publick services of their Worship , on a sudden a sound , like that of a mighty wind , rush'd in upon them ; representing the powerful efficacy of that Divine Spirit , that was now to be communicated to them : After which there appeared little flames of fire , which in the fashion of Cloven Tongues , not only descended , but sate upon each of them , probably to note their perpetual enjoyment of this gift upon all occasions , that when necessary , they should never be without it ; not like the Prophetick gifts of old , which were conferred but sparingly , and only at some particular times and seasons . As the seventy Elders prophesied and ceased not , but it was only at such times as the Spirit came down and rested upon them . Hereupon they were all immediately filled with the Holy Ghost , which enabled them in an instant to speak several Languages , which they had never learn't , and probably never heard of , together with other miraculous gifts and powers . Thus as the confounding of Languages became a curse to the old World , separating men from all mutual offices of kindness and commerce , rendring one part of mankind Barbarians to another : so here the multiplying several Languages became a blessing , being intended as the means to bring men of all Nations into the unity of the saith , and of the knowledge of the Son of God , into the fellowship of that Religion , that would banish discords , cement differences , and unite mens hearts in the bond of peace . The report of so sudden and strange an action presently spread it self into all corners of the City , and there being at that time at Jerusalem multitudes of Jewish Proselytes , Devout men out of every Nation under Heaven , Parthians , Medes , Elamites ( or Persians ) the dwellers in Mesopotamia and Judaea , Gappadocia , Pontus , and Asia minor , from Phrygia and Pamphylia , from Egypt and the parts of Libya and Cyrene , from Rome , from Crete , from Arabia , Jews and Proselytes ( probably drawn thither by the general report and expectation which had spread it self over all the * Eastern parts , and in a manner over all places of the Roman Empire , of the Jewish Messiah , that about this time should be born at Jerusalem ) they no sooner heard of it , but universally flocked to this Christian Assembly : where they were amazed to hear these Galileans speaking to them in their own native Languages , so various , so vastly different from one another . And it could not but exceedingly encrease the wonder to reflect upon the meanness and inconsiderableness of the persons , neither assisted by natural parts , nor polished by education , nor improved by use and custom : which three things Philosophers require to render a man accurate and extraordinary in any art or discipline , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says Plutarch ; Natural disposition without institution is blind , instruction without a genius and disposition is defective , and exercise without both is lame and imperfect . Whereas these Disciples had not one of these to set them off ; their parts were mean , below the rate of the common people , the Galileans being generally accounted the rudest and most stupid of the whole Jewish Nation ; their education had been no higher than to catch Fish , and to mend Nets ; nor had they been used to plead causes , or to deliver themselves before great Assemblies ; but spoke on a sudden , not premeditated discourses , not idle stories , or wild roving fancies , but the great and admirable works of God , and the mysteries of the Gospel beyond humane apprehensions to find out , and this delivered in almost all the Languages of the then known World. Men were severally affected with it , according to their different tempers and apprehensions . Some admiring , and not knowing what to think on 't , others deriding it , said , that it was nothing else but the wild raving effect of drunkenness and 〈◊〉 . At so wild a rate are men of prophane minds wont to talk , when they take upon them to pass their censure in the things of God. 3. HEREUPON the Apostles rose up , and Peter in the name of the rest , took this occasion of discoursing to them : He told them , that this scandalous slander proceeded from the spirit of 〈◊〉 and 〈◊〉 ; that their censure was as uncharitable , as it was unreasonable ; that they that are drunken , are drunk in the night ; that it was against nature and custom for men to be in drink so soon , too early for such a suspicion to take place , it being now but about nine of the clock , the hour for Morning Prayer , till when men even of ordinary sobriety and devotion on Festival days were wont to fast . That these extraordinary and miraculous passages were but the accomplishment of an ancient prophecy , the fulfilling of what God had expresly foretold should come to pass in the times of the Messiah ; that Jesus of Nazareth had evidently approv'd himself to be the Messiah sent from God by many unquestionable miracles , of which they themselves had been eye-witnesses : And though by God's permission , who had determined by this means to bring about the Salvation of mankind , they had wickedly crucified and slain him , yet that God had raised him from the dead : That it was not possible he should be holden always under the dominion of the Grave ; nor was it consistent with the justice and goodness of God , and especially with those Divine predictions which had expresly foretold he should rise again from the dead : David having more particularly foretold , That his 〈◊〉 should rest in hope , that God would not leave his Soul in Hell , neither suffer his holy one to see corruption ; but would make known to him the ways of life : That this prophecy could not be meant concerning David himself , by whom it was spoken , he having many Ages since been turn'd to ashes , his body resolv'd into rottenness and putrefaction , his Tomb yet visible among them , from whence he never did return ; that therefore it must needs have been prophetically spoken concerning Christ , having never been truly fulfill'd in any but him , who both died , and was risen again , whereof they were witnesses . Yea , that he was not only risen from the dead , but ascended into Heaven , and according to David's prediction , State down on God's right hand , until he made his Enemies his foot-stool : which could not be primarily meant of David , he never having yet bodily ascended into Heaven ; that therefore the whole house of Israel ought to believe , and take notice , that this very Jesus , whom they had crucified , was the person whom God had appointed to be the Messiah and the Saviour of his Church . 4. THIS discourse in every part of it , like so many daggers , pierc'd them to the heart ; who thereupon cried out to Peter and his Brethren to know what they should do . Peter told them , that there was no other way , than by an hearty and sincere repentance , and a being baptized into the Religion of this crucified Saviour , to 〈◊〉 their guilt , to obtain pardon of sin , and the gifts and benefits of the Holy Ghost . That upon these terms the promises of the new Covenant , which was ratified by the death of Christ , did belong to them , and their children , and to all that should effectually believe and embrace the Gospel : Further pressing and perswading them by doing thus , to save themselves from that unavoidable ruine and destruction , which this wicked and untoward generation of obstinate unbelieving Jews were shortly to be exposed to . The effects of his preaching were strange and wonderful : as many as believed , were baptized : there being that day added to the Church no less than three thousand souls . A quick and plentiful harvest ; the late sufferings of our Saviour , as yet fresh bleeding in their memories , the present miraculous powers of the Holy Ghost , that appeared upon them , the zeal of his Auditors , though heretofore misplaced and misguided , and above all , the efficacy of Divine grace , contributing to this numerous conversion . 5. THOUGH the converting so vast a multitude might justly challenge a place amongst the greatest miracles , yet the Apostles began now more particularly to exercise their miraculous power . Peter and John going up to the Temple , about three of the clock in the afternoon , towards the conclusion of one of the solemn hours of prayer , ( for the Jews divided their day into four greater hours , each quarter containing three lesser under it , three of which were publick and stated times of prayer , instituted ( say they ) by the three great Patriarchs of their Nation ; the first from six of the clock in the morning till nine , called hence the third hour of the day , instituted by Abraham , this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or morning prayer : the second from nine till twelve , called the sixth hour , and this hour of prayer ordain'd by Isaac , this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mid-day prayer : the third from twelve till three in the afternoon , called the ninth hour , appointed by Jacob , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or evening prayer ; and at this hour it was that these two Apostles went up to the Temple , where ) they found a poor impotent Cripple , who , though above forty years old , had been lame from his Birth , lying at the beautiful Gate of the Temple , and asking an Alms of them . Peter earnestly looking on him , told him , he had no money to give him , but that he would give him that which was a great deal better , restore him to his health ; and lifting him up by the hand , commanded him in the Name of Jesus of Nazareth to rise up and walk . The word was no sooner said , than the thing was done : Immediately the Nerves and Sinews were inlarged , and the Joynts returned to their proper use . The man standing up went into the Temple walking , leaping , and praising God. The beholding so suddain and extraordinary a Cure begot great admiration in the minds of the People , whose curiosity drew them to the Apostles to see those who had been the Authors of it . Which Peter taking notice of , began to discourse to them to this effect ; That there was no reason they should wonder at them , as if by their own skill and art they had wrought this Cure , it being intirely done in the Name of their crucified Master , by the Power of that very Christ , that Holy and Just Person , whom they themselves had denyed and delivered up to Pilate , and preferred a Rebel and a Murtherer before him , when his Judge was resolved to acquit him : and that though they had put him to death , yet that they were witnesses that God had raised him up again , and that He was gone to Heaven , where he must remain till the times of the General Restitution : That he presumed that this in them , as also in their Rulers , was in a great measure the effect of ignorance , and the not being throughly convinced of the Greatness and Divinity of his Person ; which yet God made use of for the bringing about his Wife and Righteous Designs , the accomplishing of what he had foretold concerning Christ's Person and Sufferings , by Moses and Samuel , and all the holy Prophets which had been 〈◊〉 the World began : That therefore it was now high time for them to repent , and turn to God , that their great wickedness might be expiated , and that when Christ should shortly come in Judgment upon the Jewish Nation , it might be a time of comfort and refreshing to them , what would be of vengeance and destruction to other men : that they were the peculiar persons , to whom the blessings of the promises did primarily appertain , and unto whom God in the first place sent his Son , that he might derive his blessing upon them by turning them away from their iniquities . While Peter was thus discoursing to the People in one place , we may suppose that John was preaching to them in another ; and the success was answerable . The Apostles cast out the seed , and God immediately gave the increase . There being by this means no 〈◊〉 than Five Thousand brought over to the Faith : though'tis possible the whole Body of Believers might be comprehended in that Number . 6. WHILE the Apostles were thus Preaching , the Priests and Sadducees ( who particularly appeared in this business , as being enemies to all tumults , or what ever might disturb their present ease and quiet , the only portion of happiness they expected ; besides that they hated Christianity , because so expresly asserting the Resurrection ) being vexed to hear this Doctrine vented amongst the People , intimated to the Magistrate , that this Concourse might probably tend to an Uproar and Insurrection : Whereupon they came with the Captain of the Temple ( Commander of the Tower of 〈◊〉 , which stood close by , on the North side of the Temple , wherein was a Roman Garrison to prevent or suppress , especially at Festival times , Popular Tumults and Uproars ) who seized on the Apostles , and put them into Prison . The next Day they were convented before the Jewish Sanhedrim ; and being asked by what Power and Authority they had done this ; Peter resolutely answered , That as to the Cure done to this impotent Person , Be it known to them and all the Jews , that it was perfectly wrought in the Name of that Jesus of Nazareth , whom they themselves had crucified , and God had raised from the dead , and whom , though they had thrown him by as waste and rubbish , yet God had made head of the corner ; and that there was no other way , wherein they , or others , could expect salvation , but by this crucified Saviour . Great was the boldness of the Apostles , admired by the Sanhedrim it self , in this matter ; especially if we consider , that this probably was the very Court that had so lately sentenced and condemned their Master , and being fleshed in such sanguinary proceedings , had no other way but to go on and justifie one cruelty with another : that the Apostles did not say these things in corners , and behind the curtain , but to their very faces , and that in the open Court of Judicature , and before all the People : That the Apostles had not been used to plead in such publick places nor had been polished with the Arts of education , but were ignorant unlearned men , known not to be versed in the study of the Jewish Law. 7. THE Council ( which all this while had beheld them with a kind of wonder , and now remembred that they had been the companions and attendants of the late crucisied Jesus ) commanded them to withdraw , and debated amongst themselves what they should do with them . The Miracle they could not deny , the fact being so plain and evident , and therefore resolved strictly to charge them , that they should Preach no more in the Name of Jesus . Being called in again , they acquainted them with the Resolution of the Council , to which Peter and John replyed , That they could by no means yield obedience to it , appealing to themselves , whether it was not more sit , that they should obey God , rather than them : And that they could not but testifie what they had seen and heard . Nor did they in this answer make any undue reflection upon the power of the Magistrates , and the obedience due to them , it being a ruled 〈◊〉 by the first dictates of reason , and the common vote and suffrage of Mankind , that Parents and Governours are not to be obeyed , when their commands interfere with the obligations under which we stand to a superiour power . All authority is originally derived from God , and our duty to him may not be superseded by the Laws of any Authority deriving from him : and even Socrates himself in a parallel instance , when perswaded to leave off his excellent way of institution and instructing youth , and to comply with the humour of his Athenian Judges to save his life , returned this answer , that indeed he loved and honoured the Athenians ; but yet resolved to obey God , rather than them . An answer almost the same both in substance and words , with that which was here given by our Apostles . In all other cases where the Laws of the Magistrate did not interfere with the commands of Christ , none more loyal , more compliant than they . As indeed no Religion in the World ever secured the interests of Civil authority like the Religion of the Gospel . It positively charges every soul of what rank or condition soever to be subject to the higher powers , as a Divine ordinance and institution , and that not for wrath only , but for conscience sake ; it puts men in mind to be subject to Principalities and Powers , and to obey Magistrates , to submit to every Ordinance of man for the Lords sake , both to the King as supreme , and unto Governours as unto them that are sent by him : for so it the will of God. So far is it from allowing us to violate their persons , that it suffers us not boldly to censure their actions , to revile the gods , despise 〈◊〉 , and speak evil of Dignities , or to vilifie and injure them so much , as by a dishonourable thought ; commanding us when we cannot obey to suffer the most rigorous penalties imposed upon us with calmness , and to possess our souls in patience . Thus when these two Apostles were shortly after again summoned before the Council , commanded no more to Preach the Christian Doctrine , and to be scourged for what they had done already , though they could not obey the one , they chearfully submitted to the other without any peevish or tart reflections , but went away rejoycing . But what the carriage of Christians was in this matter in the first and best ages of the Gospel , we have in another place sufficiently discovered to the World. We may not withhold our obedience , till the Magistrate invades God's Throne , and countermands his authority , and may then appeal to the sence of Mankind , whether it be not most reasonable that Gods authority should first take place , as the Apostles here appealed to their very Judges themselves . Nor do we find that the Sanhedrim did except against the Plea. At least whatever they thought , yet not daring to punish them for fear of the People , they only threatned them , and let them go : vvho thereupon presently return'd to the rest of the Apostles and Believers . 8. The Church exceedingly multiplied by these means : And that so great a Company ( most whereof were poor ) might be maintained , they generally sold their Estates , and brought the Money to the Apostles , to be by them deposited in one common Treasury , and thence distributed according to the several exigencies of the Church : which gave occasion to this dreadful Instance . Ananias and his Wife Saphira having taken upon them the profession of the Gospel , according to the free and generous spirit of those times , had consecrated and devoted their Estate to the honour of God , and the necessities of the Church . And accordingly sold their Possessions , and turned them into Money . But as they were willing to gain the reputation of charitable Persons , so were they loth wholly to cast themselves upon the Divine providence , by letting go all at once , and therefore privately with-held part of what they had devoted , and bringing the rest , laid it at the Apostles feet : hoping herein they might deceive the Apostles , though immediately guided by the Spirit of God. But Peter at his first coming in treated Ananias with these sharp inquiries ; Why he would suffer Satan to fill his heart with so big a wickedness , as by keeping back part of his estate , to think to deceive the Holy Ghost ? That before it was sold , it was wholly at his own disposure ; and after , it was perfectly in his own power fully to have performed his vow : So that it was capable of no other interpretation , than that herein he had not only abused and injured men , but mocked God , and , what in him lay , lyed to , and cheated the Holy Ghost ; who , he knew , was privy to the most secret thoughts and purposes of his heart . This vvas no sooner said , but suddenly to the great terror and amazement of all that vvere present , Ananias vvas arrested vvith a stroke from Heaven , and fell dovvn dead to the ground . Not long after his Wife came in , vvhom Peter entertained vvith the same severe reproofs , vvherevvith he had done her Husband , adding , that the like sad fate and doom should immediately seize upon her , who thereupon dropt down dead : As she had been Copartner with him in the Sin , becoming sharer with him in the punishment . An Instance of great severity , filling all that heard of it with fear and terror , and became a seasonable prevention of that hypocrisie and dissimulation , wherewith many might possibly think to have imposed upon the Church . 9. THIS severe Case being extraordinary , the Apostles usually exerted their power in such Miracles as were more useful and beneficial to the World : Curing all manner of Diseases , and dispossessing Devils : In so much that they brought the Sick into the Streets , and laid them upon Beds and Couches , that at least Peter's shadow , as he passed by , might come upon them . These astonishing Miracles could not but mightily contribute to the propagation of the Gospel , and convince the World that the Apostles were more considerable Persons , than they took them for , poverty and meanness being no bar to true worth and greatness . And methinks * Erasmus his reflection here is not unseasonable ; that no honour or soveraignty , no power or dignity was comparable to this glory of the Apostle ; that the things of Christ , though in another way , were more noble and excellent , than any thing that this World could afford . And therefore he tells us , that when he beheld the state and magnificence wherewith Pope Julius the Second appeared first at Bononia , and then at Rome , equalling the triumphs of a Pompey , or a Caesar ; he could not but think how much all this was below the greatness and majesty of S. Peter , who converted the World , not by Power or Armies , not by Engines , or 〈◊〉 of pomp and grandeur , but by faith in the power of Christ , and drew it to the admiration of himself : and the same state ( says he ) would no doubt attend the Apostles Successours , were they Men of the same temper and holiness of life . The Jewish Rulers alarm'd with this News , and awakened with the growing numbers of the Church , sent to apprehend the Apostles , and cast them into Prison . But God who is never wanting to his own cause , sent that Night an Angel from Heaven to open the Prison doors , commanding them to repair to the Temple , and to the exercise of their Ministery . Which they did early in the Morning , and there taught the People . How unsuccessful are the projects of the wisest Statesmen , when God frowns upon them ! how little do any counsels against Heaven prosper ! In vain is it to shut the doors , where God is resolved to open them ; the firmest Bars , the strongest Chains cannot hold , where once God has designed and decreed our liberty . The Officers returning the next Morning , found the Prison shut and guarded , but the Prisoners gone : Wherewith they acquainted the Council , who much wondred at it : but being told where the Apostles were , they sent to bring them withóut any noise or violence before the Sanhedrim : where the High Priest asked them , how they durst go on to propagate that Doctrine which they had so strictly commanded them not to preach ? Peter in the name of the rest told them , That they must in this case obey God rather than men : That though they had so barbarously and contumeliously treated the Lord Jesus , yet that God had raised him up , and exalted him to be a Prince and a Saviour to give both repentance and remission of sins : That they were witnesses of these things , and so were those Miraculous Powers which the Holy Ghost conferred upon all true Christians . Vexed was the Council with this Answer , and began to consider how to cut them off . But Gamaliel , a grave and learned Senator , having commanded the Apostles to withdraw , bad the Council take heed what they did to them ; putting them in mind , that several persons had heretofore raised parties and factions , and drawn vast Numbers after them ; but that they had miscarried , and they and their designs come to nought : that therefore they should do well to let these men alone : that if their doctrines and designs were meerly humane , they would in time of themselves fall to the ground ; but if they were of God , it was not all their power and policies would be able to defeat and overturn them : and that they themselves would herein appear to oppose the counsels and designs of Heaven . With this prudent and rational advice they were satisfied ; and having commanded the Apostles to be scourged , and charged them no more to preach this doctrine , restored them to their liberty . Who notwithstanding this charge and threatning returned home in a kind of triumph , that they were accounted worthy to suffer in so good a cause , and to undergo shame and reproach for the sake of so good a Master . Nor could all the hard usage they met with from men discourage them in their duty to God , or make them less zealous and diligent both publickly and privately to preach Christ in every place . SECT . VIII . Of S. Peter's Acts , from the Dispersion of the Church at Jerusalem , till his contest with S. Paul at Antioch . The great care of the Divine Providence over the Church . Peter dispatched by the Apostles to confirm the Church newly planted at Samaria . His 〈◊〉 and silencing Simon Magus there . His going to Lydda , and curing AEneas . His raising Dorcas at Joppa . The 〈◊〉 of all sorts of Creatures presented to him , to prepare him for the conversion of the Gentiles . His going to Cornelius , and declaring God's readiness to receive the Gentiles into the Church . The Baptizing Cornelius and his Family . Peter censured by the Jews for conversing with the Gentiles . The mighty prejudices of the Jews against the Gentiles noted out of Heathen Writers . Peter cast into prison by Herod Agrippa : miraculously delivered by an Angel. His discourse in the Synod at Jerusalem , that the Gentiles might be received without being put under the obligation of the Law of Moses . His unworthy compliance with the Jews at Antioch in opposition to the Gentiles . Severely checked and resisted by S. Paul. The ill use Porphyry makes of this difference . The conceit of some that it was not Peter the Apostle , but one of the Seventy . 1. THE Church had been hitherto tossed with gentle storms , but now a more violent tempest overtook it , which began in the Proto-Martyr Stephen , and was more vigorously carried on afterwards ; by occasion whereof the Disciples were dispersed . And God , who always brings good out of evil , hereby provided , that the Gospel should not be confin'd only to Jerusalem . Hitherto the Church had been crowded up within the City-walls , and the Religion had crept up and down in private corners ; but the professors of it being now dispersed abroad by the malice and cruelty of their enemies , carried Christianity along with them , and propagated it into the neighbour-Countries , accomplishing hereby an ancient prophecy , That out of Sion should go forth the Law , and the 〈◊〉 of the Lord from Jerusalem . Thus God over-rules the malice of men , and makes intended poison to become food , or physick . That Divine Providence that governs the World , more particularly superintends the affairs and interests of his Church , so that no weapon 〈◊〉 against Israel shall prosper ; curses shall be turned into blessings , and that become an eminent means to enlarge and propagate the Gospel , which they designed as the only way to suppress and stifle it . Amongst those that were scattered , Philip the Deacon was driven down unto Samaria , where he preached the Gospel , and confirmed his preaching by many miraculous cures , and dispossessing Devils . In this City there was one Simon , who by Magick Arts and Diabolical Sorceries sought to advance himself into a great fame and reputation with the people , insomuch that they generally beheld him as the great power of God , for so the * Ancients tell us , he used to style himself , giving out himself to be the first and chiefest Deity , the Father , who is God over all , that is , that he was that which in every Nation was accounted the supreme Deity . This man hearing the Sermons , and beholding the Miracles that were done by Philip , gave up himself amongst the number of believers , and was baptized with them . The Apostles , who yet remained at Jerusalem , having heard of the great success of Philip's ministery at Samaria , thought good to send some of their number to his assistance . And accordingly deputed Peter and John , who came thither . Where having prayed for , and laid their hands upon these new converts , they presently received the Holy Ghost . Simon the Magician observing , that by laying on of the Apostle's hands , miraculous gifts were conferred upon men , offered them a considerable summ of money to invest him with this power , that on whom he laid his hands they might receive the Holy Ghost . Peter perceiving his rotten and insincere intentions , rejected his impious motion with scorn and detestation : Thy money perish with thee . He told him that his heart was naught and hypocritical ; that he could have no share nor portion in so great a priviledge ; that it more concerned him to repent of so great a wickedness , and sincerely seek to God , that so the thought of his heart might be forgiven him ; for that he perceived that he had a very vicious and corrupt temper and constitution of mind , and was as yet bound up under a very wretched and miserable state , displeasing to God , and dangerous to himself . The Conscience of the man was a little startled with this , and he prayed the Apostles to intercede with Heaven , that God would pardon his sin , and that none of these things might fall upon him . But how little cure this wrought upon him , we shall find elsewhere , when we shall again meet with him afterwards . The Apostles having thus confirmed the Church at Samaria , and preached up and down in the Villages thereabouts , returned back to Jerusalem , to joyn their counsel and assistance to the rest of the Apostles . 2. THE storm , though violent , being at length blown over , the Church injoyed a time of great calmness and serenity : during which Peter went out to visit the Churches lately planted in those parts by those Disciples who had been dispersed by the persecution at Jerusalem . Coming down to Lydda , the first thing he did was to work a cure upon one AEneas , who being crippl'd with the Palsie , had layn bed-rid for eight years together . Peter coming to him , bad him in the name of Christ to arise , and the man was immediately restored to perfect health . A miracle that was not confined only to his person , for being known abroad generally brought over the inhabitants of that place . The fame of this miracle having flown to Joppa , a Sea-port Town , some six miles thence ; the Christians there presently sent for Peter upon this occasion . Tabitha , whose Greek name was Dorcas , a woman venerable for her piety and diffusive charity , was newly dead , to the great lamentation of all good men , and much more to the loss of the poor that had been relieved by her . Peter coming to the house , found her dressed up for her Funeral solemnity , and compassed about with the sorrowful Widows , who shewed the Coats and Garments wherewith she had clothed them , the badges of her charitable liberality . Peter shutting all out , kneeled down and prayed , and then turning him to the body , commanded her to arise , and lifting her up by the hand , presented her in 〈◊〉 health to her friends , and those that were about her : by which he confirmed many , and converted more to the Faith. After which he staid some considerable time at Joppa , lodging in the house of Simon a Tanner . 3. WHILE he abode in this City , retiring one morning to the house-top to pray , ( as the Jews frequently did , having thence a free and open prospect towards Jerusalem and the Temple ) it being now near Noon , which was the conclusion of one of their stated times of Prayer , he found himself hungry , and called for meat : but while it was preparing he himself fell into a Trance , wherein were presented to him a large sheet let down from Heaven , containing all sorts of Creatures , clean and unclean ; a voice at the same time calling to him , that he should rise , kill freely , and indifferently 〈◊〉 upon them ; Peter tenacious as yet of the Rites and Institutions of the Mosaick Law , rejoyn'd , That he could not do it , having never eaten any thing that was common or unclean . To which the voice replied , That what God had cleansed he should not account or call common . Which being done thrice , the vessel was again taken up into Heaven , and the Vision presently disappeared . By this symbolick representment , though Peter at present knew not what to make of it , God was teaching him a new lesson , and preparing him to go upon an Errand and Embassy , which the Spirit at the same time expresly commanded him to undertake . While he was in this doubtful posture of mind , three messengers knock'd at the door , enquiring for him , from whom he received this account : That Cornelius a Roman , Captain of a Band of Italian Souldiers at Caesarea , a person of great Piety and Religion ( being a Proselyte of the Gate , who though not observing an exact conformity to the Rites of the Mosaick Law , did yet maintain some general correspondence with it , & lived under the obligation of the seven Precepts of the Sons of Noah ) had by an immediate command from God sent for him . The next day Peter accompanied with some of the Brethren , went along with them , and the day after they came to Caesarea . Against whose arrival Cornelius had summoned his friends and kindred to his house . Peter arriving , Cornelius ( who was affected with a mighty reverence for so great a person ) fell at his feet , and worshipped him : a way of address frequent in those Eastern Countries towards Princes and great men , but by the Greeks and Romans appropriated as a peculiar honour to the Gods. Peter rejecting the honour , as due only to God , entred into the house , where he first made his Apology to the company , that though they could not but know , that it was not lawful for a Jew to 〈◊〉 in the duties of Religion with those of another Nation , yet that now God had taught him another lesson . And then proceeded particularly to enquire the reason of Cornelius his sending for him . Whereupon Cornelius told him , That four days since , being conversant in the duties of Fasting and Prayer , an Angel had appeared to him , and told him , that his Prayers and Alms were come up for a memorial before God , that he should send to Joppa for one Simon Peter , who lodged in a Tanners house by the Sea side , who should further make known his mind to him ; that accordingly he had sent , and being now come , they were there met to hear what he had to say to them . Where we see , that though God sent an Angel to Cornelius to acquaint him with his will , yet the Angel was only to direct him to the Apostle for instruction in the Faith ; which no doubt was done , partly that God might put the greater honour upon an institution , that was likely to meet with contempt and scorn enough from the World ; partly to let us see , that we are not to expect extraordinary and miraculous ways of teaching and information , where God affords ordinary means . 4. HEREUPON Peter began this discourse , that by comparing things it was now plain and evident , that the partition-wall was broken down ; that God had no longer a particular kindness for Nations or Persons ; that it was not the Nation , but the Religion ; not the outward quality of the man , but the inward temper of the mind that recommends men to God ; that the devout and the pious , the righteous and the good man , whereever he be , is equally dear to Heaven ; that God has as much respect for a just and a vertuous person in the Wilds of Scythia , as upon Mount Sion : that the reconciling and making peace between God and Man by Jesus Christ , was the Doctrine published by the Prophets of old , and of late , since the times of John , preached through Galilee and Judaea , viz. that God had anointed and consecrated Jesus of Nazareth with Divine Powers and Graces , in the exercise whereof he constantly went about to do good to men : that they had seen all he had done amongst the Jews , whom though they had slain and crucified , yet that God had raised him again the third day , and had openly show'd him to his Apostles and followers , whom he had chosen to be his peculiar witnesses , and whom to that end he had admitted to eat and drink with him after his Resurrection , commanding them to preach the Gospel to mankind , and to 〈◊〉 that he was the person whom God had ordained to be the great Judge of the World : that all the Prophets with one consent bore witness of him : that this Jesus is he , in whose Name whosoever believes , should certainly receive remission of sins . While Peter was thus preaching to them , the Holy Ghost fell upon a great part of his Auditory , enabling them to speak several Languages , and therein to magnifie the giver of them . Whereat the 〈◊〉 , who came along with Peter , did sufficiently wonder , to see that the gifts of the Holy Ghost should be poured upon the Gentiles . Peter seeing this , told the company that he knew no reason why these persons should not be baptized , having received the Holy Ghost as well as they ; and accordingly commanded them to be baptized . For whose further confirmation he staid some time longer with them . This act of Peter's made a great noise among the Apostles and Brethren at Jerusalem , who being lately converted from their Judaism , were as yet zealous for the Religion of their Country , and therefore severely charged Peter at his return for his too familiar conversing with the Gentiles . See here the powerful prejudice of education . The Jews had for several Ages conceived a radicated and inveterate prejudice against the Gentiles . Indeed the Law of Moses commanded them to be peculiarly kind to their own Nation ; and the Rites and Institutions of their Religion , and the peculiar form of their Commonwealth made them different from the fashion of other Countries : a separation which in after-times they drew into a narrower compass . Besides they were mightily 〈◊〉 up with their external priviledges , that they were the seed of Abraham , the people whom God had peculiarly chosen for himself , above all other Nations of the World , and therefore with a lofty scorn proudly rejected the Gentiles as Dogs and Reprobates , utterly refusing to shew them any office of common kindness and converse . We find the Heathens frequently charging them with this rudeness and inhumanity . * Juvenal accuses them , that they would not shew a Traveller the right way , nor give give him a draught of water , if he were not of their Religion . ‖ Tacitus tells us , that they had adversus omnes alios hostile odium , a bitter hatred of all other people : * Haman represented them to Ahasuerus as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. A people that would never kindly mix and correspond with any other , as different in their Manners , as in their Laws and Religion from other Nations . The friends of Antiochus ( as the ‖ Historian reports ) charged them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they alone of all others were the most unsociable people under Heaven ; that they held no converse or correspondence with any other , but accounted them as their mortal enemies ; that they would not eat or drink with men of another Nation , no nor so much as wish well to them , their Ancestors having leavened them with an hatred of all mankind . This was their humour ; and that the 〈◊〉 herein did not wrong them , is sufficiently evident from their ordinary practice , and is openly avowed by their own * writings . Nay , at their first coming over to Christianity , though one great design of it was to soften the manners of men , and to oblige them to a more extensive and universal charity , yet could they hardly quit this common prejudice , quarrelling with Peter for no other reason , but that he had eaten and drunken with the Gentiles : insomuch that he was forced to Apologize for himself , and to justifie his actions as immediately done by Divine warrant and authority . And then , no sooner had he given them a naked and impartial account of the whole transaction , from first to last , but they presently turned their 〈◊〉 against him , into thanks to God , that he had granted to the Gentiles also Repentance unto life . 5. IT was now about the end of Caligula's Reign , when Peter having finished his visitation of the new planted Churches , was returned unto Jerusalem . Not long after Herod Agrippa , Grand child to Herod the great , having attained the Kingdom , the better to ingratiate himself with the people , had lately put S. James to death . And finding that this gratified the Vulgar , resolved to send Peter the same way after him . In order whereunto he apprehended him , cast him into prison , and set strong guards to watch him : the Church in the mean time being very instant and importunate with Heaven for his life and safety . The night before his intended execution , God purposely sent an Angel from Heaven , who coming to the Prison , found him fast asleep between two of his Keepers . So soft and secure a pillow is a good Conscience , even in the confines of death , and the greatest danger . The Angel raised him up , knock'd off his Chains , bad him gird on his Garments , and follow him . He did so , and having passed the first and second Watch , and entred through the Iron-Gate into the City ( which opened to them of its own accord ) after having passed through one Street more , the Angel departed from him . By this time Peter came to himself , and perceived that it was no Vision , but a reality that had hapned to him . Whereupon he came to Marie's house , where the Church were met together at Prayer for him . Knocking at the door , the Maid , who came to let him in , perceiving 't was his voice , ran back to tell them , that Peter was at the door . Which they at first looked upon as nothing , but the effect of fright or fancy , but she still affirming it , they concluded that it was his Angel , or some peculiar messenger sent from him . The door being open , they were strangely amazed at the sight of him : but he briefly told them the manner of his deliverance , and charging them to acquaint the Brethren with it , presently withdrew into another place . 'T is easie to imagine what a bustle and a stir there was the next morning among the Keepers of the Prison , with whom Herod was so much displeased , that he commanded them to be put to death . 6. SOME time after this it hapned , that a controversie arising between the Jewish and the Gentile Converts , about the observation of the Mosaick Law , the minds of men were exceedingly disquieted and disturbed with it ; the Jews zealously contending for Circumcision , and the observance of the Ceremonial Law to be joyn'd with the belief and profession of the Gospel , as equally necessary to Salvation . To compose this difference , the best expedient that could be thought on , was to call a General Council of the Apostles and Brethren , to meet together at Jerusalem , which was done accordingly , and the case throughly scanned and canvassed . At last Peter stood up , and acquainted the Synod , that God having made choice of him among all the Apostles , to be the first that preached the Gospel to the Gentiles ; God who was best able to judge of the hearts of men , had born witness to them , that they were accepted of him , by giving them his Holy Spirit as well as he had done to the Jews ; having put no difference between the one and the other . That therefore it was a tempting and a provoking God , to put a 〈◊〉 upon the necks of the Disciples , which neither they themselves nor their Fathers were able to bear : there being ground enough to believe , that the Gentiles as well as the Jews should be saved by the grace of the Gospel . After some other of the Apostles had declared their judgments in the case , it was unanimously decreed , that except the temporary observance of some few particular things , equally convenient both for Jew and Gentile , no other burden should be imposed upon them . And so the decrees of the Council being drawn up into a Synodical Epistle , were sent abroad to the several Churches , for allaying the heats and controversies that had been raised about this matter . 7. PETER a while after the celebration of this Council , left Jerusalem , and came down to Antioch , where using the liberty which the Gospel had given him , he familiarly ate and conversed with the Gentile Converts , accounting them , now that the partition-wall was broken down , no longer strangers and foreigners , but fellow-Citizens with the Saints , and of the houshold of God : This he had been taught by the Vision of the sheet let down from Heaven ; this had been lately decreed , and he himself had promoted and subscribed it , in the Synod at Jerusalem : this he had before practised towards Cornelius and his Family , and justified the action to the satisfaction of his accusers ; and this he had here freely and innocently done at Antioch , till some of the Jewish Brethren coming thither , for fear of offending and displeasing them , he withdrew his converse with the Gentiles , as if it had been unlawful for him to hold Communion with uncircumcised persons , when yet he knew , and was fully satisfied , that our Lord had wholly removed all difference , and broken down the Wall of separation between Jew and Gentile . In which affair , as he himself acted against the light of own mind and judgment , condemning what he had approved , and destroying what he had before built up , so hereby he confirmed the Jewish zealots in their inveterate error , cast infinite scruples into the minds of the Gentiles , filling their Consciences with fears and dissatisfactions , reviving the old feuds and prejudices between Jew & Gentile ; by which means many others were ensnared , yea , the whole number of Jewish Converts followed his example , separating themselves from the company of the Gentile Christians . Yea , so far did it spread , that Barnabas himself was carried away with the stream and torrent of this unwarrantable practice . S. Paul , who was at this time come to Antioch , unto whom Peter gave the right hand of fellowship , acknowledging his Apostleship of the Circumcision , observing these evil and unevangelical actings , resolutely withstood Peter to the face , and publickly reproved him as a person worthy to be blamed for his gross prevarication in this matter ; severely expostulating and reasoning with him , that he who was himself a Jew , and thereby under a more immediate obligation to the Mosaick Law , should cast off that Yoke himself , and yet endeavour to impose it upon the Gentiles , who were not in the least under any obligation to it . A smart , but an impartial charge ; and indeed so remarkable was this carriage of S. Paul towards our Apostle , that though it set things right for the present , yet it made some noise abroad in the World. Yea , * Porphyry himself , that acute and subtil enemy of Christianity , makes use of it as an argument against them both : charging the one with error and falshood , and the other with rudeness and incivility ; and that the whole was but a compact of forgery and deceit , while the Princes of the Church did thus fall out among themselves . And so sensible were some of this in the first Ages of Christianity , that rather than such a dishonour and disgrace , as they accounted it , should be reflected upon Peter ; they tell * us of two several Cephas's , one the Apostle , the other one of the seventy Disciples ; and that it was the last of those , that was guilty of this prevarication , and whom S. Paul so vigorously resisted and reproved at Antioch . But for this plausible and well-meant Evasion the Champions of the Romish Church conn them no great thanks at this day . Nay , S. Hierom long since fully confuted it in his Notes upon this place . SECT . IX . Of S. Peter's Acts from the End of the Sacred Story till his Martyrdom . Peter's story prosecuted out of Ecclesiastical Writers . His planting of a Church , and an Episcopal Sea at Antioch ; when said to be . His first Journey to Rome , and the 〈◊〉 it brought to the Roman Empire . His preaching in other places , and return to Rome . His encounter with Simon Magus . The impostures of the Magician . His familiarity with the Emperours , and the great honours said to be done to him . Of his Statue , and Inscription at Rome . Peter's victory over him by raising one from the Dead . Simon attempting to fly is by Peter's Prayers hindred , falls down , and dies . Nero's displeasure against Peter , whence . His being cast into Prison . His flight thence , and being brought back by Christ appearing to him . Crucified with his head downwards , and why . The place of his Martyrdom , and Burial . The original and greatness of S. Peter's Church in Rome . His Episcopal Chair pretended to be still kept there . HITHER TO in drawing of the Life of this great Apostle , we have had an infallible Guide to conduct and lead us : But the sacred story breaking off here , forces us to look abroad , and to pick up what Memoires the Ancients have left us in this matter : which we shall for the main digest according to the order , wherein Baronius , and other Ecclesiastick Writers have disposed the series of S. Peter's Life : Reserving what is justly questionable , to a more particular examination afterward . And that we may present the account more intire and perfect , we must step back a little in point of time , that so we may go forward with greater advantage . We are to know therefore , that during the time of peace and calmness which the Church enjoyed after Saul's Persecution , when S. Peter went down to visit the Churches , he is said to have gone to Antioch , where great Numbers of Jews inhabited , and there to have planted the Christian faith . That he founded a Church here , * 〈◊〉 expresly tells us , and by ‖ others it is said , that he himself was the first Bishop of this See. Sure I am that * S. Chrysostom reckons it one of the greatest honours of that City , that S. Peter staid so long there , and that the Bishops of it succeeded him in that See. The care and precedency of this Church he had between Six and Seven Years . Not that he staid there all that time , but that having ordered and disposed things to the best advantage , he returned to other affairs and exigencies of the Church : confirming the new Plantations , bringing in Cornelius and his Family , and in him the first fruits of the Gentiles conversion to the faith of Christ. After which he returned unto Jerusalem , where he was imprisoned by Herod , and miraculously delivered by an Angel sent from Heaven . 2. WHAT became of Peter after his deliverance out of Prison , is not certainly known : probably he might preach in some parts a little further distant from Judaea , as we are told * he did at 〈◊〉 , and in the Countries thereabouts ( though , I confess , the evidence to me is not convincing . ) After this he resolved upon a Journey to Rome ; where most agree he arrived about the Second Year of the Emperor Claudius . ‖ Orosius tells us , that coming to Rome , he brought prosperity along with him to that City : For besides several other extraordinary advantages which at that time hapned to it , this was not the least observable , that Camillus Scribonianus Governor of Dalmatia , soliciting the Army to rebell against the Emperor , the Eagles , their Military Standard , remained so fast in the Ground , that no power , nor strength was able to pluck them up . With which unusual accident the minds of the Souldiers were surprized and startled , and turning their Swords against the Author of the sedition , continued firm and loyal in their obedience . Whereby a dangerous Rebellion was prevented , likely enough otherwise to have broken out . This he ascribes to S. Peter's coming to Rome , and the first Plantation of the Christian faith in that City . Heaven beginning more particularly to smile upon that place at his first coming thither . 'T is not to be doubted , but that at his first arrival , he disposed himself amongst the Jews his Country-men , who ever since the time of Augustus , had dwelt in the Region beyond Tybur . But when afterwards he began to preach to the Gentiles , he was forced to change his Lodging , and was taken in by one Pudens , a Senator lately converted to the Faith. Here he closely plyed his main office and imployment , to establish Christianity in that place . Here we are told * he met with Philo the Jew , lately come on his second Embassy unto Rome , in the behalf of his Countrymen at Alexandria , and to have contracted an intimate friendship and acquaintance with him . And now it was , says ‖ Baronius , that Peter being mindful of the Churches which he had founded in Pontus , Galatia , Cappadocia , Bithynia , and Asia the less , wrote his first Epistle to them , which he probably infers hence , that S. Mark being yet with him at the time of the date of this Epistle , it must be written at least some time this Year , for that now it was that S. Mark was sent to preach and propagate the Faith in Egypt . Next to the planting Religion at Rome , he took care to propagate it in the Western parts . And to that end ( if we may believe one * of those that pretend to be his Successors ) he sent abroad Disciples into several Provinces . That so their sound might go into all the Earth , and their words into the ends of the World. 3. IT hapned that after S. Peter had been several Years at Rome , Claudius the Emperor taking advantage of some seditions and tumults raised by the Jews , by a publick Edict ‖ banished them out of Rome . In the Number of whom S. Peter ( they say ) departed thence , and returned back to Jerusalem , where he was present at that great Apostolical Synod , of which before . After this we are left under great uncertainties , how he disposed of himself for many Years . Confident we may be , that he was not idle , but spent his time sometimes in preaching in the Eastern parts , sometimes in other parts of the World , as in * Africk , Sicily , Italy , and other places . And here it may not be amiss to insert a claim in behalf of our own Country . Eusebius telling us ( as ‖ Metaphrastes reports it ) that Peter was not only in these Western parts , but particularly that he was a long time in Britain , where he converted many Nations to the Faith. But we had better be without the honour of S. Peter's company , than build the story upon so sandy a foundation : Metaphrastes his Authority being of so little value in this case , that it is slighted by the more learned and moderate Writers of the Church of Rome . But where-ever it was , that S. Peter imployed his time , towards the latter part of Nero's Reign , he returned to Rome : where he found the minds of People strangely bewitched and hardned against the embracing of the Christian Religion by the subtilties and Magick arts of Simon Magus , whom ( as we have before related ) he had formerly baffled at Samaria . This Simon was born at * Gitton , a Village of Samaria , bred up in the Arts of Sorcery and Divination , and by the help of the Diabolical powers performed many strange feats of wonder and activity . Insomuch that People generally looked upon him as some great Deity come down from Heaven . But being discovered and confounded by Peter at Samaria , he left the East and fled to Rome . Where by Witchcraft and Sorceries he insinuated himself into the favour of the People , and at last became very acceptable to the Emperours themselves , insomuch that no honour and veneration was too great for him . ‖ Justin Martyr assures us , that he was honoured as a Deity that a Statue was erected to him in the Insula Tyberina between two Bridges with this Inscription , SIMONI DEO SANCTO : To Simon the holy God : that the Samaritans generally , and very many of other Nations did own and worship him as the chief principal Deity . I know the credit of this Inscription is shrewdly shaken by some later Antiquaries , who tell us , that the good Father being a Greek might easily mistake in a Latin Inscription , or be imposed upon by others ; and that the true Inscription was SEMONI SANGO DEO FIDIO , &c. such an Inscription being in the last Age dug up in the Tyberine Island , and there preserved to this day . It is not impossible but this might be the foundation of the story . But sure I am , that it is not only reported by the Martyr , who was himself a Samaritan , and lived but in the next Age , but by others almost of the same time (a) Irenaeus , (b) Tertullian , and by others (c) after them . It further deserves to be considered , that J. Martyr was a person of great learning and gravity , inquisitive about matters of this nature , at this time at Rome , where he was capable fully to satisfie himself in the truth of things , that he presented this Apology to the Emperor and the Senate of Rome , to whom he would be careful what he said , and who as they knew whether it was true or no , so if false , could not but ill resent to be so boldly imposed upon by so notorious a fable . But be it as it will , he was highly in favour both with the People , and their Emperors ; especially Nero , who was the Great Patron of Magicians , * and all who maintained secret ways of commerce with the infernal powers . With him ‖ S. Peter thought fit in the first place to encounter , and to undeceive the People , by discovering the impostures and delusions of that wretched man. 4. THAT he did so , is generally affirmed by the Ancient Fathers , * who tell us of ome particular Instances , wherein he baffled and confounded him . But because the 〈◊〉 is more intirely drawn up by ‖ Hegesippus the younger , an Author contemporary with S. Ambrose , if not ( which is most probable ) S. Ambrose himself , we shall from him 〈◊〉 the summary of the story . There was at this time at Rome an eminent young Gentleman , and a Kinsman of the Emperors , lately dead . The fame which Peter had for raising persons to life , perswaded his friends that he might be called . Others also prevailing that Simon the Magician might be sent for . Simon glad of the occasion to magnifie himself before the People , propounded to Peter , that if he raised the Gentleman unto life , then Peter , who had so injuriously provoked the great power of God , ( as he stiled himself ) should lose his life : But if Peter prevailed , he himself would submit to the same fate and sentence . Peter accepted the termes , and Simon began his Charmes and Inchantments : Whereat the dead Gentleman seemed to move his hand . The People that stood by , presently cryed out , that he was alive , and that he talked with Simon , and began to sall foul upon Peter , for daring to oppose himself against so great a power . The Apostle intreated their patience , told them , that all this was but a phantasm and appearance , that if Simon was but taken from the Bed-side , all this pageantry would quickly vanish . Who being accordingly removed , the Body remained without the least sign of motion . Peter standing at a good distance from the Bed , silently made his address to Heaven , and then before them all commanded the young Gentleman in the Name of the Lord Jesus to arise : who immediately did so , spoke , walked , and ate and was by Peter restored to his Mother . The People who saw this , suddenly changed their opinions , and fell upon the Magician with an intent to stone him . But Peter begged his life , and told them , that it would be a sufficient punishment to him , to live and see that in despite of all his power and malice , the Kingdom of Christ should increase and flourish . The Magician was inwardly tormented with this defeat and vext to see the triumph of the Apostle , and therefore mustering up all his powers , summoned the People , told them that he was offended at the Galileans , whose Protector and Guardian he had been , and therefore set them a Day , when he promised that they should see him fly up into Heaven . At the time appointed he went up to the Mount of the Capitol , and throwing himself from the top of the Rock , began his flight . A sight which the People entertained with great wonder and veneration , affirming that this must be the power of God , and not of man. Peter standing in the Croud , prayed to our Lord , that the People might be undeceived , and that the vanity of the Impostor might be discovered in such a way , that he himself might be sensible of it . Immediately the Wings which he had made himself , began to fail him , and he fell to the ground , miserably bruised and wounded with the fall : Whence being carried into a neighbouring Village , he soon after dyed . This is the story , for the particular circumstances whereof , the Feader must rely upon the credit of my Author , the thing in general being sufficiently acknowledged by most ancient Writers . This contest of Peter's with Simon Magus is placed by Eusebius under the Reign of Claudius , but by the generality both of ancient and later Authors , it is referred to the Reign of Nero. 5. SUCH was the end of this miserable and unhappy Man. Which no sooner came to the ears of the Emperor , to whom by wicked artifices he had indeared himself , but it became an occasion of hastning Peter's ruine . The Emperor probably had before been displeased with Peter , not only upon the account of the general disagreement and inconformity of his Religion , but because he had so strictly pressed temperance and chastity , and reclaimed so many Women in Rome from a dissolute and vicious life , thereby crossing that wanton and lascivious temper , to which that Prince was so immoderate a slave and vassal . And being now by his means robbed of his dear favorite and companion , he resolved upon revenge , commanded Peter ( as also S. Paul , who was at this time at Rome ) to be apprehended , and cast into the Mamertine Prison : * where they spent their time in the exercises of Religion , and especially in Preaching to the Prisoners , and those who resorted to them . And here we may suppose it was ( if not a little before ) that Peter wrote his second 〈◊〉 to the dispersed Jews , wherein he indeavours to confirm them in the belief and practice of Christianity , and to fortifie them against those poysonous and pernicious principles and practices , which even then began to break in upon the Christian Church . 6. NERO returning from Achaia , and entring Rome with a great deal of pomp and triumph , resolved now the Apostles should fall as a Victim and Sacrifice to his cruelty and revenge . While the fatal stroke was daily expected , the Christians in Rome did by daily prayers and importunities solicite ‖ S. Peter , to make an escape , and to reserve himself to the uses and services of the Church . This at first he rejected , as what would ill reflect upon his courage and constancy , and argue him to be afraid of those sufferings for Christ , to which he himself had so often perswaded others . But the prayers and the tears of the People overcame him , and made him yield . Accordingly the next Night having prayed with , and taken his farewell of the Brethren , he got over the Prison-wall , and coming to the City-Gate , he is there said to have met with our Lord , who was just entring into the City . Peter asked him , Lord , whither art thou going ? from whom he presently received this answer , I am come to Rome , to be crucified a second time . By which answer , Peter apprehended himself to be reproved , and that our Lord meant it of his death , that he was to be recrucified in his Servant . Whereupon he went back to the Prison , and delivered himself into the hands of his Keepers , shewing himself most ready and chearful to acquiesce in the will of God. And we are told * that in the stone , whereon our Lord stood while he talked with Peter , he left the impression of his Feet , which stone has been ever since preserved as a very sacred Relique , and after several translations was at length fixed in the Church of S. Sebastian the Martyr , where it is kept and visited with great expressions of reverence and devotion at this day . Before his suffering he was no question scourged , according to the manner of the Romans , who were wont first to whip those Malefactors , who were adjudged to the most severe and capital punishments : Having saluted his Brethren , and especially having taken his last farewell of S. Paul , he was brought out of the Prison , and led to the top of the Vatican Mount , near to Tybur , the place designed for his Execution . The death he was adjudged to was crucifixion , as of all others accounted the most shameful , so the most severe and terrible . But he intreated the favour of the Officers , that he might not be crucified in the ordinary way , ‖ but might suffer with his Head downwards , and his Feet up to Heaven , affirming that he was unworthy to suffer in the same posture wherein his Lord had suffered before him . Happy man ( as * Chrysostom glosses ) to be set in the readiest posture of travelling from Earth to Heaven . His Body being taken from the Cross , is said , to have been imbalmed by Marcellinus the Presbyter after the Jewish manner , and was then buried in the Vatican , near the Triumphal way . Over his Grave a small Church ‖ was soon after erected , which being destroyed by Heliogabalus , his Body was removed to the Coemetery in the Appian way , two Miles from Rome : where it remained till the time of Pope Cornelius , who re-conveyed it to the Vatican , where it rested somewhat obscurely until the Reign of Constantine , who out of the mighty reverence which he had for the Christian Religion , caused many Churches to be built at Rome , but especially rebuilt and inlarged the Vatican to the honour of S. Peter . In the doing whereof Himself is said to have been the first that began to dig the Foundation , and to have carried thence twelve Baskets of Rubbish with his own hands , in honour , as it should seem , of the twelve Apostles . He infinitely inriched the Church with Gifts and Ornaments , which in every Age increased in 〈◊〉 and Riches , till it is become one of the wonders of the World at this day . Of whose glories , stateliness , and beauty , and those many venerable Monuments of antiquity that are in it , they who desire to know more , may be plentifully satisfied by Onuphrius . Only one amongst the rest must not be forgotten : there being kept that very wooden Chair , wherein S. Peter sat when he was at Rome , by the onely touching whereof many Miracles are said to be performed . But surely * Baronius his wisdome and gravity were from home , when speaking of this Chair , and fearing that Heretiques would imagine , that it might be rotten in so long a time , he tells us , that it 's no wonder that this Chair should be preserved so long , when Eusebius affirms , that the wooden Chair of S. James Bishop of Jerusalem was extant in the time of Constantine . But the Cardinal it seems forgot to consider , that there is some difference between three , and sixteen hundred Years . But of this enough . S. Peter was crucified according to the common computation in the Year of Christ , sixty nine , and the 13th . ( or as Eusebius , the 14th . ) of Nero , how truly may be inquired afterwards . SECT . X. The Character of his Person and Temper : and an Account of his Writings . The description of S. Peter's person . An account of his Temper . A natural fervor and eagerness predominant in him . Fierceness and animosity peculiarly remarkable in the Galileans . The abatements of his Zeal and courage . His humility and lowliness of mind . His great love to , and zeal for Christ. His constancy and resolution in confessing Christ. His faithfulness and diligence in his Office. His Writings genuine and supposititious . His first Epistle ; what the design of it . What meant by Babylon , whence it was dated . His second Epistle a long time questioned , and why , Difference in the style no considerable objection . Grotius his conceit of its being written by Symeon Bishop of Jerusalem , exploded . A concurrence of circumstances to entitle S. Peter to it . 〈◊〉 things in it referred to , which he had preached at Rome , particularly the destruction of Jerusalem . Written but a little before his death . The spurious Writings attributed to him , mentioned by the Ancients . His Acts. Gospel . Petri Praedicatio . His Apocalypse . Judicium Petri . Peter's married relation . His Wife the companion of his Travels . Her Martyrdom . His Daughter 〈◊〉 . 1. HAVING run through the current History of S. Peter's Life , it may not be amiss in the next place to survey a little his Person and Temper . His Body ( if we may believe the description given of him by * Nicephorus ) was somewhat slender , of a middle size , but rather inclining to tallness , his complexion very pale , and almost white : The hair of his Head and Beard curl'd and thick , but withall short ; though ‖ S. Hierom tells us out of Clemens his Periods , that he was Bald , which probably might be in his declining age ; his Eyes black , but speckt with red , which * Baronius will have to proceed from his frequent weeping ; his Eye-brows thin , or none at all ; his Nose long , but rather broad and flat than sharp ; such was the Case and out-side . Let us next look inwards , and view the Jewel that was within . Take him as a Man , and there seems to have been a natural eagerness predominant in his Temper , which as a Whetstone sharpned his Soul for all bold and generous undertakings . It was this in a great measure that made him so forward to speak , and to return answers , sometimes before he had well considered them . It was this made him expose his person to the most eminent danger , promise those great things in behalf of his Master , and resolutely draw his Sword in his quarrel against a whole Band of Souldiers , and wound the High-Priests Servant ; and possibly he had attempted greater matters , had not our Lord restrained , and taken him off by that seasonable check that he gave him . 2. THIS Temper he owed in a great measure to the Genius and nature of his Country , of which * Josephus gives this true character , That it naturally bred in men a certain fierceness and animosity , whereby they were fearlesly carried out upon any action , and in all things shew'd a great strength and courage both of mind and body . The Galileans ( says he ) being 〈◊〉 from their childhood , the men being as seldom overtaken with cowardize , as their Country with want of men . And yet notwithstanding this , his fervor and fierceness had its intervals ; there being some times when the Paroxysms of his heat and courage did intermit , and the man was surprised and betrayed by his own fears . Witness his passionate crying out , when he was upon the Sea in danger of his life , and his fearful deserting his Master in the Garden , but especially his carriage in the High-Priests Hall , when the confident charge of a sorry Maid made him sink so far beneath himself , and not withstanding his great and resolute promises so shamefully deny his Master , and that with curses and imprecations . But he was in danger , and passion prevailed over his understanding , and fear betrayed the succours which reason offered , and being intent upon nothing but the present safety of his life , he heeded not what he did , when he 〈◊〉 his Master , to save himself ; so dangerous is it to be left to our selves , and to have our natural passions let loose upon us . 3. CONSIDER him as a Disciple and a Christian , and we shall find him exemplary in the great instances of Religion . Singular his Humility , and the lowliness of mind . With what a passionate earnestness upon the conviction of a Miracle , did he beg of our Saviour to depart from him : accounting himself not worthy , that the Son of God should come near so vile a sinner . When our Lord by that wonderful condescension stoopt to wash his Apostles feet , he could by no means be perswaded to admit it , not thinking it sit , that so great a person should submit himself to so servile an office towards so mean a person as himself ; nor could he be induced to accept it , till our Lord was in a manner forced to threaten him into obedience . When Cornelius heightned in his apprehensions of him by an immediate command from God concerning him , would have entertained him with expressions of more than ordinary honour and veneration ; so far was he from complying with it , that he plainly told him , he was no other than such a man as himself . With how much candor and modesty does he treat the inferiour Rulers and Ministers of the Church . He , upon whom Antiquity heaps so many honourable titles , stiling himself no other than their fellow-Presbyter . Admirable his love to , and zeal for his Master , which he thought he could never express at too high a rate : for his sake venturing on the greatest dangers , and exposing himself to the most imminent hazards of his life . 'T was in his quarrel that he drew his Sword against a Band of Souldiers , and an armed multitude ; and 't was love to his Master drew him into that imprudent advice , that he should seek to save himself , and avoid those sufferings that were coming upon him , that made him promise and engage so deep , to suffer and die with him . Great was his forwardness in owning Christ to be the Messiah and Son of God ; which drew from our Lord that honourable Encomium , Blessed art thou Simon Bar Jonah . But greater his courage and constancy in confessing Christ before his most inveterate enemies , especially after he had recovered himself of his fall . With how much plainness did he tell the Jews at every turn to their very faces , that they were the Murderers and Crucifiers of the Lord of Glory . Nay , with what an undaunted courage , with what an Heroick greatness of mind , did he tell that very Sanhedrim , that had sentenced and condemned him , that they were guilty of his murder , and that they could never be saved any other way , than by this very Jesus , whom they had crucified and put to death . 4. LASTLY , let us reflect upon him as an Apostle , as a Pastor and Guide of Souls . And so we find him faithful and diligent in his office , with an infinite zeal endeavouring to instruct the ignorant , reduce the erroneous , to strengthen the weak , and confirm the strong , to reclaim the vicious , and turn Souls to righteousness . We find him taking all opportunities of preaching to the people , converting many thousands at once . How many voiages and travels did he undergo ? with how unconquerable a patience did he endure all conflicts and trials , and surmount all difficulties and oppositions , that he might plant and propagate the Christian Faith ? Not thinking much to lay down his own life , to promote and further it . Nor did he only do his duty himself , but as one of the prime Superintendents of the Church , and as one that was sensible of the value and the worth of Souls , he was careful to put others in mind of theirs , earnestly pressing and perswading the Pastors and Governours of it , To feed the flock of God , To take upon them the Rule and Inspection of it freely and willingly , not out of a sinister end , merely of gaining advantages to themselves , but out of a sincere design of doing good to Souls ; that they would treat them mildly and gently , and be themselves examples of Piety and Religion to them , as the best way to make their Ministery successful and effectual . And because he could not be always present to teach and warn men , he ceased not by Letters to stir up their minds to the remembrance and practice of what they had been taught . A course , he tells them , which he was resolved to hold as long as he lived , as thinking it meet while he was in this Tabernacle , to stir them up , by putting them in mind of these things , that so they might be able after his decease , to have them always in remembrance . And this may lead us to the consideration of those Writings , which he left behind him for the benefit of the Church . 5. NOW the Writings that entitle themselves to this Apostle , were either genuine , or supposititious . The genuine Writings are his two Epistles , which make up part of the Sacred Canon . For the first of them , no certain account can be had when it was written . Though Baronius and most Writers commonly assign it to the year of Christ Forty Four. But this cannot be , Peter not being at Rome ( from whence it is supposed to have been written ) at that time , as we shall see anon . He wrote it to the Jewish Converts , dispersed through Pontus , Galatia , and the Countries thereabouts , chiefly upon the occasion of that persecution , which had been raised at Jerusalem . And accordingly the main design of it , is to confirm and comfort them under their present sufferings and persecutions , and to direct and instruct them how to carry themselves in the several states and relations , both of the Civil , and the Christian life . For the place whence it was written , 't is expresly dated from Babylon . But what , or where this Babylon is , is not so easie to determine . Some think it was Babylon in Egypt , and probably 〈◊〉 ; and that there Peter preached the Gospel . Others will have it to have been Babylon the Ancient Metropolis of Assyria , and where great numbers of Jews dwelt ever since the times of their Captivities . But we need not send Peter on so long an Errand , if we embrace the Notion of a Learned * man , who by Babylon will figuratively understand Jerusalem , no longer now the holy City , but a kind of spiritual Babylon , in which the Church of God did at this time groan under great servitude and captivity . And this Notion of the Word he endeavours to make good , by calling in to his assistance two of the Ancient * Fathers , who so understand that of the Prophet , We have healed Babylon , but she was not healed . Where the Prophet ( say they ) by Babylon means Jerusalem , as differing nothing from the wickedness of the Nations , nor conforming it self to the Law of God. But generally the Writers of the Romish Church , and the more moderate of the Reformed party , acquiescing herein in the Judgment of Antiquity , by Babylon understand Rome . And so 't is plain S. John calls it in his Revelation , either from its conformity in power and greatness to that ancient City , or from that great Idolatry which at this time reign'd in Rome . And so we may suppose S. Peter to have written it from Rome , not long after his coming thither , though the precise time be not exactly known . 6. AS for the Second Epistle , it was not accounted of old of equal value and authority with the First , and therefore for some Ages not taken into the Sacred Canon , as is expresly affirmed by * 〈◊〉 , and many of the Ancients before him . The Ancient Syriack Church did not receive it , and accordingly it is not to be found in their ancient ‖ Copies of the New Testament . Yea , those of that Church at this day do not own it as Canonical , but only read it privately , as we do the Apocryphal Books . The greatest * exception that I can find against it , was the difference of its style from the other Epistle ; and therefore it was presumed , that they were not both written by the same hand . But S. 〈◊〉 , who tells us the objection , does ‖ elsewhere himself return the answer , That the difference in the style and manner of writing might very well arise from hence , that S. Peter according to his different circumstances , and the necessity of affairs , was forced to use several Amanuenses and Interpreters ; sometimes S. Mark , and after his departure some other person , which might justly occasion a difference in the style and character of these 〈◊〉 . Not to say , that the same person may vastly alter and vary his style according to the times when , or the persons to whom , or the subjects about which he writes , or the temper and disposition he is in at the time of writing , or the care that is used in doing it . Who sees not the vast difference of Jeremie's writing in his Prophecy , and in his Book of Lamentations ? between S. John's in his Gospel , his 〈◊〉 , and Apocalypse ? How oft does S. Paul alter his style in several of his Epistles , in some more lofty and elegant , in others more rough and harsh ? Besides hundreds of instances that might be given both in Ecclesiastical and Foreign Writers , too obvious to need insisting on in this place . The Learned * Grotius will have this Epistle to have been written by Symeon , S. James his immediate Successor in the Bishoprick of Jerusalem , and that the word [ Peter ] was inserted into the Title by another hand . But as a Judicious * person of our own observes , these were but his Posthume Annotations , published by others , and no doubt never intended as the deliberate result of that great man's Judgment : especially since he himself tacitly acknowledges , that all Copies extant at this day read the Title and Inscription , as it is in our Books . And indeed there is a concurrence of circumstances to prove S. Peter to be the Author of it . It bears his name in the Front and Title , yea , somewhat more expresly than the former , which has only one , this , both his Names . There 's a passage in it , that cannot well relate to any but him . When he tells us , that he was present with Christ in the holy Mount , When he received from God the Father honour , and glory ; Where he heard the voice which came from Heaven , from the excellent glory , This is my Beloved Son , in whom I am well pleased . This evidently refers to Christs Tranfiguration , where none were present , but Peter , and the two Sons of Zebedee , neither of which were ever thought of to be the Author of this Epistle . Besides , that there is an admirable consent and agreement in many passages between these two Epistles , as it were easie to show in particular instances . Add to this , that S. Jude speaking of the Scoffers who should come in the last time , walking after their own ungodly lusts , cites this as that which had been before spoken by the Apostles of our Lord Jesus Christ : wherein he plainly quotes the words of this Second Epistle of Peter , affirming , That there should come in the last days scoffers , walking after their own lusts . And that this does agree to Peter , will further appear by this , that he tells us of these Scoffers , that should come in the last days , that is , before the destruction of Jerusalem ( as that phrase is often used in the New Testament ) that they should say , Where is the promise of his coming ? Which clearly respects their making light of those threatnings of our Lord , whereby he had foretold , that he would shortly come in Judgment for the destruction of Jerusalem , and the Jewish Nation . This he now puts them in mind of , as what probably he had before told them of 〈◊〉 vocc , when he was amongst them . For so we find he did elsewhere . Lactantius assuring us , That amongst many strange and wonderful things which Peter and Paul preached at Rome , and lest upon Record , this was one , That within a short time God would send a Prince , who should destroy the Jews , and lay their Cities level with the ground , straitly besiege them , destroy them with Famine , so that they should feed upon one another : That their Wives and Daughters should be ravished , and their Childrens brains dasht out before their faces ; that all things should be laid waste by Fire and Sword , and themselves perpetually banished from their own Countrey ; and this for their insolent and merciless usage of the innocent and dear Son of God. All which , as he observes , came to pass soon after their death , when 〈◊〉 came upon the Jews , and extinguished both their Name and Nation . And what Peter here foretold at Rome , we need not question but he had done before to those Jews , to whom he wrote this Epistle . Wherein he especially antidotes them against those corrupt and poisonous principles , wherewith many , and especially the followers of Simon Magus began to insect the Church of Christ. And this but a little time before his death , as appears from that passage in it , where he tells them , That he knew he must shortly put off his earthly Tabernacle . 7. BESIDES these Divine Epistles , there were other supposititious writings which in the first Ages were fathered upon S. Peter . Such was the Book called his Acts , mentioned by * Origen , ‖ Eusebius , and others , but rejected by them . Such was his Gospel , which probably at first was nothing else but the Gospel written by S. Mark , dictated to him ( as is generally thought ) by S. Peter ; and therefore as * S. 〈◊〉 tells us , said to be his . Though in the next Age there appeared a Book under that Title , mentioned by ‖ Serapion Bishop of Antioch , and by him at 〈◊〉 suffered to be read in the Church , but afterwards upon a more careful perusal of it , he rejected it as Apocryphal , as it was by others after him . Another was the Book stiled , His Preaching , mentioned and quoted both by * Clemens Alexandrinus , and by ‖ Origen , but not acknowledged by them to be Genuine : Nay , expresly said to have been forged by Hereticks , by an ancient (a) Author contemporary with S. Cyprian . The next was his Apocalypse , or Revelation , rejected , as (b) Sozomen tells us , by the 〈◊〉 as Spurious , but yet read in some Churches in Palestine in his time . The last was the Book called , His Judgment , which probably was the same with that called * Hermes , or Pastor , a Book of good use and esteem in the first times of Christianity , and which , as ‖ Eusebius tells us , was not only frequently cited by the Ancients , but also publickly read in Churches . 8. WE shall conclude this Section by considering Peter with respect to his several Relations : That he was married , is unquestionable , the Sacred History mentioning his Wives Mother : his Wife ( might we believe * Metaphrastes ) being the Daughter of Aristobulus , Brother to Barnabas the Apostle . And though ‖ S. Hierom would perswade us , that he left her behind him , together with his Nets , when he forsook all to follow Christ ; yet we know that Father too well , to be over-confident upon his word in a case of Marriage or Single life , wherein he is not over-scrupulous sometimes to strain a point , to make his opinion more fair and plausible . The best is , we have an infallible Authority which plainly intimates the contrary , the testimony of S. Paul , who tells us of Cephas , that he led about a Wife , a Sister , along with him , who for the most part mutually cohabited & lived together , for ought that can be proved to the contrary . * Clemens Alexandrinus gives us this account , though he tells us not the time or place , That Peter seeing his Wife going towards Martyrdom , exceedingly rejoyced that she was called to so great an honour , and that she was now returning home , encouraging and earnestly exhorting her , and calling her by her Name , bad her to be mindful of our Lord. Such ( says he ) was the Wedlock of that blessed couple , and the perfect disposition and agreement in those things that were dearest to them . By her he is said to have had a * Daughter , called Petronilla ( ‖ Metaphrastes adds a Son ) how truly I know not . This only is certain , that * S. Clemens of Alexandria reckons Peter for one of the Apostles that was Married and had Children . And surely he who was so good a man , and so good an Apostle , was as good in the relation both of an Husband and a Father . SECT . XI . An Enquiry into S. Peter's going to Rome . Peter's being at Rome granted in general . The account of it given by Baronius and the Writers of that Church rejected , and disproved . No foundation for it in the History of the Apostolick Acts. No mention of it in S. Paul's Epistle to the Romans . No news of his being there , at S. Paul's coming to Rome , nor intimation of any such thing in the several Epistles which S. Paul wrote from thence . S. Peter's first being at Rome inconsistent with the time of the Apostolical Synod at Jerusalem . And with an Ancient Tradition , that the Apostles were commanded to stay Twelve years in Judaea after Christ's death . Apassage out of Clemens Alexandrinus noted and corrected to that purpose . Difference among the 〈◊〉 of the Romish Church in their Accounts . Peter's being XXV . years Bishop of Rome , no solid foundation for it in Antiquity . The Planting and Governing that Church equally attributed to Peter and Paul. S. Peter when ( probably ) came to Rome . Different dates of his Martyrdom assigned by the Ancients . A probable account given of it . 1. THOUGH it be not my purpose to swim against the Stream and Current of Antiquity , in denying S. Peter to have been at Rome , an Assertion easilier perplexed and intangled , than confuted and disproved ; yet may we grant the main , without doing any great service to that Church , there being evidence enough to every impartial and considering man , to spoil that smooth and plausible Scheme of Times , which 〈◊〉 and the Writers of that Church have drawn with so much care and diligence . And in order to this we shall first enquire , whether that Account which Bellarmine and Baronius give us of Peter's being at Rome be tolerably reconcileable with the History of the Apostles Acts recorded by S. Luke , which will be best done by briefly presenting S. Peter's Acts in their just Series and order of Time , and then seeing what countenance and foundation their Account can receive from hence . 2. AFTER our Lord's Ascension , we find Peter , for the first year at least , staying with the rest of the Apostles at Jerusalem . In the next year he was sent , together with S. John , by the command of the Apostles , to Samaria , to preach the Gospel to that City , and the parts about it . About three years after S. Paul meets him at Jerusalem , with whom he staid some time . In the two following years he visited the late planted Churches , preached at Lydda and Joppa , where having tarried many days , he thence removed to 〈◊〉 , where he preached to , and baptized Cornelius and his Family . Whence after some time he returned to Jerusalem , where he probably staid , till cast into prison by Herod , and delivered by the Angel. After which we hear no more of him , till three or four years after we find him in the Council at Jerusalem . After which he had the contest with S. Paul at Antioch . And thence forward the Sacred Story is altogether silent in this matter . So that in all this time , we find not the least footstep of any intimation that he went to Rome . This * Baronius well foresaw , and therefore once and again inserts this caution , that S. Luke did not design to record all the Apostles Acts , and that he has omitted many things which were done by Peter . Which surely no man ever intended to deny . But then that he should omit a matter of such vast moment and importance to the whole Christian World , that not one 〈◊〉 should be said of a Church planted by Peter at Rome ; a Church that was to be Paramount , the seat of all Spiritual Power and Infallibility , and to which all other Churches were to vail and do homage ; nay , that he should not so much as mention that ever he was there , and yet all this said to be done within the time he designed to write of , is by no means reasonable to suppose . Especially considering , that S. Luke records many of his journeys and travels , and his preaching at several places , of far less consequence and concernment . Nor let this be thought the worse of , because a negative Argument , since it carries so much rational evidence along with it , that any man who is not plainly byassed by Interest , will be satisfied with it . 3. BUT let us proceed a little further to enquire , whether we can meet any probable footsteps afterwards . About the year Fifty three , towards the end of Claudins his Reign S. Paul is thought to have writ his Epistle to the Church at Rome , wherein he spends the greatest part of one Chapter in saluting particular persons that were there ; amongst whom it might reasonably have been expected , that S. Peter should have had the first place . And supposing with * Baronius , that Peter at this time might be absent from the City , preaching the Gospel in some parts in the 〈◊〉 , yet we are not sure that S. Paul knew of this , and if he did , it is strange that in so large an Epistle , wherein he had occasion enough , there should be neither direct nor indirect mention of him , or of any Church there founded by him . Nay , S. Paul himself intimates , what an earnest desire he had to come thither , that he might impart unto them some spiritual gists , to the end they might be established in the Faith , for which there could have been no such apparent cause had Peter been there so lately , and so long before him . Well , S. Paul himself not many years after is sent to Rome , Ann. Chr. LVI . or as Eusebius , LVII . ( though Barontus makes it two years after ) about the second year of Nero ; when he comes thither , does he go to sojourn with Peter , as 't is likely he would , had he been there ? No , but dwelt by himself in his own hired house . No sooner was he come , but he called the chief of the Jews together , acquainted them with the cause and end of his coming , explains the doctrine of Christianity , which when they rejected , he tells them , That henceforth the Salvation of God was sent unto the Gentiles who would hear it , to whom he would now address himself . Which seems to intimate , that however some few of the Gentiles might have been brought over , yet that no such harvest had been made before his coming , as might reasonably have been expected from S. Peter s having been so many years amongst them . Within the two first years after S. Paul s coming to Rome , he wrote Epistles to several Churches , to the Colossians , Fphesians , Philippians , and one to Philemon , in none whereof there is the least mention of S. Peter , or from whence the least probability can be derived , that he had been there . In that to the Colossians , he tells them , that of the Jews at Rome , he had had no other fellow-workers unto the Kingdom of God , which had been a comfort unto him , save only Aristarchus , Marcus , and Jesus who was called Justus , which evidently excludes S. Peter . And in that to Timothy , which Baronius consesses to have been written a little before his Martyrdom , ( though probably it was written the same time with the rest above mentioned ) he tells him , That at his first answer at Rome , no man stood with him , but that all men for sook him . Which we can hardly believe S. Peter would have done , had he then been there . He further tells him , That only Luke was with him , that Crescens was gone to this place , Titus to that , and Tychicus left at another . Strange ! that if Peter was at this time gone from Rome , S. Paul should take no notice of it as well as the rest . Was he so inconsiderable a person , as not to be worth the remembring ? or his errand of so small importance , as not to deserve a place in S. Paul's account , as well as that of Crescens to Galatia , or of Titus to Dalmatia ? Surely , the true reason was , that S. Peter as yet had not been at Rome , and so there could be no foundation for it . 4. IT were no hard matter , further to demonstrate the inconsistency of that Account which Bellarmine and Baronius give us of Peter's being at Rome , from the time of the Apostolical Synod at Jerusalem . For if S. Paul went up to that Council Fourteen years after his own Conversion , as he plainly intimates ; and that he himself was converted Ann. XXXV . somewhat less than two years after the death of Christ , then it plainly appears , that this Council was holden Ann. XLVIII . in the sixth year of Claudius , if not somewhat sooner , for S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not necessarily imply , that Fourteen years were completely past , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying circa , as well as post , but that it was near about that time . This being granted ( and if it be not , it is easie to make it good ) then three things amongst others will follow from it . First , That whereas , according to * Bellarmine and ‖ Baronius , S. Peter after his first coming to Rome ( which they place Ann. XLIV . and the second of Claudius ) was seven years before he returned thence to the Council at Jerusalem , they are strangely out in their story , there being but three , or at most four years between his going thither , and the celebration of that Council . Secondly , That when they tell * us , that S. Peter's leaving Rome to come to the Council , was upon the occasion of the decree of Claudius , banishing all Jews out of the City , this can no ways be . For * Orosius does not onely 〈◊〉 , but prove it from Josephus , that Claudius his Decree was published in the Ninth Year of his Reign , or Ann. Chr. LI. Three Years at least after the Celebration of the Council . Thirdly , That when ‖ Baronius tells us , that the Reason why Peter went to Rome after the breaking up of the Synod , was because Claudius was now dead , he not daring to go before for fear of the Decree , this can be no reason at all , the Council being ended at least Three Years before that Decree took place : so that he might 〈◊〉 have gone thither without the least danger from it . It might further be shewed ( if it were necessary ) that the account which even they themselves give us , is not very consistent with it self . So fatally does a bad cause draw Men whether they will or no into Errours and Mistakes . 5. THE truth is , the learned Men of that Church are not well agreed among themselves , to give in their verdict in this case . And indeed , how should they , when the thing it self affords no solid foundation for it ? Onuphrius a man of great learning and industry in all matters of antiquity , and who ( as the * writer of Baronius his life insorms us ) designed before Baronius to write the History of the Church , goes a way by himself , in assigning the time of S. Peter's founding his See both at Antioch and ‖ Rome . For finding by the account of the sacred story , that Peter did not leave 〈◊〉 for the Ten first Years after our Lord's Aseension , and consequently could not in that time erect his See at Antioch ; he affirms , that he went first to Rome , whence returning to the Council at Jerusalem , he thence went to Antioch , where he remained Seven Years , till the Death of Claudius , and having spent almost the whole Reign of Nero in several parts of Europe , returned in the last of Nero's Reign to Rome , and there dyed . An opinion , for which he is sufficiently chastised by * Baronius , and others of that Party . And here I cannot but remarque the ingenuity ( for the learning sufficiently commends it self ) of ‖ Monsieur l'alois , who freely confesses the mistake of Baronius , Petavius , &c. in making Peter go to Rome , Ann. XLIV . the Second Year of Claudius , when as it is plain ( says he ) from the History of the Acts , that Peter went not out of Judaea and Syria , till the Death of Herod , Claudii Ann. IV. Two whole Years after . Consonant to which , as he observes , is what Apollonius , a Writer of the Second Century , reports from a Tradition current in his time , that the Apostles did not depart asunder till the Twelfth Year after Christ's Ascension , our Lord himself having so commanded them . In confirmation whereof , let me add a passage that I meet with in Clemens of ‖ Alexandria , where from S. Peter he records this Speech of our Saviour to his Apostles , spoken probably either a little before his Death , or after his Resurrection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If any Israelite shall repent , and believe in God through my Name , his sins shall be forgiven him after twelve years . Go ye into the World , lest any should say , we have not heard . This passage , as ordinarily pointed in all Editions that I have seen , is scarce capable of any tolerable sence : for what 's the meaning , of a penitent Israelite's being pardoned after twelve years ? It is therefore probable , yea certain with me , that the stop ought to be after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to the following clause , and then the sence will run clear and smooth ; If any Jew shall repent , and believe the Gospel , he shall be pardoned ; but after twelve years go ye into all the World , that none may pretend that they have not heard the sound of the Gospel . The Apostles were first to Preach the Gospel to the Jews for some considerable time , Twelve Years after Christ's Ascension , in and about Judaea , and then to betake themselves to the Provinces of the Gentile-World , to make known to them the glad tidings of Salvation ; exactly answerable to the Tradition mentioned by Apollonius . Besides , the Chronicon Alexandrinum tells us , that Peter came not to Rome till the Seventh Year of Claudius , Ann. Christi XLIX . So little certainty can there be of any matter , wherein there is no truth . Nay , the samo excellent Men before * mentioned does not stick elsewhere to profess , he wonders at Baronius , that he should make Peter come from Rome , banished thence by Claudius his Edict , to the Synod at Jerusalem , the same Year , viz. Ann. Claudii 9. a thing absolutely inconsistent with that story of the Apostles Acts , recorded by S. Luke , wherein there is the space of no less than Three Years from the time of that Synod , to the Decree of Claudius . It being evident , what he observes , that after the celebration of that Council , S. Paul went back to Antioch , afterwards into Syria and Cilicia to Preach the Gospel ; thence into Phrygia , Galatia and Mysia ; from whence he went into Macedonia , and first Preached at Philippi , then at Thessalonica and Beraea , afterwards stay'd some consider time at Athens , and last of all went to Corinth , where he met with Aquila and Priscilla , lately come from Italy , banished Rome with the rest of the Jews , by the Decree of Claudius : all which by an easie and reasonable computation can take up no less than Three Years at least . 6. THAT which caused Baronius to split upon so many Rocks , was not so much want of seeing them , which a Man of his parts and industry could not but in a great measure see , as the unhappy necessity of defending those 〈◊〉 principles which he had undertaken to maintain . For being to make good Peter's five and twenty years presidency over the Church of Rome , he was forced to confound times , and dislocate stories , that he might bring all his ends together . What foundation this story of Peter's being five and twenty years Bishop of Rome , has in antiquity , I find not , unless it sprang from hence , that 〈◊〉 places Peter's coming to Rome in the Second Year of Claudius , and his Martyrdom in the Fourteenth of Nero , between which there is the just space of five and twenty years . Whence those that came after concluded , that he sate Bishop there all that time . It cannot be denied , but that in S. Hierom's Translation it is expresly said , that he continued five and twenty years Bishop of that City . But then it is as evident , that this was his own addition , who probably set things down as the report went in his time , no such thing being to be found in the Greek Copy of * Eusebius . Nor indeed does he ever there or else-where positively affirm S. Peter to have been Bishop of Rome , but only that he preached the Gospel there . And expresly ‖ affirms , that he and S. Paul being dead , Linus was the first Bishop of Rome . To which I may add , that when the Ancients speak of the Bishops of Rome , and the first Originals of that Church , they equally attribute the founding , and the Episcopacy and Government of it to Peter and Paul , making the one as much concerned in it as the other . Thus * Epiphanius reckoning up the Bishops of that See , places Peter and Paul in the front , as the first Bishops of Rome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Peter and Paul Apostles became the first Bishops of Rome , then Linus , &c. And again a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the succession of the Bishops of Rome was in this manner , Peter and Paul , Linus , Cletus , &c. And ‖ Egesippus speaking of their coming to Rome , equally says of them , that they were Doctores Christianorum , sublimes operibus , clari magisterio , the Instructors of the Christians , admirable for miracles , and renowned for their authority . However granting not only that he was there , but that he was Bishop , and that for five and twenty years together , yet what would this make for the unlimited Soveraignty and Universality of that Church , unless a better evidence than Feed my sheep could be produced for its uncontroulable Supremacy and Dominion over the whole Christian World ? 7. THE summe is this , granting what none that has any reverence for Antiquity will deny , that S. Peter was at Rome , he probably came thither some few Years before his death , joyned with , and assisted S. Paul in Preaching of the Gospel , and then both sealed the Testimony of it with their Bloud . The date of his Death is differently assigned by the Ancients . * Eusebius places it Ann. LXIX . in the Fourteenth of Nero , ‖ Epiphanius in the Twelfth . That which seems to me most probable is , that it was in the Tenth , or the Year LXV . which I thus compute : Nero's burning of Rome is placed by * Tacitus , under the Consulship of C. Lecanius , and M. Licinius , about the Month of July , that is , Ann. Chr. LXIV . This act procured him the infinite hatred and clamours of the People , which having in vain endeavoured several ways to remove and pacifie , he at last resolved upon this project , to derive the Odium upon the Christians , whom therefore both to appease the Gods , and please the People , he condemned as guilty of the fact , and caused to be executed with all manner of acute and exquisite Tortures . This Persecution we may suppose began about the end of that , or the beginning of the following Year . And under this Persecution , I doubt not , it was that S. Peter suffered , and changed Earth for Heaven . The End of S. Peter's Life . THE LIFE OF S. PAUL . S. PAUL . He was beheaded by the command of Nero the Roman Emperour . Place this to the Epistle for the Conversion of S. Paul. St. Paul's Conversion . Act. 9. 3. 4. And as he journied he came near to Damascus & suddenly there shined round about him a light from heaven & he fell to the earth & heard a voice saying unto him Saul Saul &c. Ver. 7 And the men which journied with him stood speechless hearing a voice but seeing no man. SECT . I. Of S. PAUL , from his Birth till his Conversion . S. Paul , why placed next Peter . Tarsus the place of his Birth ; an University , and a Roman Corporation . His Parents of the old stock of Israel ; descended of the Tribe of Benjamin . Jacob's Prophecy applied to him by the Ancients . His Names ; Saul , whence ; Paul , when assumed , and why . His Education in the Schools of Tarsus , and in the Trade of Tent-making . The Custom of the Jews in bringing up their Youth to Manual Trades . His study of the Law under the Tutorage of Gamaliel . This Gamaliel , who . Why said to have been a Christian. Sitting at the feet of their Masters the posture of learners . His joyning himself to the Sect of the Pharisees . An Enquiry into the Temper and Manners of that Sect. The fiery Zeal and Activity of his Temper . His being engaged in Stephen's Martyrdom . His violent persecution of the Church . His journey to Damascus . His Conversion by the way , and the manner of it . His blindness . His rapture into the third Heaven , when ( probably . ) His sight restored . His being Baptized , and preaching Christ. THOUGH S. Paul was none of the Twelve Apostles , yet had he the honour of being an Apostle extraordinary , and to be immediately called in a way peculiar to himself . He justly deserves a place next S. Peter ; for as in their lives they were pleasant and lovely , so in their death they were not divided : especially if it be true , that they both suffered not only for the same cause , but at the same time , as well as place . S. Paul was born at Tarsus , the Metropolis of Cilicia ; a City infinitely rich and populous , and what contributed more to the fame and honour of it , an Academy , furnished with Schools of Learning , where the Scholars so closely plied their Studies , that as * Strabo informs us , they excelled in all Arts of polite Learning and Philosophy those of other places , yea , even of Alexandria , and Athens it self ; and that even Rome was beholden to it for many of its best Professors . It was a Roman Municipium , or free Corporation , invested with many Franchises and Priviledges by Julius Caesar , and Augustus , who granted to the Inhabitants of it the honours and immunities of Citizens of Rome . In which respect S. Paul owned and asserted it as the priviledge of his Birth-right , that he was a Roman , and thereby free from being bound or beaten . True it is , that * S. Hierom ( followed herein by ‖ one , who himself travelled in these parts ) makes him born at Gischalis , a well fortified Town in Judaea , which being besieged and taken by the Roman Army , his Parents fled away with him and dwelt at Tarsus . But besides that this contradicts S. Paul , who expresly affirms , that he was born at Tarsus , there needs no more to confute this opinion , than that * S. Hierom elsewhere slights it as a fabulous report . 2. HIS Parents were Jews , and that of the Ancient stock , not entering in by the Gate of proselytism , but originally descended from that Nation , which surely he means , when he says , That he was an Hebrew of the Hebrews , either because both his Parents were Jews , or rather , that all his Ancestors had been so . They belonged to the Tribe of Benjamin , whose Founder was the youngest son of the old Patriarch Jacob , who thus prophesied of him . Benjamin shall raven as a Wolf , in the morning he shall devour the prey , and at night he shall divide the spoil . This prophetical character * Tertullian , and others after him will have to be accomplished in our Apostle . As a ravening Wolf in the morning devouring the prey , that is , as a persecutor of the Churches , in the first part of his life destroying the flock of God : In the evening dividing the spoil , that is , in his declining and reduced age , as Doctor of the Nations , feeding and distributing to Christ's sheep . 3. WE find him described by two names in Scripture , one Hebrew , and the other Latin ; probably referring both to his Jewish and Roman capacity and relation . The one , Saul , a name frequent and common in the Tribe of Benjamin ever since the first King of Israel , who was of that name , was chosen out of that Tribe . In memory whereof they were wont to give their Children this name at their Circumcision . His other was , Paul , assumed by him , as some think , at his Conversion , to denote his humility ; as others , in memory of his converting Sergius Paulus the Roman Governour , in imitation of the Generals and Emperors of Rome , who were wont from the places and Nations that they conquered , to assume the name , as an additional honour and title to themselves , as Scipio Africanus , Caesar Germanicus , Parthicus , Sarmaticus , &c. But this seems no way consistent with the great humility of this Apostle . More probable therefore it is , what * Origen thinks , That he had a double name given him at his Circumcision ; Saul , relating to his Jewish original ; and Paul , referring to the Roman Corporation , where he was born . And this the Scripture seems to favour , when it says , Saul , who also is called Paul. Or if it was taken up by him afterwards , it was probably done at his Conversion , according to the custom and manner of the Hebrews , who used many times upon solemn and eminent occasions , especially upon their entering upon a more strict and religious course of life , to change their names , and assume one which they had not before . 4. IN his Youth he was brought up in the Schools of Tarsus , fully instructed in all the liberal Arts and Sciences , whereby he became admirably acquainted with foreign and external Authors . Together with which he was brought up to a particular Trade and course of life ; according to the great Maxim and principle of the Jews , That , * He who teaches not his son a Trade , teaches him to be a Thief . They thought it not only fit , but a necessary part of Education , for their wisest and most learned Rabbins to be brought up to a manual Trade , whereby , if occasion was , he might be able to maintain himself . Hence ( as ‖ Drusius observes ) nothing more common in their writings , than to have them denominated from their callings , Rabbi Jose the Tanner , Rabbi Jochanan the Shoomaker , Rabbi Juda the Baker , &c. A custom taken up by the Christians , especially the ‖ Monks and Asceticks of the Primitive times , who together with their strict profession and almost incredible exercises of devotion , each took upon him a particular Trade , whereat he daily wrought , and by his own hand-labour maintained himself . And this course of life the Jews were very careful should be free from all suspicion of scandal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as they call * it ) a clean , that is , honest Trade , being wont to say , That he was happy that had his Parents imployed in an honest and commendable Calling ; as he was miserable , who saw them conversant in any sordid and dishonest 〈◊〉 of life . The Trade our Apostle was put to , was that of Tent-making , whereat he wrought , for some particular reasons , even after his calling to the Apostolate . An honest , but mean course of life , and as * Chrysostom observes , an argument that his Parents were not of the nobler and better rank ; however , it was an useful and gainful Trade , especially in those war-like Countries , where Armies had such frequent use of Tents . 5. HAVING run through the whole circle of the Sciences , and laid the sure foundations of humane Learning at Tarsus ; he was by his Parents sent to Jerusalem , to be perfected in the study of the Law , and put under the Tutorage of Rabban Gamaliel . This Gamaliel was the son of Rabban Symeon ( probably presumed to be the same Symeon that came into the Temple , and took Christ into his arms ) President of the Court of the Sanhedrim : he was a Doctor of the Law , a person of great wisdom and prudence , and head at that time of one of the Families of the Schools at Jerusalem . A man of chief eminency and authority in the Jewish Sanhedrim , and President of it at that very time when our Blessed Saviour was brought before it . He lived to a great age , and was buried by 〈◊〉 the proselyte , Author of the Chaldee Paraphrase ( one who 〈◊〉 loved and honoured him ) at his own vast expence and charge . He it was that made that wise and excellent speech in the Sanhedrim , in favour of the Apostles and their Religion . Nay , he himself is * said ( though I know not why ) to have been a Christian , and his sitting amongst the Senators to have been conniv'd at by the Apostles , that he might be the better friend to their affairs . ‖ Chrysippus , 〈◊〉 of the Church of Jerusalem adds , that he was brothers son to 〈◊〉 , together with whom he and his son Abib were baptized by Peter and John. This account he derives from Lucian , a Presbyter also of that Church under John Patriarch of Jerusalem , who in an Epistle of his still extant , tells us , that he had this , together with some other things , communicated to him in a Vision by Gamaliel himself . Which if true , no better evidence could be desired in this matter . At the feet of this Gamaliel , 8. Paul tells us , he was brought up , alluding to the custom of the Jewish Masters , who were wont to sit , while their Disciples and Scholars stood at their feet . Which honorary custom continued till the death of this Gamaliel , and was then left off . Their own * Talmud telling us , That since old Rabban Gamaliel died , the honour of the Law was perished , 〈◊〉 and Pharisaism were destroyed : which the Gloss thus explains , That whilest he lived , men were sound , and studied the Law standing ; but he being dead , weakness crept into the World , and they were forced to sit . 6. UNDER the Tuition of this great Master S. Paul was Educated in the knowledge of the Law , wherein he made such quick and vast improvements , that he soon out-stript his fellow-Disciples . Amongst the various Sects at that time in the Jewish Church , he was especially Educated in the Principles and Institutions of the Pharisees : Of which Sect was both his Father and his Master , whereof he became a most earnest and zealous professor . This being , as himself tells us , the strictest Sect of their Religion . For the understanding whereof , it may not be 〈◊〉 a little to enquire into the Temper and Manners of this Sect. * Josephus , though himself a Pharisee , gives this character of them , That they were a crafty and subtil generation of men , and so perverse even to Princes themselves , that they would not fear many times openly to affront and oppose them . And so far had they ‖ insinuated themselves into the affections and estimations of the populacy , that their good or ill word was enough to make , or blast any one with the people , who would implicitly believe them , let their report be never so false or malicious . And therefore Alexander 〈◊〉 , when he lay a dying , wisely advised his Queen by all means to comply with them , and to seem to Govern by their counsel and direction , affirming , that this had been the greatest cause of his fatal miscarriage , and that which had derived the odium of the Nation upon him , that he had offended this sort of men . Certain it is , that they were infinitely proud and insolent , surly and ill-natured , that they hated all mankind but themselves , & censured whoever would not be of their way , as a Villain and a Reprobate : greatly zealous to gather 〈◊〉 to their party , not to make them more religious , but more fierce and cruel , more carping and censorious , more heady and high-minded , in short , twofold more the children of the Devil , than they were before . All Religion and kindness was confined within the bounds of their own party , and the first principles wherewith they inspired their new converts were , That none but they were the godly party , and that all other persons were slaves and sons of the Earth : and therefore especially endeavoured to inspire them with a mighty zeal and fierceness against all that differed from them , so that if any one did but speak a good word of our Saviour , he should be presently excommunicated and cast out , persecuted and devoted to the death . To this end they were wont , not only to separate , but 〈◊〉 themselves from the herd and community , by some peculiar notes and badges of distinction ; such as their long Robes , broad 〈◊〉 , and their large Fringes and Borders of their Garments , whereby they made themselves known from the rest of men . These dogged and ill-natured principles , together with their seditious , unnatural , unjust , unmerciful , and uncharitable behaviour , which otherwise would have made them stink above-ground in the nostrils of men , they sought to palliate and 〈◊〉 over with a more than ordinary pretence and profession of Religion : but were especially active and diligent in what cost them little , the outward instances of Religion , such duties especially as did more immediately refer to God , as frequent fasting , and praying , which they did very often , and very long , with demure and mortified looks , in a whining and an affected tone , and this almost in every corner of the streets : and indeed so contrived the scheme of their Religion , that what they did , might appear above ground , where they might be seen of men to the best advantage . 7. THOUGH this seems to have been the general temper and disposition of the party , yet doubtless there were some amongst them of better and honester principles than the rest . In which number we have just reason to reckon our Apostle : who yet was deeply leavened with the active and fiery genius of the Sect ; not able to brook any opposite party in Religion , especially if late and novel . Insomuch that when the Jews were resolved to do execution upon Stephen , he stood by and kept the cloaths of them that did it . Whether he was any further engaged in the death of this innocent and good man , we do not find . However this was enough loudly to proclaim his approbation and consent . And therefore elsewhere we find him indicting himself for this fact , and pleading guilty . When the blood of thy Martyr Stephen was shed , I also was standing by , and consenting unto his death , and kept the raiment of them that slew him . God chiefly inspects the heart , and if the vote be passed there , writes the man guilty , though he stir no farther . 'T is easie to murder another by a silent wish , or a passionate desire . In all moral actions God values the will for the deed , and reckons the man a companion in the sin , who , though possibly he may never actually joyn in it , does yet inwardly applaud and like it . The storm thus begun , encreased a pace , and a violent persecution began to arise , which miserably afflicted and dispersed the Christians at Jerusalem . In which our Apostle was a prime Agent and Minister , raging about in all parts with a mad and ungovernable zeal , searching out the Saints , beating them in the Synagogues , compelling many to blaspheme , imprisoning others , and procuring them to be put to death . Indeed he was a kind of Inquisitor 〈◊〉 pravitatis to the High-Priest , by whom he was imployed to hunt and find out these upstart 〈◊〉 , who preached against the Law of Moses , and the Traditions of the Fathers . Accordingly having made strange havock at Jerusalem , he addressed himself to the Sanhedrim , and there took out a Warrant and Commission to go down and ransack the Synagogues at Damascus . How eternally infatiable is fury and a misguided zeal ! how restless and unwearied in its designs of cruelty ! it had already 〈◊〉 harassed the poor Christians at Jerusalem , but not content to have vexed them there , and to have driven them thence , it persecuted them unto strange Cities , following them even to Damascus it self , whither many of these persecuted Christians had 〈◊〉 for shelter , resolving to bring up those whom he found there to Jerusalem , in order to their punishment and execution . For the Jewish Sanhedrim had not only power of seising and scourging offenders against their Law within the bounds of their own Country , but by the connivence and favour of the Romans , might send into other Countries , where there were any Synagogues that acknowledged a dependence in Religious matters upon the Council at Jerusalem , to apprehend them ; as here they sent Paul to Damascus to fetch up what Christians he could find , to be arraigned and sentenced at Jerusalem . 8. BUT God who had designed him for work of another nature , and separated him from his Mothers womb to the preaching of the Gospel , stopt him in his journey . For while he was together with his company travelling on the Road , not far from Damascus , on a sudden a gleam of light beyond the splendor and brightness of the Sun , was darted from Heaven upon them , whereat being strangely amazed and confounded , they all fell to the ground , a voice calling to him , Saul , Saul , why persecutest thou me ? To which he replied , Lord , who art thou ? Who told him , That he was Jesus whom he persecuted , that what was done to the members was done to the head , that it was hard for him to kick against the pricks , that he now appeared to him , to make choice of him for a Minister , and a 〈◊〉 of what he had now seen , and should after hear ; that he would stand by him , and preserve him , and make him a great instrument in the conversion of the Gentile World. This said , He asked our Lord , what he would have him to do ? who bad him go into the City , where he should receive his Answer . S. Paul's companions , who had been present at this transaction , heard the voice , but saw not him that spoke to him : though elsewhere the Apostle himself affirms , that they saw the light , but heard not the voice of him that spake , that is , they heard a confused sound , but not a distinct and articulate voice ; or , more probably , being ignorant of the Hebrew Language , wherein our Lord spake to S. Paul , they heard the words , but knew not the sence and the meaning of them . 9. S. PAUL by this time was gotten up , but though he found his feet , yet he had lost his eyes , being stricken blind with the Extraordinary brightness of the light , and was accordingly led by his companions into Damascus . In which condition he there remained fasting three days together . At this time , we may probably suppose it was , that he had that vision and ecstasie , wherein he was taken up into the third Heaven , where he saw and heard things great and unutterable , and was fully instructed in the mysteries of the Gospel , and hence expresly affirms , that he was not taught the Gospel which he preached by man , but by the Revelation of Jesus Christ. There was at this time at Damascus one Ananias , a very devout and religious man , ( one of the seventy Disciples , as the Ancients inform us , and probably the first planter of the Christian Church in this City ) and though a Christian , yet of great reputation amongst all the Jews . To him our Lord appeared , commanding him to go into such a street , and to such an house , and there enquire for one Saul of Tarsus , who was now at Prayer , and had seen him in a Vision coming to him , to lay his hands upon him , that 〈◊〉 might receive his sight . Ananias startled at the name of the man , having heard of his bloudy temper and practises , and upon what errand he was now come down to the City . But our Lord to take off his fears , told him , that he mistook the man , that he had now taken him to be a chosen vessel , to preach the Gospel both to Jews and Gentiles , and before the greatest Potentates upon Earth , acquainting him with what great things he should both do and suffer for his sake , what chains and imprisonments , what racks and scourges , what hunger and thirst , what shipwracks and death , he should undergo . Upon this Ananias went , laid his hands upon him , told him that our Lord had sent him to him , that he might receive his sight , and be filled with the Holy Ghost , which was no sooner done , but thick films like scales fell from his eyes , and his sight returned . And the next thing he did was to be baptized , and solemnly initiated into the Christian Faith. After which he joyned himself to the Disciples of that place , to the equal joy and wonder of the Church : that the Wolf should so soon lay down its fierceness , and put on the meek nature of a Lamb ; that he who had lately been so virulent a persecutor , should now become not a professor only , but a preacher of that Faith , which before he had routed and destroyed . SECT . II. Of S. Paul , from his Conversion , till the Council at Jerusalem . S. Paul's leaving Damascus , and why . His Three Years Ministry in Arabia . His return to Damascus . The greatness of that City . The design of the Jews to surprize S. Paul , and the manner of his escape . His coming to Jerusalem , and converse with Peter and James . His departure thence . The Disciples first stiled Christians 〈◊〉 Antioch . This when done , and by whom . The solemnity of it . The importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what . S. Paul's Journey to Jerusalem with contributions . His voyage to Cyprus , and planting Christianity there . The opposition made by Elymas , and his severe punishment . The Proconsuls conversion . His preaching to the Jews at Antioch of Pisidia . His curing a Cripple at Lystra ; and discourse to the people about their Idolatry . The Apostles way of arguing noted ; and his discourse concerning the Being and Providence of God illustrated . His confirming the Churches in the Faith. The controversie at Antioch ; and S. Paul's account of it in the Synod at Jerusalem . SAINT Paul staid not long at Damascus after his Conversion , but having received an immediate intimation from Heaven , probably in the Ecstasie wherein he was caught up thither , he waited for no other counsel or direction in the case , lest he should seem to derive his Mission and Authority from Men , and being not disobedient to the Heavenly Vision , he presently retired out of the City ; and the sooner probably , to decline the Odium of the Jews , and the effects of that rage and malice , which he was sure would pursue and follow him . He withdrew into the parts of Arabia , where he spent the first fruits of his Ministery , Preaching up and down for three Years together . After which he returned back to Damascus , Preached openly in the Synagogues , and convinced the Jews of Christ's Messiah-ship , and the truth of his Religion . Angry and inraged hereat , they resolved his Ruine , which they knew no better way to effect , than by exasperating and incensing the Civil powers against him . Damascus was a place , not more venerable for its Antiquity , if not built by , at least it gave title to Abraham's steward , hence called , Eliezer of Damascus , than it was considerable for its strength , stateliness and scituation : it was the noblest City of all Syria ( as * Justin of old , and the Arabian ‖ Geographer has since informed us , and the Prophet Isaiah before both calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of Syria ) seated in a most healthful Air , in a most fruitful Soyl , watered with most pleasant Fountains and Rivers , rich in Merchandize , adorned with stately Buildings , goodly and magnificent Temples , and fortified with strong Guards and Garrisons : in all which respects * Julian calls it the Holy and great Damascus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Eye of the whole East . Scituate it was between Libanus and Mount Hermon , and though properly belonging to Syria , yet Arabiae retro deputabatur ( as ‖ Tertullian tells us ) was in after times reckoned to Arabia . Accordingly at this time it was under the Government of Aretas ( Father-in-law to Herod the Tetrarch ) King of Arabia Petraea , a Prince tributary to the Roman Empire . By him there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Governour , who had Jurisdiction over the whole Syria Damascena , placed over it , who kept constant residence in the City , as a place of very great importance . To him the Jews made their address , with crafty and cunning insinuations perswading him to apprehend S. Paul , possibly under the notion of a Spy , there being War at this time between the Romans , and that King. Hereupon the Gates were shut , and extraordinary Guards set , and all Engines that could be laid to take him . But the Disciples to prevent their cruel designs , at Night put him into a Basket , and let him down over the City-wall . And the place , we are * told , is still shewed to Travellers , not far from the Gate , thence called S. Paul's Gate at this day . 2. HAVING thus made his escape , he set forwards for Jerusalem , where when he arrived , he addressed himself to the Church . But they knowing the former temper and principles of the Man , universally shunn'd his company ; till Barnabas brought him to Peter , who was not yet cast into Prison , and to James , our Lord's Brother , Bishop of Jerusalem , acquainting them with the manner of his conversion , and by them he was familiarly entertained . Here he staid fifteen days , preaching Christ , and confuting the Hellenist Jews with a mighty courage and resolution . But snares were here again laid to intrap him , as malice can as well cease to be , as to be restless and active . Whereupon he was warned by God in a Vision , that his Testimony would not find acceptance in that place , that therefore he should leave it , and betake himself to the Gentiles . Accordingly being conducted by the Brethren to Caesarea , he set saile for Tarsus , his Native City , from whence not long after he was fetched by Barnabas to Antioch , to assist him in propagating Christianity in that place . In which imployment they continued there a whole Year . And now it was that the Disciples of the Religion were at this place first called Christians ; according to the manner of all other Institutions , who were wont to take their denominations from the first Authors and Founders of them . Before this they were usually stiled ‖ Nazarens , as being the Disciples and followers of Jesus of Nazareth , a Name by which the Jews in scorn call them to this day , with the same intent that the Gentiles of old used to call them Galileans . The name of Nazarenes was hence-forward fixed upon those Jewish converts , who mixed the Law and the Gospel , and compounded a Religion out of Judaism and Christianity . The fixing this honourable Name upon the Disciples of the crucified Jesus was done at Antioch ( as an ancient * Historian informs us ) about the beginning of Claudius his Reign , Ten Years after Christ's Ascension ; nay , he further adds , that Euodius lately ordained Bishop of that place was the person that imposed this name upon them , stiling them Christians , who before were called Nazarenes and Galilaeans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as my Authors words are . I may not omit , what a learned ‖ Man has observed , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by S. Luke ( they were called ) implies the thing to have been done by some publick and solemn act and declaration of the whole Church , such being the use of the word in the Imperial Edicts and proclamations of those times , the Emperors being said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stile themselves , when they publickly proclaimed by what titles they would be called . When any Province submitted it self to the Roman Empire , the Emperor was wont by publick Edict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to entitle himself to the Government and Jurisdiction of it , and the People to several great priviledges and immunities . In a grateful sense whereof the People usually made this time the solemn date of their common Epocha or computation . Thus ( as the forementioned * Historian informs us ) it was in the particular case of Antioch , and thence their publick AEra was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ascription of the People of Antioch . Such being the general acception of the word , S. Luke ( who was himself a Native of this City ) makes use of it to express that solemn declaration , whereby the Disciples of the Religion entitled themselves to the Name of Christians . 3. IT happened about this time that a terrible Famine , foretold by Agabus , afflicted several parts of the Roman Empire , but especially Judaea : The consideration whereof made the Christians at Antioch compassionate the case of their suffering Brethren , and accordingly raised considerable contributions for their relief and succour , which they sent to Jerusalem by Barnabas and Paul , who having dispatched their Errand in that City , went back to Antioch . Where while they were joyning in the publick exercises of their Religion , it was revealed to them by the H. Ghost , that they should set apart Paul and Barnabas to preach the Gospel in other places . Which was done accordingly , and they by Prayer , Fasting and Imposition of Hands immediately deputed for that service . Hence they departed to Seleucia , and thence sailed to Cyprus , where at Salamis , a great City in that Island , they Preached in the Synagogues of the Jews . Hence they removed to Paphos , the residence of Sergius Paulus the Proconsul of the Island , a Man of great wisdom and prudence , but miserably seduced by the wicked Artifices of Barjesus a Jewish Impostor , who called himself Elymas , or the Magician , vehemently opposed the Apostles , and kept the Proconsul from embracing of the Faith. Nay , ‖ one who pretends to be ancient enough to know it , seems to intimate , that he not only spake , but wrote against S. Paul's Doctrine , and the Faith of Christ. However , the Proconsul calls for the Apostles , and S. Paul first takes Elymas to task , and having severely checked him for his malicious opposing of the truth , told him , that the Divine Vengeance was now ready to seize upon him . Upon which he was immediately struck blind . The Vengeance of God observing herein a kind of just proportion , that he should be punished with the loss of his Bodily eyes , who had so wilfully and maliciously shut the eyes of his mind against the light of the Gospel , and had indeavoured to keep not only himself , but others under so much blindness and darkness . This Miracle turned the Scale with the Proconsul , and quickly brought him over a Convert to the Faith. 4. AFTER this success in Cyprus , he went to Perga in Pamphilia , where taking Titus along with him in the room of Mark , who was returned to Jerusalem , they went to Antioch the Metropolis of Pisidia . Where entring into the Jewish Synagogue on the Sabbath Day , after some Sections of the Law were read , they were invited by the Rulers of the Synagogue to discourse a little to the People . Which S. Paul did in a large and eloquent Sermon , wherein he put them in mind of the many great and particular blessings which God had heaped upon the Jewes , from the first Originals of that Nation ; that he had crowned them all with the sending of his Son , to be the Messiah and the Saviour , that though the Jewes had ignorantly crucified this just , innocent Person , yet that God according to his own predictions had raised him up from the dead , that through Him they preached forgiveness of sins , and that by Him alone it was that Men , if ever , must be justified and acquitted from that Guilt and Condemnation , which all the pompous Ceremonies , and Ministeries of the Mosaic Law could never do away : That therefore they should do well to take heed lest by their opposing this way of Salvation , they should bring upon themselves that prophetical curse , which God had threatned to the Jews of old for their great contumacy and neglect . This Sermon wanted not its due effects . The 〈◊〉 - Jewes desired the Apostles to discourse again to them of this matter the next Sabbath Day , the Apostles also perswading them to continue firm in the belief of these things . The Day was no sooner come , but the whole City almost flocked to be their Auditors , which when the Jewes saw , acted by a spirit of envy , they began to blaspheme , and to contradict the Apostles , who nothing daunted , told them that our Lord had charged them first to preach the Gospel to the Jews , which since they so obstinately rejected , they were now to address themselves to the Gentiles , who hearing this exceedingly rejoyced at the good news , and magnified the Word of God , and as many of them as were thus prepared and disposed towards eternal life , heartily closed with it and embraced it ; the Apostles preaching not there only , but through the whole Country round about . The Jews more exasperated than before , resolved to be rid of their company , and to that end perswaded some of the more devout and honourable Women , to deal with their Husbands , Persons of prime rank and quality in the City , by whose means they were driven out of those parts . Whereat Paul and Barnabas shaking off the dust of their Feet , as a Testimony against their ingratitude and infidelity , departed from them . 5. THE next place they went to was Iconium , where at first they found kind entertainment , and good success , God setting a Seal to their Doctrine by the Testimony of his Miracles . But here the Jewish malice began again to ferment , exciting the People to sedition and a mutiny against them . Insomuch that hearing of a 〈◊〉 to stone them , they seasonably withdrew to Lystra : where they first made their way by a miraculous cure . For S. Paul seeing an impotent Cripple that had been lame from his Mothers Womb , cured him with the speaking of a word . The People who beheld the Miracle , had so much natural Logick , as to infer , that there was a Divinity in the thing , though mistaking the Author , they applied it to the Instruments , crying out , That the Gods in humane shape were come down from Heaven ; Paul as being chief Speaker , they termed Mercury , the God of speech and eloquence ; Barnabas by reason of his Age and gravity , they called Jupiter , the Father of their Gods ; accordingly the Syriac Interpreter here renders Jupiter by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord , or Soveraign of the Gods. The fame of this being spread over the City , the Priest of Jupiter brought Oxen , dressed up with Garlands after the Gentile Rites , to the House where the Apostles were , to do Sacrifice to them . Which they no sooner understood , but in detestation of those undue honours offered to them , they rent their clothes , and told them that they were Men of the same make and temper , of the same passions and infirmities with themselves , that the design of their Preaching was to convert them from these vain Idolatries and superstitions , to the worship of the true God , the great Parent of the World , who though heretofore he had left Men to themselves , to go on in their own ways of Idolatrous worship , yet had he given sufficient evidence of himself in the constant returns of a gracious and benign providence in crowning the Year with fruitful Seasons , and other acts of common kindness and bounty to Mankind . 6. A SHORT discourse , but very rational and convictive , which it may not be amiss a little more particularly to consider , and the method which the Apostle uses to convince these blind Idolaters . He proves Divine honours to be due to God alone , as the Sovereign Being of the World , and that there is such a Supreme infinite Being , he argues from his Works both of Creation and Providence . Creation , He is the living God that made Heaven , and Earth , the Sea , and all things that are therein . Providence , He left not himself without witness , in that he did good , and gave rain from Heaven , and fruitful seasons , filling our hearts with food and gladness . Than which no argument can be more apt and proper to work upon the minds of men . That which may be known of God is manifest to the Gentiles , for God hath shewed it unto them . For the invisible things of him from the Creation of the world , even his eternal power and Godhead , are clearly seen and understood by the things that are made : It being impossible impartially to survey the several parts of the Creation , and not see in every place evident footsteps of an infinite wisdom , power , and goodness . Who can look up unto the Heavens , and not there discern and Almighty wisdom , beautifully garnishing those upper Regions , distinguishing the circuits , and perpetuating the motions of the Heavenly lights ? placing the Sun in the middle of the Heavens , that he might equally dispence and communicate his light and heat to all parts of the World , and not burn the Earth with the too near approach of his seorching beams : by which means the Creatures are refreshed and cheared , the Earth impregnated with fruits and flowers by the benign influence of a vital heat , and the vicissitudes and seasons of the year regularly distinguished by their constant and orderly revolutions . Whence are the great Orbs of Heaven kept in continual motion , always going in the same tract , but because there 's a Superiour power that keeps these great wheels a going ? Who is it that poises the ballancings of the Clouds ; that divides a water-course for the overflowing of waters , and a way for the lightning of the Thunder ? Who can bind the sweet influences of Pleiades , or loose the bands of Orion ? Or who can bring forth Mazaroth in his season , or guide Arcturus with his sons ? Do these come by chance ? or by the secret appointment of infinite wisdom ? Who can consider the admirable thinness and purity of the Air , its immediate subserviency to the great ends of the Creation , its being the treasury of vital breath to all living Creatures , without which the next moment must put a period to our days , and not reflect upon that Divine wisdom that contrivedit ? If we come down upon the Earth , there we discover a Divine providence , supporting it with the pillars of an invisible power , stretching the North over the empty space , and hanging the Earth upon nothing ; filling it with great variety of admirable and useful Creatures , and maintaining them all according to their kinds at his own cost and charges . 'T is he that clothes the Grass with a delightful verdure , that crowns the Year with his loving kindness , and makes the Valleys stand thick with corn ; that causes the Grass to grow for the Cattel , and Herb for the service of Man , that he may bring forth food out of the Earth ; and Wine that maketh glad the heart of man , and Oil to make his face to shine , and Bread which strengthneth man's heart ; that beautifies the Lilies that neither toil nor spin , and that with a glory that out-shines Solomon in all his pomp and grandeur . From Land let us ship our observations to Sea , and there we may descry the wise effects of infinite understanding : A wide Ocean fitly disposed for the mutual commerce and correspondence of one part of mankind with another ; filled with great and admirable Fishes , and enriched with the treasures of 〈◊〉 deep . What but an Almighty arm can shut in the Sea with doors , bind it by a 〈◊〉 tual decree that it cannot pass , and tye up its wild raging waves with no stronger 〈◊〉 dage than ropes of Sand ? Who but he commands the storm , and stills the 〈◊〉 and brings the Mariner , when at his wits-end , in the midst of the greatest dangers , to his desired Haven ? They that go down to the Sea in ships , and do business in great waters ; these see the works of the Lord , and his wonders in the deep . So impossible is it for a man to stand in any part of the Creation , wherein he may not discern evidences enough of an infinitely wise , gracious and Omnipotent Being . Thus much I thought good to add , to illustrate the Apostles argument ; whence he strongly infers , that 't is very reasonable , that we should worship and adore this great Creator and Benefactor , and not transfer the honours due to him alone upon men of frail and sinful passions , and much less upon dumb Idols , unable either to make or to help themselves . An argument , which though very plain and plausible , and adapted to the meanest understandings , yet was all little enough to restrain the people from offering Sacrifice to them . But how soon was the wind turned into another corner ? The old spirit of the Jews did still haunt and pursue them : Who coming from Antioch and 〈◊〉 , exasperated and stirred up the multitude . And they who just before accounted them as Gods , used them now worse , not only than ordinary men , but slaves . For in a mighty rage they fall upon S. Paul , stone him , as they thought , dead , and then drag him out of the City : Whither the Christians of that place coming , probably to interr him , he suddenly revived , and rose up amongst them , and the next day went thence to Derbe . 7. HERE they preached the Gospel , and then returned to Lystra , 〈◊〉 , and Antioch of Pisidia , confirming the Christians of those places in the belief and profession of Christianity , earnestly perswading them to persevere , and not be discouraged with those troubles and persecutions which they must expect would attend the profession of the Gospel . And that all this might succeed the better , with fasting and prayer they ordained Governours and Pastors in every Church , and having recommended them to the grace of God , departed from them . From hence they passed through Pisidia and thence came to Pamphilia , and having preached to the people at Perga , they went down to Attalia . And thus having at this time finished the whole circuit of their Ministery , they returned back to Antioch in Syria , the place whence they had first set out . Here they acquainted the Church with the various transactions and successes of their travels , and how great a door had hereby been opened to the conversion of the Gentile World. 8. WHILE S. Paul staid at Antioch there arose that famous controversie about the observation of the Mosaic Rites , set on foot and brought in by some Jewish Converts that came down thither , whereby great disturbances and distractions were made in the minds of the people . For the composing whereof the Church of Antioch resolved to send Paul and Barnabas to consult with the Apostles and Church at Jerusalem . In their way thither , they declared to the Brethren , as they went along , what success they had had in the conversion of the Gentiles . Being come to Jerusalem , they first addressed themselves to Peter , James , and John , the pillars and principal persons in that place : By whom they were kindly entertained , and admitted to the right hand of fellowship . And perceiving by the account which S. Paul gave them , that the Gospel of the uncircumcision was committed to him , as that of the circumcision was to Peter ; they ratified it by compact and agreement , that Peter should preach to the Jews , and Paul unto the Gentiles . Hereupon a Council was summoned , wherein Peter having declared his sence of things , Paul and Barnabas acquainted them what great things God by their Ministery had done among the Gentiles . A plain evidence , that though uncircumcised , they were accepted by God as well as the Jews with all their legal Rites and Priviledges . The issue of the debate was , That the Gentiles were not under the obligation of the Law of Moses , and that therefore some persons of their own should be joyned with Paul and Barnabas , to carry the Canons and decrees of the Council down to Antioch , for their fuller satisfaction in this matter . But of this affair we shall give the Reader a more distinct and particular account in another place . SECT . III. Of S. Paul , from the time of the Synod at Jerusalem , till his departure from Athens . S. Paul's carrying the Apostolick Decree to Antioch . His 〈◊〉 with Peter . The dissention between him and Barnabas . His Travels to confirm the new-planted Churches . The conversion of Lydia at Philippi . The Jewish Proseuchae , what ; the frequency of them in all places . The dispossessing of a Pythonesse . S. Paul's imprisonment and ill usage at Philippi . The great provision made by the Roman Laws for the security of its Subjects . His preaching at Thessalonica and Beraea . His going to Athens . The fame of that place . His doctrine opposed by the Stoicks and Epicureans , and why . The great 〈◊〉 and Superstition of that City . The Altar to the Unknown God. This Unknown God , who . The Superstition of the Jews in concealing the name of God. This imitated by the Gentiles . Their general Forms of 〈◊〉 their Deities noted . The particular occasion of these Altars at Athens , whence . S. Paul's discourse to the Philosophers in the Areopagus concerning the Divine Being and Providence . The different entertainment of his Doctrine . Dionysius the Areopagite , who . His Learning , Conversion , and being made Bishop of Athens . The difference between him and S. Denys of Paris . The Books published under his name . 1. SAINT Paul and his Companions having received the Decretal Epistle , returned back to 〈◊〉 ; where they had not been long before Peter came thither to them . And according to the Decree of the Council freely and inoffensively conversed with the Gentiles : Till some of the Jews coming down thither from Jerusalem , he withdrew his converse , as if it were a thing unwarrantable and unlawful . By which means the minds of many were dissatisfied , and their Consciences very much ensnared . Whereat S. Paul being exceedingly troubled , publickly rebuked him for it , and that as the case required , with great sharpness and severity . It was not long after , that S. Paul and 〈◊〉 resolved upon visiting the Churches , which they had lately planted among the Gentiles . To which end Barnabas determined to take his cousin Mark along with them . This , Paul would by no means agree to , he having deserted them in their former journey : A little spark , which yet kindled a great feud and dissention between these two good men , and arose to that height , that in some discontent they parted from each other . So natural is it for the best of men sometimes to indulge an unwarrantable passion , and so far to espouse the interest of a private and particular humour , as rather to hazard the great Law of Charity , and violate the bands of friendship , than to recede from it . The effect was , Barnabas taking his Nephew , went for Cyprus , his native Country , S. Paul made choice of Silas , and the success of his undertaking being first recommended to the Divine care and goodness , they set forwards on their journey . 2. THEIR first passage was into Syria and Cilicia , confirming the Churches as they went along . And to that end 〈◊〉 with them Copies of the Synodical Decrees , lately ordained in the Council at Jerusalem . Hence we may suppose it was that he set 〈◊〉 for Crete , where he preached and propagated Christianity , and constituted Titus to be the first Bishop and Pastor of that Island , whom he left there , to settle and dispose those affairs , which the shortness of his own stay in those parts would not suffer him to do . Hence he returned back unto Cilicia , and came to Lystra , where he found Timothy , whose Father was a Greek , his Mother a Jewish convert , by whom he had been brought up under all the advantages of a pious and religious education , and especially an incomparable skill and dexterity in the holy Scriptures . S. Paul designing him for the companion of his travels , and a special instrument in the Ministery of the Gospel , and knowing that his being uncircumcised would be a mighty prejudice in the opinion and estimation of the Jews , caused him to be circumcised ; being willing in lawful and indifferent matters ( such was Circumcision now become ) to accommodate himself to mens humors and apprehensions for the saving of their Souls . 3. FROM hence with his company he passed through Phrygia , and the Country of Galatia , where he was entertained by them with as mighty a kindness and veneration , as if he had been an Angel immediately sent from Heaven . And being by Revelation forbidden to go into Asia , by a second Vision he was commanded to direct his journey for Macedonia . And here it was that S. Luke joyned himself to his company , and became ever after his inseparable companion . Sailing from Troas , they arrived at the Island Samothracia , and thence to 〈◊〉 , from whence they went to Philippi , the chief City of that part of Macedonia , and a Roman Colony : where he staid some considerable time to plant the Christian Faith , and where his Ministery had more particular success on Lydia , a Purple-seller , born at 〈◊〉 , baptized together with her whole Family ; and with her the Apostle sojourned during his residence in that place . A little without this City there was a Proseucha , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Syriac renders it , an Oratory , or house of Prayer , whereto the Apostle and his company used frequently to retire , for the exercise of their Religion , and for preaching the Gospel to 〈◊〉 that resorted thither . The Jews had 〈◊〉 sorts of places for their publick worship : The Temple at Jerusalem , which was like the Cathedral , or Mother-Church , where all Sacrifices and Oblations were 〈◊〉 , and where all Males were bound three times a-year personally to pay their devotions : Their Synagogues ( many whereof they had almost in every place , not unlike our Parochial Churches ) where the Scriptures were read and expounded , and the people taught their duty . Moses of old time hath in every City them that preach him , being read in the Synagogues every Sabbath-day . And then they had their 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Philo sometimes calls them ) or 〈◊〉 , which were like Chappels of Ease to the Temple and the 〈◊〉 , whither the people were wont to come solemnly to offer up their Prayers to Heaven . They were built ( as * 〈◊〉 informs us ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the City , in the open Air and uncovered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being large spacious places , after the manner of Fora , or Market-places , and these they called 〈◊〉 . And that the Jews and Samaritans had such places of Devotion , he proves from this very place at Philippi , where S. Paul preached . For they had them not in Judaea only , but even at Rome it self , where Tiberius ( as * Philo tells 〈◊〉 the Emperor ) suffered the Jews to inhabit the Transtiberin Region , and undisturbedly to 〈◊〉 according to the Rites of their Institutions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 to have their Proseucha's , and to meet in them , especially upon their holy Sabbaths , that they might be familiarly instructed in the Laws and Religion of their Country . Such they had also in other places , especially where they had not , or were not suffered to have Synagogues for their publick worship . But to return . 4. AS they were going to this Oratory , they were often followed by a Pythonesse , a Maid-servant , acted by a spirit of Divination , who openly cried out , That these men were the servants of the most high God , who came to shew the way of Salvation to the World. So easily can Heaven extort a Testimony from the mouth of Hell. But S. Paul , to shew how little he needed Satan to be his witness , commanded the Daemon to come out , which immediately left her . The evil Spirit thus thrown out of possession , presently raised a storm against the Apostles ; for the Masters of the Damsel , who used by her Diabolical arts to raise great advantages to themselves , being sensible that now their gainful Trade was spoil'd , resolved to be revenged on them that had spoiled it . Accordingly they laid hold upon them , and drag'd them before the Seat of Judicature , insinuating to the Governours , that these men were Jews , and sought to introduce different customs and ways of worship , contrary to the Laws of the Roman Empire . The Magistrates and People were soon agreed , the one to give Sentence , the other to set upon the Execution . In fine , they were stript , beaten , and then commanded to be thrown into Prison ; and the Jaylor charged to keep them with all possible care and strictness . Who to make sure of his charge , thrust them into the Inner-Dungeon , and made their feet fast in the Stocks . But a good man can turn a Prison into a Chappel , and make a den of Thieves to be an house of Prayer . Our feet cannot be bound so fast to the Earth , but that still our hearts may mount up to Heaven . At midnight the Apostles were over-heard by their fellow-prisoners , praying , and singing Hymns to God. But after the still voice came the Tempest . An Earthquake suddenly 〈◊〉 the foundations of the Prison , the Doors 〈◊〉 open , and their Chains fell off . The Jaylor awaking with this amazing accident , concluded with himself , that the Prisoners were fled , and to prevent the Sentence of publick Justice , was going to lay violent hands upon himself , which S. Paul espying , called out to him to hold his hand , and told him they were all there : Who thereupon came in to them with a greater Earthquake in his own Conscience , and falling down before them , asked them , What he should do to be saved ? They told him there was no other way of Salvation for him or his , than an hearty and sincere embracing of the Faith of Christ. What a happy change does Christianity make in the minds of men ! How plain does it smooth the roughest tempers , and instill the sweetest principles of civility and good nature ! He who but a little before had tyrannized over the Apostles with the most merciless and cruel usage , began now to treat them with all the arts of kindness and charity , bringing them out of the Dungeon , and washing their stripes and wounds , and being more fully instructed in the principles of Christianity , was , together with his whole Family , immediately baptized by them . Early in the morning the Magistrates sent Officers privately to release them : Which the Apostles refused , telling them , That they were not only innocent persons , but Romans ; that they had been illegally condemned & beaten , that therefore their delivery should be as publick , as the injury , and an open vindication of their innocency , and that they themselves , that had sent them thither , should fetch them thence ; for the Roman Government was very tender of the lives and liberties of its own subjects , those especially that were free Denizens of Rome , every injury offered to a Roman being look'd upon as an affront against the Majesty of the whole people of Rome . Such a one might not be beaten ; but to be 〈◊〉 , or bound , without being first legally heard and tried , was not only against the Roman , but the Laws of all Nations : * and the more publick any injury was , the greater was its aggravation , & the Laws required a more strict and solemn reparation . S. Paul who was a Roman , and very well understood the Laws and priviledges of Rome , insisted upon this , to the great startling and affrighting of the Magistrates , who sensible of their error , came to the Prison , and intreated them to depart . Whereupon going to Lydia's house , and having saluted and encouraged the Brethren , they departed from that place . 5. LEAVING Philippi , they came next to Thessalonica , the Metropolis of Macedonia ; where Paul , according to his custom , presently went to the Jewish Synagogue , for three Sabbath-days , reasoning and disputing with them , proving from the predictions of the Old Testament , that the 〈◊〉 was to suffer , and to rise again , and that the blessed Jesus was this Messiah . Great numbers , especially of religious Proselytes , were converted by his preaching : while like the Sun that melts wax , but hardens clay , it wrought a quite contrary effect in the unbelieving Jews , who presently ser themselves to blow up the City into a tumult and an uproar , and missing S. Paul ( who had withdrawn himself ) they fell foul upon Jason , in whose house he lodged ; representing to the Magistrates , that they were enemies to Caesar , and sought to undermine the peace and prosperity of the Roman Empire . At night Paul and Silas were conducted by the Brethren to Beraea . Where going to the Synagogue , they found the people of a more noble and generous , a more pliable and ingenuous temper , ready to entertain the Christian doctrine , but yet not willing to take it merely upon the Apostles word , till they had first compared his preaching with what the Scriptures say of the Messiah and his Doctrine . And the success was answerable , in those great numbers that came over to them . But the Jewish malice pursued them still , for hearing at Thessalonica , what entertainment they had found in this place , they presently came down , to exasperate and stir up the people . To avoid which , S. Paul leaving Silas and Timothy behind him , thought good to withdraw himself from that place . 6. FROM Beraea he went to Athens , one of the most renowned Cities in the World , excelling all others ( says an Ancient * Historian ) in Antiquity , Humanity , and Learning : Indeed it was the great seat of Arts and Learning , and as ‖ Cicero will have it , the fountain whence Civility , Learning , Religion , Arts and Laws were derived into all other Nations . So universally flocked to by all that had but the least kindness for the Muses , or good Manners , that he who had not seen Athens , was accounted a Block ; he who having seen it , was not in love with it , a dull stupid Asse ; and he who after he had seen it , could be willing to leave it , fit for nothing but to be a Pack-Horse . Here among the several Sects of Philosophers , he had more particular contests with the 〈◊〉 and Epicureans , who beyond all the rest seemed enemies to Christianity . The Epicureans , because they found their pleasant and jovial humour , and their loose and exorbitant course of life , so much checked and controlled by the strict and severe precepts of Christ , and that Christianity so plainly and positively asserted a Divine providence , that governs the World , and that will adjudge to men suitable rewards and punishments in another World. The Stoicks on the other hand , though pretending to principles of great and uncommon rigour and severity , and such as had nearest affinity to the doctrines of the Christian Religion , yet found themselves aggrieved with it : That meek and humble temper of mind , that modesty and self-denial , which the Gospel so earnestly recommends to us , and so strictly requires of us , being so directly contrary to the immoderate pride and ambition of that Sect , who beyond all proportions of reason were not ashamed to make their wise man equal to , and in some things to exceed God himself . 7. WHILE S. Paul staid at Athens in expectation of Silas and Timothy to come to him , he went up and down to take a more curious view and survey of the City ; which he found miserably overgrown with Superstition and Idolatry . As indeed Athens was noted by all their own writers for far greater numbers of Deities and Idols than all Greece besides . They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 * Strabo notes : Not more sond of strangers and novelties in other things , than forward to comply with novelties in Religion , ready to entertain any foreign Deities and Rites of worship ; no Divinity that was elsewhere adored , coming amiss to them . Whence Athens is by ‖ one of their own Orators stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great Summ and Center of Piety and Religion : And he there aggravates the impiety of Epicurus , in speaking unworthily and irreverently of the Gods , from the place where he did it ; at Athens , a place so pious , so devoted to them . Indeed herein justly commendable , that they could not brook the least dishonourable reflexion upon any Deity , and therefore * Apollonius Tyanaeus tells Timasion , that the safest way was to speak well of all the Gods , and especially at Athens , where Altars were dedicated even to Unknown Gods. And so S. Paul here found it , for among the several Shrines and places of Worship and Devotion , he took more particular notice of one Altar inscribd To the Unknown God. The intire Inscription , whereof the Apostle quotes only part of the last words , is thought to have been this . TO the Gods of Asia , Europe , and Africa , to the strange and UNKNOWN GOD. Saint * Hierom represents it in the same manner , onely makes it Gods in the plural number , which because , says he , S. Paul needed not , he only cited it in the singular . Which surely he affirms without any just ground and warrant : though it cannot be denied , but that Heathen Writers make frequent mention of the Altars of unknown Gods , that were at Athens , as there want not others who speak of some erected there to an unknown God. This Notion the Athenians might probably borrow from the Hebrews , who had the Name of God in great secrecy and veneration . This being one of the Titles given him by the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden God , or a God that hides himself . Sure I am that ‖ Justin Martyr tells us , that one of the principal names given to God by some of the Heathens , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one altogether hidden . Hence the Egyptians probably derived their great God Ammon , or more truly Amun , which signifies occult , or hidden . Accordingly in this passage of S. Paul the Syriac Interpreter renders it , the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the hidden God. The Jews were infinitely superstitious in concealing the Name of God , not thinking it lawful ordinarily to pronounce it . This made the Gentiles , strangers at best both to the Language and Religion of the Jews , at a great loss by what Name to call him , only stiling him in general an uncertain , unspeakable , invisible Deity ; whence * Caligula in his ranting Oration to the Jewes , told them , that wretches as they were , though they refused to own him , whom all others had confessed to be a Deity , yet they could worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their own nameless God. And hence the Gentiles derived their custom of keeping secret the name of their Gods ; Thus (a) Plutarch tells us of the Tutelar Deity of Rome , that it was not lawful to name it , or so much as to enquire what Sex it was of , whether God or Goddess ; and that for once revealing it , Valerius Soranus ; though Tribune of the People , came to an untimely end , and was crucified , the vilest and most dishonourable kind of death . Whereof among other reasons he assigns this , that by concealing the Author of their publick safety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not he only , but all the other Gods might have due honour and worship paid to them . Hence in their publick adorations , after the Invocation of particular Deities , they were wont to add some more general and comprehensive form , as when Cicero had been making his address to most of their particular Gods , he concludes with a * Caeteros item Deos , Deasque omnes imploro atque obtestor . Usually the form was , DII DEAEQUE OMNES. The reason whereof was this , that not being assured many times what that peculiar Deity was , that was proper to their purpose , or what numbers of Gods there were in the World , they would not 〈◊〉 or offend any , by seeming to neglect and pass them by . And this ‖ Chrysostome thinks to have been particularly designed in the erection of this Athenian Altar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were afraid lest there might be some other Deity ( besides those whom they particularly worshipped ) as yet unknown to them , though honoured and adored elsewhere , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the more security , they dedicated an Altar to the unknown God. As for the particular occasion of erecting theso Altars at Athens ( omitting that of Pans appearing to Philippides , mentioned by Occumenius ) the most probable seems to be this . When a great Plague raged at * Athens , and several means had been attempted for the removal of it , they were advised by 〈◊〉 the Philosopher , to build an Altar , and dedicate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the proper and peculiar Deity , to whom it did appertain , be he what he would . A course which proving successful , no doubt gave occasion to them by way of gratitude to erect more shrines to this unknown God. And accordingly Laertius , who lived long after S. Paul's time , tells us that there were such nameless Altars ( he means such as were not inscribed to any particular Deity ) in and about Athens in his days , as Monuments of that eminent deliverance . 7. BUT whatever the particular cause might be , hence it was that S. Paul took occasion , to discourse of the true , but to them unknown God. For the Philosophers had before treated him with a great deal of scorn and derision , asking what that idle and prating fellow had to say to them ? Others looking upon him as a propagater of new and strange Gods , because he preached to them Jesus and Anastasis or the Resurrection , which they looked upon as two upstart Deities ; lately come into the World. Hereupon they brought him to the place , where stood the famous Senate-house of the Areopagites , and according to the Athenian humour , which altogether delighted in curious novelties , running up and down the 〈◊〉 , and places of publick concourse to see any strange accident , or hear any new report ( a vice which their own great * Orator long since taxed them with ) they asked him , what that new and strange Doctrine was , which he preached to them ? Whereupon , in a neat and elegant discourse he began to tell them , he had observed how much they were over-run with superstition , that their zeal for Religion was indeed generous and commendable , but which miserably over-shot its due measures and proportions ; that he had taken notice of an Altar among them Inscribed , To the unknown God , and therefore in compassion to their blind and misguided zeal , he would declare unto them the Deity which they ignorantly worshipped ; and that this was no other , than the great God , the Creator of all things , the Supreme Governor and Ruler of the World , who was incapable of being confined within any Temple or humane Fabrick : That no Image could be made as a proper Instrument to represent him ; that he needed no Gifts or Sacrifices , being himself the Fountain , from whence Life , Breath , and all other blessings were derived to particular Beings : That from one common original he had made the whole Race of Mankind , and had wisely fixed and determined the times and bounds of their habitation : And all to this end , that Men might be the stronglier obliged to seek after him , and sincerely to serve and worship him . A duty which they might easily attain to ( though otherwise sunk into the deepest degeneracy , and over-spread with the grossest darkness ) he every where affording such palpable evidences of his own being and providence , that he seemed to stand near , and touch us ; It being intirely from him , that we derive our life , motion , and subsistence . A thing acknowledged even by their own Poct , that We also are his Off-spring . If therefore God was our Creator , it was highly unreasonable , to think that we could make any Image or Representation of Him : That it was too long already , that the Divine patience had born with the manners of Men , and suffered them to go on in their blind Idolatries , that now he expected a general repentance and reformation from the World , especially having by the publishing of his Gospel put out of all dispute the case of a future judgment , and particularly appointed the Holy Jesus to be the Person that should sentence and judge the World : By whose Resurrection he had given sufficient evidence and assurance of it . No sooner had he mentioned the Resurrection , but some of the Philosophers ( no doubt Epicureans , who were wont to laugh at the notion of a future state ) mocked and derided him , others more gravely answered , that they would hear him again concerning this matter . But his discourse however scorned and slighted , did not wholly want its desired effect , and that upon some of the greatest quality and rank among them . In the number of whom was Dionysius one of the grave Senators and Judges of the Areopagus , and Damaris whom the Ancients * not improbably make his Wife . 8. THIS Dionysius was bred at Athens , in all the learned Arts and Sciences ; at sive and twenty Years of Age , he is said to have travelled into Egypt , to perfect himself in the study of Astrology , for which that Nation had the credit and renown . Here beholding the miraculous Eclipse that was at the time of our Saviour's Passion , he concluded that some great accident must needs be coming upon the World. Returning to Athens , he became one of the Senators of the Arcopagus , disputed with S. Paul , and was by him converted from his Errours and Idolatry ; and being thoroughly instructed , was by him ( as the * Ancients inform us ) made the first Bishop of Athens . As for ‖ those that tell us , that he went afterwards into France by the direction of Clemens of Rome , planted Christianity at , and became Bishop of Paris , of his suffering Martyrdom there under Domitian , his carrying his Head for the space of two Miles in his Hand , after it had been cut off , and the rest of his Miracles done before , and after his Death , I have as little leisure to enquire into them , as I have faith to believe them . Indeed the foundation of all is justly denied , viz. that ever he was there , a thing never heard of till the times of Charles the Great , though since that , Volumes have been written of this controversie both heretofore , and of later times , among which J. Sirmondus the Jesuit , and Monsieur Launoy , one of the learned Doctors of the Sorbon , have unanswerably proved the Athenian and Parisian Dionysius to be distinct Persons . For the Books that go under his name , M. Daillé has sufficiently evinced them to 〈◊〉 of a date many Hundred Years younger than S. Denys , though I doubt not but they may claim a greater Antiquity , than what he allows them . But whoever was their Author , I am sure Suidas has over-stretched the praise of them beyond all proportion , when he gives them this character , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that whoever considers the elegancy of his discourses , and the profoundness of his notions and speculations , must needs conclude that they are not the issue of any humane understanding , but of some Divine and Immaterial Power . But to return to our Apostle . SECT . IV. Of S. Paul's Acts at Corinth and Ephesus . S. Paul's arrival at Corinth . The opposition made by the Jews . The success of his Preaching upon others . His first Epistle to the Thessalonians , when written . His Arraignment before Gallio . The second Epistle to the Thessalonians , and the design of it . S. Paul's voyage to Jerusalem . His coming to Ephesus . Disciples baptized into John's Baptism . S. Paul's preaching at Ephesus , and the Miracles wrought by him . Ephesus noted for the study of Magick . Jews eminently versed in Charms and Inchantments . The Original of the Mystery , whence pretended to have been derived . The ill attempt of the Sons of Sceva to dipossess Daemons in the name of Christ. S. Paul's doctrine greatly successful upon this sort of men . Books of Magick forbidden by the Roman Laws . S. Paul's Epistle to the Galatians , why , and when written . Diana's Temple at Ephesus , and its great stateliness and magnificence . The mutiny against S. Paul raised by Demetrius , and his party . S. Paul's first Fpistle to the Corinthians , upon what occasion written . His Epistle to Titus . Apollonius Tyanaeus , whether at Ephesus at the same time with S. Paul. His Miracles pretended to be done in that City . 1. AFTER his departure from Athens , he went to Corinth , the Metropolis of Greece , and the residence of the Proconsul of Achaia : where he found Aquila and Priscilla lately come from Italy , banished out of Rome by the Decree of Claudius : And they being of the same trade and profession , wherein he had been educated in his youth , he wrought together with them , lest he should be unnecessarily burdensom unto any , which for the same reason he did in some other places . Hither , after some time , Silas and Timothy came to him . In the Synagogue he frequently disputed with the Jews and Proselytes , reasoning and proving , that Jesus was the true Messiah . They , according to the nature of the men , made head and opposed him , and what they could not conquer by argument and sorce of reason , they endeavoured to carry by noise and clamour , mixed with blasphemies and revilings , the last refuges of an impotent and baffled cause . Whereat to testifie his resentment , he shook his Garments , and told them , since he saw them resolved to pull down vengeance and destruction upon their own heads , he for his part was guiltless and innocent , and would henceforth address himself unto the Gentiles . Accordingly he left them , and went into the house of Justus , a religious Proselyte , where by his preaching and the many miracles which he wrought , he converted great numbers to the Faith. Amongst which were Crispus , the chief Ruler of the Synagogue , Gaius , and Stephanus , who together with their Families embraced the doctrine of the Gospel , and were baptized into the Christian Faith. But the constant returns of malice and ingratitude are enough to tire the largest charity , and cool the most generous resolution : therefore that the Apostle might not be discouraged by the restless attempts and machinations of his enemies , our Lord appeared to him in a Vision , told him that not withstanding the bad success he had hitherto met with , there was a great harvest to be gathered in that place , that he should not be afraid of his enemies , but go on to preach confidently and securely , for that he himself would stand by him and preserve him . 2. ABOUT this time , as is most probable , he wrote his first Epistle to the Thessalonians , Silas and Timothy being lately returned from thence , and having done the message for which he had sent them thither . The main design of the Epistle , is to confirm them in the belief of the Christian Religion , and that they would persevere in it , notwithstanding all the afflictions and persecutions , which he had told them would ensue upon their profession of the Gospel , and to instruct them in the main duties of a Christian and Religious life . While the Apostle was thus imployed , the malice of the Jews was no less at work against him , and universally combining together , they brought him before Gallio the Proconsul of the Province , elder Brother to the famous Seneca : Before him they accused the Apostle as an Innovator in Religion , that sought to introduce a new way of worship , contrary to what was established by the Jewish Law , and permitted by the Roman Powers : The Apostle was ready to have pleaded his own cause , but the Proconsul told them , that had it been a matter of right or wrong , that had faln under the cognizance of the Civil Judicature , it had been very fit and reasonable that he should have heard and determined the case , but since the controversie was only concerning the punctilio's and niceties of their Religion , it was very improper for him to be a Judge in such matters . And when they still clamoured about it , he threw out their Indictment , and commanded his officers to drive them out of Court. Whereupon some of the Towns men seised upon Sosthenes , one of the Rulers of the Jewish Consistory , a man active and busie in this Insurrection , and beat him even before the Court of Judicature , the Proconsul not at all concerning himself about it . A year and an half S. Paul continued in this place , and before his departure thence , wrote his second Epistle to the Thessalonians , to supply the want of his coming to them , which in his former he had resolved on , and for which , in a manner , he had engaged his promise . In this therefore he endeavours again to confirm their minds in the truth of the Gospel , and that they would not be shaken with those troubles which the wicked unbelieving Jews would not cease to create them ; a lost and undone race of men , and whom the Divine vengeance was ready finally to overtake . And because some passages in his 〈◊〉 Letter , relating to this destruction , had been mis-understood , as if this day of the Lord were just then at hand , he rectifies those mistakes , and shews what must precede our Lord's coming unto Judgment . 3. S. 〈◊〉 having thus fully planted and cultivated the Church at Corinth , resolved now for Syria . And taking along with him Aquila and Priscilla , at Cenchrea , the Port and Harbour of Corinth , Aquila ( for of him it is certainly to be understood ) shaved his head , in performance of a Nazarite-Vow he had formerly made , the time whereof was now run out . In his passage into Syria he came to Ephesus , where he preached a while in the Synagogue of the Jews . And though desired to stay with them , yet having resolved to be at Jerusalem at the Passeover ( probably that he might have the fitter opportunity to meet his friends , and preach the Gospel to those vast numbers that usually 〈◊〉 to that great solemnity ) he promised , that in his return he would come again to them . Sailing thence , he landed at Caesarca , and thence went up to Jerusalem , where having visited the Church , and kept the Feast , he went down to Antioch . Here having staid some time , he traversed the Countries of Galatia , and Phrygia , confirming , as he went , the new-converted Christians , and so came to 〈◊〉 , where finding certain Christian Disciples , he enquired of them , whether , since their conversion , they had received the miraculous gifts and powers of the Holy Ghost . They told him , that the Doctrine which they had received had nothing in it of that nature , nor had they ever heard that any such extraordinary Spirit had of late been bestowed upon the Church . Hereupon he further enquired , unto what they had been baptized ( the Christian Baptism being administred in the name of the Holy Ghost ? ) They answered , they had received no more than John's Baptism ; which though it 〈◊〉 them to repentance , yet did explicitly speak nothing of the Holy Ghost , or its gists and powers . To this the Apostle replied , That though John's Baptism did openly oblige to nothing but Repentance , yet that it did implicitly acknowledge the whole Doctrine concerning Christ and the Holy Ghost . Whereto they assenting , were solemnly initiated by Christian Baptism , and the Apostle laying his hands upon them , they immediately received the Holy Ghost , in the gift of Tongues , Prophecy , and other miraculous powers conferred upon them . 4. AFTER this he 〈◊〉 into the Jewish Synagogues , where for the first three months he contended and disputed with the Jews , endeavouring with great earnestness and resolution to convince them of the truth of those things that concerned the Christian Religion . But when instead of success , he met with nothing but refractoriness and infidelity , he left the Synagogue , and taking those with him whom he had converted , instructed them , and others that resorted to him , in the School of one Tyrannus , a place where Scholars were wont to be educated and instructed . In this manner he continued for two years together : In which time the Jews and Proselytes of the whole 〈◊〉 Asia had opportunity of having the Gospel preached to them . And because Miracles are the clearest evidence of a Divine commission , and the most immediate Credentials of Heaven , those which do nearliest affect our senses , and consequently have the strongest influence upon our minds , therefore God was pleased to ratifie the doctrine which S. Paul delivered by great and miraculous operations ; and those of somewhat a more peculiar and extraordinary nature . Insomuch that he did not only heal those that came to him , but if Napkins or Handkerchiefs were but touched by him , and applied unto the sick , their diseases immediately vanished , and the Daemons and evil Spirits departed out of those that were possessed by them . 5. EPHESUS , above all other places in the World , was noted of old for the study of Magick , and all secret and hidden Arts , whence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often spoken of by the Ancients , which were certain obscure and mystical Spells and Charms , by which they endeavoured to heal Diseases , and drive away evil Spirits , and do things beyond the reach and apprehensions of common people . Besides other professors of this black Art , there were at this time at Ephesus certain Jews , who dealt in the arts of 〈◊〉 and Incantation ; a craft and mystery which * Josephus affirms to have been derived from Solomon ; who , he tells us , did not only find it out , but composed forms of Exorcism and Inchantment , whereby to cure diseases , and expel Daemons , so as they should never return again ; and adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That this Art was still in force among the Jews : Instances whereof , he tells us , he himself had seen , having beheld one Eleazar a Jew , in the presence of 〈◊〉 , his Sons , and the great Officers of his Army , curing Daemoniacks , by holding a ring to their nose , under whose Seal was hid the root of a certain Plant , prescribed by Solomon , at the scent whereof the Daemon presently took leave and was gone , the Patient falling to the ground , while the Exorcist , by mentioning Solomon , and reciting some Charms made by him , stood over him , and charged the evil Spirit never to return . And to let them see that he was really gone , he commanded the Daemon as he went out to overturn a cup full of water , which he had caused to be set in the room before them . In the number of these Conjurers now at Ephesus , there were the seven Sons of 〈◊〉 , one of the chief heads of the Families of the Priests , who seeing what great things were done by calling over Daemoniacks the name of Christ , attempted themselves to do the like , Conjuring the evil Spirit in the name of that Jesus , whom Paul preached , to depart . But the stubborn Laemon would not obey the warrant , telling them , he knew who Jesus and Paul were , but did not understand what authority they had to use his name . And not content with this , forced the Daemoniack violently to fall upon them , to tear their clothes , and wound their bodies , scarce suffering them to escape with the safety of their lives . An accident that begot great terror in the minds of men , and became the occasion of converting many to the Faith , who came to the Apostle , and confessed the former course and manner of their lives . Several also , who had traded in curious Arts , and the mysterious methods of Spells and Charms , freely brought their Books of Magick Rites ( whose price , had they been to be sold , according to the rates which men who dealt in those cursed mysteries put upon them , would have amounted to the value of above One thousand Five hundred pounds ) and openly burnt them before the people , themselves adjudging them to those flames , to which they were condemned by the Laws of the Empire . For so we find the * Roman Laws prohibiting any to keep Books of Magick Arts , and that where any such were found , their Goods should be forfeited , the Books publickly burned , the persons banished , and if of a meaner rank , beheaded . These Books the penitent converts did of their own accord 〈◊〉 to the fire , not tempted to spare them either by their former love to them , or the present price and value of them . With so mighty an efficacy did the Gospel prevail over the minds of men . 6. ABOUT this time it was that the Apostle writ his Epistle to the Galatians . For he had heard , that since his departure , corrupt opinions had got in amongst them about the necessary observation of the legal Rites , and that several Impostors were crept into that Church , who knew no better way to undermine the Doctrine he had planted there , than by vilifying his person , slighting him as an Apostle only at the second hand , not to be compared with Peter , James and John , who had familiarly conversed with Christ in the days of his flesh , 〈◊〉 been immediately deputed by him . In this Epistle therefore he reproves them with some necessary smartness and severity , that they had been so soon led out of that right way , wherein he had set them , and had so easily suffered themselves to be imposed upon by the crasty artifices of seducers . He vindicates the honour of his Apostolate , and the immediate receiving his Commission from Christ , wherein he shews , that he came not behind the very best of those Apostles . He largely refutes those Judaical opinions , that had tainted and infected them , and in the conclusion instructs them in the rules and duties of an holy life . While the Apostle thus staid at Ephesus , he resolved with himself to pass through 〈◊〉 and Achaia , thence to Jerusalem , and so to Rome . But for the present altered his resolution , and continued still at Ephesus . 7. DURING his stay in this place , an accident happened , that involved him in great trouble and danger . 〈◊〉 above all the Cities of the East was renowned for the famous Temple of Diana , one of the stateliest Temples of the World. It was ( as * Pliny tells us ) the very wonder of magnificence , built at the common charges of all Asia properly 〈◊〉 called , 220 Years ( elsewhere ‖ he says 400 ) in building , which we are to understand of its successive rebuildings and reparations , being often wasted and destroyed . It was 425 Foot long , 220 broad , supported by 127 Pillars , 60 Foot high ; for its antiquity it was in some degree before the times of Bacchus , equal to the Reign of the Amazons , ( by whom it is generally said to have been first built ) as the * Ephesian Embassadors told Tiberius , till by degrees it grew up into that greatness and splendor , that it was generally reckoned one of the seven wonders of the World. But that which gave the greatest same and reputation to it , was an Image of Diana kept there , made of no very costly materials , but which the crasty Priests perswaded the People was beyond any humane artifice or contrivement , and that it was immediately formed by Jupiter , and dropt down from Heaven , having first killed , or banished the Artists that made it ( as ‖ Suidas informs us ) that the cheat might not be discovered , by which means they drew not Ephesus only , but the whole World into a mighty veneration of it . Besides there were within this Temple multitudes of Silver Cabinets , or Chappelets , little Shrines , made in fashion of the Temple , wherein was placed the Image of Diana . For the making of these holy shrines , great numbers of Silver-smiths were imployed and maintained , among whom one Demetrius was a Leading-man , who foreseeing that if the Christian Religion still got ground , their gainful Trade would soon come to nothing , presently called together the Men of his Profession , especially those whom he himself set on work , told them , that now their welfare and livelihood were concerned , and that the fortunes of their Wives and Children lay at stake , that it was plain that this Paul had perverted City and Country , and perswaded the People that the Images , which they made and worshipped , were no real Gods ; by which means their Trade was not only like to fall to the ground , but also the honour and magnificence of the great Goddess Diana , whom not Asia only , but the whole Word did worship and adore . Inraged with this discourse , they cryed out with one voice , that Great was Diana of the 〈◊〉 . The whole City was presently in an uproar , and seising upon two of S. Paul's Companions , hurried them into the Theatre , probably with a design to have cast them to the wild Beasts . S. Paul hearing of their danger , would have ventured himself among them , had not the Christians , nay , some even of the Gentile Priests , Governors of the popular Games and Sports , earnestly disswaded him from it ; well knowing that the People were resolved , if they could meet with him , to throw him to the wild Beasts , that were kept there for the disport and pleasure of the People . And this doubtless he means , when elsewhere he tells us , that he fought with Beasts at Ephesus , probably intending what the People designed , though he did not actually suffer ; though the brutish rage , the savage and inhumane manners of this People did sufficiently deserve that the censure and character should be fixed upon themselves . 8. GREAT was the confusion of the Multitude , the major-part not knowing the reason of the Concourse . In which distraction Alexander a Jewish Convert being thrust forward by the Jewes , to be questioned and examined about this matter , he would accordingly have made his Apologie to the People , intending no doubt to clear himself by casting the whole blame upon S. Paul ; This being very probably that Alexander the Copper-smith , of whom our Apostle elsewhere complains , that he did him much evil , and greatly withstood his 〈◊〉 , and whom he delivered over unto Satan for his Apostasie , for blaspheming Christ , and reproaching Christianity . But the Multitude perceiving him to be a Jew , and thereby suspecting him to be one of S. Paul's Associates , began to raise an out-cry for near two Hours together , wherein nothing could be heard , but Great is Diana of the Ephesians . The noise being a little over , the Recorder , a discreet and prudent Man , came out and calmly told them , That it was sufficiently known to all the World , what a mighty honour and veneration the City of Ephesus had for the great Goddess Diana , and the famous Image which fell from Heaven , that therefore there needed not this stir to vindicate and assert it : That they had seized Persons , who were not guilty either of Sacriledge , or Blasphemy towards their Goddess ; that if Demetrius and his Company had any just charge against them , the Courts were sitting , and they might prefer their Indictment : or if the Controversie were about any other matter , it might be referred to such a proper Judicature , as the Law appoints for the determination of such cases : That therefore they should do well to be quiet , having done more already than they could answer , if called in question , ( as 't is like they would ) there being no cause sufficient to justifie that days riotous Assembly . With which prudent discourse , he appeased and dismissed the Multitude . 9. IT was about this time that S. Paul heard of some disturbance in the Church at Corinth , hatched and fomented by a pack of false heretical Teachers , crept in among them , who indeavoured to draw them into Parties and Factions , by perswading one Party to be for Peter , another for Paul , a third for Apollos , as if the main of Religion consisted in being of this or that Denomination , or in a warm active zeal to decry and oppose whoever is not of our narrow Sect. 'T is a very weak and slender claim , when a Man holds his Religion by no better a title , than that he has joyned himself to this Man's Church , or that Man's Congregation , and is zealously earnest to maintain and promote it , to be childishly and passionately clamorous for one Man's mode and way of administration , or for some particular humour or opinion , as if Religion lay in nice and curious disputes , or in separating from our Brethren , and not rather in righteousness , peace , and joy in the Holy Ghost . By this means Schisms and Factions broke into the Corinthian Church , whereby many wild and extravagant Opinions , and some of them such as undermined the fundamental Articles of Christianity , were planted , and had taken root there . As the envious Man never fishes more successfully than in troubled Waters . To cure these Distempers S. Paul ( who had received an Account of all this by Letters which Apollos , and some others had brought to him from the Church of Corinth ) writes his first Epistle to them . Wherein he smartly reproves them for their Schisms and Parties , conjures them to peace and unity , corrects those gross corruptions that were introduced among them , and particularly resolves those many cases and controversies , wherein they had requested his advice and counsel . Shortly after Apollos designing to go for Crete , by him and Zenas S. Paul sends his Epistle to Titus , whom he had made Bishop of that Island , and had left there for the propagating of the Gospel . Herein he fully instructs him in the execution of his Office , how to carry himself , and what directions he should give to others , to all particular ranks and relations of men , especially those who were to be advanced to places of Office and Authority in the Church . 10. A LITTLE before S. Paul's departure from Ephesus , we may not improbably suppose , that Apollonius Tyaneus , the famous Philosopher and Magician of the Heathen World ( a Man remarkable for the strictness of his manners , and his sober and regular course of life , but especially for the great Miracles said to have been done by him ; whom therefore the Heathens generally set up as the great Corrival of our Saviour ; though some of his own party , and particularly * Euphratus the Philosopher , who lived with him at the same time at Rome , accused him for doing his strange feats by Magick ) came to Ephesus . The enemy of Mankind , probably designing to obstruct the propagation of Christianity , by setting up one who by the Arts of Magick might , at least in the Vogue and estimation of the People , equal , or eclipse the Miracles of S. Paul. Certain it is , if we compare times and actions set down by the ‖ Writer of his Life , we shall find that he came hither about the beginning of Nero's Reign , and he particularly sets down the strange things that were done by him , especially his clearing the City of a grievous Plague , for which the People of Ephesus had him in such veneration , that they erected a Statue to him as to a particular Deity , and did divine honour to it . But whether this was before S. Paul's going thence , I will not take upon me to determine ; though it seems most probable to have been done afterwards . SECT . V. S. Paul's Acts , from his departure from Ephesus , till his Arraignment before Foelix . S. Paul's journey into Macedonia . His preaching as far as Illyricum , and return into Greece . His second 〈◊〉 to the Corinthians , and what the design of it . His first Epistle to Timothy . His Epistle to the Romans whence written , and with what design . S. Paul's preaching at Troas , and raising Eutychus . His summoning the Asian Bishops to Myletus , and pathetical discourse to them . His stay at Caesarea with Philip the Deacon . The Churches passionate disswading him from going to Jerusalem . His coming to Jerusalem , and compliance with the indifferent Rites of the Mosaick Law , and why . The tumults raised against him by the Jews , and his rescue by the Roman Captain . His asserting his Roman freedom . His carriage before the Sanhedrim . The difference between the Pharisees and Sadducees about him . The Jews conspiracy against his life discovered . His being sent unto Caesarea . 1. IT was not long after the tumult at Ephesus , when S. Paul having called the Church together , and constituted Timothy Bishop of that place , took his leave , and departed by 〈◊〉 for Macedonia . And at this time it was , that , as he himself tells us , he preached the Gospel round about unto Illyricum , since called Sclavonia , some parts of Macedonia bordering on that Province . From Macedonia he returned back unto Greece , where he abode three months , and met with Titus , lately come with great contributions 〈◊〉 the Church at Corinth . By whose example he stirr'd up the liberality of the Macedonians , who very freely , and somewhat beyond their ability contributed to the poor Christians at Jerusalem . From Titus he had an account of the present state of the Church at Corinth ; and by him at his return , together with S. Luke , he sent his second Epistle to them . Wherein he endeavours to set right what his former Epistle had not yet effected , to vindicate his Apostleship from that contempt and scorn , and himself from those slanders and aspersions , which the seducers , who had found themselves lasht by his first Epistle , had cast upon him , together with some other particular cases relating to them . Much about the same time he writ his first Epistle to Timothy , whom he had left at Ephesus , wherein at large he counsels him , how to carry himself in the discharge of that great place and authority in the Church , which he had committed to him ; instructs him in the particular qualifications of those whom he should make choice of , to be Bishops and Ministers in the Church . How to order the Deaconesses , and to instruct Servants , warning him withall of that pestilent generation of hereticks and seducers , that would arise in the Church . During his three months stay in Greece , he went to Corinth , whence he wrote his famous Epistle to the Romans , which he sent by Phoebe , a Deaconess of the Church of Cenchrea , nigh Corinth : wherein his main design is fully to state and determine the great controversie between the Jews and Gentiles , about the obligation of the Rites and Ceremonies of the Jewish Law , and those main and material Doctrines of Christianity , which did depend upon it , such as of Christian liberty , the use of indifferent things , &c. And which is the main end of all Religion , instructs them in , and presses them to the duties of an holy and good life , such as the Christian Doctrine does naturally tend to oblige men to . 2. S. PAUL being now resolved for Syria , to convey the contributions to the Brethren at Jerusalem , was a while diverted from that resolution , by a design he was told of which the Jews had to kill and rob him by the way . Whereupon he went back into Macedonia , and so came to Philippi , and thence went to Troas , where having staid a week , on the Lords-day the Church met together to receive the holy Sacrament . Here S. Paul preached to them , and continued his discourse till midnight , the longer probably , being the next day to depart from them . The length of his discourse , and the time of the night had caused some of his Auditors to be overtaken with sleep and drowsiness , among whom a young man called 〈◊〉 being fast asleep , fell down from the third story , and was taken up dead , but whom S. Paul presently restored to life and health . How indefatigable was the industry of our Apostle ! how close did he tread in his Masters steps , who went about doing good ! He compassed Sea and Land , preached and wrought miracles whereever he came . In every place like a wise Master-builder , he either laid a foundation , or raised the superstructure . He was instant in season and out of season , and spared not his pains , either night or day , that he might do good to the Souls of men . The night being thus spent in holy exercises , S. Paul in the morning took his leave , and went on foot to 〈◊〉 , a Sea-port Town , whither he had sent his company by Sea. Thence they set sail to 〈◊〉 , from thence to Samos , and having staid some little time at Trogyllium , the next day came to Myletus , not so much as putting in at Ephesus , because the Apostle was resolved , if possible , to be at Jerusalem at the Feast of Pentecost . 3. AT Myletus he sent to Ephesus , to summon the Bishops and Governours of the Church , who being come , he put them in mind with what uprightness and integrity , with what affection and humility , with how great trouble and danger , with how much faithfulness to their Souls he had been conversant among them , and had preached the Gospel to them , ever since his first coming into those parts : That he had not failed to acquaint them both publickly and privately with whatever might be useful and profitable to them , urging both upon Jews and Gentiles repentance and reformation of life , and an hearty entertainment of the Faith of Christ : That now he was resolved to go to Jerusalem , where he did not know what particular sufferings would befall him , more than this , That it had been foretold him in every place by those who were indued with the Prophetical gifts of the Holy Ghost , that afflictions and imprisonment would attend him there : But that he was not troubled at this , no nor unwilling to lay down his life , so he might but successfully preach the Gospel , and faithfully serve his Lord in that place and station wherein he had set him : That he knew that henceforth they should see his face no more , but that this was his encouragement and satisfaction , that they themselves could bear him witness , that he had not by concealing from them any parts of the Christian Doctrine , betray'd their Souls : That as for themselves , whom God had made Bishops and Pastors of his Church , they should be careful to feed , guide and direct those Christians under their inspection , and be infinitely tender of the good of Souls , for whose redemption Christ laid down his own life : That all the care they could use was no more than necessary , it being certain , that after his departure , Heretical Teachers would break in among them , and endanger the ruine of mens Souls ; nay , that even among themselves , there would some arise , who by subtil and crasty methods , by corrupt and pernicious Doctrines would gain Proselytes to their party , and thereby make Rents and Schisms in the Church : That therefore they should watch , remembring with what tears and sorrow , he had 〈◊〉 three years together warned them of these things : That now he recommended them to the Divine care and goodness , and to the rules and instructions of the Gospel , which if adhered to , would certainly dispose and perfect them for that state of happiness , which God had prepared for good men in Heaven . In short , that he had all a long dealt faithfully and uprightly with them , they might know from hence , that in all his preaching he had had no crafty or covetous designs upon any man's Estate or Riches , having ( as themselves could witness ) industriously laboured with his own hands , and by his own work maintained both himself and his company : Herein leaving them an example , what pains they ought to take to support the weak , and relieve the poor , rather than to be themselves chargeable unto others ; according to that incomparable saying of our Saviour ( which surely S. Paul had received from some of those that had conversed with him in the days of his flesh ) It is more blessed to give , than to receive . This Concio ad Clerum , or 〈◊〉 - Sermon being ended , the Apostle kneeled down , and concluded all with Prayer . Which done , they all melted into tears , and with the greatest expressions of sorrow attended him to the Ship , though that which made the deepest impression upon their minds was , that he had told them , That they should 〈◊〉 his face no more . 4. DEPARTING from Myletus , they arrived at Coos , thence came to Rhodes , thence to Patara , thence to Tyre ; where meeting with some Christians , he was advised by those among them , who had the gift of Prophecy , that he should not go up to Jerusalem : with them he staid a week , and then going all together to the shore , he kneeled down and prayed with them , and having mutually embraced one another , he went on board , and came to 〈◊〉 , where only saluting the Brethren , they came next day unto Caesarea . Here they lodged in the house of Philip the Evangelist , one of the seven Deacons that were at first set apart by the Apostles , who had four Virgin-daughters , all endued with the gift of prophecy . During their stay in this place , Agabus a Christian Prophet came down hither from Judaea , who taking Paul's girdle , bound with it his own hands and feet , telling them , that by this external Symbol the Holy Ghost did signifie and declare , that S. Paul should be thus serv'd by the Jews at 〈◊〉 , and be by them delivered over into the hands of the Gentiles . Whereupon they all passionately besought him , that he would divert his course to some other place . The Apostle ask'd them , what they meant , by these compassionate disswasives to add more affliction to his sorrow ; that he was willing and resolved not only to be imprisoned , but , if need were , to die at Jerusalem for the sake of Christ and his Religion . Finding his resolution fixed and immoveable , they importuned him no further , but left the event to the Divine will and pleasure . All things being in readiness , they set forwards on their journey , and being come to Jerusalem , were kindly and joyfully entertained by the Christians there . 5. THE next day after their arrival , S. Paul and his company went to the house of S. James the Apostle , where the rest of the Bishops and Governours of the Church were met together ; after mutual salutations , he gave them a particular account with what success God had blessed him in propagating Christianity among the Gentiles , for which they all heartily blessed God , but withall told him , that he was now come to a place , where there were many thousands of Jewish converts , who all retained a mighty zeal and veneration for the Law of Moses , and who had been informed of him , that he taught the Jews , whom he had converted , in every place , to renounce Circumcision , and the Ceremonies of the Law : That as soon as the multitude heard of his arrival , they would come together to see how he behaved himself in this matter ; and therefore to prevent so much disturbance , it was advisable , that there being four men there at that time , who were to accomplish a Vow ( probably not the 〈◊〉 - vow , but some other , which they had made for deliverance from sickness , or some other eminent danger and distress ; for so * Josephus tells us , they were wont to do in such cases , and before they came to offer the accustomed Sacrifices , to abstain for some time from Wine , and to shave their heads ) he would joyn himself to them , perform the usual Rites and Ceremonies with them , and provide such Sacrifices for them , as the Law required in that case , and that in discharge of their Vow , they might shave their heads . Whereby it would appear , that the reports which were spread concerning him were false and groundless , and that he himself did still observe the Rites and Orders of the Mosaical Institution : That as for the Gentile converts they required no such observances at their hands , nor expected any thing more from them in these indifferent matters , than what had been before determined by the Apostolical Synod in that place . S. Paul ( who in such things was willing to become all things to all men , that he might gain the more ) consented to the counsel which they gave him , and taking the persons along with him to the Temple , told the 〈◊〉 , that the time of a Vow which they had made being now run out , and having purified themselves , as the nature of the case required , they were come to make their offerings according to the Law. 6. THE seven days wherein those Sacrifices were to be offered being now almost 〈◊〉 , some Jews that were come from 〈◊〉 ( where , probably , they had opposed S. Paul ) now finding him in the Temple , began to raise a tumult and uproar , and laying hold of him , called out to the rest of the Jews for their assistance : Telling them , that this was the fellow , that every where vented Doctrines 〈◊〉 to the prerogative of the Jewish Nation , destructive to the Institutions of the Law , and to the purity of that place , which he had prophaned by bringing in uncircumcised Greeks into it : Positively concluding , that because they had seen Trophimus a Gentile convert of Ephesus with him in the City , therefore he had brought him also into the Temple . So apt is malice to make any premises , from whence it may infer its own conclusion . Hereupon the whole City was presently in an uproar , and seising upon him , they dragged him out of the Temple , the doors being presently shut against him . Nor had they failed there to have put a period to all his troubles , had not 〈◊〉 Lysias , Commander of the Roman Garrison in the Tower of Antonia , come in with some Souldiers to his rescue and deliverance , and supposing him to be a more than an ordinary Malefactor , commanded a double chain to be put upon him , though as yet altogether ignorant , either who he , or what his crime was , and wherein he could receive little satisfaction from the clamorous multitude , who called for nothing but his death , following the cry with such crouds and numbers , that the Souldiers were forced to take him into their arms , to secure him from the present rage and violence of the people . As they were going up into the Castle , S. Paul asked the Governour , whether he might have the liberty to speak to him , who finding him to speak Greek enquired of him , whether he was not that Egyptian , which a few Years before had raised a Sedition in 〈◊〉 , and headed a party of Four Thousand debauched and profligate wretches . The Apostle replied , that he was a Jew of Tarsus , a Free-man of a rich and honourable City , and therefore begg'd of him , that he might have leave to speak to the People . Which the Captain readily granted , and standing near the Door of the Castle , and making signs that they would hold their peace , he began to address himself to them in the Hebrew Language : which when they heard , they became a little more calm and quiet , while he discoursed to them to this effect . 7. HE gave them an account of himself from his Birth , of his education in his youth , of the mighty zeal which he had for the Rites and Customes of their Religion , and with what a passionate earnestness he persecuted and put to death all the Christians that he met with , whereof the High Priest and the Sanhedrim could be sufficient witnesses . He next gave them an intire and punctual relation of the way and manner of his conversion , and how that he had received an immediate command from God himself to depart Jerusalem , and preach unto the Gentiles . At this word the patience of the Jews could hold no longer , but they unanimously cried out , to have him put to death . it not being fit that such a Villain should live upon the Earth . And the more to express their fury , they threw off their Clothes , and cast dust into the Air , as if they immediately designed to stone him . To avoid which , the Captain of the Guard commanded him to be brought within the Castle , and that he should be examined by whipping , till he confessed the reason of so much rage against him . While the Lictor was binding him in order to it , he asked the Centurion that stood by , whether they could justifie the scourging a Citizen of Rome , and that before any sentence legally passed upon him . This the Centurion presently intimated to the Governor of the Castle , bidding him have a care what he did , for the Prisoner was a Roman . Whereat the Governor himself came , and asked him , whether he was a free Denizon of Rome ? and being told that he was , he replied , that it was a great priviledge , a priviledge which he himself had purchased at a considerable rate . To whom S. Paul answered , that it was his Birth right , and the priviledge of the place where he was born and bred . Hereupon they gave over their design of whipping him , the Commander himself being a little startled , that he had bound and chained a Denizon of Rome . 8. THE next Day the Governor commanded his Chains to be knock'd off , and that he might throughly satisfie himself in the matter , commanded the Sanhedrim to meet , and brought down Paul before them : where being set before the Council , he told them , that in all passages of his life he had been careful to act according to the severest rules and conscience of his duty . Men and Brethren , I have lived in all good conscience before God untill this day . Behold here the great security of a good man , and what invisible supports innocency affords under the greatest danger . With how generous a confidence does vertue and honesty guard the breast of a good man ! as indeed nothing else can lay a firm basis and foundation for satisfaction and tranquillity , when any misery or calamity does overtake us . Religion and a good conscience beget peace and a Heaven in the Man's bosome beyond the power of the little accidents of this World to ruffle and discompose . Whence * Seneca compares the mind of a wise and a good man to the state of the upper Region , which is always serene and calm . The High-Priest Ananias being offended at the holy and ingenuous freedom of our Apostle , as if by asserting his own innocency , he had reproached the justice of their Tribunal , commanded those that stood next him , to strike him in the Face ; whereto the Apostle tartly replied , That GOD would smite him , Hypocrite as he was , who under a pretence of doing Justice had illegally commanded him to be punished , before the Law condemned him for a Malefactor . Whereupon they that stood by asked him , how he durst thus affront so sacred and venerable a Person as Gods High Priest ? He calmly returned , That he did not know [ or own ] Ananias to be an High Priest [ of God's appointment . ] However being a Person in Authority , it was not lawful to revile him , God himself having commanded , that no man should speak evil of the Ruler of the People . The Apostle , who as he never laid aside the innocency of the Dove , so knew how , when occasion was , to make use of the wisdom of the Serpent , perceiving the Council to consist partly of Sadduces , and partly of Pharisees , openly told them , that he was a Pharisee , and the Son of a Pharisee , and that the main thing he was questioned for , was his belief of a future Resurrection . This quickly divided the Council , the Pharisees being zealous Patrons of that Article , and the Sadducees as stifly denying , that there is either Angel ( that is , of a spiritual and immortal nature , really subsisting of it self , for otherwise they cannot be supposed to have utterly denied all sorts of Angels , seeing they own'd the Pentateuch , wherein there is frequent mention of them ) or Spirit , or that humane Souls do exist in a separate state , and consequently that there is no Resurrection . Presently the Doctors of the Law , who were Pharisees , stood up to acquit him , affirming he had done nothing amiss , that it was possible he had received some intimation from Heaven by an Angel , or the revelation of the H. Spirit , and if so , then in opposing his Doctrine , they might fight against God himself . 9. GREAT were the dissentions in the Council about this matter , in so much that the Governor fearing S. Paul would be torn in pieces , commanded the Souldiers to take him from the Bar , and return him back into the Castle . That night to comfort him after all his frights , and fears , God was pleased to appear to him in a vision , incouraging him to constancy and resolution , assuring him that as he had born witness to his cause at Jerusalem , so in despite of all his enemies he should live to bear his testimony even at Rome it self . The next Morning the Jews , who could as well cease to be , as to be mischievous and malicious , finding that these dilatory proceedings were not like to do the work , resolved upon a quicker dispatch . To which end above Forty of them entred into a wicked confederacy , which they ratified by Oath and Execration , never to eat or drink till they had killed him : and having acquainted the Sanhedrim with their design , they intreated them to importune the Governor , that he might again the next day be brought down before them , under pretence of a more strict trial of his case , and that they themselves would lye in ambush by the way , and not fail to dispatch him . But that Divine providence that peculiarly superintends the safety of good men , disappoints the devices of the crafty . The design was discovered to S. Paul by a Nephew of his , and by him imparted to the Governor , who immediately commanded two Parties of Foot and Horse , to be ready by Nine of the Clock that Night , and provision to be made for S. Paul's carriage to Foelix the Roman Governor of that Province : To whom also he wrote , signifying whom he had sent , how the Jews had used him , and that his enemies also should appear before him to manage the charge and accusation . Accordingly he was by Night conducted to Antipatris , and afterwards to Caesarea , where the Letters being delivered to Foelix , the Apostle was presented to him : and finding that he belonged to the Province of Cilicia , he told him , that as soon as his Accusers were arrived he should have an hearing , commanding him in the mean time to be secured in the place called Herod's Hall. SECT . VI. Of S. Paul , from his first Trial before Foelix , till his coming to Rome . S. Paul impleaded before Foelix by Tertullus the Jewish Advocate . His charge of Sedition , Heresie , and Prophanation of the Temple . S. Paul's reply to the several parts of the charge . His second Hearing before Foelix and Drusilla . His smart and impartial Reasonings . Foelix his great injustice and oppression : His Luxury and Intemperance , Bribery and Covetousness . S. Paul's Arraignment before Festus , Foelix his Successor , at Caesarea . His Appeal to Caesar. The nature and manner of those Appeals . He is again brought before Festus and Agrippa . His vindication of himself , and the goodness of his cause . His being acquitted by his Judges of any Capital crime . His Voyage to Rome . The trouble and danger of it . Their Shipwrack , and being cast upon the Island Melita . Their courteous entertainment by the Barbarians , and their different censure of S. Paul. The civil usage of the Governour , and his Conversion to Christianity . S. Paul met and conducted by Christians to Rome . 1. NOT many days after down comes Ananias the High Priest , with some others of the Sanhedrim to Caesarea , accompanied with Tertullus their Advocate , who in a short but neat speech , set off with all the flattering and insinuating arts of Eloquence , began to implead our Apostle , charging him with Sedition , Heresie , and the Prophanation of the Temple : That they would have saved him the trouble of this Hearing , by judging him according to their own Law , had not Lysias the Commander violently taken him from them , and sent both him and them down thither . To all which the Jews that were with him gave in their Vote and Testimony . S. Paul having leave from Foelix to defend himself , and having told him , how much he was satisfied that he was to plead before one , who for so many years had been Governour of that Nation , distinctly answered to the several parts of the Charge . 2. AND first for Sedition , he point-blank denied it , affirming that they found him behaving himself quietly and peaceably in the Temple , not so much as disputing there , nor stirring up the people either in the Synagogues , or any other place of the City . And though this was plausibly pretended by them , yet were they never able to make it good . As for the charge of Heresie , that he was a ringleader of the Sect of the Nazarenes , he ingenuously acknowledged , that after the way which they counted Heresie , so he worshipped God , the same way in substance wherein all the Patriarchs of the Jewish Nation had worshipped God before him , taking nothing into his Creed , but what the Authentick writings of the Jems themselves did own and justifie : That he firmly believed , what the better part of themselves were ready to grant , another Life , and a future Resurrection : In the hope and expectation whereof he was careful to live unblameable , and conscientiously to do his duty both to God and men . As for the third part of the Charge , his Prophaning of the Temple , he shews how little foundation there was for it , that the design of his coming to Jerusalem was to bring charitable contributions to his distressed Brethren , that he was indeed in the Temple , but not as some Asiatick Jews falsely suggested , either with tumult or with multitude , but only purifying himself according to the rites and customs of the Mosaick Law : And that if any would affirm the contrary , they should come now into open Court , and make it good . Nay , that he appealed to those of the Sanhedrim that were there present , whether he had not been acquitted by their own great Council at Jerusalem , where nothing of moment had been laid to his charge , except by them of the Sadducean party , who quarrelled with him only for asserting the Doctrine of the Resurrection . Foelix having thus heard both parties argue , refused to make any final determination in the case , till he had more fully advised about it , and spoken with Lysias , Commander of the Garrison , who was best able to give an account of the Sedition and the Tumult ; commanding in the mean time that S. Paul should be under guard , but yet in so free a custody , that none of his friends should be hindred from visiting him , or performing any office of kindness and friendship to him . 3. IT was not long after this before his Wife Drusilla ( a Jewess , Daughter of the elder Herod , and whom Tacitus , I fear by a mistake for his former Wife Drusilla , Daughter to Juba King of Mauritania , makes Niece to Anthony and Cleopatra ) came to him to Caesarea . Who being present , he sent for S. Paul to appear before them , and gave him leave to discourse concerning the doctrine of Christianity . In his discourse he took occasion particularly to insist upon the great obligation , which the Laws of Christ lay upon men to Justice and Righteousness toward one another , to Sobriety and Chastity both towards themselves and others , withall urging that severe and impartial account , that must be given in the Judgment of the other World , wherein men shall be arraigned for all the actions of their past life , and be eternally punished or rewarded according to their works . A discourse wisely adapted by the Apostle to Foelix his state and temper . But corrosives are very uneasie to a guilty mind : Men naturally hate that which brings their sins to their remembrance , and sharpens the sting of a violated conscience . The Prince was so netled with the Apostles reasonings , that he fell a trembling , and caused the Apostle to break off abruptly , telling him , he would hear the rest at some other season . And good reason there was that Foelix his conscience should be sensibly alarmed with these reflexions , being a man notoriously infamous for rapine and violence . * Tacitus tells us of him , that he made his will the Law of his Government , practising all manner of cruelty and injustice . And then for incontinency , he was given over to luxury and debauchery , for the compassing whereof he serupled not to violate all Laws both of God and Man. Whereof this very Wife Drusilla was a famous * instance . For being married by her Brother to Azis King of the Emisenes , Foelix , who had heard of her incomparable beauty , by the help of Simon the Magician , a Jew of Cyprus , ravished her from her Husbands bed , and in defiance of all law and right , kept her for his own Wife . To these qualities he had added bribery and covetousness , and therefore frequently sent for S. Paul to discourse with him , expecting that he should have given him a considerable summ for his release ; and the rather probably , because he had heard that S. Paul had lately brought up great summs of money to Jerusalem . But finding no offers made , either by the Apostle or his friends , he kept him prisoner for two years together , so long as himself continued Procurator of that Nation , when being displaced by Nero , he left S. Paul still in prison , on purpose to 〈◊〉 the Jews , and engage them to speak better of him after his departure from them . 4. TO him succeeded Portius Festus in the Procuratorship of the Province , at whose first coming to Jerusalem , the High-Priest and Sanhedrim presently began to prefer to him an Indictment against S. Paul , desiring , that in order to his Trial , he might be sent for up from Caesarea , designing under this pretence that some Assassinates should lie in the way to murder him . Festus told them , that he himself was going shortly for Caesarea , and that if they had any thing against S. Paul , they should come down thither and accuse him . Accordingly being come to Caesarea , and sitting in open Judicature , the Jews began to renew the Charge which they had heretofore brought against S. Paul : Of all which he cleared himself , they not being able to make any proof against him . However Festus being willing to oblige the Jews in the entrance upon his Government , asked him , whether he would go up and be tried before him at Jerusalem ? The Apostle well understanding the consequences of that proposal , told him that he was a Roman , and therefore ought to be judged by their Laws , that he stood now at Caesar's own Judgment-seat ( as indeed what was done by the Emperor's Procurator in any Province , the * Law reckoned as done by the Emperor himself ) and though he should submit to the Jewish Tribunal , yet he himself saw , that they had nothing which they could prove against him ; that if he had done any thing which really deserved capital punishment , he was willing to undergo it ; but if not , he ought not to be delivered over to his enemies , who were before-hand resolved to take away his life . However as the safest course , he solemnly made his appeal to the Roman Emperor , who should judge between them . Whereupon Festus advising with the Jewish Sanhedrim , received his appeal , and told him he should go to Caesar. This way of appealing was frequent amongst the Romans , introduced to defend and secure the lives and fortunes of the populacy from the unjust incroachments , and over-rigorous severities of the Magistrates , whereby it was lawful in cases of oppression to appeal to the people for redress and rescue , a thing more than once and again setled by the Sanction of the Valerian Laws . These * appeals were wont to be made in writing , by Appellatory Libels given in , wherein was contained an account of the Appellant , the person against whom , and from whose Sentence he did appeal . But where the case was done in open Court , it was enough for the Criminal verbally to declare , that he did appeal : In great and weighty cases appeals were made to the Prince himself , and that not only at Rome , but in the Provinces of the Empire , all Proconsuls and Governours of Provinces being strictly * forbidden to execute , scourge , bind , or put any badge of servility upon a Citizen , or any that had the priviledge of a Citizen of Rome , who had made his appeal , or any ways to hinder him from going thither , to obtain justice at the hands of the Emperor , who had as much regard to the liberty of his Subjects ( says the Law it self ) as they could have of their good will and obedience to him . And this was exactly S. Paul's case , who knowing that he should have no fair and equitable dealing at the hands of the Governour , when once he came to be swayed by the Jews , his sworn and inveterate enemies , appealed from him to the Emperor , the reason why Festus durst not deny his demand , it being a priviledge so often , so plainly setled and confirmed by the Roman Laws . 5. SOME time after King Agrippa , who succeeded Herod in the Tetrarchate of 〈◊〉 , and his Sister Bernice came to Caesarea , to make a visit to the new-come Governour . To him Festus gave an account of S. Paul , and the great stir and trouble that had been made about him , and how for his safety and vindication he had immediately appealed to Caesar. Agrippa was very desirous to see and hear him , and accordingly the next day the King and his Sister accompanied with Festus the Governour , and other persons of quality , came into the Court with a pompous and magnificent retinue , where the prisoner was brought forth before him . Festus having acquainted the King and the Assembly , how much he had been solicited by the Jews both at Caesarea and Jorusalem , concerning the prisoner at the Bar , that as a notorious Malefactor he might be put to death , but that having found him guilty of no capital crime , and the prisoner himself having appealed to Caesar , he was resolved to send him to Rome , but yet was willing to have his case again discussed before Agrippa , that so he might be furnished with some material instructions to send along with him , since it was very absurd to send a prisoner , without signifying what crimes were charged upon him . 6. HEREUPON Agrippa told the Apostle , he had liberty to make his own defence . To whom , after silence made , he particularly addressed his speech ; he tells him in the first place what a happiness he had , that he was to plead before one so exactly versed in all the rites and customs , the questions and the controversies of the Jewish Law , that the Jews themselves knew what had been the course and manner of his life , how he had been educated under the Institutions of the Pharisces , the strictest Sect of the whole Jewish Religion , and had been particularly disquieted and arraigned for what had been the constant belief of all their Fathers , what was sufficiently credible in it self , and plainly enough revealed in the Scripture , the Resurrection of the dead . He next gave him an account with what a bitter and implacable zeal he had formerly persecuted Christianity , told him the whole story and method of his conversion , and that in compliance with a particular Vision from Heaven , he had preached repentance and reformation of life first to the Jews , and then after to the Gentiles : That it was for no other things than these that the Jews apprehended him in the Temple , and designed to murder him ; but being rescued and upheld by a Divine power , he continued in this testimony to this day , asserting nothing but what was perfectly agreeable to Moses and the Prophets , who had plainly foretold that the Messiah should both be put to death , and rise again , and by his doctrine enlighten both the Jewish and the Gentile World. While he was thus discoursing , Festus openly cried out , that he talked like a mad-man , that his over-much study had put him besides himself . The Apostle calmly replied , he was far from being transported with idle and distracted humours , that he 〈◊〉 nothing but what was most true and real in it self , and what very well became that grave sober Auditory . And then again addressing himself to Agrippa , told him , that these things having been open and publick , he could not but be acquainted with them , that he was confident that he believed the Prophets , and must needs therefore know that those Prophecies were fulfilled in Christ. Hereat Agrippa replied , That he had in some degree perswaded him to embrace the Christian Faith. To which the Apostle returned , that he heartily prayed , that not only he , but the whole Auditory were , not only in some measure , but altogether , though not prisoners , yet as much Christians as he himself was . This done , the King and the Governour , and the rest of the Council withdrew a-while , to confer privately about this matter . And finding by the accusations brought against him , that he was not guilty by the Roman Laws of any 〈◊〉 offence , no nor of any that deserved so much as imprisonment , Agrippa told 〈◊〉 , that he might have been released , if he had not appealed unto Caesar. for the Appeal being once made , the Judge had then no power either to absolve or condemn , the cause being intirely reserved to the cognizance of that Superior , to whom the Criminal had appealed . 7. IT was now finally resolved that S. Paul should be sent to Rome : in order whereunto he was , with some other Prisoners of remarque , committed to the charge of Julius , Commander of a Company belonging to the Legion of Augustùs ; accompanied in this Voyage by S. Luke , Aristarchus , 〈◊〉 , & some others . In September , Ann. Chr. LVI . or as others , LVII . they went on board a Ship of 〈◊〉 , and sailed to Sidon , where the Captain civilly gave the Apostle leave to go a-shoar to visit his Friends , and refresh himself : Hence to Cyprus , till they came to the Fair-Havens , a place near Myra , a City of Lysia . Here , Winter growing on , and S. Paul foreseeing it would be a dangerous Voyage , perswaded them to put in , and winter . But the Captain preferring the judgment of the Master of the Ship , and especially because of the incommodiousness of the Harbour , resolved , if possible , to reach Phoenice , a Port of Crete , and to winter there . But it was not long before they found themselves disappointed of their hopes : For the calm southerly Gale that blew before , suddainly changed into a stormy and blustring North-East Wind , which so bore down all before it , that they were forced to let the ship drive at the pleasure of the Wind ; but as much as might be , to prevent splitting , or running a-ground , they threw out a great part of their Lading , and the Tackle of the Ship. Fourteen Days they remained in this desperate and uncomfortable condition , neither Sun nor Stars appearing for a great part of the time ; the Apostle putting them in mind how ill-advised they were in not taking his counsel : Howbeit they should be of good chear , for that that God whom he served and worshipped , had the last Night purposely sent an Angel from Heaven , to let him know , that notwithstanding the present danger they were in , yet that he should be brought safe before Nero ; that they should be shipwrack'd indeed , and cast upon an Island , but that for his sake God had spared all in the Ship , not one whereof should miscarry , and that he did not doubt , but that it would accordingly come to pass . On the fourteenth Night upon sounding they found themselves nigh some Coast ; and therefore to avoid Rocks , thought good to come to an Anchor , till the Morning might give them better information . In the mean time the Sea-men ( who best understood the danger ) were preparing to get into the Skiff , to save themselves : which S. Paul espying , told the Captain , that unless they all staid in the Ship , none could be safe : whereupon the Souldiers cut the Ropes , and let the Skiff fall off into the Sea. Between this and day-break the Apostle advised them to eat and refresh themselves , having all this time kept no ordinary and regular Meals , assuring them they should all escape . Himself first taking Bread , and having blessed God for it before them all , the rest followed his example , and chearfully sell to their Meat : which done , they lightned the Ship of what remained , and endeavoured to put into a Creek , which they discovered not far off . But falling into a place where two Seas met , the fore-part of the Ship ran a-ground , while the hinder-part was beaten in pieces with the violence of the Waves . Awakened with the danger they were in , the Souldiers cried out to kill the Prisoners , to prevent their escape : which the Captain , desirous to save S. Paul , and probably in confidence of what he had told them , refused to do ; commanding , that every one should shift for himself : the issue was , that part by swimming , part on planks , part on pieces of the broken Ship , they all , to the number of two hundred threescore and sixteen ( the whole number in the Ship ) got safe to shore . 8. THE Island upon which they were cast was Melita ( now Malta ) situate in the Libyan Sea between Syracuse and Africk . Here they found civility among Barbarians , and the plain acknowledgments of a Divine justice written among the naked and untutored notions of Mens minds . The People treated them with great humanity , entertaining them with all necessary accommodations ; but while S. Paul was throwing sticks upon the Fire , a Viper dislodged by the heat , came out of the wood , and fastned on his hand . This the People no sooner espyed , but presently concluded , that surely he was some notorious Murderer , whom though the Divine vengeance had suffered to escape the Hue-and-cry of the Sea , yet had it only reserved him for a more publick and solemn execution . But when they saw him shake it off into the Fire , and not presently swell , and drop down , they changed their opinions , and concluded him to be some God. So easily are light and credulous minds transported from one extreme to another . Not far off lived Publius , a Man of great Estate and Authority , and ( as we may probably guess from an Inscription found there , and set down by Grotius , wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned amongst the Roman Offices ) Governor of the Island , by him they were courteously entertained three Days at his own charge , and his Father lying at that time sick of a Feaver and a Dysentery , S. Paul went in , and having prayed , and laid his hands upon him , healed him ; as he did also many of the Inhabitants , who by this Miracle were encouraged to bring their diseased to him : whereby great honours were heaped upon him , and both he and his company furnished with provisions necessary for the rest of their Voyage . Nay Publius himself is said by * some to have been hereby converted to the Faith , and by S. Paul to have been constituted Bishop of the Island , and that this was he that succeeded S. Denys the Areopagite in the See of Athens , and was afterwards crowned with Martyrdom . 9. AFTER three Months stay in this Island , they went a-board the Castor and Pollux , a Ship of Alexandria , bound for Italy . At Syracuse they put in , and staid three Days ; thence sailed to Rhegium , and so to Puteoli , where they landed , and finding some Christians there , staid a week with them , and then set forward in their Journey to Rome . The Christians at Rome having heard of their arrival , several of them came part of the way to meet them , some as far as the Three Taverns , a place thirty three Miles from Rome , others as far as Appii Forum , fifty one Miles distant thence . Great was their mutual salutation , and the encouragement which the Apostle received by it , glad no doubt to see that Christians found so much liberty at Rome . By them he was conducted in a kind of triumph into the City , where when they were arrived , the rest of the Prisoners were delivered over to the Captain of the Guard , and by him disposed in the common Gaol , while S. Paul ( probably at Julius his request and recommendation ) was permitted to stay in a private House , only with a Souldier to secure and guard him . SECT . VII . S. Paul's Acts , from his coming to Rome , till his Martyrdom . S. Paul's summoning the chief of the Jews at Rome , and his discourse to them . Their resractoriness and infidelity . His first hearing before Nero. The success of his Preaching . Poppaea Sabina Nero's Concubine one of his Converts . Tacitus his character of her . Onesimus converted by S. Paul at Rome , and sent back with an Epistle to Philemon his Master . The great obligation which Christianity lays upon Servants to diligence and sidelity in their duty . The rigorous and arbitrary power of Masters over Servants by the Roman Laws . This mitigated by the Laws of the Gospel . S. Paul's Epistle to the Philippians , upon what occasion sent . His Epistle to the Ephesians , and another to the Colossians . His second Epistle to Timothy written ( probably ) at his first being at Rome . The Epistle to the Hebrews by whom written ; and in what Language . The aim and design of it . S. Paul's Preaching the Gospel in the West , and in what parts of it . His return to Rome , when . His imprisonment under Nero , and why . His being beheaded . Milk instead of blood said to flow from his body . Different Accounts of the time of his suffering . His burial where , and the great Church erected to his memory . 1. THE first thing S. Paul did after he came to Rome , was to summon the Heads of the Jewish Consistory there , whom he acquainted with the cause and manner of his coming , that though he had been guilty of no violation of the Law of their Religion , yet had he been delivered by the Jews into the hands of the Roman Governours , who would have acquitted him once and again as innocent of any capital offence , but by the perversness of the Jews he was forced , not with an intention to charge his own Nation ( already sufficiently odious to the Romans ) but only to vindicate and clear himself , to make his Appeal to Caesar ; that being come , he had sent for them , to let them know , that it was for his constant asserting the Resurrection , the hope of all true 〈◊〉 , that he was bound with that Chain which they saw upon him . The Jews replied , that they had received no advice concerning him , nor had any of the Nation that came from Judaea , brought any Charge against him : only for the Religion which he had espoused , they desired to be a little better informed about it , it being every where decried both by Jew and Gentile . Accordingly upon a day appointed he discoursed to them from morning to night concerning the Religion and Doctrine of the holy Jesus , proving from the promises and predictions of the Old Testament , that he was the true Messiah . His discourse succeeded not with all alike , some being convinced , others persisted in their infidelity : And as they were departing in some discontent at each other , the Apostle told them , it was now too plain , God had accomplished upon them the prophetical curse , of being left to their own wilful hardness and impenitency , to be blind at noon-day , and to run themselves against all means and methods into irrecoverable ruine : That since the case was thus with them , they must expect , that henceforth he should turn his preaching to the Gentiles , who would be most ready to entertain , what they had so scornfully rejected , the glad tidings of the Gospel . 2. IT was not , probably , long after this , that he was brought to his first hearing before the Emperor , where those friends , whom he most expected should stand by him , plainly deserted him , afraid it seems of appearing in so ticklish a cause before so unreasonable a Judge , who governed himself by no other measures , than the brutish and extravagant pleasure of his lust or humour . But God stood by him , and encouraged him ; as indeed Divine consolations are many times then nearest to us , when humane assistances are farthest from us . This cowardise of theirs the Apostle had a charity large enough to cover , heartily praying , that it might not be brought in against them in the Accounts of the great Day . Two years he dwelt at Rome in an house which he hired for his own use , wherein he constantly imployed himself in preaching and writing for the good of the Church . He preached daily , without interruption , to all that came to him , and with good success , yea , even upon some of the better rank and quality , and those belonging to the Court it self . Among which the Roman * Martyrologie reckons Torpes , an Officer of prime note in Nero's Palace , and afterwards a Martyr for the Faith ; and Chrysostom ( if ‖ Baronius cite him right ) tells us of Nero's Cup-bearer , and one of his Concubines , supposed by some to have been Poppaea Sabina , of whom * Tacitus gives this character , that she wanted nothing to render her one of the most accomplished Ladies in the World , but a chast and a vertuous mind : And I know not how far it may seem to countenance her conversion , at least inclination to a better Religion than that of Paganism , that ‖ Josephus styles her a pious woman , and tells us that she effectually solicited the cause of the Jews with her Husband Nero ; and what favours Josephus himself received from her at Rome , he relates in his own life . 3. AMONGST others of our Apostle's Converts at Rome was Onesimus , who had formerly been servant to Philemon , a person of eminency in Colosse ; but had run away from his Master , and taken things of some value with him . Having rambled as far as Rome , he was now converted by S. Paul , and by him returned with recommendatory Letters to Philemon his Master , to beg his pardon , and that he might be received into favour , being now of a much better temper , more faithful and diligent , and useful to his Master than he had been before : As indeed Christianity where 't is heartily entertained , makes men good in all relations , no Laws being so wisely contrived for the peace and happiness of the World , as the Laws of the Gospel , as may appear by this particular case of servants ; what admirable rules , what severe Laws does it lay upon them for the discharge of their duties ! it commands them to honour their Masters as their Superiors , and to take heed of making their authority light and cheap by familiar and contemptible thoughts and carriages , to obey them in all honest and lawful things , and that not with eye-service as men-pleasers , but in singleness of heart as unto God ; that they be faithful to the trust committed to them , and manage their Masters interest with as much care and conscience as if it were their own ; that they entertain their reproofs , counsels , corrections with all silence and sobriety , not returning any rude surly answers ; and this carriage to be observed , not only to Masters of a mild and gentle , but of a cross and peevish disposition , that whatever they do , they do it heartily , not as to men only , but to the Lord ; knowing that of the Lord they shall receive the reward of the inheritance , for that they serve the Lord Christ. Imbued with these excellent principles , Onesimus is again returned unto his Master ; for Christian Religion , though it improve mens tempers , does not cancel their relations , it teaches them to abide in their callings , and not to despise their Masters , because they are Erethren , but rather do them service , because they are faithful . And being thus improved , S. Paul the more confidently beg'd his pardon . And indeed had not Philemon been a Christian , and by the principles of his Religion both disposed and obliged to mildness and mercy , there had been great reason why S. Paul should be thus importunate with him for Onesimus his pardon , the case of servants in those days being very hard , for all Masters were looked upon as having an unlimited power over their Servants , and that not only by the * Roman , but by the Laws of all Nations , whereby without asking the Magistrate's leave , or any publick and formal trial , they might adjudge and condemn them to what work or punishment they pleased , even to the taking away of life it self . But the severity and exorbitancy of this power was afterwards somewhat curb'd by the Laws of succeeding Emperors , especially after the Empire submitted it self to Christianity , which makes better provision for persons in that capacity and relation , and in case of unjust and over-rigorous usage , enables them to appeal to a more righteous and impartial Tribunal , where Master and Servant shall both stand upon even ground , where he that doth wrong shall receive for the wrong which he hath done ; and there is no respect of persons . 4. THE Christians at Philippi having heard of S. Paul's imprisonment at Rome , and not knowing what straits he might be reduced to , raised a contribution for him , and sent it by Epaphroditus their Bishop , who was now come to Rome , where he shortly after fell dangerously sick : But being recovered , and upon the point to return , by him S. Paul sent his Epistle to the Philippians , wherein he gives them some account of the state of affairs at Rome , gratefully acknowledges their kindness to him , and warns them of those dangerous opinions , which the Judaizing Teachers began to vent among them . The Apostle had heretofore for some years liv'd at Ephesus , and perfectly understood the state and condition of that place ; and therefore now by Tychicus writes his Epistle to the Ephesians , endeavouring to countermine the principles and practices both of Jews and Gentiles , to confirm them in the belief and obedience of the Christian doctrine , to represent the infinite riches of the Divine goodness in admitting the Gentile world to the unsearchable treasures of Christianity , especially pressing them to express the life and spirit of it in the general duties of Religion , and in the duties of their particular relations . Much about the same time , or a little after , he wrote his Epistle to the Colossians , where he had never been , and sent it by Epaphras , who for some time had been his fellow-prisoner at Rome . The design of it is for the greatest part the same with that to the Ephesians , to settle and confirm them in the Faith of the Gospel , against the errors both of Judaism , and the superstitious observances of the Heathen World , some whereof had taken root amongst them . 5. IT is not improbable but that about this , or rather some considerable time before , S. Paul wrote his second Epistle to Timothy . I know Eusebius , and the Ancients , and most Moderns after them , will have it written a little before his Martyrdom , induced thereunto by that passage in it , that he was then ready to be offered , and that the time of his departure was at hand . But surely it 's most reasonable to think , that it was written at his first being at Rome , and that at his first coming thither , presently after his Trial before Nero. Accordingly the passage before mentioned may import no more , than that he was in imminent danger of his life , and had received the sentence of death in himself , not hoping to escape out of the paws of Nero : But that God had delivered him out of the mouth of the Lion , i. e. the great danger he was in at his coming thither : Which exactly agrees to his case at his first being at Rome , but cannot be reconciled with his last coming thither ; together with many more circumstances in this Epistle , which render it next door to certain . In it he appoints Timothy shortly to come to him , who accordingly came , whose name is joyned together with his in the front of several Epistles , to the Philippians , Colossians , and to Philemon . The only thing that can be levelled against this is , that in this Epistle to Timothy , he tells him , that he had sent Tychicus to Ephesus , by whom 't is plain that the Epistles to the Ephesians and Philippians were dispatched , and that therefore this to Timothy must be written after them . But I see no inconvenience to affirm , that Tychicus might come to Rome presently after S. Paul's arrival there , be by him immediately sent back to Ephesus upon some emergent affair of that Church ; and after his return to Rome be sent with those two Epistles . The design of the Epistle was to excite the holy man to a mighty zeal and diligence , care and fidelity in his office , and to antidote the people against those poisonous principles that in those parts especially began to debauch the minds of men . 6. AS for the Epistle to the Hebrews , 't is very uncertain when , or whence , and ( for some Ages doubted ) by whom 't was written . * Eusebius tells us , 't was not received by many , because rejected by the Church of Rome , as none of S. Paul's genuine Epistles . ‖ Origen affirms the style and phrase of it to be more fine and elegant , and to contain in it a richer vein of purer Greek , than is usually found in S. Paul's Epistles ; as every one that is able to judge of a style , must needs confess : That the sentences indeed are grave and weighty , and such as breath the Spirit and Majesty of an Apostle : That therefore 't was his judgment , that the matter contained in it had been dictated by some Apostle , but that it had been put into phrase , form , and order by some other person that did attend upon him : That if any Church owned it for S. Paul's , they were not to be condemned , it not being without reason by the Ancients ascribed to him ; though God only knew who was the true Author of it . He further tells us , that report had handed it down to his time , that it had been composed partly by Clemens of Rome , partly by Luke the Evangelist . * Tertullian adds , that it was writ by Barnabas . What seems most likely in such variety of opinions is , that S. Paul originally wrote it in Hebrew , it being to be sent to the Jews his Country-men , and by some other person , probably S. Luke , or Clemens Romanus translated into Greek : Especially since both ‖ Eusebius and * S. Hierom observed of old such a great affinity both in style and sence between this and Clement's Epistle to the Corinthians , as thence positively to conclude him to be the Translator of it . 'T was written , as we may conjecture , a little after he was restored to his liberty , and probably while he was yet in some parts of Italy , whence he dates his salutations . The main design of it is to magnifie Christ and the Religion of the Gospel , above Moses and the Jewish Oeconomy and Ministration , that by this means he might the better 〈◊〉 and confirm the convert-Jews in the firm belief and profession of Christianity , notwithstanding those sufferings and persecutions that came upon them , endeavouring throughout to arm and 〈◊〉 them against Apostasie from that noble and excellent Religion , wherein they had so happily engaged themselves . And great need there was for the Apostle severely to urge them to it , heavy persecutions both from Jews and Gentiles pressing in upon them on every side , besides those trains of specious and plausible 〈◊〉 that were laid to reduce them to their Ancient Institutions . Hence the Apostle calls Apostasie the sin which did so easily beset them , to which there were such frequent temptations , and into which they were so prone to be betrayed in those suffering times . And the more to deter them from it , he once and again sets before them the dreadful state and condition of Apostates , those who having been once enlightned , and baptized into the Christian Faith , tasted the promises of the Gospel , and been made partakers of the miraculous gifts of the Holy Ghost , those powers which in the world to come , or this new state of things were to be conferred upon the Church , if after all this these men fall away , and renounce Christianity , it 's very hard , and even impossible to renew them again unto repentance . For by this means they trod under foot , and crucified the Son of God afresh , and put him to an open shame , prophaned the bloud of the Covenant , and did despite to the Spirit of Grace . So that to sin thus wilfully after they had received the knowledge of the truth , there could remain for them no more sacrifice for sins , nothing but a certain fearful looking for of judgment and fiery indignation which should devour these adversaries . And a searful thing it was in such circumstances to fall into the hands of the living God , who had particularly said of this sort of sinners , that if any man drew back , his soul should have no pleasure in him . Hence it is , that every where in this Epistle he mixes exhortations to this purpose , that they would give earnest heed to the things which they had heard , lest at any time they should let them slip , that they would hold fast the confidence , and the rejoycing of the hope firm unto the end , and beware lest by an evil heart of unbelief they departed from the living God ; that they would labour to enter into his 〈◊〉 , lest any man fall after the example of unbelief ; that leaving the first principles of the doctrine of Christ , they would go on to perfection , shewing diligence to the full assurance of hope unto the end , not being slothful , but followers of them , who through faith and patience inherit the promises ; that they would hold fast the profession of the faith without wavering , not forsaking the assembling of themselves together ( as the manner of some was ) nor cast away their confidence , which had great recompence of reward ; that they had need of patience , that after they had done the will of God , they might receive the promise ; that they would not be of them who drew back unto perdition , but of them that believed to the saving of the Soul ; that being encompassed about with so great a cloud of witnesses , who with the most unconquerable constancy and resolution had all holden on in the way to Heaven , they would lay aside every weight , and the sin which did so easily beset them , and run with patience the race that was set before them , especially looking unto Jesus the author and finisher of their faith , who endured the cross , and despised the shame , that therefore they should consider him that endured such 〈◊〉 of sinners against himself , lest they should be wearied and faint in their minds , for that they had not yet resisted unto blood , striving against sin ; looking diligently lest any man should fail of the grace of God , lest any root of bitterness springing up should trouble them , and thereby many be defiled . By all which , and much more that might be observed to this purpose , it is evident , what our Apostles great design was in this excellent Epistle . 7. OUR Apostle being now after two Years custody perfectly restored to liberty , remembred that he was the Apostle of the Gentiles , and had therefore a larger Diocese than Rome , and accordingly prepared himself for a greater Circuit , though which way he directed his course , is not absolutely certain . By some he is said to have returned back into Greece , and the parts of Asia , upon no other ground that I know of , than a few intimations in some of his Epistles that he intended to do so . By others he is thought to have preached both in the Eastern and Western parts , which is not inconsistent with the time he had after his departure from Rome . But of the latter we have better evidence . Sure I am an Author beyond all exception , S. Paul's contemporary and Fellow-labourer , I mean * Clemens , in his famous Epistle to the Corinthians expresly tells us , that being a Preacher both in the East and West , he taught righteousness to the whole World , and went to the utmost bounds of the West . Which makes me the more wonder at the confidence of ‖ one ( otherwise a Man of great parts and learning ) who so peremptorily denies that ever our Apostle preached in the West , meerly because there are no Monuments left in Primitive Antiquity of any particular Churches there founded by him . As if all the particular passages of his life , done at so vast a distance must needs have been recorded , or those records have come down to us , when it is so notoriously known , that almost all the Writings and Monuments of those first Ages of Christianity are long since perished : or as if we were not sufficiently assured of the thing in general , though not of what particularly he did there . Probable it is , that he went into Spain , a thing which himself tells us he had formerly once and again resolved on . Certain it is that the * Ancients do generally assert it , without seeming in the least to doubt of it . Theodoret and others tell us , that he preached not only in Spain , but that he went to other Nations , and brought the Gospel into the Isles of the Sea , by which he undoubtedly means Britain , and therefore elsewhere reckons the Gauls and Britains among the Nations , which the Apostles , and particularly the Tent-maker perswaded to embrace the Law of Christ. Nor is he the only Man that has said it , ‖ others having given in their testimony and suffrage in this case . 8. TO what other parts of the World S. Paul preached the Gospel , we find no certain foot-steps in Antiquity , nor any further mention of him , till his return to Rome , which probably was about the Eighth or Ninth Year of Nero's Reign . Here he met with Peter , and was together with him thrown into Prison , no doubt in the general Persecution raised against the Christians , under the pretence that they had fir'd the City . Besides the general , we may reasonably suppose there were particular causes of his Imprisonment . Some of the Ancients make him engaged with Peter in procuring the fall of Simon Magus , and that that derived the Emperor's fury and rage upon him . * S. Chrysostome gives us this account ; that having converted one of Nero's Concubines , a Woman of whom he was infinitely fond , and reduced her to a life of great strictness and chastity , so that now she wholly refused to comply with his wanton and impure embraces ; the Emperor stormed hereat , calling the Apostle a Villain and Impostor , a wretched perverter and debaucher of others , giving order that he should be cast into Prison , and when he still persisted to perswade the Lady to continue her chast and pious resolutions , commanding him to be put to death . 9. HOW long he remained in Prison is not certainly known ; at last his Execution was resolved on ; what his preparatory treatment was , whether scourged as Malefactors were wont to be in order to their death , we find not . As a Roman Citizen by the Valerian and the Porcian Law he was exempted from it : Though by the Law of the XII . Tables notorious Malefactors , condemned by the Centuriate Assemblies , were first to be scourged , and then put to death : and Baronius tells us that in the Church of S. Mary beyond the Bridge in Rome , the Pillars are yet extant , to which both Peter and Paul are said to have been bound and scourged . As he was led to Execution , he is said to have converted three of the Souldiers that were sent to conduct and guard him , who within few days after by the Emperours command became Martyrs for the Faith. Being come to the place , which was the Aquae Salviae , three Miles from Rome , after some solemn preparation , he chearfully gave his Neck to the fatal stroke . As a Roman he might not be put upon the Cross , too infamous a Death for any but the worst of Slaves and Malefactors , and therefore was beheaded , accounted a more noble kind of Death among the Romans , fit for Persons of better Quality , and more ingenuous Education : And from this Instrument of his Execution the custom , no doubt , first arose , that in all Pictures and Images of this Apostle , he is constantly represented with a Sword in his right hand . Tradition reports ( justified herein by the suffrage of many of the * Fathers ) that when he was beheaded , a Liquor more like Milk than Blood flowed from his Veins , and spirted upon the Clothes of his Executioner ; and had I list or leisure for such things , I might entertain the Reader with the little glosses that are made upon it . S. Chrysostom adds , that it became a means of converting his Executioner , and many more to the Faith ; and that the Apostle suffered in the sixty eighth Year of his Age. Some question there is whether he suffered at the same time with Peter , many of the * Ancients positively affirm , that both suffered on the same Day , and Year : but ‖ others though allowing the same Day , tell us that S. Paul suffered not till the Year after ; nay some interpose the distance of several Years . A Manuscript * writer of the Lives and Travels of Peter and Paul , brought amongst other venerable Monuments of Antiquity out of Greece , will have Paul to have suffered no less than five Years after Peter , which he justifies by the authority of no less than Justin Martyr , and Irenaeus . But what credit is to be given to this nameless Author , I see not , and therefore lay no weight upon it , nor think it fit to be put into the balance with the testimonies of the Ancients . Certainly if he suffered not at the very same time with Peter , it could not be long after , not above a Year at most . The best is , which of them soever started first , they both came at last to the same end of the race , to those Palms and Crowns , which are reserved for all good Men in Heaven , but most eminently for the Martyrs of the Christian Faith. 10. HE was buried in the Via Ostiensis , about two Miles from Rome , over whose Grave about the Year CCCXVIII . * Constantine the Great , at the instance of Pope Sylvester , built a stately Church , within a Farme which Lucina a noble Christian Matron of Rome had long before setled upon that Church . He adorned it with an hundred of the best Marble columns , and beautified it with the most exquisit workmanship ; the many rich gifts and endowments which he bestowed upon it being particularly set down in the Life of Sylvester . This Church as too narrow and little for the honour of so great an Apostle , 〈◊〉 , or rather Theodosius the Emperor ( the one but finishing what the other began ) by a * Rescript directed to Sallustius Praefect of the City , caused to be taken down , and a larger and more noble Church to be built in the room of it : Further beautified ( as appears from an ancient ‖ Inscription ) by Placidia the Empress , at the perswasion of Leo , Bishop of Rome . What other additions of Wealth , Honour , or stateliness it has received since , concerns not me to enquire . SECT . VIII . The Description of his Person and Temper , together with an Account of his Writings . The Person of S. Paul described . His infirm constitution . His natural endowments . His ingenuous Education , and admirable skill in humane Learning and Sciences . The Divine temper of his mind . His singular humility and condescension . His temperance and sobriety , and contempt of the World. Whether he lived a married or a single life . His great kindness and compassion . His charity to mens Bodies and Souls . His mighty zeal for Religion . His admirable industry and diligence in his Office. His unconquerable Patience : The many great troubles he underwent . His constancy and fidelity in the profession of Christianity . His Writings . His style and way of Writing , what . S. Hierom's bold censure of it . The perplexedness and obscurity of his Discourses , whence . The account given of it by the Ancients . The Order of his Epistles , what . Placed not according to the time when , but the dignity of Persons or Places to which they were written . The 〈◊〉 at the end of them , of what value . The writings fathered upon S. Paul. His 〈◊〉 A third Epistle to the Corinthians . The Epistle to the Laodiceans . His 〈◊〉 His Acts. The Epistles between him and Seneca . 1. THOUGH we have drawn S. Paul at large , in the account we have given of his Life , yet may it be of use , to represent him in little , in a brief account of his Person , Parts , and those Graces and Vertues , for which he was more peculiarly eminent and remarkable . For his Person , we find it thus * described . He was low and little of stature , and somewhat stooping , his complexion fair , his countenance grave , his head small , his eyes carrying a kind of beauty and sweetness in them , his eye-brows a little hanging over , his nose long , but gracefully bending , his beard thick , and like the hair on his head , mixed with grey hairs . Somewhat of this description may be learnt from ‖ Lucian , when in the person of Trypho , one of S. Paul's disciples , he calls him by way of derision , the high-nosed bald-pated Galilean , that was caught up through the Air unto the third Heaven , where he learnt great and excellent things . That he was very low , himself plainly intimates , when he tells us , they were wont to say of him , that his bodily presence was weak , and his speech contemptible ; in which respect he is styled by * Chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man three cubits [ or a little more than four foot ] high , and yet tall enough to reach Heaven . He seems to have enjoyed no very firm and athletick constitution , being often subject to distempers ; ‖ S. Hierom particularly reports , that he was frequently afflicted with the head-ach , and that this was thought by many to have been the thorn in the flesh , the messenger of Satan sent to buffet him , and that probably he intended some such thing by the temptation in his flesh , which he elsewhere speaks of : Which however it may in general signifie those afflictions that came upon him , yet does it primarily denote those diseases and infirmities that he was obnoxious to . 2. BUT how mean soever the Cabinet was , there was a treasure within more precious and valuable , as will appear , if we survey the accomplishments of his mind . For his natural abilities and endowments , he seems to have had a clear and solid judgment , quick invention , a prompt and ready memory ; all which were abundantly improved by Art , and the advantages of a more liberal Education . The Schools of Tarsus had sharpned his discursive faculty by Logick , and the Arts of reasoning , instructed him in the Institutions of Philosophy , and enriched him with the furniture of all kinds of humane Learning . This gave him great advantage above others , and ever raised him to a mighty reputation for Parts and Learning ; insomuch that * S. Chrysostom tells us of a dispute between a Christian and a Heathen , wherein the Christian endeavoured to prove against the Gentile , that S. Paul was more Learned and Eloquent than Plato himself . How well he was versed , not only in the Law of Moses , and the writings of the Prophets , but even in Classick and Foreign writers , he has left us sufficicient ground to conclude , from those excellent sayings , which here and there 〈◊〉 quotes out of Heathen Authors . Which as at once it shews , that 't is not unlawful to bring the spoils of Egypt into the service of the Sanctuary , and to make use of the advantages of Foreign studies and humane literature to Divine and excellent purposes , so does it argue his being greatly conversant in the paths of humane Learning , which upon every occasion he could so readily command . Indeed he seemed to have been furnished out on purpose to be the Doctor of the Gentiles , to contend with , and 〈◊〉 the grave and the wise , the acute and the subtil , the sage and the learned of the Heathen World , and to wound them ( as Julian's word was ) with arrows drawn out of their own Quiver . Though we do not find , that in his disputes with the Gentiles he made much use of Learning and Philosophy ; it being more agreeable to the designs of the Gospel , to confound the wisdom and learning of the World by the plain doctrine of the Cross. 3. THESE were great accomplishments , and yet but a shadow to that Divine temper of mind that was in him , which discovered it self through the whole course and method of his life . He was humble to the lowest step of abasure and condescension , none ever thinking better of others , or more meanly of himself . And though when he had to deal with envious and malicious adversaries , who by vilifying his person , sought to obstruct his ministry , he knew how to magnifie his office , and to let them know , that he was no whit inferior to the very chiefest Apostles ; yet out of this case he constantly declared to all the World , that he looked upon himself as an Abortive , and an untimely Birth , as the least of the Apostles , not meet to be called an Apostle ; and as if this were not enough , he makes a word on purpose to express his humility , stiling himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , less than the least of all Saints , yea , the very chief of sinners . How freely , and that at every turn does he confess what he was before his conversion , a Blasphemer , a Persecutor , and Injurious both to God and Men ? Though honoured with peculiar Acts of the highest grace and favour , taken up to an immediate converse with God in Heaven , yet did not this swell him with a supercilious lostiness over the rest of his brethren : Intrusted he was with great power and authority in the Church , but never affected dominion over men's Faith , nor any other place , than to be an helper of their joy , nor ever made use of his power , but to the edification , not destruction of any . How studiously did he decline all honours and commendations that were heaped upon him ? When some in the Church of Corinth cried him up beyond all measures , and under the patronage of his name began to set up for a party , he severely rebuked them , told them , that it was Christ , not he , that was crucified for them , that they had not been baptized into his name , which he was so far from , that he did not remember that he had baptized 〈◊〉 three or four of them , and was heartily glad he had baptized no more , 〈◊〉 a foundation might have been laid for that suspicion ; that this Paul , whom they so much extolled , was no more than a minister of Christ , whom our Lord had appointed to plant and build up his Church . 4. GREAT was his temperance and sobriety , so far from going beyond the bounds of regularity , that he abridged himself of the conveniencies of lawful and necessary accommodations ; frequent his hungrings and thirstings , not constrained only , but voluntary ; it 's probably thought that he very rarely drank any Wine ; certain , that by abstinence and mortification he kept under and subdued his body , reducing the extravagancy of the sensual appetites to a perfect subjection to the laws of Reason . By this means he easily got above the World , and its charms and frowns , had his mind continually conversant in Heaven , his thoughts were fixed there , his desires always ascending thither , what he taught others , he practised himself , his conversation was in Heaven , and his desires were to depart , and to be with Christ ; this World did neither arrest his affections , nor disturb his fears , he was not taken with its applause , nor frighted with its threatnings ; he studied not to please men , nor valued the censures and judgments which they passed upon him ; he was not greedy of a great estate , or titles of honour , or rich presents from men , not seeking theirs , but them ; food and raiment was his bill of fare , and more than this he never cared for ; accounting , that the less he was clogged with these things , the lighter he should march to Heaven , especially travelling through a World over-run with troubles and persecutions . Upon this account it 's probable he kept himself always within a single life , though there want not some of the Ancients who expresly reckon him in the number of the married Apostles , as * Clemens Alexandrinus , ‖ Ignatius , and some others . 'T is true that passage is not to be found in the genuine Epistle of Ignatius , but yet is extant in all those that are owned and published by the Church of Rome , though they have not been wanting to banish it out of the World , having expunged S. Paul's name out of some ancient Manuscripts , as the learned Bishop * Usher has to their shame sufficiently discovered to the World. But for the main of the question we can readily grant it , the Scripture seeming most to favour it , that though he asserted his power and liberty to marry as well as the rest , yet that he lived always a single life . 5. HIS kindness and charity was truly admirable , he had a compassionate tenderness for the poor , and a quick sense of the wants of others : To what Church soever he came , it was one of his first cares , to make provision for the poor , and to stir up the bounty of the rich and the wealthy , nay , himself worked often with his own hands , not only to maintain himself , but to help and relieve them . But infinitely greater was his charity to the Souls of men , fearing no dangers , refusing no labours , going through good and evil report , that he might gain men over to the knowledge of the truth , reduce them out of the crooked paths of vice and idolatry , and set them in the right way to eternal life . Nay , so insatiable his thirst after the good of Souls , that he affirms , that rather than his Country-men the Jews should miscarry by not believing and entertaining the Gospel , he could be content , nay wished , that himself might be accursed from Christ for their sake , i. e. that he might be anathematized and cut off from the Church of Christ , and not only lose the honour of the Apostolate , but be reckoned in the number of the abject and execrable persons , such as those are who are separated from the communion of the Church . An instance of so large and passionate a charity , that lest it might not find room in mens belief , he ushered it in with this solemn appeal , and attestation , that he said the truth in Christ , and lied not , his conscience bearing him witness in the Holy Ghost . And as he was infinitely solicitous to gain men over to the best Religion in the World , so was he not less careful to keep them from being seduced from it , ready to suspect every thing that might corrupt their minds from the simplicity that is in Christ. I am jealous over you with a godly jealousie , as he told the Church of Corinth : An affection of all others the most active and vigilant , and which is wont to inspire men with the most passionate care and concernment for the good of those , for whom we have the highest measures of love and kindness . Nor was his charity to men greater than his zeal for God , endeavouring with all his might to promote the honour of his Master . Indeed zeal seems to have had a deep foundation in the natural forwardness of his temper . How exceedingly zealous was he , while in the Jews Religion , of the Traditions of his Fathers , how earnest to vindicate and assert the Divinity of the Mosaick dispensation , and to persecute all of a contrary way , even to rage and madness . And when afterwards turned into a right 〈◊〉 , it ran with as swift a current ; carrying him out against all opposition to ruine the kingdom and the powers of darkness , to beat down idolatry , and to plant the World with right apprehensions of God , and the true notions of Religion . When at Athens he saw them so much overgrown with the grossest superstition and idolatry , giving the honour that was alone due to God to Statues and Images , his zeal began to ferment , and to boil up into 〈◊〉 of indignation , and he could not but let them know the resentments of his mind , and how much herein they dishonoured God , the great Parent and Maker of the World. 6. THIS zeal must needs put him upon a mighty diligence and industry in the execution of his office , warning , reproving , intreating , perswading , preaching in season , and out of season , by night , and by day , by Sea and Land ; no pains too much to be taken , no dangers too great to be overcome . For five and thirty years after his Conversion , he 〈◊〉 staid long in one place , from Jerusalem , through Arabia , 〈◊〉 , Greece , round about to Illyricum , to Rome , and even to the utmost bounds of the Western-world , fully preaching the Gospel of Christ : Running ( says S. Hierom ) from Ocean to Ocean , like the Sun in the Heavens , of which 't is said , His going forth is from the end of the Heaven , and his circuit unto the ends of it ; sooner wanting ground to tread on , than a desire to propagate the Faith of Christ. * 〈◊〉 compares him to a Bird in the Air , that in a few years flew round the World : Isidore the * Pelusiot to a winged husbandman , that flew from place to place to cultivate the World with the most excellent rules and institutions of life . And while the other Apostles did as 't were chuse this or that particular Province , as the main sphere of their ministry , S. Paul over-ran the whole World to its utmost bounds and corners , planting all places where he came with the Divine doctrines of the Gospel . Nor in this course was he tired out with the dangers and difficulties that he met with , the troubles and oppositions that were raised against him . All which did but reflect the greater lustre upon his patience , whereof indeed ( as * Clement observes ) he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most eminent pattern and exemplar , enduring the biggest troubles and persecutions with a patience triumphant and unconquerable . As will easily appear , if we take but a survey of what trials and sufferings he underwent , some part whereof are briefly summed up by himself : In labours abundant , in stripes above measure , in prisons frequent , in deaths oft ; thrice beaten with rods , once stoned , thrice suffered shipwrack , a night and a day in the deep : In journeyings often , in perils of waters , in perils of robbers , in perils by his own Country-men , in perils by the Heathen , in perils in the City , in perils in the Wilderness , in perils in the Sea , in perils among false Brethren ; in weariness , in painfulness , in watchings often , in hunger and thirst ; in fastings often , in cold and nakedness : And besides these things that were without , that which daily came upon him , the care of all the Churches . An account , though very great , yet far short of what he endured , and wherein , as * 〈◊〉 observes , he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , modestly keep himself within his measures ; for had he taken the liberty fully to have enlarged himself , he might have filled hundreds of Martyrologies with his sufferings . A thousand times was his life at stake , in every suffering he was a Martyr , and what fell but in parcels upon others , came all upon him , while they skirmished only with single parties , he had the whole Army of sufferings to contend with . All which he generously underwent with a Soul as calm and serene as the morning-Sun , no spite or rage , no fury or storms could ruffle and discompose his spirit : Nay , those sufferings , which would have broken the back of an ordinary patience , did but make him rise up with the greater eagerness and resolution for the doing of his duty . 7. HIS patience will yet further appear from the consideration of another , the last of those vertues we shall take notice of in him , his constancy and fidelity in the discharge of his place , and in the profession of Religion . Could the powers and policies of Men and Devils , spite and oppositions , torments and threatnings have been able to baffle him out of that Religion wherein he had engaged himself , he must have sunk under them , and left his station . But his Soul was steel'd with a courage and resolution that was impenetrable , and which no temptation either from hopes or fears could make any more impression upon , than an arrow can , that 's shot against a wall of marble . He wanted not solicitation on either hand , both from Jews and Gentiles , and questionless might in some degree have made his own terms , would he have been false to his trust , and have quitted that way , that was then every-where spoken against . But alas ! these things weighed little with our Apostle , who counted not 〈◊〉 life to be dear unto him , so that he might finish his course with joy , and the ministry which he had received of the Lord Jesus : And therefore when under the sentence of death in his own apprehension , could triumphingly say , I have fought a good fight , I have finished my course , I have kept the Faith : and so indeed he did , kept it inviolably , undauntedly to the last minute of his life . The summ is , He was a man , in whom the Divine life did eminently manifest and display it self ; he lived piously and devoutly , soberly and temperately , justly and righteously , carefull alway to keep a conscience void of offence both towards God and Men. This he tells us was his support under suffering , this the foundation of his confidence towards God , and his firm hopes of happiness in another World ; This is our rejoycing , the testimony of our conscience , that in simplicity and godly sincerity we have had our conversation in the World. 8. IT is not the least instance of his care and fidelity in his office , that he did not only preach and plant Christianity in all places whither he came , but what he could not personally do , he supplied by writing . XIV . Epistles he 〈◊〉 upon record , by which he was not only instrumental in propagating Christian Religion at first , but has been useful to the World ever since in all Ages of the Church . We have all along in the History of his life taken particular notice of them in their due place and order : We shall here only make some general observations and remarks upon them , and that as to the stile and way wherein they are written , their Order , and the Subscriptions that are added to them . For the Apostle's stile and manner of writing it is plain and simple , and though not set off with the elaborate artifices , and affected additionals of humane eloquence , yet grave and majestical , and that by the confession of his very enemies , his Letters ( say they ) are weighty and powerful . Nor are there wanting in them some strains of Rhetorick , which sufficiently testifie his ability that way , had he made it any part of his study and design . Indeed * S. Hierom is sometimes too rude and bold in his censures of S. Paul's stile and character . He tells us , that being an Hebrew of the Hebrews , and admirably skill'd in the Language of his Nation , he was greatly defective in the Greek Tongue , ( though a late great ‖ Critick is of another mind , affirming him to have been as well , or better skill'd in Greek , than in Hebrew , or in Syriac ) wherein he could not sufficiently express his conceptions in a way becoming the majesty of his sence and the matter he delivered , nor transmit the elegancy of his Native Tongue into another Language : that hence he became obscure and intricate in his expressions , guilty many times of solecisms , and scarce tolerable syntax , and that therefore 't was not his humility , but the truth of the thing that made him say , that he came not with the excellency of speech , but in the power of God. A censure from any other than S. Hierom that would have been justly wondred at , but we know the liberty that he takes to censure any , though the reverence due to so great an Apostle might , one would think , have challenged a more modest censure at his hands . However * elsewhere he cries him up as a great Master of composition , that as oft as he heard him , he seemed to hear not words , but thunder , that in all his citations he made use of the most prudent artifices , using simple words , and which seemed to carry nothing but plainness along with them , but which way soever a Man turned , breathed force and thunder : He seems intangled in his cause , but catches all that comes near him ; turns his back , as if intending to fly , when 't is only that he may overcome . 9. SAINT Peter long since observed , that in Paul's Epistles there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some things hard to be understood : which surely is not altogether owing to the profoundness of his sence , and the mysteriousness of the subject that he treats of , but in some degree to his manner of expression ; his frequent Hebraisms , ( common to him with all the Holy Writers of the New Testament ) his peculiar forms and ways of speech , his often inserting Jewish Opinions , and yet but tacitly touching them , his using 〈◊〉 words in a new and uncommon sence ; but above all , his frequent and abrupt transitions , suddainly starting aside from one thing to another , whereby his Reader is left at a loss , not knowing which way to follow him , not a little contributing to the perplex'd obscurity os his discourses . * Irenaeus took notice of old , that S. Paul makes frequent use of these Hyperbata , by reason of the swiftness of his arguings , and the great fervour and impetus that was in him , leaving many times the designed srame and texture of his discourse , not bringing in what should have immediately connected the sence and order , till some distance after : which indeed to Men of a more nice and delicate temper , and who will not give themselves leave patiently to trace out his reasonings , must needs create some obscurity . Origen and S. Hierom sometimes observe , that besides this he uses many of his Native phrases of the Cilician dialect , which being in a great measure forraign and exotick to the ordinary Greek , introduces a kind of strangeness into his discourse , and renders it less intelligible . ‖ Epiphanius tells us , that by these methods he acted like a skilful Archer , hitting the mark , before his adversaries were aware of it ; by words misplaced making the frame of his discourse seem obscure and intangled , while in it self it was not only most true ; but elaborate , and not difficult to be understood ; that to careless and trifling Readers it might sometimes seem dissonant and incoherent , but to them that are diligent , and will take their reason along with them , it would appear full of truth , and to be disposed with great care and order . 10. AS for the order of these Epistles , we have already given a particular account of the times when , and the places whence they were written . That which is here considerable , is the Order according to which they are disposed in the sacred Canon . Certain it is that they are not plac'd according to the just order of time , wherein they were written , the two Epistles to the Thessalonians being on all hands agreed to have been first written , though set almost last in order . Most probable therefore it is , that they were plac'd according to the dignity of those to whom they were sent : the reason , why those to whole Churches have the precedency of those to particular persons : and among those to Churches , that to the Romans had the first place and rank assigned to it , because of the majesty of the Imperial City , and the eminency and honourable respect which that Church derived thence : and whether the same reason do not hold in others , though I will not positively assert , yet I think none will over-confidently deny . The last enquiry concerns the subscriptions added to the end of these Epistles ; which , were they authentick , would determine some doubts concerning the time and place of their writing . But alas , they are of no just value and authority , not the same in all Copies , different in the Syriac and Arabic Versions , nay wholly wanting in some ancient Greek Copies of the New Testament ; and were doubtless at first added at best upon probable conjectures . When at any time they truly represent the place whence , or the Person by whom the Epistle was sent , 't is not that they are to be relied upon in it , but because the thing is either intimated or expressed in the body of the Epistle . I shall add no more but this observation , that S. Paul was wont to subscribe every Epistle with his own hand , which is my token in every Epistle ; so I write . Which was done ( says * one of the Ancients ) to prevent impostures , that his Epistles might not be interpolated and corrupted , and that if any vented Epistles under his name , the cheat might be discovered by the Apostles own hand not being to them : And this brings me to the last consideration that shall conclude this Chapter . 11. THAT there were some even in the most early Ages of Christianity , who took upon them ( for what ends I stand not now to enquire ) to write Books , and publish them under the name of some Apostle , is notoriously known to any , though but never so little conversant in Church-Antiquities . Herein S. Paul had his part and share , several supposititious Writings being fathered and thrust upon him . We find a Gospel ascribed by some of the Ancients to him , which surely arose from no other cause , than that in some of his Epistles he makes mention of my Gospel . Which as * S. Hierom observes , can be meant of no other than the Gospel of S. Luke , his constant Attendant , and from whom he chiefly derived his intelligence . If he wrote another Epistle to the Corinthians , precedent to those two extant at this Day , as he seems to imply in a passage in his first Epistle , I have wrote unto you in an Epistle , not to keep company , &c. a passage not conveniently appliable to any part either in that or the other Epistle , nay a Verse or two after the first Epistle is directly opposed to it ; all that can be said in the case is , that it long since perished , the Divine providence not seeing it necessary to be preserved for the service of the Church . Frequent mention there is also of an Epistle of his to the Laodiceans , grounded upon a mistaken passage in the Epistle to the Colossians : but besides that the Apostle does not there speak of an Epistle written to the Laodiceans , but of one from them , * Tertullian tells us that by the Epistle to the Laodiceans is meant that to the Ephesians , and that Marcion the Heretick was the first that changed the title , and therefore in his enumeration of S. Paul's Epistles he omits that to the 〈◊〉 , for no other reason doubtless but that according to Marcion's opinion he had reckoned it up under the title of that to the Laodiceans . Which yet is more clear , if we consider that ‖ Epiphanius citing a place quoted by Marcion out of the Epistle to the Laodiceans , it is in the very same words found in that to the Ephesians at this Day . This Epistle is still extant , forged no doubt 〈◊〉 S. Hierem's time , * who tells us , that it was read by some , but yet exploded and rejected by all . Besides these there was his ‖ Revelation , call'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his Ascension , grounded on his ecstasie or rapture into Heaven , first forged by the Cainian Hereticks , and in great use and estimation among the Gnosticks . * Sozomen tells us that this Apocalypse was owned by none of the Ancients , though much commended by some Monks in his time : and he further adds , that in the time of the Emperour Theodosius , it was said to have been found in an under-ground Chest of Marble in S. Paul's house at Tarsus , and that by a particular revelation . A story which upon enquiry he found to be as false , as the Book it self was forged and spurious . The Acts of S. Paul are mentioned both by ‖ Origen and * Eusebius , but not as Writings of approved and unquestionable credit and authority . The Epistles that are said to have passed between S. Paul and Seneca , how early soever they started in the Church , yet the falshood and fabulousness of them is now too notoriously known , to need any further account or description of them . SECT . IX . The principal Controversies that exercised the Church in his time . Simon Magus the Father of Hereticks . The wretched principles and practices of him and his followers . Their asserting Angel-worship ; and how countermin'd by S. Paul. Their holding it lawful to sacrifice to Idols , and abjure the Faith in times of persecution , discovered and opposed by S. Paul. Their maintaining an universal licence to sin . Their manners and opinions herein described by S. Paul in his Epistles . The great controversie of those times about the obligation of the Law of Mofes upon the Gentile Converts . The Original of it , whence . The mighty veneration which the Jews had for the Law of Moses . The true state of the Controversie , what . The Determination made in it by the Apostolick Synod at Jerusalem . Meats offered to Idols , what . Abstinence from Bloud , why enjoyned of old . Things strangled , why forbidden . Fornication commonly practised and accounted lawful among the Gentiles . The hire of the Harlot , what . How dedicated to their Deities among the Heathens . The main passages in S. Paul's Epistles concerning Justification and Salvation shewed to have respect to this Controversie . What meant by Law , and what by Faith in S. Paul's Epistles . The Persons whom he has to deal with in this Controversie , who . The Jew's strange doting upon Circumcision . The way and manner of the Apostles Reasoning in this Controversie considered . His chief Arguments shewed immediately to respect the case of the Jewish and Gentile Converts . No other controversie in those times , which his discourses could refer to . Two Consectaries 〈◊〉 this Discourse . I. That works of Evangelical Obedience are not opposed to Faith in Justification . What meant by works of Evangelical Obedience . This method of Justification excludes boasting , and intirely gives the glory to God. II. That the doctrines of S. Paul and S. James about Justification are fairly consistent with each other . These two Apostles shewed to pursue the same design . S. James his excellent Reasonings to that purpose . 1. THOUGH our Lord and his Apostles delivered the Christian Religion , especially as to the main and essential parts of it , in words as plain as words could express it , yet were there men of perverse and corrupt minds , and reprobate concerning the Faith , who from different causes , some ignorantly or wilfully mistaking the doctrines of Christianity , others to serve ill purposes and designs , began to introduce errors and unsound opinions into the Church , and to debauch the minds of men from the simplicity of the Gospel , hereby disquieting the thoughts , and alienating the affections of men , and disturbing the peace and order of the Church . The first Ring-leader of this Heretical crue was Simon Magus , who not being able to attain his ends of the Apostles , by getting a power to confer miraculous gifts , whereby he designed to greaten and enrich himself , resolved to be revenged of them , scattering the most poisonous tares among the good wheat that they had sown , bringing in the most pernicious principles , and as the natural consequent of that , patronizing the most debauched villainous practises , and this under a pretence of still being Christians . To enumerate the several Dogmata and damnable Heresies , first broached by Simon , and then vented and propagated by his disciples and followers , who though passing under different Titles , yet all centred at last in the name of Gnosticks , ( a term which we shall sometimes use for conveniency , though it took not place till after S. Paul's time ) were as endless , as 't is alien to my purpose . I shall only take notice of a few of more signal remark , and such as S. Paul in his Epistles does eminently reflect upon . 2. AMONGST the opinions and principles of Simon and his followers this was * one , That God did not create the World , that it was made by Angels , that Divine honours were due to them , and they to be adored as subordinate mediators between God and us . This our Apostle saw growing up apace , and struck betimes at the root , in that early caution he gave to the Colossians , to let no man beguile them in a voluntary humility , and worshipping of Angels , intruding into those things which he hath not seen , vainly puft up by his fleshly mind ; and not holding the head , i. e. hereby disclaiming Christ , the head of the Church . But notwithstanding this warning , this error still continued and spread it self in those parts for several Ages , till expresly condemned by the * 〈◊〉 Council . Nay , ‖ Theodoret tells us , that in his time there were still Oratories erected to the Archangel Michael in those places , wherein they were wont to meet and pray to Angels . Another Gnostick principle was , * that men might freely and indifferently eat what had been offered in sacrifice to Idols , yea , sacrifice to the Idol it self , it being lawful confidently to abjure the Faith in time of persecution . The first part whereof S. Paul does largely and frequently discuss up and down his Epistles ; the latter , wherein the sting and poison was more immediately couched , was craftily adapted to those times of suffering , and greedily swallowed by many , hereby drawn into Apostasie . Against this our Apostle antidotes the Christians , especially the Jewish Converts , among whom the Gnosticks had mixed themselves , that they would not suffer themselves to be drawn aside by an evil heart of unbelief in departing from the living God : That notwithstanding sufferings and persecutions they would hold fast the profession of the Faith without wavering , not forsaking the assembling of themselves together , as the manner of some is ( the Gnostick Hereticks ) remembring how severely God has threatned Apostates , that if any man draw back , his Soul shall have no pleasure in him , and what a fearful thing it is thus to fall into the hands of the living God. 3. BUT besides this , Simon and his followers made the gate yet wider , maintaining an universal licence to sin , * that men were free to do whatever they had a mind to , that to press the observance of good works was a bondage inconsistent with the liberty of the Gospel ; that so men did but believe in him , and his dear Helen , they had no reason to regard Law or Prophets , but might do what they pleased , they should be saved by his grace , and not according to good works . Irenaeus adds ( what a man would easily have inferred , had he never been told it ) that they lived in all lust and filthiness ; as indeed whoever will take the pains to peruse the account that is given of them , will find that they wallowed in the most horrible and unheard of bestialities . These persons S. Paul does as particularly describe , as if he had named them , having once and again with tears warned the Philippians of them , that they were enemies of the Cross of Christ , whose end is destruction , whose God is their belly , and whose glory is in their shame , who mind earthly things . And elsewhere to the same effect , that they would mark them that caused divisions and offences , contrary to the doctrine which they had learned , and avoid them ; for they that were such , served not our Lord Jesus Christ , but their own belly , by good words and fair speeches deceiving the hearts of the simple . This I doubt not he had in his eye , when he gave those Caveats to the Ephesians , that fornication , and all uncleanness , and inordinate desires should not be once named amongst them , as became Saints , nor filthiness , nor unclean talking ; being assured by the Christian doctrine , that no whoremonger , nor unclean person , &c. could be saved : that therefore they should let no man deceive them with vain words ; these being the very things for which the wrath of God came upon the children of disobedience , and accordingly it concerned them not to be partakers with them . Plainly intimating , that this impure Gnostick-crue ( whose doctrines and practices he does here no less truly than lively represent ) had begun by crafty and insinuative arts to screw it self into the Church of Ephesus , cheating the people with subtil and flattering insinuations , probably perswading them that these things were but indifferent , and a part of that Christian liberty , wherein the Gospel had instated them . By these and such like principles and practices ( many whereof might be reckoned up ) they corrupted the Faith of Christians , distracted the peace of the Church , stained and defiled the honour and purity of the best Religion in the World. 4. BUT the greatest and most famous Controversie that of all others in those times exercised the Christian Church , was concerning the obligation that Christians were under to observe the Law of Moses as necessary to their Justification and Salvation . Which because a matter of so much importance , and which takes up so great a part of S. Paul's Epistles , and the clearing whereof will reflect a great light upon them , we shall consider more at large : In order whereunto three things especially are to be enquired after , the true 〈◊〉 of the Controversie , what the Apostles determined in this matter , and what respect the most material passages in S. Paul's Epistles about Justification and Salvation bear to this Controversie . First we shall enquire into the true state and nature of the Controversie ; and for this we are to know , that when Christianity was published to the World , it mainly prevailed among the Jews , they being generally the first Converts to the Faith. But having been brought up in a mighty reverence and veneration for the Mosaick Institutions , and looking upon that Oeconomy as immediately contrived by God himself , delivered by Angels , setled by their great Master Moses , received with the most solemn and sensible 〈◊〉 of Divine power and majesty , ratified by miracles , and entertained by all their forefathers as the peculiar prerogative of that Nation for so many Ages and Generations , they could not easily be brought off from it , or behold the Gospel but with an evil eye , as an enemy that came to supplant and undermine this ancient and excellent Institution . Nay , those of them that were prevailed upon by the convictive power and evidence of the Gospel , to embrace the Christian Religion , yet could not get over the prejudice of education , but must still continue their observance of those legal rites and customs , wherein they had been brought up . And not content with this , they began magisterially to impose them upon others , even all the Gentile Converts , as that without which they could never be accepted by God in this , or rewarded by him in another World. This controversie was first started at Antioch , a place not more remarkable for its own greatness , than the vast numbers of Jews that dwelt there , enjoying great immunities granted them by the Kings of Syria . For after that Antiochus Epiphanes had destroyed 〈◊〉 , and laid waste the Temple , the Jews generally flocked hither , where they were courteously entertained by his successors , the spoils of the Temple restored to them for the enriching and adorning of their Synagogue , and they made equally with the Greeks free-men of that City . By which means their numbers encreased daily , partly by the resort of others from Judaea , partly by a numerous conversion of Proselytes , whom they gained over to their Religion . Accordingly Christianity at its first setting out found a very successful entertainment in this place . And hither it was that some of the Jewish Converts being come down from Jerusalem , taught the Christians , that unless they observed Circumcision , and the whole Law of Moses , they could not be saved . Paul and Barnabas then at Antioch , observing the ill influence that this had upon the minds of men ( disturbing many at present , and causing the Apostasie of some afterwards ) began vigorously to oppose this growing error ; but not able to conjure down this Spirit , that had been raised up , they were dispatched by the Church at Antioch to consult the Apostles and Governours at Jerusalem about this matter : Whither being come , they found the quarrel espoused among others by some Converts of the Sect of the Pharisees ( of all others the most zealous assertors of the Mosaick rites ) stifly maintaining , that besides the Gospel or the Christian Religion , it was necessary for all Converts , whether Jews or Gentiles , to keep to Circumcision , and the Law of Moses . So that the state of the controversie between the Orthodox , and these JudaiZing Christians was plainly this , Whether Circumcision and the observation of the Mosaick Law , or , only the belief and practice of Christianity be necessary to Salvation ? The latter part of the question was maintained by the Apostles , the former asserted by the Judaizing Zelots , making the Law of Moses equally necessary with the Law of Christ ; and no doubt pretending that whatever these men might preach at Antioch , yet the Apostles were of another mind ; whose sentence and resolution it was therefore thought necessary should be immediately known . 5. WE are then next to consider what determination the Apostostolick Synod at Jerusalem made of this matter . For a Council of the Apostles and Rulers being immediately convened , and the question by Paul and Barnabas brought before them , the case was canvassed and debated on all hands , and at last it was resolved upon by their unanimous sentence and suffrage , that the Gentile Converts were under no obligation to the Jewish Law , that God had abundantly declared his acceptance of them , though strangers to the Mosaical Oeconomy , that they were sufficiently secured of their happiness and salvation by the grace of the Gospel , wherein they might be justified and saved without Circumcision or legal Ceremonies , a yoke from which Christ had now set us free . But because the Apostles did not think it prudent in these circumstances , too much to stir the exasperated humour of the Jews ( lest by straining the string too high at first , they should endanger their revolting from the Faith ) theresore they thought of some indulgence in the case , S. James then Bishop of Jerusalem , and probably President of the Council , propounding this expedient , that for the present the Gentile Converts should so far only comply with the humour of the Jews , as to abstain from meats offered to Idols , from bloud , from things strangled , and from fornication . Let us a little more distinctly survey the ingredients of this imposition . Meats offered to Idols , or as S. James in his discourse stiles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pollutions of Idols , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly denoting the meats that were polluted by being consecrated to the Idol . Thus we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the LXX render it ) polluted bread upon God's Altar , i. e. such probably as had been before offered to Idols . So that these meats offered to the Idols were parts of those Sacrifices which the Heathens offered to their Gods , of the remaining portions whereof they usually made a Feast in the Idol-Temple , inviting their friends thither , and sometimes their Christian friends to come along with them . This God had particularly forbidden the Jews by the Law of Moses , Thou shalt worship no other God : lest thou make a covenant with the inhabitants of the land , and go a whoring after their Gods , and do sacrifice unto their Gods , and one call thee , and thou eat of his sacrifice . And the not observing this prohibition cost the Jews dear , when invited by the Moabites to the Sacrifices of their Gods , they did eat with them , and bowed down to their Gods. Sometimes these remaining portions were sold for common use in the Shambles , and bought by Christians . Both which gave great offence to the zealous Jews , who looked upon it as a participation in the Idolatries of the Heathen : Of both which our Apostle discourses elsewhere at large , pressing Christians to abstain from Idolatry , both as to the Idol-feasts , and the remainders of 〈◊〉 Sacrifice : From the former as more immediately unlawful , from the latter , the Sacrificial meats sold in the Shambles , as giving offence to weak and undiscerning Christians . For though in it self an Idol was nothing in the world , and consequently no honour could be done it by eating what was offered to it , yet was it more prudent and reasonable to abstain , partly because flesh-meats have no peculiar excellency in them to commend us to God ; partly because all men were not alike instructed in the knowledge of their liberty , their minds easily puzled , and their consciences intangled , the Gentiles by this means hardned in their idolatrous practises , weak brethren offended ; besides , though these things were in their own nature indifferent , and in a mans own power to do , or to let alone , yet was it not convenient to make our liberty a snare to others , and to venture upon what was lawful , when it was plainly unedifying and inexpedient . From blood : This God forbad of old , and that some time before the giving of the Law by Moses , that they should not eat the flesh with the bloud , which was the life thereof . The mystery of which prohibition was , to instruct men in the duties of mercy and tenderness even to brute beasts , but ( as appears from what sollows after ) primarily designed by God as a solemn fence and bar against murther , and the effusion of humane bloud . A Law afterwards renewed upon the Jews , and inserted into the body of the Mosaick precepts . From things strangled : that is , that they should abstain from eating of those Beasts that died without letting bloud , where the bloud 〈◊〉 not throughly drained from them ; a prohibition grounded upon the reason of the former , and indeed was greatly abominable to the Jews , being so expresly sorbidden in their Law. But it was not more offensive to the Jews , than acceptable to the * Gentiles , who were wont with great art and care to strangle living Creatures , that they might stew or dress them with their bloud in them , as a point of curious and exquisite delicacy . This and the foregoing prohibition , abstinence from bloud , died not with the Apostles , nor were buried with other Jewish rites , but were inviolably observed for several Ages in the Christian Church , as we have elsewhere observed from the Writers of those times . Lastly , From Fornication : This was a thing commonly practised in the Heathen World , who generally beheld simple Fornication as no * sin , and that it was lawful for persons , not engaged in wedlock , to make use of women that exposed themselves . A custom justly offensive to the Jews , and therefore to cure two evils at once , the Apostles here solemnly declare against it . Not that they thought it a thing indifferent , as the rest of the prohibited rites were , 〈◊〉 it is forbidden by the natural Law ( as contrary to that chastness and modesty , that order and comeliness which God has planted in the minds of men ) but they joyned it in the same Class with them , because the Gentiles looked upon it as a thing lawful and indifferent . It had been expresly forbidden by the Mosaick Law , There shall be no Whore of the daughters of Israel ; and because the Heathens had generally thrown down this fence and bar set by the Law of nature , it was here again repaired by the first planters of Christianity , as by S. Paul elsewhere , Ye know what commandments we gave you by the Lord Jesus ; for this is the will of God , even your Sanctification , that you should abstain from fornication : That every one of you should know how to possess his vessel in sanctification and honour , not in the lust of concupiscence , even as the Gentiles which know not God. Though after all I must confess my self inclinable to imbrace 〈◊〉 his ingenious conjecture , that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fornication , we are here to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the harlots hire , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the offering which those persons were wont to make . For among the Gentiles nothing was more usual , than for the common women , that prostituted themselves to lewd embraces ( those especially that attended at the Temples of Venus ) to dedicate some part of their gain , and present it to the Gods. * Athanasius has a passage very express to this purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The women of old were wont to sit in the Idol-Temples of Phoenicia , and to dedicate the gain which they got by the prostitution of their bodies as a kind of first-fruits to the Deities of the place ; supposing that by fornication they should pacifie their Goddess , and by this means render her favourable and propitious to them . Where 't is plain he uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fornication , in this very sence , for that gain or reward of it , which they consecrated to their Gods. Some such thing Solomon had in his eye , when he brings in the Harlot thus courting the young man , I have peace-offerings with me , this day have I paid my Vows . These presents were either made in specie , the very mony thus unrighteously gotten , or in 〈◊〉 bought with it , and offered at the Temple , the remainders whereof were taken and sold among the ordinary sacrificial portions . This as it holds the nearest correspondence with the rest of the rites here sorbidden , so could it not chuse but be a mighty scandal to the Jews , it being so particularly prohibited in their Law , Thou shalt not bring the hire of an Whore into the house of the Lord thy God for any Vow , for it is an abomination to the Lord. 6. THESE prohibitions here laid upon the Gentiles , were by the Apostles intended only for a temporary compliance with the Jewish Converts , till they could by degrees be brought off from their stiffness and obstinacy , and then the reason of the thing ceasing , the obligation to it must needs cease and fail . Nay , we may observe that even while the Apostolical decree lasted in its greatest force and power , in those places where there were few or no Jewish Converts , the Apostle did not stick to give leave , that except in case of scandal , any kind of meats , even the portions of the Idol - 〈◊〉 might be indifferently bought and taken by Christians as well as Heathens . These were all which in order to the satisfaction of the Jews , and for the present peace of the Church the Apostles thought necessary to require of the Converted Gentiles , but that for all the rest they were perfectly free from legal observances , obliged only to the commands of Christianity . So that the Apostolical decision that was made of this matter was this , That ( besides the temporary observation of those few indifferent rites before mentioned ) the belief and practice of the Christian Religion was perfectly sufficient to Salvation , without Circumcision , and the observation of the Mosaick Law. This Synodical determination allayed the controversie for a while , being joyfully received by the Gentile Christians . But alas , the Jewish zeal began again to ferment and spread it self , they could not with any patience endure to see their beloved Moses deserted , and those venerable Institutions trodden down , and therefore laboured to keep up their credit , and still to assert them as necessary to Salvation . Than which nothing created S. Paul greater trouble at every turn , being forced to contend against these Judaizing teachers almost in every Church where he came , as appears by that great part that they bear in all his Epistles , especially that to the Romans , and Galatians , where this leaven had most diffused it self , whom the better to undeceive , he discourses at large of the nature and institution , the end and design , the antiquating and abolishing of that Mosaick Covenant , which these men laid so much stress and weight upon . 7. HENCE then we pass to the third thing considerable for the clearing of this matter , which is to shew , that the main passages in S. Paul's Epistles , concerning Justification and Salvation , have an immediate reference to this controversie . But before we enter upon that , something must necessarily be premised for the explicating some terms and phrases frequently used by our Apostle in this question , these two especially , what he means by Law , and what by Faith. By Law then 't is plain he usually understands the Jewish Law , which was a complex body of Laws , containing moral , ceremonial and judicial precepts , each of which had its use and office as a great instrument of duty : The Judicial Laws being peculiar Statutes accommodated to the state of the Jew's Commonwealth , as all civil constitutions restrained men from the external acts of sin : The Ceremonial Laws came somewhat nearer , and besides their Typical relation to the Evangelical state , by external and symbolical representments signified and exhibited that spiritual impurity , from which men were to abstain : The Moral Laws , founded in the natural notions of mens minds concerning good and evil , directly urged men to duty , and prohibited their prevarications . These three made up the intire Code and Pandects of the Jewish Statutes ; all which our Apostle comprehends under the general notion of the Law , and not the moral Law singly and separately considered , in which sence it never appears that the Jews expected justification and salvation by it , nay rather , that they looked for it meerly from the observance of the ritual and ceremonial Law : so that the moral Law is no further considered by him in this question , than as it made up a part of the Mosaical constitution , of that National and Political Covenant , which God made with the Jews at Mount Sinai . Hence the Apostle all along in his discourses constantly opposes the Law and the Gospel , and the observation of the one to the belief and practice of the other , which surely he would not have done , had he simply intended the moral Law , it being more expresly incorporated into the Gospel , than ever it was into the Law of Moses . And that the Apostle does thus oppose the Law and Gospel , might be made evident from the continued series of his discourses ; but a few places shall suffice . By what Law ( says the Apostle ) is boasting excluded ? by the Law of works : i. e. by the Mosaic Law , in whose peculiar priviledges and prerogatives the Jews did strangely flatter and pride themselves ? Nay , but by the Law of Faith : i. e. by the Gospel , or the Evangelical way of God's dealing with us . And elsewhere giving an account of this very controversie between the Jewish and Gentile Converts , he first opposes their Persons , Jews by nature , and sinners of the Gentiles , and then infers , that a man is not justified by the works of the Law , by those legal observances , whereby the Jews expected to be justified , but by the faith of Christ , by a hearty belief of , and 〈◊〉 with that way , which Christ has introduced , for by the works of the Law , by legal obedience , no flesh , neither Jew , nor Gentile , shall now be justified . Fain would I learn , whether you received the spirit by the works of the Law , or by the hearing of Faith , that is , whether you became partakers of the miraculous powers of the Holy Ghost , while you continued under the legal dispensation , or since you embraced the Gospel , and the faith of Christ : and speaking afterwards of the state of the Jews 〈◊〉 the revelation of the Gospel , says he , before saith came , we were kept under the Law , i. e. before the Gospel came , we were kept under the Discipline of the legal Oeconomy , shut up unto the faith , reserved for the discovery of the Evangelical dispensation , which should afterwards [ in its due time ] be revealed to the World. This in the following Chapter he discourses more at large . Tell me ye that desire to be under the Law , i. e. Ye Jews that so fondly dote upon the legal state , Do ye not hear the Law ? i. e. Understand what your own Law does so clearly intimate ? and then goes on to unriddle what was wrapt up in the famous Allegory of Abraham's two Sons by his two Wives . The one , Ishmael , born of Hagar , the Bond-woman , who denoted the Jewish Covenant made at Mount Sinai , which according to the representation of her condition was a servile state : The other Isaac , born of Sarah , the Free-woman , was the Son of the promise , denoting Jerusalem that is above , and is free , the mother of us all ; i. e. The state and covenant of the Gospel , whereby all Christians , as the spiritual children of Abraham , are set free from the bondage of the Mosaic dispensation . By all which it is evident , that by Law and the works of the Law , in this controversie , the Apostle understands the Law of Moses , and that obedience which the legal dispensation required at their hands . 8. WE are secondly to enquire , what the Apostle means by Faith ; and he commonly uses it two ways . 1. More generally for the Gospel , or that Evangelical way of justification and salvation , which Christ has brought in , in opposition to Circumcision , and the observation of those Rites , by which the Jews expected to be justified : and this is plain from the preceding opposition , where Faith , as denoting the Gospel , is frequently opposed to the Law of Moses . 2. Faith is taken more particularly for a practical belief , or such an assent to the Evangelical revelation as produces a sincere obedience to the Laws of it , and indeed as concerned in this matter is usually taken not for this or that single vertue , but for the intire condition of the New Covenant , as comprehending all that duty that it requires of us : than which nothing can be more plain and evident ; In Christ Jesus , i. e. under the Gospel , neither Circumcision availeth any thing , nor Uncircumcision ; 't is all one to Justification whether a Man be circumcised or no ; What then ? but Faith , which worketh by love ; which afterwards he explains thus , In Christ Jesus neither circumcision availeth any thing , nor uncircumcision , but a new creature , a renewed and divine temper of mind , and a new course and state of life . And lest all this 〈◊〉 not be thought plain enough , he elsewhere tells us , that circumcision is nothing , and uncircumcision is nothing ; but the keeping the Commandments of God. From which places there needs no skill to infer , that that Faith whereby we are justified , contains in it a new disposition and state both of heart and life , and an observation of the Laws of Christ ; in which respect the Apostle does in the very same Verse expound believing , by obeying of the Gospel . Such he assures us was that very Faith by which Abraham was justified , who against all probabilities of reason believed in God's promise , he staggered not at the promise of God through unbelief , but was strong , &c. that is , he so firmly believed what God had promised , that he gave him the glory of his truth and faithfulness , his infinite power and ability to do all things . And how did he that ? by acting suitably in a way of intire resignation , and sincere obedience to the divine will and pleasure : so the Apostle elsewhere more expresly , by Faith he obeyed , and went out , not knowing whither he went. This Faith ( he tells us ) was imputed to Abraham for righteousness , that is , God by vertue of the New Covenant made in Christ was graciously pleased to look upon this obedience ( though in it self imperfect ) as that for which he accounted him , and would deal with him as a just and a righteous Man. And upon this account we find Abraham's faith opposed to a perfect and unsinning obedience , for thus the Apostle tells us , that Abraham was justified by faith , in opposition to his being justified by such an absolute and compleat obedience , as might have enabled him to challenge the reward by the strict Laws of Justice : whereas now his being pardoned and accepted by God in the way of a mean and imperfect obedience , it could not claim impunity , much less a reward , but must be intirely owing to the Divine grace and favour . 9. HAVING thus cleared our way , by restoring these words to their genuine and native sence , we come to shew , how the Apostle in his discourses does all along refer to the Original controversie between the Jewish and Gentile-Converts , whether Justification was by the observation of the Mosaic Law , or by the belief and practice of the Gospel : and this will appear , if we consider the persons that he has to deal with , the way and manner of his arguing , and that there was then no other controversie on foot , to which these passages could refer . The Persons whom he had to deal with , were chiefly of two sorts , pure Jews , and Jewish Converts . Pure Jews were those that kept themselves wholly to the Legal Oeconomy , and expected to be justified and saved in no other way , than the observation of the Law of Moses . Indeed they laid a more peculiar stress upon Circumcision , because this having been added as the Seal of that Covenant which God made with Abraham , and the discriminating badge whereby they were to be distinguished from all other Nations , they looked upon it as having a special efficacy in it to recommend them to the divine acceptance . Accordingly we find in their Writings that they make this the main Basis and Foundation of their hope and confidence towards God. For they tell us , that the Precept of Circumcision is greater than all the rest , and equivalent to the whole Law , that the reason why God hears the Prayers of the Israelites , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles or Christians , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the vertue and merit of Circumcision ; yea that so great is the power and efficacy of the Law of Circumcision , that no man that is circumcised shall go to * Hell. Nay according to the idle and 〈◊〉 humour of these ‖ Men , they fetch down Abraham from the Seat of the Blessed , and place him as Porter at the Gates of Hell , upon no other errand than to keep circumcised Persons from entring into that miserable place . However nothing is more evident , than that Circumcision was the Fort and Sanctuary wherein they ordinarily placed their security , and accordingly we find S. Paul frequently disputing against circumcision , as virtually comprizing , in their notion , the keeping of the whole Jewish Law. Besides , to these literal impositions of the Law of Moses , the Pharisees had added many vain Traditions and several superstitious usages of their own contrivance , in the observance whereof the People plac'd not a little confidence , as to that righteousness upon which they hoped to stand clear with Heaven . Against all these our Apostle argues , and sometimes by arguments peculiar to them alone . Jewish Converts were those , who having embraced the Christian Religion , did yet out of a veneration to their ancient Rites , make the observance of them equally necessary with the belief and practice of Christianity both to themselves and others . These last were the Persons , who as they first started the controversie , so were those against whom the Apostle mainly opposed himself , endeavouring to dismount their pretences , and to beat down their Opinions level with the ground . 10. THIS will yet further appear from the way and manner of the Apostles arguing , which plainly respects this controversie , and will be best seen in some particular instances of his reasonings . And first , he argues , that this way of justification urged by Jews and Jewish Converts was inconsistent with the goodness of God , and his universal kindness to Mankind , being so narrow and limited , that it excluded the far greatest part of the World : Thus in the three first Chapters of his Epistle to the Romans having proved at large that the whole World , both Jew and Gentile were under a state of guilt , and consequently liable to the divine sentence and condemnation , he comes next to enquire by what means they may be delivered from this state of vengeance , and shews that it could not be by legal observances , but that now there was a way of righteousness or justification declared by Christ in the Gospel ( intimated also in the Old Testament ) extending to all , both Jews and Gentiles , whereby God with respect to the satisfaction and expiation of Christ is ready freely to pardon and justifie , all penitent believers : That therefore there was a way revealed in the Gospel , whereby a man might be justified , without being beholden to the rites of the Jewish Law , otherwise it would argue that God had very little care of the greatest part of men . Is he God of the Jews only ? is he not also of the Gentiles ? Yes , of the Gentiles also : Seeing it is one God , which shall 〈◊〉 the Circumcision by Faith , and the uncircumcision through Faith , Jew and Gentile in the same Evangelical way . The force of which argument lies in this , That that cannot be necessary to our Justification , which excludes the greatest part of mankind from all possibility of being justified ( and this justification by the Mosaick Law plainly does ) a thing by no means consistent with God's universal love and kindness to his Creatures . Hence the Apostle magnifies the grace of the Gospel , that it has broken down the partition-wall , and made way for all Nations to come in , that now there is neither Greek nor Jew , Circumcision nor uncircumcision , Barbarian nor 〈◊〉 , no difference in this respect , but all one in Christ Jesus , all equally admitted to terms of pardon and justification , in every Nation he that feareth God , and worketh righteousness being accepted with him . 11. SECONDLY , He argues , that this Jewish way of Justification could not be indispensably necessary , in that it had not been the constant way whereby good men in all Ages had been justified and accepted with Heaven . This he eminently proves from the instance of Abraham , whom the Scripture sets forth as the Father of the faithful , and the great Exemplar of that way , wherein all his spiritual seed , all true Believers were to be justified : Now of him 't is evident , that he was justified and accepted with God upon his practical belief of God's power and promise , before ever Circumcision , and much more before the rest of the Mosaick Institution was in being . Cometh this blessedness then upon the Circumcision only , or upon the uncircumcision also ? For we say that Faith was reckoned unto Abraham for righteousness . How was it then reckoned , when he was in Circumcision , or in uncircumcision ? Not in Circumcision , but in uncircumcision . And he received the sign of Circumcision , a seal of the righteousness of the faith , which he had being yet uncircumcised , &c. The meaning whereof is plainly this , That pardon of sin cannot be entailed upon the way of the Mosaick Law , it being evident , that Abraham was justified and approved of God , before he was Circumcised , which was only added as a seal of the Covenant between God and him , and a testimony of that acceptance with God , which he had obtained before . And this way of God's dealing with Abraham , and in him with all his spiritual children , the legal Institution could not make void , it being impossible that that dispensation which came so long after should disannul the Covenant which God had made with Abraham and his spiritual seed CCCCXXX . years before . Upon this account , as the Apostle observes , the Scripture sets forth Abraham as the great type and pattern of Justification , as the Father of all them that believe , though they be not Circumcised , that righteousness might be imputed to them also , and the father of Circumcision , to them who are not of the Circumcision only , but also walk in the steps of the Faith of our Father Abraham , which he had being yet uncircumcised . They therefore that are of Faith , the same are the children of Abraham : And the Scripture foreseeing that God would justifie the Heathen through Faith , preached before the Gospel ( this Evangelical way of justifying ) unto Abraham , saying , In thee shall all Nations be blessed , So then they which be of Faith , who believe and obey , as Abraham did , shall be blessed , pardoned and saved , with faithful Abraham . It might further be demonstrated that this has ever been God's method of dealing with mankind , our Apostle in the eleventh Chapter to the Hebrews , proving all along by particular instances , that it was by such a Faith as this , without any relation to the Law of Moses , that good men were justified and accepted with God in all Ages of the World. 12. THIRDLY , He argues against this Jewish way of Justification from the deficiency and imperfection of the Mosaick Oeconomy , not able to justifie and save sinners . 〈◊〉 , as not able to assist those that were under it with sufficient aids to perform what it required of them , This the Law could not do , for that it was weak through the flesh , till God sent his own Son in the likeness of sinful 〈◊〉 , to enable us , that the righteousness of the Law might be fulfilled in us , who walk not after the flesh , but after the Spirit . And indeed could the Law have given life , verily righteousness should have been by the Law : But alas ! the Scripture having concluded all mankind , Jew and Gentile , under sin , and consequently incapable of being justified upon terms of perfect and intire obedience , there is now no other way but this , That the promise by the Faith of Christ be given to all them that believe , i. e. this Evangelical method of justifying sincere believers . Besides , the Jewish Oeconomy was deficient in pardoning sin , and procuring the grace and favour of God , it could only awaken the knowledge of sin , not remove the guilt of it : It was not possible that the blood of Bulls and Goats should take away sin ; all the 〈◊〉 of the Mosaick Law were no further available for the pardon of sin , than merely as they were founded in , and had respect to that great sacrifice and expiation , which was to be made for the sins of mankind by the death of the Son of God. The Priests , though they daily ministred , and oftentimes offered the same sacrifices , yet could they never take away sins : No , that was reserved for a better and a higher sacrifice , even that of our Lord himself , who after he had offered one sacrifice for sins , for ever sat down on the right hand of God , having completed that , which the repeated sacrifices of the Law could never effect . So that all men being under guilt , and no justification , where there was no remission , the Jewish Oeconomy being in it self unable to pardon , was incapable to justifie . This S. Paul elsewhere declared in an open Assembly before Jews and Gentiles ; Be it known unto you , men and brethren , that through this man [ Christ Jesus ] is preached unto you forgiveness of sins : And by him all that believe are justified from all things , from which ye could not be justified by the Law of Moses . 13. FOURTHLY , He proves that Justification by the Mosaick Law could not stand with the death of Christ , the necessity of whose death and sufferings it did plainly evacuate and take away . For if righteousness come by the Law , then Christ is dead in vain : If the Mosaical performances be still necessary to our Justification , then certainly it was to very little purpose , and altogether unbecoming the wisdom and goodness of God , to send his own Son into the World , to do so much for us , and to suffer such exquisite pains and tortures . Nay , he tells them , that while they persisted in this fond obstinate opinion , all that Christ had done and suffered could be of no advantage to them . Stand fast in the liberty , wherewith Christ has made us free , and be not again intangled in the yoke of bondage , the bondage and servitude of the Mosaick rites ; Behold 〈◊〉 Paul solemnly say unto you , That if you be Circumcised , Christ shall profit you nothing : For I testifie again to every man that is Circumcised , that he is a debtor to do the whole Law ; Christ is become of none effect to you ; whosoever of you are justified by the Law , ye are fallen from grace . The summ of which argument is , That whoever lay the stress of their Justification upon Circumcision , and the observances of the Law , do thereby declare themselves to be under an obligation of perfect obedience to all that the Law requires of them , and accordingly supersede the vertue and efficacy of Christ's death , and disclaim all right and title to the grace and favour of the Gospel . For since Christ's death is abundantly sufficient to attain its ends , whoever takes in another , plainly renounces that , and rests upon that of his own chusing . By these ways of reasoning 't is evident what the Apostle drives at in all his discourses about this matter : More might have been observed , had I not thought , that these are sufficient to render his design , especially to the unprejudiced and impartial , obvious and plain enough . 14. LASTLY , That S. Paul's discourses about Justification and Salvation do immediately refer to the controversie between the Orthodox and Judaizing Christians , appears hence , that there was no other controversie then on foot , but concerning the way of Justification , whether it was by the observation of the Law of Moses , or only of the Gospel and the Law of Christ. For we must needs suppose , that the Apostle wrote with a primary respect to the present state of things , and so as they whom he had to deal with might , and could not but understand him : Which yet would have been impossible for them to have done , had he intended them for the controversies which have since been bandied with so much zeal and fierceness , and to give countenance to those many nice and subtil propositions , those curious and elaborate schemes which some men in these later Ages have drawn of these matters . 15. FROM the whole discourse two Consectaries especially plainly follow . I. Consect . That works of Evangelical obedience are not opposed to Faith in Justification . By works of Evangelical obedience I mean such Christian duties , as are the fruits , not of our own power and strength , but God's Spirit , done by the assistance of his grace . And that these are not opposed to Faith , is undeniably evident , in that ( as we observed before ) Faith as including the new nature , and the keeping God's commands , is made the usual condition of Justification . Nor can it be otherwise , when other graces and vertues of the Christian life are made the terms of pardon and acceptance with Heaven , and of our title to the merits of Christ's death , and the great promise of eternal life . Thus Repentance , which is not so much a single Act , as a complex body of Christian duties , Repent and be baptized in the name of Jesus Christ , for the remission of sins , and ye shall receive the Holy Ghost ; Repent and be converted , that your sins may be blotted out . So Charity and forgiveness of others , Forgive , if ye have ought against any , that your Father also which is in Heaven may forgive you your trespasses : For if ye forgive men their trespasses , your heavenly Father also will forgive you : But if ye forgive not men their trespasses , neither will your Father forgive yours . Sometimes Evangelical obedience in general ; God is no respecter of persons , but in every Nation , he that feareth him , and worketh righteousness is accepted with him . If we walk in the light , as God is in the light , we have fellowship one with another , and the bloud of Jesus Christ his Son cleanses us from all sin . What priviledge then has Faith above other graces in this matter ? are we justified by Faith ? We are pardoned and accepted with God upon our repentance , charity , and other acts of Evangelical obedience . Is Faith opposed to the works of the Mosaick Law in Justification ? so are works of Evangelical obedience ; Circumcision is nothing , and uncircumcision is nothing , but the keeping of the Commandments of God. Does Faith give glory to God , and set the crown upon his head ? Works of Evangelical obedience are equally the effects of Divine grace , both preventing and assisting of us , and indeed are not so much our works , as his : So that the glory of all must needs be intirely resolved into the grace of God , nor can any man in such circumstances with the least pretence of reason lay claim to merit , or boast of his own archievements . Hence the Apostle magnifies the Evangelical method of Justification above that of 〈◊〉 Law , that it wholly excludes all proud 〈◊〉 upon our selves ; Where is 〈◊〉 then ? it is excluded . By what Law ? of works ? Nay , but by the Law of Faith. The Mosaical Oeconomy fostered men up in proud and high thoughts of themselves , they looked upon themselves as a peculiar people , honoured above all other Nations of the World , the seed of Abraham , invested with mighty priviledges , & c. whereas the Gospel proceeding upon other principles , takes away all foundations of pride , by acknowledging our acceptance with God , and the power whereby we are enabled to make good the terms and conditions of it , to be the mere result of the Divine grace and mercy , and that the whole scheme of our Salvation , as it was the contrivance of the Divine wisdom , so is the purchase of the merit and satisfaction of our crucified Saviour . Nor is Faith it self less than other graces an act of Evangelical obedience , and if separated from them , is of no moment or value in the accounts of Heaven : Though I have all Faith , and have no Charity , I am nothing . All Faith , be it of what kind soever . To this may be added , that no tolerable account can be given , why that which is on all hands granted to be the condition of our Salvation ( such is Evangelical obedience ) should not be the condition of our Justification : And at the great day Christians shall be acquitted or condemned according as in this World they have fulfilled or neglected the conditions of the Gospel : The decretory sentence of absolution that shall then be passed upon good men , shall be nothing but a publick and solemn declaration of that private sentence of Justification that was passed upon them in this World ; so that upon the same terms that they are justified now , they shall be justified and acquitted then , and upon the same terms that they shall then be judged and acquitted , they are justified now , viz. an hearty belief , and a sincere obedience to the Gospel . From all which , I hope , 't is evident , that when S. Paul denies men to be justified by the works of the Law ; by works he either means works done before conversion , and by the strength of mens natural powers , such as enabled them to pride and boast themselves , or ( which mostwhat includes the other ) the works of the Mosaick Law. And indeed though the controversies on foot in those times did not plainly determine his reasonings that way , yet the considerations which we have now suggested , sufficiently shew that they could not be meant in any other sence . 16. CONSECT . II. That the doctrines of S. Paul and S. James about Justification are fairly consistent with each other . For seeing S. Paul's design in excluding works from Justification , was only to deny the works of the Jewish Law , or those that were wrought by our own strength , and in asserting that in opposition to such works we are justified by Faith , he meant no more than that either we are justified in an Evangelical way , or more particularly by Faith intended a practical belief , including Evangelical obedience : And seeing on the other hand S. James in affirming that we are justified by works , and not by Faith only ; by works means no more than Evangelical obedience , in opposition to a naked and an empty Faith ; these two are so far from quarrelling , that they mutually embrace each other , and both in the main pursue the same design . And indeed if any disagreement seem between them , 't is most reasonable that S. Paul should be expounded by S. James , not only because his propositions are so express and positive , and not justly liable to ambiguity , but because he wrote some competent time after the other , and consequently as he perfectly understood his meaning , so he was capable to countermine those ill principles , which some men had built upon S. Paul's assertions . For 't is evident from several passages in S. Paul's Epistles , that even then many began to mistake his doctrine , and from his assertions about Justification by Faith , and not by works , to infer propositions that might serve the purposes of a bad life ; They slanderously reported him to say , that we might do evil , that good might come ; that we might continue in sin , that the grace of the Gospel might the more abound : They thought that so long as they did but believe the Gospel in the naked notion and speculation of it , it was enough to recommend them to the favour of God , and to serve all the purposes of Justification and Salvation , however they shaped and steered their lives . Against these men 't is beyond all question plain , that S. James levels his Epistle , to batter down the growing doctrines of Libertinism and Prophaneness , to shew the insufficiency of a naked Faith , and an empty profession of Religion , that 't is not enough to recommend us to the Divine acceptance , and to justifie us in the sight of Heaven , barely to believe the Gospel , unless we really obey and practise it ; that a Faith destitute of this Evangelical obedience is fruitless and unprofitable to Salvation ; that 't is by these works that Faith must appear to be vital and sincere ; that not only Rahab , but Abraham the Father of the faithful , was justified not by a bare belief of God's promise , but an 〈◊〉 obedience to God's command , in the ready offer of his Son , whereby it appears that his Faith and Obedience did cooperate and conspire together , to render him capable of God's favour and approbation , and that herein the Scripture was fulfilled , which saith , That Abraham believed God , and it was imputed to him for righteousness , ( whence by the way nothing can be clearer , than that both these Apostles intend the same thing by Faith in the case of Abraham's Justification , and its being imputed to him for 〈◊〉 , viz. a practical belief and obedience to the commands of God ) that it follows hence , that Faith is not of it self sufficient to justifie and make us acceptable to God , unless a proportionable Obedience be joyned with it ; without which Faith serves no more to these ends and purposes , than a Body destitute of the Soul to animate and enliven it , is capable to exercise the functions and offices of the natural life . His meaning in short being nothing else , than that good works , or Evangelical obedience is , according to the Divine appointment , the condition of the Gospel-Covenant , without which 't is in vain for any to hope for that pardon which Christ hath purchased , and the favour of God , which is necessary to Eternal Life . The End of S. Paul's Life . THE LIFE OF S. ANDREW . St. ANDREW . He was fastened to a Cross since distinguished by his name by y e Proconsul at Patrae a City of Achaia , from which he preached severall dayes to y e Spectators . S. Hierom. Baron . Nov : 29. St. Andrew's Crucifixion . Matth. 23. 34. Behold I send unto you prophets and wisemen and scribes , & some of them ye shall kill and crucifie , & some of them shall ye scurge in your synagogues , and persecute them from Cyty to City . The Sacred History sparing in the Acts of the succeeding Apostles , and why . S. Andrew's Birth-place , Kindred , and way of Life . John the Baptist's Ministry and Discipline , S. Andrew educated under his Institution . His coming to Christ , and 〈◊〉 to be a Disciple . His Election to the Apostolate . The Province assigned for his Ministry . In what places he chiesly preached . His barbarous usage at Sinope . His planting Christianity at Byzantium , and ordaining Stachys Bishop there . His travails in Greece , and preaching at Patrae in Achaia . His arraignment before the Proconsul , and resolute defence of the Christian Religion . The Proconsul's displeasure against him , whence . An account of his Martyrdom . His preparatory sufferings , and crucifixion . On what kind of Cross he suffered . The Miracles reported to be done by his Body . It s translation to Constantinople . The great Encomium given of him by one of the Ancients . 1. THE Sacred Story , which has hitherto been very large and copious in describing the Acts of the two first Apostles , is henceforward very sparing in its accounts , giving us only now and then a few oblique and accidental remarques concerning the rest , and some of them no further mentioned , than the meer recording of their Names . For what reasons it pleased the Divine wisdom and providence , that no more of their Acts should be consigned to Writing by the Pen-men of the Holy story , is to us unknown . Probably , it might be thought convenient , that no more account should be given of the first plantations of Christianity in the World , than what concerned Judaea , and the Neighbour-countries , at least the most eminent places of the Roman Empire , that so the truth of the Prophetical Predictions might appear , which had foretold , that the Law of the Messiah should come forth from Sion , and the Word of the Lord from Jerusalem . Besides , that a particular relation of the Acts of so many 〈◊〉 , done in so many several Countries , might have swell'd the Holy Volumes into too great a bulk , and rendred them less serviceable and accommodate to the ordinary use of Christians . Among the Apostles that succeed we first take notice of S. Andrew . He was born at Bethsaida , a City of Galilee , standing upon the banks of the Lake of Gennesareth , Son to John or Jonas a Fisherman of that Town ; Brother he was to Simon Peter , but whether Elder or Younger , the Ancients do not clearly decide , though the major part intimate him to have been the younger Brother , there being only the single authorlty of Epiphanius on the other side , as we have formerly noted . He was brought up to his Father's Trade , whereat he laboured , till our Lord called him from catching Fish , to be a Fisher of men , for which he was fitted by some preparatory Institutions , even before his coming unto Christ. 2. JOHN the Baptist was lately risen in the Jewish Church , a Person whom for the efficacy and impartiality of his Doctrine , and the extraordinary strictness and austerities of his Life , the Jews generally had in great veneration . He trained up his Proselytes under the Discipline of Repentance , and by urging upon them a severe change and reformation of life , prepared them to entertain the Doctrine of the Messiah , whose approach , he told them , was now near at hand , representing to them the greatness of his Person , and the importance of the design that he was come upon . Besides the multitudes that promiscuously flock'd to the Baptists discourses , he had according to the manner of the Jewish Masters some peculiar and select Disciples , who more constantly attended upon his Lectures , and for the most part waited upon his Person . In the number of these was our Apostle , who was then with him about Jordan , when our Saviour , who some time since had been baptized , came that way : upon whose approach the Baptist told them , that this was the 〈◊〉 , the great Person whom he had so 〈◊〉 spoken of , to usher in whose appearing his whole Ministry was but subservient , that this was the Lamb of God , the true Sacrifice that was to expiate the sins of Mankind . Upon this testimony Andrew and another Disciple ( probably S. John ) follow our Saviour to the place of his abode . Upon which account he is generally by the Fathers and ancient Writers stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the first called Disciple ; though in a strict sence he was not so ; for though he was the first of the Disciples that came to Christ , yet was he not called till afterwards . After some converse with him , Andrew goes to acquaint his Brother Simon , and both together came to Christ. Long they stayed not with him , but returned to their own home , and to the exercise of their calling , wherein they were imployed , when somewhat more than a Year after our Lord passing through Galilee , found them 〈◊〉 upon the Sea of Tiberias , where he fully satisfied them of the Greatness and Divinity of his Person by the convictive evidence of that miraculous draught of Fishes , which they took at his command . And now he told them he had other work for them to do , that they should no longer deal in Fish , but with Men , whom they should catch with the efficacy and influence of that Doctrine , that he was come to deliver to the World ; commanding them to follow him , as his immediate Disciples and Attendants , who accordingly left all and followed him . Shortly after S. Andrew together with the rest was called to the Office and Honour of the Apostolate , made choice of to be one of those that were to be Christ's immediate Vice-gerents for planting and propagating the Christian Church . Little else is particularly recorded of him in the Sacred story , being comprehended in the general account of the rest of the Apostles . 3. AFTER our Lord's Ascension into Heaven , and that the Holy 〈◊〉 had in its miraculous powers been plentifully shed upon the Apostles , to fit them for the great errand they were to go upon , to root out prophaneness and idolatry , and to subdue the World to the Doctrine of the Gospel , it is generally affirmed by the Ancients , that the Apostles agreed among themselves ( by lot , say * some ) probably not without the special guidance and direction of the Holy Ghost , what parts of the World they should severally take . In this division S. Andrew had Scythia , and the Neighbouring Countries primarily allotted him for his ‖ Province . First then he travelled through Cappadocia , Galatia , and Bithynia , and instructed them in the Faith of Christ , pasling all along the Euxin Sea ( formerly called ‖ Axenus , from the barbarous and inhospitable temper of the People thereabouts , who were wont to sacrifice strangers , and of their skulls to make Cups to drink in in their Feasts and Banquets ) and so into the solitudes of Scythia . An ancient * Author ( though whence deriving his intelligence I know not ) gives us a more particular account of his travails and transactions in these parts . He tells us , that he first came to 〈◊〉 , where being entertained by a Jew , he went into the Synagogue ; discoursed to them concerning Christ , and from the prophecies of the Old Testament proved him to be the Messiah , and the Saviour of the World. Having here converted and baptized many , ordered their publick Meeting , and ordained them Priests , he went next to 〈◊〉 , a maritime City upon the 〈◊〉 Sea , whence after many other places he came to Nice , where he staid two Years , Preaching and working Miracles with great success : thence to Nicomedia , and so to 〈◊〉 , whence sailing through the Propontis he came by the Euxin Sea to Heraclea , and from thence to Amastris : in all which places he met with great difficulties and discouragements , but overcame all with an invincible patience and resolution . He next came to Sinope , a City scituate upon the same Sea , a place famous both for the birth and burial of the great King Mithridates ; here , as my Author reports from the Ancients ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he met with his Brother Peter , with whom he staid a considerable time at this place : as a Monument whereof he tells us , that the Chairs made of white stone wherein they were wont to sit while they taught the People , were still extant , and commonly shewed in his time . The Inhabitants of this City were most Jews , who partly through zeal for their Religion , partly through the barbarousness of their manners , were quickly exasperated against the Apostle , and contriving together attempted to burn the House , wherein he sojourned : however they treated him with all the instances of savage cruelty , throwing him to the ground , stamping upon him with their 〈◊〉 , pulling and dragging him from place to place , some beating him with Clubs , others pelting him with stones , and some the better to satisfie their revenge , biting off his Flesh with their Teeth ; till apprehending they had fully dispatched him , they cast him out of the City . But he miraculously recovered , and publickly returned into the City , whereby and by some other Miracles , which he wrought amongst them , he reduced many to a better mind , converting them to the Faith. Departing hence , he went again to Amynsus , and then to Trapezus , thence to 〈◊〉 ; and to Samosata ( the birth-place of the witty but impious Lucian ) where having baffled the acute and wise Philosophers , he purposed to return to Jerusalem . Whence after some time he betook himself to his former Provinces , travailing to the Country of the Abasgi , where at Sebastople , 〈◊〉 upon the Eastern shore of the Euxin Sea , between the 〈◊〉 of the Rivers Phasis and Apsarus , he successfully Preached the Gospel to the Inhabitants of that City . Hence he removed into the Country of the Zecchi , and the Bosphorani , part of the 〈◊〉 Scythia or Sarmatia , but finding the Inhabitants very barbarous and intractable , he staid not long among them , only at Cherson , or Chersonesus , a great and populous City within the Bosphorus , he continued some time , instructing and confirming them in the Faith. Hence taking Ship he sailed cross the Sea to 〈◊〉 , to encourage and confirm the Churches which he had lately planted in those parts , and here he ordained Philologus , formerly one of S. Paul's Disciples , Bishop of that City . 4. HENCE he came to Byzantium ( since called Constantinople ) where he instructed them in the knowledge of the Christian Religion , founded a Church for Divine worship , and ordained Stachys ( whom S. Paul calls his beloved Stachys ) first Bishop of that place . * Baronius indeed is unwilling to believe this , desirous to engross the honour of it to S. Peter , whom he will have to have been the first Planter of Christianity in these parts . But besides that Baronius his authority is very slight and insignificant in this case ( as we have before noted in S. Peter's life ) this matter is expresly asserted not only by Nicephorus ‖ Callistus , but by another * Nicephorus Patriarch of Constantinople , and who therefore may be presumed 〈◊〉 in his Predecessors in that See. Banished out of the City by him , who at that time usurped the Government , he fled to 〈◊〉 , a place near at hand , where he preached the Gospel for two Years together with good success , converting great Numbers to the Faith. After this he travelled over Thrace , Macedonia , Thessaly , Achaia : ‖ Nazianzen adds Epyrus , in all which places for many Years he preached and propagated Christianity , and confirmed the Doctrine that he taught with great signs and miracles : at last he came to Patrae a City of Achaia , where he gave his last and great testimony to it , I mean , laid down his own Life to ratifie and ensure it : in describing whose Martyrdom , we shall for the main follow the account that is given us in the Acts of his * Passion , pretended to have been written by the Presbyters and Deacons of Achaia , present at his Martyrdom ; which , though I dare not with some assert to be the genuine work of those persons , yet can it not be denied to be of considerable antiquity , being mentioned by ‖ Philastrius , who flourished Ann. 380. and were no doubt written long before his time . The summ of it is this . 5. AEGEAS , Proconsul of Achaia , came at this time to Patrae , where observing that multitudes were fallen off from Paganism , and had embraced Christianity , he endeavoured by all arts both of favour and cruelty to reduce the people to their old Idolatries . To him the Apostle resolutely makes his address , calmly puts him in mind , that he being but a judge of men should own and revere him , who was the supreme and impartial Judge of all , that he should give him that Divine honour that was due to him , and leave off the impieties of his false Heathen-worship . The Proconsul derided him as an Innovator in Religion , a propagator of that superstition , whose Author the Jews had infamously put to death upon a Cross. Hereat the Apostle took occasion to discourse to him of the infinite love and kindness of our Lord , who came into the World to purchase the Salvation of mankind , and for that end did not disdain to die upon the Cross. To whom the Proconsul answered , that he might perswade them so , that would believe him ; for his part , if he did not comply with him in doing sacrifice to the Gods , he would cause him to suffer upon that Cross , which he had so much extolled and magnified . S. Andrew replied , That he did sacrifice every day to God , the only true and omnipotent Being , not with fumes and bloudy offerings , but in the sacrifice of the immaculate Lamb of God. The issue was , the Apostle was committed to prison , whereat the people were so enraged , that it had broken out into a mutiny , had not the Apostle restrained them , perswading them to imitate the mildness and patience of our meek humble Saviour , and not to hinder him from that crown of Martyrdom that now waited for him . 6. THE next day he was again brought before the Proconsul , who perswaded him that he would not foolishly destroy himself , but live and enjoy with him the pleasures of this life . The Apostle told him , that he should have with him eternal joys , if renouncing his execrable idolatries , he would heartily entertain Christianity , which he had hitherto so successfully preached amongst them . That , answered the Proconsul , is the very reason , why I am so earnest with you to sacrifice to the Gods , that those whom you have every where seduced , may by your example be brought to return back to that ancient Religion , which they have forsaken : Otherwise I 'le cause you with exquisites tortures to be crucified . The Apostle replied , That now he saw it was in vain any longer to deal with him , a person incapable of sober counsels , and hardned in his own blindness and folly ; that as for himself , he might do his worst , and if he had one torment greater than another , he might heap that upon him : The greater constancy he shewed in his sufferings for Christ , the more acceptable he should be to his Lord and Master . AEgeas could now hold no longer , but passed the sentence of death upon him ; and * Nicephorus gives us some more particular account of the Proconsul's displeasure and rage against him , which was , that amongst others he had converted his wife Maximilla , and his brother Stratocles to the Christian Faith , having cured them of desperate distempers that had seised upon them . 7. THE Proconsul first commanded him to be scourged , seven Lictors successively whipping his naked body ; and seeing his invincible patience and constancy , commanded him to be crucified , but not to be fastned to the Cross with Nails , but Cords , that so his death might be more lingring and tedious . As he was led to execution , to which he went with a chearful and composed mind , the people cried out , that he was an innocent and good man , and unjustly condemned to die . Being come within sight of the Cross , he saluted it with this kind of address , That he had long desired and expected this happy hour , that the Cross had been consecrated by the body of Christ hanging on it , and adorned with his members as with so many inestimable Jewels , that he came joyfull and triumphing to it , that it might receive him as a disciple and follower of him , who once hung upon it , and be the means to carry him safe unto his Master , having been the instrument upon which his Master had redeemed him . Having prayed , and exhorted the people to constancy and perseverance in that Religion which he had delivered to them , he was fastned to the Cross , whereon he hung two days , teaching and instructing the people all the time , and when great importunities in the mean while were used to the Proconsul to spare his life , he earnestly begged of our Lord , that he might at this time depart and seal the truth of his Religion with his bloud . God heard his prayer , and he immediately expired on the last of November , though in what year no certain account can be recovered . 8. THERE seems to have been something peculiar in that Cross that was the instrument of his martyrdom , commonly affirmed to have been a Cross decussate , two pieces of Timber crossing each other in the middle , in the form of the letter X , hence usually known by the name of S. Andrew's Cross ; though there want not * those , who affirm him to have been crucified upon an Olive Tree . His body being taken down and embalmed , was decently and honourably interred by Maximilla , a Lady of great quality and estate , and whom Nicephorus , I know not upon what ground , makes wise to the Proconsul . As for that report of ‖ Gregory Bishop of Tours , that on the Anniversary day of his Martyrdom , there was wont to flow from S. Andrew's Tomb a most fragrant and precious oyl , which according to its quantity denoted the scarceness or plenty of the following year ; and that the sick being anointed with this oyl , were restored to their former health , I leave to the Readers discretion , to believe what he please of it . For my part , if any ground of truth in the story , I believe it no more , than that it was an exhalation and sweating sorth at some times of those rich costly perfumes and ointments , wherewith his Body was embalmed after his crucisixion . Though I must confess this conjecture to be impossible , if it be true what my Author adds , that some years the oyl burst out in such plenty , that the stream arose to the middle of the Church . His Body was afterwards , by Constantine the * Great , solemnly removed to Constantinople , and buried in the great Church , which he had built to the honour of the Apostles : Which being taken down some hundred years after by ‖ Justinian the Emperor in order to its reparation , the Body was found in a wooden-Coffin , and again reposed in its proper place . 9. I SHALL conclude the History of this Apostle with that Encomiastick Character , which one of the * Ancients gives of him . S. Andrew was the first-born of the Apostolick Quire , the main and prime pillar of the Church , a rock before the rock ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the foundation of that foundation , the first-fruits of the beginning , a caller of others before he was called himself ; he preached that Gospel that was not yet believed or entertained , revealed and made known that life to his brother , which he had not yet perfectly learn'd himself . So great treasures did that one question bring him , Master where dwellest thou ? which he soon perceived by the answer given him , and which he deeply pondered in his mind , come and see . How art thou become a Prophet ? whence thus Divinely skilful ? what is it that thou thus soundest in Peter's ears ? [ We have found him , &c. ] why dost thou attempt to compass him , whom thou canst not comprehend ? how can he be found , who is Omnipresent ? But he knew well what he said : We have found him , whom Adam lost , whom Eve injured , whom the clouds of sin have hidden from us , and whom our transgressions had hitherto made a stranger to us , &c. So that of all our Lord's Apostles S. Andrew had thus far the honour to be the first Preacher of the Gospel . The End of S. Andrew's Life . THE LIFE OF S. JAMES the Great . St. Iames Major He being the Son of Zebedee was at the Command of Herod beheaded at Hierusalem . Ad. 122 St. James the Great his Martyrdom . Act. 12. 1 , 2. About that time Herod the King streched forth his hands to vex certain of the Church . And he killed James the brother of John with y e sword . S. James , why surnamed the Great . His Country and kindred . His alliance to Christ. His Trade and way of Life . Our Lord brought up to a Manual Trade . The quick reparteé of a Christian Schoolmaster to Libanius . His being called to be a Disciple , and great readiness to follow Christ. His election to the Apostolick Office , and peculiar favours from Christ. Why our Lord chose some few of the Apostles to be witnesses of the more private passages of his life . The imposition of a new name at his election to the Apostleship . He and his Brother stiled Boanerges , and why . The Zeal and activity of their temper . Their ambition to sit on Christ's right and left hand in his Kingdom , and confident promise of suffering . This ill resented by the rest . Our Lord's discourse concerning the nature of the Evangelical state . Where he preached after Christ's Ascension . The story of his going into Spain exploded . Herod Agrippa in favour with the Roman Emperors . The character of his temper . His zeal for the Law of Moses . His condemning S. James to death . The sudden conversion of his Accuser , as he was led to Martyrdom . Their being beheaded . The Divine Justice that pursued Herod . His grandeur and arrogance at Caesarea . His miserable death . The story of the Translation of S. James his Corps to Compostella in Spain , and the Miracles said to be done there . 1. SAINT James surnamed the Great , either because of his Age , being much elder than the other , or for some peculiar honours and favours which our Lord conferred upon him , was by Country a Galilean , born , probably , either at Gapernaum , or Bethsaida , being one of Simon Peter's Partners in the Trade of Fishing . He was the Son of Zebdai , or Zebedee , ( and probably the same whom the Jews mention in their Talmud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi James or Jacob the Son of Zebedee ) a Fisherman , and the many servants which he kept for that imployment ( a circumstance not taken notice of in any other ) speak him a man of some more considerable note in that Trade and way of life ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Nicephorus notes . His Mother's name was Mary , surnamed Salome , called first Taviphilja , says an ancient Arabick * writer ; the Daughter , as is most probable , not Wife of Cleopas , Sister to Mary the Mother of our Lord ; not her own Sister properly so called ( the Blessed Virgin being in all likelihood an only Daughter ) but Cousin-german , stiled her Sister , according to the mode and custom of the Jews , who were wont to call all such near relations by the names of Brothers and Sisters ; and in this respect he had the honour of a near relation to our Lord himself . His education was in the Trade of Fishing ; no imployment is base , that 's honest and industrious , nor can it be thought mean and dishonourable to him , when it is remembred , that our Lord himself , the Son of God , stoop'd so low , as not only to become the [ reputed ] Son of a Carpenter , but during the retirements of his private life , to work himself at his Father's Trade , not devoting himself merely to contemplations , nor withdrawing from all useful society with the World , and hiding himself in the solitudes of an Anchoret , but busying himself in an active course of life , working at the Trade of a Carpenter , and particularly ( as one of the * Ancients tells us ) making Ploughs and Yokes . And this the sacred History does not only plainly intimate , but it is generally asserted by the Ancient writers of the ‖ Church : A thing so notorious , that the Heathens used to object it as a reproach to Christianity . Thence that smart and acute * reparteé which a Christian School-master made to Libanius the famous Orator at Antioch , when upon Julian's expedition into Persia ( where he was killed ) he asked in scorn , what the Carpenters Son was now a doing . The Christian replied with salt enough , That the great Artificer of the World , whom he scoffingly called the Carpenter's Son , was making a coffin for his Master Julian ; the news of whose death was brought soon after . But this only by the way . 2. S. JAMES applied himself to his Father's Trade , not discouraged with the meanness , not sinking under the difficulties of it ; and , as usually the blessings of Heaven meet men in the way of an honest and industrious diligence , it was in the exercise of this calling , when our Saviour passing by the Sea of Galilee , saw him and his brother in the Ship , and called them to be his Disciples . A Divine power went along with the word , which they no sooner heard , but chearfully complied with it , immediately leaving all to follow him . They did not stay to dispute his commands , to argue the probability of his promise , solicitously to enquire into the minute consequences of the undertaking , what troubles and hazards might attend this new employment , but readily delivered up themselves to whatever services he should appoint them . And the chearfulness of their obedience is yet further considerable , that they left their aged Father in the Ship behind them . For elsewhere we find others excusing themselves from an immediate attendance upon Christ , upon pretence that they must go bury their Father , or take their leave of their kindred at home . No such slight and trivial pretences could stop the resolution of our Apostles , who broke through these considerations , and quitted their present interests and relations . Say not it was unnaturally done of them to desert their Father , an aged person , and in some measure unable to help himself . For , besides that they left servants with him to attend him , it is not cruelty to our Earthly , but obedience to our Heavenly Father , to leave the one , that we may comply with the call and summons of the other . It was the triumph of Abraham's Faith , when God called him to leave his kindred and his Father's house , to go out , and sojourn in a foreign Country , not knowing whither he went. Nor can we doubt but that Zebedee himself would have gone along with them , had not his Age given him a Supersedeas from such an active and ambulatory course of life . But though they left him at this time , it 's very reasonable to suppose , that they took care to instruct him in the doctrine of the Messiah , and to acquaint him with the glad tidings of Salvation , especially since we find their Mother Salome so hearty a friend to , so constant a follower of our Saviour : But this ( if we may believe the account which one gives of it ) was after her Husbands decease , who próbably lived not long after , dying before the time of our Saviour's Passion . 3. IT was not long after this , that he was called from the station of an ordinary Disciple , to the Apostolical Office , and not only so , but honoured with some peculiar acts of favour beyond most of the Apostles , being one of the three , whom our Lord usually made choice of to admit to the more intimate transactions of his life , from which the others were excluded . Thus with Peter and his Brother John he was taken to the miraculous raising of Jairus his Daughter ; admitted to Christ's glorious transfiguration upon the Mount , and the discourses that there passed between him and the two great Ministers of Heaven ; taken along with him into the Garden , to be a Spectator of those bitter Agonies , which the Holy Jesus was to undergo as the preparatory sufferings to his Passion . What were the reasons of our Lord 's admitting these three Apostles to these more special acts of favour than the rest , is not easie to determine : though surely our Lord , who governed all his actions by Principles of the highest prudence and reason , did it for wise and proper ends ; whether it was that he designed these three to be more solemn and peculiar witnesses of some particular passages of his life , than the other Apostles , or that they would be more eminently useful and serviceable in some parts of the Apostolick Office , or that hereby he would the better prepare and encourage them against suffering , as intending them for some more eminent kinds of Martyrdom or suffering , than the rest were to undergo . 4. NOR was it the least instance of that particular honour which our Lord conferr'd upon these three Apostles , that at his calling them to the Apostolat he gave them the addition of a new Name and Title . A thing not unusual of old , for God to impose a new Name upon Persons , when designing them for some great and peculiar services and employments ; thus he did to Abraham and Jacob. Nay the thing was customary among the Gentiles , as had we no other instances , might appear from those which the Scripture gives us , of Pharaoh's giving a new name to Joseph , when advancing him to be Vice-Roy of Egypt . 〈◊〉 to Daniel ; &c. Thus did our Lord in the Election of these three Apostles , Simon he sirnamed Peter , James the Son of Zebedee , and John his Brother he sirnamed Boanerges , which is , the Sons of Thunder . What our Lord particularly intended in this Title , is easier to conjecture , than certainly to determine ; some think it was given them upon the account of their being present in the Mount , when a voice came out of the Cloud , and said , This is my beloved Son , &c. The like whereto when the People heard at another time , they cried out , that it Thundred . But besides that this account is in it self very slender and inconsiderable , if so , then the title must equally have belonged to Peter , who was then present with them . Others think it was upon the account of their loud , bold and resolute preaching Christianity to the World , fearing no threatnings , daunted with no oppositions , but going on to thunder in the Ears of the secure sleepy World , rouzing and awakening the consciences of Men with the earnestness and vehemency of their Preaching , as Thunder , which is called God's Voice , powerfully shakes the natural World , and breaks in pieces the 〈◊〉 of Lebanon : Or , if it relate to the Doctrines they delivered , it may signifie their teaching the great mysteries and speculations of the Gospel in a profounder strain than the rest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Theophylact notes ; which how true it might be of our S. James , the Scripture is wholly silent ; but was certainly verified of his Brother John , whose Gospel is so full of the more sublime notions and mysteries of the Gospel , concerning Christ's Deity , eternal prae-existence , &c. that he is generally affirmed by the Ancients , not so much to speak , as thunder . Probably the expression may denote no more , than that in general they were to be prime and eminent Ministers in this new scene and state of things , the introducing of the Gospel or Evangelical dispensation , being called a Voice shaking the Heavens and the Earth , and so is exactly correspondent to the native importance of the Word , signifying an Earth-quake , or a vehement commotion that makes a noise like to Thunder . 5. HOWEVER it was , our Lord , I doubt not , herein had respect to the furious and resolute disposition of those two Brothers , who seem to have been of a more fierce and fiery temper than the rest of the Apostles : whereof we have this memorable instance . Our Lord being resolved upon his Journy to Jerusalem , sent some of his Disciples as Harbingers to prepare his way , who coming to a Village of Samaria , were uncivilly rejected , and refused entertainment ; probably , because of that old and inveterate quarrel that was between the Samaritans and the Jews , and more especially at this time , because our Saviour seemed to slight Mount Gerizim ( where was their staple and solemn place of worship ) by passing it by , to go worship at Jerusalem ; the reason in all likelihood why they denied him those common courtesies and conveniences due to all Travellers . This piece of rudeness and inhumanity was presently so deeply resented by S. James , and his Brother , that they came to their Master to know , whether as Elias did of old , they might not pray down Fire from Heaven to consume these barbarous and inhospitable People . So apt are Men for every trifle to call upon Heaven , to Minister to the extravagancies of their own impotent and unreasonable passions . But our Lord rebukes their zeal , tells them they quite mistook the case , that this was not the frame and temper of his Disciples and Followers , the nature and design of that Evangelical dispensation , that he was come to set on foot in the World , which was a more pure and perfect , a more mild and gentle Institution , than what was under the Old Testament in the times of Moses and Elias , The Son of Man being come not to destroy mens lives , but to save them . 6. THE Holy Jesus not long after set forwards in his Journy to Jerusalem in order to his crucifixion , and the better to prepare the minds of his Apostles for his death and departure from them , he told them what he was to suffer , and yet that after all he should rise again . They , whose minds were yet big with expectations of a temporal power and monarchy , understood not well the meaning of his discourses to them . However S. James and his Brother supposing the Resurrection that he spoke of , would be the time , when his Power and Greatness would commence , prompted their Mother Salome to put up a Petition for them . She , presuming probably on her relation to Christ , and knowing that our Saviour had promised his Apostles , that when he was come into his Kingdom , they should sit upon twelve Thrones judging the twelve Tribes of Israel ; and that he had already honoured her two Sons with an intimate familiarity , after leave modestly asked for her address , begg'd of him , that when he took possession of his Kingdom , her two Sons James and John might have the principal places of honour and dignity next his own Person , the one sitting on his right hand , and the other on his left , as the Heads of Judah and Joseph had the first places among the Rulers of the Tribes in the Jewish Nation . Our Lord directing his discourse to the two Apostles , at whose suggestion he knew their Mother had made this address , told them , they quite mistook the nature of his Kingdom , which consisted not in external grandeur and soveraignty , but in an inward life and power , wherein the highest place would be to take the greatest pains , and to undergo the heaviest troubles and sufferings ; that they should do well to consider , whether they were able to endure , what he was to undergo , to drink of that bitter Cup which he was to drink of , and to go through that Baptism , wherein he was shortly to be baptized in his own blood . Our Apostles were not yet cured of their ambitious humour , but either not understanding the force of our Saviour's reasonings , or too confidently presuming upon their own strength , answered , that they could do all this . But he , the goodness of whose nature ever made him put the best and most candid interpretation upon mens words and actions , yea even those of his greatest enemies , did not take the advantage of their hasty and inconsiderate reply , to treat them with sharp and quick reproofs , but mildly owning their forwardness to suffer , told them , that as for sufferings , they should indeed suffer as well as he ( and so we accordingly find they did , S. James after all dying a violent death , S. John enduring great miseries and torments , and might we believe Chrysostom and Theophylact , Martyrdom it self , though others nearer to those times assure us , he died a natural death ) but for any peculiar honour or dignity he would not by an absolute and peremptory favour of his own dispose it any otherwise , than according to those rules and instructions which he had received of his Father . The rest of the Apostles were offended with this ambitious request of the Sons of Zebedee ; but our Lord to calm their passions , discoursed to them of the nature of the Evangelick state , that it was not here , as in the Kingdoms and seignteuries of this World , where the great ones receive homage and fealty from those that are under them , but that in his service humility was the way to honour , that who ever took most pains , and did most good , would be the greatest Person , pre-eminence being here to be measured by industry and diligence , and a ready condescension to the meanest offices that might be subservient to the Souls of Men , and that this was no more than what he sufficiently taught them by his own Example , being come into the World , not to be served himself with any pompous circumstances of state and splendor , but to serve others , and to lay down his life for the redemption of Mankind . With which discourse the storm blew over , and their exorbitant passions began on all hands to be allayed and pacified . 7. WHAT became of S. James after our Saviour's Ascension , we have no certain account either from Sacred , or Ecclesiastick stories . * Sophronius tells us , that he preached to the dispersed Jews , which surely he means of that dispersion that was made of the Jewish Converts after the death of Stephen . The Spanish writers generally contend , that having preached the Gospel up and down 〈◊〉 and Samaria , after the death of Stephen he came to these Western parts , and particularly into Spain ( some add Britain and * Ircland ) where he planted Christianity , and appointed some select Disciples to perfect what he had begun , and then returned back to Jerusalem . Of this are no footsteps in any Ancient writers , earlier than the middle Ages of the Church , when 't is mentioned by * Isidore , the Breviary of ‖ Toledo , an Arabick Book of * Anastasius , Patriarch of Antioch , concerning the Passions of the 〈◊〉 , and some others after them . Nay , ‖ Baronius himself , though endeavouring to render the account as smooth and plausible as he could , and to remove what objections lay against it ; yet after all confesses , he did it only to shew , that the thing was not impossible , nor to be accounted such a monstrous and extravagant Fable , as some men made it to be , as indeed elsewhere he plainly and peremptorily both denies and disproves it . He could not but see , that the shortness of this Apostle's Life , the Apostles continuing all in one intire body at Jerusalem , even after the dispersing of the other Christians , probably not going out of the bounds of 〈◊〉 for many years after our Lord's Ascension , could not comport with so tedious and difficult a voyage , and the time which he must necessarily spend in those parts : And therefore 't is 〈◊〉 to confine his ministry to Judaea , and the parts thereabouts , and to seek for him at Jerusalem , where we are sure to find him . 8. HEROD Agrippa , son of Aristobulus , and Grandchild of Herod the Great ( under whom Christ was born ) had been in great favour with the late Emperor Caligula , but much more with his successor Claudius , who confirmed his predecessors grant , with the addition of Judaea , Samaria , and Abylene , the remaining portions of his Grandfathers dominions . Claudius being setled in the Empire , over comes Herod from Rome to take possession , and to manage the affairs of his new acquired Kingdom . A Prince noble and generous , prudent and politick , throughly versed in all the arts of Courtship , able to oblige enemies , and to 〈◊〉 or decline the displeasure of the Emperor , ( witness his subtil and cunning insinuations to Caligula , when he commanded the Jews to account him a * God ) he was one that knew , let the wind blow which way it would , how to gain the point he aimed at , of a courteous and affable demeanour , but withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mighty zealot for the Jewish Religion , and a most accurate observer of the Mosaick Law , keeping himself free from all legal impurities , and suffering no day to pass over his head , in which he himself was not present at sacrifice . Being desirous in the entrance upon his sovereignty to insinuate himself into the favour of the populacy , and led no less by his own zealous inclination , he saw no better way , than to fall heavy upon the Christians , a sort of men , whom he knew the Jews infinitely hated , as a novel and an upstart Sect , whose Religion proclaimed open desiance to the Mosaick Institutions . Hereupon he began to raise a persecution , but alas , the commonalty were too mean a sacrifice to fall as the only victim to his zeal and popular designs , he must have a fatter and more honourable sacrifice . It was not long before S. James his stirring and active temper , his bold reproving of the Jews , and vigorous contending for the truth and excellency of the Christian Religion , rendred him a sit object for his turn . Him he commands to be apprehended , cast into prison , and sentence of death to be passed upon him . As he was led forth to the place of * Martyrdom , the Souldier or Officer that had guarded him to the Tribunal , or rather his Accuser ( and so ‖ Suidas expresly tells us it was ) having been convinced by that mighty courage and constancy which S. James shewed at the time of his trial , repented of what he done , came and fell down at the Apostle's feet , and heartily begged pardon for what he said against him . The holy man , after a little surprise at the thing , raised him up , embraced and kissed him , Peace ( said he ) my son , peace be to thee , and the pardon of thy faults . Whereupon before them all he publickly professed himself to be a Christian , and so both were beheaded at the same time . Thus fell S. James , the Apostolick Proto-Martyr , the first of that number that gained the Crown , chearfully taking that cup , which he had long since told his Lord he was most ready to drink of . 9. BUT the Divine vengeance , that never sleeps , suffered not the death of this innocent and righteous man to pass long unrevenged ; of which , though S. Luke gives us but a short account , yet * Josephus , who might himself remember it , being a youth at that time of seven or eight years of age , sets down the story with its particular circumstances , agreeing almost exactly with the Sacred Historian . Shortly after S. James his Martyrdom , Herod removed to Caesarea , being resolved to make war upon the neighbouring Tyrians and Sidonians : While he was here , he proclaimed solemn sights and Festival entertainments to be held in honour of Caesar , to which there flocked a great confluence of all the Nobility thereabouts . Early in the morning on the second day he came with great state into the Theatre , to make an Oration to the people , being clothed in a Robe all over curiously wrought with silver , which encountring with the beams of the rising Sun , reflected such a lustre upon the eyes of the people ( who make sensible appearances the only true measures of greatness ) as begot an equal wonder and veneration in them , crying out ( prompted no doubt by flatterers , who began the cry ) that it was some Deity which they beheld , and that he who spake to them must be something above the ordinary standard of humanity . This impious applause Herod received without any token of dislike , or sense of that injury that was hereby done to the supreme Being of the World. But a sudden accident changed the scene , and turned the Gomick part into a black fatal Tragedy . Looking up , he espied an Owle sitting upon a rope over his head ( as probably also he did an Angel , for so S. Luke mentions it ) which he presently beheld as the fatal messenger of his death , as heretofore it had been of his prosperity and success . An incurable melancholy immediately seised upon his mind , as exquisite torments did upon his bowels , caused without question by those 〈◊〉 S. Luke speaks of , which immediately fed and preyed upon him . Behold , said he , turning to those about him , the Deity you admired , and your selves evidently convinced of flattery and falshood ; see me here by the Laws of Fate condemned to die , whom just now you stiled immortal . Being removed into the Palace , his pains still encreased upon him , and though the people mourned and wept , fasted and prayed for his life and health , yet his acute torments got the upper hand , and after five days put a period to his life . But to return to S. James . 10. BEING put to death , his Body is said to have taken a second voyage into Spain , where we are with confidence enough told it rests at this day . Indeed I meet with a very formal account of its translation thither , written ( says the Publisher ) above DC . years since , by a Monk of the Abby of La-Fleury in * France : The summ whereof is this : The Apostles at Jerusalem designing Ctesiphon for Spain , ordained him Bishop , and others being joyned to his assistance , they took the Body of S. James , and went on board a Ship without Oars , without a Pilot , or any to steer and conduct their voyage , trusting only to the merits of that Apostle , whose remains they carried along with them . In seven days they arrived at a Port in Spain , where landing , the Corps was suddenly taken from them , and with great appearances of an extraordinary light from Heaven , conveyed they knew not whither , to the place of its interment . The men you may imagine were exceedingly troubled , that so great a treasure should be ravished from them ; but upon their prayers and tears they were conducted by an Angel to the place where the Apostle was buried , twelve miles from the Sea. Here they addressed themselves to a rich Noble Matron , called Luparia , who had a great Estate in those parts , but a severe Idolatress , begging of her , that they might have leave to intomb the bones of the holy Apostle within her jurisdiction . She entertained them with contempt and scorn , with curses and execrations , bidding them go and ask leave of the King of the Country . They did so , but were by him treated with all the instances of rage and fury , and pursued by him , till himself perished in the attempt . They returned back to their Gallaecian Matron , whom by many miracles , and especially the destroying a Dragon that miserably infested those parts , they at last made Convert to the Faith , who thereupon commanded her Images to be broken , the Altars to be demolished , and her own Idol-Temple , being cleansed and purged , to be dedicated to the honour of S. James , by which means Christianity mightily prevailed , and triumphed over Idolatry in all those Countries . This is the summ of the Account , call it Romance or History , which I do not desire to impose any further upon the Readers faith , than he shall find himself disposed to believe it . I add no more , than that his Body was afterwards translated from Iria Flavia ( the place of its first repose ) to Compostella : Though a Learned * person will have it to have been but one and the same place , and that after the story of S. James had gotten some footing in the belief of men , it began to be called ad Jacobum Apostolum , thence in after-times Giacomo 〈◊〉 , which was at last jumbled into Compostella ; where it were to tire both the Reader and my self , to tell him with what solemn veneration , and incredible miracles reported to be done here , this Apostle's reliques are worshipped at this day : Whence ‖ Baronius calls it the great store-house of Miracles lying open to the whole World , and wisely confesses it one of the best arguments to prove , that his Body was translated thither . And I should not scruple to be of his mind , could I be assured that such Miracles were truly done there . The End of the Life of S. James the Great . THE LIFE OF S. JOHN . S. IOHN Evangelist . Having lived to a great age , he died at Ephesus 68 years after our Lords Passion , and was Buried neere that City . Baron . S t John put into a Cauldron of boyling oyl . Joh. 21. 21 , 32. Peter sait , Lord , what shall this man do ? Jesus saith unto hun . if I will that he tarry till I come , what is that to thee ? 1 Pet. 4. 12. Think it not strange concerning I fiery trial that is to try you , as though some strange thing hapned to you . His kindred and relations ; whether eminent for Nobility . The peculiar favours conferred upon him by our Saviour . His lying in our Lord's Bosom . His attending at the crucifixion . Our Lord 's committing the Blessed Virgin to his care . The great intimacy between him and Peter . How long he resided at Jerusalem . Asia his Apostolical Province . His planting Christianity there , and in other parts of the East . His being sent prisoner to Rome , and being put into a Caldron of boiling Oil by the command of Domitian . His banishment into Patmos . Transportation , what kind of punishment . Capitis Diminutio what . His writing the Apocalypse there . The tradition of his hand wherewith he wrote it , being still kept there . His return to Ephesus , and governing the affairs of that Province . His great Age , and Death . The fancy of his being still alive , whence derived by the Ancients . The Tradition of his going alive into his Grave , and sleeping there . Several counterfeits pretending themselves to be S. John. His Celibacy ; whether he was ever married . His humility . His admirable love and charity , and hearty recommending it to the last . His charity to mens Souls . His endangering himself to reclaim 〈◊〉 debauched young man. His singular vigilancy against Hereticks and Seducers . His publick disowning Cerinthus his company , Cerinthus , who , and what his principles . The Heresie of Ebion , what . Nicolaitans , who ; whence their Original . An account of Nicolas the Deacon's separating from his Wife . The vile principles and practises of his pretended followers . S. John's writings . His Revelation . Dionysius Alexandrinus his judgment concerning it , and its Author . Asserted and proved to be S. John's . The ground of doubting , what . His Gospel when and where written . The solemn 〈◊〉 , and causes moving him to undertake it . The subject of it sublime and mysterious . Admired and cited by Heathen Philosophers . It s Translation into Hebrew . His first Epistle , and the design of it . His two other Epistles to whom written , and why not admitted of old . His 〈◊〉 and way of writing considered . The great Encomium given of his writings by the ancient Fathers . 1. SAINT John was a Galilean , the Son of Zebedee and Salome , younger Brother to S. James , together with whom he was brought up in the Trade of Fishing . * S. 〈◊〉 makes him remarkable upon the account of his Nobility , whereby he became acquainted with the High-Priest , and resolutely ventured himself amongst the Jews at our Saviour's Trial , prevailed to introduce Peter into the Hall , was the only Apostle that attended our Lord at his Crucifixion , and afterwards durst own his Mother , and keep her at his own house . But the nobility of his Family , and especially that it should be such as to procure him so much respect from persons of the highest rank and quality , seems not reconcileable with the meanness of his Father's Trade , and the privacy of his fortunes . And for his acquaintance with the High-Priest , I should rather put it upon some other account , especially if it be true what * Nicephorus relates , That he had lately sold his Estate left him by his Father in Galilee to Annas the High-Priest , and had therewith purchased a fair house at Jerusalem , about Mount Sion , whence he became acquainted with him . Before his coming to Christ , he seems for some time to have been Disciple to John the Baptist , being probably that other disciple that was with Andrew , when they left the Baptist to follow our Saviour , so particularly does he relate all circumstances of that transaction , though modestly , as in other parts of his Gospel , concealing his own name . He was at the same time with his Brother called by our Lord both to the Discipleship and Apostolate , by far the youngest of all the Apostles , as the Ancients generally affirm , and his great Age seems to evince , living near LXX . years after our Saviour's suffering . 2. THERE is not much said concerning him in the 〈◊〉 story , more than what is recorded of him in conjunction with his Brother James , which we have already remarked in his life . He was peculiarly dear to his Lord and Master , being the Disciple whom Jesus loved , that is , treated with more freedom and familiarity than the rest . And indeed he was not only one of the Three , whom our Saviour made partakers of the private passages of his life , but had some instances of a more particular kindness and favour conferred upon him . Witness his lying in our Saviour's bosom at the Paschal Supper , it being the custom of those times to lie along at meals upon Couches , so that the second lay with his head in the bosom of him that was before him ; this honourable place was not given to any of the Aged , but reserved for our Apostle : Nay , when Peter was desirous to know , which of them our Saviour meant , when he told them that one of them should betray him , and durst not himself propound the question , he made use of S. John ( whose familiarity with him might best warrant such an enquiry ) to ask our Lord ; who thereupon made them understand , 't was Judas whom he designed by the Traitor . This favour our Apostle endeavoured in some measure to answer by returns of particular kindness and constancy to our Saviour , staying with him , when the rest deserted him . Indeed upon our Lord's first apprehension he fled after the other Apostles , it not being without some probabilities of reason , that the Ancients conceive him to have been that young man that followed after Christ ; having a linen cloath cast about his naked body , whom when the Officers laid hold upon , he left the linen cloath , and fled naked from them . This in all likelihood was that garment that he had cast about him at Supper ( for they had peculiar Vestments for that purpose ) and being extremely affected with the Treason , and our Lord 's approaching Passion , had forgot to put on his other garments , but followed him into the Garden in the same habit wherewith he arose from the Table , it being then night , and so less liable to be taken notice of either by himself or others . But though he 〈◊〉 at present to avoid that sudden violence that was offered to him , yet he soon recovered himself , and returned back to seek his Master , confidently entred into the High-Priests Hall , and followed our Lord through the several passages of his Trial , and at last waited upon him ( and for any thing we know , was the only Apostle that did so ) at his Execution , owning him , as well as being own'd by him , in the midst of arms and guards , and in the thickest crowds of his most inveterate enemies . Here it was that our Lord by his last Will and Testament made upon the Cross , appointed him Guardian of his own Mother , the Blessed Virgin ; When he saw his Mother , and the Disciple standing by whom he loved , he said unto his Mother , Woman , behold thy Son , see , here is one that shall supply my place , and be to thee instead of a Son , to love and honour thee , to provide and take care for thee : and to the Disciple he said , Behold thy Mother ; Her , whom thou shalt henceforth deal with , treat and observe with that duty and honourable regard , which the relation of an indulgent Mother challenges from a pious and obedient Son : whereupon he took her into his own House , her Husband Joseph being some time since dead , and made her a principal part of his charge and care . And certainly the Holy Jesus could not have given a more honourable testimony of his particular respect and kindness to S. John , than to commit his own Mother , whom of all earthly Relations he held most dear and valuable , to his trust and care , and to substitute him to supply that duty which he himself paid her while he was here below . 3. AT the first news of our Lord's return from the dead , he , accompanied with Peter , presently hasted to the Sepulchre . Indeed there seems to have been a mutual intimacy between these two Apostles more than the rest . 'T was to Peter that S. John gave the notice of Christ's appearing , when he came to them at the Sea of 〈◊〉 in the habit of a stranger ; and it was for John that Peter was so sollicitously inquisitive to know what should become of him . After Christ's Ascension , we find these two going up to the Temple at the Hour of Prayer , and miraculously healing the poor impotent Cripple ; both Preaching to the People , and both apprehended together by the Priests and 〈◊〉 , and thrown into Prison , and the next Day brought forth to plead their cause before the 〈◊〉 . These were the two chosen by the Apostles to send down to Samaria , to settle and confirm the Plantations which Philip had made in those Parts , where they confounded and baffled Simon the Magician , and set him in an hopeful way to repentance . To these S. Paul addressed himself , as those that seemed to be Pillars among the rest , who accordingly gave him the right hand of fellowship ; and confirmed his mission to the Gentiles . 4. IN the division of Provinces which the Apostles made among themselves , * Asia fell to his share , though he did not presently enter upon his charge , otherwise we must needs have heard of him in the account which S. Luke gives of S. Paul's several Journies into , and residence in those parts . Probable therefore it is , that he dwelt still in his own House at Jerusalem , at least till the death of the Blessed Virgin ( and this is plainly asserted by ‖ Nicephorus from the account of those Historians that were before him ) whose death ( says * 〈◊〉 ) hapned Ann. Chr. XLVIII . about Fifteen Years after our Lord's Ascension . Some time ( probably Years ) after her death he took his Journy into Asia , and industriously applied himself to the propagating Christianity , Preaching where the Gospel had not yet taken place , and confirming it where it was already planted . Many Churches of note and eminency were of his foundation , Smyrna , Pergamus , Thyatira , Sardis , Philadelphia , Laodicea , and others ; but his chief place of residence was at Ephesus , where S. Paul had many Years before setled a Church , and constituted Timothy Bishop of it . Nor can we suppose that he confined his Ministry meerly to Asia Minor , but that he Preached in other Parts of the East ; probably in Parthia , his first Epistle being anciently intitled to them ; and the * Jesuits in the relation of their success in those Parts , assure us that the Bassorae ( a People of India ) constantly affirm from a Tradition received from their Ancestors , that S. John Planted the Christian Faith there . 5. HAVING spent many Years in this imployment , he was at length accused to Domitian , who had begun a Persecution against the Christians , as an eminent assertor of Atheism and impiety , and a publick subverter of the Religion of the Empire . By his command the Proconsul of Asia sent him bound to ‖ Rome , where his treatment was , what might be expected from so bloody and barbarous a Prince ; he was cast into a Cauldron of boyling Oyl , or rather Oyl set on Fire . But that Divine Providence that secured the three Hebrew Captives in the flames of a burning Furnace , brought this 〈◊〉 Man safe out of this , one would have thought , unavoidable destruction . An instance of so signal preservation , as had been enough to perswade a considering Man , that there must be a Divinity in that Religion that had such mighty and solemn attestations . But Miracles themselves will not convince him , that 's fallen under an hard heart , and an injudicious mind . The cruel Emperor was not satisfied with this , but presently orders him to be banished and transported into an Island . This was accounted a kind of capital punishment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says * Pachymer , speaking of this very instance , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood as extending to life , but loss of priviledge . Therefore this punishment in the ‖ Roman Laws is called Capitis 〈◊〉 ( and it was the second sort of it ) because the Person thus banished was disfranchised , and the City thereby lost an head . It succeeded in the room of that ancient punishment , Aqua & igni interdicere , to interdict a Person the use of Fire and Water , the two great and necessary conveniences of Man's life , whereby was tacitly implied , that he must for his own defence betake himself into banishment ; it being unlawful for any to accommodate him with Lodging or Diet , or any thing necessary to the support of life . This banishing into Islands was properly called Deportatio , and was the worst and severest kind of exile , whereby the criminal forfeited his Estate , and being bound and put on Ship-board was by publick Officers transported into some certain Island ( which none but the Emperor himself might assign ) there to be confined to perpetual banishment . The place of our S. John's banishment was not Ephesus , as * Chrysostome by a great mistake makes it , but Patmos , a disconsolate Island in the Archipelago , where he remained several Years , instructing the Inhabitants in the Faith of Christ. Here it was about the latter end of Domitian's Reign , ( as 〈◊〉 tells ‖ us ) that he wrote his Apocalypse or Book of Revelations , wherein by frequent Visions and Prophetical representments , he had a clear Scheme and Prospect of the state and condition of Christianity in the future Periods and Ages of the Church . Which certainly was not the least instance of that kindness and favour which our Lord particularly shew'd to this Apostle ; and it seemed very suitable at this time , that the goodness of God should over-power the malice of Men , and that he should be entertained with the more 〈◊〉 converses of Heaven , who was now cut off from all ordinary conversation and society with Men. In a Monastery of Caloires , or Greek Monks in this Island , they shew a dead Man's hand at this * day , the Nails of whose Fingers grow again as oft as they are paired ; which the Turks will have to be the hand of one of their Prophets , while the Greeks constantly affirm it to have been the hand of S. John , wherewith he wrote the Revelations . 6. DOMITIAN , whose prodigious wickednesses had rendred him infamous and burdensome to the World , being taken out of the way , Cocceius Nerva succeeded in the Empire , a prudent Man , and of a milder and more sober temper . He rescinded the odious Acts of his Predecessor , and by publick Edict recalled those from banishment , whom the fury of Domitian had sent thither . S. John taking the advantage of this general Indulgence , left Patmos , and returned into Asia , his ancient charge , but chiefly fixed his Seat at 〈◊〉 , the care and presidency whereof ( Timothy their Bishop having been lately martyr'd by the People for perswading them against their Heathen-Feasts and Sports , especially one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein was a mixture of debauchery and ‖ idolatry ) he took upon him , and by the assistance of seven Bishops governed that large spacious Diocese ; * Nicephorus adds , that he not only managed the affairs of the Church , ordered and disposed the Clergy , but erected Churches , which surely must be meant of Oratories , and little places for their solemn conventions , building Churches in the modern notion , not being consistent with the poverty and persecution of Christians in those early times . Here at the request of the Bishops of Asia he wrote his Gospel ( they are Authors of no credit and value , that make it written during his confinement in the Isle of Patmos ) with very solemn preparation , whereof more when we come to consider the Writings which he left behind him . 7. HE lived till the time of Trajan , about the beginning of whose Reign he departed this Life , very Aged , about the Ninety-eighth or Ninety-ninth Year of his Life , as is generally thought . * Chrysostome is very positive , that he was an Hundred Years old when he wrote his Gospel , and that he liv'd full Twenty Years after . The same is affirmed by ‖ Dorotheus , that he lived CXX . Years : which to me seems altogether improbable , seeing by this account he must be Fifty Years of Age when called to be an Apostle , a thing directly contrary to the whole consent and testimony of Antiquity , which makes him very young at the time of his calling to the Apostolick Office. He died ( says the * Arabian ) in the expectation of his blessedness , by which he means his quiet and peaceable departure , in opposition to a violent and bloody death . Indeed Theophylact , and others before him conceive him to have died a Martyr , upon no other ground , than what our Saviour told him and his Brother , that they should drink of the Cup , and be baptized with the Baptism wherewith he was baptized , which ‖ Chrysostom strictly understands of Martyrdom and a bloudy death . It was indeed literally verified in his brother James ; and for him , though , as * S. Hierom observes , he was not put to death , yet may he be truly stiled a Martyr , his being put into a vessel of boiling Oil , his many years banishment , and other sufferings in the cause of Christ , justly challenging that honourable title , though he did not actually lay down his life for the testimony of the Gospel , it being not want of good will either in him or his enemies , but the Divine Providence immediately over-ruling the powers of nature , that kept the malice of his enemies from its full execution . 8. OTHERS on the contrary are so far from admitting him to die a Martyr , that they question , nay , peremptorily deny that he ever died at all . The first Assertor , and that but obliquely , that I find of this opinion , was Hippolytus Bishop of Porto , and Scholar to Clemens of Alexandria , who ranks him in the same capacity with Enoch and Elias ; for speaking of the twofold coming of Christ , he tells * us , that his first coming in the flesh had John the Baptist for its forerunner , and his second to Judgment shall have Enoch , Elias , and S. John. ‖ Ephrem Patriarch of Antioch is more express , he tells us , there are three persons , answerable to the three dispensations of the word , yet in the body , Enoch , Elias , and S. John , Enoch before the Law , Elias under the Law , and S. John under the Gospel ; concerning which last , that he never died , he confirms both from Scripture and Tradition , and quotes S. Cyrill ( I suppose he means him of Alexandria ) as of the same opinion . The whole foundation upon which this Error is built , was that discourse that passed between our Lord and Peter concerning this Apostle : For Christ having told Peter what was to be his own fate , Peter enquires what should become of S. John , knowing him to be the Disciple whom Jesus loved ? Our Lord rebukes his curiosity , by asking him , what that concerned him , If I will that he 〈◊〉 till I come , what is that to thee ? This the Apostles misunderstood , and a report presently went out amongst them , That that Disciple should not die : Though S. John , who himself records the passage , inserts a caution , That Jesus did not say , he should not die , but only what if I will that he tarry till I come ? Which doubtless our Lord meant of his coming ( so often mentioned in the New Testament ) in Judgment upon the Jews , at the 〈◊〉 overthrow of Jerusalem , which S. John out-lived many years ; and which our Lord particularly intended when elsewhere he told them , Verily I say unto you , there be some standing here , which shall not taste of death , till they see the Son of man coming in his Kingdom . 9. FROM the same Original sprang the report , that he only lay sleeping in his Grave . The story was currant in S. Augustines days , from whom we receive this account , though possibly the Reader will smile at the conceit . He tells * us , 't was commonly reported and believed that S. John was not dead , but that he rested like a man asleep in his Grave at Ephesus , as plainly appeared from the dust sensibly boiling and bubling up , which they accounted to be nothing else but the continual motion of his breath . This report S. Augustine seems inclinable to believe , having received it , as he tells us , from very credible hands . He further adds out of some Apocryphal writings , what was generally known and reported , that when S. John , then in health , had caused his Grave to be dug and prepared , he laid himself down in it as in a Bed , and as they thought , only fell asleep . * Nicephorus relates the story more at large , from whom ( if it may be any pleasure to entertain the Reader with these things ) we shall give this account . S. John foreseeing his translation into Heaven , took the Presbyters and Ministers of the Church of Ephesus , and several of the Faithful , along with him out of the City , carried them unto a Cemetery near at hand , whither he himself was wont to retire to prayer , and very earnestly recommended the state of the Churches to God in prayer . Which being done , he commanded a Grave to be immediately dug , and having instructed them in the more recondite mysteries of Theologie , the most excellent precepts of a good life , concerning Faith , Hope , and especially Charity , confirmed them in the 〈◊〉 of Religion , commended them to the care and blessing of our Saviour , and solemnly taking his leave of them , he signed himself with the sign of the Cross , and before them all went down into the Grave ; strictly charging them , to put on the Grave-stone , and to make it fast , and the next day to come and open it , and take a view of it . They did so , and having opened the Sepulchre , found nothing there but the Grave clothes which he had left behind him . To all which let me add , while my hand is in these things , what * Ephrem relates , that from this Grave , wherein he rested so short a time , a kind of Sacred Oil or Unguent was wont to be gathered . Gregory of ‖ Tours says 't was Manna , which even in his time like flour was cast up from the Sepulohre , and was carried up and down the World for the curing of diseases . This report of our Apostles being yet alive , some men made use of to wild and phantastick purposes . * Beza tells us of an Impostor in his time ( whom Postellus , who vainly boasted that he had the Soul of Adam , was wont to call his Brother ) who publickly prosessed himself to be our S. John , and was afterwards burnt at Tholose in France . Nor was this any more than what was done in the more early Ages of Christianity . For ‖ Sulpitius Severus giving us an account of a young Spaniard that first professed himself to be Elias , and then Christ himself ; adds , That there was one at the same time in the East , who gave out himself to be S. John. So fast will Error , like circles in the water , multiply it self , and one mistaken place of Scripture give countenance to an hundred stories , that shall be built upon it . I have no more to add , but what we meet with in the * Arabick writer of his life , ( though it little agrees with the preceding passages ) who reports , that there were none present at his burial but his disciple Phogsir ( probably Proghor , or Prochorus , one of the seven Deacons , and generally said to have been S. John's companion and assistent ) whom he strictly charged never to discover his Sepulchre to any ; it may be for the same reason for which it is thought God concealed the body of Moses , to prevent the Idolatrous worshipping of his Reliques : And accordingly the Turks , who conceit him to be buried in the confines of Lydia , pay great honour and veneration to his Tomb. 10. S. JO H N seems always to have led a single life , and so the * Ancients tell us , nay , S. Ambrose positively ‖ affirms , that all the Apostles were married , except S. John and S. Paul. There want not indeed some , and especially the middle Writers of the * Church , who will have our Apostle to have been married , and that it was his marriage which our Lord was at in Cana of Galilee , invited thither upon the account of his consanguinity and alliance : But that being convinced by the Miracle of the Water turned into Wine , he immediately quitted his conjugal relation , and became one of our Lord's Disciples . But this , as 〈◊〉 himself confesses , is trifling , and the issue of fabulous invention , a thing wholly unknown to the Fathers and best Writers of the Church , and which not only has no just authority to support it , but arguments enough to beat it down . As for his natural temper , he seems ( as we have observed in his Brother's Life ) to have been of a more eager and resolute disposition , easily apt to be inflamed and provoked , which his reduced Age brought to a more staid and a calmer temper . He was polished by no study or arts of Learning , but what was wanting in that , was abundantly made up in the excellent temper and constitution of his mind , and that furniture of Divine graces , which he was adorned withall . His humility was admirable , studiously concealing his own worth and honour , in all his Epistles ( as * Eusebius long since observed ) he never puts down the honourable Titles of Apostle or Evangelist , but only stiles himself , and that too but sometimes , Presbyter , or Elder , alluding probably to his Age , as much as Office ; in his Gospel , when he speaks of the Disciple whom Jesus loved , he constantly conceals his own name , leaving the Reader to conjecture who was meant . Love and Charity he practised himself , and affectionately pressed upon others , our Lord 's great love to him seems to have inspired his Soul with a bigger and more generous charity than the rest : 'T is the great vein that runs through his writings , and especially his Epistles , where he urges it as the great and peculiar Law of Christianity , and without which all other pretences to Christian Religion are vain and frivolous , useless and insignificant . And this was his constant practice to his dying day . When Age and weakness grew upon him at * Ephesus , that he was no longer able to preach to them , he used at every publick meeting to be led to the Church , and say no more to them , than , Little children , love one another . And when his Auditors wearied with the constant repetition of the same thing , asked him why he always spoke the same , he answered , Because it was the command of our Lord , and that if they did nothing else , this alone was enough . 11. BUT the largest measures of his Charity he expressed in the mighty care that he shewed to the Souls of men , unweariedly spending himself in the service of the Gospel , travelling from East to West to leaven the World with the principles of that holy Religion which he was sent to propagate , patiently enduring all torments , breaking through all difficulties and discouragements , shunning no dangers , that he might do good to Souls , redeem mens minds from error and idolatry , and reduce them from the snares of a debauched and a vicious life . Witness one famous * instance . In his visitation of the Churches , near to Ephesus , he made choice of a young man , whom with a special charge for his instruction and education he committed to the Bishop of that place . The 〈◊〉 man undertook the charge , instructed his Pupil , and baptized him : And then thinking he might a little remit the reins of discipline , the youth made an ill use of his liberty , and was quickly debauched by bad companions , making himself Captain to a company of High-way men , the most loose , cruel , and profligate wretches of the Country . S. John at his return understanding this , and sharply reproving the negligence and unfaithfulness of his Tutor , resolved to find him out : And without any consideration of what danger he entred upon , in venturing himself upon persons of desperate fortunes , and forfeited consciences , he went to the mountains , where their usual haunt was ; and being here taken by the Sentinel , he desired to be brought before their Commander , who no sooner espied him coming towards him , but immediately fled . The aged Apostle followed after , but not able to overtake him , passionately intreated him to stay , promising him to undertake with God for his peace and pardon . He did so , and both melted into tears , and the Apostle having prayed with , and for him , returned him a true Penitent and Convert to the Church . This story we have elsewhere related more at large out of 〈◊〉 , as he does from Clemens Alexandrinus , since which that Tract it self of * Clemens is made publick to the World. 12. NOR was it the least instance of his care of the Church , and charity to the Souls of men , that he was so infinitely vigilant against Hereticks and Seducers , countermining their artifices , antidoting against the poison of their errors , and shunning all communion and conversation with their persons . * Going along with some of his friends at Ephesus to the Bath ( whither he used frequently to resort , and the ruines whereof of Porphyry not far from the place where stood the famous Temple of Diana , as a late ‖ eye-witness informs us , are still shewed at this day ) he enquired of the servant that waited there , who was within ; the servant told him , Cerinthus ( Epiphanius says it was Ebion , and 't is not improbable that they might be both there ; ) which the Apostle no sooner understood , but in great abhorrency he turned back , Let 's be gon my brethren ( said he ) and make haste from this place , lest the Bath wherein there is such an Heretick as Cerinthus , the great enemy of the truth , fall upon our heads . This account Irenaeus delivers from Polycarp , S. John's own Scholar and Disciple . This Cerinthus was a man of loose and pernicious principles , endeavouring to corrupt Christianity with many damnable * Errors . To make himself more considerable , he struck in with the Jewish Converts , and made a bustle in that great controversie at Jerusalem , about Circumcision and the observation of the Law of Moses . But his usual haunt was Asia , where amongst other things he openly denied Christ's Resurrection , affirmed the World to have been made by Angels , broaching unheard of Dogmata , and pretending them to have been communicated to him by Angels , venting Revelations composed by himself , as a great Apostle , affirming that after the Resurrection the reign of Christ would commence here upon Earth , and that men living again at Jerusalem , should for the space of a thousand years enjoy all manner of sensual pleasures and delights : hoping by this fools Paradise that he should tempt men of loose and brutish minds over to his party . Much of the same stamp was * Ebion ( though in some principles differing from him , as error agrees with it self as little as with truth ) who held that the holy Jesus was a mere , and a mean man , begotten by Joseph of Mary his Wife , and that the observance of the Mosaick Rites and Laws was necessary to Salvation : And because they saw S. Paul stand so full in their way , they reproached him as an Apostate from his Religion , and rejected his Epistles , owning none but S. Matthew's Gospel in Hebrew , having little or no value for the rest ; the Sabbath and Jewish Rites they observed with the Jews , and on the Lord's day celebrated the memory of our Lord's Resurrection , 〈◊〉 cording to the custom and practice of the Christians . 13. BESIDES these , there was another sort of Hereticks that infested the Church in S. John's time , the Nicolaitans , mentioned by him in his Revelation , and whose doctrine our Lord is with a particular Emphasis there said to hate ; indeed a most wretched and brutish Sect , generally supposed to derive their original from Nicolas , one of the seven Deacons , whom we read of 〈◊〉 the Acts , whereof Glemens of Alexandria gives this probable * account . This Nicolas having a beautiful Wife , and being reproved by the Apostles for being jealous of her , to shew how far he was from it , brought her forth , and gave any that would leave to marry her , affirming this to be suitable to that saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we ought to abuse the flesh . This speech , he tell us , was ascribed to S. Matthias , who taught , That we must fight with the flesh and abuse it , and not allowing it any thing for pleasure , encrease the Soul by faith and knowledge . These words and actions of his , his disciples and followers misunderstanding , and perverting things to the worst sence imaginable , began to let loose the reins , and henceforwards to give themselves over to the greatest filthiness , the most shameless and impudent uncleanness , throwing down all inclosures , making the most promiscuous mixtures lawful , and pleasure the ultimate end and happiness of Man. Such were their principles , such their practices ; whereas Nicolas , their pretended Patron and Founder , was ( says Clemens ) a sober and a temperate Man , never making use of any but his own Wife , by whom he had one Son , and several Daughters , who all liv'd in perpetual Virginity . 14. THE last instance that we shall remark of our Apostles care for the good of the Church , is the Writings which he left to Posterity . Whereof the first in time , though plac'd last , is his Apocalypse or Book of Revelations , written while consined in Patmos . It was of old not only rejected by Hereticks , but controverted by many of the Fathers themselves . 〈◊〉 Bishop of * Alexandria has a very large discourse concerning it ; he tells us , that many plainly disowned this Book , not only for the matter , but the Author of it , as being neither Apostle , no nor any Holy or Ecclesiastical Person ; that Cerinthus prefixed S. John's name to it , to give the more plausible title to his Dream of Christ's Reign upon Earth , and that sensual and carnal state that should attend it : that for his part he durst not reject it , looking upon it as containing wise and admirable mysteries , though he could not fathom and 〈◊〉 them , that he did not measure them by his own line , nor condemn , but rather admire what he could not understand ; that he owned the Author to have been an holy , and divinely-inspired Person , but could not believe it to be S. John the Apostle and Evangelist , neither stile , matter , nor method agreeing with his other Writings ; that in this he frequently names himself , which he never does in any other ; that there were several Johns at that time , and two buried at Fphesus , the Apostle , and another , one of the Disciples that dwelt in Asia , but which the Author of his Book , he leaves uncertain . But though doubted of by some , it was entertained by the far greater part of the Ancients as the genuine work of our S. John. Nor could the setting down his Name be any reasonable exception , for whatever he might do in his other Writings , especially his Gospel , where it was less necessary , Historical matters depending not so much upon his authority , yet it was otherwise in Prophetick Revelations , where the Person of the Revealer adds great weight and moment , the reason why some of the Prophets under the Old Testament did so frequently set down their own Names . The diversity of the stile is of no considerable value in this case , it being no wonder , if in arguments so vastly different the same Person do not always observe the same tenor and way of writing ; whereof there want not instances in some others of the Apostolick Order . The truth is , all circumstances concur to intitle our Apostle to be the Author of it , his name frequently expressed , its being written in the Island Patmos ( a circumstance not competible to any but S. John ) his stiling himself their Brother and Companion in Tribulation , and in the Kingdom and patience of Jesus Christ , his writing particular Epistles to the seven Churches of Asia , all planted , or at least cultivated by him , the doctrine in it suitable to the Apostolick spirit and temper , evidently bearing witness in this case . That which seems to have given ground to doubt concerning both its Author and authority , was its being long before it was usually joyned with the other Books of the holy Canon : for containing in it some passages directly levell'd at Rome , the Seat of the Roman Empire , others which might be thought to symbolize with some Jewish dreams and 〈◊〉 , it might possibly seem fit to the prudence of those Times for a while to suppress it . Nor is the conjecture of a learned * Man to be despised , who thinks that it might be intrusted in the keeping of John the Presbyter , Scholar to our Apostle , whence probably the report might arise , that he , who was only the Keeper , was the Author of it . 15. HIS Gospel succeeds , written ( say ‖ some ) in Patmos , and published at Ephesus , but as * Irenaeus , and others more truly , written by him after his return to Ephesus ; composed at the earnest intreaty and sollicitation of the Asian Bishops , and Embassadors from several Churches , in order whereunto he first caused them to proclaim a general Fast , to seek the blessing of Heaven on so great and solemn an undertaking , which being done , he set about it . And if we may believe the report of Gregory Bishop of ‖ Tours , he tells us , that upon a Hill near Ephesus there was a Proseucha , or uncovered Oratory , whither our Apostle used often to retire for Prayer and Contemplation , and where he obtained of God , that it might not Rain in that Place , till he had finished his Gospel . Nay he adds , that even in his time , no shower or storm ever came upon it . Two causes especially contributed to the writing of it ; the one , that he might obviate the early heresies of those times , especially of Ebion , Cerinthus , and the rest of that crew , who began openly to deny Christ's Divinity , and that he had any existence before his Incarnation ; the reason why our Evangelist is so express and copious in that subject . ‖ The other was , that he might supply those passages of the Evangelical History , which the rest of the Sacred Writers had omitted . Collecting therefore the other three Evangelists , he first set to his Seal , ratifying the truth of them with his approbation and consent , and then added his own Gospel to the rest , principally insisting upon the Acts of Christ from the first commencing of his Ministery to the Death of John the Baptist , wherein the others are most defective , giving 〈◊〉 any account of the first Year of our Saviour's Ministry , which therefore he made up in very large and particular Narrations . He largely records ( as Nazianzen * observes ) our Saviour's discourses , but takes little notice of his Miracles , probably because so fully and particularly related by the rest . The subject of his writing is very sublime and mysterious , mainly designing to prove Christ's Divinity , eternal pre-existence , creating of the World , &c. Upon which account ‖ Theodoret stiles his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Theology which humane understandings can never fully penetrate and find out . Thence generally by the Ancients , he is resembled to an Eagle * , soaring aloft within the Clouds , whither the weak eye of Man was unable to follow him ; hence peculiarly honoured with the title of The Divine , as if due to none but him , at least to him in a more eminent and extraordinary manner . Nay the very Gentile-Philosophers themselves could not but admire his Writings : Witness ‖ Amelius the famous Platonist , and Regent of Porphyries School at Alexandria ; who quoting a passage out of the beginning of S. John's Gospel , sware by Jupiter , that this Barbarian ( so the proud Greeks counted and called all that differed from them ) had hit upon the right notion , when he affirmed , that the Word that made all things was in the beginning , and in place of prime dignity and authority with God , and was that God that created all things , in whom every thing that was made had according to its nature its life and being ; that he was incarnate , and clothed with a body , wherein he manifested the glory and magnificence of his nature ; that after his death , he returned to the repossession of Divinity , and became the same God , which he was before his assuming a body , and taking the humane nature and flesh upon him . I have no more to observe , but that his Gospel was afterwards translated into * Hebrew , and kept by the Jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among their secret Archives and Records in their Treasury at Tiberias ; where a Copy of it was found by one Joseph a Jew , afterwards converted , and whom 〈◊〉 the Great advanced to the honour of a Count of the Empire , who breaking open the Treasury , though he missed of mony , found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Books beyond all Treasure , S. Matthew , and S. John's Gospels , and the Acts of the Apostles in Hebrew , the reading whereof greatly contributed towards his Conversion . 16. BESIDES these , our Apostle wrote three Epistles ; the first whereof is Catholick , calculated for all times and places , containing most excellent rules for the conduct of the Christian life , pressing to 〈◊〉 and purity of manners , and not to rest in a naked and empty profession of Religion , not to be led away with the crafty insinuations of Seducers , antidoting Men against the poyson of the Gnostick-principles and practices , to whom it is not to be doubted , but that the Apostle had a more particular respect in this Epistle . According to his wonted modesty he conceals his name , it being of more concernment with 〈◊〉 Men , what it is that is said , than who it is that says it . And this Epistle Eusebius tells ‖ us , was universally received , and never questioned by any ; anciently , as appears 〈◊〉 * S. Augustin , inscribed to the Parthians , though for what reason I am yet to learn , unless ( as we hinted before ) it was , because he himself had heretofore Preached in those Parts of the World. The other two Epistles are but short , and directed to particular Persons , the one a Lady of honourable Quality , the other the charitable and hospitable Gaius , so kind a friend , so courteous an entertainer of all indigent Christians . * These Epistles indeed were not of old admitted into the Canon , nor are owned by the Church in Syria at this Day , ascribed by many to the younger John , Disciple to our Apostle . But there is no just cause to question who was their Father , seeing both the Doctrine , phrase , and design of them do sufficiently challenge our Apostle for their Author . These are all the Books , wherein it pleased the Holy Spirit to make use of S. John for its Pen man and Secretary , in the composure whereof though his stile and character be not florid and elegant , yet is it grave and simple , short , and perspicuous . Dionysius of Alexandria tells us , that in his Gospel and first Epistle his phrase is more neat and elegant , there being an accuracy in the contexture both of words and matter , that runs through all the reasonings of his discourses ; but that in the Apocalypse the stile is nothing so pure and clear , being frequently mixed with more barbarous and improper phrases . Indeed his Greek generally abounds with Syriasms , his discourses many times abrupt , set off with frequent antitheses , connected with copulatives , passages often repeated , things at first more obscurely propounded , and which he is forced to enlighten with subsequent explications , words peculiar to himself , and phrases used in an uncommon sence . All which concur to render his way of writing less grateful , possibly , to the Masters of eloquence , and an elaborate curiosity . * S. Hierom observes , that in citing places out of the Old Testament , he more immediately translates from the Hebrew Original , studying to render things word for word ; for being an Hebrew of the Hebrews , admirably skill'd in the Language of his Country , it probably made him less exact in his Greek composures , wherein he had very little advantage , besides what was immediately communicated from above . But whatever was wanting in the politeness of his stile , was abundantly made up in the zeal of his temper , and the excellency and sublimity of his matter ; he truly answered his Name , Boanerges , spake and writ like a Son of Thunder . Whence it is that his Writings , but especially his Gospel , have such great and honourable things spoken of them by the Ancients . The Evangelical writings ( says ‖ S. Basil ) transcend the other parts of the Holy Volumes , in other parts God speaks to us by Servants , the Prophets ; but in the Gospels our Lord himself speaks to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but among all the Evangelical Preachers none like S. John the Son of Thunder for the sublimeness of his speech , and the heighth of his discourses beyond any Man's capacity duly to reach and comprehend . S. John as a true Son of Thunder ( says * Epiphanius ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a certain greatness of speech peculiar to himself , does as it were out of the Clouds and the dark recesses of wisdome acquaint us with Divine Doctrines concerning the Son of God. To which let me add , what S. Cyril of ‖ Alexandria among other things says concerning him , that whoever looks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the sublimity of his incomprehensible notions , the acumen and sharpness of his reason , and the quick inferences of his discourses constantly succeeding and following upon one another , must needs confess , that his Gospel perfectly exceeds all admiration . The End of S. John's Life . THE LIFE OF S. PHILIP . S t Philip After he had converted all Scythia he was at Hierapolis a City of Asia first crucified and then stoned to death Baron . May. 1o. St. Philip's Martyrdom . Act. 5. 30. Whom ye slew , & hanged on a tree . Matth. 10. 24 , 25. The disciple is not above his master , nor the servant above his Lord. It is enough for the disciple , that he be as his master , and the servant as his Lord. Galilee generally despised by the Jews , and why . The honour which our Lord put upon it . S. Andrew's birth-place . His being first called to be a Disciple , and the manner of it . An account of his ready obedience to Christ's call . What the 〈◊〉 relate concerning him considered . The discourse between our Lord and him concerning the knowledge of the Father . His preaching the Gospel in the upper Asia , and the happy effects of his Ministry . His coming to Hierapolis in Phrygia , and successful confutation of their Idolatries . The rage and fury of the Magistrates against him . His Martyrdom , Crucifixion , and Burial . His married condition . The confounding him with Philip the Deacon . The Gospel forged by the Gnosticks under his name . 1. OF all parts of Palestine Galilee seem to have passed under the greatest character of ignominy and reproach . The Country it self , because bordering upon the Idolatrous 〈◊〉 Nations , called Galilee of the Gentiles ; the people generally beheld as more rude and boisterous , more unpolished and barbarous than the rest , not remarkable either for Civility or Religion . The Galileans received him , having seen all the things that he did at Jerusalem at the Feast , for they also went up unto the Feast ; as if it had been a wonder , and a matter of very strange remark , to 〈◊〉 so much devotion in them as to attend the solemnity of the Passeover . Indeed both Jew and Gentile conspired in this , that they thought they could not fix a greater title of reproach upon our Saviour and his followers , than that of Galilean . Can any good thing come out of Nazareth ? a City in this Province , said Nathanael concerning Christ. Search and look ( say the Pharisees ) for out of Galilee ariseth no Prophet ; as if nothing but briers and thorns could grow in that soil . But there needs no more to confute this ill-natured opinion , than that our Lord not only made choice of it as the seat of his ordinary 〈◊〉 and retreat , but that hencehe chose those excellent persons , whom he made his Apostles , the great instruments to convert the World. Some of these we have already given an account of , and more are yet behind . 2. OF this number was S. Philip , born at Bethsaida , a Town near the Sea of Tiberias , the City of Andrew and Peter . Of his Parents and way of life the History of the 〈◊〉 〈◊〉 no notice , though 〈◊〉 he was a Fisherman , the Trade general of that 〈◊〉 . He had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 honour of being first called to the Discipleship , 〈◊〉 thus came to pass . Our Lord soon after his return from the wilderness having met with Andrew and his brother Peter , after some short discourse parted from them : And the very next day , as he was passing through Galilee , he found Philip , whom he presently commanded to follow him , the constant form which he used in making choice of his Disciples , and those that did inseparably attend upon him . So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or prerogative of being first called , evidently belongs to Philip , he being the first-fruits of our Lord's Disciples . For though Andrew and Peter were the first that came to , and conversed with Christ , yet did they immediately return to their Trade again , and were not called to the Discipleship till above a whole year after , when John was cast into prison . * Clemens 〈◊〉 tells us , that it was Philip , to whom our Lord said ( when he would have excused himself at present , that he must go bury his Father ) Let the dead bury their dead , but follow 〈◊〉 me . But besides that he gives no account , whence he derived this intelligence , it is plainly inconsistent with the time of our Apostle's call , who was called to be a Disciple a long time before that speech and passage of our Saviour . It may seem justly strange that Philip should at first sight so readily comply with our Lord's command , and turn himself over into his service , having not yet seen any miracle , that might evince his 〈◊〉 - ship , and Divine Commission , nor probably so much as heard any tidings of his appearance ; and especially being a Galilean , and so of a more rustick and unyielding temper . But it cannot be doubted but that he was admirably versed in the writings of Moses and the Prophets . * Metaphrastes assures us ( though how he came to know it otherwise than by conjecture , I cannot imagine ) that from his childhood he had excellent education , that he frequently read over Moses his Books , and considered the Prophecies that related to our Saviour : And was no question awakened with the general expectations that were then on foot among the Jews ( the date of the Prophetick Scriptures concerning the time of Christ's coming being now run out ) that the 〈◊〉 would immediately appear . Add to this , that the Divine grace did more immediately accompany the command of Christ , to incline and dispose him to believe , that this person was that very 〈◊〉 that was to come . 3. NO sooner had Religion taken possession of his mind , but like an active principle it began to 〈◊〉 , and diffuse it self . A way he goes , and 〈◊〉 Nathanael , a person of note and eminency , acquaints him with the tidings of the new-found Messiah , and conducts him to him . So forward is a good man to draw and direct others in the same way to happiness with himself . After his call to the Apostleship much is not recorded of him in the Holy story : 'T was to him that our Saviour propounded the question , What they should do for so much bread in the wilderness , as would feed so vast a multitude , to which he answered , That so much was not easily to be had ; not considering , that to feed two or twenty thousand are equally 〈◊〉 to Almighty Power , when pleased to exert it self . 'T was to him that the Gentile Proselytes that came up to the Passeover addressed themselves , when desirous to see our Saviour , a person of whom they had heard so loud a fame . 'T was with him that our Lord had that discourse concerning himself a little before the last Paschal Supper . The holy and compassionate Jesus had been fortifying their minds with fit considerations against his departure from them , had told them , that he was going to prepare room for them in the Mansions of the Blessed , that he himself was the way , the truth , and the life , and that no man could come to the Father but by him , and that knowing him , they both knew and had seen the Father . Philip not duly understanding the force of our Saviour's reasonings , begged of him , that he would shew them the Father , and then this would abundantly convince and satisfie them . We can hardly suppose he should have such gross conceptions of the Deity , as to imagine the Father vested with a corporeal and visible nature ; but Christ having told them that they had seen him , and he knowing that God of old was wont frequently to appear in a visible shape , he only desired that he would 〈◊〉 himself to them by some such appearance . Our Lord gently reproved his ignorance , that aster so long attendance upon his instructions , he should not know , that he was the Image of his Father , the express characters of his infinite wisdom , power and goodness appearing in him , that he said and did nothing but by his Father's appointment , which if they did not believe , his miracles were a sufficient evidence : That therefore such demands were unnecessary and impertinent , and that it argued great weakness after more than three years education under his discipline and Institution to be so unskilful in those matters . God expects improvement according to mens opportunities , to be old 〈◊〉 ignorant in the School of Christ , deserves both reproach and punishment , 't is the character of very bad persons , that they are ever learning , but never come to the knowledge of the truth . 4. IN the distribution of the several Regions of the World made by the Apostles , though no mention be made by Origen or 〈◊〉 , what part fell to our Apostle , yet we are told by * others , that the Upper Asia was his Province ( the reason doubtless why he is said by many to have preached and planted Christianity in 〈◊〉 ) where he applied himself with an indefatigable diligence and industry to recover men out of the snare of the Devil , to the embracing and acknowledgment of the truth . By the constancy of his preaching , and the efficacy of his Miracles he gained numerous Converts , whom he baptized into the Christian Faith , at once curing both Souls and Bodies , their Souls of Error and Idolatry , their Bodies of infirmities and distempers , healing diseases , dispossessing Daemons , setling Churches , and appointing them Guides and Ministers of Religion . 5. HAVING for many years successfully managed his Apostolical Office in all those parts , he came in the last periods of his life to Hierapolis in Phrygia , a City rich and populous , but answering its name in its Idolatrous Devotions . Amongst the many vain and trifling Deities , to whom they payed religious adoration , was a Serpent or Dragon ( in memory no doubt of that infamous Act of Jupiter , who in the shape of a Dragon insinuated himself into the embraces of Proserpina , his own Daughter begot of Ceres , and whom these phrygians chiefly worshipped , as * Clemens Alexandrinus tells us , so little reason had ‖ Baronius to say that they worshipped no such God ) of a more prodigious bigness than the rest , which they worshipped with great and solemn veneration . S. Philip was troubled to see the people so wretchedly enslaved to error , and therefore continually solicited Heaven , till by prayer and calling upon the name of Christ , he had procured the death , or at least vanishing of this famed and beloved Serpent : Which done , he told them , how unbecoming it was to give Divine honours to such odious creatures , that God alone was to be worshipped as the great Parent of the World , who had made man at first after his own glorious Image , and when fallen from that innocent and happy state , had sent his own Son into the World to redeem him , who died , and rose from the dead , and shall come again at the last day , to raise men out of their Graves , and to sentence and reward them according to their works . The success was , that the people were ashamed of their fond Idolatry , and many broke loose from their chains of darkness , and ran over to Christianity . Whereupon the great enemy of mankind betook himself to his old methods , cruelty and persecution . The Magistrates of the City seise the Apostle , and having put him into prison , caused him to be severely whip'd and scourg'd . This preparatory cruelty passed , he was led to execution , and being bound , was hanged up by the neck against a pillar , though others tell us , that he was crucified . We are further told , that at his execution the Earth began suddenly to quake , and the ground whereon the people stood , to sink under them , which when they apprehended and bewailed as an evident act of Divine vengeance pursuing them for their sins , it as suddenly stopt , and went no further . The Apostle being dead , his body was taken down by S. Bartholomew , his fellow-sufferer , though not finally executed , and Mariamne , S. Philip's Sister , who is said to have been the constant companion of his travels , and decently buried , after which having confirmed the people in the Faith of Christ , they departed from them . 6. THAT S. Philip was married , is generally affirmed by the Antients ; * Clemens of Alexandria reckons him one of the married Apostles , and that he had Daughters , whom he disposed in marriage : ‖ Polycrates Bishop of Ephesus tell us , that Philip , one of the Twelve Apostles , died at 〈◊〉 , with two of his Daughters , who persevered in their Virginity , and that he had a third which died at 〈◊〉 . The truth is , the not careful distinguishing between Philip the Deacon ( who lived at Caesarea , and of whose four Virgin-daughters we read in the History of the Apostles Acts ) and our Apostle , has bred some confusion among the Ancients in this matter . But the account concerning them is greatly different ; sor as they differed in their Persons and Offices , the one a Deacon , the other an Apostle , so also in the number of their Children , four Daughters being ascribed to the one , while three only are attributed to the other . He was one of the Apostles who left no Sacred writings behind him , the greater part of the Apostles ( as * Ensebius observes ) having little leisure to write Books , being imployed in ministeries more immediately useful and subservient to the happiness of mankind : Though ‖ Epiphanius tells us , that the Gnosticks were wont to produce a Gospel forged under S. Philip's name , which they abused to the patronage of their horrible principles , and more brutish practises . The End of S. Philip's Life . THE LIFE OF S. BARTHOLOMEW . S. BARTHOLOMEW He was flea'd aliue by the command of a Barbarous King. Place this to the Collect for St. Bartholomews day . St. Bartholomew's Martyrdom . Rom. 8. 36 , 37. For thy sake we are killed all the daylong , we are accounted as sheep for the slaughter : But in all these things we are more then . Conquerours . The silence concerning this Apostle in the History of the Gospel . That he is the same with Nathanael , proved by many probable arguments . His title of Bar-Tholmai , whence . The School of the Tholmaeans . An objection against his being Nathanael answered . His descent and way of life . His first coming to Christ , and converse with him . In what parts of the world he planted the Christian Faith. His preaching in India , and leaving S. Matthew's Gospel there . His return to Hierapolis , and deliverance there from Crucifixion . His removal to Albanopolis in Armenia , and suffering Martyrdom there for the Faith of Christ. His being first flead alive , and then crucified . The fabulous Gospel attributed to him . 1. THAT S. Bartholomew was one of the Twelve Apostles , the Evangelical History is most express and clear , though it seems to take no further notice of him , than the bare mention of his name . Which doubtless gave the first occasion to many , both anciently and of later time , not without reason to suppose , that he lies concealed under some other name , and that this can be no other than Nathanael , one of the first Disciples that came to Christ. Accordingly we may observe , that as S. John never mentions Bartholomew in the number of the Apostles , so the other Evangelists never take notice of Nathanael , probably because the same person under two several names : And as in John , Philip and Nathanael are joyned together in their coming to Christ , so in the rest of the Evangelists Philip and Bartholomew are constantly put together without the least variation ; for no other reason , I conceive , than because as they were joyntly called to the Discipleship , so they are joyntly referred in the Apostolick Catalogue ; as afterwards we find them joynt-companions in the writings of the Church . But that which renders the thing most specious and probable is , that we find Nathanael particularly reckoned up with the other Apostles , to whom our Lord appeared at the Sea of Tiberias after his Resurrection , where there were together Simon Peter , and Thomas , and Nathanael of Gana in Galilee , and the two sons of Zebedee , and two other of his Disciples , who probably were Andrew and Philip. That by Disciples is here meant Apostles ; is evident , partly from the names of those that are reckoned up , partly because it is said , that this was the third time that Jesus appeared to his Disciples , it being plain that the two foregoing appearances were made to none but the Apostles . 2. HAD he been no more than an ordinary Disciple , I think no tolerable reason can be given , why in filling up the vacancy made by the death of Judas , he being so eminently qualified for the place , should not have been propounded as well as either Barsabas or Matthias , but that he was one of the Twelve already . Nor indeed is it reasonable to suppose , that Bartholomew should be his proper name , any more than Bar-Jona the proper name of Peter , importing no more than his relative capacity , either as a Son , or a Scholar . As a Son , it notes no more than his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Tholmai , a name not uncommon amongst the Jews , it being customary among them for the son thus to derive his name , so Bar-Jona , Bartimeus , the son of Timeus , &c. and to be usually called rather by this relative , than his own proper name , thus Joseph was called Barsabas , thus Barnabas constantly so stiled , though his right name was Joses . Or else it may relate to him as a Disciple of some particular Sect and Institution among the Jews , it being a custom for Scholars out of a great reverence for their Masters , or first Institutors of that way , to adopt their names , as Ben-Ezra , Benuziel , &c. And this will be much more evident , if the observation which * one makes be true ( which yet I will not contend for ) that as several Sects in the Jewish Church denominated themselves from some famous person of that Nation , the Essenes from Enosh , the Sadduces from Sadock , so there were others that called themselves Tholmaeans , from Thalmai , Scholar to Heber the ancient Master of the Hebrews , who was of the race or institution of the Enakim , who flourished in Debir and Hebron , with whom Abraham was confederate , that is , joyned himself to their society . And of this Order and Institution , he tells us , Nathanael seems to have been , hence called Bartholomew , the Son or Scholar of the Tholmaeans ; hence said to be an Israelite indeed , that is , one of the ancient race of the Schools and Societies of Israel . This , if so , would give us an account of his skill and ability in the Jewish Law , wherein he is generally supposed to have been a Doctor or Teacher . But which soever of these two accounts of his denomination shall find most favour with the Reader , either of them will serve my purpose , and reconcile the difference that seems to be between S. John and the other Evangelists about his name , the one stiling him by his proper name , the other by his relative and paternal title . To all this , if necessary , I might add the consent of Learned men , who have given in their suffrages in this matter , that it is but the same person under several * names . But hints of this may suffice . These arguments , I confess , are not so forcible and convictive as to command assent , but with all their circumstances considered , are suffioient to incline and sway any mans belief . The great and indeed only reason brought against it , is what * S. Augustine objected of old , that it is not probable that our Lord would chuse Nathanael , a Doctor of the Law , to be one of his Apostles , as designing to confound the wisdom of the World by the preaching of the Ideot and the unlearned . But this is no reason to him that considers , that this objection equally lies against S. Philip , for whose skill in the Law and Prophets there is as much evidence in the History of the Gospel , as for Nathanael's ; and much stronglier against S. Paul , than whom ( besides his abilities in all humane Learning ) there were few greater Masters in the Jewish Law. 3. THIS difficulty being cleared , we proceed to a more particular account of our Apostle . By some he is thought to have been a Syrian , of a noble extract , and to have derived his pedigree from the Ptolomies of Egypt , upon no other ground , I believe , than the more analogy and sound of the name . 'T is plain , that he , as the rest of the Apostles , was a Galilean , and of Nathanael we know it is particularly said , that he was of Gana in Galilee . The Scripture takes no notice of his Trade or way of life , though some circumstances might seem to intimate that he was a Fisherman , which Theoderet affirms of the Apostles in general , and another particularly reports of our Apostle . At his first coming to Christ ( supposing him still the same with Nathanael ) he was conducted by Philip , who told him that now they had found the long-look'd for Messiah , so oft foretold by Moses and the Prophets , Jesus of Nazareth , the son of Joseph : And when he objected that the Messiah could not be born at Nazareth , Philip bids him come and satisfie himself . At his first approach our Lord entertains him with this honourable character , that he was an Israelite indeed , a man of true simplicity and integrity ; as indeed his simplicity particularly appears in this , that when told of Jesus , he did not object against the meanness of his Original , the low condition of his Parents , the narrowness of their fortunes , but only against the place of his birth , which could not be Nazareth , the Prophets having peremptorily foretold , that the Messiah should be born at Bethlehem . By this therefore he appeared to be a true Israelite , one that waited for redemption in Israel , which from the date of the Scripture-predictions he was assured did now draw nigh . Surprized he was at our Lord's salutation , wondring how he should know him so well at first sight , whose face he had never seen before . But he was answered , that he had seen him while he was yet under the Fig-tree , before Philip called him . Convinc'd with this instance of our Lord's Divinity , he presently made this confession , That now he was sure , that Jesus was the promised Messiah , the Son of God , whom he had appointed to be the King and Governour of his Church . Our Saviour told him , that if upon this inducement he could believe him to be the Messiah , he should have far greater arguments to confirm his faith , yea , that ere long he should behold the Heavens opened to receive him thither , and the Angels visibly appearing to wait and attend upon him . 4. CONCERNING our Apostles travels up and down the World to propagate the Christian Faith , we shall present the Reader with a brief account , though we cannot warrant the exact order of them . That he went as far as India , is owned by all , which surely is meant of the hither India , or the part of it lying next to Asia ; * Socrates tells us , 't was the India bordering upon AEthiopia , meaning no doubt the Asian AEthiopia ( whereof we shall speak in the life of S. Thomas ) ‖ Sophronius calls it the Fortunate India , and tells us , that here he left behind him S. Matthew's Gospel , whereof * Ensebius gives a more particular relation : That when Pantaenus , a man famous for his skill in Philosophy , and especially the Institutions of the Stoicks , but much more for his hearty affection to Christianity , in a devout and zealous imitation of the Apostles , was inflamed with a desire to propagate the Christian Religion unto the Eastern Countries , he came as far as India it self . Here amongst some that yet retained the knowledge of Christ , he found S. Matthew's Gospel , written in Hebrew , left here ( as the tradition was ) by S. Bartholomew , one of the twelve Apostles , when he preached the Gospel to these Nations . 5. AFTER his labours in these parts of the World , he returned to the more Western and Northern parts of Asia . At Hieropolis in Phrygia we find him in company with S. Philip , instructing that place in the principles of Christianity , and convincing them of the folly of their blind Idolatries . Here by the enraged Magistrates he was at the same time with Philip designed for Martyrdom ; in order whereunto he was fastned upon the Cross , with an intent to dispatch him ; but upon a sudden conviction that the Divine Justice would revenge their death , he was taken down again and dismissed . Hence probably he went into Lycaonia , the people whereof * Chrysostom assures us , he instructed and trained up in the Christian discipline . His last remove was to Albanople in Armenia the ‖ Great ( the same no doubt which * Nicephorus calls Urbanople , a City of Cilicia ) a place miserably over-grown with Idolatry ; from which while he sought to reclaim the people , he was by the Governour of the place commanded to be crucified , which he chearfully underwent , comforting and confirming the Convert Gentiles to the last minute of his life . ‖ Some add , that he was crucified with his head downwards , others that he was flead , and his skin first taken off , which might consist well enough with his Crucifixion , excoriation being a punishment in use , not only in Egypt , but amongst the Persians , next neighbours to these Armenians ( as * Ammianus Marcellinus assures us , and ‖ Plutarch records a particular instance of Mesabates the Persian Eunuch first flead alive , and then crucified ) from whom they might easily borrow this piece of barbarous and inhumane cruelty . As for the several stages to which his Body removed after his death , first to Daras , a City in the borders of Persia , then to Liparis , one of the AEolian Islands , thence to Beneventum in Italy , and last of all to Rome , they that are fond of those things , and have better leisure , may enquire . Hereticks persecuted his memory after his death , no less than Heathens did his person while alive , by forging and fathering a fabulous Gospel upon his name , which , together with others of like stamp , * Gelasius Bishop of Rome justly branded as Apocryphal , altogether unworthy the name and patronage of an Apostle . The End of S. Bartholomew's Life . THE LIFE OF S. MATTHEW . S. MATHEW . S. Mathew the Apostle and Euangelist . preached the Gospel in AEthiopia and was there slayn with an Holbert Bed el Baron Sept. 21 St Mathew his Martyrdom . 1 Pet. 3. 14. If ye suffer for righteousnesse sake happy are ye , & be not afraid of their terrour , neither be ye troubled : His Birth-place and Kindred . His Trade , the Office of a Publican . The great dignity of this Office among the Romans . The honours done to Vespasian's Father for the faithful . discharge of it . This Office infamous among the Greeks , but especially the Jewes . What things concurr'd to render it odious and grievous to them . Their bitter abhorrency of this sort of men . S. Matthew's imployment wherein it particularly consisted . The Publican's Ticket what . S. Matthew's call , and his ready obedience . His inviting our Lord to Dinner . The Pharisees cavil , and our Saviour's answer . His Preaching in Judaea . His travails into Parthia , AEthiopia , &c. to propagate Christianity . The success of his Ministry . His Death . His singular contempt of the World. Gensured herein by Julian and Porphyry . His exemplary temperance and sobriety . His humility and modesty . Unreasonable to reproach Penitents with the vices of their former Life . His Gospel when and why written . Composed by him in Hebrew . The general consent of Antiquity herein . It s translation into Greek , when and by whom . The Hebrew Copy by whom owned and interpolated . Those now extant not the same with those mentioned in Antiquity . 1. SAINT Matthew , called also Levi , was , though a Roman Officer , an Hebrew of the Hebrews , ( both his Names speaking him purely of Jewish extract and Original ) and probably a Galilean , and whom I should have concluded born at , or near Capernaum , but that the Arabick * Writer of his life tells us , he was born at Nazareth , a City in the Tribe of Zebulun , famous for the habitation of Joseph and Mary , but especially the education and residence of our Blessed saviour , who though born at Bethlehem , was both conceiv'd and bred up here , where he lived the whole time of his private life , whence he derived the Title of Jesus of Nazareth . S. Matthew was the Son of Alpheus and Mary , Sister or Kinswoman to the Blessed Virgin ; in the same Arabick Author his Father is called 〈◊〉 , and his Mother Karutias , both originally descended of the Tribe of Issachar , nothing being more common among the Jews , than for the same Person to have several names , these latter probably express'd in Arabick according to their Jewtsh signification . His Trade or way of life was that of a Publican or Toll-gatherer to the 〈◊〉 ( which probably had been his Father's Trade , his Name denoting a Broker or Mony-changer ) an Office of bad report amongst the Jews . Indeed among the Romans it was accounted a place of power and credit , and honourable reputation , not ordinarily conferred upon any but Roman Knights ; insomuch that T. Fl. Sabinus , Father to the Emperor Vespasian , was the Publican of the Asian Provinces , an Office which he discharged so much to the content and satisfaction of the People , that they erected Statues to him with this Inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * , To him that has well managed the Publican-Office . These Officers being sent into the Provinces to gather the Tributes , were wont to imploy the Natives under them , as Persons best skilled in the affairs and customes of their own Country . Two things especially concurred to render this Office odious to the Jews . First , that the Persons that managed it were usually covetous , and great Exactors ; for having themselves farmed the Customes of the Romans , they must gripe and scrape by all methods of Extortion , that they might be able both to pay their Rent , and to raise gain and advantage to themselves : which doubtless 〈◊〉 , the Chief of these Farmers , was sensible of , when after his Conversion , he offered four-fold restitution to any Man , from whom he had taken any thing by fraud and evil arts . And upon this account they became insamous , even among the Gentiles themselves , who commonly speak of them as Cheats , and Thieves , and publick Robbers , and worse members of a community , more voracious and destructive in a City , than wild Beasts in the Forest. The other thing that made the Jews so much detest them was , that this Tribute was not only a grievance to their Purses , but an affront to the liberty and freedom of their Nation ; for they looked upon themselves as a Free-born People , and that they had been immediately invested in this priviledge by God himself , and accordingly beheld this as a daily and standing instance of their slavery , which of all other things they could least endure , and which therefore betrayed them into so many unfortunate Rebellions against the Romans . Add to this , that these Publicans were not only obliged by the necessity of their Trade to have frequent dealing and converse with the Gentiles ( which the Jews held unlawful and abominable ) but that being Jews themselves they rigorously exacted these things of their Brethren , and thereby seemed to conspire with the Romans to entail perpetual slavery upon their own Nation . For though * Tertullian thought that none but Gentiles were imployed in this sordid office , yet the contrary is too evident to need any argument to prove it . 2. BY these means Publicans became so universally abhorred by the Jewish Nation , that it was accounted unlawful to do them any office of common kindness and courtesie , nay they held it no sin to couzen and over-reach a Publican , and that with the solemnity of an Oath ; they might not eat or drink , walk or travel with them ; they were looked upon as common Thieves and Robbers and Money received of them might not be put to the rest of a Man's Estate , it being presumed to have been gained by rapine and violence ; they were not admitted as Persons fit to give testimony and evidence in any cause : so infamous were they , as not only to be banished all communion in the matters of Divine Worship , but to be shunned in all affairs of civil society and commerce , as the Pests of their Country , Persons of an infectious converse , of as vile a Classe as Heathens themselves . Hence the common Proverb among them , Take not a Wife out of that Family , wherein there is a Publican , for they are all Publicans , that is , Thieves , Robbers , and wicked sinners . To this Proverbial usage our Lord alludes , when speaking of a contumacious sinner , whom neither private reproofs , nor the publick censures and admonitions of the Church can prevail upon , Let him be unto 〈◊〉 ( says he ) as an Heathen and a Publican ; as elsewhere Publicans and sinners are yoked together , as Persons of equal esteem and reputation . Of this Trade and Office was our S. Matthew , and it seems more particularly to have consisted in gathering the Customs of Commodities that came by the Sea of Galilee , and the Tribute which Passengers were to pay that went by Water ; a thing frequently mentioned in the Jewish writings , where we are also told of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ticket , consisting of two greater Letters written in Paper , or some such matter , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ticket or signature of the Publicans , which the Passenger had with him to certifie them on the other side the Water , that he had already paid the Toll or Custom : upon which account the Hebrew Gospel of S. Matthew published by Munster , renders Publican by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of the Passage . For this purpose they kept their Office or Custom-house by the Sea-side , that they might be always near at hand ; and here it was ( as S. Mark intimates ) that Matthew had his Toll-booth , where He sate at the Receipt of Custome . 3. OUR Lord having lately cured a famous Paralytick , retired out of Capernaum to walk by the Sea-side , where he taught the People that flocked after him . Here he espied Matthew sitting in his Custom-office , whom he called to come and follow Him. The Man was rich , had a wealthy and a gainful Trade , a wise and prudent Person ( no fools being put into that Office ) and understood no doubt what it would cost him to comply with this new imployment , that he must exchange Wealth for Poverty , a Custom-house for a Prison , gainful Masters for a naked and despised Saviour . But he overlooked all these considerations , left all his Interests and Relations , to become our Lord's Disciple , and to embrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as * Chrysostom observes ) a more spiritual way of commerce and traffique . We cannot suppose that he was before wholly unacquainted with our Saviour's Person or Doctrine , especially living at Capernaum , the place of Christ's usual residence , where his Sermons and Miracles were so frequent , by which he could not but in some measure be prepared to receive the impressions , which our Saviour's call now made upon him . And to shew that he was not discontented at his change , nor apprehended himself a loser by this bargain , he entertained our Lord and his Disciples at a great Dinner in his House , whither he invited his Friends , especially those of his own Profession , piously hoping that they also might be caught by our Saviour's converse and company . The Pharisees , whose Eye was constantly evil , where another Man 's was good , and who would 〈◊〉 find or make occasions to snarle at him , began to suggest to his Disciples , that it was unbecoming so pure and holy a Person as their Master pretended himself to be , thus familiarly to converse with the worst of men , Publicans and sinners , Persons infamous to a Proverb . But he presently replied upon them , that they were the sick that needed the Physician , not the sound and healthy , that his company was most suitable , where the necessities of Souls did most require it , that God himself preferred acts of Mercy and Charity , especially in reclaiming sinners , and doing good to Souls , infinitely before all ritual observances , and the nice rules of Persons conversing with one another , and that the main design of his coming into the World was not to bring the righteous , or those who like themselves proudly conceited themselves to be so , and in a vain Opinion of their own strictness loftily scorned all Mankind besides , but sinners , modest , humble , self-convinced offenders , to repentance , and to reduce them to a better state and course of life . 4. AFTER his election to the Apostolate , he continued with the rest till our Lord's Ascension , and then for the first eight Years at least Preached up and down 〈◊〉 . After which being to betake himself to the Conversion of the Gentile-world , he was intreated by the Convert Jewes to commit to Writing the History of our Saviour's Life and Actions , and to leave it among them as the standing Record of what he had Preached to them ; which he did accordingly , and so composed his Gospel , whereof more in due place . Little certainty can be had what Travails he underwent for the advancement of the Christian Faith , so irrecoverably is truth lost in a crowd of Legendary stories . * AEthiopia is generally assigned as the Province of his Apostolical Ministry : ‖ Metaphrastes tells us , that he 〈◊〉 first into Parthia , and having successfully planted Christianity in those Parts , thence travailed into AEthiopia , that is , the Asiatick AEthiopia , lying near to India : here by Preaching and Miracles he mightily triumphed over error and Idolatry , convinced and converted Multitudes , ordained spiritual Guides and Pastors to confirm and build them up , and bring over others to the Faith , and then finished his own course . As for what is related by * Nicephorus of his going into the Country of the Cannibals , constituting Plato , one of his followers , Bishop of Myrmena , of Christ's appearing to him in the form of a beautiful Youth , and giving him a Wand , which he pitching into the ground , immediately it grew up into a Tree , of his strange converting the Prince of that Country , of his numerous Miracles , peaceable Death , and sumptuous Funerals , with abundance more of the same stamp and coin , they are justly to be reckoned amongst those fabulous reports , that have no Pillar nor ground either of truth or probability to support them . Most probable it is ( what an Ancient * Writer affirms ) that he suffered Martyrdom at Naddaber a City in AEthiopia , but by what kind of Death , is altogether uncertain . Whether this Naddaber be the same with Beschberi , where the Arabick * Writer of his Life affirms him to have suffered Martyrdom , let others enquire : he also adds , that he was buried Arthaganetu 〈◊〉 , but where that is , is to me unknown . ‖ Dorotheus makes him honourably buried at Hierapolis in Parthia , one of the first places to which he Preached the Gospel . 5. HE was a great instance of the power of Religion , how much a Man may be brought off to a better temper . If we reflect upon his circumstances while yet a stranger to Christ , we shall find that the World had very great advantages upon him . He was become Master of a plentiful Estate , engaged in a rich and a gainful Trade , supported by the power and favour of the Romans , prompted by covetous inclinations , and these confirmed by long habits and customs . And yet notwithstanding all this , no sooner did Christ call , but without the least scruple or dissatisfaction , he flung up all at once , and not only renounced ( as S. Basil * observes ) his gainful incomes , but ran an immediate hazard of the displeasure of his Masters that imployed him , for quitting their service , and leaving his accounts intangled and confused behind him . Had our Saviour been a mighty Prince , it had been no wonder , that he should run over to his service : but when he appeared under all the circumstances of meanness and disgrace , when he seemed to promise his followers nothing but misery and suffering in this life , and to propound no other rewards but the invisible encouragements of another World , his change in this case was the more strange and admirable . Indeed so admirable , that Porphyry and ‖ Julian ( two subtle and acute adversaries of the Christian Religion ) hence took occasion to charge him either with falshood , or with folly ; either that he gave not a true account of the thing ; or , that it was very weakly done of him , so hastily to follow any one that call'd him . But the Holy Jesus was no common Person , in all his commands there was somewhat more than ordinary . Indeed S. Hierom conceives that besides the Divinity that manifested it self in his Miracles , there was a Divine brightness and a kind of Majesty in our Saviour's looks , that at first sight was attractive enough to draw Persons after him . However his miraculous powers , that reflected a lustre from every quarter , and the efficacy of his Doctrine accompanied with the grace of God , made way for the summons that were sent our Apostle , and enabled him to conquer all oppositions that stood in the way to hinder him . 6. HIS contempt of the World further appeared in his exemplary temperance and abstemiousness from all the delights and pleasures , yea the ordinary conveniences and accommodations of it ; so far from indulging his appetite with nice and delicate curiosities , that he refused to gratifie it with lawful and ordinary provisions , eating no flesh , his usual Diet being nothing but Herbs , Roots , Seeds and * Berries . But what appeared most remarkable in him , and which though the least vertue in it self , is the greatest in a wise Man's esteem and value , was his humility , mean and modest in his own conceit , in honour preferring others before himself . Whereas the other Evangelists in describing the Apostles by pairs , constantly place him before Thomas , he modestly places him before himself . The rest of the Evangelists openly mention the honour of his Apostleship , but speak of his former sordid , dishonest , and disgraceful course of life , only under the name of Levi , while he himself sets it down , with all its circumstances , under his own proper and common name . Which as at once it commends his own candor and ingenuity , so it administers to us this not unuseful consideration , That the greatest sinners are not excluded the lines of Divine grace ; nor can any , if penitent , have just reason to despair , when Publicans and sinners are taken in . And as S. Matthew himself does freely and impartially record his own vile and dishonourable course of life , so the two other Evangelists though setting down the story , take notice of him only under another name ; to teach us to treat a penitent Brother with all modesty and tenderness . If a man repent ( say the Jews ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man say to him , remember thy former works ; which they explain not only concerning Israelites , but even strangers and Proselytes . It being against the rules of civility , as well as the Laws of Religion , when a Man hath repented , to upbraid and reproach him with the errors and follies ‖ of his past life . 7. THE last thing that calls for any remarks in the life of this Apostle is his Gospel , written at the intreaty of the Jewish Converts , and as Epiphanius tells * us , at the command of the Apostles , while he was yet in Palestine , about Eight Years after the death of Christ : though ‖ Nicephorus will have it to be written Fifteen Years after our Lord's Ascension , and * 〈◊〉 yet much wider , who seems to imply that it was written , while Peter and Paul Preached at Rome , which was not till near Thirty Years after . But most plain it is , that it must be written before the dispersion of the Apostles , seeing S. Bartholomew ( as we have noted in his Life ) took it along with him into India , and left it there . He wrote it in Hebrew , as primarily designing it for the use of his Country-men , and strange it is , that any should question its being originally written in that Language , when the thing is so universally and uncontroulably asserted by all Antiquity , not one that I know of , after the strictest enquiry I could make , dissenting in this matter , and who certainly had far greater opportunities of being satisfied in these things , than we can have at so great a distance . It was no doubt soon after translated into Greek , though by whom S. Hierom professes he could not tell ; * Theophylact says it was reported to have been done by S. John , but ‖ Athanasius more expresly attributes the Translation to S. James the less . The best is , it matters not much whether it was translated by an Apostle , or some Disciple , so long as the Apostles approved the Version , and that the Church has ever received the Greek Copy for 〈◊〉 , and reposed it in the Sacred Canon . 8. AFTER the Greek Translation was entertained , the Hebrew Copy was chiefly owned and used by the * 〈◊〉 , a middle Sect of Men between Jews and Christians ; with the Christians they believed in Christ , and embraced his Religion , with the Jews they adhered to the Rites and Ceremonies of the Mosaick Law , and hence this Gospel came to be stiled the Gospel according to the Hebrews , and the Gospel of the Nazarens . By them it was by degrees interpolated , several Passages of the Evangelical History , which they had heard either from the Apostles , or those who had familiarly conversed with them , being inserted , which the ancient Fathers frequently refer to in their Writings ; as by the ‖ Ebionites it was mutilated , and many things cut off , for the same reason for which the followers of Cerinthus , though making use of the greatest part of it , rejected the rest , because it made so much against them . This Hebrew Copy ( though whether exactly the same as it was written by S. Matthew , I will not say ) was found among other Books in the Treasury of the Jews at * Tiberias , by Joseph a Jew , and after his Conversion a Man of great honour and esteem in the time of Constantine ; another ‖ S. Hierom assures us was kept in the Library at Caesarea in his time , and another by the Nazarens at Beroea , from whom he had the liberty to transcribe it , and which he afterwards translated both into Greek and Latin , with this particular observation , that in quoting the Texts of the Old Testament , the Evangelist immediately follows the Hebrew , without taking notice of the Translation of the Septuagint . A Copy also of this Gospel was Ann. CCCCLXXXV . dug up and found in the Grave of Barnabas in Cyprus , transcribed with his own * hand . But these Copies are long since perished , and for those that have been since published to the World , both by Tile and Munster , were there no other argument , they too openly betray themselves by their barbarous and improper stile , not to be the genuine issue of that less corrupt and better Age. The End of S. Matthew's Life . THE LIFE OF S. THOMAS . St. Thomas . By the command of an Indian King he was thrust through with lances . Baron . Martyrolog . Dec. 21 St. Thomas his Martyrdom Joh. 11. 16. Thomas which is called Didunus said unto his fellow-desciples , Let us also goe , that we may die with him . The custom of the Jews to have both an Hebrew and a Roman name . S. Thomas his name the same in Syriack and Greek . His Country and Trade . His call to the Apostleship . His great affection to our Saviour . Christ's discourse with him concerning the way to Eternal life . His obstinate refusal to believe our Lord's Resurrection , and the unreasonableness of his Infidelity . Our Lord's convincing him by sensible demonstrations . S. Thomas his deputing Thaddaeus to Abgarus of Edessa . His Travels into Parthia , Media , Persia , &c. AEthiopia , what , and where situate . His coming into India , and the success of his Preaching there . An account of his Acts in India from the relation of the Portugals at their first coming thither . His converting the King of Malipur . The manner of his Martyrdom by the Brachmans . The Miracles said to be done at his Tomb. His Bones dug up by the Portugals . A Cross , and several Brass Tables with Inscriptions found there . An account of the Indian or S. Thomas Christians , their Number , State , Rites , and way of life . 1. IT was customary with the Jews , when travelling into foreign Countries , or familiarly conversing with the Greeks and Romans , to assume to themselves a Greek or a Latin name , of great affinity ; and sometimes of the very same signification with that of their own Country . Thus our Lord was called Christ , answering to his Hebrew title Mashiach , or the 〈◊〉 ; Simon stiled Peter according to that of Cephas , which our Lord put upon him : Tabitha called 〈◊〉 both signifying a Goat : Thus our S. Thomas according to the Syriack importance of his name , had the title of Didymus , which signifies a Twin . Thomas which is called Didymus . Accordingly the Syriack Version renders it , 〈◊〉 , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thama , that is , a Twin : The not understanding whereof imposed upon Nonnus the Greek Paraphrast , who makes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have had two distinct names , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being but the same name expressed in different Languages . The History of the Gospel takes no particular notice either of the Country or Kindred of this Apostle . That he was a Jew is certain , and in all probability a Galilean : He was born ( if we may believe * Symeon Metaphrastes ) of very mean Parents , who brought him up to the trade of Fishing , but withall took care to give him a more useful education , instructing him in the knowledge of the Scriptures , whereby he learnt wisely to govern his life and manners . He was together with the rest called to the Apostleship , and not long after gave an eminent instance of his hearty willingness to undergo the saddest fate that might attend them . For when the rest of the Apostles disswaded our Saviour from going into Judaea ( whither he was now resolved for the raising his dear Lazarus lately dead ) left the Jews should stone him , as but a little before they had attempted it , S. Thomas desires them not to hinder Christ's journey thither , though it might cost their lives , Let us also go that we may die with him , probably concluding , that instead of raising Lazarus from the dead , they themselves should be sent with him to their own Graves . So that he made up in pious affections , what he seemed to want in the quickness and acumen of his understanding , not readily apprehending some of our Lord's discourses , nor over-forward to believe more than himself had seen . When the holy Jesus a little before his fatal sufferings had been speaking to them of the joys of Heaven , and had told them that he was going to prepare , that they might follow him , that they knew both the place whither he was going , and the way thither : Our Apostle replied , that they knew not whither he went , and much less the way that led to it . To which our Lord returns this short but satisfactory answer , That he was the true living way , the person whom the Father had sent into the World to shew men the paths of Eternal life , and that they could not miss of Heaven , if they did but keep to that way , which he had prescribed and chalked out before them . 2. OUR Lord being dead , 't is evident how much the Apostles were distracted between hopes and fears concerning his Resurrection , not yet fully satisfied about it : Which engaged him the sooner to hasten his appearance , that by the sensible manifestations of himself he might put the case beyond all possibilities of dispute . The very day whereon he arose he came into the house where they were , while for fear of the Jews the doors were yet fast shut about them , and gave them sufficient assurance that he was really risen from the dead . At this meeting S. Thomas was absent , having probably never recovered their company , since their last dispersion in the Garden , when every ones fears prompted him to consult his own safety . At his return they told him that their Lord had appeared to them ; but he obstinately refused to give credit to what they said , or to believe that it was he , presuming it rather a phantasm or mere apparition , unless he might see the very prints of the Nails , and feel the wounds in his hands and sides . A strange piece of infidelity ! Was this any more than what Moses and the Prophets had long since foretold ? had not our Lord frequently told them in plain terms that he must rise again the third day ? could he question the possibility of it , who had so often seen him do the greatest miracles ? was it reasonable to reject the testimony of so many eye-witnesses , ten to one against himself , and of whose fidelity he was assured ? or could he think that either themselves should be deceived , or that they would jest and trifle with him in so solemn and serious a matter ? A stubbornness that might have betrayed him into an eternal infidelity . But our compassionate Saviour would not take the advantage of the mans refractory unbelief , but on that day seven-night again came to them , as they were solemnly met at their devotions , and calling to Thomas , bad him look upon his hands , put his fingers into the prints of the Nails , and thrust his hand into the hole of his side , and satisfie his faith by a demonstration from sense . The man was quickly convinced of his error and obstinacy , confessing that he now acknowledged him to be his very Lord and Master , a God omnipotent , that was thus able to rescue himself from the powers of death . Our Lord replied no more , than that it was well he believed his own senses , but that it was a more noble and commendable act of Faith to acquiesce in a rational evidence , and to entertain the doctrines and relations of the Gospel upon such testimonies and assurances of the truth of things , as will satisfie a wise and sober man , though he did not see them with his own eyes . 3. THE Blessed Jesus being gone to Heaven , and having eminently given gifts and miraculous powers to the Apostles , S. Thomas moved thereto by some Divine intimation , is * said to have dispatched 〈◊〉 , one of the Seventy Disciples to Abgarus Toparch of Edessa , ( between whom and our Saviour the letters commonly said to have passed are still extant in 〈◊〉 ) whom he first cured of an inveterate distemper , and after converted him and his subjects to the Faith. The Apostolical Province assigned to S. Thomas ( as * Origen tells us ) was Parthia , after which ‖ Sophronius and others inform us , that he preached the Gospel to the Medes , Persians , Carmans , Hyrcani , Bactrians , and the neighbour Nations . In Persia , one of the * Ancients ( upon what ground I know not ) acquaints us , that he met with the Magi or Wise men , who came that long journey from the East to bring presents to our new-born Saviour , whom he baptized , and took along with him as his companions and assistents in the propagation of the Gospel . Hence he preached in and passed through * AEthiopia , that is , ( that we may a little clear this by the way ) the Asian AEthiopia , conterminous to , if not the same with Chaldaea , whence ‖ Tacitus does not only make the Jews descendents from the AEthiopians , as whose Ancestors came from Ur of the Chaldeans ; but * Hesychius makes the inhabitants of Zagrus , a mountain beyond Tygris , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a people of the AEthiopians ; this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Benjamin the Jew in his ‖ 〈◊〉 , the land of 〈◊〉 or AEthiopia , the inhabitants whereof are stiled by * Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the oriental AEthiopians , by way of distinction from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who lived South of AEgypt , and were under the same military Prefecture with the Arabians , under the command of Arsames , as the other were joyned with the Indians , and in the same place are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Asian AEthiopians . Having travelled through these Countries , he at last came to India . We are told by ‖ Nicephorus , that he was at first unwilling to venture himself into those Countries , fearing he should find their manners as rude and intractable as their faces were black and deformed , till encouraged by a Vision , that assured him of the Divine Presence to assist him . He travelled a great way into those Eastern Nations , as far as the Island Taprobane , since called Sumatra , and the Country of the Brachmans , preaching every where with all the arts of gentleness and mild * perswasives , not flying out into tart invectives , and surious heats against their idolatrous practises , but calmly instructing them in the principles of Christianity , by degrees perswading them to renounce their follies , knowing that confirmed habits must be cured by patience and long forbearing , by slow and gentle methods ; and by these means he wrought upon the people , and brought them over from the grossest errors and superstition to the hearty belief and entertainment of Religion . 4. IN want of better evidence from Antiquity , it may not be amiss to enquire , what account the Portugals in their first discoveries of these Countries , received of these matters , partly from ancient Monuments and Writings , partly from constant and uncontrolled Traditions , which the Christians whom they found in those parts , preserved amongst them . They tell * us , that S. Thomas came first to Socotora , an Island in the Arabian Sea , thence to Cranganor , where having converted many , he travelled further into the East , and having successfully preached the Gospel , returned back into the Kingdom of Cormandel , where at Malipur , the Metropolis of the Kingdom , not far from the influx of Ganges into the Gulph of Bengala , he began to erect a place for Divine worship , till prohibited by the Priests , and Sagamo , Prince of that Country . But upon the conviction of several 〈◊〉 the work went on , and the Sagamo himself embraced the Christian Faith , whose example was soon followed by great numbers of his friends and subjects . The Brachmans , who plainly perceived that this would certainly spoil their Trade , and in time extirpate the Religion of their Country , thought it high time to put a stop to this growing Novelism , and resolved in Council , that some way or other the Apostle must be put to death . There was a Tomb not far from the City , whither the Apostle was wont to retire to his solitudes and private devotions ; hither the Brachmans and their armed followers pursue the Apostle , and while he was intent at prayer , they first load him with darts and stones , till one of them coming nearer , ran him through with a Lance. His Body was taken up by his Disciples , and buried in the Church which he had lately built , and which was afterwards improved into a 〈◊〉 of great stateliness and magnificence . Gregory of * Tours relates many miracles done upon the annual solemnities of his Martyrdom , and one standing miracle , an account whereof , he tells us , he received from one Theodorus , who had himself been in that place , viz. that in the Temple where the Apostle was buried there hung a Lamp before his Tomb , which burnt perpetually , without Oil or any Fewel to feed and nourish it , the light whereof was never diminished , nor by wind or any other accident could be extinguished . But whether Travellers might not herein be imposed upon by the crafty 〈◊〉 of the Priests , or those who did attend the Church ; or if true , whether it might not be performed by art , I leave to others to enquire . Some will have his Body to have been afterwards translated to Edessa , a City in Mesopotamia , but the Christians in the East constantly affirm it to have remained in the place of his Martyrdom , where ( if we may believe ‖ relations ) it was after dug up with great cost and care at the command of Don Emmanuel Frea , Governour of the Coast of Cormandel , and together with it was found the Bones of the Sagamo , whom he had converted to the Faith. 5. WHILE Don Alsonso 〈◊〉 , one of the first Vice-Roys in India under John the Third , King of Portugal , resided in these parts , certain Brass Tables were brought to him , whose ancient Inscriptions could scarce be read , till at last by the help of a Jew , an excellent Antiquary , they were found to contain nothing but a donation made to S. Thomas , whereby the King , who then reign'd , granted to him a piece of ground for the building of a Church . They tell us also of a famous Cross found in S. Thomas his Chappel at Malipur , wherein was an unintelligible Inscription , which by a Learned Bramin ( whom they compelled to read and expound it ) gave an account to this effect , That Thomas a Divine person was sent into those Countries by the Son of God in the time of King Sagamo , to instruct them in the knowledge of the true God , that he built a Church , and performed admirable miracles , but at last while upon his knees at prayer was by a Brachman thrust through with a Spear ; and that that Cross stained with his bloud had been left as a memorial of these matters . An interpretation that was afterwards confirmed by another grave and learned Bramin , who expounded the Inscription to the very same effect . The judicious Reader will measure his belief of these things by the credit of the Reporters , and the rational probability of the things themselves , which for my part as I cannot certainly affirm to be true , so I will not utterly conclude them to be false . 6. FROM these first plantations of Christianity in the Eastern India's by our Apostle , there is said to have been a continued series and succession of Christians ( hence called S. Thomas-Christians ) in those parts unto this day . The Portugals at their first arrival here found them in great numbers in several places , no less , as some tell us , than fifteen or sixteen thousand Families . They are very poor , and their Churches generally mean and sordid , wherein they had no Images of Saints , nor any representations but that of the Cross ; they are governed in Spirituals by an High-Priest ( whom some make an Armenian Patriarch , of the Sect of Nestorius , but in truth is no other than the Patriarch of Muzal , the remainder , as is probable , of the ancient 〈◊〉 , and by some , though erroneously , stiled Babylon ) residing Northward in the Mountains , who , together with twelve Cardinals , two Patriarchs , and several Bishops , disposes of all affairs referring to Religion ; and to him all the Christians of the East yield subjection . They promiscuously admit all to the Holy Communion , which they receive under both kinds of Bread and Wine , though instead of Wine , which their Country affords not , making use of the juice of Raisons , steep'd one night in water , and then pressed forth . Children , unless in case of sickness , are not baptized till the fortieth day . At the death of Friends , their kindred and relations keep an eight days feast in memory of the departed . Every Lord's-day they have their publick Assemblies for prayer and preaching , their devotions being managed with great reverence and solemnity . Their Bible , at least the New Testament , is in the Syriack Language , to the study whereof the Preachers earnestly exhort the people . They observe the times of Advent and Lent , the Festivals of our Lord , and many of the Saints , those especially that relate to S. Thomas , the Dominica in Albis , or Sunday after Easter , in memory of the famous confession which S. Thomas on that day made of Christ , after he had been sensibly cured of his unbelief ; another on the first of July , celebrated not only by Christians , but by Moors and Pagans , the people who come to his Sepulchre on Pilgrimage carrying away a little of the red Earth of the place where he was interred , which they keep as an inestimable treasure , and 〈◊〉 it sovereign against diseases . They have a kind of Monasteries of the Religious , who live in great abstinence and chastity . Their Priests are shaven in fashion of a Cross , have leave to marry once , but denied a second time : No marriages to be dissolved but by death . These rites and customs they solemnly pretend to have derived from the very time of S. Thomas , and with the greatest care and diligence do observe them at this day . The End of S. Thomas's Life . THE LIFE OF S. JAMES the Less . S. IAMES . Minor. This Apostle being a Kinsman of our Lord and having Sale first Bishop of Hierusalem was cast down from the top of the Temple and after killed with a Fu●●ers club Baron . ●●● 1 o The Martyrdom of St. James y e lesse . Mauh . 23. 37. O Jerusalem , Jerusalem , thou that killest the prophets & stonest them which are sent unto thee . S. James the Less proved to be the same with him that was Bishop of Jerusalem . His Kindred and Relations . The Son of Joseph by a former Wife . The Brethren of our Lord , who . His Country what . Our Lord's appearance to him after his Resurrection . Invested in the See of Jerusalem by whom and why . His authority in the Synod at Jerusalem . His great diligence and fidelity in his Ministry . The conspiracy of his Enemies to take away his Life . His Discourse with the Scribes and Pharisees about the Messiah . His Martyrdom , and the manner of it . His Burial where . His Death resented by the Jews . His strictness in Religion . His Priesthood whence . His singular delight in Prayer , and efficacy in it . His great love and charity to Men. His admirable Humility . His Temperance according to the rules of the Nazarite - Order . The Love and respect of the People towards him . His Death an inlet to the destruction of the Jewish Nation . His Epistle when written . What the design and purpose of it . The Proto-evangelium ascribed to him . 1. BEFORE we can enter upon the Life of this Apostle , some difficulty must be cleared , relating to his Person . Doubted it has been by some , whether this was the same with that S. James that was Bishop of Jerusalem , three of this Name being presented to us , S. James the Great , this S. James the Less ( both Apostles ) and a third sirnamed the Just , distinct ( say they ) from the former and Bishop of Jerusalem . But this ( however pretending to some little countenance from antiquity ) is a very great mistake , and built upon a sandy bottom . For besides that the Scripture mentions no more than two of this Name , and both Apostles , nothing can be plainer , than that that S. James the Apostle , whom S. Paul calls our Lord's Brother , and reckons with Peter and John one of the Pillars of the Church , was the same that presided among the Apostles ( no doubt by vertue of his place , it being his Episcopal Chair ) and determined in the Synod at Jerusalem . Nor do either Clemens * Alexandrinus or 〈◊〉 out of him mention any more than two , S. James put to death by Herod , and S. James the Just , Bishop of Jerusalem , whom they expresly affirm to be the same with him whom S. Paul calls the Brother of our Lord. Once indeed ‖ 〈◊〉 makes our S. James one of the Seventy , though * elsewere quoting a place of Clemens of Alexandria , he numbers him with the Chief of the Apostles , and expresly distinguishes him from the Seventy Disciples . Nay S. * Hierom , though when representing the Opinion of others he stiles him the Thirteenth Apostle , yet ‖ elsewhere when speaking his own sence , sufficiently proves that there were but two , James the Son of 〈◊〉 , and the other the Son of Alphaeus , the one sirnamed the Greater , the other the Less . Besides that the main support of the other Opinion is built upon the authority of Clemens his Recognitions , a Book in doubtful cases of no esteem and value . 2. This doubt being removed , we proceed to the History of his Life . He was the Son ( as we may probably conjecture ) of Joseph ( afterwards Husband to the Blessed Virgin ) and his first Wife , whom S. * Hierom from Tradition stiles Escha , Hippolytus Bishop of Porto calls Salome ; and further adds , ‖ that she was the Daughter of Aggi , Brother to Zacharias , Father to John the Baptist. Hence reputed our Lord's Brother , in the same sence that he was reputed the Son of Joseph . Indeed we find several spoken of in the History of the Gospel , who were Christ's Brethren ; but in what sence , was controverted of old . S. Hierom , Chrysostom , and some others will have them so called , because the Sons of Mary , Cousin-german , or according to the custome of the Hebrew Language , Sister to the Virgin Mary . But * Eusebius , ‖ Epiphanius , and the far greater part of the Ancients ( from whom especially in matters of fact , we are not rashly to depart ) make them the Children of Joseph , by a former Wife . And this seems most genuine and natural , the Evangelists seeming very express and accurate in the account which they give of them : Is not this the Carpenter's Son ? Is not his Mother called Mary ? and his Brethren James , and Joses , and Simon , and Jude ? and his Sisters ( whose Names , says the foresaid Hippolytus , were Esther and Thamar ) are they not all with us , whence then hath this man these things ? By which it is plain , that the Jews understood these Persons not to be Christ's Kinsmen only , but his Brothers , the same Carpenter's Sons , having the same relation to him that Christ himself had : though indeed they had more , Christ being but his reputed , they his natural Sons . Upon this account the Blessed Virgin is sometimes called the Mother of James and Joses ; for so amongst the Women that attended at our Lord's Crucifixion , we find three eminently taken notice of , Mary Magdalen , Mary the Mother of James and Joses , and the Mother of Zebedees Children . Where by Mary the Mother of James and Joses , no other can be meant than the Virgin Mary : it not being reasonable to suppose that the Evangelists should omit the Blessed Virgin , who was certainly there ; and therefore S. John reckoning up the same Persons , expresly stiles her the Mother of Jesus . And though it is true she was but S. James his Mother-in-law , yet the Evangelists might chuse so to stile her , because commonly so called after Joseph's death ; and probably ( as Gregory of Nyssa thinks ) known by that Name all along , chusing that Title , that the Son of God , whom as a Virgin she had brought forth , might be better concealed , and less exposed to the malice of the envious Jews : nor is it any more wonder , that she should be esteemed and called the Mother of James , than that Joseph should be stiled and accounted the Father of Jesus . To which add , that ‖ Josephus eminently skilful in matters of Genealogy and descent , expresly says that our S. James was the Brother of Jesus Christ. One thing there is that may seem to lye against it , that he is called the Son of Alphaeus : But this may probably mean no more , than either that Joseph was so called by another Name ( it being frequent , yea almost constant among the Jews for the same Person to have two Names ) Quis unquam prohibuerit duobus vel tribus nominibus , hominem 〈◊〉 vocari ? as S. * Augustin speaks in a parallel case ; or ( as a learned ‖ Man conjectures ) it may relate to his being a Disciple of some particular Sect or Synagogue among the Jews , called Alphaeans , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting a Family or Society of devout and learned Men of somewhat more eminency than the rest , there being , as he tells us , many such at this time among the Jews ; and in this probably S. James had entred himself , the great reputation of his Piety and strictness ; his Wisdom , Parts , and Learning rendring the conjecture above the censure of being trifling and contemptible . 3. OF the place of his Birth the Sacred story makes no mention . The Jewes in their * Talmud ( for doubtless they intend the same Person ) stile him more than once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the Town of Sechania ; though where that was , I am not able to conjecture . What was his particular way and course of life before his being called to the Discipleship and Apostolate , we find no intimations of in the History of the Gospel , nor any distinct account concerning him during our Saviour's life . After the Resurrection he was honoured with a particular Appearance of our Lord to him , which though silently passed over by the Evangelists , is recorded by S. Paul , next to the manifesting himself to the Five Hundred Brethren at once , he was seen of James , which is by all understood of our Apostle . S. ‖ Hierom out of the Hebrew Gospel of the Nazarens ( wherein many passages are set down , omitted by the Evangelical Historians ) gives us a fuller relation of it , viz. that S. James had solemnly sworn that from the time that he had drank of the Cup at the Institution of the Supper , he would eat Bread no more , till he saw the Lord risen from the dead . Our Lord therefore being returned from the Grave , came and appeared to him , commanded Bread to be set before him , which he took , blessed , and brake , and gave to S. James , saying , Eat thy Bread , my Brother , for the Son of Man is truly risen from among them that sleep . After Christ's Ascension ( though I will not venture to determine the precise time ) he was chosen Bishop of Jerusalem , preferred before all the rest , for his near relation unto Christ , for this we find to have been the reason why they chose * Symeon to be his immediate Successor in that See , because he was after him our Lord's next Kinsman . A consideration that made Peter and the two Sons of Zebedee , though they had been peculiarly honoured by our Saviour , not to contend for this high and honourable ‖ Place , but freely chuse James the Just to be Bishop of it . This dignity is by some of the * Ancients said to have been conferred on him by Christ himself , constituting him Bishop at the time of his appearing to him . But it 's safest with others to understand it of its being done by the Apostles , or possibly by some particular intimation concerning it , which our Lord might leave behind him . 4. TO him we find S. Paul making his Address after his Conversion , by whom he was honoured with the right hand of fellowship : to him Peter sent the news of his miraculous deliverance out of Prison , Go shew these things unto James , and to the Brethren , that is , to the whole Church , and especially S. James the Bishop and Pastor of it . But he was principally active in the Synod at Jerusalem in the great controversie about the Mosaick Rites : for the case being opened by Peter , and further debated by Paul and Barnabas , at last stood up S. James to pass the final and decretory sentence , that the Gentile-Converts were not to be troubled with the bondage of the Jewish Yoke , only that for a present accommodation some few indifferent Rites should be observed ; ushering in the expedient with this positive conclusion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I thus judge or decide the matter , this is my sentence and determination . A circumstance the more considerable , because spoken at the same time when Peter was in Council , who produced no such intimation of his Authority . Had the Champions of the Church of Rome but such a passage for Peter's judiciary Authority and Power , it would no doubt have made a louder noise in the World , than , Thou art Peter , or , Feed my sheep . 5. HE administred his Province with all possible care and industry , omitting no part of a diligent and faithful Guide of Souls ; strengthning the weak , informing the ignorant , reducing the erroneous , reproving the obstinate , and by the constancy of his Preaching conquering the stubbornness of that perverse and refractory Generation that he had to deal with , many of the nobler and the better sort being brought over to a compliance with the Christian Faith. So careful , so successful in his charge , that he awakened the spite and malice of his Enemies to conspire his ruine : a sort of Men , of whom the Apostle has given too true a character , that they please not God , and are contrary to all men . Vexed they were to see that S. Paul by appealing to Caesar had escaped their hands : Malice is as greedy and insatiable as Hell it self , and therefore now turn their revenge upon S. James , which not being able to effect under Festus his Government , they more effectually attempted under the Procuratorship of Albinus his Successor , Ananus the Younger , then High-Priest , and of the Sect of the Sadducees , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says * Josephus , speaking of this very passage , of all others the most merciless and implacable Justicers ) resolving to dispatch him before the new Governor could arrive . To this end a Council is hastily summoned , and the Apostle with some others arraigned and condemned as Violators of the Law. But that the thing might be carried in a more plausible and popular way , they set the Scribes and Pharisees ( Crafts-masters in the arts of dissimulation ) at work to ensnare him : who coming to him , began by flattering insinuatious to set upon him . They tell him , that they all had a mighty confidence in him , and that the whole Nation as well as they gave him the testimony of a most just man , and one that was no respecter of Persons ; that therefore they desired he would correct the error and false Opinion which the People had of Jesus , whom they looked upon as the Messiah , and would take this opportunity of the universal confluence to the Paschal solemnity , to set them right in their notions about these things , and would to that end go up with them to the top of the Temple ; where he might be seen and heard by all . Being advantageously placed upon a Pinnacle or Wing of the Temple , they made this address to him . Tell us , O Justus , whom we have all the reason in the World to believe , that seeing the People are thus generally led away with the Doctrine of Jesus that was crucified , tell us , What is this Institution of the crucified Jesus ? To which the Apostle answered with an audible Voice ; Why do ye enquire of Jesus the Son of man ? he sits in Heaven on the right hand of the Majesty on high , and will come again in the Clouds of Heaven . The People below hearing it , glorified the blessed Jesus , and openly proclaimed Hosanna to the Son of David . The Scribes and Pharisees perceived now that they had over-shot themselves , and that instead of reclaiming , they had confirmed the People in their Error ; that there was no way left , but presently to dispatch him , that by his sad fate others might be warned not to believe him . Whereupon suddenly crying out , that Justus himself was seduced and become an Impostor , they threw him down from the Place where he stood . Though bruised , he was not killed by the fall , but recovered so much strength , as to get upon his Knees , and Pray to Heaven for them . Malice is of too bad a nature either to be pacified with kindness , or satisfied with cruelty : Jealousie is not more the rage of a Man , than Malice is the rage of the Devil , the very soul and spirit of the Apostate nature . Little portions of revenge do but inflame it , and serve to flesh it up into a fiercer violence . Vexed that they had not done his work , they fall afresh upon the poor remainders of his life ; and while he was yet at Prayer , and that a Rechabite who stood by ( which , says * Epiphanius , was Symeon , his Kinsman and Successor ) stept in and intreated them to spare him , a just and a righteous Man , and who was then praying for them , they began to load him with a showre of stones , till one more mercifully cruel than the rest with a Fullers Club beat out his Brains . Thus died this good Man in the XCVI . Year of his Age , and about XXIV . Years after Christ's Ascension into Heaven , ( as Epiphanius tells us ; ) being taken away to the great grief and regret of all good Men , yea of all sober and just Persons even amongst the Jews themselves ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as * Josephus himself confesses , speaking of this matter . He was buried ( says ‖ Gregory Bishop of Tours ) upon Mount Olivet , in a Tomb which he had built for himself , and wherein he had buried Zacharias , and old Simeon : which I am rather inclinable to believe , than what * Hegesippus reports , that he was buried near the Temple in the place of his Martyrdom , and that a Monument was there erected for him , which remained a long time after . For the Jews were not ordinarily wont to bury within the City , much less so near the Temple , and least of all would they suffer him , whom as a Blasphemer and Impostor they had so lately put to death . 6. HE was a Man of exemplary and extraordinary Piety and Devotion , educated under the strictest Rules and Institutions of Religion , a Priest ( as we may probably guess ) of the ancient Order of the Rechabites , or rather , as * Epiphanius conjectures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the most ancient order and form of Priesthood , when the Sacerdotal Office was the Prerogative of the first-born : and such was S. James the Eldest Son of Joseph , and thereby sanctified and set apart for it . Though whether this way of Priesthood at any time held under the Mosaick dispensation , we have no intimations in the holy story . But however he came by it , upon some such account it must be , that he had a priviledge ( which the ‖ Ancicnts say was peculiar to him , probably , because more frequently made use of by him than by any others ) to enter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not into the Sancta Sanstorum , or most holy of all , but the Sanctuary , or holy place , whither the Priests of the Aaronical Order might come . Prayer was his constant business and delight , he seemed to live upon it , and to trade in nothing but the frequent returns of converse with Heayen : and was therefore wont to retire alone into the Temple to pray , which he always performed kneeling and with the greatest reverence , till by his daily Devotions his knees were become as hard and brawny as a Camels . And he who has told us , that the effectual servent prayer of a righteous man availeth much , himself found it true by his own experience , Heaven lending a more immediate Ear to his Petitions , so that when in a time of great drought he prayed for Rain , the Heavens presently melted into fruitful showres . Nor was his Charity towards Men less than his Piety towards God , he did good to all , watched over Men's souls , and studied to advance thelr eternal interests ; his daily errand into the Temple was to pray for the happiness of the People , and that God would not severely reckon with them : he could forgive his fiercest enemies , and overcome evil with good : when thrown from the top of the Temple , he made use of all the breath he had left in him , only to send up this Petition to Heaven for the pardon of his Murderers , I beseech thee , O Lord God , Heavenly Father , forgive them , for they know not what they do . 7. HE was of a most meek humble temper , honouring what was excellent in others , concealing what was valuable in himself : the eminency of his relation , and the dignity of his place did not exalt him in lofty thoughts above the measures of his Brethren , industriously hiding whatever might set him up above the rest . Though he was our Lora's Brother , yet in the Inscription of his Epistle he stiles himself but the Servant of the Lord Jesus , not so much as giving himself the Title of an Apostle . His temperance was admirable , he wholly abstained from Flesh , and drank neither Wine nor strong Drink , nor ever used the Bath . His holy and mortified mind was content with the meanest accommodations , he went bare-foot , and never wore other than Linnen-garments . Indeed he lived after the strictest rules of the Nazarite-Order , and as the Miter , or Sacerdotal Plate ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the * Ancients call it ) which he wore upon his Head , evinced his Priesthood , which was rather after Melchisedeck's , or the Priesthood of the first-born , than the Aaronical Order , so his never shaving his Head , nor using Unguents , his Habit and Diet , and the great severity of his Life , shewed him to appertain to the NaZarite-Institution , to which he was holy ( says Hegesippus ) or consecrated from his Mother 's Womb. A Man of that Divine temper , that he was the love and wonder of his Age , and for the reputation of his holy and religious Life was universally stiled , 〈◊〉 the 〈◊〉 . Indced the safety and happiness of the Nation was reckoned to depend upon his Prayers and interest in Heaven , which gained him the honourable Title of Oblias or 〈◊〉 , the defence and fortress of the People ; as if when he was gone , their Garrisons would be dismantled , and their strength laid level with the ground . And so we find it was , when some few Years after his Death the Roman Army broke in upon them , and turned all into bloud and ruine . As what wonder if the judgments of God like a Flood come rowling in upon a Nation , when the Sluces are plucked up , and the Moses taken away that before stood in the Gap to keep them out ? Elisha died , and a Band of the Moabites invaded the Land. In short , he was the delight of all good Men , in so much favour and estimation with the People , that they used to flock after * him , and strive who should touch , though it were but the hem of his Garment ; his very Episcopal Chair , wherein he used to sit , being ( as ‖ Eusebius informs us ) carefully preserved , and having a kind of veneration paid to it , even unto his time : loved and honoured not by his friends only , but by his enemies , the * Jews in their Talmud mentioning James as a worker of Miracles in the Name of Jesus his Master ; yea the ‖ wisest of them looked upon his Martyrdom as the inlet to all those miseries and calamities that soon after flowed in upon them . Sure I am that * Josephus particularly reckons the Death of this S. James , as that which more immediately alarm'd the Divine vengeance , and hastned the universal ruine and destruction of that Nation . 8. HE wrote only one Epistle , probably not long before his Martyrdom , as appears by some passages in it relating to the near approaching ruine of the Jewish Nation . He directed it to the Jewish Converts , dispersed up and down those Eastern Countries , to comfort them under sufferings , and confirm them against Error . He saw a great degeneracy and declension of manners coming on , and that the purity of the Christian Faith began to be undermined by the loose doctrines and practices of the Gnosticks , who under a pretence of zeal for the legal rites generally mixed themselves with the Jews : he beheld Libertinism marching on a-pace , and the way to Heaven made soft and easie , Men declaiming against good works as useless and unnecessary , and asserted a naked belief of the Christian doctrine to be sufficient to salvation . Against these the Apostle opposes himself , presses Purity , Patience , and Charity , and all the Vertues of a good Life , and by undeniable Arguments evinces that that faith only that carries along with it obedience and an holy life can justifie us before God , and intitle us to eternal Life . Besides this Epistle , there is a kind of preparatory Gospel ascribed to him , published under the Name of 〈◊〉 , ( still extant at this Day ) containing the descent , birth and first Originals of Christ , and the Virgin Mary ; at the end whereof the Author pretends to have written it at a time , when Herod having raised a great tumult in Jerusalem , he was forced to retire into the Wilderness . But though in many things consistent enough with the History of the Gospels , yet has it ever been rejected as spurious and Apochryphal , forged in that licentious Age , when Men took the boldness to stamp any Writing with the Name of an Apostle . The End of the Life of S. James the Less . THE LIFE OF S. SIMON the Zealot . S SIMON S. Simon Zelotes preached in AEgypt Africa and Britaine and at length was crucified . Nic●ph . l. 2. c. 40. Baron . Oct. 28. St. Simon 's Martyrdom . Mauh . 10. 16. Behold I send you forth as sheep in y e midst of wol●es 1. Cor. 4. 9. God hath set forth US y e Apostles last , as it were men appointed to death , For we are made a spectacle to the world , and to Angels , and to men . His kindred . Whence stiled the Cananite , and the Zealot . An enquiry into the nature and temper , and original of the Sect of the Zealots among the Jews . An account of their wild and licentious practises . This no reflection upon our Apostle . In what parts of the World he Preached the Gospel . His planting Christianity in Africk . His removal into the West , and Preaching in Britain . His Martyrdom there . By whom said to have preached and suffered in Persia. The difference between him and Symeon Bishop of Jerusalem . 1. SAINT Simon the Apostle was , as some think , one of the four Brothers of our Saviour , Sons of Joseph by his former marriage , though no other evidence appear for it , but that there was a Simon one of the number ; too infirm a foundation to build any thing more upon than a mere conjecture . In the Catalogue of the Apostles he is stiled Simon the Cananite ; whence some , led by no other reason that I know of , than the bare sound of the name , have concluded him born at Cana in Galilee ; as for the same reason * others have made him the Bridegroom , at whose marriage our Lord was there present , when he honoured the solemnity with his first Miracle , turning Water into Wine . But this word has no relation to his Country , or the place from whence he borrowed his Original , as plainly descending from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie Zeal , and denote a hot and sprightly temper : Therefore what some of the Evangelists call Cananite , others rendring the Hebrew by the Greek word stile , Simon Zelotes , or the Zealot : So called , not ( as * Nicephorus thinks ) from his burning zeal , and ardent affection to his Master , and his eager desire to advance his Religion in the World , but from his warm active temper , and zealous forwardness in some particular way and profession of Religion before his coming to our Saviour . 2. FOR the better understanding of this we are to know , that as there were several Sects and Parties among the Jews , so was there one , either a distinct Sect , or at least a branch of the Pharisees , called the Sect of the Zealots : They were mighty assertors of the honour of the Law , and the strictness and purity of Religion , assuming a liberty to themselves to question notorious offenders , without staying for the ordinary formalities of Law , nay , when they thought good , and as the case required , executing capital vengeance upon them : Thus when a blasphemer cursed God by the name of any Idol ( says * Maimonides ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Zealots that next met him might immediately kill him , without ever bringing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Sanhedrim . They looked upon themselves as the successors of Phineas , who in a mighty passion for the honour of God , did immediate execution upon Zimri and 〈◊〉 . An act which was counted unto him for righteousness unto all posterities for evermore , and God so well pleased with it , that he made with him and his seed after him the covenant of an everlasting Priesthood , because he was zealous for his God , and made an attonement for Israel . In imitation whereof these men took upon them to execute judgment in extraordinary cases , and that not only by the connivance , but with the leave both of the Rulers and the People , till in after-times under a pretence of this , their zeal degenerated into all manner of licentiousness and wild extravagance , and they not only became the Pests of the Commonwealth at home , but opened the door for the Romans to break in upon them , to their final and irrecoverable ruine ; they were continually prompting the people to throw off the Roman yoke , and vindicate themselves into their native liberty , and when they had turned all things into hurry and confusion , themselves in the mean while fished in these troubled waters . Josephus gives a large account of them , and every where bewails them as the great plague of the Nation . He tells us of * them , that they scrupled not to rob any , to kill many of the prime Nobility , under pretence of holding correspondence with the Romans , and betraying the liberty of their Country , openly glorying that herein they were the benefactors and Saviours of the people . They abrogated the succession of ancient Families , thrusting obscure and ignoble persons into the High-Priests office , that so they might oblige the most infamous villains to their party ; and as if not content to injure men , they affronted Heaven , and proclaimed defiance to the Divinity it self , breaking into and prophaning the most holy place . Stiling themselves Zealots ( says he ) as if their undertakings were good and honourable , while they were greedy and emulous of the greatest wickednesses , and out-did the worst of men . Many attempts were made , especially by Annas the High-Priest , to reduce them to order and sobriety . But neither force of arms , nor fair and gentle methods could do any good upon them ; they held out , and went on in their violent proceedings , and joyning with the Idumeans , committed all manner of out-rage , slaying the High-Priests themselves . Nay , when Jerusalem was straitly besieged by the Roman Army , they ceased not to create tumults and factions within , and were indeed the main cause of the Jew 's ill success in that fatal war. 'T is probable , that all that went under the notion of this Sect were not of this wretched and ungovernable temper , but that some of them were of a better make , of a more sober and peaceable disposition : And as it is not to be doubted , but that our Simon was of this Sect in general , so there 's reason to believe he was of the better sort . However this makes no more reflexion upon his being called to the Apostleship , than it did for S. Matthew , who was before a Publican , or S. Paul's being a Pharisee , and so zealously persecuting the Church of God. 3. BEING invested in the Apostolical office , no further mention appears of him in the History of the Gospel . Continuing with the Apostles till their dispersion up and down the World , he then applied himself to the execution of his charge . He is * said to have directed his journey towards Egypt , thence to Cyrene , and Asrick ( this indeed ‖ Baronius is not willing to believe , being desirous that S. Peter should have the honour to be the first that planted Christianity in Africk ) and throughout Mauritania and all Libya , preaching the Gospel to those remote and barbarous Countries . Nor could the coldness of the Climate benumb his zeal , or hinder him from shipping himself and the Christian doctrine over to the Western Islands , yea , even to Britain it self . Here he preached , and wrought many miracles , and after infinite troubles and difficulties which he underwent ( if we may believe our Authors , whom , though Baronius in this case makes no great account of , yet never scruples freely to use their verdict and suffrage when they give in evidence to his purpose ) suffered Martyrdom for the Faith of Christ , as is not only affirmed by * Nicephorus and ‖ Dorotheus , but expresly owned in the Greek * Menologies , where we are told , that he went at last into Britain , and having enlightned the minds of many with the doctrine of the Gospel , was crucified by the Infidels , and buried there . 4. I KNOW indeed that there want not those who tell * us , that after his preaching the Gospel in Egypt , he went into Mesopotamia , where he met with S. Jude the Apostle , and together with him took his journey into Persia , where having gained a considerable harvest to the Christian Faith , they were both crowned with Martyrdom ; which Baronius himself confesses to be founded upon no better authority , than the Passions of the Apostles , a Book which at every turn he rejects as trifling and impertinent , as false and fabulous . But however , wide is the mistake of ‖ those who confound our Apostle with Symeon the son of Cleophas , successor to S. James the Just in the See of Jerusalem , who was crucified in the hundred and twentieth year of his Age , in the persecution under Trajan : The different character of their persons , and the account both of their Acts and Martyrdoms being sufficiently distinguished in the writings of the Church . The End of S. Simon' s Life . THE LIFE OF S. JUDE . St Jude . Maith . 15. 55. Is not this the Carpenter's son ? are not his brethren James , & Joses , & Simon , & JUDAS ? Luk. 6. 16. Judas the Brother of James . His Martyrdom . Having preached y e Gospel in Mesopotamia , he went into Persia , where after he had gained great numbers to Christianity , he suffered martyrdom . Martyrol . Rom. Oct. 28. The several names attributed to him in the Gospel . Thaddaeus , whence . The custom of the Jews to alter their names , when bearing affinity with the great name Jehova . The name Judas why distasteful to the Apostles . Lebbaeus , whence derived . His Parentage , and Relation to our Lord. The Question put by him to Christ. Whether the same with Thaddaeus sent to Edessa . In what places he preached . His death . His married condition . The story of his Grandchildren brought before Domitian . His Epistle , and why questioned of old . It s Canonicalness vindicated . The Book of Enoch , and what its authority . The contention between Michael and the Devil about Moses his Body , whence borrowed . S. Jude proved to be the Author of this Epistle . Grotius his conceit of its being written by a younger Jude , rejected . It s affinity with the second Epistle of S. Peter . The design of it . 1. THERE are three several names by which this Apostle is described in the History of the Gospel , Jude , Thaddaeus and Lebbaeus , it being usual in the holy Volumes for the same person to have more proper names than one . For the first , it was a name common amongst the Jews , recommended to them as being the name of one of the great Patriarchs of their Nation . This name he seems to have changed afterwards for Thaddaeus , a word springing from the same root , and of the very same import and signification , which might arise from a double cause : Partly from the superstitious veneration , which the Jews had for the name Jehova ( the Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or name consisting of four letters ) which they held unlawful to be pronounced by any but the High-Priest , and not by him neither , but at the most solemn times . Hence it was , that when any man had a name , wherein there was the major part of the letters of this ineffable title ( and such was Jehudah or Juda ) they would not rashly pronounce it in common usage , but chose rather to mould it into another like it , and of the same importance , or that which had a near affinity and resemblance with it : Partly from a particular dislike of the name of Judas among the Apostles , the bloudy and treasonable practises of Judas Iscariot having rendred that name very odious and detestable to them . To prevent therefore all possibility of mistake , and that they might not confound the righteous with the wicked , S. Matthew and Mark never call him by this , but by some other name ; as no question for the same reason he both stiles himself , and is frequently called by others , Judas the brother of James ; and that this was one great design of it , the Evangelist plainly intimates , when speaking of him , he says , Judas , not Iscariot . For his name Lebbaeus , it seems to have been derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart , whence S. Hierom renders it Corculum , probably to denote his wisdom and prudence , or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lion , and therein to have respect to old Jacob's prophecy concerning Judah , That he should be as a Lion , an old Lion , and as a Lions whelp , which probably might have a main stroke in fastning this name upon S. Jude . From this Patriarchal prophecy , we are * told , that one of the Schools or Synagogues of Learned men among the Jews ( who to avoid confusion were wont to distinguish themselves by different appellations ) took occasion to denominate themselves Labii , as accounting themselves the Scholars and descendents of this Lion-like son of Jacob ; and that S. Jude was of this society , and because of his eminency among them retained the title of Labius , or as it was corruptly pronounced , Lebbaeus . I confess I should have thought the conjecture of a Learned * man very probable , that he might have derived this name from the place of his nativity , as being born at Lebba , a Town which , he tells us , ‖ Pliny speaks of in the Province of Galilee , not far from Carmel , but that it is not Lebba , but Jebba in all copies of Pliny that I have seen . But let the Reader please himself in which conjecture he likes best . 2. FOR his Descent and Parentage , he was of our Lord's kindred , * Nicephorus truly making him the son of Joseph , and brother to James Bishop of Jerusalem ; that there was a Jude one of the number is very evident , Are not his brethren James , and Joses , and Simon , and Judas ? which makes me the more to wonder at Scaliger , who so confidently denies that any of the Evangelists ever mention a Jude the brother of our Lord. S. Hierom seems often to confound him with Simon the Zealot , whose title he ascribes to him , though second thoughts set him right , as indeed common advertency could do no less , so plain is the account which the Evangelists give of this matter . When called to the Discipleship we find not , as not meeting with him , till we find him enumerated in the Catalogue of Apostles ; nor is any thing particularly recorded of him afterwards , more than one question that he propounded to our Saviour , who having told them what great things he and his Father would do , and what particular manifestations after his Resurrection he would make of himself to his sincere disciples and followers , S. Jude ( whose thoughts as well as the rest were taken up with the expectations of a temporal Kingdom of the Messiah ) not knowing how this could consist with the publick solemnity of that glorious state they looked for , asked him , what was the reason that he would manifest himself to them , and not to the World. Our Lord replied , that the World was not capable of these Divine manifestations , as being a stranger , and an enemy to what should fit them for fellowship with Heaven ; that they were only good men , persons of a Divine temper of mind , and religious observers of his Laws and Will , whom God would honour with these familiar converses , and admit to such particular acts of grace and favour . 3. * EUSEBIUS relates that soon after our Lord's Ascension S. Thomas dispatched Thaddaeus the Apostle to Abgarus Governour of Edessa , where he healed diseases , wrought miracles , expounded the doctrines of Christianity , and converted Abgarus and his people to the Faith : For all which pains when the Toparch offered him vast gifts and presents , he refused them with a noble scorn , telling him , they had little reason to receive from others , what they had freely relinquished and left themselves . A large account of this whole affair is extant in Eusebius , translated by him out of Syriack from the Records of the City of Edessa . This Thaddaeus ‖ S. Hierom expresly makes to be our S. Jude , though his bare authority is not in this case sufficient evidence ; especially since 〈◊〉 makes him no more than one of the seventy Disciples , which he would scarce have done , had he been one of the Twelve . He calls him indeed an Apostle , but that may imply no more than according to the large acception of the word , that he was a Disciple , a Companion , and an Assistent to them , as we know the Seventy eminently were . Nor is any thing more common in ancient Ecclesiastick Writers , than for the first planters and propagaters of Christian Religion in any Country to be honoured with the name and title of Apostles . But however this be , at his first setting out to preach the Gospel , he went up and down Judaea and 〈◊〉 , then through Samaria into Idumea , and to the Cities of Arabia , and the neighbour Countries , yea , to Syria and Mesopotamia . * Nicephorus adds , that he came at last to Edessa , where Abgarus was Governour , and where the other Thaddeus , one of the Seventy had been before him . Here he perfected what the other had begun , and having by his Sermons and Miracles established the Religion of our Saviour , died a peaceable and a quiet death ; though ‖ Dorotheus makes him slain at Berytus , and honourably buried there . By the almost general consent of the Writers of the Latin Church he is said to have travelled into Persia , where after great success in his Apostolical Ministry for many years , he was at last for his free and open reproving the superstitious rites and usages of the Magi cruelly put to death . 4. THAT he was one of the married Apostles sufficiently appears from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Grandsons mentioned by * 〈◊〉 , of whom Hegesippus gives this account . Domitian the Emperor , whose enormous wickednesses had awakened in him the quickest jealousies , and made him suspect every one that might look like a corrival in the Empire , had heard that there were some of the line of David , and Christ's kindred that did yet remain . Two Grandchildren of S. Jude the Brother of our Lord were brought before him : Having confessed that they were of the Race and posterity of David , he asked what possessions and estate they had : they told him that they had but a very few acres of land , out of the improvement whereof they both paid him Tribute , and maintained themselves with their own hard labour , as by the hardness and callousness of their hands ( which they then shewed him ) did appear . He then enquired of them concerning Christ , and the state of his Kingdom , what kind of Empire it was , and when and where it would commence . To which they replied , That his Kingdom was not of this World , nor of the Seigniories and Dominions of it , but Heavenly and Angelical , and would finally take place in the end of the World , when coming with great glory , he would judge the quick and the dead , and award all men recompences according to their works . The issue was , that looking upon the meanness and simplicity of the men as below his jealousies and fears , he dismissed them without any severity used against them ; who being now beheld not only as kinsmen , but as Martyrs of our Lord , were honoured by all , preferred to places of authority and government in the Church , and lived till the times of Trajan . 5. S. Jude left only one Epistle , of Catholick and universal concernment , inscribed at large to all Christians . It was some time before it met with general reception in the * Church , or was taken notice of . The Author indeed stiles not himself an Apostle , but no more does S. James , S. John , nor in some Epistles S. Paul himself . And why should he fare the worse for his humility , only for calling himself the servant of Christ , when he might have added not only Apostle , but the Brother of our Lord ? The best is , he has added what was equivalent , Jude the Brother of James , a character that can belong to none but our Apostle ; beside , that the Title of the Epistle , which is of great antiquity , runs thus , The general Epistle of Jude the Apostle . One great argument , as ‖ S. 〈◊〉 informs us , against the authority of this Epistle of old , was its quoting a passage out of an Apocryphal Book of Enoch . This Book called the Apocalypse of Enoch was very early extant in the Church , frequently mentioned , and passages cited out of it by 〈◊〉 , Tertullian , Clemens Alexandrinus , Origen , and others , some of whom accounted it little less than Canonical . But what if our Apostle had it not out of this Apocryphal Book , but from some prophecy currant from age to age , handed to him by common tradition , or immediately revealed to him by the Spirit of God ? But suppose it taken out of that Book going under Enoch's name , this makes nothing against the authority of the Epistle ; every thing , I hope , is not presently false , that 's contained in an Apocryphal and Uncanonical writing , nor does the taking a single testimony out of it any more infer the Apostles approbation of all the rest , than S. Paul's quoting a good sentence or two out of Menander , Aratus , and Epimenides , imply that he approved all the rest of the writings of those Heathen Poets . And indeed nothing could be more fit and proper than this way , if we consider that the Apostle in this Epistle chiesly argues against the Gnosticks , who mainly traded in such Traditionary and Apocryphal writings , and probably in this very Book of Enoch . The same account may be given of that other passage in this Epistle concerning the contention between Michael the Archangel and the Devil about the burial of Moses his Body , no where extant in the holy Records , supposed to have been taken out of a Jewish writing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Dismission of Moses , mentioned by some of the Greek Fathers under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Ascension of Moses , in which this passage was upon record . Nor is it any more a wonder that S. Jude should do this , than that S. Paul should put down Jannes and Jambres for the two Magicians of Pharaoh that opposed Moses , which he must either derive from Tradition , or fetch out of some Uncanonical Author of those times , there being no mention of their names in Moses his relation of that matter . But be these passages whence they will , 't is enough to us , that the Spirit of God has made them Authentick , and consecrated them part of the holy Canon . 6. BEING thus satisfied in the Canonicalness of this Epistle , none but S. Jude could be the Author of it ; for who but he was the Brother of S. James ? a character by which he is described in the Evangelical story more than once . * Grotius indeed will needs have it written by a younger Jude , the fifteenth Bishop of Jerusalem , in the reign of Adrian ; and because he saw that that passage [ the Brother of James ] stood full in his way , he concludes without any shadow of reason , that it was added by some Transcriber . But is not this to make too bold with Sacred things ? is not this to indulge too great a liberty ? this once allowed , 't will soon open a door to the wildest and most extravagant conjectures , and no man shall know where to find sure-sooting for his Faith. But the Reader may remember what we have elsewhere observed concerning the Posthume Annotations of that learned man. Not to say that there are many things in this Epistle that evidently refer to the time of this Apostle , and imply it to have been written upon the same occasion , and about the same time with the second Epistle of Peter , between which and this there is a very great affinity both in words and matter , nay , there want not ‖ some that endeavour to prove this Epistle to have been written no less than twenty seven years before that of Peter , and that hence it was that Peter borrowed those passages that are so near a-kin to those in this Epistle . The design of the Epistle is to preserve Christians from the infection of Gnosticism , the loose and debauched principles vented by Simon Magus and his followers , whose wretched doctrines and practises he briefly and elegantly represents , perswading Christians heartily to contend for the Faith that had been delivered to them , and to avoid these pernicious Seducers as pests and fire-brands , not to communicate with them in their sins , lest they perished with them in that terrible vengeance that was ready to overtake them . The End of S. Jude's Life . THE LIFE OF S. MATTHIAS . S. MATHIAS . He preached the Gospell in Ethiopia , suffered Martyrdome and was buried there . S. Hierom. St. Matthias his Martyrdom . Hebr. 11 . 37. They were stoned , they were sawn asunder , they were tempted , were slain with the sword . S. Matthias one of the Seventy . Judas Iscariot , whence . A bad Minister nulls not the ends of his ministration . His worldly and covetous temper . His monstrous ingratitude . His betraying his Master , and the aggravations of the sin . The distraction and horror of his mind . The miserable state of an evil and guilty Conscience . His violent death . The election of a new Apostle : The Candidates , who . The Lot cast upon Matthias . His preaching the Gospel , and in what parts of the World. His Martyrdom when , where , and how . His Body whither translated . The Gospel and Traditions vented under his name . 1. SAINT Matthias not being an Apostle of the first Election , immediately called and chosen by our Saviour , particular remarks concerning him are not to be expected in the History of the Gospel . He was one of our Lord's Disciples ( and probably one of the Seventy ) that had attended on him the whole time of his publick Ministry , and after his death was elected into the Apostleship upon this occasion . Judas Iscariot ( so called , probably , from the place of his nativity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of Kerioth , a City anciently situate in the Tribe of Judah ) had been one of the Twelve , immediately called by Christ to be one of his intimate Disciples , equally impowered and commissioned with the rest to Preach and work Miracles , was numbred with them , and had obtained part of their Ministry : And yet all this while was a man of vile and corrupt designs , branded with no meaner a character , than Thief and Murderer . To let us see that there may be bad servants in Christ's own family , and that the wickedness of a Minister does not evacuate his Commission , nor render his Office useless and ineffectual . The unworthiness of the instrument hinders not the ends of the ministration : Seeing the efficacy of an ordinance depends not upon the quality of the person , but the Divine institution , and the blessing which God has entailed upon it . Judas preached Christ no doubt with zeal and fervency , and for any thing we know , with as much success as the rest of the Apostles ; and yet he was a bad man , a man acted by 〈◊〉 and mean designs , one that had prostituted Religion and the honour of his place to covetousness and evil arts . The love of money had so intirely possessed his thoughts , that his resolutions were bound for nothing but interest and advantage . But they that will be rich fall into temptation and a snare . This covetous temper betrayed him , as in the issue to the most fatal end , so to the most desperate attempt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Origen calls the putting Christ to death , the most prodigious impiety that the Sun ever shone on , the betraying his innocent Lord into the hands of those , who he knew would treat him with all the circumstances of insolent scorn and cruelty . How little does kindness work upon a disingenuous mind ! It was not the honour of the place , to which when thousands of others were passed by , our Lord had called him , the admitting him into a free and intimate fellowship with his person , the taking him to be one of his peculiar domesticks and attendants , that could divert the wretch from his wicked purpose . He knew how desirous the great men of the Nation were to get Christ into their hands , especially at the time of the Passeover , that he might with the more publick disgrace 〈◊〉 sacrificed before all the people , and therefore bargains with them , and for no greater a summ than under four pounds , to betray the Lamb of God into the paws of these Wolves and Lions : In short , he heads the party , conducts the Officers , and sees him delivered into their hands . 2. BUT there 's an active principle in man's breast , that seldom suffers daring sinners to pass in quiet to their Graves : Awakened with the horror of the fact , conscience began to rouze and follow close , and the man was unable to bear up under the furious revenges of his own mind : As indeed all wilful and deliberate sins , and especially the guilt of bloud , are wont more sensibly to alarm the natural notions of our minds , and to excite in us the fears of some present vengeance that will seise upon us . And how intolerable are those scourges that lash us in this vital and tender part : The spirit of the man sinks under him , and all supports snap asunder : As what case or comfort can he enjoy , that carries a Vultur in his bosom , always gnawing and preying upon his heart ? Which made * Plutarch compare an evil Conscience to a Cancer in the breast , that perpetually gripes and stings the Soul with the pains of an intolerable repentance . Guilt is naturally troublesome and uneasie , it disturbs the peace and serenity of the mind , and fills the Soul with storms and thunder . ‖ Did ever any harden himself against God , and prosper ? And indeed how should he , when God has such a powerful and invisible executioner in his own bosom ? Whoever rebels against the Laws of his duty , and plainly affronts the dictates of his Conscience , does that moment bid adieu to all true repose and quiet , and expose himself to the severe resentments of a self-tormenting mind . And though by secret arts of wickedness he may be able possibly to drown and stifle the voice of it for a while , yet every little affliction or petty accident will be apt to awaken it into horror , and to let in terror like an armed man upon him . A torment infinitely beyond what the most ingenious Tyrants could ever contrive . Nothing so effectually invades our ease , as the reproaches of our own minds . The wrath of man may be endured , but the irruptions of Conscience are irresistible ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Chrysostom very elegantly stiles it ) to be choaked or strangled with an evil Conscience , which oft reduces the man to such distresses , as to make him chuse death rather than life . A sad instance of all which we have in this unhappy man : who being wearied with furious and melancholy reflexions upon what was past , threw back the wages of iniquity in open Court , and dispatched himself by a violent death : Vainly hoping to take sanctuary in the Grave , and that he should meet with that ease in another World which he could not find in this . He departed , and went and hanged himself , and falling down burst asunder , and his bowels gushed out : Leaving a memorable warning to all treacherous and ingrateful , to all greedy and covetous persons , not to let the World insinuate it self too far into them ; and indeed to all to watch and pray that they enter not into temptation . Our present state is slippery and insecure ; Let him that thinketh he 〈◊〉 , take heed lest he fall . What priviledges can be a sufficient fence , a foundation firm enough to rely upon , when the Miracles , Sermons , favours , and familiar converses of Christ himself could not secure one of the Apostles from so fatal an Apostasie ? 3. A VACANCY being thus made in the Colledge of Apostles , the first thing they did after their return from Mount Olivet , where our Lord took his leave of them , to S. John's house in Mount Sion ( the place , if we may believe * Nicephorus , where the Church met together ) was to fill up their number with a fit proper person . To which purpose Peter acqualnted them , that Judas , according to the prophetical prediction , being fallen from his ministry , it was necessary that another should be substituted in his room , one that had been a constant companion and disciple of the holy Jesus , and consequently capable of bearing witness to his life , death , and resurrection . Two were propounded in order to the choice , Joseph called Barsabas , and Justus ( whom some make the same with Joses one of the brothers of our Lord ) and Matthias , both duly qualified for the place . The way of election was by Lots , a way frequently used both among Jews and Gentiles for the determination of doubtful and difficult cases , and especially the chusing Judges and Magistrates : And this course the Apostles the rather took , because the Holy Ghost was not yet given , by whose immediate dictates and inspirations they were chiefly guided afterwards . And that the business might proceed with the greater regularity and success , they first solemnly make their address to Heaven , that the Omniscient Being that governed the World , and perfectly understood the tempers and dispositions of men , would immediately guide and direct the choice , and shew which of these two he would appoint to take that part of the Apostolick charge , from which Judas was so lately fallen . The Lots being put into the Urn , Matthias his name was drawn out , and thereby the Apostolate devolved upon him . 4. NOT long after the promised powers of the Holy Ghost were conferred upon the Apostles , to fit them for that great and difficult imployment , upon which they were sent : And among the rest S. Matthias betook himself to his Charge and Province . The first-fruits of his Ministry he spent in 〈◊〉 , where having reaped a considerable harvest , he betook himself to other Provinces . An * Author , I confess , of no great credit in these matters , tells us , that he preached the Gospel in Macedonia , where the Gentiles to make an experiment of his Faith and Integrity , gave him a poisonous and intoxicating potion , which he chearfully drunk off , in the name of Christ , without the least prejudice to himself ; and that when the same potion had deprived above two hundred and fifty of their sight , he laying his hands upon them , restored them to their sight : with a great deal more of the same stamp , which I have neither faith enough to believe , nor leisure enough to relate . The Greeks with more probability report him to have travelled Eastward , he came ( says ‖ Nicephorus ) into the first , ( says * Sophronius ) into the second AEthiopia , and in both , I believe , it is a mistake , either of the Authors or Transcribers , for Cappadocia , his residence being principally near the irruption of the River Apsarus , and the Haven Hyssus , both places in Cappadocia . Nor is there any AEthiopia nearer those places than that conterminous to Chaldaea , whereof before . And as for those that tell us , that he might well enough preach both in the Asian and African AEthiopia , and that both might be comprehended under that general name , as the Eastern and Western parts of the World were heretofore contained under the general title of the India's , it's a fancy without any other ground to stand on , 〈◊〉 their own bare conjecture . The place whither he came was very barbarous , and his usage was accordingly . For here meeting with a people of a fierce and intractable temper , he was treated by them with great rudeness and inhumanity , from whom after all his labours and sufferings , and a numerous conversion of men to Christianity , he obtained at last the crown of Martyrdom , Ann. Chr. LXI . or as others , LXIV . Little certainty can be retrieved concerning the manner of his death . * Dorotheus will have him to die at Sebastople , and to be buried there near the Temple of the Sun. An ancient ‖ Martyrologic reports him to have been seised by the Jews , and as a blasphemer to have been first stoned , and then beheaded . But the * Greek Offices , seconded herein by several ancient Breviaries , tell us that he was crucified , and that as Judas was hanged upon a Tree , so Matthias suffered upon a Cross. His Body is said to have been kept a long time at Jerusalem , thence thought by Helen the Mother of the Great Constantine to have been translated to Rome , where some parts of it are shewed with great veneration at this day . Though * others with as great eagerness , and probably as much truth , contend that his Reliques were brought to , and are still preserved at Triers in Germany , a controversie wherein I shall not concern my self . His memory is celebrated in the Greek Church August the IX . as appears not only from their Menologies , but from a Novel ‖ constitution of Manuel Comuenus , appointing what holy days should be kept in the Church , while the Western Churches keep February XXIV . sacred to his memory . Among many other Apocryphal writings attributed to the Apostles , there was a Gospel published under his name , mentioned by * Eusebius and the Ancients , and condemned with the rest by ‖ Gelasius Bishop of Rome , as it had been rejected by others before him : Under his name also there were extant Traditions , cited by a Clemens of Alexandria , from whence no question it was that the Nicolaitans borrowed that saying of his , which they abused to so vile and beastly purposes , as under the pretended patronage of his name and doctrines the Marcionites and b Valentinians defended some of their most absurd and impious opinions . The End of S. Matthias's Life . THE LIFE OF S. MARK the Evangelist . The Evangelist St. Mark. He having been the Coädiutor of St. Paul & St. Peter severally , at Alexandria planted & governd a Church and there by the violence of the Pagan multitude suffered Martyrdom . AD. 64. Baron : & Centur St. Mark 's Martyrdom . Hebr. 11. 35. Others were tortured , not accepting deliverance , that they might obtain a better resurrection . Of whom the world was not worthy . His Kindred , and distinction from others of the same Name . Whether one of the Seventy . His Conversion . His attendance upon Peter , and Preaching the Gospel in Italy , and at Rome . His planting Christianity at Alexandria , and great success there . An account of the Therapeutae ( mentioned by Philo ) and their excellent manners , rules , and way of Life . These proved not to have been Christians by several arguments . The Original of the mistake whence . S. Mark' s Preaching in the Parts of Africk . His return to Alexandria , and diligence in his Ministry . The manner of his Martyrdom . The time of it enquired into . The description of his Person . His Gospel when and where written , and why said to be Peter's . His great impartiality in his Relations . In what Language written . The Original whether extant at this Day . 1. SAINT Mark , though carrying something of Roman in his Name , probably assumed by him upon some great change , or accident of his Life , or which was not unusual among the Jews , when going into the European Provinces of the Roman Empire , taken up at his going for Italy and Rome , was doubtless born of Jewish Parents , originally descended of the Tribe of * Levi , and the Line of the Priesthood , and ( if ‖ Nicephorus say true ) Sister 's Son to Peter , though by others against all reason confounded with John sirnamed Mark the Son of Mary , and Mark Sisters Son to Barnabas . By the Ancients he is generally thought to have been one of the Seventy Disciples , and * Epiphanius expresly tells us , that he was one of those who taking exception at our Lord's discourse of cating his Flesh and drinking his Blood , went back and walked no more with him , but was seasonably reduced and reclaimed by Peter . But no foundation appears either for the one or for the other , nay ‖ Papias Bishop of Hierapolis , who lived near those times , positively affirms that he was no hearer nor follower of our Saviour . He was converted by some of the Apostles , and probably by S. Peter , who is said to have been his undertaker at his Baptism . ( if I understand 〈◊〉 . * aright ) for no other reason I suppose , than because he calls him his Son. Indeed he was his constant attendant in his Travails , supplying the place of an Amanuensis and Interpreter ; for though the Apostles were divinely inspired , and among other miraculous powers had the gift of Languages conferred upon them , yet was the interpretation of Tongues a gift more peculiar to some than others . This might probably be S. Mark' s Talent , in expounding S. Peter's Discourses , whether by word or writing , to those who understood not the Language wherein they were delivered . He accompanied him in his Apostolical progress , Preached the Gospel in ‖ Italy , and at Rome , where at the request of the Christians of those Parts he composed and wrote his Gospel . 2. BY Peter he was sent into Egypt to plant Christianity in those Parts , fixing his main residence at Alexandria , and the places thereabouts : where so great ( says * Eusebius ) was the success of his Ministry , that he converted Multitudes both of Men and Women , not only to the embracing of the Christian Religion , but to a more than ordinarily strict profession of it , insomuch that Philo wrote a Book of their peculiar Rites and way of Life , the only reason why S. ‖ Hierom reckons him among the Writers of the Church . Indeed Philo the Jew wrote a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extant at this day , wherein he speaks of a sort of Persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who in many parts of the World , but especially in a pleasant place near the Maraeotick Lake in Egypt had formed themselves into Religious Societies , and gives a large account of their Rites and Customes , their strict , philosophical , and contemplative course of life . He tells * us of them , that when they first enter upon this way , they renounce all secular interests and imployments , and leaving their Estates to their Relations , retire into Groves and Gardens , and Places devoted to solitude and contemplation ; that they had their Houses or Colledges , not contiguous , that so being free from noise and tumult , they might the better minister to the designs of a contemplative life ; nor yet removed at too great a distance , that they might maintain mutual society , and be conveniently capable of helping and assisting one another . In each of these Houses there was an Oratory , call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein they discharged the more secret and solemn Rites of their Religion ; divided in the middle with a Partition wall three or four Cubits high , the one apartment being for the Men , and the other for the Women : here they publickly met every Seventh day , where being set according to their seniority , and having composed themselves with great decency and reverence , the most aged Person among them , and best skilled in the Dogmata and Principles of their Institution came forth into the midst , gravely and soberly discoursing what might make the deepest impression upon their minds ; the rest attending with a profound silence , and only testifying their assent with the motion of their Eyes or Head. Their discourses were usually my stical and allegorical , seeking hidden sences under plain words , and of such an allegorical Philosophy consisted the Books of their Religion , left them by their Ancestors : The Law they compared to an Animal , the Letter of it resembling the Body , while the Soul of it lay in those abstruse and recondite notions , which the external veil and surface of the words concealed from vulgar understandings . He tells us also , that they took very little care of the Body , perfecting their minds by Precepts of Wisdom and Religion ; the day they intirely spent in Pious and Divine Meditations , in reading and expounding the Law and the Prophets , and the Holy Volumes of the ancient Founders of their Sect , and in singing Hymns to the honour of their Maker ; absolutely temperate and abstemious , neither eating nor drinking till Night , the only time they thought fit to refresh and regard the body , some of them out of an insatiable desire of growing in knowledge and vertue , fasting many days together . What Diet they had was very plain and simple , sufficient only to provide against hunger and thirst , a little Bread , Salt and Water being their constant bill of fare : their clothes were as mean as their food , designed only as a present security against cold and nakedness . And this not only the case of men , but of pious and devout Women that lived ( though separately ) among them ; that they religiously observed every Seventh Day , and especially the preparatory Week to the great solemnity , which they kept with all expressions of a more severe abstinence and devotion . This and much more he has in that Tract concerning them . 3. THESE excellent Persons 〈◊〉 peremptorily affirms to have been Christians , converted and brought under these admirable Rules and Institutions of Life by S. Mark at his coming hither , accommodating all passages to the Manners and Discipline of Christians : followed herein by * Epiphanius , ‖ Hierom , and others of old , as by a Baronius , and some others of later time : and this so far taken for granted , that b many have hence fetched the rise of Monasteries and Religious Orders among Christians . But whoever seriously and impartially considers Philo's account , will plainly find that he intends it of Jews and Professors of the Mosaick Religion , though whether Essenes , or of some other particular Sect among them , I stand not to determine . That they were not Christians , is evident , besides that Philo gives not the least intimation of it , partly because it is improbable that Philo being a Jew should give so great a character and commendation of Christians , so hateful to the Jews at that time in all places of the World ; partly , in that Philo speaks of them as an Institution of some considerable standing , whereas Christians had but lately appeared in the World , and were later come into Egypt ; partly , because many parts of Philo's account does no way suit with the state and manners of Christians at that time ; as that they withdrew themselves from publick converse , and all affairs of civil life , which Christians never did , but when forced by violent Persecutions , for ordinarily , as Justin Martyr and Tertullian tell us , they promiscuously dwelt in Towns and Cities , plowed their Lands , and followed their Trades , ate and drank , and were clothed and habited like other men . So when he says that besides the Books of Moses and the Prophets , they had the Writings of the Ancient Authours of their Sect and Institution ; this cannot be meant of Christians : for though Eusebius would understand it of the Writings of the Evangelists and Apostles , yet , besides that there were few of them published when Philo wrote this discourse , they were however of too late an edition to come under the character of ancient Authours . Not to say that some of their Rites and Customes were such , as the Christians of those days were meer strangers to , not taken up by the Christian Church till many Years , and some of them not till some Ages after . Nay some of them never used by any of the Primitive Christians ; such were , their religious dances , which they had at their Festival Solemnities , especially that great one which they held at the end of every Seven Weeks ; when their entertainment being ended , they all rose up , the Men in one Company , and the Women in another , dancing with various measures and motions , each Company singing Divine Hymns and Songs , and having a Precentor going before them , now one singing , and anon another , till in the conclusion they joyned in one common chorus , in imitation of the triumphant Song sung by Moses and the Israelites after their deliverance at the Red-Sea . To all which let me add , what a Learned * Man has observed , that the Essenes ( if Philo means them ) were great Physicians ( thence probably called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Healers , though ‖ Philo , who is apt to turn all things into Allegory , refers it only to their curing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Souls of Men infected and over-run with difficult and desperate distempers , created by pleasures and extravagant appetites , and a long train of other lusts and passions ) * Josephus reporting of them , that they accurately study the Writings of the Ancients , excerping thence whatever is conducive either to Soul or Body ; and that for the curing of Diseases , they diligently enquired into the Vertues of Roots and Stones , that were most proper to drive away Distempers . An Account no ways agreeing with the Christians of those times , who miraculously cured Diseases without the Arts of Physick , or any other Preparations , than calling the Name of Christ over the afflicted Person . Doubtless that which led Euscbius into the mistake , was the conformity that he observed between the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in and before his time , who entred upon a more strict and severe course of life , and these Therapeutae described by Philo , an ordinary fancy being able to draw a fair parallel between them , and so it was but removing them some Ages higher , and imagining them to have been converted and founded by S. Mark , and the work was done . Indeed it is not to be doubted , but that Persons educated under these excellent rules and methods of life , were more than ordinarily prepared for the reception of Christianity ( between which and their Principles and Rules of Life , there was so great an affinity and agreement ) which must needs render our Evangelists success great in those Parts , and open the way for men to come flocking over to the Faith. 4. S. MARK did not confine his Preaching to Alexandria , and the Oriental Parts of Egypt , but removed * Westmard to the Parts of Libya , going thorough the Countries of Marmarica , Pentapolis , and others thereabouts , where though the People were both barbarous in their manners , and idolatrous in their worship , yet by his Preaching and Miracles he made way for the entertainment of the Gospel , and left them not , till he had not only gained them to , but confirmed them in , the profession of it . Returning to Alexandria he preached freely , and ordered and disposed the affairs of the Church , and wisely provided for succession by constituting Governors and Pastors of it . But the restless enemy of the souls of Men would not long suffer him to be quiet : it was the time of Easter , at what time the great Solemnities of Scrapis hapned to be celebrated , when the minds of the People being excited to a passionate vindication of the honour of their Idol , broke in upon S. Mark , then engaged in the solemn celebration of Divine worship , and binding his Feet with Cords , dragged him through the streets and the most craggy places to the Bucelus , a Precipice near the Sea , and for that Night thrust him into Prison , where his Soul was by a Divine Vision erected and encouraged under the ruines of his shattered Body . Early the next Morning the Tragedy began again , dragging him about in the same manner , till his Flesh being raked off , and his Blood run out , his spirits failed , and he expired . But their malice died not with him , Metaphrastes adds that they burnt his Body , whose Bones and Ashes the Christians there decently intombed near the place where he was wont to Preach . His Body , at least the remains of it were afterwards with great pomp removed from Alexandria to Venice , where they are religiously honoured , and he adopted as the Tutelar Saint and Patron of that State , and one of the richest and stateliest Churches erected to his Memory , that the World can boast of at this Day . He suffered in the Month Pharmuthi , on the XXV . of April , though the certain Year of his Martyrdom is not precisely determined by the Ancients . * Kirstenius out of the Arabick Memoires of his Life says , it was in the Fourteenth or the last Year of Claudius ; S. ‖ Hierom places it in the Eighth of Nero. But extravagantly wide is * Dorotheus his computation , who makes him to suffer in the time of Trajan , with as much truth as ‖ Nicephorus on the other hand affirms him to have come into Egypt in the Reign of Tiberius . If in so great variety of Opinions I may interpose my conjecture , I should reckon him to have suffered about the end of Nero's Reign : For supposing him to have come with S. Peter to Rome about the Fifth or Sixth Year of Nero , he might thence be dispatched to Alexandria , and spend the residue of his Life and of that Emperor's Reign in planting Christianity in those parts of the World. Sure I am that * Irenaeus reports S. Mark to have out-lived Peter and Paul , and that after their decease he composed his Gospel out of those things which he had heard Peter preach . But whatever becomes of that , it is evident that Irenaeus supposed ( whose supposition certainly was not founded upon meer fancy and conjecture ) that S. Mark for some considerable time survived the Martyrdom of those two great Apostles . A passage that so troubled Christophorson ( one of those who in these later Ages first translated Eusebius into Latin ) because crossing the accounts of their Writers in this matter , that he chose rather to expunge the word , decease , and substitute another of a quite different sence , expresly contrary to the faith of all ancient Copies , and to the most ancient Version of Irenaeus it self . But to return . S. Mark as to his ‖ Person was of a middle size and stature , his Nose long , his Eye brows turning back , his Eyes graceful and amiable , his Head bald , his Beard prolix and gray , his Gate quick , the constitution of his Body strong and healthful . 5. HIS Gospel , the only Book he left behind him , was , as before we observed , written at the intreaty of the Converts at * Rome , who not content to have heard Peter preach , pressed S. Mark his Disciple , that he would commit to Writing an Historical account of what he had delivered to them : which he performed with no less faithfulness than brevity , all which S. Peter perused , ratified with his Authority , and commanded to be publickly read in their Religious Assemblies . And though , as we noted but now , Irenaeus seems to intimate that it was written after Peter's death : yet all that can be inferred hence will be , what in it self is a matter of no great moment and importance , that the Ancients were not agreed in assigning the exact time when the several Gospels were published to the World. It was frequently stiled S. Peter's Gospel , not so much because dictated by him to S. Mark , as because he principally composed it out of that account which S. Peter usually delivered in his Discourses to the People . Which probably is the reason of what * Chrysostome observes , that in his stile and manner of expression he delights to imitate S. Peter , representing much in a few words . Though he commonly reduces the story of our Saviour's Acts into a narrower compass than S. Matthew , yet want there not passages , which he relates more largely than he . The last Chapter of his Gospel , at least part of it , was ( as ‖ Hierom informs us ) wanting in all ancient Greek Copies , rejected upon pretence of some disagreement with the other Gospels , though , as he there shews , they are fairly consistent with each other . His great impartiality in his Relations appears from hence , that he is so far from concealing the shameful lapse and denial of Peter , his dear Tutor and Master , that he sets it down with some particular circumstances and aggravations , which the other Evangelists take no notice of . Some dispute has been made in what Language it was written , whether in Greek or Latin ; That which seems to give most countenance to the Latin Original , is the note that we find at the end of the Syriac Version of this Gospel , where it is said that Mark preached and declared his Holy Gospel at Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the Roman , or the Latin Tongue . An evidence that with me would almost carry the force of a demonstration , were I assured that this note is of equal value and authority with that Ancient Version , generally supposed to come very few Centuries short of the Apostolick Age. But we know how usual it is for such additions to be made by some later hand . And what credit is to be given to the subscriptions at the end of S. Paul's Epistles , we have shewed elsewhere . Besides , that it is not here said that he wrote , but that he Preached his Gospel at Rome in that Language . The Advocates of the Romish Church plead , that it 's very congruous and suitable , that it should at first be consigned to Writing in that Language , being principally designed for the use of the Christians at Rome . An objection that will easily vanish , when we consider , that as the Convert Jewes there understood very little Latin , so there were very few Romans that understood not Greek , it being ( as appears from the Writers of that Age ) the gentile and fashionable Language of those Times . Nor can any good reason be assigned , why it should be more inconvenient for S. Mark to write his Gospel in Greek for the use of the Romans , than that S. Paul should in the same Language write his Epistle to that Church . The Original Greek Copy , written with S. Mark' s own hand , is said to be extant at Venice at this Day . Written ( they tell us ) by him at Aquileia , and thence after many Hundreds of Years translated to Venice , where it is still preserved , though the Letters so worn out with length of time , that they are not capable of being read . A story which as I cannot absolutely disprove , so am I not very forward to believe , and that for more reasons , than I think worth while to insist on in this place . The End of S. Mark' s Life . THE LIFE OF S. LUKE the Evangelist . S. LUKE 2. COR. 8. 8. 19. The Brother , whose praise is in y e Gospel throughout all y e Churches : And not that onely , but who was also chosen of y e Churches to travell with us . St. Luke his Martyrdom . Col. 4. 14. Luke the beloved Physician . The brother whose Praise is in the Gospel . 2 Cor. 4. 11. We are delivered unto death for Jesus sake . Bearing in the body the dying of the Lord Jesus . Antioch S. Luke's birth-place . The fame and dignity of it . His learned and liberal education . His 〈◊〉 of Physick . His skill in Painting . S. Luke none of the Seventy , Converted , where , and by whom . His constant attendance upon S. Paul. In what parts he principally exercised his Ministry . The place , and manner of his Death . The translation of his Body to Constantinople . His Writings . Theophilus , who . His Gospel , where written , and upon what occasion . How fitted for it . The Acts of the Apostles written at Rome , and when . Why principally containing the Acts of S. Paul. This Book why publickly read just after Easter in the Primitive Church . S. Luke's polite and exact 〈◊〉 and way of writing above the rest . 1. SAINT Luke was born at Antioch , the Metropolis of Syria , a City celebrated for its extraordinary blessings and eminences , the pleasantness of its situation , the fertility of its soil , the riches of its Traffick , the wisdom of its Senate , the learning of its Professors , the civility and politeness of its Inhabitants , by the Pens of some of the greatest * Orators of their times : And yet above all these renowned for this one peculiar honour , that here it was that the Disciples were first called Christians . It was an University , replenished with Schools of learning , wherein were Professors of all Arts and Sciences . So that being born in the very lap of the Muses , he could not well miss of an ingenuous and liberal education , his natural parts meeting with the 〈◊〉 〈◊〉 great improvements . Nay , we are * told , that he studied not only at 〈◊〉 , 〈◊〉 in all the Schools both of Greece and Egypt , whereby he became accomplished in all parts of Learning and humane Sciences . Being thus furnished out with skill in all the preparatory Institutions of Philosophy , he more particularly applied himself to the study of Physick , for which the 〈◊〉 Academies weremost famous ; though they that hence infer the 〈◊〉 of his Birth and Fortunes , forget to 〈◊〉 , that this noble Art was in those times generally managed by persons of no better rank than servants : Upon which account a Learned ‖ man conceives S. Luke , though a Syrian by birth , to have been a servant at Rome , where he sometimes practised Physick , and whence being manumitted , he returned into his own Country , and probably continued his profession all his life , it being so fairly consistent with , and in many cases so subservient to the Ministry of the Gospel , and the care of Souls . Besides his abilities in Physick , he is said to have been very skilful in * Painting , and there are no less than three or four several pieces still in being , pretended to have been drawn with his own hand ; a tradition which ‖ Gretser the Jesuit sets himself with a great deal of pains , and to very little purpose to defend , though his Authors , either in respect of credit or antiquity , deserve very little esteem and value . Of more authority with me would be an ancient Inscription found in a Vault near the Church of S. Mary in Via lata at Rome , supposed to have been the place where S. Paul dwelt , wherein mention is made of a Picture of the B. Virgin , U NA EX VII . A B. LUCA DEPICTIS , being one of the seven painted by S. Luke . 2. HE was a Jewish Proselyte , 〈◊〉 abounding with men of that Nation , who had here their Synagogues and Schools of Education , so that we need not with * Theophylact send him to Jerusalem to be instructed in the study of the Law. As for that opinion of ‖ 〈◊〉 and others , that he was one of the Seventy Disciples , one of those that deserted our Lord for the unwelcome discourse he made to them , but recalled afterwards by S. Paul , I behold it as a story of the same coin and stamp with that of S. Mark' s leaving Christ upon the same occasion , and being reduced by Peter , and that the one was made to answer the other ; as upon no better ground it is * said that he was one of those two Disciples that were going to Emaus . For besides the silence of Scripture in the case , he himself plainly confesses , that he was not from the beginning an Eye-witness and minister of the Word . Most probable it is , that he was converted by S. Paul during his abode at Antioch , when as the Apostles of catchers of Fish were become fishers of men , so he of a Physician of the Body became a Physician of the Soul. This , Nicephorus will have to have been done at Thebes , the chief City of 〈◊〉 , about forty miles from Athens , though it appears not to me by any credible Author that ever S. Paul was there . He became ever after his inseparable companion and fellow-labourer in the ministry of the Gospel , especially after his going into Macedonia , from which time in recording the History of S. Paul's travels , he always speaks of himself in his own person . He followed him in all his dangers , was with him at his several arraignments at Jerusalem , accompanied him in his desperate voyage to Rome , where he still attended on him to serve his necessities , and supply those ministerial Offices , which the Apostle's 〈◊〉 would not 〈◊〉 him to undergo , and especially in carrying messages to those Churches where he had planted Christianity . This infinitely endeared him to S. Paul , who own'd him for his fellow-labourer , called him the beloved Physician , and the Brother whose praise is in the Gospel , throughout all the Churches , which the Ancients , and especially * Ignatius , apply to our Evangelist . 3. PROBABLE it is that he did not wholly leave S. Paul till he had finished his course , and crowned all with Martyrdom , though there are that tell ‖ us , that he left S. Paul at Rome , and returned back into the East , travelled into Egypt and the parts of Libya , preached the Gospel , wrought Miracles , converted multitudes , constituted Guides and Ministers of Religion , yea , that he himself took upon him the Episcopal charge of the City of Thebais . Epiphanius gives us this account , that he first preached in Dalmatia , and Galatia ( he reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Gaul , or France , and peremptorily affirms , that they are all mistaken that say that it was Galatia where Crescens preached , though some think that himself in the mean while is under the most confident mistake ) then in Italy and Macedonia , where he spared no pains , declined no dangers that he might faithfully discharge the trust committed to him . The Ancients are not very well agreed , either about the time or manner of his death , some affirming him to die in Egypt , others in Greece , the * Roman Martyrologie in Bithynia , ‖ 〈◊〉 at Ephesus ; some make him die a natural , others a violent death . Indeed neither Eusebius nor S. Hierom take any notice of it : But * Nazianzen , ‖ Paulinus Bishop of Nola , and several other expresly assert his Martyrdom , whereof * Nicephorus gives this particular account , that coming into Greece he successfully preached , and baptized many Converts into the Christian Faith , till a party of Infidels making head against him , drew him to execution , and in want of a Cross whereon to dispatch him presently , hanged him upon an Olive-Tree , in the eightieth ( the eighty fourth says ‖ S. Hierom ) year of his age . * Kirstenius from an ancient Arabick writer , makes him to have suffered Martyrdom at Rome , which he thinks might probably be after S. Paul's first imprisonment there , and departure thence , when S. Luke being left behind as his deputy to supply his place , was shortly after put to death , the reason ( says he ) why he no longer continued his History of the Apostles Acts , which surely he would have done , had he lived any considerable time after S. Paul's departure . His Body afterwards , by the command of Constantine , or his Son Constantius , was solemnly removed to Constantinople , and buried in the great Church built to the memory of the Apostles . 4. TWO Books he wrote for the use of the Church , his Gospel , and the History of the Apostles Acts , both dedicated to Theophilus , which many of the * Ancients suppose to be but a feigned name , denoting no more than a lover of God , a title common to every Christian. While others with better reason conclude it the proper name of a particular person , especially since the stile of most excellent is attributed to him , the usual title and form of address in those times to Princes and great men . ‖ Theophylact stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man of Consular dignity , and probably a Prince ; the * Author of the Recognitions makes him a Nobleman of Antioch , converted by Peter , and who upon his conversion gave his house to the Church for the place of their publick and solemn meetings . We may probably suppose him to have been some Magistrate , whom S. Luke had converted and baptised , to whom he now dedicated these Books , not only as a testimony of honourable respect , but as a means of giving him further certainty and assurance of those things , wherein he had been instructed by him . For his Gospel , ‖ S. Hierom supposes it to have been written in Achaia during his travels with S. Paul in those parts , whose help he is generally said to have made use of in the composing of it , and that this the Apostle primarily intends when he so often speaks of his Gospel . But whatever assistance S. Paul might contribute towards it , we are sure the Evangelist himself tells us , that he derived his intelligence in these matters from those , who from the beginning had been eye-witnesses and Ministers of the Word . Nor does it in the least detract from the authority of his relations , that he himself was not present at the doing of them ; for if we consider who they were from whom he derived his accounts of things , Habuit utique authenticam paraturam , as * Tertullian speaks , he had a stock both of credit and intelligence sufficiently authentick to proceed upon , delivering nothing in his whole History but what he had immediately received from persons present at , and concerned in the things which he has lest upon record . The occasion of his writing it , is thought to have been partly to prevent those false and fabulous relations which even then began to be obtruded upon the World , partly , to supply what seemed wanting in those two Evangelists that wrote before him ; and the additions or larger explications of things are particularly enumerated by ‖ Irenaeus . He mainly insists upon what relates to Christ's Priestly Office , and though recording other parts of the Evangelical story , yet it ever is with a peculiar respect to his Priesthood . Upon which account the Ancients in accommodating the four Symbolical representments in the Prophets Vision to the four Evangelists , assigned the Oxe or 〈◊〉 to S. Luke . 5. His History of the Apostolick Acts was written no doubt at Rome , at the end of S. Paul's two years imprisonment there , with which he concludes his story ; it contains the Actions , and sometimes the sufferings of some principal Apostles , especially S. Paul ; for , besides that his activity in the cause of Christ made him bear a greater part both in doing and suffering , S. Luke was his constant attendant , an eye-witness of the whole carriage of his life , and privy to his most intimate transactions , and therefore capable of giving a more full and satisfactory account and relation of them ; seeing no evidence or testimony in matters of fact can be more rational and convictive , than his who reports nothing but what he has heard and seen . Among other things he gives us a particular account of those great miracles which the Apostles did for the confirmation of their doctrine . And this ( as * Chrysostom informs us ) was the reason why in the Primitive times the Book of the Acts , though containing those Actions of the Apostles that were done 〈◊〉 Pentecost were yet usually read in the Church before it , in the space between that and Easter , when as at all other times those parts of the Gospel were read which were proper to the season , it was ( says he ) because the Apostles miracles being the grand confirmation of the truth of Christ's Resurrection , and those Miracles recorded in that Book , it was therefore thought most proper to be read next to the feast of the Resurrection . In both these Books his way and manner of writing is exact and accurate , his stile polite and elegant , sublime and lofty , and yet clear and perspicuous , flowing with an easie and natural grace and sweetness , admirably accommodate to an historical design , all along expressing himself in a vein of purer Greek , than is to be found in the other writers of the holy Story . Indeed being born and bred at Antioch ( than which no place more famous for Oratory and Eloquence ) he could not but carry away a great share of the native genius of that place , though his stile is sometimes allayed with a tang of the Syriack and Hebrew dialect . It was observed of old ( as * S. Hierom tells us ) that his skill was greater in Greek than Hebrew , that therefore he always makes use of the Septuagint Translation , and refuses sometimes to render words , when the propriety of the Greek tongue will not bear it . In short , as an Historian , he was faithful in his relations , elegant in his writings ; as a Minister , careful and diligent for the good of Souls ; as a Christian , devout and pious : and who crowned all the rest with the laying down his life for the testimony of that Gospel , which he had both Preached and Published to the World. The End of S. Luke's Life . DIPTYCHA APOSTOLICA : OR , A Brief Enumeration and Account of the APOSTLES and their SUCCESSORS , FOR THE First Three Hundred Years in the Five great Churches , said to have been Founded by them , thence called by the Ancients , APOSTOLICAL CHURCHES , VIZ. Antioch , Rome , Jerusalem , Byzantium or Constantinople , and Alexandria . ANTIOCH . THIS I place first , partly because 't is generally acknowledged even by the Romish Writers , that a Church was founded here by S. Peter some considerable time before that at Rome ; partly because here it was that the Venerable name of Christians did first commence . In which respect the ‖ Fathers in the Council at Constantinople under Nectarius in their Synodicon to them at Rome stile the Church of Antioch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The most Ancient , and truly Apostolical ; and * S. Chrysostom , The head of the whole World. The Succession of its Bishops till the time of Constantine ( which shall be the Boundary of this Catalogue ) was as followeth . I. S. Peter the Apostole ; who governed this Church at least 7. years . Nicephorus of Constantinople says Eleven . II. Euodius , who sat 23. years . In his time the Disciples were first called Christians at Antioch . III. Ignatius . After near 40. years Presidency over this Church he was carried out of Syria to Rome , and there thrown to wild Beasts in the Theatre , Ann. Chr. 110. Trajan 11. IV. Heron , he was Bishop 20. years : To him succeeded V. Cornelius , who kept the place 13. years , dying Ann. Chr. 142. VI. Eros , 26 , or as Eusebius , 24. years . VII . Theophilus , 13. a man of great Parts and Learning , many of his Works were extant in Eusebius his time , and some of them we still have at this day . VIII . Maximinus , 13. he dying , the next that was chosen was IX . Serapio , 25. many of his Works are mentioned by Eusebius and S. Hierom. To him succeeded X. Asclepiades , a man of great worth and eminency , and invincible constancy in the time of persecution ; he continued in this See 9. years . XI . Philetus , 8. XII . Zebinus , or Zebennus , he sat 6. years . XIII . Babylas , 13. after many conflicts and sufferings for the Faith , he received the crown of Martyrdom under Decius ; and commanded his Chains to be buried with him . XIV . Fabius , or as the Patriarch Nicephorus calls him , Flavius , possessed tho Chair 9. years . He was a little inclining towards Novatianism . XV. Demetrianus , he sat Bishop , says Nicephorus 4 , says Eusebius , 8. years . XVI . Paulus Samosatenus sat in the chair 8. years , when for his Unepiscopal manners and practices , his unsound Dogmata and principles , and especially his mean and unworthy opinions concerning our Saviour , he was condemned and deposed by a Synod at Antioch , whose Synodical determination is at large extant in 〈◊〉 . XVII . Domnus succeeded in the place of the deposed . He was son to Demetrian , Paulus his predecessor in that See ; constituted and ordained to the place by the Fathers of that Synod , who farther give him this honourable character , that he was a man indued with all Episcopal vertues and ornaments . Eusebius makes him to have sitten 6 , Nicephorus but 2. years . XVIII . Timaeus , he sat in the chair 10. years . XIX . Cyrillus , who presided over that Church in the account of Nicephorus 15 , of Eusebius 24. years . XX. Tyrannus , he sat 13. years ; in his time began the tenth Persecution under Dioclesian , which rag'd with great severity . XXI . Vitalis , 6. XXII . Philogonius , 5. succeeded by XXIII . Paulinus , or as Nicephorus calls him , Paulus , who after five years was deposed and driven out by the prevalency of the Arrian faction . XXIV . Eustathius , formerly Bishop of Beroea , a learned man , and of great note and eminency in the Council of Nice , the first general Council , summoned by the Great Constantine , after he had restored peace and prosperity to the Church . ROME . THE foundation of this Church is with just probabilities of reason by many of the Fathers equally attributed to Peter and Paul , the one as Apostle of the Circumcision preaching to the Jews , while the other probably as the Apostle of the Uncircumcision preached to the Gentiles . Its Bishops succeeded in this order . I. S. Peter and S. Paul , who both suffered Martyrdom under Nero. II. Linus , the son of Herculaneus , a Tuscan ; he is mentioned by S. Paul , he sat between 11. and 12. years . III. Cletus , or Anacletus , or Anencletus , supposed by many to be the same person , ( though others who reckon 〈◊〉 a Greek , born at Athens , make them distinct , whom yet we have left out , not being mentioned by 〈◊〉 ) a Roman , the son of AEmilianus , sat 9 , though others say but 2. years . IV. Clemens , a Roman , born in Mount Caelius , the son of Faustinus , near a kin , say some , to the Emperor : He was condemned to dig in the Marble-Quarries near the Euxin Sea , and by the command of Trajan with an Anchor about his neck thrown into the Sea. He was Bishop of Rome 9. years , and 4. months . V. Euarestus , by birth a Greek , but his Father a Jew of Bethlehem . He is said to have been crowned with Martyrdom the last year of Trajan , in the ninth of his Bishoprick , or as others , the thirteenth . VI. Alexander , a Roman , though young in years , was grave in his manners and conversation . He sat 10. years and 7. months , and died a Martyr . VII . Xystus , or Sixtus , a Roman , he was Martyred in the tenth year of his Bishoprick , and buried in the Vatican . VIII . Telesphorus , a Greek , succeeded ; Just in the Martyr flourished in his time . He died a Martyr , having sat 11. years , and 3. months ; 10. years , 8. months say others : and lies buried near S. Peter in the Vatican . IX . Hyginus , the son of an Athenian Philosopher was advanced to the Chair under Antoninus Pius : He sat 4. years ; Eusebius says 8. X. Pius , an Italian , born at Aquilcia , he died having been Bishop 11. years , and 4. months ; according to Eusebius , 15. years . XI . Anicetus , born in Syria : He is said after 9 , or as others , 11. years to have suffered Martydom , and was buried in the Via Appia in the Cemetery of Callistus . In his time Polycarp came to Rome . XII . 〈◊〉 , or as Nicephorus calls him , Soterichus , was a Campanian , the son of Concordius . There was an intercourse of Letters between him and Dionysius Bishop of Corinth . He died after he had sat 9. years , or as Eusebius reckons , 7. XIII . Eleutherius , born at Nicopolis in Greece . To him Lucius King of Britain sent a Letter and an Embassy . He sat 15. years , died Ann. Chr. 186. and lies buried in the Vatican . XIV . Victor , an African , the son of Felix , a man of a furious and intemperate spirit , as appeared in his passionate proceedings in the controversie about the observation of Easter . He was Bishop 10. years . Onuphrius assigns him 12. years , and one month . XV. Zephyrinus , a Roman , succeeded , and possessed the chair 8 , but as others , 18. years ; 20. says Onuphrius . A pious and learned man , but a little warping towards the Errors of Montanus . XVI . Callistus , or Calixtus , the son of Dòmitius , a Roman ; a prudent and modest man. He suffered much in the persecution under Alexander Severus , under whom he became a Martyr , being thrown into a Well by the procurement of Ulpian the great Lawyer , but severe enemy of Christians . He sat 6. years , or 5. as others , and one month ; and though he made a Cemetery , called after his own name , yet was he buried in that of Calepodius in the Appian way . XVII . Urbanus , the son of Pontianus , a Roman , after 4 , or as some , 6. years , he suffered martyrdom for the Faith : Eusebius has 5 , S. Hierom in his translation 9. He was buried in Pretextatus his Cemetery in the Appian way . XVIII . Pontianus , the son of Calphurnius , a Roman ; for his bold reproving the Roman Idolatry he was banished into the Island Sardinia , where he died ; he was Bishop about 3. or 4 , or as Eusebius , 5. years . XIX . Anteros , a Greek , the son of Romulus . He died by that he had kept his place one month , though others without reason make him to have lived in it many years , and was buried in the Cemetery of Callistus . XX. Fabianus , a Roman , he was unexpectedly chosen Bishop , while several others being in competition , a Pigeon suddenly descended , and sat upon his head , the great emblem of the Holy Spirit . He died a martyr after 14. years ; buried in the same place with his predecessor . XXI . Cornelius , a Roman , he opposed and condemned Novatian : frequent Letters passed between him and Cyprian . After somewhat more than two years he was first cruelly whipp'd , and then beheaded : buried in a Vault within the Grange of Lucina , near the Appian way . XXII . Lucius , a Roman , sat 2 , or as others , 3. years . He suffered martyrdom by the command of Valerian , and was buried in Callistus his Cemetery . XXIII . Stephanus , a Roman , the son of Julius : Great contests were between him and Cyprian about rebaptizing those who had been baptized by Hereticks . He was beheaded after he had sat about 2. or 3. years , though others say 7 ; and buried with his predecessor . XXIV . Xystus , a Greek , formerly a Philosopher of Athens . After 1 , or as other compute , 2. years , and 10. months he suffered martyrdom , Eusebius reckons it 8. years . XXV . Dionysius , of a Monk 〈◊〉 Bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the judgment of Dionysius Bishop of Alexandria , a truly learned and admirable person . The time of his Presidency is uncertainly assign'd , 6 , 9 , 10 , 11. Eusebius extends it to 12. years . XXVI . Felix , a Roman : In his time arose the Manichaean Heresie . He suffered about the fourth or fifth year of his Episcopacy , and lies buried in the Aurelian way , in a Cemetery of his own , two miles from Rome . XXVII . Eutychianus , a Tuscan , a man exceedingly careful of the burial of martyrs , after one years space was himself crowned with martyrdom : Eusebius allows him but 8. months , Onuphrius 8. years and 6. months . XXVIII . Caius , or as Eusebius calls him , Gaianus , a Dalmatian , kinsman to the Emperor Dioclesian , and in the persecution under him became a martyr . He sat 11. years , some say longer . 〈◊〉 , 15. years : He was beheaded and buried in Callistus his Cemetery . XXIX . Marcellinus , a Roman : Through fear of torment he did sacrifice to the gods ; but recovering himself , died a martyr , after he had sat 8 , or 9. years . He was beheaded , and buried in the Cemetery of Priscilla in the Salarian way . To him succeeded XXX . Marcellus , a Roman ; he was condemned by Maxentius the Tyrant to keep Beasts in a stable , which yet he performed with his prayers and exercises of devotion . He died after 5. years , and 6. months , and was buried in the Cemetery of Priscilla . XXXI . Eusebius , a Greek , the son of a Physician . He suffered much under the Tyranny of Maxentius . He sat 6. years say some , 4. say others , though Eusebius allows him but 7. months , Onuphrius 1. year , and 7. months ; he was buried in the Appian way near Callistus his Cemetery . XXXII . Miltiades , an African . He might be a Confessor under Maxentius , but could not be a martyr under Maximinus , as some report him . He sat 3. or 4 , though others assign him but 2. years : and was buried in the Cemetery of Callistus . XXXIII . Silvester , a Roman . He was elected into the place Ann. Chr. CCCXIV . fetch'd from the mountain Soracte , whither he had fled for fear of persecution . He was highly in favour with Constantine the Great . He sat 23 , Nicephorus says 28. years . JERUSALEM . THE Church of Jerusalem may in some sence be said to have been founded by our Lord himself , as it was for some time cultivated and improved by the Ministery of the whole Colledge of Apostles . The Bishops of it were as followeth . I. S. James the Less , the Brother of our Lord , by him , say some , immediately constituted Bishop , but as others more probably by the Apostles : He was thrown off the Temple , and knock'd on the head with a Fullers club . II. Symeon , the son of Cleopas , brother to Joseph , our Lord 's reputed Father . He sat in this chair 23. years , and suffered martyrdom in the reign of Trajan , in the one hundred and twentieth year of his Age. III. Justus succeeded in his room , and sat 6. years . IV. Zachaeus , or as Nicephorus the Patriarch calls him , Zacharias , 4. V. Tobias ; to him after 4. years succeeded VI. Benjamin : who sat 2. years . VII . John : who continued the same space . VIII . Matthias , or Matthaeus , 2. years . IX . Philippus , one year : next came X. Seneca , who sat 4. years . XI . Justus , 4. XII . Levi , or Lebes , 2. XIII . Ephrem , or Ephres , or as Epiphanius stiles him , Vaphres , 2. XIV . Joseph , 2. XV. Judas , 2. Most of these Bishops we may observe to have sat but a short time , following one another with a very quick succession . Which doubtless was in a great measure owing to the turbulent and unquiet humour of the Jewish Nation , frequently rebelling against the Roman powers , whereby they provoked them to fall heavy upon them , and cut off all that came in their way , making no distinction between Jews and Christians : as indeed they were all Jews , though differing in the Rites of their Religion . For hitherto the Bishops of Jerusalem had successively been of the Circumcision , the Church there having been intirely made up of Jewish converts . But Jerusalem being now utterly laid waste , and the Jews dispersed into all other Countries , the Gentiles were admitted not only into the body of that Church , but even into the Episcopal chair . The first whereof was XVI . Marcus , who sat 8. years . XVII . Cassianus , 8. XVIII . Publius , 5. XIX . Maximus , 4. XX. Julianus , 2. XXI . Caianus , 3. XXII . Symmachus , 2. XXIII . Caius , 3. XXIV . Julianus , 4. XXV . Elias , 2. I find not this Bishop mentioned by Eusebius ; but he is recorded by Nicephorus of Constantinople . XXVI . Capito , 4. XXVII . Maximus , 4. XXVIII . Antoninus , 5. XXIX . Valens , 3. XXX . Dulichianus , 2. XXXI . Narcissus , 4. He was a man of eminent piety , famous for the great miracles which he wrought : but not being able to bear the aspersions which some unjustly cast upon him ( though God signally and miraculously vindicated his innocency ) he left his Church , and retired into desarts and solitudes . In his absence was chosen XXXII . Dius , who sat 8. years . After him XXXIII . Germanio , 4. XXXIV . Gordius , 5. In his time Narcissus , as one from the dead , returned from his solitudes , and was importuned by the people again to take the government of the Church upon him ; being highly revercuced by them , both for his strict and Philosophical course of life , and the signal vengeance which God took of his accusers . And in this second administration he continued 10. years , suffering martyrdom when he was near 120. years old . To relieve the infirmities of his great Age , they took in to be his Colleague XXXV . Alexander , formerly Bishop in Cappadocia , who at that time had out of devotion taken a pilgrimage to Jerusalem ; the choice being extraordinarily designed by a particular revelation from Heaven . He was an eminent Confessor , and after having sat 15. years , died in prison under the Decian persecution . By him Origen was ordained Presbyter . He was a great Patron of Learning as well as Religion , a studious preserver of the Records of the Church . He erected a Library at Jerusalem , which he especially furnished with the Writings and Epistles of Ecclesiastical persons . And out of this treasury it was that Eusebius borrowed a great part of his materials for the composing of his History . XXXVI . Mazabanes , 9. years . XXXVII . Hymenaeus , 23. XXXVIII . Zabdas , 10. XXXIX . Hermon , 9. he was , as Eusebius tells us , the last Bishop of this See before that fatal persecution that rag'd even in his time . XL. Macarius , ordain'd Ann. Christ. CCCXV. He was present in the great Nicene Council . He sat , says Nicephorus of Constantinople , 20. years , but S. Hierom allows him a much longer time . BYZANTIUM , afterwards called CONSTANTINOPLE . THAT this Church was first founded by S. Andrew , we have shewed in his Life . The succession of its Bishops was as followeth . I. S. Andrew the Apostle . He was crucified at Patrae in 〈◊〉 . II. Stachys , whom S. Paul calls , his beloved Stachys , ordained Bishop by S. Andrew ; he sat 16. 〈◊〉 . III. Onesimus , 14. IV. Polycarpus , 17. V. Plutarchus , 16. VI. Sedecio , 9. VII . Diogenes , 15. Of the last three no mention is made in Nicephorus of Constantinople , but they are delivered by Nicephorus Callistus , lib. 8. c. 6. p. 540. VIII . Eleutherius , 7. IX . Felix , 5. X. Polycarpus , 17. XI . Athenodorus , 4. he erected a Church called Elea , afterwards much beautified and enlarged by Constantine the Great . XII . Euzoius , 16. though Nicephorus Callistus allow but 6. XIII . Laurentius , 11. years and 6. months . XIV . Alypius , 13. XV. Pertinax , a man of Consular dignity , he built another Church near the Sea-side , which he called , Peace . He sat 19. years , which Nicephorus Callistus reduces to 9. XVI . Olympianus , 11. XVII . Marcus , 13. XVIII . Cyriacus , or Cyrillianus , 16. XIX . Constantinus , 7. In the first year of his Bishoprick he built a Church in the North part of the City , which he dedicated to the honour of Euphemia the Martyr , who had suffered in that place . In this Oratory he spent the remainder of his life , quitting his Episcopal Chair to XX. Titus , who sat 35. years and 6. months , though Nicephorus Callistus makes it 37. years . After him came XXI . Dometius , brother ( as they tell us ) to the Emperor Probus , he was Bishop 21. years 6. months . XXII . Probus succeeded his Father Dometius , and sat 12. years . As after him XXIII . Metrophanes his brother , who governed that Church 10. years . And in his time it was that Constantine translated the Imperial Court hither , enlarged and adorned it , called it after his own name , and made it the seat of the Empire . XXIV . Alexander succeeded , a man of great piety and integrity , zealous and constant in maintaining the truth against the blasphemies of Arrius . He sat 23. years . ALEXANDRIA . THE foundations of this Church were laid , and a great part of its superstructure rais'd by S. Mark , who though 〈◊〉 strictly and properly an Apostle , yet being an Apostle at large , and immediately commissionated by S. Peter ; it justly obtained the honour of an Apostolical Church . Its Bishops and Governours are thus recorded . I. S. Mark the Evangelist , of whose travels and martyrdom we have spoken in his Life . Nicephorus of Constantinople makes him to sit two years . II. Anianus , charactered by Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man beloved of God , and admirable in all things . He ruled in that Throne 22. years . III. Avilius , 12 , or as Eusebius , 13. IV. 〈◊〉 , succeeded about the first year of Trajan ; he sat 10. years , according to Eusebius , 11. V. Primus , 12. VI. 〈◊〉 , or Justinus , 10. VII . Eumenes , 10 , or as Eusebius , 13. S. Hierom in his translation calls him Hymenaeus . VIII . Marcus or Marcianus , 13 , or as Eusebius , 10. IX . Celadion , 10 , but in Eusebius his computation , 14. X. Agrippinus , 14 , according to Eusebius , 12. XI . Julianus , 15 , though Eusebius allows but 10. XII . Demetrius , 21 , but Eusebius more truly makes him to have governed that Church no less than 43. years . He was a man of great zeal and piety , and underwent many troubles in the persecution at Alexandria . He was at first a great friend to Origen , but afterwards became his enemy , laying some irregularities to his charge : partly out of emulation at the great reputation which Origen had gained in the world ; partly , in that Origen had suffered 〈◊〉 to be ordained Presbyter by two other Bishops , Alexander Bishop of Jerusalem , and Theoctistus of Caesarea . XIII . Heraclas , a man of a Philosophical genius , and way of life . He was educated under the institution of Origen , and by him taken to be his Assistant in the School of the Catechumens , the whole government whereof he afterwards resigned to him ; and upon the death of Demetrius he was advanced to the government of that Church , the care whereof he took for 16. years ; though Nicephorus of Constantinople by a mistake , I suppose , for his predecessor , makes it 43. XIV . 〈◊〉 , 17. He was one of the most eminent Bishops of his time . He was one of Origen's Scholars , then preferr'd first Master of the Catechetical School at Alexandria , and afterwards Bishop of that See. In the persecution under Decius he was banished first to Taposiris , a little Town between Alexandria and Canopus ; then to Cephro , and other places in the Desarts of Libya . But a large account of his own and others sufferings , with many other transactions of those times , we have out of his own Letters , yet extant in Eusebius . He died in the Twelfth year of the Emperor Gallienus . XV. Maximus ; of a Presbyter he was made Bishop of Alexandria ; he sat in that Chair 18. years according to Eusebius his computation , though Nicephorus of Constantinople assign but 8. XVI . Theonas , 17 , or according to S. Hierom's Version of Eusebius , 19. To him succeeded XVII . Petrus , 12. He began his office three years before the last persecution . A man of infinite strictness and accuracy , and of indefatigable industry for the good of the Church . He suffered in the ninth year of the persecution , with the loss of his head , gaining the crown of Martyrdom . After whose death came in the prosperous and happy days of the Church , Constantine the Great turning the black and dismal scene of things into a state of calmness and serenity . XVIII . Achillas , 9 , though Nicephorus of Constantinople allows him but one year . By him Arius upon his submission was ordained Presbyter . XIX . Alexander , 23 , under him Arius began more openly to broach his Heresie at Alexandria , who was thereupon excommunicated and thrust out by Alexander , and shortly after condemn'd by the Fathers of the Council of Nice . ERRATA . 〈◊〉 . Pag. 15. line 17. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 22. l. 6. for silent , r. 〈◊〉 . p. 31. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 47. l. 51. for were , r. 〈◊〉 . Lives of the Apostles . Introduct . p. 7. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Book , p. 2. l. 27. r. 〈◊〉 . p. 9. l. 12. dele 〈◊〉 〈◊〉 . p. 11. l. 17. for lawful , r. careful . p. 32. l. 45. r. 〈◊〉 . p. 33. l. 15. for of , r. 〈◊〉 . p. 36. marg . over against l. 32. r. 〈◊〉 . p. 43. l. 54. r. Man. p. 84. l. 17. after , the , add 〈◊〉 , p. 87. l. 33. for This , add 〈◊〉 〈◊〉 〈◊〉 . p. 109. l. 52. after , he , add had . Some other literal mistakes the Reader , I hope , will amend . In the 〈◊〉 words these two letters , Daleth and Resh , are not sufficiently distinguished . FINIS . A Brief Catalogue of Books newly Printed and Reprinted for R. Royston , Bookseller to his Most Sacred Majesty . THE Works of the Reverend and Learned Henry Hammond , D. D. containing a Collection of Discourses chiefly Practical , with many Additions and Corrections from the Author' s own hand ; together with the Life of the Author , enlarged by the Reverend Dr. Fell , Dean of Christ-Church in Oxford . In large Folio . A Paraphrase and Annotations upon all the Books of the New Testament , Briefly explaining all the difficult Places thereof . The Fourth Edition corrected . By H. Hammond , D. D. In Folio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or , a Collection of Polemical Discourses addressed against the enemies of the Church of England , both Papists and Fanaticks , in large Folio , by Jer. Taylor , Chaplain in Ordinary to K. Charles the First of Blessed Memory , and late Lord Bishop of Down and Conner . The Second Part of the Practical Christian , consisting of Meditations and Psalms , illustrated with Notes , or Paraphrased ; relating to the Hours of Prayer , the ordinary Actions of Day and Night , and several Dispositions of Men. By R. Sherlock , D. D. Rector of Winwick . An Answer to a Book , Entituled , A Rational Compendious way to Convince without dispute all persons whatsoever dissenting from the true Religion ; by J. K. By Gilbert Burnet . In Octavo new . The Royal Martyr , and the Dutiful Subject , in two Sermons : By Gilbert Burnet . New. The Christian Sacrifice , a Treatise shewing the Necessity , End and Manner of Receiving the Holy Communion , &c. The Devout Christian instructed how to Pray and give Thanks to : or , a Book of Devotions for Families , &c. Both written by the Reverend S. Patrick , D. D. in 12. A Serious aud Compassionate Enquiry into the Causes of the present Neglect and Contempt of the Protestant Religion and Church of England , &c. Considerations concerning Comprehension , Toleration , and the Renouncing the Covenant . In Octavo , new . Animadversions upon a Book , Entituled , Fanaticism Fanatically imputed to the Catholick Church : by Dr. Stillingfleet , and the Imputation Refuted and Retorted by S. C. The Second Edition . By a Person of Honour . In Octavo . Reflections upon the Devotions of the Roman Church . With the Prayers , Hymns and Lessons themselves , taken out of their Authentick Authors . In Three Parts . In Octavo . Go in Peace . Containing some brief Directions for young Ministers , in their Visitation of the Sick. Useful for the People , in their state both of Health and Sickness . In 12. New. Conformity according to Canon Justified ; and the new way of Moderation Reproved : A Sermon Preached at Exon , in the Cathedral of S. Peter , at the Visitation of the Right Reverend Father in God , Anthony by Divine permission Lord Bishop of Exon. By William Gould . In Quarto . New. A Visitation Sermon preached in the Cathedral at Exon. By John Prince , Minister of the Gospel at S. Martins , Exon. A Sermon preached at the Oxfordshire-Feast , Novemb. 25. 1674. In the Church of S. Michael's Cornhill , London . By John Woolley , M. A. Notes, typically marginal, from the original text Notes for div A63641-e460 In 〈◊〉 〈◊〉 . 16. Tom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A63641-e760 Lib. de 〈◊〉 . pag. 350. 〈◊〉 . XXVII . in Genes . Tom. 2. p. 285. Notes for div A63641-e1030 Heb. 1. 1 , 2. * Talm. Trast . Sanbedr . cap. Halce . & alibi . vid. Menass . Ben Isr. d● Resurrect . lib. 3. c. 3. & Concil . Quast . xxx . in Genes . Rom. 2. 14 , 15. Gen. 4. 6 , 7. Gem. Babyl . T● . Sanhedr . cap. 7. fol. 56. Maimond . Tr. Me lak . cap. 9. & al ●● passim ap . Judaeos . vid. Sel●en de Jur. N. & G. l. 1. c. 10. & de Synedr . Vol. 1. c. 2. p. 8. Job 31. 26 , 27 , 28. Job 1. 6. Job 31. 29 Job 31. 9 , 10 , 11. Vers. 5. 7. Chap. 24. 2 , 3 , 4 , & seq . Chap. 31. 11-28 . Gen. 9. 3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Porphyr . de 〈◊〉 . lib. 1. Sect. 47. p. 39. 〈◊〉 . V. 5 , 6. 〈◊〉 . 17. 11. Gen 17. 9 , 10 , 11. * Talm. Tract . Jeban . 〈◊〉 . 8. 〈◊〉 〈◊〉 . Mor. 〈◊〉 〈◊〉 . 3. 〈◊〉 . 49. p. 506. Gen. 6. 2 , 3. Gen. 18. 19. Gen. 18. 2. Exod , 4. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , XVIII , in 〈◊〉 . p. 173. Tom. 2. Gen. 15. 17. Psalm 20. 3. 〈◊〉 P. 〈◊〉 . in Gen. 4. Gen. 8. 20. Gen. 12. 7 , 8. 〈◊〉 . chap. 13. 4. 18. Gen. 21. 33. Judg 6. 25. 〈◊〉 〈◊〉 . 13. Deut. 16. 21. 〈◊〉 . 13. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LXX . Ita 〈◊〉 〈◊〉 〈◊〉 aliter 〈◊〉 in 〈◊〉 . 18. 1. * Antiquit. Jd. l. 1. c. 11. p. 19. * 〈◊〉 loc . 〈◊〉 . in 〈◊〉 Arboch . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hist. Ec. l. lit . 2. c. 4. p. 447. Gen. 4. 30 〈◊〉 Gen. 2. 3. 〈◊〉 , 19. 22. Exod. 24. 5. Gen. 49. 3. * 〈◊〉 〈◊〉 fol. 71. col . 1. ap . Selden . de success . ad leg . Ebr. c. 5. p. 45. Heb. 12. 16. Gen. 3. 21. Levit. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homil. XVIII . in 〈◊〉 . p. 174. Heb. 11. 4. Gen. 4. 4 , 5. Antiquit. Jud. 〈◊〉 . 1. 〈◊〉 . 3. 〈◊〉 . 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Smeg . 〈◊〉 〈◊〉 〈◊〉 . 8. p. 226. & seqq . Gen. 4. 26. * 〈◊〉 〈◊〉 〈◊〉 . 1. Sect. 1. ‖ Vid. ap . 〈◊〉 〈◊〉 . cit . p. 230. * Dionys. Voss. not . in 〈◊〉 . p. 4. 〈◊〉 . de Hist. Patr. 〈◊〉 . 6. p. 223. ‖ R. Eliez . Maas . Beres . 〈◊〉 . 22. ibid. Gen. 6. 2. * Elmacin . ap . 〈◊〉 . p. 233. Id. 〈◊〉 . p. 234. * Elmac. & Patric . apud 〈◊〉 〈◊〉 supr . p. 235. Gen. 5. 〈◊〉 Heb. 11. 5 , 6. Gen. 5. 29. Gen. 6. 9. Antiqu. Jud. lib. 1. 〈◊〉 . 4. p. 8. 〈◊〉 〈◊〉 Syria . p. 882. 〈◊〉 . 2. Genes . 11. 〈◊〉 . 7. 11. 5. 32. 10. 21. 〈◊〉 . & 〈◊〉 〈◊〉 〈◊〉 p. 〈◊〉 . Antiq. Jud. l. 1. c. 7. p. 15. * 〈◊〉 〈◊〉 . p. 8. 〈◊〉 Hotting . 〈◊〉 〈◊〉 〈◊〉 . c. 8. p. 291. conser 〈◊〉 〈◊〉 〈◊〉 . part . 3. 〈◊〉 . 29. p. 421. Mor. 〈◊〉 . Part. 2 cap. 39. p. 301. Gen. 12. 5. Gen. 14. 14. Heb. 6. 13 , 14. 2 Pet. 2. 7 , 8. Gen. 24. 63. Gen. 26. 28 , 29. Antiq. Jul. lib. 1. 〈◊〉 . 19. p. 31. Gen. 49. 10. Heb. 7. 15. Heb. 7 3. 〈◊〉 . 12. in Hebr. p. 1838. Heb. 7. 4 , 5 , 6 , 〈◊〉 & 〈◊〉 . Ibid. Ver. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Part. 3. cap. 22. p. 395. Anz. 〈◊〉 , de 〈◊〉 . Turcic . Epist. 1. p. 94. Phil. lib. 〈◊〉 〈◊〉 〈◊〉 . 350. 〈◊〉 〈◊〉 . Evangel . lib. 7. c. 6. 〈◊〉 . 304. Demonstrat . Evangel . lib. 1. cap. 5. & 6. p. 9 , 10. &c. & 〈◊〉 . supr . 〈◊〉 . Antiq. Jud. l. 2. c. 5. p. 56. R. Ellez . c. 48. apud Hotting . Smeg . Orient . c. 8. p. 402. 〈◊〉 . 5. 27. Ver. 24 , 25 , 26 〈◊〉 〈◊〉 . l. 57. Heb. 12. 21. Deut. 4. 13. 〈◊〉 . 29. 1 Cor. 5. 7. 8. 〈◊〉 . 11. 1-10 . Rom. 15. 12. Rev. 4. 5. 〈◊〉 141. 2. Psalm 26. 6. Isa. 61. 1 , 2. Luke 4. 18. Heb. 10. 1. John 1. 17. Jom . cap. 4. fol. 39. ap . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 218. 〈◊〉 . 33. 4. 〈◊〉 〈◊〉 〈◊〉 ap . 〈◊〉 . de 〈◊〉 . Div. c. 23. p. 338. R. 〈◊〉 〈◊〉 . de Num. 〈◊〉 . ap . 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 2. c. 〈◊〉 . Exod. 28. 30. Numb . 27 21. 〈◊〉 〈◊〉 . de Vaticin . lib. 3. 〈◊〉 . 3. Hos. 3. 4. Joan. 〈◊〉 〈◊〉 . de 〈◊〉 & Thum. Edit . 〈◊〉 . 1670. 8. 〈◊〉 . Jom . cap. 7. Sect. 5. pag. 167. Dr. 〈◊〉 . H. 〈◊〉 〈◊〉 Matth. 3. 17. Vid. 〈◊〉 . Mor. 〈◊〉 〈◊〉 . 2. cap. 45. p. 317. Exod. 33. 11. 〈◊〉 . 12. 6 , 7 , 8. Adv. 〈◊〉 〈◊〉 . XLVIII p. 176. Ibid. pag. 177. Nizz. p. 159. 〈◊〉 〈◊〉 . Th. Phil. l. 2. c. 3. p. 564. 2 〈◊〉 , 19. 〈◊〉 . 2 Chron. 34. 3. 2 Chron. 36. 14. 〈◊〉 . Jud. lib. 12. c. 19. p. 425. Lib. 15. cap. 2. p. 512. 〈◊〉 〈◊〉 . Jud. lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 958. Jos 〈◊〉 〈◊〉 . Jud. l. 17. c. 8. p. 596. & de 〈◊〉 . Jud. 〈◊〉 〈◊〉 . c. 21. p 772. H. Eccl. 〈◊〉 〈◊〉 . c. 10. p. 28. 〈◊〉 〈◊〉 . Jud. l. 4. 〈◊〉 〈◊〉 . p. 872. Joseph . 〈◊〉 l 20. c. 8. pag. 698. 〈◊〉 〈◊〉 . cap. 1. Sect. 1. 2 , 3. p. 1. Jad Chozak . ex quo 〈◊〉 〈◊〉 prolixum 〈◊〉 Jos. 〈◊〉 . de 〈◊〉 . div . 〈◊〉 . 9. & 〈◊〉 . ubi varias 〈◊〉 de Legis 〈◊〉 origine & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Buxtorf . de 〈◊〉 . p. 222. & de Synag . Jud. cap. 3. 〈◊〉 . Thes. Phil. lib. 2. 〈◊〉 . 3. Mark 7. 2 , 3 ; & sequ . 〈◊〉 〈◊〉 . 1. 〈◊〉 〈◊〉 〈◊〉 cap. 〈◊〉 〈◊〉 〈◊〉 . Syn Jud. c 11. p. 236 Mark 7. 2 〈◊〉 . Vid. Lud. 〈◊〉 〈◊〉 〈◊〉 Corban . 〈◊〉 〈◊〉 . in 〈◊〉 . 15. 5 〈◊〉 . in 〈◊〉 . Gemar . 〈◊〉 . p. 273. 〈◊〉 . 〈◊〉 . Phil. l. 1. c. 1 , Sect. 5 , p. 〈◊〉 . 〈◊〉 〈◊〉 in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . R. 〈◊〉 〈◊〉 〈◊〉 . p. 104. 〈◊〉 〈◊〉 . Th. Phil. l. 1. c. 1. p. 27. 〈◊〉 . not . 〈◊〉 〈◊〉 〈◊〉 . p. 147. 〈◊〉 . p. 6. Vid. Joseph . 〈◊〉 Jud. l. 18. c. 2 p. 617. & de 〈◊〉 Jud. l. 2. 〈◊〉 〈◊〉 . p. 788. 〈◊〉 . Aboth . cap. 1. 〈◊〉 3. p. in . 1. Joseph . de 〈◊〉 . Jud. l. 2. 〈◊〉 〈◊〉 . p. 788. 〈◊〉 . Jud. l. 18. c. 2. p. 617. 〈◊〉 〈◊〉 . lib. 5. 〈◊〉 . 17. p. 80. 〈◊〉 . Phil. lib. 〈◊〉 〈◊〉 〈◊〉 liber . p. 876 , 877. Joseph . Antiq. Jud. l. 18. c. 2. p. 617. 〈◊〉 de 〈◊〉 . Jud. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 785. & seqq . Col. 2. 18. 20 , 21 , 22 , 23. Comm. in Matth. 22. p. 66. Tom. 9. 〈◊〉 〈◊〉 . Matth. 16. 6. Mark 8. 15. Deut. 18. 〈◊〉 . 18 , 19. Psalm 22. 〈◊〉 . Psalm 16. 10. Psalm 68. 18. Psalm 110. 1. 〈◊〉 . 7. 14. -61. 1 , 2. -53. 1 , 2 , 3. &c. 〈◊〉 . 5. 2. Dan. 9 24 26 Mal. 3. 1. 〈◊〉 4. 5 , 6. 〈◊〉 . in Joan. 1. 15. 2 Kings 1. 8. Luk. 1. 80. 〈◊〉 〈◊〉 〈◊〉 . p. 268. Maim . 〈◊〉 〈◊〉 . cap. 13. 〈◊〉 . Jac. Alting . 〈◊〉 . 〈◊〉 . VII . ds 〈◊〉 〈◊〉 〈◊〉 . 25. p. 249. Numb . 15. 16. Ibid. Sect. 24. p. 248. Exod. 19. 10. Vid. R. 〈◊〉 〈◊〉 . 87. col . 2. ibid. 〈◊〉 . 6. 2. Joh. 1. 25. Mark 1. 4. Antiquit. Jud. lib. 18. c. 7. p. 〈◊〉 . 〈◊〉 David Part. 1. ad Ann. 770. Millen . 4. & 〈◊〉 . Templi secund . 〈◊〉 . 54. col . 4. Heb. 8. 6. 〈◊〉 . 1. 17. Acts 15. 10. Heb. 8. 6. 1 〈◊〉 2. 25. 2 Tim. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 22. p. m. 〈◊〉 . 〈◊〉 . Sect. 23. ad 〈◊〉 〈◊〉 . Rom. 8 3. Heb. 7. 18. Isai. 44. 3. 4. 〈◊〉 . 36. 26. 27. 2 Cor. 3. 6. 〈◊〉 . 〈◊〉 . 10 , 11. Joh. 14. 16. 17. Ephes. 4. 8. 〈◊〉 . 3. 6. 〈◊〉 7. 39. Rom. 〈◊〉 〈◊〉 . Psal. 76. 1 , 2. Psal. 147. 19. 20. Act. 14. 16. E , hes . 2. 13. 1 Thes. 4. 5. 〈◊〉 16. 15. Rom. 10. 〈◊〉 . Tit. 2. 11. Cololl . 1. 13. 〈◊〉 . 3. 28. Act. 10. 35. 〈◊〉 . 56. 7. Psal. 122. 4. Joh. 4. 21-23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de 〈◊〉 〈◊〉 . p. 755. 〈◊〉 . 17 7. 1 〈◊〉 9. 〈◊〉 . Gen. 17. 8. 〈◊〉 12 , 14. 〈◊〉 . 23 , 14. Exod. 21. 6. 1 Sam. 2. 36. Heb. 13. 20. Rev. 14. 6. Heb. 1. 1 , 2. Heb. 12. 28. Luke 11. 23. 24. Notes for div A63641-e27730 * — 〈…〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vis 〈◊〉 perit , si 〈…〉 Facere 〈◊〉 〈◊〉 Non in 〈◊〉 〈◊〉 〈◊〉 dum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & summa 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem 〈◊〉 pudebunt . Lucan . 〈◊〉 . 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiph. Panar . l. 1. tom . 1. num . 5. 〈◊〉 〈◊〉 magis 〈◊〉 cum 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 penè 〈◊〉 〈◊〉 agit quam ut naturam collapsam 〈◊〉 〈◊〉 . Erasm. in 11. 〈◊〉 . Mat. Ratio Dti 〈◊〉 est humanis rebus 〈◊〉 〈◊〉 〈◊〉 est hominibus bene 〈◊〉 〈◊〉 , si non 〈◊〉 〈◊〉 〈◊〉 à summo 〈◊〉 〈◊〉 〈◊〉 . ad 〈◊〉 . 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de C●●● . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Diis , 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. 〈◊〉 . 38. * 〈◊〉 Somn. 〈◊〉 . Gen. 2. 24. Claudian , 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . gurth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Androm . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is praprium , 〈◊〉 〈◊〉 parentum 〈◊〉 prius , qui 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buerant 〈◊〉 , Philo , * Animus 〈◊〉 liberalitatis materiam , 〈◊〉 inter 〈◊〉 〈◊〉 . Senec. de 〈◊〉 〈◊〉 . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prima 〈◊〉 〈◊〉 . A. 〈◊〉 〈◊〉 , 10. 23. * Num. 4. a Anual . 6. b In Gorgia , 〈◊〉 〈◊〉 . * Lucian . in 〈◊〉 . " Rhadamanthus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Claudian . de Rufin . lib. 1. Rom. 7. 13. Rom. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 . De rep . l. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 Hom. Odyss 〈◊〉 〈◊〉 〈◊〉 A. Gel. l. 11. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 . Dial . 〈◊〉 . Tryph. * Rom. 1. 25 , 26 , &c. Rom. 1. 28 , &c. Ver. 25 , 26. 〈◊〉 . 2. 〈◊〉 . Gal. 3. 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 2. 14. 〈◊〉 . 10. 16 , 17. Polyd. Virg. 〈 ◊〉 〈◊〉 . l. 5. c. 8. Maxim. Tyr. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apud Lactant , l. 7. c. 23. Just. 〈◊〉 . 〈◊〉 . ad Orthodox . ad qu. 83. Tertul. adv . 〈◊〉 . 2. 2. Maimon . 〈◊〉 〈◊〉 , l. 3. 〈◊〉 . 32. * 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tob. 4. 16. Dixit Mimus , Ab a●io exspectes alteri quod free●is . * Singulorum interess , si universi regantur . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dividit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . l. 1. Sat. 3. 〈◊〉 〈◊〉 〈◊〉 , natis 〈◊〉 alma 〈◊〉 〈◊〉 : hos 〈◊〉 〈◊〉 〈◊〉 . Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 7. c. 7. Rom. 7. 23. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Anton , l. 9. Psal. 〈◊〉 12. 9. 1 Ep. Joh. 2. 7 , 8 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl . Oedip. — Hoc Reges habent 〈◊〉 & ingens , 〈◊〉 〈◊〉 〈◊〉 dies , 〈◊〉 〈◊〉 is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Senec. 〈◊〉 . — Mollissima corda Hamano 〈◊〉 〈◊〉 Natura fatetur , 〈◊〉 lacrymas dedit ; 〈◊〉 〈◊〉 pars optima sens●s Juven . Sat. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Tyrius in 〈◊〉 An 〈◊〉 〈◊〉 injurid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand . Eurip. Orest. * 〈…〉 regit ( 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 concilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 4. 7. 1 Pet. 2. 9. Phil. 〈◊〉 . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. l. 6. Eth. cap. 7. Polynic . apud Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist , Ethic. l. 2. Notes for div A63641-e32850 〈◊〉 Pet. 2. 21. 2 Kings 3. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 . Rom. 8. 29. Ibid. Rom. 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 quis ? 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 suae 〈◊〉 〈◊〉 : probat , imitatur , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 , in 〈◊〉 〈◊〉 in 〈◊〉 , Caenum 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 animos 〈◊〉 abrupta 〈◊〉 〈◊〉 calamitate ducitis 〈◊〉 hominibus 〈◊〉 volentibus sacinorum 〈◊〉 〈◊〉 〈◊〉 exemplis . Julius Firmic . de Error . prof . Relig. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optimus 〈…〉 est . Vellei . 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Eurip. Ion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod aliquando factum 〈◊〉 . Exempla 〈◊〉 , qua jam 〈◊〉 〈◊〉 〈◊〉 . S. Cyprian . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . 4. 1 〈◊〉 . h 2. 6. 〈◊〉 . Ep. 11. 〈◊〉 , lib. 3. & 13. & Theognis de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 . Hoc 〈◊〉 S. 〈◊〉 1. 6. 〈◊〉 〈◊〉 . Narratur & piisci 〈◊〉 〈◊〉 mero 〈◊〉 . Horat. Majorum & 〈◊〉 〈◊〉 , Graei 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suas amicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & alibi 〈◊〉 〈◊〉 quidem an 〈◊〉 : quid n. de 〈◊〉 curarent , quam 〈◊〉 tam 〈◊〉 〈◊〉 ? O 〈◊〉 Attica , O 〈◊〉 〈◊〉 exemplum ! 〈◊〉 〈◊〉 Philosophus & Censor . Tertul. Apolog. c. 39. 1 Cor. 15. 49. Dictum 〈◊〉 Abbat . apud S. Bernardum in 〈◊〉 S. Mal. Lib. 2. 〈◊〉 〈◊〉 〈◊〉 . 6. 21. * 〈◊〉 〈◊〉 〈◊〉 . Notes for div A63641-e35060 * — 〈◊〉 〈◊〉 beato 〈◊〉 Matris babens 〈◊〉 〈◊〉 honore , 〈◊〉 〈◊〉 〈◊〉 visa 〈…〉 . 〈◊〉 inter 〈◊〉 & Deum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prior 〈◊〉 〈◊〉 nos 〈◊〉 , qui 〈◊〉 , ad 〈◊〉 Dei 〈◊〉 〈◊〉 . S. Greg. * Quod 〈◊〉 〈◊〉 〈◊〉 : quod si 〈◊〉 in 〈◊〉 alicujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 . S. Primasius . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in Pythag. 〈◊〉 〈◊〉 . 6. in 〈◊〉 〈◊〉 〈◊〉 . in 1 Matth. S. 〈◊〉 , & 〈◊〉 . * S. Bernard . — 〈◊〉 〈◊〉 〈◊〉 sumit . 1 John 1. 9. Psal. 111. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philostr . 〈◊〉 〈◊〉 Appollon . l. 3. 〈◊〉 . 7. Non 〈◊〉 ab 〈◊〉 〈◊〉 , sed 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 justifi 〈◊〉 〈◊〉 . Ambros. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. l. 1. c. 6. Histor. Eccles. Anno scil . tertio Olympiad . 194. Caesare Augusto & Plautio Silano Coss. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Chrysost. hom . 8. in Matth. 〈◊〉 Suidam in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. lib. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Juxta propheticum illud , Isa. 33. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed hanc periodum Judaei erasirunt ex Hebraeo textu . Sic & Symm●●bus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my●●●● Bethlehem , sive Domus panis , indig●tatur . Vide Waddingum pag. 270. Ezek. 44. 2. Hab. 3. v. 4. In medio animalicum cognosceris . Sic Lxx. Vin. Beda de lotis sanctis , c. 8. S. Hieron . Epist. 48. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Diphilus . 1 Cor. 16. 22. Col. 2. 3. * Quod si pudica 〈◊〉 in 〈◊〉 〈◊〉 Domum 〈◊〉 dulces 〈◊〉 : ( Sabina 〈◊〉 〈◊〉 〈◊〉 solibus 〈◊〉 〈◊〉 〈◊〉 ) Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magis . &c. Hor. Epod. 2. Naturale 〈◊〉 : partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joseph . Orig. 16. 10. Apud A. 〈◊〉 l. 12. c. 1. Cant. 4. 5. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Si prohibes , furit in mammis , 〈◊〉 〈◊〉 Miscet , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sammatth , 〈◊〉 . (b) 〈◊〉 〈◊〉 alimenta suis 〈◊〉 〈◊〉 〈◊〉 bibunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. Obliter 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 elementis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patrem atque 〈◊〉 〈◊〉 , magnam partem non natural's ille 〈◊〉 〈◊〉 〈◊〉 civilis & opinabilis . Phavor . apud A. Gellium . * Nam Gracchorum 〈◊〉 〈◊〉 〈◊〉 accepimus 〈◊〉 Matrem . Quint. l. 1. 〈◊〉 . 1. Protinus 〈◊〉 〈◊〉 〈◊〉 factus , acrem 〈◊〉 〈◊〉 curam impendat , ante omnia 〈◊〉 sit vitiosus serme 〈◊〉 〈◊〉 , si 〈◊〉 posset , 〈◊〉 〈◊〉 〈◊〉 . Quint. lib. 1. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 . l. de 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 proverb . * 〈◊〉 〈◊〉 〈◊〉 . unt 〈◊〉 tigres . Vir. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Necessitat , 〈…〉 . Senec. Sueton. in vita , V. sp . 〈◊〉 〈◊〉 Ciceron . de Divin . 〈◊〉 , 1. 6. 1. 22. Suidas in 〈◊〉 Verb. Augustus . Orosius . Esa. 11. 6. * 〈◊〉 to tempore , i. e. 〈◊〉 anno , quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 composuit , 〈◊〉 est Christus ; 〈◊〉 〈◊〉 Pax 〈◊〉 famulata 〈◊〉 : in cujus ortu audientibus hominibus exsultantes 〈◊〉 〈◊〉 , Gloria in 〈◊〉 Dro , & in 〈◊〉 a Pax , &c. P. Orosius . Num. 24. 17. Epiphan . in Expos. sid . 〈◊〉 〈◊〉 . 8. * Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Timaeum Platonis . Leo 〈◊〉 : 4. de Epiphan . 〈◊〉 . Ambros. in 2. Lu. 6. Leo , 〈◊〉 〈◊〉 〈◊〉 . Theophil . in 〈◊〉 . 2. S. Bernard , in Serm. 2. de 〈◊〉 . * Phil. 4. 18. Psal. 141. 2. Revel . 5. 8. * 〈◊〉 . 8. 4. 〈◊〉 M. Dial. 〈◊〉 〈◊〉 . Tertul. 〈◊〉 . 3. contra Marcion . c. 13. * 〈◊〉 〈◊〉 〈◊〉 ipsas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas incrustare . 〈…〉 homo , illi 〈◊〉 〈◊〉 pinguis damus — Simplicior si 〈◊〉 — 〈…〉 planè 〈◊〉 〈◊〉 . — 〈◊〉 Serm. 〈◊〉 1. 〈◊〉 3. Tit. 2. 11. 〈◊〉 intellectum qui 〈◊〉 signum . S. Leo , Ser. 1. de 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AEschyl . Persis . * AEschyl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Piaga 〈◊〉 〈◊〉 si 〈◊〉 puo 〈◊〉 〈◊〉 in 〈◊〉 , & in 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 animisqus duri , Et 〈◊〉 suâ Bessi 〈◊〉 〈◊〉 oves sacti , duce 〈◊〉 , gregantur Pacis in 〈◊〉 . Nox ubi quondam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelorum , Et 〈◊〉 Justus quibus ipse 〈◊〉 Vixit in autris . S. Paulinus in reditu 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . l. 9. c 22. 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr . l. 4. de Non 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. 3. * 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. 2. Top. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. 〈◊〉 . 250. * — 〈…〉 . Horat. 〈…〉 . l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 ep . Timoth. 〈◊〉 〈◊〉 JESV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 21. 11. in casu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. John 4. 34. S. 〈◊〉 . episs . ad 〈◊〉 . Hispan . Idem in 19. Matth , 28. Fidelis 〈◊〉 〈◊〉 moras , fugit 〈◊〉 , ignorat tarditatem , 〈◊〉 〈◊〉 , parat oculos visui , aures 〈◊〉 〈◊〉 voci , manus 〈◊〉 〈◊〉 pedes : 〈◊〉 se colligit , 〈◊〉 〈◊〉 colligat voluntatem . S. Bernard . Serm. de Obedient . Et barbaris 〈◊〉 servilis , 〈◊〉 exsequi Regium . Tacit. l. 6. Annal. Luke 16. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parva , tamen 〈◊〉 〈◊〉 , si collecta 〈◊〉 nos 〈◊〉 〈◊〉 nos 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grande peccatum , S. Aug. l. 50. 〈◊〉 . 50. 〈◊〉 lib. de Poenit. 〈◊〉 venialla si 〈◊〉 〈◊〉 nostrum 〈◊〉 〈◊〉 , ut à 〈◊〉 sponsi 〈◊〉 nos 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non 〈◊〉 criminale dum 〈◊〉 〈◊〉 . 25. sect . 〈◊〉 〈◊〉 〈◊〉 S. August . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libidinum 〈◊〉 〈◊〉 . Horat. Od. 18. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ad 〈◊〉 . 1. 1 Pet. 13. 2. Heb. 13. 7. * 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsos imperium 〈…〉 . l. 3. Od. 1. Rom. 13. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 3. 20 , 22. 〈◊〉 . 6. 5 , 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. x. * 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 os hominis liberi 〈…〉 assium 〈◊〉 , & 〈◊〉 percusserat , jussit 〈◊〉 〈◊〉 25 asses , 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tab. 〈◊〉 . A. Gel. l. 20. c. 1. Heb , 10. 25. Vide Par. 2. Dise . 10 , 〈◊〉 . 11. * Is 〈…〉 . l. 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 in to 〈◊〉 est quod bonum 〈◊〉 〈◊〉 . Sen. 〈◊〉 . 23. Collat. 18. c. 17. 〈…〉 . l. 1. c. 〈◊〉 〈◊〉 . & 7. 〈◊〉 〈◊〉 . & 〈◊〉 . ad . A. D. 〈◊〉 . 〈◊〉 . 〈◊〉 . 4. 〈◊〉 〈◊〉 〈◊〉 . 20. & S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S 〈◊〉 〈◊〉 35. 〈◊〉 〈◊〉 〈◊〉 . S. B 〈◊〉 D 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 . c. 〈◊〉 . * 〈…〉 in 〈◊〉 a 〈◊〉 . A. 〈◊〉 . l. 9. 〈◊〉 . 13. 〈◊〉 . 7. 13. 1 Sam. 15. 23. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 in 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Rodriquez in 〈◊〉 〈◊〉 〈◊〉 ; and Sir Thom as More against 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 prima , & 〈◊〉 〈◊〉 〈◊〉 conjugii sidem 〈◊〉 〈◊〉 . Plin. l. 10. 〈◊〉 . 33. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. l. 4. Psal. 1. 2. Psal. 119. 〈◊〉 . 〈◊〉 . 3. 〈◊〉 . * Serm. 1. de assumpt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 50. 〈◊〉 * Acts 10. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chapter 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 vidit 〈◊〉 dum 〈◊〉 averat . — 〈◊〉 〈◊〉 〈◊〉 , atque 〈◊〉 toto sibi 〈◊〉 〈◊〉 〈◊〉 — quod de Apolline dixit Lucanus . Qualis erat 〈◊〉 sive ecstasis Balaami , qui 〈◊〉 〈◊〉 vidit , excidens , sed retectis oculis , Num. 24. 4 , 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Apol. 〈◊〉 dit 〈◊〉 ordinaria : sd Onuphrius in Fastis ait 〈◊〉 〈◊〉 〈◊〉 post Christum natum 〈◊〉 . 〈◊〉 〈◊〉 . lib. 2. cap. 4. * 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * 〈◊〉 〈◊〉 . & 〈◊〉 Martyr 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. in Evang. Matth. S. 〈◊〉 . homil . 〈◊〉 Humana Christi 〈◊〉 , 〈◊〉 . in 〈◊〉 Christi , Cyril . adv . 〈◊〉 . * In 〈◊〉 , cap. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 2. 13. Euseb. 〈◊〉 〈◊〉 . c. 20. S. Athanas. lib. 〈◊〉 〈◊〉 〈◊〉 . Palladius 〈◊〉 〈◊〉 S. 〈◊〉 . * Isa. 19. 1. 〈◊〉 〈◊〉 〈◊〉 . Pallad . in 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . Heb. 13. 5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dubia pro 〈◊〉 solent 〈◊〉 inere 〈◊〉 . Seneca Oedip. Hestis 〈◊〉 〈◊〉 , Christum 〈◊〉 quid times ? Non 〈◊〉 terrestria Qui regna 〈◊〉 〈◊〉 . Qui 〈◊〉 duro saevus imperio regit , T 〈◊〉 〈◊〉 , metus in authorem eadit , 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 quae dixit Ammian . Marcel . l. 17. & Epistolas S. 〈◊〉 M. l. 4. 〈◊〉 . 32 , 34 , 36. & l. 6. 〈◊〉 . 30. l. 7. indict . 1. 〈◊〉 . 30. & Concil . Africanum , quo 〈◊〉 est Cael stinus Papa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 , quae lucem simplicitatis & 〈◊〉 〈◊〉 〈◊〉 videre 〈◊〉 〈◊〉 , videamur inducere . AEtas 〈◊〉 habills ad 〈◊〉 〈◊〉 〈◊〉 ad coronam ; & ut appareret innocentes esse qui propter Christum 〈◊〉 , infantia innocens occisa est . S. Cyprian . Athenagoras dixit Infantes resurrectures , sed non ventures in judicium . Mark 6. 3. 〈◊〉 〈◊〉 privilegium 〈◊〉 , ut 〈◊〉 〈◊〉 quod publicâ lege 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 dependitur . Leo De 〈◊〉 . 7. 〈◊〉 〈◊〉 Serm. A. Publica 〈◊〉 〈◊〉 privatis , & 〈◊〉 〈◊〉 〈◊〉 devotio , 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unus est animus & 〈◊〉 sensus . Heb. 10. 25. Niceph , lib. 1. c. 14. S. Chrys. Hom. de Nativ . S. Jo. 〈◊〉 〈◊〉 . * Gen. 21. 17. 1 King. 19. 5. 〈◊〉 〈◊〉 curvi setis 〈◊〉 cameli , Contra 〈◊〉 molles 〈◊〉 〈◊〉 artus , As en 〈◊〉 graves 〈◊〉 〈◊〉 〈◊〉 . Paulinus . S. 〈◊〉 〈◊〉 . de S. Babyla . * Satiatis & expletis 〈◊〉 est carere quàm 〈◊〉 . Cicero de 〈◊〉 . In 〈…〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ James 3. Petrus Cellensis , l. 4. 〈◊〉 . 12. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ep. 4. * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quint. Maxims pars 〈◊〉 sol litur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Senec. S 〈◊〉 . Malum quod 〈◊〉 〈◊〉 , nemo arguit ; ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 . Euseb. hist. 11. 6. c. 3. Theod. l. 4. c. 23 , 24. 〈◊〉 est illi 〈◊〉 〈◊〉 qui omnem 〈◊〉 mundum 〈◊〉 quod quid m in terris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hominum jure sociali , 〈◊〉 〈◊〉 〈◊〉 . Cicer. Somn. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , S. Basil. 〈◊〉 11. 13 〈◊〉 Tim. 6. 〈◊〉 2. Cor. 5. 6. Rom. 8. 13. O quàm 〈◊〉 res 〈◊〉 〈◊〉 〈◊〉 super humana se 〈◊〉 〈◊〉 . Rom. 6. 7. 2 〈◊〉 . 3 〈◊〉 〈◊〉 . 〈◊〉 . 16 〈◊〉 . 2 Cor. 7. 4. Rom. 5. 3. Rom. 5. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl . 〈◊〉 〈◊〉 . S. 〈◊〉 . 〈…〉 . 〈◊〉 . 29 21. 1 Cor. 9. 27. Rom. 6. 4. Heb. 12. 1. 1 Pet. 2. 1. and 4. 1. Rom 7. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad 〈◊〉 . Huic 〈◊〉 , vie 〈…〉 super , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — De Catone dixit 〈◊〉 ; & de 〈◊〉 , 〈◊〉 rigidam in 〈◊〉 desc as 〈…〉 , 2 Sam. 23. 17. Apud Pal'ad . in 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à 〈◊〉 plura 〈◊〉 . Hor. Gal. 6. 17. 2 Cor. 4. 10. 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 , Fp. 20. 〈◊〉 l. 2. 〈◊〉 〈◊〉 . 22 , 〈◊〉 . Alex , 〈◊〉 . l. 2. c. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 3. 5. 〈◊〉 8. Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈…〉 . Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Heb. 13. 9. Rom. 14. 17. 1 〈◊〉 . 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 1. in 〈◊〉 . * 〈…〉 . Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Disc. of 〈◊〉 . * 〈◊〉 , Sotus , Scotus , &c. * Acts 19. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quast . ad Orthod . 37. Dial. 〈◊〉 . advers . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Constit. 〈◊〉 . 1. 7. c. 23. * Symbolum 〈◊〉 〈◊〉 . Just. Mart. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebion . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3. 16. 〈◊〉 . 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3. 22. Cap. 17. de gloria Martyr . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Pontifical Rom. * 〈◊〉 Cor. 10. 〈◊〉 . 2. 3. Gal. 3. 14. 27. 〈◊〉 Per. 3. 21. 〈◊〉 Cor. 12 7. 13. Matth. 3. 2 , 6. Justin , Mart , 〈◊〉 〈◊〉 . 2. 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . S. 〈◊〉 〈◊〉 . 3. c. 4. 〈◊〉 〈◊〉 . 〈…〉 . 1. c. 1. 〈◊〉 . 5. 26. 〈◊〉 . 10. 32. 〈◊〉 〈◊〉 . 3. 21. Rom. 6. 4. * Scil. in 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 . 〈◊〉 . 2. 1. Jam. 1. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 . in S. Bapt. S. Hie. on . in 4. cap. Matt. * 〈◊〉 , mi 〈◊〉 〈◊〉 , si 〈◊〉 unquam 〈…〉 , S. 〈◊〉 ad 〈◊〉 . 2 Cor. 12. 9. * 〈◊〉 〈◊〉 〈◊〉 . Habet 〈◊〉 〈◊〉 quandam admonitio 〈◊〉 , quum 〈◊〉 〈◊〉 quod 〈◊〉 . S. Chrysost. 〈◊〉 〈◊〉 Dii quoque 〈◊〉 In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne 〈◊〉 〈◊〉 . Rom. 7. 19. 23 * 〈◊〉 〈◊〉 , Rom. 3. 7. Gal. 2 18. 1 Cor. 6. 12. & 10. 23 , 29 , 30. & 13. 2. Rom. 7. 8 , 11. 〈◊〉 22. verse 25. verse 23. Gal. 5. 24. Rom. 〈◊〉 . 6 , 12 , 14. Rom. 8. 2. Gal. 5. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 14. Rom. 8. 6. Rom. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without strength , that is , ungodly . Vide August . l. 2. c 17. de 〈◊〉 〈◊〉 〈◊〉 , & Anchir . 81. Gal. 5. 24. S. August . lib. de 〈◊〉 & 〈◊〉 〈◊〉 . c. 17. &c. 19. Vide 〈◊〉 〈◊〉 . 2 Sam. 6. cap. 6 , 7 , 8 , 9. vers . Rom. 9. 3. 〈◊〉 . 2. in Explicat . of the 〈◊〉 . 1. Com. Theod. l. 5. 〈◊〉 〈◊〉 . 〈◊〉 quid 〈◊〉 omne malum mundique 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex 〈◊〉 〈◊〉 〈◊〉 , genus , & 〈◊〉 , & vim , Quid sint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prud. 〈◊〉 . 〈◊〉 . 21. 27. 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadere ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Act. 17. 28. b Heb. 4. 13. c 〈◊〉 . 9 , 9. Jer. 23. 24. d Psal. 94. 9. e Psal. 139. 12. 〈◊〉 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non n. 〈◊〉 ac studiis ut haberentur phils . sophi laberabant ; sed 〈◊〉 & tristitiam , & dissentientem à cater is habitum , pessimis meribus praetendebant . Quintil. l. 1. 〈◊〉 . Ambitio & 〈◊〉 & impotentia sienam desiderans ; sanabis ista , si 〈◊〉 . Sence . 〈◊〉 . 95. Magna vobis , si dissimular 〈◊〉 vultis , injecta 〈◊〉 probitatis , 〈◊〉 〈◊〉 agitis 〈◊〉 〈◊〉 judicis 〈◊〉 cernentis . Boeth . l. 5. Censol . presâ ult . Acts 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquem habeat animus 〈…〉 . Quid prodest 〈◊〉 〈◊〉 〈◊〉 Deo. Senec. l. 1. ep . 15. * 〈…〉 lera simulac 〈◊〉 〈◊〉 〈◊〉 pudore & 〈◊〉 , suo 〈◊〉 〈◊〉 〈◊〉 , Tacit. 〈◊〉 . 6. 〈◊〉 . 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . Tota philosophia nihil est 〈◊〉 〈◊〉 〈◊〉 . Plato . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 A. 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . 2. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 , Phil. Dies 〈…〉 quod ab 〈◊〉 〈◊〉 in 〈◊〉 , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. 〈◊〉 . 〈◊〉 . 102. Psal. 119. 109. Psal. 90. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 28. 〈◊〉 〈◊〉 , & 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 que 〈…〉 . l. 2. 〈◊〉 . 14. 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Theog . In 〈◊〉 monach . Matth. 26. 41. * — His 〈…〉 . Hor. l. 2. 〈◊〉 . 18. * Lib. 3. 13. John 4. 14. 1 Pet. 3 21. 〈◊〉 in 〈◊〉 , imago in 〈◊〉 〈◊〉 in 〈◊〉 . S. Ambr. 1 Cor. 10. 1 , 2. (a) 〈◊〉 . de 〈◊〉 . c. 40 (b) 〈◊〉 . in 〈◊〉 〈◊〉 . S. 〈◊〉 . 2. 〈◊〉 1. (c) 〈◊〉 〈◊〉 〈◊〉 , qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 4. 2. 〈…〉 . (a) 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 . 1. (b) Acts 8. 16. Acts 2. 38. (c) Matth. 28. 19. Mat h. 28. 19. Mark 16. 16. John 3. 5. Gen 17. 14. S. Aug. 〈◊〉 . 46 , 59. Heb. 6. 1. S. August . 〈◊〉 . 2. 〈◊〉 . 1. de Cat. 〈◊〉 . Just. Martyr . Apol. 2. Acts 2. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril . Hierosol . 〈◊〉 . 2. * 1 Cor. 12. 13. ‖ Acts 13. 48. * John 3. 5. Titus 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc. l. 4. Orth. fid . c. 10. Lib. 〈◊〉 〈◊〉 〈◊〉 1. Lib 5. 〈◊〉 . Ezek. 36. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Symb. 〈◊〉 . Lib. 1. c. 3. in 〈◊〉 . * Acts 22. 16. ‖ Eph. 5. 26. * Lib. 5. adv . 〈◊〉 . c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. prov . Annon 〈◊〉 〈◊〉 , quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Origen . 〈◊〉 15. in 〈…〉 & expiare vix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submersum est , & de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 creditore transactum est . Ambros. lib. 1. 〈◊〉 7. de 〈◊〉 〈◊〉 〈◊〉 in Baptismo non 〈◊〉 〈◊〉 〈◊〉 in mari 〈◊〉 . AEgyptios non 〈◊〉 〈◊〉 . S. Greg. M. l. 9. 〈◊〉 . 39. Arator l. 2. Hist. Apostol . Rev. 7. 14. 1 John 1. 7. 〈◊〉 22. 16. Tu. 3. 5. * 〈◊〉 John 5. 8. Heb 9 14. 〈◊〉 . 3. 4 , 5. Theodor. 〈◊〉 . de div . 〈◊〉 . cap. de Bapt. Lib. de 〈◊〉 c. 23. & 〈◊〉 . 124. in Joan. 〈◊〉 〈◊〉 〈◊〉 . 13. p. 487. Gal. 3. 26. Verse 29. Verse 27. Heb. 10. 16 , &c. 〈◊〉 19 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ad 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 29. 2 Pet. 1. 9. 〈◊〉 Par. 2. 〈◊〉 . 9. of Repentance , 〈◊〉 . 9. ad 31. Paul. Ep. 12. ad S●enum 1 Cor. 12. 13. 〈◊〉 〈◊〉 . 5. S. 〈◊〉 . de 〈◊〉 . S. c. 15. * 2 Cor. 1. 22. ‖ 〈◊〉 . 1. 13. Eph. 4. 30. John 6. 27. S. 〈◊〉 . Hieros 〈◊〉 . 3. S. 〈◊〉 . in 〈◊〉 . 28. 〈◊〉 . 10. 32. * 〈◊〉 4. 〈◊〉 . 6. 4. 1 John 2. 20. 〈◊〉 27. 1 John 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 13. a Rom. 6. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch . b ib. 〈◊〉 〈◊〉 . c 〈◊〉 . 5. d 〈◊〉 . 6. Vide Disc 9. of Repentance , n. 46. 〈◊〉 . 6. 3 , 5. Col. 2. 12. 〈◊〉 16. 16. 〈◊〉 . 3. 5. Niceph. 1. 7. c. 35. 〈◊〉 〈◊〉 . 5. 〈◊〉 . 6. 〈◊〉 , lib. 7. 〈◊〉 . 7. Psal. 34. 7. Heb. 1. 14. Basil. Theod. Epiphan . Nazianz . Col. 2. 2. Cyril . 〈◊〉 . Dionyl . Areop . Aug. 〈◊〉 . 2. c. 13. contra Crescon . Gram. 〈◊〉 16. 16. Acts 2. 38. 〈◊〉 〈◊〉 〈◊〉 . 1 〈◊〉 . 3. 〈◊〉 . 〈◊〉 〈◊〉 Res. 〈◊〉 . Ad 〈◊〉 . Jul. 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 2. adv . Parm. Clem. Alex , lib. 1. 〈◊〉 . c. 6. Acts 10. 〈◊〉 . Aug. de moribus 〈◊〉 . Cath. l. 1. c. 35. Bern. Serm. 〈◊〉 〈◊〉 Dom. Acts 8. 37. Acts 2. 38. Acts 3. 15. Matth. 9. 29. Mark 9. 23. Matth. 8. 13. * Matth. 9. 28. John 4. 50. John 6. 44. Mark 10. 15. 〈◊〉 17. 20. * 〈◊〉 21. Luke 18. 16. Luke 4. 〈◊〉 〈◊〉 ; 1 〈◊〉 1. 2. 2 Thess. 1. 3. Rom. 8. 30. Eccles. 1. 15. * Sect. 25 , &c. 〈◊〉 . 17. 1 , &c. 〈◊〉 . 11. 13 , 15. 14. 16. Ron. 4. 11. 7 , 8. 3 , 5 , 12. Rom. 4. 11 , 13. 17 , 13. Gal. 3. 14. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. 〈◊〉 . 8. 〈◊〉 〈◊〉 . 〈◊〉 3. 5. 〈◊〉 . 5. 17 , 18. 〈◊〉 〈◊〉 . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. Prosper 〈◊〉 〈◊〉 〈◊〉 . 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. a lv . Pelag. Lib. 1. in initio . Lib. de Baptis . c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 1 John 1. 〈◊〉 . Ep. a l 〈◊〉 , l. 3. ep . 8. S. 〈◊〉 〈◊〉 b. 〈◊〉 〈◊〉 & 〈◊〉 . 9. Nisi quis 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 , non infantem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ambr. 〈◊〉 Abrah . Patrlib . 2. 〈◊〉 11. Lib. 2. c. 11. 〈◊〉 Abrah . 〈◊〉 . 〈◊〉 . 49. 22. Horat. l. b. 1. 8. at . 6. L. 2 c. 39. 〈◊〉 〈◊〉 〈◊〉 . Clementis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 5. 〈◊〉 〈◊〉 . c. 6. 〈◊〉 〈◊〉 14. in 〈◊〉 , & 〈◊〉 . 8. Hom. 8. in 〈◊〉 . 〈◊〉 . 〈◊〉 , 〈◊〉 . de 〈◊〉 , c. 39 , & 〈◊〉 . S. Cyprian . op . ad Fidum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . l. 2. c. 〈◊〉 . * 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 40. 〈◊〉 S. 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 it . 〈◊〉 . 52. 15. 1 〈◊〉 . 1. 2. Aqua 〈◊〉 . & 〈◊〉 〈◊〉 〈◊〉 anima 〈…〉 . m. 23. 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alex. Concil 〈◊〉 〈◊〉 . 2. 〈◊〉 〈◊〉 transcripsit & transmisit Eruditissimus vir , & linguarum orientallium 〈◊〉 gnarus , Du. 〈◊〉 , J. V. D. & Juris 〈◊〉 〈◊〉 publicus in Academia Dul 〈◊〉 apud Hi bernos , prosessor 〈◊〉 uarum Orientalium apud eosdem . Notes for div A63641-e74390 (a) John 1. 20 , 21. (b) V. 23. (c) V. 26. (d) V. 27. (e) V. 15 , 27 , 30. (f) Chap. 3. 30. (g) Matt. 3. 11. Joh 11. 29 , 36. V. 37 , 39. S. Aug. 〈◊〉 . 17. c. 1. in Joan. * 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex , 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 in exposit . general . Rev. 2. 10. 〈◊〉 . 5 6. Ch. 6. 15. 1 〈◊〉 . 7. 19. Gal. 5. 6. John 8. 39. Rom. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . l. 4. 〈◊〉 〈◊〉 . * Rom. 16. 〈◊〉 . * 〈…〉 Rom. 1. 16 , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 . Heb. 12. 2. Ibid. v. 1. 〈◊〉 4. Jam. 2. 20 , 26. Verse 21. Verse 23. Verse 22. (a) 1 Thess. 1 , 8 , 9. (b) Heb 11. 〈◊〉 〈◊〉 . 2 Thess. 3. 2. (c) Col. 3. 6. (d) Gal. 5. 20. * 〈◊〉 〈◊〉 , 2. & 5. 6. 1 Tim. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoc. 14. 12. 2 〈◊〉 . 3. 2. (a) 1 〈◊〉 5. 4. (b) Heb. 11. 33 (c) Acts 15. 9. Luke 18 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 12. 14. 〈◊〉 . 5. 18. 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , re 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae in nobis est cum mortali compage 〈◊〉 . Ab his 〈◊〉 〈◊〉 : omnibus — uni autem 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 animi 〈◊〉 〈◊〉 , & ejus qui 〈◊〉 〈◊〉 capiatur 〈◊〉 〈◊〉 〈◊〉 rerum illecebris . Phil. 〈◊〉 〈◊〉 . Quis 〈◊〉 Div. haeres . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . Credere in 〈◊〉 〈◊〉 〈◊〉 , credendo diligere , 〈◊〉 in 〈◊〉 ire , & membris ejus 〈◊〉 . Gloss. ord . in Rom. 4. 2 Cor. 13. 5. Rom. 8. 10. Titus 3. 8. John 3. 36. * Montanistae , & cum bis Tertul. adv . Ma●●ion l. 4. c. 34. aiunt Philippum desconctum fuisse , & in●● probare satagunt secondas nuptiaes illicitas esse . Sed haec tam apertâ fraude , ut ag●ns adv . Catholices Tertulllianus abstineat abs sam iniqua recitatic●● Marioni autem Evangelicum neganti hoc obs●udere in facili erat . 〈◊〉 〈◊〉 . l. 5. 〈◊〉 , l 39. Plut. in 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Jos. Ant. 〈◊〉 . 18. c. 7 lib. Hist. c. 20. G. n. 31. 32. Psal. 〈◊〉 . 34. 〈◊〉 . 22. 〈◊〉 , 20. 〈◊〉 . 1 〈◊〉 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Religiosum est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gel. l. 4. c. 9. (a) 〈◊〉 〈◊〉 〈◊〉 Regum , Jul. 〈◊〉 apud 〈◊〉 . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 ad crandum in 〈◊〉 loci 〈◊〉 : sit una communis 〈◊〉 , una mens , una sies in charitate & side 〈◊〉 in Christum Jesum ; quo 〈◊〉 est 〈◊〉 . Omnes velut unus quispiam ad Templum Dei concurrite , velut ad unum altare , ad unum Jesum Christum , &c. S. Ignat. ad Magnes . 1 Cor. 11. 22. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 omnibus 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 6. * Psal , 27 4 , 〈◊〉 , 6. Isa. 6. 1. Psal. 138. 1. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16. 〈◊〉 〈◊〉 . Psal. 〈◊〉 . 17. 〈◊〉 16. in 〈◊〉 & de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. 〈◊〉 , in c. 1. 〈◊〉 . Non 〈◊〉 〈◊〉 〈◊〉 quando 〈◊〉 〈◊〉 , Christus 〈◊〉 . R. Canutus in Leg. 〈◊〉 . c. 4. Angeli siquidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 19. 30. Psal. 87. 2. Matth , 23. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 , in omne 〈…〉 non 〈◊〉 in 〈…〉 ? 〈◊〉 , de 〈◊〉 . c. 1. Con. Gang. c. 5. 1 Cor. 14. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in 〈◊〉 . pl●bs devota veni , pérque haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simplicius P. in expositione Ecclesiae S. Andreanae in Roma . Delicta Majorum im●●eritus l●●s , Romane , donec templa refeceris , AEdèsque labentes Deorum , & Foeda nigro simulachro ●●●o . Hor. l. 3. cd . 6. In pictatis notatur Zeno , qu●d dixerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et 〈◊〉 Gentium mos erat aras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nemoribus , & montium jugis , iò quò 〈◊〉 〈◊〉 〈◊〉 includendos non esse dix●●ant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo. * Quid cum tanto 〈◊〉 〈◊〉 〈◊〉 sacerdotio 〈◊〉 convent●sque ageret . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Gravitas honesta , diligentia attonita , cura solicita , apparitio devota , & processio modesta . Terr . de praescript . Confluunt ad Ecclesiam costâ celebri●ate , honestâ utriusque sexûs discretione . S. Aug. l. 2. c. 28. de Civit. Dei. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo legat . ad Caium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem . Quin demus id superis — Compositum jus s●sque animus , sanct●sque recessus Mentis , & incoctum generoso pectus honesto : Hec cedò ut admoveam templis , & ●arre litabo . Pers. Sat. 2. * 〈◊〉 gratiorem existimari qui delubris Deorum param 〈◊〉 〈◊〉 , quàm qui 〈◊〉 carmen 〈◊〉 . Plin. Sec , Pan. Trajan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr . de Non esu 〈◊〉 . l. 2. Optimus animus 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ( a ) Psal. 26. 6. ( b ) 1 Cor. 3. 17. Matth. 〈◊〉 〈◊〉 . Eurhym . 〈◊〉 in Joan. Apud 〈◊〉 l. 2. c. 3. 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacra 〈◊〉 〈◊〉 ad 〈◊〉 solos deducere verpos . Juv. 〈◊〉 . 14. Joseph , 〈◊〉 , l. 18. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph , de 〈◊〉 . Jud. l. 1. c 5. & l. 3. c. 2. & l. 5. c. 3. Epiph. contr . Eb. bares . 30. * Cod. Theod. de 〈◊〉 , Joseph . l. 2. 〈◊〉 〈◊〉 . Jud. 〈◊〉 . 33. 〈◊〉 Mare 〈◊〉 〈◊〉 templi ad aquarum 〈◊〉 . * Cicero 〈◊〉 〈◊〉 . l. 13. & in 〈◊〉 . pro Plancic . (a) 〈◊〉 ad Quint. Fratrem de 〈◊〉 〈◊〉 Asian . (b) Vita Publicanorum 〈◊〉 〈◊〉 〈◊〉 , impunita rapina , 〈◊〉 nullâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , V. 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud 〈◊〉 textum D. 〈◊〉 〈◊〉 dicti Parisim , 〈◊〉 proprio 〈◊〉 qui 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti Gabaim ; 〈◊〉 〈◊〉 Gabella . (a) Lib. 7. 〈◊〉 . c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Sozomen . l. 5. c. 20. Johan . Damas. 〈◊〉 imagin . 〈◊〉 . 3. ex 〈◊〉 Johan . 〈◊〉 〈◊〉 〈◊〉 . ait , 〈◊〉 〈◊〉 〈◊〉 Philippo 〈◊〉 Trachonitidis 〈◊〉 , ut liceret 〈◊〉 〈◊〉 in memoriam 〈◊〉 beneficii . Mark 5. 26. 〈◊〉 8. 43. Lib. 4. 〈◊〉 Imagin . cap. 15. Epiphan . in Panar . lib. 2. 〈◊〉 〈◊〉 〈◊〉 . 51. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 , adversus 〈◊〉 alios 〈◊〉 odium . Tacit. ‖ Quae nubis toties non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Offendor 〈◊〉 simpliciore 〈◊〉 . Martial . 〈◊〉 . 1 Pet. 2. 12. Tit. 3. 10. 2 Epjst. John 10. Irenae . l. 3. 〈◊〉 . 3. Euseb. l. 3. c. 13. Lib. 1. 〈◊〉 p. 3. 〈◊〉 . 5. de Jejun , decimi 〈◊〉 . Gregor . l. 3. dial . 3. 13. * 1 〈◊〉 . 14. 35 * Quam B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probat Baronius . John 5. 44. 〈◊〉 . 4. Hist. 〈◊〉 . 23. Lurida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 in corum 〈…〉 . Lucret. lib. 4. Lib. de Baptis . Simul & quod gaudes & quod times 〈◊〉 . Seneca . Gal. 3. 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 〈◊〉 . Act. 20. 21. Heb. 2. 16. Lev. 20. 10. Luke 24. 46. 〈◊〉 〈◊〉 〈◊〉 & infrequens , 〈◊〉 dum sapientiae Consultus erro , 〈◊〉 〈◊〉 〈◊〉 , atque 〈◊〉 cursus 〈◊〉 〈◊〉 . Hor. l. 1. 〈◊〉 . 34. Rom. 6. 4. 1 Pet. 3. 21. Rom. 5. 1. 〈◊〉 3. 5. 7. Rom. 3. 26. Gal. 2. 16. Rom. 3. 24. 25 , 26. Vers. 28. Vers. 27. 1 Cor. 6. 11. 1 〈◊〉 . 1. 18. Mar. 1. 15. Act. 3. 19. Act. 2. 38. Mar. 16. 16. Eph. 5. 25 , 26 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mart. Dial. cum 〈◊〉 . * Act. 8. 37. & 10. 47. & 16. 15 , 33. a Rom. 3. 24. 〈◊〉 〈◊〉 ratio 〈◊〉 in 〈◊〉 quos Dominus in 〈◊〉 , Mauh . 20. 〈◊〉 dimum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 : 〈◊〉 nos conduxerat , vers . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui respondes Christus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril . Hier of . Act. 3. 19. 〈◊〉 latio 〈◊〉 meruisset in fine de 〈◊〉 suo 〈◊〉 , non 〈◊〉 〈◊〉 baptiz 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 . Tune enim baptizatus est , qui tune 〈◊〉 〈◊〉 in Cruce confessus est : 〈◊〉 enim , si in extremo 〈◊〉 hiatu 〈◊〉 , sanat & liberat in ablutione Baptismi . IBi 〈◊〉 qul , 〈◊〉 〈◊〉 , nunquam 〈◊〉 〈◊〉 〈◊〉 cùm jam 〈◊〉 〈◊〉 , won sie 〈◊〉 acquirunt quod volunt . S. Aug. cap. Nullus de 〈◊〉 . dist . 7. Vide Part 3. Consid. of Crucifix , of Jesus . 1 Pet , 2. 24. Luk. 1. 73 , & 〈◊〉 . Tit. 2. 11 , 12. Vers. 13. 14. Rom. 6. 2 , 3 , 4. Ib. v. 6. * Vitia Catechumeno non 〈◊〉 fidell , imd & Polygamia ante 〈◊〉 sacerdotibus non 〈◊〉 obicem . S. 〈◊〉 in fin . Apol. 1. centra 〈◊〉 . S. Aug. de 〈◊〉 conjugali , 〈◊〉 〈◊〉 〈◊〉 agitur , non 〈◊〉 〈◊〉 . Nam in Baptismo omnia peccata 〈◊〉 . Can. Apost . 17. Concil . Eliber . c. 30 , 31. 〈◊〉 post 〈◊〉 rursus 〈◊〉 igni destinatur : sicut & homo qui post 〈◊〉 〈◊〉 〈◊〉 . Tertul. de Baptis . Nune 〈◊〉 〈◊〉 aliam 〈◊〉 〈◊〉 , alios mores 〈◊〉 . Ante obitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 4. Verse 10. 〈◊〉 〈◊〉 Col. 1. 21 , 22 , 23. * 2 Pet. 1. 9. Heb. 12. 14 , 15. Heb. 10. 22. 〈◊〉 . 16 , 17. Heb. 10. 23 , 26. 2 Cor. 13. 5. Rom. 8. 10. Gal. 5. 24. 1 John 3. 9. Jam. 1. 18. Gal. 6. 1. James 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Can. Apost . 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. 〈◊〉 . Can. 〈◊〉 . * 1 Joh. 1. 9. Apocal. 2. 5. See Discourse 6. of Baptism . Heb. 6. 4 , 6. Heb. 10. 26 , 29. Quid igitur ? 〈◊〉 est 〈◊〉 ? Haud . quaquam : sed 〈◊〉 per novum 〈…〉 est ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apestolo 〈◊〉 〈◊〉 〈◊〉 & renovationis 〈◊〉 sancti . Theophyl . in hunc locum . 〈◊〉 〈◊〉 S. Chrys. 〈◊〉 〈◊〉 . in 10. 〈◊〉 * 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 quae 〈◊〉 〈◊〉 , sed jam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sed 〈◊〉 〈◊〉 , quia 〈◊〉 〈◊〉 〈◊〉 . lib. de 〈◊〉 . c. 7. Hujus 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 , & 〈◊〉 . c. 9. Act. 8. 22 , 23. 〈◊〉 . 22 , 23 , 1 〈◊〉 2 , 1 , 2. 2 〈◊〉 . 2 , 20 , 21. 〈◊〉 amissos 〈◊〉 Lana resert 〈◊〉 fuco : Nee 〈◊〉 virtus , 〈◊〉 semel excidit . Curat 〈◊〉 〈◊〉 . Hor. 〈◊〉 . 3. Od. 5. 2 Pet. 2. 14. 2 Sam. 12. 13 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoel . Psal. 32. 1 , 2. Rom. 4. 7. 1 John 1. 6 , 7. Rom. 13. 12 , 13 , 14. 1 Pet. 1. 15 , 14. 2 Pet. 3. 11. 1 John 3. 3. 1 Pet. 2. 1. Heb. 12. 1. 1 John 1. 5. 7. 2 Pet. 1. 4. Ibid. v. 5 , &c. Veri boni aviditas tuta est . Quid sit istud , interrogas , aut unde subeat ? dicam : ex bona conscientia , ex honestis consiliis , ex rectis actionibus , ex contemptra fortuitorum , ex placido vitae & continuo tenore unam prementis viam . Sen. ep . 23. * Verse 8 , 9. * Bonum ex 〈◊〉 causa , malum ex 〈◊〉 〈◊〉 〈◊〉 . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 , ( qued 〈◊〉 Diodorum Siculum ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . Heb. 12. 14 , 15 , 16. 1 John 5. 16. Rom 6. 7. Esay 22 14. Gen. 31. 42. Matth. 18. 35. Rom. 11. 22. Verse 27. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 3. 19. Hnit 〈◊〉 promittitur 〈◊〉 remissio in seq . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) Matt. 12. 41 (d) 〈◊〉 . 3. 8. 〈◊〉 . 10. Ezek. 18. 27. Ezek. 33. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polybius . Vide 〈◊〉 Clem. Alexan. 〈◊〉 . l. 2. ubi ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 1. Apocal. 2. 5. Gal. 6. 1. Matth. 3. 8. 2 Pet. 1. 4. 5. 2 Cor. 7. 10. (a) Ro. 12. 2. * Tit. 3. 5. (b) Jam. 4. 8. (c) Gal. 5. 24. * Col. 3. 5. ‖ 1 Cor. 5. 7. (a) Eph. 5. 14. (b) Rom. 13. 13. (c) Joh. 3. 3. Rom. 13. 11. — 〈◊〉 〈◊〉 〈◊〉 , Eradenda Cupidinis Pravi sunt 〈◊〉 ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Hor. l. 3. 〈◊〉 . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl . in Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl . Nam 〈◊〉 qui ex 〈◊〉 propesisis in alia 〈◊〉 〈◊〉 nè transiliunt 〈◊〉 , sed 〈◊〉 quodam 〈◊〉 〈◊〉 habere 〈◊〉 〈◊〉 〈◊〉 pessunt , suspensi & vagi ? Seneca 〈◊〉 . * Gal. 6. 15. 5. 6. 〈◊〉 Cor. 7. 19. ‖ Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 9. Matatus — 〈◊〉 〈◊〉 ! ( quoties 〈◊〉 in 〈◊〉 videris 〈◊〉 ) Quae mens est 〈◊〉 , cur 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non redeunt 〈◊〉 ? Hor. lib. 4. Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict. c. 75. * Et quis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui , quod ad sese 〈◊〉 , aquum censeat quenquam poenas dare ob tam rem quod arguatur male 〈◊〉 〈◊〉 〈◊〉 , opinor . — 〈◊〉 si henorem non 〈◊〉 est habere ob eam rem , quod 〈◊〉 facere 〈◊〉 quis dicit , 〈◊〉 〈◊〉 tamin ; 〈◊〉 tale 〈◊〉 , non quòd malè 〈◊〉 , sed quia 〈◊〉 dicuntur 〈◊〉 . Orat. M. Catonis 〈◊〉 〈◊〉 . apud A. Gellium , l. 7. c. 3. 〈◊〉 〈◊〉 ex 〈◊〉 facto 〈◊〉 astimatio . D. dereg . Jur. * Matr. 13. 15. ex Isa. 6. 9 , 10. Mark 4. 12. Luke 8. 10. Joh. 12. 40. Acts 28. 27. Rom. 11. 8. Audies plorosque dicontes , A quinquagesimo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annul 〈◊〉 me 〈◊〉 . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Senec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . 2 Pet. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Repub. * Nequit 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 , si adversû 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. 4. Ante 〈◊〉 curandum 〈◊〉 ut homo bene 〈◊〉 ; in senectute 〈◊〉 , ut 〈◊〉 moriatur . Seneca . O si compunct as 〈◊〉 〈◊〉 Ante 〈◊〉 mutare , 〈◊〉 exspectare 〈◊〉 Fata 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ergd 〈◊〉 spatium nobis dum 〈◊〉 〈◊〉 , Dum 〈◊〉 〈◊〉 〈◊〉 cl-mentia sese 〈◊〉 〈◊〉 plangamus 〈◊〉 〈◊〉 〈◊〉 licet , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avit . Bis jam penè tibi consul 〈◊〉 irstat , Et numeras paucos vix iua vita dies . Mart. l. 1. ep . 16. Vide S. Ambros. l. 2. de 〈◊〉 . c. 1. & 11. S. Aug in l. 〈◊〉 〈◊〉 . 41. S. Basil. orat . 4. S. Bernard , in parvis 〈◊〉 . ser. 38. 〈◊〉 〈◊〉 temporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Horat. l. 3. Od. 29. Vita 〈◊〉 〈◊〉 , data est sine 〈◊〉 nobis Mutua , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 quod sit 〈◊〉 vitae spatium ? 〈◊〉 ad 〈◊〉 〈◊〉 . Qui ad illam 〈◊〉 〈◊〉 non longissimum 〈◊〉 , sed maximum . Senec. Malè vivunt qui 〈◊〉 vivere 〈◊〉 . Non 〈◊〉 stare paratus ad mortem , qui 〈◊〉 〈◊〉 vivere . Quidam vivere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quidam 〈◊〉 〈◊〉 〈◊〉 quám 〈◊〉 . Senec. 〈◊〉 . 23. 〈◊〉 est locus solvendi aeris alieni . Serec . ibid. Mortem 〈◊〉 〈◊〉 hilaris 〈◊〉 〈◊〉 qui 〈◊〉 ad 〈◊〉 diu 〈◊〉 . Idem ep . 30. — Qui 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 in serum tempus 〈◊〉 〈◊〉 〈◊〉 , Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 . Non potest stare paratus ad mortem qui 〈◊〉 〈◊〉 〈◊〉 . Id 〈◊〉 est , ut 〈◊〉 〈◊〉 . Quidam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈…〉 . Senec. 〈◊〉 . 23. 〈◊〉 〈◊〉 victurum , 〈◊〉 dicis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivis ? 〈◊〉 jam vivere , 〈◊〉 , serum 〈◊〉 : Ille sapit quisquis , 〈◊〉 , vixit 〈◊〉 〈◊〉 . l. 5. 〈◊〉 . 59. Non 〈◊〉 〈◊〉 〈◊〉 quae 〈◊〉 negari ; Et solum hoc ducat , quod suit , 〈◊〉 〈◊〉 . Non est , crede mihi , 〈◊〉 〈◊〉 , Vivam . 〈◊〉 〈◊〉 vita est 〈◊〉 ; vive 〈◊〉 . l. 1. 〈◊〉 . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutor . ibid. ex Aristotele . Rom. 2. 6 , 7 , 8 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Jam. 5. 20. Tob. 4. 10. 1 〈◊〉 . 3. 3. Rom. 5. 5. 1 Tim. 4. 8. 〈◊〉 . 6. 1. Vide 〈◊〉 . of 〈◊〉 , Part 1. and 〈◊〉 . of 〈◊〉 , Part 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luke 6. 20. 〈◊〉 24. Jam. 2. 6 , &c. 5. 1 , &c. 〈◊〉 〈◊〉 minùs 〈◊〉 quàm 〈◊〉 creditur , Aliâ 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timocr . 〈◊〉 . Vil nos in mare proximum 〈◊〉 & lapides , 〈◊〉 & inutile , Summi 〈◊〉 mali , 〈◊〉 . Hor. lib. 3. 〈◊〉 . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 & 〈◊〉 , l. 13. 〈◊〉 . Ju 〈◊〉 & 〈◊〉 dixit qui 〈◊〉 〈◊〉 . & 〈◊〉 〈◊〉 . * — 〈◊〉 〈◊〉 〈◊〉 . Lucan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 nil 〈◊〉 〈◊〉 〈◊〉 Fortè minùs locuples uno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi — Horat. Apocal. 3. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectè beatum : 〈◊〉 〈◊〉 Nomen beati , qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call . 〈…〉 , &c. Hor. lib. 4. Od. 9. 〈◊〉 regnes avidum domando Spiritum , 〈◊〉 si Libyam remotis Gadibus jung as , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hor. l 2. Od. 2. 〈◊〉 〈◊〉 , qui parvo 〈◊〉 〈◊〉 . Hor. Matt. 11. 11. & 18. 4. Matt. 11. 5. Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 . * Jam : 1. 2 , 3. (a) 2 Cor. 〈◊〉 , 10. * 〈◊〉 . 4. 9. 10. Sic 〈…〉 ; & fit 〈◊〉 de 〈◊〉 culpae disciplina 〈◊〉 , S. Ambros. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 , in Psal. 33. 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Carm. aur . AEquam 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 ; non 〈◊〉 in bonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li. Horat 〈◊〉 . l. 2. 〈◊〉 . 3. (a) 1 〈◊〉 . 3. 4. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈…〉 . — ad Euse. — Non si 〈◊〉 〈◊〉 , & olim Sic 〈◊〉 — 〈…〉 . Hot. lib. 2. 〈◊〉 . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam qui maximè 〈◊〉 〈◊〉 〈◊〉 . l. 7. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 . Comoed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 17. 15. Col. 3. 12. 〈◊〉 enim sunt 〈◊〉 〈◊〉 qui 〈◊〉 duram & quasi 〈◊〉 volum ; quae quidem 〈◊〉 cùm in 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & bonis amici quasi 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 apud M. T. 〈◊〉 , Gal. 6. 10. Rom. 5 7. Syrus 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bona comparas 〈◊〉 〈◊〉 ; & 〈◊〉 in 〈◊〉 〈◊〉 qui in 〈◊〉 〈◊〉 〈◊〉 . Deus est mortali juvare mortalem , atque haec est ad aeternitatem via . Sen. Psal. 24 , 3 , 4. 1 Tim. 1. 5. Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jam. 3. 17. Phil. 4. 9. 1 Th 〈◊〉 . 5. 23. 2 〈◊〉 3. 16. Heb. 13. 20. 〈◊〉 . 8. 17. — 〈◊〉 〈◊〉 est , O 〈◊〉 , sequi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pam . Hor. lib. 3. Od. 25. C. 〈◊〉 de 〈◊〉 , Animas praelio 〈◊〉 suppliciis 〈◊〉 aeternas putant . 〈◊〉 〈◊〉 〈◊〉 . Non 〈◊〉 autem 〈◊〉 , qui 〈◊〉 non frangatur , eum 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 se à 〈◊〉 〈◊〉 , vinci à 〈◊〉 . Cic. de Offic. l. 1. Tertul. de 〈◊〉 . Hos 〈◊〉 , a falso damnati 〈◊〉 mortis . 〈◊〉 〈◊〉 〈◊〉 sine 〈◊〉 datae , sine judice , 〈◊〉 Quaesitor 〈◊〉 〈◊〉 〈◊〉 ; ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 . Virg. 〈◊〉 . 6. * Athleta non 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 . cp . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 olim 〈◊〉 haec 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mar. 〈◊〉 S. Paulus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 2. 15. Rom. 3. 27. * Vide Considerat . of Christ's first Preaching , ● . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amphiar . Apud . AEschyl . Jose hus 〈◊〉 Polybium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit ob cogitatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 nisi ob 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 28 , 29 〈◊〉 〈◊〉 〈◊〉 — Optimus est qui 〈◊〉 〈◊〉 . Rom. 13. 10. * Luke 18. 20. * 〈◊〉 10. 19. 〈◊〉 . 19. 18. Rom. 13. 9. I. COMMAND . 〈◊〉 22 37. Mark 12. 30. Luke 10. 27. 2 Cor. 11. 7 , 8. 1 Cor. 7. 37. Histor. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict. 〈◊〉 . 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc , 〈◊〉 . 1 King. 14. 8. 2 King. 23. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Gigant . Vido Exod . 34. 13. Deut. 4. 16. & 7. 5 , Numb . 33. 52. 〈◊〉 & Eeclesia & . Novemb. celebrat 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 , qui , 〈…〉 , quàm Gentilibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sic. 〈 ◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de 〈◊〉 . Prioribus 170. 〈◊〉 Templa quidem alificabant [ Romani , ] Simulacrum 〈…〉 per deteriorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strab. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . * Gen. 48. 12. Gen. 23. 12. & 27 , 29 , & 42. 6. 1 Sam. 20. 41. 1 King. 1 , 16. III. COM. Apud Romanos sancitum est , ut si per Deum 〈◊〉 quis 〈◊〉 , ad Deum ipsum 〈◊〉 〈◊〉 , quem 〈◊〉 esse 〈◊〉 〈◊〉 Majestatis vindicem 〈◊〉 . L. 〈◊〉 , C. de rebus 〈◊〉 . & 〈◊〉 . Sinper 〈◊〉 〈◊〉 quis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 elogio , 〈◊〉 〈◊〉 〈◊〉 . Si duo 〈◊〉 , Sect. fin . de 〈◊〉 . Lysandir dixit 〈◊〉 uti posse pro suo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . in Lysand. 〈◊〉 in 〈◊〉 ait , 〈◊〉 usos esse juramento 〈◊〉 〈◊〉 . Psal. 12. 2. Psal. 24. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Psal. 63. 11. 1 Sam. 20. 17. 〈◊〉 . 19. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mart. l. 11. ep . 95. Ecco negat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tonantis . Non 〈◊〉 , jura , 〈◊〉 , per 〈◊〉 , 〈◊〉 est , per 〈◊〉 〈◊〉 . Vide Harmenopulum in 〈◊〉 . l. 5. c. 27. & Scalig. de Emend . temp . in append . libror. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interp. in Hom. 〈◊〉 . lib. 6. hist. cap. 4. * Vide Ecclus. 23. 9 , 11 , 13. Dominus & Jacobus ideo prohibuer 〈◊〉 〈◊〉 andum , non ut illud prorsus è rebus humanis 〈◊〉 , sed quia 〈◊〉 à 〈◊〉 non facilè jurando . S. August . ser. 28. de verbis Apost . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom 1. 9. 2 Cor. 11. 31. Gal. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil. l. 〈◊〉 S 〈◊〉 . S. 〈◊〉 magnum humanae 〈◊〉 〈◊〉 um ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . in 〈◊〉 〈◊〉 〈◊〉 , l. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . (a) 〈◊〉 . 5. 37. 〈…〉 sensum apud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praetoris ex edicto 〈◊〉 . [ 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 in omni 〈◊〉 〈◊〉 〈◊〉 non cogam . ] A. Gell. 〈◊〉 . 10. c. 15. Curtius lib. 7. * Qui non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro Roscio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo in 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad . l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui per 〈◊〉 suam jurat , 〈…〉 jurat . 〈◊〉 . J. C. Concil . Chalc. c. 25. 2 King. 2. 2. 1 Cor. 15. 31. 〈◊〉 〈◊〉 〈◊〉 . 19. Per 〈◊〉 〈◊〉 sacra , 〈◊〉 caput . Matt. Deut. 30. 19. Isa. 1. 2. 〈◊〉 1. 2. S. 〈◊〉 . 〈◊〉 . ad Publicolam ; & l. 51. Duo patroni , 〈◊〉 . Si quis 〈◊〉 ; & l. Non 〈◊〉 , D. de 〈◊〉 . 〈◊〉 . ad Seap. 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 Dulce 〈◊〉 〈◊〉 in 〈◊〉 accingier 〈◊〉 . Virgil. l. 4. 〈◊〉 . 〈◊〉 suos illam quondam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; & 〈◊〉 〈◊〉 〈◊〉 . IV. COM. 〈◊〉 . 〈◊〉 . ad 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 7. c. 24. & lib 8. 〈◊〉 . 〈◊〉 . Canon 〈◊〉 . 65. & 〈◊〉 . in 〈◊〉 . Vide 〈◊〉 Synod . 〈◊〉 . Col. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacit. l. 3. Annal. his verbis : Quémne diem vacuum 〈◊〉 ? ubi inter sacra & 〈◊〉 , quo 〈◊〉 verbis etiam profanis 〈◊〉 mos 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 inducantur . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in famulis 〈◊〉 〈◊〉 〈◊〉 . Cicer. de 〈◊〉 . l. 2. (a) Quippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & jura 〈◊〉 〈◊〉 〈◊〉 nulla Relligio 〈◊〉 〈◊〉 〈◊〉 sepem , 〈…〉 flu vio 〈◊〉 salubri . Virgil. apud Macrob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 〈◊〉 . 4. in Joan. 〈◊〉 〈◊〉 observant 〈◊〉 〈◊〉 , ad 〈◊〉 , ad 〈…〉 , quàm illo die in 〈◊〉 saltarent ? 〈◊〉 in Psal. 92. 〈◊〉 〈◊〉 . V. COM. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 〈◊〉 Philo 〈◊〉 D. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 avo , 〈◊〉 in 〈…〉 . Hor. 〈◊〉 . 2. od . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H 〈◊〉 . 〈…〉 . Cicer. 〈◊〉 . 3. 〈◊〉 . 15. 6. Mar. 7. 12. * 1 Tim. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( baeum . VI. COM. Lev. 24. 21. Num. 35. 16 , 17. Rom. 10. 3. 8. Hieron . epist. ad 〈◊〉 . 〈◊〉 lib. 2. de Ira , c. 4. Leontius 〈◊〉 〈◊〉 . in 〈◊〉 〈◊〉 , c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cur 〈…〉 . Horat. 〈◊〉 . 1. od . 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 2. 〈◊〉 . 〈…〉 . 〈◊〉 . Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divinae 〈◊〉 〈◊〉 per gladium 〈◊〉 non 〈◊〉 . S. Greg. 〈◊〉 . 5. Moral . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c.. 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 ; i. e. non 〈◊〉 extra 〈◊〉 〈◊〉 & extra modum . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . 2. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me , 〈…〉 me 〈…〉 ? — A turpi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissimilis sis . 〈◊〉 〈◊〉 〈◊〉 — Deprensi non 〈◊〉 〈◊〉 fama 〈◊〉 〈◊〉 . — Horat. Sat. 4. 〈◊〉 . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fabricator descripsit ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter 〈◊〉 〈◊〉 〈◊〉 est : si 〈◊〉 iram 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 . (a) Ex quo factus sum 〈◊〉 〈◊〉 〈◊〉 me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meum non 〈◊〉 , dixit S. 〈◊〉 〈◊〉 . (b) Melius 〈◊〉 est 〈…〉 probabils 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Aug. ad 〈◊〉 . VII . COM. Vbi 〈…〉 est 〈◊〉 . Cassian . — Numquid ego à 〈◊〉 Magno 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 , mea 〈◊〉 〈◊〉 〈◊〉 ? Horat : 〈◊〉 . l. 1. 〈◊〉 . 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 , ad 〈◊〉 & ad 〈◊〉 〈◊〉 ; & 〈◊〉 〈◊〉 〈◊〉 Terentius 〈◊〉 〈◊〉 〈◊〉 . * Gen. 38. 14. Nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philos , apud Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . Vt jam servaris 〈◊〉 corpus , adultera mens est : Omnibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ovid. 〈◊〉 est etiam sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VIII . COM. * 〈◊〉 〈◊〉 sibi dirus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , niss causa 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Horat. l. 2. Od. 2. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo in 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 10. de 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 J. C. l. 〈◊〉 . D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , D. de Verborum 〈◊〉 . IX . COM. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod . l. 〈◊〉 . (a) Ephes. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sidi 〈◊〉 〈◊〉 . Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . X. COM. Furtum 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solâ 〈◊〉 , atque 〈◊〉 〈◊〉 surtum 〈◊〉 〈◊〉 . A. Gell. l. 11. c. 18. Has 〈…〉 intra 〈◊〉 〈◊〉 qui 〈◊〉 ullum , Facts 〈◊〉 〈◊〉 — 〈◊〉 . Dixit Xenocrates , Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 . * Plutarchus 〈◊〉 multa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inimicos . " 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est quàm in 〈◊〉 — Oblatâ 〈◊〉 〈◊〉 inimicum , 〈◊〉 missum 〈◊〉 〈◊〉 est . Qui 〈◊〉 miseratur 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 indigenti , & filiis 〈◊〉 at familiae 〈◊〉 ipsorum 〈◊〉 operam suam 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 amat , 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 , &c. 〈◊〉 cap. ex inim ; 〈◊〉 . Et Cicero dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 primum munus est , ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injuriâ . 〈◊〉 〈◊〉 〈◊〉 . Exod. 21. 23. Levit. 24. 20. Deut. 19. 21. 〈◊〉 〈◊〉 vigor , 〈◊〉 publici 〈◊〉 〈◊〉 in 〈◊〉 constituta , 〈◊〉 quisquam 〈◊〉 ipsi 〈◊〉 〈◊〉 〈◊〉 ultionem . Honor. & Theod. in Cod. 〈◊〉 . Rom. 12. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur 〈◊〉 generali pro omni 〈◊〉 . Rom. 12. 17. 〈◊〉 〈◊〉 , sed ut 〈◊〉 non 〈◊〉 ; nisi si 〈◊〉 〈◊〉 magni hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sen. 〈◊〉 〈◊〉 , non principis , ulciscar , dixit 〈◊〉 . Tacit. l. 3. Annal. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Quis 〈◊〉 statuit unquam , aut cui concedi 〈◊〉 summo omnium periculo 〈◊〉 , ut 〈◊〉 jure 〈◊〉 〈◊〉 , a quo 〈◊〉 ; sdicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Cicero . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Timon . Phlias . 〈…〉 ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui 〈…〉 . 2. de 〈◊〉 〈◊〉 . 32. 〈◊〉 . 5. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . 〈…〉 . 〈…〉 . * 〈…〉 . 〈◊〉 Cor. 6. 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vers. 12. Vers. 7. * 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 ; qui 〈◊〉 〈◊〉 . Tacit. Matth. 5 42. 6. 3. Luke 12. 33. 1 Tim. 6. 8. 〈◊〉 〈◊〉 convincitur , qui 〈◊〉 sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dist . 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hor. l. 2. 〈◊〉 . 2. James 5. 2. 3. 〈◊〉 〈◊〉 〈◊〉 fur auferat 〈◊〉 〈◊〉 dederis , solas semper babebis 〈◊〉 . Martial . 〈◊〉 〈◊〉 〈◊〉 maximum incentivum 〈◊〉 〈◊〉 compatiamur 〈◊〉 〈◊〉 quantum possumus , 〈◊〉 interdum 〈◊〉 〈◊〉 〈◊〉 . S. Ambr. l. 2. 〈◊〉 〈◊〉 . 2 Thess. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. * 〈◊〉 〈◊〉 , vir Consularis , quum pal 〈◊〉 quidam 〈…〉 est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homini . A. Gell. l. 9. c. 2. — 〈◊〉 〈◊〉 〈◊〉 Limine 〈…〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & falso 〈◊〉 〈◊〉 . Juren . Satyr . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . Amititiam 〈◊〉 ad 〈◊〉 nostrum referemus , 〈◊〉 ad illius commoda quem diligimus , nonerit ista 〈◊〉 〈◊〉 〈◊〉 quadam utilltatum 〈◊〉 : Prata , & 〈◊〉 , & 〈◊〉 〈◊〉 diliguntur 〈◊〉 modo , 〈◊〉 strctus ex 〈◊〉 〈◊〉 ; Hominum charitas & 〈◊〉 〈◊〉 est . Cicer , de 〈◊〉 . Deor. l. 1. Qui 〈◊〉 〈◊〉 propriis offendat amicum 〈◊〉 , ignoscat 〈◊〉 illius : aquum i st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Horat. l. 1. sat . 3. 〈◊〉 〈◊〉 proximum , 〈◊〉 ad 〈◊〉 locum 〈◊〉 . Prov. 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 sancimus iniquam ? Nam vitiis nemo sins 〈◊〉 ; optimus ille est Qui minimis urgetur . — Horat. ibid. 1 Cor. 3. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc. l. 3. Orthodox . sid . ‖ Qui singit sacros auro vel marmore vultus , Non facit ille D●●s : qui regat , ille facit . * 〈◊〉 ridet 〈◊〉 in 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Si tuito mala 〈◊〉 susurro 〈◊〉 — Pu'chra Laverna , D. 〈◊〉 〈◊〉 〈◊〉 , da justum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & fraudibus 〈◊〉 nubem . Horat. * — Si 〈◊〉 vit , 〈◊〉 ipsis expendere Numinibus , quid 〈◊〉 〈◊〉 〈◊〉 sit 〈◊〉 〈◊〉 is ; Nam pro 〈◊〉 〈◊〉 quaque dabunt 〈◊〉 , Juvenal . 〈◊〉 in 〈◊〉 regantium 〈◊〉 〈◊〉 — Multa 〈◊〉 〈◊〉 ( est . D sunt 〈◊〉 〈◊〉 est , cui 〈◊〉 〈◊〉 〈◊〉 , qued 〈◊〉 est , manu . Hor. l. 3. od . 16. Oratio 〈◊〉 quantum substringitur verbis . tantum dissunditur sensibus . Tertull. Evangelii 〈◊〉 . Idem l. 〈◊〉 Orat. c. 1. Si 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pessumus quàm quod in 〈◊〉 〈◊〉 〈◊〉 . S. Aug. 〈◊〉 . in Erem . Vir bonus 〈◊〉 D. i progenies . Senec. de Provident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menan . Hot donum 〈◊〉 〈◊〉 donum , ut 〈◊〉 bominem vocet 〈◊〉 , Leo Ser. de Nativ . Matth. 23. 8. Ephes. 4. 6. * Nibil 〈◊〉 in insimis , qui Patrem 〈◊〉 incoeslis . Leo Ser. de Asens . * Colos. 1. 13. Revel . 1. 9. Matth. 13. 41. Luke 6. 20. Matth. 16. 28. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 S. 〈◊〉 ) 〈◊〉 [ 〈◊〉 〈◊〉 : ] S. Lucas [ 〈◊〉 〈◊〉 , ] 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Sordidus 〈◊〉 , Horat. l. 2. Od. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab Jove donari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Horat , ad 〈◊〉 , l. 2. F. p. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch . * 〈◊〉 in 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Horat. l 2 Od. 16. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Horat. l. 2. Od. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longam : Jam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Et 〈◊〉 exilis 〈◊〉 . — Horat. l. 1. Od. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Conc. 〈◊〉 . 〈…〉 & diligi . Hugo de S. Victor . l. 2. 〈◊〉 , in 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. German . 〈◊〉 . C P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Pro jucundis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 homo quam 〈◊〉 . Nes , animorum 〈◊〉 & 〈…〉 : at 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Juven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈…〉 . Virg. 1 John 3. 21. James 5. 15. 〈◊〉 9 31. Psal. 66. 18. 1 〈◊〉 . 2. 8. 〈…〉 . Lam. 5. 〈◊〉 n. 〈◊〉 qui 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 . Gregor . Pastor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farre pio & 〈◊〉 〈◊〉 . Hor. l. 3. Od. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 11. 24. James 1. 5 , 6. Chrysantio 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vita Maximi . Signum futurae 〈◊〉 〈◊〉 quando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 cum 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 . Cassian . Collat. 9. c. 32. Ecclus. 35. 17. Psal , 102. 17. Non in pluribus sint actus 〈◊〉 . Ecclus. 11. 10. Impar 〈◊〉 〈◊〉 ad singula , dum 〈◊〉 〈◊〉 dividitur ad 〈◊〉 . S. Greg. Past. 1. p. c. 4. 〈◊〉 〈◊〉 puta , 〈◊〉 unum 〈◊〉 〈◊〉 〈◊〉 nemo unum agit ; 〈◊〉 multiformes 〈◊〉 . Seneca . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Inveni 〈◊〉 〈◊〉 in 〈◊〉 , i. e. in 〈◊〉 ; quia quae 〈◊〉 〈◊〉 , quies explicat . S. Bernard . Serm. 1. in Cant. 〈◊〉 locus ingenio , 〈◊〉 〈◊〉 〈◊〉 carmine solo Vexant — Pectora nostra 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus , 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sophocl , 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 12. Quod 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 . Luke 18. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ohe jam desine 〈◊〉 , uxor , gratulando 〈◊〉 Tuam 〈◊〉 inventam gnatam : nisi illos 〈◊〉 ex ingenio 〈◊〉 , Vt nil 〈◊〉 intelligere nisi idem dictum est 〈◊〉 . Ter. Heaut . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl . 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . Solebant autem & 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arboris ictu . Horat. l. 3. 〈◊〉 . 8. Non 〈◊〉 〈◊〉 — ad miser as 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 , Nè Cypria 〈◊〉 〈◊〉 Addant 〈◊〉 〈◊〉 . 1d . l. 3. od . 29. 〈…〉 l. 11. Anu . * 〈◊〉 & 〈…〉 . S. Hieron . 〈◊〉 . 8. ad 〈◊〉 . 〈…〉 . 〈…〉 . Idem , 〈◊〉 S. Virgin. c. 14. ‖ Eccles. 5. v. 4. 5. Psal. 132. 1 , 2. Deut. 23. 21. Acts 18. 18. * 〈…〉 . — 〈…〉 . Hor. l. 2. od . 17. Nehem. 9. 5. Mark 11. 25. Luke 18 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plautarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide S. Aug. l. 3. c. 5. de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 suis ornamentis pretiosis , Simplicis & 〈◊〉 〈◊〉 〈◊〉 vestis , 〈…〉 ; Et 〈◊〉 sacram 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Rosweld de Hon. 〈◊〉 . & de Otbon . Per universum 〈◊〉 〈◊〉 〈◊〉 observatur , 〈◊〉 , in 〈◊〉 〈◊〉 Sacramenti , in 〈◊〉 〈◊〉 〈◊〉 Dominicum corpus 〈◊〉 quàm 〈◊〉 cibi . S. Aug. 〈◊〉 . 18. 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 〈◊〉 prandium vocare solet 〈◊〉 . Joseph , in vita 〈◊〉 . 〈◊〉 . 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉 . 〈◊〉 in cippo 〈◊〉 〈◊〉 . S. Cyp. 〈◊〉 junia 〈◊〉 〈◊〉 contra peccata saciunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , superbiam 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 voluntatis 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 . S. Leo , 〈◊〉 . 4. de Jejun . Saginantur 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 , de Jejun . S. Hieron . in Vita S. Hilarion . 〈◊〉 cibus & 〈◊〉 semper 〈◊〉 triduana 〈◊〉 superant . S. Hieron . 〈◊〉 . 8. ad 〈◊〉 . * 〈◊〉 . 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Apost , 50. (b) 〈◊〉 . 5. de Jejun . Jejunium 〈◊〉 〈◊〉 〈◊〉 , leves 〈◊〉 〈◊〉 〈◊〉 . S. 〈◊〉 〈◊〉 . in vigil . S. 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dixil S. Chrysost. (c) 〈◊〉 〈◊〉 al re , 〈◊〉 , & 〈◊〉 〈◊〉 ad Dominum . 〈◊〉 . Acts 13. 1 , 2. Acts 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil. Joel 2. 15. Levit. 23. 27 , &c. 〈◊〉 . 22. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ph lo , 〈◊〉 de ipso 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animum 〈◊〉 〈◊〉 〈◊〉 illa quae 〈◊〉 tristi 〈◊〉 〈◊〉 . 〈◊〉 . de 〈◊〉 . c. 9. Baruch 2. 18. 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉 . Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & in 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezra 8. 21. Vid. Dan. 10. 12. Psa. 35. 13. Levit. 16. 29 , 30 , 31. Isa. 58. 3. * 〈…〉 . Lactant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ennodius in vita 〈◊〉 〈◊〉 〈◊〉 suis paginam quam 〈◊〉 , & quod liber 〈◊〉 〈◊〉 〈◊〉 signabat . Acts 10. 38. Joh. 20. 31. 10. 38. 5. 30. John 15. 24. Isai. 35. 4. 5. Matth. 11. 5. John 3. 2. Lib. 16. Hst. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit 〈◊〉 apud Origen . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. verba Juliani apud Cyril . 〈◊〉 . 6. Spartianus in Adriano ; qui 〈◊〉 , Marium 〈◊〉 dixiss hac 〈◊〉 〈◊〉 : per 〈◊〉 . 〈◊〉 19. Deut. 13. 1 , 〈◊〉 〈◊〉 Notes for div A63641-e116350 John 5. 1 , &c. Iren. l. 2. c. 10. John 5. 19. &c. Suidas Voc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangel . Naz. quod S. Hieron . 〈 ◊〉 〈◊〉 . in Gracum 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 , & 〈◊〉 〈◊〉 . advers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 du 〈…〉 & 〈◊〉 , Omnibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedul . Dio hist. Rom. lib. 55. Isa. 35. 4. 5. Luke 7. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 , Munda suis lacrymis redis , & 〈◊〉 〈◊〉 . Sedul . l. 3. 〈◊〉 . 〈 ◊〉 〈◊〉 . lib. 13. c. 3. Vide 〈◊〉 . 〈◊〉 . l. 12. 〈◊〉 30. 〈◊〉 in Thalia . * Chap. 61. 〈◊〉 . 〈◊〉 Discourse of Certainty of Salvation , Num. 3. 〈◊〉 incolumem 〈◊〉 , Sublatam ex oculis qu erimus invidi . Horat. 〈◊〉 . 3. 〈◊〉 . 24. 〈◊〉 . 11. 30. 1 John 5. 3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Procop. Gothic . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Siquidem Leomdes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eum 〈◊〉 imbuit , 〈◊〉 〈◊〉 quoque & jam maximum Regem ab illa institutions puerili sunt 〈◊〉 . 〈◊〉 . l. 1. c. 1 Wisd. 6. 12 , 13 , 14. 〈◊〉 〈◊〉 est facere ist a 〈◊〉 〈◊〉 〈◊〉 n. quiete 〈◊〉 est animi ? quid 〈◊〉 à laboriosius ? 〈◊〉 elementiâ remissius ? quid 〈◊〉 negotiosius ? Vacat 〈◊〉 , libido 〈◊〉 est . Omnium denique virtutum tutela facilior est ; vitia magno 〈◊〉 . Seneca . In 〈◊〉 〈◊〉 〈◊〉 turpitudo ; cùm in rectè factis 〈◊〉 labor , 〈◊〉 honest 〈◊〉 . Muson . 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 innocentiâ 〈◊〉 , quàm 〈◊〉 â. 〈◊〉 〈◊〉 . de orat . 〈◊〉 namque à nobis 〈◊〉 ( 〈◊〉 ) quid 〈◊〉 〈◊〉 a 〈…〉 , humilitatem , 〈◊〉 〈◊〉 , sanctitatem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nos , 〈◊〉 〈◊〉 ? Salvian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 domûs 〈◊〉 〈◊〉 , quòd malè 〈◊〉 Regumest 〈◊〉 〈◊〉 . Horat. l. 4. od . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Malignum hunc 〈◊〉 hominem 〈◊〉 〈◊〉 . Ego esse 〈◊〉 credo , cui placet 〈◊〉 . Matt. Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jac. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Poli. 〈◊〉 M. Cato 〈◊〉 Aul. Gell. l. 13. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 egeo ; at ego 〈◊〉 , quia 〈◊〉 〈◊〉 . Nique mala 〈◊〉 〈◊〉 vulgus putat : 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; si illi gravem 〈◊〉 〈◊〉 〈◊〉 tolerent , hi 〈◊〉 〈◊〉 〈◊〉 . Tacit. 〈◊〉 . l. 6. — 〈◊〉 ( fortuna ) 〈◊〉 〈◊〉 , resigno 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 me involvo : 〈◊〉 〈◊〉 sine dote 〈◊〉 . Hor. l. 3. 〈◊〉 . 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . * Non 〈…〉 Mentis , & cur at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hor. l. 2. 〈◊〉 . 16. 〈◊〉 fortem videris , 〈◊〉 〈◊〉 . Senec. trag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zoroast . 1 Tim. 6. 10. 〈◊〉 perjura patris sides Consortem 〈◊〉 fallat & hespitem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improbae Crescunt divitiae , 〈◊〉 〈◊〉 〈◊〉 quid semper 〈◊〉 〈◊〉 〈◊〉 . l. 3. od . 24. — Vel dic , quid refer at intra Naturae fines viventi , jugera 〈◊〉 〈◊〉 Mille 〈◊〉 — Vt , tibi 〈◊〉 sit 〈◊〉 liquidi non 〈◊〉 〈◊〉 , Vel cyatho ; & 〈◊〉 , Magno de flumine mallem , Quàm 〈◊〉 〈◊〉 fonticulo tantundem 〈◊〉 〈◊〉 〈◊〉 , Plenior ut si quos delectet copia 〈◊〉 , Cum ripa 〈◊〉 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 . At qui 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 is 〈◊〉 ; limo Turbatam 〈◊〉 it aquam , 〈◊〉 〈◊〉 〈◊〉 in undis . Horat. Serm. l. 〈◊〉 . Sat. 1. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. 〈◊〉 . * Aleam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jactu de libertate & de 〈◊〉 〈◊〉 . Tacit . de mor. Germ. * Virtus repulsae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoribus ; 〈◊〉 sumit aut ponit 〈◊〉 Arbitrio popularis aurae . Horat. l. 3. od . 2. * Virtus laudatur , & alget . Juven . Praecipuam 〈◊〉 Majestatis curam 〈◊〉 prospicimus , religiouis indaginem ; 〈◊〉 si 〈◊〉 retinere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inceptis . Theod. & Valent. in Cod. 〈◊〉 . 〈◊〉 〈◊〉 providentia 〈◊〉 munus , ut 〈◊〉 magis juvarent . 〈◊〉 , l. 1. c. 12. Exod. 15. 26. Exod. 23. 25 , 26. Psal. 34. 12 , 13. Prov. 3. 7 , 8. Verse 16 , 18. Psal. 90. 10. Num. 23. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Cicero in 〈◊〉 . 1. sic reddit ; Mors mea non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut 〈◊〉 〈◊〉 cum 〈◊〉 . Matt. 10. 39. 〈◊〉 . 6. 2 , 3. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philoct . 1 Tim. s 4. 8. Matt. 5. 3. &c. Verse 5. Psal. 37. 11. Matt. 4. 4. Deut. 8. 3. Jam. 5. 14 , 15. 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 in 〈◊〉 Dominus 〈◊〉 〈◊〉 〈◊〉 sciamus esse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praemoriuntur in 〈◊〉 〈◊〉 , quòd in 〈◊〉 in aliena aetate 〈◊〉 ; dixit S. Hieron . Paulo 〈◊〉 vigeto & pio 〈◊〉 , l. 〈◊〉 〈◊〉 , 8. Rom. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De 〈◊〉 〈◊〉 apud Thu. cyd . 1 Thess. 3. 8. Psal. 37. 22. Prov. 10. 27. Psal. 34. 21. Prov. 19. 16. 1 Sam. 26. 10. 〈◊〉 omnia 〈…〉 & 〈◊〉 〈◊〉 〈◊〉 incubuit 〈…〉 gradum . Horat. l. 1. 〈◊〉 〈◊〉 . 3. (a) In 〈◊〉 . 23. 〈◊〉 unitur Deo , 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 per vim 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 ultra limitatum 〈◊〉 . (b) Eubulus apud 〈◊〉 , l. 7. c. 1. 〈…〉 : Vnu n 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; & 〈◊〉 〈◊〉 〈◊〉 , qui 〈…〉 , &c. 〈…〉 . * Prov. 23. 29 , 30. 〈◊〉 102. 24. Isa. 57. 1. Lib. 〈◊〉 〈◊〉 . 1. Panar . 〈◊〉 . 6. Gen. 11. 28. Jer. 17. 11. (a) 2 〈◊〉 . 13. 20. (b) 1 〈◊〉 . 10. 13. (c) 2 〈◊〉 . 26. 19. ‖ 2 Kings 16. (d) 2 Chron. 21. 18. Jer. 28. 16. 1 Cor. 11. 30. Jndg. 5. 20. * Jer. 10. 2. Gentes 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 dies 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luna 〈◊〉 reputabatur , unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quintas 〈◊〉 suspectas habet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 est 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 21. 〈◊〉 . 〈◊〉 21. 〈◊〉 23. 1 〈◊〉 . 2. 33. Prov. 21. 21. 〈◊〉 sapientiam 〈◊〉 , & 〈◊〉 〈◊〉 , Lactan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophoc . 〈…〉 futura prospectant . 〈◊〉 ad Constant filium . — Quis 〈◊〉 〈◊〉 〈◊〉 ipsam 〈◊〉 si 〈◊〉 ? 〈◊〉 studiorum 〈…〉 Tacit. Vide Ciceron . 〈◊〉 . 2. Lact. l. 3. c. 27. 〈◊〉 . Virtusper 〈◊〉 non 〈◊〉 est , quoniam in 〈◊〉 , ut dixi , 〈◊〉 〈◊〉 〈◊〉 ejus est . 〈◊〉 , c. 12. Aug. ep . 12. Ad Num. 17. Quod dixit Jesus 72 〈◊〉 . Lucae to . v. 20. 〈◊〉 〈◊〉 descripta 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non tamen ad 〈◊〉 〈◊〉 ad munus Evangelicum & 〈◊〉 in 〈◊〉 . Alii autem 〈◊〉 〈◊〉 〈◊〉 rem 〈◊〉 〈◊〉 , sed 〈◊〉 gaudii 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 ; ex 〈◊〉 scil . & quando hoc 〈◊〉 , aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem verba significent , 〈◊〉 est Doctores 〈◊〉 non 〈◊〉 〈◊〉 72 Discipulos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ad scelus ab 〈◊〉 votis 〈◊〉 〈◊〉 . Tacit. — 〈◊〉 〈◊〉 〈◊〉 debile vulgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallor & 〈◊〉 , Hine 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 . Statins . * Futurum 〈◊〉 〈◊〉 spes 〈◊〉 〈◊〉 〈◊〉 . A. Gellius , l. 14 2 Tim. 2. 19. 〈◊〉 . 3. 21 , 22. 1 John 3 14. 1 Cor. 4. 4. Cum 〈◊〉 in 〈…〉 , Nihil 〈◊〉 sum , &c. q. d. 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 me non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait , 〈◊〉 quis 〈◊〉 ? S. 〈◊〉 . c. 2. 〈◊〉 〈◊〉 . 〈◊〉 . 9. 1 , 2. * Beatus 〈◊〉 〈◊〉 〈◊〉 , de 〈◊〉 〈◊〉 dubitat . Rem 〈◊〉 〈◊〉 qui audacter 〈◊〉 〈◊〉 〈◊〉 . S. Hieron . (a) Matth. 24. 13. Dan. 4. 27. (b) 1 Cor. 10. 12. (c) Rom. 11. 20. Jocl 2. 14. (d) 〈◊〉 . 2. 12. Acts 8. 22. (e) Rev. 3. 11. (f) Chap. 24. Rom. 11. 29. Rom. 8. 1. Rom. 11. 22. Rom. 8. 15. 1 John 4. 13. 2 Cor. 1. 22. & 〈◊〉 . 5. v. 5. Heb. 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Is , 〈◊〉 〈◊〉 〈◊〉 — 1 Cor. 9. 27. Rom. 8. 38. 2 Tim. 4. 6 , 〈◊〉 Epiphan . Haeres . 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c , 17. 〈◊〉 〈◊〉 〈◊〉 aquis , 〈…〉 & 〈◊〉 〈◊〉 . Exod. 30. 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 ; qui fecit , 〈◊〉 . Tacit. * 〈◊〉 〈◊〉 debitorum qui solvendo non sunt , vid. I 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 . & 6. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. & A. 〈◊〉 , 1. 20. c. 1. qui 〈…〉 Gellius ) 〈…〉 ad 〈…〉 in leges 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cod. Theod. l. 4. & 7. de exact . Epiphan , de vita & 〈◊〉 〈◊〉 . c. 7. Epiphan . Pan. l. 1. 〈◊〉 . 1. Euseb . l. 1. c. 12. Papias apud 〈◊〉 . l. 3. c. 33. Joseph . de 〈◊〉 Jud. l. 7. c. 24. 〈◊〉 Num. 3. Matth. 18. 7. Rom. 14. 1 Cor. 8. Galat. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 , contra 〈◊〉 & inanes ceremonias 〈◊〉 & popularis 〈◊〉 . 1 Cor. 8. 10 , 12 Rom. 14. 21. Matth. 5. 29. & 13. 57. Mark 14. 27 & 6. 3. & 4. 17. Luke 7. 23. John 16. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 14. 1. 1 Cor. 8. 10 , 12 Gal. 23 , 4 , &c. Ad Num. 21. & 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon . Luke 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suae gladio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omntbus simul & 〈◊〉 censuram , & 〈◊〉 〈◊〉 . Salvian . * 〈◊〉 An 〈◊〉 & 〈◊〉 dixit 〈◊〉 , Digni 〈◊〉 trant in 〈…〉 ab 〈◊〉 vita , mundati castigatione sibi 〈◊〉 per mortem communem , 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 . Idem ait S. Aug. l. 3. 〈◊〉 . 1. com . 〈◊〉 . & Cassian . * — 〈◊〉 qui 〈◊〉 sacrum Vulgâris arcanae , sub iisdem Sit trabibus , 〈◊〉 mecum Solvat phaselum : 〈◊〉 Di 〈◊〉 , Neglectus , incesto 〈◊〉 integrum . Hor. l. 3. ed. 2. Peudula dum 〈◊〉 〈◊〉 〈◊〉 capilli , Exspirans Eadit , & gelidâ 〈◊〉 〈◊〉 D. cubat : 〈◊〉 sic pendunt crimina 〈◊〉 . Valerand . * 〈◊〉 . A. D. 1100. & 2024. 〈◊〉 . Fulgos. lib. 9. c. 12. Pana tamen praesens , cùm 〈◊〉 deponis 〈◊〉 〈◊〉 , & crudum pavonem in balnea portas . 〈◊〉 subitae mortes atque 〈◊〉 〈◊〉 . Juven . Sat. 1. 〈◊〉 nimis 〈◊〉 habui , 〈◊〉 vapulo 〈◊〉 . Sic luiur juvenis culp 〈◊〉 dolore senis . — Ruit Arius alvo 〈◊〉 〈◊〉 cadens , 〈◊〉 peremptu ; Cum Juda 〈◊〉 〈◊〉 , qui 〈◊〉 〈◊〉 〈◊〉 curvatus obit : nec poena sequestrat Quos par culpa ligat , qui 〈◊〉 〈◊〉 〈◊〉 ab ore parant . Hic prodidit , ille diremis Sacrilega de 〈◊〉 . — 〈◊〉 . Christ. apud Baron . T. 3. ad ann . Christ. 336. 〈◊〉 . Gent. Anglor . l. 3. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquinavere , & genus , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In 〈◊〉 〈◊〉 fluxit . Hor. l. 3. od . 6. Ezek. 14. 20. Deut. 17. 12. 19. 13. 19 21. 9 , 21. & 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judex , Et 〈◊〉 〈◊〉 〈◊〉 In 〈◊〉 : ex quo 〈◊〉 D os 〈◊〉 pactâ 〈◊〉 — Hor. l. 3. od . 3. 〈…〉 , but 〈…〉 . Hor. l. 3. 〈◊〉 . 6. * 〈◊〉 , id est , 〈◊〉 , corrupte , 〈◊〉 ex Latinis 〈◊〉 solent 〈◊〉 . Vide Erasm. in 14. Marci . 〈◊〉 . 〈 ◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar . vccat 〈◊〉 ramos , Olymp. 〈◊〉 〈◊〉 & coronarum 〈◊〉 〈◊〉 . * 〈◊〉 de 〈◊〉 . H. b. N. T. c. 19. 〈◊〉 . 〈 ◊〉 〈◊〉 N. T. Joseph . de 〈◊〉 Jud. 1. 6. c. 3. 〈◊〉 . ad 〈◊〉 . l. 1. 〈◊〉 . 51. Lib. 14. 〈◊〉 . cap. 14. Elias 〈◊〉 〈◊〉 . in 〈◊〉 〈◊〉 Montanus in 〈◊〉 〈◊〉 〈◊〉 . * Matth. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 , per 〈◊〉 〈◊〉 in 〈◊〉 . Nam 〈◊〉 S. Augustini in 〈…〉 in 〈◊〉 . T. 〈◊〉 〈◊〉 ex 〈…〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & in N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 . 〈◊〉 〈◊〉 . apud 〈◊〉 〈◊〉 11. Junii . Vide 〈◊〉 . in descript . 〈◊〉 . n. 6. Quidam ex 〈◊〉 〈◊〉 , ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tam 〈◊〉 . Sic Philippus 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Hieron . in c. 9. Matt. * I , Lictor , obnu●e caput Liberatoris Vrbis hujus . Livi. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arse●●●s in Vitis Pp. * Euthym , in 26. 〈◊〉 . Codren in 〈◊〉 . Oecumen . in c. 1. 〈◊〉 . Juvencus hist. Evang. l. 4 〈◊〉 de 〈◊〉 Sanct. c. 4. S. Aug. tract . 114. in Joan. Cyril . in Joan. l. 12. c. 6. 〈◊〉 hom . 12. in Joan. Ambros . serm . 〈◊〉 Calend. Januar . l. 20. * 〈◊〉 . c. 8. Joseph . l. 16. c. 14. Idem in 〈◊〉 . 〈◊〉 . in 〈◊〉 , c. 75. Dio Rom. 〈◊〉 . l. 57. Sub 〈◊〉 & Druso Coss. 〈◊〉 〈◊〉 est codex Epist. Sidonii , qui ait , 〈◊〉 〈◊〉 〈◊〉 S. C. Tiberiano triginta dierum vitam post sententiam 〈◊〉 . Lib. In 〈◊〉 , D. d. 〈◊〉 . Lib. 〈◊〉 〈◊〉 . de accus . Lignum transversum 〈◊〉 〈◊〉 Jesus , scil . Patibulum , ad locum ubi Crux , scil . lignum oblongum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plautus , Patibulum 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pictores 〈◊〉 pingunt Josum , 〈◊〉 〈◊〉 lignum scil . Lipsius tract , de supplicio 〈◊〉 . (a) Tertul. l. 2. contra Marcion . Origen . tract . 35. in Matth. Basil. in 〈◊〉 〈◊〉 . 5. Athan , de Pass . & 〈◊〉 , & 〈◊〉 〈◊〉 Pp. unico 〈◊〉 〈◊〉 〈◊〉 , in epist. 〈◊〉 Ephes. c. 5. & in c. 27. Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nonnus in Joan. (b) S. Aug. 〈◊〉 . 71. 〈◊〉 〈◊〉 . Golgotha locus est 〈◊〉 . Calvaria quondam , Lingua paterna prior sic illum nomine dixit . Hit 〈◊〉 〈◊〉 〈◊〉 esse 〈◊〉 〈◊〉 medium 〈◊〉 〈◊〉 — . (c) 〈◊〉 〈◊〉 . hist. l. 14. c. 13 Athenaeus l. 11. c. 30. Si calidum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Convenit , & 〈◊〉 sit sapor indè 〈◊〉 〈◊〉 . l. 14. * Ego 〈◊〉 〈◊〉 〈◊〉 primus qui in 〈…〉 bis pedes , bis 〈◊〉 . Plaut . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 est , 〈◊〉 〈◊〉 lecta , 〈◊〉 〈◊〉 〈◊〉 unâ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recitata , 〈◊〉 Provinciae 〈◊〉 〈◊〉 . Apul. 1. l. 〈◊〉 . * 〈◊〉 : 〈◊〉 . Vide Dionys . 〈◊〉 in 〈◊〉 〈◊〉 Rab. R. Maimon . Origen . 〈◊〉 〈◊〉 . l. 2. 〈◊〉 . Apolog. Lucian . in actis sui Mart. August . ep . 80. ad 〈◊〉 . 〈◊〉 in vita 〈◊〉 〈◊〉 cum dix 〈◊〉 , Aut Deus 〈◊〉 , aut 〈◊〉 compatitur : & hac de causa 〈◊〉 〈◊〉 aram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidam . Plin. Nat. Hist. l. 31. c. 11. 〈◊〉 〈◊〉 conglutinant vulnera . Tertul. de Spect. c. 25. 〈◊〉 & de 〈◊〉 〈◊〉 〈◊〉 in morsus untorum , & spongias 〈◊〉 . S. Hieron . 〈◊〉 . 150. q. 8. 〈◊〉 Metaph. 〈◊〉 16. Octob. In hac ipsa 〈◊〉 〈◊〉 quadam buccarum inanitas est , quâ 〈◊〉 〈◊〉 jugulo , spiritus 〈◊〉 . Plin. l. 11. c. 45. Vide Lactant. l. 1. c. 26. Cic. pro 〈◊〉 . * Philo de leg . special . 〈◊〉 〈◊〉 . Metaphr . August . 15. Beda 〈◊〉 〈◊〉 〈◊〉 . cap. 2. Niceph. 〈◊〉 . 1. 〈◊〉 . 32. 〈◊〉 〈◊〉 victorum , palmae 〈◊〉 〈◊〉 es ; ergd Laetus obi , quoniam 〈◊〉 nisi victor 〈◊〉 . Ad Num. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Idcirco pides 〈◊〉 〈◊〉 〈◊〉 & capui ; quia in lavandis pidibus , & 〈◊〉 est gestus humilitatis , & propinquior significatio charitatis , 〈◊〉 nos 〈◊〉 〈◊〉 suo a 〈◊〉 nostris . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub tam 〈◊〉 Dio ? S. Bernard . Matt. 11. 29. Turgidus bic 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sulphureas 〈◊〉 〈◊〉 〈◊〉 . Pers. Sat. 3. 〈…〉 patientia 〈◊〉 . S. Hier. S. Hier. in 〈◊〉 S. Anton. Ama nesciri & pro ●●hilo reputari . Gerson . Appetere de humilitale laudem humilitatis non est virtus , sed subversio . Quid enim perversum magi● aut indignius , quàm ut indè velu haberi melior , unde tibi videris deterior ? S. Bernard . Est qui nequiter humiliat si , & interiora ejus sunt plena dolo . Eccle● . 12. 11. Nil lascivius est Carisiano ; In Saturnalibus ambulat regatus . Matt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( David , ) 〈◊〉 aut de his in 〈◊〉 〈◊〉 , & non sunt , 〈◊〉 〈◊〉 judicium 〈◊〉 at ; 〈◊〉 〈◊〉 his 〈◊〉 quibus 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Gieg. Acts 5. 41. 1 Cor. 10. 16. * 〈◊〉 〈◊〉 & distributum 〈◊〉 corpus suum 〈◊〉 〈◊〉 〈◊〉 est corpus 〈◊〉 〈◊〉 , id est , figura 〈◊〉 . Figura a , 〈◊〉 , non fuisset , 〈◊〉 〈◊〉 〈◊〉 corpus . 〈◊〉 . lib. 4. 〈◊〉 〈◊〉 . cap. 40. 〈◊〉 si quicquid 〈◊〉 in os , in 〈◊〉 abit , & in 〈◊〉 〈◊〉 , & 〈◊〉 cibus qui 〈◊〉 per verbum Dei 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 , & in 〈◊〉 〈◊〉 , &c. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Origen . in 15. cap. S. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. Dial. 2. Idem disput . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Naturam conversum iri in Divinam , 〈◊〉 〈◊〉 . modo quo 〈◊〉 in corpus Christi , 〈◊〉 , Certè 〈◊〉 scil . 〈◊〉 , hoc est , 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Our 〈◊〉 Saviour , who hath called 〈◊〉 the 〈◊〉 Bread and a Vine , hath also honoured the visible Signs with the title and 〈◊〉 of his Body and Bloud , not changing their Nature , but adding to Nature Grace . See the Dialog . called the Immoveable . 〈◊〉 quae suminus 〈◊〉 & Sanguinis Christi divina res est . 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consortes 〈◊〉 , & 〈◊〉 non 〈◊〉 esse 〈◊〉 〈◊〉 natura 〈◊〉 & 〈◊〉 ; & 〈◊〉 〈◊〉 & 〈◊〉 Corporis & 〈◊〉 Christi in actione 〈◊〉 〈◊〉 . P. Gelasius libr. 〈◊〉 〈◊〉 & 〈◊〉 . Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis , & poculum sanguis ; sed quòd 〈◊〉 corporis 〈◊〉 〈◊〉 〈◊〉 . Facundus . Si n. 〈◊〉 quandam 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum sunt sacramenta , omnino sacramenta non essent : ex 〈◊〉 a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actipiunt . 〈◊〉 S. Aug. 〈◊〉 . 23. 〈◊〉 contr . 〈◊〉 Manich. lib. 10. c. 2. Quod ob omnibus 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 , in quo caro Christi post 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 . Apud Grauanum de Consecrat . dist . 2. c. 48. 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 : virba : Sicut 〈◊〉 〈◊〉 〈◊〉 , qui 〈◊〉 〈◊〉 est , suo 〈◊〉 〈◊〉 Corpus Christi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporis Christi , 〈◊〉 viz. quod visibile , quod palpabile , 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa 〈◊〉 carnis quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passio ; Mors , Crucifixio , non 〈…〉 quod 〈◊〉 〈◊〉 〈◊〉 est . * Si 〈◊〉 〈◊〉 vasa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est , in quibus non est 〈◊〉 〈◊〉 Christi , sed mysterium corporis 〈◊〉 〈◊〉 〈◊〉 mag's vasa corporis 〈◊〉 , &c. S. Chrysost. Opere imperf . in 〈◊〉 〈◊〉 in 〈◊〉 . ad Caesarium , in 〈◊〉 . Pp. 〈◊〉 . 1618. 〈…〉 illum sanctificante gratiâ , 〈◊〉 〈◊〉 〈◊〉 quidem est ab 〈◊〉 Panis , dignus autem 〈◊〉 est 〈◊〉 Corporis appellations , 〈◊〉 natura Panis in 〈◊〉 〈◊〉 , &c. 1 Cor. 10. 16 , 17. 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 Panem esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut 〈◊〉 〈◊〉 〈◊〉 corpus Domini , 〈◊〉 fiant unum participans & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 Caro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partem aliquam sibi 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particips est . 2 Cor. 6. 1. * 〈◊〉 calix , 〈◊〉 〈◊〉 〈◊〉 , ad 〈…〉 & 〈◊〉 , ad 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 , exsi 〈◊〉 . S. Cyp. di 〈◊〉 〈◊〉 . John 6. 〈◊〉 . * 〈◊〉 . 2. 〈◊〉 . ‖ 〈◊〉 . 1. 〈◊〉 . * Col. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud S. Ignat. ep . ad 〈◊〉 〈◊〉 〈◊〉 . Optar . Milevit . 〈◊〉 . 6. 〈◊〉 〈◊〉 〈◊〉 S. Joh. 6. 54. Qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 in novissimo 〈◊〉 . Colos. 3. 3. S. Cyril . Alex. l. 4. in Joh. c. 14. Et Irenae . l. 4. c. 34. Sic & 〈◊〉 〈◊〉 percipientia 〈◊〉 〈◊〉 non sunt 〈◊〉 , spim 〈◊〉 〈◊〉 . * 〈…〉 . S. 〈◊〉 〈◊〉 quo 〈◊〉 〈◊〉 〈◊〉 . S. Ambros. Ser. 15. in Psal. 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Cor. 11. 28 , 29. Concil . 〈◊〉 . 〈◊〉 . 3. S. 〈◊〉 . l. 2. de Bapt. c. 3. 〈◊〉 〈◊〉 〈◊〉 . S. 〈◊〉 . l. 6. c. 37. in Luc. 9. Vbique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈…〉 . in 〈◊〉 S. Ambros. Si Dux quispiam , si Consul ipse , si qui 〈◊〉 〈◊〉 〈◊〉 indigne 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 si ipse pellere non 〈◊〉 〈◊〉 , non 〈◊〉 〈◊〉 fieri ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominicum 〈◊〉 〈◊〉 〈◊〉 . S. 〈◊〉 . hom . 83. in 〈◊〉 . * Exta 〈◊〉 〈◊〉 〈◊〉 inter 〈◊〉 〈◊〉 〈◊〉 omnia ; In 〈◊〉 Regis 〈◊〉 〈◊〉 visum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oscula . Phaedr . Jab . 80. * 〈◊〉 〈◊〉 〈◊〉 Rom. 5. Const. c. 16. ab Hilario ca. 30. in 〈◊〉 . 〈◊〉 l. 3. 〈◊〉 〈◊〉 . c. 13. a Ruperto Hildebrand . Cenoman . & 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quenquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consessum , aut in 〈◊〉 〈◊〉 seculari 〈◊〉 〈◊〉 Judicio 〈◊〉 〈◊〉 convictum . S. Aug. l. 50. 〈◊〉 〈◊〉 . 50. S. Thomas 3. p. q. 81. a. 2. * 〈◊〉 . 15. 19. Synes . ep . 79. Theod. 〈◊〉 . l. 5. 36. 〈◊〉 . tom . 5. A. D. 425. Sect. 16. * Clem. Rom. l. 8. 〈◊〉 〈◊〉 . 20. Concil . Tolet. 1. c. 11. S. Aug , 〈◊〉 . 23 , 〈◊〉 〈◊〉 . & 〈◊〉 . 107. & lib. 4. de 〈◊〉 . c. 10. ‖ 〈…〉 quàm 〈◊〉 : sed 〈◊〉 de iis 〈◊〉 quos 〈◊〉 & mortalia 〈◊〉 〈◊〉 . Gennad . l. 3. de Eccl. 〈◊〉 . c. 53. 〈◊〉 olim actum est , cùm 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo. * Gennadius , c. 54. de Eccl. s. dogmat . Epist. 80. ad Lucinum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel jejunare semper , vel semper 〈◊〉 , & 〈◊〉 Dominicum , 〈◊〉 〈◊〉 Domini , 〈◊〉 〈◊〉 〈◊〉 , &c. Idem . * Concil . Lat. De Sacram , l. 5. c. 4. 〈◊〉 accessum sola 〈◊〉 integrltas facit . S. Chrys. Joan. Gerson in Magnificat . 〈◊〉 in horto tanquam in 〈◊〉 . S. Chrys. 〈◊〉 laborem minuat 〈◊〉 se 〈◊〉 , Theophyl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 44. Extensius orabat , sic Latinus Interpres 〈◊〉 : Alii 〈◊〉 〈◊〉 per [ 〈◊〉 . ] 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 quae 〈◊〉 non minuit 〈◊〉 magis auxit : 〈◊〉 〈◊〉 est ex 〈◊〉 〈◊〉 . non 〈◊〉 doloris 〈◊〉 . Beda in Lucae 22. Cum 〈◊〉 , solamen 〈◊〉 〈◊〉 solatur 〈◊〉 〈◊〉 〈◊〉 . Res miranda ! 〈◊〉 dans 〈◊〉 Rex à 〈◊〉 sumit 〈◊〉 . 〈◊〉 Anglus . * In c. 24. Mat. ‖ In 22. 〈◊〉 . Justin , 〈◊〉 . Dial , 〈◊〉 . Athan 〈◊〉 〈◊〉 . 6. 〈◊〉 Beat. 〈◊〉 〈◊〉 . Aug. 〈◊〉 . 6. 〈◊〉 . 5. de Consecr . 〈◊〉 . Hier. l. de 〈◊〉 . Heb. Iren. l. 4. 〈◊〉 31. 〈◊〉 〈◊〉 . Idem aiunt Dionys. Alex , Aymonius , Epiphan , & 〈◊〉 . * Lib. 6. in 〈◊〉 . * O signum 〈◊〉 ! O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osculo incipitur 〈◊〉 , & 〈◊〉 pacis 〈◊〉 pacis 〈◊〉 〈◊〉 . Aug. 〈◊〉 . 12. ‖ Si 〈◊〉 , & 〈◊〉 Domine , 〈◊〉 Amici 〈◊〉 , Qu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui 〈◊〉 〈◊〉 & 〈◊〉 ? Hondem . de Passione . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . S. Cyril . S. 〈◊〉 . S. 〈◊〉 , &c. Isai. 52. 6. * Simovit 〈◊〉 〈◊〉 〈◊〉 , non 〈◊〉 〈◊〉 solum 〈◊〉 illud & opus salutis 〈◊〉 〈◊〉 . Regnantis 〈◊〉 , & non 〈◊〉 〈◊〉 opus est . S. Cyril . ‖ Dominum omnium 〈◊〉 , non arma , 〈◊〉 . S. Amb. in Lue 〈◊〉 . 〈◊〉 in via 〈◊〉 . Psal. 110. 〈◊〉 . 〈◊〉 〈◊〉 missus 〈◊〉 ab 〈◊〉 . Vida , 〈◊〉 〈◊〉 〈◊〉 . 2. 〈◊〉 . Isa. 50. 6. Micah 5. 1. * Lib. 4. 〈◊〉 . cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victor in S. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Hieron , in 〈◊〉 . 〈◊〉 〈◊〉 sua , ostendens 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 , & 〈◊〉 manifestans , 〈◊〉 esse 〈◊〉 〈◊〉 . Origen . 〈 ◊〉 〈◊〉 S. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Capit. 〈◊〉 . 69. Ieo 〈◊〉 . 9. 〈◊〉 pass . Dom. & Euthym , in 〈◊〉 〈◊〉 . Indè 〈◊〉 〈◊〉 quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam condere 〈◊〉 , ( 〈◊〉 〈◊〉 dare 〈◊〉 〈◊〉 , dum 〈◊〉 〈◊〉 — Juvencus 〈◊〉 . 4. 〈◊〉 〈◊〉 . Non 〈◊〉 Judas 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , S. August . 〈 ◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. 17. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Aug. 〈◊〉 . 15. in Joann . 〈◊〉 in his Dominus 〈…〉 ut 〈…〉 columna . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prudent . 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 amor . Naz. in 〈◊〉 〈◊〉 . James 5. 14 , &c. * 〈◊〉 . 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . AEschyl . 〈◊〉 . Matt. 25. 13. — 〈◊〉 〈◊〉 〈◊〉 Elosculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quid quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux 〈◊〉 〈◊〉 , Jam cras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hos annoi , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sat. 5. Quid 〈◊〉 〈◊〉 , nunquam homini 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 . Navita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultrà Caca 〈◊〉 aliunde 〈◊〉 : Miles 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parthus & Italum Robur . Sod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hor. l. 2. od . 13. * 〈◊〉 . Crom. l. 6. Volaterran . l. 4. c. 22. Cui nasci contigit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quintil. Divésne , 〈◊〉 natus ab Inacho , Nil interest , an 〈◊〉 & infima 〈◊〉 〈◊〉 , sub dio 〈◊〉 , Victima nil miserantis 〈◊〉 . Omnes 〈◊〉 〈◊〉 — Hor. l. 2. od . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 l. 3. c. 51. Matthiol . in 〈◊〉 . (a) Plin. l. 7. c. 53. (b) 〈◊〉 . 1. 〈◊〉 . (c) Plut. & Gel. de illust . 〈◊〉 . (d) Cuspin . Lotus 〈◊〉 est , 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 . Mart. 〈◊〉 . 6. 〈◊〉 . 18. 19 , &c. 〈◊〉 . 12. 〈◊〉 Evang. L. 5. 〈◊〉 . 15. hist. Gent. Anglor . * Biblioth . Ss. Pp. 〈◊〉 . 3. Matt. 25. 13. & 24. 42. Mark 13. 33. 2 Pet. 3. 10. — tecum priùs ergo volut● Haec animo 〈◊〉 〈◊〉 : galeatum ferò duelli Poenitetmdash ; Juven . Sat. 1. De traec●●●● S. Hieron . In hunc ferè 〈◊〉 〈◊〉 〈◊〉 Socrates , apud Platonem in 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non abs re 〈◊〉 crit 〈◊〉 morthundus , si 〈◊〉 de 〈◊〉 Fidei disserat & 〈◊〉 de siducia compertae verit : tis , at 〈◊〉 ( 〈◊〉 de Socrate dixit 〈◊〉 ) de 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 est : 〈◊〉 it . 〈◊〉 qua a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ipsa moriatur . S. Aug. Serm. de 〈◊〉 Vide 〈◊〉 l. 50. bom l. 41. Egredere , anima , quid 〈◊〉 〈◊〉 〈◊〉 annis 〈◊〉 〈◊〉 , & jam 〈◊〉 times ? S Hier , in vita 〈◊〉 . Va vita 〈◊〉 laudabili , si sine 〈◊〉 〈◊〉 eam . S. Aug. l. 9. Confess . 2 Chron. 〈◊〉 . 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 15. Peto , 〈◊〉 , suspice coelum ; 〈◊〉 enim tibi vita 〈◊〉 , sed 〈◊〉 in 〈◊〉 , Dixit mater 〈◊〉 〈◊〉 〈◊〉 , in vita Symphor . Serm. in c. 7. Jobi . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo lib. Hoc homo morte lucratur , nè malum 〈◊〉 esset . Naz. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AEschyl . 〈◊〉 . 1 King. 19. 4. In vita S. Aug. c. 16. 〈◊〉 〈◊〉 animum mortis terrore carentem , Qui sp 〈◊〉 vitae 〈◊〉 inter muner a 〈◊〉 Naturae , qui ferre queat quoseunque labores , 〈◊〉 〈◊〉 , cupiat 〈◊〉 — Juven . 〈◊〉 . 41. 1. 〈◊〉 sunt qui vitam 〈◊〉 〈◊〉 corrum punt , kis qui 〈◊〉 & 〈◊〉 〈◊〉 . S. Greger . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 6. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Conc. Nicen. 〈◊〉 . 13. Concil . Nicen . 〈◊〉 〈◊〉 . Conc. Ancyr . c. 6. 〈◊〉 . Aurelian . 2. c. 12. 〈◊〉 . Elib . 〈◊〉 . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concil . 〈◊〉 . c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Conc. Anc. 〈◊〉 . 9. 〈◊〉 〈◊〉 qui in 〈…〉 vacuum 〈◊〉 〈◊〉 . Conc , Aurel. 2. 〈◊〉 . 12. * Vide Concil . Eliber . c. 46. & 〈◊〉 . 69. — 〈◊〉 〈◊〉 vixisse beatum 〈◊〉 , & exacto contentus tempore 〈◊〉 〈◊〉 〈◊〉 conviva satur — Hor. 〈◊〉 . 1. S. Aug. 〈◊〉 . 119. in Joan. O 〈◊〉 〈◊〉 quod 〈…〉 , si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plaut , 〈◊〉 〈◊〉 . 〈…〉 quod toleras , 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 . S. 〈◊〉 . de 〈◊〉 . 〈◊〉 . 16. 24. 〈◊〉 Pet. 2. 21. Heb. 13. 13. Athanas. de Pass . & 〈◊〉 Domini . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Nonn . Albigenses primi 〈◊〉 〈◊〉 〈◊〉 uno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & Virginem Mariam monoculam ; 〈◊〉 in 〈◊〉 : sed 〈◊〉 prior 〈◊〉 〈◊〉 est , & 〈◊〉 in 〈◊〉 〈◊〉 . Lucas Tud . 〈◊〉 . 2. contra Albig . Luke 24. 26. 〈◊〉 vulg . 〈◊〉 . Heb. 2. 9. Philip. 2. 8 , 9. Deut. 14. 16. Ezek. 18. 2 , 3 , 4 , 5 , &c. Livius . Vide l. Si quis 〈◊〉 D. 〈◊〉 〈◊〉 . & exhib . 〈◊〉 L. Si à 〈◊〉 , D. De sidejussoribus . * John 10. 10. Apud Diodorum Sicul. & 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Latro non simper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M 〈◊〉 , qui 〈◊〉 ob 〈◊〉 〈◊〉 aliquid contra 〈◊〉 Romanas secerat : alioqui vir suit non omnino malus . 〈◊〉 qui viderunt 〈◊〉 mortuos 〈◊〉 ; credidit 〈◊〉 qui videbat secum in ligno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quam non 〈◊〉 Christus 〈◊〉 〈◊〉 in Discipulis suis. S. Aug Serm. 144. de 〈◊〉 . S. Ambros. l. 10. 〈◊〉 〈◊〉 . Gen. 50. Tacit. annal . l. 21. Aurora lucis ritulat , Coelum laudibus intonat , Mundus exsultans jubila , Gemens infernus ululat ; Cùm Rex ille fortissimus , Mortis consractis viribus , Pede conculcans Tartara , Solvit à poena miseres . Ille qui clausus lapid● Custoditur sub milite , Triumphans pompâ nobili , Victor surgit de funere . Hymn . Paschal , 〈◊〉 〈◊〉 , & ex to 〈◊〉 〈◊〉 . (a) — Vbi duat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Paulm , ) 〈◊〉 in 〈◊〉 〈◊〉 raptum ; 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 ad paradisum . Methodius cont . Origen , apud 〈◊〉 . 〈◊〉 〈◊〉 Moses Barcephas , 〈◊〉 . de 〈◊〉 ; p. 4. 〈◊〉 . 7. Dial. adv . 〈◊〉 . (a) l. 5. c. 3. (b) L. 〈◊〉 Anima ; & de Praescript . Idem sentiunt Scriptor 〈◊〉 ad Orthod . q. 76. S. Greg. Naz. 〈◊〉 . 10. S. 〈◊〉 . hom . 15. in 〈◊〉 . S. Ambr. in 〈◊〉 , Cyrilli 〈◊〉 . Epiphan . 〈◊〉 . apud S. Hier. Theodoretus , Theophylactus , & 〈◊〉 . passim . (a) Revel . 14. 13. (b) Just. Mart. 75. inter quaest . 〈◊〉 ait , 〈◊〉 〈◊〉 duci à morte ad Paradisum , ubi consuetudo & 〈◊〉 est Angelorum & 〈◊〉 〈◊〉 〈◊〉 . (c) 2 Tim. 4. 8. (d) 〈◊〉 . 13. 41. & 24. 31. (e) 2 Cor. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & 〈◊〉 . (f) 2 Pet. 2. 4. (g) Jude 6. (h) 〈◊〉 . 8. 29 (i) 2 Pet. 2. 9. 〈◊〉 tamen quisquam 〈◊〉 animas post 〈◊〉 〈◊〉 judicari : Nam omnes in una 〈◊〉 ; custodia 〈◊〉 , donec 〈◊〉 〈◊〉 〈◊〉 maximus 〈◊〉 〈◊〉 faciat examen . 〈◊〉 . l. 7. 〈◊〉 . 21. (k) Joh. 14. 2 , 3. Satiabor 〈◊〉 〈◊〉 . Psal , 17. 15. * Heb. 11. 40. Irenae . l. 5. adv . Haeres . ad sin . Origen . 〈◊〉 . 7. in 〈◊〉 . Chrys. hom . 39. in 1 Cor. Theodoret. Theophylact. Oecumenius in 〈◊〉 . 11 , S. Aug. l. 1. 〈◊〉 . c. 14. Victorin . 〈◊〉 . in c. 6. Apoc , 〈◊〉 , 〈◊〉 Bono mortis , c. 10 , & 11. * 2 Tim. 1. 18. ‖ 1 Thesl. 5. 23. Vide 〈◊〉 in 〈◊〉 〈◊〉 , l 5 c. 6. adv . 〈◊〉 . ubi 〈◊〉 , absque unione corporis , 〈◊〉 , & 〈◊〉 , beminem non 〈◊〉 . S. 〈◊〉 . l. 10. in Lucam . Euseb. Emiss . 〈◊〉 . 6. de 〈◊〉 . — tumulóque 〈◊〉 〈◊〉 〈◊〉 , resurgentes 〈◊〉 〈◊〉 〈◊〉 sipulios . Prudent . 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 . 〈◊〉 . & Ch ys , hom . 88. in 27. 〈◊〉 . Zech. 9. 11 , 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musonius apud A. Gellium l. 16. 〈◊〉 . 1. 〈…〉 . Luke 15. 7. Coloss. 3. 3. John 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 apud Sextum Empirie . Heb. 12 , 22 , 23. Mark 16. 16. Act. 2. 38. & 22. 16. Rom. 6. 3 , 4. 〈◊〉 . 4. 5 , &c. * Matt. 28. 20. 1 Cor. 12. 13. 〈◊〉 . 2. 12. Galat. 3. 17. 1 Per. 3. 21. Notes for div A63641-e169440 〈◊〉 〈◊〉 〈◊〉 . Eccl. lib. 3. c. 39. p. 111. H. Eccl. lib. 1. c. 2. p. 4. Notes for div A63641-e170910 Eph. 4. 11 , 12 , 13. * Serm. de util . lection . S. Script . Tom. 8. Edit . Savil. p. 114. Luke 6 13. * 〈…〉 . 6. vid. L. 1●6 T● . 16 lib 50. & Paul. l. C. S●n 〈…〉 . 39. ‖ Vid Chrys. Lu●● in Ritual Gras. p. 68 * Suid , in voc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex D 〈…〉 h. vid. H●●●●●● Lex . in Dec. Rhet. Phil. 2. 25. 2 Cor. 8. 23. John 13. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb in Caien . MS. apud H●ns . 〈…〉 . in Luc. 6. * Haeros . 30. p. 60. ‖ Ibid. p. 63. * Epist. 25. p. 153. ‖ L. 14. C. T● . de Judaeis lib. 16. T●● . 8. * Lib. de 〈◊〉 , ad Caium , p. 1023. vid. p. 1035. ● . Mark 3. 15. * Serm. 3. in Psalm . 103. Col 1192. Tom. 8. vid. in Psalm . 59. Ce● . 603. ‖ Adv. 〈◊〉 . lib. 4. c. 13. p. 425. * J. Mart. dial . cum Tryph , p. 260. * See S. Peter's Life , Sect. 3. Num. 2. Gal. 1. 1. John 20. 21 , 22 , 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115. 〈◊〉 . 8. Edit . Savil. * De praescript . Haerit . c. 20. p. 208. ‖ Mark 16. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar . Homil. 14. p. 171. * Di praescript . Haeret. c. 21. p. 209. 〈◊〉 . c. 20. p. 208. Matth. 24. 14. Verse 3. * 〈◊〉 . Jud. c. 7 p. 189. * Lib. qued . Chr. 〈◊〉 Deus , c. 1. Tim. 5. p. 726. * Ibid. c. 11. p. 746. * 〈◊〉 Rom. Pontis . lib. 1. c. 17. 18. & siq . Matth. 20 , 25 , 26 , 27. Luke 22 , 24 , 25 , 26 , (u) Hic erant utique & ceteri Apostoli , quod fuit Petrus , pari consortio praediti . & honoris & pote ●●●● . Cyprian de unitat . Eccles . p. 180. * Orat. in S. Jac. ap 〈◊〉 . Cod. 〈◊〉 . Col. 1525. (y) 〈◊〉 . S. Thom. ibid. 〈◊〉 〈◊〉 . col . 1488. (z) In Conc. Ephes. 〈◊〉 . Tom. 2. p. 209. (a) Prolog . in 〈◊〉 . p. 2. (b) De Pet. 〈◊〉 . Zeb . p. 378. Tom. 1. (c) In illud . sal . Aquil & 〈◊〉 . p. 218. 〈◊〉 5. (d) Ibid. p. 221. (e) 〈◊〉 . in Petr. & Paul. p. 261. Tom. 6. (f) 〈◊〉 〈◊〉 . l. 2. c. 14. p. 52. (g) In 〈◊〉 . c. 16. p. 483. Joh. 15. 15. Joh. 16. 13. Act. 1. 8. Act. 1. 21 , 22. Act. 10. 39 , 40 , &c. 1 Joh. 1. 1 , 2 , 3. 2 Pet. 1. 16 , 17. Joh. 3. 2. Act. 14. 10 , 11. * 2 Cor. 12 12. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chiysott . 〈◊〉 . 29. in 〈◊〉 . p. 302 , 303. Hebr. 2. 4. Matt. 10. 7 , 8. 〈◊〉 16. 17. 〈◊〉 . Act. 15. 12. Act. 19. 11 , 12. 1 Cor. 12. 9 , 10. Rev. 19. 10. Joel 2. 18 , 19. Act. 2. 16 , 17 , 〈◊〉 . 1 Cor. 18. 2. Rom. 12. 8. 1 Cor. 14. 29 , 30 , 31 , 32. (i) Dial , cum 〈◊〉 . p. 308. (k) H. 〈◊〉 〈◊〉 . 5. 〈◊〉 . 3. p. 168. Act , 8 21 , 23. 1 Cor. 14 1 Cor. 14. Verse Verse Jam. 5. 14. 15 , 16. * Ad 〈◊〉 . c. 4. p. 〈◊〉 . 1 Cor. 12. 10. 1 Cor. 4. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . 〈◊〉 . 14. in 1. ad Corinth . p. 444. vid. 〈◊〉 . in loc , Tom. 9. p. 305. 2 Cor. 10. 6 , 8 , 9. Chap. 13. 2. Verse 10. 1 Cor. 5. 5. vid. 〈◊〉 . & 〈◊〉 . in loc . 1 Tim. 1. 20. Acts 5. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 , 18. in Act. 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 H. Eccl. l. 3. c. 2. p. 24. (b) 〈◊〉 . Al. Strom. 〈◊〉 . 4. p 516. (c) H. Eccl. 〈◊〉 . 2. c. 24. p. 66. (d) 〈◊〉 . Encom . S. Ignat . p. 499. T. 〈◊〉 . (e) 〈◊〉 〈◊〉 . lib. 3. 〈◊〉 . 15. p. 398. (f) Praefix . 〈◊〉 . de 〈◊〉 . p. 1. (g) Lib. 6. Ep. 4. p. 147. 〈◊〉 . Ep. 7. p. 150. Notes for div A63641-e177070 * Joseph . Antiqu . Judaic . lib. 18. cap. 3. p. 618. Matth. 11. 21. * J. Co●ovic . Itiner . Hierosol . lib. 3. c. 8. p. 358 Surgel . de S. Petro cap. 1. * Ib. c. 49. * Bellarm. de Rom. Pontif. lib. 2. c. 9. col . 624. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych . in voc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2 , 4 , 5 , 6. Rev. 21. 14. * Pap Masson . 〈◊〉 〈◊〉 〈◊〉 . in 〈◊〉 . 4. 〈◊〉 . 172. p. 2. ex 〈◊〉 . Vict. ‖ Sac. 〈◊〉 〈◊〉 . Rom. Sect. 1. fol. 18. * Com. de Petr. & Paul. apud Sur. ad 〈◊〉 〈◊〉 . Jun. ‖ 〈◊〉 . 51. p. 192. * 〈◊〉 . de 〈◊〉 . Andr. quem 〈◊〉 Metaphrast . ap . 〈◊〉 potius , 〈◊〉 〈◊〉 . 6. vid. Baron . not . ad Martyrol . Novemb. XXX . p. 737. (a) 〈◊〉 . lib. 1. adv . Jovin . p. 35. 〈◊〉 . 2. (b) Cassian . de Incarn . Dom. lib. 3. c. 12. p. 996. (c) Bed. Comment . in 〈◊〉 . 1. Joan. Tom. 5. * Midr. 〈◊〉 . sol . 41. ap . 〈◊〉 . Cent. 〈◊〉 . in Matth. c. 70. p. 131. ‖ Joseph . de Bell. Jud. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 860. Matth. 8. 14. — 17 24. * H. Eccl. lib. 8. c. 30. p. 596. Optian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. non longe ab init . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Epist. pag. 541. Tom. 1. * 〈◊〉 〈◊〉 . lib. 〈◊〉 . p. 47 , 48. ‖ lib. 3. p. 135. * lib. 1. p. 6. * Arnob. adv . Gent. lib. 2. p. 21. ‖ De Curand . Grac. 〈◊〉 . Serm. 9. de 〈◊〉 . p. 123. Ibid. p. 125. Ibid. p. 128. Ibid. p. 126. Ibid. p. 135. 1 Cor. 1. 27. 28. vers . 22 , 23 , 24 , 25. 〈◊〉 primi vocati sunt , 〈◊〉 Dominum 〈◊〉 〈◊〉 & illiterati 〈◊〉 ad pradicandum , ne 〈◊〉 credentium non 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 fieri putaretur . 〈◊〉 . comm . in Matth. c. 4. Tom. 9. p. 17. John 1. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sub 〈◊〉 〈◊〉 . John 1. 42. 〈◊〉 . 4. 〈◊〉 . 〈◊〉 5. 〈◊〉 . 〈◊〉 . 8. 6 , 7 , 8. 〈◊〉 . 8. 14. Mark 1. 29. Luke 4. 38. John 11. 3. 〈◊〉 5. 12. 〈◊〉 . 10. 1. 〈◊〉 3. 14. Luke 6. 13. 〈◊〉 . 2. 12. Matth. 19. 28. Matth. 10. 2. Mark 3. 16. * Hist. 〈◊〉 . lib. 2. c. 3. p. 134. * 〈◊〉 An. 〈◊〉 . num . 40. ‖ 〈◊〉 An. 71. 〈◊〉 . 13. * Vid. Jo. Moschi Prat. Spir. 〈◊〉 . 176. Bibl. P. 〈◊〉 . L. 〈◊〉 . 2 p. 1133. Mark 5. 22. Matth. 14. 17. John 6. 24. 〈◊〉 8. 27. Matth. 16. 〈◊〉 . Luk. 9. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 . 16 , 〈◊〉 . 483. Joh. 1. 49. Rev. 21. 14. 〈◊〉 . 2. 20. Gal. 2. 9. 〈◊〉 . 18. 17 , 18. Joh. . 20. 21-23 . * Comment . in 〈◊〉 〈◊〉 3. 〈◊〉 . 1. 〈◊〉 . 2. Matth. 16. 21. 〈◊〉 8. 31. 〈◊〉 9. 22. Luk. 4. 8. Matth. 17. 1. 〈◊〉 9. 2. Luke 9. 28. 〈◊〉 89. 12. * 〈◊〉 Loc. Sanct. c. 17. * 〈◊〉 . à Bridenb . 〈◊〉 〈◊〉 Sanct. vid. J. Cotovic . 〈◊〉 . lib. 3. c. 7 p. 355. Matth. 17. 24. Matth , 18. 21. Matth. 19. 16. 〈◊〉 10. 17. Luke 18. 18. Matth. 21. 1. * 〈◊〉 . lib. 1. in 〈◊〉 . Comm. p. 17. Matth. 26. 17. Mark 14. 12. Luke 22. 7. H. 〈◊〉 . lib. 1. 〈◊〉 . 28. p. 104. John 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nonn . 〈◊〉 〈◊〉 . in 〈◊〉 . John 13. 36. 〈◊〉 22. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Com. in Luc. 22. in Bibl. Pp. Gr. 〈◊〉 〈◊〉 . 2 p. 829. 〈◊〉 . 26. 30. Mark 14. 26. * De loc . Hebr. in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 134. ‖ 〈◊〉 . Nub. Clim . 3. part . 5. p. 114. * Cyril . comment . in 〈◊〉 . 18. Tom. 4. 〈◊〉 . in 〈◊〉 . 18. Matth. 26. 57. Muk 14. 53. Luk. 22. 54. Joh. 18. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deum . Ambr. in 〈◊〉 . 22. Tom. 5. p. 157. vid. 〈◊〉 . comment . in Matth. p. 328. ‖ Hieron . in 〈◊〉 . 26. p. 81. Tom. 9. vid. August . in Joan . Tract . lxvi . col . 417. Tom. 9. Mark 16. 1. Luk. 24. 12. Joh. 20. 2. 1 Cor. 15. 5. Luk. 24. 34. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . in . 1. ad Cor. 〈◊〉 . 15. Hom. 38. p. 666. Ibid. p. 667. ‖ 〈◊〉 . in Lut. 24. in fin . p. 170. Tom. 5. Joh. 21. 1. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . in 〈◊〉 . Redditur 〈◊〉 trina trina Confessio , 〈◊〉 minus amori lingua serviat , quàm timori ; & plus 〈◊〉 elicuisse videatur mors 〈◊〉 , quàm vita 〈◊〉 , Aug. in 〈◊〉 . Tract . 123. col . 566. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . lib. 1. Ep. 103. p. 27. 〈◊〉 〈◊〉 〈◊〉 , 1 , 2 , 3. Acts'1 . 8. Luke 24. 49. * Paulin. Epist . 3. ad Sever . lib. 2. p. 130 Sulp. Sever. Hist. Sacr. lib ; 2. p. 145. 〈◊〉 . de l. c. Heb. in Act. App. p. 297. Tom. 3. ‖ J Cotovic . 〈◊〉 . lib. 2. c. 11. p. 271. vid. Sands 〈◊〉 . lib. 3. p. 156. Luke 24. 52. Dan̄ . 6. 10. * 〈◊〉 〈◊〉 . p. 76. Acts 20. 8. * Prim. 〈◊〉 . Part 1. Ch. 6. 〈◊〉 . 126. Acts 1. 15. Acts 2. 1. Numb . 11. 25. * 〈◊〉 〈◊〉 toto vetus & 〈◊〉 opinio , 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 tempore Judaea 〈◊〉 〈◊〉 〈◊〉 . Id de 〈◊〉 , &c. Sueton. in vit . Vespas . c. 4. p. 728. 〈◊〉 〈◊〉 〈◊〉 Histor. l. 5. c. 13. p. 540. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joseph . 〈◊〉 〈◊〉 . p. 1020. Acts 3. 〈◊〉 Vid. 〈◊〉 . in Act. 3. 1. Act. 4. 4. Act. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Muson . apud Siob . 〈◊〉 . 77. 〈◊〉 honor . & 〈◊〉 〈◊〉 〈◊〉 . p. 458. 〈◊〉 pluribus 〈◊〉 & 〈◊〉 hac 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . in 〈◊〉 . apud 〈◊〉 〈◊〉 . 11. p. 25. 〈◊〉 , Christ. Part. 3. 〈◊〉 . 4. Act. 5. 1. Act. 5. 12. * 〈◊〉 . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . 1. c. 29. p. 163. Acts 8. 1. 〈◊〉 . 2. 3. * J. Mart. Apol. 2 p. 69. 〈◊〉 . 1. 〈◊〉 . 20. p. 115. 〈◊〉 . de 〈◊〉 〈◊〉 . 1. 46. p. 219. Acts 9. 32. Acts 10. 9. Vas 〈◊〉 〈◊〉 Domini , & Spiritus Sanctus habitat in 〈◊〉 . Et 〈◊〉 〈◊〉 , & de Britannia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Regnum 〈◊〉 〈◊〉 intra vos 〈◊〉 〈◊〉 . ad 〈◊〉 . p. 102. Tom. 1. Acts 11. 1. * Satyr . p. 439. ‖ 〈◊〉 . lib. 5. 〈◊〉 . 4 , 5. p. 535. * Ap. 〈◊〉 . Antiqu. Jud. lib. 〈◊〉 . c. 6. ‖ Diod. 〈◊〉 . lib. 34. apud 〈◊〉 . Cod. CCXLIV . Col. 1149. * Vid. 〈◊〉 , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 12. & 〈◊〉 〈◊〉 〈◊〉 . 11. Acts 12. 1. Acts. 15. 1. Gal. 2. 11. * Apud Hieron . pr●oem . in Ep. ad Gal. p. 159. Tom. 9. * Hieron . Com. in Gal. 2. p. 168 * 〈◊〉 . ad 〈◊〉 . Chr. xliii . ‖ 〈◊〉 〈◊〉 〈◊〉 2 ad 〈◊〉 . p. 168. T. 9. * 〈◊〉 . S. 〈◊〉 〈◊〉 . p. 503. Tom. 1. * Bar. ad An. Chr. xliv . Num. 12. vid. Epist. 〈◊〉 . ad 〈◊〉 〈◊〉 . in V. 〈◊〉 . sub Men. 〈◊〉 . Tom. 4. pag. 24. ‖ 〈◊〉 . lib. 7. c. 6. sol . 296. & seq . * Euseb. H. Eccl. l. 2. c. 17. p. 53. 〈◊〉 〈◊〉 script . 〈◊〉 . in Phil. p 270. ‖ ad An. 45. Num. 16. * 〈◊〉 . Ep. 1. ad Dic Eug. 〈◊〉 . Tom. 1. p. 751. ‖ Vid. 〈◊〉 〈◊〉 . 7. c. 6. fol. 297. * Vid. 〈◊〉 . Epist. 〈◊〉 supr . ‖ 〈◊〉 〈◊〉 . & 〈◊〉 . ad 〈◊〉 29. Jun. Num. 23. vid. 〈◊〉 N. 10. ibid. * J. 〈◊〉 . Apol. 2. p. 69-91 . vid. Dial. cum 〈◊〉 . p. 349. ‖ Vbi supr . 〈◊〉 . 2. (a) 〈◊〉 . adv . 〈◊〉 . lib. 1. c. 20. p. 115. (b) 〈◊〉 . Apol. c. 13. p. 14. (c) Euseb. lib. 2. c. 14. p. 51. Aug. de 〈◊〉 . in Simon . Tom. 6. col . 13. 〈◊〉 . lib. 2. c. 14. pag. 154. * Vid. Plin. Nat. Hist. lib. 30. c. 2. p. 606. ‖ Euseb. Hist. Eccl. lib. 2. c. 14. pag. 51 , 52. * Damas. in vit . Petr. Conc. Tom. 1. Const. App. lib. 6. c. 8 , 9. p. 944. Arnob . adv . 〈◊〉 . lib. 2. p. 23. Epiph. 〈◊〉 . 21. p. 31. Sulp. 〈◊〉 . lib. 2. pag. 137. & 〈◊〉 . ‖ Higes . d. Excid . 〈◊〉 〈◊〉 . 3. c. 2 p. 293. ‖ Vid. 〈◊〉 〈◊〉 . in 〈◊〉 . Ep. lib. 5. p. 125. Tom. 〈◊〉 . * Vid. Martyr . Rom. ad 〈◊〉 14. 〈◊〉 . p. 165. ‖ Vid. Ambr. 〈◊〉 〈◊〉 . & Heges . ib. p. 279. * Rom. 〈◊〉 . lib. 3. c. 21. N. 15. Tom. 1. pag. 292. ‖ 〈◊〉 . lib. 3. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eccles. lib. 3. c. 1. p. 71. 〈◊〉 . de 〈◊〉 〈◊〉 . in 〈◊〉 . p. 262. Heges . p. 279. 〈…〉 Prudent . Peristeph 〈◊〉 XI . in 〈◊〉 〈◊〉 . & Paul. * 〈◊〉 in Petr. & Paul. p. 267. T. 6. ‖ 〈◊〉 〈◊〉 . de VII . Vrb B 〈◊〉 c. 4. p. 45 , &c. 〈◊〉 . supr . 〈◊〉 . * 〈◊〉 Ann. 45. 〈◊〉 . 11. * Hist. 〈◊〉 . lib. 2. c 37. p. 195. ‖ Com. in Gal. 2. p. 164. T. 9. ex lib. dicto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ad An. 69. n. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Ham. 32. in Joan. p. 170. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de 〈◊〉 Jud. lib. 3. c. 4. p. 833. 〈◊〉 Pet. 5. 3 , 4. 2 Pet. 1. 12 , 13 , 15. * L. Capell . 〈◊〉 . ad Hist. App. pag. 42. * Cyril . Alex. & 〈◊〉 . Gaz. in Esa. 53. Chap. 18. v. 2 , 10 , 21. * H. 〈◊〉 . l. 3. c. 3. p. 72. Orig. apud 〈◊〉 . l. b. 5. c. 16. p. 365. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad Epist. Syr. d se edit . * Hier. de script . Eccl in Petr. ‖ 〈◊〉 . 11. ad Hedib . 〈◊〉 . 3. p. 151. * Annot. in 2 〈◊〉 . 1. * Dr. Ham. in Argum. 〈◊〉 . 2 Pet. 1. 16 , 17 , 18. Jud. v. 17 , 18. 2 〈◊〉 . 3. 2 , 3. Lib. 4 c. 21. p. 422. Chap. 1. v. 14. * Orig. Tom. 20 in Joan. ‖ 〈◊〉 . lib. 3. c. 3. p. 〈◊〉 . * In Petro , ut 〈◊〉 . ‖ 〈◊〉 〈◊〉 〈◊〉 6. c. 12. p. 213. * 〈◊〉 . lib. 〈◊〉 . p. 635. & in 〈◊〉 〈◊〉 . ex 〈◊〉 . p 809. ‖ 〈◊〉 . Tom. 13. in 〈◊〉 . (a) D : 〈◊〉 . non 〈◊〉 . apud Cypr. p. 142. (b) H. Eccl. lib. 7. c 19. p. 735. * Vid. Russin . 〈◊〉 Symbol . inter 〈◊〉 〈◊〉 . T. 〈◊〉 . 4. p. 113. ‖ H. Eccl. lib. 3. c. 3. p. 72. * 〈◊〉 . de S. Petr. 〈◊〉 Sur. ad 〈◊〉 29 Jun. n. 2. ‖ Ep. ud Julian . Tom. 1. p. 207. 1 Cor. 95. Vid. 〈◊〉 〈◊〉 . lit . 7. 〈◊〉 76. p. 2. * Strom. lib. 7. p. 736. * 〈◊〉 . ad An. 60. H 32. ‖ 〈◊〉 〈◊〉 . * 〈◊〉 . lib. 〈◊〉 . p. 448. * Ad 〈◊〉 . 39. num . 12. ad An. 34. 〈◊〉 〈◊〉 . * Ad An. 58. 〈◊〉 . 51. Rom. 1. 10 , 11 , 12. Acts 28. 17. Chap. 4. 10 , 11. 2 Tim. 4. 16. Gal. 2. 1. * 〈◊〉 de Rom. Pontif. lib. 2. c. 6. Col. 615. ‖ Bar. ad An. 39. n. 15. * Ibid. & Bar. ad An. 51. n. 1 , 3. * Lib. 7. c. 〈◊〉 , fol. 297. p. 2. ‖ Ad An. 58 , n. 51. * Hier. Batnab , de vin . Bar. l. 1. c. 18. ‖ Onuphr . Annot . ad Plat. in nit . Petr. p. 9. & in 〈◊〉 . * Ad Ann. 39. N. 12. ‖ 〈◊〉 . ad 〈◊〉 . lib. 2. c. 16. ‖ Stromat . lib. 6. p. 636. * H. 〈◊〉 Annot . in Euseb. lib. 2. c. 18. p. 37. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ad Num. 〈◊〉 . p. 204. ‖ H. Eccl. lib. 3. 〈◊〉 . 2. p. 71. * Contr. Carpocrat . 〈◊〉 . XXVII . p. 51. ‖ De 〈◊〉 . Jud. lib. 3. c. 2. p. 292. * Chron. p. 162. ‖ 〈◊〉 . 27. p. 51. * Annal. lib. 15. c. 38. 41. p. 316 , &c. Notes for div A63641-e201660 * Geograph . lib. 14. p. 463. Act. 22. 25 , 26 * De Script , Eccl. in Paul. ‖ Bellon . Ob. scr v. lib. 2 c. 99. p. 366. * Com. in Philem p. 263. Tom. 9. * Adv. Marc. lib. 5. c. 1. p. 461 Gen. 49. 27. * Praefat. in F●p ad Rom. fol. 132. Tom. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm. Tract . Kidduseh . c. 1. ap . Buxtorf , in voc . ‖ Annot. in Act. 18. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Epith. 80. p. 451. * 〈◊〉 〈◊〉 supr . Acts 18. 3. * De 〈◊〉 S. Paul. Tim. 5. p. 512. Acts 22. 3. & 5. 34. * 〈◊〉 〈◊〉 . lib. 1. p. 16. 17. ‖ Ap. 〈◊〉 〈◊〉 . CIXXI . Col. 384. 〈…〉 ad 3. Aug. p. 31. & Bar. ad Ann. 415. * 〈◊〉 . c. 9. 〈◊〉 . 15. 〈◊〉 〈◊〉 . Hor. H. in 〈◊〉 . 13. 2 Gal. 1. 14. * Antiq. Jud. lib. 17. cap. 3. p. 585. ‖ Id 〈◊〉 . lib. 13 c. 23. p. 463 Acts 22. 20. Acts 9. 1. Gal. 1. 15. Acts 22. 9. 2 Cor. 12. 1. Gal. 1. 10 , 11. Gal. 1. 17. 18. Act. 9. 23. 2 Cor. 11. 32 , 33. * Just. lib. 36. 1. 2. p. 425. ‖ 〈◊〉 . Nub. Clim . 3. 〈◊〉 . 5. p. 116. 〈◊〉 . 7. 7. * Epist. XXIV . p. 145. ‖ Alv. Mart. 1. 3. 〈◊〉 . 13. p. 404. * G. 〈◊〉 . & J. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. 4. p. 11. Act. 9. 26. Gal. 1. 18 , 19. Act. 9. 30. Act. 11. 26. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eu 〈◊〉 〈◊〉 loc . Hebr. in voc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Joan. 〈◊〉 . in Chronol . MS. 〈◊〉 〈◊〉 , cit . 〈◊〉 Synedr . l. 1. c. 8. p. 226. vid. Suid. in voc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ J. Greg. 〈◊〉 . & obs . 〈◊〉 . 36. * J. 〈◊〉 . Chron. lib. 9. Act. 11. 27. Act. 13. 2. ‖ Dionys. 〈◊〉 . de 〈◊〉 〈◊〉 . c. 8. pag. 623. Act. 13. 13 , 14. Act. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . 〈◊〉 . lib : 1. c. 16. p. 126. Acts 15. 1. Acts 15. 35. Acts 16. 6. Acts 15. 21. 〈◊〉 〈◊〉 〈◊〉 . lib. 3. 〈◊〉 . 685. * Alv. 〈◊〉 〈◊〉 . LXXX . 〈◊〉 . 450. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Juvenal . 〈◊〉 . 3. v. 296. P 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol , ibid. * 〈◊〉 〈◊〉 . ad 〈◊〉 , p. 1014 Milites si 〈◊〉 〈◊〉 〈◊〉 , ipsi in 〈◊〉 〈◊〉 〈◊〉 , l 12. 〈◊〉 . de 〈◊〉 . & 〈◊〉 . hib . 〈◊〉 . T. 1. 3. Ista laus primum est majorum 〈◊〉 〈◊〉 , qui 〈…〉 corpus omnium 〈◊〉 Romanorum 〈◊〉 libertatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex virgas ab omnium civium Rom. 〈◊〉 〈◊〉 . C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 civium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pro C. Rabir. p. 314. Tom. 2. * L. 7. ff . de 〈◊〉 . lib. 49. T. 〈◊〉 . 10. Acts 17 15. * C. Nep. 〈◊〉 vit . 〈◊〉 . c. 3 : p. 267. ‖ Orat. pro Flac. Tom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Comic . 〈◊〉 〈◊〉 . de vit . Grac. à 〈◊〉 . edit . cap. 3. p. 18. Tantum 〈◊〉 sua , quantum 〈◊〉 omnis 〈◊〉 〈◊〉 . Est aliquid , quo 〈◊〉 〈◊〉 〈◊〉 : ille naturae benesicio non timet , suo sapiens . Ecce res magna , babere 〈◊〉 hominis , 〈◊〉 〈◊〉 . Sencc . Epist. 53. p. 131. 〈◊〉 S. 〈◊〉 dicere , Jovem plus non 〈◊〉 , quam bonum virum . Plura Jupiter 〈◊〉 , quae prastet hominibus : sed inter duos 〈◊〉 〈◊〉 est ni lior , qui locupletior . Jupiter quo 〈◊〉 virum bonum ? 〈◊〉 bonus est . 〈◊〉 nihilo se minoris astimat , quod virtutes 〈◊〉 〈◊〉 breviore claudumur . Id. Epist. 73. p. 203. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pausen , lib. 1. p. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . in voc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 438. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nonn . Dionys lib. 38. p. 542. * 〈◊〉 . lib. 10. pag. 325. ‖ Himer . Orat. in 〈◊〉 〈◊〉 . CCXLIII , col . 1086. * Philostr . de vit . 〈◊〉 . lib. 6. cap. 2. p. 262 & ex to , Suid. in vot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Schol. in Act. 17. pag. 137. * Com. in Tit. cap. 1. ad Paul. & Eustoch . p. 248. Tom. 9. Isai ; 45. 15. ‖ Paran . ad Graec. p. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . lib. de Isid. & Osir. p. 354. ‖ — deditae 〈◊〉 Incerti 〈◊〉 Dei , 〈◊〉 . Pharsal . lib. 2. incertum 〈◊〉 numon . 〈◊〉 Poll. in vit . Claud. c. 2. p. 800. 〈◊〉 mente sola , unumque 〈◊〉 intelligunt ; summum illud & 〈◊〉 , neque mutabile , neque 〈◊〉 . Tacit. Histor. lib. 〈◊〉 c. 5. p. 535. * Phil. de 〈◊〉 . ad Cal. p. 1041. (a) Quaest. Rom. p. 279. vid. Serv. ad illud Virgil. Georgic . lib. 1. Dii patrii indigites , &c. * In Verr. Actus . 7. p. 223. Pest 〈◊〉 〈◊〉 , transit ad generalitatem , nè quod numen 〈◊〉 , more 〈◊〉 , per quos ritu 〈◊〉 in omnibus sacris , post speciales 〈◊〉 〈◊〉 ad ipsum sactum , quod 〈◊〉 , necesse erat 〈◊〉 , generaliter omnia numina invocabantur . Serv. in illud Virgil , 〈◊〉 . lib. 1. 〈◊〉 Deaeque omnes . ‖ 〈◊〉 . 38. in Act. p. 705. * 〈◊〉 . lib. 1. in vit . 〈◊〉 p. 78. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 . Philip . 4. pag. 53. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. ibid. * Chrysoft . de Sacerdot . lib. 4. c. 7. p. 67. T. 4. Vid. inter alios Suid. in vic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 Corinth . Episc. ap Euseb. lib. 3. c. 4. p. 74. lib. 4. c. 22. p. 144. ‖ Martyrium S. Dionys. per S. Metaphr . ap . Sur. ad diem 9. Octob Epist. Hisduin . Abb. & H uem . 〈◊〉 . item Passio ejus , altaque ib d. Niceph . lib. 2. c. 20. p. 167. Vbi 〈◊〉 . Acts 18. 1. Acts 18. 18. Acts 19. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . Strom , l , 1. p. 305 , 306. * 〈◊〉 . Jud. lib 8. 〈◊〉 . 2. p. 257. 〈◊〉 . 19. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 7 d. ob . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1562 〈◊〉 . 10 s * Paul. 〈◊〉 〈◊〉 . lib 5. Sent. 21. Sect. 4 〈◊〉 . 23. 〈…〉 . * H. Natur. lib. 36. c. 14. p. 716. ‖ Lib. 16. c. 40. p. 336. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . in 〈◊〉 . Hymn . 2. p. 23. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perieg . 〈◊〉 . 829. * 〈◊〉 . Annal. lib. 3. c. 61. p. 117. ‖ Suid. in voc , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4. 14. 1 〈◊〉 . 1. 20. * Euseb. lib. 4. contra Hierocl . p. 530. ad calc . Demonstr , Evang. ‖ Philostr . de vit . Apollon , Tyan . lib. 4. cap. 1. p. 159. &c. 12. p. 194. constr . lib. 5. Ibid. lib. 4 c. 3. p. 164. vid. Euseb. in Hierocl . lib. 4. ap . Philostr , p. 457. Acts 20. 1. Acts 20. 17. Acts 20. 1. Acts 21. 18. * 〈◊〉 B 〈◊〉 . Jud. lib. 2. c. 15. Act. 22. 1. 〈◊〉 virgis in medio sero 〈◊〉 Civis Romanut , cum interea nullus 〈◊〉 , nulla vox 〈◊〉 istius miseri 〈◊〉 , nisi hac , 〈◊〉 Romanus sum . Hac 〈◊〉 commemorationis Civitatis omnia verbera depulsurum 〈◊〉 . — O nomen dulce 〈◊〉 ! O jus 〈◊〉 〈◊〉 civitatis ! O lex Porcia , 〈◊〉 Semproniae ! Ciccr. in Virr . lib. 7. Tim. 2. p 218. 〈◊〉 est vincire 〈◊〉 Romanum , scelus , terberare . ld . ib. p. 220. vid. supra Sict . Ill. Num. 4. Act. 23. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M. Anton. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 7. sect . 28. p. 63. Justum & tenatem 〈◊〉 Virum , Non Civium ardor prava jubemium , Non vultus inst 〈◊〉 Tiranni M 〈◊〉 quatit solida : 〈◊〉 Auster 〈◊〉 inquieti turbidus 〈◊〉 〈◊〉 sulminantis magna Jovls manus . Si fractus illabatur orbis , Impavidum 〈◊〉 〈◊〉 . Horat , Carm. l. 3. Od. 3. p. 154. * 〈◊〉 ille est plenus gandio , 〈◊〉 , & placidus , inconcussus , cum diis ex 〈◊〉 vivit : per dies noctesque sar & aequalis animi 〈◊〉 erecti & placentis sibi est . — . Talis est 〈◊〉 animus , qualis mundi 〈◊〉 super Lunam , semter illie serenum est : 〈◊〉 sim gaudio est . Gaudium bot non 〈◊〉 , nisiex virtutum conscientia . Senec. Epist. 59. p. 152. Hae Pauli verba Ananias & Apparitores sic 〈◊〉 , quasi excusares Paulus quod sibi in istis vialis 〈◊〉 nois satis in mentem 〈◊〉 , quicum sibires esset . Verum latentior sensus 〈◊〉 , non esse cum sacerdotem , aut principem 〈◊〉 , qui 〈◊〉 dignitates precio comparasset . Didicerat enim 〈◊〉 〈◊〉 Gamalitle Paulus : Judicem qui honotis consequendi causa pecunias dederit , revera neque judicem este , neque honorandum , sed asini habendum loco , ut ect in Tisulo Talmudico dt Synedrio . Grot. in loc . Acts 24. 1. * Histor. lib. 5. c. 9. p. 538. vid. Annal. lib. 12. c. 54. p. 234. * Joseph . Antiquit . Jud. lib. 20. c. 5. p. 693. Acts 25. 1. * L. 1. ss . 〈◊〉 Ofsic . Procur . 〈◊〉 . lib. 1. 〈◊〉 . 19 * Leg. 1. Sect. 4. ss de Appellat . lib. 49 Tit. 1. 〈◊〉 . 2 & 3. ibid. * Ibid. 〈◊〉 . 25 , & 〈◊〉 7. ff . ad 〈◊〉 . Jul. 〈◊〉 public . lib. 48. 〈◊〉 . 6. Acts 26. 1. Act , 27. 1. Act. 28. 1. Annot. in loc . * Bar. ad 〈◊〉 . LVIII . 〈◊〉 . 173. 〈◊〉 〈◊〉 . martyr . ad 〈◊〉 . 〈◊〉 . Feb. Martyr . Rom. ad 〈◊〉 21. Jan. Eusib. l. 4. c. 23. p. 143. 1 Tim. 4. 16. * 〈◊〉 〈◊〉 XVII . Maii p. 308. ‖ Ad 〈◊〉 . 59. 〈◊〉 . 9. vid. Chrysost. adv . 〈◊〉 〈◊〉 . lib. 〈◊〉 . c. 4. p. 361. * 〈◊〉 l 13. c. 45. p. 263. ‖ 〈◊〉 Jud. lib. 20. cap. 7. p. 697. 〈◊〉 vit . sua , p. 999. * L. 1. & 2. 〈◊〉 . de his , qui sui vel 〈◊〉 juris sunt , lib. 1. 〈◊〉 . 6. vid. 〈◊〉 . lib. 1. 〈◊〉 . 8. * Lib. 3. c. 3 p. 72. ‖ 〈◊〉 〈◊〉 . lib. 6. c. 25. p. 227. * 〈◊〉 〈◊〉 , c. 20. 〈◊〉 . 582. 〈◊〉 . Cl 〈◊〉 Alex. in lib. 〈◊〉 . apud 〈◊〉 . l. 6. 〈◊〉 14. p 215. ‖ Euseb. lib. 3. 38. p. 110. * 〈◊〉 . de 〈◊〉 〈◊〉 . in Clem. Cap. 13. 24. 〈◊〉 . 12. 1. Cap. 6. v. 4. 5 6 C. 10. v. 26 , 27 , 28 , 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ep. ad Corinth . p. 8. ‖ L. Cappell . Append. ad Hist. App. p. 33. * Epiphan . Haeres . 27. p. 51. Chrysost. de Laud. Paul. p. 536. T. 5. C●●ill . Catech. 17. p. 457. Theod. in 2 Tim 4. 16. & in Psalm , 116 id . de cur . Graec , Affect . Serm. 9. p. 125. Rom. 15. 24-28 . ‖ Sopheon , Serm. de natali . App. Transit & Ortanum , vel quà facit insula porium Quasque Britannus habet terras atque ultima Thule . Venant . Fortun. de vit . Martin . lib. 3. non procul à fin . * Adv. vit . Monast. vituperat . lib. 1 c. 4. p. 361. Tom. 4. ad An. 69. n. 8. * Ambr. de 〈◊〉 〈◊〉 . & Pau. , 〈◊〉 , 68. p. 294. T. 3. 〈◊〉 〈◊〉 〈◊〉 Petr. & Paul. Tom. 6. p. 267. * 〈◊〉 〈◊〉 . ap , Euseb. l. 2 , c. 25. p. 〈◊〉 . Ambr. ib. 〈◊〉 . 66. p. 291. Max. 〈◊〉 . Hom. 5. 〈◊〉 〈◊〉 . & Paul. p. 231. ‖ 〈◊〉 〈◊〉 . in Pass . Petr. & Paul. Hymn , 12. p. 〈◊〉 〈◊〉 〈◊〉 App. 〈◊〉 . 2 , in sin . p. 700. Aug. de 〈◊〉 〈◊〉 . 28. T. m. 10. col . 1225. 〈◊〉 . Turon . de glor . Martyr . lib. 1. 〈◊〉 〈◊〉 . p. 35. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apud . P. 〈◊〉 . not . in 〈◊〉 . Fp. ad Cor. ad p. 8. 〈◊〉 〈◊〉 〈◊〉 S. Metaphr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap . 〈◊〉 , ad 29. Jun. n. 23. p. 357. * Damas. Pontif . in vit . Sylv . st . 1. vid. Onuphr . de 7. Vrb. 〈◊〉 . 87. * Apud . Bar. ad An. 386. p. 527. 〈◊〉 Cod. Vatic . ‖ Ib. d. in Addend . ad Tom. 4. p. 12. * 〈◊〉 . H. Eccl. 〈◊〉 . 2. 〈◊〉 . 37. p. 196. ‖ 〈◊〉 . Tom. 2. p. 999. 2 Cor. 10. 10. * 〈◊〉 〈◊〉 〈◊〉 . & Paul. p. 265. Tom. 6. ‖ Com. in Gal. 4. p. 182. Tom. 9 〈◊〉 . 4. 14. * 〈◊〉 〈◊〉 ad 〈◊〉 . c. 〈◊〉 . Hom. 3. p. 349. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. p. 299. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. p. 448. ‖ Ignat. Ep. ad Philadelph . in Bibl. 〈◊〉 . Gr. L. T. 1. p. 23. 〈◊〉 . l. 3. c. 30. * 〈◊〉 . Not , in Ignat. Epist. ad Philadelph . 〈◊〉 . James his corrupt , of the Fath , Part. II. 〈◊〉 . 〈◊〉 . 2 Cor. 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Homil. 23. in 2. ad 〈◊〉 . p. 899. * Lib. 3. c. 1. p. 223. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. Epist. 176. ad 〈◊〉 . Diac. p. 285. * Epist. ad Cor. p. 8. 2 Cor. 11. 23. & 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 25. in 2 ad Cor. p. 921. 2 Cor. 1. 12. 2 Cor. 10. 10. * Ad Algas . 〈◊〉 . 11. p. 169 T. 2. 〈◊〉 . 11. ad H dib . p. 151. ibid. in Eph. 3. Tom. 9. p. 216. com . in Gal. 3. p. 170. ibid. ‖ Salmas de 〈◊〉 . Part. 1. 〈◊〉 . 6. * Apol. adv . Jovin . T. 2. p. 106. 2 Pet. 3. 16. * Adv. Haer. lib. 3. 〈◊〉 . 7. p. 248. ‖ 〈◊〉 . 64. p. 239. 2 〈◊〉 . 3. 17. * Ambr. in 〈◊〉 . T. 5. p. 397. * De Script . 〈◊〉 . in Luc. 1 Cor. 5. 9. V. 11. Col : 4. 16. * Adv. 〈◊〉 〈◊〉 . 5. 〈◊〉 . 11. p. 476. ib. c. 17. p. 481 ‖ 〈◊〉 . 42. adv . 〈◊〉 . p. 142. * De Script . Eccl. in Paulo . ‖ Epiph. Haeres . 38. p. 124. August . in Joan . Tract . 98. col . 488. * H. Eccl. l. 7. c. 19. p. 735. ‖ Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 1. c. 2. fol. 114. p. 2. * 〈◊〉 . lib. 3. c. 3. p. 72. * 〈◊〉 . l. 1. 〈◊〉 20. Epiph. 〈◊〉 . 21. 〈◊〉 . di 〈◊〉 〈◊〉 . c. 33. p. 214 , &c. 46. p. 219. Aug. di 〈◊〉 〈◊〉 . XXXIX , Col. 2. 18. * Can. 35. ‖ Theod. in 〈◊〉 . 2. * Orig adv . 〈◊〉 . lib 6. p. 282. Euseb. l. 4. c. 7. p. 120. Heb. 3. 12. Heb. 10. 23. 25 , 31 , 38. * 〈◊〉 . adv . H. 〈◊〉 . lib. 〈◊〉 . c. 20 p. 116. Phil. 3. 17 , 18. Rom. 16. 17 , 18. Eph. 5. 3. 4. &c. 〈◊〉 de 〈◊〉 〈◊〉 . l. 7. c. 21. p. 973. Acts 15. 1. Mat. 1. 7. Exod. 34. 14. 15. 〈◊〉 25. 2. 4 Gen. 9. 4. Lev. 17. 10 , 11 , 12 , &c. * Athen. D ipnos lib. 2 c. 24. p. 65. 〈◊〉 vid. Casaub. in 〈◊〉 . 〈◊〉 . Christ. Part. 3. 〈◊〉 . 1. p. 230. * Vid. 〈◊〉 . pro Coelio Orat. 34. p. 503. 〈◊〉 . 2 , Terent. Adelph . Ac. 1. Sc. 2. p. 166. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. 〈◊〉 . Comic . in 〈◊〉 . ap . Athen. 〈◊〉 . 13. 〈◊〉 . 3. p. 569. Vid. Leg. 〈◊〉 . 1. 6. 〈◊〉 . 5. p. 41. & 〈◊〉 . Comment . p. 474. 〈◊〉 . 23. 17. 1 〈◊〉 , 4. 2 , 3 , 4 , 5. * 〈◊〉 . adv . 〈◊〉 . pag. 27. Tom. 1. Prov. 7. 14. 〈◊〉 . 23. 〈◊〉 . Rom. 3. 27. 〈◊〉 . 2. 15 , 16. Gal. 3. 2. 5. V. 23. Gal. 4. 21. & 〈◊〉 . Gal. 5. 6. Gal. 6. 15. 1 Cor. 7. 19. Rom. 10. 16. Heb. 11. 8. Rom. 4. 22. Rom. 4. 〈◊〉 , 3 , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cad Hakkem . ap . Buxtorf . F. praef . ad Syn. Jud. ‖ Syna● . Jud , c. 4. p. 87. Rom. 3. 20 , 21 , &c. Ga. 3. 28. Col. 3. 11. Rom. 4 9 , 10 , 11 , &c. Gal. 3. 17. Rom. 4. 11 , 12. 〈◊〉 . 3. 7. 8. 9. Rom. 8. 3 , 4. Heb. 10. 4. 〈◊〉 〈◊〉 . 11 , 12. Gal. 2. 21. Gal. 5. 1 , 2 , 3 , 4. Acts 2. 38. Acts 3. 17. Mark 11. 25 , 26. Matth. 6. 14 , 15. Acts 10. 34 , 35. 1 Joh. 1. 7. 1 Cor. 7. 〈◊〉 . Rom. 3. 27. 1 Cor. 13. 2. Rom. 3. 8. Rom. 6. 1. Vid. Chap. 2. v. 14 , 15. & 〈◊〉 . Notes for div A63641-e229510 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub lit . 〈◊〉 . * Socr. H. Eccl. l. 1. c. 19. p. 50. ‖ Orig. in 〈◊〉 . l. 3. ap . 〈◊〉 . l. 3. 〈◊〉 . 1. p. 71. 〈◊〉 . H. 〈◊〉 . l. 2. c. 39. p. 199. ‖ 〈◊〉 . Geogr. l. 7. p. 206. * 〈◊〉 〈◊〉 S. Andr. Apost . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub lit . 〈◊〉 . * 〈◊〉 An. 44. N. 31. vid. ad An. 314. n. 94 , 95 , &c. ‖ 〈◊〉 〈◊〉 . l. 2. c. 39. l. 5. c. 6. p. 540. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 , C. P. in 〈◊〉 , à 〈◊〉 . edit , p. 309. 〈◊〉 〈◊〉 Man. Grac. 〈◊〉 supr . ‖ 〈◊〉 . 25. p. 438. * Extant apud Sur. ad ditm 30. 〈◊〉 . p. 653. ‖ De 〈◊〉 . c. 89. * Lib. 2. 〈◊〉 . 39. p. 200. vid. 〈◊〉 〈◊〉 . ad 〈◊〉 30. Novemb. ubi 〈◊〉 babent . 〈◊〉 〈◊〉 , 2. 〈◊〉 S. Andr. 〈◊〉 . 327. * 〈◊〉 . in S And. 〈◊〉 . 133. p. 120. 〈◊〉 Comment . MS. Gr. ap . Bar. Not. in Martyr . ad 30. Novemb. ‖ Di Glor. Martyr . hb. 1. 6. 31. pag. 37. * 〈◊〉 . adv . 〈◊〉 . p. 122. T. 2. ‖ 〈◊〉 . de 〈◊〉 . Justin. lib. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . CCIXIX . Col. 1488. Notes for div A63641-e231820 Mark 1. 20. H. Eccl. lib. 2. c. 3. p. 135. * Apud Kirsten . de vit . Quat . Evangel . p. 47. John 19. 25. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . J. Mart. dial . cum Tryph. p. 316. Mark 6. 3. Matth 13. 55. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bas. Constit. Monast. c. 4. p. 764. Tom. 2. vid. Hilar. in Matth. Can. 14. * Theod. H. Eccl. l. 3. c. 18. p. 105. Luk. 9. 59. 61. Zachar. Chrysopol . Comm. in Concord . Evang. p. 111. Mark 3. 16 , 17. 〈◊〉 . Ccmm. in Marc. c. 3. p. 92. T. 9. Gaudent , 〈◊〉 . Tract 1. de Lect. Evang. seu , in ordine , 8. Matth. 17. 5. Joh. 12. 29. Filios Zebedaei Boanerges , hcc est , 〈◊〉 tonitrui vccat , 〈◊〉 divina corum praedicatio magnum 〈◊〉 & illustrem sonitum per terrarum Orbem datura crat . Vict. Anticch , comment . in Marc. cap. 2. Comment , in Marc. 3. p. 205. Heb. 12. 26. Hagg. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremere faciam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 . Luk. 9. 54. 〈◊〉 . 20. 20. * 〈◊〉 . Hitron . de Script . 〈◊〉 〈◊〉 Jacob. * Pseudo . 〈◊〉 . Chronic. 〈◊〉 〈◊〉 〈◊〉 . H 〈◊〉 〈◊〉 . 8. c. 7. * 〈◊〉 vit . & obit , S S. 〈◊〉 Test. c. 72. ‖ Brev. Tol. 〈◊〉 . S. 〈◊〉 . ri . * Apud 〈◊〉 . de adv . Jac. in Hispan . c. 7. p. 11. sid ex side 〈◊〉 . ‖ In Not. ad Martyrol . ad 25. Jul p. 452. vid. Orat. Roder. A. 〈◊〉 . Tol. in 〈◊〉 . G. 〈◊〉 . ad decret . Gund . Tom. 4. Concil . p. 548 , 549. Ad Ann. DCCCXVI . Num. 69 , 70. Tom. 9. * Vid. Epist. 〈◊〉 ad 〈◊〉 Imp. ap . Phil. de Legat . ad 〈◊〉 . p. 1031. & seqq . ‖ Joseph . Antiquit . Jud. 〈◊〉 . 19. c. 7. p. 677. * Clem. Alex. Hypotyp . lib. 7. apud Euseb. 〈◊〉 . 2. c. 9. p. 46. ‖ Said . in voc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 . Jud. lib. 19. cap. 7. p. 679. Hunc Josephi locum laudans 〈◊〉 , totam bubonis mentionem 〈◊〉 , jusque loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituit : 〈◊〉 quidem 〈◊〉 〈◊〉 mala side . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Comment . dt 〈◊〉 . S. Jacob. Apost . ap . Joan. a 〈◊〉 . Biblioth . Floriac . Part. 2 p. 183 , &c. * Is. 〈◊〉 . Observat . in 〈◊〉 . Mel. lib. 3. 〈◊〉 . 1. p. 231. ‖ 〈◊〉 〈◊〉 〈◊〉 Num. 72. Notes for div A63641-e235020 * 〈◊〉 〈◊〉 〈◊〉 notus er at 〈◊〉 , & 〈◊〉 insidias non 〈◊〉 , in tantum 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 , & staret solus Apostolorum 〈◊〉 〈◊〉 〈◊〉 salvatoris in sua 〈◊〉 〈◊〉 . Epitaph . Marcell . p. 119. T. 1. * H. Eccl. lib. 1. 〈◊〉 . 28. p. 104. vid. lib. 2. c. 3. p. 135. ubi 〈◊〉 〈◊〉 Caipha 〈◊〉 〈◊〉 dicit . Mark 14. 51. Joh. 19. 26 , 27. * 〈◊〉 . l. 3. c. 1. p. 71. ‖ H. Eccl. lib. 2. c. 42. p. 206. * In Chron. 〈◊〉 . B 〈◊〉 . ad An. 48. N. 4. * 〈◊〉 . Jesuit , Ann. 1555. ‖ 〈◊〉 〈◊〉 Apostolicas , apud quas 〈◊〉 〈◊〉 〈◊〉 Apostolorum , &c. habes Romam , &c. ubi 〈◊〉 〈◊〉 〈◊〉 in Oleum 〈◊〉 demersus , nibil 〈◊〉 est , in Insulam relegatur . 〈◊〉 . de Praescript . 〈◊〉 . c. 36. p. 215. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 444. ‖ 1. 〈◊〉 . lib. 〈◊〉 〈◊〉 . 16. 〈◊〉 . 2. l. 2. & 4. ff , de 〈◊〉 . lib. 48. Tu. 19. L. 3 ad 〈◊〉 . Jul 〈◊〉 . ib. 〈◊〉 . 13. vid. L. 6. & 7. de 〈◊〉 . & Rel. ib. 〈◊〉 . 22. * Argum. E pist . ad 〈◊〉 . p. 1032. ‖ Adv. 〈◊〉 . lib. 5. c. 30. p. 485. * 〈◊〉 〈◊〉 . lib. 2. c. 11. p. 205. Oros. lib. 7. c. 11. p. 303. 〈◊〉 . 2. ‖ 〈◊〉 . Timoth . apud 〈◊〉 . Cod. 254. Col. 1401. 1404. * Lib. 2. c. 42. p. 206. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Sum. de S. Joan. Ap. p. 505. T. 6. ‖ Synops. de Vit. & 〈◊〉 . App. Bibl. Pp. Tom. 3. p. 147. * Apud 〈◊〉 〈◊〉 Vit. Quat . Evang. p. 52. ‖ Hom. 66. in 〈◊〉 . c. 20. p. 575. * Comm. in Matth. 20. p. 59. Tom. 9. * 〈◊〉 〈◊〉 summ . Mund. & Antichr . in Auctuar . Bibl. Pp. Gr. Lat. T. 2. p. 351. ‖ Apud 〈◊〉 . Cod. CCXXIX . Col. 797. John 21. 21 , 22 , 23. Matth. 16. 28. * Tract . 124. in Joan. Col. 569 Tom. 9. * H. Eccl. l. 2. c. 42. p. 208. * Apud Phot. ubi 〈◊〉 . p. 800 ‖ 〈◊〉 Glor. 〈◊〉 . lib. 1. cap. 30. pag. 36 * 〈◊〉 , in 〈◊〉 . c. 21. ‖ In vit . 〈◊〉 〈◊〉 . 25 p. 213 * Apud 〈◊〉 . de vit . 〈◊〉 . Evangel . p. 52. * Epiph. 〈◊〉 . 78 p. 4 40. 〈◊〉 〈◊〉 . adv . 〈◊〉 〈◊〉 〈◊〉 . p. 35. T. 2. ‖ 〈◊〉 . Comm. in 2 Cor. 11. T. 5. * 〈◊〉 〈◊〉 . in Joan. 〈◊〉 〈◊〉 . Comm. in Joan. lib. 2. in sin . 〈◊〉 . in 〈◊〉 〈◊〉 . 2. 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 . 3. p. 120. * 〈◊〉 . Comm. in 〈◊〉 . 6 ; ad Galat. 〈◊〉 . 9. p. 200. * 〈◊〉 . H. 〈◊〉 〈◊〉 . 3. c. 23. p. 92. Prim. Christ. Part. 3. ch . 2. p. 248. * Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in Auctuar . 〈◊〉 . Pp. Gr. L. à Er. 〈◊〉 〈◊〉 . 1672. Part. 1. p. 185. 〈◊〉 . 42. * 〈◊〉 . adv . 〈◊〉 〈◊〉 . 3. c. 3. p. 233. 〈◊〉 〈◊〉 . 3. 〈◊〉 . 28 p. 100 Epiph. Haeres . 30. p. 69. ‖ Th. Smith . 〈◊〉 . de VII . Asia 〈◊〉 . p. 159. * Epiphan . Hares . 28. p. 53. 〈◊〉 apud 〈◊〉 〈◊〉 . 3. 〈◊〉 . 28 p. 100. * 〈◊〉 . ib. p. 99. Rev. 2 15. * 〈◊〉 . lib. 3. p. 436. 〈◊〉 3 seb . 〈◊〉 . 3. 〈◊〉 . 29. p. 101. * 〈◊〉 〈◊〉 . H. 〈◊〉 . lib. 7. c. 25. p. 272. &c. * 〈◊〉 〈◊〉 . in Cap. 1. Joan. ‖ 〈◊〉 . de vit . App. in 〈◊〉 . Pp. T. 3. p. 147. * Iren. adv . 〈◊〉 . lib. 3. 〈◊〉 . 1. 〈◊〉 〈◊〉 . in Math. Tom. 9. & de script . 〈◊〉 . in Joan. ‖ De glor . 〈◊〉 . lib. l. cap. 30. pag. 37. ‖ 〈◊〉 〈◊〉 . Eccl. lib. 3. c. 24. p. 95. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 . 41. p. 102. ‖ Comm. in 〈◊〉 , c. 47. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublimitate 〈◊〉 〈◊〉 dei vidit , & 〈◊〉 proprio 〈◊〉 reseravit . Transeendit 〈◊〉 〈◊〉 virtutes 〈◊〉 〈◊〉 angelos , & verbum in 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 vidit . Ambr. praef . 〈◊〉 . in 〈◊〉 〈◊〉 . 5. p. 5. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 11. p. 540. vid. Theodor. 〈◊〉 Cxr. Graec. 〈◊〉 . Serm. 2. p. 33. * Epiph. adv . Ebinn . 〈◊〉 . XXX . p. 60. ibid. pag. 61. ‖ Lib. 7. c. 25. p. 276. * Quest. Evang. lib. 2. c. 39. Col. 353. vid. Possid . Indic . Oper. August . * 〈◊〉 〈◊〉 supr . &c. 26. Huron . de 〈◊〉 . Ecel . in Joan. * Comm. in cap. 12. Zathar . 〈◊〉 . 178. Tom. 6. ‖ Homil. 16. p. 502. Tom. 1. * 〈◊〉 . 73. adv . 〈◊〉 . p. 363. ‖ 〈◊〉 . in Joan p. 8. Notes for div A63641-e240520 John 4. 45. 〈◊〉 1. 46. John 7. 52. John 1. 44. * 〈◊〉 . 3. p. 436. * Apud Sur. ad 〈◊〉 1. 〈◊〉 Tom. 4. 〈◊〉 6. 5. John 12. 22. John 14. 8. 2 Tim. 3. 〈◊〉 . * S. 〈◊〉 , Comm. de S. Philip. 〈◊〉 〈◊〉 . ad 1. 〈◊〉 〈◊〉 , H. 〈◊〉 〈◊〉 . 2 , c. 39. p. 200. 〈◊〉 . & 〈◊〉 . ibid. * 〈◊〉 . ad Gent. p. 11. ‖ Ad 〈◊〉 〈◊〉 〈◊〉 . 3. * 〈◊〉 . lib. 3. p. 448. ‖ Ap. 〈◊〉 . H. Eccl. lib. 3. c. 31. p. 102. vid. Doroth . 〈◊〉 . de vit . & mort . App. B. Pp. Tom. 3. p. 148. Acts 21. 8 , 9. * Lib. 3. cap. 24. p. 94. ‖ Adv. Gnost . Haris . 26. p. 46 Notes for div A63641-e242080 John 21. 1 , 2. Ib. v. 14. * Boldut . de Eccles. post Leg. c. 7 , p. 45. vid. de Eccl , a●● Leg. lib. 2. c. 8. * Rupert . Tuit . Comm. in Joan. 1. ●anser . Concord . c. 17. Onuphr . in Fa● . Salmer . Trast . 18. Tom. 4. Moniac . Orig-Sacr . Part. 2. p. 18. Dr. H. Annot. in Job . 1. aliique . * Tract . VII . in Joau . Col. 68. Tom. 9. & in Psalm . LXV . Col. 671. Tom. 8 〈◊〉 1 , 45. * H. Eccl. lib. 1. c. 19. p. 50. ‖ Apud Hier. de Script . Eccl. in Barthol . * H. 〈◊〉 . lib. 5. c. 10. p. 175. * 〈◊〉 , in SS , XII . App. p. 269. T. 6. ‖ Sophron. ap . Hieron . in Barth . * Lib. 2. c 39. p. 201. vid. Metaphr , ad Aug. 24. ‖ Hippol , de App. ap . Bar. in Not. ad Martyr , ad Aug. 25. Isid. de SS . 〈◊〉 T. c. 77. * Am. Mar. lib. 23. ‖ In vit . 〈◊〉 , p. 1019 Vid. 〈◊〉 . Turon , de glor . Martyr . lib. 1. 〈◊〉 . 34. p. 46. * Decret . Part. 1. Distinct. 15. 〈◊〉 . 3. Sect. Caterum . Notes for div A63641-e244260 * 〈◊〉 Kirsten . Vit. 4. Evangel . p , 22. * 〈◊〉 . in vit . Vespas . 〈◊〉 . 1. p. 722. Luk. 19. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Comic . apud 〈◊〉 〈◊〉 vit . 〈◊〉 . cap. 4. p. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . apud Stob. 〈◊〉 . 2 〈◊〉 〈◊〉 . p. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 . 7. p. 561. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 17. 〈◊〉 〈◊〉 . Lex in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 9. 9. Mark 2. 13. 14. Luk. 5. 27 , 28 , 29. * Homil. 11. 〈◊〉 1. ad 〈◊〉 . p. 419. * Sur. l. 〈◊〉 . c. 19. p. 50. ‖ Apud Sur. ad 〈◊〉 . 21. 〈◊〉 . Vol. 3. p 217. * H. Eecl . lib , 2. c. 41. p. 203. * 〈◊〉 〈◊〉 〈◊〉 India 〈◊〉 : 〈◊〉 〈◊〉 Naddaber a'ta 〈◊〉 . Ven. Fortun. de Senat. Cur. 〈◊〉 〈◊〉 . lib. 7. p. 〈◊〉 . * Vbi supr . p. 30. 〈◊〉 . p. 31. ‖ Synops. de vit . & mort . App. in Bibl. Pp. Tom. 3. p. 148. * Reg. 〈◊〉 disput . Interrog . VIII . pag. 545. 〈◊〉 . 2. ‖ Ap. 〈◊〉 . in Matth. 9. p. 26. 〈◊〉 . 9. * 〈◊〉 〈◊〉 〈◊〉 . lib. 2. c. 1. p. 148. Cateri 〈◊〉 in conjunctione nominum , 〈◊〉 〈◊〉 〈◊〉 , & postea Thomom : 〈◊〉 verò & post 〈◊〉 se 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundavit 〈◊〉 〈◊〉 & 〈◊〉 . Hieron . 〈◊〉 〈◊〉 Matth. c. 10. p. 29. T. 9. 〈◊〉 〈◊〉 nec 〈◊〉 nomen 〈◊〉 : ne 〈…〉 . ibid. ‖ Bava 〈◊〉 fol. 58. 2. * 〈◊〉 〈◊〉 . p. 185. ‖ H. Eccl. lib. 2. c. 45. p. 213. * Adv. 〈◊〉 . lib. 3. c. 1. p. 229. 〈◊〉 ap . 〈◊〉 . l. 3. c. 39. p. 113. 〈◊〉 . l. 3. c. 1. p. 229. Origen , Exposit. in 〈◊〉 . l. 5. ap . Enseb. 〈◊〉 . 6. c. 25. p. 226. 〈◊〉 . Synops. S. Script . p. 493. Cyrill . 〈◊〉 〈◊〉 . 14. p. 341. Epiphan . 〈◊〉 . 29. p. 59. 〈◊〉 . 51. p. 185. 〈◊〉 . Homil . 1. in Matth. p. 4. 〈◊〉 . de Script . Eccl. in Math. 〈◊〉 . in 4. 〈◊〉 . ad Dam. Tom. 3. p. 30. & 〈◊〉 〈◊〉 . August . de 〈◊〉 . Evang. lib. 1. c. 2. col . 372. 〈◊〉 . Synops. de vit . App. p. 148. 〈◊〉 〈◊〉 〈◊〉 . lib. 8. Arabs quidam in vit . MS. 〈◊〉 apud 〈◊〉 . de vit . Quat , Evangel . 〈◊〉 . 10. p. 29. 〈◊〉 〈◊〉 ad 〈◊〉 . Evangel . S. 〈◊〉 〈◊〉 Arabs , & 〈◊〉 〈◊〉 〈◊〉 . ad id . Evangel . * 〈◊〉 . Comment . in 〈◊〉 . pag. 2. ‖ Synops. S. Script . p. 493. * Epiph. 〈◊〉 . 29. p. 59. ‖ Epiph. 〈◊〉 . 40. p. 64. 〈◊〉 〈◊〉 . 27. p. 54. * 〈◊〉 . ib. 〈◊〉 . XXX . p. 61. vid. p. 60. ‖ 〈◊〉 Script . Eccl. in 〈◊〉 . * Theodor. Lect. Collect an . lib. 2. non longe ab init . p. 184. Notes for div A63641-e247060 Nonn . Panop . in Joan. c. 11. * Apud Sur. ad diem 21. Decemb. n. 2. John 11. 16. John 14. 5. John 20. 19. * 〈◊〉 . lib. 〈◊〉 . c. 13. p. 32. & lib. 2. c. 1. p. 39. * Lib. 3. in Gen. ap . Euseb. lib. 3. c. 1. p. 71. 〈◊〉 . lib. 1. c. 19. 〈◊〉 〈◊〉 . lib. 9 p. 101. fac . 2. ‖ 〈◊〉 〈◊〉 . de Script . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 9. * Auth. 〈◊〉 〈◊〉 . in 〈◊〉 . ap . 〈◊〉 . Hom. 2 p. 776. * 〈◊〉 . Serm. in XII . App. T. 6. p. 269 ‖ 〈◊〉 . lib. 5. c. 2 p. 534. * 〈◊〉 . in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ 〈◊〉 . D. 〈◊〉 . Tud . p. 98. * Lib. 7. c 69. 70. p. 408. ‖ H. 〈◊〉 . l. 2. c. 40. p. 201. * S. Metaphr . ad 21. 〈◊〉 〈◊〉 8 , 9. * Mass. H 〈◊〉 〈◊〉 . lib. 2. p. 85. * 〈◊〉 〈◊〉 . Martyr . lib. 1. cap. 32. p. 41. ‖ 〈◊〉 . ib. lib. 8. p. 363. 〈◊〉 . de reb . 〈◊〉 . lib. 3. p. 120. 〈◊〉 . ibid. p. 119. & 〈◊〉 〈◊〉 〈◊〉 . 2. p. 88. 〈◊〉 〈◊〉 . Navig . 〈◊〉 Relat. Nov. 〈◊〉 〈◊〉 , 134. Notes for div A63641-e249500 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Al. 〈◊〉 . lib. 7. ap . 〈◊〉 . lib. 2. c. 1. p. 38. ‖ H. 〈◊〉 . lib. 1. c. 12. p. 31. * Lib. 2. 〈◊〉 . 1. p. 38. * 〈◊〉 . in Isai. cap. 17. p. 60. T. 5. ‖ 〈◊〉 . Helvid . T. 2. p. 10. * 〈◊〉 . in Math. 12. p. 38. T. 9. ‖ Ap. 〈◊〉 . lib. 2. 〈◊〉 . 3. p. 135. * H. Eccl. lib. 2. c. 1. p. 38. ‖ Contr. Cerinth . 〈◊〉 . XXVIII . p. 55. Contr. Naz. 〈◊〉 XXIX . p. 56. & contr . 〈◊〉 〈◊〉 . lxxviii . p. 438 , 439. Greg. 〈◊〉 〈◊〉 〈◊〉 . Christ. 〈◊〉 . II. p. 844. Tom. 2. Math 13. 55 , 56 〈◊〉 . 27. 56. 〈◊〉 14. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gregor . 〈◊〉 . loc . supr . laud. Joh. 19. 25. Vbi supr . ‖ 〈◊〉 , Jud. l. 20. c. 8. p. 698. Matth. 10. 3. * 〈◊〉 Consens . 〈◊〉 . lib. 〈◊〉 . c. 28. col . 432. ‖ Bolduc . de 〈◊〉 〈◊〉 〈◊〉 . c. 7. p. 47. * 〈◊〉 〈◊〉 . & Abod . 〈◊〉 cap. 2. & 〈◊〉 En 〈◊〉 . vid. Chr. 〈◊〉 . Hist. 〈◊〉 . p. 394. 1 Cor. 15. 7. ‖ 〈◊〉 Script . Eccles. in Jacob . min. * 〈◊〉 . apud Euseb. lib. 4. c. 22. p. 142. ‖ 〈◊〉 . Al. 〈◊〉 . l. 6. ap . 〈◊〉 . l. 2. c. 1. p. 38. * Phot. Epist. 117. ad Theodos. Monach p. 158. Theophyl . in 1. ad Cor. 15. 7. vid. Euseb. l. 7. c. 19. p. 265. Gal. 1. 19. 2 9. Act. 12. 17. Act. 15. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 . 33. in Act. p. 676. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Presb. 〈◊〉 〈◊〉 . in Jac. apud Phot. Ced . CLXXV . col . 1525. Eusib. lib. 2. c. 23. p. 64. ld . ib. p. 63. * Josephus Antiquit . Jud. lib. 20. c. 8. p. 698. 〈◊〉 . Comment . lib. 5. 〈◊〉 Euseb. lib. 2. 〈◊〉 . 23. p. 64 * 〈◊〉 . 78. p. 441. Epiph. ibid. * Antiquit. Jud. lib. 20. c. 8. p. 698. ‖ De glor . 〈◊〉 . lib. 1. c. 27. pag. 33. * Ap. Eusib. lib. 2. c. 23. p. 65 * Contr. Nazar . Haeres . XXIX . p. 56. ‖ 〈◊〉 . apud 〈◊〉 〈◊〉 . c. laudat . p. 63. Epiph . ibid. 〈◊〉 . 5. 17. Epiph. Haeres . 78. p. 441. * Epiph. Haeres . 29. p. 56. ex Clem. Al. & Euseb. & haeres . 78. p. 441. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 N. Fullerus 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Miscellan . 〈◊〉 . lib. 3 c. 1. 2 King. 13. 20. * 〈◊〉 . Com. in c. 1. ad Gal , p. 165. T. 9. ‖ H. Eccl. lib. 7. c. 19. p. 265. * Vid. supr . num . 3. ‖ Euseb. l. 2. c. 23. p. 65. * Verba 〈◊〉 〈◊〉 . Euseb. loc , laudat . Notes for div A63641-e253020 Matth. 10. 4 , Mark 3. 18. * Niceph. H. Eccl. lib. 8. 〈◊〉 . 30 p. 596. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H , Eccl. lib. 2. c. 40. p. 202. Luke 6. 15. Acts 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 Idolol . cap. 2. Sect. 12. pag. 19. Psalm 106. 30 Numb . 25. 11. 13. * 〈◊〉 Bell Jnd. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 871. & 〈◊〉 . * 〈◊〉 〈◊〉 . supra laudat . ‖ Ad Ann. 44. n. 38. Vbi supra . * 〈◊〉 . ib. ‖ Doroth , in Synops. de vit . App. p. 148. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad diem X. Maii. * Vid. Breviar . Roman . ad diem 28. Octobr. & Martyrol . Rom. ad eund . diem & 〈◊〉 . Not. ibid. vid. illum ad Ann. 68. 〈◊〉 . 7. ‖ 〈◊〉 〈◊〉 〈◊〉 . de Script . Eccl. in Simone . Isidor . de 〈◊〉 . & 〈◊〉 . SS . 〈◊〉 T. cap. 83. Notes for div A63641-e254380 John 14. 22. * Boldur . 〈◊〉 Eccl. post leg . cap. 7. p. 47. 48. * 〈◊〉 . H. 〈◊〉 . in 〈◊〉 . p. 147. ‖ Hist. Nat. lib. 5. 〈◊〉 . 19. * H. 〈◊〉 . lib. 2. 〈◊〉 . 40. p. 202. Matth. 13. 55. Animadv . in Euseb. 〈◊〉 . ad Num. MMCXII . p. 205. * H. 〈◊〉 . lib. 1. 〈◊〉 . 13 . p. 32 ‖ Commint . in Matth. 〈◊〉 . 10. * 〈◊〉 . H. Eccl. l. 2. 〈◊〉 . 40. p. 202. ‖ Synops. de 〈◊〉 . & 〈◊〉 . App. in Bibl. Pp. 〈◊〉 . 3. p. 148. * Apud . Euseb. lib. 3 . c . 20 . p. 89. * 〈◊〉 . lib. 2. c 23 . p. 66. & lib. 3 . c . 25. ‖ 〈◊〉 Script . Eccl. in 〈◊〉 . Scio 〈◊〉 Enoch , quae hune 〈◊〉 〈◊〉 dedit , non recipi 〈◊〉 〈◊〉 , quia 〈◊〉 in Armarium Judaicum 〈◊〉 . Opinor non 〈◊〉 illam 〈◊〉 Cataclysmum 〈◊〉 , post 〈◊〉 casum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , salvam 〈◊〉 〈◊〉 . Si ista ratio 〈◊〉 〈◊〉 , &c. Sid cum Enoch 〈◊〉 Scriptura 〈◊〉 de Domino 〈◊〉 〈◊〉 nobis quidem nihil 〈◊〉 〈◊〉 est , quod 〈◊〉 ad nos . A Judais 〈◊〉 〈◊〉 videri 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 qua 〈◊〉 sonant . Eo 〈◊〉 quod 〈◊〉 apud Judam Apostolum 〈◊〉 〈◊〉 〈◊〉 . de Cult . 〈◊〉 . lib. 1 . c . 3 . p. 151. Vid. 〈◊〉 . Comment . in Tit. c. 1. p. 249. T. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( cujus 〈◊〉 meminu in Epistola Apostolus Judas ) 〈◊〉 〈◊〉 cum Diabolo disputans de 〈◊〉 〈◊〉 , ait Diabolo , 〈◊〉 〈◊〉 〈◊〉 causam 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 . Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 . 2. sol . 142. p. 2. * 〈◊〉 . in 〈◊〉 . Epist. Jud. ‖ 〈◊〉 〈◊〉 Epist. Jud. p. 106. ad 〈◊〉 lib. 〈◊〉 Eccl. post leg . Notes for div A63641-e256540 Contr. Cels. lib. 4. p. 175. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . de 〈◊〉 〈◊〉 . p. 476. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. in aur . carm . in quem 〈◊〉 〈◊〉 inter alia Hierecles , optima prorsus & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in Aur. Carm. p. 165. ‖ Job 9 , 4. * H. Ecd. l. 2. c. 1. p. 131. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sanct. lib. 3. c. 149. ‖ H. Eccl. l. 2. c. 40. p. 203. * Ap. 〈◊〉 , de Script . Eccl. in 〈◊〉 . * Synops. de vit . App. in Bibl. Pp. Tom. 3. p. 148. ‖ Colon. Impress . 1490. ad Febr. 24. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grator . ad 〈◊〉 IX . August . apud Bolland . de vit . SS . ad Febr. XXIV . Tom. 3. p. 433. * Vid. Cbr. 〈◊〉 . Annal , 〈◊〉 . lib. 2. p. 658. & 〈…〉 . cit . p. 435. ‖ 〈◊〉 in 〈◊〉 . Gr. Rom. lib. 2. p. 161. * H. 〈◊〉 . l. 3 c. 25 p. 97. Orig. in Luc. Homil. 10. Ambr. praf . in Luc. Tom. 5. p. 7. ‖ 〈◊〉 . Part. 1. Dist. 15. cap. 〈◊〉 . Rom. Sect. 〈◊〉 . a 〈◊〉 . lib. 2. p. 380. ibid. lib. 3. p. 436. b 〈◊〉 . lib. 7. p. 765. Notes for div A63641-e258130 * 〈◊〉 〈◊〉 . in Marc Tom. 9. p. 87. ‖ H. Eccl. l. 2 : c. 43. p. 209. * 〈◊〉 〈◊〉 . p. 186. ‖ Apud 〈◊〉 . l. 3. c. 39. p. 113. * 〈◊〉 discipulus , & in 〈◊〉 〈◊〉 . Isid. de 〈◊〉 . & 〈◊〉 . S S. c. 84. p. 542. ‖ Naz. 〈◊〉 . 25. p. 438. * H. 〈◊〉 . lib. 2. c. 16. p. 53. ‖ 〈◊〉 Script . 〈◊〉 . in 〈◊〉 . * Phil. lib. de 〈◊〉 〈◊〉 . p. 891 , 892 , & 〈◊〉 . * 〈◊〉 . XXIX . p. 57. ‖ De Script . in 〈◊〉 . a Ad Ann. 64. 〈◊〉 . 11. b 〈◊〉 . H. Eccl. lib. 1. c. 12. p. 419. 〈◊〉 〈◊〉 〈◊〉 . Monach . lib. 2. c. 5. p. 12. Phil. ibid. p. 901. 902. * N. 〈◊〉 〈◊〉 〈◊〉 . lib. 1. cap 3. ‖ Lib. supr . 〈◊〉 〈◊〉 . p. 889. * De Bill . 〈◊〉 . lib. 2. 〈◊〉 〈◊〉 . p. 786. * S. Martyr . S. 〈◊〉 . apud Sur. ad 〈◊〉 25. Apr. 〈◊〉 . Diac. Laudat . S. Marc. ib. 〈◊〉 . 8. 〈◊〉 . H. 〈◊〉 . l. 2. c. 43. p. 209. Id. ibid. Vid. vit . 〈◊〉 MS. 〈◊〉 script . ap . 〈◊〉 . p. 37. * Vbi 〈◊〉 . ‖ De Script . Eccles. in 〈◊〉 * Synops. de vit . & morl . App. in Bibl. Pp. Tom. 3. p. 148. col . 2. ‖ Lib. 2. c. 43. p. 209. * Adv. 〈◊〉 . lib. 3. c. 1. pag. 229. 〈◊〉 〈◊〉 ap . Euseb. lib. 5. c. 8. p. 172. ‖ 〈◊〉 . ibid. n. 10. 〈◊〉 . ib. p. 210. * 〈◊〉 . Al. Hypotyp . lib. 6. ap . Euseb. l. 2. c. 15. p. 53. Papias ib. l. 3. c. 39. p. 113. Vid. Pap. 〈◊〉 . supr . citat . * Homil. 3. in 〈◊〉 . p. 30. ‖ Ad Hedib . 〈◊〉 . 3. p. 143. 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homil. 86. 〈◊〉 Matth. p. 719. 〈◊〉 . à 〈◊〉 〈◊〉 . in Marc. 〈◊〉 . 562. Notes for div A63641-e260790 * Dion . 〈◊〉 〈◊〉 . 47. de 〈◊〉 . Liban . Orat. 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Encom . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 17. 〈◊〉 Pop , 〈◊〉 〈◊〉 . 198. 〈◊〉 . 1. * S. 〈◊〉 〈◊〉 Sur. ad 〈◊〉 18. 〈◊〉 . p. 289. ‖ Grot. 〈◊〉 . in Luc. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. 〈◊〉 . 43. ‖ 〈◊〉 . non manus . & a S. Luca 〈◊〉 . c. 18. & 19. p. 354. Rom. 〈◊〉 〈◊〉 . Part. 2. c. 46. 〈◊〉 . 10. p. 188. * 〈◊〉 〈◊〉 . in Luc. p. 293. ‖ 〈◊〉 . 51. p. 188. * 〈◊〉 〈◊〉 prius , 〈…〉 . p. 39. 〈◊〉 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acts 16. 10. * 〈◊〉 〈◊〉 〈◊〉 . p. 44. ‖ 〈◊〉 ubi 〈◊〉 n. 11. 〈◊〉 supra . * 〈◊〉 xviii . 〈◊〉 p. 645. ‖ 〈◊〉 vit . & 〈◊〉 〈◊〉 in Bibl. Pp. Tom. 3. p. 148. * 〈◊〉 1. in Julian . p. 76. ‖ Epist. 12. 〈◊〉 〈◊〉 〈◊〉 p. 138. * Lib. 2. c. 43. p. 210. ‖ 〈◊〉 Script . 〈◊〉 in 〈◊〉 . * 〈◊〉 Quat . Evangel . p. 45. * Drig 〈◊〉 1. in Lus. fol. 94. Ambros. in 〈◊〉 1. p. 9. T. 5. 〈◊〉 . Epiph. 〈◊〉 〈◊〉 p. 186. ‖ 〈◊〉 in Luc. p. 293. * Lib. 10. 〈◊〉 fin . 〈◊〉 . 120. ‖ 〈◊〉 , in 〈◊〉 . Tom. 9. * Adv. Matt. lib. 4. c. 〈◊〉 . 414 ‖ Adv. 〈◊〉 . lib. 3. c. 14 , p. 272. * Sum. 73. Cur. Act. App. 〈◊〉 in 〈◊〉 . Tom. 〈◊〉 * Comm. in c. 6. Esai . p. 30. T. 5. ibid. in c. 28. p. 118. Epist. ad Damas . p. 124. T. 3. Notes for div A63641-e262990 ‖ Ap. Theod. H. Eccles. lib. 5. c. 9. p. 151. * Homil. 3. ad Pop. Am. Tom. 1. p. 40.